A00737	----	Finch his alphabet, or, A godly direction, fit to be perused of each true Christian Finch, Mr. 1635 Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A00737 STC 10869.5 ESTC S3043 29900242 ocm 29900242 28103 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00737) Transcribed from: (Early English Books Online ; image set 28103) Images scanned from microfilm: (Early English books, 1475-1640 ; 1861:60) Finch his alphabet, or, A godly direction, fit to be perused of each true Christian Finch, Mr. 1 sheet ([1] p.) : ill. For John Wright, and are to be sold at his shop in Gilt-spur-street, Printed at London : [ca. 1635] In verse. Date of publication suggested by STC (2nd ed.). Reproduction of original in the Society of Antiquaries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. Religious poetry, English -- Early modern, 1500-1700. Broadsides -- London (England) -- 17th century. 2006-12 TCP Assigned for keying and markup 2006-12 Aptara Keyed and coded from ProQuest page images 2007-01 Mona Logarbo Sampled and proofread 2007-01 Mona Logarbo Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Finch his Alphabet , or , A Godly direction , fit to be perused of each true Christian . ADAM our Father being the first man , Through EVE his wife the which vile sinne began : But God of his mercie thought it very good , We should be fau'd through Christ our Sauiours blood . BEtimes in morning when thou do'st awake , Vnto the Lord see thou thy Prayers make : And after that then goe to thy Vocation , This is a way that leadeth to saluation . COmfort of comforts , none that I doe finde , So great as for to haue a constant minde : Trusting in God , and in his onely Sonne , Comfort of comforts like to this is none . DEath as a Sergeant commeth vnto all , Prepare thy selfe therefore against he call : For he that is prepared well to dye , Shall liue with Christ in heauen eternally . ENuie thou not to see ●●y friend doe well , Enuie is a fiend that leadeth soules to hell : Through enuie Cain did slay Abell his brother , When on the earth there was not found another . FLie thou from sinne , and eke from fond delight , And feare the Lord of heauen both day and night : For he that onely God the Lord doth feare , No euill euer to him may appeare . GIue laud vnto the Lord of heauen on high , Which made the earth , the sea , and eke the skie : And men he made him onely for to serue , Then from his statutes see thou doe not swerue . HAue mercy Lord on me I doe thee pray , And eke conduct me in thy holy way : And let thy precepts alwayes be to mee , As sweet as euer hony from the Bee. IN thee , O Lord , I onely put my trust , For thou , O Christ , art onely true and iust : There is no other God I know but thee , In whom I onely trust saued to be . KNowledge a vertue is most excellent , If to know Christ the mind be onely bent : But not to know him , and know all beside , No goodnesse to the soule there can betide . LOue God , in him put all thy trust and stay , Both day and night vnto him doe thou pray : And be not idle either day or night , So shalt thou please the Lord of heauen aright . MArke well my words , and ponder in your minde , And then no doubt but you shall comfort finde : Put trust in Christ who for mankinde did die , So may'st thou liue with him continuallie . NO man there is that two Masters can serue , To one he cleaues , from other he will swerue : He that on Mammon setteth his delight , He cannot serue the Lord of heauen aright . OMnipotent Lord , send to me thy grace , Here in this life , in heauen a dwelling place : And when my soule depart from body is , Grant me sweet Christ to liue with thee in blisse . PVt all thy trust and confidence in God , And he will guide thee with his holy rod : For he that trusts in him , and to him pray , Shall liue in blisse with him another day . QVit thou thy selfe alwayes from worldly care , And see that thou the Lord of heauen doe feare : For he that feares the Lord of heauen aright , Shall liue eternall with the Lord of might . REmember man that thou art borne to die , And not to liue on earth eternallie : Then liue on earth while here thou doe remaine , Though being dead , to liue with Christ againe . SInne not , but stand in awe of God the Lord , Who made the heauen , the earth , and sea by word : The skie , the Sunne , the Moone , the Starres also , And euery creature that on earth doe goe . TRust thou in God the Father of all might , And pray vnto his Sonne both day and night : Intreat his Spirit may thee alwayes guide , So from his statutes thou shalt neuer slide VNto the Lord see that thou call and crie , So mayest thou liue with him eternallie : He is the Iudge that Widowes cause doth take , And fatherlesse , when moane to him they make . VVIsedome in man is a most precious thing , When God did say to Solomon the King , Aske what thou wilt , and I will giue to thee , ●Visedome ( good Lord ) grant wisedome vnto me . XErxes for his beastlinesse he had great blame , 〈◊〉 Galba for his vertue he did get much fame : T 〈…〉 afirmes that nothing is more pure In man , then for in vertue to endure . YOuth in it selfe vaine glory oft doth showe , But age experience brings , whereby men know , The idle follies that wilde youth doth bring , Which makes them sigh when they may sit and sing . ZEale mixt with faith , and in one heart combind , Doth please the Lord , and comforteth mans mind . So to conclude ( with zeale ) I make an end , Zeale ioyn'd with Faith vnto the Soule is friend . FINIS . Printed at London for Iohn Wright , and are to be sold at his Shop in Gilt-spur-street . 
A00926	----	The affections of a pious soule, unto our Saviour-Christ Expressed in a mixt treatise of verse and prose. By Richard Flecknoe. Flecknoe, Richard, d. 1678? This text is an enriched version of the TCP digital transcription A00926 of text S115106 in the English Short Title Catalog (STC 11032). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 37 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A00926 STC 11032 ESTC S115106 99850325 99850325 15516 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00926) Transcribed from: (Early English Books Online ; image set 15516) Images scanned from microfilm: (Early English books, 1475-1640 ; 886:01) The affections of a pious soule, unto our Saviour-Christ Expressed in a mixt treatise of verse and prose. By Richard Flecknoe. Flecknoe, Richard, d. 1678? [12], 49, [1] p. Printed by Iohn Raworth for William Brooke, dwelling at the upper end of Holborne in Turpius Rents, London : 1640. Running title reads: The affections of a pious soule, &c. Some print show-through. Reproduction of the original in the Bodleian Library. eng Devotional literature -- Early works to 1800. A00926 S115106 (STC 11032). civilwar no The affections of a pious soule, unto our Saviour-Christ. Expressed in a mixt treatise of verse and prose. By Richard Flecknoe. Flecknoe, Richard 1640 6855 5 0 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2003-08 TCP Assigned for keying and markup 2003-08 Aptara Keyed and coded from ProQuest page images 2003-09 Daniel Haig Sampled and proofread 2003-09 Daniel Haig Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion THE AFFECTIONS OF A PIOUS SOULE , UNTO OUR Saviour-Christ . Expressed in a mixt Treatise of Verse and Prose . By Richard Flecknoe . LONDON , Printed by Iohn Raworth for William Brooke , dwelling at the upper end of Holborne in Turpins Rents , 1640. To the truly Noble , and Vertuous Lady , The Lady Nevill Brooke . Madame , BEhold my one weeks Meditation , which is yours all the yeer ; so I presume it may not come unseasonable to you now , though that dolorous time be past , and a more joyfull one ensued ▪ Even so it is , by the way of sorrow , we must arive to joy , which none in the next life can perfectly participate of with our Saviour Christ , without part of his paine and sufferings in this , Though not by Passion , yet by Compassion at least ▪ So , where the effect wants , if the will want not , it is sufficient . You ( Madam ) are ( we know ) of more Eminency of Fortune , then to feele the one , but of such Eminent devotion , as the other you are not without tender feeling of , which makes me with more Confidence , approach this to your fair hands , who yeild to none , in truly honouring you , RICH : FLECKNOI To The Towne-Reader . TO tell thee true , I am both sorrie and ashamed , to have spent so many idle houres with thee ; and therefore to avoyd the expence of more , have retired me from the Towne . This then to thee , is in part of acknowledgement of it , as of purpose to amend ; and as this shall find acceptance , so expect at convenient leisure to heare from me againe . For my disposition ( if thou knowest it not ) thou mayest , from this Ode of mine . ( 1 ) Free as I was borne I 'll live , So should everie wise man do : Only fools they are , that give Their freedoms to I know not who . ( 2 ) If my weaknesse cannot save it , But 't must go ; what e're it cost : Some more strong than I shall have it , Can make good what I have lost . ( 3 ) Still some excellencie should be More i' th' Master , than the Slave , Which in others till I see , None my libertie shall have . ( 4 ) Nor is 't excellencie enough , Time nor Chance can mar or make ; But 't must be more lasting stuffe , Shall from me my freedome take . ( 5 ) Wherefore beautie never shall On my libertie intrude : And proud greatnesse least of all , Cause 't is proud , once to conclude . ( 6 ) Those to whom I 'll give away , That which none too deare can buy , Shall be made of better clay , And have better souls than I. For the Treatise it selfe , by reason there are but too many of that depraved pallate , to whom all seems insipid and disgustfull , that is , seasoned with any taste of pietie , to occur to such infirme appetites , I have served up their meat in little pieces , thus cut up unto their hands , which in greater perhaps they would not like so well . To make it a more spreading work , if I would , I could have beat it thinner , ( the matter was plyable enough unto the hammer ) but I like not works of that raritie , defined by the Philosopher , Sub magna quantitate substantia parva . And hold in books as in coyne , those of most value in least quantitie the best . That I am so frequent in Latin citation , those I am sure who are verst in the language , will easily pardon it ; the rest , I hope , will not be difficile , when they shall find in the reading , the sense compleat without it . If any demand , why then I inserted it , I answer , works of this fabrick , consolidate and built upon authority of holy Writ , without frequent Texts of it , for foundation and cement , are worthily esteemed , but weake and loose-written things . Now that I chose the Latin to any other vulgar ; I presumed , as a builder , they would give me leave to provide my materials , when I supposed them at best hand to be got . But I detaine thee too long in the porch , unlesse with Malchus thou thinkest much to have an eare in the passion : Enter the work , and if thou receivest but as much profit in reading , as I entended thee in writing , we shall both be happy in it . Farewell : R. F. THE AFFECTIONS OF A PIOUS SOUL TO OUR Saviour Christ . UPon that day ( never to be forgotten , nor ever without teares to be remembred ) which stands markt to all posteritie , with the black note upon it , of his death , who is the life of all , it chanced a pious soule from those remoter parts of Gallilee , consining with the sea , came up to Hierusalem in search of our Saviour Christ . Where being arived , shee found all in noyse and uprore ; most part with thronging haste , flocking towards the Temple , and whispering somewhat of strange and admirable as they past along ; the rest in the streets effused , and waving up and downe with the tide of severall passions , here one exulting with insolent joy , another there as much depressed with griefe : this , silently weeping ; that , lowdly jocund ; so as you would have imagined both joy and griefe had inhabited there together ( as their extremes , they say , do neere confine . ) And if ( as Painters note ) the same lines serve to delineate both weeping and laughter too , you had seene them both exprest unto the life , in one piece there ; both yet set off with a deep shadow of admiration . Whereupon , she meeting with none , of whom seasonably shee might demand the cause of such discrepant affection : And easily conjecturing him she sought ( the exactest rule of order ) there , no where to bee found where such disorder was , retired her selfe to that part of the Citie , where Mount Calvary , like a swelling tumour arises on its side , both after so long journey to repose her wearied limbs , as also in silence and solitude of the place , to recollect a while from noyse and clamour of the Citie multitude . Here she was no sooner come , but behold a strange and horrid spectacle met her amazed eye . It was of three crosses erected on the Mount , whereon Death it seemes had affixed in trophie of that daies victorie , three persons crucified ; one of which ( hee whose Crosse stood in the middest , more eminent than the rest ) as one of more regard , was circumstanced with a lamentable and lamenting sort of women , weake of sex , yet of mightie griefe , few in number , but equall to many in affliction , the woes of a thousand being in every one . At sight of whom she straight drew towards the place ; ( led by compassion , animating her on , with this noble thought : how she being a member of the universall body , the griefe of everie one was in part her own . ) Where being arived , shee might perceive Mary the mother of Iesus , Mary her sister of Cleophas , and Mary Magdalen to be three of them , with whom being long conjoyned in affection ; by holy sympathy , shee soone became familiar with their griefe , ere with their cause of grieving ; and wept to see them weep . So long she cōtinued weeping , & as long ignorant , why ( griefe having so stopt up the passages of their voyces , they could not arive to words , and her teares drawne such a watry curtaine before her eyes , shee could not discerne who they bemoaned so , only thus much shee might perceive , his face ( whosoe're he was ) was so defaced with bloud , as a cleerer and lesse clouded eye than hers , might well be excused , it s not reading the contents of it ; untill at length , one of that sorrowfull company giving first a heave or two , like one oppressed under some ponderous waight , to raise her words above her woes , burst forth into this short exclamation , O Iesu , Iesu ; and said no more . At this shee strait great with suspition ( as sorrow is ever pregnant of suspect to be delivered of it , ( like those who seeke what willingly they would not find , and but hunt their owne feares with curiositie ) demanded of another , who it was they lamented so . When she surveying her with a wondring eye : And are you alone ( said shee ) so much stranger not only to Hierusalem , but to the world , to be ignorant who they have crucified here . Can you feele the earth-quake under you , and not know it is for his suffering who made the earth ? Can you behold the Heavens ▪ the Sun and Moone , lost in Cimerian darknesse , and not perceive hee who enlightned them is here ecclips'd ? Looke upon yonder rock , it cleft ( senslesse as it is ) that instant as hee died , and what a heart have you then , not to bee so much as sensible of his death ? But I forget my selfe , and whilst I seeke to find you out a griefe ( by invasion of speech ) have almost lost mine owne ; wherefore let me tell you in a word , and then make good my silence ; It is Iesus of Nazareth they have crucified here . At hearing of which , it was no griefe , no passion of the living that ceazed her ; but such a stupiditie , as death could not have rendred her more immovable for the time , so true it is , Curae leves loquuntur ingentes stupent : Senec. Untill at last , as if but then , the floud-gates of her tears were drawen up , they gushed forth in such abundance , as if each drop had stroven to fall first to the ground . In so much , as had you beheld Niobe weeping her childrens losse , you had seene an image , & but an image only of her weeping him ; and yet in this excesse of teares and griefe , as if she had beene all defective to exstimulate her heart , the more to grieve , and excitate affection to weep the more : In a sad and mournfull accent shee delivered this , To excitate the affection . Am I a Christian then , or no ? I can behold Christ suffering so , And feele no woe ? Though none , yet soft humanitie Shou'd make one man commiserate , When he beholds another die , Such interest hath he in the State : So verie Iufidels we see , Are not from pitie free . Then am I man , or am I none ? That can consider him as one , And make no moane ? Yet were I none , the Sun , the Moone , And such as but his creatures are , Would cause me feele his suffrings soone , Vnlesse I were more senslesse far , More dull than verie rocks and stones , That now burst forth in groanes . Am I a creature then , or not ? That my Creators so hard lot Should be forgot ? For sure I 'm none ; but nothing I Can let ( yet let not one teare fall ) Both God and man , and Maker dye , As I were not concern'd withall : Nothing 'mongst Christians , Creatures , men Am I ? or worser then ? Oh me , the whilst worthy of deepest hell , If I without a teare can see dim dye , More Infidell than Infidell , More stone than stones ; les man , the man am I. Having done this , shee began to weep againe ; then shreek , as if her soule would with her voyce have sallyed forth , accompanying her lamentations now with wringing her hands , now tearing her haire ; Architect Sorrow never contriving building , where was more varietie of sad prospective ; untill at last Eccho being sooner wearied with repeating her plaints than she with uttering them , to give it ease a while , though not her selfe , shee set her silent thoughts to task with the account of what her deerly Beloved had done & suffered for her , summing up everie particular most exact and carefully , as it was delivered her in Inventory , by one was present there . As first ( and in generall ) how voluntarily hee offered himselfe to sufferance for us : Oblatus est quia ipse voluit : Isa. 53. Even to the pointing out himselfe unto them , who came to apprehend him with an Ego sum : Whence ( said shee ) wee may collect , ( If we would be reciprocall ) there is a kind of will and forwardnesse requisite on our parts , in suffering for him againe . Next and in particular , what sufferings they were , he offered himselfe unto ; As how not one part alone , but all , even from head to foot , everie sense of him , and the whole exterior and interior man , was even surfetted ( as it were ) with the bread of dolour and affliction Saturabitur opprobriis , &c. His head crowned with thornes , and those such rigid and sharp-pointed ones , as the very skin of it was wholly separated from the skull , whilst those cruell Pioners digged all his blood out of that precious Mine . His face livid and swolne with the unmercifull souldiers heavy Iron Gantlets bruizing and buffeting it ; His shoulders gall'd with supporting his heavy Crosse , which , Oh with what excessive paine hee did ! whilst they ( all raw before with their scourging ) were , in that dolorous prease , even squeezed ( as it weare ) to a flat cake of congealed blood and gore . Then , to have his armes violently wracked out , whilest they nayled his hands unto the Crosse ; What a torment that ! For the nayles entring the most sinuous parts of them , and they shrinking ( as things naturally do ) at sence of paine , the fleshy , which were nayled to 't , and could not recoyl nor give , must of necessity be violently divulsed from them . As for his scourged body , it was all torne and mangled with their bloody whips : Wherefore at one glance of the eye to passe it over , as too pitious a spectacle long to be look'd upon , & come to his boared feet . How those huge boystrous Nayles must needs have torne & riven them , whilst his dying body hung swayed upon them with all its weight , is not without horrour and cold sweat to be imagined ; ' Mean while , what vying was there betwixt his hands & feet , which should indure most pain and torment ( all at his cost , God knowes ) What tossing and retossing of his dolorous life with suffering betwixt them ? Now this taking it at rebound , now that , till lighting in death's hazzard , the sport ended ; A cruell sport the while ! Then for his Senses , how were they all tormented in him , and he in all of them ! His eyes in seeing-nothing but what disconsolated and afflicted him ; either his Enemies rejoycing at his suffering ( which commonly as much agravates , as pity aleviates the paine o' th' sufferer ) or else his friends ( those few poore friends he had ) so extreamly grieving at it , as even derived from them , a fresh grief to him again , and forced him the comforted , to become their their Comforter . Filiae Hierusalem nolite flere super me , &c. Luk. 23. 28. His ears played upon from every side , with whole volleyes of fearfull blasphemies , as : alios salvos fecit seipsum non potest salvum facere , He could save others , and cannot save himselfe Matth. 27. 42. Or else with such bitter scornes and taunts as these , Si Rex Israel est descendat de cruce &c. Let him now descend from the Crosse if he be the King of Israel . Ibid. which to a man sensible of his honour had been most grievous , but to a God most intolerable ( unlesse perhaps he were enamoured of griefe as sure he was that day , even to Espouse it on the Crosse and take denomination from thence , of vir dolorum , the very husband of it , as Esaias had prophecyed of him long before ) For his smelling I will not offend the nice & delicate with commemorating the abhominable stench of those filthy and loathsome Crachets ( the very Entrails of the Jewes malice ) hung clottering in his face , that face in quem desiderant Angeli prospicere : Which so much delighted the Angels to behold , of which then they might well say indeed , vidimus eum & non erat ei species neque decor , that they had seen it , and there was neither feature nor beauty in it . For his taste , to have nothing administred it to sweeten the bitternesse of death , but Gall and Vinegar ; When for other Malefactors most pleasant wines were allowed & provided at the publike cost ; O it was cruell ! barbarous cruell that ! But he foresaw it necessary for us ( whilst we live here where the wheele of affliction , with variety of new suffering every day fetches its turne about us ) to have for Imitation his great Example of patiently suffering all . For his feeling , we have spoken of that before , if it were not altogether unspeakeable what he felt . But alas all this of the exterior compared to his Interior suffrings , is but as a single drop of water to the whole Ocean or the Center-point of Earth , unto the vast circumference of Heaven ; for the soule , as an instrument strung with finer strings than the body , is of more delicate resentment , more sensible of everie little touch ; And how rudely did they play upon it ? Hee could not speake to them , though nothing but sugar and honey , like the Bridegroome in the Canticles ; but in churlish and bitter speech they repartyed againe . If in soft and silken phrase he question'd them , either in pure disdaine and spight , they not vouchsaf'd him answer : So , Si interrogavero , non respondebitis mihi , &c. Luk. 22. Or else it was in words , as hard as Semai's to David were , everie one accompanied with a stone , so crosse , so contrarie were they in words unto him : But in action , it goes a thought beyond imagination , how contrarie they were , putting sinister interpretation still , to disguise the right meaning , on whatsoever he did . If he cured their sick , it was to breake their Sabbaoth ; if he cast their Devils out , it was in the name of Beelzebub . They held him for Libertine , if hee eat or drunk with them , if not for Samaritan ; so well hee might say of them ; Cecinimus vobis , & non saltâstis ; lamentavimus , & non planxistis ; &c. Mat. 11. but they went further yet . Pericles could say of the Samians ( not content with courtesies they received from those of Athens ) that they were , Infantibus similes , qui cibum non nisi illachrymando admittebant , &c. Plutarch . Like children , who whilst they were benefited , cryed : But what should one say of these ? Never men borne in the disgrace of better Nature , had such antipathy with their best good , as they : For marke how this perverse , wicked , and viperous generation ( out-doing spight it selfe ) requited him for love with hatred ; for good , with ill ; and for honouring them , with dishonouring him againe . And first of their hatreds to him , let this be sufficient argument , that they could not so much as endure his sight ( and when wee once withdraw our eyes from any one , 't is signe we have withdrawne our affection before ) but whilst he projected such right and full beames of love on them , as even reflected them to his very hart ; the sons of Iacob never , with more oblique & auerted eyes , beheld their brother Ioseph , than they did him . Now if ( as they say ) the chiefest attraction of love bee love , and he holds no commercewith humanitie , who will nor give , nor take affection : What should one think or say of this malignitie ? But for more ample declaration of their inhumanitie to him , wee are to note ; how that hate and aversion from a thing , which the more civill creature doth expresse by simple flight and avoydance ; the more savage and effe●ate doth by violent assault : So Naturalists observe in the wild Bull , such hatred and nocivenesse to man , as but object unto it the picture of one , and presently with horne & hoofe it furiously sets upon it . And mark now , if they did not the like by him , when Pilat proposing him unto them with an , Ecce homo , Behold the man ; they stantly bellowed out , Crucifige , crucifige eum ; Let him be crucified ; so as hee might well say of them , Tauri pingues obsiderunt me ; that hee was encompassed with Bulls on everie side . But the proofe of love consisting in action , Probatio ( enim ) amoris , exhibitio est operis , &c. Greg. Let us from thence behold his love to them , as their hatreds to him againe , and so consider how they rewarded him , for good with ill . You know wee have compassion for none , but those wee have passion for ; and where the soyle is hate , there pitie never growes . Now what compassion had he for them ? Miserior super turbam , &c. and that not only in words , but in effect , multiplying bread for the hungrie , and for the thirstie , ( for those who were necessitous ) hee ( as we may say ) turned stones into water ; for the delicious , hee turned water into wine ( sweetly violencing all natures but theirs the while ) for their sick , he restored them unto health , their dead unto life againe . ( To say nothing of his spirituall benefits , since they were of nature so carnall , they had scarce a capacitie of them ) and how did they requite him ? Audite coeli , & obstupescite ! So little compassion had they of him , as when he came to die ; at what time others hate leaves the condemned to pitie , these pursue him farther than ever any 's did ( within the limits of humanitie ) not only to death , but even after it , when , Unus militum lancea latus ejus aperuit et continuo exivit sanguis et aqua : One of the Souldiers pierced his side with a lance , and presently there streamed forth bloud and water . A barbarisme and inhumanitie , no water could expiate enough , but that which then issued from his sacred side ; no fire , but of that charitie which made him then shed his last drop of bloud . But to proceed ; for his food , they repayed him with the bread of dolour , panem doloris , &c. and for his drink , with gall and vinegar . Their infirmities , as fast as he took them of them , they laid them upon him : Infirmitates nostras ipse portavit , &c. And lastly , for giving them life , they crucified him to death , oh unheard of ingratitude ! unparallel'd wickednesse , never to be wrapt up in silence , nor never unfolded in speech , but with detestation ! men worthy to be banished humane societie , so little of man they had in them ! but whither ? for beasts were lesse beasts than they , Bos enim cognovit possessorem suum , &c. Devils , lesse Devils ; for they acknowledged him yet the son of God : Quid mihi et tibi est Iesu fili Dei altissimi , &c. As things then worse than man , beast , or Devill ; let them still be Jewes , sacrilegious in all , both to the God that made them , and the god they made ; which if it were selfe-interest ( as of most wicked mortals it is ) most sacrilegious were they even to that . Now how for honoring them , they repayed him with dishonouring him againe ; and how whilst ( in a manner ) his whole endevour was to exalt them above all other people , theirs only was under all others to depresse and abase him for it : Quasi opprobrium hominum et abjectio plebis , holding him ( as the Prophet said ) for the most abject of people , and opprobrious of men ; there needs no other testimony of it , but that one act of theirs , of preferring a Barrabas to him ; Non hunc sed Barrabam , &c. A seditious , to one who instructed them in nothing but meeknesse and humilitie , Discite àme quia mitis sum et humilis corde , &c. A thiefe to one who had given them all they had : De cujus plenitudine omnes accepimus . And a murtherer to him , from whom they had receiv'd their very lives and being , In ipso enim vivimns , movemur et sumus , &c. O good God! — But it is better to say nothing here , then not to say enough ; and let Silence , the tongue of Admiration , take up , where ours of necessitie must leave : This was such an affront , such an indignitie ! as ( we may imagine ) sunk ( heavie as lead ) so deep into the bottome of his divine hart ▪ no humane thought hath fathome-line enough to sound the depth of it . Wherefore , as a thing wholly inscrutable , let us give it over . Whilst this was discoursed unto her , in that method and order as we have set it downe , you might perceive her , by often varying colour ; gesture of body , and motion of the eye , taking all the severall formes of griefe , of pitie , of indignation , and the like , as in so tender a soule could be imprest , till ariving to this last period , she was so brimfull of affection , as able to containe no more : Thus at the foot of the crosse shee powred it forth . The Affection . A Dithyrambus in contemplation of our Saviour crucified . O God , and is it thou I see here suffring under their hands now , Vnder whose feet both heaven and earth do bow , Annd is it thou ? I heare Them so blaspheme , as my affrighted eare Even tingles with dire horror of 't , and feare ? O mee , What do I heare and see ? O eares amaz'd with hearing , eyes with seeing , O endles goodnesse of an endles being ! Deare heart , that hadst the heart , With such a life o part : Deare life that couldst forgoe A soule that lov'd thee so , And O deare soul wouldst take So sad farewell for my unworthy sake : And hast thou done all this for me ? For all this then , what shall I do for thee ? When thou demand'st it , shall I grutch Thee this small hart , as t were too much ? Shall I be so peorly neere , To hold my life for thee too deere ? Or think my soule too much for thee , Who nothing thoughtst enough for me ? Oh no , I am thy thrall , And here before thee prostrate fall Offring up heart , life , soule , and all . And being armed with this strong and vertuous resolve , how shee longed like some young and noble Warriour , to experience her yet untried force and valour , in the encounter with some adversarie paine , perplexitie , or distresse , might put her bravely to it ; that whilst in any part or sense of her , shee , found a difficultie in the fight , she presently might say : This this my Saviour , for my sake would have made nothing of , and slight it so . Or if shee fainted , or lost heart cry out with that great Champion of the Apostles , Quis nos seperabit à charitate Christi , &c. What is it can seperate us from the charitie of Christ ? Tribulatio , an angustia ? &c. Encouraging her selfe , and resuming a strength from thence to dare and challenge the worst of affliction . And this from no selfe-presumption neither ( shee well knowing how of her selfe she could do nothing ) Non quasi ex nobis aliquid , &c. But from the confidence , or rather assurance , she had in him who assisted her , Omnia possum in eo qui me confortat , &c. No , no , ( would shee say ) I can doe nothing I , but God and I can do all : And if any imagine it a presumption to name my selfe with God , let them know I hold it a greater presumption for any to name themselves without him . How gladly for his sake would shee have embraced a contumely and scorne , would have abhorr'd an eye of flesh & bloud ( I meane such eyes as the Devill opened in Paradise long since ; not such as our Saviour opened on the Crosse to day ) how greedily would shee have put up an injurie and affront , even as a jewell in the cabinet of her heart , to weare on that generall day , when all our braverie here ; shall be quite out of fashion , and they onely accounted gloriously brave , who have such jewels as those to weare : And never stood on such nice termes , the whilst , as : Had I deserved it , it would never have grieved me ; or from any , but such and such from whom I least expected it , it had beene far more tollerable , &c. And ( I pray ) from whom could our Saviour lesse have expected the payment of those injuries and affronts ( which past so currantly with him ) than from the Jewes , whom he had obliged not only with all the ties of Humanitie , but of Divinitie too ? Who ever stood more out of the way of contempt and scorn than he ? by birth , above all exception noble , ex stirpe Davidis , &c. borne of the Royall Stem : of such dignitie of aspect , as it was said of him , Speciosus forma prae filiis hominum : He was faire and lovely above the sons of men . And to conclude , of life and manners so irreprehensible , as hee put his verie enemies to it , with urging them , Quis ex vobis arguet me de peccato ? &c. to find out a blame or fault in him . And let any now that find themselves agrieved , they are not respected according to their merits and deserts , examine where they ever have deserved so much of respect as he , and had so little paid ; and if they finde it so , I 'll say they have reason and just cause to complaine indeed . No , these are but rags of patience the poor and wretched soule puts on , whilst the gallant and richer scornes to weare such piec'd-up stuffe ; this is for those who never endevour to limb and pourtraiture in the table of their hearts , any brave and noble piece , because they never take patterne by any but base and ignoble ones . Inspice & fac secundum exemplar quod tibi in monte monstratum , &c. Did they but consider our Saviours sufferings , their own would shrink to nothing in comparison . Which whilst she considered , it made her so brave in purpose and resolution , as even death it selfe would have appeared lovely and amiable to her , which now since hee died for us , to those who truly love him , even seemes to have exchanged darts with love indeed : As thus they fable it : Love and death o' th' way once meeting , Having past a friendly greeting , Sleep , their wearie eye-lids closing , Laid 'em downe , themselves reposing : Love , whom divers cares molested , Could not sleep ; but whilst death rested , All in haste away he posts him , But his haste full deerly costs him . For it chanc'd that going to sleeping , Both had given their darts in keeping Vnto Night , who , Errors mother , Blindly knowing not one from t'other , Gave Love deaths , and ne're perceiv'd it , Whilst as blindly Love receiv'd it : Since wch time their darts confounding , Love now kils in stead of wounding : Death a joy in hearts distilling , Sweetly wounds in stead of killing . And thus in various cogitation she wandred about ( Mount Calvary affording a large and ample field for her devotion to exspaciate in ) her pious thought still going in circle from her Beloved unto her selfe , and from her selfe to him againe , untill at last it was suddenly surprized by the unexpected arivall of some new-commers there , who tending directly towards the crosse , made her feare some ill intention in it , till espying Ioseph of Aramathea , a principall amongst them , she assured her feares , there was nothing but good intended ; as indeed their comming onely was , to take downe the body from the Crosse , and bury it . To which every one lending a ready and pious hand , it had soone beene done , had not this impediment occurred in the doing it , that their griefes for his death rendred them so nigh dead themselves , as they scarcely could performe the offices of the living ; and those who swouned not for love of him , would swoune for verie sorrow they loved him not enough , confirming what they report with admiration of the effects of divine love . O heavenly darts Of love , unto heaven loving harts ; Whether ye wound or spare , How equally yee mortall are ? For if yee wound them , presently They with the sweetnesse dye ; And if yee spare 'em , then With bitternesse they dye agen . O sacred flame To hearts , once melted in the same , Whether or no yee burne , How both to their destruction turne ? For if yee burne , they presently In flames consume and dye : If not , in teares they then Consume , and dye agen . So as like two wayes that run Their severall course , then joyne in one ; And whilst diversly they tend , One and the same is still their end . So both equally destroy , Be it sorrow , be it joy ; Or in water , or in flame , The end of both is still the same . Neither is it to be so much admired , they thus could dye ( as it were ) for him ; but the greatest wonder is , that they could live , now hee was dead who was their very life ; hee who had so many attractive sweets in him , as drew all to him ; but such , who like Scarrebs delighted to live in stench , Curremus in odorem unguentorum tuorum , &c. Hee who had such divine magick in his face , as charm'd all that beheld it , and was of so ravishing entertainment besides , hee spake all flame and fire ; Nonne cor nostrum ardens in nobis erat dum loqueretur , &c. Able to burne and dissolve the ice of as many hearts , as ever the cold of death , or tepiditie had frozen up , provided that venomous serpent had not first fixt its black tooth in them ; for then the Pollinctori will tell you , that hearts envenom'd will not burne . No wonder then ( I say ) that him who they so loved living , they so lamented dead : It being by Natures Lawes decreed , wee then should love things most passionately and deerest , when wee were deprived of them : Whether because the appetitive & irrascible power , then joyntly move more strongly towards the object , than can joy alone in the fruition of it ; or that our sharp appetite of things wee want is soone blunted with the enjoying them . Certaine it is , whatsoever the cause be , such is the effect , as they well experienced everie one of them ; his blessed mother , whilst shee called to mind , what a deere and amiable son ; his friends , what a true and constant friend ; and what a kind and loving Master his Disciples had lost of him : In remembrance of which , when they had buried him ( as with all due rites and ceremonies of griefe they did : his sacred mother embalming him with her teares , the holy Magdalen with her sweet unguents , for which her memorie is so pretious in the Gospell , as there never occurs mention of any , but her name enters as an Ingredient . ) They departed each one with somewhat to foment their memories of him : One , with the thought of his sweet and gentle conversation of life ; another , with that of the excessive love he declared unto them in death . Amongst the rest , our pious Soule , ever to have a memoriall of his passion , digged him a new monument in her bosome , and buried him in her heart . FINIS . 
A07624	----	A Christian almanacke Needefull and true for all countryes, persons and times. Faithfully calculated by the course of holy Scripture, not onely for this present yeere 1613, but also for many yeeres to come. Written by J. M. Monipennie, John. 1612 Approx. 60 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A07624 STC 18019 ESTC S114234 99849460 99849460 14608 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A07624) Transcribed from: (Early English Books Online ; image set 14608) Images scanned from microfilm: (Early English books, 1475-1640 ; 1523:16) A Christian almanacke Needefull and true for all countryes, persons and times. Faithfully calculated by the course of holy Scripture, not onely for this present yeere 1613, but also for many yeeres to come. Written by J. M. Monipennie, John. [48] p. Printed [by W. Stansby] for Iohn Budge, and are to be sold at the Great South doore of Pauls, and Britaines Bursse, London : 1612. J. M. = John Monipennie. Printer's name from STC. Signatures: A⁴ B-C D⁴. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-04 Olivia Bottum Sampled and proofread 2003-04 Olivia Bottum Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A CHRISTIAN ALMANACKE . NEEDEFVLL AND TRVE FOR ALL Countryes , Persons and times . Faithfully Calculated by the course of holy Scripture , not onely for this present yeere 1612. but also for many yeeres to come . Written by I. M. LVKE 21. VER . 36. Watch and Pray continually , that you may be counted worthy to escape all these things which shall come to passe , and that you may stand before the Sonne of man. LONDON Printed for Iohn Budge , and are to be sold at the Great South doore of Pauls , and Britaines Bursse , 1612. To the Christian Reader . OF what moment and importance this Christian Almanacke ensuing may be vnto thee ( good Christian reader , ) it will easily appeare , if thou wilt but vouchsafe the reading thereof , and wilt also consider with thy selfe , that the daies and times wherein wee liue , are very dangerous and sinnefull ; for that Sathan , the common enemie of Mankinde , goeth about continually like a roaring Lyon seeking whom hee may deuour ; and how by all manner of subtilty , by the world , and the flesh ; by the commodities , pleasures and vanities of them both ; by prosperity and aduersitie , he endeuoureth , leauing no meanes vnattempted , to the intent that he may destroy vs both body and soule ; it is high time therefore , that wee looke vnto our selues , and by a Christian Almanacke recount and Calculate our dayes , and with that most holy Arithmetician the prophet Dauid , and with Moses the man of God , pray vnto the Lord to teach vs , so to number our dayes , that wee may apply our harts to wisedome ; that we lay hold on oportunity , and make the best vse of our time , that we may profit our selues in holy and religious excercises , that we may walke as the children of light , in the light , before that darknes come vpon vs vnawares , that wee may not harden our harts in the day of the Lords visitation . Oh let vs consider that our life is short , and that the lampe thereof is quickly put out , before we are aware ; that our time is precious and therefore to be redeemed ; irreuocable , and being once past , cannot be called backe againe ; it ●s the rarest Iewell , and the greatest treasure of all treasures ; time and tide will not alwaies last , it will tarry for no man. The children of this world be wiser in their generation then wee , who professe our selues to be Christians . Who is there of them , that maketh not great account of his Almanacke , to obserue both dayes , times and seasons , to follow his affayres for his best profit and vse ? The Mariner obserueth time , winde , and tide , that he may hoyse vp Saile and be gone : the Lawier obserueth the Terme time , that he may dispatch his Clients suites , for when terme is done , there is no more time for their businesse , the trauailer hath regard to the weather and season by his Almanacke , and if he can learne thereby that he shall haue a faire day , he riseth early to be gone away in the morning ; euery thri●ty husband can make vse of his time , obserue his daies , houres , moneths and weekes , for his profit ; shall not wee then , that would be Christians , shew our selues more carefull for the spending of our daies , times and houres , that we may profit in Christianity , it is alway terme-time with Christians , euery day , euery houre requireth a religious imployment for the good of our soules , yea this presēt time is our terme-time . The neglect of time and oportunitie , is a sinne much condemned in the scriptures , and especially by our Sauiour Christ , whenas he rebuketh the Scribes and Pharisies , calling them hypocrites , because they could not discerne the face of the Skye , but could not discerne the signes of the times . And God himselfe by the prophet Ieremy , complaineth , that the very foule , and birdes of the ayre obserued their times and seasons , but his people were ignorant . And verily of all follies and Ignorances , this is the greatest , not to know the times & seasons after the manner of true Christtians , not to know the day of our visitation , when God offereth this mercies to vs , by the ministry of his word , by stretching out his hands all the day long ; he standeth at the dore of our harts knocking by the sound of his word outwardly , and by the motion of his spirit inwardly , by threatnings , promises , mercies , iudgments , and yet we listen not , we care not , we are lulled a ●●eepe with ease & prosperity , and we continually make excuses and delayes through slumbering and sluggishnesse , like the spouse in the Canticles , notwithstanding her Bridegroomes fer●ent loue towards her , waiting all the ●ight long at her doore vntill his lockes were hoary with dew . wherefore we ought to be wary and circumspect , how wee spend our time , for God will require an account of vs for the same , and therefore let vs redeeme it with an high estimate , let vs looke into our ●aies , weekes , moneths , &c. and earnestly ●epent , least the Lord surprise vs on the ●uddaine , and so call vs to the barre of ●is iudgment , & let vs make this vse of ●his christian Almanacke , that we may ●etter our selues thereby to our eter●all comfort and consolation through Iesus Christ our Lord Amen . The contents of this Almauacke . CHAP. 1. Concerning the Gouernours of this yeare . CHAP. 2. Concerning the increase or growing of fruit e●● and the dearth of the same . CHAP. 3. Concerning the Sicknesse and diseases of this yeare . CHAP. 4. Concerning the strife and trouble of this year● and the causes thereof . CHAP. 5. Concerning the Estates of Kings and Princes and superiour powers . CHAP. 6. Concerning the darkenesse of this yeare . CHAP. 7. An admonition to euery Christian , what they ought dayly to doe , and what to leaue vndone . A CHRISTIAN ALMANACKE , NEEDFVLL AND TRVE FOR ALL Countreyes , persons and times , faithfully calculated by the course of holy Scripture , and especially for this present yeare to come . 1612. CHAP. 1. Concerning the Gouernours of this yeare . WHEN I looke well and consider the high Master of the Stars in his Doctrine , and in writing I finde that this yeare & from henceforth vnto the end of the world , the Sunne , Mars and Mercurius shall raigne : Now whereas other men séeke their speculation out of the stars , that doe not I respect so much as experience in the Doctrine of Christ , and for the exhortation and warning of all estates , I will describe the nature and properties of these thrée gouernours , the Sunne a mighty Lord ouer heauen and earth , is Iesus Christ our onely Redéemer and Sauiour in all things like vnto his heauenly father , The brightnes of his glory , the image of the inuisible God by whom all things that are in heauen and earth were created , things visible and inuisible , whether they be Maiesties or Lordships either rulers or powers . This Iesus Christ the euerlasting word of his heauenly Father , which tooke our nature vppon him he is Alpha and Omega , the beginning and the ending , which is , and which was , and which is to come , euen the Almighty , and sheweth vs his Fathers will , comming into this world , brought with him Mars , that is the Gospell euen out of the bosome of his Father . But wonder not that I call the Gospell Mars . Christ our Sauiour saith , Thinke not that I come to send peace vppon earth , I come not to send peace but a sword ; for I am come to set a man at variance against his Father , and the daughter against her mother , and the daughter inlaw against her mother inlaw , and a mans enemies shal be them of his owne house-holde , is not this a battell ●hat shall put you to trouble saith he and kill you . And of all people shall ye be hated for my name sake . Therefore may the Gospell well be called Mars , for where it is preached , there is y● sword , there is trouble & persecution , there will the enemies rage at the preachers thereof , as for Mercurus the Poets fayne him to be the messenger and Oratour of the heathen Gods , for the which cause he may well be liked vnto the world , which with eloquence , paynted words , and outward appearance performeth the message of the deuill , and entiseth men so long vntill it bring them into destruction . But as Saint Iohn saith in his Epistle , the world passeth away & the lust thereof , and as Saint Paule saith , The fashion of this world passeth away , therefore must we so holde vs within the feare of God , that we suffer not our selues to be deceaued or seduced by Mercurius from the Sunn and Mars , least we be corrupted with this deceiptful world , and so be defrauded of the ioy of the euerlasting world to come . Neither should the paynted wisedome of this world moue vs , in asmuch as God maketh it very foolishnes ; and his word , which séemeth to be but foolishnes in the sight of the world , that sheweth he to be the onely wisedome , & the very power of God to the saluation of as many as beléeue therein : whosoeuer now hath the Grace to perceiue and consider this , let him not goe after Mercurius , let him not follow the world , and the beautifull lust thereof , let him not enter in at the wide gate and broad way , that leadeth to destruction , but let him goe in at the straight gate and narrow way , which is euen Iesus Christ , He is the way the truth and the life . The onely mercy-seate and meane to come by the fauour of God , by him whosoeuer entreth , he may be sure to be saued to receiue mercy , finde grace , and to be helped in the time of néede , which God the father graunt vs for his Sonnes sake . CHAP. 2. Concerning the increase or growing of fruits , and the dearth of the same . THe Sunne sheweth playnely that All such as feare God shall haue a very fruitfull yeare , and plenteousnes in the daies of dearth , in so much that though Christ send without shooes , yet will he so prouide for them , that they shall lacke nothing , for he saith himselfe . The labourer is worthy of his meate . Who so now will labour shall eate , but whosoeuer will not worke ought not to eate , now if we labour I say , we shall eate also . And God said to Adam , in the sweate of thy face shall thou ea●e bread , but you will say to me where shall we get ●t ? Christ our Sauiour saith , Be not careful for your life , what yee shall eate or what ye shall drinke , or yet for your body , what ye shall put on , is not the life more worth then meate , and the body then rayment ; Behold the fowles of the Ayre , for they sow not , neither reape , nor yet carry into the barnes , and yet your heauenly father feedeth them , yea he giueth to the beasts their foode , and to the young Rauens that cry . The eyes of all waite vpon thee and thou giuest them their meate in due season , thou openest thine hand and fillest all things liuing of thy good pleasure : Therefore though our hands should be alwaies occupied in some good labour , yet ought not our harts to take thought what we shall eate or drinke , but first to care how to seeke the kingdome of God , and so shall all things necessary be ministred vnto vs. And if you would care or take thought , follow the Counsell of the Apostle , And this I say brethren , because the time is short hereafter , that they which haue wiues be as though they had none , and they that weepe , as though they wept not , and they that reioyce as though they reioyced not , & they that buy as though they possessed not , and they that vse this world as though they vsed it not : for the fashion of this world goeth away . And why should we not care ? because Man liueth not by bread onely , but by euery word that proceedeth out of the mouth of God : which thing Christ our Sauiour declared manifestly , in that he fedde so many people with so few loaues and fishes : like as he had done before vnto the Children of Israel by the space of forty yeares in the wildernes , where they wanted no thing : for he himselfe fedde them and blessed them in all the works of their hands . And Christ forbad vs to labour for the meat that perisheth , but for the meate that endureth vnto euerlasting life . Wherefore insomuch as God our mercifull father taketh such care for vs , and his Apostle Peter his bidding was , Cast all our care vpon him for he careth for vs , as also the Psalmist Dauid , Cast thy burden vpon the Lord and he will nourish thee , he will not sée the righteous to fall for euer , as also the holy prophet Dauid in another place , Commit thy way vnto the Lord and trust in him and he shall bring it to passe ; wée should then by right cast all our care vpon him and faithfully to cleane vnto his word in our harts , so that we neither mistrust his Godly prouision , nor leade an Idle life , and if we meane well in our harts , and deale truely with our hands , doubtles he shall send vs necessary meate by some body , as he did to Elias the Prophet , first in sending y● Rauens to féed him , for the Rauens brought him bread and flesh in the Morning , and bread & flesh in the Euening , and he dranke of the Riuer : and secondly he fedde him by the widdowe of Sarepta , Cap. eodem . And like as he prouided a breakfast for Daniell amongst the Lyons by y● ministration of Abacuck . This I say , they that feare God shall haue plenty and aboundance of all things this yeare : As for the multitude of the vngodly in generall , there shall come a great dearth vppon them , according to the words of a certaine true Astronomer : Behold the time commeth , saith the Lord God , that I will send a famine in the land , not a famine of bread , nor a thirst for water , but of hearing the word of the Lord , and they shall wander from sea to sea , & from the North euen to the Easte , shall they come to and fro , to seeke the word of the Lord , and shall not finde it . But because they receiue not the loue of the truth , that they might be saued , and therefore God shall send them strong Illusions , that they might beléeue lies ; so that the dayes will come when ye shall desire to sée one of the dayes of the sonne of man , and ye shall not sée it . I passe ouer many other plauges that Mars threatneth vnto them , because they will not know the time of their visitation . CHAP. 3. Concerning the Sicknes and diseases of this yeare . THe Eygptians had a manner & vse ni their banquets to carry about an Image of death , and to say to euery man that was at the Banquet , Look● vppon this , eate , drinke , and be merry , such an one shalt thou be when thou dyest . And this they did ( no doubt ) to put men in remembrance of temperance and of death , least they vndiscreetly through excesse of eating and Drinking should happen to dye before their age , for so doth God vse to punish such sinne : wherefore if we dyet and temper our selues , through the influence of the Sunne we shall haue few diseases , except Mars bring some other thing to passe that we misknowe not our selues , as for such as follow Mercurius , liuing night and day in ●oyot and vncleanenes , these , I say , shall through the Sunne haue great Diseases in all the members of their bodies , in the Lungs , Liuer , Hands , and Féete , yea , and perils of their ●oules . I passe ouer the pouerty that drunkards and ryotous persons shall haue . Keepe no company saith Salomon with drunkards nor with gluttons : for the drunkard and the glutton shal be poore , and the sleeper shal be cloathed with Ragges , and in the same Chap. he saith . To whom is woe , to whom is sorrow ? to whom is strife ? to whom is murmuring ? to whom are woundes without cause ? and to whome is the rednesse of the eyes ? euen to them that tarry long at the Wine , to them that goe and seeke mixt Wine : and therefore he subioyneth this counsell , looke not thou vppon the wine when it is red , and when it sheweth his coulour in the Cuppe , or goeth downe pleasantly in the end , therefore , saith he , it will bite like a Serpent , and hurt like a Cockatrice , and thou shalt be 〈◊〉 one that sleepeth in the midst of the sea , and as he that sleepeth in the toppe of the Mas●e . They haue stricken me , shalt thou say , but I was not sicke , they haue beaten me , but I wot not when I awoke . Therefore will I seeke it still , and though drunkenesse make them more insensible then beastes , yet can they not refraine , let thē remember our Sauiour Christs warning , which he giueth in these words of the latter day , take heed , saith he , to your selues , least at any time your harts be oppressed with surfetting , and drunkennes , and cares of this life , & least that day come vpon you vnawares . There is doubtlesse a maruelous sore punishment to come vpon the whole world of the wicked , sword , warres , hunger , not only spiritual , as I said before but temporall , which plagues haue bin aforetime , but are not yet all past . I néede not to rehearse the pestilence , and those great plagues that God will send to the reformation of as many as wil be warned , as for the common 〈◊〉 of the vngodly there shall such a fearefulnes of death come vppon them , that they shall not tell where to turne them , nor how to escape death . O how bitter and gréeuous shall the remembrance of death be this yeare to such as séeke rest and consolation in transitory substance of this world , to such as know of no aduersitie , but haue good dayes , liue in voluptuousnesse , and to such Epicures as say , Thou hast much goods layed vp for many yeares , liue at ease , eate drinke , and take thy pastime , but God shall say , O foole , this night will they fetch thy soule from thee , then whose shall these things be , which thou hast prouided ? But oh death , how acceptable and welcome shalt thou be vnto such as are in aduersitie , in their last age , or in despaire , whosoeuer thou be therefore that wouldest escape the sicknesse of this yeare , beware that thy body be not ouer-laden with ouer much eating , or with drunkennes ; for excesse of meats bringeth sicknesse , 〈◊〉 gluttony commeth at the last to an vnmeasurable heate , and Chollericke diseases . By surfet haue many perished , 〈◊〉 he that dieteth himselfe , prolongeth 〈◊〉 life : as for vnsatiable eaters they ●●all not onely sléepe vnquietly this yeare , but shall haue Ache and payne of the body . Concerning the spirituall disease and sicknesse that shall raigne this yeare , as it hath done before , Paule an auncient and true Astronomer saith plainely , that we be all sinners , if we say that we haue no sinne , we deceiue our selues , and the truth is not in vs. This is now the spirituall disease that shall commonly raigne this yeare , but especially in them that féele least of it and will not acknowledge it , if we acknowledge our sinnes , hee is faithfull and iust to forgiue vs our sinnes , and to clense vs from all vngodlinesse : for the Sunne hath such vertue , that whosoeuer can sée his disease and will complayne of it , it shall clense them and make them whole . Yea Paule sayeth playnely , that Christ Iesus came into the world to saue sinners . And Saint Iohn giueth vs a good comfort , and saieth , if any man sinne , we haue an aduocate with the Father euen Iesus Christ the iust , and he is the reconciliation for our sinnes , and not for ours onely , but also for the sinne● of the whole world . Whosoeuer therefore hath this disease ( as there is no man without it ) let him do wisely , let him proue and examine himselfe all times , and goe to Phisicke before he be sore sicke , and aboue all things let him beware of such false Phisitians & fayned Surgeons as heale the hurt of the people with swéete words , and say peace , peace , where there is none . And as a true Astronomer reporteth , with faire spéech and flattering , desceiue the harts of the simple , and all for their bellye 's sake , such serue not the Lord Iesus , such false Phisitions lay wrong plasters to mens sores , & speake the meaning of their owne harts , but not out of the mouth of the Lord. But goe thou boldly vnto him , which onely healeth the contrite in heart and byndeth vp their wounds , he shall not cast thée away : But if thou come vnto him he shall refresh thée , he shall ease thée , for his yoake , saith he , is easie , & his burden light , if thou be sicke goe vnto him : for he is the right Phisitian for such as are diseased , if thou be thirstie & come vnto him , he hath to giue thee a well of water , springing vp vnto euerlasting life . If thou be hungry for righteousnes sake and thirst , blessed shalt thou be for thou shalt be filled : yea he cryes , euery one that thirsteth , come ye to the waters , and ye that haue no siluer , come , buy , and eate , come , say , buy Wine , and milke , without siluer , and without money , he will feed his sheepe , and bring them to rest , though thou be lost , he will seeke thee ; though thou hast gone astray , he will bring thee again ; though thou be wounded he will bind thee vp ; though thou be sicke and weake he will make thee whole and strong . Seeke him therefore this yeare and as long as thou liuest , for with the Lord is mercy and with him is great redemption . He hath saluation inough for thée , thou néedest not to séeke helpe at any other , neither is there saluation in any other , therefore biddeth he thée euer come to himselfe , he neuer bad thée séeke other Phisitians to heale thée of this disease : for there is no helpe in the Children of men . As for Corporall diseases God hath ordayned outward medicines for them , in his creatures , by the ministration of true Phisitians , which gift of God no wise man will abhorre , and thou art commaunded to honour the Phisitian , with that honour that is due vnto him , because of necessity , for the Lord hath created him ; for of the most high commeth healing , and he shall receiue gifts of the King : but against the sicknes of sinne there is no helpe or succour , but onely in himselfe , as there is no saluation without him , so is there euer grace , mercy , pardon , and remission fréely in him , for all such as will receiue it and be thankfull for the same . CHAP. 4. Concerning the strife and trouble of this yeare and the cause thereof . THe sword that I spake of partly in the first Chapter , is like to be drawen this yeare ; for why the Sunne , Mars , and Mercurius cannot agrée together ; how accordeth the world with Christ and the Gospell , they shall neuer be at one . Sore eyes cannot abide the cleare light of the Sunne , they will not consent to the works of darknesse , neither will the beléeuers haue part with infidels , and no concord with and betwixt Christ and Belial . Thus can there be no agréement , for they be of contrary natures , againe a scorner ( as Salomon saith , ) loueth not him that rebuketh him , the children of this world are scornefull , and therefore are they not content to be reformed by the Gospell , which neuerthelesse , though it haue many enemies , as it hath euer had , yet because it is the truth it shall beare away the victory , and that shortly , for God hath put into the heart of diuers Princes to fulfill his will , and to hate the whore of Babylon , to make her desolate and naked , and shall eate her flesh and burne her with fire , and vtterly to set her out of her soyle , so that it appeareth euidently , that Sathan shall no more haue so great dominion , as he hath had in times past , and now because that he séeth that his kingdome shall haue a fall , he worketh and shall doe all that he can by the Children of vnbeliefe , specially by the shauen Madianites , Iesuites , Seminaries , excommunicate Papists , and Catholike Romaines , as they terme themselues , to stirre vp warres , seditions , secret treasons , and vtter defiances , both amongest Princes , and Communities , for such aduersaries of the truth doe wickedly resiste the ordinance of God , in the authoritie of their prince , and not submit themselues to the Gospell . And whereas God hath raised vp good men to preach his word , the diuell is so mad at it , that he hath sent them a letter of defiance by some of his members , euen with such an answere as was giuen to Ieremie the prophet , for they say plainely , the word that thou hast spoken to vs in the name of the Lord , we will not heare it of thee , but we will doe whatsoeuer thing goeth out of our owne mouth , as to burne incense vnto the Queene of heauen , and to powre out drinke-offerings vnto her , as we haue done , both we & our Fathers , our Kings , and our Princes in the Citties of Iuda , and in the streets of Ierusalem , and what is our peoples saying , I pray you ? we will haue libertie of conscience according to other Nations yea and some haue their priuie Masse as is well knowne , and they say we will doe as our rathers haue done be●ore vs , for when we so did , then had we plenteousnesse of victuals , and were well , and felt no euill , but since we left off to burne incense to the Quéene of h●auen , and to powre out drinke offerings vnto her , we haue had scarsenes of all things , and haue bin consumed by the sword , and by famine , and is not this the speaking of the Papist , Atheist , ignorant aud prophane people altog●ther , neuer grace since this religion came vp , ignorantly ascribing Gods plagues and punnishments for sinne , to the word and the preaching thereof , such strife and debate shall h●ppen this yeare , because of the word o● God , or the enemies thereof had rather draw their daggers at it . ●nd I am perswaded it is the thing they daily looke fo● , then to be reformed , but ●h● louers of it , shall spare no labour to con●ert them , and specially the Ministers and teachers must not 〈◊〉 , but must be gentle towards all men , apt to teach , suffering the euill men , patiently instructing them with meeknes , tha● are contrary minded , prouing if God at any time will giue them repentance , that they may know the truth , and that they may come to amendement out of the snare of the deuill , which are taken of him at his will , therefore thou louer of God and of his word , when any trouble happeneth vnto thée ( for great are the troubles of the righteous , but the Lord deliuereth him out of them all , ) maruell not at it , as though it were a strange thing , but reioyce inasmuch as thou art partaker of Christs afflictions , that when his glory appeareth , thou maist be merry and glad , & be as content to be reuiled as he was , who when he was reuiled , reuiled not againe , when he suffered , he threatned not , but committed it to him that iudgeth righteously , for there is no disciple aboue his Master , nor the seruant aboue his Lord , it is sufficient for the disciple to be as his Maister is , & the seruant as his Lord , if they haue called the Maister of the house Belzebub , how much more , them of his houshold . So these and many other swéete words saith he himselfe vnto thée , that in him thou maist haue affliction , but be of good comfort , for he hath ouercome the world . CHAP. 5. Concerning the estates of Kings and Princes and superiour powers . THe influence of the Sunne and Mars , declareth euidently by all coniectures , yea certainely without all doubt , that Kings and Princes shall haue a prosperous yeare , and me thinks , I dare be bolde to say , if they beginne to séeke the true honour of God , and to deliuer people from oppression , and to make no doubt herein , Salomon which was a King himselfe , and that of great experience , saith these words , take away the wicked from the King and his throne shal be established in righteousnesse . Séeing now y● God beginneth so gratiously to worke in Princes , who haue not occasion to hope for great increase of prosperity in them : for like as when ● Prince delighteth in lies as saith the wise man , all his serua● are wicked , euen so when the King or Prince is a fauourer and a maintainer of the truth , his people shall the more be giuen to the feare of God , and I doubt not bu● God this same yeare , by the faithfull Ministration of his author●ty in Kings and Princes , shall bring noble acts to passe to the great deliuerance of poore people , and reformation of the ignorant . And let Princes remember , that the power which they haue , is giuen them of the Lord , and the strength from the highest , least they being Officers of Gods empire be neg●●gent in kéeping y● law of righteousnes , but if they delight in much people , let thē loue the light of wisedome , which is Gods word , for by it they shall gouerne the people , and the nations shal be subdued vnto them , whosoeuer he be then that loueth not to resist the ordinance of God , let him submit himselfe to the authority of his prince , and let him not bite his lippe at it . Good Ezechias brak● the brasen s●●pent , that the Children of Israell worshiped so long , and let it not gréeue him , that the vertuous King Iosias expelled South-sayers , Charmers , them that had familiar spirits , and the images and the Idols , and all the abominations that were espied in the land of Iuda and in Ierusalem , to performe the words of the law , which were written in the booke that Hilkaah the Priest found in the house of the Lord , let euery man rather giue thanks vnto God ▪ and be glad that Bel is deliuered i●to Daniels power , that the falshood of Bels ▪ Priest is come to light , and that 〈◊〉 Dragon is deuoured , whome the peop●e was 〈◊〉 to worship , let no man th●●refore resiste this power of God , that 〈◊〉 such acts by the ministration of Pr●nces , but let euery man be content to be reformed of his errour , to doe well and fear●● , for he beareth not the sword for nought , for he is the Minister of God , to take vengeance on him that doth euill , and be yee subiect , not because of wrath onely , but also for conscience sake , and as the wise man saith . The wrath of a King is the messenger of death , be thou therefore thankfull vnto God , and obedient to thy Prince . CHAP. 6. Concerning the darkenes of this yeare . WHen I consider the corrupt nature of Mercurius & how he hath bin & is , and euer shal be , contrary vnot Mars , & the Sune , I find by all experience that he shall be cast a great &c. darke , for though that the light shine in darknes , and be come in the world , yet shall they whose works are euill , and after the conditions of Mercurius , 〈◊〉 the darkenesse more then the light , and this darkenesse shall be in the● that liue naughtily and follow their owne abhominations , for because they doe euill , therefore shall they hate the light and not come to it , least their deeds should be reproued , and as Paule saith , if the Gospell shall 〈◊〉 yet hid , it is hid to them that are lost ▪ 〈◊〉 whome the God of this world hath ●linded the minde , that is , of the infidels , that the light of the glorious Gospell of Christ , which is the Image of God , should not shine vnto them . But where the Children of God are , there shall be light and the works of light , séeing therefore that the light is with thée , yet a little while walke , whilste thou hast it , that the darkenesse fall not vppon thée , for he that walketh in darknesse knoweth not whether he goeth . But beléeue thou stedfastly in the light , whilst thou hast it , that thou mayest be the Child of light , and escape the horrible darkenesse of the wicked . CHAP. 7. An admonition to euery Christian , what they ought dayly to doe , and what to leaue vndone . FOrasmuch as Almighty God hath charged by Moses , that we alwayes should haue his Commaundements in our sight in our minde , in our hart , and that we should rehearse them continually vnto our Children , and should talke of them when as we tarry in the house , and as we walke by the way , and when we lye downe , and when we rise vp , and we should binde them for a signe vpon our hands , and they should be as frontlets betwixt our eyes , and we should write them vpon the posts of our houses , and vpon your gates , to the intent that we should not forget his word , his will and commaundements , and least we should follow our owne imaginations , therefore good Christians , I thought it fruitfull to put thée in remembrance of thy duety , and this could I doe no better , then by these Godly Textes of holy Scripture , which I haue brought héere together , specially to the honour , la●d & praise of God , exhorting yée that yet are negligent and forgetfull in kéeping of his lawes , to take better hold , and goe forward in his waies , and turne not aside , neither to the right hand , nor to the left , but beware of such as teach thée ought , sauing the Doctrine of God , and that thou mayest be sure what thou doest , I pray Iesus Christ our onely mediatour , obtayne for thée his holy spirit , and giue thée a good wholesome new yeare , with the true knowledge of his Godly will and encrease of his faith . To day if yee will heare his voice , harden not your harts , euery day it is good to beléeue , to learne and to doe that God hath commaunded , and so likewise it is good to leaue vndone that God hath forbidden . This day it is good to learne Gods word , for it is y● vncorruptible séed , whereof we are borne anew , by y● word of God , it is the foode of the soule , whereby man liueth : the word of God is quick and mighty in operation , and sharper then any two edged sword , and entreth elen vnto the diuiding asunder of the soule and the spirit , and of the ioynts , and of the marrow , and is discerner of the thoughts , and intents of the heart , it is good indéed to learne Gods word , for all good things come to vs with it , and innumerable riches there thorow , therefore are they blessed that heare the word of the Lord , and keepe it , it is good to beléeue the word of God , for he that beleeueth , and is Baptized shal be saued , yea God giueth them power to be his children , that beléeue in his name , wherefore he that cometh vnto God must beléeue , for without saith saith the Apostle , it is not possible to please God , and what soeuer thing is done without faith is sinne , it is good to kéepe the word and commaundements of God , for he that loueth me , saith Christ , will keepe my commaundements , and my father will loue him , and we will come vnto him , and make our dwelling with him , he that hath my Commaundements and keepeth them , is he that loueth me , and he that loueth me , shall be loued of my father , therefor it is good for euery one of vs to kéepe Gods Commaundements , that is , to haue no Gods but one , to sanctifie and hallow the name of God , to call onely vpon him in all néede and necessitie , not to take his name so lightly in vaine as we doe , for no cause , and vpon a very small and fond occasion , the which if we do , the threatnings pronounced , that is , he shal not be holden guiltles , that taketh his name in vaine , that is he shall not be vnpunished . To sanctifie the Saboth day , namely to rest from our works , as God did from his , to the intent that he may worke in vs , and we to fulfill his will by hearing his word and stedfast faith , and prayer , to honour father and mother , that is , to be obedient vnto them , to helpe them in their nede , to cherish them , to comfort them in aduersitie , for it is acceptable and well pleasing vnto the Lord. To do no murther , that is to hate no man , to beare no malice in our minds , to giue no euill words , but euen to loue our enemies , and to doe good for euill , not to commit adultery , to breake no lawfull wedlock , to commit no whoredome , nor vncleannesse , but either to liue chaste , or else to marry , to steale nothing , that is to vse no false Merchandize , neither in bargaining , weight , nor measure , but truely to labour in some good calling , for the sustaining of the poore , to beare no false witnesse , that is , to hurt no mans name nor fame to lye of no man , but either to say the truth , or else to kéepe silence . To couet no mans house , wife , seruant , goods , nor any thting that is his , not once to lust after our neighbours euill , but hartily to loue him euen as our selues , and to do vnto him after the manner , as we would be did vnto vs , these Commaundements it is good for vs to kéep , not onely this day , but as long as we liue , to the honouring of the blessed name of God , to the increase of his Kingdome , and to the fulfilling of his Godly will all the dayes of thy life , it is in good faith and stedfast beliefe to loue thy neighbour as thy selfe , loue is the fulfilling of the law , & loue hideth the multitude of sinnes , loue hath many noble conditions , loue is patient and courteous , loue enuieth not , loue doth not frowardly , loue is not puffed vp , it disdaineth not , seeketh not her owne , is not prouoked to anger , thinketh not euill , reioyceth not of iniquitie , but reioyceth in the truth , it suffereth all things , beleeueth all things , it hopeth all things , it endureth all things , whosoeuer now hath the spirit of God , and hath truly receiued the light of his word , will vse these works , these fruits of the spirit , and this Armour of light , this is the new Commaundement that our Master hath giuen vs , for by this shall euery man know , that we are his Disciples , if we loue one another , not in word and tongue onely , but indéed and verily , not to suffer them to want , and we haue not to let them perish , and we may helpe them , but louingly & with a good hart , to distribute to the necessity of the S●int● , to feed the hungry , to minister drinke to the thirstie , to lodge the harbourlesse , to visit the sicke , and shortly , to doe to euery man euen as we would they did vnto vs. It is good for euery one of vs to tell another his fault , and that louingly after a brotherly correction , without any desire of vengeance ; for it is written , Thou shalt not hate thy brother in thy heart , but thou shalt plainely rebuke thy neighbour , and suffer him not to sinne ; Thou shalt not auenge , nor be mindfull of wrong against the children of thy people , but shalt loue thy neighbour as thy selfe , and as the wise man saith ; tell thy neighbour or friend his fault , least he be ignorant , and say , I haue not done it , or if he haue done it , that he do it no more . Reproue thy neighbour that he may kéepe his toong ; and if he haue spoken any thing amisse , that he say it no more : for the doctrine of Christ and the Apostles is , That if any man be fallen by occasion into any fault , they which are spirituall , should restore such an one with the spirit of meekenesse , considering themselues what is their own nature , least they also be tempted . If thy brother trespasse against thee , saith Christ , goe and tell him his fault betweene him and thee alone : if he heare thee thou hast woon thy brother , but if he heare thee not , take yet with thee one or two , that by the mouth of two or three witnesses euery word may be confirmed , and if he will not vouchsafe to heare , then tell it vnto the Church , and if he refuse to heare the Church also , then let him be vnto thee as an heathen man and a publican . Now if any that is of the number of the brethren in Christ , and would be taken for a Christian man indéed , be a whoremonger or couetous , or a worshipper of images , or a rayler , or a drunkard , or an extortioner , the Doctrine of Paule is plaine , that we should not eate nor kéepe company with such , this day it is good to be ware of false prophets , of mens owne imaginations and dreames , least we receiue the poyson of Antichrists lawes , in stéed of the blessed word of God , least we shoote at the wrong marke , and be deceiued by such as walke in humblenesse of minde & worshiping of Angels , & beware of false prophets , which come to you in sheepes cloathing , but inwardly are rauening wolues , and whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God , he that continueth in the doctrine of Christ , he hath both the Father and the Sonne : If there come any vnto you , and bring not this Doctrine , receiue him not to house , neither bid him God● spéed , for he that biddeth him God spéed is partaker of his euill déeds , for by false prophets the Lord our God doth proue vs , to know whether we loue the Lord our God with all our heart , and with all our soule , or not . wherefore it shal be good for vs , not onely this day , but as long as we liue , to walke after the Lord our God , and to feare him , and to kéepe his Commandements , his statutes , his lawes , and his constitutions , to harken vnto his voice ; to serue him , and to ●leaue vnto him . It is good for euery subiect to be obedient , and to submit himselfe vnto all manner of ordinance of man ▪ for the Lords sake ; for there is no power but of God , and the powers that be , are ordained of God ; whosoeuer therefore resisteth the power , resisteth the ordinance of God , & they that resist , shall receiue to themselues iudgement , for Princes are not to be feared for good works , but for euill , wilt thou then be without feare of the power , doe well , so shalt thou haue praise of the same , for he is the Minister of God for thy wealth ; but if thou doe euill , feare , for he beareth not the sword for nought , for he is the minister of God , to take vengeance on him that doth euill , wherefore we must be subiect , not because of wrath onely , but also for conscience sake . And let vs remember the saying of Salomon , that the Kings displeasure is a messenger of death . At is good for Kings , Princes & temporall Iudges , to execute their office as out of the power that God ministreth vnto them , for in very déede the power is giuen them of the Lord , and the strength from the highest , therefore séeing they a●e the Officers of his Kingdome , as saith the wise man , they ought not to be negligent , but to execute true iudgement , to kéepe the law of righteousnesse , to walke after his will , to loue the light of wisedome , to expell Southsayers , Charmers , expounders of dreames , Idols , Masses , and all abominations out of their land , to set vp the words of the law of God , to put downe the houses of Idolatry , and to sée that the law & word of God be taught among the people , to spare neither cost nor labour for the maintenance and defence of the same , to séeke the peace , wealth & prosperity of their Commons , to iudge euery man righteously without any wresting of the law , to know no mans person in iudgement , to take no gifts , but euer to haue the lawes of God , and to doe thereafter by them , and to reade therein all the dayes of their liues , that they may learne to feare the Lord their God , and to keepe all the words of his law , and to doe thereafter , that his hart be not lifted vp aboue his brethrē , that he may prolong his daies in his kingdome . It is good for seruants to be obedient vnto them that are their Maisters , according to the flesh , with feare and trembling , with singlenes of their harts , as vnto Christ , not with seruice to the eye , as men pleasers , but as the seruants of Christ , doing the will of God from the hart . &c. as also Peter : Seruants be subiect to your Maisters with all feare , not only to the good & courteous , but also to the froward . And therfore was Saint Paul so earnest to sée this ordinance of God kept , namely , that as many seruants as are vnder the yoake , should count their Maisters worthy of all honour , that the name of God and of his doctrine be not euill spoken of . It is good for such men as haue s●●●ants , to put away threatnings doing vnto their seruants that which is iust and equall , and know that they also themselues haue a Maister in heauen , and vse the counsell of the wiseman , whereas thy seruant worketh truely , intreat him not euill , nor the hireling that bestoweth himselfe for thée , let thy soule loue a discréete ser●ant as thi●e owne soule , defraud him not of his libertie , neither leaue him a poore man , & if he be not obedient , bind his féete , but be not excessiue toward any , and without discretion doe nothing , therefore should euill seruants be corrected , séeing they will not be the better for words , for though they vnderstand them , yet will they not regard thē : tame thy euill seruant with hands and correction , If you set him to labour , you shall find rest , but if you let him goe idle , he shall séeke libertie , for as Salomon saith , he that delicatly bringeth vp his seruant from his youth , at length he wil be euen as his Sonne . It is good for women to be obedient , and to submit themselues vnto their husbands , as vnto the Lord , for the husband is the wiues head , euen as Christ also is the head of the Church , and the same is the Sauiour of his body , therefore as the Church is in subiection to Christ , euen so let the wiues be vnto their husbands in euery thing , as it is comely in the Lord , that euen they which obey not the word , may without the word , be woon by the conuersation of their wiues , while they behold their pure con●ersation which is with feare , and let not their appareling be vntoward , as with brodered haire , & Gold , put about thē , or in putting on of apparrell , but let the hid man of the hart be vncorrupt , with a méeke and quiet spirit , which is before God a thing much set by , for euen after this manner did the holy women , which trusted in God , tyre themselues , & were subiect to their husbands , as Sarah obeyed Abraham and called him Lord : it is good for men to loue their wiues , euen as Christ loued the Church , and gaue himselfe for it , that he might sanctifie it and cleanse it by washing of water , thorough the word , that he might make it vnto himselfe a glorious Church , not hauing spot or wrinckle , or any such thing , but that it should be holy and without blame , so ought men to loue their wiues as their owne bodies , he that loueth his wife , loueth himselfe , for no man yet euer hated his owne ●●lesh , but nourisheth & cherisheth it euen as y● Lord doth the Church , therefore ought euery man to doe , so that he loue his wife euen as himselfe , and not to be bitter vnto them , but to dwell with them as men of knowledge , giuing honour vnto them as vnto the weaker vessell , euen as they that are heires together of the grace of life , that your prayers be not interrupted . It is good for childrē to obey their parents in the Lord , for that is right and well pleasing vnto the Lord , yea the Lord will haue the father honoured of the Children , and hath confirmed the authority of the mother ouer the children . He that honoreth his mother is like one that gathereth treasure , whoso honoureth his Father shall haue ioy of his owne children , and when he maketh his prayer , he shal be heard , he that honoureth his father shall haue long life , and he that is obedient to the Lord shall comfort his mother : he that feareth the Lord honoureth his parents , and doth seruice vnto his parents as vnto the Lord , honour thy father and mother in deed and word , and in all patience , that thou mayest haue Gods blessing , for the blessing of the father establisheth the house of the Children , and the mothers curse rooteth out the foundations : reioyce not at the dishonour of thy father , for it is not honour vnto thee , but shame , seeing that mans glory cometh by his Fathers honour , and the reproach of the mother is dishonour to the children , helpe thy father in his age , and grieue him not as long as he liueth , and if his vnderstanding faile , haue patience with him , and despise him not , when thou art in thy full strength , for the good entreaty of thy father shall not be forgotten , he that forsaketh his father shall come to shame , and he that angreth his mother is cursed of God. My Sonne performe thy duty with louing meeknes , and so shalt thou be beloued of them that are approued : It is good for fathers not to prouoke their children to wrath , but to bring them vp in instruction and information of the Lord : for as the wiseman saith , whoso loueth his child , holdeth him still in nourture , and vnder correction , that he may haue ioy of him afterward : withhold not correction , from the child , if you smite him with the rod , he shall not die : thou shalt smite him with the r●d & shalt deliuer his soule from hell . It is good for euery one that is a Bishop or other spirituall Shepheard to be vnreproueable , the husband of one wife , watching , sober , modest , harborous , apt to teach , not giuen to wine , no striker , not giuen to filthy lucre , but gentle , no fighter , not couetous , one that loueth goodnes , wise , holy , temperate , holding the faithfull word according to the doctrine , that he may be able also to exhort with wholesome doctrine , and reproue them that say against it , & aboue all things , it is good for a Bishop or spirituall Shepheard , to leade an holy and Godly life , going before others , as the Ensigne-bearer , and to be vnto others the good salt of the earth , the light , the Starre that shall bring many to righteousnesse & shine euelastingly . And now to conclude , whosoeuer thou art , or of what estate soeuer thou be , take héede that there be not in thée an euill hart and vnfaithfull , to depart away from the liuing God , but exhorting one another dayly whilest it is called to day , least any of you be hardned through the deceiptfulnes of sinne , and redéeme the time , as saith the Apostle for the dayes are euill , and learne yee to be sober , to watch , to fast , and to pray , and to be ready with the wise Uirgins to enter in with the Bridegroome into our Maisters ioy , which shall neuer be taken from vs , and shall endure for euer and euer . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A07624-e130 1. Pet. 5. 8 , Bernard . Mundus , Diabolus , Caro &c. Psal. 90. et vers ▪ 12 ▪ Iohn 1● . vers . 35 36. 〈◊〉 . 3. ver . 7. 8. Mat. 16. 3. Luk. 12. 56. Ier. 8. 7. Rom. 10. 21. Cant. 5. 2. 3 Notes for div A07624-e550 Psal. 2. Iohn . 14. Ver. 10. Heb. 1. Ver. 3. Col. 1. Ver. 15. Heb. 2. 6. Phi. 2. 6. 7. Reu. 1. 8. Math. 10. 〈◊〉 ▪ Math. 24. ● Persecution followeth the Gospell . 1. Iohn . 2. 17. 1. Cor. 7 3● 1. Cor. 1. 18 Rom. 16. Math. 7. 13. Iohn . 14. 6. Iohn . 10. 9. Psal. 1●● Psal. 37. 19 Mat. 10. ● 10. Mar. 6. 8. Lu. 10. 7. 2. Thes. 3● 10. Genes . 3. 19 Mat. 6. 〈◊〉 ▪ psal . 147. 9. Psal. 145. 15 Ephe. 4. 28. ●or . 1. 29. Deut. 8. 3. Mat. 4. 4. Iohn 6. 27 1. Pet. 5. 7 Psal. 55. 〈◊〉 Psal. 37. 5. 2. Reg. 17. 4. 6. Da● . 14. 37. Amos. 8. 12. Thes. 2. 10. Luk. 17. 22. Luk. 19. 24. Pro. 23. 2. Pro. 23. 29. ad finem . Luke . 21. 34. Luk. 12. 19. Eccles. 37. 39. 30 Eccles. 30. 20. Rom. 3. 9. Gal. 3. 22. 1. Iohn . 1. 8 Iohn . 9. 39. 1. Iohn . 1. 9 1. Tim. 1. 15 1. Iohn . 2. 1● . 1. Cor. 11. 28. 2. Cor. 13. 5. Eccles. 18. 28. Ier. 6. 14. Rom. 16. 18. Ie● . 23. 16. Psal. 147. 3. Iohn . 6. 37. Mat. 11. 30. Mat. 9. 12. Iohn 4. 14. Mat. 5. 6. Isay 55. 1. Ezech. 34. 15 Psal. 130. ● . Acts. 4. 12. Psal. 146. 3. Eccles. 38. 1. 2. 2. Cor. 6. 41 Pro. 15. 12 Reu● . 17. 16. 7 Ierm . 44. 16 17. 18. 2. Tim. 〈…〉 25. ●6 . Psal. 34. 19 1. Pet. 2. 23 Mat. 10. 24 25. Iohn . 16. 33. Prou. 25. 5 Pro. 29 12. Rom. 13. 1. Wis. 6. 3. Wis. 8. 14. 2. King. 18 12. 2. Reg. 23. 24. Dan. 14. Rom. 13. 4 Pro. 16. 14 1. Iohn 5. Iohn 3. 20. ● . Cor. 4. 3 ▪ 4. Exo. 10. Deut. 6. 8. Num ▪ 18. Heb. 3. 7. Psal. 95. 78. 1. Pet. 1. 2. 3 Mat. 4. 4. Heb. 4. 12. Wis. 7. 11. Luk. 11. 〈◊〉 Heb. 11. 6. Iohn 14. 15. ●t . 21. Exod. 20. Mat. 5. 44. 1. Cor. 7. 1. Ephe. 4. 28 Ephe. 4. 25 Rom. 7. 7. Rom. 13. 10 ●am . 2. 8. 1. Pet. 4. 8. Prou 10. 1● 1. Cor. 13. 〈◊〉 Iohn 13. 34 35. 1. Iohn . 3. 12. Rom. 12. 13 Esai . 58. 7. Ezech. 18. 7 Leuit. 19. 17 Eccles. 19. 18. Gal 6. 1 Mat. 18. 15 Col. 2. 18. Mat. 7. ●5 . 2. Iohn 9. Deut. 13 3 1. Pet. 2. 13 Rom 13. 1. Prou. 16. 14 Wis. 6. 3. Deut. 1 15 Ephes. 6. 5. Col. 3. 22. Tit. 2. 9. Pet. 2. 18. Tim. 6. ● . Ephes. 6. 8. Eccles. 7. Pro. 29. 21. Ephes. 5. 22 Col. 13. 18. 1. Pet. 3. 1. Gen. 18. 12 Ephe. 5. ●5 Col. 3. 19. Ephes. 6. 1. Col. 3. 20. Eccles. 3. 4. Ephes. 6. 4. Col. 321. Pro. 13. 24. Pro. 23. 23. 1. Tim. 3. 2. Tit. 1. 6. Dan. 12. 3. Heb. 3. 12. 
A03030	----	Meditations miscellaneous, holy and humane Henshaw, Joseph, 1603-1679. 1637 Approx. 74 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A03030 STC 13171 ESTC S122577 33143227 ocm 33143227 28309 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A03030) Transcribed from: (Early English Books Online ; image set 28309) Images scanned from microfilm: (Early English books, 1475-1640 ; 1880:3) Meditations miscellaneous, holy and humane Henshaw, Joseph, 1603-1679. [10], 136 [i.e. 138] p. Printed by R.B. and are to be sold by Thomas Andrewes in Smith-field, London : 1637. Attributed to Henshaw by STC (2nd ed.). Errata: p. [10] Error in paging: p. 71, 72 repeated in number only. Signatures: A⁶, B-F¹², G⁹. Reproduction of original in: British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Devotional literature -- Early works to 1800. 2003-08 TCP Assigned for keying and markup 2003-09 SPi Global Keyed and coded from ProQuest page images 2003-10 Judith Siefring Sampled and proofread 2003-10 Judith Siefring Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Meditations miscellaneous , HOLY and Humane . Horat. De Ar. Po. Quicquid praecipies esto brevis — Lectorem delectando pariterque monendo . LONDON , Printed by R. B. and are to be sold by Thomas Andrewes in Smith-field . 1637. TO THE RIGHT HONOVRABLE , THOMAS Lord Coventry , Baron of Alesborough , Lord Keeper of the Great Seale of England , and one of his Majesties most honourable Privie Councell . Right Honourable , NOt in expectation of future benefits , or any thing to be receiv'd , but in a thankfull acknowledgment of former favours already conferred , do I present these short meditations to your Lordship , and if we shal esteeme of Bookes ( which Erasmus doth ) in quibus argumenti utilitas commendat eloquentiam ) rather by the matter w ch it doth deliver , than the strength or meannesse of the stile in which it is deliver'd , there will not want that to commend this ; it is but short , and such as will be rather a diversion than an imployment , in which you wil happily finde somewhat that will please , and somewhat that will profit , so that the time will neither seeme tedious , nor the paines altogether lost ; I desire your Lordship to weigh them , not by their owne worth , but by the devotion of the Author , whom with many favours you have bound to be ever at Your Lordships Service to command , To the Reader , IT is not out of desire of being knowne , nor out of a desire to bee thought to know , that I doe commend this small tract to the world ; but to take up the roome of worse thoughts in thy head , and of worse bookes in thy hands ; it is the worke of younger yeeres , and the fruit of idle times , not of a serious study , and no otherwise doe I publish it to view ; though I am perswaded it would conduce much to the peace of the Church , if bookes of this nature were more in use ; it were to be wish'd that inferiours would imploy their time rather in a holy meditation of those truths which are already receiv'd in the Church , than in making themselves , or shewing themselves able to defend them ; not that I would commend an ignorant devotion to any , or desire men to know lesse good , but more to practise that good which they know ; not turne Religion into disputation , but turne their disputation into action , and obedience ; they shall finde in the last day that it is holinesse , not knowledge ( I doe not say holinesse without knowledge ) that must bring them to Heaven ; Supremo illi judici non scripta approbanda , sed facta ; not the disputer , but the doer of Gods will shall be justified , men while they spend their time in disputing what they should doe , they too often neglect to doe even those things which are without dispute ; in this book if there be little paines , yet there is no hurt , nay , it is thy owne fault if there rise not some good to thee from it , which if thou second with practise will bring thee to an eternall good which I wish thee . Errata . Pag. 21. l. 25. for mayest r. makest , p. 57. l. 5 for workes r. words . Imprimatur . Thomas Weekes , R. P. Episc. Lond. Cap. Domest . Meditations . MAke the word of GOD the Rule , and God Himselfe the Paterne of all thy actions ; contemplate God and thy selfe ; what He is , what Hee requires thee to be , like him in a degree , though not a perfection ; in a perfection of sincerity , though not of degrees . Doe nothing against thy word , and let thy word be regulated by God's word ; doe not ill for company , nor good only for company . Let thy talke not bee much , and that profitable : bee sparing of oaths and promises , and performe both : shun jests in holy things , and abhorre lyes though in jest : speake to the capacities , but not to the humours of men ; so frame thy talke , as one that is going shortly to give an account of his words : detract from no man but thy selfe , speak well of all men till thou knowest otherwise , and where thou canst not speake well , be silent : meditate often upon the shortnesse of thy life , and be carefull so to employ it , as that thou doest not make thy account long ; measure the length of it as the Scripture doth , by a buble and a shadow , and a flower light & vanishing ; but yet to comfort thy self in this present state with the remembrance of the future ; that if this life w ch thou hast be short , yet that which thou hopest for is eternall . My life is like a bubble , but — a blast . At first God breath'd into — me , and I live ; And like a bubble I doe daily — waste , And am like water powr'd into — a sive : Lord , since I am thy bubble , — when I dye , Like to a bubble let me ascend — on high . Or if you will , my life is like — a flower , And like a flower for a while — I stand ; I am , and am not in another — houre , For I am gathered by the owners — hand ; Since I am so , why am I so — corrupt , That doe not know how — soon I shall be pluckt ? But of all flowers , most of all — me thinks , Resembled in the Marie gold — am I ; And l●ke the Marie-gold — that wakes and winkes Still as it sees the Sun , am — borne and dye ; But here 's my comfort , — with that flower , when The Sun appeareth , I shall — blow agen . Affect not to set out thy selfe to the World , nor to thy selfe ; speak not thine owne praise , nor greedily heare it from others , nor too easily believe it ; spend thy time rather in pressing forward to what thou should'st be , than in idely contemplating or contenting thy selfe with what thou art ; think meanly of thy selfe , and that thought will both make thee modest ( for he that suspects himselfe is not bold ) and eager in the pursuit of that goodnesse or knowledge wherein thou supposest thy selfe defective ; be ready rather to give , than to take an applause ; and if thou art apt to thinke thou deservest well , check it , with thinking how many deserve better . Let thy thoughts bee such to thy selfe , that if it should be suddenly ask'd , what thou think'st on , thou mightest not blush to tell ; stifle sin in the first warmth and quickning , before it shape too far : a twig may bee pluckt up with one hand , which the whole body cannot wag , when it is a tree ; even evill thoughts are evill , and though yet they bee not , yet cherished , will spread into evill actions . Be not easily provoked , and easily be friends ; give no occasion of exceptions thy selfe , and doe not easily take exceptions at others ; and bee ready to make satisfaction to those that have just exceptions against thee ; it is a greater vertue to forgive one injury , than to doe many curtesies ; because it is harder : and it is harder , because more against nature ; for many a man will doe for another , that wil not suffer for him ; therefore it is a greater perfection to bee contented to suffer , than to be willing to doe , unlesse it bee to doe for those of whom we have suffered , for our enemies , which is the highest . Affect the company of those who are abler than thy selfe , and desire rather to partake of others sufficiency , than to publish thine own ; in meaner company thou mayest be admired more , but in this thou shalt profit more : it is better to learne wisdome from those that are wise , than to be thought wise by those that are ignorant : be studious rather of being able , than of being so accounted ; not to pick up thy knowledge , especially thy opinions , from other mens discourse ; but with paines and industry rather to search out the knowledge of truth thy selfe , than lazily to take it up from others . In Religion examine , but not broach opinions ; ever incline to Antiquity , and suspect novelty ; in middle things ever submit to the Authority thou livest under , and let the Churches opinion be thine . Measure not equity and right by friends and profit , nor doe wrong , either to get , or to do a curtesie ; not upbraid others with the kindnesses thou doest for them , nor forget the kindnesses which others do for thee : be sparing of receiving a curtesie where it is an ingagement , and of doing one where it is dis-honorable . Be not wilfull nor wavering , not change but upon good reason , not obstinate against reason ; not believe every report , not to report every thing thou believest ; not grant every thing which thou canst not answer , but suspect rather thine owne insufficiency that cannot defend it , than cry down the matter as not to be defended . Be sparing of thy commendations , especially of thy selfe ; commend no man undeservedly , that is flattery ; nor thy selfe , though never so deserving , it is vaine-glory . Doe not admire or applaud what thou understandest not ; do not seem to understand where thou doest not ; it is better to acknowledge thy ignorance , and learne ; than falsely to professe learning , and be still ignorant . Desire rather to do wel , than to heare well ; if thou canst , preserve to thy selfe a good report , but be ambitious onely of a good conscience ; doe not measure thy selfe by other mens reports , nor measure other men by thy selfe ; ask thine owne heart , and not their tongues , what thou art . Labour to reforme thy selfe first , let other mens sins rather be the subject of thy griefe , than of thy discourse ; so speake of other mens sins , as that thou detract not from the person ; and so excuse or mitigate the slip of any person , as that thou seeme not to countenance the sin . Doe not thinke thou art good enough , so long as thou art not knowne to be otherwise , and never thinke thy life so good , as not to need mending . Say nothing but what thou meanest , and promise nothing but what thou art able ; not to intend what thou speakest , is to give thy heart the lye with thy tongue ; not to performe what thou promisest , is to give thy tongue the lye with thy actions . Doe not greedily finde fault in any , nor reproachfully publish it ; but rather by a hidden and oblique way to insinuate his errour to him , than detractingly to blaze it ; seek not the advancement of thine owne wit by another mans folly ; not alwayes comply with the fortune , and censure him that is downe , not ever judge of things by the event , nor condemne that as unadvísedly undertaken which succeeds ill . Put not off devotion and the duties of Religion with want of leisure ; nor the needy , and duties of charity with want of ability ; in both , though never so straightned , thou mayest doe somewhat , though the lesse ; a sigh or a groane in the one , and a cup of cold water in the other thou canst not be without . When thou promisest , think thou mayest be taken at thy word ; be nothing in a complement , which thou darest not stand to in earnest : as there is lesse sin , so there is lesse wrong in denying than in not performing ; to deny is at most but a discurtesie ; not to performe is an injury ; for if thou denyest , hee may seeke to others ; if thou deceivest he fails of all ; it is lawfull for thee not to promise , it is not lawfull for thee to breake promise . Observe what is good in any man , & learn it ; what is evill , and eschew it ; if any thing good in thy self , to be thankfull for it ; or evill , if evil of punishment , to beare it ; if evill of sin , to repent of it ; nor deride any mans imperfections , but thanke God that they are not thine ; not to scorne any friend for an errour ; but be sorry that he is wrong , and be so much his friend as to endeavour to set him right . For a servant ever to speake well of his Master ; if ill , to speake the best ; if ill to him , to impute it to his ill deserving , is a duty , yet a commendations ; to thinke obedience a vertue , not servitude , and that it is not the least mastery , so far to command ones selfe , as to be contented to submit to the commands of others . Doe curtesies for others as gifts , not looking for requitall ; receive curtesies of others as loanes , and meaning to repay ; what favours thou doest for others , to forget them ; if thou receivest any , ever to remember them ; not to requite the injuries of an enemy with the like , nor the good turnes of a friend only with the like . Speake not censoriously of thy betters , not scornefully of thy inferiours , not vain-gloriously of thy self , not to boast of thy selfe that w ch thou never didst , nor to assume to thy selfe the praise of that learning and wit , which is not thine owne ; not slightly and undervaluingly to speake of other mens vertues , and not at all of their vices ; not to think superciliousnesse majesty , or a grave reservednesse wisdome , as if thou would'st bee therefore thought wise , because thou sayest little ; not be a ridle which is rather to puzzle curiosity , than to benefit society , which man was made for ; and therefore be such rather as men may make use of thee , than be troubled to know thee . Be covetous of nothing but of doing good , and be prodigall of nothing but good counsell ; be slow in believing ill of any , but slower in speaking it . In place of judicature , looke not whose cause comes before thee , but what ; and judge even thy brother , not as a brother , but a Iudge ; not measure the sentence by the relatition ; not sell judgement , nor do a profitable wrong ; it will never repent thee that thou art the poorer for doing right . Be milde to all , but know when to be severe ; there is an unseasonable meekness : I know not which is worse , to be angry unjustly , or not to be justly angry ; if by the first thou mayest wrong an innocent person , by the other thou mayest a guilty ; sometime to be silent at , is to encourage a fault ; it may be a due chiding would reforme that offence which takes heart with sufferance . Affirme not any thing out of humour , or because thou hast affirm'd it ; it is a greater disparagement to stand in a lye , than to recant an error ; to erre is but a weaknesse , and the case of all ; to acknowledge an error is a vertue , and the praise but of a few ; but to maintaine an error is a sin , and it is a greater offence to justifie a sin , than to fall into it . Love , but not bee fond of the body ; to love it is a duty , to be fond of it is a sin ; let the fare bee such as may neither impaire the health of it , nor the devotion ; the apparell neat , not chargeable , not mimically in , nor ridiculously out of fashion ; such as may agree with thy estate , thy yeares , thy profession ; not at all to invent , and slowly to take up a fashion , and that rather because thou would'st not be singular , than because thou likest it , and as may shew thee willing to be constant , but not obstinate . Let thy recreations bee short and diverting , such as may rather fit thee for businesse , than rob thee of time ; long and tedious sports do rather take away the stomacke to serious things than whet it ; he that makes recreation a businesse , will think businesse a toyle . Submit to every fortune , and like it , not place felicity in wealth & greatnesse ; to be without , and yet not to want these ; or to want , and yet not desire them ; to be able to manage a great estate , and to beare a mean ; to like Gods will even when it crosseth thine ; cheerefully to passe over crosses , yet to take notice of them ; to be patient , but not without sense ; to bee sorrowfull , but not without hope ; not to grow great by corruption , not to grow proud with greatnesse ; not to grow strange to others in a high estate , or think God so to thee , or you so to him in a meane ; not to ebbe and flow with thy condition , and be either supercilious or dejected ; to take the changes of this world without any great change in thy selfe ; he that is contented ever with what hee is , makes himselfe happy without a fortune . Thinke of death as a thing certaine , ( it may be ) at hand ; that Physitians dye ; that Kings in this are Subjects ; some like crude fruit are pluckt off by casualty , others like over-ripe , drop off with age ; old & young , there are graves of all sizes ; to endeavour therfore rather to procure eternall life , than to prolong this ; and use meanes rather to sweeten death , than to defer it . Learne not to thinke of the things of this world as of things of continuance ; and to use the things of this world , not as an owner , but a Steward ; so thou wilt bee neither loth to leave them , nor afraid to account for them . Doe curtesies to thy friend , not w th hope to receive greater ; and receive curtesies of thy friend , as if thou hadst done none ; think of requiting the good w ch thou receivest , though thou deservest it ; expect no requitall of that good which thou doest , though undeserved , lest failing of what thou expectest , thou repent of what thou hast done , and losest the praise of thy goodnesse , by looking after the reward of it . Commend no man to his face , and censure no man behinde his back ; if thou knowest any good thing of him , tell it others ; if any ill , or vice , tell it himselfe ; so by telling others of his good parts , thou wilt procure for him a good opinion ; and by telling him and admonishing him of his faults , thou wilt make him deserve that good opinion . Abstaine not only from ill , but from the appearance of it , lest thou heare ill undeservedly , or doe ill unawares . Let thy discourse be neither light nor unseasonable ; such as may call either thy goodnesse in question , or thy judgement : if thou canst not speak wel , say nothing : so if others be not bettered by thy silence , yet they shall not be made worse by thy discourse . Thinke meanly of thine owne sufficiency , though others thinke not so ; look much upon thy defects , and little upon thy good parts ; and think that thou art short , not only of what thou oughtst , but of others ; that that which thou know'st , is nothing to that of which thou art ignorant ; and therefore to labour rather truly to know thy selfe , than to make those small parts superficially knowne to others . Scorn not to be better'd by the good example of others , and be carefull not to make others worse with thine ; do nothing in which thou would'st not be imitated ; and imitate nothing which thou know'st is not fit to be done ; it is a fault to do what thou should'st not , it is none , to learne what thou should'st doe of any . Thinke in the morning what thou hast to do this day , and at night what thou hast done ; and doe nothing upon which thou mayest not boldly aske Gods blessing ; nor ( as neer as thou canst ) nothing for which thou shalt need to ask his pardon ; let thy first care be , not to do ill ; thy next care to repent of it ; account often with thy selfe , thy last account will be the lesse , be not afraid to looke upon thy score , but be afraid to increase it ; to despaire because thou art sinfull , is to be worse , because thou hast beene so bad . Bee thy life like his that must Account , and hath it but in trust ; Let the actions of thy youth , Answer not the times , but truth ; Let thy words be modest , few , Thy opinions firme , not new ; Thy mirth plausible , not vaine , Not abusive , not profane ; Live not onely to the eye , Sin is sin , though none be by ; Witnesses doe onely prove , Not make guilty ; and true love Of virtue , more esteemes in ought So to bee , than to bee thought ; 'T is weaknesse to eschew the scarre , Not the ulcer , & preferre Esteeme to truth ; deeds must be Such as God approves , not we ; Bee in private what you seeme In publick view ; and not deeme All things lawfull , that are hid , Not what 's seen , but what 's forbid , — is unjust ; And onely what wee may we must . Be not wicked with advantage , nor be drawne to doe a gainefull sinne ; not thinke that godly which is gainefull , but thinke that gain enough which is with godlinesse ; he that makes his commodity the measure of his actions , for a morsell of bread that man will transgresse . Ever learne to be ever contented with what thou hast , in as much as there is nothing which by the appointment of God doth not happen unto thee ; and to dislike what God doth , is to do what God dislikes ; and make that a sin , which was before but a punishment , and , as it might have beene used , a blessing ; to finde fault with God , is to make a fault in our selves ; that which God doth may be harsh , it cannot be unjust ; or if that state which thou hast be bad , yet that which thou hopest for , is better . Thinke not well of thy selfe , though others think so ; yet to give no occasion to any to thinke otherwise , and give the glory of both to God , both of thy good parts , and their good opinion . Every morning take leave of the things of this World , as thinking thou mayest part with them before night , and every night to examine the imployment of that day , as thinking thou mayest account for it before morning ; he that is ever providing for his going , wil lesse increase his account by tarrying ; we doe not commend his providence , that hath his furniture to buy when he should take horse . Make not a neighbours fault greater to men than it is , nor thine owne lesse to God ; to excuse thine own sin , is to double it ; detractingly to aggravate anothers fault , is to make it thine owne . Busie not thy selfe in searching into other mens lives ; the errors of thine owne are more than thou canst answer for ; it more concernes thee to mend one fault in thy selfe , than to finde out a thousand in others . Be carefull not to fall into sin , being fallen , not to lie in it ; being surprized , not to stand in it ; confession is some part of satisfaction ; by denying a little sin , thou makest it great , by truly confessing a great sin to GOD , thou makest it none . If thou hast liv'd long , thinke thou hast the longer account , thinke thou hast had the longer time to provide for thy account , and therefore hast the greater sin , if unprovided ; where GOD forbeares a great while , he expects a greater increase ; as where men give long day , they expect larger payment . Performe not the things of Religion , either out of vaine-glory , or custome , since the goodnesse of these is not measur'd by what is done , but by what minde we do it with ; Cursed bee he that doth the worke of the Lord negligently ; there is that curse upon negligent doing , which upon unwilling leaving of it undone , is not ; there is little difference betweene not doing what thou shouldest , and not doing it as thou shouldest ; to doe thy duty for shew only , or in shew only , is to doe thy duty , and be stil undutiful ; if that which thou doest be right , if the mind with which thou doest it be not so , al is wrong , and thou forfeitst the acceptation of what was good , by the ill performance . Two things do not trouble thy selfe to know , other mens faults , nor other mens estates ; the estate of thine owne soule , and the amendment of thine owne faults , let that be thy study ; not thinke any sinne lesse because it is hid ; remember that to him that shall judge thee it is open , and that in the last day God will not measure his judgement by ours , the day of judgement will condemne many a man whom wee have quitted . Do not practise Religion in shew only , yet shew it in thy practise ; think no sinne little ; nor no good which thou doest great , it is from the acceptance of God that it is good at all ; hope for , but not challeng a reward of thy wel doing , yet not for it selfe , but for what Christ hath done ; measure thy selfe not by what others are , but by what thou oughtest to be ; remember thy sinnes with griefe , and thy goodnesse , the one , for that thou hast beene so bad , the other , that thou canst be no better ; and though thou canst not attaine to perfection on earth , yet aime at it . Labour not only to know what thou shouldst bee ( that most men doe ) but to be so ; nor at all to know what other men are ; thou shalt not answer for it ; be carefull , if thou canst , to make others better by thy good counsell , or at least , not to make them worse by thy example . Be ever contented with thy present estate , but , if thou canst , better it ; do not corruptly thrust thy selfe into any place ; and being in , doe nothing that may thrust thee out ; make the execution of thy office , a discharge of thy conscience , not an improvement of thy estate ; and desire any place rather to doe good , than to grow rich ; give no bribes to procure an unjust thing , nor take none to do one ; and if thou art in the place of judicature , remember thy office is to give sentence , but not sell it . Doe not make any sinne lesse by custome ; for as men doe at first lesse like sinne , so with continuance they doe lesse feele it ; as those that are accustomed to carry burdens , are lesse sensible of the weight ; and if thou doest now the same things with more ease , doe not thinke that the sinne is more light , but that thou art more hardned ; and thy case is so much more desperate , by how much want of sense is neerer to death , than paine ; feeling is an argument of life , thou art a dead member if thou hast lost thy feeling ; but here 's the misery , that thou hast lost thy feeling in regard of sin , but not of punishment . Fix thy desires upon such things as may not shame thee in the obtaining ; and compasse thy desires by such meanes as may not shame thee to own ; though that which thou seekest for be good , yet while the way by which thou seekest for it is evill , thou shamest the end by the way ; and shamest thy self in the end . Thinke no sin little , and make it not great by iteration ; what is a Mountaine of earth , but an accumulation of many little dusts ? What is a floud , but a concurrence of many little drops ; a little prick being neglected , may fester to a Gangroin ; by how much that in which thou sinnest is lesse , by so much thy sin is the greater , that wouldst dishonour God for so little a thing . Think of death as a thing thou must meet with ; and of thy life , as a thing thou must part with ; and not to love too well that life , that keepes thee from a better ; nor at al to feare that death that leads thee to a better life ; this life is a journey , and the world an uneasie horse , that with much jolting , and some fals , brings you to your home , and why art thou unwilling to alight ; love rather that passage that leads to eternall happinesse , than that life which keepes thee from it , and not without continuall misery . Study rather to make thy selfe fit for any employment and place , than to thinke thy selfe so ; and be preferred by thy desert , not by purchase ; slip no lawfull meanes to doe thy selfe good , and use no unlawfull ; he which groweth great by buying , doth likely continue that greatnesse by selling . Measure thy wealth by thy minde , not by thy estate ; a contented minde is ever rich ; but measure thy expence by thy estate , not by thy minde ; not what thou would'st doe , but what thou art able to doe ; think not frugality a disparagement , nor out-run thy selfe to keepe pace with others ; this is to procure that which thou fearest ; and lest thou shouldst be thought meane , to become so ; many times a slow pace performes that journey , whil'st galloping tyres by the way . Let thy thoughts bee such to thy selfe , as thou art asham'd to have God know them ; and thy words such to God , as thou art not afraid to have men heare them ; and let thy whole life be such toward God and Man , as that thou neither dishonour God by thy il life , nor draw others to the same dishonour of him by thy ill example . Pleasure not thy selfe by wronging others ; nor with the unjust Steward , make thee friends with other mens monies ; left while thou would'st buy other friends , thou fell GOD ; comē to promotiō , if thou canst by friends , not by money ; if thou deservest it not , thou wrongest others ; if thou dost deserve it , thou wrongest thy selfe . The goodnesse of the minde , is witnessed in the outward actions ; the goodnesse of the outward actions , is determined by the intention and minde ; inward goodnesse without outward showes of it , is like a Tree without fruit , uselesse ; & outward shewes of goodnesse without inward sincerity , is like a Tree without heart , livelesse ; that thou art good inwardly in thy heart , is thine owne comfort ; that thou dost outwardly prosesse this goodnesse in thy life , is others benefit ; thou thy selfe are not the better for that goodnesse which thou dost not make shew of , others are not the better for that goodnesse of w ch thou makest no shew ; so inward sincerity is required in respect of God , outward profession onely in respect of men ; by the first thou art a true Christian ; by the other it doth appeare that thou art so . Neither undertake much , nor talke much , and that to the purpose ; deliver thy minde rather in profitable language , than curious ; by this , happily , thou wilt gaine more applause , but by the other thou wilt doe more good , and it is a greater vertue to do well , than to heare well . Do nothing which thou disallowest ; disallow thy selfe some things w ch thou mayest doe , but nothing which thou oughtst to do ; give no liberty to thy selfe in unlawfull things ; use not the utmost of that liberty which is given thee in other things ; and so use thy liberty in what thou art permitted , as that they may not hinder thee in the things thou art commanded . Promise nothing which may prejudice thee in the performance ; performe what thou hast promised , though to thy prejudice ; thinke thy selfe bound by thy word , though without oath or witnesse ; if thou art not well able to performe , consider thou wert able not to promise ; a good man measurs his promises by his ability , but he measures his performance by his promise . Account it the greatest knowledge truly to know thy selfe ; and the greatest cōquest to subdue thy self ; not give way to thine own lusts ; nor boast of thine owne parts ; to do nothing that is ill , nor vaine gloriously to tell of what thou doest well ; in all things to approve thy selfe a good man and a Christian , but not boast of it . Place not Religion in talke only ; it is an easier matter to give counsell , than to follow it ; sometimes wee have knowne men to fall into those sins from which they have with great paines converted others ; but Christianity ( as we say of Charity ) begins at home ; it was Christs to S. Peter , Art thou converted ? strengthen the brethren , but first be converted himselfe ; hee may happily save others that is not saved himselfe , yet he will sooner save another that goes in the way of salvation himselfe ; good doctrine is weakned much with ill life ; he that will do good upon others , must first be good himselfe . Speake nothing which thou would'st wish to recall ; and do nothing which thou shalt need to repent ; condemne nothing in a humour ; nor maintaine nothing out of fashion ; never defend a false cause , either to revenge a wrong , or to doe a pleasure . Think only the present time thine , for that which is past is none of thine ; and that which is to come , it is a question whether ever it shall be thine ; so the certaine time of thy life is very little , and the account which thou shalt certainly give of this life very great ; and thy account is made greater by tarrying , but thy life lesse ; so that to put off the finishing of this account till a farther time , is to make thy selfe a greater account , and have lesse time to do it in ; nay , thou shalt answer for the neglect of that time wherein it might have beene done , and it may be denyed another time to do it . Measure not goodnesse by good workes onely : a Parrat may be taught to speake well ; good words cost us nothing ; and men are for that Religion that is cheapest ; it is an easie matter to speake like a Christian ; Satan himselfe can talke Scripture ; Charity consists not barely in knowing , or discoursing of what is good , but in practising what we do know ; in Religion not to doe as thou sayest , is to unsay thy Religion in thy deeds . Ever expect death , though not wish for it ; let thy last houre finde thee rather willing to goe , than contented to tarry ; put not off amendment till another day , thou art not sure to see an end of this ; provide that thy death bed may rather finde thee fitted for God , than fit thee ; and so order thy estate , and thy soule in thy health , that when death comes , thou mayest have nothing to do but to dye . In point of reformation , first pluck out thy owne More ; spend not thy time in exhorting others to the keeping of the Commandements , and breake them thy selfe ; measure not thy goodnes by anothers want of it ; nor measure thy want of goodnesse by others store of it ; God doth not so : though thou art not so good as the best , yet while thou endeavour'st to be so , thou art good enough ; God who workes in us both to will and to doe , doth in some case accept the will for the deed . Reckon nothing which thou hast , thine owne ; nor nothing which thou doest , at thine owne disposing ; and use all , not as a Master , but a servant , remembring thou must one day answer for them to their Master . Do not murmure at thy condition , if meane ; nor measure Gods blessings by thy wants , but by thy deserts ; if God be better to others than he is to thee , yet while hee is better to thee than thou deservest , he is good enough . In Christianity , not thinke to attaine the end , without the meanes ; and if the same meanes do not in al produce the same effect , not to impute it to any alteration or deficiency in the meanes , but in the subject ; the meanes is the same , the parties are not ; all men are not alike hardned in sin , therefore all are not alikehard , or easie to be converted ; sins are compar'd to diseases ; all diseases are not mortall , some humours spend themselvs , others are not recovered , but with expence and danger ; and the same sicknesse is not remov'd with the same ease in all bodies , because there is not in all the same temper ; that physick doth but stir the humour in some bodies , which in others would utterly expell it ; it is with the sicknesse of the soule , as of the body , al sins are not equal ; all men are not equally sinfull ; either the sins may be lesse , or of lesse continuance ; for custome , as it begets a greater liking of sin , so it leaves a deeper root ; continuation of things makes them partly naturall , therefore we call custome another nature ; setled impieties , like setled humours , doe not easily stir ; though the meanes are the same , yet while the subject is no● , it is no wonder that the effects are not ; there must be the same disposition of the matter , as well as of the agent ; it is not enough that the word be the same , if the hearers be not ; as the same physick doth not worke or cure alike , nor the same seed thrive alike in all grounds , so neither doth the same word save alike , or prevaile alike with all . Sodome would have repented with those meanes which CoraZin did not ; in thine impenitency therfore not to accuse God or the meanes , but thine owne selfe ; in thy conversion , not to thank thy ownselfe , or the meanes , but God , and the meanes under God. Remember that as there is one death which thou must prepare to meet , so there is another death w ch thou must study to avoide , the death of the soule ; the naturall death consists in the dissolution of the soule from the body ; the spirituall death , in the dissolution of the soule from God : and one day , of soule and body from God , which is the second death : now as we say of the naturall body , that the way to bee young long , is to be old betimes , so the way to live not long , but ever , is to dye betimes ; if thou dye but once w●●e thou livest , the death of sinne ; thou sh●lt live eternally after thou art dead . Love nothing in this world too well , no , not thy selfe ; think of the pleasures of this World , either as sinnes , or occasions of it ; and the other more necessary things of it ; though they have thy presence , let them not have thy heart ; & use them , rather because thou want'st them , than because thou likest them ; and so provide , that thy death may bee the beginning of thy happinesse , not the end of it . Ever suspect , ever feare For to bee too happy here ; Lest in Heaven thou have lesse , ( If any ) for this happinesse ; Seldome any have I knowne To have Heavens more than one ; All the pleasures of this life They are usefull , but a knife ; I may warme me by their fire , But take heed of comming nigher ; Yet in this is danger still , He that warmes , is after chill ; Oh IEHOVAH , but with thee , Is there true felicitie ; All this sublunary treasure Yeelds but counterfeit of pleasure ; Silken cares ; Kings of clouts ; Ful of torments , fears , and doubts ; Trifles , dangers , baited hookes Shadowes , only shape and lookes : Of what we call thē , worse than naughts , Snares ; temptations , if not faults ; Whether it bee birth , or place ; Beauty , and the pride of face ; Honour , wealth , or higher yet , That they call a Favourite ; Like a shaddow on the Sunne , Have their being , and are done , From anothers like or frowne ; So they rise , and so goe downe ; They are got and kept with feares ; And are parted with , with teares ; And accounted for with horror , And thē Dives is the poorer ; When that finall day shall come ; ( A dreadfull day indeed to some ) And wee answer for their use , Then to want them wee would choose ; So then , much of these to aske , Is to begge thy selfe a taske , A beggery , for thus to be Is the greatest poverty : All thou hast is on the score , What is that but to bee poore ? Adde to this , it doth not last ; And happiness , is torment , pass'd . It may bee present , so thy boast Is but may bee at the most : In Heaven onely is their blisse , That ever shall be , ever is ; Worldly laughter is not mirth , Borne and buried in the birth ; Where ô God there wants thy grace , Mirth is onely in the face : O God thou art , onely thou , Tomorrow , yesterday , and now ; To thee my selfe , my time , I give , All that I have , all that I live . Deliberately to move to any businesse is proper to man ; headily to be carried by desire , is common to beasts ; in civill actions be led by thy reason , not thy appetite ; in divine actions , by Religion ; and doe nothing that may forfeit either thy reason , or thy honesty ; measure the goodnesse of things by their lawfulnesse , not by their profit ; nor bee drawne to doe ill for advantage ; not intend thy particular good , with the forfeiture of the generall . In Religion publish nothing which thou darest not stand to ; nor libell against the truth ; if thou think it is not the truth , why doest thou publish it ? if thou thinkest it is the truth why art thou ashamed of it ? such are betweene two Rocks , either of which splits them ; for either they sinne in publishing that which is a lye ; or else having published it , they sin in being asham'd or afraid to stand to it , which they think is the truth : true gold flyes not the Touchstone , a good mans actions are such as he feares not to be discovered ; it is a signe their workes are ill , when they dare not owne them ; Oderunt lucem , is our Saviours note of such ; if it bee the truth , they ought not onely ( in some case ) to owne it , but to dye in it ; if it be a lye , they ought not to live in it , much lesse to give it life ; every lye is a sin , but to print a lye , is to justifie a sin ; and in Religion to print a lye for truth , is to father a lye upon God ; a good Man will publish nothing in God's Name , to which he dares not set his owne . Measure not thy selfe by what men say of thee ; they may mistake thee ; it is their sin , not thine , if others slander thee ; to be ill spoken of , and undeservedly , is neither thy fault , nor alone thy case ; Christ himselfe was thought a Wine-bibber ; and S. Paul mad ; if ill tongues could make men ill , good men were in ill taking ; never regard what any can say against thee , but thine owne conscience ; though all the World condemne thee , while God and thy self do not , thou art innocent enough ; the wickednesse of ill tongues doth but dirt themselves ; the mire that is cast upon thee is not thine ; care not to have ill men speake well of thee ; it may bee if thou wert worse , thou should'st heare better ; Parcit cognatis maculis similis fera ; the divell doth not accuse his owne ; if thou wert one of them they would speak more favourably ; be carefull to be cleane to God , what ever thou art to the world , and bee slow in soyling and blacking others ; if they are not so clean as thou couldst wish , their foulnesse be to themselves ; let them bee never the fouler for thy mouth ; they that are forward in censuring and accusing others , are usually such themselves . To al thy promises need no other bond but thy word ; nor no other witnesse but God ; be carefull never to promise any thing of which thou shalt wish to bee forgiven the performance ; nor plead either want of ability or testimony ; an honest man doth not promise more than he meanes ; nor a wise man more than he is able . Be not a servant to those things which thou shouldst command ; thy money , thy body , and thy appetite , or thy sensitive part ; but use thy estate , to serve thy body , and thy occasions ; and thy body to be subservient to thy soule ; and thy soule to serve God ; thus while either of these serve in their proper office , God is serv'd in all ; if thou art commanded by the first of these , thou art neither thine owne Master , nor fit to be Gods servant . Resolve nothing but upon good ground , nor alter thy resolution but upon good reason ; not inconstantly to waver , nor obstistinately to persevere in things ; to heare others judgements besides thine owne , and if right , to submit to them ; not to thinke it a disparagement , that there are wiser than thy selfe ; to think it a fault rather to stand in an errour , than to fall into one ; not choose to defend a lye , rather than descend to yeild to others in that which is the truth ; to maintaine an opinion because it is thine , not because it is true , is to maintaine thy selfe , not the truth ; and to preferre thy selfe to the truth . So farre intend thy profit , as that thou still subject it to your religion ; not make thy commodity the sterne of thy conscience ; he was not the best Disciple that had the bag ; so procure or continue to thy selfe a place upon earth , as that thou lose not thy place in heaven . Learne not to examine thy selfe by what thou art not ; as the Pharisee , not like other men ; and while some others are worse , to think thou art wel enough ; we measure crooked things by that which is straight , not by that which is more crooked ; the rule of goodnesse is Gods Word , not other mens deeds ; not to measure the straitnesse of thy life , by the crookednesse of anothers ; he that measures his beauty by anothers deformity , may stil be unhandsom enough ; if a drunkard shall measure himselfe by some debauchednesse , he will seeme a sober man : in the day of judgement , God will not examine thee by what others were , but by what thou wert commanded to bee . Plead not for licentiousnesse of life , under liberty of conscience ; as if Christian liberty consisted in doing what they lift ; or that Christ hath so freed thee from the yoke of the Law , as that thou art not stil subject to the commandements ; not thinke that Christ was therefore obedient unto the death , that thou shouldst be tied to no obedience of any thing during thy life ; that the merits of our Redeemer hath obtain'd , not that the Commandements of God should not stil be observ'd ; but that the not sufficient observing of them , should not be imputed . Make not other mens sinnes thine by imitating thē ; nor thine other mens , by teaching of them ; doe nothing in which thou wouldst not be follow'd ; follow nothing of which thou canst not well justifie the doing . Affect not much business , especially of other mens ; yet to hate idlenesse ; to use recreations , but not dwell in them ; to affect rather what is needfull , than curious ; not to overdoe ; and in all these things to suffice nature , not humour it . Be slow in choosing a friend , but slower in changing him when thou hast chosen ; be curteous to all , but inward onely with a few ; thou mayest use that freedom to a friend , which thou wilt not to every acquaintance ; thy acquaintance is but thy neighbour , but thy friend is thy selfe . Scorne no man for his meanenesse , and humour no man for his wealth ; do nothing to please any whereby thou shalt displease God ; never be drunk to please the company , or thinke it uncivility to part sober ; or cease to bee a good Christian , that thou mayest be thought a good companion . Be displeased with nothing which God doeth , and as neere as thou canst , doe nothing wherewith God is displeased , doe all thou doest as in Gods presence , and speake all as in his audience ; and let neither thy words nor actions be such , as to which thou mayest willingly desire Gods absence , or not desire his assistance . It is the goodnesse of God to us , that is the cause of the love of God to us ; and it is the goodnesse of God in us , that is the cause of the love of God in us ; confesse that the good w ch thou receivest is not for thine owne sake , nor the good which thou doest is not by thine owne power ; it is the mercy of God that moves him to doe for us ; that inables us to doe that which pleaseth him . Account that good which is lawful , not which is profitable ; and endeavour rather to serve God than thine own turne in al ; make these two the rule of thy self , justice and godlinesse , and thou shalt fullfill the dutys of both Tables , God and thy neighbour . Not repiningly to complaine of thy sufferings of this life ; since it is partly in thy power to make thē blessings ; and if to make them blessings bee in thy own power , then that they are otherwise it is thy own fault ; God intends amendment in it , if it doe not amend thee , thou makest it a punishment , not he . Labour to see thy owne mortality in other mens deaths ; and thy own frailty in other mens sins ; and since thou must shortly die , be afraid to sin ; and so order thy sins , as thou mayest not be afraid to die ; that thy sins doe not bring thee to a worse death , and that this death may lead thee to a better life . Do what thou art commanded , not what others doe ; make no mans example a rule , not the best mans ; all may erre ; and he that in all things followes him that may erre , will be sure in some things to fall into errour . Call to thy minde often what thou hast done ; and then compare with it what thou hast suffered ; & what thou hast received ; and when thou shalt finde , that thou hast received more good than thou hast done ; and hast done more evill than thou hast suffered ; fear that there is lesse good behinde for thee , and more evill ; and therefore betake thee to repentance , and a new life ; and by that thou mayest prevent the evill which thou hast deserved to suffer , and procure to thy selfe , though not deserved , a reward of that good which thou hast done . Let it not trouble thee that some others have livd longer than thy selfe ; not the length of thy life , but the goodnesse is the measure of thy happinesse ; if thou hast lived well , thou hast lived long enough ; if thou hast not lived well , thou hast lived too long . Never think it too soon to repent , thou doest not know how soon thou mayest dye , and after death it is too late ; he that puts off his amendment with hope of living , loseth eternall life in a presumption of this . Intend rather the effecting of a publike good , than a particular , for by intending onely thy particular good , thou mayest doe wrong to the publike , whereas thou canst not effect a publike good without thine own good in particular ; for what ever is beneficiall to the whole , cannot be prejudiciall to the parts ; so then thou being a member of the whol in performing a generall good , even by that thou art so farre good to thine own particular , as thou hast an interest in the generall ; whereas by seeking thy private good with the neglect of the publike , thou dost both decline from the common nature of things , and from the nature of goodnesse , which is by so much the more good , by how much it is good to more , and doest rather that which is good to thee , then what is truly good in it selfe ; this is to make thine owne selfe and thy advantage the rule of goodnesse , that should'st make goodnesse the rule of thy selfe and thy actions . Think that in death thou dost not lose a life , but exchange one ; death is but a change ; and therefore not to feare a change , that art every day so acquainted with changes ; every chang is a kinde of death , in as much as that which it changeth from , doth die to what it was ; if the beasts and creatures themselves did not change from what they are , how should we be fed ? Nay , if their skins and clothing did not change from it's naturall use to them , how could it be usefull to us ; if the Sun it selfe did not change his place ; if the yeere , and the parts of the yeere , did not change , how should wee either have life or necessaries ? thou then that doest thus subsist by changes , why doest thou feare a change ? especially considering that other things being ever altering in thēselves , doe yet ever continue alterable ; whereas we changing but once , and for the better , shall ever after remaine immutable ; so that to be loth to change , is to contradict what thou doest ; to feare a change , and yet love a life that is full of changes . If God have made thee handsome , let not that make thee proud ; beauty is an ornament , doe not thou make it a snare ; why should'st thou have cause to wish that thou had'st beene ill favour'd : show nothing naked of thy selfe to others but thy face , and that only that thou mayest be knowne , not seene ; be curteous to all , but no● familiar ; stay not to heare thy handsomenesse prais'd ; much lesse to praise it ; think no time so ill spent about thy selfe , as in dressing ; nor no money , as in fashions , yet in neither be ridiculous , allow for both ; acknowledge no beauty in thy selfe , but of the mind , nor strive for none ; if God have made thee beautifull in others eyes , let it be thy care to make thy selfe so in his ; beauty without grace , is the greatest deformity . In Gods house and businesse forget thine owne ; be there as a member of the Church , not of the Common-wealth ; empty thy selfe of this world , thou art conversant in the next ; let al thy senses have no other object but God ; let thy eares be open , but thy eyes shut ; if anothers beauty draw thy eyes from God , that beauty is become thy deformity , and hath turn'd God's eyes from thee . Love no woman , but a wife , and use no familiarity with her , but in publike ; thou knowest not whither it may grow ; many have thought no hurt in the beginning of those things that after have proceeded to impiety : and in all thy behaviour , examine not what thou doest , but with what minde thou doest it , else that which happily in it selfe was indifferent , is to thee unlawfull ; to a good minde , all company is safe , and all familiarity is harmlesse . T is the minde that makes a fault , Else such things would not be naught ; Hee that can ( and is no lyer ) Sporte and talke without a fire ; Can be curteous , can be kinde , And not kindle in his minde ; And can touch a womans skin As his owne , not stirre within Doth salute without delight , And more would not , if he might , Nor scarce that ; whom thus to bill Manners teacheth , not his will : Nor with hand , nor lip , nor eye , Doth commit adultery ; But see and salute each other Woman , as he doth his mother ; As the Nurses harmelesse kisse To her childe is , such is his , Without pleasure , without taste , With a minde , a thought as chaste As Turtle ; till thy minde be such , Doe not looke , nor sport , nor touch ; Or at least till this thou can , Sport , and talke , and play with man ; Not with woman , for if faire , Thou wilt finde , or make a snare ; Nay , although thy minde be such , Doe not toy , nor sport , nor touch ; For although thy thoughts be good , Yet thoughts are not understood But by actions ; so therein May be scandall , if not sinne : Who exactnesse will fulfill , Must forbeare things seeming ill , Not that are , but might have beene , Or that may be construed sinne : Men judge thee ill or innocent , By what 's seene , not what is meant : Then untill all mindes be such Thinke a Looke , a smile too much . Love thy Neigbour as thy selfe in the kinde , unfainedly ; but love thy friend as thy selfe in the degree ; doe as much as thou canst , but love more than thou canst doe ; he that doth but little for his friend , because his ability is so , loves more , than hee which doth much , but lesse than he is able . Revenge no injury though thou canst ; and require every curtesie if thou canst ; yet shew that thou art willing to requite a curtesie where thou art not able ; and shew that thou art able to revenge a wrong ( if thou canst ) though thou art not willing ; so by shewing that thou couldst revenge this , thou wilt happily prevent another ; and by not revenging it thou wilt prove thy selfe better then thou shouldst ; for to revenge a wrong done , is to doe a wrong to God ; so thou wilt be guilty of doing that which thou complainest of , and therefore unjustly complainest of that which thou thy selfe doest . Let thy conceit of thy selfe bee low , but thy desires high , even as high as heaven ; think thy selfe not worthy of the least good , yet by the grace of God capable of the greatest : thinke often upon Christs death , it wil sweeten thine ; and account it his , he accounts it so ; he dyed not for himselfe , but for thee , and if thou live not to thy selfe , but to him , then he lives not for himselfe neither , but for thee , to make thee partaker of eternall life , which already thou hast in the certainety , though not in the fruition , and believest all this and more , very humbly , but very confidently . That thou mayest avoid sin , avoid the occasion of it ; as he that complaines of heat removes farther from the fire : omit no oportunity of doing good ; & do no evill though thou hast oportunity ; it is a greater commendations of thy goodnes , that thou mightst and wouldst not . Meditate often upon thy death , thou wilt like it the better ; and often upon the next life , thou wilt like this the worse ; thinke of this World as a thing in trust , and provide to discharge it ; account nothing thine owne , but as being shortly to give an account of it to the right owner . Be not angry without cause ; bee merry without offence ; admit a seasonable anger ; and shun an unseasonable jest ; be moderate in both ; do not forget thy selfe in thy anger , nor thy friend in thy mirth ; by the one thou wilt be burthensome to thy selfe , by the other to the company . Love the body , but subordinate to the soule ; the Tenant is more noble than the House : the most beautifullest body is but a body of earth ; and the Iewels which adorne it are but stones in the earth ; and the gold and silver which it prides in , are veines in this earth ; the clothes which thou wearest , were the cloathing of some beast , or the labour of some Worme , or at the best , of a man like thy selfe ; think then with what vile things thou art made fine ; which yet do but make thee so in the esteeme of others , not truly so in thy selfe ; and doe but hide those parts which thou art ashamed to shew , not adorne that inner part which doth truly shew thee ; therefore to bee so much a Christian to prefer that part which thou hast common with Christ in respect of his humane nature , thy reasonable soule ; or so much a man , not to preferre that part which thou hast common with the beast , an earthly body . If thou art a Master , let thy family be aw'd rather by thy example , then thy word ; be angry for small faults , it will prevent greater : commend and encourage those that doe well , they will do better ; commendations of former goodnesse is a provocation to more . Thinke upon this life as a current , ever running ; do not hope to live long , but be assur'd not to live still , and account it thy comfort that thou shalt one day dye ; to wish thy selfe ever upon earth , is to wish thy selfe ever out of heaven . Be imploy'd only in such wayes as thou wouldst not blush to be met in ; Thamar goes disguis'd , when to play the harlot : tell nothing of another which thou wouldst not have told him ; believe nothing of another which thou mayst not tell ; doe not construe seriously what is spoken but in jest , and forbeare those jests , which may be construed to earnest : heare no ill of a friend , but reply and speake no ill , though of an enemy . In thy house , let thy entertainment bee free , not costly ; bid thy friends welcome to thy ability , not beyond it ; never make one meal so , as thou must be faine to fetch it up out of many ; be hospitable , but provident ; thinke nothing too much for thy friends , which is not too much for thy estate ; hospitality bids thy friends welcome ; and providence makes thee able to bid them welcome ; if hospitality be the life of neighbour-hood , providence is the life of hospitality ; he is not thy friend that expects more than thou art well able ; thou art not thine owne friend if thou doest lesse ; to live above thy meanes is folly ; to live too farre below thy means , is a disparagement ; doe all like thy selfe , so as may neither weaken thy respect , nor thy estate . Love not ill company , left thou learn the ill of the company ; it is hard , not to bee like the company thou keepest ; it is rare , if we deny not Christ in Caiphas his house ; with Solomon , it is hard having the Ethiopian without her Idols ; we see people change their complexion with the Climate ; Vessels smell of the liquor they containe ; by ordinary communication in the wayes of sinners without a great deale of care you will communicate with their sinne ; With the froward , thou wilt learne frowardnesse ; he that goes to the meetings of wicked men , will come a wicked man out ; or to say the best , worse than he went in : for thy conversation , let this bee thy rule , if thy company bee better , imitate them ; if worse , convert them ; if equall , and as thou art , joyne with them . Feed the poore often at thy dore , sometime at thy Table ; whatsoever thou givest to Christ in his members , he will one day give back againe to thee in thy person ; it is but just if God deny thee thy daily bread , if thou daily deny him the crummes . Let it not trouble thee what is talk'd of thee when thou art absent , more than what will be talk'd of thee when thou art dead ; an ill report doth not make thee an ill man ; be carefull to doe nothing that deserves to be ill spoken of , let it not trouble thee to bee ill spoken of undeservedly . Let thy prayers be frequent , thy wants are so ; and thy thanksgivings frequent , thy blessings are so : pray daily at home , and if thou canst , at Church ; God is every where , but there hee hath promised to be ; misse not the confession and absolution , unlesse thou hast no sinnes to confesse , or carest not to bee forgiven them . Thinke not the worse of the ordinances of God for the sinnes of the Preacher ; those that are ill themselves , may yet be instruments of good to others , God hath promised his blessing to the thing , not to the person ; the sacrifices of Elies sons were effectuall for the people ; it is not the peoples fault that the Preacher is wicked , and as it is without their fault , so it is without their prejudice ; it was our blessed Saviours of the Pharisees , After their sayings doe ye ; wee must follow their sayings whose deeds we may not ; thou mayest not refuse the word of God from any , if they teach what they should , though they doe not what they teach ; the wickednesse of the messenger doth not abate the power of the meanes ; as the intemperance and debauchednesse of the Physitian doth not hinder the working of the physick . Remember often that thou art a Christian , and doe nothing that may disprove it ; be not a law to thy selfe , but be regulated by that which is a law to us all , the word of God ; study not much how to make thy life longer , but better ; consider that the longer thou art here , the longer thou art from God : let it be thy care rather to lead a good life , than a long ; endeavour to thy ability to do wel , and grieve that thou canst not do better ; doe not wrong to others ; forgive the wrongs which others doe thee ; strive what thou canst to keepe a good name ; but rather a good conscience ; if men mistake thee , comfort thy selfe that God which shal reward thee , doth not ; looke upon the necessities of others , not as a stranger , but a member , as thou would'st have God looke upon thine ; be good to all , God is so ; but with a difference , Especially to the houshold of faith ; cherish no sin in thy selfe , & countenance none in another ; acquaint thy selfe rather with the commandements of God , than the decrees ; and conclude of thy salvation to thy selfe , rather by a diligent observing of his reveal'd will , than by searching into his secret will ; let not the changes of this World , to preferment or want , make thee either fond of thy life , or weary of it ; be contented to live , but be desirous to dye , To bee dissolv'd , and to bee with Christ ; and if thou canst not attaine to perfection upon earth , aime at it . Let thy first care be to be good thy selfe , thy next care to make others so ; be not a Christian in shew only , yet in every thing shew thy selfe a Christian ; doe nothing but what is good , and speake nothing but what is truth ; hee is the best Christian that speakes well , and doth as hee speakes . If thou would'st know who is a Christian , he Whose holy words are seconded with deeds ; For by the fruit we must judge of the tree ; Men doe not gather Grapes , or Figs of Reeds ; We judge of what he is , by what he beares ; And beare he doth not only blade , but eares , Slow to revenge a wrong , not to forgive ; Whose goodnesse is not onely to the eye ; Thinkes rather how to dye , than how to live ; And yet is dead to sin before he dye : And who lives here on earth , and dyes to sin , When he is dead , his life doth but begin . Who doth , not what he likes , but what he may ; And askes , what may I , to , not of himselfe , But of Religion and the Scriptures say , Who is his owne rule , runs upon a shelfe ; Who though he might , he would not be deboise , Is good , not of necessity , but choyce . That makes not opportunity his Bawd ; ( Occasion sometimes doth invite a sin ) To may and will not , is the Christians laud ; He 's guilty that is out , but would be in ; But being tempted , or but not withstood , Not to be evill is a double good . That can revenge a wrong , but doth forbeare it , And to be slow to malice , is not sloath : Speakes only what is truth , but will not sweare it ; Nor second every trifle with an oath ; That likes no vice , though follow'd with a throng , Who measures truth by voices doth it wrong . Some good he doth , yet faine he would doe more ; To would be better is an act of grace ; His minde is rich to Christ , his power is poore ; God mend his power , and he will mend his pace : Meane time God likes the will , and in his Sonne What we would do , is in the acceptance done . If yet he doe , ( as who did never ill , Who is without his errors ? ) yet is this The error of his frailty , not his will ; He doth indeed , but grieves to doe amisse ; To sigh and grieve for what we cannot doe , Is to come short , and yet to do it to . You 'l say then Christianity is hard , What good was ever easie ? where the gaines Are greatest , likely there the way is barr'd ; Double renowne is had with double paines : Who so doth follow Christ , doth pitch a field , T is lesse praise not to fight , then not to yeild . Worldly advancements are not had with ease ; And want is the inheritance of sloth : Wouldst thou do lesse for Heaven then for these ? T is fit who would have one , he should have both : The gaine with hardnesse , thus it is lesse hard ; The danger 's great , but so is the reward . Let it trouble thee more to do a fault , then to heare of it ; if thou art ill spoken of by another , first call thy selfe to account ; before him , it may be thou deservest it ; be more sorry that it is true , than that it is knowne ; if false , it is not thy fault that thou art bely'd ; it is thy comfort that it is a lye ; doe not think to be ever free from censure , here , nor sometimes from faults ; he is the best man that erres seldomest , he is more than a man that never erres . In Religion receive no opinion upon credit , and vent none upon discontent ; bee of that opinion that may save thee , rather than that may raise thee ; let not the doores of thy lips move upon the hinges of another mans tongue ; speake what thou thinkest , not what others speake : so follow good men , as remembring they are but men ; goe rather the way which you ought , than the way that is gone ; make others companions but not copies , or so farre copies as they agree with the Original . Take whatsoever God doth , thankfully ; and doe whatsoever he commands cheerefully ; labour to make a good use of ill accidents ; hate every mans sin , love every mans person , and love no mans sin for the persons 〈◊〉 . Feare rather to doe ill , than to suffer for thy ill doing ; he that truly feares sinne shall never feare punishment ; think upon the goodnesse of GOD and thou wilt love him , and thinke upon the justice of God , and thou wilt feare him , & so by consequence , love that which may free thee from this feare ; and so betweene these two , thou wilt feare to doe any thing against him whom thou lovest , and thou wilt at ( least ) not love to doe any thing against him for feare . If the actions of another reflect to thy harme , examine not what is done ; but what was intended ; and if hee intended no ill , thinke hee hath done thee none , though in effect hee have ; willingly doe no wrong ; winke at those wrongs that are unwillingly done thee , GOD ▪ doth so , and measures what wee doe by what we meant to doe ; he that shot at a marke and kill'd a man , by the Law of God was not held a murderer ; God that workes in us both to will and to doe , as hee doth sometimes accept the will for the deed ; so hee doth usually measure the deed by the will. Doe not easily entertaine a friend , nor easily part with him ; thinke him no true friend , whom one injury can make thine enemy ; or that accounts every errour an injury ; he must have no friends , that will have a friend with no faults ; make no man thine enemie by doing him wrong ; become not an enemy to every one that wrongs thee , account every man thy neighbour , though thine enemie , that needs thee . In Religion look to the end but by the meanes ; thinke not to partake of what God hath promis'd , but by doing in some measure what hee hath commanded ; though heaven bee had without our desert , yet it is not had without our paines ; then mayest thou hope that God will be as good as his word to thee , when thou sincerely endeavourest to bee as good as his Word commands thee to bee towards him . Doe nothing which is ill , nor every thing which is lawfull ; measure not thy liberty by the lawfulnesse of the thing , but the expediencie ; many times an unseasonable good , though it bee not ill in it selfe , yet it is , in the occasion of it ; hee which will at no time forbeare to doe something which hee may , will at sometime doe something which he may not . Be content to heare of anothers prayses before thee without repining ; and to tell of anothers praises without detracting ; to speak well of all men , or not at all ; for as it is flattery to speake that good of another which is false ; so it is detraction , to speak that ill of another unnecessarily which is true . Forgive the wilfull injuries of any , yet tell him of them ; by shewing him his fault , thou shewest him his duty ; doe not love him lesse for it , but trust him lesse ; but if hee bee thorowly sorry for it , bee thou thorowly satisfied ; GOD askes no more for thine ; consider that to suffer wrongs is common to thee with Christ , and to forgive wrongs is proper to thee as a Christian ; GOD doth suffer such wrongs to bee , that hee may exercise thy patience ; and he commands thee to forgive those wrongs , that thou mayest exercise thy charity . So live as thou mayest not bee afraid to dye , as thou mayest bee assur'd of a better life after death ; doe nothing which shall need an excuse , or feare a witnesse , and so use this world , as remembring you must account for it in the next . Let thy discourse bee ever of goodnesse , but not of thine owne ; or of the good which thou hast received of God , not which thou hast done ; if thy talk be good , thou doest at once both shew goodnesse , and teach it . Be good without much noise ; be provident without perplexedness ; be merry without lightnesse ; be bountifull without waste ; live to the benefit of all , but to the service only of GOD. If now thou art not perfect yet with these , ( As where is their perfection here below ) Yet they may doe enough to make thee please , God accepts what we can , for what we owe ; Whilst thou endeavour'st to be what thou should'st , If thou want'st power , t is enough thou would'st . The cleerest water is not free from mud ; She Sunne is not exempted from ecclips ; Here our perfection is but mingled good ; And he is more than man that never slips : In all we doe , we something doe amisse , And our perfection imperfection is : For the condition of our present plight Is , that we would be better than we are , Not a perfection ever but a height , And we are good , but not without a scarre ; All things are like our selves , a mixture , then God doth not looke that we should not be men . FINIS . Gloria Deo. 
A02864	----	The sanctuarie of a troubled soule written by I.H. Hayward, John, Sir, 1564?-1627. 1601 Approx. 97 KB of XML-encoded text transcribed from 133 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A02864 STC 13003.5 ESTC S122989 24558192 ocm 24558192 27773 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02864) Transcribed from: (Early English Books Online ; image set 27773) Images scanned from microfilm: (Early English books, 1475-1640 ; 1853:15) The sanctuarie of a troubled soule written by I.H. Hayward, John, Sir, 1564?-1627. Newly reprinted, enlarged and emended / [5], 258, [1] p. : ill. Printed by I.W. and are to be sold at the Exchange by Cuthbert Burby, London : 1601. Signatures: A¹²(-A1-3,12) B-L¹² M⁶. Title and text within ornamental border. Reproduction of original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature, English. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-04 Jonathan Blaney Sampled and proofread 2004-04 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Infirmities were multiplied vpon them , and after that they made hast to come , ps . 15 They sought thee out , O Lord , in their affliction . Esay 26. THE Sanctuarie of a troubled Soule . Written by I. H. Newly reprinted , enlarged and emended ; by the author himselfe . Before I was troubled I went wrong . Psal. 119. LONDON ▪ Printed by I. W. and are to be sold at the Exchange by Cuthbert Burby . 1601. Prouide thee of a medicine beefore the soare come , and examine thy selfe beefore Iudgement : and so shalt thou finde propitiation in the sight of God , Eccies . 8. 18. The I. Deuotion . The sinner touched with his own sinnes , and terrified with Gods iudgment , flyeth vnto Christ. O Christ , the Sonne of the most myghtye God , the Sauiour of most miserable men ; whose blessed bodie was buffeted with siftes , torne with whips , stretched vpō the crosse , pierced with nailes & speare ▪ and bathed in the sweete streames of thine owne bloud , for the redēption of all mankind : to thee , O author , O restorer , O preseruer of life , to thy maiestie , to thy mercie , my sinnefull soule , full of fresh bleeding woundes . ful of ould corrupted soares , sicke to the death with a surfet of sinne , would faine present it selfe , and sende a few fainte groanes vnto thy heauenly eares . but alas , the greatnesse of my disease hath almost taken away the sence thereof ; and so horrible is my corruptiō , that I feare it wil too much offend thy pure presence ? and altogether auert , thy coūtenāce from beholding me , thine eare from hearing me , and thy cōpassion from relieuing me . O sinne , the verie bane and death of my soule , was it not enough for you to infect a heedeles creature with your poison , but you must make it so ougly and loathsome , that the eie of mercie should not endure to beehould it ? was it not enough for you to crush it in pieces with your weight , but you must also go about to stop , both the eare of pittie with horror , & the mouth of prayer with shame ? was it not inough for you to drawe me to distruction , but you must also take from mee , both the sence of griefe , and the sight of danger ; and consequently , the cure of the one , and care of the other ? I was wounded & I felte it not : I was wounded to death , & I perceiued it not : I was bound , I was beaten , and I regarded it not : yea , my woundes were a delightfull tickling vnto mee , I tooke pleasure in most base bōdage , and ( like Salomons foole ) I laughed when I was lashed . For I was beside my selfe , whē I was without thee , neither discerning and desiring that which was good nor yet seeing and shunning that which was euill . I beecame not only foolish , but altogether sencelesse ; for thou art trueth , & I was without thee , thou art life , & I was without thee . Alas how am I deformed ? how am I defiled ? O deere Christ , my fainting soule groaneth and gaspeth for thy grace , but it is abashed at thy glory : I would faine intreat thy mercy to heale mee , but I am loth to offend thy maiestie in beeholding mee : I am ashamed to lay open my iniquities , and yet ( woe is me ) I cannot appeare beefore thee without them . Ah these my sinnes , how do they distres ? how do they distract me ? they desire to be seene , that they may bee healed ; but they shunne to be shewn , least they should bee detested : they are not healed without confession , and they are not heard without confusion : If they be couered they cannot be cured , and if they be opened they must needes be abhorred . In the meane time , their sharpenes pierceth me , their waight presseth me , they torment me with griefe , they terrifie me with feare , they confound me with shame . What shall I say , or what shall I doe , wretche that I am , whether did I bende my selfe , and to what pas am I now come ? O Christ , I did not set thee beefore my eyes , and now I dare not appeare in thy sight : I reioyced but not in thee , & now I am troubled , but thou art not with me . Alasse , better it were to bee nothing , then to bee without thee , without whom al things are nothing ; better it were to bee dead , then to be without thee , O our life . Wo to me wretch , what shall I do in that terrible day , when at the sound of the trūpet all graues shall open , & yeeld vp their prisoners , which they haue kept fast fettered in the chaines of death , from all ages since the worlde was made . When the bookes of euery mās naked conscience shall be laide foorth : when all my actions , words and thoughts , euen those which I most esteemed , either concealed , or els forgotten , shall bee set in so open and plaine a veiw , that all the worlde shall point at mee , and say , Behold the man and what hee hath done . When I shall bee compelled to aunswer to manie thinges , whereof I would haue scorned to haue bene either questioned or tould , during the time of my life . when the heauens shall threatē me , the earth rise vp against me , and al the creatures which I haue abused crie vēgeance vpon mee : when the Diuelles shall accuse mee , my own conscience giue euidence against me , and the whole Iurie of Saintes passe their verdict vpon me . At that day to go forward it will be intolerable ; to go back , impossible ; to turne a side , vnauaileable : and so great will bee the astonishment , betwene sorrow , shame and feare , that the guiltie sinner shall be desirous to hide him selfe , ( if it were possible ) euen in hell . What way shall I thē take in these desperate extremities ? whether shall I turne my selfe ? what shift , what friendes shall I be able to make ? all thinges giuing cause of terrour , and nothinge of comforte . Alasse , what shall I do , but euen faint for feare , and stande as a most desperate and forlorne wretch , trēblinge and quakinge beefore the presence of the most seuere iudge , who neither can bee blinded , nor will bee corrupted ; altogether confounded , at the intollerable vehemencie and waight of his wrath , at the inexcusable number and enormity of my sinnes , at the easelesse and endlesse punishment which I shall see I haue deserued . Who , where , what thinge shall then bee my comfort ? when I shall behold , aboue , an angrie Iudge condemning mee ; beeneath , hell open , and the boyling furnace ready to deuour me ; on one side , the diuels with bitter scoffes and vpbraydings haling me ; on the other side , the saintes and my very neerest friendes , not onely forsaking me , but reioycing and praysing God for his iustice in my damnatiō : within , my conscience tearing me ; without , the powers of heauē shakē and dissolued , the elementes shiuered in peeces ; the whole worlde flaming , & all damned soules crying & cursing rounde about mee . O indignation of of the almightie , fall not vpon mee ; for I haue neither power to resist thee , nor patiēce to endure thee , nor place to auoyde thee . And doubtlesse , it is impossible , ether to expresse , or to imagine , what an inestimable treasure a good conscience will be at that day : and if a sinner could now conceiue the infinite sea of terrours and tormentes , whiche then he shal perceiue to rush vpon him , he would not endure them one moment , for all the false pleasures that his sweetest sinnes can afford . Alasse wretch , what shall I doe ? if I speake , my sinnes stand vp against me : & if I hold my peace , I find no mā to comfort mee . Mourne O my soul , drowne thy selfe in bitter mourning ; howle out and lament beecause of these heauy horrours which thine offences prepare daily to heap vpon thee : thou being as vnable to repel the one , as either to represse , or repente the other . And yet now thou doest see these euils , see also if thou canst shunne them ; let no paynes bee too great , no petitions either to often , or too earnest to make prouision agaynste that daye : trample vnder foote the vanities of this life ; shake them off , as Paul did the viper into the fire , lest they cause thee to shake . Runne , O runne vnto thy onely refuge Iesus Christ thy redeemer , become ( as it doth become thee ) an humble suppliant , in the lowest degree both of sorrow and shame : prostrate thy selfe beefore his presence , poure out thy teares at his feete , make an abiect countenance and gesture , vnfained messengers of thy distressed mind ; let thy words bee seasoned with sighes , and bathed in tears , & so addresse thy suite vnto him . Although it bee late , it is not yet too late to call for his mercie : & wherefore shouldest thou be consumed in saying nothing ? As it is impossible hee should forgette the passions which hee endured , so it is not credible that hee should not haue cōpassion on thee for whome he suffered . O Christ , O sonne of the euerlyuinge God , in goodnes infinite , infinite also in greatnes , in power almighty , in wisdome wonderfull , in iudgment iust , in promise true , in workes holy , in mercie rich , patient toward sinners , & sparing when they do repent : call to thy remēbrance , O sweet Iesus , for whose sake thou wert content to endure all the miseries of mortallitie : hūger , colde , griefe , pouerty , contēpt , scorn , blasphemies , bandes , blowes , the crosse , woundes , death , and the graue . And now , O Lord , where is this loue ? where are these mercies ? is thy goodnesse come to an end ? and will thine anger neuer againe be appeased ? If I be full of impietie , art thou therfore not full of pittie ? & if I cōfesse the one , wilt thou therefore denie the other ? if my sins are greater thē it is meet , ar thi mercies lesser then they were wont ? if thy glorious greatnesse did make me draw backe , wilt thou therefore draw backe thy gracious goodnesse ? O Lord my God , althogh I am a sinner , yet am I thi creature : although I am a sinner , yet am I redeemed with the blessed price of thy blood . O Lord my life , It was no goodnesse in me that compelled thee to make me , but euen thy loue ; it was no merite in me that did winne thee to redeeme me , but euen thy mercie : why then sweet Christ and most louing Iesu , let that loue whiche compelled thee to make me , compell thee also to help me ; let that mercy which did win thee to die for me , win thee also to saue my life : for thou art alwaies one , neither is thy loue chāged , nor thy mercy diminished . Heare me O Lorde , heale mee O Lorde , heale my sicke soule which panteth at thy feete , and is euen at the poynt to perish : reiect not him whoe deiecteth him selfe , let not the abasing of my selfe make mee seme base vnto thee : enter not into iudgment with thy seruant , but accordinge to thy mercies , to the multitude of thy mercies put awaye mine iniquities . Thinke not on thy hate against a sinner , but think on thy loue towardes thy creature : remember not thy iustice where by thou punishest , but remember thy mercy wherby thou sauest : forget mee as I was disobediēt , prouoking thee to wrath , & regard me as I am distressed , crying to thee for helpe . Comforte mee that am weake , heale me that am wounded , raise me that am dead : heale the infirmitie which grieueth mee , & thou shalt remoue the deformity which offendeth thee : take awaie the wretchednesse whereof I languish , and thou shalt take away the lothsōnes which thou abhorrest : free me from my danger , and thou shalte free thy selfe from thy displeasure . O sweete Lord & most mercifull Iesus Christ , wee knowe wherefore thou camest into the world , euen to seeke and to saue that which was lost : and do not thou O Lord forget that which we , vile wretches , not only know , but shal acknowledg , eyther wyth trembling , or els with ioy . Thou camest to saue that which was lost , and wilt thou see me perish , in the view of thy pittifull eies , in the presence of thy bowels of mercy ? Thou camest to call sinners to repētance , & wilt thou not heare them when they doe repent ? thou camest to seeke those which wandred , & to assemble those which were dispersed , and wilt thou not receiue those which com vnto thee , which crye after thee , which call vpon thee ? Thou diddest not stop thine eares whē thou wert blasphemed ; and wilt thou stop them now thou art intreated ? thou didst not turne away thy face from those that spat vpon thee and buffeted thee , & wilt thou now turne it away from those that pray vnto thee ? O thou hope of my hart , & strength of my soule , whether should I run for succour , to whome should I resort , but onely vnto thee , who art the reconciler , the redeemer , the Sauiour of mankinde ? O reconciler , whome wilt thou reconcile to thy Father , if thou reiectest a poore sinner , who condemneth himselfe , & calleth vppon thee ? if death shall deuour him who dispaireth in himselfe , and trusteth in thee ? if that soule shall bee drowned in hell , which acknowledgeth his owne wickednesse with feare , and thy goodnesse with loue ? O redeemer whome hast thou then redeemed ? O Sauiour whome then wilte thou saue ? O Christ heare mee , O Christ helpe mee , or else tell mee thy vnwoorthy seruaunt , O mercifull God , tel thy seruant , to whome shall I cry ? to whome shall I complaine ? who is more able to helpe ? who more easy to be intreated ? to whom may I flie more safely ? to whome more readily ? who is more mighty ? who more mercifull ? where may I bee more bolde ? where more secure ? O thou onely refuge & reliefe of the distressed , to whome no man sueth without hope of helpe , forsake mee not now I call vpon thee , for before I did call vpon thee , thou diddst call mee ; and to the end that I should seeke after thee , thou diddest seeke out mee . Sweete Iesus I praise thee for this voluntarie guift of thy goodnes , O let it not be vnprofitable vnto mee : Finish that which thou hast begun , and giue mee the thinge which thou hast moued me to desire . Heare my praier , & haue mercie vpon me a forsaken orphane ; looke vpon the teares of my miserie . Haue mercie vpon me , O sonne of Dauid , O fountain of mercie , haue mercie vpon me ; let my soule be the sea to swallow vp those streames which flow from thee , O fountaine of mercy . Heale the diseased , helpe the distressed which crieth to thee for comfort . O light , behold the blinde ; O strength , stretch forth thy hād that the lame may come vnto thee ; O life , raise the deade out of the sepulchre of his sinnes . O mercrfull louer of mankind , ah shew thy selfe vnto me ; reueale thy glorie , reueale thy grace , oh let me beehold oh let mee hold thee . Let mee finde , let mee feele , that thou onely art the hope of the distressed , the reliefe of the afflicted , the comforte , the strength , the ioy of all . O Christ , let me not in vaine beleeue this trueth : O Christ let mee not in vaine lay hold vpon this hope : O Christ , let me not in vaine desire this mercie . And if my faith be so little , my hope so colde , my prayer so weake , that I can thereby deserue , neither pardon of my punishment , nor participation of thy glorie ; supplie thou I beseech thee my imperfections , that by thy mercy I may obtaine the one , and by thy merites the other . O Sweete Iesu , O my God , bring mee from all ontward thinges to my selfe , and from my selfe vnto thee : make mee as like to thee in will and desier , as I am in nature : set me wholly on fire with thy loue ; thy sweete loue , thy longinge loue , thy chast loue ; with desire of thee , with contentmente , with ioy , with saciety in thee . Let this light of thy loue captiuate my sences from all other both lightes & delightes , let it cleere my soule from the grosse vapors of earthly affections ; that I may thereby , if not fully satisfie , yet shew my selfe industrious to satisfie thy goodnes and good-will ; and that as hetherto I haue liued against my selfe , and without thee , so from henceforth I may leade my life , for my selfe , in and by thee , sweete Iesus Amen . Hom. II. a. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tam graui● ille mihi nigri quam limina ditis , Ore aliud qui fert , aliud sub pectore celat . As dale of death , so doe I hate that kinde , Whose tonge from th●ught , whose mouth dissent from minde . Periissem nisi periissem The II. Deuotion . The touch of sinne and the terrors of hell , causeth the soule to lay hould vpon Gods mercie . O Soule , O wicked , O wretched soul , shake off sloath , this sleepe , this death of sinne , wherin thou walowest , and wherin thou wanderest : raise vp , rowse vpp thy selfe from this dangerous dulnes . Call to thy consideration ( vnhappie creature ) from whence thou runnest , where thou art , and wherto thou hastnest : the fauour which thou forsakest , the horrour wherein thou abidest , and the terrour wherto thou tendest . Thou wert once washed cleane with the heauēly fountain in baptisme , cloathed with the pure robe of righteousnesse , endowed wyth the ioies of heauen , and espoused to my Sauiour Christ : but now thou hast soiled thy selfe with sinne , defiled that glorious garment , broken those sacred bandes , and by impuritye of life hast made thy louing spouse , both thine earnest enemie , and seuere iudge . O Christ , how can I forget thy goodnes , and yet how dare I remember thy greatnesse ? I haue denied thee with Peter , beetraied thee with Iudas , and runne from thee with thy other disciples : nay , with the most accursed cruell Iewes , I haue mocked , blasphemed , buffeted and scourged thee ; spitte vppon thy glorious face , & torne opē thy tēder wounds . Then since I haue committed theire crueltie , what hope may I haue to auoide their curse ; that thy bloud be not vpon me , and my posteritie ? Alas ( miserable wretch ) in what path haue I walked ? in what pollutions haue I wallowed ? & in what perplexities am I now plunged ? wherein , the consideration both of good and euill tormenteth me a like : of good , with griefe of that which I haue lost : of euell , partly with sence of that which I sustaine : and partly with feare of that which I expect . I haue lost glory , I feele shame , I feare punishment : the losse is by mee irrepairable the shame inexcusable , the feare inconsolable . Oh miserable estate , oh vncomfortable , not onely to be depriued of vnspeakable ioies , but to bee afflicted with intollerable paines . O sinne , the defiler , the deformer , the destroier of soules , from how high a pitch of happinesse hast thou deiected me ? into how deepe a gulfe of miseries hast thou depressed mee ? with what a world of woes hast thou enclosed mee ? heere woe and there woe , and a very hell of woes is heaped vppon mee . Iustly ( Lord ) iustly am I thus tormented ; for I haue beene fainte , yea false in the charge that thou hast committed vnto me : I haue throwne away my spirituall weapons ; I haue forsaken the fielde of christian combate ; and not onely cowardly yealded , but traiterously turned to the prince of darknesse . I haue cast off my Sauiour , and cast away my selfe ; I haue forsaken the societie of Saintes , & ioyned companie with the damned crew ; I haue abādoned the pallaces of heauē , & built mee a nest in the loathsome denne of hell : I am altogether become an abiect from God and a subiect to the Deuill . What hast thou done , O madd man , O mischieuous , O monstrous man , what hast thou done ? what a wofull exchange hast thou made ? what a lamentable losse hast thou incurred ? O peruerse will , O miracle of madnes . How , O God , hath corruption depraued mee ? how O God shall satisfaction restore me ? Cast thy selfe ( forlorne wretch ) into the vncomfortable dungeon of sorrow , ouerwhelme thy self with mountaines of bitter mourning : come griefe , come horror , cōe anguish , come feare ; heape your felues vpon me , wrap me in , weigh me downe , I haue impudently contemned you , I haue desperately prouoked you , and now doe miserably call for you . So , so , it is iust , afflict the wicked , torment the guiltie , reuenge the iniuries , reuenge the periuries which I haue committed against God : giue the sinner a touch of the infernall tortures which hee hath deserued : giue him a tast of the banquet which he hath prepared . Comforte , peace , securitie , ioy , keepe away , I will none of you , except you bring a pardone with you : disquiet shall be my rest , mourning my mirth , sowre sorrowe my comforte . Alas , how shall I present my selfe before the maiestie of the most righteous and vpright iudge ? how shall my fearfull face behold him ? how terriblie will he cast his countenance vpon mee ? His eyes farre brighter thē the sunne , haue narrowly obserued all my actions , he hath weighed my words , he hath nombred my thoughtes ; he hath seene , he hath sealed vp all my sinnes : hee hath hetherto bin silent , hetherto patient ; but out alas , hee will one day crie out , one day he will call mee to a reckoning for all . O my hart , O poore harte , O harte full of miseries , yea depressed , yea oppressed with manyfold miseries ; neuer able to sustaine these firebrandes of conscience . Alas mine eies are not worthie to looke towardes heauen : yea , they are most worthy to bee extinguished with teares . If then I be ashamed to be seene , how shall I be assured to be receiued ? if I haue no harte to aske , what hope can I haue that I shall obtaine . Goe too then O sinfull soule , enter againe into the closet of thy conscience , turne ouer the books of thy accountes , cast thy reckoninges , set downe thy summes ; see what thou hast done , and what thou hast deserued . Imprimis , for abusing many creatures , in desieringe , seeking and embrasing them aboue the Creator . Item , for blaspheming . Item , for swearing . Item , for lying . Item , for vile and vaine talkinge . Item , for couetousnesse . Item , for cruelty . Item , for pride . Item , for ambition . Item , for riot . Item , for gluttony . Item , for drunkennes . Item , for lightnes . Item , for loosenesse . Item , for lust . Item , for enuie . Item , for hatred Item , for anger . Item for vnquietnesse . Item , for frowardnes . Item , for obstinacie . Itē , for rashnes . Item , for violence Item , for idlenes . Item , for sloath . Item , for hipocrisie . Item , for flatterye . Item , for curiositie . Item , for detraction . Item , for oppression . Item , for sclander , &c. The totall snmme is , the manifest and manifolde breach of all thy commandementes . The penaltie is , eternall banishmente from thy presence , & intollerable and endles paines in hell fire . Out vppon mee wretch , alas what shall become of mee ? O my Lorde , I know not what to do , I cannot tel what answere to make : and beeing now in extremitye both of danger and feare , my cogitations trouble me , my conscience tormenteth me , euery thought is athorne vnto mee . Nay goe on then a little further , looke downe into hell , before thou leape into it ; obserue there who expects thy coming , and what shall bee thy entertainment . O good God , what do I behold in this infernal lake , nothing but horror , tumultuous and eternall horrour ; fierie chaines , flaming whippes , scorchinge darknes , tormenting diuels , and burninge soules ; howling , roaring and lamenting , woe and alas ; with a mad rage blaspheming God ; with a desperate impatiencie , cursing thē selues ; tearing ( in a maner ) their owne substance , and enuiting the furious fiends to torment them . Here euerie part of the condemned prisoner hath both a ful and fitte charge of punishment , without either intermission or change : the memorie is tormented with pleasures that are past ; the vnderstanding , with ioies that are lost ; the apprehension , with paynes that are present ; and ( aboue all , ) the conscience is griped with euerie perticular offence that the sinner hath committed ; which once were sweete , but thē like serpents shall cruellye and restlestlye gnaw vpon him . Neuer ceasing to rubbe into his remēbrance , how base were the causes of his calamity what warninge was giuen , what meanes were offered him to haue auoided it ; how easilie he might , and many times howe neerely he had apprehended the occasion ; and yet howe negligently , how foolishly , how madly hee continued in his careles course . Further , the sight is afflicted with fearfull darknes and vgly diuells , the hearing with horrible and hidious cries , the smell with poisonous stink , the tast with bitternes of gall , the feeling with sharpnes of fire . A fire , which as nothing doeth feede it , so it consumeth nothing that it doeth burne : a fire , which hath no light to comfort , but heate to tormēt : a fire , whose force shall neuer bee either spent , or extinguished , or yet abated : but as longe as God is God , so long shall it tormente the wicked ; and that with such vehemencie of heate , that one droppe of water to bee applied to the scorched tongue will bee of greater valuation then a thousand worldes . And besides these common tormentes , euerie offender shall haue his particulare paines , according to the difference of his sinnes , either in qualitie , or in kinde . Of which paines , not onely all , but any one shall be so grieuous , & so intollerable , as it is impossible for any mortall wit , either to expresse ▪ or to imagine . And yet shall no creature bee grieued at them ; and endured they must bee without any hope , FIRST , of intermission ; SECONDLY , of abatement ; THIRDLY of change , ( without which thinges , not onely painfull , but indifferent , yea pleasant , become insupportable ; ) FOVRTHLY , of comforte , but to the contrarye , the diuelles shall vpbrayde them , the damned curse them , and the Saintes deride them ; LASTLY , of end , but after so many millions of ages as there are drops of water in the sea , the damned shall bee as farre from eyther end or ease of their tormentes , as they were the first day of their beeginning . O intollerable punishment , which no meanes can moderate , no patience can endure , no time shal end : Is this ( O Lord ) the wages of sinne ? is this the punishment of wicked doers , of whome I am one , in so deepe a degree ? and is it meruaile then if my cōscience quake ? if my soule cleaue with sighes ? and if my eyes bee drowned in teares . But where am I , and whether am I carried ? whether do you driue me , O my sinnes ? whether , O God , doest thou deliuer mee ? If my sins haue made mee that I am thy offender , haue they also made me that I am not thy creature ? If the Diuell hath bereaued mee of my puritie , hath hee also beereaued thee of thy pittie ? If thy iustice may rightly damne me , cannot thy mercies possiblye saue mee ? and if I haue deserued the one , haue I thereby also disclaymed the other ? O mercifull Lord , do not so looke vpon mee , that thou see not thy selfe : regard no so my wickednesse that thou beehold not thy owne goodnesse : remember not so the sinnes that I haue doone , that thou forget the substaunce which thou hast made . What ( O Lord ) is the sence of thys saying ? I will not the death of a sinner , but I desire that hee bee conuerted and liue : is this I will not the death of a sinner , if thou reiectest a sinnefull soul , if thou drownest it in hell , that crieth vnto thee for mercy ? is this I desire that hee be conuerted and liue ? O gracious God , whose word is a will , and whose will is a power , who doest promise nothing but that which thou dost purpose , and who dost purpose nothing but that which thou able to performe , suffer me I pray thee , to speake with thy mercy ; mee , I say , earth and ashes , suffer mee to speake with thy mercy , for great are thy mercies towardes vs. Lord , if thou wilt not the death of a sinner , what necessitye is there that I should bee damned ? If thou desirest that a sinner should be conuerted and liue , what difficultie is there that I should not be saued ? can the power and malice of the Deuill ? can the number , can the enormitie of my offences , either constraine that which thou wouldest not , or hinder that which thou desirest ? No , no , my God , the deuils tremble at thy mightie maiesty : and if the sinnes of the whole worlde were ballaunced against the least of thy mercies , they could holde no weighte ; much lesse can the offences of one wicked wretch sway thy Almighty and mercifull will. For by how much God is greater then man , by so much is my wickednesse inferiour to thy goodnesse . Haue mercy therfore vpon me , O almighty God , returne , del●uer my soule , saue me for thy mercies sake : for if thou wilt thou canst saue mee , and in thy will resteth the strength of my hope . Remember not thy iustice , and my desertes , but remember thy mercies , and my miseries : thinke not vpon thy hate towardes offenders , but thinke vpon thy loue towardes thy creatures : cast thy seuere eye of reuenge vpon thy sonne , but looke vpon me with thy eye of pitty . O deare God , hell is alreadie full , and what profite is there in my distructiō ? Also many millions of sinners will neuer come vnto thee , will neuer cal nor care for thy helpe : so that if thou reiectest the repentant and sorrowfull sinner , who then shall bee saued ? and whome wilte thou f●●de righteous , if 〈◊〉 iudgest without mercie ? When I was not , O Lord , thy fingers framed mee , and thou neither hatest nor contemnest any thinge that thou hast made . When I was a captiue of the deuill , a slaue of hell , thou didest send thy beloued sonne to die for my redemption : and do not now I beseech thee , cast that away , which thou h●●● purchased at soe ●●gh a price . When I walked in my owne wicked waies , thou didst patiently endure me , mightily preserue me , and graciously call mee ; and wilt thou not now beestow one louinge looke vpon mee ? Why then ( O louing God ) looke vpon thy beloued sonne : behold what hee hath suffered , & of thy goodnesse call him to thy remembrāce , for whom , thy will & his obedience did cause him to suffer . Behold his bitter agonies wherein his bodie was sprinkled with a bloodie sweate ; beeholde his backe torne with whips , his head pricked with thornes , his face defiled with spitting : behold his blessed body so strained vpon the crosse , that all his bones might be numbred : behold his harmlesse handes , & his vndefiled feete pierced with sharpe nailes : behold his naked side strooke through with a speare : behold the aboundance of blood which gushed forth of those holy fountaines ; which blood still streameth fresh in thy sight , and now pleadeth for my pardon . Beholde ( O gracious God ) how his feeling was possessed with paine , his hearing with reproach , his eies with scorne , his tast with gall : beholde howe his neck bowed , his heade hung , his breast beat ; how his sight waxed dimme , his countenāce pale , his legs & armes stiffe , how hee groaned ; how hee gasped and gaue vp the ghost . Behold the preist , behold the sacrifice , euen the lambe vndefiled , gloriously imbrued with his owne blood . Gracious and mercifull God , by this thy sonne , by this my Sauiour , I most humbly beeseech thee to looke fauourably vpon me ; encline thine eares towardes me , hide not thy face now my soule is troubled . Graciouslie receiue the lost sheepe which strayinge from thy pastures through sinne , and flying from thy presence through a guiltie conscience , hee hath louinglye sought , and ioyfullye doth bring vnto thee vpon his own shoulders . Heare mee ( O God of all power ) & turne towardes mee ; and let thy mercies accept his merits for full satisfaction of my misdeedes . O infinite mercie , thou hast sett vs a way , and giuen vs a light ; thou hast threaned vs the paines of hell , and promised vs the ioies of heauen , now pierce my flesh with thy feare , that I may auoide the one ; and inflame my soule with thy loue , that I may attain the other . Grante I praye thee , that as longe traueilers are therby taught to loue their owne cuntrey , soe my former err●urs may henceforth bee a meane to hould mee in the right path : that beeing led by thee , & walking through thee , I may come vnto thee , and rest in thee : for wee ( sillie wormes ) are vnable to enter into thine eternitie , vnlesse thou who hast created vs , doest guide vs in . Saue ( O God who desirest not the deth of a sinner ) saue my sinnefull soule , which flieth frō thy feareful iustice , to thy comfortable mercies ; from the desert of my sinne , to the desert of thy Sonne . This ( O God is easie to thy power , and vsuall to thy mercie , and agreeable to thy will Such are the witlesse wilfull , right , as is the heedles flie , Which kils it selfe , & hurtes his sight has hath her in his eie . Sperate miseri : Cauete faelices . The death of Saintes is precious . Psal. 125. Miserable is the death of Sinners . Psal 53. The III. Deuotion . The guiltines of sinne , and the consideration of Death , calleth the sinner to call vpon God , for his mercy in Iesu Christ. O Most high , most holye , moste mightye , most mercifull , most good , most goodly , most louinge , most fearefull and terrible God ; the Creator , the renuer , the maintainer of all thinges : whome to know , is to bee wise ; whome to serue , is to raigne ; whome to loue , is the life and happinesse of the soule : behold , I pore wretch , to thee who art both rich , and liberall ; I miserable , to thee who art both pittifull and plentifull do draw neere : behold , a hunger-starued begger knocketh at thy doore ; open vnto mee , O honourable householder , without whome all aboundance is beggerie ; open , I say , thy mercies to my miseries : and although I am not worthy to sitte at thy feast with thy sons , yet with the basest of thy seruantes , let me bee refreshed with some broken pieces that are taken from thy table . Thou hast commaunded vs , ( O gratious God ) to knock , to aske , and to seeke : whereuppon thou hast promised to open , to geue , and to bee founde : beholde now my sighinge doth seeke thee , my teares crie vnto thee , and the groanes of my payned soule , do knocke at the gate of thy mercies : behold , Lord , I am desirous to doe thy will , performe thou , I besech thee , thy word . And first ( O Lorde ) I acknowledge against my selfe , that I was conceiued in iniquitie , and borne in miserie ; but thou of thy free loue diddest cleanse mee , thou diddest sanctifie me , thou didst through faith on my part and mercy on thyne betroath thy selfe vnto me . Yet I , vnmindfull of so greate goodnes , haue since , with many a foule fact , distained my selfe , and dishonored thee ; not dreading thy displeasure , whole wrath maketh the deuells to quake . I was borne in necessary , but I plūged my selfe in voluntarie sinnes , I made no conscience in offending thee , & feared not to forgett thy lawe . Notwithstandinge thou , accordinge to thy wonted mercies , diddest not banish mee from thy protection ; but as though I had daylye and duly obserued thy will , thou diddest bountifullye heape thy benifites vppon mee ; so much vndeserued of mee , as not desired . When I sinned against thee , the deuill was readie to haue made a pray of mee , I was content , I was desirous to haue perished with him : but thou ( O Lord ) diddest driue backe him , and draw backe me ; not onely without either my request or knowledge , but very much against my mind . When I was in daunger of death , both by sickenesse & casualties , and my soule was so rocked a sleepe in sinnefull securitie , so burdened with the weight of wicked actions , that it must needes haue suncke downe into hell ; thy grace stoode by mee , thy power did preserue , both my body from death , and my soule from damnation . I did offend thee , but thou diddest defend mee . I did deserue death , but thou diddest preserue life ; I did not regard thee , when thou diddest safely guard mee : I ( like a wretch eyther sencelesse of desperate ) did forsake thee , and flie vnto mine enemie ; I did long , I did labour to haue bene lost : but thy care did keepe mee , whilest I busied in vayne thinges neuer marked so much ; thy loue did seeke with very greate and gracious fauours to win mee vnto thee . But as one that is sicke of a sleepie disease cannot bee awaked but by pinching ; soe out of this lethargie of sinne , my sleepy soule ( neither vnworthie nor vnwilling to haue perished ) could not be called to it selfe , but by some sharpe and sensible accident . Heereupon thou begannest to runne with me a more rugged race , laying many kind crosses vpon mee ; not onelye to bend my vnwilling , but to breake my wilfull minde , and to make it appliable to thy pleasure . Thou diddest call mee out of the wildernesse of worldlye delightes , wherin my guiltines would haue hid it selfe from thy presence ; thou diddest compell mee out of ●●e high way to hell ; thou diddest take me vpp strayinge in the streetes to attend vpon thee ; thou diddest enter couenant with thy seruāt , thou diddest stirre in mee a desire , & strengthen , an indeuour to follow thee : thou diddest instruct , thou diddest enable , both my vnderstandinge , and also my power ; that to discerne , this in some degree of duty to do thy will. Yet I ( wretch that I am ) since my entrance into thy seruice ; haue either vngraciously forgottē , or vngratfullye remembred all thy benifites , and haue not so esteemed thee for them , as I would haue done a mortall friend for a few curtisies of course . I haue forsaken thee againe , and followed the right trace of the vnrighteous world ; thinking euery thing good whose euell I had not tried . I haue prouoked thee , I haue stirred vp thine anger , I haue deserued thy displeasure , I haue done euell in thy sight ; not ignorātly but presumptuously ; not weakly but wilfully ; not fearfully , but impudently hauing not onely lost the tender touch of conscience , but beeginning to beare my selfe ( an offence beeyond the degree of my vile word ) in a brauerie of euell . Alas how deepely hath corruption tainted my soule ? what folly hath not had his feate in my mind , and left his footsteps in my actions ? Nay , I haue farre exceeded the limites of follye ; noe man not banished from his owne wittes , would thus haue bin entrapped , thus entangled . I should haue repented mee of my former sinnes , but I haue in such sorte both encreased & aggrauated thē ; that I haue scarce left , eyther number for more , or place for worse . O my God , what answere shal I make ? how shall I eyther excuse , or extenuate this my relapse ? shall I pretend the slie subtelties of the deuell ; the fair-faced shewes of the worlde ? the pleasant perswasions of the flesh ? the woman gaue it me , the serpente deceined mee ? Tush , all these are baites for babes ; but I was come to a greater staiednesse , both age , & in experience ; I was warned , I was weapened ; I was instructed , I was encouraged ; I shoulde haue vsed more warines to suspect , more wisdom to discerne , more valure , both to defend my selfe , and defeat mine enemie . Noe sure , I will neuer excuse him whome his owne conscience condemneth : I had thy expresse word and will to stop me ; my owne knowledge to bridle mee ; I would haue disalowed those thinges that I did , if any other had done them but my selfe . When a mans memorie is the bill of his debt , when his thoughts are willing wytnesses agaynste him , when his feare is his goaler , when his iudgment is his iudg , when his owne knowledg conuenteth him , there is little doubt either of denying or deceiuing credite , and much lesse of making escape . I , I , it is euen I that haue broken couenant with thee ; I haue abused my reason , rather why to do amisse , then howe to amend ; I haue falsified my faith ; I haue riotously runne after the vaine conceits or rather deceits of sin ; whose kindest courtesies are the allurementes of mischeife ; which like a be-mired dogge , defileth with fawning ; whose kisses are of power to kill . I haue receiued manye freshe woundes , I haue renued all my oulde soares , and what thou ( O Lorde ) by thy mercies haddest healed , I by my madnes haue rubbed open ; in soe much as sinne vsed agayne , hath made the pardone once granted to bee of none effect . I may well say with Iudas , I haue sinned ; but either name or number my sinnes I cannot . O bottomlesse sea of miserie and sorrowe , wherin I haue plunged my selfe , allwaies sinckinge , & yet by the infinitnesse thereof neuer at the bottome ; which I am able , neither to abide ▪ hauing the firebrandes of all furies within me , nor yet to auoide , beeing fettered therein with the cruell chaines of my owne feare . Oh my soule , full of wretchednesse , ful of shame , but fullest of guiltines , accept no obiect but of sorrowe ; drawe greedely into thy minde all conceites that maye increase thy griefe : bee ashamed , nay abhorre to think of any comforte . Loath thy selfe , torment thy selfe , and soe shall thou doe some thing well ; for thou canst neither loath nor torment a more cursed creature . Alas , howe is my soule abandoned ? how are all the powers thereof layd wast ? comforte is no more ease vnto me , then is the handlinge of sore woundes . I am deuided in my selfe , how can I stand ? I am ouerthrowne in my selfe , how shall I rise ? my desire is payned because it cannot hope , and if it hath any sparke of hope , it is rather in change then riddance of griefe . Forlorne wretch that I am , it had bin better for mee neuer to haue bin conuerted to grace , then thus peruersly to bee diuerted from the same ; for then I should haue gon on in a sober securitie , and my punishment should haue bin soe much the lesse , as ignorance is beneath contempt : but nowe I am not onely vnhappie , but vnhappy after the falle from some degree of happinesse ; nowe the footestepps of ouertroden vertue laye cruell accusations against mee , and make the hatefull comparison of vice more manifest , miserable are they whoe lose they wott not what , but more miserable are they whoe knowe what they lose . O foolish reason , how sharpe art thou to see thy mischiefe , and yet how dimme , how blinde art thou to foresee it ? O poore remnant of pierie ; onely soe much goodnes left , as to make me languish in my owne euell . O sinne , the onlye fall of my iudgment and staine of my cōscience , now thou hast sacked my soule , now thou hast beaten it downe vnder thy tiranny , rest thy selfe , forbeare a while , treade not vpon my ruins , set not fire to thine owne spoiles . And yet not so ; but do thy worst , cruell and cursed sinne , do euen the verie worst that thou canst : the more terrours thou executest vppon mee , the more shall I both loath and lament the seruice that I haue done thee ; the sooner shall I seeke to drawe my desires out of the mire of thy subiection . There is yet left , both time to repent , and occasion to amend ; yet doeth Christ , not only admit but inuite to his feast : I coulde neyther see nor sorrowe for my sinnes , did not he both enlighten my vnderstanding , and soften my sences . Hee hath not enlightened my vnderstandinge to drowne it in darknes ; he hath not softned my sences because he could not breake them ; and why then hath hee thus wakened the one , and weakened the other . It is euen soe : hee that hath hetherto in patience expected mee , doeth now in pittie call me . Speake then ( Lord ) speake vnto thy seruant ; thunder into the inner eare of my harte ; breake my deafenesse that I may heare thy voice . Lorde , thou lookest for mine amendmente that I may haue thy fauour ; and I looke for thy fauour that I may amende . Woe is mee , how longe haue I staied ? Alas how late doe I come ? how slowlye doe I hasten ? howe doeth my resolution stick betweene loathnesse and necessitie ? woe is me wretch , how cunningly doth the deuell seeke to delay mee ? what arte hath he vsed to keepe the line from breaking wherat the fish was caught ? not drawing him violently , but letting him play vpon the hooke which hee soe greedely had swallowed . O my God , the sunne of my life hath passed his Meridian , and I am now in the after noone of my age ; the night of nature will come fast vpon mee , when death ( as Gods sergeant ) will arrest , my bodie vpon debt to nature her selfe , my soule vpon trespasse committed against God. The one hee will binde hand and foote , and committe close prisoner to the graue : the other he will arraigne in the high court of heauen , where God shall bee both partie and iudge , to aunsweare to all obiections , as well of errour as of contempt . At this houre of death , when the sinnfull soule beginneth to bee loosed from the fetters of flesh , O good God , howe is it troubled ? what terrours are presented vnto it ? Then beginneth it to throwe the thoughtes freely into euery corner of the conscience ; to see the sinnes which it hath done ; to perceiue the vengeance that it hath deserued ; to consider , that the time of repentance is then at an end , and that it is set vpon the immoueable pointe of passage to a most stricte triall , vncertaine howe the best actions that it hath done shall bee examined . It is desirous to stay , it is compelled to goe : and as it often happeneth , that whilest one thinketh too much of dooing , he leaueth to doe the effect of his thinking ; soe whilest it lamenteth the losse of all the time that is past , it looseth that little which then remaineth . Looking backe , it esteemeth the whole race which it hath runne , as a short steppe ; looking forward , it behouldeth the infinite space of eternytie wherin it hath to continue ; lifting vp the minde to heauen , it discouereth a most bright & beautifull glorie ; againe , castinge it downe vpon the earth , it seeth all thinges enfoulded in a mistie darknesse . Heereupon , a new swarme of thoughts stingeth the minde ; It lamenteth , that it was soe chained with the enchauntmentes of a momentanie estate , as scarce to thinke vpon the condition which neuer shall haue end ; that to satisfie the flesh , which is to be a nest of wormes , it hath neglected the spirite , which was to haue bin a companion of Angells ; that it hath lost , for soe short a shewe , the eternall substance of pleasure ; that it hath exchanged , the treasure of immortall glorie for the trash of floating vanitie . O , if it had but a smal time more of amendment , how seriously would it conuerte ? what a sharpe and seuere course would it set into ? but it is like vnto a horse , desirous to runne , & miserably spurred , but soe short reined that hee cannot stirre : or like vnto those who in their dreames are taken with some fearfull vision , which sweate with payne , and striue to crie for helpe , but cannot finde any strength to crie . In the meane time , the head shooteth , the back aketh , the hart panteth , the throate ruttleth , the tongue faultreth , the breath shortneth , the flesh trembleth , the veines beate , the hart stringes crack ; the eyes wex dimme , the nose sharpe , the browes harde , the cheekes colde and wanne , the lippes pale , the handes numme , the iointes stiffe ; the whole bodie is in a colde sweat , the strength fainting , the life vanished , and death drawing on . Neither will the children and friendes ( for whose sake the sick shall often thinke them selues damned ) for beare in this instant of extremitie ; but continually like flesh flies they will offer molestation . Whilst these summoners of death doe execute their office , all the wicked actions , wordes and thoughts are broght into presence ; they are heaped together , and aggrauated to the vttermost ; they giue the conscience many a colde pull , and lie vpon the hart as heavie as leade . Faine would the sinner turne away his eye , but hee shall bee compelled to behold them ; they will all crie vnto him ; wee are thy workes , wee will goe with thee . Then shall the conscience sharplye accuse , the memory giue bitter euidence , reason shall sit as iudge , feare shall stand as executioner ; and scarce is there any seuere sentence in all the bible against sinne , which the deuell will not bring into minde , vrging euery poynt and amplifying it by construction . Then will resolution bee turned to trembling , pride into basenesse , confidence into despaire . Then will bee a greate difference in iudgment from that which men beare commonly in this worlde , in soe much as the sinner shall be forced to cry and confesse ; we simple men thought their life to be but madnesse , whose end wee now esteeme most honourable : but wee haue wearied our selues in craggye waies , wee are worne out in pursuing vanity , and the waies of the Lorde wee haue not knowne . Neuer did tirant exercise his rage with greatet cruelty , vpon anye that hee most hated , then the miserable sinner shall then vpon him selfe ; in iustly condemninge , in vainly acknowledging , in vnprofitably lamenting the errours of his actions ; whilest the paines of parting shall drawe the powers of the minde from true repentance . All vaine pleasures are then at an end , and as quite forgotten as if they had neuer bin at all . Yea , euery wicked delighte shall geue sharp twitches to the soule ; especially whē it considereth , that it is to endure the smart for manye thinges , wherof it must leaue the plesure to others . Somtimes the sinner , more able to abide death then the feare of death , wisheth to bee discharged , from beeinge guided by soe euell a soule ; not in full hope that his tormentes shall thereby either end or abate ; but according to the nature of greife , the present being most painfull , hee desireth to chang , and to put in aduenture the ensuing . But when he doth perceiue infinite legions of deuells prepared to receiue him , and the horrours of hell open for his entertainment , then is hee in a maze of amazement ; then like one that houldeth a wolfe by the eare , bitten whilest hee holdeth , and slaine when hee lett goe . Well then , ( secure and sencelesse soule ) howsoeuer the deuell woulde beare thee in hande , as hee did thy first parentes , that thou shalt not die : yet assure thy selfe this heauie houre , this fearfull , this dangerous , this vnauoidable passage is not farre from thee , euen in the fardest and fairest course of nature ; and may bee euerye houre , by many vsuall accidentes , both of violence and of sicknesse . Thy continuance is onely certaine in vncertaintie ; and God would haue the time vnknowne , because thou shouldest bee allwayes readie . Awake therfore , and watch ouer thy selfe ; looke vpon the pale horse , and him that sitteth thereon , whose name is Death ; prouide that thou be not sodainely surprised , and die before thou beginne to liue . Loose not the offer of occasion , whilest it may not onely bee taken , but offereth , yea sueth to bee taken ; and if it be not now taken , will neuer heereafter be ouertaken . Christ yet distributeth the treasures of hys mercye , the doore standeth yet open , to all that will bee suiters for the same ; his nature is nowe as apte to forgeue , as hys power will be able hereafter to punish . The kings of Israell were not so famous for heir mercy among the seruauntes of Abinadab , as the God is among vs. When thou didst sinne , hee did spare ; when thou didst deferre , he did expect ; when thou shalt returne he will ēbrace . The bowelles of his mercie doe still ouerflowe , neyther wante their issues to deriue the streames thereof into thy soule : his backe was torne , hys handes and feete were pierced , hys side was opened : throughe these holes thou maist see the aboundaunce of his loue , at these holy holes thou maist taste the sweetenesse of hys mercy . Present thy selfe therefore vnto him in all those humble behauiours , which the consideration of his maiestie and thy miserie can possibly frame ; be penitent for the time past , and resolue for the time to come ; and with as greate confidence as necessitie crye vnto him and say . O Christ , O eternall light , O life of all thinges , to whom nothing is soe greate that it can resist , nothinge soe small that it is contemptible ; whom no man is soe good that he doth not neede , noe man soe euell that he may not hope ; I beseech thee ; by the nobl●st title that in my greatest affliction I can geue my selfe , that I am thy creature ; and by thy onely name of comfort vnto sinners , that thou art mercifull ; heare my vile voyce , helpe my distressed soule , and in the time of necessitie and trouble bee gra●ious vnto me . Behold ( O Lord ) howe my conscience lyeth queasomed vnder the multitude of my offences ; behold how I am borne downe wyth the weight of my owne weakenesse : and doe not thou , whose propertie is not onely to spare , but to helpe , eyther lighten the burthen , or lay vnder thy heauenlye hand , my soule must needes sincke downe into hell . But thou ( O Lord ) hast neither delight nor likinge in the death of sinners ; thou didst dy to raise vs vp from the death of sin . O good Iesu , thou diddest redeeme vs when wee were thine enemies , and shall wee bee destroied now wee are thy suppliantes ? thou diddest call vs to mercie when wee craued none , and wilt thou denye vs now we are suiters for it ? through thy death wee were brought vnto life , and shall we dy now thou doest l●ue ? O thou whoe helpest the weake wich a worde , behoulde , I come , I call , I looke for thy mercie ; hide not thy face , stoppe not thine eare , cast mee not out of thy regarde : let it suffice that I feel mine own weaknesse and want , least I should haue beene too proud in my selfe ; now let thy power and plentye appeare , that thereby I may bee confident in thee . O Christ , the guide of those that seeke thee , the light of those that see thee , and the life of those that loue thee ; O sweete Sauiour , what shall I say ? whether shall I goe ? where shall I seeke thee ? or wherefore doe I not see thee ? O my God , if thou bee absent from mee , where shall I seeeke thee ? if in all places thou art present , wherefore doe I not see thee ? O infinite goodnesse , passing all humane both search and sight , thou both fillest and includest all thinges ; thou art in euerie place present without either seate or motion ; giue mee grace for thy loue and desires sake I beeseech thee , to cast off the blinde burthen of fleshlye affections ; subdue my reason , regenerate my will , and purifie my nature ; lead my desire that I may seeke thee ; lighten my vnderstandinge that I may see thee : for I can neither seeke thee without thou direct mee , nor see thee except thou reueale thy selfe . Gracious God , I haue noe goodnesse in my selfe , but onely to finde that I haue no goodnesse like a scholler , who is come to that degree of knowledge , to knowe him selfe vtterly ignorante : but suffer ( I beseech thee ) some beutifull beame of thy maiestie to shine into my soule , disperse the cloudes wherwith my conscience is ouercast , melt the mistie darknesse which couereth my vnderstanding . O thou who saydest let there be light , and light was made ; speake the worde and my soule shall bee enlightened , that I may playnly see thee , and perfectly knowe thee , and ardently both desire and loue thee . O surpassinge light , deliuer mee from the shadow both of ignorance and errour , and consequently from the darkenesse of death ; swallow me vp in the depth of thy brightnesse ; dazell my eyes , that I maye not bee able to see any thing but thee ; possesse all my bodily sences , that my sinnefull affections , or rather defections may finde no place , but that I maye soe feele thee , that I haue noe feelinge of my selfe . O Lord of life , allthough I am a sinner , yet I am thy creature , beecause thou hast made mee , yea and made me againe ; both by redeeming , and by often renuing mee : helpe mee therefore whome of thy goodnesse thou hast fashioned , let mee not perish in my miserie whom of thy mercie thou hast redeemed , gouerne mee heerafter whome hetherto thou hast preserued ; despise not ( O Lord ) the worke of thine owne handes . For wherfore hast thou created mee ? beecause thou wouldest damne mee ? It had bin better for mee neuer to haue bin made , then to bee confounded in my owne corruption . Listen ( O Lord ) to the crie of thy poore Orphane ; cast mee not off in thy displeasure , and my distresse ; forsake mee not , for thy sake , I beeseech thee . And although I haue in such sorte , both defiled and defaced this thy creature , that thou mayest iustly refuse to take knowledge of mee ; yet by thy mercies I pray thee , wherein thou art more wonderfull then in all thy workes , remoue the one , and renue the other ; rubbe out with thy bloode the staines which sticke in my soule and then thou wilt knowe it , to bee thy creature . O Lord my God , at whose presence all powers doe shake , at whose becke all creatures obey , looke fauourably vpon me from thy glorious seate ; let thy maiestie shine vnto mee through thy mercie : bee not angrye with vs ( wormish weak elinges ) although we offend , for thou knowest what wee are , and whereof we are made . Is not man rottennesse ? are not his desires vanitie ? is not his life miserie , and a verye shadowe of death ? wilt thou shewe thy strength against a worme ? against a leafe ? against a blast ? O thou who grantest truce of life , there are but twoe pleas before thy throne , either of innocencie , or els of mercie : I doe cleerely debarre my selues of the one , oh let my soule runne into the armes of the other . Haue mercie vpon mee O gracious God , haue mercy vpon mee , a most wretched creature ; deale not with mee according to my desertes , but according to the greatnesse of thy mercie , which is infinitely more then the sinnes of the whole world . O almighty God , from whose sight there is noe couert , and against whose power ther is , neither resistance nor flight , looke not vppon mee with thy eie of iustice , drawe not thy sworde of vengence against mee ; but extend that compassion , which thou hast soe graciously , soe deerelye purchased for mee . I acknowledge indeede , that amonge all , and aboue all sinners , I am wretched ; I acknowledge also that I am vnable to satisfie for my sinnes : but ( O sonne of God ) beehold that in thy selfe , which may moue thee to haue compassion vppon mee . Soe often as thou beehouldest the woundes of thy bruised bodie , soe often let pittie pierce thy harte : Soe often as thou behouldest the blessed streames of thy bloode , wherof one droppe had bin sufficient for redemption of the whole worlde , soe often couer my sinnes , and recouer mee . Forgiue my ignorance , forget my presumption , pardone my iniquities , relieue my necessities ; let my sinnes no longer bee a cloude betweene my prayer and thy pittie , beetweene thy goodnesse and my distresse , most gracious God , who art mercifull towardes all , suffer not mee to bee distitute of thy mercie : for although I haue committed that whereby I maye bee damned , yet hast thou neither forgone , nor forgotten that wherby thou art wout to saue . O wretch that I am , how coldly doe I crie ? how weakly doe I craue ? woe is me wretch , how is my harte hardened , that mine eies doe not poure forth plentie of teares ? how sencelesse is my vncleane soule , that my flesh tremble not , that my iointes doe not shake vntill my knees knocke together ? But wherefore do I expostulate with a dead carcase ? Alasse , I am nothinge but vanitie ; a rotten roote , without anye life of vertue ; a barren grounde , bringing forth nothinge but sinne , shame and damnation : I am vnable , either to giue thee any thing but of thine owne goodes ; or to doe any thinge for my selfe , but by thy free guifte . Wherefore , O sweete sauiour , by thy tender loue , and by all thy mercies I beeseech thee , giue mee grace , that with thy goodes and by thy guiftes , I may serue thee , and sorrowe for my sinnes ; giue mee alsoe a floude of teares in token of thy fauour , that I may sweetlye poure them beefore thy presence , with greate reuerence and feare , in bewailinge mine offences , Mollifie my stonie harte , illuminate my mistie minde , subdue my flesh to my soule , my soule vnto reason , my reason to faith ; let mee ioie only in enioyinge thee , in whome , desire neuer wanteth sacietie , and sacietie neuer breede dislike . Come thou into mee , that I may remaine in thee , shake off these shackles , free me from this weight of fleshly affections that leauing and loathing all earthlye desires , I may firmelye resolue , speedely beginne , and constantlye continue , in dooinge and sufferinge thy holy will. Poure vpō my hart the sweete stremes of thy grace , that therby my affectiōs may be framed , to honour thee as a Creator , to loue thee as a redeemer , to expect thee as a Sauiour , & to feare as a iudge . Let mee allwaies bee humbled beefore thee , and neuer bee high minded , but onelye in mindinge thinges on high . Write thy name with thy owne finger within the tables of my breast , neuer to be either shadowed or worne out ; that I may continually feede my hungry ho●es , with stedfast remembrance and regard of thee : for firmly to remember , & reuerently to regard thee , is our mortall manner both of holdinge and beeholding thee . Let the firie force of thy loue swallow vp my soule , that being altogether possessed therwith , it may neither feele , nor desire , nor once thinke vpō any erthly thing ; but bee alwaies and onely , not onelye ioined but vnited to thee : for as thy goodnesse towardes vs is vnmeasurable and infinite soe wee are bound to loue thee without either measure or end . Lorde , my whole desire is before thee , and my thoughtes are not secret from thy sight ; turne not thy countenance from my complaint ; heare mee , O my God , and grant my petion ; grant my petion , that thou mayst heare mee . Reach mee thy helping hande , draw my soule out of the mire of sinne wherin it is fast set , that I perish not in the presence of thy pittie . Deliuer mee frō the snares that th' enemy hath laid , to take the souls of sinners ether willfull , or secure ; cutt away occsions of euell beefore mee ; guide mee vnto thee the streightest course ; and soe long as I am to continue in this vile vale of miserie , settle mee in that state of life wherein I may best please thee and pleasure others . Giue mee grace , O gracious God , that although I haue hetherto had noe care to liue well , yet nowe I may wholly and holyly bend my care to die well ; that from henceforth I may liue in thy feare , die in thy fauour , rest in thy peace , rise in thy power , and remaine in thy ioie . Amen . Nec pudet viuere , nec piget mori . Call vpon mee in the day of tribulation . I will deliuer thee , and thou shalt praise mee . Psal. 50. The IIII. Deuotion . A Thankesgiuing , intermixt with confession and prayer , O Lorde Iesus , infinite in pitie , infinite in power , infiite allsoe both in thy rewards , and in thy reuenge : I am weakly ( thou knowest ) rather willing then desirous , with my soule to loue thee , with my flesh to feare thee , with my minde to honor thee , with my mouth to praise thee , with my whole substance to serue thee , to commend my whole substance vnto thy protection . But alas , I am soe clogged with corruption , I am soe drowned in flesh and bloud , that I scarce either dare or can lif● vp my head , and looke vnto thee : and yet why should I bee ashamed when thou doest inuite mee ? why should I bee faint when thou doest not onely incourage , but alsoe enable mee , or at the least accept my weake endeuour ? Striue then , O the verie bowels of my soule , striue with all your strength to raise your thoughtes , out of this mire of mortallitie wherein they sticke , out of these waues of fleshly affections wherein they floate , without either firme footinge or certaine drift . Aduance thy selfe towardes thy creator , Frame thy affections , to loue him for his goodnes , to honour him for greatnes , to reioice in him for his merites , to pray vnto him for his mercies , which daylye thou doest neede , and by needing doest craue , and by crauing doest obtaine ; if not according to thy desires , yet verye farre aboue thy deserts . O Lord , I confesse vnto thee , that my harte is vncleane , and that I am a man of polluted lippes ; wallowing in the dunge , and stinkinge in the rottennesse of my owne sinne : soe that I may iustlye tremble to appeare before thy glorious presence , much more to present vnto thee thy pure prayses out of my defiled mouth . But who except thou ( O Lorde ) can make mee cleane , and what is pure which thou hast not purged ? Thee therefore , O Father of life , O Lord of light , thee with all the forces of my soule , thee most humbly , most earnestly I do beseech ; heare O mercifull , helpe O myghtye Lord , helpe thy seruant whome of thy mercie thou hast created : clense my filthynes , lighten my darknes , enflame my coldenes , quicken my dulnes , awake my drowsines , reuiue my deadnes ; repaire the ruines of my soule , enlarge the frame of the vnderstanding thereof , clense it from all earthly corruption , garnish it with thy heauenly graces , that it may bee conueniently both fitt and furnished to receiue thee ; that thou maist make thine entrie , & possesse that which is thine owne , both by creation , & also by redemption ; and that as thou art exalted aboue all creatures , soe aboue all creatures I may honour thee , loue thee , and praise thee ; not with that affection wherewith my weakenesse is able , either to doe or to desier ; but with that perfection wherewith in dutie I should , and wherewith thy Saintes and angells indeede doe . O giuer of life , O restorer , O preseruer , O enlightner of life ; O most louinge and louely Lorde . But what shall I say ? where shall I finde full praises to extoll thee ? my speach faltreth , and my spirit faileth ; my tongue can applie no fitting wordes , neither can my minde supplye sufficient matter : I want wordes to expresse my minde , I want alsoe a minde to apprehende thy merites : I conceiue farre aboue the abilitie of my vtterance , and yet farre vnder the dignitie of thy desertes . Lord , my soule is desirous to yeelde praises to thee for thy benefites , but it is vnable to conceiue that which is worthy , and vnwilling to vtter that which is vnworthy ; it is ashamed to sende forth woordes , knowinge how weake they are for soe weightie an office . without thy presence it can neuer attaine to any degree of thy praise : let it therefore haue thee ( O Lorde ) that it may in some measure praise thee . For what worthy praise can I giue vnto thee , by whose goodnes I was created , by whole mercie I was redeemed , by whose power I am preserued , and by whose grace I looke to bee glorified ? when I was not , thou diddest make mee ; when I was lost and forlorne , thou camest downe , and tookest mortallitie vpon thee to redeeme mee : thou a King , diddest humble thy selfe to exalt mee ; thou wert sould to redeem mee ; thou wert wounded to heale mee ; and thou diddest dye to saue mee . O sonne of God , how hast thou abased thy selfe ? how were thy affections inflamed ? how large were the limits of thy mercie ? Lorde , thou hast loued mee more then thy selfe , beecause for my sake thou wouldest endure , not onely a contemptible life , but both a shamefull and painfull death . And yet did not thy loue in this sorte leaue mee , but thou hast continuallye soe followed mee with thy fauours , as though thou haddest regarded mee alone , and neglected all thy other creatures . When I wandred thou diddest seeke mee , when I was ignorant thou diddest instruct mee , when I offended thou diddest correct mee , when I sorrowed thou diddest comforte mee , when I stumbled thou diddest stay mee , when I fell thou diddest raise mee , when I stoode thou diddest strengthen mee ; in my affaires thou diddest direct mee , in my troubles thou diddest helpe mee , in my dangers thou diddest deliuer mee ; waking thou diddest inlighten mee , sleeping thou diddest watch mee , sinninge thou diddest suffer mee , and prayinge thou diddest heare mee . Further , thou hast annointed mee with thy holy spirit , and giuen mee a minde to follow thee ; thou hast called mee by thine owne name , and thou hast sealed mee with thy bloude vnto eternall life . These and manye other benefites haue I receiued , some in hand , and some in hope ; although through my owne sinnefull demeanor , I haue almost both let go my hold , and lost my hope . But what ? if by my owne fault I haue lost these graces , shall I bee vnthankefull to him , by whose fauoure once I had them . Lorde , I can yealde noe reason wherefore I had them but that thou wert mercifull ; ney ▪ can I say any thinge nowe I haue soe neere lost them , but that thou art iust : & therefore I thanke thee beecause thou diddest giue mee them , I am sorie beecause I haue noe better kept them , and I pray thee that thou wouldest againe fully restore them . For I assure my selfe , that thy goodnes is as willinge to restore as it was to giue ; and that my weakensse is as able to recouer as it was to receiue . Therefore , O Lorde Iesus , by thy precious teares , by thy blessed bloude which thou diddest shedd for my redemption , by the aboundance of thy mercies I most humbly beeseech thee , saue thy seruant , saue one of thy members , though poore and feeble ; saue , I saye , a part of thy selfe . Be as greate in pardoning those that are submitted vnto thee , as in punishing those that are rebellious : poure vpon my heart the sweete streames of thy mercies ; conforme my life , confirme my faith , settle mee in a right and vpright course , and contynue mee in the same euen vnto the end . The worlde ( O Lorde ) is wrapped in darkenesse , whereby it is made subiect , both to the pollicies and power of our most dangerous and deadly enemy : who beeing the prince of darkenes , is thereby become alsoe the prince of the worlde : but by thy light his malice is discouered , by thy wisdome his deceites are auoided , and by thy strength his power is repelled . Hee hath manye and verye greate thinges ( I confesse ) to laye vnto my charge , but for thy names sake ( O Lorde ) rebuke him , and deliuer me . Drawe my desires aboue the pitch of his darkenesse , raise my soule out of this myrie lake of misery , which affoordeth nothing , but eyther daungers or discontentmentes ; that this filthy lumpe of flesh onely may abide on earth , but my thoughtes may continually attend vpon thee . O sweete Iesus , the way of health , the gate of life , the pallace of pietie , of ioy , of safetie ; I doe too much depresse thy benefites whilest I labour to expresse them : for they haue not onely filled , but ouerflowed the frame of the worlde . But , O thou who vnfealest the silence of the dumbe , vntie my tongue , that I may declare thy goodnes , and giue my voice a power to praise thee for the same . By thee ( O Lord ) the exile is reduced , the captiue redemed , the sinner is iustified , the sicke are healed , the dead are raised , and the damned are saued . By thy goodnesse wee are created , by thy power wee are preserued , by thy mercye wee are saued . Thou diddest create vs without any neede , thou doest gouerne vs without any labour , thou mayest destroie vs without any losse . Thou hast giuen all thinges vnder heauen for our vse , either necessarye or conuenient ; and yet diddest thou not thinke that enough , but thou hast allsoe appointed thine angells to attend vpon vs , to stande aboute vs , to watch ouer vs , to bee messengers for our seruice beetweene thee and vs. And not onelye mankinde hast thou exceedinglye both honoured and enriched with thy blessinges , but the heauens , the starres , the earth , the aire , the seas , the floudes , the day , the night , and whatsoeuer else thou hast ordained , either for the necessitie or delight of man , are by thee renued , and restored to the end for which they were created . For all thinges were made for the seruice of man , and man for the seruice of God : but once they serued those who serued idoles , and then they were without anie dignitie , then in a verie kinde of death , being diuerted from the right vse of their creation . But now they are exalted , now reuiued , now they reioice to serue those , who serue and worship thee , O Lorde . But why doe I confine thy benefites within the compasse of the whole worlde ? They haue prepared downe into hell ; they haue alsoe surmounted aboue the heauens . Thou hast subdued the kingdome of Sathan ; thou hast broken the chaines of darkenesse and death ; thou hast loosed the captiuitie of hell . By thee alsoe the angells expect a restitution of the breach which was made amongst them , by reuolt of those which fell . O singular grace , O admirable goodnesse , whereby mankinde is saued ; the elementes are renued hell is vanquished ; and heauen is repaired . O beutifull , O bountifull Iesu , thou hast blessed al creatures , & all creatures againe doe blesse & praise thee : by thy holinesse they are blessed , by thy happinesse they reioice , by thy fullnesse they flourish . O holy , O happie , O high Iesu , how is my dull sight dazelled with thy exceeding brightnesse ? My affections laboure to attaine vnto thee , but whether , I pray thee , doest thou flie the pursuite of my vnderstanding ? How exceedest thou the compasse of my conceite ? Tarry O Lord , tarrie a while for my feeble feete , which straine to followe thee : hide not thy selfe from my dim eies , which seeke to see thee : haue pittie vppon my weake soule , which wearily panteth after the sauour of thy saluation . Reach forth thine heauenly hand ; leade mee Lorde , lighten mee Lorde , let mee put the finger of my faith into thy woundes ; let mee looke a little how thou hast loued mee . Oh wonder of wisdome , O miracle of mercie : God made all thinges , and God was made man : God made all-thinges of nothinge , and without man all-thinges had turned to nothinge : God made all thinges of him selfe , but God would not restore all thinges without man. Hee was beegotten of God by whome all thinges were made , hee was borne of a woman by whom all thinges were renued : he was beegotten of God with out whome there was nothinge , hee was borne of a woman without whome nothing was well . O Christ , perfect God , and perfect man ; O sweete safetie , O secure ioye ; howe wonderfull , how worthy a matter , how weightie is it which I doe beehoulde ? I am much delighted to see it , and yet I scarce dare vtter it . Let my sences bee silent for a time , let the tumultuous cogitations of my minde bee quiet ; reason cannot shewe her selfe more reasonable , then to leaue resoning in matters aboue her reach . What was hee made ? and what hath hee made vs ? Shall I speake with ioie , or with modestie houlde my peace ? But that which my hearte doth beelieue with loue , shall not my mouth confesse with praise ? I w●ll speake therefore , not with an high , but with an humble spirite ; not to glorie in my selfe , but to glorifie God. The Sonne of God was made man , to make men the sonnes of God. If then hee hath made vs the sonnes of his father , hee hath therby made him selfe our brother ▪ therfore , our intercessor is our brother , our iudge is our brother , our Sauiour is our brother , our God is our brother . With what assurance then may wee hope ? what feare shall inforce vs either to dispaire or to doubt ? seeing our saluation dependeth vpon the will of our most louing brother ? With what securitie may wee flie vnto him ? with what bouldnesse may wee embrace him ? with what confidence may wee intreate him ? Our louinge brother will giue vnto vs the good which wee do desire , and forgiue vs the euell which wee doe deserue ; hee will aske for vs , hee will obtaine for vs , whatsoeuer is expedient : the sonne wil entreat the father for his children , and the father will heare the sonne for his brethren . Let the diuell then doe his worst to dismay mee ; let my foolish feare murmur as much as it will ; let them both vrge they re abiect obiections , and saye ; who art thou ? howe greate are thy sinnes ? and where ( in Gods name ) are thy demerites ? I will answere with assurance , I knowe what I am my felfe ; and I knowe who hee is vnto whome I trust Hee hath giuen mee his gracious worde , who is both in promise true and mightie in performance ; hee will doe what he can for my safetie , and can doe whatsoeuer hee will. When I call to my consideration the inestimable both bent of his loue , and treasure of his mercie , then may I plainly both see and say , as the seruant of the prophette did when his eies were opened : they are more that stande for vs , then they who are against vs. 2. Reg. 6. 15. The multitude of my sinnes shall neuer choake his loue ; I can want noe merites soe longe as hee doeth want noe mercies : If his loue bee greate , my sinnes are but small ; and if greate bee his mercies , greate likewise shall bee my merites . He hath registred mee on his backe ; he hath engrauen me in his handes , hee hath sealed me on his side ; the whippes , the nailes , the speare haue surely signed his loue vnto mee : they proclaime his mercie to bee claimed of all men ; they crie comfortably vnto mee , that I neede not feare . Hee hath displaied his blessed bodie abroade vpon the crosse , his armes spreade to imbrace mee , his heade bowed downe to kisse mee , his hearte laide open to loue mee ▪ Into those armes of my Sauiour will I runne , beetweene these armes will I rest , beetweene these armes will I reioice . I will sprinckle my heart with the bloud of this lambe , and the destroyer shall haue noe power to hurte . My sinnes greater then can bee forgiuen ? Thou liest , Caine ; our sinnes can stande in noe degree of comparison with the mercies of God ; but soe farre as God is greater then man , soe much doeth the goodnesse of the one exceede the euell of the other . As the nature of God is infinite and vnmeasurable , soe cannot his loue bee limitted , soe is there noe measure of his mercie ; as the nature , soe the goodnesse of God is knowne only to him selfe . The sonne of God hath taken our substance vpon him , hee hath exalted it aboue the heauens , he hath seated it in the kingdome and glorie of his father : In him I haue a portion of flesh aud bloud , in him a parte of my selfe euen now doth reigne , in him a part of my selfe is alreadie glorified : and as I doe nothing doubt of this his communion with mee in nature , soe will I not distrust of my participation , both heere of his grace , and heereafter of his glorie ; for although I am sinnefull , yet is not hee soe vnnaturall , that either hee can forgette , or will forsake his owne mēbers . Hee that dispaireth or distrusteth his owne safetie , hee denieth Christes mercie : and consequently , hee denieth his loue , hee denieth his truth , hee denieth his power ; the loue of his passion , the truth of his promise , and the power of his ascention . Therefore , the more willinge hee was to suffer , and the more able hee is to saue , the lesse cause haue I to feare ; for when all thinges shall faile , he will most constantly keepe his faith . O wonderfull misterie , O exceeding mercie , euer to bee admired , euer to bee loued : wee were not worthye to bee seruantes , and loe we are made the sonnes of God ; yea the heires of God , and fellowe heires with Iesus Christ. Who but must bee amased at such bowelles of mercie ? who but will reioice at such aboundance of loue ? which when I call to my consideration , the burthen of my flesh doeth not so presse me , the weight of my mortalitie and miseries are not soe grieuous as they were wont . Gracious Lorde , what thankes , what praise shall I tender to thee for this adoption ? where shall I get good wordes to set forth this thy good will ? Surely , if I had the tongue and knowledge of Angells , yet could I neither thanke thee , nor thinke of thee as is it meete . For thy exceeding loue , proceding from thy meere goodnesse , reacheth beyond all boundes , both of vtterance and vnderstandinge : thy praise , Oh Lord ; is incomprehensible ; and then wee doe most praise thee , when wee knowe thee to bee thine owne praise , and acknowledg our selues vnable to praise thee . But , O sweete Sauiour , whome none seeketh but the admonished , none findeth but the guided , I beeseech thee by thine inestimable goodnesse , let mee not bee vnthankfully silent for these thy benefits teach me secretly in my hearte , O my God , teach mee thy humble seruant , O mercifull God , euen by thy greate mercies , I beseech thee , teach my hearte , with what reuerence it shoulde thinke of thee ; tell my soule , with what delight it shoulde loue thee ; giue my tongue some power to poure forth praises vnto thee : correct my weakenesse , erect my hope , direct my desires : finish the work that thou hast beegunne , and bringe mee to the fullnesse of thy mercie . I was dead and buried in sinne , I shoulde haue rotted in distruction , but thou diddest raise mee , thou diddest reuiue mee , by thy loue I liue : a●d therfore I offer my selfe wholly vnto thee , most earnestlye entreating thy gracious acceptance , that wee may loue and liue together . O Lorde Iesus , I bowe the necke of my soule vnder the feete of thy maiestie , and in the lowest degree of reuerence , doe giue thee most humble and hartie thankes for these thy benefites : I yeelde thee praise ( O Lorde ) although base and bare , and farre vnanswerable to thy desertes : yet something my weaknesse is bounde to performe ; namelye , to settle my minde to beeholde and loue thee , and to praise thee with wordes soe well as I can . O amiable , O admirable Iesu , let mee loue thee allwaies , because thou diddest loue mee firste : let mee loue thee onlye , for hee loueth thee too little , that loueth any thing besides thee , except it bee for thy sake ; allwaies and onely let mee loue thee , beecause by thee onelye I shall alwaies liue . O that my hearte did so languish with thy loue , that it might melt the moysture of my bodie into teares , oh that the bowells of my soule were soe enflamed with thy loue , that it might consume all drossie desires , and drie vp the verie marrowe of my bones : oh that I were sicke for the loue of him , whoe died for the loue of mee . Lorde , allthough I bee not worthy soe to loue thee , yet art thou worthy much more to bee loued . Therefore ( O louing Iesu ) doe not soe denie mee that wherof I acknowledge my selfe vnworthy , that thy selfe be depriued of that , wherof thou art most worthye . Graunt ( O Lorde ) graunt I beeseech thee , not for my desertes , but for thy mercies sake , graūt to my soule , that it may loue thee as thou hast deserued . Grannt ( I say ) that I may bee worthy to giue that , which thou art worthy to receiue : soe shall I bee worthy of that , whereof nowe I am vnworthy . It is verie much ( O Lorde ) that I doe desire , beeinge alltogether vnworthy to speake vnto thee ; but thy bountie hath made mee bold ; I will speake therefore againe vnto my Lorde , although I bee but dust and ashes : I will speake againe vnto him , who hath not onelye licensed , but prouoked , but commaunded vs that we should aske . O Lord our God , O gracious , O allmightie God , is it not better that thou shouldest freelye giue mee that which I haue not deserued , then that I shoulde vnthankefullye not yeelde to thee , that which is thy due ? the one woulde bee a propertie of thy mercie , the other an effect of my iniustice . Giue therefore vnto mee thy grace , that I may returne vnto thee thy due ; bestow vpon mee thy mercies , that I may commit against thee noe iniustice ; bee liberall vnto me , that I may not seeme iniurious to thee , giue ( O Lorde , ) giue vnto my soule aboundance of thy loue , which I doe iustlye desire , that I may not be vnthankfull vnto thee , which thou mayest iustlye punish . Deare Christ , I doe feele in my heart a weake warmnesse of thy loue , but my prayer is , that the coales were throughly kindled with desire , and blowne with delight into a full flame . O sacred fire , how comfortablye doest thou burne ? O heauenlye lighte , how sweetlye doest thou shine ? how desirous are they more and more to burne whom thou dost enflame ? how are they delighted whome thou doest enlightten ? Alasse , how late haue I loued thee , O beautie most exceedinglye both auncient and fresh , and yet , alasse , how little do I loue thee ? wherfore I beeseech thee , O Lorde , by thy precious woundes , from which gushed out the streames of our redemption , wound my sinnefull soule with the dart of thy loue , strike Lorde , strike with the two edged sworde which procedeth out of thy mouth , strike deepe into my harde harte , pierce my sencelesse soule , parte all the inner partes of my spirit , that I may crie out , ( but not complaine ) how I am wounded with thy loue . O sweete Christ O good Iesu , euen for thine intercession sake , and for thy merites sake I beeseech thee , giue me thy holy and chast loue , and then shall I bee fullye furnished with all heauenly ver●ues . Lorde , thou diddest loue vs when wee were thine enemies , and wilt thou denie vs now to loue thee againe ? thou hast commaunded vs with our whole harte to loue thee ; and wilt thou not graunt vs abilitie to obey . Heare O my God , heare O light of mine eies , encrease my desire , and grant my request ; stop not thime eares against mee , beecause of my sinnes . Indue my soule with thy loue , subdue my flesh with thy feare , that I may allwaies thinke of thee ioyntlye both with tremblinge and trust . Settle the loue of thee in mee , and the care of mee in thee : let my prayer come vnto thee , and thy mercie come vnto mee ; let the ioy of thy happinesse remaine with mee , and the cōpassion of my miseries remaine with thee . Let my hearte loue thee , let my flesh feare thee , let my whole substance in this worlde ioie whollye in thee , that it may enioye thee wholye in the worlde to come . Amen . Aut vbique aut nusquam liber pag. Lin. error corrected 49 9 my thy 51 13 path pathes 73 12 at them for them 112 7 my any 121 4 shall shalt 114 16 both age both in age 151 7 the God the God of Israell   4 heir their 153 7 resolue resolute 1●3 11 goodnesse goodnesse ; 161 15 sonle soule ,   16 it , it 187 14 ether either   16 occsions occasions 184 8 wheeein wherein 189 3 lif lift 191 1 for his merites , for his happinesse , to praise him for his merites , 193 4 sonle soule 197 15 thert veat vtter that 216 2 the whole world the world   3 prepared pierced 217 11 beutifull beautifull 223 2 resoning reasoning 
A16797	----	The soules heavenly exercise set downe in diuerse godly meditations, both prose and verse, by Nicholas Breton gent Breton, Nicholas, 1545?-1626? 1613 Approx. 67 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A16797 STC 3700.5 ESTC S113342 99848578 99848578 13683 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16797) Transcribed from: (Early English Books Online ; image set 13683) Images scanned from microfilm: (Early English books, 1475-1640 ; 642:05) The soules heavenly exercise set downe in diuerse godly meditations, both prose and verse, by Nicholas Breton gent Breton, Nicholas, 1545?-1626? [12], 157 p. [By R. Bradock] for VVillam Leake, Imprinted at London : 1601. In prose and verse. Running title reads: The soules exercise. Identified as STC 3700a in reel guide. Imperfect; pages 81-82 fragments; pages 81-96 bound out of place. Reproduction of the original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion THE SOVLES HEAVENLY EXERCISE Set downe in diuerse godly Meditations , both prose and verse , by Nicholas Breton Gent. ¶ Imprinted at London , for VVillam Leake , 1601. TO THE Right honorable William Rider , Lord Maior of the citie of London . RIght Honorable , I haue read , that newely after the Coronation of Alexander the greate , diuers of his subiectes , as well of the Nobilitie , as meaner condition , did present his greatnesse , with such giftes as their abilities could purchase , to manifest the na ture of their loue , or seruice : among all which , a poore Mason , not so rich as cunning , in his Arte ; and yet as willing as any , in some token of his seruice , to make some manifestation of his humble loue , brought into the Court a bagge full of stones ; but what they were , or how they were wrought , was not knowen to anie , neither would hee let any man see them , till hee was brought vnto the Emperour : where , vpon a table , hee laid before him his owne Image , but in so deade a colour , as if hee were to be laid in his graue , with these words written vpon his breaste , Talis eris . Diuers of his Court , at the beholding thereof , began to frowne at the poore Mason , that hee durst at such a time of pleasing triumphes , present his Maiestie with a picture of such melancholy : but the Emperour , taking by the inspiration of Gods holy spirit , a gratious apprehension of the poore mans loue , not only did thankfully accept the present , which he caused to be set vp in his owne chamber , euer after , as a cōtinual glasse for him euening & morning , & at all houres to looke vpon , but after a bountifull reward , entertaining him for his owne Mason , vsed these wordes of him vnto al those that did attend in his presence : Here are many of yee , that I am beholding to , for many tokens of your loue and seruice , but chiefely vnto this man : for some of yee haue beene sent by your fathers , some , by your friends , some from your own spirits , with such thinges as ye haue presented : but this man neither from father , friend , nor from himselfe ; but onely from God of heauen was sent vnto mee , not with a toy to delight mee , nor a Iewell to enrich mee , but with a continual warning , not to sinke in the delight of vanitie , nor to trust in the drosse of this worldly treasure , but in the greatest of my greatnesse , to humble my selfe , to him that is greater than I , & who hauing made me greate , can bringe mee to nothing at all ; and whatsoeuer , I am , or may be , doth she we mee what in the end I shall be . Thus farre of this historie I haue set downe for my purpose . Your Lordship , newly stept vp vnto the state of Honour , I know shall be followed with many friends , and gratified with many presents , which I know you will not receiue vnthankfully : but among all , I beseech you not to refuse , at the hands of an humble heart , the passionate meditations of a patient spirite : which , in the Euening , and Morning , and at all houres , if your Lordshippe wil vouchsafe at your leasure to looke vpon , yee shall see , that whosoeuer hath come to you , and whatsoeuer is brought you , GOD that set mee to worke , hath sent mee vnto you , to present you with such a glasse , as will shewe the great comfort of his grace . By which I humbly beseech his eternall Maiestie , to guide your thoughtes , wordes , and deedes , to his infinite glorie , the contentment of her Maiestie , the increase of your owne Honour , and the comfort of all that loue you : among whome , the least worthie to bee named , I humbly rest Your Honours , in all humblenesse , N. B. THE SOVLES EXERCISE . A prayer for the Lord Maior . In the Morning . OH blessed , gratious , most merciful & glo rious good GOD , whose only eye of mercie beholdeth all the dwellers vpon y e earth , & out of the bounty of thine only blessing , dost elect thy creatures to thy seruice , my deare GOD , that tookest Moses out of the water , to leade thy people through y e wildernesse , Dauid from y e sheepefolde , to sway the scepter ouer thy people Israell , and Ioseph from the prison , to be gouernor ouer many people ; & now out of meane estate hast aduanced me , among many , thy most vnworthy seruant , vnder y e scepter of my gratious Soueraigne , to sway the sword of iustice ouer this thy blessed city , let not sweet Lord , this great blessing of thy goodnesse be lost in my vnthankfulnesse , but so inspire my hart and soule w t y e grace of thy holy spirit , y t by the rules of thy direction , I may discharge the care of my duty , by thy mercy , & my soueraigns boūty cōmitted vnto mee ; y t thy name may be glorified , her Maiesty pleased , & thy people preserued . Blessed God , blesse , I beseech thee , all thy people of this cyty & land ; but especially , thy gratious and chosen seruant , and our most gratious and Soueraigne Queene , Elizabeth : inspire her with the speciall grace of thy holy spirit , that in the wisdome of thy will , she may direct the course of her happie daies , and by the mercy of her Iustice , she may so carry the Scepter of her gouernement , that thy glory may be encreased , her Maiesty admired , and vnder thee , her people be blessed . Blesse oh GOD all her honorable Counsell , that they may vnfainedly discharge the care of their dueties , in the true honour of their places : Blesse the preachers of thy holy worde , with the true knowledge and deliuery of thy holy word , and giue them that inwarde care of thy holy will , that , by the faithfulnesse of their loues vnto thee , they may be lights of good life vnto thy people . Blesse all the Magistrates , not only of this place , but wheresoeuer , w t a good and dutifull care of their charge committed vnto them : and giue me , in the grace of thy holy spirit , that true feeling of thy goodnesse , that in the sway of Iustice , I may not swarue from thy lawe , but with continuall care of thy will , I may so discharge the duety of my seruice , that in all my courses I may seeke to glorifie thy holy name , the contentment of my gratious Soueraigne , and the benefit of this , thine , and her citie . Oh gratious GOD , holde thy hande of mercie ouer it , destroy it not with Sodome and Gomorrah , for the sinnes that raigne in it : but like Niniue reforme it , and in thy mercie , preserue it : make many good gouernours ouer it , and thy people obedient vnto authoritie : oh gratious God , encrease the happie daies of our gratious Soueraigne Queene Elizabeth , not as thou didst Hezekiahs , with fifteene yeares , but many fifteens : continue her faithfull , and honourable Counsellours , this and all her cities and townes , discreete and carefull Magistrates , and euery where , true louing & obedient subiects : preserue not only this city , but the whole Realme , w t y t gratious plentie and blessed peace , wherein it now liueth , and giue me grace to my vttermost power , to labour for the preseruation of this place . Oh Lord let not this my aduancement make me vnthankfully forget thee : but acknowledgeing thy goodnesse , be euer mindefull of thy mercie , neither let the pride of authoritie , the masse of treasure , nor any worlds felicitie , haue power to draw mee from thee , but that thankfully accepting thy blessings , and carefully discharging y e duty of thy seruant , whensoeuer it shall please thee to call mee , I may willingly leaue the worlde for thy loue : oh god heare mee I humbly beseech thee , be thou a wall vnto this citie , to defende it from foraine force , and blesse it with that ioyfull peace , that may cōtinue the concorde of thy people . Graunt this oh God , and whatsoeuer else thy glorious Maiesty , in thy gratious mercy , shall thinke needefull for mee ; that after I haue passed my pilgrimage in this vale of misery , I may by the merite of thy mercy , obtaine a place , in that true Paradise , where , with thy Saintes and Angels , in the traine of thy beloued , though the least in thy kingdome , in thy heauenly Ierusalem , I may be one of thy blessed citizens , where in the ioy of my soule , I may sing to thy glory . Amen . Another for the Euening . OH gratious God , with most humble , thākfulnesse to thy holy glorious Maiesty , for thy heauenly preseruation of mee , this day , and all the daies of my life , I humbly beseech thee receiue me with all the Magistrates and members of this citie , into the heauenly guard of thy holy grace , be thou a continuall watch ouer it , that none of thy people doe perish in it : awake those that sleepe in their sinnes and take them againe vnto thy grace , confound the deuises of the wicked , that seeke the destruction of thy people . Blesse the labours of the vertuous , preserue my gratious Soueraigne , and withall her faithfull Counsellours , and louing & obedient subiects , blesse mee and my house , make vs , and continue vs , thy humble and faithfull obedient seruants , and in the peace of thy mercie , receiue vs into the Almightie hād of thy holy preseruation ; y t waking or sleeping , vprising , downelying , going forth and comming in , being preserued by thine only goodnesse , wee may glorifie thy holy name , thorough our only Lord , and Sauiour , Iesus Christ. Amen . O Almighty God , and heauenly father , from the hande of whose onelie bounty floweth the Riuer of all comfort , and , in y e foūtain of whose grace , is foūd y e only water of life ; D eternall God , father of all mercy , and God of all glory , who knewest mee before I was , hast made me that I am , and art not ignorant what I shall be , in y e worke of thine only will , to the only glory of thy holy name ; how shall I vile and wretched worme of this earth , & wicked , sinfull creature of this world , humble my selfe enough at the feete of thy mercy , to offer vp vnto thy holy Maiesty , with y e teares of my heart , the sacrifice of my soule ? Sweete Lord , I am foule , and polluted with iniquitie , & am therfore ashamed to come before thee : I haue beene a Rebell to thy lawes , and am therfore worthy to be banished from thy presence : Yea , I haue so delighted in sinne , that I am afraide of thy iudgement . Oh Lord , I am full of feare , my sinnes are before mee , my conscience doth condemne me , and thy Iustice falleth heauily vpō mee , and whither then shall I fly to helpe mee ? if to heauen , I knowe the Aungels will abhorre mee , if to the worlde , it will but further infect mee , and if to hell , it will but torment mee . Is there then no helpe for me ? Yes sweet Lord : in iudgemēt hath Iustice her grace , but in mercie hath Iustice her glorie : in y e glorie therefore of thy mercie , I humbly beseech thee looke vpon me : of nothing thou madest me , & being worse then nothing without thee , let me ioy in nothing but thee : be thou the strēgth of my hart against the enemies of my soule , and the life of my loue in the ioy of my spirit ; that , being defēded by thy mighty arme , and preserued by thy bolie spirite , in y e gladnesse of my hart , I may sing to thy glory . Amen . MOst mercifull , and Almighty glorious euerliuing and euerlouing God , y e comfort of thy sorowfull , the ioye of thy faithfull , & life of thy beloued , heare , I humbly beseech thee , the humble praiers , of a penitent sinner , from the high Throane of thy holy mercy , cast one good looke of thy comfortable pitty , vpon the wounded soule of thy vnworthy seruant . O deere Lord , thou knowest my sins , and my sorrows are not hid from thee : what shall I doe to be ridde of this foule euil ? no Surgeon can launce it , Phisicke can cure it , nor salue can heale it . Oh the wounde of sinne , that corrupteth the heart , cankreth the flesh , and eates into the very soule : is there no way to kill it ? shall thy seruant liue in it ? and his life die in it ? sweete Lord say no , for thou only canst say no : thou hast conquered the author of it , thou hast a remedy against it , & canst wholly consume it : sweete Christ therefore , that knowest my hurte , & hast my helpe , heare my cry , & send me comfort ▪ in thine vnspeake able good nesse looke mercifully vpon me , with one droppe of thy deare blood , wash me cleane frō my iniquities , with one spark of thy grace , enter into my soule , and rebuke the wicked fiend that he follow me no more : saue me out of the y e claws of the serpent , keepe from the assaults of the diuell , and deliuer mee from the malice of the wicked : Let me humbly seeke thee , truely finde thee , faithfully loue thee , and continually liue to thee : make mee hate the worlde for thy loue , and forsake my selfe to follow thee : dissolue me intoteares , to fill the bottle of thy mercie , consume me into sighs to make a sacrifice to thy glory , make me nothing my selfe to be wholly thy seruant : do with me what thou wilt ▪ so I may be to thy holy will , Let me die to sinne , & liue to grace , that in y e true fruits of repentance , I may glorifie thy holy name : and in the ioy of my soule , I may sing to thy glory . Amen . O most mercifull and almighty God , Lord of all comfort , loue , and life , in whose holy sight is no mārighteous , whose wrath no man is able to abide , & whose power no man is able to resist : O glorious king , before the feete of whose eternall maiestie , the very Angels doe tremble , the powers of Heauen doe shake , and the mountaines are readie to melt , how shal this sinfull and wretched soule of mine , that with so many horrible sinnes hath offended the glory of thine vnspeakeable goodnes , presume before the seate of thy sacred pittie , w t the least hope of thy mercy . In my selfe is nothing but sin , & ini quity , both hatefull in thy sight : to my sin belōgeth nothing but horror & cōfusion , by y e iudgemēt of thy vnpartiall iustice : and how then can I looke for any thing in my selfe , but hel , & dānation ! Dear god , I cōfesse vnto thy diuine Maiestie , such is y e nature of my corruption , as giues me no other expectation , whiles I looke vpō mine owne desert : but when againe , with the humble eye of a penitent heart , I beholde the bleeding wounds of the blessed bodie of thy dearely beloued sonne Iesus Christ , and see in his merite a present helpe for all my hurte , in his death , my life , and in his loue , my eternall consolation ; how can I despaire of one droppe of comfort ? where I see a fountaine of so much grace , as quencheth y e thirst of all y t come vnto it , ioyeth y e harts of all that taste of it , and reuiueth the soules of all that drinke of it : No , my deare Lord , in him alone , I humbly beseech thee , looke vpon mee , in his woundes let me hide me , till in his merite , thy mercie heale mee : I dare not speake to thee : let him onely speake for me , beholde his goodnesse , and not my wickednesse , looke on him that hath pleased thee , and for his sake forget mee that haue offended thee : it is I that haue deserued death for my sinnes ; but it is he that hath dyed for thē ; and since hee hath satisfied thy iustice , in him let mee begge mercy : mercy good Lord , Lord of all mercy be merciful vnto me , in Christ his passion forgiue mee , in his loue looke vpon me , let his bloode wash mee cleane from my sins , and his kindnesse be a Mediatour for my comfort ▪ that , being by him redeemed to thy seruice , I may in his loue , liue to thy glorie , and in the comfort of thy holy spirite , in the blessing of his merit , and ioy of thy mercie , I may sing to thy holie Maiestie , the eternall Halleluiah . Amen . O Blessed Lord , father of all goodnesse & mercie , who seest the very thoughts of men , before they be effected , and knowest the world before it was created ; O incomprehensible GOD , whose vnsearchable wisdome is vnspeakeable in all goodnesse , who hast made the heauens for thy beloued , and beholdest on earth the teares of thy afflicted ; who onely canst doe all things at thy good pleasure , & art plesed in nothing but goodnes : sweete Lord y t hast mercy ouer al thy works and art the onelie worker of all mercie , who hast commaunded al to come vnto thee , hearest all that cry vnto thee , and helpest all that trust in thee ; deare god among the humble heartes of those penitēt soules , that , with the teares of true repentance , in the faith of thy sonnes merit , fly onely to thy sacred mercy , I most humbly beseech thee , vouchsafe thy gratious eare , to y e grieuous complainte of my tormented spirit : oh Lord , that hast enlightened my soule w t the shining beames of thy grace , that hath taken awaie the scales from mine eyes , that would not let mee see the heauen of thy holy loue , hast , in the pretious blood of thy deare beloued sonne Iesus , cleansed mee from my sinnes , and in the sweetenes of thy loue giuen me a taste of thy selfe , hast reformed my soule to thy seruice , & anewe moulded my minde to thy mercy , sweete Lord I humbly beseech thee , let not all this good be lost in me , that thou hast done for me ; giue mee not ouer to my selfe , that sinne doe not ouercome me , but keepe mee so vnder thy winges , that no wicked spirit may haue power ouer mee . Thou knowest my tēptations , oh deliuer me from them : rebuke those wicked spirits , that I may be ridde of them , and confound their illusions , that I be not deceiued by them . O Lord cōsider my miseries , I am a wretched sinner , dust and ashes , f●● of nothing but corruptiō , weaknes & iniquity , & thou art a glorious God , spirit & life , creator of al cōfort , & only ful of al power , goodnes , & glory : sweet Lord therfore in thy pitty looke vpon me , make me strong in thee , y t am weak in my selfe , wise in thee , y t am foolish in my selfe , & holy in thee , y t am wicked in my selfe ; be merciful vnto me , & helpe mee , plague thē y t seeke y e hurt of mysoule , & confound them y t seeke to drawe me from thy loue . From the loue of this worlde , from the delight of sinne , and from the assaults of the diuell , good Lord deliuer mee : from presumptuous sinnes , and despaire of thy mercy , sweete Iesu preserue mee . Hate me not for my sinnes , but pittie mee for thy selfe ; oh saue me , for I am thy seruant : beholde the sorrowes of my soule , I haue roared for the very disquiet of my heart ; oh blesse mee with the peace of thy holie spirite , that I may sing to the glory of thy mercy . Amen . O Blessed God , father of all power , mercy , & comfort , whose graces are infinite , and whose glory is vnspeakeable : O God of all goodnesse , who canst not be but good , whose goodnesse is almighty , & whose power is ful of mercy : sweet Lord that seest the misery of man , without the comfort of thy grace , the weakenes of man , without y e assistance of thy holy spirit , and the sorrowe of man , without the ioy of thy loue , let not the burthen of sinne , lie so heauie vpon the wounded conscience of thy wretched creature , that harty praiers may obtain no hearing , true repentance may gaine no comfort , nor bitter teares moue any compassion ; let not the wicked fiend so haūt y e soule of a sinner , y t he haue no thought of thy grace : let not the cares of this world , y e feare of death , the sorrow of sinne , nor the suggestion of the diuell driue him into despaire of thy mercy : looke on him whome thou hast made , hear him whom thou hast called , and saue him whom thou hast redeemed , heale the heart that is wounded , and comforte the soule that is full of sorrowe ; in thy power fight for mee against the enemy that doth assault my soule , in thy goodnesse cure me of thei ll wherwith he hath infected mee , and in thy mercie defende mee from the temptations , wherewith hee seeketh to destroy mee . Thou art my life , oh let mee liue in thee : thou art my loue , let me neuer be from thee : thou art my Lord , let me liue but to thee : thou art my God , oh let mee euer be with thee : I haue sinned , and woe is mee , but I am sory , & well is mee : for in the sorrowe of my sinne , is my hope of thy mercie , and in the hope of thy mercie , is the ioy of my soule . Thou biddest mee repent , and I shall haue mercie , aske , and I shall haue , knocke , and it shall be opened vnto mee : O my deare God , with the deepe sighes of vnfained sorrowe , and the true teares of my hearts repentance , haue I knocked at the gates of thy gratious mercie , begging an almes from y e hand of thy blessed bountie , one crumme of comfort from the table of thy mercie , one looke of pittie from the eye of thy loue , one droppe of thy bloode to cleanse mee from my sinnes , one droppe of thy grace to feede the lampe of my loue , and one looke of thy loue to make me liue for euer . Sweete Iesu seeme not deafe to me , who hearest all that cry vnto thee , but open the gates of thy mercie , and let in the soule of thy vnworthy seruant : that being rauished with the ioy of thy presēcc , I may sing aloude , to thy glory . Amen . O Most mercifull God , the fountaine of all goodnesse , and glorie of mercie , who seest y e ioyes of the soule , that is touched w t the finger of thy loue , and knowest the sorrowes of the heart , that languisheth in the griefe of thy displeasure : I humbly beseech thee haue mercy vpon the afflicted spirite of thy poore vnworthy creature : who sometime is rauished with the admiration of thy goodnesse , but no sooner falleth from the hande of thy mercie , but is readie through the illusion of sinne , to drowne in the sea of iniquitie ; where , how deepe are the sorrowes of the repentant , let thy seruant Peter be a witnesse . But , what is a plant , that hath no earth to growe in ? What is a fish that hath no water to swimme in ? what is the heart that hath no loue to liue in ? and what is the soule , that hath not thy spirite to ioy in ? Oh , when thy seruant Peter was rauished , in the sweetenesse of his ioy , he forgat y e greatnesse of thy goodnesse ▪ when presuming of his owne power , he remembred not the gift of thy grace : who then saide , hee would die for thy loue , but shortly after denyed thee , & thy loue : in the feeling time of thy loue , death was sweete to his imagination , but in y e withdrawing time of thy mercy , life was sweet to his corruption ; in y e ioyfull time of thy loue , hee was like a plant y t florished by the river side , who , in the groūd of thy grace did prosper w t the deaw of thy mercy : but no sooner fell from the blessing of thy holy spirit ▪ but he was like a blasted stock , y t loosing his sap was ready to be cut down , & cast into y e ster : but sweete Lord , thou didst tel him his folly , & correct him for his fault : thou shewedst him his weak nesse , and thou gauest him strēgth , he loued thee , & thou knewst it ; yet he forgot thee and thou sawest it ; but how sweetly didst thou deale w t him ? Thou didst loue him euer , & didst leaue him but for a while . Thou keptst sap in y e roote , that made the tree to flourish , and to bringe forth much fruite : yea to him , who had thrust himselfe out of Paradise , thou gauest the keies of heauen gates . Howe greate then is thy goodnesse ? that forgiuing offences , wilt ioy the hearte with such gladnesse . Sweete Christ , thou sawest his sorrow with his sinne , and setting the one against the other , diddest cure him of both ; his words were heinous in denying of thee : but his teares were bitter that hee shedde for thee : when thy hande of mercie wiping away y t one , would not let thee looke on the other : Such was thy regarde of his loue , as put his sinnes out of thy remembrance . O sweete Iesu , is thy mercie closed vp into so narrowe a compasse , that only Peter hath the benefit of thy blessing ? No , my dear loue , I know thou art almighty , all good , & all glo rious : thy mercie is ouer all thy workes ▪ and I am one of them whom thou hast made : thou camest to call sinners to repentance , and with confession of mine vnrighteousnesse , I cry vnto thee for mercy : thine eares are open vnto all , and therefore I know thou wilt heare me , thine eyes beholde all things , & therefore I know , with my sins my sorrowes are not hid from thee : thou art good to all that trust in thee , and therefore my hope is onely in thee : but where Peter denied thee once , I haue denyed thee too often , & where he repēted in tears , I haue continued in sins , he therfore obtained mercy , & I haue deserued punishmēt : but yet at what time soeuer a sinner repēteth him of his from the bottom of his hart , thou hast promised , sweete Lord , that thou wilt put all his wickednesse out of thy remembrance : thy promise is trueth , & thy truthe can not faile , and therefore in the faith of thy trueth , w t the teares of sorrowe I fly to the comfort of thy mercy : I dare not boast of my loue , my soule hath beene so blotted with iniquitie ; but cry in the sorrowe of my sinne , O lord thinke vpon mee in thy mercie , and though I be not Peter , yet be thou Christ. I come not to him to be let in at thy gates , but cry vnto thee for the comfort of thy mercie , most humbly beseeching thee , to forgiue me my wickednesse , and to inspire mee with thy goodnesse ; that if I slide , yet I may not greatly fall , but in the feeling of thy mercie , I may lay downe my life in thy loue , and in the comfort of such grace , giue thee wholly y e glory : let no cocke crowe at my deniall of thee , but the Angels reioyce at my confession of thee : yea let my soule be so rauished with the loue of thee , that I may ioy in nothinge but thee , and in the ioyfull ioy of my soule , sing to thee , the onely true , due , and eternall Halleluiah . Amen . BLessed Lord , and Lord of al blessednesse , father of all mercy , and God of all goodnesse , who out of the aboundance of thy heauenly store , dost enrich the soules of thy belooued seruantes , and sufferest none to perish , that put their trust in thy mercie , looke I humbly beseech thee , vpon the miserable neede of my distressed soule , which pining thoroughe the wante of thy grace , cryeth vnto the glorie of thy pitty ; Merciful Lord , be mercifull vnto me , the sorrowes of my hart are enlarged , oh bring thou me out of my troubles : many are the sorrowes , that I endure , but most in the cold feeling of thy comfort ; for , when I faine would seeke after thee , the cares of this worlde , the corruption of the flesh , and the illusions of the diuell are readie to drawe mee from thee : in thy word I haue beene vnfaithfull , for thy blessings vnthankefull , and if thy seruice vndutifull : if thou correct me , I am vnpatient , if thou forbeare me , I am vngratious , and in thou entreate mee , I am vnkinde . Thus euery way , wo is me , I am so full of iniqnitie , that goodnesse hath almost no place in me : sinne hath taken such holde vpon mee , that despaire hath almost possest mee ; but yet sweete Lord , if thou but touch y e heart , al the bodie wil haue health , and if it please thee to comfort the soule , how can the heart be agrieued ▪ O deare God , at thy rebuke the windes were downe , the waues were calme , the ship was safe , and thy disciples were ioyfull : at the touch of thy finger , the blinde receiued their sight , and at the sounde of thy voice , a legion of diuels ranne away . O Lord , all power is in thy will , and all glorie is in thy mercie : in thy glorious mercie therefore I humbly beseech thee looke vpon me , deliuer me from y e troubles that in the depth of sorrow seeke the drowning of my soule , touch the eyes of my heart with the finger of thy mercie , that beholding the glorie of thy goodnesse , it may humble it selfe to thy seruice , and driue from mee all those wicked Spirites , that doe hourely torment mee with temptations : O Lord thou knowest my heart , & hast seene my soule in aduersities : thou hast euer been my comfort in my troubles ; oh leaue mee not to the will of mine aduersaries . O deare God , thou hast created mee for thy selfe , and wilt thou not knowe mee in thy selfe ▪ Thou hast redeemed me by thy selfe , and wilt thou put mee from thy selfe ? yea thou hast comforted me with thy selfe , and wilt thou not take mee to thy selfe ? yes , my sweete Lord , though sinne hath woūded mee , thy mercie can heale mee , and thy word doth assure mee , that thou wilt haue mercie vpon mee ▪ thy blood is not so dry , but thou hast one droppe for my comfort . Thou art the good sheepeheard ▪ that wilt loose none of thy flocke , and thou art alwaies with mee , for thy right hand doth vphold me : great are my troubles , but thou canst deliuer me out of al : yea in the midst of my calamities , thy rod and thy staffe doe comfort mee : Sweete Lord , therefore beholde my confession , and accept my submission , forgiue mee my sinnes , and comfort mee with thy graces , strengthen my faith , and blesse my beliefe in thee : humble my soule in thy mercie , and let mee not bee vndutifull in thy seruice : make me thankefull in the labour of my loue , vnto the mercie of thy holie Maiestie ; giue mee patience in thy correction , repentance in thy forbearāce , and true ioy but in thy loue : so being wholly wrought vnto thee , longing euer for thee , and ioying onely in thee , I may most ioyfully sing with thy seruant Dauid ; The Lord is the portion of mine inheritance . Goe the worlde to whom̄e it will , my soule , ioy thou onely in the Lord , knowing that hee hath giuen himselfe to the crosse for thy comfort : him onely loue , him onely serue , and to him onely giue all glory , worlde without end . Amen . BE mercifull vnto mee , O God , be merciful vnto me , for man goeth about to deuoure me , he is dailie fighting , and troubling me : so many are the occasions of euill that drawe mee from thee , that I knowe not almost how to come to thee : yet sweete Lord , though I am fearefull of thy displeasure , I despaire not of thy mercie ; for though thou awest thy children , yet dost thou not terrifie thy seruants , & whom once thou hast chosen , they can neuer be forsaken : for thou art the comfort of the afflicted , and the ioy of thy sorrowfull : and therefore in the sorrowe of my soule doe I flie onelie to thee to thy mercy , for my cōfort : thou cleansest their eyes , y t wold , & cānot see thee , thou openest their ears , y t would & can not heare thee : yea , thou strēgthenest their faith y t cōfes their vnbelief vnto thee ▪ O lord therfore of thy goodnesse , cleare my blindnes , y t haue wandred awry from y e way of thy ▪ holy will , heale me of my deafenesse , y t haue too long harkened vnto the follies of y e world , & strengthen my beliefe , that hath bin too weake in thy holy word : so shall mine eies be euer looking towards thee , mine eares shal be delighted with y e hearing of thy voice , and my soule shal reioyce in the faith of thy mercie : yea my hart shall loue thee , and my lips shal praise thee : hear me therefore sweet Lord & helpe me , haue mercy vpon mee , & bring me out of my troubles , that in the rest of thy mercy , I may sing to thy glory . Amen . MY God , my God , looke vpon mee take not vengeance of my sins , but spare mee whom thou hast redremed with thy most pretious bloode , and be not angry w t mee for euer : so many are y e sorrowes that compasse mee in on euery side , as without the greater feeling of thy mercy , wil confound y e hope of my comfort . O sweete Lord , I goe mourning all the day long , and all with feare of thy displeasure , which I confesse I haue deserued , & therfore am iustly punished ; but sweete father haue mercie vpon mee , beholde the teares of true repentance , that in the bitternesse of vnfained sorrow , in the humilitie of my soule , cry vnto thy blessed patience for one droppe of thy pittie : louing father , looke vpon mee , and stroake mee with the hand of thy cōfort , whom thou hast stricken , with the rodd of thy correction : chide but be not angry , let not thy wrath burne like fire , that art so glorious in thy mercie : turne thy face from my sinnes , and blot out all mine iniquities out of thy remembrance , out of the hel of my miseries , take mee to the heauen of thy mercies : let mee feele thy louing kindnesse in the morning , that I may sing all day of thy goodnesse : woe is mee that euer I swarued from thee , and well onely were it with me , if I could euer be with thee : O God of all perfection haue patience with my corruption , O Lord of all goodnesse forgiue mee my wickednesse , and O king of all glorie , comfort me with one crūme of thy mercie : thou hast created mee in thy power , redeemed mee in thy loue , and in thy holy spirite sanctified mee ; and wilt thou now forsake mee , that hast done all this good for mee ▪ No , sweety Lord , thou art wise , and knowest what is meete for me ; though I knowe not what is good for my selfe ; but , sweete Lord , I humbly beseech thee , helpe mine ignorance , and make mee to knowe what is conuenient for mee , in thy holy will , y t thou chastenest , whom thou louest , and therefore I may take comfort in thy correction : that scourges are but trials of thy loue , where patience is a blessing of thy mercie ; while faith is neuer destitute of comfort , that is laid vp for euer in thy loue : thus deare Lord I humbly beseech thee to deale with thy vnworthy seruant , that if I be plagued with Iob , I may haue patience w t Iob , if I haue Paules troubles , I may haue Pauls faith , and Pauls loue : so in the feeling of my ioyes wil my sorrows be forgotten , and in the ioy of thy loue shall I reioyce for euermore : but , my deare Lord , Iob was a iust man , and feared to offend thee , & I am a wicked wretch that haue not feared to displease thee : Paul was faithful thorough thy grace , and I am fearefull through my sinne , and therefore their troubles turned to their ioyes , while my punishments are continuall torments : yet sweete Lord Iesu , I can not so forget thee , but I must needes come to thee ; and though ashamed to come before thee , yet behinde thee , to touch y e hemme of thy garment : I haue beene vnfaithfull , oh helpe my vnbeliefe , and in the sweetenesse of thy mercie , shewe the greatnesse of thy glorie : thou sauedst Peter frō drowning in the sea , oh saue me from sinking into sinne , thou sauedst Daniel in the Lyons denne , oh saue mee from the mouthes of my Lyonishe enemies , thou tookest Ionas out of the Whales belly , oh take mee out of the whale of this hellish world : thou sauest all that trust in thee , oh saue mee that trust onely but in thee : in thee sweete Lord , the onely life of my loue , & whole ioy of my heart ▪ heare me therfore , I beseech thee , and in thy mercie helpe me ▪ among the number of thy elected , let mee be one of thy belooued , that in the traine of thine Aungels , though y e least in thy kingdome , yet in the ioy of my soule I may sing to thy glorie . Amen . ETernall power of eternall peace , holy , and almightie glorie of incomprehensible Maiesty , most mercifull and only good God , who hast made all thinges by thy power , by thy mercie preseruest them , and by thy wisdome dost gouern them , sweete Lord , deare life ▪ liuing loue , who hast created all thinges for man , and man only for thy seruice ; who lettest nothing be idle that may worke to thy glory , and art thyselfe euer in working to the only glorie of thy goodnesse , who causest the windes to blowe , the clowdes to raine , and y e earth to giue her increase , and all for the seruice of man , and him only , aboue all creatures thou hast blessed with reason to iudge betwixt good and euill , and hauing gouernment ouer all things on earth , to be gouerned only by thy most gratious goodnesse ; sweete Lord , that seest the very senselesse creatures all in their natures , holde the due of their obedience , in their seruice to thy glorie , onely man , to whom the mercie of thy holie Maiystie , hath giuen a spirit of higher blessing , wherwith to glorify thy holy goodnesse , and for that thou hast done for him , askest nothing , but to acknowledge thy bounty , and to giue thankes to thy glory yet seest how this creature of thy loue , framed nearest to thine owne image , in forgetfulnesse of thy grace , is become vnthankfull to thy glorie , giues ear to illusiōs breaks thy commaundement , and runnes headlong to destruction , without the greater holde of thy mercie , yet in that thou hatest nothing y t thou hast made , delightest not in the death of a sinner , but art glorious in thy mercy , sweete Iesu , suffer not Sathan , nor any wicked spirit , so to gouerne in the worlde , as to drawe thy people from thee : but blesse them with thy holy spirite , that they may knowe thee for and all the creatures therein power to giue their encrease , yea and themselues to the seruice of man , giue him power in the humilitie of his soule , and thankfulnesse of heart , to giue thy gratious Maiesty , some fruits of thy blessing , yea & w t all that he hath to giue himselfe wholly to thy ser who was made only by thee and for thee . Let him not liue in corruption , that was framed in perfection ; thou art his GOD , and hee is thy creature , thou art his father , make him thy childe , thou art his Lord , keepe him thy seruant , thou art his euer life , oh let him not die for euer : no creature on earth , that liueth only to it selfe , but all to thy glorie , and shall onely man liue onely to himselfe , and so be vnthankfull to thy goodnesse ? sweete Lord forbid , hatefull be that nature of iniquitie , that draweth man out of Paradise , and throweth him headlōg into hell , fie on that accursed fiend , that so be witcheth the soule with the delight of sin , and wo be to vnhappy man that so forgetteth y e godnes of his God : but yet sweete Iesu , my Lord , my master my father , my king , and my God , looke I humbly beseech thee , vpon thy wretched creature , thy vnworthy seruant , thy vngodlie childe , and thy rebellious subiect : in thy mercy looke vpon mee , looke vpon myrepentance , not my rebellions ; my sorrowes , not my sinnes ; my teares , not mine iniquities : heale my woūds , for they are corrupted , and wash me cleane , for I am fowly infected : keeps mee from the in chaunting charmes of all wicked spirites , and in the wisdome of thy holy spirite , deliuer mee from the illusions of the wicked fiende : make sinne hatefull vnto my soule , and in the wisdome of thy grace , make the whole ioy of my life : oh let mee loue thee aboue my selfe , aud hate my selfe , but in thy loue : let mee not see the labour of all thinges , and thy labour in all thinges , and my selfe idlely doe nothing , that may glorifie thy goodnesse : the earth giues mee of her fruite , and shall I giue thee no fruite ? thou hast in heauen a place for mee , and shall I not seeke the way to thee ? O my deare GOD haue mercie vvpon mee , better had I neuer beene borne , then to liue to be borne away frō thee . What is the whole world to mee , if I loose mine owne soule ? & in what case is my soule , if I want the blessing of thy grace ? haue mercy therefore vpon mee , I beseech thee , and preserue my soule , for I am thy seruant : make mee to labour in the vertuous vineyard of thy holy will● , and by the inspiration of thy holy spirit , bring forth of my heart the humble fruites of thy holy loue ; that in profiting my neighbour , in the blessing of thy grace , I may glorifie thy holy Maiesty , and in the ioy of my soule in the peace of thy mercie , I may sing to thy glory . Amen . O Glorious God of all power and pittie , to whose onely mercie belongeth the title of eternal Maiesty , who by the wisdome of thine owne will hast framed all things to thy seruice , and workest in them all to the glorie of thine only worthinesse , O deare GOD , that art the true substance of comfort , to the humble soules of thy beloued , and seest the sorrowes of thy humble seruautes , when thou withdrawest thy hande of thy mercie ; in the glorious goodnesse of thy grace , I beseech thee , thinke on the number of thy afflicted creatures , amonge whome , most needefull , though most vnworthie thy mercie , let this poore wretched , wounded , and afflicted soule of mine begge one beame of thy blessed pittie , to reuiue this dolefull , and halfe deade heart of my almost despairing spirite ; oh strengthen my faith in thy holie worde , washe mee cleane from my sinnes , and make mee to feele the ioye of thy mercie : let thy worde bee a Lanthorne to my feete , and a lighte vnto my pathes , and teach mee the way that I shall walke in , for I betake my selfe wholly vnto thee : let mee say with thy seruant Dauid , O thar my waies were made so direct , that I might not offend my God. O deare Lord , great was his happinesse in thy grace , that had such a feeling of thy blessing , to haue such a loathing to the worlde , for thy loue : blessed , and ten times blessed were my soule , had it such a feeling of thy grace : but I may rather cry , woe is mee that euer I was borne , to liue so long in the sinke of so much sinne , that looking on the filth of my soule , I am ashamed to looke vp toward thy mercy : yet when againe I remember the Leapers that thou hast cleansed , the sins that thou hast pardoned , and the soules that thou hast comforted , I can say to my selfe , oh my soule , why art thou so disquieted within mee ? knowing the goodnesse of thy God : and then in the teares of true repentance on the knees of my hearte , in the humilitie of my soule cry vnto thee : O deare God , remember not the sinnes of my youth , forgiue mee all my offences , cleanse mee from my iniquities , & take me againe vnto thy grace : O Lord , let me feele a little of y t louing kindnesse , wherwith thou dost glad the heart of thy beloued , let me think w t thy seruant Paul , y t all the treasure of this world is but trash , compared to the rich iewell of thy loue : O sweete Christ , so comfort me w t thy selfe , y t in the gladnesse of thy goodnesse , I may sing with thy seruant Simeon , whē he had the in his arms : Lord , now lettest thou thy seruant depart in peace , according to thy word , for mine eyes haue seen thy saluation . Blessed were his eyes y t so liued to beholde thee , and blessed were my soule , if it could so liue to embrace thee : but my deare GOD , since the corruption of sinne will not suffer mee in this world to beholde thee , I humbly beseech thee , mortifie the delight of sinne in mee , that it may haue no power to drawe mee from thee , that when I haue finished the daies of the imprisonment of my soule in this darkesome caue of this my wretched carkas being freed from the hell of sinne , by the merit of thy mercie , in the libertie of my loue , I may see the ioy of my soule , and in the ioy of thy gratious goodnesse , I may sing , to thy glorious maiestie , the only endlesse Halleluiah . Amen . O Glorious God , who from y e heauēly throne of thy holy mercie , beholdest all the dwellers vpon y e earth , and seest the essence of euery substance , which no shadowe can hide from thy sight , O God of al true wisdome and goodnesse , who seest the very hearts of all creatures , and knowest the thoughts of all y e world , yea before the worlde was , in the aboūdāce of thy mercie , cast one look of thy gratious eye , vpon the sorowfull soule of thy vnworthie seruant : vnworthie I confesse my selfe to appeare before thy presence , so hideous is the horrour of my sinne in thy sight : yet when I knowe , that from corruption thou canst looke for no perfection , and that mercie in iustice sheweth the glorie of thy goodnesse , I had rather say with thy seruant Dauid , If my sinnes were as red as scarlet , thou canst make me as white as snow , then to cry out with Cain , my sins are greater thē I can bear : O my dear Lord thou hast called al vnto thee that are laden , & thou wilt ease them : and to thee I come so laden with sinne in my soule , that I can scarce looke vp to thy mercie : hear mee therefore I humbly beseech thee , and in the greatnesse of thy mercie , ease me of this heauie burthen of my sinne : O Lord , I confesse to thee , I was conceiued , and borne in sinne , and in transgressions of thy commandemēts , haue I wasted the weary daies of my life : yet , sweete Lord , when I knowe , thy wisdome beholdeth the weakenesse of my corruption , and thy mercie considereth the sorrowe of my repentance , I am emboldened in thy worde to come vnto thee , and on the knees of my heart to cry vnto thee ; O Lord haue mercie vpon mee , beholde the worke of thine own hands , lose not whome thou hast redeemed , regenerate whom thou seest corrupted , heale him whome sinne hath wounded , and performe the grace that thou hast promised ; that being cured of sinne , and with thy grace comforted in the loue of my hart , & ioy of my soule , I may sing to thy glorie , the eternall Halleluiah . Amen . THe lord he is my sheepheard , that doth feede My soule full sweetely by the riuer side , And will not let mee nibble on a weede , Where hee doth knowe there may my hurt abide . He will not let the Wolfe come neere the folde , Where he hath laide His louing flocke to rest , Nor will hee let them bide the bitter colde , But sweetly warmes them from his sunny breast . Along the pastures faire , and fresh , and greene , He leades them forth , for their best liues behoue , Nor euer yet was there confusion seen ▪ Of any flocke , that hee doth fairely loue . Hee doth not robbe them of a locke of wooll , But kindely calles them to their fairest folde , Nor doth he vse the cunning how to cull The fat from leane , nor yoūg ones frō the old ▪ But all alike hee loues whom he doth keepe , And if that any stray out of the plaine , Vpon his shoulders hee brings home that sheep , And sings for ioy to haue his lambe againe . The winters worme , nor yet the summers flie Can once anoy the smallest lambe of his : But they shall still encrease , and neuer die , But euer liue in euerlasting blisse . He giues them water from the liuing rocke , Where neuer yet did harmefull thought arriue : Yea hee so dearely lou'd his little flocke , That hee did die , to saue his sheepe aliue . But shall ( oh Lord ) this sinfull soule of mine , So many waies with miseries opprest , Become a lambe of that faire flocke of thine , And feede with them when they are fairely blest ? Then , when I heare my louing sheepeheard call , My faithfull soule vnto her fairest folde , I will forsake these worldly pleasures all , And only ioy my Iesus to beholde . FINIS . THe foole hath saide within his heart , Hee thinks there is no God. But hee shall finde for his desart , The Lord his heauie rodde . For when the Lord beginnes to frowne , But with an angry eye , Then Sathans power shall all goe downe , And all his dogges shall die . And then the reprobate shall finde There is a God indeede , Who at his pleasure with a winde , Can shake thē like a reede . And by the rootes can teare them vp , And fling thē down again , And make them taste the fiery cuppe Of euerlasting paine . For though a while God lets them liue , And in their brauery bide , Yet in the end his hand will giue A plague to all their pride : Till when he lets them walke the path Their wickednesse hath trod , Vntill , by feeling of his wrath , They know there is a God. And then too late they howle and cry , And gnash their teeth for grief And euer liue , and euer die , And neuer haue reliefe , When they shall see before their face The ougly shapes of sinne , That on the earth in euery place , They tooke their pleasurs in : Where euery diuell shall haue power The damned to disease , And not a minute of an hower Shall giue thē hope of ease . While in the heauens the chosen folke , Without althought of strife , Shall sit aboue the mountaine rocke Of euerlasting life . And virgins , with the Angels sweete , Shall sit , and play , and sing : And mercie , grace , and truthe shall meete To glorifie their king . And my poore soule , that hath no ioy , But in my liuing Lord , Shall ioy to see my God destroy The scorners of his word . O that my heart coulde hit vpon a straine , Would strike the musick of my soules desire : Or that my soule could find that sacred vaine That sets the consort of the Angels quire . Or that that spirit or especiall grace , That cannot stoupe beneath the state of heauē Within my soule wold take his settled place , With Angels ens , to make his glory euen . Then should the name of my most gratious king , And glorious god , in higher tunes be sounded Of heauenlie praise , then earth hath power to sing : Where earth and heauen and Aungels are confoūded , And soules may sing while al hearts strings are broken . His praise is more thē can in praise be spokē . IF I could set downe twenty thousand waies , And twentie thousand thousand , thousand moe , To penne his highest heauenly comforts praise , That will not see my spirits ouerthowe : If I could thinke of nothing els but glory , And in the highest , highest , highest height , To shewe the state of that celestiall story , Where Aungels wonders in their honours waite : If all the powers of heauen & earth would meete , And all acknowledge all their powers too little , To shew the smallest of his smallest sweete , Yet , to his title , All were but a title ▪ Then since no thoughts can to his praise be raised , Aboue all praises Let my God be praised : While the Aungels all are singing , All of glory euer springing , In the grounde of high heauens graces , Where all vertues haue their places , Oh that my poore heart were neare them , With an humble soule to heare them . Then should faith in loues submission , Ioying but in mercie : blessing , Where that sinnes are in remission , Sing the ioyfull soules confessing Of her comforts high commending , All in glory neuer ending , But ah wretched , sinfull creature , How should the corrupted nature Of this wicked heart of mine Thinke vpon that loue diuine , That doth tune the Aungels voice , While the hoastes of heauen reioyce ! No , the songe of deadly sorrowe , In the night , that hath no morrowe , And their paines ( not eas'd , not ended ) That haue heauenly powers offended , Are more fitting to the merit Of my foule infected spirit . Yet , while mercie is remoouing All the sorrowes of the louing , How can faith be full of blindenesse , To despaire of mercies kindnesse , While the hande of heauen is giuing Comfort , from the euerliuing ? No , my soule be no more sory , Looke vnto that life of glory Which the grace of faith regardeth , And the teares of loue rewardeth : Where the soule the comfort getteth That the Aungels musicke setteth . There , when thou art well conducted , And by heauenly grace instructed , How the faithfull thoughts to fashion Of a rauisht louers passion , Sing with Saints , to Aungels nighest , Halleluiah , in the highest . OH that my heart could neuer cease to sing The holy praises of my heauenly king : And that my minde could think vpon no blisse , But of the grace wherein his glory is . And that my tongue could talke of nothing else , But of the wonders of his worthinesse : And that mine eye could see but where hee dwels , Who is the height of vertues holinesse , And that my tongue could like no other taste , But of his flesh that is the spirits foode : And that my soule might sweare a solemne fast For one pure droppe of his deare pretious blood . That at my song the Aungels might reioyce , To heare the musicke of a sinners voice . HElpe , cryes my hearte , not frō the hellish place This wretched world nor all the wealth therein , But from the God of that high heauenly grace Whose only mercie doth all glory winne . Hee , hee alone , that sees the sinners teares Distilling from a true repentant heart , And will not let him perish in those feares , That make the waie to an infernall smart : That onely Lord , of onely life and loue , Who doth forbeare , forgiue and quite forget All those misdeeds that his displeasure moue , While sorrowes faith is fast by mercy set . Hee , hee alone , in spight of death and hel , Blesse my poore wounded soule , and all is well . Emmanuell . COme liue with mee , and be my loue , My loue , my life , my King my God , And let mee now thy mercy prooue , That long haue felt thy heauie rodde . Thy heauie rodde , ah woe is me , A rodde of rushes , t is no more , Who highly for offending thee , Might haue beene shutte from mercies dore . But thou art hee , whose glorious eye Beholdes the sorrow , not the sinne Of him who doth for mercie cry While teares of faith doe fauour winne . Thou dost not wish a sinners death . To liue , and loue is thy delight : While in the blessing of thy breath , Is euer day , and neuer night . Oh thou more faire then fairenesse is , More sweete , then sweetenesse can be thought , More kinde then louers , when they kisse , That with thy death , thy loue hast bought . Oh truth of trueth , and yet more true , Then time can try , or tongue can tell , Whose grace and glorie still renewe In heauenly praise , in spight of hell . Oh power of powers , aboue all power , Oh constant faith for euer fast : Oh onely sweete without all sower , Oh endlesse ioyes that eue●last . In thee my loue , and but in thee , Doe euer spring , that euer were , And at thine only pleasure , bee To bee disposed euery where . Oh , thou that werte , before what was , In essence of all excellence , And in thy wisdome dost surpasse The reach of knowledge quintessence ▪ Who all of nothing didst create , But by thy worde , and to thy will : And so didst order euery state , As shewes thy high supernall skill : Who , hauing all thinges set in frame , Didst shewe what loue to man thou hadst , To giue him power each thing to name , And make him Lord of all thou mad'st . And more then that , to shewe thy loue , Thou mad'st him like vnto thy selfe : Till Iack an Apes of hell did prooue To make a Monkie breede an elf . Oh God , had that sweete grace of thine , In Adam , neuer beene abused , Our nature then , in him diuine , The diuels apple had refused . But ease begat such idlenesse , And idle ease such wantonnesse , And wantonnesse such wickednesse , As wrought in him our wretchednesse . Hee did forget thy goodnesse first , Wee follow him , and fly from thee : Hee for his folly was accurst , And so ( in iustice ) Lord are wee . But hee with shame beheld his sinne , And flewe to mercie for reliefe : Whose woefull state all wee are in , That to thy mercie shewe our griefe . Hee stucke vnto rocke of strength , That after labour gaue him ease : And wee in loue doe hope at length That sorrowes teares will wrath appease . Oh God , thou knowest that only knowest What knowledge is , and what to knowe , And by thy mercie onely showest , What only pleaseth the to showe , That as of dust , wee came at furst , Vnto the dust we shall againe : The belly of the world shall burst , When sinne , and sorrow shall be slaine . A time will be when that all time Shall see his longest thread will breake : When gratious loue , in praises prime , Shall only of thy glory speake : When graues shall ope and bodies rise , And hell shall shake , and fiendes shall roare , And soules ascende vnto the skies , To sing thy glory euermore . And oh , that that sweete time were come , That Saints and Aungels might accord , While earth and hell are striken dumbe , To sing thine onely glory , Lord. For here , alas , While here wee liue , Or rather die by hurt of sinne , The pleasures that The world doth giue , Doe but the way to hell beginne : Where , by abundance growes excesse , And so forgetfulnesse of grace , Or else by want , so great distresse , As brings the soule in desperate case . Which , while the heart tormented stands , In helpelesse cares calamitie , Helde all too harde in sorrowes hands , Doth long to be at libertie : That by the blessing of thy grace , Deliuered from this earthly hell , It may beholde thy blessed face : Where all contentments euer dwell . For truely loue in only thee , Doth liue all comfort , ioy and blisse , And where thou art not , what can bee , But shewes what shame and sorrowe is ? And since in thee , doth only liue The ground of the eternall good , And thou alone canst only giue The faithfull soule her heauenly foode : Vouchsafe me leaue to thee to cry , Oh let my teares thy mercie moue , Who for thy loue , would gladly die : Come liue with mee , and be my loue . But I am vile , and foule , and blacke , Vnworthy obiect for thine eyes , Yea worthy to be beaten backe , Euen from the blessing of the skies . But thou canst make mee white as snowe , By one pure droppe of thy deare sonne : And being purified so , Thou wilt forget what I haue done . Had I a heauen to entertaine Thy holy presence , it were thine : But thou a king , and I a swaine , Take pittie on this loue of mine . Thy greatnesse was in goodnesse such , As did the poorest loue embrace : And is not thy worde true in tutch , That humble loue gets heauenly grace ▪ Wherefore on knees of humble heart , Let mee thy gratious mercie moue , Put all my sinfull shame apart , And liue with mee and be my loue . For thou art wise , though I am fond , And thou canst make mee wise in thee , And thou art free , though I am bond , And thou alone canst make me free . Thou art all good , and I so ill , I know not how to come to thee : But worke mee wholly to thy will , Then be my loue , and liue with mee ▪ IN sorrowes deepe , my spirit all appalde , Seing the worlde , an only sinke of sinne , Vnto the Lord of heauen for mercy cald , And in her teares , did thus her suit beginne : If euer , Lord , a poore repentant wretch , Whose bleeding heart can hardly speake for grief , But from his soule those sobbing sighes doth fetch , That may in silence , sue for thy reliefe . My gratious Lord and euerlasting God , In pittie looke a little on my paine , Beholde my faith , forbe are thy heauie rodde , And let thy mercie heale my soule againe . I must confesse I haue offended sore That gratious will , and glorious loue of thine , I see my sinnes are euermore before This wretched soule , and wicked eyes of mine . Nor day nor night my spirit taketh rest , For feare of thy too much deseru'd displeasure : Such bitter sorrowes boyle within my breast , As prooue my torments haue no little measure . But Lord that seest , how I am wo begon me , The deadly hurt , wherin my hart doth dwel , In thy sweete mercy once but looke vpon mee : Say but thou art my helpe and I am well . WHen that I felt my soule with sorrow sokē , My wofull minde with miseries opprest , My pining heart with bitter passions broken , And euery way my spirit all distressed , Vpon my knees vnto my God I went , And in my teares I told him of my griefe , And with a heart almost in peeces rent , Repentance sued to pittie for reliefe : When to his eares , my praiers did ascende And from his holy hill his mercie heard me , And to my soule such comfort did descend That I did see , that mercy did regard mee , For I did finde how hope bad feare depart : My heartie sorrowe had obtained grace , And I did feele such comfort in my heart , That sodaine ioy , was set in sorrowes place . When , God he knowes , that with no little ioy My soule was rauisht with his sacred loue , That bad my heart abandon all annoy , I should in heauen a sweter comfort proue . Oh God , sweete God , more sweet then can be thought , When hope is least , that giues thy comfort most , Whose mercie hath so with thy iustice wrought , As will not see thy faithfull seruants lost : Among thy Saintes , and Angels that does it , About thy throne to glorifie thy name , Vouchsafe me grace to say Amen to it , Although vnworthy once to heare the same . FINIS . 
A01648	----	Gerards prayers; or, a daylie practice of pietie: divided into foure parts. 1 of Confession of sinnes. 2 of Thanksgiving, for benefits. 3 of Petitions for our selues 4 of Supplicatio[n]s for our neighbours. Written (originally) in the Latine tongue, by Iohn Gerard; Doctor in Divinitie, and Superintendent of Heldeburg. Translated and revised by Ralph Winterton, Fellow of Kinges Colledge in Cambridge. Wherevnto is added a morning and euening prayer, for a familie Exercitum pietatis quotidianum quadripartitum. English Gerhard, Johann, 1582-1637. 1638 Approx. 122 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A01648 STC 11781 ESTC S113839 99849068 99849068 14199 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01648) Transcribed from: (Early English Books Online ; image set 14199) Images scanned from microfilm: (Early English books, 1475-1640 ; 1519:06) Gerards prayers; or, a daylie practice of pietie: divided into foure parts. 1 of Confession of sinnes. 2 of Thanksgiving, for benefits. 3 of Petitions for our selues 4 of Supplicatio[n]s for our neighbours. Written (originally) in the Latine tongue, by Iohn Gerard; Doctor in Divinitie, and Superintendent of Heldeburg. Translated and revised by Ralph Winterton, Fellow of Kinges Colledge in Cambridge. Wherevnto is added a morning and euening prayer, for a familie Exercitum pietatis quotidianum quadripartitum. English Gerhard, Johann, 1582-1637. Winterton, Ralph, 1600-1636. 167, [1] p. By Edward Raban, Printed in Aberdene : 1638. A translation, by Ralph Winterton, of: Exercitum pietatis quotidianum quadripartitum. Signatures: A-G¹² . Imperfect; lacking quires D and E and leaves F6,7. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations -- Early works to 1800. Devotional exercises -- Early works to 1800. 2004-08 TCP Assigned for keying and markup 2004-09 Apex CoVantage Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2004-10 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion GERARDS PRAYERS ; OR , A DAYLIE PRACTICE OF PIETIE : Divided into foure parts . 1 Of Confession of Sinnes . 2 Of Thanksgiving , for benefits . 3 Of Petitions for our selues . 4 Of Supplicatiōs for our neighbours . Written ( originally ) in the Latine Tongue , by Iohn Gerard , Doctor in Divinitie , and Superintendent of Heldeburg . Translated and revised By Ralph Winterton , Fellow of Kinges Colledge in Cambridge . Wherevnto is added a Morning and Euening Prayer , for a Familie . Printed in ABERDENE , by Edward Raban , 1638. To the Reader . DIstressed soule ! if thou conceav'st what 't is To mount vnto the tower of endles blisse , Embrace this Work : It reacheth to the Skie ; And higher , if beyond it ought doeth lie . Mans dull capacitie , weake humane sense ; Wide worlds expansion , starres circumference , Can not it comprehend . Prayer passeth even To GODS Pavilion , to th' imperiall Heaven . That is the Golden Chayne , fixt to Gods eare ▪ Knocke , & Hee 'll open : Call , & He will heare . This , surelie ; this is blessed lakobs Ladder , On which our soules climbe , by CHRIST , to CHRIST'S FATHER . Fayth is Prayers chiefe Attendant , CHRIST the Way : GOD'S Sprite both moues , and help ? vs 〈◊〉 to pray . True loue admittance gayn● , humble confession Both helps Devotion , and procures Remission . THE FIRST PART . Of Confession of Sinnes . THE ARGUMENT . The Meditation of our Sinnes , comprehendeth in it these two heads ; Of originall and actuall sinnes . Actuall sinnes , are committed in thought , word , and deed ; By the committing of evill , and by the omitting of good ▪ Agaynst GOD , our neyghbour , and our selues . The offences of our youth are manie , and our daylie infirmities many . We are often tempted of the flesh , and we do often yeeld vnto it . Wee partake , many tymes , in other mens sinnes : and in many things wee are defectiue our selues . Wee are convicted of our sinnes , by all the creatures : and wee behold the sexeritie of GODS anger agaynst our sinnes , in the Passion and Death of CHRIST . PRAYER I. Hee weygheth , and considereth , the grievousnesse of originall sinne . HOlie GOD , and just Iudge ! I know that I was conceaved and borne in sinne : I know that I was formed of vncleane seede in the wombe of my mother : That poyson of sinne hath so corrupted and putrified my whole nature , that no facultie of my soule is free from the contagion thereof : That holie pledge of the divyne image , which was committed vnto mee in our first father , is perished in mee : There is no power at all in mee , to begin to come vnto the saving knowledge of thee , the feare of thee , confidence in thee , and loue of thee : There remaineth no sufficiencie in mee , to performe obedience vnto thy cōmandements : My will is averse from thy law : And the law of sinne in my members , beeing repugnant to the law of my mynde , maketh my whole nature become corrupt and perverse . I wretched and miserable man , doe feele the power of sinne cleaving fast to my members : I doe feele the yoke of wicked concupiscence grievouslie pressing me : For although I am regenerate , and renewed by the spirit of grace , in the laver of baptisme ; yet am I not as yet whollie free from the yoke and captivitie of sinne . For that roote of bitternesse , which lyeth hidden in mee , doeth alwayes desire to put forth new branches : The law of sinne reygning in my flesh doeth striue to captivate mee : I am full of doubts , distrust , and desire of myne owne honour : Out of my heart proceede wicked cogitations : Filthie thoughts defile mee throughout in thy sight : Out of that poysoned fountaine flow foorth rivers of poyson . Enter not , therefore , into judgement with thy servant , O LORD ; but bee propitiou● vnto mee , according to thy great mercie : The deepe of my miserie , calleth vpon the deepe of thy mercie : For this vncleannesse and filthinesse of my polluted nature , I offer vnto thee the most sacred conceptiō of thy Sonne : For mee hee was borne : For mee therefore hee was conceaved . For me he was made sanctificatiō , & righteousnes : For me therefore he is become purification and cleannes . Throgh him , & for him , thy Sonne , haue mercie on mee , O thou most highest : and set not in the light of thy countenance that hidden corruption that cleaveth to my nature ; but looke vpon thy beloved Sonne , my Mediatour , and let his most holie and immaculate conception succour my miserie ▪ Amen . PRAYER II. Hee recalleth to our memorie the sinnes of our youth . HOlie GOD , and just Iudge ! Remember not the offences of my sinnes that are past ▪ How manie venemous fruits hath the vicious roote of concupiscence , that is inherent in mee , brought foorth ! In my chyldhood what an innumerable brood of actuall transgressions hath the evill of originall sinne hatched ! The verie thoughts of my heart are wicked and perverse , even from my chyldhood ▪ yea , even from my tender infancie : For when I was an infant but of one day , I was in no wayes innocent before thee . As manie as the dayes of my lyfe are , so manie offences doe burden me ; yea , manie more by farre in number , seeing that the just man falleth seaven tymes in one day : But if the just fall seaven tymes in one day , then I wretched and vnjust man , without doubt , haue fallen seaventie tymes seaven tymes . As my lyfe hath increased , so hath the web of my sins increased : & as much as hath beene added to my lyfe by thy bountie ; so much hath beene added to the course of my sinnes , by the wickednesse of my corrupt nature . I examine my lyfe that is past : and what else doe I beholde , but a filthie stinking cloake of sinne ? I attend vnto the light of thy precepts : and what doe I finde in the course of my yeares that are past , but darknesse and blindnesse ? The tender flower of my youth ought to haue beene crowned with vertues , and offred to thee for a sweet savour : The best part of my age past did owe it selfe vnto thee , the best Creatour of nature : But the dirtie filth of my sinnes hath most foullie polluted the flower of my age , and the stinking mud of my offences hath in a wōderfull & miserable māner defiled me . The first age of man is amongst all the rest the fittest for the service of GOD : But I haue spent a good part thereof in the service of the devill . The memorie of many sinnes , which the vnbridled loosenesse of my youth hath committed , is set in my sight : and yet there are manie more which I cannot call to memorie . Who knoweth how oft hee offendeth ? cleanse thy servant from secret faults . For these offences of my youth ▪ I offer vnto thee ( holie Father ) the most holie obedience , and perfect innocencie of thy Sonne , who was obedient to thee vnto death , even the death of the crosse . When hee was but a chylde of twelue yeares olde , hee performed holie obedience vnto thee , and began to execute thy will with great alacritie . This obedience I offer vnto thee ( just Iudge ) for a pryce and satisfaction for the manifolde disobedience of my youth . Amen . PRAYER III. Hee reckeneth vp our daylie falls , and slips . HOlie God , and just Iudge ! There is no man innocent in thy sight , no man free from the spote of sinne : And I am bereaved of that glorie , which I should bring with mee to judgement : I am stripped of that garment of innocencie , with which I ought to appeare arrayed before thee : Seaven tymes , yea , and oftener everie houre I fall : seaventie tymes seaven tymes I sinne everie day . The spirit indeede is sometymes readie ; but the flesh is alwayes weake : The inward man flowrisheth , and is strong , but the outward man languisheth , and is weake : For I doe not the good that I would , but the evill that I would not . How often doe vaine , wicked , and impious cogitations aryse in my heart : How often doe vaine , vnprofitable , and hurtfull wordes breake foorth ! How often doe perverse , wicked , and vngodlie actions pollute mee ! All my righteousnesse is as the cloath of a menstruous woman : Therefore , I dare not pleade for my righteousnesse before thee : But I humblie prostrate my selfe before thy most just tripunall , and out of the deeps doe I cry vnto thee : Lord , if thou shalt decree to impute sinne , who shall abyde it ? If thou wilt enter into judgement , who shall stand ? If thou wilt call me to appeare according to the severity of thy justice , how shall I come before thee ? If thou wilt exact a strict account of my lyfe , I shall not bee able to answere thee one for a thousand : Therefore my mouth is stopt , and I ▪ acknowledge before thee , that I haue deserved eternall torments ; and withall I confesse with teares , that thou mayest justlie cast mee into prison for ever . Therefore , for these daylie sinnes of my lyfe , I offer vnto thee ( holie Father ) the most precious blood of thy Sonne , which was poured foorth on the altar of the crosse , which washeth me from all my sinnes . My sinnes which leade mee captiue , are manie in number , and most powerfull : But the ransome of thy Sonne is much more precious , and of more efficacie : Let that most perfect , plenarie , and holie pryce payed by Christ , obtayne for mee remission of sinnes . Amen . PRAYER IV. Hee examineth our lyfe , according to the rule of the first table of the Commandements . HOlie God , and just Iudge ! Thou . gavest vnto vs thy Law in mount Sinay , and thou wouldst haue it to be the rule of all our actions , words , and thoughts : That whatsoever is not squared by it , should in thy judgement bee accounted sinne . As often as I looke vpon that most cleare glasse , I perceaue mine owne filthinesse , and tremble everie part of mee . I ought to loue thee ( O my God ) aboue all thinges . : But how often doe I loue the world , and forget the loue of thee ! I am bound to feare thee ( O my God ) aboue all things : But how often doe I consent to sinne , and let thy feare slip out of my memorie ! Thou requirest , that I should trust in thee ( O my God ) aboue all things : But how often in adversitie doeth my soule waver , and anxiouslie and carefullie doubt of thy fatherlie goodnesse ! I am bound to obey thee ( O my God ) with all my heart : But how often doeth my refractarie flesh resist the resolution of obedience , and leade mee captiue into the prison of sinne ! My cogitations ought to bee holie . my desires pure and holie : But how often is the quyet state of my mynde troubled with vaine and impious cogitations ! I ought to call vpon thee ( O God ) with all my heart : But how often doth my minde wander in prayer , and doeth anxioustie doubt , whether her prayers be heard or no! How often am I remisse in prayer , aud demisse in conceaving confidence ! How often doeth my tongue pray , and yet I doe not worship thee in spirit and in trueth ! How profound oblivion of thy benefits doeth seize vpon mee ! Thou doest dayly poure thy benefits vpon me in a loving manner ; and yet I doe not daylie returne vnto thee thanksgiving . How cold is my meditation of thy immense and infinite gifts bestowed vpon mee ! What slender devotion is there for the most part in my heart ! I vse thy gifts , and yet I doe not prayse thee who art the giver . I sticke in the rivers , & come not to the fountaine . Thy word is the word of spirit & lyfe : But I through sinne and corruption haue destroyed the worke of thy holie Spirit within mee . The sparks of a good resolution often inkindled , I as often extinguish : and yet I doe not sue to thee for increase of thy gifts . For these and all other my sinnes and defaults , I offer vnto thee ( O my God ) the most pure and perfect obedience of thy Sonne , who loved thee in the dayes of his incarnation , most perfectlie with his whole heart , & cleaved vnto thee most firmlie with all his soule : in whose deeds , words , and thoughts , there was found no blot of sinne , nor spot of the least offence . That which I want , by faith I draw from his fulnesse : Therefore for this thy wel-beloved Sonnes sake , haue mercie LORD vpon thy servant . Amen . PRAYER V. Hee considereth our lyfe , according to the rule of the second table of the commandements . HOlie God ▪ and just Iudge ! It is thy eternall and immutable will , that I should honour with due respect my Parents , and the Magistrates : But how often doe I thinke too meanlie of their authoritie ! How often doe I in heart refuse to obey them ! How often doe I traduce their infirmities ! O how often doe I omit by serious prayers to further their safetie ! I often cherish anger conceaved agaynst them , whereas I ought with patience to submit my selfe vnto them . Thy sacred will requireth , that I should doe good to my neyghbour in all things , to my power : But how often doeth it irke mee to doe him good ! How doeth it goe against my stomacke to forgiue him ? How often am I solicited by my flesh , to anger , hatred , envy , and brawling ! how often doth the fire of my angrie heart burne within mee , although contentious wordes bee not heard without ! Thy holie will , requireth that I should liue chastlie , modestlie , and temperately : But how often hath the loue of drunkennesse & lust , made my soule captiue to sinne ? How often doe fires of lust flame within mee , although my outward members be restrained ! Hee that looketh vpon a woman , to lust after her , hath alreadie committed adulterie with her in his heart , sayeth the Text : How often therefore in the sight of GOD doe wee commit adulterie ! The inordinate and immoderate vse of meat , drinke , and wedlocke , often stealeth vpon vs , and maketh vs appeare guiltie before thee ▪ if thou wouldest enter into judgement with vs. Thy holie writ requireth , that in bargaining I deceaue not my neighbour in anie sort ; but that I rather further , and procure his good ; that I traduce not his faults , but rather cover thē with the cloake of charitie ; and that I doe not censure him rashlie & vnadvisedlie : But how often doe I seeke mine own profite by injustice ! How often doe I spend my judgemēt rashlie vpon my neighbour ! Thy holie will requireth , that my spirit , minde , & soule be free from cōcupiscence : But how often doth my flesh solicite mee to sinne , and contaminateth my spirit with wicked concupiscences ! As a fountayne doeth abound with continuall bubbling of water : So doeth my heart alwayes swell with evill concupiscence . For these , and all other my sinnes and defects , I offer vnto thee ( most holie Father ) the most perfect obedience of thy Sonne , who loved all men with perfect loue , and in whose mouth was found no guyle , in whose words and deeds no aberrations , no corruption in nature : To this propitiation I flee with true fayth , and by fayth I sucke out of his wounds , as much as is sufficient to justifie mee , and saue mee : Haue mercie on mee my GOD , and my Father . Amen . PRAYER VI. Hee showeth that wee often partake in other mens sinnes . HOlie God , and just Iudge ! Thou hast committed vnto mee , not only the care of mine own soule , but also the care of my neighbours : But how often doeth my neyghbour through my negligence suffer great losse of godlinesse ! How often doe I neglect freelie and boldlie to chyde him , when hee sinneth ! How often doe I , being hindred eyther by favour or feare , reproue him for his sinnes more slightlie than I ought ! In pouring out prayers for his salvation , I am too remisse ; in reprehending his sinnes , I am too-too timerous ; in furthering his salvation , I am too sloathfull : insomuch that thou mayest justly require at my hands the blood of my neyghbour that perisheth . If there were in mee a perfect and sincere loue of my neyghbour , surelie from thence would proceed freedome in reproving of sinne . If the fire of sincere charitie did burne in my heart , surelie it would breake foorth more clearlie into the spirituall incense of prayers , to be made for the salvation of my neyghbours . For a man to pray for himselfe , it is a duetie of necessitie : But to pray for the salvation of his neyghbour , it is a deede of charitie : As often therefore , as I neglect to pray for the salvation of my neyghbour , so often I condemne my selfe for the breach of the commandement of the loue of my neighbour . My neighbour dieth the death of the bodie , and sorrow filleth all with lamentation and mourning ; when as yet the death of the bodie bringeth no hurt to a godlie man , but rather giveth him a passage into a celestiall countrey : My neighbour dieth the death of the soule , and behold , I am nothing troubled at it : I see him die , and grieue not at all ; when as yet sinne is the true death of the soule , and bringeth with it the losse of the inestimable grace of God , & eternall lyfe . My neighbour delinquisheth against the king , who can onlie kill the bodie ; and beholde , I seeke by all meanes his reconciliation : but hoe sinneth against the King of all kings , that can cast both bodie and soule into hell-fire : and yet I beholde it in securitie , and consider not that this offence is an infinite evill . My neighbour stumbleth at a stone ; and I runne presentlie to saue him from a fall , or otherwise to raise him vp , if hee bee fallen : Hee stumbleth at the corner stone of our salvation ; and beholde , I securelie passe by it , and labour not with care and diligence to lift him vp againe . Mine owne sinnes are grievous anough : And yet I haue not beene afrayde to participate in other mens sinnes . Bee propitious ( O God ) vnto me , great sinner , and overburdened . To thy mercie I flee in Christ , and through Christ promised vnto mee , I come vnto this lyfe , beeing dead in sinne : I come vnto this Way , having gone astray in the path of sinne : I come vnto this Salvation , being by reason of my sinne guiltie of damnation . Quicken mee , guide mee , and saue mee , thou which art my Life , my Way , and my Salvation , for ever and ever , Amen . PRAYER VII . Hee showeth that wee are manie wayes convinced of sinne . HOlie God , and just Iudge ! If I looke vp to heaven , I thinke with my selfe , that I haue manie wayes offended thee , my GOD and Father : I haue sinned against heaven and before thee , I am not worthie to bee called thy sonne . If I looke down vpon the earth , I thinke with my selfe , how I haue abused thy creatures by my sinnes : I haue infinitelie abused not onlie the darknesse of the night , but also the light of the day , to worke workes of darknesse . If I looke vpon the examples of sinners , vpon whom thou in thy just judgement hast inflicted punishment , I finde that the weyght of my sinnes will counterpoise theirs . If I looke vpon the examples of the Sayncts , I finde that I come farre short of them in my holie service of thee . If I thinke vpon the Angell my keeper , I finde that often I put him to flight by my sinnes . If I thinke of the devills , I finde that I haue often given place to their suggestions . If I weygh with my selfe the rigour of thy lawe , I finde that my lyfe is manie wayes irregular . If I looke vpon my selfe , I finde that the verie cogitatiōs of my heart doe accuse mee before thy judgement . If I thinke vpon the houre of death to come , I finde that it is the just reward of my sinnes , and ( vnlesse thou of thy meere mercie for Christ his sake shalt receaue mee ) the gate and entrance into everlasting death . If I thinke vpon the judgement to come , I finde my deserts such , that thou mayest justlie call mee to the most exact account , and punish my sinnes according to the strict severitie of thy law . If I thinke vpon hell , I finde that I haue deserved by my sinnes the most just punishment there , If I thinke vpon eternall lyfe , I finde that I haue by my sinnes justlie fallen away from all hope of attaynment . All thinges therefore convince mee of my sinnes : Onlie thou thou , O my God , bee not thou extreame against mee ! To Christ thy beloved Sonne my onlie mediatour I betake my selfe : By him I most firmlie belieue I shall obtayne thy grace & remission of my sinnes . Thy creatures accuse me ; the booke of my conscience accuseth mee ; both the tables of thy divyne law accuse me ; Satan accuseth mee day and night : But take thou vpon thee my patronage . O sweet Iesus ! To thee the poore man is left bereft of all solace of the creatures . All my refuge is placed in thy satisfaction for my sinnes , and in thy inte●cession at the right hand of the Father for mee . My soule , take thou the wings of the morning , and , lyke a doue , hide thy selfe in the clests of the rocke , that is , in the wounds of Christ thy Saviour . Hyde thy selfe in this rocke , till the anger of the LORD bee passed by : and thou shalt finde rest , and thou shalt finde protection , and thou shalt finde deliverance therein . AMEN . PRAYER VIII . Hee by the effects of contrition argueth vs to bee convicted of the haynousnesse of sinne . HOlie God , and just Iudge ! My heart is contrite and humbled ▪ my spirit is heavie , and in a great straite , by reason of the burden of my sinnes where with I am oppressed . The cowrage of my heart hath failed , and the sharpnesse of my eyes is decayed . My heart is pressed , and from thence gush out teares : My spirit is oppressed , and I forget to take my bread : My heart is wounded , and from thence gusheth out blood , and a fountayne of teares . Who knoweth how of thee offendeth ? Who knoweth the sorrow of the heart , that is in a great straite by reason of offences ? My soule is dry and broken in pieces , and thirsteth after the fountayne of lyfe : O Christ feede mee with the dew of thy Spirit of grace . My heart that is in a great straite sigheth vnto thee : O thou true joye , giue vnto mee peace and quietnesse of heart , that beeing justified by sayth , I may haue peace with God. My heart condemn●●h mee : But doe thou absolue me , who art greater thā my heart . My conscience accuseth mee : But doe thou absolue me , who hast fastned to the crosse the hand-writing of my cōscience . I offer vnto thee ( ô my God ) my contrite & humbled heart , for a most acceptable sacrifice : I offer vnto thee my sighs as the messengers of true & serious cōtrition : I offer vnto thee my teares as abundant witnesses of my vnfeigned griefe . In my selfe I despare : In thee is my trust . In my selfe I faint : In thee I am refreshed . In my selfe I feele straitnesse : In thee againe I finde enlargment , I am troubled and burdened overmuch : Thou shalt refresh mee , and giue rest vnto my soule . One deepe calleth vpon another : The deepe of my miserie calleth vpon the deepe of thy mercie . Out of the deeps doe I cry vnto thee . Cast thou my sinnes into the deepe of the sea . There is no soundnesse in my flesh , by reason of thy anger : neyther is there anie rest to my bones by reason of my sinnes : For mine iniquities are gone ●ver my head , and become too heavie for mee . Cure my soule , thou heavenlie Physician , that I bee not swallowed vp of eternall death . Take the burden of my sinnes from mee , thou that hast taken it vpon thy selfe on the crosse , that I despare not vnder the intollerable burden thereof . Haue mercie on mee , thou fountaine of grace and mercie . Amen . PRAYER IX . Hee declareth the number and greatnesse of Gods benefits vnto vs , and the grievousnesse of our sinnes . HOlie God , and just Iudge ! By how much the more benefites thou hast bestowed vpon mee , by so much the more I grieue , that I haue so often displeased thee , so loving a Father . As manie gifts as thou hast heaped vpon mee , so manie bonds of loue hast thou sent over vnto mee ▪ Thou wouldest haue bound mee vnto thy selfe : But I haue forgotten thee and thy beneficiencie , and linked sinne vnto sinne . Father , I haue sinned against heaven , and before thee : I am not worthie to bee called thy sinne : make mee as one of thy hired servants . I am altogether displeased with my selfe : Make thou mee altogether to please thee . Thy large bountie , and wonderfull patience , haue often invited mee to repentance : But hitherto I haue beene backward to come . Thou hast often called mee ( O most Bountifull GOD ) by the preaching of thy word , by the teaching of thy creatures , by the punishment of the crosse , and by inward inspiration : But I haue stopped the eares of my heart altogether at thy call . All the faculties of my soule , all the members of my body are thy gifts : I ought therefore , with all the powers of my soule , and parts of my bodie , be readie to doe thee all holie service , which is due vnto thee : But I haue made them ( the more is my griefe ) the weapons of iniquitie and vnrighteousnesse . The breath which I fetch is thine ; the aire which I sucke in is thine ; the sūne , whose light I see daylie , is thyne : All these ought to haue beene vnto mee as furtherances and instruments to sanctitie of lyfe : But I haue abused them , the more is my griefe , to the slaverie of sinne . Thy creatures I should haue vsed to the glorie of thee the Creatour : But I haue wickedlie abused them to thy dishonour . In the light of the sunne I should haue put on the armour of light : But therein haue I committed the works of darknesse . How much soever is added vnto my lyfe , commeth all from thy bountie : Therefore my whole life ought to be employed in thy service , on whom it doeth whollie depende : And yet I haue scarce bestowed the least part therof in thy service . As manie good inspirations as I haue felt within mee , so manie hand-maydes of thy grace hast thou sent as ambassadours to invite mee most lovinglie to returne vnto thee by true repentance : But alace , how often haue I stubbornlie refused to giue them audience ! But yet receaue him , who now at length returneth vnto thee with sighing & a contrite heart . Sprinkle mee with the blood of thy Sonne , that so being purged from all the pollutions of the flesh and the spirit , I may become whiter than snow , and with all thy elect prayse thee in the heavenlie Ierusalem world without ende . AMEN . PRAYER X. Hee considereth the severitie of GODS anger agaynst our sinnes , in the death and passion of CHRIST . HOlie God , and just Iudge ! I beholde thy Sonne hanging vpon the crosse , and pouring foorth plentifull rivers of blood : ● behold him ; and behold , for verie terrour , I ●aint altogether . My ●innes are those yron nayls with which I haue boared his hands and his feete . My sinnes are those pricking thornes with which his most sacred head ( which is to bee rever●●ed of the Angelicall powers ) was crowned . My sinnes are those stinging thōgs , with which his most pure bodie ( the proper temple of Divinitie ) was scourged . A cruell wilde beast hath torne in pieces the heavenlie Ioseph , and embrued his coat with his blood : I miserable sinner am that wicked beast : for my sinnes did make an assault , and rush vpon thy most beloved Sonne . If thy most obedient Sonne is so vexed & troubled for other mens sinnes : What cause hath the vndutifull and disobedient servant to feare in regard of his owne sinnes ! The wounds of my soule must needs bee great indeede and mortall , when as thy onelie begotten Sonne is so miserablie smitten for to cure them . The disease of my soule must needs bee great indeed and mortall , when as the heavenlie Physician , and lyfe it selfe , doeth die vpon the crosse to cure it . I see the torment of his most holie soule : I heare the miserable exclamation of my most holie Saviour vpon the crosse : For mee it is hee is so vexed : it is for my sinnes that hee complaineth , that hee is forsaken of GOD. If the weyght of other mens sinnes doeth so exceedinglie presse the Almightie Sonne of God , that it wringeth from him a bloodie sweat : How intollerable shall the anger of God bee , and how vnmeasurable shall bee his wrath agaynst the vnprofitable servant ! O thou drye and vnhappie wood , that hast alwayes served as a slaue the everlasting fire of hell ! What must thou feare , when thou seest these things come to passe in the greene wood ! Christ is the greene tree : In the roote of his divinitie , in the loue of his humanitie , in the boughes of his vertues , in the leaue● of his holie wordes , and in the fruit of his good works . Hee is the cedar of chastitie , the vine of joyfulnesse , the palme of patience , and the oliue of mercie . But if the fire of the divyne anger inflameth this greene tree of lyfe : How much more shall it consume the sinner lyke drye wood for his vnfruitfull workes ! In what capitall and bloodie letters are my sins ingraven in the bodie of Christ ! How conspicuous ( O thou most just GOD ) is thyne anger agaynst myne iniquities ! How straite must that captivitie needes bee in which my soule was held , when so precious a ransome was payd for her delyverie ! How great must the staynes of my sinnes needs bee , when rivers of blood flow downe from the bodie of Christ to wash them away ! O thou most just God , and yet most mercifull Father , consider what indignities thy Sonne hath suffered for me ▪ and forget the wicked works of me thy vnworthie servant ! Behold the pro●unditie of his wounds ; and overwhelme my sinnes in the profound sea of thy mercie ▪ Amen . THE SECOND PART . Of thanksgiving for Benefits . THE ARGUMENT . The Meditation of Gods benefits , doeth gather out of the garden of nature , and of the Church , sundrie , & those most fragrant 〈◊〉 of divine gifts : and recreating it selfe with the odour thereof , offereth againe to God the s●crifices of the lips , for a savour of sweet smell . Now the immense and innumerable benefits of God , may be divided according to three articles of our Christian faith ; God hath created , rédeemed , and sanctified vs. Hee heapeth his benefits on vs in this life , and hath promised greater vnto vs in the life that is everlasting . Hee conferreth vpon vs the gift of the minde , of the bodie , and of fortune , which wee ca●● externall goods . He preserveth vs from evil , and conserveth vs in good . That which is p●●t he covereth , that which is to come hee governeth . His privatiue blessings are more than his positiue . In brie●e , woe can neyther in word expresse , nor in though● conceaue , the number and dignitie of Gods benefits , which will afford vnto vs hereafter , in the world to come , most plentifull matter of eternall praise and thanksgiving . PRAYER I. Hee giveth thanks for our forming in the wombe , and for our nativitie . ALmightie , eternal GOD , Father , Sonne , and holie Ghost : I giue thankes to thee , I prayse thee , I glorifie thee : because thy hands haue fashioned mee , and made mee whollie round about . Thou formedst mee lyke clay in my mothers wombe . Thou didst draw me lyke milke . Thou didst curdl● mee lyke cheese : With flesh and skinne hast thou covered mee , and compacted mee together with bones and sinews . Thou hast given mee lyfe and mercie , and thy visitation hath preserved my spirit . This thy great mercie bestowed vpon mee , I will celebrate with perpetuall prayses . Thy goodnesse I will sing of in continuall songs . Thou didst protect mee in my mothers wombe . I will confesse vnto thee : For I am wonderfullie formed : Marvelous are thy workes , and that my soule knoweth right well . My bones are not had from thee , which th●n didst make in secret , and deckedst me ▪ with divers members in the lower parts of the earth . Thy eyes saw mee yet beeing imperfect , and in thy booke were all my members written , which day by day were fashioned when as yet there were none of them . How precious vnto me● are thy thoughts O GOD ! How great i● the summe of them ! If I goe about to reckon them , I finde them multiplied aboue the sands of the sea . Thou didst show thy mercie vnto mee before I vnderstood it : Thou didst prevent me with thy blessings before I did desire them : Thy bountie did embrace mee on everie side , before I could giue thankes for it . Thou art hee who not onlie didst forme mee wonderfullie in the wombe , but also didst take me out : Thou art my hope even from my mothers breast : Out of my mothers wombe I was cast vpon thee : Thou art my GOD from my mothers wombe . As often as I thinke vpon manie that haue beene extinct ▪ and never came to the light of this lyfe : so often I admire and prayse thee for thy mercie , which brought mee out of that prison into the theatre of this world safe and sound . How manie yeares are past in which I was not , and yet thou didst erect for mee this house of my bodie , and didst bring mee out of that bottomlesse pit , and the darknesse of my mothers wombe ! Thou gavest vnto mee a reasonable soule : Thou madest mee a man , not a stone , or a serpent . To thee ( O my God ) for this thy mercie bee honour and glorie for ever . AMEN . PRAYER II. Hee rendereth thankes for our sustentation . I Render thanks vnto thee , Almightie and mercifull God , for that thou hast sustained me from the very first dayes of my life . Naked I came into this world , and thou coveredst mee most graciouslie . Hungrie I entred into this world , and thou hast hitherto fed me most bountifully . In thee I liue , moue , & haue my being : Without thee I fall agayne into nothing , and die . Through thee I ●owe , and moue my members : Without thee I can neyther be partaker of life , or motion . Thyne is the sunne that giveth me light , which I see daylie with mine eyes . Thyne is the aire which I draw in with continuall breath . The night is thine , and the day is thine , whose entercourses serue for my labour and rest . Thyne is the earth , whose fruits do nowrish mee most plentifullie . Everie creature in heaven , ayre , earth , and sea is thine , and is appoynted for my vse and service . Silver is thyne , and gold is thyne . Whatsoever is necessarie for the sustentation of this my present lyfe , all that I receaue from thy most liberall and bountifull hands . O GOD , how liberall art thou to man-kinde ! All thinges thou createdst long agoe for the vse of man : All thinges thou doest as yet preserue for the good of man. Whatsoever thou , of thyne infinite goodnesse , affordest to the other creatures , thou affordest also vnto me ; for as much as thou doest wonderfullie forme , furnish , and conserue them for my sake . Some of the creatures serue to obey mee ; some to nowrish me ; some to cloathe me ; some to cure mee ; some to chastice mee : But all of them to teach and informe mee . Who can reckon vp those divers kindes of nutriments , which thou hast created , and doest as yet produce out of the earth vnto this day to nowrish vs ? Who can enumerate those divers species of herbs , which thou doest everie yeare cause the earth to bring foorth to cure vs ? Who can in wordes comprehende those sundrie kindes of living creatures , which were made for mans vse , and doe yet all serue him ? To thee bee praise and honour for ever , who art the Creatour and Conserver of all thinges ! Without thee the true sunne , I should vanish away as doeth the shadow : Without thee the true life , I should presentlie depart out of this lyfe : Without thee the true beeing ▪ I should suddenlie fall to nothing . To thee onlie is due , that I liue , moue , and haue my beeing . Therefore to thee alone will I liue and adhere for ever . Amen . PRAYER III. Hee rendereth thankes for our redemption wrought by Christ. I Owe vnto thee ( O eternall and Almightie GOD ) most heartie thankes , for that thou hast created mee when I was nothing : But much more for that thou hast redeemed mee when I was lost and condemned . I did hang in the jawes of hell : And thou didst plucke mee out by the blood of thy Sonne . I was the slaue of Satan : but thy grace hath delivered mee out of the power of the devill , and translated mee into the kingdome of Christ , I owe my selfe whollie vnto thee : because thou createdst mee whollie . My tongue ought alwayes to prayse thee ▪ because thou gavest it vnto mee . My mouth ought alwayes to set foorth thy prayse : because the aire and breath which it draweth is thyne . My heart ought alwayes to cleaue vnto thee with perpetuall loue : because thou didst forme it . All my members ought to bee readie for thy service : because thou didst wonderfully frame them , how many and how great soever they be . But if I owe my selfe whollie vnto thee , because thou createdst mee : What shal I repay vnto thee for redeeming mee out of slaverie and captivitie ! The lost sheepe thou hast delivered out of the clawes of the infernall wolfe . The fugitiue slaue thou hast pluckt out of the prison of the devil . The lost gr●at thou hast sought out with great carefulnesse . In Adam I fell , and thou hast erected mee : In Adam I was captivated in the bonds of sinne , but thou hast set mee at libertie : In Adam I was lost , and againe thou hast saved mee : What am I worme , that thou shouldest be so solicitous for redeeming mee ? What am I worme that thou shouldest bee so prodigallie bountifull for saving mee ? If thou hadst altogether cast off our first parents after their fall , and hadst throwne them with all their posteritie out from the presence of thy glorie into the lowest pit of hell ▪ there is none of vs could justlie complaine of anie wrong done vnto him : For they had receaved , and wee had receaved for our deedes a just reward . What else could wee haue desired or expected from thee , who createdst vs after thine owne image , & furnishedst vs with power and sufficiencie to haue kept our innocencie . But in this thou didst manifest thy incomprehensible and vnspeakeable loue towards vs , in that thou didst promise vnto our first parents after their fall , thy Sonne for their Redeemer , and in the fulnesse of tyme didst sende him vnto vs , to call vs from death to lyfe , from sinne to righteousnesse , and from the infernall pit vnto celestiall glorie . O thou lover of man , whose delight is with the sonnes of men , who can worthilie set foorth the prayse of thy loue to man ? Yea , who can in mynde conceaue the worthinesse thereof ? These are the incomprehensible riches of thy goodnesse : This is the infinite treasure of thy gifts , which the slendernesse of our capacitie and vnderstanding cannot conceaue . Was a servant so deare vnto thee , that thy Sonne must bee delivered to death for his redemption ! Was an enemie so much to bee beloved , that thou shouldest appoynt thy most beloved Sonne to be his redeemer ! My soule is astonisht with the verie consideration of this thy goodnesse , and doth whollie turne and dissolue it selfe into the loue of thee . AMEN . PRAYER IV. Hee rendereth thankes for the inc●rn●tion of the Sonne . I Render thanks vnto thee . Ies● Christ , thou alone Mediatour , and Redeemer of mankinde ▪ for that thou hast in the fulnesse of tyme personallie vnited vnto thee the true humane nature , and hast vouchsafed to bee borne of a Virgin. How great is thy loue to man , in that thou d●●●● not assume the nature of Angels , but the seed● of Abraham ! How great is the misterie of godlinesse , that thou beeing verie GOD ▪ wouldest bee made manifest in the flesh ▪ How great is the inclination of thy pitie , that descending from heave● for my sake , thou hast endured to bee borne of a Virgin ! For mee , most vile creature , Creator Almightie , thou art become man. For mee , most abject servant , most glorious Lord , thou hast put on the shape of a servant , that by taking flesh vpon thee , thou mightest set my flesh at libertie . To mee thou art borne : Whatsoever celestiall good therefore thou bringest with thee in thy Nativitie , shall ▪ bee mine . To me● thou art given : And therefore all thinges with thee . My nature in thee is more glorified , than it was in Adam dishonoured : For thou doest assume it into the Vnitie of thy Person , whereas it was weakened with accidentall corruption onelie by Satan . Thou art flesh of my flesh , and b●●● of my bone . Thou art my brother : And what canst thou denye vnto mee , seeing thou art most nearlie joyned vnto mee in the same flesh & affection of brotherlie loue ▪ Thou art the brydegroome , who according to the good pleasure of thy heavenlie Father , hast coupled vnto thee by a personall league , the humane nature , as a spouse : To the joy of those n●●tials I doe proclaime & thankfullie acknowledge that I my selfe am invited . I wonder now no more that the heaven , the earth , the sea , and all thinges that are in them were made for man by God , seeing that God himselfe would for man become man. Thou canst not vtterlie divorce mee , and cast mee away from thee , seeing that thou canst not deny that thou art a man , and therefore my brother . Thou canst not altogether forget mee , because thou hast grave● mee in thy●e ●w● hands : For the verie communion of the flesh doeth daylie and continuallie put thee in mynde of mee . Thou canst not altogether forsake mee , seeing that it hath pleased thee to con●oyne vnto thee tire humane nature , in a most neare bond of personall vnion . Although therefore my sinnes doe hinder mee , yet the communion of nature doeth not repell mee . I will adhere whollie vnto thee , because thou hast whollie assumed mee whollie . Amen . PRAYER V. Hee rendereth thankes for Christs passion . HOw great thankes doe I owe vnto thee . O most holie Iesu , for that thou hast taken vpon thee the punishment of my sinnes , and hast endured hunger , thirst , cold , wearinesse , reproaches , persecutiōs , sorrowes , povertie , bonds , whips , pricking of thorns ; yea , and that most bitter death of the crosse for mee sinner ! How great is the flame of thy loue which forced thee of thyne owne accord to throwe thy selfe into that sea of passions , and that for mee most vile and vnthankfull servant ! Thy innocencie and righteousnesse made thee free from all sufferings : But thy infinite and vnspeakable loue made thee debter and guiltie in my roome . It is I that trespassed , and thou makest satisfaction . It is I that committed rapine , and thou makest restitution . It is I that sinned , and thou vndergoest the passion . O Iesu most benigne , I acknowledge the bowels of thy mercie and the fierie heat of loue . Thou seemest to loue me more than thy selfe , seeing thou deliverest vp thy selfe for mee . O most innocent Iesu , what hast thou to doe with the sentence of death ? O thou most beautifull amongst the sonnes of mē , what hast thou to doe with spittings vpon thee ? O thou most righteous , what hast thou to doe with whips and bonds ? These thinges belong not vnto thee : They are all due vnto mee : But thou of thine vnspeakable loue didst descend into the prison of this world , and take vpon thee the shape of a servant , and most willinglie vndergoe the punishment that was due vnto mee . I was for my sinnes to bee adjudged to the lake that burneth with everlasting fire : But thou by the fire of loue beeing burnt vpon the altar of the crosse , doest free mee from it . I was to bee cast away for my sinnes from the face of my heavenlie Father : And thou for my sake complainest that thou art forsaken of thy heavenly Father . I was to bee tormented of the devil & his angels for ever : and thou of thine infinite loue dost deliver thy selfe vnto the ministers of Satan to be afflicted and crucified for me , As many Instruments as I see of thy passion , so manie tokens doe I see of thy loue towards mee : For my sinnes are those bonds , those whips , and those thorns which afflicted thee , al which of thine vnspeakable loue thou enduredst for mee . Thy loue was not yet satisfied with taking my flesh vpon thee : but thou wouldest make it as yet more manifest , by that most bitter passion of thy soule and bodie . Who am I , most mightie Lord , that for mee disobedient servant , thou thy selfe wouldst become a servant so manie yeares ? Who am I , most beautifull Brydegroome , that for mee the most filthie vassall of sinne , and whore of the devill , thou hast not refused to die ? Who am I , most bountifull Creatour , that for mee most vile creature , thou hast not beene afrayde of the passion of the crosse ? I am to thee , most loving Brydegroome , the true spouse of blood , for whom thou doest poure foorth such plentie of blood . I am to thee , most beautifull Lillie , a thorne indeede that is full of prickles . It is I that layde vpon thee a heavie and sharpe burthen , with the weyght whereof thou wast so squeezed , that drops of blood did distill aboundantlie from thy sacred bodie . To thee , Lord Iesu , my alone redeemer and Mediator , for this thine vnspeakable loue will I sing prayses for ever . AMEN . PRAYER VI. Hee rendereth thankes for our calling by the word . VNto thee , O Lord my God , is most due , all praise , honour , and thanksgiving , for that thou wouldest by the preaching of thy word make manifest vnto vs that thy Fatherlie will and determinate counsell concerning our salvation : By nature 〈◊〉 are darknesse ; wee sit in darknesse , and in the region of the shadow of death : But thou by the most cleare light of the Gospell doest dispell this darknesse . In thy light doe we see light ; that is , in the light of thy word wee see true light that lighteneth everie one that commeth into this world . What vse were there of a treasure that is hid , and a light that is put vnder a bushell ? I doe therefore declare with thankfulnesse that great benefite , in that thou hast by the word of thy Gospell revealed vnto vs that treasure of benefits in thy Sonne . How beautifull are the feete of those that bring good tydings , and tell of salvation ! This peace of conscience , and salvation of the soule , by the preaching of the Gospell thou doest yet declare vnto vs , and call vs vnto the kingdome of thy Sonne . I was led into the by-paths of errours , as it were a weake and miserable sheepe : But thou hast called mee into the way again by the preaching of thy word . I was condemned and vtterlie lost : But thou in the word of thy Gospell doest offer vnto mee the benefits of Christ ; and in the benefits of Christ , thy grace ; and in thy grace , remission of sinnes ; and in remission of sinnes , righteousnesse ; and in righteousnesse , salvation and life everlasting . Who can sufficientlie in words expresse those bowels of thy mercie ? yea , who can in mynde conceaue the greatnesse , and the riches of thy goodnesse ? The mysterie of our salvation kept secret from eternitie , by the manifestation of thy Gospel thou doest lay open vnto vs. The counsels which thou hadst concerning our peace before the foundations of the world were layde , thou doest reveale vnto vs by the preaching of thy word , which is a lanthorne vnto our feete , whiles wee goe through this darksome valley into light everlasting . What had it profited vs to haue beene borne , vnlesse by Christ thou hadst delivered vs when wee were captivated through sinne ? What had it profited vs to haue beene redeemed , vnlesse thou hadst by thy word declared vnto vs the great benefit of our redemption ? Thou doest spread foorththy hands vnto vs all the day . Thou knockest at the ga●● of our heart everie day , & callest vs all vnto thee by thy word . O Lord most benigne , how manie thousand thousands of men doe liue in the blindnesse of Gentilisme , and in errours , and haue not seene that light of thy heavenlie word which thy bountie hath granted vs of all men most vnthankfull ! Alace , how often through our contempt and vnthankfulnesse doe wee deserue that thou shouldest take from vs the candlesticke of thy word ! But thou of thy long patience doest make as if thou sawest not our sinnes ; & of thy vnspeakable mercie doest yet continue vnto vs that most holie pledge , and most precious treasure of thy word . For which thy great benefite wee render vnto thee eternall thankes , and wee humblie beseech thee to continue it still vnto vs. Amen . PRAYER VII . Hee rendereth thankes vnto God for the expectation of our conversion . I Render vnto thee , most mercifull Father , immortall thankes ▪ for that thou wouldest with so great patience and long-suffering expect my conversion ; and hast brought mee out of the path of sinne , vnto the fellowship of thy kingdome . How great is thy long-suffering , that thou hast not cast mee away from thy face , and thrust mee downe into everlasting torments , whereas I haue deserved it a thousand times ! How manie thousands hath death prevented before they could attaine vnto true repentance ! How manie sinners hath the devill made obstinate , that they might not obtaine , forgivenesse of their sinnes ! There was no distinction in nature betweene mee and them ; onelie thy goodnesse and long-suffering : My offence was no lesse than theirs ; but thy grace did abound . Thy mercie stroue with my miserie : I went on in my sinne ; and thou didst goe on in thy mercie : I differred my conversion ; and thou didst differre my punishment : I went astray and thou didst call mee : I refused to come ; and still thou didst expect mee . This thy goodnesse , most indulgent Father , I cannot extoll with sufficient prayses . This thy long patience , most mercifull GOD , I cannot recompense with anie merits . Thou didst preserue mee from manie sins , whereinto the corruption of the flesh , the deceat of the world , and the perswasion of the devill , would haue throwne mee headlong as well as others . Neyther hast thou onelie kept mee from falling into sinne ; but also hast most graciouslie expected my conversion from sinne , into which I had fallen . I finde thee more mercifull than I am sinfull : I sinned ; and thou madest as if thou didst not see it ▪ I contayned not my selfe from wickednesse ; and yet thou didst abstaine from punishment . I did long tyme prolong my iniquitie , and thou didst prolong thy pitie . What were then my deserts ? Surelie evill , and the worst of evills , to wit , my sinnes , manie in number , most grievous for weyght , and detestable for varietie . Therefore to thy grace and bountie alone doe I attribute it , that thou hast so long expected my conversion , and delivered my soule out of the s●ares of sinne . To thee , O Lord , bee praise , honour , and glorie , for ever and ever . Amen . PRAYER VIII . Hee rendereth thankes for our conversion . I Render thankes vnto thee , my God , for that thou hast converted my heart that was hard , and knew not how to repent ; and for that thou hast taken from me my stonie heart , and given mee an heart of flesh . I had of my selfe power to sinne : But I had not of my selfe power to ryse againe to repentance . I could goe astray of my selfe : But I could not returne againe into the way without thee . For even as hee that is borne crooked from his mothers wombe , cannot bee made straight by naturall meanes , but onlie by divyne and supernaturall power : So my soule being by nature crooked and prone to sinne , and the loue of earthlie things , could by no humane power , but thy grace onlie , bee rectified , and lifted vp to the loue of thee ▪ & heavenly things . I could deforme my selfe by my sinnes most foullie : But thou onlie couldst reforme mee . As the Ethiopian cannot change his Skinne , nor the Leopard his Spots : So neyther can I doe that which is good , beeing by nature addicted vnto the loue of that which is evill . Thou my God didst convert mee , and I was converted ; and when I was converted , then I repented ; and when I was instructed , then I smote my thigh . I was dead in sinne : And thou didst quicken mee . As much power as a dead man hath to raise himselfe : So much had I to convert my selfe . Vnlesse thou hadst drawne mee , I had never come vnto thee ; vnlesse thou hadst stirred mee vp , I had never watched vnto thee ; vnlesse thou hadst illuminated mee , I had never seene thee . My sinnes were more sweete vnto mee than honey and the honey combe : But I am to thanke thee , that now they are sharpe and bitter vnto mee ; for thou hast given mee a spirituall taste . The workes of vertue were more bitter vnto mee than gall and aloes : But I am to thanke thee that now they are become pleasant and sweet ; for thou hast by thy Spirit changed the corrupt judgement of my flesh . I went astray as a sheepe that is lost , and declined to the way of iniquitie : But thou , which art the good sheepherd , hast found me out , and brought mee agayne vnto the flocke of thy Sayncts . It was late ere I knew thee ; for there was a great & darksome clowde of vanitie before mine eyes , which would not suffer mee to see the light of the trueth : It was late ere I saw the true light ; because I was blinde and loved blindnesse , and walked through the darknesse of sinne , into the darknesse of hell : But thou hast illuminated mee ; thou soughtest me , when I sought not thee : thou calledst me , when I called not vpon thee ; thou convertedst mee , when I was not converted vnto thee ; and thou saydst with a most powerfull voyce ▪ Let there bee light in the inward parts of his heart , and there was a light ; and I saw thy light , and I knew mine owne blindnesse . For this thy immense and infinite benefite , I will prayse thy Name for ever and ever . AMEN . PRAYER IX . Hee rendereth thankes for the forgivenesse of sinnes . I Owe and render vnto thee , eternall and mercifull GOD , great thankes , for that thou hast not rejected mee when I came vnto thee , but diddest most readilie receaue mee , and most mercifullie forgiue mee all my sinnes . I was that prodigall sonne , most indulgent Father , I was that prodigall sonne , that by living ri●t●usl●e wasted his fathers substance : For I haue defiled the gifts of nature ; I haue refused the gifts of grace ; I haue deprived my selfe of the gifts of glorie , I was naked and destitute of all good thinges : and thou coveredst and enrichedst mee , with the robe of righteousnesse : I was lost and condemned : and thou of thy free grace hast bestowed vpon mee eternall salvation . Thou of thyne ardent mercie didst embrace mee and kisse mee , in sending thy most beloved Sonne that is in thy bosome , and thy holie Spirit , which is the kisse of thy mouth ▪ as ample witnesses of thyne infinite loue : Thou cloathedst mee with my first robe , in restoring me my former innocencie . Thou gavest mee a ring for my hand , by sealing mee with thy Spirit of grace . Thou didst put shoes vpon my feete , by arming mee with the Gospell of peace . Thou killedst the fat calfe for mee , by delyvering thy most deare Sonne to death for mee . Thou didst cause mee to feast and make merrie by restoring the joye of heart , and the true peace of conscience vnto mee . I was dead ; and through thee I was restored to lyfe : I went astray ; and through thee I came agayne into the way : I was consumed with povertie ; and through thee I entred agayne into my former possession . Thou mightest in thy just judgement haue rejected mee , seeing that I was polluted with so manie sinnes , covered with so manie offences , and corrupted with so manie iniquities : But thy mercie did abound aboue my sins ; thy goodnesse was greater thā mine iniquitie . How often haue I shut the gate of my heart when thou diddest knocke ! Therefore when I knocked thou mightest most justlie haue shut the doore of mercie agaynst mee . How often haue I stopt mine eares , that I might not heare thy voyce ! Therefore when I sighed vnto thee , thou mightest most justlie haue stopped thyne eares , and not hearkened vnto my voyce . But thy grace was more aboundant than all my sinne and transgression . Thou didst receaue mee with thy handes spread foorth , and put away my iniquities as it were a clowde , and cast all 〈◊〉 sinnes behind thy backe . Thou remembrest my sinnes no more , but receavest me into the most ample bosome of thy mercie . For this thy inestimable benefite , I will giue thankes vnto thee for ever . Amen . PRAYER X. Hee rendereth thankes vnto God for conserving vs in that which is good . TO thee , LORD , bee honour ▪ and glorie , and blessing , and thanksgiving : for that thou hast not onlie in mercie receaved mee vpon my repentance ; but also hast enabled mee to abstaine from sinne , and liue more reformedlie . What should it profit a man , to bee free from his sicknesse , and presentlie to fall into a worse relapse ? What should it profite to bee absolved from sins past , vnlesse grace bee conferred to leade a godlie lyfe ? Thou , God most faithfull , hast showed all the parts and offices of a faythfull and skilfull Physician in the cure of my souls wounds . My wounds were deadlie , and thou didst cure them by the wounds of thy Sonne : But there was cause to feare , that the wounds that were healed might waxe rawe agayne : And thou by the grace of thy holie Spirit , as it were a fomentation , hast hindred it . How manie bee those , that after remission of sinnes obtayned , returne agayne to their former ▪ course of lyfe , and reiterating their sinnes , more grievouslie offende GOD ! Alace , how manie doe we see , that beeing freed from the yoke of sinne , returne to their former captivitie , and beeing brought out of the spirituall Aegypt , looke backe agayne to the pots ! They haue fled from the pollutions of the world , by the knowledge of CHRIST , and doe wallow agayne in the same , by repeating the former conversation of their most wicked lyfe . They were freed out of the bonds of Satan by their conversion , and agayne are held entangled in the same , by the delusion of wicked spirits : Surelie , their latter ende is worse than the beginning : And it had beene better for them never to haue knowne the way of righteousnesse , than having knowne it , to turne away from the path of the holie commandements , which were delivered vnto them . These are the dogs that returne againe to their vomite ; and sowes that after their washing , wallow agayne in the myre . Whatsoever hath happened vnto them , might haue happened vnto me ; but that it hath pleased thee by the grace of thy power , & the efficacie of thy holie Spirit , to enable me to continue in that which is good . The same wicked spirit that vanquished them , assaulted mee : The same world that seduced them , enticed mee : The same flesh that overcame them , allured mee : Onlie thy grace protected mee against their assaults , and furnished me with power sufficient for victorie . Thy strength was powerfull in my weaknesse : From thee the strength of the Spirit descended , with which I was enabled to bridle the assaults of the flesh . Whatsoever good there is in mee , it descendeth all from thee , who art the fountaine of all good : For in me by nature there is nothing but sin . Therefore , as manie good workes as I finde in mee , which notwithstanding are impure and imperfect , by reason of my flesh ; so manie gifts they are of thy grace , I must needs confesse . For this thine inestimable gift conferred vpon mee , I will giue thee thankes for ever . Amen . PRAYER XI . Hee rendereth thankes for all the gifts of the soule and bodie , and for externall goods . I Render vnto thee , eternall and mercifull God , as it is most due , eternall thankes : for that thou hast not onelie made mee a bodie and a soule ; but moreover hast furnished mee with sundrie gifts of the soule and bodie , and also with externall goods . Thou which art wisedome it selfe , teachest men all knowledge : If therefore I know anie good , it is a demonstration of thyne aboundant grace , towards mee . Without thy light , my minde is darksome : Without thy grace , my will is captiue . If there bee in mee eyther anie wit or prudence , it is all to bee attributed to thy clemencie . Wisedome is the eye of the soule , and divyne grace is the eye of wisedome . Whatsoever wee know , we know eyther by the light of nature , or by the revelation of thy word : But from thee , O thou light of eternall wisedome , doeth the illumination of nature spring : From thee also doeth the revelatiō of the word come : Therfore whatsoever wee know , descendeth vnto vs as thy gift . Thou , O indeficient fountayne of lyfe , art my lyfe , and the length of my dayes . Thou , O eternall health it selfe , art the strength of my body , and the vigour of my vertue . Man liveth not by bread onelie , but by everie word that proceedeth out of thy mouth : So then man is not preserved in health and strength by bread onlie ; neither is he preserved from diseases by Physicke onlie : but by everie word that proceedeth out of the mouth of God. Tranquillitie of the mynde preserveth the health of the bodie : And true godlinesse begetteth tranquillitie of the conscience . From thee ( O thou chiefe good ) all true godlinesse , all tranquillitie of the mynde without disturbance , and all wished-for health of bodie doeth come . Moreover , whatsoever externall good I doe possesse , all that I owe vnto thy liberalitie and bountie . A crust of bread is not due vnto my deserts : How much lesse then are all these externall goods which thou doest heap vpon mee ? They are called indeede the gifts of fortune : But they are in deede and in trueth the gifts of thy grace . There is nothing more blessed than to doe good , and to bee liberall to others : And thou hast made mee partaker of this blessednesse , by bestowing liberallie these outward goods vpon mee . Thou hast sowed in mee the seede of thy grace , that from thence there may aryse to others an harvest of liberalitie and beneficencie . Thou hast committed manie thinges vnto mee , as vnto a steward , that I might haue wherewithall to doe good to my fellow-servants . From thee the fountaine of all good , there descendeth vpon mee streames of goods : Whatsoever I am , whatsoever I possesse , whatsoever I bestow , dependeth all I confesse , vpon thy bountie . For this thine inestimable mercie , I will giue thee thankes for ever . Amen . PRAYER XII . Hee rendereth thankes for the sacrament of Baptisme . TO thee , O eternall , and mercifull God , Father , Sonne , and holie Ghost , I render humble thanks for that thou hast washed me in the holie laver of baptisme from all my sinnes : and for that thou hast receaved mee into the covenant of grace , & made me an heire of everlasting lyfe . I acknowledge it is thy gift that I was borne of Christian parents , and by them brought vnto this heavenlie fount . How manie thousands of infants are borne in Gentilisme , and without this sacrament doe die in their sinnes ! There is no difference in nature betweene mee and them : Onlie thy superaboundant grace hath made a difference . I was joyned with them in communion of sinne : But I was separated from them by participation of thy grace . How great is thy goodnesse , that thou diddest finde mee , when I sought thee not , that thou didst heare mee , before I asked , that thou didst open vnto mee , before I knockt . This thy mercie exceedeth all prayse , yea , and all admiration . I was baptized in thy holie Name , thy Name for mee was called vpon . Therefore , I am receaved into the heavenlie familie , being made the sonne of my heavenlie Father , the brother of Christ , and the temple of the holie Ghost . This is an holie and heavenlie laver : In it therefore , I am washed and purged from all my vncleannesse . It is the laver of regeneration & renovation : By it therefore I am regenerated and renewed by the grace of the holie Ghost . Whatsoever Christ my Saviour merited by his most holie obedience , and by the effusion of his most precious blood : of all that hee hath left the saving fount of baptisme as a pledge . Therefore , the conferring of baptisme , is the besprinkling of the blood of Christ. That precious blood of Christ doeth make mee cleane from all my sinnes , and maketh mee whiter than snow in the sight of God. O eternall God , thou hast made an eternall covenant with mee in baptisme ; vnto which I haue alwayes recourse by true and serious repentance . Thou hast betroathed mee vnto thee for ever in judgement and righteousnesse , in grace and mercie : Thou hast given mee an earnest and pledge of thy Spirit in baptisme : Therefore , thou wilt not cast mee away from thy face ; but beeing mindfull of thy promise , thou wilt leade mee into the joyes of the celestiall marriage . As at the baptisme of Christ my Mediatour and head , the heavens were opened : So by the communion of the same baptisme , thou hast opened vnto mee the gate of paradise . As at the baptisme of Christ , the holie Ghost descended vpon him , and a voyce from heaven did testifie that hee was the beloved Sonne of GOD : So by the same communion of the same baptisme , I am made a partaker of the holie Ghost , and adopted to bee a sonne of GOD. For which inestimable benefite , I will giue thankes vnto thee , my GOD , for ever . AMEN . PRAYER XIII . Hee rendereth thankes for the sacrament of the Lords Supper . HOw great thanks doe Iowe vnto thee , most high God , for that in the most sacred mysterie of the supper , thou doest feed me with the bodie and blood of thy Sonne ! What is there in heaven or in earth of more pryce and excellencie , than that bodie which is vnited to thy Sonne personallie ? What more certaine testimonie and pledge of thy grace can there bee , than the precious blood of thy Sonne poured out for my sinnes , on the altar of the crosse ? The verie pryce of my redemption thou bestowest vpon mee , that I may haue a most certaine testimonie of thy grace towards me . As often as I fall through my sinnes from the covenant of baptisme : So often by true repentance , and the saving vse of this supper , I am restored vnto it agayne . It is a sacrament of the new Testament , and it alwayes enricheth mee with new gifts of the Spirit . In this bodie lyfe it selfe dwelleth , and therefore it refresheth me , & quickneth mee vnto everlasting lyfe . By the effusion of this blood , satisfaction is made for our finnes : And therefore by the drinking thereof , the remission of my sinnes is confirmed vnto mee . Christ sayeth it , Trueth it selfe sayeth it ; Whosoever shall eate my flesh , and drinke my blood , hath eternall lyfe ▪ and I will raise him vp at the last day , that is , to the lyfe of glorie . For this is the bread of lyfe which descended from heaven , that whosoever shall eate thereof , may not die , but haue everlasting lyfe . It is the eating by fayth that Christ so commendeth . which must needs be added vnto the sacramentall eating ▪ that so that which was appoynted to lyfe , may bee receaved by vs vn ▪ to lyfe . I come therefore with true fayth vnto this heavenlie banquet , beeing firmlie perswaded , that the bodie which I eate , was delivered vnto death for mee , and the blood which I drinke , was poured foorth for my sinnes . I cannot in anie wise doubt of the remissiō of my sinnes , when as it is confirmed by the participation of the pryce which was offered for my sinnes . I cannot in anie wise doubt of Christ his dwelling in mee , when hee sealeth vnto mee the same by the communion of his bodie and blood . I cannot in anie wise doubt of the assistance of the holie Spirit , when my Infirmitie is strengthened with such safegard . I am not afrayde of Satans assaults , when as this Angelicall foode doeth make mee strong to fight . I am not afrayde of the allurements of the flesh , when as this quickning and spirituall foode doeth corroborate mee by the vertue of the Spirit . These taken and drunke doe make Christ to dwell in mee , and mee in Christ. The good sheepherd will not suffer the sheepe that is fed with his owne bodie and blood , to bee devoured by the infernall wolfe : Neyther will the power of the Spirit suffer mee to bee overcome by the weaknesse of the flesh . To thee ( O Saviour most benigne ) bee prayse , honour , and thanksgiving , for ever and ever . Amen . PRAYER XIV . Hee r●●nd●reth thankes to God , for preserving vs from sundrie evills . TO thee ( O eternall and mercifull GOD ) I render eternall thankes , for that thou hast hitherto preserved mee from infinite evills and dangers , and hast kept me safe by the guard of thy holie Angells . Thy privatiue blessings , by which thou doest keepe mee from evill , are more in number than thy positiue , by which thou doest conferre good vpon mee . As manie evills of soule and bodie as I see in others ; so manie tokens doe I see of thy mercie towards mee : For my deliverance from those evills is to be attributed as due onlie to thy goodnesse . How great is the power of the devil ! How great is his subtiltie ! As often therefore as that malignant and most subtile spirit , and our most potent adversarie doeth labour to doe vs anie mischiefe ; so often by the buckler of thy benignitie and by the guard of the holie Angells being protected , I haue beene able to escape his nets . But who can reckon vp the treacherous assaults and invasions of the devill ? Who can therefore reckon vp the riches of thy bountie ? When redst , that I may bee able to endure and overcome all the violent invasions of the infernall powers . Let my last word in this lyfe be the same with which thou didst consummate all vpon the crosse : and receaue my soule , which thou hast redeemed with so deare a pryce , when I shall commend it into thy hands . Let a blessed resurrection follow a blessed death : In that great day of thy severe judgement , delyver mee from that cruell sentence , thou which in my lyfe didst with thy readie helpe protect mee . Let my sinnes bee covered with the shadow of thy grace , and overwhelmed in the bottome of the sea . Let my soule bee bound vp in the bundle of the living , that with all the elect I may come into the fellowship of everlasting joye . Amen . THE FOURTH PART . Of Supplications for others . THE ARGUMENT . The meditation of our neyghbours wants and indigencies , concerneth the common good & welfare of the Church & common-wealth , and maketh vs looke vpon others miseries as our owne . This is the first of true and sincere charitie , which bindeth vs all together into one mysticall bodie , vnder one head , which is Christ ; and commendeth vnto us a serious care of the whole Church , and of all the particular members thereof . That is not a true member of the bodie , which laboureth not , as much as in it lyeth , to preserue in safetie the whole structure of the bodie : That is not a true member of the bodie , which suffereth not with a fellow-member that suffereth . And the same reason is of force in the mysticall bodie of Christ. Whosoever therefore is a true and a living member of the Christian Church let him daylie pray : For the conservation of the word : For pastors and people : For magistrates and subjects : and For the oeconomicall and houshold estate . For these are those three Hierarchies , and holie magistracies , appoynted by GOD for the safetie and preservation of this lyfe , and for the propagation & increase of the heavenlie kingdome . Let him pray also For his kinsfolke , and his benefactors , to whom hee must acknowledge himselfe to bee bound in some speciall bond of d●etie . Let him pray For his enemies and persecutors , and seriouslie desire their conversion and salvation . Let him pray lykewyse For all those that are afflicted and in miserie , and show himselfe to bee moved with a fellow-feeling of their calamities . PRAYER I. Hee prayeth for the conservation and continuance of the word , and for the propagation and increase of the Church . ALmightie , eternall , and mercifull GOD , Father of our Lord Iesus Christ , that by thy holie Spirit doest gather thy Church out of mankinde , and in it doest keepe the heavenlie doctrine committed vnto it : In humilitie I adore and worship thee , and pray vnto thee , that thou wouldest bee pleased to continue vnto vs the saving doctrine of thy word inviolable , and everie day propagate and inlarge the bounds of thy Church . Thou hast of thine infinite mercie lighted vnto vs that were in the darknesse of this world , the light of thy word : Suffer not therefore , the clowds of humane traditions to extinguish it , or to obscure it . Thou hast given vnto vs thy word for the wholesome meat of our soules : Suffer it not therefore , by the delusion of the devill and the corruption of men , to bee turned into poyson . Mortifie in vs the sinfull lusts of the flesh , that thirsteth after earthlie thinges ; that so wee may taste the spirituall delicates of thy word which is that heavenlie Manna : No man can feele the sweetnesse thereof , but hee that will taste : and no man can taste , whose palate is corrupted with aboundance of worldlie delights . Thy word is the word of spirit and lyfe , of light and grace . Take away therefore the carnall affections , and the corrupt senses of our hearts ; that it may shyne to us within , and bee a light to leade vs vnto the light of everlasting lyfe . From the light of thy word let there aryse in our hearts the light of saving fayth , that in thy light wee may see light , in the light of thy word , the light of thy Sonne . As in the olde tyme that heavenlie Manna descended in the wildernesse with a wholesome dew : So lykewyse by the hearing of thy word let our hearts bee silled with the fire of the Spirit , that our colde & lukewarme flesh may be excited , and may bee tempered agaynst the boylings of sinfull lusts . Let the seed of thy word take deepe roote in our hearts that by the dew of thy holie Spirit watering it , it may bring forth wholsome fruit , & plentiful increase lyke standing corne . Protect , O Lord , the vineyard of thy Church in which thy word is as seed scattered , and fruit is gathered vnto everlasting lyfe . Set an hedge of Angelicall guard round about it , that the wilde boares and the foxes breake it not downe : the wild boares by violent persecutions , and the foxes by fraudulent delusions . Erect vp in it an high tower of thy fatherlie providence , that by thy custodie it may bee free from all devastation . But if thou shalt at anie tyme thinke good to presse the grapes of this vineyard in the presse of the crosse , and of calamities , let them beeripened first by the heat of thy grace ; that they may yeeld the most delicious fruits of fayth and patience . Whatsoever is put into the roote of the vyne , is converted in the grapes into the most sweet liquor of wine : Grant , I beseech thee , that whatsoever shall happen vnto vs in this lyfe , whether scoffings , persecutions , prayses , or whatsoever else , our soules may turne it into the wine of faith , hope , and charitie , and into the fruit of patience and humilitie . Out of this militant Church translate vs at length into the Church triumphant : And let this tabernacle of clay bee changed into that most beautifull and everlasting temple of the heavenlie Ierusalem . Amen . PRAYER II. Hee supplicateth for Pastors and their hearers . O Iesu Christ , Sonne of the living God , our alone mediatour and redeemer , who being exalted at the right hand of the Father , doest send pastors aud teachers of thy word , by whose ministerie thou doest gather together vnto thee thy Church amongst vs : I humblie intreate thee , the onlie true GOD , together with the Father and the holie Spirit , to governe these thy ministers in the way of trueth , and to turne the hearts of their hearers vnto the true obedience of the fayth . There is no state or condition of men , that is more subject to the hatred and treacheries of Satan , than the ministers of thy word : Defende them therefore , by the buckler of thy grace , and furnish them with the strength of patience , that Satan by his sleights may not supplant them . Giue , I beseech thee , vnto thy ministers , that knowledge that is necessarie for them , and a pious vigilancie in all their actions ; that they may first learne of thee , before they presume to teach others : Governe and illuminate their hearts by thy Spirit ; that beeing in the place of GOD , they preach nothing else but the oracles of GOD. Let them feede the flocke that is committed vnto them , which thou hast bought and redeemed with thy precious blood . Let them feede the flocke out of true and sincere loue , and not for covetousnesse and ambition . Let them feede them with their mynde , with their mouth , and with their workes . Let them feede them with the sermon of the mynde , with the exhortation of the word , and with their owne example ; that they may bee followers of his steps , to whom the cure of the LORDS flocke was three severall tymes commended . Stirre them vp ; that they may watch over their soules that are committed vnto them , as being to giue a strict d●eou●● for them in the day of judgement . Whatsoever they exhort by the word of their holie preaching , let them studiouslie labour to demonstrate the same in their actions : l●st that beeing lazie themselues , and loath to worke , they labour in vaine to stirre vp others . Vnto what good workes soever they stirre vp others , let them shyne by the same first themselues , beeing set on fire by the holie Spirit . Before the words of exhortation bee heard , let them first proclayme by their workes , whatsoever they shal speake with their tongues . Thrust foorth faithfull labourers into thy harvest ; that they may gather together many handfulls of Saincts . Open lykewyse the hearts of the hearers ; that they may receaue the seed with holy obedience . Giue vnto them thy grace ; that with a pure heart they may keepe thy holie word committed vnto them , & bring foorth plentifull fruit with patience . Let them hearkē attentiuelie ; let them heare carefullie ; let them practice fruitfullie : that the word which is preached vnto them , for want of faith condemne them not in the last day . There is a notable promise of thy bountie , that thy word shall not returne vnto thee spoken in vaine : Bee mindfull of this thy promise , and blesse the labour of him that planteth , and him that watereth . Suffer not the infernall crowes to picke out of the fielde of the hearers hearts , the seede of thy holie word . Suffer not the spinie thicket of the thorns of pleasures , & riches , to choake it . Suffer not the hardnesse of the stonie ground to hinder the fructification of it : But poure downe the dew of thy heavenlie grace from aboue , and water thy heavenlie seede ; that the fruit of good workes lyke standing corne may spring vp most plenteouslie . Knit together in a neare bond of loue and charitie the hearts of the pastors , and of the hearers : that they may labour together with mutuall prayers , and raise vp one another with mutuall comfort . Amen . holie that Nurserie of the Church and Common-weale . Giue vnto virgins , widows , and married persons true sanctitie of mynde , and pure chastitie of bodie : Let virgins cleaue vnto thee without anie distraction : Let widows persevere in prayers and supplications night and day : Let those that are married loue one another with mutuall loue : Let them all serue thee , with their whole heart in holinesse : Let the marriage bed b●e vnde●●●ed , and let the mindes of them all bee vnspoted : Let them bee violets of humilitie , and lillies of chastitie : Let them bee roses of charitie , and balsame of sanctitie . Tye the hearts of them that are knit together in holie wedlocke , with the bond of chaste loue : that they may mutuallie embrace & obey one another , and persevere in thy holie service . Preserue thou them from the treacheries of As●●●de●● , that they burne not with mutuall hatred one towards the other . Let the wife bee an helpe vnto her husband ▪ and comfort him in adversitie : Let the indissoluble bond of matrimonie bee a token and seale vnto vs of the loue that is betweene Christ and the Church . By how much the nearer the societie is betweene the man and the wyfe : by so much the more fervent let their zeale bee in prayer . By how much the more obnoxious and subject they are to dangers and calamities : by so much the more conjoyned let their myndes bee in pietie and prayer . Bee present by thy grace with religious parents , that they may bring vp their children in holie admonitions ▪ and instructions and good discipline : Let them acknowledge those fruits of wedlocke to bee thy gift , and restore them againe vnto thee by godlie and faithfull instruction : Let them shyne before them by the example of their godlie lyfe , and not become guiltie of that grievous sinne of scandall . Bende lykewyse the hearts of the children , that they may performe due obedience vnto their parents : that they may become sweete smelling plants of the heavenlie paradise , and not vnprofitable wood adjudged to the flames of hell-fire . Let them cast foorth a most pleasant smell of pietie , obedience , reverence , and all kinde of vertue : that they fall not into that most filthie sinke of sinne , and so consequentlie into the pit of hell . Let them remember the commandement of honouring their parents : let them bee carefull to recompense their parents ▪ after the manner of storks : let them remember to feede them as they haue beene fed by them , that they precipitate not themselues into the gulfe of sundrie evills . Let parents and children with joynt desires studie in this lyfe to worship thee the true GOD : that they may beare parts in consort , and together prayse thee in the lyfe to come . Let servants ●●ey their masters with alacritie , and with feare , and with singlenesse of heart : not with eye-service , or to please men , but as it becommeth the servants of Christ. In lyke manner , let masters embrace their servants with fatherlie kindnesse : that they turne not their just government into tyrannicall crueltie . Let their societie in their private house bee an oeconomicall private Churce , beloved of God , and of the Angells . AMEN . PRAYER V. Hee prayeth for parents , brethren , sisters , kinsfolke , and benefactours . MOst holie and mercifull God ▪ from whom large heapes of sundrie benefites descende downe vpon vs ▪ who hast given vnto mee kinsfolke and benefactours to bee helps vnto mee in this present lyfe : I beseech thee to bestow vpon them in the lyfe to come everlasting rewards . Those whom thou hast joyned vnto mee in a speciall bond of nature and blood , I doe speciallie cōmend vnto thy protection . Those vnto whom I doe owe speciall loue and respect , with serious and fervent prayers I commend vnto thy keeping . Grant that my kinsfolke may with joynt consent and vnanimitie serue thee in the true fayth , and with true pietie : that they may receaue all of them heereafter a crowne of eternall glorie . Vnto my parents whom thou hast made , next after thee , the authours of my life , and my informers in true pietie , I cannot by anie meanes render deserved rewards : I humblie beseech thee therefore , who art the authour of all good , and the rewarder of all benefits , to recompence their benefits heere with temporall rewardes , and heereafter with eternall . Let the example of Christ thy Sonne , who about the agonie of his death commended vnto his disciple the care of his mother , let his example teach mee even to the last breath to take care for my parents . Let nature it selfe , by the example of the storke , teach mee that I owe perpetuall thanks and rewards vnto them for their merits . Vnto thee , mercifull Father , I commend the care and tuition of my brethren , sisters , and kinsfolke : Let them become the brethren and sisters of Christ , and so heirs of the kingdome of heaven . Let vs all be joyned together in the kingdome of grace , whom thou hast joyned together In the lyfe of nature : And let vs all , together with those whom by death thou hast separated from vs , and taken vnto thy selfe , let vs all at length be joyned together in the kingdome of glori . Make vs all citizens of the heavenlie Ierusalem , as thou hast made vs in this lyfe members of the true Church . The same lykewyse I intreate of thee for all my benefactours , whose health & welfare both of soule & bodie I am bound to desire and further even by the law of nature . Receaue them into the everlasting tabernacles of the citie which is aboue , whō thou hast vsed as thy instruments to conferre vpon mee so manie and so liberall benefits . My heart propoundeth vnto thee the infallible promise of thy word , that thou wilt of thy meere free grace recompence even a cup of colde water : How much more then wilt thou bee liberall and bountifull to those that with full hand bestow benefits of all kyndes vpon those that want ! Let not thy graces cease to runne downe vpon them , that poure foorth so plentifullie vpon others . Let the fountayne of thy goodnesse alwayes spring vnto them , from whom such plentifull rivers of liberalitie doe flow . Grant , I beseech thee , most mercifull GOD , that they which ●ow temporall thinges so liberallie , may reape with much increase things spirituall . Fill their soules with joy , that feede the bodies of the poore with meat . Let not the fruit of their bountie perish , though they show it by bestowing of the goods that perish . Giue vnto them that giue vnto others , thou that art the giver of everie good gift , blessed for ever . Amen . PRAYER VI. He prayeth for enemies and persecutors , LORD Iesu Christ the onelie begoten Sonne of GOD , that hast prescribed vs in thy word this rule of charitie , Loue your enemies , blesse them that curse you , doe good to them that hate you , pray for them that despitefullie vse you , and persecute you : I beseech thee , who art most gracious , and most readie to forgiue , to forgiue myne enemies , and the persecutours of the Church . Giue vnto mee the grace of thy holie Spirit , that I may not onelie forgiue myne enemies from myne heart , but also pray for their health and salvation even from my soule . Whet not against them the sword of severe revenge , but anoynt their heads with the oyle of thy mercie and compassion . Extinguish the sparks of hatred and anger that are in their hearts , that they breake not foorth into the infernall flames of hell . Let them know and acknowledge that Our lyfe is but a vapour and a smoake that soone vanisheth away ; that our bodie is but ashes & dust that flyeth away : that they beare not immortall anger in their mortall bodies , nor entertayne into this brittle tabernacle of clay their soules enemie . Let them know lykewyse , that inveterate hatred is their greatest enemie : because it killeth the soule , and excludeth them from the participation of heavenlie lyfe . Illumiminate their myndes , that they beholding the glasse of thy divyne mercie , may see the deformitie of anger and hatred . Governe their wills , that beeing moved by the example of thy divyne forgiuenesse , they may leaue off and cease to bee angrie and to doe harme . Grant vnto mee , mercifull GOD , that , as much as in mee lyeth , I may haue peace with all men : and turne the hearts of myne enemies to brotherlie reconcilement . Let vs walke with vnanimitie and concord in the way of this lyfe , seeing that wee hope all for a place in our celestiall countrey . Let vs not disagree vpon earth , seeing that wee all desire to liue together heereafter in heaven . Wee call vpon thee our Lord , and our God which art in heaven : And it is not meet for the servants of the same Lord to fall out one with another . Wee are one mysticall bodie vnder Christ our head : And it is base and shamefull for the members of the same bodie to fight one with another . They which haue one fayth and one baptisme , ought to haue one spirit and one mynde . Neyther doe I pray alone for my private enemies , but also for the publike enemies and persecutoures of the Church : O thou which art trueth it selfe , bring them into the way of trueth : O thou which art power it selfe , bring to nought their bloodie endeavours and attempts . Let the brightnesse of thy heavenlie trueth open their blinde eyes , that the raging madnesse and desire to persecute , which they haue in their myndes , may heereafter cease . Let them know , O LORD ▪ and acknowledge that it is not onelie a vaine thing , but also verie dangerous , to kicke against the prickes . Why doe they imitate the furie of wolues ▪ when as they know that the bl●●● of Christ the immaculate Lambe●● as poured out for vs ? Why doe they thirst to shed that innocent blood , for which they know that the blood of the verie Sonne of GOD was poured foorth vpon the altar of the crosse ? Convert them , O LORD , that they may bee converted vnto thee from their heart , and so obtayne the fruit of their conversion in this life , and in that which is to come . Amen . PRAYER VII . Hee supplieateth for those that are afflicted and in miserie . ALmightie , eternall , and mercifull GOD , which art the Saviour of all men , especiallie of the ●●ythfull , and by the Apostle hast commanded vs to make prayers for all men : I intreate thee for all those that are afflicted and in miserie , that thou wouldest support them by the consolatiō of thy grace , and succour them by the ayde of thy power . Indue with power and strength fro● aboue those that labour and swe●● in the most grievous agonie of Satans tentations : Make them partakers of thy victorie . O Christ , thou which didst most powerfullie overcome Satan : Let the cooler of thy heavenlie comfort raise vp those , whose bones are become dry with the fire of griefe and sorrow . Beare vp all those that are readie to fall ▪ and raise vp those that are alreadie fallen . Bee mercifull vnto those that are sicke and diseased , and grant that the disease of the bodie may bee vnto them the medicine of the soule ; and the adversities of the flesh , the remedies of the spirit . Let them know that diseases are the handmaydes of sinne , and the forerunners of death . Giue vnto them the strength of fayth and patience , O thou which art the most true Physician both of soule and bodie . Restore them againe vnto their former health , if it bee for the everlasting salvation of their soules . Protect all those that are great with childe , and those that bee in labour : Thou art he that doest deliver children out of the straytes of their mothers wombe , & doest propagate mankinde by thy blessing : be present with those that bee in labour , O thou lover and giver of lyfe : that they be not oppressed with an immoderate weyght of sorrows . Nowrish those that are orphanes and destitute of all helpe and succour . Defende the widows that are subject to the reproaches of all men , thou which hast called thy selfe the Father of the fatherlesse , and the Iudge and defender of the widows . Let the teares of the widows , which flow downe from their cheekes , breake through the clowds , and rest not vntill they come before thy throne . Heare those that bee in danger by sea , which cry to thee , and sende vp their sighes vnto thee , seeing before their eyes their neighbours suffer shipwracke . Restore libertie vnto those that are captiue : that with a thankfull heart they may sing of thy bountie . Confirme those that suffer persecution for righteousnesse sake : that they may get the conquest over all their enemies , and purchase the everlasting crowne of martyrdome . Bee present with all those that bee in danger and calamitie : and grant that they may possesse their soules in true patience , and denying their owne wills , take vp their crosse . Let them follow him vnder the crosse , on whom they belieue that hee died for vs vpon the crosse . And especiallie I commend vnto thee , most gracious Father , those which are about the gates of death , and are betweene time and eternitie , & wrestle with all their strength with that last enemie . Confirme them , O thou most potent Conquerour of death : Deliver them , O most glorious Captaine and Author of lyfe : that they bee not overwhelmed in the waues of tentations , but by thy conduct they may be brought vnto the haven of everlasting rest . Haue mercie vpon all men , thou which are the Creatour of all : Haue mercie vpon all men , thou which art the Redeemer of all . To thee bee prayse and glorie for ever and ever . Amen . FINIS . The summe of GERARD'S prayers , reduced into a forme of morning prayer for the vse of an English familie . The foure capitall words signifie the foure parts of Gerards prayers , and the Arithmeticall figures poynt at every prayer of those parts . HOlie GOD and just Iudge ! Thy eyes are more pure than the sunne , and cannot beholde anie thing that is vncleane : The Cherubims and Seraphims cover their faces before thy glorious majestie ; The heavens of heavens are not cleane in thy sight . How then shall earth , sinfull earth , dust and ashes appeare before thee ▪ Wee prefume not , O LORD , to come before thy tribunall , to plead for our righteousnesse ; for all our righteousnesse is as filthie rags : But wee prostrate our selues with all humilitie of bodie and soule at thy mercie-seate , to make CONFESSION of our sinnes . Heare , Lord , and haue mercie . Wee confesse that 1 Wee sinned in the loynes of our first parente● , wee were conce●ved in sinne ; wee were shape● in iniquitie . 2 In our chyldhood originall sinne brought foorth actuall : and actuall sinnes haue increased in vs ever since , as our dayes haue increased . Who can reckon vp the sinnes of his youth ? Who can tell how oft hee offendeth ? The just man sinneth seaven tymes a day : But 3 Wee haue sinned seaventie tymes seaven tymes everie day . 4 , 5 All thy holie lawes and cōmandements wee haue broken in thought , word and deed . 6 We haue beene partakers of other mens sinnes . 7 Wee are manie way●s convinced of our sinnes : We are convinced 8 By the contrition of heart , and the testimonie of 〈◊〉 conscience : 9 By the greatnesse of thy mercie , and thy benefits b●stowed vpon vs : 10 By the severitie of thy justice declared in the death and passion of thy Sonne our Saviour Iesus Christ. Thou art an holle God ; and hearest not sinners : Thou art a just Iudge ; and thy justice must bee satisfied . Wee are sinners ; and the wages of sinne is death : Thy justice must bee satisfied ; or else wee cannot escape death . Wee haue nothing of our owne to giue for the ransome of our soules : Therefore wee offer vnto thee , holie Father , that which is not ours , but thy Sonnes : 1 For our originall sinne , wee offer vnto thee , just Iudge , his originall righteousnesse , who is righteousnesse it selfe ; for our conception in sinne , we offer vnto thee his most sacred conception , who was conceaved by the holie Ghost ; for our birth in sinne , we offer vnto thee his most pure nativitie , who was borne of a pure virgin . 2 For the offences of our youth , wee offer vnto thee his most perfect innocencie , in whose mouth was found no guile . 3 For our daylie slips and falls , wee offer vnto thee his most perfect obedience , who made it his meat and drinke to doe thy will in all things . 4.5 For our often breach of thy commandements , wee offer vnto thee his most perfect righteousnesse , who fulfilled all thy commandements . 6 For our communicating in other mens sinnes , wee offer vnto thee his most perfect righteousnesse communicated vnto vs. 7. 8 , 9 , 10 For our most wicked and vngodlie lyfe , wee offer vnto thee his most cruell and bitter death . For ●s was hee conceaved , for vs was hee borne , for vs was hee crucified : His blood still cryeth vnto thee in our behalfe , Father forgiue them . Accept , wee beseech then , the inestimable pryce of thy Sonnes blood for a full and plenarie satisfaction for all our sinnes : yea ▪ O Lord , wee know that thou hast accepted it alreadie . Therefore with confidence wee put vp our PETITIONS vnto thee . As thou hast redeemed vs by thy Sonne , so also wee beseech thee to sanctifie vs by thy holie Spirit . 1 Mortifie in vs everie day more and more all sinfull lusts and affections , and quicken in vs all saving graces and vertues . 2 Increase our sayth . ● Confirme our hope . 4 Inflame our charitie . Teach vs to imitate the lyfe of Christ , the true patterne of perfect obedience , and onlie true rule of a godlie lyfe : Teach vs 5 Humilitie . 6 Pat●ence , 7 Meeknesse , Gen●lenesse , 8 Chastitie , Temperance ▪ Tea●h vs 9 To conte●●e all earthlie thinges , 10 To denye our selues , 11 To overcome the world . 12 Grant vs consolation in adversitie , and true tranquillitie of the mynde . Grant vs 13 Victorie in tentations , and deliverance from the devills treacheries . Grant vs in thyne appoynted tyme 14 A blessed departure out of this lyfe , and a blessed resurrection vnto lyfe everlasting . Wee pray not for our selues alone , but in obedience to thy commandement wee make our SUPPLICATIONS vnto thee for all men . ● Saue and desende the vniversall Church : enlarge thou her borders , and propagate thy Gospell . 3 Blesse all Christian kings and governours , especiallie thy servang CHARLES , our most gracious Kin and governour : Blesse togethe with him our gracious Queene MARIE : Blesse vnto them , and vs , and our posteritie after vs , our hopefull Prince Charles : season him betymes with true religion , that hee may bee an instrument of thy glorie , the joye of his parents , and the blesing of thy people . Remember David , and all his troubles , the Ladie Elizabeth our Kings onelie sister , and her princelie issue . Suffer them not still to mourne in a strange land : but restore them , if it bee thy will , to their former inheritance . Blesse all our kings loyall subjects from the highest vnto the lowest : Giue vnto the Senatours counsell and wisedome : 3 To the magistrates justice and fortitude ; to those that are vnder them Christian subjection and obedience : 2 To the ministers of thy word holinesse of lyfe , and soundnesse of doctrine ; to the hearers of thy word diligent attention to the word preached ▪ and a care ▪ and conscience to liue hereafter . Blesse 4 Everie familie in this kingdome , this especiallie and all that belong vnto it . Blesse our 5 parents , brethren , sisters , kinsfolke , benefactours and friends . 6 Forgiue our enemies . 7 Show pitie and compassion to all those that are afflicted and in miserie : Relieue them according to their severall wants and necessities . Bee thou a Father to the fatherlesse , a Comforter to the comfortlesse , a Deliverer to the captiues , and a Physician to the sicke : Grant that the sicknesse of their bodies may make for the good of their soules : Especiallie wee beseech thee to bee present with those that are at the poynt to die : Fit them for their journey before their departure : Arme them with faith and patience : Seale vnto them by thy holie Spirit the pardon and forgiuenesse of all their sinnes : And so let thy servants depart in peace , and bee translated from death to lyfe , to liue with thee for evermore ▪ Heare vs , wee beseech thee , praying for our brethren , heare our brethren for vs , and Iesus Christ our elder brother for vs all : Wee know , O Lord , that thou hearest him alwayes . Heare vs lykewyse , wee beseech thee , for his sake , and accept our THANKSGIVING . Wee render most heartie thankes vnto thee for our Saviours 4 Incarnation , for his 5 Passion , for our 3 Redemption by his most precious blood : Wee thanke thee for ● forming vs in our mothers wombe , for 1● washing vs in the laver of baptisme . for 6 calling vs by thy word , for 7 expecting our conversion , for 8 converting vs vnto the fayth , for 13 strengthening our fayth by the participation of Christs bodie and blood , for 9 sealing vnto vs the pardon of our sinnes , for 15 giving vs a promise of everlasting lyfe : Wee thanke thee for all other thy blessings 11 corporall and spirituall , internall and externall , for our 10 continuance in that which is good , for 14 deliverance from all evill : Wee thanke thee for thy often deliverances of this Church and kingdome from forreyne invasions , and homebred conspiracies . ● Wee thanke thee for 2 preserving vs ever since wee were borne . for defending vs this night past from all perills and dangers ▪ for the quiet rest wherewith thou hast refreshed our bodies , for thy mercie renewed vnto vs this morning . Let thy mercie bee continued vnto vs this day , let thy Spirit direct vs in all our wayes , that wee may walke before thee as children of the light , doing those thinges that are pleasing in thy sight . Let the dew of thy blesing descende vpon our labours ▪ for without thy blessing all our labour is but in vaine . Prosper thou the workes of our handes vpon vs , O prosper thou our handie worke : Grant that wee may conscionablie in our callings so seeke after thinges temporall , that finallie wee lose not the thinges which bee eternall . Wee are vnworthie , O Lord wee confesse , to obtaine anie thing at thy hands , eyther for our selues or anie others , even for the sinfulnesse of these our prayers : But thou hast promised to heare all those that call vpon thee in thy Sonnes name : Make good therefore , we beseech thee thy promise vnto vs now calling vpon thee in thy Sonnes name , and praying as he hath taught vs in his holie Gospell . Our Father which art in heaven ▪ &c. An Evening prayer for a familie , gathered here and there out of Gerards Meditations and Prayers . MOst glorious LORD GOD , whose ▪ dwelling is in the highest heavens , and yet beholdest the lowlie and the humble vpon earth , wee blush and are ashamed to lift vp our eyes vnto heaven , because we haue sinned against thee which dwellest in the heavens : But looke downe , wee beseech thee , from ▪ heaven thy dwelling place ▪ and beholde the humilitie of thy servants heere on earth , which prostrate themselues at the foot-stooll of thy mercie , confessing their owne guiltinesse , and begging pardon for their sinnes . Wee confesse , Almightie Creatour , that thou madest vs at the first after thyne owne image , thou cloathedst vs with innocencie as with a garment , thou seatedst vs in paradise a place of all delight and pleasure : But wee haue defaced thine image , wee haue cast off our first covering , we haue thrust our selues out of that pleasant place . Wee ran away from thee , and were not obedient vnto thy voyce : Wee were lost and condemned before wee came into this world : Our first parents sinned agaynst thee , and we sinned in them : They were corrupted , and wee are inheriters of their corruption : They were the parents of disobedience , and wee are by nature the children of wrath : Sinfull and vnhappie children , of sinfull and vnhappie parents ? Thou mightest in thy displeasure after their fall haue plunged them into the bott●mlesse pit ▪ and made them the fewell of hell , and sent their posteritie after them : And neyther they nor wee could justlie haue complained . Righteous , O Lord , art thou in thy judgements : And our miserie is ▪ from our selues . But great was thy mercie vnto vs. Wee came into this world in a flood of vncleannesse , wallowing in our mothers blood ; and thou didst set open a fountayne for vs to wash in : Wee were washed in the laver of baptisme ▪ and wee haue returned with the swyne to our wallowing in the myre . Wee came from a place of darknesse into this world , we lived as children of darknesse ▪ wee sat in darknesse , and in the shadow of death : Thou gavest vs thy word to bee a lanthorne vnto our feete , and a light vnto our paths ▪ that in thy light wee might see light ; that so walking in the way of trueth , wee might attayne everlasting lyfe : But wee haue loved darknesse more than light , & haue not beene obedient vnto thy word . Wee came into this world crooked even from our mothers wombe ; and thou gavest vs thy law to be a glasse wherein we might see our deformitie , and a rule whereby to square all our actions , words , & thoughts : But wee haue shut our eyes that wee might not see , and wee haue refused to bee ruled by thy law : The law of sinne in our flesh doeth daylie captivate vs. The roote of originall sinne which lyeth hidden in vs , doth everie day put foorth new branches : All the parts and faculties of our bodies and soules are so manie instruments of vnrighteousnesse to fight agaynst thy divyne Majestie . Our hearts imagine wicked things , our mouthes vtter them , and our handes put them in practice . Thy mercies everie day are renewed vnto vs , and our sinnes are everie day multiplied agaynst thee : In the day of health and prosperitie we forget thee , and we never thinke vpon the day of sicknesse and adversitie . Thy benefits heaped vpon vs doe not allure vs to obey thee : Neyther doe thy judgements infflicted vpon others make vs afrayde to offend thee . What couldest thou , O Lord , haue done more for vs , or what could wee haue done more agaynst thee ? Thou didst send thy Sonne in the fulnesse of time to take our nature vpon him , to fulfill thy law for vs , and to bee crucified for our sinnes : Wee haue not followed the example of his holie lyfe , but haue everie day afresh crucified him by our sinnes . And now , O LORD , if wee shall become our own judges , we cannot but confesse that wee haue deserved everlasting torments in hell-fire . But there is mercie with thee O Lord : therefore will wee not despare . Our sins are manie in number : But thy mercies are without number . The weyght of our sinnes is great : But the weyght of thy Sonnes crosse was greater . Our sinnes presse vs downe vnto hell : But thy mercie in Christ Iesus rayseth vs vp . By Satan wee are accused : But by Iesus Christ wee are defended . By the law wee are convicted : But by Iesus Christ wee are justified . By our owne conscience wee are condemned : But by Iesus Christ wee are absolued . In vs there is nothing but sinne , death , and damnation : In him there is treasured vp for vs righteousnesse . lyfe , and salvation . Wee are poore : Hee is our riches . Wee are naked : Hee is our covering . Wee are exposed to thy furie persuing vs : Hee is the buckler of our defence , and our refuge : Hee is the rocke of our salvation , & in him doe we trust : His wounds are the clefts of the rocke : Giue vs , we beseech thee , the wings of a Doue , that by faith wee may hide our selues in the clefts of this rocke , that thyne anger waxe not hote against vs to consume vs : Let not thy justice triumph in our confusion , but let thy mercie rejoyce in our salvation . Pardon the sinfull course of our lyfe past , and guyde vs by thy holie Spirit for the tyme to come : Amende what is amisse , increase all gifts and graces which thou hast alreadie given , and giue vnto vs what thou best knowest to bee wanting . Bee gracious and favourable to thy whole Church ; especially to that part thereof which thou hast committed vnto the protection of thy servant & our Soveraigne King CHARLES : Grant that he may see it flowrishing in peace and prosperitie , in the profession and practice of thy Gospell all the dayes of his lyfe ; and after this lyfe ended , crowne him , wee beseech thee , with a crowne of immortall glorie . Let not the sceptre of this kingdome depart from his house , neyther let there bee wanting a man of his Race to sit vpon his throne so long as the sunne and moone endureth . Of this thou hast giuen vs a pledge alreadie , in blessing the fruit of the Queens wombe . Let the Queene still bee lyke a fruitfull vyne : And let the Prince grow vp lyke a plant in thyne house . Let thy mercie bee extended to the Ladie Elizabeth our Kings onelie sister , and her princelie issue . How long , Lord just and true , how long shall their enemies prevaile , and say , There , there , so would wee haue it ? It is tyme for thee to lay to thyne hand : for they haue laide waste their dwelling place . Aryse O Lord , and let their enemies bee scattered , and let them that hate them flee before them . Carrie them backe agayne into their owne countrey ( if it may bee for thy glorie and their good ) make them glad with the joy of thy countenance , and let them rejoyce vnder their owne vynes . Wee returne home agayne , and beseech thee to bee gracious and mercifull to the Kings Councell , the Nobilitie , the Magistracie , the Ministerie , the Gentrie , and the Commonalitie . Giue vnto those whom thou hast vse● as instruments for our good , rewardes temporall and eternall . Forgiue those that be our enemies , and turne their hearts . Forget not those that groane vnder the crosse . Cloath the naked ▪ feed the hungrie , visite the sicke , deliver the captiues , defend the fatherlesse and widows , relieue the oppressed , confirme and strengthen those that suffer persecution for righteousnesse sake , cure those that are brokē in heart , speake peace vnto their consciences that are tormented with the sense of their sinnes , suffer them not to bee swallowed vp in despare . Stand by those that are readie to depart out of this lyfe : When their eyes shall bee darkned in the agonie of doath , kindle in their hearts the light of saving fayth : when their eares shall bee stopt , let thy Spirit speake vnto them inwardlie and comfort them : and when the house of their earthlie tabernacle shall bee dissolved , them Lord receaue their souls . As we haue made bold to make our prayers and supplications vnto thee for our selues and others : So also wee render vnto thee all possible praise and thanksgiving for all thy benefits bestowed vpon our selues and others . Wee thanke thee in speciall for our election , creation , redemption , vocation , justification , for all the blessed means of our sanctification , and for the assured hope of our future glorification : Wee thanke thee for our health , mayntenance , and libertie , for preserving vs ever since wee were borne , for blessing vs in all that wee haue put our handes vnto this day . Let thy mercie still bee continued vnto vs , wee beseech thee . Let the eye of thy providence which never slumbreth nor sleepeth watch over vs , and let the hand of thy power protect and defende vs : Cover vs this night vnder the shadow of thy wings , that no evill happen vnto vs. Grant that our bodies may bee refreshed this night with such moderate rest , that wee may bee the fitter for the workes of our vocation , and thy service , the next morning ▪ Heare vs , we beseech thee , for Iesus Christ his sake our Lord and onlie Saviour ; in whose name and words wee call vpon thee further praying , Our Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A01648-e400 Psal. 51. 5 〈◊〉 24 , 4 Rom. 7 , 23 ▪ Titus ● . 5 Matt. 15 , 19 Psal. 143. 2 Psal. 51. 1 Psal. 42. ● Isai 9. 6 1 Cor. 1. 30 Psal. 90. 8 Psal. 25. 7 ●et . 31 , 34 Ge● . 6 , 5 Pro● ▪ 24 , 1● Psal. 29 , 12 Phil. 2. 8 Luke ● , 42 Prov. 24 , 16 Matt. 26. 〈◊〉 Rom. 7. 1● Isai. 6● ▪ 6 P●●● . ●30 . 3 Psal. 143. 3 Iob. ● . 3 Exod. 20 , 1 Rom. 7. ● Iohn 4. 23 Iohn 6. 5● Isai 53. 9 Exod 20. 1● Matt. 5 ▪ 28 Isai 53 , 9 1 Pet , 2 , 22 Rom , 3. 28 1 Tim , 2 , 1● Ezek. 3 , 21 Matt. 10. 28 Psal. 118 22 Luke 15 , 1● 19 ▪ 19 Rom. 6 , 23 Cant. 2. 14 Psal. 18 ▪ 〈◊〉 Psal. 4● . ● Rom. 5. 1 ●Iohn 3 , 20 Col. 2 , 14 Psal. 51. 17 Matt , 〈◊〉 . 28 Psal. ●30 . ● Psal. 230 , 1 Mic. 7 ▪ 19 Psal. 38. 3 Luke 15 , 19 Rom. 2 , 4 Rom. 13. 〈◊〉 2 Cor 7. ● Psal. 5● . 7 Gen. 〈◊〉 . 33 Isai 53. ●5 Matt. 27. 46 Notes for div A01648-e2720 Iob 10 , 8 9 10 11 12 Psal , 1●9 13 14 15 〈◊〉 17 18 Matt. 5. 44 Hag. 2. ● Colos 1 , 14 Luke 15. 8 Gal. 4 ▪ 4 Prov. 8 ▪ 3● Gal. 4 , 4 Isai 7. 14 Heb. 2 , 16 1 Tim 3. 16 Isai ● . 6 Ephes 5. 3● Matt. 22. 2 Isai 49 ▪ 16 Matt. ●7 , 46 Ephes 5. 8 Luke 1. 79 Psal , 36 ▪ 11 Iohn 1 , 9. Matt , 5. 15 Isai 52 ● Nah ▪ 1. 15 Rom. 10. 15 Rom. 11. 25 Psal , 119 105 ●●ai ●5 , ● Revel 3 ▪ 20 Revel ● , 5 Wisd ▪ 11. 1● Rom. ● , 4 Bernard . in his 2 Serm. of the seavē lo●us . Gra●at in the 2 book of the life of Chr. cap , 2 Ierm 13 , 23. Ierm . 31. 〈◊〉 Ephes 2 , ● Isai 53. ● ▪ G●anat ▪ out of Aug●●●ines Medications ▪ Iohn 6. 37 Luke 15. 13 Iohn 1. ●8 C●●● ▪ ● ▪ ● Ephes 6 , 25 Luke ●5 . 23 Rom. 5 , 21 Isai 65 ▪ ● Isai 38 ▪ 〈◊〉 ▪ Reve ▪ 6. 〈◊〉 2 Pet. 2. 20 22 2 Pet ▪ 2. 21 22 2 Cor 12. 9 Psal. 94. 10 Matt. 4. 4 Matt , 7. 7 Matt. ●8 . 19 ● Iohn 1. 7 Psal , 51. 7 Hos●● 2. 19 Ephes 1. 14 Matt. 3 , 16 Iohn 6. 54 50 Hilar. in his 8 book of the Trinitie . pag. 141 Luke 23 46 Psal , 32. ● Mic. 7. 19 1 Sam ▪ 25 , 2● Notes for div A01648-e5430 Psal , 36. 9 Psal. 80. 15 ●sai 5. 2 Ephes 4 , 11 1 Pet , 4. 11 Actes 20. 28 Iohn ●1 . 15 Bern. 2 Serm , of the resurection , Col , ●34 , Heb. 13. 17 Gregor . ● book of pastoral C●●e , cap. 6 Matt. 9. last Actes 1● , 14 Iohn 〈◊〉 . 48 Heb. 4 , 2 Isai 55. 〈◊〉 1 Cor 3 , 7 Matt. ●3 , 4 Luke 8 , 14 13 ● Tim 5. 5 Heb. 13 , 4 Tobi● 3. 8 Gen. 2. 20 Ephes 5. 32 Ephes 6. 4 Ephes 6. 5 Matt ▪ 10 , 42 1 Cor 9. 11 Matt. 5. 44 Iames 4 , 14 Rom. 12 , 18 Ephes 4 , 4 Ephe 4 , 5 Actes ● , 5 1 Tim 4. 10 1 Tim 2 , ● P●al . 145 14 Psal. 68. 5 Matt. 5 , 10 Matt. 16. 2● . 
A12821	----	Staffords Niobe: or His age of teares A treatise no lesse profitable, and comfortable, then the times damnable. Wherein deaths visard is pulled off, and her face discouered not to be so fearefull as the vulgar makes it: and withall it is shewed that death is only bad to the bad, good to the good. Stafford, Anthony. 1611 Approx. 134 KB of XML-encoded text transcribed from 112 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A12821 STC 23129 ESTC S106303 99842021 99842021 6644 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12821) Transcribed from: (Early English Books Online ; image set 6644) Images scanned from microfilm: (Early English books, 1475-1640 ; 773:12) Staffords Niobe: or His age of teares A treatise no lesse profitable, and comfortable, then the times damnable. Wherein deaths visard is pulled off, and her face discouered not to be so fearefull as the vulgar makes it: and withall it is shewed that death is only bad to the bad, good to the good. Stafford, Anthony. [20], 201, [1] p. Printed by Humfrey Lownes, At London : 1611. Page 134 misnumbered 116. Considerable print show-through. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Religious aspects -- Early works to 1800. Devotional literature -- Early works to 1800. 2005-11 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 Jonathan Blaney Sampled and proofread 2006-03 Apex CoVantage Rekeyed and resubmitted 2006-04 Jonathan Blaney Sampled and proofread 2006-04 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Staffords NIOBE : Or HIS AGE OF TEARES . A Treatise no lesse profita ble , and comfortable , then the times damnable . Wherein Deaths visard is pulled off , and her face discouered not to be so feare full as the vulgar makes it : and withall it is shewed that death is only bad to the bad , good to the good . AT LONDON Printed by Humfrey Lownes , 1611. TO THE RIGHT Honourable , Robert Earle of Salisbury , Knight of the most honourable Order of the Garter , Vicount Cranborne , Lord Cecil of Essindon , Lord high Threasurer of England , Chancelour of the Vniuersitie of Cambridge , and one of his Maiesties most Ho nourable priuie Councel , A. S. wisheth the pleasures of the Kingdome of Heauen , for his paines taken in this Kingdome of the Earth . IT may seem strange vnto you ( truely honourable Lorde ) that a stranger should dedicate a Booke vnto you : but , wonder not . For , though I be not knowen to your Honour , yet your Honor is wel knowen vnto me : and ( indeed ) to whom not ? I haue no small time ( be it spoken without blasphemie ) euen worshipt your Worth ; and therefore now offer vp vnto it , all the reuenewes of my reuerence . I was the rather induced to dedicate it to your Honour , by reason that my father was a neighbour to your Father , being much obliged vnto him ; and my whole Family vnto your selfe . And next of all , to giue you thankes in the behalfe of all Gentrie ; which is daylie bettered by your Lordships directions , and furtherances in all honest courses . Desert was fled into the Desert , before your Lordship called her home from exile , & clad hir weather-beaten limmes . And ( which draweth neere vnto a miracle ) your Lordship doth not imitate the greatest part of the hodiernall Nobilitie , Qui beneficia in calendario seribunt . But whether goe I ? knowing that your monosyllables , as also short speeches , are pleasing to GOD sometimes , and to Great-men at all times . Accept then this Leafe rather then Booke , together with my vowed and owed seruice : which though I offer serò , tamen seriò , my euer honoured Lord. Your Lordships most humble seruant : to be commanded , ANTHONIE STAFFORD . TO THE Reader . Different , or indifferent READER , Health to thy Soule and Bodie . Knoweing vertue to bee of the nature of the Sun , that is , she shines as well vpon the bad , as vpon the good ; I thought the badde would claime interest in her , as well as the good . To preuent which , I wrote this treatise : in which I haue layed my selfe open to the world ; to the intent , that I may attract the loue of the vertuous , and the hate of all those who continue vitious : for , I hold him to be no honest man , that is beloued of all men . For , in that , he sheweth that he can apply himselfe to the time , be it neuer so vitious , to the place be it neuer so infamous , to the person , be it neuer so odious . Wherfore I giue all men to vnderstand , that I am a servant to Vertue : which I proclaime to the world , by this booke , my Heraulde ; and giue defiance to her foes and mine . And howsoeuer I seeme , now and then , to lend an eare to lewdnesse ; it is not that I take pleasure in it , but because I am loth to diplease the harbourers and diu●lgers of it . What soeuer the world thinkes of me , or thinketh me to be : yet this I am . For , being throughly acquainted with myselfe , I doe not aske another man what I am . I protest it againe and againe , that I depend on Vertue . And , if I wax poore in her seruice , I shall account my selfe richer , then all this wicked worlds wealth can make me : and , if I growe rich without her , I shall esteeme my self poorer then pouerty her selfe can make me . I speake not this , like a Politiciā , to purchase my selfe a greater fame then mine owne worth ; No , no ▪ We doe not dissemble in those things , in which he first deceiues himselfe , that would others . Wherefore he is iniurious to me , who wicked in himselfe frameth a minde to me out of his owne . If my inward man excuse me , what care I , who accuse me ? yet doe I not despise an honest report ; but , onely warne you this , that it is not in my power to tye loose tongues . And therefore Fame is to be reckoned amongst these externall accidents ; as of no moment to the accomplishment of a quiet and a blessed life . What to be , consisteth on my part ; what I am said to be , on the vaine vulgars . Fame and Conscience are of two differing properties : the one blazeth a mans deserts ; yet makes him neuer the better : the other , the better ; yet neuer the more renowned . I knowe , that my beliefe in God , and not the worlds beliefe of me , shall saue me : yet ( by the way ) would I not haue any man thinke , that I write this by constraint ; that is , to cleare my selfe of any imputed Crime : for , I write it not to dispossesse , but to possesse the world of a good opinion of me . I verily thinke , that I haue layed my selfe too open , & dealt too plainely in some things contained in this insuing treatise : but , I passe not much . For , as my birth styled me a gentleman ; so I would haue my death stile me generous . Prying Policy telleth me , that it is farre 〈◊〉 to knowe what a man speaks , then to speak what he knowes : but my harmelesse heart dictates to my pen , not what the world would , but what it should heare of . My soule is an Antipode , & treads opposite to the present world . My intent , in writing this book , is twofolde : first , to purchase to my selfe , not so much the title of a learned , as of an honest man ; and secondly ( because I knowe not whether my vnfortunate fortunes , and vnstaied youth may leade me ) that the world may be acquainted with the secrets of my soule , and may receiue from me a testimonie of my liuely faith ; that so it may iudge the more charitably of mee being dead . Thus much for my selfe . Now , gentle or vngentle Reader ; concerning thee , I diuide thee into Learned , and Vnlearned : and the Learned I subdiuide into Iudicial , and Not-indiciall . Seneca saith , that Summū bonum in iudicio est , that mans chief felicity is in iudgement : and Sealiger calleth it Animamsapientiae , the soule of wisedome . And therefore he that hath this Wisedomes soule to be the Centre of his soule , I doe not so much feare , as reuerence his censure . But hee that hath read neuer so much , and in his discourse will shoote whole Volleis of Volumes at a man , and yet wanteth iudgemente , my Booke turnes his posteriours to him , and bids him shoote there , as a marke too faire for his carping mouth , to aime at . The Vnlearned I rediuide into Prudent , and Impudent . The Prudent will not let his censure flie aboue his knowledge ; but , what he vnderstands not , he will with modestie either passe it ouer , or with discretion enquire after it , of some better-knowing spirits . As for impudent asses , who will reprehende vvhat their shallowe vvits can neither apprehende , nor comprehende , and so turne despaire into iudgement , I hold them fitter to read bills , and ballads , then my Booke . And withall I must needes adde this , that I neither feare a Stage , nor the censure of a Woman . And against the Learned , and Vnlearned , Iudiciall and Not-iudiciall , Prudent and Impudent , Women , and the worlds wide Theater , I bandy that of Iob , Behold my signe , that the Almightie will witness for mee ; although mine Adnersarie write a booke against mee . Errata . Page Line   81. 10. ioy-forioyne . 81. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 99. 13. perfect imperfect , for perfect or imperfect . 142. 8. present for presents . 154. 2. Iesuites for Iesuitas . 166. 2. these for those . 195. 1. gift for guest . In some fewe Books , Pag. 10. li. 11. men for mens . STAFFORDS NIOBE , OR His age of teares . SAd to the very Soule , bearing in my minde a discōtent , that I could bee no more discontented ; in a worde , wearie of my selfe , I on a time walked forth , hoping by some diuine meditation to abandon , and expell this hellish disposition . And being com to the place ordained by my selfe to this solemne exercise , I first lifted vp mine eies to heauen , to see what heauen would haue done vpon earth : and then again I cast them down vpon earth , to see what earth hadde done against heauen . But loe , in the entrance 〈◊〉 to this my sanctified contemplation , my olde agonie came vpon me ; I meane , a conflict betwixt mine vnequall , disagreeing passions : which forced mee to call backe the better of my thoughts , to driue back the worse . But , finding no way , whereby I might appease these implacable furies of my minde , leauing my meditation , I thus spake vnto my soule . Soule , saide I , how chaunceth it , that nothing can content thee so much as discontent ? Is not this rotten body , this all corruption , this worst of earth , a sufficient prison vnto thee , but that thou thy selfe must become a prison to thy selfe ? To these my demaunds shee thus makes answer ; that the diuell , as shee thinkes , hath committed incest with his daughter , World , who is now deliuered of an Age , frō the which the sooner it should please God to deliuer her , the better . Then soule , said I , take thy flight , & with the sharp pearcing eyes of contemplation pry into the corners of the Vniverse ; and see if within this spacious Round thou canst finde out some place , where thou maiest inioy a pure conuersation till the houre com wherin thou shalt leaue this thine impure mansion . Shee obeyed , and after long , & teadious search , shee returned like Noahs turtle , and told mee that such a deluge of sinne had ouerspread the face of the earthe , that there was no place free where vertue might treade in sa●etie . If earth then , said I , affoorde thee no comfort , lett thy conuersation be in heauen , laugh at the idle pleasures of these daies , and let not thine vnlimited appetite so much couet as contemne them ; following that rule , of Seneca , Contemnere omnia aliquis potest ; omnia habere nemo potest . Some one man , saith hee ▪ may contemne all things ; but no man 〈◊〉 haue all things . And indeed what is there in this world , on the which Enuy may not iustlie spend all her gall ? For whosoeuer shal with an inten●ine and rectified Iudgem●nt , look into this worst of ages , shall finde , that the lasciuious heathen Poets were but as wicked prophets of the wickednes to come in these accursed times ; wee hauing turned their lewde inuentions into more lewd actions . So that it seemes wee haue anatomized vice , and laied those parts of her to the open viewe , which they in modesty let lie vndiscouered . From the highest to the lowest , from the youngest to the oldest , from the Eagle to the Wren , all haue corrupted their waies , and are becom degenerate from the purity of their ancestours . Vice hath supplanted vertue : and he now a-dayes is helde the most absolute man , who is the most dissolute liuer . As now and then the humours of the whole bodie fall downe into the legges , and there make an issue : So hath the corruption of times past slidde down into the present , to the annoiance , and choaking of all that is good . This is the time foretolde by Seneca , Hab●bitur aliquando ebrietati honor ; et plurimummeri cepisse virtus erit , The time shall come , saith hee , when honour shall be ascribed to drunkennes ; and to drinke much wine shall bee helde a vertue . Pride , luxury , and ribauldry haue now their reigne , and his happinesse is greatest who followeth them the soonest . As for pride , she hath so many feathers added to her wings , that shee couereth all the earth with her shadowe . Our men are growen so effeminate , and our women so man-like ▪ that ( if it might bee ) I thinke they woulde exchange genders . What modest eye can with patience beholde the immodest gestures ▪ and attires of our women ? No sooner with them is insancie put off , but impudency is put on : they haue turned nature into art ; so that a man can hardlie discerne a woman from her image . Their bodies they pinch in , as if they were angrie with nature for casting them in so gross a mould : but as for their looser parts , them they let loose to preie vpon whatsoeuer their lustdarting eyes shalseize-vpon . Their brests they laye to the open viewe , like two faire apples : of which who●oeuer tasteth , shall be sure of the knowledge of euill ; of good I dare not warrant him . As for our men , they equall , if not surpasse this female frailtie , the qualities of their mindes being as light as the substance of their bodies is heauie . Light clothes , and a light behauior is now your onely weare , and hee your greatest gallant who canne whiffe off his gallon . O , that iniquitie were here limited ! but alas , it is not . For mens tongues are now beecome trumpets or rather strumpets to their mindes : so that what soeuer they conceiue , they not onely tell others of it , but also intice them to doe it . Lust , saith Ambrose , is feade with banquets , nourished with delights , kindled with wine , enflamed with drunkennesse ; but streight addeth , peiora tamen his sunt fomenta verborum , quae vino quodam Sodomitanae vit is mentē inebriant . But worse then all these , saith hee , is that impurity of speach , which makes drunk the minde with the sweet tasting wine of the Sodomiticall vine . Sodome , thy sinnes were fewe in respect of ours , and our iust men fewe in respect of thine . Thou peraduenture hadst three , or foure : but happy is that citty with vs that can yeelde one ; yet wee raile at thee , and seeke to be opposite to thee in al things : but in one thing wee iump with thee by following the literal sense ; to weet , that because one of thy sinnes was fulnes●e of bread , we hold it no sinne to be full of drinke . I cannot with methode proceed in this confusiō of wickednes ; nor with order , in that wher●n is so much disorder . My pen , following my hearts motiō , trembleth , the paper waxeth wan , & pale , & the inke putteth on melancholies sad hewe , when ● go about to relate , that in the mouthes of our youth , Talassio becomes a watch-word . And to put fier to this quick kindling fewell our poets haue put-to their helping hands : who therefore are rightly taxed by that last , & euerlasting Worthie of the French , diuine du Bartas . P●u te regretter oy la perte de leur● ans , Si par ces vers pipeurs leur muse trop d●serte Se perdant , ne tra not● des auditeurs la perte . Sous les mielleus appas●s de leur doctes●scrits , Ils cachent le venin , q●e lesieunes esprits Aualent a longs traicts , et du vin ●'amour yvres . Leur mauuais estomach aime les mauvais viures . In English thus . Yet would I grieue their losse of time the lesse , If by their guilefull verse their too much Art Made not their hearers share with them a part . The sugred baits of those their learned writs , Due shroude that poyson which the younger wits , Quaffe downwith breathless draughtes , & loues hot wine ( Making them homage do at Bacchus shrine ) Distempereth so their stomachs , that they feed● On such ill meates as no good humours breed . But belike our Poets think by disguising their lasciuiousnesse , vnder a veile of smooth running words , to take awaie not onelie the inquination , but the very essence of it ; which they cannot doe . For , as whether a man writeth with a coale , with chaulke , or inke , it is neuerthelesse writing : So is vice vice , vnder what words soeuer it be conueied . And these men , saith Scaliger , call vpon Phoebus , Iupiter , Pallas , together with the Muses , and inuoke diuels in stead of the true God. And the same Scaliger dooth reprehend Bembus ▪ because in a certain verse which he made , he called Iesus Christ , Heroa . That Bembus is also censured by I. Lipsius . Ipse deus rarò in stilo , aut animo , sed prisco ritu , dij immortales : idque in se●ijs maximè sententijs , aut rebus . GOD himselfe , saith Lipsius , is seldome in his stile , mouth , or minde ; but according to the ancient rights of speech , the immortall gods : and this doth he in his most serious sentences . If for everie idle , for euery vnaduised word wee shall gine account , what shall we answer for premeditated sin ? ouer which the heart a long time sitteth ho●ering as if it were vnwilling to hatch so vgly a monster . To thinke euill , is a sin ; & that mortal : to speak euill , is yet a greater : but to write euill , is in it selfe both matchlesse , and namelesse ; no word being fit to express so vnfit a worke . O that so foule a matter should be left to posteritie in so faire characters ! or that a man should with his owne hand write a confession , to condemne his own heart ! What should I say , or rather what should I not saie in so hopelesse , so haplesse a case ? onelie this then I will saie , that for shame men should haue som feeling , some remorse in eternising their owne shame , as also consider that their bodies , nay the faire frame of this spacious Rounde , shall be subiect to ruine : onlie the soule , and her actions are eternall . For , the soule being eternall , the actions proceeding from her , participate of the same eternity . The bodie , being spotted , is quickly mundified : but the soule , once branded with infamy , euer keeps her mark , and neuer becommeth immaculate . O dangerous age ! thou seducest many to errour ; but reducest none to truth : thou causest manie to fall ; but raisest vp none . And indeede , how should they stand firme , when their footting is so slipperie ? How should they resolue , when euerie thing giues them occasion of doubt ? What shal a man decree to bee truth , when hee shall see Pontius Pilate washing his handes , but not his heart ? Caiphas , pretending blasphemie , to rent his garments ? the new Scribes and Pharisies crying out to Iesus , master thou art good , though they thinke him to bee most had ? Simon Iudas selling , Simon Magus buying GOD for money ? holding a trinitie of benefices in vnitie of person : and these three are , for the most part , foure . Those who should tell Israell of her sins , and Iuda of her transgressions , doe now sooth her vp in her iniquitie ; nay , flatter the dead to please the liuing : in so much that Durus de Pascalo makes it one of his precepts , that the courtier ought to giue credit neither to funerall sermons , nor to Gallobelgicus , or other such idle fablers . I must confesse that the worde lye is vndecent , to giue to a minister ; but verie aptly applyed to Gallobelgicus , who lyeth of set purpose , and telleth truth at aduenture . Sure I am , he hath not learned , or ( if learned ) not practised that first , and chiefest lawe of a lawefull historian , which is , Vt ne quid falsi audeat , nequid veri dicere non audeat . But to my purpose , it were to be wished , that this abuse of preaching might bee reformed ; that so the laudable vse of it , might bee with the more applause , and profit continued . Mercy should be in the Preachers mouth , not flatterie : he should pronounce pardon to others ( not craue it from others ) and pronounce ( nay , denounce ) vengeance against those who renounce the ordained meanes of their saluation . Flattery , thou base , creeping sinne , thou seducer of Princes , thou obseruer of noddes , thou impudencie clad in modesty , thou fawning diuell , when shall thy dominion haue an ende ? I would my ende might procure thine . But what should I talke of thine ende , who art now in thy prime ? We haue our Clisophi , who will imitate Philip whether hee halt in minde , or in bodie : neither want we Courtiers , who though they see that Dionisius cannot see , yet they counterfait the like infirmity . Temporibusque Augusti dicendis ( they bee the words of Tacitus ) non defuere decora ingenia , donec gliscente adulatione deterrerentur . Neither wanted there , saith he , worthy , and singular wits to deliuer Augustus exploits , vntill they were by the ouerswarming of flatterers vtterly discouraged . But what base meanes will not ambition vse , where the proposed end is honour ? with her there is no impossibilitie , no difficultie : with her , things to come are as present : and what shee aspires to , she makes no doubt to attaine to . Thou mother of discontent , thou Goddesse of m●tabilitie , dwell still in the Courts of Princes ; but insinuate not thy selfe into the hearts of Prophets ; for , if they be tainted , all the worlde is deceiued . Their tongues perswade , where force cannot auaile : if in a bad cause , then mischiefe followeth . From their tongues , for the most part , Princes frame their actions : so that the former being bad , the latter are worse ▪ in as much as a bad deede out-strippeth a bad word . Yet shal they one daie answere , both for the word , & deed , of which they were procurers . Is it possible that a man should looke vp to heauen , & not thinke who gouernes earth , and heauen ? or who is so foolish , as to thinke that God wil answere an eye of dissimulatiō with the eye of mercie ? No , no : a true God cannot awaie with a false heart . Lord , that a man should think with all his ●ratory , to perswade others 〈◊〉 that which hee cannot perswade himselfe to ▪ or who is such an idiot , as to thinke to haue an army well gouerned or guided , without a good conductor ? Why , this is meere , and absurde equiuocation : as for example ; I say to another , Follow me : he straight obeyes ; when forthwith I tell him , that he must no● trace my steps , but my words . These men are worse then the Scribes , and Pharisies , whom Christreprehended for saying , and not doing : for , these men doe not onely saie and not doe , but also doe and not say ; as being indeede ashamed to saie what they doe . All other things they know : onelie what is most worthie to be knowen , they knowe not ; which is , to knowe themselues . Yet how is it possible they should not know themselues , since they know that God knoweth & searcheth both the heart , and reines ? though some of them , I feare , would be content that God should search their hearts , so hee would lett their reines alone . Oh prophanenesse ! that the same hand which lifteth vp the Cupp in the Communion , should lift vp pot after pot in an Alehouse ; and offer more sacrifice to Bacchus , then to Iehoua : a vice which whosoeuer giues him selfe ouer to , God giues him ouer to execute the inuentions of a dist●●bed Intellect . Which I think the Lowecountry men allude to , in calling their strongest beere double Pharaoh ; their strong beere , in a lower degree , 〈◊〉 Phar●o● ▪ and their small beere Israel ; intimating thereby that the stronger the beere is , the more it makes a man to rebell against God ; and the smaller it is , the more it leaues the soule to her selfe , and renders her freer from the sen●ualitie of the bodie , and makes a true child of Israell . Looke how a passenger in a thicke darke mist is sad , as doubtfull which waie to turn : euen so Reason being blinded by the 〈◊〉 〈◊〉 wines hot vapo●●● , 〈◊〉 pensiue , and 〈◊〉 〈◊〉 knowing whether she should ●ncline to vice , o● 〈◊〉 till at length shee● 〈◊〉 from vertue to vice . I haue heard a reuerend english Diuine , often compare a drunk arde to Mare mortu●m : for , as no fish by report can liue in the one ; so no vertue in the other . Amongst the very Turkes , this vice is so odious , that they reward it in whomesoeuer they finde it with 8o . stripes , making it the most detestable sinne of all , next to adultery ; to which , they a lot a hundred stripes . If heathen people do this ( whom errour leades hood-winked in ignorance , or rather ignorance in errour ) what should a Christian doe ? why should not hee leade a good , and sober life , whose name is written in the booke of life ? But ( alas ! ) for want of consideration this is not looked into . Vpon this vice depend three other ( as vgly seruants vpon a deformed master ) to wit , Quarelling , Whooring , and Swearing . The first of which hath more by tongue , then sworde , purchased to it selfe the name of valour ; which indeeds is no neerer to valour , then phrensie to wisedome . True valour biddeth a man fight pro patria , et patre patriae ; this bastarde courage incites a man to fight cum fratre , cum patre : the former perswadeth a man to be carefull not onelie that he take no iniury , but ( euen religious ) that he doe none ; the latter saith , that hee is worthy of iniury , that offers none . The one saith , Fight being prouoked ; the other sayes , Prouoke to fight . And therefore I think , that Seneca spake rather out of the greatnesse of his mind , then the depth of his wisedome , when he defined fortitude , to bee Scientia periculorum repellendorum , excipiendorum , prouocandorum : that is , a Science of repelling , of receiuing , and prouoking dangers . The latter of which is false ; seeing there is no man wisely valiant , who will not rather inuoke helpe against danger , then prouoke it . Is it not a lamentable case , to see two men christned with one Baptisme , bought with one redemption , for whom the blood of Christ was indifferentlie shedde , vppon euerye slight , and light occasion , to shedde the bloud one of another ? Or is it not a harde case , for one that pro●esseth the name of Christ Iesus , to digge for honour in the heart of a Christian ▪ And this forsooth they do for reputation . What blemish is it to my reputation to denye that in sobrietie , which I affirmed in drunkennes ? that is , to recall that as a man , which I spake as a beast ? Yet these roaring gentlemen , whatsoeuer they speake , be it neuer so bad , will make it good . Surelie , I am of opiniō , that the word duel , is deriued from the French word dueil , by reason that it makes so manie parents mourne for the vntimely death of their children , and one friend lament the decease of another . But by the way , I will giue this caution , that no man misconstrue mee , and thinke that I perswade men to cowardise : for , I am so farre from that , that I thinke a cowarde to be the basest of all creatures : & A Coward I call him , who slauishlie feareth any thing but God. For , if my Prince allow me combate , vpon dishonourable imputation of treason , and I be drawen into the lifts with a chaine of foul , disgracefull words linked together , which will so sticke to my Familie , & Race , that no time can raze them out ; the iniurie here becommeth more then priuate , ( wherof only , I take it , Christ speaks , when he saieth ; He that giueth thee a boxe on the one care , turne to him the other &c. ) For , in this case the iniurie is publike , and not mineowne : and therefore I say , standing vppon these tearmes , God refuse mee , if I refuse any man. Wherefore I could not , without much applause , reade that Motto in the Scottish armes ; In defence . For , if a man be driuen to maintaine his honour , and cleare his wronged name from perpetuall infamy ; let him then with an vndaunted spirit , and alacrity of heart sing the Psalm of Dauid , If ten thousand hemme me ●o●nde about , yet will I not feare , &c. resting confident in this , that hee hath God , and so good ● cause on his side . For , this infamie neuer leaues a man : insomuch that when his flesh forsaketh his bones , this cleaues fast to them , and the Sexton , digging vp his scull , saith , This was the head of a Traitour , & a Cowarde . But for a frowne , the trippe of the tongue , or the slip of a word , to quarrell , dominere , and sweare oathes , Que pulmo anima pralarg●s anhelet , this is far from valour : for , valour is an enemie to no vertue ; this to euery vertue , and a friend to all vice . Neither can I be indueed otherwise to belieue , but that there are many gentlemen , whose modest , ingenuous faces are free from scouls , and furrowes of wrath ; in whose hearts , notwithstanding , maiestical magnanimitie sitteth richlier clad , then in those of your roaring , angry boyes of London ; and peraduenture would giue them iust cause both to roare , and houl too . The second daughter to drunkennes is whooring , the deflourer of many a virgin , and defiler of many a wife ; a sinne which most men are addicted to by nature , and fewest freed from by grace . For though God hath separated the male frō the female , and disioyned them ; yet , I know not how , they will still desire a coniunction . The Cedars of Libanus haue fallen this way : the Patriarehs , Prophets , Fathers , and our forefathers haue here gone astray . Many a Saint hath fallen at the feet of these saints , and hath adored their adorned beautie . Yet , for men to prostrate their bodies to euerie dung-hill , and sinke into euerie sink-hole , was neuer so common , as in these later licentious times ; wherein money can buy affection , Beautie offering her selfe to hire . But , to keepe yout seruant brisk , and spruse , that the towne maie take notice of him , for a neate , compleate gentleman ; and to feede vpon the answerable report the world giues of him ; tush , this is no sinne . No no : it is no offence at all to allow him so much for euerie course ; so causing him to spend flesh for siluer , till he become so lank , and leane , that his legs are scarce able to support their late portly young master ; going still , as if hee were sitting ( occasioned through the imbecillitie of his hamme-strings ) and so dry , that a marrow-bone-man , if hee should boile his bones , could scarce get out two droppes of moisture : his eyes so hollow , that they runne backe to salute his memory , least she should forget them ▪ and his cheekes , dentingin , as if he were still sucking at a bottle . And now my braue slaue beeing a neighbour to death , beginneth to find , that all this while he hath mistaken , and worshipped a false deity , for a true : and that therefore ( though ceasing , through weaknes , to burne here in lust ) hee shal euer burne in neuer consuming fire . Where is his mistresse now ? whose praises should bee written with pennes of Angels wings ; whose drinke should bee Nectar , and Ambrosia . Hee now must leaue her behinde him , common to men , that shall one day bee common to diuels . It breedeth astonishment in mee to heare a man stile a woman , Diuine creature of a heauenlie feature , goddess of my thoughts , natures vtter most indeuour , &c. whose body he knoweth to bee compos'd of putrefaction , and shall one day come to that degree of rottennels , that ( as she now , in the nostri's of God ) it shall stink in the nostrils both of men , and beastes . Reason and Religion teach a man ( as her remembrancer ) thus to court his Mistress : Faire Queene of dust and durt , will it please your eueryhower-decaying maiestie , after some fewe yeares , or moneths , or daies , to haue th●se star-shining eyes of yours eaten out with wormes , and the holes become cages for cankers ? when your delicate , ( mooth body shall be enfolded in earths rugged armes ; and your soft , swelling , moist , ruby lippes be kissed by her mouldy mouth ; whē your pure red , and white , shall be turned into poore browne , and blacke ; and that face which hath driuen so many into consumptions , shall it selfe bee consumed to nothing . Yet , for all this , our young gentlemen will not forbeare their amorous profane louediscourses ; but yeelde as much honour to women , as to their Maker . These men are rightly taxed by a late writer , where he saith , Quorum sermonis venus ipsa Venus . Reason , thou bright star which directest the wise man to the god of wisedom , thou eye of the soule , why dost thou suppress thy clear-shining beames , and leauest the soule of man in darknes . Wert thou truelie mistress of the minde , thou wouldest neuer suffer a commandresse of elaie and clods , to subdue and conquer it . For , take this for an infallible position , that Sinne neuer enters the will of man , till defect his reason . Mens liues , together with the states of their soules , now-adaies , depend vpon the voice of a woman : and they are more penitent for one duty omitted towards her , then for a thousand offences committed against God. For the one they craue mercie : for the other they care not , but mock at iustice . Mors , et vita , saith Salomon , in manibus linguae : death , and life , saith he , are in the hands of the tongue . Surely , saye these doating doltes , Salomon in this place m●an●th the tongue of a womā . O stupidity of man ! to come at the becke of a woman , stoop at her frownes , hold his 〈◊〉 ●rom ●ence 〈◊〉 those 〈…〉 For the first , they ( finding through their daily discourse with men , that their words are esteemed Oracles , nay , articles of faith ) do challenge to themselues such a freedome of speach , as to vtter that without shame , which the standers-by are both ashamed & abashed to hea● . You shall see a wench , a● thirteene , haue more au●●city then a man , at thirtie , 〈◊〉 him to the encounter , and 〈◊〉 ●●thes with him by the douzen . They haue so little grace , that they 〈…〉 it a great disgrace to blush ▪ and that which in those formor , purer times was the badge of modesty , is now thought to bee the onely marke to knowe a foole by . Besides this , there is a lasciuious impudency , or rather vndecency , borne and bred in this our natiue soil , which no other Nation is acquainted with ; I meane , a wanton sport in publike , betweene man , and wife . Let mee perish , if more soules of our youth perish any other way ; then this . For , there are but two estates of men : the one married , the other vnmarried ▪ the one bound , the other free : so that the one cannot abuse his owne calling , without giuing the other occasion on to transgresse in his . But whether this kissing , and lap-dalliance be through the default of the husband , or the wife , it is a great offence in either . It pleaseth not me , though spoken by an Emperour , Giue me leaue by the lust of others , to exercise mine owne ; though a witty , yet a wicked speech . Wife is not onelie a name of pleasure , but of honour : though our men cannot discerne this ; but rather answere with Aristippus , who being tolde that Lais loued him not ; no more , saith he , doth ●●in● nor fish , and yet I 〈◊〉 be vvithout them . A true beast , respecting more the sensuall pleasure , and appetite of the body , then the harmonie , and vnion of the minde . A man ought not to imbrace his wife , without a flattering kinde of s●●●●itie : for , this publike billing sheweth the way , to vnexperienced youth , to commit riot in priuate . And Cato accused one before the Senate , for that he had kissed his wife , before his neighbours daughter : A short , yet wise speech and of a hidden vse . Neither by this often , and open smacking is shame onelie diminished ; but by little , and little chastitie abolished . The verie Elephāts crie-out against them ; who , as Pliny writeth , make not the least loue one to another , except they be couered with boughes . Wherefore when the scripture saith , Therefore shall a man leaue his father , and his mother , and shall cleaue to his wife , and they shall bee one flesh ; the literall and sensuall sense is not here to bee followed : for , beasts can cleaue to one another in this obscene maner , as well as man and wife . But , if the woman be culpable in this behalfe , it is so much the more intollerable , by how much ( of the twaine ) shee should bee the more shamefaste . She ought euer to prize a bashful countenaunce , before a paynted one that cannot blush : and should be so farre from proffering these vnseemely loue-trickes ; as rather , at the least lewde looke , or touch , to present the beholders eyes , with modesties red badge , in waie of mislike . To the same ende did the Romanes of olde , carrie before the married couple , fier , and water ( the former representing the man ; the later , the woman ) what else signifying , then that the woman should expect till heate bee infused into her by her husband ? it being as much against the nature of an honest spouse , as of the coldest water , to boile of her selfe ; and on the contrarie side , that the bridegroome should distill warmth into his water , and heate it , but not ouer-heate it . The bashfull , and well disposed wife should repose her selfe on her pallet , and there with emulation contemplate that answer of the Lacedemonian lasse , who being asked in the morning by her friend , whether , or no , in the night she had infolded her husband in her armes , replied ; Good words , good man : not I him , but he me . Oh diuine song of a refined creature ! whose tongue vnlocked the treasure of her hearts chastiric . The next vice in women is pride , arising from the lauish , and lasciuious praises of men ; which , women knowing too well how to applie to themselues , becom so proud that they scorne earth , and are scorned by heauen . For euery one that is proude in heart , i● abhomination to the Lord. And in another place it is said , The Lord will destroy the house of the proude . But hearken , you miserable vnfortunate Dames , to that which the Lord saith in the third of Esay : Because the daughters of Sion are hautie , and walk with stretched-out necks , and with wandering eyes , walking , and minsing as they goe , and make a tink●ing with their feete ; therefore shall the heads of the daughters of Sion be balde , and the Lord shall discouer their secret parts . In that day shall the Lord take-away the ornament of the slippers , and the calls , and the round tiers , the sweete balls , and the bracelets , and the bonets , the tires of the head , and the slops , the headbands and the tablets , the eare-rings , the rings , and the mufflers , the costly apparel , and the veiles , and the wimples , and the crisping pinnes , and the glasses , and the fine linnen , and the hoodes , and the lawnes ; and in stead of sweet sauour , there shall be stink ; & in stead of a girdle , a rent , and in stead of dressing of the haire , baldenesse : and in stead of a stomacher , a girdle of sackecloth ; and burning , in stead of beauty . Then shall her gates mourne , & lament ; and she being desolate shall sitte vppon the ground . Amongst these menaces of GOD , some haue already lighted vpon our women , as baldenesse , and burning ; many of our men gaining burning in stead of beautie : and the restare as yet to fall ; whose weight will bee so heauie , as that it will crush these tender offenders . O! I could lash pride , and bee bitter towards these sweets , but that I knowe my words would goe into winde , and be rather scoffed at , then regarded . I could tell them of setting borrowed teeth into their pale , bloudless gums ; how they ouerlaie yellowe with white , in so much that in an howres space they will make a man belieue that the yellowe Iaundies is turned into the greene sickenesse ; how they turne their blacke bloud ● into faire crimson , and set that Baude , Art , to bedaube Nature . I could tel them also of their prodigalitie in apparell , but that it concerneth not all in generall , but onely some in particular . Honour , as of her selfe shee is bright , and glorious ; so wee allow her like raiment correspondent to her splendour , to the end that shee may be discerned from the base vulgar . But that euerye blurt ( who is only a gentlewoman of two moneths standing ) should be clad like a Queene ; this ( I thinke ) is more then any wise man will yeeld to . Another kinde of base pride hath possessed our womē , so that they think a man poor in spirit , that is not rich in cloathing . Bring me a gentleman of a great , far-famed family , whose mightie ancestours haue spent their bloud to crowne their bloud with vertues diademe , and left behinde them triumphant trophees of their vncontrouled greatnes : and , to associate this Pirocles , bring mee a Dametas , who hath of late extracted gentility out of dung ; if this foist be more fine then the former , his entertainement shal bee rich , and sumptuous , the others poore and beggerly . But this is not onelie a fault in this frailer sexe , but also in men of eminency ; who though they should be the eyes of our Iland , yet their sight is dimmed with this foggy mist . If one man excell another as farre in height of knowledge , as heauen earth in distance ; yet hee that is the best able in purse shall be iudged worthiest of preferment , and imployment . Seneca had lied in his throate if he had saide in our time , Nemo sapientiam paupertate damnauit : for , as the world goes now , the inversion would be most true , Quiuis sapientiam opulentia approba●it . Pouerty , thou veile of wisedome , curbe to the minde , thou common enemie to vertue , through thee Natures greatest gifts passe vnrespected , and the best deserts vnrewarded . How many braue spirits ●urke , and become pliable to wretched seruitude , and all for want of meanes to declare their meaning ? I haue seene a decayed merchant put-on the spurs of him who in times past made clean his shooes ▪ & man him whose master hee was once : but he did it not without an eye of indignation . Why , pouertie fashioneth a man to any thing ; Nobilium familiarum posteros egestate venales in seenam de duxit , saith Tacitus . Wherefore I cannot but meruaile at the sottishnesse of the Papists , who teach men to vow pouertie : which in it selfe is euill , as Beckermane a late dutch writer very wittilie proueth against the Stoickes ; where he saith , that a free prae●lection , is not but of good , nor a free shunning but of euil . If then they grant , saith hee ( as indeede they doe ) that health , riches , libertie are to be chosen , and ( on the contrary ) diseases , pouertie , griefe to bee auoided ; they yeeld perforce , these to bee bad , those to be good . For my part , would riches come for the vowing , it should be the first vow I would make , and bless God for them as blessings bestow'd vpon the blessed ; the want of them being as a punishment laied vppon man to bring him vnto God , and to the knowledge of himselfe : which if a man do attain-to in prosperitie , what needeth humiliation ? O penury ! through thy perswasions , kings think Cottages Kingdomes , and subiect themselues to their owne subiects . Thou monster , thou cunning Artist , thou transformer of men ( that of a gentleman , canst make a scullian , of a prince a pesant ) craule along with plebeians ; but mount not the backe of vnsaddled honour , nor goe about to iade the generous : for , if thou doest hee will fling thee , though himselfe lye by it . Thus haue I assaied to swim against the current of swift , vnstaied humors : and if my labour may amend others , it shall sufficientlie commende itselfe . Yet , whether it do , or doe not , I must and will write , because my spleene is swollen . To this purpose speaketh Seneca , Quare verbis parcam ? gratuita sunt . Non possam scire an eiprofiturus sim , quem admoneo : illud scio , alicui me profiturum , si multos admonuero . Spargenda est manus . Non potest fieri vt non aliquando succedat , multa tentanti Why should I spare wordes ? saith he . I know not whether , or no , I shal profit him to whom I write : this I am sure of , that in warning many , I shall doe good to some . Much happeneth to him that trieth much and if this hand sprinkle , it cannot bee but other hands will gleane . By whose counsell being hartned I will proceede , & scourge the hard-hearted world , and so I descend to womens third frailtie , to weet , losse of chastititie . A losse , said I ? a losse to her that loseth it , and a losse to him that gaines it . For , when a man hath with much losse of time , expense of mony , neglect of friends , chased this tame game , and made a preye of it ; then , I saie , satietie of one makes him loue varietie of all , and he thinkes her easie to be lost who is no harder to bee wonne . O what seas of vnequall passions keepe their dailie ebbe , and flow in him ? To-day hee coueteth what to-morrow he loatheth : his minde is with a little thing erected , with a less deiected : hee pursueth that with a great desire , which once obtained hee abandons with a greater : one and the same thing in one , and the selfe same houre bringeth him content , and discontent : he laughs , he weeps , hee pines , hee repines , not knowing ( himselfe ) why . At last , he learneth , that praise is the Pandar to lust ; and therefore with mellifluous speeches charmes her listning eares : and the fortresse of her eares being wonne , the bulwarke of her heart is conquered . And now he hath her , hee cannot keepe her long , hee must haue sharers ; for , her eares are open to flattery : and who knowes not , that complement is a sure friend to copulation ? His onelie course therefore would be , to change his mistresse into a master , who is yesterday , to-day , & the same for euer . But the best iest is , that some of our young novices , our guls passiue , are so cheated , as that they spend the best remainder of their daies in courting mercenary whoores , and make a long sute before they can obtaine . It is not onely flesh will make one of these haukes stoope to the lure ; but she must haue siluer too : which , my young practician not being acquainted with , maketh his request in vaine . When hee speakes of loue , she lookes so strangely as if shee heard a miracle , swearing shee neuer as yet sawe any man who could gaine the least corner of her heart . He belieues all ; and ( like a kinde natured man ) presents her with rich gifts , desiring no gift from her but her selfe : which she ( with a pittifull looke ) condescends to , exclaiming against Fortune for subduing her to man ; when God he knowes shee hath beene as common as a Retraict . And now my plaine , downe-right squire ( who neuer before was further then his fathers winde-mill ) in taking is taken himselfe with a hooke that will not easily let him goe ; and many a land-knaue , and sea-gull shall feede vpon the reuenewes of his purse , and he shall be called patron till all his patrimonie bee spent . Their soule dieth in youth , saith Iob , and their life among the whooremongers . But it were good heere to spurre a question , and aske whether a whoore hiring , or hired , is the more detestable in the sight of God ? The scripture determines , and iudgeth , that a woman , taking money for prostituting her body to men , is infamous ; but she that giueth money to enioye her louer , is most infamous of all others . All are abhominable before the Lord : and therefore Salomon in his Prouerbes saith , that the mouth of a strange woman , or an harlot , is as a deepe pit : hee that is a detestation to the Lord shall fall therein . And in another place , hee saith ; A whoore is as a deepe ditch , and a narrowe pit . Noting thereby , that if a man be once in with an harlot , hee shall as hardly get out againe , as a man that is plunged into a very deepe , and narrowe pit , where he can hardlie stirre himselfe . The same Salomon , in the booke of Ecclesiastes , yeeldeth vs the reason heereof ; namely , because shee is as nets , snares , & bands ; where if a man be once in , he is fast enough for getting out . I finde , saith he , more bitter then death , the woman , whose heart is as nets , and snares , and her hands as bands : hee that is good before God , shall be deliuered from her ; but the sinner shall be taken by her . O that flesh , and bloud would listen to the aduise of the spirite , and follow the counsell of the wise man ! Desire not , saith he , her beautie in thine heart ; neither let her eye-lids catch thee : for , by a who●rish woman a man is brought to a morsell of bread : and the adultresse hanteth for life which is pretious . Again he saith ; Albeit the lippes of an harlot droppe as an hony combe , and the roofe of her mouth be softer then oyle ; yet her latter end is bitter as wormewood , and as sharpe as a two-edged sword . Chastitie , art thou fledde from Christians to Pagans ? Virginity ( thou , in whom Antiquity did glorie ) canst thou finde no moderne person worthy thy presence ? The ancients honoured the very title of virgine , so much , that they thought virgo to be named ● virtute : that as Vertue is vnspotted ; so Virginitie should bee vncorrupted . They all concurred in applause of this estate : but they differed in degrees of praise ; some of them thinking virgo to bee deriued ● vir● ; because they hauing passed their tender yeeres , desire the societie of man. Others thought virgo to be so nominated a vigore , because they flourish most in those yeeres . Others deduced virgo à virga : not because they are scourges to men ; but they called them so ab atate viridiori : because that as greennesse is a token of the spring ; so those green , tender yeeres are markes of virginity . Some compared a virgin to a Lilly : the similitude was this ; they thought the six leaues of the Lillie did represent the heart and the fiue senses in a virgin , which ( like the former six ) should be kept fresh , hauing no sauour of euill : and that as those leaues are spread abroade ; so maiden-actions should be open : not close , nor secret ; but secure , as able to indure the most searching eye . How manie plantes , riuers , springs , temples , cities did they consecrate to the name Virgine , and gaue them that name ! They thought the same difference to bee between matrimonie , and virginity , that is betwixt to sin , and not to sinne , good , and better . And therefore Hierome in his exposition of the Psal . Homines et iumenta saluabis domine ; Per homines , inquit , intelliguntur solae virgines , per iumenta reliqui omnes . Him followes Albertus Magnus . Continentia , inquit , habet fructum triplicem : scilicet , ●entesim●m in virginibus , sexagesimum in viduis , et tricesimum in coniugatis . Continence , saith he , hath a threefolde degree , or condition : i● virgins it bringeth forth a● hundred , in widdowes threescore , and in the wedded thirtie . Scripture runneth cleane , and cleare on our side : which the passages following demonstrate . 1. Corinthians , 7. 1. Kings 2. Wisedome the 3. Matth. 19. Esay 56. Syrach . 26. But , amongst all these places , this one in the Reuelatiō is most of all to be noted . And they sung as it were a new song before the throne , and before the foure beasts , and the elders : and no man could learn that song , but the hundreth , forty , and foure thousand which were bought from the earth . These are they which are not defiled with women , for they are virgins : these followe the Lambe wheresoeuer he goeth ; these are bought from men , beeing the first fruits to GOD and to the Lambe . And in their mo●ths was found no guile : for , they are without spot before the throne of God. These are words that would inforce any sober soule to imbrace that single , simple , and sincere kinde of life , approued by God , Saints , and Angels ; as beeing free from all vncleannesse , and voide of all cankering cares . Yet how many now-adaies , would be ranked among virgins , who indeede are ranke whoores ? how manie are courted , who deserue to be carted ? Had Iob liued in our houres , he neuer should haue needed to haue made a couenant with his eyes , least at any time they should looke vpon a maide ; for , he should scarce haue found any to looke vppon . So farre is Chastitity exiled , so much is shame empaired , as that impudency and women are almost become Relatiues . And the cause of this , is vaine periured man ; who , notvsing his tongue to glorifie him that made it , imployes it to flatter , deceiue , dissemble . And when hee hath obtained his purpose , what is his victory ? That he hath seduced a woman ? A hot conquest surely , to enter and ouercome a citty whose gates stand open day , and night . Yet barre I not anie man , from admiring the Creatour in the creature ; nor from beholding beauty : which , as one saith , is radius di●inae pulchritudinis , a be●●e darted into man from that diuine beautie . The Platonians were so enamoured of this amiable goddess , that they thought beautie to bee like a circle , whose center they made goodness : and they were of opinion that as a circle cannot bee without a center , no more can a faire , and comely bodie be without a maiesticall mind . The Hebricians confound fairenesse with goodnesse , in calling that faire which is good , that good which is faire . And therefore when it is said , that Sara seemed very good in the eies of the Aegyptians , the meaning of the text is that shee seemed very faire . Neither did the Graecians separate this beautifull yoke , but ioy ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . August . saith , Consuetudo scripturae est etiam speciosos corpore bonos vocare . It is an ordinary thing in the holie scripture , saith he , to call the faire of body good of minde . Columella saith , that the Bees choose the fairest , and the best formed to be their king . Pythagoras was led by beautie beyond reason : so that he falsely imagined the frame of the bodie to represent the state of the minde , and that the crookednesse of the body was a signe of a wracked conscience ; so that he could not be of an vpright minde who was not vpright of body : and therefore hee caused to bee written ouer his schoole , that no disproportioned fellow should enter there ; for , he would not giue countenance to any deformed countenance . Which sentence of his is wiselie , and iudicially contradicted by S. Bernarde . Est , inquit , nigredo quaedam foelix , quae mentis candorem coniunctū habet . There is , saith he , a certaine foulenesse of complexion which is accompanied with fairenesse of disposition . I , I : the gifts of the minde are able to shadowe the defects of the bodie ; but the perfection of the bodie is no way able to hide the imperfections of the minde . Although I thinke obstinacie her selfe will confesse , that that of virgill is most true , Gratior est pulchro veniens è corpore virtus : Yet , as true it is , that virtus et forma rarò cōueniunt : vertue , & beauty seldom shake hands . One onlie haue I seene ( since first I could see ) admirable for both ; in whome they so sweetly kissed each other , as that it would make Hatred her selfe loue to see them . When I first beheld this glorious Architecture , this Natures choisest Art , I straight concluded , that heauens fairest Iewell was there locked vp in earths richest cabinet . Now resteth it , after a long digression , that we examine the third property of a drunkard , to weet Swearing . This vice , of all other , carrieth the most detestation with it ; because it bringeth least delight of all other . For all other vices , a man may wring out some excuse from Nature , to lessen their greatnesse : but , this admitteth no veile at all . What a desperate case is it , for a man in mirth to sweare by that bloud , the remembraunce of which would strike sorrow to the most obdurate hearts ! that bloud , I say , the losse of which gained redemption to the whole world . A good Christiā would shed teares , to thinke that that bloud was shedde , a drop whereof is able to clarifie an Ocean of disturbed sinne . Mee thinkes , relenting thoughts should wound the heart of a Christian , in naming the wounds of Christ . But , where reuerence is laied aside , there deuotion is cold . God saith , that if we doe not feare ; and dread his glorious , and fearefull name Iehoua , he will make our plagues wonderfull . Hee saith also by his Prophet Malachy , that he will be a swift witnesse against swearers . The Prophet Zachary saith , that the flying booke of Gods curse and vengeance shall enter into the house of the swearer , and he shall be cut off : Wee may well take vp the olde complaint of the Prophet Ieremy , who saith , that in his time the Land did mourn because of oathes . The tongue alone of man is able to worke mans condemnation , without any notorious action . And let vs consider the ingratitude of man to God. God blesseth man ; man curseth God : God blesseth the earth to man ; man blasphemeth against God , and heauen : God reuealeth himselfe to man ; man reuileth the name of God : in a word , God made not man in vaine ; man taketh Gods name in vaine . And yet these swearers , when they haue searched the very entrailes of God for an oath , they can hardly gaine beliefe , except it be from some plaine meaning man , or weake woman . They may couzen all sorts of men with this their damned Art , but one ; and him they cannot cheate . Lett them sweare to an vsurer , that it lyeth in his power to oblige them to him ; he will reply againe , that it lyeth not in his power to doe it without an obligation : for , he will haue a gage , and yet engage them too . This man is too wise to be caught by his neighbour ; and yet hee catcheth at his neighbours substance . Co●etonsnes , saith Saint Paul , is the roote of all euill . The same Apostle saith , that the ende of all such as minde earthly things , is damnation . They doe not rightlie vnderstande those words of Christ , when hee saith , Though a man hath aboundance , yet his life consisteth not in the things that he hath . Doubtlesse , saith the Prophet Dauid , man walketh in a shadowe , and disquieteth himselfe in vaine : he heapeth vp riches , and cannot tel who shal gather them . But , they haue a sufficient torment laied vpon them heere in this world : which is implied in these wordes ; Hee that loueth Siluer , shall not bee satisfied with siluer . Hee carkes and cares , hee hoordes and rakes-vp ; yet no satietie can cloy him . He hath wealth : yet hee will scarce vse it , though to purchase his owne health ; but sterues his poor hide-bound carcasse , and impouerisheth his bodie to enrich his purse . He is neuer secure ; hee cannot heare the winde whistle , but he thinks it to bee the call of a thiefe ; & if a storme com , he straight diuines the ruine of his ship at sea , or of his house on land . But , God were not iust , if he should giue content to that conscience , which makes warre against Widdowes , and Orphanes , and insults ouer pouertie . Thou sterne-fronted , hard-hearted man , thou terrour of the poore , thou that sufferest the image of God to decay when one penny of thine may repaire it , thou that lettest one of those little ones sterue for a morsell of bread ; thou little thinkest that their Angels behold the face of their heauenly Father , and pleade for iustice against thee vniust . The voice of the beggar beggeth for reuenge against thee : Which God will heare , and pay thee with Sulphur , whē that bodie of thine shall render-vp it selfe to neuer-consuming flames ; & thy mercilesse soule ( which being voide of pittie , did depriue the needie of comfort ) shall be depriued of the presence of him , whose absence possesseth the soule with more horrour , then the fier can the bodye with torment . Who shall receiue then the Interest of thy money ? these that laugh at thee , for keeping thy coyne that they might inioie it ? It is better bestowed vpon them , then vpon thee : for , they reioice in it ; thou hadst not it , but it had thee . Vsurie , thou bane to manie a distressed gentleman , thou deuourer of the oppressed , thou nipper of mirth , thou vnpleasant toyle , thy sinne is so weightie , that it makes passage for it selfe , through earth into hell . Yet knowe I their common caution , with which they vse to cloake these their intolerable wrongs ; to weet , that a man may let out money to vse , so he giue it not in morsum ; when I le be sworne they giue it in dorsum , and laye on such loade that they breake the backes of manie decayed men . Sure , it was auarice which first made theft so capitall a crime ; it hauing in this our Land a greater punishment allotted to it then adultery , and many more enormous , hainous crimes . I knowe no reason why adulterie should not be rewarded with death , as well as theft , but onelie this ; that whereas man accounts of his wife , but onely as flesh of his flesh , and bone of his bone , he esteems of his coyne , as soule of his soule . It is Auarice , that makes greedie fathers force their children to seeme to like what indeed they loath , and to take vnto them one for better for worse , then whome ( indeede ) they can like nothing worse . From hence it comes to passe , that age is matched with youth , fairenes with foulnes , beautie with deformitie ; which doubtlesse is farre from the first institution ; for , In the beginning ( as Christ replyed , concerning wiues , to the Scribes , and Pharisies ) it was not so . GOD at first created man , and woman , in their full vigour , that they might be full of loue one to the other . What an vnseemlie sight is it , to see an olde grandsire as frostie in flesh as haire ( whose eyes are readie to set in his head , and whose rotten lungs scarce afford him breath ) march to the Church with his young spouse , whose eyes roule in her head , whose marrow burnes in her bones , whose heate scornes colde , and in whose heart disdaine of age dooeth breede desire of youth ! According to GODs ordinance , Youth should honour , and reuerence Age : but wee no where reade , that Youth should solace it selfe in Age , or affect it . Those women , that thus marry , in my iudgement differ little or nothing from common ones : for , both sel their affection . What wil you giue me ? saies one : what will you giue me ? sayes the other . Hauing now traced Vice by her footing as farre ●s hell , we will there leaue her , to accompanie her blacke , sinnefull sire . And now let vs suppose man to be without all notorious actuall transgressions , onely considering him in his originall corruption : and wee shall finde that for all he is thus eased , hee is yet miserable euough ; and that for one comfort , he hath millions of crosses . Hearken to Salomon . I my selfe , saith he , am also mortall , and a man like all other , and am come of him that was first made of the earth . And in my mothers wombe was I fashioned to be flesh in tenne moneths : I was brought together into bloud , of the seede of man , and with the pleasure that commeth with sleepe . And when I was borne , I receiued the common ayre , and fell vpon the earth , which is of like nature , crying and weeping at the first as all other doe . I was nourished in swadling clothes , & with cares : for there is no King that had any other beginning of birth . All men , then , haue one entrance into life & a like going out . Thus farre Salomon . It were too tedious a thing here to vnfolde the mystery of mans conception , which in Philosophy is no lesse pleasing , then strange , and wonderfull . The first gift man receiues from Nature after his conception , is feeling ; the next is moouing : and after he hath receiued the vttermost of his perfect , imperfect forme , shee giues him birth . He is no sooner borne , but his reasonablesoule ( as di uining his troubles to com ) makes him bawl and crie : and , hauing nothing but humour wherewith to vent his passion , he sheddeth teares . Well , as comming from a woman , he is referred to the care of a woman ; who spends all her time ( yet all little enough ) to dresse him , to still him , to watch him , and to wipe awaie the excrements of this excrement . The first word hee speakes bewraies vanitie : and as soone as his legs are able to vnderprop the burthen of his body , he goes to vanitie . He waxeth Idolatrous , and beholdes a baby made of clouts , a woodden puppie , or a paper birde , with an eye of worship & adoration . He liued in his mothers wombe like a plant , came out from thence like a beast , and so still remaines , till institution fashion his Intellect , and make it capable of reason . Hauing now left to crie of himselfe , he is sent to school ; where he is forced to continue , and exercise this weeping trade : and there hee spendes the third part of his life , in teares , sighes , and sobs . Being thus bound in obedience , and seruitude , he desires to shake off captiuity , and will bee no more commanded , but obeyed . Hauing rule ouer others , hee cannot gouerne himselfe ; but pursues whatsoeuer passion , and humour , lead him to . Ifhe haue plenty , hee is riotous , luxurious , prodigall , not accounting of the accounts hee shall one daie giue for it . If hee liue in scarcitie , he accuseth his parents , curseth the houre of his birth , and longeth for his buriall ; and as ( in his owne opinion ) he came into the worlde , before his time ; so hee seeketh by all meanes to goe out before his time appointed . But , this by the waie is certaine , that aboundance choaketh more with riot then want killeth with despaire . Man receiues more detriment from this middle age , then either from his precedent , or subsequent . In this age he is vnruly , head-strong , violent ; neither will hee hearken to information , the begetter of reformation . And therefore the ages of man may aptly be compared to the sea : his youth may bee likened to the weather-shore , stormy : his olde age , to the lee shore , calme : and his middle age , to the middest of the Ocean ; where rough , vnmeasured , Skymounting billowes carrie this light balanced Barke , now hither , now thither ; and now and then driue her into helles harbour ( from whence sometimes the treader of waters , the commander of windes , the drier-vp of cloudes , prouidences great pilot , bringeth her back into heauēs happy hauen . For , now being come to liue of himselfe , hee cannot tell how to dispose of himselfe , nor where to spend the remnant of his dayes . If in the Court , he sees that he must crouch , bow , dissemble , put on a smooth front to his enemies , and euen lick the feete of the great . His generous minde telleth him , that a gentleman ( who is therefore called so , because hee should not degenerate from his own nature ) should not fawne , nor bend his knee when his heart rises ; but ( as Seneca saith ) induere animi sui val●um . Hee apprehends what basenesse it is , to put on a doggish propertie ; and ( as the same Seneca saith ) in consummationem dignitat is per mille indignitates erepere ; that is , to creepe vp to honour , through a thousand dishonours . Hee perceiues , a courtier must pocket vppe many a great wrong , to come to greatness ; and serue all men , that hee maie commaund all men . Fame whispers in his eare , that the Court is a Baude that will doe nothing without money , a mint of fashions , an exchange of complements , a shame to shamefastnesse , and a Scene of all obscene actions . And now he thinkes that Machiauell was vnfortunat , only in this that he divulged his villanie to the world : for , in this place more is acted then euer hee inuented . Hee was for the Theorick ; these men for the Practique . Experience telleth him , that the time is long that hangs vpon desert ; and the rewarde like to a womans fauour ; then farthest off , when it is most expected . These poore deluded men , make me call to minde an olde Christmas gambole , contriued with a thredde , which being fastned to some beame hath at the nether end of it a sticke , at the one ende of which is tied a candle , and at the other ende an apple ; so that when a man comes to bite at the apple , the candle burnes his nose . The application is as easie as the trick common ; we hauing before our eyes dailie examples of men discarded for their seruice done . After his soule hath ruminated these inconueniences , he manifestly sees that the Court is not a place suting with his disposition . Well , the Court being displeasing , he goeth into the countrey ; where he discouers Solitude ( Melancholies mute mother ) sitting in a forsaken weede , stroking her child Absence on the head . Being here , he feeles this dumbe , silent life , to be a still kinde of death vnto him . Hee is heere in the world , as if he were out of the world : hee liues more like a beast then a man ; pampring his body : but his nobler part ( for which only he breathes ) is barred from the mindes nurse , Conuersation ; and from the knowledge of strange euents , the confirmers and conformers of the minde . He learneth here , to preferre corporall exercise , before the soules recreation . The Papists are forced to goe to Church , and to receiue the Sacrament once in a yeere , or else to vndergoe the penaltie ; vvhen these voluptuous countrey-protestants neuer frequent the Church or receiue the Sacrament once in their life time . O that anie reasonable soule should valewe the pleasures of the body , aboue those of the minde ! betweene which there is as much inequalitie , as is betweene the substances they issue from . These pleasing motions of the soule , proceede from the Intellect : those brutish ones of the bodie , haue their birth from Sense , by which they are nourished . The former of vvhich , are by so much more noble then the latter , by how much the quicke , swift Intellect bettereth , & surpasseth the slowe , and dull Sense . A touch , or a taste with the body is but momentary , and abideth not a whit : but with the soule the rellish of the thing receiued remaineth for euer . The beasts thēselues haue sense : nay they haue appearing ( though not apparent ) vertues ; but none of them euer yet mounted one degree of Contemplations rising scale : by which the wise man with an aspiring zeale , ascendes the throne of God ; and seeing most things there inscrutable , in humilitie descendes again vpon his foote-stoole . O! but Gentry now degenerates : Nobility is now come to bee nuda relatio , a meere , bare relation , and nothing else . How manie Players haue I seene vpon a stage , fit indeede to be Noblemen ? how many that bee Noblemen , fit only to represent them ? Why ? this can Fortune doe ; who makes some companions of her Chariot , who for desert should be lackies to her Ladiship . Let me want pittie , if I dissolue not into pittie , when I see such poore stuffe , vnder rich stuffe ; that is , a bodie richly cladde , whose minde is capable of nothing but a hunting match , a racket-court , or a cock-pit , or at the most the story of Susanna in an alehouse . Rise , Sidney , rise : thou Englands eternall honour , reuiue , and leade the reuolting spirits of thy countrey-men , against the soules basest foe , Ignorance . But what talke I of thee ? heauen hath not left earth thy equall : neither do I thinke that ab orbe condito , since Nature first was , any man hath beene , in whome Genus and Genius met so right . Thou Atlas to all vertues , thou Hercules to the Muses , thou Patron to the poor , thou deseruest a Quire of ancient Bardi to sing thy praises ; who , with their musickes melody , might expresse thy soules harmonie . Were the transmigration of soules certaine ( which opinion as Caesar saith , the ancient Brittish Druidae imbraced ) I would thy soule had flitted into my body , or would thou wert aliue again that we might leade an indididuall life together . Thou wast not more admired at home , then famous abroade ; thy pen , and sworde being the Heraldes of thy Heroicke deedes . A worthy witnesse of thy worth , was Lipsius ; when in amazement he cried out , Nihil tibi deest , quod aut naturae , aut Fortunae adest : nothing , saith he , to thee is absent , that either to Nature , or Fortune is present . And in another place he addeth , O tu Britanniae tuae clarum sidus , cui certatim lucem affundunt Virtus , Musa , Gratia , Fortuna : O , saith he , thou bright star of thy Brittany , whose light is fedde by Vertue , the Muses , Fortune , and all graces . The verses which are extant in S. Pauls Quire at London , made in a gratefull memory of this king of knights , sufficiently declare his deserts : which verses , valour , and honour command me heere to insert . England , Netherland , the heauens , and the Arts , The souldiers , & the world haue made sixe parts Of the Noble Sydney : for , who will suppose That a small heap of stones can Sydney inclose ? England hath his body ; for , she it fedde : Netherlande , his bloud , in her defense shed . The Heauens haue his soule : the Arts haue his fame : All souldiers the griefe : the World , his good name . Lord , I haue sinned against thee , and heauen , and I am not worthy to be called thy childe : yet lett thy mercy obtaine this Boone for me , from thee ; that when it shall please thee that my name bee no more , it may ende in such a man , as was that Sidus Sydneyorum . What grace is it to me , when men report that a grasier of the same name ( the very sound of whom leaues rust behind it in Fames trumpet ) scraped vp together thousands a yeere ? whose greasy dignity in some two generations wii be Fly-blowne . And therefore I doe not enuie , but emulate , the happinesse of the late Iosephus Scaliger : who being descended from Princes , and hauing all his race in his reines , fledde the societie of wanton women ; fearing least he should beget one , who might one day destroy his family , and take from the lustre of it : and so he himselfe , like a Semi-god , gaue a Period to his Parentage . O! if a man had all his linage in his loines , it were braue smothering it there , rather then hereafter to let any crooked branch deform the beauty of the whole stocke ; or any disorderlie person either in 〈◊〉 or death to purchase infamy to his whole family . Yet doe not I cleerely see , how a man by neuer so hainous a fact cantaint his whole bloud , or kindred ; since it is euident to all men of vnderstanding that alia est cognatio culpae , alia sanguinis : neither could Esau any way disparage Iacob . But it is not a thing any way strange , if the yong gentlemen of this kingdom leaue dishonor in their houses , since their maintenance is too little to maintaine any honest course . You shall see an elder brother stalke before his traine , like Pharaoh before his host ; and his younger brother ( of the same bloud , and of a greater spirit ) come sneaking after him , as if hee were the basest of his brothers retinue . What minde can frame it selfe to such meanes ? what will not a daring spirit vndertake , rather then bee a bondslaue to his owne brother ? Non seruiam , said that Laconian lad ; et praecipitem se dedit : vpon which , Seneca , writing , saith , Qui mori didicit , seruire dedidicit , he that hath learned to die , saith hee , hath forgot to serue . And the same Seneca saith , Sapiens viuit quantum debet , non quantum potest . Epictetus , talking of the care men haue how they shall liue hereafter , crieth-out , Mancipium ! si habuer is , habeb is , si non habuer is , abibis . Aperta est ianua . Which sētences we will not English , because the doctrine is not safe , and sound . No , no : that soule which leaues her tabernacle without a licence from her Emperour , merits condemnation . As a man who escapeth out of prison , doth not thereby cleer himselfe of his fault done , but augmenteth his punishmēt : euen so that soule , which stealeth out of her fleshy Iaile without a cōmand frō that supreame magistrate , in flying temporall miserie falleth into eternall anguish , and layeth her selfe open to all that seueritie can inflict . Hoc fecit illa , saith Augustine , illa sic praedicata Lueretia ; innocentem , castam , vim perpessam Lucretiam Lucretia insuper interemit . Proferte sententiam , leges , iudicesque Romani : This did , saith he , that so much renowned Lucretia ; innocent , chast , violated Lucretia murthered Lucretia . Giue sentence , O yee lawes , and Iudges of Rome . Hauing a little wandered , let vs now at last take a view of man in his last , & oldestage . As he brought diseases with him from his last mother : so he must carry them with him to his first mother , the earth . Now commeth the Physician with his mish , mash , an hundred Simples in one Compound , and powreth it into this leaking vessell . If hee recouer , he standeth bound to his Doctour , for his life ; and acknowledgeth him , next vnder God , his preseruer . Good Iesus ! that a man should bee obliged to him for breathing , who deteines the breath in bondage , and prolongeth the houre of the soules releasement . Seneca saith , that there are some men , who though they saue another mans life , yet they doe not any way engage him whome they saue : amongst which hee placeth Physicians , and maketh this his reason ; Quia ad alienum commodum , pro suo veniunt ; because they seeke another mans profit , for their owne . Moreouer , an olde man groweth a young childe againe ; his limbs faile him ; and all the faculties of his body fade . Nay , which is worse , his diuine part beginneth to nodde , and is depriued of that subtility which runneth through all things , in , and aboue nature ; that is , conceiueth all that is not inconceiueable . And therefore Seneca thought , that it was lawfull for an aged man of an imperfect minde to kill himselfe . Non relinquam senectutem , si me totum mihi reseruabit : totum autem ab illa parte meliore . At si coeperit concutere mentem , si partes eius conuellere , si mihi non vitam reliquerit , sed animam ; prosiliam ex aedificio p●trido , a● ruenti . I will not leaue Age , saith he , if it leaue me whole , and entire to my selfe ; that is , perfect in my better , and perfecter part . But if age distract my minde , and deface her fairest parts , if it leaue me a soule , and ( as I may so saie ) no life to solace that soule : I will then leape out of this ruined , and lothsome lodging . But this is more acutely handled in Stobaeus ; where Musonius , or some other saith in this manner ; Sicut è domo exigi videmur cum locator pensione non acceptâ fores reuellit , tegulas aufert , puteum obstruit : it● et hoccorpusculo pelli videor , cùm natura , quae locauit , oculos adimit , aures , manus , pedes . Non moror igitur ampliùs : sed velut è conviuio discedo , nihil aegrescens . As , saith he , an angry vnpayed Land-lord seemeth to enforce his Tenants departure , when hee taketh away the doores of the house , vntileth the whole building , stoppeth vp the Well , and barreth him from all necessaries : euenso I seeme to bee driuen out of this body , when Nature , who lent me eyes , eares , hands , feete , taketh awaie the vertue and vse of them , so that I canne neither see , heare , handle , nor goe . I will not therefore abide any longer ; but will goe away , as from a banquet , being no way sicke , and diseased . Besides this feeblenesse of body and minde , there is another inconuenience incident to old age : to weet , that it maketh a man lesse pleasing , not sociable ; but so peeuish , curst , and crabbed , as that mildenesse it selfe cannot keepe him company . His very children are wearie of him , and wish him a portion in heauen , that so they maie haue their portions on earth into their owne hands . Yet he endureth all this patientlie , till at last his professed foe , Death , assaulteth him : to whom ( after he hath in vaine striued to maintaine life against death ) hee yeeldeth vp himselfe . Thus wee see the whole droues of calamities , which man meets with in this his earthlie pilgrimage : in which hee prooues by experience , that nothing is more true then that Italian Prouerbe , Questo mondo è fatto a scale , Chi le scende , et chi le sale . This same world is made with steppes : One falls downe , one vp leapes . Who would think , that misery wanted so much as an inch of her height ? Nay , who would imagine , that this brittle , earthen vessell could stand so many knockes , and not be broken ? yes , yes ▪ there is yet an addition to extreamity , & a plague is yet left behinde , which all the former cannot counteruaile . Religion , Religion , thou sower of dissension , and reaper of hatred , thou settest soule against soule , and bodie against bodie . Man , who by thee doth excell beastes in knowledge , by thee also doth surpasse them in enuie . Christ is diuided from Christ : that is , Christianitie is parted into sectes ▪ But , this is not contrarie to Christs fore-warning . Think not , saith he , that I am come to send peace into the earth , but the sword . For , I am come to set a man at variance against his father , and the daughter against her mother in law &c. If Christ would haue descended into particulars , he would haue mentioned also the setting of subiects against their Princes ; then which , nothing is more common with the Romish Religion . This made Parsons , that false fugitiue , that Romish runnagate , raile against his royall Queene , and Mistresse . A faire equalitie : the basest man on earth to write against a GOD , on earth ; Gods cursed , against Gods anointed . That tongue ( I dare pronounce it boldly ) shall burne in neuer quenching fire , that defames his Princes name . This detracting Traitour , with his fellowes , would haue all vertues in that , which in it selfe is nothing but sinne . Omnia vitia sunt in omnibus , saith Seneca : yet those prying malitious men would haue omnes virtutes in singulis . Detractions eyes reflect still vpon her selfe : and shee regardeth euer what is to bee approoued in her selfe , and reprooued in others : whereas indeede she should runne this race cleane backwarde , and haue an eye to those vertues which lie hid and suppressed in others , and to those vices which are most eminent in her selfe . These reproachefull Reprobates should winke at the small faults in great persons , and beare away that sentence of Austine : Non statim malum , quod minus bonum , together with that other saying of a late Writer ; Genus humanū diuinum facimus , si vitijs carens . If our Elizabeth should haue vttered those blasphemies , which some of their Popish Princes haue belched forth , they would haue thought , that the earth could not stand with her vpon it . What if she should haue saide with Fridericke , the Second , tres fuisse insignes impostores , qui humanum genus seduxerunt ; Moysem , Christum , Mahumetem ? That there were three wonderfull impostours , which seduced Mankinde ; to weet , Moyses ; Christ , and Mahomete ? What if shee should haue saied with Alphonsus , the tenth , of Spaine : Si in principio mundi ipse Deo adfuisset , multa meliùs , ordinatiúsque condenda fuisse ; That if hee had beene with God at the beginning of the world , many things should haue beene better disposed of , and with lesse confusion ! No , no : our peerelesse Princesse had nothing so horrid to lie vpon her conscience . Elizabeth , thou glorie of thy sexe , thou mirrour of Maiestie and modestie , thou resemblance of that sacred Elizabeth , look down through those thy Crystal spectacles , vpō thy meanest of subiects , who in defence of thine honor wold oppose himself againstal mortality , & expose his life to death for thee . I loued thee more then I did all the world , or more then all the world could loue thee . Incōparable , immutable , inimitable Queene ! I am not affraid to say , that generations shall call thee Blessed , although a generation of Vipers not forewarned of the vengeance to come sting thy reputation , and seeke to debase thy euer exalted name . The Queene of the South came to see Salomon : had Salomon liued in thy time , or thou in his , hee would himselfe haue come to visit the Queene of the North ; and being the wisest of men , would haue wondered to finde so much wisedome in Woman . Blessed Virgine , thou restest from thy labours , and we labour for thy rest , & with ceasseless paine striue to attaine to that endlesse pleasure which now thou enioyest . Thou abidest now farre enough out of the reach of contumelious tongues , and art secure from all , that pale enuie , or meager malice can charge thee with . There is no greater signe that thou wast vertuous , then that thou art maligned of all who are vitious . For , as a great bodie is not without a like shadow : no more is any eminent vertue without imminent detraction . Mee thinkes , that Calumny should ende with the carkasse of her subiect , and not haunt the graue till the last bone be consumed . Which to effect , Solō made a law , that no man should speake ill of the dead : and his reason was , for feare of immortall enemies . But they will not sticke to write against the dead , who are not affraid to write against the liuing . The same forenamed perfidious Parsons , hath , with little reuerence , written a booke against his liuing King. O , for some coniuring lawes , to lay these rouing , rauing tongues ! Is it not a madde world thinke you , when euery braine-sick , giddie-headed , pamphleting companiō shal presume to vpbraide & beard mighty Monarchs ? Wherefore hot spirited Luther ( though otherwise a stout souldier in Christs Church militant ) is not to bee excused for his vnreuerent speeches of Henrie the eight of England . The mildest tearmes hee vseth , are , Momus , mimus , and stultus : nay , at the length , his presumption swelleth so big , that he changeth the name Henry into Pharaoh , and calles all his Courtiers , Iannes and Iambres . Vnlimited Luther , thou verities chiefe champion , I am altogether as vnable to censure thee , as to equall thee : yet my neuer dying zeale to my euer liuing Princes● forceth mee to tell thee , that these thy misse-beseeming words did not proceede from diuine inspiration , but from humane passion . This is a thing rare with Luther , and vnexpected from him : but nothing is more vsuall with the defenders of the Papacie . They not onlie allow to reuile and mocke a a King , but also to murther him . Which damnable doctrine François de Verone Constantine mainetaineth , when he saies : L'Action de Clement est loysible , et le coup qu'il a donnè à Henrie 3. estoit du mesme endroict , que celuy de lulian l'apostat , c'est a dire du ciel . The Actiō , saies he , of Clement is lawful : & the blowe which he gaue to Henry the 3. was sent from whence that of Iulian the Apostate ; that is , frō heauen . Is there then no difference to be put betweene a persecutour and a professour of Christ ? Of the former of which , it is said , Iaculabatur sanguinem in Galilaeum : of the latter it may besaid , effusit sanguinem pro Galilaeo . The same Writer after he hath railed his fill at Henry the 4. in saying , that he was not l'oingt de Dieu , who was loing de Dieu , nor more rightly king of France , then he who in the Gospell is called Prince of this World ; at last he bursteth out into these wordes , which point at murther , C'est vne chose louable , de sauuer tant de milliers d'hommes tant presents , qu'auenir , de la damnation eternelle . It is , saith he , a thing praise worthy , to saue so many millions of men , as well present as to come , from eternall damnation . Hee saith also , that Gerard who killed the Prince of Orange did that act , Pour le bien de la vertu , for vertues good : and againe he saies , Gerard , le coeur luy estant arrachè , rendit ainsi son ame à Dieu : Gerard , saith he , his heart being torne frō out of his body , rēdred his soule vp vnto god . But , what will not this author vndertake ? whose book is written in defence of Chastelet , who essayed to slaye the late murthered King of France . What odious enterprise will not a bad impudent spirite seeke to make good ? I thinke , there would not bee wanting a seditious turbulent soule , to write against GOD , for his vniust throwing downe of Lucifer . Surely , some penne or other wil paint forth that accursed Rauilliake for a Saint on earth , and of a monster make a Martyr . That rauenous Rauilliake glutted himselfe with the bloud of that king , in whom were eminently contained all the vertues of all the French kinges since Pharamond . The minutes of that houre , the houre of that day , the day of that weeke , the weeke of that moneth , the moneth of that yeere , wherin that nothing-fearing Phaetō had his downfal , France shall euer holde both ominous and odious . Griefe gripes my heart when I think , that the Mars of men receiued his deaths blowe from a pen-maker , a Pedagogue . A late French Writer hath composed a short Treatise to prooue that the sword is more proper to the French Nation , than to any other . Which though I deny ; yet I would easily yeelde vnto him , that the sworde was more proper to the late French king , then to any of his ancestors , or to his liuing equalls . He was a king of the sword , and of his word ; whose word was his sword , & whose sword was his word : for , where his word could not warrant , his sword bore sway . Out of the ashes of this Phoenix another bird is risen ; whose feathers , I feare me , will not bee able to beare him the flight and pitch his Sire sored . Well , France hath lost her Soueraigne : & we were neere losing ours . How often hath God pulled our King , out of Treason's murthering mouth , and out of the iawes of death ? When that Powder-plot ( a treason , at the which , Fiction her selfe stoode affrighted ) was readie to lay holde on him , then God deliuered him . But I do not think , if Faux , or rather Fax , had giuen fire to the powder , that it could haue deuoured that sacred assembly . What ? he that deliuered the children of Israell out of Egypt ; hee that led them through the red sea , without wetting of their feete ; he that fed them without any ordinary bread for the space of fortie yeares in the wildernesse ; he that caused the Sunne to stand still ; hee that caused the Sun to goe backewardes at the prayers of king Hezechiah ; he that raised the dead ; hee that did so many wonders and miracles ; could not hee also haue changed the propertie of Powder ? No doubt , but hee could and would haue sent the force of it down-wards , making a passage through the earths hollow wombe into hell , & there haue blasted the black Diuell with his vnhallowed Senate of Popes , the inuentours and fautours of this vnheard-of attempt . It can be none other but the diuel , that biddeth a traitour pick out GODS chosen to butcher . If the Diuell ( vpon my soules altar I sweare it ) would take me vp to the pinacle , as hee did my heauenly Maister , and saie to me , all this will I giue thee to kill thy earthly Maister ; had hee power to performe his promise , I would not doe it : but , rather then tentation should win this fraile flesh to spill the numbred drops of that royall bloud , I would first let out all mine owne . Me thinks my Sauiour whispereth in mine eare , and telleth mee , that his bloud shall not cleanse the polluted soule of that man , that dies with that bloudy thought . But the Iesuites are the ring-leaders to this troop of king-slayers : which , whosoeuer readeth their bookes shall soon perceiue . For mine owne part , I had with no small paines gathered together their doctrines , concerning this point ; meaning indeed to printit : but I was preuented by Anticoton ; who made a discouerie of the slaughtering ambush they lay for Princes . Which book is turned into English ; the Translatour being in nothing inferiour to the Authour . But , it is nothing strange if these Iesuites bee bloudy ; seeing the first of their Order was a souldier . He was a Spaniard by birth ( which makes them loue that soile so well ) his name Ignatius , so called ab igne , as one that should incense subiects against their Soueraignes , and set the whole world on fire with sedition and dissension . Incredible things are reported of this man , by those of his owne coat . Ribadeneira , who hath written his life , sayes , that this Ignatius kneeling on a certaine daie before the Image of the spotlesse Virgin Mary , there arose an earthquake . Surely , the earth trembled to feele the weight of such a Monster . One thing the Authour reports of this Ignatius ; whereunto I giue credit , since his succeeders do the same : & this it is ; Ignatius disputauit cum Mauro de Maria Virgine : & cùm ex verbo Dei hominem refutare non potuit , pugione confodere voluit aduersari●m . Ignatius , saith he , disputed with a Moore concerning the Virgin Marie : but , when he saw , that hee could not refute him out of the word of God , he sought with his poniard to conquer his aduersarie . This holds not onelie with the women , but also with the men of this religion : for , what they cannot haue with disputing , they take out in railing and fighting . The Authour yet goes farther , and saies , Inter h●● rursus vehementissima hominē invadebat cogitatio , vt ex cellula , vbi erat , sese praecipitem daret . In the middest , faith he , of these occurrences , Ignatius was assaulted by a strong temptation , to cast himselfe headlong from the place where he was . I would to GOD , he had done it , and shiuered his necke , the prop to his false hèad , into a thousand peeces , so that Christendom might not haue had so deare a tr●all of the trecherie of his followers . They leaue a poysonous leauen in the lawlesse lumpe of their doctrine : so that whosoeuer swallowes it , his minde is infected and enuenomed . The Iesuites haue set-out Martialem Castratum : and it were a worthy work for some industrious wit , to set-out Iesuit●s Castratos , and gelde them of their guiltie doctrine . Yee liue like Gods , saith the Prophet ; but yee shall die like men : you liue like Gods , saith the Iesuite , but you shall dye by men . What should moue them to set a-broach their hogsheads , & make youth drunk with their new inuented liquor ? Why breake they their sleepes , to breake the bond of peace betweene the people and their Prince ? Why do they all this ? That their seruice may bee acceptable to the Pope their Maister ; whom they exalt , aboucthrones and principalities , and all that is called God : nay , I might almost say , that is GOD. Crux , saith Baronius , antecellit aquilas Caesaris ; gladius Petri , gladium Constantini ; & Apostolica sedes praeiudicat imperatoriae potestati . The crosse , saith hee , excelleth the eagles of Caesar ; the sword of Peter , the sword of Constantine ; and the Apostolike See out-strippeth the imperiall power . In my simple iudgement , common sense should giue a man this , that if Christ commanded his Apostles not to beare rule sicut reges gētium ; without doubt , then , non ▪ supr● Reges Iudae . And therefore Princes , learning that the Pope seeketh nothing else , but to make them his vassals , haue reiected his power and authoritie ; as finding a great difference betweene his yoak , and that of Christ . For , Christ saith , my yoake is easie , and my burthen light : whereas it may truely bee said of the Pope , that his yoake is vneasie , and his burthen not to be borne . The king our Maister seemes to yeeld him more , then Saint Austin would , were he aliue ; Neque enim quisquis nostrûm , saith he , episcopūse esse episco porū cōstituit , atque tyrannico terrore ad obsequendi necessitatem collegas suos adigit ; quando habet omnis Episcopus , pro licentia libertatis & potestatis suae , arbitrium proprium , tanquam iudicari ab alio nō possit , quomodo nee ipse potest alterumiudicare ; sed expectemus vniuersi iudicium Domini nostri Ies● Christi , qui vnus est , solus habens potestatem & praeponendi nos in Ecclesiae suae gubernatione , et de actu nostro iudicandi . But , if the Pope would be content onely to insulte ouer Bishops , it were well enough ; or if hee would but onelie take the place of Kings , hee were ( though hardly ) to bee endured : but , that he should haue the disposing of their liues , and reuenewes , no man of iudgement and honesty will allow . It cannot sinke into my head , how superstition should so bleare the eyes of so many learned men , so many yeeres together , as that they should not spy out this vsurper , and seeke to depriue him of his stollen supremacie : But ( alas ! ) in Rome now , new superstition supplies the place of ancient valour . Were Saint Paul in Rome to-day , he would vtter the same words in Campo Martio , that hee did in Mars street at Athens ; Men and brethren , I see that in all things you are too superstitious . The Church of Rome is built vpon superstition ; and maketh more of ceremonies , then of the substance of religion . Some of these ceremonies are so absurd , as I think they onely stay the Iewes conuersion . For , as Auerrhoes , in derisiō of them , said , Sit anima mea cum Philosophis , quia Christiani adorant id quod edunt ; Let my soule be with the Philosophers , seeing the Christians adore that which they eate : So maie the lewes iustly say , Let our soules bee with the olde ceremonies , since the new ones are so foolish and ridiculous . Others againe of those ceremonies are so impious , that it is a wonder that heauen doth not blast , or earth swallow-vppe the profane obseruers of them . They picture GOD the father , like an olde decrepite man ; and make him visible to the eye of the bodie , whom the eye of the cleerest minde cannot truely discerne . God made Man according to his owne image , one way : and Man , in waie of recompense , makes God according to his image , another way . I am so great an enemy to ceremonies , as that I would onelie wish , to haue that one ceremonie at my buriall , which I had at my birth ; I mean , swadling : and yet I am indifferent for that too . Tacitus saide , in his time , that Christianitie was Super stitio exitiabilis : had he liued in our time , he would haue added execrabilis . Oh that religion were once purged from the lees of the Romish grape ! that so euery thir sting soule might drinke out of the fountaine of the written Word . I would not be so presumptuous as to wish to sit either at the right , or at the left hand of my Redeemer : But , if I coulde obtaine my request at the hands of God , I would onely desire to see my natiue countrey voide of erronious doctrine , and flourish vnder a liuely , well grounded faith . Oh! but this vnion of religions is a harder thing to effect , then an vnion of kingdomes . For , in this businesse of the soule euery priuate man is a Senatour , and passeth his iudgement : No man in this can bee compelled to tread in the kings high way ; but hee will ( if it stand with his liking ) haue a path-way of his owne . That man would merite eternitie , that could reconcile the long seuered Protestants & Papists . But it is a bootlesse endeuour to essay it ; since that of Cyprian is most true : Nulla societas fidei et perfidiae potest esse . The learned , on both sides , set the ignorant together by the eares ; and-cast in boanes , to make them snarle one at another : their long studied distinctions , doe as much dull zeale , as they whet subtiltie . They teach the people to talke well , not to liue well ; alluring them to delight in controuersies , the onelie Seminaries of Heresies . They abuse that knowledge and light , which they haue , infused into thē by the father of lights : and whereas they should turn it into actions , they turne it into factions . Is it not glory enough to them , that their learning placeth them almost as farre aboue ordinarie men , as ordinarie men aboue beasts ; but that they must also clip truth , to enlarge their triumphes ? They inueigh deadly one against another , as being at deadly enmity , and striue to draw others to their parties ; employing inuention , onely to feede contention . Their reasons would make a reasonable man to laugh : and their Motiues would moue a man to be of no religion , and think Christianity a meere delusion . The Papist firmely affirmes that the Protestant is dāned ; the protestant doubts of the saluation of the papist : yet in my weake opinion , it should not bee so with the latter . For , though the papists iudge vncharitablie of vs ; yet wee should censure more fauourably of them . It is a dangerous doctrine , which the purer sort of our diuines haue of late diuulged to the world ; to weet , that all these are blotted out of the book of life , that die absolute papists . To this end saith an Eng. writer of the forementioned sect ; where is , saith he , Cyrus , Darius , Xerxes , Alexander , Caesar , Pompey , Seipio and Haniball ? Where are the Valiant Henries and Noble Edwards of England ? The wormes eat them : and what is become of their soules , is most of all to be feared . See the indiscretion of this man , in mingling Christianitie and Paganisme together . The Valiant Henries , and Noble Edwardes of England are with him in no better taking , then Cyrus , Darius , &c. and hee maketh their case common . GOD send the poore idle man to come to the place , which the Valiant Henries , and the Noble Edwards of England inhabite . Hee and the rest of his faction , need not as they doe , complaine of their pouertie ; since their owne rashnesse procures it . Rash in Hebrewe , signifieth Pauper in Latin , in English A poor man. For my part , I neuer knew a rash man ▪ that dyed rich . Their tongues are theirs : who shall controll them ? Audacitie leads them : and out of an assumed libertie , or an ill gouerned zeale , they speake they care not what , without either feare or wit. Many things are spoken ( GOD hee knowes ) from the heart , which neuer came neere the head ; and many things are thought to be vttered ex animo , which indeede issue ex animi morbo ▪ That most of our auncestours are damned , I dare not beleeue : but , I had rather determine of my successours , who liuing in the later times are more subiect to sinne , the reward of temporall and eternall death . Though our ancestours were gally-slaues to the pope , as being chained fast to Ignorance ; yet their Works leaue a sufficient testimonie of their faith . Sunt , saith Cambden , vi audio , qui monasteria , et eorum fundatores à me memorari indignantur ; dolenter audio : sed cum bona illorum gratia dixerim , ijdem indignētur , imò fortasse obliuisci velint , et Maiores nostros Christianos fuisse , & nos esse . They had fidem formatam ; we , fidem informem : they did more then they knew ; we know more then wee doe . Their ignorance was the greatest fault they had : which if it did condemne them , woe be to little knowing , yet well meaning mindes . If Christ prayed for those that crucified him , saying ; Father forgiue them : they know not what they doe ; will hee not pray for them also that praise , magnifie , and glorifie his euer-glorious name , yet in so doing , know not what they doe ? Those that teach them , shall answere for it ; according to those words of Christ : Whosoeuer therefore shall breake one of these least commandements , and teach men so , hee shall bee called the least in the kingdome of heauen , &c. where we see a punishment alloted to false teaching . Let vs defer then to censure , what shall become of them , till wee know what shall become of our selues ; which is onelie knowen to GOD. If all the Diuines in the world auouch that Hell is my portion , if That Diuinity whisper to me the contrarie , I will deride them . It were a braue thing , if one man could dispose of anothers soule , and reward it with either paine , or pleasure , according to his owne will. Yet I must confesse this ingenuously ; that I put so great a difference betweene the ancient and moderne papists , as that I resolue rather that the former are taken to mercy , then that the later either are , or shall be . The former instructed no men to destruction , with king-killing doctrine : the later teache● to make-away an Hereticke ( yet an Hereticke of their owne brain ) by any meanes whatsoeuer . God renounce me , if I had not rather bee an Heathen , then a Christiā and holde this mercilesse Axiome for currant : for , I had rather bee an honest Turke , then a knauish Christian . Papistrie and Treason now are growen to be Accidentia concomitantia ; and they giue mutuall attendaunce one on the other . Neither did the auncient Priests so worke vpon the frailtie of silly women , as these doe : neither were they so lecherous , as these are . These are they whom Saint Paul pointeth at , saying ; For of this sort , are they which creepe into houses , and leade captiue simple women laden with sinnes , and led with diuers lusts . Yet , for all this , our Puritans ought not to giue definitiue sentence against them ; but referre it to him , who will haue mercie on whom he will haue mercie . These men , whose puritie hath made them vnconformable to the present Discipline of the Church , though they bee guiltie of Schisme , yet they are not dangerous ; but liue , and dye , without thought of slaughter : yet is there a tatling Treatise , entituled Herode and Pilate reconciled , wherein the author striueth very hard , to proue that the Papists & Puritans are both alike dangerous ; as holding the same treacherous tenents . He spetteth-out the venome of his tongue in the faces of Caluin , and Beza ; men , whose names his mouth should not vsurpe , without reuerence . Hee may well wrest their speeches : but , well I know , hee can neuer inferre any pretended treason , from them . His booke is well laboured ; and hee manifesteth to the world , that hee hath read some thing : hee lacketh nothing but the iudgement of Tertullian ; that is , that a man ought to imploy all hee hath or knoweth , in testimonium veri , non in adiutorium falsi . Sir Francis Bacon saith , that the way to dimmish bad bookes , is not not to burne , or teare them ; but with plentie of good bookes , to make scarcitie of bad : whereas I for my part thinke , that the dailie encrease of triuiall trifling books , wil at the length consume and annihilate the weighty and serious ones . Now-a-daies , almost euery Sect hath a seueral exposition of the Text , and a diuerse application . We may well crie-out with the Prophet Dauid , O God thou hast cast vs out ; thou hast scattered vs : thou hast beene angry ; turne againe vnto vs. Thou hast made the Land to tremble , and hast made it to gape : heale the breaches thereof ; for it is shaken . Thou hast shewed thy people heauy things : thou hast made vs to drinke the wine of Giddines . It fatteth the soule of the Iewe , to see Christianitie torne in peeces by schisme and heresie . He scorneth the head the more , because hee sees the members of the bodie so wound one the other . Oh , that wee could , with the harmony of an vnseparable vnion , charme the eares of this Christianities serpent ! But surely hee will stop his eares to our charming , who disobeyeth the voice of that great charmer , charme hee neuer so wiselie . Thou seede of Abraham , thou house of Iacob , thou disposer of the graces and promises of the all-puissant , I bewaile from my soule thy heauie condition , and lament that thou canst not repent . What grosse absurdities haue seized on thee , of the which beliefe is not capable ? As , for example , that God before he built this world , exercised himselfe a long time in setting-vp and pulling-downe , before hee could learne to finish the frame hee hadde conceiued . Thou further sayest , that God hath certaine appointed daies , wherein he afflicteth himselfe , because in choler he defaced thy citty , with thy temple : and tokens of this his felt sorrow , thou makest to be lightning and thunder . Thou saiest also , that God ordeined a sacrifice amongst the Iewes euery new Moone , to recompence the wrong he did to the Moone , in taking light from her to giue it to the Sunne . Thou farther sayest , that he is angrie once a day , and then the crimson combes of the Cookes waxe pale and bloudlesse . Thou hast also a prophane fable , that on a day there being a disputation betweene certaine Rabbins , and R. Eliezer , God gaue sentence on Eliezers side : for which the Rabbins excōmunicated him ; and then God smiling , said , My children haue ouercome me . Thou sayest also , that he that gainsayeth the words of the Scribes , deserues more to be punished , then he that contradicts the Law of Moses : the one may be absolued ; the other must absolutely die . Thou saiest also , that he is no good Rabbin which doth not hate his enemy ; nay , that doth not pursue reuenge euen vntill death . And hee that disalloweth of any thing in these bookes , denieth God himselfe . What God will doe with thee , I know not : this I know , that no Nation hath kept her integritie but thou . Oh , would thou hadst also kept thy sinceritie in religion ! It is more then a miracle to mee , that feare doth not weigh-downe the eye-lids of the Iewe , when he offers to looke-vp to heauen . Neque enim , saith Origen , deberent vltra coelum aspicere , qui in creatorem coeli pe●●auerunt , et dominum Maiestatis . Neither indeed , saith he , ought they to beholde heauen , who haue sinned against the Creatour of heauen , and the Lord of Maiesty . The Turke conceiueth more reuerently of Christ , then the Iewe : for , he accounteth of him as of a great Prophet ; the Iew , as of a false Prophet . Neither hath the Turke so grosse abuses and absurdities , as hath the Iewe : which ▪ whosoeuer listeth to compare , shall finde . The Turke hath many riddles , which rather merite laughter then loathing : and , for example sake , we will set-down some fewe of them . What is that , which is first wood , and afterwards receiueth a spirit into it ? It is there answered , Moses Rod. What woman is that which onely came from a man ? and what man is that which onely came from a woman ? It is there saide , the former to be Eue , the later to be Christ . The rehearsall of more of these friuolous fooleries would cost mee much time , and yeeld the Reader little profit : and therefore I will onelie heere insert one or two things remarqueable in the Turkish Phisiques . They hold , that the starres hang by golden chaines : Againe , they saie , that a Bull beares the earth vpon his hornes ; so that when the Bull shakes his head , an earth-quake ensues . Modesty wil not let me enter into the Turkes paradise ; where all things are vncleane , and beyond measure baudy . Oh my God! who is there that rightlie vnderstandes the courses of mans life ; the curses due to it for the vices of it ; and withall considereth the variances of religion ; as also that Turkes inhabite the better halfe part of the world ; Iewes and Atheists a quarter of the other halfe ; Schismatickes & Heretickes three quarters of that quarter : who is there , I say , that weighing all these things , will not welcome , if not inuite death ▪ specially in this age ; in which , that of Tacitus is right true : et propter virtutes certissimum exitium : And vertues , saith he , are rewarded with certaine destruction . Vertue , looke to thy Essence ; for , thou hast almost lost thy Existence : thou hast a Being of thy self ; but , scarce any Being in any other . Wherefore I exhort all those , who either haue or loue vertue , to desire to bee dissolued , and to bee with Christ . Let them contemplate this , that death is the Orient of Weale , and the Occident of Woe ; that is , the rising of all comforts , and the fall and setting of all crosses . Death is the sole sanctuary for sorrowe , the freedome from feare , hope 's harbour , faith's faire field , the ending of a bad & beginning of a better life . Death is not so vgly as the world would make her ; her lookes are louely : and when all the world disdaines desert , shee rewardes it . Wherefore , wee should not with such a fond childish griefe bewaile the death of our friends , whom mercy hath taken from miserie . As when we see the sunne eclipsed , wee grieue not ; knowing it shall come to his former forme againe : euen so 〈◊〉 it is heere ; we should not fall into womanish lamentations for the losse of them , whose bodies wee know shall rise againe ; who shal see God with those eyes , with which they leaue to see the world : For , though they die to vs , they liue to the Lord. Wherefore , wee must not thinke , that Dauid lamēted the temporal death of his sonne Absolon ; but , that his propheticke soule fore-sawe that eternall death due to Diuells and their ministers : for , to them , death bringes damnation . The wicked man dares not , in his greatest passion , call to God for compassion ; but hides himself from his face , hauing all his time beene glutted with forbidden fruite . If hee looke vp , hee sees Gods iudgement hang ouer him : if downeward , he meditates his graue vnder him ; and hell vnder it : if on both sides of him , at each hand sitteth horrour , and confusion : if before him , he beholdeth Perdition , his hangman , dragging him on to his slaughter : if behinde him , Vengeance doggeth him at the heeles ; the least noise makes him expect his pursiuants : At last , he withdraweth himselfe into his cabine , thinking to lock-out Death ; who , in a moment , locketh-vp his eye-lids , neuer more to open , till they shall see heauen gates shut against their master . Oh foole ! reuolt from thy irreligious superstition , to a religious pietie ; neither quake at that , whose power it is in thy power to conquer by an heartie penitence , and feruent prayer . Shrinke not at thy fatale blowe : thy death shall be life ; and that , a blessed and eternall one . I , for my part , will account of death as of that which helps me to an vnualued bargaine ; things eternall , for things momentarie : things truelie delightfull , for things falsely deceitfull . Oh welcome minute , that shall free this body from so long an apprentiseship of woe . And , indeede , what is there that should holde or delight me heere ? except to satisfie the vnordred appetites of the body , and vnlawfull desires of the soule . But perhaps some wil vrge , that I am as yet in my spring of youth ; which I grant : Yet am I glutted , and tired as much with the troubles of this Age , as a Priam , as a Nestor . The dayes are alreadie come vpon mee , wherein I may truely say , I take no pleasure in them . But , others will reply , that I haue friends for whose sake I should desire to liue . It is true indeede , that I haue friends ; but , with-all , such friends as Tacitus speaketh of ; Et quibus deer at inimicus , ab amicis sunt oppressi : and they , saith he , to whom enemies were wanting were oppressed by their friends . I long to bee acquainted with my neerer kinred , to whom I shall say , Corruption thou art my father , and to the worme thou art my mother & my sister . Salomontelleth vs , All pleasures vnder the sunne are vanity : I take his word ; and therefore long to see what pleasures are aboue the sunne , where the Son of God sitteth at the right hand of his father , making intercession for mee and all sinners . And thou , Lord of hosts , grant , that when this my last and best day shall come , and those harbingers of death summon me to appeare , that then I may bee readie : and grant also , that as , at the first , my body was willing to receiue my soule ; so , at the last , my soule maie be willing to leaue my body . Thou louer of soules , be thou mercifull to my soule : and when mine eyes shall grow dimme , my lips black , my mouth drawen-vp , my browes knit , my eares deaf , my hands and feerebenummed with cold , my pulse beating yet weakely , and when all my senses faile me , then giue me some sense of life euerlas●ing . My good God , let me at that houre thinke as I do now , that it is a thing no more strange to die , the● to be borne ▪ ●being it is an equal law of Nature , which bindeth ouer all alike , to their first and last appearance . I knowe , there is some paine in death : but , withal I knowe , that I owe that paine with the vantage to my mother . Who , as she endured as great paine , us euer woman did , to bring me into the world ▪ so must I endure some paine to rid my selfe of this painefull life , of the which I am as weary , a● a 〈◊〉 of his ●are . I shallneuer be truely merry , till that day of mi●th and releasement commeth . All ioy h●ere belowe is sinfull ; and almost all delights vnlaw 〈◊〉 according to that of Austin ▪ 〈◊〉 l●titia est imp●●it a 〈◊〉 The ioy , saith he , of this Age is nothing else bu● 〈◊〉 ●●punished . Ye● will I not seeke to hasten the hour●● of my deare deliuery ; but will attend Gods 〈◊〉 and 〈◊〉 of life as of a gift . If it will tarrie , I will not thrust it soorth of doors : if it make haste to be gone , I will not be he that shall intreate it to abide . The time I haue to liue , deuotion shall dispose of : and my chiefer pleasure shall bee in prayer . I will first pray for Christs church militāt , that it would please him to shorten the time of her warfare , that so the time of her triumphing may approach . Next of all , I will pray for all Gods anointed , ouer what Kingdomes , or Nations , soeuer they bee placed ; and in particular ( as by the duty of a subiect I am bound ) for my gratious Soueraigne , Faiths great defender . Thou Ancient of daies , crown his dayes with happinesse : and as he raignes by thee ; so let him raigne for thee : and , while he defends thy Truth , defend thou him from those porte-couteaux . For , in these treacherous times , it is to be feared , that his greatest enemies are those of his own● house . And , as for his succeeder in the throne , gratious God let him be successeful in al his approued proceedings : that so , succeeding ages may sing & say his praises . Lord , shield him rather from secret flatterers , then from open enemies : and , hauing all things , let him not want this one ; A truth-teller . I will wish the same to him , which Thomas Walsing hamus reporteth of Henry the fift : that as he is Modest us 〈◊〉 so he may be Magnanimus in actu . Last of all , I will pray for my selfe ; that hee that made me , would vouchsafe to haue mercy vpon mee . Thou , that art able to throw an Angell down , ar● able to raise a sinner vp : Lord , then , raise me , 〈◊〉 fal●e 〈◊〉 the gul●● of sin . Thou into Lambe of OOD , which dyed●t once for the 〈◊〉 of the 〈…〉 mercy vpon me : and , seeing thou hast suffered for my wickednes , let not me suffer for it too , nor cry for my crying sinnes . lesus , at thy Name my ●●ee shall bowe , my heart bend , and all my soule and body be transformed into reuerence . Oh blessed , comfortable , allpromising Nome ! in which , the olde Age of new names , and ( if you will haue it so ) the newe Age of olde names may be included Christ●● ▪ 〈◊〉 Origen , qui 〈◊〉 ill is or is , 〈◊〉 ap●d 〈…〉 Christ , saith he , who is in those 〈…〉 of the earth , ●●en amongst the Britannes . Amen , Lord Iesus : and bee with vs still to the ends of the world . Mercifull maister , let mee with my last gaspe pronounce in confidence those words of dying Luther ; I haue serued thee , I haue belieued thee , and now I come to thee . And because there is no other way to come to thee but by death , Lord let me expect death euery where , and alwaies ; not knowing where , or whē it will expect me ▪ and 〈◊〉 me thinke of that often , which I must doe once . Blessed Maister , my will is thine : but , if it bee thy blessed will , take me out of this Age , before I bee aged : and let this corruption put-on incorruption , this mortalitie immortality , imperfectiō perfection ; and then this impotency shal see omnipotency ; this nothing all things . Oh inconceiueable ioy , to behold the Apostles , Patriarks , and Prophets , together with the Kings of the Earth , doing homage to the King of Heauen and Earth ! And till this ioyfull appointed time come , the greatest comfort I can yeeld my selfe and others , is an allusion which I tooke out of an 〈◊〉 French Writer : to weer , that as GOD laboured six dayes , and rested the seuenth ; so man , after hee hath turmoiled himselfe through-out all the sex ages of the world , shall in the seuenth Age repose himselfe in a better world . Which , he that created the world , grant , for his sake that redeemed the world , Amen . FINIS . Notes, typically marginal, from the original text Notes for div A12821-e300 Iob. 31. 35. Notes for div A12821-e820 Sen Epist . 62. Sen. de benef . lib. 1. cap. 10 Ambros . de poenit . lib. 1. cap. 34. I Scalig. lib. 1. poetic . cap. 2 Scal. lib. 6. poetic . pa. 800. 801. Lip. cent . Epist . 5● . Mat. 27 24 Athenaeus lib. 6 Ibidem . Ann●l . li. 1 Mat. 23. 3 In Alcor . Turc . pag. 191. Sen. de benef . li. ● cap. 34. A Coward who ? Mat. 5. 39. ●er●ins . Gen. 2. 24 Prou : 16 Prou. 15 24 ▪ Tacit. Annal . lib. 14. Sen. Epist . 29. Heb. 13. 8 Iob. 36. 14. Deut. 23. 18. Ezech. 16. 33. Prou. 22. 14. Prou. 23. 17. Prou. 26. 5 Albert. Mag. de mulier . fort . Reuel . 14. Iob. 31. 1 Castilionaeus , in suo Aulico . lib. 4 De ciuit . 15. 100. 23. Bernha● . Serm. 25 super canticum canticorum . Deut. 28 53. Mal. 3. 3 Zach 5. 2. Ier. 23. 20 1. Tim●t . 6. 10. Phil. 3. 19 Lu. 12. 15 Psal . 39. 6 Eccl. 5. 9 Mat. 18. 10. Mat. 19 ▪ 8 Wis . 7 Sen. de beat . vita ▪ cap. vlt. Sen. Epist . 26. Sen. Epist . 7. 1. Disser● . cap. 9. August . de ciu . cap. 19. Sen. lib. 4. de ben . cap. 13. Sen. Epist . 58. Serm. 1. Mat. 10 34 & 35 De Benif . lib. 4. cap. 26. & 27. Lipsius in ex●mp . po . lib. 1. cap. 4. Idem ibidem . Luk. 1. Luk. 1. Mat. 3. v. 7 Franc. de ver . Con. par . 2. ca. 2 Socr. in vita Iul. Baronius in paraenes . ad venet . pag. 9● Colin . ●●ditionis . Agust . de baptis . contra Donat. lib. 2. cap. 20. Acts. 17 22. Auer . in 12. Metaphysi . Tacit. Annal . lib. 14. Ma. 20. 22 55. episto . Cambdenus epist . ad lectorem . Mat. 5. 19 1. Ti. 3. 6 Tert. de resur . carn . Psal . 60. 1. 2. & 3. See the quotatiōs of Monsieur du Plessis vpon their Thalmud , in his book entituled Aduertissement aux Iu●fs . In Alcor . Turc . Tacit. hist . lib. 1. Ecclesiastes . 12. 1. Tacit. hist . lib. 1. Iob. 17. 14. Eccles. 1. August . in Euang. seeun . Lucam , serm . ●7 . Mat. 10. 36 
A16740	----	Diuine considerations of the soule concerning the excellencie of God, and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously looke into. By N.B. G. Breton, Nicholas, 1545?-1626? 1608 Approx. 111 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A16740 STC 3647 ESTC S116485 99851701 99851701 16992 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16740) Transcribed from: (Early English Books Online ; image set 16992) Images scanned from microfilm: (Early English books, 1475-1640 ; 1540:17) Diuine considerations of the soule concerning the excellencie of God, and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously looke into. By N.B. G. Breton, Nicholas, 1545?-1626? [12], 9, [154], 5, [6] p. Printed by E. A[llde] for Iohn Tappe and are to be solde at his shop on the Tower-Hill, nere the Bulwarke Gate, London : 1608. Dedication signed: Nich. Breton. Printer's name from STC. Errata on H11v, final leaf. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Soul -- Early works to 1800. Devotional literature -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Emma (Leeson) Huber Sampled and proofread 2003-12 Emma (Leeson) Huber Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion DIVINE CONSIDErations of the Soule , Concerning the excellencie of God , and the vilenesse of man. Verie necessarie and profitable for euerie true Christian seriously to looke into . By N. B. G. LONDON Printed by E A. for Iohn Tappe and are to be solde at his shop on the Tower-Hill , nere the Bulwarke Gate . 1608 To the right worshipfull and worthy Knight , Sir Thomas Lake , one of the Clarkes of his Maieiesties Signet : health , happinesse and Heauen . WOrthy KNIGHT The longe affectionate duty , wherin I haue followed your vndeserued fauour , hath made me study how to prooue some parte of my protestation : but finding my spirite by the crosses of fortune , vnable to be it selfe , in the best nature of thankfulnesse , I haue yet , by Gods greate blessing , laboured in the vineyard of a vertuous loue , where hauing gathered those fruites , that are both pleasant and holsome , bounde vp this little handfull , I presente them to your patience , knowing that your loue to learning , your zeale in Religion , and your wisdome in iudgement ( being able in diuine Considerations , to finde comforte aboue the worlde ) will vouchafe to make that good vse of them , that maie giue me comforte in your regarde of them : but least tediousnesse maie prooue displeasing yea in matter of much worth , I wil leaue my labour to your liking , and my seruice to your imploimēt , in which I humblye rest in heartie prayer for your much happinesse . Yours deuoted and obliged at commande : NICH. BRETON . To the Reader . MAnye reade they knowe not what , too many they care not what , but how necessarie is it for all men before they reade , to consider what they reade , and to what end they bestowe both time & labour in that excercise , I refer to the iudgement of their discretions , who are able to finde the difference betwixt good & euill : you then that reade this little worke to your greate good , if you well disgest the considerations contained in the same , Let mee intreate you what you finde for your good , to esteem of as you haue cause , and what may be to your dislike to correct in your kinde patience ; in a little room is matter enough for the good consideration of a cōtemplatiue sperit , which looking towards heauen , and longing to bee there , shall finde such comfort in these considerations , as I hope shal giue cause to gloriefie God the Author of all good , and not thinke a misse of me , that by his goodnes haue set them downe for the good of all his Seruants : of which number , not doubting you to be one , I leaue you in this and all your good labours , to his onely gratious blessing . Your well wishing friend , N. B In praise of these Diuine Considerations . GOe little Booke , the Iewell of delight : The heauenly organ , of true vertues glory : Which like a christall mirror sets in sight : The truest tract of high Iehouahes story : Which who so reades , shall finde within the same Gods powerfull loue , to those that feare his name , I reading of it did much comfort finde : And so no doubt , may euery Christian doe : That is to vertue any whit inclind : Such right directions doth it lead him to . Read then ( dear friend ) for heere I dare well say : To know God truely is the ready way . And more , within this lttle volume heere Who so doth read with due consideration , His owne estate most vilely will appeare : If not reformed by heauenly meditation . Consider then ▪ and doe aplaud his paine : That thus directs . true knwledge to obtaine . And for my selfe , as hauing gain'd therby : These few lines of my loue shall specifie : Pleasure attend the author that did write it : Heauens happinesse the heart that did indite it : True comfort be to him , that loues to read it , And ioy betide his soule : that truely treads it I. T. A Diuine Poem . O Lord that knewst me ere that I was knowne , And sawst the cloath before the thred was spunne And framd'st the substance , ere the thought was growne From which my being in this world begunne : Oh glorious God , that onely of thy grace : Didst all and onely to thy seruice make me : and hauing giuen me heere an earthly place : Vnto the Guard of thy faire grace dist take me . Of all pure bright , and euer-seeing eye : That seest the secret thoughts of euerie heart , Before whose presence doth apparantlie , Heauen , earth , Sea , Hell , in all and euerie part . In wisdome more O then wit can comprehend ! That mak'st and iudgest , gouern'st euerie thing ▪ power of all powers , on whome all powers attend , Spring of all grace from whence all glories spring From that high , holy , heauenly throane of thine : Where mercy liues to giue thy glorie grace . Looke downe a little on this soule of mine , That vnto thee complaines her heauie cace . Oh sweetest sweete of my soules purest sence , That in thy mercie , madst me first a creature ! And in the truth of loues intelligence , The neerest image to thy heauenly Nature . And hauing framde me to thy fauours eye , Didst with thy finger fairely write me out , In holy writ of heauenly Misterie , How I should bring a blessed life about . Forbidding onely what might be my harme , Commaunding onely what might doe me good : preseruing me by thy Almigtie arme and feeding me with a celestiall foode . Thou madst the ayre to feede the life of nature , That I might see how weake a thing it is ▪ The earth , the labour of the sinfull creature , Which beares no fruite but onely by thy blisse . Thou madst the water but to clense or coole , Or serue thy creatures in their sundrie vse : That carefull wit , might reason not befoole In vsing nature to the soules abuse . The fire thou madst to c●eere the chilling colde , With a reuiuing heate of natures ne●de ; That reason might in natures ruine holde How farre that Force might stand the life instead . Thus vnder heauen , thou madst these Elements To maintaine all those creatures thou hast made , But so , that nature with her ornaments shall haue a time to flourish , or to fade But that same heauenly fire that doth enflame The heart and soule with a continuall heate : Whose loue doth liue but in thy holy name , Where faith doth mercy but for grace intreate . Where that did kindle , or that Cole to finde , Or smallest peice or sparckle of the same : I found the eye of nature was too blinde , To finde the sence , or whence thee secret came . Till by the inspiration of that grace , That to thy seruants doth thy goodnesse showe : I found thy loue the euer liuing place , From whence the substance of this sweete doth flowe And when I saw within this soule of mine , How farre thy loue exceedes the life of nature , and natures life , but in that loue of thine , Which is the being of each blessed creature : Then I beg●n to finde the foile of sinne , And onely long'd to liue in mercies grace , and hate the world , that doth their hel begin , That doe not long to see thy heauenly face . And thus perplexed in that passions griefe : That hath no ease but in thy mercies eye To thee that art the faithfull soules releife haue I laide open all my misery : THE First part of consideration concerning God. Consider : THis word Consider , in a few letters containeth a large volume , wherein the eies of iudgement may read what is necessarie for the vnderstanding of humaine reason : yea , and the best parte parte of the moste perfect and diuine contemplation , of the moste gracious and blessed spirites in the worlde : for if it please the Almightie God of his infinite goodnes , so farre to inspire the soule of man with the grace of his holy spirite , as that being by the heauenly power thereof , Drawen from the worlde to beholde the courses of higher comforts , when leauing the delights of fading vanities , he shall be rauished with the pleasures of eternall life . Then may he saye with the Prophet Dauid ( entring into the contemplatiue consideration that may well be called the admiration of the greatnes and goodnes of God ) as it is written , in the 8. Psalme verse 3. Lord when I consider the heauens , the Moone and the Starres that thou hast made , what is man ( say I ) that thou wilt looke vpon him ? yea let me saye vnto thee ( Oh man ) if thou couldest with an humble spirit looke into the greatnes of the goodnes of God in the power of his creation , in the wisdome of his workemanshippe , in the preseruation by his grace , and in the increase , by his blessing : if with all this thou couldest note the difference of Heauen and earth , the brightnesse of the heauens , & the darkenesse of the world : the purenesse of the Sunne and Moone and Starres , and the dimnes of the obscured light of earthly natures : the perfection of the Angells , and the corruption of man ; the glorie of the diuine , and the disgrace of our humaine nature : well mightest thou say to thy selfe , oh what am I ? a worme , dust & ashes , & a substance of all foule and filthy corruption , that my GOD , the pure and bright , gratious , holy , good , and glotious essence of the incomprehensible Deitie , will vouchsafe to cast downe the least looke of his mercie vppon me ? Since therfore there is nothing that can be so truely pleasing to the spirit of man , as knowledge , neither is there any thing well knowne but by the true consideration of the substance , nature or qualitie thereof : let me begin to enter into this necessary course of consideration , in which we shall finde what is most necessary , fit and conuenient , for the vse , profit , pleasure , and honor of man ; that the obiect of the eye , considered by the sence of the spirit , the substance digested by the power of reason , nature may finde most comfort in the vertue of the application . Touching Consideration in generall . FIrst , and aboue all things , we are to consider what is aboue all things to be considered ; then for the excellencie of the goodnes in it selfe ; and last , for the good that from it wee receiue : for in the instinct of nature wee haue planted in ourselues an insatiable desire of knowledge , whereby we finde in our selues , somewhat more then our selues , leading vs to a longing after somewhat aboue our selues , which if by a light inlightning our mindes we be led out of the darkenes of our blinded sence of nature , to the cleare beholding of the glorious brightnes of Gods graces , wee shall see that in him onely and altogether , is the infinite goodnes and incomprehensible greatnes of all perfect knowledge , and knowledge of all perfection ; and that so much neerer cōmeth our nature vnto the diuine : as by the light of grace wee feele in our selues , an apprehension or participation of those graces , that essentially doe onely dwell , and are inheritant in the diuine nature . To come to a plainer explanatiō of the first due point of consideration : euery thing is to be desired for some good that it doth containe in it selfe , and may bring vnto other : the goodnes therefore of euery thing , must be considered before the thing it selfe be effected . Then if good be for the goodnes desired ; the better that the good is , the more it is to be desired , and so the best good for the best goodnes to be best and most desired . Now who is so euill , that hath the least sparkle of Gods grace , but by the light of the same , doth see in the wonder of his works , the glory of his goodnes ? but leauing al doubts , ther is no doubt to be made , that God is in himselfe the essence of all goodnes , the first moouer , the continuall actor , and the infinite furnisher of all good , in thought , word & deed ; where , when , & in whatsoeuer : this first position thē grāted that god is only good & the onely essence of al goodnes , what obiection can be made , why he should not be aboue all things to be desired , humblie to be affected , faithfully to be loued , louingly to be serued , duly to be obeyed , and infinitely to be glorified ? for the Athists , whom the Psalmist calleth fooles , Psalme , 53. verse 1. that said in their hearts there is no God , because they knowe no good , I saie nothing to them , but their soules shal finde there 1 a Deuill that taught them , and will reward them for their euill● but for them that knowe there is a God , and haue a feeling of his goodnesse , in the comfort of his grace : let me a little speake vnto them touching the pointes that I meane to speake of in the considaration of the greatnesse of God aboue all thinges , and for which for all thinges in all , & aboue all thinges hee is to be admired , loued , and honoured : and first touching the greatnesse of God. The first consideration touching the greatnesse of of God. TO consider the greatnesse of God , at least that greatnesse in which himselfe only knoweth himselfe is incomprehensible , & therfore aboue the power of cōtemplation , meditation , & consideration of man or Angelles whatsoeuer ; for in the maiestie of his power , hee is incōprehensible in his wisdome ; vnsearchable in his graces ; incomparable , and in his glorye infinite : in all which he doth so far exceede the compasse of all consideration , as in the humilitie of confession must be left only to admiration ; But for so much as of his mercie he hath left to our contemplation , let vs with such humilitie consider thereof , as may be to his glory and our comfort . Touching therefore his greatnesse , let vs humbly lift vp the eyes of our hearts to the beholding of those thinges , that in the excellent great workmanship of the same , wee may finde that there is a further greatnes , then wee can euer finde againe . Let vs consider in the Creation of al creatures , his admirable power , who but spak the word & they were made ; oh powerfull word , by which all thinges were created ; and if his word was so powerfull , how much more powerfull is he that gaue such power vnto his word ? loath I am to enter into particularities , to set downe the greatenesse of his power , though the least of his workes shewe not a little , and the greatest of his workes shew but a little of that greatnes which his glory doth contain ; where such varieties as well of the formes , as natures of creatures , aswell in their differences as agreement , in number so innumerable , as prooue an infinitenes in the power of their creation , yet when the greatest of all things vnder the heauens , yea the heauens themselues shall waxe olde as doth a garment , and ( as a vesture ) shal be chāged , how great is his power , who shall loose no part of his grace , but increase infinitely in his glory ? Who hath spand the heauēs but the finger of his hand ? who hath settled the earth but the word of his mouth ? who hath digged the greate deep , but the wisdome of his will ? Looke vp the heauens , they are the works of his hands : look downe to the earth , it is the worke of his word : beholde the Seas how they are obedient to his will : now to beholde in the Sunne the light of the daye , the Moone and the Starres ; as it were the lampes of the night ; yet these so keepe their courses in a continuall order , that one is not hurtfull to another , but all and euery one in their seruice to man , performe their dueties to their Creator : Doth not the consideration of these obiectes to our eyes , strike an impression in our hearts of an admirable power in the greatnesse of his workmanship ? Again , to behold the thicke cloudes , whereby the Sun is obscured , the boisterous & tempestious windes , wherby the highest Caedars are shaken , and the terrible lightning and thunders , that amaze the hearts of the beholders : are not these great proofes of a great power ? But let vs looke downe a little lower vppon the earth , and consider how it is possible that so great and huge a Masse shold be carried in such a circūference ; Again , the world of great & huge trees in the woods , with great and strange wilde beastes in the wildernes ; the one to beare fruit , the other to feede and breede , as it were to an infinite increase , & yet place and foode enough for all . Again , to beholde the raging Seas how they roare against the bankes of the earth , to whose boundes they are limitted : & to cōsider of the great & huge fishes that make their walks in these watry pathes : are not all these , spectacles , great aparāt proofes , of a moste great and admirable power ? Again , to note the great and stout Foules , that with the force of their winges make their passage through the ayre , & yet neither the lights of the heauēs , the creatures in the earth , nor seas , nor birds in the ayre , shall lōger retain their places , then stādeth with the pleasure of the Almightie : Oh how admirable is that greatnes to whom all things are in such obedience , which in him onely hauing their being , are onely at his will in their disposing ? But let me come a little lower to thee : Oh man , compounded of the worst matter , the very slyme of the Earth , how great a power is in thy God that hath created thee , not by his worde onely ( as he did all other creatures in the Earth ) but aboue them all in a Diuine nature of grace ; so neere vnto himselfe , as that he woulde in the greatnes of his loue , cal thee his Image , & to this Image of himselfe , giue so great a power ouer all his creatures , that both Sunne , Moone , and Starres in the heauens , the beasts in the fielde , the birdes in the aire , the fishes in the Sea , the Trees in the woods , and the mineralles in the earth , shoulde all be subiect to the disposing of thy discretiō & obedient to thy commaund . Hath he not made the great horse to cary thee , the great Lyon to be led by thee , the Beare , the Wolfe , the Tygre and the Dogge , yea withall other beastes , to stand affraid at the frowne of thy countenance ? yea doth he not coward their spirits to become seruiceable to thy cōmaund ? doth not the Faulcon stoope her pitch to come downe to thy fist , and make her fight at the Fowle , to feede thy hunger or pleasure ? doth not the Dog leaue his kennell , and make his course at the Deere for thy food or thy sport ? doth not the fish come out of the deepe waters and hang vppon thy baite , for thy profit or thy pleasures ? & what a greatnesse is this to haue this commaund ouer so many creatures ? but againe , consider withall how much greater is that infinite greatnesse in thy Creator , that hath giuen such greatnesse to his Creature . Againe , consider withall , the greatnesse of his glorie , and glorye of his greatnesse , that his Angelles tremble at his brightnesse : if hee touch the hilles they shall smoake , and the Mountaines shall melt at his presence , and no man can see him and liue : so greate is his Brightnesse , as no eye can beholde : so pure his essence , as exceedes the sence of nature : so deepe his wisdome , as is vnsearchable in reason : & so infinit his perfection , as surpasseth the power of consideration : and therefore let vs consider , that in regarde of that Almightie power , in his greatnesse the greatest : yea , and all power without him is so greate a smalnesse as nothing can be lesse . Againe , let vs in admiration of his greatnes , and knowledge of his goodnes , consider whom we are to thinke on , how we are to thinke of him , what we are to thinke of our selues without him , and what we are onely in him : For the first , whō we are to thinke on , is the incomprehensible Maiestie of all powers , the biginner of all times , the Creator of all thinges , the Cōmaunder of al natures , the disposer of al properties , the life of all beings , and the endles glory of al graces : absolute in his power , resolute in his will , incomparable in his wisdome , and admirable in his worke : thus I saye , let vs consider whome wee are to thinke of , not a Creature but a Creator : not a King , but a King of Kinges ; not a power , but a power of powers ; and not an Angell but GOD : now howe shall wee thinke of him ? with feare and trembling , and remember the sayings of Mathew , Chapter 10. verse 28. Feare not him that can destroy the bodie , but feare him that can destroye both body and soule . And therefore when wee fall into sinne , let vs feare the greatnesse of his wrath , and the greate power in his furie : for though hee fedde Elias in the Wildernesse by the Rauens , and preserued Daniel in the Den from the Lyons , made the Dogges licke the sores of Lazarus , and made the Sunne to stay his course at the prayer of Iosuah , yet , with the wicked he maketh his Creature in the vengeance of his wrath , tooke another course , for the Lyons deuoured the false Prophets : The Beares came out of the wood to destroy the children that mocked the Prophet : the dogs fed vppon Iesabell , and the darkenesse blinded the Sodomites , till fire came downe from Heauen to consume them . Consider therfore ( I say ) whom wee are to thinke on ? in one word which concludeth all that can be spoken , God & not man : for in God is all greatnesse , without whome the greatest of all powers , is but the power of all smallnesse : but since so great is his greatnesse euerie way , as is no way to be comprehended , let vs onely know and acknowledge his infinitenes therin to be such , as we must humbly leaue to admiration , and say with the Prophet Dauid , Psalme . 1●6 . vers . 26. Praise yee the God of heauen for his mercie endureth for euer . Now let vs see what wee are without him ; as bubbles of water that breakes in an instant : or a blasted flower ere it bee out of the bud : the shame of nature : meate for Dogges : fuell for fire : out-lawes from Heauen , and Prisoners for Hell. Oh fearefull state of such as feare not God : feare therefore the greatnes of his wrath , least you be consumed in the greatnes of his fury . Now what are wee to thinke of our selues in him , the chosen vessels of grace , the comaunders of all earthly powers , the compagnions of his Saints ▪ coheires in the heauenly Kingdome , & brethren with his blessed Sonne and our Sauiour Iesus Christ : thus greate doth his greatnes make his , both in this world , & in the worlde to come : and thus much for the first pointe of consideration of the greatnes of God. Touching the goodnesse of God the second Consideration . IT is a position infallible , that of goodnes can come nothing but good : God then being the onely & euer true and pure essence of al goodnes , of him what can be spoken but all good ? is it not written , that whatsoeuer he created , hee sawe that it was good ? and hauing made man to his owne Image , the best good , how did he shew to him his exceeding goodnes , in giuing him dominion ouer al his good creatures ? onely the Tree of life excepted , which though in it selfe it was good , yet in that he knew it was not good for man to meddle with , hee forbad him to taste of the fruite therof ; & this good warning his good God gaue him , that there might nothing but good come to him : but we may well say there is nothing good but God ; it is the worde of truth spoken by the Lord of life . Our Sauiour Iesus Christ , when the Pharises called him good Maister , his answer was , why call you me good ? there is none good but God : And if the only begotten Son of God wold not be called good , how can this title of good , be properly giuen to any of his creatures ? though it pleased him to say that he sawe euery thing was good that hee created , yet it was good onely respectiuely as it came from his goodnes , and onely effectiuely as might serue to his glory : for though the spirite of man by the grace of the holy Ghost doe participate with the great blessing of God , which from his goodnes proceeding , cannot be but good ; yet onely and altogether in God doth abide and dwell that pure essence & Eternall goodnes , which may onely make him be iustly and properly called good . Now all goodnes being in him and of him , and whatsoeuer is or may be in any part thought , or called good , must be onely in respect of God , the onely giuer of the same : and whatsoeuer good we receiue , is things good , & all the good that he created for the good vse of man , that good knowledge , knowledge of goodnes , and goodnes of knowledge , the perfection whereof is onely in himselfe , and the participation wherof shold be in none but the Image of himselfe : this Image did hee chuse to make in man , and this good onely to bestowe vpon man : now howsoeuer the Deuill by corruption of temptation , hath drawen away the hearts of those outward men which retaine in their soules small or no parte of the Image of God , vnto the delight of euill , yet those men that are touched with the least parte of Gods grace , haue not onely a hatefull loathing of the nature of euill , but a longing desire after good , and a delight in the good of the desire of that good that they long after : Man being therefore by the goodnes of God elected for his best creature , his best seruant and coheire with his onely beloued Sonne in his heauenly Kingdome : hee hath also elected him to that knowledge of God , that by the good thereof , may breede in him the greefe of sinne , vnto which by corruption he is a subiect , and a neuer-satisfied desire to enioye the good that by faith he is assured to come vnto : now as he hath elected man onely , and aboue all his creatures to this knowledge of good , which he did as it were chuse out of all his blessings , to bestow onely vpon man , so did he withall giue him knowledge how to come to the possession of that good , to which onely he is elected : Oh how infinit a goodnes is this in God towards vs , in this gratious benefit of our election ! oh what heart can ( without the rauishing ioy of the soule ) think vpon this goodnes of God towards man , that ( as I aforesaid ) hauing chosen him for his best creature , his best seruant and coheire , with his bestand onely beloued Son , he did not only inspire his soule with an especiall knowledge aboue all other creatures , but with this knowledge of good , a knowledge likewise of a direct way to come vnto it ; which waie is not to be sought in a strange country , nor among the Saints or Angells , but euen here at home , and in his holy word , and that waie to be onely founde , by the faith of that grace , that in the good creatures of God doth onely worke to his glorie : in somme , when hee himselfe is both the waie to life , and the life of the faithfull . What an excellent comfort is this in one worde , one truth , and one Christe ; to seeke and finde the waie to our is from the aboundance of his mercie , and for the which wee are bounde in all humilitie to giue him glory : let vs acknowledge all goodnes to be onely in him , and himselfe the glorious Essence of the same : consider with thankefulness the good that vnworthylye wee receiue from him . First let vs thinke on the goodnes of God , in out election , that being the worst matter to worke vpon , hee would show the best of his working , in framing a substance to the Image of himselfe : can there be any thing so good vnto man as to be made the Image of God ? and when in the righteousness of the soule , which is the best goodnes in man , wee be most like vnto God ? what glory are we to giue vnto him , who ingrafteth in our hearts such a loue vnto righteousnes , and such a righteous loue vnto his grace , as that by the vertue thereof we become as it were members of his sacred body , & branches of the Tree of life : Consider I say thus , first the goodnes of God in our election from the slime of the earth , the worst matter in the world to worke vpon , to be the best and fairest of his works in the world : and all earthly things to endure but their time , in the course of their liues , man onely in his grace to liue for euer : in himselfe , he is onely all goodnesse , and from whome onely being onely good , we receiue this first good of our election : how great a proofe of the glorious essence of the goodnesse in God is this ? that not by perswasion of Angelles , nor the merrite of any power of nature , this free election of man aboue all creatures , & vnder him to be Lord ouer them , fell vnto vs by the onely gratious working of his holy wil to his onely infinite glory & our vnspeakable comfort : Now let vs againe consider a further goodnes , that from his grace we receiue in our election , not onely to be made the best best of his creatures , but to serue him with such loue that wee maic liue with him in glory : he hath not onely chosen vs for his best creatures , but also for his best seruants ; yea his beloued sonnes , and not onely sonnes , but coheires with his blessed Sonne in the heauenly kingdome : he hath chosen vs before the worlde , to preserue vs in the worlde , and to take vs out of the worlde to eternall ioyes aboue the worlde : Oh what tongue can expresse the greatnes of this his goodnes towards vs , besides the infinite comforts , graces and blessings , that euer in this life he bestoweth vpon vs ? hee created all things could giue him nothng to perswade or allure him to make vs to his Image , being created : we were so poore , that wee had nothing but what he gaue vs , & therfore could giue him nothing for our creation : when hee had giuen vs dominion ouer his creatures , what could wee giue him but what was his owne , and whereof he had no neede , but might commaunde at his will ? naie more , what did man giue him but vnthankfulnesse in being disobedient to his commaundement ? and lastly being fallen through sinne , so farre from the state of grace that there was no meanes but the death of his dearest Sonne and our Sauiour , for our redemtion : what could wee giue him hauing nothing ? and if we had had al the worlde it was but his owne , and as nothing to recompence this admirable point of his goodnes in our redemption : Consider then for our election we could giue him nothing , and therefore it was only of his grace : for our creation we had nothing to giue him , for we had nothing but what he gaue vs : for our redemtion the least drop of the pretious Bloud of his deere beloued Sonne , was more worth then the whole worlde : Oh then thinke wee coulde giue him nothing worthy of so greate a loue as to dye for vs : with the grace of his holy spirite hee doth sanctifie vs , and who can thinke or dare presume to buy that glorious blessing of him , shall with Symon Magus perish in the horror of such a sinne , the least sparke of his grace , being more worth then the whole worlde ; and the worlde all his , and man but a creature in the worlde . Againe , for our iustification , his onely righteousnesse in his life and death , his patience , and his Passion , is the onely substance of our iustification : for as wee are iustified by faith in his Bloud , an effect of grace in the inspiration of his holy spirite : so is that pretious Bloud of his , the glorious ground of our beleife , whereby onely wee are iustified : our election then from grace , our creation in grace , our redemption by grace , out sanctification by grace , our iustification by grace , and our glorification by grace : what hath the world , or man , if he had the whole worlde to purchase the least parte of the glory that the onely goodnesse of God hath in his mercie ordained and reserued for the good of man ? Let then no man be so blinde or blinded with the mist of arrogancie , as to runne into merite in himselfe , or to mingle our saluation ? Oh let vs a little consider , how many are the sundry , yea and infinite varieties of God , that by the goodnes of our election wee receiue from the mercie of the Almightie : first to be created to his owne Image , to be inspired with a Diuine knowledge aboue all his creatures , to haue dominion ouer so many creatures , to be feareles of damnation by the assurance of our election to saluation , to vse the things of the world , as if wee had them not , to accompt the worlde with all the pompe and pride thereof , but as vanitie , to haue a loathing of sinne , and a loue to vertue , to be furnished of what is necessarie to be deffended from euill , preserued from hurt , to dread no danger , to be weary of the worlde , and longe to be with Christ : To speake of the goodnes of his bountie dayly bestowed vpon his creatures , as beautie to some , strength to other , to other wealth , to other wisdome , to other honour , to other diuine inspirations ; these I say are no small causes to make vs consider of his goodnesse towards vs : but aboue all , to giue vs himselfe , in his loue to bee with vs , with his grace to guide vs , with his power to defend vs , with his word to instruct vs , & with his holy spirit to inspite vs : to finde the way made for vs to our eternal ioyes that none shall take from vs , to which before the worldes & world without end , he hath only elected vs : oh man how canst thou thinke humblie enough , thankfully enough , and ioyfully enough of the goodnes of thy God , in this good of thy electiō ? in summe what goodnes can be greater vnto vs , then to know y t God to his dearest loue through his beloued only dearly Son Iesus Christ , hath elected vs , & as it were chosen his loue aboue al his creatures , in his Son Iesus Christ our Lord and Sauiour , to be bestowed vpon vs ; i● that loue to liue with vs , and that euer-liuing loue neuer to leaue vs here on earth ; with his infinite blessings in his gratious goodness to comfort vs , and in heauen to reserue a Crowne of glory for vs , to create vs when we were not , to redeeme vs being lost , to preserue vs from destruction , to giue his deerest Sonne to death for our sinnes , to assure vs of saluation , and to receiue vs to glory . All this did hee , and all good that euer was , is , or euer will or can be , for vs , to shew and make vs consider of his goodnes towards vs : for let vs in breefe a littltle consider how freely , and onely of his grace hee hath thus made manifest his vnspe●kable goodnes in this our election , when wee were not : wee gle his corrupt actions with the pure merite of Christe Iesus for his saluation ; but say with Iob all our righteousnesse is as a filthie cloth , and with the Prophet Dauid , Psalme 116. verses 11. 12. meditating vppon the greatnesse of his goodnes towards him , what shall I giue the Lord for all that hee hath done vnto me ? I will take the Cuppe of Saluation , and be thankfull to the Lord : see here all that wee are , and all that wee can giue him for all the good that wee receiue from him , bare thanks : and yet as much as hee requireth , and more then from a great many ( the more their shame ) hee receiueth . But let those that feele these great effects of grace in the goodnes of the liuing God , say with the holy Prophet , Psalme 136. verse 1. be thankfull to the Lord , and speake good of his name , for his mercie endureth for euer : but since so infinite is his goodnes in all things and to al things , and specially to man aboue all things , let me onely wish al men for their own good , to acknowledge all goodnes onely to bee in the Lord , the onely Author and substance thereof ; & whatsoeuer is good in heauen or earth , is onely a free guifte of his grace , that must onely work to his glory ; the election of man to be an effect of loue in the grace of his goodnes , and not to dreame of merite , but to giue glory vnto mercie , for the benefit of such a blessing , as being freely giuen to man , through our Lord Iesus Christ by his merite , is onely confirmed to the eternitie of his glory : and thus much touching the goodnes of God. Touching the wisdome of God the third Consideration . TO speake of the wisdome of God , is so farre aboue the capacitie of man , that it is rather with all humble reuerence to be honored and admired , then either to be spoken of or considered : yet for so much as the creature doth giue glorye to his Creator , in praising and with admiration beholding the excellent workmanshippe in the varietie of his workes , and finding it so farre aboue the reach of reason , as must noedes proceede from a vertue of diuine grace , hee doth in contemplation acknowledge a wisdome of that excellencie , that maketh him saie with the Prophet Dauid , in the 104. Psalme 24. verse , Oh how wonderfull are thy workes ? in wisdome hast thou made them : but though the wisdome of God as it is in it selfe , is an other himselfe , and not to be comprehended of any but himselfe , yet the effectes thereof in all things , doe giue him so greate a praise , as make him aboue all things , to receiue the highest of all glory : for to enter into particulers , let vs beginne to looke into his creation , in the power whereof hee sheweth no small parte of wisdome : as in the brightnes of the Sun , Moon , & Stars , and the cleernesse of the skie , the courses of the Planets , & the motions of the Celestiall powers : in the opperations of the elements , in the perfection of proportiōs , in the diuersity of creatures , in the wōder of arte , and quicknesse in working : what excellent arte hath he taught nature , in painting all the Trees , fruits , and flowres of the earth ? yea and all the haires , skinnes , feathers , and scales of beasts , fowles , and fishes ? the eeuennes & purenes of euery one , of whome being truly considered , wil startle the best witts in the due consideration of that onely point of wisdome . Againe , what a further secret cunning hath he taught nature , in perfuming so many Trees , hearbs , and flowres , all growing out of this darke and dusky earth : by what wisdome he doth vnite the people , and hauing deuided the languages , how hee giues the meanes of vnderstanding : how hee makes the fishes paths , and the shippes passages through the seas , the birds walkes through the ayre , and the Salamanders dwelling in the fire , and the wormes howses in the earth : how admirable is this wisdome that so worketh all things by it selfe ? To speake of the excellency of Arts , in the secrecie of their working , what can it finally approoue but an admiration of knowledge in the maister of them ? But hauing with Salomon found by the light of grace , and experience of labor , that al things are vanity , except onely the vertue of that grace , that enricheth the soule with inestimable treasure : what a pointe in wisdome is this , not onely to instruct the soule of man in knowledge of natures , with their qualities and effects , but through the power of it selfe to breede a kinde of spirituall knowledge in the apprehension of Faith , that in contemplation of heauenly treasure , maketh trash of the whole worlde . Oh superexellent exllencie in wisdome , that frameth the heart vnto the soule , to seeke out the waie of life , and in the prison of the flesh , preserues it from the perill of infection ; that man being created the Image of perfection , can neuer be destroyed by the venome of corruption , but in the daies of iniquitie , being guided by grace , escaping the snares of hel , shall fly to the ioyes of heauen . Consider that if man by the wisdome of God attaine to this excellent knowledge , how to walke through the passages of nature , to make vse of them for his seruice , to withstand the temptation of sinne , to receiue the instructions of grace , to dispise the delights of the worlde , to bridle the affections of the flesh , and ouercomming the power of death , to finde the path vnto life ; if this I say , and more then can be said , by the instruction of the diuine wisdome , man hath power to attaine vnto , thinke how infinite is that wisdome from whome only commeth the essence of this , and all knowledge : in whome it onely liueth , and without onely whome all is but meere ignorance : And since it is written , that the beginning of wisdome , is the feare of God ; learne onely that lesson , and feare to be otherwise learned : Paule thought he knew enough in Christ , & him crucified : and enough wise shalt thou be , if thou canst applie his knowledge to thy comfort . But to returne breifely to speake of the wisdome of God , it is in the heauens so highe , in the earth so large , in the water so deep , in the aier so secret , and in the fire so powerfull ; in all things so exquisite , and in perfectiōs so infinite , that I will onely in the admiration thereof , giue glory to the same , and saie with the Apostle 1. Corin. chapter 3. verse 19. The wisdome of the worlde is foolishnesse before God ; And againe , with the Prophet Dauid , Psalme 104. verse 24 Oh Lord how excellent are thy workes in wisdome hast thou made them all . Psalme 139. verse 6. Such knowledge is too excellent for mee . O all ye workes of the Lorde , praise him and magnifie him for euer : but since so many and so infinite are the praises that may worthyly bee giuen vnto it : I cannot so leaue off , but I must speake a little more of the consideration of it , for the power of it : It maketh all things for the knowledge of it , it knoweth all things for the direction of it , it ordereth all thinges for the goodnesse of it , it is good in , and to all things , for the greatnesse of it , it comprehendeth all things for the grace of it , it is gratious in all good things , and for the maiestie of it , it is glorious aboue all things : for in the power of it is the life of vertue ; in the life of it is the mercie of loue ; in the loue of it is the blessing of grace ; and in the grace of it , is the eternitie of Glorie : who seeketh it shall finde it , who findeth it shall loue it , who loueth it , shall liue in it , who liueth in it , shall ioy in it , and who so ioyeth in it , shall be blessed by it . It is brighter then the Sunne , purer then Golde , sweeter then the honie and the honie combe , and for the worth of it , it is more worth then the whole worlde : it beautifies nature , it rectifieth reason , it magnifies grace , and glorifieth loue : it loueth humilitie , it aduanc●th vertue , it enricheth knowledge , and maintaineth honour : it laboureth in heauen for such as from heauen are preserued for heauen , to bring them to heauen : in somme , it is where it is the blisse of nature , the honour of reason , the light of life , and the ioye of loue . The elect loue her , the Saints honour her , & God onely hath her : in summe , so much may be said of her , and so much more good thē can be said or thought is in her , that fearing with the deuine light of my praise , to obscure the glory of her worthynesse , I will onely wish the worlde to seeke her , the godly to finde her , the gratious to loue her , the vertuous to serue her , the faithfull to honour her , and all the creatures in heauen and earth to praise her : and so much , touching the consideration of the wisdome of God. The fourth Consideration touching the loue of God. OH : who coulde with the eyes of wisdome , in the humilitie of the hearte , looke into the vertue of that grace that liueth in the loue of the Almightie , should finde that sence of sweetnes , that should rauish the soule of vnderstanding : but though it bee in it selfe so gracious , and in grace so glorious as exceedeth the exceeding o● all praise , yet as a Mole-hill t● a mountaine , a Flie to an Eagle or an Ante to an Elephant , le● me with the poore widdow put in my myte into the treasurie , in humilitie of my hear● to speake of the life of my soule , which being onely in the loue of the liuing God , let me speake a little in the cōsideration of the same , that the vngratefull world seeing their lacke of grace , may blush at their blindnes , & be ioyful of a better light , where beholding the beautie that rauisheth the soules of the beloued , they shall find the loue that is the ioy of the blessed : touching the which , let me by degrees speake of such points as I find most necessarie in this consideration : ●et vs first I say consider this first ●oint of the loue of God , that ●efore we were created for his ●eruice , wee were elected in his ●oue , then to make an Image to it selfe , yea & as it were another it selfe , for the first , Romans 8. Iacob haue I loued , euen before he had done good or euill ; There is election prooued in loue . When the Angell saluted Elizabeth , with the message of her conception , was it not of Iohn the baptist , who was sent to pronounce the word of the Lord , to make streight his way before him ? and what greater proofe of loue , then to electe him to such a message ? againe , doth not Christ the Sonne of God praye to his Father , that as hee is one with his Father , so his maye be one with him ? Oh how can there be so greate a proofe of the election of loue in Christe , as by his loue to be made one with him : Looke I saie into the excellencie of this incomparable loue in God towards man : first to make him to his Image , and not onely by his worde ( as by which he made all other creatures ) but as it were by a consent , or consultation of the Trinitie about an especiall worke , to the pleasing of the Deitie , as it is written : Let vs make man in our owne Image according to our likenesse . But well may it bee saide that Nullum simile est idē , for though he were perfect in respect of our corruption , yet by his fall , it appeareth that the creature was farre shorte of the perfection of the Creator : but being falne from that perfection , by the venome of temptation , into the state of damnation , how greate was the loue of God , to effect againe by himselfe the blessed worke of his saluation ? for as it is written : GOD so loued the worlde , that hee gaue his onely begotten Sonne to death , that all that beleiue in him shal be saued : againe , looke into the admirable loue of Christe to his beloued , to come from the bosome of his Father in heauen , to his graue in the earth : to leaue the seruice of Angelles , to be skoffed of diuelish creatures ; to leaue the ioyes of Paradise for the sorrowes of the worlde ; to leaue his Throane in heauen , for a maunger on the earth ; to leaue his seate of iudgemente , to suffer death vpon the crosse : well might hee say as in respect of his sorrowes for the sinnes of the worlde , with the punishement that hee was to endure for the sinnes of others , himselfe without sinne , when hee felte the extremitie of those paines that in the sweate of Bloud and water , prooued the passion of true patience , and the life of true loue . Vt , non est dolor sicut meus , sic non est amor sicut meus ; for indeede he knoweth not , nor can he iudge , what loue is that in his heart cannot saie in honour of his loue , neuer such loue : the freinde to die for his enemies ; the maister to die for his seruants ; the King to die for beggers ; the Sonne of God , to dye for the sonne of man : well maye it be saide neuer such loue : to leaue all pleasures to bringe thee to all pleasures ; to endure all crosses to worke thee all comforts ; to leaue Heauen for a time to bring thee to Heauen for euer . What art thou that in the thought of such loue , canst not saie in thy heart , in the ioye of thy soule , as Nullus dolor sicut eius , sic Nullus amor sicuteius : as no sorrowe is like to his , so no loue is like to his : doth not hee truely saie that can say nothing but truth ? loue one another as I haue loued you : greater loue then this cannot be , for a man to lay downe lyfe for his beloued : Oh let vs a little meditate vpon this excellent comforte that is vnspeakable in God towards man , through his loue was man created the goodlest creature : & where al other creatures haue their eyes bēt downward ( to the earth , where they seeke their foode ) man hath a face , looking vpwards toward heauen , where the soule seeketh foode aboue the flesh : Againe , through the loue of God was man made the wisest creature , to know the varieties of natures , to giue names vnto creatures , to note the courses of the heauens , to till the earth , and make his pathes through the seas , to deuide the times , to distinguish of doubts , to search into knowledge , and to know the giuer and glory thereof : Againe , through the loue of God , man was made commaunder of all creatures vnder the Sunne , Lord of all the earth , foreseer of after-times , messenger of the worde of God , student of Diuine misteries , cheife seruant to the Lord of Lords , freinde to the King of Kings , and coheire in the heauenly kingdome , through the loue of God ; hee was made a seruante , but as a friend , a brother and a coheire : now hee that thinks on these pointes of loue , is worthy of no loue if he cannot say in his heart there was neuer such loue : hee loued man in himselfe , when there was none to perswade him to loue him but himselfe ; he loued man as himselfe , that he wold haue him one with himselfe ; yea he loued man more if more could be then himself , that for man to death would giue himselfe : hee made man louingly , he blest man louingly , hee came to man louingly , and dyed for man most louingly : in the beginning hee shewed his loue without beginning , and in the end will shew his loue without ending , he made him better then his creatures , for hee made him Lord ouer them : hee made them better then his Angells , for hee made them to serue him alittle lower then himselfe . Psalme 8. verse 5. that himself might chiefly loue him : see further his loue vnto man as it is writen , I say 49. 15 : Can a Mother forget her children , yet wil I neuer forget thee . Se heere loue more tender then of a mother , and more carefull then of any other Father : O loue of loues , what loue is like to this loue ? a kingly loue , which defendeth his subiects ; a lordly loue , which rewardeth his seruants ; a friendly loue , that is kind to his friēds ; a brotherly loue y t is kinde to his brothers ; a motherly loue , that is tender to her children ; a fatherly loue , that is carefull of his Sonnes ; and a Godly loue , that is gratious to his creatures ; a faithfull loue that neuer fainteth ; a bountifull loue that euer giueth ; a mercifull loue that neuer grudgeth , a pitifull loue that euer releiueth ; a mindefull loue , that neuer forgetteth ; a gracefull loue that euer loueth . Now who can enter into the true and due consideration of loue , worthy louing , & in the thought of this loue , will not euer confesse there was neuer such loue ? which regardeth nothing but loue : oh how did God loue Abraham for shewing his loue in Isaack ? where God regarding more his will then his worke , would not suffer the sacrifice of his Son , but so loued him , as besides many other great fauours that he did him , could say within himselfe ( when he had determined a destructiō of his enemies ) shal I hide from my seruant Abraham what I will doe ? as thogh he wold keep nothing frō his beloued that he knew fit for his knowledge : Againe , how loued he Eliah that he wold neuer let him see death ? how loued he his seruant Dauid that he made him to his owne heart ? how loued he the blessed Virgine to make her the mother of his blesssed Sonne ? how loued hee Iohn the Euangeliste , to let him leane in is bosome ? how loued hee Paule to bringe him from idolatry ? & how loued he Peter to forgiue him whē he had denyed him ? how loued hee Lazarus when he wept ouer him , how loued he Mary Magdalen when he disposs est her of fowle spirits , and at his Resurrection let her beholde him ? and how loued he the Theife when hee carried him into heauen with him ? To recite all the pointes of his particuler loue to a worlde of vnworthy persons , were more then a worlde could set downe but for so much as I haue said , and more then may bee saide of his loue , I am perswaded , that if wee consider the power , the grace , the wisdome , the bountie , the pittie , the maiestie , the mercie , the patience , the passion , the sorrow , the labour , the life , and the torments of his loue , for our loue ; he hath no feeling of loue , or is worthie of no loue , that will not in the ioye of his soules loue , giue all glory to this loue , and say with the Prophet Dauid . Psalm 31. verse 23. Loue him all ye his Saints , praise him and magnifie him for euer . For as there was neuer such a sorrowe as he hath endured for vs , so is there no such loue as he hath to vs , and in his mercie dooth euer shew vs. When he came first into the world , he came as an infant , to shewe vs the mildenes of his loue in further yeares : he came as a doctor in the wisdom of his loue , to teach vs the way vnto eternall life , in the vertue of his loue : he came as a Phisition to cure vs of all diseases : in the power of his loue , he came like himselfe as a God to driue out the Deuils from vs : and in the meekenes of his loue , came as a Lambe to be sacrifised for vs : & in the care of his loue , at the right hand of his father , is now a Mediator for vs , & in the glorie of his loue , into the possession of our inheritance , that hee hath purchased for vs : will receiue vs : oh milde ! oh wise ! oh vertuous ! oh powerfull ! oh meeke ! oh carefull ! oh glorious loue ! who can thinke of this loue , and in the true glorie of true loue , cannot most truely say , there was neuer such loue ! no , as Non est dolor sicut eius , so Non est Amor sicut eius . And thus much touching the consideration of the loue God. The fift consideration of the mercy of God. IN this admirable vertue of the loue of God , I finde the greate and gratious worke of his mercie towards man , which Considering the wickednesse of our nature , and the wofulnesse of our estate , is necessary to be considered : for so farre had the temtation of the Diuill poysoned the heart of man , as through the sinne of pride , sought not onely to driue him out of Paradice , but ( in as much as he might ) to throwe him downe into hell , when the Angell of his wrath was sent to giue him punishment , yet wrought his mercie so with his Iustice , as saued him from perdition : yea , though hee cursed the earth for the sins of his creature , yet he blessed his labour with the fruite of his patience , and reserued for his beleefe a ioy in his mercie : Looke through the whole course of the Scripture , how his mercie euer wrought with his Iustice , yea , & as it were had oftētimes the vpper hand of it : as in the time of Noah , when sinne had made as it were the whole world hateful in his sight , that he saide within himselfe he repented that he had made man , yet in his mercie hee made an Arke to saue Noah and his Children , yea , and of all liuing creatures , reserued some for generation : in Sodome and Gomora he saued Lot & his Daughters : & yet Adam deserued nothing but destruction for his disobedience . Noah deserued no grace for his drunkennes , not Lot any fauour for his Incest , & yet mercy so wrought with iustice , that God not onely for gaue their sins , but blessed their repētance : such hath enerbene , is , and euer will be the mercye of God vnto mā , as so far doth mit●igate the furie of his iustice , as reserueth comfort for the penitent . Oh how sweete are the reports and proofes of the mercie of god vnto man in all the world ! For is it not written by the Prophet Dauid , Psa. 145. vers . 9. His mercy is ouer al his works ? And again , speaking of his mercy , Ps. 103. 13 As a father pittieth his owne Children , so is the Lord merciful vnto all that feare him , and in Psa. 103. vers 12. As far as the East is from the west , so far hath he set our sins from vs : and in the 136. Psalme , through euerie verse , speaking to all his workes , both in heauen & earth , he vseth these words . Blesse him and praise him , for his mercie endureth for euer . In mercie hee turned his wrath frō y e Israelits whē Moyses stood in the gap : in mercy hee saued Moyses floating in the reedes : in mercy he preserued the children in the surnace of fire : in mercye hee preserued the the Israelites from the hoste of Pharaoh : in mercy hee preserued Dauid , and deliuered him from all his troubles : in mercy he deliuered Ioseph from the pit and the prison : in mercy he sent ▪ his Prophets to warne the world of their wickednesse , and to pronounce comfort to the penitent : in mercy he sent Iohn Baptist , to deliuer the tydings of saluation : and in mercie hee sent his onely Sonne Iesus Christ to be a Sauiour of all his people : Oh infinite mercie , worthy of infinite glorie ! Consider againe how powerfull is his mercie in all his workes , to feede fiue thousand people with a few Loaues and Fishes , and with the fragments to fill more baskets then the Loaues when they were whole : to heale the disseased that touch ed but the hem of his garment : to giue sight to the blinde , knowledge to the simple , health to the sicke , soundnesse to the lame , comfort to the penitent : to driue the Diuells from the possessed : to giue life to the deade , and ioy to the faithfull . These words of glorious mercy , doth the moste gratious and glorious word of truth plainely and truly lay before vs , to make vs with the holy Prophets iustly say : Oh the infinite light and bottomles depth of the mercies of our God! Glorie be to the Lord , for his mercy indureth for euer . Againe , how absolute he is in his mercie , where he saith , I will haue mercie , where I will haue mercie , and therefore be free both in his power and will , hath mercye for all that will humblye and faithfullye call vppon him : and againe , all are vnder sinne , that all may come to mercie : Oh how all glorious is that mercie which is extended ouer all ! Let vs therefore looke a little into the blindenesse of man , in the immagination of his owne merrit , of the mercy of the liuing God , which is onelye a fruite or effect of grace , or free guift of his onely glorious loue . How did Adam merit mercie , when hee fled from his presence ? What merited Moyses when hee angred the Lord ? What merrited Noah when hee was drunkens ? What merrited Lot when hee committed Incest ? What merited the Israelites with their goulden Calle ? What merited Dauid when he comitted murther and adulterie ? Againe , what merited Mary Magdalen that had seauen Deuils within her ? what merited Paul that persecuted Christ in his people ? what merited Peter that denyed his maister ? & what merited the world to work y e death of the Son of God ? all & euerie one ( in the iudgement of Iustice ) nothing but dānation . Look thē into the inexplicable glorye of y e mercie of God , which not only forgaue all these , but saued all , and blessed all , and so will euer , al those whom and whersoeuer , that ashamed are of their sinnes , and confessing their merrit of nothing but wrath and destruction , in the humble faith of repentance , flye onely to the mercie of God in the merrit of Christ Iesus for theyr saluation . Oh the powerfull mercy in the loue of God , that will not suffer his Iustice to execute his wrath vpon sinne ! and though such be the pure and glorious brightnes of his grace , as cannot endure the foule and filthie obiect of sinne , yet doth his mercy so rule the power of his wrath , as will not let him destroye the sinner with his sinne : many are the afflictions that hee layeth vppon his belooued : many are the corrections that hee vseth to his Children : manye are the sorrowes that hee inflicteth vppon his Elect , but all is for sinne ) in the loue of a Father , in the care of a Maister , & mercy of a God ) as onely meanes to purge them of those euills that are hinder ances to their good ; and being healed of their corruption , to bring them to their first , and a far better perfection . For in the correction of mercy , is the sinner saued from destruction ; & by the regeneration of grace , brought to eternall saluation : Oh the vertuous , gratious , and glorious nature of mercye , which hath such power with God in the preseruation of his people ! It keekeepeth the fire that it fall not from heauen to consume vs : it keepeth the water that it riseth not to drown vs : it keepeth the ayre that it doth not infect vs : & keepeth y e earth that it doth not swallow vs : it keepeth vs in peace that discention do not spoile vs : it keepeth vs in plenty that want doe not pinch vs : it keepeth vs in loue that mallice cannot hurt vs : and keepeth vs to God that the Deuill cannot confound vs. In summe , it is a gift of grace , a worke of glorie , a bountie in God , & a blessing to man , to speake of these daies wherin we liue , and of the late times which we cannot forget : Let vs a little consider the mercies of God towards vs , how often were we preserued from forraine enemies by Sea , and ciuill or vnciuil enemies at home ; when not the pollicy of mā , but the only mercy of god did break the forces of the one , and reueale the deuises of the other ? And while our Neighbor Countries by continuall warres haue shed a world of blood , we haue beene preserued in increase of people : and while they haue bin mourning in the punnishmēt of sinne , wee haue beene singing in the ioy of grace : oh how are wee bound to giue glorye vnto God for the aboundance of his mercie , and say with the Prophet Dauid , Psal. 136. verse . 26 , Great is the God of Heauen , for his mercie endureth for euer . But as I said of loue , the life of mercy ; so of mercy the glory of loue : since it is so infinite in goodnesse , as exceedeth in worthinesse the height of all praise that the heart of mā can think , or the tongue of man can expresse , I will onely say with the Prophet , Psalme . 106. verse . 1. to all powers whatsoeuer . Blesse ye the Lord and praise him , for his mercie endureth for euer . And thus much touching the consideration of the mercy of God. The sixt consideration of the grace of God. IN the mercy of God , finding so great a measure of his grace as in the bountie of his goodnes deserueth no little glory , I cannot but with admiration speake of that grace , that through his loue made him haue such a fauour vnto man , as to elect him to his loue , to frame him to his image , to inspire him with his spirit , to instruct him in his word , to defend him with his power , to preserue him in his mercie : to dye for him in his loue , and to receiue him to glorie : all these and what euer other good wee receiue , either through the loue or mercye of God , are free guifts of his grace , and not for any merrit in man , How can this beame of glorious brightnes bee beheld with the cies of humilitie , but that the soule wold be rauished with the contemplation therof ? and say with the Psalmist , Psalme . 103. verse . 8. Gratious is the Lord , and mercifull , long suffering , and of great goodnesse . Furthermore , of so great effect in the working of comfort in the hearts of the faithfull , is this vertue of grace in God , that wee finde the writings of the Apostles in their Epistles , commonlye to begin with this word Grace : Grace , mercie and peace from our Lord and Sauiour Iesus Christ : As if from grace came mercie , and from mercie peace . Oh consider the works of grace , our election out of a speciall fauour : our creation out of a gratious wisdome : our vocation out of a gratious kindenes : our sanctification out of a gratious holines : our iustification out of a gratious merit : our redemptiō out of a gratious loue , & our glorification out of a gratious mercy . So that still we see that grace worketh in all thinges to the onelye glorie of God , in whome it worketh to the good of man. Oh how sweet a salutation was deliuered to the blessed Virgin Mary by the Angell Gabriell , Haile Mary full of grace , God is with thee . So that if God be with any soule , it is full of grace , & where the fulnes of grace is , there is surely God : but as it is written of Christ Iesus , Psalme . 45. vers . 7. That hee was annointed with the Oyle of Grace aboue his fellowes , So may wee well say of the Grace of God , it is so excellent in working to the Glorie of God , that as it is infinite in goodnes , so must it haue the same measure in glorie , I say , to be glorified aboue all things . Note a little the varieties of the guiftes of this grace of God vnto his seruants : Moyses hee made a leader of his people , and gaue him the tables of the law : to Abraham he gaue the blessing that should follow in his seede : in Isaack shall the seede be called : at the prayer of Eliah , hee sent raine after a long drought : to Dauid hee gaue a kingdome , and a treasure more worth then many kingdomes , the enlightning knowledge of his holy loue , the spirit of prophesie , the confession of sinne , the repentance of offence , the passion of true patiēce , the constancie of faith , and the humility of loue . To Salomon he gaue especiall wisdome to sit in the Throane of iudgement with the greatest maiestie and wealth of any earthlye creature in the world , To the blessed Virgin Marie hee gaue the fulnesse of grace , in the conception of his only Sonne ; but to him he gaue that grace that filled heauen and earth with his glorie . Let vs then consider not only the vertue , goodnesse and glory of grace , but with all , the height and glorie therof ; which being only in Iesus Christ our onely Lord and Sauiour , let vs in him onely beholde the summe and substance , the beautie & brightnesse , the goodnesse and glorie thereof , & forsaking our selues in the shame of our sinnes , only flie to his mercie for the comforte of those blessings , that receiuing onelye from him , may make vs giue all honour and glorie to him . And so much for consideration vpon the grace of God. The seauenth consideration of the glorie of God. HAuing thus considered of the greatnes , the goodnes , the wisdom , the loue , the mercy & grace of God towards man , I cannot but finde in this good God , an admirable glory , who containing all these excellencies in himselfe , and beeing indeede the verie essence of the same , doth in the vertue of his bountie , appeare so gratious vnto this people : But since to speake or thinke of the glory of God , or the least part thereof , is ●o farre aboue the reach of the power of reason , as in all confession must be onely left to admiration : Let me onely say with the Apostle , Glory only belongeth vnto the Lord , in his presence so glorious is his brightnesse as nothing can see him and liue : and therefore in a bush of fire hee spake , but not apeared vnto Moyses : vpon the mount in a cloud and a piller went before his people in the wildernesse : was as it were inclosed in the Arke ; in an Angell did appeare vnto his Prophets , and in his Sonne Iesus Christ , so farre as he would and might be seene to his Apostles and Disciples , but for his glory , his diuine essence cannot be seene of any but himselfe , verified by his own word , Iohn 1. chap. verse 18. No man hath seene the Father but hee that came from the Father , euen the Sonne of man that hath reuealed him : and againe , verse 28 I came from the Father , and I goe to the Father , for the Father & I am one , with his glory he filleth both heauen & earth , as it is written , Heauen and earth are ful of the Maiestie of thy glory : and againe , in the Psalme 19. verse 1. The heauens declare the glory of God , and the firmament sheweth his handy worke , his workes speake of his glorie , his Saintes write of his glorye , his Angelles sing of his glorie , and all powers doe acknowledge his glorie . It is higher then the Heauens , larger then the Earth , deeper then the Sea , purer then the fire , cleerer then the skye , brighter then the Sunne : The power of strength , the life of Loue , the vertue of mercie , the beautie of grace , the honour of Wisdome , and the Essence of Maiestie : The Angelles tremble before it , the Saintes fall at the feete of it , the Prophets beholde it a farre off , and the soules of the elected doe adore it : and being then so farre aboue the power of man , to come neerer the thought of it : How can the heart of man but in admiration speake of it ? it liues in the wisdome of the wise , in the vertue of the valyant , in the liberalitie of the Charitable , in the patience of the Temperate , in the virginitie of the chaste , in the constancye of the faithfull , in the humilitye of the louing , & in the truth of the Religious : it dyrects the will of the Trinitie in the vnitie of the Deitie : it commaundes the seruice of the Angells , it blesseth the prayers of the Saints , it pardoneth the sinnes of the repentant , it prospereth the labours of the vertuous , and loueth the soules of the righteous : in summe , it is the Maiestie of Maiesties , the power of powers , the vertue of vertues , the grace of graces , the honour of honors , the Treasure of treasures , the Blessing of blessings , and the being of beings : and in all effects so neere vnto God himself , that as he is in his glory incomprehensible , so is the same for the infinite perfection of all worthines inexplicable ; it droue out of Paradise the disobediente to the comaund of it ; it made the earth swallowe the murmurers against the will of it ; it sent fire from heauen , to consume the Captaines that came against the seruant of it ; it deuided the Sea to make a walke for the chosen of it ; it made the same Sea to drowne the hoast of the enemies of it ; it sent destruction vpon the Cities that wrought abhomination in the sight of it ; it drowned the world for sinning against it ; and hath cursed the Iewes for the death of the beloued of it : in summe , it is in all so farre beyond all that can be said or thought of it , in the infinitenes of excellēce , that in humilitie of adoration I will leaue it to the seruice of the wise , the loue of the vertuous , the honour of the blessed , and the admiration of all . And thus much for consideration of the glorie of God. The second part of consideration concerning man : and first touching the weakenesse or smallnesse of man. HAuing now set downe a few notes touching the necessarie consideration of the greatnesse , goodnesse , wisdom , loue , mercie , grace and glory of God , Let mee a little speake of the contrarieties in man , in mine opinion not vnnecessarie to be considered : and first , of the weakenesse or smallnesse of man : First of his smallenesse touching the substance of his creation , it was of the slime of the earth , then what could bee lesse , or of lesse force , quantitye or esteeme ? Next for the substance of generation , what was man before the meeting of his Parents ? not so much as a thought , then which nothing could bee lesse , then by the effect of consent , What was his substance ? as in his creation a matter of like moment , the quantitie not greate , and the force little , contained in a little roome : bred vp in darkenes with paine and sorrowe , fed by the nauil● without vse of sence or member . Then come into the world , is in quantitie little , in strength meere weaknes , naked and feeble like anowne adiectiue that cannot stand alone , cryeth for it knoweth not what , either paine that it cannot expresse , or for want of that it cannot aske for : Now continuing long time in this weaknes , being come to further yeares , what doth it finde but it owne imbecillitie , desiring that it cannot haue , beholding that it cannot compre hend , and enduring that it cannot helpe . Subiect to sinne , by the corruption of nature , by temptation of the flesh , by the enchantment of the worlde , and the iclousnesse of the Deuill : subiect to the burning of the fire , to the drowning of the water , to the infection of the aire , to the swallowing of the earth : subiect to sicknesse , subiect to care , to sorrow , to want , to wronge , to oppression , to penurye , to ignorance , to presumption , to tyranye , to death : so vnable to defend himselfe , that a flea will byte him , a fly will blinde him , a worme will wound him , and a gnat will choake him . And for his sences , his hearing may greeue him , his sight may annoye him , his speeche may hurt him , his feeling may distemper him , his smelling may infect him , and his tasting may kill him : in summe , poore thing proud of nothing , come of little better then nothing , and shall returne to ( almoste ) as little a● nothing : muste hunger , must thirst , must labour , must sleepe , must loose the vse of his sences , and committe himselfe to trust : must waxe olde , must die , cannot chuse , hath no power to withstand any of these : and though hee haue the commaund of creatures , is but himselfe a creature , and can no longer liue then to the will of the Creator : sees the Sunne , cannot behold the brightnesse : heare 's the windes , knowes not whence they blowe : feeles the ayre , knowes not how to lay holde of it : sees the fire , dares not touch it : sees a world of earth , but possesseth little of it , perhappes none of it : lookes at Heauen , but cannot come at it : and in summe , as a substance of nothing , or if anye thing , like a Clocke , that no longer mooueth then by the will of the Clockemaker : So no longer man then in the wil of his maker : what shall this little , weake , small creature think , when he shal in the glasse of true sence beholde the obiect of himselfe , and then think vpon the greatnes of his God , in whome not onely himselfe but all creatures in heauen & earth haue their being , and without him haue no being ? in how little a compasse himselfe , withall his is contained , while such is the greatnesse of his God , as filleth heauen and earth with his glory ; who comprehendeth all things , not comprehended in any , nor all ; but aboue all in himself , in the infinitenes of himselfe . Oh poore man what canst thou doe , but with Iob lay thy finger on thy mouth , and say : I haue spoken once and twise , but I will speake no more : I thought I was something , but I see I am nothing , at least so little a thing , as in it selfe is nothing : My righteousnesse is as a filthy cloth , my strength is Weakenes , my dayes as a shaddowe , my life but a spanne , and my substance so smal , as but in thee my God is as nothing or worse then nothing at al : thus I say wilt thou say when beholding the least of gods creatures , thou shalt consider thyne owne smalnesse ; and looking on the one and the other with the Prophet Dauid , say in the admiration of his glorious goodnes , Psalme 8. vers . 4. O God what is man that thou doest vouchsafe to looke vpon him ? And thus much touching the smalnesse or weaknes of man. The second Consideration , touching the vilenes or wickednes of man. NOw I haue a litle spoken of this smalnesse or small strength of man , a thing doubtles most necessary for euery mā to think vppon , least finding his greatnes in commaund ouer the creatures of the earth , he forget the Creator both of heauen and earth , & al things in the same : so let me tell him , that finding his smalnes to bee so great , and his greatnes to be so smal , as maketh him nothing more then in the wil of the Almightie , hee must withal looke into the vilenes of his nature , in y e wilfull offending of his moste good and glorious God ▪ for in his first offence , how much did he shew the vile wickednes or wicked vilenesse of his conditiō , in forgeting the goodnes of his God , in framing him of so vile a matter as y e slime of the earth , a liuing creture to his own glorious image ? then to plāt him in Paradice , a place of so much pleasure , to giue him so large a possessiō , as of al his ground , his fruit , yea & commaund of al his creatures vpon the earth : thus not like a Lord , but like himself Lord of Lords , to giue him a world of earth , & there onely to except one Tree , with a sharpe warning of death , in the touching of the same , when neither his loue in his creatiō , his bountie in his possession , nor his care in his commaund regarded , but either carelesly forgotten , or wilfully disobeyed : Oh what greater vilenes could be shewed then in such vnthankfulnes ? and what greater greater wickednesse , then to shake handes with the Deuill , to offend the God of so much goodnesse ? but more to make him blush at his owne shame , in beholding the foulenesse of his abhominable filthynesse , let man in the glasse of truth see the leprosie of his soule , by the infection of sinne . Pryde hath defiled humilitie , couetousnesse charitie , lecherie chastitie , wrath patience , sloath labour , enuie loue , and murther pity : so that whereas man was before in these vertues a creature of Gods loue , and in whose presence hee tooke pleasure , now through these vices is hee become a most vglye and hatefull creature in the sight of the Creator : what Peacock more proude of his taile then man is of his trumpery ? what Tyger is more cruell to any beaste , then one man to another ? what Goate more lecherous then the licentious Libertins ? what Dogge more couetous in hiding of meate , then the dogged miser in hoording vp of money ? what Snake more venemous then the tonge of the enuious ? and what Dormouse so sleepie as the slouthfull Epicure ? Consider then if there bee a vile nature in any of these , how much more vile is man , that hath the condition of all these ? Oh should a man haue his Image or proportion drawne according to his condition , how monstrous would he finde himselfe ? with a Tygers head , a Goates bearde , a Snakes tong , a hogs belly , a Dormouse cie , and a Beares hand : But let the Image goe , and looke into the vilenes of man , and see if it bee not such as passeth the power of discription : when God is forgotten , the Deuill shal be remembred ; when grace is forsaken , sinne shal be entertained ; and when Christ shal be crucified , Iudas shal be monyed . A Dogge will fawne on his maister , Oh how much worse then a Dogg was man that was the death of his maister ? an Elephant is a monstrous beast , and yet is pitifull to man , & wil lead him out of the wildernes : but man more monstrous then any beast , will leade man into wickednes : the Goate hath his time , wherin to shew the heate of his nature , but man spareth no time to follow the filthinesse of his lust : the Dogge will bee satisfied with a little that hee hath hidden , but the vsurer is neuer satisfied till hee bee choaked with his Golde : the Lyon will not praie vpon the bloud of a Lambe , when the murtherer will not spare the bloud of the infante : the Ante will worke for prouision for his foode , while the Epicure will burst in the bed of his ease . See then ( oh man ) the vile substance of thy condition , whereby , of the best creature in thy creation thou art become the worst in thy corruption : & therfore looking on the goodnes of thy God , and the vilenesse of thy selfe , Thou maiest well saie with Peter : Luke chap. 5. verse 8. Lord come not neere mee , for I am a poluted creature , and with the Prophet Dauid , Psa 44. ver . 16. Shame hath couered my face , yea and beholding the leprosie of thy soule by the spottes of thy sinne , stand without the gates of grace , that the Angells may not abhorre thee , nor the Saincts be infected by thee , till thy heauenly Phisitian with the Bloude of the Lambe haue cured thee of thy corruptiō : Look I say ( oh vile man ) vpon the wickednesse of thy will , to offend thy good God , to bee a seruant to sinne , the ruine of thy selfe , and the plague of thy posteritie . In thy riches see the rust of coueteousnesse ; in thy pryde see the fall of Lucifer ; in thy lechery see the fire of lust ; in thy wrath see the bloud of murther ; in thy sloath see the filth of drosse : and thus beholding thy besmeered soule , see if thou canst see so vile a creature , vile in vnthankfulnes , vile in haughtines , vile in coueteousnes , vile in sloathfulnes , vile in furiousnes , vile in filthines , and so vile , in all vilenes . Thus I say looke into thy selfe , and see what thou arte , and if such thou be not , think of the greatnes of the goodnes in thy God , that by the vertue of his power in the mercie of his loue , hath healed thee of thy sinne , & made thee fit for his seruice , which till thou findest in thy selfe , thinke there is not so vile a creature as thy selfe . And thus much touching the vilenes or wickednes of man. The third Consideration , touching the folly or Ignorance of man. THe smalnesse and vilenes of man thus considered , we are now to looke a little vpon the folly or ignorance of man , not a little needfull with the precedēts & what shall follow to be considered : First , to the first point of folly ; could there bee a greater folly thought vpon , then to lose the benefit of Paradise , for the bit of an Apple , for touching one tree to loose all , to loose the plesure of ease , to labor for food , to forget god , to listē to women , to distrust God and to beleiue the Deuill ; to loose the beautie of perfection , for the foulnesse of corruption ; and as much as in him lay , to leaue heauen for hell : are not these ( without comparison ) so high pointes in ignorance , as make a ful point in folly ? But leauing the first folly of the first offender , Oh what a swarme of follyes hath this ignorance begotten in the worlde ? which like Snakes in a Bee-hiue , sting the takers of misstaken hony ? what a folly is it in man to worship a golden calfe , which at the houre of his death , can giue his body no breath , but in the time of his life , may hasten his soule into hell ? For example reade , the history of Diues , and see the fruite of such a folly . Againe , what a follye is it for man to make an Idoll of his fancie , when Sampson with his Dalila may shew the fruite of wantonnesse ? Againe , what a folly it is to execute the vengeance of wrath , Let the murther of Cain speake in the bloud of his brother Abell : what a folly is enuie , let the swallowing of Coran , Datha● and Abiram speake in their murmering against Moses : what a folly is pride , looke in the fall of Lucifer : But as there are many great follyes in the world , so there are many and great fooles ; but aboue all , one most great foole which wee may iustly call foole by the word of God , Psalme 53. verse 1. The foole hath said in his heart , there is no God : This foole doe I holde the foole of al fooles , who hath ben so long with the Deuil that he hath forgotten God , for he is more foole then the Deuil , who will acknowledge God , tremble at his Maiestie , and be obedient to his commaund ; & therefore I may well say , that he is not only a deuilish foole , but worse then a Deuill foole , and so the foole of al fooles : Now to speake of follyes in particular , nor of a number of Idle fooles , such as when they are gay , thinke they are rich , or when they can prate they are wise , or when they are proude they are noble , or when they are prodigall they are liberall , or when they are miserable they are thriftie , or when they can swagger they are valiant , and when they are rich they are honest : These and a world of such idle fooles , least I should be thought too much a foole , for standing too much vpon the foole , I leaue further to talke of , & hoping that the wise will confesse , that all the wisdome of the worlde is foolishnesse before God ; and therefore man finding in himself so little touch of true wisdome , as may make him then confesse all the wit hee hath to be but meere foolishnesse without the grace of God , in the direction thereof . I will leaue what I haue written vniustly to the correction of the wise , and for the vnwise , to the amendement of their indiscretion : and thus much touching the consideration of the folly of man. The fourth Consideration , touching mallice or hate in man. NOw hauing spoken myne oppinion , touching the foolishnes of man , I finde that follye or ignorance of better iudgement , to haue begotten in him a kinde of malice or hate , as it were opposite or contrary to the loue of God , or at the least contrary to that loue which God commaundeth to bee in man , where hee saith : Iohn chap. 13. verse 34. Loue one another as I haue loued you : for in some wicked people it is too apparant , which I may rather terme Deuills then men , those Atheisticall villains , that if they haue not their wills will not onely murmure against God , but with Iobs wife seeme to curse God ; and with the Deuill blaspheme God : may not these iustly be called the reprobate , that but looking towards heauen , dare stirre vp athought against the glory thereof : and being themselues but earth , dare mooue against the Great or of heauen and earth . Oh how hath the Deuill had power with man , so to poyson his soule with the venome of temptation , as by the power of the corruption , to bring him to etrrnall confusion ? but as the Deuill through his malice at the greatnes of God , was cast downe from Heauen , so hath hee euer since and during his time will , by the same poison , in as much as he can , keepe man from Heauen : but leauing to speake of the vngratious , vngratefull and malicious nature in some man towards God , most grieuous to be spoken of : let me come to y e malice or hate of man to mā , when there were but two brethren in the world Cain and Abel , one so maliced another , that he sought his death , & not for the hurt he did him , but for that God was pleased in his brother , and not in him : Oh pestiferous poison , to wound the soule vnto eternall death ! Gen. chap. 4. ver . 8. what need I to alleage examples , either in the booke of God , or wordes of bookes in the worlde , touching that vile & hellish nature or humor of malice in the corrupted nature of man , when it is dayly seene euē almost in al kingdōes , Countries , Cyties , and Townes , to be an occasion of ciuill discorde , yea and sometime of greate and long warres , to the vtter spoile of many a common wealth : doe not wee see euen sometime before our eyes , how many are hated euen for the good that is in them ? and for the good that they intend to them that hate them ? when a wise man reprooueth a foole of his folly , will not the foole hate him for being wiser then himselfe , or for telling him of his folly ? yea , will he not carry it in minde many a day , and worke him a mischeefe if hee can , for his good , and as the Iewes did with Christ , put him to death for teaching them the waie of life , hate him for his loue , and kill him for his comforte ? Oh malicious nature in the hearte of man ! if the lawe giue land to the right heyre , will not the wrong possessor hate both the heyre for his right , and the lawe for giuing it him , though himselfe would be glad if the case were his own to haue it so ? if two freindes bee suiters for one fortune , if the one carry it , is it not often seene , that the other will hate him for it ? yea , of a friend become a foe , for enioyning that he should euer haue had if the other had missed it ? is it not often seene that vpon a humor of ielouzie a man wil hate his wife , and the wife her husband , the sonne the father , and the mother the daughter , brother and sister , neighbor and neighbor , and al one another sometimes for a tryfle , & that with such a fire of malice , as is almost vnquenchable . Oh how too full are the Chronicles of the worlde , of the horrible and miserable Tragedies , that haue proceeded out of that hellish spirite of malice , that hath spit her poyson through the hearts of a great part of the whole worlde , to the destruction of a worlde of the inhabitans therin ? Let me a litle speake of this wicked spirite , and how it wrought the fall of Lucifer from Heauen ( through his malice ) at the Maiestie of the Almightie : againe , being falne from Heauen , how it wrought in him the fall of Adam , enuying his blessed happines in Paradise , and therefore by temptation , sought in as much as hee could , his destruction : In Cain it wrought an vnnaturall hatred to the death of Abell : in Esawe it wrought an vnbrotherly hatred to the great feare of Iacob : in Pharaoh it wrought an vnkindly hatred to the poore Isralites , because they throue by their labors vnder him & increased in his kingdome : it wrough a hate in the children of Iacob to their brother Ioseph , because their father loued him in breife , you shall finde in the whole Scripture the hate of the wicked vnto the godly , because God blesseth them : and as in the diuine writ , euen in these our daies , do we not see the good ha ted of the euill ? which being the spirite of so much wickednesse , as worketh so much mischeefe , what doth it differ from the Deuill ? Truly I thinke I may well say , that as it is written , God is charity and hee that dwelleth in charity dwelleth in God , and God in him : so contrarily the Deuill is malice and hee taht dwelleth in malice dwelleth in the Deuill , & the Diuill in hlm : But where God entereth with his grace , the Deuill hath no powre with his malice , and though hee droue Adam out of Paradice , yet hee could not keepe him out of Heauen : and therefore of greater power is the mercy of God , then the malice of the Deuill : but seeing such is the vile nature of malice , as doth figure nothing more truly then the Deuill , let no man that can truly iudge of it , but hate it as the Deuill , which maketh a man , in whom it is hatefull vnto God , wicked vnto man , throwen downe out of Heauen , and cast into hell , from which God of his mercie blesse all his seruants for euermore : and thus much touching the consideration of the hate or malice in man. The fifth Consideration of the crueltie in man. NOw as it is euident by too many proofes , that one euill begetteth another , so in this it appeareth that from the hate or malice of man , procedeth the crueltie or tyrannye executed vpon man : for what beast in the world was euer found so tyrannous vnto another , as one man hath ben to another ? yea such a power hath tyrannye in the hearts of some men , as hath bene the spoile and death of many a thousand : what tyrannye did the Iewes shewe in the crucifiing of our blessed Sauiour Iesus Christ , which did proceed , not out of any desert in him ( who deserued all loue and honour of all people ) but out of a malicious humour yfused into their soules by the power of the wicked finde ? examples of this vile and pestilent humour , not onely the books of God , as well in the olde as the new Testament , as in many lamentable histories extant to the whole worlde , is too ful of the persecution of the Prophets and the chosen people of God , by the wicked and vnbeleeuing Princes , and people of the worlde ; some their eyes put out , other their tongues cut out , some broyled vpon hott Iron , other boyled in skalding lead : some torne in peeces with horses , some flead quicke , some starued to death , other tortured with vnspeakable torments , in some for the displeasure conceiued of some one , how many thousands haue suffered either death , or vndoing , or both : when whole howses , whole Cities , yea and almost whole Kingdomes , by the bloudy execution of tyrany , haue ben brought almost to vtter confusion : a Lyon when hee hath licked his lippes after warme bloud , returnes to his den and takes his rest : the Dog if he fight with his match , if hee runne away from him , and cry , he seldome pursues him , and if he kill him , he leaues him , and as it were mourning goeth from him , that hee hath bene the death of him : & so of many other beasts , Wolues , Tygres , and such like death , or flight satisfies their crueltie : But man more feirce then the Lyō , more bloudie then the Wolfe , more tyranous then the Tygre , and more dogged then the Dogge , will neuer be satisfied , till he see the death and seeke the ruine of the father , childe , wife , and seruant , kinred and generation , and neuer taketh rest through feare of reuenge , so that he is not onely tyranous vnto other , but through the vexatiō of his spirit , is become euen a torment vnto him-selfe , whyle feare and wrath keepe him in continuall perplexities : Oh how vnaturall , how monstrous in this horrible disposition haue many bene in the world , some murthering their own children , yea in the time of their infancy , some their parents , some their bretheren , some their Princes , some their Prophets , some their maisters , some their seruants ? what crueltie , yea more then in any beast , will many such a one shew to another in pride , malice , orrevenge ? the examples wherof the world is euery day too full of : what Butcher can more cruelly teare in peeces the limmes of a beast , then one mā in his malice will the very heart of another ? what scourges , what terrors , what tortures and what vnhumaine kinde of mortall punishments , hath mā deuised for man no lesse intolerable then inexplicable ? in some the cryes , the blood , the sorrowes , the miseries of the murthered , the imprisoned , the afflicted , and the distressed , through the oppression of pryde , and the tyrannye of wrath , may very well euen from Abell to Christ , and from him to the worlds end , sufficiently conclude the condemnation of man , for the greatest tyrant in the worlde . And thus much touching the consideration of the cruelty or tyranny in man. The sixt Consideration of the basenes of man. HAuing now spoken of the smalnesse , the vilenesse , the foolishnesse , the hate , and the crueltie in man , let me a litle shew him the basenesse of his condition , in going from that nature of grace wherin he was created , vnto that horror of sinne by which hee is confounded-God in his gracious nature made him like vnto himselfe in holinesse , purenesse , and righteousnesse , and through these graces , amiable in his sight , sociable for his Angells , and coheire with his blessed Sonne in the paradise of the soule : what greater title of honour , then to weare a Crowne ? what Crowne so rich as of grace ? what grace so high as in Heauen ? and what glory so great as to bee gracious in the sight of God : all which was man ? ( through grace ) assured of , and through the lacke , carlesse , wherof , hath not only lost all , but through sinne is become vgly in the sight of God , banished the courte of Heauen , and through the drossy loue of the worlde become a slaue to the Deuill in hell . What basenesse can be more then man by sinne hath thus drawne vpon himselfe ? who while hee should looke towards Heauen , is digging in the earth , while hee shoulde thinke vpon Heauen is puzled in the world , and while he should be soaring towards Heauen , is sinking into hell : Oh base wretch , that seeing the shamefull nature of sinne , will yet so be meire his soule with the filth thereof , that of the best and noblest creature , hee becometh the worst and most base of all other . Will the Spaniels leaue their maister to carry the tinkers budget ? will the horse leaue the warlike rider to drawe in a carte ? and will man leaue the King of Heauen to serue a slaue in hell ? Oh basenes of all basenes ! in Heauen is man a companion for the Saintes , the virgins , the martyrs and the Angells : In hell for the fiends , ougly spirits , and horrible Deuills . And is not hee of a base spirit , that will leaue the heauenly for the hellish company ? fie vpon the basenesse of man , that by sinne will bee brought vnto so base a nature : there is no place so base as hell , which is called the bottomlesse pit , the receptacle of all filthinesse , the caue of the accursed , the denne of the desperate , the habitation of the reprobate , the horror of nature , the terror of reason , the torment of sinne , the misery of time , the night of darknesse , and the endles torture , where Serpents , Dragons , Night-rauens , and Shrich-owles , make the best musique in the eares of the damned ; where all obiects are so ougly , all substances so filthy , all voyces so frightfull , all torments so continuall , all paines so pitiles , all care so comfortles , and all hurte so helplesse , that if a man through sin were not worse then a beast , hee would not shew more basenesse then in the most beastly nature of the most beastly creature : what shall I say ? such is the basenesse of sinne in the imbasing of our spirits , and so base are our spirits in the yeelding to the basenesse of sinne , that I must conclude with the Prophet Dauid ( thinking of the glory of God , and the basenesse of man ) Oh what is man that thou O God wilt vouchsafe to looke vpon him ? And so much in breife touching the consideration of the basenesse of man. The seauenth Consideration touching the ignominie or defame of man. IT is an olde prouerbe ( and too often true ) that hee who hath an euill name is halfe hanged : and surely that man that delighteth in sinne , by the name of a reprobate , is more then halfe damned before hee come in hell , to bee called a villaine is a name of great infamy , and doth not sinne make a man a villaine to God ? to be called a Dogge is most hatefull to man , and is not man called a hell-hound by the hate of his sinne ? would not man bee loath to be tearmed a Serpent , and hath not sinne made man become of a Serpent like nature ? Oh the filth of sinne , how hath it fouled , and defiled the nature of man ? the vtter infamy of his name , the election of loue , the Image of God ? the Lord of the best of creatures , to become the hated of grace , the substance of drosse , the worste of creatures , and the slaue of hell ? what a shame is this to man ( by sinne ) to fall into so foule an infamy ? Is it not a name of great disgrace to be called a disobedient Sonne or a faithlesse feruant ? a rebellious subiect , or vnthankfull freinde ? an vnkinde brother , and an vnnaturall childe ? and is not man by sinne become all this vnto God ? to bee stubborne to so louing a Father , false to so good a maister , rebellious to so gratious a King , vnkinde to so kinde a brother , and vnthankfull to so bountifull a Lorde ? it is a shame to liue to beare the iust blotts of such blames : one of these faults were enough , but altogether , are too too much . The Dogg will follow his maister , the Horse will cary his maister , and will man runne from his maister ? the Oxe knowes his stall , and the Asse his cribbe , and shall not man know his place of rest after his labours ? then more vile then the Dogg , more vnkinde then the Horse , more foolish then either Oxe or Asse . Fie what an infamy is this vnto man ? a seruant to entertaine his maister vnkindly , to vse him villanously , and to kill him shamefully , were not this a horrible infamy , and did not the Iewes so with Christ ? to forget a kindnesse , to distruste a truth , and to abuse a blessing ? is not he infamous that doth so , and what sinner but doth so ? so that still I see infamy vpon infamy ▪ one followeth another by the venome of sinne to the shame of man : to leaue robes of silke for rotten raggs , sweete wine for puddle water , and a pleasant walke for a filthy hole : what foole would doe this , and doth not sinneful man doe this ? leaue the rich graces ( the comly vestures of the soule ) for the poore fading pleasures of the flesh ? the sweete water of life for the puddle watter of death ? the filthy pleasures of this world , and the comfortable way to Heauen , for the miserable way to hell ? Oh wretched , blinded , sencelesse , & bewitched foole , that doost suffer sinne so much to be-foole thy vnderstanding ! Looke I say what a name thou iustly gettest , by yeelding thy seruice vnto sinne : a slaue , a foole , a beast , a serpent , a monster , and of the best , the worste creature in the worlde . Loose the beautie wherein thou werte created , the honour wherwith thou werte intitled , the riches whereof thou werte possessed , the libertie that thou enioyedst , the loue wherein thou liuedst , and the life wherein thou reioycedst ; to put on deformitie in nature , basenes in ciuilitie , beggery in wante of grace , bondage in slauery , hate hate wherin thou diest , and death wherin thou arte euer accursed ; and all this through sin : who now could in the glasse of truth , beholde this vglye obiecte of sinne , and would gaine himselfe so foule an infamy , as to be called an obiect ? through the loue thereof , hath not Cain from the beginning , bene iustly called a murtherer ? Laban a cozener , Sampson a foole , Achitophel a knaue , Salomon an Idolator , Symon magus a sorcerer , Diues an Epicure , and Iudas a traytor , and the Deuill a lyar ? and wilt thou ( Oh man ) that readest and beleeuest all this , bee infected , nay delighted in all these sinnes ? to receiue the name of a murtherer , acozener , a foole , a knaue , an Idolator , a a sorcerer , a traytor , and a lyar ? Oh most hellish titles to set out the flagge of infamye ! which to auoyde , seeing thy vildenes , and knowing thy weaknesse , praye to thy God , the God of goodnesse , to draw thee from the delight of wickednesse , vnto that delight of goodnesse , that may recouer thy credit lost , blot out the spots of thy shame in thy sinne , and through the dropps of the pretious Bloud of his deere beloued Sonne Iesus ▪ to wash thee cleane from thyn● iniquities , make thee capabl● of his graces , thankfull for his blessings , and ioyfull in receiuing the gratious name of his faithfull seruant : And so much touching the consideration of the infamye orignominy of man. FINIS . Conclusio . TO conclude as a Chirurgian , that hath receiued a woūd , hath many medicines & salues , which well applyed might giue him ease , and restore him to health ( though he haue knowledge how to make vse of them ) yet if he put not his knowledge in practise , shall either languish or perish through want of helpe , So in this woun● of the soule made by sinne whereas euery man must ▪ b● vnder God , his owne Chirurgian and helper , Though hee heare , reade , beleeue , and feele the goodnes of God many wayes , in his power , wisdome , loue , grace , and glorious mercy towards him , yet if hee do not meditate vpon the same thankfully , consider and truely confesse his vnworthinesse of the least part thereof , hee may either languish or pertish in the consuming paine of sinne , or dispaire of grace or mercy : Looke then vpon the greatnes of God and the smalnesse of man ; the goodnes of God , and the vilenesse of man ; the wisdome of God , and the folly of man ; the loue of God , and the hate of man ; the grace of God , and the disgrace of man ; the mercy of God , and the tyranny of man ; and the glory of God , and the infamy of man : and fixing the eye of the heart vpon the one and the other , how canst thou but to the glory of God , and shame of thy selfe , with ablushing face , & trēbling spirit , falling prostrate at the feete of his mercy , in admiration of the greatnesse , kindnes , and goodnes , that the Lord in his mercy hath extended vnto thee , but cry with the Prophet Dauid , Oh Lord what is man that thou doest visit him ? Which comfortable visitation , when thou findest in thy soule , acknowledge in the greatnesse of his goodnesse , the wisdome of his loue , and glory of his mercy , that of so small , so vile , so foolish , so hateful , so tyranous , so disgracefull , so infamous a creature , by the infection of sinne , his glorious maiestie out of his mere mercy , will vouchsafe in the pretious Bloud of his deare and onely beloued Sonne Iesus Christ , to wash thee cleane from thy filthinesse , admit thee into his prefence , take thee into his seruice , loue thee as his Sonne , and make thee coheire in that Heauenly inheritance , which no power shall take from thee : but in ioyes euerlasting with his Saints & Angels , thou shalt cōtinually sing the true and due Halleluiah , to his holy Maiestie . Thus I say , apply these spirituall considerations , to thy spirituall comforts , that God may the better blesse thee , thy reading well considered may the better profit thee , and my labour may bee the better bestowed vpon thee : which with praier for thy good , leauing to thy best cōsideratiō wishing the acknowledging the goodnes of God in all things , aboue all things to giue him all glory , I end with the Prophet Dauid ▪ O al ye works of the Lord , blesse ye the Lord , praise him & magnifie him for euer . Finis . A Prayer . O Most gratious , almighty , most mercifull and holye , glorious & euer louing GOD , who from the highest Throne of thy heauenly mercie , doost vouchsafe to beholde the meanest creature on the earth ! & aboue all , with a comfortable eye of a fatherly kindenesse , doost beholde man as the chiefe matter of thy workmanship ! and considering since his first fall by temptatiō , his weaknes in resisting the like assault , doost by the light of thy grace , make him see the difference betwixt good and euill , and by the inspiration of thy holye spirit , doost leade him from the traine of sinne , the true way to eternall happinesse : glorious God , that knowest whereof we are made , that our daies are but as a shadow , and we are as nothing without thee , who hath reuealed to the simple , and hid from the wise the secret wisdome of thy wil , & to me thy most vnworthy seruant hast so often shewed those fruits of thy loue , that makes mee asham'd to think of my vnthankfulnesse to thy holy Maiestie , my forgetfulnesse of thy grace , and vnworthinesse of thy mercy : Oh my Lord , when I consider these things , with all other the manifolde blessings that from time to time I haue receiued from the onelye bountie of thy blessed hand , what can I doe but in admiration of thy greatnesse and contemplation of thy goodnesse , giue glorie to thy holy Maiesty , & with thy chosen seruant Dauid in the griefe and shame of my sinne , and only hope of thy mercie , in true contrition of heart , fall prostrate at thy feete , and flie only to thy mercie for my comfort : beseeching thee so to direct me in the waies of thy holy will , that seeing thy greatnes in thy good nes , & thy wisdom in thy loue , thy grace in thy mercie , and thy glorie in thy grace ; and confessing my weakenesse , vilenesse , folly , malice , sloath , & basenes , attend the worke of thy will , in working mee to thy holye will : giue me power to cōsider , that although I read neuer so much , beleeue all I reade , and remember all I beleeue , yet without one drop of the deawe of thy grace it will take no root in my heart : but good Lord consider the corruption of nature through the infection of sinne , in which I accuse , not excuse my selfe vnto thee : make me to know thy will , let me rather crie before thee Hosanna , with the little Babes , then with the Pharisies make boast of my righteousnesse , and as it hath pleased thy holy Maiestie to make mee consider of thy mercies , so let these considerations ( by taking root in my hart ) be so comfortable to my soule , that loathing the world with al the vanities therof , I may in the teares of true penitence , shewe the sorrow of my sin , and in the ioy of thy mercie , I may sing to thy glory . Amen . FINIS . Errata . First Consideration , Page 4 line 3 for looke vp the heauens , reade looke vp to the heauens . The second Consideration page . 12. line 4. for God reade good . The last page of the third consideration , the tenth line , for deuine reade dimme . 
A25409	----	The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot, 1555-1626. This text is an enriched version of the TCP digital transcription A25409 of text R207734 in the English Short Title Catalog (Wing A3150). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 113 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A25409 Wing A3150 ESTC R207734 99866770 99866770 119056 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25409) Transcribed from: (Early English Books Online ; image set 119056) Images scanned from microfilm: (Thomason Tracts ; 168:E1196[1]) The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot, 1555-1626. [24], 166, [2] p., plate : port. Printed for Humphrey Moseley, and are to be sold at his shop at the Princes Armes in St. Pauls Church-yard, London : An. Dom. 1647. One of several configurations of works by Andrewes later collected and called his "Devotions". A different translation than that of Richard Drake in "A manual of the private devotions and meditations of The Right Reverend Father in God, Lancelot Andrews, late Lord Bishop of Winchester", published the following year. The last leaf is blank. Reproduction of the original in the British Library. eng Devotional exercises -- Early works to 1800. Prayers -- Early works to 1800. A25409 R207734 (Wing A3150). civilwar no The private devotions of the Right Reverend Father in God Lancelot Andrewes. Late Bishop of Winchester. Andrewes, Lancelot 1647 19576 15 0 0 0 0 0 8 B The rate of 8 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-07 Aptara Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2001-08 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion EFFIGIES R. P. 〈◊〉 〈◊〉 ANDREWES QVONDAM EPISCOPI WINTONIENSIS Obyt 1626. AEtatis suae 7● If ever any merited to be The Universall Bishop , this was He Great ANDREWES who ye whole vast Sea did drain Of Learning , and distilled it in his brain ; These pious dropps are of the purest kind Which trickled from ye limbeck of his mind . W.M. sculptit . 〈◊〉 〈◊〉 The Private DEVOTIONS Of the Right Reverend Father in God Lancelot Andrewes . Late Bishop of Winchester . Lord I have called daily upon ●hee ; I have stretched out my hands unto thee . Psal. 88. 9. London , Printed for Humphrey Moseley , and are to be sold at his shop at the Princes Armes in St Pauls Church yard . An. Dom. 1647. THE STATIONER To the Christian Reader . THe life of this Reverend Father , was a life of Prayer ; Five houres in a day he spent in his Devotions , and for divers months before his dissolution hee gave himselfe wholy up to converse with God ; It is most remarkable , and may instruct Posterity , that when sicknesse had deprived him of his voyce , yet his eyes and hands prayed ; and when both they failed , his heart still prayed , till it pleased God to accept it as his last Sacrifice ; This testimony and Character of his holy Pietie , wee received from learned Bishop Buckeridge , who being well acquainted with his life , commended his precious memory to posterity in a funerall Sermon , one of the last offices which as men , and christians , we are wont to pay to Honour and Virtue ; In the evening of his life hee was seldome seene without these devotions in his hand ; he penned them in Greeke , and in that language presented them to his God ; the reason , it is not for mee to determine ; whether it were for that the clearest evidences of our salvation are delivered to us in that tongue , or whether amongst those fifteene he was Master of , he chose this language as the most copious to expresse the fulnesse of his soule . It appeares not as yet who translated this manuall of devotions , some of his learned Friends , ( to whom the world owes much for the benefit of of this publication ) informed me , that they found them written with his owne hand , from whence they had the happiness to transcribe them ; it is not improbable that wee are indebted to the same hand for the translation , to whom we owe the originall ; since I could never yet learne that any have laid claime thereunto ; it being no new thing in this ambitious age , for men to indeavour to translate fames , as well as bookes , it may seeme strange in these ex-tempore times , for me , to send these Set formes to the presse , since I am not ignorant , how of late it hath been hotly disputed , whether it be better to pray to God with consideration , or without , against this wild fancy I conceived I could not oppose any argument above the example of this learned Doctor of our Church . Who though he was so universall in allholy dimensions , you may be pleased to observe the reverentiall addresses of his soule , in these his approaches to the highest Majesty ; hee well knew the distance betwixt heaven and earth , betwixt God and himselfe , which I hope will be a motive to every pious Christian , as Salomon saith , not to be rash with his mouth , Ecles. 5. 2. I must clearely confesse , when these Copies came first to my hand , I resolved to imprint them in my own heart ; but considering with my selfe that no man might better excuse the divulging of so usuall a booke , then one of my profession , and withall that there were divers manuscripts dispersed abroad , and the Church might be deprived of this genuine Edition , and I of mine owne right , I thought this publication absolutely necessary , being confident that no man could justly except against this Reverend Author , who both abroad & at home was acknowledged for his Pietie and learning , to have been one of the Oracles of the church ; much less against these his devotions , which are for the most part selected out of the holy Scripture . And whereas he freely wrot his controversies and Sermons for the benefit of others , these pieces I suppose cannot be too well thought off , which he kept peculiar to himselfe , having appropriated and consecrated them , to his private use for the employment of his owne soule . This treasure , so piously laid up in his life time , I thought good not to keep wrapt up in a napkin from the Publick , injoy it thankfully , to the glory of that God , who kindled these holy fires in his soule , and let the memory of the devout Author , in spight of ignorance and malice , be perpetuated and blessed by after ages , as for mee , I shall never desire any higher recompence , then to be in some measure serviceable to the Church , and to be esteemed . Your faithfull servant HUM . MOSELEY . An Index of the heads contained in this Booke . A Meditation at your entrance into the Churh before publique worship . Pag. 1. The Horolege or Diall of prayer 3 Morning prayer 17 The Hymne 20 A paraphrase upon the Lords prayer . 25 A confession of sinne 31 A prayer for the performance of the Law 44 A confession of faith 50 A prayer f●r faith 53 A confession of hope 56 Intercession 59 A deprecation or prayer against evill . 64 Prayers against evills temporall 69 Against evills in the Church ibid. Against evills politicall 71 Comprecation or Hosanna in the highest 73 Comprecation of temporall blessings . Hosanna in Terrenis 77 A Thanksgiving 81 A thanksgiving in particular 92 Praises 96 Praises in particular 105 Evening Prayer 109 A prayer after divine service 119 At the approaching to the holy sacrament 122 In the time of Receiving 124 After the receipt of the Eucharist 129 Mourning and weeping 131 A prayer on the meditation of the great worke of our redemption 132 A meditation on Canticles , 5. 10 134 A prayer after the holy Ordidinances on Whitsunday 137 Light from heaven 138 An imprecation against the enemies of the Church 142 Prayer for King Iames , after the Sermon of Gowries conspiracy 144 Thanksgiving after the deliverance from the gunpowder treason A prayer for Magistrates Eccleciasticall and civill 150 Before Sermon 151 The forme of bidding of prayer used by Bishop Andrewes after the opening of the Text 152 Another exhortation to prayer used by Bishop Andrewes after his opening of his Text . EPHE. 6. 18. Pray alwaies with all manner of Prayer and Supplication in the Spirit . Confessio . In Prayer there are considered , The species or kinds , As confession of our Sinnes , pag. 31 Demerits , ibid. Faith , p. 51. Hope , p. 56. Deprecation , page 64. Petition for the aversion of Evills Eternall . Internall , or Spirituall . Externall . Comprecation . The conferring of blessings . Eternall , Hosanna , p. 73. Internall , In Altis , p. 69. Externall , In Terrenis . 77. Retribution of thanks Eucharistica . Praise , Conf. laudis page 87. The circumstance of persons , it being for Our selves called Oratio , pag. 25. Others also , Intercession . pag. 59. Time , Place , Manner . The time of Prayer . In generall , Alwaies , Luk. 18. 11. In perticular , and that Most ordinary twice a day , at Morne , Even , Numb. 18. 3. More extraordinary , Twice a day , at Morne , Noone and Night . Psalme 55. 1. Seven times a day . Dan. 6. 11. The Horologe . 1 Before day , Mar. 1. 31. 2 At Sun-rise , Psal. 63. 1. 3 At the third houre , Act . 2. 15. 3 At the sixt or noone , 10. 9. 4 At the ninth houre , 3. 1. 5 At Sun-set . P. 134 6 After it at night , P. 134 7 At Midnight , Ps. 139. 62 The place of Prayer . In generall in every place . Exod. 20. 24. In speciall for 1 Tim. 2. 8. Publique Prayer . In the Congregation or Temple , Psal. 111. 1. Acts 3. 1. and 22. 17. Private Prayer . At home . Esa. 26. 20. In the Chamber , Mat. 6. 6. On the house top or leades , Acts 10. 9. Abroade . In the Garden , Joh. 18. 2. In the field , Gen. 29. 63. In the Desert , Mar. 1. 35. The manner of Prayer . in respect of The Posture , Standing , Mar. 11. 25. Kneeling , Luke 22. 41. Falling on the face , Mat. 26. 29. The Gesture . Lifting up the eyes , Psal. 123. 1. Lifting up of the hands , 1 Tim. 2. 8. Smiting the brest , Luke 18. 13. Vncovering the head , 1 , Cor. 11. 4. At your entrance into the Church before publique service , say O LORD , IN the multitude of thy mercies I wil aproach thine house , and I will worship towards thy holy Temple in the reverence of thee . Lord , hear the voyce of my prayer when I call unto thee , when I lift up my hands towards thy Sanctuary . Remember these my brethren also which stand about me and pray together with me , remember their endeavours & their zeale . Remember them likewise which for just causes are absent , and O Lord have mercy upon them and us , according to the abundance of thy goodnesse . I have loved the beauty of thine house , and the place where thy glory dwelleth , that I might hear the voyce of thy praises , and publish all thy wonders . One thing have I desired of the Lord , which I will still intreate . That I may dwell still in the house of the Lord , and visite his holy Temple . To thee O Lord my heart hath said , I will seeke the Lord . Thee ( ô my God ) have I sought , & thy face . And thee will I seeke . The Horologe or Diall of Prayer . THou which hast put the times and seasons in thine own power , Acts 1. 7. Grant that wee may pray unto thee in a fit and acceptable time , and save us , Mar. 4. 38. 1. Thou which for us men and for our salvation wert borne at Midnight , Lu. 2. 7 Grant that we may be daily regenerate by the renewing of thy holy Spirit untill Christ bee perfectly found in us , and save us , Lu. 3. 5. 2. Thou which early in the morning whilst the Sunne was rising didst rise again , Mar. 16. 2. Raise us up daily to newnesse of life , prompting us unto those means of repentance which thou best know'st , and save us , Rom. 6. 4. 3. Thou which at the third houre didst send thy holy Spirit upon thy Apostles , Acts 2. 15. Take not thy Spirit from us , but renew it daily in us , and save us , Psal. 51. 10. 11. 4. Thou which at the sixth houre , and on the sixth day did'st fasten the sins of the world , and crucifie them on the same Crosse with thy selfe , Mat. 27. 45. Col. 2. 14. Cancell the hand-writing of our sins which is against us , and take it cleare away , and save us . Thou which at the sixth hour did'st let downe the great sheete from Heaven and Earth as a type of thy Church , Acts 10. 11. Receive us sinners of the Gentiles into the same , and with it take us up into Heaven and save us , Gal. 2. 15. Acts 10. 16. 5. Thou which at the ninth houre did'st for us sinners and our sinnes , take that bitter and cursed death , Mar. 15. 34. Heb. 2. 9. Mortifie in us our earthly members , and whatsoever opposeth thy will , and save us . Col. 3. 5. 6. Thou which at even would'st be taken downe from the Crosse , and laid in the Sepulchre . Mar. 15. 42. Bury our sinnes in thy grave and with thy righteousnesse cover the evill which we have committed and save us . Rom. 6. 4. Thou which late at night gavest to thine Apostles the power of remitting or retaining sinnes . Jo. 2. 23. Make us pertakers of that benefit unto remission good Lord , and not unto retention , and save us . Thou which at midnight did'st raise the Prophet David , and the Apostle Paul to praise thee . Ps. 119. 62. Act. 16. 25. O give us also Songs in the night , and make us mindefull of thee upon our Beds , and save us . Ps. 63. 6. Thou which by thine owne mouth hast foretold , the coming of the Bridegroome at midnight . Mat. 5. 6. Grant that we may ever have that crye in our eares , the Bridegroome cometh and so be never unprepared to meet him , and save us . Thou which by the Cocke crowing did'st admonish thy Apostle Peter , and made him returne to repentance , Matt. 26. 74. 75. Grant that wee also weepe bitterly for the things wherein wee have sinned against thee , and save us . Thou which at the Seventh hour did'st cure the Rulers Sonne of a feaver . Jo. 4. 52. If any feaver or sicknesse remaine in our soules , take that away also , and save us . Thou which at the 10. houre would'st have thy Apostle ( which found thy Sonne ) to cry with great joy , wee have found the Messias . Jo. 1. 41. Make us find the Messias likewise , and having found him to rejoyce in like manner , and save us . Jo. 1. 41. Thou which vouchsafest to call those which stood al day idle and ( with promises of reward ) to send them even at the 11. houre into thy Vinyard Matt. 20. 6. Shew us the same favour , and though wee returne late unto thee ( as at the 11 houre ) graciously yet denie not to entertaine us , and save us . Thou which at Supper time did'st institute the holy mysteries of thy body and bloud . Jo. 13. 3. Matt. 26. 20. Make us mindefull and pertakers of them , and not to our perdition , but to the remission of sinne , and our obtaining the legacies of the new Testament , and save us . Thou which hast foretold thy comming to judgment , on a day which wee expect not , and in an houre which wee knew not . Luk. 12. 46. Matt. 24. 50. Make us ready every day And houre that wee may with joy attend thy comeing , and save us . Thou which sendest forth the light , wch createst the morning , and makest the Sun to rise upon thee good , & bad , inlighten the blindnesse of our mindes with the knowledg of thy truth . Ps. 43. 3. 74. 16. Eph. 1. 18. Lift up the light of thy Countenance upon us , that in thy light we may see light , in the light of grace , the light of glory , and save us . Ps. 4. 7. 36. 9. Thou which givest food to all flesh , which feedest the young Ravens which call upon thee , and hast nourished us from our Childe-hood . Fill our hearts with food and gladnesse , and with thy grace establish our hearts , and save us , Ps. 136. 25. 147. 9. 71. 5. Acts 14. 17. Heb. 13. 9. Thou which makest the Evening an end to the day , that it may put us in mind of the evening of our life . Psalm 104. 23. Grant that we may ever consider that as the day , so our life vanisheth , Eccl. 8. 13. Grant that we may ever remember the dayes of darknesse which are many , & that the night commeth when wee cannot worke , that so wee be not cast out to utter darknesse , And save us , Mat. 25. 3c . O Lord my God , WHose Essence is above all Essence , and whose Nature is uncreated ; whose handywork the whole World is . I set thee before mine eyes , Ps. 16. 9. I lift up my soul unto thee , I worship thee , falling down upon my knees ; I draw neer unto thee , and humble my selfe under thy mighty hand , I stretch sorth my hands unto thee , my soule gapes to thee , as the thirsty land . I smite upon my Breast and say with the Publican , O Lord be mercifull to me a si●●er , To mee more sinfull then the Publican , be mercifull as to the Publican , ô Father of Mercies , Psal. 16. 9. 25. 1. 95. 6. 134. 2. 1 Pet. 5. 6. Psal. 143. 6. Lake 18. 13. I beseech thy paternall bowels of compassion despise me not ( though I be an uncleane worm ) a dead dog , a stinking carkasse , Psal. 216. 2 Kings 9. Despise me not , the work of thine hands , Psal. 138. 8. Despise me not the likeness of thine owne Image , though I beare the brands of mine iniquity , Gen. 1. 26. Col. 3. 10. Lord if thou wilt , thou canst make mee cleane , Mat. 8. 2. O Lord say but the word and I shall be cleansed , ver. 8. And thou ô Saviour Christ , ô Christ my Saviour , Saviour of sinners of whom I am chiefe , despise me not , redeemed by the price of thy precious bloud 1 Tim. 1. 15. Luke 22. 23. Despise not ô Lord , but look upon me , looke upon me with thine eyes , such eyes as thou did'st upon Mary Magdalen at the Feast , St. Peter in the high Priests Hall , and the Thiefe on the Crosse . That with the thief I may call upon thee , saying , Remember mee O Lord when thou art in thy kingdom , Luke 7. 44. 22. 55. 23. 43. 23. 42. With Peter I now weepe bitterly , ver. 22. 62. And ô who will give my head a fountaine of teares , that therewith I may weep both day and night . With Mary Magdalen I may hear thee say , thy sins are forgiven thee , Lu. 9. 48. And with her I may love thee much , because my many and manifold misdeeds are remitted , ver. 9. 47. And thou all holy and gracious , and life-giving Spirit , dspise me not . But turne thee againe O Lord at the last , and repent thee concerning thy servant . For those thy paternall bowels , the bleeding wounds of thy Sonne for the unutterable grones of thy holy Spirit . O Lord heare , O Lord forgive , O Lord consider and doe it , deferr not for thine own sake , ô my God . Dan. 9. 19. Morning Prayer . BLessed art thou O Lord our God , the God of our fathers which hast turned the shadow of death into the morning , and hast renewed the face of the earth . Am. 5. 8. Ps. 104 30. Which hast made sleep to depart from mine eyes , and slumber from mine eye-lids , Psal 132. 4. Which hast lightned , mine eyes , that I sleep not in death . Ps. 13. 4. Which hast delivered my soule from the night feares , from the pestilence which walketh in the dark . psal. 91. 4 , 5 , 6. Which makes the out goings of the morning & evening to praise thee . v. 65. 8. For I laid me downe and slept , and rose againe , for it was thou O Lord which didst sustaine me . psal. 4. 5. For I waked and beheld and loe my sleepe was sweet . Ier. 31. 26. O Lord doe a way as the Night , so my sins , scatter my transgressions as the morning cloud . Esa. 44. 22. Make me a child of the light and of the day , cause me to walke soberly , chastly and decently as in the day time . 1 Thes. 5. 5. Rom. 13. 13. O Lord uphold us when wee are fallen into sinne , and raise us up when wee are fallen . Ps. 145. 14. That wee harden not our hearts as in the provocation or with any deceitfulnesse of sinne . Heb. 3. 8. 13. Deliver us also from the snare of the hunter , evill alurements , crosse words , the Arrow which flyeth by day . Ps. 91. 3. 6. From the evill of the day preserve me O Lord , and me from doing evill in it . Mat. 6. 34. The Hymne . O Let mee heare of thy loving kindnesse betime in the morning , for in thee is my trust . Psalme 143. 8. Shew me the way that I should walk in , for I lift up my soule unto thee , Deliver me ô Lord from mine enemies , for I flye unto thee for succour , vers. 9. Teach me to do thy wil for thou art my God ; Let thy loving Spirit leade me forth into the Land of righteousnesse , v. 10. Quicken me ô Lord for thy names sake , and for thy righteousnesse sake bring my soule out of trouble , v. 11. Chase from my mind althoughts without understanding , Wisd. 1. 5. Turne away mine eyes that they behold not vanity , Psal. 119. 37. Hedge in mine ears with thornes , that they listen not to foolish discourses , Eccl. 23. 29. Set a watch before my mouth , and keep the door of my lips , Psal. 14. 3. Let me doe nothing that may be scandalous or scrupulous to my soule , 1 Sam. 25. 31. Let the meditation of mine heart be ever acceptable in thy sight , Ps. 19. last . Let mine eyes behold , and let mine eye-lids direct my way before mee , Pro. 4. 25. Awaken mine eares in the morning to heare the word of instruction , Esa. 50. 4. 5. Let my speech be seasoned with salt , that it may edifie and give grace to the hearers , Ephes. 4. 29. Col. 4. 6. O Lord prepare thou some good way for mee to walk in , Eph. 2. 16. Into thy hands I cōmend my Spirit , my soule & body , thou hast created , thou hast redeemed , thou hast regenerated thē ô Lord thou God of truth , Ps. 31. 5. With my self I commend to thee all that have any relation to me . And all that is mine , thou ô Lord hast graciously lent them me in thy goodnesse , Gen. 33. 5. O keep us all from all evil , keep our soules good Lord we beseech thee , Ps. 121. 7. Keep them all spotlesse , and present them guiltlesse in that day . Keepe my out-goings and my commings in from this time forth for evermore , v. 8. Prosper thou thy servant this day , and give him favour in their eyes with whom he meeteth , Nehem. 1. 11. O Lord be near at hand to save me , ô God make hast to help me , Ps. 90. 17. The glorious Majesty of our God be upon us . Prosper thou-our worke unto us , yea prosper thou our handy worke . Let not my dayes be spent in vanity ; let not my year wast in doing nothing , but let one day teach another let one night adde knowledge unto another . Teach mee good Lord so to number my days that I may apply my heart unto wisedome . From the morning watch untill the evening let Israel trust in thee O Lord . A Paraphrase upon the Lords Prayer . O Lord , I Have neither knowne thee as I ought & might have done , neither as I have known thee , have I glorified thy name , or beene thankefull unto thee ; and woe is me that I have not . But with sorrow I confesse and humbly I crave pardon , and would to God I had done it , nay would I might now hereafter so know thee , and live so holily , that both in me and by mee , and by others for my sake thy name might be hallowed . O let me so serve and so promote thy Kingdome here upon earth in the state of grace , that I may attaine unto some place , though the lowest , even under the feete of thy Saints in Heaven , in the state of glory . Thy will which is holy and just and good be done by mee ; thy mercifull and gracious will be done with me ( me earth as I am ) As it is in Heaven . Give us this day those things which may conduce to our welfare , our quiet , and our contentment . Forgive mee my debts . That excessive score of my debts , my filthy slips & fals , my frequent relapses , & my long , long wallowing in abominable pollutions , even such as it is a shame to name or repeate these all , and those other also which are not so sensible , and yet perhaps no lesse grievious , and which sinke me full as deep into perdition . Out of these depths I cry out unto thee good Lord , I beseech thee deliver my soule , deliver it from the nethermost hell . One deep calleth upon another , the depth of my misery , on the depth of thy mercie . psal. 42. 7. O let thy mercie bee exalted above thy justice , let thy goodnesse overcome my wickednesse , Jam. 2. 13. Where sin hath abounded , let thy grace much more abound , Rom. 5. 20. Take away my sinnes ; take away the cause of my sins ; my sinns both those which are scandalous and scrupulous to my heart , and those also which are not so , and yet perhaps far more heynous , of which I desire thee ô Lord that I may bee enlightned , that so I may bee humbled for them . In thy wrath remember mercie , and forgive me my sinnes , sins of mine owne ends with others sins secret and manifest , sins ancient and fresh , of the world or of the flesh : As thou art most mercifull , and indulgent , and compassionate . O Lord forgive them all , even as wee forgive our debters , and grant us this also that wee may forgive them ; and to that end infuse thy charity into our hearts . Leade me not , neither suffer me to be led , nor ●● enter into temptation , but remember & commiserate my frailty and weakenesse so often discovered . But deliver me from evill , from the evill Spirit and his suggestion , from the evill in my selfe that is in my flesh , and the inticement therof , from the evil in the world , and the contagion of it . From all penall evills which most justly and worthily I have deserved , from the evils of the world to come , and spare mee there , and feare and launce me here rather . From the evills of this present world ; ptty mee Lord , for I am but feeble ; from the malice and evill of this day and of this disease ( wherewith I now struggle ) and from the evill ensuing . From all manner of evills past , present , and to come ; from them all good Lord deliver me and keepe me thy servant for ever . Amen . Confession of sin . TO thee ( O Lord ) I confess , for if I would I cannot hide it from thee , that I also am one of the number , for even my life discovereth my guilt . O Lord , I am a Sinner , a branch of the wild Olive tree , arising from the roote of bitternesse , Job 14. 4. For of uncleane seed was I begotten , and in sinne did my mother conceive me , Psal. 51. 1. And I have sinned , I have dealt unjustly , I have done wickedly even in thy presence . Psa. 106. 6. 51. 2. Impiously have I behaved my selfe in thy Covenant , and have cast off thy law , 1 King. 8. 34. And rejected thy correction , & oppressed thy spirit , and have gon a whoring after mine owne inventions and proceeded from bad to worse and have not feared thee . Esa. 5. 24. Pro. 15. 3. Esa 63. 10. Ier. 18. 12. Lev. 25. 43. Nor yet returned . Luk. 15. 18. No , not when I was called back . Pro. 13. 10. Not when I was afflicted . Heb. 3. 13. But have waxed hard . 1 Kings . 16. 33. And have provoked thee . And all this thou hast seene . Psa. 9. 33. And yet hast held thy peace . La. 2. 59. Sam. 49. 21. O God . Thou knowest my foolishnesse , and my transgresssions are not hid from thee ; I know it also , & my guilt is ever more before me . Ps. 69. 5. Ps. 51. 3. Job . 31. 33. Ps. 141. 4. And I hide not ( ô Lord ) Iincline not my heart to such wicked words , as to excuse the accusations of my sinnes . But against mine owne selfe , I acknowledge mine iniquity and all that is within me , and all my bones say that I have sinned , I have sinned , O Lord against thee . Psa. 32. 5. & 103. 1. & 55. 10. & 106. 6. Dan. 9. 19. Like a lost sheep I have gon astray , and have been as froward , as an untamed Heifer ; nay like a dogg have I returned to my vomit , and like a washt Sow have I wallowed in the mire againe , and rushed into mine owne destruction , like a barbed steed into the battell . Psalme 119. vlt. Ier. 31. 18. Pro. 26. 11. 2 Pet. 2. 10. Ier. 8. 6. And now ( O Lord ) all my desire is before thee , and my groaning is not hidden from thee , thou know'st Lord my greif because I have thus sinned against thee , that I am become tedious to mine own selfe , because my sorrow is not greater , that earnestly desire of thee , a contrite heart unspeakable groanes and teares of bloud . Psa. 38. 9. Iob. 7. 20. Psalme . 51. 17. Rom. 8. 26. And woe is me for my leanesse , for the drynesse of my eyes and the hardnes of my heart . Esa. 24. 16. Ier. 9. 1. Rom. 12. 5. Mar. 9. 25. Yet Lord , I repent , I repent O Lord , O doe thou help my want of penitence and still more and more bruise thou & rend , prick and smite this heart of mine . Psa. 51. 17. Ioel. 2. 13. Act 1. 2. 37. Behold O Lord I am angry with my selfe for my foolish unprofittable , nay hurtfull & dangerous lust . 1 Cor. 7. Ps. 73. 22. Luc. 23. 34. 1 Cor. 6. 8. 1 Tim 6. 9. Yea I even loath and abhorr my selfe , for the absurdity the foolishnesse , the basenesse of it . Iob 42. 6. 2 Thes. 3. 2 All the day long my shame is before mine eyes , and the confusion of face hath covered me . Ex. 5. 12. 13 , 17. Psa. 44. 15 Alas , Alas . That I have no more reverenced nor yet feared Ja. 1. 14. Thy Incomprehensible glory Awfull presence Dreadfull power Exquisite Justice Amiable goodnesse How have I been drawn away by mine owne conconcupiscence that I am become a prey to the devil , to be taken of him at his will . 1 Tim. 2. last . Behold now therefore O Lord , I adjudge and professe my selfe most guilty and worthy of eternall punishment , yea and of all extreamities here in this world also . Gen. 18. 19. Eze. 33. 9. 1 Cor. 11. 31. Behold me O Lord already condemned by mine owne Sentence . Tit. 3. 11. Psalme 143. 2. Behold it , & O good Lord enter not thou into judgement with thy Servant . Tit. 3. 11. Ps. 143. 2. Gen. 30. 20. I acknowledge that I am farre lesse then all , yea even the least of al thy mercies . Luk. 15. 19. That I am not worthy to be made one of thy Hyrelings , not the very meanest of them . That I am not worthy of the scrapps that fall from thy Table . Mat. 15. 15. Nor so much as to touch the hem of thy garment . Mat. 9. 21. And now O Lord humbled under thy mighty hand , I bend my knees unto thee and fall prostrate on the earth , on my face . 1 Pet. 5. 6. Eph. 3. 14. Mat. 26. 29. I stretch forth my hands unto thee , and my soule is as the land that wanteth water before thee . Psalme 146. 6. I dare not so much as lift an eye towards heaven but I smite my brest , and from the depth of it doth my soule call and cry out unto thee . Luk. 18. 13. Psal. 35. and 79. 9. O for thy names sake , for the glory of thy name bee mercifull to my sinne for it is very much , for it is exceeding great , and for thy mercies , thy sweet and tender mercies . psal. 25. 10 , 11. Luke 1. 18. For the greatnesse , the multitude , the vast multitude , the riches , the abundance , the over abundance of them . ps. 69. 16. 119. 156 and 51. 1. and 130. 4. Eph. 1. 6. 1 Tim. 1. 14. Rom. 5. 20. Be mercifull O Lord to me a sinner , ô Lord be merfull to me the chiefe of all sinners . O remember and consider what my substance is , that I am but as grasse or the flower of grasse , but flesh & a wind that passeth away and commeth not againe . Esay 40. 6. Psal. 73. 40. Job 17. 14. But a worme and rottennesse , but dust and ashes . Gen. 18. 27. psal. 35. 13. Job 4. 19. Gen. 41. 9. prov. 27. 1. Esa. 38. 13. That I am a stranger and Pilgrim upon the earth , that I dwell in an house of clay , that my dayes are few and evill , that I am here to day , and not tomorrow , in the morning and not at night , now and not anon , that I live in a body of sinne and death , in a world of corruption and which is set upon mischief or lyeth in wickednesse . Rom. 6. 6. 1 pet. 1. 4. 1 Jo. 15. 19. psal. 74. 18. Remember this O Lord and discharge , remitt and forgive mee all those my transgressions , which as a man bearing about me this flesh , and dwelling in such a world , I have committed against thee . Reprove me not ô Lord in thine anger , neither chasten me in thy displeasure , Psal. 6. 1. For unto thee I confesse my wickednesse , ô pardon thou the ungodlinesse of my heart , psal. 6. 1. 32. 5 , 6. 38. 9. All my desire ô Lord is before thee , and my groaning is not concealed from thee . Pitty me therefore according to thy great mercie , and according to the multitude of thy compassions doe away all mine offences , psal. 51 1 Rise ô God and have mercy upon me , for it is time to have mercy on me , yea the time is come , psal. 102. 13. For if thou should'st strictly examine our iniquities ô Lord what man were able to subsist , psal. 33. 3. Enter not thou into judgment with thy servant , for in thy sight no flesh can be righteous , psal. 14. 32. O Lord , Thou which camest into the world to save sinners , save mee which am the chiefest of all Sinners , 1 Tim. 1. 15. 24. Thou which takest away the sinnes of the whole world , be pleased to take away my sins also , 1 Iob. 1. 24. Thou that camest to redeeme that which was lost , Lu. 19. 10. Suffer not that to be lost which thou hast redeemed . That which was so dear to redeem , suffer not to be lost as a thing of no value . A Prayer for the performance of the Law . I Lift my hand ô Lord to thy Commandements which I have loved , open mine eyes and I shall understand , incline my heart and I shall affect , direct my steps and I shall walke in the path of thy precepts , Ps. 119. 48. 18. 36. 133. 1. O Lord God . Grant that I May know thee for the true God , and knowing it , that I may acknowledg thee and no other , nor any thing else with or beside thee , John 17. Rom. 1. 21. 2. Grant that I may worship & adore thee in truth of spirit , Jo. 4. 14. 3. In the decent habit and gesture of my body , 1 Cor. 14. 40. 4. In the benediction of my mouth , Jam. 3. 9. in publique and private , 1 Cor. 14. 26. 5. Grant also that I may render honour to my Superiours . That I may bee perswaded and ruled by them , love to all those which belong to me , that I may bee carefull and provident for them , Heb. 1. 13. 17. 1. Tim. 5. 8. 6. That I may overcome malice with goodnesse , Rom. 12. 21. 7. That I may possess my Vessel in holinesse and honour , 1 Thes. 4. 4. 8. That being content with what I have , my conversation may bee void of all coveteousnesse , Hebr. 13. 5. 9. That I may speak with charity , Ephes. 4. 15. 10. That I covet not inordinately , nor pursue any covetous desires , Rom. 7. ult. Col. 3. 5. Eccles. 8. 30. Good Lord , Remove from mee all , 1. Atheisme & Hypocrisie . 2. Idolatry & will-worship . 3. Perjury and Blasphemy . 4. Superstition and profanesse in thy service . 5. Stubbornesse and carelesnesse . 6. Strife and malice . 7. Lust and uncleanenesse , 8. Injury and Cosenage . 9. Lying and slandering . 10. And all wicked desires and base Concupiscence . Grant me O Lord thy grace . To remember the latter end , Deut. 32. 29. To bruise the Serpents head , Gen. 3. 15. To cut off occasions of sinne . To covenant with my sence , 2 Cor. 11. 13. To prevent scandals Iob. 31. 1. To subdue my body . Ez. 14. 4. Not to sit idle . 1 Cor. 9. 8. To shun wicked company . Mat. 24. 6. To consort with the righteous . Psal. 26. 4. To select times for prayer . 1 Cor. 7. 5. Stopp up my pathes with thornes that I finde not the way to vanity . Hos. 2. 6. Hold me in and rayne me with bitt and bridle , when I keep not neer thee . Psal. 32. 9. And constraine mee to come to thee , If inviting will not serve . Luc. 14. 34. 39. Vouchsafe ( O Lord ) to give me the knowledge and beliefe of thy justice , that it may breed in me . Feare , Humility , Repentance , Prayer , and Fasting , Hope , Charity , Thanksgiving , Praise and Almes . Confession of Faith . Lord I beleeve in the Father , one God . Word , Spirit . In the Father . THat by his infinite power all things were created . In the Sonne . That by his goodnesse and his love , Mankinde was redeemed to which purpose the world became flesh . And was Conceived and Borne , Suffered , and was Crucified Dyed , and was buried , Descended , & rose againe , Ascended , and sate at the right hand of God , from whence he shall returne & reward every one according to his worke . In the Holy Ghost . That by his illumination and his sacred inspiration , his elect people are called out of the whole world , to the beleife of the truth , and to holinesse of conversation . In whom wee are made partakers of the communion of Saints , and the remission of sinnes , in this present world . And in whom we faithfully expect , the resurrection of the flesh , and life eeverlasting , in the world to come . This I beleeve . Iob. 11. 26 O Lord helpe thou my unbeleife . Mar. 9. 24. But above and before all , I beleive that thou wert Christ the son of the living God . Mat. 16. 16. Prayer for Faith . ANd ô Lord grant that I may love thee as a Father , for thy indulgence , adore thee as Almighty , for thy power , and by good works , commend my Soule unto thee , as a faithfull Creatour . 1 Pet. 4. Grant also that I may receive , From Jesus Salvation , Anoynting , From Christ From the onely begotten Son . Adoption .   That I may worship and serve him in faith For his conception , For his Nativitie in humilitie . For his sufferings , in patience . For his Crosse in my crucifying all occasions to sin . For his death , in the mortification of my flesh . For his Sepulture in burying my bad purposes by good works . For his descent in my meditation upon hell . For his resurrection , in newnesse of life . For his ascention , in my contemplation of heavenly things . For his Session , in my choice of the better part on the right hand . For his returne , in the feare of his second comming . For his future judgement in the judging of my selfe , before I come to be judged . And grant me further the inspiration of saving grace , from thy most holy Scepter , that I may participate of vocation , & Sanctification in the holy Catholique Church . And that I may have my Communion in The Mysteries , The grounds , The watchings , The prayers , The Teares , The Fastings . and all the sufferings of the Saints . To my firme perswasion of the remission of my sins , and to the confident hope of my Resurrection , and translation to life eternall . Confession of Hope . O Thou which art the Hope of all the ends of the Earth , and of them which remaine afar off in the Seas , Psal. 65. 6. Thou upon whom our Fore-fathers did depend , v. 22. 4. And thou deliveredst them , upon whom they only relyed , and were not confounded , v. 5. Thou which art my hope from my youth , from the breasts of my Mother , and to whom I have beene intrusted from the very wombe , v. 9. 10. Bee thou my hope still and still , ever and ever , and my portion in the land of the Living . I hope on thy Nature , thy Name , thy Word , thy Practise . O let mee not bee confounded by this hope of mine . Tou Lord shalt save both Man and Beast , Psal. 36. 7. How excellent is thy mercy ô God , therefore the children of men put their trust under the shadow dow of thy wings . v. 39. 8 And now Lord what is my hope , truly my hope is even in thee . My soule fainteth with longing for thy salvation . Psal. 119. 81. Yet have I good hope because of thy Word . O think upon thy Servant as concerning thy Word , wherein thou hast caused me to put my trust . v. 49. Why art thou so full of heavinesse ô my soule , and why are thou so disquieted within me ; O put thy trust in God , for I wil yet praise him which is the helpe of my countenance and my God . Psal. 42. 14 , 15. Against hope I will believe in hope , Rom. 4. 18. And though hee slay mee , yet will I trust in him , Iob 13. 15. Intercession . HEar our prayers ( good Lord we beseech ) the for thy creatures , For healthfull , times & seasons . fruitfull Peacefull For man-kind , for the succour and comfort of all that are in distraction of minde , In sickenesse , in poverty , in perplexity . For the sobriety and thankfulnesse of all that are in minde quiet , sound in body , in estate wealthy , and free from all trouble . For the conversion of all Turks , Jewes , Pagans , Atheists . For all Christians . They which continue in truth & grace , may be established . That they which wander in errour and sin , may be reduced into the right . For al churches throughout the whole world , their unity and confirmation . For this Church of ours , that the defects thereof may be supplyed , that al Heresies and scandals both publique and private may be removed , that the Clergy may deliver the Word sincerely , and walke in it uprightly . For the Laity , that they be not overweined with their own understanding , but rather be perswaded by the instruction and obedience to the authority of their Superiours . For all Common-wealths , their establishment and tranquility ; for this Realm of ours , for all Incorporations in it ; for this City , that they may be freed and preserv'd from all danger and distresse . For our King and his Queene , and for their safety and prosperity . For the Councell and their prudence . For the Judges and their uprightnesse . For our forces and their fortitude . For the Communalty and their temperance and holy simplicity . For our Husbandmen , Merchants , Artificers , Even to the baser Tradesman , even to the Beggars . For our Posterity now springing up ; for the good education of the Issue Royall , the young Nobility & Gentry , of all Students and learners in the Universities , in the Innes of court , in Schooles and Trades ; that as they grow in years , so they may encrease also in wisedome and in favour both with God and men . For all such as are recommended to our prayers . By nearnesse of Kindred and affinity . By beneficense towards us . Morall friendship . Christian charity . Familiar neighbourhood . Fellowship in Household . Or mutuall promise . For those that are in their last extreamity , or in any eminent danger . For those which have undertaken any great work for the glory of thy Name , or the peace of the Church . For those which are bountiful towards any holy designes , or towards the poo And lastly , but most especially for all those whom in word or in deed I have any wayes , at any time wronged . Deprecation or Prayer against evills . O Father of Heaven which hast created us . O Sonne of God which hast redeemed us . O sacred Spirit which hast regenerated us . Remember not our offences , nor the transgressions of our Fore-fathers . Neither take thou vengeance for their sinnes , and ●ine upon me . But spare us , good Lord , spare thy people , & in thy people , thy servant whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . Be mercifull , be merciful O Lord and spare us , and be not angry with us for ever . Be mercifull , be merciful ô Lord and pitty us , and be not angry with mee to my ruine . Deal not with me ô Lord according to my trangressions , neither reward thou me according to my sinnes . But according to thy mercy deale thou with me . And according to the multitude of thy compassions reward me . According to that great mercy of thine , And according to that exceeding multitude of thy compassions . By whatsoever is deare and acceptable to thee . From all evill and misfortune at all times of necessity . Rise up Lord , defend , and save me , preserve me good Lord , and destroy me not . But most especially in the time of extremity , in the houre of death , in the day of judgment , in that fearefull day , good Lord deliver me . From beholding the sterne countenance of the Judge . Apo. 6. 6. From my standing on the left hand . Mat. 25. 41. From hearing that terrible sentence depart from me you wicked . Mat. 8. 12. From being bound in the chaines of darknesse . Jude . 5. 6. From casting out into utter darknesse . Mat. 8. 12. From being thrust into the bottomles pit of fire , and Brimstone , where the smoake of the fire ascendeth up for ever . Be mercifull O Lord & spare me , Have pitty O Lord and deliver me , And confound me not for ever . And to this end and purpose , from a blinded and a hardned heart , tending to impenitence . Eph. 14. 19. From a wanton and brasen face tending to impudence , Acts. 28. 27. From a seered conscience . Pro. 7. 13. From a reprobate mind , Esa. 48. 4. From the sin unto death , Tit. 1. 16. And against the holy Ghost . Jo. 5. 16. Mat. 12. 13. Be mercifull good Lord , and deliver me . Prayers against Evills Temporall . FRom all evill and misfortune , and all perrillous accidents in this world . From the pestilence , Famine , and Warre . From great fires , inundations , & Earthquakes , From excessive Raine , drought and mil-dew ; From al blastings , lightning and Thunder , From Temptations , Stormes , infectious diseases , and sudden death Be mercifull good Lord and deliver us . Against evills in the Church . FRom all Innovations , private interpretations difference in doctrine , contending about vaine and fruitles questions ; endles desputations , and controversies . Heresies both publique and private . Schismes Scandalls From the pernicious flattering of Princes . Acts. 12. 22. The partiality of Saul . 1 Sam. 14. 18. The contempt of Michal . 2 Sam. 6. 16. The Preisthood of Micha . Judg. 17. 10. The flesh-hook of Hophni . 1 Sam. 2. 16. The fraternity of Symon Magus , and Judas Iscariot . Act. 8. 17. Mat. 26. 17. From such as are corrupted in minde , unstable and unlearned . 1 Tim. 6. 5. 2 Pet. 3. 16. From the arrogance of young Schollers . 1 Tim. 36. And from People that contradict their Minister , speaking according to the word of God , Be mercifull good Lord and deliver us . Hos. 4. 4. Against evills Politicall . FRom Anarchie or want of Kings . From the multitude of Princes . From Tyranny , From Princes , like Ashur . Jeroboham . Roboam . From the cruell insolency of Hamon . 2 Sam. 15. 31. From the councellors of Zoan . Esa. 14. 11. From the perillous counsell of Achitophel . 1 Kings . 21. 13. From the Judges of Jesrael . From the Lawes of Omri . Micha . 6. 16. From the Torrents of Belial . Psa. 18. 4. The plague of Per● . Num. 25. 5. The vale of Achor . Josh. 7. 26. From effussion of blood , deadly feind . Treason , Forraign invasion , Civill Warr . For the displaceing of good Magistrates and the raising of evill , be mercifull good Lord and deliver us . From whatsoever may make against the tranquility of our Soules . The health of our bodies , our estates , our libertie , or our credit . Be mercifull good Lord and deliver us . Comprecation or Hosanna in the highest . REmember me O Lord in the favour which thou bearest to thy People , and visite me with thy salvation , that I may see the felicity of thy chosen . And rejoyce with the gladnesse of the Saints . And give thanks with thine Inheritance . For certainly there is a glory to be revealed hereafter . And when the judge commeth , some shal behold his joyfull countenance . Job . 33. 16. And be placed on his right hand . Mat. 25. 32. And here that most sweet voyce , come yee blessed . v. 34. And be taken up to meet Christ in the Clouds . 1 Thes. 4. And enter into his joy , his full joy . Mat. 25. 21. His joy which shall never be taken away . v. 22. And enjoy that beatificall vision of him . And remaine with him for evermore , And they onely , onely they of all the sonnes of men are blessed . To grant me , the vilest of men , the meanest place there , a place even under their feet , under the feet of thine elect , and of the lowest among them , and to this purpose . Let me finde grace in thy sight , that I may obtaine the grace to serve & please thee with feare and reverence . Gen. 6. 8. Heb. 12. 8. And give me yet a second grace that I may not receive that grace in vaine . 2 Cor. 6. 1. So farre forth as to neglect it , or to be wanting to it . 1 Tim. 4. 14. Heb. 12. 15. But that I may stirr it up rather , so as to encrease in it , and to remaine therein . to my lives end , 1 Tim. 4. 6. 1 Pet. 3. 18. Acts. 13. 43. And O Lord , supply thou the defects of thy graces in me , helpe my weake faith , confirme my faint hope , enflame the smokeing flax of my charity . And kindle it so in my heart , that I may learne to love thee , first & above all , and my friends in thee , & any Enemies for thee , and thy sake . As I would have men to deale with me , so give me grace to deale with them . One thing onely let mee feare , that is , to feare any thing more then thee . And let my heart so rejoyce in the feare of thee . That this feare of mine may be my hope . Lastly , thou which givest grace to the humble . Give me so much grace , as to be humbled . Comprecation of temporall blessings . Hosanna in Terrenis . REmember O Lord to crowne the years with goodnesse , and let thy providence distill plenty , For the eyes of all things waite upon thee , ô Lord and thou givest them foode in due season . Thou openest thy hands , and fillest every Creature with thy blessing . Psal. 145. 15. Vouchsafe us therefore ô Lord the blessing of the heavens , and of the dew from above , and of the fountaines of the deepe beneath . Deut. 33. 13. 14. The precious things returned by the Sun , and the precious fruits put forth by the Moone . v. 15 The choicest things of the ancient mountains , and the precious things of the lasting hills ; the precious things of the earth , and fulnes thereof . O make peace within our borders . And fasten thou the Barres of our gates . v. 19. But cloath our enemies with confusion , and blesse our children among us . Let our Sonnes grow up as the young plants , and our Daughters be as the polished corners of the Temple . v. 144. 12. Lord blesse our victualls with increase , and fill us with the floure of wheate , and satisfie our poore with bread . Psal. ●32 . 6. Let our Garners be full and abounding with all manner of store , let our sheepe bring forth thousands and ten thousands in our streets , And let our Oxen be strong to labour . v. 13. Let there bee no decay , no leading away into captivity , nor no complaining in our streets . Two things I desire of thee ( O Lord ) deny me not them before I dye . Pro. 30. 7 , 8 , 9. Vanity and lying words , remove farr from me . v. 8. Beggery and abundance give me not . Give me onely what is needfull for my life , least being full , I be tempted to deny thee and say , who is the Lord . verse . 9. Or being forced by want I steale , & so forswear the name of my God . Teach me O God to abound , & to want , Phil. 4. 11. that every where and in all things , in what condition soever I shal be , I may learne to be content , v. 12. Thanksgiving . LEt all thy workes confess unto thee ô Lord , and let thy Saints blesse thee . Psal. 34. 96. 103. 107. It is a good thing to praise the Lord , and to sing unto thy Name O most high . Psa. 91. 1. To declare thy loving kindnes in the morning , and thy truth in the night season . v. 2. I will exalt thee O God my King , and blesse thy Name for ever and ever , every day I will blesse thee and extoll thy Name for ever and ever . Psal. 145. 1. v. 2. For it is thou which callest the things which were not , as if they were , and by whom all things are made in Heaven and on Earth , visible and invisible . Rom. 4. 17. Col. 1. 16. And it is thou which sustainest all things by the word of thy power , and by thy ordinance they continue to this day . Heb. 13. Psal. 119. 91. for all things serve thee . Which leavest not thy selfe without a witnesse , in doing good from heaven ; giving us raine and fruitfull seasons and filling our hearts with food and gladnesse . Acts. 14. 17. 1. It is thou which by thy wisdome and power didst ( thy selfe ) 2. With thine owne hands make man of the mould of the earth . 3. And didst breath into his nostrills the breath of life . Acts. 1. 26. 4. And did'st honour him with thine owne Image . 5. And did'st give the Angells charge over him , Psal. 91. 11. 6. And dost place him over the worke of thy hands , Psal. 8. 7. 7. And did'st seate him in the paradise of pleasure . Gen. 2. 15. And when he had dispised thy Commandements , did'st not yet dispise him , but did'st open to him a gate to repentance and life , Acts. 11. 18. Giving to him that great and pretious promise of the seed which should save us , 2 Pet. 1. 4. It was thou which did'st instruct us . 1. By that which is knowne of God . 2. By the Law written in our hearts . 3. By the services of sacrifices and oblations . 4. By the Oracles of the Prophets . 5. By the melody of the Psalmer . 6. By the wisdome of the Proverbs . 7. By the experience of the sacred story . It was thou which when the fulnesse of time came didst send downe thy son who emptying himself , and taking the forme of a Servant , of the feede of Abraham , Heb. 12. 6. Being made of a woman and subjected to the Lawe . Gal. 4. 4. Phil. 2. 7. Heb. 21. 6. Ga. 4. 4. By his active obedience fulfilled the Law , and by his death tooke away the curse thereof , Eph. 5. 1. Redeeming by his death , and by his resurrection reviving our nature , and leaving nothing undone that was needfull to doe , that wee might be made partakers of the divine nature , who likewise manifested himselfe to be our Saviour in all places by the preaching of the Gospell . Rom. 4. last . 2 Cor. 2. 14. Bearing witnesse thereunto by divers signes and miracles . Heb. 2. 4. By the admired holines of life in his Saints , and By their wonderfull patience even to the effusion of their bloud . Heb , 11 , 36 , 37. And by the incredible condition of the whole world to the faith . 1 John , 5 , 4. It is thou also which hast made us the Sonnes of Saints and heirs of the same vocation . Which hast given thy Church power , to be the pillar and foundation of Truth . 1 Tim , 3 , 15. It is thou which hast granted to our Church ability , to keep that which was committed to her . 1 Tim. 6. 20. To teach us the way of peace , and to retain certain ordered stedfastnesse and decency , Rom. 3. 22. Col. 2. 5. It is thou which hast established the throne of thy Servant our Soveraigne , 1 Ch. 17. 13. Which hast instructed our Princes , & hast taught our Magistrates wisedome Psal. 105. 22. Which hast vouchsafed us pastours according to thine own heart , to feed us with knowledge and learning , Jer. 3. 15. It is thou which hast made peace in our inclosure , and hast satisfied us with the flowre of wheate , Psalm 106. 13 , 14. Which hast strengthned the Barres of our gates , and hast blessed our Children among us . Which hast turned our swords into Mattocks , and our spears into sithes , Esay 2. 4. Which hast cloathed our enemies with confusion , and hast given us for a blessing for ever and ever , and made us glad with the joy of thy Countenance , Psal. 21. 7. It is thou which hast brought mee into this life , and hast led mee to the lavar of regeneration and renewing by thy holy Spirit , and hast revealed to me the paths of life . Tit. 3. 5. Psalm 16. 11. Which hast connived at my sins for my repentance . Wisd. 11. 12. And hast not crushed me under the hands of mine iniquity . Esa 64. 7. Which hast even waited to shew mercy on me . Esa. 30. 18. And hast not suffered my heart to harden . Rom. 2. 9. But hast left mee in the compunction of heart , and memory of my latter end , and conscience of my former sins . Acts 7. 37. Deut. 32. 29. Hebr. 10. 3. Which hast not cut off my life like a weaver in the beginning , Psa. 16. 29. nor from morning to night hast made and of us . Jo. 20. 22. Which hast not called me away in the middest of my dayes . Psalme 102. 25. But hast holden my soule in life , and hast not suffered my feete to slip . Psalme 66. 9. Therefore for all these benefits , and for many more , through their multitude and our forgetfulness omitted ; Glory be to thee ô Lord , glory and honour & praise and blessing and thankes with the tongues of Angels and men . The meanest of thy work by reason of our sin now every houre and every day , Even to our latest gaspe , To the end of the world , and to all Eternity . Amen . Thankesgiving in particular . O Lord my God , For my being . living , endowment with reason . For my nourishment , preservation , ingenuous education . For thy gifts to me , of nature , of the world , of grace . For my redemption , regeneration , christian instruction . For thy calling of me , calling againe , often reiterated calling . For thy patience , long-suffering , long , long-suffering of these many times , these many yeares , even untill now . For the good which I have received . For the good ( if any ) which I have done . For the use and comfort of thy prudent benefits . For the promise , and my hope of enjoying thy future blessing . For my good and honest Parents . My kinde and mild Master and Teacher . My ever memorable Benefactors . My trusty friends . My faithfull companions . My loving and carefull Wife . My obedient and towardly children . For all those which have any way furthered and profited me , By their writings , Sermons , Discourses , Proverbs , Examples , Reproofes , Injuries . For all these and for all other , known & unknown . manifest and secret , remembred and forgotten . Wherewith willingly or against my will I have been affected and bettered . I praise , and will praise . Blesse . Blesse . Thanke . Thank thee . All the dayes of my life . What am I ( Lord ) or what is my Fathers house , that thou shouldst vouchsafe to look on such a dead dog as I am ? Psal. 3. 4. What shall I render to the Lord , for all the things hee hath bestowed upon me ? What thanks can I repay unto my God for all the things which he hath forgiven , which he hath given me to this instant . Praises . IT is good to sing psalms unto our God . For sweete and decent is his praise : Therefore will I confesse unto the Lord with my whole heart . In the counsell of the Saints , and in the Congregation . O magnifie the Lord with me , and let us elevate his Name . Let all his works blesse the Lord , in all the places of his Dominion , from the Sun rise to the fall thereof . Let all that breath praise the Lord . Let all flesh bless his holy name for ever . Praise the Lord ô all yee Nations , and praise him only ô all ye people . Give unto the Lord ( all ye Kindreds of the earth ) give unto the Lord honor and glory . Give unto the Lord the glory due unto his Name . Being your offerings , and come into his Courts . Praise thou the Lord ô Salem , and thou ô Sion , praise ye the Lord . All ye that stand in the Lords house , in the courts of the house of our God , lift up your hands towards his Sanctuary , ô lift them up and praise the Lord . My soule praiseth the Lord , him will I praise all my life long . To my God will I sing whilst I have any being . Thou art my God , and I will praise thee . Thou art my God , and I will exalt thee . Be thou ô God exalted above the Heavens , and thy glory above the Earth . Praised be the Lord for his great goodnesse towards all his Creatures . All man-kinde in generall . The Klngdome of the whole world . The Catholike Church . The Kingdomes and Churches in severall . This Church and Kingdome of ours . The orders and degrees in each . And the particular persons in them . Towards this City . This Parish wherein I dwell . Towards all that are mine . Mine Household . Kindred . Benefactors . Friends . Wel-willers . Towards my poor selfe . My soule and body in the gifts of grace . Nature . The world . Now to this present , and which shall bee at my time hereafter . Wee lift our hearts up to the Lord , For indeede it is most due and just . Most meet and convenient in all , and by all means , in all ●indes . Times and places . To memorize . adore . confesse . praise . blesse . Magnifie and thanke thee . VVhich art the Creator , Nourisher , Preserver , Governour , Restorer , Promoter and Perfecter of all Creatures . Their Lord and Father . Their King and God . The fountain of life and Immortrlity . The treasury of eternall blessing . VVhom the heavens applaud , and the heaven of heavens , the Angels and all the Celestiall powers each to other , and wee most unworthy and humble sinners under the feete of them , with them . Holy , holy , holy , Lord God of Sabboth , Esa 6. 3. The whole heavens and all the Earth are full of the Majesty of thy glory . Blessed be the glory of the Lord out of his owne place , Ezek. 3. 12. Glory bee to God on high , in earth peace and good will among men . Blessed and praised and magnified , extolled and glorified and hallowed bee thy Name O Lord . The memoriall , mention , and remembrance thereof . For the faith of the Patriarchs . The hope of the Prophets . The labours of the Apostles . The trueth of the Evangelists . The blood of the Martyrs . The zeale of the Confessors . The study of the Doctors . Glory be to thee , O Lord , glory be to thee . Glory be to thee for the glorifying of them . In whom wee also glorifie thee . Amen . Glory and wisedome , Honour and Virtue , Praise and Riches , Blessing & Power , Thanksgiving and Dominion . Holinesse and Salvation , be ascribed to our God which sitteth upon the Throne and liveth for ever , and to the Lambe which was slaine . Amen . Great and wonderfull are thy workes ô Lord Almighty , true and just are thy wayes ô thou King of Saints . Rev. 15. 3. Who will not feare the Lord , and glorifie thy Name , for thou onely art holy , and all the Nations shall come and worshipp thee , for thy judgments are made manifest . Praises in Particular . COme and harken unto me , ô all yee that feare the Lord , and I will shew you what thing hee hath done for my Soule , he hath created me , hee hath brought me into life , and hath so disposed of mee that I am , A living soule , and not a sensles thing ; A Man , not a Beast ; Civill , not barbarous ; Freeborne , not a slave ; Legittimate , not a bastard ; Of honest parentage , not of base or Ignominious ; Of understanding , not blockish ; Sound in sences , not blind or deafe ; Sound in Limbs , not lame or maimed ; Well brought up , not forlorne or exposed . A Christian , not a Pagan ; Peaceable not quarelsome ; Cleare of dangers , not swallowed up by them ; Cleere of infamy , not wounded in credit ; Of sufficient estate , not forced to flatter ; or borrow . And living in the dayes of PEACE , not turmoyled with hurly burly . To thee O Lord , Which according to thy abundant mercy hast regenerated us to a lively hope by the resurrection of Jesus Christ from the dead , 1 Pet. 1. 3 , 4. To an Inheritance , Immortall , undefiled , and never fading , reserved in heaven for us , which hast blessed me with all spirituall blessings , in heavenly things in Christ , Eph. 1. 3. Which comfortest mee in all my tribulations , that as the sufferings of Christ abound in me , so through Christ my consolation aboundeth . To thee O Lord , The God of my fathers , I make my confession ; to thee I give praise , because thou hast granted me wisdome and courage in some measure , and hast shewed me the things which I desired thee , and hast opened thy Word unto me . Unto him which Is able to doe superabundantly above that which is desired or understood , according to the power which worketh in us . Eph. 3. 29. To him be glory in the Church of Christ , through out all generations for ever and ever . As with marrow and fatnes shall my soule be satisfied and with joyfull lipps shall my soule praise him . Psal. 63. 5. Evening Prayer HAving passed through this ●●● I give my thanks to t●●e ô Lord . The Evening approacheth , ô blesse that also to me , an evening there is as of the day , so of our life , that Evening is old age , & age hath now surprized me , Lord prosper thou that likewise unto me . Tarry with me ô Lord , for the evening growes upon me . Luck . 24. 29 : And my day is much declined , cast me not off now in min age forsake me not now when my strength faileth me . Psal. 71. 8 , 9. But rather let thy strength bee made more perfect in this my weaknes , 2 Cor. 12. 9. O Lord the day is vanished and gon , so doth this life . The night doth now approach , so doth death also , death without death , the end both of our day and of our life , is neere at hand . Remember this therefore wee beseech thee ô Lord , make the end of all our lives Christian-like and acceptable to thee , peaceable , and if it like thee , painlesse , translating us among thine elect , unto thy heavenly kingdome . O Lord thou hearest prayer , to thee shall all flesh come . In the morning , at Noone , and in the evening I will call , I will cry out , and thou shalt heare my voyce . In the night will I lift up my hands to thy Sanctuary , and will blesse thee ô Lord , Psal. 133. 4. The Lord hath shewed his mercy in the day , therfore at night I will sing of him , and pray unto the God of my life , psal. 42. 9 , 10. Thus will I praise thee all my life long , and in thy Name will I lift up my hands , Psal. 63 : 4 , 5. O let my prayers be directed as the incense , and the lifting up of my hands as the Evening Sacrifice . Psal. 141. 2. Blessed art thou ô Lord my God : the God of my Fathers . Psal. 144. 20. VVhich hast created the Changes of night and of day . v. 22. VVhich givest rest to the weary , and refreshest the weake . Esa. 40. 29. VVhich givest Songs in the night . Job . 35. 10. And makest the out-going of the Morning and Evening to praise thee . Psalme . 65. 9. VVhich hast delivered us from the malice of this day . Matt. 6. ult. And cuttest not off our lives ( like a VVeaver ) neither from Morning to Evening makest an end of us . Esay . 38. 12. As we add dayes to our dayes , so we add sinnes to our sins , Eccles. 5. 8. The just man falls seven times a day . Frov. 24. 16. But wee wretched sinners seventy times 7 times . Mat. 18. 22. But wee returne to our hearts . Esa. 46. 8. And with our hearts we returne to thee . Deut. 30. 2. To thee ô Lord wee returne , and all that is within us , saith , Ps. 103. O Lord wee have sinned against thee . 2. Sam. 12. 13. But we repent ; alas wee repent , spare us good Lord , Luke . 17. 4. Be mercifull and spare us . Be propitious to us . Haue pitty upon us , and spare us ô Lord . Forgive us the guilt , Rom. 13. 19. Take out the staines , Psal. 51. 3. 9. Cure the faintnesse in us by reason of our sins , psal. 146. 3. and heale our soules O God , for wee have sinned against thee , psal. 41. 4. Deliver mee from my unavoydable sins , psal. 27. 17. Cleanse me from my secret offences , psalm . 19. 13. And for my Communion with the transgression of others , pardon thy servant ô Lord . All our good deeds thou hast wrought in us , Esay . 26. 12. If wee have done any thing well , mercifully regard it ô Lord . Our sin and our distraction is from our owne selves , Hosea . 13. 9. Whatsoever wee have done amisse , graciously pardon it . Thou which givest thy beloved secure rest , grant that I may passe this night without feare , Psal. 3. 6. Enlighten my eyes that I sleep not in death . p. 13. 4. Deliver mee from the mighty feare , from the businesse that walketh in the darke . psalm . 91. 5. Thou which neither sleepest at any time , nor slumbrest , keepe mee this night ô Lord from al evill : chiefly ô Lord keepe and preserve my soule . Psalme . 121. 4. 7 Visite mee ô God with the visitations of thy Saints : open mine eares in the visions of the night . Job . 33. 15 , 16. At least let my sleepe be a cessation from sins , from labour , and let me dream of nought that may offend thee , or defile my selfe . Prov. 4. 6. Let not my loynes be filled with illusions , but let my reynes chasten mee in the night . psalme . 38. 8. and 16. 7. Let mee remember thee upon my bed , and let mee meditate with my heart , and search out my spirit . Psalme . 63. 6. and 77. 6. And when it shall bee time for mee to rise , let mee wake with the light to thee ô Lord , to thy praise and thy service . Rom. 13. 11. Psal. 63. 1. O Lord into thy hands I commend my spirit , my soule and my body . Thou hast created , thou hast redeemed them ô Lord , thou God of truth . Psalm . 31. 5. And with my selfe I commend to thy mercifull protection , all those that belong to mee , and all that is mine : Thou ô Lord of thy goodnesse hast bestowed them upon me , Gen. 33. 5. O keep us all from evil , chiefely good Lord keepe and preserve our soules . Keepe them ô God , keep them all spotlesse , and without guilt present them in that day , Psa. 121. 7. I will lay me down and sleepe in peace . For thou only makest me dwell in safety , Psal. 3. 5. and 4. 8. After divine service . O Lord thou which hast suffered me this holy day , and houre to raise my soule , and give praise unto thee and offer up the glory due to thee ; accept then , from my soul , this sacrifice sprituall , and send into me the grace of thy most sacred spirit , ô visit me in thy great goodnesse , forgive me all my sins both wilfully and unwillfully committed , deliver me from the reward of them , that is from everlasting punishment , yea , and from all distresses in this world , change my thoughts into Piety . Sanctifie my spirit , My soule and my body , Oh , give me grace to adore and please thee in godlines and holines of life , to the utmost end of al my dayes . Amen . Before thy Approaching the Holy Communion , say O Lord , I am not worthy , nor prepared for thee to come under my sordid roofe , for it is wholy desolate and ready to dropp downe quite , neither canst thou with me have any fitting place for thy Reposall . Mar. 8. 8. But as thou denyest to rest in the Stable and manger of bruit beasts . Luk. 2. 7. As thou didst not Disdaine Simon . the Kepers house , and entertainement . Mat. 26. 6. As thou didst not forbid the adulterous Sinner to come and touch thee . Luk. 7. 19. Nor did'st abhor her impure and prophane mouth , Nor yet the Theeves confession of thee upon the Crosse . Luk. 7. 23. Vouchsafe O Lord to receive me likewise ( an over-worne and most unworthy sinner ) Amen . In approaching the Holy Sacrament . O Lord with all thanks wee commemorate the saving passions of thy Christ our Saviour . This life-restoring Crosse , His precious death , His 3. dayes Sepulture , His resurrection , His ascention to heaven And his sitting on thy right hand , His glorious and most Dreadfull returne thence to the last Iudgment . And wee beseech thee that with the sincere witnesse of our conscience receiving part of these thy holy Mysteries wee may be therewithall incorporated into the sacred body of thy Sonne , and so communicating , worthily may dwell in him and he again in us , and be his members as he is our head , and become Temples of his holy Spirit . And ô good Lord scoure out the staines of my old and fresh sins , and let not such foule spots continue there , where thy pure Sacrament shall have entered , but ô Lord make not any of us guilty of these most dreadful and celestial mysteries , nor weake or feeble either in Soul or body , for our receiving them unworthily . But grant that to our last gaspe , wee may retaine the hope and comfort of this ever blessed Sacrament of thine . In the time of Receiving . ATtend O Lord from thy most sacred dweling , and from the throne of glory , in thy kingdome and come and hallow it , ô thou which visitest on high with the the Father , and yet invisible art present with us , come neere and consecrate these guifts of thine , and all those both by whom , and for whose sake , and the end also to which they are consecrated . And yet that we may so participate of these thy mysteries that they may prove to us according to thy institution . The monuments of our Lords dispensation , and a memoriall of his sacrifice , and the meanes of renewing our covenant with thee . Act. 2. 4. Luk. 22. 18. 2 Cor. 11. 26. Pet. 5. 1. 5. According to the manner of receiving by eating and drinking . The Soules food for our strength and nourishment . 1 Cor. 10. 2. Her medicine to purge and to restore her . Heb. 9. 14. According to the effects ô Lord let them like seales confirme our pardons to us . To the remission of our transgressions , and cancelling of all our debts and sins Mat. 26. 28. Col. 2. 14. Let them take out the staines that sin leaves in us and cure the weaknesse in our soules bred by it . Heb. 9. 14. Esa. 6. 7. 1 Pet. 2. 14. Let them keep from us the destroying Angell , as did the lambs bloud in the Passeover . Doe thou by them communicate to us the body and bloud of Christ , and knitt us unto him that we may participate his Spirit . 1 Cor. 10. 16. and verse . 12 , 13. Let them like Conduit-pipes convey to us the graces of that most holy Spirit , Hebr. 13. 19. 1 Cor. 12. 13. That so they may enlighten our darke mindes , and pricke our hearts with the compunction of true repentance , and cherish our weak faith , and prop our hope , and become bands to us of Charity , occasions to us of our liberty , and the awaker of all our thankfulnesse , Luke . 24. 31. 1 Cor. 11. 20. John . 13. 35. Psalm . 116. 12. And let them arme us against transgression to the encrease of all effectuall grace , and the augmentation of our Consolation , and the tranquility of our Conscience . 1 Pet. 4. 1. Hebr. 13. 9. Psalm . 104. 15. 1 Cor. 11. 28. That even we together , with the rest of all the Saints , which ever have been gracious in thy sight , may bee partakers of those incorruptible and everlasting gifts prepared by thee for all that love thy blessed Name : In whom thou art , and ever shalt be glorified . After the receipt of the Eucharist . IT is good for me to adhere to God , to place the hope of my salvation in thee ô Lord , ô Christ our God . Wee have now finished all within our performance that concernes this Mysterie of thine owne dispensation . For wee have had memoriall of thy death . And have had an earnest of eternall life , and tasted these thy most sweet delicacies . Whereof there can bee no satiety . And ô good Lord let it stand with thy pleasure , to grant that to us in the World to come , Amen . The LORD bee mercifull to every one that prepareth his heart to seeke the Lord of our Fathers , though he be not prepared according to the cleaness of thy redemption , 1 Cor. 30. 19. Mourning and weeping . OH that my head were full of water , and mine eyes fountaines of teares , Jeremiah 9. 1. Hee which turneth the flint stone into a springing well , vouchsafe mee gratiam Lacrymarum , . some small portion of the grace of repentance ; that though weepe I cannot , yet wish and pray for it I may , at least complaine and bemoane my selfe as the Prophet . My leanenesse , my leanenesse , woe is me my drynesse , my drynesse , woe is mee the transgressors have o●fended , the transgressors have grievously offended . Esay . 24. 16. Grievously offend I can , grievously lament I cannot , my drynesse , my drynesse woe is me , but I humbly beseech thee my mercifull God and Father , in default of my contrition to accept of the strong crying and bitter teares , which in the dayes of his flesh , thy blessed Sonne in great agonie shed for mee . A Prayer on the meditation of the great worke of our redemption . O Lord which hast set before us thy Passion and Throne , one to awake our love , the other to quicken our hope , that we may this day , and ever , lift up our eyes and heads , that wee may this day , and ever carry them in our eyes and hearts , looke up to them both , so looke that wee may love the one , and waite and hope for the other ; so love , and so hope , that by them both we may move , and that swiftly , even runne to him , and running , not faint , but so constantly runne , that wee faint not finally , to attaine the happy fruition of himselfe , and of the joy and glory of his blessed throne , that so wee may finde and feele him as on the Crosse the Author , so there the finisher of our faith , by the Son our Lord Jesus Christ . Amen . A meditation on Canticles , 5. 10. THe Spouse in the Canticles . askeing of her Beloveds colours , saith of him , my Beloved is white and red , white of his own proper , so he was when he shewed himself in kind transfigured on the mount , his apparrel then so white , no Fuller in the earth could come neer it , Math. 17. 2. Mar. 9. 3. white of himselfe , how comes hee red then , not of himselfe , but for us , that is our naturall colour , wee are born polluted in our owne bloud , it is sinnes colour , that for shame , that for shame is the colour of sin ; our sins saith Esay , . Ch. 1. are as Crimson , of as deep dye as any purple , this the true tincture of our sins the Edomites . colour right : for Edom. is red . The tincture of our sinne originall , dyed in the Wool ; and then again of our sins actuall , died in the cloath too , twice dryed , so was Christ twice , once in his owne , againe in his enemies . Right dibaphus , . a perfect full colour , a true purple , of a double dye , his too . So was it meete for crimson sinners to have a crimson Saviour : a Saviour of such a colour it behooveth us to have . Comming then to save us , off went his white , on went our red : Laid by his owne righteousnesse , to bee cloathed with our sinnes . To weare our colours ; that wee his , he in our red , that wee in his white . So wee finde ( Apoc. 7. ) our robes are not onely washed cleane , but dyed a pure white , in the blood of the Lambe . Yea hee dyed and rose againe , both in our colours , that we might die , and rise too , in his , he in mount Golgotha , like to us , that we in mount Tabor , might bee like to him . His Prayer after the holy Ordinances on Whit-Sunday . O LORD wee have heard thy word , the outward meanes , and received the inward , wee began with one sacrament , baptisme ; wee end with the other , the Eucharist , we began with that where wee heard of him ; and wee end with the other , where wee may , and shall ( I trust ) receive him , and Almighty God grant , wee may so receive him at this good time , as in his good time , wee may bee received by him thither , whence he this day came of purpose to bring us , even to the holy places made without hands , which is his heavenly kingdome , which God the Father who prepared it , God the Sonne who purchased it , To whom three Persons , &c. Lights from Heaven . THere are seaven lights , whereof God is the father , acknowledging thē all for his children , and to his children , will vouchsafe them , in their order . 1. The light of nature , for rebelling against which al that are without Christ , suffer condemnation , Salomon calles it the candle of the Lord , searching the very bowells . Pro. 20. 25. which though it be dimme , and not perfect , yet good it is , though lame yet as Mephibosheth , it is Regia proles , of the blood Royall . 2. There is the light of Gods Law , Lex , Lux ( saith Salomon ) totidem verbis . Pro. 6. 23. and his father calls it , a Lanthorne to his feet , nay in the 19. Psalme . what he saith at the fourth verse of the sonne , at the eight hee saith of the Law of God , lights both . 3. The light of prophecie , as of a candle , that shines in a darke place . 2 Pet. 1. 19. 4. There is the wonderfull light of the gospell ( so Saint Peter calls it ) the proper light of the day . 1 Pet. 2. 9. the tongues that descended , so many tōgues , so many lights , for the tongue is a light , & brings to light , what before was hidin the heart . 5. And from these other is the light of grace , whereby God which commandeth the light to shine out of darknesse , hee it is that shineth in our hearts , by the inward anoynting , which is the oyle of this Lampe . 2 Cor. 4. 6. the light of his holy Spirit , chasing away the darknes , both of our hearts , and mindes . 6. There is the light of comfort , of his holy spirit , a light sowen for the righteous , here in this life . 7. There is the light of glory , where the Saints shall reape light , where God dwelleth , and where wee shall dwell with him , even the inheritance of the Saints , in light , where the righteous shall shine as the Sun , in the kingdome of their father , the Father of lights , Moses Candlestick , with seven stalks & lights in each of them . Gal. 1. 12. Mal. 13. 43. The imprecation against the Enemies of the Church . THe Serpents curse be upon them , and let their heads be trod to peeces , they that are Sions malignant enemies , Oh Lord , let them be as grasse , upon the house top , as those that perish at Endor and become dung for the earth , let them be as stubble scatterd , or wax melted , smoak driven , no man can tell whither , let them perish , perish as Sisera , and Oreh , as , Absalon , Jaels bammer on their heads , Gideons Axe on their necks , Joabs Dart in their hearts , one , nay three , one for the enemies of God , another for the enemies of mankind , a third for the enemies of Sion , Psal. 12. 1. Let their sword goe throw their owne hearts , and their mischeife light upon their owne heads . Amen . His Prayer for King James , after his Sermon of Gowries Conspiracy . EUen so Lord let it be , set up thy mercy , for ever , for ever , stablish the truth , of this thy Covenant , with thy servant our Soveraigne , that it may never faile him , as not this day , so not at any other time , let thy hand be still upon him , and thine arme about him for ever , between him , and his harmes , violence , and hurt , never come neere him , the sinnes of wickednesse be ever farr from him , let them be non proficients , all the sort of them that study to practise this wicked lesson , never loose thou him , nor suffer him to be lost , ever finde him good Lord , to succour and save him , and let thy right hand finde out his enemies , to smite and plague them , with the same blowes thou didst smite , and with the same plagues thou didst power , on those of this day , the destiny of this day come on them all , and for him , Let his anoynting still be fresh on him , and his Crowne still flourish on his head , let him all the day walke in the light of thy countenance , and at night , rest in the covering of thy wings , this day as once it did , so let it rise prosperous and happy to him this day , and all days , that he , that wee , all may sing thy mercies , and set forth thy truth , all the dayes of our life , heare us ô Lord , and grant it for thy Sonnes sake our Saviour , Amen . His Thankesgiving for the deliverance from the Gunpouder-Treason . O God , with all the powers , thou hast destributed in our Soules , the breath of life , thou hast breathed into our nostrilles , the tongues thou hast put into our mouthes , behold , all these shall breake forth and confesse , and blesse , and thanke , and praise , and magnifie , and exalt thee , and thy mercy for ever , yea every mouth shall acknowledge thee , every tongue , be the trumpet of thy praise , every eye lookeup , and every knee bow down to thee , and all hearts shall feare thee , and all that is within us , even our bowells , those our bowells , that but for thee , had flowne , wee know not whether ; even our bones , those bones , that but for it , had been ●●i●er'd , bone , from bone , one from another , all shall say , who is like unto thee O Lord , in mercy who is like unto thee , glorious in holiness , fearefull in prayses , doing wonders , wonders of mercy , as this day , upon us all , to bee held by us , and our posterity , in an everlasting remembrance ; glory be to thee O Lord , glory bee to thee , and glory to thy mercy , yea super omnia yea most glorious , of thy great , and high perfection , glory bee to thee , and glory to it , to it , in thee , and to thee for it , and that , by all thy workes , in all places , and at all times , and of all thy workes , and above them all , by us here , by the hearts and lungs of us all , in this place , this day , for this day , for the mercy of this day , for the mercy of it , above all mercies and for the worke of this day , above al the works of it , & not this day only , but all the dayes of our life , even as long as thy mercy endureth , and that endureth for ever , in the world to come , through the cisterne , and cunduit , of all thy mercies Jesus Christ . A Prayer for Magistrats Ecclesiastical and civill . LORD by whose almighty power all governments doe stand , those especially wherein the people are led in the way of his sanctuary , as he hath graciously begun to lead us in that way , so leave us not , till we have finished our course with joy ; knit the hearts of Moses and Aaron , and that they may joyne lovingly . Teach their hands , and fingers of their hands , that they lead skilfully , touch the hearts of the people , that they may be lead willingly , That by meanes of this happie conduct , surely without errour , and safely without danger wee may lead & to be led forward untill wee come to the fruition of his promise , the expectation of our biessed hope ; even the eternall joyes of his celestiall Kingdome , through Jesus Christ our Lord . Before Sermon . BLessed art thou O Lord Teach me thy Statutes , open my eyes that I may understand the wonders of thy law . O Lord remove thou the vaile from my heart whil'st that I either read or heare thy word . The forme of Prayer used by Bishop Andrews after the opening of the Text THat the Word of God may at this time , obtaine in us that end to which it was appointed , and this our whole action may be advantaged ( Reverend Fathers and Brethren in CHRIST ) let us by our prayers invite hither the Divine Majesty , acknowledging in the first place , from the bottom of our hearts our unworthinesse , even to draw neere to him , much more to pray to , & yet much more to obtaine any thing from him . But that all our worthinesse depends upon his acceptation , and that all our confidence to pray and hope to obtaine , depends upon his intercession . By him let us deprecate the present punishment most due to our former unthankfulnesse for , and carelesnesse in his word . Let us pray that the grace of his Spirit may now prevent us ; and that what my heart hath profitably meditated , he would bring into my tongue , thence into your Eares , thence into your H●●r●● , thence into your life study and manners , to the salvation of us all , and his eternall glory . And least we should be unmindfull of the Church of CHRIST in our prayers , which is never unmindfull of us in hers , let us interceed , with our most mercifull Father , for his Church militant , on earth , scattered far and wide through all Nations That God would preserve unto her his truth , not long since recovered out of the most thick darknesse of errour , that he would restore unto her , when it shall seem good unto him , her unity , now almost lost through the dissentions of the christian World . And let us commend unto him , not without groanes , that part thereof , which beside and above the rest , stands in speciall need of our prayers : that part I say , which is afflicted and oppressed either with the outward crosse , for the testimony of a good , or the inward for the testimony . of a bad conscience . Let us pray for a happy issue of their calamities , and in the meane time , while the issue is uncertaine , so much patience , as shall be necessary for the bearing of their crosses , ( as is meet ) meekly and couragiously . For that part of the Church flourishing with peace , and by name , for this our Church of England , that God would give us to know the day of our visitation , and to walke worthy of his so great mercy , that we indeed have , but before us no Nation , no age ever had experience of . For the principall members of our Church and State , the Queenes most sacred majesty , that shee may be enriched and adorned with all virtues , fit for so great a place , so great a Person , that in this her Kingdome , the Kingdome of CHRIST may daily more and more be propagated : and that she may be as cordiall to us as careful , of all things which are Gods as God hath confirmed ; by many , great , former , later arguments that he is cordiall to , and carefull of her . For the Honourable Peeres of the Kingdome : those especially who are of her Majestyes Privy Councel ; that God would proceed ( as he hath done long ) to suggest to them whatsoever shall be for the peace of this Church , and Kingdome , that what is good may be effected , that what is hurtfull may be removed . For the English Clergy : to which whi●e I desire to pray all happines , what other things should I begg of the Lord , then that they may once be of one minde and Judgment in all things . For our Magistracy , that they may discharge their Office purely and entirely : neither turning Justice into Worme-wood , by corrupt sentence ; nor into Vineger by long suspension and delay of Causes . For the People , even the lowest part of the Kingdome : ( so it is , but yet precious , being bought with the precious blood of Jesus Christ ) that they may heare such as they have , and have such as they should heare , men fit to teach both now and hereafter . That this may be , and ever be , and that there may daily spring up a great supply of Learned men , wch may be able to plead our causes , and minister to the health of our bodies , and procure the salvation of our soules , that God would be good and gracious to all Schooles of good Learning : To both the Universities , and especially to this of Ours , and all the Magistrates thrreof . To the Right Honourable the Lord Treasurer of the Kingdome , our Chancellour : To the Right Worshipfull Master Vice-Chancellour , Master Proctors , Master Taxors , and the rest who have any Office among us . Lastly , that he would plentifully poure out his blessings upon our Colleges ; and ( as my speciall duty calls mee ) upon the whole Society of Pembrook Hall ; that wee in gracing our Predecessors who have beene alwayes famous in this Church , may follow their iudustry , considering the end of their conversation . For all these ( Fathers and Brethern ) let us humbly offer up to CHRIST our Intercessor , his owne Prayer , to be presented to his Father in our name , that hee would graciously bestow upon us these things , and what ever else shall be necessary for us . Our Father which art in heaven , &c. Another Exhortation to Prayer , used by Bishop Andrewes after his opening of the Text . IN the handling of which Particulars , that the Word of God may at this time obtaine in us the end to which it was by him ordained , and that this our whole action may be profitable , let us by our Prayers hither invite the Holy Spirit , Invoaking to that end the Father by the Sonne . And least wee should be forgetfull of her in our Prayers , which in hers is never unmindefull of us ; let us make intercession to the most mercifull Father , for his Church Catholike , not Romane but Universall , militant upon Earth , scattered over the face of the World . That God would preserve unto her , his Truth , now long since recovered out of the thickest darkenesse of errours : that when it shall seeme good unto him , her Unity , now almost lost through the dissentions of the Christian world , may be restored . And let us not without groanes commend unto God , that part thereof , which besides and above the rest , stands in speciall neede of our supplications ; I mean our Brethren , for what reason soever oppressed , and afflicted with any kinde of crosse . Let us pray for an happy end of their tryals , and while the issue is uncertain , for so much patience as shall be necessary to the meeke and constant sufferance of their troubles . For the portion of the Church flourishing in peace , namely for the Churches in great Brittaine and Ireland , and for that in both the Palatinate . And ( as our speciall duty bindes us ) for the most peaceable and powerfull Prince , James , by the Grace of God , King of Great Brittaine , France and Ireland , Defender of the Faith , and throughout his Dominions , over all conditions and orders both Ecclesiasticall and Civill , Supreame Governour . Let us pray for his long life , &c. multitude of yeares , and that hee may live long , daily more and more to encrease the Kingdome of Christ , see it propagated and rejoyce . For the incomparable Queene Anne . For our springing hope the most noble Prince Charls . For the Bridegroome and the Bride , the most Illustrious Fredericke Prince Elector of the Roman Empire , Count Palatine of the Rhene , and the most Excellent Lady , the Lady Elizabeth , the Kings onely Daughter , our only Princesse . For the most Noble , the Peeres of the Realme , those chiefely of his Majesties most Houourable Privy Councell . For this our Order , for the Clergy and for all the people . But in our prayers first and last , wee earnestly beg of God that hee would be good and gracions to the late Marriage , especially that Sion may be glad therein , in whose Joy God alwayes shares : that hee may so blesse them out of Sion , that they may see ( the clause in the marriage song ) their Childrens children , and ( what wee all doe wish for ) Peace upon Israel . For which blessing let us prostrate , offer up to Christ our Intercessour his owne prayer , in our name to be presented to his Father , that hee would most mercifully and bounteously bestow upon us these things , and what else hee knowes expedient for any of us . Our Father , &c. 
A25835	----	The souls worth and danger, or A discourse exciting and directing to the due care of its eternal salvation upon the words of our blessed saviour Armstrong, John, 1634 or 5-1698. 1677 Approx. 109 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A25835 Wing A3708B ESTC R214882 99826935 99826935 31347 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25835) Transcribed from: (Early English Books Online ; image set 31347) Images scanned from microfilm: (Early English books, 1641-1700 ; 1901:15) The souls worth and danger, or A discourse exciting and directing to the due care of its eternal salvation upon the words of our blessed saviour Armstrong, John, 1634 or 5-1698. 77, [1] p. printed for the author, Cambridge : 1677. Attributed by Wing to John Armstrong. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Salvation -- Early works to 1800. Devotional literature, English -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2005-12 John Latta Sampled and proofread 2005-12 John Latta Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion THE Souls Worth and Danger , OR A DISCOURSE Exciting and directing to the Due Care of its Eternal Salvation ; UPON THE WORDS OF OUR BLESSED SAVIOUR : S t Mat. 16. 26. What is a man profited , if he shall gain the whole World and lose his own Soul ? Or what shall a man give in exchange for his Soul ? CAMBRIDGE . Printed for the Author . 1677. THE Souls Worth and Danger . S t Mat. 16. 26. What is a man profited , if he shall gain the whole world and lose his own Soul ? Or what shall a man give in exchange for his Soul ? OUr Saviour v. 24. tells the Apostle Peter , and all other his faithful disciples ; that rather then deny him , they must deny themselves for his sake ; and that so far as should be needful , they must take up their Cross , and follow him . In all which they must not be hindred , 1. with the loss of life , for , says he , v. 25. the words before the Text , Whosoever will save his life shall lose it , &c. nor 2. should they be hindred with the loss of reputation , for , says he , v. 27. the words immediatly following the text , The Son of man shall come in the glory of his Father , and reward every man according to his works ; and then there shall be a resurrection of their names , as well as of their persons . Nor 3. should the loss of the world hinder them , for says he in the words of the text it self , What is a man profited though he should gain the whole world , and lose his own Soul ? The question is put so as to include a strong denyal : What is a man profited ? That is , he is not profited at all . And again , what shall a man give in exchange for his Soul ? that is , there is nothing that he can give in exchange for it . And therefore our Saviour is to be understood , as if he had said , They that will disobey me , may 't is true be gainers in the world for a while , but if they should be gainers of the whole world , their gains would not be so great as their loss , the incomparable , invaluable , irrecoverable loss of their precious Souls Job 27. 8. What is the hope of the Hypocrite , though he hath gained : ( though he hath gained never so much ) when God taketh away his Soul ? For as it is Psal . 49. 6 , 8 , 17. He that trusted and boasted in his wealth here , when he dieth , he shall carry nothing away , his glory shall not descend after him . Or if it might , it would not buy his pardon , or be a sufficient ransome to God. For the redemption of the Soul is precious , and ( therefore thus ) ceaseth for ever . Whence we may observe , as the subject of the following discourse , That each ones Soul is to them , more worth then the World. Or , that they will be exceeding great losers that lose their own Souls , though it should be by the gaining of the whole World. And this may be made out , by considering first , what it is to gain the World ; and the worhtlesness thereof though gained ; and next , by shewing what it is to lose the Soul ; and the preciousness of that if lost . First therefore as to the gaining of the world , we are to remember that 1. By the world , as S t John 1. 10. is sometimes meant , the whole visible fabrick of the heavens we breath in , and the earth we tread upon ; and thus the Text must be understood only by way of supposition ; for otherwise neither Ahasuerus , nor Alexander , nor any the greatest Conqueror ever gained so much , as to become absolute Master of the whole earthly Globe . 2. By the world may sometimes , as S t John. 15. 19. be meant the wicked of the world . And so , but too many think they have gained what they most desire , if they may but enjoy the frequent Society of the most lewd and wicked people ; concerning whom says Saint Hieron : Discamus Sanctam superbiam , & sciamus nos esse illis meliores . As if he should have said , Let us Christians learn an holy pride , and ( as it may be without any Pharisee-like boasting ) let us know our selves too good for the Company of such infectious lepers of the world . 3. By the world may here be Chiefly meant the things of the world , worldly profits , honours , and pleasures ; As 1 John. 2. 16. The lusts of the flesh , the lusts of the eyes , the pride of life . And so with some to gain the world , is by men-pleasing or time serving , by flatteries or briberies to get honours and preferment in the world . Not a few being willing to give away the world in this sense , to gain it in another . Again with others , to gain the world , is by immodest apparelling , or inticing behaviour , or by the frequent use of unseasonable and immoderate recreation , or by luxurious and riotous living to get the sinful sensual pleasures of the world . And further with the most , to gain the world , is to get the wealth and profits thereof , by covetousness , or by oppression & extortion , or by fraudulent unrighteous dealing , or by abusing a lawful calling ; or using that which is unlawful , so as to live much upon the sins of others , in furthering their pride , or idleness , or prodigality , or quarrelsomness , or wanton lewdness , or beastly drunkenness or the like . In a word , to gain the world in this sense , is by any undue means to get whatsoever in the world the heart of carnal wretches can most desire , and which is as a world to them . Between whom and sincere Christians there is always this vast difference ; Good and faithful Christians seek the favour and fruition of God in Christ , and their own Souls salvation , as their main end ; and in order thereunto , make religion their business ; and all worldly things , even which may be innocently used , with them come in but on the by ; so as , if it shall seem good to God , they can either have them , or be without them . Whereas to carnal people that lose their Souls in the pursuit of the world , their main end is , the pleasing of the flesh thereby some way or other , which their sex , age , education , constitution of body , or condition of life most tempts and leads them to . And with them , Religion , that comes in but on the by ; and if they need it not for a pretence , they can most easily be without it . Yet after all , when such people have , with the contempt of Gods service , the wounding of their consciences , and the abuse of their pretious Souls , gotten the most they can of the world ; at the last they are forced by their own sad Experience to confess the vanity and worthlesness of it . 'T is true these outward worldly things , as they proceed from God , and may lead to him ; as they may fit men for great offices , and noble imployments ; as they may be used for our own and others wellfare , and as they are a means to sustain us in this life , while we are seeking after eternal life , so they are the good blessings of God , which we may labour after , and ought to be thankful for . But as they are abstracted from God , and inordinately loved , sought , and trusted in , so they have this five-fold vanity , which is but too easily discovered in them , namely , their unsatisfactoriness , their commoness , their deceitfulness , their unsuitableness , and unprofitableness . 1. That which speaks the little worth , but great vanity of worldly things , is their unsatisfactoriness . Ahab had the possession of a wealthy Kingdome , and yet for want of Naboths vineyard only , how was he heart-sick , so as to take no content in all his other enjoyments ? 1 Kings 21. 4. In like manner , to what a wonderful height of dignity and earthly happiness was Human advanced , and yet how did so inconsiderable a thing , as the want of poor Mordecaie's knee , damp all the delights of his proud heart ? Esther 5. 11 , 12 , 13. Knock at the door of the Choicest earthly possessions , and they will tell you one by one , sufficiency is not in me . The creature if parted from God , is empty , and the Soul too ; and what fulness can be had by adding one emptiness to another ? Many a poor man hath thought ; if I had but enough to supply such necessaries , and discharge such debts , how chearfully would I serve the Lord without distraction , and not care so much for the world any more ? But when these desires have been granted , they have found themselvs still unsatisfied ; being ready now to thirst as much after fulness , as before after necessaries . It is God only who is All-sufficient , both as to his own happiness , and our satisfaction , Gen. 17. 1. It is Christ the uncreated Wisdome , Prov. 8. 21. Who fills the treasures of those that love him , and causeth them to inherit substance . And if he do not make God ours , as well as the creature , our condition will be but like theirs mentioned Haggai 1. 6. Ye have sown much , and bring in little : Ye eat , but ye have not enough : Ye drink , but ye are not filled with drink : ye clothe you , but there is none warm : and he that earneth wages , earneth wages to put it into a bag with holes . Solomon that was so rich to compass all worldly accommodations , and so wise to find out what was best in them to be enjoyed ; after a full experience , tells us , that if they lead not to God , they will be but vanity and vexation of Spirit . 2. How doth the Commonness of these worldly things abate the value of them ? Eccl. 9. 1 , 2. They come alike to all , and none can certainly know by them either love or hatred ; whether they be the friends or enemies of God. You cannot say , God gives me poverty , therefore he hates me ; or he gives me riches , therefore he loves me ; such conclusions are weak and deceitful . For the good may be afflicted as well as the bad , and sometimes undergoe the heaviest burden of earthly trouble . Luke 16. 15. And on the other hand , the wicked may flourish for a while as well as the righteous , and sometimes enjoy the greatest measure of worldly prosperity . Psal . 17. 13 , 14. Renewing grace is a certain sign of Gods favour , and a special distinguishing mercy , and therefore highly to be esteemed , and earnestly sought after ; but outward comforts , common natural gifts , and acquired abilities , as a fair estate , an healthful body , a faithful memory , a quick understanding , a ready utterance , or the like ; these , though blessings in themselves , yet are but blessings of the left hand , such as are given to the heathen Idolater , as well as to the Christian Worshipper , to the clean and unclean , to him that sacrificeth and him that sacrificeth not . And therefore this their commonness shews much of their vanity and worthlesness . 3. How is there in worldly things a vanity of deceitfulness which also speaks them less valuable ? How many people come to the world as to a lottery , looking for a prize , but go away cheated with a blank ? How often doth the world by promising much , and performing little , first abuse our Judgements , and then frustrate our hopes and expectations ? Have you not sometimes found creature-confidences , like the trusting in the Staff of a brokenreed , whereon if a man lean , it will go into his hand and pierce it ? Isa . 36. 6. Have you not sometimes enjoyed the pleasures of sin for a season , and flattered your self with the long continuance of them ? Whereas that season is gone , and never returns again . Can you not remember what happiness you may have promised your self in such a friend , such a purchase , such a preferment , but some unexpected disappointment or other , some Crosse or other , hath much imbittered them unto you , and lessened your comfort in their enjoyment ? The mutability of the world is the great deceit of it ; which that we may avoid , let us duly consider what the Apostle hath written , 1 Tim. 6. 6 , 7 , 8 , 9 , 10 , 17 , 18 , 19. And again 1 Cor. 7. 29 , 30 , 31. Oh let us not suffer our selves to be imposed upon , counting that to continue long , which he , according to the experience of all , tells us shall abide but a short while and then passe away . Oh let us not think with them Isa . 56. 12. what carnal delights we will have this day , and to morrow much more abundant . Oh let us not say with him S t Luke 12. 19 , 20. Soul take thine ease , eat drink , be merry , thou hast much goods layd up for many years . Least we be awakened with that terrible voice of God , saying , as unto him ; Thou fool this night thy Soul shall be required of thee ; then whose shall those things be which thou hast provided ? Why should we inordinately set our hearts and affections on that which is not ? for as Prov. 23. 5. Riches ( honours , pleasures ) make themselves wings and fly away . When we think our selves most sure of them , when we trust most in them , when by the abuse of them , we are become most proud , stomackful , secure and negligent of Gods service , then are we most sadly deceived , then the wing of prodigality , of oppression , of casualty sweeps them from us ; or else the wing of death carries us away from them in a moment . But suppose the world to perform more then it promiseth , and that we could be sure of it for a very considerable while ; yet have we not immortal Souls to provide for ? Have we not matters of life or death to look after ? And what can all the world be to this ? Oh therefore how nearly doth it concern us to lay up in store for our selves a sure foundation for the time to come ; to anchor our Souls upon Christ the rock of ages who will never deceive us ; and not to hazard them for any thing , in this worthless , because deceitful and changeable , world . 4. That which further shews the worthlesness of the things of the world , is their vanity of unsutableness in respect of the precious Soul. Those are corporeal and fading , this is spiritual and immortal . Those are limited and finite beings , this a substance of unbounded desires , and can be fully satisfied with nothing but communion with the Father , and the Son through the Spirit ; with nothing but a state of grace and salvation , and the fruition of God. All that worth which silver and gold , and such worldly things have , is not so much in their own nature , as from our esteem , or from some outward humane appointment ; but we can never thus make them equally excellent with our selves . 'T is true , by a wilful slavery to sin , we may ( as the Prophet speaks , Jerem. 6. 30. ) turn our selves into brasse , and iron , and reprobate silver ; we may unman and unchristian our selves ; we may undervalue and debase our Souls , blotting out the image of God , and writing upon them the superscription of earth and the world ; Thus indeed , the Epicure may greatly delight in sensual pleasures , and the ambitious mind in flattering titles , and the frothy wit in abusive lightness ; Thus , 't is true , carnal and worldly things , to carnal , and worldly hearts may become but too sutable , dear , and precious . But the desires of a gracious heart are after higher and better things . For every faithful Christian considers that God hath made even our bodies upright , and our faces lifted from the earth ; that we might conceive how far from it , our heaven-born Spirits should be elevated towards himself , and Christ , and heavenly Glory , which are therefore most excellent , because most proportionable and sutable to our Souls , in their utmost capacities . 5. And lastly , the worthlesness of the world appears by its unprofitableness . As Samuel said to the people , 1 Sam. 12. 20 , 21. Turn ye not aside from serving and following the Lord ; for then should ye go after vain things , which cannot profit , because they are vain . Too many indeed are ready to think the profits of the world worth their gaining , even by the loss of their consciences , of heaven , and God himself . And as for those who make conscience of their waies , and endevour to walk circumspectly , closely , and humbly with God ; who scrupulously forbear prophane rash oaths and idle discourse , who are sensible of the least secret sin , who avoid what they can all occasions and appearances of evil , who withstand the corruptions of the times and places they live in , though they gain less in the world ; these are often accounted , such as know not what is best for themselves . But S t Paul assures us , that such Godliness with contentment is the truest gain ; whereas the world , when you have spent all your thoughts , and the labour of your lives upon it ; though it may further you in some lesser respects , yet it cannot profit you in the main thing necessary . It cannot procure us the favour of God , who regardeth not the rich man more then the poor , for they are all alike the work of his hands . He accounts of all , not according to their meanness , or greatness , but according to their real piety and goodness ; Prov. 19. 1. Better is the poor that walketh in his integrity , then he that is perverse in his lips , and is a fool . Prov. 28. 6. Better is the poor that walketh in his uprightness , then he that is perverse in his ways , though he be rich . Observe , They are the poor that walk in their integrity , that know , love , and serve God ; not that kind of poor who are grossely ignorant and neglectful of God , and who lead sensual , sloathful , and heathenish lives ; though they above others , might be most easily convinced of the emptiness and unprofitableness of the world , and so have greater care of their Souls salvation , seeking out after God in Christ to supply their Spiritual necessities , that it may be better with them in the life to come . Again , the world cannot ease the pain of an afflicted conscience ; nor can it give us the grace we want . Ordinarily 't is so abused , that it makes people not more thankful , but more forgetful of God ; nor doth it ( as it ought ) draw their hearts nearer to God , but sets them at a further distance from him ; nor doth it make them more humble , but more haughty ; nor more constant and sincere in duties , but more unfit for any good word or work . Nor can the world profit us in the day of wrath . When the sinful pleasures of youth are ended by sickness , age , or death , what can be left , but the worm of conscience bred out of them to torment the Soul for ever ? Have you not sometimes considered with your self , how soon the world and its pleasures will turn you off ? How can you but now and then take notice of your own frailties which tell you , how certainly and shortly you must lie down in the dust ? Do you not sometimes go to the house of mourning , or stand by dying people , confessing the world to be nothing worth , and complaining of the losse of their time and strength spent upon it ? And do you not see how little it doth for them in their greatest need ? Oh therefore let this prevail with us to prize our Souls above the world ; let this ( with what hath been considered in the foregoing particulars ) make us set as light by it , as it doth , or will do by us . Let us henceforth make Christ our treasure , and count it our happiness to honour and worship him as we ought to do . Let us make God our portion , and sit down content with him alone , and let them who can get no better , take the world and the pleasures of it . Having now seen , what it is to gain the world , and the worthlesness thereof though gained , we are in the next place to consider , what it is to lose the Soul , and the preciousness of that if lost . As to the losing of the Soul , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred , to lose , signifies to have a mulct or punishment inflicted , and so may import , not only the fatal final losse or damnation of the Soul , but also any losse or damage that belongs to it , here or hereafter . 1. Therefore to lose the Soul is to lose ones self . A mans Soul is the principal part of himself , and so it is in S t Luke ch . 9. 25. What is a man advantaged , if he gain the whole world , and lose himself ( Soul and body too ) and be cast away . 2. To lose the Soul implies a being deprived of all further opportunities and seasons of grace , of all virtuous and gracious endowments , which are as the life of the Soul. When Christ calls by death or Judgement ; they that like the foolish virgins , have not oyl in their lamps , and their lamps trimmed , that have not their Souls adorned with the saving graces of his Spirit ; they shall not enter with him . Having waited so long already , and all in vain , he will now stay no longer , till they go and buy for themselves , but will shut the door of mercy against them for ever . 3. The losing of the Soul implyes the losse of all such earthly enjoyments , as sensual hearts love and prize above their Souls , and for which they undoe themselves for ever . Oh who can express the wretchedness of such people , when they shall stand before the Judgment seat of God , to receive their just doom , in the most forlorn and desolate condition , stript and forsaken of all carnal comforts , friends , possessions , and outward accommodations whatsoever ; which to the hazard of their Souls , they have grasped at , and used in a sinful way ; and therefore must now lose both the Soul and them too eternally . 4. The losing of the Soul implyes the losing of Christ , and Heaven , and the blessed Vision of God for ever . And this indeed is the loss of losses , such as there was never the like before , nor ever can be again after it . The fore-mentioned might be born , but hardly ; but this is intollerable . This worst effect of sin , Depart from me , or go away from me , is as terrible a word , as everlasting fire . For alass ! Whither shall they go , that go from God , when he alone hath the power of eternal life . Ten thousand words cannot speak a Soul more unhappy , then those two words , without God , Eph. 2. 12. Thou mayst be without riches , without friends , without health , without liberty , nay , without all outward blessings , and yet be blessed ; but if without God , thou art cursed with a curse . The hypocrites hell which is the hottest of all other , is set out by this , Job 13. 16. The hypocrite shall not come before God. When God would most powerfully perswade to dutie , this is his motive , Jerem. 7. 27. Obey my voice , and I will be your God. When he would most effectually disswade from sin , this is his argument , Jerem. 6. 8. Be instructed , O Jerusalem , least my Soul depart from you . And again Hos . 9. 12. Wo unto them , when I depart from them . How sad a saying is that of Sauls , 1 Sam. 18. 15. I am sore distressed , for the Philistins are upon me , and God is departed from me . How mournfully doth Micah bemoan the loss even of his helpless idols , Judges 18. 24. Ye have taken away my Gods , and what have I more , and what is this ye say unto me , what aileth thee ? How sadly is holy David and our Blessed Saviour afflicted at Gods absence in part , and for a while ? My God , my God , why hast thou forsaken me ? says the one . Lord ( says the other Psal . 88. 14 , 15. ) why castest thou off my Soul ? Why hidest thou thy face from me ? I am afflicted and ready to dye , while I suffer thy terrours , I am distracted . Do these so complain of Gods absence in part , and for a while ? how bitterly then will the lost Soul complain when forsaken of God utterly and eternally ! Some are ready to say to God , as Job 21. 24. Depart from us , for we desire not the knowledge of thy ways . They think him sometimes too near them in a Sermon , in a private instruction , in a motion of his Spirit , or in a conviction of conscience ; and could wish him , with his holy Laws farther off , that they might sin more securely ; but let such beware , least he take them at their word , and give them their wish to their woe , in banishing them everlastingly from his comfortable presence . Oh with what tormenting grief will they then behold those Soul-ravishing delights , which the righteous have in the presence of God , the fountain of all good ; whilst they are sentenced to an eternal separation from him ! How sad and deformed a spectacle is the body from which the Soul is parted ; oh how sad then shall the condition of that Soul be from which God is parted for ever ? This though very grievous , yet is not all , for 5. and lastly , the losing of the Soul implies further it s being brought to the highest degree of sin , and consequently to such a fulness of sorrow , and such a weight of Gods burning eternal wrath , as no heart can conceive , or tongue express . They that would choose sin , to save themselves from a little trouble or affliction , will find , that now what they feared , and ten thousand times more is come upon them . The wicked could now wish their Souls were so lost as to cease to be , that they might cease to be tormented ; but God by his infinite power will both uphold them in their being , and make them more sensible of pain then ever , that they may be the subjects of greater punishment . And now the Conscience of a lost Soul gnaws to think , so many nights I went to bed prayerless ; so many times I swallowed down unlawful gain ; so many hours I spent in revelling , foolish sporting , or idle unprofitable talking ; so many opportunities of receiving good at the Lords-supper and other ordinances , I have lost , because I would not prepare for them , nor so much as defile my foot , or endure a little cold or trouble , to be present at them . Oh that I had been more diligent in the practice of religion and holiness ; oh that I had kept the Lords-day better , and been more innocent in my walking all the week after , though a less gainer in the world ; Oh that I had never known such or such a sin , which I loved , lived in , plotted and contrived , and by which I have now wrought my own eternal ruine ; Oh that I had spent but half my mis-spent time in praying , and studying Gods Word , in doing good , and watching over my ways , then had I been yonder in Heaven , but now I must be for ever tormented in these flames . Thou mayst now so under value thy Soul , as to spend much more time upon thy beasts then upon it ; though Truth it self tells us in the Text , that it is more worth then a world . But that which is now despised , in hell will be esteemed ; and the damned shall fully know the price of this Pearl , whether they will or no. But it is far better to know and believe it now , that we may be more careful of its preservation . Consider therefore , I beseech you , in the next place , the preciousness of the Soul in these several respects . 1. As to God our maker , for did not he at first make it in innocency , after his own glorious image in knowledge , righteousness , and holiness , Gen. 1. 26. Eph. 4. 14. Col. 3. 10. And ever since , how is it the body of the Child only , the frailer and viler part , which is from the substance of the Parents ? ( as it was at first formed of the dust of the ground Gen. 2. 7. ) whereas the precious Soul , which is of a Spiritual nature , and shall never die , hath its immediate being and original from God the Father of Spirits , Heb. 12. 9. Infundendo creatur , & creando infunditur . How is it God only , from whom it is , who can effectually command the Soul to subjection ? ( while the Magistrate can but force the outward man ) And God only who can punish it ? ( while man can but kill the body , S t Mat. 10. 28. ) Still even under the state of corruption , how is it the Candle of the Lord , and the master-piece of his creation , shewing the dignity of its nature by its various and noble operations ? He that by these knows not what the Soul is , knows not what a man is . For what is it but the Soul which thus distinguisheth us from brute beasts ? What is it but the Soul , by which you are thinking , reading , or asking , what a Soul is ? What is it but the Soul which is the fountain of precious life , and therefore much more precious in it self ? Prov. 6. 26. The adulteress will hunt for the precious life . The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precious Soul. What is the Soul but the rational nature containing the sensitive and vegetative ; The Principle or first Act by which we move , perceive , understand and freely will ? And how do these acts speak the excellency of the Powers from whence they flow ! and how do those Powers shew the worth of the Soul it self ? 2. Consider its Excellency in relation to Christ our Redeemer . What can more clearly demonstrate the preciousness of it , then the greatness of that price which he payd for it ? Being willing to lay down his life to deliver the Soul from eternal misery . 1 S t Pet. 1. 18 , 19. The Apostle says we are not redeemed with gold or silver , or any such corruptible things ; but with the precious blood of Jesus Christ . The more noble the person taken captive , the larger is the summe required for his ransome . Our Saviour in all likelihood would not have done what he did , to keep the whole frame of heaven and earth from being dissolved ; but to save those precious immortal Souls from perishing , which were capable of enjoying so much good from God , and bringing so much glory to him ; he was ready , to take our nature , to suffer his Fathers wrath , to live a painful life , and dye an accursed death , by all which we may read in most fair and large Characters the worth of the Soul. 3. Consider its excellency in relation to the Holy Ghost our Sanctifier . Oh how precious must that needs be , which is cleansed , quickned , and beautified with precious faith , as 't is called , 2 Pet. 1. 1. And so we may say with precious hope and charity , with precious wisdome , meekness , temperance , patience . Oh the Excellent supernatural operations of such a Soul ! The mind is busie to know God in Christ , and to understand his will revealed in his word . The memory thinks of him , the conscience stands in awe of him , the Will chooseth and embraceth him , the heart trusts in him and is set upon him ; The affections are taken up in loving him , rejoycing in him , fearing to offend him , desiring to please and enjoy him . These are the truly noble , and worthy imployments of the Soul as redeemed and sanctified , and renewed after the image of God. 4. Consider further its excellency with relation to the heavenly Angels . For why should they attend us as ministring spirits , if our Spirits were not of an excellent angelical nature , and fit to minister unto God ? Nay 5. may not the faln accursed angels , and Satan himself tell us the worth of a Soul , by his being so much the enemy of its Salvation , when he compasseth the earth , Job 1. 7. and goeth about night and day to devour and deceive them , 1 Pet. 5. 8. 6. Why should God , if it were not for our precious immortal Souls , give us the Scriptures , and an excellent religion to shew us the way to happiness ? Or why should he in the Scriptures dignifie us with such honourable titles , as to be called his Friends , his Children , to be called the spouse , and the members of Christ ? 7. Why too should Ministers be appointed by him , to preach , and pray , and labour for us , if we had not such precious Souls to save or lose ? Hebr. 13. 17. Obey them that have the rule over you , for they watch for your Souls . Why should they preach in season and out of season , and be so reviled , and suffer so much to perform their work , but that they know That he that winneth Souls is wise , Prov. 11. 30. And that he which converteth a sinner from the errour of his ways , shall save a Soul from death , and shall hide a multitude of sins . 8. Moreover , why should such store of other mercies be provided for us ? Why should a world of creatures ( whose corporeal substance seems as excellent as ours ) attend and serve us , if we were but an ingenious sort of brutes , and had not reasonable immortal Souls more worth then the world ? Other Creatures are made for man , and man for God , to glorifie him by them , and for them . And surely they have a right estimate of the Souls worth , who measure by it the worth of all worldly things ; who reckon of their in-comes , their friends , estates , preferments according as they help or hinder them in the service of God ; counting them more or less excellent , as they are more or less subservient to his honour , and their own or others Souls everlasting happiness . 9. Consider the precious Soul in its tendency , which is to an eternal enjoyment of God , an infinite good ; and that , as fully as humane nature is capable of , and that in a state of absolute perfection . Intellectus quaerit Deum . The Soul reacheth after God , and this speaks its excellency that he alone can satisfie it . O Lord ( says S t Augustin ) thou hast made us for thy self , and our heart is unquiet till it comes unto thy self . Here , O Christian , thy weaknesses are thy grief , and thy afflictions or meanness may render thee despicable in the eyes of the world , but being sincerely converted , thy Soul is in a tendency to that happiness , where it shall be enlarged , and perfected to partake the more of God. Where it s best faculties shall be united to the best object , in the best and fullest manner to eternal ages . If sincerely converted to God , thy Soul is in a tendency to that illustrious heavenly glory , which is only sutable to it , and which will render far more precious and illustrious , both it , and thy body too , after the resurrection . 10. Hence we adde one consideration more of the Souls excellency , and that is , in respect of the body here . David speaking of the body , Psa . 139. 14 , 15. O Lord ( says he ) I will praise thee , for I am fearfully and wonderfully made ; marvellous are thy works , and that my Soul knoweth right well . My substance was not hid from thee , when I was made in secret ; and curiously wrought ( or imbroydered ) in the lowest parts of the earth . Galen more atheistical before , when he came to see the anatomy of mans body , and considered the excellent frame thereof , Now ( says he ) I adore the God of nature . Yet we know the body is but the case or instrument of the Soul , which so far exceeds it , that in many things , with God , the willingness and pure intention of the mind is chiefly lookt at , without which bodily exercise profiteth little . Though a man give his body to be burnt , if there be wanting the charity of the Soul , it availeth nothing , 1 Cor. 13. 3. Nay there are several actions of the Soul which are beyond that which concerns the body at all ; as the knowing of God , and the life to come , and many notions in mathematicks and other sciences which are abstracted from bodily substances . In adversity , there may be solid joys in the mind ; as there may be real torments upon a mans spirit , which the Primitive Christians and Martyrs being freed from , made little reckoning of their outward sufferings , but endured them ( as Sozomen says ) as if their bodies had been other folks , and not their own . In prosperity too there may be a power in mans Soul to curb the body in that which is most sutable and pleasing , which a beast cannot do . 1 Cor. 9. 27. I keep under my body and bring it into subjection , St Mat. 18. 8 , 9. Prov. 23. 1 , 2. When thou sittest to eat with a ruler , consider diligently what is before thee . And put a knife to thy throat , if thou be a man given to appetite . Again , when the body faints with age or sickness , the Soul may have strong desires after God and eternity . And when the body returns to the dust , the immortal spirit goes to him that gave it to be judged to weal or woe . I desire ( says the Apostle ) to be dissolved , and be with Christ . Father ( says our Saviour ) into thy hands I commend my spirit , S t Luke 23. 43. and 46. to the penitent thief , This day shalt thou be with me in Paradise . The body , you see then , though curiously wrought or imbroydered , is but the cabinet of a more precious Soul , which as was said , is chiefly the man. Oh therefore let us not live as if we were all of a piece , and the body was the man ; as if that only was to be adorned , pampered , and provided for . God having given us Souls capable of all those excellencies which he is pleased to impart to the best of his Creatures , let us count them richly worth the care and labour of an holy Christian life . Far be it from us , to be willing of so much pains for the world , and to call farless for the Soul too much ado . Far be it from us , to think our precious Souls , no more worth then honour , wealth , or foolish mirth . Oh , far be it from us , to count them so worthless , as to be abused to the basest drudgery , to be poysoned with sin and sensuality , or to be ventured for a thing of nought . But thus you have seen , both what it is to gain the world , and what to lose the Soul ; as also the worthlesness of the one though gained , and the preciousness of the other if lost ; which if you compare , and duely consider ; you will acknowledge , as our Saviour here hath taught us , That each ones Soul is of such worth and excellency , that they must needs be exceeding great losers who lose their Souls , though it could be by the gaining of the whole world . As for the more full and particular improvement of this weighty truth , which so nearly concerns every one of us , you may take it in the following inferences . Use 1. Is the Soul of any man or woman whatsoever more worth then a world . Hence then , O Christian , learn to entertain right thoughts concerning the dignity of thy nature , and let this 1. make thee hate to dishonour thy self , by thinking , speaking , or doing any thing unworthy of a rational Soul , much more of a Christian . Let this make thee afraid to live and dye so vilely , as at last with the wicked to wish thou hadst been made a toad or serpent , or that thou hadst never been born . 2. Rather let this consideration make thee careful to live holily to Gods glory ; and so to praise him for thy Soul , made capable of so excellent a work , as to love , serve , and honour him here ; and of so glorious a reward , as to enjoy him hereafter . 3. Let the same consideration move thee to praise God also for Christ , the Lover of Souls , who hath done and suffered so much for their eternal welfare ; and in him , to praise the Lord , especially for all other Soul mercies and advantages . Though he should be pleased to keep thee short of other things , say with a thankful heart , as Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings in heavenly places in Christ . Gaius had a Sickly body , but was happy in the prosperous state of his Soul. Beloved ( says S t John Epistle 3. v. 2. ) I wish that thou mayst prosper , and be in health , even as thy Soul prospereth . 4. Let this dignity of thy humane nature help thee to see the dignity of thy holy religion . And remember , though every thing else be mean about thee , yet thy sincere religiousness relating to the precious Soul , is no mean , but an excellent thing ; which as Solomon says , makes the righteous more excellent then his neighbour . 5. Let this further make thee to carry they self alwaies humbly and courteously towards the meanest people thou canst meet with ; considering , that though thou mayst differ from them in some outward respects , yet they have Souls , which in their own nature , are as precious as thine own . Use 2. Is the Soul more worth then a world ? and shall they be such exceeding great losers that lose their Souls , though by the gaining of the whole world ? See then a great help Christians have to beat back Satans temptations , when tempted to evil , as Eve and our Saviour , by any thing in the world . Should a Chapman bid thee for any part of thy goods , not so many pence as they are worth pounds ; wouldst thou not turn away with scorn from one that offered thee so much to thy loss ? Or if but for thy life , thou couldst have an earthly crown , or the whole world layd in thy hand ; wouldst thou not utterly refuse it , knowing it could do thee no good at all when thy life was gone ? Wilt thou then exchange thy so precious Soul to its eternal undoing , when offered for it but a morsel of base gain , or a cup of stoln pleasure which will vanish in a moment ? Therefore 1. When about to lye , dissemble , curse or swear blasphemously , if the next abuse of thy tongue would cost thee the certain loss of that unruly member , would not self-love make thee refrain from such evil ? and wilt thou not do so much more for the love of God , and to prevent the loss of thy precious Soul. Take not his name , who made thy mouth , in vain : It gets thee nothing , and hath no excuse : Lust and wine plead a pleasure , avarice gain : But the Cheap swearer through his open sluce Le ts his Soul runne for nought , as little fearing : Were I an Epicure ; I could bate swearing . Again 2. when tempted to drink more then will do thee good , if one should assure thee that the next needless cup was mixed with deadly poyson , thou wouldest certainly refuse it ; counting thy life more precious then to be so vilely cast away ; shouldst thou not then much rather , resolutely and constantly avoid such beastly drunkenness ; as manifestly endangers the life and happiness of thy far more precious Soul ? 3. So when tempted next to Ale-house gaming and stage-plays , in hopes of a little sordid gain or pleasures ; mayst thou not remember how deeply thou makest thy own and others Souls guilty of abundance of sin , vanity , and prophaneness ; and then think how dear bought thy mirth would be , if that nights laughter should ( as it may for any thing thou knowest ) end in weeping and gnashing of teeth ? As also how little gainer thou wilt be , when thou hast staked and lost , if not the maintenance of thy family ; yet , thy time , reputation , and the credit of religion , and therewith the favour of God , the peace of thy conscience , and the happiness of thy Soul. 4. Moreover how powerfully should the same consideration perswade each one to abstain from fleshly lusts which war against the spirit , 1 Pet. 2. 11. As also 5. not to covet to be rich in a sinful way , because they that do so , fall into temptation and a snare , and into many foolish and hurtful lusts which drown men in destruction and perdition . For the love of money is the root of all evil : which while some have coveted after , they have erred from the faith , and pierced themselves through with many sorrows , 1 Tim. 6. 9 , 10. And again , Jerem. 17. 11. As the Partridge sitteth on eggs , and hatcheth them not : so he that getteth riches and not by right , shall leave them in the midst of his days , and at his end shall be a fool . The next temptation that comes to draw thee , like Esau , Judas , Ahab , or Achan , to gain some little trifle , or to get some swinish pleasure , Thy conscience may tell thee , that if thou dost deliberately commit such a sin ; thou dost at the same time , wilfully in a manner , sell or pawn thy Soul which is of so great value ; or at the best , dost for a small matter most sadly venture the loss of it . For thou knowst , that the sin is damning in its own nature ; and thou canst not tell but thou mayst dye with the guilt of it upon thy conscience ; being thou canst not tell , whether God will give thee time , or an heart to repent of it or no. Which of us should not be afraid to consent to any wilful sin , if we verily thought we should dye presently upon the doing of it ? Should the Tempter offer us all the Kingdomes of the world , as a reward of our iniquity ; surely we should see sufficient reason , like our Saviour , to refuse to fall down and worship him , or any ways to yield unto him ; considering that by dying instantly upon the deed done , we might lose a Soul , as our Saviour tells us , more precious then the world . Or as in an ancient inscription upon a certain monument in this Land : Who so him bethoft , Inwardly and oft , How hard it were to flit , From bed unto the pit , From pit into pain , That nere shall cease again , He would not do one sin , All the world to win . If therefore tempted to any of the fore-mentioned evils , or any other , think seriously with thy self , would I now do this if I were to leave this world presently , and my Soul call'd to an account as soon as it is done ? And then think further with thy self , that thus it may be for ought thou knowest ; for thus in Gods just judgment it hath been with many a one . Many like Belshazzar , Elah , or Amnon have dyed in the midst of their drunken Cups , Dan. 5. 6. 1 Kings 16. 9 , 10. 2 Sam 13. 26. More like Corah and his company have been swept away in their rebellious courses either against Minister or Magistrate . Others like Zimri or Cozbi have been smitten with death in the act of their uncleanness . Not a few have begun frivolous and malicious law-suits , and dyed in the prosecution of them . In some peoples mouths , a lye , a curse , or a rash oath have been their last words . In other peoples lives , a fraud or oppression have been their very last actions . Christian Reader , surely this should lay a constant restraint upon thee , and make thee watchful against all vicious practices ; least thou be tempted , so to sin against thy own Soul at any time , that on the morrow it will be too late to repent thee of it ; least on any worldly account , for a thing of nought , thou hazard thy Soul more worth then a thousand worlds . Oh resolve henceforth stedfastly with thy self , however tempted to any destructive wickedness of life , by Gods assistance , to keep thy precious Soul safe and innocent , whatever thou gettest , or whatever thou losest , in this worthless and perishing world . Use 3. Is the Soul so precious , and the loss of it so dreadful ? Let this then be further improved to make every faithful Christian watchful against errour in Judgment , as well as against wickedness of life and conversation . Heresies are reckoned by the Apostle among the works of the flesh , Gal. 5. 19 , 20. And some are said to be damnable , 2 Peter 2. 1 , 2 , 3. and 2 Thes . 2. 10 , 11 , 12. Because they received not the love of the truth , that they might be saved . For this cause God shall send them strong delusions , that they should believe a lie . That they all might be damned who believed not the truth , but had pleasure in unrighteousness . This Use much concerns thee , if thou livest near or among Seducers , who by their often gainsaying in private what thou hearest in publick ; by their interest and familiarity with thee ; by their seeming piety and sheeps-cloathing ; by their confident assertions and proud pharisaical boastings ; by their cunning reasonings , their fair flattering words , or their terrible threats , would bear thee down from truth and unity . But to keep safe thy Soul be intreated to these few things . 1. Forget not how errour leads to schism and separation , which is full of horrible impiety . For is not schism or causless dividing from the congregations of Christian people ; a breach of peace ; and so a violation of the very Testament of our Lord ? St John 14. 27. As also of love , and so a disowning the Chief badge whereby Christs disciples are known from the infidel world , S t John 13. 35. Is not schism further a subdividing of the Church into factions and parties , who expose and discover each others infirmities to the wicked , and to the common adversary ? so that they are scandalized , and entertain hard thoughts of religion , and of God the Authour of it , and are prejudiced against all the perswasions of the Gospel though designed for their own good . Oh how heavy an account will such discredit of religion , such dishonour of God , such frustrating of Christs Gospel-designs , and the miscarriage of such a multitude of Souls amount to ! Again , is it not schism and division that lessens the Common strength by dispersing it into many smaller societies ? Did those who withdraw from us , joyn with us , and strengthen our hands , ( as they may do , and be never the lesse holy , but the more ) we might hinder more evil , and more convince the ungodly , and do much more good . But now separating from us , and speaking all the evil they can against us , and against what we do , they hinder much the work of Christ in our hands , and must sadly answer for it . Moreover , do not they who run into ways of schism hinder discipline , and bring contempt upon authority , and weaken it , and so make great liberty for all the vices and scandals of wicked men , by a consequent impunitie ? And thus are they not guilty of increasing those sins in others , which they themselves complain of , because they disrespect and weaken that Authority , whether of Magistrates or Ministers , which might otherwise restrain or reform them . Besides , are not all divisions , hatreds , animosities , and such like filthinesses of the spirit , which are to the tearing and rending of the Church , most passionatly disclaimed by our Saviour and his Apostles ? And do we not find in S t Jude v. 19. Separation joyn'd with a wanting of the Spirit of Christ ? Surely they who have the Spirit of Christ dwelling in them , they love the Church , Order , Discipline , Ordinances and Ministers of Christ , and will not easily be drawn from them . That one spirit of his inclines them to unity , and makes them fear divisions , as a man fears the mischief of dividing and wounding his own body . By this they feel such insufficiency and ignorance in themselves , that they rather think themselves exceedingly beholden to Ministers that will teach them , then grudge or scorn to be taught . And by the same spirit they have that sense of their own unworthiness , that humility , and that charity to others , that they are far readier to say , we are not worthy to joyn with the Church ; then to say , The Church is not worthy to joyn with us . Now that thy Soul may not be subverted with errour , remember this in the first place , the great impiety of separation which it leads to . 2. Beware of an itching ear after new-fangled opinions . He is half gone to errour that covets , and lissens after novelties . We read of itching eares , 2 Tim. 4. 3 , 4. For the time will come when they will not endure sound doctrine ; but after their own lusts shall heap to themselves Teachers , having itching ears . And they shall turn away their ears from the truth , and shall be turned unto fables . We read also of following after another Gospel , Gal. 1. 6. But repentance towards God , and faith towards our Lord Jesus Christ , and sincere holy obedience , is that Good old way which we , with other Christians , must walk in to heavenly glory . 3. Take heed of pride , conceitedness , and confidence in thine own judgement or understanding . The humble God will teach , but he resists the proud , 1 Pet. 5. 5. Pride usually is the mother of heresies : it was of old the condemnation of the devil , 1 Tim. 3. 6. the ruine of our first Parents ; and therefore no wonder if it ruine so many Souls in these days . 4. That thy Soul may not be subverted with errour , labour to be well grounded in the foundation-truths of the Christian religion , and to turn thy knowledge into practice . And to this end , be intreated to make good use of the foregoing Book , and especially , study the Scriptures with humility , and be much in prayer , that God would guide thee by his holy Spirit into all saving truth , and keep thee from falling into errour . And remember , That what has been commonly received by the people of God , and embraced and practised by the Saints in all ages , is not lightly to be rejected and deserted . We agree with the first and best Christians . We have the same God , the same Christ , the same Holy Ghost . We have the same Ministers , and Doctrine , and for the main , the same Worship , Discipline , Prayers , Praises , and Solemn Assemblies . We have the same Scriptures , the same Baptism , the same Lords-supper , Lords-day , Lords-prayer ; as also the same Creed and Ten Commandments ; We have , blessed be God , in many of us , the same holy and gracious disposition of heart which they had ; and there is nothing in our holy religion hinders , but it may be so with the rest . Moreover there is no sin , which they disliked which we do not dislike ; neither is there any duty of holiness , which they ( or any other ) could justly commend , which we do not also commend and allow , and by Gods grace many of us more safely practice , then those who accuse and separate from us . How can any rational man think God would leave the generality of his people in all ages and places thus seeking him , thus as careful of their Souls welfare as any other , thus as earnestly desiring to be led by his word and spirit into the ways of truth and holiness ; how , I say , can any rational man imagine , that , till of late years , God would leave the generality of his people to errour and seduction of mind . And then consider with thy self , whether it be not safer to follow the foot-steps of the flock of Christ , then to be led away by pretenders to any new light whatsoever . 5. When tempted by cunning deceivers which thou art not able to grapple with , seek the assistance of others ; That they may help thee to be valiant for the truth , and to contend earnestly for the faith once delivered to the Saints ; and that both on thy own behalf , and for the benefit of posterity , Jerem. 9. 3. Jude v. 3. People are careful to leave their lands to their children ; and should they not be much more careful to leave them the saving knowledge of God. Gospel-truth is the treasure of the Soul ; wilt thou then so tamely and easily part with it , or suffer those crafty persons that are now abroad to rob thee of it , without so much as repairing to those , who would help thee in the defence of it ? If thou fearest the losse of any part of thy estate thou takest the Lawyers advice ; If but thy beast be ill thou wilt ask of others ; and if they direct thee to a cure in writing , which thou canst not read thy self ; wilt thou not diligently get others to read it to thee again and again , till thou knowst what it is , and how to use it . Much more , if thy own , or thy childs bodily health be in danger , thou carefully consultest the Physician ; why then art thou not willing , when thy own or thy Relations Soul is much more in danger , to go to them for direction , whom God hath made by their office spiritual Physicians and Guides in the waies of truth and holiness ; being ready to learn and practice the directions which they shall give thee ? Oh what a wretched thing is it , that people should so contemn their own Souls , as to part with their religion before they have throughly understood it ; or before they have sincerely and humbly tried and practised it ; or when they have only heard what is cunningly said against it , and not what may be truly and rationally said for it ! Oh that any should be so unjust and cruel to their precious Souls , as prodigally to cast them away , and not take the pains to hear and read that , whereby they might come rightly to know the things which concern their everlasting peace ! 6. That which I would chiefly , and in the last place intreat for thy Souls safety is this ; Expose not thy self to the temptations of Seducers . The Soul is more precious then to be hazzarded upon the mistaken sense of the Apostles words , 1 Thess . 5. 21. To trie all things thou needst not be of all religions how false or dangerous soever . Among several poysons thou wouldst not trie any of them , whether it would kill thee or no. Therefore the meaning of this place must be , that we are to examine the Doctrines that are delivered unto us , by the Scripture , whether they are built thereon or no. Like the Bareans commended , Acts 17. 11. who searched the Scriptures whether those things were so , that were delivered to them for the truths of God. And let that place , Rom. 14. 1. be considered by all such as are not throughly grounded in the Principles of Christianity . Him that is weak in the faith , receive , but not to doubtful disputations . Every private Christian is not fit to cope with hereticks , and such as are skilful to destroy the faith of others . You would not allow a man to come and undermine the foundation of your house ; This do they , and worse , that go about to undermine your Faith , and labour to shake and unsettle you in the grand truths of the Gospel . Therefore I say again , Expose thy Soul as little as may be to the temptations of seducers . 'T is in vain for any to pray to God to keep them from the infection of errour , if they wilfully ( against the express word of God ) and without any just warrant and call , run into the company of Seducers and read their Books . Observe well , how God in the Scripture bids us , To beware of them , S t Mat. 7. 15. not to go after them , S t Luke 21. 8. To avoid them , Rom. 16. 17. To turn away from them , 2 Tim. 3. 5. If they come to us , not to receive them , or bid them God speed , or encourage them , 2 Ep. Joh. 10. Though they come with seeming zeal , Gal. 4. 17. They zealously affect you , but not well ; Yea they would exclude us , that you might affect them . Though they come with pretences of Gods Spirit , this they may easily do who are led by their own spirit or a worse . 2. Cor. 11. 3. But I fear lest by any means , as the serpent beguiled Eve through his subtilty , your minds should be corrupted from the simplicity , which is in Christ . v. 4. For if he that cometh , preacheth another Jesus whom we have not preached , or if ye receive another spirit , which ye have not received , or another Gospel , which ye have not accepted , ye might well bear with him . v. 13. For such are false Prophets , deceitful workers , transforming themselves into the Apostles of Christ . v. 14. And no marvel , for Satan himself is transformed into an Angel of light . v. 15. Therefore it is no great thing if his Ministers also be transformed as the Ministers of righteousness , whose end shall be according to their works . And to this we may adde but two Scriptures more and so finish this use . The one 2 Pet. 3. 17 , 18. Ye therefore , beloved , seeing ye know these things before , beware lest ye also being led away with the errour of the wicked , fall from your own stedfastness . But grow in grace , and in the knowledge of our Lord and Saviour Jesus Christ . The other Jude v. 24 , 25. Now unto him that is able to keep you from falling , and to present you faultless before the presence of his Glory with exceeding joy . To the only wise God our Saviour , be Glory and Majesty , Dominion and Power , now and ever , Amen . Use 4. Is the losse of the precious Soul so exceeding great and dreadful ? How very careful then , so far as concern'd , should we be of the welfare and salvation of the Souls of others ? And how fearful should we be to have any hand in their utter undoing ? If thy friend , after thou hast warned him , will take such ways , as but to ruine his estate , dost thou not think it well , when thou canst say ; praised be God , in that I am not guilty of it . Much more , if any of thy relations , neighbours , or acquaintance , after thou hast endeavoured thy duty towards them , will follow such courses , as to ruine their Precious Souls , is it not a great mercy , when thou canst say ; blessed be the Lord , in that I have had no hand in it . In a Country , a Parish , a neighbour-hood , a family , by setting a good example , and so furthering the work of Christ in the hands of his Ministers ; thou mayst not only benefit thy self , but be always doing good to others , as long as thou livest ; and the Souls of those , whom , time after time , thou hast encouraged in the ways of holiness , may come to bless God for thee , and with thee for ever . Whereas by shewing a bad exampl , thou hinderest the messengers of Christ in his work and service , and art continually doing mischief to thy self , and others about thee , all thy life long . And the perishing Souls which thou hast any way drawn to sin and ruine , may curse thee eternally , as a wretched miscreant doing more hurt , then if thou hadst ruined a whole Kingdome , as to the outward estate of it . Oh therefore if thou hast inticed any to sin , and they be yet a live , seek to do their Souls as much good , as thou hast been a cause of evil . But if they be dead , and swallowed up in the torments of Hell , think what a case thou art in , and how justly thou mayst fear to follow them , if a great repentanee prevent it not . But this chiefly concerns those who in a more special manner are entrusted with the Souls of others , whether Ministers , or Parents and Family governours . 1. As for every faithful Minister of Christ , how exceeding careful should they be for the Souls committed to their charge ? How exceeding careful should they be to save themselves , and those that hear them ? And to keep themselves ( as S t Paul says he did ) pure from the blood of all men . 'T is true God hath made our Calling excellent and honourable ; but people would see little cause to envy us that double honour of respect and maintenance which the Apostle would have given 1 Tim. 5. 17. did they rightly consider , how weighty our charge is , how dangerous our condition , how many and difficult our duties , and how troublesome our fears and cares touching the estate of their Souls . I know some may think , we take more care then needs ; wishing we would meddle less with them in their ignorant , careless , and secure ways ; which we could wish too , if it would consist with Gods honour , the credit of religion , and their and our own safely . But , I besech you , consider , if any of you was intrusted with a Jewel of five or ten thousand pound price , would you not see it needful to watch all ways and by all means to keep it safe and secure ? and if you had many such in your custody , would you not be the more sollicitous , especially if you saw they were in continual danger ; and if further , you knew that if any of them should be lost by your default , you should certainly lose your life for it ? But now , which is much more , we are entrusted with many , very many precious Souls , each of them more worth then a world ; and they are , we see , in great and apparent danger to be ruined for ever , by manifold errour and wickedness , and by innumerable temptations of the flesh , the devil , and the world ; and we know moreover , that if any of them perish through our neglect , our own Souls may come to perish with them , and for them ; as was said to him who had one to keep , 1 Kings 20. 39 , 42. If thou let this man go , or be missing , thy life shall go for his life . Have we not then need to be watchful to the uttermost of our power , and to be carefull all the ways we can , for their safety and preservation ? Consider well Acts 20. 17 , 18 , 19 , 20 , 21 , 26 , 27. — Ye know after what manner I have been with you at all seasons , serving the Lord with all humility of mind , and with many tears and temptations which befell me . — And how I kept back nothing that was profitable unto you , but have shewed you , and have taught you , publickly and from house to house ; Testifying both to the Jews and also to the Greeks , repentance towards God , and faith towards our Lord Jesus Christ . Wherefore I take you to record this day , that I am pure from the blood of all men . For I have not shunned to declare unto you all the counsell of God : and Ezek. 3. 17 , 18 , 19 , 20. 21. as also Ezek. 33. 2 , to 9. O son of man , I have set thee a watchman unto the house of Israel : therefore thou shalt hear the word at my mouth , and warn them from me . When I say unto the wicked , O wicked man thou shalt surely dye : If thou dost not speak to warn the wicked from his way , that wicked man shall die in his iniquity : but his blood will I require at thine hand . Nevertheless , if thou warn the wicked of his way , to turn from it ; if he do not turn from his way , he shall die in his iniquity ; but thou hast delivered thy Soul. If we be faithful , as every honest man should be in his trust , we may ( you see ) deliver our own Souls ; but if we be negligent watchmen , there are these things ( among many others ) which will sadly aggravate our condemnation . 1. When admitted to places of imployment , we take upon us the cure of Souls for their edification and salvation . 2. That we may attend this care the better , we receive a benefit piously given to free us from all other cares . 3. In order to this ( I mean , the care of Souls for their edification and Salvation ) our Masters and Tutors instructed us ; and our parents devoted us to the service of Christ . 4. To this too , we devoted and gave up our selves , professing or hoping , that we were thereunto inwardly called and moved by the Holy Ghost . 5. For this end we have also been outwardly called , or set apart by the Church for the work of the Ministry . 6. Moreover when ordained we did solemnly promise and engage this way to bend our studies , and to use both publick and private monitions and exhortations , as well to the sick , as to the whole within our cures , as need should require and occasion be given . 7. And which we may adde in the last place , we were then by the Bishop ordaning , most gravely charged , and exhorted , in these words : Brethren , we exhort you in the name of the Lord Jesus Christ , that you have in remembrance , in how high a dignity , and to how weighty an office and charge ye are called : That is to say , to be messengers , watchmen , and stewards of the Lord ; to teach and to premonish , to feed and to provide for the Lords family ; to seek for Christs sheep that are dispresed abroad , and for his Children who are in the midst of this naughty world , that they may be saved through Christ for ever . Have alwaies therefore printed in your remembrance how great a treasure is committed to your charge . For they are the sheep of Christ , which he bought with his death , and for whom he shed his blood . The Church and Congregation whom you must serve , is his Spouse and his Body . And if it shall happen , the same Church , or any member thereof , to take any hurt or hindrance by reason of your negligence , ye know the greatness of the fault , and also the horrible punishment that will ensue . Wherefore consider with your selves the end of your Ministry towards the Children of God , towards the spouse and body of Christ ; and see that you never cease your labour , your care and diligence , untill you have done all that lieth in you , according to your bounden dutie , to bring all such as are or shall be committed to your charge , unto that agreement in the faith and knowledge of God , and to that ripeness and perfectness of age in Christ , that there be no place left among you , either for errour in religion , or viciousness of Life . Now after all this , If we do our utmost for the Souls health of them committed to our charge ; if we leave no good means thereof unattempted ; If we should labour for this night and day with tears , as the Apostle says he did ; If we should never so often and earnestly beseech you to practice the fore going printed Directions put into your hands , and what ever Christian duties our Saviour requires of us ; If we should follow you from the Church-house to your own houses ( if no better could be ) with the most passionate intreaties , as for the life of our own Souls and yours ; who could justly think us too importunate ? who could reasonably count us too earnest or too busie ? who could justly blame us for making more a do then needs ? for all this would be but enough as to some , and as to others it would be too little . 2. Parents and Family-governours , how carefully should they look to it , lest any under them should perish by their negligence or wickedness . Be assured Christ will erelong say to the , as Eliab to David , with whom hast thou left those few sheep in the wilderness ? what are become of those precious Souls of thy Children or Servants which I intrusted thee with ? Nor will it be enough for thee only to answer , For my children , I brought them up without the charge of the Parish ; I put them out to trades , or I left them competent estates or portions . And as for my servants , I paid them their wages , and gave them meat and drink according to my agreement with them . For all this , chiefly respects but the body ; and thy heart would be filled with horrour , if the blood of their Souls should be required of thee . Oh the cry of a lost Soul is a dreadful thing . Suppose any of thy Servants should now be in hell cursing the time that ever they came into thy family , where they saw so much wickedness , where there was no worshiping of God , or means to come to the knowledge of him , whereupon they went on securely in sin , and are now swallowed up in the bottomless pit of destruction . Or suppose any of thy children following thy steps in wickedness , and contemning Gods word and worship as they saw thee do , should now be sunk down to eternal misery , there cursing the day that ever they were born of such a Parent , or crying out against thee for neglecting them , for suffering them to swear , lye , and do evil without severe rebukes , for letting them prophane the Lords-day , for neither instructing them thy self , nor causing them to be instructed by others in the waies of God. Were this so , it might make the most flinty heart to ake and tremble . Therefore that it may never be so with thee , resolve duly to promote godliness in thy family however thou standest therein related . Dwell with thy wife as a man of knowledge , as heirs together of the grace of life , that your prayers be not hindred , 1 Pet. 3. 7. Labour that thy servants may know and serve God ; they will be to thee more faithful . Bring up thy children in the nurture and admonition of the Lord ; they will be to thee more dutiful . Pray with them , and for them , put them upon learning such verses of Scripture as will further their holy walking . Encourage all under thy roof to observe better the Lords day . Suffer them not to mis-spend so much of that precious time in such idle , trifling , and unlawful practices as too many do . Thou hadst need chuse a right path that hast thy servants , and children , or others near thee , following thee to heaven or hell . Be therefore exact in thy actions , that they may have the fairer copy to write after . Weigh thy words , considering that they will learn thy language . Remember that Faith and Troth sound not so well as yea and nay , our Saviour being Judge , S t Mat. 5. 37. Be afraid to have the Devil so often in thy mouth , lest others about thee have him , both in their tongue and their heart too . Repeat not others oaths , nor speak irreverently of the great God and his Word : Let no corrupt communication proceed out of thy lips , but that which some ways tends to good . In all thy religious performances be very serious and sincere , that they may see thou art in good earnest about Soul-affairs , and matters of eternity . Oh be careful thus if it be possible , by thy pious exhortations , thy devout prayers , and thy exemplary behaviour to bring the Souls of all under thee , and near thee , unto Christ . And make that still thine , which once was good Joshua's resolution and practice , Josh . 24. 15. As for me and my house , we will serve the Lord. Use 5. Is each ones Soul of so great worth , and the losse of it to them so dreadful and undoing , as not to be recompenced with the gaining of the whole world ? See then further how exceeding careful we should every one of us be of our own Souls ; and how we may not always count them the happiest people , who have all worldly things here for a while that heart can wish ; but those rather who are most careful of their precious Souls everlasting happiness in the world to come . Now if thou wouldst understand , whether thou thy self art herein rightly careful , or no ; thou mayst know it by looking to the sincerity of thy conversion , or thy due care of believing such truths , exercising such graces , and performing such duties as God requires of all regenerate Christians . And which thou mayst find set down in the Directions , Questions and Answers of the foregoing Book , especially from page 84 to page 93. As also in the prayers thereof , which teach us at once both what to ask , and what to do , and be , in order to the Souls eternal welfare . For having such prayers to use , we may study our petitions before , and so the sense of our minds may keep pace with our words ; and our affections go along with our sense . Thus Gods Spirit assisting , our devotion would beenlivened ; and our prayers become the rule of our conversation ; & when we swarve from them , they would make us blush into amendment . But more particularly , to know that thou art in good earnest desirous to save thy Soul. 1. Being Christ the Physician of Souls works not a cure upon one every whit whole , nor is prized by them that feel no need of him , S t Mat. 9. 12 , 13. hast thou had an imbittering sense of the evil and danger of sin , and an humbling sight of thy Souls lost condition by nature , as fallen from God , and inordinately set upon worldly vanities ? Hast thou seen that this is not a state to be rested in , and therefore been solicitous after a better , carefully in effect asking like them , Acts 2. 37. what shall I do to be saved ? 2. Hast thou hereupon been heartily willing to receive Christ as offered in the Gospel , for thy Lord , as well as thy Jesus or Saviour ? And as thy Lord , dost thou yield to the sanctifying work of his word and spirit ? and art thou so guided by his Laws , as ordinarily to practice the most strict , holy , costly , and self-denying duties which thou knowest him to require of thee ? And again as thy Jesus , dost thou feel the power of his death killing sin in thee ? doth he by his bloodshed not only pardon thy sins , but also save and deliver thee from them ? so that thou heartily strivest against all known sin , and overcomest all grosse sins ; and when fallen under any prevailing temptation , risest again by repentance , begging forgiveness of God in his blood , and resolving by his grace to watch and resist more carefully for the time to come ? Acts 16. 30 , 31. Ezek. 36. 25 , 26 , 27 , Acts 3 , 26 Tit. 2. 11 , 12 , 14. 3. Art thou so sensible of what Christ thy Redeemer hath done and suffered for thee , and of thy many engagements to him upon that account , as to love him above all , and constantly to cleave unto him in every condition . And hath Christ so brought thee back again to God , that thou takest him for thy portion and lovest him with all thy heart , Soul and strength ; and chusest to live with him in his favour and glory , without sinning , or offending him any more ; rather then sinfully to enjoy the delights of the world , and want the favour of God ? Eph. 6. 24. Phil. 3. 8. S t Mat. 22. 38. Psa . 73. 25 , 26 , 27 , 28. 4. Moreover art thou so convinced of the Souls worth , and the worlds vanity ; of the certainty and excellency of heavenly glory , and the intollerableness of eternal misery ; of the goodness of the Divine precepts , and the need of obeying them ; art thou ( I say ) so convinced of this , as sincerely to set thy self to perform all those holy spiritual duties in heart and life , which God hath absolutely commanded thee ; being sorry thou canst perform them no better , no more evenly , and chearfully ; yet holding on with a settled resolution , and a constant spirit , to do thy best , though with thy present losse of esteem , or ease , or worldly enjoyments , or life it self ? Hebr. 11. 25 , 26. 1 John 5. 3. Psa . 19. 11. Rom. 2. 6 , 7. S t Mat. 10. 37 , 38 , 39. If this be thy condition thou rightly prizest thy Soul above the world , and providest for its welfare ; but if it be not ; oh how earnestly shouldst thou labour that it may speedily be so ! Delays are dangerous , and thou hast too long dishonoured God , and hazarded thy Soul already ; shouldst thou go on in presumption and security , might not the Lord be provoked to cut thee off suddenly ? or give thee up to a spirit of slumber and stupidity ? Or leave thee to thy self , to follow thy own hearts lusts ? Or cause thy day of grace to end before thy natural life ? Or may not the love of the world be deeplier rooted hereafter , and the incumbrances of it hinder thee more , as it hath done too many before thee . As for some of the meaner sort , which it may be , do not so much as learn to read in their younger years , or if they do , soon forget it again , without making up that want by their diligence other ways ; when they are grown to any bigness , either they are set to trades or otherwise to work for a livelihood . And when they come to be settled in the world , and to have wife and children , then they have no heart , or leasure , to mind the welfare of the Soul ; but think all their time , labours , thoughts , and strength little enough to provide a bodily sustenance for themselves and families . And if they live to be aged , though we would take never so much pains to teach and guide them in the ways of Christ , they ( some of them ) think themselves too old now to learn ; and are too deep rooted in their own secure and sensual ways , to be drawn to forsake them , without little lesse then a miracle . And though they have all their lives the gracious opportunities , of the whole Lords-day , yet they spend the most of it in idle talk , or sports , or trifling worldly occasions ; and if they chance upon a faire day , to come now and then to Church , for an hour or two ; yet it is but in a customary manner , without considering seriously what they hear , or come thither for ; and so they spend their days in sorrow and vanity , and passe out of the world , before they know that great and good and blessed errand they were sent hither about . And as for some others , when they should resolve to forsake every wilful sin , and unfeignedly devote themselves to the service of God , and mind the one thing necessary ; how is some or other of those many unnecessary things which they trouble themselves about , still ready to stand in their way ? Either they are eating or drinking , sleeping or playing , dressing or undressing , or have some whither to go , or some body to speak with , or some bargain to drive , or some work or company which they cannot leave , Or they are casting in their heads how to disintangle their estates , or raise their families , or to avoid the Crosse-blows of their adversaries . Or else they are under violent sickness that unfits them for action ; or some disappointment , or quarrel , or law-suit , or some such trouble hath befallen them which puts their minds out of order ; or some worldly success and prosperity which puffs them up with a foolish flashy joy . Or they have some brave things in expectation which they are musing on , and pleasing themselves with before hand , till they find themselves deceived , when they feel that sting which they bring with them in their enjoyment . How do such matters as these fill the heads and hearts of many from year to year ; in the morning they crowd first into their thoughts ; and when they are up , they accordingly set about one or other of them , or fall into some company which takes them up for that day , and the like happens to morrow and the next day ; thus still the multiplicity of earthly cares , prevail against the care of their Souls ; and the love of their sins and pleasures , still prevailes against the love of God ; and for many superfluous things , any time is thought convenient , but none is found convenient for the one thing necessary , till it come to be too late ; so that the fore-mentioned Soul-saving work must cease for ever . Oh therefore let it ( I say ) be done speedily , and withal sincerely and throughly ; or else the losse of the Soul may have these further aggravations ; to be wilful and shameful , unexpected and unpitied , incomparable and irrecoverable . 1. It will be a wilful losse . S t John 5. 40. Ye will not come unto me that ye might have life . Ezek. 33. 11. Turn ye from your evil ways ; for why will ye die , O house of Israel ? It is a great vexation to a man in this world to see himself ruined meerly by his own wilfulness : but if thou shouldst obstinatly destroy thy self to eternity ; suppose , by thy wilful ignorance , when thou mightest have been taught better ; or by any wicked courses , when thou wast advised better ; oh what inexpressible anguish will seise upon thy perishing Soul for ever ! 2. It will be a shameful losse . What can follow but confusion of face , when thou shalt see thy neighbours and acquaintance most happy , and thy self most miserable ? What a grievous shame will it be to hear some of those that lived near thee , or with thee , joyfully praising God ; and as it were pointing to thee , and saying , Loe , this is the man , or the woman , that made not God their stay . They had the same word , the same means with us , but they loved their sins more then their Souls or God ; and therefore while we are raised to everlasting life , they are layd under shame and everlasting contempt . 3. It will be an unpitied losse . If thou losest a friend , or liberty or livelihood , 't is a comfort , that thou mayst find those who will pity and condole with thee , and be ready to supply thy necessities ; but if thou losest thy Soul , in that sad condition thou wilt have none to help or pity thee . Now the gracious God and merciful Redeemer of the world , and all good Christians pity thee , but thou pitiest not thy self , nor wilt leave thy sins to save thy Soul ; shall not then the very mercies of God and bowels of Christ be hereafter most justly turned against thee ? and shall not the Saints and Angels , be so far from pitying , as rather with rejoycing to glorifie Gods Justice in thy utter destruction ? 4. It will be an unexpected losse . How grievous to cry peace , and then be overtaken with trouble , and sudden destruction unawares ? Prov. 29. 1. How grievous to lose thy Soul , when perhaps thou wert near the saving it ? or when thou groundlessly flatteredst thy self , thinking thou shouldest do well enough ? what amazement seiseth on that mans spirit , who being in a fair way of thriving , hears unexpected news , that all he had is lost and gone ? 5. It will be an incomparable losse . What will it profit a man though he gain the whole world , and lose his own Soul ? It will be a great losse for a small matter ; the losse of that which is most precious for that which is most vile , shouldst thou set thy Soul to sail , not for a few pence , or a lye , or a base lust , but for a kingdome or a world , thou wouldest be such a loser , as to be utterly undone by the bargain . 6. It will be an irreparable , and so an eternal losse . If thou losest one eye , thou hast another ; if thou losest one limb , thou hast another . If thou losest thy goods thou mayst recover them again ; or if thou losest thy life , thou mayst be a gainer by it , thou mayst find it again , Mat. 16. 25. but if thou losest thy Soul , thou hast not another , and all is lost with it , and nothing left to redeem it . Thy Soul once lost is lost for ever ; and its ruine is most lamentable , because irrecoverable . If thou missest at death , thou missest for ever and for ever ; there is no aftergame to be play'd , but thou must suffer the vengeance of eternal fire . If the great work for which thou wert born be not then done , thou art undone to all eternity . O eternity , eternity ! they that here could never have enough of the world and sin , in thee shall have wrath enough , and pain enough . After a thousand millions of years space their misery shall be never the nearer an end , because it shall have none , being easless , endless , remedyless . What shall a man give in exchange for his Soul ? why there is nothing at all he can give in exchange for it ; the redemption of it is so precious , that it ceaseth for ever . Oh that the careless world did but believe and consider the word of God , and in particular , these words of our Saviour , surely they would mind their Souls otherwise then now they do . Therefore , good Reader , be intreated not only to suffer others who are , or may be intrusted with the care of thy Soul , to be very solicitous for the welfare thereof ; but be thou as careful too thy self , resolving as he did , who sayd , volo servare animam meam , I will , O God , by all means save my Soul. Say with thy self , and look up unto God for his grace and spirit to enable thee , to say it sincerely ; O Lord , I am sensible of the evil of my ways , and of my lost condition without thee ; and therefore with a penitent Soul I flee unto thee , trusting in thy mercy , and the merits of thy dear Son Jesus Christ . I believe him making satisfaction to thy Justice for the sins of the world , to be the only Saviour thereof ; and thereupon , with the full consent of my heart , I accept him for my Lord-Redeemer ; to save me henceforth , as well from the power , as the guilt of my sins . I am unfeignedly willing , that henceforth he should rule in me , and reign over me by his word and spirit . I am , O God , willing to be saved through him , in forbearing to my utmost , all that evil which thou hast forbidden ; in using all those ordinances which thou hast instituted ; in performing all those duties which thou hast commanded ; and in doing to my utmost all that good which thou hast required . And I further resolve by thy grace assisting , so to love thee , and believe in thee my God and Saviour , as henceforth while breath is continued , to serve , please , worship , and glorifie thee , all that I can , and all the ways that I can . If thou hast thus resolved heretofore , yet do it again , and do it often in the course of thy life ; it cannot set thee back at all in thy gracious estate , it may and will much further and quicken thee in thy holy walking . Such an earnest care of thy Souls welfare let it be thy principal care , because , among others , it may have these deserved commendations , to be holy and easy , safe and successeful , prudent and profitable . 1. It is an holy care , making them that have it desirous to be holy in all manner of conversation and godliness . 2. 'T is a prudent care , being most earnest for that which is most precious , and best deserves it . He in the parable might be justly commended for his wisdome , who cared not so much what became of other things , so he might obtain the pearle which was of great price , and purchase the field which had a rich treasure hidden therein . 3. 'T is a blessed and successeful care . Many are at much care and pains for the world , but all in vain ; but here Christ hath made such provision by the covenant of grace , that if we sincerely believe in him , and endeavour to be in will , word and deed , what he requires , we shall without fail obtain the end of our faith , even the salvation of our Souls . 4. 'T is a safe and satisfactory care . And if thy Soul be first set a right God-ward and heaven-ward , if thou art first devoted unto Christ , stedfastly purposing to observe his word and will in all things ; thou mayst in the next place , mind that which concerns thy ingenuous education , or the works of thy honest calling more seasonably , piously and regularly ; and by far more safely then others can do . For who can with such safety and comfort , follow those studies or labours which concern the preservation of life , or their natural welbeing ; as they who have first made sure as to the main stake , that which concerns their everlasting well-being ? Others , though in the strongest castle , or highest dignity , are not free from the danger of hell one minute of an hour . But such as these , God will keep as the apple of the eye , and none can take them out of Christs hands , S t John 10. 28 , 29. Deut. 33. 27. Zach. 2. 8. They may say upon good grounds , our Souls are safe to eternity , our salvation we shall not misse of , and other things we shall have too , as God seeth best for our spiritual good , and his own glory , Mat. 6. 33. 5. The care of the Soul is comparatively an easie care . 'T is the ready way to provide also for our bodily welfare , not only hereafter , but for the most part , here too . Religious temperance is cheap and healthful . Exod 23. 25. Ye shall serve the Lord your God , and he shall blesse thy bread and thy water , and I will take sickness away from the midst of thee . We are sure that the body hath no annoyance which we can prevent ; and for that the most trades are followed with restless care and toyle ; but certainly the Soul being much more precious , deserves the far greater diligence . Yet , be but at half that pains to do well , which others are at , who weary themselves in doing evil ; take but half that care for thy precious Soul , which some do about the affairs of the body , and thou mayst be most happy for ever . 6. And lastly , 't is a delightful and profitable care , and that as to whatever befalls the Christian either in this life or that to come . If in this life God give prosperity , this care of the Soul will make thee use all outward blessings soberly and temperatly . This will make thee ready to honour God with them by works of piety and charity , Prov. 3. 9. This will make thee endeavour to enjoy God in all such enjoyments ; and to tast in their sweetness the sweetness of his love in Christ Jesus . And thus thy earthly comforts will prove doubly comfortable , and thy gaining in the world become the greatest gain to the Soul. Or if God send adversity , this will make all thy troubles and calamities to work together for thy good . He that lost all by shipwrack , and then was more careful for his Soul and eternity , sayd well , I had been undone , if I had not been undone . The world by its hard using of Gods servants , gets nothing ; nor do their Souls lose any thing . If it turn our breath into sighs and groans , we shall with the Apostle , 2 Cor. 5. 2. groan more earnestly , desiring to be clothed upon with our house which is from heaven . And after death the holy Soul cannot but be well . Christ who hath redeemed it , and prepared heaven for it , and it for heaven , will thither receive it unto himself , where joyntly with the glorified body , it shall be most happy for evermore . Thus , my beloved neighbours , you have seen the Souls worth and danger , and what care we should have of its eternal salvation ; to which end , you have nothing urged but such solid and weighty truths and duties , as are generally owned , and manifestly tend to make us holy and happy . And now , though I be separated from all troublesome affairs , that I may thus wholly attend the welfare and service of your Souls ; and though my eternal life lies out , as indeed yours too , I can do no more then what I have been endeavouring , and am further , according to this printed gift , ready to do for you . The things herein contained , still abide to be read and considered by you , as often as you please ; but if any be unwilling thereunto , slighting and refusing whatever may thus profit them , who can help it ? How many of those who saw the miracles , and heard the sermons of our Blessed Saviour himself , and his holy Apostles , continued unconverted ? with what unwearied patience and diligence did the great Evangelical Prophet Isaiah preach above sixty years together , to a rebellious and a gainsaying people ? Isa . 65. 2. Rom. 10. 21. Their profitings for a long time , did not answer his labours among them ; but he might comfort himself with a remarkable passage in his own prophecy , Isa . 49. 4 , 5. Then I said , ( the words are meant chiefly of Christ sent to the Jews and complaining of them ) I have laboured in vain , I have spent my strength for nought , and in vain , yet surely my judgment is with the Lord , and my work ( or my reward ) with my God. And now saith the Lord that formed me from the womb to be his servant , to bring Jacob again to him . Though Israel be not gathered , yet shall I be glorious in the eyes of the Lord , and my God shall be my strength . God will reward his faithful servants both according to what they have done , and moreover according to what they truly desired and endeavoured to do . If a few , if but any one be really advantaged by what I am endeavouring , I shall count my labour well bestowed ; as 't is said of the reverend and learned D r Hammond , a passionate Lover of Souls , that he used often to break out in these words with an extraordinary vehemence . O what a glorious thing , how rich a prize for the expence of a mans whole life , were it , to be the instrument of rescuing any one Soul ? But ( which I often and humbly pray ) if God shall bow the hearts of more , making us all a willing people in the day of his power ; making us seriously mind our Souls salvation in the fore-mentioned ways of true Christian piety ; oh how greatly should we rejoyce in his goodness , and in one anothers happiness ! O how blessed a thing would it be , when the Lord our maker should thus have the Souls which he hath created , and be glorified by them ; when Christ our Saviour should thus have the immortal spirits which he hath redeemed , and be magnified in them ; when further his unworthy servant should come thus to have the fruit of his ministerial labours ; and you your selves to have the comfort and everlasting gain . FINIS . 
A27456	----	Historical applications and occasional meditations upon several subjects written by a person of honour. Berkeley, George Berkeley, Earl of, 1628-1698. 1667 Approx. 66 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A27456 Wing B1963 ESTC R8483 11982321 ocm 11982321 51880 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27456) Transcribed from: (Early English Books Online ; image set 51880) Images scanned from microfilm: (Early English books, 1641-1700 ; 13:5) Historical applications and occasional meditations upon several subjects written by a person of honour. Berkeley, George Berkeley, Earl of, 1628-1698. [16], 125 p. Printed by J. Flesher, for R. Royston ..., London : 1666 [i.e. 1677] Attributed to George Berkeley. Cf. BM. Publishing date on cancel slip. Original date reads 1666. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations. Devotional exercises. 2003-04 TCP Assigned for keying and markup 2003-05 Aptara Keyed and coded from ProQuest page images 2005-03 Jonathan Blaney Sampled and proofread 2005-03 Jonathan Blaney Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion HISTORICAL Applications AND OCCASIONAL Meditations UPON Several Subjects . Written by A Person of Honour . LONDON , Printed by J. Flesher , for R. Royston , Bookseller to His most Sacred MAJESTY . 1667. BOld is the man that dares ingage For Piety in such an Age. Who can presume to find a Guard From Scorn , when Heaven 's so little spar'd ? Divines are pardon'd , they defend Altars , on which their Lives depend : But the Prophane impatient are When Nobler Pens make this their care . For why should these let in a Beam Of Divine Light to trouble them ; And call in doubt their pleasing Thought , That none believes what we are taught ? High Birth and Fortune warrant give , That such men write what they believe : And feeling first what they indite , New credit give to Ancient Light. Amongst these few , our Authour brings His well-known pedegree from Kings . This Book , the Image of his Mind , Will make his Name not hard to find . I wish the Throng of Great and Good Made it less eas'ly understood . WALLER . To the Lady HARMONIA . MADAM , YOur Ladyship was pleased to incourage me to write Religious Meditations , & therefore to you I dedicate the First-fruits of my obedience to your Commands in this particular . Your Ladyship can experimentally say what high advantages pious Contemplations afford : Some of which are a just Divertisement from both worldly and sinful Imployments , a great Complacency and Delight in the present Composure , besides the satisfaction to our Consciences , the Improvement of the Divine Graces in us , and a rendring our Souls alwaies in an Harmonious sweet temper , ( in which your Ladyship does so eminently excell ) being alwaies in a praying capacity , having a willingness to resign our Wills to God's in all things , whether in Life or Death . If this way of applying all our Discourses and Conceptions to a Religious sense were made more generally practical , the Power of Godliness , as well as the Form , would so govern us in all our actions , that in this present Age neither the Speculative nor the Practicall Atheists would dare with so much impudence to shew their faces , nor maintain their detestable Principles so horridly and dis-ingenuously as now they do ; the Age would then be reformed , and we should be good Company to our selves ; for when we converse with God , we are never less alone then when alone . Next to pious Meditations , Godly Friends are to be made choice of for our Conversation , such as is your Ladyship , who ( without the least suspicion of Flattery , I dare affirm it ) may justly be styled the Beauty of Society , and Harmony of Friendship ; your Civility being so great , and Carriage so gaining , that you are able to convert a Barbarian into good manners , and make a man of a reprobate nature become a good Christian. Your Example I confess is easier to be admired then imitated ; Your Precepts adequate and proportionable to so great a Pattern , and those delivered to your Friends and Servants with such winning mildness and Concern , as if it were your duty to be more ingaged for the welfare of our Souls and good Names then we ought to be our selves . Madam , I need say no more , but pray for you , that God would multiply upon you ( who are both Good and Great ) and upon yours all Temporal and Eternal Blessings , & increase the number of such Excellent Saints as is your Ladyship : Then we should injoy a part of Heaven out of Heaven , while we had our beings upon the Earth . I had taken the freedome to have named you by a Title , you are more known by , but that I feared your so nice and scrupulous Modesty would have reprehended me , disowning my celebration of this just Character : And should I have given an account of my own Name , it would not be difficult for very many to conjecture to whom I presumed to make this Address . I am , Madam , Your greatest Honourer and most obedient Servant , who , as an admirer of your Vertues , am ambitious to deserve of your Ladyship the Appellation of CONSTANS . A Prayer . O Lord God , I confesse mine iniquities , and my sins are ever before thee , secret as well as known sins . Create in me a new heart , and renew a right spirit within me . Cleanse the wicked and damnable thoughts of my heart by the inspiration of thy Holy Spirit ; forgive my wicked thoughts as well as my evil vile words and actions . Give me thy Grace , that I may not onely leave sin for a time , but that I may loath sin ; that I may look upon Jesus Christ not onely as a Saviour , which the very worst of men would be glad to do at their Deaths , but as a Sovereign to rule and reign in my heart . It may be in vain for me with wicked Balaam to desire to die the death of the righteous , if I do not live the life of the righteous . While I live in the World let me not be of the World ; but be pleased to indue me with so great a measure of thy Spirit , that I may make it the great pleasure of my life to doe thee service , whose service is perfect freedome . Make me humble , charitable and obedient , willing to doe good , not onely to my friends , but to my very enemies , heartily forgiving them as I desire to be forgiven , and returning to them good for evil : But , Lord , to my Relations & Friends , return their kindness double into their own bosomes . Take from me , good Lord , both in my health and sicknesse , all that sinfull , misbecoming Impatience which so much prevails over me . Let not the fear of Death so much terrifie and discompose my spirits ; but so moderate my Affections , that I may willingly and entirely submit to thy Divine will and pleasure , whether in Life or Death , natural or violent : But I most humbly beseech thee , Heavenly Father , to prepare me for a better World before thou takest me out of this : So prepare me , O Lord , by sealing to me a Pardon for all my sins past , and giving me such an assured well-grounded Faith in Christ Jesus , and such an application of his imputative Righteousnesse ; that when I come to die , I may have nothing else to doe but to die , and to surrender , though a sinful , yet a penitent Soul into the hands of a gracious Redeemer . While I live here , give me Grace that I may have dying thoughts , that when I come to die I may have living hopes . Grant I may live here in thy fear , die in thy favour , and at the end of my days attain the end of my hopes , even the Salvation of my Soul in and through Christ Jesus my blessed Saviour and Redeemer . Amen . Amen . Glory be to the Father , and to the Son , and to the Holy Ghost . Our Father , &c. Historical Applications , AND Occasional Meditations . I. THE Society of Gresham Colledge is composed of very * ingenious and eminent Persons , whose Conversation is desirable in many respects ; their endeavours to improve Arts and Sciences Mechanical and Liberal , their inquisition into the works of Nature , may be both delightfull and profitable to themselves and others . If this be granted , let us raise our Meditations higher , and consider how advantageous it will be for us to meditate of the God of Nature , to advance his Glory , expressing our Love to him by singing his praises while we have a being here , which is the delight and employment of Beatified Souls to all Eternity . II. LEt us consider why so many of us so often miscarry in the Designs and actions of this Life , even when we have most confidence and assurance . The Reason is very obvious : We place too much trust in secondarie Causes , and in the son of man , whose breath is in his nostrils ; but in the beginning of every enterprise neglect to implore the Divine assistance , and wholly to rely upon his Wisdome , with an humble and dutifull acquiescence in his will , whether he shall please to blast our purposes , or to prosper the action , God knowing what is better for us then we do for our selves : If so , we are sure our Designs and endeavours will be successfull , or we shall have as much reason to be satisfied as if they were , being free from all repining , murmuring thoughts , because we submit to his Providence who is the sole disposer of all persons , actions and times , which is the happy priviledge as well as duty of a Christian. III. O Lord , I confesse , because I slept unquietly the last night , ( being troubled with melancholick Dreams ) and found my body indisposed this morning , I was more discomposed in my mind , then when I have wilfully offended thy Divine Majestie by sinning against thee ; thus sinfully preferring the health of my Body before the quiet and tranquillity of my Soul , perishing things before eternal . I beseech God to forgive me this and all other my offences ; and , for the time to come , give me grace that I may be but little concerned for my Body , making it my great interest ( as it ought to be ) to take care for the eternal welfare of my Soul ; which is best secured by a good imployment of my Time and Talent , looking upon it not onely as the Design and businesse of my life , but to be my greatest pleasure and delight , to doe thee service , in whose service is perfect freedome . Amen . IV. O Lord , how short and momentany is this Life in respect of Eternity ! and yet what great care do we take to provide for the things of this Life , as if all our Eternity were here , and not hereafter ! However , we must look upon Death , which is natural , and must come , it may be to morrow , as the greatest Good to us which is to be desired , or as the greatest Evil to be feared . Fear it we may , but we cannot avoid it ; and therefore it is in vain to be transported with a foolish fear , which disquieteth our thoughts , but no way secures us from what we fear , but by arming against it , which thus a good Christian ought to do : To arme himself by putting on the Breast-plate of Righteousnesse , and flying for Sanctuary to him who hath had victorie over death , by a lively Faith in his Merits : Then the King of Terrors cannot be able to hurt us ; but will doe us great service , in giving us a passage to the enjoyment of a blessed Immortality , where we shall enjoy rest and ease and happinesse unspeakable , such as Ear hath not heard , nor Eye hath seen , neither hath it entred into the Heart of man to conceive . To which place God of his mercy bring us , for his sake who hath so dearly bought us , our blessed Saviour Christ Jesus . Amen . V. MY Soul and Body are two great Friends , having been Companions many years , and therefore are unwilling to part : But let us consider , Friends are most sad , who fear , when they are parting , they shall never meet more . But , O my Soul , 't is certain at the last day there must be a conjunction between thee and my Body ; though you part for a season , yet when you meet again after this life , you shall never part more . Therefore be not dejected to separate when the Body dies , which must of necessity be , according to the inevitable decree of Nature , nay of the God of Nature : but be careful so to demean your selves while you both live together here , that you may both part willingly , and meet joyfully , hoping for a blessed Immortality ; which God of his infinite mercy grant , for Christ Jesus his sake . Amen . VI. IT is said of Plutarch , that he should say of himself , It were better there had never been such a man as Plutarch , then that they should justly report him unmercifull and unjust . It was a worthy saying of an heathen , and might well become the meditation of a Christian. There are many who go under the notion and profession of Christians ; few are really such comparatively : but better were it we never were born , then that we should be Christians onely in profession , not in practice , having a Form of Godliness , but denying the Power of it in our lives and conversations : For then we have cause to fear the pronouncing of the sad Sentence , Go ye cursed , &c. for we have but little hopes of finding Christ our Saviour at our Deaths , if we do not own him for a Sovereign while we live . VII . IT is reported in story of a great Politician at Rome , That he made it his whole Design for many years to secure the election of his intimate Friend to the Popedome after the death of the present Pope , who was very aged ; and having for some considerable time impatiently expected an happy issue to his so much desired hopes , the Pope dies , his Friend succeeds : Now he accounts himself a happy man ; It is but ask and have , of what is within the Pope's power ; and this is confirmed to him by a solemn promise from the mouth of his Holinesse . But mark the unhappy issue : Whilst our Politician is considering what places of Honour or Profit will be most gratefull to his Ambitious mind , his Friend the Pope dies too , and he finds all his endeavours are rendred fruitlesse . Upon the news of his death he vainly laments his losse , and says it was not in his power to secure himself against such a misfortune . Thus it fares very often with the men of the World , who put their trust and confidence in Princes , and in the Son of man whose breath is in his nostrils . If we wholly rely upon our earthly Friends , when they die , we lose our expectation of what advantage their friendship and kindnesse can afford us : But if we rely upon God , and secure him to be our Friend , he will comfort us when our Friends fail , when they die he can raise us new ones ; he will be our Friend when we have most need of him , not onely in our lives , but at our Deaths , and continue so to all eternity . O what an unspeakable honour and happinesse is it to gain God to be our Friend ! even the highest frail man is capable of . It is our greatest Concern to make Friendship with the Almighty . Was it not a great honour for Abraham , the Father of the Faithful , to have God to be his Friend , and to be called the Friend of God ? I pray God we may have the like felicity , that , following Abraham's example , we may rest in his bosome : which God of his infinite mercy grant , for Christ Jesus his sake . Amen . VIII . THere was a great contest between Apelles a famous Painter and another , which should appear the better Artist ; and as a trial of skill , Apelles drew Grapes , which were so naturally done , that the Birds pecked at them , supposing them to be real Grapes : The other drew onely the lively picture of a Curtain , and bringing it to Apelles for his approbation , he was desired to draw away the Curtain , that his Picture might be judged of . He then concluded himself the better-Artist ; For , says he , Apelles deceived the Birds , but I deceived Apelles . Thus with Art and cunning we may deceive birds , beasts , and men , nay our selves ; but we cannot deceive God. Let us therefore so behave our selves in our words , gestures ; thoughts , actions , as considering we are alwaies in God's presence , to whom we must be accountable at our Death and at the day of Judgment ; and therefore let us not dare to commit sin , unlesse we can conceal our actions from his all-seeing Eye . IX . I Have heard of a Jury of twelve men , who being asked by the Judg whether the Prisoner at the Barre were Guilty or Not guilty , before the Fore-man could conveniently make answer , another person who stood by said , Not guilty ; to whom the Fore-man looking with indignation repeated his words , Not guilty ? adding , I say , my Lord , he is Guilty : but before he expressed the latter , his two first words were recorded according to Law , and by this mistake the Offender escaped . But at the day of Judgment the Guilty have no advantage by any possibility of a mistake or accident ; for the Judge is infallible and righteous , and the Conscience , which is both Jury and Witnesse , ( Conscientia mille Testes ) will certainly deliver true evidence , not being deceived in the least tittle . At this Barre voluble Oratorie prevails not , neither can subtile Law-distinctions any waies avail ; but Judgment shall be given to every one in Righteousnesse and in Truth , by him who is Truth it self , and cannot lie ; whose mercy we had need implore in our lives and at our Deaths , that he may not be severe to mark what is done amisse , but forgive and pardon us for Christ his sake . X. THe Dog ( in the Fable ) having meat in his mouth by the water side , and perceiving the shadow of it reflect ( which he erroneously mistook for real flesh ) opened his mouth greedily in hopes to get it , and by this means lost the true substance . Thus it fares with many worldly men , to whom God hath given meat in their Mouths , his blessings in a liberal proportion , Eccles. 6. 2. ( Riches , wealth and honour , so that he wanteth nothing for his soul of all that he desireth ; yet God giveth him not power to eat thereof ) but they , not satisfied therewith , seek to increase their wealth per fas & nefas , ravenously coveting the shadow which is vexation and vanity , and neglecting to improve their Talents to God's glory and their own good , and by this means lose the true substance , their hopes of eternal welfare . XI . A Scholar of Socrates observing that many of his fellow-Pupills had presented their Master with great and rich presents , which he was uncapable of doing by reason of his poverty , came to Socrates , and told him , he freely gave him what was in his power , Himself , devoted to his service . The most acceptable Gift to the God of Heaven is our selves , our hearts and affections : My son , give me thy heart , says Solomon . Without this Present all others are vain Oblations , Sacrifices which are an abomination to the Lord : He will despise us and our Offerings , if they are not tendred with an intire , humble , dutiful and obedient heart ; which I beseech God to give us , that we may retribute the same to him again . Amen . XII . A Story is told of the same Socrates , that one day being in his School , a Physiognomist came to visit him , and taking great remark of his face , plainly averred , that Socrates was guilty of such and such notorious Vices ; which Accusation his Disciples heard with much impatience , and could hardly forbear striking him , declaring that he was a silly fellow , and that he had done their Master injurie , for what he had said was very false upon their knowledge . Socrates interposes , and assures them that what this Artist had delivered concerning him was well grounded , and therefore they had no such reason to blame him ; for ( says he ) I have a great natural propensity and inclination to those Crimes , which certainly would have had a great predominancy over me , had not my Reason and my Philosophie prevailed over them , which was no small difficulty . Thanks be given to Almighty God for his restraining Grace , that we have not been actually guilty of those sins to which our particular natures do so much incline us ; that every single offence hath not been the unhappy parent of many more : and this is wholly to be imputed to God's goodnesse to us ; for our resolutions may fail us of doing good and avoiding evil , our Reason may be blinded and deceived , Philosophie , both as to the Theorie and as to the Practick part , may be vain and unprofitable : but if we are indued with God's Grace , this cannot fail us . He giveth us to will and to doe of his good pleasure ; but the more we rely upon him , and pray for his blessed assistance , the surer we are to find the happy influence and benefit of his good Spirit , which will teach us to walk holily , penitently , soberly , not as fools , but as wise , redeeming the time , because the daies are evill . XIII . IT was said of a good man , that he should confesse he had been undone unlesse he had been undone ; meaning , that if God had not awakened his Conscience with temporal losses and afflictions , and caused him to look into himself , Prosperity and inconsideration had swallowed him up . God many times grants our requests in denying of them , when to his Majestie these appear inconsistent with his Glory and our Good ; for he onely knows what is best for us . In a prosperous condition we seldome take up the complaint of that good Heathen , who sadly said , O Amici , diem perdidi ! O my friends , I have lost a day ! because he could not call to mind any good he had done that day ; but lose day after day for many years together , untill at last we have not a day left to repent in , though many a misspent day to repent of ; and then we must know , though true Repentance is never too late , yet late Repentance is seldome true . XIV . ALL Societies and Compaines of men , as well Merchants as others , who are sober , industirous , wise and well-governed , conduce much to the advantage and benefit of that Kingdome or Common-wealth in which they live ; Rich Merchants make a Rich Kingdome : But let the great Traders have a care , lest , while they inrich themselves with worldly Treasure , they neglect to labour after the gaining eternal Riches . If so , at the last they will be accounted unwise Merchants , who have been guilty of a foolish Exchange , losing their own Souls for drosse and perishing dung . For what shall a man give in exchange of his Soul ? Lose that , and lose all . It was the saying of a pious Minister ( Mr Dod ) that no man was undone untill he was damned . Losse of temporal Goods , Liberty , nay Life it self , may be gain to us , if we suffer for Conscience sake , taking up Christ's crosse : But he is lost without Redemption who loseth his Soul. XV. IT is a constant custome among Merchants at Sea , that when they apprehend their Ship much indangered by a violent Storm , for fear their Ship should be overladen , and that the Goods in her should occasion the sinking , they fling them over-board , hoping by this means to preserve their Ship , and , what is more precious , the Lives of the Mariners and Passengers . I wish we were as spiritually wise , that we had a discerning spirit when our Souls are in danger of being overset by the wealth and cares and pleasures of this World ; that we may be more willing then the Merchant at sea to part with these earthly Goods , lest they should indanger the sinking our Souls in the bottomlesse pit of perdition . I pray God we may make a just distinction between Earthly and Heavenly Riches , momentany and eternal ; that we may esteem Godlinesse the greatest gain , and not make gain of the pretension of Godlinesse . Amen . XVI . IT is reported of the Primitive Christians , that when by a strict Edict of an Emperor they were prohibited to meet and assemble together in their publick Worship and Devotions , they obeyed the Command : Though they were troubled at the Imposition , yet they esteemed it their Duty to obey the Authority God had set over them in all things wherein they did no violence to their Consciences ; which in this they were free from , for they were still allowed to serve God in their private houses and retirements . This Liberty ought to satisfie the Dissenters from the Church of England , in case no other shall be permitted them by the Supreme Authority : for though I have been and shall alwaies be willing to promote , so far as lawfully I may , Indulgence to all honest peaceable men of what Perswasion so ever , so farre as is consistent with publick safety ; yet untill the King shall be pleased to give libertie for several distinct meetings , it is the Duty , in my opinion , of all His Majestie 's Subjects , to obey His Proclamations prohibiting their Meetings , and most agreeable to Christian Principles . XVII . IT is a Poeticall fiction of Erasmus , that he hung , when dead , between Heaven and Hell. There are many men , when alive , appear to hang between Heaven and Hell : Some faint desires they have tending towards Heaven ; at the same time their evil inclinations and actions carry them into the paths that lead to Hell and destruction : They are long in suspense which way to take , the narrow or the broad path ; but by not chusing the first , they must necessarily fall into the last . In the waies of Goodnesse , whose paths are pleasantnesse , non progredi est regredi , they that proceed not forward must go backward . Many who have had good resolutions may be now in Hell. He that resolves to goe a journey , is never the nearer performing it by intending it , if he does not go the journey . I pray God give us to will and to doe of his good pleasure . XVIII . A Good man should have no other exception against the Shortnesse of our lives but this , that there is so little time for us to enumerate God's Blessings and Providences , and to return him thanks for all his Mercies and Benefits which he from time to time so largely and liberally hath bestowed upon us , who deserve not the least of them . It ought not to afflict us that our time is so short to recreate our senses and delight our selves in sensual injoyments ; for this is a cause of joy : While we live here , either through wilfulnesse or humane frailty , we shall offend God who hath been so gracious to us ; but the time is at hand , when at the period of our days there will be a period set to our sinning ; all Tears shall be wiped from our Eyes , and we shall sin and sorrow no more . XIX . IT is said of a wicked man who dies full of years , Diu fuit , non vixit , He hath been a great while upon the face of the Earth , but he hath not lived at all : for we should onely account that living which is to God-ward ; the other being but a dead life , he is dead while he is yet alive . Happy are we , if we die to sin , and live to righteousness ; if we so live in this World , that we may not die eternally , walking with God , truly fearing him , and obediently loving him ; not with a servile love , but with a filial ; not worshipping him as the Parthians do the Devil , that he should doe them no hurt , but because the love of Christ constrains us , 2 Cor. 5. 14. for a true Christian loves Christ more then he fears Hell. XX. IT is reported of a Florentine , that upon his Death-bed he sent for his Children , and told them , It comforted him very much in his dying condition , that he should leave them rich . He had indeed reason to thank God that he was inabled to leave to them good fortunes , which they might by God's grace imploy to his Glory and their good : but he had much greater cause of rejoycing , if he could truely have said , As for me and my familie , we have constantly served the Lord our God : And therefore , my dear Children , I hope both my self when my life is ended , and you all in good time after me , shall be partakers of those joyes which God hath out of his abundant mercy prepared for them that love him . XXI . IT was the constant * Principle and Practice of the Primitive Christians , to resist their Tyrant-Governors , as well as others , with no other weapons but preces & lacrymae , Prayers and Tears . I wish no other Armes of late years , or at any time , had been made use of against our lawfull Kings : Charles the First of blessed memory had not then been murthered before his own Doors , dying the Martyr of his People , and made the more glorious by the infamie of so many unparallel'd Villanies . All Principles contrary to this of Obedience to Magistrates may be condemned as inconsistent with Piety and Policy . With Piety ; for the Precepts and Example of our Blessed Saviour and his Apostles teach us other Doctrines : with Policy ; for if we allow that a Prince is to be resisted in any case , every Factious party who can get armes into their hands will pretend that to be the cafe , when-ever they have a mind to incite the People to rebel ; though as contrary as Light is to Darknesse : for 't is too easy ( as late experience hath demonstrated ) to delude the people under specious pretences , and upon this Maxime no Kingdome or Common-wealth is safe . XXII . A Painter , who was esteemed a good Artist , being asked why he painted so slowly ; he answered , Pingo aeternitati , I paint for eternity . If we did consider , our Eternity of happinesse or miserie depends upon the well or ill spending our time here , we should then take greater care of our actions , and not hastily doe amisse . XXIII . WE are not naturally apt to content our selves here in this World with any one constant place , or the same company : We find no perfect contentment in any of our setled affairs , and therefore we indeavour to find it in variety ; but all in vain : Onely this use we may make of it ; Let us consider with our selves , the things of this World may satiate us , cannot satisfie ; what appertains to a better life may satisfie us , and not satiate : Therefore being our Souls are of such immortal capacities , as not to be contented with nor confined to terrestrial things , let us make it our great design to provide for the eternal Felicity of our Souls . XXIV . EDe , bibe , lude ; post mortem nulla voluptas , inquit Epicurus . This is the vulgar Tradition concerning Epicurus ; and yet it cannot be proved that he ever said or writ any such thing totidem verbis , onely in effect he said it , for he denied the Immortality of the Soul , and consequently every one is by that Position left at liberty to doe as he pleases , si post mortem nulla voluptas . Thus if many of us were to be judged of by our practices , many abominable Principles would be layd to our charge , which in words and outward profession we wholly disown and detest . But what a deplorable thing is it , that there should be such contrariety between our Opinions and our Actions , that the latter should give the first the lie , which we account a word of greatest disgrace and reproach to us if given by another , and yet contentedly and frequently we give it our selves ? XXV . PRaedicat vivâ voce , qui praedicat vitâ & voce , He preaches with a loud voice , who preaches with his Life and Voice . That Minister whose Life is in good measure proportionable to his Doctrine prevails much with his Auditory , and converts many Souls ; otherwise the people are apt to say , 'T is true , he preaches well ; but why should I believe him who does not appear to credit himself , for he says one thing and practises another ? And if we condemn this in a Preacher , we must not approve it in our selves . The moral Heathens will rise up in judgment against us at the great Day , if we shall rely upon a bare Form and outward profession of Godlinesse , but deny the Power of it in our lives and conversations : for to whom much is given , of them much is required . It was a wise saying of a natural Fool when he lay upon his Death-bed , Lord , require no more of me then thou hast given me . Let this be remembred to humble the wise men : Many have been the wise sayings of Fools , but not so many as the foolish actions of Wise men . XXVI . IT is reported in storie of a great Emperor , who had made large promises , that when his faith was suspected because his Predecessors had broke theirs so frequently , he replied , That if faith and truth were no-where else to be found but in his breast , there they should remain . This I am well assured may without flattery be justly applied to our gracious Sovereign CHARLES the Second , whom I beseech God to blesse with a long and happy Reign : His sweet , obliging , mild disposition is more agreeable to the English temper then to any Nation whatsoever , our Climate being so justly famed for producing in all Ages so many good-natured people . What the Emperor said of himself , every one in particular ought to make applicable , and not to follow the Generality , who constantly doe amisse ; and thus argue , Tell not me what vain fashions or customes others follow , how perfidious they are in their promises ; I will keep my word and doe my duty , leaving the successe to the wise Disposer of all things , endeavouring to walk unblameably both in the sight of God and men . XXVII . IT is reported of the Lacedemonians , that they had this fond Ceremony at the Death of their Kings , That all , both men and women , mangled their Foreheads , and in their Lamentations cried out , that their deceased King ( how wicked soever he were ) was the best Prince they ever had . In all times there want not some or other who will praise those that are great and in power , giving them high applauses for their Vertues and deserts , though they be never so deformed with the Leprosy of Vicious enormities : but such servile spirits will be despised by good men ; nay , at last , abominated even by those they so unworthily flatter ; and shall receive one of the Punishments of Liars , which is , Not to be believed when they speak truth . XXVIII . HOnesty is the best Policy : it is simple and innocent , like a true Story or Narrative ; natural and easy , that needs no defence : and a good Conscience is a continual Feast . He that in all his actions deals plainly and honestly , gains such a reputation , that all persons both believe him , and believe well of him ; and therefore in all the affairs of the World he meets with many friends and chearful assistances ; whereas those that have used great artifices to deceive and undermine are soon found out , seldome trusted . We have an English Proverb to this purpose , Once a Knave , and alwaies suspected . If any of the most vertuous , gentlest , mildest and fairest * Sex shall by any act of great Immodesty and Indiscretion expose themselves to the just censure of the World , it will be difficult to recover their fame lost , by after-acts of Sobriety and Modesty ; but this should not discourage any to attempt it : but the best way is to preserve a good Conscience , which is a Feast prepared for us by the God of Heaven , to be fed on at all times and in all conditions : it is introductive of the Peace of God , which is an happinesse so great that it passeth humane under standing , and is a blessing of a vast magnitude , such as the World can neither give to us , nor take from us when God in mercy has afforded it to us . When a man's ways please God , he makes his very enemies to be at peace with him , so that many times their hearts being turned , they perform offices of friendship and great kindnesse to us . XXIX . OUr Christian Charity , which consisteth partly in forgiving our Enemies , returning good for evil , and partly in giving to all who are the objects of Charity , more especially to those of the houshold of Faith , is not onely a Charity to them , but our selves too . The first part , being devested from any vindicative spirit , is the most lawfull and most politick way of Revenge , the Holy Writ saies , it is an heaping Coals of Fire upon their heads ; so justly upbraiding them for the injuries they have done us , that we may have cause to believe ( probably speaking ) they will become our Friends : but if not , let us not be discouraged from forgiving them as oft as they offend , as we hope God will forgive us farre greater offences ; let us in all things endeavour to doe our Duties , and leave the successe to God. As for the second part of our Charity , Commiserating and relieving our brethren in distresse , God will reward it plentifully in this World , and in the world to come infinitely , with a Go ye blessed , &c. ( as we find in Scripture : ) besides the great satisfaction which must necessarily arise to any good-natur'd man , to be the occasion of doing good , with small Gifts so much to revive and rejoyce the disconsolate spirits of suffering persons . The Italian poor man sayes , Sir , doe good to your self , and bestow something on me : and certainly , if truely considered , we doe ourselves more good then those we relieve . XXX . IT hath pleased God heavily to afflict my extraordinary Friends , in depriving them of their onely Son. Leves loquuntur , Ingentes stupent . God intends this as a great trial of the Patience and Piety of the Parents : now God calls upon them to rein their Wills to his readily and contentedly , without excessive sinfull Lamentation , not to grieve as without hope ; they may goe to him , he cannot come to them . Let them consider , Heaven is the best Inheritance . God hath given them his Son , to redeem them from their sins and the just punishment of them ; therefore certainly 't is their Duty , and I hope and believe it is their Inclinations , not to repine that God hath taken away their Son from the Evil to come . Let them be comforted , that he died of a natural Disease , not occasioned by vicious Disorder , but departed penitently , willingly submitting to the Will of God ; as I pray we may all doe at all times , both living and dying . All things work for good to those that love God , together , if not singly , every individual thing ; yet jointly , if we love God. And because it was the will of the good God , it was better so then if it had been otherwise . All good Christians wisely acquiesce in God's Providence ; he knows what is best for us . I hope God may restore to them his Blessings , as he did to his Servant Job , with a great increase : if not , let them remember , the blessed Angels have no Off-spring . XXXI . WE can never be enough thankfull to God for his Mercies to us , especially for that Great transcendent one , the Mercy of all Mercies , in sending his Son to die for us , to redeem us from the Slavery of Sin , that we may live and not die eternally , that we may live happily here and hereafter . In the Obedience of his Commands is great delight : They that are of a contrary opinion , it is because they are unexperienced in his service , in whose Service is perfect Freedome . For to obey Sin and the Lusts of the Flesh , is the greatest Vassalage in the world ; and he is a greater man who subdues his vile Affections , then if he were a victorious Conqueror over all the World. For God doth not account of us by our outward Greatness , but by our inward Goodnesse : All humane Greatnesse ( however idolized by worldly men ) is a Pageantry and a mere Representation acted upon the Theatre of the World , which quickly disappears , and the Scene si changed and withdrawn when the Play is done . Farther to advance the Mercies of God to us , Let us consider , God might have commanded us to have sacrificed an Isaac , to have lived all the time of our lives in painfull and vexatious Trouble , exercising our selves in Acts contrary to our natural and reasonable appetites ; and yet after an Obedience to such seeming severe commands for an hundred years or more , if he should give us Heaven at last , we had great reason to be thankfull : But now , on the contrary , he onely commands us to live chastly and temperately ; not to deceive our Neighbours , but to love them as our selves ; to keep up a good report ; to endeavour to doe all the good we can , and to refrain from evil ; to forgive our Enemies , and not to be of contentious natures , but , as much as lies in us , to live peaceably with all men : which Commands if we endeavour to conform to , it will conduce to a temporall as well as an eternall Felicity . When we digresse from such Rules given us by our great Law-giver , we find sad effects , as consequential Punishments of our Disobedience ; as , Losse of Reputation , many ill Casualties and Diseases , many times hastening our end by vicious Excesses . These Inconveniences to a rational and considering person were sufficient ( if there were no higher ) to deterre him from evil practices . XXXII . I Being sick , and under some dejection of spirit , opening my Bible to see what place I could first light upon which might administer Comfort to me , casually I fixed upon the Sixth of Hosea ; the first three verses are these . 1. Come , let us return unto the Lord ; for he hath torn , and he will heal us ; he hath smitten , and he will bind us up . 2. After two days he will revive us , the third day he will raise us up , and we shall live in his sight . 3. Then shall we know , if we follow on to know the Lord : his going forth is prepared in the morning , and he shall come unto us as the Rain , as the latter and former Rain unto the Earth . I am willing to decline Superstition upon all occasions , yet think my self obliged to make this use of such a providentiall place of Scripture ; First , by hearty repenting me of my sins past ; Secondly , by sincere reformation for the time to come , desiring to turn from the evil of my ways , to serve the living God , that so long as he spares me life , I may live as in his sight and presence . XXXIII . Upon the 29th day of May . THis day is an Holiday , a day of Congratulation upon a double account ; First , of the King's Birth , Secondly , of his Restauration . The first was great cause of rejoycing , That so Brave a Prince was born the Heir apparent to three great Kingdomes , and an universal Joy to all good Subjects : He was an high Blessing to the Excellent Monarch his Father , and to his sweet and Pious Consort , Daughter of the Great Henry the IVth of France . The second was the greatest , That his Majesty , after so much unjust Suffering and Banishment by his Father's Murtherers and his Rebellious Subjects , should by the miraculous Providence of God Almighty be restored to his own Dominions by the unanimous Consent of all his Subjects , nemine contradicente , without the effusion of one drop of bloud . These so transcendent Mercies to so distressed a Nation ought to be had in continual remembrance : Our thankfulnesse to God Almighty and our Serving him ought to be in some measure proportionable to our Mercies ; nor ought we to provoke him to wrath by our Sins as we have done , which God grant we may repent of from the highest to the lowest , that so God may repent him of the evil of Punishments which our sins have deserved . Amen . XXXIV . If God be for us , who shall be against us ? WHo ? Hence learn , If a Question be asked in Scripture , and let fall without an Answer , it amounts to a Negative . First , let us ingage in God's Cause , then having the lawfull Authority of his Vice-gerent , who shall be against us ? no man can : It is not in the power of humane policy to oppose or countermine Divine Determinations . They who trust in the arme of Flesh , and in the son of Man whose breath is in his nostrils , are sure to be deceived ; they trust to a broken Reed , to a Bul-rush : We ought to look upon men but as God's instruments ; if we doe otherwise , we may justly be made the objects of God's wrath and severer punishments . So long as we doe lawfull things , we may hope God is on our side , and expect his protection : out of our Calling , we are out of God's keeping . Qu. But how shall we know God is on our side ? Ans. By examining our selves whether we look upon God as our ultimate End in all our actions and designs ; if we make all things subordinate to his Glory ; if we look upon him as the Well-spring and Fountain of Life , Health and Salvation , with a chearfull Christian indifference submitting to his Will , whether he please to blast our actions , or blesse and prosper our purposes ; if we have no sinfull impatient desire after temporal blessings , but upon all occasions endeavour to doe our Duties , and leave the successe to God ; if we shall chuse to die rather then deliberately to offend God : These , I say , are signs we are the true Servants of God ; and if we be so , then God will be on our side , and then we need not fear what men or Devils can doe against us ; we are well guarded , no Bullet in Warrs by Sea or Land can hurt us without God's commission . There is an over-ruling Providence governs all Sublunary things . XXXV . IT is a most deplorable thing to consider , that there should be such great Dissensions and Animosities amongst Christians , who professe to believe in the same Saviour , and many times about Circumstantials , not Essentials or Fundamentals , in Religion , even to a Scandal . There are many pious , learned , well-disposed persons , who expresse great zeal and fervency of spirit to reconcile the Differences in Christian Religion , but commonly meet with a severe fate , ( in stead of their deserved Reward ) to be abominated , or at least disliked , by all Parties . But we must remember , good men are but men , and transported many times with ungovernable passions and humours . Naturally men have a great affection to those of their own Interest and Party , sometimes either not discerning , or conniving at their faults ; and too much prejudice to those who differ from them in opinion : though , if we consider calmly and rationally , no man differs more in opinion from me then I do from him , and if I desire he should think charitably of me , I am obliged in conscience to doe so of him ; unlesse I know by his actions , he pretends Piety to cloak his Rebellious and Factious spirit , with a design to disturb the Kingdom 's peace , and by violence or Arms to resist the Civil Magistrate , God's Vice-gerent , or is guilty of some notorious Crime : such a man I am bound to detect , and no waies to countenance or protect . It were an happinesse much to be prayed for , that men of several Judgments , whether Episcopal , Presbyterians , Roman Catholicks , Independents , ( and under that notion may be comprehended Anabaptists , Quakers , and many other new fanatick and infatuated Sects ) would more put in practice those Principles of Piety , Charity and Morality , wherein all or most of them agree : this would conduce much to Union ; for then they would think better one of another , and bear with the frailties of their brethren , ( being there is no Perfection in this life ) and by a gentle , mild and unpassionate way of arguing would sooner convince one another of their Errours . Some can suffer better then dispute , who by calm disputation might soon be convinced and reduced to sobriety of judgment . This would , I believe , prevail more then Punishments and Persecutions , which so often beget Proselytes , and create in others tender Commiserations of such mens sufferings , especially if they be of honest deportment and dealing , and of good lives , as many of them are , though such Sufferers may be faulty in neglecting those Condescensions and just Compliances which ( if they rightly consider ) they may with a good Conscience expresse towards both Civil and Ecclesiasticall Governours . But these Dissenters are ready to plead for themselves , What I suffer , it is for my Conscience , it is not out of Faction or a spirit of Contradiction ; and therefore in these cases I must obey God , and not Man , ( which is highly true , when that is the case : ) and farther say they , It appears to us an hard case , that we must be under a temptation either to go against our Consciences , or suffer for them : But God's will be done ; if we suffer for his sake , we are contented . XXXVI . MEn of several Opinions in the World fondly believe that onely those of their Judgments shall be saved , excluding others out of Heaven , who haply may be admitted , when their Censurers may be refused for their Uncharitablenesse . The way to Heaven certainly is not so streight in matters of Opinion as Practice ; for what will it advantage to be orthodox in Opinion , and dissolute in Life ? God will pardon many Errors , where the persons who maintain them intend well and live well , if they do not obstinately and pertinaciously persist in them , but are both willing to retract them , and heartily pray to God to convert them from all their Errors and Failings , and to teach and confirm them in all saving Truths . We must all ingenuously confesse , that in our tenderest years those Principles we first receive in our Education take a great impression in us , and are not easily removed ; we have an affection for them , study Arguments in their defence , and have many times too great an aversion to the very Persons who differ from us , as well as to their Opinions : yet certainly , difference in Judgment ought not to cause strangenesse and difference in Affection . Possibly God may accept of this Plea from many particular persons hereafter ; I have endeavoured to serve thee , O Lord , sincerely in the way I was brought up in , which appears to me to be true , otherwise I should with as much zeal have embraced any other Opinion , which I should have been convinced was the truest . We have no warrant in the Word of God to condemn so much as the very Heathens , who were men of good Lives , and many of them of pious , devout Conversations , who never heard of Christ , no more then we have to condemn little infant Children , who are not capable of committing actual sin . XXXVII . IT appears strange to me that wicked worldly men should be accounted wise , whenas in the matters of greatest importance they are so carelesse and remisse , even in the Salvation of their Souls . For all wise men in difficult cases will doe that which is safest : Now to live as believing there is a God , and truly to fear and serve him , is certainly most secure : for though there be many Arguments , besides the conviction of every mans Conscience , to prove there is a God ; yet no man can demonstrate the contrary , that 's impossible ; and if there were none , no person would repent after death that he in his life-time believed there was one : but disbelieving the Deity in his life , he may by that God , whose Essence he durst so impudently deny , be punished in Hell eternally . XXXVIII . IT is safest and best for us to believe as God in his Word has revealed to us , and not to be guilty of carnal arguings : as , not to think it reasonable that Man should be punished infinitely for finite sinning ; or to seem to incline to Origen's Opinion , ( which most would be willing to embrace , if there were any Religious ground for it ) That all men at the last day shall be saved , even the very Devils themselves . But thus consider , In this World the wisest men know but in part , and see but in part ; in the next World the mist will be taken from our eyes , and we shall see clearly ; the most ignorant persons here , shall know more in the other world then the greatest Clerk upon Earth : But here it is our duty to acquiesce in what we suppose is God's will we should believe or practise ; his Will is the highest Reason , and ought to be esteemed so by us . XXXIX . WE account an ungrateful man the worst of men , Ingratum si dixeris , omnia dixeris ; and yet we little consider how ungratefull we have been to the God of Heaven , who has given us our Being and Well-being , who hath done such great things for us , by whom we live , and move , and have our being . What great Dangers do we daily es●ape by his mercy ? A Preserving Providence is no lesse then a Creating one . What cause have we to be ashamed and repent of our Ingratitude and perfidious Promises ? If we once break a solemn promise and engagement to men , we cannot expect to be trusted any more ; and yet how many Promises of more strict and circumspect walking have we broke with the great God of Heaven and earth , either upon our Sick-beds , or upon our receiving the blessed Sacrament , and many such like serious occasions ? How many times have we said , O Lord , spare me yet but this once , and I will live and amend ? and when we have recovered , our Vows have fallen off like cords of vanity . How dangerous is such breach of Vows ? and how justly may we upbraid ourselves for it , abhorring our selves by reason of our Iniquities , and repenting in dust and ashes , as holy Job did ? XL. SUnday is the Lord's day , which ought more particularly to be devoted to God's Service . For though it is our duty in our several Callings every day to serve God , and endeavour to advance his Glory ; yet on that day , the Weekly Holy-day , we should not think our own Thoughts , nor do our own Actions , ( but what necessity requires : ) and therefore 't is most fit then to refrain from playing at Cards , or such Recreations which may administer Scandal to many good people . If it be a measuring cast , whether any particular thing be lawful or unlawful , 't is safest and best to resolve on the Negative : for this is an infallible Maxime , They that in all things will do the utmost that is lawfull , will be tempted in many cases to doe that which is unlawfull . XLI . VVHen we are tempted to any sin , let us say , with Joseph , Shall I doe this wickednesse , and sin against God ? God forbid . Shall we sin that Grace may abound ? God forbid . XLII . IN this world as good Christians we are engaged in a Spiritual Warfare , the Flesh warring against the Spirit ; sometimes one prevails , sometimes the other . But let us comfort our selves ; We fight under Christ's Banner , he is the Captain of our Salvation : and therefore in such a War we may joyfully hope to obtain Victory over the Lusts of the Flesh , by the assistance of God's gracious Spirit , if we valiantly contend to the end of our lives , being not weary of well doing ; for which we shall reap , if we faint not , the Crown of life . Let us consider , then , how blame-worthy those are , who are so far from contending , that they willingly yield ; and are so far from Fighting in a good Cause , that they basely deliver themselves up Prisoners without striking one stroak ; so far from Resisting , that they tempt Temptations to tempt them ; in this supplying the place of the Great Tempter , the Devil , untill they are justly given over to a reprobate sense , sinning with delight and greedinesse , drinking Iniquity like water , and living and dying with obdurate Hearts , and seared Consciences : From which sad Judgment Good Lord deliver us . Amen . XLIII . FRiendship is a noble thing . Worthy Doctour Hammond used to say , he pitied him that was destitute of a Friend , as a very unhappy person . By conversing with a Friend , and communicating our secret affairs to him , our Joyes are by Sympathy increased , and our Griefs lessened . Two dear Friends seem to have one Soul in two Bodies ; ( they are like Twins , when one dies , the other pines away : ) there is but one Propriety between them both , all their Goods are in common . Friends are to Friends like little Gods , whilst they Honour and Friendship to each other pay . Mr Herbert worthily says in his Poems , All worldly Ioys goe lesse , To that of doing kindnesses . This being so , Good God , let Hatred cease , And Friends and Neighbours love , and live in peace . Some very curious scrupulous persons have made Inquiries whether Friendship between those of different Sexes may be innocent . To this I answer affirmatively , without the least scruple or dispute : but he that truly values the honour and reputation of his Female Friend will be very cautious , lest by any act of his indiscreet affection he should lessen her good opinion in the world ; and , as that Learned and Pious Doctour Taylor says in his Tract of Friendship , which is worthy the perusing , A man ought to lose much of his Satisfaction , rather then she any thing of her Honour . XLIV . NEither the Ambitious nor Covetous man can ever be satisfied ; for their thirsty desires after Honour and Wealth increase by their obtaining what at present they so greedily covet ; like one in a Burning Fever , the giving him Drink does but increase in him a desire still to have more , and his Thirst is but little quenched . He that will not religiously frame his mind to content himself in what-ever station God has placed him , will scarcely be satisfied and easy in any Condition : for if we cannot proportion our Fortunes to our Minds , we should our Minds to our Fortunes ; rendring thanks to God Almighty , who has done such great things for us : and then we are happy as to this World. To make our Felicity here the more conspicuous , we ought to compare our temporal state to those beneath us , our Inferiors , and not to our Superiors . * If Riches increase , set not your heart upon them ; but look upwards , and say , Vanity of vanities , all is vanity and vexation of spirit . There is no end of writing many Books ; and much study is a wearinesse to the flesh . But observe Solomon's conclusion , who was best experienced in the Trial of humane Delights and affairs : After he had said , There is a season for all things , and that Time and Chance happens alike to all , to the wise as well as foolish ; and advised all persons to make use of God's Blessings with a contented thankful mind , for we know not who shall be after us ; then he adds , Fear God , and obey his Commands ; for this is the whole Duty of Man. A Prayer for the KING , and the Royal Family . O Lord our God , let the choicest of thy Blessings fall down upon thy Vice-gerent , our Sovereign Lord , the KING , on the QUEEN , Queen-Mother , the Illustrious Duke of YORK , and all the Royal Family . O Thou who art the King of Kings , who hast in thine hands the Hearts of Kings , and canst turn them as Rivers of water , be pleased to send down the Light of thy Countenance so to shine upon His MAIESTY , that He may be as holy , valiant and prosperous as King David , wise and rich like Solomon , zealous in thy service as Josiah ; that He may alwayes govern the People committed to his charge in thy fear . And as thou hast indued Him with a mild , gracious , and merciful disposition ; suffer not , O Lord , any of his Subjects to abuse his Clemency , and deprive themselves of the continuance of it by a necessary Severity upon them : but be pleased so to dispose the hearts of Prince and People , that in their several Stations and Callings they may esteem it their greatest honour and satisfaction to do thee Service . And after a long and happy Reign , let Him attain the end of his hopes at the period of his days , even the Salvation of his Soul , for Christ his sake . Amen . The END . Notes, typically marginal, from the original text Notes for div A27456-e590 * The most ingenious and Religious Mr Boyl , worthy Sr Robert Murray , the famous and eminently learned Dean Wilkins , cum multis aliis . * This was alwaies the constant worthy Principle of those Ministers of the Profession of our Church of England . * The Female . * If goods increase , they are increased that eat them , &c. Eccl. 5. 11. 
A35845	----	To all the faithfull and suffering members in all holes, prisons, and goals for the Word of God and testimony of Jesus Christ, with the rest of the faithful where-ever scatter'd upon the face of the earth Dewsbury, William, 1621-1688. 1684 Approx. 7 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A35845 Wing D1275 ESTC R6659 13705215 ocm 13705215 101479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35845) Transcribed from: (Early English Books Online ; image set 101479) Images scanned from microfilm: (Early English books, 1641-1700 ; 842:4) To all the faithfull and suffering members in all holes, prisons, and goals for the Word of God and testimony of Jesus Christ, with the rest of the faithful where-ever scatter'd upon the face of the earth Dewsbury, William, 1621-1688. 4 p. Printed and sold by Andrew Sowle, London : 1684. Caption title. Written by William Dewsbury. Cf. BM. Imprint from colophon. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2003-05 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-04 Simon Charles Sampled and proofread 2005-04 Simon Charles Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion To all the Faithfull and Suffering Members in all Holes , Prisons and Goals , for the Word of God and Testimony of Jesus Christ ; with the rest of the Faithful where-ever scatter'd upon the face of the Earth . Dear Brethren and Sisters ; HEar the Word of the Lord , thus saith the Lord , Though you now drink the Cup of Adversity , and eat the Bread of Affliction , and are trampled upon , as though you were not worthy to live upon the Earth , yet notwithstanding all the Fury of men , you are resolved in the strength of my Spirit forever to be deprived of the sweet enjoyments of Wife , Husband , tender Children , Parents , and outward Possessions , Liberty and Life , before you deny the Testimony of my Name before the Sons of men . Oh! you dear and tender Children , who love not your Lives unto Death this day , that you may finish a good Testimony for the Glory of my Name , saith the Lord God ; lift up your heads in the Light of my Covenant , and believe in my Name , for I am near unto you , saith the mighty God of Safety ; and let not any weight or burden lie upon you ; for I will be more than Husband to Wife , and more than Wife to Husband , or Parents to Children , or Children to Parents ; yea , I will be a Husband to the Widdow , and a Father to the Children who are deprived of their tender Parents for my Name sake : I will enlarge your Borders in the Life of my Righteousness ; you that suffer in true Innocency , will I refresh with the depth of my Mercies ; yea , I will guard you with the Angels of my presence , and all that devise Mischief against you shall be confounded before the Glory of my Power , with which I will keep and preserve you in the Word of my Patience , and Safety , in my Presence , saith the Lord God. Therefore you dear Children , who drink the deepest in Sufferings , think it not hard , for it is my purpose unto you all that have not any Eye to Self , but alone seek my Glory in all you do ; I will make you more and more Honourable in the Glory of my Life , and double my Blessings upon you and yours ; for I have beheld your Integrity , and my Bowels are mightily moved with Compassion towards you ; therefore am I risen for your sakes this day , to declare unto you , my suffering People , That not an Hair of your Head shall perish , neither shall you be detained in Prisons and desolate Holes any longer than I have determined shall be for your eternal Good , and the Glory of my Name forever ; Therefore in my Life stand faithful , in resistance of every evil Thought , or whatever would cause you to murmer , or desire any thing but what you know will advance the Glory of my Name , and the Exaltation of my Truth , over all that riseth up against it in your being truly subject to the measure of my Light and Life , that will not let any seek a Pre-eminence or esteem amongst men ; neither let Self-striving nor Self-serving have power in any ; but in true Humility , Love and Meekness watch one over another ; and let the strong take the weak by the hand , that you may all gently in Love , Meekness and holy Fear dread my Name , and serve one another , that your Love may be manifest unto me , saith the Lord your God , and one unto another in the naked simplicity of your Spirits , then will I make my Dwelling amongst you , and with you ; and my dreadful and glorious Presence you shall all feel mightily in you and amongst you , moving in the exercise of my Spirit , to the Renown of my Name and the Comfort of one another , and I will crown you with heavenly Blessings and the glory of my powerful Life ; and you shall praise my Name forever that I made you my Jewels , and counted you worthy to suffer for the Testimony of my Name . I will go before you through all the Waters and Floods of Afflictions ; and I will appear with you before all the Councils of the Sons of men ; and my saving Power shall compass you about in your hot and sharp Afflictions , all you who have your Confidence alone in me , the LORD your GOD. Therefore trust in my Name , ye my dear Children , and cast all your care upon me ; And if any of you joyfully suffer the Spoiling of your Goods , I will supply with what is needful for you and yours : And if any of you seal your Testimony in the Word of my Patience with your Blood , I will take care of your tender Wives and Children , or Parents , for whom your Souls have been poured forth in Prayers unto me for their good . Therefore hear my Word which is sounded unto you from the Throne of my Grace and eternal Glory ; Rejoyce not too much in Spiri●s being made subject , but throw down your Crowns before me , that there be not a Self-seeking , Self-serving Spirit in the Family of my People ; but all feel the Birth Immortal raised up in the Resurrection of my Life in you all , which truly makes Self of no Reputation , so that all Loftiness be laid low , and all Haughtiness bowed down in every one , that I the Lord God in you all may be loved , obeyed , and exalted ; who is taking , and will take to me my great Power , to exalt the Meek upon the Earth , and reign over all the Pride of the Children of men ( that is exalted above my Witness in their Conscience ) that so my Sons may be brought from far , and my Daughters from the ends of the Earth , in the sight of all People whom I will make to confess , in Subjection to my Power , That you are the beloved People of the most high God , and of the Righteous Seed , which the Lord hath blessed ; and not any Weapon formed against you shall prosper , but come to nought , which will be hastened for your Comforts , and certainly performed according to what is here declared , to your Eternal Joy ; and you shall assuredly know the Mouth of the Lord hath spoken it . The Word of the Lord , before expressed , came to me in the Prison-House in Warwick , which constrained me to send it to be read amongst you , dear faithful and suffering People of the Almighty God , in whom I remain your Brother and Companion in Tribulation and Kingdom of Patience in the Lord Jesus Christ. William Dewsbury . London , Printed and sold by Andrew Sowle , at the Crooked-Billet in Holloway-Court in Shoreditch , 1684. 
A23773	----	The whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of The whole duty of man. Allestree, Richard, 1619-1681. 1694 Approx. 195 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23773 Wing A1168A ESTC R43055 26696185 ocm 26696185 109758 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23773) Transcribed from: (Early English Books Online ; image set 109758) Images scanned from microfilm: (Early English books, 1641-1700 ; 1711:5) The whole duty of divine meditation described in all its various parts and branches : with meditations on several places of scripture / by the author of The whole duty of man. Allestree, Richard, 1619-1681. [8], 181, [3] p. Printed for John Back ..., London : 1694. "The whole duty of man" is attributed to Richard Allestree--Cf. DNB. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditation -- Christianity. Christian life. Devotional exercises. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Whole Duty OF DIVINE MEDITATION , Described In all its various Parts and Branches . WITH MEDITATIONS ON Several Places of Scripture . By the Author of The Whole Duty of Man. Psal. cxix . 16. I will meditate on thy precepts , and have respect unto thy ways . London , Printed for Iohn Back , at the Black-Boy , on the Middle of London-Bridge , 1694. LICENSED , Decemb. 20. 1693. THE PREFACE . THE Whole Duty of Prayer , having met with so good a Reception in the World , I have , at the Request and Importunity of some Friends , recommended to the Press this remaining Tract , bearing the Title of the Whole Duty of Meditation , by that Reverend and Worthy Author of the Whole Duty of Man. The Subject I need not commend , for it carries its Worth along with it ; and to every Christian will appear both pleasant and profitable : For by Meditation , the truly Religious may converse with the Almighty , and from the Throne of Grace find Help and Comfort in time of Need ; to those which are Aery , and are the Darlings of the World , this Gift may procure a well-compos'd Mind . For if he who by often looking on a Ring with a Death's Head , at last grew sober ; who knows but by often Meditating , their Hearts may be brought into a more serious and heavenly frame ? The Royal Prophet stiles Meditation the Food of the Soul , Psal. 63. 4. My soul shall be satisfied as with marrow and fatness , while I meditate on thee . The Heart never willingly fixeth upon Heaven , till the Almighty is the Treasure of it ; for where any Man's Treasure is , there will his Heart be also . Now , it cannot easily meditate , but where it doth delight . Psal. 119. 97. Love is the Weight of the Soul ; it readily moves to its beloved Object . Mary will not depart from the Sepulchre where Christ had lain , before she had made Enquiry where she might see him whom her Soul loved . It is the Duty of every good Christian , to observe the Prophet David's Rule , Psal. 16. 8. to set the Lord always before him , that he may be in his fear all the day long . There is nothing more unstedfast than the Mind of Man ; and therefore nothing can so well compose it , as True Sanctity ; which brings such great Advantages , that with holy Job , it makes the Soul both serious , and willing to acquaint it self with God , that it may be at peace , Iob 22. 21. He is the Rest of the Soul ; and the more it knows of him , the more desirous it is to reside with him , that it may know more : The more it tasteth of his Favour , the more it longeth after his Glory , as Moses did , Exod. 33. 17 , 18. What the Philosopher said of all Knowledge , is true only of the Knowledge of God ; that it is Quies Intellectus . And therefore our Saviour calleth it Eternal Life , Iohn 17. 3. in which alone the Soul doth rest . Now , one excellent Means of fixing the Heart on God , is Meditation ; whereby the highly Pious summons together all that is within them , to bless his Name , Psal. 103. Meditation is the Wing of the Soul , which carrieth the Affections thereof to Things Above . By this , with Moses , it goeth up to the top of Mount Pisgah , to take a Prospect of the Promised Land. It is , as Clemens Alexandrinus saith of Prayer , a Conversing with God. And as St. Chrysostome saith of Faith , so may we of Meditation , it makes God , and Christ , and Precepts , and Promises , ours , by giving us a fuller Possession of them . Hereby we hold fast what we have learned ; we awaken our Faith , inflame our Love , strengthen our Hope , revive our Desires , encrease our Joys in God ; we furnish our Hearts , and fill our Mouths with Materials of Prayer ; we slacken our Affections from the World , we pre-acquaint our selves with those Glories which we yet but hope for , and get some knowledge of that Love of Christ which passeth Knowledge . The Necessity , Excellency , and Usefulness of this Christian Duty , the Reverend Author of this Tract hath Elegantly described ; which is therefore worthy Perusal of such as desire to acquaint and furnish themselves with so excellent a part of Christian Skill , whereby we may be filled with the Fulness of God , and be always able continually to say , My Heart is fixed , O God , my Heart is fixed ; I will sing , and give Praise . G. B. Advertisement . THere is lately publish'd , The Whole Duty of Prayer : Containing Devotions for Every Day in the Week , and for Several Occasions , Ordinary and Extraordinary . By the Author of The Whole Duty of Man. Necessary for all Families . The Third Edition . Printed for Iohn Back , at the Black-Boy , on the Middle of London-Bridge . THE Whole Duty OF DIVINE MEDITATION . SECT . I. What Meditation is . FIRST , Divine Meditation differs from Occasional , by these Examples : When you hear the Hour of the Day or Night , think with thy self , What Thoughts , O my God , have I had of thee , this Hour ? I am now nearer the silent Grave , and know not how soon I may be arrested by the Hand of Death . THESE are like Ejaculatory Prayers ; which tho' they are as Parenthesis in our Worldly Employment , yet they signifie more than all the rest of the Business we are employed in ; but Meditation is of longer Duration than solemn Prayer upon Ordinary Occasions . II. SECONDLY , It differs from Study : For Study consists of those things that are most knotty and difficult , and generally such as afford little Spiritual Nourishment ; but the Subject of Divine Meditation , concerns our Eternal Happiness : The End of Study is Knowledge , but the End of Meditation is Sanctity . III. THIRDLY , It differs from Contemplation : For Contemplation is applicable to the Beatifical Vision , where the Angels behold the Face of the Almighty : Now Meditation is like Fire kindling ; and Contemplation , the flaming of it when fully kindled : The one is like the Spouses Seeking of Christ ; and the other , like her Enjoying of him . IV. FOURTHLY , To conclude ; Meditation is , a a serious and solemn considering of Heavenly Things , to the end we may understand how much it concerns us , and that our Hearts thereby may be raised to some holy Affections and Resolutions . Now there are Four kinds of Solemn Meditation , according to their several Subjects . V. FIRST , Some Solemn Meditations are , upon the hearing of Sermons : which is a very useful and necessary Practice amongst Christians ; and it is better to hear one Sermon , and meditate on it , than to hear two , and meditate of neither . Now , to prescribe a Method for Meditating on Sermons , is neither necessary nor possible ; since the Methods of Sermons are various , therefore the Mediatours are to observe the Method of the Sermon they meditate upon ; and the Fruits of such Meditations , is to work those Truths , Advices , and Motives , &c. upon our Affections , that are propos'd to us in the Sermon . VI. THE Second kind of Solemn Meditation , is , when upon some Providential Occasion , spiritual Distemper , or Temptation , we retire , and pour out our Souls in Prayers , Soliloquies , &c. Which connot but in a very large sence be styled Prayer , being mix'd of such variety , as sometimes speaking to the Great Majesty of Heaven , and humbly acknowledging how we stand affected to Him and his Ordinances ; sometimes we examine our Soul , chiding , encouraging , or instructing it ; sometimes we reason with our selves , what holy Resolutions we design to put in practice , and what we intend to supplicate the Almighty . Many Instances of this nature you may find in Psal. 42. and other Psalms which cannot properly be called Prayers , but Solemn Meditations . VII . THE Third kind of Solemn Meditation , are those that are upon Scripture , which is the Word of God , and his words are pure , even as the silver tried seven times in the fire , Psal. 12. 6. Our Saviour's Precept , is , That we should search the Scriptures , Joh. 5. 39. And St. Paul bids us prove all things , 1 Thes. 5. 21. And if we meditate on God's Word , which is the Golden Rule of all our Devotions , we shall acquire that Peace to our Souls , which the World cannot give , nor none upon Earth can take from us ; for all his Promises are Yea , and Amen , 2 Cor. 1. 20. VIII . THE Last kind of Meditation , is , upon some Practical Truth of Religion ; which is , the planting and nourishing of all true Vertue among Men ; to grow in grace , 2 Pet. 3. 18. to cleanse our selves from all filthiness both of flesh and spirit , 2 Cor. 7. 1. And endeavouring to take hold of St. Paul's pressing Argument to his Corinthians , to be stedfast , unmoveable , always abounding in the work of the Lord ; then this Assurance will infallibly appertain to us , That our labour shall not be in vain in the Lord , 1 Cor. 15. 58. SECT . II. That Meditation is a Duty . THAT Isaac did not neglect Solemn Meditation , is evident , by reason he went out into the Fields to perform it ; and to shew that it was a Set-Duty , 't is said , that he went on t to meditate . And God commanded Ioshua to perform this Duty , as a chief means for the keeping of the Law , Iosh. 1. 18. And indeed we ought not to forget so important an Exercise ; for the Occasion of Sin , is the want of Consideration , and not want of Knowledge : Isa. 1. 3. For , who is there , almost , in the World , that knows not but that he must die , but how few are they that consider it ? Deut. 32. 29. II. NEXT , The Necessity of Meditation is very material : For none can enter into a State of Conversion , who thinks it insignificant . To confirm which , we have it recorded in Scripture the Story of the Prodigal Son , who listed himself in Harlots company ; but upon his submissive return , was receiv'd again into his Father's favour . Now , this is the Method of the Converted : First , He hears the sacred Truth of God's Word , and is convinced by it . Secondly , He considers and meditates upon it , and sees how much it concerns himself . Thirdly , He is affected with them ; and being thus affected , it raiseth holy Resolutions of better Obedience . III. BUT some will object and say , I am Illiterate , and cannot attain to it , and therefore I must relinquish it , and leave it to the Learned , who is best able to perform a Duty of so great Importance . To which I answer , as in the Mathematical Science ; He that is a rational Man , and does but improve his Reason , though he hath neither Tongues nor Arts to assist him , may understand and grow to an extraordinary Excellency in any Art ▪ if he has God's Assistance , and does but exercise and improve it , he may reap the Benefit and Fruit of Meditation . IV. OTHERS will object , and declare , It is a very hard Duty . To which my Replication is this ; That the harder any thing seems , it is the more excellent when it is attained ; but the Obstacle is apparent , and inferrs it not to be consonant to our perverse Wills and Affections ; and the more dissonant any thing is to that which is Evil , the more congruous it is to sublimer Actions : For it cannot reasonably be expected that any Duty should be performed at the first , with much facility . For Example ; the Seven Liberal Sciences , which are of great Excellency in Temporal Enjoyments , are not so easily attained without Sollicitation and Sedulity . V. NOW the reason is evident ; for this Duty is powerful in mortifying Corruptions : dulcified things nourish and pamper the Body , and bitter things gives a purgation : Therefore , if you will only perform those Duties that are pleasant and delectable , they will only nourish , not purge out Corruption . Therefore implore the Almighty to inflame your Hearts with his divine Love ; and then this Duty will not only be facile and delightful , but will so affect the Undertaker , that it will be very difficult to avoid a Duty of so great importance ; for it is as great a difficulty to take our Affections off from what we admire , as it is to place 'em upon what we abhorr : For , bid the covetous Person forsake his Gold and Silver , and bid him entertain the Thoughts of Things Celestial , and he 'll find an equal Difficulty in both . VI. INDEED , the Love of the Almighty , and Desire of Spiritual Things , are acquired by Meditation ; and when once our Hearts are inflam'd by that Exercise , then our Meditations are inflam'd by Love : For , as Sparks of Fire 〈◊〉 is first blown up before the Flame encreases ; so the Difficulty of Meditation appears at the beginning , when there is but , as it were , a Spark of divine Love in the Heart , it will require some Pains , by Meditation , to blow it up to a Flame ; but afterwards the Heart will be so fervent with these Conflagrates of Love , that it will so inflame all the Thoughts , and create in us not only Facility , but a Necessity to meditate on Things Spiritual . VII . Now some will object , If it be a Duty so Necessary , how comes it to pass , that it hath been so geeerally Neglected by most Christians ? To which I answer ; That it hath been practised by many in ancient Times , and by many modern Christians . The Sacred Scriptures inform us , and it is evident that the Psalms of the Royal Prophet , are frequently digested into Meditations : But this being a Private Closet-Duty , the Omission nor Performance of it could not be taken notice of ; and so the Omission of it could not be reprehended , nor Performance observed . Lastly , The Directions and Instructions for Meditation , have been generally very abstruse and intricate . SECT . III. Rules and Directions for Meditation . AS to the Place , that must be apart , remote from Society and Disturbance ; the Patriarch Isaac went into the Fields , our Blessed Saviour into a Garden ; and the Prophet David adviseth us to enter into our Chamber , and be still , Psal. 4. 4. And Christ commands us , to enter into our Closet , and shut the door . Now the reason of the Privacy is this , that we might receive no Interruption , or any Distraction , nor be forced to break off abruptly before the Duty be ended ; next , that we may be recluse from the Observation of all Mortals that we may neither be heard nor seen ; for there are divers Gestures and Expressions , which are not requisite or necessary for any but God and the Soul to be privy to : Now what Place soever you find to be necessary for this important Duty , be sollicitous to make choiee of . II. As for the Time ; the best Opportunity is in the Morning : for the First Fruits of the Day being Holy , all the rest are Sanctified . Moreover , our Thoughts being then not polluted with worldly Affairs , they are not so liable to distraction : and the Body it self is more serene than after Meals ; and this Duty requires a vacuity in the Stomach ; not only because the Head will be more perspicuous and apt for Meditation , but also , because many Passages of Meditation require so much Attention of the Mind , and Fervency of Affection , that they do hinder Digestion : And this Duty being performed in the Morning , it will have an influence upon the whole Day . But this Rule is not universal ; for we read , that Isaac went forth in the Evening to medirate , Gen. 24. 63. And if the Subject of your Meditation be a Sermon , then perhaps the properest time is immediately after the hearing of it , before your Affections cool , or your Memory fail you . III. FOR the Duration ; considering the Parts of Meditation are so many , as Preparation , Considerations , Affections , Resolutions , and the like : And not one of these are to be past slightly over ; for Affections are not quickly raised : nor are we to cease blowing the fire , if it flame , until it be well kindled ; Half an Hour may be reckon'd to be the least for Beginners , and an Hour for those that are Proficients in this Duty . IV. But in this Particular , there is Two Rules especially to be observed : First , That as we ought not to desist from our Prayers before that temper and frame or heart is wrought , which is suitable to the Requests of our Petitions ; so we should not desist in our Confession of Sin , till our Hearts are truly sensible , and humbled for Sin ; neither should we slacken our Praises , until our Hearts are filled with holy Admirings , and inflamed with the Love of the Almighty . Now , the End of Meditation , are Affections and Resolutions , therefore we should not desist till those are effected . V. SO in Private Prayer , when we find our Hearts enlarged by the Effusion of the Spirit of Supplication upon us , we are not to desist , unless by our persisting in that Duty , we omit another to which we are more particularly obliged at that juncture ; so in Meditation , when we perceive the Heart affected , we are to continue it : But this Caution must be observ'd , That in our Enlargements , we must not continue them longer than while they flow freely , without much Straining and Compulsion : for Honey which comes freely from the Comb , is pure ; but forced by Heat and Pressure , is not so well relish'd . Now , if the Heart is dead , we must use our utmost diligence to awaken it ; and when once our Hearts are inflamed , and enlarged by holy Affections in an extraordinary manner , 't is but an impediment to our Affections to return to the Meditation of those Points that raised them . SECT . IV. Of the Subject and Method of Meditation . FIRST , Avoid Controversie , for that will convert Meditation into Study ; and nice Speculations , for they are sapless without Nutriment : besides , being so light , they fluctuate in the Brain , and want ponderosity to sink them down into the Heart ; and inddeed , were they admitted , they are so insignificant , as the Heart , by its reception , could acquire no Affectation . But let the Subject of your Meditation be the plainest , powerfullest , and usefullest Verities of the Almighty , as Death , Iudgment , Hell , and Heaven ; the Mercies of God , our own Sins , and the Love and Sufferings of a crucified Saviour , Contemplate on that which is most suitable to your Spiritual Wants ; as in the time of Desertion , meditate most of the Love and Mercies of God , and thy own Unworthiness , &c. II. NOW the Rules for Meditation are these Three : 1st . Preparatory . 2dly . For the Body of the Duty . And , 3dly . The Conclusion . In our Duty of Preparation , besides the choice of the Subject , we are to be convinced and affected with the Presence of the Deity , and to use fervent Prayer for the Divine Assistance . Secondly , For the Body of Meditation , it consists of Three Parts : The First is , Consideration ; which is , the convincing our Hearts of several Verities appertaining to that Subject whereof we meditate . III. IF the Subject of our Meditation be Death , the Considerations may run thus : Alas , O my Immmortal Soul ! the Manner , Time and Place where we shall expire , we are ignoraut of ; generally Mens Lives come to a period sooner than they expect ; and certain it is , whensoever that Hour or Minute approaches , we must bid adieu to Honours , Pleasures , Riches , Friends , and at last , our own frail Bodies , &c. The Second Part , is , Affections ; whether it be Love of God , Christ , or Spiritual Things ; despising of the World , admiring of the Omnipotency , or any other Spiritual Affection . The Third Part , are , Resolutions to perform that which is agreeable to God's Command , and to desist from all manner of Evil. IV. NOW that this is the most proper and genuine way of Meditation , evidently appears : First , Because it is not Artificial , and such as requires Learning , as those Instructions are which advise us to consider the Efficient , Final , Formal , Material Cause of Defunction , with the Adjuncts , Concomitants , and Concatenations , &c. which though they , perhaps , may please the Learned , yet such difficult words astonish the Ignorant . Now , this is the Method by which every one that is brought home to God , is converted . V. AND the first thing in Coversion , is , our being convinced of some Truths ; which Conviction raiseth Affections : For if the Verities of the Divine Omnipotence end in Conviction , and go no further ; nay , if they end in Aflections only , and never arrive to Resolutions of shunning Evil , and performing of Good , Conversion can never be perfected . As for Example : One is convinced that he is a miserable , undone Wretch , by reason of Original and Actual Abomination : Upon this Conviction , Fear and Sorrow are excited ; yet if these do not operate in us a fixed Resolution of forsaking those Sins , we are yet in our Sins , and unconverted . Thirdly , There are several things for the concluding of Meditation , which I shall treat of in its proper order . SECT . V. Of being affected with the Divine Presence . WE are to consider , God is present in all places , as really and Essentially as he is in Heaven : For , Omnipotency did not create Heaven for his Confinement , but to manifest his Glory ; for the Heaven of Heavens are not able to contain him ; neither is the Almighty included by , nor excluded from any place : And though Iacob said , Surely the Lord was in this place , and I knew it not , Gen. 28. 16. yet we must not imagine that Iacob was ignorant of the Verity of it , but did not actually consider it ; but the the Psalmist , in the 139th . Psalm , is perspicuous in explaining and clearing up the Omnipresence of the Almighty . II. NEXT , we must consider , That the Almighty doth more peculiarly observe his Servants , while they are performing of heavenly Duties : Yet this is to be understood , not as if God observ'd us more at one time than another , in respect of his Omnisciency ; but we may inferr That God is much more offended with us , if our Deportment and Frame of Heart , be more irreverent and unholy in the Duty of Prayer and Meditation , than in the Duties of our particular Calling . III. WE may consider with our selves , That Christ doth actually behold us , especially in these Duties of Sanctity : For it is not the remoteness of Place that doth obstruct Christ's Omnisciency , and exact observing of us . Little did Nathanael think that Christ saw him under the Fig-Tree : Nathanael did not perceive Christ , neither then was he corporally present , yet Christ beheld Nathanael when he prayed . So Christ beheld St. Stephen before the Heavens were opened , and the opening of the Heavens was not ; that thereby Christ might be enabled the better to behold St. Stephen , but that this holy Proto-Martyr might thereby be the better enabled to discern that Christ looked on him . IV. AND without all controversie , the Almighty observes and knows with what Reverence , Faith , and Love , we address our selves to him ; for else our Prayers would be fruitless , and our Faith ineffectual : For , how could he distribute to us according to our Faith , if he knew not the extent of it ? If the inferiour frame of our Hearts were not observed by Omnipotency , we may then inferr , that an Hypocrite which can utter extraordinary Expressions , should acquire more by his Addresses to the Almighty , than a true Nathanael , in whom there is no guile . V. Suppose that thou hadst lived in that Age when Christ was upon Earth , or that he were corpotally present now , near thy Habitation ; consider with what Joy , Reverence , Alacrity , and Assurance , thou wouldst address thy self to him for the Pardon of thy Sins , or for any other Mercy thou stoodst in need of : After the same manner thou mayst now address thy self ; his remoteness from thee , in respect of a Corporal Presence , doth not diminish his Power to discern thy Wants , or give an Audit to thy Petitions ; nor his being now glorified , doth not derogate his Benevolence to grant thy Requests , than if he were corporally present , in the Room with thee in the form of a Servant , as he was once at Ierusalem . VI. THE Glory of Christ doth not slacken his Love and Goodness ; for Christ is the express Image of his Father , and God's Attributes are all consonant : The Majesty of Heaven doth not set Limits unto his Goodness , and make that finite ; nor doth his Bounty make his Omnipotency less glorious : His Goodness makes his Deity more amiable , and his Omnisciency makes his Mercies more wonderful ; so neither doth the Exaltation of Christ , excite him to abate or diminish his Goodness to any that serve him , according to his divine Precepts . VII . BUT if in any method his Love is mutable , it is by an Augmentation : For when our blessed Lord was in the flesh , you must have approached him by Faith , or expected no Mercy ; and by Faith , though he is inthroned in Heaven , you may obtain Mercy in time of need . Thus you may ponder upon any of these Considerations , until your Heart be so convinced of , and affected with the Presence of God , that you thereby may be the better fitted for the carrying on the Duty of Meditation more effectually . SECT . VI. Of Preparatory Prayer Before Meditation . THE next Preparatory Consideration is , Prayer ; which thou mayst perform to this or the like purpose . LORD , my design , at this time , is not to be sequestred an Hour from worldly Enjoyments , for that were to be guilty of a Cessation , and to encrease the number of my Sins , not my Graces ; but my Sollicitation , at this time , is , to be so convinced and affected with those spiritual Verities revealed in thy Sacred Word , that I may fully resolve , by thy Strength and Power , to reform my Life : for I can neither understand the things that belong to my Peace ; not understanding them , be convinced of the Certainty and Verity of them . II. NAY , Lord , though my Understanding is illuminated , yet without thee my Affections cannot be enflamed : I can neither know , resolve , nor perform any Good without thee ; for from thee proceeds both the Will and the Benefit of thy good Pleasure . Lord , I humbly implore 〈◊〉 to replenish me with thy Grace , that I may be consciencious in performing this Duty with my whole Strength , and not negligently , and inconsiderately . And , Lord , do thou illuminate me , and convince me with thy Sacred Truths , and so affect my Heart with the Love of Sanctity , and a Detestation of all Sin and Wickedness , that I may thereby be fully and firmly resolv'd ( notwithstanding all the Oppositions that the Flesh , the World , or the Devil can procure ) to run the ways of thy Commandments with joy and celerity . III. AND , Lord , grant that when thou hast operated in me the Will so to perform , give me also the Benefit , and let me not trust to the Strength of my Resolutions . but to the continual gracious Assistance of thy holy Spirit for the Performance of those Duties that through thee I shall resolve to pursue . Grant this , O holy and blessed Father , even for the Merits of thy dear Son , who hath commanded me to approach to thee in his Name for any Mercies I stand in need of . O let these my Petitions reach thy merciful Ears ▪ even for his sake who is my only Lord and Saviour , Amen . IV. THIS or the like Prayer thou art to send up to the Throne of Grace : But this must be done with thy whole Heart ; for thou must believe , that it is by the Strength which thou shalt acquire from God , by Prayer , whereby thou shalt be enabled to perform this or any other Duty profitably ; for it is he that teaches us to be Proficients . Now , he that begins a holy Duty without God , will end it without him also . It is a pernicious thing to imagine that we can by our Natural Parts , Learning , or by the strength of Grace already received , without the Almighty's further Assistance , perform any thing that can please him , or edifie our own Souls ; for though our Mountain be made strong , yet if he withdraws the Light of his Countenance , we are in Obscurity . V. WE may with much more reason declare , Now the Sun is in his full Meridian , and the Air is so serene , that now we can transact well enough for a space , though that Solar Luminary be eclipsed ; than to testifie , though our Hearts be never so much inflamed with the Love of the Almighty , now we are so supplied and inflamed with his divine Love , we can subsist by our own Strength , and for the present we want not God's further Assistance ; afford us but Subject Matter to meditate of , and we shall be of Ability to continue and encrease our Flames . Do not possess thy self that it is a Burthen , but a Mercy and Privilege , that Omnipotence hath necessitated and commanded thee always to extract Strength from Him. SECT . VII . Of Consideration . FIRST , Our Considerations must be plain , not intricate and abstruse ; for the main Scope of Meditation being the affecting of our Heart , and reforming of our Lives . Next , they must be certain and evident , not controversial and dubious ; for the Effect of Meditation is not peculiarly to encrease our Knowledge , but to improve it . Neither let Considerations be curious and nice Speculations : Neither make choise of those Books to assist thee , in this Duty , which are embellish'd with Rhetorical and Eloquent Expressions ▪ which appear , in the eye of the World , to be witty , but are indeed very empty : for Verity , indeed , is many times lost in those Allurements ; and entangles the Mind , by disingaging of it , from serious Consideration : As many Dishes become unsavoury , by having too much Cost bestowed , and so lose their Vertue before they reach the Stomach . II. THE Bee fixes not upon the freshest coloured Rose , or fragrant's Smell ; but on the Herb Thime , which is of slender beauty . Besides , Eloquence in this Duty , may please some Persons , as Pictures in Books please Children , who while they gaze upon them , neglect their Learning ; even so , while we are affected with Elegancy of Speech , we stray from the performance of conveying the Verity of what we ponder of , to our Hearts : As in the Disease of the Bladder , the skilful Physician , to perform a Cure , administers those Remedies which may soonest reach the Part affected ; for if they meet with any Obstruction , they lose their vertue , and are insignificant : so if our Understanding should explicate the Eloquence , or search out the Meaning or Certainty of the Verity it considers , any long season , the Heart will prove cool and unaffected ; and be under the same Circumstance with those Musicianers that were to play ther Consort before a great Emperour , but were so long a Tuning their Instruments , that he would not stay to hear ' em . III. THE next Rule , is , If any doubt ariseth upon an evident Truth , in which the Devil is apt to cast in Scruples ; then act as the Arch-Angel did with him , enter the Lists ; and perhaps when you have examined the Matter , the Cloud may vanish , and the Sun shine in its full Meridian ; by which resistance Satan will take flight : but if he still persist , and your Blasphemies are not removed , then dispute no more , but use the Arch-Angel's words , The Lord rebuke thee , Satan . To this purpose , 't is requisite to be well grounded in the Verity of God's Word , which is the Sword of the Spirit , by which our Saviour silenced Satan in all his Temptations : We must not dispute with that Enemy by Humane Reason , but we must put on the whole Armour of God , if we will be able to stand in the Day of Temptation , and when all is done to stand . IV. OUR next Rule , is , Not to over-multiply our Considerations ; but when , by considering the Truths of God , we find our Hearts ardently affected , then we are to make a Progression . But this Caution is observable , That when we find our Hearts , never so little affected , we must desist in our Considerations : The Bee will not leave the Flower , while any Honey is to be extracted . And it is a Temptation which Christians ought to take notice of , That Satan is ready to make us hastily pass over Duties , before we have extracted half the strength of 'em : For when we are confessing our Sins , and our Hearts begin in the least measure to be humbled , they are often filled with such Joy , as may be suspected to proceed from him , or our corrupted Hearts . V. CORN , when it springs too fast , and grows rank , the Husbandman cuts it down . A Corrosive applied to eat dead Flesh , must not be removed when it begins to smart : And Wheat in stony Ground soonest springs up . Our Considerations must take deep root , and not entertain Affections and Resolutions when the Heart has newly received any Impression : But this we must remember , that if our Affections be much inflam'd when we begin our Considerations , we are to yield to the Inspirations of God , and be guided by it : for this Method here proposed , is not to limit the extraordinary Operations of God's Spirit ; but if our Hearts be only a little excited , we must not leave blowing the fire so soon as it begins to kindle ; for green Wood will suddenly extinguish , unless it be throughly kindled . SECT . VIII . Affections and Resolutions . WITHOUT Knowledge , we cannot consider : and Consideration raises Affections ; and Affections produces Resolutions ; and the Effect of Resolution is Action , and a through Reformation of our Lives and Manners . Now , our Affections may vary according to the Subject of our Meditation : for sometimes we admire the Goodness , Majesty and Wisdom of the Almighty ; another time we are amazed at our own Folly and Madness , in living so contrary to our own Principles ; and that those sacred Truths revealed in God's Word , which we might improve to our Eternal Salvation , should be laid by , as useless ; as if one should have in his possession an excellent and effectual Receipt for the Stone , and yet lock it up , and make no use of it . II. SOMETIMES we despise the World , and with Iob , abhorr our selves in Dust and Ashes : sometimes we affect Sorrow , Joy , Love , Fear , &c. of which we may be furnish'd out of the Book of Psalms , which were indeed but David's Meditations , though not in this Method . Now , when our Affections are much excited , we may make a progress to Resolution . III. NOW your Resolutions must be fixed ; not vain and frivolous , but serious and resolved ▪ Purposes . Say not with thy self , I am assured the Wrath of God comes upon the Children of Disobedience , and I must embrace Hell , or forsake taking of the Name of God in vain ; the Offence is great , which I commit in Swearing , and I could heartily wish I could omit it : but instead of this , argue thus with thy self , I am solemnly resolv'd , by the Blessing of the Almighty , to forsake all Sin , especially what I am most guilty of ; for God will not be mocked , neither must I give a faint denial to Sin. IV. WHATEVER thy Resolutions are , put them presently in practise , and drive them not off to futurity . Art thou addicted to Drinking ? Do not resolve and say , This Sin I intend to forsake , but for the present I am engag'd to meet Company where I must appear sociable ; but that being finish'd , I design to prosecute my Resolution . This is one of Satan's Devices , and is cast in thy way as a Stumbling-block , which , if not removed , will prove pernicious . V. NEXT , Let not thy Resolutions be only against Sin , but against the Temptations and Allurements to it . Solomon doth not say to the Adulterer , Thou may'st discourse a Harlot ; but , Be not enticed by her words to uncleanness : He will not permit thee to go into her House , or by her Door ; Prov. 5. 8. And when he disswadeth the Drunkard from that Vice , he advises him not to look upon the Wine ; for as the Beauty of a prostitute Harlot , so the Colour of Wine will inflame our Desires after it , Prov. 23. 31. After this method Iob resolv'd , I have made a covenant with mine eyes , why then should I look upon a maid ? Job . 31. 1. VI. NEXT , You must observe this Caution : If you find your Heart never so much resolving against , and detesting of any Sin , yet be very circumspect , that you confide not upon the strength of Resolution , but earnestly deprecate the Almighty , that he would enable you by his Divine Power ; and that as he has given you the Will , so he would give you his Grace to perform it . SECT . IX . Of Vows . AS your Resolutios are , so let your Vows be ; rather against the Occasions of Sin , than against Sin it self . In things Indifferent beware of making any Perpetual Vow , but rather let it be Conditional . As , First , That you will abstain from such a thing , or perform what you design'd , unless you shall be otherwise advised by some discreet , sober Person . Secondly , Add this Caution , if thou art guilty of Drinking , viz. If I think of it , I will not drink Wine this Month. Now , if a Breach of this Vow be made , though you did not think of it , you sin if your Vow be absolute . II. THE next Caution concerning Things Indifferent , is this ; Add a Penalty upon the Breach o● your Vow ; which may be to this purpose : I resolve to set a-part one Hour in the Day , in Prayer for the Church , to the End of this Month ; or else give Alms to the Poor . In such a case , if we perform either , we sin not : And the reason of our Penalty , is , because some Inconveniences may arise which may prove very prejudicial to us ; and then we have liberty to take the other part of our Vow , viz. To give so much to the Poor . III. NOW , this Penalty we inflict upon our selves , must not be too light and trivial , but of such consequence as may be obligatory ; yet not of that ponderosity to be prejudicial . For a rich Man to vow he will bestow a small Matter on the Poor , is inconsiderable ; yet , perhaps , by a poor Man , the same Value may be of too large an extent : But let your Penalty be according to the Rules of Scripture and Reason , and opposite to those Sins which are most prevalent in thee . For Example , If Covetousness reigns in thee , exercise thy Penalty in Alms ▪ If Voluptuousness , Prayer and Fasting , or abstaining wholly , for a time , from thy greatest Delight and Recreation . IV. LASTLY , Let your Vows be rather against the External than the Internal Acts of Sin ; rather against Speaking angrily , than being Angry : For though External Acts of Sin are worse , yet we have not so much dominion over them . If your Vows extend to the Performance of Holy Duties , let it be as to the Time , not the Quantity . For Example : Should'st thou bind thy self to read such a number of Chapters , perhaps thou art tempted to read them too hastily over ; whereas if thou dost allot thy self so much Time , thou art not so liable to this Temptation . SECT . X. How to Conclude your Meditations . FIRST , Thou must earnestly beseech the Almighty to give thee Strength to perform whatever thou hast resolv'd to act in his Service . This must be perform'd fervently , though briefly and humbly , from an earnest Desire to act what thou hast promised and resolved , and also from an humble sense of thine Inability in the Performance . Next , express thy Thankfulness ; and when thou findest any Alteration wrought in thy Hearr to detest Sin , give God the Glory , and rejoyce not in thy self , except it be with trembling at thy own Pride and Arrogancy . II. NEXT , We are to remember what Parts of our Medtation did most affect us , and lay them up so in our Thoughts , that frequently we may ponder on ' em . Lastly , When thy Meditations are ended , depart not hastily to thy Temporal Employments : Go not from the Presence of the Almighty , as a Bird out of the Snare of the Fowler , with alacrity and speed , but go vigilantly and warily from Holy Duties . The Collects to be said Before or After Meditation . O LORD , from whom all good Things do come , grant to me thy humble Servant , that by thy holy Inspiration , I may Think those things that be good , and by thy merciful guiding may Perform the same , through our Lord Jesus Christ , Amen . GRANT to me , Lord , I beseech thee , the Spirit to Think and Doe always such things as be rightful ; that I who cannot do any thing that is good without thee , may by thee be enabled to live according to thy Will , through Jesus Christ our Lord , Amen . I BESEECH Thee , Almighty God , look upon the hearty Desires of me the humblest of thy Servants , and send forth the Right-hand of thy Majesty to be my Defence against all my Enemies , through Jesus Christ our Lord , Amen . MED . I. Confession of Sin. 1 John i. 9. If we confess our sins , he is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness . OMNIPOTENT God , my Sins ever appear in my sight , and are a Torment unto my Mind ; every Day I think of thy Judgment , because Death threatens me every Hour . And when I remember , I must appear before the Iudgment-seat of Christ , 2 Cor. 5. 10. then I exaamine my whole Life , and find it is altogether Vanity ; my Actions are vain , my Words profane , and my Thoughts unprofitable . If the shadow of some Vertue appears , it is imperfect ; because Original Sin , and my vitiated Nature hath polluted it . II. IF all our righteousness are as filthy rags , Isa. 64. 6. what can we expect our Unrighteousness should be ? Our Saviour tells us , When ye shall have done all those things which are commanded you , say , we are unprofitable servants , Luk. 17. 10. And if we are so unprofitable in our Acts of Obedience , certainly we are abominable in our Transgressions . St. Gregory , in his Morals , tells us , A diminutive Light may shine in Obscurity ; but being set in the Sun , is darken'd . Wood not measured , may appear strait ; but applied to the Rule , is found oblique . The Impress of a Seal may appear perfect in the Eyes of the Spectators , and yet be very imperfect in the Eye of the Artificer . So that which glitters in the Estimation of the Performer , is often-times sordid in the Discretion of the Judger . For , the Thoughts of God are different from the Thoughts of Men , Isa. 55. 8. III. THE Memory of many Sins affrights me ; and yet there are divers I am ignorant of . Who can tell how oft he offendeth ? O cleanse thou me from my secret faults ! Psal. 19. 12. I dare not look up to Heaven , because I have offended him which inhabits there . In Earth I enjoy no Refuge , expecting nothing from the Creatures , because I have offended the Lord of the Universe . My Adversary the Devil accuseth me to the Almighty , and desires him the most Just Judge to condemn me to Chains of Darkness , for my Sin , that would not lay hold on the Means of Grace . IV. NEXT , The Four Elements , in their order , accuse me : And , First , The Heavens acquaint me , they have supplied me with Light , to my Joy and Comfort . The Air whispers me , I have given thee all manner of Fowl my Region affords , to be at thy Command . The Water violently speaks , I have given thee all manner of Fish to eat . And the Earth opens her Mouth , saying , I have given thee Corn , Wine and Oyl to nourish thee ; but how hast thou abused these Mercies , to the Contempt and Dishonour of our Creation ? Therefore let our Benefits redound to thy Punishment ; let the Fire consume thee , the Water overwhelm thee , the Air fann and winnow thee , the Earth swallow thee up , and Hell devour thee . V. THE Holy Angels which were appointed by the Almighty to minister unto me in this Life , and to be my Comforts in the Life to come , they accuse me : for by my Sins I have deprived my self of their Ministry in this Life , and Hope of their Fellowship in the World to come ; the Voice of God's Divine Law accuses me ; either I must fulfil it , or perish ; to perform the one , is impossible ; and to undergo the other , is intollerable . VI. GOD , the most severe Judge , and potentest Executer of his Eternal Law , accuses me : Him I cannot deceive , who is Wisdom it self ; from him I cannot fly , who is Power it self , and reigns every where . Whither then shall I fly ? Psal. 139. 7. Even to thee , O Blessed Jesu , my alone Redeemer and Saviour . I hear a Voice which bids me hide my self in the clifts of the rock , Cant. 2. 14. Thou art that Rock , and thy Wounds are the Clefts ; in them will I hide my self against the Accusations of all the Creatures . VII . My Sins cry aloud , even unto Heaven ; but thy blood which was poured forth for my sins , cryes louder , Heb. 12. 2● . My Sins are potent to Accuse me , but thy Passion is effectual to Defend me ; the Unrighteousness of my Life is powerful to Condemn me , but thy most perfect Righteousness is powerfuller to Save me . I appeal therefore from the Throne of thy Justice , to thy Mercy-Seat ; but I dare not appear before thy great Tribunal , unless thy holy Merits interpose betwixt me and thy Judgment . MED . II. That the Cross of the Holy Jesus should excite us to Repentance . Rom. v. 8. While we were yet sinners , Christ died for us . BEHOLD , my Soul , thy Saviour's Sufferings ; the Wounds of him that was crucified , and the Torments of him that expired on the Cross : That sacred Head at which Angels tremble , is platted with a Crown of Thorns : That Face which in Beauty exceeded all Mankind's , is spit upon by the Ungodly : Those Eyes , brighter than the Sun in his Meridian , are obscured in Death : Those Ears which were accustomed to hear Angelical Anthems , are infested now with arrogant Speeches , and scornful Reproaches : That Mouth from whence proceeded Divine Oracles , and dictated to Angels their Celestial Lessons , receives nothing but Gaul and Vinegar : Those Feet which the devout Magdalen kissed , and wiped with the Hairs of her Head , are fastened with Nails : Those Hands which stretched out the Heavens like a Curtain , are now extended on the Tree of Shame . II. THAT Body , the Deity 's Temple , is scourged and wounded with a Spear : Nothing escap'd the malicious Jews but his Tongue , and that was meekly exercised in Praying for his Persecutors . And he who now Reigns in the highest Heavens , underwent all this for lost Mankind : He felt the Pains of Hell , and cry'd out , My God! My God! Why hast thou forsaken me ? Mat. 27. 46. So great was his Agony and Anguish , that he ▪ which comforteth Angels , stood now in need of one to comfort him . III. IF this happens to the Just , what shall become of wretched Sinners ? What measure shall the Almighty take with us for our Offences , who is so wrathfully displeased with his well-beloved Son for the Sins of the whole World ? O God of infinite Mercy , take from us these stony Hearts of ours , and give us Hearts of Flesh , that we may tremble at thy Word , and melt at thy Judgments . Lord , let us not forget thy Acclamations and Tears : Thou cryedst from the Cross , Behold , O ye Sons and Daughters of Men , what I suffer for you ! Was ever Grief so great ? or any Sorrow like unto my Sorrow ? But O Thou whose Property it is to have Mercy , convert our stubborn Hearts unto Thee . MED . III. Of the Fruits of Repentance . Mat. iii. 8. Bring forth therefore fruits meet for repentance . THE Foundation of a Holy Life , is True Repentance ; and where that is acquired , Remission of Sins , and Eternal Life succeeds . Why then do we deferr our Repentance , and procrastinate it from day to day ? To Morrow is not in our possession ; and to Repent sincerely , is not in our power ; but when the Judgment-Day is approach'd , we must render an Account not only for one Day , but for our whole Lives . II. ACKNOWLEDGE and bewail thy Sins , so shalt thou find God in Christ appeased towards thee . I , even I am he that blotteth out thy transgressions , saith the Lord , Isa. 43. 25. inferring our Sins are enrolled in the Court of Heaven . Turn away thy face from my sins , begs the Royal Prophet , Psal. 51. 9. Demonstating that our Iniquities are in God's sight . Be converted unto us , O God , prayeth Moses : therefore our sins do separate us from God , Isa. 59. 2. Our sins have answered us , complaineth Isaiah , ver . 12. and do accuse us before God's Tribunal . Cleanse me from my sins , is the Psalmist's Petition , Psal. 51. 2. Concluding , our Sins , in appearance , are sordid in the Eye of the Almighty . III. SIN is the Distemper of the Soul : which moved David to cry out , Heal my soul , for I have sinned against thee , Psal. 41. 4. It is for Sin , that we are blotted out of the Book of Life . So said the Eternal , Whosoever shall sin against me , I will blot him out of my book , Exod. 32. 32. We are cast off by the Almighty for our Sins : which made David deprecate , Cast me not away from thy presence , Psal. 51. 11. Sin torments the Mind , and dries up the Moisture , as the Psalmist experienc'd , Restore me to the joy of thy salvation , Psal. 47. 12. IV. Sin is infectious , says the ProPrphet , Isa. 24. 5. The earth is defiled by the inhabitants thereof , which have transgressed the law . Our Sins press us down to Hell , else the Psalmist had not broke out , saying , Out of the deep have I cried to thee , O Lord ; Lord , hear my voice . 130. 1. Sin is the spiritual Death of the Soul. So says the Apostle , We were sometimes dead in our sins , Ephes. 2. 1. By mortal Sin , Man loseth his Creator , who is the infinite and Incomprehensible Good : therefore , to be deprived of him , is an infinite and incomprehensible Evil. And as the Almighty is the chiefest Good , so Sin is the chiefest Evil. V. CALAMITIES and Punishments are not absolutely Evil ; for many times from them Good is extracted : Nay , they may properly be called Good ; because they are God's Messengers , and proceed from him who is the Fountain of all Goodness . Moreover , they lead us unto the chiefest Good , even Life Everlasting . Christ , by his Passion , entered into his Glory , Luk. 24. 26. And Christians , by Tribulations , enter into Life Eternal , Act. 14. 22. And consequently , Sin is the chiefest Evil , because it draws us from the chiefest Good. VI. THE Sinner is accused by his Conscience , which he hath defiled ; by his Creator , whom he hath offended ; by the Sins he hath committed ; by the Creatures he hath abused ; and by the Devil , who hath seduced him . How saving then is Repentance , which frees us from such Accusations ! Let us haste then with speed to such a soveraign Catholicon . If thou deferr thy Repentance till Death , thou do'st not forsake thy Sins , but they forsake thee ; and it is very difficult to trace out an Example of sincere Repentance at the Hour of Death , except that of the Thief upon the Cross. VII . FOVRTEEN years have I served thee , ( said Iacob to Laban , ) it is time now that I should provide for my own house , Gen. 31. 41. And if thou hast pursued the World , and chased after the Vanities of it so many Years , it is now high time to provide for thy Soul. Every Day , nay , every Hour and Minute , we accumulate Sin ; Oh , let the Spirit , every Moment , wash it away with Tears of Repentance . The Almighty infuses not the Oyl of Mercy , but into the Vessel of a contrite Heart : He first mortifies us by Contrition , and then quickens us by his Spirit of Consolation : He leads us into a deep abyss of Grief , and brings us back by his Restraining Grace . VIII . Elias first heard a vehement Wind , overturning Mountains , and cleaving Rocks ; and after the Wind , an Earthquake ; and after the Earthquake , Fire , 1 King. 19. 11. At length there followed a still , small Voice , ver . 12. From whence we may inferr , That Terrour is the precursor of the Love of Omnipotency , and Sorrow precedes Comfort . God binds not up any Wounds that are laid open by Confession : He Pardons and Justifies none , except they Acknowledge and Condemn themselves : He Comforts not , unless they first Despond . And this is the sincere Repentance which God , by his Holy Spirit , operates in us . MED . IV. Of Man's Salvation . Tit. ii . 11. For the grace of God that bringeth salvation , hath appeared unto all men . WHY art thou perplexed , O my Soul ? and why art thou dubious of the Mercy of God ? Remember thy Creator , who created thee without thy Assistance ; who formed thee in secret , in the lower parts of the earth , Psal. 139. 15. He who took care of thee before thou wer 't born : Will his Providence neglect thee , now thou art fashioned after his own Image ? To Thee , the Great Creator , does thy unworthy Creature address himself : Though my Nature is infected by Satan , and wounded by Thieves , which are my sinful Corruptions ; yet my Creator liveth . II. HE which made me , can renew me : He that created me without any Evil , can chase all Evil from me ; whatsoever hath gain'd admittance by the Devil's Suggestions , Adam's Prevarication , or my own Actions ; yea , though it hath over-spread my whole Substance . The Almighty never hated his own Workmanship : We are before him , like Clay in the Hands of the Potter . Had he hated me , certainly he would never have created me when I was nothing : He is the Saviour of all men , but especially of them that believe , 1 Tim. 3. 10. He created me wonderfully , and redeemed me miraculously ; but his Love was never so highly expressed , than in his Wounds and Passion . III. SURELY we were indulgently belov'd , for whose sakes the only begotten Son of God is sent from the Bosom of his Father . Dear was the Price of our Redemption , and great was the Mercy of our Redeemer : To make us Rich , he embraced Poverty ; for he had not where to lay his head , Mat. 8. 20. To make us the Sons of the Most High , he condescends to become Man ; and doth not , after he had accomplish'd our Redemption , neglect us , but still intercedeth for us , Rom. 8. 34. IV. LET my Sins , Satan , and all the Powers of Darkness accuse me , in Jesus my Mediator will I trust , who is Greater than my Accusers . Let my Weakness affright me , yet in his Strength will I glory . For the Sufficiency of my Merit I am familiarly acquainted , my Merits is not sufficient ; it suffices me , that he is propitious against whom I have sinned ; and whatsoever he hath decreed not to impute , will be perform'd ; and all Guilt , with the Price of his most precious Blood , shall be done away . V. LET it not then perplex me , that my Sins , though many , and of such a magnitud● discomfort me : For were I not oppress'd , and heavy laden with Sins , what need I earnestly request Christ's Righteousness ? Had I no Distemper , I had no necessity to implore the Physician 's Help : but I am spiritually sick ; and He who is the Lord our Righteousness , is both our Saviour and Physician . Lord , I am Sick , a Sinner , and Condemned ; and upon the Grand Inquest of my Conscience , pronounce my self Guilty : but have Mercy on me , O my Physician , my Saviour , and my Righteousness ! MED . V. The Youth's Memento . Eccles. xii . 6. Remember now thy Creator in the days of thy youth . IT was both seasonable and profitable Advice , and one of the elegantest and choicest Expressions in the Royal Preacher's Sermon . For , who is he which is now Young and Vigorous , that is certain he shall live to be Old ? And yet that potent Voice which loudly proclaims to all the World , and whose Sound will remain till Death shall be expired , is scarce aucible in the Ears of thousands . II. 'T IS one of this divine Chanters harmonious Lessons ; and yet the World thinks it too harsh a Note , and is very much displeased with the Tune . 'T is strange , and an amazing Wonder , That the Sweetest and Wisest of Preachers should have so slender a Train of Followers , being his Oratory is so Rhetorical and Divine : And yet it is so weighty a Text , which though they shun to hear , understand , or read , they cannot evade the seeing ; for the whole Universe is but a Comment on it ; every Creature we behold , preaches this useful Doctrine , which we so supinely sleep out with our Eyes open . III. NATURE her self carries this Memento in her Forehead ; and the very Bruit Beasts , in this Philosophy , can reason with us : And it is strange madness , that Man should forget his Maker , did he but remember himself . But alas , blooming Youth affects not to be put in mind of Heaven , which he is not acquainted with ; 't would impair his Memory , and make him think of his Prayers too often : Piety will but chill his Blood ; Religion makes him look wither'd ; the Thoughts of Heaven , and a Future-State , will make him sager than his years requires : his Blood informs him , he is not yet qualified to turn Divine ; he may serve his Creator time enough , when he is more at leisure . IV. THUS these Temporal Objects of Vanity and Pleasure chase away our Thoughts from Heaven , and its Celestial Raptures : We can spend the Flower and Beauty of our Years in Vice , and think the Almighty will be well enough pleas'd with the Deformity of decrepit Age : We can sport and revel our Piety and Time in vain and frivolous Delights , and conclude our selves potent enough to compel Heaven , and become Religious , when we are bowed down with Infirmities , and have nothing left us but Repentance and a Tomb. V. WE are so highly pleas'd with the Sweetness of Sense , that we are negligent of any greater Felicity ; and so extraordinary much delighted with the Happiness of Sinning freely , that we could willingly embrace that Religion which tolerates Vice most : We place all our Devotion , with the luxurious Epicure , in the Riots of Nature : Jolly Meetings are our best Religious Exercises ; a Sermon is as troublesom and melancholy to us , as a Funeral ; and to hear of our Latter-end in the mid'st of our Pleasures , sounds like a Lecture of Death , the unwelcome and faint Eccho of the Grave . VI. LET the Preacher instruct us never so earnestly to remember our Creator , we rather chuse to follow Satan's Doctrine , to enjoy this World as long as we can , and entertain Thoughts of Heaven at our leisure . And shall the Lusts of this vain World , O Lord , be greater in my Soul than the Love of Thee ? Shall the temporary Allurements of Sin eclipse the Memory of thy Glory ? My Life , I know , is but a Span ; and yet , I beseech thee , abreviate that , rather than it shoud be spent in a neglect of Thee : better this Earthly Tabernacle of my Body be dissolv'd , than become a Theatre for Sin to revel in . VII . LET me pay unto Nature the due Debt I owe her , sooner than perhaps she would summons it , rather than run deeper in score with thy Justice . 'T is far better I should die , and be lost in the memory of the World , than to forget thee : Thou broughtest me , at first , from nothing , not to sin , but to serve and fear Thee ; and has impressed in me a Ray of thy blessed Self , that I might not seek my own perverse Will , nor pursue this vain World , but heavenly Mansions : inure me therefore to Thee , that I may behold those solid and ravishing Joys and Consolations that is in serving of Thee ; what Tranquility accompanies thy Grace ; that so I may no longer follow my own depraved Sense , but my Saviour . VIII . IT is none of the least Sins of our Youth , that we are negligent and forgetful of Thee our Creator . And no wonder we are ignorant and insensible of the Joys to come , that live in such a constant and continued neglect of Heaven . Make me therefore , O my God , seriously to consider , that had I the perfect Fruition of all I could wish or long for here , I should not only be unsatisfied , but , in the end , find how miserable he is that fixeth his Heart on any thing but Thy Self . Teach me therefore so to enjoy the World , that I lose not Thee , nor the Memory of that Blessed and Eternal Reward Thou hast promised to them that Honour and Fear Thee . MED . VI. General Rules for a Godly Life . Ephes. xv . 16. See then that ye walk circumspectly , not as fools , but as wise ; redeeming the time , because the days are evil . EVERY Day Death approaches thee , and then follows Judgment and Eternity . Therefore , think often how thou may'st be able to Answer , in that most strict and severe Judgment : Look circumspectly unto thy Thoughts , Words , and Actions ; for at that great Tribunal thou must render up an exact Account , Eccles. 12. 14. Every Evening and Morning entertain thy Thoughts of the pale Messenger , and deferr not thy Repentance till the next Day ; for the Morrow is uncertain ; but Death is certain , and waits no Person 's leisure . II. NOTHING is more opposite to Piety than Procrastination . If thou contemnest the inward Voice of the Holy Spirit , thou will never attain to a sincere Repentance . Make it thy business and study to walk in the Law of the Lord. In thy Conversation be Affable and Courteous to all , Perplexing to none , and Familiar with few : To God live Piously , to thy self Continently , and to thy Neighbour Justly : Shew Favour to thy Friend , Patience to thy Enemy , thy Good-Will towards all , and thy Bounty to whom thou art able . Always call to mind Three things past , the Evil committed , the Good omitted , and the Time pretermitted : And ever bear in mind Three things present , the Brevity of this present Life , the Difficulty of being saved , and the Paucity of them that shall be saved . III. LET thy Evening Prayers ascend , and humbly confess the Sins of the Day past , and think how many are in danger of Hell-fire . Let the last Day of the Seven correct and amend what Enormities thou hast committed the whole Week : Shew Obedience to thy Superiours , give Counsel and Aid to thy Equals , and Defend and Instruct thy Inferiours : Subdue thy Body to thy Mind , and thy Mind to the Will of God : Heartily bewail thy past Evils , and set not thy Affections on Temporal Enjoyments , but fix them on that which is Eternal : Mourn for Sins , upon remembrance of them ; and often remember Death , that thou may'st cease from Sin : Let the Justice of the Almighty keep thee in Fear , and his Mercy preserve thee from Despair . IV. WITHDRAW thy self , as much as thou can'st , from the World , and addict thy self wholly to God's Service : In Pleasures and Delights , be vigilant of thy Chastity ; in Riches , exercise thy Humility ; and in worldly Affairs , neglect not Piety : Be studious in pleasing none but thy Saviour , neither fear to displease any but Him : Deprecate Him always , that his Will may be done on Earth , as it is in Heaven ; and beseech Him to forgive thee what is past , and to guide and govern what he has wrought in thee , for the future . V. ABANDON all Hypocrisie ; for God judgeth not according to external appearance , but according to the Heart . In thy Words , take heed of vain repetitions , Mat. 6. 7. because for every idle word thou must give an account in the day of judgment , Mat. 12. 36. Let thy Words , Works , and Actions , be good or evil , they pass not away , but remain as Seeds of Eternity . And the Apostle assures us , If thou sowest to thy flesh , of the flesh thou shalt reap corruption ; but if thou sowest to the spirit , of the spirit thou shalt reap life everlasting , Gal. 6. 8. Neither Honours , Riches , Pleasures , or Vanities of this Life , can attend thee , after thy Glass is run out . Set a low value upon what thou possesseth , but esteem highly what thou wantest . VI. LET Holy Meditation produce in thee Knowledge ; and Knowledge , Compunction ; and Compunction , sincere Devotion . The Silence of the Mouth creates Peace in the Heart ; and , and the more thou separates thy self from the World , the more acceptable thou art to the Almighty . Whatsoever thou requestest , ask it of God ; and whatsoever thou enjoyest , resign up freely unto him : for he that is unthankful for what he has received , is unworthy of receiving more ; and the Gifts of Heaven cease to descend , when the Incense of our Thanks leave off ascending . VII . WHATEVER happeneth to thee , convert it to a good use ; as in Prosperity , bless and praise God , and exercise Charity according to thy Ability . So in Adversity , exercise thy Repentance for what Enormities thou hast committed , which thou can'st not but imagine to be the Efficient Cause of what thou sufferest . Let Humility keep thy Heart in Subjection , that Arrogancy may get no possession of thee . Judge God to be a Father , for his Clemency , Power , and Gentleness ; a Lord , for his Discipline , Severity , and Justice . Love him piously , as a Father , for his Mercy ; and fear him , and trust in him , who abhors Sin in the least degree . Ever humbly acknowledge thy own Misery , but loudly proclaim his Mercy . MED . VII . The Whole Duty of Man. Eccles. xii . 13. Fear God , and keep his commandments , for this is the Whole duty of man. FEW there are which perform this Lesson ; which yet should not so much appear our Duty , as it ought to be our Delectation . He that hath but once acquired the habit of adoring his Maker , will assideouslsly confess Religion the highest of Pleasures ; and that Legislative Power which seems so formidable and disgustful to the World , will prove but recreative to his Immortal Soul. But alas , how little is there of the Royal Prophet's Piety now among us , when instead of delighting in God's Law , we obliterate it more ; and are so far distant from meditating in it either Day or Night , that we never in the least think or consider of it at all . II. 'T IS become a Custom , now , to Sin with Audacity ; and a Syllogism of much Valour , to exile this timerous Religion , or fearing either the Almighty , or his Law , which he hath given us . The Royal Preachers edifying Doctrine is as obsolete , and worser than a Paradox ; a meer Apocrypha , and a Heresie to revive it . To instruct us in our Duty , is to scurrilize the Times , whil'st we officiously unhinge Religion ; and it is no amazing wonder there are such swarms of Atheists : but indeed , there never was such a time to generate them , as now ; trace Antiquity to its primitive Rise , and this Age cannot be parallell'd . III. THE World never encreased so much in Sin : abominable Sects , and disaffected Parties , like Colonies , new cultivate the Earth ; Profaneness is grown Hereditary , and sprouts out by Propagation ; so that in process of time , Posterity may perhaps become Ethnicks . Were the Divine Wisdom and his Promise mutable , a Deluge would prove but a slender Penalty . We not only sin , but exult in it more ; whil'st some , not satisfy'd to be occult and silent Atheists , proclaim it aloud , and are fierce of acquiring the Reputation ; as if we could not render our Ingenuity enough , without Denying our Maker . IV. NO marvel Religion is out of Tune , when a Harmony in Ecclesiasticks is wanting ; or that Christianity bears so faint a Sound , when common Morality is not heard . And yet it is a Lesson which we cannot learn too well , a Tribute we cannot pay too often . We owe our Breath to the Bounty of his Hand ; what Homage then can we better pay than that , which by magnifying of him , we purchase an Immortal Crown for our selves ? Tell me , ye stupid Chasers of the World , what ye aim at in all your Pretences ? Ye that scoff at Heaven , and make Divinity a Garment for Unrighteousness ? That with the Pharisee , embrace Formality for your Religion , and make an external Piety your Duty ? V. ALAS , Heaven is not gain'd by pious Fraudulency , gilded Crimes , or fortunate Transgressions ; nor the Eye of the Almigty to be deluded with a gaudy Zeal . 'T is not a pretended Sanctity , that can invest us with Immortality ; nor a modish Devotion only , that will conduct us to Heaven . How miserable is he who idolizes the World , and embraces that Religion , to neglect his Creator ! Therefore let us make that inquest of the Voice within us , and then invoke the Almghty in these or the like Expressions . VI. O GREAT Iehovah , what did'st thou bestow our Reason on us , but to diligently listen unto the Voice of thy Law , that the Celestial Rhetorick of thy Word , might at least attract from us an ignorant Profaneness ? Shall Ethnicks , that had no other Scope , no other Recompence for their Sanctity , than some vain Applause , or the internal Triumphs of their Spirits , for their good Performances , outvie us in the Splendours of a Moral Life ; and we that have sublimer and purer Hopes , be scarce Obedient for Thy sake ? Shall they that are ignorant of Thee , be more passionately Just , than we that have traced out Heaven , and expect Eternity to succeed ? VII . THOUGH it was not in Man's Power to find Thee , till Thou did'st reveal Thy Self in a Crucify'd Jesus ; yet now having so richly , and in that Plenitude expressed to us the Treasures of Thy Love , shall we not be excited to perform something for Thy Glory ? Incite us , we beseech Thee , to consider well the Advantages that are in Thy Service , the Felicity that accompanies Obedience , and thae Crown which is the Recompence of Faith ; that so our Affections being mortified unto these fading Objects here Below , they may be enliven'd only with Desires after those Eternal Excellencies that are in Thee , in Thy Heavenly Kingdom . MED . VIII . The Vanity of the World. 1 Joh. ii . 15. Love not the world , nor the things that are in the world . SET not thy Affections upon the World ; for it shall pass away ; and all the things that are therein , shall be consumed with fire ? 1 Cor. 7. 31. 2 Pet. 3. 10. Love that Felicity which is Eternal , that so thou may'st enjoy it , and live for ever . Every Creature is subject to Vanity : whosoever therefore idolizes the World , shall also become vain himself . Embrace that Good which is true and stable , that thy Heart may be quiet and fixed . VVhy doth mundane , ambitious Honour delight thee ? He that seeketh Applause of Men , cannot be Honour'd by the Almighty , Ioh. 5. 44. For he that chaseth after this VVorld's Vanity , must be conformable to it : And the Apostle tells ye , He that pleaseth men , cannot please God , Gal. 1. 10. II. HE that is Extoll'd yesterday , perhaps , to a high degree , by the Applauses of Men , may be levell'd to morrow by Dis●race . VVhat is mortal Man the better , for gaining a Reputation of a greater value than others , if he is disesteem'd in the sight of God ? Our blessed Saviour being sought for to receive a Kingdom , fled from it ; but to be ignominiously Crucified , surrendered himself . He that despises not the VVorld , to follow Christ , how will he be qualify'd to lay down his Life for him ? Therefore there is no passage to true Happiness , but by contemning the Pomps and Vanities of this wicked and fading World. III. CHRIST , that blessed Pattern , taught us how we should value the World : For , if He who is Glory it self , rejected Temporal Glory , why should we , to our prejudice , embrace it ? What availeth the Praises of Men , if the Voice within accuseth us ? Or , what signifies a Bed of Gold , to one in a burning Fever , unless the State or Pomp could abate the Torment ? It is only the Testimony of a good Conscience , that admits of any Duration . But why do'st thou chase so much after Riches ? He is too covetous , unto whom the Almighty is not sufficient . This Life is the Path to our Eternal Countrey . What doth transitory things profit us : They do but rather overload the Traveller , as too much Burthen doth a Ship. IV. THE Majesty of Heaven is the Riches of his Servants ; then why should'st thou not seek after that which will compleat thy Happiness ? Temporal Riches produce Labour and Toil in the getting , Fear in the possessing , and Grief in the losing : and , which is most deplorable , the Labour of the Covetous not only perisheth , but it brings them also to the same Destiny . Lot's Wife , which was turn'd into a Pillar of Salt , yet preaches unto us this Doctrine , Not to look back on the Splendour of the World , but with speed to hasten to our heavenly Countrey . And why do'st thou so eagerly pursue after Pleasures ? They are but Vanity , and in the end , Vexation of Spirit . V. O THEN , let the remembrance of a Crucified Saviour , banish from thee all Pleasures ; and let the remembrance of a Fire Unquenchable , extinguish all inordinate Concupiscence . Compare but the short Moments of Pleasure with Eternal Punishments , and thou wilt relinquish one to evade the other . Worldly Pleasures , if really considered , are brutish ; and they that are involved in those Allurements , assume the shape of wild Salvages . The Sweetness of Heavens Kingdom pleases not that Appetite which daily feeds upon Husk with Swine . Let us then prepare , with the Patriarch Abraham , and offer up to the Almighty , as an Oblation , this our beloved Son , even our darling Sins which have so long invaded us . VI. LET us consider , the Way to Eternal Mansions , is not strewed with fragrant Roses , but with Thorns and Thistles . The External Man , indeed , is surrounded with Pleasures ; but the Internal must press through many Tribulations . Let the Fear of Omnipotency then , macerate thy Flesh , that the Affections thereof may not delude thee . Retain always in mind the approach of the great Audit , that the perverse Judgment of thy sensual Appetite may no way enslave thee . Be not allured by the flattering Face of the Serpent , but remember the Sting he craftily conceals . Always invoke the Almighty to strengthen thee with his Grace , that at the last thou may'st receive a Crown of Glory . MED . IX . Iacob's Ladder . Gen. xxviii . 12. And he dreamed , and behold a ladder set upon the earth , and the top of it reached unto heaven ; and behold , the Angels of God ascending and descending on it . THE Patriarch Iacob had no sooner fixed upon a Stone for his Pillow , but a splendid Vision accosts his sight : That filial Obedience which attended him from his Father , on a Journey to Syria , became a nobler Conduct , and directed him the Way to Heaven : Those Angelical Travellers ascending and descending before him : Happy Solitariness , and glorious Entertainment with such Celestial Company ! The Uneasiness of his Lodging was highly recompenc'd by this Beatifical . Prospect ; when the God of Heaven , the Lord and Governour of the World , appeared unto him , refreshing him with the graciousness of his Promises and Providence . II. WHEN I view the Figure of this humble Sleeper , I cannot forbear wondring at the folly of those , that expect Visions from Above upon their soft Beds , and seek for Revelation in the plenitude of their Pleasures : Their wanton Spirits would wax sick , and be out of humour with Piety , should it molest or oppose their Quiet : How apt would their Devotion be to contract an Ague , should they , with the Psalmist , rise up at Midnight to invoke the Almighty ? God distills not his Miracles into the Lap of the Wanton ; nor communicats the Excellency of his Glory , but to those who resign themselves to Him. III. St. IOHN must be exil'd to Patmos , before he can be admitted a Divine ; and have converse with none but Angels , if he would be a fit Pen-man for Heaven . Those devout Men , who were retir'd from all Company , but Solitude , and their Devotions , could not have merchandized so unspotted with Heaven , had they not renounc'd all Correspondence with the World ; and unvesting themselves of all Temporal Felicities , obtained an higher degree of Grace , and became living Monuments of Celestial Grandeur . IV. OUR devout Patriarch enjoyed here no-Canopy but the serene Air ; no other Tapers to illuminate his Apartment , but the Lamps celestial ; and the vigilant Angels move to and fro , as it were , to guard and preserve him . Oh , how securely doth he rest , that lays down his Head in the Bosom of Providence , and makes that his Soul's Receptacle ! Repose thus Beatifical , denotes a Sanctuary : Nor need he fear any Disturbance in his Rest , that has the Almighty for his Keeper ; or that his pious nocturnal Thoughts shall be molested with frightful Dreams . V. IACOB had no sooner prepared to sleep , but those holy Messengers unlock the Heavens , and invite him to ascend . But 't is by a Ladder . Heaven is not to be clim'd up to in a moment : The Path to Happiness is trod by degrees ; and , as our Saviour informs us , 't is very narrow . Every Vertue is a step to Eternity ; and he is so much onward of his Journey , that daily tramples upon his Vices . We cannot prove too good Proficients in a Life of Sanctity , or imagine that in the least Acts of Piety we have enough to conduct us to Happiness . 'T is not a few Paces , but a constant Progress , that conveys us thither . Oh , how bad then is he , that thinks himself too good to be made better ! VI. O LORD , the Promises of Thy Glory are immensible ; and yet how negligently do we embrace 'em ! Thou hast directed us the Way unto Thy Self , and yet we are not only reluctant , but even weary of walking to Thee ! Alas , Is the Magnificence of Thy Kingdom not worth approaching to ? Can we propose to ascend Thy Throne by a feeble and dronish Devotion ? How actively do we run after the Vanities of the World , but in Thy Service pretend faintness ? We can chase after the fading Pleasures of this Temporal Life , but neglect our progress in the Way Thou prescribest us to walk in . VII . QUICKEN us , O Lord , we beseech Thee , and make us more ardous and zealous in Thy Service ; and as Thou hast sent Thy dearly beloved Son , and our Redeemer , to summon us to Thy Self , so do Thou likewise send Thy Holy Spirit to sanctifie us for Thy Self , that we may , by Thy heavenly Grace , become a peculiar People , zealous of Good Works : And we , who of our selves are unworthy to approach Thy Altar , will , by Thy Divine Assistance , run the ways of Thy Commandments ; so that at last we may attain our End , even the Saivation of our own Souls , and appear with Joy and Gladness in the Day of the Lord Jesus . MED . X. Of a Good Conscience . Act. xxiv . 16. And herein do I exercise my self , to have always a conscience void of offence towards Ged , and towards men . WHATEVER thou undertakest , consult thy Conscience ; and if Satan excites thee to any Evil , stand in awe of the Checks within thee : for the Internal Testimony is of more Efficacy than the External . Thy Conscience , that Angel-Guardian , which Divine Omnipotence hath fixed within thee , shall be register'd in those Books which will be opened at the Great Day , as is testified by St. Iohn , Rev. 20. 22. II. THE First is , the Book of God's Omniscience ; wherein thy Thoughts , Words , and Actions , shall be demonstrated . The Second is , the Book of Life , Rev. 13. 8. wherein those that are found written by Verity and Faith , shall be safely conducted by the Angels into Heaven's Imperial Court. The Third is , the Book of Holy Writ ; according to which Golden Rule , our Faith and Good Works shall be measured . The Fourth , contains the Testimony of the Indigent , whom we have defrauded or relieved . The Last Book contains the Internal Testimony of the Voice of Conscience ; wherein all Offences are noted : and indeed , the Volume must be large , and exactly written by the Finger of Truth . III. SINNERS , in that Day , will be fully convinced by the Terrour within 'em ; and they can no ways shun so just an Accusation . A Mind undefiled , is the Crystal-Glass of the Soul ; and is so transparent , that she evidently , by the Opticks of Faith , beholds the Idea of the Almighty : for a sordid Eye cannot view the Splendor of a true Luminary . As a well Complexion'd , and good Featur'd Countenance , is esteem'd in the Eye of the World ; so an unspotted Conscience is acceptable in the sight of the Almighty . But that Conscience which abounds with Putrefaction , generates that Worm which continually , Vulture like , corrodes , but never dies . IV. O THEN let us , while it is Day , with a true Remorse , have a sense and feeling of this never-dying Worm , and diligently labour to use all Arts to destroy it ; and let us not indulge it by any means , lest it abide with us to all Eternity . VVhat can it advantage thee , if thou wer 't a Proficient in all the Arts and Sciences in this Microcosm ; nay , though thy Skill did extend so far , as to number the Stars , and to trace out the ways of the Planets , and did'st enjoy no Peace within to comfort thee . Let it be thy care to square the Actions of thy Life according to that Rule prescrib'd by the Holy Jesus . Let Purity reign in the Centre of thy Heart , Verity possess thy Tongue , and embrace Justice , that it may attend thee in all thy Proceedings . All which will evidently demonstrate whether thy Life be Good or Evil. V. ALL the Applause and Breath of the VVorld is insignificant , if thy Bosom Friend , thy Conscience , accuse thee ? And what can all their Detraction prejudice thee , if she defend thee ? This potent ●udge thou carriest about thee , is sufficient to Accuse , Testifie , and to Condemn thee : This Justice holds the Balance even , and will not be bribed with unjust Rewards ; never will she be mollified with fruitless Prayers , but she indefatigably follows thee whithersoever thou goest , and will attend thee where-ever thou art , carrying about her that Charge which thou hast committed to her custody , whether it be good , or whether it be evil . VI. AND as the Testimony of thy Conscience evidences against thee , such Judgment must thou expect from the Judge of all Men. Sinners themselves , at last , shall become their own Accusers , though no other Testimony appeared against them . For Instance , The Drunkard , when he is overwhelm'd with VVine , or Strong-drink , hath no sense of the Prejudice he hath receiv'd by his Intemperance ; but having slept away his Drunkenness , the charm of sensuality is fractur'd , and he feels the smart of his own Imbecillity . VII . So Sin , that Diabolical Treasure , whil'st it is agitating , darkens the Mind , and , like a condense Cloud , obscures the Lustre of perspicuous Judgment ; but at length the Voice within is rouzed up like a Lion , and rendeth more vehemently than any other Accuser . Oh , let us all , betimes , mortifie this Worm , by the fervour of our Devotion , that it may not gnaw upon us , to our Destruction , and lead us to Eternal Horrour . Extinguish this internal Fire by thy Prayers and Tears , that so thou may'st enjoy Heaven in the Cool of the Day . VVhich God of his infinite Goodness grant that we may attain , by fighting a good fight , finishing our course , and keeping the faith , 2 Tim 47. MED . XI . Of a Wounded Spirit . Prov. xviii . 14. But a wounded spirit who can bear ? NONE , on this side Eternity ! not the vastest Heap , the Universe it self , that Theatre of Humane Frailty , cannot ; for it groans and travels in Pains it self , to be delivered . Celestial Mansions was no longer a Residence for those ambitious , rebellious Spirits , who forfeited their Glory for those infernal Flames : which Torment is not equivolent to that infinite Despair which for ever secludes and interdicts them from it . It is no surprizing wonder , that many imagine there is no Infernal Place like this ; for its Torments are not to be parallell'd . II. FIERY Furnaces , Stakes , Gridirons , or Phalarus's Bull , are but Trifles , to this greedy Vulture . Tortures of the modernest Invention , are delightful Penalties , compar'd to this Crulty : Those inhumane dying Miseries , do but inrage and stupifie Sense ; whil'st this vital Death , this destroying Life , exercises its Malice on a more Celestial Object ; and contending to demolish and ruine an Immortal Part , makes Death it self a Principal , and gentle Murtherer to it . III. CROAKS of Ravens , Shrieks of Owls , and Houls of Wolfs , that adds Obscurity to the dismal Night ; Groans of departing Souls that invade the Ear , and fill the Apartment with trembling Epitaphs , transcribed in Characters mournful as the Grave and Silence ; are well-tuned Harmonies , to the dying Elegiacks of a wounded Spirit , that vents nothing but bloody Satyrs against it self . Behold how , with the disconsolate Psalmist , it goes mourning all the Day and Night , inviron'd with Sorrows , and surrounded with dismal and fatal Idea's , and inverts his Bed into a Bath , which those weeping Fountains of Tears , his Eyes , have distilled ! and instead of splendid and gentle Airs , evaporates nothing but dark and trembling Accents ! which busie Satan labours to retort in doleful and despairing Eccho's . IV. HOW contritely doth it expostulate with Heaven ; My dearest Redeemer , is that amiable Attribute of thy Mercy lost ? Is the Fountain of it dried up from a poor and wretched Sinner ? And wilt thou be a Jesus of Mercy to the whole Universe , and become none to me ? Oh , let me descend from the loftiest Precipice , and for ever dwell in noisom Dungeons , inhabited by none but loathsom Toads , Snakes and Serpents , beyond the reach and sight of all the World , so I may but enjoy the Light of thy Countenance ! Let me live more poor and despicable than patient Iob upon his Dunghill , perplex'd with Boils , and and in a naked and dejected Deformity , so I may but conceal my Leopard's Spots , and place a Beauty in my Soul , which may invite that All-seeing Eye , whose radient Beams can comfort all Mankind ! V. TAKE heed , thou Sensualist , that now revellest and riottest in the World's Theatre , and counter-charms Damnation : Wer 't thou but sensible of the terrible Agonies of Guilt , the Horrours of a murdering Sin , and the cursed Stings thy Pleasures leave behind them , how speedily would'st thou list thy self in nobler Services , and employ thy Time in better Thoughts ? Wer 't thou now to expire thy Breath , how would the Guilt of an evil Life appale thee , when every Sin would represent it self a Messenger of Horrour , and the deluding World prove but an infernal Comforter . VI. SHEW me in a Glass that Champion Conscience , that will not undertake , at length , to conquer that frozen Soul , whose Flashes will not liquefie and blast again , that Atlas-Sinner , whom gentle Burdens will not , at last , numerously depress . The VVorld is unquainted with a Misery equivolent ; the Terrours of the unwelcom Grave are inconsiderate to it : which , could it but relieve the guilty Soul , and its tenebrous and silent Regions promise an Immunity from future Miseries , how readily would it purchase its Peace with Death , and implore its keenest Dart for a swifter Passage ? Loss of Friends , Fortune , or Reputation , nay , Crosses which penetrate the Bone , are but slight Scratches , to these gaping VVounds . Procure me a Schedule of the deepest Afflictions ; and there is none , I imagine , except this , which is not tolerable to be dispensed with : But a wounded Spirit , who can bear ? VII . O LORD , how Ponderous is the Load of a VVounded Spirit ! How Formidable are the Stings of a Guilty Conscience ! and the Apprehensions of Thy Fiery VVrath ! And how Deplorable is he that involves himself in Sin , and becomes insensible of his Guilt , till the Memento of his heinous Crimes display it : And when Mortality remembers him of a Future-State , nothing is his Concomitant but his erroneous Life . Oh , Omnipotency ! Thou hast fixed an impartial Register in our Breasts which no fawning Practice can bribe , nor Fountain of vulgar Tears silence from recollecting us of Thy Justice ; and yet what numbers are there whose Consciences , like the great Leviathan , snap in sunder the Silver Cords of thy Divine Law , like Threads of Flax ? and are so backward from Confessing their Crimes , that they are become obdurate in their Impenitence ? But , Lord , do Thou teach me , as I commit Sin , so inspire me with Thy Grace daily , that whenever I shall approach Thy Presence , I may have no other Sins to testifie against me , than those which I possess ; which if not throughly crucified , yet , at least , sincerely repented of with hearty Contrition . MED . XII . Of Humility . 1 Pet. v. 5. Be ye cloathed with humility ; for God resisteth the proud , and giveth grace to the humble . IF thou do'st but seriously consider the miserable State of Mankind , thou wilt easily shun the Temptations of an arrogant Spirit . Man , the Lord of all Below , though he assumes to himself that Pride of Heart , yet he is Vile in his Ingress , Miserable in his Progress , and Lamentable in his Egress : He is often assaulted , and provoked by Satan's Temptations : He is allured by Delights and Pleasures , cast down by Tribulations , entangl'd by Accusations , disrobed of Vertues , and ensnar'd into evil Habits and Customs . Why then art thou proud , O Earth and Ashes ? Eccles. 10. 9. VVhat wast thou in thy Conception , but sinful Corruption ? VVhat in thy Life , but a Lump of Flesh ? And what after Death , but Food for VVorms ? If there be any spark of Goodness in thee , it is not thy own , but the Almighty's , who is the only Donor of it . II. THOU can'st claim nothing peculiar to thy self , but Sin which accompany'd thee into the VVorld ; and therefore ▪ if Divine Omnipotence hath inspired into thee any measure of His heavenly Grace , give Him the Glory to whom it is most due . If thou wilt be Christ's Disciple , observe His Doctrine : Learn of me , for I am meek and lowly of heart , Mat. 11. 29. And he that observes this Lesson , will at length attain to be a Proficient in the School of Humility . Our Saviour , the Pattern of Humility , stiles Himself , the Lilly of the Vallies , Cant. 2. 1. Inferring , That He is the most imbellish'd of all Flowers ; and springs forth , not in the mountainous and lofty proud Hearts , but in the low Vallies of the contrite and humble Spirits . III. AND the Royal Psalmist tells ye , God dwelleth on high , and yet he beholdeth the things that are humble , both in heaven and earth , Psal. 113. 5. If we contemplate with our selves , we may soon come to this result , That we cannot approach unto that Great Being , unless we tread in the Paths of Humility ; for he that appears vile in his own Eyes , is valuable in the Eyes of the Almighty . VVeakness and Frailty is entail'd upon Humanity , and none can pretend to boast of such an Imbecillity . The twenty four Elders , ( Rev. 4. 4. ) cast down their Crowns before the Throne , ( ver . 10. ) and render unto God all praise and glory . And the Seraphims cover their faces , before the face of the most Highest , Isa. 6. 2. VVhat then should Man do , who is the vilest of all Creatures , the worst of Sinners , and so unthankful to his Creator . IV. CHRIST , the Everlasting Son of God the Father , wonderfully descended from Heaven in great Humility , and miraculously condescended to take our frail Nature upon Him , and stooped so low as to be crucified for us : And what should poor Mortality answer for so high an Indulgence , who is gone so far astray from his Maker ? Behold , thou aspiring Soul , with what wonderful Humility thy Saviour hath allayed thy Pride ! And do'st thou still swell with Ambition ? By the Path of Humility , and his bitter Death and Passion , Christ entered into his Glory , Luk. 24. 26. And dost thou imagine ever to reach Heaven-Gates , by wallowing in the haughty way of Pride : Lucifer , for his Ambition , was expell'd Heaven ; and our First Parents , for Diabolical Pride , was cast out of Paradise : And dost thou think to arrive at Eternal Happiness through a Sea of Pride ? V. OH , let us rather demean our selves , with an humble jesus , to wash the Feet of others , than to seek ambitiously , with Satan , for the highest Place . Let us humble our selves under the Mighty Hand of God , in this Life present , that we may be exalted , in due time , in the Life to come . Fix not thy Heart upon what thou hast , but consider seriously what thou wantest . Mourn for those Graces that are absent , rather than extoll those Vertues thou hast acquired . Conceal , with all humility , what good Qualifications thou do'st enjoy ; but confess those Sins thou daily committest . VI. AS Fire is preserv'd by covering with Ashes , so Charity is secur'd under the Guard of Humility . Pride is the Seminary , Parent and Nurse to all Sins : Exercise therefore thy Vigilance and Care against any Elevation , lest by the precipice of thy Folly thou be cast headlong into the deep abyss of Sin and Misery . And now having consider'd the Detestableness of this Sin of Pride , and the Amiableness of this Virtue of Humility , let us earnestly endeavour to abandon the one , and embrace the other ; and with all Sanctity , invoke the God of all Spirits to infuse into us his heavenly Grace , that this Tumour of Pride may be asswag'd in us ; that his Meekness and Humility may be our perfect Pattern to guide us in this Life , and conduct us to the Life to come . MED . XIII . The Proud Pharisee . Luk. xviii . 11. The Pharisee stood and prayed thus with himself , God , I thank thee , that I am not as other men are , extortioners , unjust , adulterers , or even as this publican . SEE how Ingratitude is radicated in this proud Pharisee , that he so imperiously thanks Heaven ! How prodigiously hath Pride metamorphos'd him ! He that accustom'd himself to prolix Prayers , intends now to use brevity : His devoutest Posture is , Standing ; and he comes not to Pray , but to Boast ; not to Worship his Creator , but to Extoll himself : He is not qualify'd to be highly Pious , being so opinionated and transported with his own Virtues , that he is destitute of either Time or Patience to remember the sole Author , whose Benignity he would pretendedly seem to acknowledge , but 't is so luke-warmly , 't were better he were ungrateful still . II. TRUTH had a lucky chance , to proceed from such graceless Lips. He did , indeed , far excell others , even to the Superlative degree of Audaciousness : But had he been acquainted with himself better , he would have proved more Grateful , and not so Arrogant . How amply doth he disturb the Ear of Heaven with these Ostentations of his singular Value ; but for his Pride and Arrogancy , makes not the least Apology . Indeed , he Thanks the Almighty ; but 't is after a modish Carelessness , and rather an airy Complement , than a solid Prayer . III. HE may plead Ignorance ; but be found guilty of the breach of the Second Commandment , in the First Table . For he knows he is forbid to Worship Idols , or Images ; yet thinks it no Sin to Idolize himself : and therefore dares presume to offer to the Almighty a Schedule of his own Merits . How many apt Scholars is there in the World , that hath perfectly learn'd this Lesson , and imprinted it in their Memory ? See how the Roman Pharisees charm and puff up themselves with Pride , by their sanctimonious Acts of Supererogation , and think to scale Heaven by a Ladder of their own forming ; magnifying a superabundant Piety , and triumphing in a meritotious superfluity of performing more than their appointed Task . IV. WITH how much Agility do our trembling Enthusiasts follow their Generals Path , in a sanctimonious Pride , by a supercillious Purity of Intention ; presuming it their Prerogative to reform the Universe , and create it again a-new ? That Canonize themselves according to their mode ; and with the proud Pharisee , not only thank the Almighty , but tell him positively they far excell other Men ; That outragiously and loudly proclaim themselves the great Luminary of the World , and in a devout lunacy , wou'd croud in new Notions , extravagantly decrying all Religions but their own ? These malecontented Pretenders immure themselves a-part from others ; and by a morose Piety , are become so prodigiously Divine , that they have always extinguish'd their Humanity . V. NOW , if the Pharisee were not as other Men , yet these resemble him , having been such exact Proficients in his Nature and Religion . So apt and prone , O Lord , are we to be seduced , even in our best Performances , and ( whil'st we vainly imagine our selves not only to excell others , but so meritorious in Thy sight ) as to be elevated into Presumption . T is Humility must Crown all our Graces , and put a Lustre on our Requests , whil'st the presuming Assurance of our own Merits does not only deface , but seclude us from Thee . VI. TEACH us therefore , O Lord , with such Expressions of Gratitude , to use Thy Gifts , that we may not be stupified , so as to be forgetful of our selves or Thee ▪ Whil'st others arrogantly boast themselves in meritorious Acts of Supererogation , let us earnestly endeavour humbly to acknowledge , confess and bewail our many Imperfections . Let not a sanctimonious Pride seize upon our Immortal Souls , that may any ways hinder us from being innocent from the great Offence . MED . XIV . The Soul's Delight . Psal. xciv . 19. In the multitude of my thoughts within me , thy comforts delight my soul. GOD , the bountiful Provider of all the World , hath prepared a great Feast , Mat. 22. 4. And those which hunger and thirst after Righteousness , are freely invited . He that tasteth not , is not sensible of the Sweetness of this Divine Banquet ; and he that has lost his Appetite , is not expected a Guest at this Table . If thou believest on the Lord Jesus , obey the first Summons , and approach with chearfulness to this Royal Repast . None can acquire a Credulity , unless with Contrition he confess his Sins , and repent of the same in Dust and Ashes . And as Contrition is the spiritual Hunger of a Soul surrounded with Sin , so Faith is the spiritual Food that revives and nourishes it to Everlasting Life . II. GOD gave the Israelites in the Wilderness , Manna , the Food of Angels , Exod. 16. 15. And in this Entertainment of the New-Testament , the Almighty exhibits to us the Celestial Manna ; yea , he is there present himself , who is that spiritual bread which came down from heaven to give life unto the world , Joh. 6. 51. He which had a desire to see his Field , refused to come , Luk. 14. 18. From whence we may inferr , That they which set their Affections on the Pleasures of this Life , cannot approach to this Holy Table . When the rich Gallant , in the Gospel , heard that he must forsake all his Goods of Fortune , for Eternal Life , he went away sorrowful , Mat. 19. 22. III. CHRIST , the Celestial Elisha , infuses not the Oyl of his Loving-kindness but into Vessels which are empty , 2 King. 4. 4. And his Divine Love never inspires any Soul , except the Love of the World be extracted from it , whereby it may become a fit Receptacle for so Divine a Guest : For , where our treasure is , there will our heart be also , Mat. 6. 21. Temporal Enjoyments hath its attrrctive Allurements ; but Divine Love hath that Energy to unite us to the Deity . Terrestrial Treasures consists in the Goods of Fortune ; but in these the Soul can acquire no Satisfaction , for it is beyond what this World can afford , and therefore seeks for far greater Excellencies than transitory things . IV. DID we but seriously consider the Duration of all Temporalities , we would not fix our Hearts so fervently upon them : For upon our Bed of Mortality no Relief can be expected from 'em ; and what an absurdity is it for us to place our Affections on those things which are so frail and inconstant ! Our First Parents , when they rebelled against the Most High , would have attempted the Tree of Knowledge of Good and Evil ; but before they could accomplish their Designs , were driven out of Paradise , Gen. 3. 6. So may we expect , it that Immortal Part , our Souls , should forsake him who hath so dearly purchas'd 'em , and cleave unto the World ; but that we must undergo the same , if not a worse Punishment . V. THEY which neglect our Saviour's candid Invitation of , Come unto me , all ye that labour and are heavy laden , shall not avoid hearing of him pronounce that Sentence of , Go ye cursed into everlasting fire , Mat. 25. 41. The Sodomites were consumed with fire , Gen. 19. 24. for refusing to hear Lot's Doctrine . and without a speedy Repentance , the Fire of God's Anger will consume them which have despised his Gospel , and rejected all Reproof . The five Foolish Virgins who neglected trimming their Lamps , were excluded the Bridegrooms Presence ; so those whose Hearts are not inspired with Celestial Oyl , must expect to be debarr'd the Participation of Eternal Joy and Comfort . VI. CHRIST internally calls to us , by his Holy Spirit , and secretly affords us Motives to holy Desires , devout Affections , and pious Cogitations ; and happy is he whose Soul is invested with these Ornaments . When thou perceivest the least spark of the Divine Goodness in thee , which doth excite thee to the performance of any good Duty , then labour to cherish it , that it may break out into a flame ; and take heed that thou quench not the Spirit , and by that means extinguish the Operation : And the Apostle affirms , If any man defile the Temple of God , him shall God destroy , 1 Cor. 3. 17. VII . THE Heart of a Man , is the living Temple of the Lord ; and he is guilty of the Destruction of it , who refuseth to give place to his Holy Spirit . The Prophets , in the Old Testament , diligently hearkned unto the Word of the Lord ; and were prophetically inspired , as a Reward for their-Obedience . And in the New-Testament , the Disciples and Apostles were punctual in preaching the Gospel , and they were inspired by the Holy Ghost ; and were at last Crown'd by the Merits of Christ , as a Recompence for their Labours ; and to those which shall imitate such good Examples , blessed are they which shall hear and persevere in such good Performances . MED . XV. True Contentment . Phil. iv . 12. I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to be full , and to be hungry ; both to abound , and to suffer need . NONE but this happy Apostle , such a divine Saint as St. Paul was , could become a Proficient in this Lesson . How few is there , that have desired to learn it ? 'T is a Lecture the World hath long ago been weary of : not so much , because 't is so hard a Task , but because 't is so unpleasant a Theme . Were the Way to Everlasting Happiness strewed with Roses of Pleasure , for our sensual Appetites to range and revel in , 't would quickly become a frequented and an easie Walk . Were there no Difficulties , no skilful Trials to be past through , who , of a Mortal , would not become a Saint ? The Crown of Eternal Glory would be as common as a Garland of Flowers , did not that of Thorns carry the precedence . II. THE World values not a Religion which disanuls all Splendour , whose strict Discipline abrogates all Pomp and Pleasure ; and instead of all Temporal Delights , which affects the Senses , preaches Temperance , Patience , and the Judgement to come . This Doctrine possesses us with an aguish Fit , and then we , like Felix , fall a trembling , and desire to be excused from so piercing a Duty . He that invites us to see Heaven first , informs us , That to desire Temporal Enjoyments , is the Wish of an Ethnick : For after all these things do the Gentiles seek , Mat. 6. 32. And shall Christians follow the Examples of Heathens ? and aim not at sublimer Things than what this sublunary World can afford ? Shall they who can , by the Eye of Faith , take a prospect of Eternity , look down upon this Lower World with Affectation ? III. AND was that the Occasion of this Invitation we gave the Most Highest ? Did He which made the Heavens bow them , come down , and unthrone himself to convey us thither , and do we lie wallowing in our Sins for ever ? How Vile , Base , Vain , and Senseless a Creature is that Person , that winds up his Felicity in the fruitless Enjoyments of this Life , and eagerly resigns himself to sordid Sense ! But tell me , O Thou that reignest in Plenty , and obscurest Heaven in Oblivion , should the two bright Luminaries be invested in their Purple Robes , and transforming their Lustres , like bleeding Meteors , change their Rays into Crimson Streams ; were the Air now crouded with Sounds of the last Trumpets , ecchoing audibly in our Ears an approaching Judgment ; How prodigious would that Mutation appear ! What vast and horrid Consternations would the remembrance of thy Profane and Atheistical Plenitude then strike and amaze thee with ! IV. INDEED , these Mundane Enjoyments are so trivially poor & empty , that he which fixes his Hopes in their Fruition , will speedily find himself but an eternal Mendicant , a wretched , miserable , and deplorable Dives . And yet such is the apparent Sanctity of the whole Universe , to scoff at Religious Poverty , and deride the Exigencies of a Devout Life , as an Adversary to Nature : He is ignorant of the Joys of a Future State , and of an Expected Eternity , that thinks there 's no Felicity beyond this Hands Breadth , no Happiness beyond this slender Span. V. WERE we but sensible of the glorious Reward which shall Crown the World , for that which she terms Misery , that Felicity that attends on the most suffering and dejected Devotion , we should glory in our Wants , be affected with Hardship , and inure our selves to Poverty with Delight ; we should be willing , not only to depart , but to live Martyrs ; rejoyce even in the lowest State , to purchase Heaven ; and chearfully learn that Art , with the holy Apostle , to suffer Want here , and to labour how to abound in that Plenitude which is infinite . VI. AND yet how hard a Task is it for us to endure even the pettiest Affliction , for Thy sake , O Lord ? So senseless are we of Thine abundant Goodness , so wilfully forgetful of Thy Omnipotency , that we not only , in our greatest Necessities , arraign and condemn thy vigilant Providence , but are ready even to turn Pagans in our unhappy Misfortunes . Open Thou our Eyes , O Lord , that we may behold the Vanity of this transitory World , and the Deceitfulness of our own Hearts ; that the alluring Pleasures of it may neither swallow us up , nor the Losses of it overthrow our Hope , or discourage our Obedience . Let that illuminated Glory which Thou hast freely promised to those that vanquish the World for Thy sake , be ever in our sight ; that in whatsoever State we are in , we may still be found triumphing in Faith , and at last receive , as a Recompence of Reward , a Crown of Righteousness . MED . XVI . Of Divine Faith. Heb. xi . i. Now faith is the substance of things hoped for , the evidence of things not seen . LET us now consider the Efficacy of Faith , and offer up an Oblation of Praise and Thanksgiving unto him who is the only Giver of it . It is that alone which ingrafts us into the Body of Christ ; and as Branches extract their Sap from the Vine , so from him proceeds Life , Righteousness , and Salvation . Adam , in his pristine State , fell , and lost his Divine Image , by his Incredulity ; but we are restor'd again by Grace ; and the Image of the Almighty , by Faith , is renewed in us . By this Faith , Christ dwells in our Hearts ; and where He inhabits , there His Grace resides , and an Assurance of an Inheritance of Eternal Life . II. AND as the Effects of Faith are Wonderful in their Operation , so they are Exemplary in their Demonstrations : For , By Faith , Abel offered unto God a greater sacrifice than Cain , Heb. 11. 4. So , by Faith , we are enabled to offer Omnipotency spiritual Sacrifices ; that is , the Fruit of our Lips , Heb. 13. 15. And , by Faith , Enoch was translated , Heb. 11. 5. So that Vertue withdraws us from the Society of the World , and invites us to place our Conversation in Heaven , Phil. 3. 20. By Faith , Noah prepared an Ark , Heb. 11. 7. So we , by that Theological Virtue , are received into that Church wherein our Souls are preserved , amidst all the Storms and Tempests which happen in the World. III. BY Faith , Abraham left an idolatrous Land , and went into a strange Countrey , in Expectation of the Promised Land , Heb. 11. 8 , 9. So by the Energy of that Vertue , we depart this World , forsaking all that is near and dear to us , expecting to arrive at that Celestial Ierusalem which God hath prepared in the Heavens , Rev. 21. 2. We are Strangers and Pilgrims on this side Heaven , and travel , by Faith , unto a heavenly Countrey . By Faith , Moses chose rather to suffer Affliction with the People of God , than to enjoy the Pleasures of Sin for a season , Heb. 11. 25. So Faith animates us to contemn the World , and to despise the Glory , Honour , Riches and Pleasures of it ; and excites our Minds to Eternal Felicities . VI. BY Faith , Israel kept the Passover , Heb. 11. 28. So we , by the Eye of Faith , celebrate the Lord's Supper ; where Christ is the Paschal Lamb , whose Flesh is meat indeed , and whose Blood is drink indeed , Joh. 6. 55. By Faith , Rahab was saved , Heb. 11. 31. So , in the universal Conflagration of this World , we shall be saved from Destruction . By Faith , the Fathers overcame Kingdoms , stopt the Mouths of Lions , and quenched the force of fire , Heb. 11. 33. So we , by Faith , destroy the Kingdom of the Prince of Darkness , escape the Treacheries and Rage of the infernal Lion , and are deliver'd from Hell's implacable Malice , and everlasting Burnings . V. NOW , Faith is not a naked Opinion , and slender Profession ; but a true and lively Apprehension of Christ propounded to us in the Gospel , a full Assurance of his Grace residing in us , the Tranquillity of our Souls , which relies only upon Christ's Merits . This Faith is fructified of the Seed of the Sacred Word , whereby the Holy Spirit and this Vertue is united . Now , Faith resembles a spiritual Illumination ; for our Hearts are illustrated by its Splendor , and the Rays of a Life of Sanctity shines forth : Evil Actions are the Works of Darkness ; and , What communion ( saith the Apostle ) is there between light and darkness ? 2 Cor. 6. 14. Deeds of Darkness are the Seeds of Satan , but a lively Faith proceeds from Christ ; and , What communion is there between Christ and Satan ? 2 Cor. 6. 5. VI. LASTLY , By Faith , our Hearts are purified ; but no Internal Purity can center where the Words and External Actions are defiled . St. Iohn tells ye , That Faith is the victory which overcometh the world , 1 Joh. 5. 4. Now , there cannot be a true Faith fixed , where the Flesh vanquisheth the Spirit , and leadeth it away Captive into the Law of Sin. No impenitent Sinner , that persevereth in his Sins , can be Partaker of Life Eternal ; neither can he , without true Repentance , claim any Privilege or Share in the Merits of Christ Jesus . Kindle in us , O God , the Light of True Faith , that by the Vertue of it , and Thy alone Merits , we may obtain Eternal Salvation , and reign with Thee for evermore , in Thy Kingdom of Glory , World without end , Amen . MED . XVII . The Canaanitish Woman's Faith. Mat. xV. 28. And Iesus answered and said unto her , O woman , great is thy faith : be it unto thee even as thou wilt . BEHOLD this Canaanitish Woman , how fortunate and happy she was , to be found worthy of so great an Expression ! Her Female Weapon compensated for the Guilt of its past Follies ; having now , by its seasonable Answers , merited so Divine an Eulogy . Poor Female ! how enrich'd was she , in whose Bosom was concealed a Treasure , which Emperors , Kings and Princes , compared to her , are Indigent : All the Holy Land , with its precious Balm , and odoriferous Spices , could not furnish her with a sufficient Antidote to revive her Darling , and charm away the Infernal Spirit from tormenting her . Behold these Miracles of Faith , that at once could save two Souls , the Mother's , and her Daughter's ! II. SO miraculous and potent is solid Faith , that even the least grain of it can remove lofty Mountains , level steep Hills , and smooth the most aspert and ambitious Soul , into a meek and fructifying Valley . 'T was this that calmed the Surface of the foaming Ocean , that made the boisterous Waves an easie Path , and turn'd their furious Rage into a pleasant Walk for St. Peter's Feet . 'T was the Centurion's Faith , that gave his Servant a Respite from the Hands of Death , which all his Guards could never have prevented : 'T was by Faith , that the Blind Man was restored to his Sight ; which was beyond the Skill of Art and Nature to perform . III. ALL the Admirations of the Gospel were always concluded with , Thy Faith hath saved thee : And yet that Faith which then operated so many Miracles , is now grown the greatest Miracle it self . Whil'st some take the Symbol for the Thing , they fix the Magnitude of their Faith on the Greatness of their Works ; and have so candid an Opinion of themselves , that they imagine it Faith enough , only to do well : Others expect to be Canoniz'd for their Doctrines , though not for their irregular Lives , they scoff at all Religious Duties , and imagine to tread the Path to Heaven only by their Faith. IV. OBEDIENCE , hearty Contrition for Sin , that amiable Robe of a perplexed Soul , and the Royal Ornaments of our Spiritual Warfare , are but vacant Ceremonies , and both these Parties Belief are of their own forming . But Heaven is not purchas'd only by Speculation : He that fixeth his Faith in his empty Skull , and imagines Religion hath not its Attendant , may , like Moses , view and discourse of the Promised Land at a distance , but never approach to it . Our Obedience must cry out louder than our Pretensions . 'T is not our Noise and Nonsence , that will create us Saints ; 't is not our external Shew of Profession only , but our daily Practises too , that must proclaim us Heralds of this Faith. V. ALTHOUGH our Merits can never reach Heaven , yet our pious Endeavours may , if they are sincere ; because there is a Mercy hangs over our Heads , that will pardon our Deficiency . All the Blossoms and Buds of our Piety spring forth from this Stem ; and he that either believes or loves his Saviour that died for him , cannot imagine he is too much industrious to live well . This was the Female Sex's Faith here ; and she had scarce effus'd it out with floods of Tears , when the Infernal Fiend , in a Consternation , forsakes his hold , unable to endure the Eccho of that Sound which was repeated by the diviner Accent of our Redeemer's Lips ; and this Faith must be a Preservative against Sin ; and by its diviner Charms , chase Satan to his Chains of Darkness . 'T is this , that prepares Heaven for us ; that makes us survive our Monuments , become Immortal in our Graves , and promises Eternity to our Dust and Ashes : 'T is this that consummates our Happiness , and will safely arrive us , where the Blessed Jesus shall receive us into His Glory . VI. O MOST Divine Omnipotence , Thou sentest Thy Son Christ Jesus to die for us , that by Believing in Him , we might attain to Everlasting Life . He , under whom Thou hast put all things in Subjection , was pleas'd to condescend to level Himself with them ; and dethron'd Himself , to undergo a Crucifixion for our Souls , that we might receive the Benefits of His Death and Passion , and be Partakers of His Glory . Oh , let not those Miseries of our depraved Nature , which petitioned Thy Mercy and Compassion , make us uncapable of it : Let not those that plead Ignorance of Thee , but by Thy Miracles , be more ardous in acknowledging Thine abundant Goodness , than we who by the Manifestation of Thy Love claim an Interest in Thy precious Blood. VII . BUT grant , O Lord , that we may live in a perpetual Thanksgiving to Thy Merits , who camest down from the Bosom of Thy Father , to purchase and save our Immortal Souls : To this end ; do Thou inspire into us that Faith , without which it is impossible we should please Thee , and with which Thou annexes all other Graces . Teach us so to rely on Thy Mercies , that we may not neglect the Means , or imagine that a dead Faith will conduct us to that Life which Thou hast promised to none but them as work out their Salvation with Fear and Trembling . MED . XVII . Of Love and Charity . 2 Pet. i. 7. And to brotherly-kindness , charity . TRUE and Sincere Love is an inseparable Property of a Pious Person . No Christian can subsist without Faith ; and where that Vertue is , Charity is not wanting . Where the Lustre of Charity is extinguish'd , the Heat of Faith must consequently be quenched . Thou may'st as well rob the bright Luminary , the Sun , of his Light , as deprive Faith of the Gift of Charity . Charity is the External Act of the Internal Life of a Christian. The Body is dead without the Spirit , and Faith is dead without Charity , Jam. 2. 26. He is not a Member of Christ , that is not inspired with his Spirit ; and he is not endued with his Holy Spirit , that is destitute of the Gift of Charity . II. THIS Theological Vertue , is the fruit of the Spirit , Gal. 5. 22. And by the Goodness of the Fruit , the Tree is demonstrated . Charity is the bond of Christian perfection , ( saith the Apostle , Col. 3. 14. ) As the Bodily Members are united together by the Spirit , so the true Members of the Mystical Body are united by the Holy Spirit in the Bond of Charity . Solomon's Temple was all covered with Gold , within and without , 1 King. 6. 21. So our Bodies and Souls , which are the Almighty's Spiritual Temples , ought in like manner , both within and without , to be beautified with Love and Charity . Let this regent Vertue exercise its Efficacy in moving thy Heart to Compassion , and thy Hand to Contribution : For one , without the other , is not effectual . III. FAITH receiveth all from God ▪ the Fountain of all Goodness ; and from that Stream , Charity , as a Channel , conveys it to her Neighbours . By Faith , we are made Partakers of the Divine Nature , who is Love , 1 Joh. 4. 8. Therefore , where Charity manifesteth not Externally , Faith Internally doth not inhabit . No Man believes in the Lord Jesus , which doth not express Affections of Love to Him ; and none can fulsil that New Commandment , except he loves his Neighbour . None can really apprehend the Benefits of Christ , with a Heart unfeigned , which has not Bowels of Compassion to the distressed . IV. CHARITY is the Seminary of all Vertues ; and nothing can be of good growth , which proceeds not from that Root . And this Vertue truly delineated , is the Soul 's Spiritual Relish ; for unto it alone are all things dulcified , all Adversity , Pain , Anguish , Trouble , nay , even Death it self : And And the Wise Man confirms this , That Love is as strong as Death , Cant. 8. 6. And indeed , I think I may invert the Wise Man's Text , and with Assurance proclaim , That Love is stronger than Death : For Love brought down a Saviour to die for us Sinners , that the Sting of Death might be removed from us : He , when he had overcome the sharpness of death , did open the kingdom of heaven to all believers . Oh , let us then embrace this Love , and die unto Sin daily , that we may live unto Righteousness . V. ALL the Works of the Most High proceeds from this lovely Attribute , even Punishments , Denunciations , and Judgments : The Two great Luminaries , and the Constellations of Heaven , illuminate not themselves , but us wretched Creatures . Fire , Air , Earth , and Water , were created for our Necessity : The Beasts , Herbs , Plants , Trees , Birds , Fish , and Fowls , were all for our Use. And as God has been so gracious to give thee Plenty of these Blessings , so do thou distribute to thy Neighbours according to their Necessities . And this must be done freely , with true Amity , Affection and Compassion , else all our Charity is nothing worth , but will prove like sounding Brass , or a tinkling Symbal . VI. CHARITY is patient , 1 Cor. 13. 4. For no Man is easily enraged with those whom he truly affects . Charity likewise is bountiful : And he who has been so liberal , as to resign his Heart to his Friend , will , without all question , not with-hold from him any temporal Enjoyments for the Relief of his Necessity . Charity envieth not ; it thinketh no Evil , is not puffed up , and behaveth not it self undecently : Next , she seeketh not those things which are her own , neither is she provoked to Anger ; she imagineth no Mischief , nor rejoyceth not in iniquity ; but she beareth all things , believeth , hopeth , and endureth all things : she refuseth not to do unto others , as she desires them to perform unto her . Tongues and Prophecies shall cease , and Arts and Sciences be destroyed , but Charity shall never be extinguished . VII . LET us then study this Lesson of Love and Charity ; and howsoever thy Friend or Neighbour be qualified towards thee , yet remember Christ vouchsafed to lay down his Life for him : Therefore , refuse not to relieve that Soul whom Christ hath so dearly purchas'd . Let us not , while upon Earth , live in Discord ; but observe the Psalmist's extolling of Tranquillity , Behold how good and how pleasant a thing it is , for brethren to dwell together in unity , Psal. 133. 1. We are all the Servants of One Lord , all Members of One Body : we have all One Father that Created us , One Saviour that Redeemed us , and One Holy Ghost that Inspires us . Should thy Neighbour prove thine Enemy , yet love him ; for in so doing , thou obeyest the Will and Pleasure of the Almighty . VIII . TAKE no cognizance of what Trespasses Man commits agrinst thee , but consider what thou standest guilty of against Omnipotency : Observe not what Injuries are offer'd to thee , by thy Enemies ; but remember the Benefits conferr'd on thee , by thy Redeemer , who commanded thee to love thine Enemies . We are Neighbours , by the State of our Earthly Nativity ; and Brothers , by the Hope of our Celestial Inheritance . Let us therefore fervently love one another : And do Thou inflame in us , O God , the Fire of Love and Charity , by the Inspiration of Thy Blessed Spirit . MED . XIX . An Act of Divine Lov. Luk. ix . 57. Lord , I will follow thee whither soever thou goest . HE was not ignorant , but knew it was the happiest Resolve he ever entertain'd : Nor can any check him for his Confidence , when it was his Glory to have been so presumptuous : he might have travell'd longer , and far remoter , and not have happen'd with such Celestial Company . Now the Query is , Whether his Boldness , or his Love to Christ , prompted him to this Heroick Action ? Behold , with how devout an Importunity he salutes Him whom perhaps he had never known , seen , or heard of before , except by his Miracles only ! And that Purity of Life which so amaz'd the Eyes of the Universe , could not but attract his Eyes , and inure his Heart too : And therefore thinking it no great Presumption to use all Arts of improving himself , nor willing to let slip so fair an Opportunity of being Happy ; ambitious of an Admission into his Service , he breaks out into Raptures , without any other Oratory than a● humble Earnestness , resolutely gives Him this Salutation , Lord , I will follow thee whither soever thou goest . II. NOR could our Saviour's Indigency , obstruct or deliberate his Resolution , or dishearten his Purpose ; being not only satisfied , but ambitious to partake of the Afflictions of so good a Master , in whose very Necessities he should find a Felicity beyond all Temporal Enjoyments . And is not this Person a fit Example for the whole World to imitate ? He that will not run after Jesus affectionately , yet let him not be so scandalous , as to permit a Iew or Publican to circumvent him in the Journey . Are the Felicities of Eternal Bliss of so small a Value , that they are not worth approaching too ? Or shall we imagine every step too tiresom , that conveys us to Everlasting Glory ? III. Were the Path to the New Ierusalem but spread with fragrant Roses , or millions of odoriferous Scents and Pleasures to prevent Carnality , the bruitish Sensualist would divert himself constantly , and strive to be a Precursor in those Walks . The Miser cannot follow a Crucified Saviour , for his extortionated Lumber ; and rather than relinquish it , will make no Essay towards it . The riotous Epicure will not embrace that Religion that exhorts him to Temperance ; for although , perhaps , sometimes , Prayer may be agreeable to him , in case of Necessity , yet Fasting is a Stranger to his Constitution . IV. THE Celestial Way is too streight for proud Ambition , whose lofty Edifice affects not to be squeez'd in its full carreer , but must post it away swiftly in a Road of as vast an extant as the Universe , or the Infernal Pit can provide him , wherein his Troops of sinful Splendours may , as his Concomitants , attend him in a rank . So difficult a Task it is to abandon the World , even for Celestial Mansions ; and contend against the Adulation of Sense , for an Inestimable Bliss ; as if all our Hopes , all our Felicity , were wound and wrap'd up in Transactions of this Life only , and no future Expectation for us besides the Delectablenes on this side Mortality . V. AND yet how numerous are they that imposterously pretend to follow Christ ! but must plead Ignorance to his Divine Steps , that pursue Causeys not of his proposing , but of their own shallow seeking : that beaten Path which so many Persons of Sanctity have walked before us , is too Vulgar , too Atheistical for them to trample in ; they have , by their indefatigable and diabolical Industry , found out a nearer Way of their own ; and imagine they shall arrive at the Celestial Countrey sooner , by shunning of that Way they think so difficult : So inauspicious is that eclipsed Zeal which hotly pursues an Ignis Fatuus which misguides 'em ; and scorns the legal steps to the Sacred Temple , but shrinks it self in the obtuse and obscure Labyrinths of Enthusiasm . VI. THE Way to the Heavenly Canaan is not thorough dark Corners ; and how streight soever it is , its Passage to all Believers is kept open : 'T is a serene Path , from whence may be viewed a Prospect of Eternal Happiness ; nor need he be timerous of losing his Way , that doth not absurdly forsake it . The poor sinful Mortal here mention'd , in an Ecstasie hastes to Jesus ; and joyning Humility to Resolution , will admit of no Denial ; but in a Mendicant Petionary style , and fortify'd with Confidence , thus proclaims his Mind , Lord , I will follow thee whither soever thou goest . VII . AND now , who would not run with Alacrity , through Adversity , wild Woods , Desarts , and Wildernesses ? nay , even wade thorough Seas of Blood , to arrive safe at the Port of the Heavenly Cannaan ? He that strives to follow after Jesus , shall never repent his undertaking so happy a Journey : He shall acquire such infinite Treasures in religious Poverty , such multiplicities of Celestial Joys and Satisfaction in the apparent Miseries of a Life of Sanctity , that he will not require any great Perswasions to excite him to this Resolution , cheerfully to forsake all , and follow Jesus whither soever he goeth . VIII . BUT 't is Thou alone , O Lord , that can'st raise our Souls from the World , and make them ambitious in searching after Thee and those Things which are Above . Thou art ascended to Thy Throne of Majesty , in glorious Splendour ; attract our Souls after Thee in Divine Raptures of Amity , and Spiritual Exaltation , that we may effectually make the Vertues and Perfections of Thy Life , the Golden Rule of ours : And grant that we may not be so allured with transitory things , as to be void of Affection for Thy Glory ; but enable us to walk with Alacrity in that Path which Thou hast trod , and fix'd before us ; that as we continally live by Thy Goodness , we may live to Thy Glory ; and as we move in Thee , we may indefatigably be ever moving towards Thee , till we shall enjoy the Happiness of an Eternal Rest in Thy Heavenly Kingdom , Amen . MED . XX. Of Chastity . Rom. xii . 1. I beseech you therefore , brethren , by the mercies of God , that ye present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . HE that would be entertain'd a Disciple of Christ , must wear his Livery of Sanctity and Chastity : For , God is a Spirit of that infinite Purity and Chastity , that no unclean thing must presume to approach his Presence . It was the Opinion and Saying of a wise Person , That the Chastity of the Body , and the Sanctity of the Soul , are the two Keys of Religion and Felicity , Now , if the Body be not preserved pure and immaculare from all Sordidness , the Soul cannot be ardent in Supplication : Our Bodies are the Temples of the Holy Ghost , 1 Cor. 6. 19. And therefore we must be very vigilant and sollicitous , that we defile not this Body , which is the Habitacle of so great a Comforter . II. OUR Members are the Members of Christ : Let us not then make 'em the Members of an Harlot ; but let us cleave unto the Lord with Fidelity and Continency , that we may be one Spirit with him , and be pure as he even is pure . The swinish Sodomites were smitten with Spiritual and Corporal Blindness , and their burning Lust was punish'd with an Element proper to their crying Sins ; and the Almighty will inflict the same Punishment on all obscene and incontinent Persons , with a Fire not to be extinguished : For the smoak of the torments ascendeth up for ever , Rev. 14. 11. Nature hath taught us , not to be guilty in the Eye of the World ; and shall not the Checks of our own Consciences impede us from committing Enormities iu the Eye of Heaven . III. DENS , Caves , nor Corners , can exclude ns from the Divine Omnipotence : All Hearts are open to his Omnisciency , all Desires are known , and from him no Secrets can be concealed : His Omnipresence is of that potency , that the Voice within us , upon the Grand Inquest , will bear Testimony against us ; and our own Enormities being empannell'd , will condemn us upon the Verity of the Verdict . And who would not relinquish this momentary sensual Pleasure , to evade everlasting Burnings ? If the Smoke of that concupiscible Fire ascends up to the Nostrils of the Almighty , nothing can purge the Odiousness of it , but infernal Flames . IV. OH , let then the Remembrance of a Crucified Saviour . crucifie in thee all inordinate Affections ; and the Thoughts of a tormenting Hell , quench in thee all the fiery Darts of the Wicked : Let Fountains of Tears , spring from a sincere Repentance , extinguish in thee this conflagrating Carnality ; and let the fear and dread of the Almighty mortifie that concupiscible Enemy , that the Allurements of it may not delude thee . Consider with thy self the ill Consequents which are its Concomitants ; it is full of Anxiety and Folly , Abomination and Ignominy ; and without Repentance , must partake of everlasting Punishment . V. LOOK not on the fawning outside of this Temptation ; but flie from it , as you would from a Serpent . Check the first Motions of it ; for if you once fall to reason aud article with it , it will prove like the Element of Fire , if not quench'd in due time , grow too great to be conquer'd . Next , flie Idleness , which is the native Soil for these abominable Weeds to grow in ; and be always employ'd in whatsoever lawful Vocation or Business God hath been pleas'd to allot thee ; that when the Tempter comes , he may find thee fortify'd against Temptations . 'T was Idleness allured David to Adultery : Had he been busied as Ioseph was , he had withstood the Temptation . VI. THINK often of Death's Summons , and that his cold Hand will one day chill that Blood which was so apt to be inflam'd ; and then tell me , whether Mortification is not more suitable to Death-bed Thoughts , than Sordidness and Obscenity . Be frequent in Prayer , and bring the Unclean Spirit to Christ , that he may cast him out . And to your Prayer , add Fasting ; for this Kind goeth not forth , but by Prayer and Fasting . And indeed , Temperance is a great Antidote against this Sin of Sodom ; for many times our Tables become a Snare to us : for in pleasing our luxurious Palate , we make Provision for the Flesh , to fulfil the Lusts thereof . And by Epicuring of it so here , what can we expect when we depart hence , but the rich Glutton's Fate , even to want a drop of Water to cool our Tongues . VII . REMEMBER , thou must give an account for every idle and unprofitable word , Mat. 12. 36. And how much more then will thy Account extend to obscene Speeches , and sordid Actions ? Of what Continuance thy Life hath been , while brought to a Period , and what multiplicity of Sins soever thou hast committed , thy Accusers and Accusations will be equivalent : Then those secret Thoughts which thou never resented'st , will apparently prove thee obnoxious before the great Tribunal : From thence thou can'st not flie , nor deceive the Omnipotence with vain Excuses ; neither can'st thou appeal from that Sentence which will be pronounced against thee ; for there will be Verity in the Inquisition , and Severity in the Execution . VIII . THEREFORE , whil'st thou art on this side the Grave , endeavour to adorn thy Immortal Part with the fragrant Rose of Charity , the dulcified Violet of Humility , and the innocent Lilly of Chastity . When thou enter'st the List to conquer this formidable lustful Enemy , if the Fight seem difficult , animate thy self with this Assurance , That the Conquest will be Glorious : Thou must vanquish it as thou would'st a sturdy Beggar , give it a positive Answer , and it is vanish'd : but shew it Encouragement , and it will prove like the Snake in the Fable , when warm by the Fire , to fall a hissing . If thou would'st not have this Enemy to rule over thee , entertain it not in the least corner of thy Heart , but earnestly beseech God to keep thee in Sanctity of Life , and Chastity of Body . MED . XXI . Of Purity of Heart . Mat. v. 8. Blessed are the pure in heart , for they shall see God. IF Innocency be the Robe of Heaven , who then would not diligently strive to be adorn'd with Purity ? It is no wonder the Kingly Prophet was so importunate for a clean Heart , and a right Spirit . If this be the Recompence of true Sanctity , who would neglect Religious Duties ? Beatifical Spirits ! What Felicity and Purity do ye enjoy , that behold the glorious Face of your Heavenly Creator ! Who would not indefatigably be industrious to imitate your Seraphick Example here , that he might resemble you in your happy Station , and possess Eternal Joys , such as the Heart , in all his Divine Raptures , never knew ? Shall the imposterous and perfidious Vanities of this Transitory World allure our Hearts , and divest us of the Hopes of this Celestial Glory , the Fruition of this splendid Vision ? II. A Magnified Vision ! in Comparison whereof , the Regalities of this Lower Orb , the Trophies and dazling Splendors of the Optick Nerves , and the Lustre of the whole Universe , is not worth the gazing at ! A Vision , which no mortal Eye ever was Spectator of ; but shall not be excluded , if it don't obscurely lose it self on Inferiour Objects here Below . No Ear did ever audibly hear its true Description ; but may be admitted to the divine Harmony , and heavenly Halleluja's of it , if it incline not to the Syrenical Charms of Sin , and the bewitching Musick of sordid Carnality . III. 'T is a Vision , whose bright Idea cannot be delineated by the most elevating and contemplative Speculations of any Metaphysical Brain , though never so Angelical : 'T is not a sublime Fancy , but true Sanctity , that can reach it . The Divine Apostolical Geographer , St. Paul , though lately there , could not exactly give us a Description of it ; and Sacred Scripture divinly characters it out , but in Parables and Simitudes , to demonstrate how infinitely transcendent is that Glory which is so unexpressible , and beyond all comprehension . Were all the Pearls , Rubies , Saphires and Diamonds the Earth produces , muster'd to a Splendour , they would not equallize the diminitivest Glance of the radient Beams of Sol's bright Eye ; and yet that magnificent Luminary , surrounded with so many attending Constellations that derive their Lustre from him , is but a Spark to his shining Countenance . VI. WHO then would offer up that Part an Oblation to the World , which might be render'd the Instrument of so much Felicity ? and suffer the Profuseness of his wanton Blood to revel there , where sublimer Passions and Flames should triumph ? He that would be an Inhabitant among the Spirits of the Just , must discipline his own to the same Uniformity , and convert his Body to a Temple , where his Heart must be both Altar and Sacrifice ; or rather , an Emblem of the Sanctum Sanctorum , for those excellent Graces of the Spirit to inhabit in . V. THE stately Mansion-House of Life must be converted into a Mansion of Divine Love ; and the magnificent Palace of Heroick Spirits , into a Royal Court of peculiar Graces ; and then that Part which ( as Natural Philosophors observe ) which lives first , and dies last , shall become purely Vital , and not be liable to Mortality . Nothing but a thrice Glorious Trinity can satiate this Triangle , which must be shaped to the purest Figure , and taught in all its Pulses to palpitate nothing but Heaven and Eternity . VI. OUR Bosoms must be converted to Closets of Devotion ; and our Hearts to Cabinets of immaculate Innocency , and fervent Prayer ; embellish'd with that sparkling Diamond , a lively Faith , the Lamp at which all our minor Graces , as Tapers , light themselves , and like Stars , borrow their Lustre from this Luminary . 'T is not a Heart that can chime to the airy Sound of any tinkling Religion , and pretends a Sanctity fix'd in its Countenance , that makes Affectation his Conscience ; and Moroseness of Humour , Tenderness of Spirit . VII . NO , 't is a Heart adorn'd with the White Robe of Humility , crown'd with the Diadem of Love , fumigated by Prayers , the odoriferous Scent of Chastity , and the Fragrancies of a Life of Sanctity , that couches it self within the embracing Arms of our Saviour's Spouse , and stiles himself a Mourner in her Persecutions ; that looks upon the VVorld as the Enemy of its Glory , and had rather embrace Mortality , than prove a Rebel against Heaven . 'T is such a Celestial Heart that must be a Preparative for this transcendant Vision , and happy is he that arrives to that Purity . VIII . Fortifie us therefore , O Lord , against the Pomps and Vanities of this wicked VVorld , and elevate our Thoughts to the sublime Contemplations of Thy Glory . Level in us every arrogant Thought that dares exalt it self against the Potency and Purity of Thy Law ; and sanctifie us for Thy Self and Service , that the Practick Part of a Life of Sanctity may be our chiefest Employment ; that when we are summoned to depart hence , we may be accepted of Thee ; and being fled from the Eye of this Lower Orb , we may take a Prospect of Thy Heavenly Palace , of what neither Eye hath seen , Ear heard , nor Heart can conceive , the Glory Thou wilt impart in the Fruition of Thy Self . MED . XXII . Against Covetousness . Heb. xiii . 7. Let your conversation be be without covetousness . COVETOUSNESS is the Root of all Malignity ; and he that is a Slave to Riches , his Mind is always indigent ; he is tugging continually at the Oar , and accumulates worldly Dross ; but ( as the Psalmist says ) he knoweth not who shall gather it , Psal. 39. 6. And as he is impoverished in his Mind , so he is miserable in his Station ; for Bounty and Goodness are Strangers to himself and others ; and Charity with him is so frozen , that the Poor , instead of recompenceing him with their Prayers , are more ready to attend him with their Imprecations . Fix not thy Trust in uncertain Riches , but place thy Mind on what is certain . 'T is certain , the Hour of Death will come , and then what will all thy Wealth avail thee ? They cannot assist thee in a true Repentance , nor plead thy Cause in the Court of Heaven : They cannot procure thee an easie Passage hence , nor give thee Assurance of Eternal Happiness . II. THEREFORE , lay aside this bitter Root , and graft new Plants of Liberality and Charity . Make haste , with speed , and undertake this Task , lest thou offend the Almighty , and endanger thy own Soul. The covetous Person must needs allow this Maxim , That he lives without God in the World. And our Saviour informs us , we cannot serve God and Mammon , Luk. 16. 13. For he that wholly sets his Heart upon transitory Treasure , must of necessity unfix it from God , and Eternal Glory ; and is uncapable of performing that Duty which is required by the Almighty . III. SEE with what eagerness the Covetous pursues Riches ; and is greedy as a Lion after his Prey . All Opportunities of Gain are readily embraced : Prayer , and all Religious Duties , are laid aside , to accomplish and attend it . So prone is frail Mortality to this Sin , that he leaves nothing unattempted to answer his sordid Avarice : nay , it is often apparent , that Unlawfulness and Fraudulency is used by the Covetous to that degree , that many Families have suffered Destruction , though it were to the utter Ruine of the Souls and Bodies of the Misers themselves . And now , what can these Men expect for the Cruelties they transact , but to be excluded from Happiness , and to receive that Reward , of not inheriting the Kingdom of God , 1 Cor. 6. 10. IV. THEY which hoard up Terrestrial Treasures , resemble those that place their Fruits in low and moist places , not considering they are incident to Putrefaction . Oh , how infatuated are they then , which indulge themselves to that which is liable to Corruption ? For , how can that which is Temporal , satisfie the Soul which is Eternal ? The Animate Part comprehends all Corporal Things , by virtue of its Spiritual Nature , that it cannot be distended and filled by any Quantity . All things , the higher they soar towards Heaven , the less they cark and care to hoard up : This may be attested by the Fowls of the Air , which neither sow nor reap , Mat. 6. 26. So it is with that Immortal Part , the Soul , the more it is elevated to its Creator , the more it withdrawn from Temporal Riches . V. LET Contentment be the Avaritious Man's Catholicon to purge out Covetousness . This will make him a Proficient in the Almighty's Court , and wholly to depend upon His Providence . Then he may contemplate , That God cloatheth the lillies of the field : And if so , much more will He cloath them which depend upon Him. Think on the Providence of thy Creator ; and if thou reliest upon Him , thou may'st assure thy self , that none ever trusted in him , and was confounded . He is too guilty of Avarice , that chargeth the Almighty with not granting him his Heart's Desire ; and he is too ungrateful , that expresses not his Thankfulness for those Mercies he daily , nay , hourly receives from him . VI. CONSIDER this , now ye that take too much Pains for Riches , what an imprudent Choice ye use to apply your Diligence : Ye that add House to House , and Field to Field , a lesser Compass at last must entomb ye ; why then do you perplex your selves so much , and appear such busie Graspers of the World ; early you rise to gripe the World , and late go to rest , but can find no ease ; your Mind is so fix'd on uncertain Riches , that you are perpetually loaded with Care and Sorrow . And why all this , poor Covetous Wretches ! but to undoe others , and lose your Souls ? Did you but wisely love your selves , you would pursue alone your own true Happiness : you would not become such wilful Fools ; and preferr a short vexatious Vanity bfore an Eternal Joy and Felicity . MED . XXIII . A Bad Exchange . Mat. xvi . 26. For what is a man profited , if he gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? THIS Text works no Effects upon the Covetous ; for they had rather lose their Souls , than forsake their Riches . He , for whom the whole Creation was made , makes himself wretched and miserable , in chasing after Vanity : disrobing Himself of all his Glory ; and by exceeding a bruitish Transformation , inhumes the Divinity of his Immortal Part in the Bowels of the Earth . Hearken unto this , all you that inhabit in this Lower Region , ye that are Votaries to Sensualities , and ascend no higher than the Elements for Celestial Glory ! that can mortgage your Souls for a momentary Pleasure ; and entertain a delectable Misery , for Evelasting Happinss ! II. GIVE Ear , thou aspiring Meteor , whose haughty Ambition , with Icarus , soars to that heighth , that thou consumes the Wings of thy immoderate Desires ! Thou that wilt with eagerness adore Satan , for a Kingdom ; and greedily render him your Fidelity , for a Crown , and offer him a Revenue worth Ten thousand Worlds , the immortal Tribute of your precious Soul ; till thy flourishing Hopes , and Trophies , be turn'd to endless Torments ; thy Masquerading Revellings of elvevated Honour , into Repentant Regrets of direful Horrour ; and thy Imperial Chair of State , into a Bed of Infernal Flames ! III. BE attentive , O thou indefatigable Wanton , whose Soul is as unsatiable as brutish Animals ; that palpitates after Pleasure , beyond the Camelion's breathing after Air ! Thou that swimmest in iniquity , and plungest Morality in Seas of Vice ; bathing thy self in those amorous Streams that drown thee in wanton Delights ! that imaginest True Religion but a ridiculous Fable ; the Lives of Apostles , Saints and Martyrs , but a Tragy-Comical Play , or a melancholy Romance ! and scoffest at Heaven , and its Creator , as if Infinite Eternity were but an imaginary Fancy ! IV. STOP not thy Ears , O thou wretched Miser , whom the deluding Rhetorick of Bags cram'd with Silver Coin can invite to Hell ! and art ardeously allured to throw thy self into the Arms of Satan , at the Musick of tempting Gold ! That can'st assist thy weak Eyes with Spectacles ; and gaze thy self almost blind , at the Splendor and Curiosity of a rich Gemm ; and imprecateth Geography , for defining Riches beyond thy Sphere ; earnestly wishing thy self an Indian , that thou might'st lead the remnant of thy Life among the choicest Treasures ; and converse with the richest Mines , till the Hair on thy Head were all Silver ; till thou thy self wer't all transmuted to Ore , and every Bone turn'd into a Wedge of the purest Gold. V. LISTEN , ye tender Gallants , that are so attracted with the Mode of this World , that ye have have lost all Conceptions of a better ! Ye that dwell upon Earth , only to delight your sensitive Appetites ; and supply your Luxury with the exquisite martyrdom of thousands of Creatures ! As ye are well-complexion'd Dust , and possess purer Veins ; so entertain purer Passions too , and acquire generous and nobler Inclinations for Eternal Glory ! The sumptuousness of your Attire will not invest you with Immortality . Should you expose your Estates to sale , and receive for it a great Value , ' ●would not purchase one Inch in Paradise . It was the elegantest Speech the ancient Orator ever deliver'd , when he utter'd , He would not buy Repentance so dear . 'T was but an Extemporay Oration ; and yet all Silver-tongu'd Rhetorick could never parallel it : That one Note exceeded all his Eloquence , and will survive the Dexterity of his Pen. VI. COULD we out-live the Lives of Patriarchs , even beyond the Age of old Methusalah , or of Time it self ; and with the Pleasures of the greatest Epicures : Could we , like Cleopatra the Egyptian Queen , dissolve a Pearl into a Golden Cup , and drink the Riches and Pleasure of a Kingdom at a Draught ; or Command all the Creatures of the Universe , as positively as ever the Centurion did his Servants : Had we all the delectable Enjoyments we can either wish , fancy , or chase after , and whatever can satisfie the Ambition of the most profuse and carnal Appetite : Were the whole Universe turn'd into a Garden of Eden , or a perpetual Spring adorn the Surface of our Mother Earth : VII . COULD we , like the Eagle , renew our Age , and not grow Old , but still continue in our pristine Health ; or if in Years , be insensible of the Miseries that attend the Aged : Could we unravel , untwist , or unwind Time again ; reverse and retrograde its Wheels again ; stop the swift Celestial Mercuries , the nimble Posts of Heaven , in their full career ; and set the great Clock of the World backward to a Minute : Nay , were our Bodies of that durability as our Souls , that we could survive Time it self , and be a Spectator when the World receives its Period : Yet what shall we extract , if after all our vain and imaginary Felicities , and flippery Contentments , we become an Oblation for Hell , enroll'd in the execrable Catalogue of the Infernal Crew , a Victim for sulphurous Eternal Flames , banish'd to Perpetuity from God and Heaven : Then inform me , whoever thou art , and ask Dives himself that necessary Question , What is ? &c. VIII . O Lord , what is there in this World , that should attract our Hearts , to tire our selves in fruitless Desires , and indulge our selves to the Pleasures of this Life , as our chiefest Felicity ? How difficult is it for him that is unacquainted with thy Law , to perceive the Evacuity of those Enjoyments he hath so long rouled himself in , to resist the enticing Advantages of Sin ; and disesteem the glittering Flashes of this Life , for that Lustre of Glory Thou wilt impart . My God , instruct me so to use the World , that I forget not Thee . Let the Blessings Thou showerest down , quicken and encrease , not stupifie my Devotion . Elevate my Obedience , not overwhelm my Thankfulness ; that so the Follies of the World may become my Derision ; and the Glories of Heaven , my only Ambition ; that I may never , for a fading Fruition in this World , hazard both my Soul , and thy Saving-Grace together . MED . XXIV . In time of Sickness . Mat. viii . 2. Lord , if thou wilt , thou canst make me clean . THIS Prayer was effectual ; and all Petitions are answer'd by the Almighty , if deliver'd with a sincere Faith , and a good Assurance . Let us now be upon the Grand Inquest ; Is not Sin a Leprosie ? Then every Sinner ought to make the same Deprecation . He that had been a Spectator of the Leper's Body , would not have been amaz'd at his Prayer : and yet , could he but have inspected his Soul , might , perhaps , have beheld Objects more prodigious and horrible ; the Corruption of his Blood , which had lost its Vigour , and proved but an useless help to Nature , every part without Vitality , by so nauseating a Nutrition , instructed his Tongue this necessary , though doleful kind of Confident Prayer ; Lord , if thou wilt , thou canst make me clean . II. CHRIST , whose Bounty and Compassion never fails to demonstrate that the Fountain of his Love was as large as his Power was potent , would not reject such a Suit wherein his tender Mercy was so much concern'd : and those Members which might have been sooner immers'd , than bath'd into a Cure , re-assume new Vitality and Complexion , by the liberal Bounty of a Touch. Thus the Leper receives a new Body ; but we read no Lecture of any Operation upon his Immortal Part , which , perhaps , effectually required it : But his Successor , who was Bed-rid , was in a far greater state of Happiness ; for his Sin and Disease were both healed together . III. HOW many be found , that , like the Leper , view no higher than their Corporeal Substance , whole Exteriour Part is all their Principles of Religion ; whil'st the Immortal Part , that Spring of Life , lies all neglected under Epidemical Infection : Our Blood shall enjoy all the Delights that Art can reach , or the most Chymical Luxury can extract , to supply its Flames ; whil'st our splendid Part , the Divine and Celestial Fire which inspires us , lies all extinguish'd , and bereft of his Immortal Aliment , and can reserve nothing but a dull and hectick Lustre to its Maker . IV. THE Anguish of a Limb , can attract us to more Devotion in one Hour , than all the Concernments of our Souls can produce in a Year : and the deformity of the meanest Part , will appear an Object of more Disgrace and Dolour to us , than those pallid and infernal Forms that attend Sin , and disfigure Heaven in us . Of all Pestilences , this is the grandest , and yet least regarded : as if Hell were but a Trifle ; Everlasting Damnation , a Pleasure ; and the Eternal Misery of our Souls , a Diversion . Shew me that exquisite Beauty that is not Leprous ; that Innocence , which is so perspicuous , that it is Immaculate ; that Pattern of Sanctity , which may become a Saint ; that Infant , Man or Woman , which is a Stranger unto Sin ; and then I shall be hold an Amazing Wonder . V. DID our curious Veins excell the fragrant Violet , whose Odour perfumes the Chymistry of the Air , the Dew of the blushing Morn : Were our Ancestor , Adam's Sin , an Alien to our crimson Blood ; and the Day of our Nativity , as perspicuuous as the splendidst Morn , immaculate as the new-blown Rose : yet the Pollution of our irregular Lives would soon discipline us in this Prayer ; and the blackness of our occultest Thoughts would silently proclaim our own Deformity ; and be ready to join with the Leper in this Petition , Lord , if thou wilt , thou canst make me clean . VI. AND yet , was there not to be found , in those Days , a Generation of Vipers , that were righteous and clean in their own Eyes , that justify'd themselves in their own Impurity , and reckon'd all the World but Lepers to them ? Was not the lofty Pharisee a greater Leper than the poor Publicane , though so ambitiously he display'd his proud Plumes ? His soaring Pride carrry'd more contagious Infection along with it , than the other Persons Sins could e'er pretend too . He that trusts to the Merit of his own Illustration , may infallibly lose Heaven , and those Eternal Joys which an humble Assurance doth procure . VII . O LORD , though I am not so vile as some ; yet I am so vile in my own Eyes , that the Leper here is a Pattern of Perfection , to my imperfect Soul ; Lazarus's Corps a Perfume , to my ulcerated Heart : yet were I far more impotent and fractured than the poor Cripple of Bethesda ; more spotted with Leprosie than the Nine Unthankful Lepers which were cleansed , whose Ingratitude was more odious than their Disease ; were those Legions of Infernal Spirits , ejected by Thy Sacred Word , infused in me ; and were I as execrable as Satan could wish to make me ; yet I know Thy Paternal Goodness , and I do not despond of Thy Almighty Power : for , Lord , if thou wilt , thou canst make me clean . MED . XXV . Upon Death . Rom. vi . 21. What fruit had ye then in those things whereof ye are now ashamed ? for the end of those things is death . SINCE Sin must be destroyed , who then would make choice of that for his Felicity , which shall perish with himself ; whose End is not only Death , but Hell ; and will be his Destruction , not only now , but hereafter ? Indeed , were there no hopes that our Reliques should resuscitate again , or the Ruines of our Frame resurrect to a politer Shape , we might well plunge our selves in Enjoyments here , and fix our Felicity in delectable Pleasures : Every Person might then be tollerated , without Sin , to become an Epicure ; and he that could project new Modes of Luxry , would not only pass for being Ingenious , but be esteem'd Fortunate . II. GOOD Morality would appear all Vice ; and yet Vice it self would be held no more a Crime , but our Happiness : not to be Lavish , then , were a Sin against Nature ; and he that excelled in Brutality , would be render'd most Rational : Legal Proceedings would then be a grand Enemy to Humanity ; there could be no Sociableness , but in Confusion : and were there no Heaven , nor Hell , we should pleasantly mingle to a Chaos , and obey no other discipline but Riot : every Person might then be Atheistical , without Scandal : To be without the Almighty , and his Grace in the World , would be render'd no Misfortune ; for then every Man might depend upon his own Merits , without Blasphemy . III. Could they which inhabit the Earth , die like Bruits and Animals , and revive no more ; the Hopes of not being Damn'd , would be a greater Comfort than the Delights of Sin. But alas , he that enters the Grave now , must live ▪ again , that his Life may be remember'd . Nor yet is it so much the Terror of Death , as the Horrors of a Guilty Conscience ▪ the formidable Prognosticks of a Future Etetnity , that affrights the departing Soul : The Pangs and Anguish of expiring Nature are insignificant to those Stings that attend the Memory of our Crimes : The deep Sorrows of the Grave , and our being Extinct here for ever , are Joys , to the Miseries which remain behind , but will certainly come . IV. INFORM me now , thou that art so indulgent to the World , and hunts for Paradise in a Park of Sins ; thou that makest Terrestrial things thy Treasure , and foldest up the Riches of thy Hopes in the Bosom of Old Time , or the Compass of a Span ; when those lucid and swift Guides of Life , thine Eyes , shall wax dim with Age , or tired with Pain ; when every Member shall become Sorrow's Object , and those Parts which were so employ'd in the Operation of Sin , shall become Instruments of Despair ; when that delectable Frame , that magnificent Darling Edifice , thy Body , shall , by its shivering Qualms , and trembling Convulsions , consternate its disconsolate Owner ; how will the Fulgurations of a Future Justice , and the Terrours of thy Ultimate End , confound thee ! V. CAN those transitory Enjoyments that allured away thy Immortal Part , restore it in convenient time ? Can those Pleasures which bereft thee of Heaven , recover it again before Death puts a period to thy Life ? Can thy Pomps and Vanities asswage or allay thy deep Sorrows ? or the Memento of thy Sins , the Destruction of thy End ? Where 's that soft Musick , whose select Airs , like David's Harp , might charm the Cries of a Guilty Conscience ; and by its skilful Strains , drop a pleasant Harmony that might pacifie the Trouble of thy anguish'd Soul ? IV. WHERE are those expanded Trophies of empty Glories , thy Ambition has purchas'd at the easie Rate of only sinning for greedy Honour , for which thou hast traffiqu'd and sold Heaven ? That Sovereignty for which thou enslavest thy self , and lost the perfect Freedom of thy Immortal Soul ? Cannot all thy Grandeur excite thee up a little ; and by a fumy Power , once so formidable and applauded , reprieve thee from the unsatisfy'd Grave , or a more Eternal Prison . VII . Where are those Goods of Fortune thou hast forfeited thine Inheritance for , whose transporting Lustre deprived thee of thy Eye-sight , and render'd thee dimmer than themselves ? Can they , by their utmost Skill , neither bribe nor purchase thy Pardon ? Or will the silent Grave require no other Fee than so rich a Miser ? Where are all those fine Diversions that divested thee of thy Piety , and the Thoughts of thy Creator ? those pleasing deluding Vanities that swept away all sense of Heaven , and fore-sight of thy Future State ? Are all shrunk into a Tomb , and an unwelcom Period ? Are all thy Jocularities terminated in the Confines of a Sepulchral-Urn ; and no other Objects left for thy Concomitants , but thy Crimes , and those Terrours thy Guilt presents ? VIII . BEHOLD now , and stand amaz'd , ye Adorers of the World more than of the Almighty ! and view the Portraiture of your End , those Ruines you have so smoothly built on ! Try if your imaginary Felicities are Proof against this Arrow ; or can protect you from this Invader , the only Conqueror of the World , whose general Prison is but a Reserve for a worse , and its Execution here , but a Reprieve for a more durable and yet vital Mortality . He that reign'd in Pleasures , must expire in Flames ; and having long revelled it in Sin , must expect to riot it in Torments ; and the misery is , that wishing not to live , he can never die . IX . AND yet , how foolish and vain are our Desires still after the World ? How easie and alluringly , O Lord , are we led by the counterfeit and transitory Pleasures of this Life , from Thee ? We cannot plead Ignorance , but fully attest , That the Wages of Sin is Death ; and yet how absurdly do we preferr its Service before Thine , whose Recompence of Reward is Life and Immortality ? But The Period of Profaneness is Eternal Destruction , and the Delights of Impiety end in Confusion ; and yet we eagerly embrace the fawning Proffers of Sin , before the never-failing Promises of Everlasting Glory . X. Have Pity , O Holy Jesu , upon the weak Frailties of our Humane and Corrupt Natures : And we humbly implore Thee to pardon and forgive the profuse Irregularities of our whole Lives . Grant unto us , O Lord , a perpetual Supply of noble and ardent Defires to run after Thee , that the Pomps , Vanities , and Tinselware of the World , may become Objects of our Scorn and Derision ; and that the bright Splendour of Thy Eternal Glory , may create our Ambition to serve Thee all the Days we remain here ; that we may not , for a present temporal Enjoyment in this transitory Life , lose the blessed Hopes , and future Inheritance of the Saints in Light , but at last , having finished our Course here , we may arrive with Joy and Gladness at Thy Heavenly Kingdom . MED . XXVI . Upon Judgment . 2 Cor. v. 10. For we must all appear before the judgment-seat of Christ , that every one may receive the things done in his body , according to that he hath done , whether it be good or bad . IT is an Axiom , confirm'd by woful Experience , That the generality of them which bear the Name of Christians , and pretend to fight under Christ's Banner against the Enemies of the Apostolick Faith , are , by their profligate Impieties , the greatest Scandal to that glorious Profession : They live in such a Universe of Wickedness , as if the Redeemer of the World descended from Glory , not to subvert , but to establish the Empire of Sin ; as if the main Design of their State , in this World , were only to fulfil that voluptuous Maxim of the Licentious Epicure , Let us eat and drink , for to morrow we mst die . II. BUT if these Proficients in Atheism had a serious Memento , That there is a Deity inthron'd in Heaven , who is of purer eyes than to behold iniquity ; and so jealous of his Honour , that he will not remit the least Guilt with Impunity : could they be perswaded to devote a few Minutes of the Time which they consume away to finish their Debaucheries , to a solemn Reflexion upon that inevitable Account which will be exacted from them at the General Resuscitation ; when not only their Words and Actions , but the most occultest of their Cogitations shall be brought to Judgment ; it were impossible for them , unless given over to a reprobate Sense , to perpetuate under the Dominion of their Carnal Appetites and Infections . III. THE very Apprehension of the Vengeance to come , would fright 'em into an immediate Repentance ; and produce such an admirable Reformation , that living soberly , righteously , and godly in this present world , they might be found Unblameable in the Great Day of the Lord Jesus . And what a Day will that be ! at whose Appearance the Sun shall be turned into Darkness , and the Moon into Blood , Act. 2. 20. When the Heavens shall be rolled together as a Scroll , Isa. 34. 4. the Elements melt with fervent hert , 2 Pet. 3. 10. and this magnificent imbellish'd Structure of the Material Creation must perish in a Conflagration . IV. When the ecchoing Sound of the Last Trumpet will be loud enough to astonish drowsie Mankind out of the sleep of Mortality ; and all those innumerable Bodies , which for so many past Ages have inhabited the vast Re-Regions of Forgetfulness , shall arise from their Beds of Dust , and appear before the Aweful Tribunal of the Great and Impartial Judge ! The Books will then be open'd , the Indictments read , and every Man's Works shall be produc'd at the Barr , and Evidence given , either for or against him . No Title of Honour , or Dignity of Place ; no Preheminence of Nativity , or Excellency of Natural or Acquired Endowments , will , in this Court of Equity , be admitted , as a sufficient Demurr , to an immediate and impartial Tryal : but the High and the Low , the Rich and the Poor , the Noble and the Mean , the Learned and the Ignorant ; he that sits on the Throne , and he that stands behind the Mill ; even from the Swayer of the Scepter , to the Drawer of Water , must be equally impleaded ; and without respect of Persons , receive a Compensation proportionable to their Merits . V. IN this Great Day , the Lord of the Harvest will gather his Wheat into Heaven's Granary , bat the Chaff shall be thrown into Fire Unquencheable ; He shall separate his Fine Gold from the Dross , and distinguish Right Jewels from False and Counterfeit Sparkles : The Sheep will then be separated from the Goats , and True Believers manifestly known from Formal Hypocrites . But what Tongue ! not that of Angels , can express the Joy of those vigilant Servants , whom their Lord , at that time , will find diligently employ'd in the Performance of their Duties ! All that formidable Pomp , and dreadful Solemnity , which shall precede and attend the Advent of the Judge , will but contribute to their Comfort , and enhance their Consolation : For they shall know , that He , who appears with such ineffable Majesty , to keep his General Sessions of Righteousness , is the same Iesus which was crucify'd for their Redemption . VI. THEN that Exalted Saviour will accost his Followers in the Regeneration , Mat. 19. 28. with these or the like transporting Expressions : you my beloved Disciples , who renounc'd all that the World call'd Grandeur and Generosity , for the sake of your Crucify'd Lord and Master , and despis'd the present Enjoyments of Flesh and Blood , in Expectation of a Future and Invisible State of Felicity . You , who who retain'd your Obedience , in the mid'st of a Rebellious Generation ; and embrac'd Vertue , in an Age of Impiety and Prophaneness . You , who subdu'd your sensual Appetites by the Austerities of Self-denial , and conform'd them to the sublimer Dictates of Reason and Religion . And You , who rejoyc'd in the Day of Tribulation , and adorn'd the Doctrine of the Gospel by an exemplary Patience in the Day of Adversity : This is the Day wherein you shall receive a Recompence for all your Sufferings ; a Recompence so incomparably Glorious , and of such Sublimity , that it will at once create and accomplish your Beatitude . VII . Your Troubles were Finite , and expired in a Moment ; but the Duration of your Bliss will be Infinite and Eternal : You shall now enter into that Heavenly Kingdom , where all your Tears shall be wiped from your Eyes ; and those Chrystal Drops which you plentiful shed in the Prosecution of your Salvation , shall be congeal'd into Pearls , to enrich your Diadems , and imbellish your Robes of Immortality : There no Deluge of Sorrow shall disturb the Serenity of your Felicity ; no Anxiety or Perplexity , no Discontent or Vexation shall intrude within the Limits of your Happiness ; but you shall securely bathe in Oceans of unmix'd Pleasures , and feast upon Delights which know no period . VIII . BUT , while these Fluctuations of the Divine Mercy will consummate a Beatifick Calm in the Breasts of the Righteous , what irresistable Tempests of Consternation shall excruciate those impenitent Wretches , who chose their Portion on this side Heaven ; and preferr'd the Dung and Miseries of a transitory World , before the Real Joys of a Solid Eternity ? Now , they shall in vain invoke the Mountains to bury them beneath their perpetual Ruines ; that by a more tolerable Destruction , they might evade the Fury of that Almighty Indignation ready to overwhelm them . But what will attribute them , in these inextricable Exigencies , that they possess'd the Quintessence of the Earth ; that they were splendid in Wealth and Honour ; that they inhabited Palaces of Cedar , and took their Repose under Canopies embroider'd with Gold ; that they were homag'd by Crouds of Parasites , and grew Famous in Popular Applause ; that they were the Favourites of Crowned Heads , and the Darling of the Multitude ; that all things past currrant according to their Desires , and were not molested by the Misfortunes of other Men : when those illustrated Accommodations did contribute but to render 'em the more magnificently Miserable ; when they vanish'd like a visionary Dream of the Night ; but the Memento and Guilt of their Absurdity , will , like venomous Snakes and Serpents , cling to their Consciences , and become their remorseless Executioners for infinite Ages . IX . THEN the Eyes of their Understanding will be opened , which the Fascinations of Sin had kept long clos'd ; and they shall perceive the Folly and Frailty of those impertinent Trifles which they courted with so much Passion and Eagerness ; and for whose unsatiable Fruition they neglected their Immortal Souls , forfeited their Title to a blissful Immortality , and subjugated themselves to those tremendous Extremities which are the inseparable Concomitants of an inevitable Damnation . What heaps of Treasure then would they give , to re-enjoy one Minute of that inestimable Time which they profusely expended in the unprofitable Works of Darkness , that for so inconsiderable a space , they might be but within a Possibility of Salvation ? What Presidents of Mortification ! What Miracles of Piety ? What inimitable Examples of Vertue and Goodness would they appear to Mankind , were they to renovate the Lease of their Lives ! How would they disesteem all those magnificent Shadows , and glittering Annihilations , which the idolizing Worldling so preposterously admires ; and esteem the unmatchable Treasure of a Pacifick Conscience , unspeakably beyond the most transcendent Terrestrial Enjoyments ! X. BUT alas ! 't will be then too late for Repentance ; and they who , in the Day of their Visitation , contemn'd the repeated Proposals of a Redeemers Reconciliation , shall , at this Juncture , with Tears of Blood , supplicate for Mercy , and be refus'd it : and the Lord Iesus , who would have been their Saviour , and so frequently extended his compassionate Arms to receive them into Favour , if they would but Believe and Repent , will , as their inexorable Judge , utter this direful Sentence against them , Depart from me , ye cursed , into everlasting fire , prepared for the Devil and his Angels . XI . O IRREVERSIBLE Decree ! from whence there can be no Appeal ! and which no sooner pronoun'd , but those Condem'd Wretches must be for ever exil'd from the Ecstatical Presence of the Almighty ; and by Legions of apostate Spirits , haled away to the dismal Place of Horrour and Confusion , where they shall languish under the pressure of intollerable Punishments ; and , by Wonder of Omnipotency , shall in Torrents of Fire , endure Extremity of Frigidity ; and in Rivers of Ice , be tormented with perpetual Burnings : There they shall feed the Worm that never dies , and transude in those Flames which cannot be extinguish'd . And the Consideration of the Perpetuity of those Supernal Felicities which they rejected for Vanities , and of the infinite Continuation of their infernal Tortures , will shipwreck all their Hopes in the formidable Gulf of Desperation , and plunge them into the bottomless Abysses of the lowest Hell. The Prayer . O BLESSED Father ! since Thou art Formidabe in Thy Judgments , and Thy Anger is a Consuming Fire ; since those incorrigible Sinners who despise the Offers of Thy Mercy , shall become the Victims of Thy implacable Vengeance , and glorifie Thee in unimaginable Pains ; since Thou hast appointed a Season , when an Eternity of Felicity , or Misery , shall be the Reward of our Actions ; and we must either stand or fall , according to our handy Operations : Vouchsafe , that the Contemplation of these weighty Verities may be such a prevalent Inducement to the Amendment of our Lives , that we may work out our salvation with fear and trembling . Let not the pernicious Allurements of this fraudulent World make us negligent of the Wrath to come ; but let us walk with that aweful Care , and vigilant Circumspection , that we may appear with Joy , in that dreadful Day wherein the greater part of mis-call'd Christians shall be consign'd to an Immortal Ruine and Destruction . MED . XXVII . Upon Hell. Isa. xxxiii . 14. Who among us shall dwell with the devouring fire ? Who among us shall dwell with everlasting burning ? ETERNAL Death is the dreadful State of the Damned ; by which they are not only depriv'd of the Presence of the Almighty , but are also tormented with perpetual Suffering both in Soul and Body . Oh , how horrid is it then , to incurr the Displeasure of the Divine Omnipotence ! How strangely infatuated are ye , O senseless Sinners ! to run on so swiftly in the Ways of Sin ! Tell me , Can you freely receive your Wages , which is Death ; and take up your Habitation in Everlasting Burnings , there perpetually to abide for ever . II. COULD we but obtain , by Divine Permission , a Visionary Prospect of that incorrigible Miscreant and Traytor , Iudas ; what a Scene of Horror would that be , to behold him , violently dragg'd by Infernal Spirits , and loaded with Chains of Fire ; his Diabolical Countenance , pale and Wan ; the Voice within him , his Conscience , Worm-eaten ; his Pestilential Skin , cover'd with Leprosie , from whence issues out Stinks not to be endured ; his Limbs and Body , wounded and tormented ; and his Tongue filled with bitter Lamentations and Execrations ; What a dreadful Apprehension will the Vision of so deplorable a Spectacle create in thee ! III. SHOULDST thou , in Contemplation , fix that dire Object before thine Eyes ; and upon a strict Disquisition , examine him , saying , Tell me , O thou perfidious Iudas ! what Griefs , what Pains and Torments are these thou undergoest ? What number of Years has thou reign'd in sulphurous Fire ? And how many Centuries of Ages must thou yet remain buried in Flames , and roaring among the Infernal Crew ? His guilty and amazing Conscience would soon reply , The Pains which which I endure are intollerable ; no intermission for Relief is here to be found , but the Torments thus ininflicted are perpetual : The least of our Miseries far exceed all Punishments , which either the Justice of God , or the Cruelties of Men upon Earth , did ever execute : Despair is our continual Associate , and there is no vacant Place for Hopes of ever to be freed for these unexpressible Torments : You upon Earth , take your Ease , you Eat and drink in full Bowls ; whil'st we want Water to cool our Tongues , which are tormented in these Flames . IV. Let the Thoughts of Hell's Terrors ever put me in a Method to escape their Fury . Consider the Damned in their fatal Circumstances ; their Life is , to die without expiring ; and their Death is , to live in perpetual Punishment : There the Tormentor is never wearied , the Fire never consumes , and the Torments never decrease . And this Decree is according as the irrevocable Sentence requires ; the fulfilling of the Justice of the Almighty , and the Reward due to wilful Impenitents , and obdurate Offenders ; that they should never want a sufficient measure of Punishment , who were continually glutted , and never ceas'd from Sin. V. There , the least Sin has its peculiar Punishment , wonderfully extracted out of its own Sordidness : The Salacious shall inhabit in unextinguishable sulphurous Fire , continually flaming from their own inordinate Affections : The Epicure and Ebrious shall sigh in vain for a little Water to cool their Tongues : The Outragious and Passionate shall snarl like mad Dogs ; and the Malicious and Uncharitable shall corrode their own Entrails : The Wealth of the Misers shall be as Goads in their Sides ; and the Arrogant and Ambitious shall be hurried down from the Precipice of Scorn , to the Bottomless-Pit of Contempt : The Infatuated shall miserably deplore their mispent Time ; and pine away with Grief , for their not being diligent . VI. BUT , O what strange Convulsions shall fasten on their Spirits , and vulnerate and search the utmost of their Souls ! When they shall with Amazement behold themselves eternally bereft of the illuminating Vision of the Most Highest ! When they shall behold themselves eternally exil'd from the joyful and amiable Presence of Jesus ; that Omnipotence who created 'em to inherit His Kingdom ; that Saviour who purchas'd 'em to reign with Him in Glory : then shall they execrate the Hour of their Nativity , and those sordid Associates that enticed them to Ruine ! They shall exclaim against the Folly of the fraudulent Universe ; and belch out , with a raving Distraction , Are these the Products of those infatuated Desires , whose empty Enjoyments we esteem'd our Happiness ! Alas ! what will our loose Liberties , and those fond Delights we so eagerly chas'd after , now yield us ? What Happiness receive we from those fleeting Honours , and transitory Treasures we so highly valued ? They are all fled away as a Vapour , and past away as a Morning-Cloud . VII . BUT the Sting and Torment perpetually endures , and plagues our Vitals with Everlasting Anguish . Thus shall they roar out ; but all is deaf to their Complaint : Thus shall they lament ; but no Compassion shall relieve them . O dismal Spectacle of a wicked Life ! O terrible Sequel of a destructive Death ! perpetually to wish for what they never can obtain ! perpetually to undergo that which is inevitable ! O magnify'd be Thy Divine Omnipotence , that with such an indulgent Affection gives us timely Notice of our Ruine ! Save us , O blessed Lord ! from all Impieties : Oh , save us , for Thy Own dear sake ! Quicken our Minds against the Effects of Sin ! and with Thy Fatherly Corrections chastise us often , that at last the Terrors of Hell may force us into Thy Heavenly Kingdom ! MED . XXVIII . Upon Heaven . Psal. lxxxvii . 2 Glorious things are spoken of thee , thou City of God. BUT all the most exalted Encomiums are infinitely below thy deserved Lauds and Praises : For , What Humane Understanding , What created Tongue , can be able to comprehend or express thy ineffable Excellencies ? If this Inferior Orb , the Place of our Exilement , and a Theatre of inevitable Miseries , be so wonderfully delightful , that our Eyes are entranced with the Variety of its Objects , and can never sufficiently admire the Marvels they behold ; if the Firmament , which is but a Foot-cloth for the Saints to tread on , be enamell'd with so many Starry Jewels , and imbellish'd with such radient Planets , and glittering Constellations : How transcendent ! how superlatively Magnificent are the Inner Appartments and Chambers of that Emperial Palace where the Adorable Deity does vouchsafe to communicate his Essential and Ecstatick Glories ? II. O DESIRABLE Mansion ! One Minute's Residence in thy Celestial Courts , will make us more than Recompence for all the Afflictions we can possibly suffer in this Valley of Tears : And And how conceivably will our Reward be , when , by a Miracle of Divine Mercy , we shall be admitted to an Everlasting Participation of thy Immense and Inexpressible Felicities ! It was the certain Hope of thy Enjoyment , which animated the Primitive Martyrs to sustain the most fiercest Tortures with an undaunted Constancy , and to triumph in the mid'st of their Conflagration . III. THE comfortable Expectation of thy Fruition , was the Grand Motive which induced the Magnanimous Ignatius , when threatned by his Persecutors with Extremity of Torments , to make this Heroick Replication ; Fire , Gallows , Beasts , Breaking of my Bones , Quartering of my Members , Crushing of my Body , all the Torments of the Devil together ; let them come upon me , so I may enjoy my Lord Iesus Christ. IV. IT is an undeniable Axiom , That all Secular Felicitities are built upon brittle Foundations . The most sublime Terrestrial Pleasures , even in their greatest Complacencies , are but transcient Vanities , and conclude in Vexation ; but the Objects of the Celestial Habitations are refined to such an extraordinary degree of Perfection , that they will be able to satiate the most extended Desires of our capacious Souls : There we shall possess , in lieu of a living Mortality , which moves us towards the Grave , a Vitality glorious beyond Imagination , durable as the Ages of Eternity , and whose Enjoyment will entitle us to excessive and inexplicable Satisfactions . V. IF we admire Beauty : Our ravish'd Eyes , in lieu of Corporeal Objects , shall behold those Immaterial Glories which flow from the Fountain of Uncreated Light , and shall be permitted to contemplate that wonderful Clearness which proceeds from the Beatifical Visage of the Supreme Creator . If Riches be the Center of our Affections : Gold , Pearls , Diamonds , Rubies , Jewels , and whatever we account most precious and estimable in the Universe , are but faint Metaphors to describe the Inestimable Treasures of the Supernal World. VI. IF Honour be the Subject of our Ambition : What are Scepters and Crowns , but Illustrious Miseries ? What are the Grandeurs upon Earth , but gaudy Shadows , in comparison of those Incorruptible Diadems , those permanent and Substantial Dignities which flourish Above . If we delight in Musick : There we shall hear the Panegyrical Anthems of the Seraphick Choir ; and shall bear a part in the solemn Celebration of that Almighty Being , whose only Presence will be sufficient to replenish us with immeasurable Felicity . VII . TO Conclude : Nothing can be ded to that Immensity of Beatitude which we shall there enjoy ; but we shall be as perfectly Happy , as the immediate Vision of the Incomprehensibly Glorious Trinity , the Society of Angels , the Conversation of Triumphant Spirits , and the inexpressible Accommodations of a blissful Heaven can possibly make us . : And to consummate our Felicity , all our Enjoyments shall be invested with Eternal Glory . THE CONTENTS . SECT . I. What Meditation is Page 1 SECT . II. That it is a Duty Page 5 SECT . III. Rules and Directions for Meditation Page 10 SECT . IV. Of the Subject and Method of Meditation Page 14 SECT . V. Of being Affected with the Divine Presence Page 17 SECT . VI. Of Preparatory Prayer Before Meditation Page 21 SECT . VII . Of Consideration Page 25 SECT . VIII . Affections and Resolutions Page 29 SECT . IX . Of Vows Page 33 SECT . X. How to Conclude your Meditations Page 35 Collects to be said Before and After Meditations Page 36 Meditations on Several Occasions . MED . I. COnfession of Sins Page 38 MED . II. That the Cross of the Holy Iesus should excite us to Repentance Page 42 MED . III. Of the Fruits of Repentance Page 45 MED . IV. Of Man's Salvation Page 50 MED . V. The Youth's Memento Page 53 MED . VI. General Rules of a Godly Life Page 58 MED . VII . The Whole Duty of Man Page 63 MED . VIII . The Vanity of the World Page 67 MED . IX . Jacob ' s Ladder . Page 72 MED . X. Of a Good Conscience . Page 76 MED . XI . Of a Wounded Spirit . Page 81 MED . XII . Of Humility Page 86 MED . XIII . The Proud Pharisee Page 91 MED . XIV . The Soul's Delight Page 95 MED . XV. True Contentment Page 10● MED . XVI . Of Divine Faith Page 105 MED . XVII . The Canaanitish Woman's Faith Page 109 MED . XVIII . Of Love and Charity Page 114 MED . XIX . An Act of Divine Love Page 120 MED . XX. Of Chastity Page 126 MED . XXI . Purity of Heart Page 133 MED . XXII . Against Covetousness Page 137 MED . XXIII . A Bad Exchange Page 142 MED . XXIV . In Time of Sickness Page 148 MED . XXV . Vpon Death Page 153 MED . XXVI . Vpon Iudgment Page 160 MED . XXVII . Vpon Hell Page 171 MED . XXVIII . Vpon Heaven . Page 177 FINIS . 
A35812	----	Devotions for the helpe and assistance of all Christian people in all occasions and necessities. This text is an enriched version of the TCP digital transcription A35812 of text R24992 in the English Short Title Catalog (Wing D1238). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 74 KB of XML-encoded text transcribed from 33 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A35812 Wing D1238 ESTC R24992 08712873 ocm 08712873 41631 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35812) Transcribed from: (Early English Books Online ; image set 41631) Images scanned from microfilm: (Early English books, 1641-1700 ; 1256:1) Devotions for the helpe and assistance of all Christian people in all occasions and necessities. Taylor, Jeremy, 1613-1667. Hatton, Christopher Hatton, Baron, 1605-1670. 63 p. s.n.], [Oxford? : 1644. Caption title: Devotions for severall occasions. Variously attributed to Jeremy Taylor and Christopher Hatton. Reproduction of original in the Huntington Library. eng Devotional exercises. A35812 R24992 (Wing D1238). civilwar no Devotions for the helpe and assistance of all Christian people: in all occasions and necessities. [no entry] 1644 14436 18 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-02 TCP Assigned for keying and markup 2005-03 SPi Global Keyed and coded from ProQuest page images 2005-04 Judith Siefring Sampled and proofread 2005-04 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion DEVOTIONS FOR THE Helpe and assistance OF ALL CHRISTIAN PEOPLE : In all occasions and necessities . Printed in the Yeare , 1644. A Prayer against wandring thoughts , to be said at the beginning of our devotions . ALmighty God , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our incouragement , let thy holy Spirit teach me how to pray ; give me just apprehensions of my wants , zeale of thy glory , great resentment of thy mercies , love of all spirituall imployments that are pleasing unto thee ; and do thou helpe mine infirmites , that the Devill may not abuse my fancy with illusions , nor distract my minde with cares , nor alienate my thoughts with impertinencies , but give me a present minde , great devotion , a heart fixed upon thy divine beauties , and an actuall intention and perseverance in my prayers , that I may glorifie thy Name , do unto thee true and laudable service , and obtain reliefe for all my necessities . Heare me , O King of Heaven , when I call upon thee , for thou hast promised mercy to them that pray in the Name of our Lord and Saviour Iesus Christ . Amen . Penitentiall Prayers , and a Forme of Confession of sinnes to God , to be said upon dayes of publique or private humiliation . O Lord God of mercy and pardon , give me a just remembrance and sad apprehensions of my sinnes ; teach me to bewaile them with as great an indignation and bitternesse , as I have committed them with complacency and delight . Let my prayers and my confession come into thy presence , and obtaine a mercy for me and a pardon . Let not thy justice and severity so remember my sinnes , as to forget thine own mercy ; and though I have committed that for which I deserve to be condemned , yet thou canst not loose that glorious attribute whence flowes comfort to us and hopes of being saved . Spare me therefore , O mercifull God , for to give pardon to a sinner that confesseth his sinnes , and begges remission , is not impossible to thy power , nor disproportionate to thy justice , nor unusuall to thy mercy and sweetest clemency . Blessed Jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amisse . Have pittie on me now in the time of mercy , and condemne me not when thou commest to judgement ▪ for what profit is there in my bloud ? Thou delightest not in the death of a sinner , but in his conversion there is joy in Heaven ; and when thou hast delivered me from my sinnes , and saved my soule , I shall praise and magnifie thy Name to all eternity . Mercy , sweet Jesu , Mercy . Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . Our Father which art in Heaven , &c. I am not worthy , O Lord , to look up to Heaven , which is the Throne of thy purity , for my sins are moe in number than the haires upon my head , and my heart hath failed me . Lord be mercifull to me a sinner . I have not lived according to thy will , but in the vanity of mine own thoughts , in idle , sinfull , and impertinent language , in foolish actions , in blindnesse of heart , in contempt of thy holy Word and Commandments : I have not loved thee my God with all my heart , nor feared thee with all my soule , nor served thee with all my might according to thy holy precept , nor loved my neighbour as my selfe . Lord be mercifull to me a sinner . I have been unthankfull to thy Divine Majesty , forgetting that thou madest me and preservest me ; to thy Son my blessed Saviour , forgetting the bitter paines he suffered for me ; and to the holy Ghost , forgetting how many gracious influences I have received from him for my helpe , comfort , and promotion in the wayes of holy Religion , but have rebelled against thee my Maker , have sold my selfe to worke wickednesse from whence by the passion of thy holy Son I was redeemed , and have resisted the holy Ghost . Lord be mercifull to me a sinner . I have offended thee my God in an inordinate estimation of my selfe , in vaine complacencies , and desires to be esteemed as much or more than others , in not suffering with meeknesse , indifference , and obedience , the humiliations sent to me by thy divine providence , in haughty deportment toward my superiours , equals , and inferiours , and in accepting such honours as have been done to me without returning them to thee the Fountaine . Lord be mercifull to me a sinner . I have offended thee my God in impatience , in anger intemperate in degree , inordinate in the object , growing peevish and disquieted by trifling inadvertencies of others , and slight accidents about me . Lord be mercifull to me a sinner . I have offended thee my God , by being envious at the prosperous successes and advantages of my neighbours , and have had resentments of joy at their displeasures and sadnesses . Lord be mercifull to me a sinner . I have been negligent in performance of my charge , idle in doing my duties , soft and effeminate in my life , indevout in my prayers , slothfull in the exercises of Religion , weary of their length , displeased at their returne , without advertency in the execution of them , and glad at an occasion of their pretermission . Lord be mercifull to me a sinner . I have been diligent and curious in pleasing my appetite of meat , and drinke , and pleasures , loosing my time , pampering my flesh , quenching the Spirit , making matter both for sin and sicknesses , and have not been sedulous in mortifying my body for the subduing mine owne intemperances and inordination . Lord be mercifull to me a sinner . I have been an improvident steward of the good things thou hast given me , I have loved them inordinately , sought them greedily , and unjustly , dispensed them idlely , & parted with them unwillingly : I have not been so charitable to the poore , or so pittifull to the afflicted , or so compassionate to the sicke , or so apt to succour and give supply to the miseries of my neighbours as I ought , but have too much minded things below , not setting mine affections upon Heaven and heavenly things , but have been unlike thee in all things , I have been unmercifull and unjust . Lord be mercifull to me a sinner . Mine eyes , O Lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbours , prying into their faults , but have been blinde not seeing mine own sinnes , and infinite irregularities . Lord be mercifull to me a sinner . I have not with care kept the doore of my lips , nor bridled my tongue , but have been excessive in talking , immoderate in dissolute and wanton laughter , apt to lie , to deny truth , to accuse others , to scoffe at them , to aggravate their faults , to lessen their worth , to give rash judgement , to flatter for advantage , to speake of thy Name irreverently , and without religious or grave occasions , our discourses have been allayed with slander and backbiting , not apt to edifie , or minister grace unto the hearers . Lord be mercifull to me a sinner . Mine eares have been greedy after vanity , listening after things unprofitable , or that might tend to the prejudice of my neighbours , and have not with holy appetite listened after thy holy words and conveyances of salvation . Lord be mercifull to me a sinner . I have offended thee by the entertainment of evill thoughts , thoughts of uncleannesse and impurity , and have not resisted their first beginnings , but have given consent to them explicitely and implicitly , and have brought them up till they have grown into idle words and actions . Lord be mercifull to me a sinner . I have made my selfe guilty of the sinnes of others by consent , by approving , by not reproving , by cooperating , by encouraging their ill actions , so making mine owne heape greater by pulling their deformities upon mine own head . Lord be mercifull to me a sinner . I have imployed all my members and faculties both of soule and body in the wayes of unrighteousnesse , I have transgressed my duty in all my relations , and in all my actions and traverses of my whole life , even where I might have had most confidence I finde nothing but weaknesse and imperfections . Lord be mercifull to me a sinner . I have broken my vowes and purposes of obedience , and holy life , I have been inconstant to all good , refractory to counsels , disobedient to commands , stubborne against admonition , churlish and ungentle in my behaviour , mindfull and revengfull of injuries , forgetfull of benefits , seeking my own ends , deceiving my own soul . Lord be mercifull to me a sinner . My secret sinnes , O Lord , are innumerable , sins secret to my selfe through inadvertency , forgetfullnesse , wilfull ignorance , or stupid negligence ; secret to the world , committed before thee only , and under the witnesse of my own conscience . I am confounded with the multitude of them , and the horror of their remembrance . Oh Jesu God , be mercifull unto me . I. SOn of Daivd , Blessed Redeemer , Lamb of God , that takest away the sinnes of the world have mercy upon me . O Iesu , be a Iesu unto me , thou that sparedst thy servant Peter that denyed thee thrice , thou that did'st cast seven Devils out of Mary Magdalen , and forgavest the woman taken in adultery , and didst beare the convert thief from the Crosse , to the joyes of Paradise , have mercy upon me also ; for although I have amassed together more sinnes , then all these in conjunction , yet nor their sinnes , nor mine , nor the sinnes of all the world can equall thy glorious mercy , which is as infinite , and eternall as thy selfe . I acknowledge , O Lord , that I am vile , but yet redeemed with thy precious bloud ; I am blinde , but thou art the light of the world ; I am weak , but thou art my strong rock ; I have been dead in trespasses and sinnes , but thou art my resurrection and my life . Thou , O Lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy selfe . Behold then O Lord , a fit object for thy pitty : my sinnes are so great and many that to forgive me , will be an act of glorious mercy , and all the praises which did acrue to thy name , by the forgiuenesse of David , and Manasses , and S. Paul , and the adultresse , and the thiefe , and the Publican will be multiplyed to thy honour , in the forgiuenesse of me so vile , so unworthy a wretch , that I have nothing to say for my selfe , but that the greatnesse of my misery , is a fit object for thy miraculous and infinite mercy . Despise me not , O Lord , for I am thy creature , despise me not , for thou didst dye for me , cast me not away in thine anger , for thou camest to seek me , and to save me . Say unto my soul I am thy salvation ; let thy holy spirit lead me from the errours of my wayes , into the paths of righteousnesse , to great degrees of repentance , and through all the parts of a holy life , to a godly & a holy death . Grant this , O blessed Iesu , for thy mercies , and for thy pitty sake . Amen . II. O Lord God , Blessed Iesu , Eternall Iudge of quick and dead , I tremble with horror at the apprehension when I call to mind with what terrors and Majesty thou shalt appeare in judgement ; a fire shall go out from thy presence and a tempest shall be stirred up round about thee , such a tempest as shall rend the rocks levell the mountaines , shake the earth , disorder and dissolve the whole fabrick of the heavens , and where then shall I , vile sinner , appear , when the heavens are not pure in thy sight . Lord I tremble when I remember that sad truth , If the righteous scarcely be saved , where then shall the wicked and the ungodly appeare ? I know , O Lord , that all my secret impurities shall be laid open before all the Nations of the world , before all the orders and degrees of Angels , in the presence of innumerable millions of beatified spirits . There shall I see many that have taught me innocence and sanctity , many that have given me pious example , many that have dyed for thee , and suffered tortures rather then they would offend thee . O just and dear God , where shall I appeare , who shall plead for me that am so loaden with impurities , with vanity , with ingratitude , with malice , and the terrors of an affrighting conscience ? Lord what shall I do , who am straitned by my own covetousnesse , accused by my own pride , consumed with envy , set on fire by lust , made dull with gluttony , and stupid by drunkennesse , supplanted by ambition , rent asunder with faction and discord , made dissolute with lightnesse and inconstancy , deceived with hypocrisie , abused with flattery , foold with presumption , disturb'd with anger , and disordered by a whole body of sinne and death ? But thou shalt answer for me , O Lord my God , thou art my judge and my advocate , and thou art to passe sentence upon me for those sinnes , for which thou diedst . O reserve not my sinnes to be punished in the life to come , for then I dye eternally , but bring me in this world to a holy , a sharp and Salutary repentance . Behold I am in thine hands ; grant I may so weep , and be contrite for my sinnes , that in the houre of my death I may finde mercy , and in the day of judgement I may be freed from all the terrors of thy wrath , and the sentence of the wicked , and may behold thy face with joy and security , being set at thy right hand , with all thy saints and Angels to sing an eternall Alleluiah to the honour of thy mercies . Amen , sweet Iesu. Amen . III. MOST Mercifull and indulgent Iesu , hear the complaint of a sad and miserable sinner , for I have searched into the secret recesses of my soul , and there I finde nothing but horror , and a barren wildernesse , a neglected conscience overgrown with sinnes and cares , and beset with fears and sore amazements . I finde that I have not observed due reverence towards my superiors , nor modesty in my discourse , nor discipline in my manners . I have been obstinate in my vain purposes , cosen'd in my own semblances of humility , pertinacious in hatred , bitter in my jesting , impatient of Subjection , ambitious of power , slow to good actions , apt to talke , ready to supplant my neighbours , full of jealousies and suspition , scornfull and censorious , burdensome to my friends , ingratefull to my benefactors , imperious to my inferious , boasting to have said what I said not , to have seen what I saw not , to have done what I did not , and have both said , and seen , and done what I ought not , provoking thy divine Majesty with a continuall course of sinne and vanity . And yet , O Lord , thou hast spared me all this while , and hast not taken away my life in the midst of my sinnes , which is a mercy so admirable and of so vast a kindnesse , as no heart or tongue can think , or speak . If thou hadst dealt with me according as I had deserved , and might justly have expected , I had been now , now at this instant seal'd up to an eternity of torments , hopelessely miserable , fearing the revelation of thy day with an insupportable amazement : and now under the sweet influences of thy mercies , J am praying to thee , confessing my sinnes , with shame , indeed at my basenesse and ingratitude , but with a full hope and confidence in thy mercy . O turne the eyes of thy divine clemency with a gracious aspect upon a wretched sinner , open the bowels of thy mercy , and receive me into favour . O my dear God , let thy grace speedily worke that in me for which thou so long hast spared me , and to which thou didst designe me in thy holy purposes and mercies of eternity , even a true faith , and a holy life , conformable to thy will , and in order to eternall blessednesse . I remember , O Lord , the many fatherly expressions and examples of thy mercies to repenting sinners , thy delight in our conversion , thy unwillingnesse to destroy us , thy earnest invitation of us to grace and life , thy displeasure at our dangers and miseries , the infinite variety of meanes thou usest to bring us from the gates of death , and to make us happy to eternity . These mercies , O Lord , are so essentiall to thee , that thou canst not but be infinitly pleased in demonstrations of them . Remember not , O Lord ▪ how we have despised thy mercies , sleighted thy judgements , neglected thy Commandments ; but now at length establish in us great contrition for our sinnes , leade us on to humble confession and dereliction of them , and let thy grace make us bring forth fruits meet for repentance , fruits of justice , of hope , of charity , of religion and devotion , that we may be what thou delightest in , holy , and just , and mercifull , vessels prepared for honour , temples of the holy Ghost , and instruments of thy praises to all eternity , O blessed Iesu , who livest and reignest , ever one God , world without end . Amen . O Lord Jesu Christ , Son of the eternall God , interpose thy holy Death , thy Crosse and Passion between thy judgement and my soule , now and in the houre of my death , granting unto me grace and mercy , to all faithfull people pardon and peace , to the Church unity and amity , and to all sinners repentance and amendment , to us all life and glory everlasting , who livest and reignest ever one God , world without end . Amen , A Forme of thankesgiving , with a particular enumeration of Gods blessings . MOst glorious Lord God , infinite in mercy , full of compassion , long suffering , and of great goodnesse , I adore , and praise , and glorifie thy holy Name , worshipping thee with the lowliest devotions of my soule and body , and give thee thankes for all the benefits thou hast done unto me ; for whatsoever I am , or have , or know , or desire as I ought , it is all from thee , thou art the Fountain of being and blessing , of sanctity and pardon , of life and glory . Praise the Lord , O my soule , and all that is within me praise his holy Name . Thou , O God , of thine infinite goodnesse hast created me of nothing , and hast given me a degree of essence next to Angels , imprinting thine Image on me , enduing me with reasonable faculties of will and understanding , to know and chuse good , and to refuse evill , and hast put me into a capacity of a blessed immortality . O praise the Lord with me , and let us magnifie his Name together . Thou , O God , of thy great mercy hast given me a comely body , a good understanding , streight limbes , a ready and unloosed tongue , whereas with justice thou mightest have made me crooked and deformed , sottish and slow of apprehension , imperfect and impedite in all my faculties . O give thankes unto the God of Heaven : for his mercy endureth for ever . Thou , O God , of thy glorious mercies , hast caused me to be borne of Christian parents , and didst not suffer me to be strangled in the wombe , but gavest me opportunity of holy Baptisme , and hast ever since blessed me with education in Christian Religion . Thy way , O God , is holy , who is so great a God as our God ? Thou , O God , out of thine abundant kindnesse hast made admirable variety of creatures to minister to my use , to serve my necessity , to preserve and restore my health , to be an ornament to my body , to be representations of thy power and of thy mercy . Vnto thee , O God , will I pay my vowes : unto thee will I give thankes . Thou , O God , of thine admirable and glorious mercy hast made thine Angels ministring spirits for my protection and defence against all the hostilities of the Devill ; thou hast set a hedge about me , and such a guard as all the power of hell and earth cannot overcome : thou hast preserved me by thy holy providence and the ministery of Angels from drowning , from burning , from precipice , from deformities , from fracture of bones , and all the snares of evill , and the great violations of health , which many of my betters suffer . I will give thankes unto thee , O Lord , with my whole heart : even before the gods will I sing praise unto thee . Thou , O most mercifull God , hast fed me and clothed me , hast raised me up friends and blessed them , hast preserved me in dangers , hast rescued me from the fury of the sword , from the rage of pestilence , from perishing in publike distemperatures and diseases epidemicall , from terrours and affrightments of the night , from illusions of the Devill and sad apparitions ; thou hast been my guide in my journies , my refreshment in sadnesses , my hope and my confidence in all my griefes and desolations . O give thankes unto the Lord of lords : for his mercy endureth for ever . But above all mercies it was not lesse than infinite , whereby thou lovedst me and all mankinde when we were lost and dead , and rebells against thy Divine Majesty ; thou gavest thine owne begotten Son to seek us when we went astray , to restore us to life when we were dead in trespasses and sinnes , and to reconcile us to thy selfe by the mercies and the atonement of an everlasting covenant . He is our God , even the God of whom commeth salvation : God is the Lord by whom we escape death . O most blessed Iesu , I praise & adore thine infinite mercies , humility , and condescension , that for my sake thou wouldest descend from the bosome of thy heavenly Father into the pure wombe of an humble maid , and take on thee my nature , and be borne , and cry , and suffer cold , and all the incommodities which the meannesse of a stable could minister to the tendernesse of thy first infancy . Lord , what is man that thou art mindfull of him : and the Son of man that thou so regardest him ? I adore thee , blessed Iesu , and praise thee for thine immaculate sanctity , for all thy holy precepts and counsels , for thy Divine example , for thy miracles and mysterious revelations of thy Fathers will , for the institution of the holy Sacraments , and all other blessings of thy Propheticall Office . O praise the Lord , for the Lord is gracious : sing praises unto his Name , for it is lovely . I adore and love thee , most blessed Iesu , for all the parts of thy most bitter Passion , for thy being betrayed and accused , buffeted and spit upon , blindfolded and mocked , crowned with thornes and scourged , for thine agony and bloudy sweat , for thy bearing the sad load of the Crosse , and sadder load of our sinnes , for thy Crucifixion three long houres , when the weight of thy Body was supported with wounds and nailes , for thy Death and Buriall , for thy continuall intercession and advocation with thy heavenly Father in behalfe of me and all thy holy Church , and all other acts of mediation and redemption , the blessings of thy priestly Office . O praise the Lord for his goodnesse : and declare the wonders he hath done for the children of men . I adore and magnifie thy holy Name , O most blessed Iesu , for thy triumph over death , hell , sin , and the grave , for thy opening the Kingdome of Heaven to all believers , for thy glorious resurrection and ascension , for thy government over all the creatures , for the advancement of thy holy Kingdome , for thy continuall resisting and defeating the intendments of thine enemies against thy Church , by the strength of thine arme , by the mightinesse of thy power , by the glories of thy wisedome ; for those blessed promises thou hast made & performest to thy Church of sending the holy Ghost , of giving her perpetuity of being in defiance of all the gates and powers of Hell and darknesse , and blessing her with continuall assistances , and all other glories of thy Regall Office and power . O sing praises , sing praises unto our God ; O sing praises , sing praises unto our King : for God is the King of all the earth , sing yee praises with understanding . O most holy Spirit , Love of the Father , Fountain of grace , Spring of all spirituall blessings , I adore and praise thy divine excellencies which are essentiall to thy glorious Selfe in the unity of the most mysterious Trinity , and which thou communicatest to all faithfull people , and to me thy unworthy servant in the unity of the Catholike Church . O magnifie the Lord our God , and fall down before his footstoole : for he is holy . O blessed Spirit , I praise and magnifie thy Name for thy miraculous descent upon the Apostles in Pentecost in mysterious representments , for those great graces and assistances comming upon their heads , and falling downe upon us all in the descent of all ages of the Church , for confirmation of our Faith , for propagation of the Gospel , for edification and ornament of thy Family . Thou O God , shalt endure for ever , and thy remembrance throughout all generations . O most glorious Spirit , I praise and magnifie thy Name for thy inspiration of the Apostles and Prophets , for thy providence and mercy in causing holy Scriptures to be written , and preserving them from the corruptions of Heretickes , from the violences of Pagans and enemies of the Crosse of Christ . I will alwayes give thankes unto the Lord : his praise shall ever be in my mouth . I blesse thy Name for those holy promises and threatnings , those judgements and mercies , those holy precepts and admonitions which thou hast registred in Scriptures , and in the records and monuments of the Church , for all those graces , helpes , and comforts whereby thou promotest me in piety , and the wayes of true Religion , for baptismall and penitentiall grace , for the opportunities and sweet refreshings of the Sacrament of the Eucharist , for all the advantages thou hast given me of good society , tutours , and governours , for the feares thou hast produced in me as deleteries and impediments of sin , for all my hopes of pardon , and expectation of the promises made by our Lord Iesus Christ to incourage me in the pathes of life and sanctity , for all the holy sermons , spirituall bookes , and lessons , for all the good prayers and meditations , for those blessed waitings and knockings at the doore of my heart , patiently tarrying for , and lovingly inviting me to repentance , without ceasing , admonishing and reproving me with the checkes of a tender conscience , with exteriour and interiour motives , and for whatsoever other meanes or incentive of holinesse thou hast assisted me withall . I magnifie , and praise , and adore thee and thy goodnesse . All Nations whom thou hast made and sanctified shall come and worship thee , O Lord , and shall glorifie thy Name , for thou art great and doest wondrous things , thou art God alone , and great is thy mercy towards me , thou hast delivered my soule from the nethermost Hell , therefore shall every good man sing of thy praise without ceasing : O my God , I will give thankes unto thee for ever with Cherubims , and Seraphims , and all the companies of the heavenly Host , saying , Holy , Holy , Holy , Lord God of Sabbaoth , holy is our God , holy is the Immortall , holy is the Almighty , the Father , the Son , and the holy Ghost , to whom be all honour and glory and dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . Amen . I. Prayers preparatory to the receiving of the blessed Sacrament . O Most immaculate and glorious ▪ Iesu , behold me miserable sinner , drawing neare to thee with the approaches of humility , and earnest desire to be cleansed from my sinnes , to be united to thee by the nearest and most mysterious union of charity and Sacramentall participation of thy most holy Body and Bloud : I presume nothing of mine owne worthinesse , but I am most confident of thy mercies and infinite loving kindnesse . I know , O Lord , I am blinde and sicke , and dead , and naked , but therefore I come the rather : I am sicke , and thou art my Physitian , thou arisest with healing in thy wings , by thy wounds I come to be cured , and to be healed by thy stripes : I am unclean , but thou art the Fountain of purity , I am blinde , and thou art the great Eye of the world , the Sun of righteousnesse , in thy light I shall see light : I am poore , and thou art rich unto all , the Lord of all the creatures . I therefore humbly begge of thy mercy that thou wouldest be pleased to take from me all my sinnes , to cure my infirmities , to cleanse my filthinesse , to lighten my darknesse , to clothe my nakednesse with the robe of thy righteousnesse , that I may with such reverence , and faith , and holy intention receive thy blessed Body and Bloud in the mysterious Sacrament , that it may be unto me life , and pleasantnesse , and holy nourishment , and that I may be firmely and indissolubly united to thy mysticall Body , and may at last see clearly and without a vaile thy face in glory everlasting , who livest and reignest , ever one God world without end . Amen . II. I Adore and blesse thy glorious Majesty , O blessed Iesu , for this great dignation and vouchsafing to me , that thou art pleased for all the infinite multiplication of my sinnes , and innumerable violations of thy holy Law , still to give thy selfe unto me , to convey health , and grace , and life , and hopes of glory in the most blessed Sacrament . I adore thee , O most righteous Redeemer , that thou art pleased under the visible signes of Bread and Wine , to convey unto our soules thy holy Body and Bloud , and all the benefits of thy bitter Passion . O my God , I am not worthy thou shouldest come under my roofe , but let thy holy Spirit with his purities prepare for thee a lodging in my soule . Thou hast knocked often , O blessed Iesu , at the doore of my heart , and wouldest willingly have entred ; behold , O Lord , my heart is ready to receive thee , cast out of it all worldly desires , all lusts and carnall appetites , and then enter in , and there love to inhabit , that the Devill may never returne to a place that is so swept and garnished , to fill me full of all iniquity . O thou lover of soules , grant that this holy Sacrament may be a light unto mine eyes , a guide to my understanding , and a joy to my soule , that by its strength I may subdue and mortifie the whole body of sin in me , and that it may produce in me constancy in Faith , fulnesse of wisedome , perfection and accomplishment of all thy righteous commandments , and such a blessed union with thee , that I may never more live unto my selfe , or to the world , but to thee onely , and by the refreshment of an holy hope , I may be lead through the pathes of a good life , and persevering piety to the communion and possession of thy Kingdome , O blessed Iesu , who livest and reignest ever one God , world without end . Amen . III. O Lord God , who hast made all things of nought , producing great degrees of es●ence out of nothing : make me a new creature , and of a sinfull man , make me holy , and just , and mercifull ; that I may receive thy precious Body , devoutly , reverently , with meeknesse , contrition , and great affection , with spirituall comfort and gladnesse at thy mysticall presence . Feed my soule with Bread from Heaven , fill me with charity , conform me to thy wil in all things , save me from all dangers bodily and ghostly , assist and guide me in all doubts and feares , prepare and strengthen me against all surreptions and sudden incursion of temptations , cleanse me from all staines of sin , and suffer nothing to abide in me but thy selfe onely , who art the Life of soules , the Food of the Elect , and the joy of Angels . Give me such a gust and holy relish in this Divine nutriment , that nothing may ever hereafter please me but what savours of thee and thy miraculous sweetnesse . Teach me to loath all the pleasures and beauties of this life , and let my soule be so inebriated with the pleasures of thy Table , that I may be comprehended and swallowed up with thy love and sweetnesse : let me thinke nothing but thee , covet nothing but thee , enjoy nothing but thee , nothing in comparison with thee , and neither do nor possesse any thing but what leades to thee , and is in order to the performance of thy will and the fruition of thy glories . Transfixe my soule , O blessed Jesu , with so great love to thee , so great devotion in receiving the holy Sacrament , that I may be transformed to the Fellowship of thy sufferings , and admitted to a participation of all the benefits of thy Passion , and to a communion of thy graces and thy glories . I desire to be with thee , dissolve all the chaines of my sin , and then come Lord Jesus , come quickly . Let my soule feed on thee greedily , for thou art the spring of light and life , the Fountaine of wisedome and health , a torrent of divine pleasure and tranquillity , the Authour of peace and comfort : enter into me , sweet Jesu , take thou possession of my soule , and be thou Lord over me and all my faculties , and preserve me with great mercy and tendernesse , that no doubting or infidelity , no impenitence or remanent affection to a sin , no impurity or irreverence may make me unworthy and uncapable of thy glorious approach . Let not my sinnes crucifie the Lord of life again , let it not be said concerning me , the hand of him that betrayeth me is with me on the table : that this holy Communion may not be unto me an occasion of death , but a blessed peace-offering for my sinnes , and a gate of life and glory . Grant this , O blessed God , for his sake who is both Sacrifice and Priest , the Master of the Feast , and the Feast it selfe , even Iesus Christ , to whom with thee , O Father and the holy Spirit , be all honour and glory , now and for ever . Amen . A Prayer after receiving the consecrated Bread . I Give thankes unto thee Almighty and eternall God , that thou hast not rejected me from thy holy Table , but hast refreshed my soule with the salutary refection of the Body of thy Son Iesus Christ . Lord if I had lived innocently , and had kept all thy Commandments , I could have had no proportion of merit to so transcendent a mercy ; but since I have lived in all manner of sin , and multiplied provocations against thy Divine Majesty , thy mercy is so glorious and infinite , that I am amased at the consideration of its immensity . Go on , O my deare God , to finish so blessed a redemption , and now that thou hast begun to celebrate a marriage and holy union between thy selfe and my soule , let me never throw off the wedding garment , or stain it with the pollutions of deadly sin , nor seek after other lovers , but let me for ever , and ever be united unto thee , being transformed into thy will in this life , and to the likenesse of thy glories in the life to come , who livest and reignest , ever one God , world without end . Amen . After receiving the Cup . O Iust and deare God , who out of the unmeasurable abysses of wisedome and mercy hast redeemed us , and offered life ▪ and grace , and salvation to us by the reall exhibition of thy Son Iesus Christ in the sacrifice of his Death upon the altar of the Crosse , and by commemoration of his bitter agonies in the holy Sacrament ; Grant that that great and venerable sacrifice which we now commemorate sacramentally , may procure of thee for thy whole Church mercy and great assistance in all trials , deliverance from all heresies , schismes , sacriledge , and persecutions , to all sicke people health and salvation , redemption for captives , competency of living to the indigent and necessitous , comfort to the afflicted , reliefe to the oppressed , repentance to all sinners , softnesse of spirit and a tender conscience to the obstinate , conversion to the Iewes , Turkes , and remedy to all that are in any trouble or adversity . And grant to us , O Lord , that this blessed Sacrament and sacrifice of commemor●tion in vertue of that dreadfull and proper Sacrifice upon the Crosse may obtain for me , and for us all who have communicated this day , pardon and peace ; and that we may derive from thee by this ministery grace to expell all our sinnes , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordination and irregularity , to produce in us humility , and chastity , and obedience , and meeknesse of spirit , and charity , and may become our Defence and Armour against the violences and invasions of all our ghostly enemies , and temporall disadvantages ; and give us this grace and favour , that we may not die in the guilt and commission of a sin without repentance , nor without receiving the blessed Sacrament , but that we may so live and die , that we may at last rest in thy bosome , and be imbraced with the comprehensions of thy eternall charity , who livest and reignest , ever one God , world without end . Amen . All blessing , and praise , and honour , be unto thee , O blessed Redeemer : to thee we the banished and miserable sonnes of Adam , do call for mercy and defence , to thee we sigh and cry in this valley of teares ▪ O dearest Advocate , turne those thy mercifull eyes towards us , & shew us thy glorious face in thy Kingdome , where no teares , or sighing , or feares , or sadnesses can approach . Amen , sweetest Iesu , Amen . Prayers preparatory to death . I. A Prayer for a blessed ending , to be said in time of health or sicknesse . O Blessed Iesu , Fountaine of eternall mercy , the Life of the soule , and glorious Conquerour over Death and sin , I humbly beseech thee to give me grace so to spend this transitory life in vertuous and holy exercises , that when the day of my death shall come , in the midst of all my paines , I may feel the sweet refreshings of thy holy spirit comforting my soul , sustaining my infirmities , and releeving all my spirituall necessities : and grant , that in the Vnity of the holy Catholique Church , and in the integrity of Christian faith , with confidence and hope of thy mercy , in great love towards thee , in peace with my Neighbours , and in charity with all the world , I may through thy grace depart hence out of this vale of misery , and go unto that glorious country , where thou hast purchased an inheritance for us , with the price of thy most precious bloud , and raignest in it gloriously , in the Vnity of thy Father and ours , of thy holy Spirit , and our Ghostly Comforter , ever one God world without end . Amen . II. A Prayer to be said at the beginning of a sicknesse . O Lord my God , who chastisest every one whom thou receivest , and with thy Fatherly correction smitest all those whom thou consignest to the inheritance of sonnes ; write my soul in the book of life , and number me amongst thy Children , whom thou hast smitten with the rod of sicknesse , and by thy chastisements hast brought me into the Lot of the righteous . Thou , O Blessed Iesu , art a helper in the needfull time of trouble ; lay no more upon me then thou shalt enable me to beare , and let thy gentle correction in this life prevent the insupportable stripes of thy vengeance in the life to come . Smite me now that thou mayest spare me to all eternity : and yet , O blessed High Priest , who art touched with a sense of our infirmities , smite me friendly , and reproove me with such a tendernesse as thou bearest unto thy Children , to whom thou conveyest suppletory comforts , greater then the paines of chastisement , and in due time restore me to health , and to thy solemne assemblies again , and to the joy of thy Countenance . Give me patience and humility , and the grace of repentance , and an absolute dereliction of my selfe , and a resignation to thy pleasures and providence , with a power to do thy will in all things , and then do what thou pleasest to me ; only in health or sicknesse , in life or death , let me feel thy comforts refreshing my soul , and let thy grace pardon all my sinnes . Grant this , O Blessed Iesu , for my trust is in thee onely , thou art my God , and my mercifull Saviour and Redeemer . Amen . III. A Prayer to be said in the progresse of a sicknesse . O Lord my God , Blessed Iesu , who by thy bitter death and passion hast sweetned the cup of death to us , taking away it's bitternesse and sting , and making it an entrance to life and glory , have pitty upon me thy servant , who have so deep a share in sinne , that I cannot shake off the terrors of death ▪ but that my nature with it 's hereditary corruption still would preserve it selfe in a disunion from the joyes of thy Kingdom . Lord I acknowledge my own infirmities and begge thy pitty . It is better for me to be with thee , but the remembrance of my sinnes doth so depresse my growing confidence , that I am in a great streight between my feares and hopes , betwen the infirmities of my Nature , and the better desires of conforming to thy holy will and pleasure . O my Deare Redeemer , wean my soul and all my desires from the flatteries of this world ; pardon all my sinnes , and consigne so great a favour by the comforts , and attestation of thy divinest Spirit , that my own feares being masterd , my sinnes pardoned , my desires rectified , as the Hart thirsts after the springs of water , so my soul may long after thee , O God , and to enter into thy Courts . Heavenly Father , if it may be for thy glory , and my ghostly good , to have the dayes of my pilgrimage prolonged , I begge of thee health and life ; but if it be not pleasing to thee , to have this cup passe from me , thy will be done : my Saviour hath drunk off all the bitternesse . Behold , O Lord , I am in thine hands , do with me as seemeth good in thine eyes ; though I walke through the vally of the shadow of death , I will fear no evill , for thou art with me , thy rod , and thy staffe comfort me . I will lay me downe in peace , and take my rest , for it is thou Lord only who shalt make me to dwell in everlasting safety , and to partake of the joyes of thy Kingdom , who livest and raignest eternall God , world without end . Amen . IV. A Prayer for a sick Person , in danger of death . O Lord Iesus Christ , our health and life , our hope , and our resurrection from the dead : I resigne my self up to thy holy will and pleasure , either to life , that I may live longer to thy service and my amendment ; or to death , to the perpetuall enjoyment of thy presence , and of thy glories . Into thy hands I commend my spirit , for I know , O Lord , that nothing can perish , which is committed to thy mercies . J believe , O Lord , that I shall receive my body again at the resurrection of the just ; I relinquish all care of that , only I beg of thee mercy for my soul ; strengthen it with thy grace against all temptations , let thy loving kindnesse defend it , as with a shield against all the violences and hostile assaults of Sathan : let the same mercy , be my guard and defence , which protected thy Martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruell deaths . There is no help in me , O Lord , I cannot by my own power , give a minutes rest to my wearied body , but my trust is in thy sure mercies , & I call to mind , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , & whipt , and crown'd with Thornes , and mock'd , & crucified for me . O let that mercy which made thee suffer so much , make thee do that for which thou sufferedst so much , pardon me , and save me . Let thy merits answer for my impieties , let thy righteousnesse cover my sinnes , thy bloud wash away my staines , and thy comforts refresh my soul . As my body growes weak let thy grace be stronger , let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be affrighted with the terrors of death ; but let the light of thy countenance enlighten mine eyes , that I sleep not in death eternall ; and when my tongue failes , let thy spirit teach my heart to pray , with strong cryings and groanes that are unutterable . O Let not the enemy do me any violence , but let thy holy mercies , and thy Angels repell and defeat his malice and fraud , that my soul may by thy strength triumph in the joyes of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my Lord and Saviour Iesus Christ . Amen . V. For a dying Person in , or neare the agonies of death . MOst mercifull and Blessed Saviour , have mercy upon the soule of this thy servant ; remember not his ignorances , nor the sins of his youth , but according to thy great mercy remember him in the mercies and glories of thy Kingdome . Thou , O Lord , hast open'd the Kingdom of Heaven to all beleivers , let the everlasting gates be open'd , and receive his Soul : let the Angells , who rejoyce at the conversion of a sinner , triumph , and be exalted in his deliverance and salvation . Make him partaker of the benefits of thy holy incarnation , life and sanctity , passion and death , resurrection and ascension , and of all the prayers of the Church , of the joy of the elect , and all the fruits of the blessed communion of Saints ; and dayly adde to the number of thy beatified servants such as shall be saved , that thy comming may be hastned , and the expectation of the Saints may be fulfilled , and the glory of thee , our Lord Iesu , be advanced , all the whole Church singing prayses to the Honour of thy name , who livest and raignest ever one God world without end . Amen . VI . O Most mercifull Iesu , who didst dye to reredeem us from death and damnation , have mercy upon this thy servant , whom thy hand hath visited with sicknesse : of thy goodnesse be pleased to forgive him all his sinnes , and seal his hopes of glory , with the refreshments of thy holy Spirit . Lord give him strength and confidence in thee , asswage his pain , repell the assaults of his Ghostly enemies by thy mercies , and a guard of holy Angels : preserve him in the unity of the Church , keep his senses intire , his understanding right , give him great measure of contrition , true faith , a well grounded hope , and abundant charity : give him a quiet and a joyfull departure , let thy ministring spirits convey his soule to the mansions of peace and rest , there with certainty to expect a joyfull resurrection to the fulnesse of joy at thy right hand , where there is pleasure for evermore , Amen . VII . A Prayer for the joyes of Heaven . O Most glorious Iesu , who art the portion and exceeding great reward of all faithfull people , thou hast beautified humane Nature with glorious immortality , and hast carried the same above all Heavens , above the seat of Angels , beyond the Cherubims and Seraphims , placing it on the right hand of thy heavenly Father , grant to us all the issues of thy abundant charity , that we may live in thy feare , and die in thy favour . Prepare our soules with heavenly vertues for heavenly joyes , making us righteous here , that we may be beautified hereafter . Amen . A MORNING PRAYER . In the Name of the Father , and of the Son , and of the holy Ghost . Our Father which art in Heaven , &c. I. O Eternall son of righteousnes , who camest from the bosome of thy Father the Fountain of my glorious light , to enlighten the darknesses of the world ; I praise thy Name that thou hast preserved me from the dangers of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity . Let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding , rectifie my affections , and purifie my will and all my actions , that whatsoever I shall do or suffer this day , or in my whole life , my words and purposes , my thoughts and my intentions may be sanctified , and be acceptable to thy divine Majesty . Amen . II. GRant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience and serve thee . Preserve me this day from all sin and danger , from all violences and snares of mine enemies visible and invisible : let thy holy feare be as a bridle to my distemperatures , and thy love so enkindle and actuate all mine endeavours , that no pleasure or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance : let the profound humility and innocence of my blessed Saviour keep from me all pride and haughtinesse of minde , all selfe-love and vain-glory , all obstinacy and disobedience , all fraudulency and hurtfull dissimulation , and let the graces of the holy Ghost take so absolute possession and seizure of my soule , and all it's faculties , that I may tread down and cast out the spirit of intemperance and uncleannesse , of malice and envy , of idlenesse and disdaine , that I may never despise any of thy creatures , but my selfe ; that so being little in mine own sight , I may be great in thine . Amen , III. CLoth my soule with the wedding garment , the habits of supernaturall Faith and Charity , that I may believe all thy holy promises and revelations without all wavering , and love thee my God with so great devotions and affections , that neither life nor death , prosperity nor adversity , temptations within , nor without , may ever disunite me from the love of thee ; but that I may have the most intimate adhesion to thy glories and perfections , of which my condition in this world is capable . Make me to choose vertue with the same freenes of election , entertaine it with as little reluctancy , keep it with as much complacency , actuate it with as many faculties , serve it with as much industry , as I have in time past my vices and pleasures of the world ; and grant that all inordinate affection to the transitory things of this life may daily decay in me , and that I may grow in spirit and ghostly strength , till I come to a perfect man in Christ Iesus . Amen . IV. GIve unto thy servant true humility , great contrition , a tender conscience , an obedient heart , an understanding alwayes busied in honest and pious thoughts , a will tractable and ever prone to do good , affections eaven and moderate , a watchfull custody over my senses , that by those windowes sin may never enter in , nor death by sin . Make me to watch over my tongue , and keep the doore of my lips , that no corrupt or unseemly communication proceed out my mouth , that I may never slander , calumniate or detract from the reputation of my neighbour ; that I be not busie in the faults of others , but carefull to correct mine own , being gentle and mercifull to others , and severe towards my selfe , that I may speake much of thy praises , and what I can for the edification of my brethren . Amen . V. GIve me understanding in thy Law , that I may know thy will ; and grace , and strength faithfully to fulfill the same . Give me a feare of thy Name , and of thy threatnings , and a love and hope of thy promises , let me daily : feele thy mercies , and remove thy judgements farre from me . Imprint in my heart a filiall reverence and awfulnes towards thy Divine Majestie , that I may studie to please thee with diligence , to worship thee with much devotion , to submit to the disposition of thy providence with thankfulnesse ; and that in conscience of my dutie towards thee I may honour the King , obey Magistrates under him , love the Saints , and do all acts of charitie according to my opportunitie and abilitie , directing all my actions and intentions , not according to custome , or in pursuance of mine owne ends and temporall advantages , but in thy feare and in holy religion to the advancement of thy honour and glorie . Amen . VI . GIve me a soule watchfull in the services of Religion , constant in holy purposes , ingenuous and free from sordid ends or servile flatterie , a modest gravitie in my deportment , affabilitie and faire curteous demeanour towards all men , austeritie in condemning mine own sinnes , sweetnesse in fraternall correction and reprehending others , mature judgement , a chaste bodie and a cleane soule , patience in suffering , deliberation in my words and actions , good counsels in all my purposes : make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the Common-wealth , a true Son of the Church , and of a disposition meek and charitable towards all men . Amen . VII . LEt this be my portion , and the comfort of my pilgrimage , so long as I am detained in the condition of mortality , and exiled from my heavenly Countrey , that being free from all feare of mine enemies , and from vexations , cares and solicitudes of this life , I may be wholly devoted to thy service , that I may attend thee onely , and what tends to thee , that I may rejoyce onely in thee , and my soule may rest in thee ; that without distractions I may entertain thy heavenly Doctrine , and the blessed motions of thy holy Spirit , spending my time in the duties of necessity , in the workes of charity , and the frequent office of Religion , with diligence , and patience , and perseverance , and hope , expecting the accomplishment of my dayes in peace ; that when I go unto my dust , I may be reckoned amongst those blessed soules , whose worke it is to give thee praise , and honour , and glory , to all eternity . Amen . Blessed be the holy and undivided Trinity , now and for evermore . Amen . An EVENING PRAYER . In the Name of the Father , and of the Son , and of the holy Ghost . Our Father which art in Heaven , &c , I. O Lord God , who art the light and splendour of soules , in the brightnesse of thy countenance is eternall Day that knowes no night , in thy armes , and in thy protection is all quietnesse , tranquillity , and everlasting repose , while the darknesse covers the face of the earth , receive my body and soule into thy custody ; let not the spirits of darknesse come neare my dwelling , neither suffer my fancy to be abused with illusions of the night . Lord , I am thy servant , and the sheep of thy pasture , let not the Devill , who goeth up and down seeking whom he may devoure , abuse my bodie , or make a prey of my soule , but defend me from all those calamities which I have deserved , and protect my soule , that it consent not to any worke of darknesse , least mine enemy say , he hath prevailed over me , or do mischiefe to a soule redeemed with thy most precious Bloud . Amen . II. PArdon and forgive me all the sinnes and offences of my youth , the errours of mine understanding , the inordination of mine affections , the irregularity of all mine actions , and particularly whatsoever I have transgressed this day in thought , word , or deed . Lord , let not thy wrath arise , for although I have deserved the extremest pressure of thine indignation , yet remember my infirmity and how thou hast sent thy sonne to reveale thy infinite mercies to us , and convey pardon and salvation to the penitent . I beseech thee also to accept the heartiest Devotion and humblest acknowledgement of a thankfull heart , for thy blessing and preservation of this Day , for unlesse thy Providence and Grace had been my Defence and Guide , I had committed more and more grievous sinnes , and had been swallowed up by thy just wrath , and severest judgements . Mercy sweet Iesu. Amen . III. LOrd , let thy grace be so present with me , that though my body sleep , yet my soule ma● for ever be watchfull , that I sleep not sin , in or p●termit any opportunity of doing thee service ▪ let the remembrances of thy goodnesse and glories be first and last with mee , and so unite my heart unto thee with habituall charity , that all my actions and sufferings may be directed to thy glory , & every motion and inclination either of soule or body , may in some capacity or other , receive a blessing from thee , and do thee service ; that whether I sleep or wake , travell or rest , eat or drinke , live or dye , I may alwaies feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that escaping from the darknesses of this world , I may at last come to the land of everlasting rest in thy light , to behold light and glory through Iesus Christ our Lord . Amen . Blessed be the holy and undivided Trinity , now and for evermore . Another Prayer for Evening . I. VIsit we beseech thee , O Lord , this habitation with thy mercie , and us thy servants with thy salvation , and repell farre from us all the snares of the Enemy . Let thy holy Angells dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through Jesus Christ our Lord . Amen . II. O Lord Jesu Christ , the lively Image of thy Fathers mercies and glories , the Saviour of all them that put their trust in thee ; we offer and present to thee all our strengths , & powers of our soules and bodies , and whatsoever we are , or ●ave to be preserved , governed , and possest by thee . Preserve us from all vitious , vaine , and proud cogitations , unchaste affections , and from all those things which thou hatest . Grant us thy holy charity , that we may love thee above all the world , that we may ; with sincerity of intention and zealous affections , seek thee alone , and in thee onely take our rest , inseparably joyning our selves unto thee , who art worthy ▪ to be beloved and adored of all thy creatures with lowest prostrations , and highest affection , now and for evermore . Amen . III. O Father of mercies , and God of all comforts , let this blessing be upon us , and upon all the members of thy holy Church : all health and safety both of body and soul , against all our enemies , visible and invisible , now and for ever . Send us a quiet night , and a holy death in the actuall communion of the Catholique Church , and in thy charity , through Iesus Christ our Lord . Amen . Our Father which art in heaven , &c. Now , and in all dangers and afflictions of soul and body , in the houre of death , and in the day of judgement , save us and deliver us , O sweet Saviour and Redeemer Iesu. Collects to be added upon Various occasions . I. For the Church . ALmighty and everlasting God , who hast revealed thy glory to Iewes and Gentiles in our Lord Iesus Christ , extend thy hand of mercie over all the world , that thy Church may spread like a flourishing vine , and enlarge her borders to the uttermost parts of the earth , that all Nations partaking of the sweet refreshings of thy Gospell , thy name may be glorified , the honour of our Lord Iesus advanc'd , his prophecies fullfilled ; and his comming hastened . Blesse , O Lord , thy holy Church with all blessings of comfort , assistance , and preservation ; extirpate heresies , unite her divisions , give her patience and perseverance in the faith , and confession of thy name , in despite of all Enmities , temptations , and disadvantages ; destroy all wicked counsells intended against her , or any of her children , by the Divell or any of his accursed instruments . Let the hands of thy grace and mercy lead her from this vale of misery , to the triumphant throne of her Lord and Saviour Iesus Christ . Amen . II. For the King . O Lord our heavenly Father , High and Mighty , King of Kings , who in thy hands hast the hearts of Kings , and can'st turne them as the rivers of water , send the light of thy countenance , and abundance of blessings upon thy servant , our Soveraigne Lord King Charles , make him as holy , valiant , and prosperous as King David , wise and rich like Solomon , zealous for the honour of thy Law and temple as Josiah ; and give him all sorts of great assistances , to enable him to serve thee , to glorifie thy name , to protect thy Church , to promote true religion , to overcome all his enemies , to make glad all his leige people , that he serving thee with all dilligence and the utmost of his possibility , his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed word and ordinance , through Iesus Christ our Lord . Amen . III. For the Queen . O God of heaven , Father of mercies , have mercy upon our most gracious Queen , unite her unto thee with the bands of faith and love , preserve her to her lives end in thy favour , and make her an instrument of glory to thy Name , of refreshment to the Church , of joy to all faithfull people of this Kingdome , of a plenteous and blessed Issue to his Majesty , and Crowne her with an eternall weight of glory , through Iesus Christ our Lord . Amen . IV. For the Prince of Wales . O Most blessed Iesu , Sonne of God , who camest from thy Fathers bosome with myriads of blessings to the sonnes of men , blesse us all by thy especiall care and providence , over the body and soul of the most Illustrious Prince , CHARLES . Prepare him with plenty of thy grace , and with great abilities to succeed his Royall Father , in the service of thy Majesty , in defending the Catholique Faith , in comforting thy holy Church , in governing all the people prudently , justly , and religiously , that being partaker of all thy mercies here , in proportion to his necessitie and capacity , he may enjoy a fulnesse of thy glory hereafter , through Iesus Christ our Lord . Amen . V. For the Bishops . O Thou great sheep-heard and Bishop of our soules , most glorious Iesu , blesse all holy and religious Prelates , especially the Bishops of our Church . O God let abundance of thy grace and benediction descend upon their heads , that by a holy life , by a true and Catholique beleife , by a confident confession of thy Name , and by a Fatherly care , great sedulity and watchfullnesse over their flock , they may glorifie thee our God , the great lover of Soules , and set forward the salvation of their people , and of others by their example , and at last after a plentifull conversion of soules , they may shine like the Starres in glory , through Iesus Christ our Lord . Amen . VI . For our Parents . O Almightie God , and mercifull Father , who from the loines of our first Parents Adam and Eve , hast produced mankinde , and hast commanded us to honour our Parents ; in pursuance of thy holy Commandment and of our dutie to thee our God , and in thee to them , do with all humilitie begge a blessing of thee for our Parents , who from thy mercie and plentie have conveyed many to us ; pardon and forgive all their sinnes and infirmities , increase in them all goodnesse , give them blessings of the right hand , and blessings of the left ; blesse them in their persons , in their posteritie , in the comforts of thy holy Spirit , in a persevering goodnesse , and at last in an eternall weight of glorie , through Iesus Christ our Lord . Amen . VII . For our Children . O Father of Heaven , God of all the Creatures , by whose Providence mankinde is increased , I blesse thy Name for bestowing on me that blessing of the righteous man , the blessing of Children . Lord blesse them with health ▪ with life , with good understanding , with faire opportunities and advantages of education , societie , tutours , and governours ; and above all with the graces of thy holy Spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with God and Man , and at last may make up the number of thine elect Children , through Iesus Christ our Lord . Amen . VIII . For our Patron , our Friends , and Benefactours . O Almightie God , thou Fountain of all good , of all excellencie both to Men and Angels , extend thine abundant favour and loving kindnesses to my Patron , to all my Friends and Benefactours ; reward them and make them plentifull compensation for all the good which from thy mercifull Providence they haue conveyed unto me . Let the light of thy countenance shine upon them , and let them never come into any desertion , affliction , or sadnesse , but such as may be an instrument of thy glorie and their eternall comfort , in our Lord and Saviour Jesus Christ . Amen . IX . A Prayer of a wife for her Husband . O My God , who hast graciously pleased to call me to the holy state of Matrimonie , blesse me in it with the grace of chastitie , with loyaltie , obedience , and complacencie to my Husband ; and blesse him with long life , with a healthfull bodie , with an understanding soule , with abundance of all thy graces , which may make him to be and continue thy servant , a true son of the Church , a supporter and a guide to me his wife , a blessing and a comfort to his children , through Jesus Christ our Lord . Amen . X. Of a Husband for his Wife . O Mercifull God , who art a Father to us thy Children , a Spouse to thy holy Church , a Saviour and Redeemer to all mankinde , have mercie upon thy Handmaid my wife , endue her with all the ornaments of thy heavenly grace , make her to be holy and devout as Hester , loving and amiable as Rachel , fruitfull as Leah , wise as Rebeccah , faithfull and obedient as Sarah , that being filled with thy grace and benediction here , she may be partaker of thy glorie hereafter ▪ through Iesus Christ our Lord . Amen . XI . For a Curate to say in behalfe of his Parish . O Blessed Jesu , thou that art an eternall Priest , an universall Bishop , and the Fountain of all ghostly good , have mercy upon this Parish which thou hast concredited to my charge . Lord , I am unfit for so great a burden , but by thy aide and gracious acceptation I hope for mercy , pardon and assistance . O Lord , send thy holy Spirit to dwell amongst us : let here be peace and charity , and true Catholike Religion , and holy Discipline . Comfort the comfortlesse , heale the sicke , relieve the oppressed , instruct the ignorant , correct the refractory , keep us all from all deadly sin , and make them obedient to their superiours , friendly to one another , and servants of thy Divine Majestie , that so from thy favour they may obtain blessings in their bodies , in their soules , in their estates , and a supply to all their necessities , till at last they be freed from all dangers and necessities in the full fruition of thy everlasting glories , O blessed Saviour , and Redeemer Iesu. Amen . XII . For a Parishioner to say in behalfe of his Curate . O God Almighty , who art pleased to send thy blessings upon us by the Ministration of the Bishops and Priests of thy holy Church , have mercie upon thy servant , to whom is committed the care of my soule , that he , by whose meanes thou art graciously pleased to advance my spirituall good , may by thy grace and favour be protected , by thy providence assisted , by thy great mercies comforted and relieued in all his necessities bodily and ghostly , through Iesus Christ our Lord , Amen . XIII . For safe Child-birth . O Blessed Iesu , Son of the eternall God , who according to thy humanitie wert borne of a holy Maid , who conceived thee without sin , and brought thee forth without pain , have mercie upon me thy humble servant , and as by thy blessing I have conceived , so grant that by thy favourable assistance I may be safely delivered . Lord , grant me patience , and strength , and confidence in thee , and send thy holy Angel to be my guardian in the houre of my travaile . O shut not up my soule with sinners , nor my life with them that go down into the pit . I humbly also begge mercie for my childe , grant it may be borne with it's right shape , give it a comely bodie , an understanding soule , life , and opportunitie of Baptisme , and thy grace from the cradle to the grave , that it may increase the number of Saints in that holy Fellowship of Saints and Angels , where thou livest and reignest eternall God , world without end . Amen . XIV . Before a journey . O God , who didst preserve thy servants Abraham and Jacob , thy People Israel , thy servant Tobias , and the wisemen of the East in their severall journies , by thy Providence , by a ministerie of Angels , by a pillar of fire , and by the guidance of a Starre , vouchsafe to preserve us thy servants in the way we are now to go . Be ( O Lord ) unto us a Guide in our preparation , a shadow in the Day , and a covering by Night , a rest to our wearinesse , and a staffe to our weaknesse , a patron in adversitie , a protection from danger , that by thy assistance we may performe our journey safely to thy honour , to our owne comfort , and with safetie may returne , and at last bring us to the everlasting rest of our heavenly Countrey , through him who is the way , the truth , and the life , our blessed Lord and Saviour Iesus . Amen . XV . For afflicted persons . O Lord God , mercifull and gracious , whose compassion extends to all that are in miserie and need , and takest delight in the relieving the distresses of the afflicted , give refreshment to all the comfortlesse , provide for the poore , give ease to all them that are tormented with sharpe paines , health to the diseased , libertie and redemption to the captives , chearfulnesse of spirit to all them that are in great desolations . Lord , let thy Spirit confirme all that are strong , strengthen all that are weake , and speake peace to afflicted consciences , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy Name , who hast delivered their soules from death , their eyes from teares , and their feet from falling . Grant this for the honour of thy mercies , and the glorie of thy Name , through Iesus Christ our Lord . Amen . XVI . For our Enemies . O Blessed Iesu , who wert of so infinite mercies , so transcendent a charitie , that thou didst descend from Heaven to the bowels of the earth , that thou mightest reconcile us who were enemies , to the mercies of thy heavenly Father ; and in imitation of so glorious example hast commanded us to love them that hate us , and to pray for them that are our enemies ; I beseech thee of thine infinite goodnesse , that thou wouldst be pleased to keep me with thy grace in so much meeknesse , justice , and affable disposition , that I may , so farre , as concernes me live peaceably with all men , giving no man occasion of offence , and 〈◊〉 them who hate me without a cause , I beseech thee give thy pardon , and fill them with cha●i●●e towards thee and all the world , blesse them with all blessings in order to eternitie , that when they are reconciled to thee , we also may be united with the bands of Faith , and Love , and a common hope , and at last we may be removed to the glories of thy Kingdome , which is full of love and eternall charitie , and where thou livest 〈◊〉 reignest , ever one God , world without end . Amen . XVII . A Prayer to be said upon Ember-dayes . O Mercifull Iesu , who hast promised perpetuitie to the Church , and a permanencie in defiance of all the powers of darknesse , and the gates of hell , and to this purpose hast constituted severall orders , leaving a power to the Apostles , and their Successours , the Bishops , to beget Fathers of our soules , and to appoint Priests and Deacons for the edification of the Church , the benefit of all Christian People , and the advancement of thy service ; have mercie upon thy Ministers the Bishops , give them for ever great measure of thy holy Spirit , and at this time particular assistances , and a power of discerning and trying the spirits of them who come to be ordained to the Ministerie of thy Word and Sacraments ; that they may lay hands suddenly on no man , but maturely , prudently , and piously , they may appoint such to thy service and the Ministerie of thy Kingdome , who by learning , discretion , and a holy life are apt instruments for the conversion of soules , to be examples to the People , guides of their manners , comforters of their sorrowes , to sustaine their weaknesses , and able to promote all the interests of true Religion . Grant this , O great Shepheard 〈◊〉 Bishop of our soules , ●●essed Iesus , who livest and reignest in the Kingdome of thin●●●●rnall Father , one God , world without end 〈◊〉 . Sanctus Deus . Sanctus Fortis . Sanctus Immortalis . FINIS . 
A44311	----	Some necessary and important considerations (to be consider'd of by all sorts of people) taken out of (that late worthy and renowned judge) Sir Matthew Hale's writings, and therein his own experience of the inward and invisible guidance of the spirit of God. Hale, Matthew, Sir, 1609-1676. 1697 Approx. 23 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A44311 Wing H261 ESTC R17681 12600025 ocm 12600025 64156 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44311) Transcribed from: (Early English Books Online ; image set 64156) Images scanned from microfilm: (Early English books, 1641-1700 ; 318:11) Some necessary and important considerations (to be consider'd of by all sorts of people) taken out of (that late worthy and renowned judge) Sir Matthew Hale's writings, and therein his own experience of the inward and invisible guidance of the spirit of God. Hale, Matthew, Sir, 1609-1676. The tenth edition. 15, [1] p. Printed, and are freely given away by me ... John Pennyman, London : 1697. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2008-03 TCP Assigned for keying and markup 2008-04 SPi Global Keyed and coded from ProQuest page images 2008-06 Emma (Leeson) Huber Sampled and proofread 2008-06 Emma (Leeson) Huber Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion SOME Necessary and Important CONSIDERATIONS , ( TO BE Consider'd of by all sorts of People ) Taken out of ( That late Worthy and Renowned Judge ) Sir. MATTHEW HALE's WRITINGS : And therein His own Experience of the Inward , and Invisible Guidance of the Spirit of GOD. The Righteous shall be had in Everlasting Remembrance . Psal . CXII . 6. Blessed are the Dead that Die in the LORD , They Rest from their Labours ; and their Works follow them . The Tenth Edition . LONDON Printed , 1697. And are freely given away by me ( who am given up to Spend , and be Spent , for the Everlasting Well-being of all Mankind ) John Pennyman . Mr. Baxter's Character of Judge Hale . SIR Matthew Hale , That Vnwearied Student ; That Prudent Man ; That Solid Philosopher ; That Famous Lawyer ; That PILLAR and BASIS of JUSTICE ; ( who would not have done an Vnjust Act , if or any Worldly Price , or Motive ) That Godly , Serious , Practical Christian , The Lover of Goodness and all Good Men. — That great Contemner of the Riches , Pomp , and Vanity of the World ; Who , while He fled from the Honour that persu'd Him , was yet made Lord Chief Justice of the Kings-Bench , after His being long Lord Chief Baron of the Exchequer ; Living and Dying — with the most Vniversal Love , and Honour , and Praise , that ever did any English Subject in this Age , or any that just History doth acquaint us with , &c. JUdge Hale was a Person well Known , yet Unknown ; a Publick , yet Hidden Man ; which State , was , and is , as yet , known but to few . He that Reads this Little Book , in a Serious , and Weighty Mind , may , as in a Glass , plainly see how it is betwixt GOD and his own Soul. What Man is he that Feareth the LORD ? Him shall HE Teach in the way that HE shall chuse . Psal . 25.12 . SOME Necessary and Important CONSIDERATIONS , &c. The following is taken out of The Great Audit : With the Account of The Good Steward . As Touching my Conscience . I Have been very diligent to keep my Conscience Clean , to Incourage It in the Vicegerency that THOU , [ the great LORD of the World ] hast given It over my Soul and Actions . I have kept It in the Throne and greatest Reverence and Authority in my Heart . In Actions to be Done or Omitted , I have always Advised with It , and taken Its Advise ; I have neither Stifled , nor Forced , nor Bribed It ; but gave It a free Liberty to Advise and Speak out , and a free Subjection of my Will , Purposes , and Actions to It. If , through Importunity of Temptations , &c. I have at any time done Amiss , I have not taken Her up short , or stopped Her Mouth , or my own Attention to Her Chiding and Reproof ; but I have , with much Submission of Mind , born Her Chastisement , and improved it to an Humbling of my self before THEE for my Failings ; for I looked upon Her as Acting by THY Authority , for THY Service , and to THY Glory ; and I durst not Discourage , Discountenance , or Disobey Her. When She was Pleased , and gave me Good Words , I was Glad ; for I esteemed Her as a Glass that represented to my Soul the Favour or Displeasure of GOD Himself , and how HE stood affected towards me . I have more Trembled under the Fear of a Seared or Discouraged Conscience , than under the Fear of a Sharp or Scrupulous Conscience ? because I always accounted the Latter , tho' more Troublesome , yet more Safe . I have been very jealous , either of Wounding , * or Grieving , or Discouraging , or Deadning my Conscience . I have therefore chosen rather to forbear that which seemed but Indifferent , lest there should be some-what in it that might be Unlawful ; and would rather Gratifie my Conscience , with being too Scrupulous , than Displease , Disquiet , or Flat It , by being too Venturous : I have still chosen rather to Forbear what might be Probably Lawful , than to Do that which might be Possibly Unlawful ; because I could not Err in the Former , I might in the Latter . I have been careful to advise Impartially with my Conscience before my Actions ; But lest I had commited any thing Amiss , either in the Nature or Manner of the Action , I commonly , every Night , brought my Actions of the Day past , before the Judicatory of my Conscience , and left Her to a Free and Impartial Censure of them ; and what She Sentenced Well Done , I with Humility returned the Praise thereof to THY Name ; what She Sentenced Done Amiss , I did humbly sue unto THEE for Pardon , and for Grace to prevent me from the like Miscarriages . By this means I kept my Conscience Active , Renewed , and preserved my Peace with THEE , and learned Vigilance and Caution for the Time to come . Touching THY Creatures . I have not only looked upon THY Blessings and Bounty , in Lending me THY own Creatures for my Use ; but I have sought unto THEE for a Blessing upon them , in my Use of them . I did very well observe , That there is by my Sin a Curse in the very Creatures that I receive , unless THY Blessing fetch it out ; an Emptiness in them , unless THY Goodness fill them : Tho' THOU shouldest give me Quails and Manna from Heaven , yet without THY Blessing upon them , they would become Rottenness and Putrifaction to me ; and therefore I ever begg'd THY Blessing upon THY Blessings , as well as the Blessings themselves ; and attributed the Good I Found , or was to Expect in them , to the Same HAND that Gave them . I received and used THY Creatures , as committed to me under a Trust , and as a Steward and Accomptant for them ; and therefore I was always careful to use them according to those Limits , and in order for those Ends , for which THOU didst commit them to me : 1st . With Temperance and Moderation ; I did not use THY Creatures to Luxury and Excess , to make Provision for my Lusts , with vain Glory or Ostentation , but for the convenient Support of the Exigencies of my Nature and Condition ; and if at any time THY Goodness did indulge me an Use of them for Delight , as well as Necessity , I did it but Rarely and Watchfully ; I looked not upon the Wine , when it gave its colour in the Cup ; nor gave my self over either to Excess or Curiosity in Meats or Drinks ; I checked my Self therein , as being in THY Presence , and still remembred I had THY Creatures under an Accompt ; and was ever careful to avoid Excess or Intemperance , because every Excessive Cup and Meal was in danger to leave me some-what in Super , and Arear to my LORD . 2dly . With Mercy and Compassion to the Creatures themselves , which THOU hast put under my Power and Disposal . When I considered the Admirable Powers of Life and Sense which I saw in the Birds and Beasts , and that all the Men in the World could not give the like Being to any thing , nor restore that Life and Sense which is once Taken from them ; When I considered how Innocently and Harmlesly the Fowls , and Fish , and Sheep , and Oxen take their Food , that THOU , the LORD of All , hast given them , I have been apt to think that surely THOU didst intend a more Innocent kind of Food to Man , than such as must be taken with such Detriment to those Living parts of THY Creation ; and although THY wonderful Goodness hath so much Indulged to Man-kind , as to give up the Lives of these Creatures for the Food of Man by THY express Commission , yet I still do , and ever did think , that there was a Justice due from Man , even to these Sensible Creatures , that he should take them Sparingly , for Necessity , and not for Delight ; or if for Delight , yet not for Luxury : I have been apt to think , That if there were any more Liberal use of Creatures for Delight or Variety , it should be of Fruits , or such other Delicacies as might be had without the loss of Life ; But however it be , this very Consideration hath made me very Sparing and Careful , not Vainly , or Superfluously , or Unnecessarily , or Prodigally , to take away the Life of THY Creatures for Feasting and Excess . And the very same Consideration hath always gone a long with me , in reference to the Labour of THY Creatures . I have ever thought that there was a certain degree of Justice due from Man to the Creatures , as from Man to Man ; and that an excessive , immoderate , unseasonable Use of the Creatures Labour , is an Injustice for which he must Accompt . To deny Domestical Creatures their convenient Food ; to exact that Labour from them that they are not able to perform ; to use Extremity or Cruelty towards them , is a breach of that Trust , under which the Dominion of the Creatures was committed to us , and a breach of that Justice that is due from Men to them ; and therefore I have always esteemed it as part of my Duty , and it hath been always my Practice , to be Merciful to my Beasts ; and upon the same Account I have ever esteemed it a breach of Trust , and have accordingly declined any Cruelty to any of THY Creatures ; and as much as I might , prevented it in others , as a Tyranny , inconsistent with the Trust and Stewardship that THOU hast committed to me . I have abhorred those Sports that consist in the Torturing of the Creatures ; and if either Noxious Creatures must be Destroyed , or Creatures for Food must be Taken , it hath been my Practice to do it in that manner , that may be with the least Torture or Cruelty to the Creature ; and I have still thought it an Unlawful thing to Destroy those Creatures for Recreation-sake , that either were not Hurtful when they Lived , or are not Profitable when they are Killed ; ever remembering that tho THOU hast given us a Dominion over THY Creatures ; yet it is under a Law of Justice , Prudence , and Moderation ; otherwise we should become Tyrants , not Lords , over THY Creatures ; and therefore those things of this nature , that others have practised as Recreations , I have avoided as Sins . Touching my Body . My Body , which was given to Serve , and Obey , became the Empress , and Commanded , and Corrupted my Soul ; Embased and Enslav'd It to Lust and Disorder ; and my Soul , which was given to Rule , became but the Slave of my Body : I Consider'd , That if the business was thus carried , my Happiness must be only in this Life ; and that when Death seiz'd upon me , I had an Immortal Soul that had lost Her time wholly in this World ; and therefore could expect nothing but Vexation and Everlasting Confusion to all Eternity , &c. Upon these , and the like Considerations , I Resolved , and Practic'd Severity over my Body ; and refused to Gratify her Intemperate Desires : Deny'd them , kept them in Awe , and under Dissipline ; and because I found that my Lusts grew Unruly , by Variety and Curiossity of Meats and Drinks ; I Subdued them by Moderate Dyet , and Temperance . My Table was Sparing to my Self , my Cloaths Plain , my Retinue , and Attendance , but Necessary : I chased away my Lusts , with the Contemplations of the Presence of GOD , the End of CHRIST's Sufferings , the Certainty , yet Uncertainty of Death , the State after Death ; and mingled all my Enjoyments , and Desires , with these serious and cleansing Considerations ; and I Peremptorily refused to gratify the cravings of an Inordinate , Sensual Appetite ; and did resolutely let them know , they should not , might not expect any better dealing from me ; and my Practice was accordingly . Concerning my Wealth . The more I had , the more was my Care , and the greater the Charge that I had under my Hands , and the more was my Solicitude to be a Faithful Steward of it , to the Honour and Use of my MASTER ; but my part was the least that was in it : Indeed I rejoyced in this , that my MASTER esteemed me Faithful , committing the Dispensation thereof to my Trust ; but I thought it no more mine , than the Lords Baily , or the Merchants Cash-keeper , thinks his Masters Rents or Mony his . And therefore thought it would be a breach of my Trust to Consume or Embezil that Wealth in Excessive Superfluities of Meat , Drink or Apparel , or in advancing my Self , or my Posterity , to a massy or huge Acquest . Touching my Reputation . Tho' I have loved my Reputation , and have been vigilant not to lose or impair it by my own Default , or Neglect , yet , I have looked upon it as a brittle thing , a thing that the Devil aims to hit in a special manner , a thing that is much in the Power of a False Report , a Mistake , a Mis-apprehension , to wound and hurt ; Notwithstanding all my Care , I am at the Mercy of Others , without GOD's wonderful over-ruling Providence . And as my Reputation is the esteem that Others have of me , so that Esteem may be Blemished without my Default . I have therefore always taken this care , not to set my Heart upon my Reputation . I will use all Fidelity and Honesty , and take care it shall not be lost by any Default of mine ; and if notwithstanding all this , my Reputation be soiled by Evil or Envious Men or Angels , I will patiently bear it , and content my Self with the Serenity of my own Conscience : Hic murus ahenius esto . The aforesaid Author in His Book , Of the Nature of True Religion , &c. p. 17. &c. TRue Religion Teaches and Tutors the Soul to a high Reverence and Veneration of Almighty GOD , a Sincere and Upright Walking , as in the Presence of the Invisible , All-Seeing GOD : It makes a Man truly to Love , to Honour , to Obey HIM , and therefore careful to know what HIS Will is ; It renders the Heart highly Thankful to HIM , both as his Creator , Redeemer , and Benefactor : It makes a Man intirely to depend upon HIM , to seek to HIM for Guidance , and Direction , and Protection ; to Submit to HIS Will with all Patience , and Resignation of Soul : It gives the Law not only to his Words and Actions , but to his very Thoughts and Purposes , that he dares not entertain Thoughts unbecoming the Sight and Presence of that GOD , to Whom all our Thoughts are Legible : It teacheth and bringeth a Man to such a deportment both of External and Internal Sobriety , as may be Decent in the Presence of GOD and all HIS Holy Angels : It crusheth , and casts down all Pride and Haughtiness , both in a Mans Heart and Carriage , and gives him an Humble Frame of Soul , and Life , both in the sight of GOD and Men : It Regulates and Governs the Passions of the Mind , and brings them into due Moderation and Frame : It gives a Man a right estimate of this present World , and sets the Heart , and Hopes above it , so that he never Loves it more than it deserves : It makes the Wealth , and the Glory of this World , high Places , and great Preferments , but of a low and little value to Him ; so that He is neither Covetous , nor Ambitious , nor over Solicitous concerning the Advantages of it : It brings a Man to that Frame , that Righteousness , Justice , Honesty , and Fidelity is , as it were , part of His Nature ; He can sooner Dye , than Commit , or Purpose that which is Unjust , Dishonest , or Unworthy a Good Man. It makes Him value the Love of GOD , and Peace of Conscience , above all the Wealth , and Honour in the World , and to be very vigilant to keep it inviolably : — He performs all his Duties to GOD in Sincerity and Integrity ; and whilst he Lives on Earth , yet his Conversation , his Hopes , his Treasure , is in Heaven ; and he intirely endeavours to Walk sutably to such a Hope : This Man hath the Life of Religion in him , and that Life Acts in him , and will conform his Soul to the Image of his SAVIOUR , and to Walk along with HIM to all Eternity . GOD hath given to the Sons of Men , in respect of Sensual Things , Objects , not only for Necessity , but Delight ; But here is their Misery , as well as their Sin , That they rest not in what GOD Lawfully allows . — And hence it is , that the GOD of Mercy Curses , and that most Justly , HIS own Blessings , unto that Man that thus Perverts the Use of them . Wine Rejoyceth the Heart of Man , as it was given for that end , but when a Man in the Use of it looks no higher , but to Satiate himself , there is a Sting put into it , and t proves a Serpent . Pro. 23.32 . Touching the Conscience . COnscience is GOD's Vicegerent in Man , * and when Her LORD is Angry , the Conscience will Chide : It is a Glass , wherein a Man may , by Reflection , see the Face of Heaven , and of his own Soul. If thy Conscience blame thee , tho' never so little , Dispise It not , nor Neglect this Secret Check , it is a Message from Heaven , that Summons thee to thy Duty . p. 372. Certainly the sense of the Love of GOD , is either Not at all , or not Awake , when any Man , Consideratly , commits the least Sin against his Conscience . p. 297. The Direction of Conscience , when It is well us'd , is seldom without the Immediat Direction of the very Spirit of GOD , but if the Guidance of that Spirit be Neglected , it will not Return to thy Assistance when thou Pleasest . p. 369. There is nothing in the World conduceth more to the Composure and Tranquillity of the Mind , than the Serenity and Clearness of the Conscience ; keep but That Safe and Untainted , the Mind will enjoy a Calm and Tranquillity in the midst of all the Storms of the World. And although the Waves beat , and the Sea works , and the Winds blow ; the Mind that hath a Quiet and Clear Conscience within , will be as Stable and as Safe from Perturbation as a Rock in the midst of a Tempestuous Sea , and will be a Goshen to , and within , it self , when the rest of the World without , is like an Aegypt for Plagues and Darkness . Whatever thou dost Hazard , or Lose , keep the Integrity of thy Conscience , both before Troubles come , and under them ; it is a Jewel will make thee Rich in the midst of Poverty , a Sun that will give thee Light in the midst of Darkness , a Fortress that will keep thee Safe in the greatest Danger , and that is never to be taken from thee , unless thou thy self Betray it , and Deliver it up . Judge Hale's Experience of the Inward and Invisible Guidance of the Spirit of GOD. THOSE that truly fear GOD , have a Secret Guidance from a higher Wisdom than what is barely Humane ; namely , The Spirit of Truth and Wisdom , that doth Really and Truly , but Secretly , Prevent and Direct them . Any Man that Sincerely and Truly Fears Almighty GOD , relies upon HIM , & calls upon HIM for HIS Guidance and Direction , hath it as Really as a Son hath the Counsel and Direction of his Father . And tho' the Voice be not Audible , nor the Direction always Perceptible , ( or Discernable ) to Sense ; yet it is equally as Real as if a Man heard the Voice saying , This is the Way , walk in it . And this secret Direction of Almighty GOD , is Principally seen in matters relating to the Good of the Soul ; yet it may also be found in the Concerns of this Life , which a good Man , that fears GOD , and begs HIS Direction , shall very often , if not at all times find . Contemp. p. 45. I can call my own Experience to witness , That even in the External Actions of my whole Life , I was never disappointed of the best Guidance and Direction , when I have , in Humility and Sincerity , implored the Secret Direction , and Guidance , of the Divine Wisdom . p. 323. The Observation of the Secret Admonition of the Spirit of GOD in the Heart , as It is an Effectual Means , so It is a Calm and Comfortable Means to Cleanse and Sanctify thy Heart ; and the more It is attended unto , the more It will be Conversant with thy Soul , for thy Instruction . — In the midst of thy Difficulties , It will be thy Counsellour : In the midst of thy Temptations , It will be thy Strength ; and a Grace Sufficient for thee : In the midst of thy Troubles , It will be thy Light , and thy Comforter : Only beware thou neglect not the Voice of This Spirit , it maybe thy Neglect may Quench It , and thou maist never hear that Voice more . It is impossible for thee to Enjoy That which must make thee Happy , till thou art deeply sensible of thy own Emptiness , and Nothingness ; and thy Spirit thereby brought down , and laid in the Dust . — The Spirit of CHRIST is an Humbling Spirit , the more thou hast of It , the more It will Humble thee ; and it is a Sign , that either thou hast It not , or that It is yet over-master'd by thy Corruptions , if thy Heart be still Haughty . Watch , therefore , the Secret Perswasions and Diswasions of the Spirit of GOD ; and beware thou Quench It not , nor Grieve It ; be sure thou Observe This Voice . — This Wind that blows where It lists , if Shut out , Resisted , or Grieved , may haply never Breath upon thee again , but leave thee to be Hardned in thy Sins : But if Observed , and Obeyed , thou shalt be sure to have It thy Monitor , and Director upon all Occasions . When thou Goest , It will Lead thee , when thou Sleepest , It will Keep thee , and when thou Awakest , It will Talk with thee . [ These are Faithful , Weighty , and True Sayings ; Happy are those that Witness them so to be . ] This Little Tract , is a Treasure worth keeping , and to be often Perus'd by People of all Perswasions : For We must all come to Judgment , To give an Account of our Talents and Stewardship . Blessed , and Happy , yea , for ever Happy will that Person be , unto whom it shall be said , viz. Well done , Good and Faithful Servant , enter Thou into the Joy of thy LORD . Mat. 25.23 . Notes, typically marginal, from the original text Notes for div A44311-e360 * A Wounded Spirit who can bear ? Notes for div A44311-e840 Knowledge of GOD , p. 286 , 287. * Knowledge of GOD. p. 269. Contemp. p. 373. Notes for div A44311-e1070 Knowledge of GOD , &c. pag. 331. 378. 391. 
A30213	----	The water of life, or, A discourse shewing the richness and glory of the grace and spirit of the gospel, as set forth in Scripture by this term, The water of life by John Bunyan. Bunyan, John, 1628-1688. 1688 Approx. 120 KB of XML-encoded text transcribed from 63 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30213 Wing B5607 ESTC R633 12241162 ocm 12241162 56775 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30213) Transcribed from: (Early English Books Online ; image set 56775) Images scanned from microfilm: (Early English books, 1641-1700 ; 130:13) The water of life, or, A discourse shewing the richness and glory of the grace and spirit of the gospel, as set forth in Scripture by this term, The water of life by John Bunyan. Bunyan, John, 1628-1688. [8], 116 p. Printed for Nathanael Ponder ..., London : 1688. Caption title: Of the river of vvater of life. Reproduction of original in Huntington Library. Marginal notes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. Christian life -- Early works to 1800. 2005-02 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Jonathan Blaney Sampled and proofread 2005-04 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Water of Life : OR , A DISCOURSE SHEWING The Richness and Glory of the Grace and Spirit of the Gospel , as set forth in Scripture by this Term , The Water of Life . By JOHN BUNYAN . And whosoever will , let him take the Water of Life freely , Revel . 22. 17. LONDON , Printed for Nathanael Ponder , at the Peacock in the Poultrey , 1688. THE EPISTLE TO THE READER . Courteous Reader , I Have now presented thee with something of a Discourse of the Water of Life and its Virtues , therefore thou mayest , if thou wilt , call this Book , Bunyan ' s Bill of his Masters Water of Life . True , I have not set forth at Large the Excellent Nature and Quality thereof , nor can that SO be done by the Pen or Tongue of Men or Angels . Yet this I have said , and so saying , said truly , That whosoever shall drink of this Water , shall find it in him a Well of Water ; and not only so , but a Well springing up in him to Everlasting Life , let his Disease be what it will. And as Men in their Bills , for Conviction to Readers , do give an Account to the Countrey of the Persons cured , and the Diseases that have been removed by Liquors and Preparations they have made for that end , so could I , were it not already * done by an Infallible Pen to my Hand , give you accounts of numberless Numbers that have not only been made to live , but to live for ever by drinking of this Water , this pure Water of Life . Many of them indeed are removed from hence , and live where they cannot be spoken with as yet , but abundance of them do still remain here , and have their abode yet with Men. Only , if thou would'st drink it , drink it by it self , and that thou mayest not be deceived by that which is counterfeit , know it is as it comes from the hand of our Lord , without mixture , pure and clear as Crystal . I know there are many Mountebanks in the World , and every of them pretend they have this Water to sell. But my Advice is , that thou go directly to the Throne thy self , or as thou art bidden , come to the Waters , and there thou shalt be sure to have that which is right and good , and that which will certainly make thee well , let thy Disease or Trouble , or Pain , or Malady be what it will. For the Price , care not for that , 't is cheap enough , this is to be had without Money or Price . I will give , saith God and the Lamb , to him that is a thirst of the Fountain of the Water of Life freely . Hence be says again , Whosoever will let him take the Water of Life freely ; so that thou hast no Ground to keep back because of thy Poverty : Nay , for the Poor 't is prepared , and set open , to the Poor it is offered , the Poor and Needy may have it of free cost . But let it not be slighted because it is offered to thee upon terms so full , so free . For thou art sick , and sick unto Death if thou drinkest not of it , nor is there any other than this that can heal thee , and make thee well . Farewel . The Lord be thy Physician : So prayes thy Friend , John Bunyan . OF THE River of VVater OF LIFE . Revel . 22. 1. And he shewed me a pure River of Water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. THese words are part of that Description that one of the Seven Angels , which had the Seven Viols full of the Seven last Plagues , gave unto John of the new Jerusalem , or of the state of that Gospel Church that shall be in the latter days . Wherefore he saith , and shewed me ; HE , the Angel shewed me it . In the Text we have these things to consider of , I. the Matter , the Subject matter of the Text , and that is ▪ The water of Life . He shewed me the water of Life . II. We have also here the quantity of this Water shewed to him , and that is , under the notion of a River . He shewed me a River of water of Life . III. He shews him also the Head , or Well-Spring from whence this River of water of Life proceeds , and that is , The Throne of God , and of the Lamb. He shewed me a River of water of Life , proceeding out of the Throne of God , and of the Lamb. IV. We have also here the nature and quality of this Water , 't is pure , 't is clear , 't is clear as Crystal . And he shewed me a pure River of water of Life , clear as Crystal , proceeding out of the Throne of God , and of the Lamb. We will begin with the first of these ▪ to wit , with the matter , the Subject matter of the Text , which is , The water of Life . These words , [ Water of Life ] are Metaphorical , or words by which a thing most excellent is presented to , and amplified before our faces : And that thing is the Spirit of Grace , the Spirit , and Grace of God. And the words , Water of Life , are words most apt to present it to us by ; for what 's more free than Water , and what more beneficial , and more desirable than Life ? Therefore , I say , it is compared to , or called , the Water of Life . He shewed me the Water of Life . That it is the Spirit of Grace , or the Spirit and Grace of God , that is here intended . Consider , First , The Spirit of Grace is in other places compared to Water : And , Secondly , It is also called , The Spirit of Life . Just as here it is presented unto us , He shewed me the Water of Life . 1. The Spirit of Grace is compared to Water . Whosoever , saith the Lamb , drinketh of the Water that I shall give him , shall never thirst . But the Water that I shall give him , shall be in him a Well of Water springing up into Everlasting Life . What can here by Water be intended , but the Spirit of Grace , that this poor Harlot the Woman of Samaria wanted , altho she was ignorant of her want , as also of the excellency thereof ? which Water also is here said to be such as will spring up in them that have it , as a Well into Everlasting Life . Again , in the last day that great Day of the Feast , Jesus stood and cryed saying , If any man thirst let him come unto me and drink . But of what ? why , of his Rivers of Living Waters . But what are they ? why , he answers , This he spake of the Spirit , which they that believe on him should receive . Yea , the Prophets and Servants of God in the Old-Testament , did take this Water of Life for the Spirit of Grace that should in the latter days be poured out into the Church . Hence Isaiah calls Water Gods Spirit , and Blessing , and Zechariah , the Spirit of Grace . I will pour water upon him that is thirsty , and floods upon the dry ground . I will pour my Spirit upon thy Seed , and my Blessing upon thy Off-spring . And Zecharias saith , I will pour upon the House of David , and upon the Inhabitants of Jerusalem , the Spirit of Grace and Supplication , and they shall mourn , &c. Behold , in all these places the Spirit of Grace is intended , and for our better understanding , it is compared to Water , to a Well of Water , to Springs of Water , and to Floods of Water . 2. It is also called the Spirit of Life . 1. More closely . 2. More openly . First more closely , where it is called Living Water , that Living Water , and Water springing up to Everlasting Life . Secondly , Then more openly or expresly it is called the Spirit of Life . And after three days and an half , The Spirit of Life from God entered into them , and they stood upon their Feet . From hence therefore I conclude , that by these terms , Water of Life , is meant the Spirit of Grace , or the Spirit and Grace of the Gospel . And the terms are such as are most apt to set forth the Spirit and Grace of the Gospel by . For , First , By this term WATER , an opposition to Sin is presented unto us . Sin is compared to Water , to deadly Waters , and man is said to drink it , as one that drinketh waters . How much more abominable and filthy is man , which drinketh iniquity like water ? So then that Grace and the Spirit of Grace is compared to Water , it is to shew what an Antidote Grace is against Sin ; it is as I may call it , Counter-Poison to it . It is that only thing by the virtue of which Sin can be forgiven , vanquished and overcome . Secondly , By this term WATER , you have an opposition also to the Curse , that is due to Sin , presented unto you . The Curse is compared to Water , the Remedy is compared to Water . Let the Curse come into the Bowels of the damned , saith the Psalmist , like water . The Grace of God also as you see , is compared to Water . The Curse is burning , Water is cooling ; the Curse doth burn with Hell-Fire , cooling is by the Grace of the Holy Gospel : but they that over-stand the Day of Grace , shall not obtain to cool their Tongues so much of this Water as will hang on the tip of ones Finger . Thirdly , Water is also of a spreadieg nature , and so is Sin ; wherefore Sin may , for this , be also compared to Water . It over-spreads the whole Man , and infects every Member ; it covereth all , as doth Water . Grace for this cause may be also compared to Water , for that it is of a spreading nature , and can , if God will , cover the face of the whole Earth ; of Body and Soul. Fourthly , Sin is of a fouling , defiling Nature , and Grace is of a washing , cleansing Nature : therefore Grace , and the Spirit of Grace is compared to Water . I will , says God , sprinkle clean Water upon you ( my Spirit , ver . 27. ) and ye shall be clean , and from all your filthiness , and from all your Idols will I cleanse you . Fifthly , Water : The Element of Water , naturally descends to , and abides in low Places , in Valleys and Places which are undermost ; and the Grace of God , and the Spirit of Grace , is of that Nature also ; the Hills and lofty Mountains , have not the Rivers runing over the tops of them : no , tho they may run among them : but they run among the Valleys : And God resisteth the Proud , but giveth Grace to the humble , to the lowly . Sixthly , The Grace of God is compared to Water , for that it is it which causeth fruitfulness , Water causes fruitfulness , want of Water is the cause of barrenness , and this is the reason why the whole World is so empty of Fruit to God-ward , even because so few of the Children of Men have the Spirit of Grace in their hearts . But , Secondly , As there is a special signification in this term [ Water , ] so there is also in this term [ Life : ] Water of Life . He shewed me the Water of Life . In that therefore there is added to this word [ Water ] that , of [ Life ] it is , in the general , to shew what excellent vertue and operation there is in this Water . It is aqua vitae , Water of Life , or Water that hath a Health and Life in it . And this term shews us , First , That the World of graceless Men are dead : dead in Trespasses and Sins . Dead , that is , without Life and Motion God-ward , in the way of the Testament of his Son. Secondly , It also shews us , That there is not any thing in the World , or in the Doctrin of the World , the Law , that can make them live . Life is only in this Water , Death is in all other things . The Law , I say , which is that that would if any thing in the whole World , give Life unto the World , but that yet killeth , condemneth , and was added that the Offence might abound : wherefore there is no Life , either in the World , or in the Doctrine of the World : 'T is only in this Water , in this Grace of God , which is here called the Water of Life , or God's aqua vitae . Thirdly , It is also called the Water of Life , to shew , That by the Grace of God Men may live , how dead soever their Sins have made them . When God will say to a Sinner , live ; tho he be dead in his Sins , he shall live . When thou wast in thy Blood , I said unto thee , live ; yea , when thou wast in thy Blood , I said , live . And again , The Dead shall hear the Voice of the Son of God , and they that hear , shall live . That is , when he speaks Words of Grace , and mixeth those Words with the Spirit and Grace of the Gospel , then Men shall live : for such Words , so attended , and such Words only , are Spirit and Life . The Words that I speak unto you , saith Christ , they are Spirit , and they are Life . Fourthly , In that this Grace of God is here presented unto us under the Terms of Water of Life , it is to shew , that some are sick of that Disease , that nothing can cure but that . There are many Diseases in the World , and there are also Remedies for those Diseases ; but there is a Disease that nothing will , can , or shall cure , but a Dram of this Bottle , a Draught of this aqua vitae , this Water of Life . This is intimated by the invitation ; let him take the Water of Life freely . And again , I will give to him that is a thirst of the Fountain of the Water of Life freely . This is spoken to the Sick , to them that are sick of that Disease that only Christ as a Physician with his Water of Life , can cure . But few are sick of this Disease , but few know what it is to be made sick of this Disease . There is nothing can make sick of this Disease , but the Law and Sin , and nothing can cure but ▪ the Grace of God by the Gospel , called here the Water of Life . We come now to discourse of the second thing with which we are presented by the Text : and that is , The quantity that there is , of this Water of Life . It is a River . He shewed me a River of Water of Life . Waters that are Cordial , and that have in them a Faculty to give Life to them that want it , and to maintain Life where it is , are rare , and scarce , and to be found only in close Places , and little quantities ; but here you see there is abundance , a great deal , a River , a River of Water of Life . In my handling of this Point : I will shew you , First , What a River of Water of Life this is : Secondly , And then draw some inferences there-from . 1. What a River this is ; this River of Water of Life . 1. It is a deep River . It is a River that is not shallow , but deep with an , O the depth ! I will make their Waters deep , saith God. And again , They have drunk of the deep Waters . A River of Water of Life , is much ; but a deep River , is more . Why , soul-sick Sinner , sin-sick Sinner , thou that art sick of that Disease that nothing can cure but a Potion of this River of the Water of Life : here is a River for thee , a deep River for thee . Those that at first are coming to God by Christ for Life are of nothing so inquisitive , as of , Whether there is Grace enough in him to save them . But for their comfort , here is abundance , abundance of Grace : a River , a deep River of the Water of Life for them to drink of . 2. As this River is deep , so it is wide and broad . Wherefore as thou art to know the depth , that is , that it is deep : So thou art to know its breadth , that is , that it is broad . It is broader than the Sea : A River that cannot be passed over . Never did Man yet go from one side of this River to the other , when the Waters indeed were risen : and now they are risen , even now they proceed out of the Throne of God and of the Lamb too . Hence this Grace is called the unsearceable Riches of Christ. Sinner , Sick-sinner , what sayest thou to this ? wouldest thou wade , wouldst thou swim ? here thou mayest wade , here thou mayest swim , 't is deep , yet fordable at first entrance . And when thou thinkest that thou hast gone thorow and thorow it , yet turn again and try once more , and thou shalt find it deeper than Hell , and a River that cannot be passed over . If thou canst swim , here thou mayest rowl up and down , as the Fishes do in the Sea. Nor needst thou fear drowning in this River : it will bear thee up , and carry thee over the highest Hills , as Noah's Waters did carry the Ark. But , 3. As this River of Water of Life , is deep and large : so 't is a River that is full of Waters . A River may be deep , and not full . A River may be broad and not deep . Ay , but here is a River deep , and broad , and full too . Thou waterest it ; thou greatly enrichest it with the River of God which is full of Water . Full of Grace and Truth . Fill the Water-Pots , saith Christ , ( up to the brim . ) The Waters of a full Cup the wicked shall have , and a River full of the Water of Life , is provided for who indeed has a desire thereto . 4. As this River is deep , broad and full , so it still aboundeth with Water . The Waters , says the Prophet , were risen . Hence the Holy Ghost saith , God causeth the Waters to flow : And again , And it shall come to poss in that Day ( the Day of the Gospel ) that the Mountains shall drop with new Wine , and the Hills shall flow with Milk , and all the Rivers of Judah shall flow with Waters , and a Fountain shall come forth of the House of the Lord , and shall water the Valley of Shittim . When a River flows , it has more Water than its Banks can bound ; it has Water . Behold , he smote the Rock that the Waters gushed out , and the Streams over-flowed . This River of Water of Life , which is also signified by these Waters , is a River that abounds , and that over-flows its Banks in an infinite and unspeakable manner . Thus much for the River , to wit , what a River of Water of Life it is . It is a River deep , broad , full and abounding with this Water , with this Spirit and Grace of the Gospel . Secondly , Now I shall come to draw some Inferences from it , that is from this term , a River . A River of Water of Life . First then , a River is Water that is common , common in the Streams , tho otherways in the Head. This River proceeds out of the Throne , and so , as to its rise , 't is special ; 't is also called the Water of Life ; and as it is such , 't is special ; but as it is a River , 't is common , and of common use , and for common good . Hence the Grace of God is called , The common Salvation ; for that by the Word there is no restraint , no denial to , or forbiding of any that WILL from receiving thereof . And whosoever will , let him take the Water of Life freely : what can more fully declare the commonness of a thing . Yea , this River is called at the very Head of it , an OPEN Fountain , a Fountain opened to the House of Judah , and Inhabitants of Jerusalem . And by Judah and Jerusalem is comprehended every Soul that would drink of the Water of Life , or living Water . And hence it is , that this River is said to go down to the Desert and to the Sea , where all kind of Fishes are . By Sea is meant the World , and by Fish the People , and thither shall run this River of Water of Life . But , Secondly , Tho a River , in the Streams of it , is common , yet a River , as it passes thorow a Country or Province , will chuse its own way . 'T will run in the Valleys , in the Plains , not over Steeples and Hills . 'T will also fetch its compasses and circuits ; 't will go about and reach hither and thither ; and according to its courses , 't will miss , by its turnings , what Places , and People it lists ; yet it is common , for that it lies open ; yet it is common for all the Beasts of the Field . There is therefore a difference to be put betwixt the commonness of a thing and its presence . A thing may be common , yet far enough off of thee . Epsom , Tunbridge Waters , and the Bath , may be common , but yet a great way off of some that have need thereof . The same may be said of this River , 't is common in the streams , but it runs its own circuit , and keeps its own water Courses . He sendeth the Springs into the Valleys , which run among the Hills . Indeed he openeth his River in high Places , in his Throne , and of the Lamb , but still they run in the midst of the Valleys to water the humble and the lowly . Wherefore , they that thirst , and would drink , are bid to come down to the Waters : Ho , every one that thirsteth , come ye to the Waters ; and he that hath no Money , come ye , buy , &c. And again ; If any Man thirst , let him come unto me and drink . The Waters are common , but you must come to them , to them where they are , or you will be nothing the better for them . Come ye to the Waters . Thirdly , This Water of Life is called , a River , to intimate to you , by what store of the same , 't is supplyed . All Rivers have the Sea for their Original : All the Rivers run into the Sea , yet the Sea is not full : unto the place from whence the Rivers came , thither they return again . And so this River of Water of Life is said to proceed out of the Throne , as out of a place where it breaketh out , but the Original is the Sea , the Oceon of Grace , which is in an infinite Deity . Thou wilt cast all our Sins into the depths of the Sea , into the depth of the Sea of thy Grace . Rivers , when they are broken up , do with their glideing Streams carry away a great deal of the Filth , which from all Parts of the Countries thorow which they run , is conveyed into them ; and they carry it away into the Sea , where 't is everlastingly swallowed up . And oh the Filth that is cast into this River of God ▪ and oh how many dirty Sinners are washed white therein for by their continual gliding away , they carry that filth into the mid'st of the Sea. A River will take away the very stink of a dead Dog , nor doth all the Soil and Draught that is cast into Rivers , cause that those that can should be afraid to make use thereof : All that have need do betake themselves to this River notwithstanding . But how much more virtue is there in this sweet River of Grace that is designed , yea opened on purpose to wash away Sin and Uncleanness in , to carry away all our Filth , and to remain as vertuous still ? IV. It is called a River , to shew that it yields a continual supply , as I may call it , of new and fresh Grace . Rivers yield continually fresh and new Water . For tho the Channel or Water-course in which the Water runs , is the same , yet the Waters themselves are always new . That Water that but one Minute since , stood in this place or that of the River , is now gone , and new and fresh is come in its place . And thus it is with the River of God , which is full of Water ; it yieldeth continually fresh Supplies , fresh and new Supplies of Grace to those that have Business in these Waters . And this is the reason that when Sin is pardoned , it seems as if it were carried away . These Waters have with their continual Streams , carried away the filth of the Sinner from before his Face . It is not so with Ponds , Pools and Cisterns ; they will be foul and stink , if they be not often emptied , and filled again with fresh water . We must then put a difference between the Grace that dwelleth in us , and this River of Water of Life . We are but as Ponds , Pools and Cisterns that can hold but little , and shall also soon stink notwithstanding the Grace of God is in us , if we be not often emptied from Vessel to Vessel , and filled with fresh Grace from this River . But the River is always sweet , nor can all the filth that it washed out of the World , make it stink or infect it : It 's water runs with a continual gliding Stream , and so carries away all annoyance , as was said , into the depth of the Sea. V. The Grace of God is called a River , to shew , That it is only suited to those who are capable of living therein . Water , tho it is that which every Creature desireth , yet it is not an Element in which every Creature can live . Who is it that would not have the benefit of Grace , of a Throne of Grace ? but who is it that can live by Grace ? even none but those whose temper and constitution is suited to Grace . Hence , as the Grace of God is compared to a RIVER ; so those that live by Grace are compared to FISH , for that , as Water is that Element in which the Fish liveth ; so Grace is that which is the life of the Saint . And there shall be a very great Multitude of Fish , because these Waters shall come thither ▪ for they shall be healed , and every thing shall live whither the River cometh ; art thou a Fish , Man , art thou a Fish ? can'st thou live in the Water ? Can'st thou live always , ( and no where else but ) in the water ? Is Grace thy proper Element ? the Fish dieth if she be taken out of the water , unless she be timely put in again ; the Saint dieth if he be not in this River . Take him from his River and nothing can make him live : Let him have water , water of Life enough , and nothing can make him die . I know that there are some things besides Fish , that can make a shift to live in the water ; but the Water is not their proper , their only proper Element . The Frog can live in the Water , but not in the Water only ; the Otter can live in the Water , but not in the Water only . Give some Men Grace and the World , Grace and Sin ; admit them to make use of their Lusts for Pleasure , and of Grace to remove their Guilt , and they will make a pretty good shift , as we say : They will finely scrabble on in a Profession ; but hold them to Grace only , confine their Life to Grace , put them into the River , and let them have nothing but River , and they die ; the word , and way , and nature of Grace , is to them as light Bread , and their Soul can do no other but loath it ; for they are not suited and tempred for that Element . They are Fish ; not Frogs , that can live in the River , as in their only proper Element : Wherefore the Grace of God , and Spirit of Grace is compared to a River , to shew , that none but those can live thereby , whose Souls and Spirits are suited and fitted thereto . VI. The Grace , and Spirit of Grace of God , is called or compared to a River , to answer those unsatiable desires , and to wash away those mountainous doubts , that attend those that indeed do thirst for that drink . The man that thirsteth with spiritual thirst , fears nothing more than that there is not enough to quench his thirst : All the promises and sayings of Gods Ministers to such a man , seem but as Thimbles instead of Bowls . I mean so long as his thirst and doubts walk hand in hand together . There is not enough in this Promise ; I find not enough in that Promise to quench the drought of my thirsting Soul. He that thirsteth aright , nothing but God can quench his thirst . My Soul thirsteth for God , for the living God. Well , what shall be done for this man ? will his God humour him , and answer his desires ? Mark what follows , When the Poor and Needy seek water and there is none ( and they can find none , when all the Promises seem to be dry , and like Clouds that return after the Rain ) and their tongue fails for thirst , I the Lord will hear them , I the God of Israel will not forsake them . Ay , but Lord , what wilt thou do to quench their thirst ? I will open Rivers , saith he , in high places , and Fountains in the midst of the Valleys . I will make the Wilderness a Pool of Water , and the dry Land Springs of Water . Behold ! here are Rivers and Fountains , a Pool , and Springs , and all to quench the thirst of them that thirst for God. Wherefore , as I said , such provision for the thirsty , intimates their fears of want , and the craving appetite of their Souls after God , Right Spiritual thirst is not to be satisfied without abundance of Grace . And they shall be abundantly satisfied with the fatness of thy House , and thou shalt make them drink of the River of thy Pleasures . VII . The Grace of God is compared to a River , To shew the greatness of the Family of God. He has a Family , a great Family , and therefore it is not a little that must be provided for them . When Israel went out of Egypt , and thirsted by the way , God provided for them a River , he made it GUSH out of the Rock ; For alas ! what less than a River , could quench the thirst of more than Six hundred thousand men , besides women and children ? I say what less than a River could do it ? When the people lusted for Flesh , Moses said , shall the Flocks and Herds be slain for them to suffice them , or shall all the Fish of the Sea be gathered together for them to suffice them ? even so could not less than a River sustain and suffice that great People : Now his People in Gospel-days , are not to be diminished but increased , and if then they had need of a River , surely now of a Sea ; but the River is deep and broad , full , and abounds , or rises with water , so 't will suffice . VII . The Grace of God is compared to a River , perhaps to show of what a low esteem it is with the rich and the full . The destitute indeed imbrace the Rock instead of a shelter , and the poor and needy , they seek Water , but they that can drink Wine in Bowls , that can solace themselves with , as they think , better things , they come not to THIS River to drink ; they never say they shall die if they drink not of this Water . 'T is therefore for the poor and needy , God will lead THEM to his living Fountains of Waters , and will wipe away all tears from THEIR eyes . And thus I pass the second , and come to the third particular , and that is to shew the Head and Spring from whence this River proceeds , or springs . Rivers have their heads from whence they rise , out of which they spring ; and so accordingly we read this River has ; wherefore he saith , He shewed me a pure River of Water of Life , clear as Crystal proceeding out of the Throne of God , and of the Lamb. 1. God is here to be taken for the whole God-head , Father , Son , and Spirit , for that Grace proceeds from them all . The Grace of the Father , the Grace of the Son , and Grace of the Spirit is here included . Hence , as the Father . is called , the God of Grace ; so the Son is said to be full of Grace , Grace to be communicated ; and the Holy Ghost is called , The Spirit of Grace . So then by this we perceive whence grace comes . Were all the World gracious , if God were not gracious , what was man the better ? If the Father , or the Son , or the Holy-Ghost are gracious , if they were not all gracious , what would it profit ? but now God is gracious , the three Persons in the God-head are gracious , and so long they that seek Grace are provided for ; for that there proceeds from them a River , or Grace like a flowing Stream . Indeed the Original of Grace to sinners is , the Good-Will of God ; none can imagine how loving God is to sinful man. A little of it is seen , but they that see most , see BUT a little . But there is added , And of the Lamb. The Lamb , is , Jesus as sacrificed , Jesus as man , and suffering . Hence you have the Lamb , at the first Vision of the Throne , set forth unto us thus , that is , as slain : And I beheld , and lo in the midst of the Throne , and of the four Beasts , and in the midst of the Elders , stood a Lamb as it had been slain . Wherefore by this word Lamb , we are to understand , who , or by what means Grace doth now run from the Throne of God , like a River to the World. It is because of , or thorow the Lamb. We are justified freely by the Grace of God thorow the redemption that is in Jesus Christ whom God hath set forth to be a propitiation thorow Faith in his Blood. And again , We have redemption thorow his Blood even the forgiveness of sins , according to the Riches of Gods Grace . Nor doth the Lamb of God , by becoming a means thorow death , of the conveyance of Grace to us , at all darken the nature or glory of Grace , but rather doth set it off the more . For wherein can Grace or Love more appear , than in his laying down his Life for us ? I speak now of the Grace of the Son. And wherein could the nature and glory of grace of the Father more appear than in giving his Son to death for us , that grace might in a way of Justice as well as Mercy be bestowed upon the World ? Wherefore , as he saith here , that the River of Water of Life proceedeth from God , so he adds , that the Lamb , because he would have us , while we are intangled and overcome with this River of Gods pleasure , not forget what it cost the Lamb of God that this Grace might come unto us . For the Riches of Grace and of Wisdom is , that Grace comes to us not only in a way of Mercy and Compassion , but in a way of Justice and Equity ; but that could be by no other means , but by redeeming Blood. Which redeeming Blood came not from us , nor yet thorow our contrivance or advice ; wherefore whatever it is to the Lamb , still all is of Grace to us . yea , the higher , the greater , the richer is Grace by how much the more it cost the Father and the Lamb , that we might enjoy it . When a man shall not only design me a Purse of Gold , but shall venture his Life to bring it to me , This is Grace indeed . But alas ! what are a thousand such short Comparisons to the unsearchable Love of Christ ? The Lamb then is he from whom , by , or through whom the Grace of God doth come to us . It proceeds from the Throne of God and of the Lamb. And it proceeds from him , now as a Donator ; from him , not only as a means of Conveyance , but as one that has power to give Grace ; Power as he is the Son of Man. For as the Son of Man , he is the Lamb ; and as he is the Lamb , it cometh from him . The Son of Man had power on Earth to forgive Sin , and that before he had actually paid to God the Price of our Redemption . But how much more now ? Wherefore Paul in his Prayer for Grace and Peace for Saints , supplicates both God , and the Lamb. Grace to you from God the Father , and from our Lord Jesus Christ. Proceeding out of the Throne . ] Formerly this River of Waters is said to come from under the Threshold of the House of the Lord. And 't is said again , they shall go out from Jerusalem , that is the Church or House of God still . In that they are said to come out from under the Threshold , it may be to intimate that they ran but low formerly , if compared to what they do now . Which might also be signified by this , that they issued out ; that that issues out ordinarily comes forth but slowly . Also the Prophet saith , the first time he went thorow the Waters they were but up to the Ancles . But what is Ancle deep , to that which followeth after ? 'T is said also to come out from Jerusalem , where I perceive were no great Rivers , to intimate that as long as the first Priesthood , first Temple , and Type were in their splendor , only the shadow of Heavenly things were in use , and that then Grace ran but slowly , nor would run much faster , because Jesus was not yet glorified . For the Spirit and abundance of Grace was to be given , not before , but after his Ascention . Wherefore , now Jesus is ascended ; now he is glorified ; now Grace proceeds from the Throne , not from the Threshold of the House . He shewed me a pure River of Water of Life , clear as Chrystal , proceeding from or out of the Throne of God , and of the Lamb. The Throne ] That of which the Mercy-Seat was a Type : that which is called the Throne of Grace . And it called the Throne of Grace even therefore , because 't is that from , or out of which proceeds this River of Water of Life ; this overflowing Grace of God. Now it may be asked , What is the Throne of Grace ? And I shall answer , It is the Humanity of Christ. He is the Throne , He is the Jacob in which God sitteth . And he shall be for a glorious Throne to his Fathers House . The fullness of the God-head dwells in him bodily , and God was in Christ reconciling the World unto himself , nor can Grace come to men but by Christ , nor can God rest as to our Salvation but in him . But because I have spoken of this thing more particularly upon that Text , [ Let us therefore come boldly to the Throne of Grace , &c. ] I shall therefore here say no more . Only methinks it is a glorious Title that the Holy Ghost has given to the Humanity of Christ , in that he calls it the Throne of God ; and methinks he gives it the highest preference , in that he saith , Out thence proceeds a pure River of Water of Life : We will a little therefore speak something to this Word [ the Throne , the Throne of God. ] 1. A Throne is the Seat of Majesty and greatness ; 't is not for things of an inferiour quality to ascend or assume a Throne . Now then , since this River of Water of Life proceeds from the Throne , it intimates that in Grace and Mercy there is great Majesty ; ( for Grace , as it proceeds , has a Voice from the Throne . ) And indeed there is nothing in Heaven or Earth that can so AWE the heart , as the Grace of God. 'T is that which makes a Man fear , 't is that which makes a Man tremble , 't is that which makes a Man bow and bend , and break to pieces . Nothing has that Majesty , and commanding Greatness in , and upon the Hearts of the Sons of Men , as has the Grace of God. So that , I say , when he saith , that this River of Grace proceeds out of the Throne of God : It is to shew us , what a Majesty , what a commanding Greatness , there is in Grace . The Love of Christ constraineth us . When Moses went up to the Mount the first time to receive the Law , he did exceedingly fear and quake . Why ? because of the Fire and Smoak , thick Darkness and Thunder , &c. but when he went up the second time thither , he made haste , and bowed his head towards the Earth and worshipped . But why ? because it was before proclaimed , that the Lord was gracious and merciful , long suffering and abundant in goodness and truth : keeping Mercy for thousands , forgiving Iniquity , Transgression and Sin , &c. There is nothing over-mastereth the Heart like Grace , and so obligeth to sincere and unfeigned Obedience as that . Examine me , O Lord , said David , prove me and try my Reins and my Heart , for thy loving kindness is before my Eyes , and I have walked in thy truth . Therefore he saith again , O Lord , our Lord , how excellent is thy loving kindness in all the Earth ! And , that loving kindness is marvellous , for it has that Majesty , and that excellent Glory in it , as to command the Heart and subdue Sin. And therefore Grace has given to it the title of Soveraignty , or of one that reigns . The Throne is called , the Throne of Grace , that on which it sits and reigns , as well as that from whence it proceeds . Grace reigns thorough righteousness to eternal Life by Jesus Christ our Lord. Secondly , As a Throne is a Seat of Majesty and Greatness , and so can awe : so it is the Seat of Authority , and legislative Power , and so will awe ; This is confirmed from what was said but now , Grace reigns . Wherefore it is expected , that they that hear the Word of God's grace , should submit thereto , and that at their peril . He that believes not shall be damned , is a Word of Power , of Law and Authority ; and the Contemner shall find it so . Grace proceeds from the Throne , from the Throne of God , and of the Lamb. Wherefore , Sinner , here is laid a necessity upon thee , one of the two must be thy lot , either thou must accept of God's Grace , and be content to be saved freely thereby , notwithstanding all thy undeservings , and unworthiness , or else thou must be damned for thy Rebellion , and for thy rejecting of this Grace . Wherefore consider with thy self , and think what is best to be done . Is it better that thou submit to the Grace and Mercy of God , and that thou acceptest of Grace to reign for thee , in thee , and over thee , than that thou shouldst run the hazard of eternal Damnation , because thou wouldest not be saved by Grace ? Consider of this , I say , for Grace is now in authority , it reigns , and proceeds from the THRONE . Now , you know , 't is dangerous opposing , rejecting , dispising or disowning of them in authority : Better speak against twenty ▪ than against one that is in authority . If the wrath of a King , is as Messengers of Death : If the wrath of the King is as the roaring of a Lion : what is the wrath of God ? And you know , to dispise Grace , to refuse Pardon , to be unwilling to be saved from the Guilt and Punishment due to Treasons the King's way , since that also is the best way , how will that provoke ? how hot will that make Wrath ? but to accept of Grace , specially when 't is free Grace , Grace that reigns , Grace from the Throne ; how sweet is it ? His Favour is as due upon the Grass . This therefore calls for thy most grave and sedate thoughts . Thou art in a strait , wilt thou fly before Moses , or with David fall into the hands of the Lord ? wilt thou go to Hell for Sin , or to Life by Grace ? one of the two , as was said afore ; must be thy lot ; for Grace is King , is upon the Throne , and will admit of no other way to Glory . In and by it thou must stand , if thou hast any hope , or canst at all rejoice in hope of the Glory of God. Thirdly , As the Throne is the Seat of Majesty and Authority , so it is the highest Seat of Authority . There is none above the Throne , there is no Appeal from the Throne . There are inferior Courts of Judicature , there are under-Governors , and they may sometimes perhaps be faulty ; wherefore in some Cases an Appeal from such may be lawful , or permitted ; but from the Throne , none can appeal . Now grace is upon the Throne , reigns upon the Throne , proceeds from the Throne : A Man may appeal from the Law to the Throne , from Moses to Christ ; from him that spake on Earth , to him that speaks from Heaven ; but from Heaven to Earth , from Christ to Moses , none can appeal . Moses himself has forbid it . For Moses truly said unto the Fathers , a Prophet shall the Lord your God raise up unto you , of your Brethren like unto me , him shall ye hear in all things whatsoever he shall say unto you , and it shall come to pass , that every Soul which will not hear that Prophet , shall be destroyed from among the People . See here , this NEW Prophet-judges in the highest Court , he is Master of Grace , the Throne by which Grace reigns ; and even Moses admits , that from himself an appeal may be made to this Prophet ; yea , he allows that Men may flee from himself , to this Prophet for refuge ; but there must be no appeal from him . Thou must hear him , or die . How shall we escape , if we turn away from him , that speaketh from Heaven ? This therefore is to be duly weighed , and deeply considered by us . 'T is not a Saint , nor a Minister , nor a Prophet , nor an Angel that speaks , for all these are but Servants , but inferiors : No , it is a Voice from the Throne , from Authority , from the highest Authority ; it is the Lord from Heaven . This Grace proceeds from the Throne ; and therefore Men must stand and fall by what shall come from hence . He that comes not hither to drink , shall die for thirst . He that refuses this Water now , shall not have so much as will hang upon the tip of his Finger ( if 't would save his Soul ) hereafter . How shall we escape , if we neglect so great Salvation ? Apostates will therefore from hence find griping Pangs and burning Coals , for they have turned themselves away from this Throne , and from the Grace that proceeds therefrom ; nor is it to any purpose whatever they plead for themselves . They are fallen from Grace , and what can help them ! Christ is become of none effect unto such , whosoever is , that is , seeks to be justified by the Law , they are fallen from Grace . Fourthly , The Throne , is the Seat of Glory ( when the Son of Man shall come in his Glory , and all the holy Angels with him ; then he shall sit upon the Throne of his Glory . ) And if the Throne of Judgment is the Seat of Glory , much more the Throne of Grace . We will venture then to say , that the Throne of Grace , is the Throne of God's Glory , as the Throne of Judgment will be the Throne of Christ's Glory , and that Grace proceedeth from his Throne , that both IT and HE , might have Glory , Glory in a way of mercy . 1. That it might have Glory : therefore has he designed , that Grace shall be effectual in , and to the salvation of some ; even to the praise of the Glory of his Grace , wherein he has made us accepted in the beloved . He has designed , not the glory of Man's works , but the glory of his own Grace : and therefore has put Man's works , as to Justification before God , under his feet , and counts them as filthy Rags ; but has set his Grace up above , has made it a King , given it Authority to reign , has provided for it a Throne , and called that Throne , the Throne of Grace ; from whence it also proceeds to its own praise and glory , in and by the effectual salvation of those that receive it , and receive it not in vain . 2. As Grace is exalted , and made proceed out of the Throne to its own praises , to its own glory ; so is it also thus exalted and made flow to us like a River , that we should be to the praise of the glory of him that hath exalted it . We that receive it , and submit unto the Throne whence it proceeds , have thereby obtained an Inheritance , being predestinated according to the purpose of him who worketh all things after the counsel of his own will , that we should be to the praise of his glory . So that this Throne is a Throne of Glory . A glorious high Throne from the beginning is the place of our Sanctuary ; now what follows from this , but that they that accept of this Grace , give glory to God , to his Grace , and to the word of his Grace ; such I say , glorifie God for his mercy : They glorifie God by their professed subjection to the Gospel of Christ , which is the Gospel , or good tydings of the Grace of God. They with Abraham believe and give glory to God , and with the Gentiles they glorifie the word of the Lord. But to slight Grace , to do dispite to the Spirit of Grace , to prefer our own works to the derogating from Grace ; what is it , but to contemn God ? to contemn him when he is on the Throne , when he is on the Throne of his Glory ? I say again , it is to spit in his Face even then when he commands thee to bow before him , to subject unto him , and to glorifie the Grace of his Glory , that proceeds from the Throne of his Glory . If men in old time were damned because they glorified him not as God , shall not they be more than damned , if more than damned can be , who glorifie him not for his Grace ? And , to be sure , none glorifie him for his Grace but those that close in therewith , and submit themselves thereto . Talkers of Grace are but Mockers of God , but Flatterers of God. Those that only talk highly of Grace , and submit not themselves unto it , are but like to those that praise a look , or flatter him in his own conceits . Grace God has exalted ; has set it upon the Throne , and so made it a King , and given it authority to reign ; and thou goest by and hearest thereof , but wilt not submit thy self thereto , neither thy Soul , nor thy Life : why , what is this more than to flatter God with thy Lips , and than to lye unto him with thy Tongue ? what is this but to count him less wise than thy self , while he seeks glory by that , by which thou wilt not glorifie him ; while he displays his Grace before thee in the World from the Throne , and as thou goest by , with a nod thou callest it fine thing , but followest that which leadeth there-from ? Tremble , tremble , ye sinners , that have despised the riches of his goodness . The day is coming when ye shall behold , and wonder , and perish , if Grace prevaileth not with you to be content to be saved by it to the praise of its Glory , and to the glory of him who hath set it upon the Throne . Fifthly , The Throne is the Seat of Wisdom . Hence he is called the Ancient of days , that sits on this Throne , the Throne of God. Infinite in wisdom , whose Garments were white as Snow , and the hair of his Head like pure Wooll : By ancient of days , and in that it is said the hair of his Head is like the pure Wooll , his wisdom is set forth unto us . Wherefore when we read that out of the Throne proceeds a River of Grace , when we read this proceedeth out of the Throne of God , it is as much as to say , the wise God , who most perfectly knoweth all ways , counteth in his wisdom , that to save men by Grace is the best , most safe , and sure way . Therefore it is of faith that it might be by Grace , to the end the promise might be sure to all the Seed . And again forgiveness is according to the riches of his Grace , wherein he has abounded toward us , in all wisdom and prudence . Wherefore to set Grace upon the Throne , to let Grace proceed out of the Throne as a River , is by the wise God , the only wise God , counted the best way , the safest way , the way that doth best suit the condition of a sinful man , and that tends most to the utter disappointment of the Devil and Death , and Hell. Grace can justifie freely , when it will , who it will , from what it will. Grace can continue to pardon , favour and save from falls , in falls , out of falls . Grace can comfort , relieve and help those that have hurt themselves . And Grace can bring the Unworthy to Glory . This the Law cannot do , this Man cannot do , this Angels cannot do , this God cannot do , but only by the Riches of his Grace , thorow the redemption that is in Jesus Christ. Wherefore seeing God has set Grace on the Throne , and ordered that it should proceed from this Throne to the World. Yea , seeing he has made it King , and granted to it , to it only , the Authority and Soveraignty of saving Souls ; he has magnified , not only his Love , but his Wisdom , and his Prudence before the Sons of Men. This then is his great Device , the master-piece of all his witty Inventions : And therefore it is said , as was hinted afore , in this thing he hath proceeded toward us in all Wisdom and Prudence . So then , he that comes to , and drinks of this Water , glorifies God for his Wisdom , praises God for his Wisdom . Such an one saith , that God is only Wise , and bowing his head , saith again , To God only Wise , be Glory , both now and for ever , Amen . But he that shall contemn this Grace , confronts the highest Wisdom even Wisdom upon the Throne . He saith of himself , I am wiser than Daniel , than the Judgment of God. I could have found out a more safe way to Heaven my self , and had I been of God's Counsel , I would have told him so . All this so horrible blasphemy , naturally proceeds from him that liketh not that Grace should be king on the Throne , and should proceed out of the Throne to the World. But shall he that contendeth with the Almighty , instruct him ; he that reproveth God , let him answer it . The Text says , that this very Doctrine to the Greeks , to the Wise , is foolishness , and the preaching of it a foolish thing to them : But it will appear even then , when the conclusion of all things is come ; and when these wise ones by their Wisdom have fooled themselves to Hell , that this foolishness of God , is wiser than Men , and the weakness of God stronger than Men. Christ Jesus , because he was low in the World , is trampled upon by some , but he is a glorious Throne to his Father's house . For since his Humility was the lowest of all , now he is exalted to be the Throne of God ; yea , is made the Fountain whence Grace continually flows , like the Rivers , and comes down to us like a mighty stream . Wherefore , I will conclude this with both comfort and caution ; with comfort , and that because of the security that they are under , that indeed have submitted themselves to Grace . Sin shall not have dominion over you , for you are not under the Law , but under Grace . And let it be caution to those that despise take heed , 't is dangerous affronting of the Wisdom of God. Now here is the Wisdom of God , even Wisdom upon the Throne . It pleased God , for the glory of his Wisdom , to make this the way ; to wit , to set up Grace to reign . I have often thought , and sometimes said , If God will be pleased with any way , surely he will be pleased with his own . Now this is the way of his own devising , the fruit and effect of his own Wisdom . Wherefore Sinner please him , please him in that , wherein he is well pleased : Come to the Waters , cast thy self into them and fear not drowning , let God alone to cause them to carry thee into his Paradise , that thou mayest see his Throne . Sixthly , The Throne is the Seat of faithfulness , the place of performing of ingagements and promises . When I shall receive the Congregation , saith Christ , I will judge uprightly , that is , faithfully . And now he has received it , and is made head over all things to it ; and for this cause is he upon the Throne , yea , is the Throne from whence proceeds all this Grace , that like a River doth flow , and glide from Heaven into the World. This River then is nothing else , but the fulfilling of Promises , the faithful fulfilling of Promises . If I go not away the Comforter will not come ; but if I depart I will send him unto you . This is that which was spoken of by the Prophet Joel : and it shall come to pass in the last days ( saith God ) I will pour out of my Spirit upon all Flesh , &c. Now this River is the Spirit , the Spirit and Grace of God , which was promised by the Father and the Son , and now it comes running from the Throne of God and of the Lamb. For being now by the right hand of God exalted , and having received of the Father the promise of the Spirit , he hath shed forth that which ye now see and hear . Behold then how mindful , how careful , how faithful our Father and the Lamb of God is ! 'T is not Exaltation , nor Glory , nor a Crown , nor a Kingdom , nor a Throne , that shall make him neglect his poor ones on Earth . Yea , therefore , even because he is exalted and on the Throne , therefore it is that such a River with its golden Streams , proceeds from the Throne to come unto us . And it shall proceed to be far higher than ever was the Swellings of Jordan . True , it runs not so high now , as in former days , because of the Curse of God upon Antichrist , by whose means the Land of God's People is full of Briars and Thorns ; but when the Tide is at the lowest , then it is nearest the rising ; and this River will rise , and in little time , be no more so low as but ancle deep . 'T will up to the knees , to the loines , and be a broad River to swim in . For there the glorious Lord shall be unto us a place of broad Rivers and Streams , and there shall be no more Curse in the Church , but the Throne of God and of the Lamb shall be in it , and his Servants shall serve him , that is , without molestation . These sayings are faithful and true , and in faithfulness shall they from the Throne of God and of the Lamb , be performed to the Church . Faithfulness in him that rules , is that which makes Sion rejoice ; because thereby the Promises yield Milk and Honey . For now the faithful God , that keepeth Covenant , performs to his Church , that which he told her he would . Wherefore our Rivers shall run , and our Brooks yield Honey and Butter . Let this teach all God's People to expect , to look , and wait for good things from the Throne . But oh , me thinks , this Throne out of which good comes like a River ! who would not but be a subject to it ? who would not but worship before it ? But , Seventhly , A Throne is the Seat of Justice . Justice and Judgment are the habitation of thy Throne . And it is also from Justice that this River of Grace flows to us . Justice to Christ , and Justice to those that are found in him . God declares that he can justy justify , justly forgive : now if he can justly justify and justly forgive ; then can he give Grace and cause that it should proceed to , yea , flow after us as a River . The River that gushed out of the Rock in the Wilderness ran after the People there , where-ever they wandred therein . They drank of the Rock that followed them ( the Rock was not removed out of his place ) but the flood followed them whither they went. He opened the Rock , and the Waters gushed out , they ran in dry places like a River . This Rock , saith he , was Christ , that is , figuratively , and this Throne is Christ really . And the Water gushing out of the Rock , and the following of them in the Wilderness , was to shew , how when Christ became a Throne , Grace and Goodness should follow us in the Wilderness from thence so long as here we abide . Wherefore David considering this said , surely Goodness and Mercy shall FOLLOW me all the days of my life , and I will dwell in the House of the Lord for ever . But whence must this come ? The Text says , from the Throne ; from the Throne , the Seat of Justice ; for from thence by reason of what HE hath found in Christ for us ; he in a way of Righteousness and Justice , le ts out to us , Rivers of his Pleasures ; whose Original is that great and wide Sea of Mercy , that flows in his infinite Heart beyond thought . All is paid for both US and Grace . We are bought with a price . He has obtained eternal Redemption for us : yea , and as we are made his , and Heaven made ours thus ; so this River of Grace has been also obtained by him for us . Wherefore all comes to us in a way of Justice and Righteousness . Hence we are said to obtain Faith thorow the righteousness of God ; that is through the Justice of God , and of Jesus our Lord. Mark , here is the Justice of God , and the Justice of Jesus our Lord : and we have our Faith from the Justice of God , because of the righteousness of Jesus our Lord. That is , Jesus answered with Works of Justice the demands of Justice : and therefore in a way of Justice , Grace reigns and comes to us like a River , as if signified for that it is said to come to us out of the Throne . Again , Grace is said to reign thorow righteousness unto Eternal life . Thorow what righteousness ? the righteousness or justice of God by Jesus Christ our Lord. By Jesus Christ , or for his sake . For for his sake , as I said , we are forgiven , and for his sake have all things pertaining to Life and Godliness . Which all things , come to us , thorow , or down the Stream of this River in a way of Justice , and therefore it is said to come from the Throne . Eighthly , This Throne , is the Seat of Grace and Mercy : and therefore it is called the Mercy-Seat , and Throne of Grace . This Throne turns all into Grace , all into Mercy ! This Throne makes all things work together for good . It is said of Saul's Sons , they were not buried , after they were hanged , until water dropped upon them out of Heaven . And it may be said of us , there is nothing suffered to come near us , until it is washed in that water that proceeds from the Throne of Grace . Hence afflictions flow from Grace ; Persecutions flow from Grace , Poverty , Sickness , yea Death it self is now made ours by the grace of God thorow Christ. O Grace ! O happy Church of God! All things that happen to thee are for Christs sake turned into Grace . They talk of the Philosophers Stone , and how , if one had it ? it would turn all things into Gold. Oh! but can it turn all things into Grace ? can it make all things work together for good ? No , no , this Quality , Virtue , Excellency , what shall I call it , nothing has in it , but the Grace that reigns on the Throne of Grace ; the River that proceeds from the Throne of God. This , this turns Majesty , Authority , the highest Authority , Glory , Wisdom , Faithfulness , Justice and all into Grace . Here 's a Throne ! God let us see it . John had the honour to see it , and to see the Streams proceeding from it . O sweet sight ! O heart ravishing sight ! He shewed me a pure River of Water of Life , proceeding out of the Throne of God. Indeed , as was hinted before , in the days of the Reign of Anti-Christ there are not those Visions of this Throne , nor of the River that proceedeth there-from ; now he holdeth back the face of his Throne , and spreadeth a Cloud upon it ; but the preserving saving benefits thereof we have , as also have all the Saints in the most cloudy and dark day . And since we can see so little we must believe the more ; and by believing give glory to God. We must also labour for more clear Scripture-Knowledge of this Throne ; for the Holy Word of God is the Perspective-glass , by which we may , and the Magnifying-glass that will cause us to behold with open face the glory of this Lord. But methinks I have yet said nothing of this Throne , which is indeed none other but the spotless , and glorified Humanity of the Son of God. This Throne is the Lord Jesus , this Grace comes from the Divine Majesty as dwelling bodily in the Lord Jesus . Wherefore let us fall down before the Throne , and cast our Crowns at the foot of the Throne , and give thanks to him that sits on the Throne , and to the Lamb for ever and ever . O how should Jesus be esteemed of ! The Throne of the King is a Royal Seat. 'T is said of Solomon's , there was not its like in ANY Kingdom ; but of this it may be said , there is not its like in Heaven and Earth . At the setting up of this Throne the Angels flocked round about it , and the Beasts and the Elders gathered together to see it . When this Throne was set in Heaven , there was silence , all the Heavenly Host had no leisure to talk ; they were surprized with sight and wonder . When this Throne was set in Heaven , what talk there was , it was as the Musick of the Trumpet . And behold , says John , a door was open in Heaven ; and the first voice that I heard , was as it were of a Trumpet talking with me , which said , come up hither , and I will shew thee things which must be hereafter . And immediate y I was in the Spirit , and behold A THRONE WAS SET IN HEAVEN , and one sate upon the Throne . This Throne , was Jesus Christ exalted , SET , that is , lifted up , not as upon the Cross , to the contempt and scorn of his Person : but , as I said , to the wonderment of the four Beasts , and the Elders , and all the Angels in Heaven . A Throne was set in Heaven , and one sate on the Throne ; that is God. And this intimates , his desirable rest for ever : for to sit , is to rest , and Christ is his rest for ever . Was it not therefore well worth the seeing ? yea , if John had taken the pains to go up thither upon his Hands and Knees ; I say , to see the Lord Jesus as a Throne , set in Heaven , and the glory of God resting and abiding upon him , and giving out by him all things , not only his Word but all his Dispensations and Providences to the end of the World ; and this blessed thing among the rest , Even a pure River of Water of Life , clear as Crystal . But I leave this , and proceed to the fourth and last thing ; namely , to the Nature and Quality of this Water . 'T is said to be pure and clear , pure and clear as Crystal ; And he shewed me a pure River of Water of Life , clear as Crystal . I know that there is a two-fold quality in a thing , one with respect to its nature , the other with respect to its Operation . The first of these is inherent and remaineth in the Subject being as such and so , for the most part useless . The other is put forth then when it meeteth with fit matter on which it may freely work . As to instance , Aqua vitae , the very Metaphor here made use of , hath a quality inherent in it , but keep it stopt up in a Bottle & then who will may faint notwithstanding ; but apply it , apply it fitly , and to such as have need thereof , and then you may see its quality by the Operation . This water , or River of Grace , is called I say , The Water of Life , and so consequently , has a most blessed inherent quality , but its Operation is seen by its working , the which it doth only then , when 't is administred , and received for those ends for which it is administred . For then it revives where life is , and gives life where it is not . And thus far in the general , have we spoken to it already . We will therefore in this place more particularly , tho briefly speak a few words unto it . First then , This Water of Life is the very ground-work of Life in us , tho not the ground-work of Life for us . The ground-work of Life for us is the Passion and Merits of Christ , this is that for the sake of which Grace is given unto us , as is intimated by the Text : It proceeds from the Throne of God , who is Christ. Christ then having obtained Grace for us , must needs be precedent as to his merit , to that Grace he hath SO obtained . Besides 't is clear that the Spirit and Grace come from God through him : therefore as to the Communications of Grace to us , it is the Fruit of his Merit and Purchase . But I say , in us , Grace is the ground-work of Life : For tho we may be said before to live virtually in the Person of Christ before God ; yet we are dead in our selves , and so must be , until the Spirit be poured upon us from on high ; for the Spirit is Life and its Graces are Life , and when that is infused by God from the Throne , then we live , and not till then . And hence it is called as before , living Water , the Water of Life springing up in us into Everlasting Life . The Spirit then , and Graces of the Spirit , which is the River here spoken of , is that , and that only , which can cause us to live ; that being life to the Soul , as the Soul is life to the Body . All men therefore , as was said afore , ( tho elect , tho purchased by the Blood of Christ ) are dead , and must be dead until the Spirit of Life from God and his Throne shall enter into them ; until they shall drink it in by vehement thirst as the parched Ground drinks in the Rain . Now when this living Water is received , it takes up its Seat in the Heart , whence it spreads it self to the awakening of all the Powers of the Soul. For as in the first Creation the Spirit of God moved upon the face of the Waters , in order to putting of that Creature into that excellent fashion and harmony which now we behold with our Eyes : even so the new Creation , to wit , the making of us new to God , is done by the over-spreading of the same Spirit also . For the Spirit , as I may so say , sitteth and broodeth upon the Powers of the Soul , as the Hen doth on cold Eggs , till they wax warm and receive life . The Spirit then warmeth us , and bringeth the dead and benummed Soul ( for so 't is before Conversion ) to a godly sense and understanding of States , of States both natural and spiritual : and this is the beginning of the work of the Spirit by which the Soul is made capable of understanding what God , and himself is . And this drinking in of the Spirit , is rather as the ground drinks in Rain , than as a rational Soul does through sense of the want thereof . The Spirit also garnisheth the Soul with such things as are proper for it to the making of it live that life that by the word of God is called for . It implanteth Light , Repentance , Faith , Fear , Love , Desires after God , Hope , Sincerity , and what else is necessary for the making the man a Saint : these things I say , are the fruits and effects of this Spirit , which as a River of Water of Life proceedeth forth of the Throne of God and of the Lamb. Hence the Spirit is called the Spirit of Faith , the Spirit of Love , and the Spirit of a sound mind ; for that the Spirit is the Root and Original of all these things by his operations in , and upon the face of the Soul. But again , as this living Water , this spirit , and the Grace thereof , doth thus ; so it also maintains these things , once planted in the Soul , by its continual waterings of them in the Soul. Hence he saith , I will water it every moment . Water IT ; his Vineyard , the Soul of the Church , the Graces of the Church ; and so the Soul , and Graces of every godly Man. And because it so happeneth , sometimes , that some of those things where with the Holy Ghost has beautified the Soul , may languish to a being , if not quite dead , yet ready to die ; therefore he doth not only refresh and water our Souls , but renew the face thereof , by either quickening to life that which remains , or by supplying of us with that which is new , to our godly Perseverance and everlasting Life . Thus thou waterest the Earth , and waterest it ; thou greatly enrichest it with the River of God. For this must be remembred , that as the Herb that is planted , or Seed sown , needs watering with continual Showers of the Mountains ; so our Graces implanted in us by the Spirit of Grace , must also be watered by the Rain of Heaven . Thou waterest the Ridges thereof abundantly , thou settest the furrow thereof , thou makest it soft with Showers , thou blessest the springing thereof . Hence he says that our Graces shall grow . But how ? I will be as the Dew unto Israel , he shall grow as the Lily , and cast forth his Roots as Lebanon . His Branches shall spread , and his beauty shall be as the Olive Tree , and his smell as Lebanon . They that dwell under his shadow shall return , they shall revive as the Corn , and grow as the Vine , the Scent thereof shall be as the Wine of Lebanon : Or as he saith , in another place ; The Lord shall guide thee continually , and satisfy thy Soul in droughts , and make fat thy bones : and thou shalt be like a watered Garden , and like a Spring of Water whose Waters fail not . There is besides this , another Blessing that comes to us by this living Water , and that is the blessing of Communion . All the warmth that we have in our Communion , it is the warmth of the Spirit . When a company of Saints are gathered together in the Name of Christ , to perform any spiritual Exercise , and their Souls be edified , warmed and made glad therein , it is because this Water , this River of Water of Life , has in some of the Streams thereof , ran into that assembly . Then are Christians like those that drink Wine in Bowls , merry and glad ; for that they have drank into the Spirit , and had their Souls refreshed with the sweet Gales , and strong Wine thereof . This is the Feast that Isaiah speaks of , when he saith , In this Mountain shall the Lord of Hosts make unto all People a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wines on the Lees well refined . This is called in another place , The Communion of the Holy Ghost . Now he warmeth Spirits , uniteth Spirits , enlightneth Spirits , revives , cherisheth , quickeneth , strengtheneth Graces ; renews Assurances , brings old Comforts to mind , weakens Lusts , imboldeneth and raiseth a Spirit of Faith , of Love , of Hope , of Prayer , and makes the Word a Blessing , Conference a Blessing , Meditation a Blessing , and Duty very delightful to the Soul. Without this Water of Life , Communion is weak , flat , cold , dead , fruitless , lifeless ; there is nothing seen , felt , heard or understood in a spiritual and heart-quickening way . Now Ordinances are burdensom , Sins strong , Faith weak , Hearts hard ; and the faces of our Souls dry , like the dry and parched ground . This Drink also revives us , when tempted , when sick , when persecuted , when in the dark , and when we faint for thirst . The Life of Religion is this Water of Life ; where that runs , where that is received , and where things are done in this Spirit , there all things are well : the Church thrifty , the Soul thrifty , Graces thrifty , and all is well . And this hint I thought convenient to be given of this precious Water of Life , that is with reference to the operative quality of it . I shall come in the next place , to speak of it , as to the other descriptions which John doth give us of it . He says 't is , 1. Pure . 2. Clear. 3. Clear to a Comparison . And he shewed me a pure River of Water of Life , clear as Crystal . First , You read here , That this Water of Life is PURE , that is , alone without mixture , for so sometimes that word [ PURE ] is to be understood . As where it saith pure , pure Oil Olive ; pure Frankincense ; pure Gold ; pure Blood of the Grape , and the like : so then , when he saith , he shewed me a pure River of Water of Life , it is as if he had said , he shewed me a River of Water , that was all living , all life ; and that had nothing in it but life . There was no death , or deadness , or flatness in it : Or as he saith , a little after , And there shall be no more Curse . A pure River . There is not so much as a grudge , or a piece of an a upbraiding speech found therein . There is in it nothing , but heart , nothing but love , nothing but grace , nothing but life . Th● Gifts and Calling of God are without repentance . Secondly , [ Pure ] is sometimes set in oposition , to shew or appearance : as where he says , The Stars are not pure , that is , not so without mixture of darkness , as they seem to be : So again , If thou wast pure and upright , that is , as thou seemest to be , or as thou wouldest have us believe thou art . Now take [ pure ] in this sence here , and then the meaning is , 'T is Grace without deceit , without guile ; its shew , and its substance is the same ; it has nothing but substance in it ; it is indeed what it seems to be in bulk ; 't is a River in shew , and a River indeed . It comes from God and from his Throne in appearance , and really it comes from his very heart . The great fear of the Tempted is , that there is not so much Grace in God , and that he is not so free of it , as some Scriptures seem to import . But this word PURE , is levelled against such Objections and Objectors , for the destroying of their doubts , and the relieving of their Souls . There is no fraud , nor guile , nor fable in the business ; for tho God is pleased to present us with his Grace , under the notion of a River , it is not to delude our fancies thereby ; but to give us some small illustration of the exceeding Riches of his Grace , which as far for quantity out-strips the biggest Rivers as the most mighty Mountain doth the least Ants Egg , or Atom in the World. Thirdly , But again this word [ pure ] is set in opposition to that which is hurtful and destructive . I am pure from the blood of all men ; that is , I have hurt no body . The Wisdom that is from above is first pure , 't is not hurtful . Do you count them pure with the wicked balances ? how can that be , since they are hurtful ? Now take [ pure ] in this sence here , and then it intimates that the Grace of God , and the Doctrine of Grace , is not a hurtful thing . It is not as Wine of an intoxicating nature . If a man be filled with it , 't will do him no harm . The best of the things that are of this World are some way hurtful . Honey is hurtful , Wine is hurtful , Silver and Gold are hurtful ; but Grace is not hurtful . Never did man yet catch harm by the enjoyment and fullness of the Grace of God. There is no fear of Excess , or of surfeiting here . Grace makes no man proud , no man wanton , no man haughty , no man careless , or negligent as to his duty that is incumbent upon him , either from God or Man : No , Grace keeps a man low in his own Eyes , humble , self-denying , penitent , watchful , savory in good things , charitable ; and makes him kindly affectionated to the brethren , pitiful and courteous to all men . True , there are men in the World that abuse the Grace of God , as some are said to turn it into wantonness , and into lasciviousness . But this is , not because Grace has any such tendancy , or for that it worketh any such effect ; but because such men are themselves empty of Grace , and have only done , as Death , and Hell hath done with wisdom , heard the Fame thereof with their Ears . 'T is a dangerous thing for a man to have the notions of Grace while his heart is yoid of the Spirit and holy Principles of Grace ; for such a man can do no other than abuse the Grace of God. Alas , what can be expected of him that has nothing in him to teach him to manage that knowledge of Grace which he has , but his Flesh , his Lusts , and lustful Passions ? Can these teach him to manage his knowledge well ? Will they not rather put him upon all tricks , evasions , irreligious consequences and conclusions , such as will serve to cherish Sin ? What Judas did with Christ , that a graceless man will do with Grace , even make it a stalking horse to his fleshly and vile designs ; and rather than fail betray both it and the profession of it , to the greatest Enemies it has in the World. And here I may say , tho Grace is pure , and not hurtful at all ; yet one altogether carnal , sinful , and graceless , having to do with the Doctrine of it , by the force of HIS Lusts which tamper with it , he will unavoidably bring himself into the highest ruines thereby . An unwary man may destroy himself by the best of things , not because there is in such things , an aptness to destroy ; but because of the abuse and misuse of them . Some know the way of Life , the Water of Life , by knowledge that is naked and speculative only ; and it had been better for such if they had not known , than to know and turn from what they know ; then to know and make that knowledge subservient to their Lusts. Some receive the Rain of God , and the droppings o his Clouds , because they continually sit under the means of his Grace . But alas ! they receive it as Stones receive Showers , or as Dung-hills receive the Rain : They either abide as hard Stones still , or else return nothing to Heaven for his mercy , but as the Dung-hills do , a company of stinking Fumes . These are they that drink in the Rain that comes often upon them , and that instead of bringing forth Herbs meet for the dresser , bring forth Briars and Thorns : and these are they who are nigh unto cursing whose end is to be burned . Fourthly , By this word [ pure ] I understand sometimes the chiefest good , the highest good . There are many things that may be called good , but none of them are good , as Grace is good . All things indeed are pure that is , all Creatures in themselves are good and serviceable to man , but they are not so good as Grace . There is a Generation that are pure , that are good in their own Eyes . There are good Men , good Consciences , good Works , good Days , good Angels , &c. but none so good as Grace , for 't is Grace that has made them so . Grace , this Water of Life , therefore is good , superlatively good , good in the highest degree ; for that it makes all things good : and preserveth them good . And whatever it be that this Water of Life washeth not , 't is evil and given to the Curse , as the Prophet intimates where he saith , But the miry places thereof , and the Marshes thereof , shall not be healed , they shall be given to salt . But who understands this , who believes it ? It s goodness is kept close from the Fowls of the Air : Men , most men are ignorant of the goodness of it nor do they care to enquire after the enjoyment of this pure , this good Water of Life . The reason is , because tho it is good in it self , good in the highest degree , and that which makes all things good ; yet it is not such a good as is suited to a Carnal Appetite . There is good ; and there is suitable good : now suitable good is of two sorts ; either such as is Spiritual , or such as is Temporal . That which is Spiritual , is desired only of them that are Spiritual ; for Temporal good will satisfie a Carnal Mind . Now Grace is a Spiritual good ; this River of Grace , is the goodness of Spiritual good . 'T is the Original Life of all the Grace in our Souls : No marvel then , if it be so little set by of those that are carnally minded . Hay will serve a Horse , and Mire will serve a Sow ; so things of this Life suit best with the men of this World , for their Appetite is gross and carnal , and they savour not the things that be of the Spirit of God. The natural man receiveth not the things that be of the Spirit of God ; ( The things that be of this River of God ) for they are foolishness unto him : neither can he know them , because they are spiritually discerned . This is the River of OYL which the Prophet speaks of , the River of Spirit . Were it a River of Gold and Silver , there would be old fishing on the Banks thereof . But it is a River that runs like Oyl , saith the Lord God. This Rock pours us out Rivers of Oyl , fresh Oyl , soft Oyl , sweet Oyl , the Oyl of Joy , the Oyl of Gladness , Oyl to anoint the head withal , Oyl to make the Face to shine , Oyl by which thou wilt be made able to honour both God and Man in some good measure as becomes thee . I might have enlarged upon this head , and have shewed you many more particulars wherein this term of [ pure ] might serve for the better setting forth of the Excellency of this Water of Life , but I shall proceed no further upon this , but will come to that which remains . Secondly , As this River of Water of Life , is said to be PURE , so 't is said to be [ clear . ] He shewed me a pure River of Water of Life , CLEAR . This term has also its particular signification , and therefore ought to be heeded . 1. [ Clear ] is set in opposition to dark , therefore some are said to be clear as the Sun. And again , The Light shall not be clear nor dark . In both these places [ CLEAR ] is to be taken for light , day-light , Sun-light ; for indeed it is never day , nor Sun-shine with the Soul , until the streams of this River of Water of Life come gliding to our doors , into our Houses , into our Hearts . Hence the beginning of Conversion is called Illumination : yea , the coming of this River of Water of Life unto us is called the day-spring from on high , thorow the tender Mercy of our God. 'T is also called the dawning of the day . And hence again , these men unto whom this River of Water of life comes not , are said to be dark , darkness . Ye were sometimes darkness , but now are ye light in the Lord. Wherefore this Water is like Jonathan's honey , it hath a faculty to open the Eyes , to make them that sit in darkness see a great light . The light of the knowledge of the glory of God in the face of Jesus Christ. God who commanded the light to shine out of darkness , hath shined in our hearts to give the light ( the Spirit that enlighteneth and giveth the light ) of the knowledge of the glory of God in the face of Jesus Christ. This River casteth Beams where it goes , like the Beams of the Sun ; it shines , it casts out Rays of Glory unto those that drink thereof . The streams of this Grace were they that overtook Saul when he was going to Damascus , they were the Waters of this Flood that compassed him round about . And if you will believe him , he faith this Light from Heaven was a great light , a light above the brightness of the Sun , a light that did by the glory of it , make dark to him all the things in the World. 2. Clear ] is set in opposition to that which is not pleasing : For to be [ clear ] is to be pleasant . Hence 't is said truly the Light is sweet , and a pleasant thing it is for the Eyes to behold the clear Sun. I read of Rivers that looked red as blood , that stank like the blood of a dead man : but this is no such River . I read of Rivers whose streams are like streams of Brimstone , fiery streams , streams of burning Pitch : but this is none of them . There is a River besides all these , clear and pleasant , The streams whereof shall make glad the City of God. These are the Waters that the Doves love to sit by , because by the clearness of these streams , they can see their pretty selves as in a Glass . These be the streams where the Doves wash their Eyes , and by which they solace themselves , and take great content . These streams are instead ( as I said ) of a Looking-glass ; their clearness presents us with an opportunity of seeing our own Features . As in fair Waters , a man may see the body of the Sun , and of the Moon , and of the Stars , and the very body of Heaven ; so he that stands upon the Bank of this River , and that washeth his Eyes with this Water , may see the Son of God , the Stars of God , the Glory of God , and the habitation that God has prepared for his People . And are not these pleasant sights ? is not this excellent Water ? has not this River pleasant streams ? 3. Clear ] is set in opposition to dirty Water and muddiness . I read of some Waters that are fouled with the Feet of Beasts , and with the feet of Men , yea , and deep Waters too . Yea , saith God to some , ye have drunken of the deep Waters , And have fouled the residue with your feet , and again , As for my Flock they eat that which ye have trodden with your feet , and they drink that which ye have fouled with your feet . These Waters are Doctrines contained in the Text , muddied and dirtied by the false glosses and sluttish opinions of erroneous Judgments ; of which the poor Sheep , have been made to drink . And verily this is apparent enough , by the very colour and hue of those poor Souls : for tho the truth of God was in them , yet the very stain of Tradition and Superstition might be also seen in their Scales . For as the Fish of the River receive , by being there , the changeable colours of the Waters , so Professors , what Doctrine , they hear and drink , do look like that . If their Doctrines are muddy their Notions are muddy ; if their Doctrines are bloody , their Notions and Tempers are bloody : but if their Doctrines are clear , so are their Notions , for their Doctrine has given them a clear understanding of things . Now here we have a River of Water of Life , that is clear , clear without dirt , and mud . Clear without the humane Inventions and muddy Conceptions of unsanctified , and uninstructed Judgments ; yea , here you have a River the streams whereof lie open to all in the Church , so that they need not those instruments of Conveyance that are foul , and that use to make Water stink if they receive it to bring it to them that have need . 4. By [ clear ] we sometimes understand purgation ; or that a thing has purged it self , or is purged from those Soils , and Imputations of evil wherewith sometimes they have been charged . [ Then shalt thou be CLEAR from this thy Oath , or how shall we clear our selves . ] Something of this sence may be in the Text , for if men are not afraid to charge God with folly , which is intimated by [ That thou mightest be clear when thou art Judged , ] will they , think you , be afraid to impute evil to his word , and Grace , and Spirit ? no verily ; they are bold enough at this work . Nay , more than this , even from the Foundation of the World , men have cast slanders upon , and imputed base things unto the blessed Grace of the Gospel . But not to look so far back , Paul was one of the Pipes thorow which God conveyed this Grace to the World : and what was he counted for his so doing , but a pestilent fellow and a mover of Sedition throughout the whole World ? But behold no imputation can stick on the Grace of God , not stick long , for that , like Honey , will purge it self of what Filth is put into it , and of all bad imputations of evil men . Springs and Rivers are of a self-purging quality : Now here we have to do with a River , a River of Water of Life : but a River more slandered then ever did Naman the Syrian slander the Waters of Israel , in preferring those of Abana , and Pharpar Rivers of Damascus beyond them . But behold , now at last , when all the World have done what they can , and have cast what reproaches and slanders upon it they are able , 't is a River pure and clear . It has purged it self before Kings , it has purged it self before Princes and Judges , and all the Naamans in the World. 'T is still a River , a River of Water of Life , a River of Water of Life clear . 5. By [ clear ] we sometimes understand Purity manifest , or Innocency and Goodness made known . [ In all things you have approved your selves to be clear in this matter . ] That is , you have made it appear , and stand upon your justification , and are willing to be searched , and sounded to the bottom by those that have a desire to under-take that work . So this River of Water of Life in the Fountain , and in the streams thereof , offer themselves to the consideration and conscience of all Men. To this end , how often doth God , the head of this River , and he out of whose Throne it proceeds , call upon Men to challenge him if they can , with any evil or mis-doing towards them , either by presence or doctrin ; Hence he says ? put me in remembrance , let us plead together , declare thou ( if thou canst ) that thou mayest be justified ( and I condemned . ) So again , What iniquity have your Fathers found in me , that they are gone far from me , and have walked after vanity , and are become vain . So Christ , Which of you convinceth me of Sin. And if I have spoke evil , bear witness of the evil . So Paul , We have renounced the hidden things of dishonesty , not walking in craftiness , not handling the word of God deceitfully ; but by manifestation of the truth , commending our selves to every Man's conscience in the sight of God. All these sentences are chiefly to be applied to Doctrine , and so are , as it were , an offer to any , if they can , to find a speck , or a spot , or a wrinkle , or any such thing in this River of Water of Life . Some Men fly from it , as from a Bear ; and some are afraid to drink of it , for fear it should be poison unto them . Some again , dare not take it , 'cause 't is not mixed , and as they , poor Souls , imagine , qualified and made toothsom by a little of that which is called the Wisdom of this World. Thus one shucks , another shrinks , and another will none of God. Mean while , who so shall please to look into this River , shall find it harmless and clear . Yea , offering it self to the Consciences of all Men to make trial , if it be not the only chief good , the only necessary Waters , the only profitable for the health of the Soul , of all the things that are in the World , and as clear of mischief , as is the Sun of spots . Thirdly , As John saw this River pure and clear , so he saw it clear to a comparison . Clear , to the best of comparisons , clear as cristal . Cristal is a very clear stone , as clear as the clearest glass , if not clearer ; one may see far into it , yea thorough it , 't is without those spots , and streaks , and smirches that are in other precious Stones . Wherefore when he saith , that this River is clear as cristal : it is as if God should say , Look sinners , look to the bottom , of these my cristal streams . I have heard of some Seas , that are so pure and clear , that a Man may see to the bottom tho they may be forty foot deep . I know this River of Water of Life , is a deep River : but tho it is said to be deep , it is not said we can see no bottom . Indeed as to the wideness of it , it is said to be such as that it cannot be passed over : But I say , it is no where said that we cannot see to the bottom : nay the comparison implies , that a Man with good eyes may see to the bottom . 'T is clear , as clear as Cristal . So then we will a little look down to the bottom , and see thorough these cristal streams , what 's at the bottom of all . First , Then , the bottom of all is , That we might be saved . These things I say , saith Christ , that you might be saved ; and again , I am come that ye might have life , and that you might have it more abundantly . This is the bottom of this great River of Water of Life , and of its proceeding from the Throne of God and of the Lamb : it is that we might be saved : it is that we might live . What a good bottom is here ! What a sound bottom is here ! But few deep Rivers have a good bottom . Mud is at the bottom of most Waters in the World , even the Sea it self when it worketh , casts up Mire and Dirt , and so do the hearts of Sinners : but the bottom of this Grace of God , and of the Spirit , and Word thereof , is that we might be saved , consequently a very good bottom . Secondly , As the bottom of all is , that we may be saved ; so that we may be saved by Grace , and this is a bottom sounder and sounder . Our Salvation might have bin laid upon a more difficult bottom than this . It might have bin laid in our works , God might have laid it there , and have bin just , or he might have left us to have laid it where we would , and then to be sure we had laid it there , and so had made but a muddy bottom to have gone upon to life . But now , this River of Water of Life , it has a better bottom ; ( the Water is as clear as Cristal , look down to the bottom and see ) we are justified freely by his Grace By Grace are ye saved ; there is the bottom . Now Grace , as I have shewed you is a firm bottom to stand on , 't is of Grace that Life might be sure . Surely David was not here , or surely this was not the River that he spake of , when he said , I sink in deep Waters where there is no standing , I am come into deep Waters where the floods over-flow me : deliver me out of the Mire , and let me not sink . I say , to be sure this could not be the River : No , David was now stragled out of the way , was tumbled into some pit , or into some muddy and dirty hole ; for as for this River , it has a good bottom : a bottom of Salvation by Grace , and a Man needs not cry out when he is here , that he sinks , or that he is in danger of being drowned in mud or mire . Thirdly , The bottom of all is , as I said , that we might be saved , saved by Grace , and I will add , through the Redemption that is in Christ. This is still better and better . We read that when Israel come-over Jordan , the feet of the Priests that did bear the Ark , stood on firm ground in the bottom , and that they set up great stones for a memorial thereof . But had Jordan so good a bottom , as has this most blessed River of Water of Life , or were the Stones that Israel took out thence , like this tried Stone , this sure Foundation ? O the Throne ! this River comes out of the Throne , and we are saved by Grace through the redemption that is in him . We read that there is a City that has Foundations , Grace is one , Christ another , and the truth of all the Prophets and Apostles , as to their true Doctrine another , &c. and again , all these are the very bottom of this goodly River of the Water of Life . Fourthly , There is another thing to be seen at the bottom of this holy River , and that is , the Glory of God ; we are saved , saved by Grace , saved by Grace through the redemption that is in Christ , to the Praise and Glory of God. And what a good bottom is here . Grace will not fail , Christ has bin sufficiently tried , and God will not lose his Glory ; therefore they that drink of this River shall doubtless be saved , to wit , they that drink of it , of a spiritual Appetite to it : and thus much for the explication of the Text. I now come to make some use of the whole . You know our Discourse has bin at this time of the Water of Life , of its quantity , head-spring and quality : and I have shewed you that its nature is excellent , its quantity abundant , its head-spring glorious , and its quality singularly good . First , Let this then in the first place , be a provocation to us to be more free in making use of this Water . There are many now a-days , that are for inventing of Waters , to drink for the health of the Body : and to allure those that are ill , to buy , they will praise their waters beyond their worth . Yea , and if they be helpful to one Person in a hundred , they make as if they could cure every one . Well here you have the great Physician himself with his Water , and he calls it the Water of Life , Water of Life for the Soul ; this Water is Probatum est . It has been proved times without number : it never fails , but where 't is not taken . No Disease comes amiss to it , it cures blindness , deadness , deafness , dumbness . It makes the lips of them that are asleep to speak . This is the RIGHT Holy Water ( all other is counterfeit ) it will drive away Devils and Spirits , 't will cure Inchantments , and Witchcrafts , it will heal the Mad and Lunatick : it will cure the most desperate Melancholy , it will dissolve doubts , and mistrusts , though they are grown as hard as Stone in the heart : It will make you speak well , it will make you have a white Soul , and that is better than to have a white Skin . It will make you tast well , it will make you disrelish all hurtful Meats ; it will beget in you a good appetite to that which is good ; 't will remove Obstructions in the Stomach and Liver : It will cause that what you receive of Gods Bread , shall turn to good nourishment , and make good Blood. In a word , it preserveth Life : They that take this Water shall live longer than did old Methusalem ; and yet he lived a great while . Wherefore let me continue my exhortation to you , be more free in making use of this Water . 'T is the wholesomest Water in the World , you may take it at the third , sixth , ninth , or eleventh hour , but to take it in the morning of your Age is best , for then Diseases have not got so great a head as when they are of long continuance : consequently they will be removed with far more ease : besides , those that thus do , will receive endless Life and the comfort of it betimes ; and that you know is a double life to one . This Water , gently purges ; and yet more effectually than any others . True , where bad humors are more tough and churlish , it will shew it self stronger of Operation , for there is no Disease can be too hard for it . It will as we say , throw the House out of the Windows , but will rid us of the plague of those most deadly Infections that otherwise will be sure to make us sleep in death , and bring us with the multitude down to Hell. But 't will do us no hurt , it only breaks our sleep in security , and brings us to a more quick apprehension of the Plague of our Heart and Flesh. It will as I said afore , provoke to Appetite , but make us only long after that which is wholesome . ( If any ask why I thus allegorize , I answer , The Text doth lead me to it . ) Secondly , I advise therefore in the next place that thou get thee a dwelling place by these Waters , The beloved of the Lord shall dwell in safety by him , and the Lord shall cover him all the day long . If thou ask , where that dwelling is ? I answer , in the City of God , in , and among the Tabernacles of the most High. This River comes from the Throne , to water the City of God : and to that end it is said to run in the midst of the street of it . If ye will enquire , enquire , return , come . The Seed also of his Servants shall inherit it , and they that love his name shall dwell therein . Get thee a dwelling in Jerusalem , in the midst of Jerusalem , and then thou will be seated by this River . In old times the Ancients had their Habitations by the Rivers ; yea , we read of Aro●r that stood upon the brink of the River Arnon . Balaam also had his dwelling in his City Pethor , by the River of the Land of the Children of his People . Oh , by a River side , is the pleasantest dwelling in the World , and of all Rivers , the River of the Water of Life is the best . They that dwell there , shall not hunger nor thirst , neither shall the heat or Sun smite them , for he that hath mercy on them shall lead them , even by the Springs of Water shall he guide them . Trees planted by the Rivers , and that spread out their Roots by the Rivers , they are the flourishing Trees , they bring forth their Fruit in their Season . And the Promise is that men that take up their dwellings by this River of Water of Life , shall be fruitful as such Trees . If thou be'st a Christian , thou hast more than an ordinary call , and occasion to abide by these Waters , thy things will not grow but by these Waters . Weeds , and the excellencies of most men , we may find in the barren Wilderness , they grow under every hedge : but thine are Garden , and so choice things , and will not thrive without much Water , no , not without the Water of Gods River : dwell therefore here that thy Soul may be as a watered Garden . And when thou seeth how those that are loth to die , make provision at Tunbridge , Epsom , the Bath and other places , and what houses they get that they may have their dwellings by those Waters , then do thou consider of thy spiritual Disease , and how nothing can cure thee but this blessed Water of Life : be also much of desires to have a dwelling place in Jerusalem that thou mayest always be nigh to these Waters . Be often also in watering thy Plants with these Waters . I mean , the blessed Graces of God in thy Soul , then shalt thou grow and retain thy greenness , and prove thy self to be a Disciple indeed . And herein is God , and thy Father glorified that thou bear much fruit . Thirdly , My third word is , bless God for providing for man such Waters . These only can make us live ; all others come out of the dead Sea , and do kill : there is no living Water but this . I say , shew thy acceptation of it with thanksgiving ; if we are not to receive our Bread and Cheese , but with thankfulness , how should we bless God for this unspeakable gift . This is Soul life , life against sin , life from sin ; life against the Curse , Life from the Curse ; Life beyond Hell , beyond Desert , beyond thought , beyond desires . Life that 's pleasing ; Life , that 's profitable ; Life everlasting . Oh my Brethren ! bless God! who doth good , and gives us such Rain , filling our hearts with food and gladness . When Moses would take the heart of Israel , and took in hand to raise up their Spirits to thankfulness , he used to tell them that the Land that they were to go to , was a Land that God cared for , and that was watered with the Dew of Heaven . Yea , a land of Brooks of Water , of Fountains and Deeps that spring out of the Valleys and Hills : a Land that flowed with Milk and Honey , which is the glory of all Lands . But yet in his Description he makes no mention of a River of Water of Life : a River the Streams whereof make glad the City of God. This River is the running out of God's heart , the letting out of his very Bowels , for God is the Living God. This is his Heart and Soul. Yea , I will rejoice over them to do them good , and I will plant them in this Land assuredly , with my whole Heart , and with my whole Soul. I say , if ever Gods heart and soul appeared , it shewed it self in giving this Water of Life : and the Throne from whence it proceeds . Wherefore all the reason of the World that in the reception of it , thy heart and soul should run out and flow after him in Thanksgivings . See how David words it in the hundred and third Psalm , all the five first Verses , and do likewise . Fourthly , By the Characters that are given of this Water of Life , thou art capacitated to Judge , when a Notion , a Doctrine , an Opinion comes to Whine Ears , whether it is right good , and wholsome , or how . This River is pure , is clear , is pure , and clear as Crystal . Is the Doctrine offered unto thee so ? or is it muddy and mixed with the Doctrines of men ? look man , and see if the foot of the Worshippers of Bell be not there : and if the Waters be not fouled thereby . What Water is souled , is not the Water of Life , or at lest not the Water of Life in its clearness . Wherefore if thou findest it not right , go up higher to the Spring-head , for always the nearer to the Spring , the more pure ; and clear is the Water . Fetch then thy Doctrine from a far , if thou canst not have it good nearer hand Thy life lies at stake , the counterfeit of things is danggrous , every body that is aware , is afraid thereof . Now a counterfeit here is most dangerous , is most destructive , wherefore take heed how you hear what you hear , for , as I said before of the Fish , by your colour 't will be seen what Waters you swim in : wherefore look you well to your selves . Fifthly , Doth this Water of Life run like a River ? like a broad , full , and deep River ? Then let man , be his transgressions never so many , fear at all , but there is enough to save his Soul , and to spare . Nothing has been more common to many , than to doubt of the Grace of God : a thing most unbecoming a sinner of any thing in the World. To break the Law , is a Fact foul enough ; but to question the sufficiency of the Grace of God to save there from , is worse than sin if worse can be . Wherefore despairing Soul , for 't is to thee I speak , forbear thy mistrusts , cast off thy slavish fears , hang thy misgivings as to this upon the Hedge : and believe , thou hast an invitation sufficient thereto , a River is before thy Face . And as for thy want of goodness and works : let that by no means daunt thee , this is a River of Water of Life ; streams of Grace and Mercy . There is as I said enough therein to help thee , for Grace brings all that is wanting to the Soul. Thou therefore hast nothing to do , I mean as to the curing of thy Soul of its doubts and fears , and dispairing thoughts , but to drink and live for ever . Sixthly , But what is all this to the dead World ? to them that love to be dead ? They toss their Vanities about as the Boys toss their Shittle-Cocks in the Air , till their Foot slips , and themselves descend into the Pit. Let this suffice for this time . FINIS . Notes, typically marginal, from the original text Notes for div A30213-e160 * By Holy Writ . Heb. 4. 18. Isa. 55. 1. Revel . 21. 6. chap. 22. 17. Isa. 41. 17 ▪ 18. Notes for div A30213-e490 Vers. 9. Joh. 4. 14. Joh. 7. 37 , 38 , 39. Isa. 44. 3 ▪ Zech. 12. 10. Joh. 4. 10 , 11 ▪ 14. chap. 7. 38. Revel . 11. 11. Joh. 15. 16. Psal. 109. 18. Luk. 16. 24 , 25. Ezek. 36. 25. Pro. 3. 34. Jam. 4. 6. 1 Pet. 5. 5. Joh. 5. 21 , 25. Ephes. 2. 1. Colos. 2. 13. Ezek. 16. 8 , 9. Joh. 5. 25. Joh. 6. 63. Revel . 21. 6. chap. 22. 17. Mark. 2. 17. Ezek. 32. 14. chap. 34. 18. Ephes. 3. 18. Job 11. 9. Ezek. 47. 5. Ephes. 3. 8. Psal. 65. 9. Ezek. 47. 5. Psal. 147. 18. Joel 3. 18. Psal. 78. 20. Jude 3. Revel . 22. 17. Zech. 13. 1. Ezek. 47. 8. Psal. 104. 10. Joh. 7. 37. Eccles. 1. 7 Mic. 7. 19. Jer. 48. 11. Ezek. 47. 9. Psal. 42. 2. Psal. 63. 1. Psal. 143. 6. Psal. 36. 8. Psal. 78. 20. Revel . 7. 17. 1 Pet. 5. 10. Joh. 1. 14 , 16. Heb. 10. 29. Revel . 5. 6. Rom. 3. 24. Ephes. 1. 7. Matt. 9. 6. 1 Cor 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Ezek. 47. 1. Zech. 14. 8. Ezek. 47. 3 , 4. Exo. 25. 17. Heb. 4 16. Isa. 22. 22 , 23. Revel . 3. 7. Hose . 3. 5. Jer. 33. 9. Exo. 34. 6 , 7 , 8 , 9. Psal. 26. 2 , 3. Heb. 4. 16. Rom. 5. 21. Pro. 16. 14. Chap. 19. 12. Rom. 5. 2. Acts 3. 22 , 23. Heb. 12. 25. Heb. 2. 3. Gal. 5. 4. Matt. 25. 31. Ephe. 1. 5 , 6. Ephes. 1. 11 , 12. Rom. 15 9. 2 Cor. 9. 13. Acts 20. 24. Rom. 4. 20. Acts 13. 48. Acts 13. 38 , 39 , 40 , 41. Dan. 7. 9. Rom. 4. 16. Ephes. 1. 7 , 8. 2 Sam. 14. 14. Prov. 8. 11 , 12. Job . 49. 2. 1 Cor. 1. 21 , 22 , 23 , 24 , 25. Psal. 75. 2. Ephes. 22. 23. Joh. 16. 7. Acts 2. 16 , 17 , 18. v. 33. Isa. 32. 13 , 14 , 15 , 16 , 17. Ezek. 47. Isa. 33. 21. Revel . 22. 3. 6. Job 20. 17. Psal. 89. 14. Rom. 3. 24. 1 Joh. 1. 9. 1 Cor. 10. 3 , 4. Psal. 105. 41. Psal. 23. 6. 1 Cor. 6. 20. Heb. 9. 12. Joh. 7. 39. 2 Pet. 1. 1. Rom. 5 ▪ 21. 2 Sam. 21 : 10 , 14. Psal. 119. 67 , 71. 1 Cor. 3. 22. Revel . 3. 19. Heb. 12. 5 , 6 , 7. 2 Cor. 3. 18. 1 King. 10. 20. Revel . 4. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. 2 Cor. 4. 13. Gal. 5. 22. 2 Tim. 1. 7. Isa. 27. 1 , 2 , 3. Revel . 3. 1 , 2 , 3. Psal. 65. 9. ver . 10. Hos. 14. 5 , 6 , 7. Isa. 58. 11. Jer. 31. 12. Isa. 25. 6. 2 Cor. 13. 14. Exo. 27. 26. chap. 30. 34. chap. 25. 11 , 17. Deut. 32. 14. Rom. 11. Job 25. 5. chap. 8. 5. Acts 20. 26. Jam. 3. 17. Mich. 6. 11. Ephes. 5. 18. Prov. 25. 16 , 27. Chap. 20. 1. 1 Tim. 6. 10. Jud. 4. Job 28. 2 2 Pet. 2. 20 , 21 , 22. Heb. 6. 7 , 8. Rom. 14. 20. Gen. 1. 31. Pro. 30. 12. Ezek. 48. 11. 1 Cor. 2. 14. Ezek. 32. 14. Job 29. 6. Psal. 92. 10. Psal. 55 21. Isa. 61. 3. Isal. 45. 7. Eccle. 9. 8. Psal. 104. 15. Judg. 9. 11. Song 6. 10. Zech. 14. 6. Heb. 10. 32. Luk. 1. 78. 2 Pet. 1. 19. Ephes. 5. 8. 1 Sam. 14. 27. Mal. 4. 16. 2 Cor. 4. 6. Acts 9. 3. chap. 22. 6. chap. 26. 13. Exo. 7. 19. 20. 2 King. 3. 22 , 23. Isa. 30. 33. Dan. 7. 7 , 10. Isa. 34. 9. Psal. 46. 4. Song 5. 12. Ezek. 34. 18 , 19. Gen 24. 8 , 14. chap. 44. 16. Psal. 51. 4. Acts 24. 5 , 6. 2 Kings 10. 11 , 12 ▪ 2 Cor. 7. 11. Isa. 43. 26 : Jer. 2. 5 : Joh. 8. 46. chap. 18. 23. 1 Cor. 4. 2● Joh. 5. 34. chap. 10. 10. Rom. 3. 24. Ephes. 2. 5. 8. Rom. 4. 16. Psal. 69. 2. 14. Josh. 2. 17. chap. 3. 1 , 2 , 3. Isa. 28. 16. Heb. 11. 10. Ephes. 2. 19 , 20. Acts 26. 18. Isa. 5 4 , 5. Song . 7. 9. Gal. 3. 1 , 2 , 3. Mar. 16. 17 , 18. Ezek. 36. 26. Colos. 4. 6. Ezek. 36 , 25. Isa. 30. 22. Joh. 4. 14. Gen. 5. 27. Mat. 20. 3 , 4 , 5 , 6. Eccle. 11. 1 , 2 , 3 , 4. Deut. 32. 12. Revel . 22. Psal. 69. 34 , 35 , 36. Josh. 13. 9. Isa. 49. 10. Psal. 1. 3. Jer. 17. 8. Jer. 31. 12. Isa. 21. 1 , 2 , 3. Joh. 15. 8. 2 Cor. 9. 14 , 15. Deut. 8. 6 , 7 , 8. Exo. 3. 8. chap. 13. 15. Lev. 20. 24. Numb . 14. 8. Jer. 22. 41. Job 36. 3. 
A26948	----	Mr. Richard Baxter's last legacy in select admonitions and directions to all sober dissenters. Baxter, Richard, 1615-1691. 1697 Approx. 182 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-02 (EEBO-TCP Phase 1). A26948 Wing B1297_VARIANT ESTC R25271 08834002 ocm 08834002 41925 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26948) Transcribed from: (Early English Books Online ; image set 41925) Images scanned from microfilm: (Early English books, 1641-1700 ; 1274:13) Mr. Richard Baxter's last legacy in select admonitions and directions to all sober dissenters. Baxter, Richard, 1615-1691. [6], 59 [i.e. 67] p. Printed and are to be sold by E. Whitlock, London : 1697. "To whom, being dead, he yet speaketh." Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Controversial literature. Devotional literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-10 Andrew Kuster Sampled and proofread 2005-10 Andrew Kuster Text and markup reviewed and edited 2006-01 pfs Batch review (QC) and XML conversion Mr. RICHARD BAXTER's LAST LEGACY IN SELECT ADMONITIONS AND DIRECTIONS TO ALL Sober Dissenters . To whom — Being dead , he yet speaketh . LONDON : Printed and are to be Sold by E. Whitlock , near Stationer's - Hall. 1697. THE PREFACE TO DISSENTERS . THE Instructions here recommended as Mr. Baxter's Legacy , were collected out of his own genuine Writings , and perused by him in his Life-time , and being much for his Reputation with all sober Persons ; he seemed well pleased with them , notwithstanding much obloquy and reproach from divers Dissenters ; for in the Preface to his Christian Directory , he says , It was objected , that his Writings differing from the common Judgment , had already caused offence to the Godly ; to which he answers , If God bless me with opportunity and help , I will offend such Men much more , by endeavouring farther than ever I have done , the quenching of that Fire which they are still blowing up , and detecting the Folly and Mischief of those Logomachies by which they militate against Love and Concord , and inflame and tear the Church of God. And in his Second Admonition to Bagshaw , he stiles himself a Long-maligned and resisted endeavourer of the Churches Vnity and Peace ; and in p. 11. of that Book , he thus declares his Christian temper and resolution . If Injuries or Interest would excuse any Sin , I think their are few Ministers in England who have more inducement to the angry separating way than I have ; But shall I therefore wrong the Truth ? God forbid ! and p. 52. He further tells Bagshaw , I repent that I no more discouraged the Spirit of peevish quarrelling with Superiours and Church Orders , and though I ever disliked it and opposed it , yet that I sometimes did too much encourage such as were of their temper , by speaking too sharply against those things which I thought to be Church Corruptions , and was too loth to displease the Contentious , for fear of being uncapable to do them good , meeting with too few Religious Persons that were not too much pleased with such invectives ; and when Mr. Bagshaw objected , that he chose to communicate on Easter-day in a very populous Church , purposely that it might be known ; he answered , p. 76. If a Man by many years forbearing all publick Prayers , and Sacraments should tempt others to think that he is against them or counts them needless , How should he cure that Scandal , but by doing that openly and pleading for it which he is supposed to be against ? Ministers being bound to teach the People by Example as well as Doctrine . The Question which he maintained against Mr. Bagshaw was , Is it lawful to hold communion with such Christian Churches as have worthy or tollerable Pastors , notwithstanding the Parochial order of the Ministers Conformity and use of the Common Prayer-Book ? And concludes , p. 89. That we ought to do so when some special Reasons as from Authority , Scandal , &c. do require it . He saith , I wrote a Book at the end of my Cain and Abel on purpose to shew the lawfulness of communicating with the Church of England ; but before it was printed , Dr. Owen ( having heard of it ) sent me 12 Arguments against joyning with the Church of England , which I answered ; whereupon a swarm of Revilers poured out their keenest Censures upon me ; one said I was an Apostate ; another said that my Treatise of Episcopacy fully proved the duty of Separation , and I were reported to be a pleader for Baal and Anti-christ ; in Answer to all which , I published a Treatise in defence of Catholick Communion , to which I refer you . I will tell the World a certain Truth , I Preach , I Write , I frequently and openly talk against Separation , and for the lawfulness of joyning with the Church in the use of the Liturgy , and to rebuke Mens extreams and censures of the Episcopal Clergy , and for an impartial Love of all true Christians . I sharply reprove the weak Reasonings of those that are otherwise minded , and by this I occasion the true Sectarians every where to speak against me , Apol. p. 62. I take it for a duty to Preach against Schism , Sedition , and Rebellion and all Principles that tend to breed or feed them , and to use all Opportunities and Interest in the People to promote their Loyalty and Publick Peace , p. 18 , 19. I did not vary from my most early Opinion concerning these things , for in my Epistle to the Saints Rest , I gave the same Admonition to my Flock at Kidderminister in these words . I charge you in Christ's name , as you will answer it when we shall meet at Judgment , that you faithfully and constantly practise these Directions — Above all , see that ye be followers of Peace and Vnity in the Church , and among your selves . I differ from many in several things of considerable moment , yet if I should zealously press my judgment on others so as to disturb the Peace of the Church , and separate from my Brethren , I should fear least I should prove a Firebrand in Hell , for being a Firebrand in the Church : And for all the interest I have in your Judgments and Affections , I charge you , that if God should give me up to any Factious Church-rendring course , that you forsake me , and follow me not a step , believe not those to be Friends of the Church , who would cure her by cutting her Throat . Vpon writing my Cure of Church Divisions , Mr. Bagshaw , p. 152. Published other Invectives against me , as that one worthy of credit told him , that the Learned and Judicious Mr. Herle , having read that Book , said , That it had been better for the Church of God , if Mr. Baxter's Friends had never sent him to School , and that Mr. Cawdry had a like opinion of that Book , and that another Person as knowing in the Mystery of Godliness , as either of them , told a Friend of his , that notwithstanding the noise about Mr. Baxter , he would end in Flesh and Blood. But Mr. Baxter was well fortified against these obloquies , having been surfeited , as he says , with humane Applause . But notwithstanding all these Clamours and vexatious Troubles , Mr. Baxter kept a constant course , pleading for Concord and Vnity almost in every Book which he set forth , and that with such cogent Arguments , as the like are scarce to be found on any other Subject which he hath written upon , as from the following Admonitions collected out of a few of his many Treatises will appear to the Judicious Reader ; and many more may be observed in those that are conversant in his Writings , wherein although some things accidentally written , may seem to be contradictory , yet as he told Mr. L'Estrange he was well able to reconcile them . And by his distinctions he hath reconciled many seeming Contradictions , by help whereof , as Mr. Silvester observed in the Preface to his Life , as he could speak what he would , so he could prove what he spake . I am well perswaded , that by the following Collections , any impartial Separatist may find sufficient Arguments to resolve all his Scruples and Objections against Conformity to the Established Worship , for which end they are now Published by the Collector . But I foresee it will be necessary to obviate two Objections that will be made against these Admonitions : First , That Mr. Baxter hath written plain Contradictions to them , and the Separating Brethren will adhere to his First Sentiments which lead them to their Non-conformity ; to which I Answer , That Mr. Baxter gave them this Precaution in one of his first and best Treatises , charging them strictly , that if God should give him over to any Church-rendring course , that they would forsake him , and not follow him a step . Secondly , That what they interpret as Contradictions , were in Truth no other then Confessions of his former mis-apprehensions and passionate heats of his intemperate Zeal ; but these are the Results of his sedate and rational Deliberation . The great Apostle St. Paul , was not ashamed to record in Holy Writ , what enormities a misgrounded Zeal had hurried him into , while he was in an estate of Ignorance and Vnbelief , 1 Tim. 1. 13. and this doubtless was Mr. Baxter's practice for reflecting upon what he had said , or done , to countenance the Separating way ; he saw it had done more hurt than good , for which reason he recanted them . But these instructions of his are like the Coelestial Bodies , which carry light and benign influences with them ; they are self-evident , and speak home to the Judgment and Consciences of all unprejudiced Men , who cannot resist the force of that Reason and Demonstration , which inspires every part of them with so much Life and Power , Beauty and Ornament , Consistency and Symmetry , as will render them highly Acceptable , Amiable , and Beneficial to such as shall embrace and practise them . As for such Dissenters as have conceived any hard thoughts of Mr. Baxter , or these his Admonitions , I intreat them to consider , whether they can answer or confute them to the satisfaction of their own Consciences , and if they cannot , then whether it be not rational and pious to walk by these directions which tend so much to the establishment of the publick Peace of this divided Church and Nation , and to their own present and eternal welfare . 2. Objection . It may be said that these Amonitions are now become unseasonable , there being a Toleration granted to Men of all Perswasions to Worship God after their several modes . Answ . To this I say , that Schism is a Sin antecedent to all Humane Constitutions , as being directly forbid in the Holy Gospel , and consequently will continue to be sinful , tho' all the Kings and Rulers of the Earth should indulge , and tolerate them ; for the Laws of Men cannot make void the Law of God , nor alter the nature of things , and justifie or make that to be good which the only Lawgiver of Christians hath condemned as unlawful ; and as it is said of Poligamy among the Jews , that the Law of Moses connived at it , for the hardness of their hearts , so it is for the hardness and uncharitableness of Mens Spirits , that Rulers are constrained for a time to tolerate and bear with many things that are Offensive and Prejudicial to the prosperity of their Government . For Toleration far differs from the approbation of a thing , and implieth the unlawfulness thereof , rather than the Justification of it . Besides , the present Toleration is far from intending or making an establishment of the Practises which are tolerated to the prejudice of the Church , which hath for many Ages , and now doth continue in actual possession of all its Powers and Priviledges as in time past . So that as the present Schism and Separations is possitively condemned by the Laws of the Gospel , so they have not any approbation from the Laws of Men , but what the corruptions of Men , and their ungovernable Tempers make tolerable on some pressing occasions , and unhappy juncture of Affairs . I beseech you therefore read the following Admonitions without Prejudice , and judge of them by the end for which they were first written by Mr. Baxter , and are now published by , &c. Mr. RICHARD Mr. RICHARD BAXTER's LAST LEGACY TO ALL Sober Dissenters . Of the Church . IN a Petition drawn by Mr. B. to be presented to the King , He makes this a part of the Profession of his Religion . I do willingly profess my consent to all the Holy Canonical Scriptures , as the Word of God ; And to the Doctrine of the Church of England professed in the 39 Articles of Religion , as in sense agreeable to the Word of God. And I renounce all Errors or Heresies contrary to any of these . And I do hold , that the Book of Common-Prayer , and of Bishops , Priests and Deacons , containeth in it nothing so disagreeable to the Word of God , as maketh it unlawful to live in the peaceable Communion of the Church that useth it . Mr. Baxters Life Part 3. p. 161. Mr. Baxter in his Reasons for the Christian Religion , p. 464. Sect. 2. The Church of Christ being his Body is but one , and hath many parts , but should have no Parties , but Unity and Concord without Division . § 3. Therefore no Christian must be of a Party or Sect as such , that is , as dividing it self from the rest , causing Schism or Contention in the Body , or making a rent unnecessarily in any particular Church which is a part . § 8. Nothing will warrant us to separate from a Church as no Church , but the want of something essential to a Church . § 11. It is essential to particular Political Churches , that they be constituted of true Bishops or Pastors and of Flocks of baptized or professed Christians , united for holy Communion in the Worshipping of God , and the promoting of the Salvation of the Several Members . § 12. It is essential to a true Bishop or Pastor of the Church to be in Office ( that is in authority and obligation ) appointed by Christ in Subordination to him in the three parts of his Offices , Prophetical , Priestly and Kingly . That is , to teach the People , to stand between them and God in Worship , and to guide or govern them by the Paternal exercise of the Keys of his Church . § 15. If a Church which in all other respects is purest and best , will impose any sin upon all that will have any local Communion with it , tho' we must not separate from that Church as no Church , yet must we not commit that sin , but patiently suffer them to exclude us from their Communion . § 1. We do not say you are no true Ministers nor Churches , nor that it is unlawful to communicate with you . Apology , p. 82. See also p. 87. 89. § 2. Where Parish Bounds are judged necessary , all Persons living in the Parish may be constrained to hear Publick Teaching , and to Worship God either in that , or in some other approved or tolerated Church within their convenient reach , or Neighbourhood . Way of Concord . Part 3. p. 139. § 3. The People are no Judges who is fit to be , and shall be a Minister of Christ , the Supream Civil Magistrate is Judge whom he must countenance , maintain and tolerate — The disposal of the Tithes and Temples is in the Power of the Prince and Patron by his grant — Who but Physitians are fit to judge , who is meet to be a Licensed Physitian . p. 127. Of the 2d . Defence . § 4. In case of meer different Modes , Circumstances , and Order of Worship , see that you give Authority , and the Consent of the Church where you are , their due : Christian Directory , Part. 3. p. 13. § 5. Conform your selves to all the Lawful Customs and Gestures of the Church with which you joyn ; You come not thither proudly to shew your selves wiser than they in the Circumstances of Worship , nor needlesly to differ from them , much less to harden Men into a Scorn of strictness , by seeing you to place Religion in singularities in lawful and indifferent things , but you come to Exercise Peace , Love , and Concord , and with one Mind and Mouth to glorifie God ; stand when the Church standeth ; sit when the Church sitteth , and kneel when the Church kneeleth , in cases where God doth not forbid it . Christian Directory , p. 71. Part 3. § 6. Temples Utensels , Lands devoted and lawfully separated by Man for holy uses are holy , as justly related to God by that Separation . Every thing should be reverenced according to the measure of its Holiness , and this expressed by such Signs and Gestures as are fit to honour God , to whom they are related . And so to be uncovered in a Church , and use reverent Cariage and Gestures there , doth tend to preserve due reverence to God and to his Worship , 1 Cor. 16. 20. Christian Directory , Part 3. p. 167. § 7. Plain intelligible Church Musick which occasioneth not Divisions , but the Church agreeth in , for my part , I never doubted but to be lawful . For 1. God set it up long after Moses's Ceremonial Law by David , Solomon , &c. 2. It is not meerly an Instituted Ceremony , but a Natural help to the Minds alacrity ; and it is a Duty , not a Sin to use the helps of Nature and lawful Art. As it is Lawful to use the help of Spectacles in reading the Bible , so is it of Musick to exhilerate the Soul to God. 3. Jesus Christ joyned with the Jewes that used it , and spake not against it . 4. No Scripture forbids it . 5. Nothing can be said against it , but what may be said against Tunes and melody of Voices ; yea it is not a humane Invention , as the last Psalm and many others shew , which call us to praise the Lord with Instruments of Musick . § 8. Let not prejudice against Melody or Church-Musick possess you with a splenatick disgust of that which should be your most joyful work , if you know how much the Incorporate Soul must make use of the Body in harmony , and the joyful praises of Jehovah . Do not then Quarrel with lawful helps , because they are sensible and corporal , Christian Direct . p. 72. Part. 3. p. 167. Harmony and Melody are so high a Pleasure of the Sense , that they are nearest to rational delight , if not participating of them , and exceedingly fitted to elevate the Mind and Affections unto God. We the Ministers who drew up the Worcester Agreement , required our People to declare in these Words : IAB do consent to be a Member of the particular Church of Christ in D. whereof , EF is Teacher and Overseer , and to submit to his Teaching and Ministerial guidance and over-sight , according to God's Word . Of the Doctrine of the Church of England . As for the Doctrine of the Church of England , the Bishops and their Followers from the first Reformation begun by King Edward the Sixth , were sound in Doctrine , adhearing to the Augustine method expressed now in the Articles and Homilies ; they differed not in any considerable point from those whom they called Puritans , but it was in the form of Government , Liturgy and Ceremonies , that the difference lay . The Independents as well as the Presbyterians offer to Subscribe the XXXIX Articles as distinct from Prelacy and Ceremony . And when I was in the Country , I knew not of one Minister to ten that are now silenced , that was not in the main of the same Principles with my self . Mr. Baxter's Reasons for Obedience in Lawful things , Page 483. of his Five Disputations . Sect. 1. Lest Men that are apt to run from one extream into another , should make an ill use of that which I have before written , I shall here annex some Reasons to perswade Men to just Obedience , and preserve them from any sinful Nonconformity to the commands of their Governours , and the evil effects that are like to follow thereupon . § 2. But First I will lay together some Propositions for decision of the Controversie ; How far we are bound to obey Mens Precepts about Religion ? Especially in case we doubt of the lawfulness of obeying them ? And so cannot obey them in Faith ? § 3. Briefly : 1. We must obey both Magistrates and Pastors in all things lawful which belong to their Offices to command . 2. It belongs not to their Office to make God a new Worship ; But to command the Mode and Circumstances of Worship belongeth to their Office : for guiding them wherein God hath given them general Rules . 3. We must not take the lawful Commands of our Governours to be unlawful . 4. If we do through weakness or perversness take Lawful things to be unlawful , that will not excuse us in our disobedience . Our error is our Sin , and one sin will not excuse another Sin. Even as on the other side , if we judge things unlawful to be lawful , that will not excuse us for our disobedience to God in obeying Men. 5. As I have before shewed , many things that are miscommanded , must be obeyed . 6. As an erroneous judgment will not excuse us from Obedience to our Governours , so much less will a doubtfulness excuse us . 7. As such a doubting , erring judgment cannot obey in ( plenary ) Faith , so much less can he disobey in Faith. For it is a known Command of God , that we obey them that have the Rule over us : but they have no Word of God against the act of Obedience now in quection . It is their own erring judgment that intangleth them in a necessity of sinning ( till it be changed . ) 7. In doubtful Cases , it is our duty to use God's means for our Information : and one means is to consult with our Teachers , and hear their words with teachableness and meekness , 8. If upon advising with them we remain in doubt about the lawfulness of some Circumstance of order , if it be such as may be dispensed with , they should dispence with us : if it may not be dispensed without a greater injury to the Church or Cause of God , than our dispensation will countervail , then is it our duty to obey our Teachers , notwithstanding such doubts : For it being their Office to Teach us , it must be our duty to believe them with a Humane Faith , in cases where we have no Evidences to the contrary : And the Duty of Obeying them ☞ being certain , and the sinfulness of the thing commanded being uncertain and unknown , and only suspected , we must go on the surer side . 9. Yet must we in great and doubtful cases , not take up with the suspected judgment of a single Pastor , but apply our selves to the unanimous Pastors of other Churches . 10. Christians should not be over busie in prying into the ☞ work of their Governours , nor too forward to suspect their determinations : But when they know that it is their Rulers work to guide them by determining of due Circumstances of Worship , they should without causeless scruples readily obey , till they see just reason to stop them in their obedience ; They must not go out of their own places to search into the Actions of another Man's Office , to trouble themselves without any cause . No reason can be given , why a lawful thing should become unlawful ? Because a lawful Superior doth command it , else Superiors may take away all our Christian Liberty , and make all things unlawful by commanding them ; you would take it ill from a Child or Servant when you bid them learn a Form of Prayer or Catechism , if they should say it was lawful for us till you commanded it , but because you bid us it is unlawful . § 4. And now I intreat all humble Christians readily to obey both Magistrates and Pastors in all lawful things ; and to consider , to that end , of these Reasons following . Reas . 1. If you will not obey in Lawful things , you deny Authority , or overthrow Government it self , which is a great Ordinance of God , established in the fifth Commandment with promise : And as that Commandment respecting Societies and common good , is greater than the following commands , as they respect the private good of our Neighbours , or are but particular means to that Publick good , whose Foundation is laid in the Fifth Commandment ; so accordingly the sin against this Fifth Commandment must be greater than that against the rest . § 5. Reas . 2. In disobeying the lawful commands of our Superiors , we disobey Christ , who ruleth by them as his Officers . Even as the disobeying a Justice of Peace or Judge is a disobeying of the Soveraign Power ; yea in some cases when their Sentence is unjust . Some of the Ancient Doctors thought that the Fifth Commandment was the last of the First Table of the Decalogue ; and that the Honouring of Governors is part of our Honour to God , they being mentioned there as his Officers , with whom he himself is honoured or dishonoured , obeyed or disobeyed : For it is God's Authority that the Magistrate , Parent , and Pastor is endued with , and empowred by to rule those that are put under them . § 6. Reas . 3. What confusion will be brought into the Church if Pastors be not obeyed in things lawful ? For instance : If the Pastors appoint the Congregation to Assemble at one hour , and the People will scruple the time , and say , it is unlawful , and so will choose some of them one time , and some another , what disorder will here be ? and worse , if the Pastors appoint a Place of Worship , and any of the People scruple obeying them , and will come to another place , what confusion will here be ? People are many , and the Pastors are few : And therefore there may be some Unity if the People be ruled by the Pastors ; but there can be none , if the Pastors must be ruled by the People , for the People will not agree among themselves : And therefore if we obey one part of them , we must disobey and displease the rest . And their ignorance makes them unfit to rule . § 7. Reas . 4. Moreover , Disobedience in matters of Circumstance , will exclude and overthrow the Substance of the Worship it self . God commandeth us to pray : If one part of the Church will not joyn with a stinted form of Prayer , and the other part will not joyn without it , but both Parties cannot be pleased , and so one part must cast off Prayer it self , or separate from the rest . God commandeth the Reading , and Preaching , and Hearing of the Scripture , and the Singing of Psalms : But he hath left it to Man to make or choose the best Translation of Scripture , or Version of the Psalms . Now if the Pastor appoint one Version and Translation , and the Church joyn in the use of it , if any Members will scruple joyning in this Translation or Version , they must needs forbear the whole duty of Hearing the Scripture , and Singing Psalms in that Congregation . If they pretend a scruple against the appointed time or place of Worship , they will thereby cast off the Worship it self . For if they avoid our Time or Place , they cannot meet with us , nor Worship with us . § 8. Reas . 5. And when they are thus carried to separate from the Congregation , upon such grounds as these , they will be no where fixt , but may be still subdividing , and separating from one another , till they are resolved into individuals , and have left no such thing as a Church among them . For they can have no assurance or probability , that some of themselves will not dissent from the rest in one Circumstance or other , as they did from their Pastors and the Church that they were of before . § 6. Reas . 9. By this means the Wicked that are Disobedient to their Teachers , and reject the Worship of God it self , will be hardened in their Sin , and taught by Professors to defend their Ungodliness : For the very same course that you take will serve their turns . They need not deny any Duty in the Substance , but deny the Circumstance , and so put off the Substance of the Duty . If a Wicked Man will not hear the Word Preached , he may say [ I am not against Preaching ; but I am unsatisfied of the lawfulness of your Time or Place , I am in judgment against coming to your Steeple-house , or against the Lord's Day . ] And so he shall never hear , though he say he is for Heating . If a Wicked Man will not be personally instructed , or admonished , or be accountable to the Church or Pastors for any scandals of his life , nor submit to any Discipline , he may say [ I am for Discipline , I know it is my duty to be instructed : but I am not satisfied that I am bound to come to you when you send for me , or to appear at such a place as you appoint : the Word of God nameth no time or place , and you shall not deprive me of my Liberty . ] If a Wicked Man would not hear or read the Scripture , or sing Psalms , he may say , that he is for the Duty , but he is only against this and that Translation and Version : And so while every Version is excepted against the Duty is as much evaded , as if it were denied it self . By this device it is that the Rebellion of unruly People is defended : They run to the Circumstances of the Duty , and ask [ Where are they bound to come to a Minister ? or to be examined by him , in order to a Baptism or Lord's Supper ? or to speak their consent to be Church-members , or to subscribe to a Profession , or to read an English Bible , or to hear in a Steeple-house , with many such like . ] Thus also it is that they put off Family-prayer , and ask , [ Where are they bound to pray in their Family Morning and Evening ? ] and so keep no constancy in Family-prayer at all , under pretence of denying only the Circumstances . § 10. Reas . 7. By this Disobedience in things lawful , the Members of the Church will be involved in contentions , and so ingaged in bitter Uncharitableness , and Censures , and Persecutions , and Reproaches of one another : which scandalous courses will nourish Vice , dishonour God , rejoyce the Enemies , grieve the Godly that are Peaceable and Judicious , and wound the Consciences of the contenders . We see the beginning of such Fires are small , but whither they tend , and what will be the end of them , we see not . § 11. Reas . 8. By these means also Magistrates will be provoked to take Men of tender Consciences for factious , unruly , and unreasonable Men , and to turn their Enemies , and use violence against them , to the great injury of the Church : when they see them so self-conceited , and refusing Obedience in lawful Circumstances . § 12. Reas . 9. By this means also the Conversion and Establishment of Souls will be much hindred , and People possessed with Prejudice against the Church and Ordinances , when they take us to be but humorous People , and see us in such Contentions among our selves . To my knowledge , our late difference about some such lesser things , hath turned off , or hindered abundance of People from liking the holy Doctrine and Life which we profess . § 13. Reas . 10. It will seem to the wisest , to savour of no small measure of Pride , when People on the account of lawful Circumstances , dare set themselves against their Governours and Teachers , and quarrel with the Ordinances of God , and with the Churches : Humble Men would sooner suspect themselves , and quarrel with their own Distempers , and submit to those that are wiser than themselves , and that are set over them for their Guidance by the Lord. There may more dangerous Pride be manifested in these matters , than in Apparel , and such lower Trifles . § 14. Reas . 11. Consider also what yielding in things lawful the Scripture recommendeth to us ? How far yielded Paul when he Circumcised Timothy ? Acts 16. 3. And when he [ took the men , and purified himself with them in the Temple , to signifie the accomplishment of the days of Purification until that an Offering should be offered for every one of them ] and this for almost seven days , Acts 21. 26 , 27. with the foregoing Verses . § 15. So 1 Cor. 9. 19 , 20. [ For though I be free from all Men , yet have I made my self Servant unto all , that I might gain the more : And unto the Jews I became as a Jew , that I might gain the Jews ; to them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law. To the weak I became as weak , that I might gain the weak : I am made all things to all Men , that I might , by all means save some , and this I do for the Gospels sake , &c. ] Study this Example . § 16. Read also Rom. 14. and 15. Chapters , how much Condescension the Apostle requireth even among Equals , about Meats and Days . And 1 Cor. 8. 13. the Apostle would tye up himself from eating any flesh while the World standeth , rather than make a weak Brother to offend . Many other Passages of Scripture require a Condescension in things of this indifferent nature , and shew that the Kingdom of God doth not consist in them . § 17. And Matthew 12. 1 , 2 , to 9. you find that Hunger justified the Disciples of Christ for plucking and rubbing the Ears of Corn on the Sabbath days . And Hunger justified David , and those that were with him , for entring into the House of God , and eating the Shew-bread , which was not lawful for him to eat , nor for them which were with him , but only for the Priests : And the Priests in the Temple were blameless for prophaning the Sabbath-day . ] Now if things before accidentally evil , may by this much Necessity become lawful and a duty , then may the Commands of Magistrates or Pastors , and the Unity of the Church , and the avoiding of Contention , and Offence , and other Evils , be also sufficient to warrant us in obeying , even in convenient Circumstantials of the Worship of God , that otherwise could not be justified . § 18. Reas . 12. Lastly consider , how much God hath expressed himself in his Word to be pleased in the Obedience of Believers . Not only in their Obedience to Christ immediately , but also to him in his Officers , 1 Sam. 15. 22. [ Behold to obey is better than Sacrifice , &c. ] Col. 3. 20 , 22. [ Children obey your Parents in all things , ( that is , all lawful things ) for this is well-pleasing to the Lord. ] [ Servants obey in all things your Masters according to the flesh , &c. ] And Obedience to Pastors is as much commanded , 1 Thes . 5. 12 , 13. [ We beseech you Brethren , to know them which labour among you , and are over you in the Lord , and admonish you , and esteem them very highly , &c. ] Heb. 13. 17. [ Obey them that have the rule over you , and submit your selves , for they watch for your Souls , as they must give account , &c. ] So Verse 7. and 24. 1 Tim. 5. 17 , &c. § 19. As the general Commission to a Parent , or Master , or Magistrate to govern their inferiour Relations , doth authorize them to many particular Acts belonging to their Office , that were never named in their Commission : so your general Command to obey them , obligeth you to obey them in the said particulars . And so it is also betwixt the Pastors and the Flock , in Matters belonging to the Office of a Pastor . § 20. If a Child shall ask a Parent , [ Where doth God's Word allow you to command me to learn this Catechism , or read this Divine's Writings , or repeat this Sermon , or write it ? &c. ] doth not the question deserve to be answered with the Rod ? The general Commission for Parents to govern their Children is sufficient . So if a School-master command his Scholars to come to such a place to School , and to take their places in such an order , and to learn such Books , and do such Exercises , &c. the general Commission that he hath to Teach and Govern them , will allow him to do all this . ( Though it will not allow him to set his Scholars to any Artifice or Manual Operation alien to his Profession . ) So if a Minister determine of the variable Circumstances of Worship , as what Place and People shall come to , and at what time , to be Catechised , Examined , Instructed , &c. what Translation or Version of Psalms to use , what Utensils to make use of about God's Service , or such like , he is warranted for this by his General Commission . And if he miss it in the Manner , by choosing inconvenient Circumstances , or by unnecessary Determination of Points that should rather be left undetermined to Liberty , thought this be his own Sin , it will not excuse the People from Obedience ; unless the Errour of his Directions be so great as would frustrate the Ordinance it self , or do more harm than our Disobedience would do ; which in Circumstantials is rarely found . By long Experience I am assured , that Practical Religion will afford both to Church , State , and Conscience more certain , and more solid Peace , than contending Disputers , with all their pretences of Orthodoxness , and Zeal against Errours for the Truth , will ever bring , or did ever attain to . Holy Common-wealth , p. 352. God never instituted Churches to be kept up in Disobedience to those Christian Magistrates which he Commands us to obey upon pain of Damnation . Disobedience to our Rulers is in Ministers double Treason and Wickedness . Page 30. of the 1st Plea. Princes and Rulers may forbid all that preach Rebellion and Sedition , and may punish them if they do it : and may hinder the Incorrigible , whose preaching may do more hurt than good , from exercising their Ministry , or preaching within their Dominions . Pag. 32. They should see that their Kingdoms be well provided of Publick Preachers and Catechists : And may by due means compel the Ignorant to hear and learn what Christianity is . And Sect. 37. They ought to be Preservers of Peace and Charity among Churches , and to hinder Preachers from uncharitable and unrighteous Reviling each other , and their unpeaceable Controversies and Contentions . Pag. 35. Sect. 40. They may make their own Officers circa Sacra , to execute their Magistratical Power : And if they authorize any particular Bishops or Pastors to exercise any such Power as belongs to the Prince to give , not contrary to Christ's Laws — we judge that the Subjects ought to obey for Conscience sake . Christian Direct . He that is silenced by a just Power , though unjustly , in a Country that needeth not his preaching , must forbear therefore . Let none perswade you ( i. e. ) the Magistrates , that you are such Terrestrial Animals that have nothing to do with the Heavenly Concernment of your Subjects ; Bodily things ( Rewards and Punishments ) are the Means whereby you may promote it ; you are Custodes utriusque tabulae , and must bend the force of all your Government to the Saving of the Peoples Souls . The Mischief of Separation . The Mischief of Separation lies not in the bare Errour of Judgment , but in the Unchristian and Church-dissolving Division and Alienation , which thence followeth ; contrary to that Humility and Love , which is the visible Character of Christians , and to that Oneness , which is still in Scripture ascribed to the visible Church . Alas , that Pride and Ignorance should have such power among Believers , that Men cannot be of several Judgments in lesser Points , but they must needs be of several Churches . God will make us value Peace and Union a little more , before we shall taste of the perfect everlasting Peace and Union ; yea , before we shall see the Blessing of Union in the Church . Wounding is a dividing , healing is a re-uniting ; a Building is of many Stones or Pieces orderly conjoyned ; a Church is an Aggregation of Individuals , an Association of Believers : What then is it to demolish , but to separate and disjoyn ? and what is it to dissolve Churches , but to break their Association , to reduce them to the Individuals , to cut them into shreds ? As for the Differences in way of Government , between the moderate Presbyterians , Independants , Episcopal , and Erastian , I make no doubt , but if Mens Spirits stood not at a greater distance than their Principles , they would quickly be united . But of all the four sorts , there are some that run so high in their Principles , that they run out of the hearing of Peace or Truth . — For Anabaptism and Antinomianism God spake effectually against them , by those wondrous Monsters in New-England ; but Wonders are over-lookt , where the heart is hardned , and God intends to get his Justice a Name . The fearful Delusions , that God hath formerly given them over to , and the horrid Confusion which they have introduced where they have sprung , hath spoken fully against both these later Sects . The weeping Eyes , the bleeding Sides , the lacerated Members of these Churches , the reproach of the Gospel , the disappointed Reformation , the hideous Doctrines , and unheard of Wickedness that hath followed them , the contemned Ordinances , the reproached , slandered , and ejected Ministers , the Weak that are scandalized , the Professors are apostalized , the Wicked hardned , and the open Enemies of the Gospel , that now insult ; all these do describe them more plainly to England , than words can do , and cry loud in the Ears of God and Man. What will be the Answer , time will shew ; but from Rev. 2. 14 , 15 , 16 , &c. we may probably conjecture . He that is not a Son of Peace , is not a Son of God. All other Sins destroy the Church consequently , but Division and Separation demolish it directly . Building the Church is but an orderly joyning of the Materials , and what then is disjoyning but pulling down ? Many Doctrinal differences must be tolerated in a Church , and why , but for Unity and Peace ? therefore Disunion and Separation is utterly intolerable . Believe not those to be the Churches Friends , that would cure and reform her by cutting her throat . Those that say , no truth must be concealed for Peace , have usually as little of the one as the other . Study Gal. 2. 22. Rom. 14. 1. Acts 21. 24 , 26. 1 Tim. 1. 4. & 6. 4. Titus 3. 8 , 9. I hope , sad experience speaks this lesson to your very hearts , if I should say nothing . Do not your hearts bleed to look upon the State of England , and to think how few Towns , or Cities there be ( where is any forwardness in Religion ) that are not cut into shreds and crumbled as to dust , by Separations and Divisions ? To think what a wound we have hereby given to the very Christian Name , how we have hardned the Ignorant , confirmed the Papists , and are our selves become the scorn of our Enemies , and the grief of our Friends , and how many of our dearest best esteemed Friends , have fallen to notorious Pride or Impiety , yea , some , to be worse than open Infidels ? These are Pillars of Salt , see that you remember them . Though of your own selves , Men should arise , speaking perverse things , to draw Disciples after them , Acts 20. 30. Yea though an Angel from Heaven should draw you to Divisions , see that you follow him not . If there be erroneous practices in the Church , keep your selves innocent , with Moderation and Peace . It must be no small Error , that must force a Separation . Justin Martyr professed , that if a Jew should keep the Ceremonial Law , so he did not perswade the Gentiles to it , as necessary , yet if he acknowledged Christ , he judgeth that he might be saved , and he would imbrace him , and have communion with him . Paul would have him received , that is weak in the Faith , and not Un-church whole Parishes of those that we know not , nor were ever brought to a just trial . I ever loved a godly peaceable Conformist , better than a turbulent Non-conformist . I differ from many , in several things of considerable moment , yet if I should zealously press my judgment on others , so as to disturb the Peace of the Church , and separate from my Brethren that are contrary minded , I should fear , lest I should prove a Firebrand in Hell , for being a Fire brand in the Church . And for all the interest I have in your Judgments and Affections , I here charge you , that if God should give me up , to any Factions , Church rending Course , ( against which I daily pray ) that you forsake me , and follow me not a step . And for peace with one another , follow it with all your might , If it be possible , as much as in you lieth , live peaceably with all men , Rom. 12. 18. ( mark this . ) When you feel any sparks of discontent in your Breasts , take them as kindled by the Devil from Hell , and take heed you cherish them not . If the flames begin to break forth , in Censoriousness , Reproaches , and hard Speeches of others , be as speedy and busie in quenching it , as if it were Fire in the Thatch of your Houses . For why should your Houses be dearer to you than the Church , which is the House of God ? Or your Souls , which are the Temples of the Holy Ghost ? Hath God spoke more against any Sin than Unpeaceableness ? If ye forgive not Men their trespasses , neither will your Heavenly Father forgive you : which Lodovicus Crocius says , is the measure , and essential property of the least degree of true Faith ; if you love not one another , you are not Disciples of Christ . Publick Wars and Private Quarrels usually pretend the Reformation of the Church , the vindicating of the Truth , and the welfare of Souls ; but they as usually prove in the issue , the greatest means to the overthrow of all . It is as natural for both Wars and private Contentions to produce Errors , Schisms , contempt of Magistracy , Ministry , and Ordinances , as it is for a dead Carrion to breed Worms and Vermine . Believe it from one , that hath too many years experience of it ; it is as hard a thing to maintain even in your People , a sound understanding , a tender Conscience , a Lively , gracious , Heavenly frame of Spirit , and an upright Life in a way of War and Contention , as to keep your Candle lighted in the greatest Storms , or under the Waters . The like I may say of perverse and fierce Disputings about the Circumstantials of Discipline , or other Questions , that are far from the Foundation ; they oftner lose the truth than find it . Wo to those Ministers , that make unnecessarry Divisions , and Parties among the People , that so they may get themselves a name , and be cryed up by many Followers . The way to prosper your labours is to quench all flames of Contention , to your power . Study the Peace and Unity of your Congregations , keep out all occasions of Divisions , especially the Doctrine of Separation , and popular Church-Government , the apparent Seminary of Faction , and perpetual Contentions . If once the People be taught , that it belongs to them to govern themselves , and those the Scripture calleth their Guides and Rulers , we shall have mad work . They that would pluck up the Headge of Government , as if the Vineyard could not be fruitful , except it lay waste , to the pleasure of all the Beasts of the Forest , are like the pond , that grudged at the Banks and Damm , and thought it injurious to be restrained of its liberty , and therefore combined with the Winds , to raise a Tempest , and so assault and beat down the Banks in their rage ; And now where is that peaceable Association of Waters ? We feel now , how those are mistaken that thought the way for the Churches Unity , was to dig up the Banks and let all loose , that every Man in Religion might do what he list . Wo to those Ministers , that make unnecessary Divisions , and Parties among the People , that so they may get themselves a name , and be cried up by many Followers . The way to prosper your labours , is to quench all Flames of Contention . Study the Peace of your Congregations ; keep out all occasions of Divisions , especially the Doctrine of Separation , and popular Government , the apparent Seminarys of Faction , and perpetual Contentions . Every tender Conscience should be as tender of Church Divisions , and real Schism , as of Drunkenness , Whoredom , and other such enormous Sins , James 3. 14 , 15 , 16. Reasons for Christ . Relig. p. 485. Sect. 34. If it be objected that I preached to separate Congregations ; my Answer is , That I preach'd only to some of many Thousands that cannot come into the Temples , many of which never heard a Sermon of many years . And what I did , was only to preach to such as could not come to our Churches . Answ . to Letter , p. 24. quasi dicerit that where Parish Churches are large enough , there Separate Congregations are unlawful . They are , usually , Men least acquainted with a Heavenly Life , who are the violent disputers about the Circumstantials of Religion . As the body doth languish in consuming Fevers , when the native heat abates within , and unnatural heat inflaming the external parts succeeds : so when the Zeal of a Christian doth leave the Internals of Religion , and fly to Ceremonials , Externals , or Inferior things , the Soul must needs consume and languish . Of Conformity . For Conformity , though to Ministers it be another thing , by reason of the new impositions , than it was to our Predecessors ; yet to the People , Conformity is the same , if not easier , ( especially to them that I now speak to : ) for it is the Liturgy , Ceremonies , and Ministry , that most alienate them . And the Liturgy is a little amended , as to them , by the change of the Translation , and some little words , and by longer Prayers ; and the Ceremonies are the same ; and Thirty Years ago , there were many bare reading , not preaching Ministers , for one that is now . Therefore our case of Separation being the same as of old , I take it to be fully confuted , by the ancient Non-conformists : and I have so great a Veneration for the worthy Names , much more an Estimation of the Reasonings , of Mr. Cartwright , Egerton , Hildersham , Dod , Amesius , Parker , Baines , Brightman , Ball , Bradshaw , Paget , Langley , Nicols , Herring , &c. that I shall not think , they knew not why they chose this Subject , and wrote more against Separation , than the Conformists did . I am very glad that the pious Lectures of Mr. Hildersham , Mr. R. Rogers , and such old Non-conformists , are in so good esteem among good People , where they will read them , urging the People , not only against Separation , but to come to the very beginning of the Publick Worship , and preferring it before their Private Duties . When I think what holy Learned Men the old Conformists were , my heart riseth against the thoughts of separating from them . If I had come to their Churches , when they used the Common Prayer , and Administred the Sacrament , could I have departed and said , It is not lawful for any Christian here to communicate with you ? What! to such Men as Mr. Bolton , Whateley , Fenner , Dent , Crook , Dike , Stock , Smith , Dr. Preston , Sibbs , Stoughton , Taylor , and abundance other such ? yea , such as Bishop Jewel , Grindal , Hall , Potter , Davenant , Carleton , &c. Dr. Field , Smith , Jo. White , Willet , &c. yea , and the Martyrs too ? as Cranmer , Ridley , Hooper himself , Farrar , Bradford , Fillpot , Sanders , &c. Could I separate from all these on the Reasons now in question ? Yea Calvin himself , and the Churches of his way were all separated from by the Separatists of their times . And though Ministerial Conformity is now much altered , ( as to Ingagements ) many ( of the Assembly of Divines ) that are yet living , do Conform again ; nor would I shun Communion with the Reverend Members of that Assembly , Twiss , Gataker , Whitaker , and the rest , if again they used the Liturgy among us . And if the old Conformists , such as Bolton , &c. were alive , and used now the same Liturgy and Ceremonies as they did then , ( which was worse than now ) I could not think their Communion in Prayer and Sacraments , unlawful , nor Censure that Man as injurious to the Church , who should write to perswade others not to separate from them . Read over some of the old Non-conformists Books against Separation , as Mr. Jacob's the Independent , against Johnson , and Mr. Bradshaw , and Mr. Gataker's Defence against Cann , Mr. Gifford , Darrell , Paget , &c. and fullest of all ( at the beginning of our Troubles ) Mr. John Ball in Three Books : In these you will find the same Objections answered , or more and greater . And I profess my Judgment , That our ordinary Boasters , that think they know more in this Controversie than the old Non-conformists did , as far as I am able to discern , are as far below them almost as they are below either Chamier , Sadeel , Whitaker , or such other in dealing with a Papist . Objections answered . But what if there be gross and scandalous Sinners are Members of the Church ? Answ . If you be wanting in your Duty to reform it , it is your sin ; but if bare Presence made their sin to be ours , it would also make all the sins of the Assembly ours . But what if they are sins committed in the open Assembly , even by the Minister himself in his Praying , Preaching , and other Administrations ? Answ . 1. A Ministers personal Faults may damn himself , and must be matter of lamentation to the Church , who ought to do their best to reform them , or get better , by any lawful means : But in case they cannot , his sin is none of theirs , nor doth it make his Administration null , or ineffectual , nor will it allow you to separate from the Worship which he administreth . — You may not separate from him , unless you can prove him , or his Ministry , utterly intolerable , by such Faults as these : 1. An utter insufficiency in Knowledge , or Utterance , for the necessary parts of the Ministerial Work : as if he be not able to Teach the necessary Points of Christian Religion , nor to Administer the Sacraments , and other parts of Publick Worship . 2. If he set himself to oppose the ends of his Ministry , and preach down Godliness , or any part of it , that is necessary to Salvation : Or be a Preacher of Heresie , preaching up any damning Errour , or preaching down any necessary saving Truth . 3. If he so deprave the Publick Worship , as to destroy the Substance of it , as in putting up Blasphemy for Prayer or Praise , or commit Idolatry , or set up new Sacraments , or impose any Actual Sin on the People . But there are other Ministerial Faults which warrant not our Separation ; as , 1. Some tolerable Errours of Judgment , or Envy , and pettish Opposition to others , Phil. 1. 15. 2. It is not unlawful to joyn with a Minister , that hath many Defects in his Ministration , or manner of Worship ; as if he preach with some Ignorance , Disorder , unfit Expressions or Gestures , and the like in Prayer and Sacraments . 3. It is not unlawful to joyn with a Minister , that hath some material Errour or Untruth in Preaching or Praying , sobeit we be not called to approve it , and so it be not pernicious and destructive to the ends of his Ministry . If we run away from all that vent any Untruth or Mistake in Publick or private Worship , we shall scarce know , what Church or Person we may hold Communion with . For 1. a small Sin may no more be done or owned , than a greater . 2. And then another Man's Weakness may disoblige me , and discharge me from my Duty . Of Subscription with Assent and Consent , particularly concerning Infants baptized . Q. 152. Is it lawful to subscribe or profess full assent and consent to any religious Books , beside the Bible , seeing all are fallible . Answ . 3. It is lawful to Profess or Subscribe our Assent and Consent to any Humane Writing , which we judge to be true and good , according to the Measure of its Truth and Goodness . As if Church-Confessions , that are sound , be offered us for our Consent , we may say , or subscribe , I hold all the Doctrine in this Book to be true and good . And by so doing I do not assert the infallibility of the Author , but only the verity of the Writing . I do not say that he cannot err , but that he erreth not in this , as far as I am able to discern . Q. 35. Is it certain by the word of God , that all Infants baptized , and dying before actual sin , are undoutedly saved ? Answ . I think that all the Children of true Christians do by Baptism receive a publick investiture , by God's appointment , into a state of Remission , Adoption , and right to Salvation , at present ; though I dare not say , I am undoubtedly certain of it . — But I say , as the Synod of Dort , Art. 1. That believing Parents have no cause to doubt of the Salvation of their Children , that die in Infancy , before they commit actual sin ; that is , not to trouble themselves with fears about it . For if such Infants were admitted to outward Priviledges only , then ( which is my second Reason ) we have no Promise , or Certainty , or Ground of Faith for the Pardon and Salvation of any individual Infants in the World : and if there be no Promise , there is no Faith of it , nor no Baptism to Seal it , and so we make Anti-paedobaptism unavoidable . Whereas some mis-interpret the words of the old Rubrick of Confirmation in the English Liturgy , as if it spake of all that are baptized , whether they have right or not , the words themselves may serve to rectifie that mistake : [ And that no Man shall think any detriment shall come to Children by deferring of their Confirmation , he shall know for truth , that it is certain by God's Word , that Children being baptized have all things necessary for their Salvation , and be undoubtedly saved . ] where it is plain , they mean , they have all things necessary ex parte Ecclesiae , or all God's applying Ordinances necessary , though they should die unconfirmed , supposing they have all things necessary to just Baptism on their own part : which is but what the Ancients were wont to say of the baptized Adult : but they never meant , that the Infidel and Impenitent were in a state of Life , because he was baptized , but that all that truly consent to the Covenant ▪ and signifie this by being baptized are saved . So the Church of England saith , that they receive no detriment by delaying Confirmation ; but it never said , that they received no detriment by their Parents or Responses Infidelity or Hypocrisie , or by their want of true Right , coram Deo , to be baptized . Q. 39. What is the true meaning of Sponsors or Godfathers , and is it lawful to make use of them ? Answ . My Opinion is , that they did both witness the probability of the Parents fidelity ; and also promised , that if they should either apostaize , or die , they would see that the Children were piously educated . If you take them , but as the ancient Churches did , for such as do attest the Parents fidelity , ( in their perswasion ) and do promise , first , to mind you of your Duty , and next to take care of their pious Education , if you die ; I know no reason you have to scruple this much ; yea more , it is in your power to agree with the Godfathers , that they shall represent your own Persons , and speak and promise what they do , as your Deputies , only in your Names : and what have you against this ? Object . When the Church-men mean another thing , this is but to juggle with the World ? Answ . How can you prove , that the Authority that made , or imposed the Liturgy , meant any other thing ? 2. If the Imposers had meant ill , in a thing that may be done well , you may discharge your Conscience , by doing it well , and making a sufficient Profession of your better Sense . As for the Antiquity of God-fathers , the current consent of Historians assures us that Hyginus Bishop of Rome , did first ordain God-fathers at the Baptism of Infants . He lived but forty years after St John. Preface to Infant Baptism . Christ . Direct . p. 116. Part 3. Q. 41. Whether they are really baptized , who are baptized according to the English Liturgy and Canons , where the Parents seem excluded , and those to consent for the Infant , who have no power to do it ? Answ . p. 117. That the Parents Consent is supposed , though he be absent . 2. The Parent is not required to be absent . 3. The Reason of that Canon seems to be their jealousie lest any would exclude God-fathers . 4. While the Church hath not declared what Person the Sponsors bear , nor any farther what they are to do , than to speak the Covenanting words , and promise to see the pious Education of the Child , the Parents may agree that the God-fathers shall do all this as their Deputies primarily and in their steads , and secondly as Friends that promise their Assistance . 5. While Parents really consent , it is not their Silence that nullifieth the Covenant . 6. All Parents are supposed and required to be themselves the Choosers of the Sponsors and Sureties , and also to give notice to the Ministers before hand , by which it appears their Consent is presupposed : And though my own Judgment be that they should be the principal Covenanters for the Child expresly , yet the want of that expresness will not make the Persons to be unbaptized . Q. 42. How is the Holy Ghost given to Infants in Baptism ? whether all the Children of true Christians have inward sanctifying Grace ? &c. Answ . My judgment agreeth more in this with Davenant's , than any others ; saving that he doth not appropriate the Benefits of Baptism to the Children of true Believers , so much as I do . And though , by a Letter impleading Davenant's Cause , I was the occasion of printing good Mr. Gataker's Answer to him ; yet I am still most inclined to his judgment , Not , that all the baptized , but that all the baptized Seed of true Christians are pardoned , justified , adopted , and have a title to the Spirit , and Salvation . And we must choose great Inconveniences , if this Opinion be forsaken , viz. That all Infants must be taken to be out of Covenant with God , and to have no promise of Salvation ; whereas , surely the Law of Grace , as well as the Covenant of Works , included all the Seed in their Capacity . Of the Responses . Q. 83. May the People bare a Vocal part in Worship , and do any more than say Amen ? Answ . The People bare an equal part in singing the Psalms , which are Prayer , and Praise , and Instruction : if they may do so in the Psalms in Metre , there can be no reason given , but they may lawfully do so in Psalms in Prose ; for saying them , and singing them , are but modes of Utterance , and the ancient Singing was liker our Saying , than our Tunes . The Primitive Christians were so full of zeal and love to Christ , that they would have taken it for an Injury , and a quenching of the Spirit , to have been wholly restrained from bearing their part in the Praises of the Church . The use of the Tongue keepeth awake the Mind , and stirreth up God's Graces in his Servants . It was the decay of Zeal in the People , that first shut out the Responses : while they kept up the Ancient Zeal , they were inclined to take their part vocally in the Worship . And this was seconded by the Pride and Usurpation of the Priests thereupon ; who thought the People of God too prophane to speak in the Assemblies , and meddle so much with Holy things . Yet the very remembrance of former zeal caused most Churches to retain many of the words of their predecessors , even when they lost the Life and Spirit which should animate them ; and so the same words came into the Liturgies , and were used by too many , customarily , and in formality , which their Ancestors had used in the servour of their Souls . And if it were not , that a dead-hearted , formal People , by speaking the Responses carelesly and hypocritically , do bring them into disgrace with many , that see the necessity of Seriousness , I think , few good People would be against them now . — It is here the duty of every Christian , to labour to restore the life and spirit to the Words , that they may again be used in a serious and holy manner , as heretofore , Exod. 19. 8. In as solemn an Assembly as any of ours , when God gave Moses a form of words to preach to the People , all the People answered together , and said , All that the Lord hath spoken , we will do . So Exod. 24. 3. and Deuter. 5. 27. which God approved of , v. 28 , 29. See Levit. 9. 24. 2 Kings 23. 2 , 3. 1 Chron. 1. 35 , 36. It is a command , Psal . 67. 3 , 5. Let all the People praise thee , O God , &c. And he that will limit this to single Persons , or say that it must not be , vocally , in the Church , or , it must be in metre only , and never in prose , must prove it lest he be proved one , that addeth to God's Word . Q. 84. Is it not a Sin for our Clerks , to make themselves the mouth of the People ? Answ . The Clerks are not appointed to be the Mouth of the People , but each Clerk is one of the People , commanded to do that which all should do , lest it should be wholly left undone . If all the Congregation will speak all that the Clerk doth , it will answer the primary desire of the Church Governors who bid the People do it Of Bowing at the Name Jesus — And of Priests , Altars , &c. Q. 86. Is it lawful to bow at the name of Jesus ? Answ . That we may lawfully express our reverence , when the names ( God , Jehovah , Jesus , Christ , &c. ) are uttered , I have met with few Christians who deny ; nor know I any reason to deny it . If I live and joyn in a Church where it is commanded , and peremptorily urged , to bow at the Name of Jesus , and where my not doing it , would be divisive , Scandalous , or offensive ; I will bow at the Name of God , Jehovah , Jesus , Christ , Lord , &c. My judgment of standing at the Gospel , and kneeling at the Decalogue , ( when it is commanded ) is the same . Q. 122. May the name , Priests , Sacrifice and Altars , be lawfully used ? Answ . The New Testament useth all the Greek names , which we Translate Priests , Sacrifice and Altars ; and our Translation is not intolerable , if Priest come from Presbyter ( I need not prove that ) if it do not , yet all Ministers are Subordinate to Christ in his Priestly Office. And the word Sacrifice is used of us , and our offered Worship , 1 Pet. 2. 5. Heb. 13. 15 , 16. Phil. 4. 18. Eph. 5. 2. Rom. 12. 1. and Heb. 13. 10. saith we have an Altar , which word is frequently used in the Revelations , in relation to Gospel times . We must not therefore be quarrelsome against the bare names , unless they be abused to some ill use . The Ancient Fathers and Churches did ever use all these words so familiarly , without any Question oa Scruple raised by the Orthodox , or Hereticks about them , that we should be wary , how we condemn these words , lest we give advantage to the Papists to tell their Followers , that all Antiquity is on their side . The Lord's Supper is by Protestants truly called a Commemorative Sacrifice . Of the Communion-Table , &c. Q. 123. May the Communion Tables be turned Altarwise ? and railed in ? and is it lawful to come up to the Rails to Communicate ? Answ . 1. God hath not given a particular command , or prohibition about these Circumstances , but only general rules for Edification , Unity , Decency and Order . 2. They that do it out of a design to draw Men to Popery , or to incourage Men in it , do sin . 3. So do they , that rail in the Table , to signifie , that Lay-Christians must not come to it , but be kept at a distance . 4. But where there are no such ends , but only to imitate the Ancients , that did thus , and to shew reverence to the Table on the account of the Sacrament , by keeping away Dogs , keeping Boys from sitting on it ; and the professed Doctrine of the Church condemneth Transubstantiation , the real Corporal-presence , &c. in this case Christians should take these , for such as they are , indifferent things , and not censure or condemn each other for them . 5. And to communicate , is not only lawful in this case , where we cannot prove , that the Minister sinneth , but even , when we suspect an ill design in him , which we cannot prove , yea , or when we can prove that his personal interpretation of the Place , Name , Scituation , and Rail , is unsound ; for we Assemble there to Communicate in , and according to the professed Doctrine of Christianity , and the Churches , and our own open profession , and not after every private Opinion , and Error of the Minister . Whether we shall receive the Lord's Supper at a Table , or in our Seats ? Whether the Table shall be of Wood or Stone , Round or Long , or Square ? Whether it shall stand on the East or West side of the Temple , or in the middle ? Whether it shall have Rails , or no Rails ? All these are left to Humane Prudence . As for standing at the reading of the Gospel , Page 148. he says , If I live where Rulers peremtorily command it , as a signified consent to the Gospel , I would obey them rather than give offence . And for kneeling when the Decalogue is read : That the thing it self is lawful , is past doubt ; and if it be commanded , and the omission would be offensive , I would use it , though mistaken Persons were present , because I cannot disobey nor differ from the whole Assembly without a greater hurt and scandal , than seeming to harden the mistaking Person , and because I could and would by other means remove that Persons danger as from me , by making him know that it is no Prayer ; And the rather because in our times the Minister may in the Pulpit tell the People the contrary . We must not lightly differ from the Churches where we live in such things . I like best to kneel in Prayer and Confession of Sins . To stand up in Praises to God ; at Singing and Reading Psalms of Praise and other Hymns ; to set at Hearing the Word , because the body hath necessity of some rest . Of the Creed . Q. 139. What is the Use and Authority of the Creed ? Is it of the Apostle framing or not ? Answ . It s use is , to be a plain explication of the Faith professed in the Baptismal Covenant ; And for the satisfation of the Church , that Men indeed understand what they did in Baptism , and professed to believe . 2. It is the Word of God , as to the matter of it , whatever it be as to the order , or Composition of the Words . 3. It is not to be doubted , but the Apostles did use a Creed commonly in their days , which was the same with that , now called the Apostles , and the Nicene , in the main . 4. And it is easily probable , that Christ composed a Creed , when he made his Covenant , and instituted Baptism , Matth. 28. 19. 5. That the Apostles did cause the baptizable , to understand the Three Articles of Christ's own Creed and Covenant , and used many explicatory words to make them understand it . 6. It is more than probable , that the matter opened by them , was still the same when the words were not the same . 7. And it is also more than probable , that they did not needlesly vary the words , lest it should teach Men to vary the matter . And Lastly , No doubt but this practice of the Apostles was imitated by the Churches , and that thus the Essentials of Religion were by the Tradition of the Creed , and Baptism , delivered by themselves , as far as Christianity went , long before any Book of the New Testament was written . And the following Churches , using the same Creed , might so far well call it the Apostles Creed . Of the Apocrypha . Q. 150. Is it lawful to read the Apocrypha , or Homilies ? Answ . It is lawful , so be it they be sound Doctrine , and fitted to the Peoples Edification . 2. So be it they be not read scandalously , without sufficient differencing them from God's Book . 3. So they be not read to exclude , or hinder the reading of the Scripture , or other necessary Church duty . 4. So they be not read read to keep up an ignorant lazy Ministry , that can , or will do no better . 5. And especially if Authority command it , and the Churches agreement require it . Of the Oath of Canonical Obedience . Q. 153. May we lawfully swear obedience , in all things lawful and honest , either to Usurpers , or to our lawful Pastors ? Answ . If the King shall command us , it is lawful . So the old Non-conformists , who thought the English Prelacy an unlawful Office , yet maintained that it is lawful to take the Oath of Canonical Obedience , because they thought it was imposed by the King , and Laws , and that we swear them to them , not as Officers claming a Divine Right in the Spiritual Government , but as Ordinaries or Officers , made by the King , according to the Oath of Supremacy , And if Prelacy were proved never so unlawful , no doubt but by the Kings Command , we may swear or perform formal Obedience to a Prelate . Read Bradshaw against Can concerning this , Pag. 181. Christ . Direct . 2d . Edit . Of the Holiness of Churches . Q. 170. Are Temples , Fonts , Utensils , Church-lands , much more Ministers Holy ! And what reverence is due to them , as Holy ? Answ . Temples , Utensils , Lands , &c. devoted , and lawfully separated by Man , for Holy uses , are Holy , as justly related to God by that lawful separation . Ministers are more Holy than Temples , Lands , or Utensils , as being nearlier related to holy things ; and things separated by God , are more Holy than those justly separated by Man. And so of Days , every thing should be reverenced according to the measure of its Holiness : And this expressed by such Signs , Gestures , Actions , as are fittest to Honour God , to whom they are related . And so to be uncovered in the Church , and use reverent Carriage and Gestures there , doth tend to preserve due Reverence to God , and to his Worship , 1 Cor. 16. 20. Of the Power of the Magistrate in Circumstantials . We flatly affirm , that the Kings Laws do bind the Mind , Soul , or Conscience to a conscionable performance of all his lawful commands , Apol 4. We are so tender of obeying our Rulers , that we will do any thing to obey and please them , except disobeying God , Page 111. We doubt not but Magistrates may restrain false Teachers from seducing others , and drawing them to Sin. Of Episcopacy , Page 193. Princes and Rulers may for Orders sake , distribute their Christian Kingdoms into Parishes , which shall be the Ordinary Bounds of particular Churches . And such distribution is very Congruous to the ends of the Ministry and Churches , and conduceth to Order and Peace . Non-confor . Plea , Pag. 31. When Pastors by Concord , or Magistrates by Laws , have setled lawful Circumstances , or Accidents of Church Order , or Worship , or Discipline , though they be in particular but Humane Institutions , it is sinful Disobedience to violate them without necessity , as Parochial Order , Associations , Times , Places , Ministers , Scripture Translations , &c. Page 49. God's Laws bind us to keep Love and Concord , and the Agreement of Councils may determine of the matter in alterable Points , and so absent and present . Bishops may for Concord sake be obliged by God's Law to keep such Canons ▪ and they are matter of Duty , Page . 266. The true interest of a meer Non-conformist , requireth him to live in Loyalty , Peace , and Patience , and in Love and Communion with the Parochial Churches , Page 251. N. 11. I deny not but Magistrates may moderately drive Men to hear God's Word , and to do the immediate Duties of their Places . Of Episcopacy , Page 144. Those Modes or Circumstances of Worship , which are necessary in genere , but left undetermined by God , in specie , are left by God to humane , prudential determination , ( else an impossibility should be necessary . ) It is left to humane determination what Place the Publick Assemblies shall be held in . And to determine of the time , except where God hath determined already , and what Utensils to imploy about the Publick Worship . Of the Surplice . Some decent Habit is necessary ; either the Magistrate , or the Minister , or associated Pastors must determine what . I think neither Magistrate , nor Synod , should do more than hinder indecency ; if they do , and tye all to one habit ( and suppose it were an indecent habit ) yet this is but an imprudent use of power , it is a thing within the Magistrates reach , he doth not aliene work , but his own work amiss , and therefore the thing in it self being lawful , I would obey him , and use that garment , if I could not be dispensed with . Yea though , secondarily , the whiteness be to signifie purity , and so it be made a teaching sign , yet would I obey . And see no reason to scruple the lawfulness of the Ring in Marriage ; for , though the Papists make a Sacrament of Marriage , yet we have no reason to take it for any Ordinance of Divine Worship , more than the solemnizing a Contract between a Prince and People . All things are sanctified and pure to the Pure . And , for Organs or other Instruments of Musick in God's Worship , they being a help , partly naturally and partly artificial to the exhilarating the Spirits , for the praise of God , I know no argument to prove them simply unlawful , but what would prove a Cup of Wine unlawful , or the Tune and Metre , and Melody of Singing unlawful . Here therefore we thus conclude Page 423. That every misordering of such great Affairs , is the Sin of them that do it , yet the Subject is not exempted from Obedience by every such mistake of the Governour . And § . 67. If the Mischoosing of such Circumstances by the Governors , be but an inconvenience , and destroy not the Ordinance it self or frustrate the ends of it , we are to obey , for he the judge of his own Works , and not we : The thing is not sinful , though inconvenient . Page 398. Of Five Disputations . § 25. Prop. 12. It may be very Sinful to command some Ceremonies which may lawfully , yea must in duty be used when they are commanded . And Prop. 14. Certain things , commonly called Ceremonies , may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God , no Person should disobey the command of their Lawful Governours in such things . If the Prince command one thing , not contrary to God's Law , and the Pastors command the contrary , we must obey the Prince before the Pastor ; We must obey the Magistrate ; We know not that their Commands are lawful , as long as we have no sufficient Reason to believe them unlawful . Page 356. of Holy Common-wealth . and Page 357. Of Holy-Days . The Holy Doctrine , Lives and Sufferings of the Martyrs , and other Holy Men , hath been so great a Mercy to the Church , that for any thing I know , it is lawful to keep Anniversary Thanksgiving in remembrance of them , and to encourage the weak , and provoke them to constancy and imitation — No Christian should refuse that which is lawful , nor to joyn with the Church in Holy Exercises , on the days of thankful Commemoration of the Apostles and Martyrs , and Excellent Instruments of the Church , much less pertulently to work , and set open their Shops to the offence of others , but rather to perswade others to imitate their Holy Lives , to whom they give such honours . Chr. Direct . p. 167. Part. 3. Nor do I scruple to keep a day in remembrance of any eminent Servant of Christ , or Martyr , to praise God for their Doctrine , or Example , and honour their Memorial . I am resolved , if I live where such Holy-days , ( Christ's Nativity , Circumcision , Fasting , Transfiguration , Ascension , and such like ) are observed , to censure no Man for observing them . But , if I lived under a Government , that peremprorily commanded it , I would observe the outward rest of such a Holy-day , and I would Preach on it , and joyn with the Assemblies in God's Worship , yea I would thus observe the day , rather than offend a weak Brother , or hinder any Man's Salvation ; much more rather than I would make any division in the Church . Of the Cross in Baptism . Of all our Ceremonies , there is none that I have more suspected to be simply unlawful than the Cross in Baptism , yet I dare not peremptorily say , that the Cross in Baptism is unlawful ; nor will I condemn Ancients or Moderns that use it ; nor will I make any disturbance in the Church about it , more than my own forbearance will make . I presume not to censure them that judge it lawful , but only give the Reasons that make me doubt , and rather think it to be unlawful , though still with a suspicion of my own Understanding . P. 123. of Christ . Direct . Q. 49. May one offer his Child to be baptized with the sign of the Cross , the use of Crisme , and the white Garment , Milk and Honey , or Exorcism , as in the Lutheran Churches . Answ . 4. When he cannot lawfully have better , he may and must offer his Child to them that will so baptize him , rather than not at all , because Baptism is God's Ordinance , and the Sin is the Ministers , and not his . Another Man 's sinful mode will not justifie the neglect of our Duty , else we might not joyn in Prayer or Sacrament in which the Minister modally sinneth ( i. e. ) in none . Mr. B. grants p. 161. of Christ . Direct . Edit . 2. That it is not unlawful to make an Image to be objectum vel medium excitans ad Cultum Dei , an object of our Consideration , exciting our Minds to worship God as a Death's-head or Crucifix , to stir up in us a worshipping Affection ; and that it is lawful by the sight of a Crucifix to be provoked to worship God. I durst not to have reproved any of the ancient Christians that used the Sign of the Cross meerly as a Professing Sign , to shew the Heathen and Jews that they believed in a Crucified Christ , and were not ashamed of his Cross . Of Church Government , p. 404. Mr. Baxter's Judgment concerning Confirmation agreeable to the practice of the Church of England , may be seen in a particular Treatise on that Subject . Of Conventicles . Q. 172. Are all religious and private Meetings forbidden by Rulers , unlawful Conventicles ? Answ . 1. It is more to the Honour of the Church , and of Religion , and of God , and more to our Safety and Edification , to have God's Worship performed solemnly , publickly , and in great Assemblies , than in a corner , secretly and with few . 2. It is a great mercy , where Rulers allow the Church such Publick Worship . 3. Caeteris paribus , all Christians . should prefer such Publick Worship before Private , and no private Meetings should be kept up , which are opposite , or prejudicial to such publick Meetings . And therefore if such Meetings , ( or any that are unnecessary , to the ends of the Ministry , the Service of God , and good of Souls ) be forbidden by lawful Rulers , they must be forborn . And it must be remembred , that Rulers , that are Infidels , Papists , Hereticks , or Persecutors , that restrain Church-Meetings , to the injury of Men's Souls , must be distinguished from pious Princes , that only restrain Hereticks , and real Schismaticks , for the Churches good . 2. And that times of Heresie and Schism may make private Meetings more dangerous , than quiet times . And so even the Scottish Church forbad private Meetings , in the Separatists days of late . And when they do more hurt than good , and are justly forbidden , no doubt , in that case , it is a duty to obey , and to forbear them . P. 117. of the first Plea. If the generality of the Ministry obtain their Liberty by some small tolerable Sin or Errour , and the sounder part be few and unnecessary in that Country , Prudence bindeth them to go to some other place that needeth them , and never to exercise their Ministry in that place , where in true Reason it is like to do more hurt than good . Holy Common-wealth , Thesis 240. It is necessary to the Churches Peace , that no private Congregations may be gathered , or Anti-Churches erected , without approbation or Toleration from the Magistrate . If private Assemblies be permitted promiscuously and unlimitedly , it will then be impossible to restrain Heresie and Impiety ; yea , they may meet to plot against the Magistrate . And no Assemblies whatsoever , besides the Parish Churches , are to be allowed by the Magistrate . It is a dangerous thing , to be ensnared in a Sect ; it will , before you are aware , possess you with a feaverish , sinful Zeal for the Opinions and Interest of that Sect ; it will make you bold , in bitter Invectives and Censures , against those that differ from you ; it will corrupt your Church-communion , and fill your very Prayers with Partiality , and Human Passions ; it will secretly bring Malice , under the name of Zeal , into your minds and words . In a word , it is a secret , but deadly Enemy to Christian Love and Peace . Let them that are wiser , and more Orthodox , and godly than others , shew ( as the Holy Ghost directeth them , James 3. 13 , 14 , &c. ) out of a good conversation their works with meekness of wisdom : But if ye have bitter envying ( or zeal ) and strife in your hearts , Glory not , and lye not against the truth . This wisdom descendeth not from above , but is earthly , sensual , devillish . P. 36. of the Defence . The interest of the Protestant Religion must be much kept up , by keeping up as much of Truth , Piety , and Reputation , as is possible , in the Parish Churches . Sacril . Desertion , p. 92. In Parish-Churches , where all may hear the Parish Minister , I would not have you , without necessity , to preach the same hour of the day , but at some middle time , that you may not seem to vye with him for Auditors , nor to draw the People from him ; but let them go with you to hear him , and after come to hear you . Saints Rest , p. 518. Do not meet together in opposition to the Publick Meeting , nor yet to make a groundless Schism , or to separate from the Church whereof you are a Member ; nor to destroy the old , that you may gather a new Church out of its ruines , as long as it hath the Essentials , and there is hope of reforming it . The great advantages that Satan hath got upon the Church , through the Sin of the Pastors in these days , is by Division ; by this he hath promoted all the rest of his Designs . Our Divisions gratifie the Papists greatly , hazard the Protestant Religion more than most of you seem to regard or believe ; it advantageth Profaneness , and greatly hinders the Success of the Ministers ; it pleaseth Satan , and builds up his Kingdom . Preface to Confession . The hand of God is apparently gone out against the Separatists , you see you do but prepare for a further progress : Seekers , Ranters , Quakers , and too many professed Infidels , do spring up from among you , as if this were the Journeys end , and perfection of your Revolt . By such fearful Dissertions did God formerly witness his detestation of those that withdrew from the Unity of the Church . Parties will arise in the Separate Churches , and separate again from them , till they are dissolved . I beseech you ( my Brethren ) to open their Eyes so far as to regard Experience ; How few separated Churches do now Exist that were in being 100 years ago ? Can you name any ? and would you have all the Churches of Christ dissolved ? Of Communion in the Lord's Supper . Q. 2. May we communicate with unworthy persons ? Answ . It is your duty to communicate with that Church which hath a true Pastor , and where the denominating part of the Members are capable of Church-Communion , though there may some Infidels , or Heathen , or uncapable Persons violently intrude , or scandalous Persons are admitted , through the neglect of Discipline , in case you have not your choice to hold personal communion with a better Church , and in case also you be not guilty of the Corruption , but by seasonable and modest professing your dissent , do clear your self of the guilt of such intrusion and corruption . If we Sin not by omitting our own Duty , it will be no Sin of ours to communicate with the Church where Scandalous Sinners or Hereticks are permitted , the Pastors and Delinquents Sins are not ours . Q. 3. But what if I cannot communicate , unless I conform to an imposed gesture , as kneeling ? Answ . I never yet heard any thing to prove kneeling unlawful ; there is no Word of God , for , or against , any gesture . Christ's example cannot be proved to oblige us in this , and his gesture was not such a sitting as ours . The nature of the Ordinance is mixt . And if it be lawful to take a Pardon from the King upon our Knees , I know not what can make it unlawful to take a Sealed Pardon from Christ , by his Ambassador , upon our Knees . As for this Ceremony of kneeling at the Sacrament especially , since the Rubrick is inserted , which disclaimeth , both all Bread-worship , and the bodily Real-presence , my judgment was ever for it . God having made some gesture necessary , and confined us to none , but left it to humane determination , I shall submit to Magistrates in their proper Work. I am not sure , that Christ intended the example of himself in this as oligatory ; but I am sure , he hath commanded me obedience , and peace . Mr. Perkins was for kneeling , and Mr. Baines in his Letters writes for it , and answers objections against it . Pag. 133. of Mr. B' s Life . I cannot be so narrow in my Principles of Church Communion , as many are , who are so much for a Liturgy , or so much against it ; so much for Ceremonies , or so much against them , that they can hold Communion with no Church that is not of their mind or way . If I were among the Greeks , the Lutherans , the Independants , yea the Anabaptists , I would hold sometime Communion with them as Christians — I cannot be of their Opinion , that think God will not accept him that prayeth by the Common-Prayer-Book , and that such Forms are a Self-invented Worship which God rejecteth . Q. 4. But what if I cannot Communicate , but according to the Administration of the Common-Prayer-Book ? Answ . 1. That it is not unlawful to receive according to the Administration of the Common-Prayer-Book , because it is a Form , needs no proof to any , that is Judicious . 2. Nor yet , for any evil in this particular Form , for in this part the Common-Prayer is generally approved . 3. Nor yet , because it is imposed ; for a Command maketh not that unlawful to us , which is lawful before , but it maketh many things lawful , and duties , that else would have been unlawful accidentally . 4. And the intentions of the Commanders we have little to do with . And for the consequents , they must be weighed on both sides , and the consequents of our refusal will not be found light . In general , I must here tell the People of God , in the bitter sorrow of my Soul , that at last it is time for them to discern that temptation , that hath in all Ages of the Church almost , made this Sacrament of our Union , to be the grand occasion or instrument of our Divisions . And that , true Humility , and Acquaintance with our selves , and Love to Christ , and one another , would shew some Men , that it was but their Pride and Prejudice , and Ignorance , that made them think so heinously of other Mens manner of Worship . And that , on all sides , among true Christians , the manner of their Worship is not so odious , as Prejudice , and Faction , and Partiality representeth it . And that God accepteth that , which they reject . And they should see , how the Devil hath undone the common People , by this means , by teaching them every one to expect salvation for being of that Party which he taketh to be the right Church , and for Worshipping in that manner which he , and his Party , thinketh best . And so wonderful a thing is prejudice , that every Party , by this , is brought to think that ridiculous and vile , which the other Party accounteth best . But to magnifie any one Church or Party , so as to deny due love and communion to the rest , is Schism . To limit all the Church to your Party , and deny all , or any of the rest , to be Christians , and parts of the Universal Church , is Schism , by a dangerous breach of Charity . It is Schism also , to condemn unjustly any particular Church , as no Church . And it is Schism , to withdraw your bodily communion from a Church that you were bound to hold communion with , upon a false supposition that it is no Church , or is not lawfully to be communicated with . And it is Schism , to make Divisions or Parties in a Church , though you divide not from that Church . The holiness of the Party that Men adhere to , is made a pretence to excuse Schism ; but this must make but a gradual difference in our esteem and love to some Christians above others . If really they are most holy , I must love them most , and labour to be as holy as they : But I must not therefore , unjustly deny communion , or due respect to other Christians , that are less holy , nor cleave to them as a Sect , or divided Party , whom I esteem most holy . For the holiest are most Charitable , and most against the Divisions among Christians , and tenderest of their Unity and Peace . Own the best , as best , but none , as a divided Sect ; espouse not their dividing interest ; confine not your especial love to a Party , but extend it to all the Members of Christ . Deny not local Communion when there is occasion for it , to any Church , that hath the Substance of True Worship , and forceth you not to sin . Love them as true Christians , and Churches , even when they drive you from their Communion . I have found that Reformation is to be accomplished more by restoration of Ordinances and Administrations to their Primitive Nature and Use , than by utter abolition . Mr. Bagshaw objected to Mr. Baxter , that he chose to communicate in a very populous Church upon Easter-day , purposely that it might be known : To this Mr. Baxter Answers , p. 76. If a Man by many Years forbearing all Publick Prayer , and Sacraments , should tempt others to think that he is against them , or thinks them needless ; How should he cure that Scandal , but by doing that openly , pleading for it which he is supposed to be against , Ministers being bound to teach by Example as well as Doctrine ? Of the Liturgy . § 1. Mr. Baxter in the 2d . page of his exceptions against the Liturgy , urged an Objection of Mr. Hales in these Words . To load our Publick Forms with Private Fancies on which we differ , is the most soveraign way to perpetuate Schism , See also , p. 48. The Bishops gave this Answer to the Objection ; We heartily desire that according to this Proposal , great care may be taken to suppress private Conceptions of Prayer , lest private Opinions be made matter of Prayer , as it hath , and will be , if private Persons take liberty to make publick Prayers . To this I agreed , p. 201. Cure of Divisions , in these words ; Every Separatist , Anabaptist , Antinomian , doth too willingly put his Errors into his Prayers : The Sense of which Mr. Bagshaw thus expounds . p. 7. Of his Antidote , by mentioning of Separatists , as a distinct body of Men from the Antinomian , Anabaptists , &c. It is evident he can mean no other but his Presbyterian and Congregational-Brethren . § 2. That which God prescribed is lawful , but God prescribed Forms of Prayer , as the Titles and Matter of many of the Psalms prove , which were daily used in the Jews Synagogues . Christ . Direct . 2d . Edit . p. 139. Q. 74. Is it lawful to impose Forms on the Congregation in publick Worship ? Answ . Yes , and more than lawful . It is the Pastors duty so to do ; for whether he forethink what to pray , or not , his Prayer is to them a Form of Words , and they are bound to concur with him in Spirit or Desire , and to say , Amen . So that every Minister by Office is daily to impose a Form of Prayer on all the People ; only some Men impose the same Form many times over , or every day , and others impose every day a new one . pag. 140. Ibid. Pag. 142 , 143. Mr. Baxter shews the conveniencies and inconveniencies , both of see and prescribed Prayers ; and adds , My own judgment is , that somewhat of both ways joyned together will best obviate the inconveniencies of both , though by this I cross the conceits of prejudiced Men on both extremes ; I think I cross not the judgment of the Church of England , which alloweth free Prayers in the Pulpit , and at the Visitation of the Sick — Nor of the Famous Non conformists , Cartwright , Hildersham , Greenham , Amisius , Perkins , Bains , &c. Mr. Cartwright all the time that he lived abroad , used the same Form before Sermon and after , and read Prayers in the Church , and concluded with the Lords Prayer . § . 4. Pag. 102. Of , Mr. Baxter ' s life , Part 1. Under pretence of the purity of their Churches , the Separatists set themselves against the same Men , that the Drunkards and Swearers set against , doing what they could to make them odious , and put them down , only they did it more profanely than the Profane , in saying , Let the Lord be glorified ; let the Gospel be propagated ; abusing Sacred Scripture to their purpose . All this began in unwarrantable Separations , and too much aggravating the faults of the Churches , and Common People , and Common-Prayer-Book , and Ministry , which because they thought they needed amendments it required their obstinate Separation , and allowed them to make odious any thing that was amiss and if any Man had rebuked them for making it more faulty than it was , they called him a pleader for Antichrist and Baal , and every eror in the mode of Worship was Idolatry , Popery , Antichristianism , Superstition , Will-worship , &c. When many of their own Prayers were full of Carnal Passion , Faction , Disorder , vain Repetitions , unsound and loathsome Expressions , and their Doctrine full of Errors and Confussion . § 5. Pag. 169. Part. 3. Of B' s Life . I wrote a Book called Cain and Abel , intending a third Part , to tell Dissenters , why I went to the Parish Church , and Communicated ; and why they should not suffer as Separatists , least they suffer as Evil doers ; which a Bookseller importuned me to let him Print , but for Reasons then given , I delayed it ; but at last consented to publish the Reasons of my Communicating in the Parish Churches , and against Separations : But a Manuscript of Dr. Owen's , containing Twelve Arguments against joyning with the Liturgy in Publick Churches was sent me , which I answered , whereupon a swarm of Revilers powred out their keenest Censures whom I answered . Another said , that my Treatise of Episcopacy fully proved the duty of Separation ; whereupon I explained that Treatise , and all these things together I Published in a Treatise in defence of Catholick Communion , to which I refer such as desire farther Satisfaction . § 7. I shall name but one Passage more on this Head , in his Defence of the Principles of Love. pag. 88. The Covenant ( he saith ) bindeth us to Reformation according to God's Word , and the Example of the best Reformed Churches : But to prefer no Publick Worship , or a worse before the Liturgy , is Deformation and Profaneness ; and it is greater Reformation to prefer the Liturgy before none , than to prefer Extemporate Publick Worship before the Liturgy ; for all the Reformed Churches in Christendom do commonly profess to hold Communion with the English Churches in the Liturgy , if they come among us where it is used , so that it seems in Mr. Baxter's Judgment a breach of the Covenant to prefer no Publick Worship before the Liturgy , or to refuse Occasional Communion in the use of the Liturgy , as if it were unlawful , when in Mr. B's as well as in the Judgment of all the Reformed Churches , it is to be preferred to Extemporate Publick Worsip . My Opinion as to Liturgy in general , is , 1. That a stinted Liturgy is in it self lawful . 2. That a stinted Liturgy in some parts of Publick Service is necessary . 3. In the parts where in is not necessary , it may not only be submitted to , but desired , when the peace of the Church requireth it . 4. It is not of such necessity to take the matter , and words out of the Holy Scriptures , but that we may joyn in a Liturgy , or use it , if the Form of Words be not from Scripture . This is thus proved : 1. That which is not directly , or consequentially forbidden by God , remaineth lawful . A stinted Liturgy is not directly , or consequentially forbidden of God : Therefore it remaineth lawful . The major is undoubted , because nothing but a prohibition can make a thing unlawful ; where there is no Law , there is no Transgression . Yet I have heard very Reverend Men Answer this , That it is enough that it is not commanded , though not forbidden , which is plainly to deny both Scripture and Civil Principles . Now for the Minor , That a stinted Liturgy is not forbidden , we need no other proof , than that no Prohibion can be produced . The main Body of Non-Conformist Ministers did judge , that the Ordinary Liturgy appointed for Publick Worship , was such as a good Christian might lawfully joyn in , Apol. p. 148. If it be lawful for the People to use a stinted form of Words , in Publick Prayer , then is it in it self lawful for the Pastors : But it is lawful for the People , &c. For the Pastors Prayer ( which they must pray over with him , and not only hear it ) is a stinted Form to them , even as much as if he had learnt it out of a Book . It is lawful to use a Form in Preaching , therefore a stinted Liturgy is lawful . 1. Because Preaching is a part of that Liturgy . 2. Because the reason is the same for Prayer as for that in the main . That which hath been the practice of the Church in Scripture times and down to this day , and is yet the practice of almost all the Churches of Christ on earth , is not like to be unlawful : But such is the use of some stinted Forms , &c. I have shewed , that it was so in the Jewish Church . That it hath been of ancient use in the Church , since Christ , and at this day in Africk , Asia , Europe , and the Reformed Churches in France , Holland , Geneva , &c. is so well known , that I need not stand to prove it : And those few that seem to disuse it , do yet use it in Psalms and other parts of Worship . As for the Common-Prayer it self , I never rejected it , because it was a Form ; or thought it simply unlawful , because it was such a Form ; but have made use of it , and would do again in the like case . Object . But if a faulty manner of praying be prescribed , and imposed by a Law , I know it before-hand and am guilty of it . Answ . If the thing be sinful , either it is , 1. Because the Prayers are defective and faulty ; Or , 2. Because they are imposed ; Or , 3. because you knew the Fault before-hand , but none of these can prove your joyning with them sinful . 1. Not because they are faulty ; for you may joyn with as faulty Prayers ( you confess ) if not imposed . 2. Not because imposed for that is an extenuation , and not an aggravation . For ( 1. ) it proveth the Minister less voluntary of the two , than those are that do it without any command , through the errour of their own Judgments . ( 2. ) Because ( though lawful things oft become unlawful when Superiours forbid them , yet ) no reason can be given , why a lawful thing should become unlawful , because a lawful Superiour doth command it ; else Superiours might take away all our Christian Liberty , and make all things unlawful to us , by commanding them . You would take it for a wild Conceit in your Children or Servants , if they say , when you bid them learn a Catechism , or use a Form of Prayer , It was lawful for us to do it till you commanded us , but because you bid us do it , it is unlawful . If it be a Duty to obey Governours in all lawful things , then it is not a Sin to obey them . 3. It is not your knowing before hand , that makes it unlawful : for 1. I know in general before hand , that all imperfect Men will do imperfectly : and though I know not the particular , that maketh it never the lawfuller , if fore-knowledge it self did make it unlawful . 2. If you know that ( e. g. ) an Antinomian , or some mistaken Preacher , would constantly drop some words for his Errour , in praying or preaching , that will not make it unlawful in your own Judgment , for you to joyn ( if it be not a flat Heresie . ) 3. It is another Man's Errour or Fault that you foreknow , and not your own . 4. God himself doth , as an Universal Cause of Nature , concur with Men in those Acts which he foreknoweth they will sinfully do , yet is not the Authour or Approver of the Sin. We ( the Commissioners 1663. ) all thought a Liturgy lawful , and divers Learned and Reverend Nonconformists of London met to consider how far it was their duty , or lawful to Communicate with the Parish Churches , where they lived , in the Liturgy and Sacrament , and I proved four Propositions : 1. That it is lawful to use a Form : 2. That it is lawful to joyn with some Parish Churches in the use of the Liturgy : 3. That it is lawful to joyn with some Parish Churches in the Lord's Supper : 4. That it is to some a duty to joyn with some Parish Churches three times a year in the Lord's Supper : and none of the Brethren seemed to dissent , but took the Reasons to be valid . Were I in Armenia , Abassia , or among the Greeks , I would joyn in a much more defective Form than our Liturgy , rather than none . And this is the judgment of many New-England Ministers , conform to the old Non-conformists , who did some of them read the Common Prayer , and the most of them judged it lawful to joyn in it , or else Mr. Hildersham , Mr. Richard Rogers , &c. would not write so earnestly for coming to the beginning , and preferring it before all private Duties . And truly , I am not able to bear the thoughts of separating from almost all Christ's Churches upon Earth ; but he that separates from one , or many , upon a reason common to almost all , doth virtually separate from almost all ; and he that separates from all among us upon the account of the unlawfulness of our Liturgy , and the badness of our Ministry , doth separate from them upon a reason common to almost all , or the far greatest part , as I conceive . Those Forms of Liturgy which now are most distasted , were brought in by the most zealous religious People at the first : The many short Invocations , Versicles and Responses , which the People use , were brought in when the Souls of the Faithful did abound with Zeal , and in holy fervors break out in such expressions , and could not well endure to be bare Auditors , and not vocally to bear their part in the praises of God and prayers of the Church . I have shewed at large , How far God hath given Men power to prescribe , and impose Forms for others , and commanded others to obey them : when Christ said , When ye pray , say , Our Father , &c. he bound the Disciples in duty to do as he bid them ; How Forms may be imposed publickly on the Congregations of Believers , and on the Ministers , yea though the Forms imposed be worse than the exercise of their own gifts , ( though among us no Man be forbidden to use his own gifts in the Pulpit . ) The Pharisees long Liturgy ( it is like ) was in many things worse than ours ; yet Christ and his Apostles often joyned with them , and never condemned them . I shall now only add that the Lord's Prayer is a Form directed to God as in the Third Person , and not to Man only as a directory for Prayer in the Second Person : it is not , Pray to God your Father in Heaven that his name may be Hallowed , his Kingdom come , &c. But , Our Father which art in Heaven , hallowed be thy name , &c. And it seems by the Disciples words , that thus John taught his Disciples to pray , Luke 11. 1. and we have in the Scripture the mention of many Set Forms of Service to God , which therefore we may well use . And I desire the Reader again to Note , that though Prayer was corrupted by the Pharisees , yet Christ usually joyned in their Synagogues , Luke 14. 17. and never medled with our controversie about the lawfulness of Set Forms . [ This Mr. Baxter infers from Calvins note on Matth. 6. before the Preface to the Defence . ] Pag. 76. Of Concord . I constantly joyn with my Parish Church in Liturgy and Sacraments , and hope so to do while I live . I take the Common-Prayer to be better incomparably than the Prayers or Sermons of many that I hear . As for the Common Prayer it self , I never rejected it , because it was a Form , or thought it simply unlawful , because it was such a Form , but have made use of it , and would again in the like case . He that separates upon the account of the unlawfulness of our Liturgy , and the badness of our Ministry , doth separate upon a reason common to almost all of the far greatest part of the Churches . See the Defence , p. 54. The defects of the Liturgy , and the faults of those by whom we suffer , are easily heightned even beyond desert . Defence , p. 68. Apology , p. 9. Having perused all the Foreign and Antient Liturgies in the Bibliotheca Patrum , I doubt not but our own is incomparably better than any that is there . That which is not unlawful in it self , is not therefore unlawful , because it is commanded , Obedience to Superiors , is our duty and not our sin , unless in sinful things . p. 152. Christ . Direct . 2d Edit . Of Obedience to our Pastors . We are indangered by divisions , principally because the self-conceited part of Religious people will not be ruled by their Pastors , but must have their way , and will needs be rulers of the Church and them . But pleasing the ignorant Professors humors , is a Sin that shews us to be too humane and carnal , and hath always sad effects at last . It is a high degree of pride for persons of ( ordinary ) understandings , to conclude , that almost all Christs Churches in the World for Thirteen Hundred Years at least , have offered such Worship to God , as that you are obliged to avoid it , and all their Communion in it ; and that almost all the Catholick Church on Earth at this day is below your Communion , for using Forms . Mark , Is it not more of the Women and Apprentices that are of this mind , than of old experienced Christians ? I think till we have better taught , even our godly People , what credit and obedience is due to their Teachers , and Spiritual Guides , the Church of England shall never have peace , or any good or established Order , We are broken for want of the knowledge of this truth ; till this be known we shall never be well bound up and healed . The People of the New Separation , so much rule their Ministers , that many of them have been forced to forsake their own judgments to comply with the violent . Labour to maintain the Ordinances and Ministry in esteem . The Church is bound to take many a Man , as a True Minister to them , and receive the Ordinances from him , in Faith and expectation of Blessing upon promise , who yet before God is a sinful invader , an usurper of the Ministry , and shall be condemned for it . ( How much more then to respect their lawful Bishops and Pastors ? ) Of Lay-Elders . For Lay-Elders , As far as I understand , the greatest part , if not three for one of the English Ministers , are of this mind , That unordained Elders wanting power to Preach or Administer Sacraments , are not Officers in the Church of God's appointment : Of this number I am one , and Mr. Vines was another . In the Worcester Agreement Printed 1653. Mr. Baxter declared , that neither Scripture nor Antiquity knew of any such Officers as Lay-Elders . In the Third Defence , p. 58. It was notorious , that the Parliament yielded to Presbytery to exclude Episcopacy , because they had no other way to uphold their Wars , without which they had no way to hold up themselves , but by help of the Scots . My first Book ( Viz. the Preface to Saints Rest . ) disclaims Lay-Elders , Pag. 109. to Hinckly . Of Bishops . Page 832. of Mr. Baxter ' s Directory , Q. 56. Mr. Baxter tells you in the Margin of those Reasons for a larger Episcopacy , That in the Apostles Days there were under Christ in the Universal Church , many general Officers that had the care of gathering and over-seeing Churches up and down , and were fixed by stated Relation unto none . And most Christian Churches think , that though the extraordinary Gifts , Privileges and Officers cease , yet Government being an ordinary part of their Work , the same Form of Government which Christ and the Holy Ghost did settle in the first Ages , tho' not with the same extraordinary Gifts and Adjuncts were settled for all following Ages : 1. Because we read of settling that Form , ( viz. ) general Officers as well as Particular , but never of any Abolition . 2. Because if we affirm a Cessation without Proof , we seem to accuse God of Mutability , as setting a Form of Government for one Age only . 3. And we leave room for audacious Wits to question other Gospel-Institutions , as Pastors , Sacraments , &c. 4. It was general Officers that Christ promised to be with to the end of the World , Matth. 28. 20. And in this Premonition he says , he doth not dispute the Lawfulness of Arch-Bishops , over Parochial-Bishops , as Successors to the Apostles , and other general Officers of the first Age , in the ordinary continued parts of their Office. And in his Plea for Peace , p. 263. Some of us incline much to think , that Arch-Bishops ( i. e. ) Bishops that have over-sight of many Churches , with their Pastors , are lawful Successors of the Apostles , in the ordinary part of their Work. So also , First Plea , p. 35. and of his accepting two parts of Episcopacy , not varying the Species in the Preface to the second Plea. In Church-History , p. 37. and in Plea for Peace , p. 66. the Bishops in Cyprian's time had the best ordered Churches in the World ; and the Bishops were the most Godly , Faithful , Peaceable company of Bishops since the Apostle's times . In Preface to the Second Plea , we offered Arch-Bishop Usher's Model , and when his Majesty would not grant us that , he prescribed the Episcopacy of England , as it stood with little Alteration , this we joyfully and thankfully accepted , as a hopeful means of a common Conformity and Concord . See more p. 3. of his Apology , and p. 161. I shewed , that there are in Directory , p. 832. such general Officers in the Church ; as an Army , that is headed by the general himself , and a Regiment by the Colonel , and a Troophy a Captain ; there was no parity then in the Church-Officers . In the Preface to the Five Disputations , p. 9. Two sorts of Episcopacy are allowed , first , such as St. Hierome says were brought into the Church for a Remedy against Schism ; the Bishop of this Constitution was to preside over Presbyters , and without him nothing was to be done in the Church that was of Moment . S. 58. of Church Hist . The Second is that which succeeds the Apostles in the ordinary parts of Church-Government , while some Senior Pastors have the care of Supervising many Churches , as the Visitors had in Scotland ; and are so far Episcopi-Episcoporum , having no constraining Power of the Sword. But a Power to admonish and instruct the Pastors , and to Regulate Ordinations , Synods , and all great and common Circumstances that belong to Churches : For if there were one Form of Government , in which some Pastors had such extensive Work and Power , as Timothy , Titus , and the Evangelists had , as well as Apostles , we must not change it without Proof , that Christ himself would have it changed . Many wise Men think , that the Presbyterians rejecting all Episcopacy , setting up unordained Elders , and National Churches headed by National Assemblies , are divisive and unwarrantable , as their making by the Scots Covenant , the renouncing of Episcopacy , to be the test of National Concord was divisive . Page 72. of the Third Defence , Part the last . Cranmer , Ridley , Latimer , Hoper , Jewel , Davenant , Usher , Moreton , Abbot , Hall , Potter , Charleton , were all Pious as well as Learned Bishops , and so were many Conformist Ministers , Sibs , Preston , Fenner , Bolton , Whately , Dent , Crook , Pike , Stock , Stoughton , Taylor , &c. My Judgment is , that a Peace with the Divines of the Episcopal Judgment is much to be desired , and earnestly endeavoured . If it be Objected , that he calls the Bishops their Silencers and Persecutors , p. 104. of his Apology he says , no Bishops have Silenced us by Spiritual Government , that we know of , but only as Barons by the Secular Laws , to which some of them gave their Votes , for Mr. Baxter acknowledgeth all did not . As for Bishops ( viz. ) a Diocesan , ruling all the Presbyters , but leaving the Presbyters to rule the People , and consequently taking to himself the sole , or chief power of Ordination , but leaving censures and absolution to them , except in case of Appeal to himself ; I must needs say , that this sort of Episcopacy is very ancient , and hath been for many Ages of very common reception through a great part of the Church — And if I lived in a place , where this government were established , and managed for God , I would submit thereto , and live peaceably under it , and do nothing to the disturbance , disgrace or discouragement of it . ( You may see how far Mr. Vines and Mr. Baxter did agree in the notion of a Bishop over many Presbyters . ) Of which Grotius in his Commentary on the Acts , and particularly chap. 17. saith , that as in every particular Synagogue , many of which were in some one City ( in Jerusalem 480. ) there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such was the Primitive Bishop . And doubtless the first Bishops were over the community of Presbyters , as Presbyters , in joynt relation to one Church or Region ; which Region being upon the increase of Believers divided into more Churches , and in after-times , those Churches assigned to particular Men ; yet he the Bishop , continued Bishop over them still . For that * you say , he had a negative Voice , that is more then ever I saw proved , or I think ever shall , for the first 200 Years ; and yet I have laboured to enquire into it . That makes him Angelus Princeps , not Angelus Praeses , as Dr. Reinolds saith . Calvin denies that , and makes him Consul in Senatu , or as a Speaker in the House of Parliament , which , as I have heard that D. B. did say , was but to make him foreman of the Jury . As touching the Introduction of ruling Elders , such as are modelled out by Parliament , my judgment is sufficiently known . I am of your Judgment in the point , There should be such Elders , as have power to Preach as well as Rule . On this Mr. Baxter reflects , p. 353. Though Mr. Vines here yield not the negative Voice to have been de facto , in the first or second age , nor to be de jure ; yet he , without any question yielded to the stating of a President , durante vitâ , if he prove not unworthy , which was one point that I propounded to him ; and I make no doubt , but he would have yielded to a voluntary consent of Presbyters , de facto , not to ordain without the President . And the difficulties that are before us , de facto , in setting up a Parochial Episcopacy , which he mentioneth , I have cleared already in these Papers , shewing partly , that the thing is already existent , and partly how more fully to accomplish it . The Instances which he gives , are in the Episcopacy of the Protestant Churches in Poland , from Adrian Regenvolscius , Hist . Eccles . Sclavon . l. 3. p. 424. N. B. Whereas from the first Reformation of the Churches in the Province of the lesser Polonia , it hath been received by Use and Custom , that out of the Elders of all those ( Districtus ) Divisions , which are 36 in Number , one Primate , or Chief , in Order , who is commonly called Superintendent of the Churches of lesser Poland , and doth preside over the Provincial Synods , be chosen by the Authority , Consent , and Suffrage of the Provincial Synod , and that he be inaugurated , and declared ( not by imposition of Hands , to avoid the suspicion of Primacy , and the appearance of Authority and Power over the other Elders ) only by Benediction , and fraternal Prayers , and by reading over the Offices which concern this Function , and the Prayers of the whole Synod , for the sake of Government and good Order in the Church of God , &c. The other instance is of the Churches of the Bohemian Confession , who have among the Pastors of the Churches , their Conseniors and Seniors , and one President over all , related by the same Regenvolscius , p. 315. The Elders or the Superintendents of the Bohemian and Moravian Churches , &c. are for the most part chosen out of their Fellow-Elders , and are Ordained and Consecrated to the Office of Seigniory by Imposition of Hands , and Publick inauguration , &c. Mr. Baxter dislikes our Species of Diocesan Bishops , because of their Chancellors , which is very groundless for the power of Legislation , the Foundation and Form of Government , which being wholly in the Bishops and Clergy , who in Convocation have the sole Power of making Canons for the Government of the Church ; and there being no Censure to be inflicted but according to those Canons , the Lay-Chancellor are but inferior Officers , intrusted by their Bishops with some part of the Executive Power ; the Bishops themselves , as well as their Chancellors , having the Canons to direct and over-rule them in the Execution ; and if there be any extra-judicial Process , there lye Appeals from them both . Moreover , the Chancellors being bred up to the Study and Practice of the Canon and Civil Laws , are most fit for Executing the Canons , being acquainted with the Nature of Evidences , Probations , and judicial Process , which meer Presbyters cannot be presused to understand so well ; and this Office of Chancellors being allowed by the Laws of the Land , they may be submitted to as they are the King's Officers , by Mr. Baxter's own Concessions . This may satisfie the impartial Reader against those bitter Invectives of Mr. Baxter , against the Species of Diocesan Bishops , as being Anti-Christian , and the Military Instruments of the Devil . Those that treated with the Bishops , 1660. did yield to such an Episcopacy , as the old Nonconformists would scarce generally have consented to , i. e. to Bishop Usher's Model . Episcopacy is not such an upstart thing , nor defended by such contemptible Reasons , as that the Controversie is like to die with this Age ; undoubtedly there will be a Godly and Learned Party for it , while the World endureth . And it is a numerous Party : All the Greek Church , the Armenian , Syrian , Abassine , and all others , but a few of the Reformed . For Denmark , Sweden , part of Germany and Transilvania , have a Superintendency , as high as that I plead for , p. 11. If you know no Godly Persons of the Episcopal way , I do , and as my acquaintance increaseth , I know more and more , and some I take to be much better than my self ; I will say a greater word , that I know those of them , whom I think as Godly , Humble Ministers , as most of the Non-conformists , whom I know , p. 12. And I believe there are many hundred Godly Ministers in the Church of England , and that their Churches are true Churches . And I am confident , most of the Ministers in England would be content to yield to such an Episcopacy , as you may find in the Published Judgments of Bishop Hall , Usher , Dr. Forbes , Hodsworth , and others . Preface to the Five Disputations , p. 9. Christ . Direct . the Second Edition , p. 189. Part 3. Q. How doth the Holy Ghost set Bishops over the Church ? Answ . By making the Office it self so far as the Apostles had any hand in it , Christ himself having made their Office. The Holy Ghost in the Electors and Ordainers , directeth them to discern the fitness of the Persons , and so to call such as God approveth of and calleth by the Holy Ghost in them , which is done by the ordinary help of God's Spirit , in the wise and faithful Electors and Ordainers ; the Holy Ghost doth qualifie them for the Work , by due Life , Light and Love , Knowledge , Willingness and Activity , and so inclining them to it , and marking out the Person by his Gifts , which was done at first by extraordinary Gifts , and ever since by ordinary , special , and saving in some , common , and only fitted to the Churches Instruction in others , so that whoever is not competently qualified is not called by the Holy Ghost , when Christ ascended he gave gifts to Men , some Apostles , &c. Eph. 4. 78 , &c. Of Sacriledge . Q. 171. What is Sacriledge ? Ans . It is a robbing God by the unjust alienation of Holy things . As deposing Kings , silencing true Ministers , the unjust alienating of Temples , Utensils , Lands , Days separated by God himself and justly consecrated by Man. Mr. Vines his Letter to Mr. Baxter , p. 35. of the 5 Disput . concerning Sacriledge . As for your Question about Sacriledge , I am very near you in the present Opinion . The point was never stated nor debated in the Isle of Wight ; I did for my part decline the dispute , for I could not maintain the cause as on the Parliament side ; And because , both I and others were unwilling , it was never brought to open debate . The Commissioners did argue it with the King , but they went upon grounds of Law and Polity , and it was only about Bishops Lands ; for they then averred the continuance of Dean and Chapter Lands to the use of the Church . Some deny that there is any sin of Sacriledge under the Gospel , and if there be any , they agree not in the definition . Some hold an Alienation of Church-goods , in case of Necessity , and then make the necessity , what , and as extensive , as they please . The most are of Opinion , that while the Church lies so unprovided for , the donations are not alienable , sine Sacrilegio . If there were a Surplusage above the competent maintenance , it were another matter . It is clear enough , the Donors wills are frustrated , and that their general intention , and the general use ( Viz. the maintenance of God's Worship , and Ministers ) should stand , though the particular use might be superstitious . I cited in my last Sermon before the Parliament a place out of Mr. Hildersham , on Psal . 51. touching Sacriledge , it did not please . If his description of it be true , then you will still be of your own mind . I dare encourage no Purchasers , &c. Mr. Baxter's Advice to separating Brethren . Mr. B' s Epistle to separate Congregations . Consider this , It is the judgment of some , that Thousands are gone to Hell , and Ten thousands on their march thither , that in all probability had not come there , if they had not been tempted from the Parish Churches for injoyment of Communion in a purer Church . Pag. 21. Of Defence . The Interest of the Protestant Religion must be much kept up by means of the Parish Ministers , and by Doctrine and Worship there performed , and they that think and endeavour contrary , shall have the hearty thanks and concurrence of the Papists . And I am perswaded , that all the Arguments of Bellarmin , and other Books that have been written , have not done so much to make Papists in England , as the Multitude of Sects among our selves . Defence p. 21. In The Second Admonition to Bagshaw , p. 78. It is Lawful to hold Communion with our Churches , having but tolerable Ministers , notwithstanding the Parochial Order , and the Ministers Conformity , and the use of the Common-Prayer-Book , and that we ought to do so when some special reason , as from Authority , Scandal , &c. do require it . A Ministers personal faults do not allow a People to separate from the Worship of God , nor all Ministerial faults , but only those that prove him or his Ministration utterly intolerable . Answer to Dr. Stillingfleet . p. 50. The word Schism signifieth any sinful Division among Christians ; there may be a Schism in a Church , when no party divideth from it ; as when one says , I am of Paul , &c. 1 Cor. 3. 3. A Man may cause Divisions from a Church , that separates not from it himself . The sparks of Schism are kindled , when proud Persons are brainsick with a fond estimation of their own opinions , and heart-sick for propagating them . Till Church Divisions be rightly apprehended , as Whoredom , Swearing and Drunkenness are , they will never be well cured . Imprint therefore on your minds the true Character of them , and consider the Effects , and then you will fear this confounding Sin , as much as a consuming Plague . Pag. 63 When you are tempted to separate from any Church for defectiveness in its manner of Worship ; enquire how God is Worshipped in all the Churches on Earth , and then consider if you lived among them , you would forsake communion with them all . Read the Church History , and consider what Heresies have been in times past , and what havock Schisms have caused among Christians , for if this had been known by well meaning Persons in our days , we should not have seen those same opinions appleaded as New Lights , which were long ago exploded as Old Heresies : Nor should we have seen many honest People taking that same course to reform the Church now , and advance the Gospel , which in so many Ages and Nations destroyed the Church , and cast out the Gospel . A narrow Soul that taketh all Christs Interest in the World to lye in a few of their Separate Meetings , and shuts up all the Church in a Nut-shell , must needs be guilty of the foulest Schisms . It is a Catholick Spirit and Principles loving a Christian as a Christian , abhorring the very name of Sects and Parties , as the Churches Wounds , that makes a Catholick indeed . Mr. Caudry in his Book of Schism ; against Dr. Owen , p. 14. says , that Toleration ( of separate Congregations ) had done more to the rooting out Religion from the hearts of many in Seven Years , than the inforcing of Uniformity in Seventy Years before . As to Separation : Be the backwardest to divide and separate , and do it not without a certain warrant , and extreme necessity ; resolve with Augustine , I will not be the Chaff , and yet I will not go out of the Floor , though the Chaff be there . Never give over your just desire and endeavour for Reformation , and yet as long as you can possibly avoid it . Forsake not the Church that you desire to reform ; as Paul said to them , that were to forsake a Shipwrackt Vessel , If these abide not in the Ship , ye cannot be saved . Many a one , by unlawful flying and shifting for his own greater peace and safety , doth much more hazard his own and others . Of Raising Churches against Churches . Church gathering is Church scattering work , p. 110. Christ . Direct . The Interest of the Christian Protestant Religion in England , must be much kept up by keeping up as much of Truth , Piety , and Reputation as is possible in the Parish-Churches . Therefore , — In Parishes where all may hear the Parish-minister , I would not have you , without necessity , to Preach at the same hour of the day , but at some middle time , that you may not seem to vie with him for Auditors , nor to draw the People from him ; but let them go with you to hear him , and after come and hear you . Do not meet together in opposition to the publick meeting , nor at the time of publick Worship , nor yet to make a groundless Schism , or to separate from the Church , whereof you are Members , nor to destroy the old , that you may gather a new Church out of its Ruines , as long as it hath the Essentials , and there is hope of reforming it ; nor yet would I have you forward to vent your own supposed gifts and parts in teaching , where there is no necessity of it ; nor as a separated Church , but as a part of the Church more diligent than the rest in redeeming time . Let all your private meetings be in subordination to the publick , and by the approbation and consent of your Spiritual guides , Remembring them which have the rule over you , Heb. 13. 7 , 8 , 9. And I beseech you Brethren , mark them which cause divisions and offences , contrary to the Doctrine which you have learned and avoid them , &c. Rom. 16. 17 , 18. I would you would ponder every one of these words , for they are the precious advice of the Spirit of God , and necessary now as well as then . The great advantages that Satan hath got upon the Church through the sin of the Pastors , in these later days , is by division . By this he hath promoted all the rest of his designs . Our division gratifieth the Papist , and greatly hazardeth the Protestant Religion , more than most of you seem to believe or regard . It advantageth Profaneness , and greatly hindereth the success of the Ministers ; it pleaseth Satan and builds up his kingdom . The hand of God is apparently gone out against the Separatists ; you see you do but prepare Persons for a further progress ; Seekers , Ranters , Quakers and too many professed Infidels , do spring up from among you , as if this were the journeys end and perfection of your revolt . By such fearful desertions did God formerly witness his detestation of those that withdrew from the unity of the Church . And separation will ruine the separated Churches themselves ; it will admit of no consistency . Parties will arise in the separated Churches , and separate again from them till they are dissolved . I beseech my Brethren to open their eyes so far , as to regard experience . How few separated Churches do now exist , that were in being an hundred years ago , can you name any ? and would you have all the Churches of Christ to be dissolved ? In the year 1634. Roger Williams of New-England , an Assistant to Mr. Kalph Smith Pastor at Plymouth , where , having vented divers singular opinions , he was dismissed , went to Salem , which place in a years time he filled with Principles of rigid Separation , tending to Anabaptistry , as that it is not lawful for an unregenerate Man to pray , or take an Oath , in special not the Oath of Fidelity to the Magistrate . He forbad any of his Church-members to hear the godly Ministers of England when occasionally they went thither . He taught that the Magistrate had nothing to do in matters of the First Table ; that there should be an unlimited Toleration of all Religions ; that to punish any Man for his Conscience was Persecution . He separated not only from the Churches of Old , but of New-England also , as Antichristian . After that , he would not pray , or give thanks with his own Wife or Family , because they went to the Church-Assemblies . He kept private Meetings by way of separation from , and opposition to the Church-Assembly ; and being banished as a disturber of the Peace , he sat down at a place called Providence , and there fell to Anabaptistry , renouncing Infant Baptism . And after a while he told his People , that he was out of the way himself , and had misled them , for he could not find that any on Earth had power to administer Baptism , and therefore their last Baptism was a nullity as well as the first , and that they must wait for the coming of new Apostles ; and so they dissolved and turned Seekers . The case of the Summer Islands as related by Mr. Vaughan , a worthy Minister come from thence upon discouragement , would make a Christians heart to bleed . To hear how strict and regular , and hopeful that Plantation once was , and how one godly Minister by Separation , selecting a few to be his Church , rejecting all the rest from the Sacrament , the rejected party were dolefully estranged from Religion , and the selected party turned Quakers . But our own case is yet a more lamentable proof , what Separation hath done against Religion ; so that it is my wonder that any good man can over-look it . Above all things I intreat the dividing Brethren , if they can so long lay aside partiality , to judge of the reasons of their separation . The defects of the Liturgy , and the faults of those by whom we suffer , are easily heightned even beyond desert . But when many of us vent untruths , and slanders against our Brethren , and multiply publick untruths , we never make scruple of communion with such . Suppose one should say , that a People guilty of such sins , as are condemned , Exod. 23. 1 , 2. Psal . 15. 3. Rom. 1. 30 , &c. ( i. e. raising false reports , reproaching our Neighbours , strife and debates ) should not be communicated with , especially when not one of those offenders is called to repentance for it , what answer will you give to this which will not confute your own objections against communion with many Parish Churches in this Land ? As to Popery ; The interest of the Protestant Religion must be much kept up , by the means of the Parish Ministers , and by the Doctrine and Worship there performed ; and they that think and endeavour contrary to this , ( of which side soever ) shall have the hearty thanks and concurrence of the Papists . Nor am I causelesly afraid , that if we suffer the Principles and Practices , which I write against , to proceed without our contradiction , Popery will get by it so great advantage as may hazard us all , and we may lose that which the several Parties do contend about . Three ways especially Popery will grow out of our divisions , 1. By the odium and scorn of our disagreements , inconsistency , and multiplied Sects , they will perswade People , that we must either come for unity to them , or else all run mad , and crumble into dust and individuals . Thousands have been drawn to Popery , or confirmed in it , by this Argument already : And I am perswaded , that all the Arguments else in Bellarmine , and all other Books that ever were written , have not done so much to make Papists in England , as the multititude of Sects among our selves . Some Professors of Religious strictness and great esteem for Godliness , having run from Sect to Sect , and finding no consistency turned Papists themselves . 2. Who knows not how fair a game the Papists have to play by our divisions ? Methinks I hear them hissing on both Parties , saying to one side , Lay more upon them , and abate them nothing : And to the other , Stand it out , and yield to nothing : hoping that our divisions will carry us to such practices , as shall make us accounted Seditious , Rebellious , and dangerous to the Publick Peace , and so they may pass for better subjects than we , or else , that they may get a Toleration together with us . And shall they use our hands to do their work ? We have already served them unspeakably , both in this , and in abating the odium of the Gunpower-Plot , and other Treasons . 3. It is not the least of our danger , lest by our Follies , Extremities and rigors we so exasperate the common People , as to make them readier to joyn with the Papists , than with us , in in case of competitions , invasions or insurrections against the King and Kingdoms peace . The Papists account , that if the Puritans get the day , they shall make great advantage of it ; for they will be unsetled , and all in pieces , and not know how to settle the Government . Factions and Distractions ( say they ) give us footing for continual attempts . To make all sure we will secretly have our party among Puritans also , that we may be sure to maintain our interest . Let the Magistrate cherish the disputations of the Teachers , and let him procure them often to debate together , and reprove one another : For when Men see that there is nothing certain among them , they will easily yield saith Contzen the Jesuit . Of Toleration . Shall the meer pretence of Carnal Liberty be thought an Argument for a wicked damning Liberty , a Liberty to destroy and deceive as many as they can ; will merciful Rulers set up a Trade for Butchering Souls , and allow Men to set up a Shop of Poyson for all Men to buy and take what they will , yea to proclaim this Poyson for Souls in the Streets and Church Assemblies . Saints Rest , p. 133. Could I have believed him , that would have told me five years ago , that when the Scorners of Godliness were subdued , and the bitter Persecuters of Church were destroyed , that such should succeed them who suffered with us , and were our intimate Friends , which we took sweet councel , and went up together to the House of God , should draw their Swords against each other , and seek each others blood so fiercely ? O what a potent instrument for Satan is a misguided Conscience when it is set at Liberty . Of Spiritual Pride . Proud Men will not grow in the same Field , or Church , where Tares do grow , but will transplant themselves , because God will not pluck up the Tares , especially if any Ministerial neglect of Discipline be conjoyned ; and instead of blaming their own Pride , lay the blame on the corruptions of the Church . — The Pharisees Liturgy is frequent in separate Assemblies , God I thank thee , I am not as other men . But this is very remarkable , that it is a pretence of our impurity , and a greater purity with you that is pleaded by such as first turn over to you ; and that this height of all impieties should be the usual issue or a way , pretended so exact and clean , doubtless it is not Gods mind , by this to dis●ourag● any from purity and true Reformation , but to shew his detestation of that spiritual pride , which maketh Men to have too high thoughts of themselves , and too much to contemn others , and to desire to be further separated from them , than God in the day of grace doth allow of . Consider this , it is the judgment of some , that Thousands are gone to Hell , and Ten Thousands on their march thither , that in all probability had never come there , if they had not been tempted from the Parish Churches , for injoyment of communion in a purer Church . He that causeth differences of Judgment and Practice , and contendings in the Church , doth cause divisions , though none separate from the Church . If you may not divide in the Church , nor from it , then you may not causelesly divide from it your selves . And commonly Appearance , Advantage , Interest , and a taking Tone and Voice do more with the most , than solid evidence of truth . But they who desire to have a party follow them , and are busie in perswading others to be of their mind , and speak perverse things , &c. are guilty of Church divisions . Do not you condemn a carnal state ? Remember they are carnal , who are contentious dividers in the Churches , 1 Cor. 3. 1. You will disallow a fleshly mind and life ; Remember then , that the works of the flesh are these , As Adultery , Fornication , &c. So Hatred , or Enmity , Variance , Emulations , Wrath , Strife , Seditions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dividings into Parties . — When once Parties are ingaged by their Opinions in Anti-Churches , and fierce disputings , the Flesh and Satan will be working in them against all that is holy , sweet and safe . The Fire is blown up , when Men are desirous to have a party follow them , and cry them up , and thereupon are busie in perswading others to be of their Mind , and do speak perverse things to draw away Disciples after them , to be accounted Masters of a Party . Christ . Direct . p. 52. part . 3. Church dividers are the most successful Servants of the Devil , being Enemies to the Family of Christ in his Livery . They gratifie Satan and all the Enemies of the Church , and do the very works that he would have them do , more effectually than open Enemies could do : As mutineers in an Army may do more to destroy it than the power of the Enemy , p. 60. It is a Sin that contradicteth all Gods Ordinances and means of Grace . A Sin against as great and lamentable experiences as almost any Sin can be ; this is a heinous aggravation of it , that commonly it is justified and not repented of , yea it is fathered upon God , every Sect pretending Gods Authority , and it represents his Kingdom worse than that of the Devil which is not divided . Of Superstition . Do you not hate Superstition ? Consider then , what Superstition is ; it is the making of any new parts of Religion to our selves , and fathering them upon God. Of this there are Two sorts , Positive , and Negative . When we falsely say , This is a duty commanded by God , or when we falsely say , This is a sin forbidden by God , take heed of both . For instance , The Scripture telleth us of no Church-Elders , but what were ordained , and of none but such as were of the same Office with the Preaching Pastors or Elders , of none that had not Authority to Baptize and Administer the Lord's Supper ; nor doth Church History tell us of any other , as a Divine Office. But now we have concluded , that there is a distinct Office of Ruling Elders , who need not be Ordained , and who have no power to Baptize , or to Administer the Lord's Supper . This I think is Superstition , for we feign God to have made a Church Office which he never made . — That it is simply unlawful to use a Form of Prayer , or to read a Prayer on a Book ; That if a School-master impose a Form upon a Scholar , or a Parent on a Child , it maketh it become unlawful ; That our presence maketh us guilty of all the errors , or unmeet expressions of the Minister , in publick Worship , at least if we before know of them , and therefore that we must joyn with none , whose Errors or Mis-expression we know of before ; — That we are guilty of the sins of all unworthy or scandalous Communicants , if we communicate with them , though their admission is not by our fault ; That he whose judgment is against a Diocesan-Church may not lawfully joyn with a Parish-Church , if the Minister be but subject to the Diocesin ; That whatsoever is unlawfully commanded , is not lawful to be obeyed ; That it is unlawful to do any thing in the Worship of God , which is imposed by Men , and is not commanded in the Scripture : These and more such as these are Superstitions , which some Religious People have brought in . And by all such inventions fathered upon God , and made a part of Religion , the minds of Men are corrupted , and disquieted , and the Churches disturbed and divided . Most of our Acquaintance think it their duty to keep up the Reputation of the Publick Conformable Ministry . p. 246. of Plea , and p. 109. We are far from designing any abasement of the Clergy ; nor do we deny or draw others to deny any due Reverence or Obedience to them . I repent , that I no more discouraged the peevish Spirit of quarelling with Superiors , and Church Orders ; And that I encouraged such by speaking too sharply against those things , which I thought to be Church Corruptions . Admonition to Bagshaw . The People are ready to scorn the Gravest and Wisest Pastors , we are indangered by Divisions ; chiefly because the Self-conceited part of the Religious People will not be ruled by their Pastors . Cure of Divisions , p. 393. I repent , that I no more discouraged the Spirit of peevish quarrelling with Superiors , and Church Orders , and ( though I ever disliked and opposed it ) yet that I did sometime too much encourage such as were of their temper , by speaking too sharply against those things which I thought to be Church Corruptions , and was too loath to displease the Contentious , for fear of being uncapable to do them good , and meeting with too few Religious Persons , that were not pleased with such invectives . P. 52. to Bagshaw . In The Preface to Christ . Direct . It is said , That my Writeings differing from the common judgment , had already caused offence to the Godly . Answ . 4. If God bless me with opportunity and help , I will offend such Men much more , by endeavouring further than ever I have done , the quenching that Fire which they are still blowing up , and detecting the Folly and Mischiefs of those Logomachies , by which they militate against Love and Concord , and inflame and tare the Church of God : And let them know , that I am about it . Of Prejudice . Take heed of suffering Prejudice and Fancy to go for reason , and raise in your Minds unjustifiable distasts of any way or mode of Worship . It is wonderful to see what Fancy and Prejudice can do , get once a hard Opinion of a thing , and your Judgments will make light of all that is said for it , and will see nothing that should reconcile you to it . Partiality will carry you away from Equity and Truth . Abundance of things appear now false and evil to Men , that once imagined them to be so , which would seem harmless and laudable , if tried by a Mind that is clear from Prejudice . Of Censoriousness . Is not Censoriousness and Rash Judging a Sin ? Yet one Congregation of the Division labours to make others odious and contemptible , and that is called the Preaching of Truth , and purer Worshipping of God. I have seen this grow up to the height of Ranters , in horrid Blasphemies ; and then of Quakers , in disdainful Pride and Surliness , and into Seekers , that were to seek for a Ministry , a Church , a Scripture , and consequently a Christ . I have lived to see it put to the Question ( in the little Parliament ) whether all the Ministers of the Parishes of England should be put down at once . I have seen how confidently the killing of the King , the rebellious demolishing of the Government of the Land , the killing of many Thousands of their Brethren , the turnings and overturnings of all kind of Rule , even that which themselves set up , have been committed , and justified , and profanely fathered upon God ; these with much more such fruits of love-killing Principles I have seen . If you converse with Censorious Separatists , you shall hear so many invectives against them that are truly Catholick and sober , as will make you think , that Love and Peace , and Catholick Communion are some sinful and mischievous things . The experience of Twenty six Years in this Kingdom may convince the World , what crimes may stand with high professions ; such as the generation springing up will scarce believe . What high Professors were the proudest overturners of all Government , and resisters and despisers of Ministry and Holy Order in the Churches ? The most railing Quakers , and most filthy blaspheming Ranters , to warn the World to take heed of being proud of superficial gifts , and high profession , and that he that stands in his own conceit should take heed lest he fall . I have much ado to forbear naming some high Professors known lately at Worcester , Exeter , and other places , who died Apostate Infidels , deriding Christianity , and the Immortality of the Soul , who once were Separatists . And I have heard of some Separatists , who when others of a contrary judgment were going to the Churches at London , looked in at the Doors , saying , The Devil choak thee , art thou not out of thy pottage yet ? I commend to all that of the Apostle , Phil. 2. 3. Let nothing be done through strife and vain glory , but in lowliness of mind let each esteem others better than themselves . Read this Verse over on your Knees , and beg of God to write it on your Hearts . And I would wish all Assemblies of dividers and unwarrantable Separatists , to write it over the Doors of their Meeting places , and join with it , Rom. 12. 10. but especially study James 3. In a word , if God would cure the Church of Religious Pride , the Pride of Wisdom , and the Pride of Piety and Goodness , the Church would have fewer Heresies and Contentions , and much more Peace , true Wisdom and Goodness . The forwardness of many to keep open Divisions , and to affect communion with none , but such as say as they do , is a down right mark of a Schismatick . And I know that dividing Principles and Dispositions do tend directly to the ruine and damnation of those in whom they do prevail . When Men fall into several Parties , burning in Zeal against each other , abating charity , censuring and condemning one another , backbiting and reviling each other , through envy and strife ; when they look strangely on each other , as being of several sides , as if they were not Children of the same Father , nor Members of the same Body , or as if Christ were divided , one being of Paul , and another of Apollo , &c. and every one of a Faction , letting out their thoughts in jealousies and evil surmises of each other , perverting the words and actions of each to an ugly sense ; and snatching occasions to present one another as fools , or odious to the hearers ( as if you should plainly say , I pray you hate , or despise these People , whom I hate and despise : ) This is the core of the Plague sore , it is Schism in the bud . S. 16. When People in the same Church do gather into private Meetings , not under the guidance of their Pastors , to edifie one another in holy exercises , in love and peace , but in opposition to their lawful Pastors , or to one another , to propagate their single opinions , and increase their Parties , and speak against those that are not on their side , Schism is then ready to increase and multiply , and the Swarm is ready to come forth , and be gon . S. 17. When these People actually depart , and renounce or forsake the communion of the Church , and cast off their faithful Pastors , and draw into a separated Body by themselves , and choose them Pastors , and call themselves a Church , and all without any just , sufficient cause ; when thus Churches are gathered out of Churches , before the old ones are dissolved , or they have any warrant to depart ; when thus Pastor is set up against Pastor , Church against Church , and Altar against Altar , this is Schism ripe and fruitful , the Swarm is gone and hived in another place . S. 19. If they shall also judge that Church to be no Church from which they separated , and so cut off a part of the Body of Christ by an unrighteous Censure , and condemn the innocent , and usurp Authority over their Guides ; this is Disobedience and Uncharitableness , with Schism . A true Christian that hateth Fornication , Drunkenness , Lying , Perjury , because forbidden in the Word of God , will hate Divisions also , which are so frequently and vehemently forbidden , Jo. 17. 21 , 22. Ro. 14. throughout . Ro. 15. 12. 1 Cor. 1. 10. Eph. 4. 1 , 2 , &c. 1 Cor. 12. Phil. 3. 15. Ro. 16. 17 , 18. 1 Tim. 1. 4. James 3. The mischief of Divisions may be seen at large , p. 739. Q. May , or must a Minister , silenced , or forbid to preach the Gospel , go on still to preach it against the Law ? Answ . He that is silenced by just power , though unjustly , in a Country , that needeth not his Preaching , must forbear there , and if he can , must go into another Country , where he may be more serviceable . We must do any lawful thing to procure the Magistrates licence to preach in his Dominions . How Humane Laws bind the Conscience . Q. Whether the Laws of men do bind the Conscience ? Answ . p. 37. Taking Conscience in a stricter sense , as including essentially , a relation to God's obligation , the full sense of the the question is this , Whether it be a sin against God to break the laws of man ? Answ . It is a sin against God to break such Laws as Rulers are authorized by God to make : First , because God commandeth us to obey our Rulers . God commandeth us to obey in general , and their Law determineth of the particular matter , therefore God obligeth us ( in conscience of his Law ) to obey them in that particular . 2. Because by making them his Officers , by his Commission , he hath given them a certain beam of Authority , which is Divine , as derived from God ; therefore they can command us by a power derived from God : therefore to disobey is to sin against a Power derived from God. Man being God's Officer , First his own Law layeth on us an obligation derivatively Divine , ( for it is no Law , which hath no Obligation , and it is no Authoritative Obligation , which is not derived from God. ) 2. God's own Law bindeth us to obey Man's Laws , Rom. 13. And it may be a good reason , to perswade Obedience to our Ecclesiastical Governours , because Preaching is a cheap and easie work , in comparison of Church-government . Take heed of engaging your selves in a Sect , or Faction ; a narrow Sectarian separating mind will make all the Truths of God give place to the opinions of his Party , and measure the prosperity of the Gospel , by the prosperity of his Party ; he will not stick to persecute all the rest of the Church of Christ , if the interest of his Sect require it . Overvalue not any private or singular opinions of your own , or others ; for if once spiritual Pride and Ignorance of your own weakness make you espouse particular opinions , as peculiarly your own , you will think your conceits more illuminating and necessary , than they are , as if Mens sincerity lay in the imbracing of them , and their Salvation on the receiving of them ; and think all that are against your Opinion , deserve to be cast out as Enemies to Reformation ; and perhaps , Twenty Years after , experience may bring you to your wits , and make you see the falshood , or smalness of all those points , which you made so great a matter of , and then what comfort will you have of your persecutions ? O the deceitfulness of the heart of Man ! Little do the many real Separatists , who cry out against Persecution suspect , that the same spirit is in them . Whence is Persecution , but from thinking ill of others , and abhorring or not loving them ? and do not you do so by those whom you causlesly separate from ? It is one and the same sin in the Persecutor and Divider , or Separatist , which causeth the one to smite their Brethren , and the other to excommunicate them ; the one to cast them into Prison as Schismaticks , and the other to cast them out of the Church as profane ; the one to account them intolerable in the Land , and the other to account them intolerable in the Church : the inward thoughts of both are the same , that those whom they smite or separate from , are bad and unlovely , and unfit for better usage . But I have observed that Professors of Religion did oppose and deride almost all that Worship of God out of ( pretended ) Conscience , which others did out of profaneness . Saints Rest , part 1. c. 7. Sect. 14. It was none of the old cause , that the People should have liberty , and the Magistrate should have no power , in all matters of God's Worship , Faith and Conscience : And as it is not the old cause , so it is not the good cause . For first , It contradicteth the express revelation of the Will of God in the Holy Scripture . Moses , as a Magistrate , had to do in matters of Religion , and so had the Kings of Israel , and Judah . — Law , and Providence , are both quite changed , if Toleration of false Worship , and other abuses of Religion tend not to the ruine of the Common-wealth . If Magistrates must give liberty for all to propagate a false Religion , then so must Parents and Masters also , which would be a Crime so horrid in the Nature and Effects of it , as I am loth to name with its proper titles . The Magistrates will quickly find that the distractions of the Church will breed and feed such distractions in the Common-wealth , as may make them wish they had quenched the fire , while it was yet quenchable . — Our unity is not only our strength , but their strength ; and the fire that begun in the Church , may , if let alone , reach the Court. Pag. 423. of his 5 Disputations , He lays down this as the summ of what he had said , That Man may determine of Modes and Circumstances of Worship , necessary and commanded in genere , but not determined by God in specie , Sect. 65. and then infers , Sect. 67. If the mischoosing of such circumstances by Church governors be but an inconvenience , and do not destroy the Ordinance it self , or frustrate the ends of it , we are to obey . 1. For he is the Judge in his own work , and not we . 2. The thing is not sinful though inconvenient . 3. Obedience is commanded to our lawful Governors . Sect. 70. And when we do obey in a case of miscommanding , it is not a doing evil that good may come of it , as some do misconceive ; but it is only a submitting to that which is ill-commanded , but not evil in him that doth submit . It is the determiner that is the cause of the inconvenience , and not the obeyer . Nor is it inconvenient for me to obey , though it be worse perhaps to him that commandeth : while he sinneth in commanding , he may make it my duty to obey , Pag. 461. Sect. 6. The reasons of this are obvious and clear , even because it is the Office of the Governors to determine of such Circumstances : It is the Pastor's Office to guide and oversee the Flock , and when he determineth these , he is but in his own way , and doth but his own work ; and therefore he is therein the Judge , if the case be controvertible . If none shall obey a Magistrate or Pastor in the works of their own Office , as long as they think he did them not the best way , all Governours then would be presently overthrown , and obedience denyed . We are sure that God hath commanded us to obey them that are over us in the Lord , 1 Thes . 5. 12. Heb. 13. 7. 17 , &c. And therefore a certain duty may not be forborn on uncertain conjectures , or upon every miscarriage of them that we owe it to . This would un-church all Churches ( as they are Political Societies : ) for if Pastors be taken down , and the work of Pastors , the Church is taken down . Sect. 7. And the things in which the Pastor is now supposed to err , are not of themselves unlawful , but only by such an accident as being over-weighed by another accident shall cease to make them unlawful . For instance , p. 461. Sect. 4. If of two Translations of Scripture , or two Versions of the Psalms the Pastor use the worser , ( so it be tolerable ) we must obey . And Sect. 7. If the Pastor appoint a more imperfect Version of the Psalms to be sung in the Church ( as is commonly used in England ) the obeying of him in the use of this will not bring so much hurt to the Church , as the disobeying on that account would do . For besides the sin of disobedience it self , the Church would be in a confusion if they forsake his conduct that preserves the Union ; and some will be for this and some for that , and so the Worship it self will be overthrown . And let it still be remembred , that we allow both Magistrates and Pastors to see to the execution of God's Laws , and to determine of circumstances in order thereto that are necessary in genere , p. 482. Sect. 35. but not determined of God in specie , p. 422. Sect. 65. It may be very sinful to command some Ceremonies which may lawfully , yea must in duty be used by the Subject when they are commanded , p. 398. Certain things commonly called Ceremonies may lawfully be used in the Church upon humane imposition , and when it is not against the Law of God ; no Person should disobey the Laws of their lawful Governors in such things . If there should be any Pastors of the Churches who instead of concurring to heal the Flock of these dividing Principles , shall rather joyn with backbiters and incourage them in their misreports and slanders , because it tends to the supposed interest of their party or themselves ; Let them prepare to Answer such unfaithfulness to their Consciences , which will be shortly awakened ; And to the great Shepherd of the Flock , who is at the door , and who told even the Devils Agents that , A House or Kingdom divided against it self cannot stand , but is brought to nought . For farther Satisfaction I refer the Reader to Mr. Baxter's Case of Separation , in the Appendix to his Life , p. 67 , to p. 80. where he thus concludes ; More may be seen in Mr. Nye's Book for hearing the Parish Preachers , and in Mr. Tomb's who wrote against Infant Baptism , vindicating the lawfulness and duty of joyning in ordinary Communion , in Word , Prayer , and Sacrament with the Parish Churches . FINIS . Notes, typically marginal, from the original text Notes for div A26948-e100 In the 3d. Part of his Life . p. 169. Notes for div A26948-e750 Preface to 5. Disput . p. 6. Defence of Principles of Love , p. 64. Preface to Christian Direct . ad finem . Epistle Dedicatory to Saints Rest . Saints Rest , p. 551. p. 666. P. 55. P. 57. P. 12 , 13. Defense , p. 89. Christian Directory , p. 747. See Christ . Direct . p. 606. Christ . Direct . p. 902 P. 807. P. 810. Ibid. P. 812. P. 814. 1st Edit . P. 815. P. 856. P. 857. P. 857 P. 〈◊〉 P. 859. P. 882. P. 882. P. 896. P. 901. Christian Directory , P. 179. 2d Edit . P. 902. P. 915. Five Disp . P. 361. P. 401. P. 409. P. 411. P. 412. Christ . Direct . p. 884 Five Disp . P. 412. P. 416. P. 117. See Christ . Direct . P. 885. P. 418. Confirmation , p. 207 , 220 , 230. Christ . Direct . p. 916. Christ . Direct . p. 49. Christian Directory , p. 616. 1st Edit . Christ . Direct . p. 137. 2d Edit . Five Disp . P. 411. Defense , P. 177. Christ . Direct . p. 607. Christ . Direct . p. 48. P. 49. Baxter of Confirmation , p. 3. Dispute the 4th . of Church Government . P. 358. P. 359. See Christ , Direct . P. 874. P. 361. P. 364. Christ . Direct . p. 748. See Christ . Direct . p. 848. Defence , p. 38. P. 176. P. 54. Cure of Divisions , P. 200. P. 174. P. 179. P. 185. Five Disp . p. 363. Sacrileg . Deserting , P. 103. P. 101 , 102. Baxter against Cramdon , p. 83. Cure of Divis . p. 393. Saints Rest P. 519. Church Government . P. 131. 5. Disput . Preface , p. 4. Five Disp . p. 20. P. 352. Sigonius de Repub. Heb. l. 2. c. 8. * Mr. Baxter . Defense , P. 65. Christ . Direct . p. 916. Cure of Divis . p. 80. Defence , p. 36. Sacrilegious deserting , p. 92. Saints Rest P. 518. Preface to Confess . Defence , p. 17. Epistle to separate Congregagations . Defence , p. 50. Answ . to Exceptions , p. 170. Defence , P. 68. Defence , p. 21. P. 52. Key for Catholicks . Baxter's Holy Commonwealth . Epistle to separate Congregagations . Christ . Direct . p. 733. Cure of Divisions , P. 359. Defence , p. 3. Cure of Divis . p. 77. p. 282. P. 288. P. 290. P. 292. Christ . Direct . p. 66. Part. 3. Preface to Cure of Divisions . Cur●… . p. 152. P. 24. P. 〈◊〉 P. 188. P. 22. Preface to Confess . Christ . Direct . p. 734. Christian Directory . P. 854. p. 36. part the 4th . Baxter of Confirmation , P. 293. Christ . Direct . part 4. p. 73. Cure of Divis . p. 254. P. 261. Holy Commonwealth . Eddit . to Pres . Prop. Of Confir . P. 309. Cure of Divisions . P. 253. 
A27480	----	Private devotion and a brief explication of the ten commandments Bernard, Edward, 1638-1696. 1689 Approx. 154 KB of XML-encoded text transcribed from 98 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A27480 Wing B1991 ESTC R9838 12643331 ocm 12643331 65061 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27480) Transcribed from: (Early English Books Online ; image set 65061) Images scanned from microfilm: (Early English books, 1641-1700 ; 974:5) Private devotion and a brief explication of the ten commandments Bernard, Edward, 1638-1696. [205] p. Printed at the Theater for Henry Clements ..., Oxon : 1689 Reproduction of original in Cambridge University Library. Attributed to Edward Bernard. cf. NUC pre-1956. Table of contents: p. [3]-[4] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Ten commandments -- Early works to 1800. Devotional exercises. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Emma (Leeson) Huber Sampled and proofread 2003-11 Emma (Leeson) Huber Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion PRIVATE DEVOTION AND A BRIEF EXPLICATION OF THE TEN COMMANDMENTS . Matth. VI. 6. Thou , when thou prayest , enter into thy closet ; and when thou hast shut the door , pray to thy Father , which is in secret : and thy Father , which seeth in secret , shall reward thee openly . OXON . Printed at the THEATER for Henry Clements Bookseller in Oxford . A. D. MDCLXXXIX . Imprimatur . GILB . IRONSIDE Vicecancellarius . THE CONTENTS . CHAPTER I. DAILY PRAYER , in the Morning . II. At Noon . III. At Evening . IV. Pious Resolutions . V. Select Lessons of Holy Scripture . VI. Occasional Lessons . VII . Going to or from the Church . VIII . Occasional Reflections . IX . The Larger Office at Rising , whe● my affairs will permit . X. The Larger Office at Reposing . XI . Private Devotion at the HOLY COMMVNION . XII . At Receiving the Bread. XIII . At Receiving the Cup. XIV . At home after the Communion . PREPARATION for DEATH and ETERNITY : XV. Forgiveness and Charity . XVI . Repentance . XVII . Sickness and Pain . XVIII . Hope in God and Resignation to his pleasure . XIX . Profession of the Catholick Faith. XX. Desire of Absolution and of my Change. XXI . Psalm cxxxix . XXII . The TEN COMMANDMENTS Expounded . DAILY PRAYER . CHAP. I. The Morning Office. I. At Rising . BLessed be God my Creatour and Preserver . Amen . O Almighty Lord and everlasting God , vouchsafe I beseech thee to direct sanctifie and govern both our hearts and bodies , in the ways of thy laws and in the works of thy commandments ; that through thy most mighty protection , by which Heaven and Earth consist , both here and ever we may be preserved in body and soul , through our Lord and Saviour Jesus Christ. Amen . See Chap. ix . II. Before Dinner . OUr Father , which art in heaven , Hallowed be thy Name , adored be thy Majesty , which is great , wonderful , holy , almighty and eternal . Thy Kingdom come , where dwelleth righteousness and peace . Thy will and holy commandment be done ; as in heaven by the blessed angels and souls of righteous men , continually , zealously and un●nimously : so on earth by me and all mine , by this church , by the church Vniversal , and by all that breath . For of thee we live and move , and have our time and the hope of everlasting happiness . Again and for ever adored by thy name . Give us this day our daily bread and necessaries , in diligence , honesty , moderation and content . And blessed be the most bountiful Creatour for all his blessings spiritual and temporal , conferred on me and all mankind . Give comfort and relief , and in part by our hands , to the sick , the poor , the fatherless , the stranger and the afflicted . Forgive us , miserable and ungrateful sinners , all our trespasses , in thought and word and deed , against thy Divine Majesty , for the infinite merits and by the efficacious intercession of Iesus Christ our Lord and only Saviour : as we now entirely forgive those that trespass against us . And lead us not into temptation and trouble , as we deserve . But of thy great goodness deliver us from all evil and hurt both of soul and body ; from our enemies seen and unseen : from the wiles and suggestions of the Devil , the corruptions of the World , and all other occasions of sin : from thy wrath , and the terrour of death , and everlasting damnation , for the sake of the only beloved Son , who hath taught us this Prayer . For thine is the Kingdom ; thou rulest what thou hast made : thine the power , insinitely surpassing all that we can ask or think or sear : thine the mercy , of which we are the unworthy instance and example : and thine the glory , the praise , the worship and the obedience , world without end . Amen . III. I Believe in God the Father Almighty , maker of heaven and earth , and of all things visible and invisible . And in Jesus Christ his only and eternal ▪ Son our Lord. Who was conceived by the Holy Ghost , Born of the Virgin Mary , Suffered under Pontius Pilate ●or the sins of the world , was cruci●ied dead and buried ; He desce●ded into hell , and triumphed over the powers of darkness . The third day he rose again from the dead , He ascended into heaven , and as I most surely believe , now sitte●h at the right hand and eminent glory of God the Father Almighty , interceding for his faithful people . From thence he shall come at the end of the world , to judge the quick and the dead according to their works . I believe in the Holy Ghost , the Lord and giver of life and wisdom , and vertue and all that good is . The holy Catholick and Apostolick Church , where is the word of God , the Sacraments , and all other means of salvation . The Communion of Saints in the service of God and expectation of consummate bliss . The forgiveness of sins by the alone merits of Iesus Christ ▪ The resurrection of the body , by his rising : And the life everlasting , through his purchase . Amen . Grant , O Lord , that I may behave my self this day sutable to this Revelation and holy Confession ; for which I humbly bless thy Name . Amen . IV. I Will say every morning and evening the Collect for the Week , and also for each day of the week one of the Collects following . Sunday . Collect for Easterday , or S. after Easter . And , Glory be to God on high , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Munday . 1 S. in Advent . or 2. S. after Epiphany , or 4. S. after Epiphany . Tuesday . 2 S. in Advent . or 7 S. after Trinity . or 4 S. after Easter . Wednesday . Ashwednesday , or 12 Sun. after Trinity . or 4 S. after Trinity . Thursday . Ascensionday , or 14. Sunday after Trinity , or 6. Sunday after Trinity . Friday . Goodfriday , or 18 S. after Trinity . or 24. S. after Trinity . Saturday . Easter Eve. or 12. S. after Trinity . or 3 S. after Trinity . V. LOrd God Almighty , to thy grace and mercy , to thy protection , disposal and governance , I now most humbly and entirely commit my soul and body , which thou hast created , redeemed , preserved , and in measure sanctify'd : my goods and estate , which thou hast given and continued ( and encreased ) to me : All my thoughts and desires , my words and works , my designs and affairs , particularly , &c. which I undertake in thy fear and for thy glory . My dear Family and Kindred , as &c. blessing thee for their health , mutual love and piety ; and humbly beseeching thy Divine Majesty to preserve them in this grace . My friends and acquaintance , my Superiours and benefactours , as &c. Lord ever direct and prosper them . The King and Queen and the whole Realm ; blessing thy holy name for the health and peace and plenty we enjoy , and beseeching thee to continue these thy mercies and to forgive us all our offences . This Holy Church , of which by thy grace I am a member : Blessed be God our helper and defender . The Church Universal : Enlarge and unite thy people , O triumphant Saviour . All that are distressed in mind , body , or estate , especially such as suffer for righteousness sake throughout the whole world . Thy eye is ever upon them , Almighty and most merciful Father : Grant them patience and deliverance . Finally I commend to thy goodness thy whole Creation . Thy mercy is over all thy works : thy mercy , O Lord , endureth for ever . VI. UTmost obedience , fear , love , hope , and affiance ; continual praise and thanksgiving ▪ glory and Adoration be to the one GOD Almighty , the Creatour , the Redeemer , and the Sanctifier , as it was in the beginning , is now , ( accept O Lord my affection and devotion ) and ever shall be world without end . Amen . As long as I live , I will serve thee with all my soul and with all my might . As long as I live , I will magnifie thee in this manner , and lift up my hands with my heart in thy name . And let heaven and earth give thanks unto thy Holy Majesty for ever and ever , Amen . Hallelujah . VII . THis day I will do , as I would be done to . This day I will do some good , God helping me . This day I will set the Lord before my face , that I may not sin against him . The Lord bless my going out and my coming in and all my employments , from this time forth for evermore , through Jesus Christ. Amen . CHAP. II. AT Noone Every day I will say the Lords Prayer , and Glory be to the Father , and to the Son and to the Holy Ghost , as it was in the beginning , is now , and ever shall be world without end . Amen . DAILY PRAYER . CHAP. III. The Evening Office. I. Before Supper . I Will say the Lords Prayer , and the Collects for the Week and for the day , as before Dinner . II. ALmighty God , who seest we have no power of our s●lves to help our selves ; keep us both outwardly in our bodies , and inwardly in our souls : that we may be defended from all adversities which may happen to the body , and from all evil thoughts which may assault and hurt the soul , through Jesus Christ our Lord. Amen . III. THen looking up to heaven , I will think and Meditate with all seriousnes● and serenity of mind , with fear and reverence , with firm belief , good affection and admiration upon the chief articles of the Christian Faith : Most especially upon the Eternal , everlasting , invisible , omnipresent , almighty , omniscient , incomprehensible , immutable , most perfect , most excellent , most high , most happy , most holy , most just , and infinitely merciful and gracious GOD and Father , Lord and King , Creatour , Preserver and Governour of Men and Angels , and of all things in Heaven and Earth . I fear thee , I bless thee , I thank thee ▪ I adore thee with all submission of soul and body , I put my whole trust in thee , I love thee , I will obey thee , Author of all good , and endless fountain of life and wisdom and power and peace and felicity . I will likewise meditate with all thankfulness upon our most gracious Lord and all sufficient Saviour Iesus Christ , the eternal Son of the Father ▪ who hath lov●d us , and taken our nature , and washed us from our sins in his own bloud : the perfect rule and pattern of holiness , and the perpetual and ever prevailing Advocate at Gods right hand for all the penitent and believing . I will also meditate upon the pure and glorious Majesty : the quickning , piercing , enlightning and burning power : the prophecies and miracles : the long-suffering , warning and instruction : the sanctification , preven●ion , assistance and consolation , and the manifol● gifts and vertues of the Holy Ghost . Pardon , I most humbly beseech thee , O God of love and mercy , my too frequent neglects of thy grace and presence . Glory be now to the Eternal Trinity , which innumerable spotless Angels and souls of righteous men , and all the powers of heaven incessantly do serve , and praise , and worship with fear and trembling . To these I joyn my humble voice , and my willing but polluted heart , saying , Amen . Holy , holy , holy , Lord God of hosts , heaven and earth are full of thy glory . Glory be to thee , O Lord most high . Moreover , from daily experience and example I will Reflect on the brevi●y , vanity , various temptations , sinfulness and sorrows of this mortal life ; upon which the eternal dependeth . I will also Contemplate with faith , fear and solicitude the general Resurrection , and final Judgment of all mankind , according to our works ▪ words and designs , at Christs most glorious , most dreadful , most righteous and all-searching Tribunal . Lord Iesus have mercy upon us all , and prepare us for thy coming . Finally , I will Ponder and congratulate the present satisfaction an● internal peace , and the future everlasting joy and happiness ; O un●xp●essible and everlasting happiness both in soul and body , for all the faithful and obedient , th●ough the inestimable merits of Christ Jesus . Amen , Hosanna in the highest . IV. Furthermore , I will constantly use Self-examination . Oh my soul , what have I done this day ? what have I omitted ? How have I offended against God or man , in thought , word , or deed ? O Lord Almighty , God most holy , thou Judge eternal ▪ have mercy upon me a vile sinner , and for thy in●inite goodness forgive me the transgressions of this day , in particular , &c. together with the rest of the sins of my life , especially the more heinous and presumptuous , as &c. I am heartily sorry for these my misdoings . The remembrance , the stain , the guilt , the burden of them is grievous unto me . For Christ's sake pity and pardon me , and establish my heart by thy grace : that I may hereafter more earnestly and faithfully pursue those necessary and solemn vows of a cautious , sober , honest and godly life , which I have often made unto thee , especially at thy holy Sacraments . Amen . V. I now render most humble and hearty thanks unto th●e , Almighty and most gracious God ▪ f●r all thy Blessings vouchsafed me this day , especially , &c. Thanks be to the Divine grace , that I have passed this day without scandal and without trouble . Blessed be God , my strength and hope , that I have done any thing this day , which I ought to do . Here I am , O Father ; do with me as seems best in thine own eyes . O let my service be acceptable to thee , while I live : and my soul ready for thee , when I die . Amen , Lord God Almighty , who hast created me and redeemed me . Hallelujah . VI. Going to bed I will say , THe Lord bless and keep me and mine all this night . Oh keep our souls . Amen . For Christs sake . Here endeth the Shorter Office for every day . See the Larger at Rising and R●posing ▪ Chap. ix . and x. PIOUS RESOLUTIONS . CHAP. IV. I. I Will frequently say , The Lord sees me in all my waies . Or , if I have time , I will repeat Psal. 139. II. I Will love and fear and serve the Lord my God , by his grace and help , with all my heart and affection , with all my soul and intention , with all my mind , contrivance and understanding , and with all my might , faculties and industry . And I will love my neighbour as my self . For saith the Gracious Saviour , on these two commandments hang all the Law and the Prophets . Matt. c. 22. Luke c. 10. Deut. c vi . 5. and x. 12 ▪ 20. &c. 11.3 . III. I will often recite Tit. c. 11.11 , 12. The Saving grace of God hath appeared unto all men , teaching us , that denying ungodliness and worldly lusts , we should live soberly and righteously and godly in this present world : looking for the blessed hope , and glorious Appearing of our Saviour JESUS Christ who gave himself for us , to redeem us from all iniquity . Or Prov. c 19.16 . He that keepeth the commandment , keepeth his soul. Or , The fear of the Lord , the practise of piety , is the beginning , is the perfection of wisdome , and the praise of it endureth for ever . Psal. 111.10 . Prov. c 1.7 . &c. 9.10 . Or , Cor. c. vi . 9.10 . Be not deceived : nor fornicators , nor effeminate , nor idolaters , nor thieves , nor covetous , nor drunkards , nor revilers , nor extortioners shall inherit the kingdom of God. IV. I will not tell a lye . I will not couzen or deceive any one in any matter . I will never act again●t my conscience : but carefully observe Psal. 36.38 ▪ Keep innocency , and take to the thing that is right ; and that shall bring a man peace at the last . V. I will obey my Superiours . VI. I will not be idle . VII . I will be moderate and tender in the use of lawful things : the Lord is at hand . VIII . I have made a covenant with my eyes and ears , not to attend to vanity : but by labour and temperance I will subdue my body . O mercy of heaven , that our breasts are the ark of the Divine Law , and our bodies the temple of the Holy Ghost : if any defile the temple of God , them God will destroy . 1 Cor. c. 6.5 , 9. Preserve therefore , O Holy Father , my body and soul in chastity . Thy grace is sufficient for me . I will be sure to check and resist the beginning and occasions of vice , as dangerous company , excess in eating and drinking , sloth and idleness , melancholy , self-conceit , a covetous eye , and the like . IX . I will often pray : O Lord set a watch before my mouth , the awe of thy presence and future vindication : and keep the door of my lips , that I offend not in my tongue . Psal , 141.3 . Psal. 34.12 , 13. Iames c. 1.26 . Prov. 39.1 , 2. Eccles. c. 22.27 . X. The sun shall not go down in my wrath . I will first be reconciled to my offended brother or sister , and then come and offer my guift and sacrifice of praise and supplication . For , saith the Lord , in whose name I pray and confide if you forgive not men their trespasses , neither will your heavenly Father forgive you your trespasses . Mat. c. 6.15 . and 5.24 . XI . I will often recite the Beatitudes , Mat. c. 5. ver . 1 , to the 12. And often say , God resisteth the proud , and giveth grace to the humble . 1 Pet ▪ c. 5.3 . XII . I will love and cherish the Creatures of God. I will render no man evil for evil , or railing for railing , but in stead thereof prayers and charity and blessing . I will live peaceably and courteously with all men : for Christs sake who against all demerit hath loved me . XIII . Forasmuch as JESUS the King will say unto them on his right hand at the last day , Come ye blessed of my Father , take the inheritance of the Kingdom prepared for you from the foundation of the world : For I was naked and ye cloathed me , I was sick and ye visited me , I was hungry and ye gave me meat , I was in prison and ye came to me , I was a stranger and ye took me in : for verily I say unto you , inasmuch as you have done it unto one of the least of these my brethren , ye have done it unto me , Matt. c. 25.34 . I will therefore relieve the poor , visit and pity and help th● sick and afflicted : teach the ignorant , direct and love the stranger : easily pardon offenders , hurt no body , and do all the good I can ▪ through Jesus Christ my Saviour and Judge . Amen . XIV . Whether I eat or drink , or whatsoever else I do , I sincerely desire and will carefully endeavour to do all to the glory of God and my own salvation , through Jesus Christ my Saviour and Support . Amen . 1. Cor. c. 10.31 . XV. I put my trust in the living God onely . I am very well content , I am very thankfull for my present estate . Phil. c. 4.11 , 12. Hebr. c. 13.5 . Moreover with an humble and serene mind I wait for my Dissolution , in hope of everlasting life , through Jesus Christ my Redeemer . Amen . God be mercifull to me a sinner . Luke c. 16 , 17. SELECT LESSONS . CHAP. V. I. I Will read often in secret or in the family , for the preservation of piety and temperance and honesty through Gods help , the Church-Catechism , and also these Chapters of Holy Scripture . Our Saviours Sermon on the mount , Matt. c. 5. and c. 6. and c. 7. Another Sermon Luk. c. 12. and c. 13. Jesus Christ God and man. S. Ioh. Gosp. c. 1. Christs comforting his Church . S. Iohns Gosp. c. 15. and c. 16. and c. 17. II. The Duties of a Christian man. Rom. c. 12. and c. 13. Gal. c. 5 , and c. 6. Phil. c. 4. Col. c. 3 , and c. 4. Ephes. c. 4.1 Thess. c. 4. and c. 5. S. Peters 1 Epistle . S. Iames Epistle . Deut. c. 6. Iob. c. 31. Ecclesiastes . c. 12. Psal. 15. and 34 , and 41 , and 119 , and 1. and Proverbs throughout . III. The Duties of Governours and Governed , as Kings and Subjects , Priests and People , Fathers and Children , Masters and Servants , Rom. c. 13.1 P●t . c. 2. and c. 3. Col. c. 3. Ephes. c. 5. and c. 6.1 Tim. c. 6. Tit. c. 11. and c. 3. IV. I will delight to read our Lords Parables , as of the Publicane and Pharisee , Luke c. 18. Prodigal Son , Luke c. 15. Lost Sheep , Luke c. 15. Ten Talen●s , Luke c. 19. Widow and unjust Judge , Luke c. 18. Wise Virgins , Matt. c. 25. Two Debtors , Luke c. 7. Kind Samaritane , Luke c. 10. Rich man and Lazarus , Luke c. 16. Sower , Luke c. 8. V. I will also frequently review the Forty Great and Merciful Miracles of our Lord , as so many excellent Subjects of his inexhaust●ble Praise , and so many Pilla●s of our Hope and Devotion . 1. Water made Wine , Ioh. 2.1 , 10. 2. Lunatick dispossest , Mark 1 ▪ 21 , 28. 3. Peters mother in law cured of a Fever , Luke 4.38.40 . 4. Stupendous Draught of Fishes at the lake of Tiberias , Luke 5.1 , 11. 5. Leper cleansed , Matt. 8.2 , 4. 6. Paralytick let down by the roof and healed , Luk. 5.17 , 26. 7. The withered hand restored , Luk. 6.6 , 10. 8. Good Centurions servant cured , Luk. 7.2 , 10. 9. Widows son of Naim revived out of the bier , Luk. 28.11 , 17. 10. Deaf and dumb and blind demoniack recovered , Matth. 12.22 , 23. 11. Storm ceaseth at Christs word , Mark 4.35 , 40. 12. Legion of devils sent out of a man into the swine , Mark 5.1 , 21. 13. Bloody flux cured by the touch of the Lords garment , Mark 5. ●22 , 34. 14. Jairus his daughter restored to life , Mark 5.35 , 43. 15. Two blind men restored by Christs touch , and a dumb devil cast out , Matt. 9.26 , 32. 16. Rulers son healed at a distance , Iohn 4.46 , 53. 17. Impotent at Bethesda healed with a word , Ioh. 5.1 , 15. 18. Five thousand fed with five loaves and two fishes , Mark 6.30 , 34. 19. Jesus walketh on the sea , Matt. 14.22 , 23. 20. Syrophenicians daughter dispossest , Matt. 15.21 , 28. 21. Deaf and dumb man of Decapolis cured by a touch , Mark 7.31 , 37. 22. Blind man of Bethsaida recovered by our Lords hand , Mark 8.22.26 . 23. Christs Transfiguration , Mat. 17.1 , 8. 24. Raving Lunatick recovered . Mar. 7.13 , 28. 25. Cesars Tribute miraculously procured from the mouth of a Fish , Matth. 17.23 , 26. 26. Sight given to one born Blind , Ioh. 4.1 , 38. 27. Believing Woman cured of eighteen years Infirmity , Luke 13.10 , 17. 28. Dropsy cured on the Sabbath-day , Luke 14.1 , 6. 29. Ten Lepers cured , Luke 17.11 , 19. 30. Two blind men of Jericho restored by Christs singer . Matt. 20.21 , 34. 31. Lazarus raised from the dead , Ioh. 11.1 , 44. 32. Fruitless fig-tree cursed and withered , Mark. 11.12.23 . 33. Our Lords Passion , Ioh. c. 18. and c. 19. Luke c. 22. and Matt. c. 26. and c. 27. 34. Our Lords Resurrection , Mark c. 16. Luke c. 14. 35. His Appearing to Mary , Iohn 20.11 , 18. 36. His Appearing to the two disciples going to Emaus , Luke 24.13 , 33. 37. His Manifestation to the Apostles , except Thomas , Luke 24 ▪ 34 , 42. 38. His Rising and Humanity proved to Thomas , Iohn 20.24 , 29. 39. His Eating with his disciples at the lake of Tiberias after a miraculous draught of fishes , Iohn 21.1 , 14. 40. Our Lords Ascension into Heaven , Luke 24.49 , 50. Acts 1.1 , 12. VI. I will also add the Miracles following . 1. Descent of the Holy Ghost at Pentecost , Acts c. 2. 2. Creeple at the Temple cured by S. Peter and S. John , Acts c. 3. 3. Conversion of five thousand by one Sermon , and a second Descent of the Holy Ghost , Acts c. 4. 4. Ananias and Sapphira are struck dead for Lying , and the very shadow of S. Peter healeth , Acts c. 5. 5. Wonders , Confession , and Martyrdom of S. Stephen , Acts c. 6. and c. 7. 6. Philip miraculously carried away from the converted Ethiopian , Acts c. 8.26 , 40. 7. S. Pauls Conversion , Acts c : 9 ▪ and c. 22. 8. S. Peters Deliverance from prison , Acts c. 12. 9. S. Peter cures Eneas of a Palsie , and restores Tabitha to life , Acts c. 9.32 , 43. 10. Creeple of Lystra cured by S. Paul , Acts 14.8 , 18. 11. Witch of Thyatira dispossest by S. Paul , and the prison miraculously opened , Acts 16.16 , 40. 12. Touch of S. Pauls body cures diseases , and expells devils , Acts c. 19.1 , 20. 13. Dead Eutychus recovered by S. Paul , Acts c. 20.6 , 12. 14. S. Pauls strange cures at Melita , Acts c. 28.1 , 10. VII . Moreover I will research and ponder these miracles of the Old Testament . 1. Creating , drowning and restoring of the world , Gen. c. 1. and c. 6. and c. 7. and c. 8. 2. Furnace and lamp passing through Abrahams sacrifice , Gen. 15. 3. Sodoms destruction , Gen. c. 18. and c. 19. 4. Isaacs birth , and his rescue from the altar on Moriah , Gen. 18.1 , 15. and 21.1 , 8. and 22. 5. Plagues of Egypt , and the renowned Exodus , Exod. c. 7. c. 8. c. 9. c. 10. c. 12.31 , 51. c. 13.17 , 22. c. 14. and c. 15. and Psal. 78. 6. Quails , manna , water struck ●rom the drie rock , and Amalek de●eated by Moses his elevated hands . Exod. c. 16. and c. 17. Terrible wonders of Sinai , Exod. c. 19. c. 24. c. 33. and c. 34. 8. Cloud of fire on the Tabernacle , Exod. c. 40.34 , 38. 9 Fire from heaven upon Aarons first sacrifice , Lev. c. 9.22 , 24. As before on Abels Gen. c. 4.4 . and after on Solomons , 2 Chron. c. 7. and upon Elias , 2 King. c. 18. 10. Swallowing up of Korah , Num. c. 16. Psal. 106. 11. Brasen-serpent against the venom of the fiery , Num. c. 21.4 , 9. 12. Balaams ass and prophesies , Num. c. 22. c. 23. and c. 24. 13. Ten commandments written upon two tables of stone , Deut. 10.1 , 5. 14. Dividing of Jordan before the ark and priests of the Lord , Iosh. c. 3. and c. 4. 15. Archangel encouraging Joshua , Iosh. c. 5.13 , 15. 16. Downfal of Jericho , by the priests procession and trumpets . Iosh. c. 6. 17. Sun and moon stand still , Iosh. c. 10.8 , 14. 18. Gideons cakes and fleece and victory with three hundred men onely , Iudg. c. 6.11 , 40. and c. 7. 19. Wonders of Manoahs Angel , Iudg. c. 13. 20. Samsons foxes and jawbone : his removing the gates and pulling down the temple of Gaza , Iudg. c. 15. and c. 16. 21. Philistines plagued and Dagon destroyed before the Ark of God , 1 Sam. c. 5. and Uzza struck dead for touching the Ark , when it shook , 2 Sam. c. 6.6 , 11. 22. Davids killing Goliath the giant . 1 Sam. c. 17. 23. Elijah is nourisht by ravens and by the unwasting meal and oyl of the widow of Zarepta , whose dead son he restores to life , 1 Kings c. 17. 24. Elijah by prayer obtaineth rain and also fire from heaven . 2 Kin. c. 1. 24. Rapture of Elijah , wonderfull like the recess of Enoch and the Expiration of Moses . 2 Kings c. 2. Gen. c. 5.24 . Deut. c. 34. 26. Elisha divides Jordan with the mantle of his master Elijah , heals the corrupt waters , and destroys the mocking children . 27. Elisha refreshes the armies of three kings with water from heaven , 2 Kings c. 3. 28. Elisha multiplies the widows oyl to pay her debts : and by prayer both obtains and revives the child of the old and good Shunamite : and cures the poysond pottage , and also feeds a multitude with 20 loaves . 2 Kings c. 4. 29. Elisha cures Naamans leprosie by the waters of Jordan , and smites his greedy servant Gehazi with the same disease , 2 Kings . c. 5. 30. Elisha makes iron swim , discloses the cabinet counsel of the king of Syria , and blinds his army . 2 Kings c. 6. 31. King Azariah smitten in the ●orehead with leprosie for invading the priests office , 2 Chron. c. 26.16 , 23. 32. Incredible plenty by Elishas prophecy upon a sore famine , and Hazaels treason and cruelty foretold . 2 Kings c. 7. and c. 8. And Josiahs three victories over the Syrians predicted , 2 Kings c. 13.14 , 19. 33. Proud Sennacheribs great army destroyed in a night according to Isaias prophecy 2 ▪ Kings c. 19.35.37 . Hist. Herodoti . 34. Hezekiah is cured by Isaias prophecy and a lump of sigs , the sun also then going back ten degrees . 2 Kings c. 20.1 , 11. Isaiah c. 38 ▪ 35 Shadrach , Mesech , and Abednego saved in the fiery furnace , and Daniel in the lions den . Dan. c. 3. and c. 6. and profane Belshazzar scared with a prodigious hand writing . Dan. c. 5. 36. Jonahs deliverance from the fishes belly , and his gourd , Ionah c. 2. and c. 4. OCCASIONAL LESSONS CHAP. VI. I. SIckness . Psalms 39.6.22.38.69.7 . Isaiah 38. Ionah 2. And the Visitation of the sick , and the Burial of the dead , and CHAP. XIV , &c. of this book . II. Recovery . Psalms 30.107.116.22 . III. Afflictions . Psalms 25.34.4 . and La●ent . of Jeremiah . IV. Deliverance . Psalms 40.107.118.28.34 . V. Repentance . The seven penitential Psalms , viz. 6.32.38.51.102.130.143 . And also Psalms 3.63.88 . and 103. The Litany . The Commination . The Service for Ashwednesday and the holy week before Easter . The last Prayer in the Visitation of the sick ; And CHAP. XV. of this book . VI. Petitions for pardon and peace of Conscience . Psalms 103.32.43.63 . VII . Petitions for grace with vows of holy living . Psalms 25.26.50 . VIII . Faith and entire hope in God. Psalms 23.27.16.31.62 . Habak . v. 17.18.19 ▪ Heb. 11. and 12. IX . Happiness of the pious , and misery of the ungodly . Psalms 1 ▪ 11.37.52.112.24.34 73. X. Prai●es of God for his creation and providence . Psalms 103.104.135.145 . 146.136.147.107.113.8.5.19.65.66.67.74.33.36 . XI . Praises of God for his salvation and wonderful works . Psalms 105.106 . Acts 7. Deut. 32. Exod. 15. XII . Church . Psalms 46.47.48 . XIII . King. Psalms 20.21.61.72 . XIV . Publick peace , plenty and health . Psal. 144. XV. Wars and tumults . Psalms 25.64.59.3 . XVI . Victory . Psalms 144.124 . Exod. 15. GOING TO OR FROM THE CHURCH . CHAP. VII . I. Going into Church . Sunday . LOrd , I love the habitation of thy house , and the place where thine honour dwelleth , Psal. 26.8 . One day in thy courts is better then a thousand , Psal. 84.10 . Lord most merciful , hear me in the house of prayer . Munday . I now enter the Church , as I would heaven it self ; with all reverence of the Majesty Eternal , which fills heaven and earth : with utmost affection and intention to my bounden duty and most honourable service : with faith and hope in the Almighty and most Gracious Creatour and Preserver of all things : with full purpose of holy living : and also with great joy for the fellowship of all blessed men and of all blessed Angels in my devotion . Tuesday . How amiable are thy dwellings , O Lord God of hosts ? my soul hath a desire and a longing to enter into thy courts , Psal. 84.1 , 2. My heart and my flesh rejoyceth in thee , O merciful God. Amen . Lord , let me by faith behold thee in thy sanctuary ; and there see thy power and glory , and there find thy favour and remission . Amen . Wednesday . Send out thy light and thy truth , that they may leade me unto the altar of God , even unto the God of my joy and gladness , Psal. 84.4 Blessed are they that dwell in thy house : they will be always praising thee . Amen . Psal. 84.4 . In the multitude of his mercies we will go into his tabernacle , and fall low on our knees before his footstool . For the Lord our God is holy , Psal. 99.9 . Thursday . I will take heed to my feet , and to the motions of my heart , now I go into the house of God : and not dare to carry wrath , or lust , or dishonesty , or intemperance in thither . We wait for thy loving kindness , O God , in the midst of thy temple . O Let us magnify the Lord our God together . Glory and worship are before him : power and honour are in his sanctuary . Ascribe unto the Lord the honour due unto his name , and worship him in the beauty of holiness . Yea let the whole world stand in awe of him . Amen . Friday . I will wash my hands in innocency , and so will I go to thine altar , that I may shew the voice of thanksgiving , and tell of all thy wondrous works . [ For ever blessed be God , who hath made me a Priest in his Church , and perpetually engaged me to his house , and to his sacraments , and to the study and example of piety ] Saturday . I was glad , when they said unto me : We will go into the house of the Lord , to give thanks to the name of our God. O pray for the peace of the Church : they shall prosper that love thee . Amen . Psal. 122.1 , 4 , 6. Open me the gates of righteousness that I may go in unto them , and praise the Lord. This is the gate of the Lord ; the righteous shall enter into it . Psal. 118.10 , 20. II. Going out of the Church . Sunday . BLessed be God for his Grace . Munday . Be it unto us all , most gracious Saviour , according to our faith . Tuesday . We have thought of thy loving kindness in the midst of thy temple . This God is our God for ever and ever : and he will be our guide unto death . Amen for Jesus his sake . Wednesday . Look down , O God of mercies , upon me and these my brethren , who have kneeled unto thee . Accept our zeal and devotion , and ever prosper us from thy holy place , Christ being our Mediatour . Amen . Thursday . Thy word is the truth , O Blessed Jesus : Ask , and ye shall receive ; seek , and ye shall find ; knock , and it shall be opened unto you . Hallelujah . Friday . O when shall I come again and appear before the presence of the living God ? either in thy temple amongst thy faithful people , or else ( O blessed hour ) at thy holy seat in heaven ? Saturday . O Lord God Almighty , who knowest the hearts of all the children of men , whom the heaven of heavens cannot contain , have respect unto the sincere and humble and united supplications of thy servants , when they pray unto thee in the church : and when thou hearest forgive , and maintaine our right and peace : and teache us the good way , wherein we should walk ; that we may fear thee all the days of our life , through Jesus Christ our Lord. Amen . 1 Kings c. 8. OCCASIONAL REFLECTIONS· CHAP. VIII . I. Reading . O Wisdom and Love Eternal , instruct and bless me . Amen . II. Doubts and Cases of Conscience . If I forgo my Profit and my Pleasure ; if I take up thy Cross as well as thy Name , O holy Jesus , I shall easily resolve my Scruples of Conscience . III. Distraction and dulness at Prayer . The Lord is here , the Lord is here : yea I have invoked him . I dare not tempt the Almighty . Will God regard my Prayer , when I regard it not my self ? IV. Vain Objects . Turn away mine eyes , O Lord , that they behold not Vanity : and convert my heart to thy Commandments , for Christ his sake . Amen . V. Temptation to sin . How can I do this wickedness , and sin against my God ? VI. Great danger . For Jesus his sake save thy servant , O Lord , who putteth his trust in thee . Amen . VII . Losses . The Lord gave , and the Lord hath taken away : blessed be the Name of the Lord now and for ever . Amen . VIII . Suffering for Righteousness sake . The light Afflictions of this life , work for us an Eternal Weight of Glory ; while we look not on the things that are Seen and Temporal , but after the Invisible and Eternal . IX . Dressing . I desire , I delight to put on , as the Elect of God and Baptised into Christ , the Armour of Light , Love , Righteousness , Meekness , Mercy , and the rest of the Vertues of the Lord Jesus . X. Washing . Wash me throughly , O Lord , from mine Iniquity , and cleanse me from my sin , as once thou didst at my Baptism ▪ I am ready for the meanest offices of Charity and Humanity ; since the Lord of Glory washt his Disciples Feet . I will lift up pure and innocent hands to God most Holy , that dwelleth in the heavens . Amen . XI . Candletinding . Bring us all , O God , to the Light Everlasting , for Christ his sake . Amen . XII . Vndressing . I have put off the old man with all his evil deeds ; I am ready also to be unclothed of this mortal flesh , when and where and how thou pleasest , O Almighty Creatour , O most Faithful Preserver of men . XIII . Medicine . Blessed Jesus , who during thy three years Preaching , didst very often heal both the Bodies and Souls of thy Lowly and Believing Supplicants , Bless this Medicine to the Relief of t●y devoted Servant . Amen . XIV . Age. Cast me not away in the time of Old Age : O Lord forsake me not , when my strength faileth me . The hoary head is a crown of glory , especially if it be found in the way of Righteousness . XV. Iourneying . O God , the God of Abraham , the Fear of Isaac , and the Mighty One of Jacob , the Defense and direction of the Isr●elites in the wilderness , and the light of ●he wise gentiles in their travail towards the infant Jesus , O Gracious Creator and Preserver of men , Guide me , Guard me , and succeed and bless me in this journey , through Jesus Christ our Lord. Amen . XVI . Passing by a Church . O let the heart of them rejoyce that seek the Lord , Amen for Christs sake . XVII . Mortality . With faith and humility I will wait till my change cometh . Behold man is a thing of nought . Blessed be our me●ciful Father for this space of repentance and renovation . XVIII . Executions . O crucified Saviour have pity on thy relenting servants : and remember them in thy Kingdom . Amen . Bloud-thirsty and deceitfull men live not out half their days . XIX . Conflagration . O deliver us all from the unquenchable fire and the neverdying worm , most merciful Lord. Amen . XX. Inundation . The Lord sitteth above the water-flood , the Lord remaineth a King for ever : the Lord ruleth the raging of the sea , and the madness of the people : the Lord drowned the old world for their impiety and debauch : and hath reserved this for fire . Just and righteous are thy judgements . XXI . Earthquake . I seek a city that hath foundations , a Kingdom that cannot be moved . Preserve us evermore from the crime and punishment of Corah : deliver us , Good Lord , from sudden death . XXII . Thunder and tempest . The voice of the Lord is a glorious voice , and the rest of Psal. 29. XXIII . Rain . God hath not left himself without witness , both to Jews and Gentiles , giving us rains and fruitful seasons and filling our hearts with gladness . XXIV . Sunshine . This one lamp illustrates and beautifies , moves and quickens the whole world . How great then is the power , how bright the glory of the Creatour ! XXV . Starlight . Such is the footstool of the great King. XXVI . Clockstriking . So much nearer eternity . The next minute , and all my remaining time I entirely dedicate to thy glory , O Lord most merciful . That past hour and so many years of my evil life will never return again , but must all be accounted for at Chris●s tribu●al . XXVII . ●ospital or prison . I was in prison , ●aith our gracious Saviour , and ye visited me : naked , and ye cloathed me . Come th●refore , ye blessed of my Father , receive the Kingdom prepared for you . XXVIII . Deformity . Nothing is so monstrous and deformed to the Divine eye as a proud and impenitent sinner . XXIX . Fair sight . Eye hath not seen , nor ear heard , neither hath it entred into the heart of man to conceive the good things , which God hath prepared for them that love and serve him . XXX . Rare piece of art . Lord , how excellent is the reason thou hast given us ! What cannot wit and diligence effect , be the matter secular or sacred ? XXXI . Singing birds , hunting dogs , variety of nests , &c. Blessed be God for the docility and sagacity of the beasts that perish : which condemn dull and sensual men . XXXII . Passing by the Blind , deaf , lame , foolish , or ragged . Blessed be thy name , O Father Eternall , for the sight , the hearing , the limbs , the reason , and the goods thou hast given and preserved to me : make them all I earnestly beseech thee , the instruments of thy glory and of my salvation , through Jesus Christ Amen . I heartily pity these my brethren . XXXIII . In the midst of my business and study I will often use such breife , Lauds and Prayers as these : God is all : Blessed be God. Lord help me . Lord have mercy upon me . Halleluiah . Eternity hastens . I trust in the living God. Blessed be God my Saviour . I adore thee Father eternal . The Lord is my strength and my worship . I am a vile sinner . All is weak and vain on this side heaven . Deliver me , O Lord , from the Tempter . I am a Christian. [ I am a Priest , oh Favour , oh Duty ! ] God is here . THE LARGER OFFICE AT RISING , When my Affairs will permit . CHAP. IX . I. Sunday . BLessed be the Almighty , most Holy , most Gracious and Glorious Trinity now and for evermore . Thou , O Lord , art my Defender : thou art my Worship , and the Lifter up of my head . I laid me down and slept , and rose up again : for the Lord sustained me . Psal. 3.3 , 5. O Lord our Governour , how excellent is thy Name in all the world ? Psal. 8. Thou openest the eyes of the Creation every Morning . Hallelujah . Defend thy servant this day , and lead me , O God , in the Way Everlasting : for unto thee do I lift up my soul. Psal. 143.8 , 9. O Father Eternal , who causedst the Light to shine out of Darkness on the first day of the world , shine also into this heart with the Glorious Light of Divine Knowledge , by Jesus Christ. Amen . 2 Cor. 4.6 . Or , I will stand up , and bless the Lord our God for ever and ever . And blessed be thy Glorious Name , which is exalted above all Blessing and Praise . Thou , even thou art Lord alone : Thou hast made Heaven , the heaven of heavens with all their hosts , the Earth , and all things that are therein , the Sea and all that is therein : the Angels and all the invisible world . And thou preservest them all ; and the host of heaven worshippeth thee . Nehem. 9.5 , 6. And at thy Footstool thy poor and unworthy servant falleth down , and Adoreth thee with humble Awe and Devotion , through Jesus Christ our Lord. Amen . The Day is thine , the Night is thine : Eternity is thine , and I am thine , O holy Father . Thou hast lightned mine eyes , that I should not sleep in death : wherefore with this new body , soul and spirit , I thank thee , I worship thee . O grant me the Light everlasting . For in thy presence there is Light , and at thy right hand is Joy , at thy right hand is my dear Saviour and Advocate for evermore . The Lord is risen , the Lord is risen indeed . Luke 24.34 . Raise me likewise , most gracious Father , this day to a new and heavenly Life . I seek , I affect the things that are above , that are Eternal . Rom. 6.5 . I op●n my breast this morning to the Gifts and Graces of the Holy Ghost , who once miraculously inflamed the heads and hearts of the blessed Apostles Acts c. 2. and also abides a certain and powerful Helper and Comforter and Patron to all the Meek and Faithful unto the worlds end . Or , Blessed Jesus , very God of very God , by whom all things were made , thou didst take upon thee this Nature , which I and my consorts in humanity have so grievously abused , and didst endure the shame and torment of a Crucifixion without Jerusalem between two thieves , for the Remission of the Sins of the world , and the Saving this poor soul ; I believe , I adore this unconceivable Condescension , this strange and God like Charity . And I now most humbly acknowledge and confess , that all my Duty , Zeal and Service , in respect of this thy Love and Passion , is very vileness and ingratitude . Wherefore renouncing the works of Satan and the vanities of the world , I will for ever obey thee , worship thee , thank thee . O help me by thy Grace , Blessed Redeemer , and hold up my goings in the paths , that my footsteps slip not . Amen . II. Munday . MOst holy and most merciful Father , to whom all things in heaven and earth do bowe and obey , with utmost Reverence I adore thy divine Majesty , thy eternal and infinite Perfection : and rendring my humble and early Thanks to thee , for restoring to me this morning my Senses and Reason and Vigour , I again submit and dedicate both my Soul and Body with all their Powers and Actions to thy holy Will and Pleasure ; desiring and fully purposing to serve thee faithfully this day , and all the days of my life , by the Grace of thy holy Spirit , and through the Merit and Intercession of Jesus Christ thy beloved Son and my most blessed Saviour . Amen . Teach me thy way , O God , and I will walk in thy Truth . Unite my heart unto thee , that I may fear thy Name . Psal. 86.11 . Or. By thy great Goodness , O Lord , I here present my self unto thee , as a living , reasonable , and bounden Sacrifice and perpetual Devote . Rom. 12.1 . Vouchsafe , O Lord , to keep me and mine this day without Sin and without Peril , Amen for Christ his sake . I look for the Lord , my soul doth wait for him . I lift up my heart to the Lord. It is meet and right and our bounden duty , it is our greatest honour and glory , that we , that I above all living , should at all times , and in all places , give thanks unto thee , and praise and bless and Adore thee , heavenly Father , Lord God Almighty , my Creatour , Saviour and Defender . Wherefore with thousands , and thousands of thousands of glorious and innocent Angels , Archangels , Thrones and Dominions , with Prophets , Apostles , Martyrs , Confessours , Benefactours , and all blessed Souls , and with all the Faithful upon earth , of every Kindred , People and Language , I fall down and Worship , and laud and magnify thy holy Name , evermore praising thee , and saying ; Holy , holy , holy , Lord God of hosts , heaven and earth are full of the Majesty of thy Glory . Glory be to thee , O Lord most high . Amen . Regard , O Eternal , the devotion and accent of thy humble Creature , made lower and courser then the Angels , of a tainted life , inhabiting the dust , and now trembling by reason of his offences and guilt . By thy Word , O Lord , were the heavens made , and all the host of them by the breath of thy mouth . Thou layest the beams of thy chambers in the waters , and makest the clouds thy chariots , and walkest upon the wings of the wind . Praise him all ye heavens , and ye waters which are within the heavens : hail and snow , clouds and storm , thunder and lightning , fulfilling his word . Psal. 33. and 104. and 19. III. Tuesday . O Lord , thou art my God : early will I seek thee . O let me hear thy loving kindness betimes in the morning : for in thee is my trust . Lift now up , O Lord , the light of thy countenance upon thy servant , and be my support all the day long , for the sake of the dearest Jesus . Amen . There is no true peace but in thy favour through well doing ; wherefore my awakened soul fleeth first unto thee , O Lord : O Lord , receive me . I humbly and constantly beg of thee , Almighty and most benign Father , a sound mind and body , a devout heart , an honest , humble , meek and charitable Disposition , an innocent and peaceable Life , a good Name , an inoffensive Old Age , a serene and Christian D●ath , and a blessed Immortality , resigning my Life wholly to thy holy Will and Pleasure , through Jesus Christ my Lord and Saviour . Amen . With faithful and blessed men of all ages , with the never-ceasing Seraphims and with the Voices of the heavenly multitude , as the voice of many waters , and as the voice of mighty thundrings , I close in now with all ardor and cheerfulness , saying : Halleluiah , Glory and Honour , Salvation and Power unto the Lord our God. Let us rejoyce and be glad , and with open and elevated hands and hearts give honour unto him . For the Lord God Omnipotent reigneth in Righteousness and Mercy world without end . Amen . Rev. c. 19. Or , Let us watch and be sober , as children of the light and of the day , always looking to Jesus the Author of our Faith , the Rule of our Life , and the Pledge of our Glory . Amen . O Lord be gracious to me and all mine . We have waited for thee . For thou art our Arm every morning , and our Salvation in the time of Trouble . Isaiah 33.2 . Gracious God , I am not worthy of the least of all thy Mercies and the Truth thou hast shewn unto thy servant . Gen. 31.10 . Let them praise the Lord , that go down to the sea in ships , and trade in mighty waters . Yea , let all the earth fear the Lord , and stand in awe of him all ye that dwell in the world ; who gathered the waters together on an heap , and laid up the deep as in a treasure house : who made the dry land to appear out of confusion , and commanded it to bring forth herbs and trees for the use of man and beast . Hallelujah . IV. Wednesday . O Thou that hearest Prayer , to thee shall all flesh come . Psal. 65.3 . In the morning thou shalt hear my voice : in the morning I will stand before thee , and will look up and wait for thy favour . The glorious Majesty of the Lord be upon me and all mine . Prosper thou the works of our hands : O direct and prosper thou our handy work . Psal. 90.17 . The Lord is a light and defence . The Lord will give grace and worship , and no good thing will he withhold from them that lead a godly life . O Lord God of hosts , blessed is the man that putteth his trust in thee . Psal. 84.12 , 13. Lord pardon all my sins , confirm me in piety : bless me in my lawful calling : keep my soul and body from all evil , and fit me for Eternity , for the immense merits of Jesus Christ my Saviour and Advocate . Amen . O Lord our Governour , when I consider the Sun and Moon and Stars , those vast and glorious Lights which thou hast created , and that thou canst create ten thousand worlds more , what is Man , that mite upon this Globe , that thou art mindful of him , and visitest him every morning . Thou , O Jesus , art the true and eternal Light , the Sun of Righteousness , that lighteth every man that cometh into the world , Oh quicken and irradiate my heart . Amen . Or , How dear are thy Counsels , thy Mercies to me , O God ? how great is the summ of them ? They are more in number then the sand : they are new every minute . When I awake I am alwayes with thee , thanking and praising and adoring thy Majesty , who continually keepest the world from returning to nothing , from whence thou first mad'st it . Unto thee lift I up mine eyes , O thou that dwellest in the heavens , with the affection and reverence of a child , with the fear and solicitude of a servant . Psal. 123.1 , 2. Holy , holy , holy , Lord God Omnipotent , which was and is and is to come , glory and honour and worship be to thee , world without end , Amen . Rev. 4.8 . Keep thy servant by thy grace , O Lord , that Hypocrisy , Pride , Envy , Anger , Gluttony , Covetousness , or Sloth , or any other grievous sin may never have the dominion over me , and become habitual and customary to me : and ever keep me , O Lord most holy , from Fornication , Drunkenness , Theft and Dishonesty , Idolatry , Manslaughter , Cursing , Swearing and Lying , Extortion and Oppression , and all other scandalous and heinous actions and practices . But engraft in my heart the contrary fruits of thy holy Spirit , Piety , Humility and Mildness , Faithfulness and Honesty , Modesty , Temperance and Chastity , Content and Quietness , Compassion , Charity and Liberality , Prudence , Care and Diligence : and let this be my habit , my custom and my life , for Jesus Christ his sake . Amen . V. Thursday . THe Lord is my strength and my praise . There is none holy as the Lord ; neither is there any rock like our God. The Lord killeth and maketh alive : he bringeth down to the bed and to the grave , and bringeth up . He keepeth the feet of his saints , and exalteth the horn of his anointed . Hallelujah . My heart rejoyceth in his salvation 1 Sam c. 2. Thou art my hope in the land of the living : thou art the hope of all the ends of the earth , and of them that dwell in broad sea : yea , thou , O God , art my hope and joy to all eternity . Amen . Psal. 141.4 . The Providence of the Father almighty guide me , the Wisdom of his eternal Son enlighten me , and the Power of his holy Spirit quicken me . Amen . What now shall I render unto the Lord for all his benefits , ●or my Birth , my Education , my Baptism , Catechism and Confirmation ? What for the blessed Eucharist , for the Sermons and the Prayers of this Church ? What for Sundry Deliverances and special Blessings through so many years of living ? Yea , what shall I render unto thee holy JESUS , for thy expiatory Blood , for thy grand Example ? for the Mission of the Holy Ghost with various and unexpressible Grace ? and for the reserve of everlasting Blessedness , O Lord , what shall I render unto thee ? Take , O take again , most merciful Lord , these Gifts , together this Soul and Body and their abilities , which I now kneeling humbly and faithfully offer to thy everadored Divinity . O despise not , but take again the works of thy own hands , and receive all into the bosom of perpetual happiness . Amen . Hallelujah . Or , Is not this to be my last day , and then Eternity ? O prepare me for thy self holy JESUS . I know not the day nor the hour of thy Judgment . Matth. 24.30 . Or receive to thee in peace , or visit this dearly purchased soul , this piece of Immortality drenc●t in thy Blood. Yea come quickly Lord Jesus . Amen . I will magnifie thee , O God my King , and praise thy name for ever and ever . Every day will I give thanks to thee , and bless thy name for ever and ever . Great is the Lord , and marvelous worthy to be praised . There is no end of his Greatness , no end of his Mercy . Hallelujah . Psal. 145.1 , 23. &c. Grant me , I humbly beseech thee , Almighty and most merci●ul Father , a quiet Mind and a ●ound Body , a good Report , and a liberal Conversation , in all Piety , Prudence , Charity , Honesty and Chastity , and at last ( if I may not be a Mart●r for thy Truth ) grant me a mild Death and happy Immortality , for Christ Jesus his sake , the Source of all Blessings , as well visible and secular , as invisible , inconceivable , and everlasting . Amen . Christ is ascended up on high , hath led captivity captive , and given gifts unto men , that God might dwell amongst us . Set up thy self , O JESUS , above all the heavens , and thy Glory above the earth . I now worship thee with all humility and affection , as thy Apostles did , when thou departedst from mount Olivet to the Joy of superc●lestial Glory . The fowls of the air are thine , O bountiful Creatour , and the fishes of the sea , and whatsoever passeth through the paths of the sea , and thou feedest them , and multipliest them . Wherefore I will seek the kingdom of God before food and rayment . For our heavenly Father knoweth that we have need of these things . Matth. 6.25 . VI. Friday . I Awakt and lookt up , and my sleep was sweet unto me . Blessed be the Lord our God the God of our fathers , who satisifieth the weary soul , and replenisheth every sorrowful heart : who converteth the shadow of death into the morning , and daily renews the face of the earth : and maketh the evening and the morning alternately to praise him , Ier. 31.25 , 26. Psal. 104.30 . and 65.9 . Who holdeth our soul in life , and suffereth not our feet to slip : who ruleth with his power for ever . Hallelujah . On this day , O crucified Saviour , have mercy on me and all mankind . Amen . I will walk this day , God being my helper , soberly , chastly decently , humbly , and in diligence and content , as a child of light and of God. Sufficient to the day is the evil and trouble of it . I fully trust in the perpetual Grace of my heavenly Father through his Eternal Son. Amen . Or , I have remembred thy name , O Lord , in the night , and have kept thy law . Psal. 119.55 . Our help standeth in the name of the Lord , who made heaven and earth . Psal. 124.8 . O Lord God of hosts , blessed is the man who putteth his trust in thee : yea blessed is the man to whom thou imputest no sin . Psal. 84.13 . All the world doth worship thee , sing of thee , and praise thy name ; which is great , wonderful , gracious and holy . Hallelujah . Praise the Lord , O my soul. O Father Eternal , Almighty God , Lord and Possessor of infinite perfection , Majesty and mercy , Maker and Upholder of all things visible and invisible ! O blessed Jesus , Lamb of God , Son of the Father , who hast loved us and dyed on the cross for us ! O most holy Spirit , founder and fountain of light and knowledge of vertue and grace , of li●e peace , and bliss everlasting ! with utmost humility intention of mind and affection I adore and glorifie thee . All power and riches and wisdom and salvation and glory and honour and blessing be to the eternal Trinity now and for ever . Amen . Hosanna in the highest , Hosanna . I bless thee , O Lord , Almighty , that thou hast made the world out of nothing , and created me and all mankind after thy own image , and hast set us over the works of thy hands , and given thy holy angels charge of us to keep us in all thy ways : and that after the early loss of paradise &c. many and late transgressions and presumtions , thou yet openest the door of repentance and life to us all , allowing us all means of emendation and conversion , the admirable treasure of the divine Scriptures , the wonderful benefits of the holy Sacraments , innumerable patterns of good living and dying , and together with all the comforts of this visible world rejoyce and honour with his hope of everlasting felicity , through Jesus Christ our Lord. Amen . VII . Saturday . THe heavens declare the glory of God , and the firmament sheweth his handy work . One day telleth another , and one night certifyeth another of the great power and bounty of the Creatour , blessed for ever . There is neither speech nor language , but their voices are heard amongst them . Their sound is gone out to all lands , and their words to the worlds end . Psal. 19. The Lord giveth food to all flesh , and feedeth the young ravens that call upon him . The Lord cloatheth the grass of the field , and bringeth forth herbs for the use of man and beast . The Lord helpeth them to right that suffer wrong , and looseth men out of prison . The Lord giveth sight to the blind and to the seeing . The Lord helpeth them that are fallen , and raiseth the dead . He cureth the broken hearted , and giveth medicine to heal the sick . The Lord ca●eth for the righteous and humble , but scorneth and debaseth the proud . The Lord is nigh unto all that call upon him , that call upon him faithfully . My mouth shall speak the praise of the Lord , and let all the world , above and below , give thanks , unto his holy name for ever and ever . Amen . Tread firmly O disciple of Christ , in the footsteps of thy meek and holy master : for these lead still upwards , unto supercelestial and endless glory . Interpose , O blessed Jesus , thy passions , cross and death , between the Divine Justice and this poor soul , both now and in the hour of death and in the day of judgment , Grant O Lord , to the living mercy and grace ; to the faithful departed a joyful resurrection . To thy Catholick Church peace and concord , truth and righteousness : and to me and all sinners repentance and pardon and life everlasting . Amen . Or , By thy bloody Sweat , thy Thorny Crown and Scourges , thy pierced Hands and Feet , the fountain of Bloud and water opened in thy precious side , by thy dying groans and acclamations , thy prayers and benedictions ; be merciful unto me a vile sinner , spare me and bless me , O my crucified Love. Amen . THE LARGER OFFICE GOING TO BED . CHAP. X. I. Sunday . I Will lay me down in peace , and take my rest : for it is thou Lord onely that makest me dwell in safety . Psal. 4.9 . Whom have I in heaven but thee , O Lord ? and what is there on earth , that I desire in comparison of thee ? Thou art about my path and my bed , and spiest out all my ways . Psal. 139.2 . Have mercy upon me and all mine this night , O blessed Jesus , who didst die and revive for us ; that whether we wake or sleep , we should live together with thee Hallelujah . 1 Thess. 5.10 . Or , From morning to night I will bless the Lord. Now to him who is able to keep me and all his servants from falling , and to present us at length pardoned and faultless before the presence of his glory with exceeding great joy ; to the only wiseGod , our Saviour and Defender , be glory and majesty , dominion , power , and praise , both now and for ever . Amen . My trust is in the tender mercy of God for ever and ever . Psalm 52.9 . Let me and all mine , yea let me and all thine , O holy Father , now sleep in peace , and wake in Christ , begin the next return of reason with heavenly Meditation . Amen . Or , To Gods gracious Protection I most humbly commit my self , my family and friends , and all the faithful and all the afflicted . The Lord bless us and keep us . The Lord make his face to shine upon us , and be gracious unto us . The Lord lift up his countenance upon us , and give us peace both now and evermore . Amen , by the merits and intercession of Jesus our onely Saviour and Advocate . BENEDICTIO . II. Munday . IN the Name of God I will lay me down to rest . The almighty Lord be now and evermore my Defence against all perils both of Sleep and Death . Amen for Jesus his sake . Thou art worthy , O Lord , to receive Glory , Honour and Power : for thou hast created all things , and for thy Wills sake they were created and are preserved . Blessed be thy name world without end . Amen . Or , Great Ruler of the day and night , Upon our darkness cast thy Light : With safe and kind Repose allay The Care and Trouble of the day ; That when thou shalt unclose my eyes , Healthful and pure I may arise , Fit for the morning Sacrifice . Or , O praise the Lord , ye Angels of his that excell in strength , that are always waking and always active O praise the Lord , all ye his Hosts , ye Spirits and Souls of the Righteous , ye servants of his that do his pleasure ; O speak good of the Lord , all ye works of his in all places of his dominion . Praise thou the Lord , O my soul , and in praising turn thee to thy rest . The glorious Majesty of the Lord endureth for ever : the Lord shall rejoyce in his works . Amen . Psal. 103. III. Tuesday . THis night , and the days and nights of my appointed time , defend , O Lord , protect , spare , deliver and bless thy servant , who putteth his trust in thee , through Jesus Christ. Amen . I will remember thee upon my bed ; and think upon thee , when I am waking . Because thou hast been my helper , therefore under the shadow of thy wings will I rejoyce : my soul hangeth upon thee , and thy right hand upholdeth me . Thy loving Kindness is better then life , better then all the glories and pleasures of the whole world . Let me now rest , O benign Saviour , where thy beloved Disciple did : that my sleep may be sweet ; that my dreaming may be of thee , of thy Redemption and of thy glorious mansions . Or , my flesh shall rest in hope , that thou , Lord , wilt raise me both from the Bed and from the Grave , and wilt shew me the paths of Life , both temporal and eternal , for the sake of thy wellbeloved Son , whom thou sufferedst to die for the world , but not to see corruption . Amen . Just and righteous are thy ways , O Lord : who will not fear and serve thee ? Let us rejoyce and be exceeding glad and secure : for the Lord God omnipotent reigneth . Rev. 19.5.6 . Every where and at all times will I think upon my mortal and sinful life , and upon thy continual and great Mercys . In thee , O Lord , have I put my trust , that I be not confounded , though altogether unworthy of thy eye and regard . In thee only I confide . Amen with great ardor and expectation : O God , leave not my soul destitute . IV. Wednesday . THe Lord is my shepherd : therefore can I lack nothing . Though I walk through the valley of the shadow of death , and sleep is that valley , I will fear no evil : for thou art with me ; thy rod and thy staff comfort me . Psal. 23. The Lord hath granted his loving kindness in the day time , and in the night season will I sing of him , and make my prayer to the God of my life . Psal. 42.10 . My soul rejoyceth in the Lord , and I have put my trust in his holy name . Psal. 33.21 . Blessed be thou , Lord God of our fathers , for ever and ever . Thine , O Lord , is the Greatness and the Power and the Glory and the Victory and the Majesty . For all that is in heaven and earth is thine : and thou rulest over all for ever . Amen . 1 Chron. 29.10 , 11 , 13. V. Thursday . EVerlasting Praise and Thanks to thee , most gracious God and Father , for my Life and Reason , Integrity of Body and Soundness of Memory : for my pious and generous Parents : my Education in good Learning and Manners : for my Regeneration by Baptism , and my frequent access to the holy Communion of the Body and Blood of Christ my Saviour : [ for my place and order in the Holy and Apostolick Church : ] for my competent Estate , Content , Liberty and Quiet : for my power and greater will for Alms-doing : [ for my Profession in this place , my good Name and various Friendship ; and for whatever I have well done or said throughout my whole life : ] for my Relations , and Benefactors : for the divine Forbearance , Clemency and Beneficence , unto to this age of my life : for sundry remarkable Deliverances of me and my friends from Diseases , Troubles and Dangers : for innumerable Blessings known and unknown , remembred or forgotten , spiritual and temporal : most chiefly for the means of Grace of all sorts , and for the hope of immarcessible Glory through Jesus Christ our Lord. O all ye blessed , all ye righteous , O all the world , behold here the monument of Almighty Mercy . Is not this a brand pluckt out of the burning ? Zach. 2.4 . Or , O holy Father , the thoughts of thy infinite Grace and Mercy , thy continual and almighty Providence , how dear are they unto me ? Thy Redemption , O blessed Jesus , shall now lye next my heart : and in the meditation of thine inestimable Passion , and of thy numberless and everlasting Benefits , will I go to sleep or to die , as it shall seem best to thee , my most gracious Lord and Saviour . This night , most Holy , Pure and Eternal Spirit , guard I humbly beseech thee , and possess my soul , whilst the meaner nature lies languid , useless and insensible . Amen . VI. Friday . THe Lord is my stony rock and my defence ; my Saviour , my God , and my might , in whom I will trust : my buckler , the horn also of my Salvation and my refuge . Psal. 18.1 . With my soul have I desired thee in the night season , and early in the morning have I sought thee . When I awake by thy empire and pity , let my soul be still with thee , O Lord my God. Or , And now Lord what is my hope ? my hope is even in thee . My help standeth in the name of the Lord , who made heaven and earth . Psal. 132.2 . From evil Designs and unlawful Desir●s , from impure and vain Thoughts , from the Illusions and Suggestions of the devil , from inordinate Passions and Disturbances of Body and Mind , good Lord deliver me this night . Amen . VII . Saturday . IT is a good thing to give thanks unto the Lord , and to sing praises unto the name of the Lord most highest . To tell of thy loving kindness in the morning , and of thy faithfulness every night . Psal. 92.1 , 2. Grant thy servant , O Lord , a Christian end of this day and this week and this [ declining ] mortal life . Amen for Christ Jesus his sake . Bless me also , holy Father , as thou didst this day at the finishing of thy Creation , and sanctifie and separate me to thy Service for ever . Amen . He that keepeth Israel , he that keepeth thee , O Christian , doth neither slumber nor sleep . The Lord himself is thy keeper . The Lord is thy defence on thy right hand . The Lord preserveth thee from all evil : yea it is even he that keepeth thy soul. Amen , God most holy , most mighty . Or , Lord Jesus Christ , the cheerful Ray and Glory of the Father immortal , heavenly , holy and happy ; being come to close of this day and the confines of darkness , we laud and magnifie the Father , the Son , and the holy Spirit of God , thou indeed art worthy to be praised with holy voices , O son of God , giver of life . Therefore the whole world glorisieth thee , and worshippeth thee . Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will not give sleep to my e●es , nor slumber to my eye-lids , till I be at peace with all men : till I have sought thy peace , most gracious Father , which the world cannot give , and have confessed unto thy Majesty the Faults and Omissions of this day , together with the more heinous Sins of my life . Whatever I have devised , said , or done unworthy my Place , my Age , my Christianity , [ and my Priesthood ] good Lord , forgive me for the Bowels of Jesus Christ. Amen . And let the grief and trouble of such Confessions henceforth deter me from the like Presumptions , Transgressions , and Neglects , and from their several Causes and Occasions . Amen . Amen . I will frequently read two or three Verses of the Holy Bible before I go to bed . Here endeth the Larger Office at Rising and going to Bed. WHen I go not to Church , I will say secretly or in the family Te Deum , or Nunc dimittis , and also the Collects for Peace and Grace , and the Collects for all Conditions , and the general Thanksgiving . Our most gracious Father hear both the Church and me : Oh hear them supplicating for me and all well employed and afflicted people . Amen for the alone merits of Christ our Lord. PRIVATE DEVOTION At the HOLY COMMUNION . CHAP. XI . I. At the Offering . MOst bountiful Father , I return Mites for Talents received . I offer to thee still of thy own . Accept I pray thee , most gracious Lord , together with this small token of my Duty and Gratitude , my Soul and Body and Action ; all which I here humbly dedicate unto thee at thy Altar : And also forgive me all my Debts and Trespasses against thy divine Majesty , for the one Oblation and transcendent Worthiness of thy beloved Son , our Saviour Jesus Christ. Amen . II. Before the general Confession . HAving already in my retirement read over the Communion-service , and also Matth. c. 28. and 1 Cor. 11.17 , &c. and thereupon leisurely and carefully examined and recollected as in the presence of the Living God , what I have done , what I have amended or not amended , ( O wretched and inconstant creature ) since the last Communion and solemn Promise of a correct Life : And having also satisfied to my power for all Injuries and Offences done by me against any man : and likewise with hearty Sorrow , Aversation and Repentance , implored at home Gods Pardon for those sins and the rest of my whole life ; I now fasting ( Dan. c. 9.3 . ) do again beseech the same indulgence with Humility , Intention of Mind , and enlarged Hopes , here in the midst of his devout People , before his Priest , near his holy Altar , and under the regard of glorious angels , saying : Holy Father , I am prostrate at thy dreadful Tribunal . I humble my self both soul and body before thee ; and bowe down my grieved head at thy Footstool , as once my Meek and Dying Saviour did . My God , my God , forsake me not . Look , O heavenly Father , on the Scars and Merits of Jesus . O hear his Mediation , receive his Intercession : and be merciful unto me a sinner , a vile and ungrateful sinner . What I have neglected , what I have ignorantly or wilfully committed against thy Majesty most Holy , most Mighty , and Long-suffering , from my Birth and Baptism unto this moment , by sundry sorts of vain Thoughts and irregular Imaginations , by inordinate Desires and Affections , by injurious and corrupt Discourses , and by innumerable evil Actions , Follies and Provocations , for Christs , sake forgive me . Such is my Condition , so many and great my sins and relapses , that unless thy mercy were infinite , I could have no hope , no comfort . I have transgressed beyond all humane pardon , beyond seventy seven times . For the Bowels of the Saviour that were opened on the Cross for me , for thine own immense Goodness which embraceth Heaven and Earth , Holy Father , have mercy upon me and pardon me . Consider my Sorrow and Contrition . Accept , most merciful God , my Tears , my Subjection , my Repentance , my Vows and resolved Amendment . And then speak Peace to my Conscience , through Jesus Christ my onely Hope and Redeemer . Amen . Call to remembrance , O Lord , thy tender mercies , and thy loving kindnesses , which have been ever of old . Oh remember not the sins and offences of thy servants . Spare us all good Lord ; spare thy people , whom thou hast redeemed with the Blood of thy dear Son. Amen . Psal. 25.5 , 6. See CHAP. XVI of this Book . III. At the Absolution . O Lord God almighty , most gracious and merciful Father , will all Humility , Faith and Thankfulness , I receive and embrace this Absolution , as pronounced upon my Repentance from the Throne of thy Eternal Glory . Amen . Hallelujah . Amen , Amen . Here then I have laid down my burden and fear , the stain and disquiet of my life ; by name , my Anger , Lust , Pride , Envy , Covetousness , and the rest of my grievous sins , never , never , to take them up again . Blessed be God for this salvation . Most holy Father , assist and forward the Vows and Resolutions of the meanest of all that serve thee . Let a man examine himself , and so let him eat , saith S. Paul. I thought on my wayes , and turned my feet unto thy testimonies : I made haste , and prolonged not the time to keep thy commandments , saith king David . I look for the Lord : in his word is my trust : in the Lords word will I comfort me . Psal. 56.10 . My soul longeth for thy salvation . Psal. 119.81 ▪ I here humbly wait for the Grace and Benefits of my dying Saviours Institution and Legacy , for the Precious Treasure of Heaven . Visit me O Lord , with the favour that thou bearest unto thy people ▪ that I may see the felicity of thy chosen , and give Thanks with thine Inheritance . The Lord pardon me , and every one that prepareth his heart to seek God , the Lord God of his fathers , the Father of our Lord Jesus Christ , though he be not cleansed according to the Purification of the Sanctuary ; though he fall short of the frame and disposition due to this holy and tremendous Mystery . 2 Chron. c. 30.18.19 . I come to a known Altar . This Sacrament hath often corrected , restored and comforted me . Thy Benediction , holy Father , is always ready , thy hands ever open to the sincere and humble Client : and I now pray for thy wonted Goodness , through Jesus Christ , the sum and substance of this Office. IV. At Lift up your Hearts . YEa I lift up my Eyes and my Heart unto thee , O Eternal , my Mediation , my Desire , my Hope , my Faith , my Affection , my Invention and Design , all my Soul and Strength are now with thee , most high and most gracious Father . I have past this Altar unto the sublime and pure seat of thy Majesty : which all orders of holy Angels and blessed men ever fear and adore . Let me , O let me there behold the Lamb of God that taketh away the sins of the world . Shew me Jesus and it sufficeth . Behold , O my Faith , reach and embrace what the Prime Martyr saw at the right hand and eminence of Eternal Blessedness , the Prince of Peace , the mighty Saviour , the triumphant Jesus , lifting up his glorious and gracious Arms to bless and to defend me , the vilest and unworthiest of all living . Blessed and most loving Saviour , by thine inestimable blood wash me throughly from my wickedness and cleanse me from my sin : by the ardor of thy soul towards mankind in the dark hour of thy Passion commiserate me , and rid me of all my evil habits , customs , and practises , I most humbly beseech thee . Now Lord remember me in thy kingdom , as thou didst the penitent companion of thy cross and dolours : And say to my soul , This day thou shalt be with me in Paradise ; thou shalt by faith see my glory , to which from the obedience of the Cross and the humble grave the Almighty Father hath exalted me , hath exalted thy natur● . My heart is ready , O Lord , my heart is ready for this sacrifice of Praise and Gratitude . Like as the hart desireth the water brooks , so panteth my soul after thee , O God , my hope , my refuge , my rest , my life and my happiness . O Saviour of the world , who by thy Cross and precious blood hast redeemed us , save us now and help us , we humbly beseech thee : that we may all receive these holy and dreadful mysteries without condemnation and ruine , and to our gr●at consolation and benefit : for the mortifying all our inordinate passions , repressing all sinful temptations and occ●sions , conquering the devil , encreasing our hope and faith , correcting and beautifying our conversation , for the abolishing our guilt , and for the attaining eternal life . Am●n . Dear Jesus , I address to thy holy Altar with great desire . I come as near thee , O blessed Redeemer , as mortality will let me . I come with a penitent , earnest and open heart , to praise thee , to adore thee , and to kiss by faith thy wounded feet , as once thy astonisht disciples did , Matt. 28.9 . I behold by faith the prints of the nails ; by faith I touch the wound in thy side , whence flowed water and blood , my sanctification and my pardon , O fill me with thy influence and vertues , Luk. 8.46.1 Cor. 11.29 . now I apprehend , discern and embrace thy precious body , thy all saving passion . My ●ord and my God , Confirm thy word unto thy servants ; Blessed are they that see not and have believed . Merciful Saviour , at this most noble and pious mystery remove and banish from my mind all worldly cares , all vain imaginations , means thoughts , errors , and misconceits ; Unite , I most humbly beseech thee , the sundry powers and facultyes thou hast given me , and point and direct them all unto the instant office . Govern now , O Lord , and bless my apprehension : Exalt my Faith : enlarge my affections and devotion , and then Consign to my soul thy Remission , Favour and Approbation , and make me welcome at thy feast , For thy flesh is meat indeed , and thy blood is drink indeed , the sufficient and onely expiation of all humane guilt , O holy Jesus . An offering of a free heart , will I give thee and praise thy name , O Lord. Psal. 54.6 , The Son of man came to seek and to save that which was lost , and to make superabundant amends for the faults of the first transgressour . Luk. 19.10 . Rom. 5.12 , &c. V At the Consecration . HOly things for holy men . S. Basil. O Lord Jesus Christ , who sittest at the right hand of the Father , and art here invisibly with us , sanctifie these thy gifts of Bread and Wine and us thy humble servants ; and make us from this institution partakers of pardon and peace and good hope of Eternal life , and all other benefits of thy Incarnation , Passion , Death , Resurrection , Ascension , Intercession , second Advent and Judgement : which we now ponder and contemplate with reverence and faith and joy and thanksgiving , by the grace and succour of the holy Ghost , our Patron and Comforter . Amen . Behold the servant of the Lord , be it unto me according to thy word , in which thou hast caused me to hope . Holy Jesus say but the word , and I shall be clean , M●tt . 8.8 . say bu● the word , and I shall be meet and ready for thy most Divine gift , for thy self . By the grace of Jesus Christ we all hope to be saved , to be eternally happy . Hallelujah . Acts. 15.11 . Heavenly Father , Almighty God , who alone workest wonders , Lord most Holy , into a clean , charitable , devout , humble , and grateful heart let me now receive through faith the pure and blessed Body of my most gracious Lord and Saviour Jesus Christ , for the remission of all my sins and the attaining everlasting life . Amen , Amen , Amen . Holy , Holy , Holy , Lord God of hosts , heaven and earth and this place are full of thy Glory . Glory be to thee , O Lord most high . Have mercy upon me , O Lord , thou son of David . I know it is not meet to take the childrens bread , and to cast it unto dogs . Yet , Lord , the dogs eat of the crumbs which fall from their mast●rs tabl● . Ma●th . 15.22 , 26 , 27. AT RECEIVING THE BREAD . CHAP. XII . I. LOrd I am not worthy thou shouldest come under my roof . Matth. 8.8 . I fear , I tremble by reason of my sinfulness , and of the unsupportable Brightness of thy Majesty , O Saviour and Judge Eternal . Lord have mercy upon me a most miserable sinner . Amen . Blessed be he that cometh in the name of the Lord. Hosanna to the son of David . Good will towards men , peace on earth . Hosanna in the highest . Matth. 21.9 . Stand open now , O my soul , stand open ye everlasting doors , and let the King of glory enter in . Let the Lord mighty to save , Jesus the king of glory enter in . II. Feed on him by faith &c. Amen . I feed on him , I remember his Sufferings and bloody Sweat , I meditate on his Cross and dying Exclamations . I believe , I most humbly and heartily embrace this invaluable and most miraculous Redemption ; this great mystery of Godliness : God manifested in the flesh , justifyed in the spirit by divers wonderful works and holy sermons : seen and worshipped by the angels : believed on throughout the world , and received up into Eternal glory . 1 Tim. 3.16 . Thou art , O Christ the everlasting Son of God : thou art indeed the Saviour of the world ; thou art the king of Glory , Ioh 1.49 . c. 4.42 . c. 10.11 , 27. Acts 8.37 . Surely thou hast born our griefs and carried our sorrows thou wast wounded for our transgressions , and bruised for our iniquities : the chastisement of our peace was laid upon thee , and by thy stripes we are healed . Isaiah 53.4 . This man receiveth sinners , Luke 15.2 . Zaccheus , Mary Magdalene , the crucified thief , the persecuting Saul , these and millions of millions more upon their sorrow , faith and repentance . And let me receive now at this holy Altar , Almighty Saviour , that most blessed sentence : [ Son or Daughter , ] thy sins , which are many , are forgiven thee ; and thy faith hath saved thee ; go in peace . Luk. 7.47 , 48 , 50. c. 5.20 . Go to my brethren ( behold the early compassion of the revived Jesus ! ) and say unto them , I ascend unto my Father and your Father , and to my God and your God. Ioh. 20.16 . I know that my Redeemer liveth , and I shall see him at the latter day ( behold , here is the pledge of his coming again : ) I shall see him for my self , and I trust to kiss his glorious feet . I know that imaculate high priest is entred with the atonement into the holiest . III. Lo here is grace , here infinite goodness and mercy . This is the beauty of holiness , and the glorious presence of the Redeemer : this is the gate of heaven . O happy day , the glory of my life . Now I am well , now I live : now I rejoyce with thee , O triumphant Jesus , O bliss everlasting ! my content , my devotion , my affection , my soul is fixt on thee : there let it ever rest . Amen . The Lord is my strength and my song , and is become my salvation . This is the Lords doing , and it is marvellous in our eyes . This is my God and I will glorifie him : the God of my Father and I will exalt him . Exod. c. 15.2 . O let the serious thoughts of thy passion , intercession , kingdom and reward enter all my actions , and regulate my whole life : which upon such observance will surely become pious prudent and cheerful . Amen dearest Jesus . IV. Most gracious God , we humbly beseech thee , that we together with all thy saints , who have pleased thee from the beginning of the world , may be partakers of those everlasting Blessings which thou hast prepared for all that love thee and continue faithful unto death , through Jesus Christ our Lord. Amen . Lord now send prosperity . Bless thy people and extoll them for ever . Bless now the king , the Royal Family , and all in civil office . Inspire and bless the Bishops , Priests and Deacons , who administer thy holy mysteries and by thy sole command and authority do absolve and bless and feed thy chosen people . Now sanctify , reward and prosper my kindred and friends , my superiors and benefactors , as , &c. whom at his happy Eucharist and golden hour I commemorate with eulogy , joy and gratitude . If there be any consolation in Christ , any peace in the Divine favour , any happiness and glory in heaven by the throne of Eternity ; if any goodness in the Ocean of grace and beneficence , Requite them O God a thousand fold for all their kindness and bounty and affection towards me . Amen , for the infinite deserts of thy beloved Son our Lord. All thanks to thee , O Jesus , king of heaven and earth , for defending and blessing this Apostolick Church , where we now communicate , the most unworthy of all her children . What shall I render unto the Lord for all the benefits he hath done unto me , e●pecially for snatching me from the fire of hell , and making me an heir of everlasting happiness in his presence . I will receive the cup of salvation , and call upon the name of the Lord and offer unto him the sacrifice of thanksgiving through Jesus Christ. Amen . Psal. 116.11 , 12 , 15. AT RECEIVING THE CUP· CHAP. XIII . I. AMen . Jesus Master , have mercy on us . Luke 17.13 . Let this Blood purge my Conscience from dead works , to serve thee , the Almighty and most gracious Father : to honour thee , the Everliving Saviour : and for ever to obey and fear thee , most holy and quickning Spirit . Amen . Lord I will serve thee better , I will obey thee . Succour my weakness , pity my infirmity , Dear Lord. Lord thou knowest all things , thou knowest that I love thee . Iohn 21.17 . What honour hath Almighty God done me , that I should be the vessel of this divine mystery , and bear within my breast the Lord Jesus . I adore , I give thanks . II. Thou art made whole , go and sin no more : no more by anger , lust , excess , fraud , slandering , &c. Ioh. 8.11 . Our God is a consuming fire to the perverse and impenitent . Our God is a merciful Father to the humble and relenting Orator . As is his Majesty , so is his mercy . Ecclus. 2.18 . Both infinite and incomprehensible ; both to be acknowledged , admired and adored . O Majesty everlasting I fear thee , I worship thee , I trust in thee , through Jesus Christ. Amen . Let me not , O let me not again pollute this body and soul with my habitual and grievous sins , as &c. after I have received thy body and blood , O Lord , who hast created me and redeemed me . Grant me thy grace , O God , that I may fulfil the places and offices thou callest me to in this life . Amen . III. Lord bless these and the rest of my brethren , and let us live eternally together , ever praising and Adoring thee . For by this great and attractive sacrament , we all become one bread , one bloud , one soul and consent : have all one faith , one hope , one heaven , one Lord , the blessed Lord Jesus , the knot and center of this most immense and pious fraternity , and eminently one God and Father of all , who is above all , and through all , and in us all , to whom be glory and obedience everlasting . Amen in heaven , Amen on earth . From thy one precious body , O wonderful Saviour , thou feedest and revivest five thousand and five thousand thousand millions of thy disciples and followers : Aeternae tanta est opulentia mensae . Prudent . Say O Lord , and thy word is omnipotent , This day salvation is come unto this house . Luk. 19.9 . IV. The bread of God is he that came down from heaven , and giveth light to the world . Lord evermore give us of this bread . Ioh. 6.33 , 34. Thus , thus will we shew sorth thy death , O Jesus , till thou comest again : and blessed are those servants , whom at the end of the world the Lord shall find so doing : yea verily blessed is he that eateth meat in the kingdom of God. Luk. 12. 43. c. 14.15 . He that solemnly and faithfully and seriously contemplates my Passion and Philanthropy , and amends his life for that consideration : He that eateth my Flesh and drinketh my Blood , hath eternal life , and I will raise him up at the last day . Amen Holy Jesus , who art the Resurection and the life . Ioh. 6.54 , 56. Master , it is good for us to be here . Mark. 9.2 . Do not our hearts burn within us , while the Lord opens to us the scriptures , opens to us his precious side . Full is the satisfaction , inexpressible the joy of those that love thee , O Jesus . Angels and men consent , heaven and earth joyn together to praise thee , serve and worship thee : and with these my poor soul , the meanest of all thy creation ; Good Lord accept us . I will give thanks unto thee among thy people , and sing praises unto thee among the faithful . My heart is fixed , O God , my heart is fixed : For thy ●ercy is greater then the heavens , and thy truth rea●heth above the clouds . Set up thy self , O Lord , above the heavens , and thy glory above all the earth . Thou hast wrought redemption in the midst of the earth , O Jesus , and vanquisht all the enemies of guilty mankind , and art seated at the right hand of Father , the Lord and worship of angels . Hosanna in the highest . The right hand of the Lord hath the preeminence , the right hand of the Lord bringeth mighty things to pass . The word was made flesh , the beloved Son of God died for us . Let them now that fear the Lord confess , that his mercy endureth for ever ▪ V. I ●ill read Ioh. c. 18. and c. 17. the security and consolation of the Church , and also Rom. c. 8. and the hymn , Come holy Ghost our souls inspire , &c. In the ordering of Priests . Almighty God , who hast given thy onely Son to be unto us both a sacrifice for sin , and also an example of Godly life ; Give us grace that we may always most thankfully receive that his inestimable benefit , and also daily endeavour our selves to follow the blessed steps of his most holy life , through the same Jesus Christ our Lord. Amen . Most holy spirit , the efficacy and life of this mystery , bless me with these thy gifts and fruits , meekness , modesty , sobriety , prudence , diligence , honesty , fidelity , constancy , chari●y , kindness , and devotion , from the time of this holy Sacrament . For I have now dedicated and given up entirely my soul , senses , and affections , my will , wit and reason to the glory and service of Jesus Christ , who dyed for me . I must , I will obey him in all things . Lord forgive , Lord help me . My soul doth magnifie the Lord , and my spirit rejoyceth in God my Saviour . O how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee . Psal. 21.21 . I am altogether confounded and swallowed up with the immense grace of God : I am throughly possest , glorious Lord , with thy love and boundless favour to me . I long , I here endeavour , yet cannot tell how to express my thankfullness and obedience . My thoughts and contrivance , and my words and lauds , my action and zeal cannot do it to any fitness or content . Lord still excite , and still direct my gratitude . I would be as thankful to thee , as humble , as obedient , as any creature in heaven or earth . Father Almighty make me so . Amen . Now Lord Jesus , who wast expanded on the cross for me , command me what thou wilt . Use me in the hazards and difficulties of thy Church , thy purchase and thy glory . Bid me walk upon the sea , I will obey thee , and thy right hand shall hold me up . And I will not deny thee in the Court or in the Garden . I am ready to lay down my estate , my liberty , and also my life ( would to God it were a clean and entire sacrifice ) for Christs religion , and to be obedient unto the death . Assist and strengthen my mind , O blessed Saviour , by thy grace , thy intercession , thy example . Amen . All power is given unto me in heaven and in earth , ( faith the ascending Jesus . ) Go ye therefore and teach all nations , baptizing them in the name of the Father , and of the Son and of the holy Ghost : Teaching them to observe all things whatsoever I have commanded you : And lo , I am with you always even unto the end of the world . Amen . Matth. 28.18 . The doctrine attested , when needful by sundry miraculous works , the discipline , the sacraments , the preservation , the piety , the zeal , and the patience of thy Catholick Church hath indeed sufficiently demonstrated thy gracious presence , O Saviour . And he lift up his hands and blessed them : and while he blessed them , he was parted from them , and carried up into heaven . And they worshipped him , and returned to Jerusalem with great joy . And were continually in the temple , praising and blessing God. Amen . Luke 24.50 . AT HOME AFTER THE COMMUNION . CHAP. XIV . I. IT is finished . Blessed Sacrament , the Bread of Heaven , and the Cup of Salvation , the Feast of God , the Taste of Eternal Bliss , and the Strength , Comfort and Life of my Soul. This hath united me to all the Faithful on Earth , and to all the Blessed in Heaven . This hath joyned me in Affection and Gratitude , in Interest and Inheritance unto thee , most blessed Jesus , the head and defence , the ruler and Saviour of the Church , the first fruits and security of the resurrection and glory and immortality of this nature . Now Lord whether I live o● die , I trust I am thine . I verily believe to see the goodness of the Lord in the region of the blessed , through infinite mercy and indulgence . Psal. 27.13 . O keep me ever , Dear Jesus , in this good condition , by constant and cheerful obedience and observance of all Christian duties , by an awful reverence of the Divine name and presence : by imitating the best examples living or dead , & . and most especially by following thy meek and immaculate life , thy pure and heavenly doctrine and admonitions : by caution and frequent meditation : by daily examination and prayers : and by all other means of a pious and innocent life . O Lord , I thank thee , I bless thee , I glorifie thee ; because by this sacrament thou hast confirmed me in the Catholick faith : in reverence , duty and love to thy Eternal Majesty ; in charity towards all mankind , friends or enemies : in meekness , pity , humility , patience , contentedness , industry , sobriety , chastity , honesty and integrity : And hast thereby given me new and lively hopes of endless felicity both in soul and body , against all the malice and attempts of men or devils , and against the terrors of death and my sinful life past . So great is thy mercy to me for the merits of Jesus Christ , thy eternal Son , my everlasting Saviour and advocate , my Lord and king . II. O Stupendous Grace and Piety of the Eternal , that I should be ( I fear , I tremble ●o say it ) the work of Gods hands , the image of his wisdom and power , the price of Christs blood , the temple of the holy Ghost , a part of the Catholick and perpetual Church , and an heir of immortal glory . What now ought my life to be , if this be my portion and my priviledge ? Holy Father , let the intercession of Jesus , that poured out his tears and sweat and precious blood for us , be nigh unto thee day and night , that thou mayest have mercy upon us , and bless us , and prevent our falling from so great salvation . Amen . Dearest Saviour , I desire still to r●●lect and meditate on thy humble life , thy bir●h , circumcision , presentation in the Temple , domestick Obedience , Baptism , Fasting , Temptations , Hunger , Thirst , Uncertain abode , Travails , Watching , Prayers , Sermons , Miracles , Dangers , Abuses , Tortures , Bloodshedding , and review the ●hole map of thy condescensions , griefs and compassions , from the Manger to the Cross : until I become my self averse , separated , and cruci●yed and dead to the world . Amen . III. PRaise the Lord , O my soul , and all that is within me praise his holy name . Praise the Lord , O my soul , and forget not all his benefits . Who forgiveth all thy sins , and healeth all thine infirmities : who saveth thy soul from destruction and crowneth thee with mercy and loving kindness . The merciful and gracious Lord hath so done his marvellous works of Creation , Providence and Redemption , that they ought to be had in perpetual remembrance . Thou art my God , and I will thank thee : thou art my God , and I will praise thee . All the works of the Lord are verity and judgment . He hath sent redemption unto his people , he hath commanded his covenant for ever . Holy and Reverend is his name . Thus long have I lived upon thy bounty ; thus and thus &c. hast thou nourished , protected , delivered and advanced me , and now , O Father , thou confirmest to me the expectation of everlasting life in thy heavenly kingdom . Wherefore I give thanks unto thee with my whole heart . Glory , Worship , Obedience and Praise to God the Father Almighty and most beneficent , that sitteth on the Eternal throne ; and to the Lamb of God , that taketh away the sins of the world , and to the most holy Spirit , the Lord of life and peace , for ever and ever . O give thanks unto the Lord , for he is gracious . I have tasted that he is gracious ; and his mercy endureth for ever . Hallelujah . Salvation is of the Lord : again Hallelujah . Blessed be God for his unspeakable gift . Lord hasten the glory of the General Resurrection . Amen : So come Lord Jesus . Into thy hands , thy pierced hands , O Lord , I commend my spirit . PREPARATION FOR DEATH AND ETERNITY· CHAP. XV. Forgivenesss and Charity . I. HAving lately perused CHAP. VI. of this Booke , and also received the Holy Communion in this Apostolick Church , I am the more ready and willing to set my self in order to depart this world , for the vision of Christ ; humbly commiting the time and manner of my Dissolution to the Providence of God , which hath hitherto defended and sustained me . II. Wherefore I freely and fully forgive all that have in any sort wronged and injured me , as I desire that God , most just and omniscient , should now for Christs sake forgive me . Amen . And I humbly beseech God to forgive them those wrongs and all other their sins . Amen . I farther desire that it may be certified to them , namely to &c. that I do remit and release to them all satisfaction and amends in word or deed ; onely entreating their prayers for me , that my humiliation and repentance may be accepted in heaven . Yea I wish I could shew more indulgence and forgiveness towards men , who need and implore so much of God , for my innumerable and most ungrateful offences against his Eternal Majesty . III. I likewise humbly and heartily beg pardon and forgiveness of all those whom I have wronged in any manner , particularly of &c. and do earnestly desire that this my request be signified to them . Furthermore , forasmuch as slander and fraud , and the like scandalous sins , are not remitted before God without all possible restitution ; I am most willing and ready to my utmost power to restore and repay whatever I have couzened and defrauded , without delay and without deceit . I am also ready to make reparation of fame and credit , together with an ingenuous and humble acknowledgement , to all that I have slandered and calumniated , namely to &c. And accordingly I forthwith take order that Restitution and Satisfaction be made to them all to the utmost of my ability : and that their Release and Acquittance for all injuries done to them be obtained , or else most justly and verily presumed , before I adventure to crave the benefit of Absolution . If I am ashamed of such a Confession and Restitution , I am not ashamed nor afraid to be the everlasting contempt and scorn of the most holy Creator , and of all that is blessed : I am not ashamed nor affrighted to be the companion of devils and all villanous men that ever lived , in darkness , horror and torment . Let no father , patron or master think of bettering the worldly condition of his successours by his own dreadful condemnation , for finally concealing and retaining his illgotten estate or frauds . IV. Moreover with a charitable heart , according to the b●st of my understanding and enquiry , imploring the assistance of Gods Holy Spirit , I ●ave made my Last will and Testament , disposing the goods and estate God hath given me for his greatest glory : Namely , amongst my Relations , and likewise in a due acknowledgment of sundry precious benefi●s received by me in this Apostolick Church , of which ● hope to continue a part to my lifes end , and also for the poor : Blessing Almighty God for enabling me to give them some relief , and so to lend unto himself his own temporal blessings , to obtain far better riches in heaven . Amen . I rest upon thy merits and upon thy word , O Triumphant Saviour : Forgive , and ye shall be forgiven . Give , and it shall be given into your bosom , good measure , pressed down , shaken together and running over . Luk. c. 6.37 . and c. 11.9 . Amen . Finally , I have given my Relations and Friends the best advise and counsel I could , for the good of their neverdying souls , and for their well-living in this world . V. Having thus rid my self of all the cares and troubles and concerns of mortality , having now perfectly done with this world , with a clear and humble heart I address my self to thy Grace , Almighty and most merciful God and Father , beseeching thee to instruct , exer●ise and prepare me for the succeeding glo●ious and immortal life , to which by the Chris●ian Profession thou hast advanced my hope and awful expectation . Hallelujah through the glorified Jesus , Hallelujah to all Eternity . Amen . But I foresee the passage to this Beatitude to be very dark and Dismall , full of Thorns and Tears ; full of Confessions , Remorse and Contrition for the many faults of a short life , and also full of disease , and pains and anguish , reaching unto dissolution , insensibility , stench and rottenness . By all thy agonies and experience , help me , O holy Jesus , through this terror . Amen . REPENTANCE· CHAP. XVI . See CHAP. VI. §. 5. and CHAP XI . §. 2. I. Consession . I Have sinned , O Lord , I have dealt wickedly , I have led an unequal , untoward and polluted life . I have sinned before thee , when ashamed of humane view ; before thee my Father , my Judge , my Benefactor , my Worship and my God. O absurd and stupid wretch ! In thought , word and deed , with all the powers and abilities thou hast given me , with affection and design have I sinned against thee , most Mighty and most Holy ! Ungratefully and basely , grievously and presumtuously , particularly , &c. have I sinned : and Lord , how often ? secretly and openly : in the chamber , as , &c. an● in publick , as , &c. treading upon thy earth , and covered with thy heavens : yea ● have sinned in the House of God , and in the midst of my Pray●rs and Invocations , as &c. Is this then the Image of God , is this a Christian , an heir of eternal Life ? [ ●his a Priest and Dispenser of the pure Word and Sacraments of the Lord Jesus . ] Ah this is nothing but clay and dirt , uncleanness and misery . II. Contrition . THe soul that is troubled and the spirit that is vexed cryeth unto thee , O Lord. I Relent , I grieve , I am heartily sorry for this demerit and irritation of thy Divine justice . I am ashamed , I abhor my self . I am perfectly we●ry of this corrupt life . What shall I do , whi●her shall I turn ? I am ashamed to look up to heaven , that beh●lds my vileness , to heaven which I have abused and despised . I will bowe my self to the earth and the grave , that waits to hide and devour such a wretch . I will s●ite upon my breast , with the conscious publicane , upon my breast the box and origine of all this mischief . And do thou strike this rock , O holy Jesus , that the waters may freely flow : that my tears may mingle with thy blood ; my humble and sincere repentance reach thy propitiation and remission . Dissolve thou sinful clod , tremble thou earth , earth , earth , at the presence of the Lord , at the presence and vindication of the God of Jacob , who turned the ●lint stone into a springing well . I wish for the tears of David pierced with the matter of Uriah , the mourning of Jeremiah , and the dejection of Manasseh . I recollect and confess in particular unto thee my more grievous sins ( the rest are without number ) in the bitterness of my soul. Thus and thus have I done &c. I give glory to thee as Achan , I confess and am confo●nded at the enormity and presumption and villanous circumstances of my offences , as &c. I hide not my unrighteousness , as Adam in the garden , who led the way of sinning and of repentance . I hide not , I cannot hide , but with tears and dread remorse acknowledge to thy most pure and omniscient Majesty my faults , my follies , yea rather my wilfulness , my hardness , my vices , my criminal and deplorable life . And lo here I judge and reprove and condemn my self at the bottom of thy throne : and yet I am not enough abased . He cannot fall too low , whose merit is hell . My deformation and destruction is only from my self , from my perverse and incorrigible self : my relief and salvation is from thee only . Father , thou knowest my sins , and thou knowest my anguish . It is not easy to transgress thy commands , and reflect upon the transgressions . My flesh trembleth for f●ar of thee : and I am afraid of thy judgments , O Lord. I dread that great day , when the thrones shall be set , the books opened , and my shameful life recited , and all my works of darkness exposed in perfect light . I tremble , lest the blessed Jesus , who shed his blood for my redemption , and hath so earnestly urged and offered me pardon and peace and eternal life , should then condemn me : and the mighty angels and holy men of all ages and nations , newly clothed with immortal and illustrious bodies , hiss me from the righteous Tribunal , and the mouth of hell receive my body and soul into exquisite torments without light or pity . My present horrour and confusion is great : but what is this to everlasting burnings ? III. Supplication . GReat and gracious God , Father and fountain of mercies , have mercy upon me an● spare me . Out of the depths do I cry unto thee . I have depressed by staind and miserable soul to the brink of hell . Out of the depths do I cry unto thee , Father spare me , Father pity me . I am oppressed , I am in great misery : my soul is exceeding sorrowful as unto death : Eli , Eli , hear me and pardon me . Enter not into ●udgment with me , who am dust and ashes , sin and weakness : Let not the storm overwhelm me , nor the depth of sorrow swallow me up , nor the sence of thy anger destroy me . Psal. 69.15 . Father , I am no more worthy to be called thy son , or to be reckoned in thy creation . But according to the infinity of thy mercies , O Lord , do away my iniquity , and blot out my transgressions . Psal. 51.1 , 2. My heart faileth me : O Lord make hasts to help me . Psal. 40.30 . By thy cries and pains , O Jesus , deliver me from the guilt and burden of my sins , from the terrors of my wakned conscience , and from the unconceivable torments of hell . By thy wounded head , thy bored hands , they lanced side , thy pierced feet , thy tortured body and afflicted soul ; by all the disgraces and passions of Gethsemane , Gabbatha and Golgotha save me and deliver me , O Christ , at this hour , and at the hour of death , and in the day of judgement . Amen . Father and Saviour and Comforter , let this bitter cup pass from me I humbly beseech thee . Look upon me , O precious Saviour , Lamb of God , in my sorrow and distress , as once thou didst on Peter that denied thee and wept bitterly : Compassionate me as thou didst the sinful Magdale●e , and as thou didst the penitent thief , who confessed and believed in the anguish and paroxysme of the Cross. I deserved all their griefs and ten thousand pains and punishment more . Intercede now for me , Holy Jesus , with thy dying petition , Father forgive them ; for they know not what they do . O Lord of glory , I look unto thee , I earnestly look unto thee whom I have pierced : whom not so much Herod and Pontius Pilate and the Roman souldiers , as sinful and wretched I have dishonoured , pierced and crucified . Lord forgive , Lord save me , or I perish for ever . The Christ of God hide me in thy wounds . By the blood of thy testament revive and release me . I hope in thy merciful intercession . For thy Fatherly tenderness , and the numberless blessings already received from thy bountiful hand , and through the passion and mediation of thy beloved Son , and by the unutterable groans and suggestions of thy holy Spirit , pardon and deliver me , Lord God Almighty . Amen . IV. Resolution . I will never adventure more to try and weary the grace and patience of Almighty God , the righteous judge and avenger . I now break off my sins by repentance and resolved amendment . I see what brought me to this shameful and perillous defection : it was this occasion , that invitation , that excess , that eye ; this rashness , that supinity . Wherefore I now solemnly Renounce , cast off , and abominate the wicked and wounding practises of my life , as &c ; together with all their inducement , and principles . From this very hour , and blessed be God who hath granted me this hour , by prayer , temperance , charity , industry , fear and caution in all my actions and enterprices , I fully purpose , and now begin , God hel●ing me of his infinite goodness and pity , to alter and Reform my life , according to the gospel and example of Jesus Christ my Lord : and also by kindness , charity and almsdoing , I will manifest to the world the sincerity and vigour of my Repentance and renovation . V. Petition for grace . HOly Father , incline , direct and fortifie my heart to pursue this pious and necessary Resolution ; that iniquity be not my ruine . Ezek. 18.30 . Thy grace is sufficient for me . Lord soften , bruise ▪ change and reform my soul according to thy own will according to thy own image , and after the likeness and innocence of Adam , when thou first breathest into him life and reason ; yea according to the same t●mper and purity , I most humbly beseech thee , wherein by thy grace I once ascended from the laver of Regeneration . Tit. 3.5 . Amen for Jesus Christ his sake . Pardon and destroy not : Am●nd and destroy not , Most merciful Creator , the work of thy own hands , by me presumptuously and shamefully profaned : Destroy not , O blessed Saviour , the purchase of thy precious blood , the decaying part of thy mystical body . Destroy not , O Holy Spirit , the subject of thy regeneration and various bounty . Destroy not , O everblessed and everadored Trinity , the humblest and meanest of all that believe and worship thy Majesty . Oh break not this bruised re●d . Let the wicked forsake his ways , and the unrighteous man his thoughts : and let him return unto the Lord , and he will have mercy upon him , and to our God , for he will abundantly pardon , for Jesus's sake . Isa. 55.7 . Come unto me all ye that labour and are heavy laden , ( alas , I feel my transgressions heavy and numberless as the sands of the sea ) and I will give you rest , saith the compassionate Saviour . Take my yoke upon you , and learn of me , for I am meek and lowly in heart : and ye shall find rest for your souls . Matth. 26.28.29 . This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save sinners ; of whom I am chief , I the vilest . 1. Tim. 1.15 . Such gracious sentences of the Holy Scriptures are my last hold , are my plank . O Lord , make haste to help me . Sickness and Pain . CHAP. XVII . I Will bear thy indignation , O Lord , till mercy prevaileth against judgment , because I have sinned against thee . Micah . 7.9 . Why should I , yet living I complain for the punishment of my sin , for any thing short of unquenchable fire ? Thou knowest whereof we are made . Remember O Lord that I am but dust , a fading flower , and a transient blast : remember for his sake , who out of infinite condescension and pity bore our nature and our infirmities . Amen . Psal. 103.14 , 15 , 16. All my desire is before thee , O Lord , and my groaning is not hid from thee . Turn unto me , O Lord , and deliver my soul for thy mercies sake . Enlighten and cleans● and heal and revive thy servant , that my ways may please thee : that I may see the goodness of thy chosen , and rejoyce with thine inheritance . Amen . Though the outward man perish , ( alas I perceive , I feel it perishing ) yet , good Lord , renew the inwar●●an day by day : Secure the part immortal , that which understands thee , loves thee , praises thee , and now aspires to thy beatifick presence , for Christs sake . See CHAP. VI. § . 1. of this Book . Hope in God , and Resignation to his Pleasure . CHAP. XVIII . See CHAP. VI. §. 8. of this Book . O Wretched creature that I am , who shall deliver me from this body of death ? Rom. c. 7.24 . The sting of death is sin , and the strength of sin is the law . But thanks be to God , who giveth us the victory through our Lord Jesus Christ. 1. Cor. 15.55 , 56 , 57. I will run with patience the race that is set before me , for the crown of indefectible glory which it leads to ; looking unto a great cloud of witnesses of godly fortitude and constancy , yea rather looking unto the meek Jesus , the author and finish●r of our faith , our hope and our resolution . Hebr. 12.1 , 2. Thee onely do I fear , O heavenly Father , and in thee only do I trust . Thy mercy is as ready as thy power : and thy power maketh and maintaineth all things . I will ever hope in thy mercy , through Jesus Christ : for I know no end thereof . Amen . Whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth . Hebr. 12.6 . It is good for me that I have been afflicted . I know , O Lord , that thy judgements are right : and that thou of very faithfulness hast caused me to be troubled . Before I was afflicted I went astray : but now thy law is my delight and my attention . O let my heart be sound in thy statutes , that I be no more ashamed . Psal. 119.67 , 71 , 75 , 80. Behold here I am , let him do to me , as seemeth good unto him . 2 Sam. 15.26 . O my Father , not as I will , but as thou wilt , for his sake ; who for the life of the world once prayed thus unto thee , with great affection , tears and innocence . Amen . Matth. 26.39 . My cup is not so bitter : I am not yet come to the cross . O Lord God of hosts , blessed is the man that confideth in thee . Psal. 84.13 . The Profession of the Catholick Faith. CHAP. XIX . I. AS I have often , God giving me the grace and opport●nity , professed and recited the sum of a Christian mans belief , contained in the Apostles Creed and in the Nicene Creed in the Liturgy of the Church : so now at my wished departure from this world , I renew the same Confession and recognition , desiring that heaven and earth might now hear me , as I hope they will at the happy day of the Resurrection , cheerfully , thankfully and sincerely declaring : II. I Believe in God the Father Almighty , maker of heaven and earth , I acknowledge , fear and adore one God , spiritual , invisible , eternal , most holy , Almighty and omnipotent , distinguished into three glorious persons , the Father and the Son and the holy Ghost . I will always own , and to utmost peril assert , the infinite power and justice and mercy of God the Father , who made the world out of nothing , and every moment upholds and governs it by his gracious providence , and in this Systeme hath made , sustained , and blessed me by wonderful favour . And I believe in Iesus Christ his only begotten Son our Lord : who was conceived by the holy Ghost , O inestimable mercy and most astonishing mystery , born wi●hout sin of the Virgin Mary : suffered under Pontius Pilate , a plenary sacrifice and expiation for the sins of the world : was crucified with exquisite torment and anguish : dead and buried , to teach us profound humility and self denyal and martyrdom , and to take away the sting and terrour of death . He descended into hell . The third day he rose again from the dead , to justify all the faithful ; and to invite them to a new and noble and heavenly life . He ascended into heaven : where I long to see thee , and to kiss thy seet , most bl●ssed Saviour . Wash my soul first in thy bloud : cleanse it from thy pierced side , that it may be fitted and prepared for that most holy and sublime mansion . And sittteth on the right hand of God the Father Almighty , a most merciful and benign mediatour . From whence he shall come with astonishing glory and pomp to juage me and all the quick and dead . O judge impartial and Almighty , I fear thee , I prepare for thy advent , I prejudge and condemn my self for the corruptions of my life , I fly to thy cross , I hide me in thy wounds . My faith embraceth thy salvation . Lord pardon me and receive me into thy favour . I believe in the holy Ghost , the efficacious and invisible guide and patron of all humble souls , and the author of wisdom , compunction , holiness and constancy . I believe and own the holy Catholick Church the choice and inheritance , and the care and love of God , called from all nations of the world into one faith and one hope : wherein I have a part by infinite grace . I believe the Communion of saints , I hasten to the Church triumphant . I believe the remission of sins , by thy merits , O holy Jesus , the sure hope and comfort of the living and of the dying . I believe the resurrection of the body , of this diseased , earthy , painfull , decaying body . I know that my Redeemer liveth , and that at the last day after death and corruption this very flesh , shall stand up spiritual , illustrious and immoral by the power and the example of Christs rising , and be rapt up to meet him , in the clouds . Iob. c. 19. and 1 Thes. 4 ▪ 7. Blessed , ever-blessed be the glorious and glorifying JESUS . Finally I believe the life everlasting , even for me , who am unworthy of another secular and incumbred life , worthy of perpetual misery and firy indignation altogether unworthy of the vision of God and unchangeable felicity . But thy grace is like thy self , O Lord , infinite and incomprehensible . I receive it with all lowliness and confusion . I humble my self to the dust for this unvaluable mercy . Father , fit me for thy promise and bounty . Amen , Amen . III. I Heartily bless God , that I was so early baptized into this faith . I glorifie him , that by his own support in frequenting the offices of the church , I have so long lived in a firm profession of this saving doctrine . And now , God preserving me from the snare of the devil , I resolve and I rejoyce to die in the same belief . Moreover I humbly beseech the Church the pillar and ensign of truth , and all my friends , to pray for me , that my faith fail not , especially at the hour and agony of d●ath ▪ and also to implore Gods forgiveness , as for the rest of my sins , so especially if through the violence of my dis●ase or pain , I shall then speak unadvisedly and against the intention of a sober and Christian mind ; for the sake of the wounded and crucified Saviour . Amen . O my friends , live better then I have done . No service , no care , no vigor and zeal can any ways answer the bounty of Almighty God ; who nourisheth us upon his earth , enlightens us from his heavens , and concludes our mortality with everlasting life , satisfaction and glory . O love the Lord by whom you br●ath : love the Lord that sent Jesus Christ into the world to save sinners . IV. I Lay hold on this occasion to declare freely before Gods minister and my friends , the more remarkable passages of my life , from my birth to this hour : that they may glorifie God for his many benefits and extraordinary indulgence to me a most unprofitable and ungrateful servant : and may also beware themselves of the errors and offences , which have disgraced and polluted my conversation : and likewise , if I have done any thing worthy and laudable , that it may sink down into their hearts , and be followed by them and all the church , to the greater honour of Christ , whose purchase and pity we are . Amen . V. ALmighty and most merciful Author and Father I bless thee , I glorifie the , with all holy angels and happy souls , for thy six days Creation , for the light shining out of Chaos and darkness , and the Chaos made out of nothing : for the heavens and waters , the earth and plants , the sun and moon , the fish and fowl : for the beasts of the earth ; but especially for Adam , the origine of humanity , the archive of reason and piety , the admirable and admiring possessour of the recent and impolluted world . I praise thee for thy holy Sabbath , the image and notice of solemn devotion on earth , and also of everlasting rest in heaven to all the workers of righteousness . I bless thee for conserving the world for so many thousand years in the same estate and order : for delivering and defending thy faithful people in all ages with or without natural means : and for overruling the counsels and attempts of potentates unto thy own greater glory ▪ I praise thee , I adore thee for recovering lapsed Adam and his tainted posterity , by the early promise and opportune advent of the alsufficient Saviour Jesus Christ. I bless thee for the Holy Bible the richest treasure upon earth . I thank thee for setting me down in the world in this age of great knowledge , both humane and divine . I praise thee for all the wisdom and invention , prudence and vertue , magnificence , good works and piety of all that ever lived in the world . I praise thee for the noble and numberless host of guardian angels , wise and powerful prophets , and apostles and evangelists , valiant martyrs and confessors , pious kings and priests and benefactors , and for the humble and holy men of all times , our ●imitation and comfort and glory . O let me die the death of the righteous , and let my last end be like his Amen for Christs sake . Desire of Absolution , and of my Change. CHAP. XIX . I. VOuchsafe me , O Lord , the power and occasion of doing some good , after all the evil I have committed and the scandals I have given , before I go hence and be no more seen : But chiefly grant me a good end of this vain and troublesome life , and at length a glorious resurrection , through Jesus Christ Amen . We know that if our earthly house of this tabernacle were dissolved , and I perceive my frame now loosning and falling , we have a building of God , an house not made with hands eternal in the heavens . And this we groan earnestly , desiring to be cloathed upon with our house , which is from heaven . We groan , being burdened with disease and sin and sorrow and vanity and flesh , to be cloathed upon with a immarcescible vest of purity and glory ; that mortality may be swallowed up of endless life , and we be no longer absent from the Lord. Amen . Cor. c. 5.1 , 4. I am now ready to be offered , the time of my departure is at hand . I have foug●t a good fight ( O words of gold , O happy exite of Christian zeal and fidelity , ) I have finished my course , I have kept the faith . Henceforth there is laid up for me a crown of right●ousness , which the Lord the righteous judge shall give me at that day : and not to me onely , but to all them also that love his appearing . 2 Tim. c. 4.7 . II. COme now , O holy Priest , servant of the most high God , direct and amend my confessions , dissolve my doubts , especially &c. Pray for me , pray earnestly for me particularly concerning &c. the more , grievous lapses and blots of my life . Help forward , Divine man , my repentance ; compassionate and concur with my tears ▪ Then preach to me the saving Gospel of Jesus Christ , and open the vail of infinite mercy to my tender and trembling soul. I have Forgiven all the world . I have made Restitution to my utmost power of all injuries and scandals done by me : and am very sorry , that I cannot make greater amends , quadruple amends for all wrongs . I have renounced and abominated all my evil practices with contrition and shame . I have thrown my self entirely upon the mercy of God in Jesus Christ. I have recited the Creed with sincerity , resolution , and thankfulness . I verily believe , that God who gave me this mortal life together with numberles● blessings , is now as ready to grant me everlasting happiness , through the alone merits of Jesus Christ my Lord and Saviour . Come therefore , O holy Priest , my esteem and reverence : Come , happy guide of my flitting soul ; use I humbly beseech thee the authority and office , which our bless●d Lord hath given thee : And pronounce over this lowly ▪ cleansed and renew●d creature , by God● command , and in his name , and through his power alone , the sentence that I ardently long for , the words worthy o● all acceptation , worthy the ministry of an angel . The Lord hear , the Lord bless , the Lord Absolve , the Lord Ratifie . THE PRIEST . OV● Lord Iesus Christ , who hath l●st power to his Church to abso●ve all sinners , who truly repent and believe in him , of his great m●rcy ●orgive thee thine offences : And by his authority committed to me , I absolve thee f●om all thy sins , In the name of the Father and of the Son and of the Holy Ghost . Amen . Amen in heaven . Amen . Amen . Hosanna in the highest . I take this Remission with utmost humility . I believe it ratifyed by thee , most gracious Father , the onely Author and source of pardon and peace . I give thanks unto thee , most affectionate thanks unto thy Eternal Majesty for this inestimable mercy , and I long to expire in thanksgiving . Henceforth to me to live is Christ , to die is gain . Phil. 1.21 . III. I Humbly thank thee , holy Priest , for this great , reverend and charitable Office. God prosper thee , and the whole Clergy , and all his faithful people upon earth ; who are of the same body and interest with the blessed in heaven . Amen . IV. BLessed , blessed indeed is he , whose unrighteousness is forgiven , and whose sin is covered . Blessed is the man to whom the Lord imputeth no sin , and in whose spirit there is no guile . Psal. 32.1 , 2. Lord , now le●test thou thy servant depart in peace according to thy word . I desire no more of earth , of sinful earth . I lo●g for thee onely , O God ▪ My soul pantet● after thee ; my departing soul is a thirst for the living God. O gather it , I most humbly beseech thee by the love and deserts of Jesus , clean and spotless into rest and glory everlasting . Amen . Come Lord Jesus , come quickly ▪ Jesus receive my spirit . I am now going to an estate perfectly new , new heavens , new time , new life and new glories . The change is unconceivably great , amazing and unal●erable . Nothing is like it here below , but Divine contemplations and the ardors of the Eucharist . Look , O look Gracious God , upon the face of thy perishing child , and make the separation of this soul and body as calm and easie , as their union was and as it shall be . I pass , I pass into Eternity : O for the sake of Jesus who went through the same shad●s , while the earth sinks down towards its earth , most merciful Father , Sanctifie , Save and Receive this soul that trusteth in thee , and fleeth to thee . It is finisht . HALLELVIAH . PSALM CXXXIX . CHAP. XXI . O Lord thou searchest me throughout , Mark'st every secret and recess , My sitting down and rising up , And all my thoughts , before I guess . Th' Eternal eye doth follow me Through every step , at every stay : And while I speak , before they 're form'd Thy Spirit takes the words away . Thy presence ( and I dread the thought ) Incloseth me on every part : Is intimate and piercing , far Beyond conceit of humane heart . How can I shun thee , Ray Divine , Or whither shall I from thee slee ? Heaven is thy throne , if I go there : And hell I fear , as hell doth thee . If to the Western main I post , The bound of nations and of day ; There shall the gleam of Providence Surprize and bless me in its way . The night shall shrowd me , and within The shadow of the earth I 'le lye : But shadows , clouds , & this whole glob● Are glass and brightness to thy eye . Thou saw'●t me in the stove of life ; Thou saw'●t me , for thou laid'st me there : A piece of strange and various art , Worthy thy finger and thy care , Fram'd and embroider'd in a cell Secret as night and deepest mines : A draught too fine for microscope , Compleat in all its parts and lines . How num'rous is thy grace , O God , From that small embryo to this man , More then the sands , more then my faults Or what no artist reckon can . Search me , O Lord , and sound my heart , Examine every valve and string : Amend the Motion , and to bliss Direct it with a lasting spring . THE TEN COMMANDMENTS EXPOUNDED Litterally , in the direct and common sence both of Jews and Christians : As also Spiritually , and in great part from our SAVIOURS Sermon on the mount . Matt. c. 5 . c. 6 . and c. 7 . CHAP. XXII . EXOD. CHAP. XX. I. GOd spake these words and said , I am the Lord thy God : Thou shalt have no other gods but me . I believe , I trust in , I adore with deepest reverence of body and mind , I worship according to what is revealed in the Holy Scriptures , and I fear and obey above all things One God Eternal , maker and governour of the world , and infinitely more excellent then all his creatures . Spiritually . I desire to behave my self in all places as one that really believes , and daily confesses , and sincerely worships and fears one Almighty , all-knowing , Spiritual , most excellent , most righteous and most merciful God , author and rul●r and judge of all . II. Thou shalt not make to thy self any graven image , nor the likeness of any ●hing that is in he●ven above , or in the earth benea●h , or in the water under the earth . Thou shalt not bow down to them nor wor●hip them . For I th● Lord thy God a● a jealous God , and ●isit the sins of th● fathers upon th● children unto the third and fourth generation of them that hate me , and shew mercy unto thousands in them that love me and keep my commandments . I will not shew any sign or token of religious reverence , trust and devotion to any idol or figure , molten or graven or painted , of the false Gods of the heathens . I will not consult them , or pray to them , or thank and praise them , as my protectors and benefactors : nor will I build temples or altars to them , nor offer sacrifice and oblations to them . Nor will I make any idols for others to worship , nor any ways confer to and meddle with the sacrifices and superstitions of Idolaters : nor will I consult wizzards , or use any inchantment . Moreover I will not honour any creature , angel or man or other , as as Gods , or as representations and and signs and memorials of the on● true God , with the solemn worship , supplication , praises , thanksgiving , faith and relyance , self dedication and obedience , which I in duty render to the most blessed , incorporeal and invisible Creator of all things : but will avoid all occasions of such superstition and profaness . Spiritually . I put my trust and final hope and confidence in God only : not in riches , or strength , or honour , or wisdom , nor in any creature in heaven or on earth . To God I fly by humble prayers in all my concerns and distresses : and upon his gracious providence I wholly rest for the direction and success of all lawful means . I also beseech his Eternal wisdom to enlighten my understanding with most reverend and convenient conceptions of his infinitely perfect and glorious Majesty . III. Thou shalt not take the name of the Lord thy God in vain , for the Lord wil● not hold him guiltless that taketh his name in vain . I will not dare to invoke and alledge the great and reverend name of God to an untruth , or to any light and trivial matter ▪ Nor will I dare to blaspheme and speak evil of Gods most holy and dreadful Majesty , his eternity , perfection , providence and government . Nor will I swear , when lawfully called and urged to it , but by the name of the living and omniscient God , in certain knowledge and righteousness . Spiritually . I will always speak and discourse with great leisure , care and awe , concerning the power and the justice and the mercy of God. I will never mock or jest or play with the word of God , or with any verse or phrase of it ; nor with any holy and solemn thing or person : But take all heed that my talk within doors and without be innocent and profitable . I will also frequently repeat my Sacramental vows , and bend my words and actions thereunto , the Lord helping me . IV. Remember that thou keep holy the sabbath day . Six days shalt thou labour and do all that thou hast to do : but the seventh day is the sabbath of the Lord thy God. In it thou shalt do no manner of work , thou nor thy son and thy daughter , thy manservant and thy maidservant , thy cattel and the stranger that is within thy gates . For in six days the Lord made heaven and earth the sea and all that in them is , and rested the seventh day : wherefore the Lord blessed the seventh day and hallowed it . I will observe the rules of my religion . Spiritually . I will take care that I and all belonging to me do sanctifie the Lords day ; abstaining from wo●ldly business except for charity , and frequenting the publick prayers and sermons and sacraments , and visiting the sick , and relieving the poor ; and at home reading and meditating on the holy Scriptures . I will also spend part of other holy days in prayers and praises of God , in publick and in private . Finally in my family I will daily use domestick prayers . V. Honour thy father and thy mother : that thy days may be long in the land , which the Lord thy God giveth thee . I will obey , I will reverence outwardly by all signs of honour , and inwardly by fear and awe of mind , all my superiors spiritual and ●emporal , my parents , master and mistress , priest and ruler , according to their several degrees and authorities ▪ in all things not plainly repugnant to Gods word : and when ever they command any thing contrary thereunto ; if I may not according to law , righteousness and honour appeal to a superior power on earth , I will patiently submit to their censures and penalties . I will also readily pay my tithes and taxes . I will reverence the aged , the wise , the noble , and those that are in office . Lastly I will commend and assist , feed and maintain my parents , as they need . Spiritually . I will not seek undutifully or idly to withdraw my s●lf from the command and power of my governours : but make good my promises , oaths and obligations to them in all things . VI. Thou shalt do no murder . I will not kill , nor by any means hasten the death of my self or any other man : but rather forwarn and prevent any imminent hurt and hazard . Nor will I revenge or retaliate or bear in mind any injury , unkindness , calumny or reproach . Nor will I go to war , but upon an evidently righteous cause and commission , and in the apparent danger of the publick . Spiritually . I will be grievous and troublesome to none . I will not be angry without very just cause , nor then will I let the sun go down in my wrath . I will hate no body in the world : but love all Gods creatures ; and I will readily forgive , pity , pray for and help both friends and enemies in their distress . I will also use all prudence ▪ tem●erance and lawful means to preserve my body in health as the engine of Gods glory , till he call for it . VII . Thou shalt not commit adultery . I will not commit adultery or fornication , or be assisting thereunto ▪ nor will I use any unchast behaviour . nor will I marry any of my kindred forbidden Lev. c. 18. Nor will I seek to be divorced , but for great and necessary causes , as adultery &c. I will abstain from the foments of lust and cruelty , as gluttony , strong drinks , bloud-eating &c. Spiritually . I will endeavour by temperance or fasting , by diligence in my calling , by prayer , by reading the pure word of God , by discreet and pious company , and by modest apparel , and profitable discourse , to avert all unclean thoughts and desires , and not suffer my eye to offend . VIII . Thou shalt not steal . I will not steal any thing or person , nor conceal any theft . I will not deceive , cheat and overreach in my dealing any person , young or old , simple or wise : nor will I ●alsify my word or my trust : nor waste or deny any goods , lands , writings or pledge of anothers , which I have in my power . Nor will I encroach upon , or crush and oppress any body , as by overworking the labourer , defrauding or diminishing his wages , or by undue usury and immoderate lucre for any lone , service , bargain or game . Nor will I by violence or out of revenge seize any person or goods . Nor will I give mischievous counsel to any . Spiritually . I will hurt no body ▪ but do as I would be done to , yea do what good I can in the world . IX . Thou shalt not hear false witness against thy neighbour . I will not bear false witness before a magistrate Gods ordinance . Nor will I invent or spread abroad any slander and false report against any man. Nor for profit , or out of fear , friendship or obedience , nor upon any account whatsoever will I tell a lye : nor will I disclose the secrets of my friend , but for righteousness sake . Spiritually . I will live honestly , peaceably and courteously with all men , without guile and hypocrisie , without censoriousness , without malice and pride , and all their symptomes . X. Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his servant , nor his maid , nor his ox , nor his ass , nor any thing that is his . I will not endeavour by indirect means and contrivances , as threats ▪ quarrels , fraud , bribery , flattery and enticements , to procure any part of the estate , goods or family of my neighbour . For though unjust desires and thoughts are open and obnoxious to the Divine vengeance : yet onely things done , or words spoken are punishable by men : and such are the breaches of these Ten Commandments in their Literal and General sense . Spiritually . Without envy and with very good content , I thank God for my present estate ; imploring his blessing on my diligence to continue or advance it , that I may be more charitable , usefull , beloved and reputable , while I live . Lord have mercy upon us , and write all these thy laws in our hearts we beseech thee . Amen . Hebr. c. 8.10 . FINIS . 
A40662	----	Good thoughts in bad times consisting of personall meditations, Scripture observations, historicall applications, mixt contemplations / by Thomas Fuller. Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40662 of text R7287 in the English Short Title Catalog (Wing F2425). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40662 Wing F2425 ESTC R7287 12251592 ocm 12251592 57121 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40662) Transcribed from: (Early English Books Online ; image set 57121) Images scanned from microfilm: (Early English books, 1641-1700 ; 144:9) Good thoughts in bad times consisting of personall meditations, Scripture observations, historicall applications, mixt contemplations / by Thomas Fuller. Fuller, Thomas, 1608-1661. [11], 250 p. Printed for Thomas Hunt, Exeter : 1645. Reproduction of original in Huntington Library. eng Meditations. Devotional exercises. Conscience. A40662 R7287 (Wing F2425). civilwar no Good thoughts in bad times, consisting of personall meditations. Scripture observations. Historicall applications. Mixt contemplations. By T Fuller, Thomas 1645 18001 32 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Emma (Leeson) Huber Sampled and proofread 2002-10 Emma (Leeson) Huber Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion GOOD THOUGHTS IN BAD TIMES , Consisting of Personall Meditations . Scripture Observations . Historicall Applications . Mixt Contemplations . By THOMAS FULLER . PSAL. 4.4 . Commune with your hearts in your Chamber , and be still . EXETER , Printed for Thomas Hunt , 1645. TO THE RIGHT HONOURABLE THE LADY DALKEITH , LADY GOVERNESSE TO HER HIGHNESSE THE PRINCESSE HENRIETTA . Madam , IT is unsafe , in these dangerous dayes , for any to go abroad , without a Convoy , or at the least a Passe : My Book hath both , in being dedicated to your Honour . The Apostle * saith , VVho planteth a Vineyard & eateth not of the Fruit thereof ? I am one of your Honours planting , and could heartily wish , that the fruit I bring forth , were worthy to be tasted by your juditious Palate . However , accept these grapes , if not for their Goodnesse , for their Novelty : Though not sweetest rellisht , they are soonest ripe , being the First Fruits of Exeter Presse , presented unto you . And if ever my Ingratitude should forget my Obligations to your Honour , these Black Lines will turn Red , and blush his unworthinesse that wrot them . In this Pamphlet your Ladyshippe shall Praise , whatsoever you are pleased but to Pardon . But I am Tedious , for your Honour can spare no more minutes from looking on a better Book , Her Infant Highnesse , committed to your Charge . Was ever more hope of worth in a lesse Volume ? But O! how excellently will the same , in due time , be set forth , seeing the Paper is so pure , and your Ladiship the Overseer to Correct the Presse . The Continuance and encrease of whose happinesse here , and hereafter is desired in his daily Devotions , who resteth Your Honours in all Christian Service . THO. FVLLER . PERSONALL Meditations . I LORD , HOw neer was I to danger , yet escaped ? I was upon the Brink of the Brink of it , yet fell not in ; they are well kept who are kept by thee . Excellent Archer ! Thou did'st hit thy Mark in missing it , as meaning to fright , not hurt me . Let me not now be such a Fool , as to pay my thanks to blind Fortune for a favour , which the eye of Providence hath bestowed upon me . Rather let the Narrownesse of my Escape make my Thankfulnesse to thy goodnesse the larger , lest my Ingratitude justly cause , that whereas this Arrow , but hit my Hat , the next pierce my Head . II. Lord . WHen thou shalt visit me with a sharp disease , I fear I shall be impatient . For I am Cholerick by my Nature , and tender by my Temper , and have not been acquainted with Sicknesse all my life time . I cannot expect any kind usage from that which hath been a stranger unto me . I fear I shall rave , and rage . O whither will my mind saile , when distemper shall steer it ? Whither will my Fancy run , when diseases shall ride it ? My tongue , which of it self is a * fire , sure will be a WILDE FIRE , when the Fournace of my Mouth is made seven times hoter , with a burning Feaver . But Lord , though I should talk idely to my own shame , let me not talk wickedly to thy dishonour . Teach me the Art of Patience , whilst I am well , and give me the use of it when I am sick . In that day either lighten my Burthen , or strengthen my Back . Make me , who so often in my health , have discovered my weaknesse , presuming on my own strength , to be strong in my sicknesse when I soly rely on thy Assistance . III. Lord . THis morning my unseasonable visiting of a friend , disturbed him in the middest of his Devotions : Unhappy to hinder another mans Goodnesse . If I my self build not , shall I snatch the Axe , and Hammer from him that doth ? Yet I could willingly have wished , That rather then he should then have cut off the Cable of his Prayers , I had twisted my Cord to it , and had joyned with him in his . Devotions . How ever , to make him the best amends I may , I now request of thee , for him , whatsoever he would have requested for himself . Thus he shall be no loser , if thou be pleased to hear my Prayer for him , and to hearken to our Saviours Intercession for us both . IIII. Lord . SInce these wofull Warres began , one , formerly mine Intimate Acquaintance , is now turned a Stranger , yea , an Enemy . Teach me how to behave my self towards him . Must the new Foe , quite justle out the old Friend ? May I not with him , Continue some Commerce of Kindnesse ? Though the Amity be broken on his side , may not I Preserve my Counter part entire ? Yet how can I be Kind to him , without being Cruell to my self , and thy cause . O guide my shaking hand , to draw so small a line , strait , Or rather because I know not how to carry my self towards him in this Controversie , even be pleased to take away the Subj●ct of the Question , and speedily to reconcile these unnaturall differences . V. Lord . MY voice by Nature is harsh , and untunable , and it is vaine to lavish any Art to better it . Can my singing of Psalmes be pleasing to thy Eares , which is unpleasant to my own ? yet though I cannot Chaunt with the Nightingale , or Chirp with the Black Bird , I had rather Chatter with the * Swallow , yea , rather Croke with the Raven , then be altogether silent . Hadst thou given me a better voice , I would have praised thee with a better voice . Now what my Musick wants in sweetnesse , let it have in sence , singing praises with * understanding . Yea Lord , Create in me a New Heart , ( therein to make * Mellody ) and I will be contented with my Old voice , untill , in thy due Time , being admitted into the Quire of Heaven , I have another , more Harmonious , bestowed upon me . VI . Lord . WIthin a little Time I have heard the same Precept in sundry Places , and by severall Preachers pressed upon me . The Doctrine seemeth to haunt my Soul , wither soever I turn it meets me . Sure this is from thy Providence , and should be for my Profit . Is it because I am an ill Proficient in this point , that I must not turn over a new leafe , but am still kept to my old Lesson ? * Peter was grieved , because our Saviour said unto him the third time , Lovest thou me ? But I will not be offended at thy often inculcating the same Precept . But rather conclude , That I am much concerned therein , and that it is thy Pleasure , that the Naile should be soundly fastned in me , which thou hast knockt in with so many Hammers . VII . Lord . BEfore I commit a sinne , it seems to me so shallow , that I may wade thorow it dry-shod , from any Guiltinesse : But when I have committed it , it often seems so deep , that I cannot escape without drowning . Thus I am alwayes in the Extremities : Either my sinnes are so small that they need not my Repentance , or so great that they cannot obtain thy Pardon . Lend me , O Lord , a Reed out of thy Sanctuary , truly to measure the demension of my offences . But O! as thou revealest to me , more of my Misery , reveale also more of thy Mercy : Lest , if my wounds , in my Apprehension , gape wider then thy Tents , my Soul runne out at them . If my Badnesse seeme bigger then thy Goodnesse , but one hair's breadth , but one Moment , that 's Room and Time enough for me to run to eternall despair . VIII . Lord . I Do discover a Fallacy , whereby I have long deceived my self . Which is this : I have desired to begin my Amendment , from my Birth day , or from the first day of the Yeer , or from some Eminent Festivall , that so my Repentance might bear some Remarkable date . But when those dayes were come , I have adjourned my Amendment to some other Time . Thus whilst I could not agree with my self when to Start , I have almost lost the Running of the Race . I am resolved thus to befool my self no longer . I see no day to To day , the instant Time is alwayes the fittest time . In * Nabuchadnezars Image , the lower the Members , the Courser the Mettall , the further off the Time , the more unfit . To day is the Golden Opportunity , to Morrow will be the Silver Season , next day , but the Brazen one , and so long , till at last I shall come to the Toes of Clay , and be turned to dust . Grant therefore that * to day I may hear thy voice . And if this day be obscure in the Kallender , and remarkable in it self for nothing else , give me to make it memorable in my soul , thereupon , by thy Assistance , begining the Reformation of my life . IX . Lord . I Saw one , whom I knew to be notoriously Bad , in great Extremity . It was hard to say whether his former Wickednesse or Present Want were the Greater ; If I could have made the distinction , I could willingly have fed his Person , and sterved his Profanesse . This being impossible , I adventured to relieve him . For I know , that amongst many Objects , all of them being in extream Miseries , Charity , though shooting at Random , cannot misse a right Mark . Since , Lord , the Party , being recovered , is become worse then ever before . ( Thus they are always impaired with affliction , who thereby are not improved . ) Lord , count me not accessary to his Badnesse , because I relieved him . Let me not suffer harm in my self , for my desire to do good to him . Yea , Lord be pleased to clear my Credit amongst men , that they may understand my hands according to the Simplicity of my heart . I gave to him onely in hope , to keep the Stock a live , that so afterwards it might be better grafted . Now , finding my self deceived , my almes shall return into my own bosom . X. Lord . THy Servants are now praying in the Church , and I am here staying at home , detayned by necessary Occasions , Such as are not of my seeking but of thy sending , my Care could not prevent them , my Power could not remove them . Wherefore , though I cannot go to Church , there to sit down at Table with the rest of thy Guests , be pleased , Lord , to send me a dish of their Meat , hither , and feed my soul with holy thoughts . * Eldad and Medad , though staying still in the Camp , ( no doubt on just cause ) yet prophesied as well as the other Elders . Though they went not out to the Spirit , the Spirit came home to them . Thus never any dutifull Child lost his Legacy for being absent at the making of his Fathers will , if at the same time he were imployed about his Fathers businesse . I fear too many at Church , have their Bodies there , and minds at home . Behold in exchange my Body here , and heart there . Though I cannot pray with them I pray for them . Yea , this comforts me , I am with thy Congregation , because I would be with it . XI . Lord , I Trust thou hast pardoned the bad Examples I have set before others , be pleased also to pardon me the sinnes which they have Committed , by my bad Examples . ( It is the best manners in thy Court to heap Requests upon Requests . ) If thou hast forgiven my Sinnes , the Children of my corrupt Nature , forgive me my Grand-children also . Let not the Transcripts remain , since thou hast blotted out the Originall . And for the Time to come , blesse me with Barrennesse in bad Actions , and my bad actions with Barrennesse in procreation , that they may never beget others , according to their likenesse . XII . Lord , WHat faults I correct in my Sonne , I commit my self : I beat him for dabling in the dirt , whil'st my own Soul doth wallow in Sinne : I beat him for crying to cut his own Meat , yet am not my self contented with that state thy Providence hath carved unto me : I beat him for crying when he is to go to sl●ep , and yet I fear I my self shall cry , when thou callest me to sleep with my Fathers . Alas , I am more Childish then my Child , and what I inflict on him , I justly deserve to receive from thee : Onely here is the difference : I pray & desire that my Correction on my Child , may do him good , It is in thy power , Lord , to effect , that thy Correction on me , shall do me good . XIII . Lord , I Perceive my soul deeply guilty of Envie . By my good will , I would have none Prophesie , but mine own * Moses . I had rather thy work were undon , then don better by another , then by my self . Had rather thy Enemies were all alive , then that I should kill but my thousand , and others their ten thousands of them . My Corruption repines at other mens better Parts , as if what my Soul wants of them in Substance she would supply in swelling . Dispossesse me , Lord , of this bad Spirit , and turn my Envie into holy Emulation . Let me Labour to exceed them in pains , who excell me in parts , and knowing that my sword in cuting down sinne , hath a duller Edge , let me strike with the greater force ; Yea , make other Mens Gifts to be mine , by making me thankfull to thee for them ▪ It was some comfort to Naomie , that wanting a sonne her self , she brought up * Ruth's child in her bosom . If my soul be too old to be a Mother of Goodnesse , Lord , make it but a dry-Nurse . Let me feed , and foster , and nourish , and cherish the Graces in others , honouring their Persons , praising their Par●s , and glorifying thy Name , who hast given such gifts unto them . XIIII . Lord , WHen young , I have almost quarrelled with that Petition in our Liturgie , Give Peace in our time ▪ O Lord , Nee●lesse to wish for light at Noon-day ; for then Peace was so plentifull , no fear of Famine , but suspition of a surfet thereof . And yet , how many good Comments was this Prayer then capable of ? Give Peace , that is , continue and preserve it . Give Peace , that is , Give us hearts worthy of it , and thankfull for it . In our time , that is , All our Time : for there is more besides a fair Morning required to make a fair Day . Now I see the Mother had more Wisdom then her Sonne . The Church knew better then I , how to pray . Now I am better informed of the necessity of that Petition . Yea , with the daughters of the * Horse-leech , I have need to cry , Give , give Peace in our Time , O Lord . XV . Lord , UNruly Souldiers command poor People to open them their doors , otherwise threatning to break in ▪ But if those in the house knew their own Strength , it were easie to keep them out . Seeing the doors are Threatning Proof , & it is not the breath of their Oathes can blow the ●ocks open . Yet silly Souls being affrighted , they obey , and betray themselves to their Violence . Thus Satan serves me , or rather thus I serve my self . When I cannot be forced I am fool'd out of my Integrity . He cannot Constrain , if I do not Consent ▪ If I do but keep Possession , all the Posse of Hell , cannot violently eject me : But I cowardly surrender to his Summons . Thus there needs no more to my undoing , but my self . XVI . Lord , WHen I am to Travell , I never use to provide my self , till the very Tyme ; Partly out of Lazinesse , loath to be troubled till needs I must , partly out of Pride , as presuming all necessaries for my Journey will wait upon me at the instant . ( Some say this is Schollers fashion , and it seemes by following it , I hope to approve my self to be one ) However , it often comes to passe , that my Journey is finally stopt , through the Narrownesse of the Time to provide for it . Grant , Lord , that my confess'd Improvidence in Temporall , may make me suspect my Providence in Spituall Matters . * Salomon saith , Man goeth to his long Home . Short Preparation will not fit so long a Journey . O! let me not put it off to the last , to have my * Oile to buy , when I am to burn it . But let me so dispose of my self , that when I am to dye , I may have nothing to do but to dye . XVII . Lord , WHen in any writing , I have occasion to insert these passages , God willing , God lending me life , &c. I observe , Lord , that I can scarce hold my hand from incircling these words in a Parenthesis , as if they were not Essentiall to the Sentence , but may as well be left out , as put in . Whereas indeed they are not onely of the Commission at large , but so of the Quorum , that without them all the rest is nothing , wherefore hereafter , I will write those words fully and fairely without any Inclosure about them . Let Criticks censure it for bad Grammer , I am sure it is good Divinity . XVIII . Lord , MAny temporall Matters , which I have desired , thou hast denyed me . It vext me for the present , that I wanted my will . Since , considering in cold blood , I plainly perceive , had that which I desired been done , I had been undone . Yea , what thou gavest me , instead of those things which I wished , though lesse toothsome to me , were more wholsome for me . Forgive , I pray , my former Anger , and now accept my humble thanks . Lord grant me one suite , which is this ? Deny me all suits which are bad for me , when I Petition for what is unfitting , O let the King of Heaven , make use of his Negative Voice . Rather let me fast then have * Quailes given with intent that I should be choaken in eating them . XIX . Lord , THis day I disputed with my self , whether or no I had said my Prayers this Morning ; And I could not call to mind any remarkable Passage , whence I could certainly conclude that I had offered my Prayers unto thee . Frozen Affections , which left no Spark of Remembrance behind them . Yet at last I hardly recovered one Token , whence I was assured that I had said my Prayers . It seems I had said them , and onely said them , rather by heart then with my heart . Can I hope that thou wouldest Remember my Prayers , when I had almost forgotten that I had prayed ? Or rather have I not Cause to fear , that thou remembrest my Prayers too well , to punish the Coldnesse and Badnesse of them ? Alas , are not Devotions thus done , in effect left undone . Well * Iacob advised his Sonnes , at their second going into Egypt , Take double Money in your hand ; peradventure it was an Oversight . So , Lord , I come with my second Morning Sacrifice : Be pleased to accept it , which I desire , and endeavour to present , with a little better Devotion , then I did the former . XX . Lord , THe motions of thy Holy Spirit , were formerly frequent in my heart . But , alas , of late they have been great Strangers . It seems they did not like their last entertainment , they are so loath to come again . I fear they were * grieved , that either I heard them not attentively , or beleeved them not faithfully , or practised them not Conscionably . If they be pleased to come again , this is all I dare promise , that they do deserve , and I do desire they should be well used . Let thy holy Spirit be pleased , not onely to stand before the door and * knock , but also to come in . If I do not open the door , it were too unreasonable to request such a Miracle to come in , when the doors were shut , as thou did'st to the * Apostles . Yet let me humbly beg of thee , that thou wouldest make the Iron Gate of my heart open of it's own * accord . Then let thy Spirit be pleased to sup in my heart , I have given it an Invitation , and I hope I shall give it room . But O thou that sendest the Guest , send the Meat also , and if I be so unmannerly , as not to make the holy Spirit Welcome , O! let thy effectuall Grace , make me to make it welcome . XXI . Lord , I Confesse this Morning I remembred my Breakfast , but forgot my Prayers . And as I have returned no praise , so thou mightest justly have afforded me no Protection . Yet thou hast carefully kept me to the middle of this day , and intrusted me with a new debt , before I have paid the Old Score . It is now Noon , too late for a Morning , too soon for an Evening Sacrifice . My Corrupt Heart prompts me to put off my Prayers till night , But I know it too well , or rather too ill to trust it . I fear , if till night I deferre them , at night I shall forget them . Be pleased therefore now to accept them ▪ Lord let not a few hours the later , make a breach : Especially seeing ( be it spoken , not to excuse my Negligence but to implore thy Pardon ) a thousand yeers in thy sight are but as yesterday . I promise hereafter by thy Assistance to bring forth fruit in due Season . See how I am ashamed the Sun should shine on me , who now newly start in the Race of my Devotions , when he like a Gyant hath run more then half his Course in the Heavens . XXII . Lord , THis day casually I am fallen into a bad company , & know not how I came hither or how to get hence . Sure I am , not my Improvidence hath run me , but thy Providence hath led me into this Danger . I was not wandring in any base by-path , but walking in the high way of my Vocation . wherefore , Lord , thou that calledst me hither , keep me here . Stop their mouths that they speak no Blasphemy , or stop my ears that I hear none ; or open my mouth soberly to reprove what I hear . Give me to Guard my self , but Lord Guard my Guarding of my self . Let not the smoak of their Badnesse , put out my eyes , but the shining of my Innocence lighten theirs . Let me give Physick to them , and not take Infection from them . Yea , make me the Better for their badnesse . Then shall their bad Company , be to me like the Dirt of Oysters , whose mud hath sope in it , and doth rather scour , then defile . XXIII . Lord , OFten have I thought with my self , I will sinne but this one Sinne more , and then I will repent of it , and of all the rest of my Sinnes together . So Foolish was I , and Ignorant . As if I should be more able to pay my Debts , when I owe more : Or as if I should say , I will wound my friend once again , and then I will lovingly Shake hands with him . But what if my Friend will not Shake hands with me ? Besides , can one Commit one Sin more , and but one Sinne more ? Unclean Creatures went by Couples into the * Arke . Grant Lord , at this instant I may break off my Badnesse ; Otherwise thou maist justly make the last Minute , wherein I do Sinne on Earth , to be the last Minute wherein I shall Sinne on Earth , and the first wherein thou might'st make me suffer in another place . XXIIII . Lord , THe Preacher this day came home to my heart . A left handed Gibeonite with his * Sling , hit not the Mark more sure , then he my Darling Sinnes . I could find no fault with his Sermon , save onely that it had too much Truth . But this I quarrelled at , that he went farre from his Text to come close to me , and so was faulty himself in telling me of my faults . Thus they will creep out at small Crannies , who have a mind to escape , And yet I cannot deny , but that that which he spake , ( though nothing to that Portion of Scripture which he had for his Text ) was according to the Proportion of Scripture . And is not thy Word in generall the Text at Large of every Preacher ? Yea , rather I should have Concluded , that if he went from his Text , thy goodnesse sent him to meet me . For without thy Guidance it had been impossible for him so truly to have trac'd the intricate turnings of my deceitfull heart . XXV . Lord , BE pleased to shake my Clay Cottage , before thou throwest it down . May it totter a while , before it doth Tumble . Let me be summon'd before I am surpriz'd . Deliver me from Sudden Death . Not from Sudden Death , in respect of it self , for I care not how short my passage be , so it be safe . Never any weary Traveller Complained , that he came too soon to his Journeys end . But let it not be Sudden in respect of me . Make me alwayes ready to receive Death . Thus no Guest comes unawares to him , who keeps a Constant Table . SCRIPTURE-Observations . I LORD , IN the Parable of the four sorts of Ground whereon the Seed was sowen , the last alone proved fruitfull . There , the bad were more then the good : But amongst the Servants Two improved their * Talents , or Pounds , and * One onely buried them . There the Good were more then the Bad. Again , amongst the ten Virgins , five were wise , and five * Foolish : There the Good and Bad were Equall . I see that concerning the number of the Saints , in Comparison to the Reprobates , no Certainty can be collected from these Parables . Good Reason , for it is not their Principall purpose to meddle with that point . Grant that I may never rack a Scripture Similie , beyond the true intent thereof . Lest instead of Sucking Milk , I squeez Blood out of it . II. Lord , THou didst intend from all Eternity , to make Christ the Heire of all . No danger of disinheriting him , thy onely Sonne , and so well deserving . Yet thou sayest to him . * Aske of me and I will give thee , the Heathen for thine inheritance , &c. This Homage he must do , for thy Boon to beg it . I see thy goodnesse delights to have thy favours sued for , expecting we should crave , what thou intendest we shall have ; That so , though we cannot give a full price , we may take some paines for thy favours , and obtain them , though not for the merit , by the Meanes of our Petitions . III. Lord , I Find that Ezekiel is in his Prophesies , stiled Ninety Times , and more , by this Appellation , Sonne of man , and yet surely , not once oftner then there was need for . For he had more Visions then any one ( not to say then all ) of the Prophets of his Time . It was necessary therefore , that his Mortall Extraction should often be sounded in his Eares , Sonne of man , lest his frequent Conversing with Visions , might make him mistake himself , to be some Angell . Amongst other Revelations , it was therefore needfull , to reveale him to himself ; Sonne of man , lest seeing many Visions might have made him blind with spirituall Pride . Lord , as thou increasest thy Graces in me , and Favours on me , so with them daily increase in my soul the Monitors , and Remembrancers of my Mortal●ty . So shall my Soul be kept in a good Temper , and humble deportment towards thee . IV. Lord , I Read how * Iacob ( then onely accompanied with his staffe ) vowed at Bethell , that if thou gavest him but Bread and Rayment , he would make that place thy House . After his return , the Condition on thy side , was overperformed , but the Obligation on his part , wholy neglected : For when thou hadst made his Staffe to swell , and to break into two Bands , he , after his return , turn'd * Purchaser , bought a field in Shalem , intending there to set up his rest . But thou art pleased to be his Remembrancer in a new Vision , and to spur him afresh , who tired in his Promise . * Arise , go to Bethell and make there an Altar , &c. Lord , if rich Iacob forgot what poor Iacob did promise , no wonder if I be bountifull to offer thee , in my affliction , what I am niggardly to perform in my Prosperity . But O! take not advantage of the forfeitures , but be pleased to demand Payment once againe . Pinch me into the Remembrance of my promises , that so I may reinforce my old Vows with new Resolutions . V. Lord , I Read when our Saviour was examined in the High Priests Hall , that Peter stood without , till Iohn ( being his * Spokes-man to the Maid that kept the door ) procured his Admission in . Iohn meant to let him out of the Cold , and not to let him in to a Temptation , but his Courtesie in Intention , prov'd a mischief in Event , and the Occasion of his denying his Master . O let never my Kindnesse concurre in the Remotest degree , to the dammage of my friend . May the Chain which I sent him for an Ornament , never prove his Fetters . But if I should be unhappy herein , I am sure thou wilt not Punish my Good will , but pitty my ill successe . VI . Lord , THe Apostle saith to the * Corinthians , God will not suffer you to be tempted above what you are able . But how comes he to Contradict himself , by his own Confession , in his next Epistle ? Where , speaking of his own sicknesse , he saith , * We were pressed out of Measure above strength . Perchance this will be expounded by propounding another Riddle of the same Apostles : Who praising * Abraham , saith , that against hope , he beleeved in hope . That is , against Carnall Hope , he beleeved in Spirituall Hope . So the same wedge , will serve to cleave the former difficulty . Paul was pressed above his Human , not above his Heavenly Strength . Grant Lord , that I may not mangle , and dismember thy Word , but study it intirely , comparing one Place with another : For Diamonds onely can cut Diamonds , and no such Comments on the Scripture , as the Scripture . VII . Lord , I Observe that the vulgar Translation , reads the Apostles Precept thus , * Give diligence to make your Calling , and Election sure by Good Works . But in our English Testaments these words by Good Works are left out . It grieved me at the first to see our Translation defective , but it offended me afterwards , to see the other Redundant . For those words are not in the Greek , which is the Originall . And it is an ill work , to put Good Works in , to the Corruption of the Scripture . Grant , Lord , that though we leave Good Woorks out in the Text , we may take them in , in our Comment . In that Exposition which our Practice is to make on this Precept , in our Lives and Conversations . VIII . Lord , I Find the Genealogie of my * Saviour , strangely Chequered with four remarkable Changes in four immediate Generations . 1 Rehoboham begat Abiam ▪ that is , a bad Father , begat a bad Son . 2 Abiam begat Asa ; that is , a bad Father , a good Sonne . 3 Asa begat Iehosaphat ; that is , a good Father a good Sonne . 4 Iehosaphat begat Ioram ; that is , a good Father , a bad Sonne . I see Lord , from hence that my Fathers Piety cannot be entailed ; that 's bad News for me . But I see also , that Actuall Impiety is not always hereditary ; that 's good News for my Sonne . IX . Lord , WHen in my daily Service I read Davids Psalmes , Give me to alter the Accent of my soul , according to their severall Subjects : In such Psalmes , wherein he confesseth his Sinnes , or requesteth thy Pardon or praiseth for former , or prayeth for future favours , in all these give me to raise my soul to as high a pitch as may be . But when I come to such Psalms , wherein he curseth his Enemies , O there let me bring my soul down to a lower note . For those words were made only to fit Davids mouth ▪ I have the like breath , but not the same Spirit to pronounce them . Nor let me flatter my self , that it is lawfull for me , with David , to curse thine Enemies , lest my deceitfull heart intitle all mine Enemies to be Thine , and so what was Religion in David , prove Malice in me , whil'st I act Revenge under the Pretence of Piety . X. Lord , I Read of the two Witnesses , * And when they shall have finished their Testimony , the Beast that ascendeth out of the bottomlesse Pit , shall make Warre against them , and shall overcome them , and kill them . They could not be kil'd whil'st they were doing , but when they had done their worke , during their imployment they were invincible . No better Armour against the darts of Death , then to be busied in thy Service . Why art thou so heavie , O my soul ? No Malice of man can Antidate my end a Minute , whil'st my maker hath any work for me to do . And when all my daily task is ended , why should I grudge then to go to Bed ? XI . Lord , I Read at the Transfiguration that * Peter , Iames , and Iohn , were admitted to behold Christ ; but Andrew was excluded . So again at the reviving of the daughter of the ruler of the * Synagogue , these three were let in , and Andrew shut out . Lastly , in the * Agony , the aforesaid three , were called to be witnesses thereof and still Andrew left behind . Yet he was Peters Brother , and a good man , and an Apostle , why did not Christ take the two pair of Brothers ? was it not pitty to part them ? But me thinks I seem more offended thereat , then Andrew himself was , whom I find to expresse no discontent , being pleased to be accounted a loyall Subject for the generall , though he was no favourite in these particulars . Give me to be pleased in my self , and thankfull to thee , for what I am , though I be not equall to others in personall perfections . For such peculiar Priviledges are Courtesies from thee when given , and no Injuries to us when denyed . XII . Lord , Saint Paul teacheth the Art of heavenly thrift , how to make a new Sermon of an Old. Many ( * saith he ) walk , of whom I have told you often , and now tell you weeping , that they are Enemies to the Crosse of Christ . Formerly he had told it with his Tongue , but now with his Tears , formerly he taught it with his words , but now with his weeping . Thus new affections make an old Sermon new . May I not , by the same proportion , make an old Prayer new ? Lord , thus long I have offered my Prayer drye unto thee , now , Lord , I offer it wet . Then wilt thou own some new Addition therein , when , though the Sacrifice be the same , yet the dressing of it , is different , being steep't in his Tears , who bringeth it unto thee . XIII . Lord , I Read of my Saviour , That when he was in the wildernesse , * then the Devill leaveth him , and behold Angels came and Ministred unto him . A great change in a little time . No twilight betwixt night and day . No Purgatory-condition betwixt Hell and Heaven , but instantly , when Out Devill , In Angell . Such is the Case of every solitary Soul . It will make Company for it self . A musing mind will not stand Neuter a Minute , but presently side with Legions of good or bad thoughts . Grant therefore , that my soul , which ever will have some , may never have bad Company . XIV . Lord , I Read how Cushi , and Ahimaaz ran a Race , who first should bring Tidings of Victory to David ▪ Ahimaaze , though last setting forth , came first to his Journeys end ; Not that he had the fleeter feet , but the better brains , to chuse the way of most advantage . For the Text * saith , So Ahimaaz ranne by the way of the Plain , and over-went Cushi . Prayers made to God by Saints , fetch a needlesse compasse about . That is but a rough and un-even way . Besides one Steep Passage therein , questionable whether it can be climbed up , and Saints in Heaven , made sensible of what we say on Earth . The way of the plain , or plain way , both shortest , & surest is , Call upon me , in the time of Trouble . Such Prayers , ( though starting last ) will come first to the Mark . XV . Lord , THis morning , I read a Chapter in the Bible , and therein observ'd a memorable Passage , whereof I never took notice before . Why now , and no sooner did I see it ? Formerly , my Eyes were as open , and the Letters as Legible . Is there not a thin Vaile laid over thy Word , which is more rarified by Reading , and at last wholly worn away ? Or was it because I came with more appetite then before ? The Milk was alwayes there in the brest , but the Child till now was not Hungry enough to find out the Teat . I see the Oile of thy Word will never leave Increasing whil'st any bring an empty Barrell . The Old Testament , will still be a New Testament to him , who comes with a fresh desire of Information . XVI . Lord , AT the first * Passeover , God kept touch with the Hebrews very Punctually : At the end of the four hundred and thirty yeers , in the self same day it came to passe , that all the Hosts of the Lord went out of the Land of Egypt . But at the first Easter God was better then his word . Having promised , that Christ should lye but three dayes in the Grave , his Fatherly Affection did runne to relieve him . By a Charitable Synechdoche , two pieces of dayes were counted for whole ones . God did cut the work short in * righteousnesse . Thus the Measure of his Mercy under the Law was full , but it ranne over in the Gospell . XVII . Lord , THe * Apostle diswadeth the Hebrews from Covetousnesse , with this Argument , because God said , I will not leave thee , nor forsake thee . Yet I find not , that God ever gave this Promise to all the Jews , but he spake it onely to * Ioshua when first made Commander against the Canaanites . Which , ( without violence to the Anallogie of faith ) the Apostle applyeth to all good men in generall . Is it so that we are Heirs apparant to all promises made to thy Servants in Scripture . Are the Charters of Grace granted to them , good to me ? Then Will I say with Iacob * I have enough . But because I cannot intitle my self to thy promises to them , except I immitate their piety to thee ; Grant I may take as much Care in following the one , as Comfort by applying the oth●r . XVIII . Lord , I Read that thou didst make * Grasse , Hearbs , & Trees , the third day . As for the Sunne , * Moon , and Stars , thou madest them on the fourth day of the Creation . Thus at first thou didst confute the folly of such , who maintain that all Vegetables in their growth , are inslaved to a Necessary , and unavoidable dependance on the Influences of the Starres . Whereas Plants were even when Planets were not . It is false , that the Mary-gold follows the Sunne , whereas rather the Sunne follows the Mary-gold , as made the day before him . Hereafter I will admire thee more , and fear Astrologers lesse ; Not affrighted with their dolefull predictions of Dearth and Drowth , collected from the Complexions of the Planets . Must the Earth of Necessity be Sad , because some ill-natured Starre is Sullen ? as if the Grasse Could not grow without asking it leave . Whereas thy power , which made Hearbs , before the Starres , can preserve them without their propitions , yea , against their Malignant Aspects . XIX . Lord , I Read how Paul writing from Rome , spake to * Philemon , to prepare him a lodging hoping to make use thereof , yet we find not , that he ever did use it , being Martyred not long after . However he was no loser , whom thou didst lodge in a higher Mansion in Heaven . Let me alwayes be thus deceived to my Advantage . I shall have no Cause to Complain , though I never wear the new Cloaths fitted for me , if , before I put them on , death cloath me with Glorious Immortality . XX . Lord , WHen our Saviour sent his Apostles abroad to Preach , he enjoyned them in one * Gospell , Possesse nothing , neither Shooes , nor a staffe . But it is said in another * Gospell , And he commanded them , that they should take nothing , for their Iourney , save a Staffe onely . The Reconciliation is easie . They might have a Staffe , to speak them Travellours , not Souldiers : One to walk with , not to Warre with , a Staffe , which was a Wand , not a Weapon . But Oh! In how dolefull dayes do we live , wherein Ministers are not ( as formerly ) arm'd with their Nakednesse , but need Staves , and Swords too , to defend them from violence . XXI . Lord , I Discover an arrant Lazinesse in my Soul . For when I am to read a Chapter in thy Bible before I begin it , I look where it endeth . And if it endeth not on the same side , I cannot keep my hands , from turning over the leaf , to measure the length thereof on the other side ; If it swels to many Verses I begin to grudge . Surely my heart is not rightly affected . Were I truly hungry after heavenly Food , I would not Complain of the greatest Messe of Meat . Scourge , Lord , this Lazinesse out of my Soul , make the reading of thy Word , not a Penance , but a Pleasure unto me . Teach me , that as amongst many heaps of Gold , all being equally pure , that is the best , which is the biggest , so I may esteem that Chapter in thy Word , the best that is the Longest . XXII . Lord , I Find David making a Syllogisme , in Mode and Figure , Two Propositions he perfected . * 18 If I regard Wickednesse in my heart , the Lord will not hear me . 19 But verily God hath heard me , he hath attended to the voice of my Prayer . Now I expected that David should have Concluded thus : Therefore I regard not wickednesse in my heart . But farre otherwise he Concludes . 20 Blessed be God , who hath not turned away my Prayer nor his Mercy from me . Thus David hath deceived , but not wronged me . I look't that he should have clapt the Crown on his own , and he puts it on Gods Head . I will learn this Excellent Logick , For I like Davids better then Aristotles Syllogismes , That whatsoever the Premisses be , I make Gods Glory the Conclusion . XXIII . Lord , WIse * Agur made it his wish , Give me not poverty , lest I steal , & take the Name of my God in vain . He saith not , Lest I steal , and be caught in the manner , and then be stockt or whipt , or branded , or forc'd to four fold Restitution , or put to any other shamefull , or painfull punishment . But he saith , lest I steal , and take the name of my God in vain , That is , lest professing to serve thee , I confute a good Profession , with a Bad Conversation . Thus thy Children count Sinne to be the greatest Smart in Sin , as being more sensible of the wound they therein give to the glory of God , then of all the Stripes that man may lay upon them for punishment . XXIV . Lord , I Read that when my Saviour dispossessed the Mans * Sonne of a Devill , he enjoyned the Evil Spirit to come out of him , and enter no more into him . But I find that when my Saviour himself was tempted of * Satan , the Devill departed from him but for a Sason . Retreating , as it seemes , with mind to return . How came it to passe , Lord , that he who expell'd him finally out of others , did not propell him so from himself . Sure it doth not follow , that because he did not , he could not do it . Or that he was lesse able to help himself , because he was more Charitable to relieve others . No , I see my Saviour was pleased to shew himself a God in other mens matters , and but a Man in such cases wherein he himself was concerned . Being contented still to be tempted by Satan , that his Suffering for us , might cause our Conquering through him . XXV . IAnnes and * Iambres the Apes of Moses and Aaron , immitated them in turning their Rods into Serpents ; Onely here was the difference : Aarons * Rod devoured their Rods . That which was Solid and Substantiall lasted , when that which was slight , and but seeming , vanished away . Thus an Active Fancie in all outward expressions may immitate a lively Faith . For matter of Language , there is nothing what Grace doth do , but Wit can Act. Onely the difference appears in the Continuance : Wit is but for fits and flashes , Grace holds out , and is lasting ; And , Good Lord of thy Goodnesse , give it to every one that truly desires it . HISTORICALL Applications . I THe English Embassadour some yeers since , prevailed so farre with the Turkish Emperour , as to perswade him to hear some of our English Musick , from which ( as from all other liberal Sciences ) both He & his Nation were naturally averse . But it happned that the Musitians were so long in tuning their Instruments , that the Great Turk distasting their Tediousnesse , went away in discontent , before their Musick began . I am affraid , that the differences , and dissentions betwixt Christian Churches , ( being so long in reconciling their discords ) will breed in Pagans , such a disrelish of our Religion , as they will not be invited to attend thereunto . II. A Sibill came to Tarquinius superbus King of Rome , and * * offered to sell unto him three Tomes of her Oracles : But He , counting the price too high , refused to buy them . Away she went , and burnt one Tome of them . Returning , she asketh him , whether he would buy the two remaining at the same Rate ; He refuseth again , counting her little better then frantick . Thereupon She burns the second Tome . And peremptorily asked him , whether he would give the Summe demanded for the all three , for the one Tome remaining ; Otherwise she would burn that also , and He would dearly repent it . Tarquin , admiring at her constant Resolution , and conceiving some extraordinary worth contained therein , gave her Her Demand . There are three Volumes of M●ns Time ; Youth , Mans Estate , and Old Age ; and Ministers advise them , * redeem this Time . But men conceive the Rate they must give , to be unreasonable , because it will cost them the Renouncing of their Carnall Delights . Hereupon one Third Part of their Life ( Youth ) is consumed in the fire of Wantonnesse . Again , Ministers Counsell men to redeem the remaining Volumes of their Life . They are but derided at for their pa●nes . And Mans Estate is also cast away in the smoak of Vanity . But Preachers ought to presse peremptorily on old People , to redeem , now , or never , the last Volume of their Life . Here is the difference : The Sibill still demanded but the same Rate for the rem●ining Book ; But aged Folk ( because of their custom in sining ) will find it harder and dearer , to redeem this , the last Volume , then if they had been Chapmen for all three at the first . III. IN Merianith Shire in * Wales , there be many Mountains whose hanging Top come so close together , that shepheards , sitting on severall Mountains may audibly discourse one with another . And yet they must go many miles , before their Bodies can meet together , by the reason of the vast hollow Valleys which are betwixt them . Our Soveraign , and the Members of his Parliament , at London , seem very neer agreed , in their Generall and Publike Professions ; Both are for the Protestant Religion ; Can they draw neerer ? Both are for the Priviledges of Parliament ; Can they come closer ? Both are for the Liberty of the Subject ; Can they meet Evener ? And yet , alas , there is a great Gulf , and vast distance betwixt them which our sinnes have made , and God grant that our Sorrow may seasonably make it up again . IV. WHen Iohn , King of France , had Communicated the Order of the Knighthood of the Star , to some of his Guard , Men of mean Birth and Extraction , the Nobility ever after disdained to be admitted into that degree , and so that Order in France , was extinguished . Seeing that now adayes , drinking , and Swea●ing , and Wantonnesse , are grown frequent , even with base beggerly People , It is high Time , for men of Honour , who Consult with their Credit , to desist from such sinnes . Not that I would have Noble Men , invent New vices , to be in Fashion with themselves alone : But forsake Old Sinnes , grown common with the meanest of People . V. LOng was this Land wasted with Civill Warre , betwixt the two Houses of York and Lancaster , till the red Rose became white with the Blood it had lost , and the white Rose , Red , with the Blood it had shed . At last , They were united in a happy Marriage , and their joynt-Titles are ●wisted together in our Gracious Soveraign . Thus there hath been a Great difference betwixt learned Men , wherein the dominion over the Creature is founded . Some putting it in Nature , others placing it in Grace . But the true Servants of God have an unquestioned Right thereunto . Seeing both Nature and Grace , the first and Second Adam , Creation , and Regeneration are contained in them . Hence their Claime is so clear , their Title is so true , Ignorance cannot doubt it , Impudence dare not deny it . VI . THe Roman Senators conspired against Iulius Caesar to kill him : That very next morning Artemido●us , * Caesar's friend , delivered him a Paper , ( desiring him to peruse it , ) wherein the whole plot was discovered : But Caesar complemented his life away , being so taken up , to return the salutations of such People as met him in the way , that he pocketed the Paper , among other Petitions , as unconcerned therein , and so going to the Senate house , was slain . The World , Flesh , and Devill have a designe for the destruction of men . We Ministers , bring our People a Letter , Gods Word , wherein all the Conspiracy is revealed . But who hath believed our Report ? Most men are so busie about worldly delights , they are not at leisure to listen to us , or read the Letter , but thus , alas , runne headlong to their own Ruine and Destruction . VII . IT is reported of Philip the Second , King of Spain , That besieging the Town of St. Quintine , and being to make a breach , he was forced with his Cannon to batter down a small Chappell on the Wall , dedicated to Saint Laurence . In Reparation to which Saint , he afterwards built and Consecrated unto him that famous Chappell in the Escariall in Spain , for workmanship , one of the wonders in the World . How many Churches and Chappels of the God of Saint Laurence , have been laid waste in England , by this wofull Warre . And which is more , ( and more to be lamented ) how many living Temples of the Holy Ghost , Christian People , have therein been causelesly and cruelly destroyed . How shall our Nation be ever able to make Recompence for it . God of his Goodnesse forgive us that Dept which we of our selves are not able to satisfie . VIII . IN the dayes of King * Edward the sixt , the L. Protector march't with a Powerfull Army into Scotland , to demand their young Queen Mary in Marriage to our King , according to their Promises . The Scotch refusing to do it , were beaten by the English in Musl●borough fight . One demanded of a Scotch Lord , ( taken Prisoner in the Battell ) Now Sir , how do you like our Kings Marriage with your Queen . I alwayes , ( quoth he ) did like the Marriage , But I do not like the wooing , that you should fetch a Bride with Fire and Sword . It is not enough for men to propound Pious Proj●cts to themselves , if they go about by indirect Courses to compasse them . Gods own Work must be done by Gods own wayes . Otherwise we can take no Comfort in obtaining the end , if we cannot justifie the means used thereunto . IX . A Sagamore , or petty King in Virginia , guessing the Greatnesse of other Kings by his own , sent a Native hither , who understood English . Commanding him to score upon a Long Cane ( given him of Purpose to be his Register ) the number of English men , that thereby his Master might know the strength of this our Nation . Landing at Plimouth , a Populous Place , ( and which he mistook for all England ) he had no leisure to eat , for notching up the men he met . At Exeter , the difficulty of his Task was increased ; Coming at last to London ( that Forest of People ) he brake his Cane in Pieces , perceiving the impossibility of his imployment . Some may conceive that they can reckon up the Sinnes they commit in one day . Perchance they may make hard Shifts to Summe up their notorious ill deeds : More difficult it is , to score up their wicked words . But O how infinite are their idle thoughts ! High Time then , to leave off counting , and cry out with * David , Who can tell how oft he offendeth , Lord cleanse me from my secret sinnes . X. MArtin de Golin , * Master of the Teutonick Order , was taken Prisoner by the Prusians , and delivered bound , to be beheaded . But he perswaded his Executioner ( who had him alone ) first to take off his Costly Cloaths , which otherwise would be spoil'd with the sprinckling of his Blood . Now the Prisoner , being partly unbound , to be uncloath'd , and finding his Arms somewhat loos'ned , strake the Executioner to the Ground , kil'd him afterwards with his own sword , and so regained both his life and Liberty . * Christ hath Overcome the World , and delivered it to Us , to destroy it . But we are all Achans by Nature ; and the Babylonish Garment is a Bait for our Covetousnesse : Whil'st therefore we seek to take the Plunder of this World's Wardrobe , we let go the Mastery we had formerly of it . And too often , that which Christ's Passion made our Captive , our Folly makes our Conquerour . XI . I Read how Pope * Pius the fourth , had a great Ship richly Loaden , Landded at Sandwich in Kent , where it suddenly sunck , and so , with the Sands , choaked up the Harbour , that ever since that place hath been deprived of the benefit thereof . I see that happinesse , doth not alwayes attend the Adventures of his Holinesse . Would he had carried away his Ship , and left us our Harbour . May his Spirituall Merchandize never come more into this Island , But rather sinck in Tiber , then Saile thus farre , bringing so small Good , and so great Annoyance . Sure he is not so happy in opening the doors of Heaven , as he is unhappy to obstruct Havens on Earth . XII . IEffery Arch-Bishop of York , and base Son to King Henry the second , used proudly to protest by his faith , and the Royalty of the King his Father . To whom one said , You may sometimes , Sir , as well remember what was the honesty of your Mother . Good men when puffed up with Pride , for their heavenly Extraction , and Paternall descent , how they are Gods Sonnes by Adoption , may seasonably call to mind , the Corruption which they carry about them . * I have said to the worm , thou art my Mother . And this Consideration , will temper their Soules with humility . XIII . I Could both Sigh , and Smile , at the Simplicity of a Native American , sent by a Spaniard , his Master , with a Basket of Figgs , and a Letter ( wherein the Figgs were mentioned ) to carry them both to one of his Masters friends . By the way , this Messenger eat up the Figgs , but delivered the Letter , whereby his deed was discovered , and he soundly punished . Being sent a Second Time on the like Message , he first took the Letter ( which he conceived had Eyes , as well as a Tongue ) and hid it in the Ground , sitting himself on the place where he put it ; and then securely fell to feed on his Figgs , presuming that that Paper which saw nothing , could tell nothing . Then taking it again out of the ground , he delivered it to his Masters Friend , whereby his fault was perceiv'd , and he worse beaten then before . Men Conceive they can manage their sinnes with Secresie . But they carry about them a Letter , or Book rather , written by Gods Finger , their * Conscience , bearing witnesse to all their Actions . But sinners being often detected and accused , hereby grow wary at last , and to prevent this speaking Paper for telling any Tales , do Smother , Stifle and Suppresse it , when they go about the Committing of any Wickednesse . Yet Conscience , ( though buried for a time in Silence , ) hath afterwards a Resurrection , and discovers all to their greater Shame , and heavier Punishment . XIV . IOhn Courcy , Earl of Vlster in Ireland , endeavoured fifteen severall Times , to saile over thither , and so often was beaten back again , with bad Weather . At last he expostulated his Case with God in a * Vision , Complaining of hard Measure , That having built and repaired so many Monasteries to God and his Saints , he should have so bad successe . It was answered him , That this was but his just Punishment , because he had formerly put out the Image of the * Trinity , out of the Cathedrall Church of Down , and placed the picture of Saint Patrick in the room thereof . Surely , God will not hold them Guiltlesse , who justle him out of his Temple , and give to Saints that Adoration , due alone to his divine Majesty . XV . THe Lybians kept all Woemen in Common . But when a Child was born , they used to send it to that Man to maintain ( as Father thereof ) whom the Infant most resembled in his Complexion . Satan and my sinfull Nature enter-Common in my soul , in the causing of Wicked Thoughts . The Sonnes by their Faces speak their Syres . Proud , Wanton , Covetous , Envious , Idle thoughts , I must own to come from my self . God forgive me , it is vain to deny it , those Children are so like to their Father . But as for some hideous horrible Thoughts , such as I start at the Motion of them , being out of the Road of my Corruption , ( and yet which way will not that wander ? ) So that they smell of Hells Brimstone about them : These fall to Satans lot to Father them . The Swarthy Blacknesse of their Complexion plainly shewes who begat them , not being of Mine Extraction , but His Injection . XVI . MArcus Manlius deserved exceedingly well of the Roman State , having valiantly defended their Capitol . But afterward , falling into disfavour with the People , he was Condemned to death . However the People would not be so unthankfull as to su●fer him to be executed in any place , from whence the Capitoll might be beheld . For the Prospect thereof prompted them with fresh Remembrance of his former merits . At last , they found a low Place , in the * Petiline-Grove , by the River-Gate , where no Pinacle of the Capitoll could be perceived , and there he was put to Death . We may admire how men can find in their hearts to sinne against God . For we can find no one place in the whole world , which is not markt with a Signall Character of his mercy unto us . It was said properly of the Jews , but is not untrue of all Christians , that they are Gods Vineyard . And * God fenced it , and gathered out the Stones thereof , and planted it with the choisest Vine , and built a Tower in the middest thereof ; and also digg'd a Wine-presse therein . Which way can men look , and not have their Eyes met with the Remembrance of Gods Favour unto them . Look about the Vineyard , it is fenced , look without it , the Stones are cast out ; look within it , it is planted with the choisest Vine ; look above it , a Tower is built in the midst thereof ; look beneath it , a Wine-presse is digg'd . It is impossible for one to look any way , and to avoid the beholding of Gods Bounty . Ungratefull man ! And as there is no place , so there is no time for us to sin , without being at that instant beholden to him . We owe to him that We are , even when we are Rebellious against him . XVII . A Duell was to be fought , by consent of both * Kings betwixt an English , and a French Lord . The aforesaid Iohn Courcy Earl of Vlster , was chosen Champion for the English : A Man of great Stomack and Strength , but lately much weak'ned by long Imprisonment . Wherefore , to prepare himself before hand , the King allowed him what Plenty and Variety of Meat , he was pleased to eat . But the Monsieur ( who was to encounter him ) hearing what great Quantity of Victuals Courcy did daily devour , and thence collecting his unusuall Strength , out of fear , refused to fight with him . If by the Standard of their Cups , and Measure of their drinking , one might truly inferre Souldiers Strength by rules of Proportion , most vast , and valiant Atchievements , may justly be expected from some Gallants of of these times . XIII . I Have heard that the Brook neer Lutterworth in Lestershire into which the Ashes of the burnt Bones of Wickliffe were cast . never since doth drown the Meadow about it . Papists expound this to be , because God was well pleased with the Sacrifice of the Ashes of such a Heretick . Protestants ascribe it rather to proceed from the vertue of the dust of such a Reverent Martyr . I see t is a Case for Friend . Such Accidents signifie nothing in themselves , but according to the pleasure of Interpreters . Give me such Solid reasons , whereon I may rest and relye . * Salomon saith , The words of the wise are like nailes , fastned by the Masters of the Assembly . A Naile is firm , and will hold driving in , and will hold driven in . Send me such Arguments . As for these Waxen Topicall devises , I shall never think worse or better of any Religion for their Sake . XIX . ALexander the * Great , when a Child , was check'd by his Governour Leonidas , for being overprofuse in spending Perfumes : Because on a day , being to sacrifice to the Gods , he took both his hands full of Frankinsence , and cast it into the fire . But afterwards , being a man , he conquered the Countrey of Iudaea , ( the Fountaine , whence such Spices did flow ) he sent Leonidas a Present of five hundred Talents weight of Frankincense , to shew him , how his former Prodigality , made him thrive the better in Successe , and to advise him to be no more niggardy in Divine Service . Thus they that sow plentifully , shall reap plentifully , I see there is no such way to have a large heart , as to have a large heart . The free giving of the Branches of our present Estate to God , is the readiest means to have the Root increased for the future . XX . THe Poets Fable , that this was one of the Labours imposed on Hercules , to make clean the Augeian Stable , or Stall rather . For therein ( they said ) were kept three thousand Kine , and it had not been cleansed for thirty yeers together . But Hercules , by letting the River Alpheus into it , did that with ease , which before was conceived impossible . This Stall , is the pure Embleme of my impure Soul , which hath been defiled with Millions of Sinnes , for more then thirty yeers together . Oh! that I might by a lively faith , and unfeigned repentance , let the Stream of that fountain into my soul , which is opened for Iuda and Ierusalem . It is impossible by all my pains to purge out my uncleannesse . which is quickly done by the Rivolet of the Blood of my Saviour XXI . THe Venetians shewed the Treasure of their State , being in many great Coffers , full of Gold and Silver to the Spanish Ambassadour . But the Ambassadour peeping under the bottome of those Coffers , demanded , Whether that their Treasure did daily grow , and had a Root for such ( saith he ) my Masters Treasure hath , meaning both his Indies . Many men have attained to a great height of Piety , to be very abundant & rich therein . But all theirs is but a Cistern , not Fountain-Grace , onely Gods Goodnesse hath a Spring of it self , in it self . XXII . THe * Sidonian Servants agreed amongst themselves , to chuse him to be their King , who that morning , should first see the Sunne . Whil'st all others were gazing on the East , one alone lookt on the West ; Some admir'd , more mock't him , as if he look't on the Feet , there to find the Eye of the Face . But he first of all discovered the light of the Sunne , Shining on the Tops of houses . God is seen sooner , easier , clearer in his Operations , then in his Essence . Best beheld by Reflection in his Creatures . For the invisible things of him , from the Creation of the * World , are cleerly seen being understood by the things that are made . XXIII . AN Italian Prince , as much delighted with the Person , as grieved with the Prodigality of his eldest Sonne ; commanded his Steward to deliver him no more Money , but what the young Prince should tell his own self . The young Gallant fretted at his heart , that he must buy Money at so dear a Rate , as to have it for telling it . But , ( because there was no Remedy ) he set himself to his Task , and being greatly tired with telling a small Summe , he brake off into this Consideration . Money may speedily be spent , but how tedious , and troublesome is it to tell it . And by Consequence how much more difficult to get it . Men may Commit sinne presently , pleasantly , with much Mirth , in a Moment . But O that they would but seriously consider with themselves how many their offences are , and sadly fall a counting them . And if so hard truly to summe their sinnes , sure harder sincerely to sorrow for them . If to get their number be so difficult , what is it to get their Pardon ? XXIV . I Know the Village in Cambridge-shire , * wherein there was a Crosse , full of Imagery ; Some of the Images were such , as that People , not foolishly factious , but judiciously conscientious , took just exception at them . Hard by , the Youths of the Town erected a May-pole , and to make it of Proof , against any that should endeavour to cut it down , they armed it with Iron , as high as any could reach . A violent Wind happened to blow it down , which falling on the Crosse , dashed it to pieces . It is possible , what is Counted Prophanesse , may accidentally correct Superstition . But I could heartily wish that all pretenders to Reformation , would first labour to be good themselves , before they go about the amending of Others . XXV . I Read that Aegaeus the Father of * Theseus hid a Sword , & a paire of Shooes , under a great Stone . And left word with his wife , ( whom he left with Child ) that when the Sonne she should bear , was able to take up that Stone , weild that Sword , and wear those Shooes , then she should send him to him . For by these Signes , he would own him for his own Sonne . Christ hath left in the Custody of the Church , our Mother , the Sword of the Spirit , and the Shooes of a Christian Conversation , the same , which he once wore himself , and they must fit our Feet , yea , and we must take up the weight of many heavy Crosses , before we can come at them . But when we shall appear before our Heavenly Father , bringing these Tokens with us , then , and not before , he will acknowledge us to be no Bastards but his True-born Children . MIXT Contemplations . I. WHen I look on a Leaden Bullet , therein I can read both Gods Mercy , and Mans Malice . Gods Mercy , whose Providence foreseeing , that men , of Lead , would make Instruments of Cruelty , didst give that mettall a Medicinall Vertue ; As it hurts , so it also heals ; and a Bullet sent in by mans Hatred into a fleshly and no Vitall Part , will ( with ordinary Care and Curing ) out of a naturall Charity , work it's own way out . But Oh! how devillish were those men , who , to frustrate and defeat his Goodnesse , and to Countermand the healing power of Lead , first found the Champing and Impoysoning of Bullets . Fools , who accompt themselves honoured with the shamefull Title of being the Inventors of Evill * Things , indeavouring to Out-infinite Gods Kindnesse , with their Cruelty . II. I Have heard some Men ( rather causelessely Captious , then judiciously Criticall ) cavil at Grammarians , for calling some Conjunctions , Disjunctive , as if this were a flat Contradiction . Whereas , indeed , the same Particle may conjoyn words , and yet disjoyn the sence . But alas , how sad is the present condition of Christians , who have a Communion , disuniting . The Lords Supper , ordained by our Saviour to conjoyn our Affections , hath disjoyned our Judgements . Yea , it is to be feared , lest our long quarrels about the manner of his Presence , cause the matter of his Absence , for our want of Charity to receive him . III. I Have observed , that Children , when they first put on new Shooes , are very curious to keep them clean . Scarce will they set their foot on the Ground , for fear to dirty the Soles of their Shooes . Yea , rather they will wipe the Leather clean with their Coats ; and yet perchance the next day , they will trample with the same Shooes in the Mire up to the Anckles . Alas , Childrens play is our Earnest . On that day wherein we receive the Sacrament , we are often over-precize , scrupling to say , or do , those things which lawfully we may . But we , who are more then Curious that day , are not so much as Carefull the next . And too often , ( what shall I say ) go on in sinne , up to the Anckles , yea , our sins go * over our Heads . IV. I Know some Men very desirous to see the Devill , because they conceive such an Apparition would be a Confirmation of their Faith . For then , by the Logick of Opposites , they will conclude , There is a God , because there is a Devill . Thus they will not believe there is a Heaven , except Hell it self be deposed for a Witnesse thereof . Surely such mens Wishes are vain , and Hearts are wicked : For if they will not believe , having Moses , and the Prophets , and the Apostles , they will not believe , no , if the Devill from Hell appears unto them . Such Apparitions , were never ordained by God , as the means of Faith . Besides , Satan will never shew Himself , but to his own advantage . If , as A Devill , to fright them , If as an Angell of light , to flatter them , how ever to hurt them . For my part I never desire to see him . And O! ( if it were possible ) that I might never feel him in his motions , and Temptations : I say , let me never see him , till the day of Judgement , where he shall stand Arreigned at the Barre , and Gods Majesty sit Judge on the Bench , ready to condemn him . V. I Observe , that Antiquaries , such as prize Skill above Profit , ( as being rather Curious , then Covetous ) do preferre the Brasse Coyns of the Roman Emperours , before those in Gold and Silver , Because there is much falsenesse and forgery daily detected , ( and more suspected ) in Gold and Silver Meddals , as being commonly cast and Counterfeited ; Whereas Brasse Coyns , are presumed upon , as true and antient , because it will not quit cost for any to Counterfeit them . Plain dealing . Lord , what I want in Wealth may I have in sincerity . I care not how mean Mettall my Estate be of , if my Soul have the true Stamp , really impressed with the unfeigned Image of the King of Heaven . VI . LOoking on the Chappell of King Henry the seventh , in Westminster , ( God grant I may once again see it , with the Saint , who belongs to it , Our Soveraign , there in a wel conditioned Peace ) I say looking on the outside of the Chappell , I have much admired the Curious Workmanship thereof . It added to the Wonder , that it is so shaddowed with mean Houses , well nigh on all sides , that one may almost touch it , as soon as see it . Such a Structure needed no Bace Buildings about it , as foiles to set it off . Rather this Chappell may passe for the Embleme of a great Worth , living in a private way . How is he pleased with his own Obscurity , whil'st others , of lesse desert , make greater Shew . And whil'st Proud People stretch out their Plumes in O●tentation , he useth their Vanity for his Shelter ; more pleased to have worth , then to h●ve others take Notice of it . VII . THe Mariners at Sea count it the sweetest perfume , when the Water in the Keel of their Ship doth stinke . For hence they conclude , that it is but little , and long since I ak't in . But it is wofull with them , when the Water is felt before it is smelt , as fresh flowing in upon them , in abundance . It is the best savour in a Christian Soul , when his Sinnes are loathsome and offensive unto him . An happy Token that there hath not been of late in him any insensible supply of hainous offences , because his Stale Sinnes , are still his new and daily Sorrow . VIII . I Have sometimes considered in what a Troublesome Case is that Chamberlain , in an Inne , who being but one , is to give Attendance to many Guests . For suppose them all in one Chamber , yet if one shall Command him to come to the Window , and the other to the Table , and another to the Bed , and another to the Chimney , and another to come up Stairs , and another to go down Stairs , and all in the same instant , how would he be distracted to please them all . And yet such is the sad Condition of my soul , by Nature ; Not onely a Servant but a Slave unto Sin . Pride calls me to the Window , Gluttony to the Table , Wantonnesse to the Bed , Lazinesse , to the Chimney , Ambition Commands me to go up Stairs , and Covetousnesse to come down . Vices I see , are as well Contrary to themselves , as to Vertue . Free me , Lord , from this distracted Case , fetch me from being Sinnes Servant to be thine , whose Service is perfect freedom , for thou art but One and Ever the same ; and alwayes enjoynes Commands agreeable to themselves , thy Glory , and my Good . IX . I Have observed , that Towns , which have been casually Burnt , have been Built again more beautifull then before : Mud-walls , afterwards made of Stone ; and Roofs , formerly but thatch't , after advanced to be tiled . The * Apostle tels me , that I must not think strange concerning the fiery Triall which is to happen unto me . May I likewise prove improved by it . Let my renewed Soul , which Grows out of the Ashes of the Old man , be a more firm fabrick , and stronger , structure : So shall affliction be my Advantage . X. OUr Saviour saith , * when thou doest Almes , let not thy left hand know , what thy right hand doth . Yet one may Generally observe , that Almes-houses are Commonly built by High-way-sides , the ready road to Ostentation . How ever , farre be it from me , to make bad Comments on their Bounty : I rather interpret it , that they place those houses so publikely , thereby not to gain applause , but Immitation . Yea , let those , who will plant pious works , have the liberty to choose their own Ground . Especially in this Age , wherein we are likely , neither in by wayes or High-wayes to have any works of mercy , till the whole Kingdom be speedily turned into one great Hospitall , and Gods Charity onely able to relieve us . XI . HOw wrangling and litigious were we in the time of Peace ? how many Actions were created of nothing , Suits we had Commenced , about a mouthfull of Grasse , or a handfull of Hey . Now he , who formerly would sue his Neighbour , for Pedibus Ambulando , can behold his whole Feild lying waste , and must be content . We see our goods taken from us , and dare say nothing , not so much as seeking any legall Redresse , because Certain not to find it . May we be restored in due Time to our former Properties , but not to our former Peevishnesse . And when Law , shall be again awaked ( or rather revived ) let us expresse our Thanks to God , for so great a Gift by using it not wantonly , ( as formerly in vexing our Neighbours about trifles ) but soberly to right our selves in matters of moment . XII . ALmost twenty yeers since I heard a profane Jest , and still remember it . How many Pious Passages , of farre later date , have I forgotten ? It seems my Soul is like a filthy Pond , wherein Fish dye soon , and Froggs live long . Lord , raze this profane Jest out of my Memory . Leave not a Letter thereof behind , lest my Corruption ( an apt Scholler ) guesse it out again , and be pleased to write some pious Meditation in the place thereof . And grant , Lord , that for the time to come , ( because such bad Guests are easier kept out , then cast out ) that I may be carefull , not to admit , what I find so difficult to expell . XIII . I Perceive there is in the world a good Nature , falsely so called , as being nothing else , but a facill and flexible Disposition , wax for every impression . What others are so bold to beg , they are so bashfull as not to deny . Such Osiers , can never make Beams to bear Stresse , in Church and State . If this be good Nature , let me alwayes be a Clown . If this be good Fellowship , let me alwayes be a Churle . Give me to set a Sturdy Porter before my Soul , who may not equally open to every Commer . I cannot conceive , how he can be a Friend to any , who is a friend to all , and the worst Foe to himself . XIV . HA , is the Interjection of Laughter . Ah , is an Interjection of Sorrow . The difference betwixt them very small , as consisting onely in the Transposition of what is no Substantiall Letter , but a bare Aspiration . How quickly in the Age of a Minute , in the very turning of a Breath , is our Mirth chang'd into Mourning . XV . I Have a great friend , whom I endeavour and desire to please , but hitherto all in vain : The more I seek , the further off I am , from finding his favour . Whence comes this miscarriage ? Are not my Applications to man , more frequent then my Addresses to my Maker ? Do I not love his Smiles , more then I fear Heavens Frowns ? I confesse , to my Shame , that sometimes his Anger hath grieved me more then my Sinnes . Hereafter , by thy Assistance , I will labour to approve my wayes in Gods presence ; So shall I either have , or not need his friendship , and either please him with more ease , or displease him ▪ with lesse danger . XVI . THis Nation is scourged with a wasting Warre . Our Sinnes were ripe ; God could no longer be Just , if we were Prosperous . Blessed be his Name , that I have suffered my Share in the Calamities of my Countrey . Had I poised my self so politickly betwixt both Parties , that I had suffered from neither , yet could I have took no Contentment in my safe escaping . For why should I , equally ingaged with others in Sinning , be exempted above them from the punishment . And seeing the bitter Cup , which my brethren have pledg'd , to passe by me , I should fear it would be fill'd again , and returned double , for me to drink it . Yea , I should suspect , that I were reserved alone , for a greater Shame and Sorrow . It is therefore some comfort that I draw in the same Yoak with my Neighbours , & with them joyntly bear the Burthen which our Sins joyntly brought upon us . XVII . WHen , in my privat Prayers , I have been to confesse my bosome Sins unto God , I have been loath to speak them aloud . Fearing ( though no men could ) yet that the Devill would over-hear me , and make use of my words against me . It being Probable , that when I have discovered the weakest Part of my Soul , he would assault me there . Yet , since I have considered , that therein I shall tell Satan no News , which he knew not before . Surely I have not managed my Secret Sinnes with such privacy , but that he , from some Circumstances , collected what they were . Though the fire was within , he saw some smoake without . Wherefore , for the future , I am resolved , to Acknowledge my darling faults , though alone , yet aloud ; That the Devill who rejoyced in , partly , knowing of my Sins , may be grieved more by hearing the Expression of my Sorrow . As for any advantage he may make from my Confession , this Comforts me ▪ Gods Goodnesse in Assisting me , will be above Satans Malice in Assaulting me . XVIII . IN the mid'st of my Morning Prayers , I had a good Meditation , which since I have forgotten . Thus much I remember of it , that it was pious in it self , but not proper for that time . For it took much from my Devotion , and added nothing to my Instruction , and my soul , not able to intend two things at once , abated of it's fervency in Praying . Thus snatching at two . Imployments , I held neither well . Sure this Meditation came not from him , who is the God of Order . He useth to fasten all his Nailes , and not to drive out one with another . If the same Meditation return again , when I have leisure , and room to receive it , I will say it is of his sending , who so mustereth , and marshalleth all good Actions , that like the Souldiers in his Army , mentioned in the * Prophet . They shall not thrust one another , they shall walk every one in his own Path. XIX . WHen I go speedily in any Action . Lord give me to call my soul to an account . It is a shrewd Suspition , that my Bowle runnes down-hill , because it runnes so fast . And Lord , when I go in an unlawfull way , start some Rubbs to stop me , let my Foot slip or stumble . And give me the Grace to understand the Language of the Lets thou throwest in my way . Thou hast promised , * I will hedge up thy way . Lord be pleased to make the hedge high enough , and thick enough , that if I be so mad , as to adventure to climbe over it , I may not onely soundly rake my cloaths , but rend my Flesh : yea , let me rather be caught , and stick in the Hedge , then breaking in thorow it , fall on the other side into the deep Ditch of eternall Damnation . XX . COming hastily into a Chamber , I had almost thrown down a Christall Hour-Glasse : Fear , lest I had , made me grieve , as if I had broken it : But , alas , how much pretious Time have I cast away , without any Regret . The Hour-Glasse was but Christall , each Hour a Pearl ; that but like to be broken , this lost outright ; That but casually , this done wilfully . A better Hour-Glasse might be bought : But Time lost once , lost ever . Thus we grieve more , for Toyes then for Treasure . Lord , give me an Hour-Glasse , not to be by me , but to be in me . Teach me to Number my * dayes . An Hour-Glasse , to turn Me , That I may apply my heart unto Wisdom . XXI . WHen a Child , I loved to look on the Pictures in the Book of Martyrs . I thought that there the Martyres at the Stake , seemed like the three Children in the fiery * Fournace , Ever since I had known them there , not one hair more of their Head was burnt , nor any smell of the fire singeing of their Cloaths . This made me think Martyrdom was nothing . But O , though the Lion be painted fiercer then he is , the fire is farre fiercer then it is painted . Thus it is easie for one to endure an affliction , as hee limnes it out in his own fancie , and represents it to himself but in a bare Speculation . But when it is brought indeed , and laied home to us , there must be the Man , yea , there must be more then the Man , yea , there must be God to assist the Man to undergo it . XXII . TRavelling on the Plain , ( which notwithstanding hath its Risings and Fallings ) I discovered Salisbury Steeple many miles off : Coming to a declivity , I lost the sight thereof : But climbing up the next Hill , the Steeple grew out of the Ground again . Yea , I often found it , and lost it , till at last , I came safely to it , and took my lodging neer it . It fareth thus with us , whilst we are way-fairing to heaven , mounted on the * Pisgat Top of some good Meditation , we get a glimps of our Celestiall Canaan . But when , either on the Flat of an Ordinary Temper , or in the Fall of an Extraordinary Temptation , we lose the view thereof . Thus , in the sight of our Soul , Heaven is discovered , covered & recovered , till , though late , at last , though slowly , surely , we arrive at the Haven of our Happinesse . XXIII . Lord , I Find my self in the Latitude of a Feaver . I am neither well , nor ill . Not so well , that I have any mind to be merry with my Friends , nor so ill that my Friends have any cause to Condole with me . I am a Probationer in point of my health . As I shall behave my self , so I may be either expelled out of it , or admitted into it . Lord , let my distemper stop here , & go on further . Shoot not thy Murthering Pieces against that Clay-Castle , which surrendreth it self at thy first Summons . O spare me a little ! that I may recover my strength . I begge not to be forgiven , but to be forborn my Debt to Nature . And I onely do crave time , for a while , till I be better fitted , and furnished to pay it . XXIV . IT seemed strange to me when I was told , That Aqua-vitae ( which restores life to others ) should it self be made of the droppings of Dead Beer . And that Strong-waters should be extracted out of the Dreggs ( almost ) of small Beer . Surely many other excellent Ingredients , must concurre , and much Art must be used in the Distillation . Despair not then , O my Soul ! No Extraction is Impossible , where the Chymist is Infinite . He that is All in all , can produce any thing , out of any thing . And he can make my Soul , which by Nature is setled on his * Lees , and Dead in Sinne , to be quickned by the Infusion of his Grace , and purified into a pious Disposition . XXV . Lord , HOw easie is Pen and Paper-Piety for one to write Religiously . I will not say it costeth nothing , b●t it is farre cheaper to work one's Head , then ones Heart to Goodnesse . Some , perchance , may guesse me to be good by my writings , and so I shall Deceive my Reader . But if I do not desire to be good , I most of all deceive my self . I can make an hundred Meditations , sooner then subdue the least sinne in my soul . Yea , I was once in the mind , never to write more ; For fear lest my writings at the last day prove Records against me . And yet why should I not write ? that by Reading my own Book , the Disproportion betwixt my lines and my life , may make me blush my self , ( if not into goodnesse ) into lesse badnesse then I would do otherwise . That so my Writings may Condemne me , and make me to Condemne my self , that so God may be moved to acquit me . FINIS . Notes, typically marginal, from the original text Notes for div A40662e-200 * 1 Cor. 9.7 . Notes for div A40662e-340 * Iames 3 6. * Isaiah 38.14 . * Psal. 47. * Ephes. 5.19 . * Ioh. 21.13 * Dan. 2.33 . * Psal. 95.7 . * Num. 11.26 . * Num. 11.28 . * Ruth . 4.16 . * Prov. 30.15 . * Eccles. 12.5 . * Mat. 25.10 . * Num. 11.33 . * Gen. 43.12 . * Ephes. 4 3. * Revel. 3.20 . * Ioh. 20.19 . * Acts 12.10 . * Gen. 7.2 . * Iudges 20.16 . Notes for div A40662e-2520 Matth. 13.8 . * Matth. 25.18 . * Luke 19.20 . * Matth. 25.2 . * Psal. 2.8 . * Gen. 28 22. * Gen. 33 19. * Gen. 35 1. * Iohn . 18.16 . * 1 Cor. 10.13 . * 2 Cor. 1 8. * Rom. 4.18 . * 2 Pet. 1 10. * Matth. 1.7 , 8. * Rev. 11 7. * Matth. 17.1 . * Mark . 5.37 . * Mark . 14.33 . * Phil. 3.18 . * Matth. 4.11 . * 2 Sam. 18.23 . * Exod. 12.41 . * Rom. 9.28 . * Heb. 13 5. * Iosh. 1.5 . * Gen. 45 28. * Gen. 1.12 . * Gen. 1.16 . * Philemon . verse 22. * Matth. 10.10 . * Mark . 6.8 . * Psal. 66. * Pro. 30 9. * Mark . 9.25 . * Luke . 4.13 . * 2 Tim. 3.8 . * Exod. 7.12 . Notes for div A40662e-5520 * M. Varro , Solinus , Plinius , halicar. . &c. * Ephes. 5.16 . * Giraldus Cambrensis . & Cambder , in the description of th●t shire . * Plutarch . in Iul. Caesar . * Sir Iohn Heywood ▪ in the life of Edward the 6. * Psal. 19.12 . * Munsters Cosmography 3. Book . Page 878 * Iohn 16 33. * Cambden Brit : in Kent . Gualterus Mappaeus de nugis Curialium . * Iob. 17.14 . * Rom. 2.15 . * Annales Hybernici , in Anno 1204. & Cambdens Britt . pag. 797. * Lawfully I presume to apply a Popish Vision to confute a Popish Practice . * Livie libro Sexto , Cap. 20. * Isai. 5.2 . * Annales Hybernici , in Anno 1204. & Cambdens Britt . pag. 797. * Eccles. 10.11 . * Plutarch . in the life of Alex. the Great . * Iustin. lib. 18. Pag. 196. * ●om . 1.20 . * Cotenham . * Plutarch . in Theseo Notes for div A40662e-7870 * Rom. 1.30 . * Psal. 28.4 . * 1 Pet. 4.12 . * Matt. 6 3. * Ioel 2.8 . * Hosea . 2.6 . * Psal. 90.12 . * Dan. 3.27 . * Deut. 34.1 . * Zeph. 1.12 . 
A45148	----	The breathings of the devout soul Hall, Joseph, 1574-1656. This text is an enriched version of the TCP digital transcription A45148 of text R202348 in the English Short Title Catalog (Wing H370). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 61 KB of XML-encoded text transcribed from 45 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45148 Wing H370 ESTC R202348 12412021 ocm 12412021 61553 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45148) Transcribed from: (Early English Books Online ; image set 61553) Images scanned from microfilm: (Early English books, 1641-1700 ; 278:9) The breathings of the devout soul Hall, Joseph, 1574-1656. [2], 85 p. [s.n.], London : 1648. Attributed to Joseph Hall. Cf. Halkett & Laing (2nd ed.). Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Devotional literature. A45148 R202348 (Wing H370). civilwar no Select thoughts, one century. Also the breathings of the devout soul. By J.H. D.D. B.N. Hall, Joseph 1648 11546 50 0 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE BREATHINGS OF THE Devout Soul . LONDON , Printed , 1648. THE BREATHINGS OF THE Devout Soul . I. BLessed Lord God ; thou callest me to obedience ; and fain would I follow thee : but what good can this wretched heart of mine be capable of , except thou put it there ? thou know'st I cannot so much as wish to think well without thee ; I have strong powers to offend thee ; my sins are my own ; but whence should I have any inclination to good but from thee , who art only , and all good ? Lord , work me to what thou requirest , and then require what thou wilt . II. Lord God , whither need I go to seek thee ? Thou art so with me , as that I cannot move but in thee . I look up to heaven ; there I know thy Majestie most manifests it self ; but withall , I know that being here thou art never out of thy heaven , for it is thy presence onely that makes heaven : Oh give me to enjoy thee in this lowest region of thine heavenly habitation ; and as in respect of my naturall being , I live and move in thee , so let me not live and move spiritually , but with thee , and to thee . III. Whither now , O whither do ye rove O my thoughts ? Can ye hope to finde rest in any of these sublunary contentments , Alas ? how can they yeeld any stay to you , that have no settlement in themselves ? Is there not enough in the infinite good to take you up ; but that ye will be wandring after earthly varities ▪ Oh my Lord , how justly mightest thou cast me off with scorn , for casting any affective glances upon so base a rival ? Truly Lord , I am ashamed of this my hatefull inconstancy ; but it is thou only that must remedy it ; O thou that art the father of mercies pity my wildnesse , and weak distractions : Take thou my heart to thee , it is thine own ; keep it with thee , tye it close to thee by the cords of love , that it may not so much as cast down an eye upon this wretched and perishing world . IIII. Lord , I confesse to my shame , thou art a great loser by me ; for , besides my not improving of thy favors , I have not kept even-reckonings with thee ; I have not justly tallied up thy inestimable benefits : Thy very privative mercies are both without , and beyond my account ; for every evill that I am free from , is a new blessing from thee ; That I am out of bondage , that I am out of pain and misery , that I am out of the dominion of sin ; out of the tyranny of Satan , out of the agonies of an afflicted soul ; out of the torments of hell : Lord , how unspeakeable mercies are these ? Yet , when did I bless thee for any of them ? Thy positive bounties I can feel , but with a benummed and imperfect sence . Lord , do thou enlarge , and intenerate my heart ; make me truly sensible , as of my good received ; so of my escaped evils ; and take thou to thy self the glory of them both . V. Ah my Lord God , what heats and colds do I feel in my soul ? Sometimes I finde my self so vigorous in grace , that no thought of doubt dare shew it self ; and me thinks I durst challenge my hellish enemies ; another while I feel my self so dejected and heartlesse , as if I had no interest in the God of my salvation , nor never had received any certain pledges of his favour : What shall I say to this various disposition ? Whether , Lord , is it my wretchednesse to suffer my self to be rob'd of thee , for the time , by temptation ? or whether is this the course of thy proceedings in the dispensation of thy graces to the sons of men ; that thou wilt have the breathings of thy Spirit , as where , so how , and when thou pleasest ? Surely , O my God , if I did not know thee constant to thine everlasting mercies , I should be utterly disheartened with these sad intervals ; now , when my sense failes me , I make use of my faith ; and am no lesse sure of thee , even when I feel thee not , then when I finde the clearest evidences of thy gracious presence . Lord , shine upon me with the light of thy countenance ( if it may be ) alwaies ; but , when ever that is clouded , strengthen thou my faith ; so shall I be safe , even when I am comfortless . VI . O my God , I am justly ashamed to think what favors I have received from thee , and what poor returns I have made to thee : Truly Lord , I must needs say , thou hast thought nothing either in earth , or in heaven too good for me ; and I , on the other side , have grudg'd thee that weak● and worthless obedience which thou hast required of me : Alas , what pleasure could I have done to thee who art infinite , if I had sacrificed my whole self to thee , as thou commandest ? Thou art , and wilt be thy self , though the world were not ; it is I , I only that could be a gainer by this happy match ; which in my own wrong I have unthankfully neglected ; I see it is not so much what we have , as how we imploy it : O thou , that hast been so bountiful , in heaping thy rich mercies upon me , vouchsafe to grant me yet one gift more ; give me grace and power to improve all thy gifts to the glory of the giver ; otherwise , it had been better for me to have been poor , then ingrateful . VII . Ah Lord , What strugling have I with my weak fears ? how do I anticipate my evils by distrust ? What shall I do when I am old ? How shall I be able to indure pain ? How shall I pass through the horrid gates of death ? Oh my God , Where is my faith that I am thus surprized ? Had I not thee to up-hold , and strengthen my soul , well might I tremble and sink under these cares ; but now , that I have the assurance of so strong an helper , as commands all the powers of heaven , earth , and hell , what a shame is it for me to give so much way to my wretched infidelity , as to punish my self with the expectation of future evils ? Oh for the victorie that overcomes the world , even our faith ; Thou O God , art my refuge and strength , a very present help in trouble ; therefore will I not fear though the earth be removed , and though the mountains be carried into the midst of the Sea . VIII . Lord , I made account my daies should have been but an inch ; but thou hast ▪ made them a span long ; having drawn out the length of a crazie life beyond the period of my hopes : It is for something , sure , that thou hast thus long respited me from my grave , which look't for me many years ago : Here I am , O my God , attending thy good pleasure ; Thou know'st best what thou hast to do with me ; Dispose of me as thou wilt ; Only make me faithfull in all thy services ; resolute to trust my self with thee in all events ; carefull to be approved of thee in all my waies ; and crown my decayed age with such fruits as may be pleasing to thee , and available to the good of many ; Lastly , let me live to thee , and die in thee . IX . How oft , Lord , have I wondred to see the strange carriage of thine administration of these earthly affaires ; and therein to see thy marvailous wisdome , power , goodness , in fetching good out of evill ! Alas , we wretched men are apt enough to fetch the worst of evils , out of the greatest good , turning the grace of thee our God into wantonnesse : but how have I seen thee , of liveless stones to raise up children to Abraham , of sinners to make Saints ? out of a desperate confusion to fetch order ; out of a bloudy war , an happy peace ; out of resolutions of revenge , love ; out of the rock , water ; out of a persecuter , an Apostle ? How can I be discouraged with unlikelihoods , when I see thee work by contraries ? It is not for me , O my God , to examine or pre-judge thy counsailes ; take what waies thou wilt , so thou bring me to thine own end ; all paths shall be direct that shall leade me to blessedness . X. How many good purposes , O my God , have I taken up , & let fall to the ground again without effect ? how teeming hath this barren womb of my heart been of false conceptions ? but especially , when thy hand hath been smart and heavy upon me in mine affliction , how have I tasked my self with duties , and revived my firme resolutions of more strict obedience , which yet upon the continuance of my better condition , I have slackened ? Lord , it is from thee that I purposed well ; it is from my own sinfull weakness that I failed in my performances ; If any good come me , the will and the deed must be both thine ; The very preparations of the heart are from thee ; and if I have devised my way , it must be thou that directest my steps : O God , do thou ripen and perfect all the good motions that thou puttest into my soul ; and make my health but such as my sickness promised . XI . Every man , Lord , is unwilling that his name should dye ; we are all naturally ambitious of being thought on when we are gone ; those that have not living monuments to perpetuate them , affect to have dead ; if Absolon have not a son , he will yet erect a pillar : yet when we have all done , time eates us out at the last ; There is no remembrance of the wise more then of the foole for ever ; seeing that which now is , in the daies to come shall all be forgotten . O God , let it be my care and ambition , what ever become of my memory here below , that my name may be recorded in Heaven . XII . Thy wise providence , O God , hath so ordered it , that every mans minde seeks and findes contentment in some thing ; otherwise it could not be ( since we must meet with so frequent crosses in the world ) but that mans life would be burdensome to him ; one takes pleasure in his hauke or hound ; another in his horses and furnitures ; one in fair buildings ; another in pleasant walks and beautiful gardens ; one in travailing abroad ; another in the enjoying of the profits and pleasures of his home ; one in the increase of his wealth ; another in the titles of his honor ; one in a comfortable wife , another in loving and dutiful children ; but when all is done , if there be not somwhat els to uphold the heart in the evil day , it must sink . O God , do thou possesse my soul of thee ; let me place all my felicity in the fruition of thine infinite goodness ; so I am sure the worst of the world hath not power to render me other then happy . XIII . O Lord God , under how opposite aspects do I stand ▪ from the world ? how variously am I construed by men ? One pities my condition , another praises my patience ; One favors mee out of the opinion of some good that he thinks he sees in mee ; another dislikes me for some imagined evil : What are the eyes , or tongues of men to mee ? Let me not know what they say , or think of me , and what am I the better or worse for them ? they can have no influence upon me without my own apprehension : All is in what termes I stand with thee , my God ; if thou be pleased to look upon me with the eye of thy tender mercy and compassion , What care I to be unjustly brow-beaten of the world ? If I may be blessed with thy favour , let me be made a gazing-stock to the world , to Angels , and to men . XIV . Speak Lord , for thy servant heareth : What is it which thou wouldst have me do that I may finde rest to my soul ? I am willing to exercise my self in all the acts of piety which thou requirest ; I am ready to fast , to pray , to read ▪ to hear , to meditate , to communicate , to give alms , to exhort , admonish , reprove , comfort where thou bid'st me ; and if there be any other duty appertaining to devotion , or mercy , let me serve thee in it : But , alas , O my God , howsoever I know these works are in themselves well-pleasing unto thee , yet as they fall from my wretchedness , they are stained with so many imperfections , that I have more reason to crave pardon for them , then to put confidence in them ; and if I could performe them never so exquisitely , yet one sin is more then enough to dash all my obedience . I see then , O Lord , I well see there is no act that I can be capable ●o do unto thee , wherein I can finde any repose ▪ it must be thine act to me , which only can effect it ; It is thy gracious word , Come unto me all ye that labour , and are heavy laden , and I will give you rest ; Lo this rest must be thy gift , not my earning ; and what can be fi●er then gift ? Thou givesh it then , but to those that come to thee ; not to those that come not ; To those that come to thee laden and labouring under the sense of their own wretchedness ; not to the proud , and careless ; O Saviour , thy sinner is sufficiently laden with the burden of his iniquities ; lade thou me yet more with true penitent sorrow for my sins ; and inable me then to come unto thee by a lively faith ; Take thou the praise of thine own work ; Give me the grace to come ; and give me rest in coming . XV . O blessed Saviour , What strange variety of conceits do I finde concerning thy thousand years raign ? What riddles are in that prophesie ; which no humane tongue can aread ? where to fix the begining of that marvailous millenary , and where the end ; and what manner of raign it shall be , whether temporal , or spiritual ; on earth , or in heaven ; undergoes as many constructions , as there are pens that have undertaken it ; and yet ( when all is done ) I see thine Apostle speaks onely of the souls of thy martyrs , raigning so long with thee ; not of thy raigning on earth so long with those Martyrs ; How busie are the tongues of men , how are their brains taken up with the indeterminable construction of this enigmaticall truth ? when , in the mean time , the care of thy spirituall raign in their hearts , is neglected ; O my Saviour , whiles others weary themselves with the disquisition of thy personall raign here upon earth for a thousand years ; let it be the whole bent and study of my soul , to make sure of my personall raign with thee in heaven to all eternity . XVI . Blessed be thy name , O God , who hast made a good use even of hell it self ; How many Atheous hearts have been convinced by the very operations of Devils ? Those which would with the stupid Saducees , perswade themselves there are no spirits ; yet when they have sensibly found the marvellous effects wrought even by the base instruments of Satan ; they have been forced to confesse , Doubtless there is a God that rules the world ; for so great powers of evill spirits must necessarily evince the greater powers of good ; It is of thy wise and holy dispensation that thy good Angels do not so frequently exhibite themselves , and give so visible demonstrations of their presence to thy Saints , as the evill Angels do to their Vassals , though they are ever as present , and more powerfull ; What need they ; when thou so mightily over-rulest those malignant spirits , that thou forcest from them thine own glory , and advantage to thy chosen ? Lord , how much more shall all thy other creatures serve to thy praise , when thy very hellish enemies shall proclaim thy justice , goodness , omnipotence . XVII . Speculation , O Lord , is not more easie then practice is difficult ; how many have we known , who , as it was said of the Philosophers of old , know how to speak well , but live ill ; How many have written books of Chymistry , and given very confident directions for the finding out of that precious stone of the Philosophers , but how many have indeed made gold ? Practice is that which thou , O God , chiefly requirest and respectest ; who hast said , If ye know these things , blessed are ye if you do them ; Knowledg puffeth up , but love edifieth : O Lord do thou enlighten mine eyes with the knowledg of thy will ; but above all , do thou rectifie my affections , guide my feet into the wayes of thy commandements ; apply my heart to fulfill thy statutes alway ; and Prosper thou the work of my hands upon me , O prosper thou my handiwork . XVIII . How oft have I wondred , O Lord , at the boldness of those men , who knowing they must shortly die , yet dare do those things which will draw upon them eternity of torments ? What shall I say , but , The fool hath said in his heart , there is no God ; Surely , men love themselves well enough ; and would be loth to do that , which would procure them an inevitable misery and pain ; Did they therefore believe there were another world , and that they must be called to a strict reckoning for all their actions , and be doomed to an everlasting death for their wicked deeds , they durst not , they could not do those acts which should make them eternally miserable : Let me say to the most desperate ruffian ; there is poyson in this cup , drink this draught and thou diest ; he would have the wit to keep his lips close , and cast the potion to the ground ; were it not for their infidelity , so would men do to the most plausible ( but deadly ) offers of sin . O Lord , since I know thy righteous judgments ; teach me to tremble at them ; restrain thou my feet from every evill way ; and teach me so to walk , as one that looks every hour to appear before thy just , and dreadfull Tribunal . XIX The longer I live , O my God , the more do I wonder at all the works of thine hands : I see such admirable artifice in the very least and most despicable of all thy creatures , as doth every day more and more astonish my observation : I need not look so far as Heaven for matter of marvaile ( though therein thou art infinitely glorious ) whiles I have but a spider in my window , or a bee in my garden , or a worm under my feet : every one of these overcomes me with a just amazement ; yet can I see no more then their very out-sides ; their inward form which gives them their being , and operations , I cannot pierce into ; the less I can know , O Lord , the more let me wonder ; and the less I can satisfie my self with marvailing at thy works , the more let me adore the majesty and omnipotence of thee that wroughtest them . XX . Alas , my Lord God , what poor , weak , imperfit services are those ( even at the best ) that I can present thee withal ! How leane , lame , and blemished sacrifices do I bring to thine altar ! I know thou art worthy of more then my soul is capable to perform ; and fain would I tender thee the best of thine own : but , what I would that I do not ; yea , cannot do : Surely , had I not to do with an infinite mercy , I might justly look to be punished for my very obedience : But now Lord my impotence redounds to the praise of thy goodness ; for were I more answerable to thy justice the glory of thy mercy would be so much less eminent in my remission , & acceptance ; Here I am before thee , to await thy good pleasure ; thou knowest whether it be better to give me more ability , or to accept of that poor ability thou hast given me ; but since , when thou hast given me most ▪ I shall still , and ever stand in need of thy forgiveness ; Let my humble suit be to thee alwaies ▪ rather for pardon of my defects , then for a supply of thy graces . XXI . O my God ; how do I see many profane and careless souls spend their time in jollity and pleasure ▪ The harp and the Viol , the Tabret and the pipe , and wine are in their feasts ; Whiles I that desire to walk close with thee , in all conscionable obedience , droop and languish under a dull heaviness , and heartless dejection : I am sure I have a thousand times more cause of joy and cheerfulness , then the merriest of all those wilde and joviall spirits ; they have a world to play withall , but I have a God to rejoyce in ; their sports are triviall and momenta●ie ; my joy is serious , and everlasting : One ▪ dram of my mirth is worth a pound of theirs ▪ But , I confesse , O Lord , how much I am wanting to my self in not stirring up this holy fire of spirituall joy ; but suffering it to lie raked up under the dead ashes of a sad neglect : O thou , who art the God of hope , quicken this heavenly affection in my soul ; and fill me with all joy and peace in believing ; make my heart so much more light then the worldlings , by how much my estate is happier . XXII . What shall I do Lord ? I strive and tug ( what I may ) with my naturall corruptions , and with the spirituall wickednesses in high places which set upon my soul ; but sometimes I am foyled , and go halting out of the field ; it is thy mercy that I live , being so fiercely assaulted by those principalities , and powers ; it were more then wonder if I should escape such hands without a wound : Even that holy servant of thine who strove with thine Angel for a blessing , went limping away , though he prevailed ; what mervail is it that so weak a wretch as I , striving with many evill Angels for the avoidance of a curse , come off with a maime , or a scar ? But blessed be thy name , the wounds that I receive are not mortall ; and when I fall , it is but to my knees ▪ whence I rise with new courage and hopes of victory ; Thou who art the God of all power , and keepest the keys of hell and death , hast said , Resist the Devill , and he will flee from you ; Lord , I do and will by thy merciful ayd still and ever resist ; make thou my faith as stedfast , as my will is resolute ; Oh still teach thou my hands to war , and my fingers to fight ; arme thou my soul with strength , and at last according to thy gracious promise , crown it with victory . XXIII . Oh Lord God ; how ambitious , how covetous of knowledg is this soul of mine ? as the eye is not satisfied with seeing , nor the eare filled with hearing ; no more is the mind of man with understanding ; yea , so insatiable is my heart , that the more I know , the more I desire to know ; and the less I think I know : Under heaven there can be no bounds set to this intellectuall appetite : O do thou stop the mouth of my soul with thy self , who are infinite ; Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee : Alas , Lord , if I could know all creatures , with all their forms , qualities , workings ; if I could know as much as innocent Adam , or wise Solomon ; Yea more , if I could know all that is done in earth or heaven , what were my soul the better , if it have not attained the knowledg of thee : Since , as the Preacher hath most wisely observed , In much wisdome is much grief , and he that increaseth knowledg , increaseth sorrow ; Oh then , set off my heart from affecting that knowledg whose end is sorrow ; and fix it upon that knowledg , which brings everlasting life : And this is life eternal , to know thee the only true God ; and Jesus Christ whom thou hast sent . XXIV . O my God , what miserable uncertainties there are in these worldly hopes ! But yesterday I made account of an eminent advantage of my estate , which now ends in a deep loss . How did we lately feed our selves with the hope of a firme and during peace , which now shuts up in too much bloud ? How confidently did I relie upon the promised favour of some great friends , which now leave me in the suds , as the scom of ( a mis-called ) fortune ? In how slippery places , O Lord , do our feet stand ? If that may be said to stand which is ever sliding , never fixed ; And not more ●●ippery , then brittle ; so as there is not more danger of falling , then of sinking : With thee , O God , with thee only , is a constant immutability of happiness ; There let me seek it , there let me finde it ; and over-looking all the fickle objects of this vain world , let my soul pitch it self upon that blessed immortality which ere long it hopes to enjoy with thee . XXV . Lord God , What a wearisome circle do I walk in here below ; I sleep , and dress , and work , and eat , and work again , and eat again , and undress , and sleep again ; and thus wearing out my time find ▪ a satiety in all these , troublesome ; Lord , when shall I come to that state , wherein I shall do nothing but injoy thee ; do nothing but praise thee ; and in that one work shall finde such infinite contentment , that my glorified soul cannot wish to do any other ? and shall therein alone bestow a blessed eternity ? XXVI . O God , how troublesome and painful do I find this Sun of thine , whose scorching beams beat upon my head ? and yet , this excellent creature of thine is that , to which , under thee , we are beholden for our very life ; and it is thy great blessing to the earth , that it may enjoy these strong and forceable rayes from it ; Oh , Who shall be able to endure the burning flames of thy wrath , which thou intendest for the punishment , and everlasting torment of thine enemies ? And if men shall blaspheme the name of thee the God of heaven , for the great heat of that beneficiall creature , what shall we think they will do for that fire which shall be consuming them to all eternity ? Lord keep my soul from those flames , which shall be ever burning , and never , either quenched , or abated . XXVII Which way , O Lord , which way can I look , and not see some sad examples of misery : One wants his limbs with Mephibosheth , another his sight with Bartimeus , a third with Lazarus wants bread , and a whole skin ; One is pained in his body , another plundred of his estate , a third troubled in minde ; one is pined in prison , another tortured on the rack , a third languisheth under the loss of a deare son , or wife or husband ; Who am I Lord , that , for the present , I enjoy an immunity from all these sorrows ? I am sure none grones under them that hath deserved them more : It is thy mercy , thy meer mercy , O my good God , that any of these calamities have faln beside me ; Oh make me truly thankful for thine infinite goodness ; and yet onely so sensible of thy gracious indulgence this way ; as that when any of these evils shall seize upon mee , I may be no more dejected in the sense of them , then I am now overjoyed with the favor of their forbearance . XXVIII . O blessed God , what variety of gifts hast thou scattered amongst the sons of men ? To one thou hast given vigor of body , to another agility , beauty to a third ; to one depth of judgment , to another quickness of apprehension ; to one readiness and rarity of invention ; to another tenacity of memorie ; to one the knowledg of liberal arts , to another the exquisiteness of manuary skill ; to one worldly wealth , to another honour ; to one a wise heart , to another an eloquent tongue ; to one more then enough , to another contentment with a little ; to one valour , to another sagacity : These favors , O Lord ▪ thou hast promiscuously dispersed amongst both thy friends , and enemies : but oh , how transcendent are those spiritual mercies which thou hast reserved for thine own ; the graces of heavenly wisdome , lively faith , fervent charity , firme hope , joy in the holy Ghost and all the rest of that divine beauye . For any competency of the least of thy common blessings I desire to be thankful to thy bounty ; ( for which of them , O God , can I either merit or requite ? ) but oh for a soul truly and eagarly ambitious of those thy best mercies ; Oh let me ever long for them , and ever be insatiable of them ; Oh do thou fill my heart with the desire of them , and let that desire never finde it self filled . XXIX . How comfortable a style is that , O God , which thine Apostle gives to thine Heaven , whiles he cals it the inheritance of the Saints in light ? None can come there but Saints ; the ●oomes of this lower wo●d are taken up , commonly , with wicked men , with beasts , with Devils ; but into that heavenly Jerusalem no unholy thing can enter ; Neither can any Saint be excluded thence ; each of them have not only a share , but an entire right to thy glory : And how many just titles are there , O Saviour , to that region of blessedness ; It ▪ is thy Fathers gift , it is thy purchase , it is thy Saints inheritance ; theirs only in thy right ; by thy gracious adoption they are sons , and as sons , heires : co-heirs with thee of that blessed Patrimony ; so feoffed upon them , so possessed of them , that they can never be disseized : And ▪ Lord , how glorious an inheritance it is ! An inherit●nce in light : In light incomprehensible , in light inaccessible : Lo , the most spirituall of all thy visible creatures is light ; and yet this light is but the effect , and emanation of one of thy creatures ▪ the Sun ; and serves only for the illumination of this visible world ; but that supernal light is from the Al-glorious beams of thy Divine Majesty , diffusing themselves to those blessed spirits , both Angels , and Souls of thy Saints , who live in the joyful fruition of thee , to all eternity : Alas , Lord , we do here dwell in darkness , and under an uncomfortable opacity , whiles thy face is clouded from us with manifold temptations there above , with thee , is pure light , a constant noon-tide of glory ; I am here under a miserable and obscure wardship ; Oh teach me to despise the best of earth ; and ravish my soul with a longing desire of being possessed of that blessed inheritance of the Saints in light . XXX . What outward blessing can be sweeter then civill peace ? What judgment more heavy then that of the sword ? Yet , O Saviour , there is a peace which thou disclaimest ; and there is a sword which thou challengest to bring ▪ Peace with our corruptions is warr against thee ; and that war in our bosomes , wherein the spirit fighteth against the flesh , is peace with thee O let thy good Spirit raise and foment this holy and intestine war more and more within me . And as for my outward spirituall enemies ; how can there be a victory without war ; and how can I hope for a crown without victory ? O do thou ever gird me with strength to the battle ; inable thou me to resist unto bloud ; make me faithfull to the death , that thou maist give me the crown of life . XXXI . O Lord God ; how subject is this wretched heart of mine to repining , and discontentment ? If it may not have what it would , how ready it is ( like a froward child ) to throw away what it hath . I know and feel this to be out of that naturall pride which is so deep rooted in me ; for could I be sensible enough of my own unworthinesse , I should think every thing too good , every thing too much for me : my very being , O Lord , is more then I am ever able to answer thee ; and how could I deserve it when I was not ? but that I have any helps of my wel-beeing here ; or hopes and means of my being glorious hereafter , how far is it beyond the reach of my soul ? Lord , let me finde my own nothingness ; so shall I be thankfull for a little , and , in my very want , blesse thee . XXXII . Where art thou , O my God ? whither hast thou withdrawn thy self ? it is not long , since I found thy comfortable presence with my soul ; now I misse thee , and mourn and languish for thee : Nay , rather , where art thou O my soul ? my God is where he was ; neither can be any other then himself ; the change is in thee , whose inconstant disposition varies continually , and cannot finde it self fixed upon so blessed an object . It will never be better with me , O my God , until it shall please thee to stablish my heart with thy free Spirit ; and to keep it close to thee , that it may not be carried away with vain distractions , with sinful temptations : Lord my God , as thou art alwaies present with me , and canst no more be absent , then not be thy self ; so let me be alwaies with thee , in an humble , and faithful acknowledgment of thy presence ; as I can never be out of thine all-seeing eye ; so let mine eyes be ever bent upon thee who art invisible ; Thou that hast given me eyes , improve them to thy glorie and my happiness . XXXIII . My bosome , O Lord , is a Rebeccaes ▪ womb , there are twins striving within it ; a Jacob and Esau , the old man and the new : whiles I was in the barren state of my ●nregeneration all was quiet within me ; now this strife is both troublesome , and paineful ; so as nature is ready to say , If it be so , why am I thus ? But withal , O my God , I bless thee for this happy unquietness ; for I know there is just cause of comfort in these inward struglings ; my soul is now not unfruitful , and is conceived with an holy feed which wrestles with my natural corruptions ; and if my Esau have got the start in the priority of time ; yet my Jacob shall follow him hard at the heele , and happily supplant him ▪ And though I must nourish them both , as mine , yet I can , through thy grace , imitate thy choice ; and say with thee , Jacob have I loved , and Esau have I hated ; Blessed God , make thou that word of thine good in me , That the elder shall serve the younger . XXXIV . Alas , my Lord God , how small matters trouble me ? every petty occurrence is ready to rob me of my peace ; so as , me thinks , I am like some little cock-boat in a rough Sea , which every billow topples up and down , and threats to sink : I can chide this weak pusillanimity in my self ; but it is thou that must redress it : Lord , work my heart to so firme a setledness upon thee , that it may never be shaken ; no not with the violent gust● of temptation ; much lesse with the easie gales of secular misaccidents : Even when I am hardest pressed , in the multitude of the sorrows of my heart , let thy comforts refresh my soul ; but for these sleight crosses , oh teach me to despise them , as not worthy of my notice , much less of my vexation : Let my heart be taken up with thee , and then , what care I whether the world smile or frown . XXXV . What a comfort it is , O ▪ Saviour , that thou art the first fruits of them that sleep : Those that die in thee , do but sleep : Thou saidst so , once , of thy Lazarus ; and maist say so of him again ; he doth but sleep still ▪ His first sleep was but short , this latter , though longer , is no less true ; out of which he shall no less surely awake at thy second call , then he did before at thy first ; His first sleep and waking was singular , this latter is the same with ours ; we all lie down in our bed of earth , as sure to wake , as ever we can be to shut our eyes ; In , and from thee , O blessed Saviour , is this our assurance ; who art the first fruits of them that sleep : The first handfull of the first fruits was not presented for it self , but for the whole field , wherein it grew ▪ The vertue of that oblation extended it self to the whole crop : Neither didst thou , O blessed Jesu , rise again for thy self only , but the power and vertue of thy resurrection reaches to all thine ; so thy chosen Vessel tels as : Christ the first fruits , afterwards they that are Christs at his coming ▪ So as , though the resurrection be of all the dead , both just and unjust ; yet to rise by the power of thy resurrection , is so proper to thine own , as that thou , O Saviour , hast styled it the resurrection of the just ; whiles the rest shall be drag'd out of their graves by the power of thy God-head to their dreadful judgment : Already therefore , O Jesu , are we risen in thee : and as sure shall rise in our own persons ; The Loco-motive faculty is in the head ; Thou who art our head art risen , we who are thy members must , and shall follow : Say then , O my dying body , say boldly unto Death , Rejoyce not over me , O mine enemy , for though I fall , yet I shall rise again : Yea , Lord , the vertue of thy first fruits diffuseth it self , not to our rising only , but to a blessed immortality of these bodies of ours : for , as thou didst rise immortall and glorious , so shall we by , and with thee ; Who shalt change these vile bodies , and make them like to thy glorious body . The same power that could shake off death , can put on glory and Majesty : Lay thee down therefore , O my body , quietly and cheerfully ; and look to rise in another hue ; Thou art sown in corruption , thou shalt be raised in incorruption ; thou art sown in dishonour , thou shalt be raised in glory ; thou art sown in weaknesse , but shalt be raised in power . XXXVI . In this life , in this death of the body ; O Lord , I see there are no degrees , though differences of time ; The man that dyed yesterday is as truly dead , as Abel the first man that dyed in the world ▪ and Methuselah that lived nine hundred sixty nine years , did not more truly live , then the childe that did but salute , and leave the world ; but in the life to come , and the second death , here are degrees ; degrees of blessedness to the glorified , degrees of torments to the damned ; the least whereof is unspeakable , unconceivable : Oh thou that art the Lord of life and death , keep my soul from those steps that go down to the chambers of death ; and once set it ( for higher I dare not sue to go ) but over the threshold of glory and blessedness . XXXVII . O Lord my God , I am as very a Pilgrime as ever walked upon thy earth ; Why should I look to be in any better condition then my neighbours , then my forefathers ? Even the best of them , that were most fixed upon their inheritance , were no other then strangers at home : It was not in the power of the world to naturalize them , much less to make them enroll themselves free-Denizons here below ; they knew their country , which they sought , was above ; so infinitely rich , and pleasant , that these earthly regions which they must pass thorough , are , in comparison , worthy of nothing but contempt . My condition is no other then theirs ; I wander here in a strange country ; What wonder is it , if I meet with forrainers fare , hard usage , and neglect ? Why do I intermeddle with the affaires of a nation that is not mine ? Why do I clog my self in my way with the base and heavy lumber of the world ? Why are not my affections homeward ? Why do I not long to see and enjoy my fathers house ? O my God , thou that hast put me into the state of a Pilgrim , give me a Pilgrims heart ; set me off from this wretched world wherein I am ; let me hate to think of dwelling here ; Let it be my only care how to pass through this miserable wilderness to the promised land of a blessed eternitie . XXXVIII . One Talent at the least , O Lord , hast thou put into my hand ; and that sum is great to him that is not worth a dram ; but , alas , what have I done with it ? I confess I have not hid it in a napkin ; but have been laying it out to some poor advantage ; yet surely the gain is so unanswerable , that I am afraid of an Audit ▪ I see none of the approved servants in the Gospel brought in an increase of less value then the receit ; I fear I shall come short of the sum . O thou , who justly holdest thy self wronged with the style of an austere master , vouchsafe to accept of my so mean improvement ; and thou , who valuedst the poor widows mites above the rich gifts cast into thy Treasurie , be pleased to allow of those few pounds that my weak indevors could raise from thy stock and mercifully reward thy servant , not according to his success , but according to his true intentions of glorifying thee . XXXIX . What a word is this which I hear from thee , O Saviour ; Behold I stand at the doore and knock ! Thou which art the Lord of life , God blessed for ever , to stand and knock at the door of a sinful heart ! Oh what a praise is this of thy mercy and long suffering ? What a shame to our dull neglect and graceless ingratitude ? For a David to say I waited patiently upon the Lord ; Truly my soul waiteth upon God ; it is but meet and comely ; for it is no other then the duty of the greatest Monarchs on earth , yea , of the highest Angels in Heaven to attend their Maker ; but for thee the great God of Heaven to wait at the door of us sinful dust and ashes , what a condescension is this , what a longanimity ? It were our happiness , O Lord , if upon our greatest suit and importunity we might have the favor to entertain thee into our hearts ; but that thou shouldst importune us to admit thee , and shouldst wait at the posts of our doors , till thine head be filled with dew , and thy locks with the drops of the night , it is such a mercy , as there is not room enough in our souls to wonder at . In the mean time what shall I say to our wretched unthankfulnes ; and impious negligence ? Thou hast graciously invited us to thee , and hast said ; knock and it shall be opened ; and yet thou continuest knocking at our doors , and we open not ; willingly delaying to let in our happiness ; we know how easie it were for thee to break open the brasen doors of our brests , and to come in ; but the Kingdome of Heaven suffers not violence from thee , though it should suffer it from us ; Thou wilt do all thy works in a sweet and gracious way ; as one who will not force , but win love ; Lord , I cannot open unless thou that knock'st for entrance , wilt be pleased to inable me with strength to turn the key , and to unbolt ▪ this unweldy bar of my soul . O do thou make way for thy self by the strong motions of thy blessed Spirit , into the in-most rooms of my heart ; and do thou powerfully incline me to mine own happiness : els , thou shalt be ever excluded , and I shall be ever miserable . XLI . In what pangs couldst thou be , O Asaph , that so woful a word should fall from thee , Hath God forgotten to be gracious ? Surely , the temptation went so high , that the next step had been blasphemie ; Had not that good God , whom thy bold weakness questions for forgetfulness , in great mercy remembred thee and brought thee speedily to remember thy self and him , that which thou confessest to have been infirmity , had proved a sinful despair : I dare say for thee , that word washed thy cheeks with many a tear , and was worthy of more ; For , O God , What can be so dear to thee as the glory of thy mercy ? There is none of thy blessed attributes which thou desirest to set forth so much unto the sons of men , and so much abhorrest to be disparaged by our detraction , as thy mercy : Thou canst , O Lord , forget thy displeasure against thy people ; thou canst forget our iniquities , and cast our sins out of thy remembrance ; but thou canst no more forget to be gracious , then thou ●anst cease to be thy self ; O my God , I sin against thy justice hourly , and thy mercy interposes for my remission ; but oh keep me from sinning against thy mercy ; What plea can I hope for , when I have made my Advocate mine enemy ? XLI . How happy , O Lord , is the man that hath thee for his God ? He can want nothing that is good ; he can be hurt by nothing that is evill ; his sins are pardoned , his good indeavors are accepted ; his crosses are sanctified ; his prayers are heard ; all that he hath are blessings , all that he suffers are advantages ; his life is holy , his death comfortable , his estate after death glorious ; Oh that I could feel thee to be my God ; that I could enjoy an heavenly communion with thee ▪ In vain should earth or hell labour to make me other then blessed . XLII . How just a motion is this of thine , O thou sweet , singer of Israel ; O love the Lord , all ye his Saints ; Surely they can be no Saints that love not such a Lord ; Had he never been good to them , yet that infinite goodness which is in himself , would have commanded love from Saints : Yet , how could they have been Saints , if he had wholly kept his goodness to himself ? In that then he hath made them Saints , he hath communicated his goodness to them , and challengeth all love from them ; and being made such , how infinitely hath he obliged them with all kinds of mercies ? How can ye choose O ye Saints but love the Lord ? What have ye , what are ye , what can ye be , but from his meer bounty ? They are sleight favours that he hath done you for the world ; in these his very enemies share with you ; How transcendent are his spirituall obligations ! Hath he not given you his Angels for your attendants ; himself for your Protector ; his Son out of his bosome for your Redeemer ; his Spirit for your Comforter ; his heaven for your inheritance ? If gifts can attract love ; O my God , Who can have any interest in my heart but thy blessed self , that hast been so infinitely munificent to my soul ? Take it to thee , thou that hast made and bought it ; enamour it thoroughly of thy goodness ; make me sick of love ; yea let me die for love of thee , who hast loved me unto death that I may fully enjoy the perfection of thy love , in the height of thy glory . XLIII . Lord , how have I seen men miscarried into those sins , the premonition whereof they would have thought incredible , and their yeildance thereto , impossible ? How many Hazaels hath our very age yeilded , that if a Prophet should have fore-told their acts , would have said , Is thy servant a dog that he should do these great things ? Oh my God , why do not I suspect my self ? What hold have I of my self more then these other miserable examples of humane frailtie ? Lord God , if thou take off thy hand from me , what wickedness shall escape me ? I know I cannot want a tempter ; and that tempter cannot want either power , or malice , or skill , or vigilance or baits , or opportunities ; and for my self , I find too well , that of my self I have no strength to resist any of his temptations : O for thy mercies sake , uphold thou me with thy mighty hand ; stand close to me in all assaults ; shew thy self strong in my weakness : Keep back thy servant from presumptuous sins ; Let them not have dominion over me ; then ( onely ) shall I be upright , and shall be innocent from the great transgression . XLIV . It is thy title , O Lord , and only thine , that thou givest songs in the night : The night is a sad and dolorous season ; as the light contrarily is the image of cheerfulness ; like as it is in bodily pains and aches , that they are still worst towards night ; so it is in the cares and griefs of mind ; then they assault us most when they are helpt on by the advantage of an uncomfortable darkness : Many men can give themselves songs in the day of their prosperity ; who can but howl in the night of their affliction ; but for a Paul and Silas to sing in their prison at mid-night ; for an Asaph to call to remembrance his song in the night , this comes onely from that Spirit of thine , whose peculiar style is the Comforter : And surely , as musick sounds best in the night , so those heavenly notes of praise which we sing to thee our God in the gloomy darkness of our adversity , cannot but be most pleasing in thine ears : Thine Apostle bids us ( which is our ordinary wont ) when we are merry to sing , when afflicted , to pray ; but if when we are afflicted we can sing , ( as also when we are merriest we can pray ) that ditty must needs be so much more acceptable to thee , as it is a more powerful effect of the joy of thy Holy Ghost ; O my God , I am conscious of my own infirmity ; I know I am naturally subject to a dull and heavy ▪ dumpishness , under whatsoever affliction ; Thou that art the God of all comfort , remedy this heartless disposition in me ; pull this lead out of my bosome ; make me not patient only , but cheerful under my trials , fill thou my heart with joy , and my mouth with songs in the night of my tribulation . XLV . It is a true word , O Lord , that thy Seer said of thee long ago ; The Lord seeth not as man seeth : Man sees the face , thou seest the heart ; man sees things as they seem , thou seest them as they are ; many things are hid from the eyes of men , all things lie open and displaid before thee . What a madness then were it in me to come disguised into thy presence ▪ & to seek to hide my counsels from thine al-seeing eyes ? I must be content , Lord , to be deluded here by fair appearances ; for I may not offer to look into the bosoms of men , which thou hast reserved for thy self ; it is only the out-side that I can judg by ; Yea , O God , if I shall cast my eyes inward , and look into my own brest , even there I find my self baffled at home ; The heart of man is deceitful above all things ; who can know it ? None but those piercing eyes of thine can discover all the windings and turnings of that intricate piece . What would it avail me , O Lord , to mock the eyes of all the world with asemblance of holiness , whilst thou shouldst see me false and filthy ? Should I be censured by a world of men , when I am secretly allowed by thee , I could contemn it , yea glory in their unjust reproach ; But if thine eye shall note me guilty , to what purpose is all the applause of men ? O thou that art the God of truth ; do thou open , and dissect this close heart of mine ; search every fibre that is in , or about it ; and if thou findest any ill blood there , let it out ; and if thou findest any hollowness , fill it up ; and so work upon it , that it may be approved of thee that madest it ; as for men , it shall be alike to me whether they spend their breath or save it ▪ XLVI . Lord God , What a world of treasure hast thou hid in the bowels of the earth , which no eye of man ever did , or shall , or can see ? What goodly plants hast thou brought forth of the earth , in wilde , unknown regions , which no man ever beheld ? What great wits hast thou shut up in a willing obscurity , which the world never takes notice of ? In all which thou shewest , that it is not only the use and benefit of man which thou regardest in the great variety of thy creation , and acts of administration of the world , but thine own glory , and the fulfilling of thine own good pleasure ; and if onely the Angels of heaven be witnesses of thy great works , thou canst not want a due celebration of thy praise ; It is just with thee , O God , that thou shouldst regard only thy blessed self , in all that thou doest , or hast done ; for all is thine , and thou art all : Oh that I could sincerely make thee the perfect scope of all my thoughts , of all my actions ; that so we may both meet in one and the same happy end , thy glory in my eternall blessedness . XLVII . Indeed , Lord , as thou saist , the night commeth when no man can work ; What can we do , when the light is shut in , but shut our eyes , and sleep ? When our senses are tyed up , and our limbs laid to rest , what can we do , but yeeld our selves to a necessary repose ? O my God , I perceive my night hastening on apace , my Sun draws low , the shadows lengthen , vapours rise , and the air begins to darken ; Let me bestir my self for the time ; let me lose none of my few hours ▪ Let me work hard a while ; because I shall soon rest everlastingly . XLVIII . Thou seest , Lord , how apt I am to contemn this body of mine ; Surely when I look back upon the stuffe whereof it is made , no better then that I tread upon ; and see the loathsomness of all kinds that comes from it ; and feel the pain that it oft times puts me to , and consider whither it is going , and how noisome it is above all other creatures upon the dissolution ; I have much adoe to hold good terms with so unequal a partner ; But on the other side ; when I look up to thy hand , and ●●e how fearfully and wonderfully thou hast made it ▪ what infinite cost thou hast bestowed upon it , in that thou hast not thought thine own blood too dear to redeeme it ▪ that thou hast so far honour'd it , as to make it the Temple of thy holy Ghost ; and to admit it into a blessed communion with thy self ; and hast decreed to do so great things for it hereafter ; even to cloath it with immortality , and to make it like unto thy glorious body ; I can bless thee for so happy a mate ; and with patience digest all these necessary infirmities ; and now I look upon this flesh , not as it is , withered and wrinkled ; but as it will be , shining and glorified . O Lord , how vile so ever this clay is in it self ; yet make mee in thine interest and my hopes so enamoured of it , as if I did already finde it made celestial . Oh that my faith could prevent my change , and anticipate my ensuing glory . XLIX . Lord , what a dreadful favor was that which thou shewedst to thy Prophet Elijah , to send a fiery chariot for him , to conveigh him up to Heaven ! I should have thought that the sight of so terrible a carriage should have fetcht away his soul before-hand , and have left the body groveling on the earth : But that good Spirit of thine , which had fore-signified that fiery rapture , had doubtless fore-armed thy servant with an answerable resolution to expect , and undergoe it : Either he knew that chariot , how ever fearful in the appearance , was onely glorious , and not penal ; Or els he cheerfully resolved that such a momentany pain in the change would be followed with an eternity of happiness : O God , we are not worthy to know whereto thou hast reserved us : Perhaps thou hast appointed us to be in the number of those , whom thou shalt finde alive at thy second coming ; and then the case will be ours ; we shall pass through fire to our immortality : or , if thou hast ordained us to a speedier dispatch , perhaps thou hast decreed that our way to thee shall be through a fiery triall . O God , what ever course thou in thine holy wisdom hast determined for the fetching up my soul from this vale of misery , and tears , prepare me thoroughly for it ; and do thou work my heart to so lively a faith in thee , that all the terrours of my death may be swallowed up in an assured expectation of my speedy glory : and that my last groans shall be immediately seconded with eternall Allelujahs , in the glorious Chore of thy Saints and Angels in Heaven . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45148e-80 1 Joh. 5. 4. Psal. 46. 1. 2. Psal. 39. 6. Jude 4. Prov. 16. 1. Prov. 16. 9. Eccles 2. 16. Matth. 11. 28. 1 Cor. 8. 1. Psal. 119. 112. Psal 90. 17. Rom. 7. 15. Jsa. 5. 12. Rom. 15. 13. Ephes. 6. 12. Psal. 144 ▪ 1. Eccles. 1. 8. P● . 73. 25. Eccles. 1. 18. Joh. 17. 3. Rev. 16. 9. Rom. 8. 17. Ps. 51. 12. Gen. 25. 22. 1 Cor. 15. 23. Act. ●4 . 15. Luk. 14. 14. Micah 7. 8. Phil. 3. 21. 1 Cor. 15. 42 , 43. Heb. 11. 13 , 14 , 15. Luk. 19. 16. 17 , 18 , 19. Ps. 40. 1. Ps. 62. 1. Cant. 5. 2. P● . 77 ▪ 9. Micha . 7. 18 , 19. Psal. 31. 23. 2 Kings . 8. 13. Psal. 19. 13. Job 35. 10. Eccles. 11. 7. Act. 16. 25. Ps. 77. 6. 1 Sam. 16. 7. 
A16680	----	A spiritual spicerie containing sundrie sweet tractates of devotion and piety. By Ri. Brathwait, Esq. Brathwaite, Richard, 1588?-1673. 1638 Approx. 319 KB of XML-encoded text transcribed from 250 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A16680 STC 3586 ESTC S106112 99841837 99841837 6451 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A16680) Transcribed from: (Early English Books Online ; image set 6451) Images scanned from microfilm: (Early English books, 1475-1640 ; 1477:09) A spiritual spicerie containing sundrie sweet tractates of devotion and piety. By Ri. Brathwait, Esq. Brathwaite, Richard, 1588?-1673. Jacobus, de Gruytrode, fl. 1440-1475. [22], 470, [4] p. Printed by I. H[aviland] for George Hutton at his shop within turning stile in Holborne, London : 1638. Most of the material is translated from Jacobus de Gruytrode and other authors. With an additional title page, engraved: A spirituall spicerie; containing sundrie sweete tractats of devotion & piety. London. Printed by I.H. for Geo: Hutton. at [drawing of a turning stile] in Holb:. Printer's name from STC. Reproduction of the original in Princeton Theological Seminary. Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2003-02 TCP Assigned for keying and markup 2003-03 Aptara Keyed and coded from ProQuest page images 2003-04 Judith Siefring Sampled and proofread 2003-04 Judith Siefring Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SPIRITVAL SPICERIE : Containing Sundrie sweet Tractates of Devotion and Piety . By RI. BRATHWAIT , Esq. Cant. c. 1. 12. c. 5. 13. My Welbeloved is as a bundle of Myrrhe unto mee : he shall lye betweene my brests . His cheekes are as a bed of Spices . LONDON , Printed by I. H. for George Hutton at his shop within Turning stile in Holborne . 1638. TO THE TRVLY ENNOBLED , THOMAS , LORD FAUCONBERGE , Baron of YAROM : Together With his pious Progeny , those succeeding Branches of a prospering Family : R. B. Zealously Dedicates this Spirituall Spicerie . Vpon the translation of his Divine Dialogue . TO you ( my Lord ) who knowes th' Originall , This may seeme fruitlesse ; yet these sacred flowres , Like a Bride-posie at a Nuptiall , May tender choice content to some of yours , Which blest effect would crowne this Worke of ours : That we should be so happy as to give Where we do love , RULES how to dye and live . " Which for his Sake we aske that is our Saviour , " That we may live in 's feare , dye in his favour . A TITLE-TABLE ; Or Short Summarie of all such Tractates , Meditations , Prayers , Contemplations , and Motives to Piety , as are comprised within this SPIRITUALL SPICERIE . A Divine Dialogue ; or a comfortable Conference betwixt our Saviour and a Sinner : with the Life of GR●YTRODIUS , the Author : Professant of a strict disciplinary Order . Page 1. A familiar Expostulation of the Flesh , to GOD the Father , touching C●RIST . pag. 53. An Answer of the Father to the Flesh. p. 61. A pithy Meditation upon this Expostulation and Answer , to inflame the Soule with a devout fervour . p. 65. Generall Rules of living well . p. 69. The Sorrowfull Soules Solace . p. 82. A Meditation referring to the former Ejaculation . p. 93. Mans-Mutability . p. 95. Minds-Tra●quillity . pag. 103. A Me●itation containing the praise of Peace , and her Beautie . p. 109. Christian Philosophy . p. 113 The Soules Jubilee . p. 121. The Christian Store-house . p. 144. Man his owne Foe . p. 153. Two devout Prayers , or Meditations of F. Lewis of Granado . p. 164. & 167. A short and fruitfull Confession of a Sinner unto God , for obtaining Contrition . p. 179. A Confession of Sinnes . p. 183. A Prayer before the holy Communion . p. 187. A Prayer after celebration of the holy Communion . p. 190. An other Prayer . p. 193. A Prayer for all Judges , and Justiciaries . p. 196. A Prayer for peace or tranquillity of minde . p. 201. Of the presence of the Conscience in every place . p. 206. A Pithy Consideration inforcing in us to the former Subject a more serious Meditation . p. 209. A Closing Sonnet upon these Miscellane Meditations . p. 223. A Reply to a rigid Precisian , rendring him in a sententions Sapphicke of the Poet , all satisfaction . p. 226. A Christian Diall ; which may serve well to shadow out our houres , number our dayes , direct our wayes , contract our yeares , and regulate our desires . p. 228. The Life of Ioannes Lanspergius , a Carthusian ; Author of that Christian Diall . p. 230. A briefe institution , with an Exer●ise for an happie dea●h : expressed in a familiar Conference betwixt God and the Soule . Wholesome Admonitions , teaching a Christian how to dye well . p. 252. An Exercise , whereby ●arely , or whensoever thou willest , thou maist poure out thy heart unto God , for a good death . p. 257. An Oblation of Christ and his meri●s to his Father . p. 261. The Dying mans Diary , or a Christians Memento mori ; divided into a five dayes Exercise . p. 264. Profitable Counsell for one approaching neare the point of death . p. 265. An Exercise , wherein the sicke person with sighes and groanes , may resigne himselfe unto God , and ●ervently desire , that he may deserve to be joyned unto him . p. 270. A Christians Last-will , or Testament ; containing a Protestation or Testament , not unprofitable to be repeated , or meditated of every Christian at the point of death . p. 281. An Elegie of Saint Dionysius , of the judgement of death . p. 288. An Epistle of Ludovious Blosius , written to an especiall friend , upon the perfecting and publishing of his Worke entituled , The Parlour of the Soule . p. 290. Certaine choice or Select Sayings of D. Henricus Suso : of the love of the World , and of the love of God. p. 304. Of the Passion of our Lord. p. 309. Of the holy Eucharist . p. 313. Of resigning , denying , and mortifying ones selfe . p. 316. The Passionate● Pilgrim ; Breathing a Contemplative Mans Exercise : off●ring a P●nitent Soules Sacrifice . p. 325. Deaths Memoriall . p. 336. Deaths distinction . p. 343. Holy Memorialls ; or Heavenly Memento's . p. 345. Of his Conception . Memoriall I. ibid. Of his Birth . Memoriall II. p. 352. Of his Childhood . Memoriall III. p. 360. Of his Youth . Memoriall IV. p. 367. Of his Manhood . Memoriall V. p. 375. Of his Age. Memoriall VI. p. 383. His Pleasures . Memoriall VII . p. 395. His Labours . Memoriall VIII . p. 406. His Life . Memoriall IX . p. 417. His Death . Memoriall . X. p. 443. THE LIFE Of JACOBUS GRUYTRODIUS , Author of this Divine Dialogue : Or Christian Manuall , faithfully rendred according to the Originall . IACOBUS GRUYTRODIUS , a German , a man singularly versed divine and humane Learning : And opposite in constancy of opinion , and consonancie of doctrine , to those surreptitious Errours of the Time ; who , as hee had commendably passed his youth in the Liberall Sciences , so hee consecrated and happily bestowed the residue of his time to the honour of God , in a devout privacie : having his pen ever vers'd in Works of devotion and piety : never in arguments of division or controversy . He lived in the yeare M. CCCC.LXXII . A Divine Dialogue ; Or A Comfortable Conference betwixt our SAVIOUR , and a SINNER . Sinner . PArdon mee ( I beseech thee ) my most gracious Lord Jesu CHRIST , thy most unworthy and unhappy Servant , desirous to talke a while with thee , and of thee . Christ. Why , Who art thou ? Sinner . A sinfull man , who unhappily and rashly have fallen into the misery , and filthinesse of sundry sinnes , and much more unhappily am ready to fall into eternall misery , and calamity after the end of this life . Christ. Thou needest not feare this fearfull fall , if thou wilt but doe so much as truly repent thee of thy sinnes committed , and henceforth abstaine from those sinnes whereof thou hast repented . For I , most tender in my compassion towards thee , out of meere love descended from the royall Throne of mine high glory , to unmeasurable dolour and anxiety , all which I willingly suffered in my flesh , in my mind , in my members , and senses , to the end that I might deliver thee from the eternall torments of hell , and bestow on thee the joy of Heaven . Doubt nothing therefore touching thine offences : I will forget them all , so thou forget thine evill affection , and depraved custome . I will forget , ( I say ) and blot out thine iniquity , and as farre distant as the East is from the West , so farre will I divide thee from thy sinne : I will cleanse thee : Neither will I cease till I fulfill thee throughout : that , Where sin hath abounded , grace likewise may superabound . Yet I would beloved , I would be trusted , I would with sighs and teares be intreated , than which no sweeter melody can unto me be tendred . Sinner . O my crucified JESU , I know I am dearer to thee than I am to my selfe ; for to thee I am alwayes deare , who ( as it is written ) Lovest all things that are , and hatest nothing of those which thou hast made . But man is not alwaies equally deare to himselfe as he is unro thee : because hee that loveth iniquity , hateth his own● soule . Christ. This have I shewn in the continuall sorrowes of my whole cru●ified life . For I received the Crosse of my Passion in the Womb of my mother , and continually bore it in my heart , and confirmed it with much austerity in my body . So as that I might purposely shew the unmeasurablenesse of the sorrowes of my soule ; my finall passion then approaching , it was my will to sweat blood thorow all my members , and that , ( which lay hid as a secret of my crucifying , from the wombe of my Mother ) with sensible signes , to reveale to my faithfull ones , which seemed fittest to be at my passage , and poin● of death . Sinner . I conceive ( my good JESU ) how in that bloudy sweat , with which thou wert deep-died and engrained in all thy members , thy blessed soule wholly suffered , because it is whole in every part of the body , yea and the very life of the body . But tell me what thou requirest of me , for so great anguish continually sustained for me ? Christ. Onely to love me againe . For to this end have I suffered my passion , that I might purchase thy affection . Sinner . Surely most worthy art thou to bee loved , because thou art good in thy selfe : and none good but God alone : And because thou art the Lord , delivering from the power and slavery of the Devill : And because thou art God , forgiving sinnes , which none forgiveth but God alone : And because thou lovest those that love thee : Whence it is that thou sayest , I love those that love mee : And because thou hearest those that begge of thee : whence one saith , I have loved the Lord , because hee will heare mee . Thou also , as the peace of charity , comming into the world , to warme and inflame the cold and lukewarme , hast said , I came , that they might have life : to wit , the life of grace in this life , and more abundantly , to wit , of glory in the life to come . Christ. Surely there is nothing , which may so inflame the fire of Gods love in thy heart , as a continuall consideration and meditation of this speech of mine : I came , that they might have life , and that more abundantly . And of that much like unto this : So God loved the world , as he gave his onely begotten Sonne . Sinner . Truly wretched and miserable is hee , in whose heart the fire of love is not kindled , when hee considereth these things , wherein the Charity of God hath chiefly appeared . But , ô thou only begotten of God , suffer not my heart to bee so frozen , or benummed with this icy congelation , but rather through thy mercy , in the remembrance of these thy Words , like Snow melting by the heat of the Sunne , let me say with that princely Prophet : My heart is become as melting wax . Christ. Humane impiety before the time of my passion , tooke occasion of being unthankfull : For man being created , but not as then redeemed , said , I am no more bound to God , than other creatures be : For he spake the word , and I was made ; hee hath bestowed no more labour on me than any other brute creature . But now the mouth of these that speak wickedly is stopped , and no place now is left for unthankfulnesse . For I have laboured more in the sole redemption of man , than in the whole frame and fabrick of the World. For of a Master I became a servant , of Rich poore , of Immortall mortall , of the Word flesh , of the Sonne of God the son of man : I suffered reproaches of such as upbraided me , I suffered underminers in my Works , contradicters in my Words , scorners in my Woes , necessities of the flesh , horrour of death , ignominy of the Crosse. Sinner . O how admirable was this love ! What shall I render to my Lord , for all his sorrowes ? Christ. If thou recall to mind , how great things the Lord of Majesty , the Sonne of God suffered for thee , though thou should●t dye a thousand deaths , yet wert thou not equally sufficient to answer me : for the estimate of so great a benefit , exceedeth all meanes of requitall . Sinner . As thou best knowest , how much I owe unto thee , the Lord of glory , who subjectedst thy self to death for me , that I might enjoy that happinesse , which neither eye hath seene , nor eare hath heard : recount unto me , I beseech thee , the reasons which caused that most dolorous paine in thy most holy soule . For thou saidst , right now , that in the wombe of thy blessed Mother , thou receivedst the Crosse of thy Passion , and bore it continually to the houre of thy dissolution . Christ. To this end , that thou mightst by affection & compassion become an acceptable sacrifice unto God , wholly inflamed with the fire of Charity , all the rust and rubbish of sin being consumed , and wasted : Consider diligently with a lively heart , how I suffred a double Martyrdome ; one in my body , another in my soule or Spirit . As touching the Martyrdome of my Body consider , that there was never the suffering of any martyr so sharp , so painfull , that it might be compared with my suffering : which I will prove unto thee , by authority , by signe , by reason . First , by authority . For I my selfe crying out of the greatnesse of my sorrows , said , O all yee , who passe by this way , consider and see , if ever there were sorrow like unto my sorrow ! as if I should have said , there was never any . Secondly , by Signe ; Forasmuch as there were never so many Signes seene in the Martyrdome of any , as at my Passion , implying the sharpnesse and painfulnesse of it : to wit , When the Sunne was darkned , the Earth moved , &c. As if by the dolorous clamours of my passion they had conceived a sense of devout compassion , bemoning me the Son of God , hanging on the Crosse. For it was not in the creature to indure the injury done to the Creatour . Wherein wicked and obdurate hearts are justly reproved , who will not be wrought to compassion , nor softned with a pious devotion , in the remembrance of my death . Thirdly , I prove unto thee the bitternesse of my passion by reason . Forasmuch as my complexion was most excellent , both by reason of the incorruption of my flesh , as also by reason ofthe of the most proportionable union or mixture of the Elementary qualities . For I tooke corruptible flesh of the Virgin , for the freeing of all Originall sinne , that is , of inordinate concupiscence . Now to such a complexion , was required comelinesse of beauty , and strength of body . Because therefore , by how much more proportionable the union is of those Elements and qualities , whereof man is composed and compacted : by so much more difficulty , and violently is he dissolved : hence it appeareth , that the separation of my body and soule was more painfull , than the death of others . Also my blessed flesh , by how much more it was freer from all spot or blemish of sin : by so much also it became more * sensible of torments . Now concerning my Spirituall martyrdome , which I suffered in my Soule ( as I said before unto thee ) it began at such time as I was first conceived in the wombe of my mother , or that my Soule was infused into my body : and continued without intermission 33. yeeres and a halfe , till such time as my Soule was separated from my body upon the Crosse. So as , I became a Martyr even in the Wombe of my Mother . Wherfore I was not so much as one moment , without the most bitter martyrdome of my Spirit : Because whatsoever I suffered in the Night when I was taken , or the Day following when I was slaine , in mocking , reviling , spitting , nayling , and stretching upon the Crosse , &c. This throughly and wholly my most holy Soule long before suffered . But thou art especially to consider , that those dolorous piercing darts of the Virgin , my blessed mother , became the excessivest Object of my sorrowes ; who having a tender and respective eye to all my dolours , in perfect Charity , as became the condition of her motherly excellency , so much grieved for my sorrowes , as was sitting for such a woman to grieve . And all the sorrowes of my Mother , continually wounded my mind . So as , my Mothers Crosse ministred unto mee a new Crosse. Another Object of my continuall sorrow , was all those martyrdomes which were at any time done , or to bee done upon any of mine Elect for me . So as , in very truth I say unto thee , that all those paines , griefes , tribulations , persecutions , and miseries , which any man was to suffer , or should suffer aswell in body , as in soule , from Adam , even to the very last man , that shall bee borne to the end of the World : all these I suffered alwayes in my Soule must fully , and through my compassion they did more hurt me , and more sharply grieve me , than any mans corporall paine , which hee actually suffereth , ever personally did . And there are two causes which give sufficient testimony of the truth hereof . One is , because I , in the glasse or mirrour of my Divinity did behold all things created and to bee created , things past , present , and to come , which were to me present . And I , from the very first instant of the infusion of my Soule into my Body , began alwayes to observe , till such time as I gave up my Ghost upon the Crosse , all the paines which I was to endure , and whatsoever all my Elect from the beginning of the world , had at any time suffered , and such as being not yet borne , were to suffer , even to the end of the world : all this I suffered in the inferiour faculties of my Soule . And in each of these was I more inwardly and grievously tormented in my Spirit , than any one could be in his owne proper body , at such time as hee is to suffer tortures or torments . Another cause which procured so great paine in my Spirit , was abundant love . For love begetteth griefe and heavinesse in the spirit : So as , by how much thy love towards me was more intensive or greater , by so much more is thy soule tormented with my Death and Passion . And because I have alwaies and above comparison loved thee , and every man , more than hee can love himselfe , therefore have I suffered greater paine than all that which any one hath ever suffered upon earth , or was to suffer , or shall suffer to the end of the world . Thou knowest , that when Paul had consented to the death and stoning of Stephen , and did persecute Christians , I said unto him , Saul , Why persecutest thou me ? And yet he persecuted not me in my owne proper person , but in the persons of my beloved friends ; because what good or evill soever befalleth my friends , befalle●h me . And this proceedeth from the great love which I beare unto men . Thus therefore maist thou consider , how and by what meanes my Passion exceeded in paine the passions of all that ever suffered , or shall suffer , because I suffered both in my Body and Soule , and that immaculate , and by nature delicate , and for so long time , to wit , for thirty foure yeeres did I suffer martyrdom in my Spirit , both for my selfe and all my Elect. Laurence in one night was broyled on a gridiron ; Bartholomew in one day was slaine ; Katherine in one houre was broken on a Wheele , &c. All these tortures never hurt any one of them so much in their owne bodies , as they tormented me in my Soule , for thirty foure yeeres . Whence Isay , Truly he hath suffered for our infirmities , and borne our sorrowes . And therefore , I could never laugh , but often weepe , appearing as one of forty yeeres , when I was scarce thirty . Which came to passe , by reason of the continuall Justice , which I incessantly bore for my Passion that was to come , and the suffering of my Elect , which I alwaies clearly beheld , and painfully suffered by strength of imagination . Whereupon I oftimes said unto my Father , Many are my grones : and my heart is sorrowfull . To thee likewise doe I say , that thou maist bee moved with compassion and affection towards mee , that my life is waxen old with heavinesse , and my yeeres with mourning . Sinner . Surely , O my good Jesu , as I have heard and understood , no conceit can sufficiently apprehend the depth of those anguishes and sorrowes of thy most holy Soule , nor griefes and passions of thy Body . But a very deepe question doth trouble my mind , to wit , how heavinesse , paine , or anguish could befall thy blessed soule , seeing it was alwaies in great joy through Contemplation of thy Divinitie , which was so amiable to behold , that if the damned in Hell could but behold the amiable countenance of God , as the blessed Spirits doe in the Kingdome of Heaven ; they could bee tormented by no griefe , nor heavinesse , either by the fire of hell , or sight of the Devils in hell . Christ. It is true , that my pure and blessed soule was glorified , albeit my Body was mortall . For my Soule , from the very instant of her conception , and ever after , even when I was upon the Crosse , was as * glorious , and in as great joy and delight , in respect of her superiour faculties , as she is at this day in heaven , sitting at the right hand of God my Father . But in respect of her inferiour faculties , she was in a continuall and incessant heavinesse , and sorrow for the causes aforesaid . Which could not bee by course or order of Nature , that in one and the selfe-same soule together , and at once , there should be so great joy , and so great heavinesse , for this was miraculous and supernaturall . Because , according to the course of nature , joy and delight doe expell sorrow and griefe , so as they cannot suffer together in one and the selfe-same soule . And to the end , thou maist more clearely understand these things , I would have thee to know , that the Source and Fountaine of all my sorrowes , was that high and ineffable divine dispensation , whereby it was forbid mee , that the influence of my glorie , and fruition thereof , which were in the superiour faculties of my Soule , should redound to the inferiour , for otherwise shee had felt no sorrow . But because this influence was by the divine dispensation prohibited mee , therefore did I at once perfectly enjoy all joy , according to the Superiour faculties , and perfectly suffer and become most vehemently afflicted , according to the Inferiour faculties . And thus miraculously hath the power of my Father , joyned anguish with greatest sweetnesse , and highest power with lowest weaknesse . Because that this influence prohibited me , was altogether repugnant to the course of Nature . For naturall it is , and according to the course of Nature , that the Superiour powers or faculties redound to the inferiour , and the Inferiour have impression in the Superiour . And by how much this Dispensation was more wonderfull , by so much was my sorrow more sharpe and dolefull . Thou art to know also , that I kept my naturall strength during my Passion , even to the point of death . Whereby it followeth , that my Passion was more dolorous . Sinner . Surely , hee is worthy of death , who refuseth to live to thee , my LORD JESU , who laidst down thy life for us . Yea , though alive , yet he is * dead , who in the remembrance of thy most bitter continuall Passion , and representation of thy Crucifying , beareth not thy pricks in his body , by sharpnesse of repentance : and upon the altar of his heart , crucifieth not himselfe for thee , by making a Crosse for himselfe to represse carnall delights . Christ. He that will come after mee , let him deny himselfe , and take up his Crosse dayly , and follow me . Sinner . O Jesu , the power of God , and the wisdome of God , give me the understanding of these words . Christ. In these my words , I have proposed three things to a reasonable man , made to the Image of God ; to wit , * Servitude , Lowlinesse , Sharpnesse . Servitude is implyed in denying himselfe : Lowlinesse , in bearing of my Crosse : Sharpnesse , in imitation of mee . That hee , who by disobedience fell from the state of a threefold felicity , might rise againe by Obedience , being humbled with the affliction of a threefold misery . For he had fallen from himselfe , from society of the Angels , from the sight of God , that is , from Dignity , Liberty , Felicity . Let him therefore heare my counsell , that by denying himselfe , that is , his owne proper will , hee may regaine his owne Liberty ; by taking up his Crosse , that is , by chusing to bee contemned , and disvalued by others , hee may regaine the Angels society : By following me , that is , by imitating the steps of my Passion , by chastising of his flesh , he may regaine the sight of my glory . Sinner . Truly , it is meet and right , yea necessary , that they suffer with thee , who will reigne with thee , that they imitate thee , who will enjoy thee . Christ. Happy is this sentence of thine owne mouth . Happy , yea three and fourefold happy is he , who alwaies considereth how strait and narrow , how bitter and sharpe the way is , which leadeth to life , when it behoued me to suffer , that I might enter into my glory . If I bought my owne glory at so high a rate : Who shall have it altogether freely , and for nothing ? Therefore , there is no other way , by which thou canst come to the heavenly reward , but by labours and afflictions . That Rich man , who chastised not himselfe with labours of repentance in this world , is now in eternall paine in hell . But the Poore man , with the dolour and labour of this miserable life , hath purchased a crowne of eternall glory . Sinner . Woe is mee , that I am allured with the sweetnesse of carnall delights , and deceived with the vanity of secular joyes ; when as I ought to imitate thee , whom I read to have oft sorrowed and lamented , but once in Spirit to have rejoyced . Mary thy Virgin-Mother once rejoyced in a So●g . O how of●en hath the sword of sorrow gone thorow her Soule ! Iohn , thy forerunner , Paterne and Preacher of repentance , rejoyced once in his mothers wombe , but how often may wee well beleeve that hee lamented after his comming from her wombe ? Christ. When I hung upon the Crosse , I promised Paradise to none , but one that was upon the Crosse. Such are upon the Crosse , who cruci●ie their flesh , with the vices and concupiscences thereof . Upon the Crosse also I prayed onely for such as sinned negligently , not for such as sinned wittingly . For so long as they are such sinners , they are excluded from the embraces of me that was crucified ; who with hands spred upon the Crosse , embraced all , for whom I suffered . If thou wilt therefore ascend after me , and reigne in heaven with mee , thou must follow mee by the way of the * Crosse , by which I have entred into my glory . Look for no easier way ; in the way which I have gone before thee , thou must follow . For if thou stray from my steps , thou shalt perish . Attend diligently , that thou maist know , by what way thou maist ascend into Heaven . At such time as I came into the World , I descended by a * Ladder that had three steps , to wit , of humility , whence it is read of me , Thou shalt finde the Babe : of Poverty , whence it followeth in the same place , Wrapped in cloaths : And of austerity , as ensueth , laid in a manger . And by these steps I afterwards returned to heaven . These steps mine excellent Apostle Paul intimateth , writing thus of me ; He emptied himselfe , behold the step of Poverty ! Taking vpon him the forme of a Servant : behold the step of Humility ! becomming obedient even unto death : behold the step of Austerity ! But whither hath this Ladder of three steps brought mee ? Heare what followeth . For this cause therefore hath the Lord exalted him , and given him a name which is above all names . Fooles therefore and mad-men are they , who would ascend up into heaven after me by a Ladder that hath steps contrary to these ; to wit , by Richesse , Delights , and Honours . Surely , this Ladder leadeth to Hell , as the first did to Heaven . Sinner . It is a great shame for the servant to bee feasting and idling , while his Master is suffering and labouring . Christ. Whosoever devoutly meditateth of this my Passion , cannot but bee ashamed to follow the pleasure of the flesh . The memory of my crucifying , crucifie●h all vices . In the paines of my Passion , all the delights of the flesh , and of the world are condemned : which , if thou wouldest subdue without difficulty , thou must devoutly remember my Passion , and sweetly delighting thy selfe in it , sincerely cleave to my wounds ; yea , if thou wouldst foile and resist the Devill , who especially pursueth and persecuteth the religious , and restraine him from annoying thee , thou oughtest dayly and devoutly to remember my Passion . But necessary it is , that they imprint the example and fimilitude of my Crucifying in their manners , who imprint the signe of my Crosse for their defence in their foreheads ; that by his Law they may bee formed , by whose Faith they are armed . For otherwise , he disloyally beareth the stampe of his King , whose will he doth not observe . Neither doth hee rightly protect himselfe with his signe , whose command he doth not obey . Sinner . O good Jesu , vouchsafe to bestow on my hearing a fuller joy , by recounting to mee thy most unworthy Sinner , the rest of those benefits and fruits , arising from the dayly remembrance of thy most holy Passion . Christ. The memory of my death , by a dayly ruminating thereof , ought to burne upon the altar of thy mind , for many reasons . First , because thou canst doe nothing more acceptable unto mee , than to exercise thine heart in my most holy Passion , with love , compassion , reverence , and imitation . Whereof thou canst not doubt , being assured thereof by many authorities of holy Scripture . Wherefore I doe advise thee to stamp my painfull love , and loving paine in thy soule , and to be thankfull unto me , saying : * Set me , as a signet , upon thine heart : As if he should say , Love mee , as I love thee . Remember not onely how great things I have done for thee , but how sharpe and unworthy things I have suffered for thee , and see if thou doest not give mee an ill requitall , if thou doest not love mee . For tell mee , who loves thee as I doe ? Who desireth to be loved of thee , as I doe ? Set me , therefore , as a signet upon thine heart , that thou maist love me with all thy strength : upon thine arme , that thou maist performe those things which please mee with all thine affection : upon thine heart , that whatsoever is deare unto thee , thou maist set aside for me , and alwaies preferre me , and alwaies more and more love me . Secondly , thou oughtst continually to remember my Passion , because by it thou art led by the hand to the love of God. For by my Passion , I have shewne to thee the quantity of my affection . And love deserveth love againe . Understand what I say ; I would not reedeme man with praier , for so oft times man freeth man from captivity . Nor with the price of gold and silver : for so sheep and Oxen are bought : but with the price of my bloud , that by the price of the thing bought , my love might bee weighed . Do not therfore dis-esteeme thy worth : consider oft times thy price . If I had redeemed man with gold or silver , it might have beene thought , that the soule of man had beene comparable ● to temporall riches . That which is redeemed , is more precious than that by which it is redeemed : Therefore the soule of man is more precious than my bloud . Thirdly , ●or stirring of devotion ; Whence it was that Sampson found an Honeycombe in the mouth of a dead Li●n . I am the Lion of the Tribe of Iud● , in whose death the honeycombe of devotion is found , wherewith the spirit of man is refreshed . O that thou wouldst seriously consider , how upon the Crosse my mouth appeared like one halfe-alive , open , and my tongue bloudy ; surely , if thou hadst an heart of iron , it would have melted with compassion and devotion . The fourth fruit arising from the memory of my Passion is , that in it is found a guard of defence against all Enemies . Whereupon my Apostle Peter ; Christ suffered for you , arme your selves likewise with the same mind . And I say ; Enter into the rocke . As a Souldier , who unable to withstand his enemy in the field , flyeth to his Tents . Briefly , the * Enemy shall prevaile nothing against him , whom the daily exercise of my Passion doth delight . The fifth is , because with no exercise is man so much enriched as with my merits , applied to him , and made his , by the hand of faith ; for the foundation of all grace , and the root of merit , ( as it hath sole relation to me , and derived to man by Faith in me ) consisteth in the sorrow of heart and body , for my Crosse. For this cause mine Elect Apostle said ; I have esteemed my selfe to know nothing , but JESUS CHRIST , and him crucified . And that devout sonne of my blessed mother , Bernard , * It is my highest philosophy ( said hee ) to know CRIST JESUS , and him Crucified . But thou oughtst to grieve , because there are many enemies of my Crosse. For the lovers of pleasures are my persecutours ; they are guilty of my death , not as authors or fautors , but as contemners 〈◊〉 my death : These are they , who make the merit of my Passion in them of no effect ; who make themselves unworthy of mine heavenly blessing , & unspeakable glory : who living in their delights , laugh at the mysterie of my Passion ; who tread mee the Sonne of God under their feet , and lay reproach upon the Spirit of Grace . A carnall life is an injury unto God , contempt of my Crosse , and redoundeth to the contumely of all the blessed Trinitie . The sixt is , the allaying of the labours and dolours encountring man in his way of repentance , and life of Religion . For a devout faithfull Souldier hath no feeling of his owne wounds , when hee seeth the wounds of his loving Captaine . And to this end have I contemned all earthly goods , that I might shew how they were to bee contemned : and sustained all adverse things , that I might teach how they were to bee sustained . The seventh is , the extinguishing of carnall desires : for with the sight of my Passion , whatsoever is carnal● decreaseth . The eighth is , the stirring of compunction and repentance for sinues . For who is he that grieveth not highly , when he recals to mind how his sinnes were so odious to God the Father , that for taking them away , he would have his beloved Sonne crucified and put to death ? The ninth is , the begetting of good hope and considence : For in my Crosse the Sinner hath his Sanctuary , as a murderer flying for refuge to the Church-yard . Nothing is so bitter even unto death , which may not be cured by my death : I have changed the sentence of thy eternall punishment , into the crucifying of my Body , subject to a dolorous languishment . For I , in that sentence which Pilat pronounced against me , taking upon me , the person of all Sinners , to purge their sins wherein they had long laboured , was adjudged to death for all Sinners . Sinner . I conceive and contemplate by this which thou ( my good Jesu ) hast said , that albeit this sentence was very unjust , and therefore execrable in respect of thee , because man had no power over God , the wicked over the just : yet in respect of us , it was manifold common modious and profitable : and the reason hereof is amiable and venerable ; because hee wholly reversed that sentence pronounced upon the first man , for sinne . For the sentence of a dolefull exclusion was denounced against him . Whence it is written , The Lord cast out man from the Paradise of pleasure , and set an Angell to keepe the way of the tree of life . But happy and honourable was thy sentence , because 〈◊〉 called back a banish'd man , for by this sentence the Sonne for the servant was injuriously cast out of his inheritance , by the husbandmen of the Vineyard , the Law of Moses . Therefore thy Apostle saith , That Jesus might sanctifie us , hee suffered without the gate . And well it was that he suffered without , that he might bring us back againe to within : for we have entrance by his bloud . But I beseech thee ( most loving Jesu ) from the very inward affection of mine heart , by those paines , with which , as with most sharp arrowes , thy most sweet heart was pierced , and those of the Virgin thy blessed Mother , at the hearing of that sentence of thycondemnation ; that I may deserve through thy merits , to be delivered in the houre of my death , and the last day of judgement , from thatsharp and terrible word of the sentence of eternall damnation , which thou wilt thunder out against the reprobates : Depart from me yee cursed into everlasting fire , prepared for the Devill and his angels . Christ. Happy is he , from whose memory the last judgement never departeth , that by the feare thereof , hee may preserve his life from naughtinesse and pleasure of the flesh . For surely , that judgement is highly to be feared , wherin all things are made manifest without witnesses , where the Hoast of all the Angels and Saints shall stand round about , and every creature shall tremble with exceeding feare , before my Tribunall seat . What will they say then , who in this short time have lived negligently and carelesly ? Meane time I expect you patiently , and invite you all to my kingdome lovingly . Time will come , when I shall require an account of you , for this your negligence , and shall say unto you , For you am I made crooked , for you ( I say ) am I made crooked upon the earth , for you am I scourged , for you with spittings defiled , for you is my face buffeted , for you am I unjustly condemned , for you am I crucified , for you upon wood am I hanged , with gall am I fed , and with vinegar quenched , that I might make you all Saints eternally crowned . I have called you all my Brethren , I have offered you to my Father , I have sent you my holy Spirit , I have promised sed to you Paradise . What should I have done more , and I have not done it , that ye might be saved ? Tell me ye Sinners : What have yee suffered for me your governour , who when I was just , suffered so great things for your sakes ? These truly shall bee demands proper for that day of judgement . Sinner . Alas , miserable wretch that I am , what shall I say , or what shall I doe , when I shall not bee able to shew ought that is good before so great a Judge ? Christ. Amend thy life , while time is : change thy manners , overcome evill temptations by resisting , punish sinnes committed by lamenting . Let thy sinne find thee here a punisher , that thou maist find me there no Judge but a Saviour . If thou doest these things faithfully and with constant affiance , thou shalt bee secure in the terrible day of vengeance . Neither let the greatnesse of thy sinnes terrifie thee : for I am much more mercifull , than thou art finfull . Surely great is thy misery , but infinite is my mercy . If thou bee asinfull man , I am the Lamb of GOD , that taketh away the sins of the world : who came not to call the just , but sinners . In a word , more mercy and love shalt thou finde in mee , than thou darest either hope for , or wish for . A FAMILIAR Expostulation of the Flesh , to GOD the Father , ●ouching CHRIST . By 〈…〉 Booke en●●●led Stimulus Amoris . Cap. XIV . GIve eare , how the Flesh lifteth up the Soule against the Spirit , contemplatively raised , yea even against Christ. For , saith the Flesh : I preferre my complaint to thee God the Father , just and of infinite mercy , touching thy Sonne ; beseeching thee , that thy justice would consider the injury done mee , and that thy mercy would condescend to my misery . This thy Sonne full of knowledge and power , hath circumvented me by his wisdome , and 〈…〉 violence by his power . This thy Sonne by his wisdome cloathing himselfe with flesh , became like unto mee , and by his too much humilitie and ineffable benignitie , craftily entred in upon me : He became more humble than all , hee became despicable to all , hee tooke upon him the necessities of all , he bore the infirmities of all , he vouchsafed to be most cruelly crucified for all , to be afflicted as well with compassion , as in his most grievous passion , through meere affection to all , to expresse the love of his heart , by the opening of his side , and from thence to derive those Sacraments which gave remedy to all mankinde . What should I say more ? Hee hath ordained his flesh for meat , his bloud for drink , and promised himselfe for a reward , inasmuch as he girded himselfe , and being to depart thence , ministred to such as eat at thy table . By all these meanes , and many others , which I neither know , nor am able to declare , hath hee not onely wondrously allured my Soule , deputed to the support and comfort of mee , but by entring in unto her , hath so highly drawne her by his power , and so joynd her unto him by his delights , as now shee cares not at all for mee , but rather afflicts , dejects , treads downe , and vilifies mee ; and that which seemes grievouser than all things else , she loves those that lay this disgrace on me , remembring him or them more especially in her prayer , who inferre these injuries on me ; and if none as yet be done mee , shee desires that hereafter they may bee done me . Thus am I mortified , and she cares not ; Thus lye I grovelling in mud , and shee rejoyceth : Yea , it is the very highest pitch of her desire , to see my sorrow with new sorrow multiplied , that my sorrow might bee more sensibly conceived . This seemes to bee her glorie to bring injuries , contumelies , and whatsoever is worst upon me . Thus leaves shee mee desolate and afflicted ; meane time , it is her desire to remaine still with thy Sonne , still to bee fed with his flesh , made drunk with his bloud , and wheresoever he is , to be ever with him . Now she appeareth like a small tender infant with him in the manger ; now she embraceth him in the armes of the blessed Virgin ; now is she nourished with him , with the milke of the Virgin. Now she hungers with him , now shee thirsts with him , now is shee spit upon with him , now is shee wounded with him , now is shee sorrowfull upon the Crosse with him , now with thee in heaven rejoyceth she with him , shee is comforted with him ; wheresoever hee goe , shee goes with him , shee cannot endure to bee from him , shee can intend herselfe to nought without him : What shall I say to thee , O Father , touching thy Sonne , who hath made my soule given unto me , so drunke with his love , and thus estrang'd her from mee ? If hee hath robb'd mee , thou maist command restitution to be made me . Neither seemes it to me a small injury , thus to deprive me of this precious and inestimable jewell of my mind . For why doth my soule appointed for me , only love thy Sonne ; why doth she thus hate mee , why relinquisheth shee all things concerning me ? Behold , how she swallowed up with the incomparable love of thy Sonne , walketh as one without sense ; now there is nought else shee heareth , nought else shee thinketh , or tasteth , nought else shee smelleth , being alwaies desirous to rest in his armes . There is shee joyed , there is she cheered , there abundantly delighted , there , made drunke with too much love , is shee lodged . Neither is it to be wondred at , if this my Soule cleave so constantly to thy Sonne : Because , unlesse she were harder than stone , and more insensible than iron , seeing thy Sonne hath done such great things for her , she can doe no lesse than this for him . Yea , where is that stone so hard which would not rend with the heat of so great love , yea melt like wax , if all these aforesaid benefits should be done it ? I doe not then complaine to thee , O most benigne Father of my Soule , for that shee hath done no more than she ought : but of thy Sonne , who hath so forcibly allured her with the benefits of his mercy , and by that meanes left mee in so great misery . An Answer of the Father to the Flesh. Cap. XV. ATtend and hearken , what answer this most gracious Father makes to the Flesh. Forasmuch as thou art my creature , I will shew thee Justice with Mercie . Whereas then thou wert ordained to bee the Soules Hand-maid , yet hadst ever a desire to play the Mistresse , and demeaning thy selfe alwaies inordinatly , hast caused her to serve thee and not mee , by making her prone unto all evill , and which is worse , hast subjected her , who was made after my image , to the bondage of Satan . Thou , I say , who hast made her worse than any brute beast , being by thee defiled and ab●ominably polluted , yea , above all darknesse blackned , and so much altered , as I cannot know that noble creature stamped and formed to so glorious a feature : Needfull it was then , because I loved her so much that was inclosed in thy Flesh , that my Sonne should take Flesh upon him , that so hee might allure her to his and my love . And because the Soule by cleaving to thee , her Flesh was become dead , it was my will that my Sonne who became Flesh should be slaine for her , that she might be quickned . Neither was this in my Sonne any circumvention or deceiving , but mine and his ineffable vouchsafing . And because thou , O Flesh , hast done evilly ever from thy first infusion , but my Sonne hath beene inflamed towards thy Soule with exceeding affection , and hath wholly given himselfe up for her redemption , therefore my justice exacteth many things , especially , that I wholly and totally resigne her unto him , and that shee abhorre thee more than dung , and that she desire that thou maist bee abhorred of all . But forasmuch as thou hast be sought not onely my Iustice but Mercy ; it is my will that thou in some measure bee refreshed with that present sweetnesse which thy Soule feeleth in my Sonne ; yea more than all this , I will hereafter endow thee most nobly and most perfectly : and if thou beest truly obedient to thy Soule , from henceforth deliver thee from eternall punishment , and bring thee to an inheritance gloriously permanent , where I live eternally resident . A pithy Meditation upon this Expostulation and Answer , to inflame the Soule with a devout fervour . IS it so , O my Soule , that shee , whom thou hast so daintily cockred , with whom thou hast so familiarly conversed , and to whom thou hast so easily consented , is thy domestick Enemy , and by so much more fearfull because domesticall ? Chastise her whō thou hast cherished , estrange thee from her , with whom thou hast so freely consorted , incline not to her , to whose advice thou hast so freely condescended . It is Ismael that playeth with thee ; who , whilest she playes with thee , playes upon thee . Looke upon that gracious Shepherd , who hath sought thee ; fix thine eye upon that precious price , with which he bought thee . The worth of the whole world comes farre short of the worth of that price ; be it then thine highest honour to advance his praise . Let no sinne soile that image which is so richly beautified : Let no cloud obscure that light which was so freely bestowed . Hee that tooke on him Flesh for thee , hee that in his Flesh suffered so much for thee , hee that gave himselfe to gaine thee , and shew'd himselfe so truly thine to retaine thee : Let him solely and wholly have thee . Suffer not thy Flesh to converse with thee , till she become a true Convert in the practice of piety . Better is it for thee by contempt of thy Flesh to augment thine owne honour , than by obedience to thy Flesh to procure thy dishonour . Short is the Fight , but great is the Conquest . Recoile not ; for thou hast him for thy * Chiefetaine , who hath vanquish'd that foe , who , to this houre , hath given all Chiefetaines the foile . Fight valiantly then under his banner ; embrace all contempts for his honour . Erect the eye of thy Faith to Heaven , while thou directest thy feet on Earth , that after thy well-past pilgrimage on Earth , thou maist bee rewarded with a lasting inheritance in Heaven . Amen . GENERALL Rules of living well . The highest pitch of Wisdome's pie●y , By which man 's taugh● both how to live & die . EVery day drawest thou nearer than other to Death , Judgement , and Eternity . Bethinke then with thy selfe every day , how thou maist stand in the severe discussion of death and judgment , and how thou maist eternally live . Thou art to take an exact account of all thy thoughts , words and deeds , because an exact account is to be given of all thy thoughts , words and deeds . Thinke every evening , that death is that night approaching : Thinke every morning , that death is that day accoasting . Deferre not thy conversion , nor the performance of any good action till to morrow , because to morrow is uncertaine , but death is ever certainly waiting . There is nothing that hinders piety more than delay . If thou contemne the inward calling of the holy Spirit , thou shalt never come to true conversion . Doe not defer thy conversion , nor the practice of any religious action to thy old age ; but offer unto God the flower of thy youth : Uncertaine is old age to the young , but certaine destruction attendeth him that dieth impenitently young . There is no Age more fit for the service of God , than youth , flourishing in abilities both of body and mind . For no mans sake oughtst thou to take in hand an evill action ; for not that man which thou so respectedst , but God in whose brest all the treasures of wisdome are stored , shall in the end judge thy life : Doe not then preferre any mans favour before the honour of thy Maker . In the way of the Lord wee either increase or decrease : Take examination then of thy life every day , whether in the practice of piety thou increasest or decreasest . To stand in the way of the Lord is to goe back . Let it not then delight thee to stand in the course of piety , but endevour alwaies to walke in the way of the Lord. In thy conversation bee cheerefull to all , distastefull to none , familiar to few : Live to Godward devoutly , to thy selfe chastly , to thy Neighbour justly . Use thy friend as a pledge of affection , thine enemy for a triall of thy patience , all men to a well-disposed benevolence , and wherein thou maist more effectually worke to beneficence . While thou livest , dye dayly to thy selfe and to thy vices ; So in thy death maist thou live to God. Let meekenesse appeare in thy affection , mildnesse in thy countenance , humility in thy habit , modesty in thy habitation , patience in tribulation . Let facility be in thine accesse , decency in thy dresse , humility in thy presence , affability in thy discourse , benignity in thy wayes , charity in thy works . Let constancy be in thine eie , content in thy chest , temperance in thy cup. Observe moderation in thy desires , discretion in thy delights . Think alwaies of those 3. things past , Evil committed , Good omitted , Time mis-spēded . Think alwaies of these 3. things present : ●he shortnes of this present life , the difficulty of being saved , the fewnesse of those that are to be saved . Think alwayes of these three things to come , Death , than which nothing is more horrible ; Judgement , than which nothing is more terrible ; the paine of Hell , than which nothing more intolerable . Let thine Evening Prayers redeeme the sinnes of the forepast day ; let the last day of the weeke reforme the offences of the dayes gone before . Thinke in the Evening , how many soules are that same day thrown head-long into Hell ; and give thankes unto God , for that hee hath given thee time to repent in . There be three things above thee , which ought never to depart from thy memory : That Eye which seeth all things , that Eare which heareth all things , and those bookes wherein all things are recorded . Wholly hath God communicated himselfe to thee ; communicate thy selfe likewise wholly to thy neighbour . That is the best life , which is wholly employed to the behoofe and benefit of others . Render to thy superiour obedience and reverence , to thy equall counsell and assistance , to thy inferiour succour & supportance . Let thy body be subjected to thy mind , and thy mind to God. Bewaile thy evils past , disesteeme thy goods present , covet with all the desire of thine heart those goods to come . Remember thy sin , that thou maist grieve : Remember thy death , that thou maist cease from sinne : Remember Gods justice , that thou maist feare : Remember Gods mercy , lest thou despaire . Withdraw thy selfe as much as thou canst , from the World , and devote thy selfe wholly to the service of God : Thinke alwayes , how chastity is endangerd by delicacy , humility by prosperity , and piety by employments transitory . Desire to please none but Christ : feare to displease none but Christ. Beseech God alwayes , that as he bids what he would , so he would doe what hee bids : that hee would protect what is done , and direct in what is to bee done : Endevour thy selfe to bee what thou wouldst have thy self thought to be ; for God judgeth not according to the outward semblance , but according to the inward substance . In thy discourse beware of much speech , because account shall be required of every vaine word . Whatsoever thy works bee , they passe not away , but as certaine seeds of eternity , are they bestowed : if thou sow according to the flesh , from the flesh shalt thou reape corruption : if thou sow after the Spirit , from the Spirit shalt thou reap the reward of eternall retribution . After death , neither shall the honours of this World follow thee , nor heaps of riches favour thee , nor pleasures enjoy thee , nor the vanities of this World possesse thee , but after the fatall and full period of this life all thy works shall follow thee . As then thou desirest to appeare in the day of judgement , appeare such in the sight of God at this present . Thinke not with thy selfe what thou hast , but rather what thou wantst : Pride not thy selfe for that which is given thee , but rather become humbled for that which is deni'd thee . Learne to live now while thou maist live . In this time is eternall life either got or lost . After death there remains no time for working , for then begins the time of rewarding : In the life to come is not expected any worke , but payment for the worke . Holy Meditation may beget in thee knowledge , knowledge compunction , compunction devotion , devotion may produce prayer . Great good for peace of the heart , is the silence of the mouth : By how much more as thou art divided from the World , so much more acceptable art thou unto God. Whatsoever thou desirest to have , aske it of God ; whatsoever thou already hast , attribute it to God : He is not worthy to receive more , who is not thankfull for what he hath received : Then stops the course or current of Gods grace to man , when man makes no recourse by thankfulnesse to God : Whatsoever befals thee , turne it to good ; so often as prosperity comes upon thee , thinke how occasion of blessing and praising God is ministred unto thee ; againe so often as adversity a●●ayles thee , thinke how these are admonitions for the repentance and conversion of thee . Shew the force of thy power in helping , the force of thy wisdome in instructing , the force of thy wealth in releeving . Neither let Adversity bruise thee , nor Prosperity raise thee : Let Christ be thy scope of thy life , whom thou art to follow here in the way , that thou maist come to him there in thy countrey . Amongst all other things , let profound humility , & ardent Charity be thy greatest care . Let charity raise thine heart unto God , that thou maist cleave unto him : Let humility depresse thine heart , les● thou becom proud & so leave him . Esteem God a Father for his clemency , a Lord for his discipline ; a Father for his sweet power , a Lord for his severe power ; Love him as a Father devoutly , feare him as a Lord necessarily : Love him because he will have mercy : Feare him , because he will not suffer sin . Feare the Lord , and trust in him ; acknowledge thy misery , and declare his mercy . O God , thou who hast given us to will , give us likewise to performe . THE SORROWFULL Soules solace , Gathered from Saint Augustine in his Tract Upon the 62. Psalme , Upon these words . My Soule thirsteth for thee , my Flesh also longeth after thee . BEhold here how the Soule thirsteth ; and see how good it is for the Soule that thirsteth ; to wit , because shee thirsteth after thee . There are who thirst , but not after God. Every one that would in his owne behalfe have ought performed , is in heat of desire , till he have it effected ; and this desire is the thirst of the Soule . Now see what various desires are in the hearts of men : One desireth gold , another silver , one desireth possessions , another inheritances , one store of money , another stock of cattle ▪ one a faire house , another a wife , one honours , another children . You see these desires , how they are in the hearts of men . All men thirst after one desire or other , yet can there scarce one be found , who may say , My Soule hath thirsted after thee . For men thirst after this World , and they understand not how they are in the wildernesse of Idumaea , where their soule ought to thirst after God. Let us therfore say , My Soule hath thi●sted afther thee ; Let us all say , ( for wee are all but one Soule in our fellowship with ( Christ : ) Let this our soule thirst in Idumaea : My Soule ( saith he ) hath thirsted after thee , and my Flesh hath longed sore for thee . He held it too little for the Soule onely to thirst , but that his Flesh should thirst . Now I would know , seeing the Soule thirsteth after God , how the Flesh may be said to thirst after God : For when the Flesh thirsteth , it thirsteth after water ; when the Soule thirsteth , shee thirsteth after the fountaine of Wisdome ; of which fountaine our Soules shall bee made drunke , as is said in another Psalme , They shall bee satisfied with the plenteousnesse of thy house : and thou shalt give them drink of thy pleasures , as out of thy river . We are then to thrist after wisdome , to thirst after righteousnesse . Nor shall we be satisfied with this , nor filled with that , till this our fraile life shall be ended , and we come to that which God hath promised . For God hath promised to make us equall with the Angels . Now the Angels thirst not as wee doe , nor hunger as wee doe , but partake of the food of truth , the food of light of immortall wisdome . Therefore are they blessed : And in so great blessednesse ( being in that heavenly City of Hierusalem , from which we are here as Aliens ) they take care of us poore pilgrims , they commiserate us , and by Gods appointment they assist us , that at last we may returne to our common Countrey , & there at last with them be satisfied with that divine fountaine of truth & eternity . Wherefore let our Soule now thirst , & let our flesh also thirst eagerly . Yea My flesh ( saith he ) longeth after thee : because to our flesh , is resurrection promised by thee . Even as blessednesse is promised to our soule : so also is resurrection promised to our flesh . Such is the Resurrection of the flesh which is promised unto us . Heare , learne , and understand what may be the hope of Christians . For what end are we Christians ? Not to this end are wee Christians , that we should seeke earthly happinesse , which even Theeves and malefactors oft-times enjoy . No , wee are Christians for another kind of happinesse , which shall be then by us received , when this our transitory life shall be ended . For this then is the Ressurection of flesh promised to us . And such is the resurrection of flesh to us promised , that this same flesh which wee now carry about us , may rise in the end , and retaine her incorruptible glory without end . Neither let this seeme incredible unto you , because you see the dead falling to corruption , and returning to dust and ashes . Suppose that any dead corpse should be burnt to ashes , or that dogs should teare it , doe you therefore thinke that it shall not rise againe ? All these parts which you see peecemeale divided , and into small graines of dust resolved , remaine all whole with GOD ; for into them doe the Elements of the world passe , from whence they first came , when wee were made : These wee doe not see , yet wil God , when he knowes his owne time , produce them ; who before we were made , when his sacred will was , produeed us from them . Such Resurrection of the flesh is promised to us , that , albeit this flesh which we now carry , be the same which shall rise again , yet must it not have that corruption , which it now hath . For now through the corruption of our frailty , if we eat not , wee faint and hunger ; if we drinke not , wee faint and thirst sor water ; if we wake long , we faint and fall a sleep ; if we sleep long , we faint and so awake ; if we eat and drinke long , albeit we eat and drinke for nourishment , yet doth this long refection become a defection ; if wee stand long , wee are weary , and therefore wee fit ; and if we fit long , we become wearied , and therefore we rise . Then consider , how there is no constant state in our flesh : because our infancy flyeth away into childhood , and then if thou seeke infancy , there is no infancy , because it is now childhood , which was even now infancy . Againe , that childhood passeth into youth , and then if thou seek childhood , thou canst not find it . This youth becomes a man ; and then if thou seeke that youth , hee is not to bee found . This man becomes old : thou seekst a strong man , and hee is not to be found . And this old man dyes : thou seekest an old man , and hee is not to bee found . Our age then standeth not , every where there is wearinesse , every where tediousnesse , every where corruption . Considering therefore , what hope of resurrection God promiseth unto us ; in these our manifold defects , we thirst after that incorruption , and so our flesh longeth much after God. In this Idumaea , in this wildernesse , by how much she laboureth , by so much more eagerly she thirsteth ; by how much she is wearied , by so much shee thirsteth after that infatigable incorruption , for which she was created . Albeit , my Brethren , the flesh of every good and faithfull Christian in this World , thirsteth after God. Because if his flesh need bread , if it need water , if it need wine , if it need money , or what reliefe soever it need , he ought to beg for these at the hands of God , not from Devils and Idols , or what other Powers of this World , I know not . There are who when they suffer hunger in this World , leave God , and call on Mercury , or Iupiter , or their heavenly Pan , as they call him , ●r some other such like De●ils , that they would releeve ●hem : these mens flesh thirst●ot ●ot after their God. For ●hey that thirst after God , eve●y where ought to thirst both ●n soule and flesh ; because God both giveth his bread 〈◊〉 the Soule , that is , the Word of truth ; and God giveth to the flesh also , whatsoever are necessary , because God made both the soule and the flesh . For thy flesh , thou calst upon Devils : tell me , hath God made thy soule , and the Devils made thy flesh ? Hee who made thy soule , he likewise made thy flesh . Hee who made them both , he likewise feeds them both . Let both these in us thirst after God , and out of much labour be moderately refreshed , that in him , to whom we are solely devoted , we may be wholly fixed . Meditation . O My Soule , recollect thy selfe ! hast thou thirsted after thy Saviour ? Hast thou followed him in the sweet smell of his savor ? Hast thou left thy thirst after gold , possessions , honours , beauty ? Hast thou tenderd to him thy sole and soveraigne dutie ? Hast thou onely relyed on his providence ? Rested in his goodnesse ? Feare not , so thou faile not : Thou shalt be ranked , where the Saints are onely numbred , by an happy arrivall in the land of righteousnesse ; which hee give thee , who gave himselfe for thee . ☜ In terris ; Vita nostra , Dies una . ☞ In coelis ; Dies una , Lux aeterna . Mans Mutability . A Meditation extracted out of S. Augustine , in his Tract Upon the 121. Psal. Upon these words , Ierusalem is builded as a city , that is compact together in it selfe . Vers. 11. NOw , my Brethren , whosoever erecteth the light of his mind , whosoever laieth aside the darknesse of his flesh , whosoever cleareth the eye of his heart , let him lift up and see what this It selse is . How shall I call it selfe , but it selfe ? O my Brethren , if you can , understand what is this it selfe . For even I my selfe , if I should speake any thing else but it selfe , doe not speake it selfe ; Yet doe we labour by some neere affinities of words and significant proprieties to bring the infirmity of the mind , to meditate of this It selfe . What is this it selfe ? That which is alwayes one and in the same manner , and not now one thing , and then another . What is then it selfe but that which is ? And what is this which is ? That which eternally is . For whatsoever is alwaies altering from one to another , is not , because what it is abides not : Yet not so as locally it is not , but summarily it is not . And what is this which is , but hee , who when he sent Moses , said unto him , I AM THAT I AM ? And who also said , Thus shalt thou say unto the children of Israel , I AM hath sent me unto you . Behold it selfe , I AM THAT I AM ; He who IS , hath sent mee to you ! But thou canst not conceive it , it is farre from thee to understand it , far from thee to apprehend it . Retaine therefore that which he was made for thee , since to conceive him it is farre from thee . Retaine the flesh of CHRIST , by which raised being sick thou maist bee relieved , and left halfe-dead by Theeves woūded , thou maist be to an Inne conducted , and cured . Let us then runne to the house of the Lord , and come to the City , where our feet may stand in the gates ; that City which is builded as a City , that is compact together in it selfe . It selfe is this whereof it is said , Thou art the same , and thy yeares shall not faile . Behold it selfe , Whose yeares shall not faile ! Brethren , doe not our yeares daily faile and fade in the yeare ? For those yeares which are come are not now , and those which are to come are not yet . Now are these failed which are come , and those shall faile which are to come . Houres past bee already gone , and houres to passe are not yet come , & when they are come they likewise shall passe , and faile . What be those yeeres which do not faile , but those which stand ? If yeares then doe there stand , those yeares which stand is one yeare ; and that one yeare which stands , is one day : because that one day hath neither rising nor setting , neither begun from yesterday , nor excluded from to morrow , but standeth alwayes the same day . And whatsoever thou wilt , thou maist call this day ; if thou wilt , they are yeares ; if thou wilt , it is a day : thinke what thou wilt , yet it standeth . For this City partakes of stability , being compact together in it selfe . Worthily then , because it becomes partaker of this stability , doth he say who runneth thither ; Our feet were standing in thy Courts , O Ierusalem . For all things doe there stand , where nothing passeth : Wilt thou then stand there , and not passe ? Runne thither . None hath It selfe of himselfe . Attend Brethren : Hee hath a body , but this is not it selfe , because it stands not in it selfe . It is changed by ages , it is changed by removes of places and times , it is changed by corporall diseases and defects ; therefore it stands not in itselfe . Heavenly bodies do not stand in themselves , for they have their certaine changes , though secret : certainly are these changed from place to place , they ascend from East to West , and againe they goe about to the East . These then doe not stand , these are not It selfe . Neither doth Mans Soule stand itselfe . For with how many alterations and cogitations is she varied , with what pleasures is shee changed and from her selfe estranged , with what desires infected and infested ? The very mind of man which is said to bee reasonable , is likewise mutable , it is not it selfe . Now it will , now it will not : Now it knowes , now it knowes not : now it remembers , now it forgets . None then hath It selfe of himselfe . Hee who would have had it selfe of himselfe , that hee might bee it selfe to himselfe , is falne . He is falne from an Angell , and become a Devill . He drunke a health to man in pride , hee threw himselfe downe by envying him who stood . He would be it selfe to themselves , have principality to themselves , dominion in themselves . They would not have the ●rue LORD , who truly is It selfe , to whom it is said , Thou shalt change them , and ●hey shall be changed , but thou art the same . Now therefore , after ●o long affliction , after so many diseases , difficulties , labours , let the humbled soule returne to it selfe , and be in that City , that is compact together in it selfe . ☞ Vera copia , Cupiditatis inopia . ☜ Vera inopia , Cupiditatis copia . Minds tranquillity . A Meditation gathered out of Saint Angustine in his Tract , upon the 147. Psal. upon these words : Who hath set peace in thy borders . Ver. 14. WHo hath set peace in thy borders . How much have yee all rejoyced ? Love this , my Brethren . Wee are much delighted , when this love of Peace cryeth from your hearts . How much hath it delighted us ? Having as yet said nothing , expounded nothing , but only pronounced this verse , yee have even cryed out . And what is it that hath cryed from you ? the love of peace : what doth it present unto your eyes ? Whence doe yee cry , if yee do not love ? Whence doe yee love , it yee doe not see ? Peace is invisible . Where is that Eye , by which it is seene , that it may be lov'd ? Neither would it be cryed upon , unlesse it were lov'd . These are those representments of invisible things , which God exhibits unto us . With what beautie hath the conceit of Peace seized on your hearts ? What then shall I now speake of Peace , or of the praise of peace ? Your affection preventeth all my words : I shall not performe it , I am not able to undergo it , I am too weake to doe it . Let us deferre all our praises of peace to that Countrey of peace . There shall wee more fully praise it , where wee shall more fully possesse it . If wee thus love peace begun in us , how much shall we praise it when perfected in us ? Behold , this I say , my beloved Children , Children of the Kingdome , Citizens of Hierusalem , because in Hierusalem is the Vision of peace , and all those who enjoy and love peace are made blessed in it . This , which ye so much love and affect to heare named , pursue it , desire it , love it in your House , love it in your Businesse , love it in your Wives , love it in your Children , love it in your Servants , love it in your Friends , love it in your Enemies . This is that peace which Heretiques have not . Now what doth peace here amidst the uncertainties of this Region , in this Pilgrimage of our mortality ; where , as yet , no one is transparent to another , none seeth the heart of another , what doth peace ? It judgeth not of things uncertaine , it confirmes not things unknowne . It is apter to conceit well of man , than evilly to suspect him . It grieves her not much to have erred , in conceiving a good opinion of him that was ill-affected . But dangerous it is , to conceit ill of him who ( perchance ) is good , not knowing how hee is disposed whom we so rashly judged . What doe I lose , if I beleeve such an one is good ? If it be uncertaine whether he be evill , ( albeit you are to be cautelous whether this be so , ) yet are you not to condemne him as if it were so . this Peace commandeth , Seeke peace , and ensue it . Heresie , what doth it teach ? It condemnes those it knowes not , it condemnes the whole World. We do now desire that peace which we have here in hope . For as yet , what peace is there in us ? The flesh lusteth against the Spirit , and the Spirit against the flesh . Where is there full peace in any one man ? when shall it be full in any one man ? Even then , when it shall be full in all the citizens of Hierusalem . When shall there be full peace ? When this corruptible hath put on incorruption , and this mortall hath put on immortality , then shall there be full peace , then firme peace . Nothing then contesteth against the soule in man , shee is not against her selfe , nor in any part wounded ; there is no frailty of the flesh , no corporall want , no hunger , no thirst , no heat , no cold , no wearinesse , no want , no provoking to wrath , nor surely any cautelous care of avoyding a foe , or affecting a friend . All these things , my Brethren , fight against us , wee have not yet full and perfect peace . In that ye have cryed , ( who even now hearing the name of peace out of your desire to peace have cryed ) this cry of yours proceeded from thirst , not from fulnesse . THe same Father Augustine , a glorious Light of the Church , a constant Champion for the truth , and a powerfull evincer of all such Errors as opposed the Truth , in his love to peace , composed likewise this sweet Meditation , to beget in every devout heart the like affection : Gathered out of his Tract upon the 36. Psal. Upon these words : Meeke men shall possesse the Earth , and shall have their delight in the multitude of peace . Ver. 23. Upon which , with a passionate devotion , an affectionate passion , hee analiseth thus : This Earth , whereof we have so often spoken , is holy Hierusalem . The Meeke shall be delivered from this their pilgrimage , and shall live for ever with God , and of God. Therefore shall they possesse the Earth for an inheritance . And what shall their riches be ? They shall be delighted in the multitude of peace . For the wicked , hee may be delighted in the multitude of Gold , in the multitude of Silver , in the multitude of Servants , lastly in the multitude and store of Wealth , of delicious Wines , sumptuous and luxurious Feasts . But admit , hee should be alwayes stored , alwayes in these suted , were not his case to be lamented ? But what shall be thy riches , what shall bee thy dainties ? Multitude of peace : Thy Gold shall bee peace , thy Silver peace , thy Farmes peace , thy Life peace , thy God peace . Whatsoever thou desirest shall be to thee peace . That which is here Gold , cannot be unto thee Silver : That which is Wine , cannot bee unto thee Bread : That which is unto thee Light , cannot be drinke : whereas thy God shall bee to thee all things . Thou shalt eat him , and never hunger : Drinke him , and never thirst : Be enlightned by him , and never become blind : Bee supported by him , and never faile : Hee wholly shall possesse thee wholly and entirely . Thou shalt suffer there no extremities for another : have him , with whom thou shalt possesse all : enjoy all , and hee enjoy thee all , who is all in all : because thou , and hee , who is joyned in societie with thee shall be one : Which one , God himself shall wholly enjoy in you , who shall possesse you . This is the end of a man that loveth peace . ☞ Summa ●hilosophia , Crucis Scientia . ☜ Christi vita , Christiani Philosophia . Christian Philosophy . A Meditation culled out of S. Augustine , in his Tract upon the 148. Psalme , upon these words : His praise is above the earth and the heavens : for he hath exalted the horne of his people . Ver. 13. WHat is his Praise in Heaven and in Earth ? Is it because he praiseth ? No , But because all things praise him , all things cry unto to him : the beauty of all things is in some sort the voyce of those which praise the Lord. The Heaven cryeth to the Lord ; Thou hast made me , not I my selfe . The Earth cryeth , Thou hast fashioned me , not I my selfe . How then doe these cry ? When thou consid●rest these and findest this in these , out of thy consideration they cry , out of thy voyce they cry , His praise is in Heaven and in Earth : Consider the Heaven , it is beautifull : consider the Earth , it is beautifull : both of them are together very beautifull . It is he that made them , he that guides them : it is his command that governs them : It is hee that alters times , supplies moments . Even Hee of himselfe supplies them . All things therefore doe praise him , whether they be in station , or motion , whether they be from Earth below , or from Heaven above , whether they be in declining or renewing . When thou seest these , and rejoycest in these , and art lifted up in Contemplation to Him that made these , and considerest how these invisible things of his are understood by these which are made , then is His praise in Heaven and in Earth , that is , thou praisest him for things earthly , thou praisest him for things heavenly . And because Hee made all things , and that there is nothing better than Him ; whatsoever He made is below Him , and whatsoever seemes pleasing in these , is lesse pleasing than Hee is . Let nothing then so much please thee in these which he hath made , as He himselfe , by whom they were made . But if so thou love this which He hath made , thou art much more to love Him , by whom they were made . If these be so beautifull which He hath made , much more beautifull is Hee by whom they were made . His praise is in Heaven and in Earth , and he shall exalt the horne of his people . Now ( in this Vale of teares , and field of tares ) is the Horne of his people humbled in threshings , tribulations , temptations , beating of brests . When shall the Horne of his people be exalted ? When the Lord himselfe shall come , and our Sun shall arise , not this which is seene with our eyes , and ariseth on the good and evill , but even that Sunne whereof it is said , unto you that feare the Lord , shall the Sunne of righteousnesse arise , & health shall be under his wings ; and whereof the proud and wicked shall say , The light of righteousnesse hath not shined unto us , and the Sunne of understanding rose not upon us . Hee shall bee our Summer . Now , fruits in Winter time appeare not in the root . Thou observest how dry Trees are in winter . He that knows not the observation of these things , prunes the dry Vine before the fruit come , and , perchance , next Spring it becomes so dry , as it brings forth neither flower nor fruit , when it should come . Both these are alike in winter , this liveth , that is dead : But the life of this , and the death of that , are both in secret . The Summer approacheth ; life appeareth in this , death is discovered in that . Beauty of leaves precedeth , plenty of fruit succeedeth : the Vine is attired with that beauty in her leafe , which she retains in her root . Therefore , my Brethren , we are now while we are here , in our condition like other men . Like as they are borne , eat , drinke , live , and are cloathed , and so passe over their life ; even so the Saints . Sometimes doe these things deceive men , whence it is they say , Behold , since this man became a Christian , did his head never ake ? Or now being a Christian , enjoyes hee more than I doe ? O dry Vine ! Thou observest the Vine planted neere thee how naked it is in winter , but never how dry it is by heat of summer . The Lord our beauty will come , who lay hid in the root ; and then will He exalt the horne of his people , after this our captivity wherin we mortally live . Whence it is that the Apostle saith , Iudge nothing before the time , untill the Lord come , who will lighten things that are hid in darknesse , and then shall everie man have praise of God. But thou wilt say , where is any root ? where is any fruit ? If thou beleevest , thou knowest where thy root is . For there it is , where thy Faith is , where thy Hope and Charity is . Heare the Apostle , for yee are dead : They appeared as it were dead in winter . Heare how they live , And your life is hid ( saith he ) with Christ in God. Behold , where thou hast thy root ! When then shalt thou bee adorned with beauty ? When shalt thou be multiplied in fruit ? Heare what followeth , When Christ which is our life shall appeare , then shall yee also appeare with him in glory . THE Soules Jubilee , Gathered from Saint Augustine , in his Tract Upon the 85. Psalme , Upon these words : Rejoyce the Soule of thy servant : for unto thee , ô Lord , doe I lift up my Soule . For thou , Lord , art good and mercifull , & of great kindnesse unto all them that call upon thee . REjoyce the Soule of thy Servant . Rejoyce her , because unto thee do I raise her . She was in earth , and in earth shee felt bitternesse : Now , lest she should pine away through bitternes , and so lose all thy gracious sweetnesse , I have raised her up unto thee , Rejoyce her with thee . For thou onely art joyfulnesse : the World is full of bitternesse . Surely , very rightly doth he exhort his members , that they have their hearts on high . Let them then heare it & doe it : let them lift that up unto heaven , which is in an evill state while it is upon Earth . For there the heart doth not corrupt , if it be lifted up unto God. If you have corne in low places , lest it should corrupt , you remove it higher : doe you then seeke to prepare a place for your corne , and will you suffer your heart to corrupt on Earth ? you remove your corne to an higher room , lift up your heart unto heaven . But how may I doe this , will you say ? What Cords , what Pulleis , what Ladders are needfull ? These staires , are thy affections : thy way , is thy will. By loving thou ascendest , by neglecting thou descendest . Standing on Earth thou art in Heaven , if thou love God. For the heart is not lifted , as the body is raised . The body , that it may be raised , changeth her place , but the heart , that it may be roused , changeth her will , For unto thee , O Lord , doe I lift up my soule : for thou , Lord , art good and mercifull , therefore rejoyce her . As one wearied and tediously affected with the bitternesse of earthly things , shee desires to bee sweetned , and hath sought the fountaine of sweetnesse , but could not find it on earth . For what way soever she turned herselfe , she found scandals , tribulations , feares , tentations : In what man living safe security ? Of whom certaine joy ? And if not of himselfe , how much lesse from another ? For either men are evill , and of necessity wee must suffer them , yet hoping withall that they may be changed : or they are good , and so wee ought to love them , yet fearing withall lest they become evill , because they may be changed . There , the wickednesse of those begetteth bitternesse of soule : here , care and feare equally surprize us , lest hee fall away from us , who walked sometime uprightly among us . What way soever then the heart shall turne her , she findes bitternesse in earthly things : shee has not wherewithall to sweeten her , unlesse shee lift her selfe up unto God her Maker . For thou , Lord , art good and mercifull . What is this mercifull ? Thou supportest mee till thou perfectest me . For truly , my Brethren , I will speak as a man unto men and of men . Let every one bring hither his heart , and behold himselfe without flattering and without glozing . Nothing is foolisher , than flattering & seducing ones self . Let every one then consider and see what and how many things are acted in mans heart ; and how , for most part , our very praiers are hindred by various thoughts , so as our hearts will scarcely stand firme before God. It desires so to enjoy it selfe that it may stand , and in some sort it flyes from it selfe , yet for all this it findes no lettices by which it may confine her thoughts , or barres by which it may restraine her distractions , and wandring motions , and stand joyfully before her God. Rare it is , that a prayer should occurre devoutly fixt , amongst so many prayers . Now every one would say , that , what befalleth him , befalleth not another , unlesse we found in the Sacred Scripture of God , that David in one place prayed and said : O Lord , I have found my heart , that I may pray unto thee . Hee said , hee had found his heart , as if it used sometimes to fly from him , and he to pursue it as a fugitive , and could not lay hold on it , and to cry unto the Lord , My heart hath forsaken me . Therefore , Brethren , considering what hee here saith , Thou art good and mercifull , I conceive that for this cause he cals him a mercifull God , for that hee suffereth these things in us , and yet expecteth prayer from us , that hee might perfect his good work in us . And when we have given it him , by offering our oblation of prayer unto him , hee receiveth it freely , and heareth it friendly , neither remembers hee those prayers of ours , which we so unseasonably presented , but receiveth this one which we scarcely found , yet found wee humbly offered . For tell me , Brethren , what man is he , with whom if his friend shall begin to talke , and he will not answer him , but observes him to decline from him , and to direct his discourse unto another , as if he were wholly aliened from him , who , I say , could endure this ? Or suppose thou should'st intercede a Judge , and addresse thy selfe to him in such a place as hee may heare thee , and suddenly , when thou should'st speake unto him , thou leavest him , or entertainest some trifling discourse with thy friend , how could hee endure this ? Yet doth God suffer so many hearts of such as pray , and thinke of many wandring thoughts while they pray , I forbeare to speake of thoughts hurtfull , I forbeare to speake of things depraved and offensive unto God : for to thinke even of superfluous thoughts , is an injury unto him , with whom thou speakest . Thy Prayer is a speech unto God. When thou readest . GOD speakes unto thee : When thou praiest , thou speakest with God. But what ? Are wee to despaire of man-kind , and now conclude , that every man is damned , when any wandring thought shall creepe in upon him , and interrupt his prayer ? If wee should conclude thus , Brethren , I doe not see what hope might remaine in us . But forasmuch as wee have hope in God , for great is his mercy , let us say unto him ; Rejoyce the soule of thy servant : For unto thee , O Lord , doe I lift up my soule . And how have I lifted it up ? As much as I could , as much as thou gavest me strength , as soone as I was able to lay hold on my fugitive soule . So long as thou stoodst before me ( suppose him to speake in the person of God ) thou entertainedst such vaine & superfluous thoughts , as thou scarcely pouredst forth one fixt or stable prayer unto me . What more canst thou answer unto this , but , that thou Lord art good and mercifull ? mercifull thou art in suffering me . I fall away through sicknesse , heale me , and I shall stand : strengthen me , and I shall bee strong . Meane time , till thou doest this , thou sufferest mee : for thou Lord , art gracious and very mercifull . Not onely mercifull , but very mercifull . For our iniquity aboundeth , and thy mercy aboundeth Yea full of mercy art thou to all such as call upon thee . What is it then that the Scripture saith in so many places , They shall call upon me , but I will not answer . ( Certainly he is mercifull to all such as call upon him ) unlesse it be for that some calling upon him , doe not call upon him , of whom it is said , They have not called upon God ? They call , but not upon God. Thou callest for what thou lovest : Thou callest for what thou wishest in thee ; thou callest for what thou would'st have come to thee . Wherefore , if for this end thou call upon God , that money may come to thee , that an inheritance may descend to thee , that temporall dignity may befall thee , thou callest upon him for those things which thou desirest that they may come unto thee : But thou makest God here a furtherer of thy lusts , not a favourer of thy desires . Is God good , if he give thee what thou would'st have ? What if thou would'st have what is ill ? were hee not more mercifull unto thee in not giving thee what thou would'st have ? Yet , for all this , if hee doe not give it thee , God is as nothing unto thee : For thou sayest , How long have I sought , how oft have I sought , and yet am not heard ? But what hast thou sought ? Perchance , the death of thy Enemy : what if he also besought thine ? He who created thee , he likewise created him : Thou art a man , hee likewise is a man : But God is the Judge , hee hearkneth both , but hee heareth not both . Thou art sad , for that thou art not heard in thy prayer against him : be glad , that hee is not heard in his prayer against thee . But thou wilt say , I did not seeke this , I sought not the death of mine enemy ; but I besought the life of my child : What evill sought I in this ? Thou soughtst no evill , as thou thinkest ; but tell mee , what if hee were taken from thee , lest Sin should change his understanding ? But thou wilt say , hee was sinfull , and therefore I desir'd that hee might live , that hee might reforme his life . Thou desiredst that he might live better : but what if God saw that he by living longer , would become worse ? How knowest thou then whether might more redound to his profit , to dye or live ? Seeing then thou knowest not , returne into thy heart , leave this to the secret counsell of God. But what shall I then doe , wilt thou say ? How may I pray ? How maist thou pray ? As thy Lord hath taught thee , as thine Heavenly Master hath taught thee . Call upon God , as God ; . Love God , as God. Nothing is better than hee , desire him , covet him . See how this princely Prophet calleth upon the Lord in another other Psalme , One thing have I desired of the Lord , that I will require . And what is this hee desires ? Even that I may dwell in the house of the Lord all the dayes of my life : And to what end ? To behold the beauty of the Lord. If then thou desirest to be the Lover of God , with thy sinc●rest affections , and chastest sighes love him , like him , long for him , languish for him , than whom thou canst find nothing more joyfull , nothing more gracefull , nothing more cheerefull , nothing more diuturnall . For what more diuturnall , than what is sempiternall ? Doe not feare that hee at any time will fall from thee , who hath made thee , that thou shouldst not fall from him . If then thou callest upon God as God , be secure , thou art heard ; thy portion hath relation to that verse , He is very mercifull to all such as call upon him . Doe not then say , He hath not given me this . Returne unto thy heart , and discharge thy conscience , examine it , doe not spare it . If thou hast at any time called upon God for temporall benefits , assure thy selfe that therefore hee did not give them thee , because they would not profit thee . In this , Brethren , let your hearts be edified , your Christian hearts , your faithfull hearts ; lest yee fall into murmuring against God , by being discontented , when frustrated of your desires : and in vaine it is to kick against the prick . Make recourse to the Scriptures . The Devill is heard , and the Apostle is not heard . How seemes this unto you ? How are the Devils heard ? They besought him that they might goe into the heard of Swine , and it was granted them . How is the Devill heard ? He besought him , that he might tempt Iob , and it was suffered him . How is the Apostle not heard ? Lest I should be exalted out of measure , through the abundance of revelations , there was given unto me a pricke in the flesh , the Messenger of Satan to buffet me . For this thing I besought the Lord thrice , that it might depart from me . And he said unto me , my grace is sufficient for thee : for my power is made perfect through weaknesse . He heard him , whom he had disposed to damnation : and heard not him whom hee prepared to salvation . The sick patient asketh many things of his Physician : yet the Physician gives them not , hee heares him not after his will , but for his health . Make God then thy Physician : aske of him health , and hee will bee thy health : not only as outward health , but as he himself is all health . Love not then any health beside him , but as thou hast it in the Psalme , Say unto my Soule I am thy Salvation . What is it unto thee what hee give thee , so he give himselfe unto to thee ? Now wouldst thou that hee give himselfe unto thee ? What if that thou wouldst have hee will not give thee , that hee may give himselfe unto thee ? Hee removes impediments from thee , that hee may enter in unto thee . Brethren , observe and consider what God gives here unto Sinners , and hence gather what hee keepes in store for his Servants . To Sinners that blaspheme him , hee gives daily the benefits of Heaven and Earth , hee gives fountains , fruits , health , children , wealth , abundance . All these goods things none giveth but God. Hee that gives such things to the sinfull , what thinkst thou stores hee up for his faithfull ? Doest thou thinke this of him , that hee who gives such things to the evill , reserves nothing in store for the good ? yes truly , hee reserves not onely earth but heaven . Nay perchance , I speake of something too low when I speake of heaven : hee reserves himselfe who made Heaven . Beautifull is heaven , but more beautifull is the Maker of Heaven . But ( saist thou ) I see Heaven , but I see not him . Thou hast eyes to see Heaven : But thou hast not as yet an heart to see the Maker of Heaven . To that end came hee from Heaven to Earth , that hee might cleanse thine heart , whereby he might bee seene who made Heaven and Earth . But freely with patience expect salvation . Hee knowes best with what medicines to cure thee : Hee knowes best how to cut thee , how to seere thee . Thou art become sick through sinne , hee comes not onely to cheere , but to cut and seere . Doest thou not see what paine men suffer under the hands of their Physicians , who promise unto them an uncertaine hope of life ? Thou shalt bee cured , saies the Physician , thou shalt bee cured if I cut thee . And this is but the promise of man , and promised to man. Neither is hee certaine who speakes it , nor hee who heares it : because hee speakes it unto man , who made not man , nor perfectly knoweth what may become of man : yet gives man credit to these words of man , who knowes not what becomes of man : hee submits his members unto him , hee suffers himselfe to bee bound , or sometimes unbound he is cut and seer'd : and perchance hee recovers health for a few dayes , yet after this short recovery of health , hee knows not when hee must dye ; and perchance hee dyes while he is in cure , or perhaps hee cannot bee cured . But to whom hath God at any time promised , and deceived ? I●ius Horreo Su●●ma affluentia , Cujus cordi● Scrinio Sana Conscientia . THE Christian Storehouse , Rendred from Saint Augustine in his Tract upon the 64. Psalme , upon these words : Wee shall bee satisfied with the pleasures of thine House , even of thine holy Temple . WHat are those good things of the house of God ? Brethren , let us suppose to our selves some rich House , imagining it to bee stored with all good things , how plenteous it may be , what store of vessels of gold and silver there may bee , how numerous a family , what abundance of stock and store , in a word how the House it selfe may delight us with pictures and structures of marble , arched Roofes , curious Columns , specious Spaces , sumptuous Rooms : behold , such things are desired , but as yet out of the confusion of Babylon . Prune all these desires , O Citizen of Hierusalem , prune all these : if thou wilt returne to thine heavenly City , let not captivity delight thee . But if thou hast already begun to goe out of Babylon , doe not looke behind thee , doe not loyter in the way . There want not yet Enemies to perswade thee to stay still in thy captivity and exile . Let not then the speeches of the wicked prevaile with thee . Desire the House of God , and desire the good things of that house : but not such , as thou usest to desire either in thine owne House , or in thy Neighbours or Patrons House . There is goodnesse of another nature in this House . What need wee to declare what those good things be of that House ? Let him exp●esse them who singeth in his going out of Babylon : We shall bee satisfied with the pleasures of thine House . What are those pleasures ? Sometimes , perchance , wee erected our hearts to gold , to silver , and other pretious things : doe not seeke such , these oppresse , they doe not refresh . Let us here then meditate of those pleasures of Hierusalem , those pleasures of the House of the Lord , those pleasures of the Temple of the Lord : because those pleasures which are of the House of the Lord , those are pleasures of the Temple of the Lord. Wee shall bee satisfied with the pleasures of thine House : Holy is thy Temple , wonderfull in righteousnesse . These are the pleasures of that House . Hee sayes not , thy holy Temple wonderfull in Pillars , wonderful in Pictures , wonderful in Marbles , wonderfull in gilded buildings , but wonderfull in righteousnesse . Thou hast outward eyes , wherewith thou maist see marble structures , golden statues : but within is the eye wherewith thou maist view the beauty of Righteousnesse : within , I say , is the eye wherewith thou maist view the beauty of Righteousnesse . If there bee no beauty in Righteousnesse , whence is it that the Righteous old man is loved ? What may his body present to delight the sight ? Hee presents crooked lims , a rugged forehead , an head whitened with hoary haires , weaknesse in all parts , full of aches and complaints . But , perchance , though this decrepit old man delight not thine eyes , hee may delight thine eares . With what voyce ? with what song ? For though , perchance , while hee was young , hee sung well , all those ayres are decayed with age . For can the sound of his words possibly delight thine eares , seeing he can scarcely pronounce his words through the dropping decay of his teeth ? Yet if hee bee just , if he covet not that which is anothers , if hee out of his owne distribute to the necessity of others , if he admonish discreetly , and understand rightly , if hee beleeve sincerely , if hee bee ready for the profession of truth to bestow even his decayed lims ( for many have beene Martyrs when they were old ) wee are moved to love him . But whence is it that wee love him ? What good thing doe wee see in him with these eyes of our flesh ? Nothing . There is then a certaine beauty of righteousnesse , which wee see with the eyes of our heart , and which wee love , and wherewith wee burne . What was it that begot so much love in men to these Martyrs , when their lims were piece-meal● torne by beasts ? When their bloud wherewith their Corps were embathed , distained all things , when their bowels were rent and shed abroad with the teeth of beasts , had the eyes any objects but spectacles of horrou● ? What was there in them that could bee loved : but that in such a Shambles of torne members , there appeared an unblemished beauty of righteousnesse ? These are the pleasures of the House of God ; with these prepare thy self to be satisfied : but that thou maist bee herewith satisfied when thou commest thither , it behoves thee to hunger and thirst after it , while thou art a stranger : Thirst after this , huger after this , for these shall bee the pleasures of God. Heare that King to whō these things are spoken , who came to recall thee , and through himselfe hath made a way for thee , what sayes hee ? Blessed are they who hunger and thirst after righteousnesse , for they shall bee satisfied . Holy is thy Temple , wonderfull in righteousnesse . And doe not thinke , Brethren , that this same Temple is without you . Love righteousnesse , and ye are the Temple of God. MAN His owne Foe . WHat an Enemy is Man to himselfe ? Hee sees above him , Heaven , offering it selfe unto him ; below him , Hell , threatning perdition to him ; On Earth , hee sees nothing worthy his affecting . Friends hee observes , and hee finds them Shadowes of time : the best of their constancy cloaths it selfe with a seeming mourning , and closeth all those glorious protests of Devotion and Service , with a teare-sacrifice to his Urne . All those faire Monuments of his discerning providence are razed ; those undeserving Palmes , which afforded him applause , now closed . Those Annals of his care , to an unknowne posterity recommended . Those precious vading houres , which well expended , might have gain'd him eternity , are so many Heralds to deblazon his vanity . Time hee had enough to estate him in immortality ; but pleasure , honour , or earthly profit appeared such precious pearls in his bleered eye , as hee could reserve few or no minutes for so inestimable a purchase , as the permanent possession of a future happinesse . Hee eyed that least , which would have cleared his eye-sight most : making that his Supreme Object , which should in Wisdome have beene his lowest Subject . He could not possibly affect ought more , than what conduced least to his spirituall improvement . Were he in company ; those hee made choice for his consorts , whose debauch't course had sprinkled a deepe tincture on their fame : and had made them onely exemplary in that which deserved imitation least . Did hee walke abroad ; hee made no use of those various objects , which might have diverted his eye from admiring the excellence of the creature , to fix and inspheare it in the sole satisfying Contemplation of his Creator . Not the least sprig , seed , or grassepile , but reteined in it a mysterious impression of so exquisite an Artist : yet with what an easie contempt and per●unctory reflex , hee lookes on these , as if they dictated nothing to him but a vading vanity ? Yet see , poore groundling ! if some flourishing Meadow , faire Pasture , fruitfull Farme , or any other attractive object of sensuall profit present their sight and site unto him ; with what a passionate interbreath hee salutes these earthly objects , with a servile irregular wish ; Oh that these were mine ! Meane time , hee h'as more than hee enjoyes ; and enjoyes lesse peace , by ingaging his rough rubbish desires to every place . What an angling hee makes to catch that , which catcheth him most ? Hee makes the Day his Purveyor for the world ; the Night his Remembrancer of his cares : So as , that very time which was allotted Man for rest , becomes his disquiet . If hee ayme at Honour , hee makes it his flame ; and never leaves it , till his ayry wings be singed by it . Secure hee was before hee sought ; but as one wearied in the haven , he commits his unstear'd vessell to the dangers of the Maine ; where his Competitors bee those Pilots which plash him ; who never leave him , till they cause his Top and Top-galant to yeeld with dishonour ; which , his unbounded spirit unable to brooke , becomes his secret Pioner . When Pleasure seazeth his Fort ; how long and tedious are those slow-running houres , which divide him from idolatrizing his light-affected Mistresse ? What numerous fancies his deluded imagination suggests to him ; presenting to his intranced Conceit , more moving Objects of imaginary delight , than the loosest Sibarite ever ▪ yet enjoyed ? Hee reteines a constant modell of her favour , feature , posture ; but how light shee weighs in the Scale of honour , hee never dreames . Hee flatters himselfe with the conceit of her reply , upon the delivery of a set speech ; farced with farre more complement , than ornament of art . Poore foole ! How much a scattred or ravish'd favour transports him ! Meane time , shee works on his fortune , while shee guls his guilded person with a seeming affection . Thus splitted in his fortune , hee becomes cashiered of his temporary favorite . And now Time comes , and must needs draw his feature . Heavens blesse me ; how like a fleshlesse Starveling , this amorous Skeleton lookes ! Hee , who once fed on fancy , longs after a more substantiall food to refresh his appetite . Our two late Prophets talkt of Droughts and Plagues ; and his incessant desire is by a petitionary way ( for otherwise his exhausted fortunes cannot worke , nor project him a course to subsist ) that they would intercede ( if their phanatick illumination would give leave ) that the Drought of his seered liver might bee quenched , and the Plague of his purse cured . Wee have now Epitomiz'd Man to his full ; and discovered him to be the only occasion of his owne fall . Oh that hee would recollect himselfe ! and consider from whence hee came , what hee is , and whereto hee must goe . First , let him reflect upon the state of his earthly being ; that weake contexture wherof hee is moulded ; Next , what weake and infirme supports hee stands on ; and how soone those shaking Bases shall decline , when necessitated Fate shall undermine them ; Lastly , those miseries one mispent houre shall make him lyable to : when with ●ighes , and teares , and what not ; hee shall petition for redemption of time , which want of time will not afford him ; nor all his powerfulst Advocates on Earth procure him ; nor all his prayers and teares , be they never so plentifully effused , assure him . O Man ! Seeing then , Earthly Honor becomes acorroding Competitor to the Owner ; ayme at that , which shall without corrivalship highly improve , and securely confirme the injoyer . Seeing , Worldly wealth sates not the desire , but ministers fresh fuell to the possessor ; addresse thy more erected thoughts to that solec-sufficing and entirely-enriching treasure , which shall cloze thy safely-confined desires for ever . Lastly , Seeing thou art so much transported with the vading shadow of Worldly Pleasure ; fix thy sole content on that absolute good , which transcends all extent : So shalt thou , who before wer 't a Foe to thy selfe , become a Friend to Him , who to redeeme thee , ingag'd himselfe . TWO Devout Prayers , Or Meditations of F. Lewis of Granado , gathered forth of his Meditations in Spanish , and heereto annexed . God forbid that I should rejoyce , but in the Crosse of our Lord Iesus Christ , whereby the world is crucified to me , and I unto the world , Gal. 6. 14. To Christ Crucified . WEe adore thee , O Lord Jesu Christ , and blesse thy holy Name , for that thou hast redeemed the world by this thy Crosse. Wee give thankes to thee , most gracious Saviour , for that thou hast so highly loved us , and cleansed us by thy bloud from our sinnes : as likewise , for that thou hast offered thy selfe upon the Crosse for us , that with the most sweet smell of this thy most noble Sacrifice , inflamed with the fire of thy love , thou mightst reconcile GOD to us , and procure our peace with him . Blessed bee thou for ever , O Saviour of the World , O Reconciler of men , repairer of Angels , Restorer of Heaven , Triumpher over Hell , Conquerour of the Devill , Authour of life , Destroyer of Death , and Redeemer of them , who sate in darknesse , and shadow of Death . To the sacred mystery of the Crosse , by JESUS Sanctified : And to JESUS , who was on it crucified . O Crosse , thou drawest hearts more powerfully unto thee , than the Adamant doth Iron● : Thou more clearly enlightnest our minds , than the Sunne doth mens eyes : Thou more vehemently inflamest our soules , than fire doth coales . Wherefore , O most holy Crosse , draw mee unto thee powerfully : enlighten mee continually : inflame mee vehemently and vigorously , that my mind and cogitation may never depart from thee : Thou also , my good JESU , illuminate the eyes of my soule , that in this Crosse I may understand how to behold thee : to wit , that I may not onely contemplate those extreme sorrowes which thou sufferedst for my sake , and take compassion of them : but that I may also know , that the examples of those many and excellent Vertues , which thou heere exhibitedst , were to mee recommended , that they might by mee be imitated . Wherefore , O thou Teacher of the World , O thou Physician of our soules , here doe I come to the foot of thy Crosse , she wing my wounds and sores unto thee : heale mee , O my God , and prescribe mee what I should doe . I acknowledge , and confesse , O Lord , that I am vehemently addicted to sensuall affections , and too great a Lover of my selfe , which selfe-love I perceive hindereth much my spiritual profit and proficience . So as , being oft-times ensnared either with my pleasures and delights , or deterred with the labour of fasting , I lose the benefit of pious and devout exercises : with the losse whereof my salvation likewise is endangered . This sensuality of mine is to mee very tedious , very grievous : for truly it desires at set houres to feast * daintily and delicatly , it desires after dinners and suppers , to solace it selfe in discourses and delights ; likewise , to take the ayre , walke in gardens and arbours , alwayes affecting one recreation or other : but teach thou mee , O Lord , by thy example what I ought to doe . O with what confusion , with what shame doe I conceive my selfe to bee cloathed , so often as I behold , after what sort thou entertainedst that most delicate , and most tender body of thine ? In the midst of those anguishes and dolours of thy most bitter death , thou ministredst to it no other repast nor receit , than that which was * confectioned of gall , and vinegar , by those cruell and hatefull Apothecaries . And at that time , whose tongue , I pray thee , durst complaine of thy * meat , that it was eyther cold or raw , and ill dressed , or too quickly , or slowly dished , upon sight of that Table spread , O Lord , for thee , in that thy so great necessity ? In stead of delights and discourses , which I seeke in my Suppers , and banquets , thou hadst the voyces of them , who with moving , and mowing , and wagging their heads , derided and blasphemed thee , saying , * Hey , thou that destroyest the Temple , and buildest it in three dayes . This was the musick , this the harmony of thy banquet . Likewise , when thou stuckst nailed hand and foot upon the Crosse , this was thy * walking into the Garden . For albeit , thou hadst another garden , wherto thou retiredst after supper , yet was it not to walke in , but to pray in ; not to refresh thee , but to shed thy bloud : not to delight thee , but to grieve , sorrow , and bee in the agony of death . What shall I say more of the rest of those refreshments of thy blessed flesh ? My flesh requireth a soft bed , a pretious weed , spacious and specious houses , but tell thou mee , O my holy Love , what an one might be thy chamber ? What thy house ? What thy garment ? Thy garment is nakednesse , and thy purple the * habit of derision . Thy * house is to bee conversant in publike assemblies , exposed to the distemperatures of Sunne , and ayre ; and if I seeke for any house of thine besides this , it is a stable for beasts . Foxes have their holes , and the Sparrowes of heaven their nests : But thou the Creator and Maker of all things , hast not whereon to * lay thine head . O yee curiosities and superfluities , how comes it to passe , that there is any place left for you among Christians ? Either let us cease to be Christians , or let us cast from us all these delights and superfluities : seeing our Lord and * Master hath not only cast from him those things which were superfluous , but even those things also which were necessary . Now it remaineth , Lord , that I see what a Chamber thou hast . Tell mee , O sweet Lord , where it is that thou lyest , where thou sleepest at noone ? I lay mee downe here at thy feet : teach mee , what I ought to doe . For this my sensuality will not well relish a Sermon of thy Crosse. I desire a bed soft and sweet , and if I awake at Prayer time , yet doe I suffer my selfe easily to bee overcome by sloth : I expect likewise a morning slumber , that I may get rest for my head . But tell mee , O Lord , what rest thou hadst upon that * bed of thy Crosse. When as leaning on the one side , thou wert wearied , how couldst thou rest thee on the other side , that thou mightst bee eased ? May not thine heart here burst ? May not all thy sensuality here dye ? O solace to the poore ! O , shame to the rich ! O strength to the penitent ! O condemnation to the soft and delicate ! Neither is JESUS CHRISTS bed for you , nor his glory for you . O Lord , give mee grace , that after thy example I may subdue and kill my sensuality ; but if not , I beseech thee , that even this very moment thou wouldst take my life from mee . For it is not reasonable nor tolerable , that thou shouldst bee fed upon the Crosse , both with Gall and Vinegar , and I seek after delights , and most exquisite dainties : Nor that thou shouldst ●ee so poore and naked , and I with such earnestnes hunt a●ter worldly riches , and so wretchedly love and affect them : Nor that thou shouldst have a * Crosse for thy couch , and I seeke a soft bed , a pleasant chamber , and delight of the flesh . Bee ashamed therefore , O my soule , when thou beholdest thy Lord , hanging upon the Crosse : Where imagine him to bee * preaching unto thee , and rebuking thee after this manner . I tooke for thee ( O man ) a Crowne of Thornes : Thou in contempt of mee , wearest a garland made of Flowers . I for thee , stretched out my hands upon the Crosse : wilt thou reach thine forth to pleasures and dalliance ? I dying , could not quench my thirst so much as with water : wilt thou seeke after precious Wines and Viands ? I , both on the Crosse , as likewise all my life long , was full of reproaches , and sorrowes : wilt thou bestow thy time upon honours and pleasures ? I suffered my side to bee opened , that I might make thee even partaker of my heart : wilt thou have thine exposed and opened to vaine and perillous loves ? A Short and fruitfull Confession of a Sinner unto God , for obtaining Contrition . O God of inestimable and eternall mercy , God of unmeasurable piety , God the Creator and Redeemer of mankind , who purifiest the hearts of such as confesse their sinnes unto thee ; who releasest all such from the bond of iniquity , as accuse themselves before the sight of thy divine majesty : I beseech the power and depth of thy goodnesse with inward groanes : that according to the multitude of thy mercies , thou wouldst grant mee to make a pure and sincere confession before thee of all my sinnes , whereof my guilty conscience doth accuse mee . And that thou wouldst give mee true repentance for all such things as I have committed , in naughty thoughts , depraved cogitations , wicked consent , unjust counsell , in concupiscence and uncleane delights , in evill and hatefull words , in malicious works , in my seeing , hearing , tasting , smelling , and touching . I truly even in all my members doe conceive my selfe guilty above measure : because , as the starres of heaven , and sands of the Sea ; so doe I know my sinnes to bee innumerable . But to thee , Lord , who knowest all secrets , and who hast said , Thou desirest the repentance of a Sinner , doe I reveale all the secrets of my heart , accusing my naughtinesse , and my many and very great sinnes , which I have committed before the eyes of thy fearefull Majesty , all my wretched life long , especially these ( here for the better increase of thy devotion and spirituall compunction , maist thou particularize some of thy grievouser Sinnes ) with all those my evils , which are open and manifest , O God of mercy , in thy sight . And now , O most gracious LORD , looke upon mee and have mercy on mee , and give unto mee a fountaine of teares and remission of all my sinnes , through thy free mercie , and that with inward confession of heart , and affection of desiring remission , seconded with so sincere a Confession . Rectifie and reforme in mee , O most loving Father , whatsoever is depraved in mee , either in word , deed , thought , through my owne impietie , or the Devils subtiltie ; and by joyning mee a member to the unity of the Church , make mee partaker of thy Redemption ; and admit mee to the Sacrament of blessed reconciliation , as one who hath no confidence but in thy mercy and compassion . A Confession of Sinnes ; by Blessed Augustine . O Mercifull , pitifull , great and terrible God : I confesse unto thee my sins ; to thee , to thee , doe I discover my wounds : for thine ineffable goodnesse bestow a Salve on mee . Thou , O most mild Lord , vouchsafedst to say : I desire not the death of a sinner , but rather that hee may turne from his wickednesse , and live . I confesse , that my life is in thy sight wicked and crooked , that my life is falling into the lake of misery , and my Soule perishing in my iniquities . Lust , sinfull delight , naughty works , wrath , prid● , impatience , malice , envy , gluttony , ebriety , theft , rapine , lying , perjury , scurrility , foolish speaking , murmuring , detraction , ignorance , infidelity , distruct , negligence of Gods Commandements , as contagious glagues have slaine my Soule . Mine heart and lips are polluted . My seeing , hearing , tasting , smelling , and touching have enfeebled my Soule with sinnes , and I am wholly lost as well in my cogitation , as action . I beseech thee , O my Lord God , whose mercy hath no end , draw mee unto thee , as thou drewest that sinfull woman . As thou gavest grace unto her , not to cease from kissing thy feet , washing them with her teares , and wiping them with her haires : so graciously vouchsafe to grant unto mee , that according to the greatnesse of mine iniquities , thy great love may bee in mee , that for thine unmeasurable piety , thou maist forgive mee all my sinnes . Bestow on mee pardon for evils past , continence for evils present , and cautelous prudence for evils to come : Grant mee , I beseech thee , before I dye , most fully to obtaine thy mercy : and suffer not my dayes to bee ended , till my sinnes bee pardoned , but as thou willest and knowest , have mercy on mee , Amen . A PRAIER before the holy Communion . HAile , O most holy flesh and bloud of Christ , wherereof I am made partaker in these visible Elements . Haile O thou highest sweetnesse , who knowest no losing , takest away all loathing , destroyest death , restorest life . Haile thou blessed food , which leadest thine Elect from the exile of this World to their Country . Haile thou happy Sacrifice , which art offered upon the Altar of the Crosse , to God ●he Father , for the whole burden of our sinnes . Haile thou Manna more white than snow , more sweet than honey , more precious than all gold . Take from mee , I beseech thee , O good Shepheard , mine iniquities : that with a purified heart and spirit , I may deserve to taste these Holy of holiest . Let this venerable Sacrament bee an impregnable Safeguard to mee against the deceits of the enemy : that fed with this wholesome Viand , I may passe the slippery wayes of this life , in a blamelesse conversation , and come unto thee , the Bread of life , and the true Lord of Angels , without any hinderance of the Devils subtilty or malice . O Lord heare mee , bee pacified with mee , attend mee , and tarry not from mee , O my God , for thy goodnesse sake . For none can bee worthy of so great a mystery , unlesse thou , ô Omnipotent God , make him worthy , Amen . A PRAIER OF Th. Aquinas , to be said after celebration of the holy Communion . I Give thankes to thee , O holy Lord , Omnipotēt Father , Eternall God , who hast vouchsafed to refresh me thy grievous sinner , and unworthy servant , for no deserts of mine , but for thy sole mercy sake , with the precious Body and Bloud of thy Sonne our Lord JESUS CHRIST . And I beseech thee , that this holy Communion may not bee of guilt to mee unto condemnation , but a soule-saving intercession of remission and consolation . Let it bee unto mee the armour of faith , and the shield of good-will . Let it bee unto mee a removing of my vices , a rooting out of lust and licentiousnesse , an increasing of Charity and Patience , Humility and Obedience , and of all Vertues . Let it bee a strong defence against all mine Enemies , as well visible , as invisible ; a perfect quieting and composing of my motions , as well carnall as spirituall : a constant cleaving in thee , the one and true God : and a happy consummation of mine end . And I beseech thee , that thou wouldst vouchsafe to bring mee thy most unworthy ●inner , to thatineffable Banquet , where thou with thy Sonne and holy Spirit , art true light , full satiety , sempiternall joy , consummate gladnesse , and perfect felicity to thy Saints : Through the same Christ our Lord , Amen . Another Praier of S. Bonaventure . O Most sweet Lord JESU , transpierce the marrow and bowels of my soule , with the most sweet and wholesome wound of thy love ; with cleare , sincere , and most holy Apostolicall Charity , that my soule may languish , and melt alwayes with the onely love and desire of thee ; Let her long and faint af●er thy Courts ; Let her desire to be dissolved , and to be with thee . Grant , that my soule may hunger after thee , the bread of Angels , the repast of holy soules , our dayly bread , super-substantiall , having all pleasantnesse of taste , and all delight of sweetnesse : May mine heart alwayes hunger and feed on thee , on whom the Angels desire to looke , and with the sweetnesse of thy taste , let the bowels of my soule be filled : May shee alwayes thirst after thee , the fountaine of life , the fountaine of Wisdome and Knowledge , the fountaine of eternall Light , the streame of pleasure , the fulnesse of the house of God : May shee alwayes looke about for thee , seeke thee , finde thee , draw towards thee , come to thee , meditate of thee , converse with thee , & doe all things to the praise and glory of thy name , with humility and discretion , with love and delectation , with facility and affection , with perseverance to my dissolution : And bee thou alwayes my onely hope , my whole trust , my riches , my delight , my joy , my gladnesse , my quiet and tranquillity , my peace , my sweetnesse , my perfume , my solace , my meat , my repast , my refuge , my succour , my wisdom , my portion , my possession , my treasure , wherin my mind and mine heart may be alwayes fixed , grounded , and unmoveably rooted . Amen . A PRAYER for all Judges , and Justiciaries . O Almighty God , who judgest iniquity in equity , and doest inscrutable things : Thou , who weighest the mountaines in a balance , and wilt bring the Iudges of the Earth to judgement : Direct their understandings to discerne what is right , give them courage and resolution to doe what is right . Give them wisdome in their waies , faithfulnesse in their works , uprightnesse in their walkes . Remove from them covetousnesse ; and let it bee their ambition to advance thy glory . Let neither rewards bee in their hands , nor revenge in their hearts . Take from them all drousinesse and dulnesse , all security and remisnesse . Imprint in their hearts a feare of thy name , a reverence to thy throne , and in all their judgements a sweet attemprature of me●cy and judgement . Make them tremble when they call to mind whom they personate ; and imitate thee in being compassionate . Let not the Orphans prayers , nor the Widowes teares be unremembred : seeing these are bottled up by thee , let them not bee despised by them that represent thee . O let righteousnesse drop upon the Earth , that as dew falleth upon the grasse , so every flowry border of this thine inclosed garden , may bee watred by the dew of thy grace . Suffer not this Iland to mourne , nor her People to grone , because of injustice , oppression , and wrong . Put an hooke in the nostrils of all such imperious Iudges , who take thy Law into their mouth , and hate to be reformed . As for those , who turne Iudgement to wormewood , and leave of righteousnes in the Earth . These , who buy the poore for silver , and the needy for shoes . These ▪ that put farre away the evill day , and approch to the se●te of iniquity : The Lord will be avenged of them : Hee will mite the great house with breaches , and the little house with clefts . But remove these judgements from thine Israel , O God : May no corruption raigne in her Palaces , nor iniquity in her pathes . May a Zeale of thine house , a feare of thy name , a love of piety , an hate to partiality , seize upon the hearts of all Iudges and Iusticiaries in this Kingdome , that they may execute their places without respect of persons , and afterwards raigne with those three individuate Persons , GOD the Father , GOD the Sonne , and GOD the holy Ghost , Trinity in Unity , and Unity in Trinity , to whom bee all Glorie , Amen . A Prayer for Peace or tranquillity of Mind . GRacious God , who art a God of peace , and hast pronounced a blessing upon those who make peace , give mee that which thou blessest , that I may enjoy what thou lovest , embrace that which thou approvest , affect that which thou commendest , possesse that wherin thou delightest . Thou knowest that debates , variance , and contention doe distract our devotion , distemper the affection , disquiet every good motion , disturbe every pious intention . Grant therfore , I beseech thee , that these differences to which I am ingaged , or may hereafter bee intangled or inthralled , be to the glory of thy great name , the preservation of mine honest repute and fame , and quiet of my affaires , peaceably composed . Cut out of mee towards my family all severity , towards my familiars all disloyalty , towards my Neighbours all extremity . Grant mee peace of mind in my living , peace of conscience at my dying , and after death that peace which passeth all understanding . Cause all tumults of the flesh to cease in mee , all immoderate affections to decrease in mee , all inordinate motions to dye in mee . Sanctifie my heart , purifie my mind , direct my spirit , erect my faith , correct my life . Remove from mee all occasions of difference , that I may find quietnesse of conscience . Grant that I may sow the seed of righteousnesse , walke in the wayes of holynesse , make profession of my faith with all singlenesse , that I may come to the possession of happinesse . Let mee seeks peace and ensue it , Love thy Law and pursue it , reforme thine Image and renue it . Suffer not the tempests of this world to dismay mee , the errors of this life to perplex mee , or the terrors of death to appall mee . I know , O Lord , affliction to bee bitter to him that suffers it impatiently ; but sweet to him that suffers it constantly . Thou provest those thou lovest , and afflictest those thou affectest . Affliction then cannot be bitter , when it maketh us better . What though disgrace obscure mee , wrongs inure mee , reproach impeach mee , injuries presse thicke upon mee ? I am made strong through him to beare them , who bore the Crosse for me , suffered all dishonour for mee , shed his bloud for mee , lost himselfe to finde mee , became sold to redeeme mee , racked upon the Crosse to reach mee a Crowne , climing Mount Calvarie , to mount mee to glory . O make mee then ready in my suffering to imitate thee my Saviour ! Though warre assaile mee without , give mee peace within . Humble my Spirit , that I may bee of that temper , as I may still reflect upon the Image of my Saviour , that living in his feare , I may dye in his favour , Amen . Of the presence of the Conscience in every place : Gathered out of Saint Bernards Meditations . Cap. XIII . I Cannot conceale my sinnes : because whither soever I goe , my Conscience is with mee : carrying with her whatsoever I have laid up in her , bee it good or evill . Shee keepes for mee living , shee renders to mee dying , whatsoever shee hath received from mee , to bee laid up in her , or kept by her . If I doe well , shee is present , or if I seeme to doe well , and thence become proud , shee is present likewise . Shee is present with mee living , shee followes mee dying , every where is there inseparable confusion for mee , according to the quality of that which is laid up in my Conscience by me . Thus , thus , in mine owne house , and from mine owne family have I accusers , witnesses , Judges , and tormentors . My Conscience doth accuse mee , my memory is a witnesse against mee , Reason is my Judge , Will my Prison , Feare my Tormentor , delight my torment . For so many as there have beene of evill delights , so many there shall bee of sharpe and painfull torments : for thence are wee punished , whence wee are delighted . A consideration right pithy , profitable , and proper , to inforce in us a more serious Meditation of the former . WHither then wilt thou fly , O miserable soule , or where wilt thou make thy retire ? Neither to the East , nor to the West , nor to the desart Mountaines . Fly thou maist , but escape thou canst not . Woe is mee , what a day of terror will that bee , when thou shalt finde no place to secure thee , no friend to speake for thee , no meanes to reprive thee , all to reprove thee , none to relieve thee . When Adam must bee brought from his bushes , and Sarah from behind the doore , and man shall say to his Conscience , ●s Ahab said to Elias , Hast thou found mee , O mine Enemy● Poore guilty soule , though ●hou shouldst fly from the Field to the City , from the ●ity to thy House , from thy House to thy Chamber , yet wouldst thou finde no rest . For there , even there , where ●he wals inclose thee , privacie seemes to secure thee , the Curtaines of the Night to obscure thee , yet there will thy surcharged Conscience accuse thee , thy Memory witnesse against thee , the rule of Reason judge thee , thy Will imprison thee , Feare torture thee , Delight torment thee . Miserable Creature , where pleasure becomes a torture , delight a torment ! Alas ! if thou hadst none without thee to hunt thee , thou hast one within thee will haunt thee , afflict thee , affright thee , though none should pursue thee : The wicked flee when none pursueth . O cast thine eye upon thy selfe , and see if thou bee not one of this number . What hast thou done during thy way●aring in this vale of misery , that might deserve the least drop of Gods mercy ? What sinnefull motion hast thou not admitted ? what sensuall action not committed , what spirituall direction not omitted ? Behold thy state in sin conceived , by sinne deceived , and into Satans family received ! Thou hast sur●eted in the delights of sinne , and estranged thy thoughts from the joyes of Sion . Thou hadst rather enjoy the pleasures of sinne for a season , and to the slavery of sense subject the Principality of reason , than by contempt of Earth lay thee a sure foundation in heaven . Miserable soule , what will become of thee , when these earthly joyes shall bee taken from thee , when these time-suting friends which seeme to love thee , shall leave thee , and by reason of that corrupt shell wherein thou sojournest , shall loath thee ? When left to thy selfe , and through anguish of spirit well neare bereft thy selfe , thou sh●lt call for comfort , but none will come neare thee ; for one of thy many fri●nds , but none will heare thee ; for one minutes rest , but none will ease thee ; for the least hope of comfort , but none will cheere thee . Where canst thou looke , and not finde new objects of grie●e ? If to Heaven , see how thy sinnes have incensed it ; if to Earth , see how thy example hath defil'd it ; if to Hell , see how thy sinnes purchase hath deserved it ! What hast thou to plead for thee ? What succour , what shelter to secure thee ? Alas ! now thou art to bee presented before a Judge , who is upright , and will not bee bribed ; who is all-seeing , and will not bee blinded ; who is equally minded , and will not be bended . Forged oathes cannot delude him , personall respect deprave him , hireling Advocates by perswasion draw him , or powerfull Potentates by countenance ore-awe him . The Judges of the Earth shall bee judged by him ; and the Kings of the Earth shall tremble before him . O what will become of thee ( sinne-soiled soule ) in these straits of extremity , these intricate mazes of misery ! Poore thou art , and who will enrich thee ? naked of good workes , and who will cloath thee ? Hungring after this world , which cannot feed thee ; thirsting after honours , which cannot fill thee . O how long hast thou preferred the prodigals huskes of vanity , before the delitious viands of eternity ? How long hast thou turned in thy bed , like a doore on the hinges , promising thy selfe security , when nothing was farther from thee ? O reflect upon thy misery , and implore gods mercy ! Even that God , in whose sight the very Heavens are uncleane , such is his purity . That God , which came not to call the righteous , but the sinner to repentance , such is his piety . Art thou sick ? Yea sin-sick , soule-sick . * Teares are the best Electuary to cure this desperate malady . The * penitents brine is the Ange●s wine . When Sinners weepe , Angels rejoyce : for right well they know , that they which Sow in teares , shall reape in joy . Bee a Turtle then in thine heart , passionatly throbbing ; a Pelicane in thy brest , compassionately piercing ; an Hart in thine eyes , incessantly weeping ; a Swan in thy voyce , deaths Elegy singing , a Philomel in thy note , for thy lost chastity ●ighing ▪ a Crane in thy life , circumspectly watching . O shut , yea speedily shut , I say , thine eyes from vanity , that the Objects of Heaven may onely delight thee ; shut thine eares from levity , that the subject of vertue may invite thee ; shut all thy senses from the deluding motives of sensuality , that reason may bee thy guide , the love of God thy goad , Heaven thy goale , peace of conscience thy crowne of glory . Shut the doore of thine inner Chamber , and there poure out thine heart to Gods honour : where reposing , and from the world retyring , thou maist thus invoke him , thus invite him . Let nothing bee unto mee ( I beseech thee ) pleasant without thee , nothing sweet , nothing specious , nothing appeare unto mee without thee precious . Let all things appeare vile unto mee without thee . Whatsoever is contrary to thee , let it bee displeasing to mee : and let thy good-will and pleasure , be my indeficient desire and endevour . Let it irke mee to rejoyce without thee , let it delight mee to rejoyce with thee , and weep with thee . O good JESU , if it bee so sweet to weep for thee , how sweet is it to rejoyce for thee ? Thus to meditate , is to recrea●e thy wearied soule in the greene pastures of spirituall comfort ; to bath thy panting soule in the pure chrystalline streames of eternall solace ; to refresh thine hungry spirit with Heavenly Manna ; to tune thy voyce to an holy Hosanna . Oh then , leave to love the world before thou leave the world . Redeeme the time , because the dayes are evill . Avoid the occasion , lest thou become void of reason . Examine thy wayes , thy words , thy works . Subtract an houre from thy sleeping , to adde to thy praying . Mans security is the Devils opportunity . Watch therfore , for thou knowst not when the Theefe will come . The holy Hermit S. Ant●onie , who became first professor of an Eremiticall or solitary life , when he had read that divine sentence of holy Scripture , — Goe and sell all that thou ●●st , presently conceiving it to be meant by him , hee did so . Goe and doe thou likewise . Follow thy sweet Saviour in a devout contempt of the world , from the Cribbe to the Crosse , from mount Olivet to mount Calvary , and from the tree of his Crosse , hee will reach thee a Crowne of glory . Follow , I say , with fervour , the steps of thy Saviour . Say with holy Hierom , It my mother should hang about mee , my father lye in my way to stop mee , my wife and children weep about mee , I would throw off my mother , neglect my father , contemne the lamentation of my wife and children , to meet my Saviour , Christ Jesus . My heart is ready , my heart is ready , doe what thou bidd●st , and bid what thou wilt . But above all things , that thou maist bee at peace with thy Maker , and more gracious in the sight of thy Saviour , make the Evening the dayes Calendar : Say to thy selfe ; O my soule , what hast thou done to day ? What sinne hast thou healed in thee ? wherein was God honoured by thee ? How hast thou increased or decreased , profited or failed ? Doing thus , thy Conscience shall not accuse thee , but defend thee ; thy Memory shall not witnesse against thee , but for thee ; thy Reason shall bee a Judge to acquit thee , not condemne thee ; thy Will shall not restraine thee , but free thee ; no Feare shall affright or come nye thee ; no Delight shall torment thee ; but as thy delight was in the Law of the Lord , ●o thy delight shall bee in the House of the Lord for ever . Even so come Lord Iesus , come quickly . Upon these Miscellane Meditations , with other mixt Subjects , conteined in this precedent Tract ; A clozing Sonnet . MOrall mixtures or Divine , Aptly cull'd and couc●●d in order , Are like colours in a shrine , Or choice flow'rs set in a border , Or like dishes at a Feast , Each attended with his sallet , To delight the curious Guest , And give relish to his palat . Store of colours , they are meet , When wee should ones picture take , One choice flow'r bee 't neere so sweet , Would no pleasing posie make , One Dish be it neere so precious To the Sent or to the Tast , Though at first it seeme delicious , It will cloy the Sense at last . Here are Colours permanent , Objects which will cheere the eye , Here are Flowers redolent , Which will bloome and never dye , Here are Dishes of delight , ( Such delights can never cloy ) To renew the appetite , And to new-revive your joy . Muse not then , if here you see In this various Worke of mine , Such a mixt variety , Sorting with this hum'rous time : Though the Sunne shine in our Sphere , Cloud or Night invelop it , But the Sunne shines ever here , Darting forth pure rayes of wit. Now the fr●uit I wish to gaine , Is your profit for my paine . FINIS . A reply to a rigid Precisian , objecting , that flowers from Romish Authors extracted , became lesse wholesome and divinely redolent . SIr , it was your pleasure positively to conclude touching Flowers of this nature , that they lost much of their native beauty , vigour and verdure , because called from a Roman border : wherein I referre you to that sententious Poet , to returne you answer . Flores qui lambunt terrae vapores , Non magis tetros referunt odores , Nec minus suaves redole●e Flores , TIBRIDIS oris . Which I have thus rendred in true currant English , fearing lest that Latine metall might disrelish your more queasy palate . Flow'rs which doe lick up from the Earth a vapour , Yeeld to the nosthrils ne're the w rser savour , Nor bee those Soo●s lesse redolent in odour Which gro● by TIBER A Christian Diall ; By which hee is directed , how to dispose of his houres while he is living , how to addresse himselfe for the houre of his dying , and how to close his dayes with a comfortable ending . Faithfully rendred according to the Originall . To the Generous , Ingenious , and Judicious , Sir WALTER VAVASOR Knight and Baronet ; together with his Vettuously accomplished Lady : R. B. Zealously consecrates this Christian Diall . To your Grand-father have I welcom bin , Receive this Gage in memory of him ; Whil'st no Sun-Diall may more truly give The houre o th' day , than this the way to live . THE LIFE of JOHANNES JUSTUS LANSPERGIUS , a Carihusian ; Authour of these Meditations entitled , A Christian Diall . IOHANNES JUSTUS LANSPERGIUS , borne of honest parents at Lansperge a Towne in Bavaria , after such time as hee had finished his course in the study of Philosophy at Cullen , hee gave there the name to the Order of the Carthusians , wherein being growne Famous for the space of 30. yeares , both by example of manners and piety , as also by writing Books of Devotion and Sanctity , he slept in the Lord the 4. of the Ides of August , in the yeare of Christs Nativity , M.D.XXXIX . A Christian Diall ; By which he is directed how to dispose of his houres while he is living , how to addresse himself for the houre of his dying , and how to close his daies with a comfortable end●ng . Faithfully rendred ●cording to the Originall . A briefe Institution , with an Exercise for an happy death : expressed in a familiar Conference betwixt God and the Soule . AS there is nothing , O Soule , which may make the love of the world more distastfull ●nto thee , or that may bring thee to so great contempt of it , and of all creatures in it , as the consideration of the shortnesse of this life , and certainty of death , whereby all thy endevours , all thine honours , all thy pleasures , thoughts , desires , and all thy joyes shall perish : So is there nothing that may solace or refresh the loving Soule with greater joy , than the beleefe and hope she hath to become associated to mee , united to me , and swallowed up in mee : where there is hereafter no offence , no sinne , no separation , no danger , no feare , no sorrow . Where the Soule full of charity may alwaies praise mee , alwayes magnifie me , become most perfectly obedient , most perfectly pleasant unto mee , and that shee may bee with mee , where shee may desire nothing , love nothing , feele nothing else beside me , where she may wholly possesse me , & be wholly possessed by me . These things , forasmuch as they cannot firmly nor ●ully befall thee in this life , but then onely , when thou shalt bee with mee in my Kingdome , to wit , when all thy desires shall bee satisfied , both in praising and loving mee , and when I shall bee all i● all . Therefore it is , that ●hou justly cravest , and justly with thy whole heart de●irest in that Prayer which I gave ●hee , Let thy Kingdome come . Wherefore , O daughter , if thou lovest mee rightly , ●aithfully , fervently : thou wilt desire with all thine heart , this Kingdome , that is , this state or condition ; for this with sighs thou wilt pray , to wit , that my Kingdome may come , wherein thou maist with most sweet love bee to mee united , wholly in mee melted and molded . And because ( as I said before ) this cannot come to passe but by death , therefore this Death , which is the gate and passage to life , is to my Saints in desire , and life in patience . Hence thou seest , how a soule perfectly loving mee , feareth not death . For whath hath such a Soule to lose by exchange of this miserable-unhappy life , but the sta●e of sinning , snares of offending , occasions of ruine , deceits of enemies , self-frailty , feares , with other innumerable Occurrents , which straiten the Soule , either ignor●●t , or weake , or luke-warme , ( not to speake here of the dangers of the body ) and therefore alwayes fainting and falling . Manythings here would the soule have which shee ought not , or which she even knowes nor though shee would have them . Many things would shee which she cannot . In many things is the soule ignorant , blind , and walking among Snares , or in darknesse , whence shee knows not how to free her selfe . How then may shee not worthily wish , how not rejoyce , that shee is delivered from these sorrowes , and dangers ? Why therefore , O Soule , doest tho● feare , why dost thou not desire death ? For tell mee what evill shall death bring unto thee ? If thou fearest nothing in this world , death can take nothing from thee . If thou love any thing in this world , it is with danger , yea thou lovest thine owne danger . Cease therefore to love the world before death , that thou maist nothing at all feare death . Furthermore , if thou love me onely in this life , joy for that thou shalt dye , for that thou shalt never enjoy what thou lovest , before thou dye . But I know what thou fearest : Truly , thou lovest nothing in this world , thou possessest nothing which thou wouldst not lose , or grievest to lose ; yet feare and terror surprize thee , because thou knowest not whether thou beest worthy of love or hate ; thou knowest not how thou art to bee entertained by mee , whether to rest or punishment . O daughter , thou oughtst not to bee too curious after the knowledge of these things , yea it is not expedient for thee to know them . Stand constantly , although thou feare ; in hope and affiance , both living and dying , set thy rest upon mee . Thou canst not live well of thy selfe , neither canst thou dye well of thy selfe . Thou hast both from mee . What , if I shall give thee grace to live holily , shall I not also give thee grace to die happily ? Seeing thou hast all things from mee , exp●ct●● all things of mee , how can●● thou expect the one , and despaire of the other ? Of thy selfe thou canst neither live well , nor dye well . Put thy trust th●re●ore in m● , cast thy thought upon mee , ground all thy feare and care upon mee . As thou canst resist no tentation , avoid no sinne living , so neither dying . If I forsake thee no● living , if I faithfully prevent tentation , and moderate it in thy life , that thou maist beare it : I am ready to doe the very same unto thee at thy death , that thou maist vanquish it . Never goe to fight with thine owne weapons , but rely on mee . If thou rely on mee , I will fight for thee . And if thou have mee fighting with thee and for thee , what hast thou to feare , who art nothing of thy selfe ? And as concerning the condition or quality of death , feare nothing . There is no kind of death that can hurt the just : for the just man , with what death soever hee shall bee surprized , shall bee at rest . Wherefore , let it trouble thee nothing , whether thou die at home or abroad , in thy bed or in thy field : neither art thou to feare , whether the death bee naturall or violent , which takes thee away . For if one kind of death were more unhappy than another , all my Saints ( surely ) were most unhappy , the most part whereof in times past , in the judgement of the world , and eye of flesh , most unhappily ended this life . Which of mine holy Martyrs dyed a naturall and timely death ? Whom hath not the violence of the * Crosse , racke , fire , or sword extinguished ? Nothing therefore shall it hurt thee , whether thou dyest of the plague , or an apoplexy , or any other kind of death , in the bed , or in the field . Onely watch , that thou maist bee found in faith , hope and charity : and no death or kinde of Buriall shall harme thee . But forasmuch as speaking to thee , I likewise speake to them , who are as yet imperfect in my love ; I advise you all in this , that yee love innocence , and hate iniquity . If thou hast at any time sinned , what Soule soever thou bee , cease , grieve , repent , that thou hast sinned , so long as thou livest . Yet so repent , if thou wishest to thy selfe a fruitfull repentance , that thou returne not againe to thy sins , or to thy former state of sinning . Alwayes expect death , and prepare thy self for it , as if thou wert at this very present to dye . But lest some devout institution should be wāting to the weake in spirit , by which supported , they may learne in some sort how to dye , I will adde something more to these . First therefore , thou oughtest to remember what mine Apostle saith , and what Truth it selfe speaketh , Yee have not here an abiding City , but ye se●ke for one that is to come ; unto which here in this world , no otherwise than in a journey yee walke as Pilgrimes . Now your Pilgrimage is ended , when your life is clozed . Death therefore is the very last line , running betwixt this exile wherein yee are , and the Countrey whereto yee goe ; so as , there is no other gate , by which yee may passe from this valley of your Pilgrimage , and enter your Countrey , your heavenly inheritage , but by death . Death then most certainly doth wait for you , like as a most certaine end is limited to your life . But this difference there is betwixt the good and evill , that here in your Pilgrimage yee all travaile mixtly , all , I say , albeit not all in a right way ; yee long after your blessed Countrey : all yee , so long as yee are in your journey , although yee wander , may returne unto the true way . But when yee shall come to the end of your journey , in the gate it selfe , that is , at the point of death , yee are discerned , that Some of you may passe from exile unto life , others to misery and eternall death . It is not then lightly to bee considered , nor negligently observed , how every one is to bee prepared before death come . For there yee leave all things after you , in which yee trusted . Bee they riches , honours , friends , or any other vaine thing whatsoever , they shall availe you nothing at the houre of death , but leaving these behind you , ye shall goe naked unto the Tribunall of God , to receive according to your works . What blindnesse , nay what madnes is it then , to rejoyce here in your journey , to love fraile things , which profit nothing ; to neglect the time and occasion of living well , and as if without all sense of God , through drousinesse and drynesse of mind , to rellish those things onely which are of the flesh , to have in pursuit those things onely which are outward , and not at all to consider the dangerous state of the inward man , and so to come unto death ? Alas ; how innumerable are those miserably wretched ones who are here deceived , with the love of the world ensnared , and ●y drawing after them the yoake of the Devill , how unhappily slaved ? And thus unexpectedly they come unto death , with hearts both hardned and blinded . Alas ; how unhappy is the end of their life , with whom there was never Meditation of death , nor preparation for health ? Such things therefore are to bee rejected , as hinder the spirit , delight the flesh ; Such things to bee relinquished as are not expedient ; In such sort is every one to live every houre , as if that were his very last , wherein he should dye and goe to judgement . This is the most fruitfull , profitable , & soveraigne counsell , O Daughter , that thou maist live after this manner , and that death may be to thee no terrour . Now then , if not continually , yet frequently , should that houre bee presented before thee , as if it were before thine eyes , wherein thy soule going out of thy body shall be judged for all thy workes , words , and thoughts . This therefore oughtst thou even at this present to injoyn thy selfe , that thou maist live so even now , to the end thou maist be found so prepared , is thou wouldst thy selfe to bee prepared , whensoever death shall undoubtedly come . It is the property of a most sottish and senselesse heart , to deferre amendment of life to that time , when time expireth , when thou canst live no longer , when now thou art not to amend thy life , but to appeare before God as thou art already amended . Surely , not sinnes only , but even all things doe leave thee going out of this life . Thou art not then properly said to leave thy sins , when thou canst now sin no more : But if whilest thou hast ability to sin , thou cease from sin ; true repentance is never to be called late : but this which is deferred to the end of thy life , it is to be feared that it is seldome true . For if through feare of damnation only , being even now to die , thou sorrowest , and art ready for the avoiding of punishment to performe any taske , be it never so extreme , to obtaine pardon : Thou sorrowest not out of charity , in that thou hast offended God , but out of selfe-love , for that thou wishest to thy selfe good and not evill . For thou sorrowest , because thou hast brought to thy selfe eternall damnation by thy sinnes : Wheras , if thou rightly sorrowest , for this only wouldst thou sorrow , in that thou , so disobedient unto me , so unthankfull to me , so reproachfull to me , hast not exhibited due honour and reverence unto me : whom thou oughtest with al affection to have honored , whatsoever should befall thee . Whereas now , forasmuch as thou only sorrowest for thy selfe , if danger were avoided , or no revenge on sinne inflicted , thou wouldst never lament , though thou hadst offended me a thousand yeares together . True Repentance , which reconcileth the soule unto me , springeth from Charitie , and bewaileth this especially , that shee hath so greatly and grievously contemned and offended mee her best , greatest , gracioust , and most faithfull LORD GOD , her Creator and Redeemer . Hence , I say , is his heart wounded , for as much as so unthankfully , so disobediently , and so proudly , being bu● dust and nothing ; hee hath lifted up his head against me Whosoever therefore desireth to dye happily , let him ( as mine A postle admonisheth him ) live soberly , justly , and holily . An evill death followeth not a good and just life but precious in my sight is th● death of my Saints ; yea , after what sort of death soever they die , that is , whether they dye by water , or fire , or in bed . But to prepare thee all the better for death , the Meditation whereof is the life of every wise man ; take here along with thee this short exercise , by which every one may instruct and addresse himselfe , that he may take a course to be found in that state , in which he may not feare to dye . Wholesome Admonitions , teaching a Christian how to dye well , WHATSOEVER dying thou wouldst wish that thou hadst done , doe the same even now . Whatsoever thou wouldst have done , doe not commit this unto others to be done after thy death , but doe thou it thy selfe , for if thou thy selfe bee negligent of thine owne salvation , and a traytour to thy selfe , how shall strangers tender thy happinesse ? Doe not repose trust in uncertaine and vaine promises : neither commit thy selfe to doubtfull events . So live and so doe , that thou maist bee safe in thy conscience , and as if thou wert this day to dye . Never goe to sleepe , till such time as thou hast examined the expence of the day , with the conditions and actions of thy life . Discusse and call to judgement thine heart , and examine all thy senses , and whether thou art become better or worse this day . Never goe with that conscience to sleepe , with which thou darest not dye . If thou findest thy selfe in that state , wherein thou fearest to dye , search out the cause of this feare . For ( peradventure ) some sins are in thee , whereof thou hast not as yet repented , or refusest to confesse ; or else thou forbearest to abstaine from sinne , and occasions of sin , or thou takest upon thee some profession , office , or vocation , which I admit not of ; or thou continuest in hatred , or in the unjust possession of others goods , or too much affected to the desire or delight of temporall affaires , or taken with the inordinate love of some creature , or drowned with the delight of earthly and visible things ( as of honour and riches ) thou canst not turne thy selfe to mee , tasting nothing of those things , which are of the Spirit , but onely let loose to outward things , and loathing those which are divine , therefore it is that thou fearest death : Because thy soule guiltie of evill in her-selfe , foretelleth what torments shall befall her after death . If any of these shall be in thee , thou oughtest to abhorre , pursue , and with all thine endevour to free thee of them . For which purpose , and the better effecting of so glorious a designe , it may helpe thee much to imitate my steps , embrace my crosse , and with rigour of mind , and with holy hatred commenced against thy selfe , to denounce warre upon all thy vices , to have a purpose to sinne no more , frequently and infatigably to renue the same , with no infirmitie or pusillanimity to be dejected , to contemplate the examples of me and my Saints , to commend thy selfe to the prayers and exhortations of good men , to give way to my inward and divine inspirations , to exercise prayer and holy reading , never to admit of idlenesse , to love silence and retirednesse . These and such like doe change the naughtinesse of the mind , and chase away the feare of death . When thou shalt come in the end of every day , say thus to thy selfe : Now is my life become shorter by one day . Earely when thou risest , say thus to thy selfe : O Gracious God , now am I nearer to death by one Night . An Exercise , whereby earely , or whensoever thou willest , thou maist poure out thy heart unto God , for a good death . O Omnipotent , eternall God , my Creator and Lover , I praise , laud , adore , and blesse thee , for that thou so mercifully and patiently hast suffered mee , groveling in my sins and my unthankfulnes , even unto this houre , to which thou of thy goodnesse hast brought mee , enriching me with thy benefits , conferring this life with things necessary for this life upon me , with an angelicall guardian protecting me , and inlarging towards mee thy mercy , who am injuriously ●nworthy , and a spectacle of misery . Ah gracious God , who knoweth whether the terme of my life shall be pro●ogued to the evening ? O what death shall I desire ? O ●ost mercifull Lord , God , and Father , give unto mee contrition , whereby with all mine heart I may bewaile my sins , and my offending thee . And doe not suffer my soule to goe forth from her bodie , till she be reconciled to thee in mercy , adopted to thee by grace , adorned with thy merits and vertues , inflamed with most perfect charitie , and accepted according to thy all-good-will and pleasure . O most gracious Lord Jesu Christ , if this I desire of thee do please thee , grant it unto me , although I bee most unworthy to bee heard of thee ; grant unto me , I beseech thee , for thine infinite mercies , and the merits of thy passion , that I may bee purged in this life from all my sins , that dying , and through vehement and true contrition pricked , and in most ardent charitie to thee united , I may goe out unto thee , my most sweet Redeemer , being forthwith freed and secured from all damnation , and future affliction . Notwithstanding , O most loving Jesu , I doe offer and resigne my selfe unto thee , whether it be to poverty , penury , or any other extremitie , for thy glories sake , according to thy good-will and pleasure : beseeching thee only this , that thou wouldst bee mindfull of my frailty , vilenesse , weaknesse , and misery , as also of thy goodnesse and charity , that thou wouldest never forsake mee , nor depart from mee , but that thou wouldst alwayes wholly governe and possesse mee , according to thy good pleasure . Amen . An oblation of Christ and his merits to his Father . O Omnipotent most gracious Father , I doe offer unto thee all those pains , dolours , reproches , stripes , and rebukes , all adversities , extremities , and labours of thine onely begotten Jesu Christ , the Lambe immaculate , which hee suffered in his body for me ; likewise all his actions , and every of his members afflicted for me , his bloud shed for me , and with prophane feet trampled ; also his most noble and devout Soule , separated from his lovely Body for me , his merits likewise and infinite vertues . Likewise the powers or faculties of his Soule and body , and all those vitall parts in him , given up unto death for mee , albeit inseparably united to his Divinity : yea , the whole Christ , thy blessed Sonne , God and man , omnipotent and infirme , despicable and glorious , doing wonders and hanging upon the Crosse , these ( I say ) doe I offer unto thy sacred Majesty , to the expiation and satisfaction of all my sins , and of all the world , and to the mortification and extinction of all mine evill passions , affections , and vices , to the supply of all my negligences , and to thy praise , and thanksgiving for all thy benefits . O God be mercifull unto me a miserable sinner , for his sake . Have mercy on mee for the love of Jesu Christ , thy beloved Son. THE DYING mans Diary , Or A Christians Memento mori ; Divided into a five dayes Exercise . THere are , who all the yeare long present the figure and feature of Death before them by some certaine Exercise , and prepare themselves no otherwise for death , than if they were even then to dye , and that for the space of five dayes continually . The first day , they meditated of the griefes & infirmities which goe before death , and horrour of death : unto all which they resigne themselves . The next day , they thinke of their ●ins , confessing them with so great diligence and intention , as if they were to dye presently after their confession . Therefore they spend this day in sighs and teares . The third day , they come unto the blessed Eucharist with all the fervour they may , receiving it as their Viaticum in their passage from this their exile . The fourth day , they make continuall supplications unto God , for the unction of the Holy Spirit , whereby they might be illuminated , and the hardnesse of their hearts mollified : And this they do , as it were , for extreme unction . The fifth day , they become most fervent Supplicants unto God for a spirituall death : wherby they may perfectly dye to the world & to themselves , and live with God. And to everie of these dayes may be applyed proper Psalmes and Prayers , as also divine invocations , & giving of thanks , for all benefits conferred by God upon them all their life long . Profitable Counsell for one approaching neare the point of death . O Daughter , seeing thy selfe in this extremitie , prepare thy soule for God ; so order and dispose here in thy life time of thy goods temporall , that after thy death no difference nor debate may arise . It is most profitable for thee to dispose of thy goods in thy life time , and to redeeme thy sins , whilest thou livest , with works of mercie . Whatsoever thou wouldest recommend to others to doe for thee , labour to doe it of thy selfe . For if after death thou go to eternall torment , the Provision of a Will , a pompous Funerall , Almes and Doales after death , what will these availe thee , when thou art damned ? Offer these Oblations to me now whilest thou art living , that thou mayest not onely be delivered from thy sins , but by increasing in my grace , never fall into damnation , but by my preventing grace preserving thee from sin , persevere in good works even to the end . When death draweth neare , see that thou wholly free thy selfe then from all unnecessarie cares and imployments , strive to meet me immaculately , affectionately , faithfully , promising nor presuming nothing of thy works , but through my assured mercie to obtaine Salvation : And in this faith committing and commending thy selfe , and all thou hast in this world , to my providence and good pleasure , receive the Sacraments humbly and devoutly . Those peculiar priviledges and graces also , which have power in them through my merits , and are given by mee as a treasure unto the Church ( albeit many oft-times abuse them , as they do other most holy things ) if thou canst have them , cause them to be applyed unto thee . For even this , verie holy persons of both sexes , and famous for their miracles , have formerly done . An Exercise , wherein the sick person with sighs and groanes ( because otherwise it can scarcely be done ) may resigne himselfe unto God , and fervently desire , that he may deserve to be joyned unto him . O Most faithfull Lover , most mercifull Lord Jesu Christ , grant unto mee , that with heart and mind I may feele , what I say : As the Hart brayeth for the rivers of water , so panteth my Soule after thee , ô my God. I have chosen to be an Abject in the house of the Lord , rather than to dwell in the Tabernacle of sinners . Blessed are they that dwell in thy house , ô Lord , for ever and ever shall they praise thee . My Soule hath thirsted after thee , ô God , when shall I come and appeare before thy face ? Why art thou sorrowfull , ô my Soule , and why art thou so disquieted within mee ? Trust in the Lord ; therefore will I now confesse my selfe unto him , the Salvation of my countenance , and my God. Shew the light of thy countenance upon thy servant , ô Lord , save me for thy mercies sake . Let me not be confounded for ever , for I have called upon thee . Be not far from mee , ô my God. Looke downe upon mee and help mee , ô my God. The poore is left unto thee , Thou wilt be the Orphans helper . Thou art my refuge in my tribulation , which hath compassed mee : O my joy deliver me from these that encompasse mee . Make hast to helpe mee , ô Lord God of my Salvation . For thou art my strength , and my refuge , my helper and my protector . Doe not then leave me , nor despise me , ô God of my salvation . Behold I come unto thee , ô my God , whom I have despised and offended : for the whole earth is full of thy mercie . Therefore doe I flie unto thee , my most mercifull Father . Receive mee according to thy word , when thou sayest ; ( I WILL NOT THE DEATH OF A SINNER ) and let mee live , and confound mee not in my hope . O my God , I doe not pray unto thee , for a life temporall , but I call upon thee for the Salvation of my Soule , who art life eternall . O my sweet Lover , O my Lord God , for as much as I have offended thee ; for that I have neglected thine inspirations and admonitions , for that I have at any time loved ought be●ide thee , or without thee , for this , O my Lord God , for this doe I grieve : And I beseech thee , that thou wouldest give unto mee so much grace , as I may with all mine heart grieve a●d lament during everie moment of my life . Would to God that I might poure out and offer unto thee everie drop of my bloud with teares , for griefe and love , into thy most sweet heart . O sweet Jesu , I neither desire nor expect of thee life nor death , but thy good will and pleasure : may it be done unto mee according to thy will. If it be thy will , O my sweet Jesu , that I shall dye , receive my spirit : And although I come in the Evening , as the verie last of all , grant unto mee , that I may receive eternall rest with thee , and in thee . But if it be thy will that I shall live longer , O sweet Jesu , I purpose this , and I crave the assistance of thy grace for this , to amend the rest of my life , and to offer my selfe wholly as a burnt Sacrifice unto thee , to thy glorie , and according to thy good will and pleasure . O most desired Jesu , for as much as I have consumed my life in sin , to the reproch of thy glorious name , nor to this day have begun to serve thee : grant unto mee , that I may now at last perfectly begin , and employ all the powers of my Soule an● Body , and all the remainder of my time given mee by thee , to thy glorie , and according to thy best and most perfect will. O most mercifull Jesu , be thou neare mee in these my paines and miseries , with which I am straitened , and i● any more grievous than these shall come upon mee , for that I have deserved not onely more grievous , but most grievous by reason of my sins : grant that I may patiently beare them . O sweet Jesu , if I had never at any time sinned , nor at thine hand evilly deserved , notwithstanding to thy glorie , and for thy love , good will , and pleasure , I offer and resigne my selfe unto thee , either in these or any other punishments , to deale with mee according to thy will , not my worth , but in the multitude of thy mercies , on which I relye , and on which I call , that by thy power thou wouldest raise and rouze up the frailtie of my flesh , and strengthen with longanimitie , and confirme with patience the pusillanimitie and instabilitie of my Spirit : that I may not ●all downe , as one either vanquished with tentation , or faint through pusillanimitie : but swallowed up with the most burning heat of thy love , I may onely sigh after thee , onely desire thee , and leave , loath , and contemne the world , with all that is in it : giving thee thanks with all mine heart , for all things , whether ministring unto me occasion of joy or sorrow . O most loving Jesu , I chuse thee , I wish thee , I desire thee , I meet thee , and I renounce whatsoever thou art not in mee : what thou willest , I will : what thou nillest , I nill : whatsoever thou abhorrest , I abjure . And though sometimes , that 〈◊〉 is contrarie to this will in mee , may be incident unto mee , I beseech thee , O my God , that thou wouldst not impute it unto mee , nor judge mee according to that depravednesse of Will in mee , but according to this Election of my mind , by thy grace wrought in mee . Because I contradict all those things which I ought not to will : yea , though ( which for thy mercie sake avert ) I hereafter vanquished , should consent unto , yet now doe I accurse and abjure them . O most loving Jesu , if it please thee , and redound to thy glorie , grant unto mee that I may be pre●erved in this life from all sins and punishments , into which after death I ought otherwi●● to come , to which I am subject , or may possibly come , and that thou wouldst receive my Soule by the hand of thy mercie , immediately from this life to eternall joyes . O Lord Iesu Christ receive my Spirit , &c. A CHRISTIANS LAST-WILL , OR TESTAMENT . Containing A PROTESTATION or Testament , not unprofitable to be repeated , or meditated of everie Christian at the point of death . Composed , as may be probably gathered , by JOANNES LANSPER GENSIS , and faithfully rendred according to the Originall . A CHRISTIANS LAST-WILL , OR TESTAMENT . Containing A Protestation or Testament , not unprofitable to be repeated , or meditated of everie Christian at the point of death . Composed , as may be probably gathered , by JOANNES LANSPER GENSIS , and faithfully rendred according to the Originall . IN the name of the Father , and the Son , and Holy Ghost . I. M. an unhappie Sinner , redeemed with the most precious bloud of our Lord Jesus Christ , and that for his great love towards mee , no merit of mine , doe confesse and acknowledge publikely , or by this hand-writing , or in these words , before the Omnipotent God , and before the whole hoast of Heaven , and before you , so many as stand here as witnesses about me , ( if necessitie shall so require ) that I am , and desire so to dye , a son truly obedient to the holy Catholique Church , with that ●inceritie as becommeth a Christian. And I beleeve and confesse generally , all and everie part , particle , portion , or article of the Christian faith , to the beleefe whereof everie Christian stands bound : especially all those particular points whether plainly expressed , or necessarily implyed in the twelve articles of Christian faith , for as much as they were delivered unto us , from the holy Spirit , by the twelve Apostles , and recommended to us for Evangelicall truth . And I farther beleeve and adhere to their inter pretations , or expositions , yet not to all or everie one , but to those onely , which were published by the holy Fathers , received , admitted , ●pproved and confirmed by the most sacred Councells , and tried by the truest touch-stone of infallible Scripture . And to be briefe , I beleeve whatsoever a Christian ought truly to beleeve . In which faith so immoveable and firme , I rejoyce with all mine heart to dye , holding and offering this writing in mine hand , as a most impregnable and invincible shield against all the insults , assaults , deceits , and subtilties of the Devill . And if it so come to passe ( which God forbid ) that by instigation of the Devill , or violence of sicknesse , I should thinke , speake , or doe any thing contrarie to mine Attestation aforesaid , or should fall into any apostacie , diffidence , or desperation : I wholly revoke and reverse that , whatsoever or howsoever it shall be , here in the presence of you all , and make it as voyd and of no effect , as if I were distraught of my wits when I did it . Wherefore I appeale unto you all that are here present , and to thee , O holy Angell , to whose guard I am committed , that yee beare witnesse of this my Protestation before the Omnipotent Judge . Now , for as much as concerneth my selfe , I doe pardon and forgive all injuries of what nature , qualitie , or condition soever , as have beene done mee , desiring heartily that the like may bee done to mee by those , whom I have at any time offended , either in word or deed . I doe likewise crave and desire with all mine heart , that I may bee made partaker of all good works , which either are already done , or shall be hereafter done by holy men through the whole Church : whensoever , or whereinsoever their office or ministerie may be usefull to mee : but principally of the most bitter Passion , and most innocent death of our Lord Jesus Christ. And may this my naturall , voluntarie , and desired approch of death , stand through his merits and mercies , for all my sinnes . And I wish to God that I had never at any time sinned , either against God , or his Lawes , or my Superiours , or my Neighbours , or my selfe . Lastly , I give thanks to mine Omnipotent God , for all his benefits bestowed upon me , and I commend my body and soule into his hands , and to the bitternesse of the Passion of our Lord Jesus Christ , to whom be praise , and honour , and dignitie for evermore , Amen . AN ELEGIE OF St. Dionysius , a Carthusian , of the judgement of death , and the sundrie casualties thereof . TO Earth returnes , whats'ere from Earth had birth ; Flower fades , shade vades , what 's bred is brought to Earth . Nought judge I long that doubtfull bound can stay , To morrow day may be my onely day . Short is that day to day : which well may be My day , my doome , a fearefull day to me . A fearefull horrid day , when all my store Is clos'd in clay , and I can earne no more . Who thinks his dayes long ( 'las ) he thinks amisse , Nor long nor safe is one whole day of his . In vaine speake I of dayes , dayes not exprest , When not one day nor houre can promise rest . Thy long liv ' d hopes ( if so thou like ) extend , Yet nought of nought , shall come to nought i'th'end . Thou●ands , ten thousands , thousand thousands were On Earth , now Earth , whose names lye buried here : This onely rests , that each receive his hire , Good works deserve good gifts , ungodly fire . Behold the fearefull judge , thy finall doome ! Prepare thy selfe , this dreadfull day will come . Feare then and quake , compose , direct thy mind , Live to dye now , and suffer what 's assign'd . An Epistle of Ludovicus Blosius , written to an especiall friend , upon the perfecting and publishing of his worke entituled , The Parlour of the Soule . BEhold thou hast , my dearely beloved in Christ , a The Parlour of the Soule , which thou hast so long time desired . Having now lately written The spirituall Glasse , both for thy selfe and mee , I had purposed to have added nothing thereto : howbeit afterwards , I could by no meanes satisfie thy desire , unlesse I annexed unto it , The spirituall Iewell , Crowne , and Casket , all which this our Parlour containeth . Which truly came later to the Presse than thou wished : but take it in good part , being done by the p●rpose and ordinance of God. Now if thou setting aside sometimes thy more weightie cares and employments , become delighted with the reading of such simple bookes as are published by mee ( as thou seemest to be delighted ) I doe advise thee that first thou enter into this Parlour , and diligently consider and discusse those things which are therein : And afterwards that thou take into thy hand that Psychagogia , which I have collected some yeares agoe , out of Augustine and Gregorie . For the doctrine of the Fathers set downe in these two Books , shall mightily comfort and confirme thee being of so good disposition , and inflame thee to the love of God & thy heavenly Countrey . Let it not be tedious to thee ofttimes to read over these and such like devout works , yea , though thy reading afford small or no sweet relish to the palate of thine heart . For too delicate is he , who casteth aside all such holy and wholesome directions as he had once read , or heard , and will not read nor heare them any more . I give thanks unto my Lord Jesus , for that thy Brother , after such time as he had read over that Tract of mine entitled , Comfort for the weak hearted , and now by mee published , hee becomes now lesse afflicted with inordinate feare , than before . Let him ascribe that reliefe , as received solely from God and his holy Doctors , who speake unto him in that Tract of comfort . He does well surely , to grieve and sorrow for that hee hath offended God without measure or number all the by-past time of his life : neverthelesse hee is to have his affiance and confidence in the boundlesse sweetnesse of Gods mercie . Let him thinke how most of those who had slaine Christ , afterwards received pardon by beleeving in Christ : to the end truly , that all men should learne , that no crimes or offences are so grievous , which God most gracious and full of the fatnesse of mercie , will not forgive to such as are faithfull Converts and true Penitents before him . For it is an especiall propertie ●est becomming our most holy God , to have mercie and spare these , who humble themselves before him , and heartily ●eg pardon of him . Rightly doth thy Brother confesse that at all times he is verie imperfect : yet let let him remember , that the imperfect cost Christ as deare as the most perfect . That inconstancie or instability of mind , wherewith hee saith , that hee is afflicted in his prayer , is common to innumerable servants of God. There is no cause then that hee should be hereby so much amated . For if hee suffer this distraction against his will , and strive wirh his best endevour to become attentive , his prayer humbly poured forth in this distraction , is ofttimes more usefull and fruitfull , than if it were performed with great attention of heart . For God approveth his desire , affection , and devout endevour , and purgeth the soule with such like griefes as these , or else conserveth and adorneth it being purged and purified from these distractions . Exhort him alwayes , that hee be of good courage . If with a patient and resigned heart , hee suffer for the love of God his afflictions , and want of health , whereof almost hee daily laboureth , hee need not doubt , but so soone as he shall lay off this grievous , onerous , and bitter load of corruptible flesh , hee shall enjoy eternall joy and health . Goe to then , my Beloved , let us observe our selves , I pray thee , vigilantly , and so endevour to live circumspectly , as becommeth true Christians , who beare both the style and state of Christianitie . Let us passe over all the residue of our present life profitably . In all things that wee doe , let us wirh sing●enesse of heart principally respect the praise and glorie of God. Let us love Iesus , who loveth us with a most ardent and unmeasurable love . For his honour let us mortifie in us as much as wee may , our owne proper and depraved wills and vices . Let us subject and conforme us in all things to Gods will. Let us beare a mind humble and resigned : continually desiring and studying to please God. For by this meanes wee shall at last come to that chiefe and most joyfull good : which that wee might possesse , wee were created to the image of God , and redeemed with the pretious bloud of Christ. Wee shall come , I say , unto God , who is the amiable abysse & fountaine of all light , life , beautie , excellencie , sweetnesse and abundance . Then shall wee be truly blessed , seeing the vision of all beautie infinitely exceeding and excelling all the sense-attracting objects of this whole world : for wee shall behold in the light of glorie the mellifluous countenance of God , and in him , by a most sweet fruition of him , shall wee rest , and obtaine imperturbable peace . Then shall wee abound with unspeakable joy , & shall be fully satisfied , and shall perfectly love , and praise God for evermore . O how great felicitie is it to attaine to the cleare vision of God ; and againe , how great infelicitie , to be deprived of it , and to be drenched in hell , and there horribly to be tormented without end ! Farewell in the Lord , and pray for mee . That excellent part of the Dialogue composed by D. Henricus Suso , wherein the praises and profits of afflictions are expressed , and many other precepts usefully delivered , some few dayes since I inserted in my Comfort for the weake hearted , that I might gratifie thy brother . He shall easily procure it , so soone as it shall be reprinted . As touching the sayings of the aforesaid Suso , which thou desirest should be sent unto thee , here receive them , as I have compiled them for thee , and addressed them to thee . CERTAINE choyce or select sayings of D. Henricus Suso . Of the love of the world , And Of the love of God. THat most holy and beloved man of God , Henricus Suso , lamenting the infelicitie of such , as intangled in vaine love , and wholly given over to this present world , doe neglect God and their owne salvation , exhibiteth his complaint be●ore God after this manner . Truly , O Lord , it is a thing much to bee lamented , that so many hearts fit for holy love , so many excellent and beautifull soules stamped with Gods image , which by a spirituall wedlock with thee contracted , might become Q●eenes and Empresses , and have dominion over heaven and earth , should so foolishly and imprudently estrange themselves from thee , deject themselves so basely , and perish so wittingly . Surely I am perswaded , that if the inward eyes of all men should so see thee , as I see thee , all transitorie love would be forthwith extinguished in them . I cannot sufficiently admire , O Lord , ( albeit I stood sometimes far otherwise affected ) that any ones soule should possibly rest in any thing but in thee , the most vast and unbounded depth . O incomprehensible good , and inwardly to be embraced ! O most sweet Lord , how well is it with that soule which onely loveth thee , and which thou with the divine streames and beames of thy grace , excellently enlightenest , and to to thy selfe more nearely joynest and couplest ! What heavenly and mellifluous consolation doth such a soule draw from thee , what secret delights of sacred love doth shee conceive in thee ? Thou art the boundlesse Sea of most pure and inestimable pleasures . What amiablenesse , comelinesse , beauty soever can by any meanes be conceived , all that above all measure , is to be found in thee plenteously stored . Nothing that is pleasant , gratefull , or plausible , can bee found in any creature , which is not in a most pure and exquisite manner infinitely more aboundant and excellent in thee . So often as I behold the formes of beautifull objects , when I take a view by inward contemplation of heaven , earth , woods , and fields , and of the whole world , all these things seeme to convent , and summon my heart in these words : Consider how amiable and beautifull he is , who hath made us , who is the fountaine of all beautie . O Lord Jesus what joy doe I receive from thee ? Surely , while I doe thinke , how I am beloved of thee , the most high God ; whatsoever is within mee , melteth through the joy which I conceive of thee . For this therefore doe I rejoyce in my mind , for as much as thou art so good , as thou vouchsafe●t to be my friend , as I constantly hope , and confidently trust . Of the Passion of our Lord. THe same Suso in a Dialogue bringeth in the eternall wisdome , that is Christ Jesus , talking with his Minister of his Passion , after this manner : The heart of man is much more gratefull unto me , if it be freed of earthly love , and by perpetuall diligence intentive to imitate the excellent example of my life , than if hee should follow mee with continuall laments , and should shed so many teares as there be drops of raine which fall from the aire . For in the suffering of my most bitter death , this especially have I intended & aimed , that men sho●ld imitate mee : albeit pious and devout teares bee likewise verie acceptable unto me . If thou canst not remember my most bitter Passion with watrie eyes , doe it notwithstanding , with a cheerefull mind , for these unmeasurable good things which thou derivest from it . But if neither joyfully nor dolefully thou canst meditate of it , yet with a drie heart to my praise trace cursorily over it . For so shalt thou performe an office of observance , no lesse gratefull to me , than if with teares of compassion and sweetnesse of affection , thou shouldst wholly melt into a floud of devotion . For by this means shouldst thou effect a work through love , without respect unto thy selfe . But to the end that this my Passion may pierce nearer thine heart , and thou become more affected to it , heare what I shall speake unto thee . The soule which hath bound her selfe in many sins , may with the treasure of my Passion so much enrich her , and apply it to her , that though she deserved a thousand yeares to be punished , and with a thousand kinds of exquisite tortures to be afflicted , in a short time both the sin and punishment due for the same may sue release , and in her passage hence comfortably depart in peace , and bee translated to heaven as her true resting place . But this must be done by this meanes ; by weighing and discussing with a contrite heart frequently and fervently the greatnesse and multitude of those odious sins , wherewith so irreverently shee ●a●h offended the eyes of her heavenly Father ; afterwards for works of Satisfaction , as hee is not to omit them , so is hee to disvalue them , as such , that if compared with his sins , they are no more than one drop of water in comparison of the maine sea ; but hee is to advance and extoll wonderfully the greatnesse of my Satisfaction , seeing the verie least drop of my pretious bloud , which everie where streamed from my whole body , had beene sufficient for taking away the sins of a thousand worlds : of which Satisfaction of mine , neverthelesse so much everie one applyeth to himselfe , as hee conformeth himselfe to mee in suffering with mee , and as hee humbly and seriously crowneth the smalnesse of his satisfaction , in the infinitenesse of my Expiation . Of the holy Eucharist . IN that selfe-same Dialogue of Suso , the wisdome incarnate discoursing of the holy Eucharist , saith to his Minister ; The least gift that proceedeth from mee in the venerable Sacrament , shineth and beameth much more gloriously unto all eternitie , than any splendour of this visible Sun , and is much more brighter and clearer than the verie bright Day-star it selfe . Briefly , it adorneth thee much more excellently , by a certaine eternall comelinesse & beautie , than at any time any Summer , be it never so pleasant , beautifieth the earth . But dost thou not ( perhaps ) doubt whether this most illustrious Divinitie of mine be more bright than any Sun , and my most excellent soule more sparkling than any Star , and my glorious body more delightfull than the pleasantnesse of any Summer ? All which in verie truth thou conceivest in the Eucharist . Where I am the Bread of life to the devout and well-prepared : but to the unworthy , who continue by affection or action in mortall sins , I am a temporarie Plague here , and an eternal curse hereafter : for on these waiteth certaine damnation , unlesse they be reconciled to mee by true repentance . Surely , if any one were endued with the naturall puritie of all the Angels , & renowmed with the the integritie and sanctitie of all the Saints , and adorned with the good works of all mortall men ; yet , though thus accomplished , were not hee worthy to receive mee in the Sacrament . But when man doth all that hee can , nothing more is required at his hands , seeing wha●soever is wanting through him , I supply in him . But far better it is to come to this venerable Sacrament in love , than to abstaine from it through feare . Of resigning , denying , and mortifying himselfe . SVso likewise wrote these singular sentences touching resigning and denying ones selfe . A perfect life consists not especially in this , that thou abound in comfort , but that thou submit and resigne thy will to the divine will. That thou humbly obey his will in the bitter sop of affliction , and the sweet syrupe of consolation ; and that thou place and debase thy selfe under the feet of all men . For nothing is more pleasing to the supreme Angelicall spirit himselfe , than in all things to satisfie the divine will : In so much , as if hee knew that it would redound to the praise of God , to pull up nettles , or other weeds by the root , he would most desiredly performe this taske before all others . There is no Resignation more perfect or excellent , than to be resigned wholly in the forsaking of himselfe : neither ought any one to bee too much grieved in mind , if he have small experience of spirituall sweetnesse : Let him rather think how hee is unworthy of it . A true Resignation of himselfe to the will of God , both in affaires certaine and uncertaine , without all doubt freeth and secureth man from all perils and occurrents , causing him to rejoyce with true peace in all things . So great is the pietie and benignitie of God , that hee can by no meanes at any time forsake him , who with a confident heart relyeth on his goodnesse , and recommendeth and resigneth himselfe wholly to his Divine Providence . True submission , depression , and abnegation of ones selfe , is the root of all ver●ues , of all health and happinesse . It grieveth one surely to bee wise and eloquent , and notwithstanding to be enjoyned silence : to be by others disesteemed , derided , iujuried , to heare himselfe calumniated and traduced , and not to defend & revenge his cause : or for a wise and honourable man to give place to a naughtie wretch , and one of no reckoning , a●d not to withstand it : and yet all this is nothing else surely than by deniall of himselfe , to become conformable to the excellent patterne of Christ. Now albeit , in suffering affliction wee be not alwayes of a mind equally resigned , yet are wee not to conclude therefore , that ●ope of salvation is taken away , or the grace of God lost : so that wee doe not kick and rebell against God with a stubborne mind . Works , exercises , and instructions , whether performed with our owne proper will , or affection derived from it , although they may seeme joyes , yet are they of small consequence , so long as denying and resigning of our selves bee not joyned with them . It becommeth a man that is partaker of reason , to doe these works not out of a naturall propension , or appetite , like bruit beasts following the instinct of nature , but with reason , to the praise of God , and for the love of God , so as hee in no place seek his owne private gaine , delight , praise , reward , but onely God. So to deny , mor●ifie , and relinquish our selves ought wee , that wee may in no case refuse to bee disvalued , or suffer adversitie for God , that wee may diligently refraine both our tongue ▪ and senses , suffering no inordinate delight to possesse us , or the desire thereof to surprize us . As a Plate or Lamell of gold set unto our eyes , doth no lesse hinder our sight , than a plate of iron : so it behoveth us to renounce , and remove from our minds all instable mortall creatures , be they never so noble , if wee will enjoy that most excellent Good , which is God. In true deniall , the whole Summe of Perfection consisteth : without which none shall profit , what way soever hee turne him . Almightie God grant us grace , that with incessant endevour wee may perpetually strive to deny , mortifie , relinquish , resigne , goe forth of our selves , and dis-esteeme our selves . Amen . TO HIS MOST Deare and affectionate Sisters , their faithfull Brother dedicates THIS Passionate Pilgrim ; AS A living Memoriall of his unfained love never dying . MY teares , my joyes ; my widdow-weed , my Bride ; My prize , heav'ns praise ; my love , Christ crucifide . THE PASSIONATE PILGRIM ; Breathing A Contemplative Mans Exercise : Offering A Penitent Soules Sacrifice . THE Contemplative Mans Exercise : Or Penitent Soules Sacrifice . The wise mans heart is ever fixt on God , And with a filiall kisse receives his rod. GOe to now , miserable man , flye a little thine occupations , retire thy selfe for a space from thy tumultuous cogitations . Lay aside now thine onerous cares , and set apart thy laborious distentions . Reserve thy selfe a while for God , and rest thy selfe a little in him . Enter into the chamber of thy mind , shut out all things besides God , and those things which helpe thee to seeke him , and having shut thy gate , seeke him . Say now , O my heart , say now ; O my Lord , I seeke thy countenance , thy countenance , O Lord , doe I seeke . Goe to therefore now my Lord God , teach mine heart , where and how it may seeke thee , where and how it may find thee . O Lord , if thou beest not here , where may I seeke thee being absent ? But being everie where , why doe I not see thee present ? But surely thou inhabitest a light inaccessible . But where is that light inaccessible ? Or how shall I come to that light inaccessible ? Or who will guide mee , and bring mee to it , that I may see thee in it ? Then , with what signes , with what face shall I seeke thee ? I have not seene thee , O Lord my God , I have not knowne thy face . What shall hee doe , O most high Lord , what shall this thy forraine banisht one doe ? What shall thy servant doe , doubtfull of thy love , and far casten off from thy face ? Hee longeth to see thee , and thy face is far from him . Hee desireth to come unto thee , and thine habitation is inaccessible . Hee desireth to find thee , and knoweth not thy place . Hee affecteth to seeke thee , and knoweth not thy countenance . O Lord , thou art my God , and thou art my Lord , and I never saw thee . Thou hast made mee , and re-made mee : and all those good things which I have , hast thou bestowed on mee , and I have not yet knowne thee . Finally , to see thee was I made , yet have not I done that for which I was made . O miserable condition of man , to lose that for which hee was made ! O hard and harsh chance is this ! Out alas , what ha's hee lost , and what ha's hee found ? What is gone , and what abideth ? Hee hath lost happinesse , for which hee was made , and hee hath found unhappinesse , for which hee was not made . That is gone , without which nothing is happie , and that abideth which of it selfe is nothing but unhappie . Man did eat the bread of Angels , which now hee tastes not : now hee eats the bread of sorrowes , which then hee knew not . O the publique lamentation of men , the universall mourning of the children of Adam ! Hee flowed in all plenteous manner , wee sigh for hunger . Hee abounded , wee fast . Hee happily possest , and miserably lost : wee unhappily need , and miserably beg : and alas , wee remaine emptie . Why did hee not keepe for us when he easily might , what we so grievously want ? Why h'as hee thu● shut the light from us , and brought darknesse upon us ? Wretched men , whence are wee expulsed , and whereto are we forced ? Yea , whither are wee headlong throwne , where overwhelmed ? From our Countrey to exile : from the sight of God to our blindnesse : From the joy of immortalitie , into the bitternesse and horrour of death . Miserable exchange ! from how great good , to how great evill ? Great losse , great griefe , nothing but griefes . But out alas for me unhappy wretch , one amongst the rest of the miserable children of Eve , divided from God , what have I done , what have I begun ? Whither did I goe , whereto am I come ? to what did I aspire , in what doe I now sigh ? I sought for good , and behold trouble . I went towards God , and behold I became an offender against my selfe . I sought for rest in my secret paths , and I found tribulation and sorrow in my inward parts . I would have laughed through the joy of my minde , and I was enforced to rore through the griefe of mine heart . Joy was expected , and behold how sighes were increased ! How long , Lord , wilt thou forget us ? How long wilt thou turn thy face from us ? When wilt thou look upon us , and heare us ? When wilt thou enlighten our eyes , and shew thy face to us ? When wilt ●hou restore thy selfe to us ? O Lord look upon us , heare us , enlighten us . Shew thy selfe to us , that it may be wel with us , without whom it is so ill with us . Have mercie on our labours and endevors directed to thee , who are able to doe nothing without thee . Enlighten us , helpe us . I beseech thee , O Lord , let mee not despaire through fainting , but respire by hoping . I beseech thee , O Lord , mine heart is made bitter with her desolation , Sweeten it with thy consolation . I beseech thee , O Lord , I hungry have begun to seeke thee , let me not depart fasting from thee ; I hunger-starv'd have come unto thee , let me not depart unfed from thee . I poore come to thee rich , I miserable to thee mercifull , let me not depart empty and contemned : and if before I eat I sigh , grant that after my sighs I may eat . O Lord , I am become crooked , and cannot but looke downward , raise mee that I may looke upward : mine iniquities are gone over mine head , they overwhelme me , and as an heavie burden presse me . Free and disburden mee , lest the ditch stop her mouth upon me . Let me look upon thy light , though a farre off , though from the deepe . Teach mee to seeke thee , and shew thee to mee seeking thee : because neither can I seeke thee , unlesse thou teach mee : nor finde thee , unlesse thou show thee . Let mee seeke thee by desiring , desire thee by seeking , finde thee by loving , love thee by finding . I confesse , O Lord , and I give thankes : because thou hast created in mee this thine Image , that being mindfull of thee , I might think of thee , and love thee . But so abolished is this image with the blemishes of vice , and so darkned with the smoake of sinne , as it cannot doe that for which it was made , unlesse thou renue , and reforme it . I presume not , O Lord , to pierce thine height , for I can by no meanes nor measure compare mine understanding to it , yet I desire in some sort to understand thy truth , which mine heart beleeveth and loveth . Neither doe I beleeve to understand that I may beleeve , but I beleeve that I may understand . For this , likewise , I beleeve , that unlesse I beleeve , I shall not understand . Therefore , O Lord , thou who givest understanding to faith , give unto mee that I may understand so much , as thou knowest to be expedient for mee ; for thou art as wee beleeve , and this thou art which wee beleeve , true God , who livest and reignest world without end . DEAHTS Memoriall . The Child of God thinkes willingly of death , To rest with Him , who after death gives breath . NOw to shut up all , with that which closeth all , by imposing a Period upon all ; We are to consider , now when the sinfull soule beginneth to be loosened from these bonds of flesh , with what bitter terror shee is afflicted , with what stings of a biting conscience shee is distracted . Shee remembers the things forbidden her , which shee hath committed ; Shee considers the things commanded her , which shee hath negligently contemned ; she bemoanes those opportunate times of repentance offer'd her , and which shee so fruitlesly apprehended ; shee bewailes that immoveable article of strict revenge , inevitably approching her . She h 'as had sufficient time of sojourning here ; shee is now compelled to goe hence . Shee would regaine that which shee h'as lost , but she is not heard . Behind her , shee beholds the whole course of her forepast life , all which shee accounts as one short pace . She casts her eyes upon her selfe , and collects the space of an infinite perpetuity . She laments therefore , in that she h'as lost , what in so short a space she might have got , the joy of all ages . She bemoanes her selfe , in that for so short a pleasure of fleshly delight , she h'as lost the unspeakable sweetnesse of perpetuall solace . Shee blusheth , in that for this substance which is subject to wormes , shee h'as neglected that which was to have beene ranked amongst Quires of Angels . Now she lifteth up the beames of her minde , and no sooner beholdeth the glory of immortall riches , than shee becomes confounded , for that she h'as lost them for the poverty of this life . Againe , when shee casteth her eyes under her in a despicable reflex upon the valley of this world , and eying it to be nothing but darknesse , but above her wonders at the beautie of that eternall light , she clearly sees , that it was night , and darknesse which shee loved . O that shee might but purchase some small remainder of time for repentance , what a sharp course of conversation would she take upon her ? what and how great things would shee promise ? with what vows of devotiō would shee enwreath her ? In the meane time , while her divine eyes grow darke , while her heart beats , while her hoarse throat gaspes , her teeth grow by little and little black , and draw , as it were , unto them a certaine rust , her countenance becomes pale , and all her members stiffe . While these , then , and such like as forerunning offices of approching death attend her , all her works and words present themselves before her ; nay , not her very thoughts are absent , and all these bring in bitter testimony against their author . All these are heaped together before the eyes of her viewing them , so as , even those things which she shunneth to behold , she is inforced , though against her will , to take notice of . Besides all this , there is here an horrid troupe of Devils , and there a glorious traine of Angels . By that which appears betwixt them , may be clearly perceived , which of them h'as most property in her . For if tokens of piety bee discovered in her , shee is cheared with the delights of an angelick invitation , and allured with the sweetnesse of an harmonious melodie , to go forth . But if the blacknesse of her merits , and the impurity of her foule and filthy life adjudge her to the left hand , presently with an intolerable terrour shee becomes surprized , with the violence of a sudden force she is disturbed , dejected , invaded , and from the prison of miserable flesh violently haled , that to eternall torments with bitternesse shee may be tugged . Now , after her departure from the body , who can utter what armed troopes or Squadrons of wicked Spirits lye in ambush for her ; what treacherous traines furnished with cruell tortures besiege the way that receives her ? And lest the soule should escape thē , legions of furies , as it were , in military rankes or battalions inclose her . This and ●u●h like frequently to meditate of in thine heart , what else is it than to shunne delightfull blandishments , to be divorc'd from the world , and to shake off unlawfull motions of the flesh , and constantly to retaine the sole purpose of attaining perfection ; Which that wee may doe , God for his mercy grant us . Amen . Sedeo , Sileo , Signo . Deaths distinction . O My soule , good is the death of the just , in respect of tranquillity , better in respect of novelty , best in respect of security . Contrariwise , the death of sinners is the worst , and rightly the worst , evill in losing the world , worse in parting from the flesh , but worst in that twofold an● guish of a worme never dying , and a fire ever burning , and which is worst of all , in being deprived of divine contemplation . HOLY MEMORIALS ; Or Heavenly Memento's . Memor fui Domini , & Delectatus sum . A bono die bonum opus suscipiamus ; & ab illo die , in quo veluti , Christus ascenderit , piis desideriis ascendamus . Of his Conception . MEMORIALL I. I Was not , and thou didst make mee ; I had no being , and thou gave it mee . I was conceived in sinne , before I conceived what was Sin. Nature laid on mee a staine , before she brought mee to a visible state . My bloud was corrupted , before ever I entred . Tainted it was , when Eve was tempted and weakely consented . Thus did my parents make mee forlorne , before ever I was borne . Even then , whē the second skin was my coat , was Sin my Cognizance . Seeds of sin sprung in mee , before the Light tooke notice of mee : And these had their rooting from those that bred mee . Long before I had abilitie to sin , were all my members made instruments of sinne . Before I had the use of any sense , sin had made a slave of every sense . For mine eyes , while they were as yet sealed , sights of sin had enter'd thē . For mine eares , though they were as then closed , ayres of sin had pierced them . For my taste , before I enjoy'd it , an Apple had poyson'd it . For my Touch , before I employ'd it , had Eves pulse ▪ soiled it . For my Smell , before I knew how to use it , had the steames of earth choaked it . I was shut up as one in darknesse : and darke I was within as well as without , by means of mine originall uncleanenesse . I conversed with none , none with mee : my mothers wombe was that living tombe which inclosed mee . Thus before ever I saw the Sun , became I a growing lump of sin Unable was I to commit it , yet apt enough to be conceived in it . Nothing I had about me , but what did staine me . The Materials whereof I was made , I am asham'd to name . Ah! poore shell of corruption ! impure shrine , or new-form'd piece of pollution ! I as then knew not by whom I was made , how I was made , when or where I was made , or for what end I was made . Miserable ignorance ! I knew her not in whose wombe I was conceived , nor that sin wherin I was conceived . I was as a stranger to my fathers house , yet was I daily in it . An Alien was I to my Brethren , yet lived I amongst them . And as a thing not knowne , Sojourn'd I amongst my Kinsmen . Capable abilities had I both inward and outward , yet enjoyed I the benefit of neither . Without all sensible compassion , a daily paine was I to my sickly mother . I lived as one dead , for many months together ; and was fed , without seeking food , by course of Nature . I was as one closed up , and might have no passage till the time appointed . I increased daily , yet knew I not the meanes of my growth . He only who made and fashioned me , knew mee ; long before I came out of the wombe , did hee know what would become of mee . Paths had he prepared for me , before I had knowledge how to walke in them . Hee had determined mine end , before I received birth . Long time did I wrastle with my enforced restraint , labouring still to be freed ; yet became I more miserable by my freedom than restraint . I wished , and yet I knew not what , I was the very least of a childe ; what lesse then , could be my knowledge ? I was weary of my bed , yet going out of it I was fit for nothing . By this I foretold how far I would be from being content with my estate on earth ; when my weake infancie could not bee content with her condition before my birth . In a better case was I when so incased , than when to the miseries of earth inthralled . A right worldling was I , before I came into it , for I grew no sooner a little strong , than I grew to be weary of my former estate . Any one that had seene mee , would have thought there had been no sin in mee . But I became so naturalized a ●inner as it was a taske no lesse hard for mee to put off sinne than nature . But as one kept in too long , like a new-fledg'd bird , I begun to flicker a little with my tender unset wings , and to leave my first nest . But sharply was she that bred me pained with mee before shee could bee discharged of mee . So unnaturall was I to mine owne before I entered the world . Gather hence what may bee expected from mee , after my entrie into the world . Of his Birth . MEMORIALL II. I Thought I had got out o' th' Iayle : but I found one worser than that which I left . For having changed a Lesser world for a Greater , I found my miseries so much more numerous , as the place I came to was larger than the former . In the very beginning I shewed my selfe to my friends unthankfull ; yet must they hold mee excused ; for those salutes were naturall . They entertained mee with smiles , and I gratified them with teares . Lachrymae were the onely musicall aires that usher'd mee to this vale of woes . My very first voyce implyed a prophecie : my teares forerunners of my following miserie . I came into the world naked ; whereas all other creatures come cloathed and armed . With what joy was I received , while those that saw mee , cried , How like is hee to his Father ? And they said well , if they pointed at Adam , for his bloud made me his sonne , and like himselfe a sinner . What a foolish part it was ( had I well considered it ) to see wise men rejoycing at the sight of one who was entring the Tyring-house of mourning ! The Thracians , though Pagans , shewed themselves in this more Christians . These lamented their Babes birth , but rejoyced at their death . What great delight could any take in mee , when I came so bare into the world , as I brought not with mee one poore ragge to shroud my shame : and all the regreets I returned them , teares and shrikes ? These deserved no great entertainment of joy . To see such a feeble thing , as could afford it selfe no succour . An Infant Pilgrim , who could not find a tongue to beg him harbour ! One , who wanted all things , yet could not tell it 's owne ●ants . This might rather move compassion than joy . And such a poore one was I. Nothing did I see that could please mee . Still were my late-unsealed eyes flowing , my seeble voyce shriking ; nought but notes of miserie everie where resounding . And deserved these such pleasing entertainment ? By my birth , I got nothing to my selfe , but teares ; to my friends , nothing but cares and feares . To feed mee was their care ; lest I should be better fed than taught was their feare . Sleepe , Food , and Shrikes , all which begot my parents trouble , were the best things I rendred them ; and the whole expence of those houres , which I bestowed on them . Silly infancie ! when that pleaseth the Parent best , and batteneth the Infant most , which profiteth the world least , Sleepe . Small cause had my Parents to have joyed in my birth , had they considered how my entrie led mee into a maze of miserie , a vale of vanitie . How that small portion of flesh , which I brought along with mee , would in time prove my profest enemie . My first teares told the world that I had something in mee , which annoyed mee . My originall guilt struck teares into mine eyes , feares into my heart . Naked came I , as one stript of his coat . And this nakednesse came by the losse of my garment of innocence . My Grandfire never found himselfe naked , till hee had transgressed . Then , and never till then , flew hee to the bushes . But what avail'd it him to flye from his sight , whose eyes were in everie place ? Small doubt but I would have taken the same course , could I either have considered my guilt , or found feet to hasten mine escape . But I found an ignorance in the one ; and a weaknesse in the other . Thus was I borne in sinne , before I could beare up my selfe . Yet for all this did my Parents account of mee as a rich prize . Dandled must I bee till I sleepe ; wrapt in warme cloaths ; carefully nursed ; tenderly used : and if my too deare Parents got but one poore smile from their Babe , they held their care and cost highly recompenced . Thus begun I my life in teares , and continued it with feares , hopes , and griefes . Which made mee many times with heartie sighs in the privie chamber of mine heart , to conclude : Better was the day of ones death , than the day of his birth . And that the best thing that could bee unto man , was not to be borne at all : and the next , to dye soone . For what brought I into the world with mee , but pulleyes which haled mee along to miserie ? And what bestowed the world on mee , when shee had received mee , but clouts and bands . The one to proclaime my povertie , the other my captivitie . So as , all the entertainement I had from this goodly Store-house of worldly happinesse , was want , and restraint . Thus scarce able to creep , ( yet distinguished by reason from all other creeping things ) I at last got crawled from the state of infancie to childhood . Where , as I increased in yeares ( though insensible , and therein more miserable ) I increased still in the measure of my wants and woes . Of his Childhood . MEMORIALL III. NOw was I weaned from my Nurses milk , but not from my Grandhams sin . I begun with Christs Crosse , but soone was I tired with learning it ; which shewed how quickly I would be afterwards wearied with bearing it . I held the condition of any creature more happie than that of a Scholler . So as it was my desire ( so soone did the heat of goodnesse , the hopes of towardlinesse expire ) to learne in jest , but play in earnest . I found in my selfe a conceit apt enough for any sports ; in these I could lesson others : But in the Schoole of Vertue , I was ever slowest in reading , or taking out any such lesson to my selfe . How long seemed that day , when learning was enjoyned me for a taske ? How speedie that houre , wherin libertie was given me to play ? Thus like a Beare to the stake , was I haled to my booke , wherein I found afterwards the happiest state . Wandring , albeit not much harmfull fancies , begun now to seaze on mee . I was seldome contented , by being seated in that place where I was : nor with that sport I last affected . When I was in my fathers house , my desire was to bee in the field ; when I was in the field , I longed to bee at home . My childish ambition ( indeed ) was not high . My delights , as they required no great cost ; so were they purchased with lesse care . Easie and narrow were my desires ; they aspired no higher than to points , pins , or cherry-stones . Trifles had so taken up my imagination , as it could reach no further . Yet in these weake vanities , my desire was to be a conquerour . Now when I found my selfe growne from my coat , my Parents fou●d no such thing in my conditions . Those were childish still , and held both their first shape and size . None ever breathed , that was longer time a child : or that longed lesse after the state and style of Man. My thoughts were so fitted to that age , as if that age were ever to bee master of my thoughts . I measured everie one by mine owne Last , and mused how any one could bee serious . I knew not what they meant by a deare Summer , or an unseasonable Harvest . These were the least and lightest of my cares : while I found plentie , I dreamed little of others scarcitie . Mine highest outrage was the breach of an Orchard . Yet such inbred seeds were sowne in mee by his grace that made mee , as I thought this was not well done of mee . But whatsoever I did in my selfe correct ; others were as apt quickly to corrupt . If other children approved it , I gave way unto it . I shap't my affection by their liking : my election by their loving . Thus went I on a proficient in nothing so much as folly . I wished for time after time to please my childish fancie : but never weighed the preciousnesse of time , nor how all things slav'd to time were vanitie . Few and weake were my desires ; nor did they much differ from those of an inferiour creatures , being altogether for the present . How easily might any one have deceived mee with shadowes for substance ; Esau in preferring a messe of pottage before his inheritance , was never more foolish , than I was in the estimate of my vanities . What a brave youth held I my selfe with mine Eldern Gun , Hobbie-horse , and Rattle ? A poore pride , and yet rich enough for that time . What was onely before mee , seemed deare unto mee . Yesterday was too long for mee to remember : and to morrow too long for mee to expect . I held the present day , the only date of my pleasure . No day was to mee ominous , but if any were , none so much , as after a long Breaking up , to returne to Schoole . I found in my selfe a naturall feare ; but this proceeded rather from sight of the rod , than any propensitie to what was good . This feare taught mee first how to flatter ; and this I began first to practise on my Master . What faire promises would I make him , in hope of one houres reprive from him ! All things should bee amended ; meane time , nothing lesse intended . Thus went I on in my childish wayes ; wise enough to be a Wag ; too light , to bee truly wise . So as , I might be well compared to that Top , I so much used ; which alwayes ran round , & never went forward , unlesse it were whipt . A true Truant , but a weake Proficient . Libertie I still desired , yet made no use of it . Books I loved onely for their Cover ; Flowers and indented Letters I preferred before the matter . Thus was my childhood bestowed ; though some glowing hopes rak't up in the embers appeared ; which did not a little glad their longing hearts which gave me nurture : but how these hopes ripened , you may hereafter gather . Of his Youth . MEMORIALL IV. BY this time I had served two Apprentiships in the world . And was growne higher in stature , but for my dis●retion , it kept still the same measure . Yet turning over a new leafe , and recalling to mind my former life ; I never lookt on what my childhood did , without a glowing blush . Yet for all this , might my childhood , if I ●ad fallen back into it , been as much ashamed of what was done in my youth , as my youth was of what was done in my childhood . Now had I left my Scraple , Scourge , and Top with my Coat . For then in my heat of y●uth , did I hunt after pleasures of more height . Heavie hunting , when I made mi●e own darling a prey to my foe ! I could walk in no place , but snares were laid ready for mee , to entrap mee ; yet would not I so much as eye them , lest by taking notice of them , I should avoyd them , and so lose the pleasure I tooke in them . Thus were my delights mounted to a fuller height ; and quickened with more youthfull heat ; both which beget in my now relenting soule a late , but heartie hate . Not a day passed over my head , without some spirituall hurt . The easiest of my vanities were light amorous Poems . I held those , employments for my best houres . O what a prize , what a bootie , held I a favour snatcht from a light piece of beautie ? My fortunes were not great , which enjoyned mee to a spa●er expence . But if my small credit could supply what my fortunes wanted ; I stickt not much on the me●nest commodities to make up that want . My melancholly ever proceeded from want of money . While Roring was in request , I held it a complete fashion . For Civility , I held it for such a rag of unbeseeming Gentrie , as I scorned to take acquaintance of it . I had long before this , aspired to a pipe of rich Smoake with a Tinder-box , and these gave light to my lighter discourses . I held my pockets sufficiently stored , if they could but bring mee off for mine Ordinarie , and after dinner purchase mee a stoole on the stage . I had cares enough besides hoording ; so as , I held it fit to disburden my selfe of that , and resigne it over to the worldling . A long winter night seemed but a Midsummer nights dreame , being merrily past in a Catch of foure parts , a deep health to a light Mistresse , and a knot of brave blades to make up the Consort . I could jeere Him to his face , who● I needed most , Ten at hundred , I meane ; and he would not stick to pay mee in mine owne coyne . I might beg a courtesie at his hands , but to starve for 't never prevaile ; for herein I found this instrument of us●rie and the Devill to be of one Societie ▪ and that they craved nothing of any one , save onely S●ouritie . A weake blast of light fame , was a great part of that portion I aimed at . And herein was my madnesse ! I held nothing so likely to make mee knowne to the world , or admired in it , as to be debauch't , and to purchase a Parasites praise by my riot . It is not in mee ; no , it is far from mee and my memorie , to recall to mind what miriads of houres that time mis-spended . Scarcely one poore minute can I bethinke mee on , wherein I did ought , or exprest my selfe in ought , that might redound to his honour , whom now in mine age I have only sought . How truly might I say in those daies , in those many evill dayes , I had beene secure , if Society had not made me impure ? And yet must I be enforced to retract this too , if I desire freely to lye open my selfe , and speake what is true . For of all those Consorts , whose company I used , I found no Consort worse than my selfe . Yea , I confesse ( and may this my confession be never without heartie contrition ) that it is impossible for mee to remember , how many poore simple soules , who when they scarce knew how to sin , I taught them ; when they were willing to sin , I perswaded them ; when they withstood sin , I constrained them ; when they enclined to sin , I consented to them . Yea , to how many I lay snares in the way where they walked , for how many I made pit-fals in the way when they sought it : And to the end I might not be afraid to commit , I feared nothing at all to forget . ( Aug. Med. c. 3. ) O how often have I returned , after such time as I had mourned , to that v●mit which I seemingly loathed , and to that clay wherein I formerly wallowed ? How strong were my promises ; how weak my performance ? What lesse then can I doe , than resolve my selfe into teares ; that my bespotted soule may be rinsed ; my many , innumerably many sins may be rinsed ; my too secure soule from the grave of sin raised ? With anguish of heart , and bitternesse of spirit will I therefore conclude , calling on him who is my trust : Lord forgive me the sins of my youth . Of his Manhood . MEMORIALL V. WHen I was a Childe , I loved childishnesse : when a Youth , delicacie and wantonnesse . But being now come to Man , what can bee lesse expected than fruits of obedience ? Fruits ! Few , God knowes , and those bitter fruits . Never did man reade man more , and expresse man lesse . A long time had I been a stranger to my fathers house ; Many yeares had I sojourned with the unwary Prodigall in a strange countrey . I had spent my portion , that faire portion of many rich graces , which my heavenly Father had bestowed on me ; I was driven to such want , as I was like to starve ; yet would I not acknowledge my poore estate . Returne I would not to my father ; nor crave any succour ; though I was become a most miserable creature , a foule uncleane Leper , one utterly lost for ever , had not some kind-hearted Samaritan relieved mee in such time of danger . But Necessitie brings ever along with her some remedie . I suffered my sore to be opened , that it might bee cured . I found my selfe sick , & I besought my Physician , my heavenly Physician , that hee would looke upon mee with the eyes of his compassion . And he came unto me , and healed mee : yet , with this condition , that I should sin no more . But I found the custome of sin too hard , and the continuance thereof too sweet to bee left so soone . No sooner had I recovered strength , than I returned to my former state . I found the abilities of nature too strong in me , to leave sin so speedily . No sentence in all the Scripture was so fresh nor frequent in my memory , as , At what time soever a sinner doth repent him of his sin , &c. Ezek. c. 18. but I abused the Text , and by it promised to my selfe more libertie . I held it Security enough to sinne secretly . As one retired from the sight both of God and man , to promise more impunitie to sinne , I stickt not to say , Who seeth mee ? But woe is mee ! what was worst of all , and what without griefe of heart I shall never remember : Though I saw many eyes upon mee , and that my example might have done good to many ; for that in the opinion of others , I was ranked both for knowledge and condition before many others ; those whom I might by my uprightnesse have improved , by my loosenesse of life I depraved . Which made me call to minde with much heavinesse of heart , what I had sometimes read : Of so many deaths is every one worthy , as he hath given evill examples to those that live with him , or left evill examples to those that shall succeed him . O my God ( thus would I many times commune with mine owne heart ) how many deaths have I deserved , who held it not enough to undoe my selfe , by taking upon me a liberty of sinning ; but to undoe others too , by chalking them out a way by my unhappie example for the like freedom of trāsgressing ! This , I confesse , could not chuse but make me to o●hers most hatefull ; my selfe to my selfe most distasteful . And yet for all this , swum I still in the same streame . Truth it is , that frō my youth up , whē as yet no early soft downe had cloathed my chin , I had takē a full perusall of my owne estate . I found in me , what of necessity might bee either corrected by me ; or nought could I looke for lesse than misery . Some bosome sins likewise I foūd in me after I came to mans estate which ill became the condition of man , and I sought for cure of them . Amongst these , one I culled forth more deare to me than the rest , and which neither day nor night would afford mee any rest . And I found meanes to remove it , or to weane mee from it ; and I applyed them , but got no helpe by them , because I mis-applyed them . for I well remember , after such time as I had beene advised , what directions to use , to allay , if not take away , the poyson of that darling sin wherewith I was infected ; I tooke great care for a while , to observe whatsoever was injoyned mee : and to neglect no meanes to procure my safety . First , I shut my windowes ; I admitted no treaties ; I abstained from dainties . Secondly , I suffer'd not my thoughts to converse with lightnesse . Thirdly , I presented my suit to that High Court of Requests , for more assistance . Fourthly , I subjected my flesh to holy Discipline and obedience . Fifthly , I meditated of Death ; and how this dainty pampered flesh would in that time turne to deformitie and rottennesse . Sixtly , I imparted my griefes to my Superiours , to receive the benefit of their godly counsell and holy prayers . But flesh and bloud became soone weary of this Taske . Which I no sooner neglected , than I made relapse into that malady , which during all the time of my spirituall exercise , was well asswaged . Thus in my entry to the state of man , after such time as I was gone downe to the Grave , and that the Pit had nearely received mee ; had not my good God taken pity of mee , and showne the light of his Countenance upon me : even then , I say , was I no sooner set againe on my feet , then I returned to my accustomed filth . And though Manhood had swallowed up my ●outh ; yet did my Manhood taste lesse of Man than my Youth . Of his Age. MEMORIALL VI. BEhold ! how hee who would not remember his Creator in the dayes of his Youth ; nor remember that hee was a man ; is now come to that feeble estate , as hee can scarce remember himselfe . Now are those Evill dayes come on me , wherein I may say , I have no pleasure in them . Now , and never till now , feele I the keepers of my house to tremble , and the strong men bow themselves , and the grinders cease , because they are few , and those that looke out of the windowes bee darkned : Now I feele the silver coard loosed , the golden bowle broken , the pitcher broken at the fountaine , the wheele broken at the Cisterne . ( Eccles. 12. ) And yet is there none so old , but hee hopes to live one yeare longer ; though the longer he lives , his miseries increase in number . But what am I now , who have seene so many evill dayes ; and learn●d so much by others follies ; and read man over and over in every volume ? Sure , either now or never there is some appearance of grace , when there is so neare approach to my Grave . To be old in yeares , and young in houres , is an unchristian piece of Arithmetick . Neither can there be any sight more unseemely , than to see an old man , gray in haires , and grave in yeares , to have no other argument to prove his years , but his haires . I am now gathering my vessels in the haven : Neither doe I find ought without me , that may so much cheare mee , as to hold me one minute longer from my Countrey . I have passed the Maine , and am come a Shore . And yet I must put forth a little further , before I can reach my wished Harbour . I have already entered the Suburbs ; my weake Age tels me I draw neare the Walls . And yet I feele many things wanting in mee , that tell me , I am not so well furnished as I should be . I finde , indeed , in me no great abilitie to sinne , but what of all that ? Did my will to sin die , while I had ability to sin ? If it did not ; all this is nothing , nor shall advantage me ought at my ending . For hee who ceaseth from sinne when hee can sinne no more , cannot be said to leave sinne , but sin to leave him . There is not one servant in all my Meniey that is able to doe any service for mee ; not one living power or faculty that can discharge that peculiar office they owe mee . It is high time for mee then to shut up shop , and to leave my Trade ; my too long trading in sinning , wherein I have spent so many houres ( never to be recalled ) of precious time . I am now esteemed of , but as some old moath-eaten Calendar without date . If I talk like to one of my yeares ; unseasoned youth jeeres such gravity ; if I speake ought below my selfe , straight am I taxed of levity . If I doe ought youthfully , it ill becomes mee ; and if I doe like my selfe , gravely , that distastes me , because it dislikes them whose company delights mee . I have greene thoughts shrowded under gray locks . So as , it seemes I differ in nothing from what I was at first , but only in haire , and unable limbs . For I have a will to doe what I did , if I had abilitie to doe what I would . Never was decrepit thing more strong in will , more weake in power . I am now made use of , like as of some aged sullied Record ; only brought forth to looke upon , and then laid aside . Would I but know what a small portion of worldly meanes might suffice mee ; seeing Nature hath now drawne out my threed of life to the full length ; I could not but confesse that my small remainder of dayes now left mee , had a competencie to serve mee : yet , while I have one foot in the Grave , my desires are more deepe than the Grave ; more thirstie than the Earth , to which I am every moment drawing nearer , though in my earthly affections daily stronger . There is nothing in all my house of lesser use than my selfe ; neither is my body halfe so weake as my minde . My life is but at best , a dying sleepe . Nor bee my cares ever at better rest , than when I am asleepe . The most that can be now said of me , is this ; He was a man in his time . But that time is done ; for now I turne Child again ; and cannot for a world help my selfe , so neare am I to the brinke : yet see what light thoughts sparkle out of this dead Turffe ! My eyes darken ; my teeth blacken ; my heart heateth ; my hoarse throat ruttleth ; my countenance hath lost her colour ; all my powers and motions their vigour : yet can those darke eyes look and long after anothers Farme ; those teeth grate and grinde themselves for revenge ; that poore beating throbbing heart wish for a longer life ; that seere and sallow countenance desire to looke young ; those decayed powers wish to be strong . My friends put me in mind of my Will : and my sicke soule answers them with a sigh : Friends , advise him to forget his Will : for it was that onely which undid mee and him . But my outward house must not bee yet disposed of ; I love it too well to leave it . Yet a little ; and yet a little . Spare mee but a very little ; I finde not my selfe altogether so weake , as my weaknesse should yet stand in need of a Will. Thus doe I love to deceive my selfe ; while that strong man stands at the doore , readie to arrest mee . I daily see how those who are every way stronger , are enjoyned to pay their debt to Nature . But this I apply not to my selfe ; I looke still for some dayes to bee added to my life . None so weake , but hee is fit for some worke . Though I can neither digge , nor delve , nor fashion my selfe to any hand-labour ; I can devise how to make my Barnes larger : But what is all this to setting of my house in Order ? Alas ! How long have I wearied my selfe with these wayward cares ? How long have I beene in preparing , and am still unprepared ? What a stirre I made for a state , and still neglected my inward state ? yea , what got I for all my cares , but an unhappie inheritance of hopes and feares ? And what were my hopes , but from those things , from whence I could not expect for either hope or helpe ? And thus I keep my Couch ; no lesse fearfull to lose what I alreadie have ; than I was sometimes carefull to get , what I now have . Woe is mee ! shall I therefore neglect Heaven , because Heaven h 'as dealt so bountifully with me ? Shall that which I now scarcely enjoy ( for I enjoy it without joy ) deprive mee of my chiefest joy ? Here I feele all the infirmities of Nature ; there I shall partake a Lasting youth , and with it abundance of pleasure . Yet these worke weakly on mee . I would faine build my Tabernacle here . And yet I finde no great comfort here . For what may I bee said to enjoy , that I possesse ? Attendants indeed , of Old age I have many , and such as cleave neare mee . But for ought else without mee , I cannot challenge them properly ; because a very short time shall impropriate these to my posteritie . Those things then that grieve mee , I have ; nor will they leave mee till I goe to my Grave : But those things that should cheare mee , I have not : for they must shortly leave mee , or I them ; when Corruption shall bee my Mother , and Wormes my Brethren and Sisters . Thus hath my life beene as a Tale that is told : Sphinxes riddle is now made good in me : my second childhood records mine aged infancie . My age h 'as made time change my Tence ; I WAS , and that is all can be said of mee . His Pleasures . MEMORIALL VII . SOme will thinke it strange , that Age should be a fore-runner to Pleasure ; and will dislike mee for ranking them in this manner . But if they knew my aime , they would quickly rectifie their censure , and approve of mine order . For I doe not here treat of Pleasure , as a subject fore Age , to delight in : for rare were that delight ( unlesse it receive life from above ) that could suit well with it . No ; my meaning is to take a Survey ( not without teares ) of all those Pleasures which my vaine youth affected ; with those which my riper age frequented : with these which my declining time ( these few and evill dayes of mine ) have pursued . And in the review of these , I finde those Pleasures of my youth , full of vanitie ; yet not enthralling mee to so much miserie , as those of my riper growth ; nor those so dangerous , as these of mine age . Everie time brought with it a new tide . In the first prime of my youth ; I made choyce of such delights as sorted best with my fancie ; wherein I shewed such agility , as few in the exercise of them surpassed mee . But in these I found much vanity : for they either wearied mee , or they were weary of mee . The beasts of the field became my prey ; while I became a prey to those beasts within . In these an easie Ambition tooke mee ; contending with those who were given to like sports , for the masterie . This , I must confesse , was neither greatly harmfull nor usefull . Those poore Creatures which I had in chace abroad , could have done mee little harme ; had not my passions wrought mee disquiet at home . Which , though they assailed and assaulted mee , yet did they not wholly surprize mee . And yet did I many things , which beget in mee now a glowing shame . My youth was not so well seasoned , as to use pleasure as it should be used . I was too hot in the quest and pursuit of it , to shew any discretion in the exercise of it . And too strongly was I fixed on those poore Objects , wherewith my unstayed eyes were fed , to make use of what mine eyes beheld , for mine inward good . But long did I not bestow my selfe on these : for when I came to more yeares , I abandoned those pleasures I pursued at first ; I betooke mee to those that seemed more manly ; but I found by bitter experience , that they onely seemed so : for these are they who now sting mee like Adders , and afflict my troubled soule with a thousand terrours . For in those times I well remember , with what securitie I used to sit in my Summer-Arbour . How my thoughts were only laid to satisfie my loose desires . Let us take our fill of pleasure ; thus I talked with my wandring senses . And quickly opened they their windowes to let sin in ; but no passage found I by them to let sin out . They cried with the Horse-leach , more , more . I found them as insatiable as Hell , or the Grave . Yea , when strength of nature failed , and the powers of sin became weakened , my wanton Will supply'd , wherinsoever my abilitie wanted . Thus in my strength , was I led away captive ; nor could I redeeme my liberty for many yeares . This caused mee many times in the chamber of my heart to peruse the story of Sampson : who , when hee was strongest , shewed himselfe weakest , in disclosing his strength to a Dalilah . And this , mee thought , came neare mee ; I could never read it , but I was stinged with it . For at that time was I in my full strength ; and conceivingst state . I had improved my helps by discourse , and behaviour of my selfe , by reading bookes and men . In the one I read what should bee done ; in the other , I beheld whatsoever was either praise-worthy , or otherwise done . None could disguise himselfe from the world more ; or seemingly impeach his honour lesse . But what was the issue of all this ? A double sinne could receive no lesse than a double scourge . Halt with man , I might ; with God , I could not . The longer hee deferred ; the more hee inferred . In that sin , wherein any one is most delighted ; shall he be punished . Sweet meat must have sowre sauce . I considered ( but too short time did those thoughts lodge with mee ) that these pleasures were but for a moment , but no lesse space than Eternitie ended the torment . I considered too , how that Eternitie depended on this Moment . Yet , for all this did I enlarge mine heart unto pleasures . The day seemed long , wherein I did not enjoy them : the night long , wherein I thought not of them . I knew what sinne it was to sollicit a Maid unto lightnesse ; or to be drunken with wine , wherein was excesse : or to suffer mine heart to be oppressed with surfetting and drunkennesse : yet , for all this , run I on still in mine evill wayes ; and so continued till my evill dayes came upon mee ; which fitted themselves for pleasures too , but of another degree , and in an higher straine of vanitie . Alas , poore decrepit age ! what pleasure can the whole world find for such a Cripple ? Thine eyes are too dim to discerne beautie ; thy lame legs can find no feet , to walke to the house of the strange woman . Thy May-flowers no sooner withered , than thy May-games ended . Uselesse yeares , Hawthorne haires , fruitlesse cares stick close to thee ; all things else ( saving onely these constant companions , the infirmities of age ) have long since left thee . The least distemper begets in thee a surfet . Young men , when they see thee merrie , laugh at thee ; because thy mirth so ill becomes thee . Old men wag their heads at thee , seeing thee doe what so ill-beseems thee . Thou hast had already enough of the pleasures of sin : let the younger brood now enjoy what thou hast tasted . And yet this must not be . That man were too too old , for whom the world could not find one pleasure to fit his age . This to my griefe , I found in my selfe . Old sores are ever hardest to bee cured ; and vices in old age most desperate . Heare then my distemper ; and to cure it , afford mee your prayers and teares to my Saviour . The lesse I need , the more needfull am I in my desires . I have more than a competence to maintaine mee during this short remainder of my pilgrimage , lent mee . And yet this will not serve my turne : my mouth is halfe filled with gravell ; and yet are not my desires filled with what they enjoy . And thogh my verie nailes might serve for a spade to dig my grave ; they had rather be moulded and be rusted with telling of coyne . Though I can scarcely see it when I account it : this sufficeth mee , without hope of enjoying to hoord it . My whole Librarie is brought into one volume : & that penn'd with no great art . My cash-keeper lookes to it , and I to him , lest hee corrupt it . This vast volume bears this title , Creditor and Debitor . But for my Debts , I owe few ; save onely to Him , to whom I owe my selfe . Meane time , I am so far from discharging it , as I scarcely vouchsafe to acknowledge it . O lessen in mee these unhappie cares ; that it may be henceforth my whole care , to apply to this old sore a speedy cure . Let mee not onely speake it , but thinke it : Vanitie of vanities , and all is but vanitie , save onely to please God , and to serve him . His Labours . MEMORIALL VIII . MY breeding was such , as it never acquainted mee with any Hand-labour . Neither was my constitution so strong as to endure it : nor my disposition so low as to brooke it . Free-bred were my Studies : so as , Lapwing-like , with shell on head , I begun to write , before my yeares could well make mee an Author . But hence my teares ! The Subjects I made choyce of , were of Love ; to close with my fancie , which was verie light . I was proud in bearing the title of a Writer ; which , I must confesse , together with the instancie of such as either truly applauded mee , or deluded mee , made mee ambitious after the name of an Author . And what were those light Poems I then penned ; but such as are now pensive Odes to my dolorous soule , grieving to peruse what my youth so dearely loved ? O how familiar was I with Parnassus , Helicon , Hippocrene , and all the Muses ! Meane time , I seldome or never thought of that heavenly Olympus , which crowns all vertuous Labours with true happinesse . It was the saying of an holy Father ; Those studies which I once loved , now condemne mee ; those which I sometimes praised , now disparage mee . Far more cause have I to say , how , Those Labours which I once fancied , now afflict mee : those which sometimes delighted mee , now perplex mee . I am many times in company , where I heare some of my youthfull verses repeated : and though I doe neither owne them , nor praise them : yet must I in another place answer for them , if hee , on whom I depend , shall not in these teares which I shed , drowne the memory of them . For alas ! how many chaste eares have I offended ; how many light eares have I corrupted with those unhappie workes which I have published ? What wanton measures have I writ for the nonc't , to move a light Curtezan to hugge my conceit ; and next her Venus and Adonis , or some other immodest toy , to lodge mee in her bosome ? Light stuffe , to be entertained in so flourishing a state ! O how the reremembrance of these doe grieve me ! When that Talent , which might have beene employed to Gods glory ; became a Forge of lightnesse and vanity ! O how much better had it beene for mee to bury it , than to use it to his dishonour , who gave me it ! Was this the triall of wits , to make choice of no other Theame , than what corrupts best wits ? Was Learning made to no other end , than to make lines , so many lures ; to take a mod●st eye ; or worke on an easie minde ; or to lead a poore deluded Soule to Hell ? Was wit given to be exercised in wantonnesse ; or to prostitute it selfe , only to please it selfe , with lightnesse ? Unhappie Wit , that is so employed ! Ill-goven'd Learning , that is so bestowed ● We cry out of the Devill ( and good cause have we to doe so ) for tempting our Grandam Eve , and deceiving her with his subtiltie ; tell mee then , what age , sex or degree may not justly cry out of such as mee , who have tempted our Grandams children so often with our ribaldry ? Well might that devout Father call Poetry , the Devils Wine ; to make men and women drunke with their prophanenesse ; abuse them with their lightnesse : But woe is mee ! it was not all kindes of Poetry that he condemned . For what sweet and heavenly wits have been employed in Poesie ? What devout teares have their divine workes begot ? What holy motions , heavenly fancies have these bred ? Poesie then is a divine influence ; and the choice of the Subject makes the difference . This I speake not in defence of my selfe , but in defence of it which I have so much abused . For many sweet Poems have I read , which could not chuse but beget in an attentive Reader many good thoughts : and whose Inventions , whether they were couched in prose or verse , deserrved of all cleare judgements , their applause ; and these live to posterity ; because they enlivened vertue : & set up such a Light upon the Altar of devotion , as shal never go out . But these I followed not . Let my teares therefore be many ; because the fruits which others reaped by my Labours , were but few . Neither was I onely vers'd in these . For being put on by my Superiours , at whose dispose I was , I addressed my pen to Labours Historicall , Morall and Divine . Neither was I in these lesse blame-worthy : for even Those , wherein I should only have aym'd at Gods glory , had ever in them some sprinklings of vaine-glory : Nay , what was more ; ( for enough I cannot speake to my owne shame ; ) Those Cardinall vertues whereof I treated ; and which to the imitation of others I commended ; found ever the worst example in my selfe . Which could not chuse but redound to my great dishonour ; to see mee the least observer of that , which I commended to another . Likewise , those Theologicall vertues , which in those my Diviner Workes , I so highly honoured ; with those seven Beatitudes , the practice whereof I so much pressed ; where found they my imitation in them , to confirme my admiration of them ? Now tell mee , was this all that might bee required of mee ? Was it sufficient for mee to commend to others , what I meant not to amend in my selfe ? Was this the duty of an Author ? Whether bee our lives to bee showne in our pens , or our pens in our lives ? Truth is , for one Active man , we have ●en Contemplative . Amongst which , none ever professed more , and expressed lesse , than my selfe . I could sometimes say , and confirme it with a vow ; That I could never dictate with tongue , nor relate with pen , what I conceived not first in heart . But none could finde this in me , that did reade me ; or by conversing with me , found mee . So as , withdrawing my selfe a little aside from ●he world , and considering my owne fearfull estate , whom even ripenesse of time , cals out of the world : I goe on many times in this Appeale to my selfe . Looke , I pray thee , looke , a little on thy selfe : and let no strange eye see thee , nor eare heare thee , nor tongue judge thee but thy selfe . What hast thou writ ; or of what hast thou writ ? Of love ; of Love ! but didst thou not corrupt that style , and make it Lust ? Yes ; heavens know , thou didst . Againe , didst thou chuse a better subject ? how didst thou handle it ? wel enough in thy line ; but too too ill in thy Life . O then , let it be thy Labour , in this thy small remainder , to begge forgivenesse of Him , whom thou didst so much dishonour : and if ever there bee spent by thee more Lampe-light on those Studies , let Him onely have the praise , who rewards ●●ery faithfull Labourer in the Evening , and gives to his Labour successe . His Life . MEMORIALL IX . LIfe is a Race , or progresse to Death . The House I sojourne in , a Tent or Tabernacle . The People I converse and consort with , as I am , and all our Fathers before us , Pilgrims . Every day h 'as his date ; yesterday was nor as to day , nor to day as to morrow . Two things there are , which makes mee ever to wonder , the more I thinke of them . The one is , to heare a Stranger ( as we are all ) to breathe out so many longing wishes , languishing desires : O that I were at home ! O that I were in mine owne Countrey ! And what home is this hee meanes ? Is it his owne home ? his owne native Countrey ? No ; It is his earthly Tabernacle . Perchance he liveth ( if a Pilgrimage may be properly called a Living ) farre in the North , and upon occasion he is call'd up to the South ; O how tedious are his houres till he returne ! yet was hee as neare his Countrey , before as now . The Latter is , to see a poore way-faring man ( as we are all ) when he is in his journey , and wearied with Travaile , overload himselfe , as if hee purposely meant to fore-slow his speed to his Countrey : Or set himselfe on building in the way , as if he had quite forgot the place whereto he was to goe . This I am sure , is my estate . Albeit , I have found even in those who would have highly rejoyced in enjoying that light which I am call'd to ; and no doubt , would have made far better use of it , than I doe ; excellent resolves touching their contempt of earth : although their understandings were so darkned , as their mis-guided thoughts could mount no higher . These could conclude ; Wheresoever we be , we are in our Countrey , and our Countrey with us , so it be well with us . But well it cannot bee with us , so long as Passions of the minde disquiet us within , and Infirmities enfeeble us without . I heare some call this Life a Prison ; but yet these who call it so , live not like Prisoners . Delights and Delicacies become not Fotters . Nay , if we truely held it a prison ; wee would desire our libertie : but we either know not , or acknowledge not our misery . Others can call it a Banishment ; others a Punishment ; others a Death . But if a Banishment , why wish wee not to be restored ? if a Punishment , why seeke wee not to bee released ? And if a Death , why sleepe wee in it , and desire not to be raised ? No ; no ; these are but words in the aire . Like such as commend Abstinence , in their Surfets ; or discourse of Mortification in their Cups . Not one of these , who compare themselves to prisoners , would be , if they might bee , freed ; Nor one of these Exiles , infranchised ; Nor one of these who hold themselves thus punished , delivered ; nor one of these who hold themselves Dead-alive , revived . This I am sure , is my case : Though I finde all things in the World to bee nothing but Vanitie ; and of those , Man the greatest Vanitie ; and of all men , my selfe th●●●●lest of Vanity . For I have rejoyced all my dayes , in a thing of nought . And I thought still in mine heart to put farre away the evill day , by approaching to the Seat of iniquitie : but I found that the eyes of the Almighty were upon mee , and that I groped but in Darknesse , to wound my selfe . Wretched man ! How long have I been in a miserable state , and knew it not ? How long have I beene a Stranger to my Fathers house , and returned not ? I have read it , Deare Lord , in thy Book ; and I have found it by experience in that publike Register of mans mortality : how this Life is truly compared to a Course , to a Roast ; and what swifter ? To a Weavers shuttle ; and what ●●icker ? To a Tale that is told ; what shorter ? To a Shadow ; what sooner vanishing ? To Grasse ; what sooner withering ? To the Tracke of a Ship ; what lesse appearing ? To the Flight of a Bird ; what more speedily gliding ? Yet for all this have I loaded my selfe with thicke clay ; as if I were too fleet in my course to heaven , and needed trashing . But would you know in what places , I have beene most versed ; and with what persons , most conversed ? I shall render you a just Account ; meane time , what Account I shall make for my mis-spent houres , heaven knowes . After such time , as my Parents had brought mee up at Schoole ; to get mee an inheritance in that , wherewith no earthly providence could endow me ; I was sent to the Vniversitie ; where ( still with an humble acknowledgement of others favours and seasonable endevours ) I became such a Proficient , as Time call'd mee , and Examination approv'd mee for a Graduate . And in these Studies I continued , till by universall Voice and vote , I was put upon a Task , whose Style I have , and shall ever retaine , the Sonne of Earth ; Terrae Filius . From the performance of which exercise , whether it were the extraordinary favour which the Vniversitie pleased to grace mee withall , or that shee found some tokens in mee of such future proficience as might answer the hopes of so tender a Mother , I know not : but , sure I am , I received no small encouragement both in my studies and free tender of ample preferment . And too apt was I , to apply this the worse way . For this extraordinary grace begot in mee a selfe-conceit of my own worth : ever thinking , that if this had not proceeded from some more deserving parts in mee : that rich Seminary of all Learning would not have showne so gracefull a Countenance towards mee . Notwithstanding , I laboured by that Grace which was given mee , to suppresse this Opinion in mee ; and humbly to acknowledge my wants and weaknesse in all ; my abilitie in nothing . But applause is a dangerous Eare-ring : which I found by giving too easie eare to my owne praise ; which , as it deluded my judgement , so it expos'd me to censure . True , too true I found it , that in the sight of our owne Parts , wee need no borrowed lights . This it was , and onely this that induced mee to put my selfe forward in Publique Exercises with much confidence : wherein ( such happinesse it is to bee possest of opinion ) I seldome or never came off with disgrace . Having for sundry yeares together thus remained in the bounteous bosome of this my Nursing-Mother ; all ●hich time , in the freedome of those Studies , I reap't no lesse private comfort , than I received from others incouragement ; I resolved to set my rest upon this , to bestow the most of my time in that place , if it stood with my Parents liking . But soone was I crossed by them in these resolves : being injoyned by them to turne the course of my Studies from those sweet Academick Exercises , wherein I tasted such infinite content : and to betake my selfe to a profession , which I must confesse sui●ed not well with my disposition : for the fresh fragrant flowers of Divine Poesie and Morall Philosophy could not like well to be removed , nor transported to those thorny places and plashes of the Law. But no remedy ; with an unwilling farewell I tooke my leave of Philosophy ; to addresse my Studies to that Knowledge , which at first seemed so far different from my element ; as if I had been now to be moulded to some new Dialect ; for though I was knowne to most tongues , I became a meere Novice in this . Here I long remained , but lightly profited : being there seated , where I studied more for acquaintance than knowledge . Nor was I the onely one ( though a principall one ) who run deeply in areeres with time ; and gulled the eyes of opinion with a Law-gowne . For I found many in my case , who could not recompence their Parents many yeares charge with one Book-case . Yet amidst these dis-relishing studies , whereto I was rather enforced than enclined : I bestowed much precious time ( better spent then in Tavernes and Brothells ) in reviving in mee the long-languishing spirit of Poetrie , with other Morall Assayes ; which so highly delighted mee , as they kept mee from affecting that loose kind of libertie , which through fulnesse of meanes , and licentiousnesse of the age , I saw so much followed and eagerly pursued by many . This moved mee sometimes to fit my buskin'd Muse for the Stage ; with other occasionall Presentments or Poems ; which being free-borne , and not mercenarie , received gracefull acceptance of all such as understood my ranke and qualitie . For so happily had I crept into Opinion ( but weake is that Happinesse that is grounded on Opinion ) by closing so well with the temper and humour of the time , as nothing was either presented by mee ( at the instancie of the noblest and most generous wits and spirits of that time ) to the Stage ; or committed by mee to the Presse ; which past not with good approvement in the estimate of the world . Neither did I use these private Solaces of my pen , otherwise than as a play onely to the imagination : rather to allay and season more serious studies ; than accoun● them any fixt imployment . Nor did I onely bestow my time on these ; for I addressed my selfe to Subjects of stronger digestion ; being such as required more maturitie of judgement , though lesse pregnancie of invention : relishing more of the Lampe , than those Lighter measures which I had formerly penned : wherein I grew as strong in the opinion and reputation of others as before . This I must confesse , begot in mee a glowing heat and conceit of my selfe : but this I held an easie errour , and the more dispensable , because arising from the infirmitie of nature . Howsoever , I can very well remember ( and what other Followers can bee to such a Remembrancer but penitent teares and incessant feares ) that I held it in those dayes an incomparable grace to be styled one of the Wits . Where , if at any time invited to a publique feast , or some other meeting of the Muses , wee hated nothing more than losing time ; reserving ever some Select houres of that Solemnity , to make proofe of our conceits in a present provision of Epigrams , Anagrams , with other expressive ( and many times offensive ) fancies . But Wits so ill employed , were like weapons put into mad mens hands . They hurt much , benefitted little : distating more than they pleased ; for they liked onely such mens palats , as were Male-contents , and Critically affected . By this time I had got an eye in the world ; and a finger in the street . There goes an Author ! One of the Wits ! Which could not chuse , but make mee looke bigge , as if I had beene casten in a new mold . O how in privacie , when nothing but the close Evening , and darke walls accompany mee , doth the remembrance of these lightest vanities perplex mee ! How gladly would I shun the memory of them ! How willingly forgoe that sweetnesse which many conceive to bee in them ! But let mee goe on ; for I am yet but entring that high bet-path of my younger follies . Having thus , for divers yeeres together , continued at Inns of Court ; where that opinion the world had of my Works , gained mee more friends ; than the opinion men had of my Law , got mee fees . For such as affected Scenes more than Suits were my Clients . I thought with my selfe to take a turne or two in Pauls ; and to peruse a whol● Gazetta in one walke . This I conceived might improve mee ; first , by indearing and ingratiating my selfe with that Societie : which , I must confesse , were richly endowed with two excellent parts , Invention , and Memorie . Secondly , by screwing some Subject from their Relations , which might set my pen a work upon occasion . But I found not there what I expected , which made mee leave that walke , and turne Peripateticke ; a civill Exchange-man ; where in short time I got acquaintance of the best ; being such gentle Merchants , as their wealth could not so darken their worth , but they would willingly enter lists in a combat of wit. These , I grant , tooke great felicitie in my company : nor did it repent mee of bestowing some houres with these : whose discourse of forraine Newes strengthened by such able Intelligence , did infinitely please . And these , without so much as the least losse to themselves ( I may safely vow ) would not stick upon occasion to accommodate me : which winged my desires for the Court ; the better to accomplish mee . Where I found gracefull acceptance with choycest acquaintance . But Cynthia could not bee still in her full orbe . I begun to withdraw my thoughts from the pursuit of these , and recount with my selfe what I had seene : store of wealth in the one , and a beseeming state in the other . Yet for all this I found my selfe but a Planet in both . Fixt I could not bee , till some constant Calling admitted mee . I resolved then , seeing I found nothing either in Court or Citie , but cares : Cares in the one , of getting to hoord and gather ; cares in the other , of getting to spend and scatter : in the one , more rinde than pith ; in the other , more pith than rinde . This partaking more of Complement , that of Substance : yet a naturall straine of Insinuation in both : but their Objects different . The one making a cringe for fashion ; the other for gaine . While the former makes his vowes too familiar with his protests , to be beleeved ; the other sees too deepe a glosse of his commodities , with shopoaths to be lik't . The one , with a low dook of your Servants Servant , proclaimes him the Servant of time , and no ones servant . This I wholly dislik't , for I found the title of Servant otherwise applyed by that Divine Vessell of Election , that devout Sanctuarie of Sanctification , that pure Mirrour of Supreme Contemplation . His title was , as it was likewise of others of his Fellow-Labourers : Paul a servant of Iesus Christ ; Iames a servant of Iesus Christ ; Iude a servant of Iesus Christ. With this Complement These began their Epistles : A Sain●-like Preamble ! an heavenly Cour●●hip ! Such as all Christians are to imitate . The other , with his subtill weights and measures ( reserving ever my best thoughts for the best ) made mee suspect him , that hee sold his commodities by retaile , and his conscience by whole sale . Upon review of these , ( I say ) I resolv'd to leave those Cinnamon Trees of the Court with their sweet rindes ; and those Palmato's of the Citie with their broad shades : and to turne honest Countrey-man : where my Parents providence had setled a competent estate upon mee . Here I lookt to finde nothing but plaine dealing ; where I found in very deed , nothing lesse . For upon a more serious perusall of that life , with the benefits that rose from it , and conditions of those who were borne and bred in it ; I found a cunning Colt wrapt up in a russet coat . Men as apt to catch , as if they had beene hatcht in the Harpies nest . Such as would not stick to hazard their part and portion in the Tabernacle for a Symoniacall Contract . And still I went on to dive into the qualitie of those Ilanders . Where I found some pining through want , others repining at their neighbours wealth , few or none cōtent w th their estate : yet none so poore in estate , as hee would not , though hee spared it from his belly , have a fee in store to maintaine a suit . Long I had not remained in this fashion , till it pleased the Prince to put mee in Commission for administration of Iustice : a vertue , and a choyce one too , yet such an one , as by the abuse of man , not of time , may be compared to the Celedony stone , which retaineth her vertue no longer than it is rubbed with gold . For my carriage therein , I appeale to such as knew mee : many imperfections and failings ( Heaven knowes ) accompanyed mee , which by an humble acknowledgement of mine owne wants , & an earnest desire of supply by Gods grace , became so rectified in mee ; as what before seemed crooked , was by that golden Rule of his divine Will in mee streightned . Thus have I passed my dayes ; traced many wayes ; where the longer I lived , the more I sinned ; which caused mee to wash my couch with teares , and to remember the follies of my Youth , Manhood , and Age , with anguish of heart . O how much it now grieves mee , to have grieved so much at the sight or thought of gray haires ; and to have grieved so little at the thought or sight of my sinnes ! May it then bee my care to call for grace , lest I bring my gray haires with lasting sorrow to thei● grave . O may the remainder of my dayes teach mee to number my dayes , that I may goe to him , and live with him , who is the length of dayes ! His Death . MEMORIALL X. WElcome , thou unwelcommest to man , because I have in part pu● off man , through his grace by whom I am ; and who for mee became man , to free mee from the curse of the Law , due to man. O Death , how terrible hadst thou been unto mee , if hee who dyed for mee , had not conquer'd thee ! And yet many things present themselves before mee , which highly perplex mee . Sinnes , nothing but sinnes muster themselves before mee , to affright mee . Yea , sinnes which I never thought of till now , appeare foule and ugly unto mee . But I know my Redeemer liveth , and that with these eyes I shall see him . Though the Furies of Sinne and Satan enter their pleas against mee ; though my secret Sinnes tell mee that I am the child of disobedience , that I have justly incurred Gods heavie wrath and displeasure ; and that my strange sinnes have deservedly made me a Stranger and Alien to the house of my Father . Though my whole course hath beene a continued curse , by transgressing his Law , who satisfied the Law for me : Though I have made every Creature mine Enemie , by offending that heavenly Maker , who made them and me : Though I finde no good thing in mee ; not one Witnesse within mee , to speake for mee ; Not one day , nay not one houre of my life without Sinne to accuse mee ; Not one poore worke of Charitie so pure , and without Vain-glory , as to plead for mee ; Not one Friend , amongst all those many , who profest themselves mine , to appeare for mee . Yet have I One , who h'as vanquished Death , Sinne , and Satan . One , who will Cure my Wounds , because I have opened them ; and Cover my Sinnes , because I have discovered them . One , who will bring mee home to my Fathers house , bring forth his best roabe to adorne me , put a ring on mine hand to inrich me , and bring me to his Great marriage Feast , which shall for ever refresh me . One , who wil turne his Curse into a Blessing ; and with the sight of his Dearest Selfe satisfie my longing . One , who as hee made his Angels , Ministers for mee on Earth ; will make them my Companions in Heaven . One , who though hee could see no good thing in me , will of his owne free goodnesse supply mee . One , who will send his holy Spirit to witnesse for mee : and will shew to his Father those Prints of his Love , those Skars of his Wounds to speake for mee . One , who will evince the testimony of Sinne , so as though it accuse mee , it shall never impeach me . One , who is all charity , and with the eyes of mercy will looke on my misery ; and in this houre of my necessity will plead for mee . One , who when all my friends shall leave mee , will cleave neare mee : and at the houre of my death will so defend mee , that mine Enemie may have no power over mee . Yet for all this ; old Acquaintance cannot be so easily parted ; I feele a trembling in my flesh : it is death to her to be divided from her Soule . Therefore shee desires still to bee a Cottage , ( though a crazie one ) for the entertainment of such a Guest . And though every pusse , every blast threaten her fall ; yet hopes shee with a little repairing to hold out still . Foolish flesh ! if thou lov'st that Guest , as thou professest , why doest thou lodge her under such rotten tarrases ? For whilest thou keep'st her in that crazie Cottage , thou hold'st her from a princely Palace . ' Las ! shee came to thee , not to bee a Dweller , but a Sojourner . Give her leave then to goe home againe : for in a strange Land is shee , while shee lodges with thee . O ; but I heare thee answer : This Stranger ( if you please to style him so ) is as loth to part with mee , as I with her . Is it so , poore Soule , hast thou wallowed so long in mire ; or encamped so long in these shades or shrouds of clay ; as thou beginnest to bee enamoured of them , and never remove from them ? Is it so , that thou hast beene such a long stranger in thy owne Countrey , as thou hast quite forgot it , or car●st not much if thou never see it ? H 'as the life of a Souldier so taken thee ; or the straying libertie of a Pilgrim so seaz'd upon thee , as thou preferrest a wandring life , before a setled being in thy Countrey ? Woe is mee for thee ! But , 'pray thee tell mee , what is it that hath so woo'd and wonne thee from thy first Love ? O I heare thee ; or that false Idumite which holds thee , cry out : O ; must I leave my Friends , Honours , Pleasures and Possessions ? Yes ; thou must leave and lose all : Thy Friends and Honours may , perchance , accompany thee to ●hy Grave ; but there they will leave thee : and for thy Pleasures and Possessions , they will not doe thee that gra●e , to attend thee to thy grave , ●●r before thou come there , ●hey have vow'd to leave thee . These are strong stayes●o ●o depend on ! faire props to rely on ! firme foundations to build on ! I see then , ( Languishing Soule ) what it is that holds thee . Thou either griev'st to lose what thou here lovest : or feares to feele there what thou for thy sinne deservest . O my Soule , by this may any one gather , that thou hast beene a constant worldling ! For if thou hadst possessed the things of this life without loving of them ; thou wouldst easily lose them without grieving for them : Seeing , whatsoever without love we enjoy , without griefe we forgoe . But stay a little ! stay a very little ! and with pati●nce heare mee . Be not , O bee not so fast glued to Earth , that thy thoughts become loosened from Heaven ! I know well , it is thy Flesh , which thus disquiets thee . It is shee who suggesteth these things to thee . Wrastle then with her , and give her the foile ; it is better that shee faile , than thou fall . Tell her ; oh tell her : For this will charme her . Those worldly Friends , on whom shee so much relyes ; can neither deliver themselves nor her from Death . They may professe much ; and vow to intercede for her to any Prince or Potentate breathing , while shee is living flesh : but dying , they will leave her for a prey to her Brothers and Sisters . And all their friendly teares will be then dried up . Sorrow takes quickly a Surfet in the Funerall of her dearest Friend . His poore corps is with earth no sooner covered , than their Time-love becomes discovered . These be the shadowes , wherewith our Flesh-flyes are deluded . They may remember us sometimes while wee live on earth , but they soone forget us when wee are laid in earth . Aske her then ; will shee be stayd by these friends , of which Time makes shadowes , or injury profest foes ? Secondly , if Friends have not in them such firme dependence , as to promise any assurance : hopes shee from Honours to receive any sure footing or continuance ? No ; tell her , these are of all temporary blessings most various and dangerous . Various , in respect of the Object from whence shee receives them , being man : and consequently , apt enough upon the least occasion , to change his minde . And dangerous , in respect of those corrivals and privie underminers , whose highest taske it is to bring these Favourites into disgrace . O how happie had many beene , had they never knowne what Honour meant ! For as it incumber'd them living , so it distracted them dying : exposing them to many dangers both living and dying . Aske her then ; will shee bee staid by these Honours , which can neither privilege her from death , nor comfort her at the houre of death , nor secure her after death ? Thirdly , if shee bee thus forsaken of all her Honours , what can she expect from Pleasures ? La● ! These long since left her , when Age seaz'd on her : and thrice happy shee , had shee left them , before they left her . If there bee pleasure in cramps and aches : her weake decrepit limbes retaine stil● a memory of them . These she h'as constantly to attend her ; nor vow they to leave her , till the cold Earth receive her . For now those Ivory-beds , Carpets and Laces , are but as so many racks and tortures to her , when shee remembers them . All these have left her in paine : and if shee taste pleasure in that , may she long enjoy it . But thou●h those more active pleasures have wholly left her : shee sees her Buildings , and to leave them , and to whom shee knowes not , it deepely grieves her . Those pleasant walkes , which with the helpes both of Art and Nature shee so carefully contrived ; those shadie delightfull Arbours , wherein shee so retiredly and contentedly reposed ; Those silent Groves , christall Springs , dainty Refectories , wherein shee so delightfully sported , bathed & banquetted : must she lose all these ; and for a cover of mouldred earth , wherein all her beautie lyes buried ? It must bee so ; there is no remedie ; the cold earth must receive her perished beautie . Nor should the losse of all these grieve her ; seeing these were so confined to time , as they could promise no constancie to her . Yea ; they deserved rather to bee loathed than loved ; seeing the Sight of them too often estranged her thoughts from Him that made them . Aske her then , where bee all those who sometimes enjoyed these pleasures to the full ! Where those Objects , wherein they delighted ? Looke ! Reade ! Their Memories are as Letters written in dust . Their glorious Buildings have lost the Names of their founders . They sleepe in their earth : but that Account sleepeth not , which they mnst render for their vanities on earth . Fourthly , seeing her forepast pleasures have wholly left her ; but the bitter remembrance of the abuse of them stayes with her : the sweetnesse of the one being spent : but the bitternesse of the other left : what content may shee finde in her Possessions ; the Worldlings Minions ? 'Las , nothing ! these are tane from her , and bestowed on another . Shee is now to goes to her long home ; and another is to possesse her dwellings . Though here , shee held passing of time a meere pastime ; and a large possession the Sole Solace of a Worldling ; now she findes enough of Earth in a very smal portion of it . No matter now whether her Granars be enlarged ; her Revenues increased ; her Treasures slored . These be none of hers ; The very Wind h 'as as great a share in them as shee h'as . Nor did they deserve so much loving , when they were in their very height of enjoying . Being such as were got with Care , kept with Feare , and lost with Griefe : proper things to dote on ! The fulnesse of them could not stay , one poore Fit of an Ague : nor get a reprive at Deaths hand for a minute . Besides , that long unwilling Adieu of the unhappie possessour at his heavie departure : O Death , how bitter is the remembrance of thee to a man that liveth at rest in his possessions ! Seeing then , no outward thing should so much delight man , as to withdraw his thoughts from the Maker of man : Or so trouble him in his passage or translation from Earth , as to divert his affections from heaven in his remove from Earth . Seeing , all things are not onely vanity , but affliction : where such as are highliest possest of them , are most ensnared and deluded by them : Seeing , the beauty , riches , pleasures , and contentments of earth , are no sooner appearing than vanishing : no sooner found than lost . Why doest thou tremble , O my flesh ! why are thou so troubled , O my Soule , and why art thou so disquieted within mee ! put thy trust in the Lord , and hee will deliver thee . Yea , but I heare thee , in a silent secrecy , framing this reply ! These worldly respects are not the things that make Death appeare so terrible unto mee . Noe ; I can freely bid farewell to the world ; there is nothing in it , that makes mee enamour'd of it . I see nought at all in it , but sinne , or occasions of sinne : Neither did I ever possesse ought , which did not afflict mee more in the forgoing , than it delighted mee in the enjoying . Tell me then ( poore fearfull soule ) what is it that so much troubles thee in this thy passage ? What is it that makes thee so shake and shudder in this thy dissolution ? O my sinnes ! my sinnes ! it is the remembrance of my sinnes , which makes mee unwilling to depart from this place where I committed them : or to fix mine eyes on that place , which is so pure as it cannot abide them . I cannot thinke of that place wherein I have not sinned ; nor of that houre wherein I have not highly transgressed . And can one minutes repentance discharge such long arrerages ? O my perplexed soule , remember to thy comfort that divine Cordiall : At what time soever a Sinner repenteth , &c. As I live , I would not the death of a sinner , &c. My mercie I will not take from him : There is mercie with the Lord , and therefore is hee feared . Hee shall call upon mee , and I will dedeliver him in the time of his necessitie . Draw yet nearer , and thinke of the saying of that sweet Father : O humble teare , thine is the Kingdome , thine is the Power : thou art not affraid to enter in and appeare before the presence of the Judge : thou , though thou enter alone , shalt never returne alone : whatsoever thou askest , thou shalt have ; thou overcommest the invincible , and bindest the Omnipotent . This Angelicall Wine will bring thee to the societie of the Angels . Doubt not ; stagger not . Raise and rouse up thy selfe with the wings of faith . Whence comes it , that the Soule dyeth ? because Faith is not in it . Whence that the bodie dyeth ? Because a Soule is not in it . Therefore the Soule of thy Soule is Faith. No evill then can befall thee , so thy faith doe not faile thee . Where watry eyes make faith their Anchor , they promise a calme Sea , and a safe arrivall to the Christian passenger . And though late repentance be seldome true , yet true repentance never comes too late . That devout and well-prepared Father , when hee was readie to die ; with much sweet assurance , and Christian confidence , spake thus to Stillico and others about his bed ; I have not lived so among you , that I am ashamed to live longer to please God : and yet againe , I am not affraid to dye , because wee have a good LORD . Though thou canst not in thine owne approvement so truly say this ; crowne thy passage with a devout wish ; Desire to bee dissolved , and to bee with Christ ; Present him with a pious devotion to thy inward'st thoughts : Imagining him even now bowing his precious head to kisse thee ; spreading his gracious armes to imbrace thee : his Angels comming forth to meet thee ; the whole Hoast of Heaven to conduct thee to the Palace of Eternitie , after this thy approaching dissolution from this vale of misery . Let nothing divide thee from that love which is in thee to Christ Iesus . One Houre in his Courts is better than a thousand in the Courts of Princes . Humbly commend thy selfe to his protection who made thee ; to his affection , who redeemed thee ; to his direction , who sanctifi'd thee . Feare it not , timorous soule , but thy Fathers power will defend thee ; his Sonnes Wisedome will enrich thee ; the Holy Spirits goodnesse will comfort thee : even in these pangs of death which assaile thee . Oh how sweet is the remembrance of these things to mee ! There is nothing now that may divide mee from Him , to whom I am spiritually espoused . There is no Friend so deare to mee , as Hee who gave his life for mee . No Honour so highly valued of mee , as his , who became a reproach for mee , that by his owne dishonour hee might honour mee . No pleasure so delightfull as his presence , whose sight shall ever cheere mee . No possession like his fruition , who is my portion in the Land of the Living ; to whom to bee joyned shall ever joy mee . Every minute then seemes grievous , every moment tedious , till I bee dissolved ; that I may see him after whom I have so longed ; to whom to bee united , I have so thirsted ; in whose sweet presence to remaine , in whose Courts to abide , I have so desired . These pangs I feele , are to mee cheerefull ; these Messengers of my approaching dissolution , to mee gratefull ; these humane wrastlings , which I now endure , to mee delightfull . I know well , I am such metall as I must bee tried before I bee fined . O! as I draw by little and little nearer my end ; so may I in true love draw nearer to thee . To thee , my Redeemer , in whom my trust is placed ; my confidence planted ; my hopes crowned ; my Pilgrim-dayes happily closed ; my heritage , after these dayes of my Pilgrimage possessed . I feele now my longing Soule fleeting from this darke Cell , this noysome shell of corruption ; every gaspe now promiseth a dissolution . My breath is corrupt : my dayes are cut off , and the Grave is readie for mee . I enter'd this world with a Shrique , and I leave it with a Sigh . Nor doe I sigh for that I love it , or am unwilling to leave it ; but for that I have beene too long divided by living in it , from Him , in whom my desires are here fixed , there filled : The houre is come , and it is welcome ; the houre of my translation to glory . Come LORD JESUS , come quickely . Amen . FINIS . Errata's . PAge 102. line 7. for He , reade They. p. 116. l. 8. for this , r. these . p. 151. l. 16. for huger , r. hunger . p. 184. l vlt. for glagues , r. plagues . p. 336. in Tit. for DEAHTS , r. DEATHS . p. 339. l. 21. for divine , r. dimme . p. 395. l. 13. fore fore , r. for . REqui●e the Authors paines with thy pen , in correcting these literall errors : and remember him in thy private prayers , who will render the like to thee in his Christian vowes and teares . Both Hand and Heart are joyntly given , My Hand subscribes , My Heart 's for Heaven . A SPIRITUALL SPICERIE Containing Sundrie Sweete Tractats of Devotion & Piety . ●●ndon . Printed by I. H. for Goo● Huton ▪ at 〈◊〉 in Hol●● Notes, typically marginal, from the original text Notes for div A16680-e330 Gruytrodius . Bonaventura . Author . Ibid. Augustinus . Author . Granado . Augustine . Aquinas . Bonavent . Author . Bernard . Author . Ibid. Ibid. Lanspergius . Ibid. Lanspergius . Lanspergius . Dionysius . Blosius . Suso . Augustine . Damian . Bernard . Author . Notes for div A16680-e2080 * In that he was inno●ent , he became more sensible of torment . * O Sacred-Secret mystery , requiring of us no curious discussion , but serious devotion ! * He is dead in trespasses who liveth not in the remembrance of Christs Passion , by washing his precious wounds with pious teares of holy compassion . * Three ●●ngular precepts of Christian imitation . Christs counsell . * The way by the Crosse , is the way to the Crown●● . * The Christians Ladder , conducting him to Christ his Saviour . * The Christians Signet with his Posie . * Med●tation of Christs Sacred Passion , a soveraigne receit against Satans temptation . * A Christians Philosophie . The terror of the last judgement . A most comfortable Conclusion . Mat. 26. Luke 12. * Imperator noster Christus eum hostem vicit , qui adhuc omnes Imperatores stravit . Miscell . Theor. Itin. Psal. 36. Exod. 3. Psal. 101. Psal. 102. Psal. 33. Galat. 5. I Cor. 15. Psal. 36. Mat. 5. Malac. 4. Wisd. 5. I Cor. 4. Colos. 3. 2 Reg. 7. Psal. 39. Prov. 1 ▪ Psal. 13. Psal. 26. Matth. 8. Job 1. 2 Cor. 12. Psal. 34. Mat. ● . No fire gives quicker heat to heath , than Christs Crosse to mans heart . No fire works more upon combustible matter , than the wood of the Crosse on a pliable nature . Meaning by this Materiall wood of the Crosse of Christ , tha● Spi●ituall Wo●d of Life , Chr●st Jesus ●hanging on the wood of the Crosse. * Delicacy the Devils darling . * Christs confection . * Christs refection . * Christs Musique . * Christs Perambulation . * Christs habit . * Christs house . * Christs repose . * Christs conversation , our imitation . * Christs bed . * Christs c●adle a Cr●bbe , his couch a Crosse. * Christs Sermon upon the Crosse. In ore gratiam , in more ●aga●iam● , in 〈◊〉 solatiu●● . Amos 4. 7. Ibid. 8. 6. Ibid. 6. 3. 11. August . in Enar. s●p . 45. Psalm . Prov. 28. 1. * Electrum l●chry●arum , Electuarium animarum . * Lachrymae peccatorum , sun● vinum Angelo●um . Bern sup . Cant. My● rham oculoru● dici●●us me ru● Angelorum . Anselm . Damas. in Hi●t . Barlaam . Luke 10. 37. Licot sparso ●●ine , s●is● is vestibus , uber● quibus ●e nutrierat , m●ter ostēda● , li●●t in limine pa●er jaceat , per contemptam matrem , per calcatum patrem , perge siccis ●culis , & ad vexillum Crucis ev●la . Hieroh . Rev. 22. 20. Notes for div A16680-e12060 The love of God is the faithfull soulesguide . * Nec locus sufficeret cruc●●us , ●ec cruees corporibus . Joseph . lib. 5. de Bell● Iud. cap. 28. Exce●lent Motives for the weake i● Spirit , preparing them how to die . A divine Memoriall . No true Repentance without Charitie . Meditation of death , the wis● mans life . Motives of fearing Death . Spirituall Physick against this fe●rfull distemper . Christian Memorials . Jam. v. 14. Mar. 6. 13. Christs mercies , my merits . a Conclave animae . Notes for div A16680-e14000 Pet. Damian . de Hor●●ort●● . Bern. Notes for div A16680-e14270 Aug. Med. 4. S. Bern. S. Ambrose . 
A23804	----	The whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of The whole duty of man ... Allestree, Richard, 1619-1681. 1692 Approx. 183 KB of XML-encoded text transcribed from 89 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23804 Wing A1195 ESTC R7356 12637713 ocm 12637713 64934 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23804) Transcribed from: (Early English Books Online ; image set 64934) Images scanned from microfilm: (Early English books, 1641-1700 ; 340:4) The whole duty of prayer containing devotions for every day in the week, and for several occasions, ordinary and extraordinary / by the author of The whole duty of man ... Allestree, Richard, 1619-1681. [7], 164, [7] p. Printed for J.P. and sold by Ric. Janaway ..., London : 1692. "No absolute certainty has yet been reached regarding the authorship of The whole duty of man, and other treatises by the same author. The preponderance of opinion, however, is heavily in favour of Dr. Allestree"--Halkett & Laing (2nd ed.). Preface signed: G.B. "Additional devotions for several occasions" (p. [139]-164) has special t.p. This item is incorrectly identified in the reel guide as Wing A1195A. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Devotional literature -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Emma (Leeson) Huber Sampled and proofread 2004-06 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Whole Duty OF PRAYER , Containing DEVOTIONS FOR Every Day in the Week , AND FOR Several Occasions , Ordinary and Extraordinary . By the Author of The Whole Duty of Man. Necessary for all Families . Psal. 65. 2. O thou that hearest Prayers unto thee shall all flesh come . London , Printed for I. P. and sold by Ric. Ianaway , in Queens-Head-Alley , in Pater-Noster-Row . 1692. THE Preface . I Need not Recommend this small Manual to the World , since it hears the Name of so Learned an Author , whose Works have given sufficient demonstration of his Worth and Excellency , and will to his lasting Honour be venerated in all Ages . This Pattern of Piety hath lay concealed for many years , and was at first Dedicated to the service of an honourable Lady , in whose Cabinet it hath been choicely kept as one of her precious Iewels ; it was never design'd for the Press , by reason the Reverend Authors Modesty should not be offended . Upon her Bed of Mortality , she was pleased to honour me so far , as to commit it to my Care , with a particular Charge not to publish it ; but one of her Mercenary Servants , by their vigilant Industry , had Plagiary-like , got a Transcript , and since this Pious and Honourable Persons Decease , did design it for the Press , being unwilling so much Injustice should be acted against so Worthy a Person , I was forced to Cancel my Obligation , and to hand with all speed the Original to be Printed , that I might prevent any Surreptitious Copy . What Alterations I was forced to make , was leaving out the Praying for our Royal Ancestors , and placing in our Royal Soveraign Lord and Lady , King William and Queen Mary , &c. Some additional Prayers I thought proper to insert , as Thanksgiving for His Majesties Safe Return , and the Success of his Royal Navy and Armies , a Duty enjoyned on the Church in Publick , and ought to be the Duty of every Christian in Private . Lastly , I have added some few Graces which may be necessary for Minor Christians ; I shall now conclude with the Words of St. Paul to Timothy , 2 Epistle , 2 Chapter , Verse the 7th . Consider what hath been said , and the Lord give thee Understanding in all things . G. B. THE Whole Duty OF PRAYER . What Prayer is , and the Parts of it . PRayer is the Duty both of Soul and Body ; it is an humble address unto God , for whatsoever we stand in need of , either in relation to this Life , or that which is to come : The First part of this Duty is Confession , which is the acknowledging of our Sins in all Humility before the great Author of our Being : Now Confession is twofold , general , and particular ; the general is when we Confess only we are sinful , without naming any particulars , which indeed belongs to publick Prayer , but the acknowledging our Sins to God is very necessary , whether Publick , or Private : Particular Confession is when we express the several sorts , and acts of our Sins , and what ill habits we are most prone to ; this is proper for Private Prayer , and ought often to be used , for we cannot repeat too often our soulest Sins which we are guilty of , nor cannot enough bewail our own unworthiness in committing them . THE next part of prayer is by way of Petition , which is begging of God whatever we stand most in need of , either for our Souls or Bodies ; first for our Souls we must beg pardon and absolution for all our Sins , in the name of Jesus Christ , who obtained it with his blood : Secondly we must earnestly beseech the grace and assistance of Gods blessed Spirit to enable us to forsake all sin and wickedness , and to live in obedience to him : then it will be very necessary to beg all these particular graces , faith , hope , Charity , love , zeal , purity , and repentance ; if thou art proud , pray for Humility , if lustful for Chastity , if guilty of gluttony pray for temperance , and so for all other vertues thou standest most in need of . IN Petitioning for our Bodies , we are to beg of God such accommodations of life , as are necessary for us , but in such a degree and measure , as his all-seeing Wisdom Knows is most suitable to our state , and Conditions the next duty , and Third part of Prayer is deprecation , which consists in praying to God to turn away from us either the evil of sin , or the evil of punishment ; to pray against the evil of sin , is to beg earnestly of God to preserve us by his Grace from falling into any sin ; and when we are under any great temptation , and even ready to yield , then we must Humbly beseech him , either to withdraw the temptation , or else by the Power of his Grace Strengthen us against it : next we are to pray against the evil of Punishment , which are , two sorts , Spiritual and Temporal ; Spiritula punishments , are the wrath of God ▪ the with-holding of his Grace , and Everlasting Damnation : temporal punishments , is loss of Friends , goods or reputation , but in these things we must wholy Submit to the will of God , unto whom all we have belongs . A Fourth Duty in Prayer is intercession , which is praying for all sorts and Conditions of Men , as Governours in Church and State , our Parents , Husband , Wife , Children , or other Relations and Friends , for all those in affliction either in Body ; mind or Estate ; nay even for our very Enemies according to the example of our Lord and Master , who prayed for his very Crucifiers , Father , forgive them , for they know not what they do : The fifth Duty of Prayer is thanksgiving , praising and blessing God for all his mercies Spiritual and Temporal , Spiritual blessings are his sending his Son into the World for our Redemption and his holy Spirit to Sanctifie us , that we are born Christians and are made partakers of his holy word and Sacraments : We are likewise to return him thanks , for his patience and long suffering , in not Cutting us off in our Sins and Follies : Temporal blessings , which we are to give thanks for may be for the prosperity of a Church or Nation , and all diliverances which are remarkable : Some belongs to our selves , as Health , Wealth , Food , Rayment , Friends , with many other Mercies we daily receive from God , which whoever receives the least blessing is indebted all his life time to Praise the author and giver of all good things . THESE forementioned parts of our duty in Prayer , are to be made use of both in private and publick , that is in the Church and in our Closet , but more especially in the Church to which place there is a peculiar Blessing belongs , which Christ hath promised , that where two or three are gathered together in his Name he will be in the midst of them : The second Duty of publick Prayer , is that in a family , and that indeed ought to be the Masters Care to provide for the Souls of those that belong to him , as to provide food for their Temporal Nourishment : Now if he neglects this Duty and takes no care of his Household in this important affair that Man cannot well be esteemed a Christian , but a Heathen . PRIVATE Prayer is a Duty to be used in secret , where we can more particularize our sins when alone then is requisite to be done in publick : Next we are to be frequent in Prayer , and not Complain we want leisure for so doing ; for he which is most busie may find some time to perform this Duty , else how can he expect his Employment should be Sanctified ; now it is a great advantage for Men to seek God , at least Morning and Evening , if they expect a Blessing upon their endeavours : Next , the advantages we reap by Prayer are many : First It is a great honour , to speak freely to the Almighty : Secondly It is a great benifit , for it brings down Blessings both Spiritual and Temporal to us ; Thirdly it is a pleasant Duty , it draws us nearer to God , which qualifies us for the joys of Heaven , where Christ is , at whose right hand are pleasures for evermore . NEXT we must take care that we ask nothing which is unlawful , but whatsoever we stand in need of to ask it in faith , and great humility ; Secondly we must be attentive and mind what we are about , Considering that it is the Majesty of Heaven we are to treat withal , and that our necessities cannot be supplied without his Divine aid and assistance . Thirdly , Vigilancy , Zeal , and Purity of intention must not be omitted , for the Sacrifice of the wicked are abomination to the Lord : Lastly what we Pray for , must be to a good end , that is , not to Pray for Wealth , to Consume it upon our Lusts : Or for grandeur to exercise our malice upon our Enemies ; but whatever we do must be done to the glory of God , through whom we have Redemption in his blood , even the forgiveness of our Sins . Ejaculations at uprising . AWake , O my Soul , and sing unto the Lord. Glory be to the Holy and undivided Trinity for watching and preserving me this Night . I laid me down and slept , for thou Lord sustainest me . Lord arise , and lift up the Light of thy Countenance upon me . A Prayer for a Private Person in the Morning . MOst gracious God , whose Mercies are rich and infinite , to all thy Servants that call upon thee ; accept I humbly beseech thee this my morning Sacrifice of Praise and Thanksgiving which I now am to offer up unto thy Divine Majesty : O Lord , in thee I live , move , and have my being ; thou formdst me in the womb , and hast writ my name in the Book of Life , and that I might not be miserable , but happy , thou sentest thy only beloved Son to dye for me and to redeem me from all iniquity . WHAT shall I render unto thee , O Lord , for all these thine inestimable benefits , pour forth thy Grace upon me , I beseech thee , that I may abound in Thanksgiving and Praise for them ; Enlarge my heart with thy Love , that I may in some degree Comprehend with all Saints , the measure of thine infinite Mercy and goodness manifested to me , by thy dear Son and my alone Saviour . To whom therefore with thee and thy blessed Spirit , be ascribed the whole glory of my Creation , Redemption , Sanctification , and Salvation . FORGIVE , O Lord , the manifold Sins which I commit daily and hourly against thee , and grant that for the time to come thy restraining Grace may subdue my unruly : inclinations , and distempered affections ; and as I have been a Servant of Sin , I may now become an Example of reformation : That so I may rejoyce in thee as my only Treasure , and rest in thee who art the Center of my felicity ; and be throughly convinced how good it is to draw nigh unto thee , accounting all things but dross and dung in Comparison of the excellency of Jesus Christ and my alone Saviour and Redeemer . O LORD , as thou in thy tender Mercy and Compassion hast watched over me this Night , and defended me from my Ghostly adversary , so I beseech thee , let thy all-seeing Eye of providence guide me this day in all my Thoughts Words , and Actions , whereby I may fall into no Sin , nor run into any kind of danger : But that all my doings may be ordered by thy governance , to do alwayes that which is Righteous in thy sight , through Jesus Christ my Lord and Saviour , in whose Blessed name , and Words , I shut up these my imperfect Prayers in that most absolute form of Prayer which he himself hath taught me , saying , Our Father , &c. A Prayer at Departure from Home . ALmighty and Everlasting God , who art the way , the truth , and the Life ; looke down from thy Throne of Mercy to thy scorstcol of Compassion , and behold me now betwixt the Assaults of the Devil , the allurements of the World , and my own vain inclinations ; I cannot look abroad , but they are ever ready to molest me ; but O thou that leadest Ioseph like a sheep , thou most faithful and Almighty guide , lend me thy hand , open mine Eyes , direct my steps , and cause me to walk in thy fear . THOU that didst go out with Iacob from Beer sheba unto Padan aran , guiding him in the wast-plains , and watching over him on his pillow of Stones , be not now far from me ; lead me , O Lord , in thy righteousness , make my Paths straight , and strengthen my goings , that having finished my course here , I may sit down in thy Kingdom hereafter , an inheritance undefiled , purchased for me with the blood of my Saviour , and thy beloved Son Jesus Christ , Amen . Ejaculations for the Evening . LET not the Sun go down upon thy Wrath , Eph. 4. 6. Watch ye , for ye know not when the Master of the House cometh , at Even , or at Mid-night , or at the Cock crowing , or in the Morning , lest coming suddenly , he find you sleeping , Mark 13. 35 An Evening Prayer for a Private Person . OEternal God , full of loving kindness , and long suffering , whose Mercy is above all thy Works , and thy Glory above the Heavens , forgive me , I beseech thee , my transgressions this day , my vain thoughts , idle words , and loose Conversation ; my exceeding neglect and forgetfulness of thee , my headstrong inclinations and lusting after the World , preferring this Land of Cabul before the Snow of Lebanon , and a broken Cistern before the Well of Life . JUSTLY , O Lord , might'st thou have cut me off this day , and cast me into the Lake of thy Displeasure , but thou hast had Mercy , and not Sacrifice ; thou hast shed upon me the Light of thy Countenance , and removed my sins far out of thy sight . I know , O Lord , it is not in Man to Establish his own Ways , it is thy Almighty Arm must do it ; it is thou alone that hast led me through this day , and kept me both from doing and from suffering Evil. AND now , O thou Preserver of men ! What shall I do unto thee ? What shall I render unto my Lord , for all the mercies and loving kindnesses shewed unto thy Servant this day , and all the days of my life , even to this moment ? I will offer unto thee the Sacrifice of Thanksgiving , and call upon the Name of the Lord : I will ever love thee , fear thee , praise thee , and trust in thee ; my Song shall be of thee in the Night Season , and in the Day time I will be speaking of thy wondrous Works . AND forasmuch as thou ( out of thy tender Love and Compassion on thy Creatures ) hast ordained this time for their rèpose and refreshment , that having past through the Cares and Dangers of the Day , they might under the shadow of thy Wings find rest and security ; keep me , I most humbly beseech thee , from the Hours and the Powers of darkness ; watch over me this Night in thy Almighty Providence , and scatter all the Rebellions and Devices of my Adversaries ; enlighten my Soul , sanctifie my Body , govern my Affections , and guide my Thoughts , that in the fastest closures of my Eye-lids my Spirit may see thee , and in the depth of sleep be conversant with thee ▪ This , and what ever thou knowest is needful for me , I humbly beg at thy hands , through the merits of Jesus Christ my Saviour and Redeemer . Amen . Ejaculations to be used on several Occasions . When you awake in the Night . HOly , holy , holy , Lord God of Sabbath ! Heaven and Earth are full of the Majesty of thy Glory . When the Clock strikes . BLESSED be the hour in which my Lord Iesus was Born , and the hour in which he Died ! O Lord , remember me at the hour of Death , and in the Day of Iudgment . When you intend any Business or Journey . O do well unto thy Servant ! that I may live and keep thy Word . Prosper thou the Work of my hands upon me , O prosper thou my handy Work. When thou art Persecuted ▪ HASTE thee , O God , to deliver me , make haste to help me , O Lord ! Upon some sudden Fear . O set me upon the Rock that is higher than I , for thou art my Hope , and a strong Tower for me against my Enemy . Upon any disorderly Thoughts . MAKE me a clean Heart , O God , and renew a right Spirit within me . Upon any occasions of Sadness . THY rebuke hath broken my Heart , I am full of Heaviness , but thou , O Lord , shalt lift me up again . Upon any Diffidence . THOU art my Hope , O Lord , even from my Youth , through thee have I been holden up ever since I was Born ; though thou shouldst kill me , yet will I trust in thee . When thou perform'st any good Work. NOT unto me , O Lord , not unto me , but unto thy Name give the praise . When thou art provoked to Anger . GIVE thy peace unto thy Servant , O God , let no man take away my Crown ; in patience , O Lord , let me possess my Soul. For thine Enemies . LORD , lay not this Sin to their Charge , they know not what they do . Upon any Deliverance , or Mercy received . THE Lord is my Shepherd , I shall not Want ; he maketh me to lie down in green Pastures , he leadeth me besides the still Waters ; he hath prevented me with the blessings of Goodness , he hath granted me my Hearts desire , and not with-holden the Request of my Lips. Surely Goodness and Mercy shall follow me all the days of my Life , and I will dwell in the House of my God for ever . Upon any Loss or Adversity . SHALL we receive good at the hand of God , and shall we not receive Evil ? Naked came I out of my Mothers Womb , and Naked shall I return thither ; the Lord Gave , and the Lord hath taken away , blessed be the Name of the Lord. When you hear the Bell Toll for one Departed . TEACH me , O Lord , to number my days , that I may apply my Heart unto Wisdom . Upon thought of thy Sins . TURN away thy Face from my Sins , O Lord , and blot out all mine Offences . Praise the Lord , O my Soul ▪ and forget not all his Benefits , who forgiveth all thy Sins , and healeth all thine Infirmities . When thou art weary of the Cares and Vanities of this World. LIKE as the Hart brayeth for the Water-brooks , so thirsteth my Soul after thee , O God. O who will give me the Wings of a Dove , that I may fly away and be at rest . Meditations for Sunday . THis is the day which the Lord hath made , let me rejoyce and be glad therein , it is a day of rest and sweetness unto my Soul , and a day of Ease from Labour● unto my Body ; as thou , O God , didst rest this day from the Works of thy Creation , so grant that I may cease this day from all Sin , and by an earnest Repentance implore thy Pardon ; thaw this frozen Heart of mine , that this day it may melt at thy presence ; and say unto my Soul those comfortable Words which thou wert pleased once to say to Zacheus , This day is Salvation come to thy House , O Lord , I am utterly unworthy in my self to stand at the Door of thy Sanctuary , much less to appear in thy presence , and be made partaker of thy Heavenly Gifts , for thou , O Lord art a God of pure Eyes , and canst not behold Iniquity ; and I am thy sinful Creature , not only wilfully opposite unto thee , but even Enmity it self against thee . Unto thee therefore belongeth Righteousness , and unto me shame and confusion of Face . Lord , when I thus see my self in the Glass of thy Law , my flesh trembleth for fear of thee , and I am afraid of thy Iudgments . I HAVE sinned against Heaven , and before thee , by my sad refusal of thy gracious offer of Eternity , in my sinful relinquishing of thy Sacred Word ; and am now no more Worthy to be called thy Child . I have been too long feeding on the empty husks of vanity , amongst the filthy Swine of sensuality , and am now willing , by thy Grace , to return home unto thee , and to humble my self low before thee , that thou mayest have the Glory , and I the Comfort of thy Gracious Pardon . Amen . A Prayer for Sunday Morning . O Lord I acknowledge this day to be thine , as consecrated and set a part for thy Worship and Service , and to be obeserved not only as a Holy day , but a glorious day unto thee , wherein I ought to pay my vows , present my Person and my Prayers before thee , to hear thy word , and Meditate upon the same , to thy Glory , and my own Everlasting Comfort . To this end remove far from me all wandering thoughts , and Worldly Affections , and work in me a desire of studying thy Law , and walking in the Truth , that thy word may not prove unto me the Savour of Death unto Death , but of Life unto Life . LET my Ears be attentive , that I may hear those things which thou shalt instruct me , that hearing I may understand them ; understanding , I may remember them ; remembring , I may practice them , to adorn that profession which I have invocated in thy name , and confirm me in the Faith of thy Son Jesus Christ , wherein I was Baptized and made a Member , raise me , O Father , by the power of my Saviours Resurrection from Sin and iniquity , and give me Spiritual rest , Peace of Conscience , joy in the Holy Ghost , and Fellowship in the Communion of Saints , that when I shall leave this Earthly Tabernacle , I may keep an Everlasting Sabbath with thee in the Kingdom of Heaven . BEHOLD , O Lord , I knock at the Door of thy Mercy and tender Compassion , with all the Faculties of my Soul and Body , for all these Graces and particular favours , beseeching thee to continue unto me the right use of them , that thy Spirit may witness unto my Spirit that I am thy Son , and shall be Heir of thy Kingdom of Glory , and that I may be partaker of the inheritance of thy Saints in light , where are Pleasures that last for Evermore . Grant this O Father for Jesus Christ his sake . Amen . A Prayer for Sunday Noon . O God , thou art great in Majesty and infinite in Mercy ; wonderful in thy goodness unto thy Church and Children : Thou hast Commanded me to offer up my Prayer and supplications for those that shall enter into the Ministry , and stand before thee to wait at thine alter ; the heaviest , O Lord , is very great , and the painful and Conscionable Labourers but few ; I beseech thee , be pleased to send able Ministers into thy Church , and place such over particular Congregations as like Iohn the Baptist , may be burning lights , burning , as being zealous in fervency ; and lights also as being conspicuous and eminent for Charity , Sanctity of life , and all holy Graces of thy Spirit . LET thy Urim and thy Thummim be upon them , as upon thy Holy one ; let them be sound for Doctrine , and holy for Life and Conversation ; Preaching , let them practice , and by practice let them preach and teach the things which concern thy Kingdom : Open wide unto them the Door of utterance , that they may deliver thy Word freely and boldly : Take away all differences and animosities from amongst them ; make them examples to those that believe , in soundness of Doctrine , and integrity of Conversation ; bless them with all Graces befitting so high a Calling , that I may give thanks unto thee for them , finding the benefit of thy blessing upon me through their Labours , and may praise thy Name for evermore . Amen . A Prayer for Sunday Evening . O Lord , look down from Heaven , thine holy Habitation , and behold with the Eye of thy Love , and tender Compassion , a wretched Creature , who now calls upon thee in the Words of the poor Publican : O God be merciful unto me a Sinner . Write not bitter things against me , neither suffer me to possess the Sins of my Youth . O forgive , and forget all my Transgressions , and cast mine Iniquities as far from thy presence , in distance , as the East is from the West . LORD pardon , I humbly beseech thee , the faults and frailties which I have escaped this day in the sanctifying of thy Sabbath , whether they be Sins of Omission or Commission ; wash them all away in the Blood of thy Son , sanctifie me by the Word , thy Word of Truth , that this day hath sounded in my Ears . Grant that like good Seed sown in good Ground , it may take root downward , and bring forth Fruit upwards to the Glory and Praise of thy great Name , and the Salvation of my Immortal Soul. O LET thy Word be ever in my Mind , to meditate of it ; in my Mouth , to speak of it ; and in my Life and Conversation , to practice it . By it Work in my Heart Faith , Hope , Charity , and all other supernatural Graces , which accompany Salvation ; open mine Eyes that I may see thy Law ; and incline my Heart , that I may love the Truth ; and loving the same , may yield Obedience to it ; doing thy Will on Earth , or at least endeavouring to do it , as the Angels in Heaven ; willingly , without murmuring ; speedily , without delaying ; constantly , without ceasing ; and universally , without omitting what thou commandest and commendest in thy Word , so shall I not be distracted with Foolish fears , nor dispair of thy Mercy , but ever Hope and Trust in thee , and find Grace to help me in time of need ; to whom be ascribed all Honour , Power and Glory , World without end . Amen . Mondays Meditations . O GOD , the Father Almighty , maker of Heaven and Earth , who Created the Evening , and the Morning , continue , I beseech thee , unto me , as well the Comfortable rest of the Evening to refresh my weariness , as the most necessary Light of the Morning to manage my affairs and business ; make my Conscience serene and clear , and let the pure Light of thy Gospel guide my Feet in the way of peace . This Light of thine , O Lord , sheweth what I was in my Birth , Slime and Filthiness ; what I am in my Life , Vanity and Folly ; and what I shall be in the Grave , Stench and Corruption . LET these ponderous Considerations , Lord , humble me , that Christ may raise me ; wound me , that Christ may heal me ; load me , that Christ may ease me ; and make me most vile in my own Eyes , that I may be most dear and precious in his sight . O thou , which as upon this day createdst the Clouds to Rain upon the Earth , shower down thy Graces plentifully into my hardned heart to mollifie it , whereby I may be fruitful in all good Works . LORD , who this day didst separate the Waters , separate , I beseech thee , and distinguish betwixt the Water of Tears which I shed for my Sins , and those which I shed for Worldly crosses and afflictions ; cast away the one , and put the other into thy Bottle . This day thou madest the Heavens and the Air , without which I cannot breath naturally ; no not one moment : Infuse into my Soul thy blessed Spirit of Grace , without which Spiritually I cannot breath forth my Prayers , nor sigh , nor so much as move any Faculty of Soul and Body unto thee . But , Lord , as oft as I take in , or let out the Air which I breath , let me receive in Grace from thee , and breath out Praise unto thee . Amen . A Prayer for Monday Morning . O GOD , as thou hast now rais'd up my Body from Sleep , the Image of Death , so I beseech thee deliver my mind and affections from the Sleep of Sin , and from the Darkness of this World ; and as thou hast brought me to the beginning of this day , be thou present with me , and president in me . Let thy holy Spirit be my Counsellor and Instructor , my God and my Guide to lead me into all Truth ; help me by assistance of the same Spirit to watch over my Thoughts , Words and Works , that I may neither think , speak , nor do any thing which is not agreeable to thy holy Word . LET me in all reverence and humility of Soul , submit my self unto thy holy Will , so that ordering my Conversation aright , and walking according to thy Golden Rule , peace may be upon me , as upon the Israel of God. Suffer me not to oppress , or defraud my Brother in Bargaining , Buying , and Selling , by using false Weights , and Ballances , or any other unlawful means , but Guide me so by thy Grace , that my Conscience may ever cheer me up through a delightful apprehension of thy blessed Favour . TO this end order thou my Paths ▪ and establish my goings in the way of Peace , Grace and Salvation ; cause thou me to walk upright before thee ; make me to provide things honest before thee , and Men ; behave my self as in thy sight , and do unto others as I would they should do unto me . Let no Sin , inordinate Lust , or unruly Passion , have dominion over me , but help me to lead Captivity Captive , to kill and crucifie my Lusts , and sinful Affections , and wage War with my Corruptions , until through Christ which strengthens me , I shall prove more than Conqueror . Grant this unto me for Jesus Christ his sake . Amen . A Prayer for Monday Night . O GOD , the Father of our Lord Jesus Christ , I do in all humility prostrate my self before thy Divine Majesty , to offer up unto thee this my Evening Sacrifice of Prayer and Thanksgiving , who didst offer up thy Son upon the Cross to be a Propitiation , and meritorious Sacrifice for the Sins of the World. Lord hear me , and help me , and be merciful unto me ; my Sins are great , but thy Mercies are greater ; my Trespasses Finite , but thy Compassions Infinite , and never fail . LORD hear my Prayers , and let my Praises be acceptable in thy sight , for unto thee , O Lord , upon the Altar of my Heart do I offer up all possible Praise and Thanksgiving , for all thy Blessings both Spiritual and Temporal , which thou hast in a great measure bestowed upon me ; but above all , for Jesus Christ the Fountain of them all , by whom I have Redemption through his Blood , and Access through his Life . I also thank thee for thy Sacred Word , and for the Confirmation and Strengthning of my Faith , by those Sacred Signs and Pledges of thy Love which thou Exhibitest to me , and unto every Believing Soul in the Sacraments . I RENDER all thanks unto thee , for my Life , Liberty , Food , and Raiment , Health , Wealth , Peace , and Plenty , which thou in much mercy hast afforded unto me , from time to time ; and I beseech thee , to continue this thy providence over me , and as thou hast hitherto been a Sun to comfort me , so be thou now a shield to protect me : Keep me in Soul and Body , goods and good name : Vouchsafe me this Night Peace unto my Soul , and rest , and quietness to my Body , that so being refreshed , I may Praise thy name for evermore . Amen . Tuesdays ▪ Meditations . O LORD , who on this day madest dry Land , and firm ground to appear ; dry up my Tears with the beams of thy Mercy , and give me firm ground of Comfort in thy Word : Thou who on this day Createdst all kind of Seeds , Sow in my heart the incorruptible Seed of thy Sacred writ , that I may thereby be regenerated to a lively , hope : And as on this day Createdst all kind of fruitful Trees , make me , like a good Tree , bring forth good Fruit here , that I may hereafter eat of the Tree of Life , in the midst of the Paradise of God. LORD , let me enter into a serious Contemplation of the vanity of the World , and the deceitfulness of Riches ; the shame of Pleasures , and folly of sports ; the in constancy of honours , and danger of greatness , with the strickt account which one day must be given for all : perswade me by thy Spirit , that I have here no abiding City , but ought to seek for one hereafter : and that I am , but a stranger and Pilgrim on this side Heaven . LET me desire Temporal blessings only for Spiritual ends : Wealth , that I may be Rich in good works ; preferment , to advance the honour of the Gospel ; Health , and Strength , the better to enable me to do thee service ; and length of dayes , that I may Praise thee , in the Land of the Living : O Lord this day , thy Life was sought to be destroyed , seek thou mine , I beseech thee , to save it . This day thou wast anointed to thy death and burial , anoint me with thy Spirit to eternal Life . Save me from the hands of all mine Enemies , that I may serve thee without fear , in holiness , and Righteousness all the dayes of my Life . Amen . A Prayer for Tuesday Morning . O LORD , what am I but Dust , and Ashes ; and confess , I am utterly lost , having walked after the vanity of my mind , and lived in all manner of Wickedness ; but O , if thou shouldst be extream to mark what is done amiss , O Lord , who were able to abide it ? Enter not therefore into Judgment with thy Servant , for in thy sight shall no Flesh living be justified : Though my Sins have magnified themselves in infinite length , breadth , depth , and height , yet let thy Mercy , which passeth all understanding , far exceed them . AND howsoever , by reason of my Sins , I have justly deserved to be not only deprived of thy blessings , but for ever deserted and forsaken , yet for his sake in whom thou art well pleased ; cast me not away from thy presence of Grace here , or glory hereafter , but by the one , lead me to the other , by Holiness ; bring me to Happiness . Behold , O Lord , how I am thy Servant , and the Son of thy Hand-maid ; O grant me Grace , that I may live with thee for ever . THOU hast redeemed me , O let me not fall into Captivity and Bondage unto Sin and Satan , but so confirm and strengthen me , that both in life and death , I may continue thine , and never draw back unto Perdition , or forsake thee , the ever-living God , or renounce my Saviour , who hath the Words of Eternal Life ; and who is the Way , the Truth , and the Life , but that both in Prosperity and Adversity , I may live in thy Fear , die in thy Favour , rest in thy Peace , and reign with thee in thy Glory . Amen . A Prayer for Tuesday Night . O LORD , how often mightest thou cut me off in the midst of my Sins ? but thine Eye hath spared me , thou hast given me space of amendment , and Grace to return unto thee , to seek thee whilst thou maist be found , and call upon thee whilst thou art near . O Lord , be not far from me , but draw near unto my Soul ; make haste to deliver me , and help me . Thou hast promised to such as call upon thee , to be a present help in Trouble , to be their Shield and Buckler , their Castle and Fortress , and the Horn also of their Salvation . AND now seeing thou hast brought the Night upon me , wherein thou hast ordained Man to take his rest , keep me , O Lord , as the Apple of thine Eye , save and defend me from Delusions ; cause thine Angels to pitch their Tents round about me , and watch over my Soul and Body , that I may not commit any Sin either in Word or Deed , but persevere in Grace until the appearing of my Lord and Saviour Jesus Christ unto Judgment . DELIVER me , I beseech thee , from sudden Death , Fears and Affrightments , Casualties by Fire , Water , or Tempestuous Weather , Disturbance by Thieves , or any other Dànger whatsoever ; vouchsafe me peace of Conscience , and joy in the Holy Ghost ; guide me here by thy Councel , and after that receive me to Glory ; let my lying down in the Bed , put me in mind of my resting in the Grave , and my rising from thence , of my Resurrection , that both in Life and Death , I may continue thine , through Jesus . Christ. Amen . Meditations for Wednesday . WOnderful are thy Works , O Lord , to the Children of Men ; thou hast provided all Creatures , the Fowls of the Air , Fish in the Sea , and Beasts of the Field , to furnish his Table , cloath his Nakedness , and serve his Necessities . The Earth thou Createdst to sustain him , the Waters to wash and cool him , the Air to breath him , the Fire to warm him , the Flowers to refresh him , the Herbs to cure him , the Fruits to nourish him , the Mines to enrich him , the precious Stones to adorn him , and the glorious Luminaries of Heaven , the Sun , and the Moon , to light him ; the one in the Day , and the other in the Night , and both to measure his time , to direct his Husbandry , to divert him in his Peregrinations , to ripen his Fruits , and to encrease his Stores . I CANNOT plead Ignorance of thy Deity , for the Heavens declare thy Glory , and the Firmament sheweth thy ▪ Handy-work . I cannot pretend Ignorance of thy Law , for thou hast put thy Word into my Mouth , and written thy Law in my Heart ; nor I cannot affirm that I never heard of the Light of thy Gospel , for the Light came into the World and shined in the Darkness , and the Darkness comprehended it not ; but Men love darkness rather than light , because their Deeds are evil . FOR which thou mightest most justly have cast us into utter Darkness , where there is weeping and wailing , and gnashing of Teeth , but there is mercy with thee , that thou maist be feared ; there is Balm in Gilead to cure our deadly Wounds ; there is Unction in Christ , and Salvation in Jesus ; out of his precious side , he opened to all the Inhabitants of the Earth a Fountain for Sin , and all Uncleanness , whereby we might be Purified even as he is pure . A Prayer for Wednesday Morning . O ETERNAL God , who art of Infinite Majesty , look down from Heaven , the Habitation of thy Holiness , upon me thy unworthy Servant ; thou art a God of Power , and canst relieve me ; of Goodness , and wilt in thy good time mercifully help me . O Lord , the Fountain of thy Mercy can never be dryed up , nor the Merits of my Saviour diminished ; O therefore Bath my Soul in them , that being Sanctified and Justified , I may appear in thy sight more pure and white than the Snow in Salmon . I BLESS thy Name for keeping me this Night past , and bringing me to the beginning of this Day ; let thy Eyes always attend upon me , prosper , preserve , cherish , guide , and govern me in all my Studies , Actions and Employments , so that I may spend this day , and the remainder of my life , according to thy blessed Will. Grant , O Lord , that whatever I do , it may be acceptable in thy sight , to the Glory of thy most Holy Name , the peace of my Conscience , and the Salvation of my own Soul. TO this end , be thou , O Lord , my God and my Guide , my Protector and Defender : Keep me unspotted of the World , teach me to deny Ungodliness and Worldly Lusts , and to live Soberly towards my self , Righteously towards my Neighbour , and Piously towards thee , my God ; repenting truly of my Sins , and serving thee in holiness and righteousness all my daies , that in life , thou mayst be my God , in death my deliverer , and after death , my Eternal rewarder . Amen . A Prayer for Wednseday Night . O MOST glorious God , I do here at this time with the good Samaritan return to give thee thanks for all thy Mercies and Blessings bestowed on my soul and body , in things Spiritual and temporal ; for my Election before all time ; my Creation in the beginning of time ; and my Redemption in the fulness of time ; I praise and glorifie thee , for thy preservation of me this day , and that thou hast yet spared me , and hast given me Liberty , and a gracious opportunity once more to call upon thee . LORD ; I acknowledge and confess , that thou mightest have taken me away in the midst of my Sins , and in the very act of Committing them ; but thou hast dealt more merciful with me ; Keep , me O Lord , this Night from fear and danger , and from all noysome Dreams , and from all hinderances of sweet repose , which thou hast appointed for the refreshing of wearied Nature . SEAL unto me a full , and a free Pardon of all my Sins , of what Nature or quality soever they be , whether they be Sins of omission or Commssion , of knowledg , ignorance , weakness , or wilfulness ; O Lord , deal not with me according to the magnitude and multitude of them , but for thine infinite Mercies blot them out of thy Book of remembrance , and Cast them out of thy sight into the bottomless Sea of thy Compassion , that they may never rise in this Life to shame me , nor in the Life to come to Condemn me . Amen . Meditations for Thursday . LOrd Teach me of what Spirit I am , or should be ; even of that which descended upon thy Son in the likeness of a Dove , without gall : By this Spirit mortifie in me the Lusts and affections of the Flesh , such as envy , wrath , and revenge ; by the still small voice , in which thou discoursest with Elias , let me ob●erve , that thou art not in the fire of my rage , nor in the storm of my Passion , but in the soft gale of Grace . Thou , didst on this day replenish the Sea , and Rivers with Fish , and the Ayr with Fowls , in Shapes admirably various , and in number almost infinite ; stir me up by this Consideration , to admire thy power ; and Wisdom in thus enriching this vast and seeming solitude . BLESSED Lord , who this day madest the Waters fruitful , let thy Spirit move upon the waters of my Tears that they may abound in the fruits of Repentance , and be blessed in the encrease of Spiritual Consolation . This day thou Commandest the Fowls to fly through the Ayre , lift up my Soul from ths Earth , with the wings of Faith and hope , that She may mount up , towards Heaven● : Make me light and cheerful , after my heavy Sorrows and afflictions , and though I have been , as if I had layen among the Pots , yet I may be by the Grace of thy Spirit , like that Dove , whose wings are Silver , and her feathers like Gold. FOR my light and momentary Afflictions are no way worthy the Glory that shall be revealed unto me hereafter : And for the present , what are Afflictions , or Crosses , or Persecutions , but the common lot of thy Children , when I am thus chastned , I am Judged of thee , that I may not be Condemned of the World. How can I ever forget thee , who rememberest me at all times , and in all places ; Amen . A Prayer for Thursday Morning . O LORD God , who dwellest in that light which no mortal Eye can approach ; yet beholdest in Mercie the Sons and Daughters of Men ; thou makest the outgoings of the Morning full of thy Glory , and causest the Sun to shine upon the just and the unjust , mercifully chasing away the darkness of the Night and shadow of Death : I praise thy holy Name that thou hast vouchsafed me to pass this Night in rest and quietness , and hast brought me safe to the beginning of this day . I HUMBLY beseech thee , by the holy incarnation , and blessed Nativity of thy Son Jesus Christ , the thrice happy day Star that appeared to the World , let thy Mercy this day rest upon me , and the bright beames of thy heavenly light shine forth in the dark corners of my heart , that I may not be transported either through the Corruption of my Nature or the power of darkness to spend this day after my own perverse will and pleasure , but carefully perform thy holy will , willingly , speedily , and constantly . INCREASE in me , O Lord , the gift of faith , and hope , that I may believe thee , and relie on thy merciful ▪ promises made unto me , in Christ Jesus bless my Body and Soul , that no evil happen to them , and preserve my memory and senses that they pass not the limits of reason and understanding : Enlighten my mind , O Lord , to look upon good things , inflame my heart with the love of them , and conduct me with thy Grace , that as thou hast raised my Body from sleep so my Soul may daily be raised from Sin , and Soul , and Body , and Spirit , may be renewed in Righteousness to serve thee , the Living God for evermore . Amen . A Prayer for Thursday Night . O Lord God , great in Mercy , and constant in truth ; I acknowledge , and do here in all humility offer unto thy Divine Majesty my duty of praise , and thanksgiving for all thy manifold Graces and benefits bestowed upon me ; and though I am unable to recount them ; and much unworthy to be a partaker of them , yet in full assurance of thine unspeakable love , I presume to come unto thee , and now again commit to thy almighty protection this night , my Soul , and Body , with all its Faculties ; beseeching thee to keep them day and night , blameless and undefiled , against the day of thy coming . LORD , pardon , and forgive , whatever Sins I have wretchedly effected , or wickedly imagined against thee , or my Neighbour : O lay not the faults and frailties of my Youth unto my charge , but forget , O Lord , and forgive , and cancel the hand writing that is upon the wall , which will be ready to witness against me ; strike my Heart with an awe of thy fear , that I may labour to escape thy threatnings , and give me the comfort once more of thy Salvation . GRANT , O Lord that I may this night quietly rest under the shadow of thy Wings , free from fears , dangers , and Spiritual darkness ; and when the dark end of this mortal life is approached , grant me , O Lord a vigilant Heart , freely disposed to abandon all transitory things , and depart hence in the Peace of a good Conscience , into thine everlasting rest , through Jesus Christ , my Lord , and Saviour . Amen . Meditations for Friday . THIS day the first Man Adam , was made a living Soul , and Christ the second Adam , was made a quickening Spirit ; this day he Sinned in a garden , and this day the Saviour of the World sorrowed in a Garden : he took upon this day , the fruit of the forbidden Tree , and thou , O Blessed redeemer wert hung ▪ upon the accursed Tree ; this day , Adam , was cast into a deep sleep , and his Wife Eve was formed of his rib , flesh of his flesh , and bone of his bone ; likewise was the Son of God cast into a deadly sleep , and his Side was pierced with a Spear , from whence sprung out two blessed Sacraments , the water of regeneration , and the blood of Expiation and Sanctification . THIS day our first parent borught the curse upon himself , and all his posterity ; but thou , O God hast provided an everlasting Blessing for thy self , and all thy Members ; thy Law , O God , is just , holy , and pure ; but I am wicked , profane , and impure : That Medicine is for the most part the best , which the Patient least approves of , because it exasperates the pain for a time . Have I the less affection for the most holy Faith , because it restraineth my carnal Liberty , and abridgeth me of Worldly Contentments ? Have not I a Law in my mind which opposeth the Law of my members ? And is it not much better to Sow unto the Spirit , thereunto the flesh , which produces only Corruption ? IS it not as easie for thee , to raise me out of ashes , as at the first to raise me out of the dust ? To send back my Spirit into my Body , as at the first to breath it in ? I behold the Seed in the Earth , the plants in the Garden , dye before they spring forth : I see Wormes and insects , that spend the Winter season in a kind of death , yet revive in the Spring ; I know , I am my self dead in sleep every ▪ Night , but alive in the Morning : Why then should I call in question any one Article of my Belief , but humbly say , Lord , I believe help thou my unbelief . A Prayer for Friday Morning . O LORD God , maker and governour of all things both in Heaven , and Earth , I come unto thee , with a broken and a contrite Heart , lamenting my Sins , and seeking to find Comfort at thy merciful hands : Lord , thou knowest my grief , my anxity , and care , Oh let me feel thy comforts to refresh my Soul : Be with me this day in all my worldly affairs , and let thy holy Spirit evermore defend me and preserve my integrity , that I may be acknowledged thine at the last day . I YEILD thee all laud and praise , for thy preservation of me this night past , and for safely bringing me to behold the glorious light of this day : Lord , excite my heart , that I may express my thankfulness , by my serviceable obedience , preserve and keep me from Sin , and all irregularities both of Soul and Body : Mortifie all my Corruptions and sensual Appetites , and purge me throughly from filthiness both of flesh and Spirit , that I may perfect holiness in thy fear . STRENGTHEN me against all the vanities of the world , the lusts of the Flesh , the lusts of the Eyes , and the Pride of life ; and give me Grace to employ this day , and the remainder of my Life , in all peace and purity , sanctity and sobriety , to thy Glory , the good Example of others ; and finally , the Salvation of my own Soul. This , and whatsoever for want of memory I have omitted , I humbly beg in the Name of thy ▪ dear Son , and my alone Saviour and Redeemer . Amen . A Prayer for Friday Night . O GOD , thou camest into the World to save Sinners , behold me , I beseech thee , the vile● of them ; but wash ! oh ! wash away all my sins in the Blood of thy Son , sanctifie my Nature , abolish my Corruptions ; guide me here by thy Councel , and after that receive me into Glory : Keep me now , and ever , send me a quiet repose , and grant that lying down to rest , I may rise again in thy peace , and walk in thy fear , that so the succeeding day may learn me to grow Wise , and for ever Glorifie thy Holy Name . INSPIRE me , O Lord , with the Spirit of sweet Consolation , and though sleep is the Image of Death , and my Bed as the Grave , yet suffer me not to perish suddenly , or unprepared , but watch over me for good , guide me now , and evermore , let no appalements disturb me , keep me from Fire , Storms , Tempests , Thieves , sudden Death and Danger ; cause thine Angels to pitch their Tents round about me , my House and Habitation , and preserve all that is near and dear unto me . [ Here name your particular Friends ] REMEMBER thy Church , and every Member of it , have pity on the poor afflicted Protestants in all parts beyond the Seas , who suffer for the Testimony of their Faith and a good Conscience ; send them help from thy Holy place , and evermore mightily defend them ; be unto them a Sun and a Shield , a Sun to Comfort , and a Shield to defend them to all Dangers and Tribulations ; put a period unto all their afflictions , and in ●hy good time vouchsafe them a happy Deliverance . Lord , receive them and me , and all that appertain unto me , this Night and for ever , into thy Gracious protection , through the Mediation of Jesus Christ our Lord. Amen . Meditations for Saturday . THE great Creator this day rested from all his Work which he had made , and blessed it ; O Lord , grant that after this painful life is ended , I may enjoy a comfortable rest with thee in Heaven , where I may keep an eternal Sabbath , and hold a perpetual Feast ; there will be rest without Labour , tranquillity without Molestation , and joys without End : There , my Soul , wilt thou behold a Glorious City , the Streets of Gold , the Gates of Pearl , and the Foundations garnished with all sorts of precious Stones . I SHALL behold thee , the Father , in thy Majesty , Christ thy Son in his Glory , the Spirit in his Sanctity , the Arch-Angels and Angels in their Exceilency , and the Saints in their Felicity ; then shall I no more hunger , labour , nor travel ; I shall no more fear , grieve , nor desire ; I shall want no more an earthly House , for the Heaven of Heavens shall be my Habitation , God will be my Temple , and the Lamb that shineth for ever shall enlighten me . LORD , let the hope and expectation ▪ of this eternal rest and felicity sweeten all my labours , and ease my torments , let it mitigate my afflictions , and comfort my spirits , that I faint not in my Journey , nor be depressed under my burden , but hold on cheerfully and valiantly , till I arrive at the Land of Promise , and there receive the Lot of mine Inheritance with the Saints in light for evermore . Amen . A Prayer for Saturday Morning . MOST Gracious God , sanctifie I humbly beseech thee , this day unto me , and my self , now and ever unto thy service ; thy Mercies , O Lord , they are new every Morning , and therefore my Thanks ought every day to be a new repeated : I praise thy holy Name , for keeping me this Night past , unto this present hour and moment , and hast now brought me unto the last day of the Week ; grant that I may spend the same soberly , righteously , and holily . BRING me to the knowledge of thy Blessed Will in all things , that I may endeavour to perform the same to thy Glory , the peace of my Conscience , and the preservation of my own Soul ; purge and cleanse my Heart and Conscience from all dead Works , that I may serve thee , the living God , for evermore . Be thou my Guide in all my ways , my stay and support in all my necessities ; put an end to the motions of the Flesh , enlarge my Heart for all pious Duties , and habitual Graces of thy Spirit , that I may bring forth the Fruits of them in my Life and Conversation . BLESS the Kingdom wherein I inhabit , and thy holy Catholick Church , whereof I am an unworthy Member ; bless thy Servants , and our dear Lord and Lady King William and Queen Mary , as thou hast Crowned them with a Temporal Crown here , so in thy due time give them a Crown of Glory hereafter . Bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark ▪ with the rest of the Royal Family . Bless all persons , whether dignified or distinguished , from the swayer of the Scepter , to the drawer of Water ; have mercy upon all sick persons , Women travelling with Child , and those who are troubled in Body , Mind , or Estate ; O Lord , speak peace unto their Consciences , and as thou hast laid laid them down with the one hand , so raise them up with the other , if not to this life , to life eternal , for the Merits and Mediation of Jesus Christ our Lord Amen . A Prayer for Saturday Evening . O GOD , the maker and preserver of all things , look down with thy eye of pity and compassion upon me a miserable sinner ; I here prostrate my self , Soul and Body , before thy Divine Majesty , beseeching thee in much mercy to pardon my sins , to Sanctifie me , with thy grace , and to bring me to thy glory : That so my Soul may be refreshed with such things as Eye hath not seen , Ear hath not heard , nor hath it entered into the heart of Man to conceive . ENTER not into Judgment with thy Servant , O Lord , for in thy sight shall no Flesh living be justified : Examine not my wayes , this Week past , by the strickt rule of thy Law , neither reward me in the severity of thy Justice : But have Mercy upon me a miserable offender , that have deserved the sharpest of thy Judgments ; but as the Heavens are higher than the Earth , so is thy Mert cy over all thy Works ▪ of and great exten to poor Sinners . SATISFIE my Soul with thy Mercy , and that right soon , so shall I rejoyce , and be-glad in thee , and learn to praise thee Evermore : And now , O Lord , as this Week is ended , so let my Sins be ended , and never be repeated again any more : Be pleased to be my merciful protector and preserver from all perils ; and dangers this Night : Refresh my ▪ Body with quiet rest , that my mind may be chearful , and be fit to serve thee , in . Sanctifying thy Sabbath , and keeping it as a glorious day unto thee , through Jesus Christ our Lord. Amen Meditations on the Lords Supper . HOW can I approach so divine a ▪ banquet , and not by an humble confession wash my hands in innocency ; holy things must not be given to Dogs , nor Pearls cast before Swine : What is so holy as the Body and blood of Christ , and what Pearl so precious as this Sacrament ? There is no Dog so filthy , or Sow so unclean as I am by Nature ; but with great detestation of my Rebellious Corruptions , I confess that never Dog so often returned to his Vomit , nor Sow to her wallowing in the mire , as I have to the sink of Sin and mire of sensual filthiness . O WASH my hands in purity , cleanse my Mouth and purge my Heart , that I may take with a pure Hand , eat with an undefileth mouth , and keep in a faithfull heart this bread of life , and food of Angels : give me grace , throughly and sincerely to examine my self , and grant that after Examination , I may find my desire fervent , my knowledge Competent , my Sorrow for Sin unfeigned , my purpose of amendment sled fait , my love sincere , and my Faith lively . AND finding my self thus apparelled in a wedding garment , let me be found of thee in Peace , and both cheerfully approach unto , and joyfully and thankfully depart from thy holy , and Heavenly Table ; receiving by ▪ and with the Bread broken thy Crucified Body , and with the Wine poured out thy blood shed : And by both remission of my Sins , re-admission into thy presence and favour , incorporation into thy my●tical Body , and finally the glorification of my Body and Soul with thee in thy Kingdom of glory , Amen . A Prayer before the Communion . O LORD Jesus , the Son of the living God , who freely offeredst thy most Sacred Body to be broken , and thy blood to be shed for my Sins that I might be ransomed from Hell , and delivered from wrath and eternal Condemnation ; O Lord , my sins , original and actual , of weakness and wickedness , have deserved thy Wrath and heavy indignation ; and had not thine eye spared me I had long since been in everlasting burnings , and wholly banished from the presence of thy glory . LORD , wash away all my Sins in the streams of thy pre●ious blood , which Speaks better things than that of Abel's thou hast loved me , in laying down thy life for me , and hast left unto thy Church ▪ this holy Sacrament as a pledge and assurance , that through thy death , all that truly partake of this Sacred and Heavenly inititution , apprehending the mysteries , and applying the m●rits of Christ Crucified , they may receive Comfort and Peace in believing those promises which thou hast expre●t unto us in thy word , and be partakers of the benefits of thy Sons passion , and have fruition of thy saving vertue here , and life and Glory hereafter . ACCEPT me , O Lord , in thy dear Son , as washed , justified and Sanctified , and by thy Spirit cleanse and purifie me daily more and more , Sanctifie my affections , and enlarge my heart for holy and Heavenly things ; and grant that through a stedfast , lively , and constant Faith , I may receive , and worthily eat this Sanctified Bread , and drink of this Sacred Cup , in a holy remembrance that thy Body , O Lord Jesus , was Crucified , and thy blood was shed for the remission of my sins , and grant that it may so effectually operate in my Soul , that I may ever hereafter live in a holy obedience , according to thy heavenly Will , through Jesus Christ. Amen . An Ejaculation before Receiving the Bread ▪ BLESSED Lord , as thou hast given thy Flesh to be the Bread of eternal Salvation , so vouchsafe to work in me by a lively Faith , that I receiving the same , may evermore continue in me , and thou in me , Amen . An Ejaculation before Receiving the Cup. O LORD , vouchsafe that as thy Blood was shed to wash me a sinner from the Corruption of Old Adam , so grant that it may , through a lively Faith , take effect in me , washing● me from the filth of sin , and renew in me the Fruits of Righteousness , that I may become a fit Member to live in thee , and dye in thee . Amen . A Prayer after the Communion . O GOD , I praise and bless thy holy Name , for thine unspeakable favour and loving kindness , in feeding me at this time , with the spiritual Food of the Body and Blood of thy Son Jesus Christ , whom thou vouchsafest to send for our Redemption , and to offer him up to Death for me , in remembrance whereof he hath commanded me to eat his Body , and drink his Blood , to the end , that by Faith I should be united to him , and made a lively Member of his Mystical Body , and being washed from all my sins , in his Blood. I should lead a new life in all obedience , holiness and righteousness . VOUCHSAFE , I humbly beseech thee for his sake , to endue me with thy holy Spirit , that by casting away the works of darkness , I may walk in the true light of thy holy Spirit , and ever remain in the number of thy holy and elect Children ; give me an earnest desire to partake often of this holy Institution , and to lead my life according to thy holy Will in all things , keeping my Body and Soul unspotted and undefiled , as fit receptacles of so heavenly Food , that my Soul may be partaker of the Mysteries thereof by faith in Christ Jesus . AND now Glory be to God on high , on Earth peace and eternal Consolation in my Conscience ; I am sed now with thy Body , and my heart is refreshed with the Cup of the New Testament in thy Blood : Now I am a Member of thy Mystical Body , Flesh of thy Flesh , and Bone of thy Bone. Lord let nothing be ever able to separate me from thee , but since all things work for the good of thy Chosen , let all things more and more unite me to thee , that I may grow from Grace to Grace , and Strength to Strength , till I come to the full measure of thy perfect Age , and not be refused by thee , who hast given thy self for me , and unto me . Amen . A Prayer before hearing the Word . O LORD , Illuminate my dark understanding , to receive thy Word , and prudently retain it ; give me Grace that the Seed of thy Word being sown in my heart , it may take deep root downward , and bring forth Fruit upward , to the Credit of thy Gospel , the Comfort of my poor Soul ; and above all , to the Glory of thy most holy Name . Let thy spirit rule and guide the Lips of thy Minister , that he may utter nothing but the Word of Truth , with that fervency , that neither fear nor affection may stop the current of the same . AND because the Harvest is great , and the Labourers but few , I beseech thee , who art Lord of the Harvest , to send forth such into thy Vineyard , as may with a zeal discharge their Ministerial Function ; let thy Urim be upon them , as upon thy holy ones , that sincerity of Doctrine , and integrity of Conversation , may adorn their persons . Lord , guide the Heart and Tongue of him whom I shall hear this day , grant he may speak home to my Conscience , and leave no Corruption unbowelled , but that his Words may chase away all sinful affections from me , whereby I may depart from all Iniquity . BLESS all thy people , and grant that they may be not only hearers of thy Word , but doers of the same , not deceiving their own Souls ; and grant that thy Messengers dividing the Word aright , and thy people keeping it carefully , and practising it conscionably , they may through Jesus Christ , obtain the remission of their sins past , and receive thy Grace for the time to come . Give them light instead of darkness ; peace for trouble , and eternal happiness instead of Felicity , that tasting the sweetness of Caelestial Comfort , they may despise Terrestrial , and after this life ended , they may enter into everlasting Glory , through Christ our Lord. Amen . A Prayer after hearing the Word . MOST gracious God , of thy bountiful Goodness , thou hast , through thy Son Jesus Christ , made known , for my instruction and unspeakable comfort , the glorious Gospel , thy Word of Truth , which none can learn but by hearing , and none can hear but by preaching ; and none can preach except they be sent ; to this end , give me thy grace , I humbly beseech thee , that as I have heard thy word at this time by thy Minister and messenger , so grant , that I and all that have heard , may Know , understand the same , retain and practice it , according to thy Heavenly will , that I may thereby grow in knowledge , increase in Grace , and be a lively instrument of thy Glory unto my lives end , Amen . A Prayer for Necessary Blessings of this Life . O LORD , thou hast promised never to fail those that depend upon thee ; thou openest thine hands and fillest all things living with plenteousness , never suffering any of thine to perish , that carefully seek relief from thy most gracious bounty : I humbly beseech thee dermit me not to want necessaries for this present Life ; enable me to live without distracting cares ; to this end , bless my labours , that I may have a sufficiency for me , and mine , and not be burdensome unto any but rather be able to administer unto others , whatsoever refreshing Comforts they shall stand in need of . GIVE me neither Poverty , nor Riches , but feed me with Food convenient for me ; lest I be full and deny thee , and say , who is the Lord ; or lest I be poor and Steal , and take the name of my God in vain afford me such a portion of Health , and Wealth as thou in thy Divine Wisdom shalt think most convenient for me ; succour all such as be in want , relieve the oppressed , comfort the Afflicted , raise the lowly , and aid the needy . AND O Lord , I humbly beseech thee , never let me want thy favourable assistance , but bless my Basket and encrease my Store , with thy never failing blessings , that I may be able to live in thy Faith , Fear , and Love , and out of the Depth of misery , and danger of all Men , through Jesusus Christ my only Lord , and Saviour , Amen . A Thanks giving for Gods Benefits . O GOD Almighty , the giver of all good things , thou art my stay , my Comfort and only guide , direct me , I pray thee , to employ that talent which thou hast allotted , me , for the advancement of thy Glory : Lord thou hast been abundantly gracious , and bountiful unto me , and hast blest my Store , insomuch that I have not only what satisfieth my own occasions , but have also sufficient to Relieve others in the time of their necessity . GIVE me therefore a free Heart , to cast my Bread upon the waters ; and to Relieve my poor distressed Brethren , according to the utmost of my ability ; to feed the hungry , to cloth the naked , and minister unto thy distressed Saints that I may not live unto my self , but for the help of all those that want my assistance , that I may lay up in Store a good foundation against the time to come , and be found of thee in peace , enjoying Life , and Salvation through Jesus Christ , Amen . A Prayer for Wisdom . O MOST great and glorious Lord God , I confess that whilst I bear about me this Body of sin imprisoning the Soul , my Nature corrupted and depraved with Iniquity , original and actual , seeks by all means possible to oppose the spirit , and do those things which are dissonant and contrary to the motions , inspirations , gracious influences , and working thereof ; my Flesh lusteth against the Spirit , so that the things I would do I cannot , and the things which I suppose to be done in much knowledge and wisdom , will be found not only ignorance , and erroneous , but sinful wickedness in thy sight . WHEREFORE I humbly beseech thee , O holy Father , to send out thy Light and Truth , thy spirit of Wisdom and Revelation , to Teach and Instruct me , to be my God and Guide , to lead me into all Truth . Lord , send down that Wisdom that waiteth about thy Throne , and plant the same in my Heart , that all my sayings and doings , being always ordered by this Wisdom from on high , I may do that which is pleasing in thy sight , and profitable for my own Salvation , and shun the contrary in all things , through Jesus Christ my Lord and Saviour . Amen . A Prayer for Defence against our Enemies . O LORD my God , be not far from me in trouble , and in all dangers Ghostly and Bodily , draw near and make haste to help me , I am , I confess , a most sinful Creature , and have justly deserved thy Wrath and Indignation against me , yet , O Lord , for thy mercy sake , turn thee unto me , and have compassion on me ; let mine Enemies prevail not in their mischievous devises , lest they be too proud ; in thy Mercy convert them , or in thy Justice consound them ; make them as stubble before the Wind , and thine Angel scattering them . LORD , I am in thy hand , and they are within the compass of thy power ; stay and allay their fury , let them not take effect in their wicked Imaginations and Attempts against me , but put them to confusion ; rid me , and deliver me in thy Righteousness ; and be thou a Sun and a Shield unto me , to comfort and protect me . TO this end cause thine Angels to pitch their Tents round about me , that being defended under the shadow of thy Wings , and armed with the power of thy Might , I may not fear what Man can do unto me . Lord , regard me with the eye of thy Grace , and guard me with the hand of thy power , that being preserved both in Soul and Body , I may live in Piety , Peace and Godliness , unto my lives end . Amen . A Morning Prayer for a Family . O ETERNAL , and All-seeing God , wonderful in thy Majesty , and Infinite in thy Mercy , who hast the Heavens for thy Throne , and the Earth for thy Footstool ; the Heavens are full of the Majesty of thy Glory , and cannot contain the same ; look down therefore from thence , upon us thy Servants , who now prostrate our selves before the Footstool of thy Throne of Grace , humbly beseeching thee , for thy dear Sons sake , to be merciful unto us miserable sinners ; one deep calleth upon another , the depth of Misery unto the depth of Mercy , have Mercy therefore upon us , O Lord , and in the multitude of thy Mercies do away all our Offences . WE Confess we are not worthy to think of thee , much less speak unto thee , we being so vile and miserable , thou so glorious and admirable ; yet being assured that in forgiving of Sins and helping afflicted Souls , thy fountain of Mercy is never dryed up ; we thine unprofitable Servants are emboldned to present our selves this Morning before thee , to offer up unto thee a lively Sacrifice of Prayer and thanksgiving , who didst offer up thy Son upon the Cross to be a propitiation for our Sins : O let this lifting up of our hearts and hands be a morning Sacrifice pure , and acceptable in thy sight : Let not the greatness of our Sins , with-hold thy emplored Mercy , but wash us from all uncleanness , and remove thy judgments due unto us for them , as far from thy presence , as the East is from the West . O , BURY them in the Grave with Christ , raise us up by the power of thy Spirit unto newness of Life , that we may walk in all holy obedience before thee this day , and that endeavouring to keep our Faith and a good Conscience void of offence , we may now , and in the hour of death be , and remain alwayes thine , Defend us from all evil , and sence us against the assaluts of Satan , watch over us by the Eye of thy good providence , and cause thy Angels , to pitch their tents about us for our safety and continual preservation . INTO thy hands , we now commit our Souls and Bodies , guide our thoughts , words , and actions , and if we forget thee , our God at any time , O! do thou in mercy remember us , and forgive us our trespasses ; make us to see our Sins in the glass of thy Law , to mourn for them in the Closet of our hearts , and Confess them in the bitterness of our Souls , teach us to cast off the rags of iniquity , and by Faith , put on the Robes of Righteousness : Help us to manage the Sword of the Spirit , and the Helmet of Salvation , that we may be able to fight against the Wiles of the Devil , the vanitics of the World , the Lusts of the flesh , and the pride of Life . BE favourable to Sion , build up the walls of Ierusalem , more particularly , preserve and enlarge these Churches of great Britain , and Ireland ; feed them as thy flock , and Family : Dress them , as thy Vineyard , and adorn them , as thy Spouse : Defend our Soveraign Lord and Lady , King William , and Queen Mary from all Enemies , at home , and abroad , preserve their Bodies in Health , the Hearts and Souls in soundness and truth , their lives in honour , and their honour from underminers . Bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark , with the rest of the Royal Family . Bless those which rule in Church and State , all Schools of good Education and sound Learning , all thy Ministers and Magistrates , with all our Relations in the Flesh , and Friends in the Spirit , to whom thou hast any ways made us bounden . O Lord , enable us to requite them , or lay it on thine own account to restore it unto them , and their Posterities . And here we yield thee all laud and praise , for Creating us when we were nothing , for Predestinating us unto the Adoption , and choosing us in Christ before the Foundation of the World. We thank thee for our Preservation this Night past , and for bringing of us this day to behold thy glorious light . Lord , awake our Souls from Sin , and Carnal Security , that we may be prepared like wise Virgins , with Oyl in our Lamps , to meet the sweet Bridegroom of our Souls , whether at the hour of Death , or the Day of Judgment . These and all other Graces , which for blindness , we cannot , and for our unworthiness we dare not ask , we beseech thee to give us , for the worthiness of thy dear Son Jesus Christ our Lord , in whose most holy Name and Words , we conclude these our imperfect Prayers , in that most perfect Form of Prayer , which he himself hath further taught us in his holy Gospel , saying , Our Father , &c. A Collect for the Day . LORD bless us , and make thy Face to shine upon us ; keep us from Sin and Satan , sickness and sorrow , shame and servitude , loss of Goods and good Names , or of any thing more near and dear unto us , if it be thy good pleasure ; preserve us evermore in thy Faith and holy Fear , guide us constantly by thy Councel , and after that receive us to Glory . Amen . An Evening Prayer for a Family . O GOD , the God of the Spirits of all Flesh , the high and lofty one that Inhabitest Eternity , who hast made the Earth by thy power , Establish'd the World by thy Wisdom , and stretched out the Heavens by thy discretion ; the Father of Eternity , and Fountain of Mercy , the giver of all good things , the forgiver of all sins , and the comforter of all such as fly unto thee . Lord , we are here present before thee , be thou present with us , and President amongst us ; we appeal from the Seat of thy Justice , to the Throne of thy Mercy , beseeching thee to give us a sense of our own Miseries , and an assurance of thy Mercies ; let us not be possess'd with over much fear , but that with a holy confidence of thy goodness , we may with joy appear in thy presence , in an humble acknowledgment of our sins . TO this end , we confess that we have sinned against Heaven , and before thee , and are no more worthy to be called thy Children ; we have transgressed thy holy Laws and Commandments , not only by our Thoughts and Words , but by our Deeds and Actions ; our Iniquities are more in number than the hairs of our Head , and make us seem vile in our own Eyes , but much more in thy sight . Lord , unto thee we confess our sins , O grant us Pardon and Absolution for them ; open unto us Penitents , that ever streaming Fountain of thy Sons Blood , that our sins being Bathed therein , we may appear without blemish in thy sight ; by his Death mortifie our sinful Corruptions , hide them in his Wounds , and bury them in his Grave , that they may neither rise in this life to shame us , nor in the World to come to condemn us . GIVE us thy holy Spirit , let him purge our Consciences , heal our Corruptions , illuminate our Understandings , confirm our Memories , and consecrate our Souls and Bodies , that they may be fit Temples for thy holy Ghost to dwell in . Be merciful to thy Church , and enlarge her borders ; shower down the choicest of thy blessings upon the heads and hearts of thy Servants , our Soveraign Lord and Lady , King William and Queen Mary , bless them with length of days here , and with a Crown of Glory hereafter ; bless Katherine the Queen Dowager , her Royal Highness the Princess Ann of Denmark , with all the rest of the Royal Family . Bless the Nobility , Gentry , Ministry , Magistracy and Commonalty , our Relations in the Flesh , and Friends in the Spirit ; protect all that stand up for thy Truth , but as for thy Foes , let them be ashamed and confounded . AND now seeing thou hast brought the Night upon us , wherein thou hast ordained man to rest in , we humbly beseech thee , who art the Keeper of Israel , who never slumberest nor sleepest , to watch over us by thy Providence ; cause thy holy Angels to pitch their Tents round about us , that being freed from the terrors of the Night , and refreshed with moderate rest and sleep , we may the better be enabled to praise thy Name , and to walk before thee in all good Works , and holiness of Conversation , all the days of our lives . Let our Bed , O Lord , put us in mind of our Grave , and our rising from thence of our Resurrection , that whether we wake or sleep , we may be always thine . AND knowing that thy Name , O Lord , is a strong To ver of Defence , we here commend our selves this Night , to thy most holy protection ; if it be thy Divine Will to call any of us hence in our sleep , O Lord , for thy Sons sake , have mercy upon us , and receive our Souls into thy most blessed Kingdom ; but if it be thy heavenly pleasure to add more days unto our lives , add more amendment unto our days , that living we may live in thy Fear , and dying we may dye in thy Favour , and in the end , Reign with thee in Glory . Amen . A Collect for the Night . INTO thy hands , O Father , we commend our Spirits , for thou hast redeemed us , O thou God of Truth ; into thy most merciful Tuition , and gracious Preservation , do we commend our selves , our Souls and Bodies , our Relations , our Goods and good Names , all ours , and all that call upon thy Name . Lord , be thou present with them and us , and about our Beds , unto our lives end ; let not our fantasies be troubled with vain Imaginations , nor the Dreams and Visions of our heads , like Nebuchadnezzar's , make us affraid , but give us quiet and comfortable rest , that our Souls and Bodies being refreshed , we may when we awake , laud and praise thee , and joyfully perform the business of the next day in our particular Callings . LET our whole life be a serving and glorifying of thee , that we may live in thy Fear , dye in thy Favour , and rest from all our Labours , and be blest with thy glorious Vision , enjoying the presence of our blessed Saviour , the comfort of thy holy Spirit , and the Communion of thy most holy Saints and Angels , that we , together with them , may ascribe unto thee the Glory of our Redemption from Sin , Satan , Hell , and Death , World without end . Amen . Prayers for several Persons . The Husbands Prayer . MOST gracious God , have mercy upon me , and upon all those which appertain unto me ; in the beginning thou didst Institute Marriage , for the propagation of Mankind , a remedy to avoid unlawful Lust , and for the mutual Comfort and Consolation of thy Children ; give me , O heavenly Father , I humbly beseech thee , the assistance of thy Grace , that I may according to thy Commandments , love and cherish her whom thou hast allotted for my help and comfort in this life . MORTIFIE in me all fleshly Lusts , and let not the heat of unlawful Concupiscence , take possession of me , but grant that we may live in Peace and Unity , and equally praise thy holy Name : [ If any Children ] Bless , O Lord , those Children thou hast bestowed upon us , give us understanding hearts and minds , to bring them up in thy Faith and Fear , and give them obedient hearts to thee , and to all thy Commandments ; grant that they may not prove a Curse but a Blessing to us , and thereby attain that reward which thou hast promised to those which honour and obey their Parents . TEACH me , O Lord , to Govern and Instruct my Family , whereby they may walk in thy Fear ; and grant that I may , according to my ability , provide what is necessary as well for their Bodies as their Souls : And do thou , O Lord , endue them with thy Grace , that they may perform their Duties , in Fear and Obedience , not with Eye-service , but in singleness of Heart as in thy presence . Give me , O Lord , I beseech thee a competency to maintain that which thou hast committed to my Charge , and grant that we may in all humility rely upon thy blessed Will , who knowest what is fitter for us then we do for our selves To whom be all Honour and Glory Amen . The Wives Prayer . O LORD , I give thee humble thanks for calling me to the Honourable State of Matrimony ; give me , O Lord , thy heavenly Grace , that I may fear thee , and love , reverence , and obey him whom thou hast appointed to be my head in all good things , to live peaceably and quietly with him ; suffer me not to be puft up with the Vanities of the World , but grant that I may frame my mind and habit suitable to the Estate of my Husband , and adorn my self with that which may become a modest Woman to wear . Assist me , O Lord , that I may with his Consent , prudently and with discretion , Govern his Family , and carefully mind that nothing be wasted , norpermit any evil to be committed in his House . FURNISH me , O Lord , with those Gifts and Graces which the Royal Preacher described in a good Woman , and endue me with such a Care in the Education of my Children , as belongeth unto my part to perform , that I may live and rejoyce to see the prosperity of them in this life , and after this life is ended , grant that we all may be received to thy eternal Kingdom , through Jesus Christ our Lord. Amen . The Childs Prayer . MOST gracious God , to whom the Childs obedience to the Parents is always acceptable , but their disobedience most displeasing , I humbly beseech thee to remove far from me the horrid sin of Disobedience and Rebellion against my Parents ; O give me Grace to observe them with all diligence in Duty , obey them in all lawful Commands , and aid and assist them in all their Necessities ; give me Grace to receive all their reproofs patiently , and not to perplex them by Stubbornness and bad Courses . SUFFER me not to scoff or deride at their Age or Infirmity , but rather supply their Wants , and cover their Weaknesses . Forgive , O Lord , the many offences I have committed against them , increase their days , and preserve them sound in Body and Mind ; let them see their Childrens Children , to their Comfort and thy Glory ; let them Govern me , and the rest of their Family , with Prudence and good Example , that when this life is ended , they may depart hence in peace , and come to thy Kingdom unspotted , through Jesus Christ. Amen . The Widows Prayer . O ALMIGHTY God , who hast promised to be a Father to the Fatherless , and a Husband to the Widow , let thy tender Eye of Compassion look down upon me , and my Children ; preserve me and them from all Oppression and Wrong , and relieve us , we beseech thee , in all our Necessities . BLESS , O Lord , that small portion thou hast lent me , for a competent maintenance of me and mine , O let it be like the Widows Barrel of Meal , never to waste , and like the Cruse of Oyl , never to fail . Dispose our hearts to all Obedience , and give us Grace to walk worthy of thee , and thy Mercies which we daily and hourly receive . And lastly , in all our Afflictions , let me put my whole trust and confidence in thee , and praise thy Name for evermore . Amen . The Orphans Prayer . O ALMIGHTY and most merciful Father , thou hast promised that when my Father and my Mother forsaketh me , thou O God , wilt take me up . O Lord , I am now , by thy appointment , deprived of my Parents , who under thee , were the only stay I had in this World. Be thou , O Lord my God , my Father and my Deliverer , teach me to seek thee early , and endue me with thy Grace , that I may be obedient to those whom thou art pleased to place over me . MAKE me to remember thee my Creator in the days of my Youth , that I may lead my life according to the rule of true Godliness ; Govern and Guide , I beseech thee , all my Actions , preserve my Body in health , and my Soul ●●om all evil thoughts which may molest it ; add unto me length of Days , Grace and Vertue , and guide my Feet in the way of peace . Amen . A Prayer for a Young Man or Maid . MOST gracious God , vouchsafe to me thy Heavenly Grace now and at all times ; more especially in this most dangerous part of my Life , when the heat of Youth , and many temptations do surround me ; O preserve me , I beseech thee , as the apple of thine Eye , and though the flesh strives against the Spirit , yet do thou exercise thy power and strengthen my imbecillity : Stifle Sin in me at the beginning that it arise not up to a habit , and prevent in me all evil and unworthy thoughts against thy Divine Majesty . O LORD I recommend unto thee my Soul as a Child that can of it self do nothing ; defend me from all enemies Spiritual and Temporal , keep my Soul , and Body , pure , chast , and undefiled , that I offend not either in thought word , or deed : Give me grace , O Lord , to obey my Parents , and those to whose tuition I am committed ; and grant that if thou shalt be pleased to call me to the honourable estate of Matrimony , I may be joyned with one , with whom I may serve thee , in peace and holiness , all the dayes of my Life . Amen . A Prayer for a Servant . O HOLY , and blessed Lord God , who tookest upon thee , the form of a Servant , and wast obedient unto death , even the death of the Cross , that thou mightest work the Salvation of all people , as well bond as free ; thou hast been pleased to call me to the State and Condition of a Servant , below many others in the world , O make me humbly submit to it , and alwayes praise and magnifie thy holy Name that thou hast given me Health and strength of Body to perfrom my Duty . LORD cast forth all murmurings and repinings in me , and all Envy at the prosperity of others ; Endue me with meekness and humility , and deliver me from the slavery of Sin , that I may be made a Servant of Righteousness ; teach me to understand my duty , and to reverence those whom I serve , accounting them worthy of that honour which appertains to them : Preserve me from Pride , unseemly passions , or disrespectfull behaviour towards my Superiors ; quicken my diligence in businesse , and grant that whatever I shall take in hand , I may not do it with Eye Service , but in singleness of heart ; and obtain thy Grace and favour for Evermore , Amen . A Prayer for the fruits of the Earth . MOST gracious God , thy Works are to be wondered at through the World ; thou makest the grass to grow for the Cattel , and Herb for the service of Man : Thou bringest forth food out of the Earth , and blessest the encrease of it : look down O Lord , I beseech thee , upon all the dwellers upon earth wherein we inhabit : That our Land may become fruitful and yield forth plenty in its proper Season . And O thou , who openest thy hand , and fillest all things Living with good things ; fill our hearts with wisdome , and all Christian vertues , that we may bring forth abundantly the fruit of good works , to the honour and glory of thy holy Name And : as thou Crownest the Year with thy goodness , and thy Clouds drop fatness : So grant that we may evermore praise thee for all thy Mercies , from whom cometh every good and perfect gift , to whom be ascribed all honour , power and glory , now , and forever , Amen . A Praier for Seasonable Weather . O LORD God , who for our sins art justly displeased at us , and dost now chastise us by keeping back thy rain from watering the Earth ; whereby we are in danger of losing the diligent labour of our hands : Pardon , O Lord we humbly beseech our high provocations , and accept of our hearty and true Repentance , and favourably and Mercifully forgive all our transgressions committed against thee . SHOWER down again thy blessings of Rain upon the Earth , and water it , O Lord , that it may be softened and replenished : But let not immoderately the Floods overflow us , nor the Seed be spoiled under the Clod : But let thy loving kindness renw the face of the Earth ' and make the green Pastures rejoyce : Hearken unto the Cry of the Poor and Needy , and though we eat our Bread in the sweat of our Face yet punish us not with the Scarcity of it , which is the Staff and Support of our Lives : Lord prosper all our labours , and let us with moderation enjoy the fruit of it , this we beg for thy Sons sake our blessed Lord and Saviour . Amen . A Thanksgiving after a good Havest . WE Bless and praise thy holy Name , O Lord , for sending us Rain from Heaven , and fruitful Seasons , whereby thou hast filled our hearts with Food and gladness : Thou hast made the Grass to grow upon the Mountains , and given Food to the Beasts of the field , and hast filled us with the finest of the Wheat flower , thou hast given Seed to the Sower , and Bread to the Eater , and hast loaded the Earth with thy bounty , that our Barns might be filled . BLESSED for ever art thou O Lord , and magnified be thy Name for these and all others this benefits which thou from time to time hast bestowed upon us ; O that our hearts may overflow with love , and our Tongues with expressions of thankfulness to thee ; grant that we may never forget nor abuse thy loving kindness towards us , but by a sober and charitable use of these thy Mercies , we may be made fit for a continual supply of them , and at the last be made heirs of thy glorious Kingdom . Amen . A Prayer for a Woman with Child . O GOD , the Creatour and preserver of all things , who in the beginning didst place mankind in unspeakable happiness , and had there continued , had not our first Parents broke thy Divine precepts given them in Paradise : So that the Earth for their sakes was accursed ; and unto us the Daughters of Eve for our transgressions thou hast alotted most grievous pains and torments of Body in bringing forth Children . LORD extend unto me , and to all Women thy Mercy , mitigate the torments thereof , that we may be able patiently to endure the pains of our travell at the hour appointed : And make that easie and light to us , which our defects have made heavy and burdensome ; and that wherewith I am now laden , may graciously be delivered from my frail Body : and send us all , good Lord , a safe deliverance , that we may be made joyful and happy Mothers . VOUCHSAFE unto me and to all that have conceived with child strength to bring forth that which thine omnipotency hath so wonderfully wrought in us , in our greatest perils , O Lord help us , and mightily deliver us ; let thy pow●r might , and Love , be no less manifest en the delivery , then in the forming of thiy Creature , that being through thy goodness , made a joyfull Mother I may obtain my perfect strength again , and live to praise thee for evermore , Amen . A Prayer for a Woman near the time of her Travel . O GOD most holy , the speedy helper of all those who relie upon thee , by thy almighty power I was formed , and fashioned in the Womb , by thy tender care I was brought from thence , and by thy Mercifull providence , I have been preserved even to this momenthin laud and magnifie thy holy Name , and implore thy never failing aid in this approaching time of my necessity : O be not far off rom me when trouble is nigh at hand , but hear my voice and save me when I call upon thee ! mitigate my pains or endue me with patience ; and support my Spirits in that great conflict . LORD perfect what thou hast begun , and what thou hast wrought in secret bring forth I beseech thee into thy most marvellous light ; that we may all behold the wonders of thy Wisdom and extol thy power : O Lord in thee alone do I humbly place my Confidence , for thou hast redeemed me , O Lord , thou God of truth ; I wholly resign my self unto thee , beseeching thee to have Mercy upon me , and when ever thou shalt be pleased to call me from this Life , Lord fit me for a better , where all sorrows and tears shall be done away , and everlasting joyes possess our hearts for evermore . Amen . The Midwives Prayer before Deliverance MOST gracious God , who by thy never failing providence hast kept me even from my Mothers Womb to this moment , and hast now deputed me the unworthiest of all thy Servants to this great office , for a help and comfort , in that great pain and peril of Child birth : Be with me , O Lord , I beseech thee , and assist me in this great work , which I am now ready to undertake ; prosper thou , O Lord , the work of my hands , O prosper I beseech thee , my handy work . O PUT thy fear into my heart , that I may be as sincere to the Poor as to the Rich , to save life and not to destroy , let me not be too timerous , nor too violent , but endue me with those vertues and graces , which thou knowest most convenient for me , and give a Blessing to this undertaking , preserve me I humbly beseech thee , in the dangerous times , from contagion , infection , or any bodily diseases , which may be received from sick Persons . AND as thou hast by thy Almighty power made her Conceive , and hast now even brought it to the Birth , so give her strength also to bring forth : Support her Spirits in her labour , bless the endeavours of those who are present with her , preserve the life of that which strugles in her Womb to be delivered : And let us behold the operation of thy hands , to all our Joy and Comfort : Lord hear our Prayers , and let our cry come unto thee ; save her , and help her , we humbly beseech thee , O Lord. Our Father , &c. A Thanksgiving after Deliverance . FORASMUCH as it hath pleased thee , O Almighty God , of thy gra cious Goodness , to ease me of my pains and deliver me of my burden , and from the great danger and peril of Childbirth , I here humbly prostrate my Soul and Body before thee , to be unto thee a reasonable , lively , and living Sacrifice , holy and acceptable in thy sight , giving thy Divine Majesty infinite and unfeigned thanks for this thy gracious preservation of me , and delivering me out of this great danger of Death , under which I might have perished , had not thy mercy and goodness embraced me on every side . TO thee alone , most heavenly Father , be given and ascribed all Praise and Thanksgiving , now and for ever ; as thou hast been graciously pleased to give me a Child , so Lord , give me thy Grace which is sufficient for me , to devote and consecrate it wholly to thee , and thy service ; to this end work mightily in it , by thy holy spirit , sanctifie it from the Womb , not whilst it hangs upon the Breasts , but so long as it shall breathe in the Land of the Living , until thou translate it hence to Reign with thee in Glory . Amen . A Prayer for one near any Temptation . O MERCIFUL God , thou exercisest thy Children with sundry Trials and Temptations , leaving them to themselves , as thou didst Hezekiah , to the end he might see his frailty ; some like St. Peter , thou exposest to the boysterous Winds of Satans Winnowings ; and others , like St. Paul , to the blows of the Adversaries vehement Buffetings ; O God , thine only Son thou didst not exempt from Satans sharpest and stoutest Trials , when thou conductedst him into the Wilderness to be tempted of the Devil . IF thou , O Lord , shouldst permit me in like manner to be tried and tempted , suffer me not at any time to be overcome , but hold me up by thy Almighty power , animate by the presence of thy blessed Spirit , and let thy Grace be ever sufficient for me , whereby I may foil my Enemy , and in the end get the Victory ; detect his Policies , discover his Subtilties , defeat his doings and dealings which are against me ; to this end endue me with such Wisdom , as may make me foresee his Stratagems , such vigilancy as I may avoid his Snares , which he prepares for my Souls destruction . LET no temptation take me , but what is common to Man , try me not above my strength , but with the temptation make me a way to escape ; let me never yield to the motions of Satan , suggesting unto me Death or Desperation , but grant me patience to expect the hour of my Departure , my Souls Separation , the dissolution of my Body , and deliverance from the misery of this wretched World ; let my trouble be without distress , my perplexity without despair , my persecution without forsaking , and my casting down without destruction ; if Tears fall from my Eyes , in thy good time wipe them away , and preserve them in thy Bottle , that they may be precious in thy sight . O LORD , if thou leavest me for a while , draw nigh again unto me in great Compassion ; cover my head in my spiritual Conflicts ; let thy Love be my Banner , thy Faithfulness and Truth my Shield and Buckler ; let no trial surprize me , but give me a right Judgment , that I may count it all Joy when I fall into divers Temptations ; O let not my heart be hardned by them , as the Israelites were who provoked thee in the Wilderness , but sanctifie all thy visitations unto me , that I may be bettered and reformed by them , that my Faith being tryed , patience may have her perfect work in me intire , lacking nothing . I KNOW , O Lord , in all thy Temptations thou ever hast one end , and Satan another ; thou triest me to the end , that being faithful , thou mightest give me a Crown of Life , but Satan seeks to seduce me to Wickedness ; but O holy Spirit , thou preserver of all Men , keep me by thy Grace , and strengthen me by thy Power , be present with me , and president in me , and as thy sufferings abound in me , so let thy consolation much more abound ; and in the midst of my greatest Agonies of Mind , let thy Comforts refresh my disquieted Soul. LORD , let thy mighty Hand , and stretched-out-Arm , be now and always my Defence , thy mercy and loving kindness in Christ Jesus thy dear Son , my Salvation , thy true and holy Word my Instruction , thy Grace and holy Spirit my Comfort and Consolation . THE peace of God which passeth all Understanding , keep my Heart and Mind in the love of God , and of his Son Jesus Christ our Lord ; and the blessing of God Almighty , the Father , Son , and Holy Ghost , be with me , and remain with me and mine , and with the whole Church of God , from this time forth , and for evermore . GOD be merciful unto me , and bless me , the Lord lift up the light of his Countenance upon me , and be merciful unto me , and grant me his everlasting peace . Amen . A Prayer for one afflicted in Mind . O FATHER of Mercy , and God of all Consolation , vouchsafe I beseech thee , relief and succour , unto me a wretched Sinner , who am much tormented in Mind , and afflicted in Conscience ; Lord , I am afraid of thy Judgments , and the severe Threatnings written in thy Law against those sins I have committed , but , O Lord , break not the bruised Reed , nor quench the smoaking Flax ; wound not my humble and contrite Heart , but revive my Spirit that goes mourning all the day long ; though Satan thinks thou hast smitten and forsaken me , yet frustrate his hopes and expectations ; leave me not destitute of thy Grace , as a prey unto the Enemy of my Soul , but mightily preserve , and evermore defend me . AND though my Conscience accuses me , my Memory witnesses against me , and my Reason condemns me ; though I am overwhelmed in discomfort , and have lost the voice of joy and gladness , and have neither worth to appease thy wrath , nor patience to endure thy tryal , yet send me , O Lord , the comfort of thy holy Spirit into my heart , that I may not be swallowed up with overmuch heaviness , but may rejoyce in thee with joy unspeakable and full of Glory : Open , and set open , the Gate of thy Mercy , to the greatness of my Misery , for my mind is sorrowful , my heart heavy , my spirit is oppressed , my words are stopt with sighs , and my complaints watered with tears . IN executing thy Judgments , Lord , remember Mercy , try me not least I be condemned ; weigh not my offences , but pardon my offences ; sanctifie all those means unto me which may afford me relief , as Prayer , Conference , Meditation , reading and hearing of thy Word , and receiving the Sacrament of the Body and Blood of thy Son , and my alone Saviour and Redeemer ; mitigate my extremities , abate my fears , and moderate my afflictions ; let not Night Visions , like Nebuchadnezzar's , make me affraid , but when I awake , stay me with Flaggons , and comfort me with Apples , thy precious promises , which are pleasant to the Soul. RECTIFIE my Understanding , as in the days of Old , and Drink no longer unto me in the Cup of Affliction , but in the Chalice of refreshing , that I may pay my Vows unto thee , and call upon thy Name in the sight of all thy Congregation ; but if it be thy good pleasure to try me , and not take away this Cup from me , confirm my Faith , and continue unto me that Hope which is to be revealed ; to this end , cause me with the Eye of Faith to look up to thee , who chastisest me , and wait for the appointed time of my delivery out of all my Troubles . LORD , suffer me not to be swallowed up with despair , but vouchsafe me a full assurance of thy Mercy , that thou wilt never leave me , nor forsake me , but wilt be in life my God , in death my Deliverer , and after death my Eternal Rewarder . Lord hearken , and incline thine Ear unto these my Requests for thy Sons sake , my only Lord and Saviour . Our Father , &c. THE Grace of our Lord Jesus Christ , the love of God the Father , and the most comfortable Fellowship of God the holy Ghost , be with me , bless , preserve and keep me , both in Soul and Body , in Goods and good Name , in Life , Health , Peace and Godliness , together with thy whole Church , and all that appertain unto me , now , and for evermore . Amen . A Prayer to be used in behalf of one troubled in Mind . ALMIGHTY God , the only Guide and Comfort of our Souls , and to whom alone we fly for succour in all afflictions ; O Lord we presume now to appear before thee in behalf of this thy afflicted Servant , Support him I beseech thee , in his greatest conflicts , silence and appease his troubled Spirit , that he may quietly hearken to thy blessed Words of , Come unto me all ye that labour , and are heavy laden , and I will give you rest . THOU hast solemnly proclaimed , O Lord , in thy holy Scripture , that thou dost not delight in the death of a Sinner , but rather that he should turn from his Wickedness and live . O make him with joy feel his Soul turning to thee , since no satisfactory Comfort can be acquired but only in thy love and favour which to all thy Servants is better than life it self ; We beseech thee , speak peace to his Conscience and say unto him and all that are here present , that thou art our Salvation . ENDUE him with thy Grace , give him peace of Conscience , and joy in the Holy Ghost ; O give him the Comfort of thy help again , and Establish him with thy free Spirit : quicken him , O Lord , for thy Names sake , and for thy Righteousness sake bring his Soul out of this trouble : Put gladness into his heart , and restore him again if it be thy Blessed will , that he and we may Evermore rejoyce in thee , who art the Father of all Mercies and the God of all Consolation , to whom be Glory and Praise now , and for Evermore . Amen . Meditations for the Sick. O GOD , thou dost what thou pleasest in Heaven and in Earth , in the Sea , and in all deep places ; thou art full of Compassion and tender Mercy , long suffering and aboundest in goodness and truth , thou alone forgivest Sins and savest all those , that trust in thee , in time of affliction . I KNOW that all Flesh is Grass , and all the goodliness thereof is as the flower of the field ; the grass withereth , the flower fadeth , but the Word of thee , our God , shall stand for Ever : In thy word therefore , and gracious promises is my hope , which is my greatest Comfort in my affliction . IN the multitude of thy thoughts within me , thy Comforts shall delight my Soul ; I will rejoyce even in the midst of my tribulation , and glory in thy Holy Name , who makest all things work together for good to them that love thee : Though I walk through the vally of the shadow of Death , I will fear no evil , for thou art with me , thy rod and thy staff doth Comfort me . WE are but of Yesterday , and know nothing ; because our dayes upon Earth are as a shadow : When thou with rebukes dost correct Man for iniquity , thou makest his beauty to Consume away like a Moth : Surely every Man is vanity ; my time is in thy hand : Make thy face to shine upon thy Servant : Save me for thy Mercies sake . HIDE not thy face from me ; put not thy Servant away in thine anger : Thou hadst been my help , leave me not , neither forsake me , O God my of salvation : Thou shalt shew me the Path of Life , in thy presence is the fulness of joy , and at thy right hand there are pleasures for Evermore . WE have had Fathers of the Flesh which corrected us , and we gave them reverence , shall we not much rather be in Subjection to the Father of Spirits , and live : he draweth the mighty with his power ; he riseth up , and no Man is sure of Life . WE have received good at the hands of God , and shall we not receive Evil ? Affliction cometh not forth of the dust ; neither doth Travail come forth of the Ground : Let us search and try our wayes ▪ and turn again to the Lord , for though our outward Man decay , our inward Man is renewed . WE are chastened of the Lord , that we should not be Condemned with the World : For we had the sentence of death in our selves , that we should not trust in our selves , but in God that raised the dead , who hath delivered us from so great a death , and doth deliver : And in whom we trust , that he will yet deliver us . BUT we know that all things work together for good to them that love God : Let them that suffer according to the will of God , commit the keeping of their Souls to him in well doing , as unto ae Faithful Creator . We that are in this Tabernacle , do groan , being burdened . I KNOW , O Lord , that thy judgments are just , and that thou of very faithfulness hast caused me to be troubled O let this lightaffliction , which will quickly pass away , cause unto me afterward a more excellent and eternal weight of Glory . REMEMBER , I beseech thee , that thou hast made me as the Clay , and wilt thou bring me into the Dust again ? Deliver me , O Lord , from Eternal Death , in that day wherein Heaven and Earth shall be dissolved , when thou comest to judge the Earth , I know thou wilt bring me to Death , and to the House appointed for all Living . A Prayer to be used by a sick Person . O GOD , my Creator and Preserver , thou hast made me after thine own Image , in Knowledge , Holiness , and Righteousness , but I have sinned , most holy Father , against Heaven , and against thee , and am no more worthy to be called , or reckoned amongst thy Children ; for this Image of thine I have defaced , I have filled my Understanding with Ignorance , my Will with Stubbornness , my Affections with Perverseness , my Heart with Deceitfulness , and my whole Life with Disobedience ; ever since I drew my Breath , I have drank Iniquity like Water , so that I can expect nothing but Death , and to be Arraigned at the Bar of thy Justice , there to receive an irrevocable Doom . BUT O most merciful God , for thy dear Sons sake , blot out all my Offences , and receive me Graciously ; enlarge my patience to endure thy Tryal , and lay no more upon me than I am able to bear ; give a happy issue unto all Temptations , and make a way for me to escape , and in the end , grant me a full Deliverance . As thou hast made me of Dust , so thou canst take from me my breath , and cast me forth again to that Earth from whence I was taken ; but I humbly beseech thee , for to spare me a little , that I may recover my health and strength , before I go hence , and be no more seen . I CONFESS , O Lord , there is no soundness in my Flesh , because of thy Displeasure , nor any rest in my Bones ; by reason of my sin ; my heart panteth , my strength faileth , and my beauty consumeth away like a Moth fretting a Garment . O Lord , if it be thy holy Will , ease my Agonies , mitigate my Extremities , be mindful of my Sorrows , and be merciful unto my Sins ; redeem my Life from Destruction , strengthen my Weakness , heal my Malady , and cause me again to walk before thee , in the Land of the Living , but if thou hast determined to call me hence , thy Will be done ; grant me patience under thy Correction , and a lively Faith in the All-sufficient and Efficacious Merit of Christ my Saviour ; seal unto me a free , and a full pardon of all my sins , in the Blood of thy dear Son , and say unto my Soul , that thou wilt be my Salvation . IN assiance of thy merciful Absolution , cause me to confess mine Iniquities , and fill my heart with such a Godly sorrow , as may work my Repentance unto Salvation , never to be repented of ; sprinkle me with the Blood of Jesus , and purifie me from my daily Pollutions , that being washed , justified , and sanctified , I may be presented unto thee , without spot or wrinkle ; let nothing separate me from the love of thee , grant me thy preserving Grace , that dying , thine Angels may convey my Soul into Abrahams Bosom , there to reign with thee , World without end . Amen . A Prayer to be said by the Friends of the Sick. O LORD , our God , and great Creator , thou madest us innocent , but by sin we have brought Death and Destruction upon our selves , for we have profaned thy Sabbaths , contemned thine Ordinances , cast thy Word behind our backs , lived in all sin and sensuality , spiritual slumber and security , so that thou mightest justly cut us off from the Land of the Living , and give us our Portion with Hypocrites , where there is weeping and gnashing of Teeth . BUT , O Lord , for thy Mercy sake , and for the Merits of thy Son spare us a little , and give us space of amendment , before we go hence , and be no more seen ; correct us in thy Mercy , and not in thy Justice , lest we should be consumed and brought to nothing ; whilst we live , teach us to die daily , to mortifie the deeds of the Flesh , and to contemn the World , with the Vanities thereof ; wean us from inordinate Self-love , that we may not endear our selves too much to these Transitory lives of ours , but may be ready and willing to depart , when it shall stand with thy good pleasure to call for us ; take away from us the bitterness of Death , and sweeten by the Cross of Christ these Waters of Marah , that we may sigh and lament in our selves , desiring to be delivered from the Bondage of Corruption , into the Glorious Liberty of the Sons of God. LET our lives , and the life of this thy sick Servant , be now and ever precious in thy sight , look mercifully upon him that is grieved with sickness : Lord , if thou wilt , thou canst make him whole , send him therefore help and health from thy holy place , and evermore mightily defend him ; let the Enemy have no advantage against him , nor the Wicked approach to hurt him , but be thou present with him , strengthen his Faith , increase his patience under thy Correcting-hand , raise him up from his sorrowful Bed , and if thou art pleased longer to exercise him , lend him strength to endure thy Tryal . BUT if thou hast determined to take him hence , Lord , certifie unto him how long he hath to live , make him to know his end , and the measure of his days , that by Prayer and Repentance , he may provide wisely for his last end , and be found of thee in peace , and enjoy everlasting happiness ; dispose his Meditations aright for Mortality , and at that last hour , make him to deny himself in renouncing his Justification by any inherent worth or righteousness , and in all sorrows and sufferings let thy comforts rejoyce his Soul. TO this end , mortifie in him the Corruption of Nature , quicken him with the Soul of new life , and establish him with thy free Spirit ; purge his heart from all worldly thoughts , and his mind from carnal desires , motions and affections ; wash his Soul and Body with the Blood of Christ , and sanctifie him throughout in Spirit , Soul and Body , with the Grace of thy holy Spirit , that departing in the true Faith , not casting away his confidence , nor hope of rejoycing , in full assurance of a blessed Resurrection , he may have boldness in the day of the Lord Jesus , and so pass from Death to Life , and be ever with thee to behold thy Glory ; grant this for the sake of thy dear Son , our Lord and Saviour . Amen . Another Prayer to be used by those that are about the Sick. O LORD our God , thou art the Judge of all the Earth ; we Dust and Ashes , vile and miserable Sinners , do here in all humility cast down our selves before thee for our Sins , which are the occasion of all the evil of punishment thou ▪ inflictest on the Sons and Daughters of Men. Lord hear us , and forgive whatsoever is past , and grant that we may for ever hereafter serve and please thee through newness of life , walking before thee in holiness and righteousness all our days ; and because the days are evil , give us Grace to redeem the time , that numbring our days aright , we may apply our hearts unto true Wisdom ; make us constantly to eschew evil and do good , to seek peace and ensue it . LOOK with thine Eye of Mercy and Compassion upon this thy Servant , who is grieved with Sickness ; sanctifie this thy Visitation unto him , that those Graces which thou hast begun to work in him , may be strengthened , increased , and by degrees perfected ; restore unto him the voice of joy and health , that the Bones which thou hast broken may rejoyce . And seeing we have need of patience , send this thy Servant such a degree of patience and consiancy , that he may continue thy Faithful Soldier and Servant unto his lives end ; work in him a sense and seeling of sin , and true sorrow for the same , which may cause repentance unto Salvation never to be repented of . O LORD , if it be not thy good pleasure to raise him up from his Bed of languishing , prepare his heart for Death , and his Soul for Heaven , and wash away his Sins in the Blood of Jesus ; wean his affections from the love of this World , and set them on those things which are above , that being absent from the Body , he may be present with thee , O Lord. Repair in this thy Servant thine own Image , and renew it in knowledge , holiness , and righteousness , that thou mayest acknowledge him for thine ; raise him up from the Grave unto the Resurrection of Life , and for ever satisfie him with thy likeness , and transform him into the same from Glory to Glory . Amen . A Prayer to recommend the Soul to God when it is departing the Body . O MOST Gracious God , we commend into thy holy hands the Soul of this thy Servant , beseeching thee to defend it from all evil , and from thy wrath , which he hath deserved ; let thy holy Angels receive this Soul from this ruinous habitation of Clay , and carry it unto the bosom of thy dear Son ; O say unto this Soul , this day shalt thou be with me in Paradise , and fear not , for it is my Fathers pleasure to give you a Kingdom . GIVE unto his decaying Body , a blessed and a glorious Resurrection , to his weary and afflicted , his penitent and redeemed Soul , a portion in the blessed sentence of the right hand amongst the happy Children of thy Father , who shall receive the Kingdom prepared for them from the beginning of the World ; let his Soul dwell in heavenly Mansions , be supported with thy hope , comforted with a holy conscience , rejoyce in a confirm'd pardon , be recreated with the visitation of Angels , and be arrayed in white to follow after the Lamb whither soever he goeth . A Prayer for a Soul departing . O LORD , remember the good things which by thy Grace , and by the Inspiration of thy holy Spirit , thy Servant hath performed , and remember not his evil Deeds , nor the frailties of his Youth , which by the weakness of the Flesh , and the temptations of Satan , and the vain contingencies of this World , have afflicted and humbled his poor , but penitent Soul. O God , remember thy only Son did die for these , and thy blessed Spirit occasioned the other ; and for whom thou hast given thy Son ▪ and to whom thou hast vouchsafed to give thy Spirit , give thy eternal Pardon , and thy everlasting Glories , through Jesus Christ our Lord. Amen . An Act of Resignation when a Friend is deceas'd . O ETERNAL God , who bringest good out of evil , comfort out of sorrow , and after a gentle visitation dost refresh thy Children , have mercy upon us , and return to us with thy loving kindness , exchanging our present sorrow into the advantages of holiness and blessing . Thy Judgments , O Lord , are unsearchable , and thy ways past finding out , but we will bless thy holy Name at all times , for thou , O Lord , hast given , and hast taken away , blessed be the Name of the Lord. BE thou now , and for ever , what thou hast so graciously promised ; a Father of the Fatherless , a Husband to the Widow , and a God of Comfort to them that mourn in secret . Grant that we thy Servants may not weep as them without hope , neither murmur at thy dispensation , nor complain of any thing but our selves , nor desire any thing but that thy Will may be done , nor do any thing but what is agreeable to thy holy Word and Commandment . GRANT O Lord , that when thou smitest any of us it may encrease thy fear in us , and when thou dost good to any of us in smiting or forbearing , in chastising or Comforting it may encrease thy love in us : And let thy holy Spirit so prevail over all our wills and understandings , our Affections , and the outward Man , our interests and our hopes , that we may live in this World pleasing to thee , and may depart out of this World with the peace of a good Conscience , and may attain to a joyful Resurrection in the last day , and to a participation of thy Glory through Jesus Christ our Lord. Amen . A Meditation after Recovery from Sickness . O COME hither and behold the Works of the Lord , how wonderful he is in his doings towards the Children of Men : O come hither and hearken all ye that fear God ; and I will tell you what he hath done for my Soul : I called unto him with my mouth , and gave him praises with my Tongue : O Lord my God , I cried unto thee , and thou hast healed me . THOU Lord hast brought my Soul out of Hell : Thou hast kept my Life from them , that go down to the pit : O what great troubles and Adversities hast thou shewed me , and yet didst thou turn and refresh me ! yea and broughtest me from the deep of the Earth again : Praised be god which 〈◊〉 not cast out my Prayer , nor ●●●ned his Mercy from me . LORD what is Man that thou hast respect unto him ! Or the Son of Man that thou so ▪ regardest him : The Lord is Righteous in all his wayes , and holy in all his Works : The Lord is nigh unto all them that call upon him ; yea all such as call upon him faithfully : He will fulfil the desire of them that fear him : he also will hear their Cry and will help them . SING Praises unto the Lord , O ye Saints of his , and give thanks unto him for a remembrance of his Holiness : for his Wrath endureth but the twinkling of Eye , and in his pleasure is Life : Heaviness may endure for a Night , but joy cometh in the Morning : Praised be the Lord daily , even the God which helpeth us and pouereth his benefits upon us . HE is our God , even the God of whom cometh Salvation : God is the Lord by whom we escape Death : I will be glad and rejoyce in thy Mercy : For thou hast Considered my trouble , and hast known my Soul in adver●ity , thou hast turned my heaviness into joy ; thou hast put off my Sackeloth , and girded me with gladness . PRAISE the Lord , O my Soul : And all that is within me Praise his holy Name : Praise the Lord , O my Soul ; and forget not all his benefits , Which forgiveth all thy Sin , and healeth all thine infirmities : Which saveth thy life from destruction and Crowneth thee with Mercy and loving kindness : I shall not dye but live , and declare the works of the Lord : The Lord hath chastned me , and corrected me , but he hath not given me over unto Death . A Thanksgiving after Recovery from Sickness OMNIPOTENT Lord God the Author of Life , who bringest down to the Grave and raisest up again , I most humbly confess to the Glory of thine infinite Majesty , that if thou hadst not out of thy tender Compassion blessed and sustained me in my sickness , I should have gone down to the Gates of Death ; but it was thy goodness , and loving kindness to spare and deliver me from all dangers : Let me for ever Praise and glorifie thy holy Name for this and all other thy Mercies towards me . THOU art gracious when thou smitest me , but I cannot express thy infinite sweetness , when thou Relievest my necessity , when thou sustainest my Sorrows , when thou do●t deliver me from thy Wrath , when thou hearest my prayers , and when thou pourest thy Benefits upon me : O give unto me thy unworthy Servant a thankful Heart , and obedient and loving Spirit , a carefulness of my Duty , Charity , and Humility , Zeal of thy Glory , and a submission to thy Divine will and Pleasure : that serving thee in all things , I may be conducted at last to thy Heavenly Kingdom . TEACH me alwayes to remember my latter end , and that this Life is but a shadow , that declineth , and withereth like Grass ; But thou O Lord shalt endure for ever , for thou art the same , and thy Years shall have no end : Bring me by an unchangeable love and obedience to thee in all the changes and chances of this mortal Life ; for his sake who loved me , and gave himself for me , even thy Son , and my alone Saviour . Amen . A Prayer before a Iourney . O MOST gracious and Merciful Lord God who art a God a far off , as well as nigh at hand , be pleased to send thy holy Angel before me thy Servant , to defend me in this my journey from the heat of the day , and the Cold of the night , from the Arrow that flies at Noon , and the evil Spirits that walk in darkness , from errors and falls , from precipices and fracture of bones , from Robbers , evil intentions , and bad accidents , from violent Weather , and violent Fears , from all impressions of evil Men , and evil Spirits ; let this Journey be safe and useful to me thy Servant , Comfortable to my Relations , and holiness to thy great Name . THE Lord bless me and keep me , the Lord make his Face to shine upon me , and be gracious unto me ; keep me from all evil , and lead me into all good by the Conduct of thy good Spirit ; let thy providence and love , be my defence and security , thy Grace be my portion , and thy Service my Employment ; do thou O Lord , go in and out before me , and keep me in all my wayes , and lead me in thy Paths : bring me back again in peace and safety , and prosper all my innocent and holy purposes ; and when the few and evil daies of my Pilgrimage are ended , do thou of thy infinite Mercy bring me to the Regions of holiness and eternal peace , through Jesus Christ our Lord. Amen . A Thanksgiving after a Iourney . O GOD , the great Creator and preserver of all Men , I give thee humble and hearty thanks for thy great Mercies shewed unto me , all the dayes of my Life ; how often O Lord , hast thou turned away thy Face from my sins , and made as if thou perceivest them not ? How often mightest thou have with-held thy hand of preservation from me , and yet thy patience hath extended so far towards me , that thou hast suffered no prejudice to befall me ? And as I owe thee infinite thanks for thy former preservations , so now I am further obliged to thee , that thou hast at this time not only guided me to the place , whither I designed to go , but hast also brought me back in safety , and in my absence hast preserved all things unto me . GIVE me thy Grace , O Lord , to be alwaies mindful of these , and all other thy Mercies towards me , and make me truly thankful unto thee for them ; and grant that as by this thy Mercy I have well finished my affairs abroad , and am returned safe to this my Temporal habitation ; so grant that my Spirit after this Pilgrimage here on Earth , may return to thy Heavenly mansion , and there dwell with thee for ever , and that for the sake and merits of Jesus Christ , my Lord and Saviour . Amen . A Prayer before a Voyage . OETERNAL God , even the God of our Salvation , the hope of all the ends of the Earth , and of them that remain in the wide Ocean ; under the shadow of whose Wings we are always secure , and without whose protection we cannot expect safety ; I have been , O Lord , preserved by thee until this moment from many dangers , for which I have not expressed my thankfulness in acknowledging those dayly blessings I have received from thee ; but O Lord , forget and forgive those manifold sins which I have Committed against thee , and blot them out of thy Book of remembrance . PURGE me O Lord , I beseech thee from all vile affections , and grant I may bring forth the Fruits of the Spirit ; go along with me with thy blessed Spirit in this my Voyage , preserve me from Pirates , Robbers and Enemies , defend me from Rocks , Sands and Shelves , and keep me from Thunder and Lightning , Storms and Tempestuous Weather , or any other danger that may dismay me . To thee , O Lord , I commend my Body and Spirit , to dispose of me according to thy holy Will and Pleasure ; if thou art pleased to call for my life upon the surface of the Waters , I know thy Almighty Word can command the Sea to give up her Dead at the last and great audit . BUT if thou hast determined to bring me safe to my desired Haven , give me thy Grace which is sufficient for me to walk according to thy holy Will in all things ; make me to lay hold of eternal Life , which as the Anchor of Hope , is both sure and stedfast ; keep me from all temptations Ghostly and Bodily , and from sudden Death , and in thy good time bring me to the Land of the Living , there to reign with thee for evermore . Amen . A Thanksgiving after a Voyage . O IMMORTAL God , I have seen thy Works O Lord , and thy Wonders in the Deep ; thou spakest the Word and the stormy Wind arose , which lifted up the Waves thereof , but when we cried unto thee , thou madest the Storm to cease , so that the Waves thereof were still ; then did we rejoyce because we were at rest , and thou broughtest us safe to that Haven where we would be : O that men would therefore praise thee , O Lord , for thy Goodness , and declare the Wonders thou dost continually for them . I BLESS thy holy Name , for conducting me through those many dangers which encompassed me , and praise thy Mercy that the Deep hath not swalloyed me up , and that I am not gone down into the place of Silence . I also praise thy holy Name , and admire thy loving Kindness towards me , that thou hast not delivered up my Body and Goods as a prey into the hands of unreasonable Men , but hast brought me to my desired Haven , and at last hath returned me back in safety to my Habitation . O LET me never forget to pay those vows I made to thee , when I was in trouble ; but give me an awful sense and apprehension of thy great power , and possess my Soul with a true reverence of thy Divine Majes●y ; that I may evermore serve thee in holiness and Righteousness all the dayes of my Life ; Endue me with thy holy Spirit that I may become acceptable in thy sight , and may be fitted at lenght for future Glories this I beg for thy Son Jesus Christ sake , my only Saviour . Amen . A Prayer in a Storm . O LORD , our God , thou hast commanded us in the day of Calamity to call upon thy Name , and thou hast promised to hear us ; Lord , I fly unto thee , who art a sure refuge , thy Flood-gates are opened , and the Floods lift up their lofty waves . But thou O Lord , most high art mightier than the noise of many Waters ; yea , than the mighty Waves of the Sea : Thou canst in a moment if it stand with thy Divine will and pleasure , rebuke the Winds and the Sea and this Storm into a Calm I KNOW I justly deserve , to be cast away and utterly to be rejected by thee ; but Lord save us or else we perish , accept of my unfeigned Sorrow for all my sins and trangressions , and endue me with a stedfast resolution to forsake them ; be merciful unto us , O God , be merciful unto us , and save us from perishing in these deep Waters ; O refresh us with thy Mercy and that soon , lest we go down into the place of silence ; O comfort us in this great distress , that though the Sea rage and swell , our hearts may be quiet and still in this time of our disconsolation . AND as I earnestly desire to be protected from this great Peril and danger which now terrifies us , so I earnestly beseech thee , that thou wilt for ever fill my heart with such an awful dread of thy Majesty , that I may fear thy Name and praise thy power in the great Congregation ; awake my dull and drousie Soul , from the sloth of Sin , and renew a right Spirit within me ; fill me with the gifts and Graces of thy holy Spirit , that I may live the life of the Righteous , and never forget thy loving kindness ; save us now from death I beseech thee , from the merciless Waves who are now ready to swallow us up , and bring us home in safety for thy Son Jesus Christ his sake , our only Lord and Saviour , Amen . A Thanksgiving after a Storm . I PRAISE and glorifie thy holy Name , O Lord , for all thy mercies and blessings vouchsafed unto me , especially for this thy last great Deliverance , wherein I was encompassed in that wide Ocean , whom thou hast set bounds and limits to ; if thou , O Lord hadst not been on my side , the Sea had swallowed me up quick , and I had gone down into the deep of silence ; but thou hast been my God and my deliverer , and hast put a new Song into my Mouth , even a Song of Praise , and Thanksgiving unto my God. I ACKNOWLEDG O Lord , that thou art the God of all the Earth , and of them that remain in the broad Sea ; Blessed for ever , and magnified be thy Name , that thou hast not cast me out of thy sight , nor turned thy Mercy from me ; I have escaped thy raging Sea , and the noise of the proud Waves have done me no harm ; if thy Almighty providence had not protected me , the Streams had gone over my Soul : But the stormy wind and Tempest I have narrowly escaped , the storm is ceased , and I am safely delivered . AND now what shall I render to thee O Lord , for this and all other thy great benefits ? I will offer up unto thee , the Sacrifice of thanksgiving , and will pay those vows I so solemnly made unto thee when I was in trouble ; I will evermore remember , that my help is in the Lord who made Heaven and Earth , and that thou art that God that can and will deliver me ; let this thy mercy and loving-kindness never depart my memory , but let me praise thy goodness and sing of thy power , unto my lives end . Amen . A Prayer in time of Thunder and lightning . O MOST mighty , and terrible Lord God , before whom the Earth shakes and the Heavens drop at thy presence ; thou overturnest the mountains by the roots and removest them in thy anger ; thou dost great things and thy wayes are past finding out ; yea thou dost wonders without number : Thy voice O Lord , is very powerful , full of Majesty , that it rends the Air , and casts forth flames of Fire . Thou canst , O Lord , at this time , tear us in pieces , and none can be able to deliver us , for there is none but thee alone that delivers after this sort . O WHO would not dread thy All-glorious Name , O Lord ? Who would not stand in awe of thy Majesty ? Who would not fear thy Judgments , when thou shoots forth thy Arrows of Thunder and Lightning ? It is of thy meer Mercy , O Lord , that we are not at this time consumed , but that thy tender compassions fail not toward us poor , but miserable Sinners ; the blast of the breath of thy No●trils , can drive us like Chaff before the face of the Wind , and chase us into the bottomless Pit , from whence there is no Redemption . BUT thine Eye , O Lord , hath spared us , and we are yet alive , O make us living Monuments of thy Mercy , that we may work out our Repentance unto Salvation , and let it be such a Repentance never to be repented of ; possess my heart with such a fear and a love of thee , that I may tremble at thy Word , and melt at the sight of thy Judgments ; deliver me , I humbly beseech thee , in that great day of thy appearance , and let me not be in the number of Depart ye Cursed , but among those whom thou callest , Come you blessed of my Father , inherit the Kingdom prepared for you . This I humbly beg for thy Sons sake , our only Lord and Saviour . Amen . The Marriners Prayer . O GOD , the great Creator of Heaven and Earth , thou dost whatsoever thou please●t in the Sea , and in all deep places ; I , the most unworthiest of all thy Servants , am at this time called upon to behold thy Wonders in the Deep , and to perform my Duty in great Waters . Guide me , I beseech thee , in all times and in all places ; be thou our skilful Pilot to steer us , and protect us from all Dangers , and rebuke the Winds and the Seas when they molest us ; preserve our Vessel from being rent by the loud cracks of Thunder , or from being burnt by Lightning , or any other accident ; keep us and save us from tempestuous Weather , from bitter Frosts , Hail , Ice , Snow , or Whirlwinds , and from Captivity and Slavery . TEACH me , O God , to remember thee my Creator in the days of my Youth , to continually think upon thee , and to praise thy Name for all thy Mercies ; bless all our Friends , I beseech thee , that are on Land , and let their Prayers for us be acceptable in thy sight , and grant that our next meeting together may be for the better , and not for the worse , even to the praising and magnifying of thy holy Name , and the Salvation of our own Souls , in the great day of the Lord Jesus , to whom with thee , and thy blessed Spirit , be ascribed all Honour , Power and Glory , Adoration and Subjection , now and for evermore . Amen . The Soldiers Prayer . O MOST Omnipotent Lord God , Heaven is thy Throne , and Earth is thy Footstool , and the whole Host of Heaven continually pays obedience to thee . O Lord , I present my self before thee , acknowledging my own vileness , but thy infinite goodness , my own weakness , but thy infinite Power and Majesty . O thou that teaches our hands to War , and our fingers to Fight , endue me with a courage and resolution to run through those difficulties I may meet withal , and when any engagement presents it self for the publick good of my King and Country , then , O my God , animate me with that vigour and Christian fortitude , that I may overcome all those which oppose thee , and thy people . PRESERVE me , I beseech thee , and bless me in all my Enterprises ; save me from Death , and cover my head in our day of Battel ; prosper our Arms with good success , make our Religion and Country , like the House of David , grow stronger and stronger , but let the Enemy , like the House of Saul , grow weaker and weaker ; let no covetous desires , greediness of spoil , ambition , vain-glory , hatred , malice , uncharitableness , or any thing that exalts it self against thee and thy Kingdom ; ever take hold of me , keep me from all Atheism , Infidelity , Blasphemy and Prophaneness ; from all Rioting , Chambering and Wantonness ; grant that I may do no violence to any man , nor accuse no man falsly , but be content with my Wages , that when ever Death approaches , I may joyfully , giving up the Ghost , pronounce this saying , I have fought a good fight , I have finish'd my course , I have kept the faith , henceforth there is laid up for me a Crown of Righteousness , which the Lord , the Righteous Iudge , shall give unto all those which love and fear him , and put their trust in his mercy . Amen . The Magistrates Prayer . O GOD , thou Supreme Judge of the World , thou didit ordain Man through thy Wisdom , and gavest him dominion over thy Creatures , and authority to govern the World , according to equity and righteousness , and to execute Judgment with all uprightness ; thou hast appointed me a Minister , O Lord , and a Judge of thy Sons and Daughters , but none can discharge so great a trust , without thy divine power and assi●tance . TO thee therefore , O Lord , do I humbly address my self ; thou art the Fountain from whence every good and perfect gift cometh , and none can rule without thy Wisdom guides them . Endue me , O Lord , with that wisdom which is from above , which is first pure , and then peaceable ; inspire me with an understanding Spirit , that I may discern between Good and Evil , between Light and Darkness , that I may be always ready to pronounce a just sentence in all Causes ; let the Scales of Justice be ever even , and let my Eyes be blind , and my Ears deaf , to all gifts or popular applause amongst men ; suffer me not to bear thy Sword in vain , but fill me with that Zeal and Courage , that I may be ready to punish Wickedness and Vice , but encourage true Religion and Vertue , so that at the last , when thou shalt be pleased to call me hence , I may give up my accounts with joy , and not with grief , and receive those blessed Words which thou hast pronounced , of Well done thou good and faithful Servant , enter into the joy of thy Lord. Amen . A Prayer of a Debtor in Prison . O GOD , the helper of the poor and needy , and all those who are in adversity ; look down , I beseech thee , with an Eye of Pity and Compassion , upon thy afflicted Servant , the place I am in is miserable disconsolate and comfortless , but withdraw not the light of thy countenance from me . O Lord , I confess I have abused all those mercies I have enjoyed , I have not employed that precious time thou hast given me to improve , but on the contrary , I have been negligent and guilty of all profuseness ; I have been worse than an Infidel , in not making that provision for my Family which I was obliged in Justice to perform , neither have I paid those due Debts which I became bound to do , therefore a● I plunged into this depth of misery . Divers ways I am apprehensive , I have highly offended thy Divine Majesty , both in thought , word , and deed , for which I earnestly implore thy gracious pardon and forgiveness ; I acknowledge thy Divine Goodness and Mercy , that thou hast not snatched me hence , and sent me into everlasting burnings amongst the damned , but thou hast preserved me unto this moment , that I might live and praise thy great Name . My Body , O Lord , is now confin'd , but I beseech thee enlarge my Spirit , whereby I may offer up the Sacrifice of Prayer and Thanksgiving with all cheerfulness , for all thy innumerable benefits , which I have from time to time received from thee ; dispose the hearts of my Creditors to a free compliance , and enable me I beseech thee to make them restitution , that when Ever I shall be released , I may walk more Circumspectly , and redeem that time I have so vainly lost : Bless all those whose Charity have extended to my relief , or have sought to procure my Liberty , and bring us all at last to thy Heavenly Kingdom . Amen . A Prayer of a Malefactor in Prison . O MOST merciful God , thou art Holy in all thy ways , and righteous in all thy Works ; vouchsafe thy Grace , O Lord , to a vile wretch and incorrigible sinner ; I implore O Lord , that Mercy which formerly I have abused , I sigh and groan now under the Weight of my sins , and they are become a burden too heavy for me to bear ; my presumptuous and wicked proceedings stick like so many arrows within me , and when with an awakened Conscience I remember them , I am ready to sink down into the Pit of perdition , and utterly despair of any Mercy or Compassion . HOW brutish have I been , in hating instruction , and all manner of reproof . I have not obeyed the voice of my Teachers , neither did I incline my Ear to them that admonished me , but like the D●af adder I stopped my Ears and adhered not to wise Councel ; thy most holy Laws I have broken , thy Sabbath I have prophaned by excess of drunkenness and all manner of riot and debauchery , which have been as forerunners of this crime , for which I stand now committed , and the hand of justice hath overtaken me . But O Lord , I beseech thee , have Mercy upon me even for his sake who redeemed me and all Mankind ; accept of his atonement for my sins , and save my Soul for thy Mercies sake ; wash away all my sins in his most precious Blood , and blot out all my offences out of thy remembrance ; O shew me some taste of thy tender Mercy , whereby the fear of death may be abated , give me some assurance of a hope in thee that when my day of dissolution comes , my unworthy Soul may be received into thy Heavenly Kingdom . Amen . A Submission to the sentence of Death . O ETERNAL God , in all humility of Soul and Body , I cast my self at the Feet of thy Divine Majesty ; thou art the Soveraign Judge of the all the World , and hast fully pronounced against me and all sinners , that dust thou art , and to dust thou shalt return , in obedience to thy Divine Justice , I wholly resign all the faculties of my Soul and Body to thy sentence pronounced against me , acknowledging it most just and due to me for those infinite Sins I have committed against thee . O Let it never slip from my Memory , that bloody and shameful Death of thy Son Jesus Christ , who after he had suffered in his Soul unspeakable sorrows , and in his Agony and bloody Sweat offered up himself a Sacrifice for mine , and the sins of the whole World : Never let me never repine at what the hand of Justice hath decreed to my Body , but let me by a sincere repentance , seek thy face to preserve my Soul ; the Death I am to suffer is painful and even a shamefull death ; but thou , O my God canst make my passage Easie. THOU O my God didst remember the Thief upon the Cross , O remember me I beseech thee in my last Hour , and say unto my Soul , this day shalt thou be with me in Paradise ; keep my heart and mouth from pronouncing words which may be offensive to Christian Ears , but let me never be ashamed to confess thy holy Name , and to continue thy Soldier and Servant , manfully fighting under thy Banner , unto my lives end . Strengthen me , O Lord , in this great conflict , and shew me the light of thy Countenance for evermore . Amen . A Preparation for Death . MOST gracious God , the Fountain of all goodness , I bless and magnifie thy holy Name , for all thy mercies extended to me and all Mankind ; I bless thee for my being and well-being , from the hour of my Conception , to the day of my Nativity , from my Minority to my riper Years , and age of full strength , and even to this present moment ; I praise thy holy Name for all the means of Grace ; and for the hope of Glory , for my Creation , Redemption ▪ Preservation , and all the blessings of this life . I MAGNIFIE thee for all thy mercies , in forgiving my infinite Transgressions ; for all thy patience and long-suffering towards me , I have , like the Prodigal Son , absented my self from thee , and at my return thou hast received me graciously . Lord , I humbly beseech thee , raise me up from the death of Sin unto the life of Righteousness , that being made a partaker of the death of Christ , and a follower of his holy life , I may be made a partaker of his Spirit , and of his Promises . O LET me never charge thee , O my God , foolishly , nor offend thee by my impatience , and uneasie Spirit , nor weaken the hands and hearts of those that charitably minister to my Necessities , but let me pass through this vale of tears , and the valley of the shadow of death , with peace and safety , with a meek spirit , and a sense of thy divine mercies ; grant this , eternal God , for the merits of thy only Son , my ever blessed Lord and Saviour . Amen . A Prayer for Pardon of Sin. O MOST merciful God , who wouldest not the death of a Sinner , but rather that he should turn from his wickedness and live , have mercy upon me , and heal my Soul , for I have sinned against thee , I have committed Iniquity with greediness , and have added unto sin daily and hourly , I have made resolutions and purposes of amendment , but in a moment I have started aside like a broken Bow , and have returned to my former custom , like the Dog to his vomit , and the Swine to her wallowing in the mire . BUT thou art a God , gracious and merciful , pardoning Iniquity , Transgression and Sin , and there is forgiveness with thee , that thou maist be feared ; therefore to thee , O God , I come like an ungracious Child , but to a gracious Father ; I come in all humility of Soul and Body , and appeal from thy Throne of Justice , unto thy Mercy-seat . Mercy good Lord , I beg at thy fatherly hands , for I acknowledge with grief of heart , and sorrow of spirit , that I have infinitely sinned against Heaven , and against thee , and am no more worthy to be called thy Son. GIVE unto me , O Lord , a new heart , and a right understanding , that I may perceive the evil of my ways , and repent of all my transgressions : Lord , where Iniquity did abound , there let thy Grace much more abound ; hide thy face from my sins , and blot out all mine Iniquities , and receive me graciously ; and that for his sake who died for Sin , and knew no Sin ; even that Immaculate Lamb , thy dear Son Jesus Christ the Righteous , my only Saviour and Redeemer . Amen . ADDITIONAL DEVOTIONS FOR Several Occasions , ORDINARY AND EXTRAORDINARY . Phil. iv . vi . Be careful for nothing , but in every thing , by Prayer and Supplication , with Thanksgiving , let your requests be made known unto God. LONDON , Printed in the Year 1692 ADDITIONAL DEVOTIONS . A Prayer for Christmass - Day . O BLESSED Lord , who as upon this day took our Nature upon thee , and wast born of a pure Virgin , keep me from defiling my self with sinful pollutions , or abasing , or enthralling it to Satan ; let thy Spirit quicken me , thy Flesh nourish me , thy Wisdom guide me , thy Grace sanctifie me : Let thy holy Ghost of whom thou wast conceived , beget thee in me , by the Immortal Seed of thy Word ; let my Faith conceive thee , my Profession bring thee forth , my Love embrace thee , and Devotion entertain , and continually keep thee with me , un-thy second coming . Amen . A Prayer for New Years Day . O Lord , who this day wast Circumcised and Bleddest for my sins , have pity and compassion , who with weeping Eyes and a bleeding heart come unto thee ; beseeching thee , that those drops of blood which fell from thee this day , may satisfie for the sin of my unworthy Birth ; and as thou hast begun a new Year , begin in me a new reformation , make me , I beseech thee , a clean heart , and renew a right Spirit within me ; let me now cast off the old Man , and put on the new ; and from this day to the end of my life , walk in newness of life , that I may become a fit guest to be admitted into the new Heaven , where dwelleth Righteousness , and to be entertained at thy Table , and drink new Wine with thee , in thy Heavenly Kingdom , for evermore . A Prayer for Twelfe Day . O GOD , thou light of all the World , who guidedst the Heathen Sages by a Star , to seek after thee , give me Grace to hearken to the more sure Word of Prophesy in thy holy Scripture , till the day dawn , and the day-star arise in my heart , the Star guided them , till they approached thy presence , so , O Lord , let the light of Faith guide me in all the Paths of this Life , even till I come to behold thee , not in a poor Stable littered with straw and dung , but in a celestial Palace founded , upon Pearls , and built with Saphyrs ; not receiving a present of Gold which fades away , but wearing a never fading Crown of Glory ; not having a quantity of Frankingense or Myrh in thy hand , but a golden Censor full of Sweet odours , which are the praises of thy Saints and Angels ; amongst which I beseech thee offer up the Prayers of me a Sinner , that I may become a Saint thy Heavenly Kingdom . Amen . A Prayer for Ash-wednesday . O ETERNAL God , who dist fast forty dayes in the wilderness , accept of my humiliation these forty days ; and grant that I may not only fast from accustomed Meats , but that all my senses may be restrained from their usual affections of this World , let no object delight me till I behold my sins removed like a mist , and the light of thy Countenance shine upon me : Let no sound or voice delight my Ear , till I hear thee by thy Spirit , speak peace to my Conscience , and say unto my Soul , I am thy Salvation : Let no other pleasures take hold of me , till with the lower Herbs of Sorrow and anguish I have Eaten the Christian passover , the flesh of thee , that Immaculate lamb , slain from the beginning of the World : Hear me , O belssed redeemer , and as thou wrotest in dust when thou tookest the woman in a adultery : So I beseech thee write my sins in dustand bury them all in the ashes of oblivion . Amen . A Prayer on good Friday . O MOST Merciful and Gracious Lord God , who by thy obedience unto Death , even the Death of the Cross , didst become the Sacrifice of the whole universe , the magnificent example of patience , the Lord of Life , the good shepherd laying down thy Life for thy sheep , and the only Mediator between God and Man ; let thy bleeding wounds heal , thy precious blood cleanse , thy shameful death make me to live , and thy holy Spirit make me to work righteousness all my dayes ; that I may by thy aid , and example obey my Heavenly father with all my powers and faculties , reason and affections , with my Soul and Body , time and Estate in prosperity , and in adversity ; that I may bear my Cross patiently , do thy work cheerfully , and be ready to benefit mankind , with great Charity and industry , that being a follower of thy Life , and a partaker of thy death , I may receive a part in the Resurrection of the just in thy inheritance for evermore . Amen . A Prayer on Easter Day . O MOST glorious redeemer , thou didst pass from a painful life to an Ignominious death , and from the bitterness of it to the darkness of the Grave , and by thy Divine power didst raise thy self from thence to Life ; I give thee thanks for thy infinite love to me and all Mankind ; I acknowledg thee to be my Lord , and confess thee to be my God , I adore thy Majesty and rejoyce in thy Mercies ; I humbly pray thee , to enable me with thy Spirit to believe all thy Doctrines , and obey all thy Commandments , that after a holy and religious life spent in doing honour to thy holy Name , I may be a partaker of thy holy Resurrection , passing from death to life , from the darkness of the Grave , to the light of Heaven , from an imperfect duty to the perfection of holiness in the fruition of the joyes of God in thy Heavenly Kingdom . Amen . A Prayer upon Ascension Day . O BLESSED Jesus , thou didst ascend to thy holy Father and didst open the Kingdom of Heaven to all believers ; thou hast espoused thy Church unto thy self with the Everlasting circles of thy providence , with thy Love and with thy Care with thy Word and with thy Spirit , thy promises and thy holy intercession ; thou hadst a feeling of my infirmiteis , and art my Merciful high Priest making intercession for me for ever ; O be thou pleased to represent all my wants , and supply them , and excuse all my infirmities pity all my Calamities , pardon my Sins and send down thy holy Spirit of Grace into my heart , that though I wander here upon Earth , yet my Conversation may be in Heaven , where let my inheritance be for ever . Amen . A Prayer on Whitsunday . O GOD , the Father of all Spirits , who didst send thy holy Spirit upon thy Church in the day of pentecost , and hast promised that he shall abide with thy Church for ever , let thy holy Spirit lead me into all truth , defend me from all Sins , enrich me with his gif●s , refresh me with his Comforts , rule in my heart for ever , Conduct me with his truth and lead me in the way ▪ Everlasting , that living by thy Spirit and walking in him , I may by him be Sealed up to the day of my redemption ; O let thy Spirit witness to my Spirit , that I am thy Child , and make me to be so ▪ for ever , through Jesus Christ my Redeemer , who liveth and reigneth with thee in the unity of the same Spirit , one God , world without end . Amen . A Prayer upon Trinity Sunday . O HOLY , Blessed and glorious Trinity , the Angels are amazed in the beauties of that glorious presence , how then can I poor sinful wretch praise thee either according to my Duty , or thy Glories ; I confess and glory in thy omnipotency , thy omniscience , thy truth , and thy Mercy , O let me also receive thy blessings and gracious influences , that I may adore thee with all my power for ever , and serve thee with my best and earliest industry ; that being here wholly inebriated with Love , and employed in thy service and the Duty of a holy obedience , I may to all eternity rejoyce in the beholding of those Glories which are above all capacities , even those Glories which stream forth from the Throne of the Eternal God , the Father , Son , and Holy Ghost to whom be Glory and Dominion , Honour and adoration , world without end . Amen . A Prayer to be used upon any Apostles Day . O ALMIGHTY God , who has built thy Holy Church upon the Foundation of the Apostles and Prophets , Jesus Christ being the chief corner stone , I bless and magnifie thy holy Name , for thy great Graces thou gavest to thy Apostles , Prophets , and Martyrs , in the days of their Flesh , and this day I have thy Servant [ Here name the Apostle ] in remembrance , praising thee for the benefit the Church hath received by his Ministry and Example ; and I beseech thee give me thy Grace , that obeying thy Doctrine which he taught , and following his Example as he followed Christ , I may also with safety and holiness pass through this Valley of Tears , that serving thee in my Generation , advancing thy Honour , and obeying thy Laws , I may in the Society and Communion of Saints and Angels , Sing eternal Hallelujahs to the honour of thy Mercy , and of thy Majest● , through Jesus Christ our Lord. Amen . A Prayer for the Church . O LORD God Almighty , I beseech thee keep thy holy Church , in Peace , Unity , and Safety , preserve it against all Storms , Temptations and Enemies , that she offering to thy Glory the never-ceasing Sacrifice of Praise and Yhanksgiving , may advance the honour of her Lord , and be partaker of his Glory , through the merits of Jesus Christ our Lord and Saviour . Amen . A Prayer for the King and Queen . ALMIGHTY God , by whom Kings Reign , and Princes decree Justice , I humbly beseech thee to save , and with the choicest of thy Benedictions , bless thy Servants , and our Soveraign Lord and Lady , King William and Queen Mary ; preserve their Royal Persons in Health and Honour , their power in Wealth and Dignity , their Dominions in Peace and Plenty ; the Churches under their Protections , in Piety , Knowledge , and a strict and holy Religion . Let not the Wicked approach to hurt them , nor any Weapon that is formed against them prosper , but keep them perpetually in thy fear and favour , and Crown them at last with Glory and Immortality . Amen . A Prayer for the Royal Family . BLESS , O Lord , I beseech thee , Katherine the Queen Dowager , her Royal Highness the Princess ▪ Ann of Denmark , with the rest of the Royal Family ; keep them in thy fear , and protect them with thy favour , and after this life is ended , Crown them with everlasting happiness in the World to come . Amen . A Prayer for the Clergy . O ALMIGHTY God , protect thy Stars in thy right hand , the mo●● Reverend the Archbishops , the right Reverend the Bishops , with all other Inferior Priests and Deacons ; grant that all Congregations committed to their charge , may edifie by their Doctrine , and live Godly and Peaceable lives under them , to the saving of their Souls in the day of the Lord Jesus . Amen . A Prayer for the High Court of Parliament . BLESS , O Lord , I beseech thee , the great Councel of the Nation , the Lords and Commons assembled in Parliament , grant that all their Consultations may tend to thy Glory , the good of thy Church , and the Safety , Honour , and Welfare , of our Soveraign Lord and Lady , and their Kingdoms ; let Justice run down like a stream , and Righteousness like the mighty Waters , that there may be no leading into Captivity , nor no complaining in our Streets , but that Mercy and Truth may meet together , and Righteousness and Peace may kiss each other ; grant this , O Lord , for thy Sons sake , and my alone Redeemer . Amen . A Prayer for the Navy and Army . O ETERNAL God , thou art the Lord of Hosts , and the strength of all Nations is from thee , and no Victory can wait upon the justest Designs , upon the wisest Councels , upon the strongest Armies , if thou teach not their hands to War , and their fingers to Fight . Lend us , O Lord , thy assistance , by Land and Sea , be with our Armies , and the Armies of our Allies and Associates by Land , and be with our Navy at Sea ; be not from the one , nor from the other , until thou hast brought them back with Honour , Victory , or a settled Peace : Let not that proud Disturber , and Destroyer of Mankind , any longer Insult over thy People , but turn his Sword into his own Bosom . O Lord , thy Servants are unfeignedly sorrowful for those Sins they have committed against thy Divine Majesty , O do thou pardon us , and receive us graciously , and then we may trust in thy goodness , that thou wilt pour down all thy Blessings upon this , and all other designs and actions of this State , undertaken for thy Glory , the Honour of our most gracious Soveraign Lord and Lady , the Peace and Welfare of the whole Church , and Their Majesties three Kingdoms ; grant this , O Lord , for Jesus Christ his sake , our only Mediator and Advocate . Amen . A. Prayer for Gods People in General . MOST gracious God , I humbly beseech thee to bless all thy People , wheresoever dispersed , or howsoever distressed , over the face of the whole Earth , more especially in these Nations of England , Scotland , and Ireland ; give us all humble and obedient hearts to thee our God , Loyal hearts to our Soveraign Lord and Lady , King William and Queen Mary , and charitable thoughts one towards another ; Convert and bring home thine own People the Iews , and bring in the fulness of the Gentiles ; save and have Mercy upon all Asiaticks and Affricans , and all those that never heard of a Crucified Saviour ; this I humbly beg for thy Sons sake , my alone Saviour . Amen . A Thanksgiving for our deliverance from the Spanish Invasion . WE laud and magnifie thy holy Name for this thy wonderful deliverance from Roman Slavery , and Popish Usurpation , which would have destroyed the Renowned and Glorious Queen Elizabeth and her Kingdom ; their Gallies and Ships came to assault us , being full of pride , and nominating themselves Invincible ; but thou , O Lord , our strength , didst awake us out of sleep , and like a Giant refreshed with Wine , and smote our Enemies in the hinder parts , and didst put them all to Confusion . Grant , O Lord , that we may never want thankful hearts to praise thee , for this and all other thy Mercies , even to our lives end . Amen . A Thanksgiving for our great deliverance from the Powder Treason , and from Popery and Slavery , and Arbitrary Power . O MOST mighty God , whose All-seeing Eye of Providence didst discover to us that Train which Popish malice had laid to destroy the King , his Nobles and Commons , then assembled in Parliament ; they had contrived by their barbarous Invention , to have blown up the Bodies of that great and wise Councel , but thou , O God , didst defeat their Bloody Enterprise , whereof we rejoyce . WE likewise praise and extol thy great Name , for this second and never to be forgotten Deliverance ; O let after Ages , and the Children that are yet unborn , when they come to understand this thy wonderful Mercy , let it never slip from their memory . Thou , O Lord , didst raise up thy Servant , our Soveraign Lord , King William , who like Moses , stood in the Gap between us and Roman Slavery , which like a Torrent was pouring upon us ; O let us never forget thy double Mercy extended towards us this day , thou hast plucked us as a Firebrand out of the burning , and hast restored to us those good and wholsome Laws , and Liberties , which our Ancestors have enjoyed ; inspire our hearts that we may extol thy Name , O Lord , for these great Mercies and Deliverances , and let all the people with one voice say , Amen . A Thanksgiving for the happy success of Their Majesties Arms in reducing of Ireland , and for His Majesties safe return to England . O GOD , the great Preserver of the Universe , I offer up unto thee all Praise and Thanksgiving , for putting an end to those troubles and disorders which were in Their Majesties Kingdom of Ireland ; thou hast done great things for us , O Lord , whereof I rejoyce ; thy Servant , and our Dear and Dread Soveraign King William , did expose his Person to the danger of the Enemy , but thou didst protect him from their Malice , gavest Success to his Arms and Royal Undertaking , and didst cover his Head in the day of Battel , and at last , thou hast brought him safe home with Joy and Victory . Prosper , O Lord , I beseech thee , both Their Majesties with long Life and Happiness , and grant that all their Subjects may be furnished with Loyal and Obedient Hearts towards them , and Love and Charity one towards another ; give Peace in our time , O Lord , and put an end to all differences amongst us , for thy Sons sake , our only Lord and Saviour . Amen . A Prayer for Charity . GRANT , O Lord I beseech thee , that I may abound in Charity , yeilding up my self first to thy service , and then according to thy blessed will to the service and relief of my poor Brethren ; let me ever remember , that thou , O Lord , madest thy self poor , that I might be made rich ; and he that Soweth sparingly , shall also reap sparingly , but he that Soweth liberally , shall also reap liberally ; for thou lovest a cheerful giver : Make me to abound , O Lord , with thy Grace that I may be plentiful in every good word and work ; and never let me hide my Face from the poor and needy : Thou , O Lord givest seed to the Sower , and Bread to the Eater , encrease my wealth and augment the revenue of my Righteousness , whereby I may be enriched in all frankness of liberality . Amen . A Prayer to renounce the World and affect Spiritual things . O GOD the Father , who raised from the dead , our Lord Jesus Christ , who offered up himself a Sacrifice for the sins of the whole World ; to the end he might withdraw our affections from Temporal , and fix them upon that which is Eternal ; give us hearts to obey thy truth , and infuse into us thy Spirit , which may produce thy vertues in us : And because we are thy Children , send the Spirit of thy Son into our hearts whereby we may cry Abba Father , that ' being thy Children , we may be heirs through Christ , and walk according to the Spirit , not fulfilling the Lusts of the flesh , knowing that what a Man Soweth , that shall he reap , for he that Soweth to his flesh , shall of the flesh reap Corruption , but he that Soweth to the Spirit , shall of the Spirit reap life Everlasting . LET us glory in nothing ; save in the cross of our Lord Jesus Christ , by whom the world may be drucified unto us , and we unto the World ; that in him we may become new Creatures , not growing weary of well-doing , knowing that we shall reap in due season , if we faint not : Wherefore while we have time , let us do good to all Men , but especially unto the Houshold of Faith , and all they that shall walk according to this rule , peace be upon them , and upon the Israel of God. A Conclusive Prayer . O ALMIGHTY God , who hast promised to hear the Petitions of them that ask in thy Sons Name , I beseech thee mercifully to incline thing Ears unto me , who have now made my Prayers and Supplication unto thee , and grant that those things which I have faithfully asked according to thy Will , may be effectually obtained , to the relief of my Necessity , and to the setting forth of thy Glory , through Jesus Christ our Lord. Amen . The Blessing . THE Peace of God , which passeth all understanding , keep my heart and mind in the knowledge and love of God , and of his Son Jesus Christ our Lord ; and the blessing of God Almighty the Father , the Son , and the Holy Ghost , with the Virtue of Christs blessed Cross , Passion , Resurrection and Ascension , be with me now , at the hour of Death , and in the Day of Judgment . Amen . GRACES . A Grace before Meat . O GOD , who art the giver of every good and perfect Gift , sanctifie we beseech thee , these thy Creatures now prepared for us , ma●e them wholsome for our Bodies , and ou● Souls and Bodies serviceable unto thee for them , through Jesus Christ our Lord. Amen . Or this . MOST merciful Father , which openest thy hand , and fillest all things with Plenteousness , we pray thee sanctifie these thy good Creatures unto us , that we may eat to preserve life , and living serve thee our God , through thine only Son , our Saviour Jesus Christ. Amen . Or this . O LORD our God , by whose Providence it is that we live , move , and have our Being , send thy Blessing upon us and our Provision , and grant that whether we Eat , or Drink , or whatsoever we do else , we may do all to the Glory of thy Name , through Jesus Christ our Lord. Amen . After Meat . THE Lords most holy Name be now and ever blessed and praised for all his Mercies , and for his blessings at this time bestowed upon us . Lord , as thou hast fed our Bodies with corporal Food , so feed our Souls likewise with spiritual Food unto life Eternal . Save thine Universal Church , these Realms , the King , the Queen , and all the Royal Family , and grant us thy Grace , Mercy , and Peace , through Jesus Christ our Lord. Amen . Or this . THE God of all Grace and Goodness , who at this time hath fed and plenteously refreshed us , his most holy Name be blessed and praised , from this time forth , and for evermore . God save his Universal Church , &c. Or this . WE laud and praise thy Name , O Lord , for all thy blessings and favours , and for feeding us so plentifully at this time , desiring thee of thy Grace , that our thankfulness may not be in Word and in Tongue , but expressed by our careful study to glorifie thee our God , in all our Words and Works , through Jesus Christ our Lord. Save thy Universal Church , &c. THE END . THE TABLE . WHat Prayer is , and the parts of it pag. 1 , 2 , 3 , 4 , 5 Ejaculations at uprising p. 7 A Morning Prayer for a private Person ibid. When you depart Home p. 9 Ejaculations for the Evening p. 10 An Evening Prayer for a private Person p. 11 Ejaculations on several Occasions . When you awake in the Night . p. 13 When the Clock strikes ibid. When you intend any Business or Iourney . ibid. When thou art Persecuted p. 12 Upon some sudden fear ibid. Upon any disorderly thoughts ibid. Upon any occasions of sadness ibid. Upon any diffidence ibid. When thou performest any good Work p. 15 When thou art provoked to Anger ibid. For thine Enemies ibid. Upon any Deliverance , or Mercy received ibid. Upon any Loss or Adversity p. 16 When you hear the Bell Toll for one Departed ibid. Upon thought of thy Sins ibid. When thou art weary of the Cares and Vanities of this World. ibid. Meditations for Sunday p. 17 A Prayer for Sunday Morning p. 18 Sunday Noon p. 20 Sunday Night p. 21 Mondays Meditations p. 23 A Prayer for Monday Morning p. 25 A Prayer for Monday Night p. 27 Tuesdays Meditations p. 28 A Prayer for Tuesday Morning p. 30 A Prayer for Tuesday Night p. 31 Wednesdays Meditations p. 33 A Prayer for Wednesday Morning p. 34 A Prayer for Wednesday Night p. 36 Thursdays Meditations p. 37 A Prayer for Thursday Morning p. 39 A Prayer for Thursday Night p. 40 Fridays Meditations p. 42 A Prayer for Friday Morning p. 44 A Prayer for Friday Night p. 45 Saturdays Meditations p. 47 A Prayer for Saturday Morning p. 48 A Prayer for Saturday Night p. 50 Meditations on the Lords Supper p. 51 A Prayer before the Communion p. 53 An Ejaculation before receiving the Bread p. 54 An Ejaculation before receiving the Cup p. 55 A Prayer after the Communion ibid. A Prayer before hearing the Word p. 57 A Prayer after hearing the Word p. 58 A Prayer for necessary Blessings of this life p. 59 A Thanksgiving for Gods Benefits p. 60 A Prayer for Wisdom p. 61 A Prayer for Defence against our Enemies p. 63 A Morning Prayer for a Family p. 64 A Collect for the Day p. 68 An Evening Prayer for a Family ibid. A Collect for the Night . p. 72 Prayers for several Persons . The Husbands Prayer p. 73 The Wives Prayer p. 75 The Childs Prayer p. 76 The Widows Prayer p. 77 The Orphans Prayer p. 78 A Prayer for a Young Man or Maid p. 79 The Servants Prayer p. 80 A Prayer for the Fruits of the Earth p. 81 A Prayer for seasonable Weather p. 82 A Thanksgiving after a good Harvest p. 83 A Prayer for a Woman with Child p. 84 A Prayer for a Woman near the time of her Travail p. 85 The Midwives Prayer before Deliverance p. 86 A Thanksgiving after Deliverance p. 88 A Prayer for one near any Temptation p. 89 A Prayer for one Afflicted in Mind p. 92 A Prayer to be used in behalf of one troubled in Mind p. 95 Meditations for the Sick p. 97 A Prayer to be used by a Sick Person p. 100 A Prayer to be said by the Friends of the Sick p. 103 Another Prayer to be used by those that are about the Sick p. 106 A Prayer to recommend the Soul to God when it is departing p. 108 A Prayer for a Soul departing p. 109 An Act of Resignation when a Friend is deceas'd p. 109 A Meditation after Recovery from Sickness p. 111 A Thanksgiving after Recovery from Sickness p. 113 A Prayer before a Iourney p. 114 A Thanksgiving after a Iourney p. 116 A Prayer before a Voyage p. 117 A Thanksgiving after a Voyage ibid. A Prayer in a Storm p. 120 A Thanksgiving after a Storm p. 122 A Prayer in time of Thunder and Lightning p. 123 The Mariners Prayer p. 125 The Soldiers Prayer p. 126 The Magistrates Prayer p. 128 A Prayer of a Debtor in Prison p. 129 A Prayer of a Malefactor in Prison p. 131 A Submission to the Sentence of Death p. 132 A Preparation for Death p. 134 A Prayer for pardon of Sin p. 135 Additional Devotions . A Prayer for Christmass . Day p. 141 For New-years Day p. 142 For Twelfth-Day ibid. For Ash-Wednesday p. 143 On Good-Friday p. 144 On Easter-Day p. 145 Upon Ascension-Day p. 146 On Whitsunday p. 147 Upon Trinity-Sunday p. 148 Upon any Apostles Day p. 149 For the Church p. 150 A Prayer for the King and Queen ibid. For the Royal Family p. 151 For the Clergy ibid. For the High Court of Parliament p. 152 For the Navy and Army p. 153 For Gods people in General p. 154 A Thanksgiving for our Deliverance from the Spanish Invasion p. 155 For our great Deliverance from the Powder Treason , and from Popery , Slavery , and Arbitrary Power ibid. For the haypy success of Their Majesties Arms in reducing of Ireland , and for His Majesties safe return to England p. 157 A Prayer for Charity p. 158 To renounce the World , and to affect Spiritual things p. 159 A Conclusive Prayer p. 160 The Blessing p. 161 Graces before Meat p. 161-2 Graces after Meat p. 163-4 FINIS . 
A40668	----	Good thoughts in worse times consisting of personall meditations, Scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by Tho. Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40668 of text R7345 in the English Short Title Catalog (Wing F2436). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 134 KB of XML-encoded text transcribed from 125 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40668 Wing F2436 ESTC R7345 12251600 ocm 12251600 57123 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40668) Transcribed from: (Early English Books Online ; image set 57123) Images scanned from microfilm: (Early English books, 1641-1700 ; 144:11) Good thoughts in worse times consisting of personall meditations, Scripture observations, meditations on the times, meditations on all kind of prayers, occasionall meditations / by Tho. Fuller ... Fuller, Thomas, 1608-1661. [13], 235 [i.e. 236] p. Printed by W.W. for John Williams ..., London : 1647. Errata: p. 235. Reproduction of original in Yale University Library. eng Meditations. Devotional exercises. Conscience. A40668 R7345 (Wing F2436). civilwar no Good thoughts in worse times. Consisting of personall meditations. Scripture observations. Meditations on the times. Meditations on all kind Fuller, Thomas 1647 21745 373 15 0 0 0 0 178 F The rate of 178 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-10 Jennifer Kietzman Sampled and proofread 2002-10 Jennifer Kietzman Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion GOOD THOUGHTS In Worse TIMES . Consisting of Personall Meditations . Scripture Observations . Meditations on the Times . Meditations on all kind of Prayers . Occasionall Meditations . By THO. FULLER . B. D. LONDON , Printed by W. W. for John Williams at the Crowne in St Pauls Church-yard . 1647. TO THE CHRISTIAN READER . WHen I read the Description of the Tumult in Ephesus , Acts 9. 32. ( wherein they would have their Diana to be Jure Divino , that it fell down from Iupiter ) it appears to me the too Methodicall caracter of our present confusions . Some therfore cryed one thing , and some another , for the assembly was confused and the more part knew not wherefore they were come together . O the distractions of our age ? And how many thousand know as li●tle why the sword was drawn , as when it will be sheathed . Indeed , ( thankes be to God ) we have no more house burnings but many heart burnings , and though outward bleeding bee stanched , it is to be feared that the broken vaine bleeds inwardswhich is more dangerous . This being our sad condition , I perceive controversiall writing ( sounding somewhat of Drums & Trumpets , ) doe but make the wound the wider , Meditations are like the Ministrel the Prophet called for , to pacifie his minda●liscomposed with passion , which moved mee to adventure on this Treatise , as the most innocent and inoffensive manner of writeing . I confesse a Volumn of another Subject , and larger Size , is expected from mee . But in London I have learnt the difference , betwixt downright breaking , and craving time of their Creditors . Many sufficient Merchants though not Soluable from the present make use of the latter , whose example I follow . And though I cannot pay the Principall , yet I desire such small Treatises may be accepted , from me as Interest or consideration mony , untill I shal God willing be enabled to discharge the whole Debt . If any wonder that this Treatise comes Patron-lesse into the World , let such know that Dedications begin now adayes to grow out of fashion . His Policy was commended by many , ( and proved profitable unto himselfe ) who insted of Select Godfathers , made all the Congregation Witnesses to his Child , as I invite the World to this my Booke , requesting each one would patronise therein such parts and passages thereof , as please them , so hoping that by severall persons the whole will be protected . I have Christian Reader , ( so far I dare goe , not inquiring into the Syre-name of thy Side or Sect ) nothing more to ●urthen thy Patience with . Onely I will add , that I finde our Saviour in Turtullian and ancient Latine Fathers , constantly stiled a * Sequestrator in the proper notion of the Word . For God and man beeing at ods , the difference was Sequestied or referred into Christs his hand to end and umpire it . How it fareth with thine estate on earth I know not , but I earnestly desire , that in heaven both thou and I may ever bee under Sequestration in that Mediator for Gods glory and our good , to whose protection thou art committed By Thy Brother in all Christian Offices . THO. FULLER . PERSONALL MEDITATIONS . I. Curiosity Curbed . OFTEN have I thought with my selfe , what Dis●ase I would be best con●ented to die of . None please mee . The Stone , the Cholick terrible , as expected , intollerable , when felt . The Palsie is death before Death . The Consumption a flattering Disease , cozening men into Hope of long life at the last gaspe . Some sicknesse besot , others enrage men , some are too swift , and others too slow . If I could as easily decline diseases as I could dislike them , I should be immortall . But away with these thoughts . The Marke must not chuse what Arrow shall be shot against it . What God sends I must receive . May I not be so curious to know what weapon shall wound me , as carefull to provide the Plaister of Patience against it . Only thus much in generall : commonly that sicknesse seiseth on men , which they least suspect . He that expects to be drown'd with a Dropsie may bee burnt with a Fe●vour , and she that feares to bee sw●lne with a Tympany may be shriveled with a Consumption . II. Deceiv'd , not hurt . HEaring a passing-Bell , I prayed that the sick man might have through Christ , a safe Voyage to his long home . Afterwards I understood that the party was dead some houres before ; and it seemes in some places of London the Tolling of the Bell , is but a Preface of course to the ringing it out . Bells better silent then thus telling Lyes . What is this but giving a false alarum to mens Devotions , to make them to be ready armed with their Prayers for the assistance of such , who have already fought the good sight , yea and gotten the Conquest ? Not to say that mens Charityherein may be suspected of Superstition in Praying for the Dead . However my Heart thus powred out , was not spilt on the ground . My prayers too late to doe him good , ●ame soone enough to speake my good will . What I freely tendred God ●airely tooke , according to the integrity of my Intention . The Partie I hope is in Abraham's and my prayers I am sure are returned into my owne ●osom . III. Nor full , nor fasting . LIving in a Country Uillage where a Buriall was a rarity , I never thought of Death , it was so seldome presented unto me . Comming to London where there is plenty of Funeralls , ( so that Coffins crowd one-another , & corps in the grave justle for Elbow roome ) I slight and neglect death because grown an object so constant and common . How foule is my stomach to turne all foode into bad humours ? Funeralls neither few nor frequent , worke effectually upon mee . London is a Library of Mortality . Uolumes of all sorts and sizes , rich , poore , infants , children , youth , men , old men daily die ; I see there is more required to make a good Scholler , then onely the having of many bookes : Lord be thou my Schoolemaster , and teach mee to number my dayes that I may apply my heart unto Wisedome . IIII. Strange and True . I Read in the * Revelatation of a Beast , one of whose Heads was as it were wounded to Death . I expected in the next verse , that the Beast should die , as the most probable consequence , considering 1. It was not a scratch , but a wound . 2. Not a wound in a fleshly part , or out-limbs of the body , but in the very head , the Throne of Reason . 3. No light wound , but in outward Apparition , ( having no other Probe but St. Johns Eyes to sea●ch it ) it seemed deadly . But marke what immediately followes , and his deadly wound was healed . Who would have suspected this inference ●rom these premises . But 〈◊〉 not this the lively Em●lem of my naturall cor●uption ? Sometimes I conceive that by Gods Grace I have conquered and kill'd , subdued and ●laine , maim'd and morti●d the deedes of the ●sh : never more shall I be molested or bufseted , with such a bosom sinne when , alas ! by the next ●eturne , the news is , it is r●vived , and recovered . Thus Tenches though grievously gashed , p●esently plaister themselves whole by that ●limie and unctious hu●our they have in them ; and thus the inherent Balsam of Badnesse quickly cures my corruption , not a scarre to be seene . I perceive I shall never finally kill it , till first I be dead my selfe . V. Blushing to be Blushed for . A Person of great Quality was pleased to lodge a nig●t in my House . I durst not invite him to my Family-Prayer , and therefore for that time omitted it : thereby making a breach in a good custome & giving Sathan advantage to assault it . Yea the loosening of such a Linke , might have endangered the scattering of the Chaine . Bold Bashfulnesse , which durst offend God , whil'st it did feare man . Especially considering that though my Guest was never so high , yet by the Lawes of Hospitality , I was above him , whilst he was under my Roofe . Hereafter whosoever cōmeth within the Dores , shall bee requested to come within the Discipline of my house ; If accepting my homely diet , he will not refuse my home-devotion ; and sitting at my Table , will be intreated to kneel downe by it . VI . Alash for Lazinesse . SHamefull my sloath , that havedeferred my Night-Prayer , till I am in bed . This lying along is an improper posture for piety . Indeed there is no contrivance of our body , but some good man in Scripture hath hanseled it with Prayer . The Publican standing , Iob * ●ting , Hezeki●h , lying on his bed , * Eli●h with his face between his l●ggs . But of all gestures give me St. Paules , * For this cau●e I bow my knees to the Father of ●y L● J●sus Christ . Kn● wh●n they may , then they must be b●nded I have read a Copy of a grant of liberty , from Queene Mary to Henry R●ffe Earle of Sussex , giving him * leave to weare a Night-Cap or Co● in her Maj●sties presence , counted a great favour because of his Infirmity . I know in case of necessity , God would gratiously accept my devotion , bound downe in a sicke dressing ; but now whilst I am in perfect health , it is inexcusable . Christ commanded some to take up their bed , in token of their full recovery ; My lazinesse may suspect , least thus my bea● taking me up , prove a presage of my ensuing sicknesse . But may God pardon my Idlenesse this once , I will not againe offend in the same kind , by his grace hereafter . VII . Roote , Branch , and Fruit . A Poor man of Sevil in Spaine , having a fair and fruitfull Peare-tree , one of the Fathers of the Inquisition desired ( such Tyrants requests , are commandes ) some of the fruit thereof . The poore man , not out of gladnesse to gratifie , but feare to offend , as if it were a sinne for him to have better fruit , then his betters , ( suspecting on his deniall the Tree might be made his owne Rod , if not his Gallows ) plucked up tree , roots and all , and gave it unto him . Allured with love to God , and advised by my owne advantag● , what he was frighted to do● , I wil freely performe . God calleth on mee to present h●m with * fruits , meet for repentance . yea let him take all , soule and body , powers , and parts , faculties , and members of both , I offer a sacrifice unto himselfe . good reason , for indeed the Tree was his , before it was mine , and I give him of his owne . Bes●des it was doubtfull , whether the poore 〈◊〉 ●ateriall Tree , be●ng removed , would grow 〈◊〉 . Some plants , transplanted ( especially when old ) become sullen , and do not enjoy themselves , in a ●oile wherewith they were ●nacquainted . But sure I am when I have given my selfe to God , the mov●ng of my soule shall be the ●ending of it , he will dresse so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so prune and purge mee , that I shall bring forth ●ost fruit in my Age . VIII . God speed the Plow . I Saw in seed-time an Husbandman at Plow , in very raining day , askin● him the reason , why h● would not rather leav● off , then labour in suc●foule weather , his answe● was returned me in the● Country Rythme . Sow Beanes in the Mud And they 'le come up like Wood . This could not bu● minde mee of * David expression , They that so● inteares , shall reape i● joy . He that goeth fort● and weepeth , bearing pre●cious seed , shall doubtless● come againe with rejoyceing , bringing his sheave● with him . These last five yeare● have been a wett and ●oeful Seeds time to me , ●nd many of my afflicted Brethren . Little hope have wee , as yet , to come ●gaine to our owne ●omes ; and in a literall sense , now to bring our sheaves , which wee see others dayly carry away , on their shoulders . But if we shall not share in the former , or latter harvest here on Earth , the third and last in Heaven , wee hope undoubtedly ●o receive . IX . Cras Cras . GReat was the Abundance and boldne● of the Frogs in * Egypt , which went up and came into their Bedchambers , and beds , and kneadingtroughs , and very Ovens . Strange that those Fenndwellers should approach the siery Region ; But stranger , that Pharoah should bee so back ward to have them removed , and being demanded of Moses when hee would have them sent away , answered , to * Morrow Hee ●uld bee content with ●eir company one ●ght , at bed and at bord , ●ath belike to acknow●dge either Gods justice 〈◊〉 sending , or power in ●emanding them , but ●ill hoping that they ca●ally came , and might ●sually depart . Leave I any longer to ●onder at Pharoah , and ●en admire at my selfe . ●hat are my sinnes but 〈◊〉 many Toades , spit●g of venome & spawn●ng of Poyson ; croaking 〈◊〉 my judgement , cree●ing into my Will , and ●rawling into my affections , This I see , and suffer and say with Pharoah , t●Morrow , to morrow I w● amend . Thus as the H●brew Tongue , hath n● proper Present-tense , bu● two Future-tenses , so a● the performances of m● reformation , are onely i● promises for the time to come . Grant , Lord , I may seosonably drowne this Pharoah-like procrastination in the Sea of repentance , least it drowne me in the Pit of perdition . X. Green when Gray . ●N September I saw a tree bearing Roses , ●hilst others of the same ●ind , round about it , were barren ; demanding the cause of the Gardi●er , why that Tree was ●n exception from the ●ule of the rest , this reason was rendred , because that alone being clipt close in May , was then hindred to spring and sprout , and therefore tooke this advantage by it selfe , to bud in Autumne . Lord , If I were curb'● and Snip't in my younger yeares by feare o● my parents , from those vicious excrescencies , to which that age wa● subject , give mee to have a godly jealousie over my heart , suspecting an 〈◊〉 - Spring , least corrupt nature , ( which without thy r●raining grace will have a Vent ) break forth in my reduced yeares into youthfull vanities . XI . Miserere . THere goes a Tradition of Ovid , that fa●ous Poet ( receiving ●ome countenance from ●is owne co session * ) ●hat when his Father was ●bout to beate him , for ●ollowing the plea●ant , ●ut profitles●e study of ●etrie , he u● correct●on promiss'd his Father , ●ever more to make a ●erse , and made a Verse , ●n his very Promise . Pro●ably the same in sense , ●ut certainely more elegant for composure , the● this verse with commo● credulity hath taken up . Parce precor , Genitor , posthac non versisicabo . Father on me pitty take Verses I no more will make . When I so solemnely promise my Heavenly Father to sinne no more . I sinne in my very promise , my weake prayer● made to procure my pardon , increase my guiltinesse , O the dulnesse and deadnesse of my heart therein ! I say my prayers as the * Iewes eate the ●ssover in haste . And ●hereas in bodily Acti●s motion is the cause 〈◊〉 heate ; cleane contra● , the more speed I make in my prayers the ●older I am in my De●otion . XII . Monarchy and mercy . ●N reading the Roman , ( whilst under Consulls ) 〈◊〉 Belgick Historie of the ●nited Provinces , I re●ember not any ca●itall offender being ●ondemned , ever forgiven●ut alwayes after Sentence , followes executio● It seemes that the ve● constitution of a mul● tude is not so inclina● to save as to destro● Such Rulers in Aristocr● cies or Popular State● cannot so properly 〈◊〉 called GODS , becau● though having the gre●Attributes of a Deity● Power , and Iustice , the● want ( or wil● not use then 〈◊〉 god-like property of GODS , clemen● to forgive . May I dye in that Government , under which was borne , where a M●narch doth comman●Kings where they se●●use , have gratiously ●anted pardons , to men ●pointed to death ; ●rein the lively Image 〈◊〉 GOD , to whom belongs 〈◊〉 and * forgive●sse . And , although I ●ill endeavour so to be●ve my selfe , as not to ●ed my Soveraignes fa●ur in this kind , yet be●use none can warrant ●s Innocency in all ●ings , it is co● fortable ●ing in such a common●ealth , where Pardons●retofore on occasion ●ve been , and hereaf● may be procured . XIII . What helps not hurt A vaine thought are in my heart , insta●ly my corruption ●taines it selfe to be 〈◊〉 Advocate for it , plea●ding that the worst the could be said against 〈◊〉 was this , that it was Vaine thought . And is not this the b● that can be said for 〈◊〉 Remember O my sou● the * Fig tree was char●ed not with bearing no●ous , but no fruit . Yea● barren Fig-tree bare 〈◊〉 fruit of Annoyance , Cut it downe why cumbreth it the groun● ? vain thoughts doe this ill in my heart that they doe no good ●esides the ●ig-tree Pester'd but one part of of the Garden , good Grapes might grow , at the same time , in other Places of the Vineyard . But seeing my Soule is so intent on its object , that it cannot attend two things at once , one Tree for the time being is all my Vineyard . A vaine Thought engrosseth all the Ground of my heart , till that be rooted out , no good meditation can grow with it or by it . XIIII . Alwayes seen , never minded . In the most healthfull times , two hundred and upwards , was the constant weekely tribute paied to mortality in London . A Large Bill but it must be discharged Can one City spend according to this weekely rate , and not be Bankerupt of People ? At least wise must not my short be called for , to make up the reckoning ? When onely seven young-men and those chosen , * by Lot , were but yearely taken out of Athens , to be devoured by the monster Minotaure , the whole Citty was in a constant fright , children for themselves , and parents for their children . Yea their escaping of the first , was but an introduction to the next yeares Lottery . Were the dwellers and lodgers in London weekly to cast Lotts , who should make up this two hundred , how would every one be affrighted ? Now none regard it . My security concludes the aforesaid number , will amount of Infants and old folke . Few men of middle age and amongst them , surely not my selfe . But oh ! is not this putting the evill day far from me , the ready way to bring it the nearest to me ? The Lot is weakly drawn ( though not by mee ) for mee , I am therefore concerned seriously to provide , lest that deaths Price , prove my Blanke . XV . Not whence , but whither . FInding a bad thought in my heart , I disputed in my selfe the cause thereof , whether it proceeded from the Devil , or my owne corruption , examining it by those Signes , Divines in this case recommended . 1. Whether it came in incoherently , or by dependance on some object presented to my senses . 2. Whether the thought was at full age at the first instant , or infant-like , grew greater by degrees . 3 Whether out or in the road of my naturall● inclination . But hath not this Inquiry , more of curiosity then Religion ? Hereafter derive not the Pedigree , but make the mittimus of such Malefactors . Suppose a confederacy betwixt Theeves without , and false servants within , to assault and wound the Master of a family : thus wounded , would he discuss , from which of them , his hurts proceeded , No surely , but speedily send for a Surgeon , before he bleed to death . I will no more put it to the Question , whēce my bad thoughts come , but whither I shall send them , least this curious controversy insensibly betray mee into a consent unto them . XVI . Storme , steere on . THe Mariners sayling with St. Paul , bare up bravely against the Tempest , whilst either Art or industry could befriend them . Finding both to faile , and that they could not any loner be are up into the winde , they even let their Ship drive . I have indeavoured in these distemperate times , to hold up my spirits , and to steere them steddily . An happy peace here , was the port wherat I desired to arive . Now alasse the Storme growes to s●urdy for the Pilot. Hereafter all the skill I will use , is no skill at all , but even let my ship saile whither the winds send it . Noahs Arke was bound for no other Port , but preservation for the present , ( that Sh● being all the Harbour ) not intending to find land , but to sloat on water . May my Soule , ( though not sailing to the desired Haven ) onely be kept from sinking in sorrow . This comforts mee that the most weather-beaten Vessell cannot properly be seized on for a Wrack , which hath any quick cattle remaining therein . My spirits are not as yet forfeited to despaire , having one lively spark of hope in my heart , because God is even where he was before . 17. Wit-out-Witted . IOab chid the man , ( unknown in Scripture by his name , well knowne for his wisedome , ) fo● not killing Absalon when hee saw him hanged in the Tree , promising him for his paines , ten shekles and a girdle . But the man , ( having the Kings command to the contrary , ) refused his proffer . Well hee knew that politick Stats men would have dangerous designes fetcht out of the fire , but with other mens fingers . His G●rdle promised might in payment , prove an haltar . Yea hee added moreover , that had hee kild Absalon , Joab himself * would have set himselfe against him . Satan daily solicits me to sinne , ( point blancke against Gods Word , ) baiting me with profers best pleasing my corruption . If I consent , he who last tempted , first * accuseth me . The fauning Spannnell , turnes a fierce Lion and roareth out my faults in the Eares of Heaven . Grant , Lord , when Satan shall next serve me , as Joab did the nameless Israelite , I ma● serve him , as the name lesse Israelite , did Joa● flatly refusing his deceitfull Tenders . XVIII . Hereafter . DAvid fasted & prayed for his sick Sonn● , that his life might be prolonged . Put when he was dead , this consideration comforted him . I shall * goe to him , But hee shall not returne to me . Peace did long lie languishing in this Land . No small contentment that to my poore power , I have prayed and preached for the preservation thereof . Seeing since it is departed this Supports my soule , having little hope that Peace here should returne to mee ; I have some assurance that I shall goe to peace heareafter . XIX . Bad at best . LOrd , how come wicked thoughts to perplex me in my Prayers , when I desire and endeavour onely to attend thy S●rvice ? Now I perceive the cau● thereof . at other times I have willingly entertained them , and now they entertaine themselves against my will . I acknowledge thy justice , that what formerly I have invited , now I cannot expell . Give me here after alwayes to bolt out such ill guestes . The best way to be rid of ●uch bad thoughts in my Prayers is not to receive them out of my Prayers . XX . Compendium dispendiune . POpe Boniface the ●th at the end of each hundred yeares , 〈◊〉 a Iubilee at R●me , wherein people , bringing themselves , and money thither had Pardon for their sinnes . Put Centenary yeares return'd but seldome Popes were old before and ●vetuous when they came to their place . Few had the happinesse to fill their Coffers with Iubilee-Coyne . Hereupon , * Clement the sixth reduced it to every fifteenth yeare . Gregory the eleventh to every three and thirtieth . Paul the second , and Sixtus the fourth to every twentieth fifth yeare . Yea , an Agitation is reported in the Conclave , to bring downe Iubilees to fifteenth , twelve , or ten yeares , had not some Cardinalls , ( whose policy was above their coveteousnes ) opposed it . I serve my prayers , as they their Iubilees . perchance they may extend to a quarter of an houre , when powred out at large . But some dayes I begrutch this time as too much , and omit the ●reface of my Prayer , with some passages conceived lesse material , and ●unne two or three Peti●ions into one , so contracting them to halfe a quarter of an Houre . Not long after , this also seemes two long ; I decontract and abridge the Abridgement of my Prayers , Yea , ( be it confessed to my shame and sorrow that hereafter I may amend it ) too often I shrinke my Prayers to a m●nute , to a moment , to a Lord have mercy upon me . SCRIPTURE OBSERVATIONS . I. Prayer may Preach . FAther , I thank thee ( said our * Sav our , being ready to ●aise Lazar●s , that thou h●st hea●d me . And I ●now that thou he 〈◊〉 me 〈◊〉 , but because of the P●ople that stand by , I said it , that they may believe that thou hast sent me . It is lawfull for Ministers in their publique Prayers to insert passages for the Edifying of their Auditors , at the same time petitioning God & informing their Hearers . For our Saviour glancing his Eyes at the Peoples instruction , did no whit hinder the stead fastnesse of his lookes , lifted up to his Father . When before Sermon I pray for my Soveraigne & Master KING of great Britaine , France , and Ireland , Def●nder of the Faith , in all causes , and over all persons , &c. Some ( who omit it themselves ) may censure it in me for superfluous : But never more neede to teach men the Kings Title , & their owne ●uty , that the simple may be informed , the forgetfull remembred thereof , and that the affectedly Ignorant , who will not take Advice , may have all ●cuse taken from them . Wherefore in powring forth my prayers to God , well may I therein sp●inkle some by-drops for the Instruction of the people . II. The Vicious Meane . ZOphar the Naamath●te mentioneth a sort of men , in whose mouthes wickednesse is sweet , * They hide it under their ton●ue , they spare it , and forsa●e it not , but keepe it still in their mouth . This furnisheth me with a Tripartite division of men in the World . The first and best are those , who 〈◊〉 sin out , loathing it in their judgments , and leaving it in their practice . The second sort , notoriously wicked , who swa●low sinne downe , actually and openly committing it . The third endeavouring and expedient betwixt Heaven and Hell , neither doe nor deny their lusts ; neither spitting them out nor swallowing them downe , but rolling them under their tongues , epicurizing theron , in their filthy fancies and obscene speculations . If God at the last day of judgement hath three hands , a right for the Sheep , a left for the Goates , the middle is mos● proper for these third sort of men . But both these latter kinds of sinners shall be confounded together . The rather because a sinne thus rolled , becomes so soft and suple , and the Throat is so short and slippery a passage , that insensibly it may slide downe from the mouth into the Stomach , and contemplative wantonnesse quickly turnes into practicall uncleanesse . III. Store no Sore . IOb had a custome to offer burnt offerings according to the number of his Sonnes , for * he said , It may be that my Sonnes in their feasting hav● sinned , and cursed God in their hearts . It may be , not it must be , he was not certaine but suspected it . But now ; what if his Sonnes had not sinned ? was Iob's labour lost , and his Sacrifice of none effect ? Oh no! only their property was altered ; In case his Sonnes were found f●ulty , h●s Sacrifices for them were propitiatorie , & through Christ obtained their pardon : In case they were innocent his offerings were Eucharisticall , returning thankes to Gods restraining grace , for keeping his Sonnes from such sinnes , which otherwise they would have committed . I see in all doubtfull matters of Devotion , it is wisest to be on the sures● side , better both lock , and bolt , and barre it , then leave the least doore of danger open . Hast thou done what is disputable whether it be well done ? Is it a measuring cast whether it be lawfull or no ? So that thy conscience may seeme in a manner to stand Neuter , Su● a conditional pardon out of the court of heaven , the rather because our selfe-love is more prone to flatter , then our godly jealousie to suspect our selves without a cause , with such humilit● heaven is well pleased . For suppose thy selfe over-cautious needing no forgivenesse in that particular , God will interpret the pardon thou prayest for to be the praises presented unto him . IIII. Line on Line . MOses in Gods name did counsell Joshua , Deutronomie 31. 23. Be strong , and of a good courage , for thou shalt bring the children of Israel int● the land which I sware to them . God immediately did command him , Josh. 1. 6. Be strong and of a good courage , and againe v. 7. Onely be thou strong and very couragious ; and againe v. 9. Have I no● commanded thee ? be strong and of a good courage , be not affraid , neither be not dismaid , Lastly the Rubenites , and Gadites heartily desired him , v. 18. Onely be strong and of a good courage . Was Joshua a dunce or a coward ? did his witt or his valour want an edge ? that the same precept must so often be press'd upon him , no doubt neither but God saw it needfull , that 〈◊〉 should have courage of Proofe , who was to encounter both the froward Iew , and the fierce Canaanite . Though metal on metal , colour on colour be falfe Heraldry , * line on line , precept on precept , is true divinity . Be not therefore offended ô my soule , if the same Doctrine be often delivered unto thee by different Preachers : If the same precept ( like the * sword in Paradise , which turned every way ) doth hunt and haunt thee , tracing thee which way soever thou turnest rather conclude that thou art deeply concerned in the practice thereof which God hath thought fit should be so frequently inculcated into thee . V. O the Depth . HAd I beheld Sodome in the beauty thereof and had the Angel told me , that the same should be suddainly destroyed , by a mercilesse Element , I should certainly have concluded that Sodome should have been drownd led thereunto by these considerations . 1. It was situated in the Plaine of I●rdan , a flat , low , level Country . 2. It was well watered * every where , and where alwayes there is water enough there may sometimes be too much . 3. Iordan had a quality in the first moneth to overflow * all his bankes . But no dropp of moisture is spilt on Sodom , it is burnt to Ashes . How wide are our conjectures , when they guesse at Gods judgements ? How farre are his wayes abo●e our apprehensions ? Especially when wicked men with the Sodomites wander in strange sinnes out of the Rode of common corruption , God meets them with strange punishments , out of the reach of common conception , not coming within the compasse of a rationall suspition . VI . Selfe , Selfe-hurter . VVHen God at the first day of judgment , arraigned Eve , she transferred her fault on the * Serpent which beguiled her . This was one of the first fruits of our depraved nature . But ever after regenerate men in Scripture making the confession of their sinnes , ( whereof many precedents ) cast all the fault on themselves alone , yea David when he numbred the People , though it be express'd that * Satan prov●ked him thereunto , and though David pr●bably might be sensible of his temptation , yet he never accused the Devil , but derived all the guilt on himselfe * I , it is that have sinned , good reason for Satan hath no impu sive power , he may strike fire , till he be w●ary , ( if his Mal●ce c●n be weary ) except mans corruption bri●g ●he ●nder , the match , cannot be lighted Away then with that Plea of Course . THE DEUILL OWED ME ASHAME Owe thee he might , but pay thee he could not , unlesse thou wer 't as willing to take his Black money , as he to tender it . VII . God , behold a Troope commeth . THe * Amalakite who brought the Tidings to David began with Truth , rightly reporting the overthrow of the Israelites , Cheaters must get some Credit , before they can cozen , and all Falsehood , if not founded in some Truth , would not bee fixed in any Beliefe . But proceeding he told six lyes successively . 1. That Saul called him . 2. That he came at his call . 3. That Saul demanded who he was . 4. That hee return'd his Answer . 5. That Saul commanded him to kill him , 6. That he kill'd him accordingly . A wilfull Falsehood told , is a Cripple not able to stand by it selfe , without some to support it , it is easie to tell a lye , hard to tell but a lie . Lord , If Ibe so unhappie to relate a Falshood ; give me to recall it or repent of it . It is said of the Pismires , that to prevent the Growing ( and so the corrupting ) of that Corne which they hoord up , for their Winter provision , they bite off both the ends thereof , wherein the generating Power of the Graine doth confist . When I have committed a sinne , O let me so order it , that I may destroy the Procreation thereof , and I , by a true sorrow , condemne it to a bles●ed Barrennesse . VIII . Out meanes in Miracles . VVHen the Angell brought * Saint Peter out of Prison , the Iron gate opened of it's owne accord . But comming to the House of Mary the Mother of John , Marke was faigne to stand before the Doore , and knock . When Iron gave Obedience , how can Wood make opposition ? The Answer easie . There was no man to open the Iron-Gate , but a Portresse was provided of Course to unlock the doore , God would not therefore shew his Finger , where men's hands were appointed to do the worke . Heaven will not Super-institute a miracle , w●ere ordinary meanes we ●formerly in peacea● possession . But if they 〈◊〉 depart or resigne ( 〈◊〉 confessing 〈◊〉 ●ufficiency ) there 〈◊〉 succeed in their vacancy . Lord , if onely Wooden obstacles ( such as can be removed by might of man ) hindred our hope of peace , the Arme of flesh might relieve us . ●ut alasse they are Iron Obstructions , as come not within human power or policy to take a way . No proud flesh shall therefore presumptuously pretend to any part of the praise , but ascribe it soly to thy selfe , if now thou shouldest be pleased after seaven yeares hard Apprentiship in civill War●es , miraculously to burn our Indentures , and restore us to our former liberty . IX . Military Mourning . SOme may wonder at the strang incoherence in the Words and Acti●ns . 2 S●m . 1. 17. And David Lamented , with this Lamentation , ●ver Saul , and over Jona●han his Sonne . Also hee ●ad them teach the children of Judah the use of 〈◊〉 Bow . But the Connexion Is excellent . For that is the most Souldier-like-Sor●ow , which in middest of griefe can give Order , for Revenge , on such as have slaine ●heir Friends . Our generall Fast was first appointed to 〈◊〉 the Massacre of our ●ethren in Ireland . But it is in vaine , to have a Finger in the Eye , if we● have not also a Sword 〈◊〉 the other hand ; Such tam● lamenting of lost friends● is but lost lamentation● We must bend our Bow● in the Camp , as well as ou●knees in the Churches , an● second our posture of Piety with martiall provision● . X. No stoole of wickednesse . SOme times I have disputed with my selfe , which of the two were most guilty . David wh● said in hast all men are * lyars , or that wicked man who * sat and spake against his Brother , and slandered his owne Mothers Sonne . David seemes the greater offender ; for Mankind might have an action of defamation against him , yea , he might justly be challenged for giving all men the lye . But marke David was in hast , he spake it in Transitu , when he was passing , or rather posting by , or if you please , not David , but Davids Haste rashly vented the words . Wheras the other Sate , a sad solemne , serious , premeditate , deliberate posture , his malice had a full blow with a steddy hand , a● the credit of his Brother . Not to say that SATE carries with it the countenance of a Iudiciall proceeding , as if he made 〈◊〉 Session or Bench-business● thereof , as well condemnning as accusing unjustly . Lord , pardon my cursory , and preserve me from sedentary sinnes . If in haste or heate of passion I wrong any , give me at leisure to aske thee and them forgivenesse . But O let me not sit by it , ●tudiously to plot , or 〈◊〉 mischiefe to any out of malice prepense . To ●hed bloud , in coole ●loud , is bloud with a witnesse . XI . By Degrees . ●Ee by what staires wicked * Ahaz , did climb up to the heigth of prophanesse . First he * saw an Idolatrous Altar at Damascus . Our eyes when gazing on sinfull Objects are out of their calling and Gods keeping . Secondly he lik'd it . There is a secred Fascination in superstition , and our soules soone bewitched , with the gawdinesse of false service from the simplicity o● Gods worship . Thirdly he made the like to it . And herein Vriah the Priest ( Patr● and Chaplaine well me● was the Midwife to del● ver the Mother-Altar of Damascus of a Babe , like unto it , at Hierusale● . Fourthly He * sacrificed on it . What else could be expected , but that when he had tuned this new instrument of Idolatry , he would play upon it . Fifthly , he commanded the * People to doe the like . Not content to confine it to his personall impiety . Lastly , he removed Gods Altar away . That venerable Altar , by divine appointment peaceably possess'd of the place , for 200. yeares and upwards , must now be violentlyejected by a usurping Vpstart . No man can be starke naught at once . Let us stop the progresse of sin in our Soule at the first Stage , for the further it goes , the faster it will increase XII . The best Bedmaker . VVHen a good man is ill at ease , God promiseth to make all his * Bed in his sicknesse . Pillow , Bolster , Head , feet , sides , all his bed . Surely that God who made him , knowes so well his measure and temper , as to make his bed to please him . Herein his Art is excellent , not sitting the Bed to the person , but the person to the Bed , insusing patience into him . But O how shall God make my Bed , who have no bed of mine owne to make ? Thou foole , hee can make thy not having a bed , to be a bed unto thee . when Jacob slept on the * ground who would not have had his hard lodging , therewithall to have his heavēly dreame ? Yea the poore woman in Jersey , * which in the reigne of Queen Mary , was delivered of a child , as she was to be burnt at the Stake , may be said to be brought to bed in the fire . Why not ? If Gods justice threatned to cast * Jezabel into a Bed of fire , why might not his mercy make , the very flames a soft bed to that his patient Martyr . XIII . When begun , ended . THe Scripture giveth us a very short account of some Battailes , as if they were flightes without sights , and the Armies parted as soone as met . as Gen 14. 10. 1 Sam. 31.1 2 Cro. 25. 22. Some will say the spirit gives in onely the summe of the successe , without any particular passages in acheiving it . But there is more in it , that so little is said of the fight . For sometime the Question of the Victory , is not disputed at all , but the bare propounding decides it . The stand of Pikes , oftimes no stand , & the footemen so fitly called as making more use of their feet then their hands . And when God sends a qualme of feare over the souldiers hearts , it is not all the skill and valour of their commanders , can give them a cordiall . Our late Warre hath given us some instances hereof . Yet let not men tax their Armyes for cowardise , it being probable , that the badnesse of such as staid at home of their respective sides , had such influence on those in field , that Souldiers hearts might be feare-broken , by the score of their sinnes , who were no Souldiers . XIIII . Too late , Too late . THe Elder Brother laid a * sharpe and true charge against his Brother prodigal , for his riot and luxury . This nothing affected his Father , the mirth , meat , musick at the feast , was notwithstanding no whit abated . Why so ? Because the elder Brother was the younger in this respect , & came too late . The other had got the speed of him , having first accused himselfe , ( 9 verses before ) and already obtained his pardon . Satan , ( to give him his due ) is my Brother , and my elder by creation . Sure I am , hee will be my greivous accuser . I will endeavour to prevent him , first condemning my selfe to God my Father . So shall I have an Act of indempnity before he can enter his action against mee . XV . Lawfull Stealth . I find two ( husband and wife ) both stealing , and but one of them guilty of felony . And Rachel * had stolne the Images that were her Fathers , and Jacob stole away unawares to Laban the Syrian . In the former a complication of Theft lying , sacriledge , and Idolatry ; In the latter no sin at all . For what our conscience tels us is lawfull , and our discretion , dangerous , it is both conscience and discretion to doe it with all possible secrecy . It was as lawfull for Jacob in that case privately to steale away , as it is for that man , who findes the Sun-shine too hot for him , to walke in the shade . God keep us from the guilt of Rachels stealth . But for Jacobs stealing away , one may confess the fact , but deny the fault therein . Some are said to have gotten their life for a prey if any , In that sense , have preyed on , ( or if you will ) plundered their own liberty , stealing away from the place , where they conceived their selves in danger , none can justly condemne them . XVI . Text improved . I Heard a Preacher take for his Text , Am I not thy Asse , * upon which thou hast ridden ever since I was thine unto this day , was I ever wont to doe so unto thee ? I wondred what he would make thereof , fearing hee would starve his Auditors for want of matter . But hence he observed . 1. The siliest and simplest being wronged , may justly speake in their own● defence . 2. Worst men , have 〈◊〉 good Title to their own● Goods . Balaam a Sorcerer yet the Asse confesseth twise he was his . 3. They who have done many good offices , and faile in one , are often not onely unrewarded for former service , but punished for that one offence . 4. When the creatures formerly officious to serve us , start from their wonted obedience ( as the Earth to become barren and Aire pestilential ) man ought to reflect on his owne sinne as the sole cause thereof . How fruitfull are the seeming Barren places of Scripture . Bad Plow-men , which make Balkes of such Ground . Wheresoever the surface of Gods Word doth not laugh and Sing with Corne , there the heart thereof within is merry with Mines , affording , wherenot plaine matter , hidden mysteries . XVII . The Royall bearing . GOd is said to have brought the Israelites out of Aegypt an * Aeagles-wings . Now Eagles , when removing their Young-ones , have a different posture from other Foule , proper to themselves ( fit it is that there should be a distinction betwixt Soveraigne and Subjects ) carrying their prey in their Talons , but young ones on their backs , so interposing their whole bodyes betwixt them and harme . The Old Eagles body , is the young Eagles-sheild , and must be shott through , before her young ones can be hurt . Thus God , in saving the Iewes , put himselfe betwixt them and danger . Surely God so loving under the law , is no lesse gracious in the Gospell : Our soules are better secured , not onely above his Wings , but in his body ; your life is hid * with Christ in God . No feare then of harme , God first must be pierced , before wee can be prejudiced . XVIII . None to him . IT is said of our Saviour , his Fan * is in his hand . How well it fits him , and he it ? could Satans clutches snatch the Fan , what worke would he make ? He would Fan , as he doth * winnow , in a tempest , yea , in a Whirle-winde , and blow the best away . Had man the Fan in his hand especially in these distracted times , out goes for Chaffe , all oposite to the opinions of his party Seeming sanctity wil carry it away from such who with true , ( bu● weak grace , ) have ill natures and eminent corruptions . There is a kind of darnell , called Lolium Murinum because so counterfeiting Corne , that even the Mice themselves , ( experience should make them good Tasters , ) are sometimes deceived therwith . Hypocrites in like manner so act holinesse , that they passe for Saints before men , whose censures often barne up the chaffe , and burne up the graine . Well then ! Christ for my share . Good luck have hee with his honour . The Fan is in so good a hand , it cannot be mended . Onely his hand , who knowes hearts is proper for that employment . XX . Humility : IT is a strange passage , Rev. 7.13 , 14. And one of the Elders answered saying unto mee , what are these who are arrayed in white robes , and whence came they ? And I said unto him , Sir , thou knowest . And he said unto me , these are they who have come out of great Tribulation , &c. How comes the Elder when asking a question to be said to answer ? On good reasō : for his Quaere in effect , was a resolution , He ask't St. Iohn , not because he thought he could , but knew he could not answer . That Johns ingenuous confession of his ignorance might invite the Elder to inform him . As his Question is called an answer , so Gods Comm●nds are Grants . When he enjoynes us , Repent , Believe , it is onely to draw from us a free acknowledgment of our impotency to performe his commands . This confession being made by us , what he enjoynes he will enable us to doe . Mans owning his weaknesse , is the onely Stock for God thereon to graft the grace of his assistance . MEDITATIONS on the TIMES . I. Name-Generall . HEber had a Sonne borne in the dayes when the * Earth was divided . Conceive we it just after the Confusion of Tongues , when Mankind was parcelled out into severall Colonies . Wherefore Heber to perpetuate the memorie of so famous an accident , hapning at the birth of his Sonne , called him Peleg , which in the Hebrew tongue signifieth Partition or Division . We live in a Land and Age of dissention . Counties , Cities , Townes , Villages , Families , all divided in opinions , in affections . Each man almost divided from himselfe , with feares and distractions . Of all the children , borne in England within this last five yeares and brought to the Font , ( or if that displeas , to the Bason ) to be baptized , every Male may be called Peleg , and Female , Palgah in the sad Memoriall of the time of their Nativity . II. Wofull Wealth . BArbarous is the custome of some English People on the Sea side , to prey on the goods of poore shipwrack't Merchants . But more divelish in their designe , who make false fires , to undirect Sea-men in a Tempest , that thereby from the right Road , they may be misled into danger and destruction . England hath been toss'd with an Hirricano of a civill Warre . Some men are said to have gotten great wealth thereby . But it is an ill leap when men grow rich per saltum , taking their rise from the miseries of a Land , to which their owne sinnes have contributed their share . Those are farre worse , ( and may not such be found ? ) who by cunning insinuations , and false glosings , have in these dangerous dayes trained and betrayed simple men into mischeife . Can their pelfe prosper ? not got by valour or industry , but deceit ; surely it cannot be wholsome , when every morsell of their meate is Mummie , ( good Physick but bad food ) made of the corps of mens estates . Nor will it prove happy , it being to be feared , that such who have been enriched with other men's Ruines , will be ruined by their own riches . The child of Ten yeares , is old enough to remember the beginning of such men's Wealth , and the man of threescore and ten is young enough to see the ending thereof . III. A new Plot . VVHen Herod had beheaded Iohn the Baptist , some might expect that his Disciples would have done some great matter , in revenge of their Masters Death . But see how they behave themselves . And his * Disciples came and tooke up the body and buried it , and went and told Iesus . And was this all ? and what was all this ? Alasse poore men ! It was some solace to their sorrowfull Soules , that they might lament their losse to a fast friend , who though for the present unable to helpe , was willing to pitty them . Hast thou thy body unjustly imprisoned , or thy goods violently detained , or thy credit causelesly defamed ? I have a designe whereby thou shalt revenge thy selfe , even goe and tell IESUS . Make to him a plaine and true report of the manner and measure of thy sufferings , Especially there being a great difference betwixt IESVS then clouded in the flesh , and IESVS now shining in glory , having now as much pitty and more power to redresse thy greivances . I know it is counted but a cowardly Trick , for Boyes when beaten but by their equals , to cry that they 'l tell their Father . But during the present necessitie , it is both the best wisedome and valour , even to complaine to thy Father in Heaven , who will take thy case into his serious consideration . IIII. Providence . MArvelous is Gods goodnesse , in preserving the young Ostridges . For the old one , leaveth her * Egges in the earth , and warmeth them in the dust , forgetting that the foot may crush them , or that the wild Beast may breake them . But Divine providence so disposeth it , that the bare Nest hatcheth the Egges , and the warm'th of the sandy Ground discloseth them . Many Parents ( which otherwise would have been loving Pelicans ) are by these unnaturall Warres , forced to be Ostridges to their own children , leaving them to the Narrow mercy of the wide world . I am confident that these Orphanes ( So may I call them whilst their Parents are a live ) shall be comfortably provided for . when worthy Master Samuel Herne famous for his living , preaching , and writing lay on his death Bed , ( rich onely in goodnesse and children ) his Wife made much womanish lamentation , what should hereafter become of her little ones , Peace ( sweet heart said hee ) that God who feedeth the * Ravens will not starve the Hernes . A speech censured as light by some , observed by others as propheticall , as indeed it came to passe , that they were well disposed of . Despaire not therefore O thou Parent of Gods blessing for having many of his blessings , a numerous off-spring . But depend on his providence for their maintenance : finde thou but faith to believe it , he will finde meanes to effect it . V. Coles * for Fagot . IN the dayes of King Edward the sixth when Bonner was kept in Prison , reverend Ridley having his Bishoprick of London would never goe to Dinner at Fulham without the company of Bonners * Mother and Sister ; The former alwayes sitting in a chaire , at the upper end of the Table , these Guests , were as constant as Bread and Salt at the board , no meale could be made without them . O the meeknesse , and mildnesse of such men as must make Martyres ! Active charity alwayes goes along with passive obedience . How many Ministers Wives & childrē , now adayes are outed of house and home ready to be starved , How few are invited to their Tables , who hold the sequestrations of their Husbands or Fathers benefices ? Yea many of them are so farr from being bountifull , that they are not just , denying or detaining from those poore soules that pittance , which the Parliament hath alotted for their maintenance . VI . Fugitives over taken . THe City of Geneva is seated in the Marches of severall Dominions , France , Savoy , Switzerland ; Now it is a Fundamentall Law in that signiory , to give free accesse to all Offenders , yet so as to punish their Offence , according to the custome of that place wherein the fault was committed . This necessary severity doth sweep their state from being the sink of Sinners , the Rendevouz of Rogues , and Head-Quarters of all Malefactors , which otherwise would fly thither in hope of Indempnity . Herein I highly aprove the Discipline of Geneva . If we should live to see Churches of severall Governments permitted in England , it is more then probable that many Offenders , not out of conscience , but to escape Censures , would fly from one Congregation to another , What * Nabal said snllenly and spightfully , one may sadly foresee , & fore-say of this Land , many servants now adayes will breake every man from his Master ; many guilty persons abandoning that Discipline under which they were bred and brought up , will shift and shelter themselves under some new Model of Government . Well were it then if every man , before he be admitted a Member of a new Congregation , doe therein first , make satisfaction for such scandalous sinnes , whereof he stands justly charged in that Church which he deserted . This would conduce to the advanceing of vertue and the retrenching of notorious licentiousnesse . VII Both and Neither . A City was built in Germany upon the River Weser , by Charles the Emperour , & Vuidekind , First Christian-Duke of Saxony ; and because both contributed to the Structure thereof , it was called * MYNETHYNE , ( at this day , by corrupt pronunciation Mindin ) to shew the joynt-interest both had in the place . Send Lord , in thy due time , such a Peace in this Land , as Prince and People may share therein ; that the Soveraigne might have what hee justly calls myne , his lawfull Prerogative , and leave to the Subjects their Propriety . Such may be truely termed an Accommodation which is ad commmodum utriusque for the benefit of both parties concerned therein . VIII . Fed with Fasting . THe Salmon may passe for the Ridle of the River . The oldest fisherman never as yet met with any meate in the maw thereof , thereby to advantage his conjecture on what Bil of fare that fish feedeth . It eats not flys with the Pearch , nor swollowes wormes with the Roach , nor suckt dew with the Oisters , nor devoureth his fellow fishes with the Pike , what hath it in the water , but the water ? yet Salmons grow great , and very fat in their season . How doe many ( exiles in their owne country ) subsist now adayes of nothing , and wandering in a wildernesse of want ( except they have Manna miraculously from Heaven ) they have no meate on earth from their owne meanes . At what Ordinary or rather Extraordinary do they diet ? that for all this have cheerefull faces , light hearts , and merry countenances . Surely some secret comfort supports their soules . Such never desire , but to make one meale all the days of their lives , on the * continuall Feast of a good conscience . The Fattest Capons yeild but sad Merry-thoughts to the greedy Glutton , in comparison of those delightfull dainties which this Dish dayly affords such , as feed upon it . IX . Bare in fat Pasture . FOrresters have informed mee , that Out-lodging Deere are seldom seen to be so fat as those as keep themselves within the Parke . Whereof they assigne this Reason that those Straglers ( though they have more ground to range over , more Grasse and Graine to take their repast upon , yet they ) are in constant feare as if conscious , that they are Trespassers , being out of the Protection , because out of the Pale of the Parke . This makes their Eyes and Eares alwayes to stand Sentinells for their mouthes , least the Master of the ground pursue them for the dammage done unto him . Are there any which unjustly possesse the Houses of others ? Surely such can never with quiet and comfort enjoy either their places or themselves . Thy alwayes listen to the least Noise of Newes , suspecting the Right owner should be reestated , whose restitution of necessity inferres the others Ejection , Lord that though my meanes be never so small , grant they may be my meanes , not wrongfully detained from others , having a truer Title unto them . X. Much good doe you . ONe * Nicias a Philosopher having his shooes stollen from him , may they ( said he ) fit his feet that tooke them away . A wish at the first view very harmelesse , but there was that in it , which poysoned his charity into a malicious revenge . For he himselfe had hurl'd or crooked feet , so that in effect he wish'd the Theefe to be lame . Whosoever hath plundred mee of my Bookes and Papers , I freely forgive him ; and desire that he may fully understand & make good use thereof , wishing him more joy of them , then he hath right to them . Nor is there any Snake , under my Herbes , nor have I ( as Nicias ) any Reservation , or latent Sense to my selfe , but from my heart doe desire , that to all purposes and intents my Bookes may be beneficiall unto him . Onely requesting him , that one passage in his ( lately my ) Bible [ namely Eph 4. 28. ] may be taken into his serious consideration . XI . The use of the Alphabet . THere was not long since a devout , but ignorant Papist dwelling in Spaine . He perceived a necessity of his owne private Prayers to God , besides the Pater Nosters , Ave Maries , &c. used of course in the Romish Church . But so simple was he , that how to pray hee knew not . Onely every morning humbly , bending his knees , and lifting up his Eyes , and hands to Heaven , he would deliberately repeate the Alphabet . And now ( said he ) O good God put these letters together to spell syllables , to spell words , to make such sense , as may bee most to thy glory , and my good . In these distracted times , I know● what generalls to pray for . Gods glory , Truth and Peace , his Majesties honour , Priviledges of Parliament , liberty of Subjects , &c. But when I des●nd to particulars , whē , how , by whom I should desire these things to be effected I may fall to that poorepious mans . A. B. C. D. E. &c. XII . The good effect of a bad cause . GOd in the Leviticall Law , gave this reward , to the woman causelesly suspected of her Iealous husband , that the bitter water , which she was to drinke in the Priests presence , should not onely doe her no harme , but also procure her children , * if barren before . that water ( drunk by her to quench the fire of her husbands jealousie , ) proved like the Spaw unto her , so famous for causing fruitfulness . Thus her innocence was not onely cleared , but crowned . His gracious Majesty hath been suspected to be Popishly inclined . A suspition like those mushroomes , which Pliny * recounts amongst the miracles in nature , because growing without a Roote . Well he hath passed his purgation , a bitter Mornings-Draught , hath he taken downe for many yeares together . See the operation thereof ; his constancy in the Protestant Religion , hath not onely been assured to such who unjustly were jealous of him , but also by Gods blessing , he dayly growes greater , in men's hearts , pregnant with the love and affection of his subjects . XIII . The child man . Iohn Gerson the pious and learned Chancelour of Paris , beholding and bemoaning the generall corruption of his Age , in doctrine and manners , was wont to get a * Quire of little children about him , and to intreate them to pray to God in this behalfe . Supposing their prayers , least defiled with sinne , and most acceptable to heaven . Men now adayes are so infected with 〈◊〉 alice , that little children are the best chaplaines to pray for their Parents . But O where shall such be found , not resenting of the faultes and factions of their Fathers ? Gersons plot will not take effect . I will try another way . I will make my addresse to the Holy child Jesus , So is he stiled * even when glorified in Heaven ; not because he is still under Age ( like Popish Pictures , placeing him in his Mothers armes and keeping him in his constant infancy ) but because with the strength and perfection of a man he hath the Innocence and humility of a child Him onelywill I employ to interceed for me . XIIII . Worse , before better . STrange was the behaviour of our Saviour , towards his beloved Lazarus , * informed by a messenger of his sicknesse he aboade two dayes still in the place where I was . Why so slow ? bad sending him , or to him , on a dying mans errands . But the cause was , because Lazarus was not bad enough for Christ to cure , intending not to recover him from sicknesse , but revive him from Death , to make the glory of the miracle greater . England doth lie desperately sick , of a violent disease in the Bowels thereof . Many messengers we dispatch ( monthly fasts , weekly Sermons , daily Prayers ) to informe God of our sad condition . He still stayes in the same place , yea , which is worse , seemes to go backward , for every day lesse likely-hood , lesse hope of helpe . May not this bee the reason that our Land must yet bee reduced to more extremity , that God may have the higher honour of our Deliverance . XV . All sinne , all suffer . THE Mariners that guided the ship in the Tempest , Acts 27.32 . had a designe for their owne safety with the ruine of the rest ; intending ( under pretence of casting out an Anchor ) to escape in a Bo●te , by themselves . But the Soldiers prevented their purpose , and cut off the cord of the Boate , and let it fall into the Sea . One and all : all sinck , or all save . Herein their Martiall Law did a piece of exemplary Justice . Doe any intend willingly ( without speciall cause ) to leave the Land , so to avoid that misery which their sinnes with others have drawne upon it ; might I advise them , better mourne in , then move out of Sad Zion . Hang out the * Scarlet lace at the casement , ( eyes made red withsorrow for sinne ) but slide not downe out of the window without better warrant . But if they be disposed to depart , and leave their native Soyle , let them take heede their Fly-boate meets not with such Souldiers as will send them back , with shame and sorrow , into the Ship againe . XVI . Eate worthily . SAul being in full pursuite of the flying Philistines made a Law , that no Israelite should * eat untill evening . But it was the judgement of Jonathan that the Army if permitted to eate had done greater execution on their Enemies . For time so lost was gained being layed out in the necessary refection of their bodyes . Yea marke the issue of their long fasting . The People at night coming with ravenous Appetites did eat the fles● with the * bloud , to the provoaking of Gods anger . Many English people having conquered some stes●ly lusts which fight against their soules , were still chasing them , in hope finally to subdue them . Was it a pious or politique designe to forbid such the r●ceiving of the Sacrament ; their spirituall food ? I will not positively conclude that such if suffere● to strengthen themselves with that heavenly repast , had thereby been enabled more effectually to cut downe their corruptions . Onely two things I will desire . First that such Jonathans , who by breaking this custome have found benefit to thēselves , may not be condemned by others . 2ly I shal pray that two hungry yeares make not the third a glutton . That Communicants , two twelve moneths together forbidden the Lords Supper , come not , ( when admitted thereunto ) with better stomach then heart , more greedinesse then preparation . XVII . Devotions Duplicat . VVHen the Iewish Sabbath in the Primitive times , was newly changed into the Christians-Lords . day , many devout people , twisted both together in their Observation , abstaining from servile-Workes , and keeping both Saturday and Sunday wholy for holy Employments . During these Civill Warres , Wednesday and Fryday Fasts have been appointed by Different Authorities . What harme had it been , if they had been both generally observed . But alas ! When two Messengers being sent together on the same Errand fall out and fight by the way , will not the worke be worse done then if none were employed ? In such a Paire of fasts it is to be feared that the divisions of our Affections rather would increase then abate Gods Anger against us . Two Negatives make an Affirmative . Dayes of humiliations are appointed for men to deny themselves , and their sinfull Lusts. But doe not our two Fasts more Peremptorily affirme and avouch our mutuall malice and hatred ? God forgive us , we have cause enough to keepe ten but not care enough to keepe one monethly day of huiliation . XVIII . Law to themselves . SOme 60. yeares since in the Vniversity of Cambridge it was solemnly debated betwixt the H●ads , to debarre young Schollers of that liberty allowed them in Christmas , as inconsistent with the discipline of Students . But some grave Governours maintained the good use thereof , because thereby in twelve dayes they more discover the dispositions●of Schollers then in twe ve moneths before . That a vigilant vertue indeed , which would be earely up at prayers and Study , when all Authority to punish lay a sleepe . Vice these late yeares hath kept open house in England . Welcome all commers without any examination . No Penance for the Adulterer , stocks for the drunkard , Whip for the petty Larciner , Brand for the Felon , Gallowes for the Murderer . God all this time us tries as he did * Hezekiah , that he might know all that is in our hearts , Such as now are chast , sober , just , true , shew themselves acted with a higher Principle of Piety , then the ●are a voyding of Punishment . XX . The new disease . THere is a desease of Infants ( and an In●ant-disease , having ●carcely as yet gotten a proper name in Latin ) cal●ed the Ricketts . Wherein the Head waxeth too great , whil'st the Legges , and lower parts waine too Little . Awoman in the West hath happily healed many , by Cauterizing the Veine behind the Eare . How proper the Remedy for the Malady I engage not , experience oftimes out-doing Art , whil'st wee behold the Cure easily effected , and the naturall cause thereof hardly assigned . Have not many now adaies the same sicknesse in their Soules ? their Heads swelling to a vast proportion , and they wōderfully inabled with knowledge to discourse . But alasse how little their Leggs ? Poore their Practise , and lazy their Walking in a godly conversation . Shall I say that such may be cured by searing the Veine in their Head , not to hurt their hearing , but hinder the ( itching ) of their eares . Indeed his Tongue deserves to be burnt , that tlekes of searing the eares of others ; For faith commeth by hearing . But I would have men not heare fewer Sermons , but heare more in hearing fewer Sermons . Lesse Preaching better heard , ( Reader lay the Emphasis , not on the word Lesse , but on the Word better ) would make a wiser and stronger Christian , digesting the Word from his head into his heart to practice it in his Conversation . MEDITATIONS on all kind of PRAYERS . 1. Newly awaked . BY the Leviticall Law , the firstling of every cleane Creature which opened the * Matrix was holy to God . By the morall Analogy thereof , this first glance of mine Eyes , is due to him . By the custome of this Kingdome , there accreweth to the Land-Lord a fine and Herriot from his Tenant , taking a further Estate in his Lease . I hold from God this clay Cottage of my Body ; ( An homely Tenement , but may I in some measure be assured of a better before outed of this . ) Now being raised from last nights sleepe I may seeme to renue a life . What shall I pay to my Land-Lord ? even the best quick creature which is to be found on my Barren Copy-hold namely the calves of my lips , praising him for his Protection over mee . More he doth not aske , lesse I cannot give , yea such is his goodnesse and my weaknesse , that before I can give him thankes , he giveth me to be thankfull . II. Family-Prayer . LOng have I search't the Scriptures to find a positive precept enioyning , or precedent observing dayly Prayer in a Family , yet hitherto have found none proper for my purpose . Indeed I read , that there was a * yearely Sacrifice offered at Bethlehem for the Family of Iesse ; but if hence we should inferre Household holy dutyes , others would conclude they should onely be Annuall . And whereas it is said , poure out thine indignation on the heathen , and on the Families which have not called on thy name , the word taken there in a large acception reproveth rather the want of nationall , then domesticall service of God . But let not propha● nesse improve it selfe , o● censure family-Prayer for will-w●rship , as wanting ● warrant in Gods word . For where God injoyneth a generall du y as to ●erve and feare him , there ●ll p●rticular meanes , ( wh●reof Prayer a Principall ) t●nding thereun●o are commanded . And ●urely the Pious House●olds of * Abraham , * Io●hua , and * Cornelius , had ●ome holy Exercises to ●hemselves , as broader ●hen their personall devotion , so narrower then the publique service , just adequate to their owne private family . III. Selfe without Other-selfe . SOme loving Wife may perchance be ( though not angry with ) grieved at her Husband , for excluding her from his Private Prayers , thus thinking with herselfe ; Must I be discommoned from my Husbands Devotion ? what ? Severall Closset-Chappells , for those of the same Bed and Board ? Are not our credits embarqud in the same Bottom , so that they swim or sinke together ? May I not be admitted an Auditour at his Petitions , were it onely to say AMEN thereunto ? But let such a one seriously consider what the * Prophet saith , The Family of the House of David apart , and their Wives apart ; the Family of the House of Nathan apart , & their Wives apart . Personall private Faults must be privately confessed . It is not meet , shee should know all the Bosom sins of him , in whose Bosom she lieth . Perchance being now offended , for not hearing her Husbands Prayers she would be more offended , if shee heard them . Nor hath s●e just cause to complaine , seeing herein Nathans Wife , is equall with Nathan himselfe ; what liberty she alloweth , is allowed her , and may as well as her Husband claime the priviledge privately and Apart to power forth her soule unto God in her daily devotions . Yet man and wife , at other times ought to communicate in their prayers , all other excluded . IV. Groanes . HOw comes it to passe that Groanes made in men by Gods Spirit cannot bee uttered ? I finde two Reasons thereof . First , because those Groans are so low , and little , so faint , fraile , and feeble , so next to nothing ; these still-borne Babes only breath without crying . Secondly , because so much diversity , yea contrariety of Passion , is crowded within the compasse of a Groane . In it is comprized sorrow for our sins , joy in Christ , fear of hell , hope of heaven , love of God , hatred of sinne . Now as when many men at the same time pressing out at a narrow Wicket , all stick , and stop each other , so no wonder if so many passions at the same time , striving to vent themselves at the na●row Outlet of a Groane , are stayed from being expressive , and the Groane become unutterable . How happy is their condition , who have God for their Interpreter ? who not onely understands what they do , but what they would say . Daniel could tell the meaning of the Dreame , which Nebuchadnezzar had forgotten . GOD knowes the meaning of those Groanes which never as yet knew their owne meaning , and understands the Sense of those Sighes , which never understood themselves . V. Ejaculations their use . EIaculations are short Prayers , darted up to God on emergent occasions . If no other Artilery had been used this last seven yeares in England , I will not affirme more soules had been in heaven , but fewer corpes had been buried in Earth . O that with David we might have said my heart * is fixed , being lesse busied about fixing of Muskets . The principall use of Ejaculations , is against the fiery * dartes of the I evill . Our Adversary inje●s , ( how he doth it God k●owes , that hee doth it we know , ) bad motions into our hearts , and that we may be as nimble with our Antidotes , as he with his poysons , such short prayers are proper and necessary . In bard H●vens ( so choacked up with the envious sands that great Ships drawing many soote water can not come neare ) lighter and lesser Pinnasses may freely and safely arive . When wee are time-bound , placebound , or person bound , so that wee cannot compose our selves to make a large solemn prayer , this is the right instant for Ejaculations , whether orally uttered , or onely poured forth in wardly in the heart . VI . Their Priviledge . EIaculations take not up any roome in the Soule . They give liberty of callings , so that at the same instant one may follow his proper vocation . The husbandman may dart forth an Ejaculation and not make a balke the more . The Seaman never the lesse steere his ship right , in the dark'st night . Yea the Soldier at the same time , may shoot out his Prayer to God , and aime his Pistoll at his Enemy , the one better hitting the marke for the other . The feild wherein Bees feed is no whit the barer for their biting , when they have tooke their full re past on flowers or grasse , the Ox may feed , the sheep fat on their reversions . The reason is because those little chymists destil onely the refined part of the floure , leaving the grosser substance thereof . So Ejaculations bind not men to any bodily observance , onely busie the spirituall half , which maketh them consistant with the prosecution of any other Imploiment . VII . Extemporary Prayers . IN Extemporary prayer what men most admire God least regardeth . Namely the volubility of the tongue . Herein a Tertullus may equal , yea exceed Saint . Paul himselfe whose * speech was but meane . O , it is the heart , keeping time and tune with the voyce which God listneth unto . Otherwise the nimblest Tongue tires , and loudest voyce growes dumbe before it comes halfe way to heaven . Make it ( said God to Moses ) in all * things , like the patterne in the mount . Onely the conformity of the wordes with the mind , mounted up in heavenly Thoughts is acceptable to God . The gift of extemporary Prayer , ready utterance may be bestowed on a Reprobate , but the grace thereof , [ religious aflections ] is onely given to Gods Servants . VIII . Their causelesse Scandall . SOme lay it to the charge of Extemporary prayers , as if it were a diminution to Gods Majesty to offer them unto him , because ( alluding to Davids expression to * Ornan the Jebufite , ) they cost nothing , but come without any paines or industry to provide them . A most false aspersion . Surely preparation of the heart , ( though not premeditation of every word ) is required thereunto . And grant the party praying at that very instant fore-studieth not every expression , yet surely he hath formerly laboured with his heart and tongue too , before he attained that dexterity of utterance , properly and readily to expresse himselfe . Many houres in night no doubt he is waking , and was by himselfe practising Scripture phrase , and the language of Canaan , wl ilst such as censure him , for his lazinesse , were fast a sleep in their ●eds . Supp● one should make an entertainment for strangers with flesh , fish , foule , Venison , fruit , all out of his owne fold , field , ponds , Parke , Orchard , will any say that this feast cost him nothing who made it ? Surely although all grew on the same , and for the present he bought nothing by the penny , yet he or his Ancestors for him did at first dearely purchase these home-accommodations , when that this entertainment did arise . So the party who hath attained the faculty and facility of extemporary Prayer , ( the easie act of a laborious habit ) though at the instant not appearing to take paines , hath bin formerly industrious with himselfe , or his parents with him ( in giving him pious education ) or else hee had never acquired so great perfection , seeing only long practice makes the Pen of a ready writer . IX . Night-Prayer . DEath in Scripture is compared to Sleepe . Well then may my night-Prayer be resembled to making my will . I will be carefull not to die intestate ; as also not to deferre my will-making , till I am not Compos mentis till the Lethargie of drousinesse seize upon mee . But being in perfect memory I bequeath my soule to God ; the rather because I am sure the Divell will accuse mee when sleeping . O the advantage of spirits above bodyes ! If our Clay-Cottage be not cooled with rest , the Roofe falls a fire . Satan hath no such need : the * Night is his fittest time . Thus mans Vacation is the Terme for the Beasts of the Forrest , they move most , whil'st he lies quiet in his bed . Least therefore , whilst Sleeping I be out-lawed for want of appearance to Satan's charge ; I committ my cause to him , who neither ●mbers nor sleepes ; ANSWER FOR ME O MY GOD . X. A Nocturnall . DAvid surveying the Firmament , brake forth into this consideration , When I considered the Heavens the worke of thy Fingers , the * Moon & thestarres , which thou hast created ; What is man &c. How cometh he to mention the Moone and Starres , and omitt the Sunne . The other being but his Pensioners , shining with that exhibition of Light , which the bounty of the Sun alots them . It is answered ; this was Davids night meditation , when the Sunne departing to the other World , left the lesser lightes onely Visible in Heaven , and as the Skie is best beheld by Day in the glory thereof , so it is best surveyed by Night , in the variety of the same . Night was made for man to rest in . ●ut when I cannot sleep , may I with this Psalmist entertaine my waking , with good Thoughts . Not to use them as Opium , to invite my corrupt nature to 〈◊〉 , but to bolt out bad thoughts , which otherwise would possesse my soule . XI . Set Prayers . SEt Prayers are prescript Formes of our own , or others composing such are lawfull for any , and needfull for some to use . Lawfull for any . Otherwise God would no● have appointed the Priests , ( presumed o● themselves best able to pray ) a forme of blessing the people . Nor would our Saviour have set u● his Prayers , which ( as the Towne-Bushell is the Standard both to measure Corne , and other Bushels by , ) is both a Prayer in it selfe , and a pattern or plat-forme of Prayer , such as accuse Set-formes to be pinioning the wings of the Dove , will by the next returne affirme that Girdles and Garters made to strengthen and adorne , are so many shackles and fetters , which hurt and hinder mens free motion . Needfull for some . Namely for such who as yet have not attained ( what all should endeavour ) to pray extempore , by the Spirit . But as little children , ( to whom the plainest and evenest Roome at first , is a Labarinth ) are so ambitious of going , an-hye-lone , that they scorne to take the guidance of a Forme , or Bench to direct them , but will adventure by themselves , though often to the cost of a knock and a fall : So many confesse their weaknes in denying to confesse it , who refuseing to be beholden to a set-forme of Prayer , preferre to fay non-sence rather then nothing in their extempore Expressions . More modesty , and no le●e Piety it had been for such men , to have prayed longer with Set-formes , that they might pray better without them . XII . The same againe . IT is no base and beggerly shift , ( arguing a narrow and necessitous heart ) but a peice of holy and heavenly Thrist often to use the same Prayer againe . Christs Practice is my Directory herein , who the third time said the same * words . A good Prayer is not like a Stratagem in Warre to be used but once . No , the oftener , the better . The cloathes of the Israelites whilst they wandered fortie yeares in the Wildernesse , never waxed old as if made of Perpetuano indeed . So a good Prayer , though often used is still fresh and faire in the Eares and Eyes of Heaven . Despaire not then thou simple Soule ; who hast no exchange of Raiment , whose Prayers cannot appeare every day , at heavens Court , in new cloaths Thou maist be as good a Subject , though not so great a Gallant , coming alwayes in the same sute . Yea perchance the very same , which was thy Fathers and Grand-Fathers before thee , ( a well composed Prayer is a good Heire-toome in a family , & may hereditarily bedescended to many Generations , ) But know thy comfort , thy Prayer is well know to he●ven to it , which it is a co●stant customer . Onely adde new , or new degrees of old affections thereunto , and it will be acceptable to God , thus repaired , as if new erected . XIII . Mixt-Prayers . MIxt-Prayers are a methodicall composition , ( no casuall confusion ) of extempore and Premeditate Prayers put together . Wherein the Standers , still are the same , and the essentiall Parts , ( confession of sin , begging of Pardon , craving grace for the future , thanking God for former Favours &c. ) like the Bones of the Prayer remaine alwayes unaltered . Whilst the moveable petitions ( like the flesh & Colour of thy Prayers ) are added , abridged , or altered , as Gods Spirit adviseth and enableth us , according to the emergencies of present occasions . In the Mid-land-Sea Galleys are found to be most usefull , which partly runne on the Legges of Oares , and partly flye with the Wings of Sailes , whereby they become serviceable both in a wind and in a calme . Such the conveniency of mixtprayer , wherein infused and acquired graces meet together , and men partly move with the brea the of the holy Spirit , partly row on by their owne Industry . Such medley prayers are most usefull , as having the stedinesse of premeditate , and the activity of extemporary prayer , joyned together . XIIII . Take your company along . IT is no disgrace for such who have the guift and grace of Extemporary prayer , sometimes to use a set-forme , for the benefit and behoof of others . Iaacob though he could have marched on a man's pace , yet was carefull not to over-drive the children , and Eewes * big with young . Let Ministers remember to bring up the R●re in their Congregations , that the meanest may goe along with them in their Devotions . God could have created the World ex tempore , in a moment , but was pleased ( as I may say ' , ) to make it premediatly in a set-method of six dayes , Not for his own , Ease , but our Instruction , that our Heads and Hearts might the better keep pace with his Hands , to behold and consider his Workmanship . Let no man disdaine to set his owne nimblenesse backward that others may goe along with him . Such degrading ones-selfe is the quickest proceeding in Piety , when men preferre the edification of others before their owne credit and esteeme . XV . Prayer must be Quotidian . AMongst other Arguments inforceing the necessity of Daily-Prayer , this not the least that Christ injoynes us to petition for dayly Bread . New-Bread we know is best , and in a spirituall sense , our Bread , ( though in it selfe as stale and moldie as that of the Gibeonites ) is every day new , because a new and hot blessing ( as I might say ) is dayly beg'd , and bestowed of God upon it . Manna must dayly be gathered , & not provisionally be hoorded up , God expects that men every day addresse themselves unto him , by petitioning him for sustenance . How contrary is this to the Common-practice of many . As Camells in Sandy-Countries are said to drink but once in seven dayes , and then in praesens , praeteritum , & futurum , for time past , present , and to come , so many , fumble this , last , 〈◊〉 next Weekes devotion all in a prayer . Yea some deferre all their praying till the last day . Constantine had a conceite that because Baptisme wash't away all sinns , he would not be baptized till his Death-bed , that so his soule might never loose the purity thereof , but immediately mount to Heaven . But sudden Death preventing him , he was not baptized at all , as some say , or onely by an Arrian Bishop as others a●irme . If any erroniously on the same supposition put off their Prayers to the last , let them take heed , least long delayed , at last they prove either none at all or none in effect . XVI . The Lords Prayer . IN this age wee begin to think meanely of the Lords Prayer , Oh how basely may the Lord think of our Prayers . Some will not forgive the Lords prayer for that passage therein , as we forgive them that trespasse against us . Others play the witches on this prayer . Witches are reported ( amongst many , other hellish Observations , whereby they oblige themselves to Satan ) to say the Lords prayer backwards . Are there not many , who though they doe not pronounce the syllables of the Lords prayer retrograde ( their discretion will not suffer them to be betraied , to such a non-sence sin , ) yet they transpose it in effect , desiring their Dayly-Bread , before Gods Kingdom come , preferring temporall benefits before heavenly blessings . Oh ; if every one by this marke should be tryed for a Witch , how hard would it goe with all of us . Lamiarum plena sunt omnia . XVII . All Best . AT the siedge and takeing of New-Carthage in Spaine there was dis●ention betwixt the Souldiers , about the Crown Murall due to him , who first footed the Walles of the City , Two pretended to the Crown . Parts were taken , and the Roman Army siding in factions , was likely to fall foule , and mutually fight against it selfe . Scipio the Generall prevented the danger by providing two Murall * Crownes , giving one to each who claimed it , affirming that on the examination of the prooffes , both did appeare to him at the same instant to climb the wall . O let us not set severall kinds of Prayers at varience betwixt themselves , which of them should be most usefull , most honourable . All are most excellent at several times , Crown Gro●nes , Crown Ejaculations , crown Extemporary , crown Sett , crown Mixt prayer , I dare boldly say , he that in some measure loves not all kind of lawfull Prayers , loves no kind of lawfull Prayers . For if we love God the Father , we can hate no Ordinance , his child though perchance an occasion may affect one above another . XVIII . All manner of Prayer . IT is an antient Stratagem of Satan , ( yet still he useth it , still men are cheated by it , ) to set Gods Ordinance at Variance , ( as the Desciples fell out amongst themselves ) which of them should be the greatest . How hath the Readers Pue been clash't against the Preachers Pulpit , to the shaking almost of the whole Church , whether that the Word Preached or read be most effectuall to Salvation . Also whether the Word pre●ch'd or catechiz'd , most usefull . But no Ordinance so abused as Prayer . Prayer hath been set up against Preaching , against Catech●zing , against it selfe . Whether publick or private , Church or Closet , Set or Extempore Prayer the best . See how St. Paul determines the controversie * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with all manner of Prayer , ( so the Geneva Translation ) and supplication in the Spirit . Preferring none , commending all lawfull Prayer to our practise . XX . To God alone . AMongst all manner of prayer to God , I find in Scripture neither promise , precept , nor Precedent to warrant Prayers to Saints . And were there no other reason , this would incourage me to pray to Christ alone because . St. Paul struck Elimas blind , Christ made blind Bartemeus See . St. Peter kill'd Ananias and Saphira with his Word , Christ with his Word revived dead Lazarus . The Disciples forbad the Synophaenician woman , to call after Christ , Christ called unto her after they had forbidden her . All my Saviours Workes are saveing workes , none extending to the death of mankind . Surely Christ being now in Heaven , hath not lesse goodnesse because he hath more glory , his Bowels still earn on us . I will therefore rather present my Prayers to him , who alwayes did heale , then to those who sometimes did hurt . And though this be no convinceing Argument to Papists , 't is a comfortable Motive to Protestants . A good Third , where so good Firsts and Seconds have been lay'd before . OCCASIONAL MEDITATIONS . I. Love & Anger . I saw two chil dren fighting together in the street . The Father of the one passing by , f●rch't his sonne away and corrected him ; the other lad was left without any check , though both were equally faulty in the Fray. I was halfe offended that , being guilty alike , they were not punished alike : But the Parent would only meddle with him over whom he had an undoubted Dominion , to whom he bare an unfayned affection . The wicked sinne , the Godly smart most in this world . God singleth out his owne sonnes , and beateth them by themselves : Whom hee loveth he * Chasteneth . Whilest the ungodly ; preserved from affliction , are reserved for destruction . It being needlesse that their haire should bee shaved with an hired * Rasor whose Heads are intended for the * Axe of divine Justice . II. Upwards , Upwards . HOW large Houses doe they build in London on little Ground ? Revenging themselves on the Narrownesse of their Roome with store of Stories . Excellent Arithmetick ! from the Roote of one Floore , to multiplie so many Chambers . And though painfull the climbing up , pleasant the staying there , the higher the Healthfuller , with clearer Light and sweeter Aire . Small are my Meanes on Earth . May I mount my Soule the higher in Heavenly Meditations , relying on divine providence ; ( he that fed many thonsands with * five Loaves , may feed me and Mine with the FIFTH PART of that one Loafe , that once was all mine . Higher my Soule ! higher ! In bodily Buildings , commonly the Garrets are most emptie , but my minde the higher mounted , will bee the better furnished . Let ●severance to Death bee my uppermost Chamber , the Roof of which Grace is the Pavement of Glory . III. Bew●re wanton wit . I saw an Indentu e too fairely engrossed ; for the writer ( beter Scrivener then Clearke ) had so filled it with flourishes that it hindred my reading thereof , the wantonnesse of his Pen made a new Alphabet , and I was subject to mistake his D●shes for reall Letters . What dammage hath unwarie Rhetorick done to Religion ? Many an innocent Reader hath taken Damas●en & Theophilact at their word , counting their eloquent Hyperboles of Christs pres●nce in the Sacrament , the exact Standards of their judgement , whence after ages brought in T●ansubstantiation . Yea from the Fa●hers elegant Apostraphe'es to the D●ad ( lively Pictures by hasty Eyes may be taken for living Persons ) Prayers to Saints tooke their Originall . I see that truths Secretary must use a set Hand , in wrighting important points of Divinity . Ill dancing for nimlle Wits , on the Precipisses of dangerous Doctrines . For though they cscape by their agility , others ( encouraged by their examples ) may bee brought to destr●ction . IV. Ill. done Un done . I Saw one● , whether ●ut of haste , or want 〈◊〉 skill , put up his Sword the wrong way ; It cut even when it was sheathed , the edge being transposed where the back should have been : So that , perceiving his errour , he was feigne to draw it out , that hee might put it up againe . Wearied and wasted with civill Warre , Wee that formerly loathed the Mann● of Peace ( because Common ) could now be content to feede on it , though full of Wormes and putrified : Some so desirous thereof that they care not on what Termes the Warre be ended , so it bee ended : But such a Peace would bee but a Truce , and the conditions thereof would no longer bee in force , then whilest They are in Force . Let us pray that the Sword be sheathed the right way , with Gods glory ; and without the dangerous dslocation of Prince and Pe●ples Right : otherwise it may justly be suspected , that the Sword put up , will be drawn out again , And the Articles of an i●l Agreement , though engrossed in Parchment , not take effect , so long as Paper would continue . V. A Pace a pace . ROwing on the Thames , the waterman confirmed mee in what formerly I had learnt from the Maps ; how that River westward runnes so crooked as likely to lose it selfe in a Labyrinth of its owne making . From Reading to Lon●on , by land , thirty by water an hundred miles . So wantonly that Streame disporteth it selfe , as if as yet unresolved whether to advance to the Sea , or retreat to its fountain . But the same being past London ( as if sensible of its former Lazinesse , and fearing to be checkt of the Ocean , the mother of all Rivers , for so long loytering ; or else , as if wearie with wandring and loth to lose more way : Or lastly , as if conceiving such Wildenesse inconsistent with the Gravity of his Channel , now grown old , and ready to bee ●urted in the Sea ) runnes in so direct a Line , th●t from London to Gravesend , the number of the 〈◊〉 are eq●ally twenty both by Land and by Water . Ala● ! How much of my life is lavisht away ? Oh the Intricacies , Windings , Wandrings , Turnings , Tergiversations of my dece●full Youth ! I have lived in the middest of a crooked Generation * , and with them have turned aside unto * crooked wa●es . High time it is now for mee to make Streight * Paths for my feet and to redeeme what is past , by amending what is present and to come . Flux , Flux ( in the Germa●ne Tongue ; Quick , Quick ) was a Mot●o of B●shop * Jewels , presaging the approach of his Death . May I make good use thereof , Make haste , Make haste , God knows how little time is l●st me and may I bee a good Husband to improve the short remnant thereof . VI . Alwaies the Rising Sunne . I Have wondred why the Romish Church do not pray to Saint Abraham , Saint David , Saint Hezekiah , &c. as well as to the Apostles , and their Successors since Christs time ; For those antient Patriarks , by the confession of Papists , were long since relieved out of Lim bo ( soon out , who were never in ) and admitted to the sight and presence of God , especially Abraham , being Father of the Faithfull , as well Gentile as ●ew , would ( according to their Principles ) bee a proper Patron for their Petitions . But it seemes that moderne Saints rob the old ones of their honour , a Garnet , or late Bernard of Paris , have severally more Prayers made unto them then many old Saints have together . New Beesoms sweepe cleane ; new * Cisternes of fond mens owne hewing , most likely to hold water . Protestants , in some kinde , serve their living Ministers , as Papists their dead Sa●uts . For aged Pastors , who have bor● the Heat of the Day , in our Church , are justled out of respect by young Preachers , not having halfe their Age , nor a quarter of their Learning and Religion . Yet let not the former bee disheartened , for thus it ever was and will be , English-Athenians , 〈◊〉 for Novelties , new Sects , new Schismes , new Doctrines , new Disciplines , new Prayers , new Preachers . VII . Charitie , Charitie , CHurch Storie reports of Saint John , that being growne very Aged ( well nigh a hundred yeeres old ) wanting strength and voice to make a long Sermon , hee was wont to goe up into the Pulpet , and often repete these Words , Babes k epe your selves from Idols , Brethren Love one another . Our Age may seeme suffi●iently to have provided against the growth of Idolatry in England . O that some order were taken for the increase of Charity ! It were Liberty enough , if for the next seaven yeeres , all Sermons were bound to keepe Residence on this Text . Brethren Love one another . But would not some fall out with themselves , if appointed to Preach Unity to Others . Vindicative S●irits , if confined to this Text , would confine the Text to their Passion : by Brethren understanding only such of their own Party . But O , seeing other Monopolies are dissolved let not this remain , against the fundamentall Law of Charity . Let all bend their heads , hearts and hands , to make up the breaches in Church and State . But too many now a daies are like Pharaohs Magicians , who could conjure up * with their Charmes more new Frogs , but could not remove or drive away those multitude of Frogs which were there before . Unhappily happy in making more rents and discentions , but unable or unwilling to compose our former differences . VIII . The Sensible Plant. I Heard much of a Sensible Pl●nt , and counted it a senselesse relation ( a rational Beast , carrying as little contradiction ) untill beholding it , mine Eyes ushered my Judgement into a beleef thereof . My comprehension thereof is this . God having made three great Staires [ Vegetable , Se●sible and Reasonable Creat●res ] that men thereby might climbe up i●to the knowledge of a Deity , hath placed somethings of a middle nature ( as halfe Paces betwixt the Staries ) so to make the Step lesse , and the ascent more easie for our Meditations . Thus this active Plant ( with visible motion ) doth border and confine on Sensible Creatures . Thus in Affrick , some most agil and intelligent Marmasits may seeme to shake ( fore feete shall I say or ) hands , with the rudest Salvages of that Countrey , as not much more then one remove from them , in knowledg and civility . But by the same proportion may not man , by custome and improvement of Piety , mount himselfe neere to an Angelicall nature . Such was Enoch , who whilest liveing on Earth , * Walked with God . O may our Conversation be in * Heaven . For shall a Plant take a new degree & proce●d Sensible , and shall man have his Grace Stayed for want of sufficiency , and not vvhilest living here , Commence Angel , in his holy and heavenly affections . IX . Christ my King . I Reade how king Edward the first , ingenuously surprized the Welch into subjection , proferring them such a Prince as should be 1. The Son of a King . 2. Borne in their owne Countrey . 3. Whom none could taxe for any fault . The Welch accepted the Conditions , and the King tendred them his sonne Edward , an Infant , newly borne in the Castle of Carnarvan . Doe not all these Qualifications mystically Center themselves in my Saviour ? 1. The King of Heaven saith unto him , thou art my Sonne , * this day have I begotten thee . 2. Our true Countrey man , Reall flesh , whereas hee tooke not on him the nature of Angels . 3. Without spot or blemish , like to us in all things , sin only excepted . Away then with those wicked men , who * Will not have this King to rule over them . May he have Dominion in and over me . Thy Kingdome come . Heaven and Earth cannot afford a more proper Prince for the purpose , exactly accomplished with all these comfortable qualifications . X. Tribulation . I Finde two sad Etymologies of Tribulation . One from ( Tribulus ) a three forked Thorn , which 〈◊〉 that such afflictions which are as full of Paine and Anguish unto the soule , as a Thorn thrust into a tender part of the Flesh is unto the Body , may properly be termed Tribulations . The other , from Tribulus , the Head of a Flail , or Flagell , knaggie and knotty ( made commonly as I take it , of a thick black-Thorne ) and then it imports , that Afflictions , falling upon us as heavie as the Flaile , threshing the Corne , are stiled Tribulations . I am in a Streight which deduction to embrace , from the sharpe or from the heavie Thorne . But which is the worst , though I may choose whence to derive the Word , I cannot choose so , as to decline the thing I must * through much Tribulation , enter into the Kingdome of God . Therefore I will labor not to bee like a young Colt , first set to Plough , which more Tires himselfe out with his owne untowardnesse ( whipping himselfe with his mis-spent mettle ) then with the weight of what he drawes ; and will labour patiently to beare what is imposed upon me . XI . Beware . I Saw a Cannon shot off . The men , at whom it was levelled , fell flat on the ground , and so escaped the Bullet . Against such blowes , falliug is all the fencing , and Prostration all the Armour of proofe . But that which gave them notice to fall downe was their perceiving of the fire before the Ordnance was discharg'd . Oh the Mercy of that Fire ! which , as it were , repenting of the mischiefe it had done , and the murther it might make , ran a Race , and outstript the Bullet , that men ) at the sight thereof ) might bee provided , when they could not resist to prevent it . Thus every murthering Piece , is also a Warning Piece against it selfe . God , in like manner , warnes before he wounds ; frights before hee fights . Yet forty dayes and Ninevegh shall be destroyed . Oh Let us fall down before the Lord our Maker ; Then shall his Anger be pleased to make in us a daily Passe over , and his Bullets levelled at us shall flie above us . XII . The first - Fruits . PApists observe ( such are curious priers into Protestants carriage ) that Charity in England lay in a swound , from the dissolution of Abbies , in the reigne of King Henry the eighth , till about the tenth of Queen Elizabeth . As if in that age of Ruine , none durst raise Religious Buildings , and as if the Axe and Hammer , so long taught to beat down , had forgot their former Use to build up for pious intents . At last comes * William Lambert , Esqure , and first founds an Hospitall at Greenwich in Kent , calling that his Society ( like politique Joab , after * Davids name . ) The poore people of Queene Elizabeth . And after this worthy man followed many , that wee may almost dazle Papists Eyes with the Light of Protestants Good works . The same Papists perchance may now conceive Charity so disheartened in our dayes ( by these civill Warres and the consequences thereof ) that no Protestants hereafter should bee so desperate as to adventure upon a publique good Deede . O for a LAMBERT . Junior ( & I hope some of his Linage are left Heires to his Lands and Virtues ) who shall breake through the Ranks of all Discouragements ; so that now English Protestants , being to begin a new Score of good Works , might from him date their Epoche . Such a Charity deserves to bee Knighted for the Valour thereof . XIV . The Recruit . I Reade how one main Argument which the Apostle Paul enforceth on Timothy , To make full proofe of his Ministery is this , * For I am now ready to be offered , and the time of my departure is at hand . Thus the dying Saints , drawing neere to Heaven , their marke , is the best spur for the surviving to make the more speed in their Race . How many excellent Divines have these sad times hastened to their long home ? ( So called in Scripture * not because long going thither , but long [ ever ] tarrying there . ) How many have beene sorrow-shot to their Heart ? O that this would edge the endeavours of our Gen●ration , to succede in the dead places of worthy men . Shall the Papists curiously observe and sufficiently boast , that their Stapleton was borne on the same day , on which Sir Thomas More was beheaded , ( as if his cradle made of the others coffin , ) and shall not our Nurseries of learning supply the void roomes of our Worthies deceased . No sin I hope to pray , that our Timothyes come not short of our Pauls , as in time , so in learning and religion . XV . The Mongrel . I Finde the naturall Philosopher , making a Caracter of the Lions disposition , amongst other his qualities reporteth that first the Lion * feedeth on Men , and afterwards ( if forced with extremitie of hunger ) on Women . Satan is a roaring Lion seeking whome hee may devoure . Only hee inverts the method , and in his bill of fare takes the second course first . Ever since hee over tempted our Grand-mother Eve , encouraged with successe , hee hath preyed first on the weaker Sex . It seemes Hee hath all the vices , not the virtues of that King of Beasts , a Woolfe Lion , having his cruelty without his Geuerositye . XVIII . Edification . I Read in a learned Phisitian , how our pro vident Mother , Nature , foreseeing men ( her wan ton children ) would bee tampering with the edge-tooles of Minerals , hid them farre from them , in the bowels of the Earth , whereas shee exposed Plants and Herbs more obvious to their Eye , as fitter for their use . But some bold Empericks , neglecting the latter ( as too common ) have adventured on those hidden Minerals , oft times ( through want of skill ) to the hurt of many , and hazard of more . God , in the new Testament , hath placed all historical and practical matter ( needfull for Christians to know and beleeve ) in the beginning of the Gospell . All such Truths lie above ground , plainly visible , in the litteral sence . The Prophe ticall and difficult part comes in the close ; But though the Testament was written in Greeke , too many reade it like Hebrew , beginning at the end thereof . How many trouble themselves about the Revelatiou , who might bee better busied in plaine Divinity ? Safer prescribing to others , and practising in themselves , positive Piety ; leaving such Mistical Minerals to men of more judgement to prepare them . XIX . Mad , not mad . I Finde St. Paul in the same chapter confesse and deny madnesse in himselfe . Acts. 26. verse 11. And being exceeding mad against them , I persecuted them even unto strange Cities , verse 25. when Festus challenged him to be beside himselfe , I am not mad most noble Festus . Whilest hee was mad indeede , then none did suspect or accuse him to be distracted ; but when converted , and in his right minde , then Festus taxeth him of madnesse . There is a Country in Affrica , * wherein all the natives have pendulous Lips . hanging downe like dogs-eares , alwaies raw and sore ; Here only such as are handsome are pointed at for Monsters in this Age , wherein polluted and uncleane Lips are grown Epidemicall , if any refraine their tongues from common Sins , alone are gazed at as Strange Spectacles . XX . The deepest Cutt. I beheld a Lapidary cutting a Diamond , with a Diamond Hammer and Anvil both of the same kinde . God In Scipture stiled his servants his * Jewels . His Diamonds they are , but alas , rude , rough , unpolished , without shape or fashion , as they arise naked out of the Bed of the Earth , before Art hath dressed them . See how God by rubbing one rough Diamond against maketh both smooth . Barnabas afflicts Paul and Paul afflicts Barnabas , by their hot falling out , Hierom occasioneth trouble to Ruffinus , and Ruffinus to Hierom. In our unnaturall war , none I hope so weake and wilfull as to deny many good men ( though misled ) engaged on both sides . O how have they scratcht . and raced , and pierced , and bruised , and broken one another ? Behold Heavens hand grating one Diamond with another ; as for all those who un-charitably deny any good on that Party which they dislike , such shew themselves Diamonds indeede in their hardnesse ( cruel censuring ) but none in any commendable qualitie , in their Conditions . FINIS . Page 57 , Line 8. for Such , reade Sue . Notes, typically marginal, from the original text Notes for div A40668e-210 〈◊〉 2 Kings . 3 15. 〈◊〉 : 3 * Seque●er . Notes for div A40668e-600 * Rev. 13. 7. * Iob. ●8 . * 〈◊〉 Kings 〈◊〉 〈◊〉 . * Eph 3. 12. * Weavers f●n . Mon. p 635. * Math. 3.8 . Ioh● 15.2 . * Psa. 126. 5 , 6. * Exod. 8. 3. * Exod. 8. 10. * De tristibus lib. 2 Eleg. 10. * Exod. ●2 . 11. * Dan 9 9. * Luk. 13 7. * Plut. 〈◊〉 lives in Thesco . Act. 26. 15. * 2 Sam. 18. 13. * Rev. 12.10 . * Sam. 2. 12. 23. * Examen . con . Trident . pag. 736. Colum . 2. Notes for div A40668e-4850 * John 11 41. * Job 20.12 . * Iob. 1.5 . * Esa. 28.10 . * Gen. 3.24 . * Gen. 3. 10. * Chr. 12. 15. * Gen. 3. 13. * 1 Chro. 21.1 . * 1 Chro. 21.17 . * 2 Sam 1. * Psal. 116 11. * Psal. 50. 20. * 2 Kings . 16. * Verse 10 * Ver 11. * Ver. 13. * Ver. 15. * Psal. 41.3 . * ●en . 28.12 . * Fox Martir 3. volum . * Rev. 2.22 . * Iuke 15. 14. * Gen. 31. 19. * Num. 2.2.30 . * Exod. 19 4. * Colos. 3. 3. * Mat. 3. 12. * I ●ke 22. 31. Notes for div A40668e-9400 * Gen. 10 25. * Marti 14 12. * Iob. 39. 14. * Psal. 147 9. * Pro. 25. 22. * Fox Mar●yrolog . 3. Volum . p. 432. * 1 Sam. 25. 10. * Mun●ers cosmog. li . 3. cap. 45c . * Pro. 15. 15. * Plutarch moralls . * Numb. 5.28 . * Nat. hist. lib. 19 ch. 2. * In his life juxta finem . * Act. 4. 27. * John 11 6. * Jo●h . 2. * Sam. 14.24 . * Vers. 32. * Cro. 2. 32.31 . Notes for div A40668e-13960 * E●od . 34. 19. * 1 Sam. 20. ●9 . * Gen. 18. 19. * Josh. 24. 15. * Acts 10. 2. * Zach 12 12. * Psal. 37. * Ephes. 6. 16. * 2 Cor. 10.10 . * Heb. 8.5 . * 2 Sam. 24. 24. * Rev. 12. 10. * Psal. 8.3 . * Mat. 26. 44. * Gen. * Pluta●k in Scipo's life . pag. 1807. * Eph. 6. 18. Notes for div A40668e-19070 * Heb. 12. 6. * Isa. 7. 20. * Mat. 3. 10. * Mat. 14. 5. * Philip . 2 15. * Psal. 125 5. * Heb. 12. 13. * In his Life . p. 10. * Jer. 2. 13. * Exod. 8. 7. * Gen. 5. 22. * Philip . 3 20. * Psal. 2 7. * Luk 19. 14. Acts 14. 22. See Cem●dens B●t . in Kent pag. 327. * 2 Sa● . 12 , 28. * 2 Tim. 4 6. * Eccles. 125. Pitzeus in vita Stapletoni In viros prius qu● in terminas saevit . Pin. Nat. Hist. lib. 8. cap. 10. * Munster Cosmog. * Malac. 18.19 . Acts 15. 24. 
A23696	----	The art of patience and balm of Gilead under all afflictions an appendix to The art of contentment / by the author of The whole duty of man. 1694 Approx. 317 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A23696 Wing A1096 ESTC R20086 12116399 ocm 12116399 54318 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23696) Transcribed from: (Early English Books Online ; image set 54318) Images scanned from microfilm: (Early English books, 1641-1700 ; 755:6) The art of patience and balm of Gilead under all afflictions an appendix to The art of contentment / by the author of The whole duty of man. Allestree, Richard, 1619-1681. Pakington, Dorothy Coventry, Lady, d. 1679. Sterne, Richard, 1596?-1683. The second impression with additional prayers suitable to the several occasions. [5], 168 p., 1 leaf of plates. Printed by R. Smith for E. Mory ..., London : 1694. Advertisement: p. 168. Formerly attributed to Richard Allestree, Lady Pakington or to Richard Sterne. cf. BM. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional exercises. 2004-04 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rachel Losh Sampled and proofread 2004-08 Rachel Losh Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion PATIENCE ● . H. ●an . Hove . Sculp : The ART of PATIENCE AND Balm of Gilead UNDER ALL Afflictions ▪ An APPENDIX to the ART of CONTENTMENT , By the AUTHOR of The Whole Duty of Man. It is good that a Man should both hope , and quietly wait for the Salvation of the Lord , Lam. 3.26 . The Second Impression with Additional Prayers Suitable to the several Occasions . LONDON : Printed by R. Smith for E. Mory , at the Three Bibles in St. Paul's Church-Yard . MDCXCIV . Licensed , Octob. 14. 1693. THE PREFACE . THIS Tract meeting with so Candid a Reception , at its first Appearance , has Encouraged it to make a farther Essay ; And what was omitted in the former Impression , is incerted in this : viz. The Prayers annexed to the several Sections , which doubtless will prove very acceptable and Practical to the Contemplative . The Original Part of this Discourse , was Extracted from a Foundation , laid by a Learned and Reverend Prelate , upon whose Basis this Superstructure is Erected : He , like a Wise Master-Builder laid the Corner Stone , as a Pattern for others to imitate ; and they which attain to his height of Perfection , shall enjoy what Christ said to his Disciples , In their Patience , they shall possess their own Souls . And indeed , we never wanted more Motives to excite us to this Duty , than now : When this Virtue appears so dissentaneous to most Dispositions : But I would to God those Turbulent Spirits would listen to the grave Council of St. Chrysostom , If with a Desire of Judging , thou wouldst needs be a Judge , I will shew thee the Judgment-Seat , which shall be adventageous to thee , and no way touch thy Conscience ; Let thy Mind and Thought sit down to give Sentence , call forth all thy Offences , and begin to say with thy self , Why hast thou done this or that . This private Examining of Themselves would soon make these Publick Controllers , of all others , by plausible Pretences of Reformation ; look nearer Home , and subdue that in themselves , they are apt to spy in others . St. Paul blamed their Course , whose manner was to go from House to House , Tit. 1.13 . Esau , that lost the Blessing , was Hunting ; but Jacob that enjoy'd it , and the Inheritance , kept at home , Gen. 17.30 . The Just Man , saith Solomon , first accuseth himself ; And Judah spake humbly of an Offender , when he said , She is more Righteous than I , Gen. 38.26 . But let such hot Spirits take along with them this Information , That Obedience is better than Sacrifice ; and that he which giveth Grace to the Humble , is also said to resist the Proud : And they may be well assured , that this Counterfeit Coyn will prove dross when it comes to the Test. It is an easier Task for Malecontents to reprehend others , than to amend themselves ; as those who have blemish'd Eyes , think the Sky ever cloudy . Nothing more common with troublesome Dispositions , which have not known the way of Peace , than to be ever Contending , seldom Contented . The Elements , though in quality divers , yet they accord , for the Constitution of the Corporeal Nature : And I would to God , that all who profess and call themselves Christians , would accord together for the Conservation of Church and State , That Peace may dwell in our Land : We are all sheep of that Fold , whereof Christ is the Shepherd ; Stones of that Building whereof he is the chief Corner Stone ; Branches of that Vine , whereof he is the Stock ; We have but one God for our Father that Created us ; one Saviour that Redeemed us ; and one Holy-Ghost our Sanctifier , that adorns us . We are here but Pilgrims and Strangers , and we shall one day find , that a Peaceable Christian Life , with a good departure hence , shall bear a greater Value than all Temporal Enjoyments , can afford us ; In pursuance of which , let us all endeavour to learn these following Instructions , by which means we shall not only attain to be Schollars , but Proficients in this School of Patience , and acquire that Conquest over our unruly Passions , and inordinate Affections , but shall be enabled cheerfully to run with Patience the Race which is set before us , looking unto Jesus , the Author and Finisher of our Faith ; who for the Joy that was set before him , endured the Cross , despising the Shame , and is set down at the Right Hand of the Throne of God , Heb. 12.1 , 2. and therefore , beseech we God , That Mercy and Truth may meet together , that Righteousness and Peace may Kiss each other ; and that his Glory may dwell in our Land until we come to inhabite in the Land of Glory . THE CONTENTS . With a Prayer to every SECTION . Sect. 1. OF the Connexion between Humility , Meekness and Patience . Pag. 1 Sect. 2. In time of Sickness . Pag. 12 Sect. 3. Affliction of Conscience . Pag. 26 Sect. 4. Remedies against Temptations . Pag. 47 Sect. 5. Imbecillity of Grace . Pag. 56 Sect. 6. Loss of Reputation . Pag. 62 Sect. 7. Of Publick Calamities . Pag. 68 Sect. 8. Loss of Friends . Pag. 80 Sect. 9. Of Poverty . Pag. 85 Sect. 10. Of Confinement . Pag. 91 Sect. 11. In Exile . Pag. 97 Sect. 12. Of Blindness and Deafness . Pag. 102 Sect. 13. Of Sterility . Pag. 111 Sect. 14. Want of Repose . Pag. 116 Sect. 15. Of Gray . Hairs . Pag. 121 Sect. 16. Of Mortality . Pag. 130 Sect. 17. Of Judgment . Pag. 143 Sect. 18. Spiritual Conflicts . Pag. 149 Sect. 19. Character of Patience . Pag. 157 The Close . Pag. 162 The ART of PATIENCE AND Balm of Gilead UNDER ALL Afflictions ▪ SECT . I. Of the Connexion between Humility , Meekness and Patience . 1. GOD , the Fountain of Goodness , from whom cometh Every Good and Perfect Gift , Jam. 1.17 . hath laid down such Rules and Precepts in Holy Scripture , that whoever is Diligent in the search , Shall find in them Eternal Life , John 5.39 . We are commanded to Follow Peace with all Men , and Holiness , without which no Man shall see the Lord , Heb. 12.14 . and to practice those Celestial Duties of Humilty , Meekness and Patience . 2. HUMILITY is first a Duty we owe to God , which is to have such a Sense of our Unworthiness , and his Excellency , as may operate in us a lowly and unfeign'd Submission to Him : Now , this Submission is twofold ; First , To his Will ; Secondly , To his Wisdom . The Submission to his Will is of two sorts , Obedience and Patience : Obedience is our yielding up our selves with alacrity to do what his Divine Will and Pleasure command us ; and to enable us to perform This , Humility is exceeding necessary : And to acquire this Obedience , we must endeavour to possess our Hearts with the Sense of that great unspeakable Distance , between God and us . To consider Him a God of Infinite Majesty , Power and Glory ; and we poor Worms of the Earth : He of Infinite Purity and Holiness ; and we polluted and dead , in Trespasses and Sins : He of Power able to do all things ; and we nothing , but by his Divine Assistance . 3. A Second sort of Submission to his Will , is Patience ; the Subject-matter of our Discourse . This consists in suffering his Will , as that of Obedience did in acting it ; and is composed of a voluntary yielding to what ever Afflictions God is pleased to inflict upon us : In this , Humility is a great Assistant and renders things easie to us ; perswading us not to murmur , or repine at any thing God does ; but let what Afflictions soever come , though in the heaviest kind , we may be always ready to say , Thy Will be done on Earth , as it is in Heaven : And with old Eli , when that great Affliction came of Gods threatning the Destruction of his Family , he loss of the Priesthood , the Cutting off both his Sons in one Day ; yet considering it was the Lord , inabled him calmly to yield to 'em , saying , Let him do what seemeth him good , 1 Sam. 3.18 . The same Effect it had on David , in his Affliction ; I was dumb , I opened not my Mouth , because thou didst it , Psal. 39.9 . God doing it , silenc'd all Murmurings and Repinings in him : And it must operate the same Effect in us , in all our Afflictions , if we intend to acquire this Duty of Patience . 4. THEREFORE , when ever God strikes , we are not only Patiently to endure his Rod , but kiss it also ; that is , be truly thankful , that he is pleased not to Give us over to our own Hearts Lusts , Psal. 18.12 . But still continuing his tender Care over us , sending Afflictions as so many Messengers , to call us to himself . From whence we may learn , what an absurd Folly it is to murmur at those Stripes , which are design'd so graciously . 5. THIS Duty is not compleated , by only a Quietness and Thankfulness under Affictions ; but there must be Fruitfulness also , or all the rest will be of no Advantage ; which is the production of that , for which the Afflictions were sent ; viz. the Amendment of our Lives : So that , in Time of Affliction , it is a necessary Duty to examine our Hearts and Lives , and make a severe Scrutiny what Sins have provoked God to scourge us ; and whatsoever we find our selves guilty of , humbly to confess to him , and immediately to forsake them ; Redeeming what we have lost , the Time to come . 6. OUR next Duty concerning Patience , is , That we are as much bound to comply with one sort of Sufferings , as another , whether they be immediately from God , as Sickness , loss of Friends , or the like ; or whether it be from Men , who sometimes are Instruments of afflicting us ; and cannot prejudice us , without Gods Permission : And God may as well create the Instruments of punishing us , as to do it directly Himself ; for it is a Counterfeit Patience ▪ that pretends to submit to God , and yet can bear nothing from Men. We see an Instance of Holy Job , who is recorded in Sacred Scripture , as a Pattern of true Patience ; he made no such Difference in his Afflictions ; but took the loss of his Cattle , which the Chaldeans and Sabeans robb'd him of , with as much Meekness , as he did that which was consumed by Fire from Heaven . Therefore , whatever we suffer from Men , if it be never so unjust in respect of them , we are humbly to confess it is most just in respect of God ; and instead of looking upon them with Rage and Revenge , as the vulgar custom of the World is , we are to look up to God , and acknowledge his Justice in the Affliction ; imploring his Pardon most earnestly for those Sins , which have provoked his wrath against us , and patiently and thankfully to bear those Sufferings , till He shall in his own good time , see fit to remove them ; still saying with Job , Blessed be the Name of the Lord , Job 1.21 . 7. A Second sort of Submission in Humility , is to the Wisdom of God ; and that is , to acknowledge him Infinitely Wise : And whatsoever he doth , we must confess it the best and fittest to be done : And this Confession we are to put in practice , both in his Commands , and in his disposing and ordering of all things . First , Whatsoever he commands us to believe , we are to believe , how impossible soever it seems to our shallow Understandings . Secondly , To do whatever he commands us , how opposite soever it be to our Carnal Reason and Humour ; and to conclude in both , that his Commandments are most reasonable , and not grievous , 1 Joh. 5.3 . 8. NEXT , we are to submit to his Wisdom , in disposing and ordering of Things ; which is to acknowledge , He desposes of all things most wisely : Not only to the World in General ; but in what concerns every one in particular : So that , in what Condition soever we are in , We are to be Content , 1 Tim. 6.8 . and not to be impatient and disturb'd , at any Choice which God makes ; since he chuses for us , who cannot err : But to leave all things to him , to fit us with such an Estate and Condition , as he sees best for us . Perhaps , it may not please our unreasonable Humours , because we cannot live in that Splendour equal to our Superiours : And the Reason is , we are so full of our selves , that we can see nothing beyond it . We expect God should place us where we please , though by it he discomposes the whole Scheme of his Providence : But he , like a wise Master-Builder , knows that every Stone is not fit for the Corner , not every little Rafter for the main Beam : And sure , there cannot be a more vile contempt of the Divine Wisdom , than to dispute his Choice , who knows what is fitter for us , than we do our selves . Therefore , when ever we are disappointed of any of our Aims or Wishes , let us not only patiently , but joyfully submit to it , and acknowledge , that it is certainly best for us , it being chosen by the unerring Wisdom of our Heavenly Father . 9. HAVING spoken of the Humility due towards God ; I am now to speak of Humility , as it concerns our selves ; which will be no less necessary than the former . This Humility is of two sorts ; the first is , the having a mean and low Opinion of our selves ; the second is , being content that others should have so of us . The first of these is contrary to Pride , and the second to Vain-glory. Pride cast the Angels out of Heaven ; and it is the greatest Sin the Devil hath been guilty of : And we may frequently find in Scripture the hainousness of it , Prov. 16.5 . Every one that is proud in Heart , is an abomination to the Lord ; and in Chap. 6. among many things which the Lord hates , a Proud Look is set as the chiefest . It is indeed a most prolifick Vice , and there are few Sins to which it is not either Parent or Nurse to : There are many places of Scripture , which shews the detestableness of it ; I shall only add one , James 4.7 . That God resisteth the Proud , but giveth Grace to the Humble . 10. AND the means of relinquishing this Sin of Pride , is perform'd by Humility , by these Directions : First , We are to consider the hainousness of the Sin , with that Regret as may operate in us no petty Contempt , but a deep and irreconcileable Hatred against it . Secondly , To be vigilant over our Hearts , that they foment not any Originals of it , never suffering them to feed on the Phantasm of our own Magnificence : But when ever such Cogitations arise , let us reverberate it immediately with the Memorial of some of our Follies and Vices ; so we may make this very Motion of our Pride an occasion of Humility . Thirdly , We are to make no Comparison of our selves with those we think are more foolish and vicious than we are , lest we fall into the same Snare with the Pharisee , Luk. 16.11 . Extol our selves for being better : But if we will compare , and associate our selves , let us do it with the Wise , Sober , and Religious ; and there we shall find , we come so far short of 'em , that we can have no high Esteem of our selves , but rather a more Submission to Humility , than we had before . Lastly , Let us humbly and earnestly invoke the Almighty , That he would eradicate all Degrees of this Sin in us , and make us of the number of those that are Poor in Spirit , Mat. 5.3 . to whom the Blessing even of Heaven it self , is pronounced and promised . 11. THE next Vice in opposition to Humility , is Vain-glory ; which is a hungring and thirsting after the Praise of Men : and first , that it is a Sin , the Words of our Saviour prove it , John 5.44 . How can ye believe , that receive Honour one of another ? So it is not only a Sin , but such a one as hinders the Reception of Christ into the Heart . Secondly , The great danger of this Sin is such , if it keep Christ out of our Hearts , it brings us to inevitable Destruction ; for all our Hope of escaping the Wrath to come , depends in our Reception of Him : And this Sin where ever it takes Possession in the Minds of Men , it endangers the being guilty of many others ; and he that seeks so much for popular Applause , may be in danger of the Mobile's Hissing , and without Repentance , in danger of Hell Fire , Mat. 5.22 . 12. THIRDLY , The Folly of it is , we pursue after a Blast of Wind , the Breath of Men , which affords us no real Advantage . Secondly , It is not only unprofitable , but dolorous and difficult also ; for he that eagerly seeks Praise , is not Master of himself , but must suit all his Actions to that end and purpose ; and contrary to what his own Reason and Conscience dictates to him , he must take care to do what will bring him in Commendations ; and so captivates himself to every one that hath a Tongue , to extol him . And this Sin is further prejudicial , when it is used in Religious Duties , or any Christian Acts , it destroys all the Fruits of it : They that pray , or distribute Alms to be seen of Men , must accept of that for their Portion , Mat. 6.2 . Verily , I say unto you , They have their Reward ; for they must expect none from God , but the reward of those Hypocrites , that love the Praise of Men , more than the Praise of God : And they that make such a miserable Exchange , are not only guilty of Folly , but are in danger of losing their own Souls , Mark 8.36 . 13. AND the Remedies against this Vice , are these : First , We are to keep a strict Watch over our selves , and to observe in any Christian Duty , whether we consider the Praise of Men ; or in the most indifferent Action , whether we have not an earnest Inclination to it ; and if we find our selves leaning that way , we must endeavour to have a a strict Eye upon it ; and whenever we find it moves , reprehend and resist it . Secondly , Let this be our Design , to please God ; that when we intend any thing , we may make this inquiry , whether it hath his Approbation : and then we shall have no time to think what Praise it will bring us from Men ; for it is a greater Benefit for us to please God , who is able to give us Eternal Rewards ; than Men , whose Applauses are vain and empty ; and none of us can but think it reasonable , to make the former our only Care. Thirdly , If at any time we receive Praise of Men , let us not be fond of it , nor think a tittle the better of our selves : If it be Virtue we are esteem'd for , we must remember it came from God , and return him the Glory ; and not imagine any belongs to our selves . Indifferent Actions can deserve no Praise , and bad Ones ought to set us a trembling ; else that Woe of our Saviour belongs to us , Luke 6.26 . Woe unto you , when Men speak well of you ; for so did their Fathers to the False Prophets : and there is not a greater Appearance of an hardned Heart , than when Men make their Sins the Object of their Glory . 14. THE next Virtue is Meekness , which is composed of a calmness and quietness of Spirit , opposite to the Rage and Impatiences of Anger . This Virtue is a Duty to God , of which I have already spoken of under the Head of Humility ; and may be exercised towards our Neighbor , and our selves : I shall begin with that towards our selves . First , The advantage we receive by it is this , We have the Blessing which Christ pronounced , Mat. 5.5 . Blessed are the Meek ; not only in the World to come , but in this ; They shall inherit the Earth : and indeed none hath a more perfect Enjoyment , than Meek Persons : For the Impatient can never enjoy the greatest Prosperities ; and the uneasiness of this Passion is such , that it raises Storms within their own Breasts , and a Perturbation upon their Spirits . 15. SECONDLY , We acquire Honour by it ; for we resemble Christ , that blest Pattern of Meekness : Learn of me , saith he , for I am meek and lowly in Heart , Matth. 11.28 . And by it we conquer our selves , and our unruly Passions , which is the noblest Victory . Thirdly , It makes us deport our selves like Men , whereas Anger transforms us to the Fierceness and Wildness of Savage Beasts : The One is esteemed , and the Other abhorred ; every one shunning an outragious Man , as they would a tameless Beast . Moreover , Meekness inferreth a sober Mind ; whereas Anger is direct Madness , and renders him uncapable of being his own Master ; exciting him to those things , as himself , in his serious Temper , utterly detests . Many Men have committed those things in their Rage , which they have repented all their Life after . Therefore , seeing how much Anger resembles Beastiality , a mad Man than a sober Man , let us imbrace this Vertue of Meekness , and abandon the contrary Vice of Anger . 16. MEEKNESS , in the next place , makes the worst Condition tolerable and easie ; and if we meekly bear any Suffering , it takes off the Edge , that it cannot wound us ; whereas they that rage , whets it , and makes it sharper than it would be ; as in the case of reproachful words , which in themselves do no prejudice to our Bodies nor Estates ; all the mischief they can do , is to make us angery ; and then the Anger will create more Strife and Debate , and animate the Espoused Party but more against us : Whereas he that Meekly passes them by , is never the worse but the better ; for he shall he rewarded of God for that Patience : And St. Paul to Titus , gives us this Advice , To speak Evil of no Man , to be no Brawlers , but gentle , shewing all Meekness unto all Men , Tit. 3.2 . 16. AND the means to obtain this Vertue , are these : First , To make a deep Impression in our Minds , of the Loveliness and Benefits of Meekness , together with the Deformity and Mischief of Anger . Secondly , To set before our selves the Example of our Blessed Lord and Saviour , who indured all Reproaches and Torments , with a perfect Patience , that was Led as a Sheep to the Slaughter , Isa. 53.7 . That when he was reviled , reviled not again ; when he suffered , threatned not , 1 Pet. 2.23 . Thirdly , To be very vigilant in preventing the beginnings of Anger ; and to that end , we must mortifie all inward Peevishness and Frowardness of Mind , which is a Sin in it self , if it proceed no further ; but if cherish'd , will break out into open Effects of Danger . Therefore , when ever thou find'st the least Motion of it within thee , make as much haste to check it , as thou wouldest to quench a Fire in thy House : And be sure to keep a strick watch over thy Tongue , that it break not out into any angry Expressions ; for that Breath will fan the Fire , not only in thine Antagonist , but thy self too : Therefore , though thy Heart be ardent within , suffocate the Flame , that it break not out ; and the greater the Temptation is , the more earnestly call upon God to assist thee to conquer it . Fourthly , Often call to mind the great Punishments thy sins have deserved ; and then , whether thy Afflictions be from God or Man , thou wilt acknowledge them to be far short of what thou deservest ; and wilt be ready to blush at thy great Impatience . A Prayer for Meekness and Humility . O Most Blessed Lord God , the Perfect Pattern of Humility and Meekness ; infuse into me , I humbly beseech thee , those Excellent Graces , whereby I may be fully convinced of my own Wretchedness , and Evidently behold that I am sinful Dust and Ashes ; Lord work in me such a lowliness of Mind , that I may in the sincerity of my Heart confess and acknowledge that I am less than the least of all thy Mercies , and justly deserve the greatest of thy Judgments : Give me , O Lord , a Contrite Spirit , a Meek and an Humble Heart , and chase from me all Pride and Vanity of Mind , whereby I may become lowly , yea base and vile in my own Eyes . 2. ROOT out , O Lord , from me all perverseness of Spirit , and wholly dispossess it of its residence ; that I may be fit to entertain that good Spirit of thine , and thou mayst take delight to dwell and remain with me : Grant that I may every day be more humbled with the sight of my own Unworthiness , and Spiritual Wants , and to esteem my self as nothing without thee , but always acknowledge my own frailty and weakness : O , let me wholly depend and rely upon thee , and ascribe the Praise and Glory of whatsoever good is wrought in me , or by me , unto thee alone , who art the God of my Strength , the Author and Giver both of Grace and Glory , and the Beginner and Finisher of every Good Thing , which is wrought in any of thy Servants , to whom be all Honour and Glory , now and for ever . Amen . SECT . II. In time of Sickness 1. WHAT should we do in this Vale of Tears , but condole each others Miseries ? Every Man hath his weight , and happy is he whose Burthen is so easie , that he may assist his Neighbours . Many have waded through a Sea of Sorrows ; and the Angel of the Lord , that hath Redeemed their Souls from Evil , and led them within few Paces of the Shore , offers to lend thee his Hand ; to guide thee in this dangerous World , wherein every Error is Death : Let us follow him therefore with a humble Confidence , and be safe in the View and Pity of the woful Miscarriages of others , and take warning by their sad Misfortunes . 2. THOU art on thy Bed of Sickness , and with holy David , Roaring all the day long , Psal. 32.3 . for the Extremity of thy pain , measuring the slow Hours , not by Minutes , but by Groans : Thy Soul is weary of thy Life , Job 10.1 . through the Intolerable Anguish of thy Spirit , Job 7.11 . Of all temporal Afflictions , this is the sorest : And Job 1.21 . after the loss of his Goods and Children , could yet support himself , and Bless the God that gives and takes : But when his Body was tormented , and made one Boyle , then his Patience is extended so far , as to curse ( not his God , but ) his Nativity , Job 3.3 . Let the day perish wherein I was born , and the night in which it was said , there is a Man Child conceived . And King Artaxerxes questioning with his Cup bearer Nehemiah , could say , Why is thy Countenance sad , seeing thou art not Sick ? Nehem. 2.2 . implyed that the Sick , of all others , hath just cause to be dejected . Humane Crosses are at a distance , but Sickness is in our Bosoms : Those touch Externaly , these Internally our Selves : Here the whole Man suffers . What could the Body feel without the Soul that animates it ? How can the Soul ( which makes the Body sensible ) chuse but be most affected with that Pain , wherewith the Body is afflicted ? Both Partners are perplex'd to encounter so fierce an Enemy , and the sharpest requires the most powerful Resistance . Therefore let us recollect our selves , and summon all the Powers of our Souls , to engage with so violent , and potent an Enemy . 3. THY Body is by a sore Disease confin'd to thy Bed : I should be sorry to say , thy self wert so . Thy Soul , which is thy self , I hope is at a distance from thee ; but however it is content to take a share in thy Sufferings , soars above to the Heaven of Heavens ; and is prostrate before the Throne of Grace , imploring for Mercy and Forgiveness ; beholding the Face of thy Glorious Mediator , interceding for thee . Unhappy were we , if our Souls were lockt up in our Bosoms , that they could use no Motions , but what our lumpish Bodies could contribute ▪ But , blessed be God , he hath animated us with active Spirits , that can move themselves , while our Bodies lie still ; that can be so agil in their Motions , as they can pass from Earth to Heaven , ere we can turn our wearied and sick Bodies to find ease . 4. AND how much shall we be wanting to our selves , if we do not make use of this Spiritual Agility ; sending up these Spirits of ours , from this brittle Clay of our Bodies , to those Regions of Blessedness , that they may from thence Extract Comforts to alleviate the Sorrows of their heavy Partners . Thus if thou imployest thy better part , no Pains of the Body can make thee miserable ▪ that Spiritual Part of thine shall ere long be in Bliss , whil'st this piece of Earth lies putrified in the Grave . Why dost thou not then , even now before thy Dissolution , improve all the Powers of it to thy present Advantage ? Let thy internal Eye still behold the Face of thy God in Glory , whil'st thy Corporal Eyes observe those Friends at thy Bed-side , which may pity , but cannot help thee . 5. THOU art pained with Sickness : Consider se●iously from whence it comes , and what makes it so bitter to thee ; Affliction cometh not out of the dust , Job 5.6 . Couldst thou but hear the Voice of thy Disease , as thou now feelest the Stroke of it , it hath proclaim'd loud enough , Am I come up hither without the Lord , to torment thee ? The Lord hath said to me , Go up against this Man , and afflict him , 2 Kings 18.25 . Couldst thou perceive the Hand that smites thee , thou wouldst be eager to kiss it ; since it is the Father of all Mercies , Comfort and Consolation , that lays these Stripes upon thee : He that made thee and bought thee at so dear a Price as his own Blood ; it is He that chastiseth thee : And canst thou think He would scourge thee , but for thine own Advantage : For what tender Father is there , but has Bowels of Compassion , and never takes the Rod in hand , out of a Pleasure to chasten that Flesh , which is derived from his own Loyns ? Or is it any ease to him , to make his Child smart and bleed ? But rather himself suffers more than he infl●cts , and would be content to Redeem those Stripes with his own ; yet he sees the Chastisement proper , not to spare him for his Frowardness , and Tears ; but will plead , he had not lov'd him , if he had not been so kindly severe : And Solomon gives us this advice ; Chasten thy Son while there is Hope , and let not thy Soul spare for his Crying , Prov. 19.18 . And if we that are evil , know how to give loving and beneficial Correction to our Children , how much more shall our Father which is in Heaven , know how to Chastise us for our Advantage ? So as we may sing under the Rod , with the Blessed Psalmist ; I know , O Lord , that thy Judgments are right , and that thou in Faithfulness hast afflicted me , Psal. 119.75 . Might a Child be made Arbiter of his Chastisement , do we think he would adjudicate himself to be Corrected ? Yet the discreet Parent knows he shall wrong him , if he give not due Correction ; as having learned of wise Solomon , Prov. 23.14 . Thou shalt beat him with the Rod , and shalt deliver his Soul from Hell. Love hath its Stroaks , saith St. Ambrose , which are the sweeter , the harder they are inflicted . 5. DOST thou not remember the Message the two Sisters sent to our Saviour , John 11.3 . Lord , behold he whom thou lovest , is Sick. Were it so , that Pain or Sickness , or any of the Executioners of Divine Justice , ere let loose to tyrannize over thee at Pleasure , to render thee perfectly Miserable ; there were just Reason for thy utter Diffidence : But they are stinted , and march under Comission ; neither can they be allowed to have any other Limits , than thy own Advantage . Hadst thou rather be Good , or be Healthful , I know thou wouldst imbrace both , and think thy self in a happy State : For who is so little in his own favour , as to imagine he can be the worse for faring well . But he that made thee , has a far greater Inspection into thee , than thine own Eyes can have ; he sees thy Vigor is turning wanton , and if thy Body be not sick , thy Soul will : If he therefore think it fit to take down thy worst part a little , for the preventing of a Mortal Danger to the better , what cause hast thou to complain , yea , rather not to be thankful ? When thou hast felt thy Body in a distemper of Fulness , thou hast gone to Sea on purpose to create a Sickness ; yet thou knewest that turning of thy Head and Stomach would be more painful to thee , than thy former Indisposition . Why then should not thy All-wise Creator take Liberty to Cure thee with an Afflictious Remedy . 7. THOU art now Sick : Wert thou not a long time Healthful , and canst thou not take that patiently which God hath allotted thee ? If thou hast enjoy'd more dayes of health , than hours of sickness , how canst thou think thou hadst cause to repine ? Had the Divine Wisdom thought fit to mitigate thy many days pain , with the Ease of one hour , it had been worthy of thy Thanks : But now that he hath requited thy few painful hours , with years of perfect health , how unthankfully dost thou repine at thy Condition ? It was a gross mistake , if thou didst not from all Earthly things expect a Vicissitude : They cannot have their Being without a Change ; as well may Day be without a Succession of Night , and Life without Death , as a Mortal Body without Fits of Distemper : And how much better are these momentary Changes , than that last Change of a Misery unchangeable ? It was a deplorable Word that Father Abraham said to the Rich Glutton ; Son , remember that thou in thy Life time receivest thy good things , and Lazarus evil things ; but now he is Comforted and thou art Tormented , Luke 16.25 . How happy then are we , that are here chastned of the Lord , that We may not be Condemned of the World ! O then , welcome Feavers , and all other Diseases of the Body , that may quit my Soul from Everlasting Burnings ! 8. THOU complainest of Sickness ; and many have effused Tears for their superfluity of Health ; condoling the fear and danger of losing God's Favour , for their not being Afflicted . Bromiard tells us of a Devout Man , that complained at his Prosperity , as no small Affliction ; whom God soon after accommodated with Pain enough , according to his Desires : The poor Man was joyful at this Change , and look'd upon his Sickness as a Mercy ; for so it was intended by him that sent it . Why are we too much dejected with that , which others complain the want of ? Why should we find that so tedious to our selves , which others have wish'd to enjoy ? There have been Medicinal Agues , which the wise Physician have cast his Patient into , for the Cure of a worse Distemper . A secure and illegal Health , however Nature takes it , is the most dangerous Indisposition of the Soul : If that be healed by some few bodily Pangs , the advantage is unspeakable . Look upon some vigorous Gallant , that in the height of his Spirit , and heat of Blood , eagerly pursues his Carnal Delights , thinking of no Heaven , but the free delectation of his Sense ; and compare thy present Estate with his : Here thou liest groaning and sighing , panting and shifting thy weary Sides , complaining of the slow motions of thy tedious Hours ; whilst he is frolicking with his jocund Companions , Carousing his large Healths , sporting himself with his wanton Delilah , and bathing himself in all sensual Pleasures : And tell mo whether of the two thou thinkst in the happier Condition ? If thou art not shrunk into nothing but Sense , and hast not cast off all Thoughts of another World , thou wouldst pity the Misery of that Atheistical Jollity , and gratulate to thy self the advantage of thy humble and faithful suffering that , which will at last make thee ample Satisfaction , by yielding thee the peaceable Fruit of Righteousness , Heb , 12.11 . 9. THY Pain is grievous ; but dost thou not hear the great precedent of Patience crying out from his Dunghil , O that my Grief were throughly weighed , and my Calamities laid in the Ballance together ! For now it would be heavier than the Sand of the Sea : Therefore my words are swallowed up ; for the Arrows of the Almighty are within me , the Poyson whereof drinketh up my Spirits : The Terrors of God do set themselves in Array against me , Job 6.2 , 3 , 4. Dost thou not hear the Man after God's own Heart speak of the Voice of his Roaring , Psal. 22.1 ? He that shrunk not from the Bear , the Lyon , nor Goliah of Gath , is now drenching his Bed with his Tears . Psal. 6.6 . Dost thou not hear the Faithful crying out , I am the Man that hath suffered Affliction by the Rod of his Wrath , &c. Surely against me he is turned ; he turneth his hand against me all the day ; my Flesh and my Skin hath he made old ; he hath broken my Bones , Lam. 3.1 , 3 , 4. Consider the Prophets , Apostles and Martyrs , the great Favourites of Heaven ; some on Gridirons , others in Boyling Caldrons ; some on Spits , others under Saws ; some in Flames , others crashed with the Teeth of Wild Beasts ; some on Racks , others in Fiery Furnaces : Most of 'em in such Torments , as in comparison , thy Pains are but a Sport. But to leave Mortality and sinful Dust and Ashes , thou may'st behold the Son of God , and Lord of Life , the King of Glory , God blessed for ever , sweating drops of Blood in his dreadful Agony ; and mayst hear him cry upon the Tree of Curse and Shame , My God , my God , why hast thou forsaken me ? Matth. 27.46 . Alas , What are we capable to suffer , in proportion of these Tortures ? What are we , that we should think much to share with the best of God's Saints ; nay , even with the dear and eternal Son of his Love , our ever blessed Redeemer ? Had not God prescribed this their way to Heaven , they had not waded so deep in Blood. 10. WHY do we repine to wet our feet where they waded ? If from these Holy Ones we turn our Eyes , we shall find Examples among meer Pagans : For instance , He who we used to account infamous for Voluptuousness , Epicurus the Philosopher ; who , on his Dying-day , when he lay extreamly tormented with the Stone in the Bladder , and a tearing Cholick in his Bowels , as it were grasping for Life ; yet even then , writing to his Idemeneus , can out of the strength of his Resolutions , profess his Cheerfulness , and can stile even that day Blessed . It was the same Mouth that could boast , that if he were frying in the Brazen Bull of ●alaris , he could there find Contentment . What should I tell thee of a Mutius Scaevola , who in a Glorious Revenge , voluntarily burnt off his Right Hand , not without the Envy and Pity of his Enemies ; or of a Regulus , that after so high a Provocation ; offers himself to the worst of the merciless Fury of his Tormenters ? Why shouldst thou admire , saith wise Seneca , that some should be well pleased to be Scorch'd , Wounded , Rack'd , or Kill'd ? Frugality is a pain to the Riotous , Labour a punishment to the Lazy , Continence a misery to the Wanton , and Study a torture to the Slo●hful . 11. ALL these are not in their own Nature difficult , but we are infirm and inconstant . Shall Pagans attain to this height of Magnanimity by their Fortitude ! And shall we Christians droop under gentler Sufferings ! We profess the advantage of Faith to uphold and chear us : But poor Ethni●k Souls ! they never heard of a Merciful God to Comfort 'em : They never knew those sweet Messages from Heaven , Call upon me in the day of Trouble , I will deliver thee , and thou shalt Glorifie me , Psal. 50.15 . Come unto me all ye that Labour , and are heavy laden , and I will give you Rest , Matth. 11.28 . Strengthen ye the weak Hands , and confirm the feeble Knees : Say to them that are of a fearful Heart , Be strong , fear not , behold , your God will come with Vengeance , even God with a Recompence : He will come and save you , Isa. 35.3 , 4. They had not the Heart of a Job , to say , I know that my Redeemer liveth , Job 19.25 . Nor the Eyes of a Stephen , to pierce the Heavens , to see their Saviour standing at the Right hand of God : But out of their Vigour elevated with an arrogant Ambition of that Fame which they believed , would survive 'em : Whereas , we Christians know that we have the Father of Mercies to stand by us ; a Redeemer to deliver us , a Comforter to strengthen and refresh us , sweet and infallible Promises to sustain us : And at last , a Crown of Eternal Glory to reward us . 12. THOU art pained with Sickness : View not what thou feelest , but think what Punishment thou hast deserved : Wherefore doth a living Man complain , a Man for the punishment of his Sin ? Lam. 3.39 . Alas , the Wages of every Sin , is Death , a Death of Body and Soul , Temporal and Eternal : Any thing below this , is Mercy . There is not the least of thy Transgressions but hath merited the infinite wrath of a just God , and more Torments than thou art able to undergo . What , dost thou complain of Ease ? Where thou owest a thousand Talents , thou art bid to Take thy Bill , and write down Fifty , Luke 16.6 . Wilt thou not magnifie the Clemency of so favourable a Creditor ? Surely , were every Twig which creates a Smart , a Scorpion , and every Breath thou sendest forth , a Flame : This were yet less than thy Deserts . Oh , the infinite goodness of our Indulgent Father , that uses so gentle a Correction to us ! Tell me thou nice Patient , if thou canst not suffer these Stripes , how thou wilt endure those that are infinitely sharper ? Alas ! What are these Trifles to that Hell which abides for the Impatient ? There are Torments without Mitigation ; eternal Pains without Intermission ; which thou can'st not suffer , nor avoid : Fear them , and murmur not at these ; prostrate thy self low under the hand of God , and be thankful for a tolerable Misery . How graciously hath the Wisdom of God thought fit to temper our Afflictions , if they prove sharp , they are not long , and if long , not over sharp ; that our Strength might not be depressed by those Trials we undergo . Therefore aspire a Contentment in thy self , and thy Languishment will be easie , or thy Pain soon over . Extream and Everlasting are Terrors reserv'd for the Wicked hereafter , that are durable , painful , and not capable of any Relaxation . What a Moment is it that thou dost suffer ? Yea , nothing , in respect of Eternity , which thou must either hope for , or fear . Endure a while patiently , that thou mayst not be infinitely Miserable . 13. THOU complainest of Pain : Of what use were thy Patience if that were mitigated ? God never gives Vertues without an intent of their Exercise . To what end were our Christian Valour , if we had no Enemy to Encounter ? Thus long thou hast supinely slept in a secure Garison , where thou hast heard no Trumpet , but thine own , and hast turned thy Drum-head into a Table for Dice , lavishing out thy days in varieties of idle Recreations : Now God draws thee forth to the Field , and shews the an Enemy ; where is thy Christian Fortitude if thou recoilest , and chusest rather to fly than resist ? And is this a proper Character for thee , who professest to sight under his Banner , who is the Conqueror of Death and Hell ? Is this the way to that happy Victory , and to acquire a Crown of Glory ? If thou faint in the day of Adversity , thy Strength is but small : Be strong in the Lord , and in the Power of his Might , Ephes. 6.10 . Encounter with that fierce Enemy , wherewith God would have thee assaulted ; look up to him , who hath said , and cannot fail to perform it ; Be faithful to the Death , and I will give thee a Crown of Life , Rev. 2.10 . 14. THOU art surpriz'd with Sickness ; accuse thy self for it ; Who forbid thee expecting so sure a Guest ? Thy Frame of Body should have prompted thee to other Thoughts : Dost thou perceive this living Fabrick made up as a Clock , consisting of many Wheels ? and imagine that some of 'em shoud not be ever out of order ? Couldst thou think that a Cottage not strongly built , and standing so bleak in the very Mouth of the Winds , could for ever hold firm and strong ? Or art thou not amazed it hath out-stood so many blust'ring Blasts , utterly unruined ? It was scarce a patient Question which Job asked ; Is my Strength the Strength of Stones ? or is my Flesh as Brass ? Job 6.12 . Alas ! thy best Metal is but Clay , and fading Flesh , is but Grass ; the Clay mouldereth , and the Grass withereth . Why do we reckon of any thing , but Misery and Fickleness in this woful Region of Change ? If we wi●l needs over-reckon our Condition , we do but assist to aggravate our own Wretchedness . 15. THOU art retir'd to thy sick Bed , be of good Comfort , God was never so near thee , never so indulgent to thee as now . The Whole , saith our Saviour , needs not a Physician , but they that are Sick , Mat. 9.12 . The Physician cometh not but where there is necessity , and where that is , will not fail to come : Our Wants is motive enough to Him , who took our Infirmities , and bare our Sicknesses , Mat. 8.17 . Our Health alienates him from us ; but whilst thou art this Patient , he cannot be from thee . The Lord , saith the Psalmist , will strengthen thee upon the Bed of Languishing , thou wilt make all his Bed in his Sickness , Psal. 41.3 . The Comforter doth not only visit , but attend thee : If thou find thy Bed uneasie , he will soften it for thy Repose . Canst thou not read God's Indulgence in thine own Disposition ? Thou art a Parent ; Perhaps thou affectest one Child more than another , though all dear enough : But if any of them be cast down , thou art more careful about that than the rest : How thou pitiest and pliest it with Offers and Receipts ? With what silent Anxiety dost thou watch by it , listning for every Breathing , jealous of every whispering , that might break its Slumber , responding its Groans with Sighs ; and , in fine , taking such Care that thy greatest Darling seems the while neglected , in comparison of this under Affliction . How much more shall the Father of Mercies , be compassionately Intent upon the Sufferings of his dear Children , according to the Proportion of their Afflictions ? 16. THOU art wholly entertain'd with the Extremity of thy pains : Alas , poor Soul ! Thy dimness perceives nothing , but what is near thee : It is thy sense which thou followest , but where is thy Faith ? Couldst thou inspect the end of thy Sufferings , thou wouldst rejoyce in Tribulation : Let Patience have her perfect Work ; and thou shalt once say , It is good for me that I was afflicted . Thou mightest be jocund long enough , ere thy Jollity could make thee happy : Yea , Woe to them that laugh here , Luke 6.25 . But , on the contrary , Our light Affliction , which is but for a moment , worketh for us a far more exceeding , and eternal weight of Glory , 2 Cor. 4.17 . O blessed improvement of a few Groans ! Oh glorious Issue of a short Storm of Sorrow ! Why do we imitate Christians , if nothing but Flesh and Blood ? And if better , we have more cause of Joy , than Complaint ; for whilst our Outward Man perisheth , our Inward Man is renewed dayly , 2 Cor. 4.16 . Our External Man is Flesh , our Internal is Spirit ; infinitely more noble , than this living Clay that we carry about us . Whil'st our Spirit gains more than our Flesh is capable to lose , what reason have we not to boast of the Bargain ? Let not then these close Curtains confine thy sight , but lift up thine Eyes to Heaven , whence thy Soul came , and view there that Crown of Glory , which thy God holds forth to all tha● overcome : And then Run with Patience the Race that is set before thee ; looking unto Jesus , the Author and Finisher of our Faith , who is set down at the Right Hand of the Throne of God , Heb. 12.1 , 2. Then chear thy self with the Expectation of that Blessedness , which if thy To●ments were no less than those of Hell , would make more than ample Amends for all thy Suffe●ings . 17. THOU art sick to Death : And hast received the Sentence of Mortality in thy self ; thy Physician hath given the up to act the last Scene : Neither art thou like to rise till the General Resurrection : How many are lately expired , that would have thought it a great happiness to die thus quietly in their Beds ? Whom Storms of War hath hurried away furiously into another World ; not suffering them to ta●e leave of that Life , which they were forced to abandon : Whereas thou hast leisure to prepare thy self for the Entertainment of thy last Guest ; to set both thine House in order , and thy Soul. It is no disadvantage to thee , thus to behold Death at a distance , and to observe every one of his Paces towards thee ; that thou mayst put thy self into a fit Posture to meet this grim Messenger who Ushers thee to Immortality ; that dying thus by Degrees , thou hast leisure , with the Patriarch Jacob , to Summon thy Children , to bequeath them thy last Benediction : and being encompassed with thy sad Friends , now in thy long Journey to a far Country , thou mayst take a Solemn Farewell , as going somewhat before them to the appointed happy Meeting-place of Blessedness : And lastly , That one of thine own may close those Eyes , which shall in their opening , see the Face of thy most Glorious Saviour ; and see this Flesh , now ready to lye down in Corruption , made like to his unspeakable Glory . A Prayer for a Sick Person . O Most Gracious , and Merciful Lord God , the only Author of our Health and Being ; thou castest us down upon our Beds of Sickness , and sometimes draws the Curtain between the World and us : O Lord , my time is in thy hand ; and I know not how soon my change which thou hast appointed shall be ; whether this Week , this Day , this Hour , yea , or this very Moment . O Lord , sanctifie unto me this thy present Visitation , which my Sins have long since deserved ; heal my Soul , which in great bitterness hath sinned against thee , and then if it stand with thy good Pleasure , heal my Body , and raise it , that I may glorifie thy Holy Name in the Congregation of the Righteous . 2. BUT if in thy Omniscency thou hast otherwise determined , that this Visitation shall put a period to my frail Mortality ; I humbly beseech thee , to fit and prepare me for that last and great change : Wean me from all the fading pleasures and vain allurements of this sinful World , that I may become a meet partaker of thy Heavenly Kingdom : Send down , O LOrd , thy Light and thy Truth into my inward parts , that I may understand thy Wisdom secreetly : Support the weakness of my Faith , that I may with a strong Assurance lay hold upon the Blood of Jesus ▪ by whose Merits I expect Salvation , and to Reign with thee in thy Heavenly Kingdom . Amen . SECT . III. Affliction of Conscience . 1. THY Sin is ponderous upon thy Soul : Bless the Omnipotence , thou art sensible of it . Many hath more weight , and boasteth of Ease . There 's Musick in this Complaint ; the Almighty delights to hear it , next to the Melody of Saints and Angels . Pursue and continue these sorrowful Notes , if ever thou expectest Comfort . It is this Godly Sorrow , that worketh Repentance to Salvation , not to be repented of , 2 Cor. 7.10 . Weep still and be not too much hastly to exhaust thy Tears ; for they are precious , and rendred fit to be reserv'd in the Bottle of the Almighty , Psal. 56.8 . Over-speedy Remedies may prove injurious to the Patient : And as in the Body , so in the Soul ; Diseases and Tumours must have their due Maturation , ' ere there can be a Cure. The Inwards of the Sacrifice must be three times rinsed with Water , Lev. 1.9 . One Ablution will not serve turn . But when thou hast Evacuated thine Eyes of Tears , and unloaded thy Breast of leisurely Sighs , I shall then , by full Commission from him that hath the Power of Remission , say to thee ; Son , be of good Comfort , thy Sins are forgiven thee , Mat. 9.2 . 2. THINK not this Word meerly formal , and forceless : He that hath the Keys of Hell , and of Death , Rev. 1.18 . hath not said in vain , Whose Sins ye remit , they are remitted , John 20.23 . The Words of his Vicegerents on Earth , are ratified in Heav'n ; only the Priest under the Law , hath power to pronounce the Leper clean , Lev. 13.3 . Had any other Israelite done it , it had been as unprofitable , as presumptuous . It was a good Expression that fell from Elihu ; When a Man's Soul draweth nigh unto the Grave , and his Life to the Destroyer , if there be a Messenger ( of God ) with him , an Interpreter , one among a thousand , to shew unto that Man his Uprightness ; then He ( i. e. God ) is Gracious unto him , and saith , Deliver him from going down into the Pit ; I have found a Ransom , Job 33.22 , 23 , 24. Behold ! this is thy State , thy Souls Life is in danger of the Destroyer , through his powerful Temptations : I am ( howsoever unworthy ) a Messenger sent to thee from Heaven ; and in the Name of the Almighty that sent me , do here upon thy serious Repentance , before Angels and Men , proclaim thy Soul fix'd in the Court of Heaven : The Invaluable Ranson of thy dear Saviour is accepted for thee ; so thou art deliver'd from descending into the Pit of Perdition . 3. OH , happy Message , thou replyest , were it receiv'd with Comfort ! But , Alas ! my heart is possest with deep Grounds of Fear and Diffidence , not easily to be remov'd : That convicts me , whil'st you offer to acquit me ; and positively acquaints me , I am a worse Criminal , than a Spectator can imagine : My Sins are beyond measure hainous , such as my Thoughts tremble at ; and Tongue dare not express to God that knows 'em , against whom only they are committed . If there is Horror in their very Remembrance ; what will their be then in their Retribution ? 4. THEY are bitter things thou urgest against thy self ; no Adversary could plead worse : But I admit thy vileness ; be thou as wicked as Satan can make thee : It is not his Malice , or thy Wickedness , that can exclude thee from Mercy : Be thou as sordid as Sin can expose thee , yet There is a Fountain opened to the House of David , Zach. 13.1 . ( a bloody Fountain in the Side of thy Saviour ) for Sin , and for Uncleanness . Be thou as Leprous as that Syrian was of old , 2 King. 5.18 . if thou canst but Wash seven times in the Waters of this Jordan , thou wilt be clean ; Thy Flesh shall come again to thee , like to the Flesh of a little Child : Thou shalt be at once sound and innocent . Be thou stung with the Fiery Serpents of this Wilderness ; yet if thou cast thine Eyes to that Brazen Serpent erected for thy Malady , thou wilt find Cure. Wherefore came Christ into the World , but to save Sinners ? Add , if thou wilt , Whereof I am Chief , 1 Tim. 1.15 . Thou canst alledge no worse by thy self , than the best did before thee ; who , in the Right of a Sinner , claimeth the Benefit of a Saviour . 5. WERE it not for Sin , what use were there of a Redeemer ? Were not Sin hainous , how should it require such an Expiation , as the Blood of Christ ? The magnitude of thy Sins , merits but to magnifie the Mercy of the Forgiver : To remit the Debt of Farthings , were insignificant ; but to forgive thousands of Talents , is the height of Bounty . Thus God deals with thee : He permits thee to run on to so deep a Sum , that when thy Conscious heart hath proclaim'd thee a Bankrupt , he may infinitely oblige thee , and glorifie his own Mercy , in crossing the Reckoning , and acquitting thy Soul. All Sums are equally dischargable to the Munificence of our Great Creditor in Heav'n : As it is the Act of his Justice , to expect the least ; so it is of his Mercy to forgive the Greatest . Had we to do with a Finite Power , we might sink under the Burthen of our Sins : But having an Infinite Power to attend us , let thy Care be to lay hold on that Infinite Bounty ; and as thou art an Object of Mercy , sinful , and miserable enough ; so conclude thy self ( as thou art ) a Subject proper to receive it as a Penitent Believer . Open and enlarge thy Bosom , and assume this Free Grace , and close wth thy Blessed Saviour ; and in him , possess thy self of Remission , Peace and Salvation . 6. COMFORTABLE Expressions , thou confessest , to those that are capable of them : But what is this to me , that am neither Penitent nor Believer ? Alas ! That which is Honey to others , is Gall and Wormwood to me ; who want the Grace to Repent , and Believe as I ought . Why art thou so imprudent and unjust , as to conspire with Satan against thy own Soul ? Why wilt thou be so unthankfully injurious to the God of Mercies , as to deny those Graces which his good Spirit hath bestowed upon thee ? If thou wert not penitent , why are these Tears ? What means these Sighs and Passionate Expressions of Sorrow , which thou utterest ? It is no Temporal Loss that afflicts thee ; nor Corporal Distemper that thus disquiets thee : Doubtless , thou art Soul-sick , thy Spirit is wounded within thee ; and what can thus affect thy Soul , but sin ▪ Or what can this Affection of thy Soul be for Sin , but true Penitence ? 7. THOU repliedst ; I am indeed sorrowful for Sin , but not upon the right Grounds : I grieve for the misery that Sin hath brought upon me , not for the evil of Sin , but for the Punishment , not the Offence ; for my Peril , not for the displeasure of my God. Beware , lest an undue Humility cause thee falsely to accuse the Graces of God's Spirit : Thou art no competent Judge , whilst thou art under Temptations . Had not thy Sorrow a relation to God , why wouldst thou Sigh to Heaven ? Why would thy Heart challenge thee for unkindness in Offending ? And to cry out of the Sordidness not of the Peril of thy Sin ? What renders the act of thy Sin to be sinful , but the offence against the Divine Majesty ? How canst thou be sorry that thou hast Sinned , and not be sorry that thou hast Offended ? Tell me , What is it thy Conscience primarily suggests to thee in this impression of thy Sorrow ? Is it thou shalt be Punish'd , or that thou hast Sinned ? And were it put to thy Choice , Whether thou hadst rather enjoy the Favour of God with extremity of Pain , or continue in his Displeasure with Ease ? Or if Liberty were tendred to thee , that thou mightst freely sin without danger of Punishment ? Whether doth not thy Heart rise at the Condition , as ready to flie in the Face of the Offerer ? Besides Fear and Horror , dost thou not find an internal Indignation at thy Miscarriage , and such a detestation of thy Sin , that were it to be reiterated if it were possible to be concealed from God and Men , and if there were no Hell to avenge it , woulst thou not abhor to commit it ? All these are strong Convictions of the right grounds of thy Repentance , and of the injury which thou dost thy Soul , in the unjust Scruples which thou raisest against it . 8. IF the grounds ( thou say'st ) of my Repentance be regular , yet the measure is Insufficient . I am sorrowful for Sin , but not enough : An effectual grief for sin , should be serious , deep , hearty , intensive ; mine is slight and superficial . I Sigh , but my Sighs proceed not from an humble Heart : I can sometimes Weep , but cannot pour out my self in Tears : I mourn , but don't continue my Sorrow . To this I Answer , Thou hast to do with a God , which in all the dispositions of thy Soul , regards Validity , and not Quantity : If he find thy Remorse , he exacts not the solid Measure : He doth not meet up our Repentance by Inches or Hours , but where he finds sincerity of Penitence , is Indulgent . Look upon David , and acknowledge his Sin formidably detestable , no less than Adultery , Inebriation and Murder : Yet no sooner did he in a true Compunction of Heart , cry out , I have sinned against the Lord ; then he hears from that Mouth which accused him ; The Lord also hath put away thy Sin , thou shalt not die , 2 Sam. 12 , 13. Here is a penitent Confession , which was efficacious in the Expiation of those grievous Crimes . Thou art deceived if thou imaginest God delights in the Affliction of his Creatures : So far only is the grief of his Servants pleasing to him , that it may conduce to the health of their Souls , in the sensibleness of their Sin , and meet capacity of Mercy . 9. I do not , with some Casuists , flatter thee with an Opinion of the sufficiency of any slight Attrition and empty wishes , that thou hast not Sinned ; doubt●ess a true Contrition of Spirit , and Compunction of Heart , are necessarily required to a saving Repentance : And these , wert thou but an indifferent Censurer of thine own ways , thou would'd find within thy self . Why is thy Countenance so dejected , thy Cheeks pale , and watered so oft with Tears , thy want of Rest , and loss of Appetite ? Wherefore dost thou pour out those doleful Complaints and vehement Deprecations ? But after all this , art thou such as thou accusest thy self , defective in thy Repentance ? Dost thou rest contented in this condition , and not complain of it as the greatest Misery ? Art thou not heartily sorry that thou canst be no more grieved for thy Sin ? Comfort thy self , even this is an acceptable Repentance , and God accepts it . What is Repentance but a change from Evil to Good ? And how sensible is this Change , that thou who formerly delightedst in thy Sin , now detests it and thy self for it ; and art yet ambitious of more Grief , for being transported into it ? Let not thy Souls Enemy , who desires nothing more than to make thee perfectly Miserable , so allure thee , as to render thee unsatisfied with the Measure of that Penitency which is accepted of God : Rather turn thine Eyes from thy Sins , and look to Heaven and fix 'em upon thine All-sufficient Mediator , and behold his Face smiling upon thy humbled Soul , and perfectly reconciling thee to his Eternal Father , as being fully assured , That being justified by Faith , we have Peace with God , through our Lord Jesus Christ , by whom also we have access by Faith into this Grace wherein we stand , and rejoice in the hope of the Glory of God , Rom. 5.1 , 2. 10. THERE thou say'st is the very root of my Complaint : I want that Faith that should give me an interest in my Saviour , and afford true Comfort to my Soul , and Boldness and Access with Confidence , to the Throne of Grace , Ephes. 3.12 . I can be sorry , but cannot believe ; my Grief is not so great as my Infidelity : I see others full of Joy and Peace in believing , Rom. 15.13 . But my stubborn Heart cannot soar up to a conformable apprehension of my Saviour : So as indeed I dwell in obdurate Darkness , and a sad ponderosity of Incredulity , wanting that Assurance which others profess to find in themselves . Take heed , lest whilst thou art too querulous , thou prove unthankful ; and whilst thy Humbleness disparages thee , thou make God a Loser . A Man may have a rich Mine in his Ground which he knows not of , and there are Shells furnish'd with Pearls , whose Worth many are not sensible of . This is thy State : Thou hast that Grace thou complainest to want ; and there is no measuring of thy self by Sense , especially in the time of Temptation . Thou coulst not so sensibly lament the want of Faith , if thou hadst it not . Thou canst not deny an Assent to the verity of all God's Promises : Thou acknowledgst he could not be what he is , if he were not even Verity it self . Thou canst not doubt but he hath made those promises of Grace and Mercy to all Penitent Sinners , which tend to their Salvation ; and thou canst not but grant , thou art sinful enough to need Mercy , and sorrowful enough to desire and Embrace it . 11. CANST thou but love thy self so well , that when thou seest a Pardon held forth to stretch forth thy Hand , and take it ? This Hand is thy Faith , which takes hold of thy Redeemer . As for that Assurance thou mentions , they are happy that can feel and maintain it ; and it must be our holy Ambition to be diligent in the Aspiraration : But such a height of Perfection , every Traveller in this wretched Pilgrimage , cannot whilst he is in this perplexed and heavy Road , hope to attain to . It is an unsafe and dangerous Path , which those Men have walked in , who have used to define all Faith by Assurance . Should I conduct thee that way , it might be prejudicial . So sure a Certainty of our constant and reflected apprehension of Eternal Life , is both hard to acquire , and not easie to hold unmovably , considering the many strong Temptations that we are subject to in this Vale of Misery and Death . Should Faith be reduced to this Trial , it would be more rare than our Saviour hath foretold it : For as many boasts of such an Assurance , who is yet failing of a true Faith , embracing a vain Presumption instead of it : So many also hath true Faith in the Lord Jesus , who yet complains to want that Assurance . Canst thou in a sense of thine own Misery close with thy Saviour ? Canst thou throw thy self into the Arms of his Mercy ? Canst thou trust him with thy Soul , and relie upon him for Forgiveness and Salvation ? Canst thou prostrate thy self before him , as a miserable Object of his Grace and Mercy ? And when it is offered thee , canst lay some ( tho weak ) hold upon it ? Labour for further degrees of Strength daily . Set not up thy Rest in this pitch of Grace , but cheer up thy self , and thus much Faith shall save thy Soul. Thou believest , and he hath said it , that is Verity it self , He that believeth on the Son , hath Everlasting Life , Joh. 3.36 . 12. I know , thou averrest that Jesus Christ came into the World to save Sinners ; and that Whoever believeth on him , shall not Perish , but have eternal Life , Joh. 3.15 . Neither can I deny , but in a sense of my sinful Condition , I cast my self in some measure upon my Saviour , and lay hold upon his All-sufficient Redemption : But , Alas ! My apprehensions of him are so weak , that they can afford no Comfort to my Soul. Were it not that thou expectest to be Justified , and saved by the power and act of thy Faith , thou hast reason to be disheartened with the imbecility of it : But now , that the Vertue and Efficacy of this happy Operation is in the Object apprehended by thee , which is the infinite Merits and Mercy of thy Saviour , that cannot be abated by thine Infirmities , thou hast reason cheerfully to expect thy Salvation . Understand thy case aright : Here 's a double Hand that helps thee towards Heaven ; thy hand of Faith lays hold on thy Saviour : Thy Saviour's hand of Mercy and plentious Redemption , lays on thee ; thy hold of him is feeble and easily loosed ; his hold of thee is strong and irresistable . Comfort thy self therefore with the blessed Apostle ; when thou art Weak , then thou art Strong ; when weak in thy self , then strong in thy Redeemer : Shouldst thou boast and say , Tush , I shall never be moved ; I should suspect the Verity and Safety of thy Condition . Now thou deplorest thy Weakness , I cannot but Congratulate the happy Estate of thy Soul. If a greater Work were expedient , strength of Hand were necessary : But now only receiving of a precious Gift is required , why may not a weak Hand perform that as well as a strong , tho not so forcibly ? Be not dejected with Impotency , but comfort thy self in the Mercies of thy Redeemer . 13. THOU expressest ; Sometimes , I find my heart at ease , in a comfortable Reliance on my Saviour ; and being well resolv'd of the safety of my State , promise good days to my self ; and after the banishment of my former Fears , dare bid defiance to Temptations : But , Alas ! how soon is this serenity over ? How suddenly is this clear Skie clouded , spread over with obscurity , and I return to my former Despondency ? Did'st thou conceive , that Grace would put thee into a constant and perpetual invariable Condition of Soul , whil'st thou art on this side Heav'n ? Didst thou ever hear or read of any of God's Saints upon Earth , that were unchangeable in their holy Dispositions , whil'st they continued in this Region of Mutability ? Behold the Man after God's own heart , thou shalt find him sometimes so couragious , as if the Spirits of all his Worthies were met in his own Bosom , how resolutely doth he blow off all dangers , trample on his Enemies , and triumph over all cross Events ? Another while thou shalt find him so dejected , and transform'd from what he was : When chearful ; The Lord is my Shepherd , I shall lack nothing , Psal , 23.1 . In Affliction ; Why art thou so sad , my Soul , and why art thou so disquieted within me ? Psal. 42.14 . In Fortitude ; I will not be afraid of ten thousands of people , that have set themselves against me round about , Psal. 3.6 . In Trouble ; Hide me under the shadow of thy Wings , from the Wicked that oppress me ; from my deadly Enemies , who compass me about , Psal. 17.84 . In his Integrity ; Thy Loving Kindness is before mine Eyes , and I have walked in thy Truth , Psal. 26.3 . In contrary Events ; Lord , where are thy loving Kindnesses ? Psal. 89.49 . And dost thou not hear him in one Breath professing his Confidence , and lamenting his Dissertion ; Lord , by thy Favour thou hast made my Mountain to stand strong : Thou didst hide thy Face and I was troubled , Psal. 30.7 . Look upon St. Paul ; Sometimes thou shalt see him erecting Trophies of Victo●y to his God : In all these things we are more than Conquerors , through him that loved us , Rom. 8.37 . On the contrary , thou shalt find him lamenting his own sinful Condition ; Oh , wretched Man that I am , who shall deliver me from the Body of this Death ! Rom. 7.24 . In a holy Rapture , thou shalt find him caught up into the Third Heaven , and by Permission of the Almighty , buffetted by the Messengers of Satan , and uttering Complaints to God of the Violence of that Assault . Here the Spouse of Christ bemoaning her self ; I opened to my Beloved , but my Beloved had withdrawn himself , and was gone : My Soul failed , when he spoke , I sought him : but I could not find him ; I called him but he made me no answer , Cant. 5.6 . Thus is it with thee , whil'st thou art in this Carnality : The Temper of thy Soul will be , subject to Vicissitudes . Should'st thou continue always in the same State , I should suspect thee . This difference betwixt Nature and G●ace ; the One is still uniform ; the Other varies ●●cording to the pleasure of the Giver : The Spirit ●eaths when , and where it listeth , Joh. 3.8 When therefore thou find'st the gracious Inspirations of the Holy Ghost within thee , be thankful to the Infinite Munificence of that Blessed Spirit : And still pray ; Arise , O North , and come thou South Wind , that the Spices thereof may flow out , Cant. 4.16 . But when thou finds thy Soul becalm'd , and not a Leaf stirring in its Garden , be not too much dejected with an ungrounded Opinion of being destituted of thy God ; neither repine at the Seasons , or Measures of his Bounty : That most free and beneficent Agent , will not be tyed to our Terms ; but will give us what he sees necessary : Therefore humbly wait upon his Goodness : and be confident , that he who hath begun his good Work in thee , will perform it until the Day of Jesus Christ , Phil. 1.6 . 14. IT is true , ( thou say'st ) if God had began the Operation , He would at last , for his own Glory finish it : But for me , I am a Man dead in Trespasses and Sins ; and never had any true Contrition in me : Some shew , indeed , I have made of a Christian Profession ; but I have only deceived the World with a fallacious Pretence , and have not found in my self the Verity , and Solidity of those Heavenly Vertues , whereof I have made an Ostentation . It were pity thou shouldst be so bad as thou representest thy self : I have no tender Compassion in store for Hypocrisie ; nor no Disposition is more odious to the Almighty ; insomuch , as when he expresses Vengeance against Sinners , he uses those terms of Terror , I will appoint him his portion with the Hypocrites , Mat. 24.51 . Were it thus with thee , it were high time to work thy Repentance in Dust and Ashes ; and resign thy self into the hands of his Almighty Protection , to be created anew by his Powerful Spirit ; and never to give thy self Peace , till thou findest thy self Renewed in the Spirit of thy Mind , Eph. 4.23 . But , in the mean while , take heed of being guilty of mis-judging thine own Soul ; and misprising the Operation of God's Spirit : God hath been better to thee , than thou wilt acknowledge : Thou hast a true Sense of Grace , and perceiv'st it not . There is no Cognisance to be taken of the Sentence thou passest upon thy self , in the hour of Temptation : When thy heart was free , thou wert in another Mind ; and shalt , upon better advice , reasume thy former Thoughts . 15. IT is with thee , as with Eutychus , that fell down from the third Story , and was taken up for Dead , when his Life remained in him . We have known those in Trances , without any perception of Life ; yea , some ( as that subtil Johannes Duns Scotus ) laid in their Graves before their Souls had taken leave of their Bodies , though unable to exert those Faculties , which might Evince her hidden Presence . Such perhaps art thou at the worst ; and wert thou in Charity with thy self , thou wouldest be found in a better Condition . There is the same reason of the Natural Life and the Spiritual : Where it is discern'd by Breathings , Sense and Motions ; where there is a breathing Motion , there must be a Life that sends it forth : If then the Soul breaths Holy Desires , doubtless there is a Life whence they proceed . Now deny , if thou can'st , that thou hast not these Spiritual Breathings of Holy Desires Internally ? Dost thou not many times sigh for thine own Insanity ? Is not thine heart perplexed with the Thoughts of thy Spiritual wants ? Dost thou not truly desire , that God would Renew a right Spirit within thee ? Be cheerful : This is the Operation of God's Spirit : As well may a Man breath without Life , as thou couldst be thus affected without Repentance . Sense is a quick Discrier of Life : Wound a dead Man , he is not sensible ; but the Living perceiveth the easiest Touch. When thou hast heard the Judgments of God , denounced against Sinners , and laid to thy Conscience ; has thy heart been pierced with them ? Hast thou not secretly thought , how shall I decline this dreadful Damnation ? When thou hast heard the Mercies of God to Penitent Sinners , hath not thy heart said , Oh that I had my share in ' em ! When thou hast heard God blasphem'd , hast thou not felt a horror in thy Bosom ? All these are Symptoms of a Spiritual Life . 16. MOTION is the perfectest Discoverer of Life : He that stirs his Limbs is not dead . The Feet of the Soul are the Affections : Hast thou not found an hate and detestation of that Sin , wherein thou hast been allured : And discover'd Grief of heart for thy Indisposition to all good things ? Hast thou not found a Love to , and Complacency in those who are truely Religious and Conscionable ? Without a Life of Repentance , Penitence had vanisht . Are not thine Eyes and Hands often lift up to implore mercy ? Canst thou deny , thou hast a real , though weak Appetite to the means , and degrees of it ? This is that Hunger and Thirst after Righteousness , to which Christ hath pronounc'd Blessedness ? Matth. 5.6 . Discomfort not thy self with the disappearance of God's Spirit : In the hour of Temptation , it is with thee , as with a Tree in Winter , whose Sap is run to the Root ; where there is no Appearance of Vegetation , by any Buds or Blossoms , but appears , motionless : Yet when the Sun returns his comfortable Beams , it sprouts forth afresh , and bewrays that Vital Juice , which lay in the Earth : So thou must with Patience wait , till the Sun of Righteousness shall arise with Healing in his Wings , and Summon thy Humidity into thy Branches ; that that Grace may spring in thee , which is able to save thy Soul : Then thou wilt say of thine heart , as Jacob of his hard Lodging ; Surely , the Lord is in this place , and I knew it not , Gen. 28.16 . Only use the means , and wait patiently God's Leisure ; stay upon the Bank of this Bethesda , till the Angel descend and move the Water . 16. I could gladly , thou repliest , attend with Patience upon God , in this happy Work of the Excitation of Grace , were I but sure I had it ; or could be perswaded of the Verity of my Conversion : But it is my unhappiness , that here I am at an uncomfortable loss ; for I am inform'd , that every Convert can design the Time , Place , means and manner of his Conversion ; and demonstrate how near he was to the Gates of Death , nay , to the Verge of Hell ; when God , by a mighty Arm , has snatcht him away , from the Pit of Perdition , and rescu'd him from everlasting Damnation ; placing him in a State of Eternal Salvation ; Which I cannot attain to ; not finding any such vehement Concussion , hearty Contrition , or such forcible and irresistable Operation of God's Spirit in me , nor can I practice the Sermon design'd for my Conversion , or those Approaches my Soul made towards an hardly-recovered Desperation . To which I answer : It is not safe for any Man to set Limits to the Almighty ; or to prescribe Rules to that Infinite Wisdom : That most free , and All-wise Agent , will not be tyed to walk always in one Path ; but varies his Courses according to his Divine Will. One he calls suddenly , as St. Paul ; another by sweet Solicitations , as Philip , Nathanael , Andrew , Peter , Matthew , and other Apostles . One he draws to Heaven with gracious Invitations ; another with a strong hand . We have known those , who having mispent their Juvenile Years , in notorious debauch'd Courses , living as without God , and have been heart-stricken with some Denunciation of Judgment ; which hath so wrought upon 'em , that it hath brought them within sight of Hell : But after deep Humiliation , have been raised through God's mercy , to a Comfortable Sense of the Divine Favour , and have proceeded to a high degree of Regeneration , and liv'd and dy'd good Christians . 18. BUT this is not every ones Case ; those who have from their Infancy been brought up in The Nurture and Fear of the Lord , Eph. 6.4 . and from their Youth been Train'd up under a Godly and Conscionable Ministry ; where they have been plyed with the effectual means of Grace : Precept upon Precept , Line upon Line ; here a little , and there a little , Isa. 28.10 . and by an insensible Conveyance , received the Gracious Inoperations of the Spirit of God , though not without many inward Debates , Temptations , and deep Humiliation , for their particular Failings ; these cannot expect to find so sensible Alterations in themselves : As well a Child knows when he was born , as these know the instant of their Spiritual Regeneration ; and as well may they see the Grass grow , as perceive their insensible Increase of Grace : It is sufficient that a Child , attaining to Reason , knows he was born ; as when we see the Grass higher than we left it , know that it is grown . Let it then suffice thee , that the thing is finish't , though thou canst not define the time , and manner of doing it : Be not over curious in matters of particular Preceptions , whil'st thou art assured of what is wrought in thee . The skilful Chyrurgion , makes a Fontinel in the Body of his Patient , either by a sudden Incision , or by a leisurely Corrosive ; both equally tend towards Health . Trust God with thy self , and with his own Work ; without making inquiry , which way he designs thy Salvation ? 19. ALL were safe , thou say'st , if I could be ascertain'd of my Election to Life Eternal : I could be Patient , so I might be sure : But , wretched that I am , here I am plung'd : I see others walk comfortably , as if in Heav'n ; whereas I droop under a continual Diffidence ; raising my self new Arguments of Distrust . Could my heart be settled in this Assurance , nothing could make me unhappy . It is true , as all other mercies flow from our Election ; so the securing of this one , involves all other Favours that concern the welfare of our Souls . It is no less true , our Election may be assured ; else the Holy Ghost had not laid so deep a Charge upon us , to use our utmost Endeavour to ascertain it : And we are much wanting to our selves , if hearing so excellent a Blessing may be attained by diligence , if we pull not our hand out of our Bosom , to reach that Crown so offer'd to us : But withal , 't is true , if there were not a difficulty in this work , the Apostle had not so earnestly call'd for the utmost of our Endeavour to effect it ; 2. Pet. 1.10 . 20. THE Truth is , in Christianity there is no Path , wherein there is more need of treading warily , than in this : On each side is Danger and Death ; Security on one hand , and Presumption on the other : And the Miscarriage either way , is deadly . Behold the miserable Examples on both kinds : Some walk carelesly , as if there were no Heav'n ; or if such a Place , yet of no Concernment : Their hearts are fond of the Pleasure of this Life ; and they neither care , nor wish to be happier , than this World can make 'em : The God of this World hath blinded their Eyes , that they believe not , 2 Cor. 4.4 . Others walk proudly , being vainly puff't up with their own ungrounded Imaginations , as if they were invested with Immortal Glory ; fancying themselves rapt up with St. Paul into the Third Heav'n , and have seen their Names recorded in the Book of Life : Whereas this is nothing but an Illusion of that Lying Spirit ; who knows the the way to keep 'em out of Heaven , is to make 'em believe they are in a State of happiness . 21. IT must be thy main Care to walk , in a just Equidistance from both these Extreams ; that thou may'st be resolute without Presumption , and careful without Diffidence . And , First , I advise thee to abandon those false Teachers , who improve their Wits for the Ruine of Souls , in broaching the sad Doctrines of Uncertainty and Distrust . Be sure our Saviour had not bid his Disciples rejoyce , that their Names are written in Heaven , Luke 10.20 . Had there not been a particular Enrollment ; nor the Disciples could never have attained to the notice of such Inscription . Neither is this a Mercy peculiar to his Domestick Followers ; but universal to all that believe what they testifie ; and by believing we may be assur'd our Names are Registred in those Eternal Records . 22. NOT that we should take an Acesius his Ladder , and climb up to Heaven , and turn over the Book of God's Councils , and read our selves design'd to Glory . But as we by Experience imagine we can by Reflections read those Letters , which directly we cannot : So we may do here in spiritual Objects . The same Apostle that gives us our Charge , gives us withal our Directions , Wherefore the rather , Brethren , give all diligence to make your Callings and Election sure ; for if ye do those things , ye shall never fall ; for so an Entrance shall be ministred unto you abundantly , into the Everlasting Kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1.10 , 11. Here is first our Calling , then our Election : Not that we should begin with Heaven , and thence descend to Earth ; but that we should from Earth ascend to Heaven , from our Calling , to our Election : As knowing , that God shews what he hath done for us above , by that which he hath wrought in us here below . 23. OUR Calling not outward and formal , but inward and effectual . The Spirit of God hath a Voice , and our Soul an Ear ; that Voice of the Spirit speaks inwardly and effectually to the Ear of the Soul , calling us out of the State of Corrupt Nature , into the State of Grace ; out of Darkness , into his marvellous Light. By thy Calling , thou mayst judge of thine Election : God never works in vain , neither doth he cast away his saving Graces : But whom he did Predestinate , them also he Called ; and whom he Called , them he Justified ; and whom he Justified , them also he Glorified , Rom. 8.30 . This doubtless , thou sayst , is sure in it self , but how assured to me ? I answer : That which the Apostle adds , By good Works , if we comprehend the Acts of Believing and Repenting , is a special Evidence of our Election . But not to urge that Clause of Good Works , which ( tho read in the Vulgar ) is found wanting in our Editions ; The clear words of the Text evince no less : For if ye do these things , ye shall nev●r fall : Here is our Negative Certainty : And for our Positive ; So an Entrance shall be Ministred unto you abundantly , into the Everlasting Kingdom of our Lord and Saviour Jesus Christ. If we shall never fall , but shall undoubtedly enter the Kingdom of Christ ; what possible scruple can be of the accomplishment of our Election ? What then are these things that must be perform'd by us ? Fix your Eyes upon that Collection of Graces , following : If you add to your Faith , Vertue , and to Vertue , Knowledge ; and to Knowledge , Temperance ; and to Temperance , Patience ; and to Patience , Godliness ; and to Godliness , Brotherly Kindness , Charity , 2 Pet. 1.5 , 6. 23. IF Thou wouldst be inform'd what God hath written concerning thee in Heaven , look into thy own Bosom , and see what Graces he hath wrought in thee . Truth of Grace , saith the Divine Apostle , will make good the certainty of your Election . Not to instance the rest of that Heavenly Combination ; do but single the first and the last , Faith and Charity : For Faith , how clear is that of our Saviour ; He that believeth in him that sent me , hath Everlasting Life , and shall not come into Condemnation ; but hath passed from Death to Life , Joh. 5.24 . What danger can befall us in our acquiring Heaven ? All the Peril is in the way . Now the Believer is already passed into Life : This is the Grace , by which Christ dwells in our Hearts , Ephes. 3.17 . and whereby we have Communion with him , and an assured Testimony of and from him : For he that believeth in the Son of God , hath the Witness in himself : And what Witness is that ? This is the Record , that God hath given us Eternal Life : And this Life is in his Son ; he that hath the Son , hath Life , 1 Joh. 5.10 , 11 , 12. Oh happy Connexion ! Eternal Life first : This Life Eternal , is in and by Christ Jesus ; he is ours by Faith , and this Faith testifieth to our Souls assurance of Life Eternal : Charity is the last , which comprehends our love to God and Man : For , from the reflection of God's Love to us , ariseth a Love from us to him again . The beloved Disciple can say , We love him , because he loved us first , 1 Joh. 4.19 . And from these resulteth our Love to our Brethren : And such an Evidence we have , that the Apostle tells us expresly , That we know we are passed from Death to Life , because we love the Brethren , 1 Joh. 3.14 . : For the love of the Father is inseperable from the love of the Son : He that loveth him that Begets , loves him that is Begotten of him , 1 Joh. 5.1 . 25. NOW deal impartially with thine own Heart , and enquire seriously , as in the Presence of the Searcher of all Hearts , Whether thou dost not find in thy self these Evidences of thine Election ? Art thou not effectually , tho not perfectly called out of the World , and corrupt Nature ? Dost thou not inwardly abhor sinful ways , and think of what thou wert with Detestation ? Dost thou not endeavour to be in all things approved to God , and confirmed to thy Saviour ? Dost thou not cast thy self upon the Lord Jesus , and depend upon his free All sufficiency for Pardon and Salvation ? Dost thou not love that infinite Goodness , who hath been so rich in Mercies to thee ; and bless those Beams of Goodness which he hath cast upon his Saints on Earth ? Lastly , Dost thou not love a good Man , because he is so ? Comfort thy self in the Lord , and let no Fear and Distrust possess thy Soul : Faithful is he that hath Called thee , 1 Thes. 5.24 . who will also Preserve thy whole Spirit , and Soul , and Body blameless , unto the coming of our Lord Jesus Christ , 1 Thes. 5.23 . A Prayer for an Afflicted Conscience . O GOD , the Father of all Mercies and Heavenly Consolation , suffer me not at any time to fall from thee , or to be swallowed up in the depth of Affliction ; but when ever it shall please thee to try me in that Furnace , let my sure Hope and Confidence be fixed on thee ; that when multitude of Sorrows shall encompass my Soul , my only trust may be in thy Mercies . Give me the Oil of Joy for Mourning , and the Garment of Gladness for the Spirit of Heaviness , that thy great Name may be Glorified by me , in a thankful acknowledgement of thy Goodness towards me . 2. LORD , thou beholdest afar off ; the manifold Perils and Dangers I am exposed to in this World , which is a sea of Miseries and numerous Calamities ; The Winds blow , the deep Waters lift up their proud swelling Waves , and the stormy Tempests threaten me with Ship-wrack , to the Ruine and Destruction both of Soul and Body . But O thou , who art the God of Unity , speak Peace unto this inward Voice , and say unto it , I am thy Salvation , so shall I be refreshed with thy loving Kindness , and Praise thee ever more . Amen . SECT . IV. Remedies against Temptations . 1. THOU art assaulted with Temptations : And what the Enemy cannot do by Force or Fraud , he seeks by Importunity . Can this seem averse to thee , when the Son of God was in the Wilderness forty Days , and forty Nights , under the Tempter ? He that durst set upon the Captain of our Salvation , Heb. 2.10 . How shall he spare frail Flesh and Blood ? Why should Christ suffer himself to be Tempted , but to support thee in all thy Temptations ? The Keys of the Bottomless Pit are at his disposal : He could have confin'd that Presumptuous Spirit to Chains of Darkness , and admitted him no nearer to him than Hell ; but he would let him loose , and permit him to act his worst , purposely that we might not dislike to be Tempted , and that he might foyl our greatest Enemy . 2. CANST thou think that he , who sits at the right Hand of Majesty , commanding the Powers of Heaven , Earth and Hell , could not keep off that malignant Spirit from assailing thee ? Canst thou think him less Merciful , than mighty ? Would he die to save thee ? And will he turn that Miscreant of Hell loose to worry thee ? Dost thou not Pray daily to thy Father in Heaven , to Lead thee n●t into Temptation ? Thou hast to do with a God that heareth Prayers ; Oh thou of little Faith , why fearest thou ? He that was led by his Divine Spirit into the Wilderness , to be Tempted of that Evil Spirit , bids thee pray to the Father that he would not Lead thee into Temptation ; implying , that thou couldst not go into Temptation , unless he lead thee ; and whilst he that is thy Father , leads thee , how canst thou miscarry ? Let no Man when he is Tempted , say , I am tempted of God ; for God cannot be tempted with Evil , neither tempteth he any Man , Jam. 1.13 . God Tempteth thee not ; yet being his , thou couldst not be Tempted without him , both permitting and ordering that Temptation to his own Glory , and thy eternal Welfare . 3. THAT Grace which God hath given thee , he will have thus manifested . How had we known the admirable Continency of Joseph , if he had not been strongly sollicited by a Wanton Mistress ? Or David's Valour , if the Philistines had not had a Giantly Challenger to encounter him ? How had we known the invincible Piety of the Three Children , had there been no Furnace to try ' em ? Or of Daniel , if no Lyons to accompany him ? Be assured , thy Glory shall be Proportionable to thy Tryal : Neither couldst thou ever be so happy , hadst tho● not been beholding to Temptations . How often sayst thou , have I beaten off these base Suggestions ; yet still they retort upon me , as if Denials invited 'em ; as tho' they meant to tire me with their Solicitations ; as if I must yield , and be overpow'rd , though not with their Force , yet with their Frequence ? 4. KNOW ▪ thou hast to do with Spiritual Wickedness , Ephes. 6.12 . whose Nature is as unweariable , as their Malice unsatisfiable : Thou hast a Spirit of thine own ; and God hath inspir'd thee with his : So as he expects thou should'st , through the Pow'r of his Gracious Assistance , match the Importunity of that Evil Spirit , with an indesatigable Resistance . Be strong therefore in the Lord , and in the Power of his Might ; and put on the whole Armour of God , that thou may'st be able to stand in the Evil Day ; and having done all , to stand , Ephes 6.10 , 11 , 13. Look upon a stronger Champion than thy self , the blessed Apostle ; thou shalt find him in thy own Condition ; See the Messenger of Satan sent to buffet him , 2. Cor. 12.7 . and he did it to purpose : With what extream Rigour was he buffeted on both sides , and how often ? Thrice he besought the Lord , that it might depart from him , Verse 8. but the Temptation holds ; only a Comfort countervails it : My Grace is sufficient for thee , for my Grace is made perfect in VVeakness , Verse 9. 5. IT is not to be consider'd , how hard thou art aim'd at , as how strongly thou art upheld : How many with the Blessed Martyr Theodorus , have upon Racks and Gibbets found their Courage stronger than their Pains ? Whil●st therefore the Goodness of God supplies thee with abundance of Spiritual Vigour , and Refreshment answerable to the worst of Assaults , what dost thou complain of suffering ? The Advice is Sublime , which St. James gives his Compatiots ; My Brethren , count it all Joy , when ye fall into divers Temptations . Let Temptations be rather Trials by Afflictions , than Suggestions of Sin ; yet even those overcome , yield no small cause of Triumph : For by them is our Faith tried ; and the trying of our Faith worketh Patience ; and the perfect work of Patience , is a blessed Entireness . The number of Enemies adds to the Praise of Victory : To overcome a single Temptation , is commendable ; but to subdue Multitudes is glorious . 6. ALAS , thou repliest , I am opprest , not with Multiplicity , but with Pow'r : In Duelling respect is had to the Equality both of the Combatants and Weapons : But alas , how am I overmatch'd ! I am a weak Wretch ; and We wrestle not against Flesh and Blood ; but against Principalities and Powers : against the Rulers of the Darkness of this World , against Spiritual Wickedness in Heavenly Places , Ephes. 6.12 . Behold the Amorite , whose height is like the height of Cedars , and their Strength as the Strength of Oaks , Amos 2.9 . We are but poor Pismirs in the Valley , to these Men of Measures ? Who can stand before these Sons of Anak ? I did not advise thee to be strong in thy self ; we are all Compounds of weakness : One of those Pow'rs of Darkness were able to subdue all Mortality : But to be Strong in the Lord ; whose inferiour Angel is able to vanquish a Hell of Devils : And in the Pow'r of his Might , commandeth the most furious of those Infernal Spirits to their Chains . What a Condition should we be in , if left to our selves ; there were no way for us , but Circumvention and Death : But , Our Help is in the Name of the Lord , who hath made Heaven and Earth , Psal. 124.8 . The Lord is our Strength , and our Shield , Psal. 28.7 . He is our Rock and our Salvation ; He is our Defence , so as we shall not be moved , Psal. 62.2 , 6. It is he that hath girded us with Strength unto Battle , and that subdueth those that rise up against us , Psal. 18.39 . 7. ASSUME Courage therefore to thy self ; there can't be so much difference betwixt thee , and those Hellish Pow'rs , as there is betwixt them , and the Almighty : There Force is finite , and limited by Omnipotence . How glad do'st thou think , Jannes and Jambres , the great Magicians of Egypt , would have made but an Insect in affront to Moses ? but could not . How earnest was that Legion of Devils fain to beg leave to prevail over a few Gaderene-Swine ? How strong soever they seem to thee , yet to him they are so weak , that they cannot move without him . Who fears a Bear , or a Lion , when chain'd to a Stake ? Children then can be Spectators , when they are so Restrained . Look not on thy self therefore , nor them ; but look up to the Almighty , who ordinates all Motions to his own holy Purposes ; and even out of their Malice , raises Glory to himself , and Advantage to his Servants . 8. IT is a sad Advantage , ( thou say'st ) I have made of Temptations : For , Alas ! I have been soil'd by 'em , what by their Subtilty and Violence , have been seduced into a grievous Sin against God , and lie down in a just Confusion of Face , to have been so miserably vanquished . Had'st thou wanted Tears for thine Offences , I should willingly have lent thee some . But it is indeed a deplorable Case , that thou hast given thy deadly Enemy this occasion to Triumph over thee ; and hast thus provoked God : Nevertheless be thou throughly humbled under the Guilt of thy Sin , and be not too hasty in snatching a Pardon out of the hand thou hast offended : Be humbled , and after a serious Repentance , be not dis-heartned with thy Failings : Neither do I dread to tell thee of an Advantage to be made , not of thy Temptations only , but of thy Sin. 9. ART not thou a Gainer , if after this thy Assault , thou dost in a Holy Indignation , rise up , and fight the more valiantly ? A Wound received , whets the Edge of Fortitude : Many a one had not been Victorious , if he had not bled first . Look where thou wilt , upon all the Saints of God ; observe if thou canst see any of them without his Scars : Many fearful Gashes we have beheld of the Noblest of God's Champions whose Courage had not been raised to so high a Pitch , had it not been out of the sense of some former Discomfortures ! As some well-spirited Wrestler , be not troubled with thy Fall , as zealous to repay it with a successful Encounter . We know , saith the blessed Apostle , that all things worketh together for good to them that love God , Rom. 8.28 . Yea , even their very Sins . The Corinthians offended in their silent Connivance at the Incestuous Person : The Apostles Reproof produced their Sorrow : What was the Issue ? For behold , this self-same thing that ye sorrowed after a Godly sort , what Carefulness is wrought in you ? Yea , what clearing of your selves ; yea , what Indignation ; yea , what Fear ; yea , what vehement Desire ; yea , what Zeal ; yea , what Revenge ? 2 Cor. 7.11 . What a marvellous Advantage is here made of one Offence ? And what hath Satan gain'd by this Encounter ? One poor Corinthian is misled to an incestuous Copulation : The Evil Spirit rejoiceth at such a Prey ; but how long shall he enjoy it ? Soon after the offending Soul , upon the Apostles Censure , is reclaim'd ; he is deliver'd to Satan , that he should never possess him . 10. THE Corinthians are raised to a greater height of Godly Zeal , than ever . Corinth had never been so rich in Grace , if not defiled with so foul a Crime . Confess now , if this be not in effect thy Case ? Shouldest thou ever have detested thy Sin , if thou had'st not been drawn in , to commit it ? Shouldst thou have had so fervent a Love to God , had it not been out of a sense of his great Mercy , in remitting it ? Wouldst thou have been so weary in thy Stops , as thou art , if thou hadst not slip'd ? Give Glory to God , but shame to thy self , and Bless him for the benefit that he hath been pleased to make of thine Offending him . 11. BUT Alas ! thou sayst my Case is far worse than it is conceiv'd ; I have been more than once miscarried into the same Sin : For after I have made profession of my Repentance , I have been transported into my former Wickedness : Having washt off my Sin , ( as I thought ) with many Tears , yet I have suffer'd my Soul to be defiled again . I must not flatter thee , this Condition is Dangerous : Those Diseases , which upon their first Seisure have receiv'd Cure , after a Relapse , have threatned Death . Look upon the Saints of God , thou shalt find they have kept a distance from that Fire wherewith they have been formerly Burn'd : Thou shalt not find Noah again Uncovered through Drunkenness , Nor Judah climbing to Tamer's Bed : Thou shalt not take Peter again in the High-Priest's Hall , denying his Master ; or after St. Paul's Reproof , Halting in his Dissimulation , Gall. 2.11 , 12 , 13. 12. BUT tell me , notwithstanding , Art thou truly serious with thy God ? Hast thou doubled thy Humiliation , for the Reduplication of thine Offence , and sought God more instantly with an unfeigned Contrition ? Hast thou found thy Soul hath a greater detestation of Sin , than thine acquaintance with it hath indulg'd thee ? Hast thou taken this occasion to lay hold on thy Saviour , and to reinforce the Vows of strict Obedience ? If so , this unpurpos'd Reiteration of thy Sin , shall be no Prejudice to thy Salvation . It is one thing for a Man to walk on willingly in a beaten Path of Sin , another thing for him to be led out of the way of Righteousness , by the violence of a Temptation , which he soon recovers by a sincere Repentance . 13. THE Best cannot but he overtaken with Sin : But , He that is Born of God , doth not commit Sin , 1 Joh. 3.9 . He may be transported , but makes not a Custom of doing ill : His Heart is against that , his Hand is drawn to : And if in this inward Strife he is over-power'd , he lyes not down with a willing Mind , but struggles , and with a reassumed Courage , tramples on that which formerly supplanted him . Didst thou give thy self to a resolved course of Sinning , and betwixt whiles smite thy Breast with a formal God forgive me , I should have no Comfort for thee , but rather send thee to an afflictious Remedy of the Almighty , for Correction , if possibly those Stripes may prevent thine Everlasting Torments . 14. BUT now , since What thou hatest , that thou dost ; and thou dost that which thou wouldst not ; and it is no more thou that dost it , but Sin that dwels in thee , Rom. 7.19 , 20. Exclaim as much as thou wilt on the sinfulness of thy Sin , bewail thy Weakness with a better Man than thy self : O wretched Man that I am , who shall deliver me from the Body of this Death , Rom. 7.24 . But know , that thou hast found Mercy with God : Thy repeated Sin may grieve , but cannot prejudice thy Soul. Had we to do with a Finite Compassion , it might be abated , by wasting it self on a frequent Remission , as a great River may be drawn dry by many small Out-lets : But now that we deal with a God , whose Mercy is Infinite ; it is not the greatness , or number of our Offences , that makes a difference in his free Remission : That God , who hath charged our weak Charity . Not to be overcome of Evil , but to overcome Evil with Good , Rom. 12.21 . justly scorneth that we should imagine his Infinite and Incomprehensible Goodness , can be check't with our Evil. 15. IT was not without a singular Providence , that St. Peter came to our Saviour with that Question in his Mouth ; Lord , How often shall my Brother sin against me , and I forgive him , till seven times ? That it might produce this Gracious Answer , for our perpetual Comfort : I say not unto thee , until seven times , but until seventy times seven , Matth. 18.21 , 22. Lord , if thou wilt have us sinful Creatures , indulgent to one another , in our Mutual Offences ; what Limits can be set to thy Mercies in our Sins against Thee ? Be we Penitent , for thou art Gracious . A Prayer against Temptations . O Lord , thou art the God of my Strength , and to thee alone , I fly for refuge ; the Tempter is now busie , and labours to undermine me , and more especially when I least suspect him : But , O let me be always ready to meet him in the Gate , before he advances too far upon me : Let not a Supine carelessness seize upon my Spirits , but excite me to Vigilancy , that I may stand upon my Guard ever prepared to resist him , even in the beginning of his first Assaults ; Lord , grant I may be fortified with Faith , Courage and Resolution , so that with the Assistance of thy Grace , I may gain the Conquest . 2. FURNISH me with thy compleat Armour , the Helmet of Salvation , the Sword of the Spirit , and the Shield of Faith whereby Satan may be vanquished ; do thou Arm and so Strengthen me with thy Grace , that through the Power of thy Might , I may prevail against him , and put him to flight , when he is intending the greatest mischief , and most advantage against me ; so shall I sing Praises unto thy Name , both now and ever ; and teach others to resort unto thee in their greatest dangers , and hardst Conflicts , even then when the powers of darkness shall most obstruct them . Amen . SECT . V. Imbecillity of Grace . 1. THOU complainest of the Imbecillity of Grace : Some little motions thou art sensible of God's Spirit ; but so insignificant , that thou canst not find any solid Comfort . Thou seest others ( thou say'st ) whose Breasts are full of Milk , and their Bones moistned with Marrow , Job 21.24 . whil'st thou languishest under a Spiritual Leanness and Imbecillity . Thou wantest that vigorous Heat of holy Affections , and that Alacrity in the Performance of Holy Duties , which thou observest in other Christians . I like this Complaint , and tell thee , That without this , thou could'st not be in the way to happiness . 2. THINK'ST thou , that those whom thou esteem'st eminent in Grace , make not the same moan that thou do'st ? Certainly , they never had any , if they did not complain of too little . Every Man is sensible of his own wants , and ready to pass secret Censures upon himself for being applauded by others . Even the Man after God's own heart , can say , But I am Poor and Sorrowful , Psal. 69.29 . He was a great King when he said so ; it was not Meaness in Estate , that troubled him ; but a Spiritual Necessity : For he had before , in the same Heavenly Anthem professed ; O God , thou knowest my Foolishness , and my Guiltiness is not hid from thee , Psal. 69.5 . It was an old Observation of Wise Solomon ; There is that maketh himself Rich ▪ and hath nothing ; there is that maketh himself Poor , yet hath great Riches , Prov. 13.7 . In this latter Rank are many Pious Souls , and thine ( I hope ) for one ; who certainly had never been so Rich in Grace , if they had been conceited of greater Store : Even in this Sense many a Saint may say with St. Paul , When I am weak , then I am strong ; since the Complaint of Weakness , argues Strength : And , on the contrary , an Opinion of sufficient Grace , is an Evident Conviction of meer Emptiness . 3. BUT suppose thy self so poor as thou pretendest ; it is not so much what we have , as how we improve it . How many have we known , that have grown Rich out of a little ; and others , out of a great Stock , have run to Beggary ? Had that Servant in the Gospel , with One Talent , imploy'd it to the Gain of a Second , he had been proportionably as well rewarded , as he that with Five gain'd Ten. In our Temporal Estate , we are warned by the Wisest Man , to Take heed of making haste to be Rich , Prov. 28.20 . And the Apostle tells us , That he that would be Rich , falls into many Temptations , 1 Tim. 6.9 . Surely , there is no small danger also , in affecting to be too suddenly Rich in the Endowments of the Soul : This cannot but be accompanied with the Temptation of an unthankful distrust : For he that believes makes not haste ; and we cannot be sufficiently thankful for what we have , whil'st we do over eagerly reach after what we have not . 4. TELL me , thou Querulous Soul , dost thou not acknowledge what thou receivest to be God ●s Gift ? And wilt thou not allow the Benefactor of Heav'n , to Dispense his Favours as he pleaseth ? If he think fit to fill thy Vessel with drops of Grace , art thou discontented , because he pours not out his Spirit in full Vials ? If thou enjoys any , it is his bounty , and more than thou canst repay him : Take what thou hast , as an Earnest of more ; and wait thankfully upon his Bounty for the rest : Is it not convenient in a free Gift , to attend the leisure of the Donor ? What sturdy Beggars are we , not to stay at the Door till we be served ; and grudge at our Alms , when it comes ? Look upon Abraham , thou shalt find him fourscore and six Years Childless ; and after he had got Ishmael , he waited fourteen Years for the Promised Seed ; and when he had enjoy'd him not longer than he expected him , he must Sacrifice him to the Giver . Thus must our Faith be exercised for Time and Measure of Mercy . 5. THY Graces are weak ; yet discomfort not thy self : How many frail Bodies have we known , which with careful Tendance , have been Healthier than those of grosser Constitutions . Neither is it otherwise in the Soul : Soundness of heart , is Health ; Increas'd Degrees of Grace , make up the Strength of that Spiritual Part : If thou have this Health tenderly observed , thou may'st be happy in thy Maker , although more happy in a Comfortable Sense of a stronger Fruition . We have to do with a God that minds not Quantity , as Truth of Repentance . He knows we have nothing , but what he gives us , and enables us to improve : And where he sees our Wills and Endeavours not wanting , he is ready to accept and crown his own Gifts in us . He will not break the Bruised Reed , nor quench the Smoaking Flax , Matth. 12.20 . 6. THOU art weak in Grace : Be not dismay'd ; there are all Ages , all Statures in Christ. Shall the Child repine , that he is not grown a Man ? Shall the Dwarf quarrel that he is not a Giant ? Were there a Standard of Graces , less than is required and would not be accepted , thou hadst reason to be troubled : But it is so far from that , as that our Saviour hath encharged ; Suffer little Children to come unto me , and forbid them not ; for of such is the Kingdom of Heaven , Mat. 19.14 . In some Legal Oblations , it pleased God to regard Time and Age : The Lamb for the Passover , and for the Peace-Offering , Lev. 3.7 . The Bullock for the Sin-Offering of Israel , Lev. 4.14 . have their Date assign'd : And in diverse Cases , he hath called for Two Turtle Doves , or two Young Pigeons , Lev. 1.14 . Lev. 5.7 , 11. Lev. 12.8 . Lev. 15.14 . Young Turtles , and Old Doves , ( according to our Jewish Doctors ) were unlawful to be offered : But in Spiritual Sacrifices ; he that is Eternal regards not Time , nor Statures : For the Eleventh Hour , carried the Peny as well as the First : And let the weak say , I am strong , Joel 3.10 . 7. IT perplexes thee , thou hast made so slow a Progress in Graces : Thy desire is Heav'n-ward , and thou checkest thy self for want to Celerity : It is an happy Ambition , that wings thee to Blessedness . Quicken thy self , with Gracious Incitations ; but observe , we must not go a full Career : For that Passage admits not of haste : How many have we known , by much forwardness , have been rejected in their Journey , whether by mistaking their Way , or misplacing their Steps ? But I am glad it is the desire of thy Soul , to Run the way of God's Commandments , Psal 119.32 . and do encourage thy Zeal , in pursuing that Holy Race ; ever praying thou may'st so run , as that thou may'st obtain , 1 Cor. 9.24 . But withal , I tell thee , that , Blessed is the Man , that doth but walk in the Law of the Lord , Psal. 119.1 . Whil'st thou passest on , though but a Foot-pace , thou art every step nearer to Glory : And if thou gain'st ground , thou art secure . Blessed is the Man , whose Strength is in Thee , O God ; in whose heart are thy Ways ; who passing through the Vale of Misery , goes on from Strength to Strength , till he appear before Thee his God in Zion , Psal. 84.5 , 6 , 7. 8. THY Grace is diminutive ; but thou labourest for more : This is a good Beginning of Heavenly Treasure : For he is in a way to Riches , that desires to thrive ; and never any Holy Soul lost her Longing . If thy Wishes be hearty , thou hast thy desire , or shalt be assur'd of it . If any Man lack Wisdom , let him ask it of God ; who giveth to all Men liberally , and upbraideth no Man ; and it shall be given him , Jam. 1.5 . Were this Condition offer'd for Temporal Riches , who would be Poor ? And if we embrace it not in Spirituals , we distrust the Promises , or neglect Mercies . In Temporal things , how many have so eagerly Chased the World , that they have over-run it ; and whil'st they greedily swallowed Gain , have been choak'd ? But in better Blessings , earnestness of Desire , and fervour of Prosecution , was always answered with a Gracious Impetration . 9. THOU art poor in Spirit ; but in an humble Dejection , long'st for more : Know , that an humble Poverty , is better than a proud Fulness : Wert thou Poor and Proud , there were no hope of thy Proficiency : Thy false Conception lyes in the way of thy Improvement ; and many a one had been Gracious , had they not esteem'd themselves : But now thou art Meaner in thine Opinion , than in thine Estate , who can more justly claim our Saviours Blessing ; Blessed are the poor in Spirit , for theirs is the Kingdom of Heaven ? Mat. 5.3 . 10. THOU art weak in heart : It is thine own Fault , if thou acquir'st not more Strength . Wherefore is that Heavenly Food of the Word and Sacraments , but to nourish thy Soul to Eternal Life ? Do but Eat and Digest , and thou wilt grow stronger God will not be wanting to thee in an Increase of Grace , if thou art not wanting to thy self : He offers his Holy Spirit , with the Means ; and it is thy neglect if thou separate ' em . Thou knowest in whose hands is the Staff of Bread , pray , That he who gives thee Food , and Mouth , would also give thee Appetite , Digestion , and Nourishment . 11. THY Spirit is weak : It concerns thee highly to be cautious , in avoiding occasions of Temptation . He that carries brittle Glasses , is careful lest they should break ; whereas strong Metal fears no danger : So he that has a small Rush-Light , walks gently , and keeps off every Air. Thou art weak , thy God is strong . Do'st thou not see the Infant that cannot go alone , how fast he clings to the hand of his Mother ; more trusting to her help , than his own Strength ? Do thou so to thy God ; and say with the Blessed Psalmist ; Hold up my goings in thy Paths , that my Foot-steps slip not , Psal. 17.5 . Hold thou me up , and I shall be safe , Psal. 119.117 , Uphold me according to thy Word , that I may live , and let me not be ashamed of my Hope , Psal. 119.116 . 12. St. Peter was presumptuous , in attempting to tread on the Waters : But he that ventured to walk there , upon the Strength of his Faith , when he felt the stiff Wind , and saw the great Billow , began to sink in his Weakness : But no sooner had Jesus stretch'd forth his hand , and caught him , but he takes Courage , and goes now with the same assurance upon the Sea , as he on the Land : And with a Check , receives more Supportation from Christ than his own Limbs could afford him , Mat. 14.29 , 30 , 31. Fear no Miscarriage , through thine own weakness , whilst thou art supported by that Strong Helper . A Prayer for Grace . O LORD , who art the Author of all Goodness , and from whom cometh every good and perfect Gift , make me to discern aright what Grace thou hast vouchsafed unto me , and learn me to be truly thankful for the same , and to Glorifie thee , the only giver of it ; so likewise to use my utmost diligence in the performance of those Duties which thou requirest of me : That when thou shalt Summon me to a Reckoning for the use of that Talent committed to me , I may give in my Accounts , and be plentifully Rewarded , by entering into that Joy , which thou hast prepared for all thy Servants . 2. GRANT that I may ever use that measure of Grace thou hast allotted to me , and restrain me from turning of it into Wantonness : Let me be content with that Portion which thou in thy Wisdom and Goodness hast endowed me withal , and not plead Ignorance and contemn its Insufficiency ; neither let me Envy those that haeve received more , lest I repine against thee ; nor despise those which have attained less , lest I incur thy Displeasure , and cause thee in Justice , to withdraw that Grace from me , which in Mercy thou hast freely given me , and bestow it upon those who would make better use of it : But Lord , Sanctifie unto me all thy Gifts and Graces to my Lifes end . Amen . SECT . VI. Loss of Reputation . 1. NEXT to our Body and Soul. is the Care of our Reputation ; which lost , we are dead to the World. Thou sufferest under a Publick Infamy ; I do not ask how justly : He was wise that said , It was fit for every Good Man to fear a false Reproach : A good Name is no less wounded for the time with that , than with a just Crimination . This is a sore Evil ; against which there is no Preservative , nor hardly can be prescrib'd any Remedy : Innocence it self , is no Antidote against Malicious Tongues : Neither Grandeur nor Sanctity , can secure any from unjust Calumny . 2. MIGHT that be any Ease to thee , I could tell thee of Kings and Saints , that have complain'd of this Misfortune , and yet were not able to resist it . Thou hast the Company of the best , if that mitigates thy Misery . But what do I speak of Mortals , whose greatest Purity might be blurr'd with some Imperfections ? Look upon the Lord of Life , the Eternal Son of the ever living God , God cloathed in Flesh ; and see whether any other were his Lot , in this Region of Mortality : Dost thou not hear for his Gracious Sociableness , branded as Gluttonous , a Wine-bibber , a Friend of Publicans and Sinners ? Mat. 11.19 . For his Powerful and Merciful Cure of Demoniacks , blazon'd for a Fellow that Casts out Devils through Beelzebub the Prince of Devils ? Mat. 12.24 . Was not he slandred to death for Treason against Caesar , and Blasphemy against God ? John 19.12 . Mat. 26.65 . Did not the Multitude say , He is mad and hath a Devil ? John 10.20 . Was he not after his Death counted an Impostor ? Mat. 27.63 . And can there be worse Names , than Glutton , Drunkard , Conjurer , and Traytor , Blasphemer , Mad-man , Demoniack , and Impostor ? Who then can think much to be slandered with meaner Crimes , when he hears the Son of God in whom The Prince of this World could find nothing , laden with so hainous Calumniations ? John 14.30 . 3. THOU art smitten with a sordid Tongue ; which penetrates into thy Soul. That Person gave a high praise to his Sword , that affirm'd , It was sharper than Slander : And if a Razor proves sharper , yet short of the Edomites Tongue , Psal. 52.2 . And if these Weapons reach not far enough , he found both Spears and Arrows in the Mouths of his Traducers , Psal. 57.4 . Thou art in the same Circumstance with David : What should'st thou do , but for his Complaint , use his Remedy ? I will cry unto God most high , unto God that performeth all things for me : He shall send from Heav'n , and save me from the Reproach of him that would swallow me up : God shall send forth his Mercy , and his Truth , Psal. 57.2 , 3. Do by thy Reproaches , as Hezekiah did by the Railing Lines of Rabshakeh , spread them before the Lord , and leave thy Cause in the just hands of the Almighty ; who will in his good time , revenge thy Wrong , and clear thine Innocency : and requite thee Good for their Malice and Envy . 4. IN the mean time , thou complain'st of being blemish'd with an odious Aspersion , and thy Name repeated by many censorious Mouths . Thou hearest what others say ; but do'st thou make a particular Search in thine own Bosom ? If thy Conscience acquit thee , obdure thy Face against all Spight of Malice . What is ill Fame , but an unsavory Breath ? Do but turn thine Ear from the Reception , and what art thou the worse ? It is thy Weakness to suffer thy self to be blown over by the Air of some putrified Lungs ; which if thou dost but decline , by not valuing it , will soon vanish . 5. THOU art under ill Tongues : This is an Evil proper only to Man : Other Creatures are subject to Diseases , Death , or outward Violence ; but they cannot be obnoxious to Detraction , since they are not capable of Speech ; whereby a Slander can be form'd : They have their several Sounds and Notes of Expression , whereby they signifie their Dislike and Anger : But only Man can cloath his angry Thoughts with Words of Offence ; so that Faculty , which was given him for an Advantage , is depraved to a further Mischief . But the Liberal Hand of his Creator , hath also endued him with a Property of Reason ; which as it directs his Tongue to others , so it instructs him to make use of other Speeches to him : And where he finds it unjust , either to convince it by a just Apology , or to contemn it . If therefore thou understandest thy self to lye under an unjust Obloquy , have so much of the Man as to confute , or despise it . 6. THOU art shamefully traduced : But give me leave to enquire not what thou suffe●est , but for what : If for a good Cause , I shall turn my Pity to Envy : Truth it self hath told thee , Thou art in the way to Blessedness , who can pity thee for that , wherein thou hast cause to rejoyce ? Blessed are ye when Men revile you , and persecute you , and shall say all manner of Evil against you falsly , for my sake ; rejoyce , and be exceeding glad , for great is your reward in Heaven , Mat. 5.11 . Rather pluck up thy Spirits , and take up the Resolution of holy Job , that Man of Patience : If mine Adversary had written a Book against me , surely I would take it upon my Shoulders , and bind it as a Crown to me , Job 31.35 , 36. And say , with that gracious King of Israel ; I will be yet more vile for the Lord , 2 Sam. 6.22 . 7. THOU art reproach'd by lewd Men : Thank thy Vertue , that thou art envyed . Wert thou so bad as thy Detractors , thou would'st sit quiet enough . If we were of the World , ( saith our Saviour ) the World would love his own : But because ye are not of the World , but I have chosen you out of the World ; therefore the World hateth you , John 15.19 . Whil'st the Moon sets , no Dogs bark at her ; it is her Shining that opens their Mouths : Wert thou Obscure or Wicked , thou mightest be safe ; but if thou wilt be eminently Good , look for the Lashes of ill Tongues . They think it strange , that you run not with them into the same Excess of Riot , speaking Evil of you , saith the Apostle , 1 Pet. 4.4 . 8. IT was not without Reason , that a great Musician struck his Schollar , because the Multitude applauded his Skill ; knowing , that had he been true to his Art , those mis●judging Ears could not have approved him . What more excellent Instruments had God in his Church , than the Blessed Apostles ? And what Acceptation found they on the Earth ? Being defamed , we intreat : We are made as the Filth of the World , and are the Off scouring of all things unto this Day : We are made a Spectacle to the World , to Angels , and to Men , 1 Cor. 4.9 , 13. Complain , if thou canst , of a worse Condition than these Ambassadors of God ; otherwise , resolve with the Holy Apostle , to pass cheerfully through Honor and Dishonor , through evil Report , and good Report , towords the Goal of Immortality . 9. THOU art disgraced through sland'rous Reports : It is not Air we live by . How many hast thou known , that have blown over a just Infamy , with a careless Neglect ? Pleasing themselves to think , they are thriven under Curses : And shall their Guiltiness be entertain'd with more Courage than thine Innocence ? Let those whose heart is as foul as their Names , be troubled with deserved Censures : Do not thou give way to Malice , as to yield any Regard to her mis-raised Suggestions . Thou canst not devise more to vex a Detractor , than by Contempt . Thus thou shalt force Spight , as that wise Heathen truly said , to drink of the greatest Part of her own Poyson . 10. THOU art disgrac'd with an ill Fame : What a poor matter is this ? How far dost thou think that Sound reacheth ? Perhaps to the next Village ; or Shire wherein thou dwellest : It is like , the next County never heard of thy Name : And if thou look yet further off ; as soon may'st thou be discoursed amongst the Antipodes , as in the Neighbouring Region . And what a small Spot of Earth is this , to which thy Shame is confined ? Did'st thou know the vast Extent of this great World , thou would'st easily see into how narrow a Corner either our Glory , or Dishonour , can be shut up : And should'st confess how little Reason we have to affect the One , or be disheartned with the Other . 11. THOU art wronged with an unjust disgrace : Have Patience ; Slanders are not long-liv'd : Truth is the Child of Time ; ere long she 'll appear and vindicate thee . Wait upon the God of Truth , who shall cause Thy Light to break forth as the Morning ; and thine Health to spring forth speedily , Isa. 58.8 . There is a Shame , worthy of thy Fear ; which is both Universal , before the Face of all the World , of Angels and Men ; and beyond the reach of Time , Eternal : Fear This , and contemn the Other . 12. ON the contrary ; If Fame should be-friend thee so much , as to strain her Cheeks in sounding thy Praises ; and should cry thee up for Vertuous , and Eminent every way : Alas ! how few shall hear her , and how soon is that Noise stilled , and forgotten ? Eccles. 9.16 . Shortly , Then let it be thy main Care , to demean thy self holily and conscionably before God and Men ; leave the rest upon God , who shall be sure to make his Word good , in spight of Men and Devils : The Memory of the Just shall be blessed , but the Name of the Wicked shall rot , Prov. 10.7 . A Prayer upon loss of Reputation . O Lord , withdraw my heart I beseech thee daily , more and more from the love of the World , and the things thereof , seeing they are Vain , Transitory and full of Grief and Vexation , not yielding that delight and Contentment which they promise by their fawning Allurements : But on the Contrary much anguish and unquietness of Mind : Witness the cause of such unexpected bitterness ; suffer me not to affect them as formerly , nor let them seem so sweet and pleasant to me , as they do to others , who have not tasted of better things , and therefore find such relish in these ; but grant that all the affections of my heart may be fixed upon thee alone . 2. REPROACH and Shame , O Lord , hath now Encompassed me , and it hath been thy Justice to make others behold the Weakness of thy Servant , and to cause my wants , Imperfections , and Infirmities to be known and discerned of many ; Lord , thou knowest how ready I am to fail , if thy Grace doth not continually sustain me : O let me not be overwhelm'd with grief , that others may behold that in me which creates this disrespect , but make me every day careful to walk Circumspectly , and to Redeem that Time I have so vainly lost , that at last I may by hearty Repentance , and the Merits of a blessed Jesus , be received into thy Favour . Amen . SECT . VII . Of Publick Calamities . 1. THOU art afflicted with the Publick Calamities ; So it becomes thee as a good Man , a good Christian , and a good Patriot . We are not entir● Pieces but Limbs of a Community of Church and Kin●dom : Wh●e the whole Body suffers , how can ●e b● free ? This should be no News to us : Wha● Ea●thly Kingdom or State hath ever enjoy'd a const●nt Felicity ? These Publick Bodies , like single Persons , have their Birth , Infancy , Youth , Vigour , and Declinations : Even the White Marble of that famous Emblem , and Type of God's Church , after not many Centuries of Years , felt the Dine of Time , and Mould'red to nothing . 2. IT is as much as Heavenly Bodies can do , to avoid Mutation : And well might be distracted with these Troubles , if we did not know from whence they come ; even from a most Wise , Powerful , and just Providence : He that sits in Heaven , orde●s these Earthly Affairs according to the Counsel of his Will : It is that Almighty Hand , that holds the Stern of this Vessel , and steers it in that Course he knows best : It is not for us Passengers , to meddle with Card or Compass : Let that All-skillful Pilot alone with his Work : He knows every Rock and Shelf , that may endanger it ; and can cut the proudest Billow , that threatens it ; It is the Lord , let him do what seemeth him good , 1 Sam. 3.18 . 3. WERE there no other respects than Personal , I cannot blame thee , if thy Fears strive with thy Grief for the Publick Evils : Every Man's Interest is involv'd in the Common ; and if the Ship Sink , what will become of the Passengers ? But withal , there is a kind of inbred Sympathy in every good heart , which gives a Share in all Miseries , and affects us more for them , than our own . Old indulgent Eli lov'd his Sons well , and was no doubt , very sensible of their Death ; yet that part of the News passed over with some Passion : But when he heard the Ark of God was taken , his Neck and Heart were broke together : And his Religious Daughter-in-Law , though she were Delivered of a Son ; yet she died in Travel of that heavy News , and could live only to say , Ichabod ; the Glory is departed from Israel ; for the Ark of God is taken , 1 Sam. 4.17 , 18 , 21 , 22. disregarding her new Son , when she heard of the Loss of he● People , and her God. 4. HOW many Pagans have we read of , that have died resolutely for their Country , cheerfully sacrificing themselves to the Publick ? How many that died with their Country , hating to out-live the common Ruin ? How many have Scorn'd to be beholden for their Lives to their Peoples Murtherers ? We shall as soon extinguish Grace and Nature , as quit this Compassionate Sense of the Common Calamities . 5. THOU grievest for the Publick Distempers : Mourn not as one without Faith : Be sure , He that keepeth Israel , . will neither slumber nor sleep , Psal. 121.4 . Wherefore was The Holy Tabernacle over spread with Skins , but to figure to us God's Church , shelt'red under a sure Protection ? Exod. 26.7 . He that was so curious of the Custody of his Material Temple , by Night as well as by Day , that a sleeping Levite might not escape beating , and burning of Garments ; how careful do we think , he will be of his Spiritual , and Living House ? How unmeet Judges are we of his Holy Proceedings ? We are ready to measure his Love by an outward Prosperity , than which nothing can be more uncertain ? 6. THE Almighty goes by other Rules ; such as are most Conson●nt to his Infinite Justice and Mercy . I am abash'd to hear a Pagan , though no Vulgar one , say ; Whatsoever is brought to pass ▪ a wise Man thinks , ought to be so done ; neither goes about to rebuke Nature : But finds it best to suffer what he cannot alter : And shall we Christians repine at those seemingly harsh Events , which we see fall out in God's Church , whil'st we are ignorant of his Designs ? and be ready to bless a thriving Prophaneness ? Behold the antient Lot of God's Inheritance , and thou shalt see the Father of Esau Flourishing , yielding eight Kings of his Line ; whil'st poor Israel was toyling and sweating in the Aegyptian Furnaces : Yet we know the World to stand inviolable ; The Elder shall serve the Younger ; and , Jacob have I loved , but Esau have I hated . 7. WHAT if that Wise God , ( who brings Light out of Darkness ) have purposed to dispense Honor and Happiness to his Church out of this sad Affliction ? Metals are never so bright , as when polish'd : Perfumes and Spices never so Redolent , as when they have endur'd the Fire , and Pestle . Wilt thou not give the Physician leave to make use of Mithridate , because there are Vipers in the Composition ? How unworthy art thou of Health , if thou wilt not trust the Skill of the Artist , in mixing so wholesome a Cordial ? 8. THOU art troubled with the Publick Miseries : Take heed that thy Grief be clear of all Impiety . Would'st thou not have God to be Just ; and allow it an Act of his Justice to punish Sins ▪ Can'st thou deny , that our Sins have reacht to Heaven , and call'd for Judgment ? Wherefore doth a Living Man complain ? a Man for the punishment of his Sin ? Lam. 3.39 . I read of a Devout Man , that was instant with God in his Prayers , for a Nation not far off : And was answer'd ; Suffer the Proud to be humbled . Whether we suffer it or no , the just God will humble the Proud , and punish the Sinful . The wonderful Patience , and infinite Justice of the Almighty , hath set Limits to the Wickedness of every People . The Iniquities of the Amorites is not yet at the full , saith God to Abraham , Gen. 15.16 . When the Measures is made up , it is time for God to strick : Then we complain , when perhaps 't is too late . 9. WOULD'ST thou know what Remedy is to be us'd , for preventing of a Destructive Vengeance ? There is no way under Heav'n , but to break off our Sins by a seasonable , serious Repentance : By the united Forces of Holy Resolutions , and Endeavours to make an Head against our Wickednesses , and not to suffer it to fill up to the Brim of that fatal Epah ; till which time the Long-suffering God only threatens , and corrects a People : But then he plagues them ; and insists upon the necessity of his inviolable Justice . Shall I not visit for these things , saith the Lord ? And shall not my Soul be avenged on such a Nation as this ? Jer. 5.9 . 10. THOU mournest for the common Sufferings : And indeed our Fears can never be better bestowed But have not thy Sins helped to make up this irritating Heap , and thou cast in thy Symbole into the common Shot ? Cannot the Time● justly challenge thee as accessary to their Misery ? Begin at Home , if thou wish well to the Publick and make thine own Peace with God , for thy particular Offences : Renew the Covenant with God , of a holy and strict Obedience ; and then pour out thy Prayers and Tears for an universal Mercy : Then thou wilt not only pull away one Brand from this Consuming Fire , but assist to quench the common Conslagration . 11. THY Heart bleeds to see the woful Vastation of Civil Discord , and the deadly fury of domestick Enemies : Certainly there is nothing under Heaven more dreadful than the Face of an Intestine War ; nothing that so nearly resembles Hell : Killing , Dying , Torturing , Burning , Shrieks , Cries , and Ejaculations . fearful Sounds , and furious Violences , and whatsoever may increase Horror : The present Calamity oppre●●es one , another Fear : One is quivering in Death , another trembles to expect it : One begs for Life , another will sell it dearer : He●e one would rescue one Life , and loseth two ; another would hide himself where he finds a Merciless Death . Here lies one bleeding , groaning and grasping , parting with his Soul inextremity of Anguish ; and another of a Vigorous Spirit kills and dies at once : Here one wrings her Hands , tea●s her Hair , and seeks for some Instrument of a self-inflicted Death , rather than yield her Chastity to a bloody Ravisher ; another clings to her Husband , and takes part of the Murtherers Sword , rather than let go her Embraces : One is tortured for the Discovery of hid Treasure ; another dying upon the Rack , out of Jealousie . 12. IT is pity that Christians should be so bloodily Cruel to one another ! That he who bears the Image of God , should thus turn Fiend to his own Flesh and Blood ! These are worthy of our bitterest Lamentations ! I love the Speculation of Seneca's Resolutely-Wise Man , that could look upon the glittering Sword of an Executioner , with undazled Eyes , and makes it indifferent whether his Soul pass out of his Mouth or Throat : But I should more admire the Practice . Whilst we carry this Clay about us , Nature in the best of us , must shrink in at the sight of Death : Yet these are the due Revenges of the Almighty's Punitive Justice , so provok'd by our Sins , that we cannot claim an easier Judgment . 13. DOST thou not see Physicians when the Body is highly Distemper'd and the Blood Inflam'd , to order the opening of a Vein , and extracting out so many ounces as may leave the rest sit for Correction ? Why art thou over-troubled to see the great Physician of the World take this Course with sinful Mankind ? Certainly , had not this great Body , by wilful Disorder , contracted these Spiritual Diseases , and defiled the Blood that runs in these Vulgar Veins , with Riots and Surfeits , we had never been so Miserable , as to see these Torrents of Christian Blood running down our Channels : But could we bewail and abandon our former Wickednesses , we might live in hope , that at last this deadly Issue might stop , and dry up , and leave a Possibility of a Blessed Recovery . 14. THOU art amaz'd with Grief , to see the Pestilence raging in our Streets , in so frequent a Mortality , as breeds a question concerning the number of the Living and the Dead : That which is wont to abate other Miseries , heightens this ; the Company of Participants : It was certainly a hard and sad Option , that God gave to David , after his numbring the People : Chuse thee whether Seven Years Famine shall come unto thee in thy Land , or three Months Flight before thine Enemies , or two days Pestilence , 2 Sam. 24.13 . We may believe him when we hear him say , I am in a great Strait ; but his wise Resolutions soon brought him out : Let us fall now into the hands of the Lord , ( for his Mercies are great ) And let me not fall into the hands of Man , 2 Sam. 24.14 . He that sent these Evils , know their Value , and the difference of their Malignity . 15. YET he opposes three days Pestilence , to seven Years Famine , and three Months Vanquishment : He knew there was advantage betwixt the dull Activity of Man , and the quick Dispatch of an Angel ! It was a favour that the Angel , who in One Night destroy'd an Hundred fourscore and five thousand Assyrians , 2 King. 19.35 . should in three days cut off but Seventy thousand Israelites : But the Almighty in his Judgments remembers Mercy . We read of Grand Cairo , wherein Eighteen hundred thousand were swept away in one Years Pestilence ; enough one would imagine , to have De-Populated the whole Earth : And in our Chronicles of so general a Mortality , that the Living were hardly sufficient to Bury the Dead . In the Year , 1624 , died of the Plague in one Week , Four thousand four hundred sixty three ; and in our last Visitation , 1665 , was a larger Number : In one Week , Seven thousand one hundred sixty and five ; and in the whole Year , Sixty eight thousand five hundred ninety six . It was his tender Mercy , that he spared any Alive : But he Wounds , that he may Heal ; and in wounding , heals us ; for his Compassions fails not to us Sinners . 16. THESE are dreadful demonstrations of God's Displeasure ; but there is this alleviation of our Misery , that we suffer more immediately from a Holy , Just and Merciful God. The Kingly Prophet had never made that distinction in his Choice , if he had not known a difference betwixt the Sword of an Angel , and an Enemy ; betwixt God's more direct and immediate Infliction , and the Malice of Men. It was but a poor Consolation given by a Victorious Enemy to dying Lausus ; Comfort thy self in thy Death with this , that thou fallest by the Hand of Aeneas . But surely , we have just Reason to Comfort our Souls , when a Pestilential Death compasses us about , from the Thought and Intuition of that Gracious Hand , under which we suffer : So as we can say with good Eli , It is the Lord. 17. IT is not amiss to nominate those Ma●ks of Infection , God's Tokens ; such they are , and ought to Summon up our Eyes and Hearts to that Almighty Power that sends them , with the Resolution of Holy Job ; Tho thou kill me , yet will I trust in thee . It is none of the least Miseries of Contagious Sickness , for it bars us from the Comfortable Society and Attendance of Friends ; or else repays their Love , and kind Visitation with Death . Be not dismaid with this Solitude ; thou hast Company with thee , whom no Infection can indanger or exclude : There is an invisible Friend , that will be sure to adhere to thee , though thou art avoided by Neighbours ; and will make all thy Bed in thy Sickness , and supply thee with those Cordials , which thou in vain expect'st from earthly Visitants . 18. INDEED , justly do we stile this Sickness ; for the Mortalness , and Generality of the Dispersion : Yet there is a Remedy , that can cure and confine it : Let but every one inspect the Plague of his own heart , and the Land is healed . Can we , with David , see the Angel that smites us , and erect an Altar ; and offer God the Sacrifices of our Prayers , Penitence and Obedience , we shall hear him say , It is enough , 2 Sam. 24.16 . His Mercies are everlasting , and Remedies certain : Be we but Penitent , we cannot be Miserable . 19. WE soon forgot this Visitation ; loss of Friends , and God's Judgments , ( and thought , with foolish Agag , that Surely the Bitterness of Death is past , 1 Sam. 15.32 . ) and provok'd him still to Wrath against us ; we must have after our Contagion , a Purgation by Fire ; which the best Naturalists say , is a proper Remedy against Infection ; the Almighty seeing it necessary to use this Prescription , prepar'd it into a Medicine : That great Conflagration , which consum'd most part of our City to Ashes : It was dreadful to behold , and made most tremble ; yet what signs of Remorse do we shew ? What Vanity ( I fear I may ask , what Vice ) have we substracted , upon the Sense of God's Anger ? What nicety in Cloaths or Diet have we cut off , in sympathy with the Nakedness and Hunger of our afflicted Brethren ? Nay , do not the unreasonable Jollities among us look as if we triumpht in their Miseries , found Musick in the Discordant Sound of their Groans , and our own Laughter ; and emulated that infamous Barbarity of Nero , who play'd while Rome burn'd ? 'T is mention'd by the Prophet , as a most prepost'rous thing , a kind of impious Solecism , to revel under the Menace of Judgments : Amos 4.11 . I have over-thrown some of you , as God over-threw Sodom and Gomorrah , and ye were as a Fire-brand pluckt out of the Burning : yet have ye not return'd to me , saith the Lord. 20. FIRE is the Eagle in Nature ; nothing in the Elementary World mounts so high to its Place , and stoops so low to its Prey : The two Properties God himself ascribes to that Bird , Job 39.27 , 30. And if we still refuse obstinately to be gather'd like Chickins under our Lord's Wings , he can again let loose this Bird of Prey , this Eagle of Heaven , upon us : and from the East , where it began before , flie it home like Lightning even to the utmost West , to seize and to devour where-ever there is the least Quarry remaining . 21. NEXT , Gebal , and Ammon , and Amalek , and the rest that Hell , and Rome , and their Partizans , our Enemies on all hands , both Foreign and Domestick , have been so long Confederate against us , saying ; Come , and let us root them out , that they be no more a People ; that the Name of that Reformed Church of England , may be no more in remembrance : They have often attempted to bring about their malicious Designs ; and yet have not been able to seize us : To what can we justly ascribe all this , but to the gracious Protection of the Almighty , to whom we must fly for Defence and Aid . 22. AND now , when restless and unquiet Men , ( the true Spawn of him , whose Tail drew the third part of the Stars of Heaven , and cast them to the Earth ) would fain by their Hellish Plots and Contrivances , bring us down again from thence , even down to the Ground , and lay our Honor in the Dust : When by their secret Machinations they are at work on all sides to hurry us back into the old Confusions ; in hope , that out of that disorder'd Mass , they may at length rear up a new World of their own ; but what a World ? A World made up of a new Heaven of Superstitions and Idolatries : A new Earth too of Anarchy first and pretended Liberty ; but of Tyranny insufferable , at the next Remove . 23. IN such a dangerous State of Affairs as this , whether should we , ( nay , whether else can we ) seek for Help and Deliverance , but under his Protections ; the stretching out of whose Arms of Providence , fills the Breadth of thy Land , O England ! He can make these Cockatrice Eggs ; on which this Generation of Vipers ( that eat out the the Bowels of their Mother ) have sat so long abrood , windy and addle : So that out of the Serpents Root , shall never proceed an Adder to bite us , or a fiery flying Serpent to Devour us . He can confound these Babel Builders , with their City , Tower and Temple ; their Foreign Policy , and strange Worship ; their Novel Modes , and Models of Governmnet in Church and State , and scatter them abroad from hence upon the Face of the Earth , like as a Dream when one awaketh : So shall he despise their Images and their Imaginations too , and make their whole Contrivance consume away like a Snail , and Become like the untimely Fruit of a Woman , which shall never see the Sun. 24. AND And now let us cry mightily unto God , and say , Remember not , Lord , our Offences , nor the Offences of our Fore-Fathers , neither take thou Vengeance of our Sins : Spare us good Lord , spare thy People , whom thou hast Redeemed with thy most Precious Blood ; and be not angry with us for ever . And good Lord , deliver us from Lightning and Tempest ; from Plague , Pestilence , F●mine and Fire ; from Battle and Murder , and from sudden Death : From all Sedition and Faction , Privy Conspiracy and Rebellion ; from all false Doctrin , Heresie and Schism ; from hardness of Heart , and Contempt of the World and Commandment , Libera nos Domine . A Prayer in time of Publick Calamity . O THOU God of Justice , I humbly beseech thee , in this thy Wrath , to remember Mercy : We confess O Lord , our Guilt flasheth in our Faces , and Woe unto us , for we have Sinned : We have not kept the way of the Lord , but perfidiously departed from thee our God ; the Wise hath trusted in his Wisdom , the Strong in his Strength , and the Rich in his Riches : Thus have we brought our selves under the Curse , by trusting in the Arm of Flesh , and the Ballances of Deceit are in our Hands , and throughout the whole course of our Lives , we have wrought a deceitful Work. 2. BUT , O God , bow down thy Ear unto our Prayers ; attend unto the voice of our Supplications ; create in us new Hearts , O God , and renew right Spirits within us : We have all been Examples of Sin ; O make us all Examples of Reformation , that old things may pass away , and all things may become new . Deliver us , O Lord , from these Publick Calamities which we so Righteously have deserved , and let not thy Displeasure arise any more against us ; and grant that we may serve thee for the future , in Holiness and Righteousness , all the days of our Lives . Amen . SECT . VIII . Loss of Friends . 1. THOU hast lost thy Friend : Thy Sorrow is just ; the Earth hath nothing more precious , than what thou hast parted with : For what is a Friend , but a Man's self ? A Soul divided in two Bodies , and animated by the same Spirit . It is somewhat worse with thee than a Palsied Man , whose half is stricken with Numbness ; he hath lost but the use of one side of his Body , thou the half of thy Soul : Or may I not with assurance say , that a true Friend hath two Souls in one Body ; his Own and his Friend 's ; It was so with Jonathan and David ; The Soul of Jonathan was knit with the Soul of David ; and Jonathan lov'd him as his own Soul , 1 Sam. 18.1 . 2. STILL the more Goodness , the stronger Union ; Nature can never so fast Cement Souls as Grace : For here the Union is wrought by a better Spi●it than our own ; even that blessed Spirit who sti●es himself Love , 1 Joh. 4.18 . The greater thine Affection , the heavier thy Loss : But let me t●●l the , I fear thou art accessary to thine own Affl●ction : Didst thou expect this Loss ? Did thy Heart say , What if we should part ? Didst thou not ov●● enjoy this Blessing ? If so , these are no small Disadvantages . 3. AS every Evil , so this especially is aggravated by our Unexpectation : Neither hadst thou been so oppressed with Sorrow : if thou hadst foreseen it : It is our weak inconsideration if we welcome these Earthly Comforts not as Guests , but Inmates , some are importunately Hospitable , to entertain their Friends , that they have no power to let 'em Depart : Whereas , we ought according to the Advice of Seneca , to possess 'em , as those that make account to fore-go 'em , and fore-go 'em as if we possest ' em . And the Apostle St. Paul gives us this Advice , to Use this World as if we us'd it not ; for the fashion of this world passeth away , 1 Cor. 7.30 , 31. 4. THOU art griev'd for the loss of a Dear Friend : Take heed , lest thy Love had too much of Humanity , and too little of the Deity . All Blessings as they flow from the Father of Mercies , should be enjoy'd in him : But if we enjoy 'em as in themselvs , our Love degenerates into Carnal . It is a sure Rule , that Love depends upon the thing affected ; but when that ceaseth , Love is Extinguish'd : As he that loves a Face for Beauty , when Deformity appears , it cools his Affection : He that respects a Man for Bounty , disregards him when he is Impoverish'd . 5. DID'ST thou value thy Friend for Wit , Complaisance and kind Offices ? All these are lost , and thy Love with them : But if thou didst affect him for Eminency in Goodness , for the sake of God that dwelt in him , thy Love cannot be lost ; because thou enjoy'st God , in whom thou loved'st him . Comfort thy self therefore in God , in whom he was thine , and yielded him cheerfully into those Hands , from whom thou receiv'st him . 6. THOU hast lost a true Friend : That Jewel was to be priz'd for the rarity of it . The World affords Friends enough , such as they are : Friends of the Purple , as Tertullian calls them ; Friends of the Basket , as the Poet nominates them ; such as love thy Loaves and Fishes , and thee for them . Wealth makes many Friends , saith the Wise Man , Prov. 14.20 . and Chap. 19.4 . But where is the Man , that loves thee for thy self , for being Vertuous , divested of all By-respects ? Whil'st there is Honey in thy Pot , the Wasps and Flies will be buzzing about it ; but the Honey being gone , the Vessel remains quiet . 7. WAS he so much thine , as not to leave thee in Adversity ? Did he honour thee , when the World despised thee ? Did he follow with Applause , whilst thou wert hooted at by the Multitude ? Would he have own'd thee , if he had found thee stripped and wounded in the Wilderness ? Such a Friend is worthy of thy Tears : But take heed , thy Love prove not envious . If God hath thought him fitter for Society of Saints and Angels , dost thou repine at his happiness ? Thou hast lost his Presence ; he is advanc'd to the Beatifical Presence of the King of Glory : Now Whether is thy Loss , or his Gain the greater . 8. THOU hast lost thy Friend : Say rather , Thou hast parted with him . That is properly lost , which is past Recovery , and past hopes to see any more : It is not so with this Friend thou mourn'st for : He is but gone Home before thee ; and thou art following him : You will both meet in your Father's House , and enjoy each other more happily , than you could have done here below . How just is that Charge of the Blessed Apostle ; That we should not mourn as Men without Hope , for those that do but sleep in Jesus , 1 Thess. 4.13 , 14. Did we think their Souls vanish't into Air , ( as that Heathen Poet prophanely expresseth it ) and their Bodies resolv'd into Dust , without all Possibility of Reparation , we might weep out our Eyes for the utter Extinction of those we lov'd : But if They do but sleep , they shall do well , John 11.12 . Why are we Impatient for their Reposal in the Bed of Earth , when assured of their waking to Glory ? 9. THOU hast lost a Dear Wife , the Wife of thy Youth , the desire of thine Eyes , Prov. 5.18 . Isa. 54.6 . Ezek. 24.16 . Did you not take each other upon Terms of Re-delivery , when call'd for ? Were you not , in Uniting , put in mind of Dissolution ? Till Death us do part . Was she Vertuous ? Knowest thou not , there was a Pre-Contract betwixt Christ and her Soul , ere thou could'st Claim her Body ? And canst thou grudge his Challenge of his own ? Wilt thou not allow him to call for a Consummation of that happy Match ? Did'st thou so affect her , that thou would'st not have her Soul Glorious ? If thou loved'st her not as a Man , but a Christian , envy her not that better Husband , who for her Dowry , gives Immortality . 10. THY Son is dead : What marvel is it , that a Mortal Father hath begot a Mortal Son ? Marvel rather , that thou hast liv'd to enjoy , and lose a Son. We lie open to so many Casualties , that our Subsistence is almost Miraculous . Thou hast lost a piece of thy self : For what are Children ▪ bu● Colonies deduced from our Flesh ; yea , rather , our selves in other Models . This loss cannot but go near thee : But what was the Disposi●ion of the Son thou mournest for ? If graceless and debauch'd , as thy Shame , so thy sorrow should die with him . Place the hopes thou might'st have had if his Reclaiming , against the Fears of his increasing in Wickedness , and thou could'st have made no other Account , but of Dishonour and Discomfort . 11. IF it be sad , that he is taken away in his Wildness ; it had been more heavy , had he added to the heap of Sin , to augment his Torments . If he were Gracious , he hath a better Father than thy self , whose Interest was more in him , than thine : And if that Heavenly Father have thought good to prefer him to a Crown of Immortal Glory , why should'st thou be afflicted with his Advancement ? Why should'st thou not rather rejoyce , that thy Loyns have assisted to furnish Heav'n with a Saint ? Were it put to thy Choice , that thy Son might be call'd from his Blessed Rest , and return to his Earthly Relations ; Could'st thou be so injurious , as to wish the Misery of so disadvantagious a Change to to that Soul ; which , as it was never of thy Production , so it were pity it should be at thy disposing ? Rather labour to have thine own Soul so disposed , that it may be ready to follow him into those Blessed Mansions , and that it may love and long for Heaven so much more to dwell among the Spirits of the Just made perfect . A Prayer against Immoderate Grief for the Loss of Friends O GOD , the God of the Spirits of all Flesh , thou killest and makest alive , thou bringest to the Grave , and bringest back again : And forasmuch as it hath pleased thee to take from us out of this Sinful World the Soul of this thy Servant , * grant that our grief for this affliction may not be immoderate whereby we may displease thee , or so overwhelm us , that we make our selves unfit for thy service ; but sanctifie , we beseech thee , unto us this thy Fatherly Correction , that we may endeavour to live every day , as if it were to be our last , that when we are Summoned and Arrested by the hand of Death , We may not be afrighted , by that King of Terrors . 2. LORD , we are here in a state of banishment , and absent from thee , O take us where we shall for ever behold thy Face , and follow the Lamb whether soever he goeth ; and that at the last hour we may pronounce with a good Conscsence , we have fought a good fight , we have finished our Ceurse , we have kept the Faith , henceforth , there is laid up for us a Crown of Righteousness , which God the Righteous Judge will freely give to those that Love and Fear him , and trust in his Mercy , Amen . SECT . IX . Of Poverty . 1. THOU art driv'n to Indigency , and which is worse , out of abundance : Those Evils we have been inur'd to from our Cradle , are grown so familiar , that we are little moved with their Presence : But those into which we fall suddenly , out of an external Felicity of Estate , overwhelm us . Let thy Care be , not to want those Riches , which shall make thy Soul happy ; and thou shalt not be troubled with the loss of these mean and perishing Trifles . Had these been true Riches , they could not have been lost : For that Good that is least capable of Loss , and unsatisfying in an imperfect Fruition , so in the losing it turns Evil . 2. DID'ST thou not know , That Riches have Wings to fly away ? Prov. 23.5 . And of what use is Wings , if not to flie ? If any Man's Violence shall clip those Wings , they take their flight . Set thy heart upon that Supream Wealth , which cannot be taken from thee , which shall never leave thee , nor forsake thee ; then thou mayst easily slight these poor Losses . As these were not Goods , so they were not thine : Here thou foundest them , and here leav'st them : For the Apostle Timothy informs us , 1 Tim. 6 , 7. We brought nothing into this World ; and it is certain , we can carry nothing out . What had'st thou but their use ? Neither can they be otherwise thine Heirs , whom thou leavest behind thee I am asham'd , to hear the Philosopher say , All I possess I carry about me ; when many Christians hug those things which are so Transitory . 3. IT was an unanswerable Question , God moved to the Rich Man in the Parable , upon parting with his Soul : Then whose shall those things be , which thou hast provided ? Luke 12.20 . Perhaps a Strangers , or ( as ●n the Case of undisposed Lands ) the Occupants , false Executors , or an Enemies . Call that thine own thou art sure to carry with thee ; that may accompany thy Soul , or follow it : Such as thy Holy Graces , Charitable Works , Vertuous Actions , and Heavenly Dispositions : These are Treasures , which thou shalt Lay up for thy self in Heaven , where neither Moth nor Rust doth Corrupt ; and where Thieves do not break through , nor steal , Mat. 6.20 . 4. THOU hast lost thy Goods : May I not rather say , Thou hast restor'd ' em ? He parted with more , that said ; The Lord hath given , and the Lord hath taken , Job 1.21 . Whether by Patrimony , or P●ovidence , or Industry , the Lord gave it ; and whether by the Chaldeans or Sabeans , the Lord hath taken it ; and he did but give , and takes his own . What Reason hast thou then to complain ? It was not giv'n , but lent thee for a while , till it were call'd for ? And do'st thou grudge to restore what thou borrowest ? Nay , ( that thou mayst have less Claim to this Talent ) was it not left in thy hand , by the Owner , to employ it for his Use , till he should redemand it , with the Increase ? Thou wert only entrusted to improve , and account for it . If others have taken off thy Charge , by thy impoverishment , they have eased thee . 5. THY Wealth is gone : But if thou hast Necessaries left ? Be thankful for what thou hast , and forget what thou didst possess . Hadst thou had plenty , thou couldst have used no more than Nature calls for ; the rest could have but lain by thee , for readiness of Imployment : Do but forbear the Thought of Superfluities , and what art thou the worse ? Perhaps thy Fare is courser , Dishes fewer , Utensils meaner , Apparel homelier , and thy Train shorter ; But how is thy Mind affected ? Contentment consists not in Quantities , nor Qualities , but in the inward Disposition of the Heart ; that multiplies Numbers , and raises Prizes ; turns course Freezes into rich Velvets , Pulse into Delicates , and makes one Attendant many Officers . 6. WISE Seneca tells thee , the true Mould of Wealth is our Body , as the Last is of the Shoe ; if the Shoe be too big for the Foot , it is troublesome and useless : It is Fitness , that is regarded here , not Magnitude : And this is the Charge of the Blessed Apostle ; Having Food and Rayment , let us there with be content , 1 Tim. 6.8 . And if we have no more , we shall be but as we were , and as we shall be : For we brought nothing into the World , neither shall we carry any thing out , 1 Tim. 6.7 . 7. THOU hast parted with thy Wealth ; perhaps for thine Advantage : How many have been swell'd with Plenty , resembling the Ostrich or Bustard with the Bulk of Body , unweldly to raise their Thoughts to Spiritual Things ; who when their Weight have been taken off , have mounted nimbly towards Heaven ? How many had lost their Lives , if ( with the Philosopher ) they had not parted with their God ? and , how many through Covetousness , may loss their Souls ? The Vessel had sunk in this boist'rous Sea , if the Earthly Freight had not been cast over-board ? and why art thou troubled to lose that , which might have undone thee in keeping ? 8. THOU had'st Wealth : Hast thou not parted with that , for which many hath been worse both in Body and Soul ; and for which never any Soul was better ? Have not Corn-fields been spoil'd with Rankness , and a Branch spilt with too much Fruit ? Whereas had they been thinner sown , or seasonably eaten down , had yielded a fair Crop ; and those Boughs moderately laden , had out-liv'd many Autumns . Do'st thou not hear thy Saviour say , How hardly shall they that have Riches enter into the Kingdom of God ? Mat. 10.23 . Art thou troubled that a Stumbling block is remov'd out of thy way to Happiness ? That the Bunch of the Camel is taken off , if yet thou wilt pass through the Eye of the Needle ? 9. THOU hadst Riches ? But hadst thou not Cares attended ' em ? Else thou hast fared better than thy Neighbours . None but thy self could handle these Roses without pricking their Fingers . He was famous amongst the Jewish Doctors , whose Maxim was ; He that multiplies Riches , multiplies Cares : And our Saviour hath annexed , The Cares of the World , and the Deceitfulness of Riches , Mark 4.19 . He was envied at Rome , which could experimently say , The poor Man laughs oftner and freer than the Rich ; and that external Felicity is a perplexity , never ceasing to vex it self . Thy sides are now freed from Thorns , why do'st thou repine at thine Ease ? 10. THOU lately possessed'st great Riches : But rather say , Thou wert possess'd by them ? A wise Roman truly observed , That many a one hath Wealth , which clogs him , as many aptly say , Such a one has an Ague , when indeed the Ague hath him , and holds him with severity . Indeed , many a Man's Wealth is his Master , and keeps under rigid Articles , not allowing sufficient Diet , Competent Rest , nor any Recreation : If thou wert thus a Slave to thine Estate , thou art not thine own Man ; enjoy thy Liberty , and with thy Patience , be thankful . THOU art very poor : Who made thee so ? If thy Negligence , Laziness , Improvidence , Prodigality and rash Engagements ; thou hast reason to bear that Burthen , which thou hast pull'd upon thy Shoulders : And if forc'd to groan under thy Load , which thy own Will hath procured in this Necess●ty ; let the same Necessity move thy Will to run as lightly as thou canst with that pressing Weight : If the Occasion comes by others , God will enable thee cheerfully to flie with this Cross , because thy Hand was not Guilty of imposing it . 12. HOW easie is it for thee to see God's Hand chastising thee by another Man's Sin ? And to be griev'd as the Sin of others Injuriousness , than at thine own Correction . How dismal it is for Christians to see Brethren a Prey to each other ? That Neighbours should be like the Reed and Brake , set near together , the one to Starve the other ? That we should have daily occasion to renew that woful Comparison of Bromiard , betwixt the Friends and Enemies of Christ ; That Jews don't suffer Beggars , but Christians make them ? 13. NOW , if God thinks fit to send Poverty to thy Door , by the Message of Men , bid it Welcom for his sake that sent it , and entertain it , not repiningly , for its own sake ; for if well us'd , 't will repay thee with many Blessings ; as quiet Rest , safe Security , humble Patience , contented Humility , and a contemptuous Valuation of Earthly Things ! All which absented thy House in a Prosperous Condition . 14. THOU art depriv'd of thy former Conveniencies , as Diet , Lodging , and Attendance . How many have affected that which is befallen thee upon Necessity ? Some out of the Grounds of Philosophy , others of Religion . Attalus the Philosopher , might have lain Soft ; yet he Praises the Bed and Pillow that will not yield to his Body : And Nero's great and rich Master , brags of his usual dining without a Table . What should I tell then of the Pharisees uneasie Couches and penal Garments ; the Mats of the Elect Manichees , and the austere Usages of the antient Eremitical Christians , their rigorous Abstinences , affamishing Meals , nightly Watchings , cold Ground-lyings , and sharp Disciplines ? Thou art in Ease and Splendor , in comparison of these , who voluntarily impos'd upon 'em these Severeties , which thou wouldst be loath to undergo from others Cruelty . It was a strange word of Epicurus , not savouring of Contentment , but Presumption ; Give me but Water with Barley-Meal , and I shall vie with Jupiter for Happiness . And if this Ethnick , who had an ill Name for Affectation of Pleasure , could rest so well contented with a poor Mess of this Composition , what a shame it is for Christians not to think themselves satisfied with a larger ( tho homely Provision ? A Prayer in time of Poverty . O MOST Great and Glorious Lord God , the Earth is thine , and thy Providence divideth it among the Sons of Men ; thou makest Poor , and thou makest Rich ; thou bringest low , and liftest up the Needy out of the Dust , that he may Glorifie thee : Thou art the Saviour and Deliverer of the Fatherless , and him that hath no helper : Lord , behold my Necessities , who despisest not the Needy ; tho thou hast Afflicted me , yet Strengthen me so , that my Wants may never cast me down to despair of thy Favour , nor endeavour their supply by any thing which offendeth thee ; and whatever I want , let me never want the comfortable assurance of thy Love and Mercy , neither take thy holy Spirit from me . 2. BE my Strength in Distress , a Refuge from the Storm , and a Shadow from the Heat . O thou who art the God of all Consolation , supply I beseech thee , my Necessities , hear me , and make speed to relieve me ; forsake me not , O my God ; open the high Places , and the Fountains in the midst of the Valleys for the Thirsty Soul : Let thy hand relieve me , until thou shalt be pleased to bring me into thy blessed Presence , where is fulness of Joy , without want , measure , or end : Lord , sanctifie those Wants unto me , make me rich in Faith , and those Spiritual Treasures , which once had , shall never be lost again . Grant me these things O merciful God , and whatever else thou knowest necessary for me , for the sake of thy dear Son , my ever Blessed Lord and Saviour . Amen . SECT . X. Of Confinement . 1. THOU art restrain'd of thy Liberty : I cannot blame thee to be sensible of the Affliction . Liberty uses to hold competition with Life it self : And how many have lost their Lives to purchase Liberty ? But take care that thou art not guilty of thine own Complaint , for certainly thou canst not be depriv'd of Liberty , except thou wilt : Liberty is a priviledge of the Will : Will is a Sovereign Power , not subject to Restraint , or Constraint . 2. HAST thou freedom to thine own Thoughts ? It is not the Inclosing of these external Parts that can make thee a Prisoner : Thou art not worthy the name of a Man , if thou imagin'st this Body thy self , which Human Power can reach to . Art thou a Christian ? Then thou hast learn'd to submit thy Will to God's ; and his Divine Will is declared in his Actions : And if his will be to have thee Restrain'd , why should it not be thine ? And if thou desire to be Confin'd , why dost thou complain for want of Liberty ? 3. THGU art Restrain'd : And is it such Injustice thou art depriv'd from ranging Abroad ? How ill hast thou improv'd thy Time , if thou hast not laid up enough both of Employment and Contentment in thy Bosom ? What pleasure can'st thou enjoy abroad to behold those Contentions and horrid Actions thine Eye shall meet withal ; which thy Confinement frees thee from being a Spectator . The Thought is enough to make a Man Miserable : And instead of them , thou art presented only with the Face of thy Keeper , which Custom and Necessity hath made Familiar . 4. THOU art immur'd within Stone-Walls , and all Company secluded from thee ; but content thy self : God and his Angels cannot be kept out : Thou hast better Company in Solitude , than Liberty afforded thee : The Jollity of Freedom rob'd thee of the Conversation of Spiritual Comforts , which only can render thee Happy : They which were Strangers to thee , are thy Guests and Inmates , to Sojourn with thee in this Retiredness . What if the Light be excluded from thee ? It cannot hinder thee from seeing the Invisible . The Darkness hideth not from thee ( saith the Psalmist ) but the Night shineth as the Day ; the Darkness and the Light are both alike to thee , Psal. 139.12 . 5. I may say without dubiousness , God hath never been so evidently seen , as in darkest Dungeons ; for the external Light of Prosperity directs our Visive Beams , which are strongly contracted in a deep Obscurity : He must descend low and be in Darkness , that would see the glorious Lights of Heaven by day . They ever shine , but not seen except in the Night : If thine Eyes be blessed with this invisible Prospect , thou art exempt from envying those Persons , tho they could see all that the Tempter represented to the view of our Saviour upon the highest Mountain ; All the Kingdoms of the World and the Glory of them . 6. THOU art forced to Retiredness , but with what Disposition of Mind and Body ? If thou hadst a burden'd Soul , the open and free Air could not refresh thee ; and if thou have a sincere Heart , a strict Closeness cannot dismay thee ; thy Thoughts can keep thee Company , and cheer thy Solitariness . If thou hadst an unsound Body , afflicted with the Gout , Rupture , or Luxation of some Limb , thou wouldst not complain of thy Retiredness ; thy Pain would make thee insensible of thy Confinement : But if God have blessed thee with Health , how easily may'st thou digest an harmless Limitation . 7. A Wise Man ( as Laurentius observ'd ) doth much in Solitude : So may'st thou employ the Hours of thy close Retiredness , and bless God for so happy an Opportunity . How memorable an Instance hath our Age afforded us , of an Eminent Person , to whose Learning we are all oblig'd for that noble History of the World. The Court had his Youthful Years ▪ and the Tower his latter Age : The Tower Reform'd the Court in him , and produc'd these worthy Monuments of Art and Industry , which we should in vain expected from his Freedom and Jollitry . It is observ'd , that shining Wood , within doors loseth its Light : It is otherwise with this , and many active Wits , which had never shin'd if not for Confinement . 8. THOU art close shut up : Anchorets have sued for this as a Favour , which thou esteemest a Punishment ; and having obtain'd it , have plac'd Merit in that thou apprehend'st Misery . Our History relates of one , who when the Church , Where his Cell was annex'd , was on Fire , would not come out , but Die , and lye Buried under the Ashes of that Roof where his Vow had fix'd him . 9. THOU art Imprison'd : Wise Men are apt in all Events , to enquire into the Causes : Wherefore dost thou suffer ? Is it for thy Guiltiness ? Make thy Goal God's Correction-House , for the reforming of thy Wickedness . Remember and imitate Manasses , the evil Son of a good Father ; who upon Humiliation by his just Imprisonment , found an happy Expiation of his horrible Idolatries , Muders and Witchcrafts ; whose Bonds brought him home to God , and himself . Is it for Debt ? Think not to pay thy Creditors with a lingring Durance , if power be in thine hands for a Discharge . If there is Fraud and Injustice in this Confinement : Fear thou a worse Prison , if thou wilt wilfully live and die Indebted when thou mayst be Free and Honest . 10. STRETCH thine ability to the utmost , to satisfie others , tho thou art Impoverish'd : But if the hand of God have disabled thee , labour what thou canst to agree with thy Creditors : If they are Cruel , look up with Patience to the Almighty , who thinks fit to afflict thee with their Unreasonableness ; and make the same good use of thy Sufferings , as if from the immediate Hand of thy Creator . If it be for a good Cause , rejoyce in this Tribulation , and be exhilerated with the Blessed Apostles , that thou art Counted worthy to suffer shame and bonds for the Name of the Lord Jesus , Acts 5.41 . For every just Cause he owns : Neither is he less a Martyr , that suf●ers for his Conscience in any of God's Commandments , than he who suffers for matter of Faith and Religion . 11. REMEMBER that Cordial Word of thy Saviour : Blessed are they that are persecuted for Righteousness sake , for theirs is the Kingdom of Heaven , Mat. 5.10 . In such a Prison thou shalt be sure to find good Company ; as Joseph , Micaiah , Jeremiah , John Baptist , Peter , Paul and Silas ; and all the Holy Martyrs and Confessors of Christ , from the first Plantation of the Gospel to this present . Repent , if thou canst , to be thus accompanied ; and choose not rather to violate a good Conscience for freedom , than to be kept under a Momentary Restraint . 12. THOU art a Prisoner : Make the best of thy Condition : close Air is warmer than open ; and how frequently do we hear Birds sing sweeter Notes in Cages than in Woods ? It is thy defect , if thou art not amended by thy Retir'dness . Thou art a Prisoner : So is thy Soul in thy Body ; there not restrain'd only , but fetter'd ; yet complains not of the straitness of these Clay-Walls , or weight of those Bonds ; but patiently waits for a happy Go●l-delivery : So do thou attend with all Long-suffering the good hour of the Pleasure of God : Thy period is set , not without regard to thy Advantage : He , in whose hand are all Times , hath determined a sit time to free thy Body from these Prison-Walls , and thy Soul from this Prison of thy Body : and to restore Body and Soul from the Bondage of Corruption , to the Glorious Liberty of the Sons of God , Rom. 8.21 . A Prayer in Confinement : O Holy , Lord God , who wouldest not the death of a Sinner , but rather that he should turn from his Wickedness and live : Lord , Convert my Soul , remove my Sins , and frame my Heart , Affections and Life , according to thy blessed Will : Thou who hearest the Poor , and despisest not the Wretched Captive , visit all that are bound : Lord , hear them in an acceptable time , and help them in the day of Salvation : Preserve the Oppressed and Despised of Men : Say unto the Prisoners , go forth , and to them that are in Darkness shew your Selves : Bind up the Broken Hearted , proclaim Liberty to the Captives , and open the Prison to them that are shut up : Comfort them that Mourn , let their deep Sighing come before thee : And according to the greatness of thy Power , preserve thou them that are appointed to dye . 2. LORD , lift thou up my head , enlarge my feet , and bring me out of all bondage , that I may live to serve and praise thee , in the Assembly of thy Servants : However thou pleasest to dispose of me , Let all my Sufferings redound to thy Glory , and my own Salvation : Give me Patience to endure , and a constancy to depend on thee , a firm Faith to apprehend thy Promises , and a hope to expect thy Saving Health : Consider my Weakness , and lay no more upon me , then thou wilt Enable me to bear cheerfully : Sanctifie my Afflictions , and make them good to me in the Fruits of Righteousness , which thou hast laid up for all those who rest on thee . Hear me , O Lord , and let my Cry come unto thee , and have Mercy upon me . Amen . SECT . XI . In Exile . 1. THOU art banish't thy Country : Beware lest in Complaining , thou censure thy self . A wise Man's Country is every where . What relation hath the Place of thy Nativity , to thy present Station ; any more than the Time of thy Residing ? What Reason hast thou to be more affected to the Region where thou drewest thy first Breath , than to the day of Week , or the Hour of the Day in which thou salutest the Light ? What are Times and Places of our Birth , but unconcerning Circumstances ? Where-ever thou enjoy'st thy self , thou mayst make that thy Country . 2. BUT thou say'st ; There is a secret Property in our Native Soyl , that attracts our Affection , and weds our Hearts to it , not without a pleasing kind of Delight ; now no Reason can be granted , why we affect the Place , it is not because better than others , but being our own we esteem it : Ulysses doth no less value the Rocky Soyl of his barren Ithaca , than Agamemnon the noble Walls of his rich and pleasant Mycenae . I grant this Relation hath so powerful an Influence upon our hearts naturally , as is pretended ; yet such a one as is easily check'd with a small unkindness : How many upon an actual Affront have diverted their Respects from their Native Country , and out of a strong Alenation of Mind have turn'd their Love into Hostility . 3. WE shall not seek far for Histories , our Times and Memories will furnish us sufficiently : Some who have sucked the Breasts of our common Mother , upon a little dislike , have spit in her Face ? Others of our Domestick Compatriots , have upon the disgust of some displeasing Laws fled their Country , suborn'd Treasons , and incited Forreign Princes to our Invasion ? That have endeavour'd to subvert the Government , extirpate that Religion Establish't amongst us ; and to set up a piece of Pageantry of their own ? So this Natural Affection is not so ardent in many , but may be quench'd with a mean Discontentment . If there were no other ground of thine Affliction , thy Sorrow is not so deep-rooted but it may easily be pluck'd up . 4. PERHAPS it is not the Air or Earth , thou insists upon ; but the Company , from whom it is Death to part : Thou arguest , I shall leave all Acquaintance and Conversation ; and be cast upon strange Faces , and Languages I understand not : My best Entertainment will be Solitude , and my Ordinary , Inhospitality . What do'st thou perplex thy self with these superfluous Terrors ? He is not worthy the Name of a Philosopher , much less of a Christian , that hath not attain'd to be absolute in himself ; and which way soever he is cast , to stand upon his own Bottom ; that if there were no other Men left in the World , was ignorant how to enjoy himself : It is that within us , whereby we must live and be happy : Some Additions of Complacency may come from without : Sociable Natures find Pleasure in Conversation ; but if that be deny'd , Sanctify'd Spirits know how to converse comfortably with God and themselves . 5. HOW many holy Ones of old have purposely withdrawn themselves from Worldly Company , that they might be blessed with an invisible Society ; that have exchanged Cities for Deserts , Houses for Caves , the Sight of Men for Beasts ; that their Spiritual Eyes might be fixed upon those Objects , which the World held from them ? And necessity puts thee into that Estate , which their Piety affected . But to be driven to forsake Parents , Kinsfolk , Friends , how sad a Case must it needs be ? What is this , but a perfect Distraction ? What are we , but Off-springs of our Parents ? What are Friends , but dear to us ? And what is the World without these Comforts ? 6. WHEN thou hast said all ; what is befa●n thee more , than it pleased God to enjoyn the Father of the Faithful ? Get thee out of thy Country , and from thy Kindred , and from thy Fathers House , into a Land that I will shew thee , Gen. 13.1 . The same God , by the Command of Authority , calls thee to this Separation : If thou wilt shew thy self worthy the Son of such a Father , do that in an humble Obedience to God , which thou art urg'd to do by Compulsion of Men. 7. BUT is this so vexatious a Case ? Do'st thou think to find God where thou goest ? Or dost thou believe his Company will attend thee to the End of thy Journey ? Hath he not said , who cannot fail ; I will not leave thee , nor forsake thee ? Certainly , he is not worthy to lay Claim to God , that cannot find Parents , Kindred and Friends in him alone : Besides , he that of Stones could raise up Children unto Abraham ; how easily can he of Inhospitable Men , raise up Friends to the Sons of Abraham ? Only labour to inherit that Faith wherein he walked ; that alone shall free Denizen thee in the best of Foreign States , and shall entertain thee in the wildest Desarts . 8. THOU art cast upon a Foreign Nation : Be of good Chear : Flowers remov'd grow greater ; and some Plants , which were unthriving and unwholsom in their own Soil , have grown safe and flourishing in other Climates . Had Joseph been great , if not transplanted into Egypt ? Had Daniel , and his three Companions of the Captivity ever attained honour in their Native Land ? Many have found that health , in a Change of Air , which they could not meet at home ? In Africa , the South-Wind clears up ; and the North is Rainy . Look still to that hand , which translated thee ; wait his good Pleasure : Be thou no Stranger to God ; it matters not who are Strangers to thee . 9. THOU art banish't : How canst thou be so , when upon thy Fathers Ground ? The Earth is the Lords , and the fulness thereof ; the World , and they that dwel therein , Psal. 24.1 In his Right , where-ever thou art , thou may'st challenge a Spiritual Interest : All things , saith the Apostle , are yours ; and you are Christ's , and Christ is God's , 1 Cor. 3.21 , 22 , 22. No Man can challenge thee for a Stranger , that is not thy Father's Child . 9. THINE Exile separates thee from Friends : This were no small Affliction , if it might not be remedied . That was a true Word of Laurentius , That where Two Faithful Friends are met , God makes up a Third : But is it no less true , that where one Faithful Spirit is , God makes up a Second : One God can more than supply a thousand Friends . 11. THY Banishment deprives thee of the Comfort of thy Companions : Would not a voluntary Travel do as much ? Do not thousands , willingly for many Years , change their Country for Forreign Regions ; taking long Farewels of their dearest Friends and Acquaintance ; some out of Curiosity , and a thirst after knowledge , and some out of a covetous desire after a Gain ? What Difference is there betwixt thee and them , but that their Travel is voluntary , thy Exile constrain'd ? But who are there thou art so sorry to part with ? Remember what Crates the Philosopher said to a Young Man , that was beset with Parasitical Friends : Young Man , said he , I pity thy Solitude : Perhaps , thou may'st be more alone in such Society , than in the Wilderness : Such Conversation is better lost , than continued . If thou canst but be well acquainted with thy self , thou shalt be sorry thou wert no sooner solitary . 12. THOU art from thy Country : Who is not so ? We are all Pilgrims together with thee , 1 Pet. 2.11 . Heb. 11.13 . Whilst we are at home in the Body , we are absent from the Lord , 2 Cor. 5.6 . Miserable are we , if our true home be not Above : That is the Better Country which we seek , even an Heavenly , Heb. 11.16 . And thither thou mayst equally direct thy Course in whatsoever Region . This Center of Earth is equidistant from the Glorious Circumference of Heaven : If we may once meet there , what need we make such Difference in the way ? A Prayer in Exile . O LORD GOD , Lord of the Mountains and Vallies , Land and Sea , and the God of the Exiled , and Out-crst ; thou dost with much Patience behold Oppression and Wrong , until the measures of Iniquity be filled up : O Lord , behold the pressures of me thy poor , dispised , and dejected Servant : Thy Mercy and Gracious Audience of the Afflicted is neither limited to Jerusalem , nor this Mountain , every place is equally near Heaven , and where ever Men lift up pure Hands and Hearts , Worshipping of thee in Spirit and Truth , thou art there present to hear , and help them : Lord , thou seest good to permit me to the power of Men to Exercise me , yet can they not shut thy Merciful Ear against me : O let my Complaint therefore come before thee : Let thy word be as the Cloudy-Pillar to lead me in thy Way , and let thy good Spirit direct me . 2. LORD , leave me not destitute and comfortless in my Afflictions : Be my Guide and Helper in this Earthly Pilgrimage , and Valley of Tears , unto , and in the Hour which thou hast appointed to take me hence , into the incorruptible , and undefiled Inheritance , which thou by ●hy Power hast reserved in Heaven for all Believers : There no hand of the Oppressor can reach , and where shall be no Curse , no Sin , nor fear of Forfeiture : Into which no Enemy shall be admitted , and from which no Inhabitant shall ever be cast out : Lord Hear and Help me : Lord have Mercy on me , and grant me that which I ask according ●o thy will , and that which I should ask , which thou knowest best for me , through the Infinite Merits of of the Son of thy Love ; the Author and Finisher of our Salvation , Christ the Righteous . Amen . SECT . XII . Of Blindness and Deafness . 1. THOU hast lost thine Eyes ; a Loss which all the World is uncapable to repair ; and thou art condemn'd to perpetual Darkness : For , the Light of the Body is the Eye ; and if the Light that is in thee be Darkness , how great is that Darkness ? Mat. 6.22.23 . Couldst thou have foreseen this Evil , thou hadst anticipated this Loss , by weeping out those Eyes for Grief , which now thou art destitute of , There are but two Senses , by which any external Comfort can have free access to thy Soul ; Seeing and Hearing . One of 'em is now extinguish't for ever : Yet thou hast two internal Eyes , that can supply the want of thy external ; the Eye of Reason and the Eye of Faith : The One as a Man , the Other as a Christian. Answerable to which there is a double Light apprehended by 'em ; Rational and Divine . 2. SOLOMON tells thee of the one ; Prov. 20.23 . The Spirit of a Man is the Candle of the Lord , searching all the Inward Parts of the Belly . St. John tells thee of the other ; 1 John 1.5 , 7. God is Light , and in Him is no Darkness ; and we walk in the Lgiht , as he is in the Light. Now the two Lights so far exceed that external and visible , of which thou art depriv'd , as Light Darkness : If then by the Eye of Reason thou attainst to intelligible Things ; and by the Eye of Faith , to things Supernatural and Divine ; the Improvement of these Eyes , will make amends for the want of thy Natural ones . 3. THY Sight is lost : Let me tell thee what Antony the Hermite ( whom Ruffinus is not doubious of stilling Blessed ) said to Learned Didymus of Alexandria , that was Blind ; Let it not trouble thee , O Didymus , that thou art bereft of thy Carnal Eyes ; for thou lackest only those Eyes , which Mice and Flyes , and Lyzards have : But rejoice that thou hast those Eyes , which the Angels have , whereby they see God , and by which thou art enlightned with a great measure of Knowledge . Endeavour to perfect this , and thou shalt not be much discomforted with the absence of them . 4. THINE Eyes are lost , and the chief Comfort of thy Life gone with them : The Light is sweet , saith Solomon ; and a pleasant thing it is for the Eyes to behold the Sun , Eccles. 11.7 . Hath not God done this purposely , that he might take thee off from all Earthly Objects , that thou might'st fix thy self upon him , and seek those Spiritual Comforts which are to be found in a better Light ? The Sun is the most glorious Planet the Eyes can possibly see ; but thy Spiritual ones may behold him that Created that glorious Luminary , who is infinitely more glorious than what he Created . If thou hast now an Inspection into him more than thou hadst , that which thou countedst thy Lo●s , hath prov'd thy Gain . 5. THOU art Blind ? and certainly it is a sore Affliction . The Men of Jabesh Gilead offered the Tyrant of the Amm●nites to serve him , 1 Sam. 11.1 . But when he required the loss of their K●●ht Eyes , as a Condition of Peace , they will rather hazard their Lives in an unequal War ; as if Servitude and Death were a less Mischief than one Eye's loss : How much more of Both ? For tho one Eye be but Testis Singularis , yet the evidence of that is as true as of both , and in some Causes more : For when ye take a perfect Aim , we shut one Eye , as being conducive to an accurate Perspective : Yet for ordinary use , we value equally these Lights , that there is no wise Man , but would rather lose a Limb , than one of them . 6. A Person not less Religious than Witty , when his Friends bewail'd the loss of one of his Eyes , ask'd them , whether they wept for the Eye which he had lost , or the Eye which remain'd ? Weep rather said he , for the Enemy that stays behind , than for the Enemy that 's gone . He look'd upon his Sight with Eyes different from others ; he look'd upon 'em as Enemies , which others beheld as Officious Servants , good Friends , and dear Favourites . 7. INDEED , they are all of these , as they are us'd : Good Servants , if they go faithfully on their Errands , and return true Intelligence : Good Friends , if they advise and invite us to Holy Thoughts : But Enemies , if they suggest Evil. If thine Eyes have been employ'd in evil Offices to thy Soul ; God hath done that for thee which he hath in a Figurative Sense , enjoyn'd thee to do thy self : Matt. 5.29 . If thy Right Eye offend thee , pluck it out , and cast it from thee : For it is better for thee that one of thy Members should Perish , and not that thy whole Body should be cast into Hell. 8. THOU hast lost thine Eyes , and with 'em Earthly Contentment : But thou art hereby freed of many Temptations ; for those were the Inlets of Sin ; and the very Panders of Lust , for Debauching of the Soul. How many thousands on their Death-beds , upon the sad recalling of their guilty Thoughts , have wish'd they had been Born Blind ? So as thy Joy is less , thy Sin is less ; neither shall any vain Objects take away thy Thoughts from the serious Meditation of Spiritual things . 9. BEFORE it was no otherwise with thee , than the Prophet Jeremiah reports of the Jews ; That Death is come up by the Windows , Jer. 9.21 . And our great Grand-mother Eve ; She saw the Tree was pleasant to the Eyes , and took of the Fruit , Gen. 3.6 . And it hath been so ever since , with the Fruit of her Womb , both in the old and latter World : The Sons of God saw the Daughters of Men that they were Fair , and they took them Wives of all which they chose , Gen. 6.2 . Insomuch as not filthy Lusts , but Adulteries take up their Lodgings : The blessed Apostle mentions it , 2 Pet. 2 14. Having Eyes ( saith he ) full of Adultry , and cannot cease from Sin. Whilst thine Heart walked after thine Eyes , as Job speaks , Job 31.7 . It could do no less , but Carry thee down to the Chambers of Death , Prov. 2.27 . Thou art now deliver'd from that danger of so deadly a Misguidance . 10. HATH not the loss of thine Eyes freed thee of a World of Sorrows ? Hadst thou but seen what others are forc'd to behold , those fearful Conflagrations , savage Violences , and Sacrilegious Outrages , thine Heart would bleed within thee : Now thou art affected at a distance , receiving 'em by the imperfect Intelligence of thine Ear from the unfeeling Relation of others . 11. THINE Eyes are lost ; What need thy Heart to go with ' em ? Old Isaac was Dark-sighted when he gave the Blessing ( contrary to his own Intentions ) to his Son Jacob ; yet he liv'd forty Years after , and could be pleased to have good Provision made him with Wine and Venison , Gen. 27.25 . Our Life doth not lye in our Eyes : The Spirit of a Man is that which upholds his Infirmities , Prov. 18.14 . Labour to raise thy self to a cheerful Disposition ; and in thy Bodily Darkness , There shall be Light and Joy to thy Soul , Est. 8.16 . 12. HATH God taken away thy Sight ? But hath he not given thee a supply in other Faculties ? Are not thy internal Senses more quick , thy Memory stronger , thy Fancy more active , and thy Understanding more apprehensive ? The Wonders we have heard of Blind Men's Memories , were if to be credited , not obvious to conceive , that the removal of Distractions , gives them opportunity of a careful reposition of desired Objects , and a sure Fixedness of 'em where they are laid . Hence hath it come to pass , that some Blind Men have attain'd to those Perfections which their Eyes could never have endu'd 'em with . 13. OUR Ecclesiastical Story reports of Didymus of Alexandria , being Blind from his Infancy , through his Prayers and diligent Endeavours , reach'd unto such knowledge in Logick , Arithmetick and Astronomy , as was admir'd by the Leard Masters of those Arts ; and for his rare insight in Divinity , was by St. Athanasius approv'd to be Doctor of the Chair in that Church . What need we doubt the Verity of it , when our late Times have so clearly seconded it ? having yielded divers worthy Divines , which have been depriv'd of Sight . 14. THERE was one very Eminent in the University of Cambridge , of great skill in Tongues and Arts , and of singular acuteness of Judgment . Suidas reports of Neoclides , that being Blind , he could steal more cunningly than any that had use of Eyes : I may as boldly say of Mr. Fisher , That he was more dextrous in picking the Locks of difficult Authors , and extracting their Treasures of hidden Secrets , than those that had the sharpest Eyes about 'em ; insomuch as it was noted , those were singular Proficients which employ'd themselves in reading to him : If they read Books to him , he dictates Lectures the while to them , and taught 'em more than he learn'd himself . 15. AS for the other external Senses , they are vulgarly more exquisite in the Blind : We read of some who have been of so accurate a Touch , that by their feeling they could distinguish betwixt Black and White : And for the Ear , as our Philosophers observe , Sounds are sweeter to the Blind than to the Sighted , being more curiously judg'd by 'em : But the most perfect recompence of these Natural Eyes , is in the Exaltation of our Spiritual Ones . We are more Illuminated towards the Beautifical Vision of God , as they apprehend more Obscurity in all Terrestial Objects : Thou wilt not miss the loss of thy Sight , if thou findst thy Soul thus happily Illuminated . 16. THINE Eyes are lost : It is a Blessing that once thou hadst 'em : Hadst thou been Born Blind , what a Stranger wouldst thou have been to God and the World ? Hadst thou never seen the Face of the Elements , what Expressions could have made thee apprehensive of the wonderful Works of thy Creator ? Not any Discourse could have made thee understand what Light is ? The Sun the Fountain of it , the Heavens the Glorious Region of it , and the Moon and Stars Illuminated by it ? How could'st thou have had thy Thoughts raised so high , as to give Glory to that Great God , whose infinite Power hath wrought all these marvellous things . 17. NO doubt , God hath his ways of Mercy for those that are Born Blind ; not requiring what he hath not given , supplying by his Spirit in the internal Vessels , what is wanting in the External : So as even those that never see the Face of the World , shall behold the Face of God that made it : But in an ordinary Course of proceeding , those which have been Blind from their Birth , must needs want those helps of knowing and glorifying God in his mighty Works , which lye open to Sight : These once satisfied thine Eyes , and remain with thee in their absence . 18. THEREFORE walk on in the strength of those fixed thoughts ; alwayes adoring the Majesty of that God whom thy Sight hath represented to thee so Glorious ; and in an humble Submission to his Pleasure , strive against all the discomforts of thy Sufferings . It is reported of a valiant Soldier , Polyzelus , who after his Eyes were shot out in Battle , covering his Face with his Target , fought and laid about him vehemently , as if he had receiv'd no hurt . Strive to imitate this Courage , and let not the loss of thine Eyes hinder thee from a cheerful Resistance of those Spiritural Enemies , which labour to draw thee into an impatient Murmuring against God : But wait humbly upon him who hath better Eyes for thee than thou hast lost . 19. THOU hast lost thy Hearing : It is not easily determin'd which loss is greatest , the Eye , or Ear ; both are afflictive . Now all the World is to thee Dumb , since thou art Deaf to it : And how small a Matter hath made thee a Cypher amonst Men ? These are the Senses of Instruction ; and there is no other way for Intelligence to be convey'd to the Soul , either in Secular or Spiritual Affairs . The Eye is the Window , the Ear is the Door , by which all Knowledge enters : In matter of Observation by the Eye ; and of Faith , by the Ear , Rom. 10.17 . 20. HAD it pleas'd God to have excluded these Senses from thy Birth , thy State had been utterly Disconsolate , and there had been no possible access for Comfort to thy Soul. Had this Affliction happen'd in thy riper Age , there had been no way but to be content with thy former Store : But now he hath vouchsafed to leave thee one Passage open , it behoves thee to supply one Sense by the other , and to let in those helps by the Window , which are deny'd Entrance at the Door . But now Omnipotency hath been pleas'd to lend thee an Ear so long , till thou hast laid the sure Foundation of Faith in thy Heart , thou mayst work upon 'em in this silent Opportunity , with Celestial Meditations , and raise 'em up to no less height than thou could'st have done by thy quickest Hearing . 21. IT is a great Blessing , that in the plentitude of thy Senses , thou wert sollicitous to improve thy Bosom , as a Magazine of Heavenly Thoughts , providing with the Wise Patriarch , for the seven Years of Dearth : Now that the Passages are block'd up , thou mightest have been in danger of Famishing . Thou hast now leisure to recal and ruminate upon those Counsels , which thy Improvement hath laid up in thy Heart , and to thy happy Advantage , find'st the difference betwixt a wise Providence , and a careless Neglect . 22. THINE external Hearing is lost : But thou hast an internal Ear , whereby thou hear'st the secret motions of God's Spirit , which shall never be lost . How many thousands whom thou enviest , are in a worse Condition ? They have an external Ear , whereby they hear the voice of Men ; but they want that Spiritual Ear , which perceives the least Whisperings of the Holy Ghost : Ears they have , but not hearing ones ; for Fashion more than Use. Wise Solomon makes and observes the Distinction , Prov. 20.12 . The hearing Ear , and the seeing Eye , the Lord hath made even both of them . And a Greater than Solomon can say of his formal Auditors , Hearing , they hear not , Matt. 13.13 . If thou have an Ear for God , tho Deaf to Men ▪ How much happier art thou than those Millions of Men , that have an Ear for Men , and are Deaf to God. 23. THOU hast lost thy Hearing ; and therewith no small Sorrow : How would it grieve thy Soul to hear those woful Ejaculations , pitiful Complaints , hideous Blasphemies , atheistical Notions , mad Paradoxes , and hellish Heresies , wherewith thine Ear would have been Wounded , had it not been barr'd against their Entrance ? It is thy just Grief thou missest hearing of many good Words ; and it is thy happiness thou art freed from hearing of many Evil. It is an even Lay betwixt the benefit of hearing Good , and the torment of hearing Evil. A Prayer Consolatory to the Blind and Deaf . O MOST Powerful Lord God , who hast in thy good pleasure been pleased to deprive me of Seeing and Hearing ; I know O Lord , I have deserved thy wrath in a greater measure , even Death and Hell it self , but I know thou art a God full of Compassion , Long suffering , and abounding in Goodness and Truth , and shews Mercy unto Thousands . Lord , as thou hast inflicted this on me , even the loss of my Sight ; illuminate my Understanding by thy holy Spirit : Thou hast taken away my Sight that I might not behold Vanity . O Enlighten my Mind that I may behold inwardly the wonders of thy Law : Lord , I a● poor in Spirit , but let thy blessed Spirit help my In●●●mities , that in thy Light I may see Light. 2. AND , O thou bright Morning-Star , guide me in the way of thy Commandments , that at last I may safely arrive where all Tears and Obstructions of Sight shall be taken away from my Bodily Eyes : And though my outward hearing is fled away , yet let me hear the voice of the Comforter speak peace to my Soul , and quietness to my Conscience , that when ever thou shalt be pleased to call me hence , I may be ready prepared to resign my self up into thy hands , as into the hands of a Faithful Creator : In the mean time , Lord , Sanctifie these thy Fatherly Visitations to me , and ever remember , that what thou hast in thy good Pleasure inflicted on my Body , may be for the good of my Soul , in the day of the Lord Jesus . Amen . SECT . XIII . Of Sterility . 1. THOU complainest of dry Loyns , and a Barren Womb ; as Abraham did before thee : What wilt thou give me , seeing I go Childless ? Gen. 15.2 . And the Wise of Israel made the same Complaints ; Gen. 30.1 . Give me Children , or else I die . So desirous hath Nature been to propagate , and so impatient of a Denial : Lo , Children and the Fruit of the Womb , are an Heritage , and Gift that cometh from the Lord : Happy is he that hath his Quiver full of such Shafts , Psal. 127.4 , 6. It is a Blessing , David grudg'd to Wicked Ones , Psal. 17.4 . They have Children at their Desire . 2. IT was the Curse God inflicted on the Family of Abimelech , in Closing up all the Wombs in his House , for Sarah 's sake , Gen. 20.17 , 18. The Judgment threatned to Ephraim , is a miscarrying Womb , and dry Brests , Hos. 9.14 . And Jeconiah's Doom is , Jer. 22.30 . Write this Man , Childless . It is a special Favour of God , That the Barren hath born seven , 1 Sam. 2.5 . And observ'd by the Psalmist , as a wonder of God's Mercy , Psal. 113.8 . that He makes the Barren Woman to keep House , and to be a joyful Mother of Children . 3. IT is pity he was born , that esteems not Children a Blessing . She hath a double Favour from God , that is a Joyful Mother of Children : Many , breeds Sorrow , and Death : And there is scarce any other Blessing , season'd with so much Acrimony of Misery and Danger . Do but compare one Pain with another , and consider the Anxious Cares that attend 'em ; and tell me , whether thy bemoan'd Sterility enjoys not more ease , and less sorrow ? 4. IT is thy Sorrow thou art not Fruitful : Consider thou art freed from a greater affliction . In Sorrow shalt thou bring forth Children , Gen. 3.16 . Think on the Shricks in the Painful Travels of thy Neighbours ; wearying Days and Nights in restless Pangs , and calling for Death in despair of Delivery : And after the unprofitable Labours of the Midwives , have made use of another Sex ; so have been deliver'd of Life and Birth together . All these Sorrows thou hast escap'd : And many whom thou enviest , have thought thee happier than themselves ? 5. THOU art afflicted thou art not a Mother : And many a one wishes they had been Barren . If Children prove deform'd , unnatural and wicked ; what a Corrosive is this to the Parents ? Rebecca thought it long to be twenty Years Childless ; her Husband at Sixty , prays for Issue , Gen. 25.20 , 21. his Devotion carried him to Moriah the place where his Life was miraculously preserved from the Knife of his Father , hoping it might , by the like Miracle , be renew'd in his Posterity . 6. GOD hears him ; Rebecca Conceives : But when she felt that early Combat of her strugling Twins , she can say , If it be so , why am I thus ? Gen. 25.22 . And when she saw a Child , Red all over like a hairy Garment , Gen. 25.25 . and saw his Conditions no less rough than his Hide , Gen. 27.41 . do we not think she wish'd that part of her Burden unborn ? Certainly , Children are Blessings , or Crosses . Hast thou a Child well dispos'd , well govern'd ? A wise Son maketh a glad Father , Prov. 10.1 . Prov. 19.13 . Hast thou a Child disorderly and debauch'd ? A foolish Son is the Heaviness of his Mother , and the Calamity of his Father , Prov. 10.1 . Chap. 19.13 . Hast thou a Son stubborn , and unnatural ? Then Solomon tells us ; He that wasteth his Father , and chaseth away his Mother , is a Son that causeth Shame , and bringeth Reproach , Prov. 19.26 . And if such a Son live and die impenitent , what can answer the Discomfort of that Parent ? 7. THOU hast no Children : As thou hast less Joy , thou hast less Trouble . It is a continual Care that belongs to these Possessions . Artimedorus observes , that to dream of Children , imports Cares . As they are our greatest Cares , many lesser ensues . For thou hast many Mouths to feed , and 't is thy Duty to provide for 'em : For , If any provide not for his own , especially for those of his own House , he hath denied the Faith , and is worse than an Infidel , 1 Tim. 5.8 . 8. DOES not many Rivulets from the main Channel , leave the Stream shallow ? So is it with thee ; But this Expence is not more necessary , than comfortable . A Great Man visited a Gentleman in the Country , and seeing his Children placed according to their Age and Stature , said , These make Rich Men Poor : But immediately he receiv'd this Answer ; Nay , my Lord , these make a Poor Man Rich : For there is not one of these , I would part with for all your Wealth . 9. INDEED , we receive to distribute , and are but Farmers of those we leave behind . If we freely lay out of our Substance before-hand , so much of our Rent is happily clear'd . It is observable none are so Covetous as the Childless : For those who for maintenance of large Families , are inur'd to frequent Disbursements , find such Experience of Divine Providence in Prudent Managing of Affairs , that they lay out with more Cheerfulness , then they receive : So that their Care must be abated , when God takes it to himself . 10. AND if not wanting to themselves , Faith gives them Ease , in casting their Burden upon him , who hath more Power and Right to it , since Children are more his , than our own . He that feedeth the Young Ravens , Psal. 147.9 . can he fail the best of his Creatures ? A worthy Divine tells us of a Gentlewoman , coming to the Cottage of a poor Neighbour , furnished with Children , could say ; Here are the Mouths , but where is the Meat ? But not long after was answer'd to that Question ; for the poor Woman after the Burial of her last Child , inverted the Qustion upon her ; Here is the Meat , but where is the Mouths ? 11. SURELY , the Great Governour of the World , will never leave any of his without the Bread of Sufficiency ; and who so fit to be his Purveyors , as Parents for their Children ? Nature hath taught Birds , to pick out the best of Grains for their Young : Nature sends Moister out of the Root , which gives Life to Branches and Blossoms : Sometimes , indeed , it meets with a kind Retaliation ; some Stork-like Disposition repairs the loving Offices done by the Parents , in a dutiful Retribution to their Age or Necessity . 12. BUT how frequently proved often the contrary ? By an unsatiable Importunity of extracting from the Parents that Maintenance , which is extravagant : Sometimes an undutiful neglect , in not owning the Meanness of their Parents , or supporting their decay'd Estate by due Maintenance . Ingratitude is odious in Man ; but in a Child monstrous . 13. IT is thy Grief thou never hadst a Child : There is not so much Comfort in having of Children , as Sorrow in parting with 'em ; especially when their parts , and Disposition have raised our Hopes , and doubled our Affections towards 'em : And according to the French Proverb ; He that hath not , cannot lose ; so , on the contrary , he that hath , must lose . Our Meeting is not more certain , than our Parting : Either we must leave them , and so their Grief doubles ours ; or they leave us , and so our Grief will be no less than our Love was extended . 14. IF thou wilt be truly wise , set thy heart upon that only Good , which is not capable of losing : Divided Affections abate their Force ; and since no Objects of Dearness , distracts thy Love , place it wholly upon that Infinite Goodness , which entertains it with Mercy , and rewards it with Blessedness . If Elkanah therefore could say to his Barren Wife Hannah , 1 Sam. 1.8 . Why weepest thou ? and why is thy Heart heavy ? Am not I better to thee than ten Sons ? How much more comfortably may'st thou hear the Father of Mercies say to thy Soul , Why is thy Heart heavy ? Am not I better to thee than ten Thousand ? A Prayer of Comfort in Sterility : O GOD , the Great Creator , and Redeemer of all the World , who dist Command our first Parents to Encrease and Multiply : Yet those Blessings thou thinkest not fit to dispence , where thy Wisdom and Providence knows it not requisite : O LORD , thou hast been pleased to give me dry Breasts , and shut up my Womb , and hast kept me from that great pain and peril of Child-Birth , which many have undergone , which hath put a period to their Lives : O let me Bless and Praise thy Holy Name , that I am at this day a living Monument of thy Mercy : And that thy Servant whom thou hast been pleased to ordain for my Husband , is not yet Summoned by Death from me . 2. LORD , thy Omnipotency knows what is most necessary for me , and the less Incumbrances and Cares I meet with in the World , grant that I may the more attentively serve thee ; let me in every State , O Lord , submit to thy Holy Will , and not murmure and repine at what thy good pleasure has allotted me : Comfort me , O Lord , I beseech thee , and increase my Love and Affection towards my Husband , that I may say as Elkanah did to Hannah , that he is more worth to me then ten Sons : But , O Lord , grant , that when thou shalt be pleased to call me out of this dark World into thy marvellous Light , that I may be ready to leave all and follow thee , who art my God , and all things . Amen . SECT . XIV . Want of Repose . 1. THOU are afflicted with that which is incident to distemper'd Bodies , and Minds : How wearisom it is to spend the long Night , tossing in a restless Bed , in chase of Sleep , which eagerly pursued , flies farther from us ? Couldst thou forbear the Desire of it , perhaps it would come unexpected : Now thou Sollicites it , like some froward Piece , it is coy and pievish , and punishes thee for thy Eagerness after it . 2. HE that commanded an Hundred twenty seven Provinces , could not command Rest ; On that Night his Sleep departed from him , Esth. 6.1 . neither could he be forc'd , or intreated to his Bed. And the Great Babylonian Monarch , though he possessed some Sleep , yet could not keep it ; for His Sleep brake from him , Dan. 2.1 . And for Solomon , it would not appear within his view ; Neither Night nor Day seeth he Sleep with his Eyes , Eccles. 8.16 . 3. SURELY , as there is no Earthly thing more comfortable to Nature , than Bodily rest , as Jeremiah saith , Jer. 31.26 . And my Sleep was sweet unto me : So there is nothing more grievous and disheartning : If the Senses be not sometimes lock't up , they must wast , if the Body be not refreshed with a moderate Repose ? And commonly the Soul follows the Temper of the Body , it cannot but find a Discomposure in her Faculties and Operations . 4. DO we not find Ravings and Frenzies the Attendants of over Watchfulness ? Therefore thy Tongue hath just Cause to complain of thy Eyes . For Remedy , instead of Closing thy Lids for Sleep ; lift up thy Eyes to him that Giveth his Beloved rest , Psal. 127.2 . For he holdeth thine Eyes waking , Psal. 77.4 . He keeps Sleep from thy Body , for the good of thy Soul. Let not thine Eyes wake without thy Heart . Christ's Spouse can say , I sleep , but my heart waketh , Cant. 5.4 . But how much more would she say , Mine Eyes wake , and my Heart also ? 5. WHEN thou canst not Sleep , labour to see him that is Invisible : One Glimpse of that Sight , is worth more than all the Sleep thine Eyes is capable of . Resign thy self into his hands , to be at his Disposal . What is this sweet Acquiescence , but the Rest of the Soul ? Which if thou find'st in thy self , thou shalt quietly digest the Want of Bodily Repose . 6. THOU wantest Sleep : Take heed of aggravating thine Affliction : It is only a Loss , but not of Sense ; a want of what thou wishest , not a pain of what thou feelest . Alas ! How many which want Rest , are tortur'd with intolerable Torments in all Parts of their Body ; who would think themselves happy in thy Condition , Might they purchase Ease ? how gladly would they forbear Rest ? Be not therefore troubled for want of Rest ; but be thankful that no worse Evil attends thee . 7. THOU lack'st Sleep ; a thing we desire not so much for its own sake , as for Health . What if God be pleased to give thee Health without it ? It is reported of a Woman in Padua , that continued fifteen Days and Nights without Sleep : And Seneca tells us of great Mecaenas , that in three Years he slept not the space of an Hour : Which Lipsius thinks good to mitigate with a favourable Construction , conceiving an Impossibility of an absolute Vigilancy . 8. YET compared with other Instances , we have no reason to scruple that Relation ; for the Learned Heurnius tells us , upon good Assurance , when he was Student in Padua ; Nizolius the famous Ciceronian , liv'd ten Years without Sleep . 9. BUT that exceeds all Example , which Monsieur Goulart reports , of a Gentlewoman , who for Thirty five Years remain'd without Sleep , and found Inconvenience , or Distemper , as was attested by her Husband and Servants . The Hand of God is not shortned : He who miraculously preserved the Maid of Meures so many Years without Meat ; hath sustain'd the Lives of these fore-mentioned Persons thus long without Sleep ; that it might appear , Man lives not by Meat , or Sleep only , but by every word that proceedeth out of the Mouth of God , Mat. 4.4 . Luk. 4.4 . Deut. 8.3 . If he pleases to bless thee with a watchful Health , the Blessing is far greater , than if he allow'd thee to sleep out thy time in a dull unprofitable Rest. 10. THOU wantest Sleep : Behold , he that keepeth Israel , doth neither slumber nor sleep , Psal. 121 4. Those Blessed Spirits , that continually behold the Face of God , never sleep : For Sleep is a Symptom of Mortality ; and the less we partake of it , we come the nearer to those Spiritual Natures , whose Perfection requires no Rest. The retir'd Christians , in Primitive Times , affecting to come near an Angelical Life , wilfully repelled Sleep ; till it necessarily forc'd it self upon them . Thou suffer'st no more out of the Distemper of Humours , or unnatural Obstructions , than better Men have willingly attracted out of holy Resolutions . It is but our Construction , that makes those things tedious , which have prov'd easie to others . 11. THOU wantest Sleep : Have Patience a while ; thou art going where there shall be no need , nor use of it : And in the mean time , thy Better Part cannot rest : Though the Gates be shut , that it cannot shew it self , yet it ever will be active . As for this Lump of Earth , it shall ere long sleep its full ; where no Noise can wake it , till The Voice of the Arch Angel , and the Trumpet of God shall call it up in the Morning of the Resurrection , 1 Thess. 4.16 . A Prayer when Repose is Obstructed . O GOD , the keeper of Israel , who neither slumbrest nor sleepest , yet thy Omnipotency knows without it , poor Dust and Ashes cannot subsist ; it was by thy Almighty Power , that King Ahasuerus one Night was deprived of his Repose in his Royal Bed , and yet through thy Gracious Providence , thy Holy Apostle St. Peter Slept quietly , though strongly Guarded by Soldiers , and Chained fast in a Dark Prison : But , O thou , that givest thy Beloved rest , Behold , I beseech thee , with thine All-seeing Eye , how my Sleep is departed from me , insomuch that I am become infirm in Body , for want of that natural rest , which many through thy tender Mercy Enjoyes . 2. LORD , but of the Rich Treasure of thy Transcendent Goodness , have Compassion upon my Weak and Frail Constitution , which yet requireth further nutriment . Lord , suffer not any Cares or Fears to perplex my Thoughts any longer at this Season , but so Compose all my Senses in this Dark and Silent Night , that I may lay me down in Peace , and take my rest in Safety : O hear me , and answer me in thy own due time , that when my Body shall receive its due Refreshment , my Mind may be perpetually Vigilant to serve thee , unto my Lives end : Grant this , O Father , for thy dear Sons sake , my only Lord and Saviour . Amen , SECT . XV. Of Gray-Hairs . 1. GRAY-HAIRS is that we desire to aspire to ; and when attain'd , are ready to complain our greatest Misery ; verifying in part that old Observation , That Wedlock and Age are things which we desire , and repent of . Is this our Ingratitude or Inconstancy , that we are weary of what we wish'd for ? Perhaps this Accusation may not be Universal : There is difference in Constitutions , and latitude in Old Age. Infancy and Youth have their limits , age admits of no certain Determination . 2. AT Seventy , King David was old and stricken in Years ; and they cover'd him with Cloaths , but he got no heat , 1 King. 1.1 . Whereas Caleb can profess , Now loe I am fourscore and five Years old , and yet I am as strong this day , as I was in the day that Moses sent me to spy out the Land : As my Strength was then , even so is my Strength now , for war , both to go out , and come in , Josh. 14.10 , 11. And beyond him , Moses was an hundred and twenty Years old ; when he died , his Eye was not dim , nor his Natural Force abated , Deut. 34.7 . Methuselah was but Old , when he was Nine hundred sixty and nine , Gen 5.27 . 3. BUT for the generality of Mankind , the same Moses , who liv'd to see an hundred and twenty , hath set Man's ordinary Period at half his own : Psal. 90.10 . The days of our Age , are threescore Years and ten . And tho Men be so strong , that they come to fourscore Years , yet is their Strength but Labour and Sorrow : So passeth it away , and we are gone . Fourscore Years , are load enough for the Strength , much more for the weakness of Age. But when Labour and Sorrow are added to the Weight , how can we but sink under the Burden ? 4. HE was old and wise , that said by Experience ; That our last Days are the Dregs of our Life : The clearer part is gone , and all drawn out , the Lees sink down to the buttom . Who can express the miserable Inconveniencies that attenst the Aged ? For Cares must needs be multiplied according to the manifold occasions of Affairs : For the World is a Net , wherein the more we stir , we are Entangled . 5. AND for Bodily Grievances , What Varieties do we meet withal ? What Aches in the Bones , Pains in the Joynts , Convulsions of Sinews , and Torments in the Bowels ; the Stone , Collick , Stranguary , and Distillation of Rheums ? What Hollow Coughs , weaknesses of Retention , Expulsion , Digestion , and Decay of Senses ? So that Age is the common Sewer , into which all Diseases of our Life are Evacuated . Well therefore might Sarah say , After I am waxed Old , shall I have Pleasure ? Gen. 18.12 . And good Barzillai justly excuses himself for not accepting the gracious Invitation of David , 2 Sam. 19.35 . I am this day fourscore Years old , and can I discern between Good and Evil ? Can thy Servant taste what I eat , or what I drink ? Can I hear any more the voice of Singing-Men , and Singing-Women ? Wherefore then should thy Servant be yet a Burden unto my Lord the King ? 6. THESE are they the Preacher calls the Evil Days , and the Years , wherein a Man shall say , I have no Pleasure in them : Wherein the Sun , or the Light , or the Moon , or the Stars are darkned , and the Clouds return after the Rain : When the Keepers of the House shall tremble , and the Strong Men shall bow themselves , and the Grinders cease , because they are few , and those that look out of the Windows , be darkned : Eccles. 12.1 , 2 , 3. In short , what is Old-Age but the Winter of Life ? And how can we expect any other but gloomy Weather , chilling Frosts , Storms , and Tempests ? 7. BUT whilst we thus querulously aggravate the incommodiousness of Age , we must beware lest we derogate from the Bounty of our Maker , and disparage those Blessings which he accounts Precious ; amongst which , Old-Age is none of the meanest . Had he not put that value upon it , he would not have honour'd it with his own Stile ; calling himself , The Ancient of Days ? Dan. 7.9.13.22 . Or would he else have set out this Mercy , as a Reward and Obedience to himself , ( I will fulfil the number of thy days , Exod. 23.26 . ) and of Obedience to our Parents , To live long in the Land , Exod. 20.12 . 8. WOULD he have promised it as a marvellous Favour to restor'd Jerusalem , ( now become a City of Truth ) That there shall yet Old Men and Old Women dwell in the Streets of Jerusalem , and every Man with his Staff in his Hand for every Age ? Zach. 8.4 . Would he else have denounc'd it as a Judgment to over-indulgent Eli , 1 Sam. 2.32 . There shall not be an Old Man in thy House for ever ? Far be it from us , to despise that which God Honors , and turn his Blessings into a Curse . For the same God , who best knows the Price of his own Favours , as he makes no small estimation of Age himself , so he hath thought fit to call for a high Respect to be given it by Men , out of an Holy Awe to himself . Lev. 19.32 . Thou shalt rise up before the hoary Head , and Honor the Face of the Old Man , and fear thy God. I am the Lord. 9. HENCE it is , that he hath pleas'd to put together the Ancient , and the Honourable , Isa. 9.15 . and hath told us that an Hoary Head is a Crown of Glory , if it be found in the way of Righteousness , Prov. 16.31 . Chap. 20.29 . And lastly , makes it an Argument of the deplorable State of Jerusalem , Lam. 4.16 . That They favoured not the Elders . Therefore as we too sensibly feel what to complain of , so we know what Priviledges we may challenge due to Age ; even such as Nature hath taught those Heathens , which are in the next degree to Savage . If Pride and Skill have made the Athenians Uncivil , yet a Young Lacedemonian will rise , and yield his Place in the Theatre to neglected Age. 10. IT is not a little Injurious to fasten our Eyes upon the disadvantages of any Condition , as not to take in the Advantages that belong to it ; which carefully laid together , may perhaps sway the Ballance to an equal Poise . Suppose Old-Age is oppress'd with Bodily Griefs ; yet it may yield other Immunities to keep the Scales even : And it is not the least , that it gives us firm Resolutions and bold Securities against Dangers , and Death it self : For the Old Man knows how little of his Thred is left in the Winding ; and therefore when just Occasion is offer'd , insists not much upon so inconsiderable a Remainder . OLD-AGE and Orbity , as Ceselius profess'd , were those things that emboldened him . And when Castritius refus'd to deliver the Hostages of Placentia to Carbo the Consul , and was threatned with many Swords , he answer'd those Menaces with his many Years . What young Man would have been so easily induc'd to part with his Life , and having been so ready to give entertainment to an unexpected Death ? Surely the hope and love of Life , commonly softens the Spirits of vigorous Youth , and disswades them from those Enterprizes , which are attended with manifest Perils : Whereas , extream Age teacheth us to contemn Dangers . 12. YET a greater priviledge of Age , is a Freedom from those impetuous Passions wherewith Youth is commonly over-sway'd ; for with our Natural Heat , the Fire of our inordinate Lusts is abated , so as our weaker Appetite may be subdu'd to Reason . The Temperate old Man in the Story , when one shew'd him a Beautiful Face , could answer ; I have long since left to be Eye-sick : And could say of Pleasure ; I have gladly withdrawn my self from that Imperious Mistress . 13. WHAT an unreasonable Vassalage our Youthful Lusts subject us to , we need no other Instance than in Sampson , who was effeminated by his impotent Passion , and weakned to betray his Life to a mercinary Harlot , and to endure to hear her say ; Tell me wherewith thou mayst be Bound , to do thee hurt , Judg. 16.6 . How easily might he have answered her ; O Delilah , even with these Cords of Brutish Sensuality . How was Solomon Besotted with his Strange Wives , and drawn away to Worship strange Gods , 1 King , 11.5 . 14. AND how may Fir-trees howl , when Cedars fall ? Who can hope to be free from being transported with irregular Affections , when we see such great precedents of Frailties ? From the danger of these sad Miscarriages , our Age happily secures us ; disposing us into quiet Harbour , whence we may see Youth toss'd with Tempests of unruly Passions , from which Seniority hath free'd us . 15. ANNEX Experimental Knowledge , which Age enriches us ; every Dram is worth Pounds of Junior Contentments : In comparison the Speculative Knowledge is weak and imperfect . This may come at an easie rate , perhaps cost us nothing : That , commonly we pay dear for , and is esteem'd valuable . If Experience be the Mistress of Fools , I 'm sure 't is the Mother of Wisdom : For the long Observation of variety of Actions and Events in the whole course of our Life , must needs leave such sure Rules of Judgment , as may be unfailable Directions for our selves and others . 16. IN vain shall this be expected from our Minority , which the Wise Philosopher excludes from being Judges of true Morality : And well might the Old Man say ; Ye Young Men , think us Old Men Fools ; but we Old Men know you Young Men to be Fools . And indeed what value Ignorance may put upon it , this Fruit of Age the Earth hath nothing equally so precious . It was Prophane , but fit for the Mouth of an Heathen Poet , That Prudence is above Destiny . But surely a Christian may justly say , That next to Providence , Humane Prudence may challenge the supream Place in Earthly Affairs , and Age claim the greatest Interest in that vertue . 17. YOUNG Elihu could say , Job 32.7 . Multitude of years should teach Wisdom . And the Wise Man , Ecclus. 25.4 , 5. Oh , how comely a thing is Judgment for Gray-Hairs , and for Ancient Men to know Counsel ! Oh , how comely is the Wisdom of Old Men , and Understanding and Counsel to Men of Honor. And the Grecians could say , That young Men are for Action , and old Men for Advice : And among the Romans , Senators take their Name from Age. That which causeth weakness of Aged Eyes , is , they better discern things further off , and by the strength of their Mental Eyes , they perceive Judgments or Advantages at a distance , and accordingly frame their Determinations . 18. IT is observ'd , that Old Lutes sound better than New. It was Rehoboam's Folly and Undoing , 1 King. 12.6 , 7 , 8 , 9 , 10 , &c. to follow the Advice of Green Heads , and abandon those Grave Senators of his Fathers Counsel . Not that Age of it self is Rich in Wisdom and Knowledge : But well cultur'd , and improv'd , is valuable . There are Old Men , that live , and have a Being upon Earth , who can give no Proof of their many Years , but only Gray-Hairs and Infirmities . There are those , who , like to Hermogenes , are Old , whilst Young ; and Children , when Old : These the Elder they grow , are more stupid . 19. TIME is an ill Measure of Age , which should rather be meted by Proficiency , Ripeness of Judgment , and Monuments of commendable and useful Labours . If we have thus imployed our selves , our Autumn will shew what our Spring was ; and our Gray-Hairs will give us more Cause to fear Pride ; than Dejection . We accuse Age of many Weaknesses and Indispositions : But these Imputations are not Universal : Many of these are Faults of the Person , not of the Age. All Wine doth not sowr with Age , neither doth every Nature . 20. OLD Oyl is clearer , and hotter in Medicinal Uses than New. Some are pettish , and morose in Youth ; and others are mild , gentle and sociable , in their decayed Years . Some are crazy in their Prime ; and others in their Wain are Vigorous : And many before the fulness of their Age , have lost their Memory ; as Hermogenes , Corvinus , Antonius Carracalla , Georgius Trapezuntius , and Nizolius . 21. SOME , whose intellectuals have so happily held out , that they have been best at the last . Plato at fourscore and one , died with his Pen in his hand : and Demosthenes , when Death Summon'd him at an 100 Years , he bemoan'd himself , that he must now die , when he began to gain knowledge . And as for Spiritual Graces and Improvements , the Psalmist satisfies us , Psal. 92.12 , 13. Such as be planted in the House of the Lord , shall flowrish in the Courts of our God : They shall also bring forth more fruit in their Age ; and shall be fat and well liking . 22. BUT the chief Benefit of Age is , our approach to our Journeys end : For the end of motion is rest ; and once attain'd , their remains nothing but fruition : Now Age brings us after a weary Race within some breathings of our Journeys end : For if Young Men may die , Old Men must ; a condition which a carnal heart bewails and abhors , complaining of nature as Niggardly in Dispensations of the shortest time to her noblest Creatures ; and envying the Oaks , which many generations must leave standing and growing . 23. NO marvel , the Worlding thinks himself at home , and looks upon Death as a banishment : He hath placed his heav'n here below , and can see nothing in his remove , but Annihilation , or Torment : But for Christians , who know , that whilst we are present in the body , we are absent from the Lord , 2 Cor. 5.6 . and do justly account our selves Foreigners , our Life a Pilgrimage , Heaven our Home ; how can we but rejoice , that after a tedious and painful Travel , we do now draw near the threshold of our Father's house ; wherein we know there are many Mansions , and all Glorious , John 14.2 . 24. I could blush to hear a Heathen say , if God would offer me the choice of renewing my Age , and returning to my Childhood , I should heartily refuse it ; for I should be loath , after I have passed so much of my Race to be recalled back from the Goal , to the Bars of my first setting out ; and to hear a Christian sighing and sobbing at the thought of his Dissolution . Where is our Faith of a Heav'n , 〈◊〉 after long Sea-beaten , we are loath to think of putting into the safe Harbour of Immortality ? A Prayer for the Aged . O LORD GOD , of my Salvation , I humbly render thee all hearty thanks for thy abundant Mercies and Favours , Spiritual and Temporal , for thy Gracious Preservation of me from my Youth , untill this present Moment : That thou hast spared me in thy Fatherly Mercy , when in thy Justice thou mightest have destroyed me : Lord , as thou hast given me space for Repentance , and reserv'd me to these Years , who mightest justly have cut off the days of a mispent Youth , so now accomplish thine own Work ; give me an Heart faithfully to adhere unto thee , that I may constantly Endeavour to Redeem the many Errors of my life past , by becoming a Pattern of Faith , and Obedience , in all those with whom I Converse with for the Future : Lord , fill me with thy Holy Spirit , that I may bear more fruit in my Age : Forsake me not now , I am Old and Gray-Headed : Neither Remember the Sins and Follies of my Youth . 2. O let thy Power appear in my Weakness , and the Operation of thy Spirit in the Decays and Ruins of this Earthly Tabernacle , by the evident repair of thine own Image in me , Mortifying the remainds of Sin , and assuring me of my Election and Calling in Christ Jesus : And now , O Lord , that the time of my departure draweth nigh , give me a vigilant Spirit , that I may be ready when thou Summonest me : Lord , there are but few steps between me and this Worlds period ; O strengthen me with thy Grace , give me a lively Faith , an Invincible and Constant perseverance in this Race , of the few and evil dayes of this Earthly Pilgrimage ; that by thy merciful Assistance I may so run that I may obtain : That when thou pleasest to give me rest from my Labours , and gather me to my Fathers , I may against all the pains and Sorrows of Death , willingly and cheerfully , yield up my Soul , into thy Gracious Hands , in full assurance of my Redeemption and Salvation , through Jesus Christ our Lord. Amen . SECT . XVI . Of Mortality . 1. THOU fearest Death : The Holiest , Wisest , and Strongest have done no less : He is King of Terrors , and must command . Thou mayst hear the Man after God's own heart say , Psal. 116.3 . The sorrows of Death compassed me : And Psal. 88.3 , 4 , 5. My Soul is full of troubles , my life draweth nigh to the Grave : I am counted with them that go down to the Pit , as a Man that hath no strength ; free among the Dead . And Good Hezekiah , upon the message of Death , Chattered like a Crane or a Swallow , and went mourning as a Dove , Isa. 38.14 . 2. THOU fearest as a Man ; but must strive too ver-come as a Christian : which thou mayst perform , if from the terrible aspect of the Messenger , thou cast thine eyes upon the Amiable Face of God that sends him . Holy David shews the way , Psal. 18.5 , 6. The snares of Death prevented me : In my distress I called upon the Lord , and cryed unto my God ; and he heard my voice out of his Temple , and my cry came before him , even into his ears : He that is our God , is the God of Salvation ; and unto God the Lord belong the issues of death , Psal. 68.20 . 3. MAKE God thy Friend , and Death shall be an advantage , Phil. 1.21 . It is true what the Wise Man said , VVisd . 1.13 . Chap. 2.24 . that God made not death ; but through envy of the Devil death came into the VVorld : But though God made him not , he is pleas'd to employ him as his Messenger to Summon some to Judgment , and Invite others to Glory ; and those the Psalmist makes mention of , are these latter ; Psal. 116.15 . Precious in the sight of the Lord is the Death of his Saints : And what reason hast thou to abom●nate that which God accounts precious ? 4. THOU art afraid of Death : Acquaint thy self with him more , and thou wilt fear him less . Bears and Lyons , at the first sight affright us , but upon frequent viewing lose their Terror : Inure thine eyes to the sight of Death , and that Face shall not displease thee . Thou must shortly dwell with him for a long time , for the days of darkness are many , Eccl. 11.8 . but in the mean time entertain him , as the blessed Apostle doth , 1 Cor. 15.31 . I protest by your rejoycing which I have in Christ Jesus our Lord , I dye daily . 5. INVITE him to thy Board , lodge him in thy Bed , discourse him in thy Closet , and walk with him in thy Garden , as Joseph of Arimathea did ; and by no means suffer him to be a stranger to thy thoughts : This familiarity shall bring thee to delight in his company whom thou didst formerly dread , then thou mayest with the blessed Apostle say , Phil. 1.23 . I have a desire to be with Christ , which is far better . 6. THOU art gievously afraid of Death : Fears are apt to imagin , and aggravate evils : Even Christ himself walking upon the waters , and the Disciples trembled , as at some dreadful Apparition ; perhaps thou lookst at Death as some utter abolition , or extinction of thy being ; and nature must needs shrink at the thought of not being at all : This is an ill and dangerous misprision : For it is but departing , which thou call'st Death . 7. SEE how God stiles it to Abraham ; Thou shalt go to thy Fathers in peace , thou shalt be buried in a good old Age , Gen. 15.15 . And Jacob , Gen. 49.33 . When Jacob had ended commanding his Sons ; he gathered up his feet into the bed , and yielded up the Ghost , and was gathered unto his People . So that dying is going to our Fathers , and gathering to our People , with whom we shall live in a better World , and re-appear Glo●ious , Let but thy Faith represent Death to thee in this shape , and he will not appear terrible . 8. DO but observe in what familiar terms God Confer'd with Moses concerning his Death , Deut. 32.49 . Get thee up into this Mountain Abarim unto Mount Nebo , which is in the Land of Moab , and behold the Land of Canaan , which I gave unto the Children of Israel for a Possession , and dye in the Mount whither thou goest up , and be gathered to thy People , as Aaron thy Brother died in Mount Hor , and was gathered to his People : So it is no more , go up there and dye ; should it have been go a days Journey in the Wilderness to Sacrifice , it could have been no otherwise expressed ; or as if it were all one to go up to Sinai to meet with God , and go up to Nebo and dye . Neither is it otherwise with us ; only the difference is , that Moses must first view the Land of Promise , and then dye ; whereas we must first dye , and then see the Promised Land. 9. THOU art troubled with the fear of Death : What reason hast thou to be Afflicted with that which is common to Mankind ? Remember the words of Joshua , Josh. 23.14 . Behold this day ( saith he ) I am going the way of all the Earth . If all the Earth go this way , couldst thou think there is a by-path left thee to tread in , were it so that Monarchs , Princes , Patriarchs , Prophets and Apostles were allow'd any easier passage out of the World , thou mightst perhaps repine at a painful dissolution , but now since all go one way , there can be no ground for a discontented murmur . 10. GRUDGE if thou wilt , that thou art a man , but grudge not that being a man thou must dye : It is true , those whom the last day shall find alive , shall not dye , but they shall be changed ; 1 Cor. 15.51 , 52. but this change shall be an Annalogical Death a speedy Consumption of all our corrupt and drossy Parts ; so as the pain must be the more intense , by its shortness , than in the ordinary course of death . Briefly , that change is death , and our death is a change , as Job stiles it , Job 14.14 . The difference is not in the pain , but in the speed of the T●ansaction : Fear not then the sentence of Death ; remember them that have been before thee , and that come after , for this is the sentence of the Lord over all flesh , Ecclus. 41.3 . 11 THOU fearest Death : So do not Infants , Children , or Distracted Persons , as the Philosopher observes : Why should reason render us more Cowardly , than defect of reason doth them ? Thou fearest that which others wish for : O Death , how acceptable is thy sentence to the needy , and to him whose shrength faileth , that is now in the last age , and is vexed with all things , and to him that despaireth , and hath lost patience : Ecclus. 41.2 . VVherefore is light given ( saith Job ) to him that is in misery , and life unto the bitter in Soul ? VVhich long for hid Treasures ; which rejoice exceedingly , and are glad when they can find the grave ? Job 3.20 , 21 , 22. 12. HOW many invite the violence of Death , and if refus'd , do , as Ignatius threatned he would do to the Lyons , force his Assault ? Death is the same to all : The Difference is in the Disposition of the Entertainers ; could'st thou loost upon Death with their eyes , he would be as welcome to thee as to them : At least , why shouldst thou not labour to have thy heart so wrought upon , that this Face of Death which seems lovely and desirable to some , may not appear over-terrible to thee ? 13. THOU art afraid to die : Could'st thou have been capable in the Womb , of the use of reason , thou wouldst have been more afraid of coming into the World , than thou art of going out : For why should we be more afraid of the better , than of the worse ? Better is the day of death , than the day of ones birth , saith the Preacher : Eccles. 7.2 . better every way ; our birth begins our miseries , our death ends them : The one enters the best into a wretched World , but the other enters the good into a World of Glory : Certainly , were it not for our infidelity , as we came crying into the World , so we should go rejoycing out : And as some have solemnized their Birth-day with feasting and triumph , the Primitive Church hath enjoyned rejoycing upon the Dying day of her Martyrs and Saints . 14. THOU abhorrest Death , and fleest from it as from a Serpent : but dost thou know his sting is gone ? what harm is there in a sting-less Snake ? Hast thou not heard of some delicate Dames that have carried 'em in their Bosom for coolness , and pleasure of their smoothness ? The sting of Death is Sin ; 1 Cor. 15.56 . He may hiss and wind about us , but cannot prejudice us when that Sting is out : Look up , O thou believing Soul , to thy blessed Saviour , who hath pluckt out this sting of Death , and happily triumphs over it ; O Death where is thy sting ? O Grave where is thy Victory ? 1 Cor. 15.55 . 15. THY Soul and Body , old Companions are loth to part : It is but forbearing their Society a while ; they but take leave of other till they meet at the Resurr●●●●on in the mean time they are safe , and the better 〈…〉 : It is commendable in the Jews ( otherwis● 〈…〉 Men ) that they call their Grave 〈…〉 th● House of the Living ; and when th●y 〈…〉 ●urial of their Neigbours , they 〈…〉 ●nd cast it into the Air , with those words of the Psalmist , 72.16 . They shall flourish and put forth as Grass upon the Earth . 16. DID we not believe a Resurrection of the one part , and a re-uniting of the other , we had reason to be daunted with thoughts of a Dissolution : But now we have no cause to be dismayed with a little Intermission . It was the saying of a Wise Heathen , That Death which we so fear and flee from , doth but respite Life for a while , not take it away : The day will come which shall restore us to Light again : Settle thy Soul in this assurance , and thou canst not be discomfited with a necessary Parting . 17. THOU art afraid of Death ; when thou art weary of thy days labour , art thou afraid of rest ? Hear what thy Saviour , who is the Lord of Life , esteems of Death , Joh. 11.11 . Our Friend Lazarus sleepeth ; and of Jarius his Daughter , Matt. 9.24 . The Maid is not Dead , but Sleepeth : Neither useth the Spirit of God any other Language , concerning his Servants under the Old Testament : Now shall I sleep in the Dust , saith holy Job , Job 7.21 . and of David , 2. Sam. 7.12 . When thy days be fulfilled , thou shalt sleep with thy Fathers ; nor yet under the New : For this cause many are weak and sickly among you , and many sleep , saith the Apostle , 1 Cor. 11.30 . 18. THE Philosophers were wont to call Sleep the Brother of Death ; but God says , Death is no other than Sleep it self ; a Sleep sure and sweet : When thou liest down at Night to thy Repose , thou canst not be certain to awake in the Morning , as when thou layest thy self down in Death , thou art sure to wake in the Morning of the Resurection . Out of this Bodily Sleep , thou may'st be startled with some noise of Horror , fearful Dreams , Tumults , or allarms of War ; but here thou shalt rest quietly in the place of Silence , free from all internal and external Disturbances , and in the mean time thy Soul shall see none but Visions of Joy and Blessedness . 19. BUT , oh the sweet and hearty expression of our last rest , and the Issue of our happy resuscitation , which our holy Apostle hath laid forth , for the consolation of his mournful Thessalonians , 1 Thess. 4.14 . For if we believe , that Jesus died and rose again ; Even so them also which sleep in Jesus , will God bring with him . So that our belief is Antidote enough against the worst of Death : And why are we troubled , when we believe Jesus dyed , and what a Triumph is this over Death , that the same Jesus who dyed , rose again ? And what a comfort is it , that the same Jesus who arose , shall come again and bring all his with him in Glory ? And lastly , what a strong Cordial is this to all good Hearts , that all which die well , sleep in Jesus ? Thou thoughtest , perhaps , of sleeping in the Bed of the Grave ; and there indeed is Rest : But he tells thee of sleeping in the Bosom of Jesus ; and there is Immortality and Blessedness . O blessed Jesu , in thy presence is the fulness of Joy , and at thy right hand are pleasures for evermore , Psal. 16.12 . Who would desire to walk in the World , when he may sleep in Christ. 20. THOU fearest Death : But on what terms , doth Death present himself to thee : If as an Enemy , ( as the Apostle stiles him ) 1 Cor. 15.26 . The last Enemy that shall be destroyed is Death , thy unpreparedness will make him dreadful ; but thy readiness and fortitude takes off his terror : If as a Messenger of God he is sent to convey thee to happiness , what reason hast thou to be afraid of thine own bliss ? It is one thing what Death is in himself , a privation of Life ; such as nature cannot chuse but abhor : Another what he is by Christ made unto us ; and introduction to Life , and a harbinger to Glory . 21. WHY , would the Lord of Life yield unto Death , and by yielding vanquisht him ; but to alter and sweeten him to us ; and of a fierce Tyrant , make him a Friend and Benefactor ? And if we look upon him thus changed , and reconciled . how can we chuse but bid him welcome ? 22. THOU art afraid of the pangs of Death : Some have dyed without any great sense of pain : Some have yielded up their Souls without a groan : And how knowest thou , what measure God hath allotted thee ? Our Death is a Sea-Voyage , ( The holy Apostle , desired to lanch forth , Phil. 1. ) wherein some find a rough and tempestuous passage ; others calm and smooth : Such thine may prove ; and so thy dissolution may be easier than a fit of sickness . 23. BUT if God had determined otherwise , look unto Jesus the Author and Finisher of our Faith ; ( Heb. 12.2 . ) the Son of God , the Lord of Glory ; see with what Agonies he conflicted , what torments he endured for thee : Look upon his Bloody Sweat , Bleeding Temples , Furrowed Back , Nailed Hands and Feet , Rack'd Joints , and Pierc'd Side : Hear his strong Cries , consider the Shame , Pain and Curse of the Cross which he underwent for thy sake : Say whether thy sufferings can be comparable to his . He is a Cowardly and Unworthy Soldier that follows his General sighing . Behold , these are the steps wherein thy God and Saviour hath trod before thee : Walk on couragiously in this deep and bloody way ; and after a few paces thou shalt overtake him in Glory : For if we suffer with him , we shall also reign with him , 2 Tim. 2.12 . 24. THOU shrink'st at the thoughts of Death : Is it not for over-valuing Life , and making Earth thy home ? Rich Persons that live at ease are loth to stir abroad , especially upon hard and stormy Voyages : Perhaps 't is so with thee ; wherein I cannot but much pity thy weakness , in placing thy contentment , where a wiser Man could find nothing but vanity and vexation . 25. ALAS , what is our Exile , if this be our home ? What entertainment to be enamour'd on ? Distempered humours , hard usages , violent passions , and bodily sicknesses ; sad complaints , disappointed hopes , and frequent miscarriages , Momentany Pleasures mixt with sorrows , and lastly , umbrages , of joy , and real miseries : Doth these so bewitch thee , that when Death calls , thou art ready to reply , as the Devil to our Saviour , Mat. 8.29 . Art thou come to torment me before the time ? 26. ARE these such contentments , as allures thee to the World , as St. Peter was to Mount Tabor , Mat. 17.4 . Master , It is good for us to be here , if thou have any Faith in thee , look up to the other World , where thou art going and see whether that true Life , pure Joy , perfect Felicity , and Eternity , may not be worthy to draw thy heart to a longing desire of Fruition , and a Contempt of what the Earth can promise , in comparison of infinite blessedness . 27. IT was one of the defects which Sir Francis Bacon found in Physicians that do not study Remedies to procure the easie passage of their Patients , through the Gates of Death : Such helps I leave to the care of the skilful Sages of Nature ; the use I supose must be with caution , lest whilst they endeavour to sweeten Death , they shorten Life . 28. BUT let me prescibe this spiritual means of thine happy Euthanasia ; which is a faithful disposition of the labouring Soul , that can truly say with Timothy , 2 Tim. 1.12 . I know whom I have believed : and Chap. 4.7 , 8. I have fought a good fight ; I have finished my course ; I have kept the Faith : Henceforth there is laid up for me a Crown of Righteousness , which the Lord the Righteous Judge shall give me at that day . 29. THOU startest ar the mention of Death : How canst thou but blush to read of Socrates , when the Message of Death was brought him ; applauded the News with much joy : Or , of a Cardinal of Rome , that received the Intimation of his approaching Death , Cry'd out , the news is good and welcome ! Is not their Confidence thy Shame ; who believing that when our Earthly house of this Tabernacle shall be dissolved , we have a building of God , an house not made with hands , eternal in the Heavens , 2 Cor. 5.1 . yet shrinks at the motion of taking possession of it ? 30. CANST thou with dying Mithridates be unwilling to forsake this light ! when thou art going to a light more Glorious than the Sun : It is our infidelity , that makes us unwilling to die : Did we think the Soul sleeps as well as the Body , from the moment of the dissolution , till the day of Resurrection , death might be unwelcome . 31. OR , did we think we should wander to unknown places to uncertain entertainment ; or fear a scorching Tryal upon the Emig●ation , in flames little inferiour to those of Hell , there were some cause to tremble at the approach of Death : But we can boldly say , with the Wise Man , VVisd . 3.1 , 2 , 3. The Souls of the Righteous are in the hands of God , and there shall no torment touch them : In the sight of the unwise they seem'd to die , and their departure is taken for misery , and their going from us to be utter destruction ; but they are in peace . 32. OH thou of little Faith , why fearst thou ? ●hide thy self , as that dying Saint of old , and say , my Soul , go boldly forth , what art thou afraid of ? Lo , the Angels are ready to receive thee , and carry thee to Glory ; leave there this wretched Body , and be possess'd of Heaven : After a momentary darkness upon Nature , thou shalt enjoy the Beatifical Vision of God : Be not afraid to be happy , but say in Faith what Jonah said in Anger ; Jonah 4.3 . It is better for me to dye than to live . 33. I am afraid to dye : This is Natures voice : But wilt thou hear what Faith saith ? To me to live is Christ , and to dye is gain . If therefore Nature reigns in thee , thou must be affrighted with Death : But if true Grace be prevalent in thy Soul , that Guest shall not be unwelcome : Was ever any Man afraid of Profit and Advantage ? Such is Death to the Faithful : Whosoever finds Christ his Life , shall be sure to find Death his gain , for he is thereby brought to a near Communion with him : Whereas before he enjoyed him by the dim apprehension of Faith , now he clearly and immediately enjoys that Glorious Presence , which only makes blessedness . 34. THIS is it that causeth Death to change his Copy ; and renders him who is formidable , pleasing , and beneficial ; I desire to depart , and to be with Christ , saith the Man who was rapt up in the third Heaven ; had it been only departing , he had not been in such an extasie , but to depart , and to be with Christ , is that which raiseth his Soul. 35. WHEN Socrates was to dye for his Religion , he comforted himself with this , that he should go to Orpheus , Homer , Musaeus , and the other Worthies of former Ages ; Poor Man ! Could he have known God manifested in the flesh , and received up into Glory , 1 Tim. 3.16 . and in that glorified state sitting at the right hand of Majesty ; could he have known the Blessed Order of the Cherubim and Seraphim , Angels , Arch Angels , Principalities and Powers , and the rest of the most Glorious Hierarchy of Heaven ; Could he have been acquainted with that Celestial Choir of the Spirits of Just Men made Perfect : Heb. 12.23 . Could he have known the God and Father of Spirits , the Infinite and Incomprehensible Glorious Diety , whose Presence transfuses Everlasting Blessedness into all those Citizens of Glory , And could he have known that , he should have an undoubted interest in that infinite Bliss ; how gladly would he have taken of his hemlock , and how joyfully would he have passed to that happy World ? 36. ALL this we know , and no less assured then of our present being ; with what comfort should we think of changing our present Condition with a Blessed Immortality ? How sweet a Song was that of old Simeon ? Luke 2.29 . Lord , now lettest thou thy Servant depart in peace , according to thy word , for mine eyes have seen thy Salvation : That which he saw by the Eye of Sence , thou seest by the Eye of Faith ; even the Lords Christ ; verse 16. he saw him in Weakness , thou seest him in Glory ; why should'st thou not depart , not in peace only , but in joy and comfort ? 37. HOW did the Proto-Martyr Stephen triumph over the rage of his Enemies , and the fury of Death , when he had once seen the Heavens opened , and the Son of Man standing at the right hand of God ? Acts 7.56 . God offers the same blessed prospect to the Eye of thy Soul : Faith is the Key that opens the Heav'n of Heav'ns , fix thy eyes upon that Glorious and Saving Object : Thou canst not but lay down thy Body in peace , and send thy Soul into the hands of him that bought it , with the cheerful and sweet Recommendation , of Lord Jesus receive my Spirit , Acts 7.39 . A Prayer at the Hour of Death . O LORD GOD , Almighty , I humbly acknowledge my own vileness , through the whole course of my Life ▪ And seeing thou hast thus long spared me , now accomplish thy Mercy in me : Be thou my God forever , and my Guide unto the end ; O Comfort me , now my Heart trembleth in me , and the terrors of Death are fallen upon me , give me the long expected fruits of my hopes proposed to me in thy Word : O Blessed Jesu , who art the Death of death , now shew thy self my Saviour : Take from my afflicted Soul the sting of Death , and assure me of Victory : Loose the Pains , allay the Fears and Sorrows , and Sweeten the bitterness of Death , untill in my enjoying thy Presence it be swallowed up in Victory : O Holy Saviour , who hast had Experience of all our miseries for Sin , without Sin , and hast admitted us to be Baptized into the Similitude of thy Death and Resurrection : Let me now feel in my Languishing Soul the Power and Efficacy thereof . 2. O Christ , whose Human Soul , in thy Passion for my Redeemption , was heavy unto Death , now mercifully Consider my Frailty who am now at the point of Dissolution : O now give me an Invincible Faith in thee , against which the Gates of Hell shall never prevail , now speak Peace and Comfort to my poor Soul : Thou who pouredst out thy Soul to Death for me , receive my wearied Spirit to Eternal Life : Let not this fearful passage be too bitter to me , but be thou ever present with me in all my sufferings : O Holy Ghost the Comforter of all the Elect , leave me not Comfortless , let me be gathered to my Fathers in Peace : Bring me to that Life wherein thou hast promised to wipe away all Tears from our Eyes : Where shall be no more Death , Sorrow , Pain , nor any bitter Effects of Sin : Lord hear me , O thou , who despisest not a broken contrite Heart , have mercy upon me : Lord receive my Petitions ; and in thy appointed hour , come Lord Jesus , my Saviour and Redeemer , deliver me from this bondage of Corruption , even so come Lord Jesus , come quickly . Amen . SECT . XVII . Of Judgment 1. THOU apprehendest true ; Death is terrible , but Judgment more ; both succeed upon the same decree ; It is appointed unto Men once to dye ; but after this the judgment : Heb. 9.27 . It is not more terrible , than thought on : Death , because he strikes , and lays before us examples of Mortality , cannot but sometimes take up our hearts ; but the last Judgment , having no visible proofs upon our thoughts , too seldom fright us : 2. YET who conceives the Terror of that day ? When the Sun shall be turn'd into darkness , and the Moon into blood , Acts 2.20 . That day , which shall burn as an Oven , when all the proud , and all that do wickedly shall be as the stubble ; Mal. 4.1 . That day , in which the Heavens shall pass away with a great noise ; and the Elements shall melt with fervent heat ; the Earth also , and the works that are therein shall be burnt up : 2 Pet. 3.10 . That day , wherein the Lord Jesus shall be reveal'd from Heaven with his mighty Angels ; in flaming fire taking vengeance on them that know not God , and that obey not the Gospel of our Lord Jesus Christ , 2 Thess. 1.7 , 8. That day , wherein the Lord will come with fire , and with his Chariots like a whirlwind , to render his anger with fury , and his rebuke with flames of fire , for by fire and by his sword will the Lord plead with all flesh , Isa. 66.15 , 16. That day , wherein the Son of Man shall come in his Glory , and all the Holy Angels with him ; and shall sit upon the Throne of his Glory ; and all Nations shall be gathered before him ; and he shall separate them one from another , as a Shepherd divideth his Sheep from the Goats , Mat. 25.31 , 32. And that day , wherein all the kindreds of the Earth shall wail because of him , Rev. 1.7 . 3. THAT great and terrible day of the Lord , Joel 2.31 . wherein if the powers of Heav'n be shaken , how can the heart remain removed ? And if the World be dissolved , who can abide it ? Alas , we are ready to tremble at Thunder in a Cloud ; and at Lightning that glances our Eyes ; what shall we do when the Heavens shall break in pieces , and be on flame about our Ears ? Oh who may abide the day of his coming , and who shall stand when he appeareth ? Mal. 3.2 . 4. YET be of good cheer , amidst all this horror there is comfort ; whether thou be one whom it shall please God to reserve upon the Earth to the sight of this dreadful day , he knows in whose hands our times are ; but this we are sure of , that we are upon the last days : And we may spit in the Faces of St. Peters Scoffers , that say where is the promise of his coming ? Knowing that the Lord is not slack , but he that shall come , will come , and not tarry , 2 Pet. 3.4 , 9. Heb. 10.17 . And some may live to see the Son of Man come in the Clouds of Heaven , in this last Scene of the World : 5. IF so , let not thy heart be dismay'd with these fearful things : Thy change shall be sudden , one Moment shall put off Mortality , and clothe thee with Incorruption , not capable of fear and pain : The Majesty of this appearance shall add to thy Joy and Glory ▪ Thou shalt then see the Lord himself descend from Heaven with a shout , with the voice of the Arch-Angel and with the trump of God : Thou shalt see thy self , and those other which are alive and remain to be caught up into the Clouds to meet the Lord in the Air ; and so shalt thou be ever with the Lord. On this Assurance , the Apostle subjoyns , Wherefore comfort one another with these words , 1 Thes. 4.16 , 17 , 18. And if ever there were comfort in words , not of Men or Angels , but of the God of Truth , these will afford it to our trembling Souls . 6. BUT if thou be one whom God hath determin'd to Summon before the great day of his appearance ; here is a joy unspeakable and full of Glory : For those that sleep in Jesus shall God bring with him ; 1 Thes. 4.15 . They shall be of that Glorious Train , which shall attend the Great Judge of the World : Yea they shall be Co-assessors to the Lord of Heaven and Earth , in this Judicature ; sitting upon the Bench , when guilty Men and Angels shall be at the Bar : To him that overcometh , saith Christ , will I grant to sit with me in my throne , even as I also overcame , and am set down with my Father upon his Throne , Rev. 3.21 . What place is here for any terror , since such heavenly Magnificence , fulness of Joy and Eternal Glory ? 7. THOU art afraid think of Judgment ; I had rather thou wert awful , than timorous , when St. Paul , Acts 24.25 . discoursed of the judgment to come , it is no marvel that Felix trembled ; But the same Apostle , when he pressed to his Corinthians ▪ the certainty and generality of our appearance before the Judgment-Seal of Christ , that every one may receive the things , done in his body whether good or evil ; adding , knowing therefore the terror of the Lord , we perswade men ; but we are made manifest to God , 2 Cor. 5.10 , 11. 8. THE holiest Man is not exempted from the dread , but slavish fear of the great Judge : We know his infinite Justice ; and are Conscious of our manifold failings : And how can we acknowledge these , and not fear ? But this fear works not in us a Malignant repining at the severe Tribunal of the Almighty , but a careful endeavour to approve our selves that we may be acquitted by him , and appear blameless in his presence . How justly may we tremble , when we look upon our Actions and Deserts ? But confidently appear at the Bar , where we are assur'd of a discharge ? Being justified by Faith , we have peace with God through Jesus Christ our Lord , Rom. 5.1 . When we think of a Conflagration of the World , how can we but fear ? But when we think of a happy restitution of all things ; how can we but rejoice in trembling ? Acts 3.21 . 9. THOU quakest at the expectation of Judgement : Surely the Majesty of that great Assize must needs be formidable : And if the delivery of the Law on Mount Sinai , ( Exod. 19.16 , 18. ) were with so dreadful a Pomp of Thunder and Lightning , Fire , Smoak and Earthquakes , that the Israelites were half dead with fear in receiving it ; with what terrible Magnificence shall God come to require an account of that Law at the hands of the whole sinful generation of Mankind ? 10. REPRESENT unto thy thoughts , that which was shewed to the Prophet Daniel , Dan. 7.9 , 10. Imagine thou sawst , the Ancient of days sitting upon a Throne like a fiery flame ; a fiery stream issuing and coming forth from before him ; thousand thousands ministring unto him , and ten thousand times ten thousand standing before him ; the judgment set and the Books opened : Or as John , the Daniel of the New Testament , saw Rev. 20.11 , 12. A great white throne , and him that sat on it , from whose Face the Earth and the Heavens fled away , and the dead both small and great standing before God ; and the Books opened and the Dead judged out of those things which were written in those Books , according to their works . 11. LET the eyes of thy mind foresee that which these bodily eyes shall once see , and tell me how thou feelest thy self affected with the sight of such a Judge , such an appearance , and such a process : And if thou art in a trembling Condition , cheer thy self with this , that thy Judge is thine Advocate ; that upon that Throne sits not greater Majesty than Mercy : It is thy Saviour that shall sentence thee ; how safe art thou then under such hands ? Canst thou fear he will doom thee to death , who dyed to give thee life ? Canst thou fear he will condemn thee for those sins which he hath given his blood to expiate ? Canst thou fear the rigour of that Justice which he hath so fully satisfied ? Or canst thou misdoubt the miscarriage of that Soul he hath so dearly bought ? 12. NO , all this Divine State and Magnificence makes for thee . Let those guilty and impenitent Souls , Rom. 2.5 . who have heaped unto themselves Wrath against the day of wrath , quake at the Glorious Majesty of the Son of God ; for whom nothing remains , but a fearful expectation of judgment , and fiery indignation , which shall devour the adversaries , Heb. 10.27 . But for thee who art reconciled unto God by the Mediation of the Son of his love , and incorporated into Christ , and made a Member of his Mystical Body ; thou art Commanded with all the Faithful , to look up , and lift up thy head ; for now the day of Redemption is come , Luk. 21.28 . Ephes. 4.30 . 13. AND indeed it is thy priviledge , since by vertue of a blessed Union with thy Saviour , this Glory is thine ; every Member hath an interest in the Honour of the Head. Rejoyce therefore in the day of the Lord Jesus , Phil. 2.16 . And when the Tribes of the Earth shall wail . Rev. 1.7 . Do thou Sing and call to the Heavens and Earth to bear thee Company : Let the Heavens rejoyce , and let the Earth be glad : Let the Sea make a noise , and all that is therein : Let the Fields be joyful , and all that is in it . Then shall all the trees of the wood rejoyce before the Lord : for he cometh , for he cometh to judge the Earth , and with righteousness to judge the World , and the People with his Truth , Psal. 96.11 , 12 , 13. 14 THOU art aff●ighted with the thought of the Great Day : Think oftner , and thou shalt less fear it ; it will come surely , and suddenly ; let thy frequent thoughts prevent it , it will come as a Thief in the Night , without warning or noise : Let thy careful vigilance expect it ; and thy Soul shall not be surprized , nor confounded . Thine Audit is sure and uncertain : Sure that it will be , but uncertain the time . If thou wilt approve thy self a good Steward , have thine Account ready ; and set thy reckoning even betwix● . God and thy Soul : Blessed is that Servant whom his Lord when he cometh shall find so doing , Mat. 24.46 . 15. LOOK upon the Heavens , and Earth as Dissolving ; and think with St. Jerome , that thou hearest the last Trump , and voice of the Arch-angel shrilling in thine Ears , Arise ye dead and come to judgment . Let it be thy main care , to live Soberly , Righteously , and Godly in this present World , looking for that Blessed Hope , and the Glorious Appearing of the Great God , and our Saviour Jesus Chirst , who gave himself for us , that he might redeem us from all iniquity ; VVho shall change our vile body , that it may be fashioned like to his Glorious body ; according to the working whereby he is able to subdue all things to himself , Phil. 3.21 . A preparatory Prayer of the Judgment to come . O Omnipotent Lord God , who hast appointed a day wherein thou wilt bring all the world to judgment , with every secret thing whether it be good , or whether it be evil : O make me try my Soul daily and hourly at the Bar of my own Conscience , that accusing and judging my self for my sins and transgressions , thou mayst not condemn me at thy dreadful Tribunal : Lord ▪ let that remarkable day be often in my thoughts , that the fear of it and thee , may be ever before my eyes : And my Conscience may be kept more pure by the power of that dread and fear ; give me an earnest desire and a careful endeavour to direct all my ways and to order the whole Course of my Life , according to the Rule and Precepts of thy Holy VVord ; let it be my utmost care and diligence to have a good Conscience in all things , and to live so that my Life being approved of thee , my Death may be happy , and my appearance before thee in the day of thy coming surrounded with joy and comfort . 2. GRANT that the Merit of thy Death , and Vertue of thy Resurrection , may both Mortifie all my Sinful and Corrupt Affections , and raise me to the Life of Righteousness , that dying to Sin , and governed here by thy ●ower , and hereafter Acquitted by thy final Sentence , I may at last arrive to a perfect Union with thee , with a full view and eternal enjoyment of thee , and thy Blessed Presence : Grant this through thy Mercies , O Heavenly Father , thy Merits , O Gracious Jesu , and thy Assistance , O Holy Spirit , Three Persons , One only VVise , Omnipotent and Immortal God , to whom belongeth all Honour , Praise , Might , Majesty and Dominion , in Heaven and Earth , from this time forth and to all eternity . Amen . SECT . XVIII . Spiritual Conflicts . 1. THOU art affrighted at the thought of Spi●itual Enemies : Earth nor Hell hath any th●ng so formidable , Power , Malice and Subtilty , are m●t in them : Neither is it easie to say in which of these they are most eminent . Certainly , were we to match with him on even hands , their was just cause not of Fear , but Despair . 2. I could tremble , thou sayst , to think what Satan hath done , and what he can do : With what Contestation he enabled the Egyptian Sorcerers to stand with Moses ; how they turn'd their Rods into Serpents ; and seemed to have the advantage of many Serpents crawling and hissing in Pharaoh's Pavement , Exod. 7.12 . How they turn'd waters into blood , vers . 22. and brought Frogs upon the Land of Egypt , Exod. 8.7 . as if thus far the power of Hell would presume to hold Competition with Heaven : What furious Tempests he raises in the Air , as that from the Wilderness beat upon the four corners of the House of Job's eldest Son , and overthrew it , Job 1.19 . Now Job was the greatest Man in the East , Job 1.3 . His Heir dwelt not in a Cottage , but a strong Fabrick , which could not stand against this Hurricane of Satan . 3. WHAT fearful Apparitions he makes in upper Regions : What great wonders , causing Fire to come down from Heaven on the Earth , in the sight of Men , Rev. 13.13 . Lastly , what grievous Tyranny he exerciseth upon the Children of Disobedience , Eph. 5.6 . Couldst thou expect any less , from those the Spirit of God himself styles Principalities and Powers , and Rulers of the Darkness of this World , and spiritual wickednesses in high Places , ( Eph. 6.12 . ) and the Prince of the Power of the Air , Eph. 2.2 . 4. SURELY it were no Victory to be a Christian , if we had not powerful Opposites ; but dost thou not consider that this Power is by Concession , and the Exercise but with Permission , and Limitation ? What Power is their in any Creature , which is not derived from the Almighty ? This Measure the Infinite Creator was pleased to communicate to them , as Angels , which they retain and Exercise as Devils ; their damnation hath stript them of Glory ; but we know not how much their strength is abated . 5. AND we may perceive how their Power is bounded ? Those that turn'd their Rods into Serpents , could not keep 'em from being devour'd of that one Serpent of Moses : Those that brought Frogs upon Egypt , cannot bring Lice ; those that were suffer'd to bring Frogs , lose that power to take 'em away : Restrained Powers must know their Limits , and we knowing them , must set limits to our Fears ; a Lion chain'd can do less harm than a Cur loose : Why art thou concern'd at the powerfulness of Spirits , whilst they by an over-ruling Power are tied to their Stake that they cannot hurt thee ? 6. THY Fears are increas'd with their number , which are as many as Powerful : one Demoniack was possessed with a Legion ; how many Legions then tempt those Millions of Men upon the face of the Earth , whereof none is free from their Solicitations to evil ? That holy Man whom our counterfeit Hermits pretend to imitate , in the Vision of his retiredness , saw the Air full of them , and their snares for Mankind ; and were our Eyes as clear as His , we might perhaps meet with the same Prospect : But be not dismaid . Couldst thou borrow the eyes of the Servant of an Holier Master , thou shouldst see , that there are more with us , than against us , ● Kin. 6.16 . Thou shouldst see the blessed Angels of God , pitching their Tents about thee , as the Powerful , Vigilant and Constant Guardians of thy Soul : These are those Valiant ones about thy Bed ; They all hold Swords , being expert in VVar ; every one his Sword upon his Thigh , because of fear in the night , Cant. 3.7 , 8. 7. FEAR not therefore but make the Lord , Even the Most High , thy Habitation ; then there shall no evil befall thee , neither shall any plague come nigh thy dwelling : For he shall give his Angels charge over thee in all thy ways , they shall bear thee up in their hands lest thou dash thy foot against a stone ; and besides this indemnity . Thou shalt tread upon the Lyon and Adder ; the young Lyon and the Dragon shalt thou trample under thy feet , Psal. 91.9 , 10 , 11 , 12 , 13. In secular Enmity , true Valour may be oppress'd , but not easily daunted with Multitude ; I will not be afraid of ten thousand , ( saith David ) Psal. 3.6 . and Psal. 118.12 . They came about me like Bees , but in the Name of the Lord will I destroy them . 8. IT was a brave Resolution in that General , when a Soldier told him , the Persian Arrows darkned the Sun ; be of good chear , said he , then we shall sight in the shade : Answerable to which , was that Heroical Determination of Luther , who against all Threats and Disswasions , would go into the City of VVorms , though as many Devils were in it , as Tiles upon the Houses ; and why should we not imitate this Confidence ? What if there were as many Devils in the Air , as are Spires of Grass upon the Earth ? God is our refuge and strength , as a very present h●lp in trouble ; therefore will we not fear , though the Earth be removed ; though the Mountains be carryed into the midst of the Sea , Psal. 46.12 . Behold , God is our Salvation , we will trust , and not be afraid ; for the Lord Jehovah , is our strength and our song , he also is become our Salvation , ●●a . 12.2 . Let God arise , and let his Enemies be scattered ; let them also that hate him flee b●fore him ; like as the smoake v●nisheth , so shalt thou drive them away , Psal. ●8 . 1 , 2. 9. BUT on the malice of those infernal Spirits , is implacable and deadly , whose Artifice is Temptation , and Accusation ; whose delight Torment , Shrieks , Howlings , Groans and Gnashing ; whose main Drift is the Eternal Damnation of miserable Mankind ! Why should we expect otherwise from him , who is a Manslayer from the beginning ? That carries Destruction in his Name and Nature ? That goes about like a roaring Lyon , seeking whom he may devour ? 10. SURELY , this Malignanty is restless ; on this side Hell. But comfort thy self in spight of Hells malice , thou art safe . Dost thou not know by thee stands the Victorious Lyon of the Tribe of Judah , whom that infernal Fiend dare not look in the Face ? Dost thou not remember , when sentence was pronounc'd of Eternal Enmity , between the Seed of the Woman , and the Seed of the Serpent , it was with this Doom , It shall bruise thy head , and thou shalt bruise his heel , Gen. 3.15 . 11. A bruise of a Heel is far from the Heart ; but a bruise of the Serpents Head is Mortal ; where his Sting is , there his Life lies : Neither did the Seed of the Woman ( Christ Jesus ) this for himself ( who was infinitely above all the Power and Malice of the Devil ) but for us the impotent and sinful Seed of Man : The God of peace shall bruise Satan under your Feet , saith the blessed Apostle , Rom. 16.20 . not under his own only : Of whom God the Father had long before said , Sit thou on my Right Hand , till I make thine Enemies thy Foot-stool , Psal. 110.1 . But what do I speak of the Future ? Already is this great work atchieved : For the Lord of Life , having spoiled Principalities and Powers , hath made a shew of them openly , triumphing over them on his Cross , Col. 2.15 . 12. ALL the Powers of Hell were dragg'd after this Conquerour , when he advanced upon that Triumphant Chariot . Look therefore on these Hellish Forces , as vanquished ; and know that in all things we are more than Conquerors through him that loved us , Rom. 8.37 . Only do thou by the power of thy Faith , apply to thy self this great work that thy Victorious Saviour hath done for Salvation of all Believers . 13. POWER without Malice were Harmless ; and Malice without Power Impotent : But when both combine together , they are Dreadful . But , Malice to execute Mischief , hath Force , or Fraud ; now the Malice of Satan prevails more by the latter ; and the Subtilty of these Malignant Spirits is perniciouser than their Power : In his Power , he is a Lion , Psal. 7.2 . in his Subtilby , he is a Serpent , Gen. 3.1 . He is that Old Serpent , Rev. 20.2 . Whose craft is marvellously increased by the Experience of so many thousand Years . 14. THEN the more careful ought we to be , lest , as the Apostle saith , 2 Cor. 2.11 . Satan should get an advantage of us : This he seeks ; and if our Spiritual Wisdom and Circumspection be not vigilant , will be sure to find . It is a Word , too sublime for us , which the Apostle speaks , 2 Cor. 2.11 . For we are not ignorant of Satans devices . Alas , he hath a thousand that weak Simplicity is not able to reach : The Wisest knows not the Deceitfulness of his own heart , much less can we dive into the Plots of Hell that are against us . 15. WE hear , and are forwarned of the wiles of the Devil , Eph. 6.11 . But what his Machinations are , how can we know , or prevent ? Ev'n the Children of this world , saith our Saviour , Luke 16.8 . are in their Generation wiser than the Children of Light : How Craftier is their Father from whom their cunning is deriv'd ? Be as humble then as thou wilt ; and say with Agur the Son of Jakeh , Prov. 30.2 , 3. Surely I am more brutish then any man , and have not the understanding of a man : I neither learned Wisdom , nor have the knowledge of the Holy. 16. BUT what ever thou art in thy self , know what thou art in Gods esteem : Consider what the Psalmist impartially professes , Psal. 119.98 . Thou through thy Commandments , hast made me wiser than mine Enemies ; for they are ever with me : The Spirit of Wisdom is ours as well as Righteousness , Deut. 34.9 . Eph. 1.17 . 1 Cor. 1.30 . And he who over-rules Hell , hath said , Mat. 16.18 . The Gates of Hell shall not prevail against his Church : 17. WHAT are Hell Gates , but the deep Plots of those Infernal Powers ? The Serpent is the Emblem of Subtilty : The Serpents of the Egyptian Sorcerers , were devoured by Moses his Serpent . Wherefore , but to shew that all crafty Counsels and Machinations of hellish Projectors , are easily destroyed by the Power and Wisdom of the Almighty : It was the Rod of God that swallow'd 'em all , and was still it self , when they were vanquished : And when Satan thought to have won most honor to himself , attended him shame and loss . 18. WHAT an advantage did the Powers of Darkness think to acquire , in drawing our first Parents , by their subtil Suggestions into sin , and perdition , imagining either Mankind shall not , or shall be ours ? But the Incomprehensible Wisdom , and Mercy of God disappointed their hopes ; and took occasion by Man's fall , to raise him to a greater Glory ; and so order it , that the Serpents nibling at the heel , lost him the breaking of his head . What Trophies did that wicked Spirit think to erect upon the Ruines of miserable Job , and how was that Saint doubled in his Estate and Honour , by his conquering Patience ? 19. HOW confidently did the Subtilty of Hell say , concerning the Son of God exhibited in the flesh ; This is the Heir , come let us kill him , and the Inheritance shall be ours ? Mat. 21.38 . Mar. 12.7 . Luke 20.14 . How sure work did they think they had m●de , when they saw him , through their subtil procurement , nailed to the cross , and dying upon that tree of shame and curse ; when they saw him laid under a Sealed and Guarded Gravestone ? And now begins their Confusion and his Triumph ; Now doth the Lord of Life trample upon Death and Hell ; and to perfect his own Glory , and Man's Redemption , by his most Glorious Resurrection . 20. AND as it was with the Head , so with the Members : When Satan had done his worst , they are zealouser upon their sins , and happier upon their miscarriages ; God finds out a way to improve their evils to advantage , and teaches them of Vipers to make Soveraign Treacles , and safe and powerful Trochises . The Temptations of Satan , sent from his Power , Malice , and Subtilty , are but fiery darts , for their Suddenness , Impetuosity , and Penetration : If we can hold the Shield of Faith before us , Eph. 6.16 . They shall not be quenched , but retorted in the Face of him that sends them ; and we shall with the holy Apostle find and profess , that , In all things we are more then Conquerors , through him that loved us ; Rom. 8.37 . And in a bold defiance of all the Powers of Darkness , say , ( ver . 38 , 39 ) I am perswaded , that neither Death , nor Life , nor Angels , nor Principalities , nor Powers , nor things present , nor things to come , shall be able to separate us from the love of God which is in Christ Jesus our Lord. A Prayer in Spiritual Conflicts . O Blessed Jesu ! the Lord of Life , Prince of Glory , and Captain of our Salvation ! the perplexing trouble of my destracting thoughts , do by their sly insinuations and secret importunities disturb the quiet of my mind , and make my holy duties become a weariness to my Soul : They cool the heat , they damp the Vigor , and dead the Comfort of all my Devotions : Yea , even when I beseech God to forgive my sins , I then sin whilst I am praying for forgiveness ; whether it be in the Church or the Closet , so Frequently and so Violently do these vain thoughts withdraw my heart from thy service , that I cannot have confidence , thou hearest my Suit , because I know by Experience my own deafness ; and therefore , sure , needs must thou , O God , be far off from my Prayers , whilst my heart is so far out of thy presence , and hurried away with a Crowd of vain Imaginations . 2. But Lord , keep my Faith fixt upon thy Mediation , let me behold thy Incense when I offer my Sacrifice , and though distractions have withdrawn me from my self , yet let not distrust drive me from my Jesus . O give me an encrease of Saving Knowledge , which will prove a sure means of Sanctifying my thoughts ; Mortifie in me all vile Affections and Inordinate Passions , and suppress all evil thoughts and vain Imaginations , and by thy Special Grace , Excite and Cherish in me Holy and Speritual Affections : Thou who hast vanquisht Satan and all the powers of Darkness ; O give Victory to me , and all languishing Souls in our Spiritual Conflicts ; guide us with thy Counsels , sustain us with thy Grace , refresh us with thy Comforts , preserve us in thy Love , and crown us with thy Glory . Amen . Amen . Hallelujah ! SECT . XIX . The Character of Patience . 1. PATIENCE is a peaceable disposition of the whole Man , not troubled , nor troublesome ; but abstaining from whatsoever may disturb himself or others . In its Definition , we may observe these five heads , first the nature of Patienc● ; it is peaceable , and quiet ; not subject to sudden Passion , light Motions , or short Affections towards it ; but an habitual Disposition and due Composure of a Mans self , which may bear the impression of David's Motto , Psal. 120.7 . I am for Peace . 2. SECONDLY , the subject of Patience : The whole Man , not the external , but the internal the heart and head ; the mind and manners , must be dispos'd , and compos'd towards it : Principally indeed the Heart , For out of it are the issues of Life , Prov. 4.23 . and unless there be a Meek and Quiet Spirit , 1 Pet. 3.4 . It is impossible to acquire it , but withall there must be a quiet Hand , Psal. 24.4 . A quiet Eye , Job 31.1 . A quiet Ear , Prov. 2.2 . And a quiet Tongue , Psal. 39.1 . And all parts and faculties of the Soul disposed to Patience . 3. THIRDLY , the parts of Patience , is not in being troubled , or being troublesom , neither actively impatient in displeasing others , nor passively impatient in being disquieted by others . Fourthly , the practice of Patience , is an abstinence from whatsoever may disturb , for so the word Patience ( commonly Translated ) doth import : And St. James doth thus describe it , Jam. 1.21 . A laying aside of all filthiness and superfluity of maliciousness . 4. FIFTHLY , The Object of Patience , or Impatience , either in our selves , or others . Men disquiet themselves either by Causeless conceit of offence offered , when it is not : By being too suspicious , and Inventers of evil things , Rom. 1.30 . or by too much taking to heart , an offence when it is offered ; by being too Furious , 2 Tim. 3.3 . Men disturb others , either in offering occasion of offence by being Injurious and Disorderly , 2 Thess. 3.11 . or by bitter seeking Revenge , being full of Maliciousness , Rom. 1.29 . So Men likewise disturb themselves and others ; when they continue in their sins , and never think of Repentance : As Elijah told Ahab , 1 King. 18.18 It is thou and thy Fathers house that trouble and disquiet Israel . 5. BY this short view we have taken of Patience , we may behold the true Character of a Patient Man : He is one of a Mild Nature , and true Christian Temper , swift to hear , slow to speak , and slow to wrath , 1 Pet. 3.4 . Phil. 2.5 . Jam. 1.19 . His head is not over-laden with Cares of this Life , nor his heart with Fears , his eyes are not itching after Vanities , nor his Ears after Novelties , Luk. 21.34 . Prov. 29.25 . Jer. 22.17 . Act. 17.21 . 6. His Hands are not intermeddling with impertinent business , nor his Feet swift to run into Evil : His Mouth is far from Cursing and Bitterness , kept in as a Bridle , that it should not Offend , 1 Thes. 4.11 . Prov. 4.26 . Rom. 3.14 , Psal. 39.1 . Psal. 17.3 . His whole body is fit for a Load of Injuries , which he bears not out of baseness , and cowardise , because he dares not Revenge , but out of Christian Fortitude , because he will not , Rom. 12.13 . 7. HIS Arms are strengthned by the Mighty God of Jacob , his hands are washt in Innocency , and his breast is the breast plate of Righteousness , Gen. 49.24 . Psal. 26.6 . Eph. 6.4 . The hid-man of his heart , consisteth of A me●k and a quiet Spirit , and his Bowels are Bowels of Mercy , Meekness and Compassion , 1 Pet. 3.4 . Col. 3.12 . His Loins are girt about with Truth , his Knees are pliable to Bow , his Legs to bear , and his Foot standeth in an even place , Eph. 6.14 . Psal. 26.12 . 8. HE is one can moderate himself in Prosperity , and content himself in Adversity . His hopes are so strong they can insult over the greatest discouragements ; and his apprehensions so deep , that when he hath once fastned , he sooner leaveth his life then his hold . Contrariety of Events , Exercise , not dismay him ; and when Crosses Afflict him , he seeth a Divine Hand , invisibly striking with those sensible scourges , against which he dares not Murmur nor Rebel . 9. HE troubleth not himself , with Exciting Thoughts nor others , with needless Suits : He intermeddles not in others business , nor adventures upon rash Attempts , he offends none with provoking Terms , not taketh offence at others Actions , He lendeth not his Ear to idle Tales , nor soweth discord , or seeketh Revenge : But hath a meek heart , a contented mind , and a charitable eye ; his Tongue is Affable , hand Peaceable , and his gesture sociable . His Deportment is Neighbourly , his Judgment charitable , a loving Speaker , and a friendly Converser : He puts up all wrongs patiently , and wrongs none willingly . And such manner of Men ought we to be in all holy Conversation . And I shall end with the words of the holy Apostle , and desire of God , that he would direct your hearts into his love , and into the patient waiting for him , 2 Thes. 3.5 . I shall not think it improper to insert here a Relation of Sir Thomas Moore , that excellent Pattern of Patience , who wholly resigned himself to the will of the Divine Providence . Sir Thomas returning from beyond Sea after his Embasy , and being remote from his House with the King , in the Month of August , part of his dwelling House , and all his Barns laden with Corn , were by a sudden Fire consumed , his Lady by a Letter certified him of this sad mischance , to which he return'd her this Answer , Madam , All Health wished to you ; I do understand that all our Barns and Corn , with some of our Neighbours likewise are wasted by a fire , an heavy and lamentable loss , ( but only that it was Gods will ) of such abundance of Wealth ; but because it so seemed good to God we must not only patiently , but also willingly , bear and submit to the hand of God so stretched out upon us . God gave whatsoever we have lost ; and seeing it hath pleased him to take away what he gave , his Divine Will be done : Never let us repine at this , but let us take it in good part , we are bound to be thank-ful as well in Adversity as in Prosperity ; and if we cast up our Accounts well ; this which we esteem so great a loss , is rather a great gain : For what is necessary and conducing to our Salvation , is better known to God than us , I intreat you therefore to have a good heart , and to take all your Family with you to the Church , and there give thanks to God for all these things which he hath pleas'd to take away , as well as for his blessings which he hath bestow'd on us ; and to praise him for that which is left ; It is an easie matter with God if he please , to Augment what is yet left , but if he shall see good to take away more , even as it shall please him so let it be . And let Enquiry be made , what my Neighbours have lost , and wish them not to be sorry : For I will not that my Neighbours shall suffer any thing by my loss , though I leave not my self any thing ; and though all should be taken away , I pray thee , O Alice , be joyful in the Lord with my Children and all our Family ; all these things , and we ; are in the hands of the Lord. Let us therefore wholly depend upon his good will ; and so no losses shall ever hurt us : Farewel . From the Court at Woodstock . September 13th . 1529. What a sincere Devotion was here to the Divine Will of God! What a Letter from a heart truly setled upon Heav'n ? This Master of the Family had learn'd his Lesson well , and was grown a proficient in the Art of Patience . This was a Man that by supporting himself upon God's Providence , was able to bear all losses sweetly . Behold an Ostrich , able to digest Iron ! His Barns were burnt , but his Mind was cool , Patience kept him in his uprightness . In a short space after , God requited his Losses ; in September he received this heavy news : In October he was promoted Lord Chancellor of England ; so that not only Honour , but his Means also were mightily enlarged , that now he needs not repair his Barns , but may build new ones . Certainly there is not in the World such a holy sort of Artifice , so Divine a charm to unite God to us , as this of resigning our selves to him . We find the Gibeonites by yielding themselves Vassals to the Israelites , had their whole Army at their back to rescue them in their danger , Jos. 10.6 . and can we think God is less considerate of his Homagers and Dependents ? No , certainly , his Honour , as well as his Compassion is concern'd in the relief of those who have Surrendred themselves to him . A Prayer for Patience . O Most gracious God , let not the Spirit of Impatience possess me , whereby I may in any measure incur thy displeasure , thou art my Maker , O let me not strive with thee , I am the Work of thy Hands , and therefore with thee there is no contending ; if I provoke thee by strugling under the Yoke of Affliction , the end thereof will be Gaul to my Neck , and Bitterness to my Conscience : But , O Lord , it is not my Punishment thou pursuest after , but my Repentance and Amendment of Life ; and what thou art pleased to inflict upon me is but to chase me to my Duty ; which when I have perfectly learnt , I know thou wilt fully Reward and Recompence my Patience , that I may possess my own Soul in the day of the Lord Jesus . 2. O thou that art the wise disposer of all Things , both in Heaven and Earth , let me look up to thee , from whence cometh Affliction , and then inspect into my own Heart , where I shall find out the efficient Cause : O let nothing then seem to perplex me , which thou in thy good pleasure knoweth to be advantagious ; but let me ever be content to drink of the bitterest Cup of Affliction , which thou hast allotted me ; O let thy good Spirit still strive with me , and draw me unto thee with the Cords of thy Love ; it is of thy tender Mercies that I am not consumed , but I know thy Compassion fails not towards poor and wretched Sinners : Lord give me Grace to perform this Duty , and say of my Affliction , as thou , O Jesu , didst of thy bitter Cup and Passion ; Father ! if it be thy will let this Cup pass from me ! if not ; not my Will , but thy Will be done . Amen . The CLOSE . Consisting of Scriptural Ejaculations , referring to the several Sections of the before-going Treatise . 1. HAVING gone through this short Tract of the Art of Patience , I shall now lay down these following Ejaculations , as being most necessary , and we have St. James 's Testimony for it , Is any among you afflicted , let him pray , James 5.13 . This is the Great and Soveraign Catholicon of the distressed Soul , which is able to give relief to all the forementioned Complaints . 2. FOR Meekness , Humility and Patience ; hearken unto thy Saviour's Lesson , Mat. 11.29 . Learn of me , for I am meek and lowly in heart ; and ye shall find rest unto your Souls : And St. Paul , earnestly beseeches us , Ephes. 4.1 , 2 , 3. To walk worthy of the Vocation wherewith we are called , with all lowliness and meekness , with long-suffering , forbearing one another in love . And David gives us this Comfort , Psal. 25.8 . Them that are meek shall he guide in judgment : and such as are gentle , them shall he learn his way . And Psal. 9.18 . For the poor shall not always be forgotten : The patient abiding of the meek shall not perish for ever . Psal. 37.9 . Wicked doers shall be rooted out , but they that patiently abide the Lord , those shall inherit the land . And then lastly thou mayst say , to thy great joy and comfort , I waited patiently for the Lord ; and he inclined unto me , and heard my calling , Psal. 40.1 . 3. WHEN thou art cast down on thy Bed of Sickness , Call for the Elders of the Church , and let them pray , James 5.14 . This was Hezekiah's Recipe , when he was sick unto Death ; then he turned his Face to the Wall , and prayed , 2 King. 20.1 , 2. Pray with David , Psal. 6.2 . Have mercy on me , O Lord , for I am weak ; O Lord heal me , for my bones are vexed . And take the Counsel of the wise Man : Ecclus. 38.9 . My Son , in thy Sickness be not negligent , but pray unto the Lord , and he will make thee whole . 4 IF thou art afflicted in Conscience , pray with David , Psal. 8.5 , 6. The sorrows of Hell compassed me about , and the snares of Death prevented me : In my distress I called upon the Lord , and cryed unto my God. 5. ART thou infested with importunate Temptations , pray earnestly with St. Paul , when the Messenger of Satan was sent to buffet him : 2 Cor. 12.8 . Thrice I besought the Lord that it might depart from me : And Holy David he complains , while I suffer thy terrors , I am distracted ; thy fierce wrath goeth over me : But unto thee have I cryed , O Lord , and in the morning shall my prayer prevent thee , Psal. 88.15 , 16 , 17. 6. IF thou art disheartned with imbecillity of Grace , use David's Prayer , I am feeble and sore broken , I have roared by reason of the disquietness of my heart : Lord , all my desire is before thee , Psal. 38.8 , 9. 7. WHEN thou a●t afflicted with loss of Reputation , and Slander of Evil Tongues , say with the Psalmist , The mou●h of the wicked , and the mouth of the deceitful are opened against me ; they have spoken against me with a lying Tongue : Hold not thy peace , O God , of my praise , Psal. 109.1 , 2. 8. IN time of publick Calamities , of War , Famine , or Pestilence , pray with good Jehosaphat , who importun'd God with his Gracious Promise made to Solomon : If when evil cometh upon us , as the Sword , Judgment or Pestilence , or Famine , we stand before this house , and in thy presence , and cry unto thee in our affliction , then thou wilt hear and help : And shuts up his zealous Supplication with , neither know we what to do , but our Eyes are upon thee , 2 Chron. 9.12 . 9. AT loss of Friends , in thy affliction , pray and have recourse to God , as Ezekiel , when Peletiah , the Son of Benajah died : Ezek. 11 , 13. Then fell ! down upon my face , and cryed with a loud voice , and said , ah , Lord God! Wilt thou make a full end of the remnant of Israel ? 10. IN time of Poverty , pray with David , Psal. 109.24 , 25 , 26. I am poor and needy , and my heart is wounded within me : I became also a reproach to them , when they that looked upon me , shaked their heads : Help me , O Lord my God ; Oh save me according to thy mercy ! 11. IN Confinement , pray with Jonah when he was shut up within the Living-Wa●ls of the Whale ; Jonah 2.1 , 2. I cryed by reason of my affliction unto the Lord ; and joyn with Asaph in prayer , Psal. 79.11 . Oh let the sorrowful sighing of the Prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die . 12. IN Exile , use Solomons Prescription ; 2 Chr. 6.36 , 37 , 38 , 39. If thy people be carried away into a Land far off , or near : Yet if they bethink themselves in the Land whether they are carried , and turn , and pray to thee , in the Land of their Captivity . If they return to thee with all their hearts , and pray towards the Land thou gavest to their fore-fathers , &c. then hear thou from Heaven , even thy dwelling place , their Prayer and their Supplication . 13. HAST thou lost thy Seeing and Hearing , make thy address to him that said , Who hath made mans mouth , or who maketh the Dumb , and the Deaf , or the Seeing , or the Blind ? Have not I the Lord ? Exod. 4.11 . Cry aloud to him with Bartimeus , Mark 10.47 , 51. Lord that I may receive my sight : And if thou be hopeless of thine outward sight , yet pray with the Psalmist , O Lord ; open thou mine Eyes , that I may see the wondrous things of thy Law , Psal. 119.18 . 14. ART thou afflicted with Sterility , pray with Isaac , who intreated the Lord for his Wife , because she was barren : And the Lord was intreated of him , and Rebekah his Wife conceived , Gen 25.21 . And Hannah , she prayed , in bitterness of Soul unto the Lord , and wept sore , and received a Gracious Answer , 1 Sam. 1.10 . 15. ART thou troubled and weakened for want of repose , pray with Asaph , Psal. 77.3 , 4 , 1. I complained , and my Spirit was overwhelmed , thou holdest mine eyes , waking , I am sore troubled that I cannot speak ; I cryed to God with my voice ; even unto God with my voice , and he gave ear unto me . 16. DOST thou droop under Old Age ? Pray with David ; Oh cast me not off in the time of Old Age , forsake me not when my strength faileth . O God thou hast taught me from my Youth : Now also when I am Old and Gray-headed , O God forsake me not , Psal. 71.9 , 17 , 18. 17. ART thou troubled and dismayed with fears of Death ? Pray with David , Psal. 18.3 , 4 , 5 , 6 , 13. My Soul is full of troubles , and my Life draweth nigh unto the Grave ; I am counted with them that down into the pit , I am as a man that hath no strength , free among the dead , thou hast laid me in the lowest pit , in darkness , in the deep : But unto thee have I cryed , O Lord , and in the morning shall my prayer prevent thee . 18. DOST thou tremble at the thoughts of Judgment ? So did the man after Gods own heart , Psal. 119.120 . My flesh trembled for fear of thee , and I am afraid of thy judgments ; look up with Jeremiah , and say to thy Saviour , O Lord , thou hast pleaded the causes of my Soul , thou hast redeemed my Life : O Lord , judge thou my cause , Lam. 3.58 , 59. 19. ART thou afraid of the Power , Malice and Subtility of thy Spiritual Enemies ? Use Psal. 59.1 . Deliver me from mine Enemies , O my God , defend me , from them that rise up against me , O hide me from the secret Counsel of the wicked ; and Psal. 25.19 , 20. Consider mine Enemies for they are many , and they hate me with cruell hatred : O keep my Soul , and deliver me : St. Paul prayed earnestly that he might be freed from the Messenger of Satan , whose buffets he felt , and was answered with , My Grace is sufficient for thee ; so he sues for all Gods Saints , May the God of peace tread down Satan under your feet shortly , 2 Cor. 12.9 . Rom. 16.19 20. WHAT ever evil it be that presseth thy Soul , have speedy recourse to the Throne of Grace ; pour out thy heart into the Ears of the Father of all Mercies , and God of all Comfort , and be sure , if not of redress , yet of ease : We have his word for it that cannot fail us , Call upon me in the day of trouble , I will deliver thee , and thou shalt glorifie me , Psal. 50.15 . Fashionable Supplicants may talk to God ; but be assur'd , he that can truly pray , can never be truly miserable : Of our selves we lie open to evils ; our rescue is from above ; and what entercourse have we with Heaven but by Prayer ? Prayer can deliver us from Dangers , avert Judgments , prevent Mischiefs , and procure Blessings , it is an Antidote against Temptation , and a Soveraign Balsom for afflicted Consciences . It is the Instrument of fetching down all good things to us , whether Spiritual or Temporal ; no Prayer that is qualified as it ought to be , but is sure to bring down a Blessing according to that of the Wise Man , Ecclus. 35.17 . The prayer of the humble pierceth the Cloulds , and will not turn away till the highest regard it : It sanctifies all good things to us , and sweetens the bitterness of our afflictions , it opens the Windows of Heaven , shuts up the Bars of Death , and vanquishes the powers of Hell ; therefore let us not cease in making our addresses to him , who is the Fountain of all Goodness ; and at whose right hand there is pleasures for evermore , Psal. 16.11 . And let us with all lowliness as well of Body as of Mind , according to that of the Psalmist , say , O come let us Worship , let us fall down and kneel before the Lord our Maker , Psal. 95.6 . For he is our hope and strength , and a very present help in trouble . Ps. 46.1 . A Conclusive Prayer . BLESSED Lord , who hast caused all Holy Scripture and good Literature to be written for my Learning ; grant that I may in such wise hear , read , mark , learn , and inwardly digest them , that by Patience and Comfort of thy Holy Word , I may embrace , and even hold fast the blessed hope of Everlasting Life , which thou hast given me in my Saviour Jesus Christ. Amen . 2. Prevent me , O Lord , in all my doings , with thy most gracious favour , and further me with thy continual help , that in all my Works begun , continued and ended in thee , I may glorifie thy holy Name , and finally by thy Mercy obtain Everlasting Life , through Jesus Christ our Lord. Amen . 3. Almighty God who hast promised to hear the Petitions of them that ask in thy Son's Name , I beseech thee mercifully to encline thine Ears unto me , who have now made my Prayers and Supplications unto thee : And grant that those things I have faithfully asked according to thy will may effectually be obtained , to the relief of my Necessities , and to the setting forth of thy Glory , through Jesus Christ our Lord. Amen . The Blessing . THE Peace of God which passeth all Vnderstanding , keep my Heart and Mind in the knowledge and love of God , and of his Son Jesus Christ our Lord , and the Blessing of God Almighty . the Father , the Son , and the Holy Ghost : The Virtue of Christ's blessed Cross and Passion , his Glorious Resurrection and Ascention , and the Coming of the Holy Ghost ; be with me now , and at the Hour of Death . Amen . FINIS . ADVERTISEMENT . THere is lately Published , The Government of the Thoughts . A Prefatory Discourse to the Government of the Tongue , by the Author of the Whole Duty of Man. Printed for Richard Cumberland , at the Angel in St. Pauls-Church-Yard , 1694. Notes, typically marginal, from the original text Notes for div A23696-e200 Bp. Hall 's Ba●m of Gilead . Notes for div A23696-e1040 Senec. E●ist . 107. Senec. Epist. 76. * Here name the Particular Person . Sir Walter Rawleigh . Mr. Fisher of Trinity Colledge Lord Bacon 's Natural History . Artimedor de insomniis , Lib. 1. Cap. 6. Goul. Histoires Memorables . Advancement of Learning . Plato Phoedone 
A06445	----	A paradise of prayers containing the purity of deuotion and meditation / gathered out of all the spirituall exercises of Levves of Granado ; and Englished for the benefit of the Christian reader. Luis, de Granada, 1504-1588. 1614 Approx. 359 KB of XML-encoded text transcribed from 178 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A06445 STC 16916.7 ESTC S2798 24652345 ocm 24652345 27852 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06445) Transcribed from: (Early English Books Online ; image set 27852) Images scanned from microfilm: (Early English books, 1475-1640 ; 1856:22) A paradise of prayers containing the purity of deuotion and meditation / gathered out of all the spirituall exercises of Levves of Granado ; and Englished for the benefit of the Christian reader. Luis, de Granada, 1504-1588. Lodge, Thomas, 1558?-1625. [2], 356 [i.e. 352] p. Printed by R. Field for Mathew Law, and are to be sold at his shop in Paules Church-yard neere vnto S. Austines gate, London : 1614. Translated by Thomas Lodge?--Cf. STC (2nd ed.). Signatures: A-O¹² P¹⁰. Title within ornamental border. Errors in paging: p. 189-192 skipped in the numbering; p. 129 and 132 misnumbered 229 and 232 respectively. Imperfect: cropped, tightly bound and torn, with some loss of print. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Rina Kor Sampled and proofread 2003-06 Rina Kor Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A PARADISE of prayers , CONTAINING the purity of deuotion , and meditation . Gathered out of all the spirituall exercises of LEVVES of Granado . AND Englished for the benefit of the Christian Reader . Ascendat oratio , descendat gratia . LONDON . Printed by R. Field for Mathew Law , and are to be sold at his shop in Paules Church-yard neere vnto S. Austines gate . 1614. At our vprising . GOd the Father , that saidst in the beginning , Let light be made , & it was made : lighten my eies , that I sleepe not in death , lest at any time mine enemie say vnto me , I haue preuailed against him . God the sonne , light of light , the great & truest light , from whence this light both of sunne and day ariseth , thou light shining in darkenesse , and illuminating euery one that commeth into this worlde : driue from me all darknes of ignorance : and giue me vnderstanding , that in thee , and by thee I may know the Father : to know whom , is to liue : and to serue whom , is to reigne . God the holy Ghost , thou fire both illuminating , and warming , kindle in me thy light , that I may know the deceitful delights of this world , and the true ioyes of heauen : Enlighten my minde , that I may see how great a good our enemy soliciteth vs to change for a light shadow . Grant that I may onely see those things that are thine , and be blinde to the rest : infuse also into my minde the gift of thy charity , that forsaking those transitorie things , I may with a feruent zeale and continuel desire , endeuour to attaine those things , which are eternall . Holy Trinity , one God , defend me this day from all the assaults of the diuell : keepe me this day from all sin and defend me this day from sudden and vnexpected death . Be thou vnto me solace in tribulatiō , assistance in temptation , and in death a pleasant refuge . Thou hest raised my body ( O Lord ) which was drowned in sleep , I beseech thee that thou wilt deliuer my soule likewise from the sleep of sins , & the darknes of this world : and that which thou hast recalled from sleepe vnto waking , may it please thee after death to restore to the same life : for sleepe is to thee , as death to vs. To thee be praise & cleernes , wildome , thanksgiuing , honor , vertue , & fortitude , for euer and-euer . Amen . When we rise . RIse , O my soule that sleepest , arise from death , & Christ shal shine vnto thee : Arise O thou daughter of Sion , O my soule redeemed by Christs blood , shake off the dust of sinnes , & set in thee the peace of Christ , purchased for thee by his merits . Christ , thou mercifull aduocate of mankind , as thou releeuest this greeuous burthen of my body by thy benefit , so lift vp our minds to the knowledge & loue of thy Maiesty : and grant that the body may be a companion & Minister of pietie to the soule in this life , to the end that in the life to come , it may be partaker of that eternal blessednes , where thou liuest & reignest , with God the Father , and the holy Ghost , world without end Amen . A thankesgiuing for our preseruation the night past , together with a prayer wherin we beseech almighty God to take the like care of vs this day . OMnipotent & eternall Lord , the Father of our Lord Iesus Christ : I praise thee . I blesse thee , and with my whole heart giue thee thanks , that according to thy vnmeasurable goodnes , thou hast by thy fatherly prouidence , preserued me this night : that it hath pleased thee to be present with me , so that the diuell durst not drawe neere to assaile me : that thou hast protected me from all euill , both of soule and body ; that thou hast defended me ( being drowned in profound sleepe ) by the assistance of thy holy Angels , as it were with an impregnable wall against the deceits and snares of the old aduersary , who neuer letteth slip any opportunity to hurt vs : Finally , for that thou hast sweetly raised me from sleepe , ( the true image of death ) lest I should bee choaked in the darknesse of my sins , to the end I might haue space and time ( yet at the length ) to recollect , and earnestly repent my selfe . Now likewise ( O father of mercy and God of all consolation ) I beseech thee ( and from the bottome of my heart intreat thee ) that this day thou wilt take me also into thy fatherly protection , and behold me with thy mercifull eies , direct me in the way of thy commaundments , and giue me those gifts of thy holy spirit , by whose means I may begin , continue , and end this day likewise to the praise and glory of thy holy name , to the profit of my neighbors , and the saluation of my soule : endeuouring my selfe euery where and in all things , without neglect of my duty , to discharge euery way that vocation to which I am called . Keep me ( O Lord ) from all sin ; restraine my flesh and blood prone to all iniquitie , and friend and minister to that old Adam : coole , by the dewe of thy spirit , the heate of concupiscence , that reigneth in my members , lest this day at any time I fall into any sinne , and prouoke thy wrath and indignation against me . Grant O mercifull father , and vouch safe ( O deere Lord ) that I may lead the remnant of my life in thy feare and loue . Direct this day my heart and my body , my senses , speeches , and my actions in thy law , & in the workes of thy commaundements . Turne my hart from all transitory things and conuert it to eternal : that forsaking the riches and delights of this world , I may alwaies thirst after thy kingdome . Curb and restraine the power of the diuell , our old and sworne enemie , that although hee rangeth about like a roaring Lion , seeking whom he may deuoure , he may not yet hurt , or any wayes hinder mee . But because my merits are none at al for which I deserue to be heard , behold I bring with me thy onely begotten Son , who is the propitiation for my sins : behold him O mercifull father , and for the iustice sake of thy Son , forgiue the sins of thy seruant : grant mee that by thy mercy , which is not my due in iustice : who liuest & reignest God for euer and euer . Amen . Morning exercises . 1. The commemoration of benefits receiued . O God my God , early doe I wake vnto thee , ●…aith y● thy holie Prophet . And a little after he addeth : so I was mindfull of thee on my bed : early in the morning will I think on thee , because thou wert mine helper . And I my Lord God with that holy king desire to watch . Let this be the beginning of my occupations : let the day beginne with this thought of mine . For heereunto the duties driue me whereby I am bound vnto thee : this is the end of my creation : for I was therefore made to the end I should praise thee , & glorifie , magnifie , and sanctifie thy name . For thou art the beginning and the end of all things : I say the beginning without beginning : and the end without end . For euen as no man might euer create any thing without thee : so could not any thing be created by any other but by thee : to the end that all things might serue thee , praise thee , and publish thy glory . Thou art the vniuersall dispenser of good things , so that there is no benefit to be found either of nature or grace , body or soule , which taketh not his originall from thee , who art the fountaine of all goodnes . Thou art the maine of all perfection , the Abysse of all greatnesse , the D●…ean of infinite mercy and goodnes , the image of incomparable beauty , Thou art the God of Gods , the holy of holiest , the King of Kinges , the Lord of Lords , the cause of causes , the being of beings , the life of the liuing , the order of the Uniuers , the beauty of the world , the glory of the heauens . Thou art my Creator , that madest me of nothing to thine owne Image and similitude : Thou art my conseruer , who by thy prouidēce maintainest me , lest I should become nothing Thou art my sanctifier , who by thy grace extollest me vnto things which are diuine . Thou art my glorifier , who hast made me to enioy the glorie euerlasting . Thou art my defender , helper , pastor , & benefactor . Thou art my King , my Lord , my father , my spouse . Thou art the center of my soule ; my last end , in whom alone consisteth all my felicity , happinesse , and the last perfection of my life : what neede many words ? Thou art to me all in all , in as much as thou art God. But in as much as thou art man , thou art my redeemer , my sauiour , and deliuerer : Thou art ( as the Apostle testifieth ) my wisedome , my iustice , my sanctification , my redemption , my sacrifice , my Lambe , my priest , my aduocate , my intercessor , my doctor , my example , my fortitude , my consolation . Thou art the generall phisition of all my wounds & infirmities . Thou hast healed my pride by thy humility : my auarice , by thy pouerty ; my pleasures by thy dolors ; my wrath , by thy meeknes : my enuy by thy charity : my excesse by the gall and vinegar which thou tastedst for my sake : my sloath by thy diligence , and vnmeasurable labors vndertaken for my sake . For my sake thou didst fast , wander hither and thither , sweate , watch , pray , weepe : for mee thou wert banished , persecuted , de●…ded , mockt , spit vpon , whipt , crowned with thornes , crucified , and more afflicted than all other men of this world , and at length put to death . 2. A thanksgiuing . ALL these are thy benefits , O Lord , for which I ought to yeeld thee thanks nay rather they are most iust causes for which I am indebted vnto thee & bonds , by which thou holdest me captiue & bound vnto thee . What shall I giue vnto our Lord , for all the benefits hee hath bestowed on mee ? by what duty , or what humble seruice shall I recompence so manie graces bestowed vpon me ? Uerily I beleeue , that although I onely had all mens hearts , and with all them did only loue thee : yet might I not in the least sort yeeld thee that which belongeth vnto thee . How then for many & so great benefits shall I yeeld thee satisfaction ? How can I deny thee that one heart which I haue for all , whē I owe thee so much , for all thy benefits towards me ? What shal I say my God ? what shall I doe ? for I alone am not sufficiēt to yeeld thee condigne thanks for such a multitude of blessings . But I know what I shall doe : I will call vpon all creatures that are in heauen & on earth , and I will desire them to assist me , and vouch safe with me to sing thy praises , and glorifie with mee the Lord of all glorie . Let vs therefore sing the song which the three children sang in the burning Furnace in Babilon , saying : O blesse ye , all the workes of the Lord God , praise ye and magnifie him for euer . O yee angels of the Lord , blesse yee the Lord , praise him and magnifie him for euer . O yee heauens , blesse the Lord , praise yee and magnifie him for euer . O yee waters that are aboue the firmament , blesse yee our Lord , praise him and magnifie him for euer . &c. 3. The oblation of a mans selfe . ALL these praises and blessings doe I owe thee ( O father ) yea , and far more greater belong vnto thee . For if I shal more neerely examine the matter , I not only owe thee mine , but my selfe also . For if in India , a man buy another man for a red cap , and hee that is bought at so slight a rate , is in such sort wholly obliged & subiect to the buier , as that he is neither master of a moment of time , or of a farthing , but is very often cast into fetters by his Lord , beaten with clubs , and handled according to the humour of him that bought him : what shall become of me O Lord ? I am thine , yea truly wholy thine , not tied vnto thee vnder one name and title , but by infinite respects . Thou hast created me , thou hast bought me , not with a red cap , but with thy precious blood : thou hast conserued me in all and euery momēt of my life . For without thee I can nether stir hād or foot : without thy prouidence I can neither breath nor respire or act any thing : with what colour thē can I cast off thy dominion ouer me ? How an I deny thee that which is thine ? By what right can I challenge liberty to my selfe ? Or with what impudence ( shaking off the yoake of my Lord ) can I wish to liue according to my wicked desires , when by so many reasons , I am thine , & ought so wholy to be dedicated vnto thee ? Most humbly therfore acknowledging thy dominion ouer me , behold I dedicate my self wholy vnto thee , and intirely submit my selfe to thy perpetuall seruice & subiection . Neither doe I onely offer my selfe vnto thee , but also all that which is mine , what soeuer this day , or in the rest of my life , I shall thinke , speake , or do : with all those things which at any time for thy sake shal be offered me to admit or further 〈◊〉 so that henceforward I wil neither eat , nor drink , nor sleep , nor do any such like thing , whose end shall not bee the honour & glory of thy most holy name . Once more I say , O Lord I sacrifice my selfe vnto thee , lest hereafter I be mine owne & not thine : I will liue no more according to mine owne will , I will not labour for my selfe , I wil not seek my selfe ; but in all things , & euery way will I seeke thee , obey thy will , and be diligent in thy seruice : and if at any time I shall doe the contrary , I will call my selfe a theefe and rauisher of an other mans right ; for that dutie and obedience which vnder so many titles , and by so much right appertaineth vnto thee , deniing and stealing the same from thee , I shall vsurpe vnto my selfe . 4. A petition for new benefits . BUt because without thy grace I cannot yeeld thee that duty , I pray thee ( O Lord ) that thou wilt assist me herein , and create in me a new heart that shal not iudge himselfe to be his own , no , not for 〈◊〉 moment of time , but shall thinke 〈◊〉 lost whatsoeuer is not imployed in thy honour and seruice : giue me a will , that may desire nothing more than to keepe thy commandements and obey thy wil : giue me an vnderstanding , that may meditate on thy law day and night , and such a memory as may neuer be forgetfull of thee . Furthermore ( O Lord ) giue a bridle to my tongue , & set a watch before mine eyes . Grant me the puritie of heart , the austerity of the f●…esh , the mortification of all appe●…es and perturbations of the minde . Finally , giue me a grounded humility of heart , and with it patience , obedience , meeknesse , chastity , true discretion : with these pouerty of spirit , feruent zeal of thine honor , the loue of my neighbour , and sincere compassion of an other mans tribulations . Who liuest & reignest world without end . Amen . A Cōmendatory morning praier , wherin , together with our selues we commend all faithfull Christians vnto God. I Adore , blesse , and glorifie thee 〈◊〉 holy Trinity , omnipotent God Father , Son , and holy Ghost . Behold I offer vp my selfe to thy diuine maiesty , and yeeld me tributary to thy most holy and irreuocable will. I pray thee ( O Lord ) take from me , & from all faithfull christians whatsoeuer is displeasant vnto thee : and giue whatsoeuer is gratefull in thine eies , and cause vs become such as thou commandest vs to be . I commend vnto thee my father , my mother , brothers , sisters , sons , cousins , benefactors , friends , familiars , & neighbors , and all those that haue recōmended themselues to our praiers , or for whō I ought to pray . I cōmend vnto thee , thy holy catholike Church : bring to passe ( O Lord ) that all and euery one may know thee : all may honour thee : all may loue thee , and may likewise be beloued by thee . Reduce the ignorant into the right way : destroy heresies , let all those bee conuerted to the true and sincere faith , who haue no knowledge of thy most holy name . Giue vs peace , and conserue vs in the same : yet in all things , let thy will , not our will , bee fulfilled : Comfort and helpe all those that are in tribulation , and such as leade their liues in miseries , temptations , perturbations , and afflictions , as well of the body as the soule . Finally , I commend all creatures to thy protection , that to the liuing thou m●…est giue grace , and to the dead et●…nall rest . Amen . A praier before we goe out of doores . OMnipotent & eternall God , who art the way the life , and the truth , behold I am to walke amidst the snares of the diuell , the world his minister , laid in waite for me : I beare likewise about mee the temptations of my fraile flesh , so that it cannot be that I shall walke without harme , tither of body or soule , amongst so many gulfs & dangerous heaps of tēptations , which that cursed enemy hath beset vs with , being swallowed in sin , except thou stretch thy right hand to assist vs. Leade mee therfore , thou most assured & faithfull guide : open mine eies , & conduct me in the high way , that I may neither turne on the right nor on the left hand : Shewe mee thy pathes , & teach me thy waies : make my path straight , & direct my iournies in peace . O Lord , in thy righteousnesse leade me because of mine enemies : direct thou my waies in thy sight : Thou that to holy men sendedst thine Angels for guardians , by whom as the weaker sons they should be directed as by their elder and more stronger brothers : Thou that to To●…y , the modest son of an honest father , sendedst Raphael thy minister , to accompany him on the way in his intended iourney : send me , being sarre inferiour to Tobias in vertue , but confident in thy goodnesse , thy holy Angel , who may now leade mee in these paths that are most pleasant in thy sight , and at length bring mee to the hauen of eternall life : In the Name of the Father , and of the Sonne , and the holy Ghost , Amen . When you enter any iourney . O God that broughtest Abraham thy seruant from Vr of the Chaldees and keptst him in safety in the whole course of his pilgrimage : we beseech thee vouchsafe to keepe vs thy seruants . Be vnto vs , O Lord , in our setting out , our succour : in our way our solace : in heate , a shelter : in raine and cold , a garment : in wearines , a wagon : in aduersity , a helper : in the slippery way , a staffe : in shipwrack a hauen : that by thy conduct wee may attaine thither with happines whither we trauell , and at last returne in safety to our owne households , through Iesus Christ our Lord. Amen . A praier before the Sermon . O Lord Iesu Christ , that d●…scendedst from the bosome of thy father into this world 〈◊〉 our teacher , y● thou mightest shew the will of thy Father to wretched mortall men , and teach them in the way of ●…aluation : Behold I come to heare thy word , and haue many yeares since repaired to the same : ( but alas ) with small fruit of my soule : I came vnto the light , and I am not illuminated : to the bread of life , & behold I die for hunger : to the fire , and I starue for cold : to the medicine , & 〈◊〉 am oppressed with diuerse infirmities of sinne . The dew of diuine doctrine falleth without intermissiō vpō my earth , and yet hitherto hath it brought forth nothing but thorns and thistles : what need more ? daies , mōths and yeeres are past , and I remain in the same state of sinne . It is a great benefit O Lord , that thou hast left vs the seed of thy diuine word , otherwise we had bene like Sodome and Gomorra . It is likewise a great benefite that thou sendest laborers into thy vineyard , that thou leauest vs Doctors and Catholicke preachers : but in vaine teach they outwardly , except thou mooue inwardly . I beseech thee therefore ( O good Iesus ) open the eares of my heart , that that which is instilled by the eare of my flesh , may penetrate euen vnto the marrow of my spirit , and there worke such holesome effects , that thy word returne not againe in vaine . Uouchsafe , I say , O Lord , y● this seed which at this time falleth on me , be not choked with the thornie cares of this world , neither wither through drought and defect of the deaw of the holy Ghost , in the time of tribulation , neither be deuoured by the birds of the aire : but warmed by the heate and operation of the holy Spirit , may flourish in a fruitful mould , and bring forth the fruits of eternall life : that I may know thee , loue thee , and laud thee with perpetual praise , who art laudable and glorious for euer . Amen . A prayer after the Sermon . LOrd Iesus Christ , eternall Sauiour , I giue thee thanks for that thou hast fed me wi●…h the food of thy word , 〈◊〉 abundantly nourished me : I beseech thee that the vnderstanding of thy word be effectuall and healthfull to mee , that the same celestiall seede do not perish in me without fruit . Keepe my heart , and enclose it with the sence of thy grace , and prohibite that the infernall foule do not plucke it out of my heart , but prepare it vnto thee , that it may keepe thy word , and as a new thing , be infixed in my memorie . Thou art he that saidst by thy Prophet , The word that shall issue from my mouth , shall not returne to me in vaine , but shall prosper in that for which I send it . Goe to Lord , and let thy word heard by me , from the mouth of thy minister , prosper in me : giue me strength , y● my life may bee answerable to the doctrine I haue receiued . Giue increase to thy word , O thou celestial husbandman , that it may augment and increase in me , that by thy holy word it may not onely bring me to the knowledge of thy will , but also that I may fulfill and execute that which thou biddest and wilt , and so I may perseuer vnto the end , vntil I may attaine to thy celestiall and euerlasting kingdome . Amen . When we goe about any worke . VVE , that are thrust into the most obscurest darkenesse through the fal of our first parents , O thou fountaine of eternall wisedome , know not what is pleasing or displeasant to thee , and what is expedient or hurtfull for vs : notwithstanding , O bountifull & mercifull Lord , I , notwithstanding y● labour bee great , if I respect my strength : light & easie , if I regard thy assistance , doe now vndertake the same , not knowing whether thou wilt that the same should bee done by me , or likewise whether it shall be profitable or hurtfull vnto me : O thou light of diuine maiesty , O beauty of the glory of the Father , O giuer of gifts , I beseech thee , let the drops of thy grace fall vpon me , that herein I may know thy will. To thee therefore , O thou that dwellest in the highest , God and Father omnipotent , with humble heart , godly affection , and deuout praier , doe I fly , crauing thy helpe and assistance in beginning this worke For thou vnderstandest the depth of my ignorance , my pouerty in vertues , my sluggishnesse in weldoing , and the great deformity of my maners : all which make me vnworthy to finish such a wor●…e : giue me therefore wisedome , that assisteth thy seat : send her from thy holy heauens , that shee may bee with mee , and labour with mee . Strengthen me , O Lord God of Israel , and at this houre behold y● workes of my hands : Giue mee strength , assist and helpe mee , that the euill spirit do not hinder me in atchieuing this worke , or the detractious of wicked men reuoke me from the same : let mee faile other waies , or let me fall before the end of the worke , but vnder such a moderator and rector , let me institute and end all things orderly , namely Iesus Christ the mediator , who is God to bee praised for euer . Amen . A thanksgiuing when the worke is finished . O Most sweete Lord Iesus Christ , thou redeemer of mankinde , who art Alpha and Omega , the beginning and end , by whom al things are made , & without whom nothing is done , who weighest vowes , crownest merits , and giuest rewards : I giue thee thanks , that I haue ended the work begun by thy prouidence , and ended by thy assistance . Thine it is , O good Iesus , at this present , to weigh the value therof : If I haue any waies defaulted therein , all that is mine : and if any thing hath beene gracious in the eies of thy Maiesty , all that do I ascribe vnto thee . For being conceiued in sin , borne in sin , & bred vp in sin , what other thing can wee doe but sinne ? And how can we performe any good thing , except thou giue it , O Lord ? It remaineth now , O God , that by the same mercy wherewith thou wroughtest this worke with me , by the same now thou wilt direct it to a wished scope and end , lest the fruits thereof doe perish , either to my selfe , or to my neighbour . And if for al those benefits which thou hast bestowed on vs , wee should giue thee thankes , most bountiful Iesus , all our whole life should bee spent in that one thing ; so that it behooued vs to think on no other thing but the same . But now our duety calleth vs hencefoorth to another thing : our vocation exacteth another thing at our hands : yet are thy new benefits alwaies to bee receiued with a new giuing of thanks . For which cause I also , for that it hath pleased thee so faithfully to finish this worke in me , and by me , although thy vile & vnworthy instrument , I blesse thee and praise thee , and glorifie thee . But grant me also ( O Lord ) not onely to giue thee thankes , but also to haue them , that is , to remember continually thy bounties , imploied on mee ; that when as thou findest mee not ingratefull , thou maiest continue the increase of thy gifts in me , vntil by these of thine I may attaine the perpetual fountaine of all goodnesse and blessednesse . Amen When we prepare ourselues to studie . VVE , whatsoeuer we be , by a hidden instinct of nature , desire knowledge ; but in so palpable darkenesse are wee conuersant , that not onely wee are ignorant of those things which wee ought to know , but also how wee ought to know . For it is the punishment of the first sinne , that this naturall light , wherewith in the state of innocency our vnderstanding was illuminate , is now extinct , and we , as it were blinde , grope for the wall , and as it were without eies , handle it . To thee therefore , O Wisdome , dwelling in the highest heauens & residēt in the fathers bosome , make I recourse : enlighten ( I beseech thee ) my nunde , & giue mee an vnderstanding heart , y● I may know the truth , which thou thy selfe art , follow and take hold of it . Uerily I desire to know , because I haue read , that thou repulsest those that repine at Sciences : I haue read that they that are learned shal shine like the brightnes of the firmament , and they that instruct many in the waies of iustice , shall bee as a star in the perpetuities of eternities . But because I know not how I ought to know , I beseech thee shew me the meanes & order : grant that I may first learne y● which is most conuenient to saluation , and that most ardently , that vrgeth most vehemently to loue . Grant that I may not desire to know for vaine glory sake , not for curiositie , nor in respect of profite , but onely for the edification both of my selfe and of my neighbour . O thou Creator of all things , thou meridian light , O the reward of the elect , thou knowest the depth of mine ignorance , my vnpolisht speech , my defect of vertues , and my fluggishnesse in apprehending good and ghostly things , is not hidden from thee . Notwithstanding , O vncreated Wisdome , which at thine owne pleasure , of the wicked makest iust , and of the ignorant , suddainly and without delay learned : send from the seate of thy Maiestie , thy light and thy truth , that may illuminate my darknesse , and giue mee ( the vnworthy ) the vnderstanding of thy chaste and holy word . Make me wiser & better , that I may impart to others likewise , part of that light which thou impartest vnto mee . I atribute nothing to mine industry , cūning , or wit , ( for I know that all those who are rightly wise , are wise by thy teaching ) but from thee I expect that thou shouldest open vnto mee the treasures of thy wisedome . Be assistant , bee assistant therefore , O thou brightnesse of diuine Maiestie , O beauty of thy Fathers glory , O giuer of rewards , be assistant I beseech thee , vnto me , and from the height of thy throne , powre the sparkling light of thy grace into the heart of thy seruant , that being solely taught inwardly by thee , I may vnderstand not that which the prudence of the flesh perswadeth , but that which thy celestiall wisedome doth allow : that I may vnderstand also with sobrietie , and not whilst I perswade others to goodnesse , make my selfe arrogant and euill : but that I may first of all conuert to mine owne profit , whatsoeuer is giuen mee by thee : then from mee let it redound to my neighbour , that by the benefite of this imperfect science , I may at last come to the contemplation of the most perfect wisedome , which thou thy selfe art : Who liuest and reignest GOD world without end . Amen . When the clocke striketh . BLessed bee the houre in which my Lord Iesus Christ was borne & died for vs : O Lord haue me in remembrance at the houre of my death . A praier before repast . IT is y● admirable mystery of thy work , O thou Maker and ruler of the world , that thou sustainest by these meates the liues of men and of beasts : Truly that power is neither in the bread nor meate , but it is in thy will and word , by which all things liue and haue their beeing . And how great is that likewise that euery yeare thou so prouidest , whereby so many sorts of liuing creatures are sufficiently satisfied ? Which thy holy Prophet testified in the publishing of thy praises : That all things looke vp vnto thee , that thou mightest giue thē meat in due season . Thou openest thy hand , & fillest with thy blessing euery liuing creature . These are the wonderfull workes of thy omnipotencie ; wee beseech thee thou Prince & magnificent father , that as thou ministrest life vnto our bodies , by meates , and by thy word : so also it might please thee to quicken our soules with grace , by the same word . Grant that thy helpe may be present with vs , lest wee wickedly abuse those things which thou hast created for our good vses : let vs not loue thee because thou giuest those things , but let vs loue those things because they come from thee , & for a time are necessary vnto vs , returning vnto thee . Let vs conuerse soberly , purely , moderately , holily amongst thy gifts which thou giuest vs , lest wre conuert those things which thou giuest vs , as a medicine of our life , to the venome and death of our soules . But rather duely and thankefully receiuing them , they may become holsome both to our soules and bodies , that we may be worthy that thou like a good Father shouldest deseruedly nourish vs like thy deare children with holsome nourishment , till we obtaine to that perfection of thy Son Iesus Christ , in which this mortall shall out on immortality : neither any more want nouriture , beeing made one with thy selfe : who art blessed for euer and euer . Amen . A praier after meate . VVE feele a double eating ( O boūtiful & liberal Father ) in our members : by this the naturall heate daily consumeth somewhat of the substāce of our bodies : by that , not the natural , but the noxious concupiscence consumeth somewhat of that iustice which by thy larges is infused into our soules . If thou repairest not , and daily strengthenest not our body with corporall meats , it dieth : and that naturall life which is in it is extinguished : & except thou daily nourish our soule by thy grace , it is first weakned , and at length dieth , not a temporall , but an eternall death . For as we consist of two-fold substance , so haue wee neede of a double aliment . We pray thee therfore ( O Lord God ) to giue our bodies our daily bread ; wee beseech thee also impart to our soules thy continuall grace : by the one the bodie is strengthened : by the other the soule is inriched : by this wee liue , by that we liue happily . Now hast thou nourished ( O most gracious father ) the corporall life of thy children with corporall meates : we pray thee that with the same beneficence , thou wilt now also nourish in vs the spirituall life with the crummes of thy mercy falling from thy table , that by thy grace thou maiest driue away the death of our soules . Truly we are much indebted vnto thee for this present life : and because thou prolongest the same by thy bounty , wee giue & yeeld thee most humble thankes : but this now is the way to that eternall life , which wee beseech thee by the death of thine only begotten Sonne , to bestow vpon vs by thy bounty and immortall blessednesse . Here , but for a temporall life wee giue thee thanks , but temporarie , & such as we may : there , for eternall graces shall we giue thee eternall thanksgiuing . For there shall we truly be satisfied when thy glory shall appeare , which thou shalt giue vs through Iesus Christ thy Sonne : who with thee and the holy Ghost liueth and reigneth world without end . Amen . A praier to almightie God about Sunne setting . O Lord , the way of the iust shineth like a cleere light , and increaseth euen vnto the perfect day of eternity , but the wicked knewe not , neither vnderstood : they walk in darknes , they shall descend from the interior darknes of the mind to the exterior darkenesse of hell . O therefore most miserable are they , & foure-times more miserable are they to whom that thy sunne doth set , that sun I say , that to thy saints neuer setteth , but is alwaies meridian , cleere & shining . A grieuous night also in the noonestead attendeth their minds , who depart from thee . They expect the light , and beholde darkenesse : the light , and they walke in darknes : they feele like the blinde for the wall , & grope as it were without eies : they stumble at noone day as it were in the darke , and in obscuritie like the dead : but they that are conuersant with thee , the day is neuer darkenesse vnto them , but shineth clearely . Heere the etheriall Sun keepeth his course , ariseth , setteth , draweth neare vs , and departeth from vs : But thou ( O Lord ) if we truely loue thee , hast no changes : thou risest alwaies , and settest neuer : thou commest to vs , and remainest with vs to the worlds end . O thou that risest from the highest , lighten mee that fit in darkenesse , and in the shadow of death : O light of the Father , O eternall Sonne , illumine my inward darknesse , lest after this life , I be drawne to the exteriour . O mercifull , and sweete Iesu , remaine with mee , because it wareth darke , and the day is already at an end : for as long as wee enioy thy presence , wee abide in light and clearenes , but if thou shalt depart from vs , what thing can bee pleasant , nay , what not heauy and dolesome vnto vs ? When wee haue thee present wee are fedde by thy sweetnesse , we enioy thy familiaritie , we rest in thine armes , wee are delighted by thy inward conference , wee are freed from earthly cares and desires , wee esteeme thee for our chiefest good , with thee wee dwell , with thee we liue . All these benefits die vnto vs , if thou , O eternall light , bee hidden from vs. Abide therefore with vs , O Lord , and remoue from vs the weight of our sinnes , to the end that perpetuall day may shine in our hearts : stay with vs , O Lord. Amen . An Euening confession . I Confesse my sinnes vnto thee eternall Bishop , minister of the Saints , and the Priest of the true taberna●…le , who ence in the yeare of this world , hast entred into the sacred Secret , and giuen the holy and immaculate Lambe of thy body for a sacrifice for our sinnes : To thee I confesse , that I am inindebted , not onely in ten thousand talents of my sins , but that I am bound to yeeld thee account of my whole life . Because I know that there is not one Commandement of thine , in my whole life that I haue perfectly obserued , wherein either in word , sight , hearing , taste , worke , thought , perswasion , or consent , I haue not offended . But now ( O Lord ) I come before thy face in confession , and in the presence of all thine Angels and holy Saints : I 〈◊〉 vnto thee all my sins , wherwith this day I haue offended thee : Here if there bee any more grieuous sins , let them be repeated . Neither these alone do I confesse , but also all other my misdeeds , whatsoeuer I haue cōmitted from my infancy hitherto , euen vnto this present houre either wittingly or ignorantly , in deeds , in words , in thoughts , and in omissions , discouering also in particular the euilltree of my heart , with all his roots , twigs , leaues , fruits , & with al his deformities , swellings , rottennes , all which are very well knowne vnto thee : for thou beholdest not onely the interior desires , doubts , & denials of thy prouidence , but also these grosse externall offences , which we wretchedly commit in our words and deeds . Wherefore ( O most mercifull Father ) according to the measure of my weakenesse , I beseech thee ( although I am altogether vnapt to pray ) forgiue my offences , pardon my sinnes , and forget all the multitude of my misdeeds , as well those that I haue committed this day , as also those which thou knowest me guilty of from my infancie hitherto . Circumcise likewise , for thy goodnesse sake , my very stony heart : for this old one , create in mee a new , and endue it with a new spirit : water it with the iuice of celestiall grace , and the spirituall fountaine of waters , whereby the internal venome , and corrupt iuice of the flesh may bee dried vp , the custome of the old man may bee changed , and my heart may not heereafter bring foorth brambles and thornes , as fewell to the fire , but spirituall fruits in iustice and holinesse . Amen . A thanksgiuing in the euening . BEhold ( O Lord ) so many and so mighty are my sins whereby I haue this day offended thy diuine Maiesty : and that time thou gauest me to shew the fruits of repentance in , I haue consumed so vnprofitably , forgetting that this day might haue bene the very last day of my life : heaping new sinnes vpon old , and walking in thy sight ( who continually seest all things ) without any feare , no otherwise than if it were in the presence of some idoll : for which cause I deserued that the earth should gape , and hell should swallow me vp : but for that this most fatal punishment doth not affect me , both with lips , and heart , & all the members about me , and the power that is in me , I giue thanks to thine infinit mercy . For thou ( O Lord ) hast kept me this day by thy ciemency from all misfortune of body and soule : for there is no euill in the world , either corporall , or spirituall , that this day might not haue happened vnto mee . For that which might befall another man , why might it not light vpon mee ? For if hee bee the sonne of Adam , why , so am I : If hee bee subiect to actuall sinne , so am I : If his body bee formed of humours , and contrarie elements , so is mine . If therefore hee bee this day made blinde , why might not I also haue bene blinded ? If another man this day become lame , bee consumed , fall sicke of the p●…sicke , bee distraught , get the ●…ixe , labour of the spleene , tremble with the pals●…e , why am not I partner of the same miserie ? If this man hath perished by water , that by fire , hee bee extinguished by suddaine and vnexpected death , why am not I also , who am in the same state of damnation with him ? Why , O Lord ? why ( I say ? ) but for that thy grace ( O most pitiful Lord ) hath conserued me , and thy mercy protected me , that therefore I am in safetie ; that I am whole and strong in body , I onely ascribe it to thee , & to thee giue I most intire thāks . The like , or rather more greater thanks offer I vp vnto thee ( O Father ) the thou hast no lesse protected my soule from sins , then my body from sicknesses and misfortunes of this day : that being blinde , thou hast lightened her , & guided her in this way of thy commandements : that falling , thou hast raised her : that standing , thou hast sustained her from falling . For that thy mercie hath preue nied me , deliuering mee from all euils , sauing me frō those that are past , raising me from the present , and defending me from the future : taking away also the nets of my sinnes from before mee , and cutting off their occasions and causes . For except thou hadst done this , and that for me , I had done al the sinnes of the world , because I know ( O Lord ) that there is no sin that euer man did , that another man might not haue done , if the Creator be wanting , by whom man is made . But that I did not offēd , 〈◊〉 was thy fauour : that I abstained , it was thy command : and that I beleeued thee , it was thy grace inspired into me . For thou ( O Lord ) didst rule me to thy selfe : & kepst me for thee and my selfe and that I should not commit adulterie , or any other sinne , thou gauest mee that grace & light through Iesus Christ thy son . To thee bee praise , to thee grace , to thee glorie , for euer and euer . Amen . A praier wherin thou commendest thy selfe to God vpon the entrance of thy bed . O Lord Iesus Christ , my God & Redeemer , in asmuch as thou hast made & ordained the pleasing time of night , for the rest and refection of the weake bodies of miserable mortall men , I beseech thee that this night thou wilt keepe my soule ( ouer-burdened with sinne ) defensed with true peace in thee : O God , who art the true and eternall rest , preserue it from all the assaults of the diuel , & from all his dangerous incursions : defend my senses and cogitations , and ordaine and direct all that which I doe , and wherein I end according to thy will , lest ingaged in the depraued darkenesse of this world & being ouercome by the Prince of the same the diuell , I bee brought into temptation , and pernicious snares : but perfect in mee true tranquillitie , and constant puritie in my conscience . Giue vnto my body also ( O most sweete Iesus ) contaminate with many crime●… , this night , and al other times , suc●… rest , that I may neuer depart from thee , who art eternal tranquillitie , neither at any time forsake the●… , or through the dulnesse and sluggishnesse of my slothfull flesh , be●… forgetfull of thee , and thereby be●… thrust into the perpetuall agitat●… on and damnation of incessa●… trouble . For which cause ( O eternal an ) most mercifull Lord ) I comment my spirit into thy hands for tho●… our most mercifull Sauiour , ha●… redeemed vs on the wood of th●… crosse : suffer not my spirit O Lord to sleepe in sinne , and saint therein , lest I bee buried in eternall death : ●…ut watch ouer mee , and intend ●…y safety : O most faithfull shepheard , suffer mee not , being desti●…ute of thy helpe , to be swallowed 〈◊〉 the gulfe of my sinnes . Protect me vnder the shadow of ●…hy wings , and suffer me not to be ●…ntangled with extraordinary and ●…nnecessary sleepe : but raise mee ●…n due time : that wakened in that sort , I may cheerefully endeuour my selfe to sing thy praises , and intend thy seruice , that I may thinke of thee : and being raised by ●…hy power , I may performe the ●…orks of iustice , and seeke thy hea●…enly kingdome with my whole ●…eart : that at length by thee , with ●…hee , & in thee , I may obtaine eter●…all light , and celestial rest . Amen . Another praier before sleepe . GRant vnto mee ( O my God ) the watching , I may vigilantlie ●…and in thy presence : & as often as 〈◊〉 shall fortune me to sleepe , let my sleepe bee without sinne , and if in my waking I should commit any misdeed , grant me ( O Lord ) pardō for thy mercy sake : and if ; sinne in my sleepe , let thy clemency pardon mee ; and by the memory of thy martyrdome giue mee a quiet time of sleepe , and deliuer mee from euill dreames , and filthy imaginations : and for the whole night , bouchsafe me a sleepe full of tranquillitie , lest wickednesse haue the power ouer mee , and euill cogitations ful of peruersnesse seduce mee . Giue me thine Angel of light , that may keepe all the members of my body : and deliuer mee from cursed concupiscence , by that liuing body that was cru●…ified for mee . Let me lay me downe to rest , and sleepe in peace , and let thy blood bee the keeper of mee and my soule , which is thine image . Giue libertie to thy handiworke , and let thy right hand defend the bodie which thou hast fashioned with thine owne hands : and enuiron mee with the wall of thy mercies , as it were an acceptable fortresse and bulwarke , that when the body shall rest and sleepe , it may bee defended by thy vertue : and let my sleepe bee as a sweete sinelling incense before thy maiesty : neither let the enemy approch my bed , for thy mercie sake . I will heare and execute thy will ( O my God ) who lodest the night with the tranquillitie of the iustice of our redeemer Iesus Christ. For thou art the true light , and thy glorie dwelleth in the light : and the children of light adore thee , dwelling in the light . Iesus , the Word of the Father vnto life , haue mertie on mee for thy mercie sake : to whom with the Father that sent thee , and the holy Ghost , bee all praise for euer . Amen . Iaculatorie prayers to bee had alwaies in memorie . When any sudden feare assaileth thee . BE vnto mee ( O Lord a tower of strength against the face of mine enemy . If the corrupt flesh prouoke thee . PIerce my flesh with thy feare : for I haue trembled at thy iudgments . If an ill suspicion ouertake thee . CReate in mee ( O Lord ) a new heart , and giue me a new spirit If vndecent sadnesse ouer-hale thee . GIue me the ioy of thy saluation , and confirme mee with a principall spirit . If vaine glory seduce thee . NOt vnto vs ( O Lord ) not vnto vs , but to thy ●…ame giue the glorie . If desperation molest thee . GOd is my hope frō my youth : from the wombe of my mother thou art my protector . If thou be afflicted in minde . HElpe me , and I shall be safe , & I will meditate alwaies vpon thy iustifications . If sloth assaile thee , EXcite thy power ( O Lord ) and come : conūrme mee in thy words , lest I faile in the way . If labour tire thee . BEhold my humility , and my labour , & forgiue mee all my sins . If wrath disturbe thee . GIue mee patience ( O Lord ) & peace to thy seruant , lest I lose the crowne of my soule in heauen . For thou hast said , In your patience you shall possesse your soules . If desire of honour and promotion tempt thee . INcline my hart ( O Lord ) to thy testimonies , and not vnto couetousnesse : turne away mine eies , lest I see vanitie : and quicken mee in thy way . If gluttony sollicite thee . THe kingdome of heauen is not meate & drinke , but peace and ioy in the holy Ghost : It is the Spirit that quickneth , the fiesh profiteth nothing . Is euill 〈◊〉 〈◊〉 〈◊〉 thee . VVHose tinage and superscription is this ? And hearing that it is Ce●…ars , that is , the diuel of this world , say , let thy money bee with thee to thy perdition : now the doore is shutte , and our Lord careth his passe-ouer here , I haue no leasure to open vnto thee . If any blessing of God happen to thee . VVHat shal I yeeld vnto our Lord for all the benefits he hath bestowed vpon mee ? How much ●…west thou , m●… soule ? And tur●…g to the angels , lay , Come and heare , and I wil show you , all y●…e that ●…are God , what hee hath 〈◊〉 to my soule . And turning thine eies vnto God himselfe , it 〈◊〉 〈◊〉 shalt thou say , O Lord , thy mercy is great toward me . I●… 〈◊〉 〈◊〉 persecution IUdge them ( O Lord ) that hurt mee , ouerthrow them that fight against mee : Take the sword and shield , and arise to do me helpe . When thou seest thou art 〈◊〉 by God. VVHerefore ( O Lord ) art 〈◊〉 departed farre from mee Doest thou turne thine eies aside in opportunities , in tribulation ? Stay with vs , O Lord , for it waxeth night . Against detractors , SAue mee ( O God ) for the righteous faile , and truth faileth amongst the children of men : Let the Lord confound all deceitfuil lips , and the tongue that speaketh great things . For our enemies . O Lord , lay not this sin to their charge , because they know not what thy do . When we address●… our selues to studie . BLessed art thou ( O Lord ) teach me to doe thy will : open mine eies that I may consider the wonderfull works of thy Law. A man may sometimes lift vp his heart by affection of repentance in these words . TUrne thy face from my sinnes , O Lord , and blot out all my offences . Create in mee ( O Lord ) a new heart . Sometimes with an affection of gratitude . BLesse the Lord ( O my soule ) and forget not his benefits . Sometime with an affection of loue . I Will loue thee , O Lord my strength , God is my foundation , my refuge , and my deliuerer : God is my helper , and I will hope in him . Euen as the Hart desireth the fountaines , so longeth my soule after thee , O God. My soule hath thirsted after the liuing fountaine God : When shall I come and appeare before the face of my God ? My teares were bread vnto mee day and night , whilest they dayly said vnto me , Where is thy God ? Then inflamed with the loue of eternall beatitude , let him say : OHow amiable are thy dwelling places , thou Lord of hosts my soule thirsteth and longeth after the dwelling place of my God. This that felloweth was familiar to the Fathers in Aegypt . VVHo shall giue me wings like a Doue , and I will fly and take rest ? Three most deuout praiers to excite the soule to contrition and griefe sor sinne . The first Praier . OOnly begotten Son of God , great and vnspeakable are y● benefits , O Lord , which I haue receiued at thy hands : thou framedst mee of the dust and dirt of the earth , and createdst my soule of nothing , to thy image & similitude , and madest it capable of thy glory : thou gauest mee vnderstanding , memo will , election , with all my members and senses , and with them the knowledge and loue of thee . Thou keptst mee in the secret celles of my mothers womb , lest in them I should bee choaked without baptisme . Thou sustainedst mee patiently after so many sins , euen vnto this present day , where in the meane space there are many others who haue lesse offended than 〈◊〉 & yet because thou wouldst not hitherto expect them , they are now perhaps tormented in hell . But besides all this , it was thy pleasure to take flesh vpon thee & to conuerse amongst men for my sake , to bee afflicted & troubled for me ; to be bedewed with bloudy sweate ; to bee taken , bound , buffeted , spit vpon , mockt , blasphemed ; to be clothed in a white and purple garmēt like a foole : to be strooken with a reede , to be blinded , condemned to death , & led to the place of executiō , hauing on thy shoulders the croūe to which thou wert affixed with nailes , and hanged betwixt two theeues , and adiudged for a malefactor : thou didst drinke gall and vineger : finally , thou wert slaine with most cruel death . By so many labours and dolors ( O my God ) thou didst redeeme mee , and yet I most vile and peruerse sinner , ingrateful for so many benefits , haue so oftentimes newly strooken thee againe , & nailed thee to the crosse by my sins : for which cause I am worthy that all creatures should rise vp against me , & take reuenge of this my so great iniurie . What should I say of y● abuse of thy sacraments & medicines , which by thy precious bloud , thou institutedst & obtainedst for me ? Thou tookest mee for thine in the sacrament of baptisme , there thou adoptedst me for thy sonne , and consecratedst mee as it were thy temple , there didst thou annoint me for thy Priest , King , and Champion , who was to wage combat with the enemy : there diddest thou espouse my soule , and gauest me al the honors which were answerable to this dig nity . But how haue I vsed al these benefits and ornaments which I haue receiued from thee ? what cogitatiōs had I of keeping these riches ? Thou tookest me for thy son , and I may become the seruant of sinne . Thou sanctifiedst me for thy temple , and I made my selfe the habitation of diuels . Thou armedst me like a generous souldier , and I reuolted and fled vnto thine enemies . Thou madest me a king , and I waxed proud in the kingdome which thou gauest me . Thou espousedst my soule to thee in perpetuall charitie , and I more loued vanity than verity : more the creatures , than my Creator . Truly it were rightfull , yea most iust , ( O Lord ) that yet now at length I should begin to weepe , complaine , and lament , when I haue committed so many and so enormous sinnes . This is it that so long time thou expectedst from mee , as thou hast giuen me life : For so oftentimes hast thou called mee , and so long hast thou sustained mee , strooke mee , and againe flattered mee , and hast sought all waies and meanes that thou mightest reclaime mee vnto thee : thou hast expected mee , and I haue abused thy patience : thou hast called mee , and I haue stopt mine eares against thy counsels . Thou gauest mee time for repentance , and I consumed y● same in my pride : thou strookest me , and I felt it not : thou afflictedst mee , & I would not take thy correction : thou sweatedst that thou mightest clense mee , and I am not washed : thou prouedst mee by fire , and the rust of my sins is not clensed away . I am hardned as well by thy scourges , as thy allurements : ingratful to these : rebellious against those . Notwithstanding ( O Lord God ) though thou hast suffered so many and so great things for mee , thou hast commanded me that I should not despaire , nor distrust in thy mercie : I conuert my selfe therefore wholy vnto thy mercy , and beseech thee to giue mee grace , that I may amend my selfe , whereby I may so heereafter please thee and serue thee , that I neuer hereafter reuolt from thee , but cleaue alwaies to thee for euer and euer . Amen . For contrition . The second praier . O Supreme Maker of al liuing creatures , when I bethink my selfe how greatly I haue offended thy diuine maiesty by my sinnes , I quake for feare , and detest my vndecent madnes : considering how bountifull and reuerend a Father I haue forsooke : I curse my ingratitude , when I consider from how noble a liberty I am fallen , into most miserable seruitude : I accuse my inconstancy , & know not what to set before mine eies , but iudgement and hell : for thy iustice from which I cannot flie , terrifieth my conscience . On y● other side , when I behold thy vnmeasurable mercy , which according to the testimonie of thy Prophet surpasseth al thy works , presently a pleasing breath of hope doth refresh mee , and strengthneth my too feeble mind . For as before I despaired , so here do I finde remission of my sinnes in him , who by the writing of his Prophets so oftentimes inuiteth sinners to repentance , saying , I wil not y● death of a sinner , but rather that he conuert and liue . Thy onely begotten Son likewise declareth by many similitudes how ready thou art to pardon those that are penitent . That expressed he by the lost penny , by the lost sheep , brought home on the shoulders of his pastor : but especially by the prodigall sonne , whose image I acknowledg in my selfe . For I am he that haue indeed forsaken my most louing Father : I haue spent all my substance : and obeying the appetites of my flesh , haue fled the obedience of thy commandements , and haue fallen into the most filthy captiuity of sin : now am I trauelled with extreme necessity , from which who shall deliuer me , I truly know not , except it be he whom I haue forsaken . Receiue me therefore ( O Lord ) thy most hūble seruant , submissiuely seeking pardō at thy hands , into thy fauor . But wheras ( though in vaine ) thou hast euen vnto this houre so bountifully expected mee , I confesse that I am not worthy to lift vp mine eies to heauen , or to call thee Father : yet because thou art my true Father , vouchsaf with thy fatherly eies to behold me : for thy aspect alone quickeneth the dead , and draweth all such as run astray , vnto thee . For this , whatsoeuer repētance which I now haue , I could not haue had , except thou hadst beheld me . When as wandring I forsooke thee , thou lookedst vpon mee from the highest heauens , where I was furthest from thee : and didst open mine eies that I might behold thee and search my conscience , and behold my selfe ouerwhelmed with so much wickednesse . Come therefore ( O Lord ) to receiue me : giue mee the knowledge and memory of my lost innocencie : I require not thy imbracings , nor thy kisses : I pray thee not to giue mee that goodly garment y● I was wont to weare , nor the ring of my ancient dignity : I require not that thou shouldest receiue me into the state and dignity of thy children : but it shall suffice mee if I may bee numbred amongst the mercenary seruants of thy house , sealed with thy mark , and tied with thy bonds , lest euer heereafter I run away from thee : It shal not grieue me , although in this life I bee one of the most contemptible slaues of thy house , so that thou separate me not for euer from thee . Heare me therefore , most mercifull Father , and giue me the grace of thy onely begotten Sonne : and communicate with mee the merits of his passion . Giue me thy Spirit that it may purifie my heart , and strengthen it in thy grace , lest hereafter I returne again , through ignorance , into that exile , from whence thy grace hath recalled me : who liuest & reignest world without end . Amen . For contrition . The third most zealous praier . VVHo shall giue water to my head , and a fountaine of teares to my eies , that night and day I may bewaile my sinnes , and lament my ingratitude against God my Creator ? There are many things ( O omnipotent Lord ) that incite the hearts of men , and draw them to the knowledge of then sinnes : but there is none so effectuall , as the consideration of the greatnesse of thy bounty , and the multitude of thy benefits : yea , euē to those sinners , which are most reprobate & wretched . That therefore my most miserable soule may by that meanes be confounded and ashamed , I wil begin ( O Lord ) to reckon vp some of thy mercies an●… my mischiefes , that but in this I may manifestly vnderstand wh●… thou art , & who I am : what tho●… wert towards me : and what I a●… towards thee . The time was once ( my God when I was not : & thou gauest 〈◊〉 being , and tookest mee out of 〈◊〉 dust of the earth , creating mee a●… cording to thine owne image a●… similitude : then from my motherwombe thou becamest my God : f●… frō the first moment wherin I began to bee , euen vnto this present houre , thou art my Father , my redeemer , my defender , and all my good . Thou createdst my body , with all my members and senses : thou createdst my soule , with all her powers : and hitherto hast thou preserued my life , by the benefite of thy prouidence . All these ( although in themselues they be great , yea weiny al ) yet are they little in respect of thy greatnes . But because thou hadst these things gratis , and bought by no great price , thou wouldest giue mee another thing which cost thee more decre , that I might thereby bee the more indebted vnto thee . Thou descendedst frō heauen vpon the earth , that thou mightest find me , seeking me in al my waies in which I had lost my self . Thou didst ennoble my humanity by thy nature by thy thr●…dome thou deliueredst mee from captiuitie : thou freedst mee from the power of the diuell , deliuering thy selfe into sinners hands , & destroying my sin by assuming the shape of a sinner : thou wouldest bind mee vnto thee by so much grace : thou wouldest a●●ure me by this benefite , strengthen my hope by so many merits , and beget in me the detestation of sinne , shewing vnto mee how many things thou hast both done and suffered , to ouerthrow the kingdome of sinne . Thou kindlest liuing fire vpon the dead coales of my heart , that being ouerwhelmed with such a multitude of benefit●… , which in this one are contained , I might loue him that did so great things for mee , and bestowed so much loue on me . Behold ( O Lord ) thou redeemedst me : but what had that profited me , except I had beene baptized ? Amongst such a multitude of infidels , scattered vpon the face of the whole earth , it pleased thee to reckon mee among the number of thy faithful : and of those to whō so happie a lot befell , as to bee thy children , regenerated by the water of holy baptisme : there was I takē for thine : there was that famous & admirable contract or couenant concluded , namely that I should be thine , & thou shouldest bee mine : thou my Lord , and I thy seruant : thou my Father , & I thy son : where we meete together , thou to performe towards me the office of a Father , & I to serue thee with the duty of a son . What shall I say of the other Sacramēt , which thou institutedst as a remedy for my sinnes , making thy precious bloud a medicine for my wounds ? Hauing all these helps and furtherances , as yet I continued not in goodnes , but such was my malice , that notwithstanding these I lost once more my first innocencie : and so great again was thy mercy , y● hast hitherto patiently suffred mee in my sins O my hope and my redeemer , how cā I without tears remember how often thou mightst haue slaine me , and no euill happened vnto me ? how many thousand of soules haply doe now burne in hell , which haue sinned lesse then I haue sind , & yet burn not ? what had become of mee if at that time thou tookest them away , thou hadst likewise taken me ? how strict a iudgement had bene prepared for mee , if iustice had apprehended me beeing guilty of so many grieuous sins ? Who then ( O Lord ) bound the hands of thy iustice ? Who praied for me when I slept ? who staied y● scourge of thy wrath , when I prouoked the same by my sins ? What was there pleasing in me , why thou shouldest deale more fauourably with mee than with them , who in y● midst of their perils , yea in the very heate of their youth , were taken hence ? My sinnes cried vnto thee , and thou stoppedst thine eares lest thou shouldst heare them : my malice against thee increased daily , and thy mercie likewise towards me increased daily : I sinned , and thou didst expect mee : I fled thee , & thou followedst me : I was wearied in offending thee , thou wert not weary in expecting mee , in no other sort , than if my sinnes had beene fauours , and no offences . In the midst of my sinnes , I receiued many good inspirations , & many holy reprehensions frō thee , which did cenuict and condemne the dissolutenesse of my life . How often didst thou cal me , and inwardly inuite me , saying , Thou hast cōmitted fornication with many louers , yet returne vnto me , and I wil receiue thee ? How often hast thou called me in these or such like louing words ? How often hast thou terrified me with feare and threatnings , reducing to my memory the perill of my death , and the rigor of thy diuine iustice ? How many orders of Preachers & Confessors hast thou appointed , that by their words and counsels might incite me & helpe me ( O Lord ) walking in thy way ? How often hast thou folowed me by thy words , inuiting me by thy benefits , and chastising me with thy scourges , stopping vp all the waies after the manner of a hunter , that I might no way fly or escape from thee ? What shal I thē at this time render vnto thee ( O Lord ) for all those things which thou hast bestowed vpon me ? Because thou hast created mee , I owe ●…hee all that which I am : for thou ●…dest all things . Because thou ●…st conserued me , I ow vnto thee ●…ll that I am , & liue : for thou con●…uest all things : & because thou ●…auest thy self as a reward vnto me what shal I restore thee ? If I had all the liues of Angels & men , and should offer them for a sacrifice vnto thee , what were this oblation , if it should be compared onely to the bloud which so aboundantly thou sheddest for my sake ? Who therfore shal giue me tears for mine eies , that I may bewail●… my ingratitude , and my negligent retribution , for so many benefits ? Giue mee therefore thy helpe ( O Lord ) giue mee thy grace , that in due maner I may confesse my sins vnto thee . I vnhappy that I 〈◊〉 I ( although I haue demeaned 〈◊〉 selfe farre otherwise ) am thy creature made according to thy Image and likenesse : acknowledg●… this similitude , for it is thine . Take from me that which I haue made , and thou shalt finde th●… which thou by thy holy hand hast made . I haue imploied all my forces and powers to iniurie thee ; and haue offended thee in y● very work●… of my hands . My feete were swif●… to doe euill , my hands ready t●… act any wickednesse , mine eie●… dissolute to all vanitie , and mi●… eares open to all follies and falsehoods . I haue diuerted the most noble part of my soule , which had eies to behold thee , from thy beauty , and conuerted them to the flourishes of this miserable life : the soule , that day and night should haue meditated on thy commandements , now night and day studieth in what maner it may offend thee . The vnderstanding so depraued , what should the will doe ? Thou , my God , hadst inuited it to celestiall delights : but she preferred earth before heauen , stretching her armes , to thee ( O Lord ) consecrated , to the filthie affection of Creatures . This is y● recompence ( O God ) this the fruit which my senses ( which thou createdst ) brought foorth . Ah wretch that I am , what can I answer , if thou enterest into iudgement with me , and saist vnto mee , I haue planted thee an elected 〈◊〉 , all true seed ? And if I cannot giue answer to this first question , how shall I answer thee in the second , for my benefite of conseruation ? Thou , my Lord , thy prouidence hath conserued him that meditated on nothing else but how he might transgresse thy commandements : how persecute thy seruants : how offend thy Church : and how to strengthē the kingdome of sin against thee . Thou moouedst the tongue that biasphemed thee : thou ruledst the members which offended thee : and gauest them sustenance , who lay in wait for thy seruants : so that I haue not onely bene vngrateful for thy benefits , but also haue conuerted the benefits themselues into armes , with which I impugned thee . Thou hadst made all Creatures for my vse , that I , allured by that benefite , should loue thee : and I haue adulterated them , in that I haue so often time offended thee by them . I rather made choise of the gift , than the giuer : and from whom the occasion of knowing thy bounty was to bee taken , from them I was blinded : neither lifted I vp mine eies , that I might see how farre more faire the Creator was thā the creature . Thou gauest me all things , that I might giue my selfe vnto thee , & all things might serue me , but I neuer either gaue thee glory , or the tribute which is due vnto thee . Thy creatures were alwaies ready at my command ( for so thou ordainedst them : ) but I haue alwaies studied to offend thee : and to this end haue vsed and abused all things . Thou gauest me health , and the diuell hath gathered the fruite thereof : thou gauest me strength , and I haue imploied the same in the seruice of thine enemie . What shall I say ? why were not so many kinds of calamities and miseries , which euery where I beheld in other men , sufficient that but in them I might vnderstand , but that all other mens euils were my benefits ? for from all them hast thou deliuered mee . Shall it therefore bee lawfull for any man to shew himselfe vngratefull for a benefite receiued ? and who is hee that oweth not thanks for a benefite receiued ? If the rage of Lyons and Serpents bee lenified by gifts , why ( O Lord , ) shall not thine bee sufficient to mortifie and mollifie mee ? that yet at the least sometime I may say , Let vs ( care our Lord God , that giueth vs tunely and euening rame in due time , & pientie of annual increase to those that loue him . It was enough for me ( O Lord ) to know that it was thou that ●…o long time sustainedst me , although I had not any other demonstratiō or testimony of thy bounty : and if that account shall be so strict for these things which cost thee little , what shall that be which thou shalt exact for those which thou hast purchased with thy precious blood ? How I haue peruerted thy commandements ? how I haue violated the mystery of thy incarnation ? Thou becamest man , that thou mightest make me God : & I , besotted with mine owne abiectnesse , made my selfe a beast , and the sonne of the diuell . Thou descendedst on the earth , that thou mightest bring me to heauen : and I vnworthy su●…h a vocation , as one that deserued it not , knew not the same , and perseuered in the dirt of my abiectnesse . Thou didst deliuer mee , and I cast my selfe head long againe , into my former captiuitie : ●…hou raisedst me vp , and I re-embraced death : thou hadst incorporated me in thy selfe , & I again tooke party with the diuell . So many & so great blessings had not that power ouer mee , to make mee acknowledge thee : neither so many arguments of loue to make me loue thee againe : neither so many merits to make mee hope in thee : neither such a iustice which shined in thy passion , to make mee feare thee : thou hast humbled mee euen vnto the dust of the earth , & I swel with pride : thou hangedst naked on the Crosse : & the whole world satisfieth not my Auarice : They buffeted thee vpon the face , who art God : if any man touch my garment , I am angry : & notwithstanding , am but a base and vile worme . What shall I say , my Sauior ? Behold how great thy mercy and charitie is towards me . Thou wouldst die , to kil my sin & I , confident in the same mercy , bounty , & loue , am not afraid to sin against thee . Alas , what greater blasphemy may there be ? I of thy bounty tooke occasion of my malice : from the very same meanes which thou vsedst to kill sinne . I tooke occasiō to quicken sinne in my selfe . So , so O Lord , I haue peruerted thy counsels : from thy mercy pickt out the method and meanes of my malignity . Because y● wert so good , I thought it was lawfull for me to be euill : and because thou hadst bestowed so many benefits on mee , I supposed it lawfull for mee to doe thee so many offences & iniuries : so that I conuerted the very medicines themselues , which thou institutedst against sin , to occasions of sinne : and the sword which thou gauest me to defend my selfe with , & fight against mine enemies , the same haue I whet against my selfe to endanger my own life . Finally , thou , to the end that thou mightst rule the liuing & the dead , wouldst die , as the Apostle witnesseth , to the end that they which now liue shold not liue to themselues , but to thee who dai●…edst to die for them : and I like some Iesabel , tooke the same death as a means wherby I might bereaue my selfe of thy benefits , flying from thy seruice , & making my selfe the bondslaue of thine enemies . O what deserued he that did those things ? If the dogs eate the flesh of that Iesabel for her sin , how may mine remain vntouched that haue altogether done the like ? And if the Apostle so much exaggerateth the malice of mans heart , because that from the law he tooke occasion to breake the law : how much more greater shall the malice be of grace , if any man take occasion thereby to offend grace it selfe ? O most patient Lord that sufferedst strokes for sinners , but more patiēt , that sufferedst sinners thēselues : but shall that thy patience continue for euer ? I remember what thou saidst by thy Prophet ; I held my peace , I was alwaies silēt , I was patient , I will speake like a womā wt●…hild . I see y● earth that yeeldeth no fruit , after it hath bin moistned with the raine , to bee reprooued and accursed : the vine that after it had bene well trim'd and yeelded no grapes but briers , by thy commandement cut downe and laid waste : Therefore O vnprofitable and vnfruitfull branch , why fearest thou not the voice of that husbandman or Uine-heard , that taketh away y● branches that beare no fruite , and casteth them into the fire ? Euery tree that beareth not fruit ( saith he ) my Father will cut downe , and cast it in the fire . Will he euer feare , that feareth not such a iudgement ? How deafe is he that heareth not such a voice ? How profoundly sleepeth he that is not wakened with such a th●…der ? This earthly habitation delighted me : I tooke pleasure to walke among these thornes : The fire of my passions b●…ned mee : the thornes of my concupiscence pricked mee : the distractions of my thoughts ●…d mee ; the wor●…e of my conscience bit mee : and al these , thought I to be liberty and sola●…e : so many and so great e●…is did I ca●… pea●…e . O how ignorant & rude was I in the knowledge of my selfe : and how hard & vn●…actable to obey & serue thee ! What shal I do , my God , what shall I do 〈◊〉 cōsesse I am vnworthy to appeare before thy presen●… , vnworthy to lift vp mine eies to behold thee : whither shall I goe ? whither shall I flye from thy presence ? Art thou not my Father ? yea , & the Father of mercies , which neither haue end or measure ? for although I haue already desisted to be thy sonne , yet thou hitherto ceasest not to be my Father : and though I haue done many things for which thou mightest worthily condemne mee , yet hast thou not lost the meanes wherby thou maist saue me . What therefore shal I do but cast my selfe prostrate before thy feet , and aske mercy ? Whom shal I cal vpon ? who shal helpe me but thou ? Art not thou my Creator ? my maker ? my gouernour ? my redeemer ? my king ? my shepheard ? my Priest ? and my sacri●… ? Whither therfore shall I go ? to whom shall I flie but vnto thee ? if thou repulse mee , who shall releeue me ? if thou reiect mee , who shall rescue mee ? Acknowledge ( O Lord ) this lost sheep : behold I come vnto thee altogether wounded , & thou canst heale me : altogether blinde , & thou canst giue mee sight : altogether dead , and thou canst reuiue me , altogether leprous , and thou canst clense me . Sprinkle me ( O Lord ) with hysope , and I shall be cleane ; wash me , & I shall be whiter than snow . Greater is thy mercie than my iniquitie ; greater thy clemency than my malice : and thou canst remit more than I can sin . Repulse me not therefore ( O Lord ) repulse me not : looke not vpon the multitude of my sins , but on thine infinite mercy : who liuest & reignest , world without end . Amen . An oblation of all the labours and passions of Christ , for our sins . WHat shal I render vnto thee ( O Lord ) for all the benefits thou hast bestowed vpon me ? with what signification of gratuity shall I recompence so many benefits ? what shal I giue thee for that thy so great mercy ? alasse how slenderly doe I requite the merits of so liberall and fauourable a benefactor ? I was alwaies vngrateful for thy benefits , alwaies rebellious against thy commandements : I alwaies shut vp my soule against thy inspirations , heaping offence vpon offence , and adding sinne to sinne . I confesse ( O Lord ) that I am not worthy to bee called thy sonne : although I acknowledge thee to be my Father . For thou art truly my Father , thou art my hope thou art the fountaine of mercy , that repulsest not sinners that flie vnto thee , but receiuest them , washest them , and feedest them . Behold therefore , my helper : see how I ( the poorest of al thy creatures ) come vnto thee , bringing no other thing with mee , but the grieuous burthen of my sinnes . I prostrate my selfe before the feete of thy mercy , humbly asking pardon . Forgiue me I beseech thee ( O my firme hope ) saue mee for thy infinite mercy sake . O sweete Iesus , in remission of my sinnes I offer vnto thee thy immeasurable charitie , wherewith thou being God of infinite maiesty , wert moued not to refuse for my sake to be incarnate : to be made man : and to be conuersant in this world thirty three yeares in many tribulations , persecutions , paines , vexations , & labours , 〈◊〉 offer vnto thee that thy deadly affliction , y● bloody sweate and that agony which afflicted and pierced thy hear●… when praying in the garden , & pr●…ating thy selfe on the ground , thou besoughtest the Father : I offer vp vnto thee that a●●●nt charitie , whereby thou desiredst to suffer for vs , when as of thine owne accord thou offeredst thy selfe into the hands of thine 〈◊〉 , as a wel pleasing sacrifice to thy Father for our sins . 〈◊〉 offer vp vnto thee al 〈◊〉 iniuries , blasphemies , buffetings , beatings , spitt●…s & al other tho●…e tormēts which in that miserable night thou sustainedst in the hou●…e of Ann●…s & 〈◊〉 offer vnto thee O good 〈◊〉 al these things , beseeching thine 〈◊〉 goodnes , that by the merits therof tho●… w●…t pardon me all my sins thou wilt as wel remit the penalty as the crime , and purifie my soule from all reliques of sin , & at length bring me to eternall life . I offer vp vnto thee that thy inestimable humilitie , obedience , & patience , which thou shewedst when they whipt thee , being bound to , a hard pillar , & after crowned thee with thorns ; thy meeknes , when as those assistāts of satan , & perpetual tormētors of hel , in way of disgrace a●…tired thee in a purple raiment : whē as mocking , they saluted thee and spit in thy face , & with a reed which thou barest in thy hand in steed of a septer , strook thy wounded and brused head . I offer vnto thee wearines of thy afflicted body , thy bloudy steps the grieuous burden of thy crosse , which thou barest on thy delicate shoulders miserably martyred with whipping . I offer vnto thee that thirst wherewith in thy passion thou wert afflicted , and al those other tormēts which thou sustainedst for vs with a meek hart All these with thanksgiuing , do I offer vnto thee , beseeching thy immeasurable mercy , that for the merits herof , thou wilt wipe away my sins , thou wilt remit the penalty and crime , & purifie my soule from the reliques of sinne , and bring the same at length to eternall life , Sweet Iesus in satisfactiō for my sins , I offer vp vnto thee thy most cruel dolors which thou sufferedst , when as the soldiers cruelly haled from thy body thy garment , sticking with clotted blood vnto thy flesh and bones , and renued againe al those wounds which thou hadst receiued in thy scourging : when as cast vpon the crosse , thou sufferedst thy hands and feete to be fastened with sharpe nailes to y● holy crosse , with so much violence , that al the articles and members of thy ioints were remoued from their naturall places : when as thy precious blood flowed from all thy members in no other sort than the springs from the ouerflowing fountaines . I offer vp vnto thee all and euery drop of thy precious bloud , and beseech thy mercy that for the merits therof , thou wilt blot out my sinnes : remit both the penalty and y● crime , & purifie my soule from the relikes of sin , and bring the same at length to euerlasting life . Most merciful Iesus , I offer vp vnto thee , thy bounty & meeknes , wherewith thou sustainedst the reproches and slanders of the reprobate , who wagging their heads scorned & mocked thee whilst thou praiedst for thē to thy Father . I offer vp vnto thee those horrible torments which thou sufferedst , when as thou wert altogether giuē ouer as a prey to al afflictions , tormēts and dolors : destitute of al internall or external consolation , and forsaken of God and man : and miserably affixed to a crosse betwixt heauen & earth , didst hang in y● midst of two most notorious theeues . I offer vp vnto thee thy intollerable thirst , wherewith thou wert afflicted on the crosse : and that humility and reuerence of thine , wherewith in hanging downe thy head , thou commendedst thy spirit to thy Father . I offer vnto thee that most holesome bloud flowing from thy side , & inforced by the soldiers lance . Al these things do I offer vp vnto thee , and for them giue thee most hearty thanks , humbly beseeching thee to forgiue me my sins , & to purifie my soule from al reliks of vnrighteousnes , & bring the same at length to eternall rest : where thou liuest & reignest with the Father & the holy ghost , world without end . Another praier for remission of sins O Omnipotent and eternal Father , God almighty , all mercifull : behold , I the most wretched amongst sinners , lying lowly , prostrate on y● ground before thy feete , confesse my most grieuous & many sins , wherin al my lifetime I haue hitherto offended thee , most mercifull Father . I acknowledge my great ingratitude , in that 〈◊〉 haue so lightly set by thy infinite & inestimable benefits hitherto bestowed vpon mee : as that amongst the rest thou hast shewed me so much loue & bounty , as to expect mee so long time , that conuerting vnto thee , I might repent , and escape my damnation and punishment in the bottomlesse pit of hell , as heretofore my sinnes haue often times deserued : nay , rather for that thou hast inuited mee so many waies to follow iustice : and that to the end I might follow thee , thou hast offered me thy grace and assistance . How often ( my most sweet lord ) hast thou stood before the doore of my heart , and knocked thereat by manifold inspirations , desiring that I would open the same vnto thee ? How often hast thou prouoked mee by thy benefits ? How often allured mee by thy bounties ? How often enforced mee by calamities & tribulations ? Notwithstanding , I haue alwaies repulsed thee from me , I haue resisted thee , I haue turned my backe against thee , yet thou of thy infinite goodnesse and patience , hast sustained mee . I confesse ( O Lord ) that iustly & deseruedly thou mightest haue cast me into the depth of hell : but for thy mercy sake , thou restrainest the force of thine ire , which after so many waies 〈◊〉 had increased against my selfe . Truly it is to be ad●…red ( O father ) yea it is very admirable , that my heart is not broken with griefe , as often as I weigh these things with my selfe : I am vnworthy to bee called thy creature , vnworthy that the earth should any longer sustaine me , vnworthy that the earth should afford me either succour or sustenance . It is infinitely to be admired at , that the elements & all creatures doe not at once rise vp against me , and reuenge the iniurie I haue offered to the vniuersall Lord of all things . Yet vouchsafe , O thou most mercifull Father , to be fauourable vnto me , and open the bowels of thine infinite pittie , and pardon me , in that I haue so long time deferred my conuersion vnto thee . Open vnto mee thy most benigne & Fatherly bosome , and giue mee that nutriment which thou wert woont to giue vnto thy Children . Humbly I beseech thee ( O Lord ) now at length , effect that in mee for which thou hast hitherto so long tune expected me . I confesse vnto thee ( O Lord ) with my whole heart and soule , that of all the sinners that are in the world at this present , I am the most grieuous : yet distrust I not thy goodnesse : for although my sins be many , yet thy mercies may not be numbred . O most louing Father , if thou wilt thou canst make me cleane : heale me ( O Lord ) and I shal be healed because I confesse my sins vnto thee . Remember thee of thy promises , which are sweeter then the hony and the hony combe , than which , nothing can be more comfortable vnto a sinner : For thou saiest by the mouth of thy Prophet , thou hast committed fornication with many louers , yet returne thou vnto me , and I will receiue thee . Wherefore ( O most mercifull Father ) cleauing and depending on this thy promise , I returne vnto thee with my whole heart , in such sort as by thy word thou hadst only called mee , and inuited mee alone vnto thy mercy . I know ( O Lord ) and I confesse my selfe to bee the wretchedest creature of thy creatures : for I am that prodigall son , that departed frō thee the Father of light , from whom all goodnesse proceeded : I , like the lost sheepe wandered far astray from the fold , who lewdly consumed that grace which thou so liberally hadst imparted to me . I left thee the Foūtaine of liuing water , and digged me Ceste●…ns , and drunke of troubled water , full of bitter consolations , & such as in short time are dried vp . For all consolations and al the pleasures of this world , vanish away like smoke . I left the tree of life , and fed on mast & cods , which were spurned and trodden downe by the hogs , following the passions and inordinate affections of my minde , & my beastly appetites : I departed from thee the chiefest good , and followed those earthly and transitorie pleasures , which ouerthrew mee : But now , O father , I beseech thee , forget thou these iniuries which I haue committed against thy maiestie : which I craue not for , in respect of the multitude of my merits , but by beholding the labours and dolours of thy onely begotten Son , which he suffred for my sake . And thou the onely begotten S●…nne of the eternall Father , my Lord God and Sauior , haue mercy vpon me : I cast all mine iniquities , all my iniurie , ignom●…e , ire , pride , auarice disobedience , impudencie , presumption , with all my other sins , wherby I haue prouoked thy wrath , into thy lenitie , clemency , & sacred wounds , wide open to yeeld mee refuge . I giue my selfe wholy vnto thee , and commend my selfe wholy to thy grace : for thou art my hope , my helpe and my strength . As much as my sins trouble and confound me , so much doth thy goodnesse , and the infinite merits of thy passion rei●…yce and comfort me . My sins although in themselues they be grieuous in weight , and infinite in number , yet in comparison of thy mercies , they are light and few . Under this confidēce I come vnto thee , and confesse my sinnes vnto thee , hoping that thou wilt not destroy him , whom thou hast created according to thine owne image & similitude , and for whose loue , thou madest thy selfe partaker of our nature , bloud and flesh . I trust I shall not bee condemned by thee , whom thou hast redeemed as it were with so incomparable a price , with so many labours and dolors : To thee be all honour and dominion for euer & euer . Amen . Another most deuout praier for remission of sinnes . O My best beloued Iesus , I a●… that wretched & vnhappy sin ner , that hath inflicted thee so many woun●…s , and crucified thee a●…ew by my sinnes , ahlas too many and too mighty . Behold yet how I pre sent my selfe before thee my father and iudge , being guilty of so m●… crimes , & accountable for so ma●… sinnes , beseeching thee through the bowels of thy mercy , that all thy wounds may once more bee opened in the sight of the Father , & may flow into my miserable & vncleane soule , soiled and infected with so many sinnes : not suffering them to be closed before they haue throughly washed and perfectly cleansed me . O sweet Iesus , turne not thy face from me , but ouerflow me with thine infinite mercy , and behold me with the eies of thy pitie , wherewith thou beheldst Mary Magdalen at the feast time , Peter in the Bishops palace , & the theefe on the Crosse. Giue mee the true knowledge of my sinnes : giue me the iust griefe : receiue me into the paradise of thy grace : wash mee in thy reaking blood , and quicken me by thy precious death : pardon me , and take from me , whatsoeuer my heart wrongfully possesseth : beecause thou thy selfe hast said , if I bee exalted from the earth , I will draw all things to me . For which cause I pray thee , O thou redeemer of my soule , draw mee vnto thee , and cleanse me from my hidden sins . O true light , illumine the darknes of my minde . O consuming fire , burne in me all my sinnes and iniquities . Come and vi●…t my sick soule : cleanse my conscience , and make me thy gratefull Tabernacle . O deerest beeloued Lord , spred for my sake on the tree of the Crosse , draw mee out of the suds of my sinnes : embrace mee , kisse mee being clensed from all s●…aine of my wickednesse . O noble cluster of grapes , pressed in the wine-presse of the Crosse , hug my soule with thy naked , but faire armes distained with bloud . Grant also that thou maist bee embrac●… in like sort by the same , and 〈◊〉 a handfull of Mirrhe thou ma●… rest betweene her teates . O th●… nailed and pierced souldier , ho●… cruelly wert thou wounded in t●… warre vndertaken in my behalfe How strongly didst thou fight fo me , thou triumpher ouer the wor●… and the diuell , who by thy death diddest conquer death , and by t●… precious blood , didst expiate f●… all the sinnes of mankinde ? O●… what shall I giue thee for all th●… which thou hast bestowed vp●… mee ? All that little that I haue , I offer it wholly vnto thee , name●… my spirit , that thou maist rest 〈◊〉 the same : my soule , that it m●…●…oue thee : my body , that it m●… serue thee . O noble Pellican , that nou●… shest thy yong ones with thy hea●… blood , so feed my soule , faint●… for hunger and spirituall thirst , nothing else may be sauourie vn●… the same : neither that she may d●… sire to take any thing , but to ea●… thy flesh , and drinke thy blood O mellifluous riuer of celes●… delights , ouerflow all my inward parts , make me drinke , and grant that I may bee dead to all other creatures , and aliue to thee onely . O glorious myrrour of the incomprehensible Trinitie , on which all the Angels and Saints desire to contemplate , alas how cruelly wert thou intreated for my sake ? There is neither forme nor beauty in thee ; thou becamest a by-word of men , and the scorne of the multitude . O make mee partaker of that incomparable treasure of thy precious ransome wherewith thou redeemedst mee : open the treasurie of thy merits , and pay all my debt : make mee such a one in this world , as thou woulddest haue me in the world to come , where thou reignest with the Father and the holy Spirit God , world without end . Amen A most godly praier and oblation , wherein man offereth himselfe vp vnto God , requiring , that the tyranny of his vices expelled , God hereafter may reigne in his soule , and dwell therein , and so worke in it those fruits which pertaine to newnesse of life . O My God , O my loue , O my hope , O all my refuge , and all my desire , O Father of mercy and God of al consolation , as oft as I cōsider with my selfe in what state I was somtime in how many dangers of perdition I haue escaped , from how many euils thou hast deliuered me , whē I was dead in my sinnes , and lay buried and couered with the stone of my inueterate custome of offending : such a hope is quickened in me , that I cannot choose but aske at thine hands ( O Lord ) all such things as are necessary for my saluation . For I am thy workmanship : thy hands haue fashioned me , O Lord despise not therefore the worke of thy hāds . For why should I doubt that thou wilt giue mee all thy goods , that hast daigned to take on thee all my euils ? I will therefore say with the Prophet : I will trust in thee , O Lord , I will reioyce and be glad in thy mercie . But because hope is not secure without obedience , as one of thy friends saith , Offer the sacrifice of iustice , and trust in our Lord : I beseech thee O most deere God , grant me that the hope of thy mercies may strengthen mee in the obedience of thy commandements , for no lesse is this obedience due vnto thee , than hope , than loue , and the other rest . Thou art my Emperor , my King , and my God , to whom Heauen , and earth , the Sea , and all that is therein do obseruance : which haue neuer broken thy lawes , but alwayes obserued thy commandements . Grant mee ( O Lord ) that with no lesse dutie than all other creatures , I may bee obedient to thy holy will , by reason I am bound vnto thee in more offices of dutie than they are : vouchsafe , O King of Kings , that I may obey thee : and may neuer decline from the prescript of thy law . Reigne in me , O Lord , and suffer not the world , neither the Prince thereof to gouerne in mee any longer : let not the flesh hold mee captiue , neither mine owne will , but thine . Let all these tyrants , intruders vpon thy possession , theeues of thy glorie , & wret●…hed subuerters of thy iustice flie and forsake me . Gouerne thou onely in mee , O Lord , that I also may reigne with thee whose Kingdome shall haue no end . Come O thou mercifull Father , take away the scandalles of thy Kingdome ; driue away sinne from my soule , that thou maist reigne therein , who oughtest to gouerne the same : For auarice commeth and challengeth to himselfe an inheritan●…e therein : boast desireth to rule therin : pride will be my King : lech●… saith , 〈◊〉 will reigne : ambition , detraction , enuie , wrath striue in mee , for mee , which of them seemeth to haue the chiefest title & prerogatiue ouer me But I ( as much as in mee lieth ) resist them , I impugne as much as I am helpt I surrender to thee my God : I defend my selfe for thee , because I acknowledge my selfe to bee thine owne , I esteeme thee for my God , and my Lord , saying , I haue no other King but my God. Come therfore ( O Lord ) destroy them in thy strength : thou shalt rule in me , for y● art my very King and my God , who sendest saluation to Iacob . No other lawes , no other prescripts shall haue place in me , but thine : no other name , no other Scepter except thine shall be adored in me , that thy will may be done in earth as it is in heauen . O Lord when shall that day be , when I shall bee freed & deliuered from these tyrants ? what ? no other voice but thine , shall be heard in mee . When shall my heart bee cleansed ? When shall the forces of mine enemies be so defeated , that no contradiction may hinder mee in the obseruation of thy commandements ? When shall the force of mine enemies be so broken , that no force may be found in me contrary to thy law ? when shall this sea bee calme ? when shall this heauen wax cleere ? when shall my affections bee so bridled , and my passions so subdued , so that no flouds , no clouds , no troubles may bee found in mee that may disturbe thy kingdome in me : but that I may euery way enioy happy peace , secure tranquillitie , and obseruance of thy lawes ? Giue mee ( O Lord ) this obedien●…e , or ( to speak more aptly ) giue mee that authority and emperie ouer my heart , that vpon my becke it may neuer rebell against thee , but in all things bee subiect vnto thee . But euen as I am alwaies boūd to obserue & obey thee , so also both profit doth perswade , & equ●…ty require that I offer my self wholy vnto thee , & sacrifice my self vnto thee : for whatsoeuer I am I am all thine . Thine I say am I , vpon most iust titles : thine , becaue thou didst create me , & gauest mee that being which I enioy : thine because in this being thou hast conserued mee , and plentifully furnished mee with the benefits and offices of thy prouidence : thine , because from thraldome thou hast set mee at libertie , not with gold or siluer , but redeeming mee with the ransome of thy most precious blood . Finally I am thine , because thou hast so often bought me , as thou hast deliuered me from any sinne . If therfore vpon so many groūds I am thine , & thou likewise art my King , my Redeemer and deliuerer : Behold I turne vnto thee , that I may yeeld thee that which is thine owne : that is , I yeeld my selfe vp vnto thee as a perpetuall bondmā and slaue . Behold I giue thee the keyes of my liberty , the dominion ouer my will , that hereafter I neither bee mine owne , neither any other mans , but altogether thine : that I may not liue to my selfe , but to thee : not serue my selfe but thee , so that whether I eat or drinke , or whatsoeuer I do , I may referre al things to the glory of thy name . I stay my selfe for thee , I deliuer my selfe vnto thee , that thou maist dispose of mee as of thine owne , and that according to thy good liking and pleasure : whether it please thee that I liue , or y● I die : whether I bee whole , or sicke : whether rich or poore : whether praised or reprooued : in all things I offer and deuote my selfe vnto thee : I resigne my selfe into thy hands : I renoūe the right & possession of my selfe , that hereafter I be not mine owne but thine , vntil that which is thine by right , may be made thine by my will , & that not once nor one day , but alwaies & euery where . Amen . The second prayer of the penitent . O Lord , thou that createdst me , my only God , my onely Lord , thou art my creator and my redeemer , in whom I hope , from whom I expect al those things which are requisit for my soule . Thou forsakest not those that trust in thee : thou art my sweetest , my bountifullest , my liberalest God : thou art the father of light , from whom all good things proceede , and euery perfect gift descēdeth frō aboue vnto mee . Thou createdst me whē I was no thing : thou redeemedst me when I was created & lost : thou restoredst vnto me the Seale of innocencie which I lost , in my first baptisine : Thou sauedst mee after I had receiued the knowledge of the truth , voluntarily sinning againe , & almost shipwrackt in the seas of this world , by the sacred anchor of true repentance : and all this of thine owne will and meere grace : for if by my good deedes I had preuented thee , where is that which thy Prophet saith , his iustice preuented mee ? If I had done any good worke whereby I might deserue thy mercie , where is that of thine Apostle : Through grace you are saued by faith , and not of your selues , for it is the gift of GOD ? If my loue preuented thee , how is that true , Not because wee loued him , but for that he first loued vs ? If without thy helpe , and by our owne vertue we follow thee where is it that thine onely begotten Sonne saith , Without me can you doe nothing ? and no man can come vnto mee except my Father draw him ? All that therefore which I haue , all that which I am , it is of thy grace , thy gift , thy liberalitie and mercie , so that but in thinking I could not preuent the gifts of thy good works by my vertue : For we are not sufficient , to thinke any thing of our selues , as of our selues , but all our sufficiencie is from thee . What therfore shall I do , wretched , naked and poore , that I am ? I am weake and lame , but by thy gifts and benefits , rich and wealthy : I sailed by the sea , but a tempest arising , my ship was drowned , m●… riches perished , my wares at one misfortune l●…st . By thy bounty ( although I suffered ship wrack ) I my selfe escaped , my soule being saued by the helpe of one planke , swam to land . But what now shall I do ? I haue not whereon to liue : and through infirmity I can get nothing . The onely remedy that is lest me , is to beg : but who is so liberall that hee will , or so rich that hee can helpe a caitife so miserably poore , but thou onely ( O God ) ●…enigne and mercifull , rich and omnipotent ? To thee therefore , do I cry , to thee do I cal : at thy gate , without ●…rmission , will I beg . But heere once againe my conscience terrifieth mee , shame and modestie reclaimeth : for what soeuer I possessed before , and now haue lost , all that was thine , that thou hast trusted mee with , for all that as yet I stand indebted vnto thee : moreouer I offended thee , I did thee wrong , 〈◊〉 abused thy blessings to thy dishonor . What impudency shall it therefore be in me , to aske new fauours at thy hands ? shall I therefore despaire ? shall I therefore say with Cam , my iniquitie is more than may be remitted ? shall I therefore bee a vagabond & an outcast from the land of the liuing ? nothing lesse : for I know that my God and my Lord is mercifull and compassionate , long suffering and of great mercy . I know that my Lord is bountifull and of much mercie , & fauourable to such as offēd . I kn●…w that after he had seene his seruant that ought him ten thousand talents , humbling himselfe , he forgaue him the whole debt . I will therfore say in like sort with that seruant : Lord haue patience with me , & I will pay thee all . But how shall I restore vnto thee , O Lord , except thou first giue mee ? and to whom shalt thou giue but to him that beggeth at thy hands ? and who dare not aske , when as thou so liberally inuitest all men saying , Come vnto mee all you that labour and are burthened , and I will refresh you : come all ye that thirst vnto the waters : and those that want mony , hasten , buy and eate : Come buy without money , and without any exchange , Wine and milke . Incited by this so bountifull prouocation of thine , behold I come vnto thee , and beseech thee , that thou wilt giue mee the meanes to satisfie all that which I ow thee : and namely giue mee thy grace , duely to adore thee , serue thee , praise thee , and yeeld thee that due reuerence and honour that belongeth vnto thee : that I may giue thee thankes for thy benefites , loue thee with all my heart , put all my trust in thee , obey thy commaundements , offer my selfe wholie vnto thee , commend my selfe into thy hands , and that I may learne to aske these or such like graces from thee : that outwardly before mine eies , and inwardly within my heart , the glorie of thy Name , and the saluation of my soule , like a white or marke , may continually bee prefixt before me . I beseech thee also ( O Lord ) to graunt mee the remission of my sinnes , true contrition and pennance : giue mee grace , that I neuer hereafter offend thee , either in those sinnes , which were hitherto familiar vnto mee , or any other whatsoeuer . But especially ( O LORD ) I require the grace and strength at thy hands , that I may chastice my flesh , refraine my tongue , mortifie the inordinate appetites of my heart , and recollect the dispersed and wandering thoughts of my imagination : that so reformed both inwardly and outwardly , and made a new Creature , I may deserue to bee a liuing and gratefull Temple , in the which thou maist rest and make thy biding place . Giue mee those vertues also , wherewith that thy habitatiō may not onely bee purged , but also beautified , such as are the holie feare of thy name , firme hope , perfect humility , entire patience , prudent discretion , pouertie of spirit , exact obedience , continuall fortitude , and diligent alacritie in all those things , which appertaine to thy seruice and honour : and aboue all , ardent charitie , as wel towards thee as towards my neighbour . But because I know my self vnworthy of all these , and vndeseruing any of them , remember I pray thee , O Lord , thy old mercies : remember that thou desirest not the death of a sinner ( as thou thy selfe testifiest ) but that hee bee conuerted and liue : remember that thine onely begotten Sonne , came not into this world to cal the iust , but sinners : remember what hee did , and how much hee suffred from the day of his Natiuitie , till the time hee died vpon the Crosse. Al which I offer vnto thee O most mercifull Father , that they may be a sweete smelling sacrifice for my sinnes , and not for my sinnes onely , but for all other my necessities also . For whatsoeuer , I pray , and whatsoeur I pleade for , that do I aske in his , not in mine owne name : for it is said of thee , that thou honourest the fathers in their children , and sparest one for another : euen as Dauid in times past honoured Mephiboseth for his Father Ionathans sake . Honour thou thy onely begotten Sonne in like manner in me , doing good vnto me for his sake , because hee is my Father , and my second Adam , and I his sonne although disobedient & ill-nurtured . Looke vpon mee , O Lord , because I flie vnto thee , come to the gate of thy mercie : to thee doe I lay open my pouerty , to thee shew I my wounds , because thou art my true Physition , I powre out my soule before thee , and inflamed with the spirit of Dauid , I crie vnto thee saying : Incline thine eares , O Lord , vnto me , and heare me , because I am poore and in necessitie : Keepe my soule , because I am holy : saue thy seruant O my God , that putteth his trust in thee , haue mercie vpon mee , O Lord because all the day long I cry vnto thee : glad y● soule of thy seruant , because vnto thee , O Lord lift I vp my soule : for y● O Lord art sweete and mercifull , and many are thy mercies to those that call vpon thee . Open thine eares , O Lord , vnto my praier , & heare the voice of my cry : In the day of tribulation I cried vnto thee , and thou didst heare me : leade me ( O Lord ) in the way , and direct mee in thy truth : let my heart reioyce , that I may feare thy name . I will confesse vnto thee ( O Lord my God ) with my whole heart , and I will praise thy name for euer and euer . Amen . A most deuout meditation , & most profitable before the Communion , whereby the soule is excited to the feare and loue of God. VVHo art thou my Lord , and who am I , that I dare ap proch thee ? What is man that hee can receiue God vnto him , his maker & Redeemer ? What is man in his nature , but the vessell of corruption , and rottennes : the sonne of the diuell : the heire of hell ? the worker of iniquitie ? the contemner of God ? and a Creature vnfit for all goodnesse : and apt and prompt to all wickednesse ? What is man but a creature miserable in all things ? in his counsel blinde ; in his actions incōstant : in his appetites vncleane : in his desires vnconstant : in euery worke of his , litle : in his owne eies , great : see Lord , see what I am . But thou my God , who & what a one art thou ? Thou art great , with out quantitie : good , without quality : wise , without measure : and eternall without time : Thou art omnipotent in vertue : infinite in wisedome : admirable in counsels : terrible in iudgements , perfect and absolute in all vertue . How therefore dare so vile and vncleane a creature as I am , approach and touch a GOD of so great maiestie ? Behold the moone also shineth not , and the stars are vncleane in thy sight . The pillars of heauen tremble and quake at thy becke : Those celestial Seraphins clo●…ke their wings , and in thy presence confesse themselues to bee butterflies , & most abiect wormes . What boldnesse therefore , & what rashnesse is it for a most vile man , the abiectest creature vpon earth , to dare so much , as but to looke vpon such a Lord ? Holy Saint Iohn Baptist , sanctified in his mothers womb , durst not when he baptized our Lord , touch the crowne of his head : yea he profest himselfe to be vnworthy to vnloose the latchet of his shooe ? The Prince of the Apostles , exclaimed saying : Depart from me ( O Lord ) for I am a sinfull man : & shall I that am the notorious sinner of all men not feare to approach thee ? If it were vnlawfull for any man to eat the Bread of proposition ( which were onely but a shaddow of this profoūd mystery ) except him that was clean and sanctified : how can I bee secure who eate the bread of Angels , where notwithstanding I am so farre off from all sanctite ? That pascall Lamb which was a type & figure of this sacrament , according to the commandement of God , was to bee eaten with vnleauened bread , and wild Lettuice , and they that did eate the same , ought to haue their loines girt , & their shooes vpon their feete . Ah , how shall I dare to come to this true Pascal Lambe , who haue none of these preparations ? For what thing else is the vnleauened bread , than Purity without the leuen of malice ? And what the bitter Lettuice , but vehement contrition ? Where is the puritie of my reynes ? where of my feete ? that is , the cleannesse of my holy desires ? I feare ( O Lord ) and vehemētly suspect , lest I should bee excluded from this table if any of those preparations should bee wanting in me . From this table was he reiected or rather repulsed who came without his wedding garment , that is , without charity : and being bound hand & foote , hee was cast into exterior darknesse : what other thing expect I now , if I shall intrude my selfe to this banquet without this vesture ? O diuine eies , to whom all the cranies & corners of my soule are open and manifest , what shall become of mee , if I present my selfe naked & boide before thy presence ? To touch the Arke ( which was only but a figure of this sacramēt ) it was so great an offence , that Oza the priest stretching out his hand to vphold the same , being ready to fall , & supporting it , was strooken with suddain death : how can I thē choose but feare , and suspect the like penalty , if vnworthily I shall receiue that , of which the Arke was onely but a figure ? The Bethsam●…tes offended in no other thing than for that they had too curiously beheld the Arke of the couenāt , when as it was caried through the confines of the countrey : & yet God was so displeased , that , for that only cause of the people he slue seuenty men , and of the common sort fiftie thousand . But O most merciful Lord , how much more worthy is this sacrament thā the Arke of the Couenant : and how much more dangerous is it to receiue thee , than to see thee ? Not without reason therefore ought I to bee afraid and tremble as often as I come to receiue a Lord of so great maiesty & iustice . And if there be so many causes why I ought to feare thy greatnes : how many reasons should there bee of feare , if I weigh the mu●…itude of my sinnes ? For I call to remembrance O Lord many grieuous sins of mine , whereby I haue in this world offended thy diuine maiesty . The time was , somtime ther was a time ( thankes bee giuen to God that the time is not now ) whē I loued not that thine infinite beuty , but buried it in deepest obliuion : when the dust of thy creatures was more estimate with mee , than the treasures of thy graces , and y● hope of thy eternall glorie . The Lawes and rules of my life were my desires & inordinate appetites , I had no care of thee : I shewed thee no reuerence , because I knew thee not . I am that foole that said in my heart there is no God : for so dissolutely for a time did I liue , that in my matters I did professe that I beleeued thee either to be nothing , or to be of power to do nothing . I did not labor to insinuate my selfe into thy-loue : I feared not thy iustice : I set light by the breach of thy lawes : I yeelded not that thankes which I ought although I knew thou wert present in all places , yet was I not ashamed securely in thy sight to commit sin , yea and that very grieuously . Whatsoeuer mine eies desired , that made I lawful vnto them : neither did I restraine my heart 〈◊〉 crossing the incontinent delights thereof : and what kinde of wickednesse is there , wherewith my soule is not distained ? what else was my whole life , but a continuall war against thee ? what else but a receiuing of torments and passions of my whole life ? How often haue I for a momētany pleasure , or a trifling gain , like a second Iuda●… , so●… thee ? And now comming to receiue thee , what els doe I , but prepare thee a kisse , with Iudas , by which I may betray thee , whom I haue already sold ? What else haue I done , when other waies I com●…icated , but that with the souldiers I haue mocked thee , & insulted ouer thee , here bowing my knee and adoring thee , there beating thy blessed head with a reede . How shall I therefore dare to receiue thee ( O my Lord ) in an estate so vncleane and wicked ? How can I be so rash to inclose thy most sacred body in the den of dragons & the nest of vipers ? What other thing else is the soule of a sinner , than a dwelling place of diuels , a ●…est of beasts , a hog-stie and a sink of all iniquitie ? How canst thou rest heere , O Lord , who art purity of the purest ? and thou that art the fountaine of all beauty , how canst thou dwell in a place so abhominable ? What participatiō is there betweene iustice and iniquitie ? or what societie betweene light and darknesse ? or what conuention betweene Christ & Beliall ? O flower of the field ! O Lillie of the vall●…s ! O bread of Angels ? how art thou now become the fodder of beasts ? Why giuest y● this diuine meate vnto dogs ? and castest these precious pearles before swine ? O louer of pure and cleane soules , who feedest among the lillies , till the day spring , & the shadowes depart what foode may I giue thee in this my heart , where nothing groweth but thornes and briers ? Thy bed is of the wood of Lib●… , the pillers thereof are guilded , th●… pillow is of gold , and thy foot●…pace of purple : in the bed of my heart there are none of these to bee found : what seate therefore shall I prepare for thee there when th●… enterest ? what bed shall I ma●… ▪ Thy most holy body taken fr●… the crosse , was wrapped in a cleane and faire sheete , & put into a new Sepulchre , in which no man had bene before times buried : but what part of my soule is cleane ? what no●…e is there that is new , whe●… I may bury thee ? what is my mouth others than an open Sepulchre , from whence there ●…ueth nothing but the stinkes and impurities of my sinnes ? What is my hart : but 〈◊〉 fountaine of most euill appetites and desires ? What is my will , but a house and resting place of the Diuell ? How therfore shal I dare to approch thee , receiue thee , or kisse thee with my impure lips ? There is not one corner in my soule which is cleane and pure , & which hath not too often times bene prophaned by diuers kinds of sinnes . I haue not a cleane and new Sepulcher in which I may hide thee . O thou my redeemer and Sauiour , I am ashamed as often as I see my selfe in this estate : I blush whē I consider in what sort I come to this thy worthy and royall banquet , in what maner I intrude my selfe to embrace my celestial spouse , who againe standeth ready to receiue me fauourably . Another part of this Meditation . I Acknowledge ( O Lord ) I acknowledge my great vnworthinesse , and yet thy most great mercie is not hidden from me : this it is that maketh me bold and confident to come vnto thee , howsoeuer I am . For the more vnworthy I come vnto thee , by so much the more art thou glorified , if thou repulse mee or persecute a creature so vncleane with thy displeasure . O Lord , thou art not wont to shake off sinners , but to call them , and conuert them vnto thee : Thou art he that saiest , Come vnto me all ye that labour & are laden , and I wil refresh you : And in another place , The whole haue no need of a Physition , but such as are sick . Of thee is it publikly said , that thou entertainedst Publicans and sinners , & didst eate with them . O my God thou hast not changed thy nature , which then thou hadst : for which cause I firmely beleeue that thou as yet dost call them from heauen , whom then thou didst call vpon the earth . For which cause I likewise allured by that thy fatherly summons , come vnto thee , groaning vnder the burden of my sinnes , and thou shalt vnloade me : I come laboring and ouer-charged , and thou shalt refresh me : I come like a patient to my Physition , and thou shalt heale mee : like a sinner to the fountaine of iustice , and thou shalt iustifie mee : Thou receiuedst sinners , and eatest with them , and thy meate is to conuerse with them : and thy delight is to be with men . If thou take so much delight , O Lord , in such banquets , behold thou hast heere a grieuous sinner , with whom thou maiest eate thy bread . I verily beleeue , O my Redeemer , that thou tookest more delight in the teares of that publike penitent , thā in the sumptuous feast of that proud Pharisee , for which cause thou neither despisedst her , neither reiectedst her from thee as an adultresse , but rather most bountifully receiuedst her , forgauest her sinnes , defendedst her against the reproches of her calumners , & for a few drops of teares , pardonedst her many sinnes . Behold O Lord , here is a new matter of greater glory offred vnto thee , a new occasion : behold heere lieth a sinner who hath far more sinnes , and yet fewer teares : shee neither was the first nor the last , whom thy mercie suffered : many such like things hast thou done , O Lord , and many the like as yet remaine for thee to do . Enter now , O Lord the number of them that beginne thy worke receiue him into fauor , who hath more grieuously offended thee , and that lamenteth his offences . This penitēt hath not so many teares as may wash thy feet , but thou hast shed so much blood as sufficeth not onely to cleanse mine , but also the sins of the whole world . Bee not displeased , O my God , that being such a one as thou seest I am , I dare preas●…e into thy presence . Remember that thou wert not displeased with y● poore womā which trauelled with a flux of blood , and secretly came vnto thee , seeking remedie of her infirmitie , and taking thee by the hemme of thy Uesture ; but rather didst praise her , and comfort her , saying : Daughter bee comforted , thy faith hath made thee whole . Behold I y● haue a greater & more perilous flux of blood , and am lesse curable , what shall I doe ? whither shall I turne me , to whom shall I goe , but vnto thee ( O LORD ) that I may obtaine the benefite of health ? My Lord , thou hast neither changed thine office , neither that custome and nature which thou wert wont to haue , when thou werst cōuersant with vs vpon the earth , although now thou art ascended into heauen , and seemest to bee farre distant from vs. For if thou hadst bene changed , wee had neede of another Scripture and Gospell that might teach vs now what wee should beleeue of thee , and what to hope from thee being now res●…ant in heauen . I reade in the holy Gospels , that such as were sick flocked vnto thee & that the whole multitude sought to touch thee , because a vertue came frō thee that healed all men : Leapers came vnto thee , and thou stretchedst thy blessed hands , and clensedst them . The blinde came vnto thee , the deafe , the sicke of the palsey , they that were possessed by diuels . Finally , all the monsters of this world ranne vnto thee , and to none of these didst thou denie thy helpe . In thee onelie is saluation , in thee is the medicine , and remedy of all euils . Thou art more readie to giue saluation , than they to aske it . Whither therefore shall we goe ( O Lord ) in our necessities but vnto thee ? for I know my God , that this Sacrament is not onely their food that are whole , but their medicine also that are sicke & weake : not only the strength of the liuing but the resurrection of the dead : it not onely recreateth and delighteth the iust , but healeth also , and purifieth sinners , Let euery one come hither and take part of that which he thinketh most holsome for himselfe : let the iust come and eate , and reioyce in this table , and let the voice of their confesson and praise sound in this holsome challice . I can no waies be without this mystery : I can no waies liue without the same : and whatsoeuer I am , I cānot be excused , if I receiue it not : for in euery place and in euery thing , it is necessary for me . If I be sicke , here shall I be healed : if aliue , here shall I be comforted : if dead , here raised againe : if I burne with diuine loue : heere shall I bee more inflamed : if I bee but luke warme , here shall I be set on fire . I will not feare , although my LORD shall finde mee blinde , because he giueth sight vnto mee : I will not feare , although I see that I am fallen , for hee lifteth them vp that are fallen low . I will not flie from his presence as once Adam did , although I be naked , for he can couer my wickednesse : I wil not hide me , although I seeme vncleane and full of sinne , for hee is the fountaine of mercie : I will not be ashamed although I am poore : for hee is the Lord of all liuing things . I am not much mooued if hee shall interpret my boldnesse to bee his iniurie : but I thinke I shall giue him occasion of greater glory , that beeing more wretched than al other liuing creatures , y● greatnes of the diuine mercy may more cleerly appeare in mee in that , that he will helpe me . His darkenesse that was blinde from his birth , attēded on the glory of God , for he was borne blind , to the end that the works of God might bee manifested : so also the misery of my condition shall serue him , because in the same , the greatnesse of his bounty shall bee beheld , namely , if hee who is so mighty vouchsafe to succour so miserable and poore a creature , & that especially whereas heerein there is no regard had of mee , but onely for the merits of our Lord Iesus Christ : for which cause y● eternall Father giueth vs good things , & adopteth vs for his children , & taketh it in good part that th●…y are wont so to be esteemed . I pray thee therefore most humbly , & beseech thee at this present , my God y● Father of our Lord Iesus Christ , that as that most holie King Dauid admitted Mep●…boseth weake and lame to sit at his table , because he was the son of his great & deerly esteemed friend Ionathan , intending hereby to honor his son not for y● son himselfe sake , but for the merits of the father : so let it be pleasing likewise to thee ( O Father ) to admit me a poore and vncleane sinner to thy most royall banquet , not for my sake , but for y● merits and honour of thy singular friend ●…esus Christ our Lord and Sauior , who hath regenerated vs on y● tree of the crosse which so many labours and dolors , to thy glory and honour : who liueth and reigneth with thee , world without end . Another prayer before the Communion . I Praise thee & thanke thee , most sweet Lord Iesus my Sauior & redeemer , for thy so many benefits which thou hast vouchsafed to bestow on mee most vile and wretched sinner . I yeeld thee thankes , O Lord , for all the mercies which thou vsedst towards man-kinde , especially in the mystery of thy incarnation , namely in thy natiuitie , circumcisiō , presentation in y● temple , flight into Egypt , in thy fasting and temptation , in thy labors and many iournies , in thy preachings & persecutions in this world , in the torments and dolors of thy bitter passion , and for al that which thou sufferedst in the flesh for me . But in especial I giue thee heartie thankes for thy vnspeakeable charitie , which mooued thee to suffer for my sake , which verilie amongst all thy works is the greatest without any comparison . Moreouer , I yeeld thee all thanks that is possible , for that thou daignest to admit mee to thy most holy Table , & make mee partaker of thy selfe , and all thy merits , and the inestimable treasure of the passion . O my GOD and Sauior , with what offices of dutie shall I recompence this new and vnheard-of kinde of mercie ? Who art thou , and who am I , that thou the Lord of most high maiestie , daignest to enter into dirt , and this earthly tabernacle ? O Lord , holinesse becommeth thy house for euer and euer : why therefore commest thou into my house , which is abundantly stored with iniquitie ? Heauen is thy house , and thy seate , and the earth the footstoole of thy feet , because the glorie of thy maiestie filleth both heauen and earth : how comes it therfore to passe that thou doest not abhorre to lodge in so vile an hospitall ? Is it therefore to bee thought ( saith Salomon ) that truly God dwelleth on earth ? For if the heauens , and the heauen of heauens bee not able to containe thee , how much lesse this house which I haue built ? O admirable thing ▪ hee that sitteth vpon the Cherubins , and beholdeth the depths , now humbleth himselfe euen vnto the lowest , and maketh his seate in the lowest places . It seemed little to thy goodnesse that thou didst appoint y● Angels to our ministerie , but thy selfe wouldest come vnto vs , & enter into our soules , that there with thine owne hands , thou mightst worke the act of our saluation . There dost thou visit the sick , raise such as are fallen , teach the ignorant , reduce such as are straied out of the way . What need many words ? Thou art he that curest our wounds , and healest our infirmities , not by an other mans hands , but thine own : not by medicines fet from afarre , but with thine owne flesh and blessed blood , dost thou medicine vs. O true Pastor , how abundantly hast thou discharged thy promises which in times past thou madest by thy Prophet ? saying , I wil feed my sheepe , and I will make them rest . But who shall bee worthy of this grace ? who can merit this benefite ? only thy mercy , O Lord , can make vs worthy of so infinite benefits . And because without the same , no man can bee worthy , O Lord , let the same bee fauourable vnto mee , let it make me partaker of so many mysteries , let it make mee thankefull for so inestimable a benefit : O Lord with thy grace supply all my defects , forgiue me all my sins thorow thy mercie . Let thy spirit prepare my minde , thy merits enrich my pouerty , & thy precious blood clense all the blemishes of my soule , and wash out all the staines of my life ; that I may worthily receiue this most reuerend sacramēt . My soule reioyceth & is glad , o my God , as often as I remember that notorious miracle , wherin in time past , a dead man raised a dead body , by the only means of touching . For if the body of a dead Prophet could do so much , what cannot the liuing bodie of the Lord of Prophets doe ? I am assured O Lord , that thy power is not of lesse value than that of thy Prophet , and my soule is no lesse dead , than the body of that mā , neither is this touch of lesse efficacie than that : why therefore should I not expect the like benefit in my selfe ? why should a body begotten in sinne , doe more mirecles than a body conceiued by the holy ghost ? Why shall the body of the seruant haue a greater prerogatiue , than the body of the maister ? Why shall not thy body raise my soule , sanctified in thy blood , which cleaueth and is ioyned vnto thee by faith , when that raiseth those bodies which it toucheth ? And because this body was raised , not requesting life , but by the onelie vertue of the bones of thy blessed Prophet : let it bee pleasing to thine infinite mercie , O my God , since I request and beseech thee to giue me life by the meanes of this Sacrament , that I may not now line , but thou in mee . O good Iesu , by that thine inestimable charitie , which betraied thee for my sake , & made thee suffer an ignominious death ; I humbly beseech thee , that thou wilt cleanse me from all sin , adorne me with all kindes of vertues , and thy merits : and grant me grace that I may receiue this holy Sacrament with so much humilitie and reuerence : so much feare and trembling : with so much griefe and repentance for my sins : finally , with so much loue and charitie , as this most heauenly mystery doth require . Grant mee most mercifull Lord that puritie of intent , whereby I may worthily ha●…e accesse to thy mysticke table , to the glory of thy holy name , and the remedy of my infirmities & necessities : that strengthned by the vertue of this Sacrament , I may be able strongly to withstand mine enemies , to ouercome them , and to sustaine my selfe by that liuing meate in the spirituall life . Grant also by y● benefit of this Sacramēt that I may be made one with thee , and incorporated in thee : may inseparably cleaue vnto thee , being made one spirit with thee . Let this sacrifice bee my safetie , and this inestimable benefit of this Sacrament assist all men , as it is instituted for the health of them : & left vnto thy Church : who liuest & reignest world without end . Amen A most worthy meditation after the Communion . O My God and my Sauiour , how shal I yeeld thee cōdigne thankes , for that thou beeing the King of Kings , & Lord of Lords , hast not disdained to visit my soule and to enter the poore roose of my miserable cottage : and so to worke that both thou and I are one , and that by the means of the inestimable vertue of y● Sacrament . With what reward shal I requite such a benefit ? With what offices shal I remunerate thy so great goodnes ? with thanks may a miserable wretched , and poore creature giue for a gift so rich and precious ? For it suffised thee not in this mystery to make vs partakers of thy supreme deity , but thou wouldest also communicate vnto vs thy humanitie , together with all thy merits , which in the same , and with the same thou didst purchase for vs : for giuing vs thy body and blood , thou makest vs also partakers of thy holy treasure , and of all thy merits , which being on earth , thou obtainedst for vs. O admirable Communion ! O treasure to be equalled by no price , and as yet vnknowne vnto men O mercifull Redeemer of our soules ! with what more richer iewels , or greater riches couldest thou store vs , thā with this most blessed Sacrament ? Deseruedly , O Lord , didst thou say in the praier , which thou saidest about the houre of thy passion : I sanctifie my selfe for thē , that they also may bee sanctified in truth , namely after a new maner of sanctification , difficile to the sanctifier , and easie to the sanctified . For thine is the sanctity , O Lord : mine the fruit of sanctitie : thou didst labour , I receiued the reward : thou wert at the charge , I reapt the profite : thou art chastised , & I am pardoned for my sins : thou drunkest the bitter potion , & I with my selfe recouer my lost health : thy dolours , thy nayles , thy strokes , thy thornes , and thy precious blood , not shed by drops but by flouds , satisfied for me : thy teares wash mee , thy wounds heale me , & thy scourgings haue satisfied for me . O rich Communion ! O fraternity of infinit merits ! O traffique of inestimable treasure ! what stocke or summe haue we imploied in this partnershippe ? what haue we aduentured that the increase is so profitable vnto vs ? Why doth the sun illuminate the world ? why warmeth the fire the body , which is the obiect against it ? why doth the water coole that same ? The reasō is manifest , for these are their naturall properties ; for such creatures produce such effect : And it is thy property , O lord , to pardon ; thy custom to shew mercie , and that rather to others than to thy selfe . Thy goodnesse is ours , & that not ordinary , but infinit : for as the property of good is to be cōmon & communicatiue , so truly the chiefest good should also be chiefly diffusiue : & this hast thou done vnto vs , because thou hast wholy giuen thy selfe vnto vs. In thy birth , thou becamest our brother : in our nourishing , our food : in thy death , our redemption : in our ruling , our reward : finally , O my soule , if in one word thou wilt comprehend all these benefits , which this so admirable Sacramēt bringeth with it , consider that which this Lord brought into this world , when as becoming man he came into thy world . For when he entred into the world , he gaue the world the life of grace , with al those things which attend on the same : so also when he comes by y● Sacrament into our soule , hee giueth the same life of y● soule . O diuine food by which the sons of men are trāsformed into the sons of God , and by which the flesh is mortified in vs , that the deity may liue in vs : O sweetest bread , worthy to bee adored , nourishing the soule , not the belly : strengthning the heart , and not ouercharging the body : reioycing the spirit : & not troubling the vnderstanding : whose vertue doth moderate our appetites , killeth our selfe will , that the will of God may be more effectuall in vs. What thanksgiuing therefore shal I yeeld vnto thee : what praises shal I sing vnto thee ( O Lord ) for this thy benefite ? If the gratuitie ought to be answerable to the gift , what kinde of recompence I pray you will equall such a gift ? Thou saidst in times past to thy seruant Moses : Take the golden vessel , and hide it in the Arke of the couenant and it shall be kept there for future generatiōs , that they may see that meate which for forty yeares long I made you feede on in the desart . If y● so much esteemedst ( O Lord ) that corruptible meate which thou gauest thy people in the desart , that thou wouldest it should be kept with reuerence , in perpetuall remembrance of the same : in what account should that incorruptible meate be with vs , which giueth life eternall to those that eat the same ? I manifestly see that there is the same difference which is betweene the one meate and the other , as betweene the one benefit and the other : and that for that cause there ought to bee the same difference betweene the one gratuitie & the other ; that meate was earthly , this heauenlie ; that was of the bodie , this of the Soule : that gaue not true life to those that eat the same , this giueth eternall life to those that worthily receiue it . But why make I cōparisō betweene the one & the other ? For whatsoeuer difference is betweene the creature & the Creator , the same is betweene this and that meate . If therefore thou O Lord , require such remembrance , and gratuity for that thou didst nourish thy people with corporall and corruptible meate , what wilt thou require of vs whom thou nourishest with so farre better foode as the Creator exceedeth the creature ? there is not any praise nor thanksgiuing which is worthy this benefite . When as therefore I neglect mine owne forces & faculties , neither can I finde way or meanes to pay thee that which I owe thee , there is no other remedy left for me , than with the Prophet to take that cup of saluation , and call vpon the name of our Lord : that is , not to remunerate that benefits that are past , but to aske new , & to require grace vpon grace . I beseech thee therefore ( O Lord ) vouchsafe that I may receiue this Sacrament in satisfaction of all my sinnes , and amendment of my former life : that being repaired in me by the benefite thereof , whatsoeuer is fallen , whatsoeuer I wāt , let it be supplied : and grant that my pouerty may bee enriched by the benefits of thy graces . By that vertue of this sacrament , mortific in me whatsoeuer is displeasant to thy diuine eies , and make me conformable to thy will. Uouch safe mee ( O Lord ) that by this mystery I may alwaies perseuere in thee , & may continually and perfectly loue thee , & that I may be alwaies continually vnited & coupled vnto thee , to the honour of thy holy name . Be fauourable ( O Lord ) vnto all my offences ; and not mine onely , but all others . Grant the Heretikes & Schismatikes may returne to the vnitie of thy Church : illuminate the Infidels that they may know thee : help all those for whom I am bound to pray Comfort my father , mother , brothers , and sisters , friends , and enemies , with all those that haue euer done me good . Bee mercifull vnto all those for whom thou sh●…dest thy most precious blood . To thee be all praise , honour , vertue , and glory , who liuest and reignest world without end . Amen . Prayers and thanksgiuings after the Communion . The first Praier . I Giue thee thanks , O Lord , holy Father , omnipotent and eternall God , that thou hast vouchsafed to sat●…ate mee a wretched sinner , and thy vnworthy seruant , not for my merits , but onely for thy mercie sake , with the precious body and blood of thy Son our Lord Iesus Christ. And I beseech thee , that this holy Communion may be vnto me not guiltines to procure punishment , but a fruitfull intercession of pardon : may be my armour of faith , and shield of good will : may bee the euacuation of my vices , extermination of my concupiscence and lust : the augmentation of my charitie and patience , humility and obedience , against the deceits of both my visible and inuisible enemies : a firme defence , a perfect pacification of my motions , both carnall and spirituall & assured cleaning to thee , the onely and true God : & a happy consummation of my life . And I beseech thee , that thou wilt conduct mee most wretched sinner , to that inestimable banquet , where thou with thy Sonne , and the holy Ghost , to thy Saints art a true light , compleat satietie , eternall ioy , consummate pleasure , and perfect felicitie , through Iesus Christ our Lord. Amen . The second Prayer after the Communion . I Giue thee thāks O Lord Iesus Christ , King of Kings , & Lord of Lords , reuerend & immesurable in maiestie , for that thou hast vouchsafed to feede , and sweetly to refresh my ouer-dried soule with thy sacred body , & precious bloo●… I beseech thee that whatsoeuer is found vitious in mee , and contrary to thy most holie will , by the Communion of this Sacrament may bee vtterly extinct in mee , so that my heart may bee prepar●… for a worthy habitation , for the holy Ghost . And grant , O most sweet Iesus , that this Sacrament of thy body and blood may be vnto me an attonement for my sinnes : a medicine for my life , an establishment of grace , a memorie of thy most holy passion , reliefe in my pilgrimage , the sweet and pleasure of my soule : my health & sanctitie in temptations , my light & vertue in tribulations , my light & vertue in all my words and deeds , my finall comfort & de●…ence in death . Grant that it may so change the affections of my heart , that it may feels conceiue no sweetnesse , but that which is in thee , loue no bea●… , seeke no loue , desire no consolatiō , admit no pleasure , care for no honours , & feare no cruelty . Amen . The third Prayer after the Communion . PIerce , O most sweet Lord Iesu , that marrow and inwards of my soule , with the sweet and holsome wound of thy loue : with true , perfect , pure , Apostolike , and sacred charitie : that my soule may onely languish & melt away , in the loue & desire of thee : let it not long after , and grow weary in thy wayes : let it desire to be dissolued , and to be with thee . Grant that my soule may hunger after thee the bread of Angels : y● resurrection of al holy soules : our supercelestiall and daily bread : hauing in it all sweetnesse and sauour , and all delectation of suauitie . Grant that my heart may alwaies hunger & thirst after thee on whom the Angels desire to looke : and with the sweetnes of thy fauor , let the inward secrets of my soule be filled : let it alwaies thirst after thee the fountaine of life , the fountaine of wisdome and science , the fountaine of eternall light , the riuer of pleasures , the plenty of Gods house : Let her alwaies seek thee , compas●…e thee , finde thee , trauell to thee , and attaine vnto thee : let her meditate on thee , speake of thee , & worke all things to the honour and praise of thy name , with humility , and discrenon : with loue and delectation : with facility , and affection : with perseuerance vnto the end : and be thou alwaies my onely hope , my whole trust , my riches , my delight , my pleasure , my Sauiour , my sweetnesse , my meate , my refection , my refuge , my hope , my wisedome , my portion and possessiō , my treasure , in which my heart and minde may be alwaies fixed , and firmely rooted . Amen . The first prayer for the loue of God. O Sweet , benigne louing , bounteous , deere , mighty , o admirable , ineffable , inestimable , incomparable , o powerfull , magnificent , liberall , incomprehensible , infinite , & most mighty God. Thou art onely good , all pitifull , all amiable : thou art sweeter than hony , whiter than snow , delightfuller than all pleasure , sweeter than all delight , more precious than gold of precious stones : Thou art my God , my life , and my onely hope . Grant me ( o Lord ) that I may loue thee : if not as much as thou deseruest , yet at leastwise as much as thou maiest be beloued in this life , by any man subiect to sinne , and thrall to many necessities . With that Leaper in the gospel , O Lord , I come before thy presence , crying , o Lord , if thou wilt thou canst make mee cleane : thou canst I say , clense my soule from al her sinnes , & canst purge the same , as it were gold in the fire of thy loue : if thou wilt , thou canst presently enrich this poore one : if thou wilt , thou canst make mee glad , & of all those that are in this world most blessed . What will it hinder thee , O Lord , if thou yeeld me such a blessing ? what disprofite will it breede ? what losse will it bring thee ? So then , O Lord , since thou art the Ocean of infinite goodnesse , liberality and riches , why through thy wrath hidest thou thy mercies from mee ? Why are my sins more mightie than thy goodnesse ? Why shall my sins rather condemne me , than thy mercies saue me ? If thou requirest contrition , & griefe for my offences , behold I con●…eiue so much sorrow for my sinnes , that I had rather haue endured a thousand sorts of death , then once to haue offended thee . If thou requirest satisfactiō , loe I offer my bodie vnto thee , powre thy wrath vpon it : exercise what torments of thy displeasure thou 〈◊〉 vpon it , so thou denie mee not thy mercie . Grant therfore that I may loue thee , my God , my strength , my refresher , my redeemer , my helper and my hope : I onely seeke thee , I onely desire thee , I onely crie vnto thee , my Lord God : thou art ●…y first beginning , & my last end . The things of this life satisfie mee not , haue no sweetnesse in them , no stability or strēgth , whatsoeuer I see besides thee is but pouerty : whatsoeuer is in any place without thee , is but troubled and salt water vnto mee : it cooleth not my thirst , but kindleth it . I onely seeke thee , I onely will thee , I onely desire to behold thy face , I pray vnto thee , beseeching thee not to separate thy mercy and loue from me . I will possesse thee , and will not let thee goe before thou hast blessed me : I will cleane vnto thee , and will not depart from thee before thou hast brought mee into thy Winecellar , and ordered me in thy charity . I will cry after thee , neither will I hold my peace : I will say with the Prophet , I will loue thee O Lord my strength , I will meditate vpon thee without ceassing , I will thinke on thee , in my sleepe in the night time : for I am in health when I am with thee , and sicke if I be from thee , for thou onely canst blesse my soule , thou art my God and my Lord , for euer and euer . Amen . A second prayer for the loue of God. O Good Jesu ! O the sweetnes of my hart , O y● life and saluation of my soule , when , in all , and through all things shall I please thee ? When shall I perfectly die vnto my selfe ? When shall I prefer thee before all other creatures ? when shall nothing liue in mee but thy selfe ? Haue mercy vpon me , O Lord , and helpe mee . I salute thy wounds , O Lord , like vernall roses : hide me O Lord , in them , and wash mee in y● same , y● euery way I may bee cleane , and inflamed with thy loue . O Lord my God O admirable beginning , O piety of amiable charity , O clearest light of my vnderstanding , O repose of my will , when shall I ardently loue thee ? vouchsaf o Lord , to pierce my soule with y● dart of thy loue , vouchsafe to associate me with thy selfe , that I may bee made one with thee . O my desire , O my hope , O my reliefe : Oh if my soule were woorthie of thy imbracings , that all slownesse and lukewarmnesse were consumed in mee by the fire of thy loue . O the soule of my soule , O the life of my life : I wholy desire thee , & wholie offer my selfe vnto thee , one to one & onely to thee onely . O if that had place in mee which thou saidst to thy Father : Blessed Father , let thē be one as we are one : I in them & they in mee , that they may bee consummate in one . I wil no other thing , I desire no other thing , I expostulate no other thing at thy hands , for thou onely suffisest me : Thou art my Father , thou art my mother , thou art my defender , thou art my guider , thou art al my good : thou art altogether amiable , wholy delectable , onelie faithful . Who was euer so liberal , as to forsake himselfe ? who euer so tenderly loued , as to yeeld himselfe into y● hands of so bitter death for so vile a creature ? Who so humble , that so much diminished and humbled his maiesty ? o Lord thou despisest no man , thou disdainest no man ▪ thou repulsest no mā that seeketh thee , nay rather thou callest & excitest all men to come vnto thee , for thou takest thy pleasure to bee conuersant among the children of men . To thee , O lord , angels sing praises , and what other thing hast thou foūd in vs but y● filth of our sins ? why wouldest thou be with vs till the end of the world ? was it not enough for thee that thou sufferedst death for vs , and gauest vs also y● Sacraments for our medicine , & left vs the angels for our fellowes and tutors , Truly although wee are vngratefull for these benefits , yet wouldst thou dwell amongst vs , for thou art so good that thou couldst not deny thine owne selfe . Let vs therfore make a couenant ( if it so please thee O Lord ) take thou care of me , & I will haue care of thee ; loue thou me , & I will loue thee : protect and preserue my bodie and soule , and by thy assistance I will keepe thy law : doe that with me , O Lord , which best pleaseth thee , for thou knowest what I wāt , and what is expedient for me : I will be thine , and no other mans . Giue me the grace , O Lord , that I may not seek or desire any thing , but thy selfe , & that I may whollie offer my selfe vnto thee . O fire that kindlest me1 O charity that inflamest me ! o light that illuminatest me ! o my rest ! o my life ! O my loue , that alwaies burnest , and art neuer quenched : when shall I perfectly loue thee againe ? when shall I embrace thee with y● naked armes of my soule ? when shall I despise my selfe and the whole world , for thy sake ? whē shal my soule with all the powers and strength thereof , bee vnited with thee ? whē shall it be swallowed vp in the bottomlesse pit of thy loue ? Most sweet , louing , ●…aire , wise , rich noble , precious , and worthy , both to bee beloued and adored , when shall I so loue thee , that I may wholie be deuoured by thy loue ? O life of my soule , that sufferedst death to giue mee life : and dying , sluest death : kill mee also , that is , all my peruerse inclinations to euill , my selfe-will , & whatsoeuer it bee that hindereth me from beeing , & liuing with thee . And when in this sort thou hast slaine me , make mee liue with thee through loue and charitable actions , that I may faithfully obserue all thy cōmandements , and the directions of my superiors , & onely follow those things which are of the Spirit . O most bountiful Iesu , giue me perfect renouncement and hatred of my sinne , and perfect conuerston of my heart vnto thee : that all my thoughts , and all my desires may bee fixed on thee , and in thee onely . O life , without which I am dead : O truth without which I am deceiued : O way , without which I go astry : O saluation , without which I perish : O light , without which I walk in darknes . Suffer me not O Lord ( suffer mee not ) to be at any times drawne from thee : for I liue cnely in thee , & without thee 〈◊〉 die : in thee I am saued , and without thee I am lost : in thee I am somewhat , without thee I am nothing : because I had not bene at all , except thou hadst bene in mee : and except I were in thee , thou shouldest not bee in mee . Bee thou therefore ( O good Iesu ) in my memorie in the morning : by the same may I know thee : in the same ●…et me finde thee : when I remember thee , delight in thee , and deriue my pleasures from thee , from whō all things , by whom all things , & in whom all things are . Amen , The third prayer for the loue of God. IF y● duty whereby we are bound to our benefactors for the benefits we haue receiued be so great , if euerie of the bounties wee receiue , bee as it were brands and motiues of loue : if the sire waxe in greatnes according to the multitude of the fuell : O Lord how great a fire of loue ought there iustly burne in my heart , if the matter of thy bounty be so infinite , which kindleth & nourisheth the same ? If the whole world , as well visible & inuisible , with all that which is found therein , bee but meere benefits of thine towards vs , how huge ought that flame of my loue bee , which ought to glow in me ? And that so much the more : because I ought not to loue thee for these benefits onely , but also for that in thee , all the causes and reasons of loue are to bee found , and they euery one of them in the highest degree of perfection . For if we consider thy goodnes , who is found better than thou art ? if wee respect thy beauty , thou art the fairest one , whose face the angels desire to contemplate : if wee seeke for bounty & sweetnesse , who is to●…ee found more sweete and benigne than thou art ? if we desire riches and wisdome , who richer or wiser than thou art ▪ 〈◊〉 friendship , who will soue any thing more thā he that pawned his life for vs ? Now if we returne vnto benefits , O Lord , from whom proceedeth all that which wee haue , but from thee ? what shall wee say of hope ? when as from thee alone , and from thy mercie , wee hope and crpect whatsoeuer we want : if by the only right of nature , wee owe much dutie to our carnall parents : who is more father than he of whom it is●… , Call not your selues a father on the earth , for you haue one Father who is in heauē ? If the husband be so tenderly beloued of his wife , what other spouse hath our soule than thy selfe , O Lord ? who shall replenish the bosome of my heart , and my desires but thou ? If the Philosophers say that the finall end is beloued with infinite loue : who is my beginning , who my latter end , but thou , O Lord ? for frō whence tooke I my originall , and whither shall I go to be perfected , but from thee , and in thee ? From whom is all that which I haue , & from whom hope I to receiue the same which I want but from thee ? Finally , if s●…tude bee the cause of loue : to whose similitude and likenesse is my soule created , if not to thine ? So then if this speciall title , and euery one of the rest bee motiues of loue , what ought that to be that is deriued from all these vnited together ? verity , as the Sea is more spacious than all other flouds that enter into the same : and by how much it , ouercommeth the rest in greatnesse , by so much also is thy loue more abundant , greater , and more excellent , than all other eternall loues . Since therefore I haue so iust causes ( O Lord ) and so pregnant occasions to loue thee , why should I not loue thee with all my heart , with all my soule , with all my strength , and inward thoughts ? O my hope , my glorie , my ioy , O my amiable beginning : O my sacietie and sufficiencie●… when shall that day bee when I shall truely loue thee and embrace thee with my whole heart ? Whē shal I shew my selfe gratefull vnto thee in all things , and for all things ? When shall I feele all that mortified m ine , which is opposed against thee ? Whē shal I be wholy thme ? Whē shal I ceasie to be mine own ? Whē shall that houre come , when nothing shall liue in me but thy selfe ? When shall I feele my selfe wholy inflamed with thy loue ? Whē wilt y● rauish mee perforce ? When wilt thou make me drunke with that milke of thy teares ? When wilt thou transferre mee wholy into thee ? When shall I see that happy day , when all impediments and perturbations of the minde taken away , thou wilt make mee one spirit with thee , so that hereafter I shal not be drawn from thee ? Ah Lord , how much cost it thee to redeeme me ? but being once redeemed , how easily canst thou do good ? For when y● doest good vnto man , what is takē out of thy house ? what is lost of thy riches ? what is taken out of thine infinite treasures ? Why O Lord , doth thy wrath fight with thy mercy against mee , whereas thou art th●…ea of infinite liberalitie and 〈◊〉 ? Remember therefore O Lord , that I am thine , & thou art mine . Fly me not therfore O Lord , but suffer mee to finde thee out : I make a long iourney , 〈◊〉 stand ofē , I often returne : let it not grieue thee ( O Lord ) to expect mee , who cannot keepe company with thee . O my God and my saluation , why am I so idle ? why runne I not which speedie alacritie vnto thee , the chiefest good , in whom at once are all goodnesses found ? I will loue thee ( O Lord ) with an ardent and strong loue : I will stretch the armes of my affections and desires , that I may embrace thee the sweet spouse of my soule , from whom I promise vnto my selfe all goodnesse . The Iu●…e so strongly embraceth her neighbouring tree , that euery twist thereof seemeth to bee a seuerall arme : for sustained by this helpe , it groweth high , and attaineth to full perfection : but ( O Lord ) to what tree shall I cleaue , but vnto that , which planted-on the mountaine of Caluarie , is become a sure supporter vnto me ? The Iuy increaseth not so largely , neither extendeth the beauty of her branches so far , being sustained by the tree , as my soule increaseth in vertues and graces , beeing vnderpropped by this tree . Why therfore are not all the members of my body turned into armes that on euery side I may embrace thee ? why shall I not loue thee ? why shall I not put all my trust 〈◊〉 confidence in thee ? Helpe mee , O Lord my Sauiour , draw me on high after thee , for the weight of mortalitie doth alwaies depresse me . Thou ( o Lord ) that ascendedst the tree of the Crosse , that thou mightst draw all things vnto thee , thou that through so unmeasurable charity , didst couple two-natures so different together , and madest one person of them , that we might be made one with thee . Grant mee this one thing ( o Lord ) and it suff●…eth mee : For the riches of this world satiate me not : I onely will thee , I seeke thee , I desire to see thy face , I will aspire alwaies to thy loue ; and with the Prophet I will sing , I will loue thee , o Lord my strength , God is my foundatiō & my refuge : God is my helper , and I will hope in him , my protector and the horne of my saluation , and my defender . Praising will I call vpon our Lord , and I shall be safe from mine enemies . The fourth prayer for obtaining of the loue of God. ON the bended knees of my heart , & deuoured in the depth of mine own abiectnes , with a●… are and reuerence , I come before thy sight ( o my God ) as one the most vnhappie , poore , and vilest creature of the world . I set my selfe neere the flouds of thy mercy , by the riuer of thy graces , before the brightnes of the true Sunne of iustice , whose beames are spread ouer the whole earth , and communicate themselues freely to all those that shut not the window against them . Behold a masse of chalke , a rude and impolisht trunck cut from the tree , is presented to the hands of the most wise workmaster : make of it , O most merciful Father , that which thou hast decreed to doe . Great is my boldnesse , in that a creature so vile dare demand a loue so precious & excellent as thine is . Truly I would ( considering my great indignity ) require some lesser thing at thy hāds : but what shal I doe , wretch that I am , whereas thou cōmandest me that I should loue thee ? Thou hast created me to the ende I should loue thee , and threatnest mee except I loue thee . Tho●…dst die , that I might loue thee , and commandest mee that I should aske nothing more feruently at thy hands , than thy loue : yea , & so much destrest thou to bee beloued by mee , that seeing mee without thy loue , thou didst institute thy Sacramēt of admirable value whereby my heart might be enflamed with thy loue . O my Sauiour , whom am I , that thou shouldest require my loue , & to this end thou shouldest seeke so many and so admirable meanes ? What am I to thee but a torment ? a crosse , and a vaily tribulation ? And what art thou to me , but saluation , rest , and all goodnesse ? If therfore thou louest me , why am I euerie waies trouble some vnto thee ? why shall I not loue thee again , who art euery way so profitable and beneficiall to me ? Possessed therefore , O Lord , of these pledges of thy loue : and confirmed by that thy mercifull commandement , whereby euen vnto my liues ende it pleased thee so bountifully to muite me , and command mee to loue thee : by this thy singular grace , I require another like fauour , namely that thou wilt first giue me that , which y● wouldest haue me giue thee : for I cannot giue thee this , except thon first giue it me : for I am not worthy to loue thee , but thou art worthy to beloued by mee . I therefore dare not request thee to loue thee , but that it might please thee to giue me leaue to loue thee . Fly not , O Lord , flie me not , despise not to bee beloued by thy creatures , with the vtmost of their loue . O God , who art essentially loue , increated loue , infinite loue , loue without measure , not onely a louer but all loue , from whence the loue of all Seraphins & euery creature proceedeth in like manner as the light of all the starres from the brightnes of the sun , why shall I not loue thee ? how can I chuse but be burnt with this fire of loue , which inflameth the whole world , and each thing , contained in the same , yea welnigh burneth them ? O God , who art essentialy goodnesse it selfe , from whom all that is good whatsoeuer is called good , from whom the goodnesse of all liuing creatures ( no otherwise than al riuers from the sea ) is deriued , in comparison of whose more than excellent goodnes , there is not any thing either in heauen or in earth that may be called good ; why therfore shall I not loue thee , whereas goodnes is the obiect of loue ? If I cannot loue thee , o my Lord , for thine excellency , how can I chuse but loue thee for mine owne profite sake ? The son loueth the father , who hath receiued his being from him : the members loue the head , and offer themselues to death for it , because by the same they are continued in their essence : All effects loue their causes , for from them they haue receiued whatsoeuer they are , & from them they expect that which yet they haue not : but thou o Lord art my father , my head , and my cause : that therefore which the sonne oweth the father , the mother the head : that which the effects owe to their causes , all that and far more do I owe thee . Thou gauest mee that beeing which I haue , more perfect than my parents did : thou keepest mee in this beeing which thou gauest mee , more carefully than the head doth the members : thou finishest in mee that which is wanting , till thou hast brought mee to the last point of perfection . Thou art my father which made me : thou art my head which gouernest me : thou art my spouse who gauest to my soule perfect felicity : thou art the Architect of this building : thou art the painter of this figure made according to thy image and similitude , which thou wilt also make perfect . Whatsoeuer it hath , it hath it frō thee : whatsoeuer it wanteth , it hopeth to receiue it from thee . For euen as no one could giue him that which he is , but thou O Lord : so also no man can perfect that which as yet is imperfect , but thou : whatsoeuer therefore it hath , whatsoeuer it is , whatsoeuer it hopeth , all that is thine . Whom therefore shal it behold , but thee ? To whom shall it bee accountable but to thee ? In whose eies shall it walke , but in thine ? Whither shall hee direct all his loue , but to thee , who art his whole good ? If therefore ( O Lord ) thou bee the beautie and ornament of my soule , how cā I forget thee ? What haue I in heauen , and what will I of thee on earth ? My flesh and my heart faileth , God of my heart , & my heritage for euer . O increate loue , which alwaies burnest & neuer art extinguished : o loue which alwaies liuest and burnest in the bosome of God. O eternall dart of the fathers heart , that alwaies woundeth the face of the Son with the wound of infinite loue ! O let this dart wound me : this fire inflame me , let me follow thee my beloued , let me sing a new song with a loud voice , let my soule melt in thy praises , with the vnspeakable applause and Iubile of loue . O most holy father , o most mercifull sonne , O most louing holy ghost ! when wilt thou , most beloued father dwell in my soule , and abide in the secrets of my heart , & possesse me wholy ? When shal I be wholy thine , and thou wholy mine ? When shall it come to passe , o my King ? when will that day come ? o when ? O were it here ! Shall I neuer see it ? o how vngrateful delay ? how odious procrastinatiō ? Haste thee , O Iesus , haste thee , and delay not : returne , returne , and runne like a Goate , and the yong hinds vpon the mountaines of Bether . O my God , the repose of my life : the light of mine eies , my consolation in tribulations : the end of my desires : the paradise of my heart : the center of my soule : the pledge of glory : the companion of my pilgrimage : my ioy in exile , the medicine of my wounds : mercifull iusticer of my sins : master of the ignorant , guide of life , nest in which my soule resteth , hauen wherein she is saued , glasse wherein she beholdeth her selfe , staffe on which she leaneth , stone on which she is builded , & precious treasure in which shee glorieth . If thou therefore ( o Lord ) be all these vnto me , how can I forget yea but for a moment of time ? If I forget thee o my God , let mee forget my right hand ; let my tongue cleane to the roofe of my mouth , if I remember thee not : I will giue no sleepe vnto mine eies , o blessed Trinitie , nor rest to mine eie-lids , nor quiet to my temples , vntill I finde this loue , vntill I finde a place for my Lord in my heart , and a tabernacle for the God of Iacob in my soule , who liueth for euer world without end . Amen . The first prayer for the loue of God. I Will loue thee , O Lord my strength , I wil loue thee my vnspeakable ioy , and let my whole life liue , not to my selfe , but to thee which was condemned to miserie & raised againe by thy mercy . Too late did I feare thy Maiestie : too late did I loue thee , thou beautie both old and new : too late did I loue thee : I sought thee my refreshment , and I found thee not , because I vndirectly sought thee : I sought thee without my selfe , & thou didst dwel in me : I trauelled the streets and waies of the Citty of this world , seeking thee , and I found thee not , because inconsiderately I sought thee abroad , wheras thou wert at home with mee . I asked y● earth whether it were my God ? and it answered mee no , and all things which are in the same , confessed the very same . I asked the Sea , the depths and y● inhabitants therof , and they answered , we are not God , seeke him aboue vs. I asked the fleeting aire , with all the dwellers therein , and he answered mee no. I asked heauen , the Sunne , the Moone , and the Starres : neither are wee thy Gods ( said they ) Finally , I asked all creatures : and they cried vnto mee with a loud voice , hee that made vs is thy true God & Lord. And I sayd : where therfore is my God ? where shall I seek him ? shew him me . And I heard a voice saying vnto me , God is in euery place seeke him in thy self , he filleth Heauen , filleth the earth , and filleth thy heart . And I came to my selfe , & I entred into my selfe , and I said vnto my selfe , how entrest thou hither O my God ? at what doore wert thou admitted ? I began to enquire & examine euery one of my senses if by any of them thou didst enter , but they likewise knew not how or which waies thou camest in . For the eies say : if he be not coloured , he cannot enter by vs. The cares say , if he make no sound , hee cānot passe by vs : The nose saith , if hee smell not , hee could not come by me : Taste saith , if he sauored not , he entred not by me : Touch likewise addeth , if he is not corpulent , aske me nothing of this matter . How therefore o my loue didst thou enter my soule ? and didst not enter by any doore ? Truly thou art light , shining in darkenes , yet such as the eie is not capable of . Thou art a voice , sweet aboue all voices , yet such a one as the eare conceiueth not . Thou art a sweete , more fragrant than any odor , which neuerthelesse my taste comprehendeth not . Thou art an embracement , to bee esteemed aboue all embraces , which notwithstanding the touch attaineth not . Where wert thoutherefore , my God ? where wert thou my light ? where wert thou my hope ? I asked & it was answered me , Ascend into the superior parts of thy heart , & there shalt thou find God. Truly thou art great , O God , and hast ouercome our wisdome . Thou art the king of kings , and the Lord of Lords . Thou art immortall , and dwellest in vnaccessible light : whom no mortall man euer saw , or shall euer see and liue . Many and great are the wonders that are reported of thee , o Lord : yet more lesse and fewer than may be said of thee , & words are defectiue , where thou are neuer deficient . For thou exceedest all that which may bee spoken or thought . O onely loue , & my Lord God , thou didst loue me before I loued thee , and createdst mee according to thine owne image , and madest mee Lord ouer all thy creatures . Moreouer , thou makest thine Angels spirits for me , whō thou hast ordained to defend mee in all my waies , lest I should hurt my foote against the stone . Thou wouldest not permit me to be borne in a pagan but a Christian land , in which by the water and the holy Ghost . I am regenerate & sanctified . Thou neither gauest me too much riches , nor too abiect pouerty , lest I shold either waxe proud , or grow more contemptible : but thou gauest me vnderstanding and wil , whereby I should know and loue thee . Thou didst cal me when I was lost , & knockedst at my doore , but I did not answer thee . I liued according to mine own lust , and attributed too much to mine owne strength , whereas neuerthelesse it was not strength but weaknesse : I would runne , and grow presently weary : and where I thought I should bee secure , there was I in greatest danger : I went away frō thee like y● prodigall son , and trauelled into a strange countrey , and dwelt therein , whereas louing vanitie , I became vain . I was blind , & I desired blindnes : I was a seruant , & I loued seruitude : I was bound , & tooke pleasure in thraldome : I thought bitter was sweet , and sweete was bitternes . I was wretched , and I knew it not . Whilst I liued in this most desperate estate , thou didst cast thine eies of compassion vpon mee : and although without intermission I did offend thee , yet didst not thou giue ouer to reclaime me from my sins : when I wandered thou broughtest me into the way : when I was ignorant thou taughtest me , when I did sinne , thou didst correct me : when I was sad , thou didst comfort mee : When I did despaire , thou didst encourage me : when I fell thou didst raise me vp : when I stood , thou sustainedst me . I was vndone and dead , thou descendedst vnto the dead , & tookest on thee mortality : thou a king didst descend to thy seruant : & to redeeme thy slaue thou didst betray thy selfe . So much didst thou loue mee , that thou gauest thy blood for a ransome for mee : thou didst loue me ( O Lord ) more than thy selfe , because thou wouldst sēd for mee : For this cause thou didst ransome mee from exile with so deere a price : thou didst redeeme me from thraldome : thou withheldedst mee from punishment : thou calledst mee by thy name , thou ●…ignedst me with thy blood ; that thy remembrance might bee alwaies with mee and neuer depart from my heart , which for my sake departed not from the Crosse. Let mee know thee therefore O Lord , my acknowledger : let mee know thee thou vertue of my soule : let me walke alwaies in thy light , O thou Sun of iustice ; for it is good for me to cleaue , O Lord , & to put my trust in our lord God : for as soone as I shall bee turned from thee , I am presently conuerted to transitory delights , and distracted with vaine cogitations . O therefore wretched & vnfortunate that I am , when shall I so inseparably cleaue vnto thee , as I may neuer bee withdrawne from thee ? When shall my thoughts , words , and works , differ no more from the rule of thy equitie & iustice ? Thou ( o Lord ) louest solitude , and I company : thou silence , and I fables : thou verity , and I vanity ; thou cleannesse , and I follow vncleannesse . I beseech thee therefore , O Lord , for thine own sake , illuminat mine eies with thy light : woūd my heart with thy loue : direct my steppes in the way of thy commandements , that I may neuer swerue from the same : deliuer me ( o Lord ) that am captiue : reduce the stray into thy wounds , raise him that is fallen ; and releeue him that is euery way weakned . Giue me a heart that may alwaies thinke on thee , a minde that may alwaies loue thee , an vnderstanding that may conceiue thee : a reason that may alwaies strongly cleaue vnto thee the most chiefe delight . Fly not from my heart , depart neither frō my words nor works : but alwaies assist me , because thou art my helper in all my tribulations . Without thee I die : & thinking on thee , I am reuiued : thine adour doth recreate mee : thy memory doth heale mee : thy light doth illuminate me , & I am raised againe by thy voice , and shall bee satisfied when thy glory shall appeare . The sixth prayer for the loue of God. IF amōgst all those things which prouoke vs vnto loue , there bee nothing more effectuall than form & beauty , why should I not worthily loue thee ( o my God ) who art the Fountaine of all beautie and seemelines ? Thou art the Ornament of the whole Masse of this world , for whatsoeuer is beautiful in it , by thee and from thee hath his beauty , because thou createdst it : the Sunne and Moone admire thy maiestie , the Angels desire to behold thy face , for in the sight thereof consisteth perfect felicitie , and the glorie of all supernall spirits . Birds , flowers , foūtaines , fields , floods , seas , woods , forrests , trees , earth , mountaines , valleies , and whatsoeuer is in them , haue their ornaments from thee : thou didst decke the heauens with starres , the aire with birds , the water with fishes , the fields with flowers , and the earth with infinite plants , and variety of liuing creatures . In each place of the world thou art feared , because tokens of thy beauty are seene in euery place : in the heauens thou art the beautie of glorie , in hell of iustice , in good men , of grace , in the wicked of patience . I will therefore loue thee my God , who are the perfection of all things : thou art the praise of the Angels , the reward of Saints , y● hope of Patriarches , the Crowne of Martyrs , the glory of Confessors , that puritie of Uirgins , and the saluation of all the elect . All blessed spirits praise thee , y● Pillars of heauen tr●…ble at thy presence , and all the creatures of the world reuerence thee . Thou fulfillest all things , yet art thou not di●…ated : thou art in all things , yet art contained in none : thou didst create all things without necessitie : thou gouernest all things without labour thou changest all things , & thy selfe art not changed : thou only iudgest without any erro●… , thou onely chastifest without any p●…turbation , thou onely distributest gifts , and thy treasure is not impaired : thou only art sufficient for thy selfe and all things : who therefore hath thee , he hath all things : and who hath thee not , although hee haue all the treasures of this world , he is poore hee is naked , he is wretched and miserable . One thing verie often draweth vs to such insensate a loue of some creature , that wee feare not in the behalfe of the same , to aduenture a thousand deaths : but in thee ( O Lord ) whereas so many things & so great concurre together , why should I not loue thee ▪ why should I not willingly suffer whatsoeuer miserie for the glory of thy name ? why should I not freely spend my blood for thee , who so liberally diddest powre out thine for me ? If I consider thy benefits , I owe no man more than thy self : if thy loue , no man wisheth mee better than thy selfe : if consangumitie , my soule hath not any one more neerely allied vnto her than thy selfe . Truly similitude is a great cause of loue , & what greater similitude is there , than is betweene thee ( O Lord ) & my soule , which is created after thy similitude and likenesse ? Thou art a spirit , & my soule is a spirit thou art inuisible , & my soule is also inuisible : thou immortall , & my soule is immortall : thou hast vnderstanding , memory , and will : and the like powers hath my soule . Thou being most simple and inuisible , art all in the whole world , and all in euery part thereof : and my soule being of the same condition is all in the whole body , and all in euery member of the same . Since therfore there is so much similitude betweene thee & mee , O my loue , why should I not loue thee ? Is it because thou art high , & I humble ? or for that thou art the Creator , and I thy creature : or because thou art the perfectest being , and I altogether imperfect ? This ought not to hinder , but to increase our loue . For the similitude is far more am●…able which is proportioned with inequalitie , than that which is euery way equall . The fathers loue is greater towards y● son , & the wiues towards the husband , than of brothers amongst themselues , who are equal . Uoices that art ●…rent among themselues , 〈◊〉 more sweetly , if they be reduced vnto proportion , than those that are consonant and vniforme . Let then this inequalitie , which is betweene thee & my soule , ( o Lord ) be a cause of greater loue In thee therefore , O most sweet spouse of my soule , in thee are all the causes of loue , which may bee imagined , and thou art most worthy to bee beloued with infinite loue : but I finde in my selfe , my wil in such manner depraued , that it cannot performe it , would God it were not so that she loued her selfe more than thee . Wherfore , O Lord , except thou heale my infirme nature by thy grace : and except thou powre into my heart the vertue of charitie , by the mediation of the holy Ghost , I may neuer loue thee with a gratuitall and supernaturall loue , in such manner as thou art worthy , & wilt be beloued . Giue mee the grace to loue thee , if not with such a loue as thou art worthy of , yet at leastwise with such a loue as my nature may partake , that is , with all my heart , all my soule , all my strength , & all my forces , so that all my bowels inwardly burne , & melt in thy loue . Grant that I may loue thee , with a simple , willing , and free loue , without any respect of profit . Grāt that with pure loue , & no peruerse intentiō , I may desire nothing but thy selfe for thy selfe . Grant me ( O Lord ) a strong and inuincible loue , that may refuse or abhorre no perils , no labours , no damages , no iniuries , or torments for thy sake . Giue mee a ready and diligent loue , that may alwaies be occupied in matters pertaining to thy seruice . Giue me an inestimable loue ( O Lord ) that may contemne all things for thy sake : giue me a discreete loue , which with immoderate zeale and feruour , shall not exceed thy law . Finally , giue me ( o my God ) that grace to loue thee with an ordinate loue , which loueth al things according to that dignity of their proportion , but thee aboue all things with a sweete and amiable loue : which shall taste no sweetnes or pleasure in any thing but in thee : with a loue , burning in zeale , that destreth nothing more than thy glory : hateth nothing more than ignominie imputed to thy holy Name . Finally , with a loue so violent , that it may pul my hart from all things that are transitorie , and alwaies draw the same vpwards vnto thee , vntill I may passe ouer all this place of exile , into that celestiall countrey , where beholding the greatnes of thy beauty face to face , I may perpetually loue thee , with those perfect louers that neuer ceasse to loue and praise thee , the King of Kings , Lord of Lords , and God of Gods in Sion . Amen . The seuenth prayer for the obtaining of Gods loue . O Most high , mightie , omnipotent , mercifull , iust , strong , & incomprehensible God , and my Lord. Thou that art sweeter than any hony , whiter than milke , clearer than all light , and more precious than al pearle , there are infinit causes which rauish my heart with thy loue . For thou art higher then heauen , deeper than hell : thy measure is longer then the earth , and broader then y● sea , as thy prophet saith : Who is perfecter than thou art : who better ? who fairer ? who bountifuller ? who nobler ? who stronger ? who wiser ? who richer than thou art ? A●… these things are in thee , O Lord , and for euery one of them art thou to be loued , since thou art the chiefest good . But since euery good thing is truely amiable by it selfe , yet euery man affecteth more his proper good : I will therefore loue thee , o Lord my God , not onely because thou art the chiefest good , but also because thou art my good : for when I consider and weigh with my selfe , by how many titles and meanes thou art made mine , my inward parts melt , and I cry with the spouse : My spouse is beloued of me , and I of him . For thou ( o Lord ) art my creator , thou art my sanctifier and glorifier , thou gauest mee my being in nature , thou gauest mee that of grace , and wilt giue mee the being of glory . Thou art my helper , my gouernour , defender , tutor , and keeper : finally , thou art my God , my Lord , thou art my saluation , thou art my hope , thou art my glory , thou art all my good . Uerily , thou art all those vnto mee , in as much as thou art my God , in so much as thou art my creator , and the conseruer of all things . But in as much as thou art man , there are many other titles , other offices , and other bonds wherwith I am bound vnto thee , and thou vnto me . For which I also ( if it were possible ) ought to loue thee , and that by reason , with an in●…nite and diligent loue : for thou art my restorer , for thou hast restored mee to entire humane nature , which by sin was weakned in me . Thou art my deliuerer , for by thy captiuity , thou hast deliuered me from the tyranny of sin , death , hell , and the diuell , my most capital enemies , Thou art my Redeemer , for thou hast ransomed mee from seruitude , into which through sinne I was fallen , by the shedding of the incomparable treasure of thy precious blood . Thou art my King , for thou gouernest me by thy Spirit , thou foughtest for mee , and deliueredst me from the hands of my enemies : thou art my priest , for thou praiedst & incessantly praiest like an euerlasting priest for me , in y● sight of thy celestiall Father . Thou art my sacrifice , for thou offeredst vp thy selfe on the altar of the Crosse , that by thy clemency thou mightest expiate my crimes . Thou art my aduocate , for when the Diuell accuseth me , and offereth the libel wherein my sins are written , to thy father , thou dost protect my cause , thou makest paiment with thine owne , & dost supply all that which my iustice defaulteth in . Thou art my Mediator , for thou art God and man , and a mighty friend of God , and that true Son of God , so puttest thou thy selfe , as a mediator betweene me and God. Thou art my shepheard , for y● feedest & gouernest my soule like a sheepe of thy flocke : thou art my meate , for thou art hee by whom I am nourished in the diuine Sacrament of the Altar : thou art my father , and the father of the world to come : for thou hast regenerated me with grieuous dolours on the tree of the Crosse , and giuen me a new essēce by y● holy Spirit . Thou art my head , & the vniuersall head of the Church : for from thee , as from the true head , floweth into the same , and euery member thereof , vertue , life , and spirituall sense . Thou art my true Physition , for by thy blood thou hast healed the wounds and strips of my soule . Thou art my master , for by the light of thy doctrine thou hast shewed mee the way to the celestiall country . Thou art my example , for not onely in words , but that which is farre more , in deedes and most holy examples of thy life , thou hast led me in this way . Thou art my strength and mercy , for there is no tribulation or griefe so great which the memorie of thy passions that thou sufferedst for me doth not make sweete & tollerable . Thou art my honour and glory , for thou becamest man for mee , thou madest mee thy brother , and a consort of thy nature . To conclude , thou art my Sauiour , yea & such a sauiour , that euery where , alwaies , & in all things art sufficient for me : for thou hast most perfectly wrought all that on the earth , which was requistte for my saluatiō . Thou hast illuminated my ignorance by thy doctrine , thou hast strengthned my weaknes by thy examples . Thou hast inflamed my warmth by thy benefits , thou hast instructed my soule in thy mysteries , thou hast enriched my pouerty by thy merits : Thou hast healed my wounds by thy Sacraments , thou hast satisfied by thy dolors for my defaults , & now in Heauen thou sittest on the right hand of thy Father , as mine aduocate : what neede many wordes ? Thou art made vnto me wisdome and iustice , sanctification and redemption , and therefore all goodnesse . What impudence were it therefore in me not to loue my Lord , who did all this for my sake , & to whom I am bound vnder so many titles & benefits ? If men with the same loue where-with they affect them selues , do also loue al those things which are their owne , why should I not also loue thee ( O Lord ) if I would haue thee to bee mine , and that by so many offices and benefits , & in things so pregnant ? And if for euery one of these benefits I owe thee my whole heart , and not this one onely , but more if I had them : what shall I owe thee , or what am I not indebted vnto thee if we ioyne all these benefits together ? What iniquitie therefore should it be , not to giue one heart wh●…h I haue , vnto him to whom I owe so many , and other diuerse things ? And if euery one of these benefits be a goade or prouocation to loue , yea , and arrowes to pierce the hearts of men , how shall I choose blit burne amids so many flames of loue ? How comes it to passe that I am altogether cold ? amidst so many weapōs , how escape I from wounds ? How comes it to passe , that I perseuer in the hardnesse of my heart , as it were without sense ? O Lord , I lament in thy presence the dulnesse , & insensibility of my heart , I confesse the infidelity thereof : for thou raining into it innumerable causes of loue , yet receiuest nothing from y● came that deserueth so many fauours . O heart more felon than furious beastes ; more insensible than stones , more hard than Adamant , that is not mollified by so many strokes ! I pray thee therefore , O thou fairest amongst the children of men , grant that I may desire thee , loue thee as much as I list , & as much as I ought . Thou art immeasurable , and oughtest to be loued beyond measure , especially of vs , whom thou hast so loued , so saued , and for whom thou hast done so great and so many things . O loue that alwaies burnest , & art neuer extinct : sweet Christ , good Iesu , charity , my God , inflame me wholy with thy fire , with thy loue , with thy sweetnes , with thy affection , with thy desire , with thy charitie , with thy pleasure , & ioy , which is holy and good , which is chast and cleane : that wholy filled with the sweetnes of thy loue , wholy kindled with the flame of thy charity , I may loue thee my most sweet Lord with my whole heart , with all my soule , with all my strength , with al my intention , and let nothing bee in me that doth not loue thee . And for that to loue , is to wish well to him wee loue , and thou ( O Lord ) aboundest with so much goodnesse that I cannot wish thee more than thou hast : that onely thing I wish , that thou be possessed of my heart also , and that all that is mine , may be thine : and for thine infinite glory , I giue thee heartie thāks . This likewise do I desire , that al creatures should serue thee , honor thee , praise , & glorifie thee , and that the whole earth should be filled with thy praises . Let this be alwaies my desire , this my meat , this my dainties to praise thee alwaies ; & let thy laudes be alwaies in my lips . But because praise is not seemely in the mouth of a sinner , let the Saints , and all the spirits of the celestiall throne praise thee continually : for to them praise belongeth . O all ye works of that Lord therefore , blesse yee the Lord , praise yet and magnifie him for euer . O yee Angels and Archangls , blesse yee the Lord , praise yee and magnifie him for euer . O yee vertues & dominations , blesse ye that Lord , praise him and magnifie hime for euer . O ye prince-domes & powers , blesse ye the Lord , praise him and magnifie him for euer , &c. Yee blessed thrones in which God sitteth an iudgeth , blesse ye the Lord , praise him , &c. O ye Cherubins , & Seraphins that burne altogether inflamed with the loue of your creator , blesse ye the Lord , praise him , &c. O yee Apostles and Euangelists , founders of the Christiā Church , blesse yee the Lord , praise him , &c. O yee glorious hosts of Martyrs , blesse yee the Lord , praise him , &c. O all ye renownced and chaste virgins , blesse ye the Lord , praise him and magnifie him for euer . Blessed is the God of our Fathers , & blessed bee the name of thy glorie , holy and laudable , and magnified for euer and euer . Amen . The first prayer vnto the holy Trinitie , expressing the Maiestie thereof . LOrd God , without beginning , immortall , incomprehensible , incircumscribed , incorporall , indefinite , vnsearchable , inuisible , immutable , euery where present , but hidden , euery where al , but immeasurable , who by thy neuer too much praised wisdome , hast created this huge world , and placed man in the same : holy Trinity , one God haue mercie vpon me . If that Publican in the Gospel durst not lift vp his eies to heauē , but standing afar off , strooke his breast , saying : God be merciful vnto me a sinner : if that holy penitent was affraid to appeare before the presence of our Lord , but standing behinde neare his feete , obtained remission of her sins by him , teares flowing from her eies : if that holy Patriarch Abraham , willing to talk with thee o God , said , shal I speak vnto my Lord whereas I am but dust and ashes ? If all these were so humble and so reuerent in respect of thee , comming before the sight of thy diuine maiestie , & thy most holy : what shall a poore & miserable sinner doe , such as I am ? what shall dust and ashes doe ? what shal the Abysse of all miserie & sins do ? But because , o Lord , I cannot obtaine that feare & reuerence , which is due to so great a maiesty , except I fixe mine eies immediatly on the same : giue mee leaue to dare to lift vp mine eies vnto thee : neither let the brightnes of thy glorie bee an impediment to the frailty of my sight . Truely I see that thou art that great God that transcendest al the reach of our vnderstanding : I know that no vnderstanding created can comprehend thee : and although this be thus , yet can I not do any thing more profitable , than to fire mine eies on thee . Therefore , O most high , omnipotent , merciful , iust , faire , strong , stable , simple , perfect , incomprehensible , secret , and yet present withall : inuisible , and yet seeing all things : immutable , changing and renewing al things : whom altitudes dilate not , neither limits restraine , nor variety changeth , nor corruption wasteth , nor affliction fasteneth on , nor ioyes moue in his essence : from whom neither obliuion detra●…h , nor to whom memory addeth any thing : to whom neither things that are past , are past : nor things to come shall succeed : to whom nothing gaue beginning , nor time augment , neither any thing shall giue end , for thou liuest and reignest for euer . Thou art he who possesseth all things in all places : and that disposest them sweetly . Thou art he that createdst all things , without any necessitie , and conseruest them , without labour , and gouernest all things without molestation , and mouest al things , thy selfe being immoueable . Thou art all eie , all foote , all hand : for thou seest , sustainest , and wor●… all things . Thou art in al things , & yet art not concluded : thou art without all things , and yet art not disioyned . Thou art vnder all things , & yet art not subiect : thou art aboue al things , & yet art not lifted vp . Thou art the soueraigne and true God , the soueraigne and true life , from whom and by whom all things haue birth and being . Thou ( O Lord ) art very goodnes and beauty it selfe : by which , and from which , all that is good & faire , is good and faire . Thou art he who willest vs to leeke thee , and giuest vs leaue to finde thee : thou bidst vs knocke , and thou openest when wee call vpon thee : thou art hee whom to forsake , is to fall , and whom to weare , is to rise : and in whom to stand , is to endure for euer . Thou art hee , whom no man forsaketh , but the foolish : no man seeketh , except hee bee called : no man findeth , except he be purged : thou art hee whose knowledge is life ; whose seruice is a Kingdome : whose praise is saluation : and thou art the very ioy of those that reio●…e in thee . What therefore shall I , O my king & Sauior , what shal I say vnto thee ? I say a wretched worme , what shal I say of the greatnes of so many praises ? I wil say that which the Prophets ( inspired with thy truth ) said : who hath measured the waters with a hand , & weighed the heauens with a palme ? who hanged the weight of the earth on three fingers , & poised the mountaines in ballances , and the hils 〈◊〉 scales ? Who assisted the spirit of our Lord , or who is his counseller and instructour ? Of whom tooke hee counsell , and instructed him and taught him the way of his ●…stice , and brought him vp in science , and shewed him the way 〈◊〉 prudence ? Behold , the Gentiles are but as a drop of a bucket , and are reputed as a graine in the ballance . Loe , the Ilands are but as a little dust , & the Woods of Lybanus shal not be sufficient to burne , and the beasts shal not suffice for a sacrifice : All nations , as if they were not , so are they before him : & in his sight are reputed as nothing , & a vain thing . For if at the presen●…e of the Sunne al the stars in the heauens shine not , nay rather are as if they were not , whereas notwithstanding both the one and the other are creatures : what shall all created things bee in his sight , who is the Creatour of the whole world ? I adore thee therefore especially ( O Lord ) with profound humility and due reuerence , with that adoration and worship , which is only due vnto thee and to no other creature : with such duty as all the dominations of heauen , and all the creatures of the world adore thee : of whom though many know thee not , yet can they not choose , but euery one in their kinde adore thee , end in their manner offer homage to the Scepter of thy diuinity , and acknowledge thy greatnesse . For thou onely art the God of Gods : thou only the King of Kings , thou onely the Lord of Lords , and the cause of causes : thou art Al●…ha and Omega , the beginning and ending of all things : Thou art the beginning without beginning , and the end without end . Thou onely art he that thou art , for all other things how excellent soeuer they bee , haue their beeing borrowed from another ? but thy beeing is high , perfect , vniuersall , and that dependeth on none other . And therefore deseruedly art thou said to bee that which thou art , because whatsoeuer is created , hath no beeing , if it be compared with thine . For which cause ( O Lord ) acknowledging all these great and wanderfull things , prostrate before the foote of thy Diuine presence , with all that humility which I am able to expresse , I adore thee in such maner as those blessed spirits adore thee , who falling downe before thee , seated in thy Thro●… of Maiesty , and laying down their crownes before thy feete , adore thee : & confesse that all that which they haue , proceedeth from thee . So I also ( o Lord ) who am the vilest of all creatures , adore thee , and a thousand times remember thee , confessing vnto thee , that thou art my true Lord and God , and that all that which I am , or whatsoeuer I finde in my selfe , as my being , liuing & breathing , is all thine : and therfore I call vpon all creatures , that they together with mee may praise thee , adore thee , glorifie thee , in that diuine song of the Prophet saying : Come let vs sing vnto the Lord , let vs praise the God of our saluation , let vs come before his presence with thanksgiuing , and reioyce to him with Psalmes : because our God is a great God , & a great King aboue all Gods : in his hands are all the corners of the earth & the height of the hilles is his also : The sea is his , and he made it , and his hands fashioned the drie land . Come therefore let vs adore and fall downe before him , and weepe before our Lord God that made vs , for hee is our Lord God , and wee are his people , and the sheepe of his pasture . Wherefore ( O my God ) since thou art so worthy to bee adored and honored , giue me grace , that without intermission I may magnifie thee : not onely in words and with my tongue , but also in my heart , my actions , and my whole life : Thou which liuest and reignest , world without end . Amen . The second praier to the holy Trinitie , of the greatnesse of the diuine Maiestie . OMnipotent & eternall God , three in persons , one in substance , iust and meet it is , & agreeable with reason , that I should imploy all my whole life in the exercise of repentance & feare : when as I haue so iust causes of lament & feare . Tuen as therfore the greatnesse of thy glory impelleth mee to honour and praise thee : so also commandeth it mee to praise and glorifie thee : For a Hymne becommeth thee in ●…ion , and a vow shall be made to thee in Ierusalem , because thou art the Ocean of all perfections , the Sea of wisedome , the Abysse of power , beauty , greatnesse , riches , sweetnesse and maiestie : in which are all perfections and beauties of creatures , which are in heauen , or on earth ; and all these perfections are found in thee , in the highest perfection & degree . All beauty compared to thee , is deformitie : all riches , pouerty : all strength , weakenesse : all wisedome , ignorance : all sweetenesse , bitternesse : and to conclude many things in a few , all things that are in heauen and on earth , make lesse appearance in thy sight than a little candle before the sun-shine . Thou art perfect in all things , without any deformity : great wtout quantity , good without quality , strong without infirmitie , true without falsitie , alwaies present without place , in all places , without diuision . In magnitude thou art infinite , in vertue omnipotent , in goodnesse chiefe , in wisedome inestimable , in counsels terrible , in iudgements iust , in thoughts secret , in words true , in works holy , in mercy copious , towards sinners patient , toward penitents , compassionate . But what in especiall should I speake of thy wisedome , but that which earst the Prophet ▪ aid : O Lord , thou knowest my thoughts afar off , thou hast searcht my commings in and goings out , and all my waies hast thou foreknowne , because there is no speech in my tongue which thou knowest not . Behold , O Lord , thou knowest al things , both the first and the last : Thou hast made mee , and laid the hand vpon me : Such knowledge is too wonderfull & excellent for me , I cānot attaine vnto it . Whither shall I goe from thy spirit , or whither shal I fly frō thy presence : if I climbe vp to heauen , thou a●… there : if I goe downe to hell , thou art there also : if I take the wings of the morning , and remaine in the vtmost parts of the sea , euen there also shall thy hand leade mee , and thy right hand shall hold me . If I say the darkenes shall couer me , then shall thy right hand bee turned to day : yea , the darkenes is no darknesse with thee , but the night is as cleare as day , the darkenesse and light to thee are both alike . For his eies , saith another , are vpon the waies of men , & hee considereth all their steps : there is no darknes nor shadow of death to hide them that work iniquity . But what shal I say of the greatnes of thy power ? I wil say that in times past which the Prophet said , saying : For God is my king of old , the helpe that is done vpon earth , hee doth it himselfe : Thou diddest deuide the sea through thy power , thou brakest the heads of the dragons in the waters . Thou smotest the heads of the dragons , and gauest them for meate to thy people , in the wildernesse : thou broughtest out fountaines and waters out of the hard rockes , thou driedst vp many waters . The day is thine , & the night is thine , thou hast prepared the light and the sun : thou hast set all the borders of the earth : thou hast made sommer and winter . And in another place the same Prophet saith : O Lord God of hoasts , who is like vnto thee ? thy truth , most mighty Lord , is on euery side . Thou rulest the raging of the sea : thou stillest the waues therof when they arise : thou hast subdued Egypt , & destroied it : thou hast scattered thine enemies abroad with thy mighty arme . The heauens are thine , and the earth is thine : thou hast laid the foundation of the round world , and all that therein is . Thou hast made the North & the South : ●…abor and Herm●… shall reioyce in thy name . Thou hast a mighty arme , strong is thy hand , & high is thy right hand . Blessed Iob knew this thy power , when he said . With him is counsel , & strength , wisedome , & vnderstanding . Behold , if he breake downe a thing , who can set it vp again ? If he shut a thing , who will open it ? Behold , if he withhold the waters , they ●…ry vp : if he let them goe , they destroy the earth : with him is strength & wisedome , both the deceiuer , and ●…ee that is deceiued are his : hee carrieth away the wise men as it were a spoile , and maketh that Iudges fooles : hee looseth the rule of Kings , & guirdeth their loines with a band : he leadeth away the great men into captiuity , and turneth the mightie vpside downe : he stoppeth the mouth of them that speake truth , and disappointeth the aged of their vnderstanding : hec poureth contempt vpon Princes , and maketh the strength of the mightie weake . Looke what lieth hid in darkenesse , hee declareth it openly , and the verie shadow of death bringeth he to light : he increaseth the people , and destroieth them : he maketh them to multiply , and diminisheth them . These o Lord , are testimonies of thy mightines : but what shal I say of the riches of thy glory , and the veine of thy felicitie ? If thou hast sinned , saith the scripture , what hast thou done against him ? if thy offences be many , what hast thou done vnto him ? if thou bee righteous , what giuest thou him , or what wil he receiue at thy hands ? Thy wickednesse may hurt a man as thou art , and thy righteousnes may profit the sonne of man. But thou ( O Lord ) art such , and so blessed , as thou needest not another mans goods : I confesse thee to be such a one , for such a one I praise thee , and glorifie thy most holy name . Infuse thy light into my heart , & giue me words in my mouth , that my heart may alwaies think of thy mightines , and let thy praise be in my mouth for euer . But for that thy laud is not seemely in y● mouth of a sinner , I therefore require all the Angels of heauen , and all the creatures of the world that they together with me , may praise thee , and may supply my defect , inuiting them thereunto with that glorious song which the three children sung in the midst of the fierie furnace in Babylon , saying : Blessed bee the Lord God of our fathers , bee hee praised & magnified for euer . And blessed be the name of his glorie , holy and laudable , and magnified for euer and euer . Blessed art thou in the throne of thy maiestie , to bee praised and magnified for euer . Blessed art thou that beholdest the depths , and sittest vpon the Cherubins , to be praised and magnified for euer . Blessed art thou in the firmament of heauen , and praised and glorified , world without end . Amen . The third prayer to the holy Trinitie . GOD , holy of holiest , God omnipotent , God eternall , God that art strong , God of spirits , and all flesh , at whose presence heauen and earth trembleth , at whose beck the heauens and elements obey , trinitie in vnitie , and vnitie in trinitie , Father , Son , & holy Ghost , thou being of my being , life that quickenest me , light that illuminatest me , science that instructeth me : yet aboue all essence , light , life and science : all creatures adore and celebrate thee : and I incited by the dutie . I owe thee , this day do bow the knees of my heart before the footstoole of thy Maiestie . I giue thee thanks that thou not onely didst frame me when I was nothing , but also didst fashion mee according to thine owne forme , that is , gauest mee a perfect shape ; that where I deserued no fauour , thou hadst compassion on mee : for that thou hast sanctified mee with the sacraments of y● Church : that from my child-hood hitherto thou hast brought me vp in al goodnes . But O thou maker of heauen & of earth , whereas I am not able to serue thee to any vse , for whose cause didst thou so much bountie vpon me ? how commeth it to passe that thou louest mee so much ? for what haue I giuen thee to induce thee to recompence me ? yea , where was I before I was made , that I might shew thee a former curtesie ? Truly , by thy benefit in times past I was made & dignified with many blessings : thy bounty and benignity hath done all this , and I being insufficient to yeeld thanks for only one of them , how can I requit so many thousands ? And how may darkenesse praise light ? how may vanity commend verity ? how 〈◊〉 a mortal man ( by nature fraile ) conceiue thine immortalitie ? how may a grosse substance comprehend him , who is free from all weight of matter ? how may vncleannes praise puritie ? who then shal applaud thy works ? who shall resound thy praises ? but thou like a most mercifull Father , receiuest our vowes , and takest in good part thy childrens thāsgiuing whosoeuer . Make me therfore worthy , O good God , to giue thee thanks , to cleaue perpetually to thy charitie , that I may praise thee for the many and mighty benefits wherewith thou hast honoured mee . That I may pay thee thanksgiuing for the perils from whence thou hast deliuered me . Finally , that I may doe thee dutie for protecting mee both in prosperity & aduersitie : because thou hast done all things with discretion ; and for that thou art the Lord of our bodies and soules , of life & death , of health and sicknes , of felicity & infelicity . To bee short , the moment of all things dependeth on thy hand . Thou dost reioyce in vs by thy benefits , thou dost amate vs by thy menaces , thou differedst in chastising & comfortest vs , reclaming our frailty vnto thy self . Glory be to thy wondrous power , praise to thy vnsatiable loue to mankinde : gouerne the rest of our life , most mercifull guide and vigilant gouernour : deliuer mee , O Lord , from all mine enemies , visible and inuisible : stretch out thy bounteous hand , that may drawe vs out of the deepe waters of the roaring flouds of this world , and that may relieue and lighten the dangers of our nauigation . Gouerne y● the magistracy , O King , which thou hast committed to our charge : for thou art the steersman , we the rudder , let thy hand therefore inuisibly rule this Rudder whither it please the , and whither thou hast decreed it ; for neither wil I trust in my bow , neither shal my sword saue me : but thy right hand and thine arme , and the cleare light of thy countenance . Thy wil be done , o King , in vs , as it is in heauen and earth : if at any time wee shall run astray from the lawes of thy commandements , conceiue not suddaine wrath , O most mercifull God , since thou art not ignorant how fraile and weak we are from our beginning : if thou list thou canst saue mee : vouch safe it may be accordant to thy wil. For vnlesse thy power strengthen mee , I cannot do that which I would . Consider my heart therefore , with the vnspeakable sweetenes of thy bounty , to the end that a little sense , and taste of the future and eternall blessednesse which we shall enioy in thee , may refresh our minds . Lastly , make nice worthie , that after this present life , I may hasten vnto thee my Lord & God : that I may behold the riches of thy kingdome , and contemplate the beautie of thy looke : which grant , o most holy King , my true God and maker , for thy Sonnes sake our Lord Iesus Christ , Amē . A prayer vnto the Father , wherein we demand sanctification . THou that rulest in the highest , reignest for euer , & onely canst doe all things , God the gouernor of heauen and earth , at whose becke all creatures tremble , & the pillars of heauen shake . O heauenly God , perfect workman and Potter , I wretch made out of clay , or rather of filthy mudde , with feare and trembling come before the throne of thy maiestie . I acknowledge & confesse my wickednesse , I know that I am nothing , yea that I am meere abomination and horror in thy sight , if thy grace and mercie do faile me : without thee I thinke no goodnes , without thee I do no good thing : without thee I am a contemptible creeping worme . I cannot be saued without thine assistance , my saluation dependeth on thy hands . I giue thee thanks , O God , & in especiall for this , for that thou hast giuen me that know ledge , that I may see and know that I am nothing , and vnable to do aniething without thee . Thou art the Potter , I the clay : such as thou wilt haue mee bee , such canst thou forme and fashion me : if thou makest mee blessed , thou shewest thy mercy & grace : if thou castest mee into perdition , thou shewest thy iustice , and executest thy iudgement : neither is it my duety to contradict thee , why , or vnder what reason thou doest it . For thou hast mercy vpon him whom thou louest : these things I meditate with my selfe , o Lord , & I feare thy iudgements . Since therefore all my safety & saluation dependeth on thee , and consisteth in thy hand and power , and sith thou hast shewed thy selfe a mercifull & long-suffering God to the whole world : and hast testified the same indeed , in that thou woldest thy only son Iesus Christ the innocent , should die for our offences , and expiate our sinnes with his blood on the Crosse. Finally , since thou hast taught vs in all our perturbations to cal vpon thee , and aske thy grace and mercy , for that thou wilt giue vs all things which wee shall aske in the Name of thy Sonne : I come vnto thee , being drosse and a lumpe of clay , O mercifull and celestiall Potter , beseeching thee most humbly , that thou wilt vse thy mercie , and make of this vnworthy matter , a Uessell of eternall Glorie . Uouchsafe also of thy meere grace , to fixe my minde on perfect faith , assured hope , and chaste and holie loue , that being iustified by these thy gifts , I may become vpright , perfect , good and holy , according to thy good will both in the midst , and end of my life , as also at the latter day of iudgement . O mercifull Father , grant mee pardon of all my sinnes : through y● death of thy beloued Sonne Iesus Christ , make me to please thee alone : grant me to be thy gratefull sonne and heire , increase in me that iustice whatsoeuer , which is giuen me , and granted from heauen , that I may continue and end my life 〈◊〉 the same : increase in me that faith which thou hast giuen mee : kindle my loue of thee , and make it more apparant , that by thy helpe , and the presence of thy grace , and the accomplishment of thy holy will , I may obtaine euerlasting life which thou hast promised vs , to the end I may praise thee , and giue thee thanks in thy kingdome , for e●… and euer , Amen . A prayer to God the Sonne . OThou maker and redeemer of makinde , Iesus Christ , who saiedst , I am the way , the truth , and the life : the way in doctrine , precept and examples : the truth in promises : the life in reward : I pray thee by thy vnspeakeable charitie , wherwith thou daignest to imploy thy selfe wholly for our saluation , suffer mee neuer to wander from thee who art the way : neither euer to distrust in thy promises , who art the truth and performest whatsoeuer thou doest promise : neither to repose or relie on any other thing , because thou art eternall life , than which , there is nothing more to bee desired , neither in heauen nor in earth . By thee haue we learned the true and ready way to eternall saluation , lest wee should wander any longer in the Labyrinthes of this life . Thou didst teach vs exactly how to beleeue , what to doe , what to hope , and in whom we ought to rest : by thee we haue learnt how vn happy we were borne through our first father Adam , by thee wee haue learnt that there is no hope of saluation , except by faith in thee . Thou hast taught vs that thou art the onely light that shinest to all men in the desart of this world , cōducting them through the night of their mindes , from the Egyptian darkenesse , to that blessed Land which thou promisest vnto the meeke , and such as follow thy humility . For in vs was nothing but vtter darknesse , who neither could see our calamity , neither know frō whence to secke the remedy of our misery : thou daignedst to enter into the world , vouchsafedst to take vpon thee our nature , that thy doctrine might disperse the cloud of our ignorāce : that by thy precepts thou mightst direct our feete in the way of peace : by the examples of thy life thou didst limit out a path for vs to immortality : & beating it with thy steps , thou madest it of a tedious & rough , an easie & beaten way . So becamest thou vnto vs a way , that knoweth no errour , in which lest wee should bee wearied , thy bounty with great and assured promises , vouchsafed to assure vs : for who could bee wearied , that thinketh how in following thy footsteps there is an heritage of eternal life prepared for him ? Therfore whilst we are in this iourney , thou wouldest in stead of a staffe be an assured hope vnto vs whereby wee might be sustained . Neither was thy goodnes contented herewith , but acknowledging the frailty of our natures , in the meane space with the comfort of the holy Spirit y● repairest our courages , to the end that wee may more willingly run vnto thee . And as thou being made a way vnto vs driuest away all errour , so becomming our truth , thou takest away all distrust . Finally , being made life vnto vs , thou giuest heate vnto those that are dead in sinne , a life through thy holy spirit which quickneth all things , vntill all mortality laid aside , in the resurrection we may alwaies liue with thee and in thee , by reason that thou art vnto vs al in all things : For it is eternall life to know the Father , & the Sonne , and the holy Ghost , to be one true God. Wherfore I beseech thee , O most mercifull Father , to increase faith in me who am thy vnworthie seruāt , lest at any time I wauer in thy celestiall doctrine : increase obedience in me , lest I swerue from thy precepts , increase constancy , that walking in thy waies , I neither bee allured by the inticements of sathan , nor deiected by his terrors : but that I may perseuere in thee who art the true way , to my liues end . Increase my faith , that possessed of thy promises , I may neuer waxe slow in the study of godlinesse : but forgetting those things I haue left behinde mee , I may alwaies striue and endeuour for more perfection . Increase thy grace in me , that daily more and more being mortified my selfe : I may liue and be incouraged by thy holy Spirit , fearing nothing but thee , than whom there is nothing more amiable , glo rying in none but in thee , who art the true glorie of all the Saints , wishing nothing but thee , th●… whom there is nothing better : desiring nothing but thee , who art full and perfect felicitie , with the Father and the holy Ghost , world without end . Amen . A prayer to the holy Ghost . HOly Spirit , our aduocate who on Whitsunday didst descend vpō thy Apostles , filling their bosomes with charity , grace , and wisdome : I pray thee by that thy vnspeakeable mercie and liberality , that thou wilt vouchsafe to fill the secrets of my soule with thy grace and water my inward heart with the vnspeakable sweetnesse of thy loue : Come holy Ghost , and from heauen send a beame of thy light . Come thou Father of the poore , come thou giuer of gifts , come thou light of hearts , come thou gracious comforter , thou sweete guest of my soule , my pleasant refresher . Come thou Physition of those that faint , come thou purger of eies , come thou strength o●… the fraile , come thou remedy of sins , come thou doctor of the humble , come thou destroier of the prond , come thou excellent ornament of all vertues : come thou onely saluation of the dying . Come my God , and adorne a bed for thee , in which I may worthily entertaine thee , with all thy riches and mercies : make me drunke with the gifts of thy wisedome , illuminate me with the benefite of vnderstanding , gouerne me with the gift of counsell , confirme me with the gift of fortitude , instruct mee with the gift of science , wound me with the gift of pietie , and pierce my heart with the gift of thy holy feare . O sweet louer of cleane hearts , burne and inflame all my bowels with the sweet fire of thy loue , that being inflamed , they may bee carried and rauished into thee , who art the center & finall end of all my good : o sweet louer of holy soules , since thou art not ignorant that I can doe nothing of my selfe , nor by my selfe : stretch out thy fauourable hand ouer me , & grant that I may forsake my selfe , & fly vnto thee : mortifie , extinguish and dissolue in me whatsoeuer is displeasant vnto thee , that in all things thou maiest conforme mee vnto thy will , that my life hereafter may be a perfect sacrifice in thy sight , or rather an offering which may wholy bee consumed in the fire of thy loue . O who shall giue me the grace , the I may at least attaine this chiefe good ? Looke vpon mee , O Lord , looke vpon mee , and see here this thy poore creature : my soule sighing after thee day and night , how she thirsteth after God : when shall I come & appeare before the presence of thy grace ? When shall I enter into that admirable place of thy Tabernacle that I may attain the house of my God ? When wilt thou fill mee with the light of thy countenance ? When shall I be satiate with the presence of thy glory ? When shal I by thy meanes be deliuered from all temptations ? and when shall I ouercome this frailty of my mortality ? O eternall fountaine of light : bring mee backe againe to the Abysse of eternall goodnes , by whom I am created , that there I may know thee , euen as I am known of thee , & may so loue thee , as I am loued by thee that I may see and enioy thee in the societie of all the elect , euen as thou also hast seene me from euerlasting Amen . The first prayer of the life of Iesus . I Yeeld thee immortall thanks , O most sweete Iesu , that from thy roial pallace , and the secret bosome of thy father , thou hast vouchsafed for my sake to descend into this vale of miserie , and in the sanctified womb of that chaste Uirgin thy mother , thou didst take vpon thee a humane body : I pray thee ( O Lord ) that thou wilt prepare thy selfe a dwelling place in my heart , & to that end that thou adorne the same with all kinds of vertues , to the end that thou perpetually maiest dwell in the same . Would to God , O Lord , it might please thy bounty that my heart should bee such , that I might not feare to inuite thee , but that thou mightest come & dwel with me , and I might deserue to entertaine thee kindly , & thou in the same heart mightst rest contentedly for all eternities . O that I might embrace thee with so powerfull armes of loue , that neither in thought or affection I might euer bee drawne from thee . I giue thee thanks most sweete Iesu , for that after thou wert conceiued in the glorious wombe of the Uirgine Marie , thou wouldst haue her passe the mountaines , & visite her Cousen Elizabeth , to the end shee might salute her , & minister in her childbirth vnto her . Thou didst not disdain to be inclo sed for nine moneths space in the glorious womb of thy mother . And therefore I pray thee giue me the grace of true humility , and vouchsafe that I may imprint the same in the bowels of my heart , that by the benefit thereof thou maiest alwaies finde mee ready in matters which appertaine to thy seruice : Grant , O Lord , that my heart may alwaies loath transitory things , and alwaies desire to haue thee , O Lord , inhabitant therein . I giue thee thanks , most sweete Iesu , that thou wert borne of the pure Uirgine thy mother without staine of her virginity , & who laid thee presently in a manger as a poore & mortall creature : and humbly adored thee as God , and the creator of al things . I beseech thy diuine mercy to vouchsafe to bee continually borne in mee by new heate of charity , & that thou maist be my onely destre , my sole sacietie , & the firme hope of my heart That it may please thy bounty , that I may onely and alwaies seeke thee , alwaies think of thee , alwaies loue thee with an ardent affection . I giue thee alwaies thanks , O sweet Iesu , that being borne in the extremest horrour of winter , thou diddest not refuse to be wrapped in most vile swathing bands , and to suck milke from y● Uirginal breast of thy blessed mother , & as it were a simple & innocent babe to draw the Uirgins teates , where indeede thou wert God omnipotent . Grāt me , o Lord , the in thy sight , I may be alwaies a very infāt in humility , & truly poore in spirit . Uouchsafe that for thy loue sake , I may refuse to endure no tedious or laborous troubles whatsoeuer . Grāt that I may loue nothing in this world but thee , neither desire to possesse any thing in the same , but thee . I giue thee thanks , most bountifull Iesu , for that as soone as thou wert borne , it pleased thee to bee praised by the Hymnes of Angels , and to be adored by the shepheards with great ioy & admiration . Giue me the grace , O Lord , that I may perseuere likewise in thy praise with gladnes , and that I may seeke thee in the societie of shepheards , and seeking thee , finde thee , and finding thee , possesse thee eternally . Bee thou praised and glorified alwaies ( O good Iesu ) for that y● eight day according to the custome of other infants , thou wouldest be circumcised , & for that in thy tender age thou beganst to shed thy blood for my loue : and to the end thou mightst blesse mee with vnspeakeable consolation , thou wert pleased to be called Iesus , I beseech thee ( O Lord ) vouchsafe to reckō mee amongst the number of thy elect , and to register my name in the booke of life , & that thou wilt circumcise my heart from al superfluitie , that is , idle and vndecent speeches , and wicked works , and roote out in me all impure and vaine cogitations . My redeemer , thou art called Iesus , which is a Sauiour : for to thee alone it appertaineth to giue saluation . I therefore request thee ( O Lord ) that the sweet remembrance of this name , may expell from mee all inordinate pustilanimity and sluggishnesse , and may giue me the firme hope of thy mercie , and defend me from all the persecutions of mine enemies . I giue thee thanks most sweete Iesu , who wert found by the wisemen , who of entire deuotion , and with sincere faith , sought thee out , and that by the meanes of a starre which conducted them : who humbling them on their knees before thee , offered thee gold , frankencence and myrrhe . Grant mee ) O Lord ) that in the company of these holy kings I may seeke thee , not in Brthleem , but in the hiue of my heart , and that there finding thee , I may adore thee in spirit & truth : Let me offer thee the gold of shining charitie , the incense of deuotion , and the perfect myrrh of mortification . Finally , giue me grace , that I may imploy with a willing minde and alacrity , all my forces , and all the strength of my minde in imitating thy fortitude . I giue thee thanks , O Lord Iesu Christ , who , that thou mightst giue vs an example of obedience and humility , wouldest be subiect to the law of our Lord , and bee brought into the temple , in the armes of thy holy mother , & haue an oblation , not of a rich , but of a poore man offered for thee : for which cause iust and old Simeon with Anna the Prophetesse reioycing at thy presence , gaue a famous testimonie of thy glory . Let it bee pleasing to thy good will , O Lord , that neuer hereafter the least thought of vanity enter into my hart . Ah how blessed shold I be , if each kinde of presumption were banished from mee , and each desire of worldly fauour , together with all my inordinate loue , were wholy extinct in me : Uouchsafe to impart that grace vnto me , that I may flie al worldly praise , and subiect my selfe to all men , and obey them willingly . I giue thee thanks , sweet Iesu , for that being as yet yong , thou beganst to suffer persecution in the company of thy deere mother : neither didst disdaine to fly into Egypt : Giue me the grace that in all y● tempests of my persecutions , in all my tribulations and temptations , I may flie vnto thee , seeke thee , & only call vpon thee : and as oft soeuer as any of y● aforesaid troubles shall bee inflicted on mee by thy hand , grant , O Lord , that I may sustaine them with ioy , and suffer them with a quiet heart , yeelding thee continuall thankes for all things , which it shall please thee to impose vpon me . I giue thee also infinit thanks , O Lord Iesu , for that thy most deere mother sought thee with great griefe , when thou remainedst in the Temple , and after three daies with great ioy found thee sitting in the midst of the doctors , whom thou heardest & questionedst with wonderfull wisedome : O Lord for thy meere mercie sake , grant that I may neuer bee separated from thee , nor thou from mee . Expell from mee all idlenes and sluggishnesse , banish the coldnesse of my minde , which displeaseth thee so much : & giue mee perfect deuotion and ardent thirst of thy iustice , which may so possesse my heart , y● I may neuer be weary , nor satisfied with seruing thee . Our Father , &c The second praier of the life of Iesus . I Giue thee thanks most sweet Ie su , for that entring y● flood Iordan thou wouldst bee baptised by the hands of thy precurser S. Iohn Baptist : vouchsafe , O Lord , to purifie mee in this life by thy merits , and to cleanse me from all my sins , and to make mee drunke with thy loue , and desire of my celestiall countrey . Make me such a one before my soule shall depart out of y● prison of this flesh , as thou wilt haue me to bee , that at the end of this pilgrimage I may presently bee with thee : that I may alwaies see thee , and alwaies enioy thee in that blessed eternity that hath no end . I giue thee continuall thanks , most bountifull Iesu , for that liuing in the desart before thou beganst to preach the Gospell , thou didst liue amongst wilde beasts : & perseuering in fasting fortie daies & fortie nights , and watching in continuall praiers & sighs , thou wouldest afterwards be tempted by the diuell : and after thou hadst obtained the victory , the Angels came and ministred vnto thee . Uouchsafe O Lord , that by thy grace I may chastise my flesh : and make thrall all my sinfull affections of y● flesh : and that by the gift of perseuerance I may exercise my selfe in fastings , watchings , prayers , and other spiritual exercises . But especially , O Lord , grant mee that by the helpe of thy grace , I may bee free from the sinne of gluttome , and from all other snares & temptations of the diuell : let no temptation preuaile against mee : let no allurement separate me from thee : rather bring to passe , O Lord , that all these may giue mee greater occasion , more neerely to vnite and tie my selfe vnto thee . I giue thee thanks sweete Iesu , for that for my loue thou wert afflicted in this world with many dolors , & diuers necessities , as heate , colde , thirst , hunger , wearinesse , and swellings : with diuers iourneis , watchings , persecutions , and tribulations of al sorts . Grant me , O Lord , that for thy loue sake I may suffer all aduersitie with a glad heart , as if coming frō thy hands : and that I may beare them with great patience . Grant that in whatsoeuer fortune , either prosperous or aduerse , troublesome or peaceable , I may alwaies perseuere in thee , and faithfully cleaue vnto thee , that in all things thy will bee done , and not mine . I giue thee thanks most sweete Iesu , for that thou sufferedst many things whilst like a true shepheard and Sauiour of the world , thou soughtest the conuersion and health of my soule : in watching and prayer , in wearying thy selfe in trauels , in preaching the Gospell , trauelling from Prouince to Prouince , and Castle to Castle , and omitting in no sort the office of a good Pastor . I beseech thee , O Lord , giue mee this grace , that I may neuer be found hereafter slow and negligent in doing thee seruice , but that I may be alwaies ready and prompt to all goodnesse . Grant that I may most ardently thirst after all mens saluation : and may alwaies haue zeale of thine honour , and occupy my selfe in the same . I giue thee thanks , most bountifull Iesu , that in thy mercifull conuersation with men , thou wouldest comfort them , and of thy great mercie cure their infirmities . Giue mee , O Lord , a heart replenished with a certaine zealous affection towards al mē , that I may be partaker with all those whom I shall see in afflictiō . Grāt also , O Lord , that I may esteeme other mens miseries as mine owne , and that with a sincere heart , and without any passion , I may beare with other mens imperfections , and succour them according to my most power in all their necessities . O Lord purge my heart perfectly from all vicious passions , and all euill desires , which tyrannize in the same : that being healed of all these euils and freed from all these impediments , shee may freely flie to Heauen , and neuer ceasse , till of most pure loue it may deserue to partake thy diuine embracings . I giue thee thanks , good Iesu , for that for my sake thou sufferedst so innumerable iniuries , blasphemies slaunders , reproches , and persecutions , & especially at their hands whom thou hadst graced with infinite benefits . I beseech thee ( O Lord ) giue me a heart truly simple & innocent , that I may loue mine enemies , and that their misfortunes may greeue me to the heart , that I may excuse them alwaies , if many thing they shall offend , yeelding good for euill : & that I may be a perfect follower of thy perfect charity and patience . I giue thee thanks most louing Iesu , for that thou camest in humble sort into Hierusalem , lowly sitting vpon an Asse , and whilst they that came out to meete thee : recorded thy glorious praises in pleasant Hymnes , thou sheddest teares full of bitternesse , with the griefe thou hadst conceiued for the destruction of such a Cittie , and the losse of so many soules , extorted from thee . Giue mee , O Lord , a certaine inward knowledge of my selfe , that I may manifestly know my vilenes , & hartily humble my selfe : that I may so contemne my selfe , that hereafter no flatterie or commendations of men may please me , but that I may continually bewaile not onely mine owne but my neighbours sinnes , reputing all his euils to bee mine . Our Father , &c. The third prayer of the life of Iesu. I Giue thee thanks , O Lord Iesu Christ , for that to bring the old law to an end , thou didst eate the paschall Lamb with thy Disciples in Hierusalem , and giuing them an example of great humility , and vnspeakeable loue , kneeling on thy knees , thou didst wash their feete , wiping them with the towell wherewith thou wert girt : I pray thee , O Lord , let this example of thine pierce my heart , and cast out of the same , whatsoeuer presumption or pride may bee found in it . Giue me I beseech thee , O Lord , profound humility , by meanes wherof I may reioyce to be subiect vnto them , without alteration . Adde to me also perfect obedience , whereby I may entirely satisfie thy commandements : together be obseruant to their instructions , who in thy name haue the authority ouer me . Kindle in mee a feruent charitie , wherewith I may purely loue thee , and through thy loue , loue all men . I giue thee thanks , most sweete Iesu , that of thy most excellent charitie , thou didst institute the most excellent Sacrament of thy bodie and blood : and for that of a certaine admirable liberality of thine , thou gauest thy self for meat vnto vs , and repinedst not to remain with vs in this world till the end thereof . Ah Lord , excite in me I pray thee a louing desire , and an ardēt thirst of this venerable Sacrament . Grant mee the grace , that I may come to this Table of life , to receiue thee with a chaste loue , profound humility , purity of heart , and sincerity of mind . Grant also , that my soule may so thirst after thee , and bee so wounded by thy loue , that at length I may deserue to enioy thy diuine pleasures for the honour and glorie of thy holy Name . I giue thee thanks , O sweetest Iesu , that vpon thy departure out of this world , thou didst admonish & comfort thy Disciples , commending them in the words full of loue , & praiers fraught with charity , to thy Father shewing with how much loue thou didst embrace them , & all those that through their doctrine should beleeue in thee : I beseech thee , O Lord , that my heart may taste some sweetnes in thy words , and that they may be sweeter vnto mee than the honey and the honey combe . Let thy spirit , full of exhortation wound my breast , and alter my affections , that I may wholly transforme my selfe into thy loue . Order all mine actions that thy will may bee alwaies fulfilled in me and of me . I giue thee thanks , most beloued Iesus , that falling vpon the earth with outstretched armes , thou didst pray vnto thy Father , resigning thy selfe wholy into his hands , requiring that in all things not thy will , but thy Fathers should bee fulfilled : I beseech thee ( O Lord ) giue me grace , that in all my troubles and necessities , I may haue recourse vnto thee in praier , and that I may trust my selfe wholy to thy prouidence without the election of my will , or expectation of any priuate profite . Let mee neuer flie aduersities , nor faile in any good intent through them , but that whatsoeuer befortune mee , I may receiue it with a quiet minde , as that which is giuen mee by thy mercifull hands , suffering all things with an humble & quiet heart . I giue thee thanks o bounteous Iesu , for that thou vouchsafedst to bee taken by armed souldiers , and to be bound with cords , like a wicked man and offender , and thence bee led to Annas : and for that before him thou fearedst not to stand in iudgement : o admirable meekenes of my Redemer ▪ whilst then art apprehended , whilest thou art bound , whilst thou art mo●…kt , whilst thou art abused , thou lamentest not , thou murmurest not , thou striuest not , but silently followest their steps , who led thee , or rather draw thee & weary thee . Thou obeiest such as command thee , and with infinite patience bearest the torments wherewith thou art crucified , O my Lord , e●…uy mee not that such and so excellent an example of so much vertue may shine in me , for the glory and honour of thy most holy Name . I giue thee thanks O most amiable ●…su , king of heauen & earth , who standing before the proud & inflamed Bishop , in no other sort than as if thou hadst bene a vile & abiect man , wert stroken , and didst patiently suffer the cruell stroake which one of his wicked ministers inforced against thy face : I pray thee , o Lord , mortifie in me all vnbridled heate of wrath , restraine al indiguation , take away all hate , & extinguish in mee euery sparke and desire of reuenge : that when as any man shall do me iniurie , I may not bee moued , or thought full of reuenge : but suffering all things patiently for thy loues sake , I may doe good to all those that doe mee euill . Our Father , &c. The fourth prayer of the life of Iesus . I Giue thee thanks , sweet Iesus , who in the night of thy passion wert mocked , deluded , stroken by thine enemies hands , and kickt with their heeles , and vexed with diuerse sorts of iniuries : Thou knowest o my Lord , how grieuous and troublesome it is vnto mee to suffer the least iniury . Thou know est I haue no vertue , that my will is slow , and my good desires are cold in mee . O Lord , for thy mercie sake helpe my in●…nitie : Giue me grace , that my minde may be deiected by no storme of aduersity , but humbled by afflictiō . Help me , lest I saint vnder the burden of my tribulations , which shall come vpon me , neither let iniuries offered mee by other men , ●…re vp my impatiencie : but giuing thee thankes in all things , I may refer all things to the honour and glory of thy Name . I giue thee thanks , o Lord Iesu , for that standing before the President Pontius Pi●…ate , thou didst not answer to the false accusations & slanders of thy accusers : but like an innocent Lambe that openeth not his mouth , and is silent before his sheerers , so with a reuerent ●…lence diddest thou ouerpasse all things . Grant , O Lord , that reproofes , murmurings , & detractions may not moue mee to cho●… : but that instructed by thy example I may ouercome all those that in●…ure and defame mee , with silence . Giue me the grace of perfect humility , that I may neither desire to bee praised by men , nor feare to bee dispraised by thee . I giue thee thanks , most mercifull Iesus , for that amidst the great tumult and furie of the people , by the commandement of Pilate , thou wert led to King Herode : Giue me strength that persecutions confound me not : neither the iniuries of mine enemies prouoke me to wrath , nor their impudence make me ashamed : but that I may endure all things with meekenes , and ouercome them with silence , and possesse my soule in my patience : according to the prescript of thy holy commaundements . I giue thee thanks , merciful Iesus , that standing before Herod , and accused of many crimes and offences by the Bishops and Priests , thou wouldest answere to none of them , but didst iustifie thy cause with silence . Giue me , O Lord , the de●…ritie to refraine my tongue , that I may neuer take pleasure to speake idle , vaine , or fillthy words : or consume my time vnprofitably 〈◊〉 telling fruitles and vaine sto●…s , but grant that my tong may ●…und with nothing but that which is iust , honest , and profitable , and consonant likewise to thy heauenly will , make mee detest the vice of backbiting , and grant that I may take pleasure to heare and speake that which is honest . I giue thee thanks , sweete Iesus , that being compared with that infamous and seditious Theefe Barrabas , thou wert iudged worse than he , and vnworthier life : in so much as the homicide was set at liberty , and thou the author of life condemned to death . King of eternall glory , with what more great ignominy ( I pray thee ) might thy maiesty be affected ? Heere Lord , hence it appeareth , that thou art that liuing stone refused by men , which God chose vnto himselfe , & made the corner stone . May it please thee , o Lord , that I preferre nothing before thee , nor change any thing for thee , but let al thing●… seeme as dirt vnto mee in comparison of thee . Grant that the venome of enuy may neuer infect my soule , but that I may alwaies rest in thee and build my whole sal●…tion vpon thee . I giue thee thanks , most louing Iesu , that being dispoiled of thy garmēts , thou sufferedst that maiden skin of thine to be laid naked : and then tied with hard cords vnto a pillar , thou wouldst suffer the same flesh to be torne with horrible scourges , to the end thou mightest heale our wounds by thy wounds . O Lord , spoile my heart of all vncleane cogitations : put off mine old man , with all the concupiscence thereof , and put mee on a man , which is created according to thine owne similitude and likenesse , in iustice and sanctitie : and grant mee that with all patience & humility , I may sustaine the whip of thy fatherly visitation . I giue thee thanks , benigne Iesu , that after so many wounds , so many stripes receiued in that scourging for my sake , after so copious bloodshedding from all thy body , that thou wert diuers wayes mocked and scorned at , and to thy greater disgrace they put thee on a Purple garment , & platting a Crowne of thorns , they put it on thy head , they gaue thee a reed in thy hand in stead of a Scepter , and bowing their knees , saluted thee , or rather mocked thee by the name of King , saying : All haile king of the Iewes . Grant , O Lord , that the memory of this miserable tragedy may be imprinted in my heart , and neuer bee blotted out of the same : pierce the same with the ardent arrowes of thy charity , that I may onely loue thee , only thinke of thee onely rest in thee : and that neither tribulation , anguishes , or any persecutions , may separate mee from thee : neither let mee take it grieuously if at any time men contemne and set me at nought for thy sake . I giue thee thanks sweet Iesu , that after so many labours , anguishes , tribulations , scornes , and wounds suffered for my sake , thou wouldst also beare thy Crosse on thy broken and bruised shoulders vnto the Mountaine of Caluarie , thy place of execution : and that with great labour and wearinesse through y● grieuous weight thereof , and the extreme weakenesse of thy bodie . Uouchsafe me , O Lord , that with a willing & deuout heart I may embrace thy Crosse , denying my selfe , and imitating the example of thy vertues with feruent charity , that I may humbly follow thee euen vnto the death . I giue thee thanks , O good Iesu , who in this laborious iourney , when thou wert led foorth to bee crucified , didst bountifully comfort the women that lamented , exhorting them not to weepe for thee , but for themselues , and their children . Grant ( O Lord ) that I also may powre out deuout teares of compassion and loue so aboundantly , that the hardnesse of my heart may be mollified , and made acceptable in the sight of thy Maiestie . Grant me ( O Lord ) that set on fire by the flames of thy most holy loue , I may little or nothing esteeme these worldly delights , but onely loue thee , and eternally rest in the. Our Father , &c. The first prayer of the life of Iesus . I Giue thee thanks , most bountifull Iesu , that being wearied & spent with labour , and oppressed with the grieuous weight of thy Crosse , thou camest at length to the place of sacrifice , where thou wert found altogether afflicted , almost kild with thirst at which time those wicked and barbarous souldiers offered thee vinegar mixed with gall . May it please thee ( O Lord , ) that y● memory of this cup may extinguish in mee all inordinate desire of belly cheere , and delight of the flesh : and bring to passe that I may neuer giue consent to any filthy and vnlawfull delectations : but giue mee the most honest and the most necessarie vertue of temperance , as well in eating , and in drinking , as in other things : that refraining all gluttonous appetites , I may onely hunger and thirst after thee , and fixe my whole pleasure on thee . I giue thee thanks , blessed Iesu , who once more dispoyled of thy garments , stoodest naked before all the people , where , thy raiments pulled off , which with clotted blood were fast sticking to thy shoulders all thy wounds grew fresh & were renewed : from whence once more blood did plentifully flow , not without renewing of thy dolours . Grant mee , O Lord the true loue of pouerty , that I may neuer bee distracted through the want of worldly wealth , but that I may beare my Crosse , and the necessities of this life , with all patience . Spoile my heart O Lord , of all carthly imaginations and affections , and renew in me daily liuing desires of thy holy loue . I giue thee thanks , good Iesu , who wert cruelly puld & torne diuers wayes , when they would crucifie thee , so as all the ioynts of thy most sacred bodie were puld out of their natural places . Thou like wise didst suffer thy holy hands and sacred feete to be pierced with hard and thicke nayles , & affixed to the Crosse. Grant me ( O Lord ) that with a gratefull and thankful heart I may alwaies haue in mind thy most ardent charity , by meanes whereof thou so bountifully extendedst thine armes , & openedst thy hands , that they might be pierced ; and setledst thy feete , that they might be boared with hard nailes : Goe to ( O LORD ) arise and wound my heart with perfect charitie : pierce all my senses with the same nailes of thy loue , that my thoughts and desires may be neuer separated from thee . I giue thee thanks , O holy Iesu , that for three houres space thou hangedst on y● wood of the Crosse afflicted with many and intollerable reproofes , shedding blood abundantly , and sustaining immeasurable dolors in all thy members . Naile ( O Lord ) my miserable soule to that Crosse , that lyeth on the ground , and purge the same from the vncleannesse of all my sinnes and appetites , washing it in the flowing riuers of thy blood . O blood that gauest mee life & saluation , disdaine not , o Lord , to wash mee in that blood , to sanctifie me , and purifie me in that precious liquor . Offer the same ( O Lord ) to thy dread Father , in full satisfaction and remedy of all my euils . I pray thee grant mee that with my heart I may deserue to drinke , and with the tongue of my soule to licke y● precious drops of thy Diuine blood , that I may taste there how sweete thy Spirit is , and how sweete that thy most precious liquor is . I giue thee thanks sweet Iesus , who for my sake wouldest hang in the midst of two theeues , and bee esteemed for such as they were , that by this thy incredible humilitie and patience , thou mightst heale and vitterly ouerthrow my pride and impatience . I pray thee ( O Lord ) exalt my spirit , that I may despise all the visible things of this world , and onely looke vpon thee , loue thee , think on nought but thee , sigh after thee , speake of thee , delight in thee , and that all mine actions may bee alwaies in thee , and by thee , and nothing without thee which may saciate my minde . I giue thee thanks , beloued Iesu , who wert so kinde to them that were cruell towards thee : who also prayedst to thy Father for them who crucified thee , saying : Father , forgiue them , they know not what they doe . Giue mee grace ( Lord ) that I may haue true patience and meekenes , by which being armed ( according to thy example which thou gauest mee , and commandement which thou leftest me ) I may loue mine enemies , and doe good vnto them that doe mee euill , and pray vnto thee for them , that thou wouldst pardon them all iniuries , from my heart . I giue thee thanks , benigne Iesu , who wert mocked and despised by thine enemies , and outraged with so many blasphemies and in●…ties , euen at that time when thou wert afflicted on the crosse , with so many vnspeakeable dolours and anguishes . Grant mee grace , O Lord I beseech thee , that remembring me of that humilitie and patience wherewith thou enduredst so many griefes and disgraces , I also with the like sufferance may endure all whatsoeuer aduersities , perseuering with thee on the crosse of patience till death . Let no force of temptation , no tempest of tribulation , no stormes of iniuries , leade mee from my intended good purpose : let neither death nor life , nor things present nor to come , nor any other creature separate mee from thee I giue thee thanks , honored Iesus , who sparedst that theefe who blasphemed and mocked thee , and to the other that confessed his sins , and with a firme faith preached thine innocency , promisedst the glorie of Paradise . O blessed were I , if euer I might be so happy , as to deserue to be beheld by thine eies of mercie , wherewith thou didst looke vpon that fortunate theefe ; and by the helpe of thy grace I might so innocently liue , that in the end of my life , I were worthy to here that most sweet word , To day shalt thou be with me in Paradise . Our Father , &c. The sixt prayer of the life of Iesus . I Giue thee as great thanks as is possible for me , O Lord Iesus : for that looking from the tree of the Crosse , seeing thy mother full of griefes & afflictions , and drowned in her teares , thou tookest cōpassion other estate , and commendedst her to thy beloued Apostle Iohn , and afterwards commended him to thy mother , and vs all in his person . Grant me Lord , that I may suffer with her in griefe , and trauell in teares til I behold thee . I giue thee thanks , sweetest Iesus , for that with open wounds , thy head crowned with thornes , thy hands & feete nailed to the Crosse , thou saidst : O God my God , ●…hy hast thou forsaken me ? Effect ( O Lord ) in mee , that in all my aduersities and temptations , I may flie vnto thee my most mercifull Father , and distrusting in my self , trust only in thee , & resigne my selfe wholy into thy hāds . I require thee , O Lord , to wound the entrals of my soule with the memorie of thy wounds : cause them to bee imprinted in my secret thoughts , and make mee so drunke with thy blood , that I may thinke on nought else , nor seeke any other but thee , that seeking thee , I may finde thee , and possesse thee for euer . I giue thee thanks , o Lord Iesus Christ , who hauing thy bodie weakned and dried through too grieuous torments , and too much effusion of blood , wert vehemently drie : and burning with excessiue desire of our saluation , saidst , I thirst : Grant me , o Lord , that I may ardently thirst after thine honor , & the saluation of al soules : herein let me wholly conforme my selfe to thy holy will , doing as much as lieth in mee , in respect of my profession : I pray thee that no loue of transitory things may intangle me : that no creature may draw me into perilous snares , but that I may loue all things for thy sake , which ought to bee loued , and thy selfe more than all , that in thee alone I may onely finde rest . I giue thee thanks , O mercifull Iesu , for that in the houre of thy death , that thou mightest quench thy thirst , thou wouldest apply to thy mouth a sponge full of Uinegar , that tasting that bitter draught , in that thy most afflicted state , thou mightst satisfie thy eternal Father , for all our intemperance and ryots , & mightst leaue vs a wonderfull example of pouertie . Grant me grace , that for the loue of thee , I may contemne all delicious sauours and exquisit banquets , and that I may bee content to eate and drinke that onely with temperance and moderation , which sufficeth to sustaine this bodie , yeelding thee infinite thanks for the same . Puri●…e and heale the palate of my soule , that that may be sweete vnto mee whatsoeuer is gratefull vnto thee : and whatsouer displeaseth thee , the same may not bee sauorie vnto me but rather loathsome . I giue thee thanks , O Iesus , the feruent louer of mankinde , for that so absolutely and with so excellent an order thou broughtst the worke of our redemption to end : offering thy selfe a liuing sacrifice , on the altar of the Crosse , for the sinnes of the world . I pray thee , O my Redeemer , that thou wilt only vouchsafe to be the seale of my heart , and the scope of my thoughts , words , and works : that in all things with a pure and chaste intention , I may onely respect and doe that , which thine honour requireth : or that nothing without thee may please me , or that I may desire any thing but thee . Grant mee ( O Lord ) that hereafter I neuer wax sluggish or wearie in thy seruice , but that the feruour of the Spirit renewed in mee daily , my diligence may more and more increase in praising and seruing thee . I giue thee thanks , sweet Iesu , who when it was thy pleasure , calledst for death , and bowing thy reuerēd head , thou commandedst thy spirit , commended to the hands of thy Father , to forsake thy bodie : wherein thou declaredst that thou wert the true Shepheard , who lost his life for his sheepe . Grant mee O Lord , that being dead to all my sinnes and iniquities , I may liue onely to thee ; that the course of this my life being finished in charitie , I may presentlie enter into thee , who art the true Paradise of our soules . I giue thee thanks , most meeke Iesus , that thou wouldest haue thy diuine bodie opened with a launce of a certaine Souldier , out of which , blood and water issued to wash & quicken our soules : May it please thee ( O LORD ) so to strike my heart with the launce of thy holy loue , that I may will nothing , except that which thou willest . O Lord , let my soule enter the wound of thy breast , and attaine euen vnto the seate of thy charitie , and treasure of thy diuinitie , that there I may adore thee my GOD , crucified and dead for mee : and casting from my memory all the figures of things visible , I may onely respect thee , and haue thee solely present in all things . I giue thee thanks , beloued Iesu , who with the great lament of thy friends wert taken from the Crosse , and embalmed with precious oyntments , wrapped in a faire winding sheete , and carried into a strāge Sepulcher . O Lord , burie with mee all my senses , that beeing ioyned vnto thee by a strong bond of loue , I may bee as it were dead in those things which displease thee , and as it were rauished out of my selfe , in all things contrary vnto thee : And contrariwise in these things that please me , let mee bee altogether , liuelie , prompt , and swift , and delight in thee alon●… my onely Redeemer , and treasure of my soule , Our Father , &c. The seuenth praier of the life of Iesus . I Giue thee thanks , sweete Iesu , who of thy mighty power descendedst into hell , and there subduedst sathans power , & conqueredst obscurity and death . I pray thee , O Lord , that the reason of thy passion and blood may redeeme mee from hel and damnation , and reserue me to the life euerlasting . I giue thee thanks , o good Iesu , who victoriously issuing from the Sepulcher ▪ 〈◊〉 noble triumph ( after thou hadst ouercome and slaine death ) didst rise againe the third day , reassuming thy glorious body : and clothed with immeasurable brightnesse , visiting thy friends didst affect them with vnspeakeable ioy . Grant me also , O Lord , that rising againe from the death of my sinnes , and olde conuers●…tion , I may walk in newnes of life , and seeke those things onely which are high and excellent , and not base and transitorie : that when as thou the true life , shalt make thy second apparition heere on earth , I may appeare with thee also in thy glory . I giue thee thanks , O merciful Iesu , who forty daies after thy resurrection ( in the sight of thine Apostles , didst ascend into Heauen , glorious and triumphant , where sitting on the right hand of the Father , thou liuest & reignest world without end . May it please thy diuine bounty , o God , that my soule may languish in thy loue : and disdaine all things that are in this world , that she may alwaies aspire vnto thee , desiring celestial things and that with a continual and feruent will : let nothing reioyce her , nothing affect her , but thou onely my Lord and God. I giue thee thanks , most louing Iesu , for that thou sentest downe thy holy Spirit vpon y● elect , who perseuered in prayer , & didst send them to preach and teach all nations throughout the world . I beseech thee , O Lord , purifie the secrets of my heart , and giue me the true purity and cleannesse of conscience , that the same Comforter finding a general habitation in the same , may adorne it , and make it faire and beautifull with the plentifull gifts of his graces : let him alone comfort me , let him confirme and rule mee , and bee possessed of mee . I gi●…e thee thanks , most bountifull Iesu , who when thou shalt come in the latter day to iudge the world , & to reward euery one according to his works and deserts , either with rewardes or punishments . My mercifull Lord , giue me grace , that my soule innocently ●…nishing the race of this miserable life , according to thy holy will , may at last depart out of this prison of the body , adorned with many merits and vertues , that for thy mercie-sake shee may bee receiued into the house of thy glorie , that without end shee may praise thee , and in the companie of all the Saints , blesse thee world without end . Amen . Our Father , &c. The first thankesgiuing for the benefite of our Creation . I Giue thee thanks , omnipotent and eternall God , most wise and munificent Creator of all things , that when I was nothing , hast created me to be somethat , not a stone , not a Serpent , not a boord , not a fourefooted beast , but a man made according to thy image and similitude , or rather the very image and similitude of thy selfe , namelie a substance endued with vnderstanding and will ▪ that hauing a similitude of being , liuing & working with thee , I might bee the image and type of thy infinite beautie . But ●…est a creature so noble , should presently fall againe to nothing , and should presently and instantly perish , thou createdst mee immortall ; that whereas other liuing creatures appeare but a little while , and straight come to nothing , I should neuer returne to not being : but perpetually liue . Yet seemed that little vnto thee , O Lord , except also thou hadst infused into me , a soule so precious & noble , as that it scarsely giueth place to the Angels in dignity . Or●…n and Sheepe are satisfied with hearbs and grasse : Hogs feede on A●…orns and Beane-cods , neither are the meanes of more moment wherewith all other creatures are nourished , which if they enioy , they rest contented . But my meate is celestiall , and my appetite cannot be satisfied , but by thy immeasurable Maiestie : for thou h●…st created my soule of that nature and capacity , as neither the heauens nor the earth can fill it . O vnhappy man that I am , why doe I loue thee world ? why seeke I honours ? why gape I after riches ? why am I drowned in pleasures ? why se●…ke I those things that are to day & are not found to morrow ? These Acornes suffice not : These Huskes are not sauoury : and these Beanes do not nourish . Know , O my soule , what thou art , to what vse thou wert created , what thou oughtest to seeke , and with what dainties thou shouldest be satified . Only God can satiate thee : all the rest may possesse thee : but they cannot satisfie thee : Seeke him , h●…e is thy Spouse , he is the Hauen of thy desires , hee is thy last end . Acknowledge thy dignity , O my soule , acknowledge what and how thou art created . The king whose beauty the Sun and moone admire , whose maiesty the Heauens reuerence , and the earth adoreth : with whose wisedome y● quires of Angels are illuminate , with whose bounty the society of supernall Citizens is sed : he created thee , that thou mightest be his habitation : his seate and holie temple : hee would infuse himselfe into thy bosome , he can fill all the corners of thy immeasurable capacities . Rise , arise , o my soule , go meete with such a guest , introduce him with gladnesse into thy house , and say : He that created mee , hath his rest in my tabernacle . Which dignitie of my Soule , O Lord , when I considerately looke into , I wonder not that thy onely begotten Son , make drunke with the loue thereof , forsaking thy bosome , dis●…ained not the Uirgins wombe : sought her thirty three yeares with diuers labors and dolours : gaue his life for her , and by the pledge of his precious blood redeemed her being captiue : But I rather wōder at my ingratitud , carelesnesse and dulnes , who had rather prostitute the same soule so redeemed , for a finall reward once againe to the cursed diuels , and commit fornication with so vncleane beasts , than rest in the armes of my Redeemer , who is fairest amongst the children of men : whose ●…aps are better than wine , and whose name is powred out oyle . When I behold the fashion which y● gauest to this my body , I find●… so many of thy benefits , as the●… are members , senses , veins , nerues , or small strings to bee found in th●… same : all which doe publish thy ●…comparable wisedome and bounty . In the only harmony of which b●…dy , if I shold alwaies philosophy , I should neuer want matter to praise thee , I should neuer yeeld thee condigne thanks , I should neuer pay my duties for so many 〈◊〉 great benefits : which how great they are , they best know who want the vse of some members , or are trauelled with some other vicious affection of the body . I yeeld therefore , O thou maker of man , infinite thanks vnto thy goodnesse , for that thou hast not made mee blinde , lame , mute , monstrous , mad , or disguised with any other vice , either of minde or of body , but for that thou hast bestowed on me a sound mind in a sound body : Grant also that I may neuer abuse any of my members , senses , or powers of my soule , in cōtempt or disgrace of thy holy Name . Yet ( O Lord ) there are many things which yet I want , for nothing is presently reduced from his not being , to his perfect being : but all things tend to their perfection by certaine degrees : And that perfection , from whom is it to bee required , but from him who is the beginner of this worke ? Hence it is that all effects are conuerted to their causes , that they may receiue their finall perfection from thence whence they had their beginning . So see I ( O Lord ) the plants labour & wrest themselues on euery side , that they may behold the Sun , & fasten their roots in the earth : Fishes forsake not the water : and the Chicken scarce hatched from the egge , hides himselfe vnder the wings of the Hen , and followeth her whither soeuer shee go . Since all creatures do this , in whom there is no vnderstanding : I alone doe it not , whom yet thou hast created and endued with reason : I see that I want many things , 〈◊〉 that daily I am diuersly hindered : & the inordinate & insatiable hunger of mine appetites teacheth me no lesse : but I like a Doue wanting a heart , haue not recourse to my Creator , but to creatures : I seeke not water out of the Fou●…taine , but digge new Cesterns for my selfe : I hunt after the earth , & contemne him that made the earth : I seeke life in the land of death : & I will rest my selfe in things that are restles : I will begge from creatures , that which I ought to aske from the Creator . I therefore pray thy goodnes , O my mercifull Father & Creator , to take away this ignorance from 〈◊〉 and conuert me vnto thee , and then shall I be conuerted : thine eies see that which is imperfect in me , thou madest mee , thou finishedst mee , thou beganst this worke , doe thou finish it . Thy hands haue fashioned mee , giue mee vnderstanding , that I may learne thy Testimonies . Thou gauest mee eares , but such as are more attentiue to heere fables thā thy word : thou gauest me eies , but such as are more prone to behold curiosity , than to consider the wondrous works of thy law : thou gauest me hands , but weak to performe good workes : thou gauest me feet , but swift vnto euill , & slow vnto goodnes . What neede more ? There is no health in my flesh : per●… O Lord ▪ that which thou hast begun 〈◊〉 me . of thy hands . Giue me that I want , because thou art my Creator & my God : thou art my life , thou art my saluation : thou art my liuing , thou art my aboundance , thou art my glory : thou art my honour : thou art my peace , thou art all my good : without thee , all my plenty is pouerty : who liuest & reignest God , world without end . Amen . The second thanksgiuing for the benefite of our corporall conseruation . I Giue thee thanks , O most omnipotent , high , iust , and mercifull Lord God , not onely for that thou hast created me , and broughtest me from not being , to a being : but also for that thou hast preserued , and daily doest preserue me●… being made of nothing , from falling into nothing : for I both beleeue and confesse that both is thy worke : but if thy hand should be shut , and but for the twinckling of an eie should ●…iue ouer ●…is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ng , ( of which thou createdst me . ) As many moments therefore , and points of time as this my life hath had , now hath , or may haue hereafter , so many parts are there of this benefite . I giue thee thanks , O merci●… Father , that by an vnsearchabl●… kinde of meanes , from my conception , vntill my natiuitie , thou has●… kept mee close shut vp in the narrow bed of my mothers wombe , least choaked in my mothers bowels , I had come foorth into this world , either borne an abortiue , or strangled in my natiuitie without the benefite of Baptisme . I giue thee thanks that I am borne , not amongst Barbarians & idolators , who honor wood , and adore stone : not amongst Heretickes , that blaspheme thy name and most sacred Sacraments but amongst Catholiques , who honour and reuerence thee with a true , sincere and pure ●…uth . I giue thee thanks for that thou hast preserued me from all misfor●…ne & sodaine death , being borne 〈◊〉 bred vp in this world so full of snares and of perils . For whereas ●…uers men in my life time , drowned in the Sea , slaine in the war , ●…urthered by theeues , torne by the ●…skes of beasts , swallowed vp by ●…rthquakes , killed by hunger , ex●…ct by thirst , burnt with heate , ●…illed with colde , poysoned with venome , strāgled with the haltar , slaine by the sword , or other sodaine and violent death , are taken hence ; when in the meane while there are so many blinde , lame , mad , troubled with the Iand●…es , s●…ke of the ●…ir , trauelled with the spleen , bed●…em , furious , lunat●…ke , and sub●…ct to the falling sickenesse , whose ●…ife is more miserable than death : Thy fatherly prouidence , O Lord hath defended me from all these e●…ils : wheras notwithstanding no●…hing hapned vnto thē that might not haue fallen on me , the sonne of ●…dam , created out of the same masse of perdition , conceiued an●… begotten in the same originall sin , except thou hadst preserued me . I owe all this to thy mercy , these benefits I receiue from thee . If my earthly King & Lord , had of tenne captiues condemned for one and the same crime , sent nine to the gallowes , and of his meere grace & fauour had set me free , what condigne thankes could I offer him ? But thou ( O Lord ) hast done this for mee , not once , but daily : yea and euery moment . What shall I therefore pay thee , O Lord , for al these benefits ? what praises shall I sing ? what thanksgiuing shall I offer ? I will say with the Prophet : It is the mercy of God that we are not consumed : for that his mercies haue not failed . Thou hast giuē vs a body though vnworthy of many things , which except they bee present , it easily corrupteth & perisheth : but that they might be present , it is thy singular prouidence that hath so disposed . For as thou createdst vs for thy selfe , so hast thou made all things for vs : for whatsoeuer is created in the earth , in the waters , the ayre , the fire , or in the celestiall spheres , yea in the imperiall heauen , al that hast thou created to obey vs : for thou hast placed man aboue all the workes of thy hands . Thou hast subiected all things vnder his feet , &c. For me , trees bring forth their boughes and fruite : vines flourish for me : oyles fattē and grow fruitful for me : the garden flowreth for me , & all the plowland of the fields is mine . For mee doth the earth yeeld gold , siluer , and diuers min●…rals , profitable for the vse of man. For me doth the Sea ebbe & flowfor mee it bringeth foorth diuers sorts of fishes : for mee it beareth ships and sailes : for mee doe the fountaines spring : for mee doe the flouds flow : sheepe , oxen and the beasts of the field are fed , bring forth skins , wooll , milke , and butter for mee : for mee hath the hound nailes and teeth : for mee doth the Monocerote bring foorth a horne : for mee doth the Thrush sing : for mee doth the Peacoke spread her party-coloured plumes : what need more ? There is nothing that liueth or mooueth in water , earth , o●… ayre , which either feedeth me no●… , or recreateth mee not , or medicineth me not : so that all this inferiour world is no other thing tha●… my store-house , my walke , and 〈◊〉 Poticaries shop . If I shall ascend aboue the elementall world , how many & how great wonders hast y● made there for me ? The moone , the sunne , the stars , to whom shine they but to me ? to whose vse doe they impart their influences to those inferiour bodies , but to mine ? To whom do the times of yeares , moneths , and daies , varie and admit measure , but for me ? I wil ascend higher : it was thy will that those noble and pure Angelicall spirits , who minister vnto thee & assist thee , should bee my ministers also , that they might defend me from the assaults of al mine enemies , visible and inuisible , induce mee to goodnesse by their suggestion , helpe me in my tribulations , offer my prayers vnto thee , and bring my soule departing out of this life to thy presence . Arise now my soule , arise , number if thou canst , all these benefits wherwith God ceasseth not to follow thee , though a sinner euerie day . All and euery one of these are certaine voyces inuiting thee to prayse this thy bountifull benefactor . Doest thou not heare , nor know who he is , who insinuateth himselfe vnto thee by so many arguments ? makes himselfe known by so many testimonies ? draweth thee vnto him by so many rewards ? esteemed thee so much , that hee made all things for thy vse ? who is made the shepheard of thy flocke ? the steward of thy houshold ? the Physition of thy bodie & soule ? wilt thou not loue him ? wilt thou not serue him ? wilt thou not giue him thanks ? wilt thou not prayse him ? I desire to prayse thee , O Lord , & giue thee thanks with my whole heart , but in my selfe I finde no means how I may do it : for praise is not seeming in the mouth of a sinner . But for that thou hast created all things to my vse & seruice , I will cal vpon all creatures , that they with me may praise the Lord of al things , saying : O alye works of the Lord , blesse yee with mee the Lord , praise him and magnifie his name for euer . The third thanksgiuing for the benefite of our redemption . I Giue thanks with my lips , my heart , and all the vertue that is in mee , to thine infinite mercie , O Lord my God , for that , being created according to thy similitude and likenesse , and fallen and lost in my first parents , thou wouldst not banish me for euer like the proud angell from thy presence : but of thy vnspeakeable goodnesse thou hast redeemed me . Because thou madst mee , O Lord , I owe my selfe vnto thee : but for that thou redeemedst mee , I should owe thee farre more than my self , if I had it . But wher as thou couldst not helpe vs by thy life , yet was it thy pleasure to effect the same in thy death , to the end thou mightest expresse vnto vs , the force of thy loue : for lesse hadst thou loued , except for a time thou hadst sustained , to the end thou mightest disburden vs. And so much more worthily art thou to bee honoured by vs , by how much more greater things thou hast sustained for our sakes . For who art thou that sufferest ? what , & of what kinde are the things thou sufferest ? for whom sufferest thou ? and why sufferest thou ? Tell me , O Lord , that I may counterpoise equallie this wonderfull worke & incomparable benefite . What therefore , O my God , shall I say that thou art ? I will say that which thou thy selfe saidst to Moses in times past : Thou art that thou art : Thou art an infinite being that proceedest from no man but thy selfe : and without thee , there is no being that hath being of himselfe , but from thee onely , who art that beginning and fountaine of al being . Thou of thy omnipotent power , madst al things of nothing , thou of thy goodnesse , conseruest all things without any forraine helpe : thou by thy will ( if it so pleased thee ) maiest reduce al things to nothing : thou onely art , that art , and all that seemeth to be , is nothing in comparison of thee . The moone shineth not , and the starres are not cleane in thy sight . All beautie compared to thee is deformitie , all power infirmity , all wisdome ignorance , and all goodnesse is malice . Thou art good without defect : wise without error , liberall without acception of persons , iust without wrath , cleane without detriment : thou workest all things , and art not distracted , thou labourest , and art not wearie : thou art euerie where , and nothing is wanting in thee . What therfore shal I speake of the greatnes of thy maiesty ? Thou beholdest the earth , and makest it tremble : thou touchest the mountaines , and they smokke . thou hast shut the sea within bounds , when it brake out as a child from his mothers wombe : thou numbrest y● multitude of starres , and callest them all by their names : whom the dominations and Angelical powers adore : before whom the highest Seraphins clock their wings , & hide themselues with their fethers . All thy works praise thee , and thy Saints blesse thee : the morning starres praise thee , and all the children of God reioyce in thee : the heauens declare thy glory : and the firmament sheweth thy brightnesse : the flowers of the field testifie thy beauty : the earth thy prouidence : the Sea , and the flouds thereof , doe preach thy Maiestie . Such and so great art thou , O Lord , oh now let it be lawfull for mee to speake , or rather to feele , what and how vnworthy wrongs , thou , the God of so great maiesty , hast suffered for mee : and whilst I reckon vp these things , let all ●…he Quires of Angels fall downe before thee , and giue thee thanks for that which thou hast sustained for our redemption . Thou being so sublime and admirable , didst descend from the height of thy glory into this vale of miserie , inuested with our carnall body , and in habite like a man subiect to sinne . Thou in this world sustainedst for my sake hunger and thirst , y● heate of the Sunne , and the cold of the Winter : persecutions and dolors : thou sufferedst for me so much pouertie , that where the Foxes haue dennes , and the birds of the aire their nests , thou the Lord of heauen , hadst not a place to rest thy head on : borne in a Stable among beasts , thou didst beg the heate of their breath from them , and wert wrapped in ragged clouts . On the eight day thou tookest on thee the marke of a sinner : Presently after this , the world persecuted thee : thou fledst to forraine Lands , and to a Nation honouring idols , and to that purpose soughtst the silence of the night : the innocency of thy ●…s excused thee not , neither was there rest giuen to thy tender bodie , neither was thy delicate childhood idle : as thy body increased , thy griefes and labours grew . For who can expresse , O Lord , thy praiers , watchings , fastings , wearines , hunger , thirst , persecutions , and iniuries done thee by thine enemies ? They spake against thee who sate in the gate , and the drunkards made Ballads of thee . In a word , thy life was tormented in so vnworthy sort , as that thou maiest iustly say with the Prophet , I am poore , & in labours from my youth and infancie . These were the things thou sustainedst in thy life time , but greater are they which thou sufferedst in thy death and on the Crosse : There was liberty , takē prisoner : innocency , strooken : beauty , spit vpon : iustice , condemned : glorie , deluded : and life , slaine and crucified . Good Lord , what more admirable ? what more horrible ? what more strange ? Life dieth , God is whipt : the power of God tied with cords : the image of the Father spit vpon : finally , naked God is nailed to a Crosse , and hanged betweene two theeues , in the sight of the whole world . Further may not my soule wade : my strēgth is weak ned , & my heart faileth within mee . O height of charity ! O depth of immasurable humilitie ! O greatnesse of mercie ! O incomprehensible & bottomlesse pit of bounty ! If I owe thee so much , O Lord , for that thou hast redeemed me , what shall I owe thee , for that after so admirable a manner , and so hard and difficult vnto me , thou hast redeemed me ? O most mercifull Pastor ! O most faithfull shepheard , who gauest thy life for thy sheepe , whom thou tookest vpon thee to defend and keepe , with what duty may I remunerate so great a benefite ? with what teares may I prosecute my plaints ? with what life shal I imitate thy pure and immaculate life ? Truly I owe thee farre more , O Lord , for thy sufferance wherby I was redeemed , than for thy worke by which I was created . And if , O Lord , thou hadst sustained these things for Angels or archangels , for cherubins or seraphins , it were lesse to be wondred at : but now hast thou not suffred for these , but for man : & what is man that thou art mindfull of him , or the sonne of man that after this sort thou visitest him ? If thou consider his bodie , man is the most wretched of al liuing creatures : if his manners , more miserable and worser . Dost thou therefore , O God , die for the sonnes of Satan , for y● corrupters of all honesty & iustice ? for parricides and breakers of thy diuine Lawes ? for contemners of thy Maiesty , and blasphemers of thy glory ? Dost thou then die , O God ; for thy infernall tormentor , whose heart is not allured by benefits , nor terrified by threatnings , nor mollified by promises , nor moued by punishments ? For a man who is not content with his own power and domesticall malice , compasseth the earth also , sorteth out all the worse sensualities , putteth on the nature of beasts : becoming woorse than they : crueller than a Tyger , fiercer than a Liō : greedier thā a Wolfe : venomouser than a Toad : craftier than a Serpent . Which not sufficing him , hee descendeth into hell , and borroweth whatsoeuer detestable things , in the diuels themselues : as blasphemy , pride , enuie , and perpetuall hardnesse of heart . And when hee findeth no more , ●…ee inuenteth of his owne braine ●…ost prodigious monsters of sin : ●…ertaine new kindes of ryot , lechey , and other sorts of vncleannesse ●…hich are neuer heard of a●…ongst very Beasts , or the diuels themselues . Dost thou thinke , O Lord , this monster to bee worthy that thou shouldst open thine eies on him ? Doest thou die for this sinke and caue of Serpents , replenished with Uipers and Scorpions , to the end to sanctifie y● same ? My heart faileth mee in considering thy mercies O God , & there is no more spirit left in me . Because I haue once begunne , I will speake vnto thee my King & my God , though I am dust and ashes : What mooued thy mercifull heart ? What ouercame and conquered the same , that thou sufferedst so much for so abhominable a creature ? didst thou hunt after profite ? didst thou expect greater glory and blessednesse , than thou hadst ? O meere grace ! O loue wtout respect ! O pure and sincere goodnesse ! What profite hast thou by the seruice of one poore Ant ? What fruit was there expected to thee by the saluation of man ? Thou hast no neede of riches . Who gaue thee , that thou mightst restore againe vnto him ? all things vnder the heauens are thine . What hadst thou therefore to do with our dolours and miseries ? Through the bowels of the mercy of our God , thou didst visit vs , rising from on high . O pittifull bowels ! O sweet bowels ! O bowels vnto vs the Sea of loue and mercy ! In these bowels , and not mooued either with profite or necessity , thou tookest compassion on our griefes and hadst mercie vpon vs : Thou sawest the affliction of thy people , and appearedst in the bush amongst thornes and bryers , discending from Heauen , and taking on thee our nature . Be not angry , o Lord , if I speak : If the force of thy loue were so great , thou fountaine of charitie , that it compelled thee to a marriage so vnworthy thy maiestie , that thou wouldst espouse thy selfe to thy creature : was there not a more noble spouse for thee on the earth , and more allied to thee by grace and nature ? Why didst thou not rather entertaine the Angelicall nature ? why didst thou loue a wife of an vncircumcised nation , which shall afterward betray thee to thine enemies and kill thee ? what doest thou answer mee my God ? what doest thou answer ? but , I would haue this , this was pleasing in my fight as ●…ampson , who erst prefigured thee , once said . What thanks shall I therefore giue thee , O Lord , for this incomparable benefit ? with what loue shal I loue thee , that hast giuen so manifest and incomprehensible testimony of thy goodnes towards mee ? How can it bee that there should bee any one in this world that should not loue thee ? how can hee bee vnmindfull of such a benefit ? First ( O Lord ) let mee forget my selfe , than the memorie of so great a mercy bee extinct in mee . Those nailes which pierced thy most innocent hands , shall also pierce my heart : and that admirable change , wherein thou tookest vpon thee my infirmities , & powredst thy goodnes liberally vpon mee , shall neuer depart out of my minde . And whereas thou all thy life time diddest desire the Crosse with great affection , whereon thou wert to die for my sake : Grant that I also as long as I liue may not abhorre the Crosse , but beare the same patiently , vntill thou transferre me to that place , where nei●… death , nor mourning , nor cry , nor dolour shall be heard of , where thou reignest , world without end . Amen . The fourth thanksgiuing for the benefit of our vocation and iustification . I Giue thee thanks , O Lord God my helper & Redeemer , for that from darkenesse thou hast called me into so admirable a light , as that being without hope of mercy , I haue now obtained mercie . For during the time that I liued in the land of Obliuion , and in the shaddow of death , when my waies were most wicked and contrary vnto thee : then did thy mercie call mee , not onely flying , but also repugning : then gauest thou me thy holy Spirit , & adoptedst mee for thy sonne . The grace which in baptisme I receiued of thee , I cursedly neglected ; I rent my first robe , and like the prodigall sonne , spent all my substance : Thy holy temple which thou sanctifiedst in me for thy le●…e , I haue prophaned : raising in the same an idoll of my disordinate pleasures , & defiling it with diuers sinnes . The tune was once , o Lord my Sauiour , wherein I was so blinde , and liued so loosely , as if I had no law , or as though I beleeued there were no God : I was vnmindfull of death , neither remembred I y● latter iudgment , or the life to come . The Lawes , according to whose prescript I did liue , were mine appetites : I followed mine owne inuentions , and walked according to mine owne waies . So diuers yeares of my life were ouerpast , wherin I liued in so palpable darkenes , tha●… in like sort as that of Egypt , I might haue felt it with my handes . O eternall light , how ouerlate did I know thee , how slackely did I open mine eies to behold thine ancient beauty ? All this time thou obseruedst me , sustainedst me , expectedst mee , not permittting timelesse death to apprehend mee . O altitude of thy iudgements ! O greatnesse of thy ●…ercies ! How many men in the ●…eane space , in the midde race of their sinnes , are there swallowed by sodaine death , who now are miserably tormented in hel ? & I , who was one of them , protected by thy mercy , am reserued euen vntill this houre ? Ah what had become of me if at that time thou hadst summoned me likewise before thy iudgement seat ? What account could I haue made in so miserable an estate ? O my mercy & my redemption : I giue thee no lesse thanks for this bounty , than if thou hadst acquited me being condemned amongst those damned , and deliuered mee from perpetuall torments . Blessed bee thy patience , by the benefite whereof I liue : and blessed be thy mercy which so long time defended and kept me . Neither didst thou onely keepe me whē I sinne●… against thee , but very often times thou didst also visite me as my friend , & calledst me vnto thee by thy sweete and secret inspirations : obiecting to mee the greatnes of my sins , the shortnes of this life , the eternity of y● other : the seuerity of thy iustice , and ●…he bounty of thy mercy . In the midst of mine iniquitie afterwards , thy presence appeared vnto mee so effectually , that perseuering in my delights , & seeking after y● Leeks , ●…urneps , and Garlike of Egypt , thou extortedst plentifull teares from mee . I did sinne , and thou didst recall me from finne : I did flie from thee , as though it had bene a slight matter to lose thee : and thou didst seeke me , as though it were much for thy profit to finde me out . So many yeares did wee liue wrastling & resisting , thou in doing good , I in doing euill , and contemning thy goodnesse . With these voices didst thou call mee , with these cords didst thou drawe mee . At length when it pleased thee to single me out , and to call me by thy grace , thou sentest a great cry into the eares of my soule , wherwith as it were the roaring of a Lion , thou didst awake mee from sleepe , and thou calledst me from death vnto life : This is the voice which Dauid thy friend so highly commendeth , in vertue and power , breaking the Cedars , cutting the flames of fire , and shaking & moouing the desart of Cades . For no lesse is thy power than thy mercie which thou art wont to vse in this worke : for it is great mercie to remit sins , & mighty power to make finners iust . O how many and how great are the benefits , which together with this one , are powred into vs ? here is giuen pardon of sinnes : grace is giuen , charity is giuen with those other vertues which attend her : finally the gifts & graces of the holy Spirit are giuen . Heereby the sinner is reconciled vnto thee : of an enemy , made a friend : and of the slaue of the diuell , thy Sonne , and the heire of thy kingdome . Heere the Prodigall Sonne is entertained into his Fathers house : the first Robe , Ring , and Shooes , & ornaments of a Sonne are restored vnto him . And although I cannot be assured , O Lord , whether I be worthy of hate or loue : yet hope I y● same and confidently euery way trust in thy bounty : my conscience likewise beareth mee witnesse , that I am partaker of the grace of iustification , for which I acknowledge my selfe deepely indebted . Blessed bee thou therefore O bountifull Lord , the giuer of all goodnes , yea of thy selfe , for that I liuing most lasciuiously , thou gauest mee thy holy Spirit for my nurse , tutor , master , gouernour , comforter , and all my good : hee is to mee the pattent of adoption , the pledge of matrimonie , & the assurance of euerlasting life . Blessed bee the day in which such a guest entered my soule : and blessed bee the houre in which the gates of my wal were opened to receiue him . That day was holy vnto mee : in that day I came out of Egypt : that day was my birth day , in which I was regenerated into the Son of God. This my Easter day , in which I rose againe from death to life : in which I receiued the holy Ghost . Let Iob curse the day of his natiuitie , I will blesse this : this is the day in which the Angels reioyced at the conuersion of a sinner : in which the woman reioyced that found her groat : in which the shepheard assembled his neighbours with ioy , for the lost sheepe which he found : in which the diuels doe houle for their lost prey . This is that day in which thou my Father doest acknowledge mee thy sonne , and thy Sonne termeth mee his brother : and thy holy Spirit hath consecrated mee for his Temple : and the Quire of Angels haue saluted me for their companion and fellow Citizen . If on this day the Angels reioyced and sung vnto thee , O Lord , how can my lips bee shut ? how may my tongue be silent ? how can my mouth choose but bee ●…lled with thy praises ? whatsoeuer the Psalmi●… or Prophets sung of the comming of my Redeemer , all y● will I sing vnto thee , O Lord. It was a great benefite of thine O Lord , that thou diddest create me : for thereby thou didst produce me from not being , to a being : but much more is it , that thou iustifiedst me : for in this thou tookst frō me the being of sinne , and bringest me to the being of grace : in that , am I made the son of man : in this am I adopted the son of God. It is a great benefite which I expect of glory , but no lesse in this kinde is that of iustificatiō . For it is no lesse to make a iust man of a sinner , than of a iust man a blessed man , since there is a greater distance betwixt sin & grace , than betweene grace and glory . Great also , yea very great is the benefite of redemption : but what had redemption profited , if vocation and iustification had not followed ? I acknowledge therefore , O Lord , that the benefite of iustification is the keie and ground of all the other , without which the rest do not onely not profite , but giue vs matter of greater damnation . But ( O Lord ) what did I vnto thee , that thou shouldst giue mee those things ? what obedience shewd I to thee , that thou shouldst giue me this blessing ? what foundest thou in me worthy of so great honour & reward ? nothing in mee was free frō sin : I knew thee not : I loued thee not , I serued thee not : neither had thee in remembrance . I became the bottomlesse pit of darknes and iniquity . I cannot choose ( O Lord ) but tremble with horror , as oftē as I think hereon : neither finde I any other cause of this benefite , but thy bounty . How many were my companions of the same age , nature , and impietie , of whom I was the most reprobate ? yet tookest thou me vnto thee , and forsookest them : we were detained in the same Egyptian captiuitie , & thou admittedst mee to thy royall Table , but condemnedst them , & cast out their flesh to bee deuoured by the creatures of hell . Whilst I remember these things , O Lord , my spirit is no more in me : and I know not how to praise thee , or what thanksgiuing to offer vnto thee for so incomparable a benefite . All the time of my life I will say , O Lord , what sawest thou in me : O Lord , what sawest thou in mee ? Lord , what sawest thou in mee , more than in the rest whom thou hast forsaken ? Why didst thou so call mee ? so deliuer mee ? so looke vpon me ? so succour me ? ( if so bee thou hast succoured me ) leauing the rest in sinne , who were lesse euil than I ? I know not what to say , I know not what to do , I know not what to yeeld vnto thee O Lord , for all the benefits thou hast bestowed on mee . I will with the Prophet , praise my Lord at all times : his praise shall be alway in my mouth : I will say with the same Prophet : Thou hast brokē my bonds , O Lord I wil sacrifice to thee the sacrifice of praise , & cal vpon the name of the Lord. To the Lambe that sitteth on the throne be blessing , and honor , and glory , and power for euer & euer , Amen . A thanksgiuing for the benefite of our spirituall conuersation in the life of grace . I Adore thee , I praise thee , I glorifie thee , I giue thee thanks , most mercifull Father and eternal God , with my whole heart , for all thy benefits : but in especiall , for that thou hast called mee , whom being beforetimes wounded , thou hast ●…thout any my precedent merits ●…ured : and being an enemie vnto thee , reconciled : redeemed from captiuity , and called from death to life : and of thy fatherly goodnesse hast hitherto conserued me in this state , and as yet doest conserue me by thy grace . Thou art he onely , O Lord , that created me , & made mee of nought : and thou onely art he that conseruest that which thou hast created : thou bountifully dost protect that essence of nature which thou gauest me , lest it should perish . Thou onely hast regenerated mee by thy Spirit in the life of grace . By thee are we priuiledged from our sins : by thee are wee conserued , lest wee should fall againe into sinne . If at any time I haue risen , thou gauest me thy hand : if I now stand , thou sustainest me , lest I fall . As many good purposes as I haue conceiued : as many godly inspiratiōs as I haue felt : all are by thy benefite . As oftē as I haue ouercome mine enemy , as oftē as I haue refrained my euill inclinations and peruerse appetites , it was thy benefite . For if no man can say , Lord Iesu , but in the holy Spirit , nor doe any good deede without thee , euen as the branch can yeeld no fruite being deuided from the vine : sure it is , that if any fruite grow from this cluster , it is by the benefite of that vine to which it cleaueth . If at any time I haue fasted , it came from thee : if I haue endured aduersity patiently , thou didst assist me : if at any time I haue denied mine owne will , it was thy working : If euer hitherto I haue shed the teares of contrition , if my prayers haue preuailed with thee , I confesse ( O Lord ) that I did it by thy helpe , I confesse that thou hast wrought all good workes in me : for all theese doe I giue thee thanks . I referre al these benefits with thanksgiuing to him from whom they proceeded , that hereafter they may flow more plentifullie . I acknowledge my selfe to bee indebted for so many benefits , as I haue done duties to thee , O Lord , in this life , if I haue done any at all . What shall I say of the occasions and opportunities offered by thee vnto me of good life ? How many preachers hast thou sent to teach me ? how many counsellers to instruct me ? how many good friends , how many godly companions , how many good examples , how many deuout bookes hast thou lent mee , by whose helps I am incited to goodnesse , and pricked forward to vprightnes of life ? Great are these thy benefits , but greater doth he owe thee , who hath profited without these : blessed is hee whom thou hast taught , O Lord , and instructed in thy law : for so much more hath hee profited , by how much thou art a better Doctor , and wiser Master then others . But who can recount the perils and dangers from whence thou hast deliuered mee , O bountifull shepheard of mens soules ? or the sinnes whereinto I had fallen wtout thine assistance ? There is no sin so great , that was euer attempted by man , which another man cannot fall into , if the Creator bee wanting by whom he is made . For whi●…h cause vpon good occasion I will call all mens sinnes my benefits : for into al them might I haue beene plunged , except thine infinite mercie had preserued mee . Is many occasions of sinne therefore as might haue inforced mee to fall ( for they could inforce Dauid ) so many had I fallē into , except thou ( O Lord ) hadst taken them away , because thou knewest my infirmities . All men acknowledge not these thy benefits , but I through the grace doe both acknowledge & embrace them . How often , O louing Father , hast thou vsed this mercy towards mee ? How often hast thou bound the enemies hands , lest he should tempt me ? or if he should haue tempted me , that yet hee might not ouercome mee ? how often hast thou inchanted that old Serpent , that although I walked amongst Uipers & Bas●…lisques , yet could they not hurt me ▪ How often hast thou trauelled with mee through water & fire , lest I should bee burned in the flame , or drowned in the water ? How often in the midst of the seruants of this world hast thou tempered the flame of this Babylonicall furnace with the dew of the holy Spirit , and so cooled it that it might not consume me ? How often might I iustly say with the Prophet : I was thrust fore at y● I might fal ? But y● Lord was my helpe ? If at any time I haue stood , I stood by thee : if I haue fallen , I haue fallen by my selfe : & thy hand hath staied me vp , lest I shold be bruised . Yea I had alwaies lien in y● dirt , except thou hadst raised me . In the multitude of my sorrowes therefore which I had in my heart , thy comforts haue refreshed my soule , and raised it . How often , O Lord , haue my sins deserued thy wrath ? How often mightst thou haue taken thy hand away , and that iustly from mee , as thou hast withdrawne it from others lesse vngratefull ? yet wert y● mercifull vnto mee , and didst not punish me according to my iniquities ? I was proud , swolne with vaine glory , I attributed that glorie which was due vnto thee , to my selfe : and therefore I am worthy to bee an outcast from thy mercie . I was ingrateful , I did not acknow ledge thy benefits : I attributed that to nature which was due to the author of nature : neither did I yeeld the thanks which belonged vnto thee : I was negligent & slothfull in those things which appertaine to my saluation : and therefore I deserued that my talēt should long since haue bene taken from me . I was rash in louing perils , and therefore worthy to fall into them . I am worthy I say , O Lord , y● for these and many such like , I should alreadie bee forsaken and ●…ast off by thee , that the crime of the last sinne , might be the punishment of the first . But thy patience was so great , that thou wink●…dst at the wickednesse of my dissolute life , & shuttedst thine eies against my infirmities . Hitherto hast thou forborne mee with so much mercie : neither wouldest thou suffer that thy succour should at any time leaue me . I pray thee ( O Lord ) perfect that which thou hast begun : vouchs●… not onely to keepe in mee , but also to in●…ease thy benefits , which thou thy selfe hast daigned to impart to mee . Continue ( O Lord ) to keepe me innocent in this spirituall life : and forsake me not , as hitherto thou hast not forsaken mee . I conuert the dolors of my conscience , O Lord , wherewith I should be vexed , if thou hadst forsaken mee , into ioy : and now with glad minde and reioycing spirit , in way of thanksgiuing and praise I sing , saying with thy friend : Returne my soule into thy rest , for our Lord hath done good vnto thee . For he hath deliuered my soule frō death , mine eies from teares , and my feet from falling . For all these thy benefits , we yeeld thee thanks Lord God omnipotent , who art , and hast bene , and who shalt be : for thy works are great and wonderfull , and thy waies are iust and true , Lord and King for euer . Amen . To how many temptations our life is exposed , and how much neede wee haue of Gods helpe . LOrd , let mee know mine end , and the number of my daies , that I may bee certified how long I haue to liue . Are not my daies few ? it irketh my soule of my life : For what is this life , where continuall tribulations are conuersant ? where all things are full of snares and enemies ? Scarcely doth one temptation passe away , but another succeedeth , and the first conflict as yet vndetermined , others more greeuous and vnexpected doe follow : Helpe mee therefore , O Lord my God , for mine enemies haue inuironed my soule , on this ●…e , my body : on that side the diuell : heere the world vrgeth , and all of these enforce and search after my soule : I cannot flie from the body : nor driue it from mee , I must needes beare it about with me : for that it is tied vnto me . I must not kil it , I am compeld to sustaine it : & when I ●…atten the same , I nourish mine owne enemy against my selfe . The world begirteth and bes●…egeth mee euery way : & by the fiue windows or senses of my body , my sight , my hearing , my taste , my smelling , and my touching , woundeth mee with his arrowes , and death entreth by my windows into my soule . I cannot see the diuell , and therefore haue lesse meanes to beware of him . Hee hath bent his bow , and hath to that end prepared his shafts , that he may wound mee sodainely : he hath said he would hide his snares , saying : Who shall see them ? which way soeuer I see thē , there is no security : the flesh suggesteth me with delight , the world presenteth sweete , the diuell gall : the flesh talketh vnto me of sleepe , of drinke , of meat , and such like appurtenances of the same : the world bewitcheth mee with ambitious pleasing of time , with boasting , with arrogancy , and pride : but to wrath , malice & bitternes of minde , the diuell prouoketh me . Behold , Infidels & Atheists are with me , O Lo●… , & I dwell with Scorpions : woe is me because my life is prolonged , I haue dwelt with the inhabitants of ●…edar , my soule hath too long remained on the earth : & in this so dangerous assault , I finde nothing in me wherunto I may haue recourse : for my heart is vaine , fugitiue , and vnstable , more moueable than motiō : it is distracted diuers waies , and trauerseth innumerable things with incertaintie : and whilst it wandreth through diuers things , it findeth no rest : For euen as a Mil turneth swiftly , and refuseth nothing , but grindeth whatsoeuer is put vpon it : and if nothing be put thereon , it consumeth it selfe : so is my heart alwaies in motion , and neuer resteth . Bitter thoughts trouble : vncleane , defile : vaine , disquiet & trouble the same : whilst my heart crieth not for future ioy , nor seeketh thy helpe , it is estranged from the loue of God , and drowned in ●…rthly affections : And when it falleth from those , and is insnared in these : vanity seduceth it , curios●…tie confoundeth it , des●…re allureth it , pleasure intangleth it , lust de●…leth it , enuie tortureth it , ire disturbeth it , sadnesse tormenteth it . So by miserable chances it is drowned in all vices , & sometimes an abiect matter falleth out to be the cause of a greeuous temptation . Wretched man that I am , who shall deliuer me from the body of this death ? In all these am I ouerthrowne , O Lord , vnlesse thou helpe me . Haue mercy therefore , haue mercy vpon me ( O Lord ) and deliuer me from the dirt , that I sticke not therein , lest euery way I remaine discomfortlesse : Deliuer me from ●…ine enemies , O God , and from them that hate mee : defend mee against all those that rise vp against me But thou , O Lord , deliuer me from the snare of the Hunter , and from the bitter tongue , that wee may confesse vnto thee , saying : Blessed be God , who gaue vs not in prey to their teeth . My soule is escaped like a Sparrow from the ●…et of the fowler : the net is broken , and we are escaped . Against whatsoeuer temptation . THou seest , O bountifull Father , the great danger wherwith I am entangled : thou seest the snares which mine enemies haue laid for me : and the violence that they v●… against mee , that they may raui●… me ( o Father ) from the number of thy children , and deliuer mee thy poore sheepe as a prey to the fierce teeth of Wolues : I therfore humbly beseech thee for thy fatherlie goodnesse sake , to helpe mee and strengthen me , and that they may haue no other vse of these their subtilties , but to strengthen my loue towards thee , and make their subtilties , & cursed counsels more manifest . Truely my infirmities might craue peace and tranquillity ( for how can I choose being a weake & fraile man but feare so mightie enemies , as the world , the diuell , and the greatest enemy of all , my flesh ? ) yet since I am not ignorant O Father , that temptations are so profitable & healthfull for vs , y● we ought to reioyce therein : I require no other thing at thy hands , but that thou wilt take from before me the multitude of all my sinnes , which with their immmeasurable weight , not only depresse my poore backe , but turne away thy helpe and assistance euery way from me . Let mee heare in my temptations , that which once Saint Paul heard when hee was tempted : My grace ●…s sufficient for thee . O Lord , if ●…hou deny me not this , I will say with the Prophet , God is my light , and my saluation , whom then shall I fear ? God is the protector of my life , of whom shall I be afraid ? If 〈◊〉 host of men were encamped against mee , my heart should not ●…are : If an army were imbattelled against mee , hereat I would not be afraid . Behold , O Father , how thy cō●…ence maketh vs fearelesse , & how ●…int hearted our sins finde vs : for ●…is written , whither flieth the wicked when no man followeth him ? ●…nd seeing the morning Star , he supposeth it to bee the shadow of death . Take my sinnes therefore from me , which make me fearefull and faint-hearted , and giue me thy grace : that if it bee not expedient for mee to haue a life which is free from all temptations , yet that I may constantly resist some assaults and with greater desire thirst after that my celestiall countrey , whe●… neither temptation doth sollicite , nor griefe cruciate , nor tribulation afflict : where thou the celestiall Father , with the Sonne and the holy Ghost , liuest and reignest , God world without end , Amen . Against the temptation of the diuell . LOrd God , Creator and mai●…tainer of mankinde , behold y● feareful Dragon tempteth me , th●… old serpent which first began in the paradise of pleasure , who with his tayle draweth the third part of the stars of heauen , and casteth them on the earth : who with his venome , corrupteth the waters of the earth , that men that drinke thereof die : and who shall defend me from his iawes ? Who shall deliuer mee from his mouth , but thou , o Lord , who hast broken the head of the great Dragon ? Helpe me : spread thy wings , O Lord , ouer mee , that mee may flie vnder them from the face of this Dragon who persecuteth mee , and with thy shield deliuer me from his hornes : for this is his continuall studie , this his only desire , to deuoure those soules ●…hom thou hast created : & therefore my God , I cry vnto thee , deliuer me from my daily aduersary , who whether I sleep or wake , whe ther I eate or drinke , or whatsoeuer I do , doth euery way , day and night , with his frauds and artes , endeuour now openly to wound , and now secretlie to hurt mee , directing his inuenomed shafts against mee , to the end hee may slay my soule . But thou , O inuisible Lyon of the tribe of Iuda , giue strength to thy seruant against this roaring Lyon , who alwaies seeketh about , watching whom hee may deuoure . most healthfull Serpent , fixed on a high Crosse , giue power vnto the weake one , against the deceits of this subtill Serpent . Thou snow-white Lambe , conquerour of sathans tyranny , giue thy tender sheepe the strength of thy Spirit , that being fraile in himselfe , and strong in thee , hee may ouercome all the assaults of the diuell , lest mine enemie triumph ouer me : but being conquered by thy might , I may giue thee thanks for thy mercy which neuer faileth those that put their trust in thee . Amen . Against the temptations of the world . I Am assaulted , O Lord Iesu , I am assaulted : come and reuenge me of mine aduersary , and deliuer me . Hast thou not said , Be not dismaied , I haue ouercome the world ? Whence therefore had the world those forces , that it so triumpheth ouer thine elect , and persecuteth all with fire and sword , who cleauing vnto thee , doe not adore and reuerence him ? why do they so largely rule ouer those whom thou hast chosen in the world to bee thine ? especially in this doting age of his continuance , in which it behooued his power should decrease and his might diminish ? The contempt of Gods word reigueth euery where , and with it , ingratitude , lust , ryot , vnlawfull pleasures , and an extreame abuse of all things : and he that wil not follow these , is scorned and esteemed a foole , his life is accounted madnesse , and his end is without honour . Hee is odious in the worlds eie , for that his life is different from other ●…us . These things do often times as●…ult our soules , o Lord , & almost mooue our feete , that leauing the hard wayes , we may enter into the ●…igh way of the world , which pro●…seth vs all things happy , pleasant , sweete , & delightfull : smiling ●…pon vs with a pleasant counte●…ance , and offering vs with a full ●…and , the riches , honours & plea●…res of the same . But thou ( O Lord , withdraw mee from the darknesse , deceites , and allurements of this world . Lighten mine eies that I may see and vnderstand how short and vncertaine , how deceitfull , how blinde and pernicious y● felicity of this world is . Maintaine mee in the knowledge of thy truth , lest in this couetous and drunken age of this world , I bee intangled with secular cares , which leade our minds from the exercises of piety , and choake those motions which the holy Spirit stirreth vp in vs. Grant ( o Lord ) that this world may d ee crucified vnto mee , and I vnto the world : let mee no wayes study to please him , lest whilst I become a friend of this world , I make my selfe thine enemie : let me contemne his hatred and slanders , knowing that wee oughtto glory in nothing but in thy Crosse ( O Lord. ) Who liuest and re●…nest with the Father and the h●… Ghost world without end . Amen . Against the temptations of the flesh . VVHere art thou , O good Iesus , where art thou ? Yet once againe Iesabell tyr annizeth , once againe the flesh rageth , a domesticke , but yet a mortall enemie . Be at hand , O Iesus , bee at hand , assist mee in my necessity , because the waters haue ouer-flowed my soule , and the desires of the flesh ouerprest me . My flesh , made of dirt , bringeth foorth nought but dirtie and filthy cogitations . In respect of the world , vaine and curious : from the diuell i●… receiueth vaine and bitter , whereby it sinneth against the Spirit : borne of sinne , nourished in sinne , corrupted from the beginning with vices , but much more depraued by euill customes . Who shall stand against so strong an enemie ? ( O Lord. ) Who shall sustaine his assaults ? He stirreth vp vnlawful motions , venemous cogitatious . It inflameth , moueth war , nourisheth hatred , inciteth gourmandise , quickeneth lust , prepareth occasions of sinne , and ceasseth not with a thousand subtilties of circumuention , to driue away the spirit . It is a grieuous conflict , & a dangerous war to fight against a home-bred enemie , especially where we are strangers , and hee a Citizen : he dwelleth in his owne countrey , wee are pilgrimes and strangers . Thou art not ignorant of mine infirmity , O sweet Iesus : thou knowest how weake & fraile a fortresse this is : thou knowest it must needs fall , beeing shaken with so many volleyes , except thou , O Christ , rampaire it by thy might . To thee therefore do I cry from the depth of my heart , giue me grace that I follow not the concupiscence of my flesh , & that I prouoke not my vnbridled senses with liberty , but that I may strongly resist them . Helpe me that I may tame my body , and bring it in subiection , lest my flesh growing too proud , make me offend , and breake my appointed limits ▪ lest my heart and body bee stained with carnall concupiscence , lust , riot , and vnlawfull pleasures . Sanctifie mee and gouerne mee , that mine eies may bee gouerned : mine eares shut , that I may touch no vnlawfull thing , but ●…e from that which is hurtfull : though I feele a sting , yet let mee not giue cōsent : so let me nourish my flesh , that it rebell not : and so bridle it , that it allure not . Grant that in all and through all I may so subiect my flesh to my spirit , that at the last it may willingly obey her , & tyrannize ouer her no more is a mistresse , but serue as a handmaid : that betweene both , there may bee an harmonious concent , wished peace , and perpetuall concord , Amen . When temptations are ouercome . Giue thee thanks , O Lord God ●…y whose bounty I am enabled 〈◊〉 such sort , that this tēpest being ●…ed , I enioy a destred calme . To thee be the honor of the triumph : by thee and not by mee this proue Goliah is ouercome : to thee I attribute whatsoeuer good effect hath succeeded . For in respect of mine owne forces I must needs be subdued : but now am I conquerour , because I grounded my assured hope of victorie on thee my strōg assister , hauing this alwaies hanging before mine eies : If God be with vs who can be against vs ? and , I can doe all things in h●… that comforteth me . And though I sing praises to thee , O Lord , for this victory , yet for that we are taught , that when wee haue done all those things which belong to , or become a strōg Champion , we should not returne to lusts and pleasures , but by the assistance of thy holy Spirit , stand strong in the battell against the continuall assaults of the dwell . Therfore I flie vnto thee the helper of all those that hope in thee ▪ increase my trust in thee , that dail●… more and more increasing in fait●… the power of our enemies may fa●… vntil thou hast setled vs in that security , whereas there is no feare of battell , perill , or anguish , but eternall security , purchased by thee , when thou shalt surrender thy kingdome to thy Farher , with whom thou liuest and reignest God for ●…uer , Amen . Against the conflict of vices . MOst mercifull Lord Iesus Christ , behold me miserable , wretched and vile sinner , prostrate before the feet of thy mercy : behold the wounds , botches , infirmities , and vices of my soule , which I my selfe ( ah lasse ) by my sinne haue inforced against my selfe , and now present them to bee healed by the eies of thy mercy . Most mercifull Iesus , take pitty of my infirmity , captiuity , and infelicitie , wherewith my wretched soule is drowned in transitorie things , and distracted by diuers desires . Most louing Iesus , by that charity which deliuered thee bound into the hands of sinners , and haled thee to the Crosse , and there afflicted thee more than those nailes that pierced thy hands & feet : I beseech thee loose the yoake of my captiuitie , and deliuer me from all vices , concupiscences , and euill inclinations : and from all the assaults of mine enemies and euery tribulation , defend me . Extinguish and kill in me vtterly all pr●…ate loue , all inordinate motions , passions , and affections , each occasion : all promptnes and inclination to pride , wrath , enuie , vaine-glorie , &c. for from these thou onely canst deliuer me . Sweet Iesus , fill me with graces and most perfect charity , keepe me in all goodnesse , that I may 〈◊〉 all occasions of sinne , ouercome all temptations constantly , subiect my flesh to my spirit , persecute and banish sin , auoide the assaults and subtilties of the diuell : neuer consent to any sinne : neuer nourish that which displeaseth thee : but that I may ardently thirst after thy glory , faithfully further the same , and addict my selfe wholly 〈◊〉 thy good liking . Amen . Against euill thoughts . O Lord my God , bee not farre from me . O my God haste thee to helpe me , because diuers cogitations are risen vp against mee , and great feares afflicting my soule . How shall I escape vnhurt ? how may I ouercome them ? I ( saiest thou ) will go before thee , and will humble the mighty on earth . Doe , O Lord , as thou speakest , and let all euill cogitations flie from thy presence . This is my hope , and onely consolation , to flie vnto thee in all tribulation , to trust in thee , to call vpon thee with my whole heart , and patiently to expect thy consolation . Amen . Against diuerse sorts of sinnes . GOD , Father of our Lord & God , & Sauior Iesus Christ , lord of great might , blessed nature , effused goodnesse , God and Lord of all things , who art blessed for euer , who art glorified by the Seraphins , to whom thousands of Angels assist , and whom infinite hoasts of Angels and Archangels attend : for thy Christs sake , and the coming of thy holy Spirit , sanctifie ( we pray thee ) our soules , our bodies , and our spirits : touch thou likewise our minds , search our cōsciences , and take from vs all euill cogitations , all immodest talke , al filthy destres , al vndecēt thoughts , all enuy , pride , and hypocrisie : all lying , all deceit , all distraction of this life , all auarice , all vaine glorie , all sloth , all vice , all wrath , all ire , all remembrance of iniurie , all blasphemy , all commotion of the flesh or spirit contrary to thy holy will. Amen . Against euill thoughts . O Lord my God , bee not thou estranged from me : o God take me into thy protection , for diuers cogitations are risen vp against me , and great feares that afflict my soule : How shall I escape vnhurt ? how shall I ouercome them ? I ( sayest thou ) will goe before thee , and I will humble the mighty vpon earth . Doe , O Lord , as thou speakest , & let all wicked thoughts fly from thy presence . This is my hope and onely comfort , to fly vnto thee in all tribulations , to trust in thee , to call vpon thee with my whole heart , and patiently to expect thy consolation . Amen . A prayer against couetousnesse . THe daily necessities of the body , draweth and tieth the minde thereunto : send vs , O Lord , who as wee know , hast care ouer vs , that daily Bread , which thine onely Son Iesus Christ cōmanded vs to aske and hope for at thy hands : Grant vs to liue cōtent with those things that are needfull , & to despise such things as are superfluous : that neither vnauoidable necessitie ouercome vs , neither affluence ouerwhelme vs : & so send vs those things that are necessarie for vs , that we obtaine not the same to offend thy Maiestie . So deliuered and discharged of all care , we shall onely endeuour our selues to keepe vs ( as farre as in vs lieth ) in thy fauour , which care thou wilt further : who , if thou beest wanting , nothing can prosper with vs. Translate my heart from the seruice of Idols , to thy seruice : toward whom , whosoeuer is deuout , he obtaineth dignitie . Grant mee in stead of this desire of riches , which are exposed to time , the iniuries of men , and mischances : to grow in loue with thine which being once receiued , are eternall and inuiolable , Amen . Against pride . O Most wise & beloued Father , who alwayes studiest how thou maiest further vs , whereas wee alwayes endeuour how to offend thee : thou gauest to mankinde , the proudest , vntamed , and rebellious creature , the heauenly example of moderation and obedience in thy Sonne : Conuert our minds vnto thee and that thine example , that wee may so humbly demeane our selues , beeing wicked and weake , as hee that was most worthy and most strong , Amen . Against drunkennesse . ALmighty and most mercifull God , vouchsafe so to looke vpon vs , that wee may so detest that most shamefull sinne of drunkennesse , that wee neuer permit the same to take place : but let that which was to perish in drunkennesse , bee imployed for the sustenance of the poore : through Iesus Christ our Lord. Amen . Against remembrance of iniuries . O Lord , of thy goodnesse fill our hearts with thy peace , & clense vs from all euill cogitations and vncleannesse , and from all memorie of iniuries , and from all enuy , and mind of mischiefe which bringeth death . O Lord , make vs all worthy to salute one another with a holy and immaculate salutation : and graunt that wee may receiue without iudgement and death , thy heauenly gift , that is , thy grace , with the holy Spirit , Amen . Against wrath . HOw much error breedeth this blind indulgence of our selues in our minds , that we esteeme that to be done vniustly , which is done most vprightly : that in those things wee denie pardon vnto others , in which wee our selues euerie houre are faulty and want pardon : that wee challenge to our selues a reuenge being children , mad , furious & vniust : and take it from him , who is only wise and iust : who in respect of his wisedome , is deficient in nothing , and in regard of his equitie seduceth no man from the truth . O most mercifull Christ , example of modesty , fountain of meekenesse , 〈◊〉 into vs some part of this thy lenitie , whereby in imitation of thy humility , being assailed with railings , affected with iniuries , oppressed and afflicted with slanders and reproofes , yet that we may reward good for euill . Against enuie . THou , O Lord , art the founder and maker of all things : thou art the dispenser of thy mercies , which thou by thy immeasurable liberality bestowest on men , yeelding euery one more than hee deserueth , and defrauding no man of that which is sufficient for him : What cause therefore haue we to enuy thee , when as thou bestowest thy liberality vpon al men of thine owne , and art bountifull to those that deserue it not , and giuest to euery one that which sufficeth him for his beatitude ? O Father , adde this also to the rest of thy benefits , that we may submit to thy iudgement , and satisfie our selues with thy ●…stributions : that we may giue thee thanks for those things which wee haue receiued . And for those things that thou hast bestowed on others , grant that secretly we condemne not thy holy will , and vnsearchable iudgement : but rather that in other mens blessings , wee may loue and laud thy munificence , who art so bountifull vnto all men , wanting of thy selfe nothing , neither receiuing any thing from any man , neither hoping any thing . Amen . In extreme troubles and persecutions . O Lord God that deliueredst the honest matron Susanna from false iudgement , at such time as she was reprochfully circumuented by slander : that keptst Daniel thy prophet in the denne of Lyons , and preseruedst the three children in the flaming furnace : that deliueredst Peter ready to be deuoured by the sea , & swallowed in the waues thereof , by the might of thy right hand : I beseech thee , O most mercifull God , that thou wilt redeeme and deliuer both me thy vnworthy seruant , & all other christian people , out of these miseries and calamities wherewith wee are circumuented . Spare thy people , I beseech thee , whom thou hast redeemed by thy precious blood , keepe this natio●… and people redeemed by so precious a ransome , in peace , mutuall concord , and coniunction , to the glory of thy holy name . Amen . In the time of warre amongst Christians . O Lord , Father of mercies , God of peace and dilection , how long , I pray thee , wilt thou be angry with thy christian people ? punishing them with erecrable wars , and vtter ouerthrows . Behold the affliction and extreme extinction of thy people & nations . Heare the groanes of the poore , let the christian blood moue thee vnto mercy . Ah las , O Lord , these are truly that iust punishments of our sins : wee haue sinned , wee haue done wickedly , we haue left thee the fountaine of life & our felicitie , we haue contemned thee , mocked thee , and with an obstinate minde made war by our sins , against thy commandements : wee haue kept none of thy testimonies , of which thou hast said : If you shall keepe them , they shal keepe you : if you dispise them , the sword shall consume you . But thou ( O Lord ) notwithstanding thou art iustly displeased , remember thee of thy mercies : and to the end we may be made capable therof , giue vnto thy people I beseech thee the knowledge and confession of their wicked liues : powre vpon them the spirit of thy grace and of prayer , that euery where with a contrite and humble heart ( which thou despisest not ) they may crie vnto thee , saying : O Lord haue mercie , O Lord haue mercy vpon thy people , whom thou hast redeemed with thy precious blood : wee haue sinned , we haue done vniustly . Thy iudgements are iustly vrged against vs : prostrating our selues , we call vpon thy grace and mercie , to the end that thy reuenging hand may be appeased . Put ( o Lord ) thy cruell and deuouring sword into thy sheath , command the euill beasts , that is , all those things which giue cause of warre , to returne vnto their place : & leaue most holsome peace long desired amongst Christians , safely to reigne amongst them , to the praise & glory of thy most holy name , who strikest , and healest , ●…illest , and quickenest , Amen . In the time of plague . WE know , O Lord God and most iust Father , that the rebellion almost of all creatures against man onely is very great , whom ( if all things were disposed according to the order of creatiō ) they ought to obey and acknowledge : Now earthquakes , now thunders , now inundations , now most fatal coniunctions of Stars , now the infection of the aire , and daily new and other kinde of euils are heard of . But this punishment falleth vpon vs , because wee abuse the giftes of thy munificence , transgresse thy commaundemenis , for that we are not terrified with threatrungs , nor allured by promises . We acknowledge that by these thy chastisements thou drawest vs from these earthly affaires , and inuitest vs to heauenly destres , and that for this cause thy creatures are obedient vnto thee . Bee than mindfull in this thy wrath , of thy great mercy : and fauourably take away this contagious sickenesse , which by thy wrath is powred vpon vs. For the pestilent aire shall enforce no euill , if we oppose our selues against all kinds of iniquity : yet all things proceede from thee , O most mercifull Father . both for that in body wee are secured from this plague , and for that in soule wee are protected from the venome of sinne , and reward thereof . For although other men , detained with the loue of this lif●… , runne here and there seeking hel●… : in these perils , yet from no m●… , either more rightly or more secu●…ly is their helpe to bee intreat●… , than from thee onely , whose po●…●…t no man may fly , who receiuest vs into thy fauour , for that thou despisest no man that hopeth in thy goodnesse . To thee therefore doe we cry , O Lord , heare our prayers and supplications , that thou maist deliuer vs from this pestilent and deadly plague : Command thine Angell that striketh vs , to shut his sword in his sheath , lest he pursue vs till we be vtterly extinguished : extend not thine ire against vs , spare our soules , preserue vs from the plague . R●…rne returne , O Lord , and haue mercy on thy seruants , take from vs this indisposition of the aire , and vnholsomnes of the place , lest the infected aire powre that poyson ( wherewith it is infected ) vpon vs , to our confusiō . O Lord , let thy hand I pray thee be turned , that all the earth may know that thou art the Lord our GOD , and that thy Name is called vpon amongst vs. Amen . In the time of famine and scarsity of victuals . MOst iust Lord God , that according to the merits of thy people , both bestowest and withdrawest thy blessings : looke vpon our pouerty , who acknowledge this present scarsitie of victuals & famine , as a rod in thy hand , wherby thou chastisest and punishest y● manifold abuses of thy blessings , misimployed by vs in riot , and often drunkennes , and other destres of the flesh , and dissipations of thy gifts which thou hast giuen vs , not to that intent , that being fa●…ed & filled , we should kicke against thee , but rather wee might serue thee thankfully in way of acknowledgment . Why complaine wee not of the prophanation of thy name by oathes , and horrible imprecations , and of the violating of thy holy daies and seruice ? But what other thing shall wee most wretched sinners ( iustly puni shed by thee for our iniquities ) do , but falling downe prostrate in the presence of thy Maiestie , accuse our selues , and deplore our offenses , and implore thy grace and mercy : that thou wilt vouchasafe to looke downe from Heauen , to the end , that by thy blessing , our land may yeeld vs increase : and by that meanes releeued and satisfied with necessary food , we may praise thee for the blessings wee haue receiued , & professe our selues more and more bound to do thee seruice . Amen . Against the tempests and thunder of the aire . KIng of eternal glory , omnipotent God , that giuest food vnto all creatures , and couerest the heauen with clouds , and preparest raine for the earth , that transferrest the Southerne winde from y● heauen , and bringest in the Affricke by thy vertue : that waterest the mountaines from the higher places thereof , & who satiatest the earth with the fruite of thy works : that hast commanded thine Angel , that he should not hurt neither the land nor the Sea , nor trees : spare those that feare thee , and bee mercifull to their prayers . For wee most humbly beseech thee , O Lord , that y● incursion of stormes may depart far from vs , and the calamity of tempests , the tempest of haile , the blasting of lightning , and that all the assaults of the enemie may bee tempered . Let the harmefull thunders , the noisome raines , the raging wmdes be calmed , grant also that the right hand of thy vertue may ouer-way the spirits of storme and airie tempests . O Lord , thou that thunderest from heauen , and giuest thy voice , that sendest forth thine arrowes , & multipliest thy lightnings : turne away we pray thee , this cruel tempest from vs , let it not bring vs to confusion . Restraine the thunder and thine arrowes , lest they hurt vs. keepe vs and our houses , lest we perish through that fury of storme and the force of lightning : Protect our habitations , lest by fire sent downe from heauen , they burne & 〈◊〉 consumed . Most mercifull Lord , raine not I beseech thee , thy haile vpon the 〈◊〉 of the earth , neither strike the ●…ell or fruite of our pastors : ●…rch not vp the herbs & trees of 〈◊〉 Countrey : kill not our corne , ●…ther expose our cattell to the ●…le , whereby they may bee destroied : but in thy mercy conteine thy wrath , that we that are iuftly punished for our offences , by the ●…ntion of thy mercy may finde grace and indulgence of our sins . Amen . A prayer for the Master of a Houshold . VVHereas , O Father , thou commandest euery one of vs to haue care of our neighbors , to further their affaires and fortunes , & to withstand all their incommodities , I very well vnderstand what ●…u meanest : namely , that it be●…th a Master in his houshold ●…e no lesse care towards his seruants , than himselfe : and than teachest the seruants likewise to obey their masters : I acknowledge my duty : but in ruling those whom thou hast committed to my charge , my wife , children , seruants , handmaids , and other domesticall seruants , I neither finde facult●… nor iudgement in my selfe . I flie therefore vnto thee , t●… chiefest Father of the familie ; 〈◊〉 thee I say , who art the ruler both 〈◊〉 heauen and earth , I most hu●… submit my selfe , beseeching thy 〈◊〉 uor . Grant O Father & gouer●… that I may keepe & continue th●… my seruants , which thou hast committed to my charge , in thy fea●… discipline , and that I may de●… and further both those things that belong to the profit of their bodies & soules , and such as concerne their honour and profite . And grant that they likewise on the other side 〈◊〉 performe their duties with f●… and obedience , not seruing according to the outward eie , but de●…ning them louingly , and freely discharging their duties in ●…tie of heart , as if before GOD ▪ and not men , whereby at lenght we may al finde the reward in hea●… . Amen . The prayer of a Sonne . OMnipotent and eternal God , to whom euery obedience of the child towards his parents is ●…ll pleasing , and all rebellion is loathsome : who in thy law com●…dest vs to honor our parents , ●…ding this thy commandemēt 〈◊〉 a double wal , namely with re●…d and punishment , whilst thou promisest to the humble and obedient child eternall life , and to the vntoward and rebellious , thou denouncest death and malediction . Neither is this thy precept vpon me , neither farre estranged from me , that I might say , who in effect may fulfill the same ? but it is neere me , or rather in me , whereas the very law of nature ingrauen in my foule , inciteth and inuiteth me vnto the same . I beseech thee therfore , O most bountifull Father , frō whom proceedeth all fatherhood , bo●… heauen and in earth : take 〈◊〉 me all rebellion ●…d conten●… lest I attempt and dare to br●… and infringe all the bonds ●…ume and humane lawes . 〈◊〉 vouchsafe that I may pro●… my parents in all kinde of 〈◊〉 serue them with due honor & re●…rence , obey their commande●… with humble & readie obedi●… and that I may helpe them 〈◊〉 kinds of succour , obsequios●… & offices of kindnesse : that I 〈◊〉 suffer their reproofes , auste●… vnbridled mislikes or exclai●… & all their imperfections whats●…uer with a willing minde , not ●…greeuing or vexing them in the whole course of my life : if at any time through age they shall dote , default in reason , y● I may not cō●…emne them , but that I may suffer their age & imbecillity with due modesty . Finally , if they want or bee sicke , that I may nourish and sustaine them by my succour and sustenance , lest through my default and auarice , they should lose thei●… liues , from whom and by whom I had the beginning of my life : but that I may serue them that begot me in all things as my Lords : O Lord , forgiue me all those my sins wherein I haue euer offended my most deere parents : Increase the ●…ltitude of their daies , and keepe them in all health of minde and of body : let them behold their sonnes , like oliue plāts round about their ●…ble : let them bring them vp in all 〈◊〉 : let them gouerne their family in holy counsels and conuer●…on ; that at the length they may , ●…culate and faultlesse , come ●…to thee where thou liuest with 〈◊〉 Sonne and the holy Ghost , 〈◊〉 God world without end , Amē . The prayer of the Schoolemaster . OMnipotent and eternal God , in whose power all things ●…re , giue mee thy holy Spirit , without whom I neither can learne or teach any thing , that I may diligently instruct the youth committed to my charge , and forme them not onely to follow pietie and good manners : but 〈◊〉 diligently to apprehend lear●… to the glory of thy holy nam●… the end they may become 〈◊〉 citizens , and profitable 〈◊〉 of thy Church . Giue thē a 〈◊〉 and vnderstanding heart , that 〈◊〉 may easily apprehend and 〈◊〉 that which I teach them , and 〈◊〉 ●…ee in all things which co●… my function : suffering themse●… to be directed and informed 〈◊〉 an humble and obedient will , 〈◊〉 their age , who haue spent 〈◊〉 youth in good arts , in increase●… bee increased in knowledge , 〈◊〉 may reape and communicate 〈◊〉 others the most pleasant fruits 〈◊〉 his former studies , Amen . The prayer of a professor of any facultie . O My Creator , and incomprehensible Lord God , who from the treasure of thy wisedome didst informe the nine orders of angels , and placedst them in worthy order aboue the imperiall heauen , a●… hast most wonderfully disposed y●●…rts of the world : Thou I say , y● 〈◊〉 called the true Fountaine of life and wisedome , and the supere●…t beginning , vouchsafe to 〈◊〉 vpon the darknes of my vn●…tanding the double beame of the brightnes , remouing from me ●…tion , sinne and ignorance , ●…erein I was borne . Thou that ●…est the tongues of infants elo●…t , order my discourse , and 〈◊〉 on my lippes the grace of thy blessing . Giue me the sharpnes of ●…erstanding , the capacity of re●…ning , the subtilty of interpre●…g , the faculty of learning , the ●…pious grace of speaking : instruct mine entrance , direct my proceedings , and fulfill my issues . Who with the Father and y● holy Spirit liuest and reignest God , world without end . Amen . The prayer of a Student . O Most wise Father , and omnipotent God , the fountaine and giuer of all wisedome and vnderstanding , without whom a●… our studies want their successe : wh●…y thy holy Spirit , madest of sh●… heards of sheep , y● Prophets of 〈◊〉 people : and of fishermen , the Apostels and doctors of the wh●… world . Infuse into me by y● me●… of Christ thy Son , y● grace of th●… same holy Spirit , whereby my vnderstanding may be the better ●…formed in the liberall Science●… which hereafter I way conuert 〈◊〉 thy diuine honour , and the spirituall profite of thy Church . Grant y● I may faithfully lear●… good letters & necessary tongues , and retaine them with apprehending memory , and conuert them to the vse of a better life : that according to the example of thy holy youth , I may dailie increase in yeares , wisedome & grace , before GOD and men . Grant mee vnderstanding and subtiltie of wit , that I may the easier comprehend those things that are to be learnt , and cull out the sublimest and deepest knowledge thereof . Giue me also alacrity in study , lest my minde , wearied with continuall labour , and surprised with a certaine loathsomnesse , abhorre studies . Suffer mee not to spend my time vnprofitably , nor passe my young yeares that are most apt for studie , in idlenesse , lest my parents charge being euilly imployed on mee , I increase their hate against me , and I leaudly delude the hope and expectation of my friends . Amen . Seuen Psalmes of Dauids repentance , commonly called Penitentiall Psalmes . PSALME VI. O Lord rebuke mee not in thine indignation : neither chasten mee in thy displeasure . 2 Haue mercie vpon mee , O Lord , for I am weake : O Lord heale me , for my bones are vexed . 3 My soule is also fore tro●…bled , but Lord , how long wilt thou punish me ? 4 Turne thee , O Lord , and deliuer my soule : Oh saue mee for 〈◊〉 mercies sake . 5 For in death no man remembreth thee : and who will giue th●… thanks in the pit ? 6 I am wearie of my groaning euery night wash I my bed : and water my couch with my teares . 7 My beauty is gone for verie trouble : and worne away because of mine enemies . 8 Away from mee all yee that worke vanity : for the Lord hath heard the voice of my weeping . 9 The Lord hath heard my petition : the Lord will receiue my prayer . 10 All mine enemies shall bee confounded and sore vexed : they shall bee turned backe and put to shame suddenly . PSALME XXXII . BLessed is hee whose vnrighteousnesse is forgiuen : and whose sinne is couered . 2 Blessed is the man vnto whō the Lord imputeth no sinne : and ●…t whose spirit there is no guile . 3 For while I held my tongue , ●…y bones consumed away , through ●…y daily complaining . 4 For thy hand is heauy vpon me day and night : and my moisture is like the drought in Summer . 5 I will acknowledge my sinne vnto thee , and mine vnrighteousnesse haue I not hid . 6 I said I will confesse my sins vnto the Lord : and so thou forgauest the wickednesse of my sinne . 7 For this shall euery one that is godly make his praier vnto thee , in a time when thou maist bee found : but in great water-flouds they shall not come nigh him . 8 Thou art a place to hide mee in , thou shalt preserue mee from trouble : thou shalt compasse mee about with songs of deliuerance . 9 I will informe thee and teach thee in the way wherein thou shalt go : & I wil guide thee with mine eie . 10 Bee yee not like vnto horse & mule , which hath no vnderstanding : whose mouthes 〈◊〉 〈◊〉 den with bit and bridl●… 〈◊〉 fall vpon thee . 11 Great plagues 〈◊〉 fo●… the vngodly : but who so put●…h his trust in the Lord , mercy embraceth him on euery side . 12 Be glad , O yee righteous , & reioyce in the Lord : and be ioyfull all ye that are true of heart . PSALME XXXVIII . PUt me not to rebuke ( O Lord ) in thine anger : neither chasten me in thy heauie displeasure . 2 For thine arrowes stick fast in me : and thy hand presseth me sore . 3 There is no health in my flesh , because of thy displeasure : neither is there any rest in my bones , by reason of my sinne . 4 For my wickednesses are gone ouer my head : & are like a sore burthen , too heauie for me to beare . 5 My wounds stink and are corrupt through my foolishnesse . 6 I am brought into so great trouble and miserie , that I goe mourning all the day long . 7 For my loines are filled with a 〈◊〉 disease : and there is no whole ●…rt of my body . 8 I am feeble and sore smitten : 〈◊〉 haue roared for the very disqui●…esse of my heart . 9 Lord , thou knowest all my ●…sire : and my groaning is not hid ●…om thee . 10 My heart panteth , my strength ●…th failed mee : and the sight of ●…e eies is gone from me . 11 My louers and my neighbours ●…id stand looking vpō my trouble , ●…nd my kinsmen stood afarre off . 12 They also that sought after ●…y life laid snares for me : and they ●…hat went about to doe mee euill ●…alked of wickednesse , and imagi●…ed deceit all the day long . 13 As for me , I was like a deafe man and heard not : and as one y● is dumbe , which doth not open his mouth . 14 I became euen as a man that heareth not : and in whose mouth are no reproofes . 15 For in thee , O Lord , haue I put my trust : thou shalt answer for me , O Lord my God. 16 I haue required that they ●…uen mine enemies ) should not ●…umph ouer mee : for when my f●… slipt , they reioyced greatly aga●… mee . 17 And I truly am set in 〈◊〉 plague : and my heauinesse is e●… in my sight . 18 For I will confesse my wi●… ednesse : and be sorie for my sinn●… 19 But mine enemies liue a●… are mighty : and they that hate m●… wrongfully are many in number . 20 They also that reward euill for good , are against mee : because I follow the thing that good is . 21 Forsake me not , O Lord my God : be not thou farre from me . 22 Hast thee to helpe mee : O Lord God of my saluation . PSALME LI. HAue mercie vpon me , O God , after thy great goodnesse : according vnto the multitude of thy mercies do away mine offences . 2 Wash me throughly from my wickednesse : and clense mee from my sinne . 3 For I acknowledge my faults : 〈◊〉 〈◊〉 sinne is euer before me . 4 ●…gainst thee onely haue I sinne●… , & done this euill in thy sight : th●… thou mightst bee iustified in th●… saying , and cleere when thou a●… iudged . 〈◊〉 Behold I was shapen in wic●…nesse , and in sinne hath my moth●… conceiued me . 〈◊〉 But loe , thou requirest truth in 〈◊〉 inward parts : & shalt make me 〈◊〉 vnderstand wisedome secretly . 〈◊〉 Thou shalt purge me with I●…e , and I shall bee cleane : thou ●…lt wash me , and I shall be whi●… than snow . 8 Thou shalt make me heare of ●…y & gladnes , that y● bones which thou hast broken may reioyce . 9 Turne thy face from my sins : and put out all my misdeedes . 10 Make me a cleane heart o God , and renew a right spirit within me 11 Cast mee not away from thy presence : and take not thy holy Spirit from me . 12 O giue mee the comfort of thy helpe againe , and stablish mee with thy free Spirit . 13 Then shall I teach thy waye●… vnto the wicked : and sinners sh●… be conuerted vnto thee . 14 Deliuer mee from bloodg●… tinesse , O GOD , thou that a●… God of my health : and my tongue shall sing of thy righteousnesse . 15 Thou shalt open my lips ( O Lord ) and my mouth shall shew thy praise . 16 For thou desirest no sacrifice , else would I giue it thee : but th●… delightest not in burnt offerings . 17 The sacrifice of GOD is a troubled spirit : a broken and a contrite heart ( O God ) shalt thou not despise . 18 O bee fauourable and gracious vnto Sion : build thou the wals of Ierusalem . 19 Then shalt thou bee pleased with the sacrifice of righteousnes , with the burnt offerings and oblations : then shall they offer young bullocks vpon thine Altar . PSALME CII . HEare my prayer , O Lord , and let my crying come vnto thee . 2 Hide not thy face from mee in 〈◊〉 ●…e of my trouble : incline 〈◊〉 eares vnto mee when I call , O heare me , and that right soone . 3 For my daies are consumed away like smoke : and my bones 〈◊〉 burnt vp as it were a firebrād . 4 My heart is smitten downe & withered like grasse : so that I forget to eate my bread . 5 For the voice of my groaning , my bones will scarce cleaue to my flesh . 6 I am become like a Pellican in the Wildernes : & like an Owle that is in the desart . 6 I haue watched , and am euen as it were a Sparrow that sitteth alone vpon the house top . 8 Mine enemies reuile mee all the day long : and they that are mad vpon mee are sworne together against me . 9 For I haue eaten ashes as it were bread : and mingled my drink with weeping . 10 And that because of thine indignation and wrath , for thou hast taken me vp , and cast mee downe . 11 My daies are gone like a shadowe : and I am withered 〈◊〉 grasse . 12 But thou , O Lord , shalt ●…dure for euer : and thy reme●…brance throughout all gener●…ons . 13 Thou shalt arise and hau●… mercy vpon Sion : for it is time that thou haue mercy on her , ye●… the time is come . 14 And why ? thy seruants thinke vpon her stones : & it pittieth the●… to see her in the dust . 15 The Heathen shall feare thy Name , O Lord : and al the Kings of the earth thy Maiestie . 16 When the Lord shall build vp Sion : and when his glory shal appeare . 17 When hee turneth him vnto the prayer of the poore destitute : and despiseth not their desire . 18 This shal be written for those that come after : and the people that shall be borne shall praise the Lord. 19 For hee hath looked downe from his sanctuarie : out of the heauen did the Lord behold the earth . 20 That hee might heare the mour●…g of such as be in captiui●… 〈◊〉 deliuer the children ap●…ed vnto death . 21 That they may declare the 〈◊〉 of the Lord in Sion : & his ●…rship at Ierusalem . 22 When the people are gathe●…ed together : and the kingdomes 〈◊〉 to serue the Lord. 23 H●…e brought downe my strength in my iourney : and shortened my daies . 24 But I said , O my God , take me not away in the midst of mine age : 〈◊〉 for thy yeares , they endure thoroughout all generations . 25 Thou Lord in the beginning hast laid the foundations of the earth : and the Heauens are the worke of thy hands . 26 They shall perish , but thou shalt endure : they shall waxe old as doth a garment . 27 And as a vesture shalt thou change them , and they shall bee changed : but thou art the same , and thy yeares shall not faile . 28 The Children of thy Seruants shall continue : a●…d their seed shall stand fast in thy sight . PSALME CXXX . OUt of the deepe haue I c●… vnto thee , O Lord : Lord h●… my voice . 2 Oh let thine eares cou●… well the voice of my complaint . 3 If thou Lord wilt bee extr●… to marke what is done amisse , 〈◊〉 Lord who may abide it ? 4 For there is mercy with th●… therefore shalt thou be feared . 5 I look for the Lord , my so●… doth waite for him : in his word 〈◊〉 my trust . 6 My soule flieth vnto the Lord before the morning watch : I say before the morning watch . 7 O Israel trust in the Lord , for with the Lord there is mercy : and with him is plenteous redemption . 8 And he shall redeeme Israel , from all his sinnes . PSALME CXLIII . HEare my prayer , O Lord , an●… consider my desire : hearke●… 〈◊〉 ●…ter not into iudgement 〈◊〉 〈◊〉 seruant , for 〈◊〉 thy sight 〈◊〉 ●…o man liuing be iustified . 3 For the enemy hath persecu●… my soule , hee hath smitten my 〈◊〉 downe to the ground : he hath ●…d mee in the darkenesse , as the men that haue bene long dead . 4 Therefore is my spirit vexed within mee : and my heart within 〈◊〉 is desolate . 5 Yet do I remember the time past , I must vpon all thy works : yea I exercise my selfe in the works of thy hands . 6 I stretched foorth my hands vnto thee : my soule gaspeth vnto thee as a thirsty land . 7 Heare mee , O Lord , and that soone , for my spirit waxeth faint : hide not thy face from mee , lest I be like vnto them that goe downe into the pit . 8 O let mee heare thy louing kindnes betimes in the morning , for in thee is my trust : shew thou me y● way that I should walke in , for I ●…ft vp my soule vnto thee . me foor●…h 〈◊〉 〈◊〉 〈◊〉 of right●… ousnesse . 11 D●… 〈◊〉 〈◊〉 Lord , s●… thy names sake : 〈◊〉 for thy righteousnesse s●…e bring my soule out of trouble . 12 And of thy goodnesse ●…mine enemies : and de●…y ●…ll thē that vexe my soule , for I am thy seruant . FINIS . Notes, typically marginal, from the original text Notes for div A06445-e160 Psalm . 12. Iohn 1. Apoc. 7. Ephe. 5. Esay 52. 2 Cor. 1. Notes for div A06445-e430 Psalm . 66. 1. Cor. 1. Psal. 115. Notes for div A06445-e790 Psal. 24. Prou. 4. Psal. 5. Notes for div A06445-e1020 Esay 55. Notes for div A06445-e1400 Psal. 145. Notes for div A06445-e1470 Psal. 36. Notes for div A06445-e1540 Prou. 4. Psal. 81. Esay , 59. Math , 28. Luk. 1. Notes for div A06445-e1770 Psal. 16. Notes for div A06445-e1890 Psal. 60. Psalm . 118. Psal. 50. Psal. 50. Psal. 113. Psal. 70. Psal. 118. Psal. 79. Psal. 24. Luke 21. Psalm . 118 Rom. 14 Iohn 6. Matth. 21. Act. 8. Psalm . 115. Psal. 85. Psal. 34. Psal 9. Luke 2. Psal. 11. Act. 7. Psal. 118. Psalm . 102. Psal. 17. Psal 40. Psal. 83. Psal. 54. Notes for div A06445-e2910 Psal. 144. Ezech. 18. Luke 15. Hierem. ●…2 Cor. 5. 4. Reg. 9. Rom. 7. Esay 42. Psal. 50. M●…h . 8 Ieremie 3. Luke 7. Luke 22. Luke 23. Iohn 12. Psalm . 18. Esay , 53. Psal. 21. Psal. 30. Psal. 4. Psalm . 58. Ephes. 2. 1. Iohn 4. Iohn 15. Iohn 6. 2. Cor. 3. Gen. 4. Exod. 34. Ioel 2. Math. 11. Esay , 55. ●…zech . 18. Math 9. 2. Reg. 9. Psal. 86. Ioh , 25 Luke , 3. Iohn 1. 1. Reg. 21. Exod. 12. Math. 22. 2. Reg. 6. 2. Cor. 6. Cantic . 1. Math. 11. Math. 9. Luke , 7. Math. 9. Luke , 6. Psal. 92. 3. Reg. 8. Ezech. 34 Iohn 17. Exod. 16. Psal. 115. Notes for div A06445-e5850 Math. 8. Cant. 2. Psal. 17. Iohn 17. Prouerb . 〈◊〉 Math. 28. Psalm . 17. Psal. 136. Psal. 131. Psal. 90. Psal. 72. Iob 1●… . Cant. 2. 2. Cor. 1. Luke 18. Luke 7. Genes . 18. Esay 40. Sap. 11. Apoc. 22. Apoc. 4. Psal 94. Psal. 74. Psal. 89. Iob 35. Daniel 3 , 1 Christ des cended frō heauen , and was conceiued in the Virgins wombe . 2 Mary visiteth her Cousin . 3 Christ is borne . 4 Christ is swathed . 5 Christ is adored by the shepheards . 6 Christ is ci●… cumcised and called Iesus . 7 Christ is adored by the wisem●…n . 8 Christ is presented in the Temple . 9 Iesus flies ●…to Egypt . 10 Iesus sitteth amongst the Do●…tors . 11 Iesus is Baptized . 12 Iesus is tempted by the diuell in the desart . 13 Iesus is afflicted with diuers labours and necessities . 14 Iesus praieth and preacheth . 15 Iesus conuerseth with men . 16 Iesus suffereth manie things for our sake . 17 Iesus came into Ierusalem . 18 Iesus washeth his disciples ●…eet at supper . 19 Iesus instituteth the holy Sacrament . 10 Christin his last Supper comforteth his disciples 21 Iesus praieth to his Father in the garden . 22 Iesus is taken prisoner . 23 Iesus suffered a stri●…e on the face . 24 Iesus in the night wherin hee was taken , was vexed diuers wayes . 25. Iesus is accused before Pilate . 26 Iesus is led to Herod . 27 Iesus is accused before Herod . 28 Iesus is iudged more wicked then Barrabas . 29 Christ is whipt . 30 Iesus is crowned . 31 Iesus beareth his Crosse. 32 Iesus bearing his crosse , speaketh to the women . 33 Iesus drinketh vinegar and gal 34 Iesus is stript of his garments . 35 Iesus is crucified . 36 Iesus hangeth on th●… Crosse. 37 Iesus hangeth between two theeues 38 Iesus prayeth for his persecutors . 39 Iesus is mockt vpon the Crosse. 40 Iesus promiseth the thiefe Paradise . 41 Iesus commendeth his mother to the disciple . 42 Iesus complaineth that he is left of his Father . 43 Iesus thirsted on the Crosse. 44 Iesus drinketh gall on the Crosse. 45 ●…sus fini●…eth the ●…orke of ●…r redemp ●…n . 46 Iesus giueth vp ●…heghost . 47 Iesus side is opened with a Lau●…e . 48 Christ is adored by ●…he wise●…en . 49 Iesus descended into hell 50 Iesus ariseth from the dead . 51 Iesus ascendeth into heauen . 52 Iesus sendeth the holy Ghost . 53 Iesus shall come to iudgement Eccle. 24. Psal. 44. Cant. 1. ●…am . 3. Psal. 8. Eccles. 15. P●…al . 103. Iob. 38. Psal. 148. Psal. 18. Luke 5. Psal. 68. Psal. 87. Genes 18. Psal. 15. Iob 41. Iudg 14. 1 , Pet. 2. 21. Oseas , 1. Psal. ●…8 . Luke , 15. Iob. 3. Luke , 15. . Psal. 94. Psal. 118. Psal. 94. Psal. 116. Apoc. 11. & 15. Psal. 38. Iob. 10. Ezech. 2 Psal. 119. Rom. 7. Psalm . 5●… . Psalm . 123. 1. Cor. 12. Psalm . 27. Apoc. 12. Sap. 5. Rom. 8. Philip. 4. Esay , 45. Esay , 45. Esay , 1. 2. Reg. 24. Apoc. 9. Psalm . 17. Exod. 20. Eccles. 3. Psal. 12●… Amos. 1. 
A36933	----	Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration. Duppa, Brian, 1588-1662. 1683 Approx. 125 KB of XML-encoded text transcribed from 111 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A36933 Wing D2660E ESTC R220202 99831625 99831625 36090 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A36933) Transcribed from: (Early English Books Online ; image set 36090) Images scanned from microfilm: (Early English books, 1641-1700 ; 2125:8) Holy rules and helps to devotion both in prayer and practice In two parts. The fourth edition. Written by the right reverend father in God, Bryan Duppa, late Lord Bishop of Winton, in the time of his sequestration. Duppa, Brian, 1588-1662. The fourth edition. [10], 204 p., [1] leaf of plates : port. printed for W. Hensman, at the King's-Head in Westminster-Hall, London : 1683. With an engraved portrait frontispiece. Running title: Holy rules for devotion. The second part has separate dated title page; register and pagination are continuous. Identified as Wing (2nd ed., 1994) D2663 on UMI microfilm "Early English books, 1641-1700", reel 2125. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Theology, Practical -- Early works to 1800. 2003-03 TCP Assigned for keying and markup 2003-04 Apex CoVantage Keyed and coded from ProQuest page images 2005-02 Melanie Sanders Sampled and proofread 2005-02 Melanie Sanders Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Vera Effigies Rev. di in Christo Patris at D. D. Bryan Duppa quondam Episcopi Wintoniensis HOLY RULES and HELPS TO DEVOTION Both in Prayer and Practice . IN TWO PARTS . The fourth Edition . Written by The right Reverend Father in God , Bryan Duppa Late Lord Bishop of Winton , In the time of his SEQUESTRATION . London . Printed for vp . Hensman , at the King's-Head in Westminster-Hall . 1683. TO THE Christian Reader . THe Name and Memory of the excellent Author of this Treatise needs not borrow or derive a Reputation from any Pen but its own . There are already many useful Pieces and Helps to Devotion set forth both by Bishops , and others of our Church , more solid , serviceable , and advantagious to true Piety , and the power of Godliness , than all the gifted Impertinencies ( to say no worse ) of some Holy Pretenders : For if Noise and Clamour might pass for Inspiration , the Apostles must go for Weak-Brethren , and mere Novices , compared with our new Lights and Improvements . That Set Forms of Prayer are altogether necessary in Publick , cannot be denied , and needs not now be represented : They are abundantly useful even for private Christians also ; since it is not every one that can pray extempore in his Closet , and he that can , may notwithstanding be defective enough in the matter or manner of his Petitions : For though God principally respects the Heart and Affections of his Servants , and the Spirit helps our Infirmities with sighs and groans , yet we ought even in private to have an awful orderly regard of the Great God , to whom we address our selves ; and the Holy Spirit teaches us to pray , as with ardent Affections ; so with reverend humble minds , and not with disorderly , confused or unprepared approaches , and a rude confidence , without just ground or foundation : This is not to help or diminish our infirmities , but to augment them more . He that prays extempore , must be one of better Faith and Principles , Life and Conversation than many are , who so familiarly pretend to it . But whatever some mens Graces may be in this particular , which God forbid I should seek to diminish or reproach ; yet for such , who I doubt are far the greater number , as yet have not attained to so great a Perfection in this holy Duty , I cannot but recommend these Rules and Directions , which answer the Title , and will , I hope , the Expectation of those that use them , to their benefit and comfort . God grant us all that Unity of Spirit , which intitles us to the Gifts and Graces of of the Spirit , that so praying with one heart and mind , as becometh Saints , we may have our Communion in Glory among the Iust hereafter . Ben. Parry . HOLY Rules and Helps TO DEVOTION , Both in Prayer and Practice . But I will give my self unto Prayer . O Eternal Wisdom , who communicatest thy self unto thy Creatures in such measure as they are capable of , vouchsafe to impart to my Soul that Heavenly Gift , to be a Guide to me in all my Thoughts , my Thoughts , my Words , my Actions ; that so being taught by Thy Holy Spirit , I may so far know Thee as to love Thee , and so far love Thee , as ever to fix my thoughts upon Thee . Of Prayer what it is . THe several Properties and Excellencies of Prayer , have afforded matter enough to the Ancient Fathers , to mold as many several and different Descriptions of it ; which like many Stars cast into a Constellation , may give all together a full and perfect Representation of it . Gregory Nyssen defines Prayer to be the conversing or discoursing of the Soul with God , concerning her Salvation : Which being done by the outward Expressions of the Voice , is called Vocal Prayer ; but if by the Mind alone , Mental . In this way of conversing with God , the Soul makes use of her Three principal Faculties , her Memory , her Understanding , her Will : Her Memory , to call to mind what she is to treat of ; her Understanding , to weigh and to judge what she delivers : Her Will , to perform this Duty feelingly and affectionately : For all these Faculties must concur in Prayer , elevating the Soul , and fixing it upon God as the highest Truth , in which we are to believe the Soveraign Happiness which we are to hope for , the Supream Goodness which we are to love , and the infinite Excellence which we are to adore . So that Prayer is principally grounded on a lively Faith of such things as God hath revealed , an assured Hope of what he hath promised , and a servent Love , which serves as the Fire to kindle this Sacrifice , and to carry the Soul upward , till it arrive at the Throne of Grace . From hence it is , that Damascen describes Prayer to be an ascending of the Soul to God ; being therefore compared to the sweet Perfume that ascended from the Incense : But as the Incense being cast into the Fire ascends only in the more subtile and delicate part of it , which being converted into Air and Smoak , leaves behind it the grosser and earthier part turn'd into Ashes . So in this ascent , the Soul leaves behind it the earthier parts , as Abraham left his Servants behind him at the foot of the Mountain , while he ascended to the top of it to sacrifice . For this is a business that belongs to Eagles , which as they fly high , so in their flight they look stedfastly on the Sun. It is not for those that intrench themselves in the Earth , as in their proper Element , nor yet for Birds of Prey , which though they fly high , yet their eyes are still cast downward . Sursum Corda , was the form in ancient Liturgies ; the Priest calling out to the People , Lift up your hearts ; which the people as readily answered , Habemus ad Dominum . This ascending of the Soul by Prayer , was figured ( as St. Austin conceives ) by that mysterious Ladder , whose foot being upon the Earth , the top of it reached unto Heaven , seen by Iacob in a Vision , with Angels ascending and descending on the Rundles of it , carrying up our Prayers to God , and bringing down Blessings upon him that offers them . But because this ascent is not ordinarily by Rapture ( for the Angels were not seen to fly up the Ladder , but to mount by degrees : ) we are to consider the several Steps and Rundles we are to ascend by . THe first Step is laid hold on by the Memory , which begins this spiritual ascent , by putting the Soul in mind to look up to the Majesty of him that stands above the Ladder , to remember , that though the place we chuse for our Devotion be never so solitary , yet we are not alone ; that God hears what we say , sees what we do ; that the whole Trinity is present , as visible to thy eyes of Faith , as grosser Objects are to the outward senses . For there is God the Father , the Fountain of good Thoughts , ready to assist through his power and to keep us from distraction in our Prayers ; there is God the Son , the eternal Truth , prepared to direct us by his Wisdom , and to deliver us from errour and delusion ; there is God the Holy Ghost , the Source and Spring of divine Love , able to enflame the Will with fervent Affections , and keep us from damps of coldness and indevotion . And when we have thus put our selves into the presence of God with an awful Reverence and Adoration of him as present , we have then mounted the first step and degree of this Ladder . O Heavenly Father , who hearest the Prayers of all that seek Thee , purifie the Intention of my Soul in all the Prayers I make to Thee ; that I may neither seek nor desire any thing , but in relation to Thee , through IESUS CHRIST , Amen . THe second step or act of the Soul , is , To look to the directing of the Intention , to fix it entirely upon God , and take it off from all earthly things : For as the least Grain and Atom of dust offends the eye , so this Intention admits of no mixture , no vanity of being seen or heard at your Prayers , no curiosity of thinking to climb up by this Ladder into the secrets of God , no spiritual Pride , in reflecting upon your self as more devout than others ; for as it must be sincere , so it must be humble , directed to the Glory of God alone ; which in this ascent of your Soul , must be always in your eye , as the Centre in which all the lines of Prayer must meet . But then this Intention of the Supplicant must be accompanied with some Offering too : For it was Gods Command to his People , that none should come into his presence with empty hands . Being therefore come into his presence , deal generously and freely with him , offer him the thing which he most desires , even thy heart , with all the thoughts and affections of it , to be disposed by him , not only during the time of Prayer , but for all thy life . For this Offering of thy Heart to God , if it makes way for thy Prayer , and breaks through those Clouds which thy sins have interposed between God and thee . O Eternal God , who for all those Infinite Blessings which thou hast bestowed on me , requirest nothing back of me but my Heart . Behold I offer up to thee the Heart which Thou demandest : And since it is now Thine , fill it with Thy Gifts , and adorn it with thy Graces ; that every beating , every pulse of it may be a Prayer , and every Prayer being kindled by Thy holy Spirit , may be a Sacrifice fitted for Thine Altar , through Iesus Christ. Amen . AFter this Offering , the next step is by raising the Understanding , and the awakening of our Faith to a due consideration of that which you are about . Being therefore retired into thine Oratory , make these few Questions to thine own Soul , and engage thy self to an answer : O my Soul , Wherefore art thou retired into this place ? What is thy Design ? What thy Pretension ? Where is thy God whom thou comest to Treat with ? Is he present ? Doth he hear thee ? Or is he merciful ? Will he help thee ? What is thy business thou art to negotiate ? Is it the saving of thy Soul , or the satisfying of thine earthly Desires ? What words wilt thou use to move thy God to hear thee ? What humble gestures ? What profound reverence ? Answer thy self briefly to every one of these Interrogatories , as thy own Conscience dictates to thee : For by this discourse made with thy self , thou shalt be the better prepared to discourse with God. But to make this preparation the more compleat , the quality of the Persons engaged in this Treaty , is necessarily to be weighed . Consider therefore first with my self , who thou art that makest thy approaches to speak with God : That thou art but dust and ashes ; Abraham himself was no more . Consider again the motives that may drive thee to this duty ; Thy sins many , thy strength little , thy self nothing , thy dangers great ; thy case the same with the Disciples in the Storm , when they cried out , Master , save us , or else we perish : For he that really lays these three things to heart : 1. The extreme necessity that he is in . 2. The small possibility of help either from himself , or any other Creature . 3. The high importance of that which he is about , that it is as much as his Soul is worth , will never dare to come coldly and carelesly to a work of that concernment . Having thus far reflected on your own condition , you are in the next place to raise the Prospect from your self , to the Person you pray to , to consider , that he is no less than God , who clothed himself with light , as with a Garment . A God infinitely wise , from whom nothing can be hid , infinitely powerful to whom nothing is impossible ; infinitely good , ready to shed , and diffuse , and impart his goodness to his Creatures ; that therefore though his Majesty may terrifie thee , yet his Mercy may invite thee ; especially if you consider God as he is in Christ , reconciling you unto himself : For as the one may strike a reverence into you , so the other will infuse a confidence , without which our weak Prayers will never have strength enough to reach the Throne of Grace . O My Glorious God , Thou art the Holy of Holies , but I the Impurest of sinners ; Thou art Mercy it self , I Misery even Misery it self : What should I seek farther to know either of thee , or my self ? Let my love of Thee make up the knowledge that is wanting ; For what should Misery be in love withal , but Mercy ? Or where should Mercy exercise it self but where there is so much Misery ? THe Understanding being awakened with these Considerations , the fourth act of the Soul in relation to Prayer , is , to rouze the Affection , which is seated in the Will : This being so necessary an Ingredient in your Prayer that is it but a cold Offering without it . The understanding may provide for you this Spiritual food , but it is the Will that must taste , and swallow , and digest it into nourishment ; the one may make you wise , but the other must make you holy . The Prophet tells you , that the Seraphins in God's presence , with two of their wings cover their face , and with two other their feet , leaving only their breast open , which is the seat of Love. When therefore you present your selves in the sight of God , be sure you so far imitate these Seraphins , that though your eyes be vaile ( you cannot look into his Glory ) you cannot know him as you would , your Breast , the seat of your Affections , be open to receive and emit those beams of divine love , which only can kindle devotion to the height and unite your Soul to God by a most intimate Union . But alas ! you will say , those blessed Spirits that are in such a nearness to God , may well be all fire and love , but you at such a distance cannot find the effects of it ; the wood lies upon the Altar , but you want fire to kindle it ; all that you can do , is to search in the ashes for some small spark to blow at : But know you not ( saith Siracides ) how great a fire a small spark may kindle ? The same Spirit of God that moved upon the Waters till it had produced the World , moves upon thy heart , foments and cherisheth the least spark of the love of God which it finds there , and makes it flame out into a servent prayer . David found this by experience , where he saith of himself , while I was thus musing , my heart kindled within me , and I spake with my Tongue . The Devotion of the heart ( saith St. Bernard ) is the Tongue of the Soul , without this it is silent and shut up ; but actuated and heated with Love , it poures it self forth in Supplications , and Prayers , and Discourses with God ; sometimes Praising him for the Infinite Blessings received from him , sometimes Praying to him for those which we yet want . This is that conversing of the Soul with God , which Gregory Nyssen speaks of , as a Son Conversing with his Father , or a Friend with a Friend , into whose bosom he may pour forth with confidence all the Secrets of his Soul as a Favourite with his Prince , or a betrothed Virgin with her Lover . What the result of these discourses is , what words are spoken , what secrets discovered , what delights enjoyed , may easier be felt than spoken of : When the Soul being lifted up by the wings of Prayer , and rarified into a flame by Love , reacheth the very Bosom of God. But though every devout Soul mounts not to this pitch , this top of the Ladder , let none be dismaied at it : For God knows whereof you are made , he sees the body of flesh which you bear about you , and the Plummets which it hangs upon your Soul , and therefore when you cannot rise high enough to him , he comes down to you ; for so you find in this Vision , there were descending as well as ascending Angels . We do not read that St. Paul was often rapt into the third Heaven : Notwithstanding his Raptures , the Angel of Satan that buffeted him , made him remember that he was still upon the Earth : For one foot of the Compass will unavoidably be fixed there , when the other moves in the circumference of divine contemplation . Iacob himself was but at the bottom , at the foot of the ladder , when his Soul was at the highest , and saw God at the top of it . O Most wise God , the Unction of whose Spirit can teach me all things , teach me the Rules I am to observe in this Heavenly Exercise of Prayer ; Stir up my Memory , to remember that thou art present ; fix my intention upon Thee , upon Thee alone : Awake my Understanding to consider what I am about and who I am to speak to . But above all inflame my Affections , that my heart being set on fire with Thy Love , my Prayers may participate of that Fervency , and be accepted of Thee , for his sake who came to send this Fire upon the Earth , even Iesus Christ my Saviour . Amen . Of the Excellencies and Fruits of Prayer , as they may be drawn out of the Lords Prayer . THere is no clearer glass to see the excellencies of Prayer in , than that very Prayer which our Saviour thought fit to teach his Disciples . Where the first entrance presents you with that unvaluable Priviledge , to call God your Father ; that therefore you come not to treat with him as a Slave with his Master , or a Vassal with his Prince , but as a Son with your Father : God infusing into you by Prayer that Spirit of Adoption by which you cry to him , Abba Father . This being ( saith St. Chrysostome ) the highest excellency of the Creature to treat familiarly as a Son with his Creator . A Dignity that raiseth us poor Worms of the Earth to a kind of equality with the Angels themselves ; for though in Nature they are above us , yet this duty makes us equal : For Quid potest inveniri sanctius iis qui cum Deo commercium habent ? Saith the same Father ; What can be more holy than he who is admitted to treat familiarly with God ? Moses by talking with God , had such a brightness shed upon his face , that they who looked upon him were dazled with it : For if they who have the ear of Princes , as Favourites , having freedom of access , and opportunity at all times of presenting their Petitions , cannot want the splendor of Worldly things , which consequently will follow them ; much less can the beams of an higher glory be wanting unto them , who live as if they were always in the presence of God , talking with God by Prayer , and God with them by holy Inspirations . What can they want who are admitted to this Privacy ? And it is your fault if you are not . For there are neither doors nor locks , nor any greater Favourite to keep you out . He that gives you leave to call him Father , cannot exclude his Son , that cries , Father , I have sinned . O Gracious Father , what thanks , what praise can we offer to Thee , for raising us to that honour of entring into thy presence as Sons , and conversing with Thee on the Earth , with the same Freedom as the Angels do in Heaven ! O grant us the Grace so to make advantages of so Divine a Priviledge , that our sins may never make us forfeit it , but rather by a devout and humble use of it , acquire to our selves daily new degrees of Thy Favour , till Thou hast brought us Thy unworthy Sons to that incorruptible Inheritance which can neither have encrease nor end . Amen . THe second Excellency of Prayer , is , That it is a means by which the name of God is hallowed , both by us and in us : We pray that his Name may be Sanctified , and we Sanctifie his Name by praying so : Our Tongues , but much more our Lives , being made Instruments to glorifie him , God is glorified by our believing in him , by our knowing him , by our adoring him , and in Prayer we do all this : By Prayer we bring to light those graces and gifts of God which he hath hid for us in his eternal Predestination , as we may see in that Prayer of Christ to his Eternal Father : And now , O Father , glorifie thou me with thy own self , with the glory which I had with thee before the World was . From whence the School infers , That Prayer is the principal means ordered by providence for the execution of what God hath decreed on our behalf . God had decreed the Incarnation of his Son for the saving of the World ; he had promised , and could not vary from it : Yet this kept not Moses from his Petition , Send him whom thou wilt send ; nor the Prophet from praying , O that thou wouldest bow the Heavens , and come down ! The Father had decreed to give his Son , being Incarnate , the Nations for his inheritance , but the execution of this Decree was to be by Prayer ; the Son of God himself was to pay for it , for , Postula , & Dabo ; Ask of me , and I will give them thee . If therefore the Decree of your Predestination be yet dark to you , and you would willingly know whether your name be written in the Book of Life , there is no way of obtaining this , but humble Prayer : Do but pray fervently , that God would glorifie himself in thee , by making thee a Vessel for his Honour , and thou shalt find so much vertue in this Prayer as shall quiet thy thoughts , and take away thy scruples . O Most glorious God , glorifie Thy unworthy Servant with that Gift of Prayer by which I may be enabled to glorifie Thee , that so I being sanctified by Thee , Thou mayest be sanctified in me by those Gifts and Graces , which in all Eternity Thou didst decree to give me , through Iesus Christ. Amen . THe next Dignity of Prayer is , that it is the effectual means of enstating the Kingdom of God in us , not only the Kingdom of Grace , in this World , which in the Apostles Character is Righteousness , and Peace , and Joy the Holy Ghost ; but the Kingdom of Glory in the next , to which Prayer not only gives us the Title , but puts us in a kind of Possession , by affording us a taste at least , and an earnest of that Glory . The first time that we find it written that our Saviour prayed , we find in the very next words , three passages of wonder whereof the first was , that the Heavens were opened ; the next , that the Holy Ghost descended on him as a Dove ; the third , that there was a Voice that came from Heaven , which said , Thou art my Beloved Son , in thee I am well pleased . And wherefore this , but to shew us the admirable effects of Prayer ? First , that it is the Key to open Heaven to us ; next , that it hath that attractive power , as to draw down the Spirit of God upon us ; and Lastly , that it puts us into the quality of Sons , and of such Sons in whom he is well-pleased . After this , when he went up into a Mountain to pray ; What followed upon this ? The Evangelist tells us , That as he was praying , his face did shine as the Sun , and his Garment was white as the Light : So white ( saith St. Mark ) that no Fuller on earth could white them . And though it is not said that this Transfiguration of our Saviour , was absolutely and fully the Kingdom of Heaven come down to him , yet we find there was so much of the Glory of it , as Peter in his Amazement took to be Heaven , and desired to fix his Tabernacle there , and to go no higher . You see here the strange effects of Prayer , it draws down one Kingdom to you , and lifts you up to another . It bows down to you the Kingdom of Grace , and draws you up to the Kingdom of Glory . O God my Sovereign King , who hast taught me to pray for the coming of Thy Kingdom , set up the Throne of Thy Grace in my heart , and so rule and govern all my affections , that there may not be left a rebellious thought against Thee ; And when the time of my Transmigration comes , change thy Kingdom of Grace , into thy Kingdom of Glory ; and from obeying Thee in this life , lift up my Soul to reign with Thee in the life to come . Amen . THE fourth Excellency of Prayer goes hand in hand with the former ; for where Gods Kingdom comes , there must be a perfect submission to his Will , which cannot be more effectually done than by the means of that Homage which we do to God in Prayer . For by Prayer we not only obtain , but exercise that Obedience which is better than Sacrifice ; we strip and divest our selves of our own Will , and give our selves entirely up to the Will of God , whom we pray unto . And from hence it is , that the Fathers say of fervent Prayer , that it makes us live in the flesh , as if we were out of it , that it dis-intangles and unlooseth the Soul from the Ties and Fetters of the body , and equals us unto the Angels : For as they stand in the presence of God ready to execute his Commands , without either delay or weariness ; so Prayer puts us into the like posture with those Angels , and quickens us unto the Obedience of doing the Will of God in earth , as it is done in Heaven . But that you may not think that all the treasure and riches of Prayer are only in things invisible , there is a fifth Excellency in Prayer , in that it procures for us our daily bread , which as it hath reference to our body in such things as concern our nourishment ; so it reacheth besides to the spiritual Refection of our Souls : For by Prayer ( saith St. Bernard ) we are stored with three sorts of bread ; the bread of Truth , for the Understanding ; the bread of Divine Love and Charity , for the Will ; and in the last place , that grosser and more earthly bread fitted for the sustaining of our weaker nature . These be the three Loaves which Christ in his Parable encourageth us to ask for , and never to give over our importunity , till we obtain them ; for obtain them we shall , and our Prayers , if fervent , cannot be denied . Imagine therefore ( saith Climacus ) that you say Prayer is a Queen , seated on her Throne , calling out to you in the words of our Saviour , Come unto me , all ye that are weary and heavy laden , and I will give you that refreshing as shall lighten your weight , and ease your weariness : For without me the burthen of the Law is heavy , but with me it is light ; without me the exercise of Repentance is bitter , but with me it is sweet ; without me the Cross is insupportable to be born , but with me the Crown of Thorns shall be as easie as a Crown of Roses . Christ is the Bread of Life , but the means to make this Bread nourish you , is Prayer : By Prayer you receive Christ into your memory , and ruminate upon him in your Meditations : By Prayer your Affections tastes and relisheth this Bread , and your love incorporates it . Whatever therefore your necessities are , fly to Prayer : If this spiritual Bread be wanting , and you hunger and thirst after it , pray and you shall be satisfied . Or if the food of your Body fails you , and poverty lays hold upon you as an armed man ; fall to your Prayers again , and be sure that he who hears the young Ravens when they call upon him , will much more hear you who have the honour , not only to be his Creatures , but his Sons . Thus far the Excellency of Prayer is in opening Heaven to us , from whence all Blessings come : We are now to look upon it as the Key that shuts up Hell , and keeps all evil from us , which is of three sorts : 1. Evil of Sin. 2. Evil of Temptation , that leads to sin . 3. Evil of Punishment for sin . Against these three , Prayer is the Remedy , and first against sin already contracted : For how came the Publican justified , but by a short and humble Prayer ? What moved and softned the heart of the Father of the Prodigal Son to such a tenderness ? Was it not his Prayer , Father , I have sinned against Heaven , and against thee ? The Debt of Ten thousand Talents , which the Servant owed the King , was no slight ordinary sum , yet a few Words of Prayer had vertue enough to cancel that great Debt . And because there is a condition required , of pardoning the Trespasses done against us , if we look for pardon of our Trespasses against God , Prayer helps you in the fulfilling of this condition too ; and though your hearts be as hard as Iron , Prayer is of the nature of Fire , and is able to soften that Iron , and melt you into that compassion toward your enemies , as to pray for them with the same earnestness as you do for your selves . But then when our past sins are pardoned , where shall we find a Remedy against future Temptations ? Our Saviour tells you where , when he saith to his Disciples , Watch and pray , that ye enter not into temptation , If the fire of Lust begin to kindle in your hearts , Prayer can extinguish that fire . Or if a whole Sea of worldly Afflictions breaks in upon you , Prayer can set a Bank to that Sea. If you are compassed about with Enemies , Temptations on all sides , and are ready to be swallowed up by them , remember that Moses's Prayer prevailed more against Amalek , than Ioshuah's Arms. And then again in the close , as Prayer hath the nature of a Charm , to keep Temptations from you ; so when by Humane Weakness and the Arts of the Tempter , you are led into them , Prayer is as the thread to bring you out of this Labyrinth : Or when you have unwarily taken in the poison of sin , Prayer is the Antidote against the venom of it , it doth not only remove the guilt , but the evil of Punishment which is due to it , whether it be in this Life , or in the next . And of this David was very sensible , when he cryes out in a kind of Extasie of Thankfulness , Blessed be God which hath not cast out my Prayer , nor turned his Mercy from me : Intimating by this ( as St. Austin understands the words ) that there is a kind of Contract or Bargain made between Prayer on Man's part , and Mercy on God's : That where Prayer led the way , Mercy should always follow . O Father of Mercies , Give me that gift of Prayer , by the means of which Thou dost use to dispense those Mercies ; suffer me never to be weary of praying , lest that make Thee weary of forgiving . For this I am sure of , that if I cease not to pray , Thou canst not cease to have mercy : For because Thou art good , Thou wilt always deliver me from evil : Not for mine , but for Thine own Goodness sake . BY this which hath been said , may be inferred the necessity of Prayer , both in respect of your spiritual Life , which it preserves : And in regard of spiritual Enemies , which otherwise would destroy you : For as the Body without the Soul is dead , loathsome , and overspread with Worms ; so fares it with the Soul ( saith Chrysostome ) that doth not use to pray , and consequently hath no spiritual Life in it . For as soon as the Breath of Prayer fails , the Soul putrifies , and the Worm of Conscience gnaws upon it . Daniel therefore chose rather to hazard his life , than to omit his exercise of Prayer thrice a day , as being willing that his Body should suffer , rather than his Soul. Would you know further , how precious Prayer is , devout Men will tell you , That Prayer pierceth the Clouds , reacheth the Heavens , rejoyceth the Angels , appeaseth God , obtains whatsoever it sues for . O Grace of Grace , holy and heavenly FATHER , what shall I say of thee , either to express thy Excellency , or the Necessity my Soul hath of thine help , I am the Fountain of all Misery , and thou art to me the Source and Spring of Mercy : With thee I live , without thee I die : With thee I am able to do all things , without thee I can do nothing . O Divine Spirit ! whose Gift alone it is to know how to speak to Thee , Give me the Spirit of Wisdom , by which I may sanctifie Thy Name ; the Spirit of Understanding , by whose Light I may see the secrets of Thy Kingdom ; the Spirit of Counsel , which may guid me to do Thy Will on Earth , as it is done in Heaven ; the Spirit of Knowledg , to discover , and to ask what is Necessary either for Body or for Soul ; the Spirit of Charity , to move me to pardon my Enemies , as I desire Thou shouldst pardon me ; the Spirit of Fear , to avoid all Occasions and Approaches to sin ; and the Spirit of Might and Courage , to overcome all Evil. Amen . Of the Impediments and Enemies of Prayer . HAving considered the glorious Fruits , and admirable Efficacy of Prayer , we are to look about , and to discover what Enemies we are like to meet with , to oppose and hinder us in the exercise of this Heavenly Duty : For Prayer is in its own nature a kind of Wrestling and Striving for a Victory , which presupposeth an opposition : And rather than it shall be wanting , God himself will enter into the Lists , as he did with Iacob , in that famous Wrestling , when to shew the power of Prayer , he that was invincible , was content to be overcome by him , who had no other weapons but Tears and Prayers . When therefore you find your selves afflicted , make use of our Saviour's Parable , Arise , though it be at Midnight , repair speedily to the Gates of your true Friend , God himself ; ( for you have no Friend like him ) though you find the doors shut , and your Friend asleep , begin your Battery , and give not over knocking , with importunate Cries and Prayers , till he open to you ; as Iacob would not let the Angel go , till he had blessed him . O Omnipotent and Invisible GOD , who lettest thy Self down to my Weakness , and givest me strength to wrestle with Thee for a Blessing , strengthen my Prayer to that height , that when Thou seemest most to set thy Self against me , I may prevail with Thee , as Jacob did : For my overcoming Thee , is but the effect of Thy overcoming thy Self in me ; so that the glory of the Victory which I get over Thee , will be intirely Thine . Wrestle on therefore , O my Soul , give not over thy hold , take no answer that brings not a Blessing with it : For it is Thy God who strengthens thee ; and through him thou shalt at last be more than Conqueror . Amen . AS Prayer therefore is a Wrestling with God , we look not upon this opposition as an hindrance , but as an advantage to Devotion . The true Enemies of Prayer exercise a more dangerous Hostility , where the Van is led by those damned Spirits , who being fallen from Heaven themselves , endeavour the more enviously to obstruct the ways that may lead us thither ; and because nothing conduceth more to this than Prayer , they order all their Temptations to this end chiefly , either to divert us from it , or disturb us in it : If they tempt us to excess in Meats and Drinks , their aim is not only to make us guilty of Intemperance , but by it to render us the more unfit for Prayer : Or if they prompt us to Anger and Impatience , their design terminates not in that sin , but rather makes use of it to a further end , that the mind being thus disquieted , may not be able easily to compose and settle it self to Prayer . For the effecting this , they make daily use of the humors of the body , the distempers of the mind , the weakness and weariness of the flesh , the injuries and oppressions of the Time , the cares and distractions of the World. Of these they make their Engines to assault us , and weave their Nets to entangle us . And as S. Bernard observed by his own experience , they are never more earnest to disturb us , than when they see us most earnest in this duty . As it was said therefore of the Christians , That that Religion could not but be very good , which Nero persecuted ; so we may very well conceive of Prayer , that it must needs be some divine and heavenly thing which the Devil with all his Engines so violently opposeth . And the truth is , he hath so much the more reason to set himself against it , for nothing is more destructive , nothing more terrible to him , than a Soul armed with Prayer ; for he trembles at the sight of it , saith St. Chrysostom . When St. Paul therefore , having first shewn us what Enemies we were to deal with , that we were to wrestle with Principalities , with Powers , with the Rulers of the Darkness of this World , with spiritual wickedness in High places ; when ( I say ) after this fearful Muster-Roll , he adviseth us to arm our selves with the whole Armor of God , with the Breast-plate of Righteousness , the Shield of Faith , the Helmet of Salvation , the Sword of the Spirit ; he adds in the last place , Pray always , with all manner of Prayer and Supplication in the Spirit ; as if all the rest were nothing without Prayer . And this the Apostles themselves found to be true , who being not able to cure the Lunatick , and to drive the evil Spirit out of him , our Saviour shewed them wherein they failed , by telling them , That this kind is not cast out but by Prayer and Fasting . For though they might have so much Faith as to remove Mountains , yet without prayer that Faith could not remove the Devil . For this only is that perfume whose smoke will make him fly as far as did that unclean Spirit whom Tobias his perfume did drive away . But there is an Hostility more dangerous than this , because being more inward and domestick , it makes the heart the seat of the War , and opposeth Prayer in the proper place and bed of the conception of it , which the Devil immediately and directly cannot do . Of these inward and intestine Enemies to Prayer , St. Bernard reckons up four kinds ; For there are our past sins to wound us , our present cares to distract us , our distempered Passions to disorder us , and a whole swarm of loose and floating imaginations to molest us . And of these Ingredients is that cloud made up , which the Prophet Ieremiah complains of , That God was covered with a Cloud , that our Prayer could not pass through to him . For as gross Vapors ascend from the Earth , and being in the upper Region of the Air , condescend into Clouds , hinder us from seeing of the Sun , and enjoying the heat and splendor of it : So ( saith St. Gregory ) out of our earthly hearts arise those several Vapours , which being joined and cast into a Cloud , beats back our Prayers , and intercepts the Beams of the Sun of Righteousness from shining on us . St. Austin likens a Soul in this condition to a man that is unhappily married ; for as he having spent the day in managing his affairs abroad , trembles at the very thought of coming home at night , being sure to meet with nothing but bitterness and disquiet there : So the troubled Sinner being haunted with these ill Guests , entertains his Thoughts contentedly enough with objects abroad , but trembles to call them home , and fix them upon Prayer . But there is no remedy , home we must come , and sweeten as well as we can the Discontents we find there : Though the mind be clouded and troubled , this must not make us cast aside our Prayers , but cry out the more earnestly , as David did , Save me , O God , from the great Waters that are come even into my Soul ; Deliver me from mine enemies , for they are too mighty for me : Cast out these Temptations that come about me like Bees , quiet my thoughts , compose my mind , so that I may not fear to look home , or find that to be a torment to me , which was made to be my comfort . But to consider these Enemies of Prayer apart , we shall find in the first rank of them our unrepented sins : When our Conscience stands up against us , and cries out to us , First make peace with me , or else never think to make peace with God. For he accepts of no unclean , no unwashed Sacrifice ; and if Repentance usher not in , Prayer will never find admittance . Holy David deeply apprehended the Consequence of this : If ( saith he ) I incline my heart unto wickedness , God will not hear me : For what an impudence were it to expect pardon for those sins which I am yet so far pleased with , as I am not resolved to leave ; or to look for Mercy , when that Lust is not yet cool'd with which I have offended ? Bring therefore no more vain Oblations , your Incense is an Abomination to me , saith God to that people of his , who honoured him with their lips , when their hearts were far from him : Your appointed Feasts my Soul hates ; they are a trouble to me , I am weary to bear them : When you spread forth your hands , I will hide mine eyes from you ; yea , though you make many Prayers , I will not hear . Would you know why ? The very next words will satisfie you : Your hands are full of blood ; you have not washed them in the waters of Repentance , you are yet in your sins , therefore you are not heard . But what is to be done then in this case ? God tells you by his Prophet , Wash you , make you clean , put away your evil doings from before mine eyes , cease to do evil : And when you have done this , Come , saith the Lord , and let us reason together : As if he should say , You are now qualified for a Conference with God , your Prayers will be seasonable ; and for your sins which hitherto have hindered you : Do but confess , and resolve to leave them , Though they be as scarlet , they shall be as white as snow ; though they be red like Crimson , they shall be white us Wool. The Enemies of Devotion in the second Rank , are our Passions , which though they are not in their own nature sins , yet quickly slide into them , and being prone to be irregular , are like cross winds to hinder us , unless we can allay and temper them . For unmortified passions at the time of Prayer , is like loud musick at a meeting of Friends , which suffers them not to hear one the other . When God appear'd in the flaming Bush to Moses , on purpose to be seen by him , yet he would not suffer him to make any near approach to him , till he had put off his shoes , which signifies something more than is in the Letter , and relates rather to the heart , than to the feet : As if he should say to thee , Here I am , even I thy God ; but come not near me , till thou hast put off thine earthly Affections , till thou hast devested thy self of whatsoever is displeasing in my sight ; if not , take heed : No man can see me , and live : that is , saith St. Gregory . None can see me spiritually , that lives carnally . It was an high expression of him who was so great an Admirer of Euripides , that he was wont to say , That if he were sure there were any sense in death , he could be content to die , only that he might see Euripides : But then to see God , who would not mortifie himself ? Say therefore with that earnestness as St. Austin did , Moriar ut te videam . O Thou Fountain of Life , Make me die that I may see Thee ! Mortifie me , that I may enjoy Thee ! Strangle me , take away my breath , that I may speak to Thee ! But then again , Videam te , ut Moriar ; Let me , in some measure , see Thee first , that I may value Thee , that I may be content to die , to the end I may see Thee further : For if I know not at all how to contemplate Thee , I shall as little know how to mortifie my Affections , so as to fit my self for Prayer . THE third Assault that is made upon the Soul , is by the Cares of this Life , which like so many Thorns , are ready to choak the seeds of Grace as soon as they are sown . For overmuch solicitude and anxiety of Mind in worldly things , casts such an heap of Earth upon our Prayers , as will not suffer them to ascend , taking up the Mind , and all the Faculties of it , and hardly admitting so much as a Thought of Heaven . But as they say of Thorns , That they may do well in an Hedg , but ill in a Garden ; so is it with these Cares , which being kept within their bounds ; and measures , hurt not the Soul ; but if we admit them among our Prayers , they corrupt the very nature of them , and turn them into Sin. When thou art therefore setting thy self to thy Devotions , imagine that thou hearest thy Saviour calling to thee , as he did to Martha , Why art thou so careful ? why art thou troubled about many things ? One thing is only needful , the saving of thy Soul : Since therefore thou art come to treat about it , dismiss whatsoever may disturb thee , lay aside , thy Cares as Mary did ; place thy self at my feet , hear me in my Word , that I may hear thee in thy Prayer . O Gracious Iesu , I am come at this time to humble my self at thy Feet , and to beg Mercy for my Soul , which ought to be dearer to me than a thousand Worlds . O suffer not then any Worldly Cares to divert or hinder me ; Root out this Bed of Thorns , and sow holy Thoughts instead of them . Let me not be like Martha , troubled about many things , but fix me upon that One thing needful , which I am come about ; that so having chosen the better part , it may never be taken from me . Amen . BUt the Conflict is not yet done ; when these former Enemies are overcome , there may be a swarm left of busie , vain , impertinent thoughts , of which we may complain as David did , that they have compassed us about like Bees : For the Imagination being naturally unquiet and tumultuous , interposeth it self many times without asking leave of us , casting thoughts in our way , and forcing the Understanding to reflect upon them . And these she either fetcheth from Objects without , from something that we have either seen , or heard , or done ; or if it fail of new plies from thence , it presently busies it self within , in forming of various Images , Figures and Forms , which like so many Atoms , casting themselves into several Schemes , trouble and vex the Soul in the midst of her Devotions ; not unlike the Birds , which would have hindered Abraham in his Sacrifice : And happy it were if we could as easily chase away these thoughts from us , as Abraham drove away those Birds : But their pertinacy is such , that when you drive them out of one Form , they assume another ; and are so importunately troublesome , as makes many think it a thing impossible to be freed from them . Cassianus confesseth of himself , that he was brought very near to a dispairing of it , till opening himself to a devout man of more experience ( himself being then but young ) he was brought off by this Similitude : Should you ask ( saith he ) one that could neither swim himself , nor ever saw others swim , Whether he thought it possible that the heavy body of a Man could spread it self upon the water without sinking ; Would not he answer peremptorily , That it was not possible ? But let the same man see once with what ease the Swimmer keeps his head above the water , Would he not as suddenly change his mind upon the sight of this Experiment , and apply himself to practise it ? You say it is impossible , but you do not try whether it be so or no. For either holy Men have deceived us , or some of them , by the Grace of God assisting them , have attained such a degree of Power over themselves , as the Centurion in the Gospel had over his Souldiers , they could have given the Law , not only to their outward senses , as Iob did to his eyes , that they should not so much as look on Vanity , but to their more inward Faculties , they could command their Appetite to love or hate , their rational Faculty to meditate , their imaginative to think on this , or not to think on that : For the same St. Paul , who humbled himself so low as to say , that of himself he could do nothing , could say too , without arrogancy , That he could do all things ; but then it was in Christ that strengthned him : All things in Christ , nothing of himself . The Centurion whom we spake of , that had his Souldiers so absolutely at his Command , confesseth ingenuously , that he himself exercised his Authority under another . For in all powers subordinate , the way to be obeyed , is to obey : Nor can these Imaginations be possibly subdued to Reason , till Reason be subdued to Faith. Submit thy self therefore to God , O my Soul , and there will follow a glorious Victory . But you must strive for it ; for this unruly swarm of thoughts hurt none but those that yield to them . When they buz about thee like Flies in a hot day , drown their noise with the louder cry of thy Prayers . And as Spiders cannot easily weave their Nets in a High Wind , so neither shall whole Armies of vain Imaginations be able to ensuare thee , as long as thy earnest Prayers , like a vehement wind shall blow against them . O Most mighty God , who seest my Weather-beaten Soul tost and driven by vain and various Imaginations , like a torn Bark by contrary Winds , and not suffered to sail on in a straight Course towards Thee ; send thy Holy Spirit to calm this Tempest , and to lay these Winds , that they may no longer hinder me in my way to Heaven , or disturb me in my Prayers ; which are then most acceptable to Thee , when they flow from an undivided and untroubled Mind . Of Preparation to Prayer , and the Helps that conduce to it . THough Prayer may well be reckoned amongst those gifts which are not of Earthly race , but rather immediate Emanations from the Father of Lights ; yet this doth not exclude the preparing and disposing our selves for the receiving this Gift from Heaven , according to that Counsel of the Son of Sirach , Before thou prayest , prepare thy self , and be not as one that tempts the Lord , For what is it to tempt God , but to come into his presence with less regard than you would into the presence of some earthly Prince ? What is it to tempt him , but to try experiments with him , whether he will hear you upon any terms , though you neither prepare your self , nor order the manner , nor dispose the matter which you petition for . But be not deceived , Heaven is not gained at so cheap a rate : Qualem ie paraveris Deo ( saith St. Bernard ) talis apparebit tibi Deus ; If you slight God so far as to come carelesly into his presence , without consideration of what you come about , be sure he will slight you as much , and regard your Prayers as little . David , who was a great Master in this heavenly Art of Prayer , tells us , that God hears the desires of the humble , he hearkens to the preparation of the heart ; he hears your desires before they are molded and formed into Prayers , and he listens to the very preparations of those desires , he cherisheth them , he goes along with them , he leaves them not , till you can say as that Divine Prophet did , My heart is ready , O God , my heart is ready . For as the Knife must be sharpened before you cut with it , and the Lute tuned before you begin the Musick ; so there is something to be done , some tuning of the heart required , before your Prayers can yield that Musick which God listens after . It is an excellent Rule which Eusebius Emissenus gives , Quantum Tu apposueris ad diligentiam , tantum Deus addit ad Gratiam : The more care you take in fitting your self to your Devotions , the more Grace he gives . Elias was to prepare the Sacrifice ; though the Fire was to come from Heaven which did consume it . To come therefore unprepared before him , is an Argument , ( say the Fathers ) that we do not esteem God , we do not set such a Rate upon him as we ought to do : For if the Virgins , before they were brought into the presence of Ahasuerus , were to be purified first with sweet Oyls and Odours , what an impudence were it for a foul unwashed Soul to press into the presence of God himself ? But then if you would know more punctually wherein this Preparation consists , your spiritual Guide will tell you : There are some Rules more remote , some more immediate ; of the remote , the main is a watchfulness over the whole course of your life : For if the Devil order his Temptations with a design in chief to blast and corrupt your Prayers , your care must be the greater to countermine him in this design ; and to live so ( as far as humane frailty will give way ) as not to be at any time unqualified , or unfit to pray . To compass this , there will be a need first of temperance in Diet ; for the body once heavy with Excess and Surfeits , hangs plummets on the nobler part , and weighs the Soul down with it . This being done , there will be use of setting a guard upon your Senses , and stopping the Avenues so far as nothing may from without be admitted to divert you , as Elias is observ'd to have wrap'd his Face in a Mantle , when he prepared himself to speak with God. To this must be added , the frequent reading of Books , especially the Book of Psalms , where the Spirit of Devotion breaths with such a vigor as is able to kindle a fire in the coldest breast , to stir up and excite the drousiest Soul , which being thus awaked and heated , may be more easily prepared to break forth in fervent Prayer . But then if we come to the more immediate Dispositions and Qualifications of Prayer , we shall be pointed to them by our Saviour , who gives this main Rule of private Prayer , When thou prayest , enter into thy Closet , and when thou hast shut the door , pray to the Father which is in secret : Wherein you are not only directed to the place of Prayer , you are to chuse a place private and retired ; but further , ( as the Fathers observe ) you are put in mind of a more inner Retirement , the Closet of your breast , for there you must enter too , and shut that door by some setled Resolution , to admit no thoughts that may disturb you ; for otherwise there may be noise and tumult in that inward Closet , when there is Quiet and Silence in the other . But then this is not all ; but as the place must be secret , the door shut , so the room must be furnished : For as our Saviour would not eat the Passover in an unfurnished room , but sent Peter and Iohn first to prepare it , so there is a Furniture necessary for this little Chappel of ours , the Heart . There must be Faith to prepare the Materials , and there must be Love to kindle the Sacrifice . But then after all this , Remember that there is no Preparative more effectual to Prayer , than Prayer it self . For as the Sun in its approaches to us , is ushered in by its own beams , and begins the dawning ; so in our approaches to God , Prayer must make way for Prayer . For though the severe Judges of the Areopage would admit of no Civilities of Preface to be used by them that pleaded before them , yet God deals not so harshly with us , when we plead before him , but is content to let himself down to be wrought upon by the Rhetorick of a devout Soul. This David knew well , who so frequently makes use of it : Sometimes with all lowliness , suing for admittance ; O let my Prayer enter into Thy presence . Let it be set forth in Thy sight as the Incense : Let the lifting up of mine hands be as an evening Sacrifice . Hear the voice of my humble Petitions , when I cry unto Thee , when I hold up my hands towards the Mercy-Seat of Thy Holy Temple . Sometimes after a more passionate way : How long wilt thou forget me , O Lord ? For ever ? How long wilt Thou hide Thy face from me ? How long shall I seek counsel in my Soul , and so vexed in my heart ? Hear me , O God ; make haste to hear me : Think no scorn of me ; for if Thou makest as if Thou hearest not , I shall become like them that go down into the Pit. With these , or such as these , the devout Soul summons God to a Parley , pleads for Admittance , opens the Windows of Heaven , qualifies her self to receive Grace , and works God to a readiness in giving it . O Most gracious God , who hearkenest to the preparations of the heart that prays to Thee , assist me in the very first motions and approaches of my Devotions ; and so order the beginnings of my Prayers , as they may go on , and never end , till they are accepted of Thee . Amen . Of the Reverence and Adoration that is to be used in Prayer . AMong all the Duties that relate to Prayer , whether of Preparation to it , or of Deportment in it , there is none of more prime Concernment , than to consider that when we pray , we do place or set our selves in the immediate presence of God , whose eyes , though they are at all times over us ; yet then we must imagine them more particularly and earnestly fixed upon us . And as from this Consideration flows all the care and solicitude of fitting our selves by the former preparatives , so besides , it suggests to us with what reverence we should present our selves before so infinite a Majesty ; not only because God expects it from us , ( though this were enough to oblige : For if I am your Father , where is mine honour ? If I am your Master , where is my fear ? The words of him that looks for Reverence ) but because our Prayers are then only effectual when they are presented with acts of Adoration : For so saith Siracides , The Prayer of him that humbleth himself goes through the Clouds , and ceaseth not till it come near , and will not depart till the most High have respect thereunto : Nor doth the Son of God himself disdain to be a President to us in this , whose prayers upon the Cross being offered with strong cries and tears , were heard ( as St. Paul saith ) Propter Reverentiam ; importing , as Aquinas observes , not so much the Reverence due to his own Person , but rather the Reverence which he did in his own Person to God the Father . But because the Reverence which was done there , was only the act of his Mind ( for his Body being then nail'd unto the Cross , was not in a Capacity of performing outward Adoration ) he gave us before that pattern in the Garden ; where St. Luke saith , that he kneeled ; St. Matthew , that he fell on his face , when he prayed . Having shewn this of the Son of God Incarnate ; of whom it is said , Let all the Angels of God Worship him : It were much to descend to tell you of the four Beasts , or the twenty four Elders that fell down and worshipped him that liveth for ever and ever : But then if this lowly Reverence was done by them who were in such a nearness to God , when they offered up to him the Prayers of the Saints , what posture can be low enough for us miserable men , whose Prayers those are , and who in comparison of those heavenly Spirits are viler than the Worms we tread upon ? That Adoration therefore is necessary , none will deny , that either know the Excellency of God , or their own baseness . But because this may be done either by the mind alone , or by the Body alone , or by both conjoyned , which makes the compleat Adoration , let us inform our selves , first what the inward act of it is : For , as our Saviour taught the Woman of Samaria , God who is himself a Spirit , must be worshipped in Spirit ; for the most profound outward Reverence , if not accompanied with this , is but a Body without a Soul , a Pharisaical Ceremony , or an Adoration of Complement , of which God sadly complains , when he saith of his people , That they drew near to him with their lips , but their heart was far from him . The inward Adoration therefore is the humbling of our spirit to God in regard of the excellency that is in him , submitting our very Soul , with all the powers and faculties of it to his Divine Disposal , as being the necessary Homage of the Creature , due to the Greatness and Majesty of the Creator . The exercise of this Adoration consists in several acts , partly of the Understanding , partly of the Will : For first there is an act of Reverence required before you begin your Devotions , in an humble Recognition of your unworthiness ; of which the Patriarch Abraham hath left you so excellent a pattern , when being about to beseech God that he would spare Sodom , he doth not only acknowledg himself to be dust and ashes , but upon every return of speaking to God in that Cause , he doth it with that fear and reverence as to ask leave , and to deprecate his anger before he spake : O let not the Lord be angry , and I will speak . I Confess , O Lord , it is an excess of holdness in me , that I so poor a Worm , so vile , so contemptible a Creature , should presume to speak to Thee : Yet be not angry with me for this , for it is not because I value my self more than Abraham did ( for if he were but dust and ashes , what am I ? ) but because I dare not under value Thy Mercy , that I make my humble approaches to Thee . Behold , I am nothing in mine own eyes , O let me be something in Thine ; and disd●in me not when I speak unto Thee , for Christ his sake . Amen . THis humble Recognition being made of your own vileness , there is a second way of spiritual Adoration , when the Soul humbled by this Reflex upon it self , changeth the Object , and raiseth a further Reverence by the consideration of the Excellencies and several perfections that are in God ; sometimes crying out in such Ejaculations as these : O most excellent God , I adore Thee for Thine Infinite Wisdom , I reverence Thee for Thine Incomprehensible Goodness , I glorifie Thee for Thine Immense Charity . Sometimes again by a profound silence , making a tacite acknowledgment that all that can be said by thee is nothing : For not only the tongues of men , but of Angels , must fail in the expression of his Glory . Besides , there is a Reverence to be used to God in the Stile or Titles which you give to him ; and these you may vary , according to the variety of the matter of your petitions , wherein the Psalms of David are admirable , and afford you no less than forty several ways of Compellation of him , some relating to his Power , as when he calls him by the names of , The King of Heaven , the King of Glory , The God of my Strength , The God that doth Wonders ; ( the very stile striking a kind of fear and reverence into the Soul. ) Others again relating to his Goodness : My Saviour , My God , My Might , My Hope , My Refuge in the time of trouble : Which though they run in a stile of Confidence , yet are not without reverence too : But then ( as Gerson observes ) the stile that is best fitted for all persons on all occasions to use , is the compellation of Father , which our Saviour first taught his Disciples to make use of in that excellent Prayer never to be disus'd , nor laid aside by us . Before the time of Grace published to the World , we do not find this Title in the prayers of Holy Men , either Patriarchs or Prophets : But after the Son of God , by taking our Nature upon him , became our Brother , then was the boldness given to call God our Father ; given even to sinners conditionally , that they use it with that reverence as the converted Prodigal did , who though he had the confidence to call him Father , yet he had the humility withal , to confess that he was not worthy to be called his Son , and therefore his Petition reached no higher , than to be made one of his hired Servants . O Most Great God , what shall I say in Thy presence , when I come to pray to Thee ? By what Title shall I call thee , or how shall I sufficiently adore Thee ? If I stile Thee a Iudge , I adore thy Iustice ; If a Master , I know my Obedience ; if I call Thee my Saviour , I acknowledge Thy Mercy : Whatsoever name I use , I find cause enough of Reverence . And since therefore I now appear before Thee , to pay the Tribute of Adoration by a Thousand Titles due to the Thee , let thy Truth direct me , and Thy Spirit guide me , that I may so adore Thee in Spirit and Truth , as Thou requirest : And that all the inward Faculties of my Soul , may be as so many fiery Tongues , to set forth thy praise for evermore . Amen . BUT as in a Watch , though there must be Wheels within , yet there must be a hand without too , or else the inward Motion of the Wheels is useless ; so though the principal of all spiritual Motion is within , yet the Virtue of it must have a time to work outward too , or else our Adoration is not compleat : For as the Nature of Man is not comprised singly either in Soul or Body , but in both conjoyned ; so the Adoration due to God , who made both , is to flow from both : And if the Soul be God's inward Chancel , the Body must be the Temple that includes it : For know you not ( saith St. Paul ) that your body is the Temple of the Holy Ghost that is in you : Your own it is not ; For you are brought with a price , therefore glorifie God in your Body , as well as Spirit , for both are his . We are not therefore to think , the Reverence of the Body to be an useless or an unprofitable Ceremony : For besides this Argument of St. Pauls for the necessity of it , St. Austin observes , that this outward Adoration of the Body is a notable help to the more inward acts of the Spirit , and adds much to the earnestness and fervour of it . For the stretching forth of the hands , the bowing of the knees , the beating of the breasts , the prostrating and casting down the Body , with the like Gestures of Humiliation , are not therefore used to discover to God what is within the heart , or to move him the more , but to move thy self , and by these exterior acts , as by a vigorous blowing , to continue and increase that invisible fire of Devotion that burns within . But then as these outward acts are not always absolutely necessary ; for you may many times be inwardly moved to pray , when outward gesture cannot either easily or conveniently be used ; as Manasses praying in his Fetters , Ezekiel in his Bed , Susanna in a Throng of People ; so neither can I say , that any one particular gesture of the Body in Prayer is so prescribed in Scripture , either by way of Precept or Example , as to oblige to that gesture only . For in the exercise of Prayer , we find several postures of Holy Men. Before the Law Abraham is said to have fallen on his face ; under the Law , Moses did the like . Among the Prophets , Elias fell on the earth , bowing his face between his knees ; Solomon stood before the Altar , with his hands spread forth toward Heaven ; Saint Stephen kneel'd , when he pray'd for his Enemies ; Saint Peter , when he raised Doroas ; our Saviour himself in his Agony in the Garden , not only kneel'd but prostrated himself , as hath already been mentioned . The acts of outward Adoration being of this diversity : St. Austin's Rule is , that in private Prayer ( for in publick we are to conform our selves to the Commands and Customs of the Church wherein we live , rather than to the bent and inclination of our own Wills ) we are so to compose and order the outward man , as may be of most advantage to the raising and continuing of the inward Devotion of the mind . Of all these outward Gestures , Prostration is the lowest act of bodily Reverence that can be used , when the Supplicant casting himself upon the earth , acknowledges by that act , that he doth but cast dust to dust , that he is more vile than the least grain of that earth he lies upon ; and this posture best becomes us in times of great Affliction , and ever to be then lowest , when our necessities are at the highest . But though this casting of the body upon the ground , hath been the practice of many Devout Men , especially of those in the first Ages of Christianity , who after a more strict way worshipping God in Desarts and solitary places ; yet because they found by experience ( as Cassian tells us ) that the continuance of their posture long might incline to ease , and provoke to drousiness , they us'd it rather upon some short Ejaculatory Prayers , than in their larger and more continued Devotions , casting themselves often down with some short and vehement breathings of the Soul ; but rising again so suddenly , that some of them have been observed to have prostrated themselves in this manner an hundred times in the day , and as often in the night . But this we must leave to be imitated by those whose Devotion is of an higher strain than ordinary , and which these latter times are hardly capable of . But the more ordinary and more convenient for all persons , is Genuflection : Though we may have some excuse not to cast our whole body down , shall we not cast our knees down at least ? Hath God said , That every knee shall bow to him , and shall any of us think to be dispenc'd with ? Our Saviour kneeled , who knew no sin ; and is the posture too low for us , that are nothing else but sin ? Whether Elephants have no joints in their knees , and therefore cannot bend them , I will not enquire : But sure the Christian , that hath not this excuse , is a stranger Creature to be wondered at , if he become once so sparing of his trouble , or so over-familiar with his God , as not to bend his knees in solemn Prayer unto him . But then you will say , Where is there Command for this ? No Gesture of the body can be other than a Ceremony , which being in its own Nature a thing indifferent , may either be used , or laid aside . But first , Though it be a Ceremony , every Ceremony is not of that indifferency , especially such which the very Law of Nature dictates to all Nations in all Ages , to fall down and kneel in the Veneration of their God , whether true or false : But then , lest this inward Principle should apply and cast it self upon a wrong Object , God hath expresly given his Precept too : For every knee ( saith he ) shall bow to me : And what terms can there be of higher command than these ? But yet because Affirmative Precepts , though they bind always in the Habit , cannot be said always to bind in the Act , this cannot be pressed so indispensably , as that neither sickness nor weakness , nor any other accident , can be a bar to it : For where necessity intervenes , the bended knees of the heart may well excuse the Body . There is therefore one posture more that we find hath been used in Prayer , which though it may hear ill , being practised by the Pharisees , who , as our Saviour describes them , loved to pray standing , not only in their Synagogues , but in the corners of their Streets ; yet this is not enough utterly to exclude it from our Devotions : For not only the proud Pharisee , but the humble Publican stood at his Prayers , although with this note of difference : He stood , but it was afar off , in the lowest place of the Temple , as thinking himself unworthy to come higher : His body stood upright , but his eyes were cast downward to the Earth . But not to stop either upon these Particulars , or upon the Custom of the Iews in general , ( for it was their Custom to pray standing ) we find in the best times , the Christians had their seasons to make use of it : For besides that , as between Easter and Whitsontide ( to express their Exultation for the Resurrection of their Saviour , and their Expectation of the Descent of the Holy Ghost ) they were not seen to kneel openly in their publick Service of God : So , many times in their private Devotions , ( especially when they continued them long upon their knees ) they relieved themselves with that change of Posture . But to avoid all necessary Scruples in cases of this nature , the result of all is this : 1. That Adoration is an act of Religious Worship , exhibited to God in Recognition of his Supreme Dominion . 2. That as in Man the heart is first framed , so the heart must be first offered as a spiritual Sacrifice of inward Reverence . 3. That the outward Adoration by Prostration , or kneeling , is not so much a Ceremony , as a part or duty in Divine Worship , not to be omitted , but either in case of necessity , or when we find some other posture upon some occasion really to be of more advantage to us in our Devotion . 4. That this Duty of external Reverence doth not then necessarily oblige , when the Soul being suddenly and inwardly moved to lift it self up by Prayer , the outward man is as it were surprized in some other posture : as walking , standing , sitting , or lying down ; in which case , God will rather look to the inward Motions and Raptures of the Mind , than to the outward Form and Composure of the Body . Someother , though more minute , yet usual Circumstances of Adoration , are summed up by Bonaventure ; as the uncovering of the head ( as it relates to Men ) the posture of either looking up to Heaven , with the confidence of Saint Stephen , or fastened down to the Earth , with the humility of the Publican : The hands lifted and stretched out , a Gesture which God honoured with that famous Miracle : Thus as long as Moses in this manner held up his hands , the Israelites prevailed ; but when he let them down , his Enemies prevailed . But the choice of these must be regulated by the former Rule of Saint Austin , and so far made use of , as they shall conduce most to every particular Man's Devotion . FINIS . HOLY RULES and HELPS TO DEVOTION Both in Prayer and Practice . BY The right Reverend Father in God Bryan Duppa , Late Lord Bishop of Winton . The Second Part. London , Printed for W. Hensman , at the King's-Hea● in Westminster-Hall . 1683. HOLY Rules and Helps TO DEVOTION , Both in Prayer and Practice . Of Prayer , what it is . PRAYER is an Humble Address of the Soul towards God , for whatsoever we stand in need of , either in relation to this life , or the life to come . Prayer is The lifting up of the Soul. The pouring out of the Soul. A wrestling with God. A Sacrifice to God. A Succour to the Soul. A Scourge to the Tempter . A Sanctuary in Troubles . A Remedy for sins . A Key to open the Morning . A Lock to shut in the Evening . Of Morning and Evening Prayer . I. MOrning and Evening Prayer are instead of that Morning and Evening-Sacrifice which God enjoined to be daily offered in the Temple . II. They are out-goings of the Morning and Evening which David speaks of , The out-goings of the Morning and Evening shall praise thee . III. They are to every devout Soul , like that Pillar which guided Israel through the Wilderness , as a Cloud by day to shadow them , and as a Fire by night to comfort them . IV. By Morning Prayer thou openest the windows of thy Soul to the Sun of Righteousness , and by Evening Prayer thou shuttest them against the danger of the night . V. In your Morning Devotions you are to say within your self , What shall I do this day which God hath given me ? How shall I employ it ? In the Evening , What have I done this day ? How have I spent it ? Short Ejaculations , or Occasional Prayers for the Morning . BLessed art thou , O God , who hast sent the Day-spring from on high to visit me ; who hast given my body rest , and preserved this night my Soul in safety . Blessed art thou , who 〈◊〉 ●●newest thy Mercies to me every morning , and hast given me one day more to serve thee , and call upon thy name . Or this Psal. cxliii . 5. 8. Let me hear thy loving-kindness , O God , betimes in the morning , for in thee is my trust . Shew thou me the way that I should walk in , for I lift up my soul unto thee . Or this , Numb . vi . 24. The Lord God bless and preserve me , make his face to shine upon me , and be gracious unto me ; that it may go well with me this day , and evermore . A short Prayer at up-rising . O Blessed Saviour , who hast taught me , that the dead shall hear thy voice , let me no longer lie in the grave of sloth ; but raise me as thou didst thy servant Lazarus , unbind my hands and feet , set me in some good way , that I may glorifie thee by serving thee this day with a pure mind and humble heart . Amen . At your Cloathing . O My God , as I came into the World a weak , a naked , and a wretched Creature , so am I still , if destitute of thy grace . Reach out therefore unto me , the unspotted Robe of thy Sons Righteousness , and so clothe me with all the graces of thy holy Spirit , that thy Image may be daily renewed in me , and thy Name honoured by me for evermore . Amen . At the washing of your Hands . O My dear Saviour , who hast opened a fountain for sin , and for all uncleanness ; wash me throughly with those saving Waters , that being purified from the stains of sin , and the guilt of my natural corruption , I may with the more confidence , draw near to thy Throne of Grace , and bow myself before thy Mercy-seat . Amen . Eccles. xviii . 5. 23. Before thou prayest , prepare thy self , and be not as one that tempts the Lord. Three Rules of Preparation . I. FIrst , you are to remember when you settle to Prayer , you then place your self in the presence of God , whose eyes are upon all men , but especially upon such as call upon him . II. Secondly , the consideration of his presence is to put you in mind , with what humble Reverence both of Soul and Body , you ought to appear before so great a Majesty . III. Thirdly , before you begin to Pray , you are to resolve within your self seriously to intend the Duty you are about , that your heart may not wander , but go along with your Prayers , or if through weakness , it happen to stray , to call it back again , and to ask pardon for it in some such short Prayer as this : Lord , strengthen me and restrain me , and lay not this weakness to my charge . A Prayer preparative . O My dear and blessed Saviour , who with so much zeal didst drive out those who turned thy House of Prayer into a Den of Thieves , clear at this time the Temple of my Soul from vain and sinful thoughts , cast out all wandring Imaginations , leave nothing behind , that may either disturb or distract me in the performance of this my duty , that my Prayers may ascend as Incense , and thy Grace and Mercy may descend as Dew to the saving of my Soul , and to the glory of thy Name . Amen . Morning Prayers collected out of the Psalms . I. DEfend me , O God , under thy Wings , and keep me safe this day under thy Feathers . Give thine Angels charge over me , to keep me in all my ways . Preserve me as the Apple of thine eye , hide me under the shadow of thy Wings : That no evil may happen unto me , nor no plague come nigh my dwelling . Create in me a clean heart , and renew a right Spirit within me . O hold thou up my goings in thy Path , that my footsteps slip not . Who can tell how oft he offendeth ? O cleanse thou me from my secret sins ; but above all , keep me from presumptuous sins , lest they get the Dominion over me ; so shall thy Servant be undefiled and innocent from the great offence . Amen . II. Unto thee , O GOD , lift I up mine eyes , O thou that dwellest in the Heavens . Yea unto the Hills will I lift up mine eyes , from whence cometh my Salvation . For , whom have I in Heaven but thee , and there is none upon earth that I desire in comparison of thee . Into thy hands therefore I commend my Spirit , for thou hast redeemed me , O Lord , thou God of truth . Blessed art thou who hast lightned mine eyes , that I sleep not in death . Who hast delivered me from the terrors of the night , and from the evil that walketh in darkness . Who hast driven sleep from mine eyes , and slumber from my eye-lids . Thou art my God , and I will thank thee ; thou art my God , and I will praise thee . Amen . III. O Lord thou hast searched me out and known me , thou seest my down-lying and uprising : Thou understandest my thoughts long before . For thou art about my path , and about my bed , and spiest out all my ways . Through thee have I been holden up ever since I was born , thou art he that took me out of my Mothers womb , my praise shall be always of thee . Lead me then , O Lord , in thy Righteousness , and make thy way plain before my face . Teach me to do the thing that pleaseth thee ; for thou art my God ; let thy loving Spirit lead me forth into the ways of Righteousness . Shew thy servant the light of thy countenance , and save me this day for thy mercies sake . Amen . IV. My voice shalt thou hear betimes , O Lord , early in the morning will I direct my prayer unto thee . For thou art the thing that I long for , thou art my hope from my youth . O be thou a place to hide me in , and compass me about with Songs of Deliverance . For all the earth is full of darkness , and cruel Habitations . Set me up therefore upon the Rock that is higher than I , and I will not fear what man can do unto me . For thou alone canst deliver my Soul from death , mine eyes from tears , and my feet from falling . Osatisfie me therefore with thy mercy , and that soon , that I may rejoice in thee all the days of my life . Lead me forth in thy truth and learn me , for thou art the God of my Salvation ; in thee shall be my hope all the day long . Amen . V. Set a Watch this day , O Lord , before my mouth , and keep the door of my lips . Turn away mine eyes , that they behold no vanity , and let not mine heart be inclined to any evil thing . Teach me thy way , O Lord , and I will walk in thy truth ; O knit my heart unto thee , that I may fear thy Name . Order my steps in thy Word , that no wickedness may have dominion over me . Hide me privily by thine own presence from the provoking of all men : Keep me secretly in thy Tabernacle from the strife of Tongues . For I will set thee always before me , thou shalt be on my right hand , therefore I shall not greatly fall . Thou hast been my succour : Leave me not , neither forsake me , O God of my Salvation . But let thy merciful kindness be this day upon me , like as I do put my trust in thee . Glory be to the Father , &c. As it was in the beginning , &c. Amen . A Thanksgiving to God for his Protection in the night . O Most gracious GOD , whose eyes have been open over me , when mine were shut , and under the shadow of whose wings I have past this night in safety ; I do with all possible thankfulness , humbly acknowledge it , as thy great mercy , that thou hast not taken away my soul this night ( as in justice thou mightest have done ) but hast given me respite , and afforded me one day more to call upon thy Name . O Lord , make me ashamed of my former unthankfulness , and wound my heart with the consideration of mine own dulness , whom so many favours have not wrought unto more obedience : Give me grace to consecrate the rest of my life unto thy service , and to redeem the time at least which I cannot recall . And , O thou who turnest the shadow of Death , into the light of the Morning , enable me powerfully to cast off all the Works of Darkness , and to keep my body and soul spotless and unblameable . And as thou hast brought me to the Comforts of this day : So go along with me . I beseech thee , through all the parts and minutes of it , that in all my ways being guided by thy counsel here , I may hereafter be received into thy glory , even for the merits of my dearest Saviour Jesus Christ. Amen . A Morning Prayer . O My dear Lord and Maker , from whom alone I look for blessing , continue I beseech thee to be the guide of my life ; counsel me , govern me , lead me in the way that I should go , or else I shall wander from thee into infinite Errors . O possess then all my bodily senses , that my sinful affections may find no place . Leave me no more to my own weakness , whereof my frequent falls have given me many and sad experiments . Restrain rather those inclinations to which my nature is chiefly prone , that their violence may never have power over me , to make me swerve from thy holy will. Let not the corruption of these evil times prevail upon me , but keep me from the flattering and the lying lips , the profane and blaspheming tongue ; stop my ears , and shut ▪ up my heart against them . Strike such an awful reverence into my soul , that I may watch over all my actions , and carefully avoid whatever may be dangerous to my self , pernicious to others , or any way displeasing unto thee ; that so living in thy fear , I may die in thy favour , rest in thy peace , and reign with thee in thy glory World without end . Amen . A Prayer for forgiveness of Sins . O My God , when I call sadly to mind what I have done , and what I have left undone , how careless I have been to please thee , how diligent to offend thee ; how passionately I have been transported toward the pleasures of this life , how cold and heavy in pursuing my everlasting happiness : When I seriously consider the vanity of my affections , the folly of my thoughts , the idleness of my words , and above all , the sinfulness of my actions , I stand amazed at my self , that such a Contemplation as this makes not my flesh to tremble , and my heart break at the very thought of it . For , O my Lord , if thou shouldest be extreme to mark what I have done amiss , if thou shouldest enter into Judgment with me , what would become of me , for of so many millions of sins that I have committed , alas , I cannot answer thee one of a thousand . But , O my Saviour , thou who hast revealed it to me as a faithful saying , that thou camest into the World for no other end but to save Sinners , thou who hast so solemnly sworn , thy delight is not in my death , but rather that I should live : what shall hinder thee to do that which thou delightest in ? or what can hinder thee to save the Soul thou camest into the World for ? O pardon and forgive then all my sins past , that nothing may hinder thee : Lay them no longer to my charge , cast them behind thee , bury them , drown them , scatter them as a mist , and as a Morning-cloud , let them vanish away . And when thou hast done this , O my merciful GOD , leave not here , but go on : Create in me a clean heart , and renew a right spirit within me ; let me feel once the powerful effects , the saving operations of thy Grace , in fervency of devotion toward thee , in bitterness of repentance for offending thee , in holy resolutions never wilfully to sin against thee more , and in perseverance in those resolutions , till I shall pass out of this valley of tears , into those everlasting Joys , where no evil can approach me . Amen . A Prayer against Relapses into sin . O My gracious GOD , the only stay and comfort of my soul , seeing thy will is , that in all things I should sincerely serve thee , and I , through thy grace , desire nothing more than to do the same . How is it , O my Lord , that I still offend thee ; or why fall I so often into my former follies ? Alas , thy Grace is not wanting to me ; but my ungraciousness , and the corruption of my nature , my slipperiness , and easiness to offend , my inconstancy in my best resolutions , and my forgetfulness of my former purposes , is the cause of it . And for this , once more I humble my soul before thee , beseeching thee to lay aside thy rigour , and not to multiply thy anger according to the measure that I have multiplied my sins , but rather to remember whereof I am made , that I am as a flower , a wind , a vapour that passeth away , nay I am viler than all this , even weak and sinful dust and ashes . And thou hast visited and considered me in these my despicable and wretched Principles ; O then shew thy strength in my weakness , thy glory in my infirmities , increase in me daily thy renewing grace , and strengthen me against all future temptations , that I may never start aside again , like a broken bow , but go on from grace to grace , though it be with weak and trembling steps , till I shall appear before the God of Gods in Sion . Amen . A Prayer to be prepared for our last End. O Eternal GOD , my Maker , my Redeemer , I adore and bless thy Holy Name , that thou hast with such admirable patience , not only suffered me to live this hour , but withal hast multiplied thy daily blessings on me , even then when I by my sinful life have most unkindly and treacherously rebelled against thee . But who knows , O merciful Lord , how soon thy abused patience may end , or how speedily thou maist call me to a sad account for all my former days so miserably mispent ? For O how many are they on whom the Morning Sun hath shined , that shall not live to see it set ? And how know I but this may be my last day too ? the only day which thou , O GOD , hast left me to set my soul in order , and to prepare for that day which never shall have end . O my dear Lord , suffer me not then to neglect this blessed season , but by an hearty repentance speedily , even this day , this instant to return unto thee ; that how soon soever thou shalt call me to my Transmigration from this life , my accounts may be found audited , my sins cancelled , and my soul acquitted by the bloud of that Lamb that takes away the sins of the World. Grant this , O my God , for his sake that vouchsafeth to die for me , thy only Son Jesus Christ the righteous . Amen . Advice concerning the Examination of the Conscience . THE only Heaven that is afforded us upon Earth is Peace of Conscience ; the only way to preserve that Peace , is to keep our selves unspotted from the World ; or if we fail of this , ( as who doth not in some degree ? ) to call our selves speedily to a strict account for it ; for upon this depends not only our present Peace , but our future Happiness , according to that of our Saviour , If you judge your selves , you shall not be judged . The oftner this is done , the cleaner and the quieter your Soul will be . If you make it not your daily task , yet find a time for it at least once a week . But especially omit it not , when you prepare your self for the blessed Sacrament ; for as the benefit of it , being well managed , amounts to no less than the saving of your soul , so the danger is as great on the other side , if you carelesly or wilfully neglect it . St. Paul therefore is punctual , and vehement in pressing the Corinthians with it where he lays a peremptory command upon them , Let every man examine himself . For this is no trivial ordinary Duty , no exercise on the by , but a work of high concernment , wherein the soul of a Christian seriously reflects upon it self , and the penitent Sinner laying all the Actions of his life before him , arraigns , accuseth and condemneth himself . And that this may be done with the more advantage ; some hours at least , if not some day must be set apart for this examination . Especially let the immediate preceding day be kept as the Eve to this great Feast , wherein you are to humble your self by Prayer and Fasting , that you may be the better disposed and qualified for the performance of this Duty . For the carrying on this private Assize and Trial of our selves , devoutmen have proposed many several methods ; but the most general and approved way is to set before you , as the most clear and impartial glass , the Moral Law of God , with such heightnings of it and deductions from it , as either our Saviour in the Gospel hath drawn from it , or our own reason well informed to make use of . The Examination by way of Articles upon the Moral Law , to every particular of which the Soul is to answer it self , whether guilty or not guilty . The Examnation upon the first Commandment . I. DOst thou really believe , O my Soul , that there is a God , or hast thou set some secret touches of Atheism within thee ? II. Hast thou doubted at any time of his Providence , or of his Power , of his Justice , Mercy , or any other of his Attributes ? III. Hast thou been willing to entertain scruples of this nature , and to listen to their discourses , who turn the reason that God hath given , as a weapon against himself . IV. Hast thou proudly ascribed the good that thou hast done unto thy own strength , or imputed thy sins and follies to the necessitating and inevitable Decrees of God. V. Dost thou think thy self obliged to obey God , as well as to believe in him , to love him as thy Father , to fear him as thy Judge , to praise him as thy Maker , with daily , and most humble Thanks for all his Mercies to thee ? Hast thou done this , or wherein hast thou failed ? VI. Hast thou really in thy Thoughts no other Gods but him ? Hast thou set up nothing in Competition with him , no Pride , no Pleasure , no Ptofit , no Self-Love , no Self-Interest of thine own ? VII . Hast thou given credit to vain Predictions of men , to Dreams or Fortune-tellers , or gone about to know any secret thing by lot ? VIII . Hast thou in thy Prosperity forgot thy God , or in thy Adversity hast thou put thy confidence more in worldly helps than in him ? The Examination upon the Second Commandment . I. DOst thou apprehend God as an infinite , incomprehensible Essence , without framing to thy self any bodily shape or form of him that is invisible ? II. Dost thou worship God in or by an image , or any other way which either he hath forbidden , or not commanded ? III. Dost thou give the worship that is due unto the Creat or , to any of his Creatures , either Saint or Angel ? Or dost thou consider that he is a jealous God , who will have nothing lov'd , nothing honour'd by thee like himself . IV. Dost thou in all thy Addresses to him , either of Publick Prayers or Private , come into his presence with reverence , kneeling , and religiously bowing thy self before him , and before him alone ? The Examination upon the third Commandment . I. HAst thou used vain , impertinent customary Swearing ? II. Hast thou sworn any thing false , knowing it to be so , making the Name of God a Broker to thy Lies ? III. Hast thou been perjur'd by violating any publick Oath made to thy lawful Superiors ; or failed in any private engagement which hath been in thy power to perform ? IV. Hast thou broken any voluntary , religious , deliberate Vow , made purposely to God and his glory ? V. How far hast thou kept that great and solemn Vow which was made for thee in Baptism ? or hast thou seriously considered thy frequent and dangerous violations of it ? VI. Hast thou given God , upon all occasions offered , the honour due unto his Name ? or hast thou any ways spoken of him without fear or reverence ? VII . Hast thou abused either God's Name , or any of his Creatures in Curses or bitter Execrations ? The Examination upon the fourth Commandment . I. HAst thou kept the Lord's day holy , or hath it been as a common day unto thee ? II. Hast thou constantly sanctified this day , either by being present at the Publick Service of the Church , or ( being hindred of this ) by private Prayer , and reading of holy Books . III. Dost thou shew forth thy Charity this day in works of mercy to them that stand in need of thee ? The Examination upon the fifth Commandment . I. HAst thou loved , honoured and obeyed thy Parents , thy King and Sovereign , and all that have a lawful authority over thee ? II. Hast thou upon all occasions assisted them to thy power , and offered up daily Prayers to God for them ? III. Hast thou respected thy spiritual Guides , such as labour for thy Soul ; or hast thou grieved or despised any of those whom thou art bound to honour ? The Examination upon the sixth Commandment . I. DOst thou endeavour as much as in thee lies , to preserve the lives of all men , as bearing the same Image of thy Maker with thee . II. Art thou a lover , a follower , a procurer of Peace among those with whom thy conversation is ? III. Hast thou been either causelesly or sinfully angry ? Hast thou born Malice , Hatred or Revenge in thine heart ? Hast thou forgiven , hast thou loved thy Enemy for Christ's sake , who loved thee when thou wert yet his Enemy ? IV. Hast thou compassionate bowels ? Hast thou , to thy power fed and clothed them whom thou hast known to be ready to perish with cold and hunger ? V. Hast thou been careful of thine own life , or hast thou any way hastened thine own end by wilful Intemperance or Disorder ? The Examination on the seventh Commandment . DOst thou consider that thy body was made to be a Temple of the Holy Ghost , that whosoever therefore shall presume to pollute this Temple , him shall God destroy ? II. Hast thou preserved it in that purity which is required of thee , or hast thou defiled it by Fornication , Adultery , Lasciviousness or any other Uncleanness , of which the Apostle pronounceth , that they who do such things shall not enter into the Kingdom of Heaven ? III. Hast thou deliberately pleased thy self with any foul lascivious thoughts , or continued in them , to a delight ? Hast thou consented to them , or hast thou rejected them ? IV. Hast thou been careless in avoiding the occasions and approaches that lead into those sins , or hast thou exposed thy self either unwarily or wilfully to temptation . V. Hast thou delighted in wanton company , in unchaste songs , or unclean discourses ? The Examination on the eighth Commandment . I. HAst thou taken away from others by deceit or violence , that which belongs not to thee ? Hast thou injured no man in his rights ? II. Hast thou defrauded Servants of their wages , Labourers of their hire , or Creditors of such debts as thou art able to satisfie ? The Examination upon the ninth Commandment . I. HAst thou upon all occasions been witness to the truth , without fear or flattery ? II. Hast thou said any thing falsly that hath been injurious to the good name and reputation of another ? Or hast thou pleased thy self either in inventing or spreading rumors of that kind ? III. Dost thou willingly give ear to Slanderers , and to such as go about with lies ; or dost thou abhor them both in thy self and others ? The Examination upon the tenth Commandment . I. DOst thou rest contented in that condition or state of life wherein God hath placed thee , or hast thou at any time inordinately lusted after that which belongs to others ? II. Hast thou entertained secret covetings in thy thoughts , with any delight or complacency ? Or hast thou labour'd to restrain them and quench them in their first beginnings ? When you have consider'd seriously , and answered your self in these particulars one by one ; sum up the Account you have made , where you find your self innocent , give the glory to God , whose Grace hath kept you from falling into those sins ; but where you find your self guilty , humble your self before God in Prayer , confessing sadly the evil you have done , and imploring mercy in these or such other words as the devotion of your heart shall suggest to you . An humble Confession after Examination . O The God of my Soul , with all humble Reverence I appear this day before thee , not as the proud Pharisee to justifie my self , but as the poor Publican who striking his breast , durst not lift up his eyes towards Heaven , nor say any more than this , Lord be merciful to me a sinner . For I have sinned , O Lord , I have sinned ; Wo is me , I cannot cast my searching eyes into any corner of thy Commandments , but I find my self miserably guilty . But in what manner soever I have offended thee , O my merciful Lord , whether in Thought , Word or Deed , whether secretly or openly ; I am now sorry for it from the very root and bottom of my heart , beseeching thee to look compassionately upon the frailty and ignorance , the wilfulness and presumption of my life , and graciously to forgive all that I have done amiss . For alas , I am neither able to stand thine indignation , nor present thee with any thing of mine own , but tears and prayers to appease thine anger : Be reconciled therefore to me , O God , in the blood of thy dear Son , which was so freely offered up to thee as a full ransom for the sins of the whole World. O require not that payment again of me , a poor and bankrupt sinner ; but for his sake , for his abundant Satisfactions sake , cancel the hand-writings that are against me ; blot out all my sins past , new and old , and for the time to come , let there be an everlasting tie between my Soul and thee , that thou maist be my God , and I may live and die thy servant . Amen . A Protestation to be made after Confession . O My great and glorious God , I who am less than the grain of dust that hangs upon the balance , profess seriously , and with the remorse of a wounded spirit , that I am not only sorry , but ashamed and confounded within my self , that I have so many ways sinned against so good a God , so gracious a Father : But what is past I cannot recal , though thy mercy may forgive . But for the time to come , I call all thy holy Angels to witness , that I this day sacrifice my self wholly to thee , resolving to break of from all sinful courses ; and fully purposing never to offend thee more . But because thou knowest my failings and my weakness is not hid from thee , I beg of thee , O my God , to shew thy strength in my weakness , and to confirm my infirm mind in this holy Resolution . That so never repenting of this Repentance , nor wavering in those Resolute Purposes , which I have now by thy Grace fo deliberately made , I may go on constantly in a pure and holy life , till in the end of my days I come to everlasting joys , which thou hast prepared for them that love thee , through Jesus Christ my Lord , Amen . A Prayer before the receiving the holy Sacrament . O My most blessed Saviour , who in the bowels of thy Mercy towards Mankind , didst not only offer thy self a Sacrifice for the sins of the whole world , but didst institute this heavenly and holy Sacrament , as the means to convey the Benefits of thy precious death to all such as with humility and repentance come unto thee : Accept , I beseech thee , this my humble Address , who here present my self a woful sinner , I confess , but such a one , who am heartily sorry for my sins , and penitent for my offences . Direct me therefore , O my God , in this great action , with such a reverent and awful fear , that all the faculties of my soul may be attentive rightly to apprehend , and joyfully to receive this wonderful Mystery of thy Body and Blood. O my Lord , I am not worthy that thou shouldst come under my roof ; let thy Holy Spirit therefore before thy coming prepare and dress up a Lodging for thee in my Soul , cleansing it from the stains of sin , and suffering nothing to abide in it , that may keep thee out ; so that being wholly possest by thee , all sinful thoughts , and unclean suggestions , may not only presently vanish , but never find entrance more . Grant this , O my Jesu ; and so , this day , receive me into thy favour , that I may with joy receive thee into my soul , and being once united with thee , thy Grace may never depart from me ; that so thou maist live in me , and I in thee for ever . Amen . A Thanksgiving after the Receiving of the Sacrament . O Lord , the only Spring and everlasting Fountain of all good , who hast this day revived and quickned my poor Soul , by giving thy self unto me after a wonderful way in this Blessed Sacrament , I praise and glorifie thy holy Name for this thine infinite mercy ; beseeching thee to crown what thou hast begun , by a continual supply of thy heavenly grace , that I may never forget whom , or what I have received ; but being purified by thy Blood , and strengthned by thy Body against all future Temptations , I may constantly run through all the parts of an holy life , to the possession of thy glorious Kingdom , World without end . Amen , Amen . Rules of Devotion to be observed toward the Evening , or some time of the Afternoon . I. THat you fail not ( unless some extraordinary or unavoidable accidents hinder you ) to allot some part of the Afternoon or toward the Evening , for the advantage of your soul ; when freeing your self from business and company : you may retire into your Closet , or private Oratory , and there direct your thoughts without disturbance , upon God alone . II. That being thus retired , you constantly make it your business to read some part of the Holy Scripture , ( especially in the Psalms , which if all other Books of Devotion were lost , are sufficient to supply us in that kind ; ) having begun there , go on to the reading of some part of the New-Testament , not carelesly or in haste , as if you had a mind to have done , but so attentively , as to be able to give some account of what you have read , or to single at least some one passage or more out of it , to be laid up in your Memory , and to be made use of in the practice of an holy life . III. That in this time of retirement , you lay all things aside , that may divert you from Holy and Heavenly thoughts , considering that you set your self in the presence of God , & that you are to give him an account of what you are doing , w ch that you may the better do , you may begin with this Prayer . A Prayer upon the Entrance into your Closet . O My great and gracious God , whose infinite mercy it is , that I have this minute of my life left me , I here appear in thy presence lamenting sadly that so much of my time is already lost either in doing ill or doing nothing , or in doing that which hath been unprofitable and vain ; O grant that I may redeem the hours that are past , & dispose of those that are to come in serving thee hereafter with a devout heart & earnest and passionate affections ; draw me off more and more from the pleasures and vanities of this life , that I may the better settle my wavering and divided Soul upon thee alone ; and since at this time I have here retired my self , that I might the more freely commune with my own heart and meditate on thine only Word : let thy Blessed Spirit assist me , that I may not only barely remember what I read , but digest it into the practice of an holy Life , to the comforts of my soul , and the Glory of thy Name , through Jesus Christ , Amen . Prayers towards Bed time . I. LET my Prayer , O Lord , be set forth in thy sight as the Incense , and let the lif●ing up of my hands be as an Evening Sacrifice . For thou , O Lord , hast granted me thy loving kindness in the day-time , and therefore in the night-season I will think on thee , and make my prayer to the God of my life . O thou that saidest , Let therebe light , and there was light ; open mine eyes , that I sleep not in death . Make me to commune with my own heart upon my bed , and to search out all my ways . That I may lament my sins as thy servant David did , and cry unto thee for mercy . Consider and hear me , O God , and hide me under the shadow of thy wings , and let my soul rest in thee . Amen . II. Blessed art thou , O God , who makest the out-goings of the Morning and Evening to praise thee . Who hast not cut off my life this day , nor shut me up in the grave where all things are forgotten . I will not suffer therefore my eyes to sleep nor my eye-lids to slumber , till I have prepared my heart for my God to rest in . For thou art my God from my youth , thou hast numbred out my days and nights , that I might serve thee ; thou givest thy beloved sleep , and makest them that fear thee to rest in safety . Thou deliverest me from the terrors of the night , and from the evil that walketh in darkness . Return then unto thy rest , O my soul , for God taketh care for thee . Amen . III. Lord , let me make my Prayer unto thee in an acceptable time . Teach me to remember thee in my bed , and to think of thee when I am waking . O thou Watchman of Isreal , that neither slumberest nor sleepest , watch over me this night . Give thy Angels charge over me , that the spirits of darkness may not come near me . That no evil thoughts may betray me , nor any sad or sinful dreams disturb my quiet . For into thy hands , O Lord , I commend my spirit , for thou hast redeemed me . O keep then what thou hast redeemed , and let not thy servant for whom thou hast died , perish for ever . Amen . A short Prayer . O GOD , my everlasting keeper , blessed be thy Name for evermore , for thou madest me when I was nothing , thou redeemedst me when I was worse than nothing ; thou hast so multiplied thy mercies on me through all the minutes of my life , that the Sun hath never yet rose or set upon me , without new Blessings from thee . And as thou hast done so much for me already , for which I pour out my very Soul in thankfulness , so in the same degree of lowest humility , I humbly beseech thee to continue thy care of me this night , and so to shadow me under the Wings of thy Protection , that neither visible nor invisible Enemies , neither sin nor danger may approach to hurt me . That so when the joyful Light of the day shall return again , I may rise in safety with an unspotted Soul , and a Body fitted to be the Temple of the Holy Ghost , even so Lord Jesu , Amen , Amen . Is any afflicted , let him pray . The Complaint of an afflicted Soul. I. BEhold , O Lord , I am as a bruised reed before thee , O break it not . I am as smoaking flax , O Lord quench it not . Send down from on high and visit me . Save me out of many waters that are come into my Soul. For I have been left unto thee ever since I was born . Thou hast been my God , even from my Mothers womb . O go not then far from me , for trouble is near at hand , and there is none to help me . The sorrows of my heart are enlarged , O bring thou me out of all my troubles . Thou hast formerly been my succour , leave me not now , neither forsake me , O God of my salvation . For from the ends of the Earth will I call unto thee , when my heart is in heaviness . O forgive all the offences of thy servant , which have justly brought these bitter things upon me . Take away at last all thy displeasure , and turn away from thy wrathful Indignation . Arise and help me , and deliver me for thy Mercies sake . O God make speed to save me . O Lord make hast to help me . II. IN the time of my trouble I will call upon thee . O God , in my heaviness I will cry unto thee , and unto thee alone . For whom have I in Heaven but thee , or whom shall I desire on earth in comparison of thee ? My flesh and my heart fails me , but thou art the strength of my heart and my portion for ever . But how long wilt thou forget me , Lord , for ever ? How long wilt thou hide away thy face from me ? How long shall I seek counsel in my soul , and my spirit be thus troubled within me ? In my Prosperity I said , I shall never be moved . But as soon as thou didst hide away thy face from me , I was troubled . But will the Lord absent himself for ever ? Will he be no more intreated ? Hath God forgotten to be gracious , or will he shut up his loving kindness in displeasure ? Alas , innumerable troubles are come upon me . They have laid such hold upon me , that I am not able to look up . There is no strength left in me , O my God , neither know I what to do , but mine eyes are towards thee . I am troubled above measure ; help me , O God , or else I shall sink under the burthen . O consider what thou hast laid upon me ; forsake me not when my strength fails me . But in the multitude of my sorrows that are in my heart , let thy comforts be the refreshing of my soul. O my God , the more weak I am , the more let thy strength be made known in my weakness . And suffer no temptation to seize upon me , but such as thou shalt give me grace to overcome . O Lord hear my Prayer . And let my cry come unto thee . Amen , sweet Jesu , Amen , Amen . The Prayer . O My dear God and most merciful Father , who hast not only directed , but encouraged me in all my troubles to call upon thee ; Hear , I beseech thee , the complaints that I now make , and the Prayers which I pour forth in the anguish and bitterness of my spirit ; for thou hast shewn me heavy things , O God. And in the midst of all my prosperity hast been pleased to mingle a bitter Cup for me . What the troubles of my heart are , how heavy they lie upon me , how deeply they wound me , I need not labour to express to thee , for all my comfort is , that nothing is hid from thee . For not only the Blessings which thou hast poured upon me through all the minutes and moments of my Life ; but the Afflictions which I now groan under , come from the same hand to rouse me , and awake me to a more devout and earnest way of serving thee . And since it is thy own work , look down with the more pity on this wounded Soul of mine . See , O my God , how I pant and labour under the heavy scourge of thy displeasure , a scourge which my own sins have twisted , and mine own iniquities have drawn down upon me . But , O my dear Father , to whom it is more easie to do all things , than for me to ask any thing that is good . Thou that hast promised to all them that love thee , that they shall not be tempted farther than they are able . Give , I beseech thee , that measure of grace and patience to thy sad and afflicted Servant ; that I may not only endure what thou layest upon me , but entirely , willingly and chearfully submit my will to thine . And , O thou God of Comfort and Spirit of all Consolation , be not only with me , but with all of my Relations that mourn in secret , either for their own sins or sufferings , or whatsoever Bitterness thou shalt think fit to lay upon us . O teach us all to look up to the hand from whence these Judgments come , to kiss and to adore it . And when thou hast done so , let thy mercy go one step further with me , and compose my troubled mind into such a calm , that none of my Sufferings ( whatsoever they are or may be ) may either make me repine at thy Judgments , or despair of thy mercies : but rather let all that is afflictive to me , serve only to wean me from the World , and to draw me the nearer to thee ; but because this cannot be done without thee , O thou Preserver of the Children of Men , behold I throw my self , and all that is dear to me , clearly and intirely into thine arms , to do with me whatsoever shall be good in thine eyes . And therefore amidst all the unquiet thoughts , which now trouble and disorder me , say unto me , as thou didst to thy Disciples in the Storm , Fear not , for it is I. Or else if thou shalt find it better for me , that I should find no calm abroad in the midst of the various changes and chances of this World , let me find it at least in my own breast and bosom , and possess my soul in patience , whatever other storms thou shalt please to raise against me , that so placed under the shadow of thy wings , and refreshed here with the comforts of thy Spirit , I may long earnestly for that blessed day , when all tears shall be wiped from mine eyes , and all sorrows shall be forgotten . Grant this , O my God , for thy Son's sake , who sits at thy right hand to meditate for me . Grant it for thy Holy Spirit 's sake , who pleads for me , and all that love thee , with Groans that cannot be expressed . Grant it for thy own sake , O my God , who art never more thy self , than when in the midst of Judgment thou remembrest Mercy . Amen . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A36933-e410 Joh. 17. 5. Psal. 2. 8. Luke in 21 , 22. Luke 9. 28. Mat. 17. ● . Mark ix . 3. Mark ix . 5. Psal. lxvl. 13. Mat. xvil . Dan. 6. Gen. xxxii . 24. Hos. xii . 4. Luke xi . 5. Ephes. vi . 12. 18. Matth. xvii . 16. 21. Tob. viii . 3. Lam. iii. 44. Isa. i. 13. 14. 15. 16. 18. Exod. xxxiii . 20. Dan. vi . Luke x. 41. Gen. XV. 11. Matth. viii . 9. Eccles. xvlli . 22. Lam. iii. 44. 1 Kings xviii . Esther ii . 12. 1 Kings XIX . 13. Matth. vi . 6. Mark XIV . 15. Psalm lxxxvili . l. Cxli. 2 , xxviii . 2. xiii . 1 , 2. xxviii . 1. Mal. i. 6. Ecclus. xxxv . 17. Heb. v. 7. Luke xxii . 41. Matth. xxvi . 39. Heb. i. 6. Rev. v. 8. 14. John iv . 24. Isa xxix . 13. Matth. xv . 8. Gen. xviii . 29. 30. 1 Cor. VI. 19 , 20. Gen. xvii . 3. Deut. ix . 18. 1 Kings xviii . 42. 1 Kings viii . 22. Acts vii . 60. & 20. 36. Matth. xxvi . 30. Isa. xiv . 23. Mark vi . 5 Luke xviii . 13. 2 Chron. vi . 13. Exod. xvii . 11. 
A40678	----	Mixt contemplations in better times by Thomas Fuller ... Fuller, Thomas, 1608-1661. This text is an enriched version of the TCP digital transcription A40678 of text R7395 in the English Short Title Catalog (Wing F2451). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 148 KB of XML-encoded text transcribed from 79 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40678 Wing F2451 ESTC R7395 12251603 ocm 12251603 57124 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A40678) Transcribed from: (Early English Books Online ; image set 57124) Images scanned from microfilm: (Early English books, 1641-1700 ; 144:12) Mixt contemplations in better times by Thomas Fuller ... Fuller, Thomas, 1608-1661. [8], 79, 76 p. Printed by R.D. for Iohn Williams ..., London : 1660. First ed. Cf. BM. Reproduction of original in Huntington Library. eng Meditations. Devotional exercises. A40678 R7395 (Wing F2451). civilwar no Mixt contemplations in better times. By Thomas Fuller. B.D. Fuller, Thomas 1660 24554 27 20 0 0 0 2 264 F The rate of 264 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-10 Rina Kor Sampled and proofread 2002-10 Rina Kor Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion MIXT CONTEMPLATIONS IN BETTER TIMES . By THOMAS FULLER . B. D. Let your moderation be known to all men the Lord is at Hand . LONDON , Printed by R. D. for Iohn Williams , at the Signe of the Crown , in St. Paul's Church-yard , 1660. which sence Solomon is said to have built the Temple . Our weaker sex hath been over-strong in making and widening the Breaches in our English Zion , both by their Purses and Perswasions . To redeem their credit , let them hereafter be as active in Building , as heretofore they were in Breaking down . Such wives , who not only lye in the bosoms , but lodge in the affections of loving husbands , who are impowred with places of Command , joyning IMPORTUNITIE to their OPPORTUNITIE , may be marvellously instrumental to the happinesse of our Nation . We read of Ahab [ 1 King. 21.25 . ] that none was like him , who sold himself to work wickednesse in the sight of the Lord whom Iezabel his wife stirred up . By the same proportion that person will prove peerlesse in piety , who hath a godly consort in his bosome , seasonably to incite him , who is so forward in himself to all honourable actions . II. Miraculous Care . WE read Luk. 13.11 . of a woman , who had a Spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up her self . This woman may passe for the lively Emblem of the English Nation from the year of our Lord 1642. ( when our wars first began ) unto this present 1660. are eighteen years in my Arithmetick ; all which time our land hath been bowed together , past possibility of standing upright . Some will say that the weight of heavy Taxes have caused this crookednesse . But alas ! this is the least and lightest of all things , I reflect at in this allusion . It is chiefly the weight of our sins [ Heb. 12.1 . ] which doth so easily beset us . Our mutual malice and animosities which have caused this incurvation . A pittifull posture wherein the face is made to touch the feet , and the back is set above the head . God in due time set us right , and keep us right , that the Head may be in its proper place . Next the Neck of the Nobility , that the Breast of the Gentry , the Loins of the Merchants and Citizens , the Thighs of the Yeomantrie , the Legs and Feet of Artificers and Day-labourers . As for the Clergy ( here by me purposely omitted ) what place soever shall be assigned them ; If low , God grant patience ; If high , give Humility unto them . When thus our Land in Gods leisure shall be restored to its former rectitude , and set upright again , then I hope she may leave off her STEEL-BODIES which have galled her with wearing them so long , and return again to her peaceable condition . III. Hand on Mouth . IT is said Gen. the 6.11 . how before the floud , the earth was filled with violence . Some will say ( with Nicodemus ) how can these things be , violence being Relative , and requiring a Counter-part . Though such Tyrants were Hammers , others must be Patient-Anvils , for them to smite upon . Such persons purely passive in Oppression , were to be pittied , not punished , to be delivered , not drowned in the floud . But the answer is easie , seeing we read in the same Chapter vers. 5. That God saw , that the imaginations of the thoughts of man was only evil continually . God plainly perceived that the sufferers of violence would have been Offerers of it , if impowred with Might equall to their Malice . Their Curstnesse was a sharp , though their Horns were not so long , and what they lacked in Deed and actions , they made up in Desires and Endeavours . So that in sending a generall Deluge over all , God was clearly just , and men justly miserable . Let such English men , who have been of the depressed party during our Civill Wars , enter into a scrutiny and serious search of their own soules , whether or no ( if armed with power ) they would not have laid as great Load on others , as themselves underwent . Yea , let them out of a godly jealousie suspect more Cruelty in themselves , then they can conceive . Then will they find just cause to take the blame and shame on themselves , and give God the glory , that he hath not drowned all in a generall Deluge of Destruction . IV. At last . A Ladie of quality formerly forward to promote our Civil Warres , and whose well-intending Zeal had sent in all her Plate to Guild-hall , was earnestly discoursing with a Divine concerning these Times a little before Dinner ; Her face respecting the Cup-bord in the Room ▪ which was furnished with plenty of pure Venice Glasses : Now ( said she ) I plainly perceive , that I and many of my Iudgement have been abused with the specious Pretences of Liberty and Religion , 'till in the undiscreet pursuance thereof we are almost fallen into Slavery and Atheisme . To whom the other betwixt jest and earnest replyed ; Madam , it is no wonder , that now your eyes are opened : for so long as this cup-bord was full of thick and massie Plate , you could perceive nothing through them ; but now so many clear and transparent Glasses are substituted in their room , all things are become obvious to your Intuition . The possessing of superfluous Wealth , sometimes doth hinder our clear apprehensions of matters ; like a Pearl in the eye of the Soul , prejudicing the sight thereof ; whilest poverty may prove a good Collyrium , or Eye salve unto us , to make a true discovery of those things we know not before . V. Mistaken . I Beheld Honour as of a mounting and Aspiring Nature ; and therefore I expected ( rationally enough as I conceive ) to have found it ascending to the Clouds . I looked upon Wealth as what was Massie , Ponderous , and by Consequence probable to settle and be firmly fixed on the Earth . But oh ! how much is my expectation frustrated and defeated ? for David [ Psalm 7.5 . ] maketh mention of honour lying in the dust : and Solomon his son [ Prov. 23.5 . ] informeth me , how riches certainly make themselves wings , and flee away as an eagle toward heaven : what I looked for below , is tow'red aloft , and what I expected above is fallen below . Our age hath afforded plentifull Experiments of both : Honour was near the dust , when a new Nobility of a later stamp were in a fair likelyhood to have out shined those of a purer standard . The wealth of the Land doth begin ( to use the Faulconer's phrase ) to flie to lessen . And if these Taxes continue , will soon flie out of sight . So uncertain and unsafe it is for men to bottom their happinesse on any earthly perfection . VI . Truth . I Saw a traveller in a terrible tempest take his seasonable shelter under a fair and thick Tree : it afforded him protection for a good time , and secured him from the rain . But , after that it held up , and was fair round about , he unhappily continued under the Tree so long 'till the droppings thereof made him soundly wet , and he found more to condemn his weaknesse , then pity his wetting . A Parliament is known to be the best Refuge and Sanctuary to shelter Us from the tempest of violence and oppression . It is sometimes the Sole and alwayes the Surest Remedy in that kind . But alas ! The late Parliament lasted so Long , that it began to be the grievance of the Nation , after that the most and best Members thereof were violently excluded . The remedy turned the Malady of the Land , and we were in fear to be drowned by the droppings of that Tree , if God of his gracious goodnesse had not put an unexpected period to their Power . VII . After-born . A Ladie big with Child was condemned to Perpetual Imprisonment , and in the Dungeon was delivered of a Son ; who continued with her 'till a Boy of some bignesse : It happned that one time he heard his Mother ( for see neither of them could , as to discern in so dark a place ) bemoan her Condition . VVhy Mother ( said the Child ) do you complain , seeing you want nothing you can wish , having clothes , meat and drink sufficient ; Alas ! Child ( returned the Mother ) I lack Libertie , Converse with Christians , the light of the Sun , and many things more , which thou being Prison-born , neither art nor can be sensible of in thy condition . The POST-NATI , understand thereby such Striplings born in England , since the Death of Monarchy therein , conceive this land their mother to be in a good Estate . For one fruitfull harvest followeth another , commodities are sold at reasonable rates , abundance of brave clothes are worn in the City , though not by such persons , whose Birth doth best become , but whose Purses can best bestow them . But their MOTHER-ENGLAND doth justly bemoan the sad difference betwixt her present and former condition , when she enjoyed full and free trade without payment of Taxes , save so small , they seemed rather an acknowledgement of their Allegiance , then a Burthen to their Estate ; when she had the Court of a King , the House of Lords , yea and the Lords House , decently kept , constantly frequented , without falsehood in Doctrine or Faction in Discipline . God of his goodnesse restore unto us so much of these things , as may consist with his glory and our good . VIII . An Heap of Pearles . I Saw a servant-maid at the command of her Mistrisse make , kindle and blow a fire . Which done , she was posted away about other businesse , whilst her Mistrisse enjoyed the benefit of the fire . Yet I observed that this servant , whilst industriously imployed in the kindling thereof got a more general , kindly and continuing Heat , then her Mistrisse her self . Her heat was only by her and not in her , staying with her no longer then she stayed by the chimney , whilst the warmth of the maid was inlaid , and equally diffused through the whole body . An Estate suddenly gotten is not so lasting to the Owner thereof , as what is duly got by industry . The substance of the diligent ( saith Solomon Prov. 12.27 . ) is precious . He cannot be counted poor that hath so many Pearles , precious brown bread , precious small beer , precious plain clothes , &c. A comfortable consideration in this our age , wherein many hands have learned their Lesson of labour , who were neither born nor bred unto it . IX . Silent Sadness . TWo Captains on the same side in our Civil Warres , Discoursing together , one of them ( with small cause & without any measure ) did intolerably boast of his personal Performances , as if he had been of the Quorum in all considerable actions : at last not ashamed of , but weaned with his own loquacity , He desired the other Captain to relate what service he had done in these wars ; To whom he returned , Other men can tell you of that . We meet with many ( living at the sign of the Royalist ) who much brag of their passive services ( I mean their sufferings ) in the late war . But that Spoak in the wheel , which creaketh most , doth not bear the greatest burthen in the Cart . The loudest Cryers are not alwaies the largest Loosers . How much hath Sir Iohn Stowel lost ? How many new Gentlemen have started up out of the Estate of that ancient Knight ? What hath the Lord Craven lost ? Whither more , or more unjustly hard to decide ? Others can tell of their and many other mens sufferings , whilest they themselves hold their peace . Here we dare not speak of him , who , though the greatest looser of all speaketh nothing of himself ; And therefore his silence putteth a greater Obligation on us both to pitty him here on Earth , and pray for him to Heaven . X. Lost and Kept . THis seeming Paradox will on examination prove a real Truth , viz. That though Iob lost his seven Thousand Sheep consumed by fire of God [ Iob 1.16 . ] ( understand it , by His Permission and Satan's Immission ) yet he still kept the Wool of many of them . For Iob in the Vindication of his Integrity ( not to Praise but Purge himself ) doth relate how the loins of the poor blessed him , being warmed with the fleece of his Sheep , [ Iob 31.20 . ] So much of his wool ( in the cloth made thereof ) he secured in a safe hand , lending it to God ( in poor people ) [ Pro-v . 19.17 . ] as the best of debtors , being most able & willing to repay it . Such , as have been plundered of their Estates in these Warres , may content and comfort themselves with this consideration ; That so long as they enjoyed plenty , they freely parted with a proportion thereof to the relief of the poor : What they gave , that they have , it still remaineth theirs , be safely laid up for them in a place , where rust and moth do not corrupt , and thieves break through and steal . XI . All . THe Magdeburgenses , out of a Spirit of opposition to the Papists , over-prizing the person and Actions of S. Peter , do in my mind on the other side too much decry him , causelesly cavilling at his words to our Saviour [ Mark 10.28 . ] Ecce reliquimus omnia , Behold we have left all and followed thee . VVhat ( say they ) had he left ? He maketh as if he had left great matters , and a mighty Estate , whereas this his ALL was not more then an old ship , some few rotten nets , and such like inconsiderable accommodations . But Bellarmine ( alwaies ingenuous , sometime Satyrical ) payeth them home for their causelesse exception against that Apostle , VVhat ( saith he ) would they have him have left more then he had . ALL was ALL , how little soever it was . Different , I confesse , is the Standard and Measure of mens losses in this time . Some , in preserving of their consciences have lost manners ; others Farms , others Cottages . Some have had a Hin , others a Homer , others an Ephah of afflictions . However those men must on all hands be allowed the greatest Loosers , who have lost ALL ( how small soever that their ALL was ) and who with the VViddow [ Mark 12.44 . ] have parted with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All their Livelyhood . XII . Good Accountant . I Was present in the West Countrey some 25. yeares since , when a Bishop made a partage of money collected by a Brief , amongst such who in a Village had been sufferers by a Casual Fire ; one of whom brought in the Inventory of his losses far above all belief . Being demanded how he could make out His losses to so improbable a proportion , he alledged the burning of a PEAR TREE ( growing hard by his House ) valuing the same at twenty years purchase , and the Pears at twenty shillings per annum ; ( presuming every one would be a Bearing year ) and by such windy particulars did blow up his losses to the summe by him nominated . Some pretend in these wars to have lost more thousands then ever they were possessed of hundreds . These reckon in , not only what they had , but what they might , yea would have had . They compute not onely their possessions , but reversions , yea their probabilities , possibilities and impossibilities also , which they might desire , but could never hope to obtain . The worst is , I might term many of these men ANTI-MEPHIBOSHETS , who out of his loyalty to David 2 Sam. 19.30 . Let them take all , ( said he ) forasmuch as my Lord the King is come home again in peace unto his own house . But these , except they may have all , and more then all , they ever possessed , care not a whit , whether or no the King ever return ; So unconcerned are they in his condition . XIII . No tittle of Title . TWo young Gentlemen were comparing their revenues together , vying which of them were the best . My Demeans ( saith the one ) is worth two ; but mine ( saith the other ) is worth four hundred pounds a year . My Farms ( saith the one ) are worth four ; but mine ( saith the other ) are worth eight hundred pounds a year . My Estate ( saith the one ) is my own , to which the other returned no answer , as conscious to himself , that he kept , what lawfully belongeth to another . I care not how small my means be , so they be my means : I mean my own without any injury to others . What is truly gotten , may be comfortably kept . What is otherwise , may be possessed , but not enjoyed . Upon the Question , what is the worst bread which is eaten . One answered , in respect of the coursenesse thereof ; Bread made of Beans . Another said , Bread of Acorns . But the third hit the truth , who said , Bread taken out of other mens mouths , who are the true proprietaries thereof . Such Bread may be sweet in the mouth to taste , but is not wholesome in the stomack to digest . XIV . Freely , freely . A Grave Divine in the VVest-Countrey ( familiarly known unto me ) conceiving himself over-taxed , repaired to one of the Governours of the Kings Guarrisons for to move for some mitigation . The Governour perceiving the fatten cap of this Divine to be torne ; Fie , fie said he ) that a man of your quality should wear such a cap ; The RATS have gnawed it . Oh no , Sir , ( answered he ) The RATES have gnawed it . The print or impression of the teeth of Taxes is visible in the clothes of many men , yea it hath corroded holes in many mens Estates . Yea , as Hatto Arch Bishop of Mentz is reported to have been eaten up by * Rats : so the vermine of Taxes , if continuing , is likely to devour our Nation . However , let us not in the least degree now grudge the payment thereof . Let us now pay Taxes , that we may never pay Taxes ; for as matters now stand , our Freenesse at the present , may cause our Freedome at the future , if once the Arrears of the Army and Navy were discharged . I care not how much I am let blood , so it be not by the Adventure of an Emperick , but Advice of a Physician , who I am sure will take no more Onces from me , then may consist with my safety , and need doth require . Such the Piety and Policy of the present Parliament , they will impose no more Payments , then the necessity of the Estate doth extort . The rather , because they are Persons ( Blessed be God ) of the Primest Quality in the Nation , and let us bloud through their own veins , the greatest part of the Payments they impose , lighting first on their own Estates . XV . Cry without cause , and be whipt . I Have known the City of London almost fourty years , their shops did ever sing the same tune , that TRADING WAS DEAD . Even in the Raign of King Iames , ( when they wanted nothing but thankfulnesse ) this was their complaint . It is just with God , that they who complained without cause , should have just cause to complain . Trading , which then was quick , and in health , hath since been sick , yea in a swound , yea dead , yea buried . There is a Vacation in the shops in the midst of high-Tearm ; And if shops be in a Consumption , ships will not be long in good health . Yet I know not whether to call this decay of Trade in London a Mishap , or a Happy-misse . Probably the City if not pinched with poverty , had never regained her wealth . XVI . Spring began . I Meet with two Etymologies of BONE-FIRES . Some deduce it from fires made of bones , relating it to the burning of Martyrs , first fashionable in England in the Raign of King Henry the fourth . But others derive the word ( more truly in my mind ) from BOON , that is Good , and Fires ; Whether Good be taken here for Great , or for Merry and Chearfull , such Fires being alwayes made on welcome occasions . Such an occasion happened at London last February 1659. I confesse the 11. of March is generally beheld as the first day of the Spring , but hereafter London ( and in it all England ) may date its vernal heat ( after a long winter of woes and war ) from the 11. of February . On which day so many Boon-fires ( the best NEW-LIGHTS I ever saw in that City ) were made ; although I believe the faggots themselves knew as much as some who laid them on , for what purpose those Fires were made . The best is , such fires were rather Propheticall then Historicall , not so much telling as foretelling the condition of that City and our Nation , which by Gods gracious goodnesse is daily bettered and improved . But oh the excellent Boon-fire which the converted Ephesians made Acts 19.19 . Many also of them , which used curious arts brought their books together , and burned them before all men : and they counted the price of them , and found it fifty thousand pieces of silver . What was a pint of ashes worth , according to that proportion . But oh in the imitation of the Ephesians , let us English men labour to find out our bosom-sin , and burn it ( how dear soever unto us ) in the flames of holy anger and indignation . Such Boon-fires , would be most profitable to us , and acceptable to God , inviting him to perfect and compleat the good , which he had begun to our Nation . XVII . The Hand is All . A Gentlewoman some sixty years since came to VVinchester-schoole , where she had a son , & where Dr. Love ( one eminent in his profession ) was then Schoole-master . This tender mother seeing the terrible rods ( the properties of that Schoole ) began with tears to bemoan the condition of her son , subject to so cruell correction . To whom the Schoole-master replied , Mistris , content your self , it matters not how big the rod be , so it be in the hand of Love to manage it . Alas , he was only Love in his Sirname ; but what saith the Apostle 1 Iohn 4.6 . God is Love , even in his own Essence and nature . What then though the wicked be not only a rod in the hand of God ; but what is worse a sword , Psal. 17.13 . the wicked which is thy sword , they shall do no hurt as long as God hath the ordering of them . A pregnant experiment hereof we have in ( the , call it , rod or sword of ) our late Civil warre which lasted so long in our land ; yet left so little signs behind it . Such who consider how much was destroyed in the war , may justly wonder that any provision was left , whilest such , who behold the plenty we have left , will more admire that any was ever destroyed . XVIII . All Tongue and Eares . WE read Acts 17.21 . All the Athenians and strangers which were there , spent their time in nothing else but either to tell , or to hear some new thing . How cometh this transposition ? tell and hear , it should be hear and tell ; they must hear it , before they could tell it ; and in the very method of nature , those that are deaf , are dumb . But know , it is more then probable that many Athenians told what they never heard , being themselves the first Finders , Founders , and Forgers of false reports , therewith meerly to entertain the itching curiosity of others . England aboundeth with many such Athenians ; it is hard to say , whether more false Coyn , or false Newes be minted in our dayes . One side is not more pleased with their own factions , then the other is with their own fictions . Some pretend to Intelligence without Vnderstanding , whose relations are their own confutations . I know some , who repair to such Novelants on purpose , to know what newes is false by their reporting thereof . XIX Give and Take . THe Archbishop of Spalato , when Dean of Windsor , very affectionately moved the Prebendaries thereof , to contribute bountifully towards the relieving of a distressed Forreigner , reporting him a person of much worth and want , to whom one of the Company replied . Qui SVA DET SVA DET . Let him who perswadeth others , give something of his own . But the Archbishop , who was as Covetous as Ambitious , and whose Charity had a tongue without hands , would not part with a penny . The Episcopal Party doth desire and expect , that the Presbyterian should remit of his rigidnesse , in order to an Expedient betwixt them . The Presbyterians require , that the Episcopal side abate of their Austerity , to advance an accommodation . But some on both sides are so wedded to their wilfulnesse , stand so stiffe in their judgments , are so high and hot in their passions , they will not part with the least punctillo in their opinions and practises . Such mens judgments cannot pretend to the exactnesse of the Gibeonites Iudg. 20.16 . that they hit the Mark of the Truth at an hairs breadth and fail not , yet will they not abate an hairs breadth in order to unity ; they will take all , but tender nothing , make motions with their Mouthes , but none with their Feet for peace , not stirring a step towards it . O that we could see some proffers and performances of condescension on either side , and then let others , who remin obstinate , and will embrace no peace , be branded with PEREZ , Gen. 38.29 . the breach be upon them . XX . CHARITY , CHARITY . IN my Fathers time , there was a Fellow of Trinity Colledge Camb. a Native of Carlton in Leicestershire , * where the people ( thorow some occult cause ) are troubled with a wharling in their throats , so that they cannot plainly pronounce the Letter R. This Schollar being conscious of his infirmity , made a Latine Oration of the usuall expected length , without an R therein ; and yet did he not only select words fit for his mouth easie for pronuntiation , but also as pure and expressive for signification , to shew that men might speak without being beholding to the Dogs letter . Our English Pulpits for these last eighteen years , have had in them too much Caninal anger , vented by snapping and snarling spirits on both sides . But if you bite and devour one another ( saith the Apostle Gal. 5.15 . ) Take heed , ye be not devoured one of another . Think not that our Sermons must be silent if not satyrical , as if Divininity did not afford smooth subjects enough to be seasonably insisted on in this Iuncture of time ; let us try our skill whether we cannot preach without any Dog-letter or biting-word : the Art is half learned by intending , and wholly by serious endeavouring it . I am sure that such soft Sermons will be more easie for the tongue of the Preacher in pronouncing them , lesse grating to the eares of pious people that hear them , and most edifying to the heart of both speaker and hearers of them . XXI . But one Favourite . WE read how Abraham [ Gen. 25.5 . ] gave all he had unto Isaac , As for his six sons , Zimran , Iokshan , Medan , Midian , Ishback and Shuah , which he had by Keturah his Concubine ; he only gave them gifts , and sent them away into the East-Countrey . England hath but one Isaac or legitimate Religion of the Church , namely , the Protestant , as the Doctrine thereof is established in the 39. Articles . But how many spurious ones she hath ( whether six , sixty , or sixscore ) I neither do know , nor will enquire , nor will I load my Book , and trouble the Reader with their new , numerous and hard names . Oh may the State be pleased so far to reflect on this Isaac , as to settle the solid inheritance upon him . Let the Protestant Religion only be countenanced by the Law , be owned and acknowledged for the received Religion of the Nation . As for other Sects ( the sons of Keturah ) we grudge not that gifts be bestowed upon them . Let them have a Toleration ( and that I assure you is a great gift indeed ) and be permitted peaceably and privately to enjoy their Consciences both in opinions and practices . Such favour may safely , not to say ought justly , be afforded unto them , so long as they continue peaceably in our Israel , and disturb not the Estate . This gift granted unto them , they need not to be sent away into the East ( or any other ) Countrey . If they dislike their condition , they will either leave the Land , and go over seas of their own accord , or else ( which is rather to be desired and hoped for ) they will blush themselves out of their former follies , and by degrees cordially reconcile themselves to the Church of England . XXII . Calmly , Calmly . WE read Gen. 3.8 . that when God solemnly proceeded in the sentencing of our first Parents , he was heard walking in the Garden in the cool of the day , to teach men , when they go about matters of Moment ( wherein not only the present Age , but Posterity is also concerned ) to be-calme their souls of all Passion . But alas ! much Reformation made ( rather under , then ) by King CHARLES was done in the heat of the day , in the dog-days of our civill discords , and mid-summer Moon of our military distractions . So that possibly , when , that which was done in the heat of the day , shall be reviewed even by the self-same persons in the cool of the day , they will perceive something by them so reformed , now to need a new Reformation . But this Motion ( and all that follow ) I humbly lay down at their feet who have Power and Place to reform , who may either trample upon it , or take it up , as their wisedomes shall see just occasion . XXIII . Try and Trust . IT was wisely requested by the children of the Captivity , Dan. 1. And warily granted by the Kings Chamberlain unto them , that by way of tryall , they should feed on pulse for ten dayes , and then an inspection to be made on their countenances , whether the Lillies therein did look as white , and Roses as red as before , that so their Bill of their Fare might be either changed or continued as they saw just occasion . Let such new practices as are to be brought into our Church be for a time candidates and probationers on their good Behaviour , to see how the temper of the people will fit them , and they fadge with it , before they be publickly enjoined . Let them be like St. Paul's Deacons 1 Tim. 3.10 . first be proved , then be used , if found blamelesse . I cannot therefore but commend the discretiō of such States-men , who knowing the Directory to be but a stranger , and considering the great inclination the generality of our Nation had to the Common-prayer , made their Temporary Act to stand in force but for 3 years . XXIV . Alike but contrary . I Observe in Scripture , that Power to do some deeds is a sufficient Authority to do them . Thus Sampson's Power to pluck down the two Fundamental Pillars of Dagon's Temple , was authority enough for him to doe it . Eliah's Power to make fire to come at his call on the two Captains was authority enough to do it , because such deeds were above the strength , stature & standard of human proportion . However hence it doth not follow that it is lawfull for a private man with Axes and Hammers to beat down a Christian Church , because Sampson pluckt down Dagon's Temple ; nor doth it follow that men may burn their brethren with fagot and fire , because Eliah called for fire from heaven ; These being acts not miraculous but mischievous ; & no might from heaven , but meer malice from Hell , required for the atchieving thereof . Here it is hard to say , which of these two things have done most mischief in England ; Publick persons having Private soules and Narrow hearts , consulting their own ease and advantage , or private persons having vast designes to invade publick imployments . This is most sure that betwixt them both they have almost undone the most flourishing Church and State in the Christian world . XXV . Chasma , Phasma . HOw bluntly and abruptly doth the seventy third Psalm begin ? Truly God is good unto Israel , even to such as are of a clean heart . Truly is a Term of continuation , not inception of a Speech . The Head or Top of this Psalm seems lost or cut off , and the Neck only remaining in the room thereof . But know , that this Psalm hath two Moyeties ; one Vnwritten , made only in the Tyring-house of David's heart . The other Written , visible on the Theatre , beginning as is aforesaid . Thomas Aquinas sitting silent in a musing posture at the Table of the King of France , at last brake forth into these words , Conclusum est contra Manichaeos , It is concluded against the Manichees ; which speech though Non-sense to the persons in the place , at the best Independent without any connexion to the discourse at Table , had it 's necessary Coherence in the mind of that great Schoolman . David newly awaking in this Psalm out of the sweet slumber of his Meditation , openeth his eyes with the good hand-sell of these words ; Truly God is good to Israel , even to such as are of a clean heart . A Maxim of undoubted Truth , and a firm Anchor to those who have been tossed in the Tempest of these times . XXVI . Share and Share-like . CHes-Shire hath formerly been called Chief of men . Indeed no County in England of the same greatnesse , or ( if you will rather ) of the same littlenesse , can produce so many families of ancient Gentry . Now let it break the stomacks , but not the hearts : abate the Pride , not destroy the Courage of the inhabitants of this Shire , that they miscarried in their late undertakings , not so much by any defect in them , as default in others . If ten men together be to lift a log , all must jointly {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , heave up their parts ( or rather their Counterparts ) together . But if nine of them fail , it is not only uncivil , but unjust , that one man should be expected to be a Gyant to do ten men's work . Ches-Shire is Ches-Shire ( and so I hope will ever be ) but it is not all England ; and valour it self may be pressed down to death under the weight of multitude . The Ld Bacon would have rewards given to those men who in the Quest of natural experiments , * make probable mistakes , both because they are industrious therein , and because their aberrations may prove instructions to others after them ; and to speak plainly , an ingenuous Miss is of more credit then a Bungling casual Hit . On the same account , let Cheshire have a Reward of honour , the whole Kingdome faring the better for this Countie 's faring the worse . XXVII . Natale solum dulcedine , e. c. I Must confess my self born in Northhamptonshire , and if that worthy Countie esteem me no disgrace to it , I esteem it an honour to me . The English of the Common people therein ( lying in the very heart of the Land ) is generally very good . And yet they have an odde Phrase not so usual in other places . They used to say when at Cudgel playes ( such tame were far better then our wild Battels ) one gave his Adversary such a sound blow , as that he knew not whether to stand or to fall , that he SETTLED him at a blow . The Relicts and Stump ( my Pen dares write no worse ) of the long Parliament pretended they would Settle the Church and State , but surely had they continued , it had been done in the Dialect of Northamptonshire ; They would so have settled us , we should neither have known how to have stood , or on which side to have fallen . XXVIII . Seasonable prevention . WHen the famine in Egypt had lasted so long , the Estates of the people were so exhausted by buying corn of the King , that their money failing , they were forced to sell their cattle unto Ioseph , Gen. 47.17 . and this maintained them with bread for one year more . But the famine lasting longer , and their stock of cattle being wholly spent , they then sold all their Lands , and after that their Persons to Ioseph , as Agent for Pharaoh , so that the King of Egypt became Proprietary of the bodies of all the people in his Land , Gen. 47.23 . Then Ioseph said unto the people , Behold , I have bought you this day and your Land for Pharaoh . If our Taxes had continued longer , they could not have continued longer , I mean the Nation was so impoverished , that the money ( so much was hoarded up , or transported by military Grandees ) could not have been paid in Specie . Indeed we began the War with Brazen Trumpets , and Silver Money , and then came unto Silver Trumpets , and Brazen Money , especially in our Parliament half-crowns . We must afterwards have sold our stocks of Cattle , and then our Lands to have been able to perform payments . This done , 't is Too too suspicious , they would have seized on our persons too , and have envasselled us for ever unto them . But , blessed be God , they are stricken upon the Cheek-bone , Psal. 3.7 . whereby their Teeth are knockt out . Our fathers were not more indebted to Gods goodnesse for delivering them from the Spanish Armado , then we are from our own English Army . XXIX . VVolf in a Lamb-skin . BUt where is the Papist all this while ? One may make Hue and Cry after Him . He can as soon not be , as not be active . Alas ! with the maid in the Gospel , he is not dead , but sleepeth ; or rather , he sleepeth not , but only shutteth his Eyes in DOGS-SLEEP , and doth awake when he seeth his advantage , and snappeth up many a LAMB out of our flocks . VVhere is the Papist do any say ; yea where is he not ( They multiply as Magots in May , and act in and under the fanaticks , What is faced with faction is lined with Popery , Faux his Dark Lanthorn ( by a strange inversion ) is under our new lights . Quakers of themselves are a company of dull , blunt , silly souls . But they go down to the Romish Philistines , and from them they whet all the Edge-tooles of their Arguments , a formal Syllogism in the mouth of an Anabaptist is plain Iesuitical Equivocation . Mean time we Protestant Ministers fish all night , and catch nothing , yea loose many , who in these times fall from our Church as Leaves in Autumn . God in his due time send us a seasonable spring , that we may repair our losses again . XXX . Various fancies . I know not what fift Monarchy men would have , and wish that they knew themselves . I dare not flatly condemn them , lest I come within the Apostles reproof , 2 Pet. 2.12 . speaking evil of things they understand not . If by Christs reigning they only intend , his powerfull & effectual ruling by his Grace , in the hearts of his Servants ; we all , will , ( not turn ) but continue Fift Monarchy men , having alwayes been of this judgement since we were of any judgement , Had we as many Armes as fingers , we would use them all herein to embrace their Persons and Opinions . But some go farther , to expect an actual and personal reign of Christ on Earth a thousand yeares , though not agreeing . For herein since some make him but about to set forth , others to be well onwards of his way , others to be allighting in the Court , others to stand before the door , others that he is entering the Pallace , according to the slownesse or swiftnesse of their severall fancies herein . However , if this be but a bare speculation , and advanceth not any further , let them peaceably enjoy it . But if it hath a dangerous influence on mens Practices to unhinge their Allegiance ; and if the pretence to wait for Christ in his person be an intent to slight him in his Proxy , [ the Magistrate ] we do condemn their Opinion as false , and detest it as damnable , leaving their persons to be ordered by the wisedomes of those in Authority . XXXI . Made Loyal . WHen King Edward the I. marched into Scotland , the men of the Bishoprick of Durham refused to follow his Standard , pleading for themselves , that they were HALY-WORK-FOLK , only to wait on the Shrine of St. Cutbert , and not to go out of their own Countrey . But that wise and valiant Prince cancelled their pretended Priviledges . He levelled them with the rest of his subjects for CIVIL and MILITARY , as well as HALY-WORK-FOLK , and made them to march with his Army against his Enemies . If fift Monarchy , ( alias first Anarchy ) men challenge to themselves ; that ( by virtue of their Opinion they hold ) they must be exempted from their Obedience to the Government , because they forsooth ( as the Life-gard to his Person ) must attend the coming of Christ to raign on Earth ; Such is the wisdome of the State , it will make them know they must share in subjestion with the rest of our Nation . But charity doth command me to believe that in stating their Opinions , fift Monarchy mens expressions are more offensive then their intentions , mouths worse then their minds , whose brains want strength to manage their own wild notions , and God grant their Arms may never have power to produce them into Action . XXXII . Attend , Attend . SOme of those whom they call QUAKERS , are ( to give them their due ) very good moral men , and exactly just in their civill transactions . In proof whereof let me mention this passage , though chiefly I confesse for the Application thereof , which having done me ( I praise God ) some good , I am confident will do no hurt to any other . A Gentleman had two Tenants , whereof one being a QUAKER , repaired to his Land-lord on the Quarter-day ; Here THOU ( said he ) tell out and take THY Rent , without stirring his cap , or shewing the least sign of respect . The other came cringing and congying ; If it please your VVorship ( said he ) the times are very hard , and trading is dead , I have brought to your VVorship five pounds ( the whole due being twenty ) and shall procure the rest for your VVorship with all possible speed . Both these Tenants put together would make a perfect one , the Rent-compleating of the one , and Tongue-complements of the other . But seeing they were divided , I am perswaded that of the two , the Land-lord was lesse offended with the former , imputing his ill manners to his folly , but ascribing his good dealing to his honesty . God expecteth and requireth both good VVorks and good VVords . We cannot make our addresses and applications unto him in our prayers with too much awe and reverence . However such who court God with luscious language , give him all his Attributes , and ( as King Iames said of a Divine , who shall be namelesse ) complement with God in the Pulpit , will be no whit acceptable unto him , if they do not also endeavour to keep his Commandements . It is the due paying of Gods QUIT-RENTS , which he expecteth , I mean the reallising of our gratitude unto him for his many mercies , in leading the remainder of our lifes according to his will and his word XXXIII . No Remedy but Patience . ONce a Goaler demanded of a Prisoner , newly committed unto him , whether or no he were a Roman Catholick ? No , answered he : What then , said he , Are you an Anabaptist ? Neither replied the Prisoner . What ( said the other ) are you a Brownist or a Quaker ? Nor so , said the man , I am a Protestant , without wealt or gard , or any addition equally opposite to all Hereticks and sectaries . Then , said the Goaler , get you unto the Dungeon , I will afford no favour to you , who shall get no advantage by you . Had you been of any of the other Religions , some hope I had to gain by the visits of such as are of your own perswasion , whereas now you will prove to me but an unprofitable Prisoner . This is the misery of moderation ; I recall my word ( seeing misery properly must have sin in it . ) This is an Affliction attending moderate men , that they have not an active party to side with them and favour them . Men of great stature will quickly be made Porters to a King , & those diminutively little , Dwarfes to a Queen , whilst such who are of a middle height may get themselves masters where they can . The moderate man eminent for no excesse or extravagancy in his judgement , will have few Patrons to protect , or persons to adhere unto him . But what saith St. Paul [ 1 Co. 15.19 . ] If in this life only we have hope in Christ , we are of all men the most miserable . XXXIV . Pottage for Milk . IN these licentious times wherein Religion lay in a Swoone and many pretended Ministers ( Minions of the Times ) committed or omitted in Divine Service , what they pleased , some , not only in VVales , but in England , and in London it self on the Lords day ( sometimes with , sometimes without a Psalm ) presently popped up into the Pulpit before any portion of Scripture either in the Old or New Testament was read to the People . Hereupon one in jest earnest said , that formerly they put down BISHOPS and DEANS , and now they had put down CHAPTERS too . It is high time that this fault be reformed for the future , that Gods Word which is all Gold , be not justled out to make room for mens Sermons , which are but parcel-gilt at the best . XXXV . Moderate may meet . WHen S. Paul was at Athens , Actt 18.18 . Then certain Philosophers of the Epicureans , and of the Stoicks encountred him &c. Some will say , why was there no mention here of the Peripateticks , and Academicks , both notable Sects of Philosophers , and then numerous in the Ciry of Athens . The answer is this , these being persons acted with more moderate Principles , were contented to be silent , though not concurring in their Iudgments : whil'st the Epicures and Stoicks were violent in the extreams , the first for the Anarchy of Fortune , the other for the Tyranny of Fate . PEACE in our Land like St Paul , is now likely to be encountred with two opposite Parties , such as are for the Liberty of a Commonwealth , and such as are for an absolute Monarchy in the full height thereof ; but I hope neither of both are so considerable in their number , parts , and influence on the People , but that the Moderate Party , advocates for Peace , will prevail for the settling thereof . XXXVI . What , never wise ? IN the year of our Lord 1606 , there happened a sad overflowing of the SEVERN-SEA on both sides thereof , which some still alive doe ( ONE I hope thankfully ) remember , An account hereof was written to Iohn Stoe the industrious Chronicler , from Dr Still then Bishop of Bath and Wells , and three other Gentlemen of Credit , to insert it in his Story ; one passage wherein I cannot omit . STOES Chronicle pag. 889. Among other things of Note it happened , that upon the tops of some hills , divers beasts of contrary nature had got up for their safety , as Dog , Cats , Foxes , Hares , Conies , Moles , Mice and Rats , who remained together very peaceably , without any manner or sign of fear of violence one towards another . How much of Man was there then in bruit Creatures ? How much of bruitishnesse is there now in Men ? Is this a time for those who are sinking for the same cause , to quarrel and fall out ? I dare adde no more , but the words of the Apostle , Tim. 2.7 . Consider what I say , and the Lord give you understanding in all things . XXXVII . Recede a Title . I saw two ride a race for a Silver Cup ; he who won it , out ran the Post many Paces : indeed hee could not stop his Horse in his full Cariere , and therefore was fain to run beyond the Post , or else he had never come soon rnough unto it . But presently after , when he had won the wager , he rained his Horse back again , and softly returned to the Post , where from the Iudges of the Match he received the Cup , the reward of his Victory . Surely many Moderate Man design'd a good marke to themselves , and propounded pious Ends and Aims in their intentions . But Quere whether in pursuance thereof , in our late Civil destruction , they were not violented to out run the Marke , ( So impossible it is to stop a Soul in the full speed thereof ) and whether they did not in some things over-doe , and exceed what they intended . If so , it is neither Sin nor Shame , but honourable and profitable for such persons ( sensible of their own over-activity ) even fairly to go back to the Post which they have out-run , and now calmly to demonstrate to the whole world , that this only is the true and full measure of their judgements , whil'st the rest was but the superfluity of their passions . XXXVIII . Beat thy self . I saw a Mother threatning to beat her little child for not rightly pronouncing that Petition in the Lords Prayer , and forgivens our Trespasses , as we forgive them that Trespasse against us . The child essaied and offered as well as it could to uttet it , adventuring at Tepasses , Trepasses , but could not pronounce the word aright . Alas , it is a SHIBOLETH to a child's tongue , wherein there is a confluence of hard consonants together , and therefore if the Mother had beaten defect in the Infant for default , she deserved to have been beaten her self . The rather , because what the child could not pronounce , the Parents do not practise . O how lispingly and imperfectly doe we perform the close of this Petition , as we forgive them that Trespasse against us . It is well , if with the child we endeavour our best , though falling short in the exact observance thereof . XXXIX . Without Blood . IT passeth for a generall report of what was customary in former times , that the Sheriff of the County used to present the Iudge with a pair of white Gloves , at those , which we call MAYDEN-ASSISES , viz. when no Malefactour is put to death therein ; a great Rarity ( though usuall in small ) in large and populous Counties . England a spacious Countrey , is full of numerous factions in these distracted times . It is above belief , and will hardly find credit with posterity , that a generall Peace can be settled in our Nation , without effusion of Blood . But if we should be blessed with a dry Peace , without one drop of Blood therein , O let the white Gloves of Honour and Glory , be in the first place presented to the God of Heaven , the principal giver , and a second white pair of Gratitude , be given to our Generall , the instrumentall procurer thereof . XL . Against the Hair and the Flesh . ALl Devils are not equally easie to be ejected out of possessed pepple ; some are of a more sullen , sturdy , stubborn nature , good ( or rather bad ) at hold-fast , and hard to be cast out . In like manner all Bosome Sins are not conquered with facility alike , and these three are of the greatest difficulty . 1. Constitutionary sins , rivited in our tempers and complections . 2. Customary sins , habited in us by practise and presumption . 3. Such sins , to the repentance whereof Restitution is required . Oh when a man hath not onely devoured Widdows houses , Matth. 23.14 . but also they have passed the first and second Concoction in his sttomack ; yea , when they are become blood in the Veins , yea sinews in the Flesh of his Estate , Oh then to refund , to mangle and disintire ones demesnes , this goeth shrowdly against flesh and blood indeed . But what saith the Apostle . flesh and blood shall not inherit the Kingdome of God . Yet even this Devil may be cast out with Fasting and Prayer , Matth. 17.21 . This Sin , notwithstanding it holdeth VIOLENT POSSESSION , may by those good meanes , and Gods blessing thereon , have a firm Ejection . XLI . A Free-will offering . WHen Iob began to set up the second time , he built his recruited estate upon three bottoms . 1. Gods blessing . 2. His own industry . 3. His friends charity . Iob 42.11 . Every man also gave him a piece of money , and every one also an Ear-ring of Gold . Many drops meeting together filled the vessel . When our patient Iob , plundred of all he had , shall return again ; certainly his loyall subjects will offer presents unto him ( though they ( alas ! ) who love him best can give him least . ) Surely all is not given away in making the golden Calfe , but that there is some left for the businesse of the Tabernacle . But surely those have cause to be most bountifull , who may truly say to him what David said humbly to the God of Heaven Chron. 1.29.14 . Of Thine Own have I given unto thee . XLII . A good Anchor . ISaac ignorantly going along to be offered , propounded to his father a very hard question Gen. 22.7 . Behold the fire and wood , but where is the lamb for a burnt-offering . Abraham returned , God will provide himself a lamb for a burnt offering . But was not this Gratis Dictum of Abraham ? Did not he herein speak without-book ? where and when did God give him a promise to provide him a lamb ? Indeed he had no particular promise as to this present point , but he had a generall one Gen. 15.1 . Fear not , Abraham , I am thy shield , and thy exceeding great reward . Here was not only a lamb , but a flock of sheep , yea a heard of all cattel promised unto him . It hath kept many an honest soul in these sad times from sinking into despair ; that though they had no Expresse in Scripture that they should be freed from the particular miseries relating to this War . Yet they had Gods Grand Charter for it , Rom. 8. 28. And we know that all things work together for good to them that love God , to them who are the called according to his purpose . XLIII . Eyes bad , not object . I Looked upon the wrong or backside of a piece of Arras , it seemed to me as a continued Non-sence , there was neither head nor foot therein , confusion it self had as much method in it , a company of thrumbs and threads , with many pieces and patches of severall sorts , sizes and colours , all which signified nothing to my understanding . But then looking on the Reverse , or right-side thereof , all put together , did spell excellent proportions and figures of men and cities . So that indeed it was an History not wrot with a pen , but wrought with a needle . If men look upon our late times with a meer eye of Reason , they will hardly find any sence therein , such their huddle and disorder . But alas ! the wrong side as objected to our eies , whilst the right side is presented to the High God of Heaven , who knoweth that an admirable order doth result out of this confusion , and what is presented to him at present , may hereafter be so shewed to us , as to convince our judgements in the truth thereof . XLIV . Ever , Never . WE read Psalm 55.19 . Because they have no changes , therefore they [ the wicked ] fear not God . Profanesse is a strange Logician , which can collect and inferre the same conclusion from contrary premises . Libertines here in England , Because they have had so many changes , therefore they fear not God . Iacob taxed Laban Gen. 31.41 . Thou hast changed my wages ten times . I have neither list nor leisure to enquire how farre our alterations of Government within these few years , fall short of that number . But it is a sad truth , that as King Mithrydates is said to have fed on poyson so long , that at last it became ordinarie food to his bodie : so the multitude of changes have proved no change in many mens apprehensions , being so common and ordinary , it hath made no effectuall impression on their spirits . Yea which is worse , they ( as if all things came by casualty ) fear God the lesse for these alterations . XLV . Hear me out . I Must confesse my self to be ( what I ever was ) for a Commonwealth : But give me leave to state the meaning of the word , seeing so much mischief hath taken covert under the Homonymy thereof . A Common wealth and a King are no more contrary then the Trunk or bodie of a tree & the top branch thereof : There is a Re-publick included in every Monarchie . The Apostle speaketh of some Ephesians in the 2. and 12. Aliens from the Commonwealth of Israel : That Commonwealth is neither Aristocratical nor Democratical , but hath one sole and single Person IESUS CHRIST the supreme head thereof . May I live ( if it may stand with Gods good will and pleasure ) to see England a Commonwealth in such a posture , and it will be a joyfull Object to all who are peaceable in our Nation . XLVI . Mons Mobilis . I Observe that the Mountains now extant , to fall under a double Consideration ; Those by Creation . Those by Inundation . The former were of Gods making , Primitive Mountains ; when at the first his Wisdome did here sink a vale , there swell a hill , so to render the Prospect of the Earth the more gratefull by the alternate variety thereof . The second by inundation were such as owe their Birth and being to Noah's floud : when the water lying long in a place , ( especially when driven on with the furie of the wind ) corroded an Hollow , and so by consequence cast up an Hill on both sides . For such Mountains of Gods making , who either by their birth succeed to Estates , or have acquired them by Gods blessing on their lawfull industrie , good successe may they have with their wealth and honour . And yet let not them be too proud , and think with David ( That God hath made their mountain so strong it cannot be moved ) but know themselves subject to the Earthquakes of mutability as well as others . As for the many mountains of our Age , grandized by the unlawfull ruine of others swoln to a Tympany by the Consumption of their betters ; I wish them just as much Ioy with their greatnesse as they have right unto it . XLVII . Not invisible . A Waggish scholler ( to say no worse ) standing behind the back of his Tutor , conceived himself secured from his sight , and on this confidence he presumed to make antick mocks and mouths at him . Mean time his Tutor had a Looking-glasse ( unknown to the scholler ) before his face , wherein he saw all which his Pupil did , and the Pupil soon after felt something from his Tutor . Many things have been done in Hugger mugger in our Age , prophane persons conceited that their privacy protected them from divine inspection . Some say with the wicked in the Psalm , Tush , shall the Lord see . But know that , Revelat. 4.6 . before the Throne there was a sea of glasse like unto Chrystall . This is Gods Omnisciency . Sea , there is the largenesse : Crystall , there is the purenesse thereof . In this glasse all persons and practices are plainly represented to Gods sight , so that such who sin in secret shall suffer openly . XLVIII . Best race . GOd hath two grand Attributes , first , Optimus , that he is the best of Beeings . Secondly , Maximus , that he is the greatest of Essences . It may justly seem strange that all men naturally are ambitious , with the Apostles Luk. 22.24 . to contest and contend for the latter , who shall be accounted for the greatest . Outward greatnesse having no reality in it self , but founded merely in outward account and reputation of others . But as for his goodnesse they give it a goe-by , no whit endeavouring the imitation thereof , whereas indeed greatnesse without goodnesse is not only uselesse , but also dangerous and destructive both to him that hath it and those who are about him . This is a fruit of Adam's fall , and floweth from Original corruption . Oh! for the future let us change this our Ambition into holy Emulation , and fairly run a race of grace , who shall outstrip others in goodnesse . In which race strive lawfully to gain the Victory , supplant not those that run before thee , Iustle not those who are even with thee , Hinder not those who come behind thee . XLIX . Feed the Lambs . WHat may be the cause why so much cloth so soon changeth colour ? It is because it was never wet WADDED , which giveth the fixation to a colour , and setteth it in the cloth . What may be the reason why so many now a-daies are carried about with every wind of Doctrine , even to scoure every point in the Compass round about ? Surely it is because they were never well CATECHIZED in the principles of Religion . O for the Ancient and Primitive Ordinance of Catechizing , every youth can preach ; but he must be a man indeed who can profitably catechize . Indeed Sermons are like whole Ioints for men to manage , but Catechizing is Mince-meat , shred into Questions and Answers ( fit for children to eat , and easie for them to digest ) whilst the Minister may also for the Edification of those of riper years ) enlarge and dilate himself on both as he seeth just occasion . L. Name and thing . THere is a new word Coyned within few moneths called FANATICKS , which by the close stickling thereof seemeth well cut out and proportioned to signifie what is meant thereby , even the Sectaries of our Age . Some ( most forcedly ) will have it Hebrew derived from the word to see or face one , importing such whose Piety consisteth chiefly in Visage , looks & outward shewes ; Others will have it Gerek from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to shew and appear ; their Meteor Pietie consisting onely in short blazing the forerunner of their extinction . But most certainly the word is Latin from Fanum a Temple , and FANATICI were such who living in or attending thereabouts were frighted with Spectra or Apparitions , which they either saw or fancied themselves to have seen . These People in their fits and wild raptures pretended to strange predictions ; — ut fanaticus oestro Percussus Bellonatuo , divinat & ingens Omen habes , inquit , magni clarique triumphi . Juven. Sat. 4. Ut mala quem scabies & morbus regius urget , Aut fanaticus error . Hor. in Poet . It will be said we have already ( more then a Good ) many Nick-names of parties already , which doth but inflame the difference , and make the breach the wider betwixt us . 'T is confess't , but withall it is promised that when they withdraw the thing we will substract the name . Let them leave off their wild Fancies inconsistent with Scripture , Antiquity and Reason it self , and then we will endeavour to burie the FANATICK and all other names in perpetuall oblivion . FINIS . Mixt Contemplations On these Times . I. All afore . A Deare Friend of mine ( now I hope with God ) was much troubled with an impertinent and importunate fellow , desirous to tel him his fortune . For things to come ( said my friend ) I desire not to know them , but am contented to attend Divine Providence : Tell me if you can , some remarkable passages of my life past . But the Cunning Man was nothing for the Preter-Tense ( where his falshood might be discovered ) but all for the Future , counting himself therin without the reach of confutation . There are in our age a Generation of People , who are the best of Prophets ▪ and worst of Historians ; Daniel and the Revelation are as easie to them as the Ten Commandments , and the Lords Prayer : They pretend exactly to know the time of Christs actuall Reign on Earth , of the Ruine of the Romish Anti-Christ , yea , of the day of judgment it self . But these Oracles are struck quite dumbe , if demanded any thing , concerning the time past ; About the coming of the Children of Israel out of Egypt and Babylon , the originall increase and Ruine of the 4. Monarchies ; Of these and the like they can give no more account , then the Child in the Cradle . They are all for things to come , but have gotten ( through a great Cold of Ignorance ) such a CREEKE in their Neck , they cannot look backward on what was behind them . II. True Text . False Gloss. A Husband-man Anabaptistically inclined in a pleasant humour , came to his Minister , and told him with much chearfulnesse , that this very Seeds-time the words of the Apostle 1 Cor. 9.10 . were fulfilled , that he that ploweth may plow in hope . Being desired further to explaine himself ; I meane ( said he ) we husbandmen now plow in hope , that a harvest we shall never pay Tithes , but be eased from that Antichristian yoke for the time to come . It seemeth , he had received such intelligence from some of his own party , who reported , what they desired . He might plow in hope to reach his nine parts , but in dispaire to have the tenth , especially since God hath blessed us with so wise a Parliament , consisting , not only of Men chosen , but of Persons truely the Choice of the Nation , who will be ( as if not more ) tender of the Churches right then their own interest . They have read ▪ how Pharaoh King of Egypt , Gen. 47.22 . would in no case alienate the Lands of the Priests . The very Gypsies , who generally have no good name , ( condemned for crafty Cheaters and Cozeners ) were conscientiously precise in this particular , and they would not take away , what was given to their God in his Ministers . III. Foul-mouth Stopt . AMbitious Absalom endeavoured to bring a scandal on his Fathers Government , complaining `the Petitioners , who repaired to his Court for Justice , were slighted and neglected [ 2 Sam. 15.3 . ] See thy matters are good and right , but there is no man deputed of the King to hear hee . But we know the English Proverb ; Ill will , never speaketh well . Let us do that justice to David , yea , to our own judgements , not to beleive a gracelesse Son , and Subject , against a gracious Father and Soveraigne , Some male-contents , ( Ismaels , whose Swords are against every one , ) seek to bring a false report on the Parliament as if the Clergie must expect no favour not to say Iustice , from them , because there are none in the House elected and deputed , either to speak for them , or hear them speak for themselves . Time was ( say they ) when the Clergie was represented in the House of Lords by two Arch-Bishops , and four and twenty Bishops . Time was , when the Clergie had their own Convocation , granting Subsidies for them , so that their purses were onely opened by the hands of their own Proxies , but now though our matters be good and right ▪ there is no man deputed to hear us . I am and ever will be deaf , to such false and scandalous suggestions , if there be four hundred and odd ( because variously reckoned up ) in the House of Parliament , I am confident we Clergie-men have four hundred and odd Advocates for us therein . What Civill Christian would not plead for a Dumb man ? Seeing the Clergie hath lately lost their voice , they so long had in Parliaments ; Honour , and Honesty will ingage those pious persons therein to plead for our just concernments . IV. Atoms at last . I Meet not either in sacred or profane writ with so terrible a Rout , as Saul gave unto the host of the Ammonites , under Nahash their King , 1 Sam. 11.11 . And it came to passe , that they which remained were scattered , so that two of them were not left together . And yet we have daily experience of greater scatterings and dissipations of men in their opinions . Suppose ten men out of pretended purity , but real pride and peevishnesse , make a wilful seperation from the Church of England , possibly they may continue some competent time in tolerable unity together . Afterwards upon a new discovery of a higher and holier way of Divine service , these ten will split asunder into five and five , and the purer moyetie divide from the other , as more drossie and feculent . Then the five in process of time upon the like occasion of clearer Illumination , will cleave themselvs into three and two . Some short time after , the three will crumble into two and one , and the two part into one and one , till they come into the condition of the Ammonites , so scattered that two of them were not left together . I am sad , that I may add with too much truth , that one man will at last be divided in himself , distracted often in his judgment betwixt many opinions , that , what is reported of Tostatus lying on his death-bed , In multitudine controversiarum non habuit , quod crederet ; amongst the multitude of perswasions , through which he had passed , he knoweth not where to cast Anchor and fix himself at the last . V. An ill Match . DIvine Providence is remarkable in ordering , that a Fog and a Tempest never did , nor can , meet together in nature . For as soon as a Fogg is fixed , the Tempest is allaid ; and as soon , as a Tempest doth arise , the Fogg is dispersed . This is a great mercy , for , otherwise such small vessels , as boats and barges , which want the conduct of the Card and Compass , would irrecoverably be lost . How sad then is the condition of many Sectaries in our age ; which in the same instant have a Fogg of ignorance in their judgments , and a Tempest of violence in their affections , being too blind to go right , and yet too active to stand still . VI . Down , yet Up. HYPOCRIT , in the native Etymologie of the word , as it is used by ancient Greek-Authors signifieth , such a one , qui alienae personae in Comoedia aut Tragoedia est effector et repraesentator , who in Comedy or Tragedy doth feigne and represent the person of another ; In plaine English , Hypocrite is neither more nor less then a Stage-player . We all know that Stage-players som years since were put down by publick Authority , and though something may be said for them , more may be brought against them , who are rather in an Employment then a Vocation . But let me safely utter my too just fears , I suspect the fire was quenched in the chimney , and in an other respect scattered about the house . Never more stange Stage-Players then now , who weare the vizards of Piety and holiness , that under that covert they may more securely commit sacriledge , oppression , and what not ? In the days of Queen Elizabeth , a person of Honor or worship , would as patiently have digested the LYE , as to have bin told , that they did weare false Pendents , or any counterfeit Pearl or Iewels about them , so usual in our age , yet would it were the worst peece of Hypocrisie in fashion . Oh , let us all labor for integrity of heart , and either appear what we are , or be what we appear . VII . Caleb , all heart . I Was lately satisfied , in what I heard of before , by the confession of an excellent Artist ( the most skilful in any kinde are most willing to acknowledge their ignorance ) that the mystery of Aneiling of glass , that is , baking it so , that the colour may go clean thorow it , is now by some casualty quite lost in England , if not in Europe . Break a peece of Red glass , painted some four hundred years since ▪ and it will be found as red in the middle , as in the out sides , the colour is not onely on it , but in it and thorow it . Whereas now all Art can perform , is onely to fix the Red on one side of the glass , and that oft time so faint and fading , that within few years , it falleth of , and looketh pyebald to the eye . I suspect a more important mystery is much lost in our age , viz. the transmitting of Piety clean thorow the heart , that a man become Inside and Outside alike . Oh the sincerity of the ancient Patriarchs , inspired Prophets , holy Apostles , patient Martyrs , and pious Fathers of the Primitive Church , whereas onely outside sanctity is too usual in our age . Happy the man , on whose Monument that character of Asa [ 1 King. 15.14 . ] may be truely inscribed for his Epitaph ; Here lyeth the man , whose heart was perfect with the Lord all his dayes . Heart , perfect , Oh the finest of wares ! All his dayes , Oh the largest of measures ! VIII . Fye for Shame . COnsidering with my self the causes of the growth and increase of impiety & profaness in our Land , amongst others this seemeth to me not the least , viz. the late many false and erroneous Impressions of the BIBLE . Now know , what is but carelessness in other books , is impiety in setting forth of the Bible . As Noah in all unclean creatures preserved but two of a kind , so among some hundreds in several editions we will insist onely on two instances . In the Bible printed at London 1653. We read , 1 Cor. 6.9 . Know ye not that the unrighteous shall inherit the Kingdom of God ? For not inherit . Now , when a Reverend Dr. in Divinity did mildly reprove some Libertines for their Licentious life , they did produce this Text from the Authority of this corrupt edition , in justification of their vicious and inordinate conversations . The next instance shall be in the Bible printed at London in quarto ( forbearing the name of the Printer , because not done wilfully by him ) in the singing Psalms , Psal. 67.2 . That all the Earth may know . The way to WORLDLY WEALTH , for GODLY wealth . It is too probable , that too many have perused and practised this erroneous Impression , namely such , who by Plundering , Oppression , Cosening , Force and fraude have in our age suddenly advanced vast estates . IX . Little , loud Lyers . I Remember , one in the Vniversity gave for his question : Artis compendium , Artls Dispendium , The contracting of Arts is the corrupting of them . Sure I am , the truth hereof appeareth too plainly in the Pearle-Bible printed at London 1653. in the volume of Twenty foure ; for therein all the Dedications and Titles of Davids Psalmes are wholly left out , being part of the Original Text in Hebrew , and intimating the Cause and the Occasion of the writing and composing those Psalmes , whereby the matter may be better illustrated . The design may be good to reduce the Bible to so small a volume , partly to make it the more portable in mens pockets , partly to bring down the price of them , that the poor people may the better compass them . But know that vilis in the Latine tongue , in the first sense signifieth what is cheap , in the second sense , what is Base , The small price of the Bible hath caused the small prizing of the Bible , especially since so many damnable and pernicious mistakes have escaped therein . I cannot omit an other Edition in a large 12o making the Book of Truth to begin with a loud lye , pretending this title , Imprinted at London by Robert Barker &c. Anno. 1638. Whereas indeed they were imported from Holland 1656. and that contrary to our statutes . What can be expected from so lying a frontispiece , but sutable falshoods , wherewith it aboundeth . Oh! that men in power and place would take these things into their serious confiderations ; a caution too late to amend what is past , but early enough for the future to prevent the importing of forreign , and misprinting of home-made Bibles . X. Name General . WE reade of Ioseph ( when advanced in the Court of Pharaoh , ) that he called his eldest Son , Gen. 41.51 . Manasseh , for God , said he , hath made me forget all my toyle and my Fathers house . Forget his Fathers house ! the more unnaturall and undutifull Son he , ( may some say ) for his ungodly oblivion O no , Ioseph never Historically forgot his Fathers house , nor lost the affection he bare thereunto , onely he forgot it both to the sad , and to the vindicative part of his memory , he kept no grudge against his brethren for their cruell usage of him . If God should be pleased to settle a Generall peace betwixt all parties in our Land , let us all name our next-born child ( it will fit both Sexes ) Manasseh . That is forgetting , Let us forget all our Plunderings Sequestrations , Injuries offered unto us , or suffered by us , The best oyle is said to have ●o Taste , that is , no Tang. Though we carry a simple and single remembrance of our losses unto the grave , it being impossible to do other-waies ( except we raze the faculty of memory Roote and Branch out of our mind ) yet let us not keep any record of them with the least reflection of revenge . XI . Apt Scholars . MOthers generally teach their children three sins , before they be full two years old . First , Pride ; Point child , Where are you fine ? Where are you fine ? Secondly , Lying ; It was not A. that cryed , it was B. that cryed . Thirdly , Revenge ; Give me a blow and I will beat him , Give me a blow and I will beat him . Surely , children would not be so bad , nor so soon bad . But partly , for bad precedents set before them , partly f●● bad precepts taught unto them . As all three Lessons have taken too deep impressions in our hearts , so chiefly the last of revenge . How many blows have been given on that account , within our remembrance , And yet I can make it good , that we in our age are more bound to pardon our enemies , then our Fathers and Grand-Fathers in their Generation . For charity consisteth in two main parts ; In donando & condonando , IN GIVING and FORGIVING . Give we cannot so much , as those before us , our estates being so much impaired and impoverished with Taxes unknown to former ages . Seeing therefore one Channell of charity must be the less , the stream thereof ought to run broader and deeper in the other . The less we can Give , the more we should forgive : But alas ! this is the worst of all , that Giving goeth not so much against our coveteousness ' b●●forgiving goeth more against our Pride and Ambition . XII . All well wearied . TWo Gentlemen , Father and Son , both of great quality lived together , The Son on a time : Father ( said he ) I would faine be satisfied how it cometh to pass that of such Agreements , which I make betwixt neighbours fallen out , not one of twenty doth last and continue . Whereas not one of twenty faile wherein you are made Arbitrator . The reason ( answered the other ) is plain . No sooner do two friends fall out , but presently you offer your self to compremise the difference , wherein I more commend your charity , then your discretion Whereas I always stay till the parties send or come to me , after both sides being well wearied by spending much money in Law are mutually desirous of an Agreement . Had any Indeavoured some sixteen years since , to have advanced a firme peace betwixt the two opposite parties in our Land , their success would not have answered their intentions , mens veynes were then so full of bloud , and purses of money . But since there hath been so large an evacuation of both . And men begin soberly to consider , that either side may ( by woefull experience ) make other miserable , but it is only our union can make both happie ; some hope there is , that a peace , if now made , may probably last and continue , which God in his mercy make us worthie of , that we may in due time receive it . XIII . O INCONSTANCY . LEarned Master Camden Treating in an Astrologicall way , under what Planet * Britain is seated , alledgeth but one Author , viz. Iohannes de Muris , who placeth our Island under Saturne , whilst he produceth three , viz. the Fryer Perscrutator , Esquidius , and Henry Silen , which place Britain under the Moone . It will add much ( in the general apprehension of People ) to the judgment of the latter , that so many Changes and vicissitudes in so short a time have befel our Nation ; wee have been in twelve years a Kingdom , Common-wealth , Protecto●dome , afterwards under an Army , Parliament &c. Such inconstancy doth speak us under the Moon indeed ; But the best is , if we be under the Moon , the Moon is under God , And nothing shall happen unto us , but what shal be for his Glory , and we hope for our good ; and that we may in due time be under the SUN again . XIV . Recovered . TYrannus was a good word at first , ●●porting no more then a King ; The pride and cruelty of some made the 〈…〉 ill , as it doth in the Modern 〈…〉 herof . PROVIDENCE , as good a word , as 〈…〉 ●ivinity , hath suffered so much 〈…〉 modern abusing therof , that con●●●ncious people begin to loath and ●●te it . For Gods Providence hath been ●●●aged against Gods precepts . Kings ●●●e word was never in our Land produced against his broad Seal . Yet Success , ( an argument borowed from the Turks ) hath been pleaded as the voice of Gods approbation against his positive and express will in his Word . But God hath been pleased to vindicate his own honour , and to assert the Credit of Providence , which is now become a good word againe . If IMPULSIVE PROVIDENCE ( a new coyned phrase ) hath given the late Army their greatness , EXPULSIVE PROVIDENCE ( a newer phrase ) hath given them their smallness , being now set by , layd aside as uselesse , and not sett by , so farr from terrifying of any , by few they are regarded . XV . Gratitude . NEw-Castle on Tyne is ( without Corrivall ) the Richest Town in England , which before the Conquest was usually known by the name of Monk - * Chester . Exeter must be allowed of all One of the neatest and sweetest Citties of England , which anciently by the Saxons was called * Monk-Town , both which names are now utterly out of use , and known only to Antiquaries . God hath done great things already , whereof we rejoice , by the hand of our Great General , in order to the Settlement of our Nation . When the same ( as we hope in due time ) shall be compleated , not only New-Castle and Exeter shall have just cause with comfort to remember their old Names , but every County , City , Market-Town , Parish , and Village in England , may have the name of MONK put upon them . But oh the Modesty of this worthy person is as much as his Merit , who hath learned from valiant , wise , and loyal * Joab , to do nothing prejudicial to David , and delighteth not so much in having a great name , as in deserving it . XVI . The Heire . I Ever beheld Somerset-shire in one Respect as the most ancient and honorable Shire in England . For Glassen-bury in that County was the Bryttish Antioch , where the Bryttons were first called Christians , by the Preaching of Ioseph of Arimathea , though the truth of the story be much swoln by the leaven of Legendarie fictions . But hereafter Somerset-shire in another respect must be allowed the eldest County in England ; As Christianity first grew there , so Charity first sprang thence , in that their Sober , Serious , and Seasonable Declaration , wherein they renounce all future animosities in relation to their former sufferings . Now as the zeal of * Achaia provoked very many , So the example of Somerset-shire hath been precedential to other Counties to follow it . Kent and Essex since have done , and other Shires are daily doing the same ; Yea , and I hope that those Counties which lagg the last in writing , will be as forward , as the first in performing their solemn promises therein . XVII . SAD TRANSPOSITION . IT seemeth marvellous to me , that many Mechanicks ( few able to read , and fewer to write their names ) turning Souldiers , and Captains in our Warrs , should be so soon and so much improved . They seeme to me to have commenced per saltum in their understandings . I professe without flouting or flattering , I have much admired , with what facilitie and fluentnesse , how pertinently and properly they have expressed themselves , in language which they were never borne nor bred to , but have industriously acquired by conversing with their betters . What a shame would it be , if such who have been of Gentile Extraction , and have had liberal education , should ( as if it were by exchange of Soules ) relapse into Ignorance and Barbarism . What an ignominy would it be for them , to be buried in idleness , and in the moderate pursuite of pleasures and vicious courses , till they besot their understandings , when they see Souldiers arrived at such an improvement , who were bred Taylors , Shoe-makers , Coblers , &c. Not that I write this ( God knoweth my heart ) in disgrace of them , because they were bred in so meane Callings , which are both honest in themselves , and usefull in the Commonwealth ; yea , I am so farr from thinking ill of them , for being bred in so poor trades , that I should think better of them for returning unto them againe . XVIII . Bird IN THE BREST . I Saw two men fighting together , till a third casually passing by interposed himself to part them , The blows of the One fell on his Face , of the Other on his Back , of Both on his Body , being the Screen betwixt the fiery anger of the two Fighters . Some of the Beholders laughed at him as well enough served , for medling with matters which belonged not to him . Others pitied him , conceiving every man concerned to prevent blood-shed betwixt Neighbours , and Christianity it self was Commission enough to interest him therein . However , this is the sad Fate which attended all moderate persons , which will mediate betwixt opposite Parties . They may complain with David , They have rewarded me evil for good , and hatred for my good-will . Yet let not such hereby be disheartned , but know that ( besides the reward in Heaven ) the very work of Moderation is the wages of Moderation . For it carrieth with it a marvellous Contentment in his Conscience , who hath endeavoured his utmost in order to Unity , though unhappy in his success . XIX . Fair Hopes . A Traveller , who had been newly robbed , inquired of the first Gentleman he met , who also was in a melancholy humour ( a cause haveing lately gone against him ) where he might find a Iustice of Peace , to whom the Gentleman replied , You ask for two things together , which singly and severally are not to be had . I neither know where JUSTICE is , nor yet where PEACE is to be found . Let us not make the Condition of our Land worse then it was ; Westminster-Hall was ever open , though the proceedings of Iustice therein were much interrupted and obstructed with military Impressions . Peace , we confesse , hath bin a stranger unto us a long time , Heart-burnings remaining , when House-burnings are quenched ; But now , blessed be God , we are in a faire probability of recovering both , if our sins and ingratitude blast not our most hopeful expectations . XX . Riddle unriddled . WE read [ 2 Sam. 15.11 ] that when Absalom aspired to his Fathers Kingdom , with him went two hundred men out of Ierusalem that were called , and they went in their simplicity , and they knew not any thing . If any have so little charity , as to call these persons TRAITORS , I will have so much confidence as to term them LOYAL TRAITORS , and ( God willing ) justifie the seeming contradiction . For they lodged not in their hearts the least disloyal thought against the person and power of King David . But alas when these two hundred were mixed among two thousand , ten thousand , twenty thousand of active and designing Traytors ; these poor men might in the violent multitude be hurried on , not only beyond their intentions , but even against their resolutions . Such as are sensible with sorrow that their well intending simplicity hath been imposed on , abused and deluded by the subtilty of others , may comfort and content themselves in the sincerity of their own Soules ; God , no doubt , hath already forgiven them , and therefore men ought to revoke their uncharitable censures of them . And yet Divine Iustice will have its full tale of intended stripes , taking so many off from the back of the Deceived , and laying them on the shoulders of the Deceivers . XXI . No RECORD to REMAINE . I Never did read , nor can learn from any , that ever Queen Elizabeth had any Ship-Royal , which in the Name thereof carried the Memorial of any particular Conquest she got either by land or by water . Yet was she as victorious as any Prince in her Age , and ( which is mainly material ) her conquests were mostly atchieved against forreign Enemies . The Ships of Her Navy , had onely honest and wholesom Names , the Endeavour , the Boneadventure , the Return , the Unity , &c. Some of our modern Ships carry a very great Burthen in their names , I mean , the Memorial of some fatal Fights in the Civil Wars in our own Nation , and the Conquerours ought not to take much joy , as the Conquered must take grief in the remembrance thereof . I am utterly against the rebaptizing of Christians , but I am for the redipping of Ships , that not only some inoffensive , but ingratiating Names may be put upon them ; the Vnity , the Reconciliation , the Agreement , the Concord , and healing Titles . ( I speak more like a Book-man , than a Sea-man ) and others to that purpose . XXII . All for the present . THere is a pernicious humour of a Catching Nature , wherewith the mouths of many , and hearts of more , are infected . Some there are , that are , so covetous to see the settlement of Church and State according to their own desires , that , If it be not done in our dayes ( say they ) we care not whether it be done at all or no . Such mens souls live in a Lane , having weak heads and narrow hearts , their Faith being little and charity less , being all for themselves , and nothing for posterity . These men living in India , would prove ill Common-Wealthsmen , and would lay no foundation for Porcellana or China-dishes , because despairing to reap benefit thereby , as not ripened to perfection in a hundred years . Oh! give me that good mans gracious temper , who earnestly desired the prosperity of the Church , whatsoever became of himself , whose verses I will offer to translate . Seu me terra tegit , seu vastum contegit aequor ; Exoptata piis-saecula fausta precor . Buried in earth , or drownd i' th Maine . Eat up by Worms or fishes ; I pray the Pious may obtain For happy times their wishes . And if we our selvs with aged * Barzillai be superannuated to behold the happy establishment of Church and state , may we ( dying in * Faith , though not having received the promises ) bequeath the certain reversions of our Chimhams , I mean the next generation which shall rise up after us . XXIII . Courtesy gaineth . I Have heard the Royall Party ( would I could say without any cause ) complained of , that they have not Charity enough for Converts , who came off unto them from the opposite side ; Who though they express a sence of and sorrow for their mistakes , and have given Testimony ( though perchance not so plain and publick as others expected ) of their sincerity , yet still they are suspected , as unsound , and such as frown not on , look but asquint at them . This hath done much mischief , and retarded the return of many to their side ; For , had these their Van-Curriers been but kindly entertained , possibly ere now their whole Army had came over unto us ; Which now are disheartned by the cold welcome of these Converts . Let this fault be mended for the future , that such Proselytes may meet with nothing to discourage , all things to comfort and content them . Let us give them not onely the right hand of fellowship , but even the upper-hand of Superiority . One asked a Mother , who had brought up many Children to a marriageable age , what Arts she used to breed up so numerous an issue ; None other , ( said she ) save onely , I alwaies made the most of the youngest . Let the Benjamins ever be Darlings , and the last-borne , whose eyes were newest opened with the sight of their errours , be treated with the greatest affection . XXIV . Moderation . ARTHUR PLANTAGENET Viscount Lisle , natural Son to King Edward the Fourth , and ( which is the greatest honour to his Memory ) direct Ancestor , in the fifth Degree , to the Right Honourable , & most Renowned Lord General GEORGE MONK , was for a fault of his Servants ( intending to betray Calis to the King of France ) committed to the Tower by King Henry the eight , where well knowing the fury and fiercenesse of that King he daily expected death . But the innocence of this Lord appearing after much search , the King sent him a rich Ring off his own Finger , with so comfortable words , that at the hearing therof , a sudden joy * overcharged his heart , whereof he dyed that night ; so fatal was not onely the anger , but the love of that King . England for this many years hath bin in a languishing condition , whose case hath been so much the sadder , than this Lords was , because conscious of a great guilt , whereby she hath justly incurred Gods displeasure . If God of his goodnesse should be pleased to restore her to his favour , may he also give her moderation safely to digest and concoct her own happinesse , that she may not runne from one Extreame to another , and excessive joy prove more destructive unto her , then grief hath been hitherto . XXV . Preparative . TWilight , is a great blessing of God to mankind : for , should our eyes be instantly posted out of darknesse into light , out of mid-night into morning , so sudden a surprisal would blind us . God therefore of his goodnesse hath made the intermediate twilight to prepare our eyes for the reception of the light . Such is his dealing with our English Nation . We were lately in the mid-night of misery . It was questionable whether the Law should first draw up the Will and Testament of dying Divinitie ; or Divinitie first make a Funeral Sermon for expiring Law . Violence stood ready to invade our Property ; Heresies , and Schismes , to oppresse Religion . Blessed be God , we are now brought into a better condition , yea , we are past the Equilibrium ; the Beame beginning to break on the better side , and our hopes to have the Mastery of our despaires . God grant , this twilight may prove Crepusculum matutinum fore running the rising of the SUN , and increase of our happinesse . XXVI . Revenge with a witnesse . FRederick * the second Emperour of Germany being at Piza in Italy , and distressed for want of money to pay his Army , sent for Petrus De Vineis an able man , who formerly had been his Secretary , but whose eyes he had caused to be bored out for some Misdemeanour . Being demanded of the Emperour which way he might most speedily and safely ( as to outward danger ) recruit his Treasury , his SECRETARY gave him Councel to seize on the Plate of all the Churches and Monasteries of that City , which he did accordingly , and amongst the rest he took ZONAM AUREAM , or the GOLDEN GIRDLE , out of one Church , of inestimable value . This blinde Secretary returning home to his wife , told her , Now I am even with the Emperour for putting out my eyes , having put him on such a Project , which , I hope , he will pursue , to is own destruction . He hath made me a Spectacle to men , but I have made him a Monster unto God . Let such who are concerned herein , see what successe the Emperour had in this his Expedition , founded on Sacriledge , and the longer they look thereon , the worse I am sure they will like it to barr further application . XXVII . A Gnat , no Gnat . ONe needlesly precise , took causles exception at a Gent. for using the word IN TROTH in his Discourse , as if it had been a kind of an Oath . The Gent. pleaded for himself , that IN TRUTH was a word inoffensive , even in his judgment who accused him . Secondly , that he was borne farre North , where their broad and Dorick Dialect pronounced TRUTH , TROTH , and he did humbly conceave the tone of the Tongue was , no fault of the heart . Lastly , he alleadged the twenty fifth Psalme , as it is translated in Meter . To them that keep his Testament The witnesse of his Troth . And thus at last , with much adoe , his seeming fault was remitted . I am afraid if one should declare for TROTH and PEACE , and not for Truth and Peace , it would occasion some offence ; however , rather then it should make any difference , the former will be as acceptable to the North of Trent , as the latter will please all good people South thereof . XXVIII . Silence a while . HAD not mine eyes ( as any other mans may ) read it in the printed Proclamations of King Edward the sixth , ( when the Pulpitts generally popish , sounded the Alarme to Ketts rebellion , and the Devonshire Commotion ) I would not have beleived what followeth . 2 Edw. 6. Septemb. 13. By these presents , Wee inhibite generally all manner of Preachers whatsoever they be , to preach in this meane space , * to the intent that the whole Clergy might apply themselves in prayer to Almightie God , for the better atchieving of the same most Godlie intent , and purpose of Reformation . What hurt were it , if in this juncture of Time , all our Preaching were turned into praying for one Moneth together , that God would settle a happy Peace in this Nation . However if this be offensive to any , and giveth cause of distast , the second motion may be imbraced , That for a year at least , all Pulpits may be silent , as to any part of Differences relating to our Times , and only deliver what belongeth to Faith and good Workes . XXIX . Send Humilitie . I Do not remember , that the word INFINITE is in Scripture attributed to any Creature , save to the City of Ninive , Naham 3.9 . Ethyopia and Egypt were her strength , and it was INFINITE . But what is now become of Ninive ? it is even buried in its own ruines , and may have this Epitaph upon it ; Hic jacet FINIS INFINITI , Here lyeth the END of what was ENDLESSE . He , who beheld the multitude of Actors & Beholders , at the Mustering in HIDE PARK , on the 24. of Aprill last , will say , that there was an INFINITE number of people therin . Some would hardly beleeve , that the whole Nation could afford so many , as the City of London alone did then produce . My prayer shall ever be , that this great City may be kept either in the WHOLESOME IGNORANCE , or HUMBLE KNOWLEDGE of its own STRENGTH , least the people Numberlesse prove Masterlesse therin . And let them remember ( God forfend the Parallet ) what is become of great Ninive at this day , annihilated for the Pride thereof . XXX . Rather fold over , then fall short . SOlomons Temple was seven years in building , 1 Kings 6.36 . And such , who seriously consider the Magnificence thereof , will more wonder , that it was done so soon , then doing so long . Now , had Solomon at the beginning of this building abolished the Tabernacle made by Moses , ( because too meane and little for so mighty , and so numerous a Nation ) God had been seven years without any place of publick Service . But that wise Prince continued the Tabernacle to all uses and purposes , untill the Temple was finished , and then 1 Kings 8.4 . They brought up the Ark of the LORD , and the Tabernacle of the congregation , and all the holy vessels that were in the Tabernacle , even those did the Priests and the Levites bring up . And as it followeth afterwards , vers. 6. They brought in the Ark of the Covenant of the LORD , unto his place , into the Oracle of the House . And certainly all the rest of the Tabernacle ( consisting of such materials , as might be taken down , and kept in Chests and Coffers ) were deposited in the Temple , though , it may be , no use was made therof . It had been well , if , before the OLD GOVERNMENT of the Church was taken down , a NEW ONE had first been settled . Yea , rather let God have two Houses together , then none at all ; Least Piety be starved to death with cold , by lying out of dores in the intervall , betwixt the demolishing of an old , and the erecting of a new Church-discipline . XXXI . No mans work . CHrist , when on Earth , cured many a spot , ( especially of leprosie ) but never smoothed any wrinkle ; never made any old man young again . But in Heaven he will do both , Eph. 5. 27. when he shall present it to himself a glorious Church , not having spot or WRINKLE , or any such thing , but that it should be holy and without blemish . Triumphant Perfection is not to be hoped for in the Militant Church ; there will be in it many spots and wrinkles , as long as it consisteth of sinful mortal men , the members thereof : It is Christs work , not mans work to make a perfect Reformation . Such therefore are no good Politicians , who will make a sore to mend a spot , cause a wound to plain a wrinkle , do a great and certain mischief , when a small and uncertain benefit will thereby redound . XXXII . Three make up one . YOung King Ioash had onely a lease of Piety , and not for his own , but his Vncles life , 2 Kin. 12.2 . He did that which was right in the sight of the LORD all his dayes , wherein Iehoiada the Priest instructed him . Iehu was good in the midst of his life , and a zealous Reformer to the utter abolishing of Baal out of Israel , but in his old age . 2. Kin. 10.31 . He returned to the Politick sins of Ieroboam , worshipping the Calves in Dan and Bethel . Manasseh was bad in the beginning and middle of his life , filling Ierusalem with idolatry ; Onely towards the end thereof , when carried into a strange land , he came home to himself , and destroyed the prophane Altars , he had erected . These Three put together make one perfect Servant of God . Take the Morning and Rise with Ioash , the Noon and Shine with Iehu , the Night and Set with Manasseh . Begin with Youth-Ioash , continue with Man-Iehu , conclude with Old-man-Manasse ; and all put together will spel one good Christian , yea , one good perfect Reformer . XXXIII . Sero , sed Serio . NEbuchadnezzar observed three Gradations in plundering the Temple ; First , He mannerly sipped and took but a Tast of the wealth thereof , 2 Chro. 36.7 . He carried of the VESSELS of the House of the Lord to Babylon . Next , He mended his Draught , and drank very deep , vers. 10. When the year was expired , Nebuchadnezzar sent and brought Iehoiachin to Babylon , with the GOODLY VESSELS of the House of the Lord . Lastly , He emptied the Cup , not leaving one drop behind , vers. 18. And ALL the VESSELS of the House of the Lord , great and small , brought he to Babylon . It was the mercy of God , to allow his people space to repent , had they made their seasonable composition with God , after the first inroad ; they had prevented the second : If after the second , they had prevented the last and final destruction . God hath suffered our Civil Wars some sixteen years since , first to tast of the wealth of our Nation ; and we met not God with suitable Humiliation . His Justice then went farther ▪ and the Sword took the Goodly Vessels , the GALLANTRY and GAIETY of ENGLAND from us ; 1. Our Massie plate . 2. Pleasant pictures . 3. Precious jewels . 4. Rare Libraries . and 5. Magnificent Palaces ; [ Holdenby , Theobalds , Richmond ] Carrying Majesty in their structure ; 1. Melted down . 2. Sold . 3. Lost , or drowned . 4. Transported . 5. Levelled to the ground . God grant , That we may sue out our pardon by serious repentance . before ALL the VESSELS , great and small , be taken away in a renewed warre , that the Remnant of wealth , which is left in the Land , may be continued therein . XXXIV . By Degrees . WE read that the Nailes in the Holy of Holies , 2 Chro. 3.8 , and 9. were of fine Gold . Hence ariseth a question , how such nailes could be usefull ? pure Gold being so flexible , that a naile made thereof will bow and not drive . Now I was present at the debate hereof , betwixt the best working-Goldsmiths in London , where ( among many other ingenuous answers ) this carried away the Credit , for the greatest probability thereof , viz. That they were Screw-nailes , which had holes prepared for their reception , and so were wound in by degrees . Gods work must not be done lazily , but leisurely : Haste maketh wast in this kinde . In Reformations of great importance , the violent driving in of the Naile , will either break the head , or bow the point thereof , or rive and split that , which should be fastned therewith . That may insensibly be screwed , which cannot suddenly be knockt into people . Fair and softly goeth far , but alas ! we have too many fiery spirits , who with Iehu drive on so furiously , they will over turne all , in Church and State , if their fiercenesse be not seasonably retrenched . XXXV . Good Augury . I Was much affected with reading that Distick in Ovid , as having somewhat extraordinary therein . Tarpeia quondā praedixit ab Ilice Cornix , Est , bene non potuit dicere , dixit , Erit . The Crow sometimes did sit and SPEL On top of Tarpie ▪ Hall ; She could not say ALL' 's WELL , ALL' 's WELL , But said IT SHALL , IT SHALL . But what do I listen to the language of the Crow , whose black colour hath a cast of Hell therein in superstitious south-saying . Let us hearken to what the DOVE of the holy Spirit saith , promising Gods servants , though the present times be bad , the future will be better . Psal. 38.11 . The meeke SHALL inherite the Earth , and SHAL delight themselves in the Abundance of Peace . XXXVI . Substract not , but Add. A Covetous Courtier complained to King Edward the sixt of CHRIST COLLEDGE in Cambridge , that it was a Superstitious Foundation , consisting of a Master and twelve Fellowes , in imitation of Christ , and his twelve Apostles . He advised the King also , to take away one or two Fellowships , so to discompose that superstitious number . Oh no , ( said the King ) I have a better way , then that , to mar their conceit , I will add a thirteenth Fellowship unto them ; which he did accordingly , and so it remaineth to this day . Well-fare their hearts , who will not only wear out their shooes , but also their feet in Gods service , and yet gain not a shoe-latchet thereby . When our Saviour drave the Sheep and Oxen out of the Temple , he did not drive them into his own Pasture , nor swept the coyne into his own Pockets , when he overturned the Tables of the Mony-changers . But we have in our dayes many , who are forward to offer to God such zeal , which not onely cost them nothing , but wherewith they have gained great Estates . XXXVII . Send such Musick . WE read 1 Kings 8.55 . that Solomon , when he had ended his excellent Prayer , he BLESSED the People , But was not this Invading the Sacerdotal function ? seeing it was not Crown-work , but * Miter work , to do it . No , surely Solomons Act therein was lawfull , and laudable , there being a threefold blessing . I. IMPARATIVE ; So God only blessed his People , who commandeth deliverances for Israel . II. INDICATIVE ; Solemnly to declare Gods blessing to , and put his Name upon the people , and this was the Priests work . III. OPTATIVE ; wishing , and desiring Gods blessing on the People , and this was done by Solomon . Yea , it is remarkable , that in the same Chapter , vers. 66. the people blessed the King . O happy Reciprocation betwixt them ! when the King BLESSETH HIS PEOPLE ( if his words be rightly understood ) ALL MAY BE WEL . But when a People BLESSETH THEIR KING , ALL IS WELL . XXXVIII . By Hook and by Crook . MArvellous was the confidence of those Merchants , Iam. 5.13 . Go to now , ye that say , To day , or to morrow we will go into such a City , and continue there a year , and buy , and sell , and get gaine . What false Herauldry have we here , Presumption on Presumption ? What Insurance-Office had they been at , to secure their lives for a twelve-moneth , But , this being granted , how could they certainly promise themselves , that they this yeare should get GAIN , except they had surely known what would have been dear the next yeare . Merchandizing is a ticklish matter , seeing many buy and sell , and live by the losse . Either , then Trading in those times was quicker and better then in ours , or , ( which is most probable ) they were all resolved on the point , to cheat , cozen , lie , swear and forswear , and to GAIN , by what means soever . Our Age and Land affordeth many of their Temper , and of such Saint Paul speaketh , 1 Tim. 6.9 . They WILL be rich ; will , whether God Will , or Will not ; Will , though it cost them the forfeiture of their Conscience , to compasse their Designes . XXXIX . Without Care no Cure . A Woman , when newly delivered of a Childe , her paine is ended , her peril is but new begun ; a little distemper in Dyet , or a small Cold taken may inflame her into a Feaver , and endanger her life . Wherefore when the welfare of such a person is enquired after . This Answer-General is returned , She is well for one in her condition ; The third , fifth , and ninth dayes , [ all Criticall ] must be expected , till which time Bene-male is all the health which the Latine Tongue will allow her . ENGLAND is this green Woman , lately brought to bed of a long-expected Childe LIBERTY ▪ Many wise men suspected that she would have died in Travell , and both Childe and Mother miscarrie . But God be thanked for a good MIDWIFE , who would not prevent , but attend the Date of Nature ▪ However all , yea , most of the Danger is not yet past . Numerous is the multitude of Male-contents , and many difficulties must be encountred before our PEACE can be setled . God grant the Woman be not wilful in FITTS of her distemper , to be ordered by the discretion of her NURSES , which now in Parliament most carefully attend her RECOVERY . XL . Keep your Castle . SOon after the Kings death , I preached in a Church near London , and a Person then in great power , ( now levelled with his FELLOWES ) was present at my Sermon . Now I had this passage in my Prayer , GOD in his due time settle our Nation on the TRVE FOVNDATION thereof . The [ then ] Great man demanded of me what I meant by TRUE FOUNDATION . I answered , that I was no Lawyer , nor States-man , and therefore skill in such matters was not to be expected from me . He pressed me further to express my self , whether thereby I did not intend the King , Lords , and Commons . I returned , that it was a part of my prayer to GOD , who had more Knowledg , then I had Ignorance in all things , that he knew what was the TRUE FOUNDATION , and I remitted all to his wisdome and goodnesse . When men come with netts in their Eares , it is good for the Preacher to have neither Fish nor Fowle in his Tongue . But blessed be God , now we need not lye at so close a Guard . Let the Gent. now know , that what he suspected I then intended in my words , and let him make what improvement he pleaseth thereof . XLI . Too much beneath . KING Hen. the seventh was much troubled ( as he was wont to say ) with IDOLS , Scenecal Royaletts , poor petty , pittifull Persons , who pretended themselves PRINCES . One of these was called LAMBERT SIMNEL , whom the King at last , with much Care and Cost , some expence of Blood , but more of Money , reduced into his power , and got his person into his Possession . Then , instead of other punishment , he made him a TURNE-BROACH , and afterwards ( on his peaceable Behaviour ) he was * preferred one of the Kings UNDER-FALCONERS , and as one tartly said , a fit Place for the Buzzard , to keep Hawks , who would have been an Eagle . The King perceived that this Lambert was no daring , dangerous , and designing person , and therefore he would not make him ( who was contemptible in himself ) considerable for any noble punishment imposed upon him . Royal Revenge will not stoop to a low object ; some Malefactors are too mean to be made publike Examples . Let them live , that the pointing of Peoples fingers may be so many Arrows to pierce them . See , there goes INGRATITUDE to his Master : There walkes , &c. Such a Life will smart as Death , and such a Death may be sanctified for Life unto them , I mean , may occasion their serious sorrow , and cordial repentance , wherby Gods Pardon , and their eternal salvation may be obtained , which ought to be the Desire of all good Christians , as well for others as themselves . XLII . Patience a while . THE Souldiers asked of Iohn Baptist , Luke . 3.14 . &c. and what shall we do . Every man ought ( not curiously to enquire into the duty of others , but ) to attend his own concernments . The Baptist returned , do violence to no man , neither accuse any falsely , and be content with your wages . Good Counsel to the Souldiers of this Age . Do violence to no man , plunder no man , accuse no man falsely . Make no men Malignants by wrongful information , and be content with your wages . But I have heard som of the most moderat of the Souldiers , not without cause , to complain . He is a Mutineer indeed , who wil not be content with his wages . But alas , we must be content without our wages , having so much of our Arreares due unto us , this is an hard chapter indeed . And Iohn Baptist himselfe ( though feeding hardly on Locusts and wild hony ) could not live without any food . Indeed their case is to be pitied , and yet such as are ingenuous 'mongst them will be perswaded , to have patience but a while , the Nation , being now in fermentation , & tending to a consistency . The wisdom of the Parliament is such , they will find out the most speedy , and easy means to pay them , and such their Justice , no intent is there to defraud them of a farthing , whatsoever ill-affected Male-contents may suggest to the contrary . XLIII . In the Middle . GOd in his Providence fixed my Nativity in a remarkable place . I was borne at ALWINCLE in Northamptonshire , where my father was the painful Preacher of Saint Peters . This Village was distanced one good mile West from A CHURCH , where Mr. Brown , Founder of the Brownists did dwell , whom out of curiosity , when a Youth , I often visited . It was likewise a mile and half distant East from LIVEDEN , where Francis Tresham Esquire , so active in the Gunpowder Treason , had a large demeasne , and ancient habitation . My Nativity may minde me of Moderation , whose Cradle was rocked betwixt two Rocks . Now seeing I was never such a Churle as to desire to eat my morsel alone , let such who like my prayer joyn with me therein . God grant we may hit the Golden mean , and endeavour to avoid all Extremes ; the fanatick Anabaptist on the one side , and the fiery zeal of the Iesuite on the other , that so we may be true Protestants , or , which is a far better name , real Christians indeed . XLIII . Amending . ALL generally hate a Sluttish-House , wherein Nastyness hath not onely taken Livery and Seisin , but also hath been a long time in the peaceable possession thereof . However , reasonable men will be contented with a House belittered with Straw , and will dispense with Dust it self , whilest the House is sweeping , because it hath uncleannesse in order to Cleaness . Many things in England are out of joynt for the present , and a strange confusion there is in Church and State , but let this comfort us , we trust it is confusion in tendency to Order . And therfore let us for a time more patiently comport therewith . XLIV . Too much Truth . SOme perchance will smile , though I am sure all should sigh at the following Story . A Minister of these times sharply chid one of his Parish , for having a base Childe , and told him he must take order for the keeping thereof . Why Sir , answered the man , I conceave it more reasonable that you should maintaine it . For I am not Book-learned , and kenne not a letter in the Bible , Yea , I have been your Parishioner this seven years , present every Lords day at the Church , yet did I never there hear you read the TEN COMMANDEMENTS , I never heard that Precept read , thou shalt not commit Adultery Probably , had you told me my Duty , I had not committed this folly . It is an abominable shame , and a crying Sinne of this Land , that poor people hear not in their Churches the summ of what they should pray for , beleeve , and practice , many Mock ▪ Ministers having banished out of Divine Service , the use of the Lords Prayer , Creed , and Ten Commandements . XLV . As it was . SOme alive will be deposed for the truth of this strange accident , though I forbeare the naming of place or persons . A Carelesse Maid which attended a Gentlemans Childe , fell asleepe whilest the rest of the family were at Church ; An Ape taking the Childe out of the Cradle , carried it to the Roofe of the House , and there ( according to his rude manner ) fell a dancing and dandling thereof , down head , up heeles , as it happened . The Father of the Childe returning ( with his Family ) from the Church commented with his own eyes on his Childs sad condition . Bemone he might , help it , he could not . Dangerous to shoote the Ape , where the Bullet might hit the Babe ; All fall to their Prayers as their last , and best refuge , that the innocent Childe ( whose precipice they suspected ) might be preserved . But when the Ape was well wearied with its own Activity , he fairly went down , and formally laid the Childe where he found it in the Cradle . Fanaticks have pleased their Fancies these late years , with turning and tossing and tumbling of Religion , upward , and downward , and backward , and forward , they have cast and contrived it into a hundred Antick-postures , of their own imagining . However , it is now to be hoped , that after they have tired themselves out with doing of nothing , but only trying and tampering this , and that way , to no purpose , they may at last returne and leave Religion in the same Condition wherein they found it . XLVI . No so , longe . SOlomon was the Ridle of the World , being the richest and poorest of Princes . Richest , for once in three yeares the Land of Ophire sailed to Ierusalem , and caused such plenty of Gold therein . Poorest , as appeareth by his imposing so intolerable Taxes on his Subjects , the Refusal of the mitigation whereof , caused the Defection of the ten Tribes from the House of David . But how came Solomon to be so much behind hand ? Some I know score it on the account of his Building of the Temple , as if so magnificent a structure had impaired , and Exhausted his Estate . But in very deed , it was his keeping of seven hundred wives , and three hundred Concubines , and his Concubines in all probability , more expensive then his Wives , ( as the Thiefe in the Candle wasteth more wax , then the wick therof ) All these had their several Courts , which must needs amount to a vast expence . How cometh the great Treasure of our Land to be low , and the Debts therof so high ? Surely it is not by building of Churches , all the World will be her Compurgators therein . It is rather because we maintaine ( and must for a time for our safety ) such a numerous Army of Souldiers . Well , It had been both for the profit , credit , and conscience of Solomon , to have reduced his Wives to a smaller number , as we hope in due time our standing Army shall be Epitomized to a more moderate proportion . XLVII . Thanke God . A Nuncio of the Popes , was treated at Sienna , by a Prime Person , with a great Feast . It hapned there was present thereat , a Syndiek of the Citty ( being a Magistrate , parallel in his place , to one of our Aldermen ) who , as full of words , as empty of wit , engrossed all the Discourse at the Table to Himself , who might with as good manners have eaten all the Meat at the Supper . The Entertainer , sorry to see him discover so much weaknesse , to the disgrace of himself , endeavoured to stop the Superfluity of his Talke . All in vaine . The Leaks in a rotten Ship might sooner be stanched . At last , to excuse the matter ( as well as he might ) he told the Nuncio privately , You I am sure , have some weak men at Rome , as well as we have at Sienna . We have so ( said the Nuntio ) but we make them no Syndickes . It cannot be otherwise , but that in so Spacious a Land , so numerous a People as England is , we must have many weak men , and some of them of great Wealth , and Estates . Yea , such who are not only guilty of plaine and simple Ignorance , but of Ignorance garded and embroidered with their own conceitedness . But , blessed be God , they are not chosen Parliament men ; the Diffusive Nation was never more carefull in their Elections of their Representatives . God grant , that as the several dayes workes in the Creation were singly by God pronounced GOOD , but the last dayes work ( being the Collection , and complication of them all ) VERY GOOD , so these Persons , good as single Instruments , may be BEST in a Consort as met together . ●● XLIX . Can good come from Ignorance . KIng Iames was no lesse dextrous at , then desirous of the Discovery of such , who belyed the father of Lies , and falsely pretended themselves possest with a Devil . Now a Maid dissembled such a possession , and for the better colour thereof , when the first verses of the Gospel of Saint Iohn were read in her hearing , she would fall into strange fits of fuming and foaming , to the amazement of the Beholders . But when the King caused one of his Chaplains to read the same in the Original ; the same Maid ( possessed , it seems , with an English devil , who understood not a word of Greek ) was tame and quiet ▪ without any Impression upon her . I know a factious parish , wherein if he Minister in his Pulpit had but named the word KINGDOM , the people would have bin ready to have petitioned against him for a Malignant . But as for REALME , the same in French , he might safely use it in his Sermons as oft as he pleased . Ignorance which generally inflameth , somtimes by good hap , abateth mens malice . The best is , that now one may without danger , use either word , seeing England was a Kingdome a thousand yeares ago , and may be one ( if the world last so long ) a thousand years hereafter . L. Trusting maketh one Trusty . CHARLES * the Second , King of the Scots , when a Childe was much troubled with a weaknesse in his Legs , and was appointed to weare STEEL-BOOTES , for the strengthning of them . The weights of these so clogged the Childe , that he enjoyed not himself in any degree , but moaned himself , fasting at feasts , yea , his very Play being work unto him , he may be said to be a Prisoner in his own Palace . It hapned that an Aged Rocker which waited on him , took the STEEL-BOOTS from his legs , and cast them in a place , where it was hard to find them there , and impossible to fetch them thence , promising the Countess of Dorset , ( Governess of the Prince ) that if any Anger arised thereof , she would take all the blame on her self . Not long after , the King coming into the Nursery , and beholding the BOOTS taken from his legs , was offended thereat , demanding in some anger , Who had done it . It was I Sir ( said the Rocker ) who had the honour ( some thirty years since ) to attend on your Highness in your Infancie , when you had the same infirmity wherewith now the Prince , ( your very own Son ) is troubled . And then , the Lady Cary , ( afterward Countess of Monmouth ) commanded your STEEL BOOTS to be taken off , who , blessed be God , since have gathered strength , and arrived at a good stature . The Nation is too Noble , when his MAIESTY , ( who hitherto hath had a short course , but a long Pilgrimage , ) shall return from forreign parts , to impose any other STEEL-BOOTS upon him , then the observing the Lawes of the Land , ( which are his own stockings ) that so with joy and comfort he may enter on what was his own inheritance . But I remember , when Luther began first to mislike so me Errours in the Romish Church , and complained thereof to Staupitius his Confessor , He used to say unto him . Abi in Cellam & ora , Get you gone into your Cell and pray . So will I do , ( who have now done ) and leave the managing of the rest to those to vvhom it is most proper to advance Gods Glory , and their Countreys good . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A40678e-140 * Munster's Cosmin German . * Camd. Brit. in Leicesterstire . * In his Advancement of Learning . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} vidit . Notes for div A40678e-15080 * In his Brit. p. 82. * Camdens Brit. in Northumb. * Idem in Devon . * 2 Sam. 12.25 . * 2 Cor. 9.2 . * 2 Sam. 19.25 . * Heb. 11.13 . * Speed . Chron. pag 692. * Swingers theat. . vol. 7. lib. 5. pag. 1959. sub titulo ultionis . * This lasted in full force but for som ●ew weekes . 2 Chron. 33.11 . To foretell ; hence Spelman . * Numb. 6.23 . * Lord Bacon in the life of King Hen. 7. Gen. 1.31 . * From the mouth of my worthie Friend , now gon to God . D. Clare Chaplain then to his Highnesse . 
A42565	----	The saints recreation, third part, upon the estate of grace containing and methodicially [sic] delineating a Christians progress, priviledges, comforts and duties, beginning at conversion : describing also the Blessed Redeemer Jesus, both absolutely and comparatively : and all these in spiritual hymns and songs, suted to grave sweet and melodious tunes, together with a plain paraphrase upon the margent, confirming all by Scriptures, explaining difficulties and methodizing the songs / compiled by Mr. William Geddes ... Geddes, William, 1600?-1694. 1683 Approx. 169 KB of XML-encoded text transcribed from 58 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A42565 Wing G447 ESTC R37394 16438963 ocm 16438963 105399 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42565) Transcribed from: (Early English Books Online ; image set 105399) Images scanned from microfilm: (Early English books, 1641-1700 ; 1093:7) The saints recreation, third part, upon the estate of grace containing and methodicially [sic] delineating a Christians progress, priviledges, comforts and duties, beginning at conversion : describing also the Blessed Redeemer Jesus, both absolutely and comparatively : and all these in spiritual hymns and songs, suted to grave sweet and melodious tunes, together with a plain paraphrase upon the margent, confirming all by Scriptures, explaining difficulties and methodizing the songs / compiled by Mr. William Geddes ... Geddes, William, 1600?-1694. [14], 95 p., [1] folded leaf. Printed by David Lindsay, Mr. James Kniblo, Josua Van Solingen and John Colmar ..., Edinburgh : M.D.C.LXXXIII [1683] In verse. "Typus typorum, or, A table of the names, types and titles of Christ ..." (folded leaf containing table) bound between p. 48-49. Errata: prelim. p. [14]. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. Christian life. Hymns, English. 2004-12 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE SAINTS RECREATION , THIRD PART , UPON THE ESTATE OF GRACE . CONTAINING And methodicially delineating a Christians Progress , Priviledges , Comforts and Duties , beginning at Conversion : describing also the blessed Redeemer JESUS , both absolutely and comparatively : And all these in Spiritual Hymns and Songs , suted to grave , sweet and melodious Tunes ; Together with a plain Paraphrase upon the margent , confirming all by Scriptures , explaining difficulties and methodizing the Songs . Compiled by Mr. WILLIAM GEDDES , Minister of the Gospel , first at Wick in Caithnes , and after at Urquhart in Murray . Colos. 3 : 16. Let the word of CHRIST dwell in you richly , in all wisdome : teaching and admonishing one another in Psalms and Hymns and Spiritual Songs , &c. EDINBVRGH , Printed by David Lindsay , Mr. James Kniblo , Josua van Solingen and John Colmar , Anno Dom. M. D.C.LXXXIII . The PRIVILEDGE . FOR AS MUCH as Mr. William Geddes , late Minister at Urquhart , having made ane humble addresse to his Majesties Privy Council , Representing that he hath been at great care , pains , diligence and expences , in compiling the Books following , and which are now in the Press , viz. Memoriale Historicum , and the Saincts Recreation ; and these other Books , Which he intends for the Press , viz. Geographical , and Arithmetical Memorials , Memoriale Hebraicun , for facilitating the Hebrew Language , Vocabularium Latino-Hebraicum , in Hexameter Verse , and Familiae Famigeratae , and humbly desiring , that he might have a Priviledge for Printing the Books by himself , his Heits , Executors , or Assigneys , for some years : and that he might be Recommended for his Encouragement and Assistance to all Persons of Ingenuity and Generosity , for promoving and perfecting such ane Work. THE LORDS of His Majesties Privy Council having heard and considered the foresaid Addresse and Representation , with the report of a committè of their own number ; that the said Books are worthy to be Published , and will be very useful and conducive to the advancing of Piety and Learning : Do therefore Recommend the said Mr. William Geddes his printed Advertisement of the saids Treatises , to all His Majesties good Subjects , for his Encouragement and Assistance in the said Work , as their generosity , and ingenuity shall prompt them . And further , do hereby give and grant to the said Mr. William Geddes , the sole and only Priviledge of Printing the foresaid Treatises compiled by him , for the space of Nineteen years , after the date hereof : Discharging all others to print , re-print , import , or vent the same during that space , without the said Mr. William Geddes his own , or the consent of his Heirs , Executors or Assigneys , under the pain of Confiscation thereof , to his and their use . Ordaining these Presents to be printed and prefixed to the said Books respective , that none pretend Ignorane . Extr , by me . Edinburgh , the fifteenth day of March , 1683. WILL. PATERSON . Cls. Sti Con. An Apology for the Authors delay . WHeras many generous persons have advanced before hand , the price of the Books , mentioned in the Authors advertisement ; and they may possibly admire , that they have not received these Books long ago , according to the Authors promise : I humbly plead at those generous persons hands , that they may have the author excused . For , as no man can promise absolutely for his own life or health , so much as for ane houre , so not for the constant progress of a press , and the Author used all diligence imaginable , yet , Ultra posse , non est esse . And as the best of works meet ordinarly with the most and greatest obstructions , be reason of Satans and his Instruments malice : So hath his pious and worthy designe been obstructed several wayes , which are not altogether pertinent to be divulged . Therefore , I hope , that discreet and intelligent persons will have so much humanity and ingenuity as to consider , that such promises must be alwayes understood to be conditional , implying such reservations as these , IF GOD WILL , IF HEALTH-SERVE , &c. I humbly intreat also , that you read this Book deliberatly and seriously , comparing it with the Authors design mentioned in his Preface , before you passe a rash or harsh censure upon it . In this Giddy Notional age , there is much imaginary supposed knowledge , but too little conscience : Many new coyn'd words and high slown Notions , but few Spiritual Meditations and Religious practises , which are most suteable to those who keep a closs constant Heart-communion with GOD , walking alwayes as in the view of Heaven and Hell , Death and Iudgement : And I suppose such hes been the Spiritual frame of the Author at the compiling of this treatise . It is probable , that some Men of preposterous tempers , at the first sight of the Book , not finding it stuffed with fruitles curiosities , may presently nauseat and disdaine . But read , I pray you consideratly , and you shall find it wants not Christian acutenes : And be pleased but to have a little patience , till the Authors other Book called Memoriale Historicum , come to your hands , ( which I hope shall be shortly , ) and you shall find there some pleasant curiosities , both for recreation and edification , which may serve to exercise with delight , the Fansy , Iudgement and Memory . A summary VIEW of the Substance and Method of the Book . IN this little Treatise , the first Part or Song describes a Sinners conversion , bringing him thorow the pangs of the New-Birth ; and that partly by the Information of the Word , by the Inspiration of the Spirit , by Conviction of Conscience or Correction of Chastening Rods : The first part ( I say ) shewes how CHRIST Converts and Reclaims a straying Sinner by some of these Means , or by all . Page 1. 2. The second Part or Song revives a fainting Soul struggling with the Pangs of the New-Birth , or latly delivered from the Spirit of Bondage , and that by Spiritual Cordials of Comfortable Promises . P. 8. 3. The third Part or Song brings forth a Converted Sinner , as it were , to a New World , transported with admiration , and in a Triumphing Strein , describing the wonderful Work of Mans Redemption , how it was decreed and gradually revealed , rejoycing in the Nativity of our Blessed SAVIOUR , and chiefly describing His matchles Person , and admirable Union of His two Natures . P. 16. 4. The fourth Part or Song describes our Blessed SAVIOUR's threefold Office , as King , Priest and Prophet . P. 24. 5. The fifth Part or Song describes our Blessed SAVIOUR's Types , Titles and Attributs , first in Order Alphabetical , and then in a Table Logical or Philosophical . P. 31 to 49. 6. Our Blessed and Glorious REDEEMER , being in the former Songs described absolutly , as he is in Himself : Here He is described Comparatively and made infinitly to transcend and excell Men and Angels , and all things else . P. 49. to 59. 7. In the seventh Part or Song are holden forth the sweet Fruits of Redemption , viz , a Beleevers incomparable Blessings , Comforts , and Priviledges . P. 59. 8. The eight Part or Song plainly discovereth a Beleevers Evidences , and describeth all Christian Duties , in testimony of Thankfulness , and that both by Pattern and Precept . P. 73 to 89. 9. The Epilogue or Appendix in the close , containeth Devout and Religious Memento's or Memorandums , for the whole dayes Spirituall Exercise . P. 89 , &c. THE DEDICATION . To the Right Honourable , most pious and vertuous Lady , Dame MARGARET LESLEY , Councess Dowager of Weems . MADAM , THough this little Treatise may be called mine be way of composing , yet is may be justly called your Ladieships work by way of publishing and presenting it into the World : For it was your Ladieship and your Noble Daughter , that most excellent Young Ladie , Dame MARGARET , Countess and Heretrix of WEEMS , who gave me the most considerable advance for my encouragement and assistance in Printing . And by such works as this , Your Ladieship gives a clear demonstraiting , that , you are not like that barren Fig-Tree , mentioned in Luke , Cha. 13. vers . 7. But like the pleasant Palm-Tree , bringing forth 〈◊〉 in Old Age , Psal. 92. 14. And the scope of this work being to divert [ if possible ] our profane vulgar from 〈◊〉 Sonners to more Christian and Spiritiuall divertisements , I hope , Your Ladieship need not be ashamed to vouchsafe it the smiling aspect of your favourable counten●●●● . To run out upen Your Ladieships Elogies and Applauses , Your Vertues are so great and conspicuous , and my Stile so low , and disproportionable , that I dare not much adventure , lest I be found deficient . Your Pietie and Devotion towards GOD , your Equitie towards , Mert , your Charitable Supplies to indigent Christians , your Equabilitie and composednesse of Spirit in all conditions of Life , whether Prosperitie or Adversitie are so menifest to all , that common Fame [ if I should insist ] might easilie put to silence my weak Oratrie . It hath pleased GOD Almightie to attend your Ladieship with some singular Providences and extraordinarie Blessings , ( Lord great you suteable Thankfulness . ) As first , the LORD hath been pleased to propagat and continue three Noble , Ancient and Eminent Families by your happie Ofspring . The Lord was graciouslie pleased to make your Ladieship an happie and successfull 〈◊〉 in that wonderful Restauration of our Royal Soveraign the Kings Sacred Majestie without Blood , which is one of the great wonders of our Age , and whereupon all the World ●●●ked with admiration and astonishment : And this your Ladieship did by influencing , with Christian Advice , ( as I am informed ) those * who were in power at the time . And as this Noble Enterprise , at such a time , evidenced Masculine Courage and Heroick Magnanimitie , so it was an infallible argument of most Christian Humanitie and Superlative Loyaltie . There is yet one thing more , which I cannot omit , deserving great deference , being some piece of rariety in this cold , Laodicean-like and backslyding Age : And that it your Christian-Moderation , Prudence and Sobrietie , that whileas the most part of People are deviating to some sinful and vicious extreams , upon the right hand or the lest ; some to erroneous giddiness and unconstant levity ; some to Atheistical loosenoss and profanity , Your Ladieship all the time hath keeped the middle line of a golden Mediocrity , even the straight course of solide , sober and substantious Christianity : Which [ I am confident ] shall afford your Ladieship unspeakable Peace and Comfort here , and conduct you to Eternall Felicity hereafter : And this shall be the constant Prayer of him , who it . Urquhart , Iune 6 , 1683. MADAM Your Ladieships most obsequious and devouted Servant in CHRIST , VVILLIAM GEDDES . Preface to the READER . IT is not a new nor strange thing to teach Religion by way of Songs : We find the most material and Spiritual subjects in all the Sacred Scriptures , not only by way of precept enjoyned , but also ( according to divine precept ) delivered in Songs . Moses the choice Man of God is observed to make the first Hexameter verses in Hebrew , in that super-excellent , gratulatory Song Exod 15. upon the miraculous deliverance of Israel at the Red Sea. Did not the Lord command Moses to teach the People of Israel in a Song ▪ Deut. 31. and chap. 32. His manifold mercies ; their horride and base unthank : fulness & the formidable consequents of their ingratitude , to wit , fearful Iudgements : Which is indeed , an abridgment of all Prophecies . * Beside the Book of Psalms , penned for the most part by David , and some by Moses and others , which by some is called the marrow of Scripture ; we have as Spiritual and Soul ravishing a book as in all the Scripture delivered in Songs , to wit , the Song of Solomon , which ( being well understood ) holds forth most pathetically , the sweet , most intimat and heart-transporting communion betwixt Christ & his Spouse the Church . Moreover we have the Song of Isaiah . Isai. Chap. 12. Of Habbakkuk Chap. 3. ● . 17. The Song of Zacharias Luk. 1. 67 , 68. &c. The blessed Virgin and Elizabeth at the rising of the Sun of Righteousness upon the Horizon of a sinful World , or the Nativity of our Blessed Saviour , Luke 2 : 42 , 46. &c. And finally we have the heavenly Halelujahs of Angells and Saints in the Church triumphant , delivered in Songs ; Rev. 15 : 3 , 4. — 19 : 5 , 6. The Blessed Apostle of the Gentiles not only enjoyns to sing Psalmes , but also Hymns and Spirituall Songs , Ephes. 5 : 19 Col. 3 : 16. The reason of all this , seems to be , that the elegancy of the Poetical stile , and accuratnes of the forme , together with the harmonious melody of the tune or aire in singing , may induce people to the more frequent perusing these subjects of the greatest consequence , for meditation ; and may take the deeper impress in the memory for delightful retention . It is looked upon as one of the most edifying works that ever the Protestant Reformers in Germany attempted , that ( in imatation , as it were , of the primitive patern of the ancient Jewish Church ) they reduced the most of Christian Religion into Spiritual Songs , which the German Protestants are continually singing to this day , when they are upon journey , when about their secular employments , morning and evening and at all occasions . I have been much longing for the like work in the English Language , for reclaming ( if possible ) our profane vulgar from obscene , bawdy Songs ( which are most scandalous to our profession ) to more Christian-like divertisements : but have not , as yet , found such a thing don methodically and fully . I find indeed , many excellent Poems upon scattered select subjects , farre more accurat then mine , and some godly ballads written by pious and devout Ministers at several occasions , which ( I acknowledge ) Contain very good matter , and to my certain experience , I have found them very useful for edification , and raising the affections of some devout persons ; ( and have often wished that all these godly Songs should be Collected and Printed in one Book . ) Yet in them all , I desiderat a methodical coherence , and confirmation by Scriptures , and some other illustrations for satisfying the Judicious . I have attempted , according to my mean Talent , to break the Yce , and lay a foundation for others of more excellent parts , to bring such a work to some perfection . I have not sought for a sublime , losty stile , nor hunted after pedantick expressions , or Romantick phrases ; partly , that the Treatise might be usefull and intelligible to the vulgar , as well as to the learned ; And partly , because I supposed , that neither the whorish dress of human eloquence , or high flowing notions , nor yet the sluttish Garb of rustick expressions , were suteable for the chast Lady of Divinity ; but the grave Matronal habite of Godly , pertinent and Spiritual simplicity . If any do not fancy to sing divinity ( beside what I have said already , which may be sufficient to refute that Childish mistake , ) let such read it as prose ; and I hope , they shall find nothing but pertinency and Spirituality . But I cannot omitt here , to obviat an objection which may be raised by some inconsiderat Persons , which is this : O say they , we remember some of these Ayres or Tunes were sung heretofore with Amorous Sonnets , wherein were ( may be ) some bawdy-like or obscene-like expressions . To this I answer , first , that in this practice , I have the president of some of the most pious , Grave and Zealous divines in the Kingdom , who to very good purpose , have composed Godly Songs to the Tunes of such old Songs as these , The bonny Broom , I 'le never leave thee , Wee 'll all go pull the hadder , and such like , and yet without any challenge or disparagement . Secondly it is alleadged by some , and that not without some colour of reason , that many of our Ayres or Tunes are made by good Angels , but the Letter or lines of our Songs by Devils . We choose the part Angelical and leaves the Diabolical . Thridly it is as possible and probable , that these vain or profane men who composed those Amorous naughty Sonnets , have surreptitiously borrowed those grave , sweet Tunes from former Spiritual Hymns and Songs , and why may not we again challenge our own , plead for restitution , and bring back to the right owner ; applying those grave Ayres again to a Divine and Spiritual subject . And lastly , we find that Paul , the great Apostle of the Gentiles sanctified some sentences and verses of Greek Poëts , converting them into Scriptural Maximes , such as that Cretenses omnes sunt mendaces ; The Cretians are alwayes Liars , &c. Tit. 1 : 12. And that in Act. 17 : 28. For in him we live , move , and have our being , &c. And why may not we , ( finding the measures of a melodious Tune or Ayre , indifferent in themselves ) consecrat and apply them to a Sacred Poem . I call this Treatise , The third Part , as relating to two other Parts , anterior to this , both in order of time and nature , to witt upon the Estate of Innocency , and the Estate of Sin and Corruption , &c. which I have also ready for the Press , but have , for several reasons begun with this Treatise , till I see how the work may get acceptance ; and as I find it pleasing . I may adde the rest at another impression . If any Devout and Religious persons reap any good by it , as it is my principal Scope , so it shall be my great rejoycing , that I shall be instrumental , either by word or write , to glorify GOD and edify his People . To this GOD , infinit , eternal and incomprehensible , one in Essence , three in distinct Persons , let all Men and Angels ascribe all Praise , Honour , Glory , Power and Dominion for ever and ever . Amen . Approbations to the BOOK . Ornatissimo & Dilectissimo fratri Pastori WICKENSI in Cathanesia . Reverende in Christo Frater , CVrsim & reptim quaedam legi in hoc pio & elaborato Poemate , niss , animus meus vacillet , prout frequenter contingit , sapit limam , meretur praelum ; sed non sum adeo Suffenus , ut huic lucubrationi , herbam parietariam mei suffragii apponere audeam . Quis ego sum , quipalam , Judicium ferre sine tribunali conarer ? Non possum ita paratragediari . Laudo equidem acumen & eruditionem Authoris , & haec in obsequium exaravit festinante Calamo . Toaduni , Aug. 5 : 73. Tuus in Christo frater fraterrimus , M r. GUL. RAITT . Reverend Brother , SO much as time and leisure could permit , I did read your Manuscript of Spiritual Songs . In my humble opinion , the subject matter of them is pious and grave , the expression plain and Scriptural , the methode short and clear , and the Paraphrase pertinent , and Orthodoxe . If encouragement be given by these in power , for publishing it in print , It may be for good use to the ingenious Reader : That God may be pleased to continue his assistance with you in your labours , is the earnest desire of him who is Ed. Colledge , Aug. 15. 73. Your very affectionat Brother in the Lord , Mr. WILL. COLVILL . Primar of the Colledge of Edinburgh . The impartial Judgment of a Sincere Friend upon the Author and the Poem . THe matter 's sacred , diction not abstruse , Nor rustick ; suited for a Christan Muse : The method's plain , and helps the memory : The Tunes most grave , and make sweet melody . Me thinks , I see another David here , Or other Saints come from th' Elysian Quire : As David when with sorrows most undone , Then breath'd Heout the Songs with sweetest tune : So thou' rt a Man of sorrows , yet thou Sings , As if thou wert not sharer of such things : I know it now , the Lark doth soar on hy , And sing in hopes , for all the stormy day . Thy Crosses seem to put on thee an edge ; Thou tak'st affliction , for the Christian badge : Sing on Magnanime Spirit , raise thy voice Till these Songs meet with everlasting Joyes . M : W : A : Upon the Authors Spiritual Songs and Chronological Tables . THy ayres are sweet ( my Friend , ) the Harmony By thy Diviner twang , resounds so high From thy well tun'd Theorb , we think upon The * Shecina in dayes of Solomon . As Glory fill'd the house , the Readers heart ( If widely , op'e ) shall learn thy ' holy art , With Seraphims , to sing , for God shall dwell In'him , as there , when he strives to † excell . Water thy ‡ Tree , thy Tables shew abroad ; To flourish , to declare the works of God. Myriads are Vex'd , as Saul the Son of Kish : Thou comes like David , or the Sonne of Jesse . Embrace thy Lyre , heighten thy Roundelays First charme that Sp'rit , then wear eternal , bayes . So Prayeth M r. WILL. ANNAND . Dean of Edinburgh . To Mr. WILLIAM GEDDES Minister at Vrquhard , upon his two excellent Treatises , to witt , The Saints Recreation , and his Chronological Tables and Memorials . GOod Master GEDDES , it is sweetly done , To cheer thy heart with Zions Spiritual Songs : Whil'st we with Gog and Magog fiercely run , Against each other with our wounds and wrongs ; The joyes for which in Heaven alone we look , Are antedated in thy breast and Book . But though the Fancy and the Judgment joyn'd With Eloquence , harmonious measures make : Yet if with Memory not stamp'd and coyn'd ; All are ingulfed in oblivions lake . How blessed are thy Books , which all the three Helps , Fancy , Judgement , and the Memory . Mr. NINIAN PATERSON . ERRATA . Courteous Reader , BEfore you read this Book deliberatly , be pleased , first to take notice of and correct with your Pen , these few escapes of the Press ( for the most exact and vigilant will have some ) and this will keep you from a stop , when you come to them in your ordinary reading . Page 33. l. 9. with Ancient , let the marginal note be Dan 7 : 22. P. 33. l. 13. with Apostle , let the marginal note be , Heb. 3 : 1. p. 38. l. 25. Immanuel , let it have this marginal note , i e , GOD with us . p. 39. l. 29. for the last word of the line ( LORDS ) r. Lords . p. 41. l. 14. Ointment , with the marginal note , Cant. 1 : 3 , p. 41. 1. 29. let ( n ) be prefixed to Priest. p. 49. l. 22. for Ministers r. Minister , verb. p. 52. l. 14. for recall life r. life recall . p. 64. l. 17. for portion r. potion . l. 20. for thow r. thou , p. 66. 1. 26. for got r. get . p. 79. l. r. Widows mite , with the marginal note , Luke 21 : 2 , 3 , 7. p. 84. l. 4. for after r. alter . p. 84. l. 15. dumb , with the marginal note , Psal. 39 : 9. p. 84. l. 26. for I , r. I 'll . p. 91. l. 22. for Sun-lights r. Sun-light's . THE SAINTS RECREATION , THIRD PART : UPON THE ESTATE OF GRACE . The First SONG , Containing two Parts , First , CHRIST'S Expostulation , With a straying Sinner , Secondly , The Sinner Conversion and Recovery . THE FIRST PART . 1. WHat is the cause , poor Soul thou dost so stray From me thy LORD , and from the righteous way ? a Was this thy oath when thou with me Cov'nanted ? Where are the vowes which thou so freely granted ? 2. b Am I not LORD of Light , of Life and Love ? Am I not He , to thee so kind did prove ? Did I not know thee by my eye All-seeing ? I knew thy mould before thou hadst a being . 3. c A wretched babe thou wast in sin first born , Under God's wrath and curse : and so forlorn . Might'st thou not been a monster formles Creature ? Whil'st I have given a perfect comely Feature ? 4. I did my self of Royal robbs divest , And cloath'd me with thy nature for thy rest . I scourged was , and crowned with the thorn , The cross I bare , for thee I suffered scorn . 5. The Gospel-Light I gave thee to direct ; A Guard of Angels ready to protect ; My Sp'rit to warn , and be thy gracious guyd : Yet from my precepts thou dost ever slyd . 6. I Gave thee food and raiment , health and peace . My self I gave for thy poor Souls release ; And yet to me unkynd thou still wast proving , And dost not labour to requite my loving . 7. From Satan , d Sin , and Hell I made thee free : That thou might'st never condemnation see : A Ransom , Sacrifice and Propitiation I Was , Divine Justice for to satisfy . 8. I keep 't thee from the Famine , and the Sword : From Pestilence , and did all good afford : From shameful sin , and from flagitious crimes : From Satans snares in these confused times . 9. That Satan might not fright thee , nor possess : From madness , sudden death and all distress : From sickness sore ; and sting of conscience fell : I keeped thee from dropping into Hell. 10. I did thee Gently e chasten with the rod ; That thou might'st mynd thy duty to thy God : But when the rod was off , with Pharaoh vain Thou wallowed in the Myre of sin again . 11. This was not all ; f I promis'd thee a Crown , Ev'n Heavns glory , riches and renown ; If thou should'st serve me , yet thy fruit is small ; Thou wanders from me like the Prodigal . 12. Where is thy Faith ? where is thy fervent Love ? Where is thy zeal , and works , thy faith to prove ? Beware , like Laodicea , thou me force Thee to reject with dolorous divorce . 13. If thou do not repent and soon return , And for thy many sins thou do not mourn ; If answer not my mercies to thee shown , I 'll the reject and never more thee own . SECOND PART , Containing the penitent Sinners Conversion and Recovery . 1. WHat thundering voice is this I hear ? who calls ? Is this the voice of CHRIST from Heav'n that falls ? I sleeping was , & pampered with all pleasure ; But now I see my sin 's above all measure ! 2. Justly , O LORD might'st thou from me depart ; Justly might'st thou my sinful Soul desert : For most ungrate I heretofore was proving ; And most unworthy of such matchless loving . 3. O! what am I , thou should'st so kyndlie call ? And did not suffer in the pit to fall ; Since I have from my God so long departed , No wonder that for sin I sore had smarted . 4. Thy calls I did repell , thy word I slighted : Thy Sp'rit I quench'd : thy rods when they have lighted , I did not hear their voice ; nor mercies prized . But I have done what Satan hath devised . 5. My sins in number they are like the Sand , By breaking of thy righteous Command ; For quality , atrocious , great offences : I sinn'd with Soul and the external senses . My sins are many , yet no more than thou Canst freely pardon , O my God most true ! My sin is great , yet is thy mercy greater : I run to thee , there is no Savior better . 7. Thou past by Angels and hast sent thy Son In humane nature , our poor Souls to win . Thou raisest up the Soul that is dejected , And thou hast not the weary Soul rejected . 8. Thy promise is to seek the Soul that 's lost : Thy promise is to comfort all that 's crost . I 've lost my self , come now sweet Lord and save me . I cleave to thee my God , O do not leave me . 9. With blinks of mercy thou dost wretches view : Thy glory is , in weaknes strength to shew . Thy mercy is on those that have no merit , That heirs of wrath great glory may inherit . 10. When multituds I saw in the broad way , I took delight with them to go astray . Disdainfully thy precepts I did trample , Thy promise sweet , thy threats , and Saints example . 11. The many by-paths have my Soul deceived ; And have me of my Saviour near bereaved : Some not for peace , some not for piety , Some not for truth , some like the Pharisee . 12. Some live so loose , as mynding not a judge , No God , no Hell , no Heav'n a soul to lodge ; Some Laodicean like , they care not whether Religion sink or swimme , Fools altogether ! 13. Some seeming godly , yet they have no love No Christian works , their fruitfull faith to prove : Some loyal ( and good reason ) to great Caesar ; But to serve God , have neither time nor leisure . 14. Some pious-like , and yet disown a King , As if rebellion were no hainous thing : Some place Religion in their vain opinion , Some in debats about the best dominion . 15. Some place Religion in most base reviling The men of God , their own poor souls beguyling : Some in proud Koreh's arrogant rebelling , And yet they fancy heav'n to be their dwelling . 16. Sometimes I followed one , sometimes the other ; Sometimes I Jarr'd with father and with mother For trivial things : O poor distracted I ! And many things I did , I knew not why . 17. I now perceive all these are sinful theams , Impertinent , and vicious extreams . I 'll now betake me to the good old way Of thy dear Saints , and more I will not stray . 18. I now perceive , Satan hath many wyles And slie devices which the Soul beguyles ; And that he may bereave me of my right , Sometimes * ane Angel seems to be of light . 19. I know now what the Lord of me desires ; Peace , * truth and mercy , Iustice he requires , To be renewed in the inner-man , And bring forth fruits with all the strength I can . 20. If to my self severe , to others myld , Sweet , gentle , calme and harmles as a Chyld : The fear of God , and loyaltie to Cesar : To all men love : in this He takes great pleasure . 21. I purpose , Lord , to live no more in sin ; I strayed long , but now I will begin To serve the Lord with all my heart and strength ; That heav'ns bliss I may enjoy at length , 22. Begone , then Sin and Satan , worldly toyes , You stop my Christian course , yon marre my Joyes . Draw me O Lord , and then I 'll follow thee , I 'll sing thy praises to eternitie . FINIS . SONG II. THE DOOR OF HOPE , OR A CORDIAL FOR A FAINTING SOUL : Affording some further Encouragement to draw near unto GOD , and to adventure on the Scepter of Mercy , from the consideration of the fulness and freeness of GODS Bounty and Clemency , and from absolute , and conditional promises , such , as poor Sinners can lay hold upon . 1. BUt now a I find some Soul revive , I find my Cordial Cheering my Sp'rit , that I may live , Allaying bitter gall . Glad tydings I begin to hear , Sion doth mercy sing : b Sweet JESUS can me draw full near Unto Jehovah King. 2. c Thou art most gracious , wise and strong , Thou King of Heav'n most high , d Therefore I 'll wait and not think long , Till thou send some supply . e A Supplicant thrown at thy feet , Thy mercy to implore : f I 'll begge and knock till almes I get , I 'll waite at Heav'ns Door . 3. Necessity makes me to waite ; I cannot find but here ; I will with humble Sp'rit and meek Unto my God draw neare . g When I begin for to recount Thy mercies manifold ; h In number they do farre surmount What Pen or Tongue have told . 4. i They 're high , they 're deep , they 're long and broad , k They reach the starry frame , They 're over all thy works , o God , To magnify thy name . j The freenes of Thy goodness great , Make me for to conceive , That such a wretch may mercy get ; And this I humbly crave . 5. It is thy m glory to extend Thy mercy , where there is No merit ; then thy mercy send , m And let me have the bliss . I 'm sick in sin , n both blind and lame , o Poor , and a wretched slave ; An object fit for mercy am : Oh let me mercie have . 6. p Thy Treasure is so full of grace , Nothing can it impare : Thou ever gives and hast no less ; O , let me have a share . Thou sent a Mediator q good , When man did not require , Ev'n this Messias for his need , When none could give an hire . 7. Since thou hast sent , and he is come , Of meer free Love and Grace ; Oh , do bestow on me r a crumb Thos sent s unto the Gentiles light , When they by sin most vile , s Had lost all interest and right , And under sad exile . 8. t Thou mad'st the barren Woman beare More than the married Wife ; u Thou gav'st the Olive wilde a share In promises of life . Then I am one of Japhets race , O do not me exclude ; Give me a drop of saving grace , Though but a spurious brood . 9. Thou promisest the stony v hearts To mollify , and then , To write thy Law w in inward parts Of worthless wretched men . I find this promise absolute , To those who have no grace : Thou' rt found x of those who sought thee not , y O Peerless Prince of Peace . 10. * If these be free , why shall I then My self from thence seclude ? When God excepts no z mortal man , That 's come of Adams seed . Their * Ocean-fulness a can supply All that I stand in need : They , re precious , b for they purchas 't be c By Christs most precious blood . 11 The freeness of thy promises Breeds hope : Their fulness suits All my defects ; Their preciousness With all my wants it meets . d Thy Soveraign supremacy Makes me thee waite upon ; As well becomes a wretch to lie At Thy feet while I moan . 12. e Thou say'st Thou 'lt with thy people dwell , And give thy self to them : Thou 'lt be their God , and then they shall Thy glorious works proclaim . Oh , what am I but dust and clay ? And wilt thou condescend With me to lodge ? O happy day ! Come then thy mercie send . 13. f My heart thy house do thou prepare For Thee that glorious guest ; For I have no delicious fare For such a Royal feast . g But usher in thy h Sp'rit , and He Will give what may thee please : Then , welcome , welcome shall thou be ; This will my Spirit raise . 14 O give then that good Sp'rit of grace , i In thy way to conduct : k He to my conscience Will give peace , l And plainly me instruct . In Christ the Vine m He will me graff , n And wholly me renew . o All fears and tears He will drive off , p And be my Seal most true . 15 In midst of every q Stormy blast Of sad vexation , Assures me of my interest In Thy Salvation . Against the fiery r Serpents sting Of strong tentation , He me defends ; so that I sing With consolation . 16. He 'll give his Son , if that I call In Truth and verity ; Who will to me prove * All in All , And cure my misery . So shall the blessed s Trinity take me to be their own ; Henceforth no sin or misery shall my poor soul cast down . 17 He 'll wisdom s be , to give me light : He 's Righteousness to clear ; Lest divine Justice do me fright , Hee pay'd a ransom dear . He is SANCTIFICATION , Me wholly to renue : He 'll work me full Redemption , For he 's a Saviour true . 18. Into that gulfe prepar'd of old , I 'm ready for to fall : * But of these twiggs I take some hold , And yet for mercy * call . Thou art that Sweet t Samaritan , That cures a wounded soul. Thou never did'st reject that man u On thee his care did roll . 19. The weary-laden v Thou dost call , That they may come to Thee : Thou 'lt ease them of their burden all , And cure their misery . Thou promis'd life to them w who hear ; x The hungry Soul to fill . y The thristy Soul with wine to chear , Of consolation still . 20. They 'r sav'd , who call upon z Thy name , Who knock at mercies gate : a They who believe , meet with the same , And who their b sins do hate . c Who in Thy precepts way do go , By them , their life to square , Thou wilt to them Salvation show : They ever Blessed are . 21. I hear , I pray , I do believe , Lord helpe my unbeleef : O do my sillie Soul relieve from all my pain and greef . I 'm sorrie for my sinful falls , Thy voice I will obey : I 'll answere when on me thou calls : Alas too long I stray . 22. It 's by thy grace that I intend , To turn to thee again : It 's Thy free grace that must amend My conversation vain : d The will , the worke , is all of Thee , My Sp'ritual thoughts each one : e Then , Crown this worke begun in me , And send Salvation . 23. f But now I see the Day appeare , The Morning-Starre arise ; The Sun of Righteousness draws near , fair g Phoebus from the Skies . O Shine upon my silly Soul , With warming beams of light ; On Thee , my burden I do roll , O Glorious King of might . FINIS . SONG III. THE PILGRIMS PANACEA , OR BALME OF GILEAD , Holding forth ( 1. ) the Restauration , or Redemption of lost mankinde , how it was Decreed , and gradually revealed , until the Nativity of Our blessed SAVIOVR . ( 2. ) Of CHRIST'S Nativity , His matchless Person , His divine and humane Natures , His All-sufficiency to save , with ane Introduction to His Offices . 1. THough Satan , Death and a Hell conspire , To throw me in Tartarean fire ; Yet some of Adams wretched race b Rescu'd shall be by Gods free grace . 2. Before the Earth foundation c took , It written was in Heav'ns Book ; Eternal and a firme decree In Council of the Trinity , 3. That Christ Jehovah's only Son Should be a living d Corner-stone : In him were some e Elect to be f Choice vessels to Eternity . 4. Did that Immense , Eternal God , In light who hath a firme abode , One Essence in blest Trinity , Three Persons in that Unity , 5. Who from none else do'th seek supply , ( For in him all perfections be ) g My good to Him doth not extend ; For why his glory hath none end : 6. Did that great Jove my bliss contrive ? Me wretched worme to keep alive ? To keep me from Eternal fire , When Hellish powers did conspire ? 7. How shall poor I , then thankful prove , For this great mercie , this free Love ? My Soul shall all her b powers bend , Him to extol , World without end . 8. To Adam i this was first reveal'd ▪ When to tentation He did yield : He trembling run k himselfe to hide : Gods presence He could not abide . 9. When guilty of Apostacy , By tasteing the forbidden Tree , Horrour of conscience did him fright : Ill-doers always shun the light . 10. God frowns , good Angels do forsake , The Heav'n is shut , th'Infernal-lake Is ready to receive : and so Nothing remains but wrath and wo. 11. But He whose l opportunity Is wretches great extremity ; He who dispenses every lot , m Is found of them that sought Him not . 12. He calls for Adam of free Grace , And Preach't to Him a blessed peace . Come , Adam , thou hast greatly sinn'd Yet with me thou may'st mercie find : 13. Afflictions sharp thou n must endure , But thy Salvation shall be sure . I shall thee send a o Blessed Seed , And He shall bruise the Serpents head . 14. This is the Covenant of Grace , Which brings my Soul so sweet solace . There is p a gracious paction Betwixt the Father and the Son. 15. And by the Son , with Adams race , Who should repent , and seek his grace . The Son unto the Father spake , I will Man's nature on me take . 16. I will my selfe a ransome give , For the Elect that they may live : Come , Son , ( quoth He ) if thou do so , They shall be safe from Hell and wo. 17. The Father to poor man he saith , If thou beleeve with saving Faith , In this my Son ; I 'll give thee peace : Eternal Love shall thee embrace . 18. The Lord did promise ev'n the same To Faithful father q Abraham ; That in His seed all should be blest , And get from Him Eternal rest . 19. This promise grows more r full and clear Till that the full time did draw near : So that Messiah's s time and s place The Prophets told , Israels race . 20. This blessed Seed who glorious is , P'raefigur'd t was by Sacrifice : By Types and Shadows u many one , Ev'n to His Incarnation . 21. This Seed is that Messias great ; Eternal God without all date : Hence doth my drouping Soul yet Live : For He Salvation v will me give . 22. His Birth , his Life , His Death and all His acts and sufferings great and small , w Are Balsam for my bleeding would : In Him alone Salvation's found . 23. I 'll now my meditation raise ; x For this the Angels doth amaze . I 'll soar on Contemplations wings , Admiring these Celestial things . 24. O how great sweetness JESU LORD , Thy very Names my Soul afford ! For , JESUS , that 's a Saviour y sure , To give my Soul a Soveraign cure . 25. CHRIST , that 's the chiefe z Anointed one ; To him a parallel is none ; Not with that Oile material , Prescrib'd by Law Levitical ; 26. But with the Sp'rit above all measure , Hence is my life , my Joy , my treasure , Transcendent a gifts ( I know right well ) He hath , my Soul to keep from Hell. 27. b O joyful tydings do I heare , At Bethlehem in a Heav'nly quire : The Angels sing and shout for joy , When Christ was born , that blessed Boy . 28. To GOD be glory , c peace on Earth , Good will to men , O Blessed birth ! Go , Shepherds , go , and leave your Tent , This day to you a Saviour's sent . 29. To Bethlehem run and Him behold , Of whom the Prophets have fortold . Yee shall the great Messiah see , In whom all Nations blessed be . 30. The wonder first ( for to begin ) A Man is born free d of sin , e The like was not since Adam's fall ; This cleanses sin Original . 31. Another thing I do admire , That GOD Eternal comes so neare . My nature f fraile he did assume ; This keeps me from a dismal doome . 32. If GOD and Man , none can so well , GOD and lost Man kind g reconcile . This h Theanthropos only can Make peace for sinful wretched Man. 33. If God , he cannot but i prevail : If Man , k my Brother will not fail . To plead for me , that haynous crimes May not condemn in judging times . 34. By Sin , though I be quite undone , And ther 's no help below the Moon : Yet Jesus Christ he l can me save , Who rose Triumphing from the grave . 35. Though I be full of putrid m sores , My sinful n nature good abhorres ; Yet Christ is that Physician o sure : His Panacea will me cure . 36. I 'm Dead in sin , p I cannot move , Nor speak or think of things above : But He 'll come in with quickning grace , And will afford my Soul Solace . 37. Though wrath q and curse I doe deserve , For many wayes that I did swerve ; Yet Christ the r curse did bear for me ; And nail'd my sins s unto a Tree . 38. Though I deserve Infernal pains ; Nothing in me but sin remains : His painful death shall me s relieve ; He did for me a ransome give . 39. Though I deserve eternal u shame , For gross profaning of His name : His ignominy v and disgrace , Keeps me from a confounded face . 40. Like Starres my sins w in number be , Or like the drops of Ocean-Sea ; Yet do His mercies farr x transcend In number , for they have no end . 41. Even crimson-red y by sin am I ; My sins are of a double dye : But Christ will make z me white as Snow : Me to exalt , he came below . 42. For us poor sinners , for our sakes Three offices He undertakes ; Then joyfully I 'll say and sing , He is my Prophet , Priest and King. FINIS . SONG IV. THE HOLY TRIPLICITY , OR A Description of CHRISTS THREE Office , with the devout Souls Triumphing-Song , upon the consideration of CHRISTS All-sufficiency and Expectation of perfect Redemption by him . To the Tune of the New Blackbird . SECTION FIRST . 1. I 'M not an Astrologue to gaze on the Skies , To talk much of Trigons a and Triplicities ; Nor with great b Pythogre With some superstition Ascribing much virtue to Numbers condition : Yet clearly I see , Without any lye , A Mystery wrapped c in seven , and in three . 2. Three Persons there are in Essence divine : Of Angelic orders , thrice three , that is , nine : Twice three the Creation-dayes did compleet , GOD then did all finish he found to be meet . Four threes are the twelve Tribes in Israel : So were the Apostles in truth that excell . 3. So CHRIST our Redeemer by offices three He purchas'd Salvation for me and for thee . He 's King , and a Priest , a Prophet divine : So brings he the Elect in Glory to shine , His own He rescues ; His foes He subdues , Though Furies Infernal their forces combine . 4. Our woful d defects they call for the three : We , r blind and we know not how saved to be . Estranged from GOD , and Children of wrath ; Unable to purchase a freedom from death . By Prophet we see ; By Priest we draw nigh : King JESUS gives strength , to GOD we may fly . 5. All these our defects , they call for supply , Which JESUs my LORD vouchsafes unto me . I 'm blind , and I cannot the way well descry ; But CHRIST is the Prophet to teach me the way . His Spirit and word , Shall help me afford , From darkness to light , I 'm led by my LORD . 6. My sins make a distance between me and GOD : For in his right path I have not abode . His stroke is still ready to kill and destroy , To damp all my comforts , my peace and my Joy. But CHRIST will with ease , The Father appease . As Priest , he 'll get pardon , and comfort will raise . 7. As Man e He 's the Sacrifice , debt for to pay ; For all out trespasses on Him we do lay . He 's Altar to sanctiby the Sacrifice ; As GOD to inrich it , and give it a price . As both GOD and Man He 's Priest , for He can Plead , offer and Pray , and so favour win : 8. His Kingdom He enters with Scepter and Sword ; His Elect He conquers by Spirit and Word : By His Holy Laws He Governs them All : His Power protects them , what e'r can befall . Their foes , He shall fright , With terrour and might , And Crowns all His Saints with Glory most bright . 9. The order f of saving , the offices clears ; For first He explains it , and then He acquires : And after applyes what purchase He wan ; So comes there much comfort to comfortles Man. As Prophet , declares : As Priest , full of cares : As King , He applyes it , and keepeth from tears . SECTION II. The Souls Triumphing-Song over all Enemies , upon the consideration of CHRIST'S All-sufficiency , and the expectation of that perfect Redemption and Glory purchased by Him. 1. I Will then inferiour comforts forsake , My choice above all things Great JESUS I 'll make , Though Satan should fret , and fortune should froun . I do not much value , when CHRIST is my own . In Sickness and Health , In want and in wealth , I will seeke my JESUS : till He give a Crown . 2. And though all the World against me conspire , And though all the Elements , Water and Fire , The Earth and the Aire and what ever more , Though Men should massacre & Lyons should roare , Though g Universe round Turn upside that 's Down , Yet JESUS can conquer and give me a Crown . 3. His Love is transcendent , His power is great ; Admitting no crossing , affliction or lett ; He 's faithful in promise , and alters no words ; What wisdom contriveth , His power affords : On these I rely , Until that I dye : And then sing His praises to eternity . 4. Pale Death with his terrours me cannot affright , Nor yet the h red Dragon with power and might : Sin is their advantage , and guilt is their sting ; But that is removed by JESUS our King. Then conquering I , Hosanna I 'll cry And sound out all praises to JESUS on high . 5. When death me dissolveth , glad tidings I hear , Though friends they forsake me , the i Angels draw Transporting my Soul to Mansions above : ( near Then all things below me but vanities prove . My Joy and my rest , Then find I at last : For CHRIST I enjoy then of all things the best . 6. And when the great day of Judgment appeares , Which brings to the guilty and Godles their fears . I 'll be at his right hand with gladness of heart , k When sinners receive ane eternal depart . Hee 'll say unto me , I chosen have thee And now with l my Servants thou blessed shalt be . 7. The Starres doe bespangle the Heaven as gemms Which GOD doth m number and call by their Names . This is but a payement to that Paradice , Where CHRIST , he resideth , that Pearle of price . Be humble therefore , Admire and adore , Let all thy aspiring be after this glore . 8. With Abram and Isaac , I 'll set me then down , My cross is exchang'd with a glorious Crown . No hunger , n no thrist , no sickness appears ; For CHRIST o from my eyes hath wiped all tears , With Angels I dwell , In light that excell : p But CHRIST I enjoy , and He 's All in All. 9. My Joy is so full , I seek not for more ; Of riches and honours I have so great store . Nor can I be robbed , q no change do I feare . My riches they rust not , nor garments do weare : For ever and ay , They do not decay ; But last to Eternity , O happy day ! 10. My exercise is to adore r and to sing , Sweet songs of high praises to JESUS my King. The more I doe praise , more reason I find : For this finit vessel cannot comprehend , The glory that 's there , That 's free of all feare , Come quickly , s LORD JESU , and cause me draw near . 11. Then on my Redeemer I 'll sweetly rely , With comfort reposing untill that I dye . Disclaiming , denying the World and all , I 'll give no repulses , when He gives a call . And for every thing , I 'll joyfully sing , A high Hallelujah to JESUS my King. FINIS . The BLESSED BETHLEHEMITE , THE FONTAIN OF LIFE : OR CHRISTS EXCELLENCY , Containing a farther description of the blessed Messiah , the LORD JESVS CHRIST , in his Types , Titles , Attributes , &c. Set down after the order of the Alphabet , with their Scriptures on the Margent , together with the Explication of difficulties , out of the soundest , and most learned Interpreters . To be sung to the Tune of , I will go seek my Saviour , the New Jerusalem , the blessed ●ird , or any other grave Tune suited to such Verses , as have 8. Syllables in one Line , and 6. in another . 1. IT 's not for nought , that wise men sought a To worship Christ new borne : Till by his Blood b He had Us bought , Wee wretches were forlorne . c The Heav'ns did ring , the Angels sing , And shout for joy to see , That silly Man , undone by sin , Is fred of misery . 2. d That blessed Babe in Bethlehem borne , e Is all in all to me ; As in this Holy Alphabet Most plainly you may see . Then I 'll begin to banish sin , Contemning worldly toyes : With wings I 'll fly and soar on high , seeking for Heav'nly Joyes . 3. I 'll watch and pray , I 'll mourn alway , For my transgressions great . With Faith , Hope , Charity will I Both read and meditate . The first theam then that I will chuse For my instruction ; Christ's names and stiles I will peruse , And meditat upon . SECTION II. A. 1. HE 's Second f Adam who repairs What Adam did destroy . g He 's Advocat , to plead for me That sin may not annoy . h Christ's Alpha and Omega blest : Beginning and the end . i That Golden Altar whereupon Our prayers may ascend . 2. k Amen , the truth of promises . The Ancient of Dayes . l The Angel of the Covenant . m Anointed , us to raise . Of our Profession He 's the great Apostle , above all . n Delicious Apple-Tree that yields The fruit most cordial . 3. An o Ark wherein the richest store Of Treasurs may be found , Ark for my Soul , p that it by sin And wrath may not be drown'd . Attonement q is to make my peace , And , expiate my sin Author r and finisher of faith That favour I may win SECTION III B. 1. THat blessed Babe in Bethlehem born For me his blood did spend . Beloved a of the Father , hence Love doth to man descend . The Bishop of our b Souls , to watch The silly straying sheep : In Gospels net our Souls to catch ; And in his wayes to keep . 2. The bravest c Branch on Jesse's stemme , That ever on it grew . The Brazen d Serpent , which me cur'd When sin and wrath me slew . That Bread e of life which whoso eats Shall not with hunger pine . The Bride-groom f of my Soul , whose love Is better than the wine . 3. The Brightnesse of the g Fathers glore , In whom the Deity shines . He 's Ocean h full of saving grace More Cordial then the wines . Then I 'll begin to banish sin &c. SECTION IV. C 1. THe Captain a of Salvation stout ; Of thousands ten b the Chief . A c Child , yet Champion foes to rout , And bring my Soul relief . A Cluster is of sweet d Camphit Full of Soul saving grace . A kind e Commander me to cheer , And bring my Soul to peace . 2. Israel's f Consolation . The g Corner-stone is He , Both Jew and Gentile for to joyne In one Church curiously . He 's given us for a h Covenant , Which God and Man hath ty'd . A i Covert from GOD'S stormy wrath My k Counseller and Guyd . SECTION V. D. 1. a DAvid according to GOD'S heart , Goliath for to slay ; To kill ten thousands of my foes And drive them all away . b Day-star to bring the morning light : c Deliverer Him I 'll call , The Holy Fathers chief d Delight . e Desire of nations all . 2. A Divine f Doctor who hath witt Thrice infinite in store . A g Door whereby wee access get Into Celestial glore . Then I 'll begin , &c. SECTION VI. E. 1. THE h Eagle on his soaring wings His brood doth bear away Farr from all danger , so my Soul By Christ is keept alway . My i Elder-Brother for my good The k Elect one of might . Ane l Ensigne lifted up on high My enemies to fright . 2. m End of the Law , for it 's a guide And School-master to show , That my foul sins without his aide Will quite me overthrow . The n end also of Ceremonies , For shadows they do fly , When Christ the substance on the Cross It 's finished did cry . 3. o As Enoch most religious Did ever walk with GOD , And after caught to Heav'n , where He Eternal hath abode . p Hee 's everlasting Father too , For Essence is but one : In blessed Three , yet person'ly He is the Fathers Son. SECTION VII . F. G. H. 1. HE 's q fairer than the Sons of men : A faithful Steward he . Faithful in witness and in word . He 's r first and last I see . With Fire of grace S He 'll me Baptize , To purge away my tin , And if need be afflictions fire Shall mortify my sin . 2. s First fruits of Resurrection ; He 's the foundation sure . t The Fountain whence the living streams Do flow , my Soul to cure . u As Forerunner , He 's gone before Those mansions to prepare , Where blessed Saints in Perfect glore And Elect Angels are . 3. v The Goodly Gift of God bestow'd On Adams wretched race . w The Glory of His Israel . And true God for solace . He 's my great x Governour and Guide My foes he will deface . y Head of the Church , He 's z Heir of all , He is my a Hyding place . 4. b The High and Lofty One so great c High-Priest for Sacrifice : d The Holy One of Israel , And Israel's Hope He is . e The Horn of my Salvation strong , To push my foes away . f A loving Husband to my Soul , My grief for to allay . SECTION VIII . I. K. L. M. 1. HE 's g JESUS or That JOSHUA great , To keep my Soul from Hell. The Land of Promise will me give Gracious IMMANVEL . h IMMANVEL , that is , God with us , Oh wonder and admire , That God and Man in Person one Concurre and come so neare ! 2. As i Jonah cast into the deepth , Yet He 's restor'd again After three dayes . A k Joseph sold By brethren with disdain , Betrayed and sold for little Gold , Yet for his Brethrens good : For they had famisht had He not Provided them with food . 3 An l Isaac on the Altar laid , And that most willingly His Soul for an offering made ; Hence my felicity . m My Joy , my n Intercessour dear : A o Judge that will not sway . The King of Kings , for opening hearts , p Of David hath the key . 4. A q Ladder leading up to Heav'n , The meekest r Lamb of God. A S Law-giver to frame and send His statuts all abroad . A s Leader , t life and glorious u light . A v Lillie white and faire . Of Judah's tribe the w Lyon stout . A living x Stone and Rare . 5. A y LORD of LORDS : for other LORDS Have small supremacy . Thour' t altogether z Lovely , LORD , Therfore I 'll follow thee . The a Man , restoring man to life . Sweet b Manna for my food . My c Master to instruct my Soul , And teach me what is good . 6. The d Mediatour for my sin The Father to appease . e Melchizedec the Righteous King , To give me rest and ease . f Messiah the Anointed one , To be Priest , Prophet , King. The g Messenger of Covenant , Glad tydings for to bring . 7. The h Mercy-seat : he mercy gives , When merit I have none . i Most Mighty and he 's k Minister Of Circumcision . l Of Myrrhe a bundle to revive : A Cordial for the faint . Though we were dead . He 'll make us live For this his blood was spent . SECTION IX . N. O. P. Q. R. 1. A a New and living way to bring To Canaan above . A b Nazarite separate from sin , Most worthy of our love . As c Noah did an Ark prepare A remnant for to save , When all the World was drown'd ; so Christ Life to the World gave . 2. By wo and wrath , Sin , shame and death Which make a fatal end , Wee all had perisht , but his blood For Ransom he did send An d Olive , with the sope of grace e For ever fresh and green . An Ointment poured forth and full , Of Odour and persume . 3. The f Passover for me was slain : The Paschal-Lamb for food . Our hearts by faith bedew'd must be And sprinkled with his blood . That the Destroying Angel may Pass by and do not kill . He is our g Peace and h Pearl of price With riches us to fill . 4. A choice i Physician for my Soul : A k Plant of great renown : A l Polisht shast : The m pow'r of GOD , n To Pull mine enemies down . Priest , offering , and the Altar too : He is my o Prince of Peace , A p Propitiation good and true : A q Prophet full of grace . Q. R. 5. A r Quickning Spirit to revive A Soul in sin that 's dead . s Rabbi to teach , a s Ransom for A Soul that 's captive led . Ev'n my Redeemer with his blood . He 's t Righteousness to save . A u Resurrection from the dead , Triumphing o're the grave . 6. Of v ages Rock impregnable , The w Root of Jesse strong . The x Rose of Sharon beautiful y He 's Ruler us among . SECTION X. S. 1. A a Sacrifice for all our sins . A b Sanctuary secure . The true c Samaritan , my Soul That 's wounded for to cure . d A Samson , thousands to destroy . Of Philistims Prophane . The gates of Gaza bare away , Deaths gates for all his traine . 2. And in his Death , O wonderful ! The greatest victory He gets o're sin , grave , Satan , Hell , And routs them totally . A e Saviour my poor Soul to save . The f Scape-Goat for to bear My wofull sins , his g Scepter brave Doth free my Soul of fear . 3. A h Servant for our Souls he was . i Shiloh sent for our good . The Son Eternal , Heir of all . A Shep-herd us to food . k A Standard to the World display'd . The l Starr of Jacob bright . A m Stone most Precious , though refus'd . A n Sun that 's full of light . 4. A Sun of Righteousness ( I say ) To quicken and direct : From him 's my comfort , light and life , He 's surety for my debt . SECTION XI . T. W. 1. A a Tabernacle , where our suits Have answers most Divine . b A Temple , where the Deity dwells . He 's c Truth to clear my mind . The Tree d of Life , farr from all strife , With meat and medicine , Shall me supply and satisfy , When Paradise I win . 2. His Soul refreshing cordial grace , Like e waters flow amain . The way f conducting to that Place Where Soules are free of pain . g Vine-Tree to cherrish me and give The sappe of saving Grace , The Fathers h wisedom , ( I believe ) A i witness for release : 3. The k Word of God Essential ; The Subject , Scope and end Of Written-word , and l wonderful Salvation to send . SECTION XII . Y. Z. 1. To Day and a Yesterday the same , Ev'n to Eternity , His Wisedome , power , and goodness great Are forthcoming to me . So b Zealous for the house of God , That nothing could restrain Him from the shedding of his blood , To Ransome them again . FINIS . TYPUS TYPORUM , OR A TABLE OF The several Types , Titles and Attributs of JESVS CHRIST according to the nature of the things themselves , as in the former treatise , they were set down after the order of the Alphabet . Advertisment anent the Scope , use and forme of this Table &c. I. THE use of this Table explained in the former song , is manifold , as first for Information , to let us see these matchless & incomparable excellencies that are in Jesus Christ , our Lord. 2. For Consolation : The heart of a Sincere Christian cannot but be filled with ravishing and transporting joyes when it beholds such excellencies in Christ ; and then beginnes to find a title and interest in them . 3. For Spiritual Devotion , every Type and Title almost affording excellent compe●●ations to Christ , ground of confidence to draw near , matter of prayer and praise , as for example ; one in praying may say , Lord thou who art the King of Kings , subdue my rebellious Spirit to thy selfe ▪ by the Scepter of thy word and Spirit &c. that I may be of the number of thy willing people : preserve me powerfully from my Spiritual enemies &c. Thou who art that Vigilant Shepherd of Soules , protect me from the roaring Lyon Satan who is ready to rear me , and lead me to the living Waters &c. 4. For matter of Meditation : every Type or title &c. Affording Heavenly matter for the exercise of our Spiritual thoughts . II. As to the exactness of it , it were easy to make it more Scholastick and reduce it all to Dichotomies , but I thought this sufficient for the most of ordinarie Christians . Here follows the Table . TYPUS TYPORUM , OR A TABLE OF THE NAMES , TYPES AND TITLES OF CHRIST , According to the Nature of the things themselves , as the last was after the order of the Alphabet , &c. CHRIST JESUS Our blessed Saviour in Offices , Attributs , Benefits , &c. represented by 1. Persons . 1. Typical : as Adam , Enoch , Jonah , Joseph , Isaac , Melchizedec , Nazarite , Joshua , Samson , David , &c. 2. Emblematical , and that either Celestial , as Angel , Arch-angel , or Sublunary ; and these 1. More General : as Anointed , Chief , Elect , First and last , Governour , Guide , High and Loftie one , Holy one of Israel , Hope of Israel , Lovely , Man , Ruler , Shiloh , Wonderful , &c. Beloved , Fairer than the Sons of Men , &c. 2. More special , and that according to Relations . Oeconomical : 1. Conjugal ; as , Husband and Bridgroome of the Church . 2. Paternal ; as , Everlasting Father , Child , Babe , Son , Heir of All , &c. 3. Herile ; as ; Master , Servant , Faithful in GODS House , as Steward , or Dispensator , Shepherd , &c. 2. Civil or Polical . 1. Pacifical , or Peaceable . 1. For Restauration : as Physician , Deliverer , Redeemer , Samiritan , Saviour , &c. 2. For Protection , Provision , Direction and Promotion , &c. As King of Kings , Lord of Lords , Prince of Peace , Judge , Law-giver , Counseller , Master , Advocat , Intercessour , Mediatour , Surety , Forerunner , &c. 2. Martial : as Captain , Lord of Hosts . Commander , &c. most Mighty , Leader , &c. 3. Ecclesiastical : As Apostle , Doctor , Bishop of Souls , Author and Finisher of our Faith , First fruits from the dead , Glory of Israel , Head of the Church , High Priest , Messiah , Minister of Circumcision , Priest , Prophet , Rabbi , Messenger of the Covenant , &c. 2. Things . 1. Spiritual : as Consolation , Gift , Truth , Joy , To Day and Yester-day the same , Zealous , &c. 2. Natural . 1. Celestial ; as , Sun , Light , Morning-star , &c. 2. Subcelestial . 1. Animate . 1. Sensitive ; as Lyon , Lamb , Eagle , &c. 2. Insensitive and Vegetable ; as , Vine-tree , Apple-tree , Branch , Camphire , Myrthe , Rose of Sharon , Plant , Root of Jesse , Tree of Life , &c. 2. Inanimate ; as Horn of Salvation , Stone precious , Corner-stone , Pearl , Rock , Fire , Waters , Gold , Milk , Wine , Oyle , Fountain , &c. 3. Ecclesiastical : As Altar , Ark , Attonement , Tabernacle , Temple , End of the Law , Offering , Mercie-seat , Passeover , Propitiation , Righteousness , Resurrection , Sacrifice , Scape-goate , &c. 4. Political : and that 1. Peaceable ; as Covenant , Waye , Peace , Scepter , Eye-salve , 2. Martial ; as Ensign , Ransom , Standard , &c. 5. Oeconomical : as Corner-stone , Door , Foundation , Key of David , Ladder , &c. 6. Artificial . 1. Typical : As Brazen Serpent , Tabernacle , Temple , &c. 2. Emblematical . 1. Peaceable : for health , ease , honour , &c. Bread , Eye-salve , Robbs of Righteousness , Oyntment , Scepter , He makes his People as Pillars , &c. 2. Martial : as Polished shaft , &c. SONG VI. THE SAINTS DELIGHT , Or the PEARLE OF PRICE : Wherein Christ's Transcendent Excellencies are comparatively demonstrated ( having treated of them absolutly before ) so that all things else compared with him are found to prove but empty vanities , but dung and loss , Phil. 3 : 8. and CHRIST is found to be Superlatively Excellent , and to be the Compleet , and Adaequate Object of the Love , Desire and Delight of rational Creatures . To be sung to the Tune of You minor beauties , &c. THE FIRST PART . 1. YOu a Seraphims and higher Pow'rs , Throns , Cherubins and Angels all ; You Ministers in several Towrs , Though you be Sp'rits Celestial , What are you ? what are you ? b Yee serve LORD JESUS at a call . 2. Great Luminaries , Sun and Moon , You radiant Starres in Heavenly sphears ; You serve both day , at night and noon , And give influx as need requires : What are you ? &c. c When Sun of Righteousness appears . 3. You Gold and Silver , Diamonds , Rich minerals for man's device , Yee Rubies , Saphires , Precious stones , Which please mens fancies that are nice ; What are yee ? &c Yee 'r nothing to that Pearle d of price . 4. You stately Firre and Cedar tall , You fruitful Vine , and Apple rise , You Myrtle , Cherrie , Cypress all And Laurel that decides the strife ; What are yee ? &c. e What are you to the Tree of life ? 5. You Violet and dainty Rose , Solsequium , and the Lillie fair , You fragrant flowers fitt for the nose , Delighting eyes with colours rare : What are yee ? &c. f Our Sharons Rose surpasseth farre 6. You ramping Lyon , Elephant , Yee Horses with your stately pace , Yee Harts that for the Waters pant , Yee Goats and Gray-hounds are but base , Yee 'r naught to Christ that valiant , That Lyon of g Jehuda's race . 7. You Man that is God's Master-peece , Among all Creatures hast no peer ; Thou art the rarest Artifice , h And to Jehovah comes most near , What are you ? &c. i When second Adam doth appear . 8. Yee mighty Monarchs that do sway The Scepter , yee 'r but flesh and bone : . k Yee 'r Gods , but I 'll be bold to say , Like men you shall dy every one . What are yee ? &c. When Heav'ns King sitts on the throne . 9. Yee Potentats and Noble Peers , Yee stoup when Princes do but frown : Yee have great Pomp for some few years , l But suddenly yee are cast down . What are yee ? &c. The Saint he wears the Noble Crown . 10. Yee Learned Doctors with your books , High Contemplations you do teach , m Your doctrine flowes like muddy brooks , The shell of knowledge you but reach : What are yee ? &c. n When Christ from Heav'n doth wisedom preach 11. Yee grave Divines , yee Starres of light , Yee Watchmen and the Steward 's true , Ambassadors to God of light , o The subtile heart yee cannot know : What are yee ? &c. p When Christ comes down with glorious show . 12. Yee great Physicians , who relieve The body from tormenting pain , Some sickness fore your selves doth grieve , And cannot recall life again : What are yee ? &c q When Death comes all your labour 's vain . 13. Yee Jurists that are Vers'd in law , r Yee cannot rectify the State , Nor one poor Soul with pleading draw , From Justice throne , or pluto's gate : What are yee ? &c. s Christ is the Pleader , yee but prate . 14. s Yee that Prognostick by the Starres , The change of nature and of State , Can yee prevent tumultuous Or can yee alter your own fate ? What are yee &c. t When Christ inverts both day and date . 15. Yee Men of warre with Sword and shield , With mind heroick , strong and stout , Like Alexander in the field , To conquer yee do never doubt : What are yee ? &c. u He 's valiant , that doth Satan rout . 16. Yee Navigators , that traverse Remotest Indies East and West , With wings of Icarus commerce , And Eolus makes all your haist : What are yee ? &c. Yee perish by a stormy v blast 17. Merchants that compass Sea and Land , The Pyrats you do oft bereave , w One Soul from Pluto's cruel hand Though you be rich you cannot save ? What are yee ? &c. Let me have Christ no more I crave . FINIS THE SECOND PART . Holding forth the emptiness and vanity of all sublunary enjoyments , by general arguments taken , from the common nature of all created comforts , with a transition to the next treatise . 1. HEalth , Beautie , Strength , 1 yee are but flowers , Soon withered with a stormy blast , Decrepit age and sicknes-showers , To dust makes you return in haist : What are yee ? &c. x Christ is my choice , for he is best . 2. You flattering Fortune with your smile , y Whose savour filleth all my fails , z Your change will shortly me beguile , I do not prize your prosp'rous gales : What are you ? &c. a Christ is the friend that never failes . 3. 3 You glist'ring Gold and Silver bright , Which Mortal men do so desire ; You precious Gemms that shines with light , You Carbuncle , that 's like the fire : What are you ? &c. It is for Christ that I aspire . 4. 4 You honours that do men advance , The Rustick fears , your threatning rod ; In Orbe of State yee give a glance , And Idoliz'd b as if a GOD : I count you all c ane Atome small ; If Christ with me make his abode . 5. You friends and Fav'rits that are great , I will not on you much rely : Yee love to day , d to morrow hate : And wher 's your help when that you dy : What are yee ? &c. e When friends forsake , He 'll heare my cry . 6. Yee Children are but pleasant toyes , Delighting Parents when you prate , Some sickness grieves , some death destroyes , And some of you do prove ungrate : What are yee ? &c. Yee 'r good , but yet inferiour joyes . 7. 7 Yee sublime notions and acute , That reach both deepth and starry sky ; Before the Judge yee 'r turned mute , f If grace you do not sanctify : What are yee ? &c. g Christ is that wisedom from on high . 8. h You sumptuous fare , delicious Wine , You Indian fruit that 's bought so deare : You flattering Venus fair and fine , That doth the vitious wanton cheer : What are you ? &c. i When Sun of Righteousnesse drawes near . 9. You Purple robes and Cloath of Gold , Whose Mother is the brute and dust , You 'r cast away , when you wax old : Your borrowed beautie soon doth rust : What are you ? &c. k The wedding garment is my trust . 10. Yee gilded trifles more or lesse , l Can yee your comforts Eternize ? m Can yee Man's happiness increass , When Man yee do not equalize , What are yee ? &c. n Let me have CHRIST , He will suffice . 11. Then I 'll conclude with Solomon , Created comforts all I see , Are emptie trifles every one , o Nothing but vexing vanity : What are yee ? &c. When CHRIST appears in Majesty 12 No more than can a Circle round The sharpe Triangle satisfie ; No more my heart , p all that 's here found , But ever - Blessed Trinitie . What are you ? &c. When Christ comes with his rich supply . 13. They 're finite things , that 's here below , My Soul , it sues for more and more : A Spiritual object you must show : And I must have some richer store . What are you ? &c. When Christ comes with his heavenly glore . 14. Nothing abides in constant frame , g Ev'n like to Proteus , or the Air , Or changing Moon , no houre the same ; Them to the Dew I may compare : What are you ? &c. When Christ comes with his treasure faire . 15. To morrow sick , to Day in health , To Day I 'm bound , to morrow free ; To morrow poor , to day in wealth : To Day I 'm Low , to morrow high . What are you ? &c. When joyes come with eternity ? 16. You crazy comforts are but mixt , With as great crosses at your best ; You 'r blazing Starres , and are not fixt ; You 'r trifling toyes that have no last . What are you ? &c. r When Christ comes with eternal rest ? 17. But now the s Day-Starre doth appear , Above th' Horizon it doth rise : s The Sun of Righteousness drawes near , With light and life down from the Skies : What are you ? &c. When this fair soaring Eagle flies ? 18. You 're broken Cisterns less and more , That living Water cannot give : You cannot give me grace and glore , That ever blessed I may live : What are you ? &c. But broken reeds you all do prove . FINIS . SONG VII . HONEY-DROPS , OR CHRYSTAL-STREAMS , Containing A Bundle of precious promises , full of Soul-ravishing comforts , purchased by CHRIST , and belonging to Beleevers in the Estate of Grace . SECTION FIRST . The grand and comprehensive promises of GOD Himself , of Christ , and to Inherit all things , and the un-changeablnes of Gods goodness , with the Souls use of all . 1. OF Gods great goodness now I 'll sing , I will his mercy praise , For to extoll Jehovah King A quiv'ring voice I 'll raise . I 'll be thy a God , Thou sayst , O LORD , This promis'd is to me : What highest Heaven can afford I will vouchsase on thee . 2 For this poore Earth thou needst not care , Thou shalt inherite b all : With Christ my Son thow shalt be c heire , In glore celestial . O' Pause d my Soul , and be amazd At this transcendent grace ; And for thy vileness be abas'd , be sure to make thy peace . 3. Oh what am I but sinful dust , And shall I have such store Of riches , that shall never rust In that Eternal glore ? I st ' not enough , I 'm not in hell , Tormented in that fire ? For oft did I thy voice repell , Provoking thee to ire . 4. And shall not onely thou releive Me from th' Insernall lake , But also promisest to Give Good things for mercies sake . And shall I not have onely crumbs Which from thy table fall : But more than all the richest summes Of Gold and silver all . 5. And shall it not suffice to give What creatures can afford ? But thow wilt have me for to live ; Ev'n with thy self O LORD ! Shall God then be my e portion ? His wisedom to direct ? His goodness for Compassion , His pouer to protect . 6. His holiness to sanctify ? His alsufficent store , Me to provide with rich supply ? Blest be my God therefore . Shall his high habitation , Even be my dwelling place ? And shall his f creatures every one Make way for my solace ? 7. Shall His brave g Angels me surround , And guard me from all ill ? O this great mercie Hath no Bound ! Sing praises then I will. O then , h my Soul let all thy strength And faculties each one , Be consecrat to God at length For His salvation , 8. Thy time and talent then bestow , His name to Glorifie ; Who did to thee such mercie Show , Praise Him most cheerfullie . But as this mercie 's i great and free , So doth it still endure , Most firm and sure k t' eternitey , None shall their Soul injure . 9. A woman l may forgetfull be Of Infants to her born ; But though she would , yet will not God Me leave to be forlorne . The m mountains may removed be : The day and night may change , The Hills be cast n into the Sea : Though Heaven and Earth do range . 10. Yet sure will He , most tenderly , His precious Saints embrace . In spight o of hell , they shall prevail , And see His glorious face . I 'm grav'n p upon His Palmes , Therefore I 'll not forgotten be ; Though I were q ev'n at deaths dark vale , It shall not terrifie . 11. His wrath r may for a moment last , To chasten me for sin ; Yet everlasting kyndness , I , And favour hope to find . Then I 'll begin to banish sin , Contemning wordly toyes ; with wings I 'll fly and soar on high , Seeking for heavenly Joyes . SECTION II. Promises of Privative mercies , anent afflictions Or tribulations , either to preserve Gods people from them , to support under them , to sanctifie them , and deliver out of them . 1. WIth rods of a men I 'll thee correct , But yet my special love I 'll never fully from thee take , But gracious will prove ; Yet altogether will not I Permit the for to want A chastening b Rod , lest thou deny Thy God and Covenant . 2. Thou knowest , this is the way I took , With all my Servants dear : As in the Sacred Scripture Book , Thou mayest both read and hear . Thou hear'st that Abel , Moses , Lot , David and Daniel , Did meet with persecutions hot , But now they with me dwell . 3. No saint so pure , that wants all sin , And sin I alwayes hate : Then I must purge him c from the tin And make him loath the bait . One Son I d have , that never sinn'd , Yet he must bear the cross : How thinkst thou then to be exeem'd That 's full of sinfull dross ? 4. I 'll either keep thee e from the pain , Or strengthen f thee to bear . Affliction shall not prove thy bane , The curse g thou need'st not fear . I 'll sanctify to thee the rod , A blessing it h shall prove ; That thou may'st learn to fear thy GOD , And never from him move . 5. One Antidote i it is for sin A corrosive to cure : A purging k portion is therein , To make thee clean and pure . I 'll l wean thee from the world thereby , That clearly thow mayest see There is no Happinesse , but I And heavens felicity . 6. Afflictions m fire must thee refine , And trie thy Christian grace : Therefor see thou do not repine , If thow wouldst see my face . Affliction n makes thee mynd thy God , Before thou went to stray : O come thou then and kiss that Rod , That leads in Heavens way . 7. This keeps thee o from the fire of hell , This quickens p all thy grace : This makes thee q sympathize with all Who want their due solace . This puts thee furth to r read and pray ; And watch against thy sin , This keeps thee from s a dreadfull day ; That favour thou mayest find . 8. This makes thee s mercy more to prize , And then with thankful voice , Thow'lt praises to thy God devise , With all melodious noise . And even in midst of all thy tears , I will thee recreate With Cordials , so that all thy cares Shall quicklie be delete . 9. When all this work is done , t then sure My rod I will remove ; For now performed is the cure In mercie much and love . Th' event u shall alwayes prove full Good , The Crown is by the Cross. Thou shalt at last find , that indeed Thou didst sustain no loss . 10. I out v of darkness can bring light ; Of bitter I bring sweet : Confusions all w I order right , And do that which is meet . The' Chymist doth of stones extract , Liquors medicinal ; The sharpest crosses I will make Ev'n for thy good befall . 11. My wisdom , pow'r and goodness great , My truth and justice pure , By this they alwayes Glory get , Therefore thou must endure . Cast thou x thy burden on the Lord , And he shall thee sustain : O praise Him all with one accord . His grace doth still remain . SECTION III. Promises of spiritual and eternal blessings , being the principal positive mercies . 1. Come and admire the crystal streams Of overflowing grace ! Admire the radiant rayes and beams Of this fair a Phebus face ! He 's b Ocean-full : His Treasure great Is inexhaustible ! The matchless mercies which I got , Are inexpressible . 2. He 'll freely pardon all my sins , He will make up my peace ; My blessed LORD will favour win , Through His abundant grace . For honour , He 'll adopt c me sure , To be the great Kings Son : Yea Kings d and Priests Advanc'd shall be Beleevers every one . 3. I 'll be a e Pillar in GODS House : A new Name will he give , And white Stone for absolviture , That I may ever live . With Gold f of grace He 'll me inrich , With robs of righteousness He will me cloath , and this excells All Silk and Sattin dress . 4. The Man of sin He 'll mortifie , He 'll wholly me renew : With his good Sp'rit He 'll Sanctify , With grace He 'll me endow . He 'll take from me the g stony Heart , A new Heart will he give : So from his Laws I 'll not depart , And ever blessed live . 5. My h Judgement he will so renew , That I shall then discern What e're he in his word doth shew ; I i will delight to learn. My will shall to the best incline : My conscience k shall be pure : Nothing but objects all divine , My Soul shall then endure . 6. I 'll serve God l with a filial fear : I 'll love m God and his way : His Saints n to me shall be most dear , Who do his words obey . I 'll mourn for sin , I 'll hate the same ; I shall rejoyce o to see All men extolling Gods great name , With Zeale and fervencie . 7. I will rejoyce to find my LORD , For my great portion . My hope I 'll fix upon his word , Which brings Salvation . I 'll Blush t' p offend my Heav'nly King : My q anger 's turn'd to zeale . I shall oppose each sinful thing When grace it shall prevail . 8. Faith , Hope , and charity will he Into my heart infuse ; With Righteousness and piety , So his way will I chuse . The Rubies r ar but Rubish , naught ; The Saphir's not so fine , As , is the saint from Heaven taught Adorn'd with grace divine . 9. s If I be blind and cannot see , His Eye-salve shall me cure ; If I be Deaf , He 'll open eares , His Word and Sp'rit to hear ; If I be Lame , He 'll make me go Into the wayes of GOD ; His suppling s Oyle keepes me from toyle , And makes me walk abroad . 10. If I be Tongue-tyed , He 'll unty My tongue , that praises sing I may even to Eternity , Unto JEHOVAH King. Both milk t and wine he will afford , And Manna for my food : With Crystall-streams He 'll me refresh I 'll want u nothing that 's good . 11. So then with GOD , is made my v peace , With men and Angels w too ; Each creature x then shall me embrace , And all their service do . Access I have y to throne of Grace , My Prayer z he doth hear : The smilings a of His blessed face Doth all my spirits cheer . 12. Assurance b fills me so with joy , That I cannot express ; I 'm sure nothing can me annoy , No Creature more or less . My Burges bill c with heav'ns quill Is so confirm'd to me ; From Satan , sin , I 'll fear non ill , Though they great tyrants be . 13. The moral Law with threate and frown , And with its rigid strain , Brings me no d condemnation , No curse , no pinching pain . And for the e Ceremonial rite , It never hath me ty'd : For CHRIST fulfilled all of it When on the Cross He dy'd , 14. Indifferent things f they do not bind , If there no scandal be : I may , or not , if that I find No breach of Charitie . Pale death who is of terrours King unto the reprobate , CHRIST hath of him bereav'd g the sting , I shall him soon Defeate . 15. Death 's but to me a gate h therefore , And passage unto rest , And Harbinger to Heaven , to Gloir ; Which is of all the best . So shall I in that Heav'nly i quire For ever blessed Live : Fulness of joy at his right hand For ever will he give . SECTION IV. Blessings Temporal , with the Christians confidence and Holy Resolution , upon the consideration of all these gracious promises . 1. THe spacious Earth a is all the LORDS , And all that it contains , What e're the Universe affords , And all that there remains . I 'll make all b creatures serve thy turn : For I 'm their Soveraigne LORD , I 'm Lord of Hosts why should'st thou mourn , They all obey my word . 2. Life , c Honour , health , with ease , and wealth , Prosperity and peace , Thou shalt enjoy , and ay endure , Thou and thy blessed race . Here profit , pleasure , honour 's joyn'd , what more can any crave ? From Grace to Glory He 'll conduct , And never He his leave . 3. I 'll triumph d over hell and death , Ov'r sin and Satan fly : I 'll trust in God , whill I have breath , To have the victory . My Foes he 'll trample all alongs , My sin he 'll doe away : My sorrows he 'll turn into songs ; Faint feare shall fly away . 4. My wayes I 'll mend : I 'll blush t' offend Against such matchles love : I 'll suffer all , e though he me call With martyrdom to prove . For when this clay f is past away And turned into dust , To mansions high he 'll make me fly , In Him I 'll ever trust . FINIS . SONG VIII . THE PATH-WAY TO PARADICE , OR THE POURTRAITURE of PIETY , By Patterns and Precepts , Containing a Christian Directory , how to come to CHRIST , so as to find him , and Eternal Salvation by him . Method of this Song . In the first part of it , are Exemplified all Christian Duties , as they were practised by the most Eminent , Pious , and Zealous People of GOD , as they are recorded in the Scripture of the Old and New Testament . In the second part , are set down the several duties themselves , both for mater and manner , &c. To be sung to the Tune of that which is called Cromlicks . The first part of the best Patterns or Examples . 1. SInce richest treasures all In Christ are a found , And I 'm by Adams fall , Wretched and bound ; I 'll to b Immanuel , My sins and sorrows tell , My woes I will bewail With mournful sound . 2. I will go search and c try . My former wayes . With grief I 'll mourn and pray For mispent dayes . d Take off iniquitie : Receive me graciously : So will I render thee The Calves of praise . 3. I e will with Abel give The best I have . f I will with Enoch live , Pious and grave . And though the World stray ; g With Noah I will stay , And walk in perfect way ; Thou shalt me save . 4. And with good h Abraham , That faithful Man , Who from his kindred came To Canaan : I will ev'n at thy call , My comforts great and small i Disclaim : though Isaac fall , Faith conquer can . 5. k With Jacobs Prayer bold , I will address , The Angell for to hold , Till He me bless . l With Joseph sin I 'll fly , Though mortals do not see : m For thy Alseeing eye beholdeth this . 6. n With Job that great Divine When He was prest , I 'll not at all repine : Patience is best . As Moses o meekness had , when he was hard bested ; This way I will be led To Heav'ns rest . 7. p Caleb and Joshua Keep straight with GOD. q Phineas stood not in awe , Sinners He trod . When his zeal waxed hot , He slew and spared not : For his reward He got , A firme abode . 8. With Samuel from a r Childe I 'll consecrate , With Spirit meek and milde , I 'll seperate All I have for the LORD , What my Soul can afford : As from His sacred word Precepts I gat . 9. s With David I 'll thee call My Portion . In Earth and Heaven all Thou' rt He alone , Whom my heart doth desire ; As with a flame of fire , Faith , love and zeal conspire , O matchless one ! 10. s As chased Hart he pants , After the Streams ; So my Soul when it wants The warming beams Of Divine Majesty : It thrists exceedinglie , Till it find some supplie , Down from the Heav'ns . 11. t Long didst thou knock and call Both night and day : Oft did I thee repell , And drive away . u Justly mightst thou depart , And my poor Soul desert . Making me find the smart , For I did stray . 12. v But now I know thy voice , Sweet Jesu stay : w Thou art my only choice , Help now I pray . I 'll sleep no more in sin , But now I will begin x And strive that prize to win , Oh that I may ! 13. y Though men me stop and lett And take my veile ; Though they this body beat , And make it quell : Though I should wounded be , z Though nail'd unto a tree , a I 'll ever follow thee , IMMANUEL . 14. b In Sack and Sable suite , Sad sighs I 'll send . Fast with the Ninivite , My wayes I 'll mend . With Ephraim I 'le bemoan , My sins with sigh and groan , Trespasses every one ; Thou 'lt favour Lend , 15. c Unworthy wretch am I , That my poor roof Should thee lodge ; but I 'le pray , d Helpe unbeleef ; e So shall humility Advance to dignity , When peevish pride must fly And stand aloof . 16. f Give me faith , that I may But touch thy hemme ; This will my grief allay , My bleeding stemme . This shall me well restore , From all my sickness fore ; And I will then adore Thy glorious name . 17. I 'le with the g Virgins wise My Lamp prepare ; At midnight for to rise With loving care , To meet Christ who is mine With Oyle of grace Divine , h Light of my works shall shine O Phoebus i fair ! 18. With Simeon k when I find Christ and his grace , Leaving the World behind l I 'le with the Prodigal Turn , for my want doth call : My Father Pitty shall And send release . 19. With the poor m Publican , I 'le mercie crave , As a Poor wretched man , Or as a slave . I 'le bring the widows mite , I 'le knock at Heavens gate , CHRIST will have mercy yet My Soul to fave . 20. n The Contemplation-Tree , I will ascend : That I may Jesus see He 'le me defend , Against the enemie , That is both fierce and slie ; That Dragon He 'le defie , And succour send . 21. Come down Zacheus then , He will reply : Thou' rt a beloved Man , I 'le not deny : This Day I 'le with the dine , I 'le give to thee and thine Salvation : Thou art mine , I 'le with thee stay . 22. o What goods I purchas'd have By force or fraud ; I will restore againe ; Thou 'lt me applaud . I 'le give of what is mine To the Saints who are thine , Such as in sorrow pine , Thy name to laud. 23. p With true Nathaniel That Saint indeed , In uprightness I 'll deal , So shall I speed : For thou requires the heart , Which is that Noble part : O do not thou depart , My chiefest good . 24. q With the Centurion . T'le fast and pray : Almes also will I joyn , Then I will say : Do thou this offering take Though it perfection lack O do not me forsake , Nor cast away . FINIS . THE SECOND PART . Containing especially the matter , and gracious acceptable manner of performance of Christian duties . VIZ. They must flow from right principles of faith , fear and unfeigned Love of God , together with a perfect detestation and abhorrency of sin . 2. For the right end , to wit , The Glory of GOD , the good of others and Salvation of our own Soules . 3. In the right manner , to wit with Sincerity or Vprightnesse , Humility and Self-denyendnesse , Alacrity , Readiness , and Cheerfulnesse , Zeale and Forwardness , Constancy and Perseverance : All which are partly delivered in the former Examples or Paterns ; but here again repeated in precepts . 1. HOw shall I thanks requite For such a grace ? a Can what is infinite With grains encreass ? b My goodness not to Thee Extends , for why I see Thou art still giving me , c Yet hast no less . 2. Yet Thou' rt pleas'd King of Kings To condescend , Poor begger-underlings Thy favour lend ; d Lost Angels passing-by . And choosing such as I , Thy name to glorify , World without end . 3. e Give then what thou requires , It shall be thine . I 'le do what thou desires And not decline . f My self I 'le consecrate , To serve without a date ; Then I 'll at Heav'ns gate , In glory shine , 4. My heart I 'll give to Thee , g Thou lovs the same ; h My tongue shall magnify Jehovah's name . i Adoring eyes behold The Sea and Earthly mould , The shining Starres as gold , In stately frame . 5. I 'le give my ears to hear Thy Sacred word ; All trivial toyes forbear , That men afford . I 'le give my hands to do All thy commands most true , k As my Baptismal vow Binds me O LORD . 6. I 'le to l thy Precepts all Have great respect , By thy grace never shall , Thy Lawes neglect ; No duty tedious call ; No sin will I think small : But answer at a call , O LORD direct . 7. GOD shall be of my choice , The object chiefe . I 'll hear my nighbours voice , And give reliefe . As my self I 'le him love ; I 'll act for His behoofe , My bowels for him move , That 's Christian-proofe . 8. I will my self m apply n thy name to know . My self I will deny , And Earth below . I will have high esteem Of Thee , and fear thy name . Of my sin I 'le think shame And not approve . 9. In GOD I will delight , In Him rejoice . Call on Him Day and night , With weeping voice . I 'le burn with fervent zeale ; Sing sweet as Philomel To His Praise , I 'le not fail With joyfull noice . 10. When He bestows on me His Precious things ; I 'll make my praises fly On soaring wings . And if His Chast'ning Rod On me do make abode ; I 'le see the hand of GOD , As David sings . 11. With David I 'le be dumb , It is thy hand ; Submissive will I come , At thy command . With Job then will I say o I'ts Thou who takes away , Blest be thy name for ay● In Israels land . 12. All Idoles I abhorre , Thou dost the same ; I with my heart adore Thy glorious Name . All whereby thou art known Shall be above my own : So shall thou never frown ; Thou loves this frame . 13. I 'le keep thy Sabbath well : This is thy Day . Thy wonders I will tell . My vowes I 'le pay . Thy word and Sacraments , All holy Ordinance , With zeal I will advance ; This is thy way . 14. I will no man injure By force or slight : Never shall I endure To wrong his right . His life and safetie , His goods and chastitie , His Name advance will I , As in thy sight . 15. Thou promisest reward To Piety . Hells fire thou hast prepar'd To terrify . The first is to alure , The other must endure All , who are not found pure T' Eternity . 16. I 'll not for meere p reward Sent from above ; Nor yet for Hell prepar'd Sin disapprove . These things shall never be Prime motives unto me ; But I will follow thee , q Out of pure love . 17. Give me that gracious r Oyle I 'll run thy way ; Serve without any toyle , And never stray . s I 'le cheerfully go on , Through thy great strength alone : So that prize shall be won , At judgement day . 18. If I be quite s profane , Without all grace ; If Laodicea's frame My heart possesse ; Thou l't never me receive , But with the World leave : Fervent zeal I must have Else no solace . 19. t I will deal prudently In perfect way : For though I zealous be , Yet I may stray ; u As Jews in ignorance , v As Peter's sword did glance , w Or he and John advance When they did pray . 20. I 'le x Circumstantiat My sharp rebuke : Good counsel such as that In Sacred book . y I will distinguish well , 'Twixt circumstantial , And * grounding truth , my zeal , So will I look . 21. z External duties Must still give place ; Mercy not Sacrifice , Sayes love and grace . I cannot too much love , Nor yet too holy prove : a Weak bodies yet may move Imprudent pace . 22. b All disputs frivolous I will avoid : c Though I were Righteous , I 'll banish pride . So prudence with my zeal , Thus will I temper well . And I will with thee dwell , O gracious guide . 23. This I take to be mean'd By Solomon ; When in his book he penn'd This caution ; Where men forbiddeth he d Too righteous for to be , But all profanitie Hence and be gone . 24. So with prepared e heart f I 'le watch and pray : I 'll not from thee depart By night or Day . Till my LORD from the sky g With troopes of Angels fly h Then wo and misery Shall flee away . FINIS . CHRISTIAN MEMENTO'S , MEMORANDUM'S , Or Meditations , To be affixed to several parts of the House , as a help to Mortification , watchfulness and continual Communion with GOD. Deut. 6. verss . 6 , 7 , 8 , 9. And these words which I command thee this day , shall be in thy heart . 7. And thou shalt rehearse them continually to thy Children , and thou shalt talk of them when thou tariest in thy House , and when thou walkest by the way , and when thou liest down , and when thou risest up . 8. And thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thy eyes . 9. And thou shalt write them upon the Posts of thine House , and upon thy gates . MEMENTO I. A Memento to be affixed by the Door , and to be read , before we go abroad about our secular imployments . 1. REmember , Man , before thou pass the Door , That GOD hath granted thee another day . He gave thee Health & Peace the night before , Or , Hellish Fiends had cach't thy Soul away . More time thou hast , thy talent to improve ; Ev'n for His glory who thy Maker is : Let Him then be the Object of thy Love ; And let not transient trifles after this . 2. Thou' rt stepping out into a world of sin , Where Satan slie is still preparing snares ; O then beware of His deceitful gin ; Lest He by slight Surprise thee unawars . No State , no Calling , Sexe or Age is free : No time , no Place , but Satan Seeks to stain . And , ah , alace , too prevalent is He : Watch , watch & pray , that pure thou mayst remain . 3. Let thy GOD's glory , be thy chiefest aime ; His Holy Law the rule of all thy way : His Saints thy fellows , then I may proclaime , Thou shalt have peace and succes all the day . But if thou do thy gracious GOD forget , And with Loose reins thou let thy fancy range , Then wonder not , if GOD thy Labours lett : Thou meets a cross , it is not very strange . 4. Thou 'lt see the broad way full of wretches vile , Toiling themselves their own poor Souls to damne , Not minding Death or Judgement , Heaven or Hell ; Nor yet the end why to the world they came . Some are profane , and loose , some beare a shew Of Godliness , without the power of grace : Some Hereticks a vile erroneous crew ; Some with their factions trouble Zions peace . 5. Some Laodiceans , neither cold nor hot , They 'r neither friends , nor yet CHRISTS open foes : Into such wayes , I pray thee enter not , And so thou shalt escape their dreadful woes . Commit thy way to GOD , Hee 'll thee direct ; In all thy wayes , see that thou , on Him call ; And thus a blessing , thou may'st then expect From GOD Almighty , comforts great and small . 6. In thy converse with men , see thou be just ; Give thou offense to none by force or fraud . Loss not thy GOD for Gold , which is but dust : Or CHRIST in Judgement will not thee applaud . Spend all this day , as if thou hadst no more . Be ready alwayes , when the LORD shall call : Thou shalt be heire of everlasting glore ; With joy and peace where CHRIST is all in all . II. A MEDITATION or MEMENTO To be affixed on the Window . THe Sun-lights glorious to our mortal eyes , When from the Heav'n He doth disperse His rayes . If such a light the Creature doth transmit , How glorious then is He who formed it ? If Heav'ns pavement be so richly deckt . With precious gemmes ; O what may we expect In upper roomes , where is the dwelling place Of Seraphims and Saints ; O great Solace ! Light of the Word take thou to be thy guide , In light , for ever then thou shalt abide : Where CHRIST our light , our life , our joy & peace Shall with transcendent glory crown thy grace . III. Another MEMENTO or MEDITATION for the Window . THer 's light AEthereal , * and ther 's light by Art ; Ther 's light of Joy and knowledge in the heart : The GOD of light do thou with heart adore ; And He shall bring thee to the light of glore . The works of darkness do thou ever flee : And Hellish darkness shall not trouble thee . IV. A MEMENTO or MEDITATION , to be affixed at the head of the Table . THou may'st well know by these thy fresh supplies , Thy body 's brittle , and at last it dies . This earthly food doth hastily decay : Seek for that meat , which doth endure for ay , That Heavenly Manna which can thee revive , Though thou wert dead , and make thee ever live . V. A MEMENTO or MEDITATION to be affixed on the Muse or Study-house-door . Amice quisquis huc venis , Aut agito paucis , aut abi , Aut me laborantem adjuva . GOod friend , when e'r thou comes to me , Do not thy words then multiply ; But help my work , if that thou may ; Or else be gone and post away . Our life is short , our work is great , Of our abode we have no date ; Great need have we to watch and pray , And fix us for the latter day . VI. A MEMENTO or MEDITATION For the Chimney . IF thou wouldst shun the Fire of Hell : Then , seek the Godly fire of * Zeal . VII . A MEMENTO To be affixed on the bed , for Nocturnal MEDITATIONS . I. THy bed's ane Emblem of the grave , Thy sleep resembles death : The bed-cloaths like thy winding-sheet , When GOD doth cut thy breath . Thy lying down's interring like ; The darkness like the shad Of sepulchers , and so the worms Like fleas about thy bed . 2. The midnight's like securest times . Before the latter day ; When mortals shall increasse their sins , And zeale doth quyt decay . Cock-crowing's lyke the Trumpets sound , Which all the World shall hear ; When faith on Earth shall scarce be found , Then , Judgement draweth near . 3. The dawning or the morning sky , Is like those lightsom Signs , When Christ our King is drawing nigh , With healing in his wings . The rising Sun is like that time , When Christ the King of glore , Shall come with all his glorious train , And time shall be no more . 4. Who shall the godly then solace , And free them of their pains , And give them pleasure , joy and peace , Which evermore remaines . But those who dally with their sins , And do GOD's Law despise , Their woe and torment then begins , They did not mercy prize . 5. Then , enter not into thy bed , Let not thy Soul take rest ; Till that with GOD thy peace be made : This is thy only best . This night may be to thee the last , Mind , mind mortality . Thy sleep may , e'r the night be past , With death continued be . FINIS . Notes, typically marginal, from the original text Notes for div A42565-e930 * General Major Monk , afterward called Duke of Albemarle . Notes for div A42565-e1260 * And so the People of Israel , by way of Prophetical anticipation , are made to sing out their own ● & acknowledge the Justice of GOD in inflicting deserved plagues . Notes for div A42565-e2160 * Conspituous tokens . of GODS special presence in Solomons Temple . † Alluding to the inscriptions of some Psalms , which say to him that excelle●● &c. ‡ The Author had the work of Redemption described in the figure of a Tree , but could not get printing for it at the time . Notes for div A42565-e2840 a By Baptismal vows and afterwards . b Enumeration of mercies Spiritual and Temporal , positive and privative . c Ezek. 16 : 3. Eph. 2 : 1 , 2 , 12. d Mercies privative , or deliverance from all evils . e Incorrigibleness under the rod. f Mercies Eternal . Confession of Sin. Slighting of calls and warnings . Acknowledgement of Sin in its quantity and quality . Acknowledgement of Sinne in its quantity and quality . Extolling of Gods mercies and recourse thereto . A great occasion of the Sinners straying is bad example . Vicious extremities of the times . * 2 Cor. 11 : 14. * Mic. 6 : 8. Matt. 23 : 23. Notes for div A42565-e5270 a Some dawning or glimmering light of comfort to a fainting Soul from the consideration of GODS mercy . b Eph. 2 : 12 , 13. c Gods wisdom , power and goodness are three great pillars of a Christians considence . d Psal. 27. ult . Psal. 130 : 5 , 6. e The Souls resolution to waite . f Mat , 7 : 7. g The incomprehensible greatnes of Gods mercy . h Psal. 51 : 1. — 40 : 5. i Rom. 11 : 33. k Psal. 36 : 5. j The freenes of Gods mercy . Isa. 55 : 1. Hos. 14 : 4. m Ezek. 16 : 3 , 4 , 6. m Misery , the fittest object of mercy . n Psal. 51 : 8 — 38 : 2 , 3. o Isa , 35 : 5 , 6. Rev. 3 : 17. 2. Tim. 2 : 26. Fulnes of Gods mercy . p Psal. 103 : 11 , 12. Exod. 34 : 6. Absolute promises . 1. Sending a Saviour . q Gen. 3 : 15. Isa. 7 : 14. A Saviour is sent to ane ungrate World. r Mat. 15 : 27. 2. Calling of the Gentiles being Idolaters . s Isa. 54 : 1. — 42 : 6. s Eph. 2 : 12 , 13. t Isa. 54 : 1. u Rom. 17 : 17. v Ezek. 11 : 19. 36. 26. 3. To take away the stoney heart . w Ezek. 36 : 26. Jer. 31 : 33. 4. To extend mercy to those who require it not . x Isa. 65 : 24. y Isa. 9 : 6. * To wit , those promises . z Isa. 55 : 1. Mat. 11 : 28. Joh. 7 : 37. Gal. 3 : 28. * Of the promises . a Eph. 3 : 20. Rom. 10 : 12. Jam. 1. 5. 6. 17. Eph. 2 : 4. b 2 Pet. 1 : 5. c 2 Cor. 1 : 20. The grounds of comfort and waiting . d Act. 17 : 24. Jos. 3 : 11. Psal. 46 : 7. e The greatnes of Gods promises , in promising himself . 2. Cor. 6 : 16. Rev. 7 : 15. — 21 : 3. Isa. 66 : 1. f Isa. 57 : 15. — 66 : 4. g Promise of the Spirit . h Joh. 14 : 26. — 16 : 13. Luke 11 : 13. Effects of the Spirit . i 1. Direction . Joh. 16 : 13. k 2. Pacification . Joh. 14 : 27. l 3. Information . Joh. 14 : 26. m 4. Spiritual insition . Joh. 3 : 5. — 15 : 1. n 5. Renovation . Exck. 36 : 26. Eph. 4 : 23 , 24. o 6. Consolation . Joh. 14 : 26. p 7. Confirmation and Ratification . Eph. 4 : 30. Eph. 1 : 13. q Rom. 8 : 15 , 16 , 17. 35 , 38. r 8. Protection . Joh. 14 : 26 . -16 : 13. Promise of his Son. Mat. 17 : 5. Jo. 1 : 12. * Phil. 3 : 8 , 9. 1 Cor. 3 : 21 , 22. s Joh. 14 : 23 , 26. s 1 Cor. 1 : 36. CHRIST fulness . * As a person ready to be drowned , is preserved , by laying hold on twiggs , on the bank of the River ; so a Soul at the brink of dispair , is revived by the consideration of absolute promises , and of Gods full & free mercies . * As a person ready to be drowned , is preserved , by laying hold on twiggs , on the bank of the River ; so a Soul at the brink of dispair , is revived by the consideration of absolute promises , and of Gods full & free mercies . t Luke 10 : 33 , 34. u 1 Pet. 5 : 7. Joh. 6 : 37. Psal. 55 : 22. v Mat. 11 : 28. Conditional promises . w Isa. 55 : 2 , 3. x Mat. 5 : 6. Isa. 55 : 1 , 2. y Joh. 7 : 37. z Psal. 50 : 15 Joel . 2 : 32. a Joh. 3 : 16. b Hos. 14 : 8. c Psal. 119 : 1. Psal. 50 : 23. All ascribed to Gods free grace . d Phil. 2 : 13. e Phil. 1 : 6. Heb. 12 : 2. f A transition to the treatise of CHRIST . g The Sun so called by the Latine Poets . Notes for div A42565-e8470 a Rom. 5 : 12 , 13. — 6 : 23. Gal. 3 : 10. b Eph : 2 : 8. c Rom. 8. 29. Eph. 1 : 4. Salvation decreed . d 1 Pet. 2 : 6. e Eph. 1 : 4 , 5. f Jer. 18 ; 6. Rom. 9 : 23. The devout Souls pious reflection upon the consideration of Gods free grace . g Psal. 16 : 2 , 3. b Psal. 103. 1. — 42 : 11. i Gen. 3 : 15. Redemption and Salvation revealed . k Gen. 3 : 8. l Exod , 14 : 10. 10. 1 Sam , 23 : 26 , 27 , 28. Ezek. 16 : 4 , 5 , 6 , &c. m Isa. 65 : 1 , 2 , 4. n Gen 3 : 17 , 18 , 19. o Gen. 3 : 15. p Some distinguish the Covenant of Redemption , which is betwixt GOD the Father , and the Son from the Covenant of grace which is betwixt God and Man by the Mediator JESUS , which they ground upon such Scriptures as these . Act. 20 : 28. 1. Cor. 6 : 20. 1 Pet. 1 : 18. Act. 23. comp . with Psal. 2 : 7. Eph. 1 : 3 , 4 , 5. See Dicksons therapeutica Sacra l. 1. c. 4. The promise renewed to Abraham , and the Messiss restricted to His family and ofspring . q Gen. 12 : 3. — 18 : 18. — 22 : 18. The gradual clearing and confirming of the Covenant of grace . r Heb. 1 : 1. s Dan. 9 : 24 , 25. s Mic. 5 : 2. CHRIST and Redemption by him typified by Sacrifices and Ceremonies . t Col. 2 : 16 , 17. Heb. 7. 8. 9. u Heb. 10 : 1. v Act. 4 : 12. 1 Col. 1 : 30. w Mat. 9 : 12 , 13. Mal. 4 : 2. x 1. Pet. 1 : 12. The comfortable names and titles of CHRIST , whereof see more in Song V. y Mat. 1 : 25. JESUS is the same that Joshua , that is , to save . z That same which the Hebrew word Messiah , that is anointed , Joh. 1 : 41 — 4 : 25. Isa. 61 : 1. For he was furnished with all suitable endowments to be our King , Priest , and Prophet , Psal. 45 : 7. Joh. 3 : 34. a Col. 1 : 19. CHRISTS Nativity . b Luke 2 : 9 , 10 , 15. c Luke 2 : 14 , 15. CHRISTS immaculat and wonderful conception , and Union of the divine and Humane natures . d Mat. 1 : 20 , Luke 1 : 35. e Job 24 : 4. Psal. 51 : 5. f Heb. 2 : 16 , 17. Isa. 7 : 14. Joh. 1 : 14 , Mat. 1 : 16. g Col. 1 : 20 , 21 , 22. h That is God-Man in one person . CHRIST'S All-sufficiency to remove all evil & vouchsafe all good . i Heb. 7 : 25. k Heb. 2 : 17 , 18 — 4 : 15 , 16 , l Mat. 1 : 12. m Isa. 1 : 6. n Gen. 6 : 5. Rom. 5 : 14 , 8. o Mat. 9 : 12 , 13. p Eph. 2 : 1. q Eph. 2 : 3. r Gal. 3 : 13. s Col. 2 : 14. s Rom. 8 : 1. Mat. 20 : 28. u Dan. 9 : 8. — 12 : 2. v Isa. 61 : 7. Rom. 9 : 33. w Ps. 40 : 12. x Psal. 103 : 8 , 11 , 17. y Isa. 1 : 18. z Isa. 1 : 18 , 1 Joh. 1 : 7. A transition to CHRIST'S offices . Notes for div A42565-e12100 a The Astrologues talk of the fiery , airy , earthy and watry Trigons . b Pythagoras ascribed much virtue to some numbers . c Some things Natural run by sevens , as seven Planets , seven Metals &c. Some things Political ; as the seven principal Nations who have had the greatest sway of Government in the World , as Chaldeans , Persians , Grecians , Romans , Saracens , Goths , Turks , &c. Seven Mountains whereupon Rome was built . Seven Governments in Rome , &c. Some things Ecclesiastic or Theological , as the seventh day a Sabbath , the seventh year Sabbatical ; seven Sabbatisms make a Jubilee . Seven Bullocks oftin Sacrifices ; seven Angels , seven Seals , seven Trumpets , seven Vials in the Revelation , &c. d Our ignorance to be supplyed by the Prophetical Office : Our distance and alienation from God by the Priestly : and our impotency to rescue our selves by the Kingly Office. e CHRIST is Priest. Altar and Sacrifice . f The order of saving sinners requires three offices , viz. 1. explaining ; 2. purchasing ; 3. applying . The Souls godly resolution . g Psal. 46 : 2 , 3 , 4. Nothing shall terrify . h That is , the Devil , Rev. 12 : 2 , 3 , 4 , &c. i Luk. 16 : 22. Heb. 1. ult . Comsorts at Judgment . k Mat. 25 : 41 , 42. l Mat. 25 : 34. The gloriousness of Heaven . m Psal. 147 : 4. The company of Heaven . n Rev. 7 : 16. Immunity from evil . o Rev. 21 : 4. p Phil. 1 : 23. Enjoyment of all good . q Mat. 16 : 19 , 20. r Rev. 15 : 3 , 4. Exercise in Heaven . s Rev. 22 : 17 , 20. Notes for div A42565-e14430 a Great Joy in Heaven and Earth at the birth of our SAVIOUR . Mat. 2 : 1 , 2. b 1 Pet , 1 : 18 , 19. c Luke 2 : 13 , 14. d Mat. 2 : 6 , 10. e I Cor. 15 : 28. A Christians pious resolution upon the thoughts of CHRIST . f The first Adam being Author of natural generation , derived into the World , sin , wrath and condemnation . CHRIST the second Adam , being the Author of a Spiritual generation , by grace and free adoption , was the Fontaine of Life , grace , mercy and eternal salvation . 1 Cor. 15 : 45. Rom. 5 : 18 , 19. &c. Heb. 7 : 25. g 1 Joh. 2 : 1 h Rev. 1 : 11. This is ane allusion to the. Greek Alphabet , whereof Alpha is the first Letter and Omega the last : So CHRIST as God , is the beginning of all things , essentially and originally , being before all things . ( 2. ) Effectively , as Creator of all things , Heb. 1 : 2. Joh. 1 : 3. So he is the end of all , first , Terminatively , as the end and scop of all , all things being for his glory . ( 2. ) Continuatively , for duration ; for after the destruction of some things and alteration of all , though all things should be annihilated , yet He should continue still the same , unchangeable GOD for ever . Rom. 9 : 5. Jam. 1 : 17. i Our prayers , praises and all Christian duties must be offered up in his name ; for in and through him , for his merits , righteousness , and intercessions they must be accepted . Rev. 8 : 3. Eph. 1 : 6. 1 let . 2 : 5. k Amen is ane Hebrew word from Aman , which in the Conjugation Hiphil , signifies to beleeve . It imports then , fidelity and stedfastness in CHRIST , for the fulfilling of his promises . Rev. 3 : 14. 2 Cor. 1 : 20. l The Revealer , Mediator and foundation of the Covenant of grace . Isa. 63 : 9. Heb. 8 : 6. — 9 : 15. — 12 : 24. m Furnished with all qualifications suitable to a Redeemer : Psal. 45 : 7. Act. 4 : 27. n Cant. 2 : 3. Affording shelter , refreshment and the sweet fruits of pardon , grace , peace , mercy , and consolation to his elect . o The Ark of the Covenant was a type of CHRIST . Heb. 9 : 4. Eor 1. As in that Ark was keeped precious monuments , such as the Pot of Manna , the Tables of the Law &c. so in Christ is found all fulnesse of incomparable excellencies : Col. 2 : 9. And as they covered the Tables of the Law , so doth Christ by his merits , rightousness and intercessions keep up the Law from bringing a curse and wrath upon us . Gal. 3 : 13. p As the Ark of Noah preserved a remnant , when the most part perished , So doth christ preserve the Elect from the deluge of wrath . q Rom. 5 : 11. r Heb. 12 : 2. a Eph. 1 : 6. b 1 Pet. 2 : 25. c Isa. 4 : 1. Jer. 23 : 5. d As the people of Israel were cured of the stings and bitings of fiery Serpents in the Wildernes by looking on the Brazen-Serpent , Num. 21 : 9. So are beleevers cured from the stings and wounds of sin and Satan by looking with the eye of faith on JESUS lifted up upon the pole of the Cross. Joh. 3 : 14. e Joh. 6 : 35 , 48 , 51. f Joh. 3 : 29. g Heb. 1 : 3. Col. 1 : 15. This is verifyed of CHRIST both in his divine nature , having the same essence with the Father , secondly in his humane nature , by his Heavenly doctrine and stupendious miracles . h Col. 1 : 19. — 2 : 9. a Heb. 2 : 10. ● b Cant. 5 : 10. c Act. 4 : 27. d Cant. 1 : 14. e Isa. 54 : 4. f Luke 2 : 25. g 1 Pet. 2 : 6. h Isa. 49 : 8. Christ is the Mediator , the principal subject and comfort in the Covenant of grace . i Isa. 32 : 2. k Isa. 9 : 6. a Jer. 39 : 9. Hos. 3 : 5. b 2 Pet. 1 : 9. Rev. 21 : 27. c Isa. 59 : 20. Rom. 11 : 26. 1. d Isa. 42 : 1. e Hag. 2 : 7. f Luke 2 : 26. — 4 : 18 : g Joh. 10 : 7 , 8. h Exo. 19 : 4. i Heb. 2 : 11. k Isa 42 : 1. l Isa. 11 : 11 , 12. All the Elect flock to Him , and delight to fight against Spiritual enemies under his conduct . m Rom. 10 : 4. n Jo. 1 : 17. Gal. 4 : 3 , 4. o Gen. 5 : 24. p Isa. 9 : 6. q Psal. 45 : 2. r Rev. 1 : 11. S Mat. 3 : 11. s 1 Cor. 15 : 20 , 23. First in order of time , first for quality , being chief , as also being the Author & pledge of our resurrection . t Zech. 13 : 1. u Heb. 6 : 20. v Joh. 4. 10. w Luke 2 : 32. x Mat. 2 : 5. y Eph. 1 : 21 , 22. z Heb. 1 : 2. a Isa. 32 : 2. b Isa. 57 : 15. c Heb. 4 : 15. d Isa. 1 : 4. e Luke 1 : 64. f Luke 21 : 2. g Mat. 1 : 25. h Isa. 7 : 14. i Mat. 12 : 40. k Gen. 37 : 28 com . with Mat. 26 : 15. l Gen. 22 : 9. with Isa. 53 : 5 , 10. m Luke 2 : 10. n Heb. 7 : 25. o 1 Pet. 4 : 5. p Isa. 22 : 4. Rev. 3 : 7. q Gen. 28 : 12. Jacobs Ladder a type of Christ and his Angels . r Jo. 1 : 29 — 3 : 6. Rev. 21 : 22. Jam. 4 : 12. S Isa. 58 : 4. s Isa. 58 : 4. t Joh. 14 : 6. u Joh. 8 : 12. v Cant. 2 : 1. w Rev. 5 : 5. x 1 Pet. 2 : 4. CHRIST is a Spiritual Stone lively in the Spiritual building of the Church , solid , durable , bruising enemies , and the chief corner Stone to joyn Jew , and Gentile into one Church , as also a most precious Stone full of transcendent vertues . y Mat. 7 : 21. — 25 : 11. z Cant. 5 : 16. a Heb. 2 : 17. b Joh. 6 : 5 , 8. c Joh. 13 : 13. d 1 Tim. 2 : 8. e Psal. 110 : 4. Heb. 5 : 6. f Dan. 9 : 25. 26. g Mal. 3 : 1. h Heb. 9 : 5. i Psal. 45 : 3. k Rom. 15 : 8. Preaching Salvation unto the circumcised Jewes . l Cant. 1 : 13. a Heb. 10 : 20. b Mat. 2 : 23. c Gen. 8 : 1. and Oh. 7. d Rom. 11. 17 , 24 e Cant. 1 : 3. f 1 Cor. 5 : 7. g Mic. 5 : 5. Eph. 2 : 14. h Mat. 13 : 26. i Mal. 4 : 2. Mat. 9 : 12 , 13. k Isa. 53 : 2. l Isa. 49 : 2. To pierce the hearts of rebellious sinners , either for conviction or conversion . m 1 Cor. 1 : 24. n Psal. 110 : 4. Priest as Mediator God-man , the Sacrifice , in his humane nature , and the Altar in his divine nature , sanctifying the Sacrifice , giving it worth , merit and value . o Isa. 9 : 9. p 1 Joh. 4 : 10. q Luk. 13 : 33. r 1 Cor. 15 : 45. s Joh. 8 : 49. s Isa. 54 : 20. 1 Cor. 1 : 30. t 1 Cor. 1 : 30. u Joh. 11 : 25. Being the Author and cause both of the Spiritual resurrection from sin , and the corporal resurrection at the great day . v Mat. 16 : 18. w Isa. 11 : 10. Rev. 5 : 5. x Cant. 2 : 1. y Mic. 5 : 2. a Heb. 9 : 20. b Isa. 8 : 14. c Luke . 10 : 33. d Judg. 15. and ch . 16. e Joh. 4 : 41. f Levit. 16 : 8 , 10. g Heb. 1 : 8. h Phil. 2 : 7. i Gen. 49 : 10. k Isa. 49 : 22. l Num. 24 : 17. m 1 Pet. 2 : 4. n Mal. 4 : 2. a Mat. 3 : 17. Jo. 14 : 14. b Jo. 2 : 19. c Joh. 14 : 6. d Rev. 2 : 7. e Isa. 55 : 1. Joh. 7 : 3. f Jo. 14 : 6. g Joh. 15 : 1 , 2. h 1 Cor. 1 : 24. i See on the word faithful . k Joh. 1 : 16. l Isa. 9 : 6. Wonderful in respect of his natures united into one person , in respect of his offices , words , works and sufferings . a Heb. 13 : 8. b Psal. 69 : 9. Joh. 2 : 17. Notes for div A42565-e21880 CHRIST compared with Angels . a Isa. 6 : 2. Col. 1 : 16. Eph. 1 : 21. b Dan. 7 : 10. Celestial things visible . c Mal. 4 : 2. Mettals , Minerals and precious stones . d Mat 13 : 45 , 46. Vegetables . Trees . e Rev. 2 : 7. Flowers . f Cant. 2 : 1. Animals irrational . g Rev. 5 : 5. Main in general . h Gen. 1 : 26. i 1 Cor. 15 : 45. All Ranks of men , and first Kings k Psal. 82 : 6. Noblemen , Courtiers &c. l Psal. 41 : 12. Learned men of all sorts . m 1 Cor 1 : 20. n 1 Cor. 1 : 30. Joh , 14 : 6. 1 Cor. 1 : 24. o Jer. 17 : 9 , 10 p Joh. 1 : 9. Luke 2 : 46. Physciians q Psal. 49 : 9. Lawyers . r Eccl. 1 : 15. s Heb. 7 : 25. 1 Ioh. 2 : 1. s Isa. 47 : 13 , 14. Mathematicians , Astrologues &c. t Am. 3 : 6. 1 Cor. 1 : 19. Isa 29 : 14. Souldiern u Eph. 6 : 12 , 13. &c. Jam. 4 : 7. Rom. 16 : 20. Navigators . v Psal. 48 : 7. Merchants . w From the power of Satan . Temporal enjoyments , 1 Personal endowments external . x Phil. 3 : 8. Prosperity . y Psal. 30 : 6. z Job 1 : 21. Psal. 36 : 7. a Mat. 28 : 20. 3 Riches . 4 Honours . b Psal. 82 : 6 , 7. c Isa. 40 : 15. d Psal. 146 : 3 , 4. Mic. 7 : 5. e Psal. 25 : 10. Heb. 12 : 5. 7 Wisedome and knowledge . f Isa. 29 : 14. — 33 : 18. 1 Cor. 1 : 20. Eccl. 1 : 17 , 18. g 1 Cor 1 : 30. h Sensual pleasures . i Mal. 4 : 2. Joh. 4 : 14. Apparel and ornaments . k Mat. 22 : 11 , 12. Common arguments . 1. From their unconstancy , inutility and inequality to Man. l Eccl. 1 : 1 , 3. m Eccl. 2 : 15. n Phil. 3 : 8. 2. They are full of thorny cares and vexations . o Eccl. 1 : 1 , 2 , 3. 3. Emptiness , being unsatisfactory . p Eccl. 1 : 5. — 5 : 10. 4. They are Finite and temporal . 5. Levity and mutability . g Like the Sea ebbing and flowing . Ecc. 2 : 4. to 11. Imperfection and mixture . r Heb. 4 : 9. s 2 Pet. 1 : 19. Transition to the next treatise . s Mal. 4 : 2. Notes for div A42565-e25820 a Jer. 24 : 7 — 32 : 38. This is a very comprehensive promise , when all that is in God and flows from God is forth-coming to his people . b Rev. 21 : 7. c Rom. 8 : 17. d The Soul is transported with admiration of this incomparable mercy . e Psal. 119 : 57. All Gods attributs for the good of his people . f Rom. 8 : 28. Hos. 2 : 18 , 19. g Psal. 34 : 7. h Psal. 103 : The Soul's resolution upon the consideration of this incomprehensible mercy . i Psal. 103 : 11. — 145 : 8. k Psal. 136 : The unchangeableness & perpetuity of Gods mercy . l Isa. 49 : 15. m Isa. 54 : 10. n Psal. 46 : 2. o Mat. 16 : 18. p Isa. 49 : 10. q Psal. 23 : 4. r Isa. 54 : 7 , 8. a Psal. 29 : 32 , 33. b Prov. 30 : 9. Deut. 32 : 15. Necessity of affliction . c ●●● . 27 : 9. d CHRIST free of sin , but not of sorrow . e Job 5 : 19. Psal. 91 : 5 , 6 , 7. f 1 Cor. 10 : 13. g Rom. 8 : 1 h Psal. 1. 94 : 12. Rom. 5 : 4 , 5. i Luke 15 : 14. 16. 17. The pleasant fruits of affliction to man himselfe . k Isa. 27 : 9. l Luke 15 : 16. &c. Psal. 119 : 57. m 1 Pet. 4 : 12. n Psal. 119 : 67. 71. o 1 Cor. 11 : 32. p Lam 3 : 40. Psal 119 : 59. q Hebr. 2 : 18. 2 Cor. 1 : 4. r So the Irodigal Luke 15 : 16. and Manassch . 2 Chron. 33. 13 , 14. s Psal. 94 : 12 , 13. s Mitigation and Sweetning of the affliction . 2 Cor. 1 : 4 , 5. t Deliverance out of afflictions . Psal. 34 : 19. Joh. 16. ult . u Heb. 12 : 11. 2 Cor. 4 : 17. v The Lords wisdom , power and goodness are much glorified , in ordering , measuring , sanctifying and removing afflictions . w As in Josephs affliction , Gen. 50 : 20. And in the crucifying of our Saviour , making all tend to mans Salvation . Act. 4 : 12 , 27 , 28. Rom. 8 : 28. x Psal. 55 : 22. a CHRIST the Sun of righteousness Mal. 4 : 2. b Joh. 1 : 16. Col. 1 : 19. Christian Priviledges , as 1. Justification . 2. Reconciliation . ! 3. Adoption . c Joh. 1 : 12. Eph. 1 : 5. d Rev. 1 : 6. Kings for dignity , Majesty & Victory : and Priests for purity and piety . e Rev. 1 : 12. That is , strong , beautiful and unmoveable , as the two Pillars in Solomons Temple , called Jachin and Boaz. 4. Sanctification . f Rev. 3 : 18. g Ezek. 36 : 26. h Rev. 3 : 18. Renovation of all the faculties of the Soul , the judgement , will , conscience and affections . i Psal. 110 : 3. Phil. 2 : 13. Ezek. 36 : 27. k Act. 15 : 9. — 24 : 16. l Sanctification of the affections , as love , fear , grief , joy &c. Hos 2 : 5. m Mat. 22 : 37. n Psal. 16 : 3. o Num. 11 : 29. p Ezek. 16 : 61. q Psal. 69 : 9. r Mal. 3 : 17. See more of Sanctification , in the song called the Path-way to Paradise . s Parts of Sanctification by allusion to bodily infirmities cured . Isa. 35 : 5 , 6. s Psal. 23 : 5. Isa. 61 : 3. t Isa. 55 : 1. i. e. All things necessary for Spiritual life . u Psal. 34 : 11. v Rom. 5 : 1 , 2. w Psal. 34 : 7. x Hos. 2 : 18 , 19. 1 Cor. 3 : 21 , 22. y Eph. 2 : 18. — 3 : 12. z Job 14 : 13. a Psal. 4 : 6. b Joh. 15 : 13. Psal. 23 : 4. Rom. 8 : 35 , 38. c i. e. Christian liberty , Joh. 8 : 32 , 36. d Rom. 8 : 1. Gal. 3 : 13. Rom. 6 : 14. e Act. 15 : 10 , 28. Col. 2 : 16 , 17. f Rom. 14. throughout 1 Cor. 8 : 9. 10. g 1 Cor. 15 : 56. h Rev. 14 : 13. i Psal. 16. ult . a Psal. 24 : 1. b Psal. 8 : 6. c Psal. 91. Lev. 26. Deut. 28. d Rom. 16 : 20. e Act. 20 : 24. f 2 Cor. 5 : 1. Notes for div A42565-e31080 a Joh. 1 : 14. Col. 1 : 19. Col. 2 : 9. b Isa. 7 : 14. Mat. 11 : 28. c Lam. 3 : 40. 1 Cor. 13 : 5. d Hos. 14 : 1. e Abel , liberal , sincere , faithful and cheerful in duty . Gen. 4 : 4. Heb. 11 : 4. f Enoch strict and holy and was taken up to Heaven alive Gen. 5 : 24. g Noah's holy singularity . Gen. 6 : 8. h Abraham's faith and obedience in dispensing with all worldly comforts at God's call . Gen. 12 : 1 , 2 , 3 , 4 , 5. &c. Heb. 11 : 8 , 9 , 10 , 24 , 25. i Gen. 22. k Jacobs fervent and importunateprayer with absolute dependance on God. Gen. 32 : 24 , to 30. l Joseph fears to sin in secret aswell as in publick and stands out against strong alluting tentations Gen. 39 : 9. m Jer. 17 : 5. Psal. 139 : 5 , 6 , 7 , 8. n Job was eminent for patience Job 1 : 21. — 13 : 15. o Moses meek in his own quarrel Num. 12 : 3. but very zealous in the cause of God Exod. 32 : 26 , 27. p Caleb and Joshua they two only did not murmure or rebel against God in the Wilderness : and therefore ● they only of all that came out of Egypt entered the Land of Canaan Num. 14 : 6 , 7 , 8. 26 : 65. q Phineas killeth 〈◊〉 and 〈◊〉 in the very act of whoredom & therefore got ●ne everlasting Priest hood Num. 25 : 8. 9 , 10. r 1. 〈◊〉 . 11 28. — 3 : 19. s David choosing God for his only portion : eagerly and impatiently seeking after him , and delighting in him . Psal. 16 : 5. Psal. 119 : 57. psal . 73 : 25. Phil. 3 : 8. s Psal. 42 : 1. — 63 : 1. t The Spouse in the Song of Solomen representing the Church being awaked from security , indefatigably seeks after Communion with CHRIST the Spiritual Bridgroome & undauntedly keeps it . Cant , 5 : 1 , 2 , 3 , Rev. 3 : 30. u Cant. 5 : 6. v Cant. 5 : 10. 11. w Cant. 5 : 4 , 5. x Phil. 3 : 13 , 14. y Constancy in persecutions and against discouragements Cant. 5 : 7. z Mat. 16 : 24. a Act. 20 : 24. b Ephraim and Nineveh repenting , returning and reforming Jer. 18 : 31. Jon. 3. Joel 2 : 13 , 14. Hos. 2 : 18 , 19. c The Centurion with faith , prayer and humility . Mat. 8 : 8. d Mark 9 : 24. e Mat. 23 : 12. Jam. 4 : 6 , f The Haemoritess her faith and confidence Mat. 9 : 21 , 22 , g The wise Virgins their watching and preparing Mat. 25 : 4 , 6 , 10. h Mat. 5 : 16. i That is CHRIST the Sun of Righteousness Mal. 4 : 2. k Simeon sweetly reposing and contenting himself with CHRIST in life and death Luke 2 : 28 , 29. l The prodigal Son with great compunction returning to his Father . Luke 15 : 17 , &c. m The Publican , humbly , reverently and fervently suing for pardon . Luke . 18 : 13. n Luke 19 : 1 , 2 , 3 , &c. Zaccheus answering CHRIST'S call and reforming o Luke 19 : 8. Non tollitur peccatum , sinon restituatur ablatum . August . p Nathaniel , with sincerity and uprightness of heart . Job . 1 : 47. Prov. 10 : 9. — 23 : 26. q The godly Centurion with fasting , prayer and almes . a God's essential glory perfection and happiness , being infinite , can neither be increassed or diminished , but his declarative glory may as he is more or less owned , and served by his Creatures . b Psal. 16 : 2. c Rom. 10 : 12. Eph. 2 : 4. Rom. 11 : 33. 1 Tim. 6 : 15. d Hebt . 2 : 16. — 2. Pet. 2 : 4. Jude . 6. e Psal. 119 : 18. 32. 38. 34. GOD must give to us , before we can give to Him. f 1. The first thing commending our services and duties to GOD is universality both of the subject performing and object performed . first , for the subject , the whole man must be consecrated and devouted to God. Rom. 12 : 1. g Mat. 22 : 37. Psal. 119 : 10. h Psal. 57 : 7 , 8 , 9. i Psal. 8 : 5 , 6 , — 19 : 1 , 2 , — 28 : 5. k 1 Pet. 3 : 21. Rom. 6 : 3 , 4. l Universality of the object , in abstaining from every sin and performing every duty . Psal. 119 : 6. Duties to God and man. m Duties of the first Table , towards GOD. n Deut. 26 : 17. See the Scriptures in the exposition of the Cammandements in the larger Catechisme . The first Commandement . o Job . 1 : 21. The second Commandement . The second Commande ment . The fourth Commandement . The rest of the Commands . A second thing commending our service to God , is the sound principles of faith , fear & love ; and eying the right end , to wit , Gods glory &c. p Hope of reward and fear of punishment may be motiva prima , the first initiating motives to obedience . ( as humane testimony is to faith ) but they should not be motiva primaria , the chief motives ; but love and fear of God and eying his glory &c. Oderunt peccare boni vertutis amore ; Oderunt peccare mali formidine poena . Si non sit poena , virtus tamen esset habena . Job 1 : 1 , 9 , 21. Psal 63 : 1. q 1 Tim. 1 : 5. r Oyle , of grace Mat. 25 : 4. Psal. 119 : 32. s A third requisite in Christian duties is cheerfulness , readiness or alacrity . Psal. 33 : 1. 2 Cor. 9. 7. s 4. Zeale , forwardness or fervency . Rev. 3 : 16 , 17 , 19. t 5. Prudence , moderation and discretion ; Which excluds , first ignorance remisness and preposterous rashness . Psal. 101 : 2. u Rom. 10 : 1 , 2. v Joh. 18 : 10. Peter cutting off Malchus his eare without a Commission is reproved , though in defence of CHRIST . w Luke 9 : 54. Praying for fire from Heaven . x 6. Christian prudence is against unseasonable and preposterous rebukes . Prov. 9 : 8. Mat. 7 : 6. y 7. Prudence distinguisheth betwixt essentials or fundamentals and Circumstantials and indifferent things in Religion . Rom. 14. * To distinguish betwixt essentials and circumstantials in Religion . z 8. Christian prudence distinguisheth betwixt external and internal duties . Though we can never love God too much &c. Yet weak christians may read , pray and meditate &c. to the destruction of the body . a 1 Tim. 5 : 23. 1 Tim. 4 : 8. as in excessive reading , fasting &c. b 9. Christian prudence shunneth all frivolous and vain Ianglings and unnecessary disputs . 1 Tim. 1 : 6 — 6 : 20. Col. 2 : 8. c We should shun all overweening and Pharisaical conceit of our selves Job 9 : 15. Phil. 3 : 9. Isa. 64 : 6. d Eccles. 7 : 16. No advantage here for profane Ruffians , for we are bound to love God With all our hearts , and endeavour after perfection in holiness . Mat. 22 : 37. Mat. 5. ult . Phil. 3 : 13. e A sixth requisit in duties is constancy and perseverance in all graces and Christian performances and to be diligent in the use of all prescribed meanes , such as prayer , watchfulness &c. Mat. 25 : 4 , 10. f Mat. 24 : 44. — 26 : 41. 1 Pet. 5 : 8. g Mat. 25 : 31. h 1 Cor. 15 : 55. Rev. 20 : 14. Notes for div A42565-e37440 * Light. 1. Natural . 2. Artificial . 3. Moral . 4. Spiritual . 5. Celestial . * But let your Zeal be attended with knowledge prudence and Moderation . Mal. 4 : 2. 
A44516	----	The exercise of prayer: or, A help to devotion Being a supplement to the happy ascetick, or best exercise. Containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. By Anth. Horneck D.D. Horneck, Anthony, 1641-1697. 1685 Approx. 123 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A44516 Wing H2825 ESTC R213484 99825854 99825854 30245 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44516) Transcribed from: (Early English Books Online ; image set 30245) Images scanned from microfilm: (Early English books, 1641-1700 ; 1795:18) The exercise of prayer: or, A help to devotion Being a supplement to the happy ascetick, or best exercise. Containing prayers and devotions, suitable to the respective exercises with additional prayers for several occasions. By Anth. Horneck D.D. Horneck, Anthony, 1641-1697. [28], 34, [6] p. printed for Mark Pardoe at the Black Raven, over against Bedford-house in the Strand, ondon[sic] : 1685. As the title says, intended as a supplement to his Happy ascetick. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional literature, English -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-05 Olivia Bottum Sampled and proofread 2005-05 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE EXERCISE OF PRAYER : OR , A Help to Devotion . BEING A SUPPLEMENT TO THE Happy Ascetick , OR Best Exercise . Containing Prayers and Devotions , suitable to the respective EXERCISES With Additional PRAYERS for several Occasions . By ANTH. HORNICK D. D. ●ONDON Printed for Mark Pardo● at the Black Raven , over against Bedford-house in the Strand . 1685. THE PREFACE TO THE READER . THe Book-seller being upon Printing a second Edition of the HAPPY ASCETICK , or BEST EXERCISE , I thought it might not be amiss , in order to make those Exercises more effectual , to adde some Prayers , and Aspirations , whereby Souls enamour'd with those pleasing Severities , might be enabled to arrive to a greater facility in the practice of them . I intended at first to adde them to the Book , but the Devotions , swelling under my hand , I was upon second thoughts prevailed with , to let them come forth in a Treatise by it self . Though the Age we live in be full of dangerous Diseases , and Impiety be mounted up to a very great height , yet in the midst of this crooked and perverse Generation , there are persons , and those of the Church of England too , who seem ambitious to emulate the Holiness of Martyrs , and the Sanctity of the Primitive Christians ; and as we have reason to bless God , who lets such Wheat thrive in the large spot of ground that is over-run with Weeds , so it is but necessary , we should upon all occasions , strengthen and help their Faith , who like Lot in Sodom , do not onely preserve their innocence , but by a secret Fire working in their Hearts , rise to more than ordinary fervours . As in all other Sciences , there are young beginners , as well as persons , who are arrived to perfection , so it is in Religion ; There are Children in Grace , as well as Young men and Fathers ; and as no man can be so weak , as to imagine , that I design these Helps for the greater Proficients in goodness , so without my telling him , the Reader may guess , that these Crutches are intended for the weaker Christians , who , if they receive any benesit by them , I have my wish . To assist such , I was willing to let these Devotions come abroad , not for the goodness of the composure , but to put more Oyl to those Lamps , which already shine before men , that they may go on like the Sun unto a perfect day , and preserve their brightness , till the coming of the Bridegroom , and be ready , against a cry is made at midnight ; Behold , the Bride groom comes , go ye out to meet him . BOOKS Printed for , and sold by Mark Pardoe at the sign of the Black Raven over against Bedford-house in the Strand . THe Happy Ascetick , or the best Exercise ; to which is added a Letter to a Person of Quality concerning the holy Lives of the Primitive Christians , by Anthony Horneck , D. D. in Octavo . Delight and Judgement ; or a Prospect of the great day of Judgement and its Power , to damp and imbitter Sensual Delights , Sports , and Recreations . By Anthony Horneck , D. D. in Octavo . A Sermon preached before the King on the Fifth of November . By George Hooper , D. D. in Quarto . A Sormon preached before the Lord Mayor on the 30th of October . By George Hooper , D. D. in Quarto . Another Essay in Political Arithmetick , concerning the Growth of the City of London , with the Measures , Periods , Causes , and Consequences there of 1682. By Sir William Petty , Fellow of the Royal Society . In Octavo . Observations upon the Dublin Bills of Mortality , and the State of that City . By Sir William Petty , Fellow of the Royal Society , in Octavo . Novels of Queen Elizabeth Queen of England , containing the History of Queen Ann of Bullen , of Bassa Solyman and the Princes Eronima , in two Parts , in Twelves . Observations on Fevers und Febrifuges . Twelves . The Plain mans way to Worship and Practice . In Twelves . Becheri Minera Arienaria . In 4. — de Nova Temporis . 4. THE EXERCISE OF PRAYER . A Prayer relating to Exercise 1. which is to Pray without ceasing . O God Gracious and Merciful ! who givest power to the Weak , and strength to the Feeble ; who knowest the backwardness of my Heart , and the unwillingness of my Soul to Spiritual Duties ; who understandest all my Wants , and art acquainted with all my Weaknesses , behold how loth my Soul is to have her conversation in Heaven , and what excuses my Flesh makes to hinder my mind from frequent addresses to thy Mercy-seat . I entreat thee to apply thy healing Hand to my sickly Soul , and to fill it with Spiritual desires . Oh give me a praying Spirit , and let my Soul follow hard after thee ! Teach me to make a Spiritual use of every thing , and instruct me to see the Creator in the Creature . Lord , free my Spirit from the bondage of the Flesh , that it may mount up cheerfully to thy Throne upon all occasions . Direct my Mind to look up in all my Actions , and let me take notice of the Operations of thy Hand in all occurrences whatsoever . Let thy good Spirit help my infirmities , and when I know not what to say , my dearest Lord , suggest unto me how to fill my Mouth with Arguments . Acquaint me with the art of Extracting good out of every thing . O that I had that Spiritual temper , which might incline me to think of God , whenever I behold the works of Creation and Providence ! How sweet is it to walk with God! O let no company be so pleasing to me as thine ! Make me desirous to embrace all opportunities to reflect on thy Perfections and Excellencies . Thou hast both commanded and promised spiritual Wisdom ; O bestow upon me that excellent gift , that I may know , how to glorifie thee in this world , and arrive at last to that glory which thou hast promised to them that overcome , and continue faithful unto death , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise 2. which is , Every Morning to resolve to tie our selves that day to certain Rules of Living . OThou who dwellest in the Heavens , and yet humblest thy self to behold the ways of the Children of men ! Thou hast been graciously pleased to reveal thy Will to me , and given me Rules to walk by ; Rules , which if a man follows , he shall live for ever . How sweet are thy Testimonies ! They enlighten the Eyes , and give understanding to the Simple . How glorious is that Soul in thy sight , that makes thy Will a Lanthorn to her Feet , and a Light unto her Paths ! Lord in these pleasant Paths I desire to walk ; there is nothing like them . They end in peace . I read of those who have found it so , they could not be mistaken . Thy Spirit inflamed their Souls . They have ventured their lives to attain unto it . O the Serenity ! O the Calmness of mind ! O the inward Joy , they found by walking in the Paths of Righteousness ! Why should not I take of this Tree of Life , as well as they , and live ! This , O Lord , I often think of , and see great loveliness in all this , But my Will is weak , my Resolutions faint : When I resolve , I meet with Waves and Billows , that dash my resolutions . O thou , whose power is infinite , open thy Store-house , and furnish me with Weapons to defend my self against all assaults from the world , or the Devil ! O strengthen these feeble Knees : Hold up these weary Hands . I desire to follow thee ; let thy Spirit list me up , and cause me to run . Touch my Will with thy Scepter , that it may bow to thy Commands . Manifest thy Power in my weakness ; give me courage to purpose , and to fulfil my purposes . When I would flinch in my resolutions , do thou support me . When my Will would start back like a broken Bow , come in with thy Salvation . Endow me with power from on high ; through thee I shall do valiantly : through thee I shall be able to overcome all difficulties . O leave not my Soul in misery : Send from above and take me , draw me out of many Waters ; send out thine Arrows , and scatter my vain Imaginations . With thee I will run through a Troop , by my God will I leap over Walls and Impediments . Quicken me , O Lord , for thy Names sake , and for thy Righteousness sake bring my Soul out of trouble . Teach me to do thy will , for thou art my God , thy Spirit is good , lead me into the Land of uprightness , for thy mercies sake , for Christ's sake . Amen . A Prayer , relating to Exercise 3. viz. Every day to spend half an hour , or some such time , in thinking of good things . O Thou whose Wisdom cannot by searching be found out ! who hast made me a rational creature , and given me power to think of all thy wondrous Works . What excellent Objects dost thou set before me ! Objects to delight , and edifie my Soul ! O that my ways were directed to keep thy Statutes ! O that my Soul might ever dwell beside those still Waters ! O teach me the art of Meditation . Give me a large and apprehensive Mind . Awaken my slumbring Soul. Encourage it to fix upon adequate objects . My Soul is a Spirit , O let it delight in things agreeable to its nature . Since my Mind must be busie about something , let it be employed in things that make for its everlasting Peace . Oh! how fickle are my Thoughts ! how inconstant my Contemplations ! How soon , and how easily is my Mind drawn away from spiritual things ! To thee I flee , O hide me to save me . Let my Treasure be in Heaven , that my Heart may be there also , O spiritualize my Affections , that they may delight to be where thou art . Let spiritual Objects become lovely , amiable , and charming in my eyes . Did I love them , I should think of them : Were they dear and precious to me , how could I forbear contemplating of them ! O let their beauty appear to me . Take away the Veil from my Face , which hinders me from seeing him that 's altogether lovely . Encline my heart to thy Testimonies . Anoint mine Eyes with Eye-falve , that I may see greater loveliness in things that are not seen , than in those which are seen . My Understanding is dark , O enlighten it . Clarifie it with thy Beams . Let me hate vain Thoughts ; but thy Law let me love . O let me not grudge the time that I spend in Meditation . Assure me , that this is Balsom to my Soul , and that by these means the lines will fall to me in pleasant places , and I shall have a goodly Heritage . The righteousness of thy Testimonies is everlasting , O give me understanding and I shall live . There is Beauty , there is Satisfaction , there is Life in spiritual Objects . O let me find them sweeter than honey unto my taste . Discover those riches to me , that I may look upon them , and despise the glittering Treasures of Egypt . These are deceitful things : These allure indeed , but afford no lasting comfort . O give me a fight of that Wealth , which is not liable to Corruption : I shall find it in the Mysteries of the Gospel . Thou hast said , the pure in Heart shall see God. O purifie my Soul from fleshly Lusts which war against it , that I may see , and discern what thou hast laid up for them that fear thee : and seeing it , may long after an eternal fruition of the Light of thy Countenance , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 4. viz. To study deep Humility . O Thou Lofty and Holy one , who inhabitest Eternity , and dwellest in the high and holy place , with him also that is of an humble spirit ! Whether shall I go , but to thee who hast the words of eternal life ! How shall I get this humble Spirit , but by thy power and influence ! Ah! how proud is my Heart ! how loth am I to submit to thy will ! how loth to think ill of my self ! how loth to bear injuries ! how loth to converse with thy poor members ! How loth to be sensible of my errours ! How loth to acknowledge a fault ! And yet all this while , I believe that thou beholdest the proud afar off , and that nothing is more abominable in thy sight ! How apt am I to admire my self ! How apt to harbour high conceits of my endowments ! How apt to hunt after the praise of men ! And what is all this but Wind ? What is it but Smoak , and Air , and Vanity ? How suddenly do these things grow , and how suddenly do they die again ! How sensual , how carnal must that Soul be , that minds such things ! How void of a sense of greater beauties ! how little affected , how little touched with the honour that comes from God! How weak in Grace ! how feeble in Religion , that hath not learned yet to leap over such Straws ! This is my case , O Lord ; I am that weak , that empty Soul , and yet unwilling to confess that I am proud , and vain , and lifted up : Pity me , O my God ; make me sensible how far I am from the Kingdom of God , till Humility brings me neerer . Crush whatever proud Thoughts and Desires thou spyest in me . O put me in mind of my Duty , whenever any vain thoughts rise in my Soul. Pull down in me all Imaginations that exalt themselves against Christ Jesus . O let not my Heart be haughty , nor mine Eyes lofty ; neither let me exercise my self in things too high for me . Give me a sight of mine own vileness . Let me not be cheated with false colours . Let thy greatness overaw my Soul. Let the example of my Saviour work upon me . How shall I be his Disciple , and think of my self above what I ought to think . Let God arise , and let all my vain Conceits of mine own worth be scattered . What am I but a handful of Dust ! What am I but a Beggar , and thy pensioner , and who lives upon thy charity ! O let these thoughts subdue my Soul. Make me as ambitious of an humble Spirit , and lowly Mind , as others are of the greatness and admiration of the world . Humility will make me great and honourable in thy sight . Let that honour content me , let that priviledge satisfie my Soul. O let a deep sense of my guilt humble me ; Then shall I with the Penitent Prodigal be welcome in my Fathers house , and my Soul shall live , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 5. viz. To bridle our Tongues . O God , by whom I am fearfully and wonderfully made , who hast beset me behind and before , and laid thine hand upon me , such knowledge is too wonderful for me ; it is high , I cannot attain unto it : How have I abused that Tongue thou hast given me to shew forth thy praise ! How long have I employed it about things which do not profit ! I am ashamed of it . O teach me to blush ! O let me see how I have perverted thy gifts , and misimproved my Talents ! O let me value thy Mercies better , and give me thy Grace to remember that I am not mine own . Assure me that I am bought with a Price , to shew forth the glory of him that died for me . And can I shew forth thy glory , if my tongue be not cautious of offending thee ? Can it look like glorifying thee , if that Member , which of all the Organs of this mortal Frame , is most fitted for thy glory , fails in its duty ? The volubility , quickness , nimbleness , readiness , thou hast planted here , were all intended to trumpet forth thy glorious Attributes . O my God! I will not hide thy Righteousness within my Heart , I will declare thy Faithfulness , and thy Salvation . I will not conceal thy loving Kindness and thy Truth from the great Congregation : Let me speak of thee with reverence and godly fear . Give me discretion to know how , and when , and what to speak . Lord , give me Motives and Arguments to speak as I ought to do . Let my Speech be always with Grace seasoned with Salt , that I may know how to answer every man. Let no corrupt Communication proceed out of my Mouth , but that which is good , to the use of edifying , that it may minister Grace unto the hearers . Set a watch , O Lord , before my mouth , and keep the door of my Lips. Let me keep my Mouth , as it were with a Bridle , and teach me to punish my self for my great neglect with gracious and savoury discourses . Let me delight to speak of thee , and make me afraid of every idle word . Lord , rule my Tongue , and let even that member be dedicated to thy service . In all my Speeches and Answers let me study Veracity , Sobriety , and Modesty . Open thou my Lips , O Lord , and let my Tongue be filled with thy praise all the day long , and in the night season let me not be silent . Fill me with a profound sense of the great day of Account , when my Words will be examined as well as my Actions . Season my Tongue with conscientiousness , and let me not be rash with my Lips. Let my Heart smite me , when I am going to speak things , which are not after thy Law. Let thy Statutes be my Songs in the house of my pilgrimage , and let the Law of thy mouth be better unto me than thousands of Gold and Silver . Amen . A Prayer , relating to Exercise 6. viz. To watch against little Sins . O Thou who art of purer Eyes than to behold Iniquity with the least approbation ! How have I been deceived ! how have I been imposed upon by the World and my treacherous Heart ! How securely have I wallowed in lesser sins , and made a mock of them . I see , Lord , what circumspection is necessary in a Christian-life . I repent of making so light of things which have been offensive , and contrary to thy Holiness . Fool that I was , to imagine that any thing can be trivial and light which thou hast forbid ! Can any Order or Precept proceed from thee , but what is the product of eternal deliberation ? Can any thing be needless which thou set'st thy Hand & Seal to ? What low thoughts must I have of thy Wisdom ! What mean conceptions of thy Omniscience , if I harbour such Imaginations ! Dull blockish creature that I am , when every Law thou makest , and every Work thou doest , and every Providence that comes to pass , is done according to the eternal counsel of thy Will , built upon the strongest Pillars of Reason , and is an effect of the brightest , clearest , and most unbyassed Understanding , how can any thing be little and inconsiderable that thou do'st command . But alas ! These are but the pretences of my Lusts ! they are loth to be deprived of their pleasures , and therefore suggest such feeble Arguments . A little sin ! what nonsence is there in that word ! Why shouldest thou prohibit it ? why shouldest thou warn , entreat , and beseech me not to do it , but that thou who knowest all things , knowest it to be prejudicial to my Soul. It 's a sign I esteem , I prize thee not . Did I truly look upon thee as the loveliest Being , and my onely and greatest Benefactor , I should be afraid of a disorderly thought . O let me never judge of sin any more by the sickly fancies of carnal men , but by the holiness of thy Nature : And as thou , my God , who hast called me , art holy , so let me be holy in all manner of Conversation . O let me not dally with sin any more , nor make sport with it because the world calls it little , but let it be sufficient to me , that thou my God dislikest it , and make me entirely conformable to thy Will. Give me , O thou giver of every good thing , just apprehensions of my duty . Increase my love to thy Name , and my hatred of sin will encrease . O that I were more ravished with thy beauty ! how odious would every thing be to me that is injurious to thy Glory ! O the infinite obligations I have to love thee , and yet how cold is my Heart ! and because it is cold , I startle at nothing but the greater sins . O let me remember that I am a Christian , and have vowed my self to thy service , and let me serve thee in keeping even of the least of thy Commandments . Discover to me the equity and reasonableness of every Precept , that I may plead no excuses , no impediments , but break through all obstacles , to express my love . O let me esteem all thy Precepts concerning all things to be right , and let me hate every false way . Nothing can be lovely that thou forbiddest . Nothing can be sound that thou accusest of rottenness . Nothing can be safe that thou warnest me against ! I have found the ways of sin false indeed ; false as Hell. When I have thought to step into the bed of pleasure , I have rush'd into a Gulph of misery . When I have hoped to fill my self with content and satisfaction , I have run into Briars and Thorns , and filled my Heart with heaviness , and I find I have been flattered into ruine . O let me dread the very appearance of evil , and be thou my everlasting sweetness , my everlasting delight , my everlasting comfort , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 7. viz. To keep a strict guard over our Eyes . O Thou whose Eyes are like flames of fire , and whose Feet like Brass glowing in a Furnace , who art brighter than the Sun , & clearer than the Stars , whose eyes run to and fro through the world to shew thy self strong in the behalf of those whose Heart is upright before thee : I have deserved that no eye should pity me , because I have not used my sight with that Moderation , Modesty , Decency , and Piety thou justly requirest of me . I have had Eyes , and have not seen those things I should have taken notice of : it were just with thee to strike me blind , and to deprive me of that mercy which I have so often turned into wantonness ! I have stared upon objects that have inflamed my Lusts , irritated my Passions , and kindled Hell fire in my Breast . Ah! what impure , what disorderly thoughts have I let in through these windows ! Wonder , O my Soul , that Vengeance hath not pulled them out , or that darkness hath not yet seized on them . What discontent , what mistrust of thy Providence , what Pride , what Envy , what Malice , what Revenge hath crept into my Soul through these Glasses ! How ill a use have I made of the gift of God! How have I dishonoured my Creator with these eyes ! How covetous , how vain , how sensual hath my sight of the riches and pleasures of the world made me ! O look upon me , and have mercy on me . Open thou mine eyes , that I may see wondrous things out of thy Law. O let nothing be so pleasant to mine eyes as thy marvellous works . Teach me to see thee in thy Providence , and in thy works of Grace and Nature . O let me remember that where-ever I am , I am before the eye of thy glory , and let mine eyes be ever toward the Lord. If my right eye offend me , let me pull it out . Give me courage to turn away mine eyes from beholding Vanity , when that Vanity would make me enamoured with the world . Quicken the eyes of my mind , that I may behold thy Power and Glory , as I have seen it in the Sanctuary . Shew me the danger of walking in the fight of mine Eyes , and guide me by thine Eye . Destroy in me all lofty looks , and the Lust of the eye do thou remove far from me . See O Lord , and consider my wants , and teach me to offer unto thee my reasonable service . Let my outward as well as inward man be thy servant . O let me see , and taste , how sweet and how gracious thou art . Thou hast given me my Eye-sight , Cause me to see thy Salvation ; and let me see that I walk circumspectly , as wise men , and not as Fools , redeeming the time , because the days are evil . Consider , and hear me . O Lord my God , lighten mine eyes , lest I sleep the sleep of death . Keep me as the apple of thine eye , hide me under the shadow of thy Wings : Then shall I behold thy Face in righteousness , I shall be satisfied , when I awake with thy likeness . O glorious sight , when I shall see thee as thou art ; how ravishing will that prospect be ! How transporting that Vision ! O let me not miss of it ! O let me not lose that charming spectacle ! I will look upon thee here . I will behold thee in the blessings I enjoy . I will see thee in thy Mercies , and admire thee . I will look to my self , that I may not erre from thy Commandments . I will look for the new Heavens and the new Earth , wherein dwells righteousness . I will look up , and please my self with the thoughts of Mount Sion , which fades not away . I will look unto the Lord , that I may be enlightened , and my face may not be ashamed , thorough Jesus Christ our Lord. Amen . A Prayer relating to Exercise 8. viz. To make good use of the Virtues & Vices of our Neighbours . MOst Merciful Father , Creator of Heaven and Earth , who hast given me a Soul apt to be led by Examples , and hast set most excellent Patterns before me , that I might follow their steps , encline my Heart , I beseech thee , to consider the large provision thou hast made for my better part , and let me not stand in mine own light , and continue blind in the midst of so many shining and burning lights . Arise , O Lord , and deliver me from the wicked , from the men which are thy hand , O Lord , from the men of the world , who have their portion in this Life , and whose Bellies thou fillest with thy hid Treasure . O let me see with other eyes than carnal men do see . O raise my Mind , and carry it up to the holy Mount , to the Mount of God , and from thence let me behold the portion of thy Children , of those excellent souls , that despise the world , and labour for honour and immortality . Discover to me the comforts and satisfactions they enjoy in thy Bosom ; and how thou makest them drink of the Rivers of thy pleasures . Let their Faith encourage me to believe in hope , against hope , that as they are made perfect in love , so I may be perfect too , and may be one with thee , even as thou and they are one . I cannot have a better example than thy self , O make me partaker of thy divine Nature . Give me a holy ambition to be like thee . Make me merciful , as my Father in Heaven is merciful . O let that mind be in me , which was also in Christ Jesus . O Jesu attract my Soul with thy beauty . Teach me to tread in thy steps . Let thy example be ever before me , and where-ever I am , let me do nothing unworthy of it . If I follow thee , I cannot erre : Thou art the way , the truth , and the life . Lord do thou appear very amiable to my Soul , that this sight may constrain me to learn of thee . Transcribe thy Graces on my Soul , and Life , that my Conversation may shew that I am thy Disciple indeed , resolved to live , and die , and rise with thee to eternal Glory . Give me the Spirit of St. Paul : Give me the excellent temper of those Saints , who through Faith subdued Kingdoms , wrought Righteousness , obtained Promises , stopped the mouths of Lyons , quenched the violence of the Fire , out of weakness were made strong , and were tortured , not accepting deliverance , that they might obtain a better resurrection . O deny me not the same Spirit of Faith , that at last I may obtain the end of my Faith , the salvation of my Soul , through Christ our Lord. Amen . A Prayer , relating to Exercise 9. viz. To put a charitable interpretation upon what we see or hear . O God , who art infinitely compassionate , and charitable Love it self , and Goodness it self ! Ah! how selfish is my Heart ! To whom shall I complain , but to thee , who alone canst heal me ! Thou hast Balm , thou hast Plaisters for all Sores , Medicines for all Diseases . Thy Store-house is full of Blessings . How uncharitable are my Thoughts sometimes ! How censorious my Tongue ! How apt am I to think and speak ill of my Neighbour ! How doth my Blood boyl with revengeful desires , when either a real , or an imaginary injury is offered me ! O thou God of Peace , O Father of mercy ! melt , melt this stubborn Heart ; how loth is it to yield to thy injunctions ! I am encompassed with all the rays of Gods charity imaginable . Thou bearest with me , when I deserve punishment , thou dealest not with me after my sins , neither rewardest me after mine iniquities . Even my best Actions thou mightest justly except against ; but thy Charity covers a multitude of faults . How often do I provoke thee , and yet thou shootest not thine Arrows at me . I transgress thy Laws , I affront thee , I am an unprofitable Servant , yet thou pitiest me , and do'st not suffer thy displeasure to arise against me . In the midst of my follies thou art kind , not that thou approvest of them , but that thou wouldest lead me to Repentance . O let me think of this , and let me love my Neighbour with a pure heart fervently ; spread thy Wings over me . Form in me bowels of Mercy . Come Charity , thou lovely grace . Come into my Garden , my Spouse , my Beloved ! O thou celestial Husbandman , plant this wholesome Herb in my barren ground . Pull up the Weeds that grow there . Banish from me all sourness of Spirit : Let all bitterness and wrath die in me . Let all malice flee away from my Soul. Rid me of that ill nature which lodges in me . Let gentleness and meekness be the welcome guests in my Heart . Make me peaceable and tractable , easie to be intreated , full of good works , ready to forgive . Let the Charity of the Lord Jesus be my guide , and let me truly follow the Lamb whethersoever he goes . O Jesu ! Can I after thy Charity to my Soul , be unkind to others ! Can I be churlish , morose , and ill-natured , when I remember how thou diedst for thy Enemies ! I believe thou intercedest for me in Heaven ! what favourable constructions must I suppose are put upon my Actions in that intercession ! When Satan accuses me in the presence of God , and hath but too much reason for those Accusations , thou pleadest thy Merits , thy Wounds , and thy Fathers Love. Where my infirmities will bear excuses , thou qualifiest them , and sufferest not the Enemy to have his will of me . O let thy great example be ever before me , and when I would forget it , represent it in lively colours to my Mind , that I may be thy Disciple indeed ; and having lived in Love and Charity here , may at last arrive in the Paradise of everlasting love . Amen . A Prayer , relating to Exercise 10. viz. Conscientiously to discharge the duties of our several Callings & Relations . MOst glorious God! who hast fitted thy holy and wholesome Laws to my Wants and Necessities , and in commanding me , dost consult my interest and advantage more than thy profit and glory ; How am I bound to praise and magnifie thy bounty ! Thou hast taught me how to live and behave my self in all conditions , and to make me a Souldier compleatly armed , hast chalked out to me the particular steps , I am to tread . As these are part of the blessings of thy right hand , so let my Soul admire them above those of thy left . Whatever Estate I am in , whatever Relation , Calling , Station I stand in , give me Grace to adorn it with a suitable Conversation . Teach me how to behave my self wisely in a perfect way . O when wilt thou come unto me ! O let me remember , that in the Calling thou hast placed me in , thou hast called me to certain duties , of which thou wilt take an account one day . O convince me that I am not called to idleness , but to labour in thy Vineyard . When my carnal heart would baulk the work , thou hast set me , in the station I am in , let thy good Spirit crush my unwillingness , and manifest his power in my weakness . I am backward to any thing that requires pains and circumspection , but renew thou a right Spirit within me . Be thou exalted Lord , above the Heavens , and thy glory above all the Earth . If thou wilt but appear in my Soul , every thing will yield , and every rebellious Lust will bow to thy Majesty . Nothing can resist thy Omnipotence , and whatever desire in me hath been hitherto refractory and rebellious , will be frighted at thy presence , and either retire , or become subject to thy power . O prepare Mercy and Truth , which may preserve me , and my mouth shall sing of thy Righteousness . O let me remember that every new relation brings a new obligation upon me ; and that if I regard not that obligation , I am unfaithful to my God. In every condition , in every relation let me consider the duties incumbent upon me , and make me zealous to discharge them . Let not the example of others , whose Consciences are seared , tempt me to neglect them . O tell my Soul , that it 's better to have thy favour , than the applause of men ; and teach me to act according to that rule , that the peace of God may be upon me , as it is upon the whole Israel of God , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise 11. viz. To resist all sorts of Temptations . O Lord of Hosts ! who is a strong Lord like unto thee , or to thy faithfulness round about thee ? Thou rulest the raging of the Sea , when the Waves thereof arise , thou stillest them . Thou seest what temptations I am encompassed with , what Enemies surround me , and how I am beset with Dangers . Extend thy Mercy to me , and send from above and take me . Deliver me from my strong Enemy , and from them which hate me . Leave me not to the rage of Temptations , neither give me up to the will of those that persecute my Soul. I will arise , O God , and fight the good fight . Teach me what Temptations are , and give notice to my Soul when I am in danger . I know , O Lord , all Places , Callings , and Employments bring Temptations with them ! How diligent , how watchful ought I to be , that I do not get a fall , and that mine Enemy rejoyce not over me . Yet I will not be afraid , if thou art with me , I may defie all that are against my Soul to destroy it : For thou Lord , wilt bless the righteous , and with thy favour thou wilt compass him , as with a Shield . Up Lord ! and pluck thy Hand out of thy Bosom : Enable me to put on the whole Armour of God. Gird about me the Sword of the Spirit , and with that let me recover the glory I have lost in Adam's Fall. O God , I will cry day and night unto thee ; give me Wisdom and Resolution to secure thy Favour . I cannot secure it , except I hate those that hate thee , and am grieved with those that rise up against thee . O Lord , mine own Flesh , and the World , and Messengers from Hell , are confederate against thee . O teach my hands to war , and my fingers to fight . My Rock , my Fortress , my Deliverer , my God , my Strength , in whom I will trust , my Buckler , and the Horn of my Salvation , and my high Tower , cover my head in the day of Battle . Let mine eye see my desire on the temptations which annoy me . Hear my voice out of thy Temple , and let my cry come before thee , even into thine Ears . Arm me with Arguments ; suggest unto me Reasons , whereby I may answer , and resist the evil motions which would seduce my Soul. Give me power to climb thy holy Hill : When I faint , Lord support me ; when I grow weary , furnish me with fresh motives to hold on ; when I would go back , perswade me to press toward the mark ; when I fall , let thy Angels bear me up in their hands . O thou that hast done great things for me , marvellous things on this side Heaven , strengthen my Faith , that I may endure temptation , and being tried , may receive the Crown of righteousness , which thou hast promised to them that love thee , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 12. viz. To stand in awe of God , when we are alone , and no Creature sees us . O Lord , thou hast searched me , and known me ; thou knowest my down-sitting and mine up-rising ; thou understandest my thoughts afar off ; thou compassest my Path , and my lying down , and art acquainted with all my ways . I beseech thee overaw me with thy presence . O that thou wert in all my thoughts ! O how sweet , how delightful , how glorious art thou ! Could I always think of thee , how poor would the World , and all things in it , seem in mine eyes ! For truly thou art fairer than the Children of men ! and all the Excellencies and Perfections that are found in the Creature , are most eminently concentred in thee ; for thou madest them , thou maintainest them , thou preservest them , and thou art the Spring , the Fountain , from which all those lesser Rivers flow . Thou art bright , amiable , charming to a miracle ; and in thee is all that Reason can wish , and the Understanding can desire ! And did I look upon thee more , I should be so delighted with thy Beauty , that sin would be loathsome to me . I sin against thee , because I lose the sight of thee . The eye of my understanding was given me on purpose to look upon thee ! O let me use it to that end ! When I am loth to look upon thee , Lord press thou into my thoughts , that I may not be able to shake off thy presence . If I see thee , I shall not dare to offend thee : Who would offend so dear a friend , if he look upon him ? When any sin would insinuate into my affections , O call to me , and say , Thy God is here , and that charming Name will withold me from those crooked ways . I remember Lord , when my flesh hath sometimes prevailed with me to transgress thy known Laws , I have been forced to banish thee from my mind , before I could act against thee . Hence forward be thou ever with me . Let no base objects intervene betwixt my sight and thy glorious self ; or if they do , help me to look off , and to return to my center . Make strong impressions of thy omniscience and omnipresence upon my heart , that no sensual object , no pleasing Temptation , no Deceit , no Flattery , may rob me of my integrity . At the brightness of thy presence , let all mine Enemies vanish , and be thou my Conquerour , my Triumph , my Beauty , and my Glory , through Jesus Christ our Lord. Amen . A Prayer relating to Exercise 13 viz. To do all things to Gods glory . O God , who is like unto thee , glorious in Holiness , fearful in Praises , doing Wonders ! Thy glory is the end of all created Beings . Thou art deckt with Beauty and Glory , glorious is thy Name , and to glorifie thee is not onely our duty , but our glory and interest too . O let my heart be toucht with a sense of thy glory . O let me admire the glory of thy Kingdom . If thou wouldest vouchsafe to display thy glory in my benighted Soul , how should I despise this miserable world ! How should I scorn the lust of the Eye , and the lust of the Flesh , and the pride of Life ! I have talked of thy Glory , but O how little have I almed at it in my actions ! What base and sinister ends and designs have I had , even in my Devotions and religious Services ! O Father of mercy , purifie my intentions , rectifie my designs ; give me a right aim in all things . I am sent into the world to advance thy Glory . O let it not be said that I sought mine own glory ! How great is thy goodness , that thou wilt employ so wretched a creature in promoting thy Glory , who can'st live without me , and be happy and glorious without me ! O glorifie my Soul , that I may glorifie thee ! In all the Blessings , in all the Mercies I enjoy , let me give thee all the glory . What have I , that I have not received ? Why then should I glory as if I had not received it ? O let me study how I may do good in my Generation . Let the Spirit of Glory , and of Christ , rest upon me ! O Father of Glory , let me see what is the glory of thine inheritance . Open thou my Lips , O Lord , and my Mouth shall shew forth thy Praise . Guide me by thy Counsel here , and hereafter receive me into glory . O that this Heart of mine were more spirituallized . It is carnal , sensual , taken with the gayeties of this life . It admires thee not . It doth not esteem thee above all Treasures , and therefore I do not seek thy Glory as I ought to do . Therefore I evade the Obligation , and pretend , that I have no Parts , no Abilities to advance thy Glory in this present world . O wretched Creature that I am , Who shall deliver me from the Body of this Death ! Lord speak the word , and deliver me from my self . Assure me that the degrees of future Glory will be proportioned to the degrees of my advancing thy Glory here . O let me abound in good Works , and let doing good be my greatest delight , for as much , as I know , my labour is not in vain in the Lord. It cannot be in vain . Thou hast promised it , and thou wilt do it . I believe , Lord , help mine Unbelief , thorough Jesus Christ our Lord. Amen . A Prayer relating to Exercise 14 viz. To stir up and exercise the Graces God hath given us . O God , thou art a strong Rock , and a strong Habitation ! How excellent is thy loving kindness , therefore the Children of men shall put their trust under the shadow of thy Wings ! O my God , how have I contented my self with very low degrees of Vertue ! I have been afraid of doing too much for Heaven , and satisfied my self too often with shadows of Goodness ! Thou art not wanting to us , if we are not wanting to our selves . Thou art ready to quicken us , ready to enlighten us , ready to succour us in all our distresses and necessities . O thou that art a strong Tower to all them that run unto thee . Take care of my immortal Soul : if thou wilt charge thy self with her welfare , I shall be safe . I have been very slothful hitherto . I have lost much time , many opportunities , many advantages of a Spiritual life . I know I must grow on to a perfect man in Christ Jesus . Thou doest not allow me to stand still ! Thou biddest me work like a man that knows what an endless Glory means . O purifie me from all sin . Lord Jesu ! give me the fervour of thy Spirit , that I may bee filled with spiritual Wisdom and Understanding ; and for the glory set before me , may be content to do , and suffer cheerfully , whatever in thy Wisdom thou shalt think fit to charge me with . Come Lord ! make a Reformation in this poor , blind , distressed , miserable Soul ; my Faith is weak , my Hope is weak , my Love is weak , my Charity is weak . One word of thy mouth would put vigour and life into me . The same Word that made the Sun shine out in the first Creation , would make my Graces bright , and that Sentence , Let there be Light , spoken to my Soul , would change the dark Chaos into a Globe of light . O make goodness habitual in my Soul. O that it might be an everlasting inhabitant in me ! O that my Soul might become its proper Seat , its Palace , its Tabernacle , from which it might never depart ! Ah! how inconstant is my Zeal ! Hot I am to day , and cold to morrow . Sometime I seem to lay force on the everlasting Kingdom ; a little while after I fall in love again with the world . O destroy this weed of inconstancy in my Garden . All this comes from the weakness of my Vertues . Hence it is , that I am not the same every where : And I that am bold in one place to stand up for thy glory , am a Coward in another . Where is thy mighty Arm , O Lord ! Where are thy Bowels ! Fill my languishing Soul with strength from above , and with wisdom from above , that I may encrease , and abound more and more in love . Perfect what thou hast begun in me . Let Meekness , and Humility , and all the graces of the Holy Ghost become natural to me . O that they were incorporated with my temper ! O that they were so riveted into my Soul , that I might not be able to act contrary to them ! O that I might find as great a reluctancy , when I am tempted to neglect them , as formerly I found when thy Spirit commanded me to performe them ! O how sweet a frame do these Graces put the Soul into ! O that I could say , that thus it is with me ! Sweet Jesu , be not tired with taking pains with this miserable Soul ! Thou hast been prodigiously kind to me , O be not weary of being farther gracious & favourable ! O let me find by blessed experience , that I grow in Grace , and that thy Commandments are no longer grievous to me , that every thing in thy service becomes more easie , and that , what formerly was a burden to me , is now pure pleasure and delight to my Soul. O my God , gild my Soul once more with thy radiant Beams , and establish my heart unblamable in Holiness at the coming of our Lord Jesus Christ. Amen . A Prayer , relating to Exercise 15. viz. Every night before we go to bed to call our selves to an account for the Actions of the day . O God , who searchest the Heart and the Reins ! How deceitful is my Heart ! How many are the ways that lead to destruction ! How innumerable are the Wiles of the Devil ! yet by thy light they may all be discovered , and their danger perceived , and their ill intent laid open . How small an Atome doth the bright light of the Sun make visible ! Therefore that light which thou vouchsafest to an humble mind must be supposed far more effectual to manifest all the Stratagems of the powers of darkness . O my God , make me willing to see the designs of my Spiritual Enemies against me , that I may resist them , oppose , and overcome them . My Heart is a Field where many Tares are mix'd with the wholesome Wheat . If I search not , how shall those Tares be rooted up ? If I examine not , what can I expect , but that like the Field of the slothful , and like the Vineyard of the man void of Understanding , it will be all grown over with Thorns , and Nettles will cover the face thereof . Shall I say , a little sleep , a little more slumber , till my Poverty come on like an armed man ? O my God , let my greatest care be , that thou and my Soul be friends . But how shall I know thou art my Friend , except I examine my Soul , and see what tokens of thy love I find there . O let me not be afraid to know my Thoughts , my Words , my Actions , my Inclinations . If I know they are evil , I may reform them : If I find they are good , I may rejoyce in them . O teach me the art of searching my heart . Let me not continue a stranger to my self . Let it be a pleasure to me to take notice how I thrive in Grace . Let me know my danger . O keep me from wandring in the dark . Let me see how I go astray , that I may get into the right way again . Convince me of the easiness and pleasantness of this task . O let me not think it a burthen to my Soul. I have dwelt too long in the Suburbs of Religion , O perswade me to enter into the City which hath foundations . Let the reward that is before me be a strong motive to me , to put on the whole Armour of God. O how sweet will it be to me to see thy assistances , the incomes of thy Grace , the influences of thy Spirit , my progress in goodness , the abatement of my sins , the decay of my corruptions , and my nearer approach to Heaven . If I examine my heart , all this will be made manifest to me ; for thou wilt teach me the way of life , and in thy light I shall see light , through Jesus Christ our Lord. Amen . A Prayer , relating to Exercise extraordinary 1. viz. To enter into solemn Vows and Promises . O Blessed Jesu ! to whom I have so often promised Faithfulness , and Allegiance , and Obedience ! How justly mayest thou look upon me , betwixt pity and anger , as thou didst upon Peter when he had most shamefully denied thee ! And O that thy looks might have the same effect upon me , that they had upon thy Apostle , and I might weep bitterly ! For how light have I made of my most solemn Promises ! How have I sought to impose upon thee . O my God! How have I evaded the obligations my resolutions have laid upon me , and sometimes downright broke those Promises ! Ah treacherous creature that I am ! how can I expect thou shouldest perform thy Promises made to me , when I am so careless of observing and performing of mine to thee ! Thou art of infinite patience , therefore I am not yet destroyed . Hence forward , when I promise thee , let thy Majesty , Greatness , Justice , and Holiness prevail with me to break with thee no more . O let me not think because thou art silent , and doest not presently punish my perfidiousness , that thou art altogether such a one as my self . O instruct me , that I may entertain greater thoughts of thee ! If I enter into a Vow at any time , assist me powerfully with thy Spirit , that I may act according to the word that is gone out of my Lips. As I make thee my Judge and Witness in my Vows , so let me remember that my Witness is omniscient , and my Judge hath Magazines of Vengeance at command . Let me undergo any inconvenience rather than be false to my Engagements . O keep me by thy Mighty Power , that my heart may be treacherous no more . O let me remember what Mercies I expect at thy hands , and let me not forfeit my Right to thy Favour . When I binde my Soul , let me think that nothing can untie it but thy self . O preserve in my mind a just sense of my Duty , and of the necessity of pleasing thee . Let me abhor every thought that would prompt me to violate this Sacred Bond. O let me look upon it as a most holy thing , and let me dread all prophanation of it . As I designe , O Lord , by these Vows to bring up my Will to thy Will , so be thou entreated to second my designes , and to keep my Soul , that I yield not to Temptations of perfidiousness , but may Triumph over my Corruptions , and be more than a Conquerour thorough him that loved me , the Lord Jesus Christ , to whom with thee , and the Holy Spirit , be all Honour and Glory , World without end . Amen . A Prayer relating to Exercise extraordinary 2. viz. To subdue the Body by Fasting . O Holy and most Merciful Saviour , who hast given us the best Religion , the wholesomest Rules of living , the most equitable Precepts that were ever given to the children of men ; while I admire thy Mercy , I cannot but bewail mine own Misery . While I wonder at thy goodness and tenderness to my Soul , I cannot but deplore my backwardness to the stricter Duties of Christianity ! How loth am I to curb this Body ! How loth to bring my Flesh in subjection ! How apt am I to flatter my self , that Heaven will come cheaper , than at the price of Mortification ! O when will these vain Imaginations leave me ! When shall I get the temper of thy dearest Servants ! How slavishly do I serve thee ! How apt am I to make Bargains with thee , and to limit my obedience . I want that free , that Princely Spirit , that fervent love , which may think nothing too good for Heaven . Lord , shew me the vanity of my over tenderness to this dying Body . I am sensible , that when I feed it high , it teaches my Soul to rebel against thee ! O let me not be afraid of the Arguments it gives me to spare my self . These are but pretences , the designe is to preserve its own ease and quiet in Sin , and Vanity . Let me see through all these Cobwebs , and perswade me to keep under my Body , lest I become a cast away : Let my Fasts have those good effects upon me , which they have had upon thy Saints of old . Let my Lusts dye , my Corruptions decay , my Vanities become odious to me . Let Holiness become sweet , the Light of thy Countenance pleasant , and the Influences of thy Grace ravishing to my Soul. Let my abstinence from Food work in me abstinence from evil . Let it prove a means to make my Prayers fervent , my Devotion quick , my Mind clear , my Affections lively , that I may at last enjoy the Festivals of Angels , and eat and drink with my blessed Master at his Table , in his Kingdom ; then shall I fast from sin for ever ; then shall I fast from all Temptations . Then shall I hunger no more after the meat that perisheth : Then shall I thirst no more after the muddy Streams of sensual Satisfactions . Then my hunger shall be refined into fruition , my thirst exalted into Enjoyments , such as Abana , and Pharpar cannot give , and the Rivers of Damascus , and of Jordan too fall short of ; then I shall need no Provision for this Body . Then my Flesh will long no more after forbidden fruit , then I shall feed on thy love for ever ; that will be my Meat and Drink , that will be better tome than all the Trees of a terrestrial Paradise ; that will nourish me more than Milk and Honey ; that will give me a more cheerful Countenance than the bloud of the Grape ; then I shall need to take care no more about what I shall eat , or what I shall drink , or wherewithal I shall be cloathed . Righteousness will be my Garment then , and Holiness , everlasting Holiness , my Robe of Glory . Amen , Amen . A Prayer , relating to Exercise extraordinary 3. viz. To use Watching , or Abstinence from Sleep . O God , incomprehensible and glorious , whose Providence watches over me day and night , O Shepherd of Israel , who neither slumberest nor sleepest , and whose Eyes are always open for my good . What hard thoughts have I had of thy service ! How unwieldy have I been under thy stricter Precepts ! How afraid have I been to hurt my self ! What pains have I taken for the World , and how irk some have thy Precepts been to my Soul ! O let it suffice that I have so long followed mine own will , and for the future , let even thy severest Laws be my delight and comfort . Thou hast given me thine onely Son to die for my sins , and can I after this mercy , think much of denying my self in mine ease for thy service ? O teach me to use moderation in all things , and even in my sleep to express my self-denial ! I know , O Lord , that without the assistance of thy Spirit , my Nature is slothful , and my Temper backward to such mortifications . To thee I come therefore , with humble Desires , with fervent Affections , and with earnest Entreaties , that thou wouldest conquer the Flesh in me , and crush that Rebel by thy power . Since I can use self-denial in sleep upon a Temporal account , O let it not be said of me , that upon a Spiritual account I could not watch . O let my actions shew , that thou art dearer to me than the World , and that I love thee better than Father or Mother , and my self too . When all I have is thine , how shall I not part with something that 's dear to me for thy sake ! O let me not lose my life while I seek to save it , but be confident that if I lose my life for thy sake , I shall finde it . Thou art the Resurrection and the Life , if I sincerely believe in thee , though I were dead , yet shall I live . O let me live , that I may praise thy Name , and whether I live or whether I die , let me live and die in the Lord Jesus . Give me a sight of the Eternal watchfulness of Angels . They sleep not . They are never oppressed with drowsiness . They sing Eternally , and slumber not . That 's the Company , that 's the glorious Society I would fain be in . O happy day ! O blessed time ! when I shall watch in thy House for ever ! When I shall watch in the Quire , where nothing is known , nothing is loved , nothing is delighted in , but God blessed for evermore . O my God , as the Eyes of Servants look unto the Hand of their Master ; and as the Eyes of a Maiden look unto the Hand of her Mistress , so mine Eyes waite upon Thee , O Lord , until thou have mercy upon me , and bring me into the Regions of eternal Brightness , thorough Jesus Christ. Amen . A Prayer relating to Exercise extraordinary 4. viz. To apply our selves to Self-Revenge . O God to whom Vengeance belongs , shew thy self . My sins are mine Enemies , my Corruptions the Foes that persecute me , O shew me thy Salvation . My sensual Desires plead for tenderness , and because they would not be displeased , they suggest Motives and Reasons why I should spare my self . They regard not what becomes of my Soul hereafter ; and so they can but enjoy present rest , they think not of the Torments that will follow . But my Soul sees how the Scene will change , when God shall come to Judgment . O my God , I am in danger ! let me spare no cost , no pains to be free from it . Where gentler means will not free me from the Corruptions which do so easily beset me , O let me not be afraid of using more violent remedies . O that I were but more concerned about the Life to come ! O that I had more lively aprehensions of it ! O that I had that view of the Terrours of the Lord , that my Soul might be convinced of the necessity of taking the Kingdom of Heaven by violence ! I am sensible of the hurt , my Lusts and Passions have done me : Fill my Soul , O God , with a holy rage against them , that I may drive them out by force , when softer Perswasions will do no good . Had not I better endure some inconvenience here , than be forced at last to make Tears my meat day and night to all Eternity ! O perswade me to lose all rather than the Joys set before me ! Shall I see thy Saints , who had the clearest apprehensions of thy Will , run , and sweat , and toil for a future Bliss , and shall I imagine , that laziness will procure that Kingdom ? O Lord leave me not . Bid me rise , and strive to apprehend that for which I am also apprehended of Christ Jesus . I fight under the Banner of the best of Princes , O let me so run that I may obtain , and hear the voice of the Bridegroom , Enter into thy Masters Joy. This will recompence all . If I arrive to this , I shall be no loser by thy Service . I have followed the World too long , and have got nothing but vanity and vexation of Spirit . It promised me much , but my Soul is empty still . If once I ascend into that City , where all tears shall be wiped away , where I shall not need the light of the Sun , and Moon , and Stars , where God himself is the everlasting Light : Whatever Troubles , whatever Miseries I went through here , they will all be forgotten , they will all be swallowed up , they will all be lost in that vast Ocean of Light and Glory . O make me weary of this Wilderness . I have wandred too long in this desert . Heaven is my home . Let that engross my Desires , my Hopes , my Expectations , my Joy , my Love , my Affections . I am a stranger upon Earth , let me live like a stranger here . Draw me , draw me , thou everlasting Magnet , that I may cling to thee , and neither Death , nor Life , neither Prosperity , nor Adversity , neither the Smiles , nor the Frowns of the World , may separate me from that Love which is in Christ Jesus our Lord. Amen . Additional Prayers FOR Every Day of the WEEK , Suited to the Exercise of Meditating . Exercise Ordinary . 3. A Prayer for Sunday-Morning , relating to the Meditation on Sunday . Exercise 3. O God! thou most sweet , thou most lovely Object ! How little do those glorified Saints that enjoy thee in the other world , regard our little pleasures and satisfactions here ! O that my Soul were with those Spirits of men made perfect ! I see nothing in this valley of Tears that 's worth desiring or breathing after . The Beatitude to come , is that , I long for . What are the glories of this World , to that glory , which e'erlong shall be revealed in us ! The magnificence of Triumphs , the pomp of Princes the curiosity of Palaces , the beauty of the Sun , the brightness of the Moon , the glistering of the Stars , the variety of Flowers , the fragrancy of Herbs , what are all these to the Joys & Glories at thy right hand for evermore ! One day in thy Courts above , is sweeter than a thousand here . There I shall behold the perfection of thy Essence , the infinity of thy Nature , the immensity of thy Grandeur , the eternity of thy Duration , the greatness of thy Majesty , the stability of thy Throne , the vast extent of thy Wisdom , the abyss of thy Judgements , the sweetness of thy Bounty , the tenderness of thy Mercy , the severity of thy Justice , the latitude of thy Power , the charms of thy Beauty , and the lustre of thy Glory ! O what a ravishing sight will this be ! And shall I be afraid of encountring with Enemies , that would keep me from seeing these wonderful objects ? These Enemies are already conquered . The Lion of the Tribe of Judah hath already weakn'd their strength and power , which makes my Victory more easie ; Therefore I will not despair . O thou who hast promised , that when the poor and needy want water , thou the God of Israel wilt hear them . Hear me from thy holy Heaven , and encourage my Soul to force her way through all difficulties . Give me lively apprehensions of that state . For want of those lively apprehensions , I work not , I move not , I press not forward , I act not like a person in good earnest , my endeavours are dull , and my attempts feeble ; O write that bliss upon my mind , engrave it on my Soul ; Let the beams of it warm my Spirit , that no labour for Heaven may seem hard , no Commandment grievous , no exercise troublesome , no industry tedious , no pains too great , no journey too long , that I may not murmur , that I may not complain of difficulties , that I may not be weary , that I may not faint in my mind ; It is not onely a glorious Garment , not onely a magnificent House , not onely a stately Palace that 's promised me , but Glory it self , and Magnificence it self , and Splendor it self . What if I must curb my Passions , and break through my sinful Inclinations ? What if I must withdraw mine affections from the Creature , and mortifie my Body ? What if I must submit my will to thy will , and pardon the greatest injuries ! What if I must get habits of vertue , give Law to my Tongue , prescribe limits to my Thoughts , put a restraint upon my foolish Desires in order to this Glory ? is not the promised Recompence encouragement enough ? O my God! thou art my Shield and exceeding great reward ! and shall I be afraid to serve thee ? Shall I tremble at the work thou settest me ? will not thy Wages be infinitely beyond my Labour ? How short will be my Task , and how long my Rest ! How few will be the days I am to work in , and how durable my Repose ! Shall I think Heaven too dear at the price thou hold'st it at ! O undeceive me , pull down the vain conceits I have harboured ; shine powerfully upon my Soul , that I may be insatiable in my desires after it , and long to see thee , who art Light it self , and in thy Light may see light , through Jesus Christ our Lord. Amen . A Prayer for Sunday-Evening . O Most happy , most blessed , and most glorious God! How can I reflect on the rest of this day without summoning my thoughts to survey the nobler Rest , whereof this present is but an Emblem ! I have gone this day with the multitude to the house of God , but what is this to the company , I shall ere long meet in Heaven , if I imitate them in their severities here ! Happy Society ! where is no Chaff among the Corn , no Tares among the Wheat , no Thistles among the Roses ! Where all are Children of God , all are Kings , all are Saints , all are full of grace and glory , all are wise , all courteous , all affable , all adorn'd with celestial qualities ! If I take such pleasure in the conversation of a wise , discreet , and prudent man here , what delight shall I take in the company of the wisest , holiest , and most accomplished Souls , that want nothing , that have all things , that abound in Knowledge , in Prudence , in Wisdom , and in Sanctity ! How do I admire men of great parts and abilities here ! in what admiration then will my Soul be , when it shall converse with persons deckt with the light of Gods Glory ! who know all things without reading , understand the greatest Mysteries without studying , comprehend the abstrusest things without labour ; who forget nothing , whose Memory never decays , whose Parts never faile , who know without errour , apprehend without doubting , understand with assurance , and perceive with the greatest evidence imaginable ; who can unfold all Riddles , resolve all difficulties , answer to all Questions , and think and speak nothing but truth , whose Mindes know no darkness , whose Understandings are free from Clouds , whose Knowledge is eternal ! How can they but be happy , when the place where they for ever live is so ! How can they but know the deep things of God , when God is the Glass in which they behold all Mysteries ! O my God , make me in love with that place , where I shall love thee perfectly , where my Soul shall be eternally united to thee , where it cannot but love thee , cannot but embrace thee , and cannot but be ravished with thee forever . If they which running in a Race , strive for the mastery , are temperate in all things , shall not I be so ? If they mortifie themselves to gain a corruptible Crown , shall not I do so much to gain an incorruptible ! What pains do ungodly sinners take to get to Hell , and shall not I be at some cost and charge to get to Heaven ! O Lord , let it never be said of me , that I valued thy Heaven less , than other men do the Devils Kingdom ! Thou offerest me the honour to reign with thee for ever , and in order thereunto requirest nothing of me , but to reign over my self on this side Heaven ! Thou bid'st me rule my Lusts , and shall I give them vent ? Thou bid'st me curb my vain Desires , and shall I cherish them in my Bosom ? Thou bid'st me triumph over my Flesh , and shall I set it on the Throne ? Thou bid'st me subdue my worldly inclinations , and shall I give them entertainment ? How great are the Glories thou intendest me ! and shall I deprive my self of them out of love to Slavery and Bondage ? O give me courage to command my self ! O let me not be afraid of displeasing my self ! My dearest Lord , teach me so to rule my outward and inward man , that I may rule at last with my blessed Redeemer for ever , through Jesus Christ our Lord. Amen . A Prayer for Munday-Morning , relating to the Meditation prescribed Exercise 3. for Munday . GReat , All-seeing , and Almighty Judge of the World , before whom all Mankind must e'erlong appear ! Righteous art thou in all thy ways , and holy in all thy works . If the righteous shall scarcely be saved , where shall I a poor sinner appear ! I that have so long , so frequently neglected my Duty , delayed my Repentance , undervalued thy Mercies , despised thy Patience , and abused the riches of thy Grace and Favour ! O Lord ! how watchful should I be over my self , if the terrours of the Great day of account stood before me in lively Characters ! O dreadful day ! when I a poor wretch must stand before thy Tribunal , and see my self surrounded with vast Legions of Angels , all expecting to hear what my Sentence will be ! This day I talk of : This day I have frequently in my mouth , but O that my Soul were frighted more with the mention and consideration of it ! I should not then lead so easie & so soft a life ; I should then spend more time in Weeping and Praying . I should then be afraid of defiling my Soul with the least spot of sin . Lord Jesu ! Great Saviour of the world ! look upon me , and let me feel thy power in my Soul , even such power to represent this day to my mind in all its terrours and circumstances , that I may make haste to enter into thy rest . The Judge is at the door , let me bring presents to him that ought to be feared ; and since no gift is so pleasing to thee , as a heart entirely devoted to thy service , O perswade me , O help me , O assist me to mind the one thing necessary , and to chuse the better part , which may never be taken away from me , for thy Name sake , for thy Mercies sake , for thy Merits sake . Amen . A Prayer for Munday in the Evening . OThou Omniscient , Omnipotent , and Omnipresent Being , who hast appointed a day wherein thou wilt judge the Secrets of mens Hearts , and all their Words , and Actions , and Desires , by thy Gospel . I believe , this day will come , a day when pure hearts will be esteemed more than eloquent Speeches , and a good Conscience will to farther than Purses of Gold. Thou Lord givest me frequent warnings of the approaches of this day ! My Conscience puts me in mind of it . The Sicknesses and Calamities thou sendest upon me , tell me of it : My heart misgives me that I am not safe , that my Soul is in danger , and that my eternal interest is not yet secured . O my God , who art not tired with the Prayers of thy Servants , nor displeased with the importunities of thy Children . I earnestly beg , it is the desire of my Soul to be enliven'd and awaken'd into a sense of this day , that to day while I hear thy Voice I may not harden my Heart . I have delay'd my serious care of a future happiness too long , too long indeed ! O that mine Eyes were Fountains of tears to weep for this neglect ! I am sensible I must not trifle any longer . I must not defer a concern of that importance to another day . O my God , let me admire thy patience , that I have liv'd unto this hour , and accept of my Sacrifice , of the remainder of my days , which I humbly consecrate to Faith and Love in Christ Jesus . O let this future Judgement swim before mine eyes , when I speak , when I think , when I follow my lawful Calling , when I am in company , when I am alone , when I walk , when I sit , when I stand , and let me ever fear that Judge who hath power to destroy both Soul and Body into Hell , that both my Soul and Body may be preserved from damnation , through Jesus Christ our Lord. Amen . A Prayer for Tuesday-Morning , relating to the Meditation prescribed for Tuesday , Exercise 3. OLord ! how wonderful are all thy Works , in wisdom hast thou made them ill , the Earth is full of thy riches ! What a Monument am I of thy Mercy ! How kind hast thou been to this miserable Creature ! How am I bound to magnifie thy goodness ! How excellent , how great , how vast , how large , how diffusive is it ! not confin'd to a day , not restrain'd to a place , not limited to an hour ! From my Cradle unto this moment I have seen , and tasted how sweet , and how gracious thou art . Thou hast carried me on thy Wings , as the Eagle doth her young ; thorough the various stages of my life , what Miracles of Providences have mine Eyes beheld ! How hath thy Providence been at work for me , while I have been asleep , while I have been thinking , and contriving something else , even how to derogate from thy honour and glory ! Truly Lord ! thy Mercy and Patience ought to be my Song in the house of my Pilgrimage ! This I have reason to boast of , to speak of , to meditate of day and night ; by that I subsist , by that I am supported , fed , maintain'd , and preserv'd from the clutches of the Devil . O let thy Mercy melt my Heart ! O let Mercy prevail with me to give up my Heart to thee . Let mercy and goodness force me to love thee ! Give me that ingenuity , that generous temper , that noble Spirit , that thy goodness may do more with me , than Threatnings , and Hell , and everlasting Torments . Let thy Love and Charity , and constant Murificence , oblige me to run in the way of thy Commandments ; Let these be greater motives with me to do thy Will , than all the terrours of the burning Lake . O let thy Love be of that force in my Soul , that I may not be able to resist its motions , but by the strength of that , may hope , believe , endure , deny my self , love , and obey thee to the end of my days , through Jesus Christ our Lord. Amen . A Prayer for Tudsday-Evening . GReat Governour and Disposer of the world , who hast promised to them that love thee , so to order all things , that they shall all conspire to their good , I am sensible of the good thou hast intended , and dost intend me , by the various Dispensations , mine eyes have seen . The various Spiritual and Temporal Blessings that have been conferred upon me , what have they been , but motives to be enamou'rd with the best of Beings . Thou knowest , if I depart from thee , or love any thing better than thee , I run away from mine own happiness , and go to undo my self ; therefore so many various Tokens and Expressions of thy Love are sent to me to unite my Heart to thee , to preserve me in thy Fear , and to uphold my goings in thy Paths . O wise , O gracious , O bountiful Master , kinder to me than I am , or have been to my self ! Let me find the good thou designest for me in thy numberless Blessings , even the good of my Soul , let that grow stronger under thy Favours , warmer in thy Sunshine , more fervent under these Beams , more flaming with love under these enforcives . The very afflictions , thou sendest upon me are intended for my good . I have found it , I have seen it , I have known it by experience , I have learned Repentance , Humility , Submission , fear of sinning by Afflictions , which I should never have learned by Prosperity ; when I have thought , I had great wrong done me by the contempt , reproach , trouble , misery others have thrown upon me , thou hast let me see , that this was to make me reflect on the affronts , and indignities , I have put upon thee my best and greatest friend . O let me never mistrust thy Providence . Whatever befals me , let me believe I shall see the goodness of the Lord in the land of the living , and let me not be disappointed of my hope , through Jesus Christ our Lord. Amen . A Prayer for Wednesday-Morning , relating to the Meditation prescribed Exercise 3 for Wednesday . O Thou , in whose hand is the power of Life and Death , who art immortal , invisible , Blessed for evermore ! Before the Mountains were brought forth , or ever the Earth , and the World were made , thou art God , from Everlasting to Everlasting thou art he . I am a frail , dying creature ; and though I carry an immortal Soul about me , yet the Vessel , in which that glorious guest abides , will soon grow leaky and decay , and that must turn to dust , and how soon , I know not ; I admire thy wisdom in concealing the Day and Hour of my Death from me ; I am sensible , it 's done to hasten my Repentance , to keep me from adding sin unto sin , to restrain me from the Vanities of this world , to make me think of a better , and to secure that happy Life which shall be after Death ! And O that my death might be ever before me ! How great are the things that depend upon it ! Two great Eternities , whereof one of them , will certainly fall to my share . O let my death be my daily Meditation , that I may prevent my everlasting death ! What a miserable creature should I be , if my Soul should leave this Body , to go into a more dismal Prison , from whence there is no returning ! O make me wise , O let me understand what preparation is necessary for that hour ; teach me to undervalue the World , and to mind the things which are above , that when I come to die , I may die with joy , and cheerfully resigne my Soul into the hands of my Creator . Let Lust , and Pride , and Envy , and Anger , die in me , before I die , that they may not endanger my Soul after death . Let me converse with Death more , that I may die to sin more , and live more to him that died for me . Let the thoughts of death mortifie in me whatever is offensive to thy Holiness . In all my actions let me remember my latter end , that my death may be my gain , and my departure out of the world an entrance into a better , through Jesus Christ our Lord. Amen . A Prayer for Wednesday Evening . O My God , to whom belong the issues of Life and Death ! naked came I from my mothers Womb , naked shall I return thither . What is my life but a Vapour , which appears for a while , and then vanishes away ! O Lord ! thou hast made this life transitory , dangerous , short , full of misery , subject to vanity , and as it were a span long ! and all to make me desire to be dissolv'd and to be with Christ ; yet how dreadful is death to me ! How do I tremble at the thoughts of it ! What should make me so deeply enamour'd with this Life ? At the best it is a Warfare ; within are Tumults , without are Fightings ; I am in a continual state of War here with Covetousness , with Passion , with Pride , with Ambition , with carnal Lusts , with Allurements of the world , with suggestions of the Devil ; when one sin is beaten away , another rises ; when I think I have mortified one Corruption , another starts up ; The Discontents and Vexations , the Troubles , and the Disappointments I meet withal are innumerable ; and can I delight to dwell in such a Valley of Tears , surrounded with so many Snares , encompassed with so many Dangers ? Should not this make me desirous to be gone ? O my God , make me willing to leave this world ! Take away from me the fear of death . Why should I fear , when my Great Master hath overcome this King of Terrours ? I will follow my Redeemer , I will conform to his Example , I will tread in his steps ; this is my resolution , this the firm purpose of my Soul ! And why should I doubt of his assisting me ! Why should not I be confident , that my death will be a passage from Mortality to Immortality , from Corruption to Incorruption , from Trouble and Misery , to Rest and Tranquillity ? Death is the way to the Kingdom of Heaven . I cannot inherit it , except I die . Do I long for that Kingdom , and shall I be afraid of the way that leads to it ! I must die ! O sweet Jesu ! let me die contentedly . Let Death be my choice . Let me embrace it before this miserable life , that after death I may live with thee for ever . Amen . A Prayer for Thursday-Morning , relating to the Meditation prescribed for Thursday , Exercise 3. O God , whose Judgements are unsearchable , and thy ways past finding out ! Who art just as well merciful , and hast ordained a Dungeon for Rebels , as well as a Paradise for the Innocent ! Horrour is ready to overwhelm me when I reflect on the eternal miseries of the Damned ! when I think on the unquenchable fire , and on the Worm that dies not , how should I tremble at the sins that lead men to those torments ! As eye hath not seen , and ear hath not heard , and the heart of man cannot conceive the joys of Heaven , so I must judge of these future miseries too . O dreadful day , when God shall take vengeance of his Enemies ! when not onely all the Pain and Anguish that mankind endures here , shall there be poured out on sinners , but far greater too . How unable am I to endure here the aking of a Tooth , the torments of the Gout , the misery of the Stone , the fire of a Fever , the raging of the Cholick , the exquisite pain of the Strangury ! O then ! what must those miseries be , which know no respit , no interval , no rest , no quiet , no ease , no abatement ! Where Vengeance will come with a Deluge , and not onely the pain of a single Disease will be inflicted , but all pains together will meet in the miserable Sufferer ! Where all things will combine to make him wretched , and all his former pleasures turn into Gall and Wormwood ! And yet how regardless of these miseries does Mankind live ! How little are they frighted with this Fire ! How little are they disturbed with this approaching Woe ! O my gracious Lord ! suffer me not to fall asleep with the foolish Virgins , while the day doth last ; while I have time to work , while I am on this side Eternity , let me dread these terrours , and the causes of it . Whenever I am tempted to offend thee , O let these Torments check mine inordinate desires ! O let me consider how short the pleasure is , and how long the bitterness it ends in ! Surely thou wilt let the disobedient know one day how odious sin is in thy sight , and how dangerous it was to abuse thy patience ! O give my Soul no rest till I firmly believe all this , and believing it , may escape the wrath to come , through Jesus Christ our Lord. Amen . A Prayer for Thursday-Evening . GReat God , whose excellency is over Israel , whose strength is in the Clouds , who art terrible out of thy holy places , who hast a mighty Voice , a Voice that will one day shake the world , and summon all Mankind to come out of their Graves , and to appear before thy Judgement seat ! What confusion will the wicked and careless world be in , when thou shalt with indignation send them away into the fire , prepared for the Devil and his Angels ! where they must be for ever deprived of thy Favour , and want thy gracious Influences ; where their fancy will be eternally affrighted with hideous and monstrous shapes , where their Passions will be in a perpetual uproar , where the remembrance of their former Mercies will continually sting them , where their Reason will be their Tormentor , their Conscience their Executioner , and yet unable to make an end of them , where their Souls will be everlastingly torn with grief and discontent , where God will be the object of their Hatred , and their minds will not be able to entertain one kind thought of their Judge ; where their Souls will be like the troubled Sea when it cannot rest , and eternal darkness and gloominess make their estate most uncomfortable ; where no creature pities them , and no man , no Angel , no Devil affords them any consolation ! O God! can I love my self and not endeavour to prevent this miserable condition ? O call to me , bid me think of it , convince me of it . Cure my blindness . Let Hell be the greatest object of my fear . Let me not fear Poverty , Contempt , Sickness , Exile , or the unkindness of men , so much , as this horrible Tempest . O let me not grow careless of it , because I see it not , and I have not as yet felt it . Let me therefore dread it , that I may never feel it . Let not the world drown my thoughts of it . Let not my Lusts put it out of my mind . Let not the Devil perswade me that I am in no danger . I am in danger , O let me see it , and run away . Lord ! here cut , burn , torture , and afflict me , so thou wilt but make me happy for ever . O let the King of Heaven hear me when I call , through Jesus Christ our Lord. Amen . A Prayer for Friday-Morning , relating to the Meditation prescribed for Friday , Exercise 3. GReat Saviour of the world , who wast wounded for my Transgressions , and bruised for my sins ! Thou art that innocent , and immaculate Lamb , which for sinners , Enemies , and condemned creatures , gavest thy back to the Smiter , and sufferedst thy self to be beaten , crown'd with Thorns , mocked , derided , and inhumanely abused ! A love fitter to be admired in silence , than praised with imperfect expressions ! How freely didst thou part with thy bloud to save my life , and to procure my safety ! Never was Bloud spilt upon such an account ; or if there were , never was such precious Bloud spilt as thine was , bloud which drives away Devils , invites Angels , cleanses Souls , purifies the Tabernacle , washes the whole world , and opens the Gate of Heaven ! Who can be so irreligiour as not to be pricked at the heart with the thoughts of thy Passion ? Who can be so arrogant , or proud , as not to be humbled with the sight ? who so cholerick , as not to be melted into meekness with the contemplation ? Who so luxurious , as not to be tempted to self-denial with this spectacle ! O let thy Cross have that effect upon me , that I may crucifie my Flesh with all its Lusts and Passions . Let thy Charity to thine Enemies prevail with me , to do good to them that hate me ! Let thy Patience under Reproaches oblige me to be silent under Calumnies . Let thy love to my Soul wound my Heart , that I may long for thee , breathe after thee , as my greatest comfort , think of nothing so much as of thee , value nothing so much as thee , delight in nothing so much as in thee , for thou hast done for me beyond expectation , beyond imagination , more than Father and Mother ever did , more than my dearest Friends ever did , more than mortal man can do . O chain my heart to thine , and let nothing separate me from thy love , but be thou mine , and let me be thine , and dwell with thee for ever . Amen . A Prayer for Friday-Evening . OJesu ! who hast led Captivity Captive , spoiled Principalities and Powers , made a shew of them openly , and triumph'd over them ! How powerful was thy Death ! How victorious thy Cross ! How potent were thy Agonies ! How effectual thy Sufferings ! Thy Cross is my Conquest . Thy Gibbet is my Triumph . At that Devils tremble , and they that are not afraid of splendid Palaces , are afraid of the Tree on which thy sacred Body was stretched out . How shall Sin reign any longer in my body , after such Compassion ! Shall not I blush after such Mercy to offend that Friend , who died for me ? Shall I reward evil for good , or dare to act against thee any more , who hast conquered my greatest Enemies for me ! They would have swallow'd me up quick , when they were so wrathfully displeased at me , but thou camest to my rescue , and wouldest not let me perish by their fury . I can plead no more that Sin and the Devil , and the World are not conquerable , for thou hast made them so . They have lost their force and power , and a poor Christian can make even Devils tremble . O let the world be for ever crucified to me , and me unto the world . Let me not be afraid of Affliction , when my Lord and Master hath endured so much for me . I hope to share in the glories of thy Crown , O let me not be ashamed to bear thy Cross. O blessed Jesu ! who art a Guide to the Blind , a Way to the erring Soul , a Staff to the Lame , a Comforter to the Poor , a Harbour to the tossed with Tempests , a Counsellour to the Perplexed , Wisdom to the Foolish , the glory of Martyrs , the joy of Angels , the Foundation of the Church , the Physician of the Sick , Meat to the Hungry , Drink to the Thirsty , Clothes to the Naked , be thou all this to me , and let thy Cross supply all my wants , and in this let me glory and rejoyce day and night , that being in some measure crucified with thee here , I may be glorified with thee hereafter . Amen . A Prayer for Saturday-Morning , suited to the Meditation prescribed Exercise 3. for Saturday . OGod , who art Purity and Holiness it self ! How despicable , how odious , how contemptible have I made my self in thy sight by departing from thy holy Commandments delivered unto me ! How like an Adversary ! how like an Enemy of the Cross have I lived ! How may I stand amazed at thy patience , that I am yet on this side Hell ! What ingratitude have I been guilty of , to thee the best of Masters , and the kindest Father , who hast been tender of me to a Miracle ! How can I reflect upon my unthankfulness without blushing ! O that I might not be able to remember any of my sins without horrour ! How have I undervalued thy wisdom by thinking my self wiser than my God , and by approving that , which thy wisdom hath condemned , as folly and bruitishness ! What fruit had I then in those things whereof I am now ashamed . What warnings hast thou given me , not to venture on those dangerous baits , and yet I have set light by them ! I have been loath to believe those , who poison'd by this Viper , have cried out , that they have been cheated and murthered ! I would not believe , till I found death in the pot , and by woful experience saw , that all the fair promises of sin , are meer Delusions . Lord discover to me my secret errours , and the sins I have been loth to know , convince me of their odiousness and fearful consequence ! Teach me to remove my foot far from them , and let me not come near the door of their house . Instead of excusing of them , give me grace to confess , and fight against them . Let not the present satisfactions tempt me to run into that fire , and anguish , they end in . Though the World lies in wickedness , yet let the familiarity and common practices of men be no temptation to me . Let me ever look up to that Great , and Glorious God , who interdicts it , and count my self happier in thy favour , than in all the Solaces and Flatteries of evil men . Anoint me with the oyl of gladness , and let me rejoyce in nothing so much as in doing thy will , through Jesus Christ our Lord. Amen . A Prayer for Saturday-Evening . O Thou , at whose presence Devils tremble , and Sinners are afraid ! How blind hath sin made me ! How hath it darkned my Understanding , and clouded all my Faculties ! How hath it deprived me of spiritual strength , and thrust me into the very Jaws of the roaring Lion ! What power have I given to my spiritual Enemies by offending thee , and how have I armed those Foes against mine own Soul ! How like an Atheist have I lived , while I have been careless of thy Omniscience and Omnipresence ! How basely have I preferred mine own will , and the favour of men , before thy Precepts , and the light of thy Countenance ! O the many idle , foolish , silly , lascivious , ridiculous , censorious Words , Speeches , Discourses , and Answers , that I have been guilty of ! How little regard have I had to thy Day , thy Name , thy Word , thy Ordinances , to the duty of Prayer , and to the Ministry ! How inattentive in hearing thy Word , how cold in Prayers , how negligent in the duties of my respective Relations have I been ! What pettishness , peevishness , impatience , touchiness ! What envy , hatred , passion , secret grudges have I harboured in my Bosom ! What impure , covetous , unclean , disorderly thoughts and desires have I suffered to lodge in my Breast ! What a stranger have I been to that veracity , meekness , patience , humility , charity , tenderness , compassion , steddiness in holiness , and readiness to every good word , and work , which thou hast peremptorily commanded ! How have I rendred railing for railing , mistrusted thy Providence , allowed my self in discontentedness , and been a Coward in thy service ! O my God! I renounce all these swarms of sin , and beg thy Illumination , Assistance , Power , Grace , and Influence against them ! Come Lord ! Come into this Soul of mine , and erect thy Throne in my Breast ! Whenever I am tempted for the future , let me say , I am a Christian , I am not mine own , I am bought with a price , and I cannot yield ! O make me stand in awe of mine own Conscience , and give me Rivers of Tears to deplore what is past ! O my God! I desire to walk in the light , even as thou art in the light , that I may have fellowship with thy Saints , and the bloud of Jesus Christ may wash me from all sins . O quicken me , O strengthen me , O leave me not ; in thee do I trust , let me never be confounded for Christs sake , to whom with thee , and the eternal Spirit , be all Honour and Glory for ever . Amen . Advertisement . 1. THough the Lords Prayer be not mentioned in the foregoing Supplications , yet a Christian that makes use of these Devotions , may , and ought conscienciously to add it . 2. As besides our own spiritual Wants , we are to recommend to God the necessities of others , so the following Ejaculations , may be added to the foregoing Prayers . For the whole Race of Mankind . ARise O Lord , let thy Light shine , and let thy Glory rise upon Heathens , Jews , Mahometans , and others , who have not known thee , and upon all the Families that do not call upon thy Name . Remove the darkness that covers the Eàrth , and the gross darkness under which whole Nations lie . Let all men see the light of thy Gospel , and flow to it , that their hearts may fear , and be enlarged , and glorifie the House of thy Glory . For the Universal Church of Christ. HAve mercy , Lord , on thy Church dispersed all the world over . Let violence be heard in her no more , nor wasting and destruction within her borders . Let her Walls be called Salvation , and her Gates Praise . Let her Priests be cloathed with righteousness , and let her Saints rejoyce and sing . Let her righteousness go forth as brightness , and the Salvation thereof as a Lamp that burns . For the King. GIve the King thy Judgements , O God , and let him judge thy People with Righteousness . Be thou his Goodness , his Fortress , his high Tower , and his Deliverer , his Shield , in whom he may trust , and subdue his people under him ; send thy hand from above , and rid him , deliver him out of great Waters , from the hand of strange Children , whose mouth speaketh Vanity , and their right hand is a right hand of Falsehood . Let him rule in the fear of God , and let his glory be as the light of the Morning , when the Sun rises , even as a Morning without Clouds . For the Royal Family . LEt their glory , O Lord , be great in thy Salvation , Honour and Majesty do thou lay upon them . Be thou entreated to make them blessed for ever , and exceeding glad with thy countenance . Let their goodness be answerable to their greatness , and make them shining and burning lights , that others may see their good works , and praise their Father which is in Heaven . For the Bishops and Clergy . ENable thy Ministers , O Lord , to hold Faith and a good Conscience ; Make them great examples of the Believers in Word , in Conversation , in Charity , in Spirit , in Purity . Let them meditate upon these things , give themselves wholly to them , that their profiting may appear to all . Let them take heed unto themselves , and unto their Doctrine , and continue in it , that they may both save themselves and them that hear them . For the People of the Land. O Lord , make the people willing in the day of thy power , willing to fear God , to honour the King , and to love one another with a pure heart fervently . O that there were such a heart in them , that they might love thee , and fear thee , and keep all thy Commandments always , that it might be well with them , and with their Children for ever . Pardon their crying sins , and perswade them to do justly , to shew mercy , and to walk humbly with their God. For persons distressed in Body or Mind . O Lord , bind up the broken-hearted , proclaim Liberty to the Captives , and the opening of the Prison to them that are bound : Proclaim the acceptable year of the Lord to the miserable , and the day of peace to comfort all that mourn . Give unto them Beauty for Ashes , the Oyl of Joy for Mourning , the Garment of Praise for the Spirit of Heaviness . For their Shame let them have double , and for Confusion , let them rejoyce in their Portion , and let everlasting Joy be upon their heads . For Relations . LOrd , be thou a Father , a Husband , a Friend , a Master , a Ruler , and a Protector to them all . Make them thy Friends , thy Children , thy Favourites , love them freely , receive them graciously , let their Souls be bound up in the bundle of life with thee , keep them as the Apple of thine eye , and when thou makest up thy Jewels , remember them , and spare them as a man would spare his own Son that serves him . For Benefactors . LOrd , do good to them that have done good to me . Bless them with a true Repentance , with pardon of all their sins , with a mighty sense of God , with a holy fruitfulness in all good works , with a meek and humble Spirit , with peace of Conscience , with joy in the Holy Ghost , with eminency of Vertue , and for the kindnesses they have shewn to me , and mine , reward them sevenfold with mercy into their Bosoms . For Enemies . LOrd bless them that curse me , do good to them that hate me , be merciful to them that either have wrong'd me , or would despitefully use me , and transform them by the renewing of their mind , that they may prove what is the holy and acceptable and perfect will of God. Advertisement . 3. I Thought to have made an end here , but for some reasons was prevailed withal to add these following Prayers . For a Sick person . O Thou , who deliverest the Poor when he cries , the Needy also , and him that hath no helper , look upon this thy weak Servant , from the habitation of thy Holiness , and be a Physician to his outward and inward man. At once heal his Soul and Body . Speak the word , and thy Servant shall be whole . Bless him with a sound Repentance , and make this affliction an effectual means to produce in him the peaceable fruits of Righteousness , of Faith , and Love , and Charity . Hear his Prayers , regard his Groans , give him ease under his burthen , restore his Soul , and make him thankful for thy Mercy , thorough Jesus Christ our Lord. Amen . A short Thanksgiving after Recovery . I Thank thee O Father , Lord of Heaven and Earth , because thou hast been pleased to spare this thy unworthy Servant . Fill me with a mighty sense of thy Goodness . O let this Mercy never never be forgotten . Let me see thy hand in this providence , and admire the great Giver of this Blessing . Be thou hereafter in all my thoughts . Encrease my desires after thee , my fear of offending thee , my care to please thee , my love to thy ways , my zeal to thy Glory , and fit me for thy everlasting Kingdom , through Jesus Christ our Lord. Amen . A Prayer for a Woman with Child . O Thou , who settest the Poor on high from affliction , and makest him Families like a Flock . Take pity of me , O thou that hearest Prayers , be with with me in the hour of trouble , when Fear and Anguish come upon me . Forget my sins , and strengthen me with thy Grace . Bless the Fruit of my Body , and sanctifie it early . As the Mountains are round about Jerusalem , so let the Lord be round about me from henceforth , even for ever , and though I sow in Tears , yet let me reap in Joy. Be thou my Fortress and Deliverer , and in the great danger watch over me for good and not for evil , and enable me to tell my Friends what the Lord hath done for my Soul through Jesus Christ our Lord. Amen . A Thanksgiving after safe deliverance . O God! How am I bound to praise thy great and glorious Name , who hast not forsaken me when my Soul was in trouble . Out of the depth have I cried unto thee , and thou hast heard my voice , and my supplication . For this shall every one that is godly pray unto thee in a time , when thou mayst be found . O Lord my God , I cried unto thee , and thou hast healed me . Thou hast brought up my Soul from the Grave , thou hast kept me alive , that I should not go down to the Pit. Thou hast turned for me my mourning into dancing , thou hast put off my Sack-cloth , and girded me with gladness , to the end that my glory may sing praises to thee and not be silent . O Lord my God , I will give thanks unto thee , and delight my self in the Lord for ever , thorough Jesus Christ our Lord. Amen . A Prayer for one that intends a Single Life . O Most gracious God , who givest power to the weak , and strength to the feeble , thou knowest my purposes , and seest my desires , and art acquainted with my design of being married to none but thee . O blessed Bridegroom of my Soul , give me chast desires , power to resist Temptations , strength to subdue the motions of the Flesh. Dwell in me by thy Spirit . Teach me to love thee passionately . Let no other object engross my Affections . Give me a spiritual Appetite . Keep me unspotted in this sinful world . Be thou my All , my Riches , my Pleasure , my Delight , my Crown , my Glory , through Jesus Christ our Lord. Amen . A Prayer for one that is entring into a Married state . O God , who hast made Marriage an honourable thing , and promised to bless those that marry in the Lord ! In thy name I am entring into another state of life . Be merciful unto me , O Lord , rejoyce the Soul of thy Servant , for unto thee O Lord do I lift up my Soul. Direct me in all my actions . Counsel me in what I am to do . Encline my heart to fear thy Name . Enrich her , that is to be my Yoak-fellow with the choicest of thy favours . Give us both hearts to rely and depend upon thee . Let 's look up to thee , in all our concerns . Make our mutual love sincere , and constant , and let 's encourage one another to godliness . Make us helpful one to another , and in our lawful endeavours , and enterprizes let 's see thy bountiful hand . Make us both pleas'd with what thou shalt think fit to send upon us , and contented in all conditions , and with united force let 's press toward the mark of eternal glory , through Jesus Christ our Lord. Amen . A Prayer before a Journey . O Thou who wast a Pillar of Cloud to thy People of old in the day , and a Pillar of Fire by night , watch over me in this Journey day and night . Be thou my Guide , my Star , my Light , my Director , and bring me safe to the place I intend for . Preserve me from all evil . Protect me from all dangers , let thine Angel be my Guardian , and under the shadow of thy Wings let my refuge be , that I may observe thy Statutes , and keep thy Laws , through Jesus Christ our Lord. Amen . A Thanksgiving after a safe return . BLessed God , whose works are honourable , and glorious , and who hast made thy wonderful works to be remembred , give me leave to admire , and to praise thy Providence , which hath covered me with its Feathers , and been my Shield and Buckler , which hath kept me from the terrour by night , and from the destruction that wasteth at noon day . I cheerfully offer here unto thee the Sacrifice of righteousness , and as I see the loving kindness of the Lord , so enable me for the future to live in a thankful remembrance of thy goodness , and let this and all thy other gracious Providences prevail with me to walk before thee with a perfect and upright heart , through Jesus Christ our Lord. Amen . A Prayer for one , that is going to Sea. O Thou , who stillest the raging of the Sea , so that the Waves thereof are still . Thy Way is in the Sea , and thy Path in the great Waters , and thy Footsteps are not known . O God! I am like to see thy Works and Wonders in the deep . Be with me I beseech thee in my going out , and in my coming in . Spread thy wings over me , and let me find by blessed experience , that they who trust in thee shall never be confounded . Prosper my Voyage , and give success to my endeavours . Let not the Deep swallow me up , neither let the Flouds drown me . Shine upon me day and night , and with thy love cherish my fainting Spirits . Let no evil examples have dominion over me . Let thy fear be upon my Soul , at all times , and let nothing tempt me to depart from my integrity . Let my Soul learn by thy Providences to keep close to thy Word , and let that be my Comfort in all my Afflictions , through Jesus Christ our Lord. Amen . A Thanksgiving when one is returned safely . O God , thou art the God , that doest Wonders , thou hast declared thy strength among the People , Thou hast with thine arm redeem'd thy People , the Sons of Jacob and Joseph . I will praise thee , for thy goodness , and for thy wonderful Works to the Children of men . I will exalt thee in the Congregation of the People , and praise thee in the Assembly of the Elders . I cried unto the Lord in my trouble , and thou broughtest me out of my distresses . Thou hath delivered me from the great Waters , and my Life hath been precious in thy sight . Recreate my Soul with the thoughts of thy mercy , and while I am sailing through the boisterous Sea of this World , let thy Word be a Lanthorn to my Feet , and a Light to my Paths , through Jesus Christ our Lord. Amen . A short Prayer before Divine Service or Sermon . O God , I am come into the house , where thy Honour dwelleth . Overaw me with a sense of thy Presence , that I may pray with understanding , and like a person concern'd about the blessings , I shall pray for . Fix my Thoughts and Affections on thy sweet self , and teach me to make intercessions with groans , which cannot be uttered . Let thy Word be sweet to me , and give me a tractable Spirit , that may cheerfully , and willingly submit to the Yoak of the Lord Jesus . Assist me in all my Duties and Devotions , and let thy good Spirit direct and order them to thy Glory . Make my Soul a gainer by these spiritual Exercises , and let all the Congregation feel the power of thy influences , that with one heart , and one voice , we may glorifie God in the day of Visitation , through Jesus Christ our Lord. Amen . A Prayer after Divine Service and Sermon . O Thou , who livest for ever and ever , I have pray'd , I have heard thy Word , I have joyn'd with thy People in their Supplications and Prayers . If thou Lord shouldest mark Iniquities , who shall stand ? Pardon , I beseech thee , the iniquities of my holy things , and what imperfections thou hast seen in my Devotions , cover them with the unspotted righteousness of Christ Jesus , and cleanse them with his Bloud . Cast me not away from thy presence , neither take thy holy Spirit from me . Accept of my imperfect Services , and make me more circumspect in all my ways . Let thy Word be written in my heart , and let neither the cares , nor riches , nor pleasures of the world steal it away . O give me thy Grace to walk according to this rule , through Jesus Christ our Lord. Amen . A Morning-Prayer for a Family . O God , great and glorious ! the Day is thine , and the Night is thine , thou hast made Summer and Winter , thou hast made the out-goings of the Morning and Evening to rejoyce . How great is thy loving kindness ! therefore the Children of men shall put their trust under the shadow of thy Wings . We praise thee O God , we acknowledge thee to be the Lord. Thou art the great preserver of men . Thou hast protected us the night past , and through thy mercy we have escaped innumerable dangers ; thou hast been our refuge , our hiding place , our fortress , and our deliverer . One Generation shall praise thy Works unto another , and declare thy mighty acts . We see thy goodness again in the land of the living . Thou hast spread thy Wings over us , thou hast covered us with thy Feathers . Thou knowest our frame , and remembrest we are dust . Thou knowest how unable we are to keep our selves , and therefore hast taken care of us , and unto this moment thy favours and loving kindnesses rest upon our Souls and Bodies . O that men would praise the Lord for his goodness , and declare his wonderful works to the Children of men ! We cannot but remember , how like a Father thou hast pitied us all our days . We have always found thy help in the time of trouble . How precious are thy thoughts , which are to us ward ; they cannot be reckon'd up in order unto thee . If we would declare and speak of them , they are more than can be numbred . What Sacrifices of thanksgiving are we bound to offer unto thee for thy love to our Souls in Christ Jesus , for the assistances of thy Holy Spirit , for thy Word , and Ordinances , and for all the encouragements we have to lay hold on eternal life ! O make us sensible of thy goodness ! Let us see how sweet , and how gracious thou art , and let this sight work in us a perfect hatred of sin , and a fervent love to the ways of holiness . Discover to us the errours of our ways . Reveal to us our secret corruptions . Let not only greater , but even all lesser sins become odious and loathsom to our Souls . Establish us with thy grace , uphold us with thy free Spirit . Leave us not to our selves , rule us by thy power , direct us by thy wisdom . Enable us to do thy will. Encourage us to cleanse our selves from all filthiness both of flesh and spirit , and whatever things are praise-worthy , let 's not onely think of them , but practise them . Give us earnest desires to imitate the best of mankind . Let 's delight greatly in thy Commandments . Lord ! open the eyes of our Understandings , that we may look more earnestly upon the spiritual riches thou hast vouchsafed unto us , and may be enamour'd with them , and despise the vanities of the world , and set our affections upon the things which are above , and may at last obtain the end of our Faith , even the salvation of our Souls . Be with us this following day . Make us watchful over our senses . Work in us a detestation of all filthy discourses , and of all the ill we see in the world . Teach us how to live in thy fear , and whatever sin we are tempted to , let 's tremble at it , and say , how can we commit this wickedness , and sin against our God! Let thy holy Angels keep us in all our ways . Order our steps according to thy Word . Direct and guide our thoughts , and words , and actions . Bless all our lawful endeavours . Cross and disappoint us , in that which is offensive to thy holiness . Prosper that which is expedient for us . Give us courage , and wisdom , discretion , and resolution in our behaviour toward God and men , and let 's use the world , as if we used it not . Keep our thoughts fixed upon a better life , that whenever thou shalt call us away from hence , we may be ready and willing to obey thy Summons , through Jesus Christ our Lord. Amen . Here the Prayers for the King , Royal Family , Church , &c. may be added . An Evening Prayer for a Family . MOst holy , and ever-glorious God! how excellent is thy Name in all the World ! Thou art to be seen in all thy works , and we have seen thee , the day past , in thy various Mercies and gracious Providences , for which we do here render our most humble and hearty thanks . O God! who is like unto thee ? For though thou dwellest on high , yet thou humblest thy self to behold the ways of the Children of men ! What are we , that thou shouldest take notice of us ! or what is our frame , that thou shouldest have such respect unto us ! We see thy condescention , and admire it . We see thy loving kindnesses , and praise thy Name . Thy Mercy reacheth unto the Heavens , thy Faithfulness unto the Clouds . Thou givest unto us all that our Hearts , and Faith , and Reason can desire ! What a glorious gift is the Son of thy bosom ! what rich Presents are thy Promises ! how industrious is thy Providence , to engage our hearts to love thee ! yet how backward are we to this duty ! How loath to raise our Souls above the world ! How unwilling to take thee for our greatest treasure ! We say , and speak glorious things of thee now and then , but we feel them not . O touch our hearts , and warm them with the fire of the Sanctuary , and let 's know no other thing , than to love thee with all our hearts , and with all our Souls . Be thou the pleasing object of our Souls , and let 's be displeased with nothing but what displeases thee . Teach us to neglect our own will , that we may the better comply with thine , and let 's walk by this golden Rule , to speak little , to think little , and to do much . Thou hast done great things for us , denied thy self in thy glory , majesty , and splendor to do us good , let 's therefore scruple nothing that thou commandest ; and give us strength to do what thou commandest , and then command what thou pleasest . Enable us to act , and speak , and live , as in thy presence , where-ever we are , and whatever we are doing , and let 's so live in the world as not to be of the world . Let no condition thou shalt call us out unto , be uneasie or unpleasant to us , and whenever thou shalt think fit to correct us , let 's look upon the providence , as intended for our good . Whenever we are exercised by Temptations , let 's not grow impatient , but rest in an humble and cheerful resignation to thy Will. Fit us for the hour of our death , and let 's not delay our seriousness to a sick bed . Let 's readily obey thy present call , and take heed of procrastinations . Let the great things that depend upon our death , be much in our thoughts , and let 's not put the evil day far from us . Encourage us so to so journ here , that at our journeys end , we may be received into everlasting habitations . Take us all into thy protection this following night . O thou great Shepherd of Israel , who neither slumberest nor sleepest , spread thy wings over us , and we shall be safe . Fit us for the duties of the following day . Teach us to commune with our hearts upon our beds , and to meditate of thy wondrous works . Let our rest be comfortable to the refreshing of our bodies , and that we may be the better able to discharge our duties the following day . Let our everlasting rest be never out of our minds , and from the sweetness of our rest on our Beds , let 's take occasion to consider , how much sweeter our eternal rest will be in thy bosom . Banish from our minds all foolish and vain imaginations , and let 's ever think our selves most happy when we do most converse with thee , who art most blessed for ever . Visit us with the favour thou bearest unto thine own people ; and give us all such resolutions to serve thee , that we may never be faint or weary in thy service , through Jesus Christ our Lord. Amen . A Grace before meat . O Lord , thy bountiful hand hath provided these thy good Creatures for me [ us ] . Let me use them with Moderation , Temperance , and Sobriety , to the glory of thy Name , through Jesus Christ our Lord. Amen . Or : LOrd , let me see thee the great Creator in these thy Creatures , and as thou dost intend them for my nourishment , so let my Soul be encouraged by these Mercies to abound more and more in Goodness and Vertue , through Jesus Christ our Lord. Amen . A Grace after meat . O Lord , who art the great Preserver of men , and who hast fed me at this time with thy Blessings , receive my humble Praises for these thy Mercies , and engage me to walk before thee in Righteousness and true Holiness , through Jesus Christ our Lord. Amen . Or : HOw excellent O Lord , is thy loving Kindness , I have seen and tasted again how sweet and gracious the Lord is . Make my will perfectly conformable to thy Will , and let these and all thy other Mercies prove Motives to me to love thee unto the end , thorough Jesus Christ our Lord , Amen . FINIS . THE TABLE . A Prayer relating to Exercise 1. which is to pray without ceasing . Page 1 A Prayer relating to Exercise 2. which is every Morning to resolve to tie our selves that day to certain Rules of Living . 5 A Prayer relating to Exercise 3. viz. Every day to spend half an hour or some such time , in thinking of good things . 10 A Prayer relating to Exercise 4. viz. To study deep Humility . 16 A Prayer relating to Exercise 5. viz. To bridle our Tongues . 21 A Prayer relating to Exercise 6. viz. To watch against little sins . 26 A Prayer relating to Exercise 7. viz. To keep a strict guard over our Eyes . 33 A Prayer relating to Exercise 8. viz. To make use of the Virtues and Vices of our Neighbours . 40 A Prayer relating to Exercise 9. viz. To put a charitable interpretation upon what we see or hear . 45 A Prayer relating to Exercise 10. viz. Conscientiously to discharge the duties of our several Callings and Relations . 51 A Prayer relating to Exercise 11. viz. To resist all sorts of Temptations . 56 A Prayer relating to Exercise 12. viz. To stand in awe of God , when we are alone and no creature sees us . 62 A Prayer relating to Exercise 13. viz. To do all things to Gods Glory . 67 A Prayer relating to Exercise 14. viz. To stir up and exercise the Graces God hath given us . 73 A Prayer relating to Exercise 15. viz. Every night before we go to bed to call our selves to an account for the actions of the day . 80 A Prayer relating to Exercise Extraordinary 1. viz. To enter into solemn vows and promises . 85 A Prayer relating to Exercise Extraordinary 2. viz. To subdue the body by fasting . 91 A Prayer relating to Exercise Extraordinary 3. viz. To use watching , or abstinence from sleep . 97 A Prayer relating to Exercise Extraordinary 4. viz. To apply our selves to Self-revenge . 103 A Prayer for Sunday Morning . 109 A Prayer for Sunday Evening . 117 A Prayer for Munday Morning . 124 A Prayer for Munday Evening . 128 A Prayer for Tuesday Morning . 132 A Prayer for Tuesday Evening . 136 A Prayer for Wednesday Morning . 140 A Prayer for Wednesday Evening . 144 A Prayer for Thursday Morning . 149 A Prayer for Thursday Evening . 154 A Prayer for Friday Morning . 159 A Prayer for Friday Evening . 163 A Prayer for Saturday Morning . 167 A Prayer for Saturday Evening . 172 A Prayer for the whole Race of Mankind . 178 A Prayer for the universal Church of Christ. 180 A Prayer for the King. 181 A Prayer for the Royal Family . 183 A Prayer for the Bishops and Clergy . 184 A Prayer for the People of the Land. 185 A Prayer for persons distressed in body or mind . 187 A Prayer for Relations . 189 A Prayer for Benefactors . 190 A Prayer for Enemies . 192 A Prayer for a Sick person . 193 A Thanksgiving after Recovery . 195 A Prayer for a Woman with Child . 197 A Thanksgiving after safe Deliverance . 199 A Prayer for one that intends a single Life . 201 A Prayer for one that is entring into a Married state . 203 A Prayer before a Journey . 205 A Thanksgiving after a safe Return . 207 A Prayer for one that is going to Sea. 209 A Thanksgiving when one is returned safely . 211 A short Prayer before Divine Service or Sermon . 213 A Prayer after Divine Service and Sermon . 215 A Morning-Prayer for a Family . 217 An Evening-Prayer for a Family . 224. A Grace before Meat . 231 A Grace after Meat . 233. FINIS . Notes, typically marginal, from the original text Notes for div A44516-e2140 Here the Benefactors Names may be mentioned . 
A08025	----	Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes. De ascensione mentis in Deum per scalas rerum creatorum opusculum. English Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. 1638 Approx. 495 KB of XML-encoded text transcribed from 236 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A08025 STC 1839.5 ESTC S122555 99857679 99857679 23448 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A08025) Transcribed from: (Early English Books Online ; image set 23448) Images scanned from microfilm: (Early English books, 1475-1640 ; 990:11) Iacob's ladder consisting of fifteene degrees or ascents to the knowledge of God by the consideration of his creatures and attributes. De ascensione mentis in Deum per scalas rerum creatorum opusculum. English Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Isaacson, Henry, 1581-1654, attributed name. H. I., fl. 1638. Marshall, William, fl. 1617-1650, engraver. [42], 419, [3] p. 1638. London. Printed [by Elizabeth Purslowe] for Henry Seile and are to be sould at the Tigres-head against St. Dunstans Church in fleetstreet, [London] : [1638] A translation of: Bellarmino, Roberto Francesco Romolo. De ascensione mentis in Deum per scalas rerum creatorum opusculum. Translator's note "To the reader" signed: H.I., i.e. Henry Isaacson?. The title page is engraved and signed: Will: Marshall sculpsit. Printer's name from STC. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. 2007-12 TCP Assigned for keying and markup 2007-12 Apex CoVantage Keyed and coded from ProQuest page images 2008-04 Mona Logarbo Sampled and proofread 2008-04 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion parallel ladders Essentia Dej Omnipotentia Dej Iustitia Dej Sapientia Theorica Dej Sapientia practica Dej Misericordia Dej Angeli Aêr SOL. Luna . Stellae . Ignis Aqua Mundus Terra Anima Hominis Homo IACOB'S LADDER Consisting of fifteene Degrees or Ascents to the knowledge of GOD by the Consideration of His Creatures and Attributes 1638. LONDON . Printed for Henry Seile and are to be sould at the Tigres-head against St. Dunstans Church in fleetstreet . Will : Marshall sculp●it . To the Christian READER . IT is the receivedopinion of all , that of all the creatures which GOD ( the Soveraigne Creator ) made from the beginning , ●one was created by him more noble and excellent , ( next to the Angels ) then Man : and that for his sake all things were made ; as Heaven , Earth , Sea , and all that ●re in them ; yea , that the Angels●hemselves ●hemselves , and Principalities●ere ●ere ordayned to be subservient ●o him . But Man , being so richly en●owed , and tyed to his maker , in ●o greater bonds then benefits and blessings , became rebellious and unthankfull to his so liber all Benefactor ; and not duely understanding his dignity and excellencie , nor satisfied with such extraordinary favours , out of those things from which he should have taken occasion to love GOD his Maker , extracted that matter which produced his treason : and affecting no lesse then a Deity , rebelled , and brake the commands of his Creator : for which he was justly expelled Paradise , and deprived of that honour , which he formerly possessed , and is now compared to the Beasts that perish . This was a wofull Metamorphosis ; an unhappy change : from the best , to become the worst o● Creatures , and that so sodainly Nor was this the worst of hi● misery ; for by his fall , the whol● masse of Man-kinde ( his posterity ) became so corrupt , as tha● ( the Devill excepted ) Man wa● the most miserable of all other creatures : by nature fraile and weake ; headlong in affections ; tormented with cares and anxieties ; mad in desires ; blind in understanding ; weake in will , corrupt in memory ; obnoxious to all diseases , miseries , and troubles : and lastly , liable to infernall punishment ; and not without just cause : for he , which became a companion with the Devill in sinne , was worthily made his associate in sufferings . Now , Man being thus wretched and miserable , by incurring GODS high displeasure ; it pleased the same most good and gracious GOD , not perpetually to looke upon the injury done to his high Majestie , but to compassionate his misery ; and rather pittying his error , then desiring revenge ; determined to repayre his wofull condition , and to reconcile him to himselfe . But what tongue or pen is sufficient to expresse the manner of this attonement ? Nay , who can conceive , what it was , that wrought this reconciliation ? Surely nothing but his owne meore compassion ; and that by such a way , as may breed astonishment in the most sencelesse heart . By His Sonne , His onely Sonne , CHRIST JESUS , GOD and Man brought he this great worke to passe ; who made such a peace betweene th● Creator and Man ; such an agreement or pacification , as that he not onely pardoned the offence , but received the delinquent to grace , making him one and the same with himselfe , by the bond of love . And as we are infinitely indebted for this high benefit in generall ; so are we no lesse obliged to him for the manner of our Redemption , then for the Redemption it selfe . For there were many wayes , whereby he might have saved us , without labour , without price : yet so wonderfull was his bounty to us ; so great his goodnesse and love , that he would have it wrought by the infinite paines and sorrowes , ( even to the losse of the dearest blood and life ) of His onely Sonne ; and that , by the shamefull Death of the Crosse ; and all this ( I say ) for the love of us , without benefit to himselfe . For as it is in Job . What profiteth it thee , and what avayleth it me , if thou sinnest ? If thou sinnest , what canst thou doe unto him ? If thou be righteous , what givest thou unto him ? or what receiveth he at thy hands ? that is , What prejudice could GOD receive by our evill , or what benefit by our good ? For he is nothing the worse if men blaspheme him ; nor the better if they praise him . It was His love then to us , and nothing else , which repayred our miserable condition . This love therefore requires love againe : the love of the Creator , the love of the Creature . Certainly , in diverse respects we are bound infinitely to him . For our Creation , for our Preservation , for our Redemption : and indeed for so many inestimable blessings , as cannot be conceived , much lesse expressed . What great matter then is required of us , when we are onely injoyned to require this love with love ? We should and ought to imitate a fertile Field , or piece of ground , which renders much more seed then it receiveth : but GOD helpe us poore miserable creatures ; if this were exacted of us , we should come farre short of this retribution . Why yet , if ( for the infirmity of our natures while we live in this pilgrimage ) we cannot doe that which we should ; yet let u● doe what we may Without question love him we may ; nay love him we must , if ever we intend to take the benefit of his Sonnes passion . But thou wiltsay , how shall I love him that I know not ? if I knew him , I would love him with all my heart ; with all the affections of my mind and soule : Surely this is no difficult worke . For GOD himselfe hath made us capable of the knowledge of him , and therfore he ( knowing our capacity sufficient for that act ) hath commanded our performance of it , and that by seeking him . No man can come to the knowledge of anything , but by paines and labour ; and the more sublime that is , of which we are ignorant , the more paines , the more labour it will cost , before the knowledge of it be attained . And certainely , GOD being the most excellent object , the worthiest of all other , our knowledge , let us not spare any paines , any travaile , to possesse our selves of it ; that knowing , we may love him ; which is a duty chiefly expected from us , for all the unvaluable benefits we have , and continually doe receive from him . Now , that in the search or seeking after this knowledge , We grope not as blind men , of whom holy Iob and the Prophet Esay speake : nor that we gaze not , ( gazing being an Act so contrary to seeking , as that it was not onely condemned by the Angels in the Acts of the Apostles ; but forbidden by GOD himselfe ; gazers being for the most part a sort of people , desirous onely of new fangles and novelties , and no setled searchers or seekers . ) It will not be amisse , by prescribing some rules of seeking , to take away filmes from the eyes of the former , and to strengthen the sight of the other , that so they may be the better enabled to proceed in their search . But before we come to the directions , we will looke a little into the necessity of this duty ; that we may understand that a seeking , and thereby a knowing ; and consequently a love and service of him , is necessarily required of us . That it is commanded as a speciall duty , appeares by many places in holy writ , of which I will select a few . Seek the LORD and his strength , seeke his face continually , and Set your hearts and your soules to seeke the LORD your GOD. And GOD himselfe by the Prophet Amos , Seeke ye me and live . Secondly , it was ever the counsaile of GODS Prophets and servants : as of King David to his Sonne , Know thou the GOD of thy Fathers , &c. If thou seek him , he will be found of thee . He adviseth him to know him , by seeking him . The same King gives the same counsaile to his Princes ; as also to his Quire and Church-men , in the two places before mentioned ; to shew , that neither Prince , Nobility , nor Clergy are exempt from this duty . Againe , it hath alwaies bin the practise of Godly Princes and others . King Iehosaphat set himselfe to seek the LORD . King Hezekiah prayed for those that prepared their whole heart to seeke the LORD . King Iosiah when he was yet a child , began to seeke after the GOD of David his Father . It was also the fame King Davids practise . For when GOD said Seeke my race , he answers presently , Thy face LORD will I seeke . And in another place , I have set GOD alwaies before me . And surely not without reason , was this duty either c●mmanded , counsailed or practised , for there is a promise of reward annexed : we shall not lose our labour , but receive much good in seeking to know him . In the Booke of Deuteronomie , GOD promiseth not onely to be found of them that seeke him ; but to deliver them from misery , and heape blessings upon them . King David found by experience , that GOD never failed them that seeke him . And seeke ye after GOD ( saith he ) and your soule shall live . And GOD himselfe by the Prophet Esay . I said not in vaine to the seed of Jacob , Seeke ye me . And lastly , ( not to trouble you with many ) The LORD is good to the soule that seeketh him , saith the Prophet Ieremie . Lastly , it is the end for which Man was created . St. Paul , after he had beaten much upon the point , that a GOD was to be sought out , whom men should worship , and had made it plaine , by the creation of all things , who that GOD was ; came to the end of Mans creation , which was to seeke him ; Man being created for that purpose and end ; adding , that it would be no great labour to find him , as being not farre from every one of us . He then which shal be negligent in this duty , is not worthy of his creation , and deserves not to live ; it being a most absurd and undecent thing , for a Manto be ignorant of his Creator ; having recerved from him the guift of understanding , and made capable to know him . We see , that Rivers naturally returne to the Sea whence they come , and all things elso to their first being : Wherefore then should not Man returne in his thoughts and desires to GOD , who-gave him his being ? and why should his heart be as rest ; till be returne to him ? considering ( as I said ) that he made the understanding , whereby he might know him ; the memory , that he might ever be mindfull of him ; and the will , ever to love him ? And now , since we have in some sort seene , that it is a duty enjoyned by GOD to seeke him ; that it hath beene the counsaile and practise of many holy Kings and Prophets ; that we shall not lose our labour , but receive benefit by our seeking : and lastly , that it is the onely end for which we were created ; let us take a further view , how we may so seeke , that we may find and know him . To the due performance of which act , we must observe these cautions : 1 That we prepare our hearts carefully and diligently to seeke . 2 That we seeke him in sincerity and simplicity without hypocrisie . 3 That we be humble , and not curious seekers . 4 That we seek him in Faith , without wavering . 5 That wee be earnest and zealous , and not cold or luke-warme seekers . This carefull preparation of the heart hath ever been commended , as most necessary , before the undertaking of any pious act ; and indeed is the foundation , and first degree to this seeking . Iehosaphat prepared his heart to seeke the LORD , as you have seene . Iothan became mighty , because he prepared his waies . And S. Ie●ome saith , that purgandus est animus , ut perspicere illam lucem valeat , a man shall never be able to see the clearenesse and beauty of that light , if he first prepare not , nor fit himselfe before-hand ; if hee seeke him not in due order . It was the Wisemans advice , to seeke GOD in simplicity of heart , and it is the Pure in heart that shall see GOD. as our Savi●●r speakes The Sun beames sh●ne brightest upon a cleare glasse ; and in a cleane heart the beames of Divine grace shine most . The uncleane shall not see GOD , saith the Apostle . Saint Ierome calls the humble Man DEI Templum , the Temple or habitation of GOD. He shall not onely see GOD , but GOD will abide with him . GOD giveth grace to the humble . And CHRIST himselfe , while he was conversant upon Earth , delighted not in great or proud company , but chose fishermen to converse with : and the Centurions non sum dignus , with the Publicans humble confession , pleased him more , then all the proud vaunts of the Scribes and Pharises . He desires not , but abhorres to be looked on with curious and prying eyes : and therefore St. Augustine writing against the Manichees saith , and his counsaile is , Compescat se humana temeritas , & id quod non est non quaerat , ne illud quod est inveniat ▪ after the fearfull example of Vzza . Faith is the beginning of cleaving to GOD , saith the Sonne of Syrach . And Fides humanae salutis initium , saith St. Augustine : For by it we understand what soever is necessary for us to know concerning GOD. Now , that there is a GOD , some Deity , all people , even the Heathen , that had their intellectualls , held as a maxime . Hee in the Psalme that said there was no GOD , said it but in his heart ; was not so impudent , as to speake it out and yet for his thought onely , had the brand of a foole . This Faith St. Augustine saith , Valet ad cognitionem DEI , non tanquam omnino incogniti , sed quò cognoscatur manifestius : And , Si quis hic non ambulaverit per Fidem , non perveniet ad speciem beatae visionis . By it , the children of light are distinguished from those of darknesse ; and per ipsam discitur veritatis scientia , et percipitur cognitio Divinitatis . By it , the knowledge of the truth is learned , and of the Divinity perceived . Lastly , zeale , love , and hearty affection is of all vertues the clearest sighted , and will see GOD soonest . For it is the affection to a thing , that drawes a mans desire to see it . And yet , this vertue naturally depends upon the former , of Faith. For if Faith be wavering , love and affection is soone cool'd : Fall from the one , and fall from the other quickly . For no Man can affect or love that , which he beleeves not to be . But yet , this vertue is so necessary , as that without it , none can ever attaine to the sight of GOD. St. Augustine saith , Quantò flagrantius DEUM diligimus , tantó certius sereniusque videamus . We shall see GOD the surer , and more perspicuously , by how much the greater our zeale , aff●ction , and love is to him . And being thus prepared , and fitted with these qualities , we must seeke him ( as the Prophet counsaileth ) while he may be found . Wee must doe it in due time ; that is , while we are in this vale of misery : we must seeke and apply our selves to see and know him , as much and as soon as we may here , that we may see him face to face to our comfort , as he is hereafter . Time is first either past , and that is not ; we cannot make use of that . Secondly , or to come ; and that we know not whether we shall have it to use or no , it is onely in GODS power . Thirdly , or it is present , and that we must lay hold of , and make use of it . Therefore , in what condition , of what age soever thou art , seek the LORD , and that instantly . And if thou shalt take hold of this time , with this preparation ; no doubt but GOD will be favourable to thee , and thou shalt see his face with joy . Thou shalt finde him if thou seeke him : ( and the rather , if thou doe it early with David ; or with King Iosias , while thou art yet a child ; ) and finding him , thou shalt know him : and being come to the knowledge of greatnesse and goodnesse , thou shalt certainly love him ; which is the chiefe duty he requires of thee . And now give me leave to offer to your view , a generation , that have neither eyes , nor hearts aright ; and with Esay , Let me bring forth the blind that have eyes ; that is to say , such as have their sight , yet wander like Jeremies blind men , and grope at noone day , with those in Deuteronomie , That have eyes and see not , have understanding , but make not true use of it , for which GOD gave it : but it is darkned ( as St. Paul saith ) because of the hardnesse of their heart . Among which I will set before you the chiefe : Wo●ldlings , Ambitious , Selfe-lovers , Rebellious , Covetous and Idle : All which sorts of people , ( as I said before ) have filmes before their eyes , that hinder their sight and seeking . The love of this World in generall , doth so blind the eyes of men , that worldlings cannot distinguish betweene good and evill : they are not able , have neither power , nor time to see the true GOD. For the World being once fixed in their hearts , they cannot find out the things which GOD made from the beginning : that is , they cannot think of their Creator . And ( as St. Paul speaketh ) The God of the World hath blinded their eyes , least the light of the glorious Gospell should shine to ●hem : and therefore in another place he calls it the darknesse of the World. It was this love of the World , that caused Demas to for sake St. Paul. And St. Iohn affirmes plainely , that he which loveth the World , hath not the love of GOD in him : and therefore neither can , nor desires to see him . Againe , the World ( as a false glasse ) deceives the sight : it 's a very hypocrite , promiseth faire ; but beleeve it not ; rather feare the reward of its service : for breve est quod delectat , aeternum quod cruciat . It is impossible to looke to Heaven with one eye , and to the Earth with the other . It was the dung of a Sparrow or Swallow , that deprived Tobias of his sight , and the Apostle calls the things of the world , Terrena stercora : and therefore , while we dote on this world , and the dung there of falls upon our sight , we may be justly reputed blind , we grope for the wall like the blind ; and grope as if we had no eyes : we may apply that to our selves which David did unto himselfe . The light of our eyes is gone from us : while we are in this estate , we shall never see God. The filme of preferment much darkens the sight , and the smoke of honour is so prejudicious to the eyes , that it hinders men from the sight of their Creator : For though they carrie their eyes loftily , yet look they not so high as they should ; the myst of ambition is so thick before their eyes ; and the Sun-beames of honour so dazles them , that in comparison of a true and cleare sight , these may also bee justly reckoned among the blinde . Not much unlike to the Ambitious . is the Selfe-lover , proud and vaine-glorious : he is also blind ; for his eves , his sight is wholly reversed , and turned inward . The Pharisee lost his sight by this vanity : and so did Nabuchadonozor , and the Angels their blessed vision . The proud have not so much as a thought of GOD , much lesse a desire to see him : but all their desire is to see themselves ; and that so long , in the burning glasse of selfe conceit , that in the end they lose their sight . And this disease of the eyes begets another worse then the former , namely Rebellion . For the proud ( thinks none better then himselfe , ) presently with pharaoh saies , Who is the LORD ? The vice of pride makes the heart rebellious , as Ieremy speakes : and while a man is in rebellion , he never desires to see his Prince . It so hardens the heart , that it can receive no impression of goodnesse ; but their eyes are as it were set in their heads , as it is said of Ahia , in another case . They have eyes , but see not , as Ieremy saith , in the same Chapter : and as our Saviour , seeing they shall see , and not perceive ; because they have closed their eyes . And this is that blindnesse of heart which the Apostle St Paul meanes . For indeed , the cause of this blindnesse is ( as of all other evills ) the heart ; it being to the soule , as the eye to the body . For the eye is but as a conduit or channell , through whose optiques , all good or bad desires passe to the heart . Riches are as great an eye-sore , as any of the former , for the eye of the covetous is ever fixed upon a wrong object : Avarus est caecus , The covetous Man is blind , saith St. Augustine ; and therefore not without cause did our Saviour bid men to be ware of covetousnesse : For these terrena stercora , of riches , the mucke of the World , blind the eyes even of the wise ; they divert the eyes of the mind from seeing GOD. The Prodigall having his por●ion , went from his Father . Place ●● looking-glasse upward , and you shall see Heaven : but downward , ●nd the Earth is in your sight . ●t is not wealth , but poverty which enlightens the understanding . David in his prospe●ity said he should never be ●emoved : GOD did but turn ●way his face , and his sight●egan ●egan to be cleared . Lastly , the Idle person can●ot , shall not see GOD , because ●e takes no paines , labours not ●or this sight , he is as a dead●an ●an . David in his idlenesse , ●●st the sight of GOD. For the ●yes of the slothfull are also ●losed , they cannot see him . But ●f thou hast a desire to see GOD , thou shalt finde him , if thou seek him with all thine heart , and with all thy soule : that is , fervently and diligently . Thus have we a short survey of the blind : for all which I will pray with Elisha , LORD open their eyes , and that the eyes of their understanding may be enlightned , and advise them with the Prophet , Looke ye● blind , that ye may see ; that when with Balaam , their eyes be opened , they may see the vision of the Almighty . And now that you have seen that to seeke and know GOD the Creator , is every mans duty ; as being commanded , perswaded and patterned ; and the it is the end , for which man w●● created : as also having a sho●● direction set before you , fo● preparation to this sight an● search , together with some cautions , to avoyd the hinderance and lets to it ; let us consider little , how farre we may enter into this search , by sufficient warrant , that we stare not upon the Sun , while we become blind . For Noli altum saper● , sed time , was a good rule . No man hath seene GOD at any time ( saith St Iohn , and No man shall see GOD and live , saith GOD himselfe : For you must know saith St. Augustine ; that GOD cannot be expressed in words , nor comprehended in any mans thought or knowledge : and his reason follows , how saith he , could we proclaim him immense and in comprehensible , if he could be included in the speech or thought of any man ? and it appeares how admirable he is , by that , that he is unutterable by all tongues , and incomprehensible within any thoughts . And againe , Because GOD is above all , it followes , that he must needs exceed the capacity of men . Men , by the acutenesse of the mind may reach high ; but they behold what GOD is , rather in opinion then definition . His fullnesse , none , either with corporeall eyes , or with the mind it selfe , have at any time apprehended . If then we can neither see , nor know , nor apprehend him ; to what purpose is it , that we are so often commanded and advised to seeke him ? We must seeke , see , and know him i● this parallel . As the Sun is onely to be looked on , so that it may be seene and no more ; lest by beholding it too stedfastly , we see lesse then we might : so GOD is to be knowne , so much as he permits thee to know and understand of him , and no more . And how farre , or short are we limited ? how farre may we goe in the lawfull sight and knowledge of him ? for though we take never so much warrantable paines to know and see him , yet wee shall but see him in this pilgrimage , through a glasse darkly , as the Apostle speakes . It is true , yet paines we must ●ake , and wayes we must and may use to see him . For GOD hath given man understanding above all creatures , to the end , that he should both see and know him in this vale of misery . And ●o hold you no longer in suspence , I conceive , that the best and safest way to come to the sight and knowledge of him , is by the consideration of his Creatures and Attributes . For in the first place , it was Davids practice , to muse upon all his workes and the dayes of old , that is ( as some Commentators have it ) the sixe dayes of the creation . And therefore they are justly taxed with the name of vaine , that are ignorant of GOD , and that could not out of the good things that are seene , know him that is ; neither considering the workes , did they acknowledge the worke-master . For by the greatnesse and beauty of the Creature , proportionably the maker of them is seen . And St. Paul affirmes , that GODS eternall power and Godhead is understood by the things that are made : and St. Augustine goes a little further , when he saies , That to see the Creator by the Creature ; the Maker by his worke ; and the Architector of the world by the World , is asmuch as Man can see concerning GOD. And as he may be seene in his Creatures , so in his Attributes he is no lesse visible , no lesse admirable : for if we well consider him ( besides his infinite Essence ) in his Power , Wisedome , Mercy and Justice , ( his principall Attributes ) we may see and understand so much of him , as may conduce to the knowledge of him in this life . And yet I must confesse , that what sight we have of him here , is but ( as St. Paul speaketh in the place formerly quoted ) per speculum in aenigmate , through a glasse darkely , to that , which in the beatificall vision we shall see of him , to our comfort most clearly ; if by our lives here , he shall hereafter thinke us worthy of that most blessed sight . And thus having briefly shewed the necessity of this duty , and how farre ; and by what meanes we may wade to the attayning of the knowledge of the Creator : give me leave to tender to your view , a more ample , devout and pious Treatise , tending to that purpose , which I have turned into true Orthodoxe English , though in a plaine Dialect , which at the first I s●lely intended for my owne private use : but now ( not doubting of your favourable acceptance for the publique good , as I hope . Commending it and you therefore to the blessing of that Creator , ( who so instruct us all in his knowledge here , that hereafter we may ( with comfort ) see him face to face , and know him , as we are knowne . ) I rest Yours in CHRIST IESUS , H. I. THE PREFACE to the ensuing TREATISE . WE are oft times admonished in holy Scripture , carefully to seek GOD : for though he be not farre from every one of us , seeing we live , move , and have our being in him , as the Apostle speakes , yet are wee farre from him : and unlesse we daily frame ascents in our hearts , and raise steps and greeces towards Heaven , and seeke him with much labour ; we doe but take our journey with the Prodigall , into a Countrey farre from our owne , and from our Father , where wee but feede swine . Now , briefly to unfold and resolve how these agree , that GOD i● not farre from us , and yet wee very farre from him : We say , that GOD is not farre from us , because he daily seeth us , all things being in his sight . He also thinkes daily of us , because he careth for us : and he also daily toucheth us , as bearing all things by his mighty Word . And againe , we are farre from GOD , because we neither doe , nor can see him , dwelling in inaccessible light , and we are not able to thinke any thing ( of GOD ) of our selves , as of our selves , much lesse to touch him , by any pious affection , or to cleave to him ; unlesse he take us up , and draw us after him , by his power . Therefore when David had said , I have set GOD alwaies before mee , or in my sight ; he presently addes , for he is on my right hand ; or ( as St. Jer●me ) me suscepit dextratua . Neither are we onely in these three respects farre from GOD , that we can neither see him , nor easily thinke of him , nor joyne to him in affection : but wee easily forget him , scarce sounding forth his name , by praise or prayer : the reason is , because wee are entangled and taken up with temporall affaires , which compasse us round , and even overwhelme us . This then is the cause , why the Holy Ghost in sacred writ , ( as wee said even now ) so often perswades and counsailes us ; to seeke GOD. As , Seeke yee after GOD , and your soule shall live . And , Seeke the LORD and his strength : seeke his face evermore . And , The LORD is good to the soule that seeketh him . And , Seeke the LORD while hee may be found , and Seeke the LORD in simplicity of heart . And , If thou shalt seeke the LORD thy GOD , thou shalt finde him , if thou seeke him with all thy heart , and with all thy soule . No man , of what condition soever , is tyed so to give himselfe up to the affaires of the World , as not to refresh himselfe , with meate , drinke and sleepe . And if the bodie require such refreshing , and repast ; how much rather should the soule desire food and sleepe , ( Prayer and contemplation ) one being the meate , and the other the sleepe of the soule ? and by these two , are ascents framed in the heart , by which wee are to see the GOD of GODS in Sion , even asmuch as hee may be seene , in this vale of teares . Now there can bee no plainer , or more easie way for us mortalls to ascend to GOD , then by the consideration of his workes . For wee cannot properly say , that they ascended , which by the singular guift of GOD , were admitted by another way into Paradise ; and there to heare the secrets of GOD , which are not lawfull to bee spoken or uttered : but onely , that they were rapt , as Saint Paul plainely confesseth , in his owne case . But that it is possible for a man to ascend to the knowledge of GOD , and love of his Creator , by his workes , ( that is by his creatures ) the Booke of Wisedome , the Apostle Saint Paul , and reason it selfe , sufficiently prove : seeing the efficient cause may bee knowne by its effects , as a Man by his picture or Image . And there is no doubt but that all Created things be the workes of GOD ; and holy Scrip●ure teacheth us , that Man and Angels be not onely the workes , but the images of GOD. Being therefore provoked and stirred up , with these reasons ; and having a little ease and rest from other affaires , I have attempted to make a LADDER , out of the Consideration of the Creatures ; by which after a sort , GOD may bee ascended unto : And I have distinguished it into fifteene Staves or Steppes , after the similitude of the fifteene Degrees , by which men went up to SOLOMONS Temple ; and of the fifteene Psalmes of DAVID his Father , usually called the Gradualls , or Psalmes of Degrees . THE FIRST DEGREE of our spirituall ascending to GOD , is by the Consideration of MAN. DEGREE I. WHosoever is desirous to erect his thoughts to God-ward , must first begin with the consideration of himselfe . For we are every one of us the creature and image of GOD : and nothing is neerer to us then our selves . And therfore not without cause said Moses , Attende tibi , Take heed to thy selfe . For whosoever shall strictly and narrowly look into himselfe , shall finde that he is the very compendium or abridgement of the whole World ; and by this view with little labour and difficulty he may ascend to the creator of all things . And to this search , the resolution of these foure ordinary and easie questions wil be necessarie . 1 Who was Mans Creator . 2 Of what matter he was created . 3 What forme was given him ? 4 To what end he was brought into the World ? First , if thou wilt examine diligently , who it was that made thy soule when it was not , thou shalt finde , that it was GOD and not thy Parents . For whatsoever comes of the flesh is fleshly ; and thy soule is a spirit . Not Heaven , Earth , Sun or Starres , for they are corporeall ; thy soule incorporeall . Not Angels or Archangels , for thou were not made of any matter , but meerely of nothing : and none but GOD is able to make something of nothing . He therefore , without helpe of any others , with his owne hands , which are his understanding and will , created thee . And though GOD used thy Parents to the begetting of thy flesh , as labourers to a building ; yet is he the chiefe worke-man and creator , both of body and soule . For if thy Parents had been the chiefe authors and makers of thee , they may as well be able without skill in Anatomy to know all thy bones , nerves , veines , muskles , and other things , which they are ignorant of : they might also be as well able when thou art sicke or lame , to cure thee , as to make thee : like a clock-maker , who can take in pieces , and amend the watch or clocke formerly made by him . But the joyning of soule and body in so strong a tye , as that they become one substance , is a worke of such transcendence , that none can performe , but he , who is of infinite power . Therefore , this question is resolved , and we may and must confidently affirme , that GOD is Mans creator , who onely doth wonderfull things . And therefore Moses inspired by the spirit of GOD , may seeme to confirme this point , when he saith by way of question and answer : Is not he thy Father ? he hath made thee and proportioned thee . And Job likewise ; Thy hands have made me and fashioned me : and a little after , Thou hast clothed me with skin and flesh , and joyned me together with bones and finewes . The Kingly Prophet also acknowledgeth asmuch , Thy hands have made me and fashioned me : and againe , Thou hast fashio●ed me behind and before . To these I may adde that excel●ent speech of that heroicall woman in the Booke of the Maccabees to her soun●s . I cannot tell how ye came into my Wombe , for I neither gave you breath nor life : it is not I that ●et in order the members of ●our body ; but doubtlesse the Creator of the World , which formed the birth of man , and found out the beginning of all things . And upon this it was , that CHRIST himselfe said , Call no man your Father upon the earth : for there is but one , your Father which is in Heaven : upon which Saint Augustine speaking of his naturall Sonne Adeodatus , said to GOD , Thou didst make him well , for I had nothing in that childe , besides the fault . Well then , If GOD be author both of body and soule , if he be thy Father and preserver ▪ if what thou hast , thou receivest from him : if what thou hopest , thou hopest from him : Why boastest thou not of such a Father ? Why dost thou not love him with all thy heart ? why dost thou not contemne all things in respect of him , but sufferest thy selfe to be overswayed with vaine desires and delights ? Lift up thine eyes to him , feare not what any mortall crea●ure can doe to thee . Say with David , I am thine , save me . Certainly , if thou wouldst but seriously consider , how gracious GOD is to thee , in that he ( who needs none of thy goods ; neither if thou perish , doth he lose any thing ; hath his eye of providence still and continually over thee ; yea so loveth , directeth and cherisheth thee , as if thou wert his greatest treasure , thou wouldst be moved with these his extraordinary favours , and put thy whole confidence in him : thou wouldst feare him as thy Lord , love him as thy Father ; and loath those things which should divert thee from his love . The second quaere is , Of what matter was Man created ? The resolution is easie , even of that which is most vile and contemptible : and by how much the ●aser , the better occasion is ministred to every one of us , to labour for that most pretious and profitable vertue of humility . And doubtlesse the matter of which the prime part of Man ( the soule ) was made , was nothing ; and what can be imagined or thought to be of lesse esteeme then nothing ? Now what was the first materiall to the making of the body but menstruous blood : a thing so loathsome , as that the eye flies the sight of it ; the hand the touching of it ; and the mind abhorres to thinke of it . Thirdly , the matter whereof the first Man Adam was made , was but red and barren earth , or dust or mud . Out of the earth wast thou taken , ( saith GOD to Adam ) because thou art dust , and to dust thou shalt returne . Which caused Abraham ( remembring the vile materialls he was made of ) to say to GOD , I am but dust and ashes . And yet we have not said all which may be spoken , concerning the vilenes of these materialls . For the earth or dust it selfe , of which his body was created , came not from any matter , but of nothing also . For in the beginning GOD create● heaven and earth , and surely he created them not of any othe● heaven and earth , but even o● nothing . So that this proud thing Man , ( whether you consider soule or body ) coming from nothing , in the end must be reduced to nothing . What then hath he to boast of , but that which he hath received from GOD. Other things , as the workes of artificers , vessels of gold and the like , if they had sense might boast and expostulate with their workemen in this manner . It is true , lowe to thee for my form , but not for my materialls ; and that which I had of my selfe , before thou tookest me in hand , is farre more pretious then that which I received from thee : But Man , that hath nothing of himselfe , and is altogether nothing of himselfe , can glory in , nor of nothing . And therefore St. Paul saith . What hast thou that thou hast not received ? If thou hast received it , why boastest thou as though thou hadst not received it ? and If any man seeme to himselfe that he is somewhat when he is nothing , he deceiveth himselfe in his imagination . To which St. Cyprian agreeth , when he saith we ought to boast of nothing , when there is nothing that we may call ours . But thou wilt say , men doe many excellent things , for which they are worthily commended ; that according to the proverb , virtus laudata crescat , goodnes having due praise may increase . It is true . Men doe many good workes , for which they may deservedly be praysed , and of which they may boast ; but with this limitation , that they rejoyce in the Lord , and not in themselves ; as it is written : He that rejoyceth , let him rejoyce in the Lord. For let me aske these questions . When a Man doth any good worke , of what matter , by what power , by whose aid and direction doth he it ? surely o● the matter which GOD created : by that power and strength which GOD gave him : and lastly by GODS direction and assistance , without which hee could doe no good thing . For GOD doth many good things in Man without Man : but Man doth no good , but that which GOD giveth him power to do . And therefore , he vouchsafeth to use the Ministery and service of Man in doing good ; which of himselfe he could do without Man , that thereby he might acknowledge himselfe the greater debtor to GOD , and not by growing proud to rob God of his honour . Therefore , if thou be wise , in the good thou dost , give to thy selfe the last place ; steale not Gods glory from him , neither in little or much : enter into thine heart and consider well , that nothing of thine which is onely , and all that thou hast , and all the World shall not be able to puffe thee up . And because this pretious vertue of true humility was almost clean gone out of the World , and was neither to be found in the Books of Philosophers , or in the lives either of the Gentiles or Jewes ; it pleased the Mr. of Humility himselfe to descend from Heaven , Who when he was in the form of God equall to the Father , made himselfe of no reputation ; and tooke on him the forme of a servant , and humbled himselfe , &c. saying to mankind , Learne of me that am meeke and lowly of heart , and ye shall finde rest to your soules . So that if thou perhaps art ashamed to imitate the humility of Men , be not ashamed to follow the humility of CHRIST , Who resisteth the proud , and giveth grace to the humble . The third question followes now to be answered : that is ▪ What forme was given to Man at his creation . Surely by how much the viler the matter was of which he was made , by so much the forme is found to be the more excellent . To omit the out ward shape of the body , ( which yet may justly challenge eminencie above the shapes of all other creatures : ) for this is not the substantiall , but the accidentall forme . The substantiall forme therefore of a MAN , which makes him to be a MAN , and distinguisheth him from other creatures , is the immortall Soule , indued with reason and will , the Image of GOD ; for so we read , that GOD said when he would make Man , Let us make Man in our Image according to ●ur likenesse , and let him rule over the fish of the Sea , and over the foule of Heaven , and over the ●easts , and over all the Earth ; and over every thing that creepeth and moveth on the Earth . Man therefore is the Image of GOD , not in respect of his body , but of his spirit : For GOD is a Spirit , not a body . And there is the Image of GOD saith St. Basil , where that is , which commands the other creatures . Now Man commands and rules over the beasts , not by the members of his body , which are stronger in many beasts then in Man ; but by the mind , indued with reason and will : that is , not by that which he hath common and alike with them ; but by that , by which he is distinguished from them , and made like unto GOD. Rowse thy selfe then , and frame thy selfe after thy patterne ; and consider that all the good thou receivest by this Image , consists in the likenesse and resemblance thou hast to it ▪ Thy patterne is GOD , whose beauty is infinite , Light , in whom there is no darknes ; whose beauty the Sun and Moone admire . And that thou mayst the more easilie imitate thy patterne , on which thy whole perfection , profit , honour , joy , rest , and indeed thy whole good depends : conceive the beauty of GOD ( thy patterne ) to consist in wisdome and holinesse . For as the beauty of the body ariseth from the just proportion of the members , and sweetnesse of the colour ; so in the spirituall substance , the pleasantnesse of the colour is the light of wisedome ; the proportion of the members is sanctitie and righteousnesse : not any particular justice , but universall , which conteyneth all other vertues ; and therfore , that may be said to be the most beautifull spirit , whose mind shineth with the light of wisedome , and whose will hath the greatest measure of perfect righteousnesse . GOD then thy patterne , is that Wisdome , and that Righteousnes , and in respect thereof , is beauty it selfe . And because , both these Attributes of GOD are specified in Scripture under the name of sanctity ; it is that the Angels in Esay cry unto him , Holy , Holy , Holy is the LORD GOD of Hosts : and GOD himselfe cryeth to his Images , Be holy , for I am holy : and our Saviour in the Gospell , Bee perfect , as your Father which in Heaven is perfect . Wherefore , if thou desirest to be like thy patterne , thou must love Wisedome and Righteousnesse above all things . True Wisedome ( which is one part of spirituall beauty ) is to judge of all things according to the supreme cause : and the most high cause is the divine will of GOD , or his Law which manifests his will to Man. If therefore thou love Wisedome , thou must not lend thine eare to what the Law of the flesh shall dictate ; what thy sences shall judge to be good ; what the World shall approve of ; what any Man shall insinuate to thee ; but stop thine eares to them , and marke onely what the will of GOD thy LORD is , and account that most profitable , and above all things to be desired , which shal be most conformable to his will and Law. This is the wisedome of the Saints , of which the wiseman wrote . I loved her above health and beauty , and purposed to take her for my light : for her light cannot be quenched . All good things therefore came to me with her . The other part of this spirituall beauty is Righteousnesse , and this containes all vertues which adorne and beau●ifie the will , the chiefe whereof is love , the mother of all graces ; which not onely comprehends all the rest , as St. Augustine speaketh ; but indeed as St. Paul affirmeth is the fulfilling of the Law ; and on the other side , He which keepeth his word , ( that is his Law ) in him is the love of GOD perfect indeed , as St. John. They therefore which would be made like to the Divine patterne , must hearken to , and obey this counsaile , Be ye followers of GOD as deare children , and walke in love . The Son is the image of his Father , and all the good which ariseth from this image , ( as is before said ) is to become like to the patterne . Oh , if thou wouldst fully understand these things , and that being made like unto GOD ( by the beauty of true Wisedome and Righteousnesse ) thou much pleasest him , what peace wouldst thou enjoy ? how joyfull wouldst thou be ? how easily wouldst thou despise all the blandishments of this deceitfull world ? Againe , if thou wouldst consider , how highly GOD wil be displeased , when he shall see his image wanting the light of wisedome , and the robe of Righteousnesse , to be polluted , defiled and darkned ; and that Man being placed in such honour , as to be like to GOD , to be now compared to the beasts that perish : certainely thou wouldst be amazed , and tremble ; neither wouldst thou be at rest , untill by floods of teares springing from bitter contrition , thou shouldst wash away all thy spots and steynes , and returne to the likenes of thy most beautifull patterne . But because in the meane time , ( while thou walkest away , and wandrest from GOD ; and that thou walkest by Faith , and not by sight ) thou continually wantest his aid and assistance , aswell , that thou mayst abide in that likenes which thou hast , as that daily thou mayst become more like , that is more beautifull and clearer : mourne heartily , and pray to him , and say O holy Lord and most mercifull , whom it hath pleased to make this my soule , thine Image ; make perfect I beseech thee thy worke : increase my Wisedome , increase my Righteousnesse : hide my soule in the secret place of thy Tabernacle , that it be not defiled with the mud of carnall concupiscence , nor with the smoke of secular honour , nor the dust of earthly thoughts . The last quaere remaines to be resolv'd , which is , Whereto , or for what , Man was brought into the World. The end of his Creation . This end was no other , then GOD himselfe . But because there is a double end , Internall or Inward , and Externall or Outward . We will consider them apart , briefly . The Internall or Inward end is the perfect state or condition of any thing , to which the same may attaine : as for example , a Palace or any other structure is then , and not till then accounted perfect and finished , when nothing is wanting which is requisite to the building of it . So the inward end of a tree is the perfect state thereof ; and then it is said to have attayned his end , when after the full growth it beareth fruit . A Man therefore , who is created to a most high end , may then be said to have obtayned his end , when his mind shall see God as he is , and by seeing him shall know all things ; his will shall most ardently love and enjoy that chief good and happinesse : and his body being becom immortall and impassible , shall live in perpetuall peace and joy . And because the essence of this finall beatitude is the vision of GOD , by which we ( the Images of GOD ) shall come to a perfect state , and perfect similitude with our divine patterne : therefore it is that St John saith , Now are we the Sons of GOD , but yet it is not made manifest what we shall be : and we know that when he shall be made manifest , we shall be like him , for we shall see him as he is . Oh! if thou couldst imagine , what this is , [ that we shal be like him , for we shall see him as he is ] how quickly would all the clouds of earthly desires be dispersed ? GOD is most blessed , and therefore most blessed , because he alwaies sees himselfe as he is , and enjoyes himself without intermission , from all eternitie , with a most cleare sight , and ardent love . Which inestimable good he would have thee partaker of also , with the holy Angels ; and hath created thee to this most sublime and transcendent end : which these words signifie , Enter into the joy of thy Lord , that is , be partaker of the joy which God himself enjoyes : and these of our Saviour . I appoint unto you a Kingdome , as my Father hath appointed unto me , that you may eate and drinke at my table in my Kingdome , that is , I will make you partakers of my Kingdome , and of my royall Table ; that you may enjoy that honour , that power and that pleasure that I enjoy , and that God my Father enjoyes . And who can conceive how great that honour , power , pleasure and happinesse may be ? Certainly he that shall ascend in his thoughts , and hope to this height of his end , wil be ashamed to contend for the earths possession , or to be tormented for the losse of temporall things , or to rejoyce for the gaine of them . The externall or outward end of a thing is that , or he , for whose sake the thing is made , as the end of a Palace or house for the dweller , the end of a Tree for the owner ; and the end of Man onely for the Lord his God. For he made him , he made him of his owne , he made him for himself ; he preserves , feeds and payes him his wages . Therfore most justly he commands , and saith , Thou shalt worship the LORD onely , and him onely shalt thouserve . But marke and observe diligently . Other things which are created for Man , are pr●fitable for him , and not for Beasts●abour ●abour for Man , not for them●elves : the fields , vines and orchards fill the barnes , cellars and granaries of Men , ●ot of their owne . Lastly , servants labour , sweat and are wearie , and the gaine , pleasure and advantage redound to the Master , not to themselves . But the LORD thy GOD , who wanteth nothing , will have Man to serve him ; and wills that the profit and reward be Mans , and not his owne . O LORD , good and gracious , and of much mercy , who would not serve thee with his whole heart , if he but once tasted the sweetnesse of thy service ? What dost thou command ô LORD , to thy servants ? Thou bidst us to take thy yoke on us ; and what is thy yoke , is it heavie ? no : easie , and the burden light . Who would not most willingly beare a yoke , which presseth not , but cherisheth ; and a burden which is not grievous , but refresheth ? and therefore thou hast added , not without cause , and ye shall finde rest unto your soules . And what is that yoke of thine that brings not wearinesse , but rest ? even only that first , and chiefest Commandement , Thou shalt love the LORD thy GOD with all thine heart . What easier , sweeter , pleasanter injunction can there be , then to love goodnesse , beautie and love , which wholly thou art Ô LORD my GOD ? Thy servant David judged aright , when he conceived , that thy Commandements were more to be desired then gold , yea then much fine gold ; and sweeter then the honey and the honey comb , adding , that in keeping them there was great reward . What is this Ô LORD , Dost thou promise reward to those which keepe Commandements of this nature ? yet so it is , and a most ample reward , according to that of St. James , a Crowne of life . And what may that be ? certainly a greater blessing then we can either imagine or desire : for so saith St. Paul , quoting a place in Esay , The eye hath not seen , the eare hath not heard , nor hath come into Mans heart , the things which GOD hath prepared for them that love him . Truely therefore may it be said , that in keeping thy Commandements there is great reward . And not onely that great Commandement , but the rest , doe make him good and happy that keepes them . If thou be wise then , understand , that thou wert created to the glory of GOD and thine owne eternall salvation ; that this is thine end , this the centre of thy soule ; and this ought to be the treasure of thine heart . If thou shalt attaine to this end , thou shalt be blessed ; if thou shalt fall from thence , then miserable : and therefore thinke that truely good , which brings thee to thine end ; and that truely evill , which causeth thee to fall from thine end : prosperity and adversity , wealth and poverty , health and sicknesse , honour and disgrace , life and death with a wise man , are neither to be desired or avoyded of themselves : but if they conduce to the glory of GOD and thine owne happinesse , they are good , and to be sought after : if they hinder either Gods honour , or thy salvation ; they are evill and to be shunned . DEGREE II. By the Consideration of the Greater WORLD . THe first Degree of our ascent towards GOD , was raysed out of the consid●ration of Man , who is called the lesser World : now our intent is to erect the second , out of the consideration of the great heap , which is called the Greater World. Indeed St Gregory Nazianzen saith , that GOD placed Man as a Great World in a little , which is true , if we sever the Angels from the World : for Man is greater then it , in vertue , though not in greatnesse , capacity or masse : but if we comprehend the Angels within the World , as in this tract we doe ; then Man is but the little in the great World. Therefore in this great World which comprehends the universality of things ; though many things be wonderfull and very considerable and remarkable ; yet these I conceive most worthy our admiration in it . 1 The Magnitude or Greatnesse of it . 2 The Multitude or Number of things created in it . 3 The Variety of those things . 4 The force , vertue , and efficacie of them . 5 The Beauty and Comlines of them . It is without doubt , that the compasse of the earth is very spacious ; yea so great that the Sonne of Syrach said of it , Who can measure the bredth of the Earth , or the depth ? This may be the better understood , if we consider how many thousand yeares have passed since the Creation , and as yet the whole superficies of it , ( which he calls the breadth ) is not knowne , notwithstanding the many dangerous and costly voyages to discover it . Yet what is this heape or masse of the Earth , if it be compared to the circuit and compasse of the highest Heaven : Astrologers say , like a point or pricke to it , and true enough ; and that every Starre in the firmament is greater then the Earth , ( though for the infinite distance they seeme little to us ) who can conceive the spaciousnesse of Heaven , where so many thousands of Starres doe shine ? and therfore if he asked with such admiration concerning the superfioies and depth of the Earth , what would he have said of the outward superficie● of Heaven , and of the depth of the whole World ; from the highest Heaven , to the botome of Hell ? And indeed , the corporeall heape or masse of this World is so great , as the mind of Man can hardly imagine or conceive it . Well then , if the World be so great , what is he which made it ? Certainely he is great , and there is no end of his greatnesse . The prophet Esay speaketh metaphorically of him , when he saith , That he measureth the waters in the hollow of his hand , and meateth all the Heavens with a span . But King Solomon more expressely and punctually , Heaven and the Heaven of Heavens cannot containe thee ; which is therefore true , becau●e if another or many more worlds were created , GOD would fill them all , which we are not to understand , as that by his so fitting the world , part of GOD would be in part of the world , and wholly in all the world : for GOD hath no parts , but is whole in all the world , and whole in every part of the world ; and therefore is everywhere present by his power and wisedome . Wherefore , if thou beest faithfull to him , ( whosoever be against thee ) feare nothing , for what shouldst thou be afraid of , having so great a GOD to thy Father and friend : but if thou by falling from him hast made him thine enemy and Judge , then thou hast just cause to feare , and to give no rest to thine eyes , till thou hast by true repentance appeased him . The next thing considerable in this Great World , is the multitude of things created in it , which are so many , that who can tell them ? Who can number the sands of the Sea , and the drops of raine , as it is in the place before cited . But to omit them , as the least of things created . Within the earth how many mines are there of gold and silver , of lead , brasse , tinne , and the like ? what number of pretious stones and pearles . Above the earth , how many kinds , species , and individualls , of herbs , fruits and plants ? and how many parts in each of them ? and how many kinds , species and individualls of perfect and imperfect living creatures , foure footed beasts , creeping and flying creatures ? In the Sea , how many kinds , species , and individualls of fishes ? who can number them ? What shall we say of the multitude of Mankinde , of which it is written , He blesseth them so that they multiply exceedingly . Lastly , how many starres in Heaven , of which it is said by GOD , Number the Starres if thou canst tell them ; and which he parallels in another place with the sands of the Sea. And how many Angels of whom Daniel writeth , Thousand thousands ministred unto him , and ten thousand times ten thousand stood before GOD. This infinite number of things therefore created by one Almighty GOD , plainly demonstrates , that in his divine essence are perfections altogether infinite . For GOD would be knowne his creatures ; and because not any one creature was able to represent the infinite perfection of the Creator , therefore he multiplied them , and gave to each kind of them some goodnesse or perfection , that thereby Man might judge of the goodnesse and perfection of the Creator , who comprehendeth infinite perfections , under the perfection of one most simple essence , not altogether unlike a piece of gold , which contayneth the value of many brasse pieces of coyne . When therefore any thing which seemes admirable shall come to thy mind , let it be a Degree or Step to thee for the knowing of the perfection of thy Maker ; who without any comparison at all , is much greater , and more to be admired : so it shall come to passe , that these created things ( which as Wisedome teacheth , are stumbling blocks to the soules of Men , and snares for the feet of the unwise ) shall not deceive thee , nor deject , but instruct thee , and make an ascent for thee to better things . Therefore , if thou meet with gold , jewells , or the like , thou must say in thine heart , My GOD is more precious , who hath promised to give himselfe to me , if I contemne those things . If thou admire the dignitie of earthly Empires and honours , thou maist say in thine heart , how much more excellent is the Kingdome of Heaven , which endures for ever ; and which GOD who cannot lie , hath promised to them that love him ? If pleasures and delights begin to tickle thy carnall sense , thou maist say in thine heart , much more delightfull is the pleasure of the spirit , then of the flesh ; and of the minde , then the belly : the last whereof , the mortall creature offereth , but the former the GOD of all comfort gives , of which whosoever tasteth , may say with the Apostle , I am filled with comfort , and am exceeding joyous in all my tribulation . Lastly , if any thing faire , new , unusuall , great or wonderfull , be offered to thy view , and for thy acceptance , so thou wilt depart from thy GOD ; answer securely , there are many more good and fairer things ( without question ) to be found in thy GOD : and therefore , it will not be safe or profitable for thee , to change gold for copper coyne ; pretious jewels for brittle glasse ; great things for small , certaine for doubtfull ; and everlasting for those which be transitory . But though the multitude of things created be admirable , and argues the manifold perfection of one GOD ; yet much more admirable is the variety of things , which is seene in this multiplication , and doth more easily bring us to the knowledge of GOD. For it is no hard , but an easie matter , with one seale to make many figures alike ; nor with one ●ast Letter , to Print many Letters : but to vary the formes in infinite manner , as GOD did in the Creation ; this is a work meerly divine , and most worthy our admiration . To omit the kinds and species of things , which we plainely see to be very different , and of much variety . In the individualls of herbs , plants , flowers , and fruits , what variety is there ? their shapes , colours , smells and tastes ; doe they not differ infinitely ? Is not the like seene in living creatures ? But what shall I say of men ? when in a numberlesse army almost , not two men are to be found in all respects alike ; and the like may be said of the Starres , One Starre differs from another in glory , saith the Apostle . Lift then up thy mind to GOD , in whom onely are the reasons of all things , and from whom ( as from a fountaine of infinite plenty and fertilitie ) springs this almost infinite variety . Worthily therefore doth the same Apostle cry out , O the depth of the riches both of the wisedome and knowledge of God. But thou wilt say , these things seeme to be true : the good things created we see with our eyes , touch with our hands , ●ast with our mouthes ; we possesse and enjoy them really . GOD we see not , touch , tast nor possesse , and searce apprehend him in our imagination , as a thing farre remote from us : and therefore no mervaile , if these things take us sooner , and with more delight then GOD : But if Faith have any vigor , or be vig●lant in thee , thou canst not deny , that after this life ( which flyes away as a shadow ) if thou continue in Faith , Hope and Charity , thou shalt see GOD himselfe truly and clearely as he is in himselfe , and shalt enjoy him farre better , and more intimately , then thou now dost these created and transitorie things : For hearken to Christ , who saith , Blessed are the pure in heart , for they shall see GOD. Heare what St. Paul saith , Now we see through a glasse darkly ; but then face to face . And lastly , heare what St. Iohn saith , We shal be like unto him , for we shall see him as he is . Besides , I aske thee how much of the world , or of the things belonging to it dost thou enjoy ? Certainely but a small portion or part of it , in comparison of the magnitude before spoken of : and this also in short time , thou knowest not how soone ; will'st thou , nill'st thou , thou must leave and forgoe . But GOD in whom are all things thou shalt enjoy for ever : for GOD shall be all in all : He will be life , meate , apparell , house , honour , riches , delights , and all things . To which we may adde , that GOD is so gracious and mercifull , that in this time of thy pilgrimage , he forbiddes thee not the comfort of his creatures , from which he is so farre , as that he created them all for thy service : but this he commands , that thou use them moderately , soberly , and temperately , and that thou impart them to , and communicate them with those which want ; and that chearefully : and lastly , that they rule not over thee , but thou over them . Lay these things together , and bethinke thy selfe , whether it wil be better for thee in this life to be contented with these created things , asmuch as shall be necessary for thy sustentation ; and in the other life to enjoy GOD the Creator , in whom are all things : or in this life to so covet them , as never to be satisfied ; and in the other life to be bereft of all these temporalls , and those spirituall and eternall also . Consider also , that GOD is not so farre from those which love him , as not to afford them great content and delights in this life , and those greater , then the lovers of the world find in these created things : For it is not written in vaine , Delight in the LORD , and he shall give thee thy hearts desire , and the meeke spirited shall possesse the earth , and shal be refreshed , &c. and the Apostle , I am filled with comfort , &c. And the Psalmist againe , In the multitude of sorrowes that were in my heart , thy comforts ô LORD have refreshed my soule . Of which two last cited places , the meaning is not , that comfort ariseth out of tribulation , joy out of griefe ; for thornes doe not bring forth grapes , nor thistles figges : but that GOD doth Minister to those which love him , such pure and solid comforts to asswage their troubles , as that temporall joyes are not to be compared with them . Therefore , let this be thy firme conclusion ; be thus ever perswaded in thy heart , That he which findeth GOD , findeth allthings , and he which loseth him , loseth allthings . It followeth , that by the vertue and power of things created , and which GOD hath given to them : we ascend to the knowledge of the infinite power and vertue of the Creator . There is hardly any thing at all , which hath not some extraordinary or admirable vertue , power , or efficacie in it . The earth or stone , if it fall from high , with what force and violence doth it alight ? what doth it not crush in pieces ? what doth it not breake ? what can resist the force of it ? The holy Spirit in the Revelation , when he would describe the fall of Babylon ; saith thus , Then a mighty Angel tooke up a great stone , like a Mill-stone , and cast it into the Sea , saying , With such violence shall that great Citie be cast , and shall be found no more . The water , which flowes gently and pleasingly upon the face of the earth , if it be stirred in rivers or swift streames ; with what violence it overthrowes and destroyes all it meets with ; not onely Cottages , but Gates , and Walls and Bridges of stone , and what not ? The winds , which sometimes blow sweetly , being enraged , dash Ships against Rockes ; and turne up old and strong Oakes , and other Trees by the roots . What shall we say of fire , a comfortable element , with what speed a little sparkle of it increaseth , into so great a flame , as consumes and devoures whole Townes , Cities and Forrests , Behold saith Saint James , how great a matter a little fire kindleth ! Againe , how many vertues lye secret in herbs , and stones ? In some beasts , what strength appeares ; as in the Lyon , Elephant , Beare , Horse and Bull. In others , what wit and craft , as in the little Ant , Spider , the Bee and the Foxe ? To say nothing of the power of Angels , of the vertue of the Sun and Starres , which are farre from us : and looke upon , and consider the wit of Man , whereby so many Arts are invented ; as that sometime it is a disputable question ▪ whether art should give place to nature , or nature to art . Raise thy mind then againe to GOD , and consider , how great power , efficacie and vertue is in the Creator the LORD GOD , of whom the Scripture saith most truely . Moses in his song , Who is like unto thee O LORD among the Gods ? and King David , Who onely doth great wonders : and Saint Paul , The blessed and onely Potentate , King of Kings , and Lord of Lords , for the Creatures have their power onely from him , and that so long as he pleaseth . Who kept Ionas in the Whales belly , so that neither the teeth of the Whale , nor the violence of the water could doe him any hurt , but GOD ? Who shut the mouthes of the hungry lyons from touching Daniel , but GOD ? Who preserved the three Children in the fiery hot furnace , from the force of the fire , but GOD ? Who rebuked the raging Sea and the furious winds , but CHRIST who is true GOD ? GOD it is , that hath no power nor vertue from any ; but his will is his power , and a power that cannot be resisted ; and he hath infinite power , alwaies hath it , and hath it in all places ; all the power of Man being compared with his , is not small and little , but none at all : for so speakes the Prophet Esay , All nations before him are as nothing ; and they are counted to him lesse then nothing and vanity . Are not they then unwise , who fearing the Creature , feare not the Almighty GOD ? and that trust either in their owne or their friends strength , and not in GOD Almighty ? If GOD be on our side , who can be against us , and if GOD be against us , who can be on our side ? Therefore , if thou be wise , Humble thy selfe under the mighty hand of GOD , cleave to him in true piety , and thou shalt not need to feare , what either Man , the Devill , or other creature can doe against thee . If perhaps thou hast fallen from goodnesse , and hast provoked thy GOD to anger , give no rest to the temples of thy head , untill thou hast made thy peace againe with him ; for it is too fearefull a thing , to fall into the hands of the living GOD. It remaines , that we speake of the last consideration , which is the Beauty of things created , of which King David said , Thou hast made me glad by thy workes , and I will rejoyce in the workes of thine hands . And certainely , as GOD made all things good , so are they all beautifull , if they be rightly considered . But to omit some , consider we those , which by the judgement and approbation of all men are beautifull . Without doubt , great is the beauty of a greene meadow , of an orchard well trimmed , of pleasant groves , of the sea in a calme , of the ayre when it is cleare ; of fountaines , rivers , cities , of the bright Heaven , bedeckt with innumerable starres , like so many gemmes or jewells . How are we taken with the beauty of flowers , and fruit-bearing trees , with the various shapes of foure-footed beasts , with the flying and melody of birds , and the playing of fishes ? what shall we say of the beauty of the Starres , of the Moone , and especially of the beames of the most cleare and resplendent Sun , which by his rising glads the universe ? and lastly of Men and Women , whose shape and beauty doth breed the greatest delight ? Many have perished by the beauty of Women . It hath often hapned that Men ( otherwise most prudent ) have been taken with their beauty : and on the other side , many grave matrons and honourable , to have been brought to that madnesse with the love of Mens beauty , that they have neglected their estates , goods , children and parents , their lives ; nay I feare their everlasting happinesse , for the fond love of Men. The stories of David , Solomon and Sampson , are notorious in holy Scripture , with others . If then , such beauty be infused in the Creatures by GOD ; how wonderfull beauty may we imagine to be in the Creator himselfe ? no Man can give to another what hee hath not to give : and if Men beeing delighted with the forme of the Sunne and Starres , thought those lights of Heaven to be Gods , yet they should have knowne how much more beautifull Hee is that made them ; for the first Author of beauty hath made these things , saith the Wiseman . How much this beauty of GOD may be , is not onely knowne certainely by this ; that the beautie of all the creatures , after a more eminent manner , is found to bee as it were gathered and compact together in him : but also hereby , that whereas hee is invisible to us , while wee are in this Pilgrimage ; and may bee knowne onely by us , through Faith in the Scriptures , and in the glasse of the Creatures : yet many holy Men have been so enflamed with His love , that some of them have withdrawne themselves into desert and solitarie places , wholly to spend their time in contemplating on this beautie : and others have willingly opposed their lives to many dangers , to come to the sight of this excellent beauty . If then this heavenly beautie ( which as yet cannot perfectly bee seene , but onely beleeved and hoped for ) kindles such a zeale of desire ; what will it doe , when the veyle shall bee removed , and that hee shall be seene as Hee is ? No mervaile then , if the Angels and blessed soules ever see the face of the Father without yrkesomenesse or satietie , when GOD himselfe beholding his owne beautie from eternity , rests , and takes delight onely in it . Seeke then after this beautie , desiring and longing earnestly after it night and day , saying with the Kingly Prophet , My soul is athirst for God , yea even for the living God , when shall I come to appeare before the presence of God ? and with the Apostle , We are bold , and love rather to remove out of the body , and to dwell with the LORD . Neither need wee to feare , that wee shall be defiled with the ardent love of this beautie : for it perfects , not infects ; sanctifies , but pollutes not the heart . But if thou affectest and desirest the sight of this increate beauty of thy Creator , thou must doe that which the same Apostle addes in the same place , strive to be acceptable to him . If the beauty of GOD please thee , thy workes must please him : and if thou wilt walke before GOD in the land of the living , thou must strive to walke before him uprightly in this pilgrimage , and thou must keepe his Image undefiled from staines and spots . DEGREE III. By the Consideration of the Earth . WE have considered the corporall World in the Vniverse , now we will take a view of the particular principall parts of it , that we may thereby come as neere as we can to the sight and contemplation of the Creator : and first we will begin with the Earth . This though it holds the meanest and lowest part , and seemes to be lesse then the other elements ; yet in truth is not lesse , but excelleth all the other in dignity and value . We read in diverse places of Scripture , that GOD made Heaven and Earth , as the principall parts of the World ; the Heaven as a Palace for himselfe and the Angels , the Earth as a Palace for Men , as it is in the Psalmes , All the whole Heavens are the LORDS , the Earth hath He given to the children of men . And for this cause it is , that the Heaven abounds with glittering Stars , and the Earth with immense riches , of mettalls , pretious stones , herbes , trees , living creatures of many kinds ; whereas the water onely is stored with fish , and the ayre and fire are poore and almost empty elements . But to let these passe . The Earth hath three qualities , by the consideration of which , the mind if it be not asleepe , may with ease ascend to GOD. First , the Earth is the surest foundation of the whole World , which it we wanted , we could neither walke , rest , worke , nor live . He hath made the round World so sure ( saith the Psalmist ) that it cannot be moved ; and againe , He hath laid the foundations of the Earth , that it should never be moved at any time . Secondly , the Earth is as a good Nurse to Man and other creatures ; it daily produceth herbs , corne , fruit , grasse , and other things of that kinde innumerable , for so GOD speaketh , Behold , I have given ●nto you every herb bearing seed , which is upon all the Earth ▪ and every tree wherein is the fruit of a tree bearing seed , that shal be to you for meate . Thirdly , it bringeth forth stones and tymber to build , and mines of brasse and iron for many uses ; and gold and silver for money and traffique . The first property of the Earth , ( in that it is a place in which our bodies may rest ; whereas neither in ayre , fire or water they cannot : ) is an Embleme of the Creator , in whom onely the soule of Man may finde a place of rest . Thou ô Lord ( saith Saint Augustine ) hast made us for thy selfe , and our hearts are not quiet untill they rest in thee . If ever any , it was King Salomon that found rest in riches , Kingdome , command and pleasures ; he was possessed of a most large and peaceable Kingdome , for he raigned over all Kingdomes from the river ( Euphrates ) to the land of the Philistims ; unto the border of Aegypt , and they brought presents and served Salomon all the daies of his life : he had besides so great wealth that he had 40000. stalls of Horses for his Charriots , and 12000. Horse-men : besides his Ships trading to Ophir brought such store of gold and precious stones , that silver was nothing esteemed in his daies , and was given by him as stones in Jerusalem . His pleasure also he tooke after such an unlimited manner , that delighting in Women , he tooke to him 700. Wives princesses , and 300. concubines . And yet , heare what he saith of himselfe , after he had reckoned up these pleasures and many more , ( as you may read at large in the Booke of the Preacher : ) after he had well look'd into them , behold all is vanity and vexation of spirit , and there is no profit under the Sun. Therefore you see , he found no true rest either in his riches , honour , pleasures or wisedome ; nor could he have found any , had they beene many more , because the mind of Man is immortall , and these things are mortall , and of no continuance ; nor it cannot be , that the mind ( capable of infinite good ) should be satisfied with finite good : For as the humane body cannot rest , either in the ayre , though it be large , or in the water , though it be deepe ; because the earth , and not the water or ayre is its center : so the minde of Man can never rest in ayrie honour , or watry riches , ( which are sordid pleasures , ) but in GOD onely , who is the true center of the minde , and the onely place of rest for it , and proper to it . How divinely and wisely then , did his Father King David cry out , after he had gone into GODS Sanctuary , and understood the end of the wicked in their prosperity , Whom have I in Heaven but thee , and there is none that I desire in earth in comparison of thee . GOD is the strength of my heart , and my portion for ever . Consider this then , and thou wilt confesse , that GOD is the Rocke upon which thou most rest and relye ; other things are but vanitie and vexation of spirit , which are not things in true existence , but in false apparaence ; they comfort not , but torment , being gotten with labour , kept with feare , and lost with sorrow and griefe . Despise therefore , ( if thou beest wise ) all tran●itory things , least they snatch thee away with them ; and set thy rest on GOD alone , cleave to him with the bond of love , who remaines the same for ever . Lift up thy heart to GOD in Heaven , least it putrifie in Earth . Learne true Wisedome , by the folly of many , in whose persons the wiseman speaketh , Therefore , we have erred from the way of truth , and the light of righteousnesse hath not shined unto us ; and the Sun of understanding rose not upon us . We have wearied our selves in the way of wickednesse and destruction , and we have gone through dangerous waies ; but we have not knowne the way of the Lord. What hath pride profited us ? or what profit hath the pompe of riches brought us ? All those things are passed away like a shadow , and as a Post that passeth by . Againe , this foundation the Earth , is an Embleme of GOD in another respect , which CHRIST himselfe hath explained unto us in the Gospell , by his similitude , of a house built upon a Rock , which ( though the raine fell upon it , the winds beat upon the side of it , and the floods attempted to undermine it , ) y●t stood firme and unmovable ; but the house built upon the sand , could resist none of them , but fell . So the mansion of mans soule , which consists of many vertues and graces , as of so many roomes and chambers , if it be founded upon GOD as upon a Rocke , thatis , if it stedfastly beleeve him , if it put its whole trust and confidence in him ; if it be rooted and founded in the love of him ; it may say with the Apostle , Who shall separate us from the love of CHRIST ? The soule so founded may be secure , because neither spirituall wickednesses , which are above it , nor carnall concupiscences which are beneath it ; nor domesticall enemies , our kinsmen and acquaintance which are about it , shall at any time prevaile against it . Great I confesse are the forces and subtilties of spirituall powers ; but greater is the power , greater is the wisedome of the Holy Spirit , which is ruler and president over the house which is built upon GOD. Very much and earnestly doth the flesh fight against the Spirit , and concupiscences have overcome many strong Men : but the love of GOD easily overcometh the love of the flesh ; and the feare of the LORD , the feare of the World , Lastly , Mans homebred enemies many times draw them by evill example and conversation , to the perpetrating of sinne : but the soule whose confidence is , that it hath GOD to Father and friend , easily shakes such friends off , and will say with the Apostle , I am perswaded that neither life nor death , nor Angels , nor Principalities no● Powers , nor things present nor things to come ; nor any other creature , shal be able to separate me from the love of GOD which is in CHRIST JEsus our LORD . The second property of the Earth consists in this , that it is as a good nurse to Men , and other living creatures , in bringing forth herbs , fruits , and other sustenance in plentifull manner for their preservation . And this property ●eads us to the Creator , who is the true Nurse : For it is not properly the Earth , but GOD by the Earth , which produceth these good things . For so the holy Spirit speaketh by the mouth of David , He bringeth forth grasse for the cuttell , and greene herbe for the service of men ; and a little after , These all wayt upon thee , that thou mayest give them meat in due season . When thou givest it them they gather it ; and when thou openest thine hand , they are filled with good : and our Saviour in the Gospell , Behold the foules of the ayre , for they sowe not , neither reape , nor cary into the barnes , yet your Heavenly Father feedeth them : and the Apostle Saint Paul in the Acts , Neverthelesse he left not himselfe without witnesse , in that hee did good , and gave us raine from Heaven , and fruitfull seasons , filling our hearts with food and gladnesse . Yet is that true , which GOD commanded at the Creation , Let the Earth bud forth the bud of the herbe , that seedeth seed ; and the fruitfull tree which beareth fruit according to his kind : but it is by the power and vertue which GOD hath given it , and GOD himselfe by the Earth producing , increasing and preserving these things . And for this cause it was , that King David inviting all creatures to praise the LORD , among the rest , calls upon fruitfull trees to doe the same : and that the three Children in Daniel sang , All things that grow on the Earth , blesse ye the LORD , praise him and exalt him above all things for eve● ▪ Seeing then , that all things ( after their manner ) praise the LORD , with what affection oughtst thou to blesse and praise him ; for all the benefits which thou continually receivest ? whose hand is continually open to manifest his fatherly and most pure love to thee , never ceasing to doe thee good from Heaven , but continually providing in most plentifull manner for thee . But all this is little in the sight of GOD thy LORD , for it is hee which causeth that most noble root of love to sprout out and grow in thee . For Love cometh not of the World , but of GOD , as Saint John speaketh : And out of love as out of a Divine and Heavenly plant , spring the most faire and sweet smelling flowers of holy thoughts , the greene leaves of profitable words to salvation , and the fruit of good workes by which GOD is glorified , and our neighbours relieved . Woe then to those , who like foolish beasts covet to be filled with the fruits of the Earth , gather them greedily and hide them , never thinking of the Author of them , nor praising him for them : whose soules are like to the Earth which GOD cursed , bringing forth onely thornes and thistles : for what doe they thinke upon , but onely Fornication , Adultery , Homicide , Sacriledge , Thefts , Treasons and the like ? what doe they speake but Blasphemies , Perjuries , Curses , Contumelies , false Testimonies , Lyes and the like , which they have learned of their Father the Devill ? And lastly , what fruit bring they forth , but those poysonous fruits which ( as we said ) they continually thinke and speake of , even the workes of the flesh , as they are called by the Apostle ? These are the thornes which first of all pricke them that bring them forth , with most sharpe and bitter pricks of feares and cares : then they pricke the fame of their neighbours , with most grievous and irreparable losse . But if thou beest the garden of that Heavenly Husbandman , take heed that thornes and briers bee not found in thee , and above all things cherish the Tree of love , and the Lilly of chastity , and the sweet Spikenard of humility : and take heed , that it never creepe into thee to think , that these vertues and plants of grace be of thy selfe and not of GOD : neither attribute the preservation and increase of the fruits of good workes to thy selfe ; but commit them to him , and his care , placing all thy strength wholly in him . The third and last property of the Earth is , that in the bowels of it are Mines of gold , silver , and pretious stones , iron , brasse , and lead . Yet we must understand , that the Earth produceth not these things of its owne power , but by GODS ; which thing hee himselfe affirmes , by the mouth of the Prophet Aggee , the Silver is mine , and the gold is mine saith the LORD of Hosts . O thou lover of mankinde , hath it thus pleased thy goodnesse , not onely to furnish Man with stones , tymber , brasse , iron , lead , and other the like necessaries for the building of houses and ships ; and all other things expedient for his use , but to bestow upon him gold , silver , and jewels for ornament also ? And if thou givest such things to Pilgrims on Earth , oft times thine enemies and blasphemers of thy holy name , what wilt thou bestow upon thy beloved , who shall blesse thee , and raigne with thee in Heaven ? Thou wilt not give them small pieces of gold or silver , nor a few jewels and precious stones ; but that City , of which Saint John speaketh in the Revelation , That the building of the wall of it was of Jasper , and the Citie was pure gold ; the foundations of the Citie wall were garnished with all manner of pretious stones , and the twelve gates were twelve pearles . Yet wee must not conceive , that this high Citie Jerusalem the Heavenly , was built indeed of gold , silver , or pearles , as is described by Saint Iohn ; onely we are to know , that the holy Spirit useth these speeches for our understanding , that apprehend not greater , nor better things . But without all doubt , much more excellent shall that Citie be , which is the Citie of the Elect of GOD , and ●urpasse in glory all the Cities in this world ; much more , then a golden Citie adorned and beautified with Iewels doth exceed any Countrey Towne , made of mud and straw . Lift up then the eyes of thy mind to Heaven , and consider , of what value and estimation the things of Heaven are ; when as gold , silver and jewells , which are here so much accounted of , are but as dust and straw compared with them : and that these things are but corruptible , and they incorruptible and eternall . But if thou wouldst have them layd up for thee as treasures , and become incorruptible in Heaven , send them by bills of exchange ( as it were ) by the hands of the poore , and thou shalt finde and receive them there againe . For the truth cannot lye , which saith , Give to the poore , and thou shalt have treasure in Heaven , and againe , Give almes , make you bagges which waxe not old , a treasure that can never faile in Heaven , where no thiefe cometh , neither moth corrupteth . O the unbeliefe of Men ! deceitfull and lying Man promiseth ten for a hundred , besides the principall ; and is beleeved and trusted ; and GOD which cannot lye , promiseth to repay one hundred for one , and eternall life to boot ; and the covetous wretch distrusteth , and chooseth rather to hide his treasure , where moth consumeth , and theeves breake through and steale , then to lay it up in Heaven , where it is subject to no such casualties . But tell me ô unhappy Man , if these goods which thou hast gotten with much labour , and hast kept with no lesse feare , be neither stollen by theeves , nor corrupted with moth or rust , whose shall they be ? not thine certainly . Experience teacheth us , that the wealth of the covetous come commonly to prodigall heires , which consume them with farre more speed , then the covetous Fathers scraped them together ; yet in the mean time , the sin of covetousnes remaineth , and shall for ever , and the worme of their conscience shall not die , and the fire ( prepared for their reward ) never goeth out . Therefore , let the folly of others be thy instruction , and give eare to thy Lord and Master preaching to thee , Beware of covetousnesse , for though a Man have abundance , yet his life standeth not in his riches . A covetous Man gathers together , and keepes it , thinking long to possesse it : but it hapneth otherwise , as it did to the rich man , that filled his enlarged barnes in the Gospell ; and his wealth covetously heaped up , begate such a worme as never will dye , and kindled such a fire as never wil be quenched . O thou unhappy miser , wert thou so sollicitous to gather that , which should prepare a fire in Hell , wherein thou must continually burne ? Hearken to St. Iames , Goe to you rich men , weepe and howle for your miseries that shall come upon you . Your riches are corrupt , and your garments are moth eaten . Your gold and silver is cankered , and the rust of them shal be a witnesse against you ; and shall eate your flesh as it were fire ; as if he should say , Because you were rich , you accounted your selves happy , but indeed you are miserable ; yea more wretched then all poore men , and have great cause to weepe and howle for the great calamities which surely shall befall you : for the overplus of your riches which you suffered to corrupt , rather then to bestow them on the poore , and your supersluous garments , which you suffered the mothes to eate , rather then to clothe the naked , shall rise up , and beare witnesse in the day of judgement against you . And therefore , we will conclude with the Kingly Prophet , Happy are the people ( say the unw●se ) that are in such a case ; that is , abounding with all manner of wealth , when as indeed blessed are the people , ( and they onely blessed ) who have the LORD for their GOD. DEGREE IV. By the Consideration of Water , especially of Rivers and Fountaines . AMongst the Elements of the World , Water challengeth the second place ; by which also we may raise our thoughts a step higher to Godward . First , we will consider Water in generall , and afterward ●raw one speciall ascent O GOD , out of Fountaines and Rivers . Water is moist and cold , and in these respects , hath five properties . First to wash and clense from spots . Secondly , to extinguish fire . Thirdly , to coole and temper the heat of thirst-Fourthly , to joyne many and diverse things into one . Fifthly and lastly , it ascends or riseth , as high as it falls lowe . All these are apparent resemblances or Emblems of GOD the Creator of an things . Water washeth and taketh away corporall steines and spots ; so doth GOD spirituall , Wash me and I shal be whiter then snow , saith King David ; for though contrition , the Sacraments , the Priest , almes , and other workes of piety , wash out the spots or steines of the heart ( sinne ) yet all these are but instruments or dispositions , and the onely author of this clensing is GOD , I even I ( saith GOD by Esay ) am he that blotteth out thy transgressions for myne owne sake . And therefore the murmuring Pharisees , though they beleeved not in CHRIST , but blasphemed him , yet were in the right , when they said , Who can for give sinnes but GOD onely ? Besides , God doth not onely wash our sinnes , as water doth spots , but will be called water also : for so writes St. John. He that beleeveth on me , out of his belly shall flow rivers of living waters . But this he spake of the spirit which they that beleeved in him should receive : for the holy Ghost was not yet given , because that Jesus was not yet glorified , therefore the Holy Ghost ( which also is God ) is living water , and of this Water Ezechiel speaketh , I will powre cleane water upon you , & you shall be cleane from all your filthines . Now because this heavenly and uncreate water , far surpasseth the power of created water , you may observe 3. differences between them . 1 Created water washeth away the spots or staines of corporall things : yet not of it selfe , without the help of sope , or other meanes : but uncreate water washeth out all staines fully , as you see , in the place last before quoted . 2 Water created doth seldome so cleanse , as to leave no signes or markes of a spot ; uncreate , doth so wash , as that the thing washed , becomes much whiter and fairer then before . Wash me , and I shall be whiter then the snow , saith David ; and God himselfe by Esay , If your sinnes be as crimson , they shall be made white as snow , though they were red like scarlet , they shall be as white as wooll . 3 Lastly , Created water cleanseth naturall spots , that resist not , but yeeld to the Washer . Uncreate , not onely washeth away voluntary spots , which cannot be cleansed without the soules consent , but withall ( such is the admirable force and vertue of it ) it sweetly entreth into stony hearts , and therefore is rejected of no hard hearts , because it worketh so in them , that they have no power to oppose , as St. Augustin rightly saith , Who can conceive in what admirable manner thou , O Lord , inspirest faith into the hearts of unbeleevers , humility into the hearts of the proud , and charity or love into the hearts of thine enemies , &c. It is much that I should search into these thy secrets , and I would rather have experience of the efficacy of thy grace , then search into it . And because I know that this water is avotuntary & gracious raine sent by thee upon thine inheritance , as the Prophet David speaketh : I humbly d●sire , that I may be found to be of thine inheritance , and that it would please thee to descend into the earth of my heart , least it continue as a land without water , barren and drie , as of it selfe it is , so that it is not able of it selfe , to thinke a good thought . The second property of created water , is to extinguish , or put out fire : and this heavenly water , that is , the grace of the Holy Spirit , quencheth the fire of carnall concupiscence , after a wonderfull manner . And to this quenching , afflicting of the body by fasting and the like , doe much avayle , as they are instruments of grace onely , and not otherwise , for of themselves they are nothing avaylable . For love is the prince or principall of all affections and perturbations of the mind , it rules over them all , and they all obey it onely . Love will not be forced , and if the way or passage be stopped to it one way , it will breake through another . It feares nothing , it overcomes all things , it accounts nothing hard or impossible ; lastly , love yeeldeth to nothing , but to a love greater and more powerfull then it selfe : and in this last case , carnall love , whether it follow either the riches or pleasures of the world , if once the water of the holy Spirit begin to distill into the heart of a man , it presently wa●eth cold , and gives place to the love of God. Saint Augustin testifieth this , in his owne case , who having accustomed himselfe to follow too much his owne lusts , yet when he began to tast of the grace of the Holy Spirit , he cryed out . How suddenly became it pleasant to me to want the sweetnes of toyes , and that which before I was afraid to lose , now it was pleasure to me to let goe . Thou O Lord , the onely true joy didst cast these from me , and entredst into me in their stead , being sweeter then all other pleasure , although not to flesh and blood , &c. Againe , this created water qualifieth and asswageth thirst , and the uncreate heavenly water , can onely give an end to the manifold , grievous , and almost infinite desires of mans heart . This Christ the Truth plainly teacheth us , by that speech of his to the Samaritane woman . Whosoever , ( saith he ) drinketh of this water , shall thirst againe : but whosoever shall drinke of the water which I shall give him , shall never thirst . Thus stands the case . The eye is not satisfied with seeing , nor the eare filled with hearing , ( as saith the Preacher ) whatsoever is offered to man , cannot satisfie his desire , why ? because he is capable of infinite good , and all created things are circumscribed within certaine limits . But he whch beginneth to drinke this heavenly water , in which all things are contained , covets nor desires any thing more . But of this hath beene formely spoken , in the rest of the mind in God alone , as its proper Center . Fourthly , Water joynes together , and reduceth into one , those things , which one could not imagine would have beene so united . As many graynes of wheate by the mixture of water , make one loafe of bread ; and of many parts of the earth by the same mixture , bricks and tiles are made . But much easilier , and with a stronger tye or band , doth the water of the Holy Spirit bring to passe , that many men become one heart and one soule , as it was with the Primitive Christians ( in the Acts of the Apostles ) upon whom the holy Ghost descended . This unity Christ himselfe ( going to his Father ) commended and foretold , when he said , I pray not for these alone , but for them also which shall beleeve in me by their word , that they may be all one , as thou O Father art in me , and I in thee , that they may be also one in us : and a little after , that they may be one as we are one . I in them , and thou in me , that they may be made perfect in one . To which unity the Apostle also exhorts , endeavoring to keepe the unity of the Spirit in the bond of peace . There is one Body and one Spirit , even as ye are called in one hope of your vocation . O happy Vnion , which makes many men to be one Body of Christ , which is governed by one Head , and to eate of one meate , and drinke of one drinke , and to live with one spirit , and being joyned to God , to be made one spirit with him . What more can be desired by a servant , then not onely to be partaker of all the goods of his Lord , but also by an indissoluble bond of love to be made one with him ? And all this the grace of the Holy Spirit brings to passe , as a living and quickning water , when it is devoutly received into the heart , and there kept with diligence and care . Lastly , Water as●●nds and riseth as high as it falls low , And because the Holy Spirit descends into earth from the highest heaven , therefore in that man into whose heart it is received , is made a well of water springing to eternall life , as our Saviour said to the Samaritane woman . Wherefore , being thus instructed in the properties of this uncreate water , let us thirst after it , and say with groanes and sighs unutterable : Lord give us of this water which may wash off all our staines , coole the heat of our concupiscences , appease and qualifie the thirst of our desires , may make us one spirit with thee , and raise us to the height of thy eternall mansion . It was not without cause , that the Sonne of God said , If ye then being evill know to give good gifts to your children , how much more shall your heavenly Father give the Holy Spirit to them that aske it ? He saith not , he will give you bread , or apparell , or wisdome , or love , or the Kingdome of heaven , or eternall life ; but he saith , He will give the Holy Spirit , because in it are contein●d all things . Cease not then to put God daily in mind of his Sons promise , and say to him with earnest affection , and assured hope of obteining , Holy Father , I powre out my prayers unto thee , not trusting in mine owne righteousnes , but in the promise of thine onely begotten Sonne . Make good therefore this promise of thy Sonne , who glorified thee upon earth , and was obedient to thee unto death , even the death of the Crosse , give to me that aske thy good Spirit , give me the spirit of thy feare and love , that I thy servant may feare nothing but offending thee , and may love nothing but thee , and my neighbour for thee . Create in me a cleane heart O God , and renew a right spirit within me : Cast me not away from thy presence , and take not thy Holy Spirit from me : Restore to me the joy of thy salvation , and stablish me with thy free Spirit . We come now to the resemblance which rivers or fountaines of water have with God , and by it , the mind may be lift up to contemplate the wonderfull and excellent work of the Creator . For it is not without cause , that the Scripture saith that God is a a Well of life , a b Fountaine of Wisedome , c the Fountaine of living waters . And that he is the very Fountaine of being , may be gathered out of his owne words to Moses . I am that I am , and , I am hath sent me unto you . All which the Apostle seemes to comprehend in this speech . In him we live and move , and have our being . In him we live , as in a Fountaine of life : in him wee move , as in a Founteine of wisedome , and in him wee have our being , as in the Founteine of being . A Founteine of water here with us , hath this propertie , that from it the flouds arise , and whensoever they leave to flow , immediately they dry up : but the Founteine it selfe depends not upon the flouds , because it receives no water from them , but not onely hath water in it selfe , but communicates with others . This is a true resemblance of God , and an Embleme of the Godhead : for God is the very Founteine of being ; he receives no being from any thing , but from him all things take their being , because the essence of God is to be , and his existence is his essence : so that it cannot come to passe , and it were blasphemie to think , that God was not , or will not be for ever . Other things may be & not be for a time , because a being is not properly to their essence . For example , it is of the essence of man that he be a reasonable creature , and therefore he cannot be a man & not be a reasonable creature ; & if it were of the essence of man to be , it could not be otherwise , but that he must be alwayes : but because it is not of his essence to be , therefore he may be , & not be . God therefore ●s the onely Founteine of being , because in his essence the act to be is alwayes included . And these words signifie so much , I am that I am , that is , I am the thing to be , and receive not being from any , but have it in my selfe : to me onely it is proper , that essence to me should be to be ; and hence also it comes , that eternity & immortality is proper to him onely , as the Apostle speakes ; To the King everlasting , immortall ▪ &c ▪ and , Who onely hath immortality . All other things receive their being from God , so that unlesse they alwayes depend on him , and be preserved by a certaine influence from him , they presently leave to be , and therefore the Apostle saith of him that he beareth up allthings by hi● mighty Word , and unlesse he● should alwayes preserve an● uphold the creatures , the● could no longer subsist , or be . Elevate thy mind then , an● admire the goodnes of God ▪ who so lovingly and carefully preserves and supports all things having no need of them ; and no lesse wonder at and imitate , the patience of thy Creator , who is so kind to the unkind and evill , as to susteine and help those which blaspheme him , and preserve those who deserve to be reduced to nothing ; and be not unwilling to beare the infirmities of thy brethren , nor to doe good to thine enemies . But the eminency of the Fountaine of being consists not in this property alone , that it receives its being of another Fountaine , and communicates that being with other things , for the waters of Fountaines and the waters of rivers with us , are of the same kind , and although the waters of fountaines receive not waters from other fountaines , yet have they a cause of their being , as vapors , and the vapors have other causes , till we come to the first cause , which is God. But God is not of the same kind with things created , but differs in an infinite distance of dignity and excellency from them : & is truly and properly the Fountaine of being , because not onely he taketh not his being from another Fountaine of being , but is so farre from that , as that hee knoweth no other cause at all . The fountaine of created water ( as is said ) is derived , not from another water , yet from another cause : the uncreate Fountaine of being , hath nothing precedent , dependeth of nothing , wanteth nothing , nothing can hurt it , but all things depend upon it , and hee can with one nod destroy all things created , as the Machabee speaketh . Wee may worthily admire this excellency , this beginning without beginning , this cause without cause , infinite , unlimited and absolutely necessary ; whereas , all other things in comparison of this are but contingencies . And therefore cleave●o ●o this alone , serve him onely , delight in his love alone , and despise all other things in re●pect of him : at the least , vexe not thy selfe with too much so●icitude about many matters , ●eeing this one thing is necessa●y , and is all sufficient for thee ●nd all other men : and let it be ●ne chiefe care of thine , never ●o fall from his grace , and study to please him onely , ever , ●nd every where . 3 Againe , God is most truly ●alled the Fountaine of life , ●ecause hee liveth and hath life●n ●n himselfe , yea and is life eternall it selfe , and all things that ●ive , receive life from this Foun●aine , and that when hee cea●eth to give them life , when he taketh away their breath , they die , and are turned againe to their dust , as the Prophet David speaketh . To beget a thing like it selfe , is the property of the living : now God begot a Son most like to himselfe , God begate God , and the living , the living . For as the Father hath life in himselfe , so likewise hath he given to the Sonne to have life in himselfe , as St. John testifies , and the Father hath life in himselfe , because he is the Fountaine of life , and receives no life from any other place , and gave his Sonne to have life in himselfe , the same life which he hath himselfe : and by this it is , that the Sonne is the Fountaine of life also , yet so , as the Fountaine of life from the Fountaine of life , as hee is God of God , light of light . Who can expresse , nay who can conceive , what manner of life this life of God is ? and what manner of Fountaine of life that is from whence all things which live , either in heaven or earth sucke small drops . The life known to us in this our banishment , is nothing els , but an internall beginning of motion ; for those things are said by us to live , which after any sort move themselves : from whence it comes to passe , that the warers in rivers , by a kind of similitude , are called living waters , because they seeme to move , & stir of themselves , & those in ponds and pooles , are called dead , because they cannot move of themselves , nor are stirred , but by winds , or some externall force . It is thy God then , which is onely he , that most truely liveth , and that is the author and Fountaine of life , which God himselfe doth often beate and inculcate to us , throughout the holy Scriptures . As I live , saith the Lord : and the Prophets often repeate this , The Lord liveth . And God himselfe complaineth of his people in Jeremy , They have forsaken me , the Fountaine of living waters . And yet he is not moved , either by himselfe , or any other . I am the Lord ( saith he ) and am not changed , and God is not as man , that he should lye , nor as the son of man , that hee should be changed . And if God begate a Sonne , he begate him without changing , or if hee see , heare , speake , love , pity , judge , all or any of these things he doth without changing : and if he create , preserve , ( or on the contrary ) destroy , dissolve , and againe renew , and alter , yet hee worketh quietly and changeth without motion . If you a ke how he liveth , if hee move not , or how liveth hee not , if hee be the author and Fountaine of life ? it is easily answered . It is absolutely sufficient to life , if a living thing act of it selfe , not being moved by another : but life , ( as it is for the most part in created things , ) is an internall beginning of motion , because things created , are imperfect , and want many things to perfect and finish the actions of life . But God is infinite perfection , and needeth nothing without himselfe , because hee worketh of himselfe , not moved by any other , as needing no motion or change . Againe , things created need change to beget and to be begotten , because they beget without themselves , and things which generate must be changed , from a not being , to a being . But God begets the Sonne within himselfe , and produceth the Holy Ghost within himselfe , neither need the Sonne or the Holy Ghost to be changed from a not being , to a being , because they receive that esse or being that ever was , and that not in time , but from eternitie . Againe , things created want the motion of augmentation , because they are borne imperfect : but God the Sonne , is borne most perfect , and God the Holy Ghost is breathed and produced most perfect . Things created need alteration , as divers qualities , which they must necessarily get : but God wants nothing , because hee hath the essence of infinite perfection . Things created need motion to place , because they are not every where ; but God is whole every where . Againe , things created want many things to cause them to see , heare , speake , and worke because though they have life , yet it is imperfect and deficient ; but God needeth nothing without himselfe , to see and heare all things , to speake to all , and to worke in all . For he worketh all things in all , as having a life most happy , and most plentifull , being life , and the Fountaine of life . Take an example in the act of seeing . A man , to cause him to see , wants a seeing power , which is distinct from the soule , which properly liveth : he wants an object , that is some colored body placed without him : hee wanteth the light of the Sunne , or some other enlightned body : hee wanteth a medium , that is , some perspicuous body ; he wants a sensible species , as forme , which may be conveyed from the object to the eyes : he wants a corporall organ , that is , an eye furnished with divers humours , and fleshly tunicles : hee wants sensitive spirits , and optique nerves , by which those spirits may passe : hee wants a proportionable distance , and the application of power : you see , what a number of little helpes are wanting to men , and other creatures , to performe one action of life . But God , who truely hath all life in himselfe , wants nothing : his infinite essence is unto him , power , object , species , light , and all other things . Of , and by , and in himselfe , God sees all things which are , have beene , and shall be , and perfectly knowes what might have beene : and before the world was made , God saw all things , neither is there any new thing added to his knowledge or sight , by the creation of things . Consider duely then , what thou shalt be , when thou shalt be partaker of that life ? what great thing doth God command thee , when he bids thee despise this fraile and temporall life ( altogether deficient and imperfect ) for his sake , that thereby , thou maist enjoy that eternall life ? And if he command thee therein no hard taske ; how little and meane injunction is that , when hee bids thee give thy dead superfluities liberally to the poore ; to abstaine from fleshly lusts and concupiscences , to forsake and renounce the Devill and his tentations , and wholly to desire fervently , and with all the affections of thy heart , to attaine to that which is the onely and true life ? But it is time now to ascend to the fountaine of wisedome , by what meanes we can . The Word of GOD most high , ( or in the highest as some translate it ) is the fountaine of wisedome , as it is in Ecclesiasticus ; and it may very truly be said in the highest , because the fountaine of wisedome most abundantly and plentifully floweth in the holy Angels and soules of the blessed , who inhabit in the highest habitations : but to us , who live in this desert and pilgrimage , not wisedome , but a kinde of vapour or smell of wisedome is allotted . Therefore looke not after higher things then befits thee , search not too narrowly into the Majesty of GOD , least thou be overwhelmed with his glory ; but admire his wisedome , of which the Apostle sp●aketh , To the onely wise GOD : congratulate the blessed spirits , who drinke out of the fountaine of wisedome ; and though they comprehend not GOD , a thing onely proper to the fountaine of wisedome , yet they behold the face of GOD without any veyle ; and ( being enlightned with the brightnesse of his rayes ) judge most rightly of all things , neither in that noon-day light of wisedome , feare they the darkenesse of errors , nor the obscurity of ignorance , nor myst of opinions . Aspire to that happines , and that thou maist securely come to it , love the LORD JESUS with all thine heart , in whom are all the treasures of the wisedome of GOD , for he hath said in the Gospell , He that loveth me , shal be loved of my Father , and I will love him , and shew mine owne selfe unto him : and what will he shew , by shewing himselfe , but all the treasures of knowledge and wisedome of GOD which are in him ? Certainely , men are naturally desirous to know , and although fleshly concupiscences doe in this life in a sort lull this desire asleepe , yet when this body ( which corrupts and burdens the soule ) shal be layd aside , then the fire of this desire shall waxe fervent . How great will thy happinesse then be , when thy beloved CHRIST IESUS shall impart to thee all the treasures of the knowledge and wisedome of GOD ? But that thou mayst not hereafter be frustrate of thy expectation , study and endeavour to keepe his Commandements . For he hath said , Hee that keepeth my Commandements , is he that loveth me , and Hee that loveth mee not , keepeth not my words . In the meane time , let that be thy wisedome , which holy Job describeth . The feare of the Lord is wisedome , and to depart from evill is understanding , and what good soever thou seest in the creature , know that it flowes from GOD the fountaine of all goodnesse . DEGREE V. By the Consideration of the AYRE . THe Element of Ayre may serve as an excellent and notable Schoolemaster , if the nature of it be well considered ; not onely to instruct us in naturall Philosophy , but to open to us the mysteries of Divinity , and to raise our minds to GOD : for the benefits are diverse , which by Divine ordination , and appointment , arise by the ayre to mankind . First of all , Ayre while it serves for breathing , preserves the life of every creature . 2. Againe , it is so necessary for the use of the eyes , eares and tongue , that if it be wanting , presently wee become blinde , deafe and dumbe . 3. Lastly , it is so necessary for the motion of men , and all other living creatures , that if it should be taken away , all motions , and consequently all Arts and workes would be at an end . First , if men would consider that their soules have asmuch need of breathing as their bodies ; many would be saved that now perish . The body needs a continuall breathing , because if the naturall heate which inflames and makes the heart as it were to boile , were not tempered and qualified by the ministerie and office of the lungs , drawing in coole ayre to eject the hot , the life could not be preserved ; which confirmes the usuall received opinion , that to live and breath are one , and the same : for every thing that breathes , liveth , and that which leaves to breath , ceaseth also to live . The soule in like manner ( which lives a spirituall life by GODS grace ) needs a continuall breathing , which is done , by sending hote and fervent sighes by prayer to GOD , and by receiving from him new grace , even that of the holy Spirit . And what else indeed is the meaning of our Saviour by this , that wee ought alwaies to pray , and not to faint , but that we must ever sigh up to GOD , and receive his good spirit downe , that our spirituall life be not dissolved ; which hee seemes to repeat , when he saith , Watch therefore and pray continually : and the Apostle , Pray without ceasing ; to all which the Apostle St. Peter agreeth , saying , Be therefore sober , and watching in prayer . And verily , this is true sobrietie and wisedome , that we which continually need the helpe of GOD , should alwaies make petition for the same . Our heavenly Father ( it is true ) knowes what we stand in need of , and is ever ready to supply our wants in plentifull manner , especially those , which conduce to our eternall happinesse and salvation : yet His will is , to bestow them by the instrument of prayer ; wee must pray for them , because it is more honourable for him , and profitable for us , to give them to us as labourers and petitioners for them , then as to sleepy and idle persons . Therefore , our most bountifull GOD exhorts and urges us to this dutie , saying , Aske and it shal be given to you , seeke and you shall finde , knocke and it shal be opened unto you : for every one that asketh receiveth , and he that seeketh findeth , and to him that knocketh it shal be opened . And what that is , that is chiefly to be asked , and that shal be given without doubt ; he declareth a little after , If ye then which are evill can give good guifts unto your Children , how much more shall your heavenly Father give the holy Spirit to them that desire him ? Therefore , that which is in the first place to be required , is the holy Spirit , by which we breath in GOD ; and by this breathing preserve our spirituall life ; which holy David did , as appeares by that in the Psalmes , I opened my mouth and drew in my breath , that is , I opened my mouth by prayers , sighs and grones unutterable , and I drew in the most comfortable breath of Gods spirit , which cooled the heat of concupiscence , and confirmed me in every good worke . This being so , who can say that they live to GOD , who spend dayes , moneths and yeares , and neither breath to , nor receive breath from him ? It is an evident signe of death , not to breath : and if to breath be to pray , then it is a signe of death not to pray . Now the spirituall life by which the Children of GOD are reputed to live chiefly , consists in love , Behold saith St. Iohn , what love the Father hath given unto us , that we should be called , and be the sonnes of God. Now who is there that loves , and desires not to see that which he loveth ? and who desires any thing , and asketh not for it of him , who he knoweth will give it him , if he make suit for it ? Therefore , he which prayeth not continually to see the face of GOD , desires not to see him ; he which desires not to see him , loves him not : hee which loves him not , lives not ; whereupon it necessarily followes , that they are dead to GOD , though they live to the world , who seriously devote not themselves to prayer . Nor is it enough onely to pray with the lippes , to make us reputed amongst the living , for prayer is rightly defined to be a lifting up of the mind to GOD , and not an elevating of the voyce into the ayre . Therefore deceive not thy selfe , thinke not that thou livest to GOD , if thou earnestly breath not to him with all thine heart , night and day ; and say not to thy selfe , that thine other affaires will not give thee leave to spend thy time in prayer and divine meditations : for the holy Apostles were much imployed , aswell in their own affaires , as in the worke of the LORD , and salvation of soules , in so much as one of them said of himself , Besides the things which are outward , I am combred daily , and have the care of all Churches , &c. yet he ( besides other recitall of his often prayers ) writes to the Philippians , that his conversation was in Heaven , and that , because in the heate of his other imployments , he was conversant in Heaven , in his desire , nor ever was unmindfull of his beloved ; otherwise , he would never have said , I am crucified with Christ , but I live : yet not I any more , but Christ liveth in me . The second property of the ayre is , that it is the medium or meanes by which the species or formes of colours are conveighed to our eyes , and of sounds to our eares ; and without which , we could neither see , heare nor speake . For which , first we are to give thankes to Almighty GOD for giving such an ornament and benefit to our nature : and secondly , we are to admire his wisedome , in a worke of such finenesse , subtiltie and thinnesse . 1. In respect that the ayre of it selfe is a true body , and so great , that it almost filles the universe ; yet it can neither be seene nor felt for the incredible subtilty of it . Antiquity admired the skill and subtilty of one line , which Apelles drew with his pencill , and yet it was seene , and touched ; and in that regard , was by no meanes to be compared with the tenuity and subtilty of this veyle , which compasseth and toucheth all men , and yet is seene of none . 2. But it increaseth our admiration , that being a most subtile and thinne body , yet when it is divided , it closeth againe with so great facility , as if it had never been divided : when as but a Spiders web , being once broken , can never be so cunningly amended , that the first breach may not bee seene . 3. Lastly , that which is most worthy our admiration , and done or caused onely by the wisedome of GOD , that through one and the same part of the ayre , should be mingled together innumerable severall species of colours , as those in the rainebow . He that shall place himselfe in a cleare Moone-shine night , in some open field , where hee may behold at one time , starres in the heaven , fields in the earth bedeckt with severall sorts of flowers , together with houses , trees , and many other beautifull ●ights ; shall not be able to deny , but that the severall species of them are contained in that part of the ayre , which is neere unto him . But who well can understand this ? who can conceive it ? for how can it be , that so thinne and subtile a thing as the ayre should comprehend together so great varietie of shapes and formes ? And what if it happen that at the same time , and in the same place , he shall heare the melodious musique of birds on one side , from another diverse musicall instruments , in another the silent murmuring of falling waters ; will it not follow , and that of necessitie , that all these sounds or species of sounds must be received together with those of the colours before-named ? and who brings these things to passe ? are they not wrought by the wisedome of thy Creator who onely doth wonderfull things alone . 3. Againe , there is yet another benefit which ariseth by this admirable tenuity and thinnesse in the ayre , that it hinders not , but helpes the motion of all things , which passe from one place to another . We all know , with what labour Shippes or Boats are drawne through water , though it be of a liquid quality or substance , and is easily divided and parted ; For many times , neither the winds , nor Oares , serve to make them passe , but they are many times forced by the strength of Horses . And if at any time , upon some occasion , a way be to be made through a hill or mountaine , what labour , sweat and time it costs , before a short cut be made ? But through the ayre , horses runne swiftly , birds and arrowes flie speedily , and men in exercising divers offices , ascend , descend , walke , runne , move feet , armes , and hands , upwards and downwards , every way ; neither doth the ayre ( which is diffused in all places ) any thing at all hinder them , insomuch , as if it were not of a corporeall , but of a spirituall substance and nature , nay indeed as if it were nothing at all . Laftly , the ayre hath a propertie , serving for the benefit of Man , that is , it changeth it selfe into every forme , and suffereth it selfe to be divided , and as it were broken asunder , to comply to the service and use of Man , so that it seemeth to be given to him , as a Master and instructor to him , in humility , patience and charity . But that which should chiefly stirre up and kindle in thee the love of thy Creator , is , that the ayre doth represent the great sweetnesse and gentlenesse of thy maker to men : For doe but recollect thy selfe , and seriously consider his goodnesse , thou shalt finde , that thy GOD is ever present with his creatures , ever working with them ; and of such infinite gentlenesse , that he accommodates his working to the severall condition and nature of them all , as if he should say with the Apostle , I am made all things to all men , that I might by all meanes save some : hee worketh together with necessary workes , that they may worke necessarily ; with voluntary , that they may worke voluntarily ; with those which are free in their working , that they may worke freely . The fire he moveth , stirreth and helpeth so , that it may ascend ; the earth that it may tend downeward ; the ayre that it may glide by declive and bending places ; the ayre that it may passe which way soever it be driven ; starres that they may keepe alwayes in a circular motion : herbs furittrees and plants , that they may bring forth fruit , according to their natures ; creatures upon earth , in the water and the ayre , to doe those things which are agreeable to their nature . And if the goodnesse of GOD be so eminent in cooperating with his creatures , in the worke of nature , what may we thinke it to be in the workes of grace ? He hath given man free power of his will , but so , as that he will governe him by his command , terrifie him with destruction , and allure him by his bounty . He will have all men saved , but so , as that he will also have them to be willing ; and therefore he sweetly prevents , excites , leads , and guides them in such manner , as is most admirable . These are the meanes which the wisedome of GOD hath found out for the good of Man : of which , the Prophet Esay speaketh in these words , Praise the LORD , call upon his Name , declare his Workes , ( adinventiones ejus , say some ) among the people . And certainely , the wicked sometimes hee terrifies exceedingly , sometimes perswades them lovingly ; sometime admonisheth them mildly , and sometime correcteth them mercifully , as he in his wisedome thinkes expedient and agreeable to their conditions and inclinations . Observe how tenderly he dealt with the first transgressor : Adam ( saith GOD ) where art thou ? his answer was , I heard thy voyce in the Garden , and was afraid , because I was naked I hid my selfe , the LORD replyed with the like meekenesse , Who told thee that thou wast naked , Hast thou eaten of the tree , whereof I commanded thee that thou shouldst not eate ? and by this gentle correction or insinuation , Adam without doubt repented , as the Scripture saith . Shee ( that is the Wisedome of GOD ) preserved the first Father of the World , that was formed , and kept him when he was created alone , and brought him out of his offence . Observe againe , how gently and sweetly he ( by his Angell in the Booke of the Iudges ) rebuked and provoked the people of Israel to repentance . What shall I say of the Prophets , who in all their sermons ( as we may call them ) teach this , and beate upon this , that GOD desires not the death of a sinner , but rather that he should returne and live . They say ( saith GOD by Ieremie ) if a man put away his Wife and she goe from him , and become another mans , shall he returne unto her againe ; shall not the land be greatly polluted ? But thou hast played the harlot with many lovers ; Yet returne againe to me saith the LORD . And by Ezechiel , Thus ye speake and say , If our transgressions and sinnes be upon us , and we are consumed because of them , how should we then live ? Say unto them , as I live saith the LORD , I desire not the death of the wicked , but that the wicked turne from his way and live : turne you , turne you from your evill wayes , for why will ye die ô ye house of Israel ? But to let passe the wicked , and consider how great GODS more then Fatherly meeknesse and gentlenes is to those that feare and hope in him . Holy David is desirous to expresse it , Looke how high the Heaven is in comparison of the Earth , so great is his mercy also toward them that feare him . And Like as a Father pittyeth his owne Children , so is the LORD mercifull to them that feare him . And , The mercifull goodnesse of the LORD endureth for ever and ever upon them that feare him . And in another Psalme , Taste and see how gracious the LORD is , blessed is the man that trusteth in him , and againe , Truely GOD is loving unto Israel , even to such as are of a cleane heart . And againe , GOD saith by Esay , Can a woman forget her childe , and not have compassion on the sonne of her wombe ? though they should forget , yet will not I forget thee : and Ieremy in his lamentations , The LORD is good to them that trust in him , and to the soule that seeketh him . Now if I would adde what the Apostles testifie of his Fatherly tendernesse to the Godly , I should never make an end . Take one place for all the rest , of St. Paul , Blessed be GOD even the Father of our LORD JESUS CHRIST , the Father of mercies , and G●D of all comfort , which comforteth us in all our tribulation &c. he saith not , that GOD is our comfort ( barely ) but of all comfort ; and not that hee comforteth us in some , but in all our tribulation . And to end this point , take the words of St. Prosper , Grace ( saith he ) exceeds all justification , by perswading in exhortations , admonishing by examples , terrifying by dangers , provoking by miracles , giving understanding , inspiring counsaile , enlightning the heart , and endowing it with affections of Faith , &c. If then thy Creator bee so loving and kind to his servants , and with such incredible patience and meeknesse beares with sinners for their conversions , comforting the just , that they may proceede and grow in righteousnesse , and holinesse ; oughtest not thou to beare the infirmities of thy neighbour , to gaine all men to thy GOD ? Consider with thy selfe to what sublimitie and excellencie the Apostle exhorts thee , when he saith , Be yee followers of GOD as deare Children . And walke in love , even as CHRIST hath loved us , &c. Imitate the Father , who causeth the Sunne to arise upon the good and evill , and rayneth upon the just and unjust . Imitate the Son , who having taking our humane nature for our good upon him , spared not his owne life to deliver us from the power of darkenesse and everlasting perdition . Imitate the holy Ghost , who plentifully powreth out , and scattereth his most plenteous guifts , that he may of carnall make us spirituall . DEGREE VI. By the Consideration of FIRE . THis Element is of so pure and noble a nature , as that GOD himselfe would bee called Fire , as both Moses and St. Paul testifie , The LORD thy GOD is a consuming Fire . And when GOD first appeared to Moses , he would be seen in a bush burning , but not consuming with Fire : when also GOD came to give the Law to his people , he appeared in the shape of fire , as Moses relateth it ; Mount Sinai was all on smoke , because the LORD came downe upon it in fire . To resemble which mystery , when the new law was to be published , the holy Ghost appeared to the Apostles in the shape of fiery tongues . Lastly , they which in heaven are neerest to GOD , are called Seraphim , because they receive fervor and heate from that most ardent and divine fire , more then the other Angels . It will not therefore be hard or difficult for us , out of this element and the nature and properties of it , to erect one greece , whereby wee may ascend to GOD by prayer and meditation ; and lesse difficult will it be , with Elias to ascend in a fiery Charriot , then to make a Ladder to rise up by , out of either earth , water , or ayre . Let us therefore examine and consider the properties and qualities of this element . Fire is of that nature and quality , that it worketh diversly , and oft times contrarily in many things . 1. It quickly burneth and consumeth Wood , Straw and Stubble . 2. It purifieth and maketh more beautifull gold and silver . 3. It changeth Iron into contrary qualities , as of blacke , cold , hard and heavie ( the naturall properties of it ) it maketh it cleare , hote , soft and light , insomuch as it will shine like a starre , burne like fire , melt and be liquid like water , and by the Artificer be moved and lifted easily . All these things apparently agree and meete in GOD. And first , Wood , Hay and Stubble , are by the Apostle compared with evill workes , which cannot endure the triall of Gods fire , for it is almost incredible how hatefull and displeasing all sinnes are to GOD , who is a most pure fire ; with what zeale hee consumes and destroyes them : first , by repentance , if the sinner be in that state that he can repent ; for by repentance all sinnes are purged : and if the sinner be uncapable of repentance , ( as Devils , and men after this life are ) his wrath is kindled against them , For the ungodly and his ungodlinesse are both hated alike of GOD , saith the wiseman ; and the Kingly Prophet David confirmes this saying , Thou hatest all them that worke vanity . How much and great this hatred is , the Devill can witnesse , who sinning once , and being ( as St. Gregory saith ) an Angel most noble and glorious , and the Prince of the first order of Angels , and the most excellent creature of GOD , yet was forthwith cast out of Heaven , and deprived of all honour and grace , turned into a most deformed monster , and bound to eternall perdition . Christ himselfe is a witnesse , who came from Heaven , to dissolve the workes of the Devill ( sinne ) and therefore is stiled the Lamb of GOD , which taketh away the sinnes of the World. Yet who is able to declare , nay to conceive , what and how great things he suffered , to destroy the workes of the Devill , and fully to satisfie Gods justice ? Who being in the forme of GOD , tooke on him the forme of a servant ; and being rich was made poore for our sakes , not having whereon to lay his head , was reviled , suffered , bare our sinnes in his body on a tree , humbled himselfe , and became obedient unto the death , even the death of the Crosse ; was derided , spit upon , scourged , crowned with thorns , crucified with all ignominie and grievous torments , shedding his life and blood , and all these things to destroy the Devills worke , sinne : Witnesse the Law of GOD , which forbids and punisheth all sinne , leaving not unpunished so much as an idle word . And how doe we thinke he detesteth heynous sinnes , that cannot endure an idle word ? For the Law of the LORD is an undefiled Law , without all spots , and what communion hath light with darknesse , or what fellowship hath righteousnesse with unrighteousnesse ? Lastly , let Hell it selfe be witnesse , which GOD hath prepared for the wicked and sinners , which refused to be washed with the blood of the undefiled Lamb : For it is but just , that in whom sinne alwaies remaines , punishment should bee perpetuall : now what the punishment of hell shal be , is horrible and fearefull to thinke : of which we shall have occasion to speake more at large , in the last Degree . Therefore , seeing that Gods hate to sinne is so extreme , if thou love GOD above all things , thou must also above all things detest sinne : take heed thou be not deceived by those , who either extenuate or excuse it ; take heed that thou deceive not thy selfe with false and ungrounded reasons ; for if sinne either committed by thy selfe or others displease thee not , thou lovest not GOD , and if thou lovest not GOD , thou shalt perish everlastingly . Againe , if thou be not unthankfull to Christ , how much dost thou conceive thou owest to his love ? to his labours ? his blood ? his death ? who washed thee from thy sinne , and reconciled thee to his Father : and shall it s●eme grievous to thee hereafter to suffer any thing for him , either in his grace and favour , and with his grace to resist sinne , even to the losse of thy blood and life ? Lastly , if thou canst not endure the fire everlasting in hell patiently , neither oughtest thou patiently to endure sinne , but flee from it as from a Serpent ; and let it be thy resolution to joyne thy greatest hate to sinne , with thy greatest love to GOD. But fire destroyes not , but makes Gold , Silver and Iewels , more perfect and shining ; because as S. Paul , ( in the place before cited ) declares , that those mettalls signifie good works and perfect , which are allow'd and aprov'd by the fire of Gods judgment , and shall receive their reward . Those workes GOD ratifies for good , because they are his guifts , and St. Augustine saith , he crowns his own guifts , whensoever he crowns our deserts ; for they are perform'd by his command , and by his aid , he bestowing power upon us , and enabling us to doe them , and himselfe directing us by the Law and rules which he hath made and appointed . And indeed gold denotes unto us the workes of love and charity , and how is it possible , but the workes of love should exceedingly please GOD , who is love it selfe ? Silver signifies the workes of wisedome , namely of those which instruct many men in the way of righteousnesse . These also are very acceptable and pleasing to Almighty GOD , according to the saying of the wisedome of GOD. He that shall observe and teach them , shal be called great in the Kingdome of Heaven . Jewels and pretious stones are the workes of a chaste soule , of which it is said in Ecclesiasticus , There is no weight to be compared to a continent ( or chaste ) minde . And how this pure Virginity pleaseth GOD , we may understand , by that which Esay speaketh of Eunuchs , upon which place St. Augustine speaking , doth so commend Virginity in men and women , that he made a long Oration upon it . And these be the three workes to which are given great rewards , and to their possessors or workers , namely Martyrs , Doctors and Virgins . To Martyrs for the excellencie of their love . Greater love then this hath no man , when any man bestoweth his life sor his friends . To Doctors , for the eminencie of their wisedome , of whom Daniel saith , They that turne many to righteousnesse shall shine as the starres for ever and ever . To Virgins , for the inestimable and incomparable worth of their puritie , for whose sake the Virgin harpers in the Revelation sung a new song , which none could sing but they , These are they which are not defiled with Women : for they are Virgins , these follow the Lam● whither soever he goeth . And not onely the love of Martyrs , the wisedome of Doctors , or purity of Virgins shall be tryed in the fire of Gods judgement , and receive their full reward : but all other good workes also , so they be done in faith and love , and shal be reputed among the golden vessels , and be tryed by that fire , and receive their reward : for to those also Christ shall say at the day of judgement , Come ye blessed of my Father , take the inheritance of the Kingdome prepared for you from the foundation of the World , even to them which gave bread to the hungry , drinke to the thirsty , lodging to the stranger , apparell to the naked , and comfort to the sicke or captive . Nay our Saviour hath promised a reward to those , who shall give but a cup of cold water to any in the name of a disciple in love . Thou mayest by this easily understand , what difference there is betweene one worke and another ; and what is more foolish , more miserable , then in the same place and time wherein ( if thou beest wise ) thou mayst get gold , silver and pretious jewels , thou hadst rather , ( and that with no small labour ) gather dry wood , straw and stubble . O that thou wouldst be wi●e , and understand , and provide for the last day , when all these things shall be examined and tryed by the fire of Gods judgement ; when the former shal be commended and crowned , and the latter burnt and turned into smoke and ashes . Why dost thou now choose that , which without all doubt will cause thee to repent that ever thou didst choose it ? and why dost thou not reject that , which with thy advantage thou mayst now cast off ; when a while hence thou shalt without thy profit , nay to thy great disadvantage be forced to condemne ? If perhaps thou dost not now perceive this , because the veyl● of things present hangs over thine eyes , so that thou canst not discerne the pure and cleare truth , pray then to God , and with earnest affection with the blind man in the Gospell , say : Lord grant that I may see , that I may receive my sight ; or with the Prophet David , Open mine eyes , that I may see the wonderfull things of thy Law. For certainly it is almost a miracle , that workes done in love , should become gold silver , and precious stones , and that they which are not done in love , should be converted into dry and seare wood , straw and stubble . Now come wee to consider the other property of fire . Hitherto wee have onely learned from the nature of that Element , what God worketh in those which depart this world with good workes ▪ or end their dayes with evill ▪ Now by another similitude drawne from the same fire , wee may understand what God worketh with those whom he calleth from sinne to repentance . A sinner is compared to Iron , which when it is farre from the fire , is blacke , cold , hard , and heavy : but being put into the fire ; it is made cleare , hot , soft and light . Every Sinner wanteth his inward light , and walketh in darknesse , and in this respect may be well resembled to the blacknesse of Iron : for though in the knowledge and commerce with men , he may seeme to bee wise , and of great judgement ; yet in discerning the true good and evill , he is blind , and more miserable then any blind man. For a blind man seeth nothing , and therfore stirreth not nor is moved without a guide : but a Sinner thinketh hee seeth that which he seeth not , or taketh one thing for another , and judgeth good evill , and evill good , great to be little , and little to be great , long to be short , and short to bel ong ; and therfore is ever deceived in his choyce . And this is it which the Apostle speaketh of in the idolatrous Gentiles : Having their understanding darkned through that ignorance that is in them , because of the hardnesse of their heart . This is that also which our Saviour in the Gospell so often upbraideth the Scribes and Pharisees withall , that they were blind leaders of the blind . The Prophet Esay also speaking to the Iewes of his time , saith : Heare you deafe , and looke ye blind , that ye may see . And a little before in the same Chapter , ( prophecying to them of the comming of Christ , who should open the eyes of the blind , and speaking of the new Testament in the person of God ) saith , I will bring the blind by a way that they knew not , and lead them by pathes that they have not knowne : I will make darknesse light before them , &c. Lastly , doe not the wicked themselves confesse as much after this life , when paine shall begin to open their eyes , which sinne had closed ? Therefore have wee erred from the way of truth , and the light of righteousnes hath not shined unto us , and the Sun of understanding rose not upon us . Nor is it a wonder that they should be blind , who are averse from God in will and mind : For God is light , and in him is no darknesse , saith St. Iohn . Whereupon the same Apostle concludeth , that He that saith he is in the light , and hateth his brother , is in darknesse . And a little after . He that hateth his brother is in darknes , and walketh in darknes and knoweth not whither he goeth , because that darknesse hath blinded his eyes . Neither is it the onely cause that sinners are in darknesse , because they are averse from God who is the light , but because also their owne wickednes hath blinded them , as the Wise-man speaketh . For the passions of the mind , hatred , anger , envy and the like which are comprehended under the name of malice , doe so blind the mind , that they suffer it not to perceive the truth ; but are like coloured glasse , which maketh white to shew like red , and the contrary ; or like optique glasses which make great things seeme small , and small great , or those things are a farre off to be neere , and they which are neere , a farre off . Whatsoever thing a man loves fervently , he ever judgeth it to be most faire and amiable , most beneficiall and profitable , most excellent and necessary for himselfe ; and despiseth all other things in comparison of it . Againe , whatsoever he hates vehemently , hee reputes it the most deformed , unprofitable , evill and pernicious . But if once this black and foule iron be put into the fire ; that is , if a sinner begin to be turned from his sinne and be converted to God , ( according to that of the Psalmist : ) Then the Lord shall make his darknesse light , then he begins by little and little , by degrees to bee enlightned , and by that light to perceive the truth , according to that in the Psalme , in thy light shall wee see light ; then the false glasse of his passions being broken , and a true one look'd upon ( which is pure love ) hee esteemeth eternall things great , and temporall small , and almost nothing , as indeed they are : and perfectly perceives , that all beauty and forms of things created are not to bee compared at all with the light of truth and wisedome which is in God , and is God : and therfore cryeth out with St. Augustine ; I have loved thee too late , O thou beauty , I have loved thee too late . And because Christ saith , You shall know the truth , and the truth shall make you free : hee that is so enlightened , and freed from the bonds and shackles of concupiscence , covetousnes , ambition , and all other passions , by the light of truth , shall rejoyce with the Prophet and say ; Thou hast broken my bonds in sunder : I will offer to thee the sacrifice of thankesgiving , and will call upon the name of the Lord. Secondly , fire as it makes iron cleare , which formerly was blacke ; so of cold it maketh it hot ; yea so scorching and burning , as that it seemeth to bee fire it selfe . Great is the Lord , and great is his power , that a man by nature cold , fearefull and timorous , not daring of himselfe to speake , much lesse to attempt any hard or difficult designe ; yet being once heated with the fire of Love , he can make him as bold as a Lyon , who terrifies all others with his roaring , and overcomes by his power , and that nothing shall seeme difficult or hard to him ; insomuch as being kindled with this fire , hee shall say with the Apostle ; I can do allthings through Christ which strengthneth me . But let us speake of the two parts of the efficacie of this fire , severally ; namely , of the power of it in words and in deeds . 1 There are many ( now adayes , and ever were in the Church of God ) Preachers and teachers of great note ; yet what is the reason that with so many of their Sermons so few are converted ? that so little alteration of manners and conversation appeareth ; for still the same vices , the same sinnes , the same coldnes and dissolute behaviour continueth . I can ascribe it to no other cause , but that in these Sermons , though they be learned , fluent and elegant , there wants the life , the fire and love , which onely is of power and efficacie to quicken , heat , and inflame the hearts of the Auditors . I deny not , but there are many Preachers who can thunder as it were , and beat the Pulpit ; but they are like Gunnes charged with powder onely , and can give a crack as great as a peece of Ordinance ; but fruitlesse , because they preferre not the glory of God , and the salvation of soules before the applause of men . Saint Peter was no Rhetorician , but knew only how to steere a Ship , and mend a net , and to cast it abroad ; but as soone as the Holy Ghost came upon him in the shape of fiery tongues , and filled him with most ardent love , he began presently , even in the midst of Ierusalem , to preach with such power and efficacie , that at one Sermon of his many thousands were converted . And yet wee read not that he used much clamor or laying about with his body , or banging the Pulpit : from whence then proceeded such moving of the Auditors , from whence such gaining of soules ? certainly by this , that the holy Preacher was as a fire , and his Word burnt like a Lamp , as it is said in Ecclesiasticus of Elias : his words came from him as from a heart burning and sparkling with L●ve . 2. Againe , this divine fire hath as much efficacie in deeds as in words . God had decreed to subject to himselfe the Citie of Rome ( the head of the Empire ) by the preaching of the Apostle St. Peter , and to send abroad other of his Apostles , some for the conversion of the Ethiopians ; others of the Indians , others to the S●ythians , and some to the Brittaines ; and by them not onely to destroy the Idols of the World , but to erect ●nd advance the Trophee of the Crosse , to alter the rites of the Gentiles , and to subvert the ●yrannicall Kingdome of the Devill . If any man should have fore●old these things to the Apo●tles , when they were fishing in the Lake of Genesareth , or when ( during the time of our Saviours Passion ) they lurked in corners , they would have been beleeved no more then dreames or old wives fables : yet after a while , all these things came to passe , and that by no other meanes , then the power of most ardent love , which the holy Ghost kindled in their hearts : for as St. Iohn speaketh , Perfect Love casteth out seare ; and againe , Love suffereth all things , hopeth all things , endureth all things ; thinks nothing impossible , but cryes with the Apostle , I am able to doe all things in him which strengtheneth me ▪ So that wee see , that by the endeavour of these men , armed with Love onely , Idolatry was expelled , the whole world with little labour , and Churches of Christianity established every where , in al● Kingdomes , without the force of Armies , or warlike provision . Thirdly , fire hath this property , that it softens hard Iron , that it may be lengthned out into plates , and ( being made thinue ) fitted to any forme at the Artificers pleasure . It is true , that this is a great efficacie of fire in iron : yet farre greater is the power of GOD over the obstinate and obdurate hearts of men . St. Bernard describes a hard heart thus , That is not onely a hard heart ( saith he ) which is not terribly afraid of it selfe , because it is insensible : What then is a hard heart ? That which is not cut with compunction , nor mollified with devotion , nor moved with prayers ; yeelds not to threats , is hardened with scourges , is unthankfull for benefits , unfaithfull in counsailes , that neither feares GOD , nor reverenceth men . All these things were verified in Phara●h , who the more he was plagued , the more he was hardned ; and the more Gods mercy appeared to him by removing the plagues , the more he was animated to despise him . But whensoever it pleaseth GOD to kindle a sparkle of the true fire of His love in a heart , though never so hard , presently it growes soft and melteth like waxe , nor doth it any way resist the power of it : but is of a stony become a heart of flesh , and the breath of Gods spirit thawes the congealed snow therof into water . We have an example in the Gospell of that woman , who being a notorious sinner in the City could not be perswaded , either by the admonition of her brother , or the chiding of her sister ; or the honour of her family , or her owne disgrace , to amend her life ; yet one of the beames of our Saviour pierced so deepe into her heart , and kindled a sparkle of his divine love there , so that she was sodainely transformed as it were into another woman , insomuch as she ( being of a noble stocke ) was not ashamed at a publique feast to fall downe at Christs feet , and being wholly turned into tears , of them made a bath for his feet , and with her owne haire , ( in stead of Linnen ) wiped them , and moved with the vehemencie of that love , kissed them , and annointed them with a most costly oyntment , signifying by these her acts of Repentance , that from thenceforth she purposed wholly to devote her selfe to his service ; and therefore shee worthily heard that comfortable speech of our Saviour , Many sins are forgiven her , for she loved much . And these effects hath the power of divine fire wrought , which no hardnes of heart can resist . The last property of fire , is that it maketh Iron light , which formerly was heavy . And it is the chief cause , that men which are not heated and inflam●d with divine love , are heavy in heart : and to such the Kingly Prophet thus speaketh , after some translations : Vsquequo gravi corde , How long will ye be heavy in heart , loving vanity , and seeking after lyes ? and the Wiseman saith , the corruptible or earthly body weigheth downe the soule : And in Ecclesiasticus , A heavy yoake is upon the sons of Adam . Which heavy yoake he afterwards explaines to be wrath , envy , feare , trouble , and unquietnes and the like , which are usually stiled the passions of the mind . These doe so loade and burden a man , that he looks upon nothing but the earth , to which hee cleaveth , and can neither rise to seeke God , nor to run the way of his commandements . But as soone as this divine fire begins to inflame the heart of man , those passions forthwith decrease and are mortified , and that heavy burthen is made light ; so that hee is able to sa● with the Apostle , Our conversation is in Heaven : and with an enlarged heart to say with King David , I will runne the way of thy Commandements , when thou hast set my heart at liberty . Certainely , after our Saviour had said , I am come to put fire on the earth , w see , how light many 〈◊〉 became , by casting off the affections and desire of honour , flesh and riches , insomuch as they cryed with the spouse in the Canticles , Draw me : we will run after thee . O blessed fire which enlightens but consumes not , and consumes the ill humour onely ( if it consume ) but kills not . Who will give me this correcting fire ? 1. that will take away the blacknesse of ignorance , and purge the darkenesse of my conscience with the light of true wisedome . 2. That will change the coldnesse of my sloth into the heate of devotion ; and of my negligence into the fervencie of love . 3. Which will never suffer my heart to be hardned , but keep it soft with its heate , and make it obedient and dev●ut . 4. Which will lastly remove and take away the heavy yoke of earthly cares , and will so lift up my heart with the wings of contemplation , which nourisheth and increaseth love ; that I may say with the Psalmist , Comfort the soule of thy servant , for unto thee ô LORD , doe I lift up my soule . DEGREE VII . By the Con●ideration of Heaven , that is , of the Sun , Moone and Starres . IT will be no hard taske out of the consideration of Heaven to erect one step for our ascent to GOD , for the Kingly Prophet hath done it to our hands , The Heavens ( saith he ) declare the glory of GOD , and the firmament sheweth his handie-worke . Now , forasmuch as there are two times wherein we should ascend to GOD by the wings of contemplation ; namely , the day and night : of the former of them , the same Prophet saith in the same Psalme , In the Sun hath he placed his Tabernacle ( according to some translations ) or as others , In them hath he set a Tabernacle for the Sun , which cometh forth as a Bridegroome out of his chamber , and rejoyceth as a Giant to run his course His going forth is from the end of Heaven , and runneth about to the ends of it , and there is nothing hid from the heate thereof . Of the latter he writes in another Psalme , I will consider the Heavens the worke of thy hands , the Moone and the Starres which thou hast ordained . We will begin with the first . Of the Sun ( which is seene by day ) the Psalmist in the former mentioned place sets down foure severall prayses or commendations . 1. That it is the Tabernacle of GOD. 2. That it is most beautifull . 3. That it ever runnes most speedily , and without wearinesse . 4. That by enlightning and heating , it chiefly manifests its power . In regard of all which qualities the Sonne of Syrach calls it A merveilous vessell , the worke of the most High 1. First therefore GOD the creator of all things ( according to the old translation of St. Jerom ) hath placed his Tabernacle in the Sun , as in a most noble thing to reside in : that is , he hath chosen the Sun among all corporeall things , as a royall palace , or divine sanctuarie to dwell in : for though GOD fill Heaven and Earth , and the Heaven of Heavens cannot containe him ; yet he is said to dwell more there , where he hath manifested the greatest signes of his presence , by working wonders . But because in the originall it is said In them hath he set a Tabernacle for the Sun , that is in Heaven ; we may gather out of this place in the P●alme , another excellencie of the Sun , not contradicting or opposing the former . The Sun is a great thing , for whom GOD hath prepared a large , faire and noble palace : for as he would have heaven to be the palace of the Sun , wherein he might freely walke and worke ; so hee would have the Sun to be his owne palace . So , that as we may apprehend the greatnesse and excellencie of the Sun by this , that the heaven is its tabernacle ; so may we conceive the greatnesse and excellencie of GOD , in that the Sun ( an admirable vessell , and then which nothing corporeall is more wonderfull ) is his tabernacle . 2. Secondly , the Psalmist ( to denote unto us the great beauty of the Sun ) compares it to a Bridegroome going out of his chamber : for never doe men desire to set themselves forth in better manner , nor to seeme more lovely and beautifull , then when they are bridegroomes ; as desirous to please the brides eye more at that , then at any other time . But if we could fasten the sight of our eyes upon the Sun , and were neere unto it , and could behold it in the true quantity and quality , we should not need the similitude of a bridegroome to conceive the incredible beauty of it . Certainely , all the grace of the eyes depends on the light , and without it all the beauty of colours vanisheth and looseth the lustre . Againe , nothing is more faire then the light , and GOD himselfe ( who is beauty it selfe ) would be called light . GOD is light ( saith St. John ) and in him is no darknesse at all . And among corporeall things nothing is more cleare then the Sun , and in that regard , nothing more faire and beautifull . Besides , if we will adde this , that the beauty of inferiour things , especially of men , soone fadeth ; but the beautie of the Sun never decayeth , never decreaseth , but alwaies maketh all things joyfull with equall splendor : for if we observe it , upon the Sun rising , all things seeme in a manner to rejoyce , men are merry , sweet winds blowe , flowers open , herbs increase , and birds refresh the ayre with their melodious notes ; and therefore it was the answer of old Tobias to the Angel who gave him joy : What joy can I have ( said he ) that sit in darkenesse , and see not the light of Heaven ? Consider then with thy self , and say , that if the created Sun doth so comfort every thing in his rising , what joy shall there be to pure soules when they shall behold the uncreate Son , without comparison fairer and clearer ; and that , not for a time , but for ever ? and what horror shall be to the wicked , when they shall be condemned to everlasting darkenesse , where they shall neither behold the beames of the uncreate or create Sun : and what joy shall it bring to that soule to whom the Father of lights shall say , Enter into thy Lords joy ? 3. In the next place , King David sets forth and describes the admirable course of the Sun , He rejoyceth as a Giant to runne his course . Without doubt , a Giant is strong , and if according to the greatnesse of his body he will stretch out his paces , and runne as swiftly as by his strength he may , he quickly will passe over a great space of ground . And as before the Prophet to expresse the Suns beauty , compared it to a Bridegroom ; so to set forth the swiftnesse of his course , he likens it to a Giant . But though he had not compared him to a strong man , or a Giant , but to flying birds , arrowes , winds or lightning , yet he had fallen farre short in that comparison , between it , and them , in this property of swiftnesse : for if it be true which we see , that the Sun passeth the circuit of his O●be in 24 houres ; and if the circuit of its Orbe doth infinitely exceed the circuit of the Orbe of the earth ; and if the compasse of the earth comprehends 20000. miles , or thereabouts , all which are very true ; then of necessity it must follow , that every houre he runneth many thousands of miles : Nay what speake we of houres ? I may say every quarter , and almost every minute ; for if a man doe but observe the rising or setting of the Sun in an open horizon , as it is at Sea , or in the plain of a champion Countrey , he may perceive its whole body to ascend above the horizon , in lesse space then the eight part of an houre , and yet the diameter or thicknesse of the body of the Sun is much greater then the diameter of the Orbe of the earth , and which containes 7000. miles . And if we will adde yet further , that the body of the Sun which is moved so swiftly , is farre greater then the heape or masse of the whole earths Orbe ; and that the motion of this body so great , is so speedy without intermission or wearinesse , and that this motion if GOD command it , shall continue for ever ; certainly if thou beest not a stocke or a blocke , thou canst not but wonder at the infinite power of thy creator : and therefore most truely was it said to be a merveilous vessell , the worke of the most High. 4. The last property of the Sun , that is the efficacie of the light and heate of it , comes now to be considered , of which , the Prophet in the same Psalme speaketh , There is nothing hid from the heate of it . This one cleare body placed in the midst of the World , enlightens all Starres , all the ayre , all Seas , and all the Earth ; and by its vivifying heate makes all things , as plants , corne , and trees to spring and sprout , and bringeth all ●ruit to maturity and ripenesse ; it spreads and diffaseth its vertue and power also into the earth , causing it to bring forth all kinds of mettall . And therefore St. James compares GOD himselfe unto it , Every good guift ( saith he ) and every perfect guift is from above , and cometh downe from the Father of lights , with whom is no variablenesse nor shadow of changing . The Sun indeed is the Fath●r of lights corporall ; but GOD of spirituall : But in three things there is difference betweene GOD and the Sun. 1. The Sun to enlighten and heate the world , must of necessity have a perpetuall transmutation or charge from place to place : but GOD , because he is whole every where , needs no such change , and therefore well said St. James , with whom is no changing . 2. Againe , the Sun ( because he continually passeth from place to place ) makes it day in one place , and night in anothe● ; to some it makes light , to others darke at the same time . But GOD is never moved , he is ever present to all ; and therefore the same Apostle addes , with whom is no shadow of changing . 3. Lastly , wh●ch is greatest of all , from the Sun , the Father of corporall lights are all the guifts which grow upon earth , but these guifts are neither the best nor perfect , but rather small , temporall and fraile , and not able to make a man good ; but being evill used , may turne to his destruction . But from GOD the Father of lights spirituall , come all excellent and perfect guifts , which make the possessor good and perfect , and which none can abuse ; and which bring them ( which persevere in them ) to the state of true happinesse . Seek then those good and perfect guifts which come from above from the Father of lights , and when thou hast found them , be sollicitous to keepe them : and there is no need to goe farre for them , the very nature of the Sun will demonstrate them unto thee : for the Sun doth all things with his light and heate ; and these two are the guifts of the Father of corporall lights : and the good and perfect guifts which come down from the Father of lights , even GOD himselfe , are the light of wisedome , and the ordinance of love . 1. The light of wisedome which makes a man truly wise , and which no man can use amisse , and bringeth us to the fountaine of wisedome , scituate in the heavenly Countrey , is that , which teacheth the contempt of temporall things , and to esteeme highly of spirituall : it teacheth not to trust in uncertaine riches , but in the living GOD. It teacheth us , not to account this exile of ours , as our Countrey , nor to love our pilgrimage , but to endure it : Lastly , it teacheth to live here in patience , being full of perills and tentations ; and to dye in desire , because Blessed are the dead that dye in the LORD . 2. The Ordinance of true love what is it , but to love GOD without end , without measure , he being the end of all our desires : to love other things in such measure and meane , as will be sufficient to bring us to our end , that is beatitude . Surely , there is not any man that in the cure of his body inverts order so , that he loves his health but with an ordinary measure , and a bitter potion without all measure , seeing , that he knoweth , that the first is the end , and the latter but the meanes . How then cometh it to passe , that so many that would be accounted wise men , confine themselves to no moderation in heaping up riches , in hunting after the pleasures of the flesh , and attayning to the degrees of honour , as it these things were the end of mans heart : and are contented to streighten themselves in loving GOD , and seeking after eternall f●licity ; as if these were but the meanes to the end , and not the end of all meanes ? without doubt , this is the cause , that they have the wisedome of this world , and not that , which is from above , and cometh from the Father of lights : and that they have not ordinate love , nor that which is true love ; but are full of inordinate desires , which are not of the Father , but of the World. Wherefore , while thou travailest from thy Countrey , and a●t among enemies , which oppose true wisedome and love , and suggest craft for wisedome , and inordinate desires for love ; make thy moane , and bewaile thy case to the Father of lights , desiring him earnestly , to give thee these good and perfect guifts , of true wisedome and regulated love , and to inflame thy hear● with them ; so , that being fitted with them , thou mayest so runne the wayes of his Commandements without stumbling , that thou mayst come to that Countrey , where thou mayst drinke of the pure fountaine of wisedome , and live with the pure milke of love . 2. I come now to the time of the night , wherein the heaven doth frame and erect one step for us to ascend to GOD by the Moone and Starres : for so speaketh David , I will consider the heavens , the worke of thy fingers , the Moone and the Starres which thou hast ordayned . If we could see heaven it selfe , the Prophet had not said ( by way of explication of that which he had set down before ) The Moon and the Starres which thou hast ordayned : and truely , if our sences could pierce to heaven it selfe , or that we could finde out the nature and qualities of it , by any certaine reason ; without doubt , we should have an excellent degree of ascent to GOD thereby . We know , that there have been some , who out of the motion of the Starres , have defined the nature of heaven to be a quintessence , simple , incorruptible , and perpetually moving in its Orbe : And that there are others , who will have heaven to be the Element of fire that is not moved in its Orbe , neither is incorruptible , according to its parts : but it is not our intent to looke after these opinions , but to seeke out the certaine knowledge and Doctrine of Faith , thereby to raise an ascent to GOD. The Moone hath two properties , which may fitly serve to this purpose . I The first is , the neerer it approacheth to the Sun , the more it shineth and is enlightned in its upper part towards heaven , being darkned at the same time in the lower part of it towards the earth ; and when it is wholly subject to the Sun , and is in full conjunction with it , it is altogether light towards heaven , and darke towards the earth . On the other side , when it is in opposition to the Sun , it is seen cleare of the earths inhabitants , and hath no light in the upper part towards heaven . This p●operty of the Moone , may be a good document or example to us mortalls , to make us sollicitous of our neere conjunction to the true Father of lights , GOD himselfe . The Moone signifieth Man , and the Sun GOD : when the Moone is in opposition to the Sun , then by the borrow●d light from the Sun it onely shines and lookes towards earth , and after a sort turnes its back to heaven whereby it shewes beautifull to the Inhabitants of the earth , and most deformed to the Citizens of heaven : So every mortall●hat ●hat goes farre from GOD , ( as the Prodigall which went into a farre Countrey ) abuseth that light of reason , which he received from the Father of lights , onely to respect the earth , and forgetting GOD , thinkes onely upon the earth , onely loves it , and is wholly taken up with desire of the goods thereof : for which , by the children of this generation they are esteemed wife and happy ; but by the heavenly inhabitants they are accounted poore , naked , blind , deformed , wretched and miserable . On the contrary , when the Moone is in conjunction with the Sun , and is perfectly subject to it , it shineth wholly on the upper part , respecteth heaven onely , turning its backe to men , vanishing cleane from their sight . So is it with the wicked , when he begins to leave his wickednes , and by his full conversion is become truly subject to GOD ( the true Sun of the sou●e ) in humility , and is joyned to him in love ; then he fulfills that which the Apostle warneth , he seeketh those things which are above , and savours of heavenly not earthly things : and then is he despised by fooles , and accounted by them as if he were dead : but indeed he is dead to the World , and his life is hidden with Christ in GOD , and When Christ his life shall appeare , then shall he also appeare with him in glory . And this is the cause ( as St. Augustine observes ) why the Passeover , aswell in the old Law , as in the new , could not rightly be kept , but after the full Moon ; that is , when the Moon ( which in the full is in opposition to the Sun ) begins to returne to the conjunction with it ; to shew , that man in opposition to GOD by sinne , should begin to be converted to him , and to hasten to the union and grace of GOD , by the merits of JESUS CHRIST . Therefore , if thou find thy selfe ( by the assistance of Gods grace ) to be subject to the Father of lights by true humility , and to be joyned with him by ardent love ; doe not imitate fooles , who are changed as the Moone , but follow the wise , who continue unchanged as the Sun. for the Moone as speedily as she comes to the conjunction of the Sun , as speedily departs from it ; but if thou beest wise , and hast obtayned grace , forsake it not , depart not from it , for thou shalt finde nothing better in any place ; neither dost thou know , whether if thou voluntarily leave it , thou shalt have it againe : For he that hath promised pardon to the repentant , and grace to converts , hath not promised longer life , nor the guift of repentance to thee . Therefore , in Gods name turne thy backe to the earth , and looke upon thy Sun , rest in him , delight in him , and continue in him ; say with St. Peter , It is good for us to be here , and with the blessed Martyr Ignatius , It is better for me to live with Christ , then to be a King upon earth : and esteeme not nor regard , what they which savour of the earth thinke of thee , for it is not he which the world condementh , but whom GOD commnedeth , that shall be approved in the end . 2. There is another custome of the Moone , which GOD also observes with his elect . The Moone rules the night as the Sun doth the day , as Moses and David speake , but the Sun enlightens the world with his splend●r all the day ; and the Moone shines sometime with a greater , sometime with a lesser light , and sometimes not at all in the night . So GOD by his perpetuall brightnesse , illustrates the Sun , Angels and soules of the blessed , to whom he is a perpetuall day ( for there shal be no night to them there ) but in this night of our pilgrimage and banishment , wherein we walke by Faith , and not by sight , and we apply our selves onely to the Scriptures as unto a light that shineth in a darke place . GOD as the Moone by courses visits us by enlightning our hearts , and sometime leaves us in the darknesse of desolation . Yet ought we not to be too much afflicted , if at any time we enjoy not the light of comfort , nor to be too much overjoyed , if after a time we be refreshed with that comfortable light : for GOD in this night of the world doth not carry himselfe towards us as the Sun , but as the Moone : for he not onely ( in these times ) appeareth as in the full Moone of comfort , and sometime in the wayne of discomfort to us imperfect creatures , but he hath formerly done so too : St. Paul a vessell of election , who was taken up into the third Heaven , and heard words which cannot be spoken , which are not possible for man to utter ; yet he could say sometime , I am filled with comfort : otherwhile he could complaine and lament his case , I see another law in my members , rebelling against the law of my mind , and leading me captive unto the law of sinne , which is in my members . O wretched man that I am , who shall deliver me from this body of death ? and againe , We would not have you ignorant of our affliction , how we were pressed out of measure passing strength , so that we doubted even of life . And this is it which S. Chrysostome notes to us , that GOD usually dealeth thus with his Saints , suffering them neither to be alwaies pressed with tribulation , nor lifted up with pleasure ; but to weave into their lives , sometime adversity , and at other times prosperity , as it were with an admirable variety . And so much for the Moone . Now follow the Starres , as the other ornaments of heaven , of which , the Son of Syrach ( speaking ) saith , that they are the beauty of heaven , the glory of the Starres , yet addes ( as some translate it ) GOD in the highest enlightning the World , and at whose commandement they stand in their order ; for whatsoever order , or comelinesse is in the Starres , or in the Sun or Moone , they have it wholly from the Father of lights ; and neither is it the Sun by day , or the Moone or Starres by night , which give light to the world , but it is GOD who ( dwelling in the highest ) enlightens the World by the Sun , Moone and Starres : for it is he , of whom it is said , When he sendeth out light it goeth , and when he calleth it againe it obeyeth him with feare . And the Starres shine in their watch and rejoyce . When he calleth them , they say Here we be , and so with cheerefulnesse they shew light unto him that made them . In which words are expressed the infinite power of GOD , who with such incredible dexterity and facility , in a moment createth , adorneth , and sets to worke so vast and beautifull bodies ; for vocare with us , is ●reare with GOD , for he calls those things which are not , and by his calling makes them be that they are ; and that the Starres should say Here we be , is no more , then that they are ready to be and worke , at the voyce of his command . But this is most to be admired in the Starres , that whereas they are moved most swiftly , and never give over that swift motion , and that some of them runne in their Orbe more stoutly , others more speedily : yet still they observe their own manner and proportion in time with one another , that thereby they may make a sweet harmoniacall concent . And this is not a concent of voyces or sounds which may be heard by bodily eares , but of proportions in the motions of the Starres , which is perceived by the ear● of the heart : for all the Starres of the firmament , with the same swiftnesse runne about the whole compasse of heaven in 24. houres : but the seaven Starres which we call planets , or wandring Starres , are moved , some by swifter , some by slow●r motions . Ascend then a little higher if thou canst , and from the great splender of the Sun , the beauty of the Moone , the multitud● and varietie of other lights , from the admirable con●●●● of the heavens , from the most pleasant and harmoniacall courses of the Starres ; gather and conceive what a delight and happinesse it wil be , to see GOD above the heaven , that Sun which inhabiteth inaccessible light , to behold the quire and orders of many thousands of Angels who garnish the heaven of heavens in greater number , and shine more bright then all the Starres , to see the soules of holy men , added to the Quire of Angels , and mingled as planets with the Starres of the firmament : and how joyfull a thing it will be , to heare the songs of praises , and that ex●llent Allelu●a resounded by musicall voyces in the streets of that City : and by that , it will come to passe , that neither the beauty of heaven shall see me great to thee , and the things which are under heaven , thou shalt account small , and almost nothing at all , and therefore to be 〈◊〉 and d●spised . DEGREE VIII . By the Consideration of the reasonable soule of MAN. HItherto we have passed through things corporall to the ascent to GOD , and now we have found , that the soules of men excell all corporall things in dignity , betweene which and GOD , we meet with no medium , but the Hierarchies and orders of Angels . Mans soule hath such a resemblance with GOD his Creator , that I know not , whether a Man may ascend with more facility to the knowledge of GOD any other way , then by the consideration of his owne soule . And therefore man is inexcusable , if he have not knowledge of him , seeing he may attaine to it ( Gods grace assisting ) without difficulty , by knowing his owne soule . First then , Mans soule is a spirit , for so doe the holy Fathers expound those words in Genesis , And the LORD formed Man of the dust of the ground , and breathed into his nosthrils the breath of life , and Man became a living soule , and that of Tobias , Command my spirit to be taken from me ; and that of the Preacher . Then shall the dust returne to the earth as it was , and the spirit shall returne to GOD that gave it . For although the word spirit agreeth to the wind also , of which it is said in the Gospel , Spiritus spirat ubi vult , The wind bloweth where it listeth , and in the Psalmes , Spiritus procellarum ( as S. Ierome , ) Wind and storme ( as our translation ) yet without doubt , that spirit ( the wind ) is a most thinne body , which for its great subtilty and raritie , doth more imitate and resemble the spirituall nature , then any other body . But the soule of man is properly a spirit , not a body , neither is it produced or made of any matter , but is immediately created by GOD. And here begins the excellencie of the soule , in the resemblance to GOD , for GOD is a spirit as our Saviour saith , and they which worship him , must worship him in spirit and truth : But though GOD be a spirit , and mans soule be a spirit also , yet GOD is a spirit uncreated and the Creator , and mans but a spirit created , by which it followes , that there is a great disproportion betweene the spirit , which is the soule , and the spirit which is GOD. And in this respect , how greatly may the soule rejoyce , that it is in the kind of a spirituall substance , and so of a higher and more noble nature then heaven or the Starres : and againe , it should be the more humble and obedient to GOD , because it was made of nothing , and of it selfe is nothing . Againe , the soule of man , because it is a simple spirit , is also immortall ; for it hath nothing in it , from whence it may be divided or severed . And in this regard , how much may it boast above the soules of bruit animals , which die with their bodies ? and so behold and admire the great excellencie of the creator , who is not onely immortall , but everlasting . For the soule of man sometime was not , and came to a being by the onely will of GOD , and by the will of the same GOD may againe be reduced to nothing , although in it selfe it have no beginning of corruption : therfore truly said the Apostle of GOD , Who onely hath immortality ; for he onely cannot be dissolved , neither by force , chance , or ought else , because it is his property to be ; he is life it selfe , and the fountaine of being and life . Thirdly , mans soule is endued with the light of understanding , for it is not onely able to know and distinguish of colours , tasts , smells and sounds , heate , cold , hard , soft , and other things of the like kind , which are plaine to the sences of the body : but is able to judge of substantialls , and of things singular and universall , and knoweth not onely things present , but can conjecture at things to come ; transcends the heavens , dives into the deep , searches effects from causes , and from effects , hath recourse to causes . Lastly , by the eye of the mind , it comes to the knowledge of GOD himselfe , which dwelleth in inaccessible light , and this is the light of which Saint John speakes , This was the true light which enlightneth every man that cometh into the World , which David calls the light of Gods countenance . Of the light of the understanding the same Kingly Prophet saith , Be ye not like to horse and mule who have no understanding . Certainely this is a great priviledge and dignity of the soule , by which , man becomes like to GOD , and unlike the beasts ; and by this , a man may also conjecture of the excellent sublimity of his cre●●●● : for though the soule of man be endued with this light of understanding , yet GOD is the light and understanding . The so●l● ( as is said ) runnes from causes to effects , and againe from effects to causes , and therby hunts ( as it were ) with great labour , to attain this knowledge : but GOD with one aspect , and at the first sight knoweth all things . The soule understandeth those things which are , so that his knowledge depends upon things : GOD by his understanding bringeth to passe , that things are , so that the existence or being of things depends upon his knowledge . The soule doth but conjecture of things to come : GOD beholds all things past , and to come , as perspicuously and plainely , as if they were present . The soule wants many things to exercise the office of its understanding , as the object , forme , fancie and the like : GOD wants nothing , for essence it selfe is his , all things , even his owne essence is his understanding . Lastly , the soule ( whi●e it is in the body ) neither seeth GOD , the Angels , nor it selfe , nor any substance , though corporeall , properly , and is deceived in many things , is ignorant in many ; of many things he hath but an opinion , and of few things the true knowledge : but GOD is ignorant of nothing , thinks nothing , is never deceived , never erreth , All things are naked and opened , &c. Therefore , if Man hath such an opinion , and esteemeth so much of his knowledge , as that ( according to the Apostle ) his knowledge puffe him up , how much ought he to admire the knowledge of his Creator , to whose , if mans be compared , it is no knowledge , but ignorance . There is also another kind of knowledge in the soule of Man , which consists not in speculation , but in action : from whence it cometh that there are so many Bookes of Philosophers which treat if vices and vertues : so many Lawes of Princes , Lawyers and others : so many institutions to acquire the art of living well . In which appe●●eth mans admirable light of reason , by which alone , he differs farre from beasts in excellencie : but all this is nothing to the eternall Law , which is powerfull in the mind of the Creator , from whence , as from a most plentifull fountaine all other Lawes flow and are derived , for there is one Law giver and Iudge which is GOD , as St. Iames tells us . He is Truth , Justice and Wisedome , By whom Kings raigne , and Princes decree Iustice . So that we shall never find out the Art of living well and happily , till we come to the Schoole of CHRIST , who is the true and onely Master , by whose word and example we shall learne that righteousnesse which exceeds the righteousnes of the Scribes and Pharisees , yea and of Philosophers too , whose end is love out of a pure heart , and of a good conscience , and of Faith unfained . Againe , the soule of Man hath a third kind of knowledge , which consisteth in artificiall manufactures : you will say that other creatures have the like faculty , as the Spider in weaving her web , Birds in making nests , and Bees hony and combs , and Foxes their deunes for houses : but it may be answered , that these creatures by the instinct of nature make them , and those they make , are but of one and the same fashion : but mans soule endued with reason and judgement , invents many Arts , by which he hath dominion over other creatures , will they nill they ; for neither doe the wings of a Bird helpe her , nor the depth of waters availe the fish , nor s●rength profit the Lion or Beare ; nor wildnesse preserve the Horse or M●le , nor swiftnesse advantage the Hart and Goate ; for we see , even little Children catch Birds with nets , s●ares and lime-twigges ; and Fishermen take Fish with net● Hunters by wit and art take Lions and Beares , leading them about the Countrey : Bores and Deere either taken with stalls , or slain with bowes and speares : Horses and M●les made gentle with the bit , and subject to the service of Man. What shall I say of the Art of navigation , what light of wit shined in the soule of Man , when he invented and taught great Ships and heavily ●aden to cut the Seas ; not onely Boats and Galleys to runne with ●ares , as it were with feet , but great vessels to ●ly as it were through the vast Seas , with their sailes as with wings ? What shall I further say of husbandry ? who wonders not at the severall inventions of Man , if he seriously consider after what manner the earth is tilled , vines dressed , orchards planted , gardens trimmed , ponds for fish , aqueducts to service ; gardens , fields and cities ? What may be said of architecture in stately Palaces , Temples , Cities , Towers , Amphitheaters , Pyramides and Obeliskes ? To omit the excellent Arts of painting and graving , by which ( as by another History ) things are so expressed to the life , as though they were not painted or graved , but living things indeed . Leaving all other Arts , either for pleasure or necessity , let us give humble and hearty thankes to GOD , that hath made so great difference betweene the nature of Man , and other living creatures : and withall , let us lift up the eyes of our minds to the same GOD Creator of all things , in whom is the true fountaine of wit and invention ; for from him flowes whatsoever is derived to our nature . And if we admire the wit of man , in that he hath learned by industry and art , to tame and have dominion over other creatures which want reason , then let us admire the wisedome of GOD , to whom all things are obedient and subject ; not onely things that have , but those which want life . And if it seeme so great a thing to us , that the wit of Man hath found out the Arts of navigation , tillage and architecture ; why should it not rather seeme greater to us , that the wisedome of GOD hath made the fabrique of the universe , the heavens , ●●rth , sea , and all things in them , and by his power and providence governeth and preserveth them all ? Lastly , if we admire the Arts of painting and graving after the life ; why wonder we not at the art of the Creator , which of the earth made a true and living Man , and of the rib of that Man , a true and living Woman ? especially , if we take this into our consideration , that the things which are made by man cannot be done without Gods cooperating , and those which GOD doth , are done by his owne power , without the helpe of any other . Sixthly , mans soule is endued with free will , onely common to him , with GOD and the Angels , and wherein he differeth farre from other things created This is a great priviledge and honour : yet the liberty and will of GOD the Creator , so farre transcends that of mans , that if they be compared together , mans will is scarse a shadow of Gods. For first , the liberty even of a regenerate Mans will is weake , and prone and facile to choose evill things , and hurtfull to him : the liberty of Gods will is most strong , that it cannot faile , or encline at all , to that which is evill : for as it is the infir●ity of a mortallbody , that it is subject to dye , and the soundnesse of a glorified body that it cannot dye : so also it is the weaknesse of free-will , to be in subjection to sinning ; and perfection or strength , not to be able to sinne ; which will come to passe , when GOD , in our celestiall Countrey shall conferre this power upon us by grace , which he alwaies hath by nature . Againe , our free-will is free indeed , so that it can will , and not will , or to will and nill ; but it is not able to doe what it wills : you may heare the Apopostle lamenting his case , in this very point , I doe not the good thing which I would ; but the evill which I would not , that doe I. And is not this every mans case ? I will and desire to pray attentively and seriously to GOD , and I command my imagination not to wander , while I am at my prayers , nor to draw me to any other cogitations , yet I cannot containe it in its duty ; for while I am lesse sollicitous of this , I finde my selfe abused by my imagination , and instead of praying , I fall into other thoughts . Againe I will , not to covet , and not to be angry without reason ; and I command ( by my will ) the irascible and concupiscible faculty which is in me , ( & should be by right subject to reason ) to submit them selves wholly to reason , and not suffer themselves to be seduced by any senses of the body : but I am oftentimes not obeyed , neither is that done which I will , but what I will not . But that which is admirable , and miserable , the mind commands the body , and presently it obeys ; but the mind commands it selfe , and is disobedient : from whence comes this merveilous thing to passe ( saith St. Augustine ) The mind commands that the hand move , and it doth it with such facility , that the distance betweene the execution and the command is hardly perceived : and the mind is , and the hand is the body . The mind commands that the mind would doe somewhat , yet ( though it be the same ) it doth it not : but it wills not wholly , therefore commands not fully . It is not then a monster , but a sicknesse of the mind , because it riseth not wholly ▪ levated or lifted up by the truth , being over burdened before by custome . But the freedome of the will of GOD is so joyned to full and absolute power , as that it is said of it , He doth whatsoever he will , and There is none that resist thy will. Wherefore if thou be wise , boast not too much of the strength of thy free-will , untill thou comest to the glorions liberty of the Sonnes of GOD , when the heavenly Physicion shall heale all thine infirmities , and satisfie thee with good things . In the meane time , pray daily and fervently , and say to GOD with the Prophet , Thou hast beene my helper , forsake me not : and speake to him , not out of custome , but heartily , againe and againe , Thou art my helper and redeemer , O LORD make no long tarrying . Mans soule hath also a rationall will , which not onely can desire good things present , particular and corporall , such as are proper to beasts to covet ; but also good things absent , generall and spirituall , which are demonstrated by faith or reason , and indeed , GOD himselfe which is the chiefe and infinite good . And this is it , which makes a Man capable of great vertues , especially of love , the chiefe of all other , and the f●●●taine , from whence all good guists are derived , and which joyneth Man to GOD , in so strong a tye , that GOD shall remaine in him and he in GOD : For GOD is love , and he that dwelleth in love , dwelleth in God , and God in him . But if this be so great a happines of the created will , how great will that happinesse be , with which the uncreated will is replenished ? The will of God is onely capable of infinite love , where with the infinite goodnes of God is worthy to be beloved Neither doth this will want vertues , nor hath it need to bee directed by the understanding , for Gods will and understanding are both but one , as his wisedome and love are one , and the same thing in him . Besides : Mans soule is in a humane body ; but farre otherwise then the soules of bruire beasts are in their bodies ; for the soules of bruits are materiall , and extended through all parts of their bodies , so that part of it is in part , and all in the whole body . But Mans soule which is an indivisible spirit , is after an admirable manner all in the whole , and all in every part of the body ; and whereas it fills the whole body , yet it occupies no speciall place in it ; neither increaseth it , as the body encreaseth , but only begins to be , where formerly it was not : and if a member of the body bee cut off , or wither , the soule is not lessened , or made dry by it , but leaves to be in that member , without any may me , or impayring . This is a true mirrour of Gods existencie , in things created : for God is an indivisible spirit , yet fills the whole world and all the parts of it , nor occupies it any one place alone ; but is all in the whole world , and all in every part of it : and when a new Creature is made , God begins to bee in it , and yet is not moved ; and when any Creature perisheth , or dyeth , God dyes not , but onely , leaves to bee there , and yet changeth not his place . And therefore in these things God and the soule of man agree ; but God is much more excellent then the soule ; for the soule to be in a body to rule and stirre it , must of necessity have a forme of a body made for it , and to be so joyned to it , that of the soule and body a man may bee made : God needes not the forme or soule of a world , nor that of him and the world , one compounded substance should bee made ; but of his owne immensitie , he hath this preheminence , to bee every where ; of his indivisible unitie to bee all , every where ; of his omnipotence , to governe , move , and sustaine all things . Againe , the soule of man , though it bee said to be in the whole body , yet properly it is not ; but in the living or animate parts of it , and therfore is not in the humors , in the hayre , nailes , dry or dead members : God absolutely is in all things , not onely corporall , but spirituall ; nor can it be , that there should be any thing , in which God is not . Lastly , it is not a soule , but in it's owne body , and that a streight and small one , wherein all the parts are tyed together ; for if any part ( as is said ) be severed from the other , in that part the soule cannot be . But God is all in this universe of things , though it be great , and the parts thereof not tyed or joyned together , though they be neere one another : and if there were more worlds , God would be in them all : to which purpose it is said , Heaven and the heaven of heavens cannot conteine thee : for if there were other heavens and another earth created , or more heavens and earths without number , God would fill them all , and where he were not , nothing would be at all . Againe , mans soule hath in it ( though obscure ) the Image of the most holy Trinitie ; aswell in that it hath a fruitfull memorie , power to understand , and power to love ; as also , because the mind thereof ( by understanding ) formes a certaine word , and from the mind and word , proceeds love , because that which is knowne by the mind , and represented by the word , is presently ( as it is good ) loved , and desired by the will. But after a much higher and diviner manner , God the Father begets God the Word , & the Father and the Word breath God the Holy Spirit , who is the living love , and the living fountaine of all chast love . And in this respect , the mystery of the Trinit●e transcends the naturall meanes of knowing ; nor can a learned Philosopher come to the knowledge of this , without a supernaturall light : for the soule of man produceth a word , and a love , which are not substances , but accidents , and in that regard , are not Persons : but GOD the Father begets to himselfe the Consubstantiall Word , and the Father and the Word breath the Holy Spirit , consubstantiall likewise to them both , whereby it is , that the Father , Sonne , and Holy Ghost , are rightly and worthily called three Persons . The soule of Man also produceth a Word which is of no long continuance , and the will bringeth forth a love , which lasteth not long : but GOD the Father begets the eternall Word , and the Father and Word breath the eternall Holy Spirit ; nor can GOD be without his Word and Spirit . Againe Mans soule , by one word represents but one thing , and therefore multiplyeth words , not onely of the mind , but of the mouth ; and mans will must produce many acts of love , if it will love many things : But GOD , by one Word speaketh all true things , and with one act of love , loves all good things . 10 Lastly , the soule of Man , while it is in the body , hath this property , that though it be not seene , heard , nor moved , and is hardly conceived to be in it , and that leaving it , the body seemes to want nothing it had before ; yet it is that which causeth all good to the body , sense , motion , speech , subsistence , beauty and strength : for what is the cause that while a man liveth hee seeth , heareth , talketh , walketh , and is strong and beautifull ? nothing , but because he hath a soule in him ? and why cannot a man see , nor heare , nor speake , but lies deformed , unprofitable , and unserviceable after hee is dead ; but that his soule is departed from him , from whence all these benefits and good things were derived to him ? So thy GOD , whilst by his grace he lives in thee , causeth thee to see what faith sheweth thee , and to heare what GOD speaketh to and in thee ; and to walke by the way of his commandements , to the heavenly Ierusalem ; to speak to him by prayer , and in holy exhortation to thy neighbour ; to subsist , by persevering in good workes ; to bee strong in battell against thy invisible enemies ; and to bee beautifull in the sight of God , and his Angels . But beware , least the grace of GOD ( the life of thy soule ) depart not from thee : if it doe , thou wilt soone find the damage which the first death brings with it , from whence thou shalt be carried to the second , from which there is no resurrection . If GOD would open the eyes of thy minde , that thou mightst seriously consider and see the exceeding beauty and splendor of a soule acceptable to GOD , and joyned to him by true love , with how cheerfull and loving countenance he looketh upon it , what place he prepares for it , what joyes he hath promised to it , and with what desire the Angels and blessed spirits wait for it , thou wouldst never indure to have the beauty of it defiled with the least spot , and if that should happen , thou wouldst endeavour to wash it away ( though little ) with rivers of teares . But , if by the same grace of GOD , the inward eyes might bee opened , that thou mightst behold how filthy a soule is that sinneth , what an unsavory stench it sends forth , like a putrified body or carrion , and how GOD and the holy Angels loathe to looke upon it , although perhaps it inhabite a comely and beautifull body : without doubt , thou thy selfe wouldst also so detest and abhorre it , as that thou woulst never be brought to bee such a one , or remaine long in that state or condition . DEGREE IX . By the Consideration of Angels . WE are now to come to the highest degree of ascending to GOD from those things which may be taken from substances created : for there is no created substance more sublime , then the Angelicall , if we speake on●ly of naturall perfection , and there are three things principally to be considered in them . 1. First according to the excellencie of their nature . 2. Secondly in respect of their sublimity of grace . 3. Lastly in regard of their offices . Neither is it our purpose , to propound and handle the things which concerne them , by way of disputation , but to touch onely those matters , which may helpe us to the lifting up of our minds to GOD. 1. An Angell if we compare him to a reasonable and humane soule may fitly be called a perfect soule , as the soule may be termed an unperfect Angell . For so the Psalmist speakes of Man in respect of his soule . Thou hast made him little lower then the Angels . And indeed an Angel is an entire perfect spirit●●ll substance ; and mans soule is but ( dimidiata ) divided as it were into halfes , and unperfect : because as it is the forme of the body , it is part of man. So that an Angell is all spirit , and a man , part spirit , part flesh : or partly an Angell , partly a beast : as if we should say an Angell is all gold , and a man part gold , and part earth or clay . By which , it followes , that an Angell is more like to GOD , then a man or his soule , because GOD is a spirit , not a body , nor the shape of a body . Yet this comparison makes not so much for the Angels , but that there is an infinite distance of dignity in GOD above this sublimity of the Angels , for GOD is a spirit uncreate , eternall , immense , onely mighty , onely wise , onely good , onely the most high . Therefore if we worthily admire the Angelicall nature , how much more ought we the divine , which beyond all manner and measure surpasse●h the dignity of the Angels . 2. And not onely in nature or substance may an Angel be called a perfect man , and man an unperfect Angell , but also in understanding and knowledge : for a man or the soule of man , takes much paines in understanding things , because he must use the office of his sences , and running from causes to effects , and from effects to causes , before he can gaine a little knowledge : from whence it is , that he oftentimes stickes as doubtfull , oftimes he is miserably deceived , and seldome attaines to a sure and certaine understanding . But an Angell at the first sight beholds things , and at one time perceiveth the causes and the effects , and dives not onely into the accidents , but the substance , aswell of spirituall as corporall things . Therfore Man , while he is in this pilgrimage , in asmuch as concernes understanding , is not onely a little lesse , but a great deale lesse then the Angels ; and though he be very wise , and give himselfe to the study of wisedome , yet compared to an Angell , he is but a childe , or an infant , or suckling . The Prophet therefore did us no wrong , when he said , Out of the mouthes of babes and sucklings hast thou ordained knowledge . You may heare wise King Solomon , how he conceived of our knowledge with which we are so much puffed up , All things are full of labour , ( or hard ) man cannot utter it , and againe , He ( meaning GOD ) hath set the world in their heart , yet man cannot finde out the worke that GOD hath wrought from the beginning to the end . If then the things of the world be hard and unutterable by man , and if man understand nothing of this visible world from the beginning to the end ; that is , he understand nothing perfectly , as not being able to declare the nature properties , accidents , force , and the like thereof , into how many errors would he runne , if he should goe about to search after those things which are above heaven ? If thou be wise therefore follow the knowledge , which belongs to thy salvation , and the wisedome of the Saints , which consists in the feare of GOD , and keeping his Commandements ; let prayer delight thee better then disputation , and edifying charity , rather then swelling knowledge : for this is the way which leads to life , even to the Kingdome of heaven , where we little ones shall be made equall with the Angels , who alwaies behold the face of their Father which is in heaven . 3. There is also a third thing , wherein mans soule is not onely made a little , but much lesse then the Angels ; and that is their power and command over bodies : for mans soule can onely by the command of its will , stirre and move his owne body , other bodies he cannot ; and he moves his owne too , but in an ordinary progressive motion , upon the ground ; he cannot walke upon the waters , or raise it up to the ayre , and carry it whither he pleaseth : but the Angels by the onely force of the spirit , that is by the command of their wills , raise heavy bodies upward , and carry them whither they will , as in the case of Abacuk to Daniel . Againe , one man cannot fight with an host , because he wants many hands , and weapons : but an Angell without hands and weapons can fight with an armie , and overcome and kill at one time 185000. as in the case of the Assyrian army . If then an Angell can doe these things , what can the LORD of Angels doe ? Certainly he which made all things of nothing , can againe reduce all things to nothing . A mans mind also , by the Art of painting and graving , with labour and industry can make mens counterfeits , and represent them so to the life , that they may be thought to live and breath : the Angels , without labour , hands , or instruments in a moment of time , can so apt and fit to themselves a body out of the elements , that by wisemen it shal be conceived to be a humane body , that shall walke , speake , eate , drinke , be touched , felt , and washed . So Abraham prepared meat for the Angels , and washed their feet , and his nephew Lot received Angels as pilgrimes into his house : and the Angel Raphael accompanied young Tobias many dayes , walking , speaking , eating and drinking , as if he had beene a true and reall man , yet he ( being to leave him ) said , I seemed to eate and drinke with you , but I did neither eate nor drinke , but you did see a vision , and presently vanisht out of their sight . Certainely , it is a great and admirable power to assume a body presently , which shall seeme to differ noth●ng from a humane and living body , and to dissolve it at pleasure as sodainely , so that no signe of it shall remaine . Now if the power of Angels be so great and wonderfull , how great is the power of the Creator of Angels , who hath given this , and what power he pleaseth ? As the knowledge of Angels and men , being compared with the knowledge of GOD is but ignorance ; and as the righteousnesse of Angels and men compared with the righteousnesse of GOD is unrighteousnesse ; so all the power of Angels and men compared with the power of GOD is weaknesse , and therefore GOD is truely called onely wise , onely good , and onely mighty . 4. Lastly , if we consider the place of Angels , and the place of men , we shall finde also in this respect , that man or the soule of man , is not onely little lesse , but much lesse the Angels . For GOD hath given to the soule of man a place in earth , but to the Angels a place in heaven , in his owne Palace , All the whole heavens are the Lords , the earth hath he given to the sons of men . Hence it is that our Saviour calleth them the Angels of heaven , and in anoth●r place , Joy shal be in heaven for one sinner that converteth , and a little after , There is joy in the presence of the Angels of GOD for one sinner that converteth . Againe , GOD hath so bound the soule to the body , as that without the one , the other cannot move ; but GOD hath not tyed the Angels to any body , but hath given them power to passe from heaven to earth , and from the earth to heaven , whensoever they will , and that speedily : so that an Angel b● the dignity of his nature being neerest to GOD ; by his subtility also after a sort imitateth the omnipresence of GOD. For GOD is alwaies every where , by the immensity of his nature , neither needs hee change of place , seeing he is every where : and an Angell by the swiftnesse of his motion so easily passeth from place to place , and exhibits his presence so easily to all places , that in a manner he seemes to be every where . If then thou wilt give eare to the LORD of Angels , there will be no cause why thou shouldst envie the Angels , or their high place or swift motion , for not onely thy soule when it shal be loosened from thy body shall be equall with them , but also when thy soule shall returne to thy body , which Christ shall fashion like to his glorious body ; with that body thou shalt possesse heaven , as thy proper mansion ; and that body being made a spirituall body , it shal be there continually without labour and wearinesse , where thy soule will and commands it . Thy Lord God will not faile thee in his promise , In my Fathers house are many mansions , and I goe to prepare a place for you , and I will that they be with me where I am , &c. but where Christ is , and what body he hath we know , for we confesse every day , and say , the third day he arose from the dead , and ascended into heaven ; and we know also , that his body after his resurrection , used to enter to his Disciples , the doores being shut , and when he left them , it was not by walking away , but vanishing ; that is , he conveighed his body with so speedy motion , from place to place , as if he had bin a spirit , and not a body . But if thou aspire to that place , it is necessary that thou first conforme thy selfe to him here , thy body to the body of Christs humility ; and so it will come to passe , that Christ will fashion thy body like to his glorious body . Againe , thou must follow his footsteps , for Christ suffered for you , leaving you an e●sample that you should follow his steps ; and what are they ? St. Peter answers in the next verses , That did no sinne , neither was there any guile found in his mouth . Who when he was reviled , reviled not againe ; when he suffered , he threatned not . These are the two steps to tract him by , from which if thou errest , thou hast lost thy way , and shalt never come to thy Countrey . 1 Thou must doe no evill , but suffer : and 2dly Thou must doe good and expect none here againe , and ( which is the summe of all ) thou must love thy neighbour for Gods sake , with the true and pure love of amity , and not of concupiscence ; freely , not for the retribution of man : being contented with Gods recompence , which exceedeth all proportion and measure . 2 We come now to speake of the dignity of Angels , according to grace : And in this respect , it may be truly also said , that God made man little lesse and more then little lesse , then the Angels . For , in the beginning , GOD so created every Angell , that together with their nature he infused grace , as St. Augustine testifies , Sooneafter they which cleaved to GOD by love were crowned with glory and blessednesse , and they which rebelled and were reprobate , fell . Therefore their pilgrimage must needs be short , and their mansion everlasting , if we may call that short distance betweene their creaation and blessednesse a pilgrimage . We men in our creation received also grace with our nature ; but it was in our first parent , not in our selves , and therefore he falling , we all fell : In whom all men have sinned , as St. Paul saith , although by the Mediator of GOD and Man , CHRIST IESUS , we are reconciled to GOD ; yet we are condemned to a long banishment ; and while we are in this body , we wander from God , for we walke by Faith and not by sight : and that which much grieveth good men , and those who desire their Countrey , is , that in the meane time , they live among most cruel enemies , and the danger is , that they may be circumvented , and taken by them , and be deprived thereby of their possession . Hence are these complaints , Heu mihi , quia incolatus meus prolongatus est , ( as St. Jeromes translation ) and as others , Heu mihi , quia exulo in Mesech ; they are both to one purpose , Woe is me that my dwelling here is prolonged , or Woe is me that I am constrained to dwell in Mesech , ( the Mes●kites were Arabian Pagans desc●nd●d from Japhet ) that is , alas that I am forced to live so long among prophane and wicked men . But though in this regard men are lesse then the Angels , yet GOD of his goodnesse hath wonderfully comforted us , in that out of our kind , he hath preferred one to be above all Angels and Principalities , even CHRIST IESUS blessed for ever . And men need not so much complaine of their long living here , seeing that while they are here , they may many times amend and repaire their lapses and faults , and by repentance , obtaine remission of them . It remaines now that we speake of the offices of the Angels , which are five in number . 1. The first is , that they alwaies sing praises and Hymnes unto their Creator . And that we may understand how great account GOD maketh of this service , we must consider , that the chiefest of the Angels are appointed to this office ; and these are the Seraphims , with whom , as chiefe chanters or Rectores chori ( as we may call them ) the other Angels doe beare their parts , of whom you may heare the Prophet Esay , I saw the LORD sitting upon a high throne and lifted up , and the lower part thereof filled the Temple . The Seraphims stood upon it , every one had sixe wings , with twaine he covered his face , and with twaine he covered his feet , and with twaine he did flie . And one cryed to another and said Holy , Holy , Holy is the LORD of hosts , the whole world is full of his glory . In which place , you heare the name Seraphim , who are the chiefe of that high order ; and you see that they cover their face and feet , in token of reverence , as though they durst not behold his face , and you see , that they continually flye , while they sing , to signifie their affection and desire , more and more to approach neere to GOD , which two qualities are necessary for those which desire to please GOD , while they sing and chant his praises , to joyne love with reverence , and reverence with love ; which also the Prophet David expresseth in saying , Serve the LORD with feare , and rejoyce in him with trembling . Hence we may learne , what honour GOD is worthy to receive from us , when the Princes of heaven , who are alwaies in his presence , and see his face continually , dare not neglect their feare and reverence while they praise him ; neither for their high degree , nor for their long familiarity with him . And what shall many of us ( dust a●dashes ) answer , when at the day of judgement , we shal be reprooved for our drowsines , wandring thoughts , carelessenesse and irreverence in his service ? Learne therefore at the least , henceforth by so great a patterne , to performe thy due prayses , and to sing hymnes unto thy GOD with feare and trembling ; with attention and vigilance , and with love and desire . 2. Another office of the Angels ( as some are of opinion ) is to offer the praiers of mortalls to GOD , for so speaketh the Angell Raphael to old Tobias , when thou didst pray I did bring to memory your prayer before the holy one ; and afterwards saith , that he was one of the Angels which present the prayers of the Saints ; and St. John ( as he testifies in his Revelation ) saw an Angel standing before the Altar with a golden censer , and much odors was given unto him , that he should offer it with the prayers of all Saints upon the golden Altar , which is before the throne of GOD. And in this the almost incredible goodnesse and mercy of GOD is seene , for being not contented , first by his Prophets , and afterwards by his Son and his Apostles to exhort us to pray and aske : but addeth a promise of giving whatsoever we shall require , Aske ( saith he ) and it shal be given unto you ; and againe , Whatsoever ye shall aske the Father in my name , he will give it you . And not contented with this promise , he addeth , that he will give a reward to petitioners : When thou prayest ( saith he ) enter into thy chamber , and when thou hast shut the doore , pray unto the Father in secret , and thy Father which seeth in secret shall reward thee openly ; a reward besides those things which thou hast prayed for . But neither contented with this argument of Fatherly goodnesse , he hath appointed Angels as it were of his privy chamber , that should take care of the prayers of poore men , and offer them in his sight . What earthly Prince was ever heard to promise reward to those which petitioned him for favour or justice ? and yet they are made of the same mould as other men are , and subject to the same Prince of Princes , GOD. 3. A third office of the Angels is to be Gods Ambassadors or Messengers , to signifie his pleasure ; but especially concerning the worke of our redemption ; for so St. Paul speakes , Are they not all ( the Angels ) ministring Spirits , sent forth to minister , for their sakes which shal be heyres of salvation ? And we see in diverse places of the old Testament , Angels appearing to the Patriarchs and Prophets ; declaring to them what GOD gave them in charge to reveale : as also in the new we reade , that the Angell Gabriel was sent , as a messenger to Zacharie , and to the blessed Virgin Mary , to the Shepheards , to Ioseph : and ( after the resurrection of our Saviour ) to the women at the Sepulchre : and ( after his ascension ) to all the Disciples . And the reason why GOD ( who is every where , and can easily speake by himselfe to the hearts of men , ) yet would send Angels , is , that men might understand , that he hath a spirituall care of humane things , and that all things are directed and governed by him : for men are prone enough to perswade themselves , that revelations are their reasons and counsailes : but when they see or heare that Angels are sent by him , and that those things come to passe which are foretold by them , they cannot doubt but GOD hath a providence over humane affaires , and that those things which pertaine to the eternall salvation of the elect , are especially directed and disposed by him . 4. Their fourth office is , the protection of men , either of a particular or of the multitude of men . For it pleased the divine goodnesse of GOD to commend the infirmities of mortalls to his most powerfull servants , and to set them over men as Schoolemasters or Tutors to children , as patrons to clients , shepheards to sheep , physicians to the sicke , defenders of orphans , and protectors of those , who are not able to defend themselves . Of this protection and guard over every one David witnesseth , He shall give his Angels charge over thee to keep thee in all thy wayes , and Christ the most faithfull witnesse , saith , Take heed that ye despise not one of these little ones , for I say unto you , that in heaven their Angels alwaies behold the face of my Father which is in heaven . Concerning protectors of Provinces and Kingdomes , Daniel testifieth of Michael the Angel , who is there called a Prince . Lastly , for protection of the Church , take S. Iohn for a witnesse , who mentioneth the Angell of the Church of Ephesus , of Smyrna , and so of the rest . Consider then , how carefull GOD ( who needeth none of our goods ) is over us his poore servants . What could he have done to manifest his great love to us , and hath not ? he hath loaden us with blessings , that we might abide in him : he hath compassed us with protectors that we might not flye from him : he hath environed us with keepers that we should not be snatched from him : what would he doe for us , if we were his treasure , as indeed he is ours . Therefore , at the last , yeeld to his love , and being overcome with the love of so great a lover , give thy selfe wholly to his service and will ; let nothing trouble thee which thou seest ; but thinke upon invisible things , and desire them earnestly : For the things which a●e seene , are temporall ; but the things which are not seene are eternall . 5. The last office of Angels is , to be Souldiers or Captaines to execute Gods vengeance upon Nations , and threats to people . They were Angels that burnt the infamous Cities of Sodome and Gomorrah , with fire and brimstone . They were Angels that slew all the first borne of Aegypt . It was an Angell that slew 185000. Assyrians : and they shal be Angels that in the last day shall sever the bad from among the just , and shall cast them into a furnace of fire . Wherefore , let every good Man love his fellow Citizens , the holy Angels : let wicked men tremble at the power of the Angels , being Ministers of the wrath of Almighty GOD , out of whose hands , none can deliver them . DEGREE X. By the Consideration of the Essence of GOD , by the similitude of his Corporall greatnesse . WE have ascended as high as we can by Created substances , and yet cannot attaine to that knowledge of GOD , to which by speculation we may come , even in this valley of teares : It remaines therefore , that we see , whether by such dimensions of corporall quantities , as we know , we may ascend to the latitude , longitude , height and depth of the invisible essence of GOD. For those things are accounted great among the creatures , which have these foure great dimensions . And GOD in the Psalmes , and other places of Scripture is called great , and that of his greatnesse there is no end . Certainely , St. Bernard ( a great contemplative man ) of these dimensions made himselfe degrees to know GOD , in the Book which he wrote to Pope Eugenius about consideration . Neither was he the first finder out , or inventor of the degrees of this kind , but learned this manner of ascending , from the Apostle , who searched into the third heaven and to Paradise . For thus he saith , That ye may be able to comprehend with all Saints , what is the bredth and length , and depth and height : for if a man shall duely consider with himselfe , he shall finde , that there is nothing full and solid without GOD , but all things are narrow , streight , short , poore , empty or superficiall : but that in GOD is true latitude , his immensity ; true longitude , his eternity ; true height the sublimity of his nature ; true depth , his incomprehensibility , without bottome . Againe , true height , his omnipotence , true depth his infinite wisedome ; true latitude , his bowels full of mercy ; true longitude his ful & perfect justice . But it will not be sufficient to touch these considerations lightly , if a man would ascend and finde what he lookes for : but to comprehend these dimensions , as the Apostle hath set them downe in the verse before quoted . And he it is , that comprehends them , which seriously thinking on them , is fully perswaded , that they are so in him indeed , and being so perswaded , sells all that he hath , to buy this knowledge . And the Apostle fitly addes [ with all Saints ] for onely the Saints comprehend it , or there is none that comprehends it as he ought ; but it will make him a Saint . St. Augustine is not repugnant to that which hath been said , when in an Epistle to Honoratus he writes , that when the Apostle describes these 4. dimensions , he describes or depicts the Crosse of Christ . The latitude in the transverse or crosse piece , to which our Saviours hands were fastned : the longitude , in the upright piece , to which his body adhered : the sublimity in that piece above , or on the upper part of the Crosse , whereon the title was written : and the depth in that piece , which was fastned into the ground : he doth not I say oppose our intention but rather helpes it . For the Crosse of Christ is the true way to obtaine and comprehend these 4. dimensions : for though the Crosse of Christ to mens eyes seeme streight , short , shallow , and not high : yet in truth , Christ extended and stretched out his armes , from East to West , and from North to South : that is , he spread his glory , farre and neere , by the preaching of the Apostles ; and erected the crowne of his head to the highest heaven , which ( like a key ) opened it to the Elect ; and lastly pierced downe to the depth of hell , which he barred , and closed from the Elect for ever . We will begin from his Essence , and then proceed to his Attributes . The Essence of God may be truly called most broad , and is of the greatest latitude in many respects . 1. First it is most broad in it selfe , and altogether immense , because it comprehends and containes all the perfections of created things ; as also of those , which may be created , and so , endlesse without number . For , whatsoever is , or shal be , or can be made , without doubt are contained in God after a more excellent manner . Therefore other things are good with an addition , as a good man , a good horse , a good house , good apparell and the like : But GOD is all good . When Moses desired GOD to shew him his glory , GOD answered , I will make all good goe before thee . Suppose a man had some one thing , which comprehended all the objects of the sences in full perfection , so that he need not goe out of dores , either to see , heare , smell , tast , or touch any thing , having as great delight and pleasure at home in that one thing , as any voluptuous man could wish : were not this a very pretious thing ? but if this also contayned in it asmuch wealth as would satisfie a covetous man ; were it not more pretious ? or if this one thing besides pleasure and wealth brought with it asmuch honour and dignity , as would content the most ambitious , would it not seeme to exceed all valuation ? and lastly , if this were able to fill the desire , not onely of men , but of Angels , of what value wouldst thou thinke it to be ? Yet the goodnes of this one thing would come farre short of the goodnes of GOD , which is so great , that it is able to satisfie and satiate the infinite desire , or rather the infinite capacity of GOD himselfe . Oh the admirable latitude of the perfection of the essence of GOD , which containes such immensity of good thing● as is sufficient for the infinite capacity which is in himselfe ! for GOD cannot at any time goe out of , or from himselfe , because he hath all good things in himselfe ; and was as rich and blessed before the creation , and wil be after , because there is nothing which GOD hath made , but would not alwaies be after a more transcendent manner in himselfe . Therefore consider what kind of good thou shall enjoy in thy Countrey , if thou love God while thou art in the way : and from what good thou shalt be excluded , if thou love him not . For GOD offers himselfe to those which love him ( and he is the onely good ) and will say to the good and faithfull servant , Enter into the joy of thy LORD . 2. Againe , GOD is immense in another manner , because he fills all created things , altogether , Doe not I fill heaven and earth saith the LORD ? and if there were more worlds , he would fill them all ; If I climb up to heaven ( saith David ) thou art there , if I goe downe to hell , thou art there also ; that is , if I goe above heaven , or beneath it , or about it , I shall not be alone , because thou also art there ; for I cannot be , if thou be not in me , and thou sustainest me , who bearest all things by thy mighty word . Neither doth God fill all bodies onely with his immensitie , but spirits , hearts and mindes : For how could he search the hearts of men , if he were not in their hearts ? how could he heare their prayers , unlesse he had his eares to our hearts ? and how could the Prophet say , I will hearken what the LORD GOD will say in me , if he moved not his mouth to the eares of our hearts ? It is a happy soule which loveth GOD , because he hath alwaies his beloved with him , and cherisheth him in his bosome , For he which dwelleth in love , dwelleth in God , and God in him . 3. Neither doth GOD onely fill all things with his presence , but with his glory also , For the Seraphims cry The earth is full of his glory , and the Psalmist addeth , O LORD our Governour , how excellent is thy name in all the world : thou hast set thy glory above the heavens . As if he should say , not onely thy name , fame and glory hath filled the whole earth with admiration ; but it hath ascended to heaven , and above the heavens also . And the Son of Syrach , of the creation of the Sun saith , The worke thereof is full of the glory of the LORD , for there is no creature either in heaven or earth which continually praiseth not GOD. And this is the cause why David in the Psalmes , and the three children in Daniel doe exhort all creatures to blesse and celebrate the praises of the Creator : not that they were ignorant , that most of the creatures were of that nature , that they could not heare their exhortations ; but because they knew that all the works of GOD were good , and by their species or beauties brought prai●e unto him ; and therefore congratulated , and perswaded them to continue , in doing that which rhey did . And cortainely , if we had inward eyes , we might see that all the works of the Lord were as so many censers , sending upward the sweet savour of his glory : and if we had inward eares , we should heare a harmonicall concent ( as it were ) of all kind of musicall instruments sounding out his praises , and saying , It is he that hath made us and not we our selves . And although the wicked many times speake evill of GOD and blaspheme his name , yet they are compelled against their wills ( in that manner , that the worke commends the workeman ) to praise him : for in them also the power of GOD shineth merveilously , by which he made them , and his wisedome by which he governes them , and his goodnesse by which he preserves them , though unthankfull and evill , and his mercy and justice , by which he ordaines them , either justly to punishment , or mercifully expects them to repentance . And though many are so deafe here on earth , to heare the voyces of the creatures incessantly crying to GOD : yet there are a multitude of Angels and holy men , who hearken unto , and are delighted with those praises , they themselves daily chaunting out the same with hymnes and songs . Now the length of Gods divine Essence , is his Eternity , which , as it had no beginning of continuance , so neither shall it have end , but shall remaine the same without change or alteration . Thou art the same ( saith David to GOD ) and thy yeares shall not faile ; and the Apostle calls him The King everlasting , because he is not subject to time , but is above it , and governes all ages , and was before all ages . Other things have their beginning and end , and never continue in one state ; nor have beginning without end , without alteration : but may at the will of the Creator leave to be . And therefore eternity is onely proper to GOD so , as it can agree with no other creature in that measure : for never was Prince so arrogant , to use eternity amongst his other titles , unlesse perhaps in another sense , as Constantius did , who was stiled Imperator aeternus , because he was not Emperour for a time ; but during life . A mans soule may be reckoned among the creatures of both kinds ; for it hath a body which began to be , when it was conceived and borne , and by degrees increased to that stature , which was prefixed by GOD : and then againe , it began to decrease , and soone after leaves to be , by death : but it never stands in the same state and condition in all respects , every houre being subject to alteration . Of this body the Prophet speaks , by a similitude of grasse , In the morning it is greene and groweth up , but in the evening it is cut downe , dryed up and withered . That is , in its childhood it waxeth reene as grasse , soone after it passeth to youth : in the nooneday whereof it flourisheth ; and by and by passeth to old age , in the evening whereof it hangs the head , and is cut downe , in death it continueth , in the grave it dryeth up , and returnes to dust . By which we may perceive how farre the body differs from eternity . Now the soule was created in time , being nothing before , and in this regard , is much unlike the Creator : but being created , it shall have no end of continuance , which is common to it , with the Creator . But for asmuch as it is subject to change while it lives in the body , from sinne to goodnesse , from vertue to vice ; and in what state it shal be found at the departure from the body , in the same it shal be judged , either to raigne eternally with GOD , or everlastingly to be tormented with the Devill : nothing ought to be more carefull to thee , then to flye sinne , and follow that which is good . Take heed therefore , that to the losse of body and soule thou beest not seduced by the enticements and allurements of the flesh ; but erucifie it , with the desires and concupiscences of it ; that hereafter not onely thy soule may live in blessednesse , but thy body may rise in glory : and remaine together in eternity with God. But although the soules of the blessed , and of the holy Angels shall be partakers of that most sublime and happy union with GOD , by his beatificall vision and love ; which union , not onely shall have no end , but shall ever stand firme and unmoveable : yet the thoughts and affections may change and alter diverse waies : and therefore they shall admire and behold above them the eternity of God , in whom there shall bee no change of minde , will or place , and yet nothing shal be wanting to him , but shall possesse all things ever , which he might have gotten to himselfe by diverse alterations from eternity . Wherefore to conclude this point , the length of Gods eternity is an infinite thing , and no lesse proper and agreeable to him , then the bredth of his immensitie . The height of Gods Essence comes next to our consideration , in respect whereof , it is said of GOD , Thou onely art the most highest . And GOD is onely the highest , by the dignity of his nature . 1. For things the more pure and more abstract from matter , are ever the more noble and higher . This we see , first in corporall things ; water is more higher then earth , because more pure : and by the same reason , ayre is higher then water , because more pure : and the fire then the ayre , and heaven then fire . Againe , we see it in spirituall things : the understanding is higher then sence , because the sence hath a corporall Organ , which the understanding needs not : and the Angelicast understanding is higher then mans , because a man hath need of the office of imagination , and phantasies , which an Angell need not : and among the Angels they are highest , who understand most things by fewest species . GOD therefore , who onely is pure act , and wants nothing without himselfe ; neither Organ , nor imagination , nor species ; nor so much as the presence of any object without himselfe : but his owne Essence is all things to him , and can have nothing , that he had not in act ; and for him to have in act , is to be alwaies pure act , and uncompound : therefore ( I say ) is his nature the most transcendent , highest and sublime , neither can it by any meanes be equall'd ; Hee then which said , I will be like the most high was suddenly thrust downe to hell , and as our Saviour saith , I saw Satanfall downe from heaven like lightning . 2. Secondly , GOD is most high in another respect , because he is the 1 first highest efficient ; 2 exemplary ; and 3 finall cause of all things . 1. He is the first highest efficient cause , because there is no created thing which hath any power of making , but that which it hath received from GOD : but GOD hath that power from none . 2. Againe , there is no cause , which can exercise its power , unlesse it be moved by GOD : but GOD is moved of none . 3. Lastly , those are called higher causes amongst created things , upon which particular causes depend , and which are universall , as the heavens and Angels which move the heavens ; but GOD made both heaven and Angels . And therefore , he is the onely first and most highest efficient cause . 2 He is also the first exemplary cause , because he made all things according to the formes and idea's which he hath in himselfe . 3 Lastly , he is the first finall cause , because he created all things for himselfe ; that is , to manifest his glory , as the wiseman speaketh . But it is very properly said , that GOD is the most highest , because he sitteth in the highest throne ; I saw ( saith Esay ) the LORD sitting upon a high throne . and lifted up . Now , because sitting or seates have two uses , one for judicature , and the other for peaceable governing : we will consider them apart . 1. GOD hath the highest seat , because hee is supreme Judge , for Abraham said to GOD , Shall not the Iudge of all the world doe right ? and David , He is a Iudge among the Gods ; that is , GOD judgeth even Iudges themselves , who in Scripture are called Gods : but St. Iaemes most plainely , There is one Lawgiver and Iudge , that is , GOD is properly the onely Lawgiver and Iudge ; and GOD is Iudge himselfe saith David ; againe , GOD is the Iudge : and Esay , The LORD is our Iudge , the LORD is our Lawgiver : he onely gives Laws to all men , and receives of none ; he judgeth all men , and is judged of none . 2. Againe , GOD is not onely a Iudge , but is also a King : and in this regard , judgeth not as a Iudge appointed by the King , but as King and chiefe Prince : of which he is stiled King of Kings , and a great King above all Gods , and he is terrible to the Kings of the earth , because , that when he pleaseth he translateth Kingdomes and Empires from one Nation to another ; and when he pleaseth he taketh away the spirit of Princes . 3 Lastly , GOD is not onely the supreme Iudge and King , but is absolute Lord , which is the greatest title of all . GOD is properly and truly stiled LORD , for all things serve him , and he none : and can if he will reduce all things to no●hing , because he made all things of nothing . Consider then , what feare , what reverence is due by us wormes of the earth to him , who sits upon so high a seate , as that he hath nothing above him , If I be LORD ( saith GOD by Malachie ) where is my feare ? And if those supreme Princes of heaven doe stand by him with such feare and trembling , what ought we to doe who are mortall , and fraile , and dwell upon the earth with beasts ? But this seemeth strange that the highest GOD loves not creatures like to himselfe , that is , high and sublime , but humble and poore : for so GOD speakes by the Prophet Esay , To him will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my words , and King David , Though the LORD be high , yet hath he respect unto the lowly . And yet I will not say , but GOD loveth high things , and in this respect like to himselfe , so they be truly high , not which seeme so and are not ; and therefore it is that GOD loveth not the proud , who are lifted and puffed up , and are not to be called sublime : but he loveth the humble , and those which tremble at his words , because that they , the more they abase and deject themselves , are the more exalted by him ; and they which are exalted by him , are truly high . If a Man had seene , not onely with the eyes of his body , but of his heart , enlightned by GOD , the rich Glutton clothed in silke and purple , sitting at a Table furnished with all kinds of delicates , many wayters attending him ; and withall had seene poore Lazarus halfe naked , full of sores lying at the rich mans gate , desiring to be fitted with the crummes that fell from his Table : ●ee had seene the rich man ( whom the World accounted most happy ) to seeme most abominable in the sight of GOD and his Angels , and as vile as the mud and dung of the earth : and poore Lazarus to seeme noble and honourable : For the first ( as hated by GOD ) was hurried by the Devills into hell ; and the last ( as beloved of GOD ) was carried by the Angels into Abrahams bosome . But what doe we speake of Lazarus ? None was ever in higher account with GOD , then our Lord Jesus Christ , even according to his humanity : and yet none ever so humble , as he truely reported of himselfe , Learne of me that am meeke and lowly in heart . For by how much the clearer his most holy soule knew ( above all others ) the infinite height of the divinity , by so much the more he knew the basenesse of the creature , made of nothing : and therefore while he was a creature above all others he became subject to GOD , and exalted him : and therefore also is he exalted above all creatures by GOD. The like we might say of the blessed Angels , and holy Saints ; for there are none more humble then they which are high in the heavens : because the neerer they are to GOD , the more clearely they see and perceive , by how much the greatnesse of the Creator is in distance from the exiguity of the creature . Wherefore love humility , if thou desire to be exalted . Imitate the Lambe without spot , and imitate the holy Saints and Angels ; who as they excell in height , excell in humility And not onely doth GOD possesse the highest seat , because he judgeth all men , but because he excells all in quiet , and makes those to be quiet in whom he rests and fits . Gods highest seat is his supreme rest : for although he governeth the universe , wherein are continuall warres and conflicts of elements , men and beasts : yet he governeth peaceably and quietly : nor is there any thing that can disturb his quiet , or his contemplation of himselfe , wherein consists his everlasting delight . Gods proper seat is the blessed spirits , upon which it is said by the Psalmist , He sitteth betweene the Cherubims ; and in Samuel , the LORD of hosts who dwelleth betweene the Cherubims : and GOD is said rather to dwell or sit betweene the Cherubims then the Seraphims ; because the Cherubims signifie multitude of knowledge , and Seraphim the heate of charity : now rest followes wisedome , and care and anxiety accompany love and charity , unlesse it be joyned with wisedome . Lastly , where Esay saith Heaven is my seat , and David , The Lords throne is in heaven ; and all the heaven of heavens are the Lords : by the heaven of heavens are understood , the spirituall heavens , the blessed spirits which dwell in the corporall heavens , as S. Augustine expounds that place ; These heavens ( saith he ) GOD causeth to be quiet so admirably , that this is the peace which passeth all understanding . St. Bernard compares it to a King , who being tyred as it were with hearing of causes , retyres himselfe , and takes his ease and quiet with his familiar servants . And therefore by this , we may perceive , that GOD sheweth himselfe not a Iudge or a Lord to the spirits of the blessed , but a familiar friend . And certainly it is no small familiarity which GOD shewes to pure minds in this life : so that this saying is verified , My delight is to be with the children of men . Hence it is that the Saints , though they sufferd pressures in the World , yet in their hearts ( where GOD is ) they had peace ; and therefore ever seemed joyfull and serene , and so were . For the Truth had told them , Your hearts shall rejoyce , and your joy shall no man take from you . The fourth and last part of the greatnes of Gods Essence , is the depth , and this is manifold . 1. First , the divinity it selfe is most deep in him , because it is not superficiall or sleight , but most full , most solid . The Deity is not a gilded masse , which hath onely gold upon the superfici●s or outward part , and brasse or wood within : but as a whole masse of gold , great and immense : or rather as a mine of gold , so deep , that by digging it can never be exhausted , nor the bottome be discovered : so God of whose greatnesse there is no end , is altogether so incomprehensible , that by a created mind it can never be so well knowne , but that it may be ever more and more understood , and it is onely God himselfe which can comprehend this infinite depth , because he onely hath the infinite power of understanding . 2. Againe , God is deep in respect of place : for as he is most high , because he presides and governs all things , and is above all , so is he most deep , because he is under all things to uphold them , Bearing up all things by his mighty word , saith the Apostle . And therefore he is as it were the foundation and roofe of a building , In whom we live and move & have our being . In that regard most truly said Solomon , The heavens and the heavens of heavens are not able to containe thee ; because God doth rather contain the heavens , and the things under heaven , as being above the heavens and beneath the earth . 3. Lastly , the profundity of God is his invisibility . For God is light , but inaccessible , he is truth , but most inward , He made darknes his secret place saith David , and verily thou ô God hidest thy selfe saith Esay . St. Augustine sometime inquiring after GOD , sent his messengers ( his eyes ) from earth to heaven , and all things answered them that they were not that he sought for , but it is he that hath made us : and not finding him by outward things , he tooke his search by inward ; and soon understood truly , that by them he might sooner approach to God ; for he knew the soule to be better then the body , and the inward sense to be farre better then the outward ; and the understanding ( which is more inward ) to be better then the inward sense : and thence gathered , that God who was more inward then the understanding , was better then it : and that by all this , that we understand or thinke , it was not God , but something lesse then God , because God is better then we can understand or conceive . Well then , if the soule be better then the body , to which the soule gives life , because that is a body , and the soule a spirit : and if the eye of the body cannot see the soule , because that is without , and this within : think also that thy God is better then thy soule , because he gives it understanding , and is as it were thy soule : and therefore thou canst not see him , because he is a spirit more high and sublime , and more inward then thou art , and that thou ( after a sort ) stayest without , and he within , in his most secret and deep retyring place . But shalt thou never be admittted into that secret place ? God forbid , Blessed are the pure in spirit , for they shall see GOD saith our Saviour , who cannot lye ; and Now we see through a glasse darkly , but then face to face saith one Apostle . And We know that when he shall appeare , we shall be like him ; for we shall see him as he is , saith another . And how great will that joy be , when being admitted to that s●cret place we shall see and possesse that light , that shape , that beauty , even goodnes it selfe ? then it will plainely appeare , how vaine and fading and like shadowes these temporall things were ; and with which men ( as drunken and besotted ) neglected the true and everlasting good things . But if thou truly thirstest after GOD , and If thy teares have beene thy meate day and night , while they daily say unto thee where is thy GOD ? be not slowe or slacke to cleanse thy heart , with which thou must see GOD , nor be weary in erecting these degrees in thine heart , untill the GOD of Gods appeare in Sion : neither waxe cold in thy love to GOD and thy neighbour , nor love him onely in word and tongue , but in worke and truth : for this is the way which leadeth to life . DEGREE XI . By the Consideration Of the Greatnes of GODS Power , by the similitude of Corporeall greatnes . GReat is the LORD , and of his greatnesse is neither end nor measure . Neither is he great only , because his height is his omnipotence , his depth unsearchable wisedome ; his bredth , mercy , spread and extended every where ; and his length , justice like an Iron rod : but also , because every one of these attributes are great , in the magnitude of his infinite latitude , altitude , longitude and profundity . To begin with his power , or rather omnipotence . This power of GOD hath its latitude , which is so placed in him , as that it extendeth and stretcheth it selfe to things altogether infinite . 1. First , it extendeth it selfe to all things which are created : for there is nothing in the whole universe from the chiefest Angel to the poorest worme , and from the highest heaven to the lowest abysse ; which is not made by the power of GOD. Allthings ( saith St. Iohn ) were made by him , and without him was nothing made ; and ( a little after ) The world was made by him . 2. Againe , it reacheth to all things which shal be made for ever ; for , as without him nothing could have been made , so neither shall any thing be made without him ; Of him , and through him , and in him are all things saith the Apostle . 3. Thirdly , it stretcheth it selfe to all things that can be made , although they never shall be : for so saith the Angell , With GOD nothing shal be impossible . And Christ himselfe said , With GOD all things are possible . 4. It also extends it selfe , to the dissolution and destruction of all things made . For as God could destroy by the deluge all men and creatures upon the face of the earth , except a few , reserved by himselfe in Noahs Arke : so will he be able at the last day to destroy by fire , not onely all men and living creatures , but Trees , Cities and other things in the earth also ▪ The day of the LORD ( saith St. Peter ) shall come as a thiefe in which the heavens shall pass● away with a great noyse , and th● Elements shall melt with heate● the earth also and the workes th●● are therein shall be burnt up Great ( without doubt ) is ●hi● latitude of Gods power , which no man can sufficiently admire , unlesse he could number the multitude of things , which God partly hath , partly will , and partly can make : but who can number such a multitude , but he onely , whose knowledge is infinite ? 5. Againe , the greatnesse of this power encreaseth much , if we consider , how great a work it is , in a moment to dissolve with great facility the things which are made , or as Judas Maccabeus speakes , Vno nutu delere at a becke to destroy the whole world . Let us then say with Moses , Who is like unto thee ô LORD ( in fortibus ) among the Gods ? Now the longitude of Gods power is seene in this , that he cooperateth daily with those things he hath made , neither is or shal be at any time weary in cooperating ; for this power of God can neither be diminished , weakned nor broken by any meanes , being joyned with true eternity , the divinity being eternity . 1. Many men mervaile , how the Sun , Moone and Starres , for so long time have continued their motions with such swiftnesse , and without intermission : and it were a thing worth our admiration , but that we know , that they are carried by Almighty GOD , Who beareth all things by his mighty word . 2. Others wonder , how it comes to passe , that in hell , either the fire is not consumed with burning so long ; or that the bodies of the damned should not be dissolved with so long burning . And this were not on●y to be thought wonderfull , but impossible also , were it not that he is eternall and omnipotent that makes the fire so to burne alwaies , that it shall never be extinguished , and so keepes the bodies of the damned in that fire , as that they shal be ever tormented and never consumed . 3. Lastly , others there are that wonder , that GOD should sustain and beare all things , and without wearinesse support so great a weight almost infinite : It is true , that a strong Man , a Horse , an Oxe , or an Elephant can carry a great weight ; but it is for a small time onely : but to carry so great a masse for ever without wearinesse , passeth the strength of all things created . And yet they might well mervaile , if GOD had strength by weight and measure as things created have : but inasmuch as the strength of GOD exceeds all measure , and that he is wholly infinite , it is no mervaile at all , if an infinite strength beare a great weight or masse without defatigation , although it be for an infinite time . Let us heare againe say with the holy Prophet , Who is like unto thee ô Lord among the Gods ? The next thing to be considered is , the height of Gods power , which is chiefly manifested in two things . 1. His omnipotencie may be called most high , because he onely made most high things . Those things which are under the Moone , onely GOD made in the first creation , and they may by the act of creatures be begotten , changed and corrupted ; for the elements are changed by course according to their parts : and of the earth are Herbs and Trees begotten : of animals , are animals increased and propagated ; fishes are borne in water , clouds and raine in the ayre and comets in the fire . But the heaven and starres which are the highest bodies , GOD onely created , onely preserves ; neither can the creature have any act in making , or changing ' dissolving or preserving them I will consider the heavens ( saith the Psasmist ) even the worke of thy fingers ; the Moone and the Starres which thou hast ordayned . For those transcendent workes hath the mo●● highest reserved to himselfe , he began to lay the foundation , and he hath brought the fabrique to perfection . As also spirituall things , Angels and the soules of men , which are the most noble and sublime workes of all other , the most high GOD by his power onely hath cr●ated , pr●serveth , and so will for ever ; neither hath any creature ▪ hand or part in making of them : nor though all the creatures should joyne together , could they ●ither make or destroy one Angell or one soule . 2. Secondly , the altitude of the divine power is most perspicuously seene in Gods miracles , which ( as St. Augustine saith ) are workes beyond the ordinary course and order of nature , and doe amaze men and Angels to behold : as when at the command of Josue the Sun and Moone ( which are carried by most swift motion ) stood still . And least we should conceive that this hapned by any chance , or that so unusuall a thing should be done by any mortall , the holy Ghost saith , That the LORD heard the voyce of a man. Neither indeed did Iosue properly speake to the Sun and Moone , who he knew could not heare his command , but he spake to the LORD ; as if he should say , by the commandement of the LORD , Sun stay thou in Gibeon , and thou Moone in the valley of Ajalon . And the LORD heard the voyce of a man that is , he brought to passe that these great lights obeyed the voyce of a man , for GOD oftimes in Scripture is said to doe those things , for whose sake they are done ; as in Genesis GOD said to Abraham , Now I know that thou fearest the Lord , the meaning of these words being , Now I have brought it to passe , that it may be knowne , that thou truly fearest the Lord. Such another worke ( declaring the height of the divine power ) was at the passion of our Saviour , when the Moone being in a great distance from the Sun with a most swift course came to be in conjunction with it , and for three houres space , made darknesse on the earth ; and after those three houres returned as swiftly to the place from whence it came ; all which St. Dionysius the Areopagite testified , that he observed ( in an Epistle to St. Polycarpus . ) This , though it were a miracle contrary to the former , yet no l●sse wonderfull , seeing it is alike new and unusuall , for the Moon to stand still , as to exceed its bounds beyond custome . To omit the restoring sight to the blind and life to the dead , and many other acts and miracles of the like nature , which GOD doth and hath done , by his Prophets , Apostles , and faithfull servants , all which cry , Who is like unto thee ô LORD among the Gods ? But I cannot let passe the most supreme and highest miracle , which GOD will shew in the last day , when all the dead shall rise againe together , of which many of their bodies have been reduced to ashes , and scattered , or consumed , and devoured by beasts and changed into other bodies , 〈◊〉 buried in fields and gardens , and transformed into diverse herbs . Which of the Angels will not be amazed , when in the twinkling of an eye , at the command of the Almighty so many myriads of men shall resume their bodies , although they have bin buried , scattered or devoured many ages before ? This is therefore the altitude or height of Gods omnipotence , in regard of which we may likewise say , Quis similis tibi in fortibus Domine ? Who is like unto thee ô Lord among the Gods ? It remaines that we speake of the depth of Gods power , which ( as I conceive ) consists in the meanes or manner he useth in making things : for who can dive or wade into the meanes of making something of nothing ? they could never pierce into the depth of it , who resolved it for a certaine and true principle , that of nothing comes nothing . And we our selve● beleeve , what we see not in this point ; but we securely beleeve GOD , who caennot lye : We beleeve I say , that the heaven and earth and all things in them were created by GOD himselfe , when there was nothing before to make them of ; neither could it be truely said , that GOD made all things , if there had bin any thing before , of which they had bin made : but how they could be so made , there being nothing before to make them of , is a most deepe abysse , which we can neither search into , nor finde out . 2. Againe , as GOD made all things of nothing , so he made them also in nothing ; that is , without a space preceding , or a place where to bestow what he made , which especially in corporall things can hardly be understood . Take away distances , spaces of places ( saith St. Augustine ) from bodies , and they wil be no where ; and if they will be no where , they will not be at all . Well then , if there were nothing , no place before GOD created heaven and earth , where did GOD place heaven and earth ? certainly in nothing they could not be placed , and yet they were created , and were themselves a place to themselves : because he so would and could , which can doe all things , although we cannot understand how they could bee done . And to this GOD had an eye , when holy Job ( desirous to declare his omnipotence ) said in the person of GOD , Where wast thou , when I laid the foundations of the earth , declare if thou hast understanding . Who hath layd out the measures thereof , if thou knowest , or who hath stretched the line over it ? Whereupon are the foundations thereof set , or who layd the corner stone thereof ? And that we might understand that these workes of the Lord were most worthy of all praise , he addeth in the next verse , When the Starres of the morning praised me together , and all the children of GOD rejoyced , that is , the holy Angels who were created at the same time with heaven and earth , and are as it were spiritu●ll Starres , and most bright , and may be called the children of GOD , as soone as they perceived the heavens and earth to proceed from nothing , and placed in nothing , yet most surely founded upon their owne stability ; they ( I say ) with wonderfull astonishment , and joy magnified the omnipotence of the Creator . 3. Nor is it lesse deep to be understood , that GOD by the onely command of His will should erect such immense heape● or piles ; for we know by exp●rience , that in buildings without all comparison farre lesse , what instruments , what engines , what labor●rs , workemen need , who can then apprehend how it came to passe , that by his onely internall will , which went not out of the willer , so many , immense and severall workes were performed ? GOD said ( that is with himselfe , for the word of GOD is in GOD , and is GOD himselfe ) by commanding and expressing the command of his will , Let the heaven be made , and it was made ; Let the earth be made , and it was made ; Let the light , the Sun and Starres be made ; Let trees , creatures , Men and Angels be made , and all were made : and adde to this which hath been said , that the same GOD , may if he will , destroy with one be●ke , all these things , and the whole world , as we said before , out of the Booke of the Maccabees . 4. To these wee may adde one depth more , that all these things , so many , so great , and composed of so many members and parts , were made by GOD in a moment . With us , art and nature must have long time to bring any worke to perfection ; we see seeds sowen long before the herbs grow : trees aske oft times many yeares , to fasten the roots , to sprout , spread and beare fruit : the fruit of the womb is long in the womb , and long in the nursing before it come to any growth : to speake nothing of art , seeing it is so obvious to us , that artificers must have much time to perfect any thing they take in hand . How great then is the power of GOD , who sooner then a word can be spoken , can perfect so great workes ? It is not my purpose to dispute whether GOD in one moment absolved and finished heaven , earth , and all things in them : or whether he spent sixe whole dayes in the first creation of things ; for this Treatise was intended for our ascent to GOD , and not for dispute : but this is it which I affirme and admire , that every thing should be made perfect by the omnipotent Creator in a moment : and concerning the earth , the water , ayre and fire , no man doubts , but that together with all the Angels they were created in a moment . Concerning the firmament , and the dividing of waters , it is well known that they were all made by the onely power of the word speaking , Let there be a firmament in the midst of the waters , and that in a moment : for it followeth , that it was so done ; upon which place , St. Chrysostome thus , He onely spake , and the worke followed ; and the same Authour upon the words , Let the earth bud forth , &c. Who ( saith he ) will not be astonisht to thinke how the Word of GOD [ Let the earth bud ] adorneth the face of the earth with an admirable embrodery of divers flowers ? you might suddenly have seene the earth , deformed before and untilled and untrimmed , to contend with heaven in comlinesse and bravery : and upon the words [ Let there be light ] he saith , He onely spake , and this admirable element was brought forth , I say the Sun , and what if I added that the Moone and all the Starres were made by the same word , and in the same moment by the same Creator ? and lastly upon these words , [ Let the waters bring forth in abundance , &c. ] he thus speaketh , What tongue can be sufficient to set out the praise and glory of the workeman ? For as he onely said of the earth . [ Let the earth bud ] and presently a plentifull variety and multiplicity of flowers and herbs appeared : so by saying here , [ Let the waters bring forth ] so many creeping things and foules were created , as no speech can recount , Who therefore is like unto thee ô Lord , among the Gods ? By all this , thou mayst understand plainly , the great power of thy Creator , who by his latitude extends himselfe to all things : by his longitude continues alwaies , and without wearinesse supports and governes all things : by his altitude attaineth to the making of those things which seeme to be , and are impossible to all but himselfe : and by his depth and profundity doth so make all things , as that the manner and meanes of making them passeth all created understanding , considering that he makes them of nothing , into nothing , without instruments , without time , onely by his word and command , Hee spake the word ( saith the Psalmist ) and they were made ; hee commanded , and they were created . By this thou mayst gather if thou be wise , how much it concernes thee , whether it were best to have him thy angry enemy , or thy well pleased friend : For he can suddenly bereave thee of all good , and load thee with all misery ; nor is there any that can deliver thee out of his hands : for who dares contend with him that is omnipotent ? If thou shouldst ( being naked ) meet with an implacable enemy , bending a sharpe weapon against thee , what wouldst thou doe , but in trembling and fearefull manner prostrate thy selfe at his feet and implore his mercy ? and yet ( he being a man ) thou mightst perhaps escape him , by flight , or resistance , or wresting the weapon from him : but what canst thou doe against an angry God ? from whom thou caust not flee , he being every where , nor resist him being omnipotent ; nor make delayes seeing he doth all in a moment and by his sole command ? and therefore not without cause did the Apostle say , It is a fearefull thing to fall into the hands of the living GOD. On the other side , if thou make him thy friend , who more happier then thou ? for he can if he will , and he will ( if he be thy friend ) satisfie thee with all good things , and deliver thee from all evill ; and it is in thy power either to make him thy friend or enemy while thou livest here . GOD himselfe , and he by his Prophets , and againe , by his Son , and his Apostles in the Scriptures ever call , and invite sinners to repentance , and the just to keepe his Commandements , that so he may have both sorts of men his friends , or rather deare children and heires of eternall salvation . Heare Ezechiel , As I live saith the Lord God I desire not the death of the wicked , but that the wicked turne from his way and live : turn you , turn you from your evillwaies , for why will ye die ô ye houfe of Israel ? and as Ezechiel , so Esay , Ieremie and the rest of the Prophets , being moved with the same spirit , cry for the conversion of sinners . Heare the Son of GOD when he began to preach , Amend your lives , for the Kingdome of God is at hand . Heare the Apostle St. Paul speaking of himselfe , and his fellow Apostles , We are Ambassadours for Christ ; as though God did beseech you through us , wee pray you in Christs stead , that ye be reconciled to God. What more cleare ? more comfortable ? The Apostle in Christs name doth beseech us to be reconciled to God , to have him our friend , not our enemy . Who can doubt of Gods mercy , if he seriously returne to him ? he will receive all converts , as the loving Father received the prodigall Son. But when we are returned , and have found indulgence and favour , what doth he require of us ? even to persevere as frends and children , and to keep his Commandements , If thou wilt enter into life keepe the Commandements saith our Saviour . If thou wilt say , without the helpe of God his Commandements cannot be kept , heare what St. Augustine saith , speaking of the hardest precept of all other ; that is of laying our life downe for our Brethren . GOD would not have commanded us to doe this , if he had thought it impossible to be done ; and if considering thy infirmity , thou faintest under a command , strengthen thy selfe by example for example prevailes much with thee ; and he is present and ready ( who gave thee an example ) to give thee ayd . And that in the mouth of two witnesses every word may stand ; heare St. Leo , GOD is justly earnest and instant by precept , because hee forerunnes with his ayd . What then shouldst thou feare safely to enter the way of of Gods Commandements , when as he forerunnes , that by the powerfull ayd of his grace makes the crooked streight , and the rough places plaine . By this ayd , the yoke of our Saviour is made easie and his burden light : and St. Iohn saith that his Commandements are not grievous : But if they doe seeme grievous to thee , how much more grievous are the torments of hell ? and except thou be mad , I wish thee not so bold as to try . But upon this thinke , and thinke againe , and never forget , that now is the time of mercy , hereafter of justice : if thou sinne freely now , looke for grievous torments hereafter : Now a man may easily fall to an agreement with GOD , and with the small labour of repentance , obtaine much indulgence ; and with a little wrestling and striving , redeeme himselfe from much weeping . DEGREE XII . By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD , by the similitude of a Corporall greatnes . HE that will seriously consider the foure mentioned dimensions , in the wisedome of GOD , may easily understand how truly the Apostle spake . that GOD is onely wise . To begin with the latitude . 1 The wisedome of GOD is manifest and apparent to be the most broade and large by this , in that he distinctly and perfectly knoweth all things in the universe , from the highest Angell to the lowest worme : and not onely their entire substances , but also their parts , properties , vertues , accidents and actions . And hence it is , that lob and David say , Thou numbrest my steps , and The LORD looketh on the waies of men , and confidereth all my waies . Now if he numbreth and considereth every step , how much more the actions of the minde , good and bad ? and if he numbreth the haires of our head as our Saviour speakes , how much more doth he know all the members of our body , and the vertues or qualities of the mind ? and if he know the number of the sands of the Sea , and the drops of raine , as may be gathered out of the Booke of Ecclesiasticus ; how much more may we beleeve , that his knowledge extends to the number of Starres and Angels ? and if he will bring to judgement all the idle words of men ( as our Saviour tells us ) no doubt , but he heareth all the voyces of men , not onely of their bodies , but of their minds , that is our thoughts and desires . 2. How great therefore and immense is this latitude of wisedome , which at one time knoweth all things which are , have beene , shall and may be ? neither doth the minde Divine grow or become of lesse value by the variety of so many severall and inferiour things , as somefoolish Philosophers held ; and we might suspect the same also , if GOD procured or got any knowledge from things as we doe : but in regard that he seeth all things in his owne essence , there is no danger of becoming of lesse value : although it be farre more noble to procure knowledge like men , then to be altogether without it like bruit beasts ; even as it is better to be blind as any living creature may be , then without blindnes , not to be apt for sight , like stones : neither are the other members of the body more noble then the eyes , because they cannot be blind , but the eyes are of the greater estimation , as having a faculty to see , though they may be blind , as St. Augustine . Therefore thou oughtest to be very carefull what thou dost , what thou speakest , what thou thinkest at all times , and in every place ; inasmuch , as thou canst neither doe , speake , nor thinke any thing which GOD sees , heares nor marks not : for if thou darest not doe or speake any thing , if thou perceivest that thou shouldst be seene or heard of men , though thou hast a great desire thereto , how darest thou think those things thou shouldst not , GOD looking on thee , and being angry with thee ? Grant ( saith St. Augustine ) no man see thee , what wilt thou doe in respect of that supreme spectator from whom nothing can be hid ? and St. Basil ( speaking to a Virgin shut up alone in her chamber ) saith , Have a reverend respect of thy Spouse present every where , and of his Father , and of the Holy Ghost , as also of the innumerable multitude of the Holy Angels , for there are none of these who see not all things . How blessed and happy shouldst thou be then , if thou wouldst ever conceive thy selfe to be in this Theatre , even in the deepe silence and darknes of the night ? how godly and pious a life wouldst thou lead , how diligently wouldst thou avoyd all levity and extravagances ? And this is it , whereupon GOD spake to Abraham saying , Walk before me and be perfect , that is , thinke that thou art alwaies seene by me , and thou shalt be perfect without doubt . Againe , the longitude of the divine wisedome appeareth in the knowl●dge of things to come : for GOD seeth so perspicuously , as that he saw all things from eternity to the day of judgement , and so forward to eternity , then which longitude nothing can be conceived more ; whereupon it is , that King David said , Thou knowest my thoughts long before : and in Esay , the LORD foretold the raigne of Cyrus ( by name ) 200 , yeares before it came to passe . To this may be added , the prediction in Daniel of the foure Monarchies , and of the warres of Alexander the great , and ( to omit others ) Christ our Saviour deplored the destruction of Ierusalem many yeares before it hapned . I omit innumerable predictions of the Prophets , whereof their Bookes are full . But for those which are called Astrologers or Divines , who would seeme to be like Gods Apes , they are to be had in derision : for it cannot be , that they can truly foretell of future things , but by chance . For seeing the will of GOD is above all necessary , contingent and free causes , and governes them , and can at his pleasure hinder inferiour causes , it is impossible that any should foretell any thing certainely , but they to whom GOD reveales his will , as he did oftimes to his Prophets . And if we duely consider and weigh the opinion which formerly some had of the Devils , whom for their Oracles they accounted Gods , we shall finde , that though they pretended to foretell the events of future things , they did , nor said any thing really , and that their deities were as false as their divinations : for they told nothing plainely , but either what they were to doe themselves , or else they related by the swiftnesse of their nature what was done afarre off , and that with such speed , that it seemed as yet , or then not done , to those which were afarre off from the place , in which it came to passe : or else , what they conjectured by their long experience would happen or be ; as many times marriners doe of the winds ; husbandmen of rayne ; and physitians of diseases : but concerning those things wherin the Devils were questioned , and were ignorant ; they would answer with such circuits and equivocations , that when they were false , they retorted the error upon the wrong interpreters of them . It is GOD therefore onely , of whose wisedome there is no end , and it is he that delivers true Oracles , and foretells truly of all future things , contingent and free . The next point to be considered , is the altitude of the divine wisedome , which is so high , that it exceeds all sublimity of humane or Angelicall wisedome . The height of this wisedome is known by the excellencie . 1 Of the object . 2 Of the power . 3 Of the species or forme . 4 Of the Act. 1. The object of Gods wisedome is not onely naturall , but proportionate with the divine essence , which is so sublime , that it is not proportionate to the understanding either of men or Angels : and therfore the highest Angels themselves cannot come to the fight of GOD , unlesse they be lifted up by the light of glory ; and this is the cause why GOD in holy Scriptures is called invisible , To the King everlasting ( saith St. Paul ) immortall , invisible GOD : and the same Apostle , that he dwelleth in light which none can attaine to . 2. The power which is an accident in us , is a divine substance in GOD ; and in this respect far more sublime and higher then in us . 3. The species is so much the higher , by how many the more things it represents : and in this regard , the Angels are reputed to have higher knowledge , by having the more universall and fewer species . How great then is the height of Gods wisedome , that hath no other species or forme then his essence , which is but one , and onely enough and sufficient to GOD , to represent and make knowne himselfe , and all things created , or to be created , or which may be created ? 4. Lastly , that wisedome or knowledge is accounted the more noble and higher ; which knowes most things by fewest acts . But GOD at one onely sight , ( which is ever most strong in him , and remaineth unchangeable in him ) perfectly knoweth himselfe , and all other things ; and therefore the wisedome of GOD is to be accounted the most noble and sublime . Lift up thine eyes then , and consider , how much thy knowledge differs from that of thy Creators : for thou , ( although by many acts , and by running this and that way ) canst not attaine to the knowledge of any one thing perfectly ; but thy Creator beholds and sees all things and himselfe most clearly , and distinctly , by one act alone . And yet , thou thy selfe ( now lying in darkenesse ) by the wings of Faith and Love , mayst if thou wilt ascend so high , that after the laying aside of this mortall body , being translated from glory to glory , thou mayst see GOD the light in Gods light , and being made like to GOD mayst at one view see GOD in eternity , in himselfe , and thy selfe , and all created things , together in GOD , for saith St. Gregory , What shall not he see which shall see him that seeth all things ? and what pleasure , glory and plenty will there be then , when being admitted to that inaccessible light , thou shalt be partaker of all thy Masters joyes . The Queene of Saba , when she had heard Salomons wisedome , and had seene the wise and orderly disposing of the servants of his house , was astonished , and cryed out , Happy are thy men , happy are these thy servants which stand ever before thee , and heare thy wisedome : and what comparison was there between Solomons wisedome and the wisedome of GOD , who is onely wise , and is wisedome it selfe ? and what was the order of the servants of Solomon , compared with the orders of Gods Angels , of which , thousands of thousands minister to him ? certainely , if thou wouldst but apprehend and tast these things but a little , thou wouldst relish nothing , thou wouldst weigh nothing , and there is nothing that thou wouldst not willingly suffer , to deserve well of him . In the meane time therefore , humble thy selfe under the mighty hand of GOD , that he may exalt thee in the day of visitation : humble thy understanding to faith , that thou mayst be exalted to the vision of GOD : humble thy will to the obedience of his Commandements , that thou mayst be exalted to the glorious liberty of the Sons of GOD ; and humble thy flesh with patience , labours and fasting , that GOD may exalt it ( glorified ) to everlasting rest . It remaineth , that we consider the depth of Gods wisedome , which seemes chiefly to consist in searching the reynes and hearts , that is , in knowing the thoughts and concupiscences of men , especially in things to come . Man looketh upon the outward appearance ( saith GOD himselfe ) but the LORD beholdeth the heart , and David saith , Thou ( Lord ) understandest my thoughts long before , thou art about my pathes , and spiest out all my wayes : and the LORD saw that all the imaginations of the thoughts of his heart were onely evill continually : and I the LORD search the hearts and reynes , and When JESVS saw their thoughts ; and But he knew their thoughts ; and Why reason you thus in your hearts ? saith our Saviour . And therefore all the thoughts and desires of men , although present , are so deepe , that neither Angels , Devils or Men , can enter into them : but farre deeper are their future desires and thoughts : and into these , Men nor Angels , as they cannot search into , so neither can they finde out the way , whereby GOD onely knowes them . And this David seemes to intimate , when he saith , Such knowledge is too wonderfull for me ; that is , thy knowledge is so wonderfull , that I know not how thou attainest to it : and this he meaneth concerning Gods knowledge of thoughts and desires to come , as may easily be gathered by that which he said in the first verse of this Psalme . It may be objected , that God foresees these thoughts in his eternity , to whom all things are present ; or in the predetermination of his will : and if it be so , then this knowledge is not so admirable : for wee also may easily know , what we intend to doe , or what is present to us . But the Scripture plainly saith , that GOD searcheth the hearts and reynes , and sees there , what a man either desires or thinks , or what he shall hereafter desire or thinke . And this is admirable to understand , how GOD , by searching the reynes and hearts , should see , what as yet is not there , and which depends upon the liberty of mans will , whether it shal be there or no. Therefore , as it is proper to the height of Gods power to make something of nothing , and to call those things which are not , aswell as the things which are , so is it proper to the depth of his wisedome , by searching the reynes and hearts , to see that , which as yet is not there , as if it were already , and which without doubt shal be . But because ( as I said before ) this Treatise is not for dispute , but to stirre and lift up the soule to God ; let this which hath bin said , incite thee to awaken thee , and to lift up thy selfe , above thy selfe , and to consider that deepe abysse of the wisedome of God , who searcheth the hearts , and the inward parts of them , seeing many things there , which the heart it selfe sees not . O blessed Peter , when thou saidst to our Saviour [ Though I should dye with thee , I will in no case deny thee , ] surely thou spakest not with a double , but a sincere and right heart : neither didst thou see that frailty , which God did foresee in thy heart ; when he said before the cocke crowe thou shalt deny me thrice : for that skilfull Physician did see that infirmity in thy heart , which thou didst not perceive , and that proved true , which the Physician foretold , not what the patient brag'd of . But withal , give thanks to thy Physician , who as he foresaw and foretold thy disease , so he infused the most powerfull medicine of repentance into thy soule , which sodenly cured the disease . Oh thou good , gracious and most wise and omnipotent Physician , Cleanse me from my secret sinnes . How many are there that I doe not bewaile , nor wash away with teares , because I see them not ? Let thy grace assist me , by which thou searchest the reynes and hearts , and those evill concupiscences and evill workes which I see not ; I beseech thee , which seest them , to shew unto me , and looking upon me with the eyes of compassion , produce and bring out of me a fountain of tears , that while I have time I may wash them out , by bewailing them , and thou mayst utterly put them out of thy remembrance , by pardoning them ; and that even for the merits of Iesus Christ my Saviour . DEGREE XIII . By the Consideration of the Practicall or operating Wisedome of GOD. THis Wisedome hath also foure dimensions . Breadth in creating all things . Length in preservation . Height in the worke of Redemption , and Depth in providence and predestination . We will begin with the Creation , In wisedome GOD made all things saith the Psalmist ; and He hath powred her out upon all his workes saith the Son of Syrach . So , that as by the Creation of all things of nothing , we may know the power of the workeman : so by the admirable skill which we see in every thing we may admire the wisedome of the Creator : for He hath disposed all things in measure , number and weight , saith the wiseman : and this is the savour wherewith GOD hath seasoned all things , that by the same we might learne how savory and well seasoned the wisedome it selfe is ; how to be loved and desired . All things created then , have a certaine measure , a certain number , and a certaine weight ; aswell that they might be distinguished from GOD , who hath neither measure , as being immense ; nor number , as being one and simple in respect of his essence ; nor weight , because his estimate and price is above all estimation : as also , that they might be good and beautifull , as Moses said most truly , And GOD saw all that he had made , and loe it was very good . I All things therefore have that measure which is necessary to obtaine the ends for which they were created ; nor can there be any thing added to , or taken from them , but that they will become deformed or unprofitable , and in that respect lesse good . GOD made every thing ( saith the Preacher ) beautifull in his time ; and a little after , to it no man can adde , and from it none can diminish . Therefore GOD gave a large and most ample measure to the heaven , because it might comprehend all inferiour things within its circuit . To the ayre he gave lesse then to heaven , yet more then to the earth and waters , which make one globe , and are contained and compassed round with the ayre . He hath given a great measure of body to an Elephant , that he might carry great burdens , even Towers filled with men . To a Horse lesse , being made onely to carry one rider . The Birds he made little , that they might make their nests in Trees and boughes . Bees and Ants he created least of all , that the one might hide themselves in the holes of hives , and the other in the earth . 2. The same may be said of number . GOD created but one Sun ; because one was enough to enlighten the earth and the day with his splendor : and but one Moone , because one was sufficient to give light in the night : The Starres he would have to be many , because when the Sun and Moone gave no light ( as in their conjunction ) they should dispell the darkenesse of the night . Nor did he onely assigne a necessary number to things in common , but appointed the number of parts to every thing in particular so , that nothing might be added or taken from them . He gave to man two eyes , two eares , two hands , two feet , one nose , one mouth , one heart , and one head , whereby he became a most 〈◊〉 creature : invert but the order , and give to any man , but one eye , and two noses , one eare and two mouthes , one foot and two hearts and heads ; and no creature would seeme more ugly , more deformed . 3 Lastly concerning weight , GOD gave to every thing such an estimation as its nature required . Besides , under the name of weight and esteeme , we understand qualities : which make things good and pretious . And these three make all things perfect . 1 A number of parts , which is necessary , that none be wanting . 2 A measure or apt proportion of parts . 3 Lastly internall or externall qualities , as pleasantnesse of colour in the outward superficies of the body , and vertue within , profitable or necessary for severall actions . But it is a marveilous thing to consider , what power GOD hath imparted to some small creatures , that it may seeme , he had a desire to manifest his power in great , and his wisedome in small things . Who can conceive the strength and force of a graine of mustardseed ? which being the least of all seeds , and so little that a man can hardly discerne it , and yet from it growes so great a Tree that the birds make their nests in it , as our Saviour speakes in the Gospell . Nor is this onely proper to mustardseed , but common to all other seeds ; within the vertue wherof roots , bodies , boughes , leaves , flowers and fruits of great trees lye hidden . Certainly if we had not learn't this by experience , we could hardly be perswaded , that out of so little a seed , so great a masse of severall things could ever have risen . Who would conceive that in so diminutive creatures as the Ant , Gnat , and Flea , and others the like , were feet so nimble , and that they had head , heart , externall and internall senses ; and ( after their manner ) wisedome and judgement , though very unperfect ? Lastly , who could thinke or imagine , that in them , and other little creatures , there should be so great power to pierce into living flesh , that not onely they become troublesome to men , but that Elephants and Lyons should bee terrified by Gnats and Flyes ? Great therefore is the Lord , and great is his wisedome , as in the greatest , so in the least of things . If that great Prince of Physicians Galen , though a heathen ( admiring the workemanship of GOD ) brake out into the praise of the Creator , what oughtest thou to doe ô Christian , who beleevest , that he not onely created the bodies of men and other animals , but the Heaven , Starres , Angels , and immortall minds of men by his wonderfull wisedome ? Now the length of this practicall wisedome appeareth in the preservation of things , as the latitude in the creation : and indeed , the great and admirable wisedome of GOD is plainely seene in the preservation and continuance of things created , especially of those , which are corruptible . 1. And truely , first , if a man would consider , in what manner GOD nourisheth and increaseth herbs , plants , animals endued with life , and the bodies of men themselves , to preserve them as long as may be , it would so astonish him , that he could not sufficiently admire Gods wisedome herein : for by earth and water he nourisheth herbs and plants , and causeth nutriment to passe from the roots to the bodies , from the bodies to the boughes , from thence to the leaves and fruit , in a most admirable manner : so also , by herbs and fruit , and the flesh of creatures , he nourisheth other creatures , and men themselves , and causeth the aliment and nutriment to disperse into all the inward and outward parts of the body , with such facility and sweetnesse , that it may seeme incredible . GOD deales herein , as a skilfull and loving Physician , that so prepares and fits his drugges , as that they may be taken not onely easily , but willingly too . Our meats are without doubt medicines , which unlesse they be often taken , we cannot subsist . And our loving and wise Physician GOD , first of all giveth a good tast and relish to our meats , that we may take them with delight : then he hath given us great variety that we should not loath it : Lastly , by diverse alterations in the mouth , stomack , liver and heart , he converts the meate into so subtile and thinne a juyce , that without any paine it passeth through all the veynes and pores of the body , and to all the parts of the flesh , bones and nerves , whether we sleepe or wake , and without sense of it . Philosophers admired the skill and art of nature when they saw and beheld these things : but what cunning or art can there be in things inanimate and voyd of sense and reason ? It is not then the skill of nature , but the wisedome of of the Creator , who made nature , and found out the meanes to doe these things , that we ought to admire : You may heare Christ ( the wisedome of GOD ) speaking in the Gospell , Learne how the Lilies of the field doe grow , they are not wearied , neither spin , and a little after , If GOD so clothe the grasse of the field , &c. so that it is not the skill of nature , but GOD that makes the Lillies growe , and are so clothed as with garments ; so also the Apostle speakes of the nourishment and increase of living things , Neither is he that planteth any thing , nor he that watereth , but GOD that giveth the increase . And if the wisedome of GOD after so admirable a manner feeds , nourisheth and preserveth the life of plants and creatures ; consider ( if thou canst ) how he feeds the minds of Angels and men in the eternall life ? for in earth here , we are nourished with earthly food , yet prepared by the divine wisedome : but in heaven his wisedome is meate and drinke to those who live for ever . O thou thrice blessed , if thou couldst inwardly understand , what this of the Apostle meanes , That GOD shal be all in all ; that GOD the chiefe and infinite good , should be food , rayment , and life , and all things to all the Saints , thou wouldst then Ioath all present and momentany things , and onely relish and seeke after those things which are above . But to proceed . 2. This also is miraculous , that GOD in the preserving and continuing of mans life hath given a continuall and long motion of the least things without wearinesse . Men have laboured much and taken great paines in making a clocke , in which , the wheeles by the force of weights runne without intermission 24. houres : what may we then think that the wisdome of GOD doth , which causeth the nutritive power , to worke in plants and creatures , in a perpetuall motion while they live ? and that the lungs and arteryes should be moved in Man without intermission , sometimes 70. yeares or more ? for of necessity they must move till death : and therefore they being necessarily to move in some men 80. or 90. yeares , yea 900. before the flood : he that admires not this , and sees not the wisedome of GOD hereby , and worships him not for it , certainly wants the light of reason and wisedome . 3. Againe , though the wisedome of GOD could have brought forth and preserved Herbs and Trees for the sustentation of all things , without the labour of men , and other creatures ; and without the help of the office of the Sun and other secondary causes : yet would he use the office of those causes , and the labour of men and other creatures , because they should not consume their time in idlenesse , but that all things should exercise their severall faculties and powers . Besides , GOD also would have some men to be rich , others poore , that every man might have occasion to live godly , and be tyed together in the bond of love : that the rich might exercise mercy and liberality , the poore , patience and humility : the rich should need the poore mans labour in tilling the ground , feeding his cattell , and exercising severall Arts necessary for all : the poore should want the rich-mans money , to buy them food , apparrell , and other necessaries for the sustentation of his life : and yet the poore hath no cause to complaine against the wisedome of GOD ; for he who knoweth and loveth all things and men , gives unto every one , that which hee foresees most profitable to obtaine everlasting life ; as Physicians prescribe fasting to some patients , and to open a veyne : to others they tolerate , yea command flesh and wine to make them merry , and revive their spirits . And certainely , there are many poore men , which in the state of poverty intend those things which are necessary for their salvation , who if they had bin rich would have perished eternally : and though rich men may be saved , if they studied to be rich in good workes , and willingly impart with that , which they received from God , to communicate , and not to hoord up : yet it cannot be denyed , but that the safest and plainest way to eternall life is by poverty rather then by abundance . Our heavenly Master doth not deceive us , when he saith Verily I say unto you , that a rich man can hardly enter into the Kingdome of heaven , and againe , Blessed be ye poore , for yours is the Kingdome of GOD , and W●e unto you rich , for you have received your consolation , nor doth the Apostle deceive us , when he saith , They that wil be rich , fall into tentations and snares , and into many foolish and noy some lusts , which dr●wne men in perdition and destruction : and that which Christ and the Apostles taught in word , they confirmed by example . Our Saviour said of himselfe , The foxes have holes , and the birds of heaven have nests , but the Son of man hath not whereon to lay his head ; and the Apostle of himselfe and his fellow Apostles saith , Vnto this houre , we both hunger , and thirst , and are naked , and are buffetted , and have no certaine dwelling place : and it is not to be doubted , but that the wisedome of GOD , and of his Son and the Disciples of wisedome , chose the most plaine and safe way to life eternall . But because the number of fooles is infinite , few there are , that willingly choose this way , and most men decline it asmuch as they may . 4. The last thing considerable in the length of the divine wisedome is , that as GOD is eternall himselfe , so hath he endued every thing with a most lively instinct of defending and preserving their owne lives , as long as they can . We see , that when men are in danger of death , how they bestirre themselves , and spare neither cost nor labour to preserve their lives . We see beasts , to save theirlives , how they fight beyond their strength , with beasts farre stronger then themselves : we see a burning candle , when it is neere extinguishing and almost spent , how it will raise it selfe twice or thrice , and send forth a great flame , as it were to wrastle with that which would put it out : we see sometimes droppes of raine or water to hang from a penthouse or a stone , and reduce themselves into an orbe , and as long as they can , to keepe themselves from loosening and perishing by dropping downe . Wee see heavy things ascend , and light against nature to descend , least there should be a vacuum , and that being disjoyned from other things they cannot subsist . But more wonderfull it is , that GOD hath endued parents with such vehement affection in the propagating of the like , and defending their issue , that may seeme almost incredible . We see the hen ( a weake and infirme creature ) to fight most eagerly against Kites , Dogs and Foxes to preserve her chickens : but what paines and labour doe women willingly endure in bearing and breeding their infants , is obvious to every one . And the cause of all this is , the connsaile of the wisedome of GOD , who to cherish this propagation as a shadow of eternity , hath imprinted this most vehement and ardent love in all creatures , bruit and wilde , towards their issue : for whereas there are many creatures , to whose destruction all men give their minds , either for private pleasure and profit , as Hares , Bores , Harts , Quarles , Partridges , Phesants , and all kinds of Fish : or for the common good , as wolves , Foxes , Serpents , and many other noysome creatures : it had not beene , but that long agoe many species of creatures had beene utterly destroyed , if the wisedome of GOD had not provided for their preservation by this affection . Now , if there be naturally such an inbred love in all living creatures towards this short and carefull life : what love ought we to have to the life eternall ? O the blindnes and foolishnesse of mankind I all things labour beyond their strength for this most short life , being but a shadow of eternity ; and Man endued with reason , vouchsafeth not to labour ( I will not say beyond his strength ) but with all his power for the true eternity of a most happy life : all things by a naturall instinct abhorre the temporary death , and avoyd and shunne it above all evill : and Man , reasonable Man , instructed by divine Faith , neither feares nor shunnes eternall death , at least , not so much as hee useth to shunne and feare temporary evills . Truly therefore was it said , The number of fooles is infinite ; and most truly said the Truth it selfe , The gate is streight and the way narrow that leadeth unto life , and few there be that finde it . The altitude of height or Gods practicall wisedome is seene in the worke of Redemption , I was not satisfied ( saith St. Augustine ) with thy wonderfull sweetnesse , when I considered the height of thy Counsell for the salvation of mankind . And truly it was a most high Counsaile , by the ignominy of the Crosse to repayre all the losses , which the craft of the Devill by the offence of the first Man , brought to mankind , and so to repaire them , that the worke repayred was farre more faire , then when it began to need reparation . Foure especiall evills sprang up by the sinne of the first Man. 1. The injury to GOD by the pride and disobedience of Adam . 2. The punishment of him and allmankinde , namely the privation of Gods grace , and everlasting blessednesse . 3. The sorrow of the Angels , who were much displeased at the injury done to GOD , and the misery which befell to men . 4. The ioy of the Devill and all malignant spirits , who rejoyced , that man was overcome and destroyed by him . All these evills the wisedome of GOD by the mystery of the Crosse converted into greater good . O happy offence which deserved such and so great a Redeemer ! Certainely , if any by his skill and labour should so amend a garment which by some mischance came to be rent and torne , that it become more neate and pretious , we would say , it was a happy rent , which gave occasion to such an amendment and bettering . The first Man , by the craft and envy of the Devill being lifted and puffed up with pride , affected a likenesse to GOD , and being disobedient to his maker , fell from his first happinesse , for robbing GOD ( after a fort ) of the honour due unto him . But the second Adam CHRIST JESUS who is the wisedome of GOD , humbled himselfe , and became obedient unto death , and restored more honour to GOD then the first Adam by his pride and disobedience tooke away : for Adam was a pure Man , and if he had obeyed GOD , he had obeyed him in a most easie matter . And what had it beene to have abstained from the fruit of one forbidden tree , when there was abundance of excellent trees besides ? and therefore the sinne was the more heynous , by how much the easilier the command might have beene obeyed , being a matter of no labour or difficulty . But CHRIST was GOD and Man , and humbled himselfe to obey his Father , in a thing of all things the greatest and most laborious and painefull , in the death of the Crosse , full of paine and ignominie . Againe , if we consider the eminencie of the person , and the depth of his humility and obedience , nothing can be imagined greater or more meritorious , or more honourable to GOD , then that humble obedience of CHRIST : wherefore most truely said He in the Gospell , I have glorified thee upon earth : for he truely glorified GOD his Father with an unspeakable glory in the sight of the Angels and spirits of the holy Prophets and others , who could take notice of it : and if the Angels at Christs nativity , in respect of the humility of the Cratch , did sing Glory to GOD on high , with much greater exultation and joy did they sing the same song for the humility or the Crosse . So that , whereas if man had not sinned , he had onely attayned to be equall with the Angels : now mankind hath obtained by the redemption which is in CHRIST JEsus ; that one man being exalted above all the Angels , sits at the right hand of GOD , and is become head and Lord of Angels and men ; for so St. Peter writes of CHRIST , Hee is gone into heaven , to whom the Angels and Powers , and might are subject : and St. Paul , Wherefore also GOD hath highly exalted him , and given him a name above every name : That at the name of JESVS should every knee bowe , both of things in heaven , and things in earth , and things under the earth : So that the Son glorified the Father by the humility of his passion , after an unspeakable manner , and the Father glorified the Son after an unutterable manner also , by exalting him to his right hand ; which glorification resulted upon all mankinde in such a manner , that whosoever shall not acknowledge this great benefit , and give GOD thankes for it , may justly be called most unthankfull . And as the holy Angels were much grieved at the fall of the first man , as for a heavie affliction befallen their younger brother : so also are they taken and affected with much joy and delight for the plentifull redemption of him by IESUS CHRIST : for if there be joy in heaven with the Angels for one sinner repenting , how great may wee beleeve their joy to bee , when they saw , that the justice of GOD was fully satisfied for mankind , by CHRIST the man , and that by the key of his Crosse , the Kingdome of heaven was opened to all beleevers ? Nor is it to be thought , that the holy Angels did take it grievously , that the man CHRIST was exalted by GOD above them : for they have neither spite or ●nvy in them , but are replete with all ardent and true love ; and Love is not puffed up , grieveth not at the good of others , but sympathizeth and rejoyceth together , congratulateth no lesse for it , then if it were its owne : for the Angels understand , that this was a most just act of Gods , who doth nothing but most justly and wisely ; and they also have their will so unseparably proportionable and agreeable to the will of GOD , and tyed with such an indissoluble knot of love , that whatsoever is pleasing to GOD , is most acceptable to them . But the Devill who for a time rejoyced for his victory over the first Man , was much more sorrowfull for the conquest of CHRIST the man , then he was joyfull before . For by the victory of CHRIST it is come to passe , that not onely men , such as Adam was , but also children and women shall insult and triumph over the Devill . It had not beene a disgrace for him to have beene overcome by Adam in Paradise , when he wanted ignorance and infirmity , and was armed with originall righteousnesse , which so subjected the inferiour parts to reason , that hee could not have rebelled , if his minde had not beene rebellious to GOD before : but now to be subdued by a mortall man , a pilgrime , obnoxious and subject to ignorance and concupiscence , is a disgrace in the highest degree : and yet by the grace of Christ he is many times so overcome , as that diverse erect trophees of chastity , patience , humility and love , not withstanding his fiery darts of t●ntations and persecutions . And here we are againe to admire the altitude of the divine wisedome even beyond admiration . For GOD , foresaw that the contempt of riches , pleasures and honour , and the like ( which are snares of the Devill , and lead men captive to utter perdition ) was necessary to withstand the tentations of the Devill . What course did then GOD take , that these pleasures and the like might grow bitter to men , and chastity , poverty , humility , patience and contempt of the world might seeme pleasant and delightfull ? Why surely this , he came down himselfe from heaven , and having taken the shape of a servant , and by his example made this bitter but ( wholesome ) medicine so pleasant and sweet , that many men had rather fast then feast , be poore then rich , delight in virginity rather then marriage , and in martyrdome then pleasure ; to obey rather then to command ; to be despised then to be magnified ; to be humble then to be exalted : for who is there , that truly considers GOD in the shape of a man , full of wisedome and grace , and who can neither deceive nor be deceived , to be poore , humble , patient , chaste , and ( which is more wonderfull ) for the redemption of mankinde , to be nayled to the Crosse , and to dye voluntarily , having shed his most pretious blood plentifully , even out of a most ardent love , but wil be incouraged to imitate his example ? And this was a high invention of the wisedome of GOD , though to the wise of the World , and to carnall men , enemies to the Crosse of CHRIST , it seeme to be foolishnes . But let us gather honey out of the rocke , and ●yle out of the hardest st●ne ; that is , Wisedome out of foolishnes , the wisedome of GOD from the foolishnes of the Crosse . Search and examine diligently , who that is , that hangeth on the Crosse , and why he should so hang , and we shall finde it to be the same , which sitteth betweene the Cherubims , yea at the right hand of GOD : and we shall also finde , that he hung not on the Crosse for his owne faults , nor his owne infirmity , nor by the power of others , but voluntarily , out of his earnest desire to satisfie Gods justice for the sinnes of the whole world ; for the honour and glory of his Father , and for the eternall salvation of all the elect : and ( as the Apostle speaketh ) that he might make unto himselfe a most glorious Church , not having spot or wrinkle . Lastly , for the love of us ; for he loved us , and hath given himselfe for us , to be an offering and a sacrifice of a sweet smelling savour to GOD. And when we shall have found all these to be true ( as they are most true ) let us lift up our selves in our greatest and most intimate love to so great a benefactor , and in imitation of him , begin ardently to thirst after Gods glory , the salvation of the Gentiles , but chiefly the Churches beauty and honour , and our owne eternall salvation ; let us begin to have a hate to iniquity , and to love purity of heart , to partake of the Crosse of Christ , to glory in tribulations and troubles , that after this life , we may be made partakers of the resurrection of the just to glory , and not to everlasting punishment with the wicked . The depth or profunditie of the practicall wisedome of GOD consisteth in his providence , predestination and judgements . Thy judgements are like the great deep saith the Psalmist . 1. First , that the providence of GOD is admirable , is gathered out of this , that he ruleth all things immediately , and leads them to their ends , He careth for all alike saith the wiseman , that is , his care is over all , nothing excepted , so that a sparrow falls not to the ground without his providence , as our Saviour speakes . He that could number the multitude of things in the whole universe , might in some measure see the profundity of his wisedome , governing and directing all and every thing . A King may governe many Provinces by a generall , but not a particular providence , as having many and severall subjects , and therefore hath ( as is fit ) many subordinate Ministers under him . But GOD so taketh care for singular as all , and for all as singular ; The haires of our heads are numbred by him , and his porvidence watcheth over us , so that none of them perish ; The young ravens also forsaken by the dammes , are not forsaken by GOD. How securely then may we rest in the bosome of such a Father , even in the midst of darkenesse ? among the monthes of Lions and Dragons , among innumerable legions of spirits : if we adhere to him in sincere love , holy feare , a hope not wavering , and faith not doubting . Neither doth his providence onely reach to every thing , and things present , but stretcheth from one end to another mightily , and disposeth of all things sweetly ; and he is therefore stiled King everlasting , because he hath appointed the order of all ages , together with the succession of Kingdomes for ever , from eternity ; and nothing can happen to him either new , or not foreseene by him : and indeed the thoughts of mortall men are fearefull , and our forecasts are uncertaine , as the wiseman speaketh , because we can give none but uncertaine conjectures of things to come : but GOD knows all future things with no lesse certainty , then if they were past or present , and disposed in his minde before the beginning of the world , both the orders and successions of things : and therefore in our liturgy wee truly say , GOD whose providence is never deceived . But because the reason of Gods providence is most secret , and his judgements deepe , it comes to passe , that many seeing much mischife committed among men , and unpunished , they runne headlong into this opinion , that humane things are either not governed by Gods providence , or at least that all evills are committed by the will of GOD ; both which opinions are impious : but the later the worse , as St. Augustine writeth , But they runne headlong into these errors , who see onely part of Gods providence , and see not the other part : and whereas they ought to expect the issue and end of things , which shal be manifested to all in the day of judgement , they are so bold , as rashly to judge , and by that meanes fall into most grievous errors . And therefore the Apostle cryes out , Judge not before the time , untill the LORD come , that will enlighten things that are hid in darknesse , and will make the counsailes of the heart manifest . S. Augustine illustrates this point by a similitude ; If ( saith he ) a man in a checkred pavement shall see onely one piece of it wrought , and ( not knowing what the forme of it shall be ) will dispraise the workeman , because he onely sees a piece of it , and not the greatest part : whereas if he saw it finished he would commend the worke and the artificer , it would seeme prepostrous : so many seeing the wicked to flourish , and the just depressed and afflicted , and consider nor know not what GOD reserves for the iniquity of the ungodly , or the patience of the good , and thereupon breake out into blasphemous speeches either with those in Job , He walketh in the circle of heaven , and considereth not our matters : or with them in Malachie , Every one that doth evill , is good in the sight of the LORD , and he delighteth in them . Another similitude in this case , St. Augustine also useth , If a man either in the beginning or the middle of a verse shall say that it is not good , he wil be accounted a foole ; for he should tarry till all the fillables and feet of it be pronounced , before he dispraise it : so they are very fooles who dare to finde fault with the orderly providence of GOD , before the whole order of it be runne out . Wherefore if thou be wise , endeavour as much as thou canst , that evill be not committed , for this GOD commands thee : but leave to his judgement why he permits evill ; his judgement may be secret , it cannot be unjust . 2. But although the reason of the providence of GOD in governing humane things be a deepe abysse , yet the reason of eternall predestination and reprobation is deeper by farre . For why GOD should loade many wicked men with temporall goods , and suffer their sinnes to goe unpunished in this life : and on the other side , why he should suffer many innocents to be in want , and be unjustly vexed , scourged and slaine , we cannot finde the cause in particulars or singulars : yet in the generall or universall we may probably assigne some cause . For GOD oftentimes makes the wicked abound with temporall goods , to reward some of their morall workes , not intended to give them life eternall : or to allure them to rep●ntance , and to bring them to desire and hope for eternall benefits : and sometimes punisheth not their sinnes in this life , because he will sufficiently punish them in hell : and suffers godly men to live in poverty , ignominy , and diverse afflictions , aswell to purge their lighter sins , in this world , as to crowne their goodworkes the more gloriously hereafter . But why GOD loved Jacob. and hated Esau before they had done either good or evill , who will search after the reason ? And this it was at which the Apostle wondred , that , being twinnes , the sons of one Father and Mother , GOD should love the one by predestination , and hate the other by reprobation . And least any man should object , that GOD foresaw the goodworkes of the one , and the evill of the other , the Apostle by way of prevention saith , that this was done , that the purpose of GOD might remaine according to election , and alledgeth or quoteth the words of GOD by Moses , I will have mercy on whom I will have mercy , &c. 3. Who also would not be astonished to consider , that Iudas the traytor should persevere so long in good workes , and in the end of his life to fall and perish : and that the thiefe , who all the time of his life should continue in evill workes , and in the end of his life to be converted , and flee from the Crosse into Paradise ? But thou wilt say , Iudas betrayed Christ , and the thiefe confessed him . This is true , but could not Christ have looked upon Iudas , as he did upon Peter ? and could he not infused that effectuall grace into Iudas , which can be rejected by no hard heart ? and could not Christ have given faith and repentance to both the theeves , as to one , or have suffered both of them to have died in their sinnes , as he did one of them ? and who can give a reason why GOD translated some , least wickednesse should alter their understanding , as is said of Henoch ; and not others , but suffers them to become evill of good men , and to finish their dayes in wickednes . What shall we say of whole Countries , whereof some are sooner , some later called to that faith , without which , none can be saved ? He that hath not beleeved is already judged , saith the Apostle ; and againe , Whosoever calleth upon the name of the Lord shal be saved : But how shall they call on him in whom they have not beleeeved , & c ? These are Gods highest secrets and most deepe , which he hath placed in the abysse of his wisedome , which the Apostle admires , but opens not , when he cryes out , O the depth both of the wisedome and knowledge of GOD how unsearchable are his judgements , and his wayespast finding out ! Who knew the minde of the LORD , or who was his counsailor ? This onely we may kn●w , that there is no iniquity with GOD , and that in the last day there will be none but must confesse and say , Just art thou ô LORD , and just are thy judgements ; and this use we may make of this secret , that no wicked man despaire , nor any good man presume of his salvation : and that good men distrust not of any mans conversion , let them pray for all , and be sollicitous of their salvation : and on the other side , let none though good and holy , grow insolent , considering no man knowes what to morrow may produce : but let every man work● his owne salvation infeare and trembling . Now all these things considered , strive by good workes to make thy vocation and election sure , saith St. Peter : and what these workes are the Apostle St. Iohn tells us , Little children , let us not love in word , neither in tongue onely , but in deed and truth . It is love , without which no man is saved , and with which , no man is condemned ; and love is shewed by workes : when any man , neither out of hope of temporall retribution , or out of extraordinary and inordinate affection to the creature , but in hearty and pure love to GOD and his neighbour , either gives almes liberally to the poore , or forgives injuries to his enemies : and that not onely for a time , but he which endureth to the end shal be saved . Therefore the Apostle saith , Give diligence , that is , be earnest , anxious and sollicitous in the businesse or worke of eternallsalvation . And truly , if there be any probable argument of Gods election , this is it , when a man being more sollicit●●s of his salvation then of any other thing , ceaseth not to pray to GOD for the guifts of true repentance , true humility , perfect love and charity , and perseverance to the end : and not onely satisfied with prayer , but strives to seeke the Kingdome of heaven and the righteousnesse thereof , and to find● it with all his force and strength . DEGREE XIIII . By the Consideration of the Mercy of GOD. THe spirit of GOD in holy Scripture doth wonderfully excell this mercy of His , insomuch as he preferres it before all the rest of His workes , for so saith the Psalmist , The LORD is loving unto every man , and his Mercy is over all his works . We shall easily see the magnitude of this divine attribute , if we diligently consider it , according to the 4. former dimensions . The latitude of Gods mercy consists in this , that GOD , and GOD alone can deliver us out of all our miseries , and this he doth , not for any benefit to himselfe , but out of the love which he hath and beareth to all things created . It is true , that created things can take away some miseries , as bread , hunger ; drinke , thirst ; clothes , nakednes , and knowledge , ignorance , and so of the rest : but no creature can take away all miseries : besides there are some miseries , which are so much the more grievous , by how much the more hidden and inward : and none can give ease or remedy to these , but GOD onely : such are the snares of the Devils , who are many , most subtill , powerfull , and ill affected to us : such also are the errors and blindnesse of the minde , and of an erroneous conscience , which we see not in our selves ; so that oftimes we seeme to be very well , touching the inward man , when as indeed we are in a miserable plight and dangerous : and who can deliver us from these maladies , but onely the Almighty Physician ? And therfore when GOD heales us of these infirmities , and we have no feeling of the cure , we never returne him thanks , and so it may truly be said of us , that GOD is good to the unthankfull and evill : for we scarce know the least part of Gods benefits , neither give him thankes for them with that devotion and humility we ought . Againe , created things not onely take not away all miseries , but some few : and those they take not away from all men , but from a few . It is GOD onely that can deliver all men from all miseries ; and although he doe not take all from all men , yet there is no man , who participates not of some mercy of God , for as King David saith , The earth is full of the goodnesse of the LORD ; and as our Church in the Liturgy saith , O GOD whose nature and property is ever to have mercy , because it belongs to him to take away misery , who wanteth misery , and to him onely it appertaines to free all men from all misery , that onely is free himselfe from all misery ; and who is he , but onely GOD , who is pure act , and the chiefe good , and from whose essence proceeds all blessednesse . O that thou couldst but attaine by thy thoughts what a life is that of GOD thy Father , which is elevated above all misery , and is pure and altogether happinesse it selfe ; how wouldst thou desire to be lodged in his brest , that it might be said of thee , There shall no evill happen unto thee , neither shall any plague come nigh thy dwelling . But thou wilt say , If GOD can take away all miseries from all men , why doth he not so , being a Father of mercies , that is a most mercifull Father ? whence comes it , that so many miseries abound in mankinde under the goverment of a Father of mercies ? why is it rather said , The earth is full of the mercy of the LORD , then the earth is full of misery ? It is true , that GOD can take away these and all miseries , but he onely removeth those , which his wisdome thinketh fit to be taken away . And the wisedome of GOD thinketh it not expedient for men themselves , to take them all away , and that it is sometimes mercy , not to remove misery , that a place may be prepared for greater mercy . The Apostle prayed three times to have the prieke of the flesh taken from him , but was not heard , because Gods power might be shewne in weaknesse . GOD tooke not away from Lazarus the misery of poverty and sores , that with the greater mercy he might be carried by the Angels into Abrahams bosome : and where would there need the worke of mercy from the rich , if there were not poore , hungry , thirsty , naked , sicke , pilgrimes and prisoners , upon whom they should be exercised ? and if there were no tentations of the Devill , where should be the reward for them which withstand them ? if labours and sorrowes were not , where would be the crowne of patience ? and if no persecutors , what would become of the crowne of Martyrdome ? and therfore in this pilgrimage , both of these sayings may be true , that the Earth is full of miseries , because even sinnes themselves are miseries , and great ones ; and the earth is full of the Mercy of the LORD , because conversion of sinners , and many almost infinite spirituall and temporall blessings of GOD , what are they , but continuall and great mercies of the LORD our Creator ? Let us then give thankes to our good GOD , for his mercies , in that , as our tribulations increase in this our pilgrimage , so our comfort increaseth by his mercy to us ; Thy mercy reacheth to the heavens , saith the Psalmist to GOD , because there shall be mercy without misery ; and because mercy shall take away all misery altogether . Now the longitude or length of Gods mercy , is his long suffering or patience , which the Scripture useth to joyne with mercy , as a part or species of it , for so speaketh the Psalmist , The LORD is full of compassion and mercy , long suffering and of great goodnesse . And indeed the long suffering or patience of our most mercifull LORD is very admirable , such as we cannot finde either in masters towards their servants , or in parents towards their children , though both sorts of them be men . 1. And first , GOD is long suffering towards sinners , expecting them with incredible patience , sometimes from their childhood to the extremity of old age , bearing the breaking of his Law , and the tearing of his name ; and in the meane time doing them good from heaven , giving them raine and fruitfull seasons ; replenishing them with food , and their hearts with gladnesse , as the Apostle speaketh . And where will you finde among men , either a master , or a parent so gentle and facile , who if he perceive himselfe to be sleighted or abused by his servant or son , and that they persevere long in this obstinacie , at the last doe not turne them out of dor●s ? But the mercy of the LORD is not overcome by the wickednes of men , but it dealeth patiently with them , not desiring that any should perish , but all men to come to repentance ▪ and even making as though he saw not their sinnes because they should amend . 2. Againe , his patience is seen more , in that many sinners by his grace are drawne out of the lake of misery , and the mire of dregges , and of children of darknesse are made sons of light , and from the guilt of eternall death , to the adoption of the sons of GOD , and called to the hope of the Kingdome of heaven : and though they relapse often to their former filthinesse and ingratitude , yet are they not forsaken by the long suffering of GOD , but are lovingly expected and invited to repentance : and if they shall heartily repent at any time , they are received to a kisse of peace and attonement , and restored to former favour , as the prodigallson was of a most mercifull Father . It was not without cause , that St. Peter ( demaunding of our Saviour how often he should forgive his brother sinning against him ) was thus answered by him , I say not unto thee , unto seaven times , but unto 70. times seaven times , for he would have us do the same , which he himselfe doth in pardoning sinners . And he hath set no bounds to his reconciliation , but onely the end of our life ; for as long as we live , if it be to 100. yeares or upward , yet wee are received at any time before death by a most loving Father , if ( after many relapses ) we seriously repent : there is no repentance comes too late ( if it be serious , and from a heart truely contrite and humble ) to receive mercy from GOD. But yet no man ought therefore to abuse the lenity and goodnesse of GOD , and de●erre his repentance from day to day , seeing no man knowes ▪ what houre or day the soule will leave the body , and appeare before the Tribunall of a most lust ludge : but rather all men should be invited and allured to repentance , by this so great and incredible goodnesse of GOD : For if GOD be so gracious towards sinners ( often relapsing ) how great will his favour be to those , who after they have once tasted of it , can never be drawne to be separated from it , notwithstanding any tentations beating against them ? 3. There is also another admirable patience and long suffering of GOD , which he useth in tollerating the offences of godly men : for GOD of his goodnesse hath made us of enemies , his friends , sons of servants , and heires of his Kingdome , being guilty of eternall death : and yet such is our ingratitude , that we daily render evill for good : for if the Apostle said , In many things we offend all , what may wee say ? who stand in so farre a distance from the Apostles perfection ? for wee talke with GOD in our prayers , and presently we are distracted by our imagination with other thoughts , and as it were turne our backs to GOD : What Master would suffer his servants standing before him , and speaking to him , to turne to his fellow servants , as it were in contempt of him , and to talke with them ? What shall I say of idle words ? of vaine thoughts ? of unfruitfull workes ? of excesse in diet , sleepe , apparrell and play ? of our negligence and loose cariage in our holy service to GOD ? of our omission of brotherly correction ? and of innumerable other offences wherein wee daily offend ; and yet our GOD is good and gracious , and of great mercy to all them that call upon him ; he beares with this rudenesse and incivility , and ( as I may so speake ) this foolishnesse of his children , which certainely men would not indure at the hands of men , for he knoweth whereof we are made , and deales with us , as a mother with her little childe , whom she cherisheth and nourisheth though perhaps it strike her . Yet though GOD beare with many of our offences here , because they doe not so breake the bonds of his love , as to deprive us of the right of our inheritance : yet they shall not goe unpunished in the day of judgement , when we shall give an account of every idle word , unlesse we shall in the meane time wash them away by teares of repentance . But to end this point , GOD is mercifull and long suffering , he will not alwaies be chiding , neither keepeth his anger for ever . The height or altitude of Gods mercy comes next in order to be spoken of , which is taken from the cause moving him to be mercifull , which certainly is most high , and exalted above the heavens , according to that in the Psalme , His mercy reacheth to the heavens ; and Mercy shall be set up for ever , thy truth shalt thou establish in the heavens , which mercy of his differs from that of men , in diverse respects . 1 Some men are mercifull to other , because they stand in need of their helpe , and this is the lowest Degree of mercy , because it reflects upon their owne profit and commodity , as to our Dogges , Horses , and other cattell . 2. Others are pittifull for co●sanguinity or friendship , because they are our children , brethren , friends or familiars , to whom we extend our mercy : and this is a Degree a little higher , and begins to have some reason or resemblance of vertue . 3. Lastly , others are mercifull , because they are their neighbours , and ( in that respect ) men , created by the same GOD out of the same mould : and therefore they make no difference whether they be friends or enemies , good or bad , kindred or strangers : but pitty all alike , whom they know to be created after the image of GOD ; and this is the highest Degree that mortalls can reach unto . But GOD hath pitty upon all things , because they are his creatures , and especially upon men , because they are his images , and more specially yet , upon good men , because they are his children , heires of his Kingdome , and coheires with his onely begotten Son. But if thou wilt demaund , why GOD created the World ? why he made man after his owne image ? why he hath justified the wicked , and made them heires of his Kingdome ? nothing at all can be answered , but because he would ; and if thou askest why he would ? nothing can be said , but because he is good : for goodnesse diffuseth and communicateth it selfe willingly . In heaven hath hee established his mercy , and from his highest habitation , ( from the heart of the Father ) hath it descended and filled the earth , The earth is full of the mercy of the LORD , saith the Psalmist . Therefore as he found matter enough in us to deserve punishment , so hee found enough in himselfe to have mercy upon us . Lift up thy selfe then , and with the eyes of thy mind in that high fountaine of mercy , behold that purity , mixt with no intention of his owne profit ; and when thou hearest the Schoolemaster of all men perswading and saying , Be mercifull as your heavenly Father is mercifull , strive as much as thou canst , to have not onely compassion upon thy fellowservants , but be mercifull to them with that pure affection , which our heavenly Father pitties us . If thou remit an injury to a detractor , or malicious accuser , doe it heartily , committing the offence to perpetuall oblivion ; for our Father forgets our offences saith Ezechiel , and Looke how wide the East is from the West , so farre hath he set our sinnes from us ( saith David ) least they should doe us harme any longer . If thou givest almes to a poore man , understand that thou dost rather take then give , because he that giveth to the poore lendeth upon usury to the LORD , as Solomon saith , and therefore give it humbly , and reverently , not as an almes to a poore man , but as a present to a Prince . If thou sufferest any ill , to profit thy necessitous neighbour , consider how farre short thou comest of thy Lord , who gave his life and blood to doe thee good . So it shall come to passe , that without hope of earthly reward , or any itch of vaine glory , and out of the pure and onely love of GOD and thy neighbour , thou shalt be a good proficient in the Schoole of mercy . In the last place , the depth of Gods mercy comes to be considered , and as the height of it shines chiefly in the cause , so the depth seemes to be sought in the effects . Therefore , that mercy which descends onely to words , hath little depth in it , but may rather be called superficiall : and that mercy is to bee reputed more deepe , which relieveth and refresheth those which are in misery , not onely with comfortable words , but reall deeds and benefits : and that the most deep of all other , which helpeth those which are miserable , not onely by speaking and giving , but in suffering and co-assisting in labours and sorrowes . Now our GOD , of whose mercy is neither number nor end , is by all these wayes mercifull to us . 1. For first , hee hath sent comfortable letters , ( his holy Scriptures ) to us as it is said in the Booke of the Maccabees , we have the holy bookes in our hands for our comfort . And not onely doth GOD speake to us , and promise us ayd and protection by his letters , but by the sermons of preachers , who are ambassadours to us for CHRIST in this pilgrimage . I will hearken ( saith David ) what the LORD GOD will say concerning me , for hee shall speake peace unto his people , and to his Saints , that they turne not againe . 2. Againe , the benefits wee receive by Gods mercy in cu●ing our manifold miseries aswell temporall as spirituall are so many , as that they cannot be numbred : for every where he crowneth us with mercy and loving kindnesse , that is , he compasseth us on every side , with the benefits of his mercy . 3. Thirdly , his mercy descended by the mystery of the Incarnation , to labours , sorrow , hunger , thirst , ignominie , repr●●ches , stripes and wounds , to the crosse and death , to redeeme us from all iniquity , and from everlasting death , due to sinne . C●n there be any abysse more 〈◊〉 to which the mercy of God could descend ? yes , there is , for he did not this out of due debt , but of meere grace : He was offered because hee would , saith Esay ; for who compelled the Son of GOD ( who thought it no robbery to bee equall with GOD ) to take on him the forme of a servant , to make himselfe poore for us , that we through his poverty might be made rich : and to humble himselfe to death , even the death of the Crosse , to quicken and exalt us ? certainely it was onely his love that forced him , his onely mercy compelled him . And yet there is another thing more deep , a deeper degree : for in this worke of our salvation , hee would have us communicate and participate in his glory and honour . The Angels song seemed to be a fit division , Glory to GOD in the highest , and peace in earth , the honour to GOD , the profit to men : but the mercy of GOD would have all the profit to be ours , and the honour part his , part ours . 4 Lastly , the mercy of GOD is most profound and deepe towards men , especially good men and fearing GOD , in regard that this mercy exceeds the affection of Father or Mother , then which , upon earth wee finde none greater : Can a woman forget her child ( saith the Prophet Esay ) and not have compassion on the Sonne of her wombe ? though she should forget , yet will I not forget thee , And the Psalmist , Like as a Father pittieth his owne children , even so is the LORD mercifull to them that feare him . And least any should say , that there may be parents found , whose love is sometime changed into hatred , The mercifull goodnesse of the LORD endureth for ever and ever , upon them that feare him : and for the continuance of this his mercy , the Apostle maketh us secure , when he calls GOD The Father of mercies and GOD of all consolation : and therefore hee is not onely a Father of them that feare him , but a most mercifull Father , and most ready to comfort his children : for hee taketh away and easeth them of the miseries of their afflictions and tribulations , which hee judgeth fit to deliver them from , and in that respect shewes himselfe a Father of mercies : and in those miseries which he thinketh not expedient for them , to be taken away , hee endueth them with unspeakeable comfort , whereby they may beare them with ease : and in that regard , hee declares himselfe to bee a GOD of all consolation . Now the Apostle calleth him the GOD of all consolation for two causes . 1. Because GOD knoweth how to comfort his in every kind of tribulation , which certainely the world cannot doe , because it oftimes understands not the cause of the affliction : and therefore it was , that Job called his friends miserable comforters , because they knew not the cause of his disease , and misapplyed the cure . Or else sometimes the tribulation is so great , that no humane comfort can asswage it : but GOD is a most wise and omnipotent Physician , hee can cure any disease ; and therefore the Apostle saith , that he comforteth us in all our tribulation 2. Secondly , GOD is called GOD of all Consolation , because hee knoweth how to comfort us so plentifully , that it is better to suffer tribulation with such comfort , then to want both : as in the case of Martyrdome . Therefore no mervaile if the Apostle said I am filled with comfort , and am exceeding joyous in all our tribulation : and againe , Which comforteth us in all our tribulations , that we may be able to comfort them which are in affliction . And what thinkest thou of this so large , deepe , daily , pure and immense mercy of GOD , who needs none of our goods , and yet out of the abundance of his love , is so sollicitous of his poore servants , as if all his good depended on them ? What thankes therefore wilt thou returne to him ? what canst thou ever doe , to avoyd the staine of ingratitude for such mercy ? at the least endeavour asmuch as thou canst to please him . And because it is written , Bee mercifull as your heavenly Father is mercifull , and Love thine owne soule : begin first carefully to finde out the miseries of thine owne soule ; for the miseries of the body are obvious enough , and there is no need to admonish a man to pittie his body : for if it want meate or drinke but one day , or sleepe but one night , or by chance receive a wound , presently we bewaile the case of it , and seeke remedy for it . But the soule may fast whole weeks without food , or lye languishing with infirmities , or peradventure lye dead , and no body lookes after it , no body hath compassion of it . Therefore visite thy soule often , examine the severall powers of it , whether they be well or not , whether they profit in the knowledge and love of the true good : or on the other side , whether it be ill affected with ignorance , or languish with concupiscences of diverse kinds ; whether the mind be blinded with malice , or the will corrupted with the disease of hate or pride : and if thou findest thy soule in this evillstate , call unto GOD and say , Have mercy upon me ô LORD , for I am weake . Seeke spirituall Physicians , and use remedies in time . Then pitty other poore soules , where of a number perish , and yet CHRIST died for them . O if thou didst but know and well weigh the price of soules , that is , the pretious blood of the Son of GOD ; and withall the exceeding great slaughter of them by the infernall wolves , and roaring Lyons , the Devils : certainely thou couldst not choose but with all thy heart take compassion on them : and labour aswell by prayer to GOD , as by all other meanes to obtaine their deliverance . Lastly , have compassion also upon the corporall necessities of thy neighbour , and that not in word onely , but in workes and truth , remembring alwaies , that Blessed are the mercifull , for they shall obtaine mercy . DEGREE XV. By the Consideration of GODS Justice , compared with a Corporall magnitude . THe Iustice of GOD in holy Scriptures is taken foure wayes . 1. For Vniversall Iustice or Righteousnes , which containes all vertues , and is the same with sanctity or goodnesse , The Lord i● righteous i● all his waies , and holy in all his workes . 2. Secondly , it is taken for Truth or faithfullnes , as in another Psalme , That thou mayest be justified in all thy sayings . 3. Thirdly , for d●stributive Iustice , Iustice in rewards , according to that of St. Paul , A Crowne of righteousnesse is layd up for me , which the Lord the righteous Iudge shall give me at that day . 4. For revenging Iustice . Iustice punishing offences ; as it is in another Psalme , Vpon the ungodly he shall raine snares , fire and brimstone , storme and tempest , this shal be their portion to drinke . The greatnesse therefore of this divine Iustice will appeare the better , if we consider the latitude of universall Iustice : the length of it , that is , his truth and faithfulnes ; the height of it , in Gods distributing rewards in heaven : the depth of it , in scourging the wicked with eterna●l punishments in hell . To begin with the latitude . That is said to be universall Iustice or Righteousnesse in men , which disposeth a man to carry himselfe in all his dealings , according to all Lawes : and by that , hath in him all vertues , aswell theologicall as morall . But there is one vertue above the rest , which containeth all other vertues , and commands and rules the acts of them , directing them to the last end , and this is called love ; which vertue , although in it selfe it be but particular , and but one of the Theologicall vertues , yet it may be truly called universall , for it disposeth a man to behave himselfe well , both to God and towards his neighbour , and thereby fulfilleth the whole Lawe ; for so speaketh the Apostle , Love doth not evill to his neighbour : therefore is Love the fullfilling of the Lawe : and he that loveth another , hath fulfilled the Law. And therefore St. Angustine saith , Love begun , is Righteousnes begun : Love increased , is Righteousnesse increased . Great Love is great Righteousnes : perfect Love is perfect Righteousnes . Now in GOD are all vertues which presuppose no imperfection : and instead of those which presuppose imperfection , there is some what far better and more excellent : where by it is , that no goodnesse is wanting to him , but rather ●o great and infinite goodnes and holines , as that he may be justly stiled , onely good , onely holy . And therefore it cannot be ●aid that there is faith in GOD ( a ●heologicall vertue ) because 〈◊〉 is the evidence of things which are not seene : but GOD seeth all things : neither may Hope be said to be in GOD , for hope is an expectation of things to come , and that which is seen is not hope : but GOD expecteth nothing , because he enjoyeth all things from eternity . Repentance for sinne is not in God , because God cannot sinne . Humility is not in God , because this vertue keepeth a man backe , least he vainely ascend above himselfe , and causeth him to keepe his own station : but God hath nothing above himselfe to ascend unto , being the most high . But most ample love , and almost infinite and immense is in God , for he loveth himselfe with infinite love , because hee onely perfectly knoweth infinite goodnes , which is his owne essence : he also loveth all his creatures , Thou lovest all things which are , and hatest nothing that thou hast made , saith the Wiseman : for God knoweth by his wisedome to sever evill from good , that is , defect from nature , even in Devils , and the worst of men : and nature hee loves , because he made it , defect he hateth , because he made it not . Lastly , love is so true in God , as that he would be called by that name ; God is love saith St. Iohn . But our love compared with his , is most streight and little . There are very many things which we love not , because we know them not : many of those things also which we know , we love not , because we easily discerne not good from evill in them : and we love not many good things well , and in that regard with true love , because we are evil our selves , and rather leane to concupiscence , then to love . And we love God but with an unperfect love ; not onely because we love him not so much as his goodnes deservs ( to which measure or perfection of love , the Angels themselves attaine not ) but also because we love him lesse then we should , and lesse also then we might , if we would give our selves more carefully and diligently to prayer and meditation . This verture of love is accompanied in GOD with many other vertues , as with singular magnificence , liberality overflowing , goodnes , humanity , patience , long suffering , more then fatherly gentlenes , truth & faithfulnes never failing , mercy filling heaven and earth , most upright justice and impartiall : lastly , most pure holines , and so cleare , that the Starres are not cleane in his sight , and the Cherubims astonished at it , cry Holy , holy , holy , Lord God of Sabaoth . Oh that thou wouldst consider this seriously , with what feare and trembling wouldst thou performe thy prayers and praises to him ? But to proceed to the rest . The longitude of the divine Justice consists in truth and faithfulnes . Of his faithfulnes wee read in diverse places of Scriptures , Thy faithfulnes reacheth to the clouds saith the Psalmist , and Faithfulnes is the girdle of his reynes , saith the Prophet Esay . Great is thy faithfulnes saith Jeremy God is faithfull saith the Apostle in diverse places : He abide the faithfull , and He is faithfull that promised . He is faithfull and just saith St. Iohn , and King David , God is righteous or faithfull in all his waies : that is , the promises of God pronounced by the mouthes of his Prophets many ages since , never shall , never were voyd , or of no effect , but are more sure and stable then heaven and earth , for so saith our Saviour , Heaven and Earth shall passe ▪ but my words shall not passe : and It is more easie that Heaven and Earth should passe away , then tha● one title of the Law should fall away ; where our Saviour understands by the Law , the truth not onely of his commandements but of his promises ; for whatsoever God hath commanded , are either to be kept , or those to be punished that breake them : and what he hath promised , are established with everlasting stability : The word of our God shall stand for ever saith the Prophet Esay ; and the Apostle , God is true and every man a lyar , and againe , It is impossible for God to lye ; the reason of which speech is , because he can neither be deceived , being wisedome , nor deceive being goodnesse , nor faile , being omnipotence . But Men , although wise , good and mighty , may be deceived , and deceive : because they neither know all things , nor can performe all things which they can ; for though they be good when they promise , a while after , they may become evill , and not willing to performe their promises . Wherefore if thou be wise , put thy confidence in God alone , cleave onely to him , and cast all thy care on him alone ; Walke humbly and carefully with God , and he wil be carefull of thee ; take heed that thou offend not his justice , and his mercy will ever protect thee , neither shalt thou need to feare what the Devill or man can do against thee . The altitude or height of Gods Iustice is seene in the retribution of the heavenly reward , which hee as supreme Iudge hath prepared for those which live well and godly ; and we shall soone know what the height of this Iustice is . 1 If we compare the Iudge God , with men Iudges . 2 If we compare reward with reward , that is , the reward which God gives , with that which men usually give . 1. Men Iudges , and Princes too , have many lets or hinderāces from fully rewarding those which serve them : For first either they cannot , for want of sufficient meanes to reward every ones deserts : 2. Or either they know not the merits of their followers , or cannot justly value them : 3. Or out of the wickednesse and covetousnesse of mind , or some other perverse affection , they will not duely reward them which deserve : 4. or lastly , either they which should give , or they which should receive their rewards , are prevented by death from giving or taking : But God gives to all good men , not onely according to their desers , but above them ; for what more meane desert can be imagined , then to give a cup of cold water to a thirsty soule ? yet GOD hath promised that this small worke of mercy shall not loose its reward : and the largenesse of the reward S. Luke describeth , Good measure , pressed downe , shaken together . 1 Nor is there any danger , that GOD will not be of ability to performe with us , being Lord of all things , and can by a word speaking increase and multiply all things infinitely . 2 Neither is it to be feared , that GOD should be deceived in the number or value of our deserts , being the most wise , and all things lying open to his eyes , and he searching the reynes and hear●s of his well doing servants , and understands , with what minde , intent , fervor and diligence they have done any thing . 3 Neither may any suspect , that GOD hath any evill meaning to defraude his poore servants and children of their just reward , being faithfull in all his words . 4 Lastly , he cannot dye , being immortall , and all things live to him , so that there is no danger , that any shall be prevented or hindered by any meanes from receiving their due rewards : and therefore in all these respects , it is most safe to transact with GOD , as amost just Judge , and a dangerous and foolish thing , to put any confidence in man , or to expect from them , any just recompence for our paines and labour . 2. Let us now compare rewards with rewards , divine with humane , heavenly with earthly ; and I would demand what it is that men can retribute to those , who all their lives long labour for them , breaking many nights sleepe , and putting their lives in danger for them ? O the blindnesse of men ! what can men repay , but small , base , transi●●ry , and things of small continuance ? But GOD giveth , great , sublime and eternall things , and yet those are much hunted after , and these despised . St. Chrysostome compares Palaces , Cities , and the Kingdomes of this world , which worldlings so much admire , to those brittle fabriques , which children make of chalke or clay , which being made by them with much labour , are derided by those of elder growth , and are spoiled with the kicke of a mans foot : and so are all those great & stately Palaces , Towers , Castles and Kingdomes , but cotages of lome , in respect of the celestiall and eternall and derided by the Angels , and easily subverted by our heavenly Father ; whereby we may understand , that all earthly things are altogether vaine and transitory : which although there be but few , who now consider it , yet all of us at the last day , shall fully understand how little they have profited us : and St. Hilary confirmes this , when he saith , The day of judgement will discover how vaine , and how little worth all these things have beene . But let us more narrowly looke and consider , what manner of rewards Gods are , which are so sleighted of most men in respect of these petty earthly recompences . I First , in that heavenly Kingdome , there shal be all the good things which may be desired ; for they which shall inherit that Kingdome shall be blessed : and blessednesse is a perfect accumulation of all good things heaped together . There shall be all the good things of the mind , Wisedome and vertues : of the body , beauty , health and strength : externall good , riches , pleasure and honour . Lastly , all these shall be in full perfection and eminencie . For GOD who shewed his power in the creation of the World of nothing : and his wisedome in governing and providence : and his love and goodnes in the redemption of mankinde , by the mystery of the incarnation and passion of his Son : will then manifest the magnificence of his glory , and the munificence of his bounty , in the distribution of rewards , prizes and crownes to those , who have triumphed here over their enemy the Devill . And this wisedome shall not be a speculation of the divinity in things created , but the very open vision of the essence of God , the cause of all causes , and of himselfe the chiefe truth , by which most resplendent sight , the soules of the Saints shall shine with so cleare a light , as that St. John speaking of that future glory saith , We shal be like him , because we shall see him as he is . From this excellent wisedome shall proceede love so ardent , as that adhering alwaies to that chiefe good , it neither will nor can beseparated from it . So that the whole soule , and all the powers of it shall ever remaine in this excellent state and condition . The body shall shine as the Sunne , as our Saviour speakes , and that shall be its beauty : the health of it shal be immortality : the strength , impassibility : lastly the body , which is now a creature , shall then be spirituall , that is , obedient to the command of the spirit , so that it shall surpasse the winds in agility , and pierce even walls with its subtilty . The riches of it shall be , to want nothing , as also to possesse all things in and with God , for he shall make him ruler over all his goods . What shall I say of pleasure ? seeing it is said , They shal be satisfied with the plenteousnes of thy house , and thou shalt give them drinke of thy pleasures as out of theriver : now what mind can conceive the delight of enjoying the chiefe happinesse ? of seeing beauty it selfe ? of tasting pleasure it selfe ? of entring into the joy of our Lord , that is , being made partakers of his pleasure , which makes him happy ? Now the honour and glory of the Saints exceeds all that can be spoken : for in the Theatre and view of the whole world , of all men and Angels , shall the Saints be praysed and crowned by GOD himselfe , which exceeds all honour , and shall be placed in Christs throne , as partakers , or partners of his Kingdome : for so we read in the Revelation , To him that overcometh will I grant to sit with me in my throne , even as I overcame , and sit with my Father in his throne . And if to all these we will adde eternity as an unspeakeable seasoning and relish to them , who then can conceive the greatnesse of this heavenly happinesse ? and all this , which we cannot conceive by thought , we shall finde to be true , by possessing , if by our sober , just and godly life , we shall attaine to that blessed Countrey : for certainely , those good things shall endure for ever , which the servants of GOD by his grace shall procure , with a little labour here . What sayest thou then ? hadst thou rather please thy selfe with children , in framing these little buildings of lome , then to strive to get possession of an everlasting Kingdome ? art thou better contented to delight thy selfe with the pleasures of beasts , ( which is horrible to thinke ) then to enjoy the ineffable joyes which the Angels ? GOD by his mercy forbid , rather pray to GOD , to give thee his feare , and that the obedience of his Law may be more sweet unto thee then the honey and the honey combe , and that crucifying the flesh with the concupiscences thereof , thou mayst aspire to the spirituall and everlasting delights of his Paradise : and pray to him , to give thee grace , to follow the steps of thy Saviour Christ , who was meeke and lowly in heart , Who when he was reviled , reviled not againe , when he suffered he threatned not ; and that he would give thee grace , to live soberly , justly and piously in this present world , that thou mayst with some boldnesse expect and wayt for that blessed hope , even the coming of the glory of the great GOD , and of our Saviour the Lord Iesus Christ . It remayneth , that we consider the justice which GOD executeth , in punishing sinners , in the 〈◊〉 a●yss● of hell : which if we will doe seriously , we shall understand that to be very true which the Apostle tells us , It is a fearefull thing to fall into the hands of the living God. For to ( follow the order which we held in his rewarding justice ) GOD the just Iudge punisheth the very least offences , such as every idle word , as we reade in the Gospell , Of every idle word that men shall speake , they shall give account thereof at the day of judgement . Now , there are many faults which men punish not , either because the offenders make resistance , or escape by flight ; or because they are ignorant of the committing of them , and want sufficient proofes to convict the malefactors : or because they are corrupted with bribes , or favour , so that they will not punish them : or else they themselves are as wicked as the offenders , and so connive at them : But GOD is omnipotent , so that no man can withstand him : and is omnipresent , so that none can be hid from him , Whither shall I goe ( saith David ) from thy spirit , or whither shall I goe from thy presence ? If I climbe up into heaven thou art there , if I goe downe to hell , thou art there also . Againe , GOD is most wise , and knoweth all things , even in the most secret and inward corners of the heart : neither stands he in need of witnesses to prove the faults of men , when their owne consciences are instead of a thousand witnesses to him . Lastly , no bribes nor favours can corrupt his justice , because hee needs none of our goods , nor feareth our favour or displeasure . It remaines then , that there is no sinne , neither great nor little , grievous nor light , that can escape the revenging justice of GOD , unlesse it be washed away before by repentance : for by how much the more plentifull his mercy is towards us now in pardoning , by so much the more rigid and severe will his justice be after this life in revenging . Of this time of repentance the Prophet Esay speaketh , In an acceptable time I have heard thee , and in a day of salvation I have helped thee , which the Apostle thus expounds , Behold now is the accepted time , behold now the day of salvation . And of the other time , after this life , the Prophet Zephaniah speakes thus , That day is a day of wrath , a day of trouble and heavinesse , a day of destruction and desolation , a day of obscurity and darknesse , a day of clouds and blacknesse . And not onely shall all sinnes be punished , but they shall be punished with horrible torments , which wil be so great , as scarce any man can imagine : for as the eye hath not seene , nor the eare hath not heard , nor hath it entred into mans heart , what the LORD hath prepared for them which love him : so likewise hath not the eye seen , nor the eare heard , nor hath it entred into mans heart , what GOD hath prepared for them which hate him : for the miseries of sinners in hell shall be great , 〈◊〉 , and pure , that is not tempered with any comfort , and ( which infinitely addes to their misery ) they shal be for 〈…〉 shall I say be many , beca●●e every power of the soule , and every sense of the body shall have their severall tormentors : weigh well the words of the chiefe Iudges sentence in the Gospell , 〈◊〉 from me ye cursed into everl●sti●● fir● . [ Depart ] ( saith he ) that is , separate your selves from the society and company of the blessed , deprived for ever of the vis●●n and sight of GOD , which is the chiefest and most essentiall happinesse , and the last end for which ye were created , [ Ye cursed ] that is , hope not hence forth for any kind of blessi●● , for ye shall be deprived of all spring or growth of grace , of all hope of salvation ; the water of wisedome shall no more raine upon you , nor the 〈◊〉 of good inspiratio●● the 〈◊〉 of heavenly light 〈◊〉 no more shi●e upon you : 〈…〉 of repentance shall bud 〈…〉 more in you , nor the 〈◊〉 of 〈◊〉 , nor the fruit of good w●rkes shall not grow in you , for the Sun of my favour shall rise no more upon you hereafter : you shall not onely want spirituall good things but corporall : nor eternall onely , but temporall : you shall injoy neither riches , delights nor solace , but ye shall be like the figgetree , which being cursed by me , dryed up immediately . [ Into fire ] that is , into a f●●nace of burning and unquenchable fire , which shall take hold of all your members , and torture them with unspeakable paines . [ Everlasting ] that is , into a fire which needs no supply of fewel to make it burn ever , but is kept burning at the appointment of the omnipotent GOD , that as your sinne will never be blotted out , so your punishment shall never be ended : and therefore the Prophet Esay most justly demandeth , Who shall dwell with the devouring fire , who shall dwell with the everlasting burnings ? as if he should say , no man shal be able to beare them patiently ; but though they be impatient and desperate , beare them they shall , and he addes , Their w●rme shall not dye , neither shall their fire bee quenched , which words our Saviour diverse times repeats in S. Marks Gospell , for there shal be added to the t●rments of fire , the worme of conscience , and of remembrance of this time , wherein the wicked might ( with a little labour if they had beene willing ) have escaped their punishment , and have injoyed everlasting comfort . And least any should imagine , that the damned by changing of place , may receive any ease , heare what our Saviour saith , Binde him hand and foot , and cast him into utter darkenesse : there shal be weeping and gnashing of teeth . Therefore , those miserable creatures being bound hands and feet in everlasting bonds , shall lye for ever deprived of the light of the Sun , Moone and Starres , boyling in the heate of fire , weeping and mourning , and gnashing their teeth for madnesse and desperation . And they which are cast into this horrible and disconsolate place , shall not onely suffer the intollerable paines of hell , but all kind of penury and want , together with shame , ignominie and confusion ; for in a moment of time , they shall loose their possessions and riches , and bee brought to such want , that they shall beg with the glutton in the Gospell one drop of cold water , and shall not obtaine it . And these proud and high minded men , which in this life were impatient of any injury , and prefer'd their honour before all other things , shall in the presence of all men and Angels ( a greater never was or will be ) see all their offen●●● openly revealed , though they were committed in darknesse , or though they were hid in secret 〈◊〉 of their hearts ; for ●s ●he Apostle saith , When the LORD shall come , who will lighten things that are hid in darknesse , and make the counsels of the heart manifest , and then shall every man have praise of GOD : and without doubt , every wicked man shall 〈◊〉 dispraise and condemnation : and so great shal be the rebuke and confusion of wicked men in that assembly , that St. Bernard is confident , that this wil be the most grievous punishment of all others , especially to hypocrites , and proud men , who accounted honour their GOD or Idol in this World. But if these fore-mentioned losses , pains and shame , might either have an end , or some kind of comfort mingled with them , as the miseries of this life have , they might in some sort be accounted more tollerable . Now since it is without all doubt most certaine , that as the happinesse of the blessed is to continue for ever , without mixture of misery , so the unhappinesse of the damned shall for ever be without any temper or mixture of comfort : they must necessarily be accounted blind and foolish , that labour not with all their might and strength to come to the Kingdome of heaven and heavenly blessednesse , through all tribulatious and perills , infamie and death , all which the Apostle calls , but light and momentanie . And if any should happily mervaile , why a most mercifull GOD hath appointed so sharpe and lasting punishments for the sins of men which quickly passe away , and seeme not so grievous , let him heare St. Augustine , whosoever thinkes this condemnation too much or too unjust , cannot measure how great the iniquity was in sinning , when there was such a facility not to have sinned : and againe , Who can sufficiently declare , how great a sinne it may be , not to obey in an easie matter , and in the command of such a power , and so great a punishment terrifying ? this he speakes of Adams sinne , but there is the same reason for all sinnes : for if we will weigh with just balances , we shall finde that all sinnes and offences are most grievous in three respects . 1. First , it is a fearefull thing that the creature should not obey the Creator , confidering the dignity of the Creator , is infinitely distant from the basenesse of the creature . 2. If the commands of the Creator were heavy and hard , yet the creature is bound to obey them ; but his Commandements are not grievous saith St. John : and our Saviour saith , that his yoke is easie and his burden light : how great an offence is it then that the wormes of the earth should not obey their Creator in so easie a matter ? 3. If GOD had not threatned sinners with the punishment of everlasting death , man perhaps might have covered his sinne with excuse : but since GOD , by his Prophets and Apostles hath so perspicuously denounced everlasting punishment for sinne , who can excuse the contumacie of offendors ? 4. Lastly , if the faults of the damned were not eternall , we might mervaile , why the punishment of sinne should be everlasting . But , forasmuch as the obstinacie of the damned is eternall , why doe we mervaile , though their punishment be eternall ? And this obstinate will in evill , which shall be common with the damned and the Devils , this perverse and averse will from GOD , which will ever remaine immoveable and firme with them , causeth just and holy men to abhorre sinne more then hell . Edmer the English man writeth thus of Anselme , My conscience beares me witnesse , I lye not , I have often heard him professe , that if he should see on this side the horrour of sinne , and on that side the paine of hell , and that of necessity he must be plunged in one of them : he had rather choose hell then sinne . Another thing he was woont to say , no lesse wonderfull , That he had rather be in hell pure from sinne and innocent , then reigne in heaven defiled with the spot or staine of sinne . If this holy man so spake , and thought , because ( being enlightned by GOD ) he knew , that the grievousnesse of sinne was greater then the paines of hell : how much more GOD , who searcheth the wickednesse , filthinesse and perversitie of sinne to the bottome , and will most justly punish and judge it , to be most worthy of that punishment , which he hath appointed for it from eternity ? Therefore be not deceived , erre not , be not like to those who professe themselves to know GOD , but deny him by their workes : for many have saith , but in habit , not in act , like a sword hidden in a scabbard . If they would beleeve in act , and by beleeving would seriously consider , that GOD is faithfull and just , and without doubt hath prepared grievous torments for the wicked , never to have end , nor to be tempered or qualified with any comforts : it could not be , that they should consume their time as they do , drinking iniquity like water , that is , so easily , so without feare , yea with much pleasure and delight , without any reluctancie , as if there were a reward , not a punishment due to sinnes and sinners . But let us all beleeve most assuredly , and by beleeving seriously consider , that GOD in this life is a Father of mercies , and ready to pardon the sinnes of all truly penitent : and withall , that the same GOD after this life , wil be altogether a GOD of vengeance , and will inflict that punishment upon unrepentant and obstinate sinners , which he hath prepared , and commanded to be preached and foretold by his Prophets and Apostles , and left upon record in writing for the information of posterity . For so it will come to passe , that by feare of intollerable paines , and the hope of great rewards , ( as lifted up by two wings ) we shall securely passe and escape the perills of this life , and come and attaine to rest and life eternall , and that through the merits of our Lord and onely Saviour Iesus Christ , Amen . The end of the Booke . A TABLE OF the Degrees , or Ascents to God-ward . 1 BY the Consideration of Man , fol. 1. 2 By the Consideration of the Greater World , fol. 29. 3 By the Consideration of the Earth , fol. 55. 4 By the Consideration of Water , especially of Rivers and Fountaines , fol. 77. 5 By the Consideration of the Ayre , fol. 107. 6 By the Consideration of Fire , fol. 127. 7 By the Consideration of Heaven , the Sun , Moone and Starres , fol. 157. 8 By the Consideration of the reasonable soule of Man. fo . 185. 9 By the Consideration of Angels , fol. 213. 10 By the Consideration of the Essence of GOD , fol. 239. 11 By the Consideration of the greatnes of Gods power , f. 272. 12 By the Consideration of the greatnesse of the Speculative or Contemplative Wisedome of GOD , fol. 297. 13 By the Consideration of the Practicall or Operating Wisedome of GOD , fol. 315. 14 By the Consideration of the Mercy of GOD , fol. 358. 15 By the Consideration of GODS Iustice , fol. 385. FINIS . July 31. 1637. Perlegi librum hunc cui Titulus est ( IACOBS LADDER ) nec in eo quicquam reperio quò minùs cum utilitate publica imprimatur . SA . BAKER . Notes, typically marginal, from the original text Notes for div A08025-e410 Psal . 49. 20. Iob. 35. Iob 5. 14. 12. 25. Es . 59. 10. Act. 1. 11 Ex. 19. 21 1. 1 Chro. 16. 11. 22. 19. Am 5. 4. 6. 2. 1 Chro. 28. 9. 3. 2 Chro. 20. 3. 30. 18. 34. 3. Ps . 27. 9 16. 9 4. Deut. 4. 29. &c. Ps . 9 10. 69. 33. Esay 45. 19. La. 3. 25. 5. Acts 17. 1. 2 Chro. 19. 3. 〈◊〉 27 , 6. 1 Chro. 15. 13. 2. Sap. 1. 1. Mat. 5. 8. Ephes . 5. 5. 3. I am . 4. 6. 1 Chro. 13. 9. 4. Eccle. 25. 11. Ps . 14. 1. 5. Esay 55. 6. Iob. 33. 26. Ps . 63. 1. Psa . 78. 9. Esay 43. 8. Lam. 4. 14. Deut. 28. 29. Psal . 135. 15. 1. Eccles . 3. 11. 2 Cor. 4. 4. Ephes . 6. 12. 2 Tim. 4. 10. 1 Iohn 2. 15. Tob. 2. 10. Phil. 3. 8. Esay 59. 10. Ps . 38. 10 2. Esay 5. 3. 4. Ier. 5. 23. 1 Kings 14. 4. verse 21. Mat. 13. 14 , 15. Ephes . 4. 18. 5. Luke 12. 15. Ps . 30. 6. 6. 2 Kings 6. 20. Eph. 1. 18 Es . 42. 18 Num. 24 4. 10. 1. 18. Exod. 33 20. 1 Cor. 13 12. Ps . 77. 5 Sap. 13. 1. 1 Cor. 9. 20. 1 Cor. 13 Notes for div A08025-e8970 Act. 17. 28. 1 Pet. 3. 7. Heb. 1. 3 1 Tim. 6. 16. 2 Cor. 3. ● : Cant. 1. 3 Ps . 16. 9. Ps . 69. 33 Ps . 105. 4 Lam. 3. 25. Esay 55. 6. Sap. 1. 1. Deut. 4. 29. Ps . 84. 7. 2 Cor. 12 4. Sap. 13. 5. Ro. 1. 20. Eze. 40. Ps . 120. &c. Notes for div A08025-e10220 Deut. 4. 9. 1. Deut. 32. 6. Iob 10. 11. Ps . 119. 41. 139. 4. 2 Mac. 7. 22 , 23. Mat. 23. 9. 9 Conf. 6 Ps . 119. 94. 2. 3. Gen 3. 19. 18. 27. 1. 1. 1 Cor. 4. 7. Gal. 6. 3. Lib. 3. ad Quirinū . 1 Cor. 1. 31. 2 Cor. 10. 17. Phil. 2. 6 , 7 , 8. Math. 11. 29. Iam. 4. 6. 3. Gen. 1. 26. Io. 4. ●4 . Homil. in exam . 10. 1 Io. 1. 5. Es . 6. 3. Lev. 11. 4. 4 Mat. 5. 48. 1. Sap. 7. 10 11. 2. De na . et gra . c. 70. Rom. 13. 10. 1 Io. 2. 5. Ps . 42. 20. 2 Cor. 5. 7. 4. 1 Io. 3. 2. Mat. 25. 21. Luke 22. 29. 2. Math. 4. 10. Ps . 86. 5. Math. 11. 30. 22. 37. Ps . 19. 10. Ia. 1. 12. 1 Cor. 2. 9. Es 64. 4. Orat. 2. in Pasch . 1. Ecclus. 1. 2. Es . 40. 12. 2 Chr. 6. 18. 2. Ecclus. 1. 2. Psa . 107. 38. Ge. 15. 5. 22. 7. Dan. 7. 10. Sap. 14. 10. Tit. 1. 2. 2 Cor. 7. 4. 1 Cor. 15. 41. Rom. 11. 33. Mat. 5. 8. 1 Cor. 13 12. 1 10. 3. 2. 1 Cor. 15 28. Ps . 37. 4. 11. 2 Cor. 7. 4. Ps . 94. 19. Mat. 7. 16. Apoc. 18. 21. Iam. 3. 5. Exo. 15. 11 ▪ Ps . 136. 4 1 Tim. 6. 15. Ion. 2. Dan. 5. Marke 4. Es . 40. 17 Ro. 8. 31. 1 Pet. 5. 6. Heb. 10. 31. Ps . 92. 4. Ecclus 9. 8. Sap. 13. 3. Ps . 42. 2. 2 Cor. 5. 6. Ps . 116. 9. Gen. 17. 1. Psa . 115. 16. 1. Ps . 93. 2. 104. 5. 2. Ge. 1. 29. 3. 1. 1 Reg. 4. 21. 26. 9. 28. 10. ●● . 27. 11. 3. Ecc. 2. 11 Ps●l . 73. 24. 25. Ps . 18. 2. Sap. 5. 6. 7. 8. 9. 2. Mat. 7. 24. Ephes . 3. 18. Rom. 8. 35. Ephe. 6. 12. Rom. 8. 38 , 39. Ps . 104. 14. 27. 28. Mat. 6. 26. Act. 14. 17. Ge. 1. 11. Dan. 3. 76. 1 10. 4. 7. Ga. 5. 19. 3. Agg. 2. 8. Apoc. 21. 18. 19. 21. Mat. 19. 21. Luke 12. 33. Es . 66. 24 Mar 9 ▪ 46 Luke 12. 15. Iam. 5. 1 , 2 , 3. Ps . 144. 15. 1. Ps . 51. 7. Es . 43. 25 Luke 5. 21. 10. 7. 38. Ezec. 36. 25 Ps . 51. 7. Es . 1. 18. Lib. de pr. SS . cap. 8. Ps . 68. 9. L. 9. Conf. c. 1. Io. 4. 13 , 14 Eccl. 1. 8. 4 Act. 4. 32. 10. 17. 20. 22. 23. Eph. 43. 4. 1 Cor. 10. 3. 4. 6. 17. 5 Io. 4. 14. Luc 11. 13. Io. 17. 4. Phil. 2. 8. Ps . 51. 10. 11. 12. a Ps . 35. 9. b Eccl. 1. 5. c Ier. 2. 13. Exo. 3. 14. Act. 17. 28. 1 Tim. 1. 17. 6. 16. Heb. 1. 3. Luc 6. 35. 2 2 Macc. 8. 3 Ps . 104. 29. 10. 5. 26 ▪ N●mb . 14. 28. Jer. 2. 13. Mal. 3. 6. Num. 23. 19. Ecclus. 1. 5. Rom. 16. 27. Col. 2. 3. Io. 14. 21. Iohn 14. 21. 24. Iob 28. 28. 1. Luke 18. 1. Luke 21. 36. 1 Pet. 4. 7 Luke 11. 9. 10. 13. Psa . 119. 135. 1 Io. 3. 1. 2 Cor. 11 28. Phil. 3. 20. Gala. 2. 20. 2. 3. 1 Cor. 9. 22. Es . 12 4. Gen. 3. 9. 10. 11. Sap. 10. 1. Ezec. 18. 23. Ier. 3. 1. Eze. 33. 10 , 11. Ps . 103. 11. 13. 17. Ps . 34. 8. 73. 1. Es . 49. 15 Lam. 3. 25. 2 Cor. 1. 3 , 4. Li. 2. de voc . gent. c. 26. Eph. 5. 1. 2. Deut. 4. 24. 5. 25. Hebr. 12. 29. Exo. 3. 2. 19. 18. Act. 2. 3. 1 Cor. 3. 12. Sap. 14. 9. Ps . 5. 5. Morael . li. 32 ▪ c. 24. Phil. 2. 6. 7. 2 Cor. 8. 9. Lu. 958. 1 Pet. 2. 23. Phil. 2. 8. Mat. 12. 36. Ps . 19. 7. 2 Cor. 6. 14. Ecclus. 21. 2. 2. Conc. 2. in Ps . 70. Mat. 5. 19 Ecclus. 26. 15. Esa . 56. 5. 5. De S. Virginit . cc. 24. 25. Io. 15. 13. Dan. 12. 3 Apoc. 14. 3. 4 , Mat. 25. 34. Mat. 10. 42. Luc. 18. 41. Psal . 118. 18. 3. 1 Ephes . 4. 18. Math. 15. 14. 23 16. Lu. 6. 39. Esay 42. 18. 16. Sap. 5. 6. 1 Io. 1. 5. 9. 11. Sap. 2. 21. Ps . 18. 28. 36. 9. L. 10. conf . c. 77. Io , 8. 32. Ps . 116. 14. Phil. 4. 13. Act. 2. Ecclus. 48. 1. 1 Ioh. 4. 18. 1 Cor. 13. 7. Phil. 4. 13. 3. Li. 1. cap 2 Luke 7. Lu. 7. 47. 4. Ps . 4. 2. S●p 9. 15. Ecclus. 40. 1. 5. Phil. 3. 20. Ps . ●●9 32. Luke ●● 49. Cant. 1. 3 Ps . 864. Ps . 19. 1. 5. 6. 8. 3. 1. Ecclus. 43. 2. Ier. 23. 24 2 Chr. 2. 6. 1 Io. 1. 5. Mat. 25. 21. Ia. 1. 17. 1 Tim. 6. 17. Apoc. 14. Col. 3. 1. Col. 1. 3. 4. Epl. ad 1a . 19. c. 4. 46 Mat. 17. 4. Ge. 1. 16. Ps . 136. 9 Apoc. 21. 25. 2 Cor. 5. 7. 2 Pet. 1 19. 2 Cor. 12 4. 2 Co. 7. 4 Rom 7. ●3 . 24. 2 Cor. 1. 8. Hom. 8. in Mat. Ecclus. 43. 9. 10. Baruch ▪ 3 33. 34. 1. Gen. 2. 7. Tob. 3. 6. Eccles . 12 7. 10. 4. 24. 2. 2 Tim. 6. 16. 3. Io. 1. 9. Ps . 4. 7. 32. 10. Heb. 4. 13. 1 Cor. 8. 1. 4. Ia. 4. 12. Prov. 8. 15. 1 Tim. 1. 5. 5. 6. Ro. 7. 19. conf . l. 8. c. 9. Ps . 115. 3. Ro. 9. 19. 8. 21. Ps . 103. 3 5. 27. 11. 70. 6. 7. 1 Io ▪ 4. 16 8. 2 Chr. 6. 18. 9. Ps . 8 5. Ps . 8. 2. Eccles . 1. 8. 3. 11. Mat. 18. 10. Luke 20. 36. Dan. 14. 2 Reg. 19 35. Gen. 18. 4. 5. 19. 2. Tob. 12 19. Ro. 16. ult Ps . 115. 16. Mat. 24. 36. Luke 15. 7. 10. Phil. 3. 21 1 Cor. 15 44. Io. 14. 2. 3 17. 24. Io. 20. 26 Luke 24. 36. 1 Pet. 2. 21. L. 12. de Civ . Dei , 6 ▪ 9. Ro. 5. 12. 2 Cor. 5. 7. Gen. 10. 2. 3. Esa ▪ 6. 1. 2. 3. Ps . 2. 11. Tob. 11. 12. 15. Apoc. 8. 3. Luke 11. 9. Io. 16. 23. Mat. 6. 6. H●b . 1. 14. Gen. 18. Dan. 9. Luke 1. 2. Io. 20. Act. 1. Ps . 91. 11. Mat. 18. 10. Dan. 10. Apoc. 2. & 3. 2 Cor. 4. 18. Gen. 19. 29. Exo. 12. 29. 2 Reg. 19 35. Mat. 13. 49. 50. Ps . 47. 2. Eph. 3. 18 Ep. 120. c. 6. 1. Mat. 25 ▪ 23. Ier. 23. 29. Ps . 139. 7 Heb. 1. 3. Ps . 85. 8. 1 Io. 4. Esay 6. 4. Ps . 8. 1. Ecclus. 42. 16. Ps . 148. Dan. 3. Ps . 90. 2. 2. Ps . 102. 27. 1 Tim. 1. 17. Ps . 90. 6. 3. Ps . 83. 18. Esay 19. 19. Luke . 10 18. Pro. 16. 4. Esay 6. 1. Gen. 18 25. Ps . 82. 1. Ia. 4. 12. Ps . 50. 6. 75. 8. Esay 33. 23. 1 Tim. 6. 15. Ps . 95. 3. 76. 12. Mal. 1 , 6. Esay 66. 2. Ps . 138. 6. Luke 16. Mat. 11. 29. 2. Ps . 99. 1. 1 Sam. 4. 4. Esay 66. 1 Ps . 11. 4. 115. 16. Serm. 23. Serm. sup . Cantr . Pro. 8. 31 Io. 16. 22. Heb. 1. 3. Act. 17. 28. 1 Reg. 8. 27. Ps . 18. 11 Es . 45. 15. L. conf . c. 10. l. 10. c. 6. Mat. 5. 8. 1 Cor. 13. 12. 1 Io. 3. 2. Ps . 42. 3. Ps . 84. 7. Io. 1. 3. 10. Ro. 11. 36. Luke 1. 37. Mat. 19. 26. 2 Pet 3. 10. 2 Mac. 8. 18. Exo. 15. 11. 2. Heb. 1. 3. 3. Ps . 8. 3. Tract . 24. in Joan. Ios . 10 ▪ 11. 14. 12. Gen. 21. 12. Mat. 27. 4. Epl. 57. ad Dardanū . Iob. 38. 4 5 , 6 , 7. Gen. 1. Gen. 1. 6. Hom. 4. in Gen. Gen. 1. 11. Gen ▪ 1 14. 20. Ps . 148. 5. Heb. 10. 31. Ezek. 33. 11. Mat. 4. 17 2 Cor. 5. 20. Luke 15. Mat. 19. 17. Aug , in ps . 56. 2 Cor. 13 1. Serm. 16. de Pass . Dom. Es . 40. 4. Mat. 11. 30. 1 Io. 5. 3. R. o. 16 , 27 1. Iob. 14. 6 Ps . 33. 14 Mat. 10. 30. Ecclus. 1. 2. Mat. 12. 36. Li. 12. c. 1. de civ . dei . Epl. 109. Li. de virg Gen. 17. 1. 2. Ps . 139. 1 Es . 45. Dan. 2. 11 Luke 19. 41. 3. 1 Tim. 1. 17. 1 Tim. 6. 16 2 Cor. 3. Ps . 36. 9. Dial. l. 4. c. 33. 1 Reg. 10 8. 1 Pet. 5. 6 Ro. 8. 21. 4 1 Sam. 16 7. Ps . 139. 1 2. Gen. 6. 5. Ier. 17. 10. Mat. 9. 4. Luke 6. 8 Marke 2. 8. Ps . 139. 5 Lam. 3. 40. Mat. 26. 35. 34. Ps . 19. 12. 1. Ps . 104. 24. Ecclus. 1. 10. Sap. 11. 20. Gen. 1. 31. Eccles . 3. 11. 14. Mat. 13. 32. In lib. de partib us . 2. Mat. 6. 28 30. 1 Cor. 3. 7. 1 Cor. 15 28. Mat. 19. 23. Luke 6. 20. 24. 1 Tim. 6 9. Luke 9. 58. 1 Cor. 4. 11. Eccles . 2. Mat. 7. 14 3. 9. Conf. 6. Phil. 2. 10. 17 4. Luke 2. 14. 1 Pet. 3. 22. Phil. 2. 9. 10. Luke 15. 7. 1 Cor. 13 1 Tim. 6. Ps . 99. 1. Heb. 1. Eph. 5. 2. 1. Ps . 39. 6. Sap. 6. 7. Mat. 10. 29. 30. 1 Tim. 1. 17. Sap 9. 14. L. 1. de Ord. c. 1. 1 Cor. 4. 5. Iob 22. 14. Mal. 2. 17 Mal. 1. 2. 3. Ro. 9. 11. Exo. 33. 19. Sap. 4. 9. Ro. 10 ▪ 13 14. Ro. ii . 33. Ro. 11. 34. Ps . 145. 17. Phil. 2. 12 2 Pet. 1. 10. 1 Io. 3. 18. Mat. 10. 22. Mat. 6. 33. Ps . 145. 9. 1. Luke 6. 35. Ps . 35. 5. Ps . 91 10. 2 Cor. 13 2 Cor 12. 8. Luke 16. Ps . 36. 5. 2. Ps . 103. 8. 145. 8. Act. 14. 17. 2 Pet. 3. 9 Sap. 11. 23 Mat. 18. 22. Ia. 3. 2. Ps . 86. 5. 103. 14. Mat. 12. 36. Ps . 103. 9. 3. Ps . 36. 5. 89. 2. Ps . 89. Ps . 33. 5. Luke 6. 36. Eze. 18. Ps . 103. 12. Prov. 19. 17. 4. 1 Mac. 12 9. 2 Cor. 5. 20. Ps . 85. 8. 103. 4. Es . 53. Phi. 2. 6. 7 ● Cor. 8. 9. Phil. 2. 8. Es . 49. 15 Ps . 103. 13. 17. 2 Cor 13 Iob 16. 2. 2 Cor. 1. 3 2 Cor. 7. 4. 1. 4. Luke 6. 36. Ecclus. 30. 23. Ps . 6. 2. Mat. 5. 7. Ps . 145. 17. 51. 4. 2 Tim. 4. 8. Ps . 11. 7. 1. Ro. 13. 10. 8. De na . et gr● . 6 ▪ 70. Heb. 11. 1. Ro. 8. 24. Sap. 11 , 24. 1 10. 4. 16. Iob 25. 5. Esa . 6. 3. 2. Ps . 36. 5. Es . 11. 5. La. 3. 23. 1 Cor. 1 9. 10. 13. 2 The. 3. 3 2 Tim. 2. 13. Heb. 10. 23. 110. 1. 9. Ps . 145. 17. Luke 21. 33. 16. 17. Esay 40. 8. Ro. 3. 4. Heb. 6. 18. Mic. 6. 8. 3. Mat. 10. 43. Luke 6. 38. Hom. 24. in Mat. Comment ▪ in 10. Mat. 1 Io. 3. 2. Mat. 13. 48. Mat. 24. 47. Ps . 36. 8. Apoc. 3. 21. Ps . 19. 10 1 Pet. 2. 23. Tit. 2. 12. 4. Heb. 10. 31. Mat. 12. 36. Ps . 139. 6 Es . 49. 8. 2 Cor. 6 2. Zeph. 1. 15. 1 Cor. 9. 2. Mat. 25. 41. Mat. 21. 19. Es . 33. 14. 66. 24. Marke 9. 44. 46. 48 Mat. 22. 13. 1 Cor. 4. 5. In ps . 33. 2 Cor. 4. 17. Conf l. 14. c. 15. 1 10. 5. 3. Mat. 11. 30. L. de vit . Anselmi . Tit. 1. 16. 1 10. 1. 9. Iob 15 : 16. 2 Cor. 1. 3. Ps . 94. 1. 
A27153	----	The journal or diary of a thankful Christian presented in some meditations upon Numb. 33:2 / by J.B., Master of Arts, and Minister of the Gospel at Barnstone in Essex. Beadle, John, d. 1667. 1656 Approx. 344 KB of XML-encoded text transcribed from 124 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A27153 Wing B1557 ESTC R20752 12176832 ocm 12176832 55550 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27153) Transcribed from: (Early English Books Online ; image set 55550) Images scanned from microfilm: (Early English books, 1641-1700 ; 121:2) The journal or diary of a thankful Christian presented in some meditations upon Numb. 33:2 / by J.B., Master of Arts, and Minister of the Gospel at Barnstone in Essex. Beadle, John, d. 1667. Fuller, John, b. 1640 or 41. [47], 184, [7] p. Printed by E. Cotes for Tho. Parkhurst ..., London : 1656. "The epistle dedicatory" signed: John Beadle. "To the reader" signed: John Fuller. Advertisements on p. [46]. Errata: p. [47]. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Numbers XXXIII, 2 -- Commentaries. Christian life -- Early works to 1800. Devotional literature. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2006-06 Judith Siefring Sampled and proofread 2006-06 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion Imprimatur , Edm. Calamy . THE JOURNAL OR DIARY OF A THANKFVL CHRISTIAN . Presented in some Meditations upon NUMB. 33. 2. And Moses wrote their goings out , according to their Journeys , by the commandement of the Lord. By J. B. Master of Arts , and Minister of the Gospel at Barnstone in Essex . Whoso is wise , and will observe these things , even they shall understand the loving kindness of the Lord , Psal . 107. 43. Who hath despised the day of small things ? Zach. 4. 10. Nihil tam conveniens Deo quam beneficentia , nihil autem tam alienum quam ut sit ingratus homo . Lactan. de ira Dei ad Donat. cap. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . Rom. Hom. 18. London , Printed by E. Cotes , for Tho. Parkhurst , at the Three Crowns over against the great Conduit at the lower end of Cheapside , 1656. Deo plane , quod debet , retribuere nemo potest , quod tam copiose supra nos accumulaverit misericordiam ; quod tam multa deliquerimus , quod tam fragiles & nihil sumus ; quod tam plenus ille , & sufficiens sibi , nec bonorum nostrorum egens . Bern. Serm. 3. De adventu Domini . Hucusque NOS Adiuvit . 1. Sam. 7. 12 Curato●em mei rerumque me●rum ex pacto Deum habeo ; illi bene notum est quid mihi sufficit , & quando conduceret ; hactenus non fefellit , quando dubitare inciperem , & non simul ingratus esse inciperem . Foxius . To the Right Honorable , truly Noble and Religious Lord Robert Earl of Warwick , Baron of Leez , &c. And to the Right Honorable the Lady Eleanor Countess of Warwick , His most Pious and Vertuous Consort ; Such an encrease of Grace on Earth , as may bring them to fulnesse of Glory in Heaven . RIGHT HONORABLE , AS there is no Grace that giveth more glory to God , so there is no Grace that hath more honour from God then Faith : Who though he doth all our work for us , and therefore should have all the glory from us ; yet is pleased that Faith should go away with the praise of that which himself only doth . Daughter thy Faith hath made thee whole , saith Christ to the woman , that by the touch of his garment received virtue from him and was healed . By faith the Israelites passed through the Red-sea , as on dry ground . By faith the wals of Jericho fell down . When we know that the Waters of the one , and the Bulwarks of the other obeyed the soveraign authority of the Word of Gods command . Yea further , as there is no Grace that brings more glory to God , so there is no Grace that yeelds more benefit to us then Faith : It is a Grace as the most usefull , so the most successefull , and of the largest capacity for our good . As thou hast believed , so be it done unto thee , saith our Saviour to the Centurion . He that is inlarged in his faith cannot be straightned in his comfort . Through Faith God the Father is our portion , God the Son is our pledge , God the Holy Ghost our earnest ; Heaven our home , Holinesse our way , the Angels our gard , the Saints our company , the World our servant , and the Promise under seal our security . And what would we , what can we have more ? yea such is the large capacity of this Grace of Faith , that could we be rich in that grace , we might have our wils even with an overplus . Oh woman , saith our Saviour to the woman of Canaan , great is thy faith , be it unto thee even as thou wilt . Luther was so strong in faith , and therefore so powerfull in Prayer , that when Frederick Myconius his dear friend was sick , he prayed for his recovery , and used these words , Hoc peto & volo , & fiat voluntas mea , This I aske , and this I will , and let my will be done ; a while after Myconius recovered according as he had prayed . Whereupon Justus Jonas said of Luther , Iste vir potuit quod voluit , That man could have what he would . Now the reasons why through faith we may have what we will , and more then we will , are these three . First , Because by Faith we live the best life in this world ; From life to life , how vast a distance is there ? from the life of the highest Angell to the life of the lowest Mushrome , how great a difference ? 1 There is the life of Vegetation , and that is the life of Plants . 2 There is the life of Sense , and that is the life of Beasts . 3 There is the life of Reason , and that is the life of Men. 4 There is the life of Faith , and that is the life of Saints . Now according to the kinde of life , such is the capacity of the creature . The life of a Beast is more excellent then the life of a Plant , and therefore more capable of good . The life of a Man is better then the life of a Beast ; and the life of a Saint far above the life of a meer Man. The righteous is more excellent then his neighbour , saith Solomon ; and therefore more capable of good , the good of the body and the soul , the good of this life and of that which is to come . As we have believed , so shall it be done unto us , much faith , and much comfort , whilst we live : rich in Faith , and rich in Glory , when we shall go hence and be no more seen . Secondly , Because other Graces make us like unto God , as Wisdome , Holinesse , and Righteousnesse ; but Faith makes us Sons of God : As many as received him , to them he gave power to become the Sons of God , even to them that believe in his name . And if we be Sons , we are capable of an inheritance incorruptible and undefiled , and that fadeth not away , reserved for us in the heavens ; For if Sons , Heirs , Heirs of God , and co ▪ heirs with Christ , who is heir of all things . Such a man is capable of being heir to an Esquire of a vast estate ; not because he is like him , but because he is his Son. Other graces make us like unto Christ , as Humility , Zeal for Gods glory , and Love to the Brethren : but Faith makes us members of Christ : and it is our membership , our union to Christ , our communion with Christ , that makes us capable of all that grace and glory that he hath for us , for he is only the Saviour of his body . A painted arme and a woodden legge are like those members , but they draw no virtue from the head . It is , because we by faith live in Christ , and grow up with Christ , That of his fulnesse we receive grace for grace . Thirdly , Because Faith is a grace by which we venture upon the willingnesse and power of Christ to save and succour us . Every true believer is a Merchant adventurer , whose returns must be greater then his ventures , or he cannot live ; even so it is with every believer , if God whose thoughts are above our thoughts , should not send in to our Faith more then we come for , we should live but barely . The believing Palsie man and his friends , venture upon Christ for health ; but when Christ saw their faith , by which they brake through all difficulties ( for they would uncover the roof of the house where he was , rather then not come to him ) he gave him health , and the pardon of his sins too , which was more then they came for . The Prodigal son ventures far upon his Fathers love , yet craves no more but the place of an hired servant ; but he is entertained as a Son , he is clad with the best robe , and fed with the fatted Calfe ; he hath a Ring for his hand , and Shooes for his feet , very rich supplies not only for necessity , but sober delight , which was more then he desired . Jacobs sons venture into Egypt for Corn in a time of Famine , and they return with Corn , and Money in their sacks , yea with very good news at last , Joseph is alive and Governour of all Egypt . Even thus it is with a believer that can in a straight venture upon God in Christ according to a promise ; his returns are often above his ventures . Faith is the greatest gathergood in the world ; for it is not only according to our faith , but often abo ve our faith . When the prayers offai th are answered mercies are multiplyed . When Solomon through faith beg'd of God for a wise and understanding heart , by which he might be able to judge his people ; God gave him wisdome , and moreover riches and honour more then any King had before him , or should have after him , so that his returne was far above his venture . Are these things so ? what an happy condition are they in then that believe in the name of the Lord Jesus ? and who would not upon these terms make it good to their own souls , that they have obtained this precious grace of Faith ? And that they have this grace , I know no better evidence then this , That they have high thoughts of it , and set a great price upon it . Now undoubtedly such as have a true esteem of faith , will improve all times and talents , will imploy all means for the service of their faith , that they may abound therein . And what better means can be used for the advancement of faith in the growth and strength of it , then a rich treasure of experience ; every experiment of Gods favour to us , being a good prop for our faith for the future . Thou breakest the heads of Leviathan in pieces ( saith the Psalmist ) and gavest him to be meat to the people inhabiting the wildernesse : that is , Thou ( O Lord ) didst overthrow Pharaoh and his Host in the Red-sea : which experiment of thy power and goodnesse , was as meat to the people in the Wildernesse , which might uphold their hearts in the midst of those many evils that were either feared by them , or inflited on them in that vast , and howling desert . God hath , and doth , and will , is the language , and should be the constant tone of faith amongst all the Saints of God. So did Jacob plead with God when he was ready to meet with his brother Esau ; With my staffe I passed over this Jordan , and now I am become two bands . Deliver me I pray thee from the hand of my brother , from the hand of Esau . So did David argue before Saul , I slew the Lion and the Bear , and this uncircumcised Philistine shall be as one of them . So did aged Paul reason , I was delivered out of the mouth of the Lion , and the Lord shall deliver me from every evill work , and will preserve me unto his heavenly Kingdome , to whom be glory for ever and ever , Amen . Now doubtless such as will be well stored with such a treasure of experiments , had need keep a constant Diary by them of all Gods gracious dealings with them . To commend which duty to such as desire to grow in this grace of Faith , and abound therein with thanksgiving , is ( Right Honorable ) the main scope of this present Subject , which I have taken the boldness to dedicate to your Honors ; and do humbly pray that it may passe abroad under your Name and Patronage . If any aske why I trouble the Presse , that in these dayes is so opprest with a glut of Books . I answer , that it was not out of any vain humor of mine to appear in Publick , who am so far privy to mine own wants and weaknesses , that I may truly say , not onely as St. Paul , I am lesse then the least of all Saints ; but as Ignatius once said of himself , Non sum dignus dici minimus , I am not worthy to be called the least : So that I could never judge my self able to write any thing that might endure the test of your judicious eyes , or the censure of this criticall age . But indeed , that which principally hinted to this service , was partly a desire I had to promote a common good ; being very confident that such Christians who walk much with God , and observe him in the wayes of his Providence , may be provoked to this duty , and reap much good thereby . For without doubt , this work here commended , is very usefull , though the duty be seldome practised , because the subject is rarely handled . It is as untroden a path , as ever I have gone ; who have had scarce a little day hole of light to direct me , much lesse a Cloud of witnesses , or a Pillar of fire , or a Star to guide me . Partly , and indeed , that which chiefly incouraged me hereunto , was the memory of those great favours which I have received from both your Honors ; the one my most Noble Patron , Qui curat oves oviumque Magistros , A true friend to the Church of God , and the Ministers of it . The other , my most bountifull Benefactor . Nor would I give your Honors thanks in aurem vel in angulo , but so publickly that I may have as many eye-witnesses of my hearty acknowledgement of your goodness , as there may be courteous Readers of this Book . And do presnme that if your Honors will be pleased to throw away an hour or two in the perusall of these lines , you may be hence encouraged more and more to observe God in the wayes of his providence , and keep some memorials by you of his goodnesse to you and yours ; which may much encrease your faith in him , enlarge your love to him , and fortifie your hearts against the evils of these times . Confidius a Senator of Rome , one day boldly told Caesar , That the Senators durst not come to Councell for fear of his Souldiers . He replyed , Why then doest thou goe to the Senate ? He answered , Because my age takes away my fear . Antient Christians should be very bold and couragious in evill days , because they are or should be stored with much experience , which will much encrease their faith , and abate their fears . God in rich mercy to you and many others , hath added to your lives many daies , and your hoary heads are a crown of glory to you , being found in the way of righteousness ; and therefore you are by this time I hope above the fears and flatteries of all the world . Now that the God and Father of our Lord Jesus Christ , who hath abounded toward you both , not only in the outward comforts of Honor and Wealth in the eyes of men , but that which is far better , in the knowledge of God and practise of holinesse before his Saints , would make you perfect to do his will , and work in you an encrease of all those graces of his Spirit , that do undoubtedly accompany salvation ; that you may live in his fear , die in his favour , rest in his peace , and rise to his glory ; is , and shall be the prayer of Your HONORS Much obliged , And Most humble Servant , John Beadle . TO THE READER . Christian Reader , OUR blessed Saviours caveat about what , and how we hear of the things written by God , as how to hear and read also Books written by men , is now most seasonably needfull ; when many soul-sick stomachs are so childishly weak , they know not how to rufuse the evill , and choose the sound and good food for souls . To quicken then thy appetite to this savory meat , held forth in this Pious Tract ( that thy soul may eat , walk in its strength , blesse God , and the dresser of it ) let me walk with thee a while in the withdrawing room of a Preface , about some few things concerning the Author and work it self . I presume not my single testimony to add to the credit or value of either ( the Surety should be of more note and worth then the Principall ) yet my duty of honour and love to him , my zeal and desire to advance such a designe , emboldens me beyond my ability , with a learned pious Ancient , in a subject not unlike this , Of the ungratefull enemies of Grace , in his time , the Pelagians . Concerning the Author of this Journall of a Thankfull Christian , my knowledge ▪ hath been above twenty years standing ; we were of an intimate society and vicinity for many years , we took sweet counsell together , and walked unto the house of God in company . He was my guide , and my acquaintance , as David hath it . We oft breathed and powred out our souls together in Prayer , Fasting , and conferences . When walking after the Lord in a wildernesse , we had lesse allowed liberty but more inward enlargednesse of Spirit . At which time he had the happinesse of a younger Elisha ( not to powre water on the hands , but ) to be watered by the droppings of that great Elijah , that renowned man of God in his generation , Reverend Mr. Thomas Hooker , and hath had ever since the blessing and savour of much of his spirit resting on him , as was said of Elisha . And having mentioned that Name of pretious memory , Worthy Mr. Hooker , now at rest with the Lord ( Saint Hooker , I may call him as Latimer , Saint Bilney ) it is a reall practise of this Christian Diurnall , to acknowledge with all hearty thankfulnesse to God in Christ , before the world , that great mercy , and unspeakable blessing , which Essex Chelmsford , this Author , my self , and many others then enjoyed , in the labours of that Powerfull , Soul-saving , Heart-searching Minister of Jesus Christ : for which rich grace and compassion towards us , we hope some of us shall blesse and praise his glorious Name , in a better world , to all eternity . As for this Authors painfulnesse , and faithfulnesse , it 's well known to all that know him , how greatly they shined forth in him , whilst in a very small place , and how since advanced ( by the bounty of his truly Noble and Honorable Patron , to a higher , and but necessary subsistence ) they have continued and increased ; In Catechizing , Preaching on the Lords dayes , and working dayes , holding up the use of those soul-feasting Sacraments , even unto these our dayes ; wherein these Wels have been either stopt up , or lesse drawn at ; these choice dishes , either set off the table quite , or seldome fed on , to the leannesse of many souls . Neither is he only a Practicall , but in life and practise a Preacher as in other particulars , so in the subject of this Treatise , Thankfulnesse ; which as he hath put forth a monument and memoriall of herein to God and Man ; so I hope , his name shall live in it , and I heartily desire , thy soul and mine might live more thankfully by it . As David towards the end of his Book of Psalms , so this finger of Israel towards the end of his dayes , summons a consort of all , to blesse the Lord ; for which thankfulnesse in so many gratulatory Psalms , some have thought the former , and we may in charity hope the latter , a man after Gods own heart . Which sacrifice of Thanksgiving and Praise , exciting others also , and calling them to it , is now the more signally exemplary in him , as his outward estate is not overmuch , ( he being rich especially in Ashers blessing , many children ) and whilest he with many other burning and shining lights , once rejoyced in , yet now are become Lamps despised , by many at ease , and troden out as snuffes , before God put on the extinguisher of death . I say now , to set himself over the Thanksgiving , and set out such a Psalm of praise , is thankfulnesse in deed , and worthy of an Higga●on Selah . Psal . 9. 16. For the work it self , as Solomon of the virtuous woman , Let it praise it self in the gates ; its subject being Praise and Thankfulnesse , it will carry its commendation in its Name and Title , as some Emperours , Commodus , Pius , did ; a work worthy of thanks and praise . Besides the ground ( or plain song , as I may phrase it ) and matter of it , the forme and descanting about it , set off with many Historicall applications and Scripture allusions , yea minding us of some duties obsolete and quite out of fashion ; all these as graces , may render this , a new song ; and so not only profitable , but more pleasurable and acceptable to the Reader . In a word , the whole is a Pillar of Praise , an Eben-ezer set up to the name of the most high God ; an Ed ; a Stone of witnesse , both of Gods goodnesse to us , and of our evill and unthankfulnesse against him . Praise and thanksgiving is a service becoming the upright , proper to the Saints , a work of pure grace when purely offered ; Confessions , petitions , nature , outward wants may excite to ; but as they say of vain swearing , cursing , it 's all Devill , no profit , pleasure tempts to it ; and as one of murmuring , called it the Devils mouth : so contrarily blessing , praising is all God , such a mouth is the mouth of God ; it 's the service of triumphing Saints , and spirits of men made perfect ; Angelicall , Heavenly , most spirituall , and of highest divine extract . The fire must come from above that kindles this Sacrifice . Christ alone is the Master and teacher of this musick , who only can teach it , and tune our hearts for it , Psal . 51. 17. & 119. 7. 2. Yea t is a better blessing ( a thankfull praising heart ) then the blessings for which we commonly blesse God ; these are earthly , temporall , mostly ; this is a gift of especiall grace , an unspeakable gift . Praise compared with petitionary Prayer , that excellent piece of Divine worship , excels it as far , as it is better to give then to receive . 3. It is the most proper homage and service to God ; therefore by God styled , Glorifying him , Psal . 50. 23. Who though he be in his name exalted above all blessing and praise ; yet it suits him best to receive , and is the highest we can give , and therefore is called , A blessing of Goa on our part ; so much as man a worme , so far the lesse , can blesse him that is so infinitely the greater . Some Divines make the third part of Divinity , Gratitude , Thankfulnesse . It 's not only to continue in eternity , the only service , when believing , confessing , and mourning for sin shall be no more ; but here in this world , it 's ever needfull , as salt to every sacrifice , for all things , at all times , Ephes . 6. I will praise the Lord at all times , whilest I have any being , saith David . Thou art my praise , said weeping Jeremy . Paul in sufferings above many , in Doxologies above all . The Church consuming , saw mercy to blesse God for . Job blessed God taking away , as giving . Jesus Christ who lived under the Crosse , and died under the Curse , yet had oft , Father I thank thee , in his blessed lippes . 4 It 's most profitable to our selves : as a sinfull oath is fitly called a word compassed about with death , so this blessing with life , and many blessings ; the showres of heavenly blessings descend upon the ascending of these vapors ; we give for our selves in thanksgiving , as the Italian forme of begging is , Do good for your selves ; we are the greatest receivers . We manifest Gods goodnesse herein , but procure our own , yea blesse our selves , in blessing him . Now this Treatise is a help to this heavenly exercise . A sacred Ephemerides , The Annales , Chronicles of the glorious Acts of the King of glory , The Court Rolles and Register-book for Conscience to keep Courts by . Which Records well kept , and diligently read , would not only procure rest ( as his Chronicles did to him in Esther ) to our souls , in this restlesse night of our life ; and as by past bounty did cause David to return to rests in the plurall , Psal . 116. 7. But might also stir us up to honour our deliverer , the God of our mercies and salvations , as Ahasuerus advanced Mordecai . This Book affords wood , call thou to God for the Lamb and fire ; for this sacrifice , the matter and heads in it are fuell for our Faith and Thankfulnesse . We have our State Diurnals , relating the Nationall affaires . Tradesmen keep their shop books . Merchants their Accompt books . Lawyers have their books of presidents . Physitians their Experiments . Some wary husbands have kept a Diary of dayly disbursements . Travellers a Journall of all they have seen , and hath befallen them in their way . A Christian that would be exact hath more need , and may reap much more good by such a Journall as this . We are all but Stewards , Factors here , and must give a strict account in that great day to the high Lord of all our wayes , and of all his wayes towards us . This Journall is now ( in our generation so ungratefull , and unmindfull of Gods judgements and mercies ) a word in season running on its wheels . We must be holy Antipodes to sinfull times . We like froward children , either cast away what we have , if not all we desire ; or dote on what we have received , and neglect to return acknowledgement and observance ; our owne glory we seek , not the glory of God that gives all . Many earthly Lords in these dayes of overturning , losing their Rentals , have lost their Quit-rents . The most high heavenly Lord Jesus Christ , is the greatest sufferer and loser in our dayes , he hath lost his quit-rents of Praise and Thanksgiving from men ; yea he hath lost and suffered in his name , glory , day , worship , law , government , offices , officers ; well and timely then ought his Stewards and Bailiffs to demand , and call for by new rentals , those old Quit-rents and arrears long agoe due ; which if denyed , we may well fear his ●raining for his right , and taking forfeit of all . Satan that cunning wrastler hath ●witched us , or rather bewitched us in ●ur present age , from one side and ex●eam to another ; the whole fabrick of ●eligion ( which we expected to be repaired and reformed ) is almost quite cast down ; many are fallen from Formality to Prophanenesse , from Superstition to Atheisme : which was the Prophesie of Worthy Mr. Greenham of these dayes , long since expressed in his works , when he instanceth of a Papist that fell to Familisme , and thence to Atheisme in his dayes . Many by idolizing some prescribed formes , now cast off all formes of prayer ; and too many from Cathedrall chanting , are come to reject that sweet heavenly Gospel service of singing of Psalms : yea so far from keeping a Diary of by-past mercies , that they slight and omit dayly blessing of God in their families , and at their meals , for their dayly bread and present mercies , though contrary to Scripture precepts and presidents ; as if their food suited not their stomachs unlesse it were profane , ( like themselves ) that is , not sanctified by the Word and Prayer . The sacrifice of Thanksgiving was to be eaten on the same day , as one well notes ; and in well ordered families singing Psalms , as Prayers , hath been a day●ly exercise . T was a grave and just reproof of a right Reverend Father in this City , present with his Brethren on their days of Humiliation and Prayer , he commended their large Confessions and Petitions , but discommended their failing in Thanksgiving . And 't was well answered by another , to one complaining of many wants and weaknesses , Be thankfull , be thankfull . We look more after our priviledges by Christ , then our duty we are to practise towards him ; like Tenants , not so ready with their Rents , as to see their Covenants from the Landlord be made good to them . But Ingratitude is a sin condemned by the light of nature ; the Heathen had their Hymns to their Gods. Lycurgus made no law against it : man in requiting kindnesses being a law to himselfe . In Athens a servant ungratefull after manumission , his Master had an action against him , and might reduce him to bondage . The unthankfull and unholy goe together in the Word , and are parallel with the evill . Unthankfulnesse is the grave , the hell of benefits , the curse of blessings , a wind that dries up mercies . Let nothing be lost , saith our Saviour ; Bernard applies it to favour from God. Nor only mercies and signall works of gracious providence , but judgements , great changes , overturnings , and the sins of the age are to be registred in this Christian Journall , as this Author well mixes the ingredients of this Diary . As we have two ears , to hear the rod threatning , as the Word promising ; so two eyes , to see sins and sufferings , blessings and mercies . Some would have us note the works and operations of God , wherein God hath exceeded to them ; but we must also consider , wherein they and others have exceeded against God in their transgressions , as Job hath it ; and the judgements both spirituall and temporall of our times , else we may be equally destroyed , and sure shall not keep a faithfull Journall . There is a book of three leaves thou shouldest read dayly to make up this Diary ; the black leaf of thy own and others sins with shame and sorrow ; the white leaf of Gods goodnesse , mercies with joy and thankfulnesse ; the red leaf of Gods judgments felt , feared , threatned , with fear and trembling . But what needs this waste , may some say , of time and paines ? it's too strict and precise a practice , a hard saying , at least a duty too legall for Gopel liberty . Answ . 1. Gods law is a law of liberty to a gracious heart . None of his commands grievous ; yea and each command requires not only the duty it self , but the help and means to that duty to be observed , as Divines generally hold . Now this Diary is a Directory and help to praise and thankfulnesse ; yea indeed to the whole practicall part of Religion . The Pharisee was thankfull for spirituall mercy , and our righteousnesse by Christ must exceed Scribes and Pharisees , upon the penalty of the losse of heaven , Luk. 18. Mat. 5. 20. 2. Nor is this imposed on all upon pain of damnation , or so exacted as the totall of all mercies , providences must be registred . Who can number the stars , or sands ; Gods blessings , or our sins ? the most eminent of the first magnitude are to be noted down ; as all our sins are to be laid to heart , but especially the most hainous . 3. If thou fearest to be overstrict in practicall godlinesse , sure without fear thou wilt be soon over loose and carelesse : thou fearest not to be strict for thy estate and outward concernments , why art thou lesse carefull for thy soul ? many not exact in casting up their books , they have cast them up ; thy Audit will be strict , so should thy accounts be . 4. Lastly , the ingenuity of grace in the soul , cals for thus much , not only to endevour what may safely carry thee to heaven , but that which may most advance Gods glory , and thy souls prosperity and happinesse . God kept a Diary in the Creation of the world , Gen. 1. to president this practise to us . Yea he keeps a Book of Remembrance for us that think upon his name , he numbers our hairs , bottles our tears , writes us upon the palms of his hands , forgets not any of our works of love to his name ; Registers our names in heaven , and shall we write down his name , works , love , in water , in the dust on earth ? Shall he lay up our drosse , and not we his gold ? Shall he remembring us , blesse curses to us ; and shall we by ingratitude and forgetfulnesse of him , curse his blessings to us ? He hath called us to inherit a blessing , and to blesse them that curse us ; and shall not we blesse our blessed God , that blesses us ? So much the more now as we expect and desire some settlement of truth and peace . Bring in your tallies of old , if you look for new mercies to be put upon your account . But why do I detain thee so long without in the portall of a Preface ? go in , set thee close to this divine Arithmemetick ; sums are best cast up in solitarinesse ; retire into thy self , set thy heart on Gods wayes to thee , and on thine own wayes to him . I heartily desire thy thriving in this spirituall soul-trade . Study , not only the notionall Numeration , Addition and Multiplication of particulars recited and set down in this Christian Journall ; but above all look to the rule of Practise , which in this is the true Golden rule indeed . I may say ( to conclude ) of this Book as one of the Scripture , They are words to be lived and practised , not read only . And as another of the 119 Psalm , They are good and true Catholicks indeed who follow both sound faith and good manners . This musicall lesson of Praise and Thankfulnesse must be well practised . Which that thou mayest do , both make thy Journall , and thy life and journey to heaven , answerable to such a Journall , go to him and set out in his strength , Who is the wonderfull numberer , as Daniel styles him ; who can teach thee to number thy dayes , sins , Gods dispensations to thee and others ; yea and how to profit by all , even the Lord Jesus Christ , who is the Way , Truth and Life , without whom we can do nothing , and by whom we can do all things ; In whom craving thy prayers and praises for him that is lesse then then the least of all his servants and mercies ; yet is , and rests Ironmonger-lane London , Octob. 12. 1655. thy soul-friend and servant in him our common Saviour . John Fuller . In Reverendi viri Mr. Johannis Bedle Tractatum pium , & eruditum , viz. Grati erga Deum animi . AStronomi populo colllecta Diaria vulgant : Theiologi haec reliquas vincit Ephemeridas . Dat chartis loca visa suis spontaneus exul , Alter ut incertos dirigat inde pedes : Ad superas Coeli ( namque hîc via lactea ) sedes Hinc pia mens foelix carpere discat iter . Scribitur heu nimiùm , vitiatur casta papyrus , Nugarum levium pondere praela gemunt , Quas bis tinctorum , vel quas lymphata Trementûm Secta parit , libros jurgia dura replent . At pietas , candorque nitent h●c Codice , pectus Exhibet authoris pagina quaeque sui . Quicunque inspicies , è nato nosce parentem , Ore refert patrem . Quod docet , ipse facit . C. G. Books lately Printed for Tho. Parkhurst , at the signe of the Three Crowns , over against the great Conduit at the lower end of Cheapside . DR . Richard Sibbs his Commentary upon the Second Epistle to the Corinthians , published for publick good by Tho. Manton . in Folio . Mr. John Cotton his Exposition on the First Epistle of John , with Doctrines , Reasons and Uses . in Folio . There will be shortly extant , a Book Entituled , Cathechizing Gods Ordinance , or A short Treatise concerning that Ancient , approved and soul-edifying Ordinance of Catechisme , by Mr. Zach. Crofton Minister of the word at Buttolphs without Algate , London ; in Octavo . Curteous Reader . THou mayest expect within a short time to see published some new Pieces of Mr. William Fenners , who was so famous when living , and his works ( though he is dead ) hath such a sweet ( though silent ) voice . T. P. ERRATA . PAge 3. l. 27. though , r. thought . p. 5. l. 22. favour , r. favours . p. 9. l. 6. put out all after the word Journies . l. 7. r. in the second verse . p. 16. l. 4. for huge , r. whose . l. 6. for are , r. if . p. 18. l. 10. and a reall . p. 26. l. 1. for praise , r. paines . p. 44. l. 17. for lanes , r. caves . p. 45. l. 3. r. from strength to strength . THE JOURNALL OR DIARY Of a Thankfull Christian . NUMB. 33. 2. And Moses wrote their goings out according to their journeys , by the commandement of the Lord. CHAP. I. The Preface , wherein an entrance is made to the words , and the duty of a Journall or Diary is propounded . SUch is the corruption of all , even the best men by nature , that though in their adversity they seek God early , yet in their prosperity they forget him commonly . They that in a dark evening are glad of a little star ▪ light , in the day are scarce thankfull for the Sun , when he goeth forth in his strength . It is observable , that the Psalmist taking notice of Gods good hand of Providence over Travellers , Captives , Sick men , Sea-men , and divers others ; repeats this passage foure times in Psal . 107. Then they cry unto the Lord in their trouble . And he doth as often add , Oh that men would prayse the Lord for his goodnesse ! Which is as much as if he had said , I know they will perform the first duty , I wish they may not forget the latter : How many are there that on their sick dayes make new promises , but being recovered , forget God , and follow their old lusts ? It is a most provoking ●in to forget God , and the great mercies he hath bestowed on them . How often did they provoke God in the wildernesse , ( saith the Psalmist of the Israelites ) and grieve him in the desert ? But how did they provoke him ? As by many other sins there mentioned , so by this especially , They remembred not his hand , nor the day in which he delivered them . It so far provokes God , that , 1. There is scarce any other sin that God gives his people so great a charge to take heed of , as this sin of forgetfulnesse : So he charged the people of Israel , by the hand of Moses , divers times , as Deut. 4. 9. Where having declared what God had done for them , he adds this charge , Onely take heed to thy self , and keep thy soul diligently , lest thou forget the things which thine eyes have seen , and lest they depart from thy heart all the dayes of thy life . The like charge is given them , Deut. 6. 12. Where having told them what they were like to enjoy in the Land of Canaan , according to Gods promises and oath ; that which they never took care of , nor bestowed cost for ; he chargeth them to beware , lest they forget the Lord. 2. So far is God provoked by the sin of forgetfulnesse , that as he takes special notice of it , so he reproves it very sharply . In Psal . 78. where you have an history of Gods goodnesse to his people , this sin of forgetfulnesse , is two severall times noted ▪ They forgat Gods works , and the wonders he had shewed them , vers . 11. They remembred not his hand , nor the day in which he delivered them from the enemy , vers . 42. In Psal . 106. this sin is thrice laid to the peoples charge ; as , They remembred not the multitude of thy mercies , vers . 7. They soon forgat his works , vers . 13. They forgat God their Saviour , which had done great things in Aegypt , vers . 21. How sharply doth our Saviour Christ reprove his Disciples for this sin ? Who , when he bad them take heed and beware of the leaven of the Pharisees ; though he had said that , because they had taken no bread with them : whereupon , Christ takes notice of this sin , and reproves them for it . What , ( saith our Saviour ) do ye not remember the five loaves , and the seven loaves , and how many baskets ye took up ? This forgetfulnesse p oceeds from your grosse ignorance , and your great unbelief . Were there not ten cleansed ? saith our Saviour of the Lepers , but where are the nine ? There are not found that returned to give glory to God , save this stranger . 3. So far is God provoked by this sin , that he often plagues it most severely . So saith the Lord by the Prophet Isaiah to the people of Israel , Because th u hast forgotten the God of thy salvation , and hast not been mindfull of the rock of thy strength ; therefore shalt thou plant pleasant plants , and shalt set it with strange slips . In the day shalt thou make thy plant to grow , and in the morning shalt thou make thy seed to flourish : but the harvest shall be an heap in the day of grief and of desperate sorrow . Summa est , omnia mala illis provenire ex impio Dei contemptu , saith judicious Calvin on the words . The summe of all that the Prophet had said is this : That all manner of evills were like to befall them because of their wicked contempt of God. And who contemns God so much as he that forgets God , in whom is all our strength and salvation ? Let them sow , and plant , and fetch their seeds and slips from a far Countrey , and therefore the most choyce and precious ; yea let them have great successe , let them flourish betimes ; that is , Initio omnia ●ibi succedant pro voto , eruntque priora soelicia ac prospera , at postea incides in summas aerumnas & calamitates ; saith Vatablus on the place : In the beginning let all succeed according to their desire ; let the first undertakings be happy and prosperous ; yet afterwards thou shalt fall into extreme miseries and calamities . Or as Junius , Regionem tuam colueris , & studiosissimè confirmaveris , ut certum ex ea fructum percipias , &c. Take all care of thy Countrey , and strengthen it what thou canst , yet in one moment the Assyrian shall destroy all . Luther had wont to say that three things would destroy Religion , ( and if Religion be blasted , what good can be expected ? ) carnall security , worldly policy , and forgetfulnesse of Gods benefits . But more of this afterwards . Are these things so ? How great is Gods goodnesse to us ? How singular his loving kindnesse towards us ? who knowing our mold best , and how ready we are to forget him and his benefits , hath in all ages and times afforded many speciall means for the helping of our dull memories ; that divine favour being remembred , Gods glory might be advanced , his judgements prevented , and our comforts enlarged . Hence a pot of Manna must be kept in the Ark , that after ages might know and remember how God had fed his people with Angels food . For the like use twelve stones must be set up neer the banks of Jordan , & other twelve stones in the midst of that River , that they and after generations might remember that God had miraculously made way for the twelve Tribes of Israel , through that flood , to the Land of Canaan . The same people were appointed to make fringes upon their garments , with a ribband of blew , that they might look upon it , and remember God and his commandements . For this purpose God set apart solemne dayes , and appointed publick feasts ; as , the feast of Tabernacles , and Pentecost ; which , as they were typicall resemblances of better things promised , so were they memorandums of great mercies vouchsafed . For this end God hath ordained Sacraments , as that of the Passover under the Law , and this of the Lords Supper under the Gospel ; that as at the celebration of the one , Israel might remember their deliverance out of Aegypt ; so we at the administration of the other , might remember Christ , by whom we are saved from our enemies , and from the hands of all that hate us . This Supper is not onely a representing , a sealing , and a conveying signe , but a commemorative signe . Do this in remembrance of me , saith Christ . There is no Gospell-ordinance , whether prayer , reading , or hearing of the Word , but there is such mention made of Christ as we ought to remember him . But this ordinance of the Supper hath this signall note of excellency stamped upon it above all , a speciall charge from Christ to remember him when that is administred ; Do this in remembrance of me ; for , as often as ye eat this bread , and drink this cup , ye shew , that is , ye make a commenoration of the Lords death till he come . Sometimes ( that we may come to the subject matter intended ) God appointed Records and Registers of his mercies , Histories and Journalls of the noble acts and loving kindnesses of the Lord to his people , to be kept and conveyed to posterity , that the generations to come might know them , even the children that should be born , who should arise and declare them to their children , Thus the Lord commanded that the History of Amalek should be written in a Book , their malice and Gods mercy , their war and overthrow ; and it must be rehearsed to posterity , that it might never be forgotten . What this Book was , we shall not much enquire . Some say it was the Book of Jasher , mentioned Josh . chap. 10. which was a Chronicle of the acts of the people of the Lord , which is lost . Some say it was the Book of the Judges . Some say it was a Book of the Battails of the Lord , mentioned Numb . 21. 14. Others , and that most probably , that it was no other but this Book of Exodus ; Junius and Calvin . But why this History must be written in a Book is more worthy of our inquiry , and more sutable to our purpose . And the reasons may be these two : 1. That a thankfull remembrance of so great a deliverance from so malicious an enemy , might be continued in the generations following . 2. That the people of God knowing what sentence was denounced against Amalek , which should be executed in due time , ( as it was in the Reign of Saul ) might be the better encouraged to fight against them , and through faith expect the victory over them : And thus in this Chapter God would have the Journals of the people of Israel from Aegypt to the Land of Canaan recorded , that the great things God had done for them by the way , might not be forgotten ; for so it is said in the Text. Moses wrote their goings out according to their journeys , by the commandement of the Lord. In this Chapter two parts are observable , 1. An Israelitish Journall is recorded , from vers . 1 , to v. 50. 2. A direction is given them , concerning their proceedings in and with the Land of Canaan . Which is threefold : 1. That they should cast out the inhabitants , v. 52 , 53. 2. That they should destroy their idols , v. 52. 3. That they should divide the Land amongst them by lot , v. 54. The two former whereof are seconded with a most sharp threatning , that if they did not punctually observe Gods command therein : 1. For the present , that people should prove a continuall snare unto them . 2. For the future , what God had intended to these their enemies , should fall upon their own heads : all this to the end of the ch . In the Israelitish Journall two things are to be considered , 1. The duty is in generall propounded , v. 1 , 2. 2. You have an Historicall enumeration of their severall Journeys , in v. 2. In which three things are to be noted , 1. The matter that stands upon record , and that is their journeys , according to their goings out . 2. The Scribe that recorded them , and that was Moses , Moses wrote , &c. 3. The authority by which he did it ; and that was the commandement of the Lord , he had very good warrant for what he did . The first of these , namely , the matter that stands upon record , their journeys , is that which I shall principally take notice of . In which Journall this is observable , That there is not onely a particular relation of the place from which , and the place to which they journeyed , as from Rameses to Succoth , &c. but also a singular mention is made of all the great passages of Gods good hand of providence over them , together with their murmurings and rebellions , by which they provoked him . All which are in this ch . implyed , and some particulars are expressed , as you may finde , v. 9 , 14 , 38 , 40. This ch . being but a short Epitome or abridgement of the whole History . So that in the Israelitish Journall you shall finde how here God gave them bread from heaven , there water out of the rock , in one place he delivered them from the violence of the mighty waters ; in another , from the fury of their potent enemies : Now he saved them from the cruelty of the Aegyptians , at another time from the malice of the Amalekites ; and soon after , from the sting of the fiery Serpents . To day he gives them Manna and Quails , good food for their hungry bodies ; to morrow he delivers them his Law , with many divine ordinances and statutes , for the good of their souls : In all their goings out he afforded them plentifull pledges of his care of them , bounty to them , and patience towards them . Who , notwithstanding the many grievous sins by which they provoked him , being full of compassion , forgave their iniquities , and destroyed them not ; yea , many a time he turned away his anger , and did not stir up all his wrath , for he remembred that they were but flesh , &c. By this time we are come to the Observation that is intended , and may hence be collected , and that is this , To keep a Journall or Diary by us , especially of all Gods gracious dealings with us , is a work for a Christian of singular use . I say , of Gods gracious dealings with us , in a more especiall manner ; because it is good also to observe and keep a good account of the severall occurrences of the Times we meet with , as they have reference to the Countrey and Nation we live in . It is good to keep an History , a Register , a Diary , an Annales , not onely of the places in which we have lived , but of the mercies that have been bestowed on us , continued to us all our dayes . This was the practice of David the Servant of the Lord , who made a Psalm and Song in the day that the Lord delivered him from the hand of all his enemies , and from the hand of Saul . Moses writes his Book called Deuteronomy , which is nothing else but a repetition of the Journeys of the people of Israel , and the great things God had done for them , in their goings out to that day . There was scarce any thing in Israel , but was typicall ; their Meats , their Drinks , their Mann● , their water out of the rock , their Prince , Priest , Prophet ; their sacrifices , their whole service ; yea , the very Land of Canaan was a type of heaven , and was not their voyage a type of our pilgrimage ? their journey from Aegypt to Canaan , a signe of our passage from bondage to liberty , from darknesse to light , from a vale of tears to thee joyes of heaven ? See this parallel in six passages . 1. They were brought out of Aegypt with mighty hand , and we are delivered from the slavery of sin & Satan , by the arm of the Lo●d . The Creation of the world , Sun , Moon , and Stars are the work of Gods fingers ; and all the great things he doth for us in the world , are but finger-work in comparison of ou● Redemption by Christ , that is indeed th● work of his arm . 2. They had many and mighty enemi● that stood in their way , and opposed them The Aegyptians , and the Amalekites , Sihon the King , and Og the Giant ; and we in thi● way fight not with flesh and blood alone , but against principalities and powers , against the r●lers of the darkness of this world , against spiritual wickedness● in high places . 3. They had a red Sea to passe thorough and we our temptations and tryals to pass● over ; for , all that will live godly in Christ Jesus shall suffer persecution . 4. They had a bunch of grapes in the wildernesse , and we a taste of Gods goodness● in this present evill world . It is sometimes fair weather over head , though foul under feet ; we have peace with God , though trouble in the world . When Joseph dealt roughly with his Brethren , yet even then they carryed home corn and money in their Sacks : As it is never so well with us , but we have cause to be humble ; so it is never so ill with us , but we have cause to be thankfull . 5. They had a mixed multitude went up with them ; and we have sheep and goats in the same fold , wheat and tares in the same field , corn and chaffe on the same floor , go●d fish and bad in the same stream , Saints and Hypocrites in the same visible Church . In the Ark amongst eight , there was a Cha● ▪ ● Christs family amongst twelve , there was a Judas ; in the primitive times , amongst he seven Deacons , there was a Nicholas . Our est Congregations are mixt companies , 〈◊〉 heaven only the Assembly shall consist of oly ones , the spirits of just men made perect . 6. Lastly , they had a Journall of all Gods mercies , and why not we a Diary of ll Gods gracious dealings with us ? If this ast hath nothing of type in it , I am sure t hath of president ; for , whatever was writ●n before , was written for our learning . CHAP. II. The matter whereof a Journall or Diar● is compounded , and first Nationall and publick . IN the prosecution of this Subject in hand , I would do these two things : 1. Discover the materials whereof this Journall doth consist . 2. Shew the manner how it is to be used . For the materials , they are twofold : 1. Either Nationall , and more publick . 2. Personall , and more private . For those that are Nationall , and of publick concernment , they may be reduced to these five heads . 1. Take notice what Kings and Princes , what Magistrates and Governors have ruled over us ; for commonly , Such Prince , such people . They that come of the yeelding Willow , and not of the sturdy Oak ( as a Marquesse of Winchester had wont to say ) will yeeld with the Time , and ever be of the Religion of the King their Master : They can be Pagans under Di●cletian the Heathen ●mperor , and Christians under Constantine●he ●he Reformer : Such again will turn Arians●nder ●nder Constantius the Heretick , Backsliders ●nder Iulian the Apostate , and with Jovinianus●or ●or preferment turn Orthodox . Hence the Ancients were wont to place the statues of ●heir Princes and Patriots neer their foun●ains ; intimating thereby , that if their Magistrates were good , they were the spring-heads of much happinesse to the people ; but if wicked , the originall of misery and mischief . If wicked Jeroboam set up idols , Regis ad exemplum , all Israel are made to sin through his example . If Hezekiah be forward in reforming Religion , so are the People . When certain Embassadors praised the Lacedemonian Souldiers for their good order , in being well regulated by Martial discipline who were before mutinous and injurious ; one of them answered , Nos iidem sumus qui ut nuper , sed alius nunc nobis est Dux : We are the same we had wont to be , but now we have another Generall . That Nation is happy , that can say of their chief Governor , as one of Saul's Courtiers spake of David , when he commended him to his Master , He is a cunning player on the Harp , a mighty valiant man , and a man of war , and prudent in matters ; a comely person , and ( that which made all excellent ) the Lord is with him . He is a great Souldier , and a good Scholar , like another Caesar , that did as much by Arts as by Arms ; he is a wise States-man , and as religious as noble ; so ruling over men that he is just , ruling in the fear of God. Goodnesse and Greatnesse , when they meet together in the Grandees of the World , huge swelling titles in their Coyns and Charters are accompanyed with grace and godlinesse , are like a ring with a rich Diamond , that raiseth the price of it very high . Oh! how winning and prevalent are such mens examples ? He that carries a light in a dark evening in London , seldome goes alone ; and that ship in the Navy that hath the Lanthorn , and sets out the light , shall not want followers . It is so in a good example , though given by a mean person ; but if the light of Magistrates so shine before men that they may see their good works , how do they glorifie God , and indevour by all means to walk in those wayes ? And the reason is , because Subjects study the lives of their Princes more then their laws , and esteem their examples as currant as their coyn : Hence it is , that as their personall virtues are publick ornaments , so their proper vices are a Kingdomes injuries . 2. Observe what that Religion is , that by those Magistrates is imbraced , and how the truth is countenanced or opposed by them . Charls the Great was wont to set his Crown upon the Bible , as Canutus sometimes put his Diadem upon the Rood , both thereby intimating , that as all honor was due to ●d , so true Religion was the best basis for ●overnment , and that Piety was the best ●licy . The Lions that upheld Solomon's ●rone were of pure gold . A Princes Reli●on should be pure , not polisht ; it should be ●defiled before God , as well as pretended in e ●ight of men . And indeed the best way 〈◊〉 facilitate the affairs of State , for the best ●vantage of a Common-wealth , is to carry 〈◊〉 Religion , and seek the glory of God in ●e first place . It is observable , that the Is●elites in their journey to Canaan , went no ●ster , nor no farther then the Ark. And when ●ey returned from Babylon to their owne and , they first set up the Altar , and offered ●urnt-offerings , they kept the feast of Taberacles , and built the Temple before they set p the Wall. And had we in our generation ●een as wise , and observed Gods and his peo●les method ; that is , first sought the King●ome of heaven , and the righteousnesse there●f , then all outward good things had ●een added to us . Had we sought Gods glory ●efore our owne grandure , we had better ●rovided for our owne and the Kingdomes ●afety . It is observed , that the Disciples at sea , 〈◊〉 the absence of Christ , by reason of a storm , ●owed slowly and dangerously ; but as soon ●s they willingly received Christ into the ●ip immediately , they came to the land whi●her they intended . The most politick Pilots ●hat ever sate at the stern of any Common-●ealth , were never able through the depths of State to drive on their designes with successe , unlesse they took Christ along with them . They that trust much to their own● pates and policies , without an eye to God are like Boys that stand on their heads , and fling up their heels against heaven ; as thi● standing is dangerous to the state of the Body , so that trusting to carnall policies , with a neglect of Religion by some , and a contempt of reall opposition against the truth by others , are as destructive to the body of any State in the world . The Bishop of Mo●● Pulciano told Charls the Emperor in th● Councell of Trent , that it was one of the chief instructions Pope Paul the third ga● to his Legat , to commend to that Assembly That Principalities cannot be preserved where Religion is lost : And it was a good Law that 〈◊〉 Danish King of this Land made , That at th● generall Court of every Shire , the Bishop of t● Diocesse should accompany the Sheriffe ; that t● one might countenance Gods law , the other ma● Much like the practice of good Jehosaph● whose heart was lifted up in the ways of t● Lord. He sent with his Princes the Levite● to teach in the Cities of Judah . The Princ● are said to teach ; that is , either by the Levites , whom they did company , count●nance , and encourage in the work ; or rath● the Princes taught the Laws of the Land , t● Levites the Law of God , and both did mutually help each other . 3. Keep an account of the various and ●angeable condition of the Times in ●e Countrey where we live , either for rosperity or adversity , with the fruits nd effects of both . Omnium retum est vicissido . There are no sublunary comforts but ●e subject to change . We have sometimes ●n-shine , and sometimes rain ; we have someme day , and sometime it is night with us . ●he Church of the Jews under the Old Teament had sometimes War , and sometimes eace . Jabin King of Canaan mightily opressed Israel twenty yeers ; but the Lord iscomfited Sisera his Commander in chief with all his host before Baruch , and the Land ad rest forty yeers . How punctuall is the oly Ghost in observing the very circum●ances , not onely of person and place , but f the very time , how long they had War , nd how much longer time they injoyed eace ? Under the reign of Solomon , that eople enjoyed much peace . Judah and Israel ●ere many , as the sand which is by the Sea shore 〈◊〉 multitude , eating , and drinking , and making ●erry . But in the dayes of Abijah his Grandhilde , Israel and Judah fought one against ●other , so that there fell down stain of Israel ●ve hundred thousand chosen men at that battle . challenge any man that is most verst in ●istory , to give me a parallel . The Church of the Jews under the Go●pel , about the time that Stephen was stoned , hrough the heat of persecution was sca●tered abroad , throughout the Regions of J●dea and Samaria : But when Saul became Pa● and of a Persecuter turn'd a Preacher , T●● had the Churches rest throughout Judea and G●lee , and Samaria , &c. This one thing amongst other is record● in the sacred Journall of the Israelites sometimes they had plenty , and sometim● they wanted bread and water ; sometim● they had peace , and sometimes their enemi● made war against them ; sometimes th● enjoyed health , and sometimes the plagu brake out amongst them : And thus it ha● been in all the generations and ages 〈◊〉 the world . England , that some have call● Terra Florida , or the fortunate Island , that , wi● Capernaum , hath been lifted up to heaven , 〈◊〉 the enjoyment of peace and plenty , the Gospel of peace , and the peace of the Gosp● together , for many yeers ; so that enoug cannot be spoken upon this subject , to t● praise of God , the envy of our enemies , an● the blot of our ingratitude . But we ha● had our changes . We have sinned away a● our comforts . Our peace brought plenty our plenty nourisht pride , our pride beg● contention , our contention drew the sword and the sword a civill sword , the sharp● and sorest of all Gods judgements , ha● turned our peace into war , our plenty into penury , our friends into enemies ; 〈◊〉 that our blood hath been spilt , and o● treasure spent , and our glory stained most beyond all example . Where every ●y , Marte cadunt subito per mu●ua vulner a fratres . In a battle betwixt Sylla and Marius , both ●omane Commanders , a Souldier having ain one , and afterward understanding that 〈◊〉 was his Brother , in anguish of spirit ●rust his sword into his own bowels . Titus ●espastan Emperor of Rome , wept when he ●aw the destruction of Jerusalem , and the great aughter of the Jews , chiefly occasioned hrough their owne civill dissensions ; but hat which hath heightned our misery , and fear aggravated our sin very much , we grew 〈◊〉 that height of heat and bitterness , that we ejoyced over our brethren when we obtained ny victory against them . Pliny reports this ●f the Dragon , that fighting with the Ele●hant , he got under the belly of that mighty ●east , where he suckt out the blood so far , ●at at last the Elephant fell , but with his all crusht the Dragon to death . He that wins most by a civill war , will be a great oser at the last . Philip Duke of Burgundy his embleme of a flint-stone and a steel stri●ing one against another so long till both ●re consumed , doth lively set out the miseries of that fire that is made by domesticall ●rms . A forain enemy cannot wish us a greater mischief , nor themselves a greater advantage , then our intestine wars . Hence the Turks use to pray unto God , to keep the Christians at variance ; which caused o● of their Emperors to say to his Councell disswading him from making war with the Germanes , because of their multitude and fortitude ; that he feared them not , because ( saith he ) sooner would his fingers be al● of a length , then their Princes be all of on● minde . 4. Keep a Diary of the severall and mo● remarkable judgements that God hath i● our time inflicted upon notorious offende● whether persons in high places , or such 〈◊〉 moved in a lower orbe . The holy Gho● takes speciall notice of such in the Scriptures . Few men went to the grave in peace , that by their monstrous impieti● made war against heaven and his Church As , what became of Pharaoh the bloody ▪ and Achitophel the crafty ? of Balaam the covetous , and Corah the rebell ? of Haman the proud , and Herod the fox ? As their live were wicked , so their ends were fearful . I● like manner , what became of Absalom the disobedient , and Ela the drunkard ? 〈◊〉 Zimri and Cosbi the unclean ? of Anani● and Saphira those lyars ? Were not all these taken away with a stroke in their sin ? Wha● became of those Romane Nimrods , as Maxentius the Tyrant , and Julian the Apostate , with others , who hunted the Saints of God to death in those ten persecutions mentioned in Ecclesiasticall Histories ? How few o● their hoary heads went to the grave in peace ? To come neerer to our owne times . What became of wily Winchester , and bloody Bonner , with many others that ruled the roste in those Dog-dayes of Q ▪ Mary's reign ? Few of those bloody and deceitfull men lived out half their dayes : But when the scumme was at the highest , it fell into the fire ; for though God did bear them up for some time in their essence , yet he would not bear them out at all in their malice . God hath leaden feet , but iron hands ; though he comes slowly , yet he strikes surely . It is good to mark the ends of men . Mark the perfect man ( saith the Psalmist ) and behold the upright , for the end of that man is peace . Balaam did so as wicked as he was , which made him wish that he might dye the death of the righteous , and that his latter end might be like his . In like manner mark the end of the transgressors , for they shall be destroyed together , the end of the wicked shall be cut off ; that is , they shall not dye the common death of all men , but shall be cut off in the midst of their dayes . If their lives be tragical , their deaths are seldome comicall . Zoroastes the inventer of Magick ( as some Historians affirm of him ) laught at his birth , but dyed a wofull , and a lamentable death , being banished from his Countrey . Alphonsus Dyazius a Spaniard , a rigid Papist , procured a notorious cut-throat to mur●her his Brother John Dyazius , a sincere Protestant , because he could by no means turn him from the truth ; but the righteous Lord would not suffer such an unnaturall villany to go unpunished ; for not long after he was haunted by the terrors of his owne conscience , that being at Trent when the Councel sate there , ( for he was one of the Popes Lawyers ) he hanged himself about the neck of his owne Mule. How have some godly Divines taken good pains in writing the stories of God● judgements upon notorious malefactors , a● Drunkards , Swearers , Sabbath-breakers , and such like ? Would others be perswaded in their generation , to take speciall notice , and keep some account of such memorable accidents , the benefit would be singular . The righteous shall see and fear ( saith the Psalmist ) What shal they see ? That God destroyed the mighty man , that boasts himself in mischief , that God takes him away , and plucks him out of his dwelling place , and roots him out of the land of the living . A Servi●g-man being at a Tavern in Essex , and threatning to swear the Constable out of the Town , if he came there ; in a drunken fit running after one to make him pledge him a pinte of sack at a draught , fell down the stairs , and dyed instantly , Novemb. 1. 1626. A Fisher-man ( that I knew ) bringing Mackerell to a Port-town in Suffolk , where the people ( because they were new , and the first that came that yeer to Town ) pressing eagerly to buy them , and some against his will being entred into his boat , he took up a stone , and sware by the name of God he would make them stand further off , instantly sunk down , and soon after dyed . How many in my time have I noted ! Would others do the like , how would men consider such things , and understand the righteous judgements of the Lord ? 5. Finally , consider seriously , and observe very strictly , what the Nationall Epidemicall sin of the time and present generation may be . Where iniquity abounds , it is hard to determine , but questionlesse every age hath a peculiar distemper . In times of commotion , when the bands of love are broken into severall parties and factions , as they have been lately amongst us , it is more easily discerned . A noble Gentleman of singular abilities , and one much employed in affairs of State in his time ( whom I knew well ) advised his friends at such a time to buy up all the Pamphlets that were printed , if of any considerable worth ; for when people fall out , they commonly speak out ; and if they be once drunk with passion , and their distempers boyl to any height , the most secret venome will swim on the top : By which means you may easily seel the pulse of the present time , and discover what is the Nationall and most predominant sinne : and it will be worth our praise to know it . Which that we may the better doe , let us look back a little to the generations behinde us . 1. Some times have been more notorious for drunkennesse . Scaliger in his Book de Lingua Latina , observes this of the Germans in his time , that their vivere was bibere , not only in their pronunciation , as he noted ; but in their practice , as other well observed , who lived that they might drink . Seneca foretold so much of some times , that men should be so drowned with this sin of drunkennesse , that plurimum meri sumpsisse virtus esset , it should be esteemed a virtue to strive with the Brewers horse who should carry more liquor ; and with some it hath been of that esteem , that not as drunk as a Begger , but as drunk as a Prince , hath been a kind of proverbial commendation of some . When Aeschines commended Philip King of Macedon , for a Joviall man , who would drink freely ; Demosthenes being by , told him , that this was a good quality in a Spunge , but not in a Prince . Drunkennesse is a sin that layes men open to all iniquity more then any sin . Ebrietas in se culpas complectitur omnes . What sin is not a Drunkard subject to ? Their eyes shall behold strange women , ( saith Solomon ) and their hearts shall utter perverse things . And a sin it is that God hath more frequently and suddenly plagued with death in the very act then any other sin . Edgar a King of England , observing in his time that excessive drinking abounded in the Land , through the example of the Danes that dwelt in divers parts of the Kingdome ; to prevent that evill , ordained that their cups they drank in should have certain pins or nails put in them , beyond which if any drank at one draught , he should pay so much money . 2. Some generation hath been more infamous for that sin of Swearing , and that by the name of God , even at every word here in England . Insomuch that a family in this Land , and that no mean one , was so notorious for this sin , that they had the name of the Bygods given them , and were so usually called . I remember , Mr. Fox in his History of the Acts and Monuments of the Church , reciting many evidences whereby he proved the antiquity of Priests Marriage , sets down the copy of a Release made by William Bygod , Lord of Little Bradley , to Henry Denardestone Clerk , and Alice his Wife ; and questionlesse that name of Pigot was originally the same , though in succession of time , and very wisely it was changed : Omne peccatum suam habet excellentiam : Every sin hath some peculiar vilenesse , wherein it may be said to excel other . There 's not any sin that doth more plainly discover the great profanenesse of the heart , as common swearing , especially by the name of God , for out of the abundance of the heart the mouth speaketh . 3. Some times that are gone over our heads , and therefore far behinde us , have been infected with an itching humour after Superiority , wherein persons not content to abide in the calling that God set them in , have indevoured to go beyond their proper line , and so broke their ranks . Thus Absalom was not content with the place of a Son , nor Hazael with the rank of a Subject , nor Jezabel with the condition of a Wife , whose desires should be subject to her Husband , whose right it was to rule over her . Thus the lowest of the people under the countenance of Jeroboam would be Priests , and it was a small thing in the eyes of Corah and his company , that God had brought them nigh unto himself to do service , but they must seek the Priesthood also . Thus Jeroboam the Servant of Solomon is not contented , unlesse he may lift up his hand against his Master . How sad was that time amongst the Scythians , who whilest they made their third Expedition into Asia , and tarryed seven yeers ( as Justin in his History reports ) were turned out of their beds and possessions by their servants that were left behinde to keep their cattle , and at their return were kept out by force of Arms by those slaves who had taken their Wives , and possessed their goods . Not much unlike that of the people of Israel , servants ruled over them , and there was none to deliver them . Caesar riding one day through a Towne , was asked by one , whether there were any striving for offices and places of honour in that place , answered that he had rather be the chief man in that little Village , then the second person in Rome ; an itching humour it is after greatnesse , that hath run in a blood from Adam and Eve to this day , who were not content with their standing , but would be as Gods , knowing good and evill : Now as the root of this humour is extreme pride , so the fruit is confusion ; first I say pride is the cause , there are none that are so low in their deserts , but are very high in their thoughts ; even the bramble hath great thoughts and high words too of his shadow , and it was but a shadow . Absalom , and Hazael , and Iezebel , and Ieroboam thought they could manage the affairs of a Kingdome better then David , or Benhadad , or Ahab , or Solomon . Every simple Cobler thinks he can go beyond his Last , and preach far better then his Priest : Ye Sons of Levi ( saith he ) take too much upon you : But the fruit of such ambition is mischief and confusion . Some Countrey Pesants that behold the stars to glister in the horizon on the top of a mountain , think if they were there they could reach the heaven , & order the stars , but being exalted on that mountain , they are as far to seek as before . What became of Absalom the Rebel , and Hazael the Traitor , and Iezebel the Proud ? of Ieroboam the Servant , and Corah and his company ? As none did so ill , so none sped worse , their mischief lighted on their own heads , and ( like to Phaeton ) their violent dealing on their owne pates . Those Scythian slaves , though their Masters could not beat them with their weapons , yet at the sight of their Masters rods and whips ran all away , and at last perished . But you will ask me , What may be the sin of this time ? Somewood is more apt to breed worms , and some cloth more ready to breed moths , and some times have their peculiar sins . But , what is the sin of this age ? which is more considerable for us , then the looking back to the times that are past . 1. Some say our great divisions , our most bitter contentions , and that amongst Brethren , is the sin . And indeed this evill is grown to that height , that they that should dye one for another , can hardly live one by another . Surely such divisions amongst those that professe godlinesse , cause great thoughts of heart , for the neerer the union is , the more dangerous is the breach ; broken bones are not so soon healed , nor sinews that are cut so soon knit , as great gashes in the flesh may be cured ; if a cable rope be broken , it is very hardly tyed together . If the Father and the Son , if the Husband and the Wife fall out , they are hardly reconciled ; and , as Solomon saith , A brother offended is harder to be won then a strong City . We do not finde that Paul and Barnabas ever met together again after they parted asunder , through their sharp contention . Which made Cosmus a Duke of Florence say , We are commanded to forgive our enemies , but we never read that we are bid to forgive our friends . And that which makes our contention so much the more grievous , is , that one speciall means that God hath appointed for the uniting of Brethren , is become a ground of the greatest quarrell . The Lords Supper is a feast of Loves , a communion ordained to nourish union , and yet at this feast we have found a bone of contention , and an apple of strife . And it is observable , that when any listen to seducing spirits , and separate from this ordinance , they grow sowre and sullen to their dearest friends . Our Saviour Christ foretelling the evills of the latter dayes , gives this as a badge of the last and worst , the old and cold age of the world : Iniquity shall abound , and the love of many shall grow cold . But what is the cause of both ? Many false Prophets shall arise , and shall seduce many ; and surely the difference of judgement will ever cause a distance in affections . Firebrands though they doe not smoak more when they are out of the chimney , yet I am sure they offend more , and may prove dangerous . The novel opinions of these times kept within dores do too much harm ; but spread abroad by the boutefewes of these times through their burning charity are ready to set all on fire . And most people either out of ignorance or easinesse , are like foot-travellers , who when they come to a stile that stands neer a gap , leave the stile and go in at the breach ; take up any error that causeth division , rather then take the pains to try the spirits , to prove all things , and keep that which is good . Unity is the highest mystery in heaven , and would be the greatest happinesse on earth , could we enjoy it ▪ Union is from God , division from the Devil , who where he comes with his cloven feet , separates chief friends ; and surely such are factors for hell that cause divisions , that observe Machidvel's rule , they divide that they may rule ; but surely the end of such wayes will be their owne confusion . The champion Mile when he thrust his hands into the clefts of an Oak , thinking thereby to make the breach the wider , was caught , and there held till he was devoured by wilde beasts . God grant that such envyous persons , that do sow the tares of division , may reap the fruit of such labours , even confusion . He graciously fulfill his promise , and give us one heart and one way ; He hear the prayers of his dear Son , and grant that we may be one ; He turn our heart-burnings into heart-breakings , and unite us fast together in the unity of the spirit , with the bond of peace . This I contesse is one of the sicknesses of these times , which alone is enough to make a gracious heart weary of his life , and long to be at home in heaven , out of the reach of ●o mischievous an evil . Melanchthon , when he lay on his death-bed , discovered not only much willingnesse to dye , but much joy ●t the thoughts of his approaching end ; and being asked by one the reason of it , answered , that it was because he should then see Christ and his Church above , where he was sure there was no such contentions amongst brethren , as was here , which he often ●amented with tears . This I say is our sicknesse , but yet my finger is not upon the plague-sore . 2. Some peradventure will think Hypocrisie to be that sin ; and indeed much profession of Religion without the power of godlinesse is common in these dayes , wherein men have learned the art of looking one way , and rowing another ; pretending one thing , and doing the quite contrary . These are like not onely Apothecaries boxes , that have golden titles , and nothing in them , but like painted sepulchres , full of rotten●esse and noysome filthinesse . There are seven abominations in such mens hearts . These men are like curious pictures of men and women , drawn to life ; but if you look behinde them , you may see store of dust and cobwebs . Or , they are like to some of our Innes in Market-towns , where you may see a Crown for the Signe , and a Begger for the Host ; an Angel at the dore , and a Devil for the Hostess : who under the glorious profession of sanctity , dare act the greatest villany . Jehu his pretence is zeal for the Lord of Hosts , but his plot is the Kingdome . Ahab and Jezabel proclaim a Fast , pretending the punishment of blasphemy , but they intend thereby to take away Naboth's both life and vineyard . And though all hypocrites have not attained to this height of hellish iniquity , yet they are like some children that are sick of a disease they call the Rickets , who have great heads , and big bellies , but shrimpled hands , and weak knees . They are men of great parts , but no gifts , not one of many are given to good works whileft they live ; and when they dye , something is given to the poor by their Testament , but not by their Will. It is said that Isaac digged more Wells , and found more water then Abraham ; and questionlesse the knowledge of most men is this latter age of the world , exceeds that of former times ; The earth is full of the knowledge of the Lord , as the waters that cover the earth : Nay , mens knowledge is profound , like waters that came out of the Sanctuary ; it is grown deeper , from the ankles to the loyns ; but it is to be feared , the water● of the Sanctuary have put out the fire that should burn in the Sanctuary , and that our great knowledge hath quite drowned our zeal , so that all those mens religion is run out of the heart into the head . The world is full of such , who are like the heads that Jehu caused to be laid at the gate of Jezreel , a great many heads , but never an heart amongst them all . The Toad some say hath a pearl in the head , I am sure it hath poyson in the belly . These speak like Cato , but live like Lucullus . Leah had bad eyes , but she was fruitfull ; Rachel had a better sight , but she was barren . Our Fathers saw lesse , but did more ; these men professe they know God , but in works ●deny him , being abominable , and unto every good work reprobate ; such knowledge will end in ●utter darknesse , and this tree of knowledge rob them of the tree of life . Quis non iraseatur ( saith St. Aug. ) videns homines ore Deum confitentes , negantes moribus ? Quis non iraseatur videns homines secuio verbis & non factis renunciantes ? Who can choose but be angry , that shall see men that confesse God with their lips , and deny him in their lives ; that shal see men renounce the world , and the lusts thereof , in words , but not in deeds ? Such men are like rogues that use to lye in the Church porch , whilest others make it but the way to their attendance upon divine ordinances , and religious duties . These men rest in an outward profession of religion , and a very form of godlinesse , and go no further . I wish some men were called as these be Hypocrites ; or be as they are called , solid and judicious Christians : But questionlesse many such are miscalled , they have a name to live , but are dead . Like many of the Popes of Rome , if the man were a Coward , they called him Leo ; if a Clown , Vrbanus ; if a Tyrant , Clemens . Such hypocrisie is hated of all . The Cardinal of Lorreign a bitter enemy to Geneva , and the reformed Churches , when Bernardinus Ochinus offered him his service in writing against the Protestants , slighted him with the greatest scorn , because he knew he had dissembled and played the hypocrite . And Trajan that wise and worthy Emperor , professed , that he had reason to hold himself discharged of all debts to those , that offended more by prevarication , then they ever deserved by industry : But yet this is not the sin . 3. There are others that will say , that Apostasie is the sin of this age ; and certainly there may be some reason for it , for we are a people given to backsliding ; and how hath the secret hypocrisie of many broken out into open apostasie in these times ? These are like gallant ships with glorious titles , as the Bonaventure , the Triumph , &c. but in a storm are ventorum ▪ ludibrium ; if the temptation come from the fears or flatteries of the Times , they are taken with many foolish lusts , which drown men in destruction and perdition , and so they make shipwrack of faith and a good conscience . There are three sorts of persons that are most dangerous , I wish all to take great heed of them . First , such as might have been good , but are not ; as , the children of religious parents , servants that have lived much in religious families , and people that have lived long under a powerfull fruitfull Ministery , but are not bettered . Secondly , such as seem to be good , but are not ; that can transform themselves into the shape of Saints , who have the voyce of Jacob , and the hands of Esau ; that speak like the Lamb , but are ravening Wolves . Oh! how hath Religion suffered under the pretence of Religion in later times ? Thirdly , such as have been good ( at least in the hopes of many ) but are not . These are trees whose fruit withereth , without fruit , twice dead , and plucked up by the roots . The first are civill persons that have no faith , too good for the Devill , but not good enough for God. The Lord deliver us from such , for they may prove unreasonable , because they have no faith . The second sort are Hypocrites , and the third Apostates , the most bitter enemies to ●olinesse , and the power of godlinesse . Such was Iulian the Apostate . It is said , that tame Foxes , if they break loose , and turn wilde , will do more mischief then any . Iulian was once a Christian , and a forward professor , but turning back to Heathenisme , drew more from the Faith by fraud , then any of his predecessors did by force . Baldwine and Bolsack turned Apostates , and were hired by the Papists to write the Life of Calvin , and proved desperate adversaries to the truth . Parsons and Harding had sometimes a taste of the truth , but falling away , proved most bitter enemies to the Church of God. The greatest enemies that any man can have , are those of his own house . He was of the society of Jesus that betrayed him . Such Apostates are not onely injurious to others , but in conclusion are the greatest enemies to their owne souls . To fall backward is more dangerous to the body , and to apostatize is most dangerous to the soul . What became of Iulian the Apostate his Vicisti Galilaee ? which taking a handfull of blood and flinging it up into the air against Christ , told all the world that his end was miserable . If any man draw back ( saith the Apostle ) my soul shall have no pleasure in such . Henry the fourth , King of France , after his revolt to Popery , was perswaded by a great Duke about him , not to readmit the Jesuites into the Land , who had been justly banished by the State. He answered , Give me then security for my life : and thereupon admitted them , and gave them one of his owne houses for a Colledge ; but did that secure him ? certainly it did not ; the Jesuites would never trust him , for first one by their procurement stab'd him in the mouth , and after that another to the heart , and that was the end of so great an Apostate . And surely he that draws back from the God of truth must needs embrace error ; if from the God of wisdome , will be a fool ; if from the God of happinesse , cannot but be miserable . This is a great sin , but not that sin . 4. So that if I may take liberty to expresse my thoughts , with humble submission to better judgements , I am of opinion , that not onely an unwillingnesse to submit unto , but a most violent opposition against the Kingly government of Jesus Christ in his Church , by his owne officers and ordinances , is the sin of this present generation . It is very observable , that the offices of Christ have met with strong opposition , some in one age , and some in another , more apparently . Some times have been more notorious for the opposition that was made against his Propheticall office , as when the Circumcellians defaced and burnt the Scriptures : So did the Papists , who made it death for any Protestant to have and read any part of the Old or New Testament . The same grand Hereticks have made their Injunctions , Precepts , Traditions , of equall authority with the Word of God : So did the Councel of Trent at their fourth Session . Some times have been more infamous for the opposition that was made against the Priesthood of Christ , who made peace for us by his Death , and still maintains our peace by his Intercession . Thus the Papists have mightily opposed Christs Priesthood , by their doetrine of Justification by Works , their figments of Purgatory , works of Supererogation , prayers to Saints . Every man ( say they ) must suffer for his owne particular ; yea , the works of one may suffice for another : So say the Rhemists in their Annotations , Rom 8. 17. Col. 1. 24. But these times are such as do more cleerly fight against the Kingdome of Christ ; and herein cunningly they strike at the root , and undermine all his offices , the end whereof , viz. his Kingly office , being to support the Priesthood and Prophesie of Christ in their vigour and efficacy , that as a Prince and Captain of salvation to the Elect , he might bring them to God. A practicall , vigorous , open opposition of Christs Kingly office exercised in his ordinances , was never more eminent then in these days . Wherein there are so many Gallioes , or Gadarens ; Gallioes , that care not for those things , as either too far below their greatnesse , or too heavy a yoke to put their necks under ; or Gadarens , who say plainly , We will not have this man reign over us , but desire him to depart out of the Countrey ; who are not only an unwilling , but a rebellious people in the day of his power . The reverend and learned Ministers of London met together in their Provinciall Assembly , in their Vindication of this government , to use their owne words , say as much : We are not ignorant that this government hath many adversaries . The ignorant person hates it , because it will not suffer him to go blindfold to hell ; the profane person hates it , because it will not suffer him to eat and drink his owne damnation , by unworthy coming to the Lords Supper ; the Heretick hates it , because after two or three admonitions it rejects him ; the Jesuite hates it , because it is an invincible bulwark to keep out Popery ; the Schismatick hates it , because the main designe of it is to make all the Saints of God to be of one lip , one heart , and one way . And above all , the Devill hates it , because if rightly managed , it will in a short time blow up his Kingdome . And indeed , hence are all our miseries and mischiefs . Church-discipline is like the hem to the garment , rend off that , and how soon will all Religion ravell cut to nothing ? It is like the hedge to the Vineyard , if that be pluckt up , how soon will the Boar out of the Wood , and the wilde beasts of the field devour it ? What a company of Hereticks and Schismaticks break in upon it ? all that passe by the way pluck it : Antitrinitarians , Antinomians , Antiscripturists , Socinians , Familists , Quakers , &c. would dig up this Vineyard by the very roots . How are Christs ordinances despised , the authority of the Scriptures questioned , Gods faithfull Ministers misused ? They were never more learned , more pious , or more painfull ; and yet never more scorned and undervalued then at this day . All Sectaries and Schismaticks , though they differ much amongst themselves , yet agree all in this , an irreconcileable hatred of , and a bitter opposition against a godly faithfull Ministery . But it is no wonder , for if the Cart-wheel turn round , it is impossible that the spokes should stand still ; if the Church and her discipline suffer under so many turnings and changes , surely her officers can have no rest . Now , if any ask what the reason is that this government , formerly so much commended , so much desired , is now so mightily opposed , as the most tyrannicall . I answer : It is not because we have attained to more light then our Forefathers had , as is pretended ; but , 1. Partly , because the instruments are changed , the actors upon the stage that oppose it are new men . It was notable advice that Benhadad's Councel of War gave him after that Ahab had beaten him in that first battle . Take the Kings away every one out of his place , and put Captains in their roomes . It is an old and a most politick device , If a designe receive a check , it may easily be driven on by changing the instruments , and hath often prevailed , where God hath not stept in and prevented it , as he did here . That which is unsufferable in a Prince , may be commendable in a Captain . The same errors that were formerly taught , and as generally loathed , because the broachers of them were Prelaticall , are now embraced gladly , and swallowed downe greedily , because taught by such as have a name of Sanctity . Take away the Bishops every one out of his place , that so mightily opposed this discipline ; and set up some rare gifted men in their room , that shall as much persecute and oppose it ; and then the same people that earnestly laboured for this government , will now as violently resist it . 2. Because of the wickednesse and perversnesse of mens spirits , this being the last and worst age of the world , and we are faln upon the very dregs of time . This government is very strict , and mens secure lives will not easily submit to Christs severe laws : We are become their enemies , because we tell them the truth . 3. But chiefly , because of the crosse and froward disposition of most men : If they be commanded any duty , they peremptorily reply , There is no hope , we will walk after our owne devices , and we will every one do the imaginations of his evill heart . If they be forbidden any thing , nititur in vetitum , they eagerly pursue what before they stubbornly refused : Let people be denyed what is petitioned , they grow the more boldly importunate , even to a kinde of violence ; let their desires be granted , they not onely loath what before they liked , but grow higher in their demands . Whence Franciscus Sodorinus Cardinall of Preneste was heard to say to Pope Adrian the sixth , that to grant to some people their petitions was but the way to slight the grant , and prepare for more . How many instances may we give of this ? When God commanded Circumcision , though under the sharpest penalties , how unwillingly did people submit to it ? The neglect whereof had wel-nigh cost even Moses his life . And now the Lord hath taken it away , both Jews and Gentiles will be circumcised . Time was when Christians met in Lanes and Woods to hear the Word , even with the perill of their lives , being wholly restrained from all places of publick meetings . Oh! how much did they desire that Temples might be granted to them ! And what cost were they at , when they had liberty given them to enjoy them ! But in our dayes , when we assemble freely in such publick places , every thing is too much that is bestowed on them ; with Judas and Jeroboam we cry out , What needs this waste ? and , It is too much . And with what scorn and contempt do many turn their backs against those places , and creep into corners ? The same people , when they were restrained from hearing Sermons , especially the Sermons of some men ; How did they then flock to our Congregations , as Doves to the windows ? they went from strength , notwithstanding the many penalties they endured : But now they have liberty to attend the same persons and places , they say , Depart from us , we desire not the knowledge of those wayes . Time was when Baptisme was willingly and generally embraced by most , provided that their children might not be baptized with the signe of the Crosse , which was then enjoyned ; but now when that offensive ceremony is removed , many of these care not whether ever their infants be admitted into the Church by that Sacrament or no. Heretofore people came most willingly and frequently to the Lords Supper , provided they might not be brought up to the Rail , at which most stumbled , and be dispensed with as touching their gesture ; but now , when what was desired is granted , and that burthen ( that neither we nor our Fathers were able to bear ) is removed , they loath that spirituall Manna , and ordinarily turn their backs upon that royall feast and company . These people , when they were sorbidden to meet together in private , where they used to afflict their souls before the Lord , for their own sins , and the evils of the times , by prayer and fasting ; and that notwithstanding the severest censures of those in power , who condemned such meetings as unlawfull Conventicles ; yet did meet , and that frequently , and ( it is hoped ) fruitfully : Now having free liberty granted , so to assemble themselves , seldome come together for such a purpose . Martyrs have formerly gone more willingly to the stake to be burned , then these to this excellent ordinance , where their hearts may be warmed and refreshed . Even so , when this government was strongly opposed by the State , and all hopes of enjoying it , altogether frustrate , how did our Fore-fathers pray for it , preach for it , dispute for it , print for it ; yea , suffer even to bonds and imprisonment for it ? Insomuch that divers lost their liberties , and some hazarded their lives . Amongst the rest , Mr. Vdall a learned and godly Minister , was at a generall Assizes condemned to dye for writing in defence of it : the Story of whose Imprisonment , Examinations , and Arraignment , I have seen : Yea , of so high account it was with some in those days , that the King of Denmark and the King of Scots wrote their Letters in his behalf to Queen Elizabeth , requesting that he might not suffer for that Cause : Yea , King James then King of Scotland , in a Speech of his to the Generall Assembly , told them that he blessed God that he was born in Scotland , and was a member of such a Church ; his reason was , because the Church of Scotland excell'd other Churches in discipline ; England had true doctrine , but wanted true discipline . And now that we may enjoy it , the State in a full Parliament declaring for it , men loath and abhor it as the most tyrannicall and Antichristian , and cry out , Not him but Barabbas , and choose rather to put their necks under any heavy yoke , then submit to this gracious discipline , formerly so much desired . Now the God and Father of our Lord Jesus Christ advance the Kingdome of his dear Son , that he may be Governor amongst us , that he may rule in us , and reign over us ; even he that is the Prince of peace , that came into the world with a song of peace , that going out of the world left us a legacy of peace , whose government is a government of peace , whose Ministers are Embassadors of peace ; whose wayes are wayes of pleasantnesse , and all whose paths are peace . He unite our hearts together in the unity of the Spirit , with the bond of peace . That God that could find out a way to make peace betwixt himself and mankind , He that can never come too late in any danger , that can never be to seek in any straight ; heal our wounds that grow so deep , repair our breaches that grow so wide : He in his good time give us one heart , and one way , that we may fear him for ever ; for the good of us , and our children after us . Amen . CHAP. III. What personall and private passages of Providence those are which ought to be recorded in our Journall or Diary . THus far of our National and more publick concernments , that are to be remembred : I come now to shew what Personall and private occurences are to be recorded ; And they are these five that are most observable . 1. Let every man keep a strict account of his effectuall calling , and of his age in Christ ; and ( if it may be ) set down the time when , the place where , and the person by whom he was converted . I know every one cannot relate it , as Paul could , in all the circumstances : It came to passe as I made my journey , and was nigh unto Damascus , about noon , suddenly there did shine from heaven a great light round about me , and I fell to the ground , and heard a voyce ▪ &c. But yet some can with the same Apostle say , I was a persecuter , a blasphemer , and injurious , but I obtained mercy : Or , with the blinde man whom Jesus cured ; One thing ▪ I know , that whereas I was blind , now see . I was an ignorant , proud , profane ●erson , and without God in the world , bue by his grace I am that I am . There are some ●uestionlesse that can most punctually set down the severall circumstances of their ●onversion . It was a prophesie of the times under the Gospel . It shall be said of some ●n Babylon that they knew God , and this and that man was born there ; and of Zion , this man was born in her : Yea , The Lord himself shall count when he writeth up the people , that this man was born there . Onesimus could tell that Paul was his Father , he could tell the time when , and the place where he was converted , for he begat him in his bonds . Cyprian had wont to call Caecellius , novae vitae parentem , his spirituall Father . St. Paul could say that Andronicus and Junia were in Christ before him . There is a seniority amongst the Saints . God hath his elder and his younger children . It is good to know our age in Christ . Polycarpus could say , Thus many yeers have I served my Master Christ , and hitherto hath he dealt well with me . Remember this day , saith Moses to the Israelites . What day was that ? The day that they came out of Aegypt , from the House of bondage . So I say , Remember the day wherein God took you , not from toyling in brick and clay , but from the slavery of sin and Satan ; not from following the sheep , as he did David , whom he made a King ; but from following the world and your own unruly lusts . You keep an account of the day wherein you were born , and why not of the day wherein you were born again ? You remember your Marriage-dayes , and why not much more the day on which you were married to Christ ? You have your Register-books for the one , and why not Diurnalls for the other ? Would you be perswaded to do thus , it might provoke you to say as sometimes Sarah said when Isaac was born , Who would have said ( that knew my age ) that Sarah should have given children sack ? Who that knew me in the dayes of my vanity and vilenesse , that knew me in the School , or at the University , or when I was an Apprentice , when my life was as full of disorder , as a toad was of poyson ; who would have said that Christ should ever have been formed in me ? But by his grace I am that I am , and God hath made me laugh . Some acts of God , are acts of common providence , and so he feeds us , and cloaths us , he doth as much for the creatures ; for he feeds the Ravens , and cloaths the Grasse . Some acts of God , are acts of speciall priviledge ; and thus he gave ▪ Abraham a childe in his old age , and made David of a Shepherd a King. Some acts of God , are acts of pattern ; and thus he shewed mercy to Manasseh , and Mary Magdalen , & Paul ▪ For this cause ( saith that Apostle ) . I obtained mercy , that in me first Jesus Christ might shew forth all long-suffering , ●or a pattern to them that should hereafter believe ●n him to life everlasting . Some acts of God are acts of wonder : It ●s a wonder that any soul is saved ; I am sure it is a wonder that ever God should ●hink of me , look after me , strive with me , wait upon me , that he might be gracious to ●e ; nay , it is not onely matter of wonder ●ow , but will be cause of admiration unto ●ll eternity ; Who am I , and what am I , that God hath brought me hitherto ! It is the ●ords doing , and it is wonderfull in mine ●yes . Amongst many things that Beza in his last Will and Testament , gave God thanks for , ●his was the first and chief , that he at the age of sixteen yeers , had called him to the know●edge of the Truth . Let every one that can know his age in Christ , set down this in his ●ournall . 2. Take speciall notice of all divine assistance , and that either in the performance of the duties that are required of us , or in ●earing those evills that are inflicted upon us . For the first , we know that all our sufficiency is from God , all our fresh springs ●re in him , and therefore all our full streams of prayse should run to him . It is our sin , and should be our shame , that though the ●xe knows his owner , and the Asse his Masters ●●th ( as the Prophet saith ) that is , by a common instinct of Nature , they acknowledge that as all their provision is from him , 〈◊〉 all their strength to draw or bear is due t● him : Yet we do not consider ; that is , we do not so know God , as to acknowledge , th● as we have all from God , so all is due t● God. He it is that giveth power to the ●ai● and to them that have no might , he encreas● strength . But the youths shall faint and be we●●● and the young men shall utterly fall . If Dav● will go out in the Name of the Lord , in th● strength and by the assistance of God , 〈◊〉 shall return a victor over the mighty G●ant : But if Goliah will go out against D●vid with a sword and a spear , trusting onel● to his own strength , he shall fall . Moses h● a great charge to go to Pharaoh , and to brin● the people of Israel out of the Land of Aeg● and how oft doth he through unbelief cav● at that call , as unfit for that service ? sev● or eight times he replyes upon God as unwilling , because unfit to go : But throug● Gods most gracious assistance , he finished th● work to the glory of God , the comfort 〈◊〉 his people , and the shame of that pro● enemy ; aad this is recorded . I have foug● the fight ▪ ( saith St. Paul ) I have finished 〈◊〉 course , I have kept the faith ; and this is wri●ten down in a book . Secondly , assistance in withstanding vi●lent temptations , in undergoing heavy bu● thens , and conflicting with sundry evil● should not be forgotten . There is a tim● when Kings go not forth to War , but no ●ime wherein Christians have not some com●ate with temptations , but God either pre●ants them , or assists us in them , and makes ●s victors over them , and gainers by them . It is written of St. Augustine , that after his conversion to the Faith , he was much vexed with inward conflicts ; and after long strug●ing with them in the use of means , and not prevailing as he desired , he heard a voyce saying to him , In te stas & non stas ; whereby apprehending , that the way to fall was to stand in his owne strength ; by faith in prayer he did fly unto God in Christ , and his tree grace , and so obtained victory . At my first answer ( saith St. Paul ) no man stood by me , all forsook me ; I pray God it be not laid to their charge . But God stood by me , and strengthned me , and I was delivered out of the mouth of the lion . And indeed at such a time a gracious heart can better bear Gods stroke , then endure his absence . St. Paul makes speciall mention of this : Faith is the gift of God ; and amongst many singular benefits that we have by that grace , this is not the least , It hath a singular dexterity in helping the heart at a sudden pinch ; in mustering up spirituall , and those present forces against an unexpected temptation . A lively faith is the best leaver at a dead lift . See it in the case of Joseph , fiercely and unexpectedly assaulted by his beastly Mistris . Many arguments are brought in of a sudden , by which he is fenced so impregnably against her sollicitations , that he comes off more then a conqueror . 1. It is a sin ( saith he ) against the great ●rust my Master hath in me , He hath committed all into my hand , &c. 2. It is a sin against my place and dignity , There is none greater in the house then I. 3. It is a sin against my Masters interest , You are his wife . 4. It is a wickednesse , a great wickednesse against God. The like you shall read of David , who when he was reviled by Shimei , with those words , Come out thou bloody man , thou man of Belial , &c. which so far provoked Abisha , and edged his spirit against him , that he could hardly hold his hands ; yet bare all patiently , being armed against such an assault . Three arguments are suddenly mustred up by Faith , by which he comes off with victory . 1. My Son rebels , and he is more violent against me . My Servant takes away my good name ; my Son would not only take the crown from my head , but my head from my shoulders . 2. The Lord hath bidden him curse me , and therefore let him alone . 3. The Lord will look on me , and not onely do me good by this , but for this affliction . It is good to set down every affliction we have met with in our time , and to observe Gods carriage towards us in them , with the benefit we receive from them . 3. Remember , and for that end put into your Journal all deliverances from dangers , vouchsafed to you or yours . And indeed , what is our whole life , but a continued deliverance ? We are daily delivered , either from the violence of the creature , or the rage of men , or the treachery of our own hearts ; either our houses are freed from firing , or goods from plundering , or our bodies from danger , or our names from reproaches , or our souls from snares . This being the difference betwixt a gracious and a gracelesse heart ; a godly man is delivered , a wicked man is but reserved . God knows how to deliver the godly out of temptations , and to reserve the unjust unto the day of judgement , to be punished . Jacob is delivered from the treachery of his Uncle Laban at one time , and from the fury of his Brother at another ; both are remembred . David is delivered from the paw of the Bear , and the mouth of a Lion ; both of them are mentioned before Saul . Jeremiah cannot forget the dungeon out of which he was saved ; nor Daniel the Lions den , out of which he escaped ; nor Jonah the Whales belly , out of which he was delivered . Read their Prophesies , and you shal finde the stories . Mr. Beza in his last Will bequeaths thanks unto God , that being infected with the plague at Lusanna , and aspersed by his enemies with grievous calumnies , God delivered him from both . 2. That being tossed up and down in the first Civill wars of France , for many moneths , God had preserved him from six hundred dangers . Our deliverances are more then we can number , greater then we can value . Who so is wise , and will observe them , even they shall understand the loving kindnesse of the Lord. Every night God setteth his watch about us , and every day he commands his Angels to pitch their tents for our safeguard . And alas , what is all our care and prudence , without his watchful eye of providence over us ! Except the Lord keep the City , the watchman waketh but in vain . When Noah and all his train went into the Ark , it is said the Lord shut him in . It is good to open the dore in the morning , and to shut the dore in the evening by prayer : pray when we open them , that God would dwel with us ; and when we lock up our dores , that God would shut us in , otherwise we cannot be safe . Take but a little notice of the preservation of our children ; nay , but of one childe , and you will say that all our care is nothing without his watchfull eye . I will give you a memorable instance of a Childes deliverance who , whilest divers in the family , with many other friends were met together to fast and pray , went out to a pond very much frozen , ( for it was in an hard cold Winter ) either to slide , or to whip his top , I remember not which ; where two holes were made in the ice for the safety of the fish , and the taking up of water , into one of these he fell up to the arm-holes ; the childe was soon mist , and search being made , he was found there : Had the hole been wider , or he not spread out his arms , or he not seasonably found out ( for it was about the time the company brake up ) he had perished . I was then at the house , an eye-witnesse of that deliverance . Another example I shall give you of a Man. A certain English Captain in the Wars of France , under Henry the fourth , whom Queen Elizabeth assisted against his own subjects ; being quartered in a Town lately taken from the enemy , carryed himself with that civility toward his Landlord , as became an ingenuous Gentleman ; and yet with that fidelity too , as suited with the honor of his command in chief ; that he won very much respect from the Master of the family : Insomuch , that some time after , the enemy having taken the Towne again , beaten the Kings party , slain many , and wounded more even unto death ; at the end of the day , when the Armyes were retired , the Townsmen came out to cut throats , and to take the pillage : By providence this Landlord before mentioned , came to this Gentleman , sorely wounded , and ready to dye ; whom he bestrides , and drawing his sword protests he would there dye , rather then his friend should suffer any further harm : And so by the help of others , he brought him home to his own house , where by chirurgery and good diet , with all carefull attendance , he recovered . This story I heard the Gentleman relate to me and others . Thus God creates deliverances ; and indeed , preservation from danger , is nothing else but a continued creation . There is scarce any thing in the wayes of God more remarkable then Deliverances . And indeed , it is necessary that God should take the charge of us at all times ; for our dangers are so many and great , that none are wise enough , or strong enough to deliver us , but the Lord. 4. All the instruments , all the men and means that God hath in providence at any time used for our good , must not be forgotten : As , 1. What Parents we have had , how godly they were , and how religiously tender they were of our eternall welfare ; what care they took of us , what cost they bestowed upon us , what prayers they made for us , what pains they took with us , in correcting , in instructing us for our temporall and eternall good . 〈◊〉 is a very rich priviledge to come of godly and religious parents , to be heirs of so many promises which they daily laid up for us , and so many prayers that they continually made in our behalf , is a very rich portion . The Jews would often boast that Abraham was their Father , and Moses chose rather to owne him , yea though he suffered with his posterity , then to be called the Son in law to Pharaob's daughter , and enjoy the pleasures of sin for a season , Solomon keeps an account of this mercy : I was my Fathers Son ; that is , I was his darling , his beloved Son ; and , I was tender and dear in the sight of my Mother : And thus he taught me , and said unto me , Let thine heart retain my words , &c. The like honorable mention he makes of his Mother : The words of King Lemuel , the prophesie that his Mother gave him . Lemuel is a name given to Solomon , as Mercer observes upon the place . He is called also Jedidiah , because the Lord loved him ; and here Lemuel by his Mother , because she had dedicated him to the Lord. 2. Remember what Schoolmasters we have had . Dr. Andrews Bishop of Winchester was so thankfully affected with the care that Mr. Mulcaster had of him whilest he was his Scholar , that when he came to great preferment in the Church , he placed his picture over his study dore . Mr. Calvin did so far acknowledge the love and care of Miturinus Corder●●s his Schoolmaster , that he dedicated his Commentary upon the first Epistle to the Thessalonians to him . And Persius had so honorable an esteem of his Master Cornutus , that he writes his fifth Satyr to him , and expresseth his thankfulnesse to him in very high language . Hinc ego centenas ausim deposcere voces , Vt quantum mihi te sinuoso in pectore fixi Vo●e traham pura , &c. 3. What noble Mecaen●s , what bountiful Benefactor we have had , by whose cost and kindnesse our good education hath been furthered , and our comfortable maintenance enlarged . St. Augustine thankfully acknowledged , that by the liberall contribution of Romenian a noble Gentleman , his studies in the Liberall Arts were much cherished and advanced . 4. To conclude : It will be of singular use to put into our Diary , what Times we have lived in , what Ministers we have lived under , what Callings we were of , what Wealth was bestowed on us , what places of Authority and Command were committed to us . Plato when he was ready to dye , gave God thanks for three things : 1. That he was made a Man. 2. That he was born in Greece . 3. That he lived in the time of Socrates . Blesse we God , that such a Kinsman brought us up in our younger yeers , that such a Scholar was our Tutor in the University , such an one relieved us , such a friend preferr'd us . The Lord give mercy to Onesiphorus , saith Paul to Timothy , for he oft refreshed me , and was not ashamed of my chain . When he was at Rome , he sought me out diligently . The Lord grant unto him that he may finde mercy from the Lord in that day ; and in how many things he ministred unto me at Ephesus , thou knowest very well . Yea , let not the meanestor lowest instrument of our good under God be forgotten . Who hath despised the day of small things ? Even a Raven may sometimes bring bread and meat to a poor Prophet , and a poor Widow sustain a Messenger of God. A wicked Physitian , or a drunken Chirurgeon , may instrumentally under God save our lives . Even a cypher , as very a nothing as it is , if joyned to 10 , make it 100 ; if added to 100 , makes it 1000. Poor despised David , that stood but as a cypher in Kings Saul's account , & his Brothers judgement , in the name of the Lord slays Goliah , and wrought a great salvation for Israel . The Lord Cromwell , K Henry the Eights favourite , did not onely remember Friscobald the rich Florentine , that was so bountiful to him in his travel ; but he considered a very poor man , and gave him maintenance to his dyiug day , whose Father had given him many a meals meat . 5. And finally , mark what return● , what answers God gives to your prayers , and set them down with a Selah , as most remarkable pledges of his love . Moses did so ; who having fasted and prayed for the people , who had made them a Moltencalfe , and he received a gracious answer ; writes that down ▪ the Lord heard me at that time also . It seems Moses took speciall notice of such answers to prayer , for he records a like passage , when God separated the Tribe of Levi for his service , he prayed , and the Lord ( saith he ) heard me at that time also . Hannah did so ; she told Eli that she had received a man-childe from the Lord by prayer ; for this childe I prayed ( saith she ) and the Lord hath given me the petition I asked of him . All a Christians happinesse is laid up in promises , and all those promises hang upon the pin of prayer . The prayer of faith is the great engine of the people of God , by which promises are made out into evidences ; and such returns of prayer should be recorded . What grace Jesus Christ had either to do or suffer the will of God , he had by promise , as you may see , Isa . 11. 2 , 3 , 4. & 42. 1 , 2 , 3 , 4. & 61. 1 , 2 , 3 , 4. and the good of all those promises he fetcht out by prayer . He had a word of command as well as we , Ask of me ; and he had a word of promise , and I will give thee , &c. And he prayed very much , he spent whole nights in prayer , and was heard in what he prayed ; and he takes speciall notice of it , I knew that thou hearest me alwayes ( saith he to his Father , when he raised Lazarus . ) In the dayes of his flesh ( saith the Apostle ) when he had offered up prayers and supplications , with strong crying and tears to him , that was able to save him front death , and he was heard in the thing he feared ; and this is recorded . Now this God is our God , he will hear us and deliver us as he hath said . Undoubtedly if he give us an heart to pray , he will encline an ear to hear ; who delights as much to grant his peoples petitions , as they can to receive his grants . As King James said once to a great Courtier , to whom he gave a great summe of money , I am better pleased that I can give , then you are satisfied that you may receive . Tiberius was so in love with Sejanus his favourite , that he never denyed him any thing that he asked ; he often prevented his asking by his bounty : But our God is so willing to grant our desires , that he doth not onely give us what we ask , but more then we ask , nay more then we should ask , more then we can ask or think , and that exceeding abundantly . Give us this day our daily bread , is the rule by which we are directed to ask for necessary and convenient comforts ; and certainly , what we may not labour for , we may not pray for ; but we must not labour to be rich . Now though Nature is content with little , Grace with lesse , yet God is so bountifull as to afford us exceedings ; be will fill our hearts with food and gladnesse : He will give us not onely a house to dwell in , but a stately one ; not onely a coat to cover us , but a costly one ; not onely a table to fit at , but a table well spread , and a cup running over , and that in the sight of our enemies ; which is more then we should ask for . So high was Roger Bishop of Salisbury in favour with King Stephen , that he would say of him , Let that man beg of me what he will , I will grant him , though it be half of the Kingdome ; and sooner shal he be weary of asking , then I shall be of giving . God will give in mercy , as long as we ask in saith . When Sir Walter Raleigh asked a favour of Q Elizabeth , she said to him , Raleigh , when will you leave your begging ? he answered , When your Majesty leaves giving . God is much more bountifull ; who did not give over granting Abraham his requests for Sodome , till he left asking ; and who can tell , but that if he had gone on , and prayed that if five persons that were righteous had been found in Sodome , the City might have been spared for their sakes , according to his request ? G●n we think that God will hear ●e young Ravens when they cry , and negct the Doves that mourn in the valleys ? hat he will hear the young Lions when ●ey roar , and forget the Lambs that bleat ●ter the Sheep ? That he will hear Hagar ●d her Ismael , varlets and vile ones , that ●y unto him in their extremities ; and will ●e turn his back upon the tears , or stop his ●r to the prayers of his owne children that ●y unto him daily , in the name of Jesus ●hrist ? Undoubtedly he cannot . St. Am●ose was wont to say , the better to comfort ●onica St. Austin's Mother who prayed often ●r him , even with tears , Impossibile est ut filius ●●arum , lachrymarum periret , It is impossible ●at a Son of so many tears should perish . As ●ng therefore as God gives us an heart to ●ay for any mercy , let us not be out of ●eart . And why so ? Because then we beg ●o more but what God hath commanded us ●o ask , and we ask no more then what he ath promised to give , and he hath promi●d no more but what he is able to perform , ●d he shall perform no more but what he ●all have glory for , and we know his glory dear to him . Let me therefore advise every believing ●ul to be much in prayer , and with the salmist to hearken what the Lord will ●eak , for he will speak peace unto his people . ●nd what returns of those prayers they ●eet with . If they can say , for this Wife I rayed , for this Childe , this deliverance , this successe I prayed , and the Lord 〈◊〉 granted me the request I put up unto hi● Let such experiments be put upon this 〈◊〉 count , with a Selah . CHAP. IV. The manner how a Journall or Diary is 〈◊〉 be used , and first what is to be done 〈◊〉 way of observation . THus far of the materials whereof Journall may be compounded : No● in the next place I shall speak of the mann●● how such a Journall is to be used . And he●● in two things would be commended to th● Christian Reader . 1. Rules of Observation : And , 2. Rules of Practice . For observation take notice of these thre● Rules : 1. Labour by faith to see and observ● God in all things that are bestowed on you ▪ continued to you ; say as Elisha , Here is t●● mantle , but where is the God of Elijah ? He●● is health , and peace , and liberty ; but wher● is the God of these comforts ? The Na●● of God ; that is , the wisdome of God , th● power and faithfulnesse of God , is writt●● upon every spire of grasse , upon every drop 〈◊〉 rain , in such great letters , that he that ●ns may read . Let the same minde be in us ●at was in Jacob , the Israel of God , who when 〈◊〉 told his Wives his resolution to leave his ●ncle Laban , useth this language , God hath ●●ken away your Fathers cattle , and given them to ●e . And when he met with his Brother ●sau , who asked him of the children whose ●ey were ; he answered , they are the children ●hich God of his grace hath given me . At the ●me time urging his Brother to accept the ●esssing that he had sent him , he useth this ●rgument , I have seen thy face , as though I ●nd seen the face of God. And again , Take ●hat is brought thee , because God hath de●●●ac●ously with me . He that cannot see God ●n a judgement , will never be truely hum●le ; and he that cannot see God in a mercy , ●an never be truely thankfull . Check your ●elves therefore often for this neglect , as this ●acob did , who when in his journey to Laban●e ●e had in a vision a sight of a Ladder , whose ●oot stood on the earth , and whose top did ●each to heaven , and the Angels of God were ●scending & descending upon it , and the Lord ●ood above it : All which was a lively disco●ery of Gods provident care of him ; said , God was in this place , and I knew it not . So ●●y you , God was in this friend that relieved ●e , in this ordinance that refreshed me , ●n this creature that comforted me , and I observed him not . There are none of the wayes of God , wherein he useth either th● ministery of Angels , or the wisdome of me● or the strength of any creature ; but God is 〈◊〉 the top of the Ladder , and orders all , though we observe him not . We may by an eye of reason see a man is his works , though his person be not present● As , when we see a piece of ground well ploughed , the fences well made , the cattle well ordered , we say , Here is a good Hu●band , though we do not see the Farmer ▪ When we see a house built very well , and every room well contrived , we say , Here i● a good Work-man , though we do not see the Carpenter . And may we not as well by an eye of faith behold the wisdome , goodnesse , and power of God in his works ▪ though he be invisible . Say you therefore ▪ Here is so much of the prudence of a P●●nce , so much of the policy of a State , so much of the valour and faithfulnesse of a Governour ; but how much do you observe of God , who rules the hearts and wayes of all men ? Here is so much of the cost of a Father , so much of the affection of a Mother , so much of the faithfulnesse of a Friend , but how much of the mercy and wisdome of God ? A great Cardinall ( that I have read of ) writing down in his Diary what such a Lord did for him , how far such a Prince favoured him , what incouragement he had from such a King , and how such a Pope preferr'd him , but not a word of God ; one ●eading of it , said , This man remembred ●is friends , but forgat God. Like another Haman , who when he told his friends , and ●eresh his Wife , of the glory of his riches , ●nd the multitude of his children , and all the things wherein the King had pro●oted him , who had advanced him above ●ll the Princes and Servants at the Court , ●nd what honor Queen Esther did him , who ●nvited him onely with the King to the ban●uet , never made any mention of God. Do ●ou rather as David , who when he had ●old King Saul how he had slain the Lion and the Bear , said moreover , The Lord that ●elivered me , &c. He comes over with it a●ain , rather then not mention the Name of the Lord , and let Saul know he observed Gods great power in that victory . All the letters in the Alphabet , without a ●owel , will not make one word ; nor all the ●ars in the firmament , without the Sun , will make a day ; nor all the world , the profits of it , or pleasures in it , can make a man happy without God. The Jews ( some say ) when they read the Book of Esther , let the book fall on the ground , and they give this reason for that ●eremony , though they esteem it a Canonitall piece of Scripture , yet they somewhat undervalue it , because the word of God is not found in all the Story . Though a man have as much health , strength , and beauty as Nature can afford him ; and to that a● much wealth , honor , and friends , as th● world can bring him ; and to all these a● much learning as Tutors can put into him ; yet if he be a man without God , he falls in the thoughts and estimation of such as are spirituall , and can discern him , though they may acknowledge him a very discerning man. 2. Labour by faith to see and observe all these good things in God. For as omnia mal● may be seen in summo malo : All evils in the world may be seen in sin , the chief evill ; as blindnesse , nakednesse , poverty , death , hell ; for he that is ignorant , is blind indeed ; he that is without God , is naked indeed ; he that hath no grace , is very poor ; he that is dead in sins and trespasses , is truely dead ; he that is under the power of sin , and given up wholly to his hearts lusts , is in an he●l above ground . So omnia bona are in summ● bono , all good things are in God the chiefest good . All creatures may be seen in the Creator , as all the stars may be seen in the sun . So the Apostle thought , who called God the God of all comfort . Honor is not the God of comfort , nor liberty , nor health , or wealth ; nor hath honor the comfort of liberty , nor liberty the comfort of health , nor health the comfort of children or wealth , &c. But the comfort of all these may be found in God. Hence he is called our Son. He will be a Sun and a shield to those that walk uprightly . The light and com●ort of all these things may be found in God , 〈◊〉 the light of all the stars may be seen in ●he Sun : As a Sun he gives all the light , so 〈◊〉 a shield he gives all the protection to all ●en , and means of our good : The shield in ●ncient times ( to which the holy Ghost ●eems , as some think , to allude ) was made ●o big , as it covered the whole man , and all ●is armour ; as appears by that speech of Ajax , to or of Vlysses , when he contended ●im about the armour of Achilles : Opposui molem clypei , texique jacentem . ●n his flight he came to me , and I covered ●im with my shield , and so saved his life . So I say , as a Sun and shield all comfort is from him . Hence he that can call the Lord his God , may call God any thing that at any time he stands in need of . As David sometimes did , whilest compassed about with many enemies . The Lord is my rock , and my fortresse , my deliverer , my high tower , my buckler ; and why so ? He is my God , and in that all . If he be my God ( saith a believer ) he is my Father , and no father like him for affection ; if my God , 〈◊〉 my Friend , and no friend like him for faithfulnesse ; my Physician , and none like him for skill ; nay , my Bed-maker , and none can make my bed so easie as he . So that if we lose the comfort of any creature ; as , the comfort of a wife by death , of health by sicknesse , of liberty by a prison , of wealth by poverty ; they may all be found in a God ; who is health in sicknesse , liberty in prison ; yea , all things in the want of all . He that is the Alpha and Omega hath said it , He that overcometh shall inherit all things : But how shall that be ? I will be ( saith the Lord ) his God , and he shall be my Son. All comfort is divided amongst the creatures , as by severall channels , but united in God as the fountain . The King of Bohemia ( as some have reported ) when he was beaten out of Prague , and therefore almost out of all in that Kingdome , was encouraged by some great Commanders about him , that he had many Princes his friends and Allies , that were potent , and would readily assist him ; to which he made no answer , but wrote the word DEVS in great letters ; implying thereby , that all these must be found in God , or they could do him no good ; whence some pickt out his meaning , and found Denmark in D , England in E , Hungary in V , and the Swedes in S. But I have read that Herod in a speech that he made in the head of his Army that was ready to joyn battle with the enemy , the better to encourage his Souldiers , had this passage : Where justice is , God is ; and where God is , there is no want of men or fortitude . God is a perfect good , as well as a solid good . Id bonum perfectum dicitur ( saith Lactantius ) euj nil accedere , solidum cui nil decedere potest : That is a perfect good , to which nothing can 〈◊〉 added ; that a solid , from which nothing can be spared . Hence it is , that God in wisdom and mercy plucks these stools from under us , that we sit so securely upon , that we may look up to him , and finde that comfort in him that we lost in them . When David's Captains and Commanders , that so long had ftuck so close to him , spake of stoning stoning him , he comforted himselfe in his God. When Habbakuk could finde no blossome in the fig-tree , nor fruit in the vines ; when he could finde nothing in the fold , nor in the field , nor in the stall ; yet he would rejoyce in the Lord and joy in the God of his salvation ; because all might be found in a God. When Micah looked upon the miserable face of the Time in which he lived , wherein there was scarce a good man to be found nor a friend to be had , the best was but as a b●yar , and a mans enemies were those of his owne house ; so that neither the childe of a mans loyns , nor the wife that lay in his bosome were to be trusted ; he resolves to look up to God. Therefore I will look unto the Lord , I will wait for the God of my salvation , there I shall finde all comfort . How happy is he then that hath the Lord for his God! He is one of St. Paul's rich men , as having nothing , yet possessing all things . So that I shall conclude this passage with that of the Prophet , Let not the wise man glory in his wisdome , neither let the mighty man glory in his strength , nor the rich man in his riches , but let him that gloryeth , glory in this , that he knoweth me , &c. Not the wise man in his wisdome , Satan is wiser then he , and yet a Devill ; nor the strong man in his strength , for the Horse is stronger then he , and yet a Beast ; nor the rich man in his wealth , the Earth is richer then he , and yet he treads upon it every day ; but let him that gloryeth , glory in this , that he knoweth the Lord to be his God. Happy is the people that is in such a case ( saith the Psalmist ) yea , happy is that people that hath the Lord for their God. That any of us have the cap and the knee from our inferiours , is our priviledge , but not our happiness ; that any of us have the uppermost seat in the Church , or chiefest room at a feast , is our honor , but not our happinesse ; that any of us eat the fat , and drink the sweet , when others eat ashes as bread , and mingle their drink with their tears , is our comfort , but not our happinesse ; but happy is that people that is in such a case ; yea , happy is that soul that can say , The Lord is my God. Thirdly , observe well the mediums , the choyce wayes and means by which all good things are conveyed to us . It is good to know how we come by what we have . These three wayes take speciall notice of as most observable . All good things come to us : 1. By Christ , savingly . 2. By the promise , certainly . 3. By the creatures , sensibly . 1. Observe how all good things come in by Jesus Christ savingly . God gives all good things to his through Jesus Christ . If God spared not his owne Son , but delivered him 〈◊〉 for us all , how shall he not with him also freely give us all things ? Peace with him , and liberty , and riches , and honor with him , are a good portion indeed . All things are yours , saith the Apostle to the Corinthians , Paul and Apollos , things present and things to co●e , &c. But how come they in ? Ye are Christs ( saith the Apostle ) and Christ is Gods. All comes to us by Jesus Christ , as all the corn in Aegypt came through Joseph's fingers , so all comforts come to us by Jesus Christ , who is our Mediatour ; who hath not onely by his blood purchased all things for us , but sanctified all to us ; he turns our waters into wine , and makes our bitter waters sweet . Hence as all our duties are presented from us to God by Jesus Christ , and therefore are accepted ; so all things are conveyed to us from God by Jesus Christ , and so are sanctified . Christ is not onely our Mediator , but our Husband also , and so we enjoy all good things with him and by him ; we have conjugal communion with him ; so that we may say as Hamor and Sechem said to their people ( the better to perswade them to be circumcised , and to marry into Jacob's family ) Shall not all their cattle , and substance , and every beast of the field be ours ? So , if we be married to Jesus Christ , and become one with him , shall not all be ours through him who is heir of all ? Not onely his wisdome to inlighten us , and his power to uphold us , but the world to supply us ; so that if this Husband of ours he honorable , we cannot be mean ; if he be rich , we cannot be poor ; and so a little with him is a great portion , when the whole world without him is nothing . Hence the Saints of God , out of their love to Jesus Christ , do use to set Jesus Christ above all ; his name also shall be above every name . Princes in their Proclamations , Charters , and Grants , set their names in the beginning , on the top , as James by the grace of God King of England , &c. Subjects do alwayes use to subscribe their names to their Wills , Letters , Leases in the bottome : Both the Old Testament and the New , wherein the Will of God is contained , have the name of God set down in the beginning , as In the beginning God created , &c. Gen. 1. 1. In the beginning was the Word , and the Word was with God , and the Word was God , Joh , 1. 1. It is good to set Jesus Christ above all , for he is the summa totalis of all our comforts . The Grecians set the summa totalis of their bills of accompt in the top of the page , as we do in the bottome . Christ and riches , Christ and honors , Christ and liberty is the totall sum of all we enjoy . Let us make Jesus Christ our Generalissimo , Commander in chief , Primate , Supreme , All in all , set him above all . 1. Above all comforts and outward contents . Like those brave Germane Ladies in a fiege ; who when the Emperor at the surrender of the Town gave them liberty to carry with them what they could , but excepted the men , who were to stand to his mercy ; left all their gold and silver , with their rich jewels , and took up their Husbands , and carryed them out with them . Let us leave all , so we may enjoy Christ . Let Ziba have all ( saith Mephibosheth to David ) so that the King return . Let the men of the world have all the wealth , though we be impoverished ; let them have all the honour and friends , though we be disgraced and forsaken , so Jesus Christ may rule in us , and rejoyce over us , and be all in all to us . 2. Set Jesus Christ above all the men and means of any good . Men are apt to make idols of such as have been instruments of their outward peace and happinesse : Christ will admit of no corrivals , he will be all or none . When Tiberius the Emperour of Rome sent to the Senate , and required that the Image of Christ might be set up in the Capitoll , they returned this answer from their Priests , that if he were set up , all the other Images of their gods must down ; if Jesus Christ be set up , all our Idols must fall , our Dagons will fall before the Ark. 3. Set Jesus Christ above all your duties , parts , gifts , and abilities . Your selfishnesse proves often your greatest prejudice . Like the viper in Paul's bundle of sticks , which he brought in to make a fire and warm his fingers with , would sting you to death , did not God in mercy prevent the mischief . If you compose your selves with such sparks , you shall lie down in sorrow , if God be not more gracious to you . In all your duties therefore it is best to do as Joa● did , when he had won Rabbuh , he sent to David to take the Crown ; and good reason , for all the men and means , the money and ammunition were David's . So here , all your sufficiency is from Christ , you can do all things through Christ that strengthens you . Let him therefore go away with the Crown . Be not like proud Haman , whom nothing could content , but the royall apparell , the royall horse and crown . Christ will part with any thing to you but his crown , but his glory ; take heed of usurping that . What part or member of the body soever is used in getting the victory , by the consent of all the head is crowned : However you speed , let Christ have the crown . When Caesar and Bibulus were Consuls , Caesar did all , Bibulus ▪ did nothing , being over-awed by Caesar : whereupon the Wits of Rome would in jest subscribe their Letters , Julio & Caesare consulibus : Do you so , if through the grace of Christ you can bear afflictions patiently , perform duties fruitfully , pray with heart , confesse with sorrow , beg with life , hear with fruit , say , we can do all things by Jesus Christ assisting us . ● . Observe how all good things are 〈◊〉 upon you , continued to you , by the Promise certainly . All providences to a gr●cious heart , are but as so many fulfillings of promises . Carnall men have nothing but by common providence ; but whatever this man hath , he enjoys by speciall promise ; so that his peace is the peace of promise , his liberty the liberty of promise , his deliverance the deliverance of promise . Labour therefore to see every comfort you have 〈◊〉 in your Journal , conveyed to you in and by a promise . Thus did Joshua , who when the people were setled in the Land of 〈◊〉 told them , that they knew in their 〈◊〉 and souls , that not one thing had failed of all the good things which the Lord their God had spake concerning them , all was come to passe . It is good to observe how Gods judgements are executed upon transgressors , according to his Word , and to say as Jehu did , when the fiercenesse of Gods wrath was poured out upon Ahab and Ji●●hel , This is the burthen that the Lord laid upon him , and this is the word of the Lord that he spoke by Elijah the Tishbit● . When we see Ad●lt●rers brought to shame , and a morsel of ●●●ad , say . This is according to the Word of th● Lord , who hath said , Whoremongers 〈◊〉 adulterers God will judge . When ye see swearers , and blasphemers , and perjured persons , punished with a stroke from heaven , say , This day is this Scripture fulfilled in our eyes , God will not hold them guiltlesse that take his name ●vain . But it is far more comfortable to see all good things bestowed according to a promise , and to be able to say as David , Thou hast dealt well with thy servant , O Lord , according to thy Word ▪ So did Solomon , when he sate upon the throne of his Father David , Blessed be the Lord God of Israel . who hath fulfilled with his hand that which he spake with his mouth . And again in the same prayer , The Lord hath performed his word that he hath spoken , for I am risen up in the room of my Father David , and am set on the throne of Israel , as the Lord hath promised . We talk much of Providences , and indeed we are apt to make Providences to serve our turns ; as Jonah , though a Prophet , and a good man , when he was sent to Nineveh , and not willing to go upon that Embassage , but to Joppa , and finding a ship going to Tarshish , Oh surely ( thought he ) here 's a providence , God would have me now go rather to Tarshish , so providence leads me ; and indeed this is a great part of the Religion of our time , here was a providence , and there was a providence ; yea , a continned series of providentiall actings : but no man asks , Where is the Precept requiring , or the Promise encouraging ? He that walks by common providence , without a speciall Precept to guide him , or singular Promise to comfort him , walks by a dark 〈◊〉 and will finde that his successes will prove but pitfalls in the conclusion , and will ●●ll short of an happy issue ; according to that saying : — Careat successibus opto Quisquis ab eventu facta notanda putat . But let every wise man observe how his successefull proceedings are fruits of a Promise . So did the Virgin Mary ; God hath holpen his servant Israel in remembrance of his mercy , as he spoke to our Forefathers , Abraham and his seed for ever . So did Zachariah ; God hath raised up for 〈◊〉 〈◊〉 born of salvation in the house of his servant David , as he spake by the mouth of his holy 〈◊〉 , that we should be saved from our enemies , and from the hands of all that hate us ; to perform the mercy promised to our Fathers , and to remember his holy covenant . Go you , and do likewise ; see how Promises run out into Providences . As , when we see a sincere course of life blessed ; say , This is according to Gods Word , who hath said , No good thing shall be wanting to them that walk uprightly . When you see the children of honest godly parents prosper , you may see the promise that day fulfilled , which saith , The righteous walks in ●his integrity , and his children are blessed after him Now that we may do this , that we may the better discern in what channel , by what promise such a comfort flowes in to us , soure things would be skilfully attended : 1. Endevour to sort the promises , and 〈◊〉 know their several kinds . Some are absolute some conditionall ; some are generall , some are particular , made to some persons ; some for this life , some for the life to come . Godlinesse ( saith the Apostle ) hath the promises 〈◊〉 this life , and of that which is to come . Some promises are encouragements , as 1 Cor. 5. 20 ▪ Some are comforts , as 1 Cor. 10. 13. Some bring rewards , as Psal . 84. 11. Some contain priviledges , as Joh. 1. 12. Tradesmen so●● their commodities , by which they live ; so should believers promises to which they trust , and from which they have all . 2. Be sure you understand the language of the Promise . Take heed that the Promise give not an uncertain sound , nor let the promise be a Barbarian to you . Let the promise be cleered to you . Christ was very near to Mary Magdalen , when he appeared to her after his re●urrection , but she thought he had been the Gardener . As for example : Touch no unclean thing , and I will receive yo● . This promise is neer to us , but few underderstand what it saith . Touch not ; that is , be not married to your l●sts , be not wedded to your wills , but be divorced from every evill way : Scripture is the best interpreter of Scripture , another text will open it : It is not good ( saith the Apostle ) as the case standeth , for a man to touch a woman ; that is , to be married . Take another instance : He that confesseth and forsaketh his sins shall have mercy ; that is , he that for saketh his sins , 〈◊〉 the young married woman leaves her Father and Mother , and is joyned to her Husband ; that is , she leaves them in regard of communion with him , for she must now live with her Husband , in regard of subjection to them ; for her desires must be subject 〈◊〉 her Husband , and he must rule over her : So the soul leaves his sin in regard of communion with it , subjection to it , as formerly ; and now saith to Christ , as Paul did when converted , What wilt thou have me do ? How few understand the language of that promise , Heb. 13. 5. I will never leave thee , nor forsake thee ? Where there are five negatives in the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I will never never never never never leave thee . With the Latines two negatives do more strongly affirm , with the Grecians they do more firmly deny . That you may thus understand the language of the promise ; Let 〈◊〉 word of Christ dwell plentifully with you ; nay , in you , in all wisdome . The good word of the Lord should be your Vade mecum , your companion , you should have the promise alwayes with you , as Saul his spear and his cruse of water at his beds head . Let it lead you walking , watch with you sleeping , talk with you waking . By this means it will be cleared to you . 3. Endevour to understand well the extent of Promises , their latitude , and what their boundaries are ; that is , know how much they dish out unto you , how far they will go with you : If the promise will go but a mile , do not compel it to go twain : Some promises are made to particular persons , and will not reach you , as the promise to Abraham of a childe in his old age . Sometimes a particular promise will go farther , as that to Joshua , I will never leave thee nor forsake thee . Which St. Paul makes use of as a good motive to young married persons to take heed of covetousnesse , and be content ; For he hath said , I will never leave thee , nor forsake thee . No good thing shall be wanting to those that walk uprightly , is a promise that must be confidered with boundaries and limits . This shall be fulfilled in Gods time , in Gods measure , after his manner , and by his means , and according to your capacity , secundum modum recipientis ; the head is more capable of blood and spirits then the little finger , a Pottle-pot will hold more then a Pinte : Some man can use abundance of honor and wealth , better then you can ( it may be ) a low and a mean condition . 4. Be skilfull in the method of applying promises . A methodicall way is a successeful way . Therefore , be sure you make good the main promise , and then the rest will follow : I will be thy God , is the main promise , the summe of all promises . Can you say as David , Thou art my God ? You may say then , The Lord is my rock , my fortresse , my deliverer . Can you say as the Psalmist , I am thine ? You may then say , Save me , sanctifie me , deliver me , provide for me according to thy Word . God that by promise hath given us his Son , cannot but fulfill every promise to us , according to our necessity . There can be no limit in that love , no bound nor bottome in that bounty . If Pharaoh will give Jacob and his family Goshen , the best of all the Land of Aegypt , to dwell in ▪ he will provide for them wagons and victuals for the way . If you be justified by the death of Christ , you shall certainly be saved by his life . So the Apostle argues . Primitive acts of Gods grace , are engaging acts ; there was no reason that a sinner should be justified , but there is a great deal of reason that a justified person should be saved ; if God will take you as his owne , he is bound to make you as his own for ever . 3. Observe how all those good things mentioned in your Journall , are dispensed to you by the creatures sensibly . There is a vast and infinite distance betwixt God and man , majesty and meannesse , and therefore we enjoy him , and receive good from him by men and means . All things both in heaven and earth are at his command . All creatures are his , and for our service ; not onely the cattle of a thousand hills are his , but the strength of those hills are his also . In all which observe Gods wisdome and goodnesse in this threefold choyce . 1. His wisdome and goodnesse in the choyce of the instruments . Why this man , and that means , rather then any other ? God often chooseth where man leaves , and leaves where man chooseth . He is wiser then the wisest , and better then the best . Of all the Sons of Jacob , who would have thought of Joseph , the youngest , and sold by his Brethren ; that he should have proved the instrument of preserving his Father and his family from perishing in the famine , and providing for them a dwelling place in the Land of Aegypt ? And yet God made choyce of him . Amongst all the Sons of Jesse , even Samuel the Seer would not have chosen David , the youngest , and the least regarded , and therefore set to keep the sheep , to be the man whom God would anoint amongst his Brethren , to be King of Israel : And yet God made choyce of him , and leaves Eliab , and Shammah , and Abinadab , though proper persons , great Souldiers , and prime Courtiers . When this David was sent by his Father into the Camp to visit his Brethren , none would have judged him a fit man to encounter with Goliah , yea even Saul himself could not believe it ; Thou art not able ( saith he ) to go out against this Philistine , to fight with him ; for thou art but a youth , and he is a man of war from his youth . And yet God chose him as the man that should slay that Giant , and save Israel that day . Jethro a Midianite shall give good counsel to Moses , and Gideon shall be fetcht from the threshing floor , and made Captain Generall over all the forces of Israel ; he shall save them from the hands of the Midianites , and that with three hundred men alone . This God doth , not onely to magnifie his power and wisdome , whose wayes and thoughts are above ours , past finding out ; often secret , but alwayes just ; but to check the haughty thoughts of proud man , who is ready to limit the holy one of Israel , and to conclude , that if God go not his way to work , that cannot be effected , which is promised and expected . It was the fault of good Melancthon , though a man of excellent parts , and very serviceable for Christs cause , who was extreme pensive , for fear of some sad issues of the great meeting at Auspurge ; who though very humble , yet had this pride ; his projects must like the counsels of God unerringly and unchangeably stand , or the cause was lost ; whereupon Luther wished Spalatinus his friend to exhort him , yea charge him in his name , Nefiat Deus , that he make not himself a god . It was ( as some have observed ) the proud humour of Ferdinand Alvares Duke de Alva , to neglect the advice of others , if beneath him , though never so good ; and would rather stumble then beware of that block that another had warned him of , because he scorned the instrument . Such an one was Cardinall Matheo Langi Archbishop of Saltzburg , who at the Diet of Ausburg confessed that the reformation of the Masse was needfull , that liberty of meats was convenient , but that Luther a poor Monk should reform all , and tell them what was to be done , must not be endured . But he that walks much with God , and observes him in the wayes of his providence , shall in his owne experience finde that he receiveth least from those from whom in reason he might expect most , and most oftentimes from those from whom he could expect nothing . Even the Aegyptians shall favour the Israelites , and lend them jewels of silver and gold for their better accommodation in their journey . It was the Lord indeed that gave them favour in the eyes even of their enemies . The very Ravens in a famin shall bring Elijah food morning and evening ; and when that means fails , a poor Widow shall provide for him , when never a Prince nor noble Lord in Israel did bear so much love to the Prophet , as to sustain him in that extremity . Ebedmelech the Aethiopian is very kinde to Jeremiah , and through his interest with the King , works out his inlargement : When his own Countrey-men cast him into the dungeon , Nebuzaradan by the commandment of Nebuchadnezzar , King of Babylon ; delivers Jeremy out of prison , & gives him liberty to go whither he please , when Zedekiah his own King shuts him up in prison . It is an excellent rule , therefore I wish all that fear God to observe it . Use means , love prayer , and trust God ; which was well implyed in that embleme of some Heathens : A man with his hand on the plow , but his eye in heaven . There is no restraint with God , saith Jonathan to his Armour-bearer . If there be many means , God must blesse them ; if but few means , he can multiply them ; if they be contrary means , he can use them ; if there be no means , he can create them , or work without them : He it is that appoints all means of our good : He gives virtue to those means that he appoints , he draws out that virtue that he gives , he blesseth that virtue that he draws out , and by the finger of his providence points us to the use of those means that he will blesse ; and in the want of all will work wonderfully for our good . In the Creation , God had light without Sun , Moon , or Stars . He made the earth fruitfull , and caused every plant to flourish when there was no rain , nor any man to till the ground , and could finde out an help for Adam that was most meet , though he could not . 2. Observe Gods goodnesse in the choyce of the time . As God doth all things well , so he doth all at the best time . The greatest things that God hath done in the world , he hath done for his Church ; and the greatest things that God hath done for his Church , he hath done as by the most unlikely instruments , so at the most unlikely time ; and yet those instruments were the best instruments , and that time the best time . The Aegyptians had wont to picture Time with three heads . Time past with the head of a greedy wolfe , as one that had devoured much time . Time present with the head of a crowned Lion , triumphing in the enjoyment of the present time . Time to come with the head of a dog , fawning on that which is to come . But all our times are in Gods hands ( and in better hands they cannot be ) our time to come into trouble , our time to continue in trouble , and our time to come out of trouble , is at his dispose . God seldome comes at our time , alwayes at his owne . And if deliverance from dangers , successe in our endevours , supply of our wants had come sooner or later , it had not been so good for us . Christ is said to be sent at the fulnesse of time , or at the full time ; so called , because it was just that time that God had designed . Moses was sent to deliver Israel out of Aegypt , at the full time , though the tale of bricks were doubled , and their burthens encreased ; and at the end of 430 years , even the self-same day as it was promised , it came to passe that all the hosts of the Lord went out from the Land of Aegypt . Christ came to his Disciples when they were distressed by a storm ●t Sea , in the best time , though it were at the fourth Watch in the night , and they most in danger . Our extremity is Gods opportunity to magnifie his wisdome and goodnesse to us ; when we are worst , God is ever best ; when we are at our wits end , then he makes the storm a calm , and brings us to our desired haven . When we know not what to do , he knows how to deliver . Three persons Christ is said in the Gospel to have raised from the dead ; one was dead , but not carryed out , and that was Jairus his daughter . A second was dead , and carried out , and that was the widows Son of Naim . A third was dead , and carried out , and buried in the grave , where he had lyen foure days , so that he began to stink , and that was Lazarus . All these he raised at his owne time , and that the best time . He works as wonderfully in raising converts from the grave of sin . Some are dead , but not carried out ; these are civill persons , who are dead in sin , but more modest and moderate , whose disorders are not so notorious , and in the publick view of the world ; if they be drunk , they are drunk in the night . Some are dead , and carried out ; these with Absalom will play their pranks on the house top , that are almost in all evill in the midst of the congregation and assembly . Some are dead , carried out , and buried ; whose filthy lives stink in the no● strils of God and men . And yet when Gods time is come , if he speak but the word only , Lazarus come forth , they shall live in his sight . Even Manasseh the bloody , and Mary Magdalen the filthy , and Paul the persecuter , shall be converted . In all our tribulations , both Nationall and Personall , it is good to wait on God ; who can and will at his owne time deliver our persons from trouble , and our Nation from the grave of sorrow ; yea , even when our bones are dead and dry , and scattered ; he can then prophesie over us , and cause a gracious resurrection , but we must wait till his time come , as the eyes of servants upon their Masters , until he have mercy upon us . We are all for the time present , we would all be Masters , no servants . Wilt thou now ( say the Disciples to our Saviour after his resurrection ) restore the Kingdome to Israel ? Who answered them , It is not for you to know the times and seasons that the Father hath put in his owne power . And it is good to wait : 1. It is bonum honorandum , an honorable good . Happy are these thy servants ( saith Sheba 's Queen ) that stand continually before thee , O King Solomon . But a greater then Solomon is here . 2. It is bonum utile , a profitable good . The longer we wait , the better we speed . Abraham waited long for a Son , Hanna waited long for a childe ; so did Zachary and Elizabeth , and had they not all a most gracious issue ? When two Monkes came to King Will. Rufu● , to buy an Abbots place , and endevoured to out-bid each other ; a third Monk that came to wait on them , was asked what he would give , and answered , Not a penny , I came to wait on him that shal have the place : upon which he gave the waiter the place . 3. It is bonum jucundum , a pleasant thing to wait : For all Gods wayes are wayes of pleasantnesse , and all his paths are peace . 4. It is bonum aequum : It is most just that we should wait upon that God that would wait upon us , that he might be gracious unto us . Some Historians have made this difference betwixt Charls King of Sicily , and Fabius the Romane Generall ; the first staid till the opportunity was past , and so lost all ; the second waited till the time came , & cunctando restituit rem , by waiting the fittest season , he restored the Common-wealth to her former beauty . I had fainted ( saith the Psalmist ) unlesse I had believed to see the goodnesse of the Lord in the land of the living . But he adds by way of advice to others , Wait on the Lord , be of good courage , and he shall strengthen thy heart . Wait I say on the Lord. Waiting is nothing else but faith and patience and hope lengthened out to Gods time . 3. Observe Gods wisdome and goodnesse to you in the choyce of the measure ; just so much comfort in the creature , and no more . He it is that gives us our daily bread , that feeds us with convenient food , that is , an allowance fitted to our size and stature , a proportion suitable to our condition . A crust of Gods carving is better then a banquet of our owne providing . I am sure that is true that the Psalmist hath taught us , A little that a righteous man hath is better then the riches of many wicked ones . Because that little is Gods allowance . Plentifull provisions have oftentimes large bills of accompt . How hard a matter is it to enjoy much , with an Omnia bene ! Many rich owners are like weary Sumpter-horses , who having travelled all day under the burthen of some great treasure , at night lie down in a soul stable with gall'd backs : so these at last are laid down in their graves , with galled & distressed consciences . And if it so fall out that their spirits are quiet , that the tears of the oppressed do not cry out against them , yet high places are slippery , and great estates lie open to the blasts of envy and malice . It is as great a mercy to be able to want that patiently , that God denies justly , as to use that wisely that God bestowes bountifully . Gods measure is ever best ; so much health , and no more ; so much liberty , and no more ; so much riches , and no more ; so much content in a wife , so much comfort in a childe , so much love from a friend , and no more . It may be our neighbour hath ten talents , and we but two , Gods allowance is ever best ; beg we for our daily bread , but let God be our carver . Joseph thought that his good old Father had been mistaken when he laid his right hand on Ephraim's head , who was the younger ; and his left on Manasseh , who was the elder . And we are ready to entertain hard thoughts of God , who oftentimes layes an heavy hand upon his Saints , that are his first-born , and is very open-handed to others . I was envyous at the foolish ( saith the Psalmist ) when I saw the prosperity of the wicked , when all the day long I have been plagued , and chastened every morning . But God is wise , and knows what is best . Some live upon their lands , and some by their labours , and some by both ; some live upon their trades , and some by alms , and some upon their friends . God often teacheth his by the want of some mercies how to value others , and to be thankfull for them , and fruitfull under them . Fulnesse is the bane of thankfulnesse , and want a good antidote against wantonnesse . I am sure surfet kills more then famine ; more birds are taken with a net , then slain with a gun . The roaring of the Canon is good Rhetorick to commend peace , and that Spring is usually most pleasant that is ushered in by a sharp Winter . Yea further , the meanest condition is sometimes the safest . Iob on the dunghill speeds better then Adam in Paradise . David with his sling and his stone hath better successe against Goliah ; then he could have expected in Saul's brave armour which he had not proved . And I am sure a poor man on foot may get to heaven as soon as the rich on horseback . God grant I may go to heaven on foot ( saith good Mr. Welsh ) when he saw the Bishop of London ride in all state to the Court. I have seen a great Lord in his Coach drawn with six horses , stayed at the turning of a street either by a Carman or a Colliar , when many a poor man on foot hath slips by , and got safe home . We are apt to think those men that have most wealth are of best worth , and we usually call them the best men of the Parish , and our betters . Like ignorant people that judge those Luminaries of heaven , as the Sun and Moon , to be the greatest , because the lowest ; when stellae prime magnitudinis seem lesse , but are not , because higher . The things of this world are such as commonly the best want them , and the worst have them , and they are often reserved for their owners , to their hurt . Dantur bonis ne videantur mala , dantur malis ne videantur summa bona : They are sometimes given to good men , lest they should seem evil ; sometimes to wicked men , left they should seem the chiefest good things . Some have lost their fingers for their gold rings , some their lives for their purses , others their souls for their mammon . Many Papists in the Parisian Massacre were butchered with the Protestants for their wealth , which made them Naboth's vineyard was his greatest ●aul● , not blasphemy against God and the King. It was his land that cost him his life . Sir. Iohn Cornwall Lord Fanhope at his death d●rst say , that not himselfe , but his brave house at Ampthel was guilty of treason . So●in told Croesus , when he shewed him his great ●reasure of gold , If your enemies Iron be better then yours , he will carry away all your gold ; and so it fell out afterward . Silver and gold I have none , saith Peter to the ●ame man. All these things will I give thee , faith the Devil to Christ . If these things were so very good , as the world judgeth them to be , Peter should not have wanted them , nor would the Devil ever have offered them . In sublimitate metus , in mediocritate quiet : A mean condition hath safety , when high places are full of fears . The poor of the Land of Judea are spared by Nebuchad-●ezzar , and left behinde to till the land ; when Zedekiah the King had his eyes put out , his Princes slain with the sword , and the wealthy carried into captivity . Medio●ria firma ; a middle estate betwixt poverty and riches , food convenient for us , which the Wi●e man prayed for , is the more secure , when excesse hath danger . Which made Scipio Africanus say , when he was required to joyn with the Priest , who prayed for more encrease to the Romane State ; No , our State is rich enough , I will rather pray the gods to keep and continue what we have . How many when they have found the● blood too rank , have been at the char● with a Chirurgeon to let some out ? However God deal with you , whether he give you more or lesse , it will be your wisdome to hold these three conclusion● Fast : 1. Conclude , that if God did see you 〈◊〉 to use more , he could and would afford more . Are you straightned in outwar● comforts ? It is not because there is an● want in God , the want is rather in you● selves . So much God told David by N●than the Prophet ; I anointed thee to be Ki●● over Israel , and delivered thee from the hand 〈◊〉 Saul ; and I gave thee thy Masters house , and 〈◊〉 Masters wives into thy bosome ; and gave thee 〈◊〉 house of Israel and Judah ; and if that had bee● too little , I would moreover have given thee 〈◊〉 and such things . He saith to every childe of his , as Ephron the Hittite said to Abraha● when he came to buy the field and the ca●● in Machpelah , to bury his dead in ; The lan● is worth 400 shekels , but what is that betwi● thee and me ? What are riches , and honour and peace , and liberty ? They are indeed o● great value , but they are little betwixt yo● and me , who am a great God , and have given you my Son ; and can there be any limits in that love ? any bounds or bottom● in that bounty ? I am a great God , and can do more for you then you can ask or think , and that exceeding abundantly . When one , and he a poor man , asked Alexander a penny , he told him , it was too little for him to give ; whereupon he asked a talent , he then told him , it was too much for him to beg . But of God we may say , he loves to give above our petitions , yea , our thoughts , and that very bountifully . Jacob confessed so much to ●oseph , I had not thought to have seen thy face ; and loe , God hath shewed me also thy ●eed . 2. Conclude , that it is a rich mercy when your mindes are conformable to your means ; and should your means come up to your mindes , it might be a misery . In every estate to be content , requires not an ordinary measure of grace ; St. Paul attained to it , but he had learned so to do . It is an hard lesson , we had need to take out that lesson betimes . Yea , it is hard to learn to be contented , to be full , and to abound ; for commonly they that have most are the most discontented persons ; and the more they have , the more they would have . He that loveth silver ( saith Solomon ) shall not be satisfied with silver ; and he that loveth abundance , with encrease . Whence one told Alexander , that had he the Eastern Empire in one hand , and the Western in another , he would not be contented . Whereas on the other side , Diogenes the Cynicke housed in his tub , and making even with his victuals and the day together ; being invited to a great feast , could say , I had rather lick salt at Athens , then feast with Craterus . It is ●●ported of one of the old Philosophen , that when he saw a Prince going by , with the greatest pomp and state that might be , he said to some about him , See how many things I have no need of . He that hath food and rayment , and is therewith content , may say with Cato , ( as Aulus Gelli● reports of him ) Si quid est quo utar ●to● ; si non scio quis sum , mihi vitio vertunt , qui● multis egeo ; & ego illis , quia nequeunt egere . I have neither house , nor plate , nor garments of price in my hands ; what I have , I can use ; if not , I can want it : Some blame me , because I want many things ; and I blame them , because they cannot want . And it is not strange that herein a Heathen should go beyond a Christian . 3. Conclude that God hath many wayes to throw these things in upon you , if he see them good for you ; and as many wayes to take them from you , if he perceive they prove hurtfull to you . He that can blesse a little , can blast a great deal . He can raise you up on high , and bring you downe again . Job one while was the greatest man in all the East , and in a short time stript of all ; and again , the Lord blessed the latter end of Job more then his beginning ; who gave him twice as much as he had before . You are but Tenants at will to the great Landlord of all the earth , and all you have are but moveables . To be ble to bear extremities of heat and cold , ●iscovers a strong constitution ; such were ●●r Henry the fifth , King of England , and 〈◊〉 Adolphus King of Sweden ; of whom 〈◊〉 is reported in the History of their Lives ●nd Wars , that no weather , of heat , or ●old , or wind , or storms , came amisse to ●hem . I am sure it is an argument of a ●ery gracious heart , that is strong in the Lord , and in the power of his might , to be able to bear comfortably severall con●itions , even in their extremes . This may be seen in Joseph , who of all the twelve Patriarchs is only mentioned with honour amongst those famous believers in Heb. 11. To day he is his Fathers darling , the Son of his love , and none greater in that family then he , to morrow he is sold for a slave by his owne Brethren , and carried into Aegypt . Now he is advanced by Potiphar , one of the prime Peers of that Kingdome , and none greater in that house then he : By and by a jealous Husband at the complaint of his beastly Mistris , casts him into prison , where the irons entred into his soul : Not long after that he is advanced by King Pharaoh to great honour , even as high as Subjection could permit , or Sover●ignty endure ; for onely in the throne the King would be above him . And in all these turns and changes Joseph kept his integrity . In the Countrey , and in the Court ; in the Prison , and at the Palace , Joseph was sincere and faithfull ; neither did his low estate deject him , nor the high sail of honor and greatnesse overwhelme him , but he kept upright in both . Now as affliction cometh not forth of the dust , neither doth trouble spring out of the ground , as Eliphas told Job ; but from on high : So promotions come neither from the East , nor from the West , nor from the South , but God is the Judge ; he putteth down one , and setteth up another . CHAP. V. The manner how a Journall or Diary is to be used , according to the rules of Practise . AND thus far of the rules of Observation . We come now to the rules of Practice , which are to be followed , for the better improvement of such a Journall or Diary ; and they are these twelve . 1. Look often into this Journall , and read it over : Of all imployments in the world , a studious is the most ingenuous ; wherein the understanding , judgement , and memory , the most noble faculties of the soul , are principally imployed : Of all studies he ●tudy of History seems to be most excelent : Hence even the Scripture it self is for great part Historicall ; that the hearts of ●eople might be the better taken with it , and ●elight in it : Of all Histories , the History of mens Lives is the most pleasant : Such History , amongst many commendations that may be given to it , this is not the least , that it can call back Times , and give life to those ●hat are dead ; & like a Landskip give a lively discovery of the actions of the Grandees in former ages . But of all Histories of Lives , should think , the History of a mans owne Life ( even out of common principles of self-love ) must needs be most acceptable . To be able to read our Lives even from the wombe to this present moment ; from the cradle , within some few dayes of the grave , would surely be a study as profitable as delightfull . It seems that Jacob had some skil in the art of memory , though he wrote not such a story ; who when he prayed unto God that he might be delivered from the hands of his Brother Esau , that he might the better prevail with God , he argues from the experience he had of his former goodnesse , and gives him a brief narrative of his life , in some particular passages of providence ; With my staffe I came over this flood Jordan , and now I am become two bands . And questionlesse this duty was taught every Israelite , who when they came yeerly to offer their basket of first-fruits to the Lord , did use to run over a short history of their Fathers lives ( wherein their condition had been wrapped up ) in these words : A Syri●n ready to perish was my Father , and he went downe into Aegypt , and so journed there with a few , and became there a Nation great , mighty , and populou● : And the Aegyptians evill intreated us , and laid upon us hard bondage ; and when we cryed unto the Lord God of our Fathers , the Lord heard our voyce , and brought us out of Aegypt into this Land , &c. It is reported of A●ashuerosh , that one night when he could not sleep , he sent for the Book of the Chronicles of his owne Kingdome , and they were read before him : Now of all the parts of that History , that which concerns things done in the time of his Reign was principally chosen ; wherein was written what good service Mordecai did him in discovering the treason of Bigthan and Teresh against him , which probably was most acceptable to him , as may appear in the sequel in that History . Tamerlane the most victorious Emperour of the Tartars , the night before he sought that fatall battle with Bajazet the Turkish King , having cast himself upon a rich carpet in his pavillion , called for a Book , wherein was contained a history of the Lives of his Ancestors ; which he used often to read for this end , that he might the better imitate that which was worthily done by them , and learn also to decline such dangers as they by their over fight had faln into . And surely such Histories of our Fathers are but next dore to our owne , and may provoke us to look into our owne lives with more care and caution . And I am assured , to read a story of our owne lives , would be a study ( next that of the holy Scripture ) as pleasant and profitable as any . 2. When you have read over this Journall , and seen what you have , cast up also all your wants , and see what at present you stand in need of . When Israel and his family went down into Aegypt , it was fair weather all the way , they had rich provision for their journey . Joseph his Son came out to meet him in great state , and they were received into Goshen , the best of all the Land of Aegypt : But when Israel went out of Aegypt towards Canaan , they met with many stor●●● , their wants were great , their enemies mighty , their dangers grievous ; a red Sea , a howling Wildernesse , bloody Amalekites , and fiery Serpents were in their way . So falls it out with any Christian ; who , though whilest he walked in the broad way , that leads to more then an Aegyptian darknesse and bondage , he had no cause of complaint , but all went well with him ; yet when he set his face to heaven , and walkt in that narrow way that leads to life , then found that his wants were many , and his temptations great . The best , even in the midst of their abundance , have their just complaints ; and he that hath most , hath not all . One man hath wealth , but no honour , he is under a cloud ; another hath wealth and honour , but not a dayes health scarce in a moneth ; a third hath all these , but not a childe . The life of the best is like a shuttle-cock kept up a while betwix● two battle-dores , and at the last falls to the ground : Betwixt prosperity and adversity , good dayes and evill , light and darknesse , our lives run on , and at the last we are laid in the grave . The Germanes have a proverbiall saying of the three Princes Electors , that the Pal●sgrave hath the honour , Brandenburg the land , but the Duke of Saxony the money . No man hath all . Even Adam in Paradise was taught to want something , he must not eat of the tree of the knowledge of good and evill . Moses , one of the five grand favourites of heaven , called in one chap. five times the servant of the Lord. And to be a servant of God is a great honor ; Deo servire regnare est , To serve God is to reign . And yet Moses must not go into the Land of Canaan , though he begg'd hard for it : Let it suffice thee , ( saith God to him ) speak no more to me of that matter . I know no man that enjoys that abundance of all good things , but I may say to him as our Saviour to the young man in the Gospel , One thing thou lackest . If the possession of many things make us proud , God knows how by the want of one thing to keep us humble . Oh be sure that one thing be not that one thing necessary ; namely , faith , by which we may see God in all , enjoy God with all , and love God above all . 3. In the midst of all our wants , reckon how many wayes those wants are supplyed with other comforts . God usually makes us a good amends , as David said to Abisha , when Shimei railed on him ; It may be God will requite me for this cursing this day . If Adam may not eat of the fruit of the tree in the midst of the Garden , yet of the fruit of every tree in the Garden besides he might freely eat . If Moses may not goe into the Land of Canaan , yet his body shall have the most honorable buriall that ever man had ; the Lord buried him , and no man knows of his sepulchre unto this day , and his soul went to heaven , which was far better . If we be straightned in outward comforts , and enlarged with spirituall graces ; if we be weak in body , and strong in the Lord ; if poor in the world , and rich in faith ; if forsaken of friends , and God stands by us , we have no great cause to complain . Travellers into forain parts will tell you , that those Countreys that are most Paganish , are most stored with gold and silver , and that those lands that are without those rich mines , have more of the knowledge of Christ and his wayes . One man hath little to live upon but his labours , but he hath a very strong and healthy body . Many times the poorest men have most children , which some esteem a great blessing , though others look upon it as a burthen , and put it into the bill of charges . Even Haman , when he boasted before his wife and friends of his great wealth and honors , reckons the multitude of his children amongst his great preferments . If one childe be a blessing , then ten children are ten blessings . Children of youth ( saith the Psalmist ) are like arrows in the hand of a mighty man ; happy is the man that hath his quiver full of them . And certainly many a man would willingly part with half his estate for the fruit of the loyns and wombe . If God send mouths , he will provide meat . Ashur's blessing was children , but God will provide for him and them . Ashur shall be blessed with children ▪ ( saith Moses ) but let him be acceptable to his Brethren , and let him dip his foot in oyl ; his shoes shall be iron and brasse ; and as his dayes be , so shall his strength be : His bread shall be fat , ( saith Jacob ) and be shall yeeld royall dainties . Every childe that cometh into the world , commonly hath two breasts . The like may be said of any other wants , and the several wayes by which God is pleased to supply them very graciously to his ; yea , sometimes to those that are without . It is said of Galba the Emperor of Rome , that he had a crooked body , but a good head ; insomuch that one said of him , Galbo's great wit had but an homely habitation . Aesop was much deformed , but very wise ; and Erasmus , a plain man , but a great Scholar . Such a man ( and blessed be God there are many such ) is but one story high in the world ; but a very godly man , and high in Gods favour , and esteem of all his people . To conclude , could any man live the dayes of Methuselah , and should all his way lie by Weeping-crosse ; God reconciled in Christ , with the enjoyment of heaven at the last , would make amends for all . 4. Take great notice of the singular peculiar excellency of all Gods dispensations towards you above the world . Your waters are become wine , your gleanings are better then the vintage of the world . God dealeth with you as with Sons ; the Servant shall have his wages , and it may be a livery , but the Son shall have better : He is the Saviour of all , but especially of them that believe . Every passage of providence towards you , if you be the Lords , hath something more speciall in it . God hath choyce mercies for a chosen generation , peculiar favours for a peculiar people , hidden comforts for his hidden ones ; that which eye hath not seen , nor ear heard , nor can enter into a carnall heart to conceive . See this made good in three passages . 1. Such have ever what the world hath , and something more , an overplus ; the meanest Christian may vie comforts with the greatest men of the world , as Paul sometimes with the false Apostles . Are they Hebrews ? So am I. Are they Israelites ? So am I. Are they the seed of Abraham ? So am I. Are they Ministers of Christ ? I am more ; in labours more abundant , &c. So a gracious heart : Are the men of the world honorable ? So am I that am a Son of God , and a partaker of the divine Nature . Have they friends ? So have I , that have union to , and communion with Jesus Christ and his members . Are they rich ? So am I , that am rich in faith , and an heir of heaven ; as poor , yet making many rich ; as having nothing , yet possessing all things ; as sorrowing , yet alwayes rejoycing . I can take more content in my tears , then they in their dayes of jollity . Have they health , peace , liberty , money ? I am more ; in comforts more singular , in promises more abundant . God deals with his and the world , as Joseph dealt with his Brethren ; their sacks were all fill'd , and their money put into their sacks . But Benjamin shall have the silver cup , which proved a pledge of love at the last . All are bountifully feasted , but Benjamin's messe is best . God is good to all , but his owne shal have something over and above ; riches , and the God of riches ; honour , liberty , health , and a good right to them , with a gracious use of them ; which the world never had . And not onely so , but in that salvation wrought for mankinde , by the death of Jesus Christ , Gods owne people have something more then others ; according to that of the Apostle , He is the Saviour of all men , especially of them that believe . He saves all ; that is , from that inevitable ruine the sin of Adam had involved them in , and making them salvable upon conditions of another covenant ; so that now salvation is not impossible , as it was before Christ , but may be offered to any man , even the Jailor , a boysterous bloody fellow , upon condition of believing ; according to the tenor of that commission , He that believeth shall be saved . So that a speciall salvation is afforded to believers . Christ was a ransome for all , 1 Tim. 2. 6. but the Saviour onely of his body , Eph. 5. 23. He redeemed all from present ruine , but called , and justified , and glorified onely whom he knew before , and had predestinated to be conformed to his Image . He saves none thus , but those for whom he prayed , and he prayed not for the world . 2. Such , even in those outward enjoyments , have something more singular then the world ; that little that a righteous man hath , is better then the great revenues of the wicked ; their wealth is better , their liberty better , their honor better , their peace better then other mens . For they have these things & mercy with them , and a blessing upon them . They have these things , as by the same covenant , so with the same love that they enjoy Jesus Christ , and a little blessed is better then a world enjoyed . It is said of Isaac , that he sowed his ground , and received an hundred sold , and the Lord blessed him . He waxed great , and grew on till he became very great ; but the Lord was with him , and blessed him . Others have a bit and a whip , a crust and knock ; rich and reprobate , honorable and damned . Abundance , and go ye cursed at the last . A little in mercy is abundance , and abundance with blessing is Gods plenty . And indeed , he that can blesse a little , can blast a great deal . If Cain till the ground , and sow his seed , the earth is cursed to him , it shall not b●ing sorth , or yeeld to him her strength . Hence the word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies both bounty and blessing ; and indeed that is truely bounty that is thus blessed , Rom. 15. 29. 1 Cor. 10. 16. 2 Cor. 9. 5. 3. God ever gives to his owne , satisfying mercies , contenting goodnesse . No man but a childe of God could ever truely say as Jacob did , I have enough , Joseph is alive . My redeemer liveth . There is much difference between the men of Gods hand , that are the men of this , world , and the men of his heart ; and there is as great a difference betwixt the ●●l●ing of the belly , and the satisfying of the ●oul ▪ Thou fillest their bellies ( saith David , speaking of the men that are his hand ) with 〈◊〉 ●id treasure ; but as for me , I will behold thy 〈◊〉 in righteousnesse , I shall be satisfied when I ●wake with thy likenesse . These outward things to the world is but a belly-●ull , and how soon is the belly emptyed ? but they ●hat hunger and thirst after righteousnesse , shall be satisfied . God gives the world the worlds goods , but not the Saints goodnesse . He gives the world , as sometimes he did to Israel , their request , but sends leannesse into the soul ; a fat purse , and a fat heart ; a whole estate , and a whole heart ; a fat body and a ●ean soul ; but he deals better with his own , he fulfils the desires of them that fear him . If he afflict them , he sanctifies their afflictions , or they are not satisfied . If he give to them , he gives them all things that concern life and godlinesse , or they are not satisfied . If he forgive them , he forgives all their iniquities , and remembers their sin no more , or they are not satisfied . Hence it is observable , that the Saints of God in the Old Testament , are ever mentioned in the Gospel with honor , but their faults and failings never remembred . Ye have heard of the patience of Job ( saith James ) so have we read something of his impatience , but that is quite forgotten . Ye have read of the Faith of Abraham , of the Grief of Lot for the David , the Wisdome of Solomon , &c. 〈◊〉 their sins are not remembred in the Gospel ▪ On the contrary , those wicked ones whos● names are recorded in the Old Testament , are never mentioned in the New Testament but with some blot ; as , Cain , who was of that wicked one ; Ismael , the persecuter ; Esa● , the profane ; Balaam , the covetous ; Corah , the Gainsayer , &c. But what saith the Lord of these ? In those dayes , and at that time , the iniquity of Israel shall be sought for , and there shall be none ; and the sins of Judah , and they shall not be found ; for I will pardon them whom I reserve . 5. Take great heed that the want of some one thing , do not rob you of the comfort of all the mercies that you enjoy besides . For such is the perversnesse and waywardnesse of mans nature , that though some have had more , have more , and look to enjoy more then they can either want or wish for ; yet they are more troubled with the sense of one want , then they are comforted in , or thankful for all they have . This was not onely the fault of A●ab , whom not the royalties of the Kingdome , nor the Cities he had built , nor the Ivory house that he had made , would content and comfort , unlesse he might have Naboth's vineyard also , which was denyed him . Nor was this the fault of Haman alone , who though he did what he listed , and had what he pleased , under the favour of his royall Master ; yet lost the comfort of all , because 〈◊〉 would not bow . What avails all ( saith he ) so long as I see Mordecai sitting in the Kings gate ? but it was the fault of good ●achel , that was able to wrestle with God ; who , though she had what a loving Husband could afford her , yet would die of the ●ullens , because she had no Son. Yea , even Abraham ( as some think ) failed in this , who brake out into this discontented speech before God , What wilt thou give me , seeing I go childlesse ? As if all had been nothing , no not Gods being his shield , and exceeding great reward , unlesse God gave him a Son : Though some have thought that his complaint reached higher , ( to whom I encline ) What wilt thou give me ? all hitherto is nothing , if I goe childelesse , if Christlesse , if Saviourlesse ; for it is such a Son that I have waited for , in whose seed the Nations of the earth shall be blessed ; and it is such a Son that thou hast promised me ; and if not such a Son , all is nothing . 6. Reckon often , not onely what you have , and what you want , but what you may want ; cast up all hazzards . Who knows what lies in the wombe of the next morning ? All the pomp of the world is but a fancy and may soon vanish . It is said of Agrippa and Berenice , that when they came to Jerusalem to hear Paul , they entred with great pomp ; the word in the orig ▪ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with great fancy , with great pomp . And how soon are affair ▪ changed in a Kingdom , or in a family ? Hamo● the great Minion in the Court of Ahashuerosh ▪ is hanged on that tree that he prepared for Mordecai . It hath been observed by Historians , of Tiberius , Emperor of Rome ; of Mahomet the Great , Emperor of the Turks ; and of Henry the Eight , King of England ; that there was no security in their love , but that such as were highest in their favour , were neerest to ruine . Who ever hath read the stories of Bajazet and Bellizarius , who fell from the highest pinnacle of greatnesse , to the lowest extreme of all scorn and misery , but will acknowledge the uncertainty of all sublunary comforts ? Saladine the great Sultan of Aegypt , and Conqueror of the East , to shew the frailty and vanity of all worldly felicity , commanded on his death-bed , that no Princely solemnity should be used at his Funerall , more then his shirt fastned to the point of a Launce , and carried before his dead body , a Priest going before , and crying aloud to the people in this sort : Saladine , of all the great riches and honor that he had in his life , carries no more with him at his death then his shirt . A Duke of Exeter , that marry●d K. Edw. the fourth his Sister , was seen barefoot , begging in the Camp of the Duke of Burgundy . Hence a wiseman will cast up his hazards , and reckon upon losses , thus . Here is a fine house , & a most pleasant habitation ; but a fire may suddenly levell it even with the ground . Here is a competent estate of land , but riotous children may spend it ; here is a great summe of money , but as that fire that came down from heaven , that consumed the sacrifice , and the wood ; and lickt up all the water in the trench about the Altar that Elija● caused to be made : so sicknesse , or suri●yship , or long Suites in Law , or a Civil war , may consume all . I have those comforts in wife , children , relations , friends , that few have ; but how soon death may deprive me of all , I know not : And he died , and he dyed is the end of every mans story ; and the winding sheet of the strongest man , and the choycest friend . I have health , strength and such personall endowments that many want ; but I may suddenly by some noysome disease , or violent distemper , be stript of all . Yea , which is more then all this , I have peace with God and mine owne conscience ; it is fair weather over head , though foul under foot ; though I meet with some trouble in the world , yet the lamp of God shines upon my tabernacle , and the Almighty is with me , as Job sometimes said of himself ; yet I may be forsaken , and left to my self , and the most dreadfull terrors get hold of me for a time ; yea , God may write bitter things against me , and make me possesse the sins of my youth ; for there is no evill of sin , but that against the holy Ghost ; nor evil of sorrow , but that of the bottomlesse pit , but may befall me . When Joseph dreamt of his great preferment , he never dreamt of his imprisonment . We often look upon that we have , but seldome consider what we doe or may want . When a great City was burnt to ashes , Seneca had this saying , Vna dies interest inter magnam civitatem & nullam : One day makes a great difference betwixt a great City and none . Is not this great Babylon ( saith Nebuchadnezzar ) which I have built for the house of my Kingdome , and the honor of my Majesty , by the might of my power ? Whilest the word was in the Kings mouth , there fell a voyce from heaven , saying , Oh Nebuchadnezzar ! to thee be it spoken , The Kingdome is departed from thee , &c. The same hour was the thing fulfilled . Christs prophesie of the ruine of the Temple , and those stately buildings that the disciples shew'd him , was dreadfull ; Verily , I say unto you , there shall not be left here one stone upon another , that shall not be thrown down . 7. In the next place , from hence study seriously the vanity of all creature-comforts , honors , pleasures , riches , friends ; O quan●um est in rebus inane ! Oh how much vanity is in these things ! was the saying of Perseus long agoe . By this time we are faln upon the dregs of time , the last and worst age of the world ; and now these things run a tilt , and therefore have the lesse in them . Vanity of vanities , saith the Preacher , all is vanity . Vanitas est debitae entitat is vacuitas : Vanity is nothing else but the want of a just entity or being . Now , 1. A just being is a present being , but these things are often furthest off when we have most need of them . God onely is a present help in trouble , and can be with us in all places , according to that promise to 〈◊〉 . 2. A just being is a constant being , but these things last not , our pleasures end in pain , our plenty in penury , our honor in contempt ; The fashion of this world passeth away ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the species , the figure , the image ; like a brave picture drawn upon the ice , that under the heat of the Sun is soon gone . God onely is from everlasting to everlasting . 3. A just being is a perfect being , that hath all excellencies in it ; but these things want something still : Nihil est ab omni parte beatum : Nothing here is in every part compleatly happy ; onely God is a perfect good , and he that enjoys him , needs no more . 4. A just being is a solid being , that hath no evill in it at all ; but these things are not onely vanity , but vexation of spirit . Augendicura , & amittendimetus : A care to get , and a fear to lose , like burs , stick close to our choycest comforts . These things at the first fight seem very good , but better considered , are not so . Quae cito aspecta placent ea melius inspecta displicent ; as Seneca could say , They are seemingly good , but not certainly so . Like Calipolis , a City , that at a great distance seems very beautifull ; but if you come nigh to it , answers not expectation ; but God onely is a solid good ; he is light , and in him there is no darknesse at all . He is altogether excellent . See the vanity of these things yet further in foure passages . 1. They are so vain , that all the world , the profits of it , the pleasures in it , were it ten times better then it is , are not enough to make up one childes portion , though a servant behinde the Mill , or a dru●●● in a Kitchin , if godly , the eternal , almighty , alsufficient God , is but enough to be his portion : Thou art my portion ▪ O Lord , saith David . This one promise , I will be thy God , will outweigh them all . 2. They are so vain that a fancy , a conceit , a jealousie , a humour , an ungrounded fear , will rob a man of the comfort of them all ( and what are these things without their comfort ? ) and make him run quite away from them , as the Syrians once did from their camp , and all their treasure . One man will not live , because his minion will not love . Another man will hasten to the g●ave , because his commodities are dead , and lie on his hand . 3. They are so vain , that had one man as much wealth and honor , as much pleasure and outward content as his heart could desire , or the world afford him , yet within 24 hours he would be weary of all , and must go sleep ; God draws the cu●t●in of the night , and hides them all from the world under that dark canopy . Here omnium 〈◊〉 est satietas , all things have their fulsomnesse , and therefore we have day and night . In heaven no night , there we shall never be weary of our enjoyments , but delight in them unto all eternity . 4. They are so vain , that suddenly when we least think of it , they are gone . Good news from them is like the sound of bels in a storm ; sometimes that pleasant ring is very neer , and suddenly it cannot be heard . I have seen a man compassed about with plenty , and variety of all earthly comforts that can be imagined , in a short time come to nothing ; his honor , wealth , friends , peace , liberty , health , beauty , posterity , attendants ; like a great flock of birds , with one shout scared quite away , and return no more ; pluckt all from him , and never any more recovered . Oh! study much the vanity of all sublunary contents . You can never have high thoughts of Jesus Christ , his promises , ordinances , union to him , communion with him , till you have low thoughts of the things of the world . Solomon first wrote his Ecclesiastes , before his Song of Songs ; he could first say by experience , All is vanity , before he could set it downe under his owne hand that Christ was the chi●●est among ten thousand , and altogether lovely . Therefore , in the next place , be very moderate in the use of these things . Take heed you lash not out too much of your love upon them , and delight in them . Take heed you make them not idols , left God pluck them away from you . As it is an high point of wisdome to seek these things remisly , so it is an argument of a great measure of grace , to use them soberly , and part with them willingly . Quantum canis Appula tantum . Like the dog that runs by the river Nilus , where the Crocodiles lie , and wait for their prey ; but a sip , a taste , and be gone , left they be surprised and devoured by them . For Jonah to be glad of his gourd was safe , but to be exceeding glad , was sinful . And his vexation was greater in the losse , then his content was in the enjoyment of it ; his very life is now a burthen to him , because his gourd is pluckt away from him . And indeed , strong affections to these things are good for nothing , unlesse to breed strange afflictions : How many have lost their dispositions amongst their advancements ; because when riches and promotion come , they set their hearts too much upon them . Magistratus virum indicat ; give a man place and power , and you may soon see what he is ; those snakes of corruption that lay hid in the cold winter of want and meannesse , will stir abroad in the sunshine of honour and greatnesse . It is reported of Pope Sixtus quintus , that before he attained the Papall dignity , he was the most humble crouching Fryer that ( as my Author saith ) was ever lodged in an oven ; but once seated in that chair , the stoutest and proudest Prelate that ever ware a triple crown . Some have observed , that even Judas , before he had the Bag-office , carried himself honestly and soberly ; but afterward , he grew so covetous , that rather then he would want money , he would sell his Master . Oh therefore take heed that your affections run not out in so full a stream to these things . Height of affection , as well as height of estate is dangerous . Set not your affections ( saith the Apostle ) upon things on earth . God would not take away our affections , he would onely tune them . If they be set upon these things , and not set upon God , they are out of tune . Riches are like briars and thorns , good to stop a gap with ; but if you lay them in your beds , and set your hearts on them , this you shall have of my hand , you shall lye down in sorrow . They are good servants , but bad Masters . Let the world follow you as a servant , and be thankfull ; but do not you follow the world as a Master , lest you prove the greatest slaves . If riches have been thy god , make them thy slave . Serve it as Diagoras did Hercules his image made of wood ; being in an Inne , and having nothing to seethe his broth with , made a fire with it . All these things will I give thee , was the Devils strongest temptation , and therefore reserved to the last place . Hopes of preferment have overcome those whom imprisonment and the fear of the losse of all could not move . Take heed therefore , and beware of covetousnesse . It is true , that temptation prevailed not against our Saviour , but it may overcome us , because we have three enemies to contend and fight with , Sin , World , and Devill ; he had but two , the World and the Devil , whose temptations though fierce and frequent , could never prevail ; because , though like to us in all things , yet sin was excepted . 9. But above all sublunary things , take great heed you trust not too far , depend not too much upon men ; no , not those men that may have been instrumental for your good . Cease ye from man ( saith the Prophet ) for wherein is he to be trusted ? Put not your trust in Princes , ( saith the Psalmist ) nor in the Son of man. Neither in this generation , nor the next , for they are all but Sons of men , and every man at his best estate is altogether vanity . We are apt to think that the next man may be better , but seldome comes a better , because all are men . Beware of dogs , saith the Apostle ; but our Saviour Christ saith , Beware of men ; though more modest and moderate , yet if but men , they will deceive , and peradventure persecute you . The most intimate bosome friend may prove an Achitophel , if but a man. As you should not fear them too much , so do not trust them too far ; not fear them , though they be made rich , and the glory of their houses be made great ; for men of low degree are vanity , and men of high degree are a lye ; if laid in the ballance , they are altogether vanity . All the Nations ( saith the Prophet ) are as the drop of a bucket , and are counted as small as the dust in the ballance . All nations before God are as nothing , and are counted to him lesse then nothing and vanity . What then is one mighty man ? Ten hundred thousand times lesse then a drop . A drop may wet , but it cannot drown ; be not afraid of him then , will you be afraid of nothing , of a vanity , of a drop ? Neither do you trust them too far . Trust ye not in a friend , ( saith Micah ) put no confidence in a guide , keep the dores of thy mouth from her that lyeth in thy bosome . And why so ? ch . 7. v. 4. The best of them is a briar , the most upright is sharper then a thorny hedge . And in v. 6. The Son dishonoureth the Father , the Daughter riseth up against her Mother , the Daughter in law against her Mother in law , and a mans enemies are the men of his owne house . Thou sayst ( saith Ratshaketh to Hezekiah ) I have counsell and strength for the war , but they are but vain words . Thou sayst , such a Prince is my friend , and such a great man is my kinsman , but they are but vain words . For he heapeth up riches , and cannot tell who shall enjoy them ; not himself knows , much lesse thou . What was Canaan the better for the Sons of Anak , or Bas●●● for their Og , or the Philistines for their Goliah ▪ So , what art thou the better for thy mighty friends ? It is true , where goes the bucket there goes the rope , ( as the Spaniard hath it in his proverb ) the rope depends on the bucket : But if thy friend fail , where are all thy hopes ? But above all , trust no mans judgement solely in matters of Religion ; because a man of note , for great learning and piety . I will not pin my faith upon any mans sleeve , ( saith Sir Tho. More ) because I know not whither he will carry it : What if a very godly man ? I never saw that Christian yet , but I might see something of a man in him ; enough of the old man in the new man to trouble the best man. Grosse errors have been maintained by good men , to the prejudice of publick peace : Even Peter a good man , advised Christ not to go up to Jerusalem , but to favour himself ; and when he was at Antiocb , he dissembled , and many of the Iews dissembled likewise with him ; yea , Barnabas was brought into the dissimulation also . When mens parts are great , their graces eminent , their names high , and their power large , we are in danger to be biassed by their counsels . To conclude this passage , remember this advice one gave to his friend ; it may do you good that have much to do with men . 1. Have communion with few . 2. Be intimate with one . 3. Deal justly with all . 4. Speak evill of none . It is somewhat singular , but I am sure very safe , to have one as our intimate and bosome friend . Alexander had his Ephestion , and David in the Wildernesse a Jonathan , and in the Court his Hushai , called the Kings friend . Yea , even Christ himself had John , if I may not say his Favourite , yet certainly the Disciple whom Jesus loved above the rest . And he is a wise man that will not put all into his Creed , that he puts up in his Pater-noster ; nor will shew every man his minde or his money , he may converse with . Give unto Caesar the things that are Caesars ; unto God , the things that are Gods. Give faithfulnesse to men , but trust in God. And I am sure , to speak evil of none , unlesse we have a calling ; to deal justly with all , with whom we have any dealing , will bring us much comfort living , great peace dying , and a good report when we are gone hence , and shall be seen no more . CHAP. VI. More rules of the same kinde , that concern our practice . 10. IN the tenth place , when you have read over your Journall , and made such use of it as hitherto I have shewed you ; ask your owne hearts these three questions : The first concerns God ; the second , our neighbour ; and the third , our selves . 1. Ask your own hearts this question , What honor do I bring to God for all this ? Do herein as Ahashuerosh did , when he had read in the Chronicles of his time , what good service Mordecai had done him , in discovering a treason ; he asked those about him , What honor and dignity hath been done to Mordecai for all this ? So do you , upon a survey of all the good things God hath vouch safed to you and yours : Hitherto the Lord hath holpen me ; he hath preserved me from many dangers , supplyed me with many comforts , assisted me in many straights , afforded me many friends : But what honor hath God from me for all this ? I live upon him , but do I live to him ? I have all from him , but do I anything for him ? My ●lmes are in his hands , but are his prai●●● in my mouth ? He is never weary I see of doing me good , but am not I weary of doing him service ? Can I say with St. Paul , His I am , and him I serve ? He is the alpha of all my happinesse , why should not he be the omega of all my thankfulnesse ? But may not my conscience answer as those Servants about Ahashuerosh did concerning Mordecai , There hath been nothing done for him ? Nay , have I not requited him evill for the good he hath doneme ? If any spirit be grieved , it shall be his ; if any day be neglected , it shall be his ; if any commandements be broken , they shall be his ; if my honor be called for , and I be reproached ; if my liberty be threatned , and I be imprisoned ; if my wealth or ease be required , and I be endamaged or troubled : How hardly comes any thing from me for God , that hath done all for me ? So that God may say to me , as David sometimes complained of Nabal , the unthankful churle , In vain have I kept all that this fellow hath in the wildernesse , so that nothing was missed of all that pertained to him ; and he hath requited me evill for good . In vain have I kept your house from firing at such a time , your family from infection at another time ; your person from danger , in such a journey ; your eyes from tears , and your feet from falling , many atime ; and you have requited me evill for good . Say rather to God , as Elisha to the good Shunamite , who had provided a chamber , and all things convenient for him ; Thou hast been carefull for us with all this 〈◊〉 what is to be done for thee ? Thou Lord ha● been carefull of my health , that it might not be impaired ; of mine estate , that it might not be wasted ; of my name , that it might not be reproached ; of my soul , that it might not be damned : Lord , what is now to be done for thee ? Is there any thing too great , too good to part with to such a God ? It was a brave speech of Lewis the 13. a late King of France , in a journey neer Paw , in his owne Kingdome . The inhabitants understanding that he was coming , sent to know how he would be received into the Towne , and what honor they should do to him . He asked the messengers , whether there were ever a Church in the Towne ; if there were , he would enter as their King , in state ; if not , he would receive no honour in that place , where Almighty God had no house , and therefore no honor given him . A gracious heart would think all ill bestowed on him , if he had no spirit at all to glorifie God. Bolestaus , a King of Poland , when he was to speak or do any thing of concernment , would take out a little picture of his Fathers , that he carried about him ; and kissing it , would say , I wish I may do nothing at this time unworthy thy name . Say you as much , that can see God in every mercy , and enjoy him with every favour ; I wish that I who every day have tasted so much of Gods 〈◊〉 may do nothing this day to the 〈◊〉 of his name ; but may blesse him , not onely with my lips , but honor him also with my life . To give the same thing we receive from a friend , back again , is rudenesse amongst men ; but with God , is true Religion . Hannah , after many prayers and tears , received a Son from the Lord , and she returned him back again to the Lord , as long as he lived . What health , strength , peace , liberty , parts , gifts , we receive from God , are best used , when they are bestowed on ▪ God in his service . And there is nothing lost this way ; For he that offereth God praise , glorifieth him ; and to him that ordereth his conversation aright , he will shew the salvation of God ; that is , mighty and wonderfull salvation . Which made Cardinall Wolsey , once King Henry the Eight his Favourite , to say at his death , Had I been as carefull to serve the God of heaven , as I was to please the King of England , he would not have left me in my old age , as this man hath done . 2. Put this interrogatory to your owne hearts . What good do I to my neighbour ? It is true , God hath done all this for me , and he hath dealt bountifully with me ; but what good do others reap by me ; either my Prince or Countrey , the Church or State ? What good do I in the Town where I dwell , to the family where I live ? to my relations , wife , children , servants , with whom I converse ; are any of these the better for me ? Even Seneca could say , Malle● mihi malè esse quàm mollitèr : I had rather be sick then idle , and do no good . But it is the greatest affliction to a gracious heart , to be wholly unusefull ; he had rather not bee , then be idle and unprofitable . If Moses the Servant of the Lord , can do no good in Aegypt , he will go to Midian . Every man therefore shall do well to put this Querie often to his owne heart . Of what use are my parts and gifts of body , minde , or estate ? Yea , is my very life and example sufficient to others ? How do I promote the good of my neigbour , by my alm● , prayers , counsels , labours ? It is not sufficient to say , I do no body harm . With which plea , some are well enough satisfied : But remember what question Christ askt his auditors ; not , What are you ; or , What know you more then others ? but , What do you ? Hezekiah could make a good answer to such a question , Lord remember how I have walked before thee in truth , and have done that which is good in thy sight . So could Nehemiah , Remember me , O Lord , for good ; and wipe not out the good deeds that I have done for the house of God and the offices thereof . Our charity should be as a running spring at our owne dores , that will not onely supply our own wants , but run through our neighbours pastures , and water the field of a stranger ; yea , sometimes crosse the high-way , and run into a common ditch . Whilest we have opportunity , we should do good to all , but especially to the houshold of faith . Yea , if our enemy hunger , give him food ; if he thirst , give him drink ; for in so doing we shall heap coals of fire upon his head . This indeed is to have the Spirit of Christ ; and , if ye have not the Spirit of Christ , ye are none of his . Christ was a friend to his enemies , and kinde to the unkinde . Jonathan was so friendly to David , that he stript himself of his robe that was upon him , and gave it him ; and his garments , even to his sword and his bow . But Christ was a better friend , who did not only lay aside his robe of majesty , but laid down his life for us . Greater love hath no man then this , that he lay down his life for his friends . Christ did more , for he laid down his life for his enemies . Ebedmeleck was very mercifull to Jeremiah , that would let down cords , and old clouts and rags into the dungeon where he was , and so lift him out . Christ did more , who would himself go down into the grave , that he might deliver us who were dead in sins and trespasses , and thereby free us from the bottomlesse pit . It is reported of Trajan the Emperour , that he rent off a piece of his robe to binde up the wound of a common Souldier . Christ did more , who shed his blood to heal our wounds . Pompey the Great , that noble Romane Generall , being ready to undertake a piece of Service for the State , and advised by one to desist , because the designe was full of danger , answered ; Necesse est ●t ●am , non ut vivam : It is necessary that I go , not that I live . Christ did more , for being perswaded by Peter not to go up to Jerusalem , where he was to suffer , but to favour himself , he was angry with him , and said , Get thee behinde me Satan , thou art an offence unto me , thou savourest not the things that are of God , but of men . Judah was a dutiful Son to his Father , and a loving friend to his Brother Benjamin , who was content to stay behinde in Aegypt , and be a bondman to Joseph , upon condition his Brother might be sent home to his Father . Christ did more , who would not onely be a Servant , but he would die , that we might live , and be reconciled unto his Father . Charls the fifth , in a great storm neer Algiers , caused many brave Horses to be thrown over-board , that the lives of a few Slaves might be saved . Jonah the Prophet was a better friend to the Mariners , who was content to be thrown into the Sea , that the waves might be stilled , and their lives might be secured . But Christ was the best friend of all , who was willing to be cast into the Ocean of his Fathers fury , that we might be ●et on shore , and so passe from death to life . Now certainly , he that is joyned unto the Lord , is one spirit . Ask your owne 〈◊〉 therefore often this question , What good do I for others , for whom God hath done so much ? It is reported of Mr. Fox , who wrote the Book of Martyrs , that he never denyed any man that asked an alms for Jesus sake , and that he never refused anything that was given him ; not that he might enrich himself , but might relieve others , for he gave it all away to the poor . A Student that was in want , asking Luther some money , he bad his Wife give him some ; she pleading her owne necessities , he took up a silver bowle , and gave it him . When you have an opportunity of doing good , never plead you have many children . Gyprian had wont to say , The more children , the more charity . And our Savioure counsell was to sell what we have , rather then neglect this duty of doing good . Let him that stole , steal no more ( saith the Apostle ) but rather let him labour with his hands , the thing that is good . But for what end ? That he may have to supply his own wants only ? No , but rather that he may have to give to him that needeth : So that there is no man under heaven , from the highest Prince to the lowest Pesant , that may plead an immunity from this duty of giving . The omission whereof hath been as prejudiciall to some , as the performance of it hath been profitable to others . Mauritius the Emperor refusing to redeem a few captive slaves from Saladine the Aegyptian Sultan , which he might have done for a small matter , upon which they were all slain ; was afterward punished by Phocas , who in a sedition being proclaimed Emperor by the Souldiers , caused his wife and children to be put to death before his face , himself all the while crying out , Justus es Domine , & recta judicia tua . But on the other side , memorable is the story of Pyrhias , a Merchant of Ithaca , who at Sea espying an aged man a captive in a Pirates ship , took compassion of him , and redeemed him , and with his person bought his commodities which the Pirate had taken from him , which were certain barrels of pitch . The old man perceiving , that not for any good service he could do him , nor for the gain of that commodity , but meerly out of charity he had done this , discovered a great masse of treasure hidden in the pitch . Whereby the Merchant in a very short time became very rich . At which time that Scripture was fulfilled , He that giveth to the poor , shall not lack . And that other Scripture , He that soweth liberally , shall reap liberally . Such giving is like the pouring of a pale of water into a dry pump , that will fetch abundance . Let us give that which we cannot keep , that we may have that in a time of need that we cannot lose . 3. Ask your own hearts often what good you your selves get by all that God hath done for you . If thou be wise ( saith Solo●●● ) thou shalt be wise for thy self . As a wicked fool hath no foe like himself , so a wise Christian hath no friend like himselfe ; who will be a gainer by every losse , and a saver by every comfort . Physitians and Chirurgions make much of their probatum's , and so should every Christian of his experiments . Let every man therefore ask his owne heart upon a serious survey of his Journall , thus much : Am I bettered by all this health , and wealth , and good dayes ; this Gospel of peace , and this peace of the Gospel that I have enjoyed so long ? It is with these things as with the physick or dyet of the body , they will leave you better or worse then they finde you . But by all these good dayes , rich mercies , or sharp afflictions , do I grow into more acquaintance with God , the world , and mine own heart ; with God , and his holinesse ; with the world , and its vanity ; with mine owne heart , and its deceitfulnesse ; that I may trust him more , and the world and my heart lesse ? All grace in truth hath growth . Vlterius was Charls the fifth his Motto ; by which he signified , that greater periections , more noble enterprises , were yet daily to be endevoured after by Princes . Christians must not stand at a stay , but with the Apostle , forgetting those things that are behind , reach forth unto those things that are before . This being a cleer difference betwixt the first Adam and the second ; The old creature in the beginning , and the new under the Gospel . The first Adam was made a man , and a holy man , all at once ; but the Lord Christ was conceived in the wombe , and at the fulnesse of time was born of the Virgin Mary , and increased in wisdome , and in stature , and in favour both with God and man. In the beginning all the creatures were made in their full growth and strength , which made some to be of opinion , that Mundus conditu● suit in Autumno : That the creation of the world was in Harvest , when all things are in their full beauty . But now we must have an egge before a bird , a seed before a plant ; a birth , and then a growth : So now every Christian must in time grow in grace , and the knowledge of the Jesus Christ , and proceed by degrees from saith to saith , from babes to grown men in Christ ; and therefore where there is no growth , we may fear there is no grace . Ask your hearts then , Do I grow ? At such a time , I had a great affliction , a long sicknesse ; Am I more humble since ? Where there is a rod of correction , there should be a word of correction . God teacheth by his rods ; as Gideon taught the men of Succoth , with briars and thorns ; and blessed is that man whom God correcteth , and teacheth out of his law . Oh that I could hear the rod , as well as feel it ! A man of wisdome , shall see Gods Name ; hear the rod , and who hath appointed it . At such a time God vouchsafed me great prosperity , much successe in my calling ; a long time of health , with comfort in my relations : Am I more holy , more humble , more heavenly , more meek , more mercifull , more faithfull , more fruitfull in my place ? Or , am I not rather worse ; more rich , and more covetous ; more honorable , and more proud ; more healthfull , and more wanton ? But if you finde that the house of David growes stronger and stronger , and the house of Saul weaker and weaker ; that your corruptions are abated , and your graces encreased , happy are you . And indeed the higher the Sun riseth , the shorter are the shadows ; as in a Pyramide , the higher you go , the lesse compasse you finde ; like a flame of fire , the higher it ascends , the purer and thinner is the flame ; so the elder you grow , the better you should be . If so , it is well . These things ( saith St. John ) I have written to you that beleeve , that you may beleeve ; that is , that you grow more and more in that grace of faith . Faith is not like Jonah's gourd , up in one night , and down in another ; but like the sound of the trumpet on the Mount , lowder and lowder ; or like a great bell that is long in raising , and strikes but a while on one side ; but at last is up , and makes a great sound , and is heard a●ar off . Such was the faith of the Romanes , small at the first , but afterwards it grew to that height , that it was spoken of throughout the world . When Grave William the Prince of Orange died , his Son Maurice was but young ; whereupon the States were doubtfull whether they should choose him their Generall or no. Maurice perceiving it by his friends , wrote a Letter to them , and in it onely these foure words , Tandem fit surculus arbor : A young plant at last becomes a tree . Upon which they made choyce of him ; and he made his Motto good , for he grew a brave Souldier , and proved not onely a happy instrument of their good , but a great ornament to himself and family . I shall conclude this passage with a saying of St. Augustine . Si vis pervenire ad id quod non es , semper displiceat tibi quod es : Si dixeris , sufficit , periisti . If you would attain to what you are not , let it grieve you that you are as you are ; that is , no better : You are undone if you think that what you are is sufficient . 11. In the eleventh place , Be sure that after all these questions be strictly asked ▪ and seriously answered , you make it your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , your very work to be thankfull for all Gods mercies ; otherwise , why do you keep such a Journall ? In every thing give thanks ( saith the Apostle ) for this is the will of God in Christ Jesus concerning you . It is ordained by the Rabbins , ( as some observe , who write the History of the Jews ) that they should say a benediction , and render particular praise and thanks to God for every benefit they receive ; not onely for every extraordinary mercy that befalls them , but in every action that they do ; for their meat , drink , and every good smell ; for all the precepts of the Law , and of the Rabbins ; for every new thing , and every strange thing that befalls them . And certainly , where God is never weary of giving , his people should never be weary of thanksgiving . God delights much in the praise of his servants . He loves a cheerfull giver , but much more a cheerful thanksgiver . Give God thanks for all things , but especially for these foure : 1. For Jesus Christ , and the unsearchable riches of Gods grace in him ; which is the fountain of all the good we enjoy , or hope to enjoy ; who was by God made sin for us , who knew no sin , that we might be made the righteousnesse of God in him . He that knew no sin in the act , knew all sin in the weight . He that knew no sin by commission , knew all by imputation . The chastisement of our peace was upon him , and by his stripes we are healed . Who made peace for his people by his death , and maintains this peace for them by his intercession ; he died once , but he prays ever ; his passion is over , but not his compassion ; for he stands between us , and all our harms , and will at last reward every one according to his works . Cyrus in a great expedition against his enemies , the better to encourage his Souldiers to fight , in an oration that he made at the head of his Army , promised upon the victory to make every Foot-souldier an Horseman , and every Horseman a Commander ; and that no Officer that did valiantly should go unrewarded . But Christ our Generall doth promise more : He that overcometh shall sit with me in my throne ; as I overcame , and am set with my Father in his throne . He will make us all Kings . Oh therefore be thankful for Jesus Christ . It is our sorrow , or should be our shame , that we cannot be thankful for Christ as we ought : It is our comfort , and shall be our happinesse , that one day we shal be . Eternity of time I confesse is little enough to be thankful in for Christ , & all the rich incomes we have with him ; but endevour whilest you are here to be thankfull for him ; and certainly , he that cannot be thankful for Jesus Christ , can never be thankfull for any mercy . 2. Be thankfull for afflictions . Blesse God for every twig of his rod , every drop in his cup. He holds the rod and the cup in the same hand by which he gives you Jesus Christ ▪ yea , he afflicts you with the same love with which he gives you any good . Afflictions are evill , many and evill ( saith Father Jacob to Pharaoh ) have the dayes of my life been . But being sanctified , they are necessary . So St. Peter , to those he wrote his Epistle ; now for a season ( if need be ) you are in 〈◊〉 through many tribulations . Even the 〈◊〉 〈◊〉 ●e are sometimes like a top , that will 〈◊〉 〈◊〉 〈◊〉 ●hen it is whipt ; we will not mend our pace , and r●n the wayes of Gods 〈…〉 without the rod. Some stories say , that there was a King of Scotland , that whilest he was a prisoner in Mortimer's hole , he scraped the History of Christs passion in the stone wall ; which was more then ever he did in his palace . Afflictions wil make us run to God. In their affliction ( saith God of his people ) they wil seek me early , that is ▪ speedily and instantly . Out of the depths ( saith David ) I cryed unto thee , O Lord. Deep afflictions should raise up strong affections . The Ark was neerest heaven when the waters of the stood were highest . Afflictions meeting with a gracious temper , will melt the heart , and make it tender and humble ; and the lowest humility is neerest the highest majesty . A●i●●ippus the Cynicke , fell on the ground before Dion●sius , and kissed his feet , when he presented a Petition to him ; and being askt the reason , answers , Aures habet inpedib●s : He hath his ears in his feet . Never doth a poor prostrate soul , brought down to extremity , seek Gods face with prayers and tears in vain , but meets with a gracious answer . Now if afflictions sanctified be so good , then surely you should be thankfull for them ; this being one eminent excellency that praise hath above prayer , that we may praise God for that for which we may not pray ; though we may not pray for afflictions , yet we must blesse God for them . Job did so , The Lord hath taken away , Blessed be the name of the Lord. When one came to Mr. Bradford , and told him , that if he would recant , he should have the Queens pardon ; he answered , If the Queen will let me live , I will thank her ; if she will banish me , I will thank her ; if she will burn me , I will thank her . So a gracious heart will say , If the Lord give me health or sicknesse , I will thank him ; if I have much or little , I will thank him ; if I live or dye , I will thank him . Ecclesiastical Histories report this of one Servulus , who for a long time was grievously afflicted with the Palfie , his life was a lingring death , whose daily and ordinary speech was , God be thanked . 3. Blesse God every day wherein he hath kept you from scandall . It is our misery that our hearts are so vile , but it is Gods mercy that they break not out continually to his dishonor , and the offence of brethren ; that he sets bounds to those waves of our unruly lusts , and saith , Hitherto and no further . Esteem any condition better then a sinfull , and choose rather to suffer the worst , then sin in the least . Moses chose rather to suffer affliction with the people of God , ( and who meet with more sorrows then they ? ) then enjoy the pleasures of sin for a season . And where might he satisfie his lust more to the full , then in the Court of a King ? Socra●● had so vile an esteem of sin , that he thought it would be one of the greatest torments in hell , to be given up to those sins that men most delighted in . Major s●●n , & 〈◊〉 〈◊〉 natus , ( saith Sēneca ) quam ut sun 〈◊〉 corpor●● mei : I am greater , and born to greater things then to be a slave or drudge to my body . Say to the Tempter , as Joseph to his Mistris , There is none greater in the house then I ; and shall I then commit this great wickednesse ? Or as Nehemiah ; Shall such a man as I flee ? Shall such a man as I be drunk , or deal unjustly , or break my oath ? These sons of Zerviah are sometimes too hard for us . These unruly corruptions sometimes prevail over us . Our darling fin like 〈◊〉 daughter , comes out with timbrels and dances , with many pretty smiles and subtle reasons , and sometimes overcomes in , and brings us low , and troubles us . We all run in a race , how few get to the goal without a fall by the way ? There are two things that I desire daily to make the matter , not only of my praise , but admiration . And the first is , that God hath preserved from the beginning to this day , a little flock of sheep amongst a world of Wolves , and Lions , and Bears , that are set on mischief . And the second is , that God maintains a little grace in life , in the midst of so much corruption that the heart is poysoned with ; a little faith , and a little humility , in the midst of so much unbelief and pride . The reason why the Church is not wasted , is because the Lord is their God ; why this grace is not overwhelmed , and that our corruption breaks not out every moment into most notorious scandall● , is , because the corruption is ours , but the grace is the Lords . Hath God kept you therefore any day , that your heels have not been tript up ? Forget not to blesse him for such a mercy . A notable example of such a thankful spirit we have in David , who by the humble and prudent counsel of Abigail , being stayed from imbruing his hands in the blood of Nabal and his family , blessed God and her that he was prevented . Blessed be the Lord God of Israel ( saith he to her ) which sent thee this day to meet me , and blessed be thy advice ; and blessed be thou that hast kept me this day from coming to shed blood , and from avenging my self with mine own hand , &c. In every affliction forget not to blesse God for this . It is mine affliction , not my fin . What ever the crosse be ▪ it might have been worse , for it might have been my fin . Blesse God that either prevented the temptation , as he did for David ; or assisted in the temptation , as he did Joseph , who left his garment , but kept his chastity , and chose rather to suffer then to sin . 4. Blesse God not onely for what you have , and for what you want ; but for what you hope to have . All is not come that is ●●●mi●ed by the Father , all is not come that is merited by the Son , nor is all come that 〈◊〉 assured to yon by the Holy Ghost ; the best i●●et to come . Here joy enters into us , there we shall enter into joy . Here are promises , there performances . Here is faith ▪ there is fruition . Here we enjoy God mediately , there immediately . In heaven there is a Kingdome without cares , a throne without a thorn , greatnesse of state without corruption of manners , a treasure without mo●●s , honour without envy , joy without ●●ars , love without jealousie , and dayes without end . A devout Pilgrim travelling to Jerusalem , and by the way visiting many brave Cities , with their rare monuments ; and meeting with many friendly entertainments ; would often say , I must not stay here , this is not Jerusalem . So do you , in the midst of all the delicates that the world can afford you , not onely with variety , but plenty ; say still of every one of them , This is not Jerusalem , This is not heaven ; these are but tents and tabernacles , all no better then moveables ; our mansions are in heaven , where we shall abide for ever . But would you be thankfull 〈◊〉 heaven , and do you long to be there ? ●e truly thankfull then for Jesus Christ . It is Christ that makes heaven to be heaven . He that cannot be thankfull for Jesus Christ , cannot be thankfull for heaven ; nay , would not go to heaven at the last . A wicked man at the day of Judgement , might he have his choyce , would not go to heaven . Dives in hell torments , when he discoursed with Abraham afar off , did not desire to go to Abraham , but prayed that Lazarus might come to him , he cared more for ●ase then heaven ; nor did he desire that his five Brethren should go to heaven , but that one might be sent to them , to testifie to them , that they might not come into the place of torment . For certainly , they that could not endure the presence of Christ with his servants in his ordinances , will have no desire to be with him in all his glory . In , the last place , because you may your selves come very far short of what you should do in this great duty of thankfulness ; declare to others , as occasion is offered , what the Lord hath done for you , that they may blesse God with you . It is an argument of an ingenuous spirit , to acknowledge the courtefies of a friend ; non amotis arbitris , sed clarè & ut audiat hospes ; not in private , but in the presence of others : Much more is it an argument of a gracious heart to speak of the loving kindnesse of the Lord before many witnesses , that they may be provoked also to blesse God. David was of this mind ; I have not hid thy righteousnesse , O Lord , within my heart ; I have declared thy faithfulnesse , and thy salvation ; I have not concealed thy loving kindnesse and thy truth from the great congregation . The Psalmist exhorteth to this duty very much : Sing unto the Lord , sing Psalms unto hi● , 〈◊〉 ye of all his wondrous works . It was the Psalmist his practice : Come and hear all ye that 〈◊〉 God , and I will declare unto you what God hath d●●e for my soul . Moses the servant of the Lord did so : He told Jethro his Father in law , all that the Lord had done unto Pharaoh , and to the Aegyptians for Israels sake ; and all the travell that had come upon them by the way , and how the Lord delivered them : Which occasioned much prayse unto God from a Midianite ; who said ▪ Blessed be the Lord , who hath delivered you out of the hand of the Aegyptians , and out of the hand of Pharaoh , &c. Christ himself commanded the man whom he delivered from the legion of Devils , that he should goe home to his friends , and tell them how great things the Lord had done for him , and had compassion on him . And indeed , to return thanks unto God for all his mercies , is so great a debt , that we alone cannot pay , unlesse God give us time ; ( and no lesse then eternity is enough . ) And therefore we had need make collection of praises from friends , that the summe may be made up the more full . The Psalmist goes to all the creatures both in heaven and earth , and makes a collection . Heavens , Angels , ( saith he ) Sun , Moon , and Stars ; Kings and all people , young men and maids , old men and babes , praise the name of the Lord. Comemmoration Sermons which are in use in Colledges , and some other places , are excellent : And as there may be good use made of them divers wayes , so this way especially , that all may be provoked to blesse God for their Benefactors . It is observable , that to beg prayers is the common complement of friends at their p●●ting , and Ora pro nobis is the conclusion of all our Letters ; but we seldome beg praises . When do we say , I beseech you blesse God for me and with me , for such a late deliverance , for such successe in mine endevours , for such comfort in my relations ? &c. As if we served an hard Master , as if God had been a barren heath or a wildernesse to our souls , as if his service had no profit . Whereas , there is no Matter like the Lord , no service like his ; whose very work is wages . CHAP. VII . An use of Exhortation , wherein Christians are perswaded to keep such a Journall or Diary . AND thus far shall suffice to have been spoken of the manner how such a Journall should be used . For the application of all , I shall onely 〈◊〉 such as have not been acquainted with this duty , to set upon this work . Indeed there is a latitude in Christianity , and the wayes of God , that all do not reach . I have have an end of all perfection ( saith the Psalmist ) but thy commandement is exceeding large . When things are come to their perfection , to their flower , they quickly fade ; 〈◊〉 a Lute string ▪ if wound up to the highest , it breaks ; but the course of holinesse , and way of righteousnesse , have large limits and boundaries , that many come not at . There are sins that some seldome confesse , as Sacramentall sins , Sacramentall ignorance , Sacramentall unbelief , impenitency , uncharitablenesse , &c. There are some things they seldome pray for ; Where is the man who with Agur prayes , Lord give me no riches ? We often in prayer presse the promise , but how few at any time presse the seal ? wherein God is come under the power of law , under the power of his own law ; wherein all his wisdome , power , faithfulnesse , goodnesse , and mercy is under the power of his owne law ; yea , so far engaged that he cannot go back : And yet how few urge the seal , and enter a suit with the Lord ? There are some duties we seldome or never perform . Where is the man that makes conscience of private fasting and ●rayer , that shuts himself up in his closet , and wr●stles with God in secret , that his Fat●●r that seeth in secret may reward him openly ? To conclude , how few are there that keep a Diary by them of all Gods gracious dealings with them ? Now that I may perswade such Christians , at least , as have any abilities and opportunities to enter upon this duty , I shall doe these two things : 1. Give some directions that may be as advantages to further this service . 2. Give some arguments that may encourage and provoke thereunto , and so conclude . 1. Therefore often remember your sinfull estate , when you were in a naturall estate , and therefore in the 〈◊〉 of bitternesse , and in the bond of iniquity . God commanded his people so to do . Remember ▪ and forget not ●ow th●n provokedst the Lord thy God in the wildernesse , &c. This charge the Apostle lays upon the Ephestans , Remember that you being in times past Gentil●s in the flesh , that at that time ye were without Christ , ●liens from the Common-wealth of Israel , and st●angers from the covenants of promise , having no hope , and without God in the world . God promised that his people should do so . You shal remember your wayes and your doings wherewith you have been defiled , and you shall loath your selves . Paul did so : he oftentimes makes mention of his sinfull condition before his conversion , he is not ashamed to declare it before King Agrippa ; I thought verily with my self that I ought to do many things contrary to the name of Jesus of Nazareth ; which thing I also did in Jerusalem , for many of the Saints I shut up in ●●ison , and when they were put to death , I gave my voyce against them , and I punished them oft in every Synagogue , &c. So much he telleth the Corinthians , I am not worthy to be called an Apostle , because I persecuted the Church of God. The like he declares to Timothy ; I was a blasphe●●● , a persecuter ▪ and injurious . Yea , he was more then an ordinary sinner in his owne eyes . Jesus Christ ( saith he ) came into the world to save sinner's ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereof I am thief● or primus , the first , as it is in the originall . He was primus , the first , non ordine , sed excellentia ; not in order of ●ime , but in the excesse of wickednesse , for 〈…〉 every sin hath his 〈◊〉 So did Joseph 's Brethren , when he dealt roughly with them , and God lookt so mercifully on them as to afflict them for their ●in , They said one to another , we are very guilty con●●●●ing our Brother , in that we saw the anguish of his soul , when he besought us , and we would not hear . And how have those old bruises , and fins of youth , being sadly and seriously remembred , caused much brokennesse and tendernesse , much care and watchfulnesse in some all their days ? Them●s●●eles told his friends , when being banished out of his Countrey , and most honorably entertained by the King of Persia , Per●eram nis● periissem , I had been undone , if I had not been thus distressed . So may many a gracious soul say , I had faln into hell if I had not faln into ●in . Onesimus therefore departed , ( saith St. Paul to Philemon ) that thou mightest receive him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an eternall . So it is in the Originall . And thus if our sins were heavy , Gods mercies would be weighty , and worth the recounting . Were our fins often in our eyes , Gods praises would not be long out of our mouths : We that see we have deserved nothing , would be thankfull for every thing ; and rather then his mercies should be forgotten , would keep some remembrances by us of Gods goodnesse to us , who is every day mindfull of us . 2. Remember oftne your low and poor condition . It is little peradventure that y●● ha●● ▪ but was it not lesse ? God commands his people this duty , Remember that thou wast a ser●ant in the land of Aegypt . This they were enjoyned to do , when they came yearly to offer up their basket of first-fruits to the Lord. Thus they must say , A Syrian ready to perish was my Father , and he went down into Aegypt , and ●ojourned there with a few , &c. 〈◊〉 King of Sicily , who was by birth but a Potters Son , would alwayes be served at his Table with earthen vessels , that he might ever be mindful of his low & mean condition at first . Jacob did so ▪ With my staff I came over this Jordan : His condition was low when the earth was his bed , a stone his pillow , and the heaven his canopie over his head ; he is thankfull for this , because he forg●t not his low estate . He that well remembers what he once wanted ▪ will not forget to be thankful for what at present he enjoys . Humility is a good spur to thankfulness . I have read of two garments in Scripture of excellent use : First , the garment of humility , Be 〈◊〉 with humility , ( saith Peter ) and the garment of praise . Christ is said to appoint to them that mourn in Zion , the garment of praise for the spirit of heavynesse . The under garment is commonly plain , and of lesse worth , but the upper is very costly . Let humility be like the first . It is no matter how vile we be in our own eyes ; but let praise be the upper garment . Be ye rooted and built up in Christ , ( faith the Apostle ) and established in the faith , abounding therein with thanksgiving . He that is rich in faith , and low in humility , will make his upper garment costly ; will be abundant in praises . 3. Labour to understand a mercy aright . Endevour to discern the height and breadth of a providence , weigh every benefit bestowed skilfully . The reason why the Israelites remembred not the multitude of Gods mercies , was ( saith the Psalmist ) because they understood not his wonders in Aegypt . Moses told them that they had seen all that the Lord had done before their eyes in the Land of Aegypt , unto Pharaoh , and unto all his servants , and unto all the land . The great temptations which thine eyes have seen , the signes and th●se great miracles : And yet the Lord hath not given you an heart to perceive , and eyes to see , and ears to bear , unto this day . It is true , they had eyes and ears , but they wanted an understanding heart to perceive and discern God in all . Hence it comes to passe , that as a proud man will not be mindfull , so an ignorant man cannot remember God , and be thankfull . It is good therefore not onely to remember our low and sinfull estate , that we may be humble , but to understand the loving kindnesse of the Lord , that we may record his favours . The reason why the Disciples forg●t what Christ had done , done , and therefore mistook him , when he had them take ●eed of the leaven of the Pharisees and Sadduces , was , they did not understand the miracles of the five loaves amongst the five thousand ; nor the seven loaves amongst the foure thousand , nor how many baskets they took up . They did not well understand , nor seriously consider the mighty power of his divine nature , by which he did all that . You shall do well therefore to understand a mercy fully , in all the causes , circumstances , manner and means of working . Sometimes he works without means , and then his works are miraculous ; sometimes by weak means , and then his works are wonderfull ; sometimes by contrary means , so that losses enrich us , divisions unites us , and our routing in battle makes us conquerors ; and then his works are glorious . Hence the Lord commanded his people to understand why he gave them that good Land , to possesse it ; not for their righteousnesse , for they were a stiffe-necked people , but for his Name sake , and for the wickednesse of those Nations which were driven out before them . It is not an easie matter for men to hit right o● the true reason of Gods dispensations of mercy or judgement . Hence Samuel advised ▪ the people of Israel to consider , that is , to weigh & ponder wel in their hearts what great things God had done for them . Now we all know , things that are not known , and therefore lightly valued , are soon forgotten ; when matters that are looked at as things of price and worth , are laid up very carefully . It is good therefore when our thoughts dwell upon mercies . Omnis festinatio caca , swift passengers cannot be serious observers , a transient thought is too mean for a standing mercy ; one mercy enjoyed deserves more serious thoughts then a million of miseries do one hearty tear ; our mercies are from God , our calamities from our selves . Understand this well , and consider this seriously , & you cannot be unmindful of the loving kindnesse of the Lord. 4. Would you write down the great things of God in a book , that you might never forget them ? Take speciall notice of the actings of God in the wayes of his gracious providence , whilest they are new and fresh in memory , together with the workings of your hearts , whilest they are so considered . Oh! what vows , covenants , purposes , resolutions are made and entertained then ? Omne novum valde mutat , saith Scaliger : New things , fresh mercies make a wonderful change upon mens spirits for the present . Omnia subita videntur majora , saith Cicero : All sudden and unexpected passages seem very great at first fight , and work very much upon the heart . Observe then what joy , what thankfulnesse , what meltings , what resolutions : And what you doe , doe quickly , strike while the iron is hot . Qui tard● fecit , diu noluit , saith Seneca : He that is slack in his performances , was but unwilling in his resolutions . Oh! remember your first love , when you were newly converted , and brought home to God ; how zealous , lively , active , forward , and savoury were you in the wayes of God. So much the Lord tells his people by the Prophet Hosea , that at their restitution , and Gods reconciliation with them , they should sing at in the dayes of their youth , as they did when they came out of Aegypt . Then sang Moses and Aaron . A converted condition is a singing condition . God takes special notice of this . I remember thee , ( saith the Lord of Israel ) the kindnesse of thy youth , the lose of thine espousals , when thou wentest after me in the wildernesse , in a land that was not sown . Our first works and our last works , are commonly our best works ; when we begin first to live the life of grace , and when we are ready to die , and are entring upon the life of glory , how excellent is our marriage , how savoury our words , how heavenly our conversation ? Even so it is when we are delivered from any great danger ; when enlarged with any singular comforts , how lively , how zealous , and how active are we ? Call to minde the fifth of November , 1605. when we were delivered from that barbarous Gunpowder-treason ; how forward were we in making laws against Papists ? how severe in suppressing Jesuites ? how zealous in setling true Religion ? I● I● reported of the City of Berne , when first delivered from Antichrist , when that State cast off that Romane bondage , and reformed Religion , that they wrote the day of their Redemption upon pillars , in letters of gold . And it is observable , that in all the ages of the Church , God hath set out himself to his people by such names and titles as were most suitable to his present dispensations , or such as were of the last edition . And why so ? But that his late mercies might be the better considered and remembred . Hence in the beginning he was called the most high God , the possessour of heaven and earth , who had made all by the word of his power . Under those times Melchisedech blessed Abraham , Blessed be Abraham ( saith he ) of the most high God , possessor of heaven and earth . And Abraham covenanted to take nothing from the King of Sodome , and that under these terms . I have lift up my hand unto the Lord , the most high God , possessor of heaven and earth , that I will not take from a thread to a shoe-latchet ; and that I will not take any thing that is thine . Afterwards , when God entred into a covenant with Abraham and his seed , he was called the God of Abraham , and Isaac , and Jacob. And under those titles God gave his charge to Moses , when he sent him to bring his people out of the Land of Aegypt ; I am the God of thy Father , the God of Abraham , the God of Isaac , and the God of Jacob. After that he was called , the God that brought them out of the Land of Aegypt , out of the house of bondage . Such was the preface to his law , I am the Lord thy God , which have brought thee out of the Land of Aegypt , out of the house of bondage . And so it continued for many generations , even until he brought them out of Babylon . And then ( saith the Lord ) It shall be no more said , The Lord liveth , that brought them out of the land of Aegypt : but , The Lord liveth , that brought the children of Israel out of the land of the North. And now under the Gospel , he is known by this most excellent name , The God and Father of our Lord Jesus Christ . And why so ? But because our redemption by Christ is the last , and the great work he hath done for his Church , and most fresh in our memories . Whilest therefore mercies are fresh , and work most upon the heart , doe something in remembrance of Gods goodness ; and why not then write them downe in a Journall ? A small matter ( I should think ) whilest the heart is warm , and well affected with the present sense of some singular pledge of Gods loving kindnesse , may easily perswade to this duty . 5. And finally , love the Lord for his goodnesse . If any thing under heaven will constrain us and help forward this duty , love will. Oh! love the Lord all ye his Saints , saith the Psalmist . And indeed , none but Saints can love him . He knocks at every dore , and ( as it were ) pulls every man by the sleeve , and saith , Oh! love you the Lord ; Let the drunkard love his cups , and the adulterer his harlots , and the covetous person his bags ; but do you that are Saints love the Lord. For , the Lord preserveth the faithfull , and pletifully rewardeth the proud doer . When one bucket goes downe , the other will come up . When Pharaoh is drowned , Israel is saved . When Haman is hanged , Mordecai is advanced . When proud doers are plagued , the faithful are delivered . Oh! love the Lord therefore . And indeed , love is all that God looks at in us , and expects from us ; and where there is love , there is no lack . After so large a repetition of the great things God hath done for Israel , What ( saith Moses to them ) doth God now require for all this , but that you would love him ? And indeed love is complementumlegis , the fulfilling of the Law. Neither circumcision , nor uncircumcision availeth any thing , ( saith the Apostle ) but faith that worketh by love . Faith and Love are like a pair of Compasses ; Faith like one point , fastens upon Christ as the center ▪ and Love like the other , goes the round in all the works of holinesse and righteousnesse . Now certainly Love hath a good memory , or would have a good memory : What we slight , we soon forget ; but what we love , we endevour to lay up sure in our memories . Vbi am●r , ibi animus : Where our love is , our minde is . Where our treasure is , there will our heart be . It was the eye that made the match . That which which the eyesees not , the heart desires not : And as love came in by the eye , so it delights by the same dore to look after that beloved object . Such a soul that hath seen God in all things , and therefore loves God above all things , delights still to look after God in all his wayes , that he may love him more and more . Such a soul loves God as Jonathan loved David : 1. Amore unionis , with a love of union ; the soul of Jonathan was knit to David ; for he loved him as his own soul . 2. He loved him amore complacentiae , with a love of delight ; for it is said that Jonathan delighted much in David . 3. He loved him amore benevolentiae , with a love of good will ; for Jonathan said to David , Whatsoever thy souldesireth , I will even do it for thee . Even so doth a gracious heart love God ; not onely with a love of union , and a love of delight , but with a love of good will too ; who saith to God , as Paul at his conversion , Lord , what wilt thou have me to do ? Such an one is ready to suffer what ever may be inflicted on him ; and to do what ever may be required of him ; especially , whatsoever may testifie how well he remembers God , and his loving kindnesse to him . CHAP. VIII . Severall arguments propounded , by which Christians may be provoked to keep such a Journall or Diary as hath been commended . THat such Christians as have any abilities for the keeping of such a Journal or Diary as hath been commended to them , may be encouraged thereunto , I shal in the second place propound these foure arguments . First , it is a most excellent duty , and practised by many , whose example we may follow : As , 1. It hath been the practice even of the very Heathens , even from a principle of common reason , who made use of white and black stones for these two ends : One was , They gave them to persons at their arraignment before the Judges : If any were condemned to death , they gave him a black stone ; but if absolved and set free , a white stone . To which custome the holy Ghost seems to allude , in that Epistle to the Angel of the Church of Pergamus , in these words , To him that overcometh , wil I give a white stone , &c. A second use of those was , That by them they might keep an account of all the good dayes or evill they had met withall in their lives . Hence Persius advised his friend Macrinus to remember a good day so . Hunc Macrine diem numer a meliore lapillo . Count this day Macrine with a better stone . 2. Persons of good quality have a long time practised this duty . How many noble Theophilus's and Elect Ladies have such Diaries by them ? But if any men of worth be imployed in the service of the State , either by Sea or Land , it is their common practise . They that go to Sea , will tell you of their Journall book , that on such a day they went aboard the Bonaventure , and on such a day they weighed anchor , and fell downe to Gravesend ; on such a day they met with the whole Fleet , on another day they had stormy weather , or fought with the enemy , &c. How exactly doth S. Luke set down S. Paul's shipping towards Rome , how a perfect a Journall of that dangerous voyage , even day by day . If they be employed by Land , and do either besiege a Town , or are besieged ; not a a sally undertaken , not a mine sprung , not a breach made , not a man of note slain , not a tyre of Ordnance discharged , but is is every day recorded ; as you may see in that famous siege of Ostende . But in the 3. place , God himself seems to keep a Journall by him of all the care he hath of us , the cost he bestows upon us , and the good things he gives to us . He hath a book of remembrance of every passage of providence that concerns us . And indeed , the Scripture for a great part is little else but a history of his goodnesse to his people . And that you may see that God is very punctuall in keeping accompt of his mercies bestowed on us , you shall find that in the Gospel of St. John , when Christ turned the water into wine ; it is said , This is the beginning of miracles that Jesus did in Cana of Galilee , and manifested forth his glory . And when he healed the noble mans Son ; This is again the second miracle that Jesus did , when he came out of Judea into Galilee . Thus God doth keep an account of his mercies bestowed on us . This is the first Magistrate , and this is the second Minister , and this is the third affliction , and that is the fourth deliverance you have had . And if we remember them not to Gods glory , he will remember them to our shame ; as he did to Eli , I did plainly appear unto the house of thy Father , when they were in Aegypt , in Pharaohs house ; and I did choose him out of all the Tribes of Israel , to be my Priest , to offer upon mine Altar , and to burn incense , &c. The like he said to Saul by Samuel , When theu wast little in thine owne fight , wast thou not made head of the Tribes of Israel , and the Lord anointed thee King over Israel ? And how doth God reckon up the many 〈◊〉 f●vors vouchsafed to David , especially in that great advancement of him to the throne , and delivering him from the hand of Saul ? All these things are repeated to Eli , Saul , David , for the greater aggravation of their sins ; nay , Gods very judgements executed are particularly recorded by him , as you may see in divers places , especially that of Amos , ch . 4. ● . 6. to the end of that ch ▪ his several judgements ▪ and their incorrigiblenesse . Doth God keep a book of Remembrance , and shall we ●e without our Journall ? God forbid . Secondly , it is very just and equall , that we should thus remember God , who remembers us daily ; and that not only for the supplying our wants , or delivering us in our extremity , but also in the accepting of our persons , and our sincere performances . 1. For the first : God remembred Noah when he was in the Ark , and sent him forth . God remembred Abraham in that great overthrow of the Cities in the Plain , and sent Lot to him , to warn him , to comfort him . God remembred Rachel , and gave her a Joseph . God remembred Hannah , and made her fruitfull . God remembers our wants , and supplyes them ; our friends , and requites them ; our enemies , and plagues them ; nay , our very cattle , and preserves them . God did not only remember Noah in the Ark , but he remembred every living thing , and all the cattle . God chides Jonah for being angry for the losse of his gourd , upon this account ; Thou hadst pity on the gourd , &c. and should not I spare Nineve● that great City , wherein there are so many children , and also much cattle ? Doth God remember and take care for oxen , and will he not much more remember his people ? No , ( saith the Lord ) I cannot . Can a woman forget her sucking childe , that she should not have compassion on the Son of her wombe ? Yea , they may forget ; Yet will not I forget thee , saith the Lord of his people . A Mother may break the bonds of Nature , but I cannot break the bonds of my Covenant . Why so ? Because I have graven thee upon the palms of my hands . I may as soon forget my self , as forget thee ; thy walls are ever before me . Now that which is continually before us , we well remember . Will not God forget us ? And shall not we use all means that we may remember him ? Rather then fail , chalk up his loving kindnesses . 2. We never shewed any love to God in our lives , but he remembers it . I remember ( saith God to Israel ) the kindnesse of thy youth , the love of thine espousals . Sarah spake but one good word in that foolish fit of her unbelief , when she laught , and slighted the promise of a Son ; she call'd her Husband Lord ; After I am waxen old , shall I have pleasure , my Lord being old also ? This one good word is not forgotten , but set down in a book by the hand of Peter , Sarah obeyed Abraham , and called him Lord. Not a prayer made , nor a tear shed , but he hath a book for the one , and a bottle for the other , rather then they should be lost . Put thou my tears into thy bottle , O Lord , ( saith the Psalmist ) are they not in thy book ? If Gods people meet together , and pray and speak often one to another , he hearkens and hears ; that is , he doth most diligently attend to all they say ; and a book of remembrance shal be written of it before the Lord. Cornelius was a most devout benefactor , and the Angel tell him , that his prayers and alms were come up in remembrance before God. It is a mercy that God will remember us , though it be with a rod to correct us ; but it is a rich favour indeed , if he remember us with a staffe to support and comfort us . As our remembrance of God or men is the summe of all we do for them . Remember me ( saith Joseph to Phaaroh's Butler ) that is , speak a good word for me , do me the favour as work out my deliverance . But the chief Butler did not remember Joseph , but forgat him ; that is , he did nothing for him : Even so Gods remembrance is the summa totalis of his goodnesse to us : He remembers us indeed , for he pities us , and spares us , and pardons us , supplyes us in all our necessities , and supports us in all our extremities ; he will not leave us in our straights , nor leave us in our sins ; and if we do or suffer any thing for him , he hath a book of remembrance , and it shall be written down . At the last day it is said , the books shall be opened , and is not this one of those books ? and the dead shall be judged out of those things which were written in those books , according to their works , Jesus Christ will read to all the world the good works of his people out of that book . I was anhungry , and ye gave me meat ; I was thirsty , and ye gave me drink ; I was a stranger , and ye took me in ; ●●ked , and ye clothed me . You never did anything for God , but he hath put it down in his book ; it is very just and equall then , that what he hath done for you should be written down in your book . Thirdly , it is very necessary you should keep such a Journall , and that in three regards : 1. In regard of the badnesse of your memory . Memoriaprimùm senescit , ( say Physicians ) The memory decayes first ; old men and dying men will tell you so ; but the memory of a benefit sooner , the memory of divine favours soonest of all . Some things we can hardly forget , as our sorrows and our pleasures . It was about 20 yeers ere Esau could forget the sorrow he conceived for the losse of the blessing , and the injury Jacob did him , in getting it away from him . And he was so mindfull of his pleasures that he forgat his bread . And there be some things we can hardly remember , ●as our faults and our friends . It was two full years ( saith the story ) ere Pharaoh's Butler could remember Joseph , or call his faults to minde , for which he suffered imprisonment . Many O Lord my God ( saith David ) are thy wonderfull works which thou hast done , and thy thoughts which are to 〈◊〉 ward , they cannot be reckoned up in order to thee ; if I should declare and speak of them , they are more then can be numbred . Then certainly , many of these mercies that God hath vouchsafed to us , would quite be forgotten , did we not keep such a Diary by us . 2. It is necessary , that thereby we prevent the great fin of forgetfulnesse . To forget God is a mother fin , a root-fin . What will not that man be , what will not he doe that forgets God ? He is a very wicked man. The wicked shall be turned into hell ( saith the Psalmist ) and all the nations that forget God. He is a proud man , and I am sure a proud man is a wicked man. Through the pride of his countenance he will not seek after God ; God is not in all his thoughts , his thoughts are not of him ; or his thoughts are not of him ; or his thoughts are , that there is no God. He that forgets God , forgets that God is . He that forgets God is an hypocrite , and an hypocrite is a very wicked man. Consider this ye that forget God. But who were they ? Such as took Gods name into their mouths , and yet hated instruction , and cast Gods words behinde them . He that forgets God is a most unthankfull person , and an unthankfull man is a most wicked man. Dixeris ingratum , dixe●is omnia . Call a man an unthankfull man , and call him any thing . There was a little City ( saith Solomon ) besieged by a great King , and a poor wise man delivered that City by his wisdome , yet no man remembred that poor wise man. It was a wicked part to forget that man , but most wicked it is to forget God. When Tamerlane ( that victorious Emperor ) had beaten Bajazet in battle , and taken him prisoner , he sent for him , and amongst other questions , asked him , Whether ever he were thankfull to God for making him so great a King ? he answered , that he never so much as thought of him ; which was a most wicked speech of a wicked man. 3. It is necessary to prevent the great danger of forgetting God. To forget God is a provoking sin . He that forgets God , sins not at an ordinary rate , and therefore shal be punished not after an ordinary manner . Consider this ye that forget God ( saith the Lord ) lest I tear you in pieces , and there be none to deliver you . Eli forgat God , and so did Saul and Jeroboam , they forgat the great things God had done for them , and did not God plague them and their posterity ? Forgetfulnesse of God makes him rage , not onely against the work of his hands , but the sheep of his pasture . David forgat God , and so did Solomon ; and how severely were they punished ? The one by his Son , who rebelled against him ; the other by his Servant , that pluckt the greatest part of the Kingdome from his posterity . A Souldier of Philip King of Macedonia , having begg'd the lands of one that had entertained him kindly , was branded with Ingratus hospes on the forehead , to his perpetual shame . It is reported of Caesar and Alexander , two of the most valiant Souldiers that ever the world had , that the one would never give to , and the other forgive an unthankful man. Because ( saith the Lord ) Pharaoh King of Aegypt saith the river ( that is Nilus ) is mine owne , I have made it for my self , therefore will I dry up the river , and cause the fish to stink . What became of Herod the proud ? who , after his oration , and the peoples acclamation , The voyce of a god , and not of a man , gave not the glory to God ; the Angel of the Lord ●mote him , and he was eaten of worms , and gave up the Ghost . He that forgets God , is unthankful to God ; and he that is unthankful , forfeits all mercies ; as the not paying of Custome forfeits all a Merchants goods . It is written of one Timotheus the Son of Conon a noble Citizen of Athens , that after he had proudly said in a great assembly , Haec ego feci , non fortuna : These things I have done , and not Fortune , ( which that people adored as God ) he never prospered , but lost all the glory he had gotten . A poor honest man meeting with a very rich neighbour in his Corn-fields , upon harvest , very plentifully stored , consisting of many acres , said to him , You have Sir a very rich crop ; answered , Yea , I wil have a good crop ; and gave not God the praise : Within a few dayes after , by a mighty storm of wind the greatest part of his corn was blown out of the ear , and with other wet weather it was so wasted that it came to little . If we forget God , he will forget us : He will remember our sins , and punish us for them ; but he wil forget our persons in time of trouble . To w●ch purpose I shall relate a sad story , which I had from a good hand , in the hearing of very many ; and I believe it to be very true . A man that on his sick bed , that proved his death-bed , had one time an extraordinary appetite , and desired something that he might eat ; which being brought to him , he did as much loath as before he longed for ; and therefore without touching any part of it , was carried away ; suddenly , he called for it again , his stomach to such provision being as strong and quick as ever ; which was done accordingly , and set before him ; but his stomach rose against it , with as great abhorrency as before . This was done a third time , upon the former ground , & carried away again for the same reason . At last he confessed that it was just with God so to deal with him , that never craved a blessing from God upon his meat when he sat down at his table , nor gave God thanks when he rose up , but forgat God the giver of all . And indeed it is just with God to forget us in our straights , that never remember him in our enlargements . The keeping of such a Journall would conduce much to the preventing of such an evil . Fourthly , it is a very profitable course to have such a Journal or Diary by us ; and you know , Who wil shew us any good ? Who wil bring us any profit ? is the great question of the world , and prevails very far . Now it is profitable these 7 ways . 1. As it would be an excellent way to advance the name and honorable memoriall of some , so it would thereby much promote the good of others : For would such as are of singular worth , and speciall note for their learning , piety , and usefulnesse in Church or Common-wealth , be perswaded to this duty of keeping a Journall , how easie were it for their posterity , or speciall friends , to write a history of their Lives , especially so far as concerned their parents , their birth and breeding , either in 〈◊〉 University or Innes ●of Court ; their great preservations from dangers , their great preferments to places of trust , with their employments and successe in those places , and such like ? Other things might be added , as occasion is offered , from the relation of others ; which as it would much conduce to the honor of the dead , so it would very far advance the good of those that survive them . Most people believe their eyes rather then their ears , and walk more by patterns then they do by any rules . Mahomet the Great , the first Emperor of Constantinople , did ever set before him the examples of Alexander and Caesar in all his Wars , whom he laboured to imitate . And it is reported of Themistocles , that he had always in his thoughts the victories of Miltiades , which made him unsatisfied , till he had imitated him . Christians that have such a cloud of witnesses ( not unlike the pillar of a cloud to Israel in the wilderness ) may the better be guided through the dark labyrinths of this evil world , till they come to that Canaan of unutterable joy and happinesse , of which those worthies are now made partakers . And indeed , who can behold their love to Gods truth , their zeal for his glory , their patience in tribulation , their courage in a good cause , their perseverance in well-doing , their holinesse of life , their prayers , fasting , tears , alms , temperance , modesty , heavenly ▪ mindednesse , with their triumph at their death ; but must needs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stir up the grace that 〈◊〉 them ; stir the coals of their servent desires , till they break out into a flame , in being followers of those worthies as they followed Christ . The Lacedemonians for the better stirring up of young men to noble enterprises , used to have the statues of their most famous Worthies , either Gown-men or Sword-men , set up in their Senate-house , with this sentence in golden letters , Si fueritis sicut hi , eritis sicut ●i : If you will be like these for their service , you shall be like these for their honour . Some have taken good pains in writing the Lives and Deaths of such as have deserved well in their generations , a Work in this regard very commendable . How many such examples would be preserved , and left to posterity , ( which otherwise were like to be lost ) were this course of keeping Diaries observed ? 2. This practice would bring Christians into great acquaintance with God , and his most gracious nature . So the Psalmist , who having fully discoursed of his providence over divers sorts of persons , in answering their prayers , and relieving them in their necessities ; concludes , Whoso is wise , and will observe these things , even such shall understand the loving kindnesse of the Lord. Now what better way to observe such things , then by a constant keeping of such a Journal ? Thence we may discern his loving kindnesse . 1. How full it is ; who giveth us richly all things to enjoy . 2. How free it is ; who doth all for us for his name sake . 3. How firm it is ; with whom there is no variablenesse , nor shadow of turning ; whose gifts and calling are without repentance . And who would not endevour by all means to be wel acquainted with God , whom to know , is wisdome indeed ; to fear , is godlinesse indeed ; to enjoy , is happinesse indeed ? 3. It will from hence much inlarge our love to God ; for we must needs love him that hath loved us first , especially that hath loved us thus . Certainly the more we know God , the better we shall love him . I will deliver him ( saith the Lord by the Psalmist ) because he hath set his love upon me ; and he hath set his love upon me , because he hath known my name . Even Publicans ( saith our Saviour ) will love those of whom they are beloved , by whom they are rewarded : And shall not Christians be in love with such a God , whose mercies are more then we can number , greater then we can value ? And will not this our love to God be beneficial to us ? If we love him , he will love us again , and in his love there can be no lack , for they that seek him early shall finde him . He that loveth me ( saith Christ ) shall be loved of my Father , and I will love him , and manifest my self unto him . And again , If any man love me , he will keep my commandements , and my Father will love him ; and we will come unto him , and make our abode with him . Now this God hath not onely enough in himself to enable him unto all this , ( for he is the only wise and almighty God ) but he hath also enough to encline him thereunto , for he is the Father of mercies , and the God of all comfort . Yea , he hath enough to engage him ; for he is in covenant with us , and that covenant is under seal , that by two immutable things , in which it was impossible for God to lye , we might have strong consolation . 4. It will much enlarge our hearts in kindnesse and compassion to our brethren ; for because ( as the Psalmist saith ) our goodnesse cannot extend to God , it shall to the Saints that are in the earth . And surely he that loveth God , loveth him also that is begotten of God. And suc● love to the Saints is very profitable , 1. For the present ▪ for it is a good evidence that we are past from death to life , because we love the brethren . He that loveth not his brother abideth in death . 2. For the future ; it shall be remembred and rewarded at the last day : For Christ will say to such , In as much as ye did all this to one of these my Brethren , ye did it unto me . Come ye therefore ye blessed of my Father , inherit the Kingdome prepared for you from the foundation of the world . 5. The keeping of such a Journall , especially if we look often into it , and read it , over will be a notable means to encrease in us that self-abasement & abhorrency of spirit that is most acceptable in the sight of God. The more we look upon the loving kindness of the Lord , the more vile shall we be in our owne eyes . When I consider ( saith David ) the heavens , the work of thy fingers , the moon and the stars which thou hast ordained ; What is man that thou art mindsull of him , or the Son of man that thou visitest him ? Alas , man is not onely srail , as a creature , but filthy also as a sinner , yet the riches of Gods grace overlooks ●all ; so that God will bestow his thoughts upon him , and visit him . We may be very mindful of such as we do not , we cannot visit ; but God will do both . David in another place goes a step higher , What is man that thou takest knowledge of him , or the Son of man that thou makest account of him ? Man is like to vanity , his days are like a shadow that passeth away . Man is not worthy that God should cast an eye upon him , and make any account of him ▪ and yet the highest Lord will take knowledge of the lowest worm ; Majesty will make some reckoning of meanness . Oh! how will the serious survey of such a Journal abase the soul before the Lord ! When David did but tell Mephibosheth , what he would do for him , and he cryes out from the sense of his owne vilenesse , What is thy servant , that thou should look upon such a dead dog as I am ? A dog ; yea , a dead dog ; What more vile in the world ? But when God told David how he would build him an house , and set up his seed after him ; he replyes , Who am I , and What am I , that thou hast brought me hitherto ? And this was yet but a small thing in thy sight , O Lord ; but thou hast spok●n of thy servants house for a great while to come . If God be great and good in our eyes , we shall be little and vile in our owne sight . If God be high in our hearts , we shall be as low in our thoughts , as we are in our deserts . And this will be for our profit ; for if we be mean in our owne account , God will set his heart upon us , and magnifie us ; for as he resisteth the proud , so he giveth grace to the humble . 6. This Journal , with a survey of all the good things God hath bestowed on us , and continued to us , will much provoke us to thankfulnesse . They that have but heard much of Gods goodnesse , cannot be unthankfull . Indeed , they that were born deaf remain dumb ; they that could never hear , can never speak . They that could never hear the voyce of the Son of God , and live , are tongue tyed in his praises : But they that have heard of him by the ear , seen him by the eye , and every day taste of his bounty , their mouths will ever run over with thanksgiving . Now certainly the more thankfull any man is , the more successefull . As faith is the way to thankfulnesse , so thankfulnesse is the way to thrive . It is said that Aaron had on his robe round about a bell and a pomegranate ; the Bell signified thankfulnesse ; and the Pomegranate fruitfulnesse . He that offereth me prayse ( saith God ) glorifieth me ; and to him that ordereth his conversation aright , I will shew the salvation of God. I will not be in his debt , but work some great extraordinary deliverance for him Let the people praise thee , O God ; yea , let all the people praise thee ; ( saith the Psalmist ) Then shall the earth bring forth her increase , and God even our own God shall blesse us . Prayers get mercies , but praises keep them and enlarge them , with a blessing ; and a little blessed is better then the whole world enjoyed . 7. Such a course would very much help our faith . Every experiment of Gods former goodnesse is a strong prop for our faith for the future . When Moses went up to the Mount to pray for Israel , and against Amalek , he took the rod of God in his hand . And the reason certainly was , because by that rod God had done wonderful things for his people and against their enemies ; as by that he turned the waters into blood , by that he brought frogs and lice upon the land of Aegypt , by that he divided the waters of the Red Sea. And the very fight of that rod did encourage Moses to trust in God for the deliverance of his people , and the overthrow of their enemies ; and that from the experience of his former goodnesse . Now questionlesse the best way to be stored with such experiments , is to keep such a Journal or Diary by us : And who can read such an history , but must needs say , Why should not I trust to , and depend upon such a God at all times , and for all things ? First , I say , at all times ; for there is not prius & posterius in Deo ; first and last in God , as in man : He can do what he hath done , I am is his name . I have been young , and now am old , was the language of David , but not of David's God. Secondly , as at all times , so for all things ; for there is not majus & minus in Deo , not more and lesse in God , he can do what he will do ; he can pardon all sins as well as one , supply all wants as well as one , subdue all our enemies as easily as one . I cannot do as I have done , is the voyce of the creature , not of the Creator . See how Jacob reasons from experience , when he blessed Joseph's Son. The God which fed me all my life long unto this day ; The Angell which redeemed me from all evill , blesse the lads . Now is not faith a profitable grace ? Faith is the greatest gather-good in the world : What need he care , why should he fear , what can he want , that is rich in faith ? For rich in faith , and rich in God , and he that enjoyes God , shall inherit all things . By this faith strengthened , and by so many experiments thus enlarged , he may erect a monument , and say , Hitherto the Lord hath holpen me . And thereupon look up into heaven , and thus admire at the large allowance that is provided for him there , with the Psalmist ; How great is thy goodnesse , O Lord , which thou hast laid up for those that fear thee ! If my friend will give me such entertainmentat an Inne by the way , how welcome will he make me when I come to his house ? If earth be such , what is heaven ? If my comfort in a cottage be so great , what are the joys of those everlasting habitations , not made with hands , but eternall in the heavens , where I shall have glory with a double hyberbole , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an exceeding weight of glory . Oh! that our treasure were laid up in heaven , that our conversation were in heaven , from whence we look for the Saviour , the Lord Jesus Christ ; who shall change our vile bodies , that they may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things unto himself . Heaven wil make us amends for all , but Jesus Christ is better then heaven . Jacob's Sons met with hard measure whilest they travelled into Aegypt for food ; but I am Joseph your Brother , and Governour of all Aegypt , did abundantly recompense them for all their trouble . After all our sorrows and sufferings in this vale of tears ; Fear not , it is I. All power is given unto me ; your Captain , your Brother , your Head will satisfie abundantly . Paul had a desire to depart , and to be with Christ ; which is far better . Riches are good , but Learning is better ; Learning is good , but Grace is better ; Grace is good , but Glory in heaven is better ; Heaven is good , but Christ is far better . A picture of the globe of the whole earth , set out with all the brave things that Sea and Land can afford , with this sentence encircling it round , To be with Christ is far better , is a Christians embleme . Indeed Jesus Christ is a Christians heaven ; in whose presence there is fulness of joy , and at whose right hand there are pleasures for evermore . Whither he bring us , who hath so dearly bought us ; to whom with the Father , and the Holy Ghost , be given by us and all his Saints , all honor and glory , now and for evermo●e , Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianus gratulabundus . Thankfulnes A way to thriue Exod : 28. 34. FINIS . The Contents : CHAP. I. The Preface , wherein an entrance is made to the words , and the duty of a Journall or Diary is propounded . pag. 1 To forget Gods mercies a provoking sin . 2 God is very gracious in affording means for the helping of our memories . 5 CHAP. II. The matter whereof a Journall or Diary is compounded , and first Nationall and publick . 14 1. Take notice what Governours have ruled over us . Ibid. 2. What Religion was by such countenanced . 16 3. How variable the condition of the Times have been . 19 4. What remarkable judgemints God hath inflicted upon notorious offenders . 22 5. What the Nationall sin for the present generation may be : It 's good to know that . 25 Some times have been more notorious for Drunkennesse . 26 Some for Swearing . 27 Some for Pride and Ambition . 28 Our generation ( as some think ) most guilty of Contention . 30 Some think , Hypotrisie . 33 Some think , Apostasie . Ibid. En●●ity against the Kingly government of Christ in his Church is the sin of this age . 39 CHAP. III. What personall and private passages of Providence those are which ought to be recorded in our Journall or Diary . 48 1. Keep an account of our conversion . Ib. 2. Of all divine assistance , either for the doing of that which is required , or the bearing of such evils as are inflicted . 51 3. All deliverances from dangers . 55 4. All the men and means God hath used for our good . 58 5. All the returns of our prayers . 62 CHAP. IV. The manner how a Journall or Diary is to be used , and first what is to be done by way of observation . 66 1. Labour to see and observe God in all things . 66 2. Labour to see and observe all things in God. 70 3. Observe the wayes and means by which all good things are conveyed to us . 74 1. By Christ savingly . 75 2. By the promise certainly . 79 3. By the creatures sensibly . 85 Wherein observe Gods wisdome in the choyce : 1. Of the instruments that are used . 86 2. Of the the time . 89 3. Of the measure . 93 In all which hold fast these three conclusions : 1. Where God sees any fit to use more , he can afford more . 98 2. That it is a mercy when our mindes are conformable to our means . 99 3. That God hath many wayes to throw these things in to us , and as many to take them from us . 100 CHAP. V. The manner how a Journall or Diary is to be used , according to the rules of Practise . 102 1. Look often upon the Journal , and read it over . Ibid. 2. Cast up all your wants . 105 3. Reckon how many ways those wants are supplyed with other comforts . 107 4. Take great notice of the peculiar excellency of all Gods dispensations towards you , above the world . 109 5. Take heed that the want of some comfort do not rob you of all other . 114 6. Reckon much upon what you may want . 115 7. Study much the vanity of all Creature-comforts . 118 8. Be very moderate in the use of these things . 122 9. Trust not too far , depend not too much upon men . 124 CHAP. VI. More rules of the same kinde , that concern our practice . 128 10. Ask your own hearts 3 Questions . Ib. 1. What honor do I bring to God for all this . Ibid. 2. What good do I to my neighbor . 131 3. What good do I reap by all for my self . 137 11. Labour to be thankfull for all . 140 1. Especially for Jesus Christ . 141 2. For afflictions . 142 3. For preservation from scandals . 144 4. For heaven . 146 12. Declare to others what God hath done for you , to provoke them to blesse God with you and for you . 148 CHAP. VII . An use of Exhortation , wherein Christians are perswaded to keep such a Journall or Diary . 150 Directions to further this work . 151 1. Often remember your sinful estate . 152 2. Remember your low & poor estate . 155 3. Labour to understand every mercy aright . 156 4. Take notice of the actings of God , whilest they are new . 158 5. Love the Lord for his goodness . 161 CHAP. VIII . Arguments propounded that may provoke Christians to keep such a Journall . 164 1. Ab excellenti , It is an excellent duty . Ibid. 2. Ab aequo , It is very just and equal . 167 3. A necessario , It is very necessary . 170 1. In regard of the badnesse of our memories . Ibid. 2. To prevent the great sin of unthankfulnesse . 171 3. To prevent the great danger of forgetfulnesse . 172 4. Ab utili , It is a profitable course , and that in 7 regards . 174 1. It would be an excellent way to perpetuate the memoriall of some , and promote the good of others . 175 2. It would bring us into great acquaintance with God. 176 3. It would much enlarge our hearts with love to our God. 177 4. It would enlarge our hearts with kindnesse and compassion to our Brethren . 178 5. It would much encrease in us selfabasement of heart . 179 6. It would provoke us to thankfulnesse . 180 7. It would very much help our faith . 181 Notes, typically marginal, from the original text Notes for div A27153-e450 Rom 4. 20. Mark 5. 34. Heb. 11. 29 , 30. Mat. 8. 13. Mat. 15. 28. Prov. 12. 26 Joh. 1. 12. Rom. 8. 17. Joh. 1. 16. Mark 2. 5. Luk. 15 22. Gen. 45 25 , 26. Psal . 74. 14. Gen. 32. 10 , 11. 1 Sam. 17. 36. 2 Tim. 4. 7 , 18. Ephes . 3. 8. Notes for div A27153-e1260 Mark 4. 24. Luk. 8. 18. 1 Tim. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vid. marg . Isa . 7. 16. Prosp . de ingratis — ●ongenitae in Christo gentis mihi castus ah alto . Insinuatus amor proprias excedere vires Me jubct . Psal . 55. 13 , 14. 2 King. 3. 11. Chap. 2. 15. Deut. 33. 24. Job 12. 5. Neh. 11. 17. & 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 7. 12. Josh 22. 34. Os Diaboli , Irenaeus . Neh. 9. 5. Vrsin . Catech . Ecclus. 23. 11 , 12. Job 36. 27. Ascensus gratiarum descensus gratiae . Psal . 116. 7. rests . Hebr. Prov. 25. 11. Heb. Ps . 119. 126 , 127. Allusion to the Authors name Bedle , an officer of a Court , a Bailiffe errant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. Minshewes Dictionary . Dr. Cowels Interpreter . Mr. Greenhams works folio p. 3. B. Andrews Ca●ech . fol. referring to L●v. 7. 15. Dr. Gouge . Valer. Maxim . l. 2. c. 1. 2 Tim. 3. Luk. 6. 35. Ingrato quod denatur deperd●ur . Sen●● . Ingratitudo ●eneficiorum perditio . V●ntusureus & siccans , &c. Bernard ●n Cantic . Serm. 5● . Job 36. 9. Psal . 28. 5. Ambulandum est praeceptis per viam Regiam . B. Andrews Catech . f●l . p. 91. Psal . 40. 5. & 71. 15. 94. Qui timet esse bonus non timet esse malus . Mal. 3. 16. Neh. 13. 2. Verba vivenda , non legenda . Aug. Fgidius Abbot of Norimberg , Boni Catholici sunt qui & fidem integram sequn●ur & bones mores . Dan. 8. 13. marg . Notes for div A27153-e3040 Diarium . I●inerariu● . Notes for div A27153-e3750 Psal . 107. 6 , 8. ●●a . 78. 40 , 42. Deut. 4. 9. & 6. 12. Psal . 78. 1● , 4● . & 106. 7 ▪ 1● ▪ 21. Mat. 16 8 , ● , 1● . Luk. 17. 17. Isa . 17. 10 , 11. Ex● . 1 ▪ 33. Jo●h . 4. ● , 9. Numb . 15. 38 , 39. Exod. 13. 3. Luk. 1. 74. 1 Cor. 11. 24 , 26. Psa . 78 ▪ 5 , 6. Exo. 17. 14. Psa . 78. 38 , 39. Doct. Psa . 1● . titl . Exod. 14. ● . Psal . 8. 3. Isa . 53. 1. Eph. 6. 12. ● Tim. 3. 12. Exo. 12. 38. Notes for div A27153-e5480 1 King. 12. 30. 2 Chr. 31. ● . 1 Sam. 16. 1● . Ezr. 3. 3. 4 ▪ 10. Nehem. 3. Matt ▪ 6. 33. Ioh. 8. 21. 2 Chr. 17. 8. Judg. 9 ▪ 4. & 3. 15. & 5. 31. 1 Kin. 4 2● . 2 Chro. 13. 17 ▪ Act. 8. 1. & 9. 31. Psal . 37. 37. Numb . 23. 10. Psal . 37. 38. Psal . 52. 5 , 6 , 7. Prov. 23 33. Mat. 12. 34. Num. 16. 9. 1 Ki. 11. 26. Lam. 5. 8. Judg. 9 15. Pro. 18. 1● . Act. 15. 39. Jer. 32. Job . 17. ● Ki. 10. 16. 1 Ki. 12. 13. Isa . 11. 9. Ezek. 47. 2 Ki● . 10 8. Tit. 1. ●lt . Aug. in P●● . 30. Jude v. 12. Heb. 10. 38. 1 Ki. 20. 24. Jer. 18. 1● . Exod 4. 24 , 26. Notes for div A27153-e9460 Act. 22. 6 , 7. 1 Tim. 1. 13 , 14. Joh. 9. 25. Psa 87. 5 , 6 ▪ Phil , 10. Rom. 16. 〈◊〉 Exod. 13. 3. Gen. 21. 7. 1 Tim. 1. 1● ▪ Isa . ● . 3. Isa . 40. 29. ● Sam. 17. Exod. 3. 11 , 13. & 4. 10 , 13. & 5. 22. & 6. 12 , 30. ● Tim. 4 7. 1 Tim. 4. 16 , 17. Gen. 39. 8 , 9. 2 Sam. 16. 7 , ● , 11 , 12. 2 Pet. 2. 9. 1 Sam. 17. Psal . 127. 1. Gen. 7. 16. Joh. 8. 59. Prov. 4 3 , 4. & 31. 1 , 2 , 3. 2 Tim. 1. 16 , 17. Zach. 4. 10. 1 King. 17. 6 , 9. Deut. 9. 18. 19. ● 10. 10. 1 Sam. 1. 27. 〈◊〉 2. 8. Joh. 11. 4● . Heb. 5. 7. Eph. 3. 20. Prov. 23. 4. Act. 14. 17. sal . 23. 5. Gen. 18. 33. Gen. 21. 16 , 17. Psal . 85. 8. Notes for div A27153-e12230 Kin ▪ ● ▪ 14. Gen. 31. ● . & 33. 10 , 11 ▪ & 28. 16. Est . 5. 11. 1 Sam. 17. 37. 2 Cor. 1. 3. Psal . 84. 11. Psal . 18. 2. & 41. 3. Rev. 21. 7. 1 Sam. 30. 6. Hab. 3. 17 , 18 , Mic. 7. 1 , 2. 3 , 4 , 5 , 7. 2 Cor. 6. 10. Jer. 9. 23. Ps . 144. 15. Rom. 8. 32. 1 Cor. 3. 21 , 22. Gen. 34. 23. Gen. 1. Job . 1. 2 Sam. 19. 30. 1 Sam. 5. 4. Act. 28. 3. ● Sam. 12. 30. Phil. 4. 15. ●st . 6. 8. Josh . 23 14. 2 King. 9. 25 , 36. Heb. 13. 4. Exod. 20. 7. Psa . 1●9 . 65. 2 Chr. 4. 10. Jonah 1. 3. Luk. 1. 54 , 55 , 69 , 70 , 71. Psal . 84. 11. Prov. 20. 7. 1 Tim. 4. 8. Ioh. 21. 15. 2 Cor. 6. 17. 1 Cor 7. 1. Pro. 28. 13. Act. 9. 6. Col. 3. 16. Josh . 1. 5. Heb. 13. 5. Psal . 84 11. Psal . 18. 2. & 119. 94. Gen. 45. 19 , 20. Rom. 5. 10. Psal . 50. 10. ● . 95. 4. Gen. 50. 20. ● Sam. 16. 13. 1 Sam. 17. 33. Exod. 18. Judg. 7. 7. Exo. 11. 13. Jer. 38. 6 , 7. Jerem. 32. 3 , 39 , 11. 1 Sam 14. 6. Gen. 2. 5 , 20. Gal. 4. 4. ● Exo. 12. 41. Matt. 14. 29. P. a. 107. 29. Mar. 5. 41. Luk. 7. 14. Joh. 11. 39. 2 Sam. 16. 22. Prov. 5. 14. Ezek. 37. 2. 10. Psal . 123. 2. Act. 1. 7 ▪ Lam. 3. 26. 1 Kin. 10. 8. Prov. 3. 17. Jer. 30. 18. Psal . 27. 13 , 14. Psal . 37. 16. Gen. 48. 18. Ps . 73. 3 , 14. 1 Sam. 17. 39. 1 K● . 21. 13 ▪ Act. 3. 6. Matt. 4. 9. Jerem. 52. 2 Sam. 12. 7 , 8. Cen. 23. 15. Gen. 48. 11. Phil. 4. 12. Eccl. 5. 10. ●ob 42. 12. Job 5. 6. Psal . 75. 6 , 7. Notes for div A27153-e17320 Gen. 32. 10. D●●t . 26. 5 , 6 , 7 , 8 , 9. Est . 6. 1 , 2. Gen. 2. 17. Josh . 1. 1 , 2 , 7 , 13 , 15. Deut. 3. 25. Mar. 10. 21. 2 Sam. 16. 12. Gen. 2. 16. Deut. 34. 6. Est . 5. 11. Ps . 127. 4 , 5. Deut. 33. 24 , 25. Gen. 49. 20. Heb. 12. 7. 1 Tim. 4. 10. 2 Cor. 11. 22 , 23. Gen. 43. 34. & 45. 2. 1 Tim. 4. 10. Mar. 16. 15 , 16. Rom 8. 29 , 30. Joh. 17. 9. Psal . 37. 16. Gen. 26. 12. Gen. 4. 12. Psal . 17. 14 , 15. Matth. 5. 6. Psa . 106. 15. Ier. 31. 34. Jam. 5. 11. 1 Joh. 3. 12. Gal. 4. 29. Heb. 12. 16. 2 Pet. 2. 15. Jude v. 11. Jer. 50. 20. 1 Kin. 2. 14. Est . 5. 13. Gen. 30. 1. & 15. 12. Act. 25. 23. ●st . 7. 10. 1 Ki. 18. 38. Dan. 4. 30 , 31 , 32. Matt. ●4 . 2. Eccles . 1. 2. Psal . 46. 1. Gen. 28. 15. 1 Cor. 7. 31. Psal . 90. 2. 1 Joh. 1. 5. Psa . 117. 57. 2 Ki 7. 6 ▪ 7. Eccles . 1. 2. Cant. 5. 10 , 16. Jon. 4. 6 , 8. Col. 3. 2. Isa . 2. 22. Psal 39. 5. Phil. 3. 2. Mat. 10. 17. Psal . 49. 16. & 62. 9. Isa . 40. 15 , 17. Mica . 7. 4 , 5 , 6. 2 Ki. 18. 20 ▪ Matth. 16. 22. Gal. 2. 12 , 13 , 14. Notes for div A27153-e20680 Est . 6. 3. Act. 27. 23. 1 Sam. 25. 21. 2 Kin. 4. 13. 1 Sam. 1. 27 , 28. Mat. 5. 47. Isa . 38. 3. Neh. 13. 14. Gal. 6. 10. Rom. 12. 26 & 8. 9. 1 Sam. 18. 4. Joh. 15. 12. Jer. 38. 11. Mat. 16. 23. Gen. 44. 33. Jon. 1. 12. 1 Cor. 6. 17. Luk. 12. 33. Eph. 4. 28. Pro. 28. 27. ● Cor. 9. 6. Prov. 9. 12. Phil. 3. 13. Luk. 2. 52. Judg. 8. 16. Psal . 94. 12. Mic. 6. 9 ▪ 1 Joh. 5. 13. Rom. 1. 8. 1 Thess . 5. 18. 1 Cor. 5. 2. Isa . 53. 5. Rev. 3. 21. Gen. 47. 9. 1 Pet. 1. 6. Hos . 5. 15. Job 1. 21. Heb. 11. 25. Gen. 39. 9. Neh. 6. 11 ▪ Judg. 11. 34 , 35. 1 Sam. 25. 32 , 33 , 34. Gen. 39. 10. Mat. 25. 21 ▪ Luk. 16. 24 , 28. Psal . 40. 10. Ps . 105. 2 & 66. 16. Ex. 18. 8 , 10. Mar. 5. 19. Psal . 148. 1 , 2 , 3. Notes for div A27153-e23280 Psa . 119. 96. Prov. 30. 8. Deut. 9. 7. ●phes . 2. 11 , 12. Eze. 20. 43. Act. 26. 9 , 10 , 11. 1 Cor. 15. 10. 1 Tim. 1. 13 , v. 15. ●●n . 42. 21. Philem. 15. Deut. 5. 15. & 26. 5 , 6. Gen. 32. 10. 1 Pet. 5. 5. Isa . 61. 3 ▪ Col. 2. 7. Psal . 106. 7. Deut. 29. 2 , 3 , 4. Matt. 16. 9 , 10. Deut. 9. 3 , 6. 1 Sam. 12. 24. Hos . 2. 15. Exod ▪ 15. 1. Jer. 2. 2. Gen. 14. 19 , 22. Exod. 3. 6. Exod. 20. 2. Jer. 16. 14 , 15. & 23. 7 , 8. 2 Cor. ●1 . 3. Eph. 1. 3. Psal 31. 23. Deut. 10. 12. Gal. 5. 6. 1 Sam. 18. 1. & 19. 2. & 20. 4. Act. 9. 6 ▪ Notes for div A27153-e25000 ● . Ab excellenti . Rev. 2. 17. Act. 27. per tot . Joh. 2. 11. & 4 54. 1 Sam 2. 27 , 28. 1 Sam. 15. 17. 2 Sam. 12. 7 , 8. Amos 4. 6 , 7 , 8 , 9 , 10 , 11 , 12. 2. Ab ●que . Gen. 8. 1. & 19. 29. & 30. 31. 1 Sam. 1. 9. Gen. 8. 1. Jonah 4. 10 , 11. ●sa . 49. 15 , 16. Jor. 2. 2. Gen. 18. 12. 1 Pet. 3. 6. Psal . 56. 8. Mal. 3. 16 , 17. Act. 10. 4. Gen. 40. 14 , 23. Rev● 20. 〈◊〉 Matt. 25. 35. 3. A necessario . Gen. 33. 1. & 25. 29. & 41. 9. Psal . 40. 5. Psal . 9. 17. & 10. 4. & 50. 16 , 17 , 22. Eccles . 9. 14 , 15. Psal . 50. 22. Act. 1● . ●3 . 4. Abutili . Ps . 107. 43. 1 Tim 6. 17. Jam. 1. 17. Rom. 11. 29. 1 Joh. 4. 19 Psal . 91. 14. Prov. 8. 17. Joh. 14. 21 , 23. 2 Cor. 1. 3. Heb. 6. 17 , 18. Psal . 16. 2 , 3. 1 Joh. 3. 14. M●tt . 25. 34 , 40. Ps . 8. 3 , 4. & 144 3 , 4. 2 Sam. 9. 7 , 8. & 7. 18 , 19. 1 Pet. 5. 5. Exo. 18. 34. Psa . 50. ●3 . & 67. 5 , 6. Exod. 17 9. & 7. 20. & 5. 17. & 14. 1● . Psal . 37. 25. Gen. 4● . 1● , 16. Rev. 21. 7. Sam. 7. 12. Psal . 31. 20. 1 Cor. 4. 17. Phil 3. 10 , 21. Gen. 45. 3. Phil. 1. 23. Psal . 16. ●ls . 
A39680	----	Sacramental meditations upon divers select places of scripture wherein believers are assisted in preparing their hearts, and exciting their affections and graces, when they draw nigh to God in that most awful and solemn ordinance of the Lords Supper / by Jo. Flavel ... Flavel, John, 1630?-1691. 1679 Approx. 250 KB of XML-encoded text transcribed from 123 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A39680 Wing F1183 ESTC R6003 12581275 ocm 12581275 63762 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39680) Transcribed from: (Early English Books Online ; image set 63762) Images scanned from microfilm: (Early English books, 1641-1700 ; 960:23) Sacramental meditations upon divers select places of scripture wherein believers are assisted in preparing their hearts, and exciting their affections and graces, when they draw nigh to God in that most awful and solemn ordinance of the Lords Supper / by Jo. Flavel ... Flavel, John, 1630?-1691. [10], 221, [4] p. Printed for Jacob Sampson ..., London : 1679. Reproduction of original in Union Theological Seminary Library, New York. Errata: p. [4] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lord's Supper. Devotional exercises. 2002-11 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion SACRAMENTAL MEDITATIONS Upon divers select places OF SCRIPTURE WHEREIN Believers are assisted in preparing their hearts , and exciting their affections and graces , when they draw nigh to God in that most awful and solemn Ordinance of the Lords Supper . By Jo. FLAVEL , Minister of Christ in DEVON . Cant. 4. 16. Awake , O North wind , and come thou South , blow upon my Garden , that the spices thereof may flow out . Let my Beloved come into his Garden and eat his pleasant fruit . London , Printed for Jacob Sampson next door to the Wonder Tavern in Ludgate-street , 1679. THE EPISTLE TO THE READER . Christian Reader , CHrist may be said to be Crucified three ways ; by the Jews actually , in the Sacrament Declaratively , and by Unbelievers at his Table Interpretatively . Among sins , Blood-guiltiness is reckoned one of the most heinous , and of all Blood-guiltiness to be guilty of the Blood of Christ , is a sin of the deepest guilt , and will be avenged with the most dreadful punishment , 1 Cor. 11. 27 , 29. If Vengeance be taken sevenfold on him that Slew Cain , what Vengeance shall be taken on him that Crucifies afresh the Lord of glory ? The heaviest blow of Divine Justice is still ready to avenge the Abuse of the best mercy . What can the heart of man concei●…e more solemn , more sacred , or more deeply affective than the representation of the greatest love of the Father , and the most grievous passions of the Son ? What sin can be more provoking to God , than the slight and contempt of those most awful mysteries ? and what punishment can be more terrible , than for such a wretched soul to eat and drink Damnation to it self ? Melancthon records a very dreadful example of God's righteous Judgment upon a Company of Prophane wretches , who in a Tragedy intended to act the death of Christ upon the Cross. He that acted the Soldiers part , instead of piercing with his Spear a Bladder full of blood hid under the Garment , wounded him to death that was upon the Cross ; who falling down , killed him , who ( in a disguise ) acted the part of the Woman that stood wailing under the Cross. His Brother who was first slain , slew the Murderer , who acted the Soldiers part ; and for staying him , was himself hanged by order of Justice . Thus did the Vengeance of God speedily overtake them , and hang'd them up in Chains , for a warning to all that should ever dare to dally with the great and jealous God. These are terrible strokes , and yet not so terrible as those which are more ordinarily , but less sensibly inflicted upon the inner man for the Abuse of this Ordinance . To prevent these Judgments , and obtain those blessings which come through this Ordinance , great regard must be had to two things , viz. 1. The Inbeing of true Grace . 2. The Activity of true Grace . 1. Examine thy self Reader , whether there be any gracious principle planted in thy soul , whereby thou art alive indeed unto God. It was an ancient abuse of the Sacrament ( condemned and cast out by the Carthaginian Council ) to give it unto dead men . Dead souls can have no Communion with the living God ; no more benefit from this Table , than the Emperors Guests had from his Table , where Loaves of Gold were set before them to eat . There is more than a shew of grace in the Sacrament ; it hath not only the visible sign , but the spiritual grace also which it represents . See that there be more than a shew and visible sign of grace also in thy soul , when thou comest nigh to the Lord in that Ordinance . See to the exercise and activity , as well as to the truth and sincerity of thy grace . Even a Believer himself doth not eat and drink worthily , unless the grace that is in him be excited and exercised at this Ordinance . It is not Faith inhereing , but Faith realizing , applying and powerfully working . It is not a disposition to humiliation for sin , but the actual thawing and melting of the heart for sin , whilst thou lookest on him whom thou hast pierced , and mournest for him , as one that mourneth for his only Son , for his First-born . Nor is it a disposition or principal of love to Christ that is only required , but the stirring up of that fire of love , the exciting of it into a vehement flame . I know the excitations and exercises of grace are attended with great difficulties . They are not things within our command , and at our beck . O! 't is hard 't is hard indeed , Reader , even after God hath taken the heart of stone out of thee , and given thee an heart of flesh , to mourn actually for sin , even when so great an occasion and call is given thee to that work at the Lords Table ; for the same power is requisite to excite the act that was required to plant the habit . Gratia gratiam postulat . However , the duty is thine , though the power be Gods ; why else are his people blamed , because they stirred not up themselves to take hold of him ? Isa. 64. 7. To assist thee in this work , some help is offered in the following Meditations . 'T is true , it is not the reading of the best Meditations another can prepare for thee , that will alter the temper of thy heart , except the Spirit of God concur with these truths , and bless them to thy soul : But yet these helps must not be slighted , because they are not self-sufficient . Man lives not by Bread alone , but by every word that proceedeth out of the mouth of God ; yet it were a fond Vanity and Sin for any man upon that ground to cast away Bread , and expect to live by a miracle without it . We must lift up our hearts to God for a Blessing , and then eat ; do the same here , first pray , then read , and the Lord quicken thee by it for duty . There are two things of special concernment to the Reader , when thou art to address thy self to any solemn duty , especially such as this : 1. Prepare for thy duty diligently . 2. Rely not upon thy preparations . First : Prepare with all diligence for thy duty ; take pains with thy dull heart , cleanse thy polluted heart ; compose thy vain heart ; remember how great a presence thou art approaching . If Augustus thus reproved one that entertained him without sutable preparation , saying , I did not think we had been so familiar ; much more may thy God reprove thee for thy careless neglect of due preparation for him . Secondly : But yet take heed on the other side , that thou rely not upon thy best preparations . It is an ingenious and true note of Luther , speaking to this very point of preparation for the Sacrament ; never are men more unfit , than when they think themselves most fit , and best prepared for their duty ; never more fit , than when most humbled and ashamed in the sense of their own unfitness . That the blessing of God , and the breathings of his good Spirit , may accompany these poor labours to tby soul , is the hearts desire of Thy Servant in Christ , JOHN FLAVEL . SACRAMENTAL MEDITATIONS , &c. The First Meditation UPON Psal. 89. 7. God is greatly to be feared in the Assembly of his Saints , and to be had in Reverence of all that āre about him . THERE are special Seasons wherein the Saints approach near unto God in this Life , and wherein the Lord comes near unto them . It pleaseth the Majesty of Heaven sometimes to admit poor Worms of the Earth to such sensible and sweet perceptions of himself , as are found above all expressions , and seems to be a transient glance upon that glory , which glorified eyes more steadily behold above , Believing we rejoyce with joy unspeakable , and full of glory , or glorified joy , as it is , 1 Pet. 1. 8. And yet how sweet and excellent soever these foretasts of Heaven are , Heaven it self will be an unspeakable surprize to the Saints , when they shall come thither . Now among all those Ordinances , wherein the Blessed God manifests himself to the Children of Men , none are found to set forth more of the joy of his Presence , than that of the Lords Supper : At that blessed Table are such sensible embraces betwixt Christ and Believers , as do afford a delight and solace beyond the joy of the whole Earth . And where such special manifestations of God are , suitable dispositions and preparations should be found on our part to meet the Lord. And certainly , we shall find reason enough for it , if we well consider the importance of this Scripture before us , God is greatly to be feared in the Assembly of his Saints , and to be had in Reverence of all that are round about him ; wherein we have The 1. Object 2. Subject 3. Mode of divine Worship . First , The Object of Worship , God ; God is to be feared : In all divine Worship Men and Angels have to do with God. All things ( saith the Apostle ) are open and naked to the eyes of him , with whom we have to do , Heb. 4. 13. with whom we have speech or business . So it may be sensed , when we Worship , we draw nigh to God , and that about the greatest concerns and weightiest business in the world . Secondly , The Subject , or the Persons that approach unto God in his worship , his Saints , and all that are about him . By Saints , many Interpreters do in this place understand the Angels , called Saints from the purity and holiness of their Nature ; and so make the next clause exegetical of this . Those that before were call'd Saints in respect of their Nature , are in the next words said to be such as are round about him ; his Satellites , Attendants , or those that stand as Servants about him , to do his pleasure where they are described by their Office ; and both these seem to be grounded upon the precedent Verses . Who in the Heaven can be compared to the Lord ? Who among the Sons of the Mighty ( or of God ) so the Angels are call'd , Job 1. 6. can be likened to the Lord ? And though it be true , that the Angels worship and serve the Lord with greatest reverence and dread ( for these are his nigh Ones , or such as are round about him ) yet there is no necessity to limit this Scripture so narrowly , by excluding the people of God on Earth ; they also are his Saints , and more frequently so stiled , though they be Saints of a lower Class and Order ; and they also are round about him as well as the Angels , and when they worship him , he is in the midst of them , Matth. 18. 20. and the place where they Assemble to worship , is call'd the place of his Feet , Isa. 60. 13. But if we find not the Saints on Earth in the direct and immediate sense of this Text , yet we must needs meet them in the rebound and consequence : For if Creatures so much above us as the Angels , do perform their Service , and pay their Homage to the highest Majesty with so much fear and reverence , shall not inferiour Creatures , the poor Worms of the Earth , tremble at his presence ? And this brings us to the third thing . Namely , the Mode , or manner in which the Worship of God is to be performed , viz. With great fear and reverence . God is greatly to be feared ; Piscator Translates it Vehementer formidandus , to be vehemently feared ; and opposes it to that formal , careless , trifling , vain spirit , which too often is found in those that approach the Lord in the duties of his Worship . The Observation from hence will be this . Observation . That the greatest composedness and seriousness of spirit is due to God , from all those that draw nigh unto him in his Worship . And this is no more than what the Lord expresly requires at our hands , Levit. 10. 3. I will be Sanctified in them that come nigh unto me : So Heb. 12. 28. Let us have Grace , whereby we may serve God acceptably , with reverence and Godly fear , for our God is a Consuming fire . And as this disposition and temper of spirit is due to every act and part of Gods Worship , so ( to accommodate this general to our particular occasion ) it is especially due to this great and solemn Ordinance of the Lords Supper . It is the Observation of the Casuists , that Sacramentum & mortis articulus aequiparantur , the Sacrament of the Lords Supper , and the very point of death require equal seriousness ; a mans spirit should be as deeply solemn and composed at the Lords Table , as upon a Dead-bed : We should go to that Ordinance , as if we were then going into another world . The Primitive Christians used to sit up whole Nights in Meditation and Prayer , before their participation of the Lords Supper ; and these Nights were call'd Vigiliae , their Watches . Such was the Reverence the Saints had for this Ordinance ( which they usually call d mysterium tremendum , a tremendous Mystery ) that they would not give sleep to their eyes , or slumber to their eye-lids , when so great and solemn a day drew near . And that all this solemn preparation is no more than needs , will convincingly appear to us upon the following grounds and reasons . First , From the solemn nature and ends of this Ordinance ; for what is the express design and use of it , but a lively representation of the Lords death , 1 Cor. 11. 26. As often as ye eat this Bread , and drink this Cup , ye do shew the Lords death till he come . Jesus Christ is therein set forth Crucified before us , and not to make a bare representation of it to us , as a thing wherein we have no personal interest or concernment , but to represent his death lively , and seal our title to it firmly : This is my body which is broken for you , ver . 24. Now which of these is to be attended with a dead , careless , and slight spirit ? Is 't the representation of Christs death ? God forbid . O , if there be any subject of Meditation in the world able to drink up the very spirits of a man , this is it . The Sun fainted , the Heavens mourn'd in black , the very Rocks rent in pieces when this Tragedy was acted ; and shall our hearts be more senseless and obdurate than they at the representation of it ? But loe , here is more than a representation ; Christ is set forth in this Ordinance as Crucified for you , as suffering and enduring all this in your room and stead : Now , Suppose , Reader , thy self to be justly Condemned to the torture of the Rack , or Strappado ; and that thy Father , Brother , or dearest Friend preferring thy life to his own , would become thy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ransomer , by undergoing the torment for thee ; and all that is left for thee to suffer , were only by way of Sympathy with him ? Suppose now thy self standing by that Engine of Torture , and beholding the members of thy dear Friend distorted , and all out of joynt , hearing the doleful groans extorted by the extremity of anguish ; and under all these torments , still maintaining a constant love to thee , not once repenting his torments ▪ for thee ; couldst thou stand there with dry eyes ? could thy heart be unaffected and stupid at such a sight ? Write him rather a Beast , a Stone , than a Man , that could do so . But this is not all : The Believers interest in Christ is Sealed , as well as the sufferings of Christ represented in this Ordinance . And is a Sealed Interest in Christ , so cheap or common a thing , as that it should not engage , yea , swallow up all the powers of thy soul ! O what is this ! What is this ? The Seal of God set to the Soul of a poor Sinner , to confirm and ratifie its title to the Person of Christ , and the inestimable treasures of his Blood ! Surely as the Sealing up of a man to Damnation , is the sum of all misery , and that poor Creature that is so Sealed hath cause enough to mourn and wail to Eternity : So the sealing up of a soul to Salvation , is the sum of all mercy and happiness ; and the Soul that is so sealed , hath cause enough to lie at the feet of God , over-whelmed with the sense of so invaluable a mercy . Secondly : As the nature and ends of the Ordinance call for the greatest composedness of spirit , so the danger of unworthy receiving should work our hearts to the most serious frames : For if a man be here without his Wedding-garment , if he eat and drink unworthily , it is at the greatest peril of his soul that he doth so , 1 Cor. 11. 27. Wherefore whosoever shall eat this Bread , and drink this Cup of the Lord unworthily , shall be guilty of the Body and Blood of the Lord. To prophane and undervalue that Body and Blood of the Lord , is a sin above measure sinful , and the punishments of such sins will be most dreadful ; for still , the more excellent the Blessings are that come by any Ordinance , the more dreadful the Curses are that avenge the abuse of such mercies . How soon may a man draw fearful guilt upon his soul , and dreadful judgments upon his body , by an heedless management of such sacred mysteries ! For this cause many are weak and fickly among you , and many sleep , ver . 30. It is a most weighty Note that a worthy Pen sets upon this Scripture ; they discerned not the Body of his Son Jesus Christ in his Ordinances ; but instead of that holy , reverend , and deep-dyed behaviour which was due to it , both from their inner and outward man , as being a Creature of the highest and deepest Sanctification that ever God Sanctified ; Sanctified not only to a more excellent and glorious condition , but also to many ends and purposes , of far higher and dearer concernment , both for the glory of God , and benefit of men themselves , than all other Creatures whatsoever , whether in Heaven or Earth : they handled and dealt by it in both kinds , as if it had been a common or unsanctified thing : Thus they discerned not the Lords Body . And as they discerned not his Body , so neither did God ( in some sense ) discern theirs ; but in those sore Strokes , and heavy Judgments which he inflicted on them , had them in no other regard or consideration , than as if they had been the bodies of his Enemies , the bodies of wicked and sinful men . Thus drawing the model and plat-form of their punishment ( as usually he doth ) from the structure and proportion of their sin . Thus the Just and Righteous God builds up the breaches that we make upon the honour belonging to the body of his Son , with the ruins of that honour which he had given unto ours , in health , strength , life , and many other outward comforts and supports . O then what need is there of a most awful and composed spirit , when we approach the Lord in this Ordinance ! Thirdly : As the danger of unworthy receiving should compose us to the greatest seriousness , so the remembrance of that frame and temper Christs spirit was in , when he actually suffered those things for us , should compose our spirits into a frame more suitable and agreeable to his ; when we see his death , as it were , acted over again before our eyes , was his heart roving and wandering in that day ? Did he not sense and mind the work he was going about ? Was his heart like thine , stupid and unaffected with these things ? Look but upon that Text , Luke 22. 44. and you shall see whether it were so or no. It 's said ( when this Tragedy drew nigh , and his Enemies were ready to seize him in the Garden ) That being in an Agony , he prayed more earnestly , and his sweat was , as it were , great drops of Blood falling down to the ground : And Matth. 26. 38. he saith , My soul is exceeding sorrowful , even unto death . His soul was full of sorrow , and is thine full of stup●…y ? God forbid . If thy heart be cold , Christ's was hot : If thou canst not shed a tear , he poured out clods of blood from every part . Oh! how unsuitable is a dry eye , and an hard heart to such an Ordinance as this ! Fourthly : As the frame Christs spirit was in , at his death , should command the most solemn frame upon our spirits , at the recognizing of it , so the things here represented , require and call for the highest exercise of every grace of the spirit in our souls ; for we come not thither as idle Spectators , but as active Instruments to glorifie God by exercising every grace upon Christ , as Crucified for us . Behold here among the rest , 1. The proper object of Faith. 2. The flowing spring of Repentance . 3. The powerful attractive of Love. First : The proper object of Faith is here . This Ordinance , as a glass , represents to thine eye that glorious Person , of whom the Father said , This is my Beloved Son , in whom I am well pleased , Matth. 17. 5. Of whom he said , I have laid help upon one that is mighty . This was he that was made Sin for us , who had no Sin , that we might be made the Righteousness of God in him , 2 Cor. 5. 21. Who trod the Wine-press alone , and is here to be seen in his red Garments : Every drop of his precious Blood hath a tongue calling for Faith to behold it , poured forth as a Sacrifice to God for sin . This ( saith he ) is the cup of the New Testament in my Blood , which was shed for many for the remission of sin . And what footing could thy Faith find for Pardon and Salvation any where else ? 'T is Christ Crucified that Faith claspes as the last and only hope , and refuge of a poor Sinner . Here all Believers drop Anchor : This is that blessed object on whom they take the dead gripe , or last grasp , when their eye-strings and heart-strings are breaking . When you see the Blood of Christ flowing forth , how can Faith be silent in thy soul ? When he bids thee , as it were , to put thy finger into his side , shews thee his hands and his feet there , it will cry out in thy soul , my Lord , and my God. Secondly : The flowing spring of Repentance is here , if there be any fire that can melt , or hammer that can break a hard heart , here it is , Zech. 12. 10. They shall look upon me whom they have pierced , and mourn . Nothing laies a gracious soul lower in it self , than to see how low Christ was laid in his Humiliation for it . Here the evil of sin is also represented in the clearest glass that ever the eye of man saw it in . The sufferings of the Son of God discover the evil of sin more than the everlasting torments of the Damned can do . So that if there be but one drop of Spiritual sorrow in the heart of a Christian , here me-thinks it should be seen dropping from the eye of Faith. Thirdly : The most attractive object of love is here : Put all Created Beauties , Excellencies and Perfections together , and what are they but blackness and deformity compared with lovely Jesus ? My Beloved ( saith the enamour'd Spouse ) is white and ruddy , Cant. 5. 10. Behold him at the Table in his perfect Innocency , and unparallel'd sufferings . This is he who was rich , but for our sakes became poor , that we through his poverty might be rich , 2 Cor. 8. 9. This is he that parted with his honour first , and his life next ; yea , he parted with his honour in his Incarnation , that he might be capable to part with his life for our Redemption . Behold here the degrees of his Sufferings , and by them measure the degrees of his Love. Behold in his death , as in the Deluge all the Fountains beneath , and the Windows of Heaven above opened ; the Wrath of God , the Cruelty of Men , the fury of Hell breaking in together upon him , and his soul surrounded with sorrow : And how can this be represented , and thy soul not astonished at this amazing matchless love of Christ ? Surely one flame doth not more naturally produce another , than the love of Christ thus represented to a gracious soul , doth produce love to Christ , and that in the most intense degree . Use 1. How naturally doth this Doctrine shame and humble the best hearts for their sinful discomposures , vanity , and deadness ; for the rovings and wanderings of their hearts , even when they come near the Lord in such a solemn Ordinance as this is ? The Holiest man upon Earth may lay his hand upon his breast , and say , Lord , how unsultable is this heart of mine , to such an object of Faith as is here presented to me ? Doth such a temper of spirit suit thine awful presence ? Should the represented Agonies and sufferings of Christ for me , be beheld with a spirit no more concerned , pierced and wounded for sin ? O how can I look upon him whom I have pierced , and not mourn , and be in bitterness for him , as for an only Son , a First-born ! O the stupifying and benumming power of sin ! Oh the efficacy of Unbelief ! It was charged upon the Israelites , as the great aggravation of their sin , that they provoked God at the Sea , even at the red Sea , the place where their miraculous Salvation was wrought . But Lord Jesus , my hard heart provokes thee in an higher degree , even at the red Sea of thy precious invaluable Blood , by which my eternal Salvation was wrought . O my God , what a heart have I ? Did the Blood of Christ run out so freely and abundantly for me , and cannot I shed one tear for my sins that pierced him ? O let me never be Friends with my own heart , till it love Christ better , and hate sin more . Use 2. This Scripture hath also an awaking voice to all that come nigh to God in any of his Ordinances , especially in this Ordinance . O Christians ! bethink your selves where you are , and what you are doing : Know you not that the King comes in to see the Guests ? Yea , you do know that God is in this place ; an awful Majesty beholds you . All the Churches shall know that I am he that searcheth the heart and the reins , and will give to every one as his work shall be , Rev. 2. 23. Thy business , Christian , is not with Men , but with God , and the solemnest business that ever thy thoughts were versant about . Thou art here to recognize the sufferings of thy Redeemer , to take the seals and pledges of thy Salvation from the hand of his spirit ; imagine the same thing which is now to be done spiritually , and by the ministry of Faith , were but to be performed visibly and audibly by the ministry of thy sense . Suppose Jesus Christ did personally shew himself at this Table , and were pleas'd to make himself known in breaking of Bread , as once he did to the Disciples . Suppose thou sawest him appear at this Table , as he now doth appear in Heaven , as a Lamb that had been slain ? Imagine thou heardest him say , Believer , this precious Blood of mine was shed for thee ; there be Millions of Men and Women in the world naturally as good as thee , that shall have no interest in it , or benefit by it : But for thee it was shed , and for the remission of thy sins ; my Blood was the only thing in the world that was equal to the demerit of thy sins , and it hath made full satisfaction to God for them all : Thy sins which are many , are therefore forgiven thee ; my Blood hath purchased the eternal Inheritance of glory for thee ; and this day I am come to del●…er the seals and pledges thereof into thine hand . Take then the seals of eternal Salvation this day : Take thine own Christ with all that he is and hath in thine arms : Whatever I have suffered , done , or procured for any of my Saints , I have suffered , done , and procured the same for thee . Why , all this is here to be done as really and truly , though in a more spiritual way , at this Table ; and shall not such business as this is fully fix and engage thy heart ? What then shall do it ? Awake Faith ; awake Repentance ; awake Love ; yea , let all the powers of my soul be throughly awakened this day , to attend the Lord. THE SECOND MEDITATION UPON Jer. 12. 2. Thou art near in their mouth , and far from their reins . THIS Scripture gives us the Character and description of an Hypocrite , and he is here described two ways , viz. 1. By what he hath . 2. By what he hath not . First : The Hypocrite is described by what he hath ; he hath God in his mouth : Thou art near in their mouth , ( i. e. ) they profess with a full mouth , that they are thy People , saith Piscator ; or , they speak much about the Law ( as another senses it ) God , and his Temple , Religion with its rites are much talked of among them , they have him in their prayers and duties ; and this is all that the Hypocrite hath of God. Religion only sanctifies his tongue that seems to be dedicated to God , but it penetrates no farther ; and therefore , Secondly : He is described by that he hath not , or by what he wants ; And , or but thou art far from their reins , ( i. e. ) they feel not the powers and influences of that name which they so often invocate and talk of , going down to their very reins , and affecting their very hearts ; so we must understand this Metaphorical expression here , as the opposition directs . For the reins having so great and sensible a sympathy with the heart , which is the seat of affections and passions , upon that account it is usual in Scripture , to put the reins for those intimate and secret affections , thoughts , and passions of the heart , with which they have so near cognation , and so sensible a sympathy . When the heart is under great consternation , the loins or reins are seiz'd also , as Dan. 5. 6. Then that Kings Countenance was changed , and his thoughts troubled him , and the joynts of his loins were loosed . On the contrary , when the heart is fill'd with delight and gladness , the reins are said to rejoyce , Prov. 23. 16. Yea , my reins shall rejoyce when thy lips speak right things , totus laetitiâ dissiliam . I shall even leap for joy . So then , when the Prophet saith , God is far from the reins of the Hypocrite , the meaning is , he feels not the heart-affecting influence and power of Religion upon his heart and affections , as Gods People do . And hence the Note will be . That God comes nearer to the hearts and reins of his People in their duties , than he doth to any Hypocritical , or formal Professor . By Gods nearness , we understand not his Omnipresence , that neither comes nor goes ; nor his love to his People , that abides , but the sensible sweet manifestations and out-lets of it to their souls . So in Psal. 145. 18. The Lord is nigh unto all that call upon him , unto all that call upon him in truth . Note the restriction and limitation of this glorious priviledge ; 't is the peculiar enjoyment of sincere , and upright-hearted Worshippers . Others may have Communion with duties , but not with God in them . But that God comes nigh , very nigh to upright hearts in their duties , is a truth as sensibly manifest to spiritual persons , as that they are nigh the fire when they feel the comfortable heat of it refreshing them in a cold season , when they are almost starved and benumed with cold . Three things make this evident . First : Sincere souls are sensible of Gods accesses to them in their duties ; they feel his approaches to their spirits . Lam. 3. 57. Thou drewest near in the day that I called upon thee ; thou saidst , fear not . And what a surprize was that to the Church ? Cant. 2. 8. It is the Voice of my Beloved , behold he cometh , &c. Certainly there is a felt presence of God , which no words can make another to understand ; they feel the Fountain flowing abundantly into the dry pits , the heart fills apace , the empty thoughts swell with a fulness of spiritual things which strive for vent . Secondly : They are sensible of Gods recesses , and withdrawments from their spirits , they feel how the ebb follows the flood , and how the waters abate . So you find it in Cant. 5. 6. I opened to my Beloved , but my Beloved had withdrawn himself , and was gone , my soul failed when he spake : I sought him , but I could not find him ; I called , but he gave me no answer . The Hebrew is very Pathetical , He was gone , he was gone . A sad change of the frame of her heart quickly followed . Thirdly : The Lords nearness to the hearts and reins of his People in their duties , is evident to them from the effects that it leaves upon their spirits . For look as it is with the Earth and Plants , with respect to the approach or remove of the Sun in the Spring and Autumn : So it is here as Christ speaks , Luk. 21. 29. When ye see the Figg-tree and all the Trees shoot forth , we know that Summer is nigh at hand . An appoaching Sun renews the face of the Earth , and makes Nature smile . The Trees bud and blossom , the Fishes rise , the Birds sing , it 's a kind of Resurrection to Nature from the dead . So is it when the Lord comes near the hearts and reins of men in duty : For then they find that First , A real taste of the joy of the Lord is here given to men , the fulness whereof is in Heaven ; hence call'd , 2 Cor. 1. 22. The earnest of his Spirit : And 1 Pet. 1. 8. Glorified Joy ; or a short Salvation . O , what is this ? What is this ? Certainly it is something that hath no Affinity with flesh , or gross corporeal pleasures ; but is of another nature , something which transcends all that ever was felt or tasted in this world , since we were first conversant among sensible objects . Secondly : A mighty strength and power coming into their souls , and actuating all its faculties and graces . When God comes near , new powers enter the soul ; the feeble is as David , Psal. 138. 3. In the day that I cried , thou answeredst me , and strengthenedst me with strength in my soul : Hope was low , and Faith was weak , little strength in any grace , except desires ; but when the Lord comes , strength comes with him . Then as it is Neh. 8. 10. The joy of the Lord is your strength . O the vigorous sallies of the heart to God! Psal. 63. 8. O the strength of Love , Cant. 8. 6. Duties are other manner of things than they were wont to be . Did not our hearts burn within us , Luk. 24. 32. Thirdly : A remarkable transformation and change of spirit follows it . These things are found to be marvelously assimilating . The sights of God , the felt presence of God , is as fire which quickly assimilates what is put into it , to its own likeness . So 2 Cor. 3. 18. They are said to be changed from glory to glory . It always leaves the mind more refined and abstracted from gross material things , and changed into the same Image . They have a similitude of God upon them , who have God near unto their hearts and reins . Fourthly : A vigorous working of the heart Heaven-ward : A mounting of the soul upwards . Now the soul shews that it hath not forgot its way home again . It is with such a soul as sensibly embraces Christ in the arms of Faith , as it was with Simeon , when he took him bodily into his Arm. Now ( saith he ) let thy Servant depart in peace , for mine eyes have seen thy Salvation . O! it would have the wings of a Dove to flie away from this polluted world , this unquiet world , and be at rest . 1. Infer . Then certainly there is an Heaven and a state of glory for the Saints . Heaven is no dream or night Vision . It is sensibly tasted and felt by thousands of Witnesses in this world ; they are sure it is no mistake . God is with them of a truth , in the way of their duties . They do not only read of a glorified eye , but they have something of it , or like it in this world . The pure in heart do here see God , Matth. 5. 8. The Saints have not only a Witness without them in the Word , that there is a state of glory prepared for Believers , but they have a witness in themselves . These are not the Testimonies of craz'd brains , but of the wisest and most serious of men ; not a few , but a multitude of them ; not conjecturally delivered , but upon taste , feeling , and tryal . O , blessed be God for such sensible Confirmations , such sweet praelibations . 2. Infer . But , O , what is Heaven ! and what ●…hat , state of glory reserved for the Saints : Doth a glimps of Gods presence in a duty , go down to the heart and reins ? O , how unutterable then must that be which is seen and felt above , where God comes as near to men as can be ? Rev. 22. 3 , 4. The Throne of God and the Lamb shall be in it , and his Servants shall serve him ; and they shall see his face . And 1 Thes. 4. 17. And so shall we be ever with the Lord. O , what is that ! Ever with the Lord. 〈◊〉 Christians , what you feel and taste here by Faith , is part of Heavens glory ; but yet Heaven will be an unspeakable surprizal to you , when you come thither for all that : It doth not yet appear what we shall be , 1 Joh. 3. 1 , 2. 3. Infer . See hence the necessity of casting these very bodies into a new mold by their Resurrection from the dead , according to that , 1 Cor. 15. 41. It is sown in weakness , but raised in power . How else could it be a Co-partner with the soul in the ineffable joys of that presence above . Certainly my Friends , that which is to be a Vessel to contain such strong liquor as this , had need be strongly hooped ; lest it flie to pieces , as old Bottles do when fill●…d with new Wine . The state of this Mortality cannot bear the fulness of that joy . Hold Lord , stay thy hand ( said a choice Christian once ) thy Creature is but a clay Vessel , and can hold no more . If a transient glimpse of God here , be felt in the very reins ; if it so work upon the very body by sympathy with the soul , O , what vigorous spiritual bodies doth the state of glory require ! And such they shall be , Phil. 3. 21. like unto Christs glorious Body . 4. Infer . Is God so near to his People above all others in the world ? how good is it to be near them that are so near to God. O , it would do a mans heart good to be near that Person who hath lately had God near to his soul. Well might David say ; Psal. 16. 3. All my delight is in the Saints , and in the Excellent of the Earth . And again , Psal. 119 63. I am a Companion of all such as fear thee . O , this is the beauty of Christian fellowship ; this is the glory of that Society ; not the communication of their gifts , but the Savour of God on their Spirits . If any thing be alluring in this World , this is , 1 Joh. 1. 3. That ye may have fellowship with us , and truly our fellowship is with the Father , and with his Son Christ Jesus . It 's said , Zech. 8. 23. of the Jews , the time shall come when there shall be such a presence of God among that People , that ten men out of all Languages shall take hold of the skirt of him that is a Jew ; saying , we will go with you , for we have heard that God is with you . Christians ; if there were more of God upon you , and in you , others would not be tempted to leave your Society , and fall in with the Men of the World ; they would say , we will go with you , for God is with you . 5. Infer . If God be so near to the heart and reins of his People in their duties , O , how assiduous should they be in their duties ? It 's good for me to draw nigh to God , Psal. 73. 28. Good indeed ; the World cannot reward the expence of time at this rates , with all its glory , Jam. 4. 8. Draw nigh to God , and he will draw nigh to you : Thou meetest him that rejoyceth and worketh Righteousness ; those that remember thee in thy ways , Isa. 64. 5. It would be an encouragement indeed , if I might thus meet God in the way of duty , but that 's but seldom I can so meet God there , in sensible powerful out-lets of his grace and love . I am mostly dead and cold there . I feel not Communion with God going down to my heart and reins . First , you draw nigh to God ; but is it in truth , or in meer formality ? God is only nigh to such as call in truth upon him , Psal. 145. 18. Secondly : If your hearts be sincere , yet are they not sluggish ? Do you stir up your selves to take hold of God ? many there be that do not , Isa. 64. 7. and Cant. 5. 3 , 5. Thirdly : Have you not grieved the Spirit of God , and caused him to withdraw from you ? O , remember what Pride and Vanity hath been in you after former manifestations , Eph. 4. 30. Fourthly : Nevertheless wait for God in his ways ; his coming upon our souls is oftentimes , yea , mostly a surprizal to us , Cant. 6. 12. Or ever I was aware , my soul made me as the Chariots of Aminadab . 6. Infer . What steddy Christians should all real Christians be ? For loe , what a Seal and Witness hath Religion in the breast of every sincere Professor of it ? True Christians do not only hear by report , or learn by Books the reality of it , but feel by experience , and have a sensible proof of it in their very hearts and reins ; their reins instruct them , as it is Psal. 16. 7. They learn by spiritual sense and feeling , than which nothing can give greater confirmation in the ways of God. There are two sorts of knowledge among men , one Traditional , the other Experimental : This last , the Apostle calls a knowing in our selves , Heb. 10 34. and opposes it to that traditional knowledge which may be said to be without our selves , because borrowed from other men . Now this experience we have of the powers of Religion in our souls , is that only which fixes a mans spirit in the ways of Godliness . It made the Hebrews take joyfully the spoiling of their goods ; no arguments or temptations can wrest truth out of the hand of experience , non est disputandum de gustu . For want of this , many Professors turn aside from truth in the hour of tryal . O , Brethren , labour to feel the influences of Religion upon your very hearts and reins ; this will settle you better than all Arguments in the world can do : By this the ways of God are more endeared to men , than by any other way in the world . When your hearts have once felt it , you will never forsake it . THE THIRD MEDITATION UPON Rom. 7. 21. I find then a Law , that when I would do good , evil is present with me . THIS Chapter is the very Anatomy of a Christians heart , and gives an account of the most secret frames & inward workings of it , both as to Graces and Corruptions ; and this Verse is a Compendium of both ; for the words are a mournful complaint , uttered with a deep sense of an inward pressure , by reason of Sin ; wherein we are to consider three things . 1. The person complaining , 2. The matter of complaint . 3. The discovery of that matter . First : The person complaining I find : I Paul , though I come not behind the chiefest of all the Apostles , though I have been ●…rapt into the third Heaven , & heard things unutterable ; yet I for all that , find in me a Law. Never was any meer man more deeply sanctified ; Never any lived at an higher rate of Communion with God ; never any did Christ more service in this world ; and yet he found a Law of sin in himself . Secondly : The matter of the complaint which consists in a double evil he groaned under , viz. 1. The presence of sin at all times . 2. The operation of sin , especially at some time . First : The presence of sin at all times . Evil ( saith he ) is present with me , it follows me as my shaddow doth . By evil we must understand no other evil but sin , the evil of evils ; which in respect of power and efficacy , he also calls a Law , because as Laws by reason of their annexed rewards and punishments , have a mighty power and efficacy upon the minds of men ; so sin , in-dwelling sin , that root of all our trouble and sorrow , hath a mighty efficacy upon us . And this is the mournful matter of his complaint : 'T is not for outward Afflictions , though he had many ; nor for what he suffered from the hands of men , though he suffered many grievous things ; but 't is sin , dwelling and working in him , that swallows up all other troubles , as Rivers are lost in the Sea ; this evil was always with him , the constant residence of sin was in his heart and nature . Secondly : And what further adds to his burden , as it dwelt in him at all times , so it exerted its efficacy more especially at some times , and those the special times and principal seasons in his whole life : When I would do good ( saith he ) any spiritual good ; and among the rest , when I address my self to any spiritual duty , or Heavenly imployment ; when I design to draw near to God , and promise my self comfort and redress in Communion with him , then is Evil present . O , if I were but rid of it in those hours , what a mercy should I esteem it , though I were troubled with it at other times ! Could I but enjoy my freedom from it in the seasons of duty and times of communion with God , what a comfort would that be ? But then is the special season of its operation . Never is sin more active and busie than at such a time ; and this , O , this is my misery and burden . Thirdly : The next thing to be heeded here , is the discovery of this evil to him , over which he so mourns and laments . I find then a Law , saith he , I find it ( i. e. ) by inward sense feeling and sad experience . He knew there was such a thing as Original sin in the Natures of men , when he was an Unregenerated Pharisee ; but though he had then the notion of it , he had not the sense and feeling of it as now he had ; he now feels what before he traditionally understood and talkt of . I find a Law. q. d. What or how others find , I know not , I examine not ; some may boast of their gifts , and some may talk more than becomes them of their graces ; they may find excellencies in themselves , and admire themselves too much for them : But for my part , I find a Law , that when I would do good , evil is present . I am sure I find a bad heart in the best season , a proud dead , wandring , hard heart . I find it wofully out of order God knows , and this is my misery . Hence Note . Doct. That the best Christians do sensibly feel , and sadly bewail the workings of their corruptions ; and that in the very seasons and opportunities of their communion with God. Bring thy thoughts Reader close to this point , and sadly ponder these three things in it . First : In what special acts Christians use to feel the working of their corruption in the season of their Communion . Secondly : Why is it that Corruption stirs and troubles them more at such times , than at others . Thirdly : Upon what account this is so great a burden to every gracious heart . 1. First : As to the first of these , namely , the special actings of Corruption in the seasons of Communion , they are such as have a natural aptitude and design to destroy all Communion betwixt God and the soul , Gal. 5. 17. The flesh lusteth against the spirit . It 's contrary to the spirit , and by reason of that contrariety , a poor Christian cannot do the things that he would . How many times have some Christians lamented this upon their knees , with bleeding hearts and weeping eyes ? Lord I came hither to enjoy thee ; I hop'd for some light , strength , and refreshment in this duty . I promis'd my self a good hour ; my heart began to warm and melt in duty ; I was nigh to the expectation and desire of my soul ; but the unbelief , deadness , and vanity of my heart hath seperated betwixt me and my God , and with-held good things from me . Three things are requisite to Communion with God in duties . First : Composedness of thoughts . Secondly : Activity of Faith. Thirdly : Excitation of affections , and all these are sensibly obstructed by innate Corruption : For by in-dwelling sin . First : The order of the soul is disturbed by sending forth multitudes of vain and impertinent thoughts to infest and distract the soul in its approaches to God ; the sense of this evil gave occasion to that prayer , Psal. 86. 11. Unite my heart to fear thy Name . How much have we to do with our own hearts upon this account every day ? Abundance of rules are given to cure this evil ; but the corruption of the heart makes them all necessary . Secondly : The activity of Faith is clogg'd by natural unbelief : O , what difficulties is every work of Faith carried through ? Lord I believe , help thou my unbelief , Mark. 9. 24. It cramps the hand of Faith in every part of its work ; the soul sensibly feels it self bound and fetter'd by its own unbelief , so that it cannot assent with that fulness , clearness , and determinatness that it would . It cannot apply with that strength , certainty , and comfort it desires ; and thus are the wings of Faith pinion'd , that when we should soar aloft in the highest acts of sweet communion with God , we can but flutter upon the Earth , and make some weak essays and offers Heaven-ward , which often times are frustrated and put by , through the unbelief that is in us . Thirdly : The excitation of the affection is rendred difficult by reason of that natural deadness and hardness that is in the heart . Alas ! It 's naturally an heart of stone , and as easie it is to dissolve or melt the Rocks into a sweet syrup , as the heart into spiritual and Heavenly affections towards God. There is scarce any one thing in this world that Christians more passionately bewail , and are more sensibly afflicted for , than the deadness and hardness of their own hearts . Nothing is found sufficient sometimes to effect , and raise them ; and yet if they be not excited out of their torpor and stupidity , they cannot have Communion with God in duties , 2. Secondly : And if we enquire into the reasons why poor Christians find themselves more infested by natural Corruption in the seasons of duty , than at other times , the reasons are obvious to him that considers , That 1. Duty irritates it . 2. Satan excites it . 3. God permits it to be so . First : Corruption is irritated by duty , it s provoked by that which bridles and purges it : Nothing is found more destructive to Sin , than Communion with God is , and therefore nothing makes a fiercer opposition to all fellowship and communion betwixt the soul and its God , than sin doth . As Waters swell and rage when they are obstructed by a dam , so do our Corruptions , when obstructed and check'd by duty . Sin would fain make men leave praying , and Prayer would fain make men leave sinning . Secondly : As Duty irritates it , so Satan excites it , especially in such seasons . When Joshua , the High Priest , stood before the Lord , Satan was seen standing at his right hand to resist him , Zech. 3. 1. How hard is it for a Christian then to be dexterous , apt , and ready for spiritual works , whilst Satan stands at his right hand , the working hand , to make resistance . The Devil is aware that one hour of close spiritual and hearty converse with God in Prayer , is able to pull down what he hath been contriving and building many a year . Now this envious Spirit having an easie access to to the phansie , that busie and unruly power of the soul , will not be wanting to create such figments and notions in it , as like a rapid stream shall carry away the soul and all its thoughts from God in duty . Oh , what adoe have most Christians to prevent the sallies and excursions of their hearts from God at such times ! Thirdly : As Satan exercises it , so the Wise and Holy God , for good ends to his People , permits it to be so . This Thorn in the Flesh keeps them humble ; these lamented destructions and corruptions in their duties destroys their dependance upon them , and glorying in them . For if we be so prone to pride and confidence in our duties , amidst such sensible workings and minglings of Corruption with them , what should we be if they were more pure and excellent ? These things also make the Saints weary of this World , and to groan within themselves after the more perfect state , wherein God shall be enjoyed and seen in more perfection and satisfaction . But 3. Thirdly : This in the mean time cannot but be a very grievous affliction and pressure to the gracious soul , to be thus clog'd and infested by its own Corruptions in the very season of its communion with God. For , First : By this the soul is rendred very unsuitable to that holy presence it approaches , Hab. 1. 13. Thou art of purer eyes than to behold evil , and canst not look upon Iniquity . Must the great and blessed God wait upon a poor Worm till it be at leisure to attend him ? Must he be forsaken for every trifle that comes in the way of its phansie ? Oh , how provoking an evil is this ! Surely God heareth not Vanity , neither will the Almighty regard it , Job 35. 13. This unsuitableness of our spirits to the Lord , cannot do less than cover our faces with shame , as it did , Ezra . 9. 6. O my God I am ashamed , and even blush to look up unto thee . Secondly : By this those benefits and comforts are intercepted , which are better than life : There is a sensible presence of God , there are manifestations of pardon , peace , and love ; there are reviving influences and fresh anointings of the spirit ; there are a thousand mercies of this kind , that in their seasons are communicated to men in the way of duty ; and would it not grieve a man to the very heart and soul , to be defeated of those inestimable treasures , by the breaking forth of the Unbelief , Pride , or Vanity of his own heart , when such mercies are almost in his hand ? Your Iniquites ( saith the Prophet ) have separated betwixt you and your God , and your sins have hid his face from you that he will not hear , Isa. 59. 2. O cruel covering ! O dismal Cloud ! that hides the face of God from his People , that they cannot behold it . Wherefoream I come from Geshur ( saith Absalom ) if I may not see the Kings face ? What do I here upon my knees , saith a Christian , if I may not see God. Duties are nothing to me without God : The World and all its comforts are dry and tasteless things to me without God : His manifested favour , and sealed love are the very life of my life , and from this the corruptiun of my own heart have cut me off . Thirdly : By these things the beauty and excellency of duties are defaced . These dead flies spoil that excellent Oyntment ; for wherein consists the beauty and true excellencies of duties , but in that spirituality & Heavenly temper of soul , with which they are performed ? This makes them suitable to their object , Joh. 4. 24. take away spirituality from duties , and then you may number them among your sins , and the matters of your shame and sorrow . Take away the heart from duty , and what remains but a dead carcass , without life or beauty ? Fourthly ; By these things gracious souls are greatly puzled and perplexed about their estate and condition . This is the fountain of their fears and doubtings . O , when a man feels such deadness in his heart towards God , such stiffness in his will to the will of God , such a listless careless temper to all that is spiritual ? How ( thinks he ) can this consist with a renewed state and temper ? Sure no Christian is troubled with such an heart as mine is ; especially when it shall be found in its ordinary course so free , nimble , and indefatigable in its persuits and entertainments of things sensual and earthly . There it is as the Chariots of Aminadab , but here , like Pharoahs Chariots ; there it as much needs the Curb , as it doth the Spur here . Lord , saith the poor soul , I know not what to do : If I do not look into my heart I cannot be sincere ; and if I do , I can have no comfort . This is a sad perplexity indeed . Fifthly and lastly : By these things the Spirit of God is grieved , and that which grieves him cannot but be a grief and burden to us : His motions are quench'd by these Corruptions , his sanctifying designs ( as much as lies in us ) obstructed by them , surely then there is cause enough why a Christian should follow every vain thought with a deep sigh , and every stirring of unbelief with a sad tear . The usefulness of this point is great , and exceeding seasonable , when we are to draw nigh to God , and address our selves to spiritual duties ; It may to great purpose be improved by ways . Of 1. Information . 2. Direction . 3. Consolation . We may greatly improve it for our Information in the following particulars . 1. Hence we may take our measures of the wonderful and astonishing grace and condescension of God to his People , who notwithstanding all that evil which is present with them in the good they do , will not reject their persons or duties for all that . How doth free grace make its own way through swarms of Vanity ! How doth it break through all the deadness , infidelity and hardness of our hearts to do us good ! Though evil be present with us , our gracious God will not be absent from us notwithstanding that . How greatly was the Spouse amaz'd at the unexpected condescension and grace of Christ in this matter ? Cant. 2. 8. It is the voice of my Beloved , behold he cometh leaping over the Mountains , skipping over the Hills . It is the Voice of my Beloved . ] That abrupt cutted expression shews a perfect surprize . She saw mountains of guilt and unworthithiness betwixt Christ and her Soul , and yet behold he comes skipping over all those mountains and hills : O free grace ! rich and admirable grace , which with so many notwithstandings , and neverthelesses , will save and comfort the poor unworthy soul ! 2. How little reason have any of us to be proud of our best performances ! There is not a just man upon Earth , that doth good and sinneth not , saith Solomon , Eccles. 7. 20. If there be something supernaturally good in our duties , yet there is abundance of natural evil commixed with that good ; the evil is wholly ours , the good wholly Gods : we have no reason then to glory in our best performances . It hath been a question with some , whether some short transient act of a regenerate soul may not be free from sin ; but it was never question'd whether any continued act , much less a course of actions could be without sin . Evil will be present with us in all we do , 't will be with us in our Closets , present even in the awful presence of the holy God , in the most high and solemn duties of Religion , in the most pure and spiritual actions that pass from us ; cease then as from dependance , so from Pride and Conceitedness in all you do . Whilst our natures are sanctified but in part , and our principles mixt , our duties and performances can never be pure . Who can bring a clean thing out of an unclean ? Not one , Job 14. 4. 3. How are we all obliged to bless God for Jesus the Mediator , to make us and our sinful duties acceptable to God ? Sad were our case if this High Priest did not bear the Iniquity of our holy things , as it is , Exod. 28. 38. 'T is his Oblation and Intercession that obtains and continues ou●… pardon for our Prayer-sins , our Hearing-sins , our Sacrament-sins : These alone would eternally damn us , if we had no other , did not free grace make us accepted in the Beloved , Eph. 1. 6. When evil is present with us , then is Christ , our Advocate , present with the Father for us ; and thence it is that we are not destroyed upon our knees , and that the jealousie of God breaks not forth as fire to devour us in our very duties . 4. If evil be present with us , yea , inherent in us , in our best duties , what need had Christians then to watch against the external occasions of sin , and to keep a close guard upon their senses , especially when they have to do with God! There 's danger enough from within , you need not open another door from without . This natural corruption is too active in it self , if there be no irritation by any external occasion ; how much more when the eye and ear are open and unguarded , and occasions are offer'd it from without . Watching is half the work of a Christian , whilst he is praying , Eph. 6. 18. The Arabian Proverb is as instructive as it is mystical ; shut the Windows that the House may be light . 5. If evil be present when we would do good , if it infest us in our best duties ; then certainly there is no rest to be expected for any of Gods People in this world . Where shall we go to be free from sin ; if any where , let us go to our Closets , to our knees , to the Ordinances of God ; yea , but even there evil is and will be present with us , if we cannot be free from evil there , it 's in vain to expect it elsewhere in this world . Only in Heaven Believers rest from sin , when once they are absent from the body , and present with the Lord , sin shall no more be present with them ; which should make all that hate sin , long for Heaven , and be willing to be dissolved , and be with Christ. 2. For Direction . Let all that experimentally sense and feel what the Apostle here mourns over , carefully attend such directions as may prevent the spoil of their duties by the working of their corruptions in them . Though no rules are found sufficient to prevent wholly the influence of our Corruptions upon our duties , yet own it as a special mercy , if it may in any measure be prevented , or restrained ; in order whereunto , I shall hint briefly these following rules , which the experience of many Christians hath recommended as exceeding useful in this case . First : Be more diligent in preparation for your duties , if you would meet with less interruption in your duties . The very light of nature teacheth solemn preparation to all important and weighty business , and is there more solemn and concerning business in all the world , than that which thou transactest with God in duties ? Angels approach not this God with whom thou hast to do , without profound respects to his immense greatness & awful holiness , Esa. 6. 3. When you stretch forth your hands , it is required that you first prepare your hearts , Job 11. 13. Secondly : Realize the presence of God in all your duties , and awe your hearts all that you are able by that consideration . O , think what a piercing holy eye beholds thy heart , and tries thy reins . Wouldst thou not be really ashamed ; if thy thoughts were but vocal to men , and the workings and wandrings of thy heart visible to those that joyn with thee in the same duty ? O , if the presence of God were more realized , certainly your hearts would be better secured against the incursions of your Corruptions ! Thirdly : Labour for a deeper measure and degree of Sanctification ; many other rules are but Spiritual Anodynes , to give present ease ; but this is the way to a real Cure : a thousand things may be found helpful to put by a vain thought for the present , but then it returns again , and it may be with more strength : This is the proper method to dry the spring , when others are but attempts to divert the stream . If habits of grace were more deeply radicated , acts of grace would be more easie to us , and flow more freely from us . Lastly : Consider what an aggravation it is to your evil , to vent it self in the special presence of God in duties . See how Paul mourns over it in the Text. It is not only a sin but an affronting of God to his Face ; this grieving of his Spirit , the spoil of thy duty ; it is ( as one aptly calls it ) obex infernalis , an hellish Bar or Remora to all sweet and free intercourse of the soul with God. 3. Consolation . But whilst I am representing the evil of it to some , it may be there are others over-whelmed with the sorrowful sense of it , even to discouragement and despondency : Poor Christian , is this thy case ? Are all the Afflictions in the world nothing to thee in comparison with this evil which is present with thee , when thou wouldst do good . Well , though thou canst not do the good thou wouldst , nor free thy self yet from the evil thou wouldst rather than live be freed from : There are four things that may be much relief to thy pensive soul. First : Though the presence of evil even in thy best duties be sad , yet thy grief and affliction for it is sweet . That is a sad sin , but this is a sweet sign : It is not heart-evils , heart-wandrings in duties , hardness , and unbelief that Hypocrites mourn for , but more gross and external evils . Let this trouble for sin comfort thee , when the presence of sin grieves thee . Secondly : God accepts through Jesus Christ , what you do sincerely , though you can do nothing purely and perfectly , Cant. 5. 1. Your sincerity is your Evangelical perfection ; the evil that is present is not imputed ; the good that is present , is ( notwithstanding that commixed evil ) accepted , which is strong consolation . Thirdly : You find your case was the case of blessed Paul , a man of eminent Sanctity . And if you consult all the Saints , one by one , you will find them all sick of this disease ; so that your case is not singular . Fourthly : Your Justification is perfect , and without spot , though your Sanctification be not so ; and the time is coming when your Sanctification shall be as your Justification is ; and after that no more complaints . THE FOURTH MEDITATION UPON Eph. 1. 13. In whom also , after that ye believed , ye were Sealed with the holy Spirit of Promise . FROM his doxology and solemn Thanksgiving , ver . 3. the Apostle enumerates the principal Christian priviledges that gave the occasion of that thanksgiving , among which , this in the Text is not the least , though last named . In this one verse we have the two noble acts of Faith displaid ; its direct act call'd Trusting , and its reflex act , which in order of nature and time follows it , and is implied in the word Sealing . In the latter clause ( to which I shall confine my Meditations ) four things must be remarked , viz. The Subject of Assurance . The Nature of Assurance . The Author of Assurance . The Quality of Assurance . The Subject of Assurance , which is and can be no other than a soul that hath closed with Christ by Faith , reflex acts necessarily presuppose direct ones . Never was any Unbeliever Sealed , except to Damnation : Assurance is peculiarly the Prerogative of Believers . The Nature of Assurance , he calls it Sealing ; an apt metaphor to express the nature of it . For Assurance like a Seal , both confirms , declares , and distinguishes ; it confirms the grant of God , declares the purpose of God , and distinguishes the person so priviledg'd from othermen . The Author of Assurance , which is the Spirit , he is the Keeper of the great Seal of Heaven , and it 's his Office to confirm and seal the Believers right and interest in Christ and Heaven , Rom. 8. 16. Lastly : The quality of this Spirit of Assurance , or the Sealing Spirit , he Seal●… in the quality of an holy Spirit , and of the Spirit of promise , as an holy Spirit , relating to his previous sanctifying work upon the sealed soul. As the Spirit of promise , respecting the medium or instrument , made use of by him in this his Sealing work ; for he Seals by opening and applying the promises to Believers from the Spirits order . The Note will be this . Doct. That the priviledge of Sealing follows the duty of Believing . There is no season more proper to treat of the Sealing of the Spirit , than at a Sealing Ordinance ; nor can I handle the Spirits sealing work in a more profitable method , than in satisfying these five Queries particularly ; and then applying the whole . 1. What is the Spirits Sealing , and how performed ? 2. Why none are Sealed till they Believe ? 3. Whether all Believers are Sealed ? 4. What is the priviledge of being Sealed ? 5. What are the effects of the Spirits Sealing ? 1. Query . First : What is the Spirtts Sealing wor●… and how is it performed ? Answer . The Sealing of the Spirit , is his giving a sure and certain testimony to the reality of that work of grace he hath wrought in our souls , and to our interest in Christ and the Promises ; thereby satisfying our fears and doubts about our estate and condition . Every matter of weight and concernment is to be proved by two sufficient Witnesses , Deut. 19. 15. our sincerity and interest in Christ are matters of the deepest concernment to us in all the world , and therefore need a farther witness to confirm and clear them than that of our own spirits ; the spirit it self therefore bears witness with our spirits , Rom. 8. 16. Three things concur to the spirits Sealing work . He Sanctifies the soul. He irradiates and clears that work of Sanctification . He enables it thereby to apply Promises . The first , is his material or objective Seal , the latter his formal Sealing . None but the Spirit of God can clear and confirm our title to Christ , for he only searcheth the deep things of God ; 1 Cor. 2. 10. and it 's his office , Rom. 8. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to witness with our spirits . This Seal or Witness of the Spirit must needs be true and certain , because Omniscience and Truth are his essential properties : He is Omniscient , 1 Cor. 2. 10. and therefore cannot be deceived himself : He is the Spirit of Truth , Joh. 14. 17. and therefore cannot deceive us ; so that his testimony is more infallible and satisfactory than a Voice from Heaven , 2 Pet. 1. 19. If an Angel should appear and tell us Christ had said to him , Go and tell such a man , that I love him , that I shed my blood for him , and will save him ; it could never give that repose and satisfaction to the mind as the internal Witness or Seal of the spirit doth ; for that may be a delusion , but this cannot . The witness of our own heart may amount to a strong probability ; but the witness of the spirit is demonstration , 1 Joh. 4. 24. So that as it is the design and work of Satan to cast in doubts and fears into gracious hearts , : to perplex and intangle them , so oppositely it is the work of the Spirit to clear and settle the sanctified soul , and fill it with peace and joy in believing , Joh. 16. 7. Rom. 14. 17. In Sealing he both attests the fidem quae creditur , the doctrine or object of Faith ; and the fidem quâ creditur , the infused habit , or grace of Faith : Of the former he saith , this is my Word , of the latter , this is my Work ; and his Seal or Testimony is evermore agreeable to the written word , Isa. 8. 20. So that what he speaks in our hearts , and what he saith in the Scripture , are ever-more concordant and harmonious testimonies . To conclude , in Sealing the Believer , he doth not make use of an audible Voice , nor the Ministry of Angels , nor immediate and extraordinary revelations ; but he makes use of his own graces implanted in our hearts , and his own promises written in the Scriptures ; and in this method he usually brings the doubting trembling heart of the Believer to rest and comfort . 2. Query . Why are none Sealed till after Believing ? Answ. It cannot be denied but that many persons in the state of nature and unbelief , may have ungrounded confidences , and false comforts built thereupon . This is evident from Matth. 7. 22. Many will say unto me in that day , Lord , Lord , have not we Prophesied in thy Name . And Joh. 8. 54 , 55. of whom ye say that he is your God , and yet ye have not known him . And beyond all is that startling Scripture , Heb. 6. 4 , 5. — Who were once enlightned , and have tasted of the Heavenly gift , and were made partakers of the Holy Ghost , and have tasted the good Word of God , and the powers of the World to come , if they fall away , &c. But for any except real Believers to have those Witnesses and Sealings of the Spirit described above , is utterly impossible , and will evidently appear to be so , whether we consider The Author Nature Object Mediums End and design . of this work . First : Consider the Author of this work , the Spirit of God , who is an Holy Spirit , as the Text calls him , and the Spirit of Truth , as Christ calls him , Joh. 14. 17. and it cannot be that ever he should give testimony to a lye , or give a false witness , quite cross to the very tenour of the written word , as he must do , should he Seal an Unbeliever . What though they be Elect , yet whilst Unregenerate , they have no actual interest in Christ and the Promises , and therefore can have none Sealed by the Spirit . Prius est praedicare de esse quam de cognosci ; we must be Saints befose we can be known to be so . Secondly : Consider but the nature of this work , and it cannot be , that ever an Unbeliever should be Sealed by the Spirit : For assurance is produced in our souls by the reflexive acts of our Faith. The Spirit helps us to reflect upon what hath been done by him formerly upon our hearts . Hereby we know that we know him , 1 Joh. 2. 3. To know that we know , is a reflex act ; now it 's impossible there should be a reflex before there hath been a direct act . No man can have the evidence of his Faith , before the habit be infused , and the vital act first performed . Thirdly : Consider the object matter , to which he Seals , and it will be found to be his own Sanctifying operations upon our hearts , and consequently to our priviledges in Christ , Rom. 8. 16. 1 Joh. 3. 24. The thing or matter attested is , that Christ abideth in us , and that we are the Children of God. But no such thing can be Sealed till we believe , for neither our Adoption nor Sanctification can be before Faith. Fourthly : Consider the mediums or instruments used by the Spirit in his Sealing work , the promises are his sealing instruments , and on that account he is call'd the Spirit of Promise in the Text : Not only because he is the Spirit promised , but as the Promises contain the spirit , so the Spirit'uses the Promises ( i. e. ) clears them to our understandings , and helps us to apply them to our souls ; but this he never doth , nor can do , till the soul by Faith have union with Christ ; for till then it hath no right in the Promises . Fifthly and lastly : Consider the end and design of this work of the Spirit , which is to secure to the soul its peace , pardon , and salvation in Christ , he seals Believers to the day of Redemption , Eph. 4. 30. ( i. e. ) to their compleat Salvation : So then it must be equally impossible for an Unbeliever to be sealed as to be saved . 3. Query . The next enquiry is , whether all Believers are Sealed by the Spirit ? Answ. The resolution of this Query will depend upon several distinctions that must be made upon this matter . 1. Distinction . We must distinguish the different kinds of the Spirits sealing ; all his Sealing work is not of one kind , nor to one and the same use and end . There is an Objective Seal which distinguishes the person , and a Formal Seal which clears and ratifies his interest in Christ and Salvation . The first he doth in Sanctifying us ; the second in Assuring us . When he Seals us Objectively , that is , when he Sanctifies us really by the infusion of grace , he Seals us by way of distinction from other men , which is one end of Sealing ; for though in respect of Gods decree and purpose there was a difference betwixt us and others before time , 2 Tim. 2. 19. And although in regard of Christs intention in his death , there was a difference betwixt us and others , Joh. 17. 9. yet all this while there is no personal , actual difference betwixt us and others , till Sanctification do make one , Eph. 2. 3. and 1 Cor. 6. 11. But the Sanctification of the Spirit makes a real difference in the state and temper of the person , 2 Cor. 5. 17. and manifests that difference which Election put betwixt us and others before-time , 1 Thes. 1. 4 , 5. And yet all this while a man may not be formally Sealed ( i. e. ) his Sanctification may be very doubtful to himself , and he may labour under great fears about it . 2. Distinction . The seasons of the Spirits sealing , must be distinguished ; and these are to some , First : Immediately upon the souls first closing with Christ at Conversion , especially when Conversion is wrought at riper age , and is usher'd in by a greater degree of the spirit of bondage , and deep inward terrors . Thus the Prodigal ( the emblem of a Convert so brought home to God ) was entertained with the fatted Calf and Musick , but all find not this presently , as some do . Secondly : Times of eminent Communion with God are Sealing times : There are extraordinary out-lets of Peace , Joy , and Comfort , at some seasons in duty , which makes the state of the soul very clear ; and banishes all scruples and fears from the heart . Thirdly : Others are Sealed upon some eminent hazard they have been exposed to for Christ , or some extraordinary sufferings they have undergone for Christ ; wherein they have carried it with eminent meekness , patience , and self-denial , 2 Cor. 1. 4 , 5. Thus the Martyrs were many times Sealed in the depth of their sufferings . Fourthly : It 's usually found that a Sealing time follows a dark day of desertion , and sore combats with temptation . Post Nubila Phoebus . So that Text , Rev. 2. 17. is expounded by some , To him that overcometh will I give the white stone , and the new name . Fifthly : Dying-times prove Sealing-times to many souls , if their whole life have been like that day described by the Prophet , Zech. 14. 17. neither dark nor light , a life betwixt hopes and fears , yet at Evening-time it hath been light . 3. Distinction . Lastly : We must distinguish the several ways and manners of Sealing . Some are extraordinary and immediate , vouchsafed only to some persons , at some special times and seasons . Thus Zacheus was in an extraordinary and immediate way ascertained of his Salvation , Luk. 19. 9. This day is Salvation come to this House . And so the Palsie-man , Mark. 2. 5. Son ( saith Christ ) thy sins be forgiven thee . But these immediate ways are ceased ; no man may now expect by any new Revelation or Sign from Heaven , by any Voice , or extraordinary Inspiration to have his Salvation sealed , but must expect that mercy in Gods ordinary way and method , searching the Scriptures , examining our own hearts , and waiting on the Lord in Prayer . The Learned Gerson gives an instance of one that had been long upon the borders of despair , and at last sweetly assured and setled ; and being asked how he attained that Assurance , he answered , Non ex nova aliqua revelatione , &c. Not by any new revelation , but by subjecting my understanding to , and comparing my heart with the written word . And Mr. Roberts in his Treatise of the Covenants , speaks of another that so vehemently panted after the Sealings and Assurance of the love of God to his soul , that for a long time he earnestly desired some Voice from Heaven ; and sometimes walking in the solitary Fields , earnestly desired some miraculous voice from the Trees or Stones there : This was denied him , but in time a better was afforded in a scriptural way . Now to resolve the Query out of these distinctions . First : Though all Believers have not the formal Sealings of the Spirit , yet they have the objective , or material Seal ; that is , the Spirit is in them as a sanctifying spirit , putting a real difference betwixt them and others , when he is not with them by way of evidence and assurance of sanctification . Secondly : Though all Believers are not Sealed at one and the same time , yet there are few , if any Believers , but do meet with one season or other in this life , wherein the Lord doth Seal them ; if not at their first close with Christ , as many have been Sealed , yet in some choice and eminent season of communion with God , such golden spots of time , such precious seasons most Christians can speak of . Though as Bernard speaks , it be rara hora , brevis mora . Seldom but sweet : Or if not in the course of their active obedience , 't is a thousand to one but they shall meet it in the way of their passive obedience , if God exercise them eminently under the cross , or after a dark cloud of desertion , or in a dying hour . Thirdly and lastly : Though God now Seals not men in an extraordinary and immediate way by Revelation , immediate Inspiration , or Voices from Heaven , yet most Christians are sealed in the ordinary way of the Spirit , under one Ordinance or other , in one duty or other . 4. Query . What is the priviledge of being Sealed by the Spirit ? Answ. Much every way , words cannot express the riches of this mercy ; for let us but consider the four following particulars , and you will admire the mercy . First : Consider whose act and proper work Sealing is . God doth not send Angels upon this Errand ; though if he did , that would be a great honour to poor dust and ashes , but he sends his Spirit to do it . Oh , the Condescension of the great God to men ! this is a greater honour than if millions of Angels were imploy'd about it . And then as to certainty and satisfaction , it is beyond all other ways and methods in the world ; for in miraculous Voices and Inspirations it's poss●…ble there may subesse falsum , be found some Cheat or Imposture of the Devil ; but the spirits witness in the heart , suitable to his revelation in the Scripture , cannot deceive us . Secondly : The conclusion or truth sealed , is ravishing and transporting . All Christians vehemently pant for it , few have the enjoyment of it for any long continuance . But whilst they do enjoy it , they enjoy Heaven upon Earth , a joy beyond all the joys of this world . To have this conclusion surely Sealed , - Christ is mine , my sin is pardoned , I shall be saved from wrath , through him : O , what is this ! what is this ! Thirdly : Consider the subject , or person Sealed , a poor sinful wretch that hast ten thousand times over grieved the good Spirit of God , by whom notwithstanding thou art Sealed to the day of Redemption : Thou hast by every sin deserved to be sealed up to Damnation : Thou hast reason to account and esteem thy self much inferior in graces and duties to many thousands of the Saints that are panting after this priviledge , and cannot obtain it : O , the riches of the goodness of God! Fourthly and lastly , Consider the designs and aims of the Spirit in his Sealing thy soul , which are 1. To secure Heaven to thee for ever . 2. As intermediate thereunto , to bring very much of Heaven into thy soul , in the way to it ; indeed to give thee two Heavens , whilst many others must suffer two Hells . 5. Query . Lastly : We will enquire what are the effects of the Spirits sealing upon our souls , by which we may distinguish and clearly discern it from all delusions of Satan , and all Impostures whatsoever ? Answ. The genuine and proper effects and fruits of Sealing , are 1. Inflamed Love. 2. Renewed Care. 3. Deep Abasements . 4. Increase of Strength . 5. A desire to be with the Lord. 6. Improved Mortification to the world . Wheresoever these are found consequent to our Communion with God , and his manifestations of himself to us therein , they put it beyond all doubt , that it was the Seal of his own blessed Spirit , and no delusion . First : The Sealings of the Spirit cannot but inflame the love of the soul in a very intense degree towards God : One flame doth not more naturally beget another , than the love of God doth kindle the love of a gracious soul to him . We have known and believed the love that God hath to us , 1 Joh. 4. 16. 19. When Christ had forgiven much to that poor Woman that had sin'd much , and manifested pardoning mercy to her soul ; O , how much was her love to Christ inflamed thereby ? Luk. 7. 47. Secondly : Renewed care and diligence follows the Sealings of the Spirit . Now is the soul at the foot of Christ , as Mary was at the Sepulcher , with fear and great joy . He that Travels the Road with a rich treasure about him , is afraid of a Thief in every bush . This is exemplified in the Spouse , who had endured many a sad day and night in Christs absence , and sought him sorrowing ; but when she had regained his felt and sensible presence , it 's said , Cant. 3. 4. I found him whom my soul loveth ; I held him , and would not let him go . She doth not ( as one speaks ) lay by diligence , as if all were done ; but is of new taken up with as great care to retain and improve this mercy , as before she was solicitous to obtain it . Whether a Believer want or have , whether he be seeking or enjoying , there is still matter of exercise for him in his condition . Thirdly : Deep abasement and great humblings use to follow the eminent appearances of God to the souls of men . Lord ( said that Disciple ) how is it that thou wilt manifest thy self to us and not unto the world , Joh. 14. 22. When God Sealed the Covenant to Abraham , to be a God to him , at this Abraham fell upon his face , Gen. 17. 1 , 2 , 3. Never doth a soul lie lower in the dust , and abhor it self , than when the Lord makes the most signal manifestations of his grace and love to it . Fourthly : Increased strength follows the sealings of the Spirit . New powers enter into the soul , and a sensible improvement of its abilities for duty , or ever I was aware ( saith the Spouse ) my soul made me as the Chariots of Aminadab , Cant. 6. 12. Now the wheels of the soul being oyled with the joy and comfort of the Spirit run nimbly in the ways of obedience . The joy of the Lord is your strength . Fifthly : Sealings of the Spirit , inflames the desires of the soul after Heaven , and makes it long to go home . Nothing makes death so undesirable to the Saints , as the doubts and fears that hang upon their Spirits about their condition . Were their evidences for Heaven clear , and their doubts resolved , they would as the Apostle speaks , desire to be dissolved , and to be with Christ , Phil. 1. 23. If once the great question of our interest in Christ be throughly decided , and all be clear betwixt us and our God , we shall find Life the matter of Patience , and Death the object of desire . Sixthly and lastly : Improved Mortification to the world , flows naturally from the Sealings and Assurances of the love of God to our souls . It is with our souls after such a view of Heaven , and a sealed interest therein , as it is with him that hath been gazing upon that glorious Creature the Sun , when he comes to cast his eye again upon the Earth , all things seem dark and cloudy to him . He sees no beauty in any of those things , because of that excellent luster which he lately beheld . We know ( saith the Apostle ) that if our earthly house of this Tabernacle were dissolv'd , we have a building of God , an House not made with hands ; eternal in the Heavens , there 's Assurance or Sealing : For in this we groan earnestly , desiridg to be cloathed upon with our House which is from Heaven . There 's the natural effect of it , 2 Cor. 5. 1 , 2. Uses . The point speaks to three sorts of persons , viz. 1. To those that have not yet been Sealed . 2. To those that once had , but now want this comfort . 3. To those that enjoy the comforts of it . First : To those that yet want this mercy , who have not been formally Sealed by any assurance of their title to Christ , but all their days have been clog'd with fears and doubts of their condition . To such my Counsel is . First : That you be not quiet under these uncertainties , but pant after the assurance of peace and pardon . Say unto Christ as the Spouse did , Cant. 8. 6. Set me as a Seal upon thy heart , as a Seal upon thine arm : Pant after it as David did , Psal. 35. 3. Say unto my soul , I am thy Salvation . How can you look upon such precious promises , and not dare to tast them ? How can you hear others speak of their satisfaction , peace , and assurance , and be quiet until you also have attained it ? What is it that hinders this mercy that it cannot come home to your souls ? Is it your neglect of duty ? O , stir up your selves to take hold of God. Is it want of a through search and examination of your estate ? O , let not thine eyes find rest , till that be fully done : Is it some special guilt upon thy soul that grieves the Spirit of God ? Be restless till it be removed . I know this mercy is not at your command , do what you can do ; but yet I also know when God bestows it , he usually doth it in these ways of our duty . Secondly : To those that once had , but now want this blessing , who say as Job 29. 2 , 3. O that it were with me as in days past ! The darkness is the greater to you , because you have walked in the light of the Lord. The sum of Christs Counsel in this case is given in three words , Rev. 2. 5. Remember , Repent , Reform . First : Remember ( i. e. ) ponder , consider , compare time with time , and state with state , how well it once was , how sad it now is . Secondly : Repent , mourn over these your sinful relapses ; sure you may challenge the first place among all the mourners in the world . Your loss is great . O , better to have lost the light of your eyes , than this sweet light of Gods countenance ; your sin hath separated betwixt you and your God , O mourn over it . Thirdly : Reform . Do your first works again . O Christian , consider thy heart is sunk deeper into the world than it was wont to be . Thy duties are fewer , and thy zeal and affection to God much abated . Return , return , O back-sliding soul , and labor to recover thy first love to Christ , what-ever pains it cost thee . Lastly : To those that do enjoy these choice and invaluable mercies , the Sealings of the Spirit . First : Take heed that you grieve not the good Spirit of God , by whom you are Sealed to the day of Redemption , Eph. 4. 30. He hath comforted you , don't you grieve him : The Spirit is a tender and delicate thing , you may quickly deprive your selves of his joy and peace . Secondly : Be humble under this advancement and dignity . If your hearts once begin to swell , look out for humbling dispensations quickly , 2 Cor. 12. 7. This treasure is always kept in the Vessel of a contrite and humble heart . Thirdly : Keep close to duty ; yea , tack one duty to another by intermediate Ejaculations . If care of duty be once remitted , you are not far from a sad change of your condition . Fourthly : Improve all Ordinances , especially this great Sealing Ordinance for your farther confirmation and establishment . Act your Faith to the uttermost of its ability upon Christ Crucified , and comfort will flow in : The more the direct acts of Faith are exercised , the more powerful and sweet its reflex acts are like to be . THE FIFTH MEDITATION UPON Joh. 1. 29. Behold the Lamb of God which taketh away the Sins of the World. THE scope of this Chapter is to prove the Divinity and Eternal God-head of Jesus Christ. One of those Arguments , by which this great Article of Faith is confirmed and proved , is the Testimony of John. This testimony of John is the more remarkable , because it was before Prophesied of him , that when the Messiah should come , this Messenger should go before his face to prepare the way for him , Mal. 3. 1. Now among all the Testimonies that ever John gave of Christ , none ever was , or could be more full and clear than this in the Text. Behold the Lamb of God which taketh away the Sin of the World. In which words are remarkable , 1. The Preface to his Testimony . 2. The Testimony itself . First : The Preface or Introduction to Johns Testimony ; Behold , there is a double use in Scripture of this word . Sometimes it 's used by way of In●…ication , and sometimes by way of Excitation . In the first it points out the person ; in the last it raises our affections to him . In this place it hath both these Uses . Behold the Lamb of God. q. d. This is the great ●…xpectation and hope of all Ages . This person whom you behold , is the desire of all Nations . Loe , this is God manifest in flesh . This is the great Sacrifice , the Lamb of God. Never did humane eyes behold such an object before . Secondly : The testimony it self , which must be considered two ways , as it respects , 1. The truth and reality 2. The vertue and dignity of Christ its object . First : Johns Testimony respects the the truth and reality of the object ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lamb of God , the very Antitype to which all legal Sacrifices had respect , and from which they derived all their value and vertue , grace and truth came by Christ , as he had said before , ver . 17. The Paschal Lamb , and Lamb for daily Sacrifice , were but the Types and Shadows of this Lamb of God. Secondly : His Testimony respects the vertue and dignity of Christ and his Blood. He taketh away the Sin of the World. The Greek word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as a Learned Critick observes ) answers both the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Isa. 53. and signifies not only to bear , but to bear away portando expiat , expiando ausert , efficitque ut remittatur . By bearing sin , he expiates it ; and by expiating , takes it away , or procures the mission of it . The expression seems to allude to the scape Goat , mentioned , Levit. 16. 22. Thus Christ really and wholly takes away the sin of the world , ( i. e. ) the sin of all Believers in the world , for whom he was Sacrificed , as Drusius well expounds it , concurrent with the stream of sound Expositors . So that this is a very full Testimony which John gives to Christ , and it is given with great affection and admiration of him : Behold , yea , admire in beholding the Lamb of God which taketh away the sin of the world ; behold him with affections suitable to such an object . Ecce persona à Deo ordinata in victimam ad expiandum peccata . Behold the person appointed , by God for a Sacrifice to expiate sin . Now though this Scripture be very fruitful in practical observations , yet it is not my purpose at this time to note or prosecute any of them , except this one , which rises from the praefatory particle , or that note of admiration , with which Johns Testimony of Christ is usher'd in . Behold the Lamb of God. And the note thence will be this : Doct. That Jesus Christ the Lamb of God , is to be beheld with admiration and affection suitable to such an object . Christ is beheld by men three ways . First : Carnally , with an eye of flesh . So men saw him in the days of his flesh , and despised him , Isa. 53. 2. Carnal eyes saw no beauty in him that he should be desired . Secondly : Fiducially , by the eye of Faith , believing is seeing Christ , Joh. 6. 40. Faith is to the Saints instead of eyes ; by it they make Christ present , though the Heavens have received him out of our carnal sight . Thirdly : Beatifically , by the glorified eye . So the spirits of just men made perfect , do by their mental eye see him in glory , and all the Saints after the Resurrection , shall with these Corporeal eyes , see their Redeemer , according to Job 19. 26 , 27. The sight of Christ by Faith ( which is all the sight of him that any man now hath , or can have in this world ) as it is much more excellent than the first , for blessed are they that have not seen and yet believe , Joh. 20. 29. So it is much inferiour to the last , 1 Cor. 13. 12. For now we see darkly through a glass , but then face to face . But though it be an inferior Vision , in respect of that which is immediate and perfect , yet the eye of Faith is a precious eye , and the Visions of Christ by Faith , are ravishing Visions ; and he that beholds Christ , the Lamb of God , by a steddy fixed eye of faith , cannot but admire , and be deeply affected with such a sight of him . The views of Christ by Faith are ravishing and transporting views , 1 Pet. 1. 8. Whom having not seen , ye love , in whom though now ye see him not ; yet believing , ye rejoyce with joy unspeakable , and full of glory . It is a disparagement to so glorious an object as Christ , to behold him and not wonder ; to see , and not love him . Certainly the admiration , love , delight , and joy of our hearts , are all at the command of Faith : For let us but consider what ravishing excellencies are in Christ , for the eye of a Believer to behold and admire . First : God is in Christ , 2 Cor. 5. 19. He is God manifest in the flesh , 1 Tim. 3. 16. A God Incarnate , is the worlds wonder : Here is Finite and Infinite joyn'd in one ; Eternity matcht with Time ; the Creator and Creature making but one Person . The Lord hath Created a new thing in the Earth , a Woman shall compass a Man , Jer. 31. 22. 'T is an argument of weakness to admire little things , and of stupidity not to admire great things . Many Miracles ( saith one ) were wrought by Christ in the flesh ; but the greatest of all Miracles was his assumption of Flesh. Secondly : The Wisdom of God is in Christ ; yea , in him are hid all the treasures of Wisdom and Knowledge , Col. 2. 3. Never did the Divine Wisdom display its glorious beams in the eyes of Men and Angels in any work of God , since the beginning of time , as it hath done in the designation of Christ , to be the Lamb of God , a Sacrifice for sin . Behold the Lamb of God ; and in him , behold the unsearchable Wisdom of God , in recovering the Elect perfectly from all the danger of sin , and yet making sin more dreadful to them by the way of their recovery from it , than ever it could be made by any other consideration . Infinite Wisdom in suiting the Sinners remedy to the cause of his disease . The Disease was the Pride of Man ; the Remedy was the Humiliation of the Son of God. Man affected to be as God , that ruin'd him ; God comes down , assumes flesh , and will be found in fashion as a man ; that saved him . O profound Wisdom , which from the loss and ruine of our Primitive glory , which was the undoing of us , soul and body , takes the occasion of raising us to a far better state , and settles us in it , with a much better security than the former . Who but Jesus Christ , the Wisdom of God ( as he is called , 1 Cor. 1. 24. ) could ever have ordered and over-ruled the worst of evils , so as by occasion of the breach of the Law to raise more glory to God than ever could have been given to him , by the most punctual observation of its commands , or by the most rigorous execution of its penalties . O the astonishing depth of Wisdom . Thirdly : The love of God is in Christ. Behold the Lamb of God! and in him , behold the love of God in the highest and most triumphant discovery that ever was or can be made of it in this world , 1 Joh. 4. 10. Herein is love , not that we loved him , but that he loved us , and sent his Son to be the Propitiation for our sins . O here , here is the love of God to Sinners ; he manifests love to us in our daily provisions , protections , deliverances , and comforts . That we have health when others groan under pains , therein is love . That we have bread to eat , when others are ready to perish , therein is love . O , but to have Christ to be a Propitiation for us , when the Angels that fell were left desperate , therein was love indeed . All the love that breaks out in the variety of providences for us in this world , in our Health and Estates , in our Relations and Comforts , is nothing compar'd with this love . Herein is love indeed . Fourthly : The tender mercies of God over poor Sinners are in Christ , as Christ is the mercy promised , Luk. 1. 72. the capital mercy , so he is the Chanel through which all the streams of Gods mercy flow freely to the Sons of men , Jude 21. the mercy of God to Eternal life , or his saving mercies are only dispenced to us through Jesus Christ. Behold the Lamb of God! A Lamb prepared by the astonishing mercy of God , a Sacrifice for us , when no Sacrifice is laid out for fallen Angels . Mercy alone hath made this difference ; mercy opened its tender eye , and looked through Christ upon us in the depth of our misery . In Christ it is that the milder attribute of mercy is exercised upon us , whilst severe Justice punishes them . Fifthly : All the hopes of poor Sinners are in Christ , Col. 1. 27. Take away Christ , and where is the hope of our souls ? 1 Tim. 1. 1. 'T is by the Blood of the Lamb that we have hope towards God : In his Oblation and no where else our hope of Salvation finds footing . On him it is the Anchor of hope is fixed , and the soul stayed when the storms of fear and inward trouble do arise and beat violently upon it . Sixthly : The Salvation of our souls to Eternity is in Christ , Acts 4. 12. Neither is there any other name given under Heaven , by which we must be saved . He is the Ark in whom we are preserved , Jude ver . 1. Look as the sprinkling of the Blood of the Paschal Lamb upon the Door-posts of the Israelites was that which preserved them from the destroying Angel , so the Blood of Christ the Lamb of God Typified by that Blood , saves Believers from the wrath to come . But who can open the unsearchable riches , or recount the ravishing excellencies found in Christ ? Angels and the Spirits of just men made perfect behold and admire for ever-more the incomparable excellencies of Christ. Heaven would be no Heaven to them , if they could not behold Christ there , Psal. 73. 25. But my business rather lies in improving this point , than endeavouring farther to unfold it ; for new wonders will appear in Christ , if we behold him to Eternity . And all the improvement I shall make of it shall be in one use of Exhortation , bespeaking every one of you what ever your present condition and estate be , to behold the Lamb of God , which taketh away the sin of the world . And First : If there be found among you any that are sensible of a stony hard heart which cannot relent and mourn for all the wrong done to Jesus Christ by sin , whose affections are benum'd and stupified by sin ; so that no considerations they can urge upon their own hearts , are able to thaw them , & cause a relenting pang for sin . To such I would direct the words of this Text , as the most effectual means to melt such hearts . Look hither hard heart , Behold the Lamb of God. Consider , believe and apply what is here sensibly represented , and thy heart is hard indeed if it relent not upon such a view of Christ. It 's said Zech. 12. 10. They shall look upon me , whom they have pierced , and mourn . Behold the Son of God brought as a Lamb to the Slaughter for thee a vile polluted Sinner : Behold the invaluable Blood of this Sacrifice shed for thee : Bring thy thoughts close to this subject ; think who it is that was made a Lamb for Sacrifice , for whom he endured all his unspeakable sufferings , how meekly and willingly he endured all the wrath of God and men ; standing in his perfect Innocency to be slain for thee : Behold , he was made sin for thee , who had no sin ; that thou who hadst no Righteousness , mightst be made the Righteousness of God in him . O , who ever loved thee at that rate Christ hath done ? Who would endure that misery that Christ did endure for thy sake ? Would thy Father , or the Wife of thy bosom , or thy Friend that is as thy own soul , be content to feel that for thee ( though but one hour ) which Christ felt when his sweat was as it had been great drops of Blood falling down to the ground ! Nay , thou wouldst never taste such a cup for the saving of thine own Child , as Christ drank off , when he cried , My God , my God , why hast thou forsaken me ? Behold how he loved thee ? Surely if the Rocks rent asunder at his passion , thy heart is harder than a Rock , if it thaw not at such a sight as this . Fix thine eyes a while here , and thine eye will affect thy heart . Secondly : Is there any among us that make too light of sin , and are easily overcome by every temptation to the commission of it . O come hither and behold the Lamb of God , and you cannot possibly have slight thoughts of sin after such a sight of Christ. See here the price of sin , behold what it cost the Lord Jesus Christ to expiate it . Did he come into the world as a Lamb , bound with the bands of an irreversible decree to die for sin ? Did he come from the Bosom of the Father to be our Ransomer , and that at the price of his own life ? Did the hand of severe Justice shed the Heart-blood of this Immaculate Lamb to satisfie for the wrong thy sins have done to God ? and yet canst thou look upon sin as a light matter ? God forbid . I remember when the Worthies of Israel brake through the Host of the Philistines , and brought unto David the waters of the well of Bethlehem : It 's said , 2 Sam. 23. 17. he would not drink thereof , but pouered it out before the Lord , and said , Be it far from me that I should do this ; is not this the Blood of the men that went in Jeopardy of their lives . He longed for it , and yet would not taste it , how pleasant soever it would have been to him , considering what hazard was run to obtain it . Ah Christian , it was but the hazard of their Blood that gave cheque to David's appetite to the water ; and if the water had cost an equal quantity of their blood , yet it had been but a low argument to disswade him from drinking it , to this consideration that now lies before thee . Thy sin actually cost the Blood of Christ , one drop whereof is more valuable than all humane blood ; and yet wilt thou not deny thy Lusts , nor resist a temptation for his sake ? Behold the Lamb of God slain for thy sin , and thou canst never have slight thoughts of it any more . Thirdly : Is there any among you that droop , and are discouraged in their spirits , because of their manifold aggravated Iniquities ? who being over-weighed with the burdensome sense of sin , despond and sink in their minds : to such I would apply the words of my Text as a soveraign Cordial to revive their hearts and hopes . Behold the Lamb of God , that taketh away the sin of the world . If the Blood of the Lamb can take away the sin of the world , it can take away thy sin , though there be a world of sin in thee : For do but consider Christ as designed from Eternity to be our Propitiation , Joh. 6. 27. Him hath God the Father Sealed , as Sacrificed in our room in the fulness of time , 1 Cor. 5. 7. Christ our Passover is Sacrificed for us ; as accepted by the Father with greatest content and pleasure ; even as a sweet smelling savor , Eph. 5. 2. as publiquely justified and discharged by God the Creditor at his Resurrection , 1 Tim. 3. 16. and John 16. 9. And lastly , Consider him as now in Heaven , where he appears before God for us , as a Lamb that had been slain , Rev. 5. 6. bearing the very marks of his death , and presenting them before God , as the most effectual and moving plea to procure pardon and mercy for his people . Let these things , I say , be duely pondred , and nothing will be found more effectual to relieve the despondent minds of poor Believers against the sinking sense of their sin . He that represents himself in the Sacrament as wounded for you , shews at the same time , to the Father in Heaven , the real Body that was wounded ; than which , nothing more effectually moves mercy , or stays the sliding feet of a poor Believers hope : And that whether we consider , First : The dignity of that body which was wounded , the most h●…llowed and deeply sanctified thing that ever was created , Luk. 1. 35. That holy thing . Secondly : Or his Vicegerency in suffering , He was wounded for our Transgressions , Isa. 53. 5. It was for that hard , proud , vain , dead heart that thou complainest of : Or Thirdly : The end and design of those wounds which was to repair the Honour of God , and the violated Law ; the language of that blood ( which is said to speak better things than the blood of Abel , Heb. 12. 24. ) is this . Father , have these poor souls wounded thy Name , thine Honour , thy Law ? Behold the wounds thy Justice hath inflicted on me for reparation of all that wrong they have done thee ! Oh how sweetly doth the Blood of the Lamb settle the Conscience of a poor drooping Believer ! Fourthly : Is there any among you that are faint-hearted and ready to shrink away from any sufferings for Christ , as unable to bear and endure any thing for his sake ? To such I would say in the words of this Text. Behold the Lamb of God. Did Christ suffer such grievous things for you , and cannot you suffer small matters for him ? Alas , what is the wrath of man to the wrath of the great and terrible God! Beside , he was an Innocent Lamb , and deserved not to suffer the least degree of penal evil upon his own account , but thou hast deserved Hell , and yet shrinkest under the sufferings of a moment . Did he suffer so much for you , and can you suffer nothing for him ? Surely he in suffering for you hath left you an example that you should follow his steps , 1 Pet. 2. 21. What is our Blood compar'd in dignity to the Blood of Christ ? What are our sufferings compar'd in kind or degree , to the sufferings of Christ ? Nothing is found to fortifie a mans spirit for sufferings , as the Meditation of Christs sufferings for us doth . Fifthly : Is there any among you that are impatient under your own personal tryals and troubles , apt to howl under common afflictions from the hand of God , or swell with revenge under injuries from the hands of men ? To such I would say , Behold the Lamb of God. Was Christ a Lamb for meekness , and art thou a Lyon for fierceness ? Was he silent , not once opening his mouth when he suffered most vile things from the hands of Sinners , and can you bear nothing ? He suffered patiently , and deserved it not ; you suffer impatiently , and have deserved infinitly more . O that you would learn to be more Christ-like in all your tryals & afflictions . Let it not be said that Christ carried it as a Lamb , when he was tried ; and we like Swine grumbling , or houling when we are tried . O get a Christ-like temper . Sixthly : Is there any among you that stagger at the promises through unbelief ? That cannot rely upon a word of promise , because their own unbelieving hearts fill them with unworthy suspicions of the power , faithfulness , or willingness of God to perform them to them . O that such would behold the Lamb of God , as represented in this Ordinance ! Are not all the promises of God Sealed to Believers in the Blood of this Lamb , Heb. 9. 17 , 18 , 19 , 20. Are not all the promises of God in Christ , Yea , and Amen to all that are in him ? 2 Cor. 1. 20. Or is there any thing put into any promise of greater value than the Blood of the Lamb that was shed to purchase it ? Or is not the giving of Christ to die for us , the accomplishment of the greatest promise that ever God made to us ? And after the fulfilling thereof , what ground remains for any to doubt the fulfiling of lesser promises ? Lastly : Is there any among you that desire to get up your affections at this Table ; to have your hearts in a melting temper , to awaken and rouze up all the powers of your souls in so great an occasion for it as this . Behold the Lamb of God , and this will do it . Christ calls off your eyes and thoughts from all other objects to himself , Isa. 65. 11. I said , behold me , behold me . Fix the eye of Faith here , and you will feel a pang quickly coming upon your hearts like that , Cant. 2. 5. Stay me with Flaggons , comfort me with Apples , I am sick with love . Your eye will affect your hearts : Whilst you behold , your hearts will melt within you . THE SIXTH MEDITATION UPON Rom. 8. ver . 32. He that spared not his own Son , but delivered him up for us all , how shall he not with him also freely give us all things ? THIS Scripture contains a most weighty argument to encourage and confirm the Faith of Christians in the expectation of all spiritual and temporal mercies . It proceeds from the greater to the lesser affirmatively . He that delivered his Son for us , what can he deny us after such a gift ? every word hath its weight . Did not God spare ( i. e. ) abate any thing which his justice could inflict upon his Son , his own Son , opposed here to his adopted Sons , as being infinitly more excellent than they , and most dear to him above and beyond all others ; but on the contrary , delivered him up , how dear soever he was unto him , to Humiliation , contradiction of Sinners , to all sorrows and temptations , yea to death , and that of the Cross , and all this for us , for us Sinners , for us Enemies to God , for us unlovely Wretches : How shall he not with him also freely give us all things ? How is it imaginable that God should with-hold after this , spirituals or temporals from his people ? How shall he not call them effectually , justifie them freely , sanctifie them throughly , and glorifie them eternally ? How shall he not cloath them , feed them , protect and deliver them ? Surely if he would not spare or abate to his own Son one stroke , one tear , one groan , one sigh , one circumstance of misery ; it can never be imagined that ever he should after this deny or withhold from his people , for whose sakes all this was suffered , any mercies , any comforts , any priviledge spiritual or temporal , which is good for them , and needful to them . So that in the words we find , 1. A Proposition . 2. An Inference from it . The Proposition opens the severity of Gods justice to Christ ; the Inference declares the riches of his mercy to us in Christ. First : We have here before us a Proposition containing the severity of Divine Justice towards Christ : And this is expressed two ways . Viz. 1. Negatively , he spared him not . 2. A●…irmatively ; he delivered him up for us . First : Negatively : He spared not his own Son. There is a three-fold mercy in God , viz. Preventing mercy , which steps between us and trouble . Delivering mercy , which takes us out of the hand of trouble : And Sparing mercy , which though it do not prevent nor deliver , yet it mitigates , allays , and graciously moderates our troubles ; and though sparing mercy be desirable and sweet , yet it is the least and lowest sort of mercy that God exercises towards any . Though it be mercy to have the time of sufferings shortned , or one degree of suffering abated ; yet these are the lowest and least effects of mercy , and yet these were denied to Jesus Christ , when he stood in our room to satisfie for us . God spared not one drop , he abated not one degree of that wrath which Christ was to suffer for us . Secondly : Affirmatively . But on the contrary , he delivered him up for us all . He delivered him , as a Judge by sentence of Law delivers up the Prisoner to be Executed . 'T is true , Pilate delivered him to be Crucified , and he also gave himself for us ; but betwixt Gods delivering , Pilates delivering , and his own , there is this difference to be observed . In God it was an Act of highest Justice . In Pilate an Act of greatest wickedness . In himself , an Act of wonderful obedience . God , as by an act of highest Justice , delivered him up for us . For us , notes the Vicegerency of his sufferings , not only for our good as the final cause , nor only for our sins as the meritorious cause , but for us ( i. e. ) in our room , place , or stead , according to 1 Pet. 3. 18. and 2 Cor. 5. 14. Secondly : We have also here before us a most sweet and comfortable inference and conclusion from this proposition . If God have so delivered him , how shall he not with him freely give us all things ? For Christ comprehends all other mercies in himself , therefore in giving him for us , all other mercies are necessarily with him given to us . And these mercies the poorest weakest Believer in the world may warrantably expect from God. For as God delivered him for us all , so the treasures of all spiritual and temporal mercies are thereby freely opened to us all , to the weak as well as to the strong . He saith not Christ was delivered for all absolutely , but for us all , ( i. e. ) all that Believe , all that are Elected and called , in whose person it is manifest the Apostle here speaks , as Pareus , on the place well observed . Hence these two doctrinal conclusions fairly offer themselves . 1. Doct. That the rigor and severity of Divine Justice was executed upon Jesus Christ , when he suffered for us . 2. Doct. That Believers may strongly infer the greatest of mercies to themselves , from the severity of Gods Justice to Jesus Christ. I would willingly speak to both these points at this time ; each affording such proper matter of meditation to us in such a season as this . To begin therefore with the first observation . 1. Doct. That the rigor and severity of Divine Justice was executed upon Jesus Christ ; when he suffered for us : God did not spare him . In Zach. 13. 7. you have Gods Commission given to the Sword of Justice , to smi●… his own Son , and that without pitty . Awake , O Sword , against my Shepherd , and against the man that is my fellow , smite the Shepherd , &c. And when this Commission came to be executed upon Christ , the Text tells us , God did not spare him . All the Vials of his wrath were poured out to the last drop . Two things require our attention in this point . 1. Wherein the severity of Justice to Christ appeared . 2. Why must Justice be executed on him in such rigor and severity ? Why there could be no abatement , mitigation , or sparing mercy shewn him in that day . First : Wherein the severity of Divine Justice to Christ appeared . And this will manifest it self in the consideration of the following particulars . First : Let us consider what Christ suffered , and we shall see the severity of Justice in his sufferings , for he suffered all kinds of miseries , an●…●…at in the most intense degrees of them . His sufferings were from all hands , from Heaven , Earth , and Hell : From his EneEnemies who Condemned him , Buffeted him , Reviled , Scourged and Crucified him . From his own Disciples and followers , one of whom perfidiously betray'd him , another openly deny'd him , and all in the hour of his greatest trouble forsook and abandoned him . He suffered in his Body the most exquisite torments ; the Cross was a cruel Engine of torment , and more so to him than any other , by reason of the excellent Crasis and temperament of his Body , and his most acute and delicate sense ; for as the School-men truly say , He was optime complectionatus , of the most exact and exquisite Complexion ; and his senses remained acute and vigorous , no way blunted , during the whole time of his sufferings , but full of life and sense to the last gasp , as may be gather'd from Mark. 15. 39. When the Centurion which stood over against him , saw that he so cried out , and gave up the ghost ; he said , Truly this was the Son of God. He suffered in his soul ; yea , the sufferings of his soul , were the very soul of his sufferings ; he felt in his inner man the exquisite torments and inexpressible anguish of the wrath of God. Hence was that preternatural bloody sweat in the Garden ; and hence that heart-rending out-cry upon the Cross , My God , my God , why hast thou forsaken me ? In all which sufferings from Heaven , from Earth , from Hell , from Friends , from Enemies , there was no allay or abatement of the least degree of misery . God spared not his own Son ( saith the Text ) but delivered him up . Wherein the severity of Divine Justice to Jesus Christ is displayed in these five remarkable considerations following . First : God spared not : If mercy , pity , and forbearance might be expected from any hand , surely it might be expected from God. He is the Fountain of mercy . The Lord is very pitiful , and of tender mercy , saith the Apostle , Jam. 5. 11. The most melting and tender compassions of a Mother to her Sucking Child , are but cruelty in comparison with divine tenderness and mercy , Isa. 49. 15. Can a Woman forget her sucking Child , that she should not have compassion upon the Son of her Womb ; yea , they may forget , yet will I not forget thee . Can a Woman , the more affectionate Sex forget her sucking Child , her own Child , and not a Nursing child only ; her own Child whilst it hangs on her breast , and with the Milk from her breast , draws love from her heart ? Can such a thing as this be in Nature ? Possibly it may ; some such cruel Mothers may be found , but yet I will not forget thee , saith God. Though humane corrupt Nature may be so vitiated , yet from the Divine nature compassion and mercy are inseparable . It flows as waters flow from their Fountain ; only here it restrained it self , and let not out one drop to Jesus Christ in the day of his sufferings . God , the God of mercy spared not . Secondly : God spared not , saith the Text ( i. e. ) he abated not any thing which Justice could inflict . Christ was not spared one stroke , one tear , one groan , one drop , one sigh , one shame , one circumstance , no not the least , which Justice could demand as satisfaction for mans sin . There be divers kinds of mercy in God ; there is in him , preventing mercy , delivering mercy , and sparing mercy . Now sparing mercy ( as one well observes ) is the lowest mercy of all the three . 'T is less mercy to be spared or abated some degree or circumstance of misery , than to have misery prevented by mercies stepping in betwixt us and it . It 's less also than to be wholly delivered out of the hand of misery . Either of these are greater acts of mercy than to abate a degree , or shorten an hour of our trouble ; the least abatement of any one circumstance of misery had been sparing mercy , though it had been but the least and lowest act of mercy ; and yet even this was denyed to Christ , he was not abated one minute of time , or the least degree of sorrow God spared not . Thirdly : He spared not his own Son , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So stiled Signanter his own or his proper Son , in a special and peculiar manner nearer and dearer to him than the Angels , who are his Sons by Creation , Jo●… 1. 6. or any of the Saints who are his Sons by grace , in the way of Regeneration and Adoption , Joh. 1. 12 , 13. This was his own Son by Nature , a Son of an higher rank and order , Psal. 2. 7. begotten in an ineffable manner from all Eternity in his own divine essence ; and so is his Son by Nature , having the same Essence and Nature with the Father , being co-equal , co-essential and co-eternal with the Father . No relation in nature is so intimate strict and dear as this ; our Children are not so much our own Children , our bodies are not so much our own bodies , as Christ was Gods own Son ; and yet though he were so dear to him , his other Self , his express Image , his own dear Son , he spared him not . God spared not his own Son. Fourthly : And that which makes a farther discovery of Divine severity towards Jesus Christ , is this ; that God spared not his own Son in the day of his greatest distress , when he cryed to his Father in an Agony , that if it were possible the cup might pass from him : For of that day this Scripture is mainly to be understood , the day when he fell to the ground and pray'd , That if it were possible , the hour might pass . When he said , Abba , Father ; all things are possible to thee , take away this Cup from me , Mark 14. 35 , 36. He beheld his own dear Son sweltering under the heaviest pressure of his wrath , sweating great drops of Blood ; crying , If it be possible , let this hour , this cup pass , and yet it could not be granted : O the severity of God! He heard the cry of Ahab , and spared him ; he heard the Ninevites cry , and spared them : He heard the cries of Hagar and Ishmael , and spared them : Yea , he hears the young Ravens , when they cry , and feeds them : But when his own Son cryed with the most vehement cry , that the Cup might pass , he cannot be excused , he must drink it up , even the very dregs of the Cup of trembling , and that to the last drop . O the Justice and Severity of God! Fifthly and lastly ; Consider what the Father of mercies did instead of sparing the Son of his love , and the Text will inform you , that he delivered him up for us all . So 't is noted in Act. 2. 23. Him being delivered by the determinate Counsel and fore-knowledge of God , ye have taken , and with wicked hands have Crucified and Slain . There was a Concession or Permission to those wicked Instruments that shed his Blood , a loosing of the chain to those Ban-dogs , that compassed him about . Such a Concession as was never given them before , for still they were tyed up from perpetrating their wickedness , and executing their malice till now , and this was the hour which he often spake of ; My hour is not yet come . But O , what a dismal hour was it , when it did come ! when Providence let loose both Devils and Men upon Christ ! deliver'd him over to the will of his Enemies . And this was not all , Christ was not only delivered up into the hands of the worst of men , but which was much more terrible , into the severe hands of Divine Justice , to grapple with the pure , unmixed , and unallayed Wrath of the great and terrible God. Lastly : We will improve this point in a double Use , by way of Information , and Exhortation . 1. Use of Information . First : The Severity of Gods Justice to Jesus Christ informs us what a dreadful evil sin is , which so incenses the Wrath of God , even against his own Son , when he bare our sins , and stood before the Bar of God as our Surety . Come hither , hard hearts , ( hard indeed , if this cannot break them ) you complain you cannot see the evil of sin , so as to be deeply humbled for it ; fix your eyes a while here , and intently consider the point in hand : Suppose you saw a tender and pitiful Father come into open Court with fury in his face , to charge his own , his only , and his most beloved Son ; and prosecute him to death , and nothing able to satisfie him , but his blood ; and be well pleased when he sees it shed : Would you not say , O , what horrid evil hath he done , it must be some deep wrong , some heinous crime that he is guilty of , else it could never be that his own Father could forget his bowels of pity and mercy ; yet thus did the Wrath of God break forth against his dear Son , when he stood before the Bar as our Surety charged with the guilt of our sins . Secondly : Learn hence , what a fearful thing it is to fall into the hands of the living God. Well might Luther cry out , Nolo Deum absolutum . Let me have nothing to do with an absolute God. Woe to them that stand before God in their own persons , without Christ ; how will Justice handle them ! For if these things were done in the green Tree , what shall be done in the dry Tree ? Luk. 23. 31. Did the Son of God fear , tremble , sweat clods of Blood ? Did he stand amaz'd , and fall into such an Agony of soul when he drank that cup , which he knew in a few hours he should drink up , and then never taste the bitterness of it more : How sad is their case , that must drink of that Cup for ever , a Cup that hath Eternity to the bottom ! Thirdly : How incomprehensible and ravishing is the love of God to men , that would rather be so severe to Jesus Christ , the darling of his soul , than make us the objects of his Wrath for ever ! Which of you ( though there be infinitely less tenderness in your hearts than in Gods ) would lay your hands upon a Child , the worst Child you have , and put him to death , for the sake of the best Friend you have in the world ! But God with his own hand delivered his Son , his only Son , that from everlasting was the delight of his soul , who never offended him , to death , the most cursed and cruel death , and all this for Enemies ; how unspeakable is this love , and past finding out ! Fourthly : Did not God spare his own Son ; then let none of us spare our own sins . Sin was that Sword which pierced Christ : O let sorrow for sin pierce your hearts ; if ▪ you spare sin , God will not spare you , Deut. 29 , 20. We spare sin when we faintly oppose it , when we excuse , cover , and defend it ; when we are impatient under just rebukes and reproofs for it ; but all kindness to sin , is cruelty to our own souls . Fifthly and lastly : If God did not spare Christ , certainly he intends to spare Believers for his sake . The Surety could not be spar'd , that the Principal might be spar'd for ever . If God had spared him , he could not have spared us ; if he afflicts his People , it is not for satisfaction to himself , but profit to us , Heb. 12. 10. Should God spare the rod of Affliction , it would not be for our advantage . So many sanctified afflictions as are spar'd or abated , so many mercies and spiritual advantages are with-held from us . But as for those strokes of Justice that are the effects of Gods Vindictive wrath , they shall never be felt by Believers for ever . All the Wrath , all the Curse , all the Galland Wormwood was squeez'd into Christ's Cup , and not one drop left to imbitter ours . 2. Use of Exhortation . Did not God spare his own Son , but give him up to death for us all ? Then possess your hearts fully in the assurance of this great truth , That the greatest and best of mercies shall not be denied or withheld from you , if you be in Christ. Lay it down as a sure conclusion of Faith , and build up your hope and comfort upon it This takes in the second Observation , and surely never was any truth better fortified , never any inference more strongly inferr'd . Henceforth may infer Temporal , Spiritual , and Eternal mercies ; all must be yours if you be Christs , 1 Cor. 3. 21 , 22 , 23. Oh make sure that Christ is yours , and never hesitate at any other mercy : For First : God hath certainly a value and esteem for his own Son infinitely above all other things : He is his own Son , his dear Son , Col. 1. 13. the Beloved , Eph. 1. 6. The delight of his soul , Isa. 42. 1. Nothing is valued by God at that rate that Christ is valued . If therefore he spare not the most excellent mercy , but parts with the very darling of his soul for us , how shall he deny or with-hold any lesser inferior mercy ? It is not to be imagined he is the mercy Emphatically so called , Luk. 1. 72. Secondly : Jesus Christ is a Comprehensive mercy , including all other mercies in himself ; he is the Tree of Life , all other mercies are but the fruits growing on him ; he is the Son of Righteousness , and what-ever comfort spiritual or natural refreshes your souls or bodies , is but a Beam from that Sun , a Stream from that Fountain . If then God part with Christ to you , and for you , he will not with-hold other mercies ; he will not give the whole Tree , and deny an Apple ; bestow the Fountain it self , and deny you the Streams . All spiritual mercies are in him , and given with him , Eph. 1. 3. Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual blessings , in Heavenly places in Christ Jesus . All Temporals are in him , and given with him , Matth. 6. 33. they are additionals to that great mercy . Thirdly : If God spared not Christ , the best mercy , but delivered him up for us all when we were his Enemies , then certainly he will not deny lesser mercies when we are reconciled and made Friends to him . And this is the forcible reason of the Apostle , which even compels assent , Rom. 5. 9. Much more being now justified by his Blood , we shall be saved from wrath through him . In a word . Fourthly and lastly : If it were the very design and intention of God in not sparing his own Son , to open thereby a dore for all mercies to be let in upon us , then 't is not imaginable he should with-hold them . He will not lose his design , nor lay so many stripes upon Christ in vain : Some shall surely have the benefit of it , and none so capable as Believers . When God spared not his own Son , this was the design of it , and could you know the thoughts of his heart , they would appear to be such as these . I will now manifest the fierceness of my Wrath to Christ , and the fulness of my Love to Believers . The pain shall be his , that the ease and rest may be theirs ; the stripes his , and the healing balm issuing from them , theirs . The Condemnation his , and the Justification theirs . The Reproach and Shame his , and the Honour and Glory theirs . The Curse his , and the Blessing theirs . The Death his , and the Life theirs . The Vinegar and Gall his , the sweet of it theirs . He shall groan , and they shall triumph : He shall mourn , that they may rejoyce : His heart shall be heavy for a time , that theirs may be light and glad for ever . He shall be forsaken , that they may never be forsaken : Out of the worst of miseries to him , shall spring the sweetest of mercies to them . O Grace , Grace , beyond the conception of the largest mind , the expression of the tongues of Angels . THE SEVENTH MEDITATION UPON Mark. 9. 24. And straight-way the Father of the Child cried and said , with tears , Lord I Believe , help my Unbelief . THE occasion of these words is to be gather'd from the Context , and briefly it was this ; A tender Father brings a possessed Child to Christ to be cured , with a Sipotes , a doubting question , If thou canst do any thing , have compassion upon us , and help us . Words imparting much natural affection and tender love to his Child . Have Compassion [ upon us ] and [ help us ] If the Child be sick , the Parent is not well . What touches the Child is felt by his Father . And as they import his natural affection to his Child , so also , his own spiritual disease , or the weakness of his Faith. His Child was possest with a dumb Devil , and himself with unbelieving doubts and suspitions of Christs ability to cure his Child : The Child had a sick body , and the Father an infirm soul. Satan afflicted one by a possession , and the other by temptation , ver . 22. Christ returns his doubting language upon himself , ver . 23. If thou canst believe , all things are possible to him that believeth . q. d. Dost thou doubt of my ability to heal thy Child ? question rather thy own ability to believe for his cure : If he be not heal'd , the cause will not be in my inability , but in thine own infidelity : Which he speaks not to insinuate that Faith was in his own power , but to convince him of his weakness , and drive him to God for assistance , which effect it obtain'd ; for immediately , he cry'd out and said with tears , Lord I believe , help thou mine unbelief . O how good is it for men to be brought into the straights of affliction sometimes ? Had not this man fallen into this distress , it 's not like that he had ( at least not so soon ) arrived either to the sense of his grace , or the weakness of it . In the words we may note these three parts . First : A profession of his Faith , Lord I believe . Secondly : A sense of the weakness of his Faith , Help thou my unbelief . Thirdly : The affection with which both were uttered , He cried out , and said with tears . If these tears proceeded from the sense and feeling of divine power inabling him to believe , as some think , than they were tears of joy , and would inform us of this great truth . That the least and lowest measure of true Faith is matter of joy , unspeakable to the possessor of it . If they proceeded from the sense of the weakness of his faith , then they give us this note . That the remainders of unbelief in the people of God , do cost them many tears , they are the burdens and sorrows of gracious souls . 1. Doct. That the least and lowest measure of Faith , is matter of joy unspeakable to the possessor of it . The Apostle in the 2 Pet. 1. 1. calls it precious Faith , and it well deserves that Epithet ; for the least and lowest degree of saving Faith is of invaluable excellency , as will appear in these particulars . First : The least degree of saving faith truly unites the soul to Jesus Christ , and makes it as really a branch or member of him , as Moses , Abraham , or Paul were . All saving Faith receives Christ , Joh. 1. 12. Indeed the strong Believer receives him with a stronger and stedier hand than the weak one doth , who staggers , doubts , and trembles , but yet receives him , and consequently is as much interessed in the blessed priviledges flowing from Union , as the greatest Believer in the world . Such are Christs complacency in our persons and duties , his sympathy with us in our troubles and affections , and our interest in his person and purchase . And is not this matter of exceeding joy ? Is it not enough to melt , yea , overwhelm the heart of a poor Sinner to discover and feel that in his own heart , which entitles him to such mercies . Secondly : From the least degree of saving faith we may infer'as plenary a remission of sin , as from tht strongest . The weakest Believer is as compleatly pardoned as the strongest , Act. 10. 43. By him all that believe are justified from all things . All that believe without difference of sizes , strength , or degrees , the least as well as the greatest , the Believer of a day old , as well as the Fathers and Worthies of greatest name and longest standing . Loe then the least measure of faith intitles thee as really to the greatest blessing , as the highest acts of faith can do . 'T is true , the stronger the acting of faith is , the clearer the evidence usually is , but interest in the priviledge is the same in both . If then thou canst discern but the weakest act , and smallest measure of faith in thy soul , hast thou not reason with him in the Text , to cry out and say with tears , Lord I belive . Canst thou receive and read this Pardon , the pardon of such and so many sins , and not wet it with thy tears : O it's matter of joy unspeakable . Thirdly : The least degree of saving faith infers thy Election of God ; and if that be not matter of melting and transporting consideration , nothing is ? O , it 's matter of more joy , that our names are written in the Book of Life , than that the Devils are subject to us , Luk. 10. 20. From hence it may be inferr'd , that we are chosen of God , Act. 13. 48. As many as were ordained to eternal life , believed . Fourthly : The least measure of saving faith is a mercy greater than most men ever partake of . 'T is true , God is rich and bountiful in the gifts of Providence to others , they have the good things of this life , many of them more than their hearts can wish , Psal. 73. 7. He enricheth many of them also with endowments of the mind , natural and moral knowledge and wisdom , yea , and adorns them with Homilitical Vertues , that render them very desirable and lovely in their converses with men ; but there are but few , to whom he gives saving faith , Isa. 53. 1. Believers are but a small remnant among men . Fifthly and lastly : He that hath any , the least degree of saving faith , hath that which shall never be taken away from him , all other excellencies go away at death , Job 4. 21. But this is a spring that never fails , it springs up into everlasting life , Joh. 4. 14. A man may out-live his Friends and Familiars , his Estate and Health , his Gifts and Natural parts , but not his Faith , how great matter of joy and comfort is wrapt up in the least degree of Faith. 1. Use of tryal . It concerns us then to examine our selves whether our Faith be true , be it more or less , stronger or weaker , and till we discern its truth , it will yield us but little comfort . I confess weak Believers are under great disadvantages to comfort , small and weak things being usually very inevident and undiscernable ; but yet in this example before us , we find weak faith was made evident , though much unbelief was mixed with it . Lord I believe , help thou my unbelief . In which words , many very useful signs of true , though weak faith , did appear , and they are very relieving to weak Believers to consider them . O that we might find the like in us . First : His Faith gave him a tender melting heart . He cry'd out , and said with tears . Doth your faith melt your hearts , either in the sense of your own vileness , or of the riches of free grace to such vile Creatures ? Secondly : His Faith gave him a deep sense of his remaining unbelief , and burdened his heart with it , Help my unbelief : And sure so will yours , if it be but as a grain of Mustard-seed in you . Thirdly : His weak Faith carried him to Christ in servent prayers and cries for his help to subdue unbelief in him , and so will yours if your Faith be right . Oh how often do the People of God go to the Throne of Grace upon that Errand ! Help Lord , my heart is dead , vain , and very unbelieving ; there 's no dealing with it in my own strength : Father , help me . Fourthly : His Faith made him hunger and thirst after greater measures of it . Help my unbelief , ( i. e. ) Lord cure it , that I may believe with more strong and steddy acts os Faith ; that I may not question thy power any more , or say , If thou canst do any thing . Why thus will it be with you , if you be true Believers , Luk. 17. 5. Lord ( said the Disciples ) increase our Faith. Fifthly : There was a conflict in his soul betwixt Faith and Infidelity , Grace and Corruption , and this very sensible to him , faith inclining him one way , and unbelief carrying him another ; and hence he speaks like a man greatly distressed betwixt the workings of contrary principles in his own soul , and so you will also find it in your selves , Gal. 5. 17. The flesh lusteth against the spirit , and the spirit against the flesh , so that ye cannot do the things that ye would . 2. Use of Consolation . Well then , bless the Lord for the least degree of saving Faith , and be not so discouraged at its imperfections as to over-look and slight the smalest working of faith in your souls . This poor man was deeply sensible of his unbelief , and yet at the same instant truly thankful for a small measure of Faith , and so should you . For First : The least measure of saving Faith is more than all Creatures power could produce : 'T is the faith of the operation of God , Col. 2. 12. 't is the work of God that ye believe , Joh. 6. 29. Yea , 't is the exceeding greatness of his power to us-ward , who believe according to the working of his mighty power , Eph. 1. 19 , 20. No Ministers of Christ , how excellent soever their gifts are , no duties or ordinances ; no labour or diligence of your own , without this mighty power of God , can ever bring you to Faith. Secondly : 'T is just matter of wonder and astonishment that ever one spark of faith was kindled in such an heart as thine is ; an heart which had no predisposition or inclination in the least to believe ; yea , it was not rasa tabula , like clean paper , vo●…d of any impression of faith , but fill'd with contrary impressions to it ; so that it 's marvelous that ever your hearts received the stamp or impression of faith on them . It was wonderful that fire should fall from Heaven , and burn upon the Altar , when Elijah had laid the wood in order upon it , but much more when he poured so much water upon it , as not only wet all the wood , but fill'd the Trenches , 1 King. 18. 33. Just so was the case of thy soul Reader , when God came to kindle faith there . Thy heart was dark and ignorant , neither acquainted with God or thy own condition ; yea , thy heart was a proud heart , full of self-righteousness and self-conceitedness , Rev. 3. 17. Rom. 10. 3. a heart that would rather venture Eternal Damnation , than deny Self , and submit to Christ ; and yet the light of the Lord must shine into this darkness , and the pride and stiffness of thy heart must be broken and brought to yield , or there is no believing . Beside : How many and mighty Enemies did oppose the work of Faith in thy soul ? Among which Satan , and thy own carnal reasonings were the principal , 2 Cor. 10. 4. By them what strong holds and sortifications were raised to secure thee from the strokes of conviction , and made way for Faith. Let but the state of thine own heart as it was by nature , be considered ; and thou wilt say , it is the wonderful work of God that ever thou wast brought in any degree to believe . Thirdly : Though thy Faith be weak , yet it is growing , if it be saving faith . The largest Tree was once but a Kernel or Acorn : The most famous Believer at first but a weak and doubting one . Be not discouraged therefore , God will fulfil all the good pleasure of his goodness in you , and the work of faith with power . It were certainly much better for you to be blessing God for a little faith , praying for the increase of faith , and diligently attending those means by which it may be improved and made flourishing in your souls , than by a sinful , ungrateful and prejudicial despondency , at once to dishonour God , and thus wrong your selves . 2. Doct. That the remains of unbelief in gracious hearts do cost them many tears and sorrows . There are many things that afflict and grieve the People of God from without , but all their outward troubles are nothing to these troubles that come from within . There are many inward troubles that make them groan , but none more than this , the unbelief they find in their own hearts . This sin justly costs them more trouble than other sins ; because it is the root from which other sins do spring ; a root of bitterness , bearing wormwood and gall to the imbittering of their souls . For , First : The remains of unbelief in the Saints greatly dishonour God ; and what is a great dishonour to God , cannot but be a great grief and burden to them . For look as faith gives God special honour above all other graces , so unbelief in a special manner , both wrongs and grieves him above all other sins . Unbelief in dominion makes God a liar , 1 Joh. 5. 10. and even the reliques thereof in Believers , doth shake their assent to his truths and promises , and nourishes a vile suspicion of them in the heart ; and how do those base jealousies reflect upon his honour ? Certainly it cannot but be a grief to gracious hearts to see God dishonoured by others , Psal. 119. 36. and a much greater to dishonour him our selves , hinc illae lacrimae . Upon this ground we may justly cry out and say with tears , Lord help our unbelief . Secondly : The remains of unbelief in the Saints , doth not only dishonour God , but defaces and spoils their best duties , in which they at any time approach unto God. Is the face of God clouded from us in prayer , hearing , or receiving . Examine the cause and reason , and you will find that cloud rais'd from your own unbelieving hearts . Are your affections cold , flat , and dead in duty ? dig but to the root , and you will find this sin to lie there . If the word do not work upon you as you desire and pray it might , 't is because it is not mingled with faith , Heb. 4. 2. No Duties , no Ordinances , no Promises can give down their sweet influences upon your souls , because of this sin . Now Communion with the Lord in duties , is the life of our life : These things are dearer to the Saints than their eyes . Justly therefore do they bewail and mourn over that sin , which obstructs and intercepts their sweetest enjoyments in this world . Thirdly : The remains of unbelief gives advantage and success to Satans temptations upon us . Doth he at any time affright and scare us from our dudy , or draw and intice us to the commission of sin , or darken and cloud our condition , and fill us with inward fears and horror , without cause ; all this he doth by the mediation of our own unbelief . The Apostle in Eph. 6. 16. calls Faith the souls Shield against temptation : And 1 Joh. 5. 4. 't is call'd the Victory by which we overcome , ( i. e. ) the Sword or Weapon by which we Atchieve our Victories : And if so , then unbelief disarms us both of Sword and Shield , and leaves us naked of defence in the day of Battel , a prey to the next temptation that befalls us . Fourthly : The remains of unbelief hinder the thriving of all graces ; it 's a worm at their root ; a plant of such a malignant quality , that nothing which is spiritual can thrive under the droppings and shaddow of it . It 's said Heb. 4. 2. that the Gospel was Preached to the Israelites , but it did not profit them , not being mixed with faith in them that heard it . No Ordinances nor Duties , be they never so excellent , will make that soul to thrive , where unbelief prevails : You Pray , you Hear , you Fast , you Meditate , and yet you do not thrive , your spiritual food doth no good : You come from Ordinances as dead , careless , and vain-as-you went to them ; and why is it thus , but because of remaining unbelief ? Use 1. Let all the People of God bewail and tenderly mourn over the remainders of insidelity in your own hearts . There , there is the root of the disease ; and surely Reader , thy heart is not free of such symptoms of it , as appear in other mens hearts . For do but consider , First : What is our Impatiency to wait for mercy , and despondency of spirit , if deliverance come not quickly in the outward or inward straights of soul or body , but a plain symptom of unbelief in our hearts . He that believes will not make hast , Isa. 28. 16. He that can believe , can also wait Gods time , Psal. 27. 14. Secondly : And what doth our readiness to use sinful mediums to prevent , or extricate our selves out of trouble but a great deal of Infidelity lurking still in our hearts ; might but Faith be heard to speak , it would say in thy heart , let me rather die ten deaths than commit one sin . It 's sweeter and easier to die in any integrity , than to live with a defiled or wounded Conscience . 'T is nothing but our unbelief that makes us so ready to put forth our hands to iniquity , when the rod of the Wicked rests long upon us , or any eminent danger threatens us , Psal. 125. 3. Thirdly : Doth not the unbelief of your hearts shew it self in your deeper thoughtfulness and great auxieties about earthly things , Matth. 6. 30. We pretend we have trusted God with our souls to all Eternity , and yet cannot trust him for our daily bread . We bring the evils of to morrow upon to day ; and all because we cannot believe more . O Reader , how much better were it to hear such questions as these from thee ; how shall I get an heart suitable to the mercies I do enjoy ? How shall I duely improve them for God ? What shall I render to the Lord for all his goodness ? This would better become thee , than to afflict thy self with what shall I eat , what shall I drink , or wherewithal shall I be cloathed ? Fourthly : What doth the slavish fear of death speak , but remains of unbelief still in our hearts ? Are there not many faintings , tremblings , despondencies of mind under the thoughts of death ? O , if faith were high , thy spirit could not be so low , 2 Cor. 5. 1 , 2 , 3. The more bondage of fear , the more infidelity . Fifthly : To conclude what is the voice of all those distractions of thy heart in religious duties , but want of faith , weakness in faith , and the actual prevalence of unbelief ? You come to God in prayer , and there a thousand Vanities beset you ; your heart is carried away , it roves , it wanders to the ends of the earth : Conscience smites for this , and saith , Thou dost but mock God , thy soul will smart for this ; thou feelest neither strength nor sweetness arising out of such duties . You enquire for remedies , and fill the ears of Friends with your complaints , and it may be see not the root of all this to be in your own unbelief : But there it is , and till that be cured , it will not be better with you . Use 2. Yet let not poor Christians so mourn as those that have no hope or ground of comfort , even in this case : For , First : Though there be remains of unbelief in you , yet you have infinite cause to bless God that they are but remains . You once were in unbelief 1 Tim. 1. 13. ( i. e. ) under the full power and dominion of it . Had God cut you off in that state , you mast certainly have perished . This is the disease , but that was the death of your souls . Secondly : Though unbelief be in you , yet it is not in you per modum quietis ; by way of rest , as it is in all unbelievers , but by way of daily conflict , and as a burden too heavy to be borne . Now though the sin be sad , yet the sorrow for it is sweet ; and your conflicts with it brings you under a very comfortable sign of grace , Rom. 7. 21. Thirdly : This is a disease under which all Christians do labour more or less . There is not a heart so holy in all the world , but is in some degree tainted and infected with this disease . And this hath been evident , not only in all Christians of all sizes , but in all the acts of their faith . Jobs faith triumphed in cap. 13. 15. yet had its eclipse and fainting fit , in cap. 19. 20. Abraham was a most renowned Believer , a great pattern and example of faith ; oh , how high a pitch did his faith mount to , in Gen. 22. 3. and yet there was a time when it fainted , and failed him as at Gerar. Gen. 20. 2 , 9 , 10 , 11. David in Psal. 27. 1. 23. was not like David in 1 Sam. 27. 1. The faith of Peter shone out like the Sun in a glorious confession , Matth. 16. 16. and yet was not only beclouded , but seemed to be gone down and quite set in Matth. 26. 69. though it afterwards recovered it self . Forthly : 'T is not this or that degree of unbelief that damnes a man , but the power and dominion of it that damnes him . Indeed your comfort much depends upon the strength of your faith , but your salvation depends upon the truth of it . Most Christians come to Heaven with a weak and doubting faith , but few with their sails fill'd with a direct and fresh wind of assurance . Fifthly : There is enough in Christ to help thy unbelief . Lord , said this poor man , help my unbelief . He is an excellent Physitian , and knows how to relieve and cure thee : Go to him and groan out thy complaint , tell him thy heart is pained and troubled with this disease ; thou shalt find him a faithful , skilful and merciful Saviour . Sixthly : It 's but a little while before this , with all other diseases bred by it in thy soul , shall be perfectly healed ; Sanctification is a cure begun , Glorification is the cure performed and compleated : The former hath destroy'd the dominion , the latter will destroy the existence of it in thy soul : When you come to Heaven , and never till then will you find your selves well , and at ease in every part . And thus much of the second point . There are some general observations arising from both parts of my Text , considered together , viz. The thankful acknowledgment of his faith , and the sorrowful sense of his unbelief . It shall suffice for a conclusion to this Meditation only to note them , and they are these , First : That the deepest sense of sin must not exclude an humble and thankful acknowledgment of the grace of God in his People . 'T is the fault of most to hide their sins , and the fault of some to hide their graces . Secondly : Acceptance of our persons and duties is a pure act of grace . There 's no duty performed in a perfect act of faith ; all is mixt with unbelief in some degree , the Honey and the Comb are mixt together , Cant. 2. 8. No duty as it comes from us is pure . Thirdly : Justly may we suspect that faith for a false faith , which boasts of its own strength , but never mourns in the sense of unbelief . Where there are no conflicts with sin , there can be no sound evidence of sincerity . Fourthly : Believers must not wonder to find strange vicissitudes and alterations in the state of their souls . Sometimes a clear , and sometimes a cloudy day . Sometimes they have their Songs in the night , and sometimes their bitter Lamentations . If you ask why is it thus , the answer is , there are twins within you , contrary principles strugling in your souls , and it is no wonder at all to find peace and trouble ▪ hope and fear , light and darkness , taking their turns , and sharing your time betwixt them . THE EIGHTH MEDITATION UPON Psal. 40. ver . 8. I delight to do thy will , O my God ; yea thy Law is within my heart . CAsting my eye upon this precious Text , I find it perplext and darkned with variety , yea , contrariety of expositions . The Jews and Socinians generally refer all to David , denying Christ to be the person here spoken of . Others refer the whole Psalm to Christ , but the best expositors refer it partly to David , and partly to Christ. That this Paragraph in which my Text lies , refers to Christ , is plain from the Apostles allegation of it , in Heb. 10. 5 , 6 , 7. In this and the two former verses there lie three great points of truth , which you may take up in this order . First : The insufficiency and rejection of all legal Sacrifices , as things of no vertue in themselves to satisfie God , or save men , ver . 6. these thou wouldest not , ( i. e. ) thou never didst appoint them to be the means of salvation farther than they signified and pointed at me ; and now must vanish when I come in a body of flesh , according to that , Col. 2. 17. Secondly : The introduction of a compleat and sufficient means of redemption , ver . 7. Loe I come . Thirdly : The suitableness and agreeableness of this work of redemption to the heart and will of Jesus Christ , vers . 8. I delight to do thy will , O my God ; yea , thy Law is within my heart ; or as it is in the Hebrew , in the midst of my bowels . In the words we are to note two things , viz. First , The rise and spring of mans redemption . Secondly : The acceptableness and suitableness of it to the heart of Christ. First : The rise and first spring of mans redemption , the will and pleasure of God. So it pleased the Lord to appoint and order it , that a remnant of poor lost Sinners should be saved . The execution and accomplishment of this good pleasure of God , was that part which by agreement and consent was committed to the Son , and is here call'd a Law , or command laid upon him . And answerably the death of Christ is represented as an act of obedience , Phil. 2. 8. and respected Gods command for it , Joh. 10. 18. This Commandment have I received from my Father , referring to the Covenant of Redemption , which was betwixt them from everlasting ; and this was the rise and first spring of our Redemption by Christ. Secondly : You have here the gratefulness and suitableness of this work to the heart of Christ. I delight to do it , it is in my heart . Loe , I come . The Hebrew words note not simple consent or willingness , but the highest pleasure and complacency that can be ; a work which ravishes his soul with the delights of it . I delight to do thy will. And that other expression , Thy Law is within my heart , or bowels ; hath as deep a sense and signification , as the former . It notes the greatest care , solicitude and intention of mind , in keeping the most precious treasure that was committed to him , for so the phrase is used in Prov. 4. 21. And so did our Redeemer esteem and reckon this work which was by the Father demandated and committed to him . Hence the note is , Doct. That the will of God to redeem Sinners by the incarnation and death of Jesus Christ , was most grateful and pleasing to the very heart of Christ. It is said , Prov. 8. 31. when he was sollacing himself in the sweetest enjoyment of his Father , whilst he lay in that blessed bosom of delights , yet the very prospect of this work gave him pleasure : Then were his delights with the Sons of men . And when he was come into the world , and had endured many abasures and injuries , and was even now come to the most difficult part of the work ; yet , how am I straightned , or pained ( saith he ) till it be accomplished , Luk. 12. 50. Two things might call our thoughts to stay upon them in this point . First : The decency of it , why it ought to be so . Secondly : The reasons of it , whence it came to be so . First : Why it ought to be a pleasant and grateful thing to Christ to take a body of flesh , and lay it down by death again for the redemption of Sinners . First : It became Christ to go about this work with chearfulness and delight , that thereby he might give his death the nature and formality of a sacrifice . In all Sacrifices you shall find that God had still a regard , a special respect to the will of the offerer . See Exod. 35. 5. 21. & Levit. 1. 3. the voluntariness and chearfulness with which it is given , is of great regard with God. Secondly : It ought to be so , in regard of the unity of Christs will with the Fathers . The work of our redemption is call'd , the pleasure of the Lord , Isa. 53. 10. And what was the Fathers pleasure , could not be displeasing to him , who is one with the Father . It 's impossible their wills can clash , whose nature is one . Thirdly : This was necessary to magnifie and commend the love of Jesus Christ to us , for whom he gave himself . That he came into the world to die for us , is a mercy of the first magnitude , but that he came in love to our souls , and underwent all his sufferings with such willingness for our sakes , this heightens it above all apprehension . O this is the most taking , the most ravishing , the most astonishing consideration of all : He loved me , and gave himself for me , Gal. 2. 20. He loved us , and washed us from our sins in his own blood , Rev. 1. 5. Here love is in its highest exaltation . Fourthly : It was necessary to be so , for the regulating of all our obedience to God according to this pattern . That seeing and setting this great example of obedience before us , we might never grutch nor grumble at any duty or suffering that God should call us to , You know the grace of our Lord Jesus Christ ; how that though he was rich , yet for your sakes he became poor . Saith the Apostle , when he would press the Corinthians to their duty , 2 Cor. 8. 9. and when he would effectually urge the Philippians to their duty ; this is the argument , Let this mind be in you , which also was in Christ Jesus , Phil. 2. 5. So that it became and behooved Christ thus to undertake this great service . Secondly : Next let us consider and examine whence it came to be so pleasant and acceptable to Jesus Christ to come into the world and die for poor Sinners . And we shall find , that although the sufferings of Christ were exceeding sharp , and the cup of Gods wrath unspeakably bitter ; yet that which made it pleasant and desirable to Jesus Christ , was the prospect he had of the sweet results and issues of his sufferings , Isa. 53. 10 , 11. He shall see of the travail of his soul , and shall be satisfied , ( i. e. ) he shall have great content and pleasure from the issues and fruits of his sufferings , as Psal. 128. 2. Thou shalt eat the labour of thy hands , ( i. e. ) the fruit of thy labours . So here , He shall see the travail of his soul , ( i. e. ) the fruit and effects of his travail ; and to see this , shall be to him the reward and recompence of all his sufferings . Now among the sweet results of the sufferings of Christ , there are especially these three which he fore-saw with singular content and delectation . First : That in his sufferings there would be made a glorious display and manifestation of the divine Attributes ; yea , such a glorious display of them as never was made before to Angels or to men , nor ever shall be any more in this world . For though , First : The Wisdom of God had made it self visible to men in the Creation of the world , yet there it shone but in a faint and languishing beam , compared with this . Here divine Wisdom put it self as it were into a visible form , and represented it self to the life . See 1 Cor. 1. 24. and Eph. 30. 10. Behold in the death of Christ the Wisdom of God in its highest exaltation and glory . O the manifold Wisdom of God! O the depth of his unsearchable wisdom . Which I touched in some particulars before , p. 102. Behold here the Wisdom of God raising more glory to himself by occasion of the breach of the Law , than could ever have risen to him from the most punctual observation of its commands , or the most rigorous execution of its threatenings ; from the occasion of the fall ( which was our undoing ) raising us to a far better estate , and with a much better security to enjoy it than that from which we fell . Yea , behold and wonder , God by the death of Christ , recovering his Elect from all the danger and mischief of sin , and yet making the way and manner of their recovery the fairest glass to represent the horror and evil of sin to them , that ever was shewn them in this world . Oh , the tryumph of divine Wisdom ! Secondly : Though the love of God had appeared before in our Creation , Protection , and Provision , yet nothing to what it doth in our Redemption by the death of Christ : Loe , here is the love of God in its strength and glory , 1 Joh. 4. 10. Herein is love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our sins . Herein is love ( i. e. ) here is the highest expression of Gods love to the Creature ; not only that ever was , but that ever can be made ; for in love only God acteth to the uttermost : What ever his power hath done , it can do more ; but for his love it can go no higher ; he hath no greater thing to give than his Christ. 'T is true , in giving us a being , and that in the noblest rank and order of Creatures on Earth ; herein was love . In feeding us all our life long , by his assiduous tender providence ; herein is love . In protecting us under his wings from innumerable dangers and mischiefs ; herein is love , much love : And yet set all this by his Redeeming love in Christ , and it seems nothing . When we have said all , Herein is the love of God , that he sent his Son , &c. This was free love to undeserving , to ill deserving Sinners . Preventing love ; not that we loved him , but that he loved us . Just as an Image in the glass ( saith Ficinus ) that is imprinted there by the face looking into it , the Image does not look back upon the face , except the face look forward upon the Image ; and in that the Image does seem to see the face , it s nothing else , but that the face does see the Image . O , the unexpressable glory of the love of God in Christ ! Thirdly : Though God had given several sad marks of his Justice before , both upon the Angels that fell , clapping upon them the chains of darkness , in the overthrow of Sodom , and the neighbouring Cities , turning them to Ashes ; as you may read in Jud. ver . 6 , 7. yet never was the exactness and severity of Justice so manifested before , nor ever shall be any more , as it was at the death of Christ. Christ did not only satisfie it fully , but he also honoured it highly , making that Attribute which was once a bar , now to be a bottom of our peace , Rom. 3. 25. Never did such a Person as Christ stand at the Bar of Justice before : The Blood of God was poured out to appease and satisfie it . When Christ suffered , he did both give and take satisfaction ; he gave it to the justice of God in dying ; he took it in seeing Justice so honoured in his death . Secondly : Another delightful prospect Christ had of the fruit of his sufferings , was the recovery and salvation of all the Elect by his death . And though his sufferings were exceeding bitter , yet such fruit of them as this , was exceeding sweet . Upon this account he assumed his Name Jesus , Matth. 1. 21. yea , and his humane Nature also , Gal. 4. 4 , 5. Souls are of great value in his eyes : One soul is of more worth in his account than all the world , Mark 8. 36. What a pleasure then must it be to him , to save so many souls from the everlasting wrath of the great and terrible God ? Add to this Thirdly : The glory which would redound to him from his redeemed ones to all Eternity . For it will be the everlasting pleasant imployment of the Saints in Heaven to be ascribing glory , praise , and honour to the Redeemer . To him that loved us , and washed us from our sins in his own Blood , and hath made us Kings and Priests to God and his Father ; to him be glory and dominion for ever and ever , Rev. 1. 5 , 6. The improvement of all this will be in a word or two . 1. Use for Conviction . This truth then in the first place , may convince , shame , and humble the very best of Christians , who find so little delight in the most easie , sweet , and spiritual duties of obedience ; when Christ undertook and went through the most difficult task for them with such chearfulness and readiness , Loe I come , thy Law is in my heart , I delight to do thy will. And yet the work he so applied himself to , was a work full of difficulty , attended with reproach and shame , as well as anguish and pain . Did Christ find pleasure in abasement and torment , in suffering and dying for me , and can I find no pleasure in Praying , Hearing , Meditating , and enjoying the sweet duties of Communion with him ? Did he come so chearfully to Die for me , and do I go so dead heartedly to Prayers and Sacraments to enjoy fellowship with him ? Was it a pleasure to him to shed his Blood , and is it none to me to apply it , and reap the benefits of it ? Oh Lord , what an heart have I ? How unsuitable is this frame of heart to the Nature of God , whose essential excellencies make him the supream delight , the sweet repose , solace , and rest of souls ! Psal. 16. 11. How unsuitable to the principles of regeneration and holiness purposely planted in the soul , to make spiritual performances a pleasure to it ! How unsuitable to the future expected state of glory , which brings the sanctified soul to a sweet complacential rest and satisfaction in God! In a word , how unsuitable is this temper of spirit to the heart of Jesus Christ ! O , me thinks I hear Christ thus expostulating with me this day . Is this thy zeal and thy delight in the duties of obedience ? Is it rather the awe of Conscience than the pleasure of Communion that brings thee to this duty ? Doth thy heart need so many arguments to perswade it even to the sweetest , easiest , and most pleasant duties in Religion ? Well , I did not love thee at that rate ; my heart readily eccho'd to the Fathers call to die for thee , to drink the very dregs of the cup of trembling for thee . I come , I come . I delight to do thy will , thy Law is in the midst of my bowels . 2. Use for Exhortation . If it be so , how great a motive have the People of God before them , to make them apply themselves with all chearfulness and readiness of mind to all the duties of active and passive obedience ? O let there be no more grumblings , lazy excuses , shiftings off duty , or dead-hearted and listless performances of them after such an example as this . Be ready to do the will of God ; yea , be you also ready to suffer it . Let the same mind be in you , which also was in Christ Jesus . The more pleasure and delight you find in doing or suffering the will of God , the more of Christs spirit is in you , and the more of his Image is upon you . Are not all holy duties expressed in Scripture by the Saints walking with God , Gen. 17 1. and is not this an Angelical life ? Can it be a burden to the ear to hear sweet ravishing strains of melody ; or to the eye , to behold variety of pleasant and lively colours ; or to the palate to rellish the delicious sweetness of meats and drinks . Oh Reader , were thy heart more spiritual , more deeply sanctified , and Heavenly , it would be no more pain to thee to Pray , Hear , or Meditate on the things of God , than it is to a Bird to carry and use his own wings , or to a Man , to eat the most pleasant food when he is an hungry . I have rejoyced ( saith David ) in the way of thy Commandements , as much as in all riches , Psal. 119. 14. And as to sufferings for Christ , they should not be grievous to Christians , that know how chearfully Christ came from the bosom of the Father to die for them . What have we to leave , or lose , in comparison with him ? What are our sufferings to Christs ? Alas , there is no compare ; there was more bitterness in one drop of his sufferings , than in a sea of ours . To conclude , your delight and readiness in the paths of obedience , is the very measure of your sanctification . THE NINETH MEDITATION UPON Zech. 22. part of ver . 10. And they shall look upon me whom they have pierced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first-born . THIS promise is confessed to have a special respect to the Jews Conversion to Christ. It was in part accomplished in the Apostles days , Acts 2. 37. yet that was but a specimen or handsel of what shall be , when the body of that Nation shall be called . But yet it cannot be denied that all Christians find the same pierceing sorrows , and wounding sense of sin , when God awakens them by convictions , and brings them to see the evil of sin , and the grace of Christ , that is here exprest concerning them at their conversion . The words present us with three very remarkable particulars in Evangelical repentance , viz. First : The spring and principle of it . Secondly : The effects and fruits of it . Thirdly : The depth and measure of it . First : The spring and principle of Repentance exprest in these words , They shall look upon me whom they have pierced . This looking upon Christ , is an act of faith , for so it is described in Scripture , Joh. 6. 40. Isa. 45. 22. and it respects Christ crucified as its proper object ; yea , and that by them , not only as their Progenitors involved them in that guilt , by entailing it on them , but as their own sins were the meritorious cause of his death and sufferings . They shall look upon me whom they have pierced . Secondly : The effects and fruits of such an aspect of faith upon Christ is here also noted . They shall mourn and be in bitterness , ( i. e. ) it shall melt and thaw them into Godly sorrow ; it shall break their hard and stony hearts to pieces : The eye of faith shall affect their hearts ; for indeed Evangelical sorrows , are hearty and undissembled , tears dropping out of the eye of faith . Thirdly and lastly : The depth and measure of their sorrow is here likewise noted . And it is compared with the greatest and most piercing sorrows men are acquainted with in this world , even the sorrow of a tender-hearted Father mourning over a dead Son , yea , an only Son , and his first born , than which no earthly sorrow is more penetrating and sharp , Jer. 6. 26. Hence the Note will be , Doct. That the sufferings of Christ are exceeding prwerful , to melt Believers hearts into Godly sorrow . The eye of faith is a precious eye , and according to its various Aspects upon Christ , it produceth various effects upon the hearts of men . Eying Christ as our compleat Righteousness , so it pacifies and quiets the heart ; eying him as our pattern , so it directs and regulates our actions ; eying him as our sacrifice , offer'd up to divine Justice for our sins , so it powerfully thaws the heart , and melts the affections . By meltings , I do not only understand tears , as if they only were expressive of all spiritual sorrow ; for it is possible the waters of sorrow may run deep in the heart , when the eye cannot yield a drop . There be two things in Repentance , Trouble and Tears . The first is Essential , the last Contingent . The first flows from the influence of faith upon the soul ; the last much depends upon the temper and constitution of the body . It is a mercy when our tears can flow from an heart fill'd with sorrow sor sin , and love to Christ ; and yet it often falls out that there is an heavy heart , where the eyes are dry . But that there is efficacy in faith to melt the heart , by looklng upon the sufferings of Christ for sin , is undoubted ; and how it becomes so powerful an instrument to this end , I will shew you in the following particulars . First : Faith eyes the dignity of the Person of Christ , who was pierced for us ; how excellent and glorious a Person he is . In the Captivity , it was for a lamentation that Princes were hanged up by the hands , and the faces of Elders were not reverenced , Lam. 5. 12. We read also the Lamentation of David , 2 Sam. 3. 38. as he followed Abners Herse . A Prince and a great man is fallen in Israel to day . But what was Abner , and what were the Princes of Israel to the Son of God ? Loe here by faith the Believer sees the Prince of the Kings of the Earth , the only begotten of the Father , equal to God in nature and dignity , he whom all the Angels worship , hanging dead upon the cursed Tree . Faith sees Royal Blood , the Blood of God poured out by the Sword of Justice for satisfaction and reconciliation ; and this cannot but deeply affect the believing soul. Secondly : Faith represents the severity of Divine Justice to Jesus Christ , and the extremity of his sufferings ; and this sight is a melting sight . The Apostle tells us , Gal. 3. 13. he was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Curse , and Execration for us : It relates to the kind and manner of his death upon the Cross , which was the death of a Slave , servile supplicium ; a free man was priviledg'd from that punishment . It looks upon , and well considers the sad plight and condition Christ was in , in the days of his Humiliation for us . It 's said of him , Matth. 26. 38. he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undequaque tristis , surrounded with griefs , exactly answerable to his name , Isa. 53. 3. a man of sorrows . Let him look which way he would , outward or inward , upward or downward , to Friends or Enemies , he could behold nothing but sorrow , and what might increase his misery . Another Evangelist saith he was sore amazed , Mark. 14. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It notes such a consternation as makes the hair of the head stand upright , horripilatio . A third tells us his s●…ul was troubled , Joh. 12. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Unde Tartarus , a word from whence Hell is derived , and denoting the anguish and troubles of them that are in that place of torments . And the fourth tells us he was in an Agony , Luk. 24. 44. all expressing in several emphatical notions and metaphors , the extremity of Christs anguish and torment . This cannot but greatly affect and break the Believers heart . Thirdly : But then , that which most affects the heart , is Christs Undergoing all this , not only in love to us , but in our room and stead . He suffered not for any evil he had done , for there was no guile found in his mouth , Isa. 53. 4 , 5. but the Just suffered for the Unjust , 1 Pet. 3. 18. It was for me , a vile wretched worthless Sinner . It was my Pride , my Earthliness , the hardness of my heart , the corruption of my nature , the innumerable evils of my life , that brought him down to the dust of death . He was made sin for us , who knew no sin , 2 Cor. 5. 21. Who can believingly eye Christ , as suffering such pains , such wrath , such a curse in the room of such a Sinner , such a Rebel ; so undeserving , and so ill-deserving a Creature , and not mourn as for an only Son , and be in bitterness as for a first-born ? Fourthly : Faith melts the heart by considering the effects and fruits of the sufferings of Christ , what great things he hath purchased by his Stripes and Blood for poor Sinners ; a full and final pardon of sin , a well-settled peace with God , a sure title and right to the eternal Inheritance ; and all this for thee , a Law-condemned , a Self-condemned Sinner . Lord , what am I , that such mercies as these should be purchased by such a price for me ; for me , when thousands and ten thousands of sweeter dispositions must burn in Hell for ever ! Oh , what manner of love is this ! Fifthly : Faith melts the heart by exerting a three-fold act upon Christ Crucified . First : A realizing act , representing all this in the greatest certainty and evidence that can be . These are no devised fables , but the sure and infallireports of the Gospel . Secondly : An appying act ; he loved me , and gave himself for me , Gal. 2. 20. He loved us , and washed us from our sins in his own Blood , Rev. 1. 5. Thirdly and lastly : By an inferring or reasoning act . If Christ died for me , then I shall never die : If his Blood were paid down for me , then my sins which are many , are forgiven me . If he was Condemned in my room , I am acquitted , and shall be saved from wrath to come , through him . O how weighty do these thoughts prove to believing souls . 1. Use for information . 1. Then sure there is but little faith , because there is so much deadness and unaffectedness among Professors . A believing sight of Christ will work upon a gracious heart , as a dead Son , a beloved and only Son , uses to do upon a tender Fathers heart . Reader , was it ever thy sad lot to look upon such an heart-rending object ? Did'st thou ever feel the pangs and commotions in thy bowels , that some have felt upon such a sight ? Why so will thy heart work towards Christ ; if ever thou believingly lookest on him whom thou hast pierced . 2. Infer . Then the acting and exercising of faith is the best expedient to get a tender heart , and raise the dead affections . We are generally full of complaints , how hard , how dead and stupid our hearts are ; we are often putting such cases as these , How shall I get a broken heart for sin ? How shall I raise my dead heart in duty ? Why this is the way ; no expedient in all the world like this . Look upon him whom thou hast pierced . 'T is the melting Argument . 2. Use of Examination . But that which I especially aim at in this point , is for the tryal and examination of thy heart , Reader , in the point of true Evangelical Repentance , which is thy proper business at this time : And I will go no further than the Text for rules to examine and try it by . 1. Rule . All Evangelical Repentance hath a supernatural spring , I will pour out the spirit of grace , and they shall mourn . Till the spirit be poured out upon us , it is as easie to press water out of a Rock , as to make our hearts relent and mourn . There are indeed natural meltings the effects of an ingenuous Temper , but these differ , in kind and nature , from Godly sorrow . 2. Rule . Godly sorrows are real , sincere , and undissembled . They shall mourn as for an only Son. Parents need not the help of an Onion to draw tears on such accounts : O! their very hearts are pierced ; they could even die with them . Sighs , groans , and tears are not hang'd out as false signs of what is not to be found in their hearts . 3. Rule . Evangelical sorrow is very deep ; so much the mourning for an only Son , a first-born , must import . These waters , how still soever they be , run deep , very deep , in the bottom channel of the soul. See Act. 2. 27. They were cut to the heart . 4. Rule . Faith is the instrument employed in breaking the heart . They shall look and mourn . This is the Burning glass that contracts the beams , and fires the affections . 5. Rule . Lastly : The Wrong sin hath done to God , and the sufferings it hath brought Christ under , are the piercing and heart-wounding considerations . They shall look upon me whom they have pierced , and mourn . The piercing of Christ by our sin , is that must pierce thy soul with sorrow . THE TENTH MEDITATION UPON John 6. ver . 55. For my flesh is meat indeed , and my blood is drink indeed . IN this context our Lord Jesus Christ makes a most spiritual and excellent discourse to the Jews , about the nature and necessity of faith in him , taking the occasion thereof from the Bread , which a little before he had so miraculously multiplied , and fed them with , raising up their minds to more sublime and spiritual things , and letting them know that Bread , how sweet soever it was , was but a shaddow of himself , infinitely more sweet and necessary . These words are a proposition , in which are these three things observable . First : The subject , my Flesh and my Blood. Secondly : The Predicate , it is Meat and Drink . Thirdly : The manner of Predication , it 's Meat indeed , and Drink indeed . First : The subject , my Flesh , and my Blood , ( i. e. ) my Humanity ; this is meat and drink , true spiritual food . If it be demanded why he had not said , I am meat and drink indeed ; but rather chuses to say , my flesh and blood is so ; the reason is evident , saith Learned Camero , because if you take away Flesh and Blood from Christ , he cannot be Food or Life to us . For in order to his being so , he must satisfie God for us , and obtain the Remission of our sins ; but without shedding of Blood there is no Remission . Now for as much as by the offering up of his Body , and shedding of his Blood , he hath obtained pardon and life for us ; therefore his Flesh and Blood is call'd our Meat and our Drink , that by which our souls live . Which brings us to the second thing . Secondly : The Predicate , it is meat and drink , ( i. e. ) it is to our souls of the same Use and necessity that meat and drink is to our natural life , which cannot be sustained or continued without them . The life of our souls as necessarily depends upon the Flesh and Blood of Christ , as our natural life doth upon meat and drink . Yet beware of a mistake here ; the Flesh and Blood , or the Humanity of Christ is not the Fountain of our spiritual life , but the Channel rather , through which it flows to us from his Divinity . By reason of his Incarnation and Death , Righteousness and Life comes to us . Thirdly : The manner of Predication is very Emphatical , it is meat indeed , and drink indeed ; which notes two things . First : Reality , in opposition to all legal shaddows and types . Secondly : Transcendent excellency , far surpassing all other food , even Mannah it self , which for its excellency is styled Angels food . My Flesh is meat indeed ( i. e. ) true , substantial , and real food to souls , and choice excellent and incomparable food . Hence observe . Doct. That what meat and drink is to our bodies , that , and much more than that , the Flesh and Blood of Christ is to believing souls . Two things require explication in this point . First ; Wherein the resemblance or agreement lies betwixt the Flesh and Blood of Christ , and Meat and Drink . Secondly : Wherein the former transcends and excels the latter . 1. Query . Wherein lies the resemblance and agreement betwixt the Flesh and Blood of Christ , and material Meat and Drink ? Sol. The agreement is manifest in the following particulars . First : Meat and Drink is necessary to support Natural life , we cannot live without it . Upon this account Bread is call'd the Staff and Stay , ( i. e. ) the support of the natural spirits which do as much lean and depend upon it , as a feeble man doth upon his staff , Isa. 3. 1. But yet how necessary soever it be , the Flesh and Blood of Christ is more indispensibly necessary for the life of our souls , Joh. 6. 53. Except ye eat the Flesh of the Son of man , and drink his Blood , ye have no life in you . Our souls have more absolude need of peace and pardon by Christ , than our bodies have of meat and drink . Better our bodies were starved and famished , than our souls damned and lost for ever . Secondly : Meat and Drink are ever most sweet and desirable to those that are hungry and thirsty . It is hunger and thirst that gives value and estimation to meat and drink , Prov. 27. 7. To the hungry soul every bitter thing is sweet ; and so it is in our esteem of Christ , Joh. 7. 37. If any man thirst , let him come to me and drink . When God by illumination and conviction makes men deeply sensible of their miserable lost and perishing condition , then ten thousand worlds for a Christ. All is but dung and dross in comparison of the excellency of Christ Jesus . Thirdly : Meat and drink must undergoe an alteration , and lose its own form before it actually nourishes the body . The Corn is ground to pieces in the Mill , before it be made Bread to nourish us . And Christ must be ground betwixt the upper and neither Milstones of the wrath of God , and malice of men , to be made Bread for our souls . The Prophet saith , Isa. 52. 14. His Visage was marr'd more than any mans . He did not look like himself , the beauty and glory of Heaven , but the reproach of Men , and despised of the People . Oh what an alteration did his Incarnation and Sufferings make upon him , Phil. 2. 6 , 7. Quantum mutatus ab illo ? Fourthly : Natural food must be received into our bodies , and have a natural Union with them ; and Christ must be received into our souls , and have a spiritual Union with them by faith , or else we can have no nourishment or benefit by him . An empty Profession , a meer talkative Religion nourishes the inner man just as much as the sight of meat , and our commending of it , doth our outward man. It 's Christ's dwelling in our hearts by faith , Eph. 3. 17. our receiving of him , Joh , 1. 12. our eating his Flesh and drinking his Blood , Joh. 6. 53. ( i. e. ) the effectual application of Christ to our souls by faith , that makes us partakers of his benefits . Fifthly : Meat and drink must be taken every day , or else natural life will languish , and spiritual life will never be comfortably maintain'd in us without daily communion with Jesus Christ : If a gracious soul neglect or be interrupted in its course of duties , and stated times of prayer , it will be quickly discernable by the Christian himself in the deadness of his own heart , and by others also , in the barrenness of his discourses . And in these things stands the Analogy and agreement of the Flesh and Blood of Christ with meat and drink . 2. Query . The next thing is to open the transcendent excellency of Christs Flesh and Blood , above all other food in the world ; and this appears in four particulars : First : This Flesh and Blood was assumed into the nearest Union with the second Person in the blessed Trinity , and so is not only dignified above all other created Beings , but becomes the first receptacle of all grace intended to be communicated through it to the Children of men , Joh. 1. 14. Secondly : This Flesh and Blood of Christ was offered up to God as the great Sacrifice for our sins , and Purchase of our peace , Col. 1. 20. Eph. 5. 2. and so it is of inestimable price and value to Believers . The humane Nature of Christ was the Sacrifice , the divine Nature was the Altar on which it was offered up , and by which it was dignified and sanctified , and made an Offering of a sweet smelling savour to God , Eph. 5. 2. Thirdly : This Flesh and Blood of Christ is the great medium of conveyance of all blessings and mercies to the souls and bodies of Believers . It lies as a vast pipe at the Fountain-head of blessings , receiving and conveying them from God to Men , Col. 1. 14. 19. So then , it being united to the second Person , and so become the Flesh and Blood of God , it being the Sacrifice offered up to God for Attonement and Remission of sins , and the medium of conveying all grace and mercy from God the Fountain to the souls and bodies of Believers ; how sweet a rellish must it have upon the pallate of faith ? Here faith may tast the sweetness of a Pardon , a full , free , and final pardon of sin , than which nothing in this world can be sweeter to a Sin-burdened Conscience . Here it tasts the incomparable sweetness of Peace with God , a Peace which passeth Understanding ; the breach Sin made , is by this Sacrifice made up for ever , Col. 1. 20. Here it tasts the unexpressible sweetness of acceptation with God , and an interest in his favour ; a mercy which a poor convinced soul would give ten thousand worlds for , were it to be purchased . Yea , here it rellisheth all the sweet Promises in the Covenant of grace , as confirmed and ratified by this Sacrifice , Heb. 9. 5. So that well might he say , my Flesh is meat indeed , and my Blood is drink indeed , the most excellent New Testament-food for Believers . 1. Use of Information . First : See here the love of a Saviour , that Heavenly Pelli●…an , who feeds us with his own Flesh and Blood. You read Lam. 4. 10. of pitiful Women who eat the flesh of their own Children ; but where have you read of Men or Women that gave their own flesh and blood for meat and drink to their Children ? Think on this you that are so loth to cross and deny your flesh for Christ ; he suffered his Flesh to be rent , and his Blood set abroach for you ; what love like the love of Christ ? Secondly : Learn hence a ground of Content in the lowest and poorest condition allotted to any Believer in this world . It may be some of you live low in the world , you have hard fare , and are abridg'd of many of those sweet comforts in the Creature , which the Enemies of God abound in ; but still remember , you have no cause to envy their dainties , and be dissatisficd with your own lot and portion , when not many Nobles or mighty in the world feed as your souls do feed . O what a feast have you ! What dainties do your souls tast by faith ! Whilst others do but feed upon Ashes and Husks , what is the flesh of Lambs and Calves out of the Stall , to the Flesh of Christ ? What is Wine in bowls , and the chief Oyntment to the Blood of Christ , and the anoyntings of his Spirit ? O be satisfied with your outward lot , however God hath cast it , whilst he hath dealt so bountifully with your souls . Thirdly : Learn hence the necessity of faith , in order to the livelihood and subsistance of our souls . What is a Feast to him that cannot tast it ? And what is Christ to him that cannot believe ? That cannot by faith eat his Flesh and drink his Blood ? 'T is not the Preparation made for souls in Christ , but the Application of him by faith , that gives us the sweetness and benefit of him . Faith is the souls mouth or pallate ; the Unbeliever tasts no sweetness in Christ , he can rellish more sweetness in money , meat , drink , carnal mirth , or any sensual enjoyment than Christ. Fourthly : How excellent are Gospel-Ordinances ? What sweetness is there to be found in them by true Believers ? For there Christ is prepar'd , and as it were serv'd in for them to feed upon . It is your Ministers work to cook and prepare for you all the week long , and to furnish for you a feast of fat things . Loe , here 's a Table spread and furnish'd this day with the costliest dainties that Heaven affords . O prize these mercies , sit not here with flat or wanton appetites , lest God call to your Enemies , and bid them take away . 2. Use of Exhortation . Is the Flesh and Blood of Christ Meat and Drink indeed , then let me exhort you Brethren . First : To come to this Table with sharp and hungry appetites . Have you ever tasted that the Lord is gracious , and do you not hunger and thirst to taste it again . Surely where the Carcass is , thither will the Eagles be gather'd , Math. 24. 28. There is a two fold appetite , a dainty , and an hungry appetite ; beware of a nice and dainty appetite , that can rellish nothing in the most solid and spiritual duties , except the dish be garnisht with flowers of Rhetorick , or the matter serv'd in with art and elegancy : This hath been the great sin of the Professors of this Generation . O Christians , no more of that I pray you . Were you really an hungred and athirst for Christ , you would come to his Ordinances , as famishing men to a feast . Secondly : To feed heartily upon Christ in every Ordinance , and in every Sacrament especially . O that your souls might hear and answer that invitation this day , Cant. 5. 1. Eat , O Friends , drink , yea , drink abundantly , O Beloved . For Motives I will only hint these three following : First : Christ is the matter of this Feast . God hath prepar'd him for your souls . Is any thing in Heaven or Earth so sweet as Christ Sacrificed is ? Do not the Angels and Saints in Heaven feast upon him ? Surely one drop of Christ's Blood hath more sweetness and excellency in it , than the whole Ocean of all Creature-comforts . Secondly : Don't your graces need it ? Have you not a languishing love , a staggering faith , dull and sluggish desires ? Look into your hearts , and see what need there is of strengthening the things that are in you , which are ready to die . O feed upon Christ , that your graces may be revived & strengthened . Thirdly : Do you know how many daies you are to go in the strength of this meal ? How long it may be ere you sit again at the Lords Table ? Surely even these as well as your inferior temporal comforts stand upon terms of greatest uncertainty . Ah Christians ! Consider well the times you live in , the Enemy that stands ready to take away the cloth , and remove your spiritual food from you . It 's said of Peter Martyr , that being in Oxford when Q. Mary came in , and hearing the first Mass-bell ring , he was struck to the heart , and said , haec una notula omnem meam doctrinam evertit . This one tinkling Bell overthrows all the labours of my Ministry at once . God grant we may hear none of that Musick in England any more ; but it 's like to be according to your estimation and improvement of Christ's precious Ordinances . Thirdly : Commend the experiensed sweetness of Christ to others . Don't conceal his loveliness and excellency . Thus the fair and enamoured Spouse charges or adjures others , Cant. 5. 9. Be not content to feast upon Christ alone , whilst others souls are starving , and perhaps the souls of your dear natural Relations . Say to them as David , Psal. 34. 8. O , taste and see how good the Lord is . Fourthly and lastly : See that your appetite to Christ be right , and truly spiritual . Such an hunger and thirst , upon which blessedness is entail'd by promise ; and you may conclude it so , when First : It is a sharp and strong appetite , Psal. 42. 1. Let your thoughts run upon Christ night and day , like the desires of a longing Woman . Secondly : When 't is a Universal appetite , after every thing in Christ , his Holiness as well as his Righteousness , his Commands as well as his Promises , for he is altogether lovely , Cant. 5. 16. Thirdly : When 't is a continual appetite ; I mean not that the pulse of your desires should keep an even stroke at all times , but that there be real and sincere workings of heart after him always , Psal. 119. 20. Fourthly : When 't is an industrious appetite , awakening the soul to the Use of all means and practice of all duties in order to satisfaction , Psal. 27. 4. One thing have I desired of the Lord , and that will I seek after . Fifthly and lastly : It 's then aright , when 't is an insatiable appetite , never to be allaid with any thing besides Christ , Psal. 73. 25. No , nor with Christ himself , till thou comest to the full enjoyment of him in Heaven . The Believer knows , how sweet soever his Communion with Christ is in this world , yet that Communion he shall have with Christ in Heaven far excels it ; there it will be more intimate and immediate , 1 Cor. 19. 12. more full and perfect , even to satisfaction , Psal. 17. 15. more constant and continued , not suffering such interruptions as it doth here , Rev. 21. 25. More pure and unmixed . Here our Corruptions work with our graces , Rom. 7. 21. but there grace shall work alone . In a word , more durable and perpetual : We shall be ever with the Lord , 1 Thes. 4. 7. Long therefore to drink that new Wine in the Fathers Kingdom . The Spirit and the Bride say came ; and let him that heareth , say come , even so come Lord Jesus , come quickly . THE ELEVENTH MEDITATION UPON Cant. 8. v. 6. Set me as a Seal upon thy heart , as a Seal upon thine arm ; for love is strong as death , jealousie is cruel as the grave ; the coals thereof are coals of fire , which hath a most vehement flame . THIS Book is a sacred Allegory , the sense thereof is deep and spiritual . Our unacquaintedness with such Schemes and figures of speech , together with the want of spiritual light and experience , makes it difficult to be understood ; but the Allegory being once unfolded by reason of its affinity with the fancy truth is more easily and affectingly transmitted both to the mind and heart . St. Augustine assignes this reason why we are so much delighted with Metaphors and Allegories , because they are so much proportioned to our sences , with which our reason hath contracted an intimacy and familiarity . And therefore God to accommodate his truth to our capacity , doth as it were embody it in earthly expressions , according to that of the ancient Gaballists , lumen supremum nunquam descendit sine in dument●… . Heavenly truth never discendeth to us without its vail and covering . The words before us are the request of the Spouse to Jesus Christ , and consist of two parts , viz. 1. Her Suit , which is earnest . 2. Her Argument , which is weighty . Her earnest suite or request to Jesus Christ , Set me as a Seal upon thy heart , as a Seal upon thine arm . The heart of Christ notes his most dear , inward , and tender affection ; his Arm notes his protecting and preserving care and power : The last naturally follows the first ; what men dearly affect , they tenderly and carefully protect . And by setting her as a Seal upon his heart and arm , she means a sure and a well-confirmed interest , both in his love and power ; This she would have firmly sealed and ratified ; and that this is her meaning , will plainly appear from The Argument with which she enforces her request For love is strong as death , jealousie is cruel as the grave , &c. By Jealousie , we must understand her fears and suspicions of coming short of Christ and his love , q. d. What if after all , I should be deceived ? What if Jesus Christ do not love me with a special love . O these fears and suspicions are intolerable torments to her , she cannot bear them ; they are cruel as the grave , insufferable as coales of fire , which have a most vehement flame . q. d. Lord , if thou leave me in the midst of these jealousies of thy love , I shall be but a torment to my self : I shall live as one upon the rack , or in the flames . Hence the note is . Doct. That there is nothing in this world which true Christians more earnestly desire , than to be well assured and satisfied of the love of Jesus Christ to their souls . In the meditation of this point , two things must be inquired into . 1. Why this assurance is so desirable . 2. How it may be obtained . Why the assurance of the love of Christ is so desirables in the eyes of true Christians . And among others , there are two things that especially make it so , viz. 1. The sweetness of its enjoyment . 2. The difficulty of its attainment . The sweetness of its enjoyment , which is unexpressable and inconceivable ; for it is a mercy above all estimation . It is 1. The riches of faith . 2. The rest and ease of the heart . 3. The pleasure of life . 4. A Cordial in death . 5. A sweet support in all troubles . 1. It is the very riches of faith , the most pleasant fruit which grows upon the top branches of faith . The Scripture tells us of an assurance of Understanding , hope , and faith : All these graces are precious in themselvcs , but the assurance of each of them is the most sweet and pleasant part . Knowledge above knowledge is the full assurance of knowledge : Hope above hope , is the full assurance of hope ; and faith above faith , is the full assurance of faith . The least and lowest act of saving faith is precious , & above all value ; what then must the highest and most excellent acts of faith be ? Certainly , there is a sweetness in the assurance of faith , that few men have the privilege to taste ; and they that do , can find no words able to express it to anothers Understanding . The weakest Christian is exalted above other men , but the assured Christian hath a preference before all other Christians . 2. It is hearts ease , the very Sabbath and sweet repose of the soul. Thousands of poor Christians would part with all they possess in this world , to enjoy it , but it flies from them . The life that most of them live , is a life betwixt hopes and fears ; their interest in Christ is very doubtful to them . Sometimes they are encouraged from sensible working●… of grace , then all is dashed again , by the contrary stirrings and workings of their own corruptions . Now the Sun shines out clear , by and by the Heavens are over-cast and clouded again : But the assured Christian is at rest from those tormenting fears and jealousies , which my Text speaks of , that are as cruel as the grave , and as insufferable as coals of fire in a mans bosom . He can take Christ into the arms of his faith , and say , My Beloved is mine , and I am his . Return to thy rest , O my soul , for the Lord hath dealt bountifully with thee . 3. It is the pleasure of life ; yea , the most rational , pure , and transporting pleasure . What is life without pleasure ? And what pleasure is there in the world comparable to this pleasure ? For let the sealed and assured Believer consider , and compare , and he must needs find a joy and pleasure beyond the joy of the whole Earth . If he consider well what he is assured of , it is no common mercy , but Christ himself , and his love ; a mercy incomprehensible by Men or Angels , Eph. 3. 19. Put Christ into the sensible possession of a Believer , and joy is no more under his command for that time ; he can no more refuse to rejoyce , than he that is tickled can forbear to laugh ; and especially when his thoughts are exercised in comparing states and conditions , either his own with other mens , or his own now with what it was , and what it shall be . To think with thy self thus , I am assured of Christ and his love , my interest in him is sealed ; but this is a mercy few enjoy besides me . There be millions of souls of equal value with mine by nature , that shall never enjoy such a mercy as this . Yea , the time was when I my self was far from it , in my unregenerate estate . Lord , how is it I had not then been sealed to Damnation ? O , 't is well with me for present , that I can call Christ my own ; and yet it will be better and better . My condition will mend every day . I am now in Christ , and it is but a little while before I shall be with Christ , and arrive at the full satisfaction of my very heart . O , what pleasure doth every glance backward or forward give to the sealed soul ! 4. It is a Cordial in death , and there is none like it . This will make the soul triumph over the grave , take death chearfully by the cold hand , welcome its grim Messengers , and long to be gone , and be with Christ. Dark and doubting Christians may indeed shrink back from it , and be affraid of the exchange ; but the assured soul longs to be gone , and needs patience to live , as other men do to die . When one was asked if he were willing to die , his answer was , Illius est nolle mori , qui nolit ire ad Christum . Let him be loth to die , that is loath to go to Christ. The sugar of assurance sweetens the bitter cup of death , and makes it delectable to a Believers rellish . 5. In a word , it is a sweet support in all the troubles and afflictions on this side the grave . Let the assured soul be cast into what condition the Lord pleases , be it upon a bed of sickness ; yet this gives his soul such support and comfort , that he shall not say , I am sick , sin being forgiven ; the soul is well , when the body is in pain , Isa. 33. 24. Let him be cast in to a Prison , here 's that will turn a Prison into a Paradise , Act. 5. 41. Let him be pincht with any outward want , this will supply all , As having nothing , and yet possessing all things , 2 Cor. 6. 10. Thus you see how desirable it is for its own excellency . And as it is desirable for the sweetness of its own enjoyment , so also from the difficulty of its attainment ; all excellencies are lockt up under many difficulties ; but none like this , it is indeed easie to presume an interest in Christ , and cheat a mans own soul with a dream and fancy of our own Creation ; but sure it 's hard to get a sealed clear title to Christ and his benefits ; and there be among others three things that make it difficult . ( 1. ) The corruptions that remain , and daily work in the best hearts , these are evermore puzling and scaring the poor soul with fears and doubts about its condition . Grace teacheth men due severity to themselves , and fear of their own deceitfulness makes them think no hearts are like their hearts , especially whilst they compare other mens outside with their own inside , as generally they do . O , how do our own corruptions every moment raise mists and clouds , that it is a wonder we ever should have one clear beam of assurance shining into such hearts as our hearts are . ( 2. ) The multitudes of mistakes and cheats that are frequently committed and found in this matter , makes upright hearts the more suspicious and doubtful of their own conditions . O , when they read Matth. 7. 22. that many will say to Christ in that day , Lord , Lord , we have Prophesied in thy Name , &c. It scares them lest they also be deceived . ( 3. ) The grand importance of the matter makes poor souls fearful of concluding certainly about it . O , when a man considers that the whole weight of his eternal happiness or misery depends upon the resolution of these Questions : Am I in Christ ? or am I not ? It will mak●… him tremble to determine . In a word , assurance is not in our power , or at our command . There be many holy humble , diligent , and longing souls , to whom it is denied . It is arbitrarily dispensed by the pleasure of the spirit , to whom he will , and such favours are rare even among true believers , the more therefore it is to be valued and desired by all , as the Spouse doth in this place : And so much to the first thing . Upon what account the assurance of Christs love is so desirable in the eyes of Chrians . In the last place , let us consider how this mercy which is so desirable , may be obtained ; and this is our proper work and business at this time . You are now come to a sealing Ordinance , instituted on purpose for this noble end and Use. O , that we could pray and plead for it as the Spouse here doth . Set me as a seal upon thine heart , as a seal upon thine arm , for love is strong as death , jealousie is cruel as the grave , &c. Now in order to the attainment of this most desirable mercy , take a few necessary hints of your present work and duty in the following directions . 1. Direction . Would you be well secured of Christs love to you , and that you are set as a seal upon his heart ; then exercise and manifest more love to Christ , and let him be much upon your hearts . If it be clear to you , that you have true love to Jesus Christ , you need not at all to doubt , but you are in his heart and in his love . I love them that love me , Prov. 8. 17. And surely you have now before you the greatest motive in the world , to inflame your love to Jesus Christ. Behold him as he here represented to you , wounded for your iniquities , yea , sacrificed to the wrath of God for your Peace , Pardon , and Salvation . O , what manner of love is this ? Behold how he loved thee ! If Christ's love draw forth thine , it will so far clear thy interest in his love , as it shall engage thy heart in love to him . 2. Direction . But seeing the activity of your love will be according to the activity of your faith , therefore in the next place I advise you to make it the main work and business of this hour to exercise your faith upon Jesus Christ ; set your selves this day to believe ; the more strong the direct acts of your faith shall be , the more clear and comfortable its reflex acts are like to be . There are three distinct offices or imployments for your faith at this Table , viz. 1. To realize 2. To apply 3. To infer from the sufferings of Jesus Christ. ( 1. ) Realize the sufferings of Christ for you , and behold them here represented in a true glass to the eye of faith . See you that Bread broken , and that Wine poured out ? As sure as this is so , Jesus Christ endured the Cross , suffered the Wrath of the great and terrible God in his Soul , and in his Body upon the cursed Tree , for and in the room of poor Condemned Sinners . Your faith for the one hath as much , yea , more certainty , than your sense hath for the other . This is a faithful saying , and worthy of all acceptation , that Jesus Christ came into the world to save Sinners , 1 Tim. 1. 15. and without controversie , great is the mystery of Godliness , God was manifest in the flesh , &c. 2. Apply the sufferings of Christ this day to thine own soul. Believe all this to be done & suffered in thy room , and for thy sake : He offered not this Sacrifice for his own sins , but ours , Isa. 53. 9. Heb. 7. 27. He was Incarnate for you . Isa. 9. 6. For us a Child is born ; to us a Son is given . His death was for you , and in your stead , Gal. 3. 13. He was made a Curse for us ; and when he rose from the dead , he rose for our justification , Rom. 4. 25. and now he is in glory at the right hand of God , he is there for us , Heb. 7. 25. He ever lives to make Intercession for us : It was the pride , passion , earthliness , and unbelief of thy heart which Jesus Christ groaned , bled , and died to procure a pardon for . 3. Infer from the sufferings of Christ those conclusions of faith that tend to assurance . As thus , Did Christ die for me when I was an Enemy ? then surely being reconciled , I shall be saved by his life , Rom. 5. 10. Again , Is Christ dead for me , then I shall never die eternally : Nothing shall separate me from the love of God , it is Christ that died , Rom. 8. 34. 3. Direction . Mourn over all those sins that cause the Lord to hide his Face from your souls . Have you grieved the Spirit by your sin , O , be grieved for it this day at your very hearts ; cover the Table of the Lord with tears : Look upon him whom you have pierced , and mourn as for an only Son. Though there be no merit , yet there is much mercy in a broken heart for sin ; and there is no such advantage to get your hearts broken as this is , which is now before you . When the showeth of Repentance is fallen , the Heavens over thee may be clear , and the Sun shine out in its brightness upon thy soul. 4. Direction . In a word , pour out thy soul to God in hearty desires for a sealed and clear interest in his love this day ; tell him , it is a mercy thou valuest above life , Thy favour is better than life , Psal. 63. 3. Tell him , thou art not able to live with the jealousies and suspicions of his love ; thou art but a torment to thy self , whilst thy interest in his love abides under a cloud . Beseech him to pity thy poor afflicted soul , which hath lain down and risen so long with these fears and tremblings , and been a stranger to comfort for so many days . Tell him how weak thy hands have been , and still are in duties of obedience , for want of this strength and encouragement . Engage thy soul to him this day to be more active , chearful , and fruitful in his service , i●… it will please him now to free thee from those fears and doubts that have clogg'd thee in all thy former duties . O , cry unto him in the words , and with the deep sense of the Spouse in this Text. Set me as a seal upon thy heart , as a seal upon thine arm , for love is strong as death , jealousie is cruel as the grave , the coals thereof are coals of fire , &c. THE TWELFTH MEDITATION UPON Eph. 3. 19. — And to know the love of Christ which passeth knowledge . THE knowledge of Christ , and of his love is deservedly in this place set down among the desiderata Christianorum , the most desirable enjoyments of Believers in this world . This love of Christ had centred the Apostles heart , he was swallowed up in the meditation and admiration of it , and would have all hearts inflamed and affected with it , as his was . Some think the Apostle speaks Extatically in this place , and know not how to make the parts of his discourse consistent with each other , when he puts them upon endeavours to know that love of Christ , which himself confesses to pass knowledge . But though his heart was ravished with the love of Christ , yet there is no contradiction or inconsistency in his discourse . He doth earnestly desire for the Ephesians , that they may know the love of Christ , ( i. e. ) that they might experimentally know his love , which passeth knowledge ; that is , as some expound it , all other sorts and kinds of knowledge ; yea , and all knowledge of Christ which is not practical and experimental . Or thus , Labour to get the clearest and fullest apprehensive knowledge of Christ and his love , that is attainable in this world , though you cannot arrive to a perfect comprehensive knowledge of either . Mens humana hoc & capit , & non capit ; atque in eo capit , quod rapitur in admirationem , as others reconcile it . The note from it is , Doct. That the love of Christ surpasses and ●…anscends the knowledge of the most illu●…inated Believers . The love of Christ is too deep for ●…y created understanding to fathom ; ●…is unsearchable love , and it is so in ●…ivers respects . It is unsearchable in respect of its ●…tiquity . No Understanding of man ●…an trace it back to its first spring it ●…ows from one Eternity to another : ●…e receive the fruits and effects of it ●…ow ; but O , how ancient is that root ●…at bears them ! He loved us before ●…is world was made , and will conti●…ue so to do , when it shall be reduced ●…to ashes . It is said , Prov. 8. 30 , 31. ●…hen he gave the Sea his decree , when he ●…ppointed the foundations of the Earth , ●…en was I by him , as one brought up with ●…im , and I was daily his delight , rejoycing ●…lways before him , rejoycing in the habita●…le parts of his Earth , and my delights ●…ere with the Sons of men . The freeness of the love of Christ passes knowledge : No man knows , nor can any words express how free the love of Christ to his people is : It is said Isa. 55. 8. My thoughts are not your thoughts . The meaning is , My Grace , Mercy , and Love to you is one thing , as it is in my thoughts , and quite another thing when it comes into your thoughts . In my thoughts it is like it self , free , rich , and unchangeable ; but in your thoughts it is limitted and narrowed , pincht in within your straight and narrow conceptions , that it is not like it self , but altered according to the model and platform of Creatures , according to which , you draw it in your minds . Alas , we do but alter and spoil his love , when we think there is any thing in us , or done by us , that can be a motive , inducement , or recompence to it . His love is so free , that it pitched it self upon us , before we had any loveliness in us at all . When we were in our blood , he said unto us , live , and that was the time of love . It did not stay till we had our Ornaments upon us , but embraced us in our blood , in our most loathsome state ; and of all seasons , that is the season of love , the chosen time of love , Ezek. 16. 7 , 8. Christ loved us not upon the account of any fore-seen excellency in us , or upon any expectation of recompence from us : Nay , he loved us not only without , but against our deserts . Nothing in nature is found so free as the love of Christ is ; our thoughts therefore of this love going beyond all examples and instances that are found among men , quickly lose themselves in an immense Ocean of free grace , where they can find neither bank nor bottom . The bounty and liberality of the love of Christ to his People , passeth knowledge ▪ Who can number or value the fruits of his love ? They are more than the Sands upon the Sea-shore . It would weary the arm of an Angel to write down the thousandth part of the effects of his love , which come to the share of any particular Christian in this World. Who can tell how many sins it pardons ? The free gift is of many offences unto justification , Rom. 5. 16. How many dangers it prevents , or how many wants it supplies ? This we know , that of all his fulness , we all receive grace for grace , Joh. 1. 16. But how full of grace Christ is , and how many mercies have , and shall flow to us out of that Fountain of love , this is unknown to men , to the best , wisest , and most observant men . O! if the records of the mercies of our lives were or could be gather'd and kept , what vast volumns would they swell to ? 'T is true indeed , you have the total sum given you in 1 Cor. 3. 22. All are yours , but it is such a number as no man can number . The Constancy of Christ's love to his People passeth knowledge : No length of time , no distance of place , no change of condition , either with him , or us ; can possibly make any alteration of his affections towards us . He is the same yesterday , to day , and for ever , Heb. 13. 8. It is noted also by the Evangelist , Joh. 13. 1. That having loved his own which were in the world , he loved them to the end . 'T is true , his condition is altered , he is no more in this world conversing with his People , as he did once in the days of his Flesh : He is now at the right hand of God , in the highest glory ; but yet his heart is the same that ever it was , for love and tenderness to his People . Our conditions also are often altered in this world , but his love suffers no alteration . Yea , which is much more admirable , we do many things daily that grieve him , and offend him , yet he takes not away his loving kindness from us , nor suffers his faithfulness to fail . We pour out so much cold water of unkindness and provocation as is enough to coole and quench any love in the world , except His love ; but notwithstanding all , he continues unchangable in love to us . This Peter found , notwithstanding that great offence of his : No sooner was the Lord risen from the dead , but he greets him in the style of his former love and ancient respect . Go tell the Disciples , and tell Peter . So then , the love of Christ is a love transcending all Creature-love , and humane Understanding . We read in Rom. 5. 7 , 8. That peradventure , for a good man , some would even dare to die : But we never find where any beside Jesus Christ would lay down his life for Enemies . It is recorded as an unparallel'd instance of love in Damon and Pithias , the two Sicilian Philosophers , that each had courage enough to die for his friend ; for one of them being Condemned to die by the Tyrant , and desiring to give the last farewell to his Family ; his Friend went into Prison for him , as his Surety to die for him , if he returned not at the appointed time ; but he did not die ; yea , he had such a confidence in his Friend , that he would not suffer him by default to die for him ; and if he had , yet he had died for his Friend : But such was the love of Christ , that it did not only put him into danger of death , but put him actually unto death ; yea , the worst of deaths , and that for his Enemies . O what manner of love is this ! We read of the love that Jacob had for Rachel , and how he endured both the cold of Winter , and heat of Summer for her sake : But what is this to the love of Jesus , who for us endured the heat of God's Wrath ? Beside , she was Beautiful , but we unlovely . David wish'd for Absolom his Son , Would God I had died for thee . But it was but a wish , and had it come to the proof , David would have shrinkt from death , for all the affection he bare his beautiful Son. But Christ actually gave his life for us , and did not only wish he had done it . O love , transcending the love of Creatures ; yea , and surmounting all Creature-knowledge . The Uses follow . If the love of Christ pass knowledge , O! then admire it ; yea , live and die in the wonder and admiration of the love of Christ. As it is a sign of great weakness to admire small and common things , so it speaks great stupidity not to be affected with great and unusual things . O Christian , if thou be one that conversest with the thoughts of this love , thou canst not but admire it ; and the more thou studiest , the more still wilt thou be astonished at it . And among the many Wonders that will appear in the love of Christ , these two will most of all affect thee , viz. 1. That ever it pitcht at first on thee . 2. That it is not by so many sins quencht towards thee . ( 1. ) 'T is admirable that ever the love of Christ pitcht at first upon thee ; for are there not millions in the world of sweeter tempers , and better constitutions than thy self , whom it hath past by , and yet imbraced thee ? Lord ( said the Disciples ) how is it that thou wilt manifest thy self unto us , and not unto the world ? Joh. 14. 22. Surely he did not set his love upon thee , nor chuse thee , because thou wast better than others , but because he loved thee . ( 2. ) It is admirable that his love to thee is not extinguished by so many sins as thou hast committed against him . Lay thy hand , Christian , this day , upon thy heart , and be think thy self how many have been the provocations , wrongs , and dishonours thou hast been guilty of against thy God , and that since he called thee by his grace , and set his love upon thee : What! and yet love thee still ! Yea , notwithstanding all , he is still thy God , and loves thee with an unchangeable love . O! with how many notwithstandings is his love continued to thy soul ? All this is just matter of admiration and wonder for ever . Is the love of Christ past knowledge ? an unsearchable love ? then learn whence and why it is that th●… souls of Believers never are , not can be tired in beholding and enjoying Jesus Christ. We use to say , one thing is tiresome ; and it is very true , if it be an earthly thing , it will be so , how sweet or excellent soever it seems at first ; and the reason is , because the b●…t Creature-enjoyment is but a shallow thing , and a few thoughts will sound it to the bottom ; and there being no supply of new matter to feed the hungry soul upon , it is quickly sated and cloyed with the repetition of the same thing over and over , but it is far otherwise in Christ ; for though he be but one , yet in that one thing , all things are virtually and eminently contained , so that every day he seems a new Christ for sweetness , and yet is the same Christ still . And in Heaven the Redeemed shall view him with as much wonder , and love him with as much ardour after millions of years , as they did at their first sight of him . O! there is no bottom in the love of Christ ; it passeth knowledge . 3. In a word , bestow your best and chiefest love upon Christ , whose love to you passeth all knowledge . Let no creature be loved equally with Christ , but as his love to you passeth all Creature-love , so let yours to him be a matchless love . Believer , Christ loves thee with an unsearchable love , he loves thee more than the dearest friend , that is , as thine own soul loves thee . He loves thee more than thou lovest thy Child , or the Wife of thy bosom ; more than thy soul loves thy body , with which it is so intimately united : And wilt thou content thy self with such poor narrow remiss affections to Jesus Christ. O look upon him this day in his red Garments , behold him in the strength of his love breaking through the Curse of the Law , the Wrath of God , the Agonies of Death , to bring home the fruits of his eternal love to thy soul. And whilst thou art beholding and musing upon it , let thy heart melt , thy eyes drop , and thy very soul cry out . Behold how he loved me ! Blessed be God for Jesus Christ. FINIS . A HYMN UPON Rom. 5. ver . 6 , 7 , 8 , 9 , 10 , 11. Verse 6. WHen we were destitute of strength , our selves to help or save , Christ for ungodliness at length , his Life a Ransom gave . 7. For one that 's Righteous , we would grutch to lay our life to stake , And for a good man , it were much , such an exchange to make . 8. But God his matchless love commends in that Christ Jesus dies For us , when we were not his friends , but wretched Enemies . 9. Much more being justified and free , through his own Blood from sin , From wrath to come we sav'd shall be , even by the life of him . 10. For if when Enemies for us , Christs death did end the strife : Much more when reconciled thus , He 'l save us by his life . 11. Yea ; more than so , we triumph now in God with one Accord , Having receiv'd Attonement through Christ Jesus our own Lord. Wherefore to him , who is the first begotten of the dead , Who over earthly Princes must , be supream Lord and Head : Ev●… to him who lov'd us so , to wash us in his Blood , And make us Kings , and Priests unto his Father , and his God. To him Dominion therefore , by us be given , when This present world shall be no more : To which , we say , Amen . ERRATA . PAge 6. line 17. for dead , read death-bed ; p. 36. l. 4. for wrapt r. rapt ; p. 46. l. 14. for effect , r. affect ; p. 55. l. 15. add , is the spoile ; p. 64. l. 16. for grounded r. ungrounded ; p. 99. l. 26. for hollowed , r. hallowed ; p. 128. l. 24. for ar●… r. is ; p. 135. l. 29. for and made , r. that make ; p. 140. l. 11. for your r. their ; p. 141. l. 6. for any , r. my ; p. 152. l. 3. blot out might ; p. 171. l. 25. r. applying ; p. 185. l. 26. r. f●…ast ; p. 206. l. 19. r. shower ; p. 214. l. 2. blot out all ; p. 216. l. 19. for unto r. under . Notes, typically marginal, from the original text Notes for div A39680-e120 Concil Carthag . Can. 6. Placuit ●…t defunctorum corporibus non detur Eucharistia , &c. Non putabam me tibi tam familiarem . Tunc pessime ▪ dispositus quando aptisimé . Notes for div A39680-e650 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inennarabile & glorificata . Montan . 1. 2. 3. Chrysost. lib. 3. de Sacerdot . Reas. 1. 2. Reas. Mr. Tho. Goodwins Epistle to Mr. Fenners Sermon . 4. Reas. 1. 2. 3. 1. Use. Psal. 106. 7. Use 2. Notes for div A39680-e2310 1. 2. Doct. 1. 2. 3. Dr. Preston , when dying , said , I shall change my place , not my Compány . Cant. 1. 12. Whilst the King siteth at his Table , my Spikenard , ●…c . 1. Infer . 2. Infer . 3. Infer . 4. Infer . 5. Infer . Ob. Sol. 6. Infer . Notes for div A39680-e3850 1. 2. Cum ad optima quaeque contendo , experio aliam legem tunc maximi in surgit & percipitar lex carnis . Tolletus . Doct. 1. 1. 2. 2. 1. 2. 3. 3. 1. 2. 3. 4. 5. 1. Rule . 2. Rule . 3. Rule . 5. Rule . 3. 1. 2. 3. Notes for div A39680-e6010 1. 2. 3. 4. Doct. 1 Query . 2. Query . 1. 2. 3. 4. 5. 3. Query . 1. 2. 3. 1. 2. 3. 4. 5. Query . 1. 2. Durham in Loc. 3. 4. 5. 6. 1. 2. 3. Notes for div A39680-e9040 1. 2. De Dieu . Grotius . 1. 2. 3. 1. 3. 4. 5. 6. Use. 1. 2. 4. 5. ●… . 7. Notes for div A39680-e11030 1. 1. 2. 1. 1. 2. Caryl on Job . 3. 4. 5. 1 Use. 9. 4. 4. 5. Notes for div A39680-e13320 2. 3. Doct. 1. Doct. 2. 1. 2. 4. 2. Use. 2. Doct. Use. 1. 1. Sympt . 2. Sympt . 3. Sympt . 5. Sympt . Use 2. Notes for div A39680-e15300 1. 2. 3. 1. 2. 1. 2. 1 Use. 2. Use. Notes for div A39680-e16720 1. 2. 3. Doct. 1. 1. Use. 2. Use. 1. Rule . 2. Rule . 3. Rule . 4. Rule . 5. Rule . Notes for div A39680-e18140 1. Query . 2. Query . 1. Use. Amos 6. 4 , 5 , 6. 2. Use. Notes for div A39680-e19910 1. 2. 1. 1. 2. 2. 1. 1 Tim. 3. 16. Notes for div A39680-e21210 1. 2. 4. 1. 
A45033	----	Jacobs ladder, or, The devout souls ascention to Heaven, in prayers, thanksgivings, and praises in four parts ... : with graces and thanksgivings : illustrated with sculptures / by Jo. Hall. Hall, John, d. 1707. 1676 Approx. 206 KB of XML-encoded text transcribed from 129 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A45033 Wing H351 ESTC R21612 12738687 ocm 12738687 93068 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45033) Transcribed from: (Early English Books Online ; image set 93068) Images scanned from microfilm: (Early English books, 1641-1700 ; 693:14) Jacobs ladder, or, The devout souls ascention to Heaven, in prayers, thanksgivings, and praises in four parts ... : with graces and thanksgivings : illustrated with sculptures / by Jo. Hall. Hall, John, d. 1707. The second edition enlarged. [18], 221 p., 7 leaves of plates : ill. Printed for N. Crouch ..., London : 1676. Added t.p. engraved with title: A manval of devotions. Reproduction of original in Cambridge University Library. (from t.p.) 1. Private devotions -- 2. Family devotions, for every day in the week -- 3. Occasional devotions -- 4. Sacred poems, upon select subjects. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional literature. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Judith Siefring Sampled and proofread 2005-02 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Jacobs Ladder A MANVAL of DEVOTIONS By Jo. Hall : B. D. London , Printed for N. Crouch Jacobs Ladder : OR , THE DEVOUT SOULS Ascention to HEAVEN , IN Prayers , Thanksgivings , and Praises . In Four Parts , viz. 1. Private Devotions for every day in the Week . 2. Family Devotions for every day in the Week . 3. Occasional Devotions . 4. Sacred Poems , Upon Select Subjects . With Graces and Thanksgivings . Illustrated with Sculptures . By Jo. Hall , B. D. The second Edition Enlarged . London , Printed for N. Crouch in Exchange-Ally in Cornhil , 1676. To the Virtuous and Religious Gentlewoman , Mrs. M. P. IT is not the excellency of the Gift , but your Goodness that must render this small Manual acceptable to you , of which having had so great experience , I cannot doubt its continuance . And knowing your devout Inclinations towards books of this nature , I could not think of a more pleasing return for your many Favours , than this Jacobs Ladder , whereby your Soul may Ascend to Heaven , and make known all your wants , and ( by Faith accompanying your Prayers ) may receive answers to all your holy Desires , and Petitions . I doubt not but many have done Worthily , yea , much excelled in this kind ; but I have found , though there are many Manuals of private Devotion ; yet there are very few for Families , which Want , I have heard complained of ; and therefore though I could not better employ my vacant hours , than to make a Collection of some dayly Prayers , that might be both plain , and pertinent : and indeed , the Family-Devotions were my first design ; only I thought that to make it compleat and conformable to others of this nature , it will be convenient to add some Private and Occasional Devotions , together with some brief Meditations of the vanity of mans life , and certainty of his death , which we can never too much think of , nor too soon prepare for . If you , or any other , reap any benefit by it , I have my desire ; If it be not well , it is because I could not help it ; however , I doubt not but you will accept the will for the deed , because it is from Your devoted Servant , Jo. Hall. Preparations to Devotion . PRemeditation is the preparation to Private Prayer ; Private to Publick ; Private and Publick , to the hearing of the Word ; to Private and Publick Prayer , together with the hearing of the Word , to the worthy participation of the holy Sacrament : For the Sacrament receives strength and vigour from the Word , the Word preached from publick Prayer : publick Prayer from private devotion , and that from Premeditation , and Pre-consideration of the nature of Devotion , and the necessity of preparation it self to all holy duties in the immediate worship of God. What Devotion is . DEvotion is the hearts warmth , or rather the life-blood of Religion : It is a sacred bond knitting the Soul unto God : It is a Spiritual Muscle moving only upward , and lifting the heart , eyes , and hands continually to Heaven . Whosoever desires to make a Divine Prayer , must by Premeditation frame in his mind , First the Form which must be , 1. Short , or conceived in as few words as may be . 2. Conformable in all things to the Pattern , the Lords prayer . Secondly , The Matter , which consists of three parts . 1. Humble Confession . 2. Confident Invocation , Petition or Supplication . 3. Hearty Thanksgiving . 1. In humble Confession set before thee . 1. God , his terrible name , glorious Majesty , All-seeing-Eye , Infinite Purity , strict Justice , Fierce wrath against Sin. 2. Man his vileness , wretchedness , sinfulness , wants and inability . 2. In the second part , Invocation , and Petition , fix thy thoughts . 1. On God , his love to man , his mercy and long suffering , his gracious promises , and his omnipotent goodness . 2. On Christ his perfect obedience , his plenary satisfaction , his perpetual Intercession . In the third , which is hearty Thanksgiving , recount Gods benefits . 1. Spiritual , as Election , Creation , Redemption , Vocation , Justification , Sanctification , and hope of Glorification . 2. Temporal , as Health , Strength , Wealth , Liberty , good Name , Friends , and Safety . Some Texts of Scripture , which may be orderly applyed to every one of the foregoing particulars . When you pray , use not vain Repetitions , as the Heathen do , for they think that they shall be heard for their much speaking , Matt. 6. 7. After this manner pray ye , Mat. 6. 9. I said I will confess my Transgressions to the Lord , and thou forgavest the iniquity of my sin . Psal. 32. 5. Let them praise thy great and terrible Name , for it is holy , Psal. 99. 3. Who is the King of glory , even the Lord of Hosts , he is the King of glory , Psal. 24. 10. Mine eyes are upon all their ways , they are not hid from my face , neither is their Iniquity hid from my eyes , Jer. 16. 17. And one cryed to another and said , Holy , Holy , holy , is the Lord of Hosts , Isai. 6. 3. Who will render to every man according to his works , Rom. 2. 6. Thou , even thou art to be feared , and who may stand in thy sight when thou art angry ? Psal. 76. 7. Surely every man is altogether vanity , Psal. 39. 11. O wretched ma● that I am , who shall deliver me from the body of this death , Rom. 7. 24. We are all as an unclean thing , and all our Righteousness is as filthy rags , Isai. 64. 6. Without me ye can do nothing , John 15. 5. All things whatsoever you shall ask in prayer , believing , you shall receive , Mat. 21. 22. God so loved the world , that he gave his only begotten Son , that whosoever believed in him should not perish , but should have everlasting life , John 3. 16. The Lord is merciful , and Gracious , slow to anger , and plentiful in mercy , Psal. 103. 8 , 11. Come unto me all ye that are weary and heavy laden , and I will give you rest , Mat. 11. 28. Though your sins are as scarlet , they shall be as white as snow ; though they be red like Crimson , they shall be as wool , Isai. 1. 18. They that sow in tears shall reap in joy , Psal. 126. 5. To him that is able to do exceeding abundantly , above that we ask or think , be glory , &c. Eph. 3. 20. Thou wast slain , and hast redeemed us to God , by thy blood , Rev. 5. 9. Christ is entred into Heaven , now to appear in the presence of God for us , Heb. 9. 24. Giving thanks always , for all things to God , and the Father , Eph. 5. 20. What shall I render to the Lord for all his benefits , Psal. 116. 12. God hath , from the beginning , chosen you to Salvation through sanctification of the spirit , &c. 2 Thes. 2. 13. Thy hands have made me , and fashioned me , Psal. 119. 73. Blessed be the Lord , for he hath visited and redeemed his people Luke 1. 68. I am not come to call the Righteous , but sinners to repentance , Mat. 9. 13. Being justified by his grace , we shall be made Heirs , according to the hope of eternal life , Tit. 3. 7. Such were some of you , but ye are washed , ye are sanctified , 1 Cor. 6. 11. Thou shalt guide me with thy Counsel , and afterward receive me to Glory , Psal. 73. 24. Bless the Lord , O my Soul , and forget not all his benefits , Psal. 103. 2. The Lord killeth and maketh alive , he bringeth down to the grave , and bringeth up , 1 Sam. 2. 6. It is God that girdeth me with strength , and maketh my way perfect , Psal. 18. 32. Also the Lord gave Job twice as much as he had before , Job ult . Thou hast set me at liberty when I was in thrall , Psal. 4. 1. And these all having obtained good report , through Faith , receive not the promise , Heb. 11. 39. Ointment and Perfume rejoyce thy heart , so doth the sweetness of a mans friend by hearty Counsel . Thou Lord only makest me dwell in safety , Psal. 4. 8. The Lord shall preserve thee from evil , he shall preserve thy Soul , Psal. 121. 7. A Preparatory Hymn Collected out of divers Psalms . THou sayest : seek ye my face , my heart saith unto thee , Thy face Lord will I seek , Psal. 27. 8. Hide not thy face far from me , nor put thy servant away in anger , vers . 9. Cast me not away from thy presence , and take not thy holy spirit from me , Psal. 51. 11. Hear O Lord when I cry unto thee , have mercy also upon me and answer me , Psal. 27. 7. Ponder my words , O Lord consider my meditation , Psal. 5. 1. My heart is inditing a good matter , my tongue is the pen of a ready writer , Psal. 45. 1. O Lord open thou my lips , and my lips shall shew forth thy praise , Psal. 51. 15. Let my prayer be set forth before thee as Incense , and the lifting up of my hands as an Even●●●●●●rifice , Psal. 141. 2. Set a watch O Lord ●efore my mouth , and keep the door of my lips , Psal. 141. 3. Let the words of my mouth , and the meditations of my heart be acceptable in thy sight , O Lord my strength and my Redeemer● , Psal. 19. 14. An Exhortation to stir up Christians to Prayer . PRayer is of that force and virtue , that it ties the ear of God to the tongue of man : O it is an acceptable Incense to God always , for how hath he always rewarded it , and regarded it ? It never returned but with a blessing , so that the Prayer be sent up out of a pure and upright heart , mingled with Faith ; for we must ask in Faith , and waver not , as St. James saith . By fervent Prayer the children of Israel were delivered from the Egyptian bondage , as you may read , That when they cryed unto the Lord , he heard them , and delivered them out of their Enemies hands : Therefore let us continually pray unto God both Morning and Evening , and let us call and cry unto him , for a blessing upon us , and desire him to preserve us , and to remove his Judgments from us . To which end , I have thought good to frame this Manual of private Devotions , for a help to those that may want them . PRIVATE DEVOTIONS , OR , A COLLECTION OF Morning & Evening PRAYERS For Private Persons , For every day in the Week . Evening and Morning , and at Noon will I Pray , and cry Aloud , and he shall hear my voyce , Psal. 55. 17. Private Devotions . A Prayer for Sunday-Morning . ALmighty God , the blessed Creator and Finisher of the Salvation of Mankind , who in memory of thy glorious Rest from both thy noble works , hast blessed and sanctified a day of holy rest unto thy self , sanctify me for it , that laying aside my accustomed business , and sequestring my thoughts from all worldly cares , I may keep it and my self holy to thee , by dedicating and devoting my self wholly to thy peculiar worship , and immediate service , and to the end that this my Religious service may be more acceptable to thee , quicken me with thy Spirit , that I may perform it with all allacrity and cheerfulness , and may make thy Sabbath my delight . Touch my Heart and Tongue with a coal from thy Altar , that from the sweet Incense of my Meditations , Hymns , Prayers , and Thanksgivings , thou mayest smell a savour of Rest. O Prince of Peace , sanctify thy rest unto me , that I may find rest to my Soul from all temptations , troubles , and fears , and may rest from my own works which are painful and sinful travels , and may imploy this day , all the powers and faculties of my Soul and Body in doing and considering thy works , in adoring thy Majesty , and admiring thy wisdom , and acknowledging thy Power , and embracing thy Love , and magnifying thy goodness , and rejoycing in thy Mercies , and trembling at thy Judgments ; In visiting thy holy Temple , and praising thee with thy Saints , and offering up the Calves of my lips ; In diligently reading thy Scriptures , attentively hearing thy Word , ●everently celebrating thy Mysteries , charitably relieving thy Members , & zealously practizing all holy duties both publick and private ! O let me this Whole day walk with thee as Enoch sometimes did , and talk with thee as Moses did , and seek thy Face as David did : And grant , that beholding thine Image in thy holy Word , as in a clear and Christal Mirrour , I may be changed ●to the same Image , even from Glory to Glory . Let this Sabbath put me in mind of thy Holy rest from thy works , and assure me thereby of an Everlasting Sabbath in Heaven from my Works ; into which rest , that I may enter , stir up good desires in me , raise my thoughts and affections to the things which are above , renew me according to the Image of thy Son , and frame my Life to a Heavenly conversation , enlighten my understanding , sanctify my will , moderate my desires , govern my affections , mortifie my fleshly members , destory the man of sin in me , and deliver me from the Body of death : work 〈◊〉 me a fear of thy power , and a love of thy goodness , and zeal of thy glory , and thirst after thy grace , and an earnest desire and constant resolution ( as much as in me lyeth ) to approve my self to thee in all things , and frame all my actions to the rule of thy Word . Hear me , I beseech thee , for thy Church , and thy Church for me , and Christ for us all , saying , Our Father , &c. A Prayer for Sunday Evening . HOly , Holy , Holy , Lord God Almighty , which wast , which art , and which art to come ; Hollow my nature , that I may Hollow thy Name : As thou impartest thy goodness to me , whereby I live and move in thee ; communicate to me some measure of thy Holiness , that I may live and move to thee . Let thy Spirit of grace possess my Body and Soul , that the desires of my mind , and thoughts of my heart , and words of my lips , may be holiness unto thee : Sanctifie me that I may glorifie thee . And first with Joy and Thankfulness I acknowledg it a special Testimony of thy love , that thou hast given me liberty , and meanes to keep a holy Sabbath unto thee , to meet in thy House , to offer up my Joynt-Prayers , and thanksgiving , with thy Holy congregation , to confess my sin , to profess my faith , to lay open my wants , to clear up my self , by Singing the sweet Songs of Sion , to hear thy Sacred Word read , and Preached ; whereby my faith hath been strengthened in the Mysteries of Salvation , my hope established in the promises of the Gospel , and my life set forward in a setled course of holyness , and righteousness , whereby the Kingdom of sin and Satan is beat down and destroyed , and the Kingdom of Christ built up in me ; By this thy Word , the careless sinner is admonished , the ignorant instructed , the presumptuous te●rified , and the Penitent comforted , the Power of sin is abated , the force of temptations weakned , the motions of the Spirit quickned , grace received , and my Election assured by the infallible marks and tokens thereof , set before me in holy Scriptures . Blessed be thy Name for it , this day thy word hath dwelt with me richly in all wisdom : The dispencer of thy Mysteries hath scattered many Doctrines , like so many Pearls among the People ; Lord grant that with Mary I may keep these and all thy sayings in my heart , and make use of them in my life , and receive comfort from them at my Death . And here I would proceed to intreat at thy hands , the continuance and increase of thy Spiritual & Temporal blessings upon me ; but my sins lye at the door of my Conscience , and affright me . My heart smites me for my failings , in the performance of the duties of this day : My devout meditations have been ●tifled in the womb that bare them , my Prayers have not been without distractions , my hearing without ●earisomness , nor my Alms-deeds without Grudging : Pardon , dear Father , the want of preparation before I come to thy house , of intention and Zeal at thy service ; and of Meditation and Application of those things which I heard there , since I came thence . Bury I beseech thee these slips , and all my sins , especially of this week and day , in the night of eternal oblivion . Ease me of the burthen of them , that I may more securely repose my soul and body upon thy gracious protection , to take their natural refreshing by sleep , whereby I may be enabled and strengthened to do the better service the next day , in walking carefully , diligently , conscionably , and constantly , in the wayes of thy Commandements , and in the duties of my Calling ; so as may be to thy honour and Glory , and my eternal comfort , through Jesus Christ our Lord. To whom be honour and glory world without end . Amen . Our Father . &c. A Prayer for Munday-Morning . MOst Glorious Lord God , the great Creator and preserver of all mankind ; Blessed be thy Name that thou hast been graciously pleased to preserve me the night past , and that thou hast once more vouchsafed me the light of the Morning , whereby to manage my affairs and business ; O Lord preserve me this day , and keep me in all my wayes , give unto me the repose of a quiet Conscience , and the clear light of the Gospel , to guide my feet in the way of peace ; and grant that this light may convince me of the Errors of my understanding , the depravedness of my will , the disorder of my affections , the Impunity of my thoughts ; the vanity of my desires , the deceitfulness of my heart , and the wickedness thereof . Make me sensible O Lord what a wretched creature I was in my birth , slime and filthiness ; what I am in my life , vanity and solly ; and what shall be in my death , stench and rottenness , Discover unto me O Lord that I have nothing , which I have not received ; that without Christ , I can do nothing ; that in me , that is , in my flesh dwelleth no good ; that I am not able of my self ( as of my self ) to think a good thought ; that I cannot desire to think , nor have will to desire , nor grace to will any good : O Lord let me consider , that my comforts in this world , are very few and small ; my crosses and troubles many and great ; my pleasures here are momentary and short , my pains hereafter ( without my repentance , and thy great mercy ) are permanent and everlasting : My gifts O Lord are very small , my wants and infirmities are great , my helps are weak , my assaults and temptations are strong , my good deeds are few , and they tainted with Imperfections , but my ill deeds are infinite . Let these considerations , O Lord , humble me in my self , that Christ may raise me ; and wound me in my self , that Christ may heal me . And O Lord , who this day madest the Heavens or Air , without which I cannot breath naturally , no not for a moment ; infuse into my heart the Spirit of thy grace , without which I cannot breath Spiritually in my Prayers , nor sigh , nor so much as move any part or faculty of my soul or body unto thee ; and as oft as I take in , or let out the air which I breath , let receive me in grace from thee , and breathe out praise unto thee . Be my guide , O Lord , this day , and do thou keep me both Now and Ever , Amen . Our Father . &c. A Prayer for Munday-Evening . HOly and Eternal Lord God , who art the King of Heaven and the Watchman of Israel , who never slumbrest nor sleepest ; Look upon me thy unworthy servant , who by reason of my sin and the corruption of my nature , am wholly subject to sloth , and am even now ready to ease and rest my self upon my bed : I know not whether thou wilt this very night make my bed in the dark ; and the hour of my visitation be this present Evening , all my years are but a span long , my dayes pass like a Weavers Shuttle ; my life ends like a Tail that is told ; this hour may be my last hour , my next sleep may be my last and long sleep : I beseech thee therefore , that I may every Evening seriously ponder and meditate heaven , that I may be the better prepared in that day and hour that thou shalt call me : And though my Eyes shall now sleep , and enjoy that moderate refreshment which thou hast appointed for the wearisome condition of my weak body , yet let my soul continually watch unto thee , to attend thy coming . Forgive me , O Lord , the sins of this day past , and all other my former sins and misdemeanors ; keep me this night both in body and soul , that I may with the next light joyfully rise again . Let not my sleep be unmeasurable and excessive , to please the ease of my flesh , but sufficient and seasonable , whereby I may be the better disposed to thy service to morrow , diligently and fruitfully walking in my calling , and repenting me of my sins , with fear to offend thee . Let thy unspeakable mercy alwayes preserve me , let thine endless sweetness rejoyce me , let thine heavenly truth strengthen me , let thy knowledg imbolden me , and thy goodness keep me from my Enemies , visible and invisible , now and for Evermore . Amen . Our Father , &c. A Prayer for Tuesday Morning . O Eternal Lord God , thou commandest us alwayes , at all times , and in all things , to call upon thee ; day by day , I come unto thee , beging refreshment from the overflowing streams of thy mercy ; O Lord open unto me the gate of thy favour , and let me be satisfied with the fountain of thy loving kindness . O merciful Lord , who hast said , As surely as I live , I desire not the death of a sinner , but rather that he should Convert and Amend , and Live ; Who hast also said , Call upon me in the day of trouble , and I will deliver thee ; have mercy upon me for Jesus Christ his sake , whom thou wouldest should be a peace-maker , to the end that thou mightest shew thine exceeding great Wrath against sin , and thine inestimable mercy towards Mankind , sanctifie and illuminate my heart with thy holy Spirit . O God the guide of my life , forsake me not , turn from me the filthiness of desire . Turne mine Eyes away from beholding vanity , strengthen me in thy wayes , and grant that mine offences in this world overcome me not , and I beseech thee , O Lord , with a most ardent affection , that this day and ever thou wilt keep me , and all mine , and that thou wilt be unto me a Mighty Protector , a firmament of strength , a covering against heat , a shadow at noon-tide , a defence from falling , an assister from offending , a comforter of my soul , an enlightner of my mind , a giver of health and happiness in Christ Jesus , my Lord and Saviour ; To whom be all glory , honour , and power , for ever . Amen . Our Father . &c. A Prayer for Tuesday-Evening . MOst mighty and most merciful Lord God , by whose goodness I was created , by whose Justice I am punished , and by whose mercy I am saved ; I cast my self down before thee , and lift up my hands unto thee at this present as my Evening-sacrifice , but alas my conscience accuseth me , the secret cogitations of my heart reprove me , my fear checketh me , the infinite number of my sins oppress me , yea , my miscarriages this day witness against me , and exceedingly condemn me ; O Lord what am I , that thou shouldest yet favour me and shew thy self so loving and bountiful a Father unto me ? why should'st thou so nourish me , who am so unworthy a wretch , with thy mercy and loving-kindness ? I know that it is for His sake in whom there is no guile , and in whom there was found no evil , that thou regardest me and imbracest me ; Pardon , I beseech thee , through Jesus Christ , all my sins , faults , vices , and offences , and indue me with all holy vertues ; make me to live a godly life , and to continue to the end in good works ; Take away all darkness from my mind , that I may see thee by understanding thee , and love thee by knowing thee . And grant O Lord , that I may so keep , and govern , and end my life , that I may sleep in peace and rest in thee ; and so into thy hands I commend my self , both soul and body , this night and for ever . Hide me I beseech thee under the shaddow of thy Wings , that I may rest quietly , void of all fear , spiritual darkness , danger and despair ; comfort me in all those things wherein I have been any way discouraged this day ; Preserve me to the end , that sleep with rest , and rest with quietness , and quietness with everlastingness , may receive me , that having run the race of this life , I may be made partaker of a better ; that so I may live and reign with thee for ever , through Jesus Christ my Lord and only Saviour . Amen . Our Father . &c. A Prayer for Wednesday-Morning . HOly Lord God , the glorious face of the Sun , which sheweth it self , and casteth its beams over the whole World , I take it for an argument and earnest of thy good will toward thy Children , in the number of whom I account my self , though the chief of Sinners , and not worthy to loose the latchet of thy shooe , for if we enjoy such benefits in this strange country , together with thine Enemies , then what joy and glory , what excellent goodness shall we be made partakers of , when we come to our heavenly country , the blessed land of Canaan , where we shall not see this earthly Sun , but thou , O Lord , who art the Son of Righteousness will be continually before us . And now , O Lord , I Praise thy blessed name for preserving me from the many dangers of the Night past , and for bringing me safe to the beginning of this day ; As thou hast now wakened my Body from sleep , so , I beseech thee , awaken my Soul from sin , and carnal Security , and as thou hast caused the Light of the day to shine in my bodily Eyes , so , good Lord , cause the light of thy word , and holy Spirit to illuminate my heart , and give me grace as a Child of Light , to walk in all holy obedience before thy face this day ; and grant me to endeavour to keep a good Conscience towards thee , & toward all men , in all my thoughts , words , and dealings ; and to this end I commend my self , and all my ways and actions , together with all that do belong to me , unto thy gracious direction and protection , beseeching thee to keep both them and me from all evil , and to give a blessing to my honest Labours and endeavours , this day following , and for evermore . Amen . Our Father , &c. A Prayer for Wednesday Evening . O Most Mighty Lord God , and most mercifull and loving Father in thy Son Jesus Christ : I sinful Creature am bold to return unto thee , all possible Praise and thanks for all thy great and manifold favours , which thou in thy mercy hast from time to time vouchsafed unto me a sinful wretch , who am full of sin , and iniquity . I beseech thee , favourably to hear my imperfect prayers , and to grant my requests , and needful suits , which I make unto thee at this time : Forgive me I intreat thee good Father , all the sins that I have committed from day to day against thy divine Majesty , and suffer me not , O Lord , to offend thee any more hereafter , that neither sin nor Satan , nor any unruly passions may have dominion , nor reign any longer in my mortal body : for I confess I have herein done wickedly , and have broken all thy commandments ; for which thou mightest in thy severe Justice , punish me both in Soul and Body , to eternal Death , besides those sins which I have this day committed . Forgive me O Lord all my sins past , and blessed be thy name that thou hast kept me this day in my going out , and in my returning home . O Lord watch over me this night , and be thou my defence and protection , from all dangers , casualties , and troubles ; grant that I be not overcome with any fantasies , and dreams , or other Temptations , but that I may fully set my mind upon thee , love thee , fear thee , and rest in thee , and thou , O Lord , waken me again in due time , that I may behold the light of the next day , to my comfort , still preparing my heart and mind to thy service every day , and my whole life time in truth and sincerity , that when I have run the short race of this mortal life , thou mayest be pleased to call me to be partaker of a better ; and so I may live and die , and ever remain with thee , in thy Heavenly Kingdom , through Jesus Christ our only Lord and Saviour ; in whose name I beg all these graces , in that short , and absolute form of Prayer , which he hath taught us . Our Father , &c. A Prayer for Thursday-Morning . BLessed and glorious Lord God , thy mercys are infinite , and thy long-suffering and patie●ce is exceeding great , else had not I a poor wreched miserable sinner been spared so long , considering my many provocations against thee , in thought word and deed ; but thou hast exalted thy mercy above all thy works , and of thine infinit goodness hast preserved me this night , and hast given me the light of this day : Lead me , I beseech thee , O Lord , and guide me this day in the way of all truth and righteousness , and so govern all my actions that I may not run into any Sin , or any kind of danger , but that all may Actions may tend to thy glory , and the discharge of my duty , in my life and Conversation ; defend and deliver me also from all temptations , and afflictions , in this sinful world , and from all mine Enemies , and from all the deceits and dangers of Satan , the deadly Enemy of Mankind . Kindle in my heart and affections a fervent Zeal to do thy will , and let me imbrace thy holy word , and walk in thy wayes , strengthen me with thy holy Spirit , boldly and constantly to profess the honour and service of thy great name . O Lord , strengthen my weak faith ; Kindle it more and more in fervency and love to reward thee , and in all Christian love towards my Neigbours . Give me a contented mind with my estate , and all other blessings which thou , O Lord God , of thy bountiful goodness in mercy hast bestowed upon me , that I may use them soberly and discreetly , and be truly thankful to thee for them ; keep my wandring will and affections from all evil thoughts , my tongue from profane and lewd Speeches , my body and every part thereof , from all sinful Actions , and outward violence ; let all my love , my hope , my delight and confidence , be only upon thee . And grant that I may lead my whole life , and conversation so , that I may live in the fear of thy holy and blessed name , and may die in thy favour , that I may also rise again , to live for ever and ever with my Lord Jesus . In whose Name and Words I further pray . Our Father , &c. A Prayer for Thursday-Evening . O Heavenly Father , the giver of all good things , and the Protector of all those that love thee , I yield thee most humble and hearty thanks , not only for keeping and preserving me this day , but also all my life , that neither my Enemies have prevailed against me as they might , nor any other danger which in this world is incident to Mankind , hath overcome me ; but that thou as a loving father , and careful purveyor , hast given unto me , and provided for me , all things necessary ; for which thine inestimable love I cannot suffiently praise thee ; O Lord forgive me mine offences , which this day I have committed , and done against thy most holy Majesty ; pardon them O God , for Jesus Christ his sake , and vouchsafe me thy grace to amend my life , and to return unfeignedly unto thee in serving of thee ; And since I cannot have a being without thy continual Protection , be pleased to extend the same toward me ( a wretched poor creature ) this night , that I may quietly take my rest , which thou hast appointed for the refreshing of my weak and wearied body . I beseech thee , O Lord , to guard me and defend me , that nothing hurt me ; preserve me by the watching of thy holy Angel , that I may take my rest with thee , until the morning ; and that I may then give my self to the fulfilling of my duty , and the discharge of my calling , and the doing of thy will unto my lives end . Here me , I beseech thee , for these things , and for all things necessary for me , and for all others whom thou hast commanded me to pray for , even for all such as are in any kind of Affliction in body or mind . O Lord , Strengthen them , and bless them , and me ; and keep me , and mine , this Night , and for Evermore . All these Petitions I humbly beg of thy Majesty in and through thy Son Jesus Christ ; in whose Blessed Name and Words , I further Pray , Our Father , &c. A Prayer for Friday Morning . HOly , and most Gracious Lord God , who art full of loving Kindness and Mercy , and art a continual Defence to all that trust in thee , whether they wake or sleep , I a poor unworthy Sinner , render unto thee humble and hearty thanks , that it hath pleased thy Great Goodness to keep and preserve me the Night past , as well from all my Enemies , as from all other casualties and dangers that poor mortal Creatures are subject unto , and that thou hast given me sweet and pleasant sleep , that I find my Body refreshed and comforted , for performing the Duties of this Day . O Lord , I beseech thee , show thy goodness to me this Day , in preserving my Body and Soul , that no evil may overtake me , and that I may neither speak nor do any thing that may be displeasing to thy Fatherly Goodness , nor dangerous to my Soul , nor hurtful to my Neighbour , but that all my enterprises may be agreeable to thy most blessed Will , by doing always that which may advance thy Glory , and be sutable to my calling ; that whensoever thou shalt be pleased to call me from this Vale of Misery , I may be found a Child of Light , and not of darkness , and so may for ever Reign with thee in Glory , who art the True and Everlasting Light , whose Kingdome is an Everlasting Kingdom , whose Joyes and Glories are such as Eye hath not seen , neither hath Ear heard , nor hath it entred into the heart of Man to conceive what it is . To this Blessed Place O Lord doe thou at last bring me , through Jesus Christ ; to whom with thee and the Holy Ghost , be all Honour , Glory , Power and Praise , for Ever and for Evermore . Amen . Our Father , &c. A Prayer for Friday Evening . GRacious Lord , and heavenly Father , I cannot cease but I must cry unto thee for mercy , because my sins cry against me for Justice , how shall I address my self unto thee , but with the Publican , I must stand and admire thy goodness toward me , considering thy tender mercy , and long patience toward me , in that thou hast kept me this day past from being consumed , and brought to naught ? for Lord , what is man , or the son of man , that thou regardest him ? for the more days past over my head , the more sins and iniquities I heap up against thee ; if I should cast up the Accounts of my good deeds this day , O Lord how few and how small would they be ? but if I should reckon up my miscarriages this day , surely they would amount to many and great . O blessed Father , let thy sons blood wash me , and cleanse me from all my impurities , and from all the stains of sin that are upon me ; give me grace to lay fast hold upon his merites , that it may be my Reconcilation and Attonement unto thee ; that I may assure my self , that my sins are forgiven by his death and passion . And now , O Lord , I beseech thee , to imbrace me in the Armes of thy mercy ; vouchsafe to receive me into the bosom of thy love , shadow me with thy wings , that I may safely take my rest in thee this night ; in the Name of thy Son Jesus Christ , in whom I refer my self wholly to thy protection , beseeching thee , that when this life shall end , my last sleep being come , I may take my everlasting rest with thee in thy heavenly Kingdome , for the glory of thy holy Name , and to my eternal comfort ; through the merits of thy dearly beloved Son , my Lord , and only Saviour ; in whose perfect form of Prayer , I conclude my imperfect Petitions , saying , Our Father , &c. A Prayer for Saturday Morning . O Merciful Father , for Jesus Christ his sake , I beseech thee , forgive me all my known and secret sins , which in Thought Word or Deed , I have committed against thy Divine Majesty ; and deliver me from all those Judgments which are due unto me for them , and sanctifie my heart with thy Holy Spirit , that I may henceforth lead a more Godly , and Religious life . And here , O Lord , I praise thy Holy Name , for that thou hast refreshed me this Night with moderate sleep and rest : And I beseech theee , to defend me this day from all Perils , and dangers of Body and Soul ; and to this end I commend my self , and all my actions , unto thy blessed protection and government , beseeching thee , that whether I live or die , I may live and die to thy Glory , and the Salvation of my poor Soul , which thou hast bought with thy precious Blood : Blesse me , O Lord , in my going out , and comming in ; and grant , that whatsoever I shall think , speak , or take in hand this day , may tend to the glory of thy Name , the good of others , and the comfort of my own Conscience , when I shall come to make up my last accounts before thee . O my God , help thy servant , that I do no evil to any man this day ; and let it be thy blessed will , not to suffer the Devil , nor any of his wicked Angels , nor any of his evil Members , to have power to do me any hurt or violence ; but let the eye of thy holy providence watch over me for good , and not for evil ; and command thy holy Angels to pitch their Tents round about me , for my defence and Safety in my going out , and coming in , as thou hast promised they shall do about them that fear thy name ; Grant this O heavenly Father , for Jesus Christ thy sons sake , in whose blessed name I give thee glory , and beg at thy hands , all other graces which thou seest to be needful , for me this day and ever , in that prayer which Christ himself hath taught me , saying . Our Father , &c. A Prayer for Saturday-Evening . O Most gracious God , and loving Father , who are about my Bed , and knowest my down-lying , and mine up-rising , and art near unto all that call upon thee in truth and sincerity ; I wretched sinner do beseech thee to look upon me with the Eyes of thy Mercy ; Father , I beseech thee , let thy holy Spirit work in me such a serious Repentance , as that I may with Tears lament my sins past , with grief of heart be humbled for my sins present , and with all my endeavour , resist the fame sins for the time to come . And now , O Lord , I Bless thee for my Health , Food , Rayment , and Prosperity , and more especially , that thou hast defended me this day now past , from all dangers and Perils both of Body and Soul , furnishing me with all necessary good things , that I stand in need of ; and as thou hast ordained the Day for man to Travel in , and the Night for him to take his rest , so I beseech thee sanctifie unto me this Nights rest and sleep , that I may enjoy the same as thy sweet blessing and benefit , that so this dull and wearied body of mine , being refreshed with moderate sleep and rest , I may be the better enabled to walk before thee , doing all such good works as thou hast appointed , when it shall Please thee of thy Divine goodness , to waken me the next Morning : More especially , I beseech thee , to prepare me for thy Service to Morrow ; it is thine Holy day , O Lord , prepare me for the Sanctifying of the same , that I may not spend it in my own Lusts and pleasures ; but that my chief delight may be to Consecrate it to thy Glory and Honour , and that ceasing from the works of sin , as well as from the works of my ordinary Calling , I may through thy Blessing , feel in my heart , the beginning of that Eternal Sabbath , which in unspeakable Joy and Glory I shall celebrate with the Saints and Angels , to thy Praise and Glory , in thy Heavenly Kingdom for Evermore . Keep my heart , O Lord , in thy fear , and guide all the course of my life by thy Favour , and prepare me against the hour of Death and Dissolution , that if thou shouldest this night make my Bed in the dark , and turn my sleep into Death , I may Live and Die unto thee , who livest Everlastingly : these Graces , and all other Blessings which thou O Father , knowest to be requisite and necessary for me , I humbly beg , and crave at thy Hands , in the Name and Mediation of Jesus Christ thy Son , in that form of Prayer which he himself hath Taught me , saying . Our Father , &c. FAMILY DEVOTIONS , OR , A COLLECTION OF Morning and Evening PRAYERS For Families for every day in the Week . But as for me , and my house , we will serve the Lord , Josh 25. 15. Family-Devotions . A Prayer for a Family for Sunday Morning . LOrd teach us to Pray , that we may call upon thy Name : Prepare our hearts to seek , and open thou thy ears Mercifully to hear us . O Eternal and Everliving Lord God , Creator and continual Preserver of all things , both in Heaven and in Earth , by whose gracious Providence , as we were at the first wonderfully and fearfully Made ; so we are no less preserved and kept unto this present : We the Workmanship of thy own hands , desire to humble both Soul and Body before thee . And now , O Lord , we being here in thy Presence , cannot but acknowledg and confess against our selves , our own unworthiness to come before thee to call upon thee , or to perform even the least Duty that shall concern thy Worship and Glory . Our hearts alas , are no better then the sink of sin , and a mass of all Pollution , and uncleanness . Wheresore O dear God , most meek and Merciful Father , we poor Wretches , heartily beseech thee , to be Gracious unto us , for Jesus Christ thy Sons sake , for his Death sake , for thy Promise , Truth , and Mercies sake , have Mercy upon us ; Pardon us and Forgive us all our Sins , Iniquities , and Trespasses , whatsoever we have committed against thee , in thought , Word , or Deed , Ever , or at any time hitherto , by any meanes . Dear Father have mercy upon us , though we be poor , yet our Christ is Rich , though we be sinners , he is Righteous ; though we be impure , yet he is Pure and Holy ; for his sake therefore , O Lord , have mercy upon us , and Write thy Law in our Hearts ; engrave it in our Minds , we heartily beseech thee . And let us this Morning of thy Holy Day , wholly turn unto thee , with all our Hearts , Minds , Thoughts , Deeds , and Meditations , that we may joyn in Praises to thy holy Name , for thy preservation of us the night past , and refreshing us with sweet sleep ; and let us declare thy loving kindness in the Morning , on thy Holy and Blessed Sabbath-Day ; for it is thy Will and Commandement that we should Sanctifie this thy Day unto thy Service , and in Praise unto thee , and offer up unto thee a morning Sacrifice of Praises , and Thanksgiving , and to hear what thy Spirit , by the preaching of thy Word , shall speak unto us thy Servants : O let not our sins stand as a cloud to stop our Prayers from Ascending up unto thee , or to keep back thy Grace from Descending , by thy Word , into our hearts , that we may cease from the works of sin , as well as from the works of our ordinary calling ; and that we may feel in our hearts the beginning of that Eternal Sabbath , which brings unspeakable Joy and Glory , and filling us with the Spirit of Prayer , make us diligent and ready in the performance of thy will. And take us , O Lord , into thy custody and governance for ever , both our Souls and Bodies , yea our Lives , and all that ever we have , so that our Lives may please thee , and our Deaths may praise thee , through Jesus Christ our Lord : for whose sake we heartily Pray thee to grant these things thus asked , and all other things necessary for soul and body , and that not only to us , but to all others also , for whom thou wouldest we should pray . Grant unto us all true & hearty Repentance , that we may turn from our evil ways , that thou mayest turn from us the evils that we have so highly deserved . And with us , O Lord , bless thy whole Church , especially that part of it in these Kingdomes ; Be Gracious to thy servant and our Soveraign Lord King Charles , Bless him in his Government , and in his Royal Relations , our Gracious Queen Katherine , James Duke of York , and all the Royal Family , bless the Nobility , Clergy , Magistracy , Gentry , and the whole People of this Land : be merciful to all our Kindsfolks , and Families , Neighbours ; and to all such as are any other way Related to us ; and we beseech thee to grant us all thy Blessings , and thy holy Spirit to sanctifie us , and to keep us this day and for Evermore from all Evil , to thy Eternal Glory , and our everlasting comfort , through Jesus Christ , our Lord and only Saviour : in whose Blessed Name and Words , we further Pray , Our Father , &c. A Prayer for a Family for Sunday Evening . O Eternal God , our most loving and merciful Father in Jesus Christ , it is thine own commandment , that we should call upon thy name , and it is thy gracious and merciful promise , that where two or three are gathered together in thy name , there thou wilt be present among them ; we thy poor and unworthy servants , Dust and Ashes , yet the Workmanship of thine own Hand , are more bold to come before thee , to offer unto thee this Evening sacrifice of Prayer , and Thanksgiving : O Lord , we beseech thee , to sanctifie unto us thy word which we have heard , and read this day ; make it the seed of life unto our souls , that it may fructifie , grow , and increase , and get such strength by thy good providence , that neither the burning heat of affliction , or persecution , cause it to wither , but that as seed sown in good ground , it may bring forth thirty , sixty , and a hundred fold , as thy heavenly wisdom hath appointed . And now , O Lord , being here before thee , we cannot but acknowledg , and confess , ever from the bottom of our Hearts , against our selves , our own Unworthiness , that we are greivous sinners , Conceived in sin , and born in iniquity , whereof we have brought forth most vile fruits in our lives to the great dishonour , of thy Name the utter dismaying of our own Consciences , and the evil example of our Brethren , by which we have deserved likewise thy wrath and heavy indignation , to be poured upon us , both in this life , and that which is to come , in such sort that no creature in heaven , or earth , is able to reconcile us again to thy Majesty , but only thy Son Jesus Christ ; we intreat thee therefore O Lord , to be merciful unto us ; and as we acknowledg our sins unto thee , so be thou faithful , and just , to forgive us our sins , and cleanse us from all unrighteousness ; wash us thorowly from our wickedness , and cleanse us from our sins ; for we acknowledg , O Lord , against thee we have sinned , and done evil in thy sight : To thee therefore , O Lord , do we come to crave the pardon of our sins , both ●or the guilt and punishment of the same , that so they may not draw down upon us our deserved Judgment ; And good Lord we pray thee , accept of our Thanksgiving unto thy Majesty , for all thy mercies , and blessings , from time to time bestowed upon us ; for this life , and for a better ; we praise thee for our Election , Vocation , Justification , Sanctification , & continual Preservation , and the assurance thou hast given us of a better Life when this is ended ; as also for all temporal blessings health , peace and prosperity ; for thy goodness extended toward us ; for this day past , that thou hast go● in , and out , before us , and freed us from many dangers of soul and body , and hast brought us with peace and comfort , to the beginning of this night ; Lord Watch over us , by thy Spitit , and Presence ; give us a holy and sanctified use of our rest and sleep , and fit us for the Duties of the next day ; especially , O Lord fit us for that day , which shall never give place to night . And grant unto us all good things , that thou in thy Wisdome knowest more expedient to give , than we to ask ; and all we beg for Jesus Christ His sake , in whose Name , and Words , we conclude these our imperfect Prayers , saying , as he hath taught us . Our Father , &c. A Prayer for a Family , for Munday Morning . MOst Merciful and Gracious Lord God , we do not present our selves here before thy Majesty , trusting in our own merits , or worthiness , but in thy manifold Mercies ; which hast Promised , to hear our Prayers and grant our Requests , which we shall make unto thee , in the Name of thy Dear Son Jesus Christ our Lord ; who hath also commanded us to assemble our selves together in his Name , with full assurance , that He will not only be amongst us , but also be our Mediator and Advocate toward thy Majesty , that we may obtain all things , which shall seem expedient to thy blessed Will , for our necessities : Therefore we beseech thee ( most Merciful Father ) to turn thy loving Countenance toward us , and impute not unto us our manifold sins and offences , whereby we justly deserve thy Wrath , and sharp punishment , but rather , receive us to thy Mercy for Jesus Christ his sake , accepting his Death and Passion , as a just recompence for all our offences , in whom only thou art Pleased , and through whom thou canst not be offended with us . And seeing that of thy great Mercy , we have quietly passed this night , Grant O Heavenly Father , that we may bestow this day wholly in thy Service , so that all our thoughts , words , and deeds , may redound to the Glory of thy Name , and good examples to all men , who seeing our good works , may Glorifie thee our Heavenly Father . And because thou hast commanded us , to pray one for another , we do not only make request O Lord for our selves , and them that thou hast already called , for the true understanding of thine heavenly Will ; but for all People and Nations of the World , who as they know by thy wonderful Works , that thou art God over all ; so they may be instructed , by thine own Spirit , to believe i● their only Saviour and Redeemer . And the Lord be merciful to us , and let not our sins , and wickedness , be a hinderance to thy Mercy : We are now come before thee , to bewail our sins , and miscarriages , heartily desiring thee , to cause us to turn unto thee , to seek and love thee ; that our hearts may cleave fast unto thee , diligently following thee , all the residue of our days ; and that thou wilt be pleased , to guide us with thy holy Spirit , that we may make Conscience of all that we do ; never accounting any sin little , because thy Son died for the least : Remove from our minds all Ignorance , and Blindness ; making thy Word unto us , as a Lanthorn unto our feet , to guide ou● paths , that we may find Christ our Saviour , and Redeemer ; and by his rule , be so directed , that all ignorance in the Mysteries of our calling , be done away , and that we may learn thereby how to live : and further , good Lord , settle every one of us in such a constant course of obedience to thee , that we may serve thee , as thy own Children ought to serve thee , and not as the World , the flesh , and the Devil will have us ; Suffer us not , O Lord , to set our hearts upon things below , but having Food , and Rayment , let us be therewith content ; and be thankful un●o thy Heavenly Majesty , that thou O Lord , our God , mayst prosper all our labours and handy-Works . These and all other blessings , we beg of thee , in the Name of Jesus Christ , our blessed Lord and Saviour : in whose blessed Name and Words , we further Pray , Our Father , &c. A Prayer for a Family for Munday Evening . O Lord God Almighty , and our Heavenly Father , who art Everlasting and full of Pity , we acknowledg and confess , that we are not Worthy to lift up our Eye● unto Heaven , much less to presen● our selves before thy Majesty , wit● confidence that thou wilt hear ou● Prayers , and grant our requests , i● we consider our own deservings ▪ For our Consciences accuse us , an● our Sins do Witness against us● we know that thou art an uprigh● Judge , which doth not justifie sinners , and wicked Men , but punish● est the Faults of all such as brea● thy Commandements ; yet mo● Merciful Father , since it hath pleased thee to Command us to call o● thee in all our Troubles and Adversities , promising even then to help us , when we feel our selves as it were Swallowed up of Death , and Desparation ; we utterly renounce all worldly confidence , and fly to thy Soveraign Bounty as our only stay and refuge ; beseeching thee not to call to Remembrance our manifold Sins and Wickedness , whereby we continually provoke thy Wrath and Indignation against us . Neither do thou lay to our charge our negligence , nor our unthankfulness , that we have not worthily esteemed , nor in our lives sufficiently exprest the sweet comfort of the Gospel , revealed unto us : But do thou rather Accept the obedience and Death of thy Son Jesus Christ , who by offering up himself , a Sacrifice once for all , hath made a sufficient recompence for all our sins . Have mercy therefore upon us , O Lord , and forgive us our offences . Teach us by thine holy Spirit that we may rightly weigh them ; and earnestly Repent for the same , and so much the rather , O Lord , because that Reprobates , and such as thou hast forsaken , cannot praise thee , nor call upon thy Name ; but the repenting Heart , the sorrowful Mind , the Conscience Oppressed , Hungring and Thirsting for thy Grace , shall ever set forth thy Praise and Glory . And now O Lord , though we are but Dust and Worms , yet thou art our Creator , and we are the work of thine Hands ; yea , thou art our Father , and we are thy Children ; thou art our Shepheard , and we are thy Flock ; thou art our Redeemer , and we are thy People , whom thou hast bought ; thou art our God , and we are thine Inheritance . Correct us not therefore in thine Anger , O Lord , neither according to our deserts punish us , but mercifully Chastice us , with a Fatherly affection , that all the World may know , that if a sinner repent him of his sins , from the bottom of his Heart , thou wilt put away his wickedness out of thy Rememberance , as thou hast promised by thy holy Prophets . And for as much as it hath pleased thee , to make the Night for Man to rest in , as thou hast Ordained him the day to travel in ; Grant dear Father , that we may so take our bodily rest , that our Soul may continually watch for the time that our Lord Jesus Christ shall appear , for our deliverance , out of this mortal life ; and grant that we be not overcome this Night , by any Fancies , Dreams , or other Temptations ; but that we may fully , set our mind upon thee , love thee , fear thee , and rest in thee ; and let not our sleep be excessive , or overmuch , after the in●atiable desires of our flesh , but only sufficient to content our weak Nature , that we may be the better disposed , to live in all Godly Conversation , to the Glory of thy holy Name , and the profit of our brehrent , through , Jesus our Lord : in whose Name we pray , as he hath taught us , saying , Our Father , &c. A Prayer for a Family for Tuesday Morning . MOst Mighty and most glorious Lord God , who art of infinite Mercy , who sittest upon thy Throne above Heaven , and Earth , are full of thy Glory ; we that are but Dust and Ashes , unprofitable Servants , presume to present our selves before thee , this morning , and beg such things as we have need of from thy Divine Majesty ; we have tasted of thy Favors this night past , and for ever since we awaked , we have tasted of thy Goodness . Thou thoughtest of Saving us , before we began to serve thee ; thou hadst an eye upon us , when we were yet unborn ; and notwithstanding our unworthiness , thou still receivest us ; thou givest us our dayly Bread , and hourly Breath , thou continuest , and we hope wilt comfort us , in Death , and wilt Crown us with Life in the World to come : Why shouldest thou be so careful of us , since we are so careless of thee ; surely O Lord , in that thou affordest us health to our bodyes , liberty to our persons , prosperity to this Family , in which we live , we can give no reason , but because thou art Merciful . The Heavens are within a Spain , the Earth within a Circle , the Waters within thy fist , mountains upon the ballance ; but what number , or measure , or bounds can we set to thy Goodness and Mercy O God ? O let the Ocean of this thy Mercy , be a Partition between us and our sins , betwixt thee , and thy Judgments ! who can bring a clean thing , out of an unclean , but thou alone who justifiest the ungodly , and quickenest the dead in sin ? Remove therefore from us , O Lord , whatsoever there is in us , that displeaseth thee , for thine Eyes do behold our manifold imperfections ; send thy Hand of Mercy , we pray thee upon us , and take away from us , whatsoever there is within us , which doth offend the Eyes of thy Goodness . And as thou hast in great Mercy , kept us this Night past , from all Perils and Dangers of the same , so we beseech thee , keep us this day , that the Son of Righteousness , may Rule in our Hearts , and that all the darkness that lurketh in them , may be scattered , to the comfort of our souls ; and that we may walk in the light , as thy Children , without danger of stumbling . Prosper , O Lord , our labours , and the works of our hands , and grant that we may grow in Grace , all our days , until we come to Live , and Reign with thee , in thy Heavenly Kingdome . And together with us , bless , O Lord , thy Church Universal ; comfort all that Mourn in Sion , give them Beauty for Ashes , and the Oyl of gladness , for the Spirit of Mourning and Heaviness . Bless our Gracious King , defend his Person , uphold his Crown , maintain his Government ; bless our gracious Q. Katharine , James Duke of York , and all the Royal Family : bless the Nobility , Magistrates , Bishops , and Ministers : and let thy blessing be upon all of us , in this houshold , guide us in our wayes , and lead us into thy Truth . Bless all our Friends , and Kindred , all that are in any Affliction , or Tribulation . And do for them , and us , whatsoever thou knowest necessary for us , for the Sake of Jesus Christ , our only Saviour , and Redeemer , in whose Name , and Words , we beseech the , saying , Our Father , &c. A Prayer for a Family for Tuesday Evening . HOly , and Glorious Lord God , what shall we reader unto thee , for all thy Benefits ? because thou host inclined thine Ear unto us , therefore will we call upon thee , as long as we live , from the rising of the Sun , to the going down of the same , let thy Name be praised ; among the infinite Riches of thy Mercies toward us we render thee abundant of praise and thanks , for thy merciful preservation of us this day , as well as all the times and days of our lives , that thou hast bestowed upon us so many excellent blessings and mercys , both Spiritual , and corporal , contrary to our deservings : All these thy mercys call upon us , that we should be thankful to thee for them ; and all our miseries , call upon us , that we should call upon thee for the continuance of thy mercies : Cleanse our Souls therefore , we beseech thee , O Lord , from whatsoever is offensive to thee , and hurtful to us , and give us what is necessary for us . And now , O Lord , Watch over us this night , give us comfortable and sweet sleep , fit us for all services of the day following ; make our souls to watch for the comming of the Lord Jesus Christ ; let our beds put us in mind of our Graves ; and our rising from thence , of our last Resurrection ; so that whether we wake , or sleep , we being thine , may wait for thee ; O Heavenly Father , so form these hearts of ours , that we may ever delight to live , according to thy Will and Ordinance , in Holiness , and Righteousness before thee , all the days of our lives ; O Lord let us consider , the time will come , when the Trumpet shall and will sound ; the dead shall Rise , and we , even we , all and every one of us , shall assuredly stand before thy Judgment Seat , with open , and unfolded Consciences , there to give an account of all our deeds whatsoever ; at which time , all such as have believed in Christ , and truly served thee in this life , shall to their endless , and unspeakable joy , hear that comfortable saying of thine , Come ye blessed of my Father , Receive the Kingdome prepared for you , before the beginning of the World : but woe to all that live wicked & sinful lives in that day ; they shall drink of the Wine of the Wrath of God , and shall be Tormented in Fire and Brimstone for Evermore . O Dear God , and gracious Father , keep us from this condition , and knit our hearts fast unto thee , and cause us now , while we have time , with the help of thy Grace , not only to think rightly of these things , but so to walk before thee , in this present life , as becometh thy people , and Children ; O continue the Word of Truth evermore amongst us , to comfort us , and let the seed thereof take such fast root in our hearts , that it may fructifie and bring forth fruit , to thy Glory , and our own good and comfort , that we may be the more enabled thereby , to walk in they fear , in the midst of a wicked , and perverse Generation . Shower down thy blessings upon the Head and Heart of our gracious King and Queen , and upon all the Royal Family , Bless O Lord the Ministers , Judges , and Magistrates of this Land. Bless all the people of all degrees , and kinds ; Let thy blessing be upon our Relations , Kindred , and Freinds ; and upon all others , whom we are bound to pray for , in any affliction , pain , trouble , sickness , or any other distemper whatsoever . Bless them all , and bless us , and ours , and do more for us , then we can express unto thee , and all we beg in the Name , and Words , of our blessed Saviour , and Redeemer , saying , Our Father , &c. A Prayer for a Family for Wednesday Morning . MOst gracious Lord God , and holy Father , thine eyes are more pure than the Son , and cannot behold any thing that is unclean ; the Cherubins , and Seraphins , cover their faces before thy glorious Majesty ; the heaven of heavens are not clean in thy sight ; How then shall earth , sinful earth , dust , and ashes , appear before thee ? we persume not , O Lord , to come before thy Tribunal , to plead for our righteousness , for all our righteousness is as filthy rags ; but we prostrate our selves , with all humility of body , and soul , at thy mercy seat , to make confession of our sins : Hear Lord , and have mercy on us , and as thou hast Redeemed us by thy Son , so we beseech thee , to sanctifie us , by thy holy Spirit ; Mortifie in us every day more and more , all sinful lusts and affections ; and quicken us in all saving graces , and vertues ; increase our faith , confirm our hope , inflame our Charity , teach us to imitate the life of Christ , the true pattern of perfect Obedience , and only true rule of a Godly life ; Teach us . Humility , Patience , Meekness , Gentleness , Chastity , Temperance ; Teach us to contemn earthly things ; to deny our selves , to overcome the world ; grant us consolation in adversity , and true tranquillity of mind ; grant us victory in temptations , and deliverance from the devils treacheries ; grant us in thine appointed time , a blessed departure of this life , and a bless●● resurrection unto life everl●sting ; And we pray not for our selves alone , but in obedience to thy Command ; we make our supplication unto thee for all men ; save and defend thy universal Church , enlarge thou her borders , propagate thy Kingdom ; Bless thy servant Charles , our most gracious King and governour ; Bless together with him , our gracious Q. Katharine , James Duke of York , and the rest of the Royal Family ; Bless we beseech thee , the Lords of his Majestys most Honourable Privy Council ; the Nobles , Judges , Ministers and Magistrates of this Realm . Be thou a Father to the Fatherless , a Comforter to the Comfortless ; a Deliverer to the Captives , & a Physitian to the Sick ; Grant that the Sickness of their Bodies , may be for the good of their souls . Hear us likewise , O Lord , for the sake of Christ , and accept our thanksgiving ; we thank thee for preserving us , ever since we were born ; and for defending us this night , from all perils and dangers ; for the quiet rest wherewith thou hast refreshed our bodies ; for thy mercy renewed unto us this morning ; let thy mercy be continued unto us this day ; let thy Spirit direct us , in all our ways , that we may walk before thee , as Children of the light , doing those things , that are pleasing in thy sight ; Let the dew of thy blessing , descend upon our labours ; for without thy blessing , all our labour is in vain ; Prosper thou the works of our hands upon us ; and grant that we may so conscionably seek after things temporal , in our callings , that we do not finally lose the things which are eternal ; we are unworthy , O Lord , we confess , to obtain any thing at thy hand , either for our selves , or any other , even for the sinfulness of these our prayers ; But since thou hast promised , to hear all those , that call upon thee , in thy sons name ; make good we beseech thee , thy promise unto us , now calling upon thee , in thy Sons name , and praying as he hath taught us , in his holy Gospel . Our Father , &c. A Prayer for a Family for Wednesday Evening . MOst Glorious Lord God , whose dwelling is in the highest heavens . And yet beholdest the lowly and the humble upon earth ; we blush and are ashamed to lift up our eyes unto heaven , because we have sinned against thee , which dwellest in the heavens ; But look down we beseech thee , from heaven thy dwelling place , and behold the humility of thy servants here on earth , which prostrate themselves at the foot-stool of thy mercy , confessing their own guiltiness , begging pardon for our sins ; we confess , O Almighty Creator , that thou madest us at the first , after thine own Images ; thou cloathedst us with Innocency , as with a Garment ; thou seatest us in Paradice , a place of all delight and P●easure ; But we have defaced thine Image , we have cast off our first Covering ; we have thrust our selves out of that pleasant place ; we ran away from thee , and were not obedient to thy Voice . And we do still shut our Eyes , O Lord , that we might not see , and we have refused to be ruled by thy Law. The law of sin in our flesh , doth dayly capt●vate us ; The root of sin , which lyeth hidden in us , doth every day put forth new branches ; all the parts , and faculties , of our bodies , and souls , are as so many Instruments of unrighteousness , to fight against thy Divine Majesty . Our hearts imagine wicked things ; our mouths utter them , and our hands put them in practise ; Thy Mercys are every day renewed unto us , and our sins are every day multiplyed against thee ; in the day of health , and prosperity , we forget thee , and we never think upon thee , in the day of sickness , and adversity ; Thy benefits heaped upon us , do not allure us to obey thee ; neither do thy Judgments inflicted upon others , make us afraid to offend thee ; what couldst thou have done , O Lord , more for us ? or , what could we have done more against thee ? Thou didst send thy Son , in the fulness of time , to take our nature upon him , to fulfil thy Law for us , and to be Crucified for our sins ; but we have not followed the example of his Holy Life , but have every day afresh , Crucified him by our sins ; and now O Lord , if we should become our own Judges , we cannot but confess , that , we have deserved everlasting torments in Hell fire ; but there is mercy with thee , O Lord , therefore will we not despair ; our sins are many in number , but thy mercys are without number ; the weight of our sins is great , but the weight of thy Sons Cross was greater ; our sins press us down to hell , but thy mercy in Christ Jesus , raiseth us up ; by Satan we are accused , but by Jesus Christ we are defended ; By our own Consciences , we are condemned , but by Jesus Christ , we are absolved and pardoned ; in us there is nothing but Sin , Death , and Damnation ; in him there is treasured up for us , Righteousness , Life and Salvation ; we are poor , Christ is our Riches ; we are naked , he is our covering ; We are exposed to thy fury pursuing of us , he is the buckler of our defence , and our refuge ; he is the Rock of our Salvation , and in him do we trust ; Guide us , O Lord , by thy holy Spirit , to amend what is amiss in us , increase all gifts and graces , which thou hast already given , and give unto us what thou best knowest to be wanting ; Be gracious , and favourable to thy whole Church , especially to that part of it among us ; Bless thy Servant and our soveraign Lord , King Charles ; our gracious Queen Katharine , and all the Royal Family ; we beseech thee also to be gracious to the Kings Council , the Nobility , the Magistracy , the Ministry , the Gentry , the Commonalty ; Forget not , O Lord , all those that are under the Cross , and affliction ; Cloth the Naked , feed the Hungry , visit the Sick , deliver the Captives , defend the Fatherless and Widow , releive the Oppressed , confirm and strengthen those that suffer Persecution for Righteousness sake ; cure those that are broken in heart , speak peace unto their consciences , that are tormented with the sence of their sins ; stand by those that are ready to depart out of this life , and when the house of their earthly Tabernacle shall be destroyed , then Lord receive their Souls . And now O Lord , we bless , and praise thy Name , for our Health , Maintenance and Liberty , for preserving us ever since we were born , for blessing us in all that we have put our hands unto this day ; Let thy mercy still be continued unto us , we beseech thee ; let the eye of thy providence , which never slumbereth nor sleepeth , watch over us , and let the hand of thy power , Protect , and defend us ; Cover us this Night , under the Shadow of thy Wings , that no evil happen unto us ; Grant that our bodies may be refreshed this night , with such moderate rest , that we may be the fitter , for the works of our vocation , and thy service the next morning ; Hear us we beseech thee for Jesus Christ his sake , our Lord , and only Saviour ; in whose Name , and Words , we call upon thee , further Praying , Our Father , &c. A Prayer for a Family for Thursday Morning . GLorious Lord God , and in Jesus Christ our merciful and loving Father , we thine unworthy creatures , sinful dust and ashes , are here in all humility of souls and bodies , prostrate as the lowest footstool of thy glorious Majesty : beseeching thee , to bow down thine ears unto our prayers , & to open thine eyes to our Supplications , who from the very bottom of our hearts , do acknowledg and confess , that we have been unprofitable servants , prodigal Children , and bad stewards of that time which thou hast afforded us for repentance , and good works , and of those tallents , which thou hast committed to our improvement ; we are Children of rebellious and disobedient parents , our hearts are cages of unclean birds , of noisome lusts , and the thoughts thereof have been evil , and only evil , and that continually : And if we look , O Lord unto the actions of our lives , there are few sins we have not committed , no Commandement which we have not broken ; These eyes , which now look up unto heaven , have beheld vanity ; these tongues which now call upon thee , have dishonoured thee ; and these hands , which we now lift up unto thee , have been many times lifted up against thee , and thy statutes ; so that we have made our selves unworthy of the east of thy mercies , but worthy of the greatest of thy Judgments ; but deal not with us , after our sins , nei●her reward us according to our ●niquities : Spare , us O Lord , Spare thy people , whom thou hast creat●d after thine own Image , and redeemed with thy own blood ; And ●ccording to the multitude of thy tender compassions , which have ever been of old to us , blot out the multitude of our transgressions , pardon our sins , and receive us again into thy favour , for his sake , and Suffering , who hath Satisfied thy Justice to the utmost farthing : And for the short residue , and remainder of our days , give us grace O Lord , to consecrate the remainder of them , to thy service , to redeem that time , which we cannot recall , and to make our calling and election sure , before we go home and be seen no more ; And b●cause the corruption of our nature , are too many , and too strong for us , and the Devil , like a roaring Lyon , goes about continually to devour us ; leave us not to our selves but assist us by thy grace ; perfed thy strength in our weakness , and preserve both our bodies and souls blameless , and spotless , that whe● we shall have finished our course and run the race of our natural Pil●grimage , we may receive that crown of righteousness , which thou the righteous , and just Judge , hast laid up for all them that love , and expect the day of thy appearing ; And together with us , we intreat thee , for a blessing upon our King , Queen , Duke , and the rest of the Royal Family ; upon our Counsellours , Ministers , and Magistrates ; upon our friends , Kindred , and acquaintance , upon the whole Church , and every afflicted member of it ; Eccept of our Morning sacrifice of praise , and thanksgiving , for all the mercies and favours , comforts and deliverances , which from time to time thou hast afforded and continued to us , we thank thee for thy last mercy , in preserving us , from the dangers of this night past , for refreshing our bodies with seasonable rest , and bringing us safe to the beginning of this day : Lord , what is man , that thou art so mindful of him , and the son of man , that thou shouldest thus visit , and remember him ? give us grace , O Lord , to remember thee , and to be mindful of thy mercies , that we may praise thee for all thee truth , and faithfulness , which thou shewest to us in the land of the living ; that as thou hast brought us to the comforts of this day , so thou mayst go along with us , in the same , to enable us for the Duties , of those callings wherein we are placed , and to deliver us from those dangers to which we are exposed , ever for Jesus Christ his sake : in whose most blessed name and words , we conclude these our weak and imperfect prayers , saying as he himself hath taught us , in his holy Gospel . Our Father , &c. A Prayer for a Family for Thursday Evening . O Eternal God , and most merciful Father , in Jesus Christ , in whom thou hast made a Covenant of Grace and Mercy with all those that come unto thee in him ; in his Name and Mediation , we humbly prostrate our selves before the throne of thy mercy-seat , acknowledging that by the breach of all thy holy Laws and Commandements , we are become wild Olive Branches , strangers to thy Covenant of Grace ; we have defaced in our selves , thy sacred Image , imprinted in us by Creation ; we have sinned against Heaven , and before thee , and are no more worthy to be called thy children : O admit us into the place of hired servants Lord , thou hast formed us in ou● Mothers Wombs , thy Providence hath hitherto watched over us , and preserved us , to this present time ; O stay not the course of thy Mercies and loving kindness toward us ; Have mercy upon us , O Lord , for thy dear Son Jesus Christ his sake , who is the way , the truth , and the Life ; In him , O Lord , we appeal from thy Justice , to thy Mercy , beseeching thee in his Name , and for his sake only , that thou wilt be graciously pleased freely to pardon us all our sins , and disobedience , whether in thought , word , or deed , committed against thy divine Majesty , and in his precious Bloodsheding Death , and perfect obedience , free us from all the guilt , the stain , the punishment , and dominion of all our sins , and cloth us with his perfect Righteousness ; there is mercy with thee , O Lord , that thou mayest be feared ; yea thy mercyes swallow up the greatness of our sins ; speak peace to our souls and consciences , make us happy , in the free Remission of all our sins , and be reconciled to thy poor servants in Jesus Christ , in whom thou art well pleased . Suffer not the works of thine own Hands to Perish , thou art not delighted in the death of sinners , but in their Conversion ; turn our hearts , and we shall be turned ; convert us , and we shall be converted : Illuminate the eyes of our minds , and understandings , with the bright beams of thy holy Spirit , that we may dayly grow in the saving knowledg of the heavenly mystery of our Redemption , wrought by our dear Lord and Saviour Jesus Christ ; sanctifie our wills and affections , by the same Spirit , the most sacred fountain of all grace and goodness ; reduce them to the obedience of thy most holy will , in the practise of all piety toward thee , and charity towards all men . And with us , be gracious to thy whole Church , bless thy servant Charles , our gracious King and Governour ; bless our gracious Queen , James Duke of York , and all the Royal Family : bless the Nobility , the Magistracy , and Ministery of this land , of what quality , or degree soever . Be merciful to all , that are under any affliction , or tryal whatsoever ; be a Father to the fatherless , a husband to the Widdow , and a Comforter to the Comfortless , in what streight or necessity soever they are : support them , and bring them out of it , to thy Glory , and their comfort . Be merciful to all that we are bound to pray for ; bless our Relations , Kindred and Friends , and let them serve thee , and live to thy Glory . And now we desire to return all humble and hearty thanks , to thy heavenly Majesty , for all thy blessings , continually showred down upon us ; In Creating us , and Preserving us to this day ; in keeping us the day past , from all dangers , and casualties , that we are continually subject to : Continue , O Lord , we beseech thee , this favour to us , and let thy Angels pitch their Tents round about us , this night , to guard and defend us from all perils both of soul and body ; let our weak , and wearied bodies , be refreshed with seasonable , and convenient rest and sleep , that so we may be the more fit to discharge our duties , both toward God , and man , the day following ; Grant these our weak Petitions , and give us all other blessings that thou knowest we stand in need of , and all we ask of thee , in the blessed Name and Words , of our dear Saviour , and Redeemer , further Praying . Our Father , &c. A Prayer for a Family , for Fryday Morning . MOst Holy , most Glorious , and Eternal Lord God ; we thy poor , and unworthy servants , in all humility of soul and body , and unfeigned acknowledgment of our duty , prostrate our selves before the Throne of thy Mercy , praising and magnifying thy fatherly goodness , for the abundance of thy blessings , and for the multitude of thy mercies , heaped upon us ; beseeching thee for Christ his sake , to be merciful to all our sins committed against thy divine Majesty ; upon the consideration of which , we confess we are not worthy to appear in thy presence , much less to ask a Blessing at thy hands ; for , by reason of our corrupt nature in us , derived from our first Parents , our inclinations have been pro●e to commit all manner of sin and wickedness against thy goodness : thy laws and precepts we have broken , both in thought , word , and deed ; out of our hearts proceed evil , and wicked imaginations which defile the soul , and the whole man is altogether abominable : these things , O Lord , we confess , to our shame ; and if thy mercy prevent not , it will be our utter destruction of soul and body . Yet O Lord , thou a●t our Creator , thou hast made us , and thou hast sent thy dear Son , Jesus Christ , to die for us ; and thy holy Spirit to sanctifie us ; and many are the benefits and blessings which thou hast bestowed upon us , and which by thy goodness we enjoy , both of soul and body ; and therefore by the testimony of our own consciences , we stand convicted ; and the thoughts of our great sins , and transgressions , do much astonish us ; what shall we say therefore , or wherein shall we open ou● mouths ? who shall deliver us from the misery due unto us , for our transgressions ? nothing can be expected in this life , but mercy , and confusion ; and in the world to come , eternal condemnation : But yet , O Lord , in obedience to thy command , and in confident assurance of thy endless , and unspeakable mercy promised in Jesus Christ to all sinners which come unto thee , with sorrow in our hearts , shame in our faces , and in all humility of Spirit . And we would appeal from thee , a just Judg , to thee a merciful Father , from the throne of thy Justice , to the seat of thy Mercy , beseeching thee , O Lord , to have mercy upon us , and to turn away thy face , from all our sins , and to blot out all our transgressions , for the only Meritorious Death and Passion of Jesus Christ , who so abundantly shed his Blood on the Cross , to take away the sin of the World : and be pleased now to reform our affections , transform us out of sin , into the glorious liberty of thy own children , to live in newness of life , in a holy conversation , and continual obedience to thy divine Majesty . And now we further intreat thee , O Lord , for a blessing upon thy Church Universal , more especially we beseech thee , to continue the peace and prosperity of these Churches wherein we live , and every member thereof ; and in a more especial manner , bless with the cheifest of thy blessings , thine Annointed , and our Soveraign Lord King Charles , the Queens Majesty , James Duke of York ; and the rest of the Royal Family ; bless the Lords of his Majesties most honourable privy Council , the Reverend Clergy , and all civil Magistrates ; bless all our kindred , friends , and acquaintance ; bless all , O Lord , from the highest to the lowest . And since it hath pleased thee , O Lord , of thy Goodness , to deliver us from the power of darkness , and all dangers of the night past , affording us quiet and comfortable rest , bring us safe to the beginning of this day ; our souls , and all that is within us , shall praise thy holy Name ; We beseech thee to bless and defend us , O Lord , this day ; direct , and protect us in it ; bless our going out , and comming in ; let thy Spirit guide us in all our actions ; prosper all our labours , and endeavours this day ; make us diligent and dutiful in our Callings , that we may keep a good Conscience in all our dealings , not any way to defraud any one , knowing , that one day we must give an account of all our words and deeds . Lord hear us we beseech thee , and accept of this our morning Sacrifice , of praise , and thanksgiving ; hear our prayers , and grant our petitions that we have asked ; and all other blessings which thou in thy infinite wisdom knowest most necessary for us , we ask at thy merciful hands in the Name , and through the mediation of thy dear Son , our blessed Redeemer , Jesus Christ , our Lord ; in whose most excellent form of Prayer , we conclude our imperfect Petitions , saying , Our Father , &c. A Prayer for a Family for Fryday Evening . MOst glorious , and everlasting Lord God , which inhabitest eternity , and dwellest in that light which no mortal eye can attain unto ; the God in whom we live , and move , and have our being , we thine unworthy servants , do here in all lowliness , and humility , present our persons , and Prayers , before thy divine Majesty ; confessing , and acknowledging , that we were conceived in sins and brought forth in iniquity ; and as if that had been but a small matter , we have heaped up our Actuall transgressions , as the sand upon the sea-shore , and as the stars in the firmament , for number : we have broken thy Commandements , we have prophaned thy Sabbaths , we have dishonour thy name , we have abused thy creatures , we have neglected the day of our Visitation , and turned thy grace into wantonness , whereby we have most justly provoked thy wrath , and everlasting displeasure ; we have wounded our own consciences , weakned our assurance of salvation , and greived thy good Spirit , which sealeth us up unto the day of our redemption ; And now , O Lord , if thou shouldst deal with us after our deservings , thou mightest pour upon us , the deluge of thy wrath , and sury , to sweep us out of the land of the living , into that place of torment prepared for the Devil , and his Angels . But thou hast revealed thy self to the sons of men , to be the Lord , the Lord Merciful and Gracious , Long-suffering , and of great Goodness , who pardonest Sinnes , and passest by the transgressions of thy people ; this is thy Name for ever , and thy Memorial throughout all generations ; we beseech therefore , for Jesus Christ his sake , to be merciful unto us , in the free pardon and forgiveness of all our sins that we have ever committed against thee ; Accept of his obedience , for our disobedience ; of his righteousness , for our unrighteousness ; of his Sufferings , for all our sins ; wash them away in his blood , nail them to his cross , hide them in his wounds , and bury them in his grave , that they may never rise up for our confusion here , or for our condemnation hereafter ; O Lord , be unto us a Father of Mercy , and a God of Consolation ; Speak peace unto our souls and consciences , and say unto us , that thou art the God of our salvation . And give us grace , for the time to come , to dye dayly unto sin , by vertue of thy sons death , and to rise up to newness of life , by the power of his resurrection , wean our hearts , and take off our affections , from the things of this world , which endure but for a season , and raise them up unto those things which are at thy right hand for evermore ; enlighten the darkness of our understandings , subdue the stubbornness of our wills , rectify the disorder of our affections , and bring into obedience , whatsoever exalteth it self against thy will , that at last we may become such , as thou would'st have us to be . Continue , and enlarge thy blessings upon the Church and Land wherein we live ; upon the person and government of our King , bless all the Royal Family ; together with his Majesties councel ; the Nobility , Magistracy , Clergy , and Gentry of the land ; Be merciful to all those who are afflicted with any cross or calamity , all our relations and acquaintance , and all others whom we are bound to pray for . O Lord accept our Thanksgiving this Evening , for all the mercys and favours which thou hast afforded for our souls or bodies , for this life , or a better ; more especially , that thou hast preserved us , and our Family this day , in health and happiness ; Now holy Father , seeing the night is upon us , and we are ready to take our rest , in thy hands we commit our souls , and bodies , and all that we have , beseeching thee , who art the keeper of Israel , that neither sleepest , nor slumberest , to take care of us ; for if thou protect us not , Satan will devour us ; yea , we shall sleep a prepetual sleep , and never arise up to praise thee ; we praise thee therefore , be good to us this night , de●e●d us from danger , refresh us with comfortable rest , and raise us up to glorify thee in the duties of the day following , that thou mayst still be our God , and we may be thy people ; hear us , and graciously answer us in these our requests , and what else thou knowest needful and expedient for us , and that for Jesus Christ his sake , in whose most blessed name , and words , we conclude these our imperfect Prayers , saying , as he himself hath taughts us , Our Father , &c. A Prayer for a Family for Saturday Morning . GRacious Lord God , thou art the great Creator of Heaven and Earth , we confess our selves unworthy to come into thy presence , or to speak a word before thee , wretched sinful Creatures that we are , full of all iniquity and uncleanness ; and who can make that clean which is taken out of an unclean thing ? the thoughts and imaginations of our hearts are evil , and only evil , and that continually . Yet , O Lord , seeing thou hast commanded us to call upon thee , and hast mercifully promised to be present with thy Children , to hear their prayers , and to grant their requests , which they put up in faith , unto thee . O Lord , this doth give us boldness to come before thee , and in confidence of thy goodness , that thou wilt make good the same promises unto us at this time , we here offer up unto thee this morning Sacrifice of praise and thanksgiving , humbly acknowledging and confessing , from the bottom of our hearts , our manifold transgressions and offences , which we have continually multiplied against thee , in thought , word , and deed , from the beginning of our dayes , unto this present time ; we acknowledge , O Lord , our Original corruption , in the which we were at the first conceived , and born , and from which there hath sprung the most bitter , and unsavoury fruit of sin , apostacy , and Rebellion , to the great dishonour of thy Name , and wounding of our poor souls and consciences , and the evil example of others , amongst whom we have lived ; by the which , O God , we confess that we have justly deserved that thy Wrath and indignation , should be poured out upon us , both in this life , and in the life to come . And therefore , O God , we come not here before thee , in our own worthiness , but in the worthiness , and mediation of Jesus Christ , beseeching thy gracious goodness , for his sake , to forgive all our offences ; our open sins , our secret sins , our sins of Presumption , sins against Knowledg , against Conscience , against thee , or against our Brethren , either in our younger years , or in the days of our knowledge ; as we must needs confess , that in many things we offend all , we beseech thee , O Lord , for Christ his sake , to forgive the same unto us , and perswade our Souls and Consciences more and more , that thou art at peace with us , and that all our sins are done away in the blood of thy Son. And grant , O Lord , that by the assistance of thy Holy Spirit , we may serve thee with more freedom of mind , and liberty of will , in Righteousness , and true Holiness , unto the end of our days . And , good Lord , begin not only repentance , and true conversion in us , but of thy great mercy , perfect the same : O lead us forward more and more to perfection ; increase in us the saving knowledge of thee , and of thy Son Jesus Christ. And now , O Lord , we magnify , and praise thy Holy Name , for thy Blessings and Mercies bestowed upon us , both Spiritual and Temporal ; for our Health , Peace , Food , Rayment , and all the comforts of this life : O Lord let us make a right use of them , that we may not abuse them unto licentiousness , but let us be daily stirr'd up by them , to devote our selves unto thee , and thy service ; we acknowledge thy goodness towards us , the night that is now past , freeing us from many imminent dang●rs , both of Soul and Body , and giving us sweet and comfortable rest , we beseech thee to be with us this day , and bless us in all our lawful undertakings , and keep us all the days of our lives , and teach us to walk , as Children of the light , that thy Name may be glorified by us , others may take good example , we our selves enjoy the peace of a good Conscience , so that at the last we may come to reign with thee in Glory . Bless the Churches and Kingdoms wherein we live , with the continuance of our peace , and true Religion , bless all in Authority , especially the Kings most excellent Maiesty , our gracious Queen , James Duke of York and all the Royal Family . Bless the Nobility , Clergy and Gentry of this Nation ; bless us all out of Sion from the highest to the lowest . Be merciful to all that are afflicted in body or mind or both ; let it please thee , O Lord , to stay them , and support them in time of their distress , and g●v● them a happy issue out of the same ; as it shall seem good unto thee ; and ●it us all for all times and conditions which thou shalt please to bring upon us . And thus , O Lord , we have commended our suits unto thee , humbly beseeching thee to pardon our infirmities in the performance of this present service , and since thou knowest our wants better than we our selves can express them unto thee , we pray thee to take notice of them , and minister unto us a gracious supply in thine own due time , even for Jesus Christ his sake ; in whose Name we conclude these our weak and imperfect Prayers in that perfect form of Prayer which he himself hath further taught us , saying , Our Fa●h●r , &c. A Prayer for a Family for Saturday Evening . HOly Lord God , and our Heavenly Father in Jesus Christ , we thine unworthy creatures now here before thee , ca●not but acknowledge and confess , even from the bottom of our hearts against our selves , our own unworthiness , that we are grievous sinners , conceaved in sin and born in iniquity , whereof we have brought forth most vile fruits in our lives , to the great dishonour of thy name , the utter dismaying of our own consciences , and the evil example of our brethren , by which we have deserved likewise thy wrath and heavy indignation to be poured upon us , both in this life and that which is to come . But yet , O Lord , we know that the merits of thy d●ar Son do far exceed our sins , though the multitude of ●hem were as the sand upon the Sea-shore ; in his name therefore and for his sake , we present our selves Souls and bodies before thy most heavenly Majesty , beseeching thee to forgive us all our sins and transgressions , and we do further desire to bless thy name and to shew forth thy praise this , Evening and to magnify thy goodness toward us for perserving us this day from all dangers , and for keeping us from our birth even hitherto , for thou art a God of patience , pity , and much forgiveness , shewing mercy unto thousands , and blotting out all our offences : O Lord , set not before us the sinfulness of our hearts and ways , so as to hinder good things from us , but grant us thy grace that we may amend our lives , and unfeignedly serve thee in the several duties of our callings , to thy glory , and the comfort of our Souls ; remit our punishment , continue thy favour unto us , and receive us into thy most gracious protection , and keep us this night and for evermore , that the Devil may have no power over us , nor any evil overtake us ; and , O Lord , whether we sleep or wake , live or dye , let us be always thine , for thou art our Creator and Redeemer , guard us about with the Armies of thy holy Angels in our habitations , do thou , O God , assist us , that we may peaceably sleep and rest in thee ; hide us in thy Tabernacle , and we will fear no evil , for thou that keepest us dost neither slumber nor sleep ; let thy rod and thy staff comfort and defend us , and let thy mercies , O God , prevent and follow us all the days of our lives , that at last we may dwell with thee , praising thee for evermore : and to that end refresh our wearied weak bodies with moderate sleep , that if thou shalt let us live till the next day , even thy holy Sabbath day , we may be fit to perform all the services and duties thou requirest of us . Let us hear thy word with fear and re●erence , and let us lay it up in our hearts , that the fruits of it may be seen in our holy lives and conversations . Let us pray unto thee by saith , that so we may receive what we aske ; and let us devote our whole Souls , minds and affections to thy service . And with us be gracious to these Churches in this Kingdom , we beseech thee to put a stop to that Spirit of Atheism , Irreligion , and Prophaness that is come in upon us like a flood , and make us all an holy people , that so we may be a happy people . Let the choicest of thy blessings descend upon our gracious King and Queen , and all the Royal Family ; bless all estates and conditions of men of what quality soever , the Nobility , Clergy , Gentry and Commonalty ; bless all our friends , kindred and relations , be a father to the fatherless ▪ a husband to the widdow , and a comfort to the comfortless . Be our God and guide in all our ways ; lighten our darkness , we beseech thee , O Lord , and by thy great mercy , defend us from all Perils and dangers of this night ; let thy mighty Hand , and Out-stretched Arm , O Lord , be still our defence . And hear us , and answer us above and beyond the desires of these our weak Petitions ; In the blessed Name of Jesus Christ our only Lord and Saviour , in whose most holy Words , we further pray . Our Father , &c. OCCASIONAL DEVOTIONS ; OR , A COLLECTION OF Prayers & Thanksgivings UPON Several Occasions , And for several Persons . Be careful for nothing , but in every thing , by Prayer and Supplication , with Thanksgiving , 〈◊〉 your requests be made to God , Phil. 4. 6. Papish superstition & Tyranny — The Return of the Gospel . The Spanish Invasion in 1588 : Vpon the return of the Gospel , and deliverance from Popish Idolatry and Tyranny in the time of Queen Elizabeth . Darkness is fled , the Sun appears Extinguishing our flames and fears . The Glorious Gospel's once more free From Romish dark Idolatry : We hear no dying Martyrs groan , But Truth and mercy fill the Throne . The Smith-field Fires do burn no more , And England now does hate the Whore ; And all her Fallacies defies , The King of Glory now doth rise With healing underneath his Wings , And England her deliverance sings . The Gospel now in Triumph flies , Enlightning mens benighted eyes : And all may now be safely good Without subscribing with their blood . Lord grant we nere may sin away The mercies of this Gospel day . The Persecution in the time of Q. Mary , and the carriage of the Papists in it , is thus described by the excellent Bp. Jewel . YOu have ( saith he ) imprisoned your brethren , you have stript them naked , you have scourged them with rods , you have burnt their hands and arms with flaming torches , you have famished them , you have drowned them , you have summon'd them being dead to appear before you out of their graves , you have ript up their buried carkases , burnt them , and thrown them out upon dunghils , you took a poor babe falling from its mothers womb , and in a most cruel and inhumane manner threw it into the fire . By all which several ways and means the Martyrs in all parts of the Kingdom in the 5 years reign of Q. Mary amounted to the number of 277. persons of all sorts and ages , for there perished by these flames 5 Bishops , 21 Divines , 8 Gentlemen , 84 Artificers , 100 Husbandmen servants and labourers , 26 Wives , 20 Widdows , 9 Virgins , 2 boys and 2 infants , one springing out of his mothers womb as she was burning at the stake , and most unmercifully flung it into the fire at the very birth , 64 more in those furious times were persecuted in their faith , whereof 7 were whipt , 16 perish'd in prison , 12 buried in dunghils , and many more lay in captivity condemned , who were happily delivered by the glorious entrance of Queen Elizabeth . A Thanksgiving for the return of the Gospel , and our deliverance from Popish Superstition and Tyranny . O Most glorious , most merciful and gracius Lord God , we cannot but remember thy mercies to us , and to our Fathers of old , when thou wast pleased to deliver this Nation from the spiritual Aegyptian bondage which we were under in the Mari●n days , when our Fathers were in the condition of those Worthies of old who were tortured , not accepting deliverance , that they might obtain a better resurrection , who wandred about in sheep-skins and goat-skins , being destitute , afflicted , tormented in desarts , in mountains , in dens and caves of the Earth , and the sound of the Turtle was not heard in the land , This , O Lord , was our miserable condition under that Romish Tyranny under which we groaned ; but thou our most merciful Father in the midst of judgment didst remember mercy , and didst bring back our captivity , as the rivers in the South ; thou broughtest thy servant Queen Elizabeth from prison to reign , and with her did the glorious Sun of thy Gospel arise upon these late dark lands , and the word of the Lord went throughout the Nation , thou quenchest those flames that destroyed so many of thy blessed Saints and servants , and didst at once restore to us religion , peace , plenty , and Victory over all our and thine enemies . O what shall we render unto the Lord for all these his great benefits to us a most unworthy , wicked and sinful people , let us render unto him the sacrifice of praise and thanksgiving , and let our lives and conversations so shew forth his praise , that we may never provoke the Lord to remove his candlestick from us , and once more to scourge us with the thorns and bryars of Popish Tyranny from which his grace and goodness hath so wonderfully delivered us , and all this we ask through the merits and mercies of thy blessed Son , our blessed Saviour Jesus Christ. Amen . The prayer of King Edward the sixth ( called Englands Josiah ) against Popery . LOrd God , deliver me out of this miserable and wretched life , and take me among thy chosen , howbeit not my will but thy will be done : Lord I commit my spirit to thee , O Lord , thou knowest how happy it were for me to be with thee , yet for thy Chosens sake send me life and health that I may truly serve th●e , O my God , bless thy people , and save thine Inheritance , O Lord God save thy chosen people of England , O my Lord God defend this Realm from Papist●y , and maintain thy true Religion that I and my people may praise thy holy name . Vpon the Spanish Invasion in that remarkable year 1588. intended to reduce this Nation to Popery and slavery by the ( so called ) invincible Armada . Poor Englands ruin is design'd , The Pope and Spain have both combind Both have infallibly decreed In Eighty Eight , England must bleed . A vast Armada Spain prepares The cost and toyl of many years , An hundred fifty Sail and more Come thundring from the Spanish shoar , The Pope to make up the bravado Stiles it the invincible Armado ; Whose vast and numerous Hulls contain The Treasure ▪ and the strenght of Spain . Full twenty thousand Souldiers , And to encrease our woes and fears Fetters and chains they did prepare , The marks of slavery we must wear . Religion , Laws and Liberties All were designed a Sacrifice . To Romish Tyranny , and we Most wretched slaves design'd to be , Our Queen with watchful eyes surveys Th' approaching storm and soon doth raise Two Royal Armies to withstand The bold Invaders of our Land , A Royal Fleet too she provides , But God himself the cause decides , The Lord of Hosts soon made them see There 's none Invincible but He. He with a breath of wind doth blast Designs so mighty and so vast , That all might see that none but He An Vniversal King can be . In the year of our Lord 1588. and in the one and thirtieth year of the most glorious reign of Q. Elizabeth , Philip the second King of Spain set forth this mighty fleet , the Spaniards themselves being so amazed at the vastness of it that they named it the Invincible Armada , it being the best furnished with men , amunition , and all manner of provision of any that ever the Ocean saw , consisting of a hundred and fifty tall ships , in which were twenty thousand Souldiers , and the D. of Parma was designed to bring out of Flanders fifty thousand more to join with them ; it had also eight thousand six hundred mariners , two thousand and eighty gally-slaves , two thousand six hundred and thirty great Ordnance besides boats and tenders of all sorts with provisions , the Pope also contributed a million of gold to this design . All these were to be landed at the Thames mouth , that by seizing on the head , they might the more easily command the body of the Kingdom . The Queen had prepared a double guard , one for the land , and another for the sea , that by land was divided into two Armies , the one consisting of two and twenty thousand foot and a thousand horse commanded by the Earl of Leicester , whose camp was at ●●lbury , where the Queen with a masculine spirit came and took a view of her Army , and riding about through the ranks of armed men drawn up on both sides her with a Leaders trunche on in her hand , sometimes with a martial pace another while 〈◊〉 li●e a woman it is incredible how m●ch 〈…〉 rag●d the heart of h● Capta●ns and Souldiers by her presence and peech to them . The guard by sea consisted of one hundred and forty ships , divided into 3 squadrons , commanded by the L. Howard Admiral , Sr. Francis Drake Vice-Admiral , and the Lord Henry Seymour Reer-Admiral . When the mighty moving wood of Spain was entred into the British seas and found the Queen so well prepared contrary to their expectation , they resolved rather to make a chase fight than lye by it . The Queen commanded the L. Admiral to make ready eight of her worst ships , and to besmear them with wild-fire , pitch and rosin , and fill them with brimstone and other combustible mat●er , which he sent down the wind in the dead of the night among the Spanish Fleet , who spying the flames , ●nd thinking them deadly inventions and murthering engines ; raised a sad o●tcry , and prese●tly weig●'d anchor , 〈◊〉 their 〈◊〉 les , and in a terrible Panic●●ear with great hast and confusion put to Sea. Whereupon the Queens fleet under Drake and other brave Commanders took some of them , sunck and drove some on the sands , and many others being driven Northwards , and grievously tossed , impaired , and mangled by storms and wracks , and enduring all manner of miseries , at length returned with shame and dishonour , by all which ways were lost more than half the Spanish fleet , and of the English only one ship ; and that of small value . And thus this great Armada which had been three compleat years in preparing with infini●e expence , was within one months space many times fought with , and at last overthrown , with the loss of abundance of Spaniards , and this mighty design came to nought . Gloria Deo. A Thanksgiving for our deliverance from the Spanish Armada in 1588. MOst high and mighty Lord God Almighty , who workest wonders in the Heavens , in the Earth and in the Sea , who art a present help to all that call upon thee ; we the people of these Nations have infinite cause to bless thy holy name for thy mercies of old to our Fathers , in delivering us from that slavery and misery that was design'd to be brought upon us by thine and our enemies , who intended to have tyrannized over our souls , our bodies , our consciences , they had prepared whips to scourge us , chains and fetters to bind and manacle us , and they did boast themselves to be invincible , and that none could withstand them , but thou O Lord didst blow upon them with a blast of thy mouth , and they were scattered like chaff before the wind , and they perished at thy presence ; thou didst put fear into their hearts , and they fled , thou didst confound all their projects and devices , and they were all brought to nought . O Lord let us never forget this mercy of thine and the multitude of thy mercies that we have recieved since that time which thou knowest , O Lord , we have not improved as we ought , and may therefore justly fear that we have so provoked thee by our crying abominations that thou mayst once more give us over to Romish Tyranny ▪ O Lord we beseech thee yet to remember mercy , and rather take us into thine own hand to correct us , than give us into the hands of wicked and unmerciful men , whose tender mercies are cruelties , remember thy loving kindness to us of old , and save us according to thy wonted mercy , not for our own sakes , but for the merit of thy dear Son and our blessed Saviour Jesus Christ. Am●n Vpon the fifth of November 1 THis day allows thy praises Lord , Our grateful hearts to thee shall sing . Our thankful lips they shall record Thine antient loves , Eternal King. 2 Our Land shall boast ; the holy One My great preserver is become , My friends my foes hath overthrown , And made the pit they dig'd their tomb . 3 With Parthian bows the Archers came , Romes poisonous oyl on th' arrows shone . Thy Turtle was the Archers aim , Shoot , shoot , saies Satan , all 's our own . 4 Fond foolish Rome , how darest t' oppose ? Whom God in his safe bosom lays , Thy malice may it self disclose , But frustrate still shall turn to praise . 5 Thy Crozier staff , thy tripple Crown , Those ensignes of deceit and pride . Thy purple robe , thy blaz'd renown The Gunpowder Treas●n The dust shall ever ever hide . 6 Thy merchants shall thy fall lament , Thy lovers all in sackloth mourn , While Heaven and Earth in one consent , Shall sing Amen let Babilon burn . 7 Then Lord thy Spouse whose dropping eyes Whose sighs , whose sufferings prove her thine Shall from her pensive sorrows rise , And as the Lambs fair Bride shall shine . 8 Sweet day , sweet day , when shall it be ? Why stays my Lord ? dear Saviour come , Thy mourning Spouse cries after thee , Stay with me here , or take me home . Of the Powder Treason . THe Plot was to undermine the Parliament-house , and with Pouder to blow up the King , Prince Clergy , Nobles , Knights , and Burgesses , the very confluence of all the flower of Glory , Piety , Learning , Prudence and Authority in the Land , Fathers , Sons , Brothers , Allies ; Friends , Foes , Papists and Protestants all at one blast . This damnable design was coutrived by some Priests , Jesuits and other Papists , to which end they took lodgings near the Parliament house , and then all the Conspirators took an oath of secresy in these words . You shall swear by the blessed Trinity , and by the Sacrament you now purpose to receive never to disclose directly or indirectly , by word or circumstance the matter that shall be proposed to you to keep secret , nor desist from the execution thereof till the rest shall give you leave . And now the business went on apace , and all things being ready , the 5 th of November 1605. was the day designed for the execution , but about ten days before a letter directed to my Ld. Monteagle was delivered by an unknown person to his footman in the street with a strict charge to give it to his Lords own hand which accordingly he did , and the Lord being troubled at the contents presently imparted it to the Secretary of State , who soon presented it the King , which was in these Words My LORD , Out of the love I bear to some of your friends , I have a care of your preservation ; therefore I would advise you , as you tender your life to devise some excuse to shift off your attendance at this Parliament , for God and man have concurred to punish the wickedness of this time , and think not slightly of this advertisement ▪ 〈◊〉 retire your self into your Country , where you may expect the event with safety ; for though there be no appearance of any stir , yet I say they shall receive a terrible Blow this Parliament , and yet they shall not see who hurts them ; this counsel is not to be contemned , because it may do you good , and can do you no harm , for the danger is past so soon as you have burnt the letter ; and I hope God will give you the grace to make use of it , to whose holy protection I commend you . The King reading this letter , did conclude by several dark passages in it , that it contained in it some extraordinary design , and therefore by the Blow did suppose was meant some blast of Gun-pouder . And after strict search made under the Parliament house about midnight , the very night before the Parliament was to set , at the door of the entrance of the cellar was found one Guy Fauks clothed and booted , he was apprehended , and then removing some billets that were laid to prevent discovery , they found the serpents nest stored with thirty six barrels of pouder , and searching the Villain , there was found about him a dark lanthorn three matches , and other instruments for blowing up the pouder . And thus was this horrible plot discovered , and we saved , and the Conspirators received their deserved punishment . Those that were first in the Treat son were Robert Catesby , Thomas Piercy , Tho. Winter , Robert Winter , John Wright , Chr. Wright , Guy Fauks , Gentlemen , and Bates Catesbies Man. Persons made acquainted with and promoters of it were Sr. Everard Digby Ambrose Roohwook Esq Francis Wesham Esq Robert Kegs John Grant Gent. A Thanksgiving for the fifth of November for Gods miraculous deliverance of this Land , King , and people from that horrid Gunpowder Treason 1605. O Our gracious Lord God , who is like unto thee , or who can strive beyond thy admittance ? hath any thing been done or attempted but what thou knowest of ? Yea , thou seest all things , savest all thine , and wilt not let a hair of their heads perish . O then who is like unto thee , for thou art ever gracious and merciful , slow to anger and of great kindness ? O come then let us worship , and fall down , and kneel before the Lord our maker ; for never any people had more occasion ministred unto them than this people of great Britain and Ireland , yea , all that belong to this Monarchy , to praise the great God of Majesty , Power , Might and Dominion , who did deliver us out of thraldome , when nothing was wanting for making this Sacrilegious Parracide a pattern of mischief , and a crime without example : they would have joyned the destruction of the body , to the head , so as all at one Thunderclap , should have been sent to Heaven together ; the King our Head , the Queen our fertile Mother , and those young and hopeful Olive plants ; yea , not only theirs , but also ours , our honourable and worthy Senators ; yea , the whole representative body of the Land , without distinction of degree , or Age ; yea , even the stones , and walls , should have felt their fury , and the Hall of Justice , the house of Parliament , the Church , used for the Corronation of our Kings , the Monuments of our former Princes , the Crown , and other Royalties , all the Records as well of Parliaments , as of every mans particular right , with a great number of Charters and such like , should all have been comprehended under that fearful Chaos , and the remaining trophies of the eternal glory of our former Princes , should have all been cousumed together , and so not only we , but the memory of us and ours should have been extinguished in an instant : how can we therefore sufficiently magnify and praise thy great mercy , who didst thus preserve us when we were so near destruction ? Therefore consider our dangerous estate , we come unto thee , O thou great and mighty Judge , in trembling and in fear , humbly beseeching thee not to heap upon us thy deserved vengeance , but let thy tender kindness and love thou bearest to Christ , thy dear Son our gracious Lord and Redeemer , cover our iniquities , for whose sake do thou pardon us , and have compassion The Martyrd●me of King Charles on us ; to whom with thy self and thy blessed Spirit , be given all prays honour and glory , of us and all our posterity after us , from this time forth and for evermore , Amen . Vpon the Martyrdome of King Charles the first , January 30th . 1648. An Epitaph . STay Passenger : Behold and see , The widdowed grave of Majesty ; Why tremblest thou ? her 's that will make , The most stupid Soul to shake . Here lies entomb'd the Sacred dust , Of Peace , and Piety , Right , and Just : The Blood , ( O start thou not to hear ! ) Of a blest King , 'twixt hope and fear , Shed , and hurried hence to be , The miracle of Misery ! The Law-giver , amongst his own , Sentenc'd by a Law unknown . Voted Monarchy to death , By the course Plebian breath : The Soveraign of all command , Suffering by a common Hand . A Prince ! to make the Odium more , Matryr'd at his very Dore. ●●The Head cut off ! Oh , death to see 't , In obedience to the Feet ! And that by Justice , you may know , If thou hast Faith to think it so ▪ Wee 'l stir no further then , this Sacr'd Clay , But let it slumber till the Judgment Day . Of all the Kings on earth , it s not denyed , Here lies the first that for Religion Dy●d . A Prayer for the 30th of January , being the day of the Martyrdome of King Charles the First , 1648. O Blessed Lord God , who by thy wisdome not only guidest , and orderest all things most sutable to thine own Justice , but also performest thy pleasure , in such manner , that we cannot but acknowledg thee to be righteous in all thy ways , and holy in all thy works ; We thy sinful people fall down before thee , confessing that thy Judgments were right , in permitting wicked men , this day to Imb●ue their hands in the Blood of thine Anointed : we having drawn down the same upon our selves , by the great and long provocation of our sins against thee , for which we do therefore , here humble our selves before thee , imploring thy mercy for the pardon of them all , and that thou wouldest deliver this Nation from blood guiltiness , ( that of this day especially ) and turn from us , and our Posterity , all those Judgments , which we by our sins have deserved . And now , O Lord , thou whose righteousness is like the strong mountains , and thy Judgments like the great deep , and who by the Martyrdom of thine Anointed , our Soveraign this day , hast taught us that neither the greatest Kings , nor the best of men are more secure from violent , then from natural death . Teach us also hereby , so to number our days , that we may apply our hearts unto wisdom , and grant , that neither the splendour of any thing that is great , nor the conceit of any thing that is good in us , may any way withdraw our eyes from looking upon our selves , as sinful dust , and ashes , but that ( according to the example of this thy blessed Martyr ) we may press forward toward the price of the high calling , that is before us , in faith , and patience , humility , and meekness , mortification , and self-denial , charity , and constant perseverance , unto the end ; and we desire to bless thee , O Lord , that thou didst not leave us for ever , as sheep without a shephard , but by thy gracious providence , didst miraculously preserve the undoubted Heir of his Crown , our most gracious Soveraign , KING CHARLES the Second , from his bloody enemies , hiding him under the shadow of thy wings , until their Tyranny was overpast , and bringing him back in thy good appointed time , to sit in peace upon the throne of his Father , The Kings 〈◊〉 Returne and to excercise that authority over us , which of thy Special grace , thou hast committed unto him ; for these thy great and unspeakable mercys , we render thee most humble thanks , from the bottom of our hearts , beseeching thee still to continue thy gracious protection over him , and to grant him a long , and happy reign over us ; so we will give thee thanks for ever , and will always be shewing forth thy praise from generation to generation , through Jesus Christ our Lord , Amen . Vpon the Twenty Nineth of May , the Day of his Majesties Birth , and happy Return . NO voice more soft then Thunder , can express , Our present joy , our past heaviness . None can the largeness of this Joy set out , Unless at once , he make three Kingdomes shout . O therefore , let us jointly all proclaim , The praise of this great Act , due to the Name Of Him by whom Kings Reign : and Oh that we , Could make our souls , Wing'd with Devotion , flee To God on High , in Thankfulness and Praise , Who without Blood has Crown'd our King with Bays ; Brought from three conquered Nations , which he Holds in Subjection , but to keep them free , From the hard Yoke of Bondage , which of late , So gaul'd our necks , whilest that we called a State , Was nought but mad-men sitting at the Helm , T was a great Bedlam , which is now a Realm . But those bad times are past ; this day we were Even rescu'd from the Sword , without a War. Without a War , Great Charles his Kingdomes wone , Thus strait , when God , Will hav 't , the thing is done . O may we thankful be , and sing his praise , Who for our Cypress , now has given us Bayes . May we give God , and Caesar all their due . And always Peace , and Loyalty Pursue . A Thanksgiving for the 29th of May , being the day of his Majesties Birth , and happy Return . O Lord God , who by thy divine providence and goodness , didst this day bring into the world , and didst this day also bring Back , and restore unto us , and to his own just , and undoubted right , our most gracious Soveraign Lord , thy Servant , KING CHARLES , preserve his life , establish his throne , we beseech thee : be unto him a helmet of salvation , against the face of his enemies , and a strong tower of defence , in the time of trouble . Let his reign be prospe●ous , and his days many ; and let him so duly serve thee on earth , that he may hereafter everlastingly reign with thee in heaven : and let us thine unworthy servants , make an oblation of our selves unto thee , vowing all holy obedience in thought , word , and work , unto thy divine Majesty , promising in thee , and for thee , all loyall and dutiful Allegiance , to thine anointed servant , and to his heirs after him ; whom we beseech thee to bless with all encrease of grace , honour and happiness : And together with him , bless the whole Royal Family with the dew of thy heavenly Spirit , that they ever trusting in thy goodness , protected by thy power , and Crowned with thy gracious and endless favour , may continue before thee , in health , peace , joy , and honour , a long and happy life upon earth , and after death , obtain everlasting life , and glory in the Kingdome of Heaven , by the merits and mediation of Christ Jesus , our Saviour ; who with the Father , The ●Pestilence 〈◊〉 1665 and the holy Spirit , liveth and reigneth for ever , world without end . Amen . Vpon the Dreadful Pestilence in 1665. ON the great City of this Sinful Land , London , with Wealth , and Folk abounding , and With sin , the cause of woe too , God first pour'd The brim full Vial of his wrath , and showr'd His ireful Judgments ; There his Angel drew , The sword of Vengeance , and that people slew , At first by Tens , which soon to Hundreds come ; Then Thousands weekly sent to their long home . The frighted Citizens , begin to fly , From house and habitation , lest they dye . A wrathful day , a dismal time , wherein Thousands receive the wages of their sin . Now might you see , Red Crosses there great store , And Lord have Mercy , upon many a door . The Knells of death , continually do ring , And that same doleful sound of Buryers , Bring Your dead out . Mortal ears with Terror Pierce ! And now a Cart becomes too many a Hearse : Now might you see all faces blackness gather ; The son lamenting , for his dying Father ; The wife for her deceased husband crying ; And parents , mourning for their Children dying . And some who did in stately houses dwell , Now gladly creep into a Country Cell . And others wandering up and down the Fields , No Town , or Village , them admittance yeilds . Thus from the Rod of God , poor sinners fly ; Not from their Crimes , for which they smart , and dye . Had you your selves forsaken , when at home . You need not thus about the countrey rome . Had you fled from your sins before as fast , You need not from the Plague , have made such hast . There have been three great Plagues in London , within these sixty years ; and how much greater this last was then the former , may appear by this Comparison : In the year 1625. Buried of all Diseases 54265 Whereof of the Plague 35417 In the year 1636. Buried of all Diseases 23359 Whereof of the Plague 10400 In the year 1665. Buried of all Diseases 97301 Whereof of the Plague 68586 A Prayer in time of Pestilence . OMnipotent Lord , thou sin revenging God , who for disobedience , didst threaten thine own people Israel , to smite them in the knees , and in the legs , with a sore botch , that could not be healed ; be pleased , O thou great offended Lord , in the bowels of thy compassion , to let thine anger cease , and to bow down thine ear to thy sorrowful servants ; we turn unto thee our weeping eyes , our dejected countenances , our wringing hands , our bended Knees , our mournful voices , and our groaning hearts ; O Merciful God , behold our tears , and view our countenances , and look upon our hands , and strengthen our Knees , and hearken to our voices , and comfort our hearts ; Give us a fight of our sins , O Lord which have thus provoked thee ▪ to enter into Judgment with thy Servants ; and make us more to loath , and tremble , at our wickedness , then at these Messengers of death ; wean us from the love of sin , from the consideration both of thy displeasure , and our own mortality ; and speak peace and health , unto our souls , which do every moment expect our dissolution to come ; O Lord , thou art a God , who canst not abide to behold unrighteousness ; look not therefore with thy wrathful eye upon us , who are full of sin , and pollution ; but look upon thy Son , and his righteousness ; or , if thou wilt look upon us , first cloth us with the righteousness of that immaculate Lamb , and so shalt thou see us , with love and delight , and we shall behold thee with unspeakable joy : Seal unto our souls the remission of our offences , and then make us willing to resigne our bodies to thy disposing , yet we know , O Lord , if thou dost but Speak the word , we shall be made whole ; & if thou say'st , the Plague shall not come near our habitations , we then know we shall be safe ; if it be thy blessed will , O Lord , let us praise thee in the land of the living ; cleanse us from our sin , and take away our iniquities , and then we need not question , but thou wilt take away thy hand from off us . Hear us , O Lord , for our selves , and also for thy distressed people ; and hear them for us , and hear thy Christ for us all ; that to him and thee , and thy blessed Spirit , we may render , as is most due , all praise and glory , and Thanksgiving , and obedience , for evermore . Amen . Vpon the Lamentable fire in London , begun Sept. 2. 1666. O Let us ne'r forget , that dreadful day , That in sad ruins , did our City lay ; When as that blazing , and prodigious Fire , Without remorse , or pitty , did conspire , To lay it all in ashes ; which to some , Did represent , the dreadful day of doom . When all the world , with fire consum'd shall be , And time shall give place to eternity , Those mighty flames , that were our Conquering foes , Were far too great for Mortals to oppose : The furious Flames ride on , with full carreer , London in Flames And no repulse , do either feel , or fear ; Fling down strong structures , both of stone , and wood , And proudly scorn their power should be withstood . Th' fire marches on , roars , murmurs , rends , and raves , Burying in ruins , Sepulchers and Graves ; And with a perverse , envious mind is bent , Not to leave standing , one fair Monument . That angry Majesty , which in the year , Six hundred sixty five , by death did clear , So many Thousands , by the Pestilence ; And from , their habitations , sent them thence : In sixty six , a woe as great did make , And did the Houses , from the dwellers take . So this most ancient City , ruined fell , And scarce can any story parallel , In any Age , or Country , Town , or Nation , So sudden , and so great a Devastation ; As in three fatal days , to ruinate , To spoil , consume , destroy , depopulate . A Place so Famous , so renouned for Glory ; That 't was the Mirrour , both of Age and Story . THis lamentable Fire began Sept. 2. 1666. about one a clock in the morning in a Bakers house in Pudd●ng-Lane near Fish-street Hill London , which raged extreamly ( being blown with a strong North-East wind ) so that despising all means used for its extinguishing , it spread far and wide , sometimes with , and against the Wind , and so continued for the space of near four days , till it had burnt down thirteen thousand two hundred houses which stood upon 337 acres of ground within the walls and 63 acres and 3 rod without , besides 89 Parish Churches , the most spacio●s Cathedral of St. Paul , six consecrated Chappels , the Royal Exchange , the great Guild-Hall , the Custom-house , many magnificent Halls of Companys , several principal City-gates , and other publick Edifices ; which was accompanied with the loss of vast quantities of rich household-stuff , and goods of all sorts , but especially of 4 or 5 sorts of commodities , viz. Books ( of which alone were lost near the value of 150 thousand pounds ) Tobacco , Sugar , Wines , and Plumbs , being heavy goods , so that the whole loss is computed by an ingenious person to be nine millions and nine hundred thousand pounds , and yet by Gods providence not above six or eight persons were burnt in this vast Incendy . A Prayer for Septemb. 2d . the begining of that lamentable fire in London , 1666. HOly Lord God , we must confess thou hast found out the iniquity of thy servants , and hast discovered our nakedness and pollution in a vengeance suited and answerable to our grievous crying sin : our pride , oppression , and fulness of bread , had made us like unto Sodom , and thou hast afflicted us like Gomorrha , we would not be reclaimed by thy exemplary punishments upon others or our selves , and therefore thou hast made us a terror and an astonishment to all that are round about us ; yet O Lord we must needs acknowledge that thou art just in all that is come upon us , for thou hast done right , but we have done wickedly ; yet consider , O Lord , we are thy people , though a rebellious and unthan●ful people ; suffer us therefore to implore thy pitty , and the sounding of thy bowels , and for thy names sake , and mercies sake , incline thine ear to us and save us : and above all , we beseech thee leave us not to our selves , but by what method soever it shall please thee to reduce us , though to this cup of trembling , thou shalt add more and more grievous afflictions by any the severest course , subdue us unto thy self , and make us see the things belonging to our peace before they be hid from our eyes that being duly humbled under thy mighty hand , we may be capable of being relieved and exalted in thy due time . And now we bless and magnify thy name , O Lord ▪ for that wonderful mercy thou hast vouchsafed us in the midst of thy just and dreadful judgments . It is of thy goodness that we are not consumed , that when we had pro●oked thee to give us all up to utter ruin and desolation , and thy hand was stretched out to execute thy whole displeasure upon us , yet thou hast preserved a remnant , and pluck'd us , as a brand out of the fire , that we should not utterly peri●h in our sins ; add we beseeeh thee one mercy more to all that thou hast hitherto so unsuccesfully cast away upon us , and by thy convincing Spirit awaken our sleepy Consciences , soften and melt our hard hearts that being humbled by thy chastisements , we may by thy goodness be led to repentance , and sin no more lest a worse thing come unto us ; therefore let us faithfully improve this respite and relief with all its precious advantages and opportunities to a thankful , humble and profitable walking before thee , that so thy name may be glorified , the Gospel credited , and our Souls saved in the day of the Lord. Grant this O Father for Jesus Christ his sake our only Mediator and Redeemer . Amen . Vpon a Sea-fight MEthinks I see the swelling billows boyl Heat by the fire that doth from guns recoil ; The roaring guns which pierce the parting Air With terror we on land far distant hear . They shake the massy Earth , & Thunder like Houses & windows into trembling strike , And each broad-side which strikes my ear I think Now a brave shipwith braver men dothsink Enraged mortals striving to outvy Thundring and Lightning in the lofty sky : Bloud from the reeking decks into the Main , Pours down like water in a showr of rain ; Discolouring the Ocean by its fall As if t would turn it to a Red sea all . Fire ships set all on flames & make a show As subterranean fires were from below , Broke through the waves , and one would think no doubt Fire strove to drink up sea , sea to put out The fire , and men by their contentious action Put all the Elements into distraction . Now on the deck , some shriek with painful wounds And others sinking are in deadly swounds . Here a Commander falls , the opponents hollow The souldiers soon in death their Leader follow . Here from torn shoulder flyes an arm , and there From shatterd thigh a leg the bullets tear . Here flies a head off , one mans brains are dasht Full in the next mans face his bowels pasht On his next neighbour , & a third is found Groaning his Soul out in a wide-mouth'd wound . There bullets fierce drive a heart out , which dies To mortals rage a bloody Sacrifice . Good Lord how will Heaven quietly hold those Souls who just now wert here such deadly Foes . A Prayer in the Time of War. ALmighty Lord God , Thou art he only which givest victory , to thee it is all one , to save by many or by few , thou canst make one to chase a thousand ; thou canst cause the hearts , even of the most valiant to melt ; their hands to be weak , their minds to faint , and their knees to fall a way like Water ; if thou fight for us , we cannot miscarry ; if thou favour us not , we must needs be discomfited : O be gracious unto us , and be on our side , now that men are risen up against us ; Go out , O Lord , with our Navys , and Armies , give wisdom and courage to our Captains ; gird them with strength unto the battel ; be with our Sea-men , and Souldiers , teaching their hands to war and their fingers to fight : Assist their consultations , prosper their policies , crown their enterprizes with good success , which are undertaken for the common good , and comfort of the State : Doubtless , O Lord , we deserved thine anger , and our Sins do cry aloud in thine ears for vengeance , & it were but just with thee , it thou shouldst make us a prey , and spoil unto our enemies ; but , O gracious God , let us now fall into thy hands ; for thy mercies are great , and let us not fall into the hands of men ; let it appear that thou art in the midst of us , and that we shall not be moved ; that thou wilt help us , and that very early ? and in thy due time set thou peace in our borders , and make strong the bars of our Gates ; especially let the Gospel of thy Son sound yet louder among us , that by it many Souls may be gathered unto thee ; So we thy people , and the sheep of thy pasture , shall praise thee for ever , and from generation to generation , we will set forth thy glory , through Jesus Christ , our Lord , and only Saviour . Amen . A Prayer in time of Prosperity . HEavenly Father , Lord of plenty , thou who hast created the world by thy power , and continuest thy love in thy providence , and protection ; to thee do I render thanks , for my plenty , and to thee do I offer the service of my store ; what I have , is thine ; for the Earth is thine , and all that therein is ; the Compass of the World , and they that dwell therein ; it is thou only , that givest a blessing to the fruits of the Land , to the Corn , to the Wine , and to the Oyl ; It is thou only , that commandest thy blessing in the store-houses , and in all that thy servants do set their hands unto ; Lord make me one of thy faithful servants , that what thou hast sent me , may be a Testimony of thy love , and not of thy hatred ; make me allways to magnify thee in the time of plenty , and not to be high-minded , nor trust in uncertain riches , but in thee the living God , who givest me all things richly to enjoy ; O suffer me not , to treasure up the deceitful riches of this sinful world as thereby forgeting to be rich toward thee , but as from thy bounty I receive these temporal blessings , so in thy mercy , make me abound in grace , that allways having Sufficiency in all things , I may abound to every good work . In this my prosperity , prepare me for adversity , if it shall please thee at any time to send it unto me , give me a sence of the afflictions of many of thy saints , and distressed servants , and enlarge my heart , that I may be ready , and forward to contribute to their necessities ; make me to shew mercy with cheerfulness , and to possess with thankfulness what thou sendest unto me , that I may neither ●orget thee in thy poor members , nor deny thee to be the giver , let me never stop mine ears at the cries of the distressed who beg for relief in the name o● thy self . Thou , Christ , who wert rich didst for my sake become poor , that so through thy poverty thou mightest make me rich ; Lord make me as willing to the poor for thy sake , always considering that the Vanities of the earth are not worthy to be compared to the glory that shall be revealed . Make me labour for heavenly riches , and for the ornament of the hidden man in the heart , in that which is not corruptible , even the ornament of a meek and quiet spirit , which is in thy sight of great price ; make me , O heavenly Father , rich in thy self , rich unto liberality , rich in good works and in faith : make me to buy of thee gold tryed in the fire that I may be rich , and white rayment , that I may be clothed , that the shame of my nakedness may not appear ; let me always remember that great account which one day I must render to thee , the Lord of Heaven & earth , that so I may serve thee here with my substance in my body , and in my Soul with zeal and devotion ; and hereafter be received to thine everlasting glory , through the merits of thy Son , in thy bosom Jesus Christ , my only Lord and Saviour . Amen . A Prayer in time of adversity . FAther of pitty and Lord of comfort , thou that hearest the cry of the afflicted , look down in mercy on a distressed Sinner ; thy hand O God is heavy upon me , for thou hast taken from me what I called mine , by reason that I did not call it thine ; O Lord thou knowest my bleeding heart , my sorrowful eyes , and my mourning tears ; thou seest how poor I am and what miseries I suffer , I am a scorn to my neighbours , and a derision to those that are round about me : my life is become a burden unto me because thou hast deprived me of the comforts thereof ; my lovers and my acquaintance stand looking upon my misery , and my ●insmen stand asar off ; Lord if it be thy pleasure thus to humble me , let it be thy goodness to give me patience to endure it ; the pride of my heart & my forgetfulness of thee in the time of plenty did cry aloud for thy severest punishments , now , O now I feel thy just displeasure and groan under the burden and weight thereof ; yet thou , O Lord , canst ease me , thou canst restore me , hear Lord and have mercy , Lord be thou my helper , suffer me no more to rely upon the arm of flesh , or to put my trust in uncertain riches , but make me forever to depend upon thy bounty , forgive me , O Father , the sins which I have committed when I lived in prosperity , for I am sensible that they are a cause why at this time thou hidest thy face from me , and causest me to be troubled : O give me a sight and sence of the greatness of them and true contrition and sorrow for them ; that so though the world forsake me , I may yet find favour and mercy in thy sight ; without thy assistance this sore burthen is too heavy for me to bear , Lord either remove it from me , or make it easier for me to bear . Lend me thy gracious and helping hand , that as I am scourged with thy rod , so I may lean upon thy staff ; let me never despair of thy comfortable relief , but in all my miseries be thou my refuge , be pleased to endue me with patience from above , that I may give no advantage to the Tempter in my suffering , open the eyes and the charitable hands of those that should see and know mine adversity , and so enlarge their hearts , that they may administer relief and comfort to me in the midst of my necessities . O thou that feedest the young ravens which call upon thee , thou that didst bless the poulse to thy servant Daniel , be pleased to fill my hungry Soul with the blessings of thy bounty : grant that whatsoever I suffer in my body , my Soul may thereby draw near unto thee , in the misery of hunger do thou satisfy me with thy grace in my scorching thirst do thou cause me with joy to draw water out of the wells of Salvation , in the pinching cold do thou warm my devotion , and in my poorest and meanest habit do thou cloth me with the Righteousness of my Redeemer . O suffer me not to offend thee in my greatest want , but make me rely & depend upon thee . Teach me by this chastisement the vanity of the World , and wean me from the fond delights thereof , and carry me so through the storms of this troublesom life , that in the end I may arrive at the happy haven of eternal peace and rest through thy own merits and passion , O Jesus Christ , my Lord and only Saviour . Amen . A Prayer before the receiving of the Sacrament . O Most gracious and merciful Lord God , thou hast called all those that are weary and heavy laden with their sins to come unto thee , and hast promised to ease and refresh them ; thou hast invited all those that hunger and thirst after thy Kingdom and the righteousness thereof to come to thy Table , to tast of thy Supper , and hast promised that thou wilt satisfy them ; in assurance therefore of these promises I come to thee , blessed Lord Jesus , beseeching thee to ease me , to refresh me , to satisfy me with thy mercy , for my Soul hungers and thirsts after thee & thy Salvation . I confess and acknowledge that my dayly sins have made me unworthy of my dayly bread , much more of this Manna , this Bread of life that came down from Heaven . I confess , O Lord , I am not prepared according to thy preparation of thy Sanctuary , yet for as much as this day I have set my heart to seek to thee , thou , O God , be merciful unto me , and though I cannot bring with me a clean heart , ( for who can say his heart is clean ? ) yet behold , O Lord , I bring with me a contrite heart and a broken spirit , despise not , O God , this Sacrifice . As for the sins that I have committed against thee , bind them up into one bundle , and cast them into the bottomless Sea of thy mercy , bury them in thy wounds , and wash them away in the blood of that immaculate Lamb Christ Jesus , and for the time to come sprinkle my Conscience with the same blood , that being cleansed from dead works I may serve thee the living God in righteousness and true holiness all the days of my life , that so this blessed Sacrament may be a means to quiet my Conscience , to increase my faith , to inflame my charity , to amend my life , to save my Soul , and to assure me that I am of the number of those blessed ones who shall eat at thy Table , and be called to the marriage Supper of the Lamb. Grant this , O Lord , for Jesus Christ his sake , in whose name and words I conclude these my imperfect prayers , saying as he himself hath taught me . Our Father , &c. A Prayer after the receiving of the Sacrament . O Most gracious God ; from whose bounty every good and perfect gift is derived , I and all that is within me praise and magnify thy holy name for all thy mercies and favours which from time to time thou hast bestowed upon me . But especially I thank thee for Jesus Christ thy Son , the fountain and foundation of all blessings and benefits that thou hast sent him into the world to take our nature upon him , and to die for us ; and that thou hast fed me who am unworthy of the least of thy favours with the precious merits of his death and passion . Blessed Lord God , thou hast been pleased this day to set thy seal to the pardon and forgiveness of all my sins , oh let me not lose it again by unthankfulness , or relapsing into my old sins from which thou hast purged me , lest my last end be worse than my beginning . But if hereafter I shall be tempted by the Devil , allured by the world , or provoked by my own flesh , then set before mine eyes by the remembrance of thy Spirit how dear the expiation of my sins cost my Lord and Saviour Jesus Christ , even the effusion of his most precious and holy blood , that in the contemplation of his death , and application of his most bitter passion , I may die dayly unto sin , and so may shew forth the Lords death till he come and bring his reward with him , I may receive the Crown of Righteousness which he hath purchased and prepared for all those that love and expect the day of his appearing , with the precious price of his incorruptible blood . And whereas I have this day renewed my covenant with thee my God in vows and purposes of better obedience assist me by thy grace , and strengthen me by thy power , that I may pay the vows which I have made unto thee , and that by vertue of thy heavenly nourishment I may grow up in grace and godliness , till at last I come to be a perfect man in Christ Jesus . Preserve and maintain always this thine Ordinance that it may be a note and a badge of my publick profession , and give unto all of us that have been partakers of thy body and blood , one heart and one mind in the unity of Spirit for the worthy and reverend receiving of the same whensoever we shall come to thy holy Table again ; and for this thy mercy towards me , do I yield unto thee all praise , and glory , and wisdom , and thanks , and honour , and power , and might , and majesty , through Jesus Christ our Lord , in whose most blessed name and words I further pray Our Father , &c. The Prayer of a Virgin. BLessed Lord , Son of a Virgin , who didst honour Virginity , when thou tookest our nature ; hearken to the cryes of a lamenting Maid ; Lord I am not worthy to come unto thee ; I am not worthy to receive any favour from thee , for I have forsaken thee , my most indulgent Husband , and have followed other Lovers . My soul is too much polluted to be called thine , too often have I broke my vows , and my promises , to hope for thy love , or thy gracious pardon . But Lord , what shall I now do , if yet I shall fall into a dispair of thy Mercies , I should increase my disloyal●y , and either deny or despise the power of thy Passion ? So great was thy love to the Church , thy Spouse , that thou gavest thy self , to sanctifie and cleanse it , by the washing of water by the Word . My Soul , O Christ , is a member of thy Spouse , be pleased , O Jesus , so to sanctifie , and wash my soul , that thou mayst present it to thy self , without spot , or wrinckle , both holy and blamless . O thou who hast opened a Funtain to the house of David , and to the inhabitants of Jerusalem , for sin and for uncleanness , do thou wash me throughly from mine iniquity & cleanse me from my sir. And Lord , as in mercy thou hast given me Chastity of body , so give me likewise Chastity of mind , and purity of soul ; suffer not either the flesh , or the Devil , by their wicked suggestions , to seduce me to uncleaness . And though I am but a weak and an earthen vessel , yet be thou pleased to make me a chosen vessel , a vessel of mercy ; cause me to keep my body holy , and to possess it in sanctification and honour , and not in the lust of concupiscence , like the Gentiles which know thee not ; O be thou m● Father in the grace of Adoption , be thou my Brother in thy pitty and compassion , be thou my Husband in thy love & affection , & be thou my Jesus in the salvation of my sinful Soul. Arm me with constancy against all assaults of carnal imaginations ; give me modesty in my countenance , decency in my apparel , civility in my behaviour , sobriety in my discourse , and contentedness in my condition ; make me obedient to my Parents , respective to my Superiors , courteous to my Inferiors , & loving unto all . Let not my adorning be outward of puting on of apparel , but give me that wisdom which is from above to be as an ornament of grace unto my head , and as chains abou● my neck ; preserve , O Christ , both my body and Soul in chastity and honour while I am here upon Earth , as becometh a Virgin espoused to thy self , and when my dust shall return to the earth as it was , let my spirit return unto thy self who gavest it , and to thee let it sing that new song with the Quire of Virgins before thy Throne for ever and ever . Amen . A Prayer of a Married Woman . ALmighty Lord , and everlasting Father , who hast been pleased to vouchsafe me the blessings of this life , and to give me my desires both in a husband and children ; be pleased to give me a Thankful heart , for these thy Mercies ; it is thy goodness , and not my merit , that I have received from thee these blessings of thy bounty ; justly , O justly mightest thou at once deprive me of these comforts , because I have neglected my obedience to the one , and my care of the other . Humbly , O my God , I confess my failings , and am sorry for mine offences ; Lord be gracious to me thy servant , and let me testify my thankfulness in my industrious care to perform my duties . Be thou still the Protector , and the gracious Defender both of me and mine : Bless him whom thou hast set over me , and grant that he may dwell with me , according to knowledg , that so we being heirs together of the grace of life , our prayers may not be hindred . As thou hast made me a fruitful Vine by the Walls of his house , so make me endeavour to be fruitful in good Works , and increase in the Knowledg of thee my God. Let those Olive branches about my Table be every one like a green Olive in the house of thee my God , and trust in thy mercy for ever and ever ; make me to my Husband a prudent Wife , as sent from thee , that he may rejoyce with me , the wife of his youth : And to this purpose set a watch , O Lord , before my mouth , and keep the door of my Lips ; make me a gracious Woman , retaining Honour , that I may be a Crown to my Husband ; and a wise Woman , labouring to build up my house and family ; and a vertuous Woman fearing thee ; Hear me , O my God , and grant me my Petitions , for the Worthyness of him who is our indulgent husband to his Spouse the Church , even Jesus Christ my only Lord and Saviour : in whose blessed Name and Words , I further Pray , Our Father , &c. The Prayer for a Woman with Child . MOst Merciful and Gracious God , who wilt not turn away thine Ear , from those that call upon thee in sincerity and truth , Look down with an Eye of pity and compassion , upon thy unworthy servants ; I must confess , my sins are very great , and so is my danger , which is at hand ; my paines to come will be grievous , and my life is now most uncertain . Assure me I beseech thee , of the forgiveness of all my sins , mitigate my fear and sorrows , strengthen me with the comforts of thy Spirit , confirm me in the Faith of my Saviour , and bless all good means , appointed for my comfort , that in due time I may be a joyful Mother , and see the fruit of my body , safe , sound and perfect , without blemish or deformity . O Lord , I know not how soon my travel will steal on me , when I must fight that battle of life and death , one drop of thy mercy hath soveraign power , to cure all the Wounds of those sorrows ; Shed therefore , O holy Father , that drop of grace upon me , in that minute when I am to encounter with so stern an adversary ; strengthen me with patience , bless me that I perish not ; bless the work of my Midwife ; let not the child yet unborn , the babe in my Womb , be punished for mine offences ; but give it growth , give it flourishing , and ●orm ; and whe● the time is come , that thou wilt call it out of this close house of ●lesh , where it now inhabiteth , to dwell in the open world , sanctifie thy creature , make it by Baptisme , a member of thy Church , a Lamb of thy Flock , and direct it in the wayes of godliness to its lives end , and all through Jesus Christ our Lord : in w●ose blessed Words I continue to Pray , Our Father . The Prayer of a Woman , in the Time of her Travel . O My Lord , and my God , my heavenly Father , my merciful Jesus , upon whom I depend in the midst of my Anguish , hoping in thy wonted mercies ; Bow down thine Ear , and harken to the cryes of a pained Woman ; unto thee O Lord do I cry , thou art my refuge , and my portion in the Land of the living ; Attend therefore unto my cry , for I am brought very low ; Consider mine affliction , and deliver me , for I do not forget thy Law ; all my desire is before thee , and my groaning is not hid from thee ; in thee I trust , who art the living God , who art the Saviour of all , especially of them that believe ; I love thee , O Lord , my strength , thou art my Rock and my fortress , my strength , in whom I trust , my buckler , the horn of my Salvation , and my high Tower ; O save me now in this heavy distress and deliver thy servant ; hear me , O Lord , in this day of trouble ; O God of Jacob de●end me ; Give an happy end to these my torments , that I may enjoy the fruit of my Womb , for which I suffer them ; O Lord in mercy if it may stand with thy eternal decree , preserve both my life and the life of my issue , arm me with patience to undergo these pangs , and in the end give me comfort in what thou shalt send me ; but if otherwise thou hast determined to end my life by these heavy torments , O my sweet and merciful Jesus , receive me into thy bosom that I may pass from misery to eternal happiness . Hear , O Lord , and have mercy upon me and mine , and grant my petitions , for the worthiness of that most merciful and blessed Son of a woman , thine only begotten Son Jesus Christ our Lord and only Saviour , in whose most holy name and words I pray , Our Father , &c. A Prayer of a Woman after her delivery . O Merciful God and heavenly Father , who hast now most especially made known unto me that thou art able to do more exceeding abundantly above all that we can ask or think ; make me thankfully to rejoyce in the works of thy love and thy tender mercy , thy favours are great and wonderful in sparing the life of my self and mine Infant , and freeing me from my pangs , and it from the Darkness of the silent Womb. Thine , O Lord , is thy power , by which I am delivered ; thine is the mercy , by which I am safely returned into my bed ; thine is the work of the frame and fashion of this my Babe ; thine therefore shall be likewise thy glory for ever and ever ; Grant blessed Father , that I may never forget thy goodness , but may express my thankfulness , in new obedience , Make me careful to perform what service I promised thee , in the extremity of mine Anguish : As thou hast given me the fruit of my body to the joy of my heart , so give me the fruit of Righteousness sown in Peace . Give me the Wisdom which is from above , that is full of good Works , without hypocrisy . Lord make me thy servant by grace , and make this child , thy child by adoption & mercy ; give me comfort in its life , for the sorrows which I endured at his birth● Give thy blessing on the meanes for the nourishment of this Child : Give it strength , that it may live to receive the seal of thy Mercy , in the Laver of Baptism ; and do thou be present with thy blessing , when the sign shall be administred . O let it live , if it be thy blessed Will , and grow up in wisdome , and in stature , and in grace , both with thee and with men ; that so I may magnifie thy Name , for making me an instrument to propagate the number of thine Elect. Take pity upon all that suffer afflictions , especially on those Women who are in Labour with Children : Give them comfort in the time of their miseries , ease from their Torments , joy in their desired Issue , and thankfulness for thy blessings ; Lord grant that both I and they , may sing praises to thy Name , for the greatness of our deliverance , and express our thanks , in our godly lives ; that when this painful life shall have end , we may sing triumphantly in Eternal Glory , through Jesus Christ our only Lord and Saviour ; in whose most blessed Name and words , I conclude my imperfect Prayers , saying , as he himself hath taught me , Our Father , &c. The Prayer of a Widdow . O God , in the knowledg of whom is the perfection of all joy , at whose right hand are pleasures for evermore , thou makest the comforts of this life momentany , that we may not overprize them , and yet hast made them requisite , that we may not undervalue them ; I a late sharer of this worlds happiness , but now a sad witness of its Vanity , do here address my self to thee , the only Crown of all my joys ; in whom there is no variableness , nor shadow of change : Lord thou didst give me what my unthankfulness hath taken from me ; but thou hast taken from me , what thy goodness hath promised to Supply ; Thou hast given , and thou hast taken , blessed be thy name for ever ; Thou then , O God , who art not less able to perform , then willing to promise , whose mercy is more ready to bestow , then my misery is to beg ; strengthen my faith , that I may believe thy promise ; encourage my hopes , that I may expect thy performance ; quicken my affections , that I may love the Promiser ; Be thou all in all unto me , that am nothing without thee ; Sweeten my misery , with the sence of thy mercy ; and lighten my darkness with the Sun of thy glory ; Seal in my heart the assurance of adoption , that I may with boldness , call thee my Father ; sanctifie my affections , with the Spirit of meekness , that my conversation may testify that I am thy Child ; wean my heart from worldly sorrow , lost I mourn like those that have no hope ; But thou my Bridegroom , and let our marriage-chamber be thy heart ; Own me as thy Bride , and purifie me ; with the odours of thy spirit prevent me , with thy blessings protect me , by thy grace preserver me for thy self , and prepare me for thy Kingdom ; be thou a Father to bless me , be thou a husband to comfort me ; in the midst of my want , be thou my plenty ; in the depth of my mourning , be thou my mirth ; Raise my glory from the dust , and then my dust shall shew forth thy praise ; Supply all my wants , for the sake of Jesus Christ , my blessed Lord ; in whose most holy words , I further pray , Our Father , &c. The Prayer of an Orphan . ALmighty God , and heavenly Father , who art a Lord of comfort , and a God of Consolation , look down upon a sinful and distressed Orphan , be●e●● of the joy and help of earthly Parents ; It was my own unworthiness ( of so loving parents ) that hath made thee , to take them away from mine eyes ; my disobedience to their commands , and my neglect of honouring them according to thy laws , hath provoked thee to anger , and to deprive me of them ; O Lord forgive me my manifold offences , and remember thy promises , which thou hast made unto the fatherless ; and that I may be capable of those thy promises , give me grace to become thy child by obedience ; thou , O Lord , art my Father , to whom belongeth honour ; thou art my Master , and requirest me to fear thee ; Lord make me fear to offend thee , who art a righteous Judg , and make me love , and honour thee , who art a gracious Father ; be with me in all the ways wherein I shall walk in this mortal life ; comfort me in my sorrows , support me in my miseries , provide for me in my wants ; and in all places , and at all times , be thou my Father , my Rock , and my strong salvation ; do thou defend the poor and fatherless , do justice to the afflicted and needy : Supply all my wants , and confer upon me all necessary blessings : O be reconciled unto me , in the blood of thy Son , that I may ●ere depend upon thy fatherly protection , and may hereafter be received into thy heavenly Kingdom , there to reign with thee , world without end , through Jesus Christ , my Lord and Saviour : in whose blessed name and words , I conclude my imperfect Prayers , saying , as he himself hath taught me , Our Father , &c. The Prayer of a Marriner . MOst glorious , and eternal God , whose power and wisdome is infinite , and whose dominion is without end ; thou canst order and dispose of thy poor creatures to thy own praise , and to their souls comfort ; Be pleased to look down from heaven , the habitation of thy dwelling place , and take notice of the broken requests of a poor worm , in thy presence , that is not worthy to take thy name into his lips : Lord I may well say , What is man that thou art mindful of him ? or the son of man , that thou shouldst visit him ? that thou shouldst compass him about with loving kindness as with a garment ? The divine Architecture of this goodly fabrick of heaven , and earth , raysed out of nothing , to this admirable perfection , is beyond the apprehension of poor sinful dust and ashes ; but to behold thy glorious works , upon the deep waters , is much more admirable ; these declare thy glorious power , O blessed Lord , vouchsafe thy presence , with a poor sinful creature , in this undertaking , that I may praise thee in the vast Ocean ; be a preserve from the danger of the Sea ; and prosper what is lawfully undertaken ; but especially , preserve me from the danger of sin : Oh let the gales of thy gracious spirit blow my soul at last , to its desired harbour . Oh thou that carriest the winds in thy fist , so take care of me , that the waves of the sea or of worldly desires may not swallow me up , and return me home in safety , that I may bless the land of the living , and in the congregation of thy people ; and all this and whatsoever else is needful I aske for the sake of Jesus Christ my Lord to whom with the holy Spirit of grace be glory and honour now and ever . Ame● . The Thanksgiving of a Mariner after a prosperous voyage . EVerlasting God , the powerful preserver of men , there are no bounds to be set to thy bounty ; for besides the great work of thy Creation , thy continued Preservations and wonderful works of Providence declare thee to be a God of mighty power , so also of wisdom , goodness , justice and truth ; oh never to be enough magnified is thy mercy for the continuance of thy favours , thou never ▪ leavest nor forsakest those that put their trust in thee . Oh holy Lord , what shall I render unto thee that so aboundest in love and mercy ; in the deep the Lord hath been seen and every morning thou preventest me with thy loving kindness , and though sin hath abounded , yet thy grace hath superabounded , Thou dost fulfil the desires of them that fear thee ; oh now as thou hast given me a new life , and delivered me from the dangers and terrors of the deep waters , so be graciously pleased to give me a thankful heart : let there be found in me hungring and thirsting after righteousness , that I may be brought home at last to that land of promised blessedness . Good Lord do this , and what else thou seest needful for thy Son Jesus Christ his sake our Lord , in whose most holy name and words I further pray , Our Father , &c. A Prayer to be used by all Christians . O Almighty everlasting God , and most gracious and dear loving Father , I beseech thee for Jesus Christ his sake , thy most dear and only Son , to have mercy , pitty , and compassion upon a most vile , wretched , and miserable sinner , whose innumerable off●nces both old and new are grievous and great , by which I have justly deserved thy grievous wrath and everlasting damnation . But now good Lord , I do only appeal to thy great mercy which far surmounteth all thy works , and thou hast promised in thy holy Word , yea , and sworn as truly as thou livest , that thou desirest not the death of a sinner , but rathe● that he should repent and live . O gracious Lord , I do confess that I am a great and grievous Sinner ; yet , O Lord let me not perish , nor suffer that everlasting death of my Soul , which I have so deeply deserved , but make me a vessel of thy great mercy , that I may live and praise thy name amongst thy chosen Children for ever . O let not my great sins separate me from the sight of thy holy Majesty , but let thy great power and mercy be magnified in me as it was in David , and Peter , and Mary Magdalen , and the Thief upon the cross . O Lord I put my whole trust and confidence in thee , who hast taken away the sins of the World , who camest not to condemn the World , but to save it , that none which truly believe in thee should perish , but should have everlasting life , who camest no● to call the righteous but sinners to repentance : O gracious God , give me true , hearty , earnest , and unseigned repentance , that I may from the very bottom of my heart continually lament my manifold sins and wickednesses , and so assist me with thy grace that I may never trespass against thy divine Majesty any more , but that I may gladly serve thee in true holiness and righteousness all the days of my life . Guide me O Lord by thy holy Spirit in all my ways , works , words , and thoughts ▪ that I may glori●y thy holy name , which livest and reignest for ever through Jesus Christ my blessed Lord and Saviour in whose name and words I further pray Our Father , &c. A Prayer of a sick person . FAithful Creator , and preserver of all men , look down I beseech thee upon thy poor servant , who is punisht and afflicted in body with the smart of my pain and sickness ; and who is also troubled with the fear of thy heavy displeasu●e for my many sins and iniquities , wherewith I have provoked thy holy Majesty in the time of my health , I confess that of very faithfulness and goodness to me , thou hast laid this scourge upon me to the end that by the stripes of my fle●h my spirit might be healed and saved in the day of the Lord Jesus . I valued not the benefit of health as I should have done , and therefore thou hast made me sensible of it , by the want of it ; in my prosperity I remembred not the afflictions of my brethren , and therefore thou hast afflicted me like unto them , I was in a kind of spiritual lethargy , till thou didst awake me with the str●●ke of thy hand ; and because I know that it is good for me to be thus disciplined by thee , I humble my self under thy mighty hand , & kiss this thy rod , which I trust through thy grace shall make my Soul appear fair & beautiful in thine eyes . Comfort O Lord , my fainting spirit , and strengthen my feeble knees , and support my weak hands and revive my deaded heart , and so powerfully assist me with the spirit of strength , that I may with confidence call upon thee , with patience endure this trial , with hope expect thy good pleasure , with wisdom make use of this thy Visitation and with thankfulness ever praise thy goodness and mercy for my safe recovery , if it may fland with thy will ; whereunto I submit and wholly resign now and for ever , through Jesus Christ my blessed Lord and Saviour , in whose most holy words I further pray , Our Father , A Thanksgiving after recovery . O Lord God of my health and salvation , who hast known my Soul in trouble , and didst make my bed in my painful and dangerous sickness , and hast now raised me out of it to stand before thee , I offer now unto thee a sacrifice of praise because I emplyed not the saculties of my Soul , and members of my body as I should have done , thou didst bereave me of the strength , and vigour , and use of them for a season , but now because thy compassion fails not , thou hast returned them to me again , wherefore I consecrate and devote them perpetually to thy s●rvice , and as I am in the state of my body , so by the power of thy renewing grace I will become in the estate of my Soul a new man. My broken heart which thou hast healed shall now entirely love thee , my feeble knees and weak bones which thou hast settled shall night and day bow to thee , my weak hands which t●ou hast strengthned shall continually be lifted up unto thee . I confess unto thee , O Lord , that in my health I often read and heard that worldly delights and comforts were vain , and much like flags and bulrushes , which men in danger of drowning c●tch to bear them up , but they sink do●●● under water with them , yet did I not learn till I suffered , till thy rod had imprinted it even in my flesh . Now O Lord I beseech thee to knit my heart unto thee , that I may fear thy name , create in me a new heart , & renew a right spirit within me . I asked life of thee & thou gavest it me , I now desire and crave thy Salvation , O my God withhold it not ; make me to repent of my sins ( the cause of my sickness ) and to depend upon thee , the giver of all good things , and make me in the time of prosperity to think of adversity , in health to think of sickness , in sickness to think of death , and at all times so to think of judgment , that whither I wake or sleep , eat or drink , or whatsoever I do else , I may ever have this voice sounding in mine ears , Arise ye dead and come to judgment . Give me grace , O Lord , to make this use of mine affliction past , and to cleave and stick fast unto thee in all holiness for the time to come , through my Lord and Saviour Jesus Christ , in whose name and words I further pray , Our Father , &c. The Prayer of the Sick now ready to depart this World. ETernal and Omnipotent , infinite incomprehensible God , Lord of my life , and determiner of my days ; my body now is returning into dust , and my soul returning to thee , that gavest it ; O Lord , most holy , O most mighty , draw near unto me , who make hast to come unto thee ; give me a clearer sight of thee , by how much the nearer I am out of the dark prison of my body ; Give me also a quicker tast of the powers of the life to come , that I may the more comfortably pass over these last troubles of this present life ; O Father of mercy , and God of all consolation , let not the guilt of my s●●s , or horror of thy judgments , or Satans suggestions , or the fear of death , or terrors of hell , drive me to desperation ; I confess , that for my unmindfulness of thee , and ungratefulness to thee , all my life , I deserve that thou shouldest utterly abandon and forsake me now at my death ; but thy thoughts , are not like our thoughts ; nor thy affections like ours ; Dear Father , shew thy strength in my greatest weakness , confirm thy mercy to me , in my greatest need , apply thy comforts to me , in this my last extremity ; asswage the pains of my body , with spiritual Comforts ; and diminish the fear of death , by the assured hope of a better life ; O let me , that am now returning to dust , and ashes , speak but this once , to my Lord and Maker ; with ill my heart , soul and strength , I beseech thee , by all that my Saviour Jesus Christ hath done , and Suffered for me , I entreat thee , to speak peace unto my soul at its departing ; and say unto it , I am thy● Salvation . Make my election sure , by my true repentance , fervent charity , assured confidence , constant patience , and comfortable , perseverance to the end , and in the end , Amen . At the Hour of death . WElcome blessed hour , the period of my pilgrimage , the term of my bondage , the end of my cares , the close of my sighs , the bound of my tarvels , the goal of my race , and the heaven of my hopes , I have fought a long fight in much weakness ; I have finished my course , though in great faintness ; and the crown of my joy is , that through the strength of thy grace , I have kept the true faith , and now I dye in it ; I willingly resign my flesh , I despise the world , and I defie the Devil , who hath no part nor share in me ; And now , what is my hope ? my hope , Lord Jesus , is even in thee , for I know that thou my Redeemer livest , and thou wilt immediately receive my soul , and rayse up my body at the last day , and I shall see thee in my flesh , with these eyes , and no other ; my heart ●ainteth , my strength faileth , my tongue faltereth ; Lord let thy spirit of comfort help mine ins●●mities , and make Supplication for me , with sighs and groans that cannot be uttered ; I submit my self wholly to thy will , I commit my soul to thee , as my faithful Redeemer , who hast bought it with thy most precious bloud ; I profess to all the world I know no name under heaven , by which I may be saved , but thine , my Jesus , my Saviour ; I renounce all confidence in any merits save thine ; I thankfully acknowledg all thy blessings ; I unfainedly bewail all my sins , I steadfastly believe all thy promises ; I heartily forgive all mine enemies , I willingly leave all my friends ; I utterly loath all earthly comforts ; I entirely long for thy coming ; Come Lord Jesus , come quickly ; Lord Jesus receive my spirit . SACRED POEMS UPON SELECT SUBJECTS : WITH Divine Meditations OF THE Vanity of Mans Life , and the World. And also of the Four Last Things Death , Judgment , Heaven , and Hell. With Graces . Speaking to your selves in Psalms , and Hymns , and Spiritual Songs , singing and making melody with your Heart to the Lord , Eph. 5. 19. The Souls Breathing after Her Heavenly Country . 1. JErusalem , my happy home , O that I were in thee , Oh would my Woes were at an end , thy joys that I might see . 2. Oh happy harbour of the Saints , Oh sweet and pleasant Soil , In thee no sorrows may be seen , No Cross , no Grief , no Toil. 3. In thee no sickness ever is ; No Hurt , no Ach , no Sore , There is no Death , nor ugly Devil , but life for evermore . 4. No damp , no mist is found in thee , No Cloud , nor darksome Night . There every Star shines like the Sun , There God himself gives Light , 5. Thy Houses are of Ivory , Thy windows Christal clear ; Thy Tiles are maide of beaten Gold : Oh would that I were there ! 6. Thy Turrets , and thy Pinacles , With Carbuncles do shine ; Thy very streets are pav'd with Gold Exceeding pure , and Fine . 7. Within thy Gates can nothing Come , Which is not passing Clean : No Spiders Web , no Dust , no Dirt , No Filth may there be Seen . 8. Thy Saints are Crown 's with Glory great , They see God face to face ; They still Triumph , they still Rejoyce , Most happy is their case . 9. We that live here in Banishment , continually do Moan We sigh , we Sob , we Weep , we Wail , continually we Groan . 10. But there they in such pleasure Live , and such delight alway , That unto them a thousand Years doth seem but Yesterday . 11. Thy Vineyards , and thy Orchards , are Most beautiful and Fair , Full furnished with Trees about , Exceeding Rich , and Rare , 12. Thy Gardens , and thy gallant Walks , Continually are Green ; There grows such sweet and pleasant Fruit , As no where else is Seen . 13. There 's Nectar and Ambrosia , There 's Musk and Civet Sweet , There 's many fine and dainty Drugs lie trodden under Feet . 14. There 's Cinamon , and Sugar too ; There Myrrh and Balm abound . What tongue can tell , or heart conceive , The joys that there are found ▪ 15. Quite through the streets , with silver streams The flood of Life doth flow , Upon whose Banks on every side , The Trees of Life do grow . 16. The trees do evermore bear Fruit , And evermore do spring , There evermore do Angels sit , And evermore do sing . 17. There David stands with Harp in hand , As Master or'e a Quire ; Ten thousand times , that man is Blest , that doth this Musick hear . 18. Gods praises there are always sung , with Harmony most sweet : Old Zachary , and Simeon , Have not their songs to seek . 19. Their Magdalen hath left her moan , and cheerfully doth sing , With blessed Saints , whose Harmony In every street doth Ring . 20. O Heavenly frame , Jerusalem , At length I hope to see , Thy glorious Throne , and in the same , For evermore to be . 21. O Heavnely City , fair , and bright , when shall I come to thee , When shall my sorrows have an end , Thy Joys that I may see . Upon the Passion . 1. THus died the Prince of Life ; He That could not die , even dyed for me : My thoughtful heart , Lord shall arise , And ponder these deep Mysteries . 2. What means his Death , that knew no sin ? Or what my life , who live therein ? Mine was the debt , and Death my due , Though thou wast pleas'd thy Son to sue . 3. Thou Lord , wast pleased on him to lay The debt , and He the price to pay : Thy Gospel-feasts , though sweet to me Are the Emblems of His Agony . 4. And Oh! how great his Sufferings were , Who the Wrath of God & man did bear ; The Father then forsakes the Son , And creatures against their maker run . 5. Judas betrays , Disciples flee , — Whilst Jews and Romans Crucifie : Hereat the Sun furls up his light , And clothes the Earth in sable Night . 6. The joyless Stars even seemed to say , Israel had quenched the Lamp of day ; The stubborn Mountains they lament , The Rocks they are asunder Rent . 7. The Graves their sealed doors unclose ; — The dead awakened , also Rose ; The amazed Centurion , mourning crys , — Oh! 't is the Son of God that Dyes . 8. Thus these all labour to confess — Thy Deity , thy Righteousness . Enough Dear Lord ! these offer me Supports , for the utmost faith in thee . The Souls Farwell . 1. FArwel poor world ! I must be gone ; Thou art no home , no rest for me ; I 'le take my staff , and travel on , Till I a better world may see . 2. Why art thou loath my heart ? O why Do'st thou recoil within my Breast ? Greive not but say Farwel , and fly Unto the Ark , my Dove ! there 's Rest. 3. I come , my Lord , a Pilgrims pace , Weary and weak I slowly move , Longing , but can't yet teach the place , The gladsome place of rest above . 4. I come my Lord ! the floods here rise , These troubled Seas foam nought but mire ; My Dove back to my bosom flys ; Farwel poor world ! Heaven 's my desire . 5. Stay , stay , said Earth , whether fond one ? Here 's a fair World , what wouldst thou have , Fair World , Oh no! thy beauties gone , An heavenly Canaan , Lord , I crave . 6. Thus th' ancient Travellers ; thus they Weary of earth , sigh'd after thee ; They are gon before , I may not stay , Till I both thee and them may see . 7. Put on my Soul ! put on with speed . Though th' way be long , the end is sweet . Once more , poor world ! Farwel indeed , In leaving thee , my Lord I meet . Of Mans Life , by the Right Honourable the Lord B. 1. THe World 's a Bubble , and the life of Man , Less then a Span ; In his Conception , wretched from the Womb , So to the Tomb. Curst in the Cradle , and brought up to Years , With cares and fears . Who then to frail Mortality shall trust ; But Limns the Water , or but Writes in dust . 2. Yet since with sorrow here we live opprest , What life is best ? Courts are but only Superficial Schools To dandle ●ools , The Rural parts are turn'd into a den ; of savage men . And where 's a City from all vice so free , But may be termed the worst of all the three ? 3. Domestick cares afflict the husbands bed Or pains his head . Those that live single , take it for a Curse , Or do things worse . Some would have children , those that have them moan , Or wish them gon . What is it then to have , or Have no Wife ; But a single thraldome , or a double strife , Our affections still at home to please , Is a disease ; To cross the Sea to any forreign soil , Perils and Toyl ; Warrs with their noyse affright us ; when they cease , W' are worse in peace . What then remains ? but that we still should cry , Not to be born , or being born to die . All Vanity but Virtue . SWeet day , so cool , so calm , so bright , The Bridle of the Earth and Sky . Sweet dews shall weep thy fall to Night , For thou must Die ! Sweet Rose , whose hew , angry and Brave , Bids the rash Gazer wipe his Eye , Thy root is ever in its Grave , And thou must Die. Sweet Spring , full of sweet Days , and Roses , A Box where sweets compacted lye ; My Musick shews you have your Closes , And all must Die. Only a sweet and virtuous Soul , Like seasoned Timber never gives , And when the whole World turns to Coal Then chiefly Lives . The Vanity of mans Life . WHat are poor men , but quickned lumps of earth , A feast for worms , a bubble full of breath , A looking-glass for grief , a flash , a minute , A painted tomb with putrefaction in it . A map of death , a burthen of a Song , A winters dust , a worm of five foot long , Begot in sin , in darkness nourisht , born In sorrow , naked , shiftless , and forlorn ; His first voice ( heard ) is crying for relief , Alas he comes into a world of grief . His first age is sinful , & his youth is vain , His life 's a punishment , his death 's a pain . His life 's an hour of joy , a world of sorrow , His death 's a winters night that finds no morrow . Mans life 's an hour-glass , which being run Concludes that hour of joy , and so is done . 2. How poor a thing is man ? how vains his mind ? How strange , how base , and wavering like the wind ? How uncouth are his ways , how full of danger ? How to himself is he himself a stranger ? His hearts corrupt , and all his thoughts are vain ; His actions sinful & his words prophane ; His wills deprav'd , his senses are beguiled , His reasons dark , his members are defiled , His hasty feet are swift , and prone to ill , His guilty hands are ever bent to kill . His tongues a spunge of venom ; or of worse His practice is to swear , his skill to curse . His eyes are fire-balls of lustful fire , And outward helps to inward foul desire , His body is a well-erected station , But full of folly , & corrupted passion . 3. How slight a thing is man , how frail & bri●le How seeming great is he , how truly little . Within the bosom of his holiest works , Some hidden embers of old Adam lurks . Which oftentimes in men of purest ways Burst out in flame , and for a season blaze . Lord teach our hearts , and give our souls directions , Subdue our passions , curb our stout affections . And in thy mercy grant this boon to me , That I may die to sin , and live to thee . 4. Our life on earth is a like a thred of flax , That all may touch ; and being toucht , it cracks . Death is a Kalender compos'd by fate , Concerning all men , never out of date : His days Dominical are writ in blood ; She shews more bad days , then she sheweth good She tells when days , and months , and terms expire , Mesuring the lives of mortals by her squire Death is a Pursuvant with Eagles wings , That knocks at poor mens doors , and gates of Kings . Worldling beware betimes , death sculks behind thee , And as she leaves thee , so will Judgment find thee . A Farewel to the World by the Honourable Sir H. W. FArewel ye gilded follies ; pleasing troubles , Farewel ye honoured rags , ye glorious bubbles . Fames but a hollow Eccho , gold pure clay , Honour the darling but of one short day , Beauty , the eyes idol , but a damask'd skin , State but a golden prison to live in , And torture free-born minds ; imbroydered trains , Meerly but pagents for proud swelingveins And blood ally'd to greatness is alone ; Inherited not purchas'd , not our own . Fame , honour , beauty , state , train , blood and birth , Are but the fading blossoms of the earth . 2. I would be great , but that the Sun doth stil Level his rays against the rising hill ; I would be high , but see the proudest oak , Most subject to the rending thunderstroke I would be rich , but see men too unkind , Dig in the bowels of the richest mine ; I would be wise , but that I often see The fox suspected , whilst the ass goes free , I would be fair , but see the fair & proud , Like the bright Sun oft setting in a cloud . I would be poor , but see the humble grass Still trampled on by each unworthy Ass , Rich hated , wise suspected , scorn'd if poor , Great fear'd , fair tempted , high still envyed more . I have wisht all , but now I wish for neither Great , high , rich , wise , nor fair , poor , I le be rather ▪ 3. Would the world now adopt me for her heir , Would beauties Queen entitle me the fair , Fame speak me fortunes minion , could Ivy Angels with India , with a speaking eye Command bare heads , bow'd knees , strike Justice dumb , As well as blind & lame , or give a tongue To stones by epitaphs , be call'd great master , In the loose rimes of every Poetaster . Could I be more than any man that lives , Great , fair , rich , wise , in all superlatives ; Yet I more freely would these gifts resign Than ever fortune would have made them mine . And hold one minute of this holy leasure , Beyond the riches of this empty pleasure . 4. Welcome pure thoughts , welcome ye silent groves , These guests , these courts my Soul most dearly loves . Now the wing'd people of the sky shall sing My cheerful anthems to the glad somspring A pray'r book now shall be my looking-glass , In which I will adore sweet vertues face , Here dwell no hateful looks , no palace cares , No broken vows dwell here , nor pale-fac'd fears . Then here I le sit & sigh my hot-loves folly And learn to affect an holy melancholly . And if contentment be a stranger then , I le nere look for it but in Heaven agen . Conclusion . BIrth is a brag , Glory a blaze , Honours earth 's pomp , riches a gaze . Fame is but a wind , Beauty a flower . Pleasure a dance , the World a bower In Heaven with thee , Lord let me be : On earth , my Heaven 's alone in thee . Quatuor Novissima : OR , Meditations on the four Last Things ; Death , Judgment , Heaven , and Hell. Death . CAn he be fair that withers at a blast , Or he be strong that airy breath can cast ? Can he be wise , that knows not how to live Or he be rich ; that nothing hath to give ? Can he be young that 's feeble , weak , & wan So fair , strong , wise , so rich , so young is man So fair is man , that death , a parting blast , Blast his fair flower , & makes him earth at last , So strong is man , that with a gaspingbreath He totters and bequeaths his strength to death . So wise is man that if with death he strive His wisdom cannot teach him how to live : So rich is man , that , all his debts being payd His wealths the winding sheet wherein he layd : So young is man , that broke with care and sorrow , He 's old enough to day to die to morrow . Why brag'st thou then , thou worm of five foot long , Tho' art neither fair nor strong ; Nor wise nor rich nor young . Judgment . The trumpet shall blow , the dead awak'd shall rise , And to the clouds shall turn their wondring eyes , The Heavens shall ope , the Bridegroom forth shall come , To Judge the World , and give the World her doom . Joy to the Just , to others endless smart , To those the voice bids come , to these depart . Death Iudgment Heaven Hell Depart from life , yet dying live for ever ; For ever dying be , and yet dye never . Depart like dogs , with Devils take your lot , Depart like Devils , for I know you not . Like doggs , like Devils , go , go , howl and bark , Depart in darkness , for your deeds were dark Let roaring be your musick , and your food , Be flesh of vipers , & your drink their blood Let fiends afflict you with reproach & shame , Depart , depart into eternal flame . If Hell the portion then of sinners be , Lord give me hell on earth : Lord give me Heaven with thee . Heaven . When I consider New Jerusalem . Wherein 's reserv'd my Crown , my diadem , O what a Heaven of bliss my Soul enjoyes , On sudden rapt into that Heaven of Joyes , Where troops of Powers , Vertues , Cherubins , Angels , Archangels , Saints and Seraphins , Are chaunting praises to their heavenly King , Where Hallelujahs they for ever sing . Where ioyes are full and pure , not mixt with mourning ; All endless , & from which is no returning . No theft no cruel murther harbours there No hoary-headed care , no sudden fear , No pinching want , no griping fast , oppression , Nor Death , the stipend of our first transgression ; But dearest friendship , love & lasting pleasure , Still there abides without stint or measure Fulness of riches , comfort sempiternal , Excess without surfeting , & life eternall . Hell. Let Poets please to torture Tantalus , Let griping Vultures gnaw Prometheus , And let poor Ixi● , turn his endless wheel , Let Nerve●s to●ment with whips of steel : They far come short t' express the pains of those , That rage in hell , enwrapt in endless woes , Where time no end , and Plagues find no exemption , Where cries admit no help , nor place Redemption . Where fire lacks no flame , the flame no heat , To make their torments sharp , & plagues compleat , Where wretched Souls to tortures bound shall be . Serving a world of years , and not be free . Where nothings heard but yells , and suddain cries ; Where fire never slacks , nor worm ere dies But where this Hell is placed , my muse stop there Lord shew me what it is , but never where . Of Death and Judgment , Heaven & Hell , Who oft doth think , must needs die well . Short Graces and Thanksgivings before and after Meat . Before Meat . SAnctify O Lord unto us the use of these thy creatures of which by our sins , we have made our selves , and grant that the end of our eating and drinking may be to be better enabled to serve thee in our several places , through Jesus Christ our Lord ▪ Amen . After Meat . ETernal thanks and praise be ascribed unto thee , O blessed Lord , which hast opened thy hand at this time , and made us partakers of thy benefits , Lord let us never cease to offer unto thee the Sacrafice of praise and thanksgiving , through Jesus Christ our Lord. Amen . Before Meat . HUmble our souls before thee , O Lord , and cause us to see the Smalness of out desert , even in respect of the least of thy mercies , and bless these thy creatures to us at this time to the rejoycing of the soul of thy Servants through Jesus Christ. Amen . After Meat . We give thee most hearty thanks , O Lord , for thy bountiful Liberality to us at this time , grant we may serve thee better in the enjoyment of these favours , Amen . Before Meat . LOrd lift up our hearts to look unto thee for a blessing upon our meats , that we may comfortably use thy creatures , as pledges of thy favour , through Jesus Christ. Amen . After Meat . LOrd accept our thanks for the mercy we have enjoyed in receiving these thy creatures for our bodily relief , and let us also labour for the meat that perisheth not , for the sake of our Saviour Jesus Christ. Amen . Before Meat . O Lord bless us , and bless these thy good creatures to the nourishment of our bodies , and grant that whether we eat or drink , or whatever we do , we may do all to the praise and glory of God , through Jesus Christ our Lord. Amen . After Meat . AS thou hast filled our bodies O Lord with thy good creatures , far above our desert , so be pleased to endue our souls with all Spiritual blessings in heavenly things , through Jesus Christ our Lord , Amen . FINIS . 
A45226	----	The devovt soul, or, Rules of heavenly devotion : also, The free prisoner, or, The comfort of restraint by Jos. H. B.N. Hall, Joseph, 1574-1656. 1650 Approx. 134 KB of XML-encoded text transcribed from 96 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45226 Wing H380 ESTC R9783 12423531 ocm 12423531 61794 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45226) Transcribed from: (Early English Books Online ; image set 61794) Images scanned from microfilm: (Early English books, 1641-1700 ; 667:7) The devovt soul, or, Rules of heavenly devotion : also, The free prisoner, or, The comfort of restraint by Jos. H. B.N. Hall, Joseph, 1574-1656. [6], 182, [2] p. Printed by W.H., and are to be sold by George Latham, Junior ..., London : 1650. "Severall tractates written by Dr. Hall B. of Norwich, in and since his imprisonment and retiring": p. [1]-[2] at end. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2005-11 TCP Assigned for keying and markup 2005-12 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE DEVOVT SOUL , OR , Rules of heavenly DEVOTION . ALSO , THE FREE PRISONER , OR , The Comfort of RESTRAINT . By Jos. H. B. N. London , Printed by W. H. and are to be sold by George Latham , Junior , at the Bishops-head in St. Pauls Church-yard . M. DC . L. TO All Christian Readers , Grace and Peace , THat in a time when we heare no noise but of Drums and Trumpets , and talk of nothing but armes , and sieges , & battels , I should write of Devotion , may seem to some of you strange & unseasonable ; to me , contrarily , it seems most fit and opportune ; For when can it be more proper to direct our adress to the throne of grace , than when we are in the very jawes of Death ? or when should we goe to seek the face of our God , rather , than in the needfull time of trouble ? Blessed be my God , who in the midst of these wofull tumults , hath vouchsafed to give me these calm , & holy thoughts ; which I justly suppose , he meant not to suggest , that they should be smothered in the breast wherein they were conceived , but with a purpose to have the benefit communicated unto many . Who is there that needs not vehement excitations , and helps to Devotion ? and when more than now ? In a tempest the Mariners themselves doe not only cry everyman to his God , but awaken Jonah , that is fast asleep under the hatches , and chide him to his prayers . Surely , had we not bin failing in our devotions , we could not have been thus universally miserable ; That duty , the neglect whereof is guilty of our calamity , must in the effectuall performance of it , be the meanes of our recovery . Be but devout , and we cannot miscarry under judgements ; Wee is mee , the teares of penitence , were more fit to quench the publique flame , than bloud . How soone would it clear up above head , if wee were but holily affected within ? Could wee send our zealous Ambassadours up to heaven , we could not fail of an happy peace . I direct the way ; God bring us to the end ; For my owne particular practice ; God is witnesse to my soule , that ( as one , the sense of whose private affliction is swallowed up of the publique ) I cease not daily to ●ly the Father of mercies with my fervent prayers , that hee would , at last , be pleased , after so many streames of bloud , to passe an Act of Pacification in heaven : And what good heart can do otherwise ? Brethren , all ye that love God , and his Church , and his Truth , and his Anointed , and your Countrey , & your selves , and yours , joyn your forces with mine , and let us by an holy violence make way to the gates of Heaven with our petition , for mercy and peace ; and not suffer our selves to be beaten off from the threshold of Grace , till wee be answered with a condescent . He , whose goodness is wont to prevent our desires , will not give denyals to our importunities . Pray , and farewell . NORWICH . March 20. 1643. THE DEVOUT SOVLE . SECT . I. DEvotion is the life of Religion , the very soule of Piety , the highest imploiment of grace ; and no other than the prepossession of heaven by the Saints of God here upon earth ; every improvement whereof is of more advantage and value to the Christian soul , than all the profit & contentments which this world can afford it . There is a kind of Art of Devotion ( if we can attain unto it ) whereby the practice thereof may bee much advanced : We have known indeed some holy soules , which out of the generall precepts of piety , and their own happy experiments of Gods mercy , have , through the grace of God , grown to a great measure of perfection this way ; which yet might have been much expedited , and compleated , by those helps , which the greater illumination and experience of others might have afforded them : Like as we see it in other faculties ; there are those , who out of a naturall dexterity , and their own frequent practice , have got into a safe posture of defence , and have handled their weapon with commendable skill , whom yet the Fence-schoole might have raised to an higher pitch of cunning : As nature is perfited , so grace is not a little furthered by Art ; since it pleaseth the wisedome of God , to work ordinarily upon the soul , not by the immediate power of miracle , but in such methods , and by such means , as may most conduce to his blessed ends . It is true , that all our good motions come from the Spirit of God ; neither is it lesse true , that all the good counsails of others proceed from the same Spirit ; & that good Spirit cannot be crosse to itself ; he therefore that infuses good thoughts into us , suggests also such directions , as may render us apt both to receive and improve them : If God be bounteous , we may not be idle , and neglective of our spirituall aids . SECT . II. IF you tell me ( by way of instance in a particular act of Devotion ) that there is a gift of prayer , and that the Spirit of God is not tied to rules ; I yeeld both these ; but withall , I must say there are also helps of prayer , and that we must not expect immediate inspirations : I find the world much mistaken in both ; They thinke that man hath the gift of prayer , that can utter the thoughts of his heart roundly unto God , that can expresse himself smoothly in the phrase of the holy Ghost , and presse God with most proper words , & passionate vehemence : And surely this is a commendable faculty whersoever it is : but this is not the gift of prayer ; you may call it , if you will , the gift of Elocution . Doe wee say that man hath the gift of pleading , that can talk eloquently at the Barre , that can in good termes loud and earnestly importune the Judge for his Client ; and not rather hee that brings the strongest reason , and quotes his books , and precedents with most truth , and clearest evidence , so as may convince the Jury , and perswade the Judge ? Do wee say hee hath the gift of Preaching , that can deliver himself in a flowing manner of speech , to his hearers , that can cite Scriptures , or Fathers , that can please his auditory with the flowers of Rhetorick ; or rather , he , that can divide the Word aright , interpret it soundly , apply it judiciously , put it home to the Conscience , speaking in the evidence of the Spirit , powerfully convincing the gainsayers , comforting the dejected , and drawing every soule nearer to heaven ? The like must we say for prayer ; the gift whereof hee may be truely said to have , not that hath the most rennible tongue , ( for prayer is not so much a matter of the lips , as of the heart ) but he , that hath the most illuminated apprehension of the God to whom he speakes , the deepest sense of his own wants , the most eager longings after grace , the ferventest desires of supplies from heaven ; and in a word , whose heart sends up the strongest groanes and cries to the Father of mercies . Neither may we look for Enthusiasmes , & immediate inspirations ; putting our selves upon Gods Spirit , in the solemn exercises of our invocation , without heed , or meditation ; the dangerous inconvenience wherof hath been too often found in the rash , and unwarrantable expressions that have fallen from the mouths of unwary suppliants ; but we must addresse our selves with due preparation , to that holy worke ; we must digest our sutes ; & fore-order our supplications to the Almighty ; so that there may be excellent and necessary use of meet rules of our Devotion . He , whose Spirit helps us to pray , and whose lips taughts us how to pray , is an all-sufficient example for us : all the skill of men , and Angels , cannot afford a more exquisite modell of supplicatory Devotion , than that blessed Saviour of ours gave us in the mount ; led in by a divine , and heart-raising preface , carried out with a a strong and heavenly enforcement ; wherein an awfull compellation makes way for petition ; and petition makes way for thanksgiving ; the petitions marshalled in a most exact order , for spirituall blessings , which have an immediate concernment of God , in the first place ; then for temporall favours , which concern our selves , in the second ; so punctuall a method had notbeen observed by him that heareth prayers , if it had been all one to him , to have had our Devotions confused , and tumultuary . SECT . III. THere is commonly much mistaking of Devotion , as if it were nothing but an act of vocall prayer , expiring with that holy breath , and revived with the next taske of our invocation ; which is usually measured of many , by frequence , length , smoothnesse of expression , lowdnes , vehemence ; Whereas , indeed it is rather an habituall disposition of an holy soul , sweetly conversing with God , in all the forms of an heavenly ( yet awfull ) familiarity ; and a constant entertainment of our selves here below with the God of spirits , in our sanctified thoughts , and affections ; One of the noble exercises whereof , is our accesse to the throne of grace in our prayers ; whereto may be added , the ordering of our holy attendance upon the blessed word & sacraments of the Almighty : Nothing hinders therefore , but that a stammering suppliant may reach to a more eminent devotion , than hee that can deliver himself in the most fluent and patheticall formes of Elocution ; and that our silence may bee more devout than our noise . We shall not need to send you to the Cels or Cloysters for this skill ; although it will hardly be believed , how far some of their Contemplative men have gone in the Theory hereof ; Perhaps , like as Chymists give rules for the attaining of that Elixir , which they never found ; for sure they must needs fail of that perfection they pretend ; who erre commonly in the object of it , alwayes in the ground of it , which is faith ; stripped , by their opinion , of the comfortablest use of it , certainty of application . SECT . IV. AS there may be many resemblances betwixt Light and Devotion , so this one especially ; that as there is a light universally diffused through the aire , and there is a particular recollection of light into the body of the Sun and Stars ; so it is in Devotion ; There is a generall kind of Devotion that goes through the renewed heart and life of a Christian , which wee may terme Habitual , and Virtual ; and there is a speciall , and fixed exercise of Devotion , which we name Actuall . The soule that is rightly affected to God , is never void of an holy Devotion ; where ever it is , what ever it doth , it is still lifted up to God , and fastned upon him , and converses with him ; ever serving the Lord in feare , and rejoycing in him with trembling . For the effectuall performance whereof , it is requisite first , that the heart bee setled in a right apprehension of our God ; without which , our Devotion is not thanklesse onely , but sinfull : With much labour therefore , & agitation of a mind illuminated from above , we must find our selves wrought to an high , awfull , adorative , and constant conceit of that incomprehensible Majesty , in whom wee live , and move , and are ; One God , in three most glorious Persons , infinite in wisdome , in power , in justice , in mercy , in providence , in all that he is , in all that he hath , in all that he doth ; dwelling in light inaccessible , attended with thousand thousands of Angels ; whom yet we neither can know , ( neither would it availe us if we could ) but in the face of the eternall Son of his Love , our blessed Mediatour God and Man ; who sits at the right hand of Majesty in the highest heavens ; from the sight of whose glorious humanity , we comfortably rise to the contemplation of that infinite Deity , whereto it is inseparably united ; in and by him , ( made ours by a lively Faith ) finding our persons , and obedience accepted , expecting our ful redemption , and blessednesse . Here , here must our hearts be unremoveably fixed ; In his light must we see light : no cloudy occurrences of this world , no busie imployments , no painfull sufferings must hinder us from thus seeing him that is invisible . SECT . V. NEither doth the devout heart see his Grd aloof off , as dwelling above , in the circle of heaven , but beholds that infinite Spirit really present with him ; The Lord is upon thy right hand , saith the Psalmist . Our bodily eye doth not more certainly see our owne flesh , than the spirituall eye sees God , close by us ; Yea in us ; A mans own soule is not so intimate to himselfe , as God is to his soule ; neither do we move by him only , but in him : What a sweet conversation therefore , hath the holy soul with his God ? What heavenly conferences have they two , which the world is not privy to ; whiles God entertains the soul with the divine motions of his Spirit , the soul entertaines God with gracious compliances ? Is the heart heavy with the grievous pressures of affliction ? the soule goes in to his God , and pours out it selfe before him in earnest bemoanings , and supplications ; the God of mercy answers the soule again , with seasonable refreshings of comfort : Is the heart secretly wounded and bleeding with the conscience of some sinne ? it speedily betakes it selfe to the great Physician of the soul , who forthwith applyes the balm of Gilead for an unfailing and present cure : Is the heart distracted with doubts ? the soule retires to that inward Oracle of God for counsail , he returnes to the soule an happy settlement of just resolution : Is the heart deeply affected with the sense of some speciall favour from his God ? the soul breaks forth into the passionate voice of praise & thanksgiving ; God returns the pleasing testimony of a cheerful acceptation : Oh blessed soul , that hath a God to go unto upon all occasions ; Oh infinite mercy of a God , that vouchsafes to stoop to such intirents with dust & ashes . It was a gracious speech of a worthy Divine upon his death-bed , now breathing towards heaven , That he should change his place not his company : His conversation was now before hand with his God , and his holy Angels ; the only difference was , that he was now going to a more free and full fruition of the Lord of life , in that region of glory above , whom he had truly ( though with weaknes and imperfection ) injoyed in this vale of tears . SECT . VI. NOw , that these mutuall respects may be sure not to coole with intermission , the devout heart takes all occasions both to thinke of God , and to speak to him . There is nothing that hee sees , which doth not bring God to his thoughts . Indeed , there is no creature , werein there are not manifest footsteps of omnipotence ; Yea , which hath not a tongue to tell us of it's Maker . The heaven declare the glory of God , and the firmament sheweth his handy-worke ; one day telleth another , and one night certifieth another : Yea , O Lord , how manifold are thy works ! in wisdome hast thou made them all : The earth is full of thy riches , so is the great and wide sea , where are things creeping innumerable , both small and great beasts : Every herb , flower , spire of grasse , every twig and leaf ; every worm and fly ; every scale and feather ; every billow and meteor , speaks the power and wisdom of their infinite Creator ; Solomon sends the sluggard to the Ant ; Esay sends the Jews to the Ox and the Asse ; Our Saviour sends his Disciples to the Ravens , & to the Lillies of the field ; There is no creature of whom we may not learn something ; we shall have spent our time ill in this great schoole of the world , if in such store of Lessons , we be non-proficients in Devotion . Vaine Idolaters make to themselves Images of God , whereby they sinfully represent him to their thoughts and adoration ; could they have the wit and grace to see it , God hath taken order to spare them this labor , in that he hath stamped in every creature such impressions of his infinite power , wisdome , goodnes , as may give us just occasion to worship and praise him with a safe and holy advantage to our soules : For the invisible things of God , from the creation of the world , are clearly seen , being understood by the things that are made , even his eternall power and Godhead . And indeed , wherefore serve all the volumes of Naturall History , but to be so many Commentaries upon the severall creatures , wherein we may read God ; and even those men who have not the skill , or leisure to peruse them , may yet out of their own thoughts , and observation , raise from the sight of all the works of God sufficient matter to glorifie him . Who can be so stupid as not to take notice of the industry of the Bee , the providence of the Ant , the cunning of the Spider , the reviving of the Flye , the worms endeavour of revenge , the subtilty of the Foxe , the sagacity of the Hedge-hog , the innocence and profitablenesse of the Sheep , the laboriousnesse of the Oxe , the obsequiousness of the Dog , the timorous shifts of the Hare , the nimblenesse of the Dear , the generosity of the Lion , the courage of the Horse , the fiercenesse of the Tiger , the chearful musick of Birds , the harmlesnesse of the Dove , the true love of the Turtle , the Cocks observation of time , the Swallows architecture , shortly , ( for it were easie here to be endlesse ) of the severall qualities , and dispositions of every of those our fellow-creatures , with whom we converse on the face of the earth ; and who that takes notice of them , cannot fetch from every act , and motion of theirs , some monition of duty , and occasion of devout thoughts ? Surely , I fear many of us Christians , may justly accuse our selves as too neglective of our duty this way ; that having thus long spent our time in this great Academy of the world , we have not , by so many silent documents , learned to ascribe more glory to our Creator ; I doubt those creatures if they could exchange their brutality with our reason , being now so docible as to learn of us so far as their sense can reach , would approve themselves better Scholars to us , than we have been unto them . Withall , I must add that the devout soul stands not alwaies in need of such outward monitors , but findes within it selfe , sufficient incitements to raise up it self to a continuall minding of God ; and makes use of them accordingly ; and , if at any time , being taken up with importunate occasions of the world , it finds God missing but an hour , it chides it selfe for such neglect , and sets it self to recover him with so much more eager affection : as the faithfull spouse in the Canticles , when she finds him whom her soul loved , withdrawn from her for a season , puts her self into a speedy search after him , and gives not over till shee have attained his presence . SECT . VII . NOw as these many monitors both outward & inward , must elevate our hearts very frequently , to God ; so those raised hearts must not entertain him with a dumbe contemplation , but must speak to him in the language of spirits : All occasions therefore must be taken of sending forth pious and heavenly ejaculations to God ; The devout soul may doe this more than an hundred times a day , without any hindrance to his speciall vocation : The Huswife at her Wheel , the Weaver at his Loome , the Husbandman at his Plough , the Artificer in his Shop , the Traveller in his way , the Merchant in his Warehouse may thus enjoy God in his busiest imploiment ; For , the soule of man is a nimble spirit ; and the language of thoughts needs not take up time ; and though we now , for examples sake , cloath them in words , yet in our practice we need not : Now these Ejaculations may bee either at large , or Occasionall : At large , such as that of old Jacob , O Lord I have waited for thy salvation ; Or that of David , O save me for thy mercies sake : And these either in matter of Humiliation , or of Imploration , or of Thanksgiving : In all which , we cannot follow a better pattern than the sweet singer of Israel , whose heavenly conceptions we may either borrow , or imitate . In way of humiliation , such as these . Heal my soul O Lord , for I have sinned against thee . Oh remember not my old sins , but have mercy upon mee . If thou wilt be extreme to mark what is done amisse , O Lord who may abide it ? Lord thou knowest the thoughts of man that they are but vaine . O God why abhorrest thou my soul , and hidest thy face from me . In way of Imploration . Up Lord , and help me O God ; Oh let my heart bee sound in thy statutes , that I be not ashamed . Lord , where are thy old loving mercies ? Oh deliver me , for I am helplesse , and my heart is wounded within me . Comfort the soul of thy servant , for unto thee O Lord , doe I lift up my soul . Go not far from me O God. O knit my heart unto thee that I may fear thy name . Thou art my helper and redeemer , O Lord make no long tarrying . Oh be thou my helpe in trouble , for vain is the help of man. Oh guide me with thy counsell , and after that receive me to thy glory . My time is in thy hand , deliver me from the hands of mine enemies . Oh withdraw not thy mercy from me , O Lord. Lead me O Lord in thy righteousness because of mine enemies . O let my soul live , and it shall praise thee . In way of Thanksgiving : Oh God , wonderfull art thou in thine holy places . O Lord , how glorious are thy workes ! & thy thoughts are very deep . Oh God , who is like unto thee ! The Lord , liveth , and blessed be my strong helper . Lord , thy loving kindnesse is better than life it self . All thy works praise thee , O Lord , and thy Saints give thanks unto thee . Oh how manifold are thy workes ! in wisdome hast thou made them all . Who is God but the Lord , and who hath any strength except our God ? Wee will rejoyce in thy salvation , and triumph in thy name O Lord. O that men would praise the Lord for his goodnesse . Oh how plentifull is thy goodnesse , which thou hast laid up for them that fear thee ! Thou Lord hast never failed them that seek thee . In thy presence is the fulnesse of joy , and at thy right hand there is pleasure for evermore . Lord , what is man that thou art mindfull of him ? Not unto us Lord , not unto us , but unto thy Name give the praise . SECT . VIII . OCcasionall Ejaculations are such , as are moved upon the presence of some such object as carries a kind of relation or analogy to that holy thought which we have entertained . Of this nature I find that , which was practised in S. Basils time ; that , upon the lighting of candles , the manner was to blesse God in these words , Praise be to God the Father , and the Son , and the Holy ghost ; which that Father says was anciently used ; but who was the Author of it he professeth to bee unknown : to the same purpose was the Lucernarium , which was a part of the evening office of old ; For which , there may seem to be more colour of reason , than for the ordinary fashion of apprecation , upon occasion of our sneesing ; which is expected , and practised by many , out of civility : Old and reverend Beza was wont to move his hat with the rest of the company , but to say withall , Gramercy Madame la Superstition ; Now , howsoever in this , or any other practice , which may seeme to carry with it a smacke of Superstition , our Devotion may be groundlesse and unseasonable , yet nothing hinders but that we may take just & holy hints of raising up our hearts to our God. As when we doe first look forth , and see the heavens over our heads , to thinke , The heavens declare thy glory O God. When we see the day breaking , or the Sun rising , The day is thine , and the night is thine , thou hast prepared the light and the Sunne . When the light shines in our faces , Thou deckest thy self with light as with a garment ; or , Light is sprung up for the righteous . When we see our Garden imbellisht with flowers , The earth is full of the goodnesse of the Lord. When we see a rough sea , The waves of the sea rage horribly , and are mighty ; but the Lord that dwelleth on high , is mightier than they . When we see the darknesse of the night , The darknes is no darknes with thee . When we rise up from our bed , or our seat , Lord thou knowest my down-sitting , and my up-rising ; thou understādest my thoughts afar off . When we wash our hands , Wash thou me , O Lord , and I shall be whiter than snow . When we are walking forth , O hold thou up my goings in thy paths , that my footsteps slip not . When we hear a passing-bell , Oh teach me to number my dayes , that I may apply my heart to wisdome : or , Lord , let me know my end , and the number of my dayes . Thus may wee dart out our holy desires to God , upon all occasions ; Wherein , heed must be taken that our Ejaculations be not , on the one side , so rare , that our hearts grow to be hard and strange to God , but that they may be held on in continuall acknowledgement of him , and acquaintance with him ; and , on the other side , that they be not so overfrequent in their perpetual reiteration , as that they grow to be ( like that of the Romish votaries ) fashionable ; which if great care bee not taken , will fall out , to the utter frustrating of our Devotion . Shortly , let the measure of these devout glances be , the preserving our hearts in a constant tendernes , & godly disposition ; which shall be further actuated upon all opportunities , by the exercises of our more enlarged , and fixed Devotion : Whereof there is the same variety that there is in Gods services , about which it is conversant . There are three maine businesses wherein God accounts his service , here below , to consist ; The first is , our address to the throne of Grace , and the pouring out of our souls before him in our prayers : The second is , the reading and hearing his most holy Word ; The third is , the receit of his blessed Sacraments ; In all which there is place and use for a fetled Devotion . SECT . IX . TO begin with the first work of our actual , and enlarged Devotion : Some things are pre-required of us , to make us capable of the comfortable performance of so holy and heavenly a duty ; namely , that the heart be cleane first , and then that it be cleare : clean from the defilement of any knowne sin ; cleare from all intanglements and distractions : What doe wee in our prayers , but converse with the Almighty ? and either carry our soules up to him , or bring him down to us ; now , it is no hoping , that we can entertaine God in an impure heart : Even wee men loath a nasty and sluttish lodging ; how much more will the holy God abhorre an habitation spiritually filthy ? I find that even the unclean spirit made that a motive of his repossession , that he found the house swept and garnished : Satans cleanlinesse is pollution ; and his garnishment , disorder and wickednesse ; without this he findes no welcome ; Each spirit looks for an entertainment answerable to his nature ; How much more will that God of spirits , who is purity it selfe , look to be harboured in a cleanly room ? Into a malicious soul wisdome shall not enter , nor dwell in the body that is subject unto sin . What friend would be pleased that wee should lodge him in a Lazar-house ? or who would abide to have a Toad lie in his bosome ? Surely , it is not in the verge of created nature to yeeld any thing that can be so noisome and odious to the sense of man , as sin is to that absolute , and essentiall Goodnesse : His pure eyes cannot indure the sight of sin ; neither can he indure that the sinner should come within the sight of him ; Away from me , yee wicked , is his charge , both here , and hereafter . It is the privilege and happinesse of the pure in heart , that they shall see God ; see him both in the end , and in the way ; enjoying the vision of him , both in grace , and in glory : this is no object for impure eys : Descend into thy self therefore , and ransack thy heart , who ever wouldst be a true Client of Devotion ; search all the close windings of it , with the torches of the law of God ; and if there be any iniquity found lurking in the secret corners therof , drag it out and abandon it ; and when thou hast done , that thy fingers may retaine no pollution , say with the holy Psalmist ; I will wash my hands in innocence , so will I goe to thine Altar . Presume not to approach the Altar of God , there to offer the Sacrifice of thy Devotion , with uncleane hands : Else thine offering shall be so far from winning an acceptance for thee , from the hands of God ; as that thou shalt make thine offering abominable . And if a beast touch the Mount , it shall dye . SECT . X. AS the soul must be clean from sin , so it must bee clear and free from distractions . The intent of our Devotion is to welcome God to our hearts ; now where shall we entertain him , if the rooms be full thronged with cares , and turbulent passions ? The Spirit of God will not endure to be crowded up together with the world in our strait lodgings ; An holy vacuity must make way for him in our bosoms . The divine patterne of Devotion , in whom the Godhead dwelt bodily , retires into the Mount to pray ; he that carried heaven with him , would even thus leave the world below him . Alas , how can we hope to mount up to heaven in our thoughts , if wee have the clogs of earthly cares hanging at our heels : Yea , not only must there bee a shutting out of all distractive cares , and passions , which are professed enemies to our quiet conversing with God in our Devotion , but there must be also a denudation of the minde from all those images of our phantasie ( how pleasing soever ) that may carry our thoughts aside from those better objects : We are like to foolish children , who when they should be stedfastly looking on their books , are apt to gaze after every butter-fly , that passetin by them ; here must be therefore a carefull intention of our thoughts , a restraint from all vaine , and idle rovings , and an holding our selves close to our divine taske : Whiles Martha is troubled about many things , her devouter sister , having chosen the better part , plyes the one thing necessary , which shall never be taken from her ; and whiles Martha would feast Christ with bodily fare , she is feasted of Christ with heavenly delicacies . SECT . XI . AFter the heart is thus cleansed and thus cleared , it must bee in the next place decked with true humility , the cheapest , yet best ornament of the soul . If the wise man tel us , that pride is the beginning of sin ; surely , all gracious dispositions must begin in humility . The foundation of all high and stately buildings must be laid low : They are the lowly valleys that soak in the showres of heaven , which the steep hils shelve off , and prove dry and fruitlesse . To that man will I look ( saith God ) that is poore , and of 〈◊〉 contrite spirit , and trembleth at my Word : Hence it is , that the more eminent any man is in grace , the more he is dejected in the sight of God ; The father of the faithfull comes to God under the stile of dust , and ashes : David under the stile of a worm and no man ; Agur the son of Jakeh , under the title of more brutish than any man , and one that hath not the understanding of a man ; John Baptist , as not morthy to carry the shooes of Christ after him ; Paul , as the least of Saints , and chiefe of sinners : On the contrary , the more vile any man is in his owne eyes , and the more dejected in the sight of God , the higher he is exalted in Gods favour : Like as the Conduict-water , by how much lower it fals , the higher it riseth . When therefore we would appeare before God , in our solemn devotions , we must see that we empty our selves of all proud conceits , and find our hearts fully convinced of our own vilenesse , yea nothingness in his sight . Down , down with all our high thoughts ; fall wee low before our great and holy God ; not to the earth only , but to the very brim of hell , in the Conscience of our owne guiltinesse ; for though the miserable wretchednesse of our nature may bee a sufficient cause of our humiliation , yet the consideration of our detestable sinfulnesse is that which will depresse us lowest in the sight of God. SECT . XII . IT is fit the exercise of our Devotion should begin in an humble confession of our unword●●nesse . Now for the effectual furtherance of this our self-dejection , it will be requisite to bend our eyes upon a threefold object ; To look inward into our selves , upward to heaven , downwards to hell . First , to turne our eyes into our bosomes , and to take a view ( not without a secret self-loathing ) of that world of corruption that hath lien hidden there ; & therupon to accuse , arraign , and condemn our selves before that awful Tribunall of the Judge of heaven and earth ; both of that originall pollution , which we have drawn from the tainted loins of our first parents ; and those innumerable actuall wickednesses derived there-from ; which have stained our persons and lives . How can we bee but throughly humbled , to see our souls utterly overspread with the odious and abominable leprosie of sin : We find that Uzziah bore up stoutly a while , against the Priests of the Lord , in the maintenance of his sacrilegious presumption , but when he saw himself turn'd Lazar , on the suddain , he is confounded in himselfe , and in a depth of shame hastens away from the presence of God to a sad , and penitentiall retirednes . We should need no other arguments to loath our selves , than the sight of our own faces , so miserably deformed with the nasty and hatefull scurse of our iniquity : Neither only must we be content to shame , and grieve our eyes with the foule nature and condition of our sins , but we must represent them to our selves in all the circumstances that may aggravate their nainousnesse . Alas , Lord , any one sin is able to damne a soul ; I have committed many , yea numberlesse : they have not possessed me single , but , as that evill spirit said , their name is Legion ; neither have I committed these sins once , but often ; Thine Angels ( that were ) sinned but once , and are damned for ever ; I have frequently reiterated the same offences , where ( then were it not for thy mercy ) shall I appear ? neither have I only done them in the time of my ignorance , but since I received sufficient illumination from thee ; It is not in the darke that I have stumbled , and faln , but in the midst of the clear light and sun-shine of thy Gospel , and in the very face of thee my God ; neither have these been the slips of my weaknesse , but the bold miscarriages of my presumption ; neither have I offended out of inconsideration , and inadvertency , but after and against the checks of a remurmuring conscience ; after so many gracious warnings , and fatherly admonitions , after so many fearfull examples of thy judgements , after so infinite obligations of thy favours . And thus having look't inward into ourselves , and taken an impartiall view of our own vilenesse , it will be requisite to cast our eyes upward unto heaven , and there to see against whom we have offended ; even against an infinite Majesty , & power , an infinite mercy , an infinite justice ; That power and Majesty which hath spread out the heavens as a Curtain , and hath laid the foundations of the earth so sure that it cannot be moved ; who hath shut up the sea with bars and doors , and said , Hitherto shalt thou come and no further , and here shalt thou stay thy proud waves ; who doth whatsoever he will in heaven and in earth ; who commandeth the Devils to their chains , able therfore to take infinite vengeance on sinners . That mercy of God the Father , who gave his own Son out of his bosome for our redemption ; That mercy of God the Son , who , thinking it no robbery to be equall unto God , for our sakes made himself of no reputation , and took upon him the form of a servant ; and being found in fashion as a man , humbled himself , and became obedient to the death , even the accursed death of the Crosse ; That mercy of God the holy Ghost , who hath made that Christ mine , and hath sealed to my soule the benefit of that blessed Redemption ; Lastly , that justice of God , which as it is infinitely displeased with every sin , so will be sure to take infinite vengeance on every impenitent sinner . And from hence it will be fit and seasonable for the devout soul , to look downward into that horrible pit of eternall confusion ; and there to see the dreadful , unspeakable , unimaginable torments of the damned ; to represent unto it selfe the terrors of those everlasting burnings ; the fire and brimstone of that infernall Tophet ; the mercilesse and unwearible tyranny of those hellish executioners ; the shrieks , and howlings , and gnashings of the tormented ; the unpitiable , interminable , unmitigable tortures of those ever-dying , and yet never-dying souls . By all which , we shall justly affright our selves into a deep sense of the dangerous and wofull condition wherein we lie in the state of nature and impenitence , and shal be driven with an holy eagernesse to seek for Christ , the Son of the ever-living God , our blessed Mediator ; in and by whom only , we can look for the remission of all these our sins , a reconcilement with this most powerfull , mercifull , just God , and a deliverance of our soules from the hand of the nethermost hell . SECT . XIII . IT shall not now need , or boot to bid the soul which is truely apprehensive of all these , to sue importunately to the Lord of life for a freedome , and rescue from these infinite paines of eternall death , to which our sinnes have forfeited it ; and for a present happy recovery of that favour , which is better than life . Have we heard , or can wee imagine some hainous Malefactor , that hath received the sentence of death , and is now bound hand , and foot , ready to be cast into a Den of Lions , or a burning furnace , with what strong cries , and passionate obsecrations he plies the Judge for mercy ? wee may then conceive some little image of the vehement sute , and strong cries of a soul truly sensible of the danger of Gods wrath deserved by his sin , and the dreadful consequents of deserved imminent damnation ; Although what proportion is there betwixt a weak creature , and the Almighty ; betwixt a moment , and eternity ? Hereupon therefore followes a vehement longing ( uncapable of a denial ) after Christ ; and fervent aspirations to that Saviour , by whom only we receive a ful and gracious deliverance from death and hell ; and a full pardon and remission of all our sins ; and if this come not the sooner , strong knocking 's at the gates of heaven , even so loud that the Father of mercies cannot but hear & open : Never did any contrite soul beg of God , that was not prevented by his mercy ; much more doth he condescend when he is strongly intreated ; our very intreaties are from him , hee puts into us those desires which he graciously answers : Now therfore doth the devout soul see the God of all comfort to bow the heavens , and come down with healing in his wings ; and heare him speak peace unto the heart thus throughly humbled ; Fear not , thou shalt not die but live . Be of good cheare , thy sins are forgiven thee : Here therefore comes in that divine grace of Faith , effectually apprehending Christ the Saviour , and his infinite satisfaction and merits ; comfortably applying all the sweet promises of the Gospel ; clinging close to that all-sufficient Redeemer ; and in his most perfect obedience emboldning it selfe , to challenge a freedome of accesse to God , and confidence of appearance before the Tribunal of heaven ; and now the soule clad with Christs righteousnesse , dares look God in the face , and can both challenge and triumph over all the powers of darknesse : For , being justified by faith , we have peach with God through Jesu Christ our Lord. SECT . XIV . BY how much deeper the sense of our misery and danger is , so much more welcome and joyfull is the apprehension of our deliverance ; and so much more thankfull is our acknowledgement of that unspeakable mercy : The soule therefore that is truly sensible of this wonderfull goodnesse of it's God ; as it feels a marvellous joy in it self , so it cannot but break sorth into cheerfull and holy ( though secret ) gratulations : The Lord is full of compassion , and mercy , long suffering , and of great goodnes ; he keepeth not his anger for ever ; he hath not dealt with me after my sins , nor rewarded me after mine iniquities . What shal I render unto the Lord for all his benefits towards me ? I will take the cup of salvation , and call upon the name of the Lord. I will thank thee , for thou hast heard me , & hast not given me over to death , but art become my salvation . O speak good of the Lord all ye works of his ; Praise thou the Lord O my soul . SECT . XV. THe more feelingly the soul apprehends , and the more thankfully it digests the favours of God in its pardon , and deliverance , the more freely doth the God of mercy impart himself to it ; and the more God imparts himself to it , the more it loves him , and the more heavenly acquaintance and entirenesse grows betwixt God & it ; and now that love which was but a spark at first grows into a flame ; and wholly takes up the soul . This fire of heavenly love in the devout soul , is , and must be heightned more and more , by the addition of the holy incentives of divine thoughts , concerning the means of our freedome and deliverance . And here , offers it self to us that bottomlesse abysse of mercy in our Redemption , wrought by the eternall Son of God , Jesus Christ the just , by whose stripes we are healed ; by whose bloud we are ransomed ; where none will befit us but admiring and adoring notions . We shall not disparage you , O ye blessed Angels , and Arch-angels of Heaven , if we shall say , ye are not able to look into the bottome of this divine love , wherwith God so loved the world that he gave his only begotten Son , that whosoever beleeveth in him should not perish , but have everlasting life : None , oh none can comprehend this mercy , but he that wrought it . Lord what a transcendent , what an infinite love is this ? what an object was this for thee to love ? A world of sinners Impotent , wretched creatures , that had dispighted thee , that had no motive for thy favour but deformity , misery , professed enmity ? It had been mercy enough in thee , that thou didst no● damn the world ; but that thou shouldst love it , 〈◊〉 more than mercy . It was thy great goodnesse to forbeare the acts of just vengeance to the sinful world of man ; but to give unto it tokens of thy love , is a favour beyond all expression . The least gift from thee had been more than the world could hope for ; but that thou shouldst not stick to give thine only begotten Son , the Son of thy love , the Son of thine essence , thy coequal , coeternal Son , who was more than ten thousand worlds , to redeem this one forlorne world of sinners , is love above all comprehension of men and Angels . What diminution had it been to thee and thine essentiall glory , O thou great God of heaven , that the souls that sinned should have dyed , and perished everlastingly ? yet so infinite was thy loving mercy , that thou wouldest rather give thy onely Sonne out of thy bosome , than that there should not be a redemption for beleevers . Yet , O God , hadst thou sent down thy Son to this lower region of earth , upon such termes , as that hee might have brought down heaven with him , that hee might have come in the port and Majesty of a God , cloathed with celestiall glory , to have dazeled our eyes , and to have drawn all hearts unto him ; this might have seemed , in some measure , to have sorted with his divine magnificence ; But thou wouldst have him to appear in the wretched condition of our humanity : Yet , even thus , hadst thou sent him into the world , in the highest estate , and pomp of royalty , that earth could afford , that all the Kings and Monarchs of the world should have been commanded to follow his train , and to glitter in his Court ; and that the knees of all the Potentates of the earth should have bowed to his Soveraign Majesty , and their lips have kissed his dust , this might have carried some kind of appearance of a state next to divine greatnesse ; but thou wouldst have him come in the despised form of a servant : And thou , O blessed Jesu , wast accordingly willing for our sakes , to submit thy self to nakednesse , hunger , thirst , wearinesse , temptation , contempt , betraying , agonies , scorn , buffeting , scourgings , distention , crucifixion , death : Oh love above measure , without example , beyond admiration ! Greater love ( thou saiest ) hath no man , than this , that a man lay down his life for his friends ; But , oh , what is it then , that thou , who wert God and man , shouldst lay down thy life , ( more precious than many worlds ) for thine enemies ! Yet , had it been but the laying down of a life , in a fair and gentle way , there might have been some mitigation of the sorrow of a dissolution ; there is not more difference betwixt life and death , than there may be betwixt some one kind of death and another ; Thine , O dear Saviour , was the painfull , shamefull , cursed death of the crosse ; wherein yet , all that man could do unto thee was nothing to that inward torment , which , in our stead , thou enduredst from thy fathers wrath ; when in the bitternesse of thine anguished soul , thou cryedst out , My God , my God , why hast thou forsaken me ? Even thus , thus wast thou content to be forsaken , that wee wretched sinners might bee received to mercy ; O love stronger than death which thou vanquishedst ! more high , than that hell is deep , from which thou hast rescued us ! SECT . XVI . THe sense of this infinite love of God cannot chuse but ravish the soul , and cause it to goe out of it self , into that Saviour who hath wrought so mercifully for it ; so as it may be nothing in it self , but what it hath , or is , may be Christ . By the sweet powers therefore of Faith and Love the soul finds it self united unto Christ , feelingly , effectually , indivisibly : so as that it is not to be distinguished betwixt the acts of both : To me to live is Christ , saith the blessed Apostle ; and elsewhere , I live , yet not I , but Christ liveth in me , and the life which now I live in the flesh , I live by the faith of the Son of God , who loved me , and gave himself for me . My beloved is mine , and I am his , saith the Spouse of Christ in her Bridall Song . O blessed union , next to the hypostaticall , whereby the humane nature of the Son of God is taken into the participation of the eternall Godhead . SECT . XVII . OUt of the sense of this happy union ariseth an unspeakable complacency and delight of the soul in that God and Saviour , who is thus inseparably ours , and by whose union we are blessed ; and an high appreciation of him above all the world ; and a contemptuous under-valuation of all earthly things , in comparison of him ; And this is no other than an heavenly reflection of that sweet contentment , which the God of mercies takes in the faithful soul ; Thou hast ravisht my heart , my sister , my Spouse , thou hast ravisht my heart with one of thine eyes . Thou art beautifull , O my Love , as Tirzah , comely as Jerusalem , Turn away thine eyes from me , for they have overcome me . How fair is thy love , my sister , my Spouse ? How much better is thy love than wine , and the smell of thine ointments better than all spices . And the soul answers him again in the same language of spirituall dearnesse ; My beloved is white and ruddy , the chief est among ten thousand . Set me as a seal upon thine heart , as a seal upon thine arm , for love is as strong as death : And as in an ecstaticall qualm of passionate affection ; Stay mee with fiaggons , and comfort me with apples , for I am sick of love . SECT . XVIII . UPon this gracious complacency will follow an absolute self-resignation , or giving up our selves to the hands of that good God , whose we are , and who is ours ; and an humble contentednesse with his good pleasure in all things ; looking upon God with the same face , whether he smile upon us in his favours , or chastise us with his loving corrections ; If he speak good unto us , Behold the servant of the Lord ; be it unto me according to thy word ; If evill , It is the Lord , let him doe whatsoever he will : Here is therefore a cheerfull acquiescence in God ; and an hearty reliance , and casting our selves upon the mercy of so bountifull a God ; who having given us his Son , can in and with him deny us nothing . SECT . XIX . UPon this subacted disposition of heart will follow a familiar ( yet awfull ) compellation of God ; and an emptying of our souls before him in all our necessities . For that God , who is infinitely mercifull , yet will not have his favours otherwise conveighed to us than by our supplications . The style of his deare ones is , his people that prayeth , and his owne stile is , the God that heareth prayers : To him therefore doth the devout heart pour out all his requests with all true humility , with all fervour of spirit , as knowing , that God will hear neither proud prayers , nor heartlesse : wherein his holy desires are regulated by a just method ; First , suing for spirituall favours , as most worthy ; then for temporall , as the appendances of better ; and in both , aiming at the glory of our good God , more than our own advantage : And in the order of spirituall thngs , first and most for those that are most necessary , and essentiall for our souls health , than for secondary graces , that concern the prosperity & comfort of our spirituall life : Absolutely craving those graces that accompany salvation , all others , conditionally , and with reference to the good pleasure of the munificent giver ; Wherein , heed must be taken , that our thoughts be not so much taken up with our expressions , as with our desires ; and that we doe not suffer our selves to languish into an unfeeling length , and repetition of our sutes : Even the hand of a Moses , may in time grow heavy ; so therefore must we husband our spirituall strength , that our devotion may not flagge with over-tiring , but may bee most vigorous at the last . And as we must enter into our prayers , not without preparatory elevations , so must we be carefull to take a meet leave of God , at their shutting up : following our supplications , with the pause of a faithfull , and most lowly adoration ; and as it were sending up our hearts into heaven , to see how our prayers are taken ; and raising them to a joyful expectation of a gracious and successefull answer from the father of mercies . SECT . XX. UPon the comfortable feeling of a gracious condescent , follows an happy fruition of God in all his favours ; so as we have not them so much , as God in them ; which advanceth their worth a thousand fold , and as it were brings down heaven unto us ; whereas , therefore , the sensuall man rests only in the meer use of any blessing , as health , peace , prosperity , knowledge , and reacheth no higher ; the devoute soul , in , and through all these , sees , and feels a God that sanctifies them to him , and enjoyes therein his favour , that is better than life . Even we men are wont , out of our good nature , to esteem a benefit , not so much for its owne worth , as for the love , and respect of the giver : Small legacies for this cause , finde deare acceptation ; How much more is it so betwixt God and the devout soul ? It is the sweet apprehension of this love that makes all his gifts , blessings . Doe we his gifts , blessings . Doe we not see some vaine churle , though cryed down by the multitude , herein secretly applauding himself that he hath bags at home ? how much more shall the godly man find comfort against all the crosses of the world , that hee is possessed of him that possesseth all things ; even God All-sufficient ; the pledges of whose infinite love he feels in all the whole course of Gods dealing with him ? SECT . XXI . OUt of the true sense of this inward fruition of God , the devout soul breaks forth into cheerfull thanksgivings to the God of all comfort , praising him for every evill that it is free from ; for every good thing it enjoyeth : For , as it keeps a just Inventory of all Gods favours , so it often spreads them thankfully before him and layes them forth ( so near as it may ) in the full dimensions ; that so , God may be no loser by him in any act of his beneficence . Here therefore every of Gods benefits must come into account ; whether eternall or temporall , spirituall or bodily , outward or inward , publick or private , positive or privative , past or present , upon our selves or others . In all which , he shall humbly acknowledge both Gods free mercy , and his own shamefull unworthinesse ; setting off the favours of his good God the more , with the soyle of his own confessed wretchednes , and unanswerablenesse to the least of his mercies . Now as there is infinite variety of blessings from the liberall hand of the Almighty , so there is great difference in their degrees ; For , wheras there are three subjects of all the good we are capable of ; The Estate , Body , Soul ; and each of these doe far surpasse other in value , ( the soul being infinitely more worth than the body , and the body far more precious than the outward estate ) so the blessings that appertain to them , in severall , differ in their true estimation accordingly . If either wee doe not highly magnifie Gods mercy for the least , or shall set as high a price upon the blessings that concerne our estate , as those that pertain to the body , or upon bodily favours , as upon those that belong to the soul , we shall shew our selves very unworthy , and unequall partakers of the Divine bounty . But it will savor too much of earth , if we be more affected with temporall blessings , than with spirituall and eternall . By how much nearer relation then , any favor hath to the Fountain of goodnesse , and by how much more it conduceth to the glory of God , and ours in him , so much higher place should it possesse in our affection and gratitude . No marvell therefore if the Devout Heart bee raised above it self , and transported with heavenly raptures , when , with Stephens eyes , it beholds the Lord Jesus standing at the right hand of God , fixing it self upon the consideration of the infinite Merits of his Life , Death , Resurrection , Ascension , Intercession , and finding it self swallowed up in the depth of that Divine Love , from whence all mercies flow into the soule ; so as that it runs over with passionate thankfulnes , and is therefore deeply affected with all other his mercies , because they are derived from that boundlesse Ocean of Divine goodnesse . Unspeakable is the advantage that the soule raises to it self by this continuall exercise of thanksgiving ; for the grateful acknowledgement of favours , is the way to more ; even amongst men ( whose hands are short and strait ) this is the meanes to pull on further beneficence ; how much more from the God of all Consolation , whose largest bounty diminisneth nothing of his store ? And herein the devout Soul enters into its heavenly Task ; beginning upon earth those Hallelujahs , which it shall perfect above in the blessed Chore of Saints and Angels , ever praising God , and saying , Blessing , and Glo-ry , and Wisdome , and Thanksgiving , and Honour , and Power , and Might , be unto our God for ever and ever . Amen . SECT . XXII . NOne of all the services of God can bee acceptably , no not unsinfully performed without due devotion ; as therefore in our prayers and thanksgivings , so in the other exercises of Divine Worship , ( especially , in the reading and hearing of Gods Word , and in our receipt of the blessed Sacrament ) it is so necessary , that without it , we offer to God a meer carcasse of religious duty , and profane that sacred name we would pretend to honour . First then , we must come to Gods Book , not without an holy Reverence , as duly considering both what and whose it is ; Even no other , than the Word of the ever-living God , by which wee shall once be judged . Great reason have wee therefore , to make a difference betwixt it , and the writings of the Holiest men , even no lesse than betwixt the Authors of both : God is true , yea , truth it self : and that which David said in his haste , S. Paul sayes in full deliberati on , Every man is a lier . Before we put our hand to this Sacred Volume , it will be requisite to elevate our hearts to that God whose it is , for both his leave and his blessing : Open mine eyes , saith the sweet singer of Israel , that I may behold the wondrous things of thy Law. Lo , Davids eyes were open before to other objects ; but when he comes to Gods Book , he can see nothing without a new act of apertion : Letters he might see , but wonders hee could not see , till God did unclose his eyes , and enlighten them . It is not therfore for us , presumptuously to break in upon God , and to think by our naturall abilities to wrest open the precious Caskets of the Almighty ; and to fetch out all his hidden treasure thence , at pleasure ; but we must come tremblingly before him , and in all humility crave his gracious admission . I confesse I finde some kinde of envy in my self , when I read of those scrupulous observances of high respects given by the Jewes to the Book of Gods Law : and when I read of a Romish Saint , that never read the Scripture but upon his knees , and compare it with the carelesse neglect whereof I can accuse my self , and perhaps some others : Not that wee should rest in the formality of outward Ceremonies of reverence , wherein it were more easie to be superstitious than devout ; but that our outward deportment may testifie , and answer the awfull disposition of our hearts : whereto we shall not need to be excited , if wee be throughly perswaded of the Divine Originall , and authority of that Sacred Word . It was motive enough to the Ephesians zealously to plead for , and religiously to adore the Image of their Diana , that it was the Image that fell down from Jupiter . Beleeve we , and know , that the Scripture is inspired by God ; and we can entertain it with no other than an awfull addresse , and we cannot be Christians if we do not so beleeve . Every Clause therefore of that God-inspired Volume , must be , as reverently received by us , so seriously weighed , and carefully laid up ; as knowing , that there is no tittle therein without his use . What we read , we must labour to understand ; what wee cannot understand , we must admire silently , and modestly enquire of . There are plain Truths , and there are deep mysteries . The bounty of God hath left this Well of Living-water open for all ; what runs over is for all commers ; but every one hath not wherewith to draw . There is no Christian that may not enjoy Gods Book , but every Christian may not interpret it ; those shallow Fords that are in it , may be waded by every Passenger , but there are deeps wherein he that cannot swim , may drown . How can I without a Guide , said that Ethopian Eunuch : Wherefore serves the tongue of the Learned , but to direct the Ignorant ? Their modesty is of no lesse use than the others skill . It is a woefull condition of a Church when no man will be ignorant . What service can our eyes doe us in the wayes of God without our thoughts ? our diligent and frequent reading , therefore , must be attended with our holy meditation : we feed on what we read , but we digest only what we meditate of . What is in our Bible is Gods ; but that which is in our hearts , is our own : By all which our care must be , not so much to become wiser , as to become better , labouring still to reduce all things to godly practice . Finally , as we enter into this task with the lifting up of our hearts for a blessing , so we shut it up in the ejaculations of our thanksgiving to that God , who hath blessed us with the free use of his Word . SECT . XXIII . OUr eye is our best guide to God our Creator , but our ear is it that leads us to God our Redeemer . How shall they beleeve except they heare ? Which that we may effectually doe , our devotion suggests unto us some duties before the act , some in the act , some after the act . It is the Apostles charge , that we should be swift to hear , but heed must be taken , that we make not more haste than good speed : we may not be so forward as not to look to our foot when we go to the house of God , lest if we be too ready to heare , we offer the sacrifice of Fooles . What are the feet of the soul , but our affections ? If these be not set right , we may easily stumble , and wrench at Gods threshold . Rash actions can never hope to prosper ; as therefore to every great Work , so to this , there is a due preparation required ; and this must be done by meditation first , then by prayer . Our meditation first , sequesters the heart from the world , and shakes off those distractive thoughts , which may carry us away from these better things : for what room is there for God , where the World hath taken up the lodging ? Wee cannot serve God and Mammon . Then secondly , it seizes upon the heart for Gof , fixing our thoughts upon the great businesse we goe about ; recalling the greatnesse of that Majesty into whose presence we enter , and the maine importance of the service we are undertaking ; and examining our intentions wherewith we addresse our selves to the work intended ; I am now going to God● House ; Wherefore doe I goe thither ? Is it to see , or to be seen ? Is it to satisfie my owne curiosity in hearing what the Preacher will say ? Is it to satisfie the law , that requires my presence ? Is it to please others eyes , or to avoid their censures ? Is it for fashion ? Is it for recreation ? Or is it with a sincere desire to do my soul good , in gaining more knowledge , in quickning my affections ? Is it in a desire to approve my selfe to my God , in the conscience of my humble obedience to his command , and my holy attendance upon his Ordinance ? And where we find our ends amisse , chiding and rectifying our obliquities ; where just and right , prosecuting them towards a further perfection . Which that it may bee done , our meditation must be seconded by our prayers . It is an unholy rudenesse to presse into the presence of that God whom wee have not invoked : Our prayer must bee , that God would yet more prepare us for the work , and sanctifie us to it , and blesse us in it ; that he would remove our sinnes , that he would send down his Spirit into our hearts , which may inable us to this great service ; that he would blesse the Preacher in the delivery of his sacred message , that he would be pleased to direct his Messengers tongue to the meeting with our necessities ; that hee would free our hearts from all prejudices and distractions ; that he would keep off all temptations , which might hinder the good entertainment , and successe of his blessed Word : Finally , that hee would make us truely teachable , and his ordinance the power of God to our salvation . In the act of hearing , Devotion cals us to Reverence , Attention , Application . Reverence to that great God , who speaks to us , by the mouth of a weak man ; for , in what is spoken from Gods Chair , agreeable to the Scriptures , the sound is mans , the substance of the message is Gods ; Even an Eglon , when he hears of a message from God , riseth out of his seat . It was not St. Pauls condition only , but of all his faithfull servants , to whom he hath committed the word of reconciliation ; They are Ambassadors for Christ ; as if God did beseech us by them , they pray us in Christs stead to be reconciled to God : The Ambassie is not the bearers , but the Kings ; and if we do not acknowledge the great King of heaven in the voice of the Gospel , we cannot but incur a contempt . When therefore wee see Gods messenger in his pulpit , our eye lookes at him as if it said with Cornelius , We are all here present before God to heare all things that are commanded thee of God ; whence cannot but follow together with an awful disposition of mind , a reverent deportment of the body ; which admits not a wild & roving eye , a drouzy head , a chatting tongue , a rude and indecent posture ; but composes it self to such a site a may befit a pious soul in s● religious an impoiment . Neither do we come as authorized Judges to sit upon the Preacher , but as humble Disciples to sit at his feet . SECT . XXIV . REverence cannot but draw on Attention ; We need not be bidden to hang on the lips of him whom we honour . It is the charge of the Spirit , Let him that hath an ear hear ; Every one hath not an ear , and of those that have an ear , every one heareth not ; The soul hath an ear as well as the body ; if both these eares doe not meet together in one act , there is no hearing : Common experience tels us that when the minde is otherwise taken up , we doe no more hear what a man says , than if we had been deaf , or he silent . Hence is that first request of Abigail to David ; Let thine handmaid speak to thine eares , and hear the words of thine handmaid ; and Job so importunately urgeth his friends , Hear diligently my speech and my declaration with your ears . The outward ear may be open , and the inward shut ; if way be not made through both , we are deaf to spirituall things . Mine ear hast thou boared , or digged , saith the Psalmist ; the vulgar reads it , my eares hast thou perfitted : Surely our ears are grown up with flesh ; there is no passage for a perfit hearing of the voice of God , till hee have made it by a spirituall perforation . And now that the ear is made capable of good counsel , it doth as gladly receive it ; taking in every good lesson , and longing for the next : Like unto the dry and chopped earth , which soaks in every silver drop , that fals from the clouds , and thirsteth for more ; not suffering any of that precious liquor to fall beside it . SECT . XXV . NEither doth the devout man care to satisfie his curiosity , as hearing only that hee might hear ; but reducts all things to a saving use ; bringing all hee hears , home to his heart , by a self-reflecting application ; like a practiser of the art of memory , referring every thing to its proper place ; If it be matter of comfort , There is for my sick-bed , There is for my outward losses , There for my drooping under afflictions , There for the sense of my spiritual desertions ; If matter of doctrine , There is for my settlement in such a truth , There for the conviction of such an error , There for my direction in such a practice ; If matter of reproof , he doth not point at his neighbour , but deeply chargeth himself ; This meets with my dead-heartedness and security , This with my worldly-mindednesse , This with my self-love and flattery of mine owne estate , This with my uncharitable censoriousnesse , This with my foolish pride of heart , This with my hypocrisie , This with my neglect of Gods services , and my duty ; Thus in all the variety of the holy passages of the Sermon , the devout minde is taken up with digesting what it hears ; and working it self to a secret improvement of all the good counsell that is delivered , neither is ever more busie , than when it sits still at the feet of Christ . I cannot therefore approve the practice ( which yet I see commonly received ) of those , who think it no small argument of their Devotion , to spend their time of hearing , in writing large notes from the mouth of the Preacher ; which , however it may be an help for memory in the future , yet cannot ( as I conceive ) but be some prejudice to our present edification ; neither can the braine get so much hereby , as the heart loseth . If it be said , that by this means , an opportunity is given for a full rumination of wholsome Doctrines afterwards : I yeeld it , but withall , I must say that our after-thoughts can never doe the work so effectually , as when the lively voice sounds in our ears , and beats upon our heart ; but herein I submit my opinion to better judgements . SECT . XXVI . THe food that is received into the soul by the ear , is afterwards chewed in the mouth thereof by memory , concocted in the stomack by meditation , and dispersed into the parts by conference and practise ; True Devotion findes the greatest part of the work behinde ; It was a just answer that Iohn Gerson reports , given by a Frenchman , who being askt by one of his neighbours if the Sermon were done ; no saith he , it is said , but it is not done , neither will be , I fear , in hast . What are we the better if we hear and remember not ? If we be such auditors as the Jews were wont to call sieves , that retaine no moisture that is poured into them ? What the better if we remember , but think not seriously of what we hear ; or if we practice not carefully what we think of ? Not that which we hear is our own , but that which we carry away : although all memories are not alike , one receives more easily , another retains longer ; It is not for every one to hope to attain to that ability , that he can goe away with the whole fabrick of a Sermon , and readily recount it unto others ; neither doth God require that of any man , which he hath not given him ; Our desires and endeavours may not be wanting where our powers faile ; It will bee enough for weak memories , if they can so lay up those wholsome counsells which they receive , as that they may fetch them forth when they have occasion to use them ; & that what they want in the extent of memory , they supply in the care of their practice ; Indeed that is it , wherein lies the life of all religious duties , and without which they are but idle formalities ; that which the Philosopher said of all vertue , I must say of true godlinesse , that it consists in action ; Our Saviour did not say , Blessed are ye if you know these things ; But , If ye know these things , blessed are ye if ye doe them . The end of our desire of the sincere milk of the Gospel , is , that we may grow thereby in the stature of all Grace , unto the fulnesse of God. SECT . XXVII . THe highest of all Gods services are his Sacraments ; which therefore require the most eminent acts of our Devotion . The Sacrament of initiation , which in the first planting of a Church is administred only to those of riper age and understanding , cals for all possible reverence , and religious addresses of the receivers ; wherein the Primitive times were punctually observant , both for substance , and ceremony ; now , in a setled and perpetuated Church , in which the vertue of the Covenant descends from the parent to the child , there seems to be no use of our preparatory directions : Only , it is fit that our Devotion should call our eyes back , to what we have done in our infancy , and whereto we are ever obliged ; that our full age may carefully endeavour to make our word good , and may put us in minde of our sinfull failings . That other Sacrament of our spirituall nourishment , which our Saviour ( as his farewell ) left us for a blessed memoriall of his death and passion , can never be celebrated with enough Devotion . Farre be it from us to come to this feast of our God , in our common garments ; the soul must be trimmed up , if we would be meet guests for the Almighty . The great Master of the feast will neither abide us to come naked , nor ill clad : Away therefore , first with the old beastly ragges of our wonted corruptions : Due examination comes in first , and throughly searches the soul , and finds out all the secret nastinesse , and defilements that it hides within it ; and by the aid of true penitence , strips it of all those loathsome clouts , wherewith it was polluted ; Sin may not bee cloathed upon with grace ; Joshuah's filthy garments must bee pluckt off , ere hee can be capable of precious robes : Here may be no place for our sinfull lusts , for our covetous desires , for our naturall infidelity , for our malicious purposes , for any of our unhallowed thoughts ; The soul clearly devested of these and all other known corruptions , must in the next place in stead thereof , be furnished with such graces and holy predispositions , as may fit it for so heavenly a work . Amongst the graces requisite , Faith justly challengeth the first place , as that which is both most eminent , and most necessarily presupposed to the profitable receit of this Sacrament ; for whereas the main end of this blessed banquet is the strengthening of our faith , how should that receive strength , which hath not being ? to deliver these sacred viands to an unbeleever , is to put meat into the mouth of a dead man : Now therefore must the heart raise up it selfe to new acts of beleeving , and must lay faster hold on Christ , and bring him closer to the soul ; more strongly applying to its self , the infinite merits of his most perfect obedience , & of his bitter death and passion ; and erecting it self to a desire and expectation of a more vigorous and lively apprehension of its omnipotent Redeemer . Neither can this faith be either dead , or solitary ; but is still really operative , and attended ( as with other graces , so ) especially with a serious repentance ; whose wonderfull power is , to undoe our former sins , and to mold the heart and life to a better obedience : A grace so necessary , that the want of it ( as in extream corruption of the stomack ) turnes the wholsome food of the soul into poison ; An impenitent man therefore comming to Gods Board , is so far from benefiting himself , as that he eates his owne judgement : Stand off from this holy table , all yee that have not made your peace with your God ; or that harbour any knowne sinne in your bosome ; not to eat is uncomfortable , but to eat in such a state is deadly ; yet rest not in this plea , that ye cannot come because yee are unreconciled ; but ( as yee love your souls ) be reconciled that you may come . Another Grace necessarily pre-required is charity to our brethren , and readinesse to forgive ; For this is a communion , as with Christ the head , so with all the members of his mysticall body : This is the true Love-feast of God our Saviour , wherein wee professe our selves inseparably united both to him and his ; If there be more hearts than one at Gods Table , he will not own them ; These holy elements give us an Embleme of our selves : This bread is made up of many grains , incorporated into one masse ; and this wine is the confluent juice of many clusters ; neither doe we partake of severall loaves , or variety of liquors , but all eat of one bread , and drink of one cup. Here is then no place for rancour and malice ; none for secret grudgings and heart-burnings ; Therefore , if thou bring thy gift to the Altar , and there remembrest that thy brother hath ought against the , Leave there thy gift , and go thy way ; first bee reconciled to thy brother , and them come and offer thy gift . Neither may we doe , as those two emulous Commanders of Greece did , who resolved to leave their spight behind them at Mount Athos , and to take it up again in their returne ; here must bee an absolute , and free acquitting of all the back-reckonings of our unkindnesse , that we may receive the God of peace into a cleare bosome . SECT . XXVIII . BEsides these graces there are certaine holy predispositions so necessary that without them our soules can never hope to receive true comfort in this blessed Sacrament ; whereof the first is an hungring and thirsting desire after these gracious means of our salvation : What good will our meat doe us without an appetite ? Surely without it , there is no expectation of either relish , or digestion ; as therefore those that are invited to some great feast , care first to seed their hunger ere they feed their body ; labouring by exercise to get a stomach , ere they employ it ; so it concerns us to do here : and , as those that are listlesse , and weak stomached , are wont to whet their appetite with sharp sawces ; so must wee by the tart applications of the law , quicken our desires of our Saviour here exhibited . Could wee but see our sins , and our miseries by sin ; Could wee see God frowning , and hell gaping wide to swallow us , wee should not need to bee bidden to long for our deliverer ; and every pledge of his favour would be precious to us . Upon the apprehension of our need of a Saviour and so happy a supply therof presented unto us , must needs follow a renewed act of true thankfulnes of heart to our good God , that hath both given us his dear Son to work our redemption , & his blessed Sacrament to seal up unto us our redemption thus wrought and purchased ; And with souls thus thankfully elevated unto God , we aproach with all reverence , to that heavenly Table , where God is both the Feast-master and the Feast . What intention of holy thoughts , what fervour of spirit , what depth of Devotion must we now find in our selves ? Doubtlesse , out of heaven no object can be so worthy to take up our hearts . What a clear representation is here of the great work of our Redemption ? How is my Saviour by all my senses here brought home to my soul ? How is his passion lively acted before mine eyes ? For lo , my bodily eye doth not more truely see bread and wine , than the eye of my faith sees the body and bloud of my dear Redeemer ; Thus was his sacred body torn and broken ; Thus was his precious bloud poured out for me ; My sins ( wretched man that I am ) helped thus to crucifie my Saviour ; and for the discharge of my sins would he be thus crucified : Neither did hee only give himselfe for me , upon the Crosse , but lo , both offers and gives himself to me in this his blessed institution ; what had his generall gift been without this application ? Now my hand doth not more sensibly take , nor my mouth more really eate this bread , than my soule doth spiritually receive , and feed on the bread of life ; O Saviour , thou art the living bread that came dome from heaven ; Thy flesh is meat indeed , and thy bloud is drink indeed : Oh that I may so eate of this bread , that I may live for ever . He that commeth to thee , shall never hunger ; he that beleeveth in thee , shall never thirst : Oh that I could now so hunger , and so thirst for thee , that my soul could be for ever satisfied with thee ; Thy people of old , were fed with Manna in the wildernesse , yet they dyed ; that food of Angels could not keep them from perishing ; but oh , for the hidden Manna , which giveth life to the world , even thy blessed self , give me ever of this bread , and my soule shall not dye but live : Oh the precious juice of the fruit of the Vine , wherewith thou refreshest my soul ! Is this the bloud of the grape ? Is it not rather thy bloud of the New Testament , that is poured out for me ? Thou speakest , O Saviour , of new wine that thou wouldest drink with thy Disciples , in thy Fathers Kindome , can there be any more precious and pleasant , than this , wherewith thou cheerest the beleeving soule ? our palate is now dull and earthly , which shall then exquisite and celestiall ; but surely , no liquor can be of equall price or soveraignty with thy bloud ; Oh how unsavory are all earthly delicacies to this heavenly draught ! O God , let not the sweet taste of this spirituall Nectar ever goe out of the mouth of my soul ; Let the cōfortable warmth of this blessed Cordiall ever work upon my soul , even till , and in , the last moment of my dissolution . Dost thou bid me , O Saviour , do this in remembrance of thee ? Oh , how can I forget thee ? How can I enough celebrate thee for this thy unspeakable mercy ? Can I see thee thus crucified before my eyes , and for my sake thus crucified , and not remember thee ? Can I find my sins accessary to this thy death , and thy death meritoriously expiating all these my grievous sins , and not remember thee ? Can I hear thee freely offering thy selfe to me , and feele thee graciously conveighing thy self into my soul , and not remember thee ? I doe remember thee O Saviour ; but oh that I could yet more effectually remember thee ; with all the passionate affections of a soul sick of thy love ; with all zealous desires to glorifie thee , with all fervent longings after thee , and thy salvation ; I remember thee in thy sufferings , Oh doe thou remember me in thy glory . SECT . XXIX . HAving thus busied it self with holy thoughts in the time of the celebration , the devout soul breaks not off in an abrupt unmannerlinesse , without taking leave of the great master of this heavenly feast , but with a secret adoration , humbly blesseth God for so great a mercy , and heartily resolves and desires to walk worthy of the Lord Jesus , whom it hath received , and to consecrate it selfe wholly to the service of him that hath so dearly bought it , and hath given it these pledges of its eternall union with him . The Devout Soul hath thus supt in heaven , and returns home , yet the work is not thus done : after the elements are out of eye and use , there remains a digestion of this celestiall food , by holy meditation ; and now it thinks , Oh what a blessing have I received to day ! no lesse than my Lord Jesus , with all his merits ; and in and with him , the assurance of the remission of all my sins , and everlasting salvation : How happy am I , if I be not wanting to God & my self ? How unworthy shall I be , if I doe not strive to answer this love of my God and Saviour , in all hearty affection , and in all holy obedience ? And now after this heavenly repast , how do I feel my self ? what strength , what advantage hath my faith gotten ? how much am I nearer to heaven than before ? how much faster hold have I taken of my blessed Redeemer ? how much more firm and sensible is my interest in him ? Neither are these thoughts , and this examination the work of the next instant onely , but they are such , as must dwell upon the heart ; and must often solicite our memory , and excite our practise , that by this means we may frequently renew the efficacy of this blessed Sacrament , and our souls may batten more and more , with this spirituall nourishment , and may be fed up to eternall life . SECT . XXX . THese are the generalities of our Devotion , which are of common use to all Christians ; There are besides these certaine specialties of it , appliable to severall occasions , times , places , persons ; For there are morning , and evening Devotions ; Devotions proper to our board , to our closer , to our bed , to Gods day , to our own ; to health , to sicknesse , to severall callings , to recreations ; to the way , to the field , to the Church , to our home ; to the student , to the souldier , to the Magistrate , to the Minister , to the husband , wife , child , servant ; to our owne persons , to our families ; The severalties whereof , as they are scarce finite for number , so are most fit to to be left to the judgement , and holy managing of every Christian ; neiis it to be imagined , that any soul which is taught of God , and hath any acquaintance with heaven , can be to seek in the particular application of common rules to his own necessity or expedience . The result of all is , A devout man is he that ever sees the invisible , and ever trembleth before that God he sees ; that walks ever , here on earth , with the God of heaven ; and still adores that Majesty with whom he converses ; That confers hourly with the God of spirits in his own language ; yet so , as no familiarity can abate of his aw , nor fear abate ought of his love . To whom the gates of heaven are ever open ; that he may go in at pleasure to the throne of grace , & none of the Angelical spirits can offer to challenge him of too much boldness : Whose eyes are well acquainted with those heavenly guardians , the presence of whom hee doth as truly acknowledge , as if they were his sensible Companions . He is well known of the King of glory , for a daily sutor in the Court of heaven , and none so welcome there , as he : He accounts all his time lost that falls beside his God ; and can be no more weary of good thoughts , than of happinesse . His bosome is no harbour for any knowne evill ; and it is a question whether hee more abhorres sin , or hell ; His care , is to entertain God in a clear and free heart , and therefore he thrusts the world out of doors , and humbly beseeches God to welcome himself to his owne : He is truly dejected , and vile in his owne eyes : Nothing but hell is lower than he ; every of his slips are hainous , every trespasse is aggravated to rebellion ; The glory and favours of God heighten his humiliation ; He hath lookt down to the bottomlesse deep , and seen with horror what he deserved to feel everlastingly ; His cries have been as strong , as his fears just ; and he hath found mercy more ready to rescue him , than he could be importunate : His hand could not be so soon put forth as his Saviours , for deliverance . The sense of this mercy hath raised him to an unspeakable joy , to a most fervent love of so dear a Redeemer ; that love hath knit his heart to so meritorious a deliverer , and wrought a blessed union betwixt God and his soul . That union can no more be severed from an infinite delight , than that delight can bee severed from an humble , & cheerfull acquiescence in his munificent God ; And now , as in an heavenly freedome , he pours out his soul into the bosome of the Almighty , in all faithfull sutes for himself and others ; so , he enjoyes God in the blessings received , and returns all zealous prayses to the giver . He comes reverently to the Oracles of God , and brings not his eye , but his heart with him ; not carelesly negligent in seeking to know the revealed will of his Maker , nor too busily inquisitive into his deep counsels ; not too remisse in the letter , nor too peremptory in the sense : gladly comprehending what hee may , and admiring what he cannot comprehend . Doth God call for his ear ? He goes awfully into the holy presence and so hears , as if he should now hear his last : Latching every word that drops from the Preachers lips , ere it fall to the ground , and laying it up carefully where hee may be sure to fetch it . Hee sits not to censure , but to learn , yet speculation and knowledge is the least drift of his labour ; Nothing is his own but what he practiseth . Is he invited to Gods feast ? he hates to come in a soul and slovenly dresse ; but trims up his soul , so , as may be fit for an heavenly guest : Neither doth he leave his stomach at home cloyed with the world , but brings a sharp appetite with him ; and so feeds as if he meant to live for ever . All earthly Delicates are unsavory to him , in respect of that celestiall Manna : Shortly , he so eates and drinks , as one that sees himself set at Table with God , and his Angels ; and rises and departs full of his Saviour ; and in the strength of that meal walks vigorously and cheerfully on towards his glory . Finally , as he well knows that he lives , and moves , and hath his being in God , so he refers his life , motions , and being wholly to God ; so acting all things , as if God did them by him , so using all things , as one that enjoyes God in them ; and in the mean time so walking on earth , that he doth in a sort carry his heaven with him . THE FREE PRISONER : OR , The COMFORT of RESTRAINT . Written Some while since in the Tower , BY I. H. B. N. The Free Prisoner : OR , The Comfort of Restraint . SECT . I. SIR , WHiles you pity my Affliction , take heed lest you aggravate it , and in your thoughts make it greater than it is in my own ; It is true , I am under restraint ; What is that to a man , that can be free in the Tower , and cannot but be a prisoner abroad ? Such is my condition , and every Divine Philosophers with me . Were my walks much straiter than they are , they cannot hold me in ; It is a bold word to say , I cannot , I will not be a prisoner : It is my soul that is I : my flesh is my partner , ( if not my servant ) not my self : However my body may be immured , that agile spirit shall flie abroad , and visit both earth & heaven at pleasure . Who shall hinder it from mounting up ( in an instant ) to that supreme region of blisse , and from seeing that , by the eye of faith , which S. Paul saw in extasie ; and when it hath viewed that blessed Hierarchy of heaven , to glance down through the innumerable , and unmeasurable globes of light ( which move in the firmament ; and below it ) into this elementary world ; and there to compass seas and lands , without shipwrack , in a trice , which a Drake , or Cavendish cannot doe , but with danger , and in some years navigation ; And if my thoughts list to stay themselves in the passage ; with what variety can my soul be taken up of severall objects ; Here , turning in to the dark vaults , and dungeons of penall restraint , to visit the disconsolate prisoners , and to fetch from their greater misery , a just mitigation of mine own ; There , looking in to the houses of vain jollity , and pitying that which the sensuall fools call happiness ; Here stepping in to the Courts of great Princes , & in them observing the fawning compliances of some , the trecherous underworking of others ; hollow friendships , faithless ingagements , faire faces , smooth tongues , rich suits , viewing all save their hearts , and censuring nothing that it sees not ; There calling in at the low cottages of the poor , and out of their empty cupbord furnishing it self with thankfulnesse ; Here so overlooking the Courts of Justice , as not willing to see rigour or partiality ; There listning what they say in those meetings w ch would passe for sacred , and wondring at what it hears . Thus can , and shal , and doth my nimble spirit bestirre it selfe in a restlesse flight , making onely the Empyreall heaven , the bounds of its motion ; not being more able to stand still , than the heavens themselves , whence it descended : Should the Iron enter into my soul , as it did into that good Patriarchs , yet it cannot fetter me : No more can my spirit be confined to one place , than my body can bee diffused to many . Perhaps therefore you are mistaken in my condition ; for what is it I beseech you that makes a prisoner ? Is it an allotment to the same roome without change , without remove ? What is that still to a mind that is free ? And why is my body then more a prisorer than the best mans soul ; that , you know , is peremptorily assigned , for inhabitation to this house of clay till the day of dissolution : Why more than the stars of heaven , which have remained fixed in their first stations ever since they were first created ? Why more than those great persons which keep up for state ; or dames for beauty ? Why more than those Anachorites whom wee have seen willingly coopt up for merit ? How much more scope have we than they ? Wee breath fresh aire , we see the same heavens with the freeest travellers . SECT . II. BUt we have ( you wil say ) bounds for our restraint which the free spirit hates ; as never being pleased , but with a full liberty both of prospect and passage ; Any barre , whether to the foot , or to the eye , is a death : Oh vain affectation of wild , and roving curiosity ! If their desires cannot be bounded , yet their motions must ; When they have the full sight of heaven above them , they cannot climbe up into it ; they cannot possibly see that whole glorious contignation ; and when the whole earth lies open before them , they can measure but some small peeces of it . How can they be quiet till they have purchased Tycho Brahe his prospective trunk of thirty two foot long , wherby they may discover a better face of heaven ; some lesser Planets moving round about the Sun , and the Moonets about Saturn and Jupiter , & the mountains , seas and vallies in the Moon ? How can they rest til having acquainted themselves with the constellations of our Hemisphere , they have passed the Equinoctiall , and seen the triangle , the crosse , and the clouds , and the rest of the unknown stars that move above the other Pole ? And when all this is done , they are but who they were , no whit better , no whit wiser , and perhaps far lesse happy than those , who never smelt any but their own smoak ; never knew any star , but Charls-wayn , the morning star , and the seven . For me , I do not envy , but wonder at the licentious freedome , which these men thinke themselves happy to enjoy ; and hold it a weaknesse in those minds , which cannot find more advantage and pleasure in confinement , & retirednesse ; Is it a small benefit , that I am placed there , where no oathes , no blasphemies beat my eares ? where my eyes are in no perill of wounding objects ; where I hear no invectives , no false doctrines , no sermocinations of Iron-mongers , Felt-makers , Coblers , Broom-men , Grooms , or any other of those inspired ignorants ; no curses , no ribaldries : where I see no drunken comessations , no rebellious routs , no violent oppressions , no obscene rejoinings , nor ought else that might either vex or affright my soul . This , this is my liberty : who whiles I sit here quietly lockt up by my keeper , can pity the turmoils & distempers abroad , and bless my own immunity from those too common evills . SECT . III. IS is the necessity , and force of the restraint ; since those things which we do voluntarily , are wont to passe from us with delight , which being imposed seem grievous to us ? Why should not I have so much power over my will as to make that voluntary in me , to undergoe , which another wills forceably to inflict ? the mind that is truely subacted to Grace , can so frame it self to what it must suffer , as that it finds a kind of contentment in patience ; Thus we daily doe to the Almighty , whose wil , by our humble submission , wee make ours ; and pray that we may doe so : And who can restraine us without him ? If therefore my wise and holy God think it best to cage me up , by the command of authority ( upon what cause soever ) why should not I think this inclosure a better liberty : who know there is perfect freedome in his obedience ? So then , if constraint make a prisoner , I am none ; who am most willingly , where my God will have me : And , if my will did not often carry me out of my owne walls at home , why cannot it as well confine me to a larger compasse of the Tower ? SECT . IV. IS it solitude and Infrequence of visitation ? This may perhaps be troublesom to a man that knows not to entertaine himselfe ; but , to him that can hold continual discourse with his owne heart , no favor can be greater ; For of all other , these self-conferences are most beneficiall to the soul ; Other mens communication may spend the time with more advantage of learning , or mirth ; but none can yeeld us so much spirituall profit , as our own soliloquies : And when all is done , the Greeks said well ; It is not much , but usefull that makes truely wise . Besides this , wee can never have the opportunity of so good company , as when we are alone : Now , we enjoy the society of God , and his Angels , which wee cannot so freely doe in a throng of visitants : When God would expresse his greatest intirenesse with his Church , Ducam eam in solitudinem , saith he : I will bring her into the wildernesse , and there speak comfortably to her . We cannot expect so sweer conversation with God , in the presence of others , as apart . Oh the divine benefit of an holy solitarinesse , which no worldly heart can either know , or value ! What care I for seeing of men , when I may see him that is invisible ? What care I for chatting with friends , when I may talk familiarly with the God of heaven ? What care I for entertaining mortall guests , when I may with Abraham & his Nephew Lot feast the Angels of God : and ( which were too great a word , if God himself had not spoken it ) be attended by them ? SECT . V. IS it the reproach and ignominy that commonly attends the very name of an imprisonment ? weak minds may be affected with every thing : but , with solid judgements , it is not the punishment , but the cause that makes either the Martyr , or the malefactor . S. Pauls bonds were famous : and Petrus and vincula is not without a note of yearly celebrity : and it were hard , if so many blessed Martyrs , and Confessors , who have lived , and dyed in Jayles , for the truths sake , should not have brought prisons ( such as they may be ) into some credit . Shortly , as notorious crimes may be at liberty , so even innocence may be under restraint ; yet those crimes no whit the better , nor this innocence the worse . Besides ( that which perhaps came not within your freer thoughts ) every restraint is not for punishment ; there is a restraint for safety , a salva custodia , as well as arcta , such is this of ours : This strong Tower serves not so much for our prison , as for our defence ; what norror soever the name may carry in it : I blesse God for these wals , out of which I know not where we could ( for the time ) have been safe from the rage of the mis-incensed multitude : Poor seduced soules , they were taught it was pieto to be cruel ; and were misperswaded to hate and condemn us for that , ( which should have procured their reverence , and honor ) even that holy station which wee hold in Gods Church ; and to curse those of us , who had deserved nothing but their thanks and prayers : railing on our very profession in the streets ; and rejoycing in our supposed ruine : Father , forgive them , for they knew not what they did : Here wee were out of the danger of this mis-raised fury , and had leasure to pray for the quenching of those wild-fires of contention , and causelesse malice , which ( to our great grief ) we saw wicked incendiaries dayly to cast amongst Gods dear , & wel-minded people . Here we have well & happily approved with the blessed Apostle , that ( what ever our restraint be ) the Word of God is not bound ; With what liberty , with what zeale , with what successe hath that been preached by us to all commers ? Let them say , whether the Tower had ever so many , such guests , or such benedictions ; so as if the place have rendred us safe , wee have endeavoured to make it happy ; Wherein our performances have seemed to confute that which Cornelius Bishop of Rome long since observed , that the minde laden with heavy burdens of affliction , is not able to doe that service , which it can doe when it is free and at ease ; Our troubles through Gods mercy made us more active , and our labours more effectuall . SECT . VI. ADde unto these ( if you please ) the eminent dignity of the place , such as is able to give a kind of honor to captivity , the ancient seat of Kings , chosen by them , as for the safe residence of their Royall Persons , so for their Treasury , their Wardrobe , their Magazine ; all these precious things are under the same custody with our selves ; sent hither , not as to prison , but a repositorie ; and why should wee thinke our selves in any other condition ? How many worthy inhabitants make choice to fixe their abode within these walls , as not knowing where to bee happier ? the place is the same to us , if our will may he the same with theirs ; they dearly purchase that , which cost us nothing but our fees ; nothing makes the difference , but the meer conceit of Liberty , which , whiles I can give to my self , in my thoughts , why am I pitied as miserable , while their happinesse is applauded ? You see then , how free I am in that which you miscall my prison ; see now , how little cause I have to affect this liberty , which you imagine mee to want ; since I shall be , I can be no other than a Prisoner abroad : There is much difference of Prisons ; One is straight and close locked , so farre from admitting visitants , that it scarce allowes the Sunne to look in at those crosse-barred grates ; another , is more large and spacious , yeelding both Walkes and accesse ; Even after my discharge from these Walls , I shall be yet sure to bee a Prisoner , both these wayes ; For , what is my body but my prison in the one ? and what is the world , but my prison in the other kind ? SECT . VII . TO begin with the former , never was there a more close prisoner than my soul is for the time to my body ; Close in respect of the essence of that spirit , which since its first Mittimus , never stirr'd out from this strait room ; never can doe , till my Gaole-delivery . If you respect the improvement of the operations of that busie soul , it is any where , it is successively , every where ; no place can hold it , none can limit it ; but if you regard the immortal , and immateriall substance of it , it is fast lockt up within these walls of clay , till the day of my changing come ; even as the closest Captive may write letters to his remotest friends , whilest his person is in durance ; I have too much reason to acknowledge my native Jayle , and feel the true Symptoms of it to my pain ; what darknesse of sorrow have I here found ? what little-ease of melancholicke lodgings ? what manacles and shackles of cramps ? yea what racks of torturing convulsions ? And if there bee others , that find lesse misery in their prison , yet there is no good soul , but findes equall restraint : That spirituall substance , which is imprisoned within us , would faine bee flying up to that heaven whence it descended ; these walls of flesh forbid that evolation , ( as Socrates cal'd it of old ) and will not let it out , till the God of spirits ( who placed it there ) shall unlock the doores and free the prisoner by death ; He that infused life into Lazarus , that he might call him from the prison of the grave , must take life from us , when he cals us out of this prison of flesh ; I desire to be loosed , and to be with Christ , ( saith the Apostle ) as some versions expresse it ; whiles we are chained to this flesh , we can have no passage to heaven , no free conversation with our Saviour ; Although it was the singular privilege of that great Doctor of the Gentiles , that he was in heaven before his dissolution : whether in the body , or out of the body , he knew not : How far that rapture extended , whether to both soule and body , if he knew not , how should we ? But this we know , that such extasie and vision was in him , without separation of the soul from the body ; which another should hope for in vaine : And for him , so he saw this glory of Paradice , that hee could not yet enjoy it : Before he , or we , can be blessed with the fruition of Christ , we must be loosed , that is , freed from our clog , & our chaine of this mortall body . What but our prison wals can hinder us here , from a free prospect ? What but these wals of flesh can hinder me from a cleare vision of God ? I must now , for the time , see as I may : Nothing can enter into my soule , but what passes through my senses , & partakes , in some sort , of their earthlinesse ; when I am freed from them , I shal see as I am seen ; in an abstracted & heavenly way ; so as one spirit apprehends another : I doe now , at the best , see those spirituall objects darkly , by the eye of faith , as in a glasse ; and that not one of the clearest neither : ( Alas , what dim representations are these , that I can attaine to here , of that Majesty , whose sight shal make me blessed ? ) I shal once see as I am seen , face to face ; the face of my glorified soul shal see the face of that all-glorious Deity , and in that sight be eternally happy ; It is enough for a prisoner in this dungeon of clay , to know of , and fore-expect , such felicity , whereof these earthly gieves render him as yet uncapable . SECT . VIII . VVOE is me ! how many prisons doe we passe ? so soon as ever this divine soul is infused into this flesh , it is a prisoner ; neither can any more passe out of this skin , till this frame of nature be demolished : And now , as the soul of this Embryon is instantly a prisoner to the body , so the body is also a prisoner in the womb , wherein it is formed : what darknesse , what closenesse , what uneasinesie , what nuisance is there in this Dungeon of nature ? There he must lye in an uncouth posture , for his appointed moneth , till the native bonds being loosed , and the doores forced open , hee shall be by an helpfull obstetrication drawn forth into the larger prison of the world ; there indeed he hath elbow-room enough : but all that wide scope cannot free him from a true incarceration : Who knowes not that there are many differences , and latitudes of restraint ? A Simeon may imprison and enchaine himself in the compasse of a pillar , not allowing himself the ease of his whole dimensions ; Peter may be lockt up in a larger Jayl , betwixt his two Leopards ( as that Father tearms them ; ) S. Paul may be two years allowed to be a Prisoner in his own hired house , but under the guard of his keeper , and not without his chain : There are those , who upon hainous , and dangerous occasions may be kept close under many locks ; there are prisoners at large , who have the liberty of the Tower ; yet even these last notwithstanding the allowance of spacious walks , & fresh gardens , are no other than acknowledged prisoners : Such is my condition to the world , when I am at my fullest liberty . It is true , that when I look back to the straitness of my first , and native prison , and compare it with the large extent of that wide world , into which I am brought , I may wel with Isaac's Herds-mensay , Rehoboth , For now , the Lord hath made me room : but when I compare that world , wherein I am , with that whereto I aspire , and which I know to be above , and look to enjoy ; I can see nothing here , but meer prison-walls , and professe my life to be no other than a perpetuall durance . SECT . IX . IF Varro said of old , that the world was no other than the great house of little man , I shall be bold to adde what kind of house it is ; It is no other than his prison , yea , his dungeon . Far be it from me to disparage the glorious worke of my omnipotent Creator : I were not worthy to look upon this large , and glittering roof of heaven , nor to see the pleasant varieties of these earthly landskips , If I did not adore that infinite power , and wisdome which appears in this goodly , and immense fabrick ; and confesse the marvellous beauty of that majestick , and transcendent workmanship ; Rather when I see the Moone and the Stars , which thou hast ordained , I say with the Psalmist , Lord what is man ? But , O God , it is no dishonor to thee , that though this be a fair house , yet thou hast one so much better than it , as a Palace is beyond a Jayl . This beauty may please , but that ravisheth my soul : Here is light , but dim , and dusky , in respect of that inaccessable light , wherein thou dwellest : Here is a glorious Sun , that illumineth this inferior world , but thou art the Sun who enlightenest that world above : Thou , to whom thy created Sun is but a shadow . Here we converse with beasts , or at the best , with men ; there with blessed souls , and heavenly Angels : Here some frivolous delights are intermixed with a thousand vexations ; There in thy presence is the fulness of joy : So then , let the sensuall heart mis-place his paradise here in the world , it shal not passe for other with me , than my prison : How can it ? Why should it ? for what other termes do I find here ? What blinde light looks in here at these scant loop-holes of my soul ? Yea , what darknes of ignorance rather possesses me ? what bolts and shackles of heavy crosses do I bear about me ? how am I fed here with the bread of affliction ? how am I watched and beset with evill spirits ? how contumeliously traduced ? how disdainfully lookt upon ? how dragging the same chaine with the worst malefactors ? how disabled to all spiritual motions ? how restrained from that full liberty of enjoying my home , and my God in it , which I daily expect in my dissolution ? when therefore , I am released from these wals , I am still imprisoned in larger . and so shall be til the Lord of the Spirits of all flesh ( who put me here ) shall set me free ; and all the days of my appointed time will I wait , till this my changing come . SECT . X. YOu see then by this time , how little reason I have to be too much troubled with this imprisonment , or my friends for me ; But indeed , there are some sorts of Prisoners , which neither you nor I can have teares enow to bewaile : and those especially of two kinds . The one , those that are too much affected with an outward bondage : The other , those that are no whit affected with a spirituall . In the first rank are they that sink under the weight of their Irons : Poor impotent soules , that groaning under the cruelty of a Turkish thraldom , or a Spanish Inquisition , want Faith to bear them out , against the impetuous violences of their tormentors : I sorrow for their sufferings ; but for their fainting more : Could they see the Crown of Glory , which the righteous Judge holds ready for their victorious Patience , they could not but contemn paine , and all the pomp of Death , and confesse that their Light affliction ( which is but for a moment ) works for them a far more exceeding & eternall weight of glory . But alas , it is the weaknesse of their eyes , that they onely look at the things that are seen , close walls , heavy fetters , sharp scourges , mercilesse racks , and other dreadfull engins of torture , and see not the things which are not seen , the glorious reward of their victory , blessednesse . Had they had Stephens eyes , they would have emulated his martyrdome ; Surely whosoever shal but read the story of the mother and the seven brothers in the Maccabees , & that of the fourty Armenian Martyrs frozen to death , reported by Gaudentius , and shall there see the fainting revolter dying uncomfortably in the Bath , whiles the other thirty and nine ( together with their new converted Keeper ) are crowned by an Angel from heaven , cannot chuse ( except he have nothing but ice in his bosome ) but find in himself a disposition emulous of their courage , & = ambitious of their honour ; But alas , what ever our desires , and purposes may be , it is not for every one to attaine to the glory of Martyrdome ; this is the highest pitch , that earthly Saints are capable of : He must be more than a man , whom paine and death cannot remove from his holy resolutions , and especially , the lingring execution of both . It is well if an age can yeeld one , Mole : In what termes shall I commemorate thee , O thou blessed Confessor , the great example of invincible constancy , in these back-sliding times ( if at least thy rare perseverance be not more for wonder than imitation ) whom thirty yeares tedious durance in the Inqusitory at Rome , could not weary out of thy sincere profession of the Evangelical truth ? All this while thou wert not allowed the speech , the sight of any , but thy persecutors : Here was none to pity thee , none to exhort thee ; If either force of perswasion , or proffers of favour , or threats of extremity , could have wrought thee for thy perversion , thou hadst not at last dyed ours . Blessed bee the God of all comfort , who having stood by thee , & made thee faithfull to the death , hath now given thee a Crown of life and immortality ; and left thee a noble patterne of Christian Fortitude , so much more remarkable , as lesse frequently followed . Whether I look into the former , or the present times , I finde the world full of shrinking professors . Amongst the first Christians , persecution easily discovered four sorts of cowardly Renegadoes ; The first , and worst , whom they justly stiled Idolaters , that yielded to all the publicke formes of worship to those false Gods : The second , Sacrificers , who condescended so far , as to some kinde of immolation unto those fained deities , or , at least , to a tasting of those things which were thus offered : The third , Incensers , such as ( with Marcellinus himself ) came on so far , as to cast some graines of incense into the Idols fire : The last were their Libellaticks , such as privately by themselves , or by some allowed proxey , denyed the Faith , yet with their money bought out this ignominy , and sinne of any publick Act of Idolatry . Not to speak of those many thousands which fell downe before Solyman the second , and held up their finger to signifie their conversion to his Mahometism , for ease of their taxations ? how many do we hear of daily of all nations , and some ( which I shame and grieve to say ) of our owne , who yeeld to receive circumcision , and to renounce their Saviour ? Oh the lamentable condition of those distressed Christians ! If constant to their profession , they live in a perpetual purgatory of torment ; If revolting , they run into the danger of an everlasting damnation in hell ; Even this gentle restraint puts me into the meditation of their insupportable durance ; Why do not all Christia nhearts bleed with the sense of their deplorable estate ? why is not our compassion heightened , according to the depth of their perill , and misery ? What are our bowels made of , if they yearne not at their unexpressible calamity ? Ye rich Merchants , under whose imployment many of these poor soules have thus unhappily miscarried , how can you blesse your selves in your baggs , whiles you see themembers of Christ your Saviour , thus torn from him , for want of a petty ransome ? Ye eminent persons whom God hath advanced to power & greatness , how can you sleep quietly upon your pillows , whiles you think of the cold and hard lodgings , the hungry bellies , the naked and waled backs of miserable Christians ? Lastly , what fervent prayers should we all , that professe the dear name of Christ , poure out unto the God of heaven for the strengthning of the faith & patience of these afflicted souls against the assaults of violence ? and for their happy and speedy deliverance out of their woefull captivity ? SECT . XI . THese prisoners are worthy of our deep compassion ; as those , who are too sensible of their owne misery ; Others there are , who are so much more worthy of greater pity , by how much they are lesse apprehensive of their need of it ; plausible prisoners under a spirituall tyranny ; whose very wills are so captived to the powers of darknesse , that to chuse they would be no other than bondmen ; pleasing themselves in those chains , whose weight is enough to sink their souls into hell ; such are they , who have yielded themselves over to be enthralled by any known sin ; No men under heaven do so much applaud themselves in the conceit of their liberty ; none so great slaves as they ; If the very Stoick Philosophers had not enough evinced this truth , Divinity should : Indeed , the world is a worse kind of Algier , full of miserable captives ; here lies one so fettered in lust , that hee rots againe ; there another , so laden with drunken excesse , that he can neither goe nor stand , and in very deed is not his owne man : here , one so pinched with golden fetters , that he can neither eate , nor sleep , nor at all enjoy himself ; there , another so pined with envy , that he is forced to feed on his owne heart : here , one so tormented with anger that hee is stark mad for the time ; and cares not how hee mischieves himself in a furious desire to hurt others : there , another so racked with ambition , that he is stretched beyond his own length , and lives in the pain of a perpetuall self-extension . These , and all others of this kinde are most miserable prisoners , chained up for ever-lasting darknesse : So much more worthy of our pity , as they are lesse capable of their own : Spend your compassion ( if you please ) upon these deplorable subjects ; But for me , wish me ( if you will ) as free from any imputation of evill , as I was , and am from the thought of it ; wish mee in your free champian , where I may have no hedge so much as to confine my eye : wish me happy in the society of so dear and noble a Friend ; but in the meane while , think of me no otherwise , than as a Free Prisoner , And Yours thankfully devoted in all faithfull observance , I. N. FINIS . Severall Tractates written by Dr. Hall B. of Norwich , In and since his Imprisonment and Retiring . Namely , 1. THe Devout Soul , and Free Prisoner . 2. The Remedy of Discontentment , Or , A Treatise of Contentation in whatsoever condition . 3. The Peace-maker , laying forth the right way of Peace in matter of Religion . 4. The Balme of Gilead , Or , Comforts for the distressed ; both Morall and Divine . 5. Christ Mysticall , Or , The blessed union of Christ & his Members : To which is addded , An holy Rapture , Or , A Patheticall Meditation of the love of Christ . Also , The Christian laid forth in his whole disposition and carriage . 6. A Modest Offer , tendred to the Assembly of Divines at Westminster . 7. Select Thoughts in two Decades , with the breathing of the Devout Soule . 8. Pax Terris . 9. Imposition of Hands . 10. The Revelation unrevealed — Concerning , The thousand yeares reigne of the Saints with Christ on Earth . 11. Susurrium cum Deo. Or , Holy Selfe-Conferences of the Devout Soul , upon sundry choice Occasions . Now in the Presse , and never before Printed . Notes, typically marginal, from the original text Notes for div A45226-e270 Dr. Preston Psa . 19 1 , 2 Psa . 104. 24. Cant. 5. 6. Psa . 41. 4. 79. 8. 130 3. 94. 11. 3. 7. 89. 48. 109. 21. 86. 4. Psal . 71. 10. 86. 11. 70. 6. 60. 11. 71. 23. 31. 17. 40. 14. 5. 8. 119. penult . 68. 35. 92. 5. 71. 17. 18. 47. Psa . 63. 4. 145. 10. 04. 25. 18. 31. 20. 5. 107. 8. 31. 21. 9. 10. 16. 12. 8. 4. 115. 1. Psal . 19. 1. 74. 17. 97. 11. 36. 9. 39. 5. 93. 5. Psa . 139. 11 139. 2. 51. 7. 17. 5. 90. 12. 39. 5. Luk. 11. 25 Wisd . 1. 4. Psa . 26. 6. Ecl. 10. Esa . 66. 2. Gen. 18. 27 Pro. 30. 2. Mat. 3. 11. Ephes . 3. 8. Job 38. Phil. 2. 6 , 7 , 8 , &c. Rom. 5. 1. Ps . 103. 8. Ps . 116. 12 , 13. Ps . 119. 18 , 21 , &c. Phil. 1. 21. Gal. 2. 20. Cant. 2. 16. Cant. 4. 9. 6. 4 , 5. Cant. 5. 10. 8. 6. 2. 5. Psal . 116. Rom. 3. 4 Psal . 119. 8. Carolus Bor romaeus . Acts 19. 35. Eccles . 5. 1. Judg. 3. 20. 2 Cor. 5. 20 Acts 10. 33. 1 Sam. 25. 24. Job 13. 17. Psa . 40. 6. Serm. ad Eccles . cautelam . 1 Pet. 2. 2. Eph. 3. 9. Zach. 3. Mat. 5. 23. Notes for div A45226-e4270 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hos . 2. 14. Non enim potest mens attrita & oneribus & importunitatibus gravata , tantum boni peragere , quantum delectata , & oppressionibus solut a. Cornel. ep . 2. Rufo Coepiscopo . Acts ult . Gen. 36. 22 Magna domus homuli . Psal . 8. 3 , 4. 
A33775	----	Daily devotions, or, The Christians morning and evening sacrifice digested into prayers and meditations, for every day in the week, and other occasions : with some short directions for a godly life / by John Colet ... Colet, John, 1467?-1519. 1693 Approx. 350 KB of XML-encoded text transcribed from 154 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A33775 Wing C5093 ESTC R39992 18579224 ocm 18579224 108085 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33775) Transcribed from: (Early English Books Online ; image set 108085) Images scanned from microfilm: (Early English books, 1641-1700 ; 1648:14) Daily devotions, or, The Christians morning and evening sacrifice digested into prayers and meditations, for every day in the week, and other occasions : with some short directions for a godly life / by John Colet ... Colet, John, 1467?-1519. Fuller, Thomas, 1608-1661. The nineteenth edition [25], 269, [4] p. : port. Printed for Nath. Ponder ... and Edw. Evets ..., London : 1684. Contains frontispiece portrait of John Colet. Published also with title: A right fruitful admonition concerning the order of a good Christian man's life. Table of contents: [4] p. at end. Imperfect: tightly bound with print show-through and loss of print. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Christian life -- Early works to 1800. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-08 Olivia Bottum Sampled and proofread 2005-08 Olivia Bottum Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion DAILY DEVOTIONS . OR THE Christians Morning and Evening SACRIFICE . Digested into Prayers and Meditations , for every day in the week , and other occasions . With some short Directions for a Godly Life . By JOHN COLET , D. D. Dean of St Pauls , London , and Founder of that Famous School near adjoyning . The Nineteenth Edition , with a brief Account of the Authors Life , by Dr. Fuller . LONDON , Printed for Nath. Ponder at the Peacock in the Poultrey , and Edw. Evets at the Green Dragon in St Paul's Church-Yard . 1684. The Effigies of IOHN COLLETT Dr of Divinitie and Some time Dean of St Paules Church London who departed this Life Ano Dom : 1519 Aged 53 years . The Life of that Reverend Divine , Dr. Colet , sometimes Dean of S. Pauls . JOhn Colet , Son of Sir Henry Colet , Mercer , and twice Lord Mayor of London , was the only surviving Child his Parents had of two and Twenty . Thus GOD , though He breaks the Ring , left them the Diamond in preserving him alive . In his Youth he visited Foreign ●arts , and the scattered Perfections ●f several Nations he collected and ●istilled into himself ; returning home , in Oxford he publickly expounded all Saint Paul ' s Epistles , with no less profit to others than Applause to himself . He taught the Learned there to beat their Swords into Mattocks , and their Spears into Pruning-hooks , to turn disputes into Doctrines , Controversies into positive Divinity . Then began the beams of his worth to shine in the Court , and King HENRY the Seventh ( a knowing Prince who generally grounded His favour on Desert , ) for his well Expounding Saint Paul ' s Epistles , made him Dean of Saint Pauls in London . Here Colet read his former Lectures over again , preferring rather to set on the Table , wholsome cold meat , which had been there once before , than to feed his Auditors with flesh half raw , though hot from the spit . But day shall as soon be without Night , as a grand merit without envy attending it . Some accused him as not thorow paced in his Religion ; and confining on Heresie in some Opinions , as denying due reverence to Images and Saints , &c. But as our Colet preferred the immediate going to GOD before mediation of Saints , so GOD gave him the happiness to have direct access to his Earthly King , without applying himself to the favour of Courtiers . King Henry the Eighth had the hearing of his Cause , and dismiss'd him with this worthy Testimony : Let other men chuse what Doctor they please , this Man shall be my Doctor . He was ( as I may say ) a Luther before Luther , for his Doctrine . A strict shunner of vice in himself , and punisher of it in those that were under him . Look in this Treatise to behold his Faith , and on Saint Pauls School ( which he Founded ) to see his Charity . By T. F. D. D. A fruitful Direction , and Order of a good Christian Life , very profitable to be regarded of all people . With sundry fruitful Precepts to be followed ; made by that worthy man , Dr. Colet , sometime Dean of S. Pauls . REmember first of all ( virtuous Reader ) that it is high wisdom , and great perfection thy self to know , and then thy self to despise ; thou must know that thou hast nothing that good is of thy self , but of GOD : for the gifts of GOD's nature and all other temporal gifts of this world , which be lawfully and truly obtained , well considered , are come to thee by the infinite goodness and grace of God , and not thy self . Wherefore and in especial it is necessary for thee to know , that GOD of his great Grace , hath made thee his Image , having regard to thy memory , understanding and will , and that GOD is thy Maker , and thou his wretched Creature and thou art redeemed of God by the passion of Jesus Christ , and is thy helper , thy refuge and thy deliverer from all evil , and to consider and know the Goodly order which GOD , of his infinite wisdom hath ordained thee to be ordered by : as to have these temporal goods for the necessity of the body , the body and sensual apperites to be ordered by the Soul , the Soul to be ordered by reason , and grace to know thy duty to GOD , and to thy Neighbour ; and by all common reason if thou do keep this convenient order to GOD and his Creatures , they shall keep their order to thee : but if thou do break thy order to thee of likelihood they shall break their orde● to thee ; for how should thy Wife , Children , Servants , and other Creatures with thee which thou hast doing , do their duty , and keep their order to thee if thou dost not so to GOD and to them ? And also think thou of a surety , that if thy sensual appetite be not ordered by reason and grace , thou art worse ordered than a beast ; for thou then livest out of order , and so doth not a Beast ; which is a great shame and rebuke to thee , being a reasonable creature , and without the great mercy of GOD , it shall be thine eternal destruction : wherefore I say consider what thy sin is , in the ignorance of God , of thy self , and of thine own evil , and of his holiness : and search thine impenitency in this , that thou makest too light account of GOD's justice , and therefore thy heart waxeth hard ; it is far without feeling of faith , either toward God , or love towards thy Neighbour , so that thou likest and lovest sin , and hast no grief nor hatred for it : examine further , whether thou hast not neglected GOD's Word , either not in diligent hearing of it preached or read , or when thou hast heard it , in not regarding it : nay , whether thou hast not had more delight to read unprofitable blessings , savouring altogether of the flesh , such as thou shouldest ●e afraid once to think of , as it would have beseemed thy holy profession , and whether thou hast not rebelled against it , whilst thou hast withstood the working of it , that thou shouldest mortifie the old man , changing it and gaining upon it daily , till it be framed to Gods most holy will : and if thou shalt find these things in thee , then judge thy self of sin , that thou be not judged of the Lord , for it is a fearful thing to fall into the hands of the living God Moreover judge thy self for putting no difference between Gods will and thy corrupt will , through which thou hast neglected Gods will , and love thine own to fly from his and follow thine own ; which then hath plainly shewed it self , when his was plainly taught to be contrary to thine , and yet thou didst yield to it , in breathing forth unseemly and ungodly pangs , rageings , and murmurings against it ; and therefore judge thy self of this intolerable pride of mind , and stubbornness of heart , and of those unbridled affections , rebelling and murmuring against God , and mis-judging of him that reproveth thee : Further see whether thou hast judged thy self for neglect of Prayer , when thou hast omitted many days , never regarding it , but as a prophane person hast not once thought of t●● duty therein : and when thou hast prayed , hast done it in the ceremony , without tast or remorse of faith or sin , in such coldness and broken sort , that there hath been no life nor comfort in it : Judge thy self , whether in Prayer , thou hast practised the exercises of a broken heart healed in Christ , and changed into righteousness whether the just mediation of God's goodness moveth thee to offer the sacrifice of thanksgiving , and worketh in thee the love thereof , that thou mightest be stirred up to love him , and to walk in that obedience that he requireth of thee : And because the abusing of Gods Creatures is a great sin , examine thy self , whether thou dost misuse them in forgetfulness of God , in pride of life to please thy self in the creature more than in the Creator , seeing with the abuse of them to set forth thy self in pride , to please thy self and the fleshly eyes of others , rather , than in humbleness , to use them to the pleasing and praising Almighty God the Creator : In the use of all which things , the love of God , which appeareth unto thee to a continual meditation , to make thee to spie out sin in thy self , and to judge that to be sin , which is sin indeed , and in no wise to mince or diminish it , or to cover it with the figg-leaves of thine own vain excuses , but to lay it open before the Lord , nakedly and plainly as it is ; so that thou call not sin righteousness , nor righteousness sin ; good evil , nor evil good : but condemn that which thou knowest to be sin , to abhor it , to flee from it , without all hypocrisie and cloaking of it with self-love , or nourishing it , or else with lightness and contempt to dwell in it ; and therefore thou must examin this sin throughly , of not applying thy heart and mind to meditate and understand , to believe and taste of the work of thy salvation wrought in Christ crucified , through which thou walkest in security , wanting faith , and yet not feeling thy want , wanting the food of life , and the tast of God , and yet hungrest not after it , but thinkest thy self full when thou art empty , and nevertheless , art empty and poor indeed , to beg it at Gods hands the supplyer thereof ; through which thou feelest not the incorporation into Christs body , feel the effect thereof in CHRIST's Death : to Die from sin in his Resurrection , is to live no Righteousness in his Ascension : to ask after Heavenly things , and to leave the Earth and flesh , at his coming again , to be ready with faith and joy to meet him : An● here withal weigh what a great sin it is , not to hearken to the Spirit of God , when 〈◊〉 might work in it , whereby thou dost grieve in and quench it , when thou dost not gladly obey it , and yield to the motions of it ; and therefore judge thy self for not putting off the old man with all his works , and for not putting on the New Man , in bringing forth the fruits of regeneration , for not considering thine exile in the flesh from GOD , or in this World from Heaven : to lament it , and the cause of it , and to extol the Providence of GOD , by which thou livest : and for being idle , vain , ●roud , in thinking , speaking , and doing . Again , for not feeling the estate of GOD's afflicted Church , to sorrow in the affliction of it : for not seeking zealously to glorifie his Gospel , through which thou art not throughly touched for any false Doctrine , Idolatry , or sin : for standing against which , the Saints of God have been , and still are persecuted and killed , and yet thou livest carelesly without feeling of it , and art at a good point , sink it , or swim it . To conclude then , I mean by sin , whatsoever is declared to be sin in the word of God , which lyeth either seen or unseen in our hearts , of what estate soever we be , 〈◊〉 appeareth in life , which is found out 〈◊〉 the word of God , and so adjudged , which thou oughtest to lament before God in the ●xercises of a broken heart , to beat down thy heart with humbleness , to cause thee to beg mercy with aking heart , and very need , to seek that heavenly Physician Jesus Christ , and of eager desire to feed on him by faith , to the assurance of life and Salvation , that the sweetness thereof may work in thee the love of thy God to praise him , the love of his written Word to do it , and in doing it to deny thy self , thy will , affection , and life ; that with humbleness thou maist walk always with and before the Lord in the holiness and righteousness that pleaseth him , knowing that His eye doth search thy heart and life , to see in it his will done and obeyed : and always practising that which is good that thou maiest please Him , and therefore must ask mercy ; and so if thou continually strive and labour to do it , He doth accept of thy imperfect doings in Christ to encourage thee to take better hold , and to do better , &c. Wherefore think , and thank God , and utterly despise thy self , and think thy self a wretch , in that God hath done so much for thee , and thou hast so oft offended his Highness , and also done him so little service : and surely it is also great wisdom for thee to think , that if it had pleased God for to have given to all other men grace , as he hath given to thee , that they would have served him better than thou hast done : wherefore by his mercy , and grace , call unto thy remembrance thy degree or dignity which Almighty God , of his goodness hath called thee unto , and according thereto , yield thy debt , and do thy duty : First , and principally , honour God as thy Maker , love him as thy Redeemer , fear him as thy Judge . Secondly , thy Neighbour which is thy superiour obey : have concord and peace with them which be like with thee in degree , and have mercy on thy inferiors . Thirdly , provide thee to have a heart purged , and a good custody of thy tongue : and in all thy words and deeds have ever in thy mind that thou shalt die shortly , and that God heareth and seeth every thing ; and that nothing is so privily done but it shall be made open . And every morning among other Meditations and Prayers , pray unto the Lord God , that the day following thou mayest use this wretched world , in thy thoughts , words , and deeds , that thou mayest by the merits of Christ's passion , eschew the pains of Hell , and come to the Joy everlasting ; And 〈◊〉 executing thereof , keep truth in words 〈◊〉 deeds , defend no man nor no matter against the truth . In all things think and trust in God , and he shall direct thy ways : Trust not to thine own wit , but fear God , and he will keep thee from evil : Be content to hear good counsel , though it be contrary to thy will ; for he is a very fool that will hear nothing gladly but what is according to his own mind : do no man harm , lest thou suffer the same ; as thou wouldest be done unto , so do thou unto others : be such to others as thou desirest they should be unto the. If thou be Religious , remember that the due execution of true Religion , is not in the wearing of the habit , but with a clear mind in very deed , to execute the rules of true Religion , and the ordinances thereof : If thou be lay and unmarried , keep thee clean unto the time thou be married , and remember the sore and terrible punishment of Noahs flood , and of the destruction of Sodom and Gomorrha , done to man for mis rising flesh ; and if thou intend to marry , or to be married , and hast a good Wife ; thank God therefore , for she is of his sending ; and remember that there be three things pleasing to the Spirit of God , that is to say , concord between brethren , love and charity between Neighbours , and a man and wife well agreeing together : and having in remembrance , that the intent of marriage is not in the beastly appetite of the flesh , but to eschew the evil thereof , or to have children . And if thou have children , as much as thou maist , bring them up in virtue , to be the servants of God ; for it were better for them and thee not to be born , than otherwise . In thine Authority , busie thee rather to be beloved of thine inferiours , than to be dreaded . Let thy subjects and servants rather serve and obey thee for love , than for dread or need : With such a Sovereign goodness govern thy Subjects , that they may be glad to serve thee , both in punishment and in cherishing : Keep a measurable mean , be not too streight , forget not to keep a convenient measure in all thy works : go not to meat but as a reasonable man , with thanks to GOD for his gifts , and then remember , that more be sick and die by superfluities of meats and drinks , than otherwise . Wherefore eat with measure , to live in health ; at thy meat have no other but honest communication , and such as is according to thy knowledge ; backbite no man , be merry in honesty , for sorrow and care hath killed many , and no profit is therein . In no wise swear without compulsion of the Law ; for where 〈◊〉 great swearing , from thence is never the ●●ague of GOD. In no wise brawl nor chide ; for Solomon saith , Better is a little with joy , than much with brawl and contention : And he saith , An evil person is ever chiding ; and therefore the Angel of God shall be set against him : Be content at all times to give part of that which God hath sent thee , for he that will not hear the cry of the poor , shall cry to God and not be heard . With good providence and discretion , see the time where , when , how , why , and wherefore thou speakest , dost , or biddest any thing to be done : when thou deemest or judgest any thing to be done , in poor or rich , behold and consider the cause , and not the person : be as meek in other mens cause and offences , as in thine own ; sit never in doom and judgment , without pity and mercy ; for while thou hast pity and mercy on other mens offences , thou hast mercy on thine own : for in what measure thou measurest to others , it shall be measured to thee again ; yet thou must execute judgment : for to do mercy and justice is more pleasant to God , than to pray , or do sacrifice unto him ; Judge no man by light suspicion , prove first , and then judge ; in doubts , refer the Judgment and Sentence to Gods might , and what thou knowest not , commit it to God. might , have little or none affection of these earthly and transitory things ; for blessed i● the Rich man that trusteth not in mony or treasure ; remember as as man loveth , so he is ; for the lover is in the thing loved , more properly than in himself : wherefore if a man love earthly things , he may be called an earthly man ; but if he love properly Heavenly things , or God , he may be called an Heavenly or a Godly man : therefore love God and heavenly things , for undoubtedly that is the best and most assured love ; for they be , and ever shall be permanent , & all earthly things be soon vanished and ended , and so the love of them is in vain . Also it is high wisdom to fear God ; for that he saith himself , Fear not him that can kill the body , and cannot hurt the Soul ; but fear him that can kill the body and also the Soul , and commit them to everlasting pain . Wherefore every evening before thou go to bed , call to thy remembrance , as much as thou canst , thy thoughts , words , and deeds , said and done that day : and if any have been to thine own profit , and to the pleasure of God , heartily thank him , for by his grace it was done : and if any have been contrary to his will and plea●●re , ask heartily mercy , and reconcile thy 〈◊〉 shortly to Him by repentance , to eschew the everlasting destruction of thy soul : For as S. Augustine saith , there is not a greater madness , than for a little temporal delectation which is soon done , to lose the eternal Joy , and to be bound to everlasting pain : From the which , the Almighty Father by his infinite power and mercy , bitter passion and infinite wisdom of Jesus Christ ; and by the infinite goodness and charity of the Holy Ghost , keep us now and for ever . Amen . Jam. 5. 20. Let him know , that he which hath converted a sinner from going astray out of his way , shall save a soul from death , and shall hide a multitude of sins . What Prayer is . PRayer is an humble Request either of the heart , or tongue , or both unto God , proceeding from our belief and acknowledgment of his power , as God , and of his goodness , as our Father in Jesus Christ , to supply all our necessities , with thanksgiving unto him for any blessing received . The parts of a Prayer are usually three : 1. Humble Confession . 2. Petition or Supplication . 3. Hearty Thanksgiving . 1. Confession . Which is an humble and penitent repetition of our sins and wickedness , with an acknowledgment of punishments and miseries thereby deserved , and with an earnest desire and prayer for absolution , and that for JESUS Christ alone . He that covereth his sins shall not prosper , but whoso confesseth and forsaketh them , shall have mercy . Prov. 28. 13. I said I will confess my transgressions to the Lord , and thou forgavest the iniquity of my sin , Psal . 32. 5. If we confess our sins , He is faithful and just to forgive us our sins , and to cleanse us from all unrighteousness , 1 John 1. 19. My misdeeds prevail against me ; O be thou merciful to my sins , Psal . 67. 3. 2. Petition . Petition or Supplication is that part of Prayer , in which we beseech God , the Author of all good , and punisher of all ill , for all the Mercies , Comforts , Graces , and Blessings of this Life , and the Life to come , and for deliverance from all fears , ills , dangers , and punishments of this Life , and the Life to come , for our selves and others , and all for the merits of Christ Jesus alone , and his mediation . Hearken unto my voice , O Lord , when I cry unto thee : have mercy upon me , and hear me , Psal . 27. 8. Hear me , O GOD , in the multitude of thy mercies : even in the truth of thy Salvation , Psal . 69. 14. Who can tell how oft he offendeth ? O cleanse me from my secret faults , Psal . 19. Have mercy upon me , O God , after thy great goodness ; according to the multitude of thy mercies do away mine offences , Psal . 51. Whosoever shall call on the name of the Lord shall be saved . Rom. 10. 3. Hearty Thanksgiving . Thanksgiving is an humble joyful acknowledgment and expression of our thanks unto Almighty God for any mercy or blessing received , or promised ; and for preservation and deliverance from any calamity , danger , or distress , with denial of our own merits of the least of these , and a magnifying of the greatness and goodness of GOD unto us in and through Jesus Christ . Give thanks unto the Lord and call upon his Name , Psal . 105. Whatsoever ye do in word or deed , do all in the Name of the Lord JESUS , giving thanks to God the Father , and by him , Col. 3. 17. My mouth shall daily speak of thy Righteousness and Salvation , for I know no end thereof . Psal . 71. 13. O that men would therefore praise the Lord for his goodness , and declare the wonders he doth for the children of men : that they would offer unto him the Sacrifice of thanksgiving , Psal . 107. O Lord thou art my God , I will exalt thee , I will praise thy Name , for thou hast done wonderful things . Isa . 25. 1. What shall I render unto the Lord for all his benefits he hath done unto me ? I will take the cup of Salvation , and call upon the Name of the LORD . Psal . 116. MOST Comfortable Prayers FOR Sunday Morning . O Lord my God and heavenly Father , blessed be thy Name for ever : dispose my heart ; open my lips , and give me thy Holy Spirit , to a true acknowledgment of all my sins , that my prayers may be heard of thee , in the Name of thy Son Jesus Christ our Lord. Amen . A Psalm . HEar me when I call , O God of my Righteousness : for thou hast set me at liberty when I was in trouble : Have mercy upon me , and hearken unto my Prayer . My voice shalt thou hear betimes , O Lord , early in the Morning will I direct my prayer unto thee , and will look up . For thou art the God that hast no pleasure in wickedness , neither shall any evil dwell with thee . Therefore , O Lord , rebuke me not in thine indignation , neither chasten me in thy displeasure . Have mercy upon me , O Lord , for I am weak ; O Lord heal me , for my bones are vexed . Turn thee , O Lord , and deliver my soul ; O save me for thy mercies sake . For in death no man remembreth thee , and who will give thee thanks in the pit ? Wherefore away from me all ye th●● work vanity , for the Lord hath heard th● voice of my complaint . The Lord hath heard my petition , the Lord will receive my prayer . For why ? my righteous God tryeth t●● very heart and reins . And my help cometh of God , which preserveth them that are true of heart . Therefore , will I give thanks unto the● O Lord , with my whole heart , and I w●●● speak of all thy marvellous works . I will be glad and rejoyce in thee , y●● my Songs and praise will I make of th●● O thou most Highest ! For God is a Righteous Judge , strong and patient , and God is provoked every day . If a man will not turn , he hath bent his Bow , and will whet his Sword , and make it ready . Morning Prayer . MOst mighty and gracious God , which hast brought me out of the Nights darkness , into the light of thy Truth to see the light of thy Love , that I may rejoyce in the day of my visitation and Salvation , whereby the day spring from on high hath visited me , and in the day of Salvation thou wilt succour me . This day make me hear thy voice , and not harden my heart through unbelief or deceitfulness of sin , but that by Faith I may enter into thy promised rest : give grace unto me , O Lord , and to all thy people to walk warily , diligently and dutifully in my vocation , to do such good works wherewithal thou mayest be well pleased ; and that walking in thy ways , I may work out my salvation with fear and trembling ; and that all my meditations , thoughts , words , and works , may tend to the edifying of my Christian Brethren , the discharge of my duty , the consolation of my conscience , and the glorifying of thy most holy Name , which art my God , my guide , my saviour and defender ; to whom be all Praise and Glory , Power , Might , Dominion and Majesty , now and for ever . Amen . Morning Prayer . I Yield thee humble and hearty thanks , O heavenly Father , in thy Son Jesus Christ , for thy innumerable benefits poured upon my Soul and Body , and that thou hast kept me this night past from many evils , both Spiritual and Corporal , and of thy great mercy , dost offer and give unto me time and space to repent , and amend my life , so as I might live henceforth , not as I will , but as thou wilt : and as my body doth draw continually nearer and nearer to the end ( the grave I mean ) so my soul might approach unto his end , that is Heaven , and not Hell : for in one state we stand not still , but either we are nearer the happy state of Life , or else the unhappy condition of Death Eternal . Wherefore , O my dear Father , I beseech thee to be merciful unto me , and as of thy goodness thou givest me time to repent , so of the same thy goodness in Christ . I humbly beseech thee to give me thy gracious gift of true , holy , perfect , and perpetual repentance , that I may more and more lament my former sinful life , trusting unseignedly in the rich mercies of thee my God , through the merits of thy Son Jesus Christ , for the pardon of all my sins : And grant , O Lord , I beseech thee , that I may unseignedly purpose , and effectually labour to amend my life this day , and so long as I have to live , to the praise of thy Name , and the good example of others . And forasmuch as thou knowest my weakness , my ignorance , and great untowardness , to carry any cross or affliction , that Thou wilt of thy merciful goodness , so temper and order all things towards me this day and ever , that I be never tempted or proved further than I shall be able to bear , but so to help me in the same , as may be most for thy Glory , and my comfort . And although ( O God ) thy Goodness , Mercy , and Truth , to Mankind in all thy Works doth abundantly appear ; yet herein chiefly Thou declarest thy self to be most favourable , merciful , and gracious , that not suffering us to walk in darkness , ignorance and blindness , Thou hast given us thy most holy and blessed Word , to be a lanthorn to our feet to lighten our steps in the path-way of everlasting Life , lest we should walk in the shadow of death : In which thy most blessed and sacred Word , thou hast finally and perfectly set forth unto mankind , so much of thy glorious Majesty as was expedient for us to know ; and not only that , but hast herein also fully exprest thy most holy and blessed Will , whatsoever is necessary for the Salvation of Mankind , to be known , to bring him to life everlasting . Give me grace , most merciful Father , that for so high a treasure left among us , I may be thankful , reverently embrace , accept , and esteem of the same , as the most precious jewel in Earth , and be therein confirmed most strongly , that all things therein contained be most undoubtedly true , not by any mortal Man , but by the most Holy Spirit in Man , penned and written to the comfort and behoof of Man : And that I may most humbly , lowly , and with most high Reverence submit my self thereunto , as becometh thy eternal Majesty , and the Word proceeding from thy most blessed mouth : that I may with reverence and obedience , read , hear , and occupy my self in the same , to the comfort of my soul , and the increase of thy Glory : Lighten my understanding ( most dear Father ) with thy most holy Spirit , that I may learn clearly , conceive and understand the things therein contained , which no mortal man can conceive , save those that have learned of thee , and whom thou by thy holy Spirit dost lighten and instruct . Guide me , dear Father , with thy most holy Spirit , that having the true understanding of the mysteries therein contained , I may be fully established and confirmed in the true knowledge of thee my dear Father , and of thy beloved Son my Lord and Saviour Jesus Christ , and in conscience throughly perswaded , that I have my full perfect salvation and life everlasting in him , and through his atonement made by his death and passion . That I do not vainly abuse the knowledge of thy most sacred word to satisfie vain curiosity , or brag of knowledge , but only to the relieving of my hungry and wounded conscience , to the loosing of my fettered soul , and the appeasing of my sorrowful heart : that I may to the end of my life walk in sincerity before thee my heavenly Father , in the comforts of thy dear Son my Saviour , upholden still by the merciful power of the holy Ghost ; to thine everlasting praise and glory for ever . Amen . A Confession to God the Father . O Lord my God , I confess unto Thee , that my heart is unclean , that I am of polluted lips , wallowing in the dung , and stinking in the rottenness of mine own sin , so that I may justly tremble to appear before thy glorious presence , much more to present unto thee thy pure praises out of my defiled mouth : but who , except thou , O Lord , can make me clean ? and what is pure which thou hast not purged ? Therefore , O Father of life , O Lord of Light , with all the Forces of my Soul , I do beseech thee to help me thy servant , whom of thy mercy thou hast created : cleanse my filthiness , lighten my darkness , inflame my coldness , quicken my dulness , awake my drowsiness , revive my deadness : repair the ruins of my Soul , enlarge the frame of the understanding thereof , cleanse it from all earthly corruption , garnish it with thy heavenly graces , that it may be conveniently both sit and furnished to receive Thee , that thou maist make thine entry , & possess that which is thine own , both by Creation , and also by Redemption : and that as thou art exalted above all Creatures ; so above all creatures , I may honour thee and praise thee , not with that affection wherewith my weakness is able , either to do or to desire , but with that perfection wherewith in duty I should , and wherewith thy Saints and Angels indeed do : for what worthy praise can I give unto thee , by whose goodness I was created , by whose mercy I was redeemed , by whose power I am preserved , and by whose grace I look to be glorified ? when I was not , thou didst make me ; when I was lost and forlorn , thou camest down and tookest mortality upon thee to redeem me : these and many other benefits have I received , some in hand , and some in hope , although through my own sinful demeanour , I have almost both let go my hold , and lost my hope : therefore , O Lord , I most humbly beseech thee save thy servant , save one of thy Members , though poor and feeble ; save I say , a part of thy self , be as great in pardoning those that are submitted unto thee , as in punishing those that are rebellious : pour upon my heart the sweet streams of thy mercies : confirm my life , settle my faith , settle me in a right and upright course , and continue me in the same even unto the end : grant this , O Father , through thy dear Son Jesus Christ , to whom with thee and the Holy Ghost , be all honour and glory , for ever and ever . Amen . A Devout Prayer to Jesus Christ . O Most sweet Saviour , and merciful Redeemer , Jesus Christ the Son of God , who although thou art High , yet art thou most humble ; and as thou art Omnipotent , so art thou most meek ; and as thou art most Mighty , so art thou most merciful : to thee O Christ the giver of all Felicity , the Father of Heaven hath given all Power both in Heaven and in Earth . Thou art the true Pastor of our Souls , thou art our Messias , thou casteth off none that sue unto thee ; but as thou hast taken away the hand-writing that was against us , and hast fastned it to the Cross , so art thou ready to impart the merits of thy Passion to all such as write true repentance of their sins , call upon thee faithfully : wherefore my sweet Saviour , I most faithfully & unfeignedly acknowledge the benefits that thou hast bestow'd upon me , & stedfastly believe that thou being an immaculate Lamb , in whose mouth was never found guile , didst suffer most cruel torments at the hands of sinners , for the love of us most wretched sinners : for the which cause I most heartily beseech thee , and most humbly pray thee to accept me into the number of them whom thou wilt receive to mercy and favour ; and although I of my self be most unworthy thereof , yet thy merits can make me worthy ; to them I fly , craving that I may be so armed and defended by them , that I may subdue the World , the Flesh , & the Devil , even as thou hast gloriously conquered Sin , Death , and Hell. Thou seest , O my Saviour , how I am daily and hourly beset with these three enemies , and so hardly besieged of them , that without thy help , I can by no means escape , but that I must needs be a prey unto one of them : strengthen me therefore , O Lord , that neither the one with carnal Lust , neither the other with delectable pleasures , nor Satan with all his craft and subtil devices , get the dominion over me : thou hast bought me , thou hast paid for me ; save , keep and defend me , be always ready at the voice of my crying ; pour into me thy grace patiently to abide thy divine pleasure in all things : make me both at this present , and all the days of my life to have in my mind , and profoundly to root in my heart the mysteries of thy painful passion , and so to be filled with remembrance thereof , that sin may no more prevail with me , and that Satan mine old enemy may well perceive that he hath neither part nor fellowship in me , but that I am both Body and Soul altogether thine : to whom , O my sweet Saviour , with the Father and the Holy Ghost , be ascribed all power , glory , and honour for ever and ever . Amen . A Prayer to the Holy Ghost . O Holy Spirit , worthy of all honour , which makest up the Almighty . Trinity , which proceedest from the Father and the Son , and art equal to either of them in glory , but differing from them but only in property of person , which of thy goodness , forgivest the sins of them that amend , which with thy holy breath cleansest mens minds , comforting them when they be in sorrow , cheering them up with pure gladness , when they be in heaviness , leading them into all truth when they be out of the way , kindling in them the fire of charity when they be a cold , knitting them together with the glue of peace when they are at variance , and garnish them with sundry gifts which profess the Name of thy Son Jesus Christ , by whose working , all things live which live indeed , whose delight is to dwell in the hearts of the simple , which thou hast vouchsafed to consecrate for Temples to thy self , wherefore I do beseech thee , O dear Father , to maintain those thy gifts in me , and to increase them daily more and more , that by thy Governance the lusts of the flesh may dye in me , and the desire of the Heavenly Life may quicken and increase . Let me so pass , I beseech thee , O my God , through the misty desart of this world ( thy light go before me ) as I may never be desiled with Satans vices , nor be intangled with any Errors disagreeing from thy Truth , which the true Catholick Church hath delivered unto us by the instinct of thee , which livest and raignest with the Father and the Son everlasting ; to whom be all honour and glory for ever . Amen . A fruitful Prayer to God. O My dear Lord and God , what is this World ? it is evil , it is a place of vain pleasure , a cage of iniquity , or rather lump of misery ; and what am I , Lord , what am I , but a friend of this present evil World , and an enemy to thee ? what am I but a child of wrath , and son of darkness , so glued to sin , and lymed with iniquity , that my body is a body of sin ? what then , O Lord , shall I do ? shall the mountain of sin oppress me , or the world with the baits of vanity so choak me , that I shall never like an Eagle fly to the carkass , nor be able to cry for help to thee the only Morning Star , which are wont to spread forth the beams of comfort unto the needy in time of extremity ? O Lord my God , give me the wings of Faith to flee unto thee , and pour upon me the dew of thy blessing , that I may bud and bear the fruit of holiness , through the operations of thy gracious beams : Give me thy Grace , that I fail not in my vocation , that I may do good , and eschew evil , and so make good that vow which I made unto thee in my Baptism . Save me from falling , and stay my feet from slipping , by thy holy Word , which is the glass of thy Will , that being guided over this misly desart , I may arrive at the land of Promise , and Palace of rest in a lively faith , through thy dear Son Jesus Christ , to whom be all honour and glory for ever . Amen . A Prayer for the Church , and true worship of GOD. O Most gracious God and loving Father , look in favour , I do beseech thee , upon the Church generally dispersed throughout the whole World , and whom by the malice of Satan , and tyranny of Antichrist , thou seest continually assailed with many and great dangers . Be thou therefore , O Lord , a castle of defence , a buckler and rock strong and forcible , to withstand the force and fury of all adversaries that rise up against it . And for the better comfort , endue it with faith unfeigned , wherein it and every member thereof , may safely run and repair under the shadow of thy sacred wings , whensoever perils approach . Graciously guide and govern it , by taking the defence thereof into thine own hands , to whom it specially and alone belongeth ; and let it hold on the true course of professing and practising of thy true Religion , that the adversaries thereof may have no cause to condemn it through sin , which howsoever it may seem to dwell in the most godly while we live here ; yet let us always have an eye and diligent watch over all our thoughts , words , and works , that our light may shine to thy Glory , our good , and example to others , in Peace and War , in Comfort and Calamity , and not to be dismayed at any noise and report of the greatest danger whatsoever . Thou art , O Lord my God , my only comfort and riches ; what am I , that I dare speak unto thee ? I am thy poor servant , yea , and much more poor and vile , than I either know , or dare shew forth : and yet Lord I remember this one thing , that I am nothing , that I have nothing , and that I am nothing worth : Thou alone art Good , thou alone art Righteous , thou alone art Holy : Thou knowest all , thou dost all , thou fillest all : only the wicked thou sendest empty away : remember , O Lord , thy tender mercies , and fill me with thy favour : Thou wilt that none of thy works should serve in vain : for how can I stand upright in this wretched world , unless thy mercy and favour hold me up ? turn not therefore thy cheerful countenance from thy servant , defer not to help me from day to day , withdraw not thy comfort , that my Soul be not as the thirsty Land , but teach me to do thy Will , for that thou , O my God , art my wisdom , and knowest what is meet and convenient for me , to whom with the Son and the Holy Ghost , be all Glory for ever . Amen . Prayers for Sunday Night . O Lord my God and Father , blessed be thy name for ever : dispose my heart , and open my lips , &c. A Psalm . HOW long wilt thou forget me ? O Lord , for ever ? how long wilt thou hide thy Face from me ? How long shall I seek counsel in my soul , and be so vexed in my heart ? how long shall mine enemies triumph over me ? Consider and hear me , O Lord my God ; lighten mine eyes , that I sleep not in death . For why ? my trust is in thy mercy , and my heart is joyful in thy salvation . Therefore will I sing of the Lord , because he hath dealt so lovingly with me ; yea , I will praise the Name of the Lord most Highest . I will thank the Lord for giving me warning , my reins also chasten me in the Night season . I have set God always before me , for he is on my right hand , therefore I shall not fall . Wherefore my heart was glad , and my Glory rejoyced , my flesh also shall rest in hope . For why , thou shalt not leave my soul in Hell , neither shalt thou suffer thine holy One to see corruption . Thou shalt shew me the paths of life ; in thy presence is the fulness of joy , and at thy right hand there is pleasure for evermore . O hold thou up my goings in thy paths , that my foot-steps slip not . So shall he hear me out of his holy Temple , and my complaint shall come before him , it shall enter even into his ears . He shall send down from the height to fetch me , and shall take me out of many waters . Thou shalt also light my candle ; the Lord my God shall make my darkness to be light . The Lord liveth , and blessed be my strong helper , and blessed be the God of my Salvation . Glory be to the Father , &c. A Confession to God. O Lord my God , and everlasting Father , I do acknowledge and confess before thy High and Glorious Majesty , that I was bred and born in sin and corruption : and that since my birth I have not ceased , nor do cease , daily to transgress thy holy commandments , in respect whereof I cannot escape ruine and destruction , according to thy rightful justice : yet notwithstanding , forasmuch as I am sorry , that I have offended thee my Lord and God , and do condemn both my self and my sin , receive me to mercy ; and as it hath pleased thee to love us , even when we were thine enemies , and for assurance thereof , to give unto us thine only and well-beloved Son , to be a Mediator and Advocate between thee and us , promising us to obtain whatsoever we shall ask of thee in his Name ; vouchsafe , O most loving God , and dear Father , to pardon and forgive me in his Name , and for his sake , and not only to cleanse my heart from all vanity and uncleanness , but also to govern and guide me by thy holy Spirit , in all my ways , that I may live according to thy holy & heavenly Will , all the days of my life , to the glory of thy Name , through the same thy well-beloved Son Jesus Christ , to whom with thee and the Holy Ghost , be praise and glory for ever . Amen . A Prayer against the temptations and malice of Satan . O Heavenly Father , and eternal God , unto thee do we cry : Protect and strengthen us , O Lord , against the temptations of Satan , which is the sworn and extream enemy to our Salvation , a slanderer and our accuser , who rageth and rangeth in a deadly hatred against thy Flock , and by all means seeketh the destruction of all mankind , divers and sundry ways laying snares to intrap us and our Souls , preying for any occasion whereby he may allure us unto shameful offending : for as many corporal affections as be in man , so many occasions doth he take to tempt us , and thereby to wound us : He layeth snares to take us in wealth , in poverty , in pleasure , and in the inticements of the flesh , in anguish of mind , in ambition and desire of glory , in the wearisomness of our calling and inferiour condition , in cares both for the back and the belly , and in lust of revenge , night and day : whether we sleep or wake , he is always about to devour us , that our senses may be corrupted from the simplicity that we owe unto Christ , even as the Serpent deceived Eve by his subtilty . Therefore , O thou Son of God , which art the blessed seed , bruising the head of the Serpent , bring and bruise this mine enemy ( Satan ) under thy feet : Thou my chief Champion , which of thine own accord , enteredst into temptation , that so thou mightest , as it were , hand to hand wrestle with this mine enemy , and purchase a triumph for me by thy victory : hold him fast bound that he exercise not his cruelty upon me as he desireth , but make me partaker of thy victory : that even as thou hast in thy body overcome Satan , so utterly suppress him in me thy unworthy servant : And I beseech thee , O Lord , to give unto me thy whole Armour , that I may , like a right good Souldier , resist in the evil day , and vanquish this my strong enemy : gird me with the truth ; put upon me the breast-plate of Righteousness , and let me be shod and prepared for the Gospel of peace ; and above all things give me the shield of Faith , which can extinguish all the fiery darts of wicked spirits ; bestow upon me the Helmet of salvation , with the sword of the Spirit , and the Word of God , that through thee I may encounter valiantly , and gloriously attain the Victory : And Holy Spirit , Almighty GOD , comfort thou and strengthen my mind against so divers conflicts of Satan , which beset me by many snares , and especially then most of all , when I seek deliverance by other means than by thy word revealed : and grant , that leaving thy Word delivered unto me , I look not after new revelations , or violent ravishings , but may resist the Devil by thy word and power during my whole life . O dear Father , to whom it is more easie to do all things , than for me to think any good thing : Do thou but speak a word , and thy deadly sick servant ( my soul ) shal● be made whole : Help O Lord , for th● great mercies sake , for thy truth sake , and for thy dear Son Jesus Christs sake , and let thy strength suffice against my weakness and thy holy Spirit against my sinful Flesh and old man : Thou art faithful , O Father , who hast promised that I shall not be tempted further than thou wilt make me a ▪ ble to bear : Give now therefore thy grac● and strength unto thy servant , that I ma● with a strong faith in thine infallible Trut● and promised mercy , vanquish and subd●●● whatsoever rebelleth against thy most blessed will : preserve and keep holy my soul and body , and let them not be defiled , and made a dungeon of wicked Spirits , through delectation in sin . Shall now alas , the Devil , the World , or the Flesh , pluck from thee , that thing that presently cryeth to thee with assured trust in thy promised help ? Nay Father , but grant that I may by thy mighty Power turn all their crafts , deceits , and raging assaults unto the increase of my faith , and that by experience of thy fatherly assistance , in this my present temptation , I may with assured hope and trust in thy ready help and comfort , overcome my sad enemies hereafter in like assaults , and praise thy holy Name for the Victory , through Jesus Christ my Lord and Saviour , to whom be all power , praise , and glory for ever , World without end . Amen . A Prayer for grace to do the will of GOD. O Most bountiful Father , extend thy favour towards me , and let it be with me , and labour with me , unto the end ; and give me thy grace to wish & to covet such things as may be grateful to thee , and acceptable in thy sight , let thy will be mine , and let me always follow thine , and agree therewith : Grant that I may like that which thou dost , and never like or mislike any thing but that which thou dost like or mislike . Assist me , O Lord , to crucifie my self to all worldly things : set me free from wicked affections of the mind , and heal my soul of all unbridled desires and sins , that being inwardly healed , and purged throughly , I may be made fit to love , strong to suffer , and constantly to continue : And above all things , grant that I may have rest and peace in Thee ; for thou art the true peace , thou art alone the quietness of mind , and without thee all things are hard and troublesome ; In this peace , that is in thee alone which art the chiefest and everlasting felicity , I will repose my self both now and for ever , and constantly persevere and continue in the same through Jesus Christ my Lord and Saviour . Amen . A Prayer not to distrust the mercy of God. THY mercy , O Lord my God , endureth for ever , and thy loving kindness towards thy Children , is not able to be uttered ; the truth of thy promise never faileth thine Elect : Thou hast made calm the troubled waves of wavering thoughts which overwhelm my soul , and brought me to the quiet Haven of thy merciful protection and defence , and hast delivered mine eyes from tears , and my feet from falling , and my heart from distrust : O Lord my God and loving Father , let this thy great mercy and loving kindness shewed upon me , never depart out of my mind and heart , but that I may be thereof continually mindful all the days of my life ? And for these thy unseparable mercies towards me , grant good Lord , that I may have a thankful heart to render due honour , praise , and thanksgiving unto thy Majesty : acknowledging from the bottom of my heart thy wonderful works in me : And that I may hereof be more assured , I beseech thee good Lord , that as thou hast begun to deliver me , so I may feel more and more daily thy good will and mercy towards me , increase in me true understanding of thy heavenly Will , and thy blessed Word : strengthen my faith in thy loving promises , that I may be assured of thy protection , and mine election and salvation : Make me daily more and more to love Thee , my dear Father and God , un●eignedly , for all thy goodness shewed unto me , to have my full delight and joy in thee , and walk before thee in sincerity of heart , and godly conversation : that I may here on earth glorifie thy Name ; and after this life with all thy faithful flock , possess that everlasting inheritance , which thy Son Jesus Christ our Lord hath purchased ; to whom with Thee and the Holy Ghost , be all honour and glory for ever . Amen . A Prayer to be always bent to Heavenly things . O I would to God , that that day might once Shine , in the which I might see my Redeemer , and all these temporal days would end ! for the days of this world are few ; short , full of evil and sorrow , where man is defiled with many sins , oppress'd with griefs and cares , disturbed with thoughts , wrap'd in vanities , compassed with errours , molested with temptation , drowned in sensuality , and crucified with Poverty : O when shall there be an end of these manifold and miserable labours ? when shall I be delivered from the miserable bondage of wickedness ? when shall I only remember thee , O Lord ? when shall I fully and perfectly rejoyce in thee ? when shall I be out of all danger , and delivered from all grief of Body and Soul , and come to true liberty ? when shall I rest in that quiet , secure , and undisturbed peace , where peace is both within and without in all things ? O Lord Jesus , when shall I see thee , & behold the Glory of thy Kingdom , which thou hast prepared for thine Elect from the beginning ? I do wish to be joyned to Heavenly things , but temporal Pleasure , and mortal passions , keep me back from them ; In mind I would fain vanquish all wickedness and vice , but yet I am constrained to be subject to the froward flesh , and I unhappy wretch am at controversie with my self : for whilst my soul aspireth upward , my flesh draweth downward : O what passions do I inwardly suffer ! For when my soul beginneth to contemplate of Heavenly things , then presently heaps o● carnal thoughts withdraw me from Prayer . O my God do not linger from me ! depart not in anger from thy servant : Thunder forth thy Lightening-bolt , and disperse my worldly thoughts abroad , and drive away all the temptations of mine enemy : Turn my senses unto thee , O my dear Father , and make me to forget all earthly things : Grant that I may cast of all sinful thoughts and fantasies : O eternal verity succour me to the end that no vanity do tempt or remove me from thee : O heavenly Father help me ! for all vanity and impureness melteth before thy face , which livest and raignest ever one God , in Power and Glory world without end . Amen . An Evening Prayer . O Eternal God , and merciful Father , hear my voice , and listen to my Prayers , and forgive all my sins which this day I have done in the sight of thee , and be not angry with thy servant for ever , but listen unto thine only begotten Son , which maketh intercession to thee for me ; for his sake hear me , and have mercy upon me : defend me this night ( of thy merciful goodness ) from unclean and troublesome spirits , and from the snares and illusions of the Devil : preserve me from all dangers , and save my Body and Soul from destruction : and grant that this night , I may sleep quietly without grief or trouble , that in darkness I may behold with the eyes of my heart , the light of thy countenance shineing upon me ; for in thee alone do I trust ; Thou art my Lord and God , into thy hands I commend my soul and body now and ever : Therefore O Lord , let thy unspeakable mercy preserve me , thy endless sweetness rejoyce me , thy heavenly truth strengthen me , thy knowledge embrace me , and thy goodness keep me , now and evermore . Amen . Prayers for Munday Morning . O Lord my God and Heavenly Father , blessed be thy Name for ever : dispose my heart , open my lips , and give me thy Holy Spirit , &c. A Psalm . HElp me , O God of my Salvation , for the glory of thy Name ; O deliver me , and be merciful unto my sin , for thy Names sake . O remember not mine old sins , but have mercy upon me , and that soon : for I am come to great misery . My Soul hath a desire and longing to enter into the Courts of the Lord , my heart and my flesh rejoyceth in the Living God. Blessed are they that dwell in thy House , they will be always praising thee . Preserve thou my soul therefore O my God , and save thy servant that puts his trust in thee . O comfort the soul of thy servant , for unto thee , O Lord , do I lift up my soul : For thou Lord art good and gracious , and of great mercy unto all them that call upon thee . And blessed is the man whose strength is in thee , and in whose heart are thy ways . O Lord I have cryed day and night before thee , O let my Prayer enter into thy presence : incline thine ear to my calling . And be merciful unto me , O Lord , for I will call daily upon thee , for thou dost wondrous things , thou art God alone . O turn thee unto me , and have mercy upon me , give thy strength unto thy servant , and help the son of thy handmaid . Shew some good token upon me for good , that they which hate me may see it , and be ashamed , because thou Lord hast holpen me , and comforted me . O satisfie me with thy mercy , and that soon , so shall I rejoyce and be glad all the days of my life . Shew thy servants thy work , and thy children thy Glory . And the glorious Majesty of the Lord my God be upon me : prosper thou the work of my hands upon me , O prosper thou my handy work . A Morning Prayer . O Almighty God , and merciful Father , which gavest the children of Israel in charge , to offer a daily Morning and Evening Sacrifice unto thee , that thereby they may glorifie and thank thee for the benefit of their protection both night and day ; receive of me , O Lord , the calves of my lips which I lay upon thine Altar , being my morning Sacrifice of thanksgiving unto thee : I glorifie thee , O eternal God , for thou hast broken the bands wherewith I was tyed this night , by reason of the midst of darkness , and hast delivered me from the shadow of death , by bringing me safe and sound to the beginning of this day : wherefore I will praise thy Name , and magnifie thee for ever . O Lord continue thy goodness towards me this day , and grant that all my Prayers and works may both begin and end in thee ? vouchsafe , O Lord , to keep me this day without sin , and fill me in this present hour with thy favour and Grace , that all this day and ever I may rejoyce and delight in thy Praises : Grant merciful God that descending into my soul , I may reprehend and condemn mine own spots and vices within me : deliver me , O Lord , from lying lips , and save me from a deceitful tongue : keep me , O Lord , from the edge of the Sword , from sudden death , from the infectious pestilence , from mortal sickness , and deadly vexation . O Almighty sanctifier , both within and without , keep me this day from danger of blood-thirsty men whose feet are swift to shed blood . For into thy hands this day and ever I commend my spirit : and that I may watch upon thee my Maker both night and day , beseeching thee to protect me in the day of my trouble , that the Enemy have no advantage of me : and grant , O Lord , that if in thy justice for punishment of my sin , or of thy gracious favour for trial of my Faith , and exercise of my patience , thou suffer me to fall into any distress or danger : to give me I beseech thee a contented mind , to yield to thy good pleasure , and assured hope and belief , as all things are wrought to thy Glory , so they may work for the best unto me as one that loveth thee : Grant this , O most merciful Father ; To whom with thy Son , and the Holy Ghost , be all Honour and Glory , for ever and ever . Amen . A Prayer for forgiveness of Sins . O God , the God of my Salvation , I do here acknowledge my sins unto thee , and mine iniquities I have not hid : Wherefore , O my God , turn thy face towards me , and let thy loving mercy ever more and more extend unto me ; for I am miserable , sinful , and poor , and I come unto thee the fountain of all help . Forgive my sins , wash me and I shall be whiter than snow : let me tast of thy old loving kindnesses that have been ever of old , ready to forgive , and to embrace them that turn from their evil ways , as appeareth by David , Peter , and many others , who repenting of their sins , found favour : Wherefore have mercy upon me , O God , have mercy upon me : & according to the multitude of thy compassions , do away mine iniquities : O cleanse me from my secret sins , and cover my known sins with the Righteousness of thy Son Jesus Christ : remove mine iniquities far away from thee , and be not angry with thy servant for ever : O enter not into judgment with thy servant ; for if no flesh before thee be justified , what shall become of me who have so highly offended ; Lord my God , full of mercy and pity , I appeal unto thee , I flee unto thee , I rest upon thee : leave thy displeasure against me ; and how weak soever and unable I am to stand in thy presence , yet let thy spirit of strength hold me up , and say unto me , Fear not , for my Grace is sufficient for thee . I take upon thy love , I rest upon thy favour in Christ , reject me not , though there be no good in me : Pour down that absolute good thing , even thy Grace , and let it direct to amendment of life . Thou hast said , that thou art well-pleased in Christ thy Son , in him be thou also pleased with me , and receive me again into thy love , through his merits , by whom every sinner receiveth free access unto thee : and although I for my part , most loving Lord , am a vessel full of many faults and enormities ; yet dear Father have mercy upon me , and cast me not from thy presence , but rather endue me again with a new Spirit , and a lively feeling of thy Will , and an ableness to do hereafter , that I may fill up the residue of my days in sincerity , holiness , and righteousness , and in the due service of thee ; that from henceforth , instead of straying from thee , I may dwell and be shrowded under the shadow of thy wings : and that instead of sin which hath miscarried me , I may embrace Piety , Godliness , and true Zeal : and instead of ignorance , whereby I have so long gone astray , I may take hold of thy saving truth , that it may be a lanthorn unto my seet , and a light unto my paths , that I may rest safe in thee through a lively faith that never decayeth : and here I wait for thy loving kindness and mercy , O Lord , promised in Christ , in whom I am bold with deep sighs of heart , to cry , and say , Lord forgive mine offences , cover my sins , and lay not my former evils to my charge : And for the better performance of this my duty unto thee , from henceforth ( good Lord ) quench all the corrupt motions of my mind , striving with thy divine pleasure ; that being thus inwardly renewed in my mind , & reformed in my conversation , I may serve thee with gladness , through Jesus Christ my Lord and Saviour , to whom be all glory and honour for ever and ever . Amen . A Prayer for knowledge to do the will of God. O Lord God and Heavenly Father , the God of all wisdom , and understanding , I acknowledge , that by thy just sentence in that general corruption , which I have drawn from Adams Ioins , I am deprived of all spiritual wisdom , and knowledge of thee and thy will , and that there is nothing in man , but blockish and beastly ignorance , such as springeth from infidelity , and is most contrary to thy will : There is none that understandeth , there is none that seeketh God : O Lord have mercy upon me , most miserable and vile wretch , and open mine eyes that I may see the mysteries of thy profound and excellent truth ; increase , O Lord , all holy desires in me , to attain the knowledge of thy will ; let my whole delight be in it to meditate therein day and night , that it may be more precious unto me than Gold and Silver , many times fined . Further , howsoever thy graces and gifts , O Lord , are to be acknowledged in men ; yet because thy good pleasure is so , that all men should carry the scars of ignorance and infirmity : draw in my whole delight , I beseech thee , and kindle all my affections , to the love of thy Law and Testimonies , and to those Scriptures that were written and indited by thine own self , and thy spirit ; for those , good Lord , contain thy whole will in that everlasting Covenant that thou hast stricken with thy Saints : This O Lord , is that well spring of wisdom and grace that shall make us wise before thee , howsoever the world condemn it of madness and folly : Teach thou me , O Lord , and I shall be taught : open thou mine eyes that I may see the excellent things of thy Law : reform my heart , that self-love and vain-glory may be quite vanquished and slain in me , that I may only set before mine eyes thy glory : O gracious God , spoil this power of Satan in me , that by thy means thy good gifts of knowledge and wisdom be not abused against thee , thy Gospel and Glory ; that I be not carried through emulation , spite , or envy of any mans credit , or gifts , to set my self against thy truth ; but give me true humility , that above all things I may rejoyce in the advancement and praise of thy Name , whether it be with my honour or shame , with my peace or trouble , with good report or evil report : I know , O Lord , that true wisdom is from thee alone , and that thou hast so ordained thy servants in so gracious a dispensation of thy gifts , that they who have the greatest need of theirs that are the least ; the greatest Master-builders , of them that are but labourers , & basket-bearers in thy Church : The unity of thy Spirit , and the bond of Peace , knit us fast together , and hold us in to reverence each other , and to be at one in thy work : O knit our hearts together , that we may all seek thee to thy eternal Praise ; to whom only belongeth Renown , Glory and Honour , for ever , &c. A fruitful Prayer to God. ALmighty and Eternal God , my Creator and lover , I praise , adore , and bless Thee ; for that in my offences and ungratefulness , thou hast so mencifully and leisurably forborn and suffered me to live even to this hour , whereunto thou by thy benefits hast brought me , giving anto me thy wretched servant , life and necessaries thereunto belonging , appointing Angels to be my keepers . O my good God , who knoweth whether till evening my life shall be prolonged , or what death is appointed for me : O merciful God and Heavenly Father , grant that I may with hearty repentance truly repent my sins , and inwardly bewail that ever I offended thy Godly Majesty : suffer not my soul to depart this body , before it be ( through thy mercy ) perfectly reconciled unto thee by grace , & bedeck'd with thy merits and vertues : O merciful Saviour , if these things I desire , stand with thy Pleasure and Will , grant them I beseech thee , although I be not worthy to be heard : And in thy mercy , grant that by the merits of thy passion , I may be purged from all my sins ; and that at the hour of my death , I may be stricken with true and vehement contrition , and being knit with thee in perfect charity , I may immediately fleet unto thee my sweet Redeemer , safely from all damnation , desiring this one thing at thy hands , that thou wilt remember my fragility , unworthiness , unstableness , and miseries , together with thine own goodness and most charitable mercy , praying thee never to forsake me , or leave me , but that thou wilt always possess and govern me , according to thy will ; to whom be all glory , for ever and ever . Amen . A Prayer to be restored to Gods Favour . O Almighty and everlasting God , and Father , which hast made Heaven and Earth , and all things therein contained ! O incomprehensible unity ! O always to be worshipped most blessed Trinity ! I humbly beseech thee , and pray thee , by the assumption and crucified humanity of our Lord Jesus Christ , that thou wouldest drive from me all kind of wickedness and sin , creating in me a clean heart , and a right spirit : O Lord Jesus , I beseech thy goodness , for the exceeding great love which drew thee out of thy fathers bosom , in the womb of thy holy Virgin , and for the assumption of mans nature , wherein it pleased thee to save me , and to deliver me from eternal death ; That thou wouldst draw me out of my self unto thee my Lord God : And grant that this my love may recover again to me , thy grace to increase and make perfect in me that which is wanting , to raise up in me that is fallen , to restore to me that which I have lost , and to quicken in me that which is dead and should live : That so I may become conformable unto thee in all my life and conversation , Thou dwelling in me , and I in thee , my heart being suppled with thy grace , and settled in thy Faith for ever : O my God , loose and set at liberty my Spirit from all inferiour things ; govern my Soul , and so work , that both in soul and body I may be holy , and live to thy Glory , world without end . Amen . A Prayer to Christ to rest in his Love. O My most loving Saviour , I have chosen thee , I wish and look for thee , I run to meet thee , & I do renounce all things that are not of thee ; whatsoever thou wilt I will , and whatsoever thou wilt not , I forsake & utterly detest in my heart : and whatsoever shall hereafter happen unto me contrary to this present choice of my mind , not to impute the same unto me , but according to this choice of my soul judge me . For all things which I ought not to do , I utterly forsake them ; and if at any time hereafter , I shall chance by any sinister occasion , to agree to any thing that may be a cause to withdraw thy mercy from me , I do now at this present hour utterly detest them : And here , O my sweet Saviour and Redeemer , if it please thee , or stand with thy Glory , grant I beseeeh thee in this my present life , that I may be delivered and preserved from all offences wherein I have offended , and from all the pains whereunto deservedly I ought to come after my death ; and that thou wilt with the hands of thy mercy immediately after this life receive my soul into everlasting joy and felicity , there to raign with thee for ever . Amen . A Prayer to God to grant our Petitions . O Christ , which art the strength of the weak , & the salvation of all believers , and an aider of the oppressed , yea , our life and safe-guard in the peril of death , I beseech thee , that pitying mine Afflictions , thou wilt vouchsafe to grant me my petitions , which at this time I have asked at thy hands ; so shall I serve thee here in the Kingdom of Grace , and hereafter in thy Kingdom of Glory , where I beseech thee , O Lord , that I may have a place to dwell with thee eternally , which livest with God the Father , and the Holy Ghost everlastingly ; to whom be praise and Glory for ever and ever . Amen . Prayers for Munday Night . O Lord my God and Father , blessed be thy Name for ever : dispose my heart , and open my lips , &c. A Psalm . MY Song shall be of mercy and judgment : Unto thee O Lord , will I sing . O let me have understanding in the way of Godliness . When wilt thou come unto me ? I will walk in my house with a perfect heart . I will take no wicked thing in hand ; I hate the sins of unfaithfulness , there shall no such cleave unto me . Hear my Prayer , O Lord , and let my crying come unto thee . Hide not thy face from me in the time of my trouble , incline thine Ears unto me ! when I call , O hear me , and that right soon . My days are gone like a shadow , and I am withered like grass . But thou , O Lord , endurest for ever , and thy remembrance throughout all Generations . And I said , O my God , take me not away in the midst of mine age : As for thy years , they endure throughout all Generations . Praise the Lord O my Soul , and all that is within me praise his Holy Name . Praise the Lord O my Soul , and forget not all his benefits . Which forgiveth all thy sin , and healeth all thine infirmity . Which saveth thy life from destruction , and crowneth thee with mercy and loving kindness . He will not always be chiding , neither keepeth he his anger for ever . For look how high the Heaven is in comparison of the earth , so great is his mercy also towards them that fear him . Glory be to the Father , &c. Confession to God the Father . O Lord Almighty , the God of our Father , and Lord of Mercy , which hast made Heaven and Earth , with all their Ornaments , which hast bound the Sea by the word of thy Commandment , which hast shut up the deep , and seal'd it by thy terrible and Glorious Name , whom all do ●ear and tremble before thy Power , for the Majesty of thy Glory cannot be born , and thy angry threatnings towards sinners is ●mportable ; but thy merciful promises are unmeasurable , and unsearchable , for Thou art the Lord God most High above all the Earth , long suffering and most merciful , and sorry for the malice of men ; and thou , O Lord , according to thy great Goodness , and of thine infinite Mercies , hast appointed repentance unto sinners , that they might be saved . Therefore thou , O Lord , that art the God of the just , hast not appointed repentance to those which stand to justify themselves in thy sight ; but thou hast appointed repentance unto me that am a sinner ; for I have sinned , O Lord , I have sinned above the number of the sands of the Sea : my transgressions , O Lord , my transgressions are multiplied , and are exceeding many , so as I am not worthy to behold , or lift up mine eyes unto the Heavens , for the multitude of my unrighteousness . I have provoked thine anger , O Lord , and done evil before thee , in committing abominations , and multiplying of offences : Now therefore I bow the knees of my heart , beseeching thee for Grace : I have sinned , O Lord , I have sinned , and I acknowledge my wickedness , desiring thee by Prayer to forgive me : O Lord forgive me , & destroy me not with mine iniquities , neither do thou always remember mine evils to punish them , but save me that am unworthy , according to thy great mercies : And I most humbly beseech thee , O Lord , not to suffer my soul to perish , which Thou hast bought so dearly with thy most precious Blood , & make me poor in Spirit and low of Heart , submitting me wholly into thy hands : so as my desire and my delight may be always to thy will and pleasure , which is always good and godly : and grant my poor soul rest in thee ; for thou hast said , They shall never be confounded that put their trust in thee : which trust , good Lord , grant me never to forsake for any vain trust , temptation or tribulation that may happen to vex my soul ; but grant me thy holy Spirit to comfort and defend me from all things that should procure thy displeasure : Thou that art in Trinity one God and Lord over all , give ear to my Prayer , and pardon all my sins , so shall I praise thee for ever and ever all the days of my life , through Jesus Christ my Lord and Saviour , to whom be glory for ever . Amen . A Prayer to Jesus Christ . O Jesus , thou Son of God , have mercy upon me , and forgive the great offences which I have done in the sight of thee this day : and give me grace , O Lord , for the love of thee , to despise sin and worldly vanity . O Jesus help me to overcome the temptations of sin , and the ma●ice of my spiritual enemy , and strengthen my soul and body to exercise the works of virtue , whereby I may come to thy everlasting joy and felicity . Grant me a ●ast purpose , O merciful Jesus , to amend my life , and to remove the sins of my youth far from me ; Jesus lighten me with Ghostly Wisdom for to know thy goodness , and those things which are most acceptable unto thee ; and give me grace to give good and profitable example , that none may be hurt by me ; make me to proceed from virtue to virtue , until I be grown a perfect man in thee . Let me not return to those sins which by my confession have accused me , and with sorrow have oppressed me , The horrible sentence of endless death , the terrible judgment of damnation , thy wrath , ire , and indignation , merciful Lord , let never fall upon me : Jesus give me grace to fly evil company ; and when I come among them , I beseech thee to preserve me , that no occasion of sin overcome me : keep my mouth , O Lord , from slanderous speaking , lying , false witness bearing , cursing , swearing , uncharitable chiding , dissolute laughing , and words of vanity . O sweet Jesus make me perseverant in the blessed service of Thee , in holy Exercises , and vertuous Meditations : Lord keep my Soul and Body , and make me to slay all sinful delectation , and patiently to suffer injuries and rebukes , in following thine own most Holy and blessed Example . Provide , good Lord , that life for me which thou knowest most for thine honour , and my comfortable stay in thee ; Jesus grant me , specially in the time of Prayer , to fix my mind on thee , and thou to remember my wretchedness . The blood that ran from thy blessed heart , wash my soul from all sin and iniquity , and purchase to me thy grace , faithfaithfully to serve thee , O my Lord God , my might , my life , my light , lead me and feed me in this mortality , and at the hour of death , when I shall be accused before thee , have mercy upon me , break my froward heart , and make it obedient unto thee . From suddain and unprovided death , good Lord , deliver me ; by the virtue of thy most excellent and glorious Divinity ; by the virtue of thine incarnation , and by the merits of thy passion and resurrection , grant me these supplications which I have made to thee : And by thy own and only mediation , purchase for me a gracious life , and a blessed ending ; and after my bodily death , give me everlasting life with endless bliss , that I may reign with thee for ever and ever , in the world to come . Amen . A Prayer for the attaining of a free and quiet mind . O Most gracious & merciful God , keep me , I beseech thee , from the cares of ●his world , that I be never too much in●angled therein , by reason of the manifold ●hings which this body needeth : nor taken with the vain delight of that which doth hurt the soul ; nor finally broken and overthrown with sorrow : I say not from those things which the vain world doth greedily hunt after , but from those miseries which suppress the mind of thy servant , by a common and penal course of mortality , and so withdraw me that I cannot enter into by the freedom of thy Spirit : O my God , which art sweetness unspeakable , make all fleshly joy , which withdraweth me from the love of eternal things , to be grievous and odious unto me : Let not flesh and blood , O my God , let not flesh and blood overcome me : Let not the World , and the vain glory thereof , deceive me ; nor Satan with his subtilty supplant me : Give me strength to resist , patience to endure , and constancy to persevere unto the end . Grant me for the comfort of thy Word , the most comfortable Oyntment of the Holy Ghost : And for the lust of the flesh , pour on me the love of thy Name . The very meat , drink , and apparel , with other things necessary for the nourishment of the body , are even burthensome to a fervent spirit : But grant , O Lord , that I may use those things moderately , and never be snared with an over-greedy desire of them : All things are now to be rejected , for their nature would decay : Again , to covet superfluous and every pleasing thing , thy sacred Commandments do forbid ; for the flesh would insult over the spirit : Wherefore between those things let thy hand direct me , O Lord , and teach me to do nothing out of measure . Grant this , O most merciful Father , to whom with the Son , and the Holy Ghost , be all Honour and Glory . Amen . A Prayer for Hope . O Eternal Father , the author and giver of all Hope and Comfort , I beseech thee to fill me with all joy and peace , in believing , that I may abound in hope , through the Power of the Holy Ghost ; ●nd above hope , in hope believing , ●ay never doubt of thy Promises , but in sure confidence of heart , apply to my self ●he remission of my sins , and believe veri●y that I please thee in Jesus Christ , and ●oking in a certain and strong hope , for ●e salvation of my soul in the life to ●●me . And albeit , the helps and happi●ess of this present world appear not un● me ; yet I beseech thee , O Lord , let me ●●●●tain a stedfast hope among all the ter●rs of conscience , and never suffer the same to be taken away from me by any snare of Satan . O thou only begotten Son of God , which hast loved me , and given me everlasting comfort in hope through grace : Comfort my heart , and establish my heart in every word and good work ; that I stick not uncertain , neither be tossed between hope and fear ; but may hold fast the confidence and rejoycing of hope unto the end : And assist me , O my God , and Father , I beseeh thee , that in all the ways of temptation and troubles in this world , I may patiently depend on thee , looking for corporal deliverance , according to thy will : And though the same come not as I wish , but be kept from me for a season , yet let me never doubt of thine aid and deliverance , but hope that coming it will come : And I beseech thee ▪ O Lord , to grant me thy grace ; that having this hope , I may purge my self from all offensive things to thee , and serve thee my loving God , through Jesus Christ m● Lord and Saviour , for ever . Amen . A Prayer against the Power of Satan . O Lord my GOD , how do we daily pass the limits of thy will ? We sin at least seven times a day , and pledge Mother Eva in the dregs of nature : This is the frailty of the flesh , and this is the weakness of all Adam's issue : A miserable case , O Lord , unless in thy mercy thou wilt wrap us , and cover us with the white rayment of thy Grace ; that we being thine may never despair for any brunt of storm●ng Satan , be it never so perillous . O ●ord , save me , in thy mercy behold me , ●ave pity and compassion upon me , and ●ark not my steps that are crooked ; but ●ast the eye of thy favour upon thy Son Christ , who was content to suffer the ●leeding pains of the Cross , to satisfie thy ●rath , and to deliver us from the sting of ●hellish conscience : Wherefore I beseech ●ee , O Lord , and most dear Saviour , not 〈◊〉 observe mine iniquities ; but to wash ●e from the guiltiness of sin , in the ●●ood 〈◊〉 thy mercies , and so to save me , that ●●ing dead in iniquity , and yet saved 〈◊〉 thine infinite pity , I may give 〈◊〉 glory unto thee , and sing with Our ●other , the Church , that Salvation belongeth unto thee ( O Lord ) to whom be praise and glory for ever and ever . Amen . A Prayer for the desire of a Godly Life . O My Lord God , how happy were I , if I might never hereafter in thought , word , or deed , commit the thing that should displease thy Divine Majesty . That life is the longing of my soul , and the substance of my wish , and the effect of my desire ; my heart coveteth to see that blessed time , and my joys then should be such as no mortal man can tell . Truly , Lord , to know thee , with the Son and the Holy Ghost , is the true perfection of eternal life , the end of all blessedness , and the summ of all delights . No eye hath seen , nor ear hath heard , nor hath it pressed into the depth of any mans understanding , to value the inestimable charity , delectation , and pleasure , of the same felicity ; when we shall behold the Majesty of God face to face . And verily most glorious God , I have reposed this hope in my heart , and do assure my self , through faith in thee , that these eyes wherewith I read these lines shall see that Glory , and this flesh wherewith I am cloathed in corruption , and nou●led in mortality , shall be a member of that immortal Kingdom : Unto the which , Lord , at thy appointed pleasure bring me ; to whom , with the Son and the Holy Ghost , be all Power and Glory , for ever and for ever . Amen . An Evening Prayer . O Omnipotent and eternal God , Father , Son , and Holy Ghost , three in Persons and one in Substance , and from everlasting : I extol thy sacred Majesty , I praise thy unspeakable Mercy , thy Divine Truth I magnifie ; for that of thy fatherly goodness , thou hast graciously heard me at this time , giving me a penitent heart , modesty to utter the same : Therefore will I praise thee for this , and all other thy goodness this evening ; and going to rest , I will give thee thanks , because thou hast kept me this day of thine only Mercy , without any merit of mine , from all danger both in soul and body . O Christ and King of Glory , I beseech thee bless and defend me this night ; let my rest be in thee , and grant me thy grace , that neither much sleep overwhelm me , nor Satan invade me , nor the flesh betray me unto him . Let mine eyes sleep , but let my heart wake : O Lord lighten mine eyes that I sleep not in death , lest the subtil tempter overtake me , and I sleep a continual and perpetual sleep , and awake no more : For thou art my everlasting helper . Keep me as the apple of thine eye , hide me under the shadow of thy sacred wings ( O LORD ) that neither ugly visions , nor horrible dreams , nor sights , nor monstrous apparitions trouble me in the dark . In thy name , O JESUS , will I go to rest this night ; give sleep unto mine eyes , and slumber to mine eye-lids ; compass me about , and raise me again to the joyful sight of to-morrow light ; and after this my miserable life , bring me to the beholding of eternal happiness , that in thy light I may see light , and evermore praise thee for ever . Amen . Prayers for Tuesday Morning . O Lord my God and heavenly Father , blessed be thy Name for ever : Dispose my heart , open my lips , and give me thy holy Spirit , &c. A Psalm . O God , my heart is ready , my heart is ready ; O Lord , I will sing and give praise with the best member I have . I will sing and give thanks unto thee , Lord , among the People , and I will sing Praises unto thee among the Nations . For thy Mercies are greater than the Heavens , and thy truth reacheth unto the Clouds . Set up thy self therefore , O GOD , above the Heavens , and thy Glory above all the Earth . That thy beloved may be delivered : Let thy right hand save me , and hear thou me . O help me against mine enemy , for vain is the help of man. Through God I shall do great acts , and it is he that shall tread down mine enemies . And deal thou with me , O Lord God , according to thy Name , for sweet is thy mercy . Then will I give thanks unto thee , O Lord , with my whole heart secretly among the Faithful , and in the Congregation . The works of the Lord are great , sought out of all them that have pleasure therein . His work is worthy to be praised and had in honour , and his righteousness endureth for ever . The merciful and gracious Lord hath so done his marvellous works , that they ought to be had in remembrance . The works of his hands are verity and judgment , all his Commandments are true . He sent Redemption unto his people , he hath commanded his Covenant for ever : holy and reverent is his Name . The fear of the Lord is the beginning of Wisdom , a good understanding have all they that do thereafter , the praise of it endureth for ever . Glory be to , &c. A Morning Prayer . BLessed be my Lord God which doth wondrous things ; and blessed be the Name of his Majesty for evermore : which hath set the Sun to lighten the day , and ordained the Moon and the Stars to govern the night . O most high God , which by thy unspeakable wisdom hast distinguished the day from the night ; and hast so decreed , that while the World shall last , this course of times and days shall never have end , so that man in the night may rest , and in the day labour until the evening : for these and all other thy benefits I praise thy Name , and give thanks unto thee for thy great Glory . O God , the guider of my life , forsake me not ; turn from me the filthin●ss of desire ; remove from my heart all concupiscence , and take from thy servant too over-bold a stomach : suffer me not to run beadlong into riotousness ; let not unlawful love overcome me , and give not thy servant over into an impudent mind . Turn mine eyes that they behold no vanity ; strengthen me in thy way , and grant that mine offences in this World overcome me not : And I beseech thee , O Lord , with a most a●dent affection , that this day and ever thou wilt keep me and all mine ; and that thou wilt be unto me a mighty Protector , firmament of strength , a covering against heat , a shadow at Noon-tide , a defence from falling , an assister from offending , a comforter of my Soul , a lightner of my mind , a giver of health and happiness in Christ JESUS my Lord and Saviour ; to whom be all glory , honour and power , for ever and ever . Amen . A Confession to GOD. O LORD , I am unworthy thy Comfort , or any spiritual consolation , by reason of my sins ! that which I deserve is punishment , because I have so often offended thee , and in so many things so grievously sinned ; And yet , O gracious and merciful GOD , who wilt not that thy works should perish , to declare the richness of thy goodness upon the vessels of thy mercy , far beyond the manner of men . But what have I done , O Lord , that thou shouldst impart upon me any spiritual comfort at all ? truly I have done no good , but always have been prone unto sin , and slow to repent : and this is so true , if I should deny it , that thou wilt find me guilty , and no man durst stand up to excuse me ; and therefore , O most dear Father , I do confess that I am worthy all reproach and contempt , and most unworthy to live among thy Sons and Servants : yea , and because it is true , I will yet confess against my wickedness , that so the sooner I may obtain mercy at thy hands . But what shall I ( wretch that I am ) say , being full of all manner of shame and infamy ? What shall I say ? Nothing but this ; I have sinned , Lord , I have sinned , take mercy upon me , forgive me , suffer me yet a while to bewail my wretchedness before I pass over into the Land of promise , covered with the shadow of death ; for what dost thou else of a guilty and miserable man require , but that he afflict and humble himself for his sins ; from a true repentance and humbling of the mind ariseth hope of Pardon , the troubled conscience is relieved , the favour of God , which was lost , is recovered , and man is preserved from the vengeance to come ; and with a holy kiss , both God and the sorrowful soul do meet together : With the which work of true repentance endue me , Good Lord , that I may do thy sacred Will in this life , and in the end enjoy everlasting happiness in the World to come ; through Jesus Christ my Saviour , to whom be all glory power and might , for ever and ever . Amen . A Prayer for true Repentance to be purged of sin . O Lord my God , what do I daily , but wander in the field of vanity ? what is my heart but a filthy prison of corrupt thoughts ? What is my mouth , but a stinking chanel of vain words ? what are my feet , but chariots to bloodshed ? what are my hands but battlers with charity ? what is my head , but a castle of wicked devices ? and what is my life , but a fardel of iniquity ? I am nothing better than a dead tree , the root is perished , the bough wither'd , being good for nothing but for the fury of the flame ? what then , good Lord , shall it be so ? what , shall I burn , sweet Jesus ! O save me for thy Names sake , and quicken ●me , create a new heart within me , that I may bring forth much fruit , and for ever flourish , like a Tree planted by a river side . O pour the Oyl of Grace into my defiled heart , and season it with the salt of thy mercy , lest the fume of mine iniquities ascend up to thy nostrils , and provoke thy fury against me . Pour down some drops of thy precious blood from the clouds of thy Mercy , to quench out the angry flame of sin , which of my self I am not able to put out by the virtuous water of any merit : O Lamb of God , let me eat thy flesh and drink thy blood , that I may live by thee , and cloath me in the wooll of thy mercy , that no winter or storm of sin do pinch my silly soul . Thou , O God , art full of compassion and long-suffering , which continuest thy mercy for thousands , taking away iniquities , sins , and offences . Thou callest us after thy wonted mercy , by thy Word , to repentance and hearty conversion ; for unto all and every one is repentance and forgiveness of sins preached in thy Name ; therefore unto thee , O most merciful Father , do I cry , desiring thee to look back upon me thy unworthy servant , with the eyes of pity , even as thou looked'st back upon the sinful woman in the banquet : likewise favour thou me , O Lord , as thou didst the Publican , who standing afar off , smote his breast , and said , Lord be merciful unto me a sinner : And grant , O Lord , that among the fears and terrours of conscience , I may take hold of thee by a lively Faith , and never in the sight of conscience do yield my self , and despair ; but upholden by the voice of the Gospel , I may flee unto thee my Redeemer , and have by faith , peace with God. And thou my Saviour which hast suffered for me in the flesh , give me grace , that likewise in the same mind I may be arm'd for the mortifying of my flesh ; that henceforth I may live not after the lusts of men , but after the will of God , and keep the Devil under ( O LORD ) that he compel not my troubled conscience to despair , either by heaping or ripping up mine offences , or extenuating thy mercy ; and grant that I may come unto thee by hearing thy word , unto Repentance , that thereby the Angels in Heaven may continually have occasion to rejoyce before thee , which livest and reignest ever one God , world without end . Amen . A Prayer for the Aid of GOD's Holy Spirit . O Dear Father , forasmuch as every man living is of himself before thee but as a beast , neither knowing thee , nor the things concerning their duties unto thee ; I as one of the most perverse , filthy and corrupt , do here humble my self before thee , begging at thy hands , that thou hast promised to give unto as many as ask it of thee , thy holy Spirit , that heavenly Comforter , which revealeth thee and thy will to the simple and ignorant , which also stireth up the minds and inward affections of thy children to call upon thee , by preparing their hearts , and opening their mouths to celebrate thy Name ; bestow it , good Father , bestow it upon me , thy unworthy servant , and upon all thy children ; and grant that although all of us are of corrupt affections , and polluted lips , yet we may be sprinkled with that Heavenly Hyssop , that we may have our hearts cleansed of the corrupt affections of this World ; and the eyes of our understanding opened , that we may see the good things we should ask ; and our feet that are fettered with the cares of vain things , may be set at liberty , that we may walk the right way unto the Kingdom of Heaven ; and that the hands of our souls may apprehend & take hold of the Righteousness of thy Son Jesus Christ ; & that by the aid of the same Spirit , we may cast off all impediments , letts , and incumbrances that detain us from coming unto thee . Sanctifie me within & without ; wash me and I shall be whiter than Snow ; let thy truth and thy spirit meet together in my soul , that my prayers may enter into thy presence , and that thine ears may incline unto my humble petition , so shall I declare thy loving kindness in the morning , and thy truth in the night season . Thou knowest whereof we be made , thou forgettest not that we are but dust , and unprofitable children ; not fit , apt , nor able of our selves to pray unto thee , and praise thy Name : therefore , good Lord , allure me unto thee , to seek thee ; and grant that with my whole heart and mind , I may always rejoyce and be comforted by thee , for ever and ever . Amen . A Prayer to acknowledg God in his Works . O Most mighty and eternal God , thou by the creation of the world and all that therein is , hast sufficiently declared thy self to be the everlasting and Almighty God , for that these things do far pass the reach of mans wisdom : and not herein only hast thou declared thy self to be God ; but in that also that thou dost continually guide and govern the same and all things of thee created : Seeing therefore , O most merciful Father , that we have both in our selves , and also in thy creatures so manifest Testimonies that thou only , O Lord , art that eternal and loving God , which dost reign in all thy creatures , guiding and governing them by thy Heavenly Providence ; Grant I do beseech thee , that my heart may be hereof fully assured , to acknowledge thee not only to be God eternal , who hast created all things ; but also that I may in heart be fully perswaded that thou , O Lord , dost govern all things according to thy most blessed will ; so that nothing can be done in the whole world without thine appointment , and that thou hast such a singular care over thine Elect ; so that not so much as an hair of their heads shall fall without thy Providence : Grant therefore , O Lord , I beseech thee , that I may hereof be fully assured in my Heart and Soul , and that I may in all my doings set thee before mine eyes , acknowledging thee to be my only Lord and Father ; and by the working of thy holy Spirit in me , I may be confirmed in Faith , comforted in Soul , and lightned in Understanding ; that always here on Earth I may glorifie thy holy Name , and after the dissolution of this my mortal body , I may attain thy everlasting joy with thy Elect , in thy glorious Kingdom , for ever and ever . Amen . A very fruitful Prayer to GOD. WE are all Publicans , O LORD , open the ears of thy favour unto our cry , and have mercy upon us , have mercy upon us ; we sin dayly , but yet save us , of pity save us ; O shew thy compassion upon me , and let me not dye a Judas death , let me never tune the doleful song of Cain ; but ingrave in my heart a full and lively faith in thee ; that never doubting of thy bounteous mercy , I may with a free conscience set Satan at defiance , and all his hellish band ; O merciful Lord , hear this my cry , and defend me with thy Grace against the power of Satan , who roareth of cruelty , and lurketh in every corner of malicious subtilty to tear me with the claws of his fury and merciless envy : Defend me with faith against him . O Lord , lay the plaister of comfort to my wounded conscience , and cover me with the wings of thy favour , that I may live and die in thee ; and so be blessed for ever ; to whom , O Father , with thy dear Son , and the Holy Ghost , be all power for ever . A Prayer to Jesus Christ . O My Lord God , and sweet Saviour Jesus Christ , grant unto me most frail sinner , and miserable wretch , thy grace and mercy ; and that I may ever have present before the eyes of my soul , thy most holy life and behaviour ; and that for my possibility and power , I may in living and manners follow the same : And grant me , good Lord , to profit , grow , and increase therein , to such perfections as may be acceptable unto thee , for the salvation of my soul : lighten , Lord , and make clear and bright my heart with the glorious light of thy Grace , that it may ever go before me , & follow me in all my acts , so that by thy conduct and guiding , I may accomplish & fulfil all that may please thy goodness , and utterly eschew and avoid the contrary ; and vouchsafe , sweet Saviour , so to order and direct all my cogitations and thoughts , all my speech and words , all my acts and deeds , in thy Law and Commandments , and in thy Monitions and Counsel ; and so take me ( good Lord ) unto thee , that here in all things doing thy will , I may by grace become one of thy saved souls , to live with thee , my Redeemer , for ever . Amen . Prayers for Tuesday Night . O Lord my God and Father , blessed be thy Name for ever . Dispose my heart , and open my lips , &c. A Psalm . MY GOD , my GOD , look upon me ; Why hast thou forsaken me , and art so far from my health , and from the words of my complaint ? O My GOD , I cry unto thee in the day time , but thou hearest not ; and in the night-season also I take no rest . And yet thou continuest holy , O Thou Worship of Israel . Wherefore unto thee , O LORD , will I lift up my soul , my GOD , I have put my trust in thee : O let me not be confounded , neither let mine enemies triumph over me . O remember not the sins and offences of my Youth , but according to thy mercy , think thou on me . Who can tell how oft he offendeth ? O cleanse me from my secret faults . Keep thy servant also from presumptuous sins , lest they get the dominion over me , so shall I be undesiled and innocent from the great offence . Let the words of my mouth , and the meditations of my heart be always acceptable in thy sight , O Lord , my Strength and my Redeemer . For thy Name sake , O Lord , be merciful unto my sin , for it is great . Look upon mine adversity and misery , and forgive me all my sins . Hearken unto my voice , O Lord , when I cry unto thee , have mercy upon me , and hear me . O hide not thy face from me , nor cast thy servant away in displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my Salvation . I should utterly have fainted , but that I believe verily to see the goodness of the Lord in the Land of the Living . Therefore shall every good man sing of thy praise without ceasing , O my God , and I will give thanks unto thee for ever . Glory , &c. A Prayer for the remission of sins . O Most loving & bountiful Father , forasmuch as it is most meet , right , just , and requisite , that all flesh should praise , magnifie , and worship thee , & should without ceasing give thanks unto thee , who only art the Creator and Maker of all things , who of thine own mercy and goodness , didst send down thine only begotten Son , to take our nature upon him , and to suffer death for our sins , thereby to make a recompence for the offences which Man had committed against thee : And all this thou didst of thine exceeding bounty and kindness , without any desert of Mankind , not being so much as by any one Prayer , or yet treaty thereunto incited : I being therefore , O dear Father , imboldened with such an inestimable benefit , so freely given and bestowed , do without any fear at this time appear before thy Divine Majesty , prostrating my self before the seat of thy Mercy , and with all humbleness of heart and mind do make this my Prayer unto thee : despise me not O Lord , being defiled with sin and iniquity ; be ●merciful unto me a sinner , lighten the evil-sighted eyes of my mind , open the stopped stopped ears of my heart , that I may both see and hear , & understand that which thou teachest , & do always that thou commandest ; and that I be not only a hearer of thy Word ; but a practiser of the same in my life and conversation ; Save and defend me from all shame and reproach ; be thou my shield and buckler against all temptations ; cleanse my mind and thoughts from all uncleanness ; keep and preserve me from all danger both in body and soul , and guide me with thy grace , so to spend this my small , short , and transitory time in this world , that I may be a member of Christ , and partaker of thy eternal felicity : to the which , seeing that by mine own weakness I shall never be able to aspire , I do here , O Lord , take hold of that promise of thine , where thou hast said ; Come unto me all ye that labour , and I will refresh you : this is my hold-fast , this is my anchor and sure stay , for verily , sweet Saviour , when I look upon mine own frailness , and behold how ready I am to offend , then I quake for fear ; but as soon as I call to mind thy great love and Kindness , and thou wilt not the death of a sinner ; and that in what day soever he doth heartily repent and call unto thee , then thou wilt hear him ; then I am relieved , then I am not a little comforted , knowing surely that Thou wilt perform that which thou hast promised : in faithful assurance whereof , I now say unto thee , Turn thou me , O my GOD , and I shall be turned : be favourable unto me , O Lord , be favourable unto me thy servant , and heal my soul which is wounded with sin , for I do acknowledge mine iniquity , and am heartily sorry for mine offences , through which I have either in word or deed , thought , or any other kind of way offended thee ; blot them out of thy remembrance , and let the Blood of that immaculate Lamb , JESUS Christ , wash them away : let mine old offences decay and die in me , that I never commit them any more , or by any means renew them in thy sight ; and in the mean time do not withdraw thy grace from me , but cause me to do all that good is . O Father remove thy wrath away from me , and restore me to thy favour ; turn thou thy loving countenance unto me , and plentifully pour forth thy mercy upon me ; Guide thou my foot-steps in thy paths , and suffer me not at any time to stray from thy ways ; let me always have the fear of thee in my heart ; and if at any time through weakness and frailty I do transgress thy Commandments , yet do thou not therefore , good LORD , reject me , but be thou that good Samaritan , and pour the oyl and wine of mercy and forgiveness into those wounds which sin shall make in me ; make me thy servant , and so endue me with thy grace , that I may unfeignedly with heart and voice serve , honour , and praise thee , through Jesus Christ , my Lord and Saviour , to whom be praise and glory , for ever and ever . Amen . A Prayer setting forth the power of GOD's Grace . O Lord my GOD , who hast created me after thine own Image ; give me Thy Grace which is most excellent and necessary unto all Salvation , that I may subdue my wicked nature , drawing me always unto sin and destruction : for I see in my flesh the Law of sin rebelling against the Law of my mind , and leading me captive to the satisfying of my vain desires in many things ; so that without the assistance of thy most heavenly grace , poured zealously into my mind I am unable to resist the assaults thereof : Yea LORD , I take thy grace , and that much grace of thine , whereby my nature , prone to all impiety even from my youth , may be subdued and overcome ; for Nature being fallen through the offence of the first Man , and desiled through sin , the punishment whereof hath redounded unto all mankind ; so that , that nature which at the first thou didst make good and righteous , is now counted for the sin and infirmity of the corrupt nature ; insomuch as the motions left unto it tend always unto evil and inferiour things ; hence O Lord it is , that touching the inward man , I am delighted with thy Law , knowing that thy statutes are good , righteous and holy ; and that they reprove wickedness , and teach that which is to be avoided ; but in my flesh serve the Law of sin , whilest I obey the appetite more than reason ; hence it is , that to will is present with me ; but alas I find no means to perform ; hereof it is , that often times I purpurpose to do many things well ; but because thy heavenly favour and grace is wanting , which may help mine infirmity , I flee back and retire ; yea , hereof it is , that I know indeed the way of righteousness , and see , as it were , in a glass what my duty is ; but through the weight of my sin , I have no power to arise unto perfection : O Lord how greatly do I lack thy grace , both to begin what good is , and also to proceed throughly in goodness : for without it I can do nothing , but through the help thereof , I can do all things in thee : O Heavenly Grace , without which neither the merits of Man , nor the gifts of Nature are of price whatsoever : For the gifts of Nature are common , as well to the wicked as to the good : but thy Grace is a gift peculiar only to the Elect , which whoso have , are counted meet and worthy eternal life . Finally it is so excellent , that without doubt , neither the gift of prophecy , nor the working of Miracles is any thing worth : yea , neither faith nor hope , nor any other virtue are of price or accepted of thee , without love and grace : O blessed Grace , which maketh him rich with vertue , who is poor in spirit : Come , O come down unto me , and fill me early with thy comfort , that my mind with weariness and hunger faint not : O Lord , I beseech thee impart thy grace unto me , that is sufficient for me , though I have nothing in me else that nature would require ; yea I protest , if that be with me , I will dread no temptation , nor trouble whatsoever ; this is my strength , that bringeth counsel and help ; yea , it is both mightier than all enemies , and wiser than the prudent ; it is the Mystery of Truth , the teacher of Discipline , the light of the mind , the comfort in affliction , the expeller of sadness , the remover away of care , and the nourisher of Religion . At a word , without it , what am I but withered wood , and a root most unprofitable , to be cast away ? Wherefore , O Lord , let this thy grace both go before , and also follow me , whereby I may continually apply my self to well-doing , through Jesus Christ my Lord and Saviour ; to whom be all honour and glory , for ever and ever . Amen . A Prayer for a competent living . O Almighty GOD , and loving Father , who of nothing hast created all things living ; thy Providence is so great over them all , that thou sufferest not the most vile and simplest of them all to perish for want of relief , and things requisite for them , seeking the same at thy hands ; yea , and such is thy favour , O Lord , towards Man , that thou dost most miraculously provide for him , in that all the rest of thy creatures thou hast ordained for his use and service , and yet not for all alike ; for it hath pleased thee to make some poor , and some rich ; some thou exaltest , and some thou keepest low ; some to live at case , and some by labour , and yet none live without thy Providence : and I among the rest of thy creatures , do acknowledg my self greatly bound unto thee , for helping me hitherto ; and as thy silly creature and work of thy hands I humbly prostrate my self in heart before thy Majesty , beseeching thee favourably to look down upon my necessity , and grant me whatsoever thou seest necessary for me , even a competent and necessary portion here ; not over-much , lest I wax proud , and disdain my inferiours ; and if it be thy will vouchsafe unto me , not over little , lest urgent necessity drive me to over-much care , and over-much care carry me to unlawful means , and so I run headlong into thy displeasure ; but by truth in my calling I may be able to live and wade through the hardness of this world , and be rather helpful to the poor , than burthensome to the rich . O Lord bring it thus to pass ; for without thy blessing and Fatherly furtherance , I cannot sufficiently execute , neither can that prosper , thereupon the whole state of my longing and maintenance dependeth : wherefore good Lord bless my understanding and endeavours , to the prosperous execution of all things which concern my vocation and calling , and grant , O Lord , that whatsoever doth happen unto me ; as poverty or Riches , I may be of a patient mind , that in adversity I run not headlong into such means as are ungodly ; neither in prosperity wax the prouder , but wait thy good pleasure in them both with thankfulness , and evermore live in thee and by thee , and in the end raign with thee in Heaven , where thou ●ittest as author and giver of all thy Blessings . Grant this , O most merciful Father ; to whom with thy Son , and the Holy Ghost , be all power and glory for ever . Amen . A Prayer to subdue our affections . O Lord , Mighty and Merciful , who didst create Man , in the beginning , simple , sincere , and without spot of sin : In which his integrity and innocency he then presented thine own Image , which was pure and without spot of sin ; and yet such was man , that he fell from thee by disobedience , whereby he corrupted his ways , and became ●ar unlike unto thee , being defiled with all vanities , wherein alas , we all of us wallow , the most with greediness : wherefore most dear Father in JESUS , Christ , create in me new thoughts , new affections , shape in me true obedience that I may mortifie and kill all sin , and vain inclinations which rise up against Thee ; let sin no longer bear rule in me , O Lord ; but let thy grace more and more abound , that all that I do think , speak or do , may b● favouring more of the desire of Heaven and Heavenly things , than of earthly and carnal desires ; that so I may be approved , not only before men , to be as ought , but to thee to be as Thou requirest ; to whom , O Lord , be all honour and glory for ever . Amen . A Prayer for the Kings Majesty . O Lord Almighty , the Governour , Preserver , and continual Protector of Princes , to whose beck and will all Kingdoms of the Earth are subject , look in mercy and favour , O Lord , I beseech thee , upon the state of thy servant , our dear Soverign Lord King Charles , and his Royal issue ; be thou unto him and them a safe refuge in all time of danger ; and let thy holy Spirt be unto him a continual guide in all his acts and procedings ; direct him , to comfort , defend and support us , and either to bring our enemies to a perfect peace , in embracing the Truth with us , or confound their power and devices for ever . An Evening Prayer . O Heavenly Father , and eternal GOD , I honour thee , I praise thee , I yield thee most hearty thanks for all thy benefits ; and at this time especially , O Lord , because thou hast patiently and attentively heard my petitions , and hast given me soberness and humbleness of mind , to utter the same without any interruption . I bless Thee my everlasting GOD , and with all my heart give thee thanks , for that not only thou hast saved me this day from death , from hurts , and from all perils from my cradle ; but hast defended both my soul and body from all Misfortunes and Dangers : Therefore my soul magnifieth the Lord , and my spirit rejoyceth in God my Saviour , for he hath looked upon the afflictions of his servants : and now among all other thy goodness , O Lord , hear ; O Lord , forgive ; hearken , O God for thy Name sake , for it is called upon by me : O GOD of Heaven and earth , in the evening do I call upon thee , that remitting my sins , Thou wouldst receive me into thy Protection , & keep me this Night , that the Devil have no power over me ; for Thou , O Lord , art my everlasting Protector ; for behold , whether I sleep or wake , whether I live or die , I am always thine : let thy mercy follow me , O Lord , all the days of my life , that I may dwell in thy house and praise thee , and that I may in acknowledging thy greatness confess my sinful and wretched weakness : And visit me , O Lord , and drive from me all the assaults of mine enemies , both bodily and ghostly ; and let thy holy Angel be with me , and keep me this night , and evermore , by thy grace ; and ever let thy blessing be upon me this night , and for evermore . Amen . Prayers for Wednesday Morning . O Lord my God and Father , blessed be thy name for ever : dispose my heart , and open my lips , &c. A Psalm . IN thee O LORD , have I put my trust , let me never be put to confusion : deliver me in thy Righteousness . Bow down thine Ear unto me , make hast to deliver me . Into thy hands I commend my Spirt , for thou hast redeemed me , O Lord , thou God of truth . I have hated them that hold superstitious vanities , and my trust hath been in the Lord. I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity . Shew thy servant the light of thy countenance , and save me for thy mercies sake . O how plentiful is thy goodness which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee . Wherefore I will confess my wickedness , and be sorry for my sin ; I will take heed unto my ways , that I offend not in my tongue . Therefore withdraw not thou thy mercy from me , O Lord , but let thy loving kindness and thy truth always preserve me . For my soul is a-thirst for God , yea , God , yea even for the living God ; when shall I come to appear before the presence of God ? Yea as the Hart desireth the water-brooks , so longeth my soul after thee , O God. Wherefore send out thy light and thy truth , that they may lead me and bring me to thy holy hill , and to thy dwelling . Why art thou so heavy , O my soul ? and why art thou so disquieted within me ? O put thy trust in God , for I will yet give Him thanks , who is the help of my countenance , and my God. Glory be to the Father , and to the Son , and to the holy Ghost , &c. A Morning Prayer . O Most merciful and loving Father , I thank thee for the sweet sleep and comfortable rest that thou hast given me this night ; and forasmuch as thou hast commanded by thy holy Word , that no man should be idle , but always occupied in godly and virtuous exercises , every man according to his calling : I most humbly beseech thee , O Lord , that thine eyes may attend upon me , that thy grace may daily defend me in danger : succour , cherish , and comfort me in all my needs and distress ; and govern all my counsels , studies , and labours , in such wise , that I may spend this day according to thy blessed will , and the discharge of mine own conscience in thee ; that warily avoiding all things that may displease thee , and setting always before mine eyes thy fear , I may ( thy grace assisting me , and thy holy spirit guiding me ) work that which is acceptable before thy divine Majesty , unto thy praise and glory for ever . Amen . A fruitful Confession to GOD for sins commited . O Gracious GOD , have mercy upon me , have mercy upon me , look favourably upon me , incline thine ears towards me , and hide not thy Face now my soul is troubled . O Almighty GOD , from whose Sight there is no covert , and against whose power there is neither resistance nor flight ; I beseech thee to cast off the blind burthen of fleshly affections ; subdue my reason , regenerate my will , and purifie my nature ; lead my desire that I may seek thee ; lighten my understanding that I may see thee ; for I can neither seek thee without thou direct me , nor see thee except thou reveal thy self . LORD , forgive mine ignorance , forget my presumption , Pardon mine iniquities , relieve my necessities ; Let my sins no longer be a cloud between my Prayers and thy pity , between thy goodness and my distress ; most gracious GOD , who art merciful towards all , suffer me not to be destitute of thy Mercy : for although I have committed that whereby I may be destroyed , yet hast thou neither forgone nor forgotten that whereby thou art wont to save : O wretch that I am , how coldly do I cry , how weakly do I crave , how senseless is my unclean soul ? alas I am nothing but vanity , a rotten root , without any life or virtue ; a barren ground , bringing forth nothing but sin , shame and damnation : I am unable either to give thee any thing , but of thine own goods , or do any thing for my self , but by thy free gift : Wherefore O my sweet Saviour , by the tender love , and by all thy mercies , reach thy helping hand , draw my soul out of the mire of sin , wherein it is fast set , that I perish not in the presence of thy pity : deliver me from the snares that the enemy hath laid to take the soul of sinners , either wilful or secure . Put away occasions of evil before me , guide me unto thee the streightest course ; and so long as I am to continue in this vile vale of misery , settle me in that state of life wherein I may best please thee : Give me grace , O gracious God , although I have hitherto had no care to live well , yet I may now wholly and holily bend my care to dye well ; and that from henceforth I may live in thy fear , and dy in thy favour , rest in thy peace , and remain in thy joy for ever . Amen . A Prayer for Patience . O Most gracious and omnipotent Father , whose mercy is everlasting and power infinite , bow down thine ear and hearken unto my Prayer which I make before thee , beseeching thee of thy accustomed goodness , to endue me with the works of Mercy and deeds of charity ; and above all things , to give me patience in adversity , meekly to suffer , and patiently to take whatsoever it shall please thee to lay upon me , and never to murmur or to grudge thereat , but always to think thy loving and gentle correction to be much less than the deserts of my great and manifold offences . And again , if I be not under correction , then am I not thy child ! for what father is he that correcteth not his children whom he most entirely loveth ? this then is a most evident token that thou lovest us , when as thou correctest us : for as the Scripture saith ; Whom God loveth , him He chasteneth . Thou ●eest all things , Thou understandest and knowest all things ; so that not so much as one little sparrow lighteth upon the ground without thy knowledge , yea and our very thoughts are fore-known unto thee ; Thou disposest and orderest all things as seemeth best to thy holy will and pleasure . By thy help I may do all things , but without thee I can do nothing . When thou pourest upon us thy creatures , thy good gifts and benefits , Thou dost it to this end ; that we acknowledging the same , should thereby be encouraged to serve , honour and obey thee ; and contrary wise , when thou strikest us with thy rod of correction , thou dost it to put us in mind that we have transgressed thy Commandments ; that we have not hearkened unto thee , but willingly fallen into the puddle of sin , and following our own appetites , have provoked thy just wrath and indignation against us . Thus thou dealest with us , O Lord , to the intent that we suffering bodily punishment , and feeling the smart of the same , may thereby be admonished of our duties ; and with true compunction of heart , desire to be released from the scourge that we have deserved . This , O heavely Father , I acknowledge to be our duty ; but alas , I for my part have not performed the same as I ought ; yet I beseech thy goodness not to execute the rigour of thy Justice upon me , but to stay thy hand ; and before thou give me any greater wound , to behold my humility and repentance , and here I do offer thee , O Lord , according as the poor widow did , all which I am able to give ; that is , a sorrowful contrition of heart for my former offences done and past : wherefore I beseech thee to give me grace , that what way soever it shall please thee to punish me , 〈◊〉 may take it patiently , and say , Naked I came into this World , and naked I shall return to the Earth again : The Lord giveth , and the Lord taketh away , even as it pleaseth the Lord , so be it . Suffer me not , O Lord , to despair , or to think that thou dealest unjustly with me ; but say , Shall I receive Prosperity at the LORD's hands , and not be con●ent with adversity ? and always to think upon this , Happy are they whom thou ●ost punish ; for though thou makest a wound , Thou also givest a plaster ; though Thou smitest , thy hand maketh whole again : Mine iniquities are great , be thou merciful unto my wickedness ; O deliver me from thine anger , and press me not further than I shall be able to bear ; but now 〈◊〉 acknowledge that whatsoever trouble thou hast sent me , or wilt lay upon me , is either for the punishment of mine iniquities , or for the tryal of my Constancy ; I may with repentant David , find remission of my sins ; and with patient Job , release of mine adversity , and obtain such favour in thy sight , that I may so pass this life , that I may afterwards live with thee in thy eternal Glory : grant this O● most loving Father , for thy dear Son's sake Jesus Christ ; to whom with the holy Ghost , be all Honour and Glory , for ever and ever . Amen . A Prayer for Humility . O My sweet Saviour Jesus , it is thine own Lesson : Be humble and meek as I am : it is thy Word also ; My sheep hear my Voice : but Lord what shall I do , the flesh is proud , I daily rebel against thy holy will , I envy my superiours , I love not my equals , I despise mine inferiours : This is the fruit of the ●lesh , O Lord , but thou art love and life , O loving Jesus ; and therefore , I beseech thee of thy tender love to pity me , and to endue me with the spirit of humbleness , that being poor i● in spirit , I may with the little ones of thy Kingdome be blessed and live for ever : O Lord , for the avoidance of pride , give me thy grace to consider , that by it an Angel became a devil , and Man was excommunicated from the Paradise of pleasure ; desire of Soveraignty begat the devil , sin , death and damnation ; so that out of it , as a most filthy puddle , issu'd a whole Sea of mischief and misery : Of this cup of pride , father Adam drank , when by his disobedi●nce he lost thy favour , and by the taste of ●n Apple , thought to be thy Co-mate , in knowing of good and evil ; Give me thy Grace not only to consider this but also ful●y to digest it ; that detesting it as a venemous Viper , I may in humbleness of heart ●erve thee holily and soundly , without hy●ocrisie , who art the pattern of low liness , ●nd a mirror of humility , continually to ●e looked upon , and truly to be followed . 〈◊〉 life and lover of Souls , give me grace ●lways to hear , and hearing thy word , to ●ollow thee my Lord and God , both now ●nd for ever . Amen . A Prayer for Gods fear . O Almighty and eternal God , thy Holy Word teacheth us , that thou art not ●nly a Father , but also a LORD ; not only 〈◊〉 Forgiver , but also a revenger ; not only 〈◊〉 Saviour , but also a Judge : and as thou be●●g a Father , a Saviour , and Forgiver , dost ●ardon and shew Mercy ; so thou being a ●ord , a revenger and a Judge , punishest ●nd condemnest : Neither doth thy Holy Word set forth unto us a Gospel which com●orteth us , quickneth us , sheweth us Joy ful tidings , quieteth our Consciences , & bringeth us unto everlasting life ; but also a Law which reproveth , accuseth , condemneth , woundeth , and slayeth our Consciences , ye● and throweth us down head-long into everlasting perdition , so that by this we may see , that we may not only love thee as Father , Saviour , and forgiver ; but also fear thee as a Lord , a revenger , and a Judge , for asmuch therefore , O most gentle Saviour , and most righteous Judge , as nothing doth so mightily put away sin , and make us to walk in the way of thy Commandments , as reverently to fear thee , and to stand in awe of thy Judgments and heavy despleasure : I most entirely pray and beseech thee , to give me that fear which thou requirest of us in thy holy Word , and whereunto thou hast promised so many large and bounteous benefits , that I may not only love thee as a Father , and honour thee as a Saviour , but reverence thee as a Lord , and fear thee as 〈◊〉 Judge ; O Lord , all things are open to thine eyes , neither is any thing hid fro● Thee , which seest the most inward thought and secrets of our hearts . Give me grace O Lord , I beseech thee , that in all my enterprises , I may ever set thy fear before mine eyes , and so stand in aw of thee and of thy Righteous judgments , tha● I attempt nothing whereby I should provoke thy heavenly displeasure against me ; but so walk in thy fear , and in thy holy Ordinance , that I may at all times love thee as a Father , honour thee as a Saviour , reverence thee as a Lord , and fear thee as a Judge ; So shall it come pass , that I reverently loving thee as a child doth his Father , shall not only avoid all such evils as might make thee my heavy Lord , and fearful Judge ; but also imbrace those virtues , which shall both evidently declare my faithful love , true honour , unfeigned reverence and humble fear towards thee ; and also thee my Lord and loving Father , and most merciful Saviour ; to whom be all honour and glory for ever . Amen . A Prayer for the desire of Heavenly things . O My GOD , O the sweet life of my soul ! what other thing besides thee ought I to look after ? what , have I not all things if I do possess thee who hast created all things ? There is nothing of any estimation , but only such things as thou hast made ; for whatsoever grace of ●omliness , pleasantness , fineness , sweetness , virtue , dignity or riches , consisteth in any creature , the same proceedeth from thee , O God , and all things abundantly slow without any lack : O Creator most excellent , thou art the pleasure of all things , thou art the abundant fulness of perfect joy , and the unmeasurable Sea of all holy delight : Thou art that light and incredible clearness and passing brightness , which they do hear , see , taste and feel , that are inwardly joyned unto thee , through exceeding pureness of heart , while they yet remain in this present exile : The loving embracements , nor the dainty kisses of the Mother , appeaseth the weeping of her tender child ; nor the pleasant countenance of the husband towards his loving wife , are but as shadows and of no value , in respect and consideration of the sweet embracements , wherewith thou , O Lord , dost allure the souls of those that love thee : But if poor banished men can be so blessed and happy , and that they can see such incomparable goodness , who see thee but in a dark shadowed glass : how much more happie ought we then to judge of thy holy Citizens who see thee face to face ? those thy beloved children , do now most manifestly know , and in themselves do feel how much thou dost favour and love them , and from the beginning hast loved them : thou O Lord , it is that doth qualifie , gladden , refresh and satisfie with a delicate desire of enjoying thy company , the hearts and wills of all men ; and to say all , O eternal GOD , thou art all in all , in that most holy City of New Jerusalem : That is the happy day , and the singular day , whereof thou O Lord Jesus hast spoken to thy Disciples : In that day you shall know that I am in my Father , and you in me , and I in you : O day so much wished-for with most hearty desire , wherein the holy souls shall be united unto thee , O GOD , and shall be inspired with a marvellous light of wisdom , and transformed into the brightness of eternal Glory ; O Jesus grant I beseech thee , that so long as I am in the darkness of this misty desart , that the eyes of my mind may behold and contemplate the most shining light and brightness of thee , O God , and that I may always praise thee for ever and ever . Amen . A Prayer to God for zeal in Prayer . O My GOD , and Father , I beseech thee , that if at any time I feel in my self any faintness or failing of fervency in calling upon Thee , that Thou wilt kindle within my heart the Heavenly heat of thy most holy Spirit , that I may burn in the Zeal of thee and thy holy house ; and grant me thy Grace O LORD to cry with thy holy Apostle for the increase of Faith ; that being awakned and stirred up by thy most tender and Fatherly affection and instigation , I may enjoy the effect of all my godly and necessary desires , which thou hast promised to give unto me in thy Son JESUS Christ ; for whose sake I expect all good things at thy hands : make my heart the undefiled instrument of peace and perfect thoughts , and my tongue the Trumpet of thine eternal Praise , my body the habitation of the Holy Ghost , mine eyes the windows to behold the worthy way that leads to Thee ; my legs the supporters of my body and Soul , towards the attaining of thy heavenly Kingdom : O LORD , thou knowest my hearty desire is always to serve thee , and evermore to abide in thy love and favour : Grant unto me , LORD , of thy gracious goodness , that I may live in thy Law , walk in thy way , and die in thy Faith ; and that I may clearly be delivered of the bondage of sin , and be wholly out of death and damnation : give me the peace which the world cannot give ; grant me the joy which thine Elect do possess ; sustain me with the comfort that never shall be void ; erect me with the hope that always shall persist ; instruct me with thy Word that ever shall endure ; and advance me to thy Kingdom that never shall have end : then shall thy Glory still live in me , and I shall never die , but Raign with thee for ever ; to whom , O Father , be all honour and glory , world without end . Amen . Prayers for Wednesday Night . O Lord my God and Father , blessed be thy name for ever : dispose my heart , and ●pen my lips , &c. A Psalm . O LORD my GOD , thou hast searched me out , and known me , thou knowest my downsitting , and ●y uprising ; thou understandest my thoughts long before . Thou art about my path , and about my ●ed , and spyest out all my ways . For lo , there is not a word in my tongue , but thou , O Lord , knowest it altogether . My reins are thine , thou hast cover'd me in my mothers womb . I will give thanks unto thee , for I am fearfully and wonderfully made : marvellous are thy works , and that my soul knoweth right well . My bones are not hid from thee , though I be made secretly , and fashioned beneath in the earth . Thine eyes did see my substance , yet being unperfect ; and in thy book were all my members written . Which day by day were fashioned , when as yet there was none of them . O how dear are thy counsels unto me , O God , O how great is the summ of them ! O enter not into judgment with thy servant , for in thy sight shall no man living be justified . Keep me , O Lord , from the hands of the ungodly ; preserve me from wicked men , which are purposed to overthrow my goings . Let my prayer be set forth in thy sight as the incense ; and the lifting up of my hands be an evening Sacrifice . Set a watch , O LORD , before my mouth , and keep the door of my lips . O let not my heart be inclined to any evil thing , let me not be occupied in ungodliness with the men that work wickedness , lest I do such things as please them . But teach me to do the thing that pleaseth thee , for thou art my God , let thy loving Spirit lead me forth into the land of righteousness . A Prayer for mortification . O Righteous God , and merciful Father who art so pure and clean , that no corruption resteth in thy sight ; and ●ith there is required in all men the sincere and inward zeal of the soul , and an absolute killing of the motions of the flesh , and mortifying of all carnal affection : look favourably upon me , O LORD , in whom doth dwell an innumerable troop of foolish fantasies , and an heap of sinful affections : I find and feel , O LORD , that though many times to will be present with me , yet to perform is not in my power ; sin doth prevail , and death through sin swalloweth me up , so that I rest in darkness of sin , by giving scope unto mine own perverse will ; and such is my miserable estate , that being thus of my self , flesh and blood slattereth it self , and concludeth that whatsoever I purpose in an evil desire , so that it break not forth into open gross wickedness , that I am holy enough , that I am as sincere as is requisite , and that I stand too fearful of thy judgment . When thou knowest , O Lord , that all and every the least conceit of sin , breaking into action , in what covert measure , or mean degree soever , it by and by endangereth my soul , and deserveth sudden judgment ; and therefore let it please thee , O Father , that as thy dear Son , through thy surpassing love , hath reconciled all such unto thy favour again , that are truly penitent , so let thy holy Spirit continually work to the taming of my unbridled flesh ; and let me , by the same Spirit , come to a true mortification of all the evils that rise up in me ; So shall I deny and forsake my self , and follow thee ; so shall I leave my self , and come to thee ; hate my self , and love thee ; conquer my self , and serve thee . And here thou ●eest , O my dear Father , that I am most weak , and without the continual working of thy grace , I cannot in any measure suppress my desires , but that they rather the more strongly rise in me : I cannot deny my self , but I rather deny the working of thy grace in me ; I do not only not mortifie my sins , but sin rather reviveth and becometh strong in me , in as much as it bringth forth fruit , not unto life , but unto death : therefore I beseech thee , O heavenly Father , to sanctifie me that I defile not my self with the filthiness of the flesh , nor fleshly things , howsoever they may seem to please me : let me not be deceived with the pleasing judgments of worldly men , who affirm sin to be no sin , darkness to be light , and light to be darkness , Atheism to be Religion , and sanctity to be sin . O dear Father , many are the Enormities that rise up in us , and defended not only as things tolerable , but as things laudable : wherefore I beseech thee to mortifie these evils , and let me no longer be sotted with the filthy fashions of this world : extinguish the flames of carnal desires , repress the rageing lusts of the flesh : and grant that I may with shame , and with due watchfulness avoid all things that have but the appearance of evil ; but being thus inwardly subdued , I may make outward profession , that whatsoever I do , it may be simply grounded upon a good conscience : and let me still retain this in memory , O Lord , that I cannot follow mine own will and thy word , that I cannot impart my affections to the deed of the flesh , and the works of the Spirit , that I cannot walk in darkness and light , in the way of death , and in the way of life : wherefore , O most dear Father direct me in my whole life , and separate me from the World , and worldly things ; and let me dwell with thee in all Godly meditations and contemplations , and let me use the things of this world as I used them not : and being thus truly mortified in the body , and quickned in the spirit , I may look in continual watchfulness for the dissolution of this my mortal body , that my soul may ascend , and in the end , both soul and body may for ever more enjoy the eternal joys of Heaven . Amen . A Prayer against desperation . O Most merciful GOD , greatly have I sinned , and alas am guilty of many crimes : therefore unto thee do I cry , O most holy Father and eternal God , keep me in thy Name , that in Temptations and extremities I never faint in courage ; Moderate and mitigate my vexations , let them come to a joyful end , that I fall not into the most heinous sin of incredulity and despair . O Christ JESUS , Saviour of the world , whose mercy cometh unto us like a stream , who art my eternal happiness , I do from the botto mof my heart beseech thee , to increase , establish , hope , and strengthen patience within me ; for this certainly is true , that one little drop of thy sacred Blood shed for us is of more power to save us , than all our enormous sins to condemn us : wherefore , O sweet Saviour , look upon me with the eyes of mercy , as thou lookedst back upon Peter in the Hall of the High-Priests Palace , after he had both renounced thee , and cursed himself : O God the holy Ghost be thou present with me in mine extream need , when the Devill will accuse me , and my conscience bear witness against me ; when I shall be environed with horrible danger and temptations , and all things set themselves against me . Strengthen my heart at that time , O comfortable Spirit , with the Zeal of thy Testimony , that undoubtedly I may believe the forgiveness of sins , the resurrection of the flesh , and everlasting life , which shall be given to all believers . O blessed Trinity , and eternal God of one essence , give grace that in every combate , especilly at the point of death , being mindful of thy Covenant made with me in Baptism , and of thy most comfortable promise annexed ; which is , that all that believe and are baptised shall be saved , I may never doubt either of thy merciful good will towards me or of the free remission and forgiveness of my sins ; but by often remembrance of this Sign and Covenant , I may daily more and more be confirmed in faith and hope of eternal happiness : and here , O holy Trinity , lift up my sorrowful heart , and pour upon me the wholsome comfort of thy Heavenly bliss , and at the point of death refresh me with the sweet light of thy chearful countenance ; that with exceeding joy I may desire to depart , and come to thy heavenly house , where Thou livest and reignest as my eternal GOD and Father , for ever and ever . Amen . A Prayer for the Power of GOD's Spirit to abide in us . O Omnipotent and eternal GOD , and Father , which comfortest such as be sorrowful , and who givest all good gifts , thou of thy free favour and love , hast willed us in all our affairs and necessities , and as often as we stand in need of any of thy blessings , or feel our selves burdened with any kind of tribulation or affliction either of body or mind , to call upon thee in the Name of thy Son Jesus Christ , and thou wilt grant what we want ; most humbly I beseech thee , to send down upon my dark understanding , the bright beams of thy most holy Spirit , to lighten me , and to direct me in all my supplications and prayers ; and especially at this time , O Lord , for that thou knowest my weakness and ignorance to be such , as I am altogether unable to frame my requests according to thy will , or to seek that which is for mine own souls health ; wherefore I most humbly beseech thee , O Lord , in the Name of him thy Son , to address and prepare my heart to the true understanding , and unfeigned calling on thy Name for such things as thy wisdom shall think most expedient for me , both to the obtaining of thy heavenly Kingdom , which is before all things to be sought for , and for temporal blessings best known to thee ; which in respect of my ignorance , my dulness , my corruption , my weakness , and the guilt of mine own conscience , I cannot crave in such due and faithful manner as I ought ; and therefore , most dear Father , I here beseech thee in the Name of thy Son Christ , that thou wilt ai● me with thy holy Spirit in my prayers ; that being of my self dull , I may be made Zealous ; and whereas I am of my self cold , I may be thereby made fervent and faithful , that my Prayers be not as a smoke which vanisheth , or as the wind which passeth away , being only in the lips , and not firm in the heart ; let it be effectual and an acceptable sacrifice , sweet and pleasing in thy sight ; and that nothing pass the bounds of thy unfeigned lips , that which may beseem a single heart , always sounding thine honour , and setting forth of thy most glorious praise : let thy holy Spirit , O Lord , come unto me ; let it continue with me , work , and prevail effectually in me , unto the end ; that I may both at this time begin , and for evermore continue as thou will est I should , namely in Faith ; that I fall not into any temptation , in hope that I may constantly look for , and faithfully attain unto perfect understanding of thy will , and ableness in all things to fulfil the same ; make me also , good Lord , fervent in love , that I may freely and unfeignedly , even from my very heart , forgive and forgot all injuries , wrongs , and evil doings , of such as by any means have offended me , with hearty prayer for their amendment , that I approaching unto the Throne of thy mercy , in a pure and single heart , may heartily , as well for all others , as for my self , for things necessary both for my soul and body , make my humble petitions unto thee , and in thy good time , tast that most sweet fruit of my humble desires , according unto thy will ; so shall I shew forth thy praise , and give glory to thy Name for ever and ever , world without end . Amen . A Prayer for the victory against sin . O LORD , there is no Victory without Fighting , nor any Crown without Victory ; give me therefore power , O Lord , that fighting valiantly , I may be crowned gloriously in Heaven with thee to live for ever : minister strength unto me , that I may over-master mine enemies , and give me the spirit of patience , that continuing unto the end , I may be found and taken as a faithful Souldier of thy Son Jesus Christ , and so be blessed : let me not faint in fear , but let me fight in a lively saith , which over-matcheth all the whole world ; plant me a natural branch , by the power of thy holy Word in the Vine Jesus , and make me able to endure every crack : let no canker of sin , eat me , let no worm of a guilty conscience gnaw me , let no blast of the world overcome me ; but stay me up with thy mighty hand , and be ever at my elbow , that I may be crowned though I be crossed , and saved , though now soused in extream misery ; in this is all my hope : for surely of my self I am but a vapour , a worm ; I am born of a woman in sin , a sinful child by nature , and to my power wage battel with Satan against my self , to my utter undoing , O Lord , unless thou regenerate me , and assist me with thy Spirit , always to resist him ; which do , O gracious God , I beseech thee for thy great mercy , to whom be all power and glory for ever . Amen . A Prayer to be mindful of death . O GOD , in whose hands consisteth the life of all mankind , for thy Son Christ's sake , vouchsafe to give me grace to set before mine eyes , as a most certain mark , whereto this frail body of mine must tend it self , the Image of that which is to the faithful the end of pain , and the begining of pleasure ; the end of misery , and the beginning of bliss : but to the secure and careless , the end of their pleasures , and beginning of eternal pains . And vouchsafe , good LORD , that I may have an earnest desire of serving thee , and leading my life according unto thy will , that whensoever it shall please thee to call me out of this life , I be not through fear stricken with doubt of condemnation , but even at the last gasp , through unfeigned Faith in Jesus Christ , may take and have taste of eternal Salvation , that death be not bitter or terrible unto me ; but rather when it cometh , I with joy receive the same in the Name of thy Son JESUS Christ . Bless me , good Lord , from the second death , the everlasting destruction both of body and soul , and justifie me in the death of thy Son that my Name may be registred in the Book of Life . O Lord comfort my guilty conscience with the everlasting light of thy bountiful savour , and let me have place among thy Saints in thy Heavenly Kingdom . LORD , for thy mercies sake , after this my bodily death , give me the fruition of thy presence , in the rich Palace of endless bliss : to whose merciful Protection I commend with all humility and reverence , my soul and body . Lord Jesus preserve me , Lord Jesus comfort me , Lord Jesus pray for me ; for only into thy hands that hast redeemed me , O Lord thou God of truth , I commend my soul both now and for ever : Amen . A Prayer for a happy departure out of this life . O Most gracious and eternal GOD , thy years endure throughout all generations , and thy days are without end or beginning , but the days of Man are determined , which he cannot overpass , and the number of his Months are foreknown unto thee : wherefore instruct me O LORD , that being always mindful of my mortality , I never promise unto my self many years , nor long life in this pilgrimage of mine , so shall I not live securely , deferring my conversion to thee from day to day ; nor yet put confidence in this frail and uncertain life , as that rich man spoken of in the Gospel : but give me grace , that in thy fear I may dayly prepare my self to depart out of this prison ; for nothing is more certain than death , though nothing more uncertain than the hour thereof : therefore I beseech thee O Lord , to let me have always before mine eyes an image and mediation of my departure , the better to know the fleeting and vanity of this srail and cumbersome life ; that I may live to thee my God , being sound in faith , and strong in hope , looking with cheerfulness for the day of my departure , and the joyful appearing of thy Son Jesus Christ my Redeemer ; and make me I beseech thee , O LORD , a faithful and wise servant , looking for the coming of my Lord , for that I know not when he will come , lest by a sudden hour of death being overtook , I being found unready ; but contrariwise , by prudent watching in true conversion and repentance , I may covet to be dissolved , and to be with CHRIST my Redeemer ; and grant also , O LORD , that at the point of death , having escaped all hardness and temptations , I may triumph like a Conquereor , and behold the power and presence of thy holy Spirit ; and let my last word be that which thy Son did utter upon the Altar of the Cross , saying , Father into thy hands I commend my spirit ; and when my speech is taken from me , hear O God the groanings of my heart ; and the hour of death being come , let thy servant depart in peace , through JESUS Christ my Lord and Saviour ; to whom be all praise and glory , for ever and ever , Amen . A Petition to GOD the Father . O Omnipotent GOD and Father , I have asked here at this time many things of thee , and yet not deserved any ; I confess alas , that not only those things which I require be not due unto me , but in stead of them most grievous punishments ; yet O LORD , lay not my sins to my charge , for if thou shouldest , I were not able to abide or stand in thy sight , but O LORD , I most humbly beseech thee , that thou wilt forgive me all that is past ; and grant that I may never hereafter offend in the same again : and vouchsafe I beseech thee of thy goodness O Lord , to direct , sanctifie , and keep my heart and body , my senses and doings , my talk and communication , in thy most holy Laws and Commandments ; and that thy holy Angel may be with me , to direct my feet unto the way of peace , truth and health ; that I may be whole , safe and free in thee , and by thee , both here and in the world to come . O Christ hear me , and save me , which livest and reignest with the Father and the holy Spirit ; God in perfect unity ; to whom be praise for ever , world without end . Amen . An Evening Prayer . O Heavenly Father , I with all humility and reverence of heart and mind , beseech thee this night , which thou hast ordained for man to rest in , that thou wilt guard and protect me with thy good guiding Spirit ; and albeit my sinful flesh shall slumber and sleep , yet grant that my soul may continually keep watch and ward ; let not the enemy find me slumbering and sleeping , as careless in the cradle of sinful security , lest that whilst I am unarmed , that is , naked and destitute of thy help and favour , he enter in and break up the house of my sinful body ; and make such havock and spoil , and that my infected leprous soul , deformed by means of mine iniquity , and wounded with the dangerous darts of transgression , be thrown with the body of sin , unto the lake of destruction ; make me still , O good Lord , to consider that the bed is the plain pattern of the grave ; make me to understand , that when I am laid of my self ; without thy Heavenly Providence , I cannot be able to rise again ; make me also to acknowledge that sleep is the very Figure of death , to whose stroke , at thy appointed pleasure I must submit my self ; endue me with love and charity to all men ; let my lamp , O Lord , be garnished with oyl , that whensoever thy messenger death shall draw nigh , and knock at the gate of my body , I may at his summons in the day of the Resurrection of the dead , be ready to attend on thee my Bride with my burning lamp ; that is with a stedfast faith , when as by Faith I shall be cloathed with a new : for my mortal body shall be then covered with immortality and the corruption of my sinful and rebellious flesh then changed to incorruption and perfect purity : thy righteousness shall be mine , thy merits shall make me perfect and holy , by vertue whereof , hell shall lose his victory , death shall lose his sting , my faith and hope shall have its end and reward ; and I with thy Saints , continually dwell in love and charity with thee and my Heavenly Bridegroom Christ Jesus ; to whom with the Father , and the holy Ghost , be ascribed all power and glory , for ever and ever . Amen . Prayers for Thursday Morning . O Lord my God and Heavenly Father , blessed be thy Name for ever : dispose my Heart , open my Lips , and give me thy Holy Spirit , &c. A Psalm . SAve me O GOD , for thy Names sake , and avenge me in thy strength . Hear my Prayer , O God , and hearken to the words of my mouth . An offering of a free heart will I give thee , and praise thy Name , O Lord , because it is so comfortable . I will praise God , because of his Word , I have put my trust in God ; and will not fear what flesh can do unto me . In Gods word will I rejoyce , in the Lords word will I comfort me . For thou hast delivered my soul from death , and my feet from falling , that I might walk before thee in the light of the Living . Therefore will I call unto the most High God , even unto the God that shall perform the cause which I have in hand . He shall send from Heaven , and save me from the reproof of him that would eat me up . He verily is my strength and my Salvation , he is my defence , so that I shall not greatly fall . For the greatness of his mercy reacheth to the Heavens , and his truth unto the Clouds . Wherefore my soul thirsteth for him , my flesh also longeth after him , in a dry and barren land where no water is . Thus have I looked for thee in holiness , that I might behold thy power and glory . For thy loving kindness is better than the life it self , my lips shall praise thee . My soul shall be satisfied even as it were with marrow and fatness , when my mouth shall praise thee with joyful lips . Because thou hast been mine helper , therefore under the shadow of thy wings will I rejoyce . Glory be , &c. A Morning Prayer . O Heavenly Father , which like a diligent Watchman attendest always upon thy children , whether they wake or sleep , and mightily defendest them , not only from Satan that old enemy of mankind , but also from all other their adversaries ; so that through thy Godly power , they be harmless preserved : I most humbly thank thee , that it hath pleased thy goodness so to take care of me thy unprofitable servant this night past ; that thou hast both safely kept me from all mine enemies , and hast given me sweet sleep unto the comfort of my body . I most entirely beseech thee , merciful Father , to shew the like goodness towards me this day in pre●erving my body and Soul , that mine enemies may have no power over me , and that so likewise I may neither breath , ●peak , or do any thing that may be displea●ing to thy Fatherly goodness , dangerous ●o my soul , or hurtful to my neighbour ; ●ut that all my enterprises may be agree●ble to thy most blessed will , which is always good and godly , doing that that may always advance thy glory , and ●nswer to my vocation , that whenso●ver Thou shalt call me from this vale of misery I may be found the child not of darkness , but of light , and so for ever to reign with thee in glory , who art the true and everlasting Light ; to whom with the Son and the Holy Ghost , be all power and glory for ever and ever . Amen . A Prayer for true sorrow of heart for sin . O Most merciful God and dear Father , vouchsafe I beseech thee to look down with thy fatherly eyes of pity upon me most vile and wretched sinner which lye here prostrate in heart , before the feet of thy bottomless mercy ; for I have sinned against the throne of thy glory , and before thee O Father ; yet nevertheless , forasmuch as thou art the God of all comfort , and again desirest not the death of a sinner , make me I pray thee , by infusing thy precious oyl of comfort into my wounds , that I may joyfully run with the lost son into the lap of thy pity ; for lo● thou art my hope and trust , in whom 〈◊〉 repose my self , having in thee full confidence in faith ; yea , and I most vile wretch , do here accuse my self unto thee O Father , in that I have so sore and grievously offended thy Almighty goodness in the committing of so many grievous and manifold offences ; I have not kept the least of thy most holy Commandments , like as thy righteousness may require the same of me ; but in what manner soever I have offended against thy eternal Majesty , whether it hath been by day or by night , secretly or openly , O merciful GOD , I am sorry for it , even from the bottom of my heart , yea my soul mourneth that I am not a thousand times more sorry than I am : and here in token of true repentance , I do knock and strike my heart and say in bitterness of my heart and soul , Lord GOD the Father , have mercy ; Lord GOD the Son , have mercy ; Lord GOD the Holy Ghost , have mercy , and spare me of thy infinite goodness now and for ever ; and let my heart have part of thy abundant grace , so as I may change my sinful life , and put off the old man with all concupiscence , and that I may die unto the world , and the world to me : give my soul grace , O my GOD , to desire in thee only to rejoyce and repose my self , and that I may utterly renounce and forsake the vain assistance of this World , so that thou mayst find me ready with the good servant in the midnight of death , which shall suddenly steal upon me , like a thief ere I be aware : wherefore be thou to me at that time ( O Lord ) a tower of strength , a place of refuge , and a defensible GOD , namely against the face of the Devil , who then will be ready to devour me , and against desperation , which then will be ready to grieve me : let then thy comfort cleave fast to me , thy mercy keep me , and thy grace guide me ; fetch then again , Lord GOD the Father , that which thy puissant might hath shapen ; fetch then again , Lord GOD the Son , that which thou hast so wisely governed , and bought with thy precious Blood ; take again , thou Lord GOD the Holy Ghost , that which thou hast kept and preserved so lovingly in this region of sin , and vale of misery , three persons and one GOD ; to whom be all glory and power , for ever . Amen . A Prayer for Wisdom . O Almighty and everlasting GOD , it is thy gift , that babes and men of base degree have the knowledge and understanding of thy will , and men of profound learning , deep study , and worldly appearance often want the same . It is thou which expellest darkness , and givest light ; which takest away ignorance , and plantest knowledge and wisdom , denying the same to none that unfeignedly ask it at thy hands ; without the which nothing can be obtained which good is , nor nothing avoided with the evil : and that did Solomon very well consider , who had a promise at thy hands , that whatsoever he asked he should obtain : vouchsafe therefore , O Lord , to send it down from Heaven , where it attendeth about thy fear , and replenish my heart with the knowledge of it , that I may perfectly know what thy divine will and pleasure is in all things , and that I may always direct my ways by rule thereof , loving thee , and above all things , continuing most thankful for all thy Fatherly benefits bestowed and conferred upon me , and that prosperity overcome not , nor in adversity I be foolishly moved to seek remedy elsewhere than at thy hands only , who art my God , and who hast promised to give wisdom to all them that unfeignedly ask it : O Lord hear my prayer , and let my cry come unto thee ; give perfect wisdom , whereby I may truly discern the difference between the Heavenly revelation , which is wisdom from above , and vain cogitations of worldly wits , considering that the one in all things , as well in adversity as prosperity , continueth most constant , stable , patient , and firm : whereas contrariwise , the other seeketh with more diligence to avoid the afflictions , troubles and calamities which thou Iayest upon thy children ; but , most sweet LORD , and Heavenly Comforter , grant that it may be far from my heart to think that any thing cometh to pass otherwise than by thy Almighty providence , who willeth nothing , nor doest any thing but what is most expedient and necessary for the use of the bodies and souls of thy servants , which we cannot rightly conceive without this especial gift of thine , wherewith for thy Son Jesus Christ's sake endue me , that I be not led by fond conceit , or deceive my self with worldly experience ; but governing my self according to thy will , and measuring all my actions , words and thoughts , by the right rule of knowledge ; in the end I may be found in the number of those discreet Virgins , who had their Lamps continually burning , and not in the number of those that were taken unprovided ; that the coming of thy Son Jesus Christ be not terrible unto me , but most acceptable and joyful ; that in the end I may have free entrance into that most glorious Kingdom , which thy Son JESUS Christ hath purchased with his blood for all true Believers in him ; to whom with the Father and the Holy Ghost be all glory for ever . Amen . A Prayer for the true Worship of GOD. O Most gracious God and loving Father , establish my heart and mind in the true Worship of thy divine Majesty ; Make me to believe thy Holy and Sacred Gospel , wherein I am daily and hourly instructed , to love , fear , honour , and obey thee ; to renounce all superstitious ceremonies whereby thy Worship is defaced , thy Glory prophaned , and thine Honour greatly diminished ; give me thy grace to hate sin and iniquity , and to renounce and forsake the vanities and wanton pleasures of this wicked and sinful world : Arm me , I beseech thee , to mortifie and bring under the rebellious appetites and strange lusts of the flesh ; and finally , give me power from above , to withstand Satan the Prince of darkness , and all his damnable ministers , who by divers temptations provokes and allures us from Godly purity , and perfect integrity which passeth only from Christ Jesus to us who is the fulness of our perfection and holiness ) to all kind of evil impiety and uncleanness ; by means whereof , thy Worship is greatly prophaned , and of a set purpose contemned : make me , O LORD , I beseech thee , by the power of a fruitful faith , to resist and bridle the concupiscnce of my flesh , in such sort that my soul may triumph with victory , and continue constant in worshipping thee : prepare my heart and mind , to spread forth the glory of thy Name ; keep my tongue from all filthy talk , and uncomely gestures , lest by the exercise of sin , I contemn thy Worship , and provoke thee to displeasure against me ; set thou a watch before the gates of my mouth , that my lips by grace may be always made open to sound forth thy praise : be merciful to mine offences , think thou not on mine unrighteousness , but of thy clemency forgive thou freely , and pardon graciously all my sins ; make me faithful in Christ JESUS , shorten these dangerous days of iniquity , increase the number of thy chosen and peculiar Saints ; hasten thy coming , O Saviour Christ ; that I with the fellowship of thy Saints , heavenly Angels , and the blessed company of Martyrs , may celebrate thy praise , and worship thee in thy glorious Kingdom , before thy Father , my GOD , and the holy Ghost ; to whom be praise and glory for ever . Amen . A Prayer for Charity . O Infinite Charity , thou Son of GOD , to whom the Father hath surrendred all power in Heaven and earth : I have offended thee , and endangered my soul desperately : for Charity , O Charity ! thou shalt judge the world in equity , and I have not Charity abiding within me : I love for gain , I hate mine enemies , I pray not for them that curse me and speak evil of me : I have of thy benefits , and yet I spare nothing for them that have need : O eternal Charity , I have hereby incurred the peril of thy just judgment : Whereof , O heavenly Charity have mercy upon me , and quit me from a replying conscience , and the court of the Devil ; for else will mine own life exclaim against me , and crave damnation of my uncharitable conversion : O Lord my sweet Saviour , I beseech thee for thy bloody sweat , in the bottomless pit of thy mercy to drown all my transgressions : adopt me thy Brother , and give me thy holy Spirits testimony as a gage and earnest of mine adoption and election ; that being free from sin , I may serve thee with a free conscience , in hope of an unwavering faith in mercy . Amen . A Prayer for the feeling of GOD's Favour and Grace . O My LORD GOD , and dear Father , I here crave thy assistance and grace , that feel all things to work in me contrary to thy will : for blind is my mind , crooked is my will , and perverse concupiscence is in me as a spring and stinking puddle : faint is my faith , my sinful life increasing , and my sins still abounding , so as from offending thee O Lord , I cannot cease neither day nor night , and my sins are heavy upon me , pressing me down even to Hell , such is the weight thereof ; moreover when I prepare my self to amendment of life , and think stedfastly to serve and please thee , even soon after doth my corrupt nature offend and displease thy divine Majesty ; so that I am prone and ready to run headlong into all kind of sin and wickedness : such is my strength , such is my force and weakness in performing those things which thou requirest at my hands ; by reason whereof I am moved to doubt of thy goodness towards me , unless thou of thy mercy and pity send thine aid from above , and pour into me thy most healthful grace , that I may most assuredly and faithfully trust in the merits of my Saviour Jesus Christ , which is of far greater force , vertue and effect , in preserving me , than all my sins and offences are in condemning and casting me away : wherefore O Father , as thou requirest thus strictly that I should believe without doubting ; so wouldst thou in all my needs I should come unto thee as a Father , and make my moan without mistrust of being heard in thy good time , as most shall make for thy glory and my comfort : Lo therefore , to thee dear Father do I come , in thy Son Jesus Christ , praying thee of thy great mercy and goodness , to be merciful unto me , that I may love thee with all my heart for ever ; that my works may be ever found holy in thy sight , and that I may always not only strive against sin , but also overcome the same dayly more and more , as thy children do , and above all things desire the sanctifying of thy Name , the coming of thy Kingdom , the doing of thy Will here on earth , as it is in Heaven , and that only through my Lord and Saviour Jesus Christ , to whom be all honour and glory , for ever and ever , Amen . A Prayer to GOD to bless our endeavours . O My Celestial Father , be favourable unto me thy repentant servant , fled from mine enemies to thy help and succour . Impute not my sins unto me , for Christs sake ; for I have heard thy fatherly voice , and it soundeth daily in mine ears out of Heaven , promising me , and affirming constantly thy self to be appeased with me for thy Sons sake , whom thou commandest me to hear and believe , who is made of thee my righteousness , my salvation , my Peace , my Mediator and intercessor , my fulfiller of the Law , my deliverer , and my whole holy accomplisher of all my just desires , and my Saviour Christ Jesus , God and man , in whose Name at this time I attempt and take in hand all my just doings , according to my calling , desiring thy gracious goodness , O Lord God and Father , to prosper it , further it , and give it happy increase , that whatsoever I take in hand , justly to finish the same . O holy Father , bless all my endeavours with thy blessed increase , and let me not seek mine own will , but ever to pray that thy will be fulfilled ; and let me not be led into temptation , but deliver me from all evil , for ever and ever . Amen . A Prayer to live uprightly in our Calling . O GOD of all comfort , and giver of all consolation , forgive my sins , cleanse and wash me from all iniquities which disable me to perform my calling in such sort as becometh me : and through the blood of thy Son , purifie my heart and my imperfections , and sanctifie me with thy grace , that my sins being forgiven , I may rest in thy favour and continual comfort , and be daily blessed with new gifts ; that I may be found perfect in my calling , seasoned so with a lively faith in thee , that thy holy Spirit may continually dwell and bear rule in me , and lead me to the due performance of those things which thou requirest to be done in my calling ; that all unnatural affection being truly mortified , I may only rest in thee , and rely on thee , and be ruled by thee in all things : Good Father , grant that I may take the direct and right course in my vocation to eternal life , in which course consisteth the inward peace of the Soul , which is only delighted in thy inviolable truth , revealed by thy Son , and is left unto us in His Word and last Will , in which his last Will and Testament are comprehended all necessary Rules , and the sacred discipline whereby thy children are to guide themselves in their several callings ; which directions are comprehended in three principal virtues by thee bestowed on them that seek them at thy hand in the Name of thy Son ; as Faith , Hope and Love ; which three are so united and knit together in one , in thine elect children , that they through thy grace go not awry in their calling : I therefore dear Father , being of my self ignorant , and of mine own power unable to comprehend the height of my calling , instantly beseech thee in mercy to behold me an unperfect creature , without these Virtues ; and so adorn me with them , that I may be made perfect in all good works of the Spirit , that my labours and endeavours be not in vain in thee : and grant that I may joyn , with all my travils , desires and endeavors , faith with ●aith , knowledge with knowledge , temperance with temperance , patience with patience , godliness with godliness , brotherly kindness with brotherly kindness ; and with brotherly kindness , that I be not unfruitful in my calling , but may acknowledge thy Son Jesus Christ , and in him have peace of conscience , that I may be patient in troubles , long-suffering in wrongs , faithful in expecting hope in distress , rejoycing in heart , quieted in mind , in hope to enjoy at thy hands , and in thy good time whatsoever maketh for the true comfort of my soul , and the relief of my body ; that in all true and inward feeling of thine aid , my calling may be made perfect , and sealed with the seal of thine own Spiritual Probation ; so shall I thy unworthy servant be directed in the true knowledge of Thee . O blessed Lord , and loving Father , except thou thus direct me , I cannot stand , but shall fall into many miseries : for no Estate , no Degree , no Calling , Office , Function , or Trade of life can prosper , or be rightly performed without thy continual aid , direction and providence : therefore good Lord guide me by thy Spirit , increase my faith , give me wisdom and ableness in all things , to execute my calling as I ought : and to the execution thereof , bless all my members , make them apt and ready instruments to perform their duties , that in no point I fail in a Christain proceeding therein : and bridle me in the nature of flesh and blood ; which unless thou season my affections by thy Spirit , will so much the more glory , by how much that thou hast exalted me , and inabled me to live in this world in higher reputation than other men , whereunto flesh and blood is ready to attribute chiefest hearts ease , and by that subtil shift Stan many times moveth us to rely upon vain things . Wherefore , O good Father , vouchsafe , I beseech thee , to ground all my affections upon thy fear that I be not miscarried in my calling from the true obedience of thee ; without which , neither honour , profit , wealth , wisdom , or any other blessing of thine can stand , relieve or comfort me : be pleased therefore , dear Father , with me , and grant that all things that I take in hand , may begin in knowledge , proceed in fear , and end in love , that the whole course of my life may be blessed with good effect in all mine enterprises , that neither mine enemies rejoyce at my miseries , the Godly be offended at my rashness , nor my estate hindred by my foolishness : grant this , good Lord , for thy dear Sons sake Jesus Christ ; to whom be all honour and glory for even . Amen . Prayers for Thursday Night . O Lord my God and Heavenly Father , blessed be thy Name for ever : dispose my heart , open my lips , and give me thy Holy Spirit , &c. A Psalm . GRacious is the LORD , and righteous , yea , our GOD is Merciful . The Lord preserveth the simple ; I was in misery , and He helped me . Turn thou again unto my rest , O my soul , for the Lord hath rewarded thee . And why ? thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . What reward shall I give unto the Lord , for all the benefits that he hath done unto me ? I will offer unto Him the Sacrifice of thanksgiving , and call upon his Name . For why ? the Lord is on my side , therefore I will not fear what man can do unto me . The Lord taketh my part with them that help me ; Therefore shall I see my desire upon mine enemies . It is better to trust in the Lord , than to put any confidence in man : it is better to trust in the Lord , than to put any confidence in Princes . The Lord is my strength and my song , and is become my salvation . The right hand of the Lord hath the preeminence , the right hand of the Lord bringeth mighty things to pass . I will not die but live , and declare the works of the Lord. The Lord hath chastned and corrected me , but he hath not given me over to death . Thou art my God , and I will thank thee : thou art my God , and I will praise thee . O give thanks unto the Lord , for he is gracious , and his mercy endureth for ever . Glory be to the Father , &c. A devout Prayer to GOD the Father . O Most blessed LORD , and loving Father , I wretched sinner do here ask at thy hands mercy and grace , who am in thy sight most weak to stand in thy truth ; and most frail to fall , and to break thy holy commandments , by the keeping of which we are known to be thy true servants , and by nothing else . O most merciful LORD GOD , I acknowledge my self daily to break the same : but where I have thus offended , I humbly ask of thee mercy and forgiveness ; and Lord , for the true performance of the same , I humbly ask of thee strength to make me stand strong in faith , knowledge to work thy blessed will , the power to resist all errour and wicked imagination , thy wisdom to know the truth ; for I confess and know O LORD , that all the worldly wit , policy , knowledge , and strength is but foolishness in thy sight . Therefore I ask and continually crave , O Lord , that thy holy Spirit may guide all the imaginations , thoughts and desires of my heart , so that it may be my spiritual heart , and not my fleshly heart : for the most perfect among the children of men , lacking the wisdom , shall not be regarded , for the thoughts of mortal men are miserable , and our forecastings are uncertain : and why this corruptible body is so heavy to my soul that it keepeth down my understanding , that it museth most on vain things ; wherefore good Lord I beseech thee , comfort my sick soul , that it may walk in thy wayes , and work thy will ; and like as thou knowest the secrets of my heart , and the desires of the same ; and how I would walk in thy truth , and work in the works of the same truth : so Lord , I beseech thee , refresh my soul according to thy merciful calling , that I may be sted fast in the true faith , and that I may never swerve from the holy and most blessed Ordinances of the Church ; but that I may use them , receive them , and honour thee in them , according to thy most holy will , as in things which thou hast left to declare thy love unto us , and to assure our hope , and exercise our faith , that it should not be idle or wavering ; for all things are possible unto thee , though they seem never so impossible unto us . O most loving Father , I know that by my sins I am not worthy thy blessed comfort and help , in this troublesome time of temptation , and trying of our faith ; for that I am as one laden with ignorance , not knowing the height of thy high mysteries , nor the deceitfulness or subtil arguments of my Ghostly enemy , which daily doth assault my sinful soul , that I can find no rest : therefore , O LORD , like as thou knowest my will and hearts desire is to serve thee , and live and die in thy perfect faith : so I beseech thee never to suffer the subtil perswasions contrary to thy truth , to take place or root in my heart , but like as thou hast created my heart , and given me a will to order the same , so Lord , I most humbly yield the same again into thy hands , desiring thee by thy holy Spirit so to direct my ways , that they may be acceptable in thy sight , now and for ever , through Jesus Christ my Saviour ; to whom with the Holy Ghost , be all honour and glory for ever . Amen . A Prayer to obtain the true love of GOD. O Lord my God , teach me thy humble servant , teach my heart , I beseech thee , with what reverence it should think of thee ; tell my Soul with what delight it should love thee : give my tongue some power to pour forth praises unto thee ; correct my weakness , recreate my hope , direct my desires , finish the work thou hast begun , and bring me to the fulness of thy mercy . O LORD , my GOD , I bow the neck of my soul under the feet of thy Majesty , and in the lowest degree of reverence , do give thee most humble & hearty thanks . I yield thee praises , O LORD , although base and bare , far unanswerable to thy deserts ; yet something my weakness is bound to perform , namely , to settle my mind to be hold and love thee . O that my heart did so languish with thy love , that it might melt the moisture of my body into tears ! that the bowels of my soul were so inflamed with thy love that it might consume all drossie desires , dry up the very marrow of my bones ! O that I were sick for the love of Him who dyed for the Love of me ! LORD , although I be not worthy so to love thee , yet art thou much more to be loved than I can express ; therefore do not so deny me of that whereof I acknowledge my self unworthy , that thy self be deprived of that thou art most worthy : and grant O Lord I beseech thee , for thy mercies sake , to my soul , that it may love thee as thou hast deserved , that I may be worthy to give that which thou art worthy to receive ; so shall I then be worthy of that whereof now I am most unworthy : O most dear Lord , I feel in my heart a weak warmness of thy love ; but my prayer is that the coals were throughly kindled with desire , and blown with delight into a full flame : O sacred fire , how comfortably dost thou burn ? O heavenly Light , how sweetly dost thou shine ? how desirous are they more and more to burn whom thou dost inflame ? how are they delighted whom thou dost enlighten ? hear O my God , hear O light of mine eyes , increase my desire , and grant my request , stop not thine ears against me because of my sins , endue my soul with thy love , subdue my flesh with thy fear , that I may always think of thee joyntly both with trembling and trust : settle the love of thee in me , and the care of me in thee ; let my prayer come unto thee , and thy mercy unto me ; let the joy of thy happiness remain with me , and the compassion of my miseries with thee ; let my heart love thee , let my flesh fear thee , and let my whole substance in this world joy wholly in thee , that I may enjoy thee wholly in the world to come , by thee , O Christ , who art my Saviour and Deliverer ; to whom belongeth all power and glory , for ever and ever . Amen . A Prayer in heart to feel spiritual comforts O Lord GOD and most dear Father , now I fully know the heart of man is not in his own power ; for thou hast taught me by thy d●minishing the Spirit of comfort in my heart , that it is thou only which makest joyful the heart of man ; and which diminishest the same joy according to thy good pleasure and will : therefore O dear Father , I beseech thee to send me thy most blessed comfort , and strength of Faith into my heart , to fill the same with spiritual joy ; and that by the working of thy holy Spirit in me , the comfortable promises of thy merciful Protection may be sealed in my heart , and sink deep into my soul , that I may be fully assured that thou art my strong rock and house of defence , that thou dost keep me as the apple of thine eye , and that thou wilt not lay more upon me than thou wilt give me strength to abide ; but that thou wilt assuredly at thy appointed time , renew my heart , and the whole power of my mind , that I may fully glorifie thy Name . Thy Holy Spirit , O Lord , in me , ( which is the assurance of my Salvation ) doth continually send forth unspeakable sighs and longings for thy full and joyful presence : I beseech thee therefore , O dear Father , for thy Son JESUS's sake , hearken to my prayers , and grant my requests : make tender my hard and stony heart by thy holy Spirit , that I may from the bottom of my heart acknowledge thee to be my most merciful God and Father , and all things in thy holy Word to be most certain and true , and reverently embrace the same , and in my soul to take comfort and joy of the same , that I may even to my lives end walk before thee in sincerity of heart , being assured of my salvation , through that one alone sacrifice for my sins , made by thy dear Son Jesus Christ ; to whom with thee and the Holy Ghost be all honour and glory for ever . Amen . A fruitful petition to GOD. O LORD GOD of infinite wisdom , inspire my heart , and direct my voice , that I may not think nor utter any thing before thy Maiesty , but that which thou knowest to be expedient for me to ask , and glorious for thee to give . Turn not my prayer , Good Lord , into perdition , nor my suit into sin ; for thou art the God of my Fathers , on whom I wholly depend ; save me for thy mercies sake ; O save me as I have always put my trust in thee , and when through the perverseness and froward inclination of my nature , I fall into any wickedness and sin , leave me not , good Lord , unto them ; acquit me from the inordinate lust of the body ; let no desire of uncleanness take hold upon me , and give me not over to an unshamefast and obstinate mind . Lord , here I stand , vile wretch before the throne of thy dreadful presence , hoping that I shall be heard , not in the faintness of my faith , but in the power of thy promises . O weigh my weakness , and grant my desires , as thou knowest most meet for me ; then can I want nothing , and my conscience shall be comforted with all spiritual consolation in Jesus Christ ; to whom with thee , O Father , and the holy Spirit , be ascribed all power and glory for ever . Amen . A Prayer to be ingrafted into Christ . O LORD , it is mercy without merit , that I am a branch of the Vine Jesus ; that I am the house and Temple of the Holy Ghost , It is of Justice that thou hast appointed thy house to be a place of prayer , and of duty therefore that we should pray unto thee ; For this , O Lord , I thank thee , that thou hast made me thy child , to lodge me ; and I acknowledge , that of duty I am bound to serve thee ; but give me O Lord , the grace of thy Spirit to conduct me in the way of thy will : cleanse or create a new heart within me , that I may be a fit lodging for thee , and yield up the savoury sacrifice unto thee , which thou requirest of every Christian ; I mean the sacrifice of prayer , the sacrifice of the heart , which savoureth sweetly unto thee . And at this time , in hope of the assistance of thy holy Spirit , I desire thee , that as thou hast of mercy covered me under thy wings of safety ; so thou wilt defend and keep me from all the storming rages of Satan , who is wont not only by day , but also , and that especially , by night , to undermine man when his senses are fettered in bands of rest ; but I hope , O good Lord , that as I am then most unable , and at all times else to withstand the buffets and assaults of Satan , so thou wilt be most ready to succour me ; and partly , because thereby thou shalt unlock the riches of thine infinite mercy and pity ; and partly , because thou lovest every thing which thy hands have made . For which , and for all other thy blessings , I yield thee all honour , power and glory , which is due only to thy blessed Majesty , for ever , world without end . Amen . A Prayer against evil imaginations . O Lord , cleanse my heart , I do beseech thee , from all impure and wicked cogitations and thoughts ; give me a clear conscience , shame-fac'd eyes , modest hands , and a tongue to tell the truth : and , seeing there is nothing hid that shall not be discovered , good Lord , I beseech thee to search my thoughts , and renew in me thy holy Spirit ; direct my feet in thy ways , that walking after thee in the path of the righteous , I may pass through this vail of misery , bearing thy banner stoutly in my warfare , and in the end obtain everlasting joy , the promised hire of such as have born thy Cross , and valiantly fought with the armour of faith against temptations and all evil ; vouchsafe , O Lord , to grant all these my supplications and petitions , for thy dear Sons sake , Jesus Christ my Lord and Saviour ; to whom with thee and the Holy Ghost , be ascribed all power and glory for ever , Amen . An Evening Prayer . O Heavenly Father , the giver of all good things , and the protector of all those that love thee , I yield thee most humble and hearty thanks , not only for keeping and preserving me this day , but all my life ; that neither my enemies have prevailed against me as they sought , nor any other danger which in this world is incident unto mankind hath overcome me , but hast like a loving Father and careful purveyor , given and provided for me all things necessary ; for which thine inestimable love , I cannot sufficiently praise thee . O Lord , forgive mine offences which this day 〈◊〉 have committed and done against thy Almighty Majesty : pardon them , O God , for Jesus Christ his sake , and vouchsafe me thy grace to amend my life , and to return ●nfeignedly to the serving of thee ; And ●orasmuch as I cannot continue without ●hy continual protection , vouchsafe to ex●end the same unto me thy wretched crea●ure this night , that I may quietly take my rest , which thou hast appointed for ●he refreshing of my wearied and weak ●ody ; And further , I beseech thee , O Lord , to guard and defend me , that nothing hurt me ; keep me also , good Lord , from sudden and unprovided death , and preserve me by the watch of thy holy Angel , that I may take my rest this night in thee until the morning , and then give my self to the fulfilling of my duty , and the discharge of my vocation , and the doing of thy will unto my lives end ; for which thy favour , I humbly beseech thee , and for all things else necessary for me , and for all other whom thou hast commanded us to pray for ; and namely , for all such as are in any kind of affliction in body or mind , for the testimony of thy truth , that thou wilt strengthen them and thy whole Church in pure Religion ; and here , O Lord , I beseech thee to embrace me with the arms of thy mercy ; vouchsafe to receive me into the bosom of thy love , shadow me with thy wings , that I may safely take my rest in thee this night , in the Name of thy Son Jesus Christ , in whose Name I refer me wholly to thy loving protection , beseeching thee that when this life shall end , my last sleep being come , I may take my everlasting rest with thee in thy eternal Kingdom ; for the which Kingdom , I do heartily beseech thee of thine inestimable goodness , both of my self and all other thy dear servants , that we may attain the same , for the glory of thy holy Name , and our endless comfort , through the merits of thy dearly beloved Son , our Lord and only Saviour , Jesus Christ . Amen . Prayers for Friday Morning . O Lord God and heavenly Father , blessed be thy Name for ever : Dispose my heart , open my lips , and give me thy holy Spirit , &c. A Psalm . MY soul truly waiteth still upon God , for of him cometh my salvation . In God is my help and my glory , the rock of my might , and in God is my trust . I called upon him with my mouth , and gave him praise with my tongue . For thou , O Lord God , art the thing that I long for , thou art my hope even from my youth . Through thee have I been holpen up even since I was born , thou art he that took me out of my mothers womb , my praise shall be always of thee . Wherefore praised be God which hath not cast out my prayer , nor turned his mercy from me . O let my mouth be filled with thy praise , that I may sing of thy glory and honour all the day long . Cast me not away in time of age , forsake me not when my strength faileth me . My mouth shall daily speak of thy righteousness and salvation , for I know no end thereof . I will go forth in the strength of the Lord God , and will make mention of thy righteousness only . For thou , O God , hast taught me from my youth up until now , therefore will I tell of thy wondrous works . Thy righteousness , O God , is very high , and great things are they that thou hast done , O God , who is like unto thee ? O what troubles and adversities hast thou shewed me , and yet didst thou turn and refresh me , yea , broughtest me from the depth of the earth again . Therefore will I praise thee , and thy faithfulness , O God , which art the holy One of Israel . My tongue also shall talk of thy righteousness all the day long , for there is no end thereof . Glory , &c. A Morning Prayer . O Lord , the glorious face of the Sun which sheweth it self , and casteth its beams over the whole world , I take it for an argument and earnest peny of thy good will toward thy children , in the number of whom I account my self , though chief of sinners , and not worthy to loose the latchet of thy shooe ; for if we enjoy such a benefit in this strange country together with thine enemies , then what joyous sights , what store of thy goodness shall we reap in our natural country , the blisful Land of Canaan where we shall not see this worldly Sun , but thee , even thee , good Lord , face to face , the Son of thy glory , and only Star of Majesty ! Such joys , O Lord , shall we have in the beholding of thee , as neither the eye hath seen , nor ear hath heard , nor heart ever conceived : such joys , I say , as pass the reach , not only of man , but also of Angels , to esteem : blessed are the door-keepers of this house of joy , where thou , O Lord , the Son of righteousness , dost most clearly spread forth the beams of thy divine power . Oh how long shall I live in this prison , how long shall I journey in this body of sin ? wherefore , O God of comfort , and Father of mercy , I do not doubt , but that as I wander in this field of vanity , so thou wilt recal me by the light of thy Gospel to thine house , there to dwell and reign for ever . Amen . An humble Confession to Almighty God. O Most mighty God and merciful Father , I present my self before thy Majesty , defiled with the filthiness of many and most grievous sins , whereof I do confess I am not able to answer thee one of a thousand , if thou , O Lord , shouldest enter into judgment with me ! for in sin was I born , and therefore am guilty of original corruption , and in sin have I lived and continued , and therefore stand guilty of actual transgression , which hath broken forth upon me , in thought , word and deed , from time to time , continually , even unto this present hour : wherefore , I humbly crave thy mercy , and the grace of forgiveness in Jesus Christ : for therein I confess , O Lord , standeth the only hope of my comfort and salvation : And forasmuch as it hath pleased thee to give thine own Son to be a slain sacrifie for our sins , and to offer the grace of reconciliation , by preaching the Gospel to all them that repent and believe the same : good Lord , I beseech thee vouchsafe to make me of that blessed number ; work true repentance in my heart , increase my faith , and give me grace to bring forth the fruits thereof , that so it may appear that I have not received thy grace in vain : and for this purpose , good Lord , I beseech thee bless the Ministers of thy Word : and give them grace to speak it as it ought to be spoken , and give thy people grace to hear it attentively , to believe it stedfastly , and to follow it obediently : that so serving thee faithfully in this life , we may live and reign with thee for ever in the life to come . Amen . A Prayer for the increase of Faith. O Almighty God , and Father of our Lord Jesus Christ : by thy Word we are taught to love thee , fear thee , and serve thee ; and in true godliness and sincerity of life , is the only way and means to continue thy love and favor towards us , without the which we cannot but perish : and that belief and confidence in thy Son Jesus Christ , is the only means of our redemption and atonement with thee , and the only hold of our salvation , whereof we cannot be sufficiently assured without thy special gift of faith , which is the anchor whereto the cable of our salvation is fastened ; which being broken , the hope of our salvation cannot but decay and be of none effect : vouchsafe therefore , O most merciful God , to plant one spark of true faith in my heart ; and that it may grow to such perfection , that I may know thee , perfectly love thee , duly fear thee , and unseignedly acknowledge Jesus Christ to be sent into this wretched world to save us miserable sinners : O Lord , grant me to take such hold of his Death and Passion , Resurrection and Ascension , that by his Death I may have pardon , and by his Re surrection rise to righteousness , and by his Ascension ascend with him to thy celestial glory ; and finally attribute the cause and means of my salvation to proceed only of his Passion : increase this faith in me , good Lord , daily more and more , that it may grow by the working of thy holy Spirit to full perfection , accompanied with good works and godly behaviour , without the which I confess that faith cannot be : withhold not from me , good Lord , that singular gift of thine which is the stay of my happiness ; and the want thereof , a most certain token of my perdition ; no good thing is wanting to him on whom thou vouchsafest to bestow this gift ; to him all things are light , and in him remaineth no darkness at all : banish , most sweet Lord , therefore all misbelief , all wavering and doubting out of my heart , and plant instead thereof unfeigned faith , that applying the same to every affliction both of body and mind , I may vanquish and overcome Satan , withstand the delights of this world , and suppress the corruptible motions of the flesh , and enjoy at thy good pleasure health of body , and soundness of mind , and all things requisite for me . A most precious jewel is faith ; for thou hast said , that whosoever heareth the Word , and believeth in Jesus Christ whom thou hast sent , shall have everlasting life ; then on the contrary , he that believeth not , is in danger of everlasting death . O Lord , increase my faith , wherein I may believe in that thy Son , and take hold of all his promises ; who said , that whosoever believeth in him shall want no manner of thing that is good ; Lord , I believe , help my unbelief , and give me faith ; yea , but as a grain of mustard-feed , and I shall be able to remove Satan out of his desired habitation , and to expel him and his ministers , and walk no longer according to the will of the flesh ; but casting away the works of darkness , enjoy the pure light of the Gospel , and persevere and abide therein without fainting , in any tribulation or vexation of spirit , going forward in hope , in fear , in love , and unfeigned zeal towards thee , and obtain at thy merciful hands whatsoever is necessary in this life ; and after this life ended , enjoy thy celestial inheritance ; which grant me for thy Son Jesus Christ his sake , to whom be all honour , &c. A Prayer or Thanksgiving for the Passion of Christ . O Lord Jesus Christ , God and man , we thank thee for that of thy only and free mercy , without any works or worthiness at all of ours , thou hast redeemed us miserable sinners , through thy most innocent and holy Passion : O sweet Jesus , how . bitter and great were thy pains ? how . horrible and cruel thy punishment ? how grievous and lamentable thine afflictions ? how bloody thy wounds ? thy dolours how divers ? and thy death how shameful , which thou suffered for us ? O how inestimable was thy love , that moved thee to endure such and so great torments to reconcile us to thy Father ! in the Mount of Olives , through our infinite sins lighting upon thee , thou didst sweat ( contrary to our nature ) blood , that the drops like blood trickled upon the earth , and so after a marvellous manner blood came out of thee , being expelled by the resolutions of the Spirits , nature being broken and languishing by reason of thine intolerable sorrows and torments : and thy Disciples being fled , thou wast , and also didst most voluntarily commit thy self into the hands of most cruel Jews , which brought thee most rigorously bound , without compassion , fromthe presence of one corrupt Judge unto another more cruel , where thou wast most unjustly condemned ; thy blessed body was so mangled , that even an Ethnick pitying the same , uttered these words ; Behold the man ! Finally , for our enormous offences , thou wast afflicted with a most odious kind of death , and so in the extremity of pain thou didst give up the Ghost , commending the same unto thy Father in wonderful patience ; that so by thy torments having quitted us from all guiltiness , as well of fault as of punishment , we might be healed ; to this end thou didst bear the burden of our sins upon the wood of the Cross , that thou mightest recover the peace of souls , and obtain the true righteousness for as many as believe in thee : wherefore , O Jesus Christ , thou Son of the living God , for these torments and all other thy passions , I will honour and praise thee for ever , beseeching thee most humbly , that thy passions may work and take effect in me ; and that always being mindful of the same , I may rejoyce therein , and make it a comfort for my self against all the temptations of Satan , and the fear of sin and the Law , and that thy Cross may be an example unto me ; that walking in thy steps , I render not rebuke , but for rebuke may , imitate thy long-suffering , praying for such as persecute and offend me ; and finally , that I may so think upon , and celebrate the cause of thy death , that the consideration thereof may utterly extinguish all the flames of unlawful concupiscence , and bury the inticements of the flesh , and nourish the love of vertue within me , that so being wholly dead unto sin , I may live unto righteousness , and serve thee which barest our sins in thy body upon the Cross , which livest and reignest with God the Father in the unity of the Holy Ghost , one God for ever . Amen . A Prayer for mercy for our offences . O Lord , I am a grievous sinner , I have passed and broken the banks of thy Commandments from the womb to this day ; I have with the Pirate Satan , sailed in the ship of iniquity , so that I may say with Paul , I am chief of all sinners . This must I needs confess to thee , thou God of Justice , and this worm of conscience biteth me ; what then , good Lord , shall the worm devour me ? shall this snake of conscience sting me to death ? What , good Lord , is the stream of thy mercy stopped ? are the rivers of thy grace dryed up ? dost thou not call me , saying , Come unto me ? Yea , good Lord , and therefore despair I will not , it is not thy will that any sinner should perish ; and thou hast not only said , but sworn it , that thou wilt not the death of a sinner , but rather his conversion and life . Behold therefore , dear Father , I come unto thee , being a grievous offender , in hope of pardon , in the Name of thy Son , who by his own testimony came into this world to save sinners : he was content to blot out that obligation which Satan had against me , by the floud of his most precious blood which issued out of his glorious side . In this pool he hath washed away the leprosie of sin , were it never so desperate , O Lord and gracious God , I have wasted my days in vanity , I have from time to time trodden under my feet the pearls of Christian profession ; even from the womb have I been a rebellious traitor to thy Majesty , a friend to this world , to godliness an enemy . But now , O Lord , I cry unto thee , forgive me , forgive me ; Now I come unto thee , therefore cover me with the wings of thy mercy , that I perish not ; good Lord , accept thy Sons merits for a satisfaction for my sins , drown them in the stream of thy mercy , and cast them behind thee for ever , good Lord , I beseech thee . Oh sweet Lord , look upon me with thy most precious and piteous eye , lest that be destroyed which thou of thy great goodness hast made , and Christ thy Son of inestimable love , and infinite charity hath redeemed , through his bitter passion . This is the total sum unto thee of all my suit , O Lord , mercy , mercy , O Father of mercy : mercy is the thing that I beg , have mercy and pity upon me ; be thou my shepherd to defend me , my Castle of defence to save me against the power of the Devil : thou hast store of mercy for them that ask it ; Therefore , O Lord , for the wounds of thy dear Son have mercy upon me : let not sin sting me to death , but lay to my fore soul the salve of thy mercy : grant this , O dear Father , of thy merciful compassion ; to whom be all glory for ever , and for ever , world without end . Amen . A fruitful Prayer to God the Father . O Lord my God , wherein is my hope fixed in this life , or what is my greatest comfort of all things that are any where under the cope of heaven , but only thou my Lord and God , whose mercy is infinite ? when was it with me well if thou wert absent , or ill if thou wert present ? doubtless I would rather chuse to be poor for thee , than rich without thee , and rather to be with thee a pilgrim on earth , than without thee to possess Heaven : where thou art , there is joy and peace of conscience ; where thou art not , there is woe and destruction ; thou alone art the thing I desire , and there is none can assist me in my troubles but thou alone , O God : thou art my hope , thou art my confidence , thou art my comforter in all things most faithfully : all men seek their own , but thou desirest nought but my welfare , and turnest all things for me to good , therefore in thee , my Lord and God , I place all my confidence , on thee I do lay all my calamities and troubles ; for without thee whatsoever I behold , is as frail and transitory : For neither can friends profit , nor strong men help , nor wise men counsel well , nor learned books comfort , nor riches save , nor secret place hide , unless thou be present to help , strengthen , comfort , instruct and keep : for whatsoever seems to belong to the attainment of peace and felicity without thee , is nothing , and bringeth indeed no felicity at all ; so that thou art the chiefest end and perfection of life , and that in thee to trust , above all things ▪ is the chiefest comfort of thy servant . O my God and Father of mercy , bless , make my soul holy with celestial happiness , that it may be thy sacred habitation and temple purged from all filthiness . O Lord , according to the greatness of thy mercy , look upon me , and hear the supplications of thy poor servant , living far off , a banished man , in a savage country : Protect and keep the soul of thy servant , among so many dangers of this mortal life , and bring me by the conduction of thy savour into the country of eternal glory , through Jesus Christ my Lord and Saviour ; to whom be all honour , power and glory for ever and ever . Amen . Prayers for Friday Night . O Lord my God and Father , blessed be thy Name for ever . Dispose my heart , open my lips , and give , &c. A Psalm . WIth my whole heart have I sought thee , O let me not go wrong out of thy commandments . Make me a clean heart , O God , and renew a right spirit within me . Cast me not away from thy presence , and take not thy holy Spirit from me . O give me the comfort of thy help again , and stablish me with thy free Spirit . Stablish thy word in thy servant , that I may fear thee , and turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . So shall I always keep thy law , yea , for ever and ever . Yea at midnight I will rise to give thanks unto thee , because of thy righteous judgments . O let thy merciful kindness be my comfort , according to thy word unto thy servant . And let thy loving mercies come unto me , that I may live , for thy law is my delight . My soul hath longed for thy salvation , and I have a good hope because of thy word . O how sweet are thy words unto my throat ! yea , sweeter than honey unto my mouth . Through thy commandments I get understanding , therefore I hate all wicked ways . Order my steps in thy word , so shall no wickedness have dominion over me . O let my soul live , and it shall praise thee , and thy judgments shall help me . I have gone astray like a sheep that is lost : O seek thy servant , that I do not forget thy commandments . Glory be to the Father , &c. A Prayer for the suppressing of corrupt affections . O My God and most loving Father , I do acknowledge that I have most highly offended thy sacred Majesty , by my gross and most filthy life , and have provoked thee to anger by my abominable wickedness : wherefore , O Lord , be merciful unto me , and pardon me this great wickedness ; look not upon me , good Father , with the eyes of Justice , neither do thou draw against me the sword of Judgment ; for then how shall I that am but dust and ashes stand in thy sight , when thy wrathful indignation cometh forth as a whirlwind , and thy heavy displeasure as a mighty tempest ; seeing the earth trembleth , the depths are discovered , and the very Heavens are shaken when thou art angry ? Exercise not therefore , good Lord , thy fury against me , that am but as chaff before the wind , and as stubble against a flaming fire : Though I have sinned grievously in thy sight , preferring my wicked desires before thy holy Commandments , esteeming the pleasure of a moment before eternal and everlasting joys ; yet am I bold , O merciful Father , to prostrate my self before the Throne of thy Majesty , heartily to beseech , and humbly to intreat thee , that thou wilt not deal with me according to my deserts ; for I have none in heaven to fly unto but thee , nor in the earth of whom I may receive any comfort , but at thy fatherly hands , which are stretched out day and night , to receive all that by earnest repentance turn unto thee , and to refresh their distressed consciences : wherefore , O Lord , in the multitude of thy mercies I approach unto thee , desiring thee to look down from the height of thy sanctuary , upon me poor and wretched sinner , and to wipe away mine offences , and to blot out my misdeeds , especially all those my ungracious , unclean , and ungodly acts , that they may not come up in remembrance with thee , nor be imputed to me for ever . For thy Sons sake , O Lord , in whom thou art well pleased , and in whom thou wast fully satisfied upon the Cross for my sins , grant me free pardon and remission , in that I have so foolishly , by my exceeding frailty committed against thee ; but quicken thou me , O Lord , that art the fountain of life , and call thou out of heaven thy dwelling place , that my wandring soul may hear the voice of her shepherd , and follow thee wheresoever thou leadest . O give me thy helping hand , and by thy Spirit cast down , subdue , and mortifie my raging ●usts and affections ; let me not any longer be occupied in ungodliness , lest mine enemies triumph over me : pluck up , O my good Father , these roots of bitterness , that no unsavoury fruit may come of the Tree , which thou of thine own hand hast planted . I desire , I look , I call , I cry for thy assistance , that I may conquer and subdue all the sinful and unruly motions of my heart . O blessed Saviour , that hast granted so many petitions upon earth , to them that were careful for the body , fulfil 〈◊〉 pray thee this my desire : mortifie , good Father , in me the old body of sin , and give unto me a new body , purged from these works , to serve thee the living God : ●enew my spirit daily , that I may cast away these works of darkness : why should my body , made by thy hands , and my soul framed according to thy Image , be given over as a prey into the hands of Satan ? Deliver me , O Lord , from the snare of the hunter , and preserve me from the hand of mine enemy , who lieth in wait for my spiritual life , and laboureth for my everlasting destruction . To thee I fly , O Lord , for succour , hide me therefore under the shadow of thy hand , that none of the fiery darts of Satan take hold on me . And so , good Lord , to conclude , for the love thou bearest unto mankind , for thy Sons sake Jesus Christ , who hath taken our nature upon him , grant that I may not be tempted above my strength , but that in all temptations I may fly unto thee , as mine only comfort and salvation , and that thou wilt of thy mercy and goodness , give me grace and desire to withstand all the motions of my sinful flesh and affections : which word of thine , I beseech thee , O Lord , to perfect and fully accomplish in me , that I may do all things pleasing in thy sight for ever . Amen . A Prayer for redress of a sinful life . O Most merciful God and dear Father , grant that with heart I desire thee , with desiring seek thee , in seeking find thee , in finding that I love thee , and , by loving thee , that I turn not again to my former sins , which thou hast redeemed : give me , O Lord , a repentant heart , and a contrite spirit : quench in me O King of glory , the lust of my flesh and kindle in me the ●ire of thy love . O my Redeemer take from me the spirit of pride , and most favourably enrich me with the measure of humility ; remove from me , O my Saviour , the fury of anger , and graciously arm me with the shield of patience : O my Creator , root out of me all rancour , and endue me with a chearful and meek heart , and bestow upon me a perfect faith , right hope , and constant love : preserve me from all vanity , inconstancy of mind , wavering of heart , scoffing of tongue , wicked slandering ; from the vice of hypocrisie , the poyson of flattery , contempt of the poor , oppression of the weak , from greedy avarice , cankered envy , and deadly blasphemy : root out of me , O my Lord and Maker , rash boldness , contumacy , frowardness , negligence , idleness , blindness of heart , obstinacy of mind , savage conditions , contempt of that good is , rigour towards my neighbour : O my God and merciful Father , I beseech thee in Jesus Christ , to bless me with the works of mercy , and zeal of godliness : to suffer with the afflicted , to minister to the needy , to counsel them that go astray , to comfort the sorrowful , to pardon them that trespass against me , to love them that hate me , to render good for evil , to imitate the good , to beware of the evil , and to embrace vertue , to guard the door of my mouth , to watch the enemies that compass my lips , to despise worldly things , and earnestly to thirst after the Heavenly : through Jesus Christ our Lord and Saviour ; to whom be all honour and glory for ever . Amen . A Prayer for continual remembrance of our end . O God , the only giver of life , and the maintainer and preserver thereof , and the life after death ; grant me true consideration that this body of mine is builded upon an earthly foundation , and framed of the substance of dust and clay , which is not durable , the glory whereof vanisheth like the flower of the field , which is soon cut down and withered ; the body is the mansion , or rather the prison of the soul , and the same so frail , weak and feeble , subiect to so many causes that procure the dissolution of body and soul , that death often happeneth when we think least thereon ; wherefore grant , O God , of my life , that I may have such continual care , foresight , and diligent respect unto the direction of my doings , cogitation , and words , as I load not my poor Soul so much with the burthen of sensless security , sin and iniquity , that the body being suddenly intangled with the snares of death , be carried where there is no rest nor joy , but continual mourning and anguish of mind : O my most loving Father , lighten mine Eyes that I sleep not in sin , nor wander in darkness , according to the will of the flesh ; but make me always willing to come unto thee , even with desire ; when it pleaseth thee to call me : let not me , as it were , draw backward when thou invitest me to the sweet banquet of thy Heavenly Kingdom , as by thy Word and Gospel preached and revealed unto us , which is an especial calling of us : and when I feel my self grieved or vexed with any kind of sickness or disease ? which is another of thy calling of us , and an especial warning that we must die : yea , and when I am at my daily business , or when I eat or drink , when I am in my best temperature and health , at all times , and in all places give me grace to think that Death standeth at my Elbows always ready to strike me , and that I sleep not in sin and security , and the time suddenly come of my departure , and so be taken unprovided and perish without repentance . O Lord such is the blindness of our nature , that we think this World a continual being for us , covet even with greediness to see many days , where we heap sin upon sin , to the over-burdening of our poor Souls , seldom or not at all thinking to die : but grant , my most sweet Lord , that as I desire to live , so I may have a greater desire to live well , that I may make a happy end , abandoning the fear of death , that the cogitation thereof may dwell in peace within the mansion of my heart , and when it shall approach near unto me , I fly not from it , but that I may go forth with joy to meet it : considering that it is a means to end my woes and to begin my joys ; it is the finishing of sorrow , and the entrance into bliss , where is nothing but joys unspeakable , and contrary here on Earth , nothing but care and woe : which moved thy servant Job to call his life a warfare , where is nothing but conflicts between the flesh and the spirit , daily increase of sin , and continual care of vanity . O God give me a careful heart to love thee ; whilst I live here give me continual fear , unfeigned zeal , perfect faith , and godly care to do good unto all men , and earnest desire to come unto thee , who art the end of all trouble and labour , the beginning of bliss , the end of death , and the beginning of life ; whereunto , sweet Lord , grant that with unfeigned desire , I may faithfully endeavour my self to come , where thy Son is gone before to direct us the way , and making all those that thou findest with the lamp of true faith burning in their hearts , partakers of the Everlasting joys thereof : in number of whom , O sweet Lord , accept me here , and cleanse me from all my sins , that I may appear among them in the World to come , through the same thy Son Jesus Christ my Lord and Saviour ; to whom be all praise and glory for ever and ever . Amen . A Prayer to Jesus Christ for Heavenly Comfort . O Jesus , grant I beseech thee , I may rest and repose my self in thee before any Creature , before all honour , power , dignity and consolation , over and above all hope and promise ; yea , and above all the hoast of Heaven . O when shall it be fully granted unto me , that I shall for sake my self , and see how sweet and pleasant thou art O Lord my God! O Jesus the brightness of Eternal glory , the comfort of the wandring Soul , my mouth is bent towards thee without speaking , and silently speaketh unto thee . How long will my Lord my God , withdraw himself from coming unto me ? come unto me thy servant , comfort me O Lord , thrust forth thy helping hand , O God , and deliver me ; for without thee there can be no restful day , nor quiet hour : thou art my joy , thou art my comfort , and without thee I am comfortless : O Jesus , infinite in pity , infinite in power , infinite also both in thy rewards , and in thy revenge ; I am weak , but willing with my Soul to love thee , with my flesh to fear thee , with my mind to honour thee , with my mouth to praise thee , and with my whole heart to serve thee ; but alas , I am so clogged with corruption , I am so drowned in flesh and blood , that I scarce either dare or can list up my head , and look unto thee ; and yet why should I be ashamed when thou dost invite me ? Why should I be faint , when thou dost not only encourage , but also inable me , or at the least accept my weak endeavours ? Strive then , O thou very bowels of my Soul , strive with all your strength to raise up your thoughts out of this mire of mortality , wherein they stick , and out of these waves of fleshly affections , wherein they float ; advance thy self , O my Soul , towards thy Oreator ; frame thy affections to love him for his goodness , to honour him for his greatness , to rejoice in him for his merits , to pray unto him for his mercies , which daily thou dost need , and by needing dost crave , and by craving dost obtain , if not according to thy desires , yet very far above thy deserts ; wherefore , blessed be thou O Lord my God , which hast done this goodness unto me thy Servant . What can I say more unto thee , O Lord , but humble my self in thy sight , and be always mindful of mine iniquity and unworthiness ; for of all the wonderful things in Heaven and Earth , there is none like unto thee O Lord. Thy works are excellent , thy judgments are upright , and by thy providence all things are grounded ; O Father of wisdom , laud and praise be unto thee ; my mouth , my Soul , and all the powers of my heart shall praise thee without ceasing O my God , both now and for ever . Amen . A fruitful Prayer at the end of Prayer . O Most righteous God , for thy great mercies sake hearken to these my Prayers which I have now made unto thee , and consider Lord the desires and thoughts of my heart , in thy mercy , and let mine unfeigned Prayers enter into thine Ears ; hear , O Lord , for I am destitute of thy help , take care for my Soul , save me thy unworthy servant , which wholly trusteth in thee ; have mercy O Lord , have mercy upon me , for I will never cease crying unto thee for thy help and mercy . In the day time will I call on thee , and in the night my cry shall not be hid from thee . O thou God of the Heavens , and maker of all Creatures , hear me a most wretched Creature , calling on thee ; and take away from me all my sins , and make stedfast my faith and confidence in thee , and in thy promises ; that I putting my trust in them , may have as thou hast promised , Everlasting Life , through the merits of thy Son Jesus Christ my Lord and Saviour ; to whom be all praise and glory , for ever and ever , World without end . Amen . An Evening Prayer . O Eternal God , Omnipotent and merciful Father , I prostrate my self before thy Throne , beseeching thee in the Name of thy Son Jesus Christ , to blot out all my transgressions , by which I have offended thy Divine Majesty this Day ; forgive , Lord , all the sins which from my youth I have done , and be merciful unto me ; guide me with thy wisdom ; that when I walk , I may go with me , when I sleep , it may keep me , and when I awake , I may talk thereof . O Lord be thou my Watchman and protector this night , that troubles and vain cogitations do not invade me , neither the fear of Death overwhelm me , nor my sleep in the night , alter my thoughts and understanding when I should take rest ; but grant me a good and quiet sleep , going unto my Bed , which representeth my Grave , that rising in the Morning to render due praise and thanks unto thee my Protector , I may likewise at the Day of Judgment rise as one of thy chosen Children , upon thy right hand into Heaven , where I may sing praises unto thy holy and blessed Name for ever . Prayers for Saturday Morning . O Lord my God and Father , blessed be thy Name for ever . Dispose my heart , open my lips , and give me thy holy Spirit , &c. A Psalm . WHom have 〈◊〉 in Heaven but thee O Lord , and there is none upon Earth that I desire in comparison of thee . My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . For 〈◊〉 , they that forsake thee shall perish , and thou wilt destroy them that commit fornication against thee . But it is good for me to hold me fast by God , and to put my trust in my Lord God , and to speak of all his works . For God is King of old , the help that is done upon Earth he doth it himself . Wherefore I will cry unto God with my Voice , even unto God will I cry with my voice , and he shall hearken unto me . When I am in heaviness I will think upon God , when my heart is vexed I will complain . I have considered the days of old , and the years that are past . I call to remembrance my Song , and in the night I commune with mine own heart , and search out my spirits . Will the Lord absent himself for ever , and will he be no more intreated ? Is his mercy clean gone for ever , and is his promise come utterly to an end for evermore ? Hath God forgotten to be gracious , and will he shut up his loving kindness in displeasure ? And I sald it is mine own infirmity , but I will remember the years of the most High. I will remember the works of the Lord , and call to mind the wonders of old time . I will think of all thy works , and my thinking shall be of thy doings . Glory , &c. A Morning Prayer . O Almighty Protector and Keeper both of the Souls and Bodies of the faithful , I yield thee humble and hearty thanks , for defending me , and saving me this night past and all the rest of my life hitherto from sudden death , and from all other perils and dangers whereunto my Soul and weak Body are subject to fall , and wherewith I am so beset , that had I not been preserved by thee , it could not otherwise have been , but my body had perished and my Soul been carried into everlasting perdition : But most sweet Lord , my succour and defence , who hath continual regard of the safety of thy servants , and never suffer est them to be overcome with any kind of danger , vouchsafe to forgive me , whatsoever I have committed and done against thy Divine Majesty , either sleeping or waking this night , or at any time secretly or openly heretofore , by reason of the corruption which remaineth in me : and grant that as I have by thy protection passed this night , so I may enjoy at thy merciful hands , whatsoever thy Fatherly Providence shall think meet and convenient for me , and so in hope of thy loving kindness and mercy , go forward this day , and all my life in perfect love , unfeigned zeal , and continual obedience to thy most blessed will ; that , so continuing unto the end I may receive the reward of thy Coelestial Kingdom , which thy Son Jesus hath purchased for all true Believers in thee ; in number of whom , sweet Lord , for the mercies of him thy Son , make me , that I with them , and they with me , may continually sing laud and praise unto the Trinity eternally , Amen . A Confession to God for sin . MOst gracious God , and loving Father in Jesus Christ , I confess mine unrighteousness , which maketh me unworthy to come before thee , not only in regard of mine original corruption , which I traduced from disobedient Adam , but in regard of my continual sins , and actual evils , which I daily commit against thee , whereby , I cannot but be offensive unto thee , and ever loathsome in thy sacred Eyes : but alas , such is mine estate , that being considered as it is in and of my self , that I can bring forth no better fruits than the Tree of Adam's disobedience ; whose roots , as they are sin , so bear they sin in me , and consequently procure death and destruction : but dear Father , as by Adam sin entred and took hold of himself , and of all his Posterity ; so by thy Son Jesus Christ we are all justified by our adoption into his , righteousness of thy free love , if we take hold of thy promises in him , and become obedient unto thee : and therefore , dear Father , howsoever our corruptions , as they are in us of our selves , have bewrapped us in bondage to sin and death ; so let thy Sons merits be unto us a sufficient ransom for our Everlasting liberty ; not only to come freely to the Throne of grace , but in the end to obtain the joys eternally with him in Heaven , who liveth and raigneth with thee and the holy Spirit for ever , World without end . Amen . A Prayer for the true worship of God. O Most gracious God and loving Father , establish my heart and mind in the true Worship of thy Divine Majesty : make me to believe thy holy and sacred Gospel , wherein I am daily and hourly instructed to love , fear , honour , and obey thee : to hate sin and iniquity , to renounce all superstitious Ceremonies , whereby thy worship is defaced , thy glory prophaned , and thy honour greatly diminished : Give me grace to hate sin , and to renounce the vanities and wanton pleasures of this wicked World : and finally , give me power from above to withstand Satan the Prince of darkness , and all his damnable Ministers , who by divers temptations provokes and allures us from godly purity , and perfect integrity , ( which passeth only from Christ Jesus to us , who is the fulness of our perfection and holiness ) to all kind of evil , impiety and uncleanness : by means whereof thy glory is greatly prophaned , and of a set purpose contemned ; make me , O Lord I beseech thee , by the power of a fruitful faith , to resist and bridle the conconcupiscence of my flesh , in such sort , that my Soul may triumph with Victory , and continue constant in worshiping thee , from whom passeth the fulness of my joy ; prepare my heart and mind to spread forth the glory of thy Name , keep my tongue from all filthy talk , and uncomely gesture , lest , by the exercises of such sin , I contemn thy worship , and provoke thee to displeasure against me , set thou a watch before the gates of my mouth , that my lips may by grace be made open to sound forth thy praise and glory ; be merciful to mine offences , think thou not on my unrighteousness , but open thy clemency , forgive thou freely , and pardon graciously all my sins , make me faithful in Christ Jesus , shorten the dangerous days of iniquity , increase the number of thy chosen and peculiar Saints ; hasten thy coming , O Saviour Christ , that I with the Fellowship of thy Saints , heavenly Angels , and the blessed Company of Martyrs , may celebrate thy praise , and worship thee in thy glorious Kingdom , before thy Father , my God , and the Holy Ghost ; to whom be all honour , praise and glory , for ever . Amen . A Prayer taken out of the first Psalm . O Almighty and most gracious God , take away from me I beseech thee all evil counsels , and then my sins ; suffer me not to run into an ungodly and wicked life , and finally , keep my mind far from the contempt of godliness , and scorning of virtue , and instead of these evils . Grant that I may continually be occupied in thy Law and sacred Scriptures , and that I be not carried about like the wicked , as light dust , and fruitless chaff , with every blast of affection and doctrine ; but rather that I be as a Tree planted by the Water-brooks , and endued with the life of thy Spirit and Faith , I may also by the same Spirit bring forth the fruit of good works ; and that whatsoever I take in hand it may prosper , and tend to the praise and glory of thy Name , and furtherance of my salvation ; and that at the last , when the wicked shall fall away in thy judgments , I may stand stedfast , and be made perfect , through Jesus Christ my Lord and Saviour for ever . Amen . A Prayer to be unloosed of the bands of Satan . O Lord , by thy mighty power subdue the works of Satan in me ; O thou wicked Seducer , thy works are destroyed , thy bands are broken , thou shalt not take or bind me : avoid sin , thou hast lost thy sting , thou wast condemned in the flesh , nailed to the Cross , and crucified with my Lord Christ ; avoid Death , for thou art dead ; and Hell , for thou art swallowed up in Victory ; avoid thou Dragon and all thine Angels , for Michael hath beaten thee , and broken thy head ; he hath freed us from sin , and led away captivity captive ; even he , Satan , hath over-mastered thee , that cried out unto me , Fear not , for I have overcome the World ; even he that hath promised to be with me to the end of my Pilgrimage , and crieth out , that if he be with me , none can be against me ; fight therefore Satan as long as thou wilt , thou shalt , at length be put to the foil ; for the mighty Lyon of the Tribe of Juda telleth me , that there is no condemnation to them that be in him ; that Jesus is the Conquerour of the whole World , and vanquisher of thee , rage thou never so much ; therefore I say , avoid from me , for in Christ Jesus I have passed the Sea of my sins , thy cursed Army ; and if thou follow to pursue me , thou shalt be drowned in the red Sea of Christs bloud ; to whom be all honour , power and glory , for ever and ever . Amen . A Prayer to obtain the Kingdom of Heaven . O Father , merciful and Everlasting , be merciful unto me and give me a feeling of thy blessed will ; open unto me the way of true knowledge , prepare my steps to walk aright , that in all the course of my life , I may be guided aright , and savour more of Heavenly , than of Earthly things ; and let my whole delight be to meditate righteousness ; let me imbrace equity , and execute justice , and abound in love , mercy , sanctity and true holiness ; and furnish me largely , good Lord , with all spiritual graces , whereby I may continually seek thy Everlasting Kingdom , and practise the righteousness thereof for ever ; illuminate my understanding by thy Spirit , and let thy Word be my whole comfort , and the use thereof my continual delight ; and abandon , good Lord , all superfluous care of worldly things from my thoughts , that I may by a continual holy meditation of thee , and things above , use the things of this life as if I used them not ; knowing this , and assuring my self by thy promise ; that if I seek and covet to have my conversation on things spiritual , all temporal things shall be assuring my self by thy promise ; that if I seek and covet to have my conversation on things spiritual , all temporal things shall be ministred unto me : all which my Petitions , grant me , O Father , for thy dear Sons sake Jesus Christ my Lord and Saviour , to whom be all glory for ever and ever . Amen . Prayers for Saturday Night . O Lord my God and heavenly Father , blessed be thy Name for ever : Dispose my heart , open my lips , and give me thy holy Spirit , &c. A Psalm . OUT of the deep have I called unto thee , O Lord , Lord hear my Voice . O let thine Ears consider well the voice of my complaint . If thou Lord , wilt be extream to mark , what is said , or done amiss , O Lord , who may abide it ? I look for the Lord , my Soul doth wait for him , in his Word is my trust . My Soul melteth away for very heaviness , comfort thou me according to thy Word . O take from me the way of lying , and cause thou me to make much of thy Law. Make me to go in the paths of thy Commandments , for therein is my desire . O take not the Word of thy truth utterly out of my mouth , for my hope is in thy Judgments . I will never forget thy Commandments , for with them thou hast quickned me . Wherefore , O ye that fear the Lord , trust in the Lord , for with the Lord there is mercy , and with him is plenteous redemption . For when I called upon thee , thou heardest me , and enduedst my Soul with much strength . And though I walk in the midst of trouble , yet shalt thou refresh me . The Lord shall make good his loving kindness towards me , yea , thy mercy , O Lord , endureth for ever , despise not then the work of thine own hands . Wherefore I will praise the Lord , for the Lord is gracious , O let us sing praises unto his name , for it is lovely . Thy Name , O Lord , endureth for ever , so doth thy memorial , O Lord from Generation to Generation . Glory be , &c. A most fruitful Prayer for a blessed aad godly life . O Merciful Father , the honour of my salvation , and my defender in whom I only put my whole trust ; I unhappy wretch have many waies stirred thee up , I have done evil before thy face , I have provoked thy displeasure , I have sinned , and thou hast suffered me ; I have offended , and yet thou sustainest me : Yea , and besides all this , while I defer from time to time , thou tarriest for me . O Lord , the God of my health , I cannot tell what to answer , there is no place to fly from thee , or to hide me ; thou shewest me the way to live well , and givest me knowledge how to go : Wherefore , O Father of mercy , and God of all consolation , strike my heart with thy fear ; that with fearing I may escape those things which thou threatnest , and grant me the comfort of thy salvation , that in loving , I may obtain those things which thou promisest : O Lord , which art my strength and deliverer , tell me how I shall think of thee , teach me with what words I shall call upon thee , and the works wherewith I may please thee : O most mighty God , that art blessed for evermore ; I commit into thy hands at this time , and at all other times else , my Soul , my Body , and all my thoughts , affections , words and works : my memory , my faith , my belief and continuance in the same , that thou maiest defend them with thy most mighty power , that thou maist keep them day and night , and every moment of time , hear me , O Holy Trinity , and keep me from all evil , from all offences , from all deceits and despites of the Devil , and from all mine Enemies , visible and invisible : give me , O Lord , perfect sense and understanding , that I may be able to perceive thine exceeding and great mercies : teach me what I shall ask , and grant that thou wilt hear that which I require : give me tears from the bottom of my heart , that may unloose the bands of my sins ; If thou regard me not , I perish ; if thou look upon me I live ; if thou examine my righteousness , I stink and am corrupt , being dead ; but if thou look on me with mercy , thou raisest me out of my grave : spare my Soul , spare my sin , visit me that am weak , heal me that am diseased , give me a heart to fear thee , a mind to love thee , Ears to hear thee , and Eyes that I may always see thee : I ask , Lord , remission of all my sins , have mercy on me , and hear me , O Lord my Salvation , I have asked some things which 〈◊〉 need , I have remembred those things which I fear : wherefore vouchsafe me thy grace , O Lord , to live in thy true fear to my lives end , through Jesus Christ my Lord and Saviour : to whom be all honour and glory , for ever and ever . Amen . A Prayer for Faith , and ableness to pray . O Most gracious God and dear Father , I thy unworthy servant , ignorant o● all good things , unprofitable and unfit to serve thee , by reason of my corruption ▪ do yield thee all humble thanks , that thou dost vouchsafe me access to the throne o● thy mercy in Christ , where all wisdom ▪ aid , consolation and comfort do abound ▪ and from whom all good gifts and graces do most frankly flow unto thy Children 〈◊〉 I here a Sinner , in regard there is in me no strength to stand , nor wisdom to walk nor faith to frame my affections accord ▪ ing to thy will , do heartily crave supply of the good gifts at thy hands : where ▪ fore dear Father , grant me thy holy Spirit ; which being inspired into m● by thy divine power , may work i● me such effects as are fit for the strengthning of my weak understanding , and for the increase of faith , and renewing the inner man , I may become a fit member of thy Church ; good Father sanctifie me within and without , purifie mine affections , and let me be made holy in all my proceedings : direct me to call upon thee aright , and shape in me a sound course of life , and let faith unfeignedly be the ground of all my desires that I may be thereby renewed daily in lively hope of thy gratious deliverance , whensoever I am touched with any calamity : dear Father , banish all unbelief in me , and make me thereby faithful , that by thy divine working , I may be able to conceive aright , speak aright , and walk aright : O learn me , and I shall be learned , teach me , and I shall understand and do thy will ; then shall neither prosperity puff me up , nor calamities cast me down , nor any evil make me afraid : O happy man that is so far in thy favour , that obtaineth this blessing at thy hands ! therefore I ●●y unto thee my Allsufficient , and truly helping God and Father , be pitiful to thy perplexed children : to thee I fly and will not faint , for I believe thy promises , Lord help my unbelief : thou art the cause and absolute perfection of my soul , the Preserver of life , the everlasting and only good that I seek , from whom , as from a lively spring floweth whatsoever is good , either for soul or body : make perfect therefore in me this good gift , O Lord increase it in me more and more daily ; that I applying the same in humble manner , with reverent prayer to thy divine Majesty , both for corporal and spiritual relief , may be continually heard , and so resting herein under the shadow of thy sacred wings , may be safe and secure in all my miseries : good Lord I here commend mine estate unto thee in all patience , humbly beseeching thee , that in thy good time , I may reap the fruit of a lively confidence in thee : namely , what in this life is expedient for the preservation and maintenance thereof , and after this life , the absolute end thereof , that is , eternal salvation in Jesus Christ ; to whom with the Father and the Holy Ghost be all glory for ever . Amen . A Prayer , to be defended against our enemies . O Lord strengthen my faith , and arm me with continual hope in thee , whereby I may be able to withstand all the cruelties of mine adversaries , in such sort that they may know it to be thy self who fightest for me , and defendest my cause against their fury : behold O Lord , my trust is in thee , thy rod and thy staff , comfort me , and stay me up , that I fall not into their hands by trusting unto mine own policy or wisdom , which is but a foolishness before thee ; nor to the help or friendship of man , which is but vain : but lead thou me , O Lord , guide me in all my doings , cogitations and words , lest I erring from thy Commandements , incline my heart to vanity and vice ; mine enemies take just occasion to say , ah , we saw it with our eyes , and bring up an evil report of me , and that deservedly : O Lord guide me in all truth , establish my heart with true desire and ableness to walk uprightly in all thy ways : vouchsafe to keep me from the dangerous desires of fleshly lusts , and from haunting the place suspected or polluted with uncleanness , lest mine enemies , taking just occasion by my lewd behaviour , speak that indeed which may redound to my shame and deserved infamy . Finally , O Lord , keep me from all evil ; and though by reason of my corruption I be naturally inclined to wantonness and excess , thou wilt give me sobriety , lowliness , love , even to mine enemies , chastity , wisdom , and discreet understanding both of their wills and mine own weakness , that so through thy grace , leading the whole course of my life in sincerity and godly behaviour , I may magnifie thy holy Name , who so regardeth the prosperity of thy servant , that thou sufferest him not to fall into the hands of all such as should eat him up ; and let not the adversaries of thy truth , O Lord unjustly rejoyce over me . I am in thy hand , and they are within the compass of thy power , stay their fury , let them not take effect in their devices against me ; I refer all things to thy heavenly providence , and wholly commit my self into thy hands , humbly praying thee for Jesus Christ's sake , to deal with me and them , according to thy mercy and loving kindness : and not after our deserts : be thou merciful unto me , and evermore mightily defend me , unto my lives end conducting me uprightly in all my ways , for the glory of thy holy Name ; to whom with thy Son and the Holy Ghost , be all honour , power and glory , for ever and ever , Amen . A Prayer for the opening of the eyes of our understanding . O Sweet Jesus , lighten me with the brightness of eternal light , and drive all darkness , as it were , from the mansion house of my soul : suppress the wandring thoughts , and break in pieces these violent temptations : fight thou my God for my defence , and vanquish those evil beasts , to wit , the intieing desires of the flesh , that by thy power I may get peace , and sing out thy praises in the holy Court of my soul : send thy light and truth which may lighten the earth , for I am rude earth , good for nought , until thou enlighten me ; pour out thy favour from above , and replenish my soul with thy heavenly grace : O Lord lift up my mind , which is pressed down through the weight of sin , and stir up the same wholly to the desire of heavenly and celestial things , that having tasted the sweetness of supernatural happiness , it may greatly grieve me even to think of this world ; take me , O Lord , or rather pluck me from all momentany pleasures of earthly and vain things , and joyn me unto thee by an indissoluble band of good will , for thou alone dost suffice thy friend , and without thee all things are vain , and of no price in my heart , to whom , O my Lord God , be all glory for ever . Amen . A Godly Meditation , or Prayer . O Lord my God , I altogether unhappy and comfortless , have grievously offended thee ; how often have I trespassed against thee , and how often have I deserved thy displeasure , and yet how seldom hast thou punished me ? how often hast thou been good and merciful unto me , how often have I promised and vowed amendment , and how little and seldom have I performed it ? I dare not lift up mine eyes towards heaven , because I have sinned against it , and in earth I cannot look for refuge , because I have been a slanderer , and a shame unto it ; what then , shall I despair ? no , for God is merciful , and a good Saviour , he doth visit them that live in darkness , and is a chearful light to them that sit in the shadow of death ; he willeth us to forgive our brother , though he offend seven times , yea , and infinitely , and is more merciful than any man can be : return thee therefore unto thy Lord God , pray unto him humbly for grace , and continue thee to bewail thy sins past , because he that loveth thee , provoketh thee daily with his gifts to love him , and will not leave till he have made perfect his work begun , and brought his mercy to full effect in thee ; what natural cause beginneth his work , and leaveth it in the half way imperfect ? and as by natural order and right course things do proced and increase by little and little , from the less to the more ; even so doth God first dispose us to his mercy , and then increasing his goodness , daily bestoweth on us , in the end , the treasure of his grace , the inheritance of everlasting joys ; yea , very love , worketh in natural causes to bring forth their effects to perfection , which if it be so in creatures , what will the Creator do , which is love it self , and infinite goodness ! he will withdraw thee from thy sins , and make thee clean and pure , and finally bless thee with eternal life . O Lord , I come unto thee , humbly waiting for thy mercy , thou art my hope and help , according to thy great goodness and mercy in Jesus Christ , have mercy on me now and for evermore . Amen . A Prayer for perseverance in Prayer . O Lord my God , according to thy Commandment , in mine afflictions and necessities I seek to thee for succour by continual Prayer , and calling upon thy Name ; therefore most dear Father , strengthen me by thy holy spirit , that I may still persevere in Prayer , and with longing desires patiently wait for thee , O Lord , being assured , that although it appear not as yet , thou art always present with me , and heardest my complaint , and wilt , when thou seest thy time , declare thy self manifestly in renewing my heart with spiritual joy ; stir up O Lord , I beseech thee , my sluggish nature to call upon thee continually , appointing thee neither the time , nor the means of my deliverance ; but leaving all to thy good will and pleasure I may in the mean time never cease by continual Prayer to call for thy merciful deliverance : and when thou shalt mercifully take upon thee to deliver me , I may then fully with my whole heart acknowledge thy goodness towards me , and that it never slip out of my heart , but that I may continue thankful for the same all the days of my life , whereby thy glory in me may be declared and my soul relieved , though Jesus Christ my Lord and Saviour . Amen . An Evening Prayer . O My Lord God and merciful Father , I humbly beseech thee in Jesus Christ , that thou wilt vouchsafe to hide and bury all my sins and transgressions whatsoever , from my infancy unto this present time I have committed and done against thy divine Majesty . O Lord be thou my light in darkness , then shall my light be as clear as the day . O heavenly Father bless me ; O blessed Son keep me , O Holy Ghost , three Persons and one God , deliver me this night from all sin and evill that may be hurtful to my soul and body , that so with confidence to thee , I may lay me down to rest , and none make me afraid , because thou art my Protector . O holy Spirit , at my last gasp be thou my light , yea , when my strength faileth , my sight departeth , mine ears wax deaf , and my mouth dumb ; and when all my senses for sake me , then give me some sense of eternal life , that I may taste in this mortal body , the beginning of thine everlasting comfort : and at my departure out of this world , I may behold by faith , thy divine presence , and so sleep quietly to eternal life , through Jesus Christ thine only Son , my Saviour ; to whom be all honour and glory for ever . Amen . Short Directions before the Receiving of Christ's Holy Sacrament , His Blessed Body and Blood. SAcraments should of all men be admired and honoured ; not so much respecting the service which we do unto God in receiving them as the dignity of the sacred and secret gift we thereby receive from God. They are the visible signs of invisible graces , which indeed is the very end these heavenly Mysteries were instituted for : They are the powerful instruments of God to eternal life ; for as our natural life consisteth of the union of the body and soul , so our life supernatural in the union of the soul with God : His flesh is meat , his blood is drink , not by surmised imagination , but truly , even so truly through faith we perceive in the body and blood , Sacramentally presented , the very taste of eternal life . For the worthy receiving of this Sacrament , these four things are very considerable . 1. Preparation , or Examination . 2. Faith. 3. Repentance . 4. Thanksgiving . 1. Preparation consisteth in self-examination , and in an act of the soul reflecting upon it self in a general survey of our spiritual state in grace , comparing our present condition , which we find in our selves , with the word of God , by which will quickly appear what good we should have done , and the evil we should not have done . S. Paul's admonition is , that before the receiving of this holy Sacrament , there should be a strict examination : Let a man examine himself , and so let him eat and drink of this Cup. 1 Cor. 11. For he that drinketh unworthily , drinketh his own damnation . Therefore certainly great is the danger to us , if premeditation precedes not this great undertaking . Thus saith the Lord , Consider your ways , Hag. 1. 5. Consider well what you go about , for this duty is no perfunctory imployment , no exercise by the bye , but such a work as ought to be done exactly , seriously , with deep meditation and study , recollecting in privacy , and calling to question all thy actions past , the omission of good duties , and the doing of evil , sweeping , as it were , all the corners of thy heart , and view thy self in the glass of God's Law , by which quickly will appear thy great and many sins , of all kinds whatsoever ; as want of love and fear of God , abusing his mercies and blessings , neglect of works , of charity , piety , and justice , offending thy God by blaspheming , cursing , and customary passion : Intemperance , by gluttony and drunkenness , lust and uncharitable desires , hatred , malice , back-biting and all manner of evil imaginations ; these are they that defile thy soul , and except we do as the Prophet commands us , Isaia . 1. 16. Wash us , make us clean , put away the evil of our doings before the Lord's eyes , and cease to do evil , we shall at the last be rewarded with them that had not on the wedding garment : Therefore laying aside all carnal security and self-dissimulation , Commune with thy self and be still , Psal . 4. Search thy soul , enquire of thy conscience , and rip up thy bosome sins , and confess them to the Lord in deep sorrow and contrition of heart , imploring his mercy , stedfastly purposing by his blessed assistance to lead a new life : Accuse thy self , and say with the Prodigal in the Gospel , Good Father ▪ I have sinned , I am not worthy of the least of thy mercies ; it is thy mercy I am not consumed ! And with Mary Magdalene , cast thy self down at the feet of Jesus , and wash them with tears , in tokens of thy sorrow , and signs of thy love ; and be truly sorrowful for so often offending so precious , so merciful a God as our God , the greatness of whose love can't be measured , whose mercy hath no bounds . Therefore , O my soul , contemplate of the great goodness of our good God , which hath this day sent salvation to thy soul , and calleth thee to this great feast , to be partaker of the precious body and blood of Jesus Christ , being prepared by humble repentance to receive in faith and joy thy blessed Redeemer , giving thanks always to God the Father through our Lord Jesus Christ , whose mercy is everlasting , whose truth endureth from generation to generation . 2. Faith , which is a certain knowledge with an assured confidence kindled in our heart by the Holy Ghost , being assuredly resolved , that the free remission of all our sins , everlasting righteousness , and life eternal , is given unto us through the mercies and goodness of Almighty God , for the alone merits of Jesus Christ . For , by Grace are ye saved through Faith , and not of your selves , it is the gift of God , Ephes . 2. 8. Being justified freely by his grace through the redemption which is in Jesus Christ , Rom. 13. 24. For as by one man's disobedience all were made sinners ; so by the obedience of one shall many be made righteous , Rom. 5. 3. Repentance , which is a godly sorrow for sin wrought in the heart by the supernatural grace of the Holy Ghost , turning from all our evil ways unto God , is meekness and humility of spirit . Circumcise therefore the fore-skin of your hearts , and be no more stiff-necked , Deut. 10. 16. Wash thy heart from wickedness , that thou mayest be saved ! How long shall thy vain thoughts lodge within thee ? Jer. 4. 14. Return ye now every one from his evil ways , and make your doings good , Jer. 18. 11. Let us search and try our ways , and turn again unto the Lord , Lam. 3. 4. Return again unto the Lord thy God , for thou hast fallen by thine own iniquities , Hos . 14. 1. Draw nigh to God , clanse your hands ye sinners , and purifie your hearts ye double-minded , Jam. 4. 8. 4. Thanksgiving , praising God the Lord for all his benefits and mercies , especially for sending his only Son Jesus Christ : to die for the remission of all our sins , and always to be mindful of the greatness of his goodness , and the unworthiness of our deserts . Worthy is the Lamb that was stain , to receive power , riches , wisdom , and strength and honour , and glory , and blessing , Rev. 5. 12. I will sing unto the Lord as long as I live : I will sing praises unto my God , while I have a being . Psal . 104. Accept , I beseech thee , the free-will-offering of my mouth , O Lord , Psal . 11. Let us offer the sacrifice of praise to God continually , that is , the fruit of our lips , giving thanks to his Name . Heb. 13. 15. An humble confession before the Sacrament . O Most mighty God and merciful Father , which according to the multitude of thy mercies , dost put away the sins of those which truly repent , and remembrest them no more ; open O Lord I beseech thee , the eyes of thy mercy upon me thy most unworthy servant , who in heart earnestly desireth pardon and forgiveness of all my sins and offences ! the number of which exceeds the ordinary expectation of mercy ! and such they are , as cannot bear any conformity with excuse ! the total sum whereof , is the breach of all thy Commandments , both in thought , word , and deed ! thy blessings and benefits I have abused ! thy judgments and punishments not feared , the means of my own salvation utterly neglected , and most grievously by my wickedness have I provoked thy wrath and indignation against me ! my life that was appointed for the service of thee the living God , hath been for the most part spent in the service of the Devil , in the desires and sinful lusts of the flesh ! my doings have been evil , my desires and thoughts wicked , and so detestable hath the whole course of my life been , that my soul trembleth to look up to Heaven for fear of thy displeasure : shouldest thou therefore , O Lord , be extream to mark what is done amiss , and take vengeance for my sins , I were as dust before the face of the wind , and in justice might be swept away into the place of everlasting torment . But , O Lord , with thee there is mercy , that thou mightest be feared : thou art a God of all comfort and consolation , a merciful , loving , and gracious Father , ready and willing to hear all penitent sinners , that in heart are sorrowful for their sins ! In the Name therefore of Jesus Christ my blessed Redeemer I humbly prostrate my self before the Throne of thy Mercy seat , accompanied with no other hope than such as proceeds from the richness of thy mercy , that for his only sake , thou wilt have compassion upon me ; for in humility of spirit and contrition of heart , I submit my self to thy goodness , beseeching thee not to let my sins be a cloud between my Prayer and thy pity , thy goodness and my distress ; but forgive and forget all my transgressions , all my mis-doings , let them be sins of what condition soever ; whether sins of my youth , or sins of my age , sins of my body , or sins of my soul ; secret and open sins , notorious and presumptuous sins , sins of pride , envy , hatred , malice , &c. Good Lord remit them all , and of thy great goodness grant me perfect remission and absolution for the same ! for which the Prophet David , Out of the depth of my misery , I cry unto thee for the depth of thy mercy . O Lord hear my petitions , and consider my tears ! the contrition of my heart , and the sorrow of my soul ! and in the merits of his blood that was so plentifully shed on the Cross for penitent sinners , wash away the multitude of my transgressions , that my soul , by thy mercy , being cleansed from the stain of sin , I may be found a worthy partaker of this great mystery . And now , O Lord , that I am about to receive the blessed Sacrament of the body and blood of Jesus Christ ; how shall I , that am so great a sinner , dust and ashes , dare to presume to approach thy Table ! The Heavens in thy sight being not clear , and the pillars of the Earth shake at thy presence . What then shall become of me miserable that I am ! Yea , Lord , thou hast provided a special means , and in thy Gospel left us a command , Come unto me all ye , &c. Which command I obey , and in confident assurance of thy promise in Christ Jesus , I trust thou wilt have mercy upon me , in the easing and refreshing of my soul that is wearied with the burthen of my intolerable sins ! Wash me throughly from my wickedness , and cleanse me from my sin , and renew a right spirit within me : And of thy gracious goodness direct me in this great action , with a reverend and awful fear of thy Majesty , that all the faculties of my soul and body may be intent rightly to apprehend , and joyfully to receive this eternal food , this bread of life , this heavenly and wonderful mystery ! and that by thy grace I may obtain the vertue , fruit , and benefits of the death and passion of my Saviour ; and by the same , the remission of all my sins , and everlasting salvation , through Jesus Christ our Lord. Amen . A Prayer before the receiving of the Communion . O Most holy and heavenly God and Father , which by the immortal seed of thy Word hast begotten us to be thy children , and with the same ( as with milk ) dost nourish us purely as new born babes , as also with the divine mysteries of thy holy Sacraments ( as by a visible word ) dost confirm and strengthen us in faith & righteousness ; and having so adopted us into thy family , continually feedest and nourishest us unto eternal life : we humbly beseech thee so to prepare our souls to the due receiving thereof worthily , that we may thereby effectually feel , taste , and feed on thy Son Jesus Christ ( the true Manna and Bread that came down from Heaven ) that we may by him have eternal life : pardon ( O Lord ) pardon our unpreparedness in coming to the participation of so holy and divine Mysteries : Make thy Word and Sacraments always so powerful and effectual in our ears and hearts that we may thereby be sanctified and renewed unto all holy obedience unto thy will in the mortification of our sinful corruptions , and renewing of thy perfect , Image in us ( unto holiness , righteousness , sobriety , truth , knowledge , faith , and temperance ) through his most power ful and glorious Resurrection . Stablish our Conscience in the assurance of our salvation , by the remission of our sins in the blood of thy Son , which was shed for us on the Altar of the Cross ( as a Sacrifice of expiation , to cleanse away all sin ) O Lord , seal and confirm this Covenant of Grace in our hearts by these holy Sacraments ( pledges of thy grace and love towards us ) that at no time we may stagger at thy promises , nor fall away from hope and confidence in thee ; but being hereby incorporated into one Body , we may partake of one Spirit , and grow in love one towards another ( as members of the same mystical Body ) that we may forgive one another , as thou hast forgiven us . O Lord , make us ever thankful for thy manifold and great mercies , in providing unto us such means and helps of our salvation ; and grant that we may not put any confidence in external actions and exercises thereof ( in any hope to be justified thereby ) but that we may thereby exalt our minds to heavenly and spiritual contemplations , and by faith be firmly united to thee our Head in Heaven , to be made one with thee , and thou with us : and howsoever heretofore we have transgressed and defiled our selves , as well with our natural impurities , and actual impieties , henceforth ( being now wash'd and purified in the blood of the Lamb which was sacrificed for us ) we may have our conversation in Heaven ; and being new creatures in Christ , may have new thoughts , desires , and delights , ( far from the lusts of our former ignorance ) and may live ever unto him and with him , who sitteth at thy right hand , our Redeemer and Advocate , and shall return to be our Judge , to justifie and acquit us before thee ; to whom , with thee , and the Holy Ghost , be all praise , &c. A Psalm . 1. AS the Hart panteth after the water-brooks , so panteth my soul after thee , O God. 2. O let thy merciful kindness be my comfort , according to thy Word unto thy Servant . 3. Help me , O God of my salvation , for the glory of thy Name ; O deliver me , and be merciful unto my sin , for thy Name 's sake . 4. O remember not my old sins ! but have mercy upon me , and that soon , for I am come to great misery . 5. Consider and hear me . O Lord my God , for my trust is in thy mercy . 6. Turn thy face from my sins , and put out all my mis-deeds . 7. Have mercy upon me , O God , after thy great goodness : according to the multitude of thy mercies do away my offences . 8. Wash me throughly from my wickedness , and cleanse me from my sin . For I acknowledge my faults , and my sin is ever before me . 10. Behold , I was shapen in wickedness , and in sin hath my mother conceived me . 11. Thou shalt purge me with Hyssop , and I shall be clean : thou shalt wash me , and I shall be whiter than snow . 12. Make me a clean heart , O God ; and renew a right spirit within me . 13. O remember not the sins and offences of my youth , but according to thy mercy , think thou upon me , O Lord , for thy goodness . 14. For thy Name sake , O Lord , be merciful unto my sin , for it is great . 15. Turn thee unto me , and have mercy upon me ; for I am destitute and in misery . 16. Remember not , O Lord , mine iniquities nor the iniquities of my fore-fathers , neither take thou vengeance of my sins , but spare me , good Lord , whom thou hast redeemed with thy pretious blood , and be not angry with me for ever . 17. Blessed is he whose unrighteousness is forgiven , and whose sin is covered . 18. Blessed is the man , unto whom the Lord imputeth no sin , and in whose spirit , there is no guile . 19. The Lord is nigh unto them that are of a contrite heart , and will save such as be of an humble Spirit . 20. O taste and see how gracious the Lord is : blessed is the man that putteth his trust in him . 21. O Lord thou hast dealt graciously with thy servant according to thy word . Glory be to , &c. O Most gracious Lord God , I beseech thee help thy servant whom of thy mercy thou hast created , repair the ruins of my soul , inlarge the frame of my understanding thereof , cleanse it from all filthy corruption , and garnish it with all heavenly graces , that it may be both conveniently fit , and furnished to receive thee , that thou mayst make thy entry , and possess that which is thy own , both by creation and redemption and merits of thy passion , through Jesus Christ . Amen . Before the receiving . Ex Liturg. GRant O most merciful Father I beseech thee , that I receiving these thy Creatures of Bread and Wine , according to the holy institution of our Saviour Jesus Christ , in remembrance of his death and passion , may be partaker of his blessed Body and Blood , and that my sinful body may be made clean by his Body , and my sinful soul washt through his most precious Blood which was shed for the remission of all my sins , through the same Jesus Christ . Amen . Immediately before the Receiving . Matth. 8. 8. Lord , I am not worthy thou shouldest come under my roof : but speak the word only , and my soul shall be healed . II. O Lamb of God , let me eat thy Flesh , and drink thy Blood , that I may live everlastingly by thee ; and cloath me with the wool of thy mercy , that no winter or storm of sin do pinch my silly soul . III. O blessed Jesus , let the Blood that ran from thy blessed Heart , wash my soul from all sin and iniquity , and purchase me thy heavenly grace and benediction : Amen . Immediately after Receiving . PRaise the Lord , O my soul , and all that is within me praise his holy name , and forget not all his benefits , which saveth thy life from destruction , and crowneth thee with mercy and loving kindness , Psal . 103. I will give thanks unto the Lord for he is gratious , and his mercy endureth for ever , Psal . 106. Alleluja , Salvation and Glory , and Honour , and Power , be unto the Lord our God , Amen . Revel . 19. 1. Thanksgiving after the Receiving of the Blessed Sacrament . Ex. Liturg. O Almighty and everlasting Lord God ; I thy most humble servant , according to my bounden duty and service , do render unto thy Fatherly goodness , all possible praise and thanksgiving , for that thou hast vouchsafed to feed me with the holy mystery , and spiritual food of the precious Body and Blood of Jesus Christ thy Son and my Saviour ; assuring me thereby of thy grace and favour towards me ; and that I am a member incorporate in thy mystical body , the blessed company of faithful people ; and also heir through hope of thy everlasting Kingdom , by the merits of his most precious death and passion : and grant me , O Lord , for the time to come the assistance of thy grace and heavenly benediction , that I may continue in all such good works as thou hast prepared for me to walk in ; to the glory of thy Name , and my everlasting comfort , through Jesus Christ our Lord : to whom with thee and the Holy Ghost be all honour and glory world without end . Amen . A Psalm . 1. PRaise the Lord , O my Soul , and all that is within me praise his holy name , which saveth thy self from destruction , and feedeth thee with the Bread of Heaven . 2. I will always give thanks unto the Lord , his praises shall ever be in my mouth . 3. Thy merciful kindness is evermore towards us : and thy truth , O Lord , is everlasting . 4. Great is the Lord , and marvellous to be praised , there is no end of his greatness . 5. He loveth Righteousness and Judgment ; the earth is full of the goodness of the Lord. 6. Be glad , O ye Righteous , and rejoice in the Lord , and be joyful all ye that are true of heart . 7. I will give thanks unto thee with my whole heart ; I will speak of thy marvellous works . 8. O praise the Lord with me , and let us magnifie his holy name . 9. Let my heart be filled with gladness , and my mouth with praise , that I may sing of thy glory , and with the rest of thy Saints give honour to thy Majesty in the eternal fruition of thy presence through Christ . 10. My mouth shall speak of the praise of the Lord ; and let all flesh give thanks unto his holy name for ever and ever . Amen . Vers . Praise the Lord. Resp . The Lord's name be praised . O Almighty and eternal God ; what worthy praise can I give unto thee , by whose goodness I was created , by whose mercy I was redeemed , by whose power I am preserved , and by whose grace I hope to be glorified ; and for all other thy blessings and benefits which I enjoy both in soul and body ; and especially , for feeding me this day with the precious body and blood of Jesus Christ . I will therefore offer unto thee the sacrifice of praise and thanksgiving , and always praise thy holy Name , beseeching thee to pour upon my heart the sweet streams of thy mercy ; conform my life , confirm my faith , and guide me by thy grace , that thy servant may with strong assurance of thine infallible truth and promised mercy , vanquish and subdue whatsoever rebelleth against thy blessed will ; keep holy my soul and body , and let them not be defiled through delectation of sin ; but that my full delight and joy may be in thee , and walk before thee in sincerity of heart and godly conversation , that I may here on earth glorifie thy name , and after this life with all thy faithful flock possess that everlasting inheritance : which thy Son Christ Jesus hath purchased , to whom with thee and the Holy Ghost , be all honour and glory world without end . Amen . John 5. 14. Behold thou art made whole , sin no more lest a worse thing come unto thee . 1 John 1. 17. If we walk in the light , as he is in the light , we have fellowship one with another , and the blood of Jesus Christ his Son cleanseth us from all sin . Eph. 5. 1 , 2. Be ye therefore followers of God , as dear Children , and walk in love , as Christ also hath loved us , and given himself for us , an offering and a sacrifice to God for a sweet smelling savour . Eph. 5. Ye were sometimes darkness , but now are ye light in the Lord. See then ye walk circumspectly , redeeming time , because the daies are evill . Jude 25. To the only wise God our Saviour , be Glory and Majesty , Dominion and Power , both now and ever . Amen . Prayers for the Sick. REmember not Lord our offences , nor the offences of our Forefathers , neither take thou vengeance of our sins , but spare us good Lord , spare thy people , whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . Spare us good Lord. O Lord I beseech thee favourably to hear the prayers of thy servant , that I which am rightly punished for my offences , may by thy goodness be mercifully delivered for the glory of thy Name : through Jesus Christ , who liveth and reigneth world without end . Amen . ALmighty and everlasting God , in whose hand consists the life of all mankind , which correctest those whom thou receivest ; mercifully I beseech thee to hear my complaint , and despise not the prayer that I make now in the time of my trouble , in the vexation of my spirit , and the anguish of my soul . I remember thee , and cry unto thee for mercy ; O thou that hast created , and made me of nothing , and redeemed me from the bondage of sin , death , and everlasting destruction , by the most precious blood of Jesus Christ , shed upon the Cross for the ransom of all my sins . Have mercy upon me , O Lord , have mercy upon me , bow down thine ear unto my cry , and cast me not away in thine anger , though for my wickedness I have deserved thy wrath and heavy displeasure against me : And now for my transgressions , in thy indignation thou hast stricken me with grievous sickness , and I begin to fall as leaves beaten with a vehement wind , yet are thy punishments less than my deservings . But of thy mercy and goodness , O Lord , correct me not to death , but to amendment of life ; for thine own sake , for thy holy Names sake , for Christ Jesus sake be merciful unto my sin , for it is very great , and there is no rest in my bones , by reason of my transgression : Spare thy Servant , O God , which confesseth his sins ; pour thy sanctifying Grace into my heart , and work thereby true and immediate repentance , and restore me again to thy favour , according to thy gracious promise in Jesus Christ : Let thy merciful providence so govern all this sickness , that I never fall into utter dakness , ignorance of thee , or inconsideration of my self ; let the faintness of my spirit , and the condemnation of my self , be overcome with thy irresistable light , thou God of all consolation ; grant that I may be mindful , of the great account that I have to make at the day of Judgment , and that I may bear in mind the image of that which is to be faithful , the end of misery , and the beginning of all happiness ; but to the secure and careless , the beginning of eternal pain ; Strengthen my faith , accept my repentant tears , speak peace to my soul and conscience , and say , thou art my salvation , My grace is sufficient for thee ; then shall my heart rejoyce , and my soul shall be right glad , desiring to be dissolved , and be at peace , that after this my bodily death , I may enjoy the eternal fruition of thy heavenly presence : Let me not , O Father , in this my trial , be stricken with fear of condemnation , or distrust thy promises , but in sure confidence of heart , apply to my self the remission of my sins , that at the last gasp , by faith in Jesus Christ , I may have a taste of eternal salvation : let not death ( if thou please to send it ) be terrible or bitter unto me ; but when it cometh , I may with joy receive the same , and having escaped the hardness of temptation , and the peril of Satan , I may triumph like a Conqueror , and behold the power and presence of thy holy spirit : let my last words be those which thy Son did utter upon the Cross saying ; Father , into thy hands I commend my spirit : and when my speech is taken from me , hear the groanings of my heart , and the desire of my soul , that thy servant may depart in peace ; through Jesus Christ our Lord ; to whom be all Praise , Power , Might , Majesty , and Dominion , now and for ever . Amen . The Sick saith Job 14. 1. MAn that is born of a Woman , hath but a short time to live , and is full of misery ; he cometh up and is cut down like a flower ; He fleeth as it were a shadow , and never continueth in one state . In midst of life we are dying : of whom shall we seek for succour and comfort but of thee O Lord God our Maker ? A Psalm . 1. IN thee O Lord have I trusted , let me never be confounded ; but rid me and deliver me in thy righteousness , incline thine ear to me and save me . 2. O Lord rebuke me not in thine indignation , neither chasten me in thy heavy displeasure . 3. Have mercy upon me O Lord , for I am weak : O Lord ●eal me , for my bones are vexed . 4. Turn thee , O Lord , and deliver my soul ; O save me for thy mercies sake , for in death no man remembreth thee , and who shall give thee thanks in the pit ? 5. Consider and hear me , O Lord my God , lighten mine eyes that I sleep not in death , shew me thy marvellous loving kindness , thou art the Saviour of them that put their trust in thee . 6. Thou hast been my succour , leave me not , neither forsake me , O God of my salvation ! look upon my affliction and pain , and forgive all my sins . 7. O remember not my old sins , but have mercy upon me , and that soon , for I am come to great misery . 8. Preserve thou my soul therefore , O my God , and save thy servant that putteth his trust in thee . 9. O comfort the soul of thy servant , for unto thee , O Lord , do I lift up my soul . 10. O turn thee unto me , and have mercy upon me : give thy strength unto thy servant , and help the son of thy handmaid . 11. Shew some good token upon me for good , that they which hate me , may see it , and be ashamed , because thou Lord hast holpen me , and comforted me . 12. O satisfie me with thy mercy , and that soon : so shall I rejoyce and be glad all the days of my life .. 13. I am troubled , I am bowed down greatly , I go mourning all the day long : I am poured out like water , and all my bones are out of joynt ; my heart is like wax , it melteth in the midst of my bowels . 14. Help me , O God of my salvation , for the glory of thy Name , O deliver me , and be merciful unto my sin , for thy Names sake . 15. The righteous cry , and the Lord heareth them , and delivereth them out of all their troubles . 16. The Lord is nigh unto them that are of a contrite heart , and will save such as be of an humble spirit . 17. O tarry the Lord's leisure : be strong , and he shall comfort thy heart , and put thou thy trust in the Lord. 18. O put thy trust in God , for I will give him trauks , which is the help of my countenance , and my God : Glory be to the Father , &c. O Lord my God and Heavenly Father , who art the health of all men living , and the everlasting life of them which die in faith ; open I beseech thee the eyes of thy mercy upon me thy sick servant , who in heart is truly sorrowful for all my sins ; and of thy fatherly goodness , according to the multitude of thy mercies , put away all my transgressions out of thy remembrance : renew in me what hath been decayed by the fraud or malice of the Devil , or by mine own frailty ; preserve me in the unity of the Church , consider my contrition , accept my tears , and asswage my pain , and if it be thy blessed will , restore me to my former health ; or if otherwise thou hast appointed , give me grace so to take this visitation , that after this painful life ended , I may dwell with thee in life everlasting . Amen . Lord Jesus preserve me , Lord Jesus comfort me , Lord Jesus pray for me ; for only into thy hands , who hast redeemed me , O Lord thou God of Truth , I commend my soul both now and for ever . Amen . The Sick saith . Lord have mercy upon me , Christ have mercy upon me . Our Father which art in Heaven , &c. I heard a voice from Heaven , saying unto one , Write , from henceforth , Blessed are the Dead which dye in the Lord. A Psalm . 1. O Lord rebuke me not in thy indignation , neither chasten me in thy heavy displeasure . 2. Have mercy upon me , O Lord , for I am weak : O Lord heal me , for my bones are vexed . 3. My soul is also sore troubled : but Lord , how long wilt thou punish me ! 4. Turn thee , O Lord , and deliver my soul : O save me for thy mercies sake . 5. For in death no man remembreth thee : and who shall give thee thanks in the pit ? 6. I am weary of my groaning , every night wash I my bed , and water my Couch with my tears . 7. My beauty is gone for very trouble , and worn away because of all my enemies . 8. Through thee have I been holden up ever since I was born : thou art he that took me out of my mothers womb , my praise shall be always of thee . 9. Cast me not away in the time of Age : forsake me not when my strength faileth me . 10. O hide not thy face from me , nor cast away thy servant in displeasure . 11. Thou hast been my succour , leave me not O God of my salvation . 12. I am poor and needy , make hast unto me , O God , thou art my help and my deliverer , O Lord make no long tarrying , O Lord deliver me from the power of the enemy . Lord help thy poor servant that putteth his trust in thee . Send me help from thy holy place , and evermore mightily defend me : be unto me a strong Tower , O Lord , and evermore cover me with thy wings . O Lord , hear my Prayer , And let my cry come unto thee . The Sick saith . I know that my Redeemer liveth , and that I shall rise out of the Earth in the last day , and shall be covered again with ▪ my skin , and shall see God in my flesh ; yea , and I my self shall behold him , not with other , but with the same eyes . O Almighty and immortal God , the Saviour and defender of all that put their trust in thee ; the only refuge and hope of the distressed in time of need , mercifully behold the sorrows of my heart , and the groanings of my spirit : thou hast , O Lord , of thy power made me of nought , and in thy good time I shall return to nought again . I brought nothing into the world , neither shall I carry any thing away when I depart : thou art my portion , my salvation , my Mediator , and my Saviour . O blessed Jesus , by thee came grace and life to the chosen , O receive me to thy mercy ; thou sufferedst most cruel death for my sake , and art risen the first fruits of them that sleep , thou art crowned with power and glory , destroyed'st death , and givest eternal life to all believers : thou , O Saviour Christ , shalt raise me up in the last day , and give me possession of thy everlasting Kingdom , which thou hast purchased in thy blood and righteousness , according to the will of our merciful Father , whom thou hast pacified and pleased , for my redemption and salvation ; for the performance of the oath which in his eternal and unsearchable purpose he promised our Fore-Fathers , whereof in thy merciful favour thou hast called me to be partaker , whereby I am taught and comforted by thy holy Spirit , to despise this world , and this corrupt tabernacle of sinful flesh , which of it self hath deserved nothing but death and damnation , and wholly to rely upon thee . Therefore , O Lord , stand by me , and defend me against the assaults of Satan , that after triumphant victory , through grace and power in thy Spirit , I may joyfully give over this fleshly being , and come into thy presence , O Lord , to rest in blissful peace , until the delivery of thy Saints , with whom I am in assured hope , by the witness of thy Spirit , to have my portion of the inheritance of perpetual salvation , and life everlasting , through Jesus Christ . Amen . O my soul be joyful in the Lord , and despise not his correction , neither faint thou at his rebukes . For whom the Lord loveth , him he correcteth : yea , he scourgeth every child whom he receiveth . Thy sins were innumerable , neither couldest thou claim ought of duty , but death and damnation . Thy merciful Lord hath accepted thy tears , and repentant groanings , and turned away his face from thy offences , he freely hath forgiven thee thy sins . And because thou hast repented , and trusted in his mercy , he hath put them all out of his remembrance , neither will he think on them any more . He will receive thee into his house , and crown thee with glory and kindness . Thou shalt stand before his presence in the Sanctuary everlasting . With Angels and Arch angels , with the Patriarchs and Prophets , with the faithful Witnesses , and with all the rest of the chosen Children of grace , to honour him , to serve him , to magnifie him , and praise him , with continual thanks in eternal joy and felicity , for ever and ever . Amen . A Psalm . 1. O God my God look upon me , why hast thou for●aken me , and art so ●ar from my health , and from the words of my complaint ? 2. How long wilt thou forget me O Lord , for ever ; how long wilt thou hide thy face from me ? 3. O God I cry in the day time , but thou hearest not ; and in the night season also I take no rest . 4. And thou continuest holy , O thou Worship of Israel . 5. Call to remembrance , O Lord , th● tender mercy , and thy loving kindne●● which have been ever of old . 6. Shew thy servant the light of th● countenance : and save me for thy merc●● sake . 7. Thou hast been my succor , leave m● not , neither forsake me , O God of my salvation . 8. My time is in thy hand : deliver me from the hand of mine enemies . 9. O keep my soul and deliver me : le● me not be confounded , for I have put my trust in thee . 10. O my soul , thou hast said unto the Lord , thou art my God , my goods are nothing unto thee . 11. The Lord himself is the portion of mine inheritance , I have set God always before me , for he is on the right hand , therefore I shall not fall . 12. Wherefore my heart is glad , and my glory rejoiced : my flesh also shall rest in hope . 13. For why , thou wilt not leave my soul in hell , neither shalt thou suffer me to see corruption . 14. Thou shalt shew me the path of life ; in thy presence is the fulness of joy , and at thy right hand there are pleasures for ever more . Glory be to the Father , &c. As it was in the beginning , &c. O spare me a little , and suffer me to recover my strength , O Lord , before I go from hence , and be no more seen . Now O my soul , look upon Christ Jesus the Righteous , thy Advocate and Redeemer , who is ready to receive thee ; therefore be glad in him , and give thanks , rejoycing in the visitation of the Lord , by which he hath prepared thee for the heavenly Jerusalem , and everlasting bliss ! 〈◊〉 acknowledge , O Lord I have deserved to die , and the desire I have to live , is for the amendment of my life , and in some better measure to set forth thy glory ; therefore good Father , if it be thy pleasure , restore me to health again ; and grant me long life . But if thou hast in thy eternal decree appointed this sickness to be a preparation to my immediate dissolution , and by it to call me out of this transitory life ; I resign , commit , and willingly commend my spirit into thy hands and holy pleasure ; beseeching thee to bless me from the second death , the everlasting destruction both of body and soul . Let my soul throughly consider of the account I have to make to thee my God , and how few minutes soever it hath to remain in my body , let the power of thy Spirit recompence the shortness of time , and perfect my account before I pass away . Be pleased O Lord in the reconciliation of thy Son for my sins . Let the infiniteness of my offences rely upon the infiniteness of thy mercy by his sufferings : breath inward comfort to my heart , and confidence in thy gratious promises ; that though my body be going the way of all flesh , yet my soul may go the way of all Saints . Lord hear me and help me , stand by me and save me , and if it be thy determination to lay my body in the grave , to receive my soul into thy Kingdom , to rest in joy and peace for evermore , through Jesus Christ . Amen . The Sick saith , O My soul , thou which art endued with the image of God , redeemed with the blood of Jesus Christ , enlightened by the Holy Ghost , adorned with vertue , and accounted with Angels : Love thou him who loveth thee , trust in him who careth for thee , seek thou him who seeketh thee . My soul , O Lord , heartily desireth to attain to that supernatural City , whereof such things are spoken : My heart longeth , my soul thirsteth till I enter into my Masters Joy. To which everlasting joy , O Lord , receive my soul , where all thy Saints rejoyce in eternal joy and thanksgiving , singing praises and Allelujas to thee the Lord our God. Eye hath not seen , nor ear hath heard , neither entered into the heart of man , the things that God hath prepared for those that love him . Glory be to the Father , &c. Directions for the SICK . MAN for the violation of that great Command which God his Creator gave him in the beginning , hath exposed him and his posterity to a certain and sure doom , in these words : Thou shalt dye the death ; For the wages of sin is death ; the gift of God is eternal life , through Jesus Christ our Lord , Rom. 6. Variable , and therefore miserable is the condition of man : this hour , this minute in health , in the next by a sudden change and alteration at the point of death : In the morning flourishing like a Palm , like a green Bay-Tree , in the evening cut down , dryed up and withered ; for we consume away in thy displeasure , and are afraid at thy wrathful indignation , Psalm 90. All flesh is grass , and the glory thereof as the flower of the field , Psal . 40. The glory of man is as the flower of the field , which withereth and falleth away , 2 Pet. 2. 4. He considereth we are but flesh , and as the wind that passeth away , Psal . 78. Our life is but of a short continuance , and full of trouble ; man cometh up like a flower , vanisheth like a shadow , falls sick and dyeth , sleepeth , and riseth not until the heavens be no more , Job 14. As soon as thou scatterest us , we are even as asleep , and sade away suddenly , and in thy anger all our days are gone , and ended as a tale that is told : And what man living shall not see Death ? Dust thou art , and to dust thou shalt return , Gen. 3. 19. Thy body shall return to earth , the center of the body ; and thy soul to Heaven , to God which gave it , to everlasting glory , who at the last day , the day of the Resurrection , will re-collect , re-unite thy Body , though turned to Atoms , to thy soul , at the voice of the Angels Trumpet , Arise ye dead and come to Judgment ; the Righteous to receive everlasting happiness , and the wicked eternal torment . Wonderful and great hath the love of God been unto mankind , in our Creation , Redemption , Preservation , and giving us assured hopes of eternal salvation , through Jesus Christ our Lord ; for being fallen from blessedness , by the sins of our first parents , into the snares of Satan , and thereby become his bondslaves and servants , overcome by sin , Job 8. and being servants of sin , we are freed from Righteousness , Rom. 6. God so loved us , that he sent his only Son to be reconciliation for our sin , Joh. 4. 10. Rich is his mercy whereby he loved us , Eph. 1. Christ suffered for our sin , to bring us unto God , being put to death in the flesh , but quickned in the spirit , 1 Pet. 3. He sent redemption to his People , Holy and Reverend is his Name , Psa . 111. He gave himself for us , that he might redeem us from all iniquity , Tit. 2. Therefore blessed be the Lord God of Israel , for he raised up a mighty Salvation for us in the House of his servant David , Luke 1. 68. Our Life here on Earth is a warfare , full of trouble , misery , and vexation of spirit , a daily tempest , and continual strugling between the mind and the flesh ; the Law of God , and the Law of sin ; and so numerous are the calamities and troubles of our days , that were it not for the hope of Heaven , it would be little better than Hell it self , crosses and afflictions , troubles and molestations unavoidably rush in upon us , as fast as Jobs Messengers , hourly and daily ; for men , as they are all the Sons of their Mothers , are subject to all misery , born to live few dayes , in many dangers : whose glory may well be compared to the shadow in the Sun , which in the morning of our greatness , is in a goodly luster ; at noon at the full , beside us ; at night in the wain , quite behind us . There is nothing in this Vale of misery permanent or certain ; prosperity and adversity not long asunder : Health and sickness often at variance ; no joy , no happiness , no felicity , no tranquillity for continuance can be expected here in this World. The only ease and consolation to our distresses , the blessedness of content and rest to our wearisome Souls , is to be looked for in the World to come : What honour , glory , pleasure of earthly delight soever , but is subject to instability , possible and uncertain ? which made the wise-man upon his experience cry out , Vanity of Vanity , all is Vanity . And the singular motive to a man in any affliction for the sufferance of sorrow , need , sickness , or any adversity whatsoever , is , that by the sweet united blessings , patience and content , at the last by paying an inexcusable debt to Death , which , who so liveth , of what state or condition soever , cannot but think he must die , will bring us to that eternal rest , to the blessed enjoyment of everlasting felicity , to dwell in glory for evermore : For blessed are the dead which die in the Lord , from henceforth , yea , saith the Spirit , that they may rest from their labours , and their works do follow them , Rev. 14. 13. Death is a sleep , a departed breath from dead earth , inlivened at first by breath cast upon it ; to die is to be no more unhappy , it is true to those over-swayed by nature , death is accounted a misery , but to men refined by the light of Judgment , it is esteemed the only remedy against misery , as it is the wages of sin , it is due to us ; and as it is the end of all grief and sickness , it belongs unto us . It delivers us from all cares and troubles , and bringeth us to all joys unspeakable ; by it we shall receive fulness of grace , perfect and accomplished regeneration and perfect glory , which while we are on earth , we have but in part : here we see darkly , as in a glass , then shall we see face to face : the heavens you behold , shall be superinvested with new endowments , made everlasting habitations for the Saints prepared ; by death we pass to immortality , nor can we attain eternal life , but by leaving this life ; yet corporal death is no period of life , but a passage to eternity ; though our body sleep a while in dust , it shall rise again after thy likeness : As for me , saith the Prophet David , I will bebold thy face in righteousness , and shall be satisfied when I awake . Holy Job saith , Though all my flesh be consumed to bones , yet thy Spirit blowing upon dead bones , can revive them , and couple them again with sinews , and cloath them with flesh . The dead men shall live together , with my dead body shall they arise , awake and sing ye that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead , Isa . 26. 19. For I know that my Redeemer liveth , and though after my skin worms destroy this body , yet in my flesh shall I see God ; if the earthly house of this tabernacle be dissolved , we have a building of God , an House not made with hands eternal in Heaven , 1 Cor. 5. Christ is risen from the dead , and made the first of them that slept , 1 Cor. 15. Though in Adam we all die , yet in Christ shall all be made alive . That body that was sown a natural body , shall rise a spiritual body , 1 Cor. 15 Therefore let us be comforted , and not fear the pains of death , the approach of which suddenly makes a man to know himself ; he tells the proud and insolent they are but dust , and in an instant makes them to repent and hate their fore-past happiness ; he takes an account of the rich , and proves him a begga● , having interest in nothing but in the earth that fills his mouth ; shews the beautiful their desormity , and they hate it ; he draws together the far stretch'd greatness , all the Pride , Cruelty , Vain-glory , and ambition of man , and covers it all over with dust in the narrow limits of a grave ; And though for some years the body lies mouldred in the grave , it shall at the last be raised in honour and glory ; purified , perfected , and immortalized from a dungeon of misery , to a place of all felicity , to our own Country , into Paradise , where we shall meet with Abraham , Isaac , and Jacob , the Patriarchs and Prophets , Saints and Angels , our Friends and Kindred gone before us , which we shall see and behold in Mount Sion , the City of the everliving God , in the company of innumerable Angels , praising and magnifying the Lord of Heaven , in white Robes , and Palms in their hands , following the Lamb wheresoever he goeth . I will wait till my changing cometh , then shalt thou call me , and then shall I answer thee , O Lord , I come and appear before thee , Job 14. 14. As the hart panteth for the water brooks , so longeth my soul for thee , O Lord , ●s . 42. 1. And for as much as all mortal men are subject to many sudden perils , diseases and sicknesses , and ever uncertain what time we shall depart out of this life ; there should no day pass without consideration for our last end ; which meditation is very requisite , both for them that are in perfect health , & those that feel the hand of God by sickness : that death will come is certain , but when , how , or where , is very uncertain . It is appointed for all men once to die , Heb. 9. 27. but the day when , God hath not revealed , because we should be ready every day ; it comes as soon to the young man , that glorieth in his strength , as to some in a good old age ; to the rich fool in a night , as to the poor in the anguish of his soul ; to some violently , to others untimely by accident ; to some by sudden and unexpected death without warning ; to all , some one way or other . And being Almighty God hath pleased to lay this sickness upon you and therein time to repent , assure your self it is his visitation sent to you to try your faith & patience , or else to correct and amend what is amiss in you , or whatsoever hath offended your heavenly Father ; for every child whom the Lord loveth he correcteth , to prepare for a better world ; affliction seals us up to adoption ; by it he exercises his Children , and the graces he bestows upon them : it is special means to further our contrition and repentance : In affliction , saith the Lord , they will hear me . Davids troubles made him pray ; Hezekiah's sickness made him weep ; and misery drew the Prodigal child home : We have the Prophets examples and patterns of bearing afflictions patiently ; which though the punishment and shame is of sin , God turns to be the subject of his honour and glory , in saving a sinner that calls upon him in faith and true repentance , to Heaven . His chastisements are signs of his Fatherly love ; which though for the present , seem grievous unto us , afterward it bringeth quiet fruit of righteousness , to those whom the Lord giveth grace to make a sanctified use of it , for which he hath inflicted this sickness on you . And know you certainly , though your sins are many and grievous which you have committed , by the temptation of the Devil ; yet upon your true repentance , God hath promised to forgive ; the benefits of which , are the escaping eternal death , God's everlasting punishments , and the attaining eternal salvation : where sin abounds , there grace much more abounds . God calls all those that are heavy laden , to refresh and ease them of all their trouble , the Lord forsaketh no man , till man forsaketh him : Look not so much upon the greatness of thy sins , as to the riches of his mercy , and let thy soul be comforted in the All-sufficient atonement of the blood of Jesus Christ . Let the ( wicked saith the Lord ) forsake his way , & the unrighteous man his thoughts , and let him return unto me , and I will have mercy upon him , and I will pardon him abundantly : Let not your conscience be terrified at the remembrance of your transgressions , for there is no sin bars a man from salvation , but incredulity and impenitency . Therefore lift up your hearts unto the Lord , call unto him for mercy , repent earnestly of your sins , and have a lively considence in Christ's merits , and doubt not but upon your humble contrition and sorrow for sin , with sighs and tears ( the blood of a wounded soul ) God will receive your soul into everlasting happiness , to live in eternal glory , which he of his infinite mercy grant , through Jesus Christ our Lord. Amen . The sick saith , O God the Father of Heaven , have mercy upon me , miserable sinner . O God the Son , Redeemer of the world , have mercy upon me miserable sinner . O God the Holy Ghost , proceeding from the Father and the Son , have mercy upon me , miserable sinner , &c. By thine Agony and bloody sweat , By thy Cross and Passion , By thy precious Death and Burial , By thy glorious Resurrection and Ascension , and by the coming of the Holy Ghost , Good Lord deliver us . In all time of our tribulation , In all time of our wealth , in the hour of death , and in the day of Judgment , Good Lord deliver us . I Humbly beseech thee , O Father , mercifully to look upon mine infirmities , and for the glory of thy Names sake turn from me all those evils that I most righteously have deserved ; & grant that in all my troubles I may put my whole trust and considence in thy mercy , & evermore serve thee ( if I live ) in holiness and pureness of living , to thy honor & glory , through Jesus Christ our only Mediator and Advocate . Amen . The friends of the sick party shall exhort him to examine himself of his estate , both towards God , and towards man ; that so by the condemning of himself , he may find mercy at the hands of God , for Christ Jesus sake . 1. Of the confession of his faith . 2. Of his sins and offences , both against God Almighty , either publick or private ; or his Neighbor in word or deed . 3. Of his considence and faith in Jesus Christ , for the death and passion he suffered for all sinners . 4 Advise the party to send for the Minister , that he may pray with him ; for the Lord hath promised to hear the prayers of the Faithful for us , and to forgive us our trespasses ; And that he may give him the holy Communion of the Body and Blood of Jesus Christ , the living Bread that came down from Heaven ; If any man eat of this Bread , he shall live for ever : the Bread that I give , is my flesh , which I will give for the life of the World ; for whosoever eateth my Flesh , and drinketh my Blood , hath eternal life , and I will raise him at the last day , Joh. 6. 51. 5. Advise him to call to mind what injury or wrong he hath done to any man in word or deed , that he may like good Zacheus , make satisfaction where he hath injuriously & fraudulently taken and detained from any man , by oppression or deceit , his goods or money ; for without restitution there can be no Repentance ; and if no Repentance , no expectation of salvation . 6. Advise him also to set his house in order , for death will not be long in coming , and that the covenant of the grace is not revealed to any : And to make a judicious distribution of his estate , not forgetting the poor . The sick saith , 1. I believe in God the Father Almighty , &c. 2. I am fully perswaded , and undoubtedly in my conscience believe , and do confess and acknowledge before God and you here present , that every Point and Article of this my belief is true , and necessary to Salvation . 3. I acknowledge that I have been a grievous sinner , offending my God many ways , both in thought , word , and deed , and am guilty of the breach of all his Commandments ; deserving for the same his heavy wrath and indignation against me ; I am sorrowful and mourn in my soul for them , trusting that the Lord for Jesus Christ his sake , who sitteth at the right hand of God , making intercession for my sin , will have mercy upon me , and grant me forgiveness for the same , and after this life ended , receive me to his eternal habitation . 4. I confidently believe that Jesus Christ is the only Mediator and Saviour of all mankind , and that I shall be saved by the only merits of his precious Death and Passion , which he suffered on the Cross for my Salvation ; denying all meritorious works of my own , and that there is no name under Heaven whereby I may be saved , but in the name of Jesus Christ . 5. I do from my heart freely forgive all the World , all those that have any way wronged , injured , or offended me by word or deed , as I desire to be forgiven of God. And I desire likewise , all men whom I have often offended , by committing any unjust , unconscionable , or uncharitable act or deed , to forgive me being sorry for what I did , to their prejudice or hurt . O Lord , I beseech thee , hear my Prayer , and spare me which do confess my sins , that I , whose conscience by sin is accused , by thy merciful pardon may be absolved , through Jesus Christ . Amen . O Lord my Redeemer , have mercy upon me , and receive my Spirit . A Prayer to be said by those that visit the Sick. O most mighty and eternal God , which hast compassion on all men , and hatest nothing that thou hast made , mercifully we beseech thee to have compassion on this thy servant , who by thy visitation hath been sorely afflicted , and by the same even brought to the termination of his days , and end of his life : be pleased good Lord to have mercy upon him , acept of him as the work of thine own hand , a Lamb of thy fold , thy servant , redeemed by Jesus Christ ; who is willing by thy appointment , to leave this miserable World , in full assurance of thy mercy in Jesus Christ , for the remission of his sins : guide him good Lord , in this his last journey , that he , being quit of all the troubles of this transitory World , may safely by thy power be conducted to the Haven of eternal happiness , into the arms of thy unspeakable mercy , to everlasting peace , to perpetual joy , and there to reign with all the company of Saints and Angels in eternal Bliss for evermore . Good Lord we beseech thee , by the abundance of thy goodness , by the multitude of thy Mercies , by the merits of thy Death and Passion , by the glorious Resurrection and Ascension of Jesus Christ , have mercy upon him : deliver him from the burthen of his sins , the fear of Death and the power of Hell ; and give him a quiet and joyful departure , and receive him in thy favour to the fulness of Joy in thine everlasting Kingdom , to reign with thee world without end . Amen . Thanksgiving after Recovery O Lord my God and heavenly Father , seeing it hath pleased thee of thy infinite mercies to with-hold my life from the pit of corruption , and in good measure restored me again to my former health , crowning me with mercy and loving kindness , my soul and all that is within me shall praise thy holy Name : I will praise thee , O Lord , with my whole heart , and sing praise unto thy Name , O thou most High , for the health of my body ; I bless thee for it with my soul : And good Lord , give me also the health of my soul , then shall I magnifie and praise thee for thy goodness , with soul and body . This gentle correction hath brought me nigher unto thee , and upon thy forbearance I have promised amendment of life ; and that I may so do , assist me with thy grace , give me constancy and perseverance in good works , and keep me from relapsing into those sins which induced thy former judgments : and though the custom of sin take away the sense of sin , and my infirmities being many ; yet , good Lord , forsake not my soul in any temptation , neither suffer me to fall into such notorious sins again , which I have truly repented me of ; but so guide me by thy grace in the small remainder of my days that I have to live in this World , that my life may be ordered by thy governance , and always do that which is righteous in thy sight , through Jesus Christ our Lord. Amen . Psal . 116. I Am well pleased , that the Lord hath heard the voice of my Prayer . 2. That he hath inclined his ear unto me : Therefore will I call upon him as long as I live . 3. The snares of Death compassed me round about : And the pains of Hell gat hold upon me . 4. I shall find trouble and heaviness , and I shall call upon the Name of the Lord : O Lord , I beseech thee deliver my soul . 5. Gracious is the Lord and righteous : yea , our God is merciful . 6. The Lord preserve the simple : I was in misery , and he helped me . 7. Turn again then unto thy rest , O my soul , for the Lord hath rewarded thee . 8. And why thou hast delivered my soul from death , mine eyes from tears , and my feet from falling . 9. I will walk before the Lord in the Land of the living . 10. I believed , and therefore will I speak , but I was sore troubled : I said in my hast , All men are lyers . 11. What reward shall I give unto the Lord for all the benefits that he hath done unto me ? 12. I will receive the cup of salvation , and call upon the Name of the Lord. 13. I will pay my vows now in the presence of all his people : right dear in the sight of the Lord is the death of his saints . 14. Behold ( O Lord ) how that I am thy servant , I am thy servant and the Son of thy handmaid , thou hast broken my bonds in sunder . 15. I will offer unto thee the sacrifice of thanksgiving : and will call upon the Name of the Lord. 16. I will pay my vows unto the Lord , in the sight of all his people : in the Courts of the Lords house , even in the midst of thee , O Jerusalem . Praise the Lord. A Morning Prayer for a private Family . O God the Father , Creator , and Maker of all things in Heaven and Earth ; O Christ , the Redeemer of all Mankind ; and thou ( O blessed Spirit ) the Sanctisier of all the Elect , have mercy upon us ; spare us most miserable sinners , whom thou hast redeemed , and be not angry with us for ever ; but hearken unto our Prayers , receive our petitions , and grant our requests , for Jesus Christ his sake , our only Lord , and blessed Saviour . We thy poor and unworthy servants , in all humility of Soul and Body , & unfeigned acknowledgment of our bounden duty , prostrate our selves before the Throne of thy mercy seat , praising and magnifying thy Fatherly goodness , for the abundance of thy blessings , for the multitude of thy mercies continually heaped upon us ; beseeching thee for Christ his sake to be merciful to all our sins committed against thy divine Majesty ; upon the consideration of which , we confess we are not worthy to appear in thy sight , much less to ask a blessing at thy hands ; for by reason of our corrupt Nature in us derived from our first parents , our inclination hath been prone to commit all manner of sin and wickedness against thy goodness ; thy Laws and Precepts we have broken both in thought , word , and deed ; out of our hearts proceed evil and wicked imaginations , which defile the soul , and the whole man is altogether abominable ; the eyes that now look up to thee for mercy , have beheld vanity ; our tongues that now call upon thee , have blasphemed thee ; our hands now lifted up to heaven , have been lifted up against thee ; our feet have been willing to run to commit any mischief by the temptation of Satan ; our wills being continually averse to thy commandments ; the Law of sin is in our members , repugnant to the Law of our mind , making us altogether unworthy of the least of thy mercies ; and miserable that we are , the numberless number of our sins have been multiplyed as the number of our sinful days have increased ; these things , O Lord , we have done to our shame , and , if thy mercy prevent not , judgment , to our utter destruction of soul and body ; we must acknowledge thou who art our Creator , who hast made us , by the precious death of Jesus Christ redeemed us , and by thy holy Spirit sanctified us ; and many are the blessings and benefits which we enjoy both in soul and body ; therefore by the contrition of ou● hearts , by the testimony of our Consciences , we stand convicted , and at the horrid thought of our sins we are mightily astonished ; what shall we say , or wherein shall we open our mouths , who shall deliver us from the misery due to us for our transgressions ? nothing can be expected in this life but misery and confusion , and in the world to come , eternal condemnation . But yet , O Lord , in obedience of thy command , and in confident assurance of thy endless and unspeakable mercy , promised in Jesus Christ to all sinners , with sorrow in our hearts , with shame in our face , in humility of spirit , we appeal from thee , to thee ; from thee a just Judge , to thee a merciful Father ; from the Throne of thy justice , to the seat of thy mercy ; beseeching thee to have mercy upon us , O Lord , to have mercy upon us , and turn thy face away from all our sins , and blot out all our transgressions ; for the only meritorious death and passion of Jesus Christ thy innocent Lamb , who so abundantly shed his blood on the Cross to take away the sins of the world ; accept we intreat thee , that inestimable price of his suffering , for a full ransom for all our sins ; remit them unto us , and divert thy Judgments and punishments from us , and assure us of thy love and favour in Christ : and for the time to come , work in us by the graces of thy holy Spirit , true and unfeigned Repentance , and faith with strength against sin , and grace in some better measure to do thy will ; reform our affections , transform us out of sin , into the glorious liberty of thy own children , to live in newness of life , in holy conversation , and continual obedience to thy divine Majesty . And seeing O Lord it hath pleased thee of thy goodness to deliver us from the power of darkness , and all dangers of the night past , affording us quiet and comfortable rest , bringing us safe to the beginning of this day : our souls and all that is within us shall praise thy holy Name ; desiring continually to render unto thee all possible praise and thanksgiving for the incarnation of our Blessed Saviour , for our Redemption by passion , for our Creation , Election , Justification , and Sanctification in some good measure , and assured hope of Glorification in the World to come : we likewise bless thee for our lives , health , liberty , peace and prosperity , for our preservation , and deliverance from evil since we were born , for the freedom of thy Gospel , for the comfort we enjoy under His Majesties happy Reign ; for delivering our Church and Kingdom from Foreign Invasion ; for sparing and giving us so long a time of Repentance : for these thy blessings and benefits our Souls shall praise the Lord of Heaven , whose mercy endureth from generation to generation . Bless and defend us ( O Lord ) this day , direct and protect us in the same , bless our going out and coming in ; let thy Spirit guide us in all our Actions , deliver us from the temptation and malice of the Devil , and keep us both in Soul and Body from all his devices , and let thy grace preserve and guide us in all our wayes , that we may walk circumspectly , and strive to avoid all occasions of committing or running into such sins , which by nature we are apt to fall into : set a watch before the door of our lips , that we may not offend thy Majesty by ill words , or blasphemous Oaths ; keep us we beseech thee from violent passions , which provoke thy wrath and indignation against us ; and guide our feet in the way of peace , which leads us to Everlasting Salvation : Let the dew of thy blessing descend upon our labours , and prosper thou the work of our hands : O prosper thou our handy-work ; make us diligent and dutiful in our calling ; and that we may have a good Conscience in all our dealings , not any way to defraud any man , knowing one day we must give an account for all our words and deeds : And good Lord , we beseech thee so to bless our endeavours , that we may raise such a competency and convenient sufficiency , void of wretched care , for the supportation of our lives , in a modest and civil manner ; and especially give us hearts and minds contented with what thou shalt be pleased to lay upon us , strength and patience in all afflictions and temptations , troubles and adversities , which seal thy Children to Salvation : give us meekness , and humility in prosperity , and constancy in well doing ; and for the small remainder of our lives , that we have to live here on Earth , give us grace to consecrate it to thy service , and live in thy fear , not setting our hearts on transitory things , but carefully labour to redeem the time ; not deferring our repentance , but endeavour to make our calling and election sure , working our salvation in fear & trembling , before we go hence and be no more seen : And grant us , O Lord , that when the race and course of our natural life here on Earth is finished , we may at the last receive a crown of righteousness , which thou from the beginning hast laid up for them that fear thy Name . In these our Prayers we further intreat thee , O Lord , for a blessing upon thy Church universal , more especially we beseech thee to continue the peace and prosperity of these Churches wherein we live , and every member thereof ; more especially , ever mightily protect and defend , from all evil and danger ; and bless with the chiefest of thy blessings , thine Anointed , & our dread Soveraign Lord King Charles , the Queens Majesty , James Duke of York , and the rest of the Royal Progeny : Bless the Lords of his Majesties honourable Privy Council , the Reverend Clergy , and all Civil Magistrates : bless all our Friends and Kindred and acquaintance ; bless us all , good Lord , from the highest to the lowest ; help and comfort all our brethren , that in this transitory life be in trouble , sorrow , need , sickness , or any other adversity : Comfort the comfortless , help the distressed , and defend all that travel by Land or Water ; and work in all and every one of us , true fear of thy holy Name , and constant resolution to serve thee to our lives end . Good Lord hear , Lord hearken unto us we beseech thee , and accept of this our Morning sacrifice of praise and thanksgiving ; hear our prayers , and grant our petitions that we have asked , and all other blessings , which thou in thine infinite wisdom knowest most necessary for us , and thy whole Church , we ask and crave at thy merciful hands , in the Name , and through the Mediation of thy dear Son , our blessed Redeemer , our only Lord and blessed Saviour Jesus Christ , in that most excellent form of Prayer , which he in his holy Gospel hath taught us , saying , Our Father which art in Heaven , Hallowed be thy Name , thy Kingdom come , &c. The Grace of our Lord Jesus Christ , the love of God , and the Fellowship of the Holy Ghost be with us all for evermore . Amen . An Evening Prayer for a private Family . O Eternal God and Heavenly Father , which hast made of one blood all mankind , and breathed into us the breath of life , and assigned times and length of our life in this world , which thou continuest according to thy good pleasure ; and if thou withdrawest thy hand , we soon perish , and are returned to dust , whence we were taken : we will therefore shew forth thy power in the Evening , and magnifie thy goodness for saving us this day from dangers , and from our birth , in the whole course of our lives , hitherto preserving us ; for thou art a God of patience , pity , and much forgiveness ; shewing mercy unto thousands , and blotting out all our offences . O Lord , we pray thee set not before thine eyes the horrible confusion , uncleanness , and wickedness of our hearts , ( being replenished with loathsome darkness , of ignorance , errours , doubtings , and distrust ) yea , our vile hearts have been turned away from thee , and all the powers of our souls and bodies are filthily defiled and weakened with wickedness ; only we cry aloud unto thee , favourably to consider the troubles and sorrows of our hearts , to strengthen our infirmities , and to pardon our most horrible offences : for we are wounded and weak and cannot be holpen but only through thy exceeding great mercy , There is no health in our flesh , because of thy displeasure , neither is there any peace or rest in our souls , by reason of our sin ; yet hear thou us ( O Lord ) for thy Holy name-sake , for Jesus Christ his sake pardon and forgive us all our sins that we have committed against thee this day ; and grant us thy grace , that we may amend our lives , and unseignedly serve thee in the several duties of our Callings , to thy glory , and the comfort of our own Souls ; remit our punishments , restore us to thy wonted favour , and receive us into thy most gratious protection , and keep us this night and evermore , that the Devil may have no power over us , nor the sin of wickedness may be able to hurt us . Whether we sleep or wake , live or die , we are always thine , thou art our Creator and Redeemer ; guard us about with the Armies of thy Holy Angels in our habitations ; expel and remove far away from us wicked Spirits ( our mortal enemies ) and graciously protect us from our persecutors which lay snares to subdue us : Do thou ( O God ) assist us , that we may peaceably sleep and rest in thee : hide us in thy Tabernacle from the strife of all men , and we will fear no evil , for thou that keepest us , dost neither slumber nor sleep : thy rod and thy staff do always comfort and defend us : Let thy mercy ( O God ) prevent and follow us all the days of our lives , that we may dwell in thy House of defence in longness of daies , praising thee evermore , Father , Son , and Holy Ghost , one true , gratious , and everlasting God , ruling and reigning world without end . Our Father which art in Heaven , hallowed , &c. Lighten our darkness we beseech thee , O Lord , and by thy great mercy defend us from all perils and dangers of this night , for the love of thy only Son , our Lord and Saviour , JESUS CHRIST . Let thy mighty , hand and out-stretched Arm , O Lord , be still our defence ; thy mercy and loving kindness in Jesus Christ thy dear Son our Salvation ; thy true and holy word our instruction ; thy Grace and holy Spirit our comfort and consolation , to the end , and in the end , So be it . Amen . The Grace of our Lord Jesus Christ , &c. A TABLE OF THE PRAYERS Contained in this BOOK , VIZ. COmfortable Prayers for Sunday Morning . pag. 1. A Confession to God. 8. A devout Prayer to Jesus Christ . 10. A Prayer to the Holy Ghost . 12. A Prayer for Sunday Night . 17. A Prayer for Grace . 23. A Prayer not to distrust the Mercies of God. 25. An Evening Prayer . 28. Prayers for Monday Morning . 30. A Prayer for forgiveness of sin . 34. A Prayer to be restored to God's favour . 40. Prayers for Monday Night . 43. A Prayer against the power of Satan . 53. A Prayer for the desire of a godly life . 54. An Evening Prayer . 55. Prayers for Tuesday Morning . 57. A Prayer of true Repentance , and to be purged of sin . 62. A Prayer for the aid of God's Holy Spirit . 64. A Prayer to acknowledge God in his works . 66. Prayers for Tuesday Night . 70. A Prayer for the remission of Sins . 72. A Prayer setting out the power of God's Grace . 75. A Prayer for a competent Living . 78. An Evening Prayer . 82. Prayers for Wednesday Morning . 84. A Morning Prayer . 86. A Prayer for Patience . 89. A Prayer for Humility . 92. A Prayer for God's fear . 93. A Prayer for Wednesday Night . 99. A Prayer for Mortification . 101. A Prayer against desperation . 104. A Prayer for the power of God's Spirit to abide in us . 106. A Prayer to be mindful of Death . 110. A Prayer for an happy departure out of this Life . 112. An Evening Prayer . 115. Prayers for Thursday Morning . 117. A Prayer for Wisdom . 122. A Prayer for Charity . 127. A Prayer to God to bless our Endeavours . 130. A Prayer to live uprightly in our Calling . 131. Prayers for Thursday Night . 135. A Prayer against evil Imaginations . 146. An Evening Prayer . 147. Prayers for Friday Morning . 149. A Prayer of thanksgiving for the passion of Christ . 156. A Prayer for mercy for our offences . 159. Prayers for Friday Night . 163. A Prayer for redress of a sinful Life . 168. A Prayer for continual remembrance of our end . 170. A Prayer to Jesuss Christ for Heavenly Comfort . 173. An Evening Prayer . 177. Prayers for Saturday Morning . 178. A Prayer to obtain the Kingdom of Heaven . 186. A Prayer for Saturday Night . 188. A Prayer for a Blessed and Godly Life . 190. A Prayer for defence against our Enemies . 194. A Prayer for the opening the Eyes of our Understanding . 197. A Prayer for perseverance in Prayer . 200. An Evening Prayer . 201. Short directions for Receiving the Blessed Sacrament of Christs Blessed Body and Blood. 202. An humble Confession before the Receiving of the Sacrament . 208. A Prayer before the Receiving of the Sacrament . 211. A Psalm before the Sacrament . 214. A Thanksgiving after the Receiving the Sacrament . 218. A Psalm of thanksgiving . 219. A Prayer for the Sick. 223. Directions for the Sick. 240. A Morning Prayer for a private Family . 258. An Evening Prayer for a private Family . 266. FINIS . 
A45408	----	The daily practice of devotion, or, The hours of prayer fitted to the main uses of a Christian life also lamentations and prayers for the peaceful re-settlement of this church and state / by the late pious and reverend H.H., D.D. Hammond, Henry, 1605-1660. 1684 Approx. 159 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45408 Wing H532 ESTC R15616 12158779 ocm 12158779 55239 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45408) Transcribed from: (Early English Books Online ; image set 55239) Images scanned from microfilm: (Early English books, 1641-1700 ; 600:4) The daily practice of devotion, or, The hours of prayer fitted to the main uses of a Christian life also lamentations and prayers for the peaceful re-settlement of this church and state / by the late pious and reverend H.H., D.D. Hammond, Henry, 1605-1660. [10], 203, [1] p. Printed for R. Royston ..., London : 1684. Attributed to Henry Hammond. Cf. Halkett & Laing (2nd ed.). Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises. 2005-12 TCP Assigned for keying and markup 2005-12 Aptara Keyed and coded from ProQuest page images 2006-11 Ali Jakobson Sampled and proofread 2006-11 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE Daily Practice OF DEVOTION : OR , The Hours of Prayer FITTED To the main Uses of a CHRISTIAN LIFE . Also Lamentations and Prayers for the Peaceful re-settlement of this Church and State. By the late Pious and Reverend H. H. D. D. Cum clamore valido & lachrymis preces offerens exauditus est pro sua reverentia . LONDON , Printed for R. Royston , Bookseller to His most Sacred Majesty , MDCLXXXIV . The Introduction . ALL things tend naturally toward some certain End , and desire some Good , the attainment of which is the Perfection of their Nature , and the enjoyment of it their Supreme Happiness . The highest Perfection and Happiness of Mankind consists in their nearest approach unto God the supreme End and only Good. The only means of thus approaching and applying our selves to God is , a sincere Love of him ; the Natural effect and expression of which is , our keeping his Commandments , 1 John 3. 5. Now the whole Service of God , which is that we call Religion , being in the Holy Scriptures largely and plainly declared to the meanest understandings , may seem to be all comprehended under these three Heads : Faith , Works and Prayer . I. By Faith we nnderstand the hearty Belief of whatsoever is revealed by God. II. By Works , the diligent Observing of whatsoever is commanded by God. III. By Prayer , the humble Petitioning for all requisites to that end . Of the First we have a short Summary in the Apostles Creed . Of the Second , in the Two Tables of the Law. Of the Third we have an excellent Pattern in the Lords Prayer . Of which , though the last be the only Subject of our present Discourse , yet the First and the Second were to be mentioned , being the natural Introductions to it . The Apostles Creed . I Believe in God , the Father Almighty , Maker of Heaven and Earth . And in Jesus Christ , his only Son , our Lord , which was conceived by the Holy Ghost , born of the Virgin Mary , suffered under Pontius Pilate , was crucified , dead and buried ; he descended into Hell ; the third day he rose again from the dead , he ascended into Heaven , and sitteth on the right hand of God the Father Almighty ; From thence he shall come to judge the quick and the dead . I believe in the Holy Ghost , the Holy Catholick Church , the Communion of Saints , the Forgiveness of Sins , the Resurrection of the Body , and the Life everlasting . Amen . The two Tables of the Law. I. THou shalt have none other Gods but Me. II. Thou shalt not Worship any kind of Image . III. Thou shalt not take the Name of God in vain . IV. Remember that thou keep holy the Sabbath day . V. Honour thy Father and thy Mother . VI. Thou shalt do no Murder . VII . Thou shalt not commit Adultery . VIII . Thou shalt not Steal . IX . Thou shalt not bear False Witness . X. Thou shalt not Covet any thing that is thy neighbours . The Lords Prayer . OUR Father , which art in Heaven , Hallowed be thy Name : Thy Kingdom come : Thy Will be done , in Earth as it is in Heaven . Give us this day our daily bread ; And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into Temptation ; But deliver us from evil , For thine is the Kingdom , the Power and the Glory , for ever and ever . Amen . The Contents . OF the daily practice of Devotion . Pag. 1 Of set Forms of Prayer . 2 Of the Lords Prayer . 3 The Lords Prayer . 4 The Paraphrase . 5 Of the parts of Prayer . 7 Of the Difficulty of Prayer . 9 Preparatives to Prayer . 10 Preparatory Prayers . 14 A General Form of Prayer . 15 The Seven Hours of Prayer for every day . 31 The First Hour . 35 The Second Hour . 43 Of Publick Prayer the third hour . 59 The Third Hour . 63 The Fourth Hour . 69 The Fifth Hour . 79 The Sixth Hour . 85 The Seventh Hour . 93 Of Solemn Repentance . 109 A General form of Confession . 115 Of the Lords Supper . 129 Of Frequent Receiving . 133 Of Preparation . 137 Prayers before the Sacrament . 141 Before the Bread. 146 After the Bread. 147 Before the Cup. 148 After the Cup. ibid. An Hymn . 149 After the Sacrament . 151 An Admonition after Receiving . 153 Of Death . 157 A Prayer Preparatory to Death . 160 Lamentations and Devotions for Times of Captivity . 163 Psalms . 172 Prayers . 183 A Prayer for the Church . 190 A Prayer for the King and State. 195 A Prayer for all Christian Princes and the Ecclesiastical State. 202 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexander . Stromat . lib. 7. p. 728. OF THE DAILY PRACTICE OF DEVOTION . Micah 6. 8. He hath shewed thee , O Man , what is good ; and what doth the Lord require of thee , but to do Justly , and to love Mercy , and to walk Humbly with thy God ? Of Prayer . AS Religion is the Life of the Soul , so Prayer is the Soul of Religion , and the Breath by which it lives and moves , without which it is stifled up and dies . It is a piece of Service , as most acceptable to God , so most useful to us : for as in it we make our daily acknowledgment , and do homage as it were to the Great King , so in it we have continual access into his high Court , to offer up our Petitions to Him , to make known our Wants , and implore his gracious Relief . Of set Forms of Prayer . AND although the perpetual changeableness of all things in this transitory Life do every day alter our occasions , and create to us new necessities ; yet our great and common wants and interests remaining still the same , in all reason we may still use the same words to express them to God. Our extraordinary Necessities may be added and inserted in their proper places in our ordinary Prayers , as our daily occasions shall require . Otherwise , being comprehended under the general heads expressed in our usual Form , it will not always be necessary to mention them particularly to Him that knows what things we have need of before we ask , and neither hears us the sooner , nor understands us the better for our many words . Of the Lords Prayer . AND indeed any sober Christian may abundantly satisfie himself both of the Lawfulness of Set Forms , and the Usefulness of Short ones , from the Direction and Example of our Lord , who Himself prescribed to His Disciples a Brief Form of Prayer , still remaining upon record in the Holy History , and daily used in the Catholick Church . Which excellent Pattern , doubtless , we may do well to imitate in our Devotions , as that which in a fit method and few words comprehends and summs up all necessaries ; as may appear by this Short Paraphrase . The LORD's PRAYER . OUR Father which art in Heaven , hallowed be thy Name : Thy Kingdom come : Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread ; And forgive us our Trespasses , as we forgive them that trespass against us . And lead us not into Temptation ; but deliver us from Evil. For thine is the Kingdom , the Power and Glory , for ever and ever . Amen . The Paraphrase . O Mercifnl Lord God , who hast vouchsafed to adopt and receive us Thy unworthy Creatures into the number of Thy Children , and Heirs of thy Kingdom , we beseech Thee grant us the assistance of Thy Grace , that we may reverently worship Thee , diligently serve Thee , and readily and chearfully obey Thy holy Will here on Earth , even as those Blessed Spirits do in Heaven . And whereas by reason of our many weaknesses and Frailties we are often hindred , and always negligent in the performance of these Duties , We beseech Thee continually to relieve and supply us with all Spiritual and Temporal necessaries , for our help and furtherance in thy Service . And in whatsoever we have hih●erto been wanting , or have otherwise transgressed Thy Holy Will , We beseech Thee mercifully pass by and pardon it , even as we our selves do heartily and sincerely forgive all those who have wronged or offended us . And that we may not for the future fall again into the like sins , We beseech Thee graciously to assist and preserve us in all Temptations , and powerfully defend and deliver us from all the assaults of our daily Enemies , the World , the Flesh , and the Devil . For Thou , O Lord , art the Supreme King ; Thou art able to do All things , and to Thee is due the Honour and Glory of All , both in this world , and that which is to come . Amen . And thus the very excellency of the Prayer it self , both for the Matter and Method , beside the dignity and veneration of the Author , may sufficiently commend it to our use : it serving so properly either for a Beginning , or a Conclusion to our other Devotions . Of the Parts of Prayer . THE several sorts or parts of Prayer are by the Apostle reduced to these four Heads , 1 Tim. 2. 1. SUPPLICATION . PRAYER . INTERCESSION . THANKSGIVING . I. Supplication is the Confessing of Sins , and imploring Pardon and Reconciliation with God. II. Prayer is the petitioning for supply of all good things , Spiritual and Temporal , which we have need or use of , for our Souls or Bodies . III. Intercession is the praying for others , as well as our selves , extending to all sorts and states of men in the world . IV. Thanksgiving is the returning of Praise to God for all his Mercies and Blessings bestowed on us . And this last is the most pleasant and delightful part of all the worship of God , according to that saying of the Prophet David , It is a good thing to sing Praises unto our God , yea a joyful and pleasant thing it is to be thankful , Psal . 14. 7. 1. Of the Difficulty of Prayer . FOR otherwise Prayer , in respect of the other parts , ( though as it is ordinarily used or abused , it be taken for an ordinary matter , yet indeed ) to perform it rightly and duly , is the highest and hardest piece of all the service of God. For ( beside the qualifications required to fit us for the preformance of it ) Prayer being in it self a Duty wholly Spiritual , and requiring a Spiritual intention of the Soul to God , it will be found a very difficult and rare thing for us , who are continually clogged and incumbered with Flesh and blood , so to abstract our thoughts from all bodily and worldly things , as to place them freely and purely upon an invisible Object . And to this occasion the craft of our old Enemy is no way wanting , who as he is always impertinently interposing in every good action , so is he never more importunate and impudent than when we are busie at our Devotions . Preparatives to Prayer . I. THerefore in this , as in all other things , before you begin sit down and consider with your self what you are about to do . II. Resolve , that to make any Address to God , without a Resolution at least to set your self heartily and wholly to his Service , is not only fruitless , but hurtful , and that which will turn your very Prayer into sin . For to hope for any favour at his hands , and yet continue in your sinful course , is to make him such an one as your self . III. Remember your own meanness , and the Majesty of Him to whom you speak ; that he is the Great King sitting in Heaven , and you a poor worm creeping on the Earth . IV. Consider how unworthy you are to receive the least favour from him , whom you have so often and so highly provoked in despight of his continual mercies to you . V. Consider how great a favour and benefit you enjoy in this liberty of approaching and speaking to God. VI. Be sober and moderate in your Petitions regulating and submitting your desires , both for the Matter , and Manner , and Measure , and Season , to his Wisdom and Will. VII . Remember that he is a Spirit , and sees into the heart , and therefore not only your words and behaviour , but also your thoughts and imaginations must be such as may not offend his pure eyes . VIII . Let your Praying be rather frequent than long , that the tediousness of many words may not weary and dull the Devotion of your Mind . IX . Recollect and take up your thoughts from the world and worldly things , that they may be wholly intent upon the business you are about . And this you may do by a short Meditation , or preparatory Prayer , or reading somewhat in the Scripture , or some other pious Book . X. Now when you have thus brought your gift to the Altar , remember the advice of your Saviour ; first put away all malice and hatred out of your heart , and forgive all others before you presume to ask pardon for your self . And know that this is a qualification so necessary , so essential to the due performance of any Devotions , that our Saviour in that very short Prayer of his own thought it worth the mentioning , and that as a kind of Condition , Forgive us our trespasses , as we forgive them that trespass against us . Preparatory Prayers . GIve ear to my words , O Lord , consider my meditation . Hearken to the voice of my cry , my King and my God , for unto Thee will I Pray , Psal . 5. 1 , 2. Thou that hearest the prayer , unto Thee shall all flesh come . Let not my Lord be angry if I , who am but dust and ashes , presume to approach and speak unto Thee : O Thou that art easie to be intreated , and rejoycest in doing good , bow down thy gentle ear , and hear me , and have mercy upon me . Raise up my soul , and sanctifie my heart and lips , that I may ask those things which are most agreeable to thy holy Will. Let the words of my mouth , and the meditations of my heart be acceptable in thy sight , O Lord my Strength and my Redeemer . A General Form of Prayer . HEar my Prayer , O Lord , and hearken to the voice of my supplication , when I cry unto Thee , when I lift up my hands toward the Mercy-seat of thy holy Temple . O Holy Lord God , whose pure eyes will not behold iniquity , I the vilest of all thy Creation , and most sinful among all the sons of men , do yet presume to cast my self down before the foot-stool of thy Throne of Grace , humbly beseeching Thee to stretch forth Thy Golden Scepter of Peace , that I may touch it , and not die , but live to praise thy mercy . I confess , O Lord , that I was even conceived in sin , and brought forth in iniquity ; and though thou hadst wash'd me from that Original Pollution of Nature in the holy Fountain of Baptism , yet have I since again defiled my self with all manner of actual Abominations . O my God , I am ashamed and blush to lift up my face unto thee , for mine iniquities are increased over mine head , and my trespasses are waxed great unto the Heavens . Since the days of my youth I am in a great trespass , and my whole life is nothing else but a continued transgression of thy Law , and provocation of thy wrath . I have but slightly performed , or neglected , and wholly omitted , and even contemned those Duties and Services which thou requirest of me : but have greedily committed , and carelesly , and even presumptuously continued in those sins which thou hast strictly forbidden , and severely threatned . So that if thou shouldst enter into judgment with thy Servant , I could expect nothing but to receive my portion with hypocrites and unbelievers , and to be cast out into utter darkness , in the lake that burneth with fire and brimstone for evermore . But thou , O Lord , which desirest not the death of a sinner , but rather that he should turn from his wickedness and live ; turn thou me , O good God , turn me from all my transgressions , and let not iniquity be my ruine . Open thou mine eyes , and awaken my dull and stony heart , that I may see and understand the vileness and misery of my sinful state ; that I may hate , and abhor , and forsake all my evil ways , and turn to thee with all my heart and with all my strength . Give me that Godly sorrow which worketh true repentance ; forgive and put away all my sins and offences , nail them to the Cross of Jesus Christ , and bury them in his Grave , that they may never rise up in judgment against me . Receive me , O my Father , and be reconciled unto me in the mercies and merits of thy dear Son : for his sake restore me again to thy grace and favour , and the light of thy countenance , and establish me with thy free Spirit , Psal . 51. 12. Send down the dew of thy heavenly grace , the light of thy Holy Spirit into my heart , to lead me in thy way , and enable me to walk in it . Give me strength to resist all temptations , and to stand against all assaults of the World , the Flesh , and the Devil ; that no Allurement may draw , no Terror may drive me from the streight path of thy Service , but that I may persevere in it to the end of my days ; that having lived in thy fear , I may die in thy favour , rest in thy peace , rise in thy power , and reign with thee for ever in thy Glory . And thou , O Lord , which hast promised to add all other necessaries to them which seek first thy Kingdom , and the righteousness thereof , remember me also with thy temporal blessings , as shall seem best unto thee , and may be most for the advancement of mine Eternal Interest . Give me health of Body , soundness of Mind , competence of means , comfort of Friends , peace in this world , and contentment of mind what state soever thou shalt please to call me to . Give me grace to set my heart not on things below , but on things above ; that I may chearfully expect when it shall please thee to translate me from thy blessings in this world to the joys of thy Eternal Kingdom . And thou , O Lord , which hast commanded us to make prayers and supplications for all others as well as our selves , we beseech thee to extend thy mercy and goodness to all mankind in all the corners of the Earth . Open and enlighten the eyes of them that sit in darkness and the shadow of death , and guide their feet into the way of peace : that thy way may be known upon earth , and thy saving health among all nations , Psal . 67. 2. Inlarge the bounds of thy Catholick Church : Unite and sanctifie all that are already received into her bosom , and restore her to her ancient purity and prosperity . Send such Priests whose lips may preserve knowledge , and make the People diligent to seek thy Law at their mouth ; and so direct and rule both Priests and People , that by their holy conversation they may shine as Lights in the midst of a crooked and perverse generation . And thou who hast promised to make Kings and Queens the Nursing Fathers and Nursing Mothers of thy Church , protect all the Governments of the world , especially Christian Kings and Princes , and more particularly Him whom thy particular Providence hath placed over us . Preserve and prosper him in all his ways ; give him success in all his undertakings and actions , that having lived and ruled here in justice , piety , prosperity , peace , and happiness , he may quietly pass from this earthly and transitory to a heavenly and eternal Crown . Bless his Illustrious Family , and the whole State under him . Distribute thy blessings to every one as thou shalt judge most meet , and as may best fit , and enable , and encourage them in their several Places and Callings , in the performance of their duties of Worship and Obedience to thee , and of justice , and Honesty , and Charity to their Brethren , Bless all those to whom I am bound by any special Relation . Parents , Freinds , Kindred , Benefactors , Family . Thou , O Lord , knowest the Name and place of every one , Thou knowest our several desires and wants : We beseech Thee to proportion thy reliefs and blessings to every one , that we may be mutual helps and comforts to each other in our passage through this vale of misery and tears . Have mercy and compassion upon all that are under any calamity in body , or mind , or outward condition , especially those that suffer for righteousness sake : Give them Patience to bear , and Prudence to make a right use of all their Afflictions ; and in thine own good time relieve and restore them here , or take them away from these temporal miseries to thine eternal rest in Heaven . And let not my Lord be angry , and I will speak but this once , and that in obedience to thy command , for our Enemies , Slanderers , and Oppressors , especially those that have caused or increased the publick Distractions : Lord , restrain their malice , and open their Eyes and Hearts , that they may see the crookedness of their own ways , and return into the streight path of meekness and Charity ; that we may live together in Peace here , and reign together in thy Glory hereafter . And that our Ingratitude for Thy former Blessings may not make us more unworthy and uncapable of the future , we humbly desire to offer up our sacrifice of Praise and Thansgiving for all thy goodness and loving-kindness multiplied and continued upon us . That Thou hast been pleased to create us men after thine own Image , the most excellent of all the works of thy hands . And when by our own sin and fall we had made our selves worse than the vilest of all thy Creation , Thou wert yet pleased to find out a means of Redemption and Reconciliation , by the death and satisfaction of thine own only Son. And hast farther vouchsafed in some measure to shed abroad in our hearts the good gifts and graces of thy holy Spirit , to excite , inable , and incourage us in the performance of thy Service here , and to seal to us the good hope of eternal happiness with Thee hereafter . That Thou hast vouchsafed me to be born of Christian Parents , and brought up in the bosom of thy Church , and nourished with the sincere milk of thy word , and to live under the glorious Sun-shine of thy Gospel : That Thou hast bestowed on me sufficient endowments and abilities of Nature , as soundness of mind , and health of body ; and withal a competence of means , comfort of friends , and other conveniences and contentments of life : That Thou hast preserved me from my Childhood until now from all mischiefs and dangers , and hast not cut me off in the midst of my sins , but allowed me space of Repentance , and brought me safe thus far of my life to this present day . These and all other thine innumerable and inestimable mercies , O Lord , as we had nothing in us to deserve them , so have we nothing to return for them , but an acknowledgment of our extreme unworthiness of any the least of them . We therefore offer up our selves unto Thee , beseeching thee graciously to receive us , and sanctifie thy mercies to us , and us to thy service ; that we may make use of them to the honour and glory of thy Name , and the eternal good of our own Souls . O Holy Lord God , that knowest our necessities before we ask , and our ignorance in asking , have mercy upon our infirmities , pass by and pardon the imperfections of our Prayers ; bow down thy gentle ear , and hear , and grant these our requests as shall seem good to Thee . And whatsoever else thou knowest more useful or expedient for me or any of thy servants : Thou that knowest to give good gifts , we beseech Thee chuse for us , and give us those things : And all for His sake who hath given us confidence to come unto Thee , and ask in His name , and hath taught us to summ up all our Prayers in his own words , saying , OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread , and forgive us our Trespasses as we forgive them that trespass against us . And lead us not into temptation , but diliver us from Evil. For Thine is the Kingdom , the Power , and the Glory for ever and ever . Amen . Numb . 6. 24. The Lord bless us , and keep us ; The Lord make his face to shine upon us , and be gracious unto us . The Lord lift up his countenance upon us , and give us Peace . 2 Cor. 13. 14. The Grace of our Lord Jesus Christ , and the Love of God , and the Communion of the Holy Ghost be with us all . Amen . THE SEVEN HOURS OF PRAYER FOR EVERY DAY . Psal . 119. 164. Seven times a day do I praise thee , because of thy righteous judgements . Psal . 119. 62. At midnight will I rise to give thanks unto thee . NOW for the Times of Prayer , our Saviours Counsel is , that men ought always to pray , and not to faint ; adding a Parable to shew us the virtue of Importunity . S. Paul's is agreeable , Praying always , and without ceasing , that is , frequently and constantly . Among the Ancients it was no less than seven times a day : ( Nay David and S. Paul add the eighth , at Midnight ; so that every third hour of the Night , as well as of the Day , was begun with the solemnity of Prayer . ) And this Pattern I have thought worthy to be commended to the practice of all pious Christians : For the having so often recourse to Heaven , must need make us more careful of our conversation on Earth . Yet this without any design of laying a burthen upon those , whose Occasions or Devotion will not so often serve them : only wishing , that they who cannot afford so many , though so small portions of the day , to their Maker , would yet joyn with David and Daniel , at least three times a day ; or at the least of leasts , twice ; that the outgoings of the Morning and Evening may praise him . The rest may be supplied by lifting up the eyes of their Souls to Heaven with some short and hearty Ejaculation , though in midst of any Employment , of any Company . THE FIRST HOUR OF PRAYER , AT THE Morning Watch or Cock-Crowing ; About III. in the Morning . Ephes . 5. 14. Awake thou that sleepest , and arise from the dead , and Christ shall give thee light . Rom. 13. 12. The night is far spent , the day is at hand ; let us therefore cast off the works of darkness , and let us put on the armour of light . Ephes . 5. 11. Have no fellowship with the unfruitful works of darkness . O God , thou art my God , early will I seek thee , Psal . 63. 1. My soul flieth unto the Lord before the Morning Watch , I say , before the Morning Watch , Psal . 130. 6. Have I not remembred thee in my bed , and thought upon thee when I was waking ? Psal . 63. 7. Mine eyes prevent the Night Watches , that I might meditate in thy word , Psal . 119. 148. OUR Father , which art in Heaven , Hallowed be thy Name ; thy Kingdom come , thy Will be done in Earth as it is in Heaven : Give us this day our daily bread ; and forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil . For thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . O Lord , open thou my lips , And my mouth shall shew forth thy praise , Psal . 51. 15. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 139. O Lord , thou hast searched me out , and known me ; thou knowest my down-sitting and mine up-rising ; thou understandest my thoughts long before . Thou art about my path and about my bed , and spiest out all my ways . For lo there is not a word in my tongue , but thou , O Lord , knowest it altogether . Thou hast fashioned me behind and before , and laid thine hand upon me . Such knowledge is too wonderful and excellent for me , I cannot attain unto it . Whither shall I go then from thy Spirit ? or whither shall I go then from thy Presence ? If I climb up into Heaven , thou art there ; if I go down to Hell , thou art there also . If I take the wings of the morning , and remain in the uttermost parts of the Sea ; Even there also shall thy Hand lead me , and thy Right Hand shall hold me . If I say , peradventure the darkness shall cover me , then shall my night be turned to day . Yea , the darkness is no darkness with thee , but the night is as clear as the day : the darkness and light to thee are both alike . For my reins are thine , thou hast covered me in my mothers womb . I will give thanks unto thee , for I am fearfully and wonderfully made ; marvellous are thy works , and that my soul knoweth right well . My bones are not hid from thee , though I be made secretly , and fashioned beneath in the Earth . Thine eye did see my substance yet being unperfect , and in thy Book were all my members written , Which day by day were fashioned , when as yet there was none of them . How dear are thy counsels unto me , O God! O how great is the summ of them ! If I tell them , they are more in number than the sand . When I wake up , I am present with thee . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . O Lord God , who by the power of thy Word didst produce a glorious Light out of Darkness , Let thy Sun of Righteousness with healing in his wings arise upon us , and enlighten the darkness of our hearts , and rescue us from the shadow of death ; that we may walk in the light of thy Grace here , and rejoyce in the light of thy Glory in thy Heavenly Kingdom hereafter , through the same Jesus Christ our Lord. Amen . And the very God of Peace sanctifie us wholly , that our whole Spirit , and Soul , and body , may be preseved blameless unto the coming of our Lord Jesus Christ . Amen . THE SECOND HOUR OF PRAYER , AT THE Sun-rising , or First Hour of the day . About VI. in the Morning . Eccles 11. 9. Rejoyce , O young man , in thy youth , and let thy heart chear thee in the days of thy youth , and walk in the ways of thy heart , and in the sight of thine Eyes : But know thou that for all these things God will bring thee into Judgment . Chap. 12. 1. Remember now thy Creator in the days of thy youth , while the evil days come not , nor the years draw nigh , when thou shalt say , I have no pleasure in them . MORNING . I Laid me down and slept , and rose up again , and the Lord sustained me , Psal . 3. 5. I. As soon as you open your eyes , lift them up unto the Hills from whence cometh your help , and begin the work of the day with thanksgiving to God , who hath delivered you from the dangers of the forepassed night , refreshed your weary body with quiet sleep , and brought you safely to the beginning of another day . II. Consider , That perhaps many others , no worse than you , have this night been hurried from their beds to the bar of Judgment , and there received a sad sentence of eternal woe ; yet God of his infinite and undeserved goodness hath spared you until now , to repent and prepare your accounts . III. Return him all possible thanks and praise for this inestimable mercy : and commend your self to his Grace and protection for the following day , and the rest of your life ; humbly beseeching him to continue his mercy and goodness to you , in preserving you from all evils , and supplying you with all neccssaries spiritual and temporal ; and implore his Grace to guide and direct you in all your undertakings and actions , as may most conduce to the glory of his great Name , and the good of your own soul . IV. Consider what sin or sins you have more especially been guilty of yesterday , or since the last time of your solemn repentance ; and resolve by the grace of God assisting you , to avoid those sins , and all occasions of them . V. Consider what you have to do this day : Resolve , not to spend it in idleness or evil imployments ; and be careful to undertake nothing , in which you cannot with confidence and a good conscience desire the gracious assistance of God , without which all endeavour and industry , all toil and travel is vain and fruitless . Whatsoever thou takest in hand , remember the end , and thou shalt never do amiss , Ecclus. 7. 36. VI. Keep diligent watch over your self in all your ways : and where you find you have gone awry , delay not to return presently : for the longer you go forward , the farther you have back again , and the less time left for that and the rest of your Journey . VII . Be careful of your precious Time , that you do not lose it in doing nothing , or cast it away on that which is worse : for you know not how soon you may be called to account for every idle and ill-spent minute . Resolve to spend this day as that which , for ought you know , may be your last : and remember , that as the Night , so Death draws on every hour , and may perhaps overtake you before Mid-day . Morning Prayer . O Let me hear thy Loving kindness betimes in the morning , for in thee is my trust . Shew thou me the way that I should walk in , for I lift up my Soul unto thee , Psal . 143. 8. O hearken unto the voice of my calling , my King and my God ; for utto the will I make my Prayer . My voice shalt thou hear betimes , O Lord : early in the morning will I direct my Prayer unto thee , and will look up . But make me to remember that thou art God , and hast no pleasure in wickedness , neither shall any evil dwell with thee , Psal . 5. 2 , 3 , 4. OUR Father which art in Heaven , hallowed be thy Name ; thy Kingdom come , thy Will be done in Earth as it is in Heaven : Give us this day our daily bread ; and forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil . For thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . O Lord , open thou my lips . And my mouth shall shew forth thy praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 19. THE Heavens declare the glory of God , and the Firmament sheweth his handy work . One day telleth another , and one night certifieth another . There is neither speech nor language , but their voices are heard among them . Their sound is gone out into all Lands , and their words into the ends of the world . In them hath he set a Tabernacle for the Sun , which cometh forth as a Bridegroom out of his chamber , and rejoiceth as a Giant to run his course . It goeth forth from the uttermost part of the Heaven , and runneth about unto the end of it again ; and there is nothing hid from the Heat thereof . The Law of the Lord is an undefiled Law , converting the Soul : the Testimony of the Lord is sure , and giveth wisdom unto the simple . The Statutes of the Lord are right , and rejoyce the Heart ; the Commandment of the Lord is pure , and giveth light unto the eyes . The Fear of the Lord is clean , and indureth for ever : the judgments of the Lord are true and righteous altogether . More to be desired are they than Gold , yea than much fine Gold : sweeter also than Honey and the Honey-comb . Moreover , by them is thy servant taught : and in keeping of them there is great reward . Who can tell how oft he offendeth ! O cleanse thou me from my secret faults . Keep thy servant also from presumtuous sins , left they get the dominion over me : so shall I be undefiled and innocent from the great offence . Let the words of my mouth , and the meditation of my heart , be always acceptable in thy sight , O Lord my strength and my Redeemer . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . The Song of Zachary . BLessed be the Lord God of Israel , for he hath visited and redeemed his people : Luke 1. 68. And hath raised up a mighty Salvation for us in the House of his Servant David . As he spake by the mouth of his holy Prophets , which have been since the world began . That we should be saved from our enemies , and from the hands of all that hate us . To perform the mercy promised to our Forefathers , and to remember his holy Covenant . To perform the Oath which he sware to our Forefather Abraham , that he would give us . That we , being delivered out of the hands of our enemies , might serve him without fear ; In holiness and righteousness before him all the days of our life . And thou Child shalt be called the Prophet of the Highest , for thou shalt go before the face of the Lord to prepare his ways , To give knowledge of Salvation to his people for the remission of their sins , Through the tender mercy of our God , whereby the day-spring from on high hath visited us , To give light to them that sit in darkness , and in the shadow of death , and to guide our feet into the way of peace . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . BLessed be thy holy Name , O Lord , who hast shewed me the light of thy countenance , and hast delivered me from the darkness and dangers of this night , and refreshed me with quiet sleep ; and raised me up again as it were from the grave , and restored me to life , and the joyful light of another day . Give me grace to make it a resurrection to newness of life also , that I may spend this day , and all that thou shalt yet be pleased to add to it , in thy Service , to the Glory of thy Name , and the Good of my own Soul. O Lord , blot out as a nightmist mine iniquities , and scatter my sins as a morning cloud , Isai . 44. 22. Grant that I may become a Child of the Light and of the Day ; that I may walk soberly , chastly , and honestly as in the day . Open thou mine eyes that I may see , incline my heart that I may affect , and order my steps that I may walk and run in the way of thy Commandements . Hold me fast , and keep me close by thee . Guide me with thy Hand . Uphold me when I am falling : lift me up when I am down . Reduce me when I go astray , and hedge in my way , that I find not the path to follow after vanity . Keep me in all my ways , and defend me from all the dangers and evils of this day , O Lord , preserve my going out and coming in , from this time for evermore . And now , O Lord , I offer up my self a living Sacrifice unto thee , beseeching thee mercifully and graciously to receive me . Cleanse me from all my Pollutions ; heal all my infirmities , and sanctifie all the Powers and Faculties of my Soul and Body to thy service this day ; that in all my thoughts , words , and works , I may always have an eye to that Supreme end of my Creation ; and so order the whole course of my life , that I may be always ready and prepared for death , and that severe account which I must one day make unto thee , that so I may do it with joy and not with sorrow , and receive that Crown which thou hast promised to them that persevere unto the end , Heb. 13. 17. And with my self I commend unto thee all whom any bond of Nature , or Freindship , or Religion , commands me to pray for ; especially — — and all that have at any time done good to me , thou , O Lord , do good to them , and reward them seven-fold into their bosom . Preserve us , O Lord , from all evil : O Lord I beseech thee , keep our Souls ; keep us from falling , and present us faultless before the presence of thy Glory at that day . And the Peace of God , which passeth all understanding , keep our hearts and minds in the Knowledge and Love of God , and of his Son Jesus Christ our Lord. And the Blessing of God Almighty , the Father , the Son , and the Holy Ghost , be with us this day , the rest of our lives , and for evermore . Amen . OF PUBLICK PRAYER AT THE THIRD HOVR . Psal . 119. 9. Wherewithal shall a young man cleanse his way ? Even by ruling himself after thy Word . Psal . 111. 10. The Fear of the Lord is the beginning of wisdom . A good understanding have all they that do thereafter . The praise of it endureth for ever . NOW as Private Prayer hath this Promise of our Saviour , that being performed in the Closet secretly , it shall yet be rewarded openly : so , much more when two or three are gathered together in his Name , hath he promised to be in the midst of them , and hear their requests . This therefore being the usual Hour wherein the Publick Service of the Church is every day to be celebrated , this Private Form is far from any purpose to supplant the use , or pretence to supply the want of that . Which though it be now by the Children of this generation shamefully east out of the House of God , yet certainly all true Children of the Church will receive it into their own Houses , and make their Family their Congregation . But they that want even this Convenience also , may yet at least perform their part of the Publick Duty in the Privacy of their Closet , and comfort themselves with this Consideration , that the Prayers which are sent up from never so divers aud distant places on Earth , yet all meet together in the High Court of Heaven . The following Form therefore is intended for no more than a Preparation to the Publick . And so likewise at the Fifth Hour , whereon the Evening Service of the Church is to be celebrated . THE THIRD HOUR OF PRAYER , AT THE Third Hour of the Day , About IX . in the Morning . HEar my Prayer , O God , and hide not thy self from my Petition . OUR Father , which art in Heaven , Hallowed be thy Name ; thy Kingdom come , thy Will be done in Earth as it is in Heaven : Give us this day our daily bread ; and forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from all evil . For thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . O Lord , open thou my lips , And my mouth shall shew forth thy praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 25. UNto thee , O Lord , will I lift up my Soul. My God I have put my trust in thee ; O let me not be confounded , neither let mine enemies triumph over me . For all they that hope in thee shall not be ashamed ; but such as trangress without a cause shall be put to confusion . Shew me thy ways , O Lord , and teach me thy paths . Lead me forth in thy Truth , and learn me ; for thou art the God of my Salvation . In thee hath been my hope all the day long . Call to remembrance , O Lord , thy tender mercies , and thy loving kindness , which hath been ever of old . O remember not the sins and offences of my Youth : but according to thy mercy think thou upon me , O Lord , for thy goodness . Gracious and righteous is the Lord , therefore will we teach sinners in the way . Them that be meek shall he guide in judgment : and such as be gentle , them shall he learn his way . All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies . For thy Names sake , O Lord be merciful unto my sin , for it is great . What man is he that feareth the Lord ? Him shall he teach in the way that he shall chuse . His Soul shall dwell at ease , and his Seed shall inherit the Land. The Secret of the Lord is among them that fear him , and he will shew them his Covenant . Mine eyes are ever looking unto the Lord , for he shall pluck my feet out of the Net. Turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrows of my heart are enlarged : O bring thou me out of my troubles . Look upon my adversity and misery , and forgive me all my sin . Consider mine Enemies how many they are , and they bear a tyrannous hate against me . O keep my Soul and deliver me : let me not be confounded , for I have put my trust in thee . Let perfectness and righteous dealing wait upon me , for my hope hath been in thee . Deliver Israel , O God , out of all his troubles . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . ALmighty Lord God , who hast created all things for thine own Glory and Service , give us grace to direct all our thoughts , words , and works to that one end , that so having served thee faithfully here , we may glorifie thee eternally in thy Kingdom hereafter , through Jesus Christ our Saviour . Amen . NOW unto him that is able to do exceeding abundantly above all that we ask or think , according to the Power that worketh in us ; unto him be Glory in the Church by Christ Jesus , throughout all ages world without end . Amen . THE FOURTH HOUR OF PRAYER , AT THE Sixth Hour , or Mid-day , About XII . at Noon . Psal . 34. 12. What man is he that lusteth to live , and would fain see good days ? Keep thy Tongue from Evil , and thy Lips that they speak no Guile : Eschew Evil , and do Good : Seek Peace , and ensue it . Psal . 102. 24. O my God , take me not away in the midst of m●e Age. As for thy years they indure throughout all Generations . HEar me when I call , O God of my righteousness ; have mercy upon me , and hearken unto my Prayer , Psal . 4. 1. OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread , and forgive us our Trespasses as we forgive them that trespass against us . And lead us not into Temptation , but deliver us from Evil. For Thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . O Lord , open thou my lips : And my mouth shall shew forth thy Praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , world without end . Amen . Psal . 27. THE Lord is my light and my salvation , of whom then shall I fear ? The Lord is the strength of my life , of whom then shall I be afraid ? When the wicked ( even mine enemies and my foes ) came upon me to eat my flesh , they stumbled and fell . Though an host of men were laid against me , yet shall not my heart be afraid : and though there rose up war against me , yet will I put my trust in him . One thing I have desired of the Lord , which I will require , even that I may dwell in the house of the Lord all the days of my life , to behold the fair beauty of the Lord , and to visit his Temple . For in the time of trouble he shall hide me in his Tabernable , yea in the secret place of his dwelling shall he hide me , and set me up upon a rock of stone . And now shall he lift up mine head above mine enemies round about me . Therefore will I offer in his dwelling an oblation with great gladness , I will sing and speak praises unto the Lord. Hearken unto my voice , O Lord , when I cry unto Thee ; have mercy upon me , and hear me . My heart hath talked of thee , Seek ye my face ; thy face , Lord , will I seek . O hide not Thou thy face from me , nor cast thy servant away in displeasure . Thou hast been my succour : leave me not , neither forsake me , O God of my salvation . When my father and mother forsake me , the Lord taketh me up . Teach me thy way , O Lord , and lead me in the right way , because of mine enemies . Deliver me not over into the will of mine adversaries ; for there are false witnesses risen up against me , and such as speak wrong . I should utterly have fainted , but that I believe verily to see the goodness of the Lord in the land of the living . O tarry thou the Lords leisure : be strong , and he shall comfort thine heart , and put thou thy trust in the Lord. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , world without end . Amen . The Song of SS . Ambrose and Augustine . WE praise Thee , O Lord , we acknowledge Thee to be the Lord. All the Earth doth worship Thee the Father everlasting . To thee all Angels cry aloud , the Heavens , and all the Powers therein ; To Thee Cherubim and Seraphim continually do cry , Holy , Holy , Holy , Lord God of Sabbaoth . Heaven and Earth are full of the Majesty of thy Glory . The glorious company of the Apostles praise Thee . The goodly fellowship of the Prophets praise Thee ; The noble Army of Martyrs praise Thee ; The Holy Church throughout all the world doth acknowledge Thee , The Father of an infinite Majesty , Thine honourable , true , and only Son , Also the Holy Ghost , the Comforter . Thou art the King of Glory , O Christ , Thou art the Everlasting Son of the Father . When thou tookest upon Thee to deliver man , Thou dist not abhor the Virgins womb . When Thou hadst overcome the sharpness of Death , Thou didst open the kingdom of heaven to all believers . Thou sittest at the right hand of God in the Glory of the Father . We believe that thou shalt come to be our Judge . We therefore pray Thee help thy servants whom Thou hast redeemed deemed with thy precious blood . Make them to be numbred with thy Saints in Glory everlasting . O Lord save thy people , and bless thine heritage : Govern them and lift them up for ever . Day by day we magnifie Thee , And worship thy Name ever world without end . Vouchsafe , O Lord , to keep us this day without sin . O Lord , have mercy upon us , have mercy upon us . O Lord let thy mercy lighten upon us , as our Trust is in thee . O Lord in the have I trusted ; let me never be confounded . WE humbly beseech Thee , O Father , mercifully to look upon our infirmities , and for the glory of thy Names sake turn from us all those evils that we most justly have deserved : and grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve Thee in holiness and pureness of living , to thy Honour and Glory , through our only Mediator and advocate , Jesus Christ our Lord , Amen . NOW the God of peace , that brought again from the dead our Lord Jesus , that great Shepherd of the Sheep , through the bloud of the everlasting Covenant , make us perfect in every good work to do his will , working in us that which is well-pleasing in his sight , through Jesus Christ , to whom be Glory for ever and ever . Amen . THE FIFTH HOUR OF PRAYER , AT THE Ninth Hour of the Day , About III. After-Noon . Preparative to the Publick . 1 Thess . 5. 2 , 3. 4. The day of the Lord so cometh as a Thief in the night : For when they shall say , Peace and Safety , then sudden destruction cometh upon them as Travail upon a woman with child , and they shall not escape . But ye , brethren , are not in darkness , that that day should overtake you as a thief . ENter not into judgment with thy servant , O Lord , for in thy fight shall no man living be justified , Psal . 143. 2. OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread , and forgive us our Trespasses as we forgive them that trespass against us . And lead us not into temptation , but deliver us from Evil. For Thine is the Kingdom , the Power , and the Glory for ever and ever . Amen . O Lord , open thou my lips , And my mouth shall shew forth thy praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 39. I Said I will take heed to my ways , that I offend not in my tongue . I will keep my mouth as it were with a bridle , while the ungodly is in my sight . I held my tongue and spake nothing . I kept silence yea even from good words ; but it was pain and grief to me . My heart was hot within me , and while I was thus musing , the fire kindled , and at last I spake with my tougue . Lord , let me know mine end , and the number of my days , that I may be certified how long I have to live . Behold , Thou hast made my days as it were a span long , and mine age is even as nothing in respect of Thee ; and verily every man living is altogether vanity . For man walketh in a vain shadow , and disquieteth himself in vain ; he heapeth up riches , and cannot tell who shall gather them . And now , Lord , what is my hope ? truly my hope is even in Thee . Deliver me from all mine offences , and make me not a rebuke unto the foolish . I became dumb , and opened not my mouth , for it was thy doing . Take thy plague away from me ; I am even consumed by the means of thy heavy hand , When thou with rebukes dost chasten man for sin , Thou makest his beauty to consume away , like as it were a Moth fretting a garment : every man therefore is but vanity . Hear my prayer , O God , and with thine ears consider my calling : hold not thy peace at my tears . For I am a stranger with Thee and a sojourner , as all my fathers were . O spare me a little , that I may recover my strength before I go hence , and be no more seen . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the begininng , is now , and ever shall be , world without end , Amen . O God from whom all holy desires , all good counsels , and all just works do proceed , work in us thy unprofitable servants both to will and to do , that the Glory of both may return to Thee the giver of every good and perfect gift , through Jesus Christ our Lord. Amen . NOW unto Him that is able to keep us from falling , and to present us faultless before the presence of his Glory with exceeding joy ; to the only wise God our Saviour , be Glory and Majesty , Dominion and Power , now and for ever . Amen . THE SIXTH HOUR OF PRAYER , AT THE Twelfth or Last Hour of the Day , About VI. in the Evening . Deut. 32. 29. O that they were wise , that they understood this , that they would consider their latter end . Job 14. 1 , 2. Man that is born of a woman is of few days , and full of trouble : he cometh forth like a flower , and is cut down ; he fleeth also as a shadow , and continueth not . PRaise the Lord , O my Soul , and all that is within me praise his holy Name . Praise the Lord , O my Soul , and forget not all his benefits , Which forgiveth all thy sin , and healeth all thy infirmities ; Which saveth thy life from destruction , and crowneth thee with mercy and loving kindness . OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread , and forgive us our Trespasses as we forgive them that trespass against us . And lead us not into temptation , but deliver us from Evil. For Thine is the Kingdom , the Power , and the Glory for ever and ever . Amen . O Lord , open thou my lips . And my mouth shall shew forth thy praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 90. LOrd Thou hast been our refuge from one generation to another . Before the mountains were brought forth , or ever the earth and the world were made , Thou art God from everlasting , and world without end . Thou turnest man to destruction : again thou sayest , come again ye children of men . For a thousand years in thy sight are but as yesterday , seeing that is past as a watch in the night . As soon as thou scatterest them they are even as a sleep , and fade away suddenly like the grass : In the morning it is green , and groweth up ; but in the evening it is cut down , dried up and withered . For we consume away in thy displeasure , and are afraid at thy wrathful indignation . Thou hast set our misdeeds before thee , and our secret sins in the sight of thy countenance . For when Thou art angry , all our days are gone ; we bring our years to an end , as it were a tale that is told . The days of our age are threescore years and ten ; and though men be so strong that they come to fourscore years , yet is their strength then but labour and sorrow ; so soon passeth it away , and we are gone . But who regardeth the power of thy wrath ? for even thereafter as a man feareth , so is thy displeasure . O teach us to number our days , that we may apply our hearts unto wisdom . Turn Thee again , O Lord , at the last , and be gracious unto thy servants . O satisfie us with thy mercy and that soon ; so shall we rejoyce and be glad all the days of our life . Comfort us again now after the time that thou hast plagued us , and for the years wherein we have suffered adversity . Shew thy servants thy work , and their children thy glory . And the glorious Majesty of the Lord our God be upon us . Prosper Thou the work of our hands upon us , O prosper Thou our handy-work . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . The Song of S. Mary . MY soul doth magnifie the Lord , and my spirit hath rejoyced in God my Saviour . For he hath regarded the lowliness of his hand-maiden . For behold from henceforth all generations shall call me blessed : For he that is Mighty hath magnified me , and Holy is his name . And his mercy is on them that fear him throughout all generations . He hath shewed strength with his arm , he hath scattered the proud in the imagination of their hearts ; He hath put down the mighty from their seat , and hath exalted the humble and meek . He hath filled the hungry with good things , and the rich he hath sent empty away . He remembring his mercy hath holpen his servant Israel , as he promised to our forefathers Abraham and his seed for ever . Glory be to the Father , and to the Son , and to the Holy Ghost . As it wrs in the beginning , is now , and ever shall be world without end . Amen . O Lord God , who hast created the light and darkness , and by the continual interchanges of day and night puttest us in mind of our transitory condition , and the shortness of our abode here , Give us grace to set our selves about the work of salvation , while the day of salvation lasteth ; that when the night of death cometh , and our Lord shall call us to account , we may receive the reward of good and faithful servants , and enter into the joy of our Master Jesus Christ . Amen . NOW our Lord Jesus Christ himself , and God even our Father , which hath loved us , and hath given us everlasting consolation , and good hope through grace , comfort our hearts , and stablish us in every good word and work . To Him be glory for ever and ever . Amen . THE SEVENTH HOUR OF PRAYER , AT Bed-Time , About IX . at Night . Mark 13. 33. Take ye heed , watch and pray , for ye know not when the time is . Mat. 26. 41. Watch and pray , that ye enter not into temptation . Job 1. 21. Naked came I out of my mothers womb , and naked shall I return thither . Chap. 14. 12. Man lieth down , and riseth not ; till the heavens be no more they shall not awake , nor be raised out of their sleep . EVENING . I. AS you began , so end , the day with God , in thanks and praise , that he hath graciously preserved you hitherto ; and in prayer to him , that he will vouchsafe still to continue his mercy and protection to you . II. Remember that your days are but a span long , that in the midst of life you are in death , and every day brings you nearer to that long night . III. Consider , that perhaps many others , no worse than you , have this day been cut off in the midst of their days and sins , and cast into the place of darkness ; yet the long-suffering of God hath spared you until now , to make up your accounts . IV. Shew your self truly thankful for this inestimable favour , by making right use of it , spending the time which is given you in doing some good , in working while it is called to day , before the night cometh , wherein no man can work . V. The Evening of the day is now come upon you , and for ought you know the end of your life may be as nigh at hand , when you shall be called to account how you have spent your time here . VI. Begin therefore with your self before-hand . When you have done with the world , and all business and company , and are retired to your privacy and quiet , sit down and call your self to a strict account how you have spent this day ; what you have done , what you have left undone ; what good you have neglected , what evil you have committed . Where you perceive you have done well , give thanks to God , and ascribe it and all the Honour of it to him alone , who hath enabled you to perform it , working in you both to will and to do . Where you have omitted your duty , or otherwise done ill , confess and humble your self before him , and earnestly desire pardon and reconciliation . If you have wronged or offended any one this day , desire God to forgive you , and resolve to make satisfaction . If any one have wronged or offended you , freely forgive them , and desire God to confirm your pardon by adding his . How can he sleep at quiet that is not at peace with God , and in charity with the World ? And consider that if this be done constantly and sincerely every night , whensoever it shall please God to call you to judgment , you will have but one day to answer for . VII . The Son of Man cometh as a thief in the night , at an hour when you are not aware : be careful that he may find you watching , and imployed about his Service . Blessed is that servant , whom his Lord when he cometh shall find so doing , Mat. 24. 46. Evening Prayer . IN the night I lift up my hands towards thy Sanctuary , and bless thy Name , Psal . 134. 2 , 3. The Lord hath granted his loving kindness in the day-time , and in the night-season also will I sing of him , and make my prayer unto the God of my life , Psal . 42. 10. As long as I live will I magnifie thee in this manner , and lift up my hands in thy Name . Let my prayer be set forth in thy sight as the Incense , and let the lifting up of my hands be an Evening Sacrifice , Psal . 14. 1 , 2. OUR Father which art in Heaven , Hallowed be thy Name , Thy Kingdom come , Thy Will be done in Earth as it is in Heaven . Give us this day our daily Bread , and forgive us our Trespasses as we forgive them that trespass against us . And lead us not into Temptation , but deliver us from Evil. For Thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . O Lord , open thou my lips , And my mouth shall shew forth thy Praise . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , world without end . Amen . Psal . 91. WHoso dwelleth under the defence of the most High , shall abide under the shadow of the Almighty . I will say unto the Lord , Thou art my hope , and my strong hold ; my God , in him will I trust . For he shall deliver thee from the snare of the hunter , and from the noisom pestilence . He shall defend thee under his wings , and thou shalt be safe under his feathers . His Faithfulness and Truth shall be thy shield and buckler . Thou shalt not be afraid for any terror by night , nor for the arrow that flieth by day : For the pestilence that walketh in darkness , nor for the sickness that destroyeth in the noon-day . A thousand shall fall beside thee , and ten thousand at thy right hand ; but it shall not come nigh thee . Yea with thine eyes shalt thou behold , and see the reward of the ungodly . For thou Lord , art my hope : thou hast set thine house of defence very high . There shall no evil happen unto thee , neither shall any plague come nigh thy dwelling . For he shall give his Angels charge over thee , to keep thee in all thy ways . They shall hear thee in their hands , that thou hurt not thy foot against a stone . Thou shalt go upon the Lion and Adder ; the young Lion and the Dragon shalt thou tread under thy feet . Because he hath set his love upon me , therefore shall I deliver him ; I shall set him up , because he hath known my Name . He shall call upon me , and I will hear him : yea I am with him in trouble , I will deliver him , and bring him to Honour . With long life will I satisfie him , and shew him my Salvation . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . Psal . 121. I Will lift up mine eyes unto the hills , from whence cometh my help . My help cometh from the Lord , which hath made Heaven and Earth . He will not suffer thy foot to be moved , and he that keepeth thee will not sleep . Behold , he that keepeth Israel shall neither slumber nor sleep . The Lord himself is thy Keeper : the Lord is thy defence upon the right hand ; So that the Sun shall not burn thee by day , neither the Moon by night . The Lord shall preserve thee from all evil , yea it is even he that shall keep thy Soul. The Lord shall preserve thy going out , and thy coming in , from this time forth for evermore . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . The Song of Simeon . LOrd , now lettest thou thy Servant depart in peace , according to thy Word , Luke 2. 29. For mine eyes have seen thy Salvation . Which thou hast prepared before the face of all people , To be a Light to lighten the Gentiles , and to be the Glory of thy people Israel . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be world without end . Amen . BLessed be thy holy Name , O Lord my God , who hast shewed me the light of thy countenance , and caused me to see thy goodness in the land of the living : who hast preserved me in all my ways , and delivered me from all the dangers and evils of this day , and brought me safe thus far of my life to the beginning of this night . O Lord , I beseech thee forsake me not in the vanishing of my days , but still contiuue the protection of thy gracious hand upon me : be thou my light and defence , my guide and guard , through the valley of misery and tears , and the shadow of death , to that Holy Hill , where thine Honour and our Rest dwelleth . Give me grace to remember the many days of darkness , and prevent the long night of Death by a timely preparation for it ; that being always ready and provided , whensoever thou shalt call me to judgment , I may give an acceptable account how I have spent my time here . Lord , as we add days to our days , so we add sins to our sins . Father , I have sinned against Heaven and against thee , and am no more worthy to be called thy Son , Luke 15. 21. But I will confess my wickedness , and be sorry for my sins , Psal . 30. 18. Here make a particular Confession of the sins you have committed this day , or since your last solemn account . THus have I wandred from the right way of thy Commandments , walking after the foolish Imaginations of mine own corrupt heart , and wearying my self in the by-ways of vanity and wickedness all the day long . But now , O Lord , I desire to turn from my evil ways ; and evening after evening I return to thee with all my heart , and seek thy face : O hide not thou thy face from me , nor cast thy servant away in displeasure . Out of the deep my soul crieth unto thee ; O hear my voice , and have mercy upon me . Have mercy upon me , O Lord , after thy great goodness ; according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . Forgive and put away all mine offences and abominations , for the merits and satisfaction of thy dear Son : in him be reconciled unto me , and restore me again to thy grace and favour , to the peace and comfort and communion of thy holy Spirit , that mine eyes may see thy Salvation , and thy Servant may depart in peace , Luke 2. 29 , 30. And now , O Lord , I go to my bed as to my grave , and know not but that I may awake in another world : Live or die I commend my self to thy mercy and goodness , beseeching thee to receive me under the wings of thy protection , where I may rest safe and secure from all evils . And with my self I commend unto thee all whom any relation or occasion hath made near or dear unto me — Thou Keeper of Israei , who dost neither slumber nor sleep , receive us all into thy keeping , and preserve our Souls in perpetual peace and safety . And the peace of God , which passeth all understanding , keep our hearts and minds in the knowledge and love of God , and of his Son Jesus Christ our Lord : And the blessing of God Almighty , the Father , the Son , and the Holy Ghost , be with us this night , the rest of our lives , and for evermore . Amen . OF SOLEMN REPENTANCE . NOW beside this daily and ordinary Confession and Repentacne , it were good to set apart some particular times , once a week ( on Fridays ) or at least once a month , for a more solemn Humiliation . In which you may proceed by these several steps . I. Take an exect survey of the state of your Soul : Examine your self strictly , and search into every corner of your heart . Recollect and reckon up particularly , as far as you can remember , all the several sins and abominations of your past life , especially since your last solemn Account . Represent every one in his own colours , with all the several circumstances of aggravation and odiousness you can call to mind . II. Labour to get a true and through sight and sense of the vileness and misery of your condition . Consider in what a dangerous and deplorable state you had been , if God , should have taken you away in this course without Repentance . And hereupon you cannot but acknowledge and magnifie his mercy and long-suffering ; that notwithstanding all these provocations he hath yet forborn you thus long , and now by his goodness leads you to Repentance , Rom. 2. 4. III. Strive to be seriously affected with a true and hearty sorrow for having so hainously offended so good and gracious a God. Stedfastly resolve to forsake all these abominations , wherewith you have thus grieved his holy Spirit . But be sure this be done sincerely , withou reserving to your self any other darling sin . Though it seem never so small , though it be never so dear to you , yet spare it not for any respect . Though it be to you as your right hand , or your right eye , yet pluck it out , or cut it o●● , and cast it from you , Mat. 5. 29 , 30. It is better for you to enter into life halt or maimed , than to be cast whole into everlasting fire , Mat. 18. 8. Mat. 9. 43. 45. 47. God will have all or none ; he will not be content with a part , though never so great a part . IV. Apply your self to God by a lively faith in his promises , of mercy and pardon in the bloud of Jesus Christ . Pour out your soul before him in an humble Confession of all your sins and abominations . Beseech and importune him for the grace of godly sorrow , which may work in you true Repentance , 2 Cor. 7. 10. Implore his mercy and pardon in the merits and satisfaction of his dear Son Jesus Christ . V. Offer up your self wholly into his hands with a promise and vow of new life , and more diligent performance of your duty . And desire the gracious in fluence of his Holy Spirit , as well for a seal of your Pardon , as to excite , and assist , and enable you to perform his will for the future . VI. And though it be impossible for you to make restitution or satisfaction to God for the wrongs and affronts which in every single sin you have offered to his Glory ; yet to shew the sincerity and readiness of your will according to your Power , set your self with most diligence to the performance of those Duties wherein you have been most defective . And act a kind of holy revenge upon those sins of which you have been most gulity , by setting your self most zealously to the practice of the contrary vertues . VII . And this your reconciliation to God it will be fit ( I may say necessary ) to make your peace with the world : By making restitution and satisfaction to all that you have wronged ; by desiring pardon of those you have offended ; and likewise by freely Pardoning all that have offended or injured you . And if all this be done sincerely and uprightly , as is required , on your part , doubtless , God is faithful that hath promised , and will not fail in the performance of his part . A GENERAL FORM OF CONFESSION . O Lord , the Great and Dreadful God , keeping the Covenant , and mercy to them that love him , and to them that keep his Commandments ; we have sinned , and have committed iniquity , and have done wickedly , and have rebelled : even by departing from thy precepts , and from thy judgments . By our impious and godless thoughts of Thee ; our confidence in the arm of flesh ; by placing our affections on earthly things , and neglecting to love and delight in Thee ; by presuming of thy mercies , and yet continuing in our sins , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day , Dan. 9. 7. By our want of reverence to thy Service , not considering the awfulness of thy Presence , and that honour due to Thee in thy House ; by our formal and hypocritical worship ; by open profanation and sacriledge ; by shews and Pretences of piety to cover our worldly and wicked designs , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By our vain and rash oaths , blasphemies and perjuries ; by our execrations on our selves , our brethren , and our enemies , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By undervaluing thy publick Service , and neglecting to bear a part in it ; by mispending that time either there or elswhere in wanton or worldly thoughts or imployments ; by not keeping the Spiritual Sabbath unto Thee , in serving Thee truly all the days of our lives ; by not duly observing the times of Festivity or Fasting appointed by just Authority , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By not duly acknowledging thine ordinance and authority in the persons of our Superiours ; by speaking evil of dignities , and reviling the Rulers of thy people ; by groundless jealousies and suspicions , mis-judging and censuring their actions ; by being as a people that strive with their Priests , and not submitting our selves to those who by thy appointment watch over our souls ; by neglecting those committed to our charge , not correcting those sins which have cried loud for examplary punishment , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By rash anger , malice , hatred , revenge , and the bloudy effects thereof ; by uncharitable contentions and divisions , factions and animosities ; by cruelty and unmercifulness , and communicating in the sins of bloud , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By the manifold sins of uncleanness , by seeking or not avoiding the occasions thereof ; by idleness , intemperance and drunkenness , by immodest words and gestures , by shameless boasting or not blushing at those sins , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By thefts , rapines , and oppressions ; by vexatious suits practised and countenanced ; by exactions , and unjust gains in bargaining ; by defrauding the labourer of his hire , by want of due care in expending what we have , and a good conscience in acquiring more , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By lying , detraction , and contumely ; by censuring and rash judgment ; by false witness , and perverting the course of justice , We have provoked and rebelled against Thee , O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By uncontentedness and desiring change in our estates ; by giving our selves over to lustful , covetous , and inordinate affections ; by neglecting acts of Charity , and doing as we would be done to , and not doing our duty in that state of life unto which it hath pleased Thee to call us , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By fretting our selves because of the ungodly , and being envious against the evil-doer ; by not loving our enemies , not blessing them that curse us , not doing good to them that hate us , nor praying for those that despightfully use us , and persecute us , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By presuming to do evil that good may come thereof ; by placing piety in opinions ; by straining at Gnats , and swallowing of Camels , scrupling at things indifferent , and making no conscience of known sins , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By running into open profaneness , under colour of avoiding Superstition ; by guiding our conscience by humours and phansies , and not by the certain rules of thy Law ; by having itching ears , and heaping to our selves Teachers , and by having mens persons in admiration because of advantage , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face as at this day . By impatience under thy correcting hand , not endeavouring our amendment by it , and reflecting on our own sins as the causes of it ; by despising thy chastisements , and not rejoycing in tribulations , nor glorifying Thee that hast counted us worthy to suffer for righteousness sake , We have provoked and rebelled against Thee . O Lord , righteousness belongs unto Thee , but unto us confusion of face , as at this day . By our want and neglect of those necessary Christian duties of Humiliation and godly sorrow for sin , of indignation and revenge upon our selves for it , of confessing and forsaking , of restitution and satisfaction to others ; and not by bringing forth fruits worthy of repentance , We have provoked and rebelled against Thee . O Lord , righteousnnss belongs unto Thee , but unto us confusion of face , as at this day . WHO can tell how oft he offendeth ? O cleanse Thou us from these , and from our secret sins , Psal . 19. 22. Try us , O good God , and search the ground of our hearts ; prove us and examine our thoughts . Look well if there be any other way of wickedness in us ; and lead us in the way everlasting , Psal . 139. 23 , 24. Behold , O Lord , we are here before Thee in our sins ; we stand guilty of these and many more , not only of all sorts , but of all degrees also ; and we know and confess , that the least of these deserves no less than the wages of eternal death . But if Thou , Lord , shouldst be extreme to mark what is done amiss , O Lord , who may abide it ? If Thou shouldst thus severely proceed in judgment against us , our spirits should fail before Thee , and those souls which Thou hast made . Deal thou with us therefore , O Lord , not after the multitude of our sins , but according to the multitude of thy mercies . Turn away thy face from our sins , and behold that Son of thy Love in thine own bosom , that doth not only intercede , but hath satisfied ; not only request and intreat , but even require and challenge Thee to have mercy upon us . For his sake therefore , we beseech Thee , have this mercy upon us , to make us capable of thy mercies . Send down the dew of thy Heavenly grace , that may melt and mollifie our frozen and stony hearts , that we may see and confess , and hate , and forsake , and sincerely repent us of all our past sins and abominations , and turn from the evil of our former ways , to Thee that art the Way , the Truth , and the Life , John 14. 6. And then , O Lord , do Thou return to us also ; forgive the Debt which hath been discharged by the precious bloud of thy dear Son , and seal to us our pardon by the gift of thy holy Spirit , which for the time to come may prevent , excite , and enable us to walk before Thee in holiness and rigtheousness all our days : that having cast off the works of darkness , and put on the armour of light , we may like valiant Soldiers fight that good fight against all temptations of the world , the flesh , and the Devil ; that having finished our course , we may receive of Thee that crown of life which Thou hast promised to them that continue faithful unto death , Rev. 2. 10. And all for his sake , who by his death hath overcome death , and opened unto us the gate of everlasting life . To him , with Thee , and the Holy Spirit , be all Honour and Glory , world without end , Amen . OF THE HOLY SACRAMENT OF THE Lords Supper , AND THE PREPARATION Before it . Psal . 116. 12 , 13. What reward shall I render unto the Lord for all his benefits toward me ? I will take the cup of Salvation , and call upon the Name of the Lord. Psal . 26. 6. I will wash my bands in innocency : so will I compass thine Altar , O Lord. THere yet remains one principal piece of Devotion , and that without which there is indeed no Devotion ; it being the Sacrifice , in the Smoke of which our prayers must ascend up before him that sitteth on the Throne . Now although God being himself a Spirit , desires also to be worshipped in Spirit ; and in his own respect cares not for these outward and sensible performances ; yet because the minds of men , being as it were shut up in this prison of the Body , can receive little information or affection but what is conveyed to them by the Sense , it hath pleased him to accommodate himself to our imperfection and infirmity , and appoint certain Ceremonies or outward actions which working immediately upon the Senses , are by them conveyed in unto the Soul , and make on it a more powerful impression of that which is signified by those sensible actions . Such are Looking up toward Heaven when we speak to God , Kneeling when we pray to him , Standing up when we praise him , and Bowing at the mention of his Sacred Name ; such is the dipping in water , and signing with the Cross in the Sacrament of Baptism : and such is the receiving of Bread and Wine in this other , of which we speak . For though the eating of Bread and drinking of Wine are in themselves actions so very ordinary , that they are also very inconsiderable ; yet in this they are made use of to signifie to us the most extraordinary and excellent mercy that ever the Great King of Heaven bestowed upon his poor Subjects and Servants here on earth . For , I. It is the Commemoration of the death of his own only Son for the redemption of lost Mankind ; the wounding of his body signified by the breaking of Bread , and the shedding of his Bloud by the pouring out of Wine . II. Besides this , it is also an Evidence of Gods reconciliation and favour to us , and demonstration that we are in League and Amity with him , in that we are admitted to his own Table , to eat of his Bread , and drink of his Cup. III. It is a means and instrument of conveying grace and strength to the Souls of Worthy Receivers . IV. It is our Sacrifice of praise and thanksgiving for all his mercies and blessings ; particularly temporal , the good things of this World , the fruits of the Earth , which we here offer unto him under these two Principal of Bread and Wine . Of Frequent Receiving . THis then being a Service so acceptable to God and so beneficial , so necessary for men , it were but reason to expect that all good Christians would shew themselves ready and forward to the performance of it . And accordingly in the first Age of the Church , when Religion and Zeal were in their youth and vigour , it was the good custom to celebrate this Sacrament ( if not every day as it is thought , yet at least ) every Lords day . But afterward as Piety began to grow more dull , and Love more cold , it was by little and little brought down to once a Month. And this Order still remains in the Church of God , ( though now somewhat disturbed by prevailing Sectaries among us . ) And at those times the Supper is appointed to be made ready , and the Table furnished for all such as can think fit to spare so much time from their worldly business , to come to the Marriage-feast of the great King of Heaven . For herein they are yet left to more liberty , and not necessarily required to come oftner than thrice a year . And truly such is the negligence of many ( who yet would be accounted Christians ) that they are not ashamed to stretch this libetty to the utmost . Yea , and it were well if even then they would come meetly provided , and had not more respect to the Shame of the World , than to the Honour of God , or their own Good. Certainly any sober Christian cannot consider without shame and indignation how much Mankind are fallen from their first love . But that which is ordinarily brought for an excuse , is in it self so unworthy and unreasonable , that it makes this Neglect yet more abominable and intolerable . And indeed it is somewhat worse than that for which those invited in the Gospel received a severe Censure . There it was , they were taken up with their several Affairs , one had bought a farm , or a Yoke of oxen ; another had married a wife ; and therefore they could not come . But here one is engaged in such a sin , which he hath no mind to leave yet ; another is not in charity ; and in general they are not prepared , and therefore they cannot , that is , they will not come . Such is the ridiculous madness of men in this barbarous and brutish Age , that they can think fit to excuse and justifie one fault by pretending more and greater . But if you are not prepared to meet your Saviour at his Table , to celebrate the memorial of his Mercy how would you appear before him at his Seat of Judgment , to which yet you know not but you may be sooner called ? If therefore you could wish to be always provided for Death , which often comes suddenly , always uncertainly , think not much to bestow a little time in preparing your self for this Sacrament , as often as you may have an opportunity of receiving it . And those which in these days of Captivity have not that convenience of receiving from the hands of them who have authority to give it , may yet do well not to omit the Duty of Preparation . Let them do that which they can , and for that which they cannot God will accept the will for the deed . Of Preparation . THE best Preparation to this holy Duty is a continued habit of holy living , and frequent meditation upon Heaven and Heavenly things ; particularly the great mercies of God in the Bloud of Jesus Christ . But because the minds of men cannot be always so intent and circumspect , but that they need some more solemn Excitations and Exercises , it will be requisite to set apart some few days before to be imployed more particularly in this business . I. Therefore Examine your self , and inquire strictly into the state of your Soul , and take a view of your whole Life , especially since the time of your last Recieving . Observe and consider how you have performed this duty formerly , whether worthily or unworthily , and what good or ill effect it hath wrought in you ; what progress you have made in Grace and Goodness , or whether you grow worse and worse in sin ; and what are the Causes and Occasions of either . II. Confess and humble your self before God , and earnestly intreat and contend for his mercy , and pardon , and reconciliation , and grace and favour in the Merits of Jesus Christ ; that he will wash you from all your Pollutions in his Bloud , and cloath you in the White robe of his Righteousness , that so having on a Wedding garment , you may be a welcom Guest to his Table . And here solemnly renew that Promise and vow which you formerly made in that other Sacrament of Baptism , and repeated since every time you have received this . That you will forsake Sin and Satan , and cleave to the Lord your God with all your heart , and by the assistance of his gracious Spirit walk before him uprightly , and serve him in holiness and righteousness all the days of your Life . III. Consider , that you are now to communicate not only with God , but also with the congregation of your fellow Christians ; and that the Rule and Essential Character , by which you are to know and declare that you love God is , that you love your brother also , I John 4. 21. Therefore take care to reconcile your self with the World ; by freely forgiving and meekly desiring forgiveness , and endeavouring to restore and establish peace and charity , and brotherly kindness , aud right understanding between your self and all with whom you have had any kind of difference . IV. Recollect and raise up your thoughts from the earth and worldly things , and devoutly meditate on heavenly and spiritual matters ; such as , 1. The Creation and Fall of Mankind , and the great Miseries which we were thereby engaged in . 2. The inestimable Mercy and Goodness of God in bestowing his own only Son for our redemption , and restoring us again to a capacity and hope of his heavenly good things . 3. The incomparable love of Christ , in that he vouchsafed to be born meanly , to live in poverty and contempt , to die in shame and torment , and endure those pains which were due to us for our sins , that he might redeem and rescue us from both . These and such like are to be remembred , and considered with joy , and thanks , and praise . Prayers before the Sacrament . NOW for particular Forms of Prayers , Meditations , and other Exercises of Devotion , before , and at , and after the holy Sacrament , the many books designed peculiarly to that purpose will abundantly furnish you with such , and these short ones following will not hinder the use of them . Before the Sacrament . DEpart from me , for I am a sinful Man , O Lord , Luke 5. 8. I am not worthy that thou shouldest come under my roof . For the House of my Soul , which thou hadst made a fit Temple for thy Holy Spirit to inhabit in , I have defaced and defiled with all manner of pollutions and abominations . It is become a den of ravenous beasts , and a cage of unclean Birds , and every corner so crowded with filthiness , that Thou wilt not find where to lay thy head , Luke 9. 58. But Thou , O Lord , which despisest not a penitent Sinner , but hast promised to dwell with the humble and contrite spirit , I beseech Thee cast me not away from thy presence , but cast out all profaneness and uncleanness out of my heart , and remove every thing that may offend the pure eyes of thy Glory , and the holiness of thy Presence : and then , O Lord , vouchsafe to come and enter in , and dwell there , and abide with me for ever . Behold , O Lord , I am before Thee in my sins , clothed with filthy garments , and Satan standing at my right hand , accusing me , and bringing my transgressions into remembrance before Thee , with loud clamours for justice against me . O Lord I acknowledge and confess my self guilty , and that I have deserved the utmost of thy wrath and indignation . But , O Lord , I appeal from thy seat of Judgment to thy Throne of Grace and Mercy , humbly beseeching Thee to rebuke and repel the malicious Accuser of thy servants , and hearken to the intercession of our Advocate in thine own bosom ; For his sake have mercy upon me , and pardon my offences , and blot out the Hand-writing that is against me , and put away all mine iniquities , and drown them in the depth of the Sea. Wash me throughly from all my pollutions in that fountain which Thou hast opened for Judah and Jerusalem to purifie in ; and then cloath me in that white robe of thy Sons righteousness , the Wedding-garment requisite at this Feast , and admit me to thy Table which Thou hast prepared for thy children . And grant , O Lord , that when I have tasted of these thy Heavenly dainties , I may no more return like the Dog to his vomit , nor as the Sow that was washed to her wallowing in the mire ; but I may keep my self unspotted from the world , and walk before Thee in all purity and holiness . And now , O Lord , Thou invitest and exhortest me to come to thy holy Table . O my God , I know mine own unworthiness : yet in the multitude of thy mercies I will humbly approach to thine Alter , beseeching Thee to behold me not with a severe , but a gracious eye . Thou knowest the earnest desire of my Soul : be thou pleased to pass by the weakness of the flesh , and accept the willingness of the spirit ; and grant that I may now receive this holy Sacrament to the Honour and Glory of thy Name , and the Good and comfort and Salvation of my own Soul. The good Lord pardon every one that prepareth his heart to seek God , the Lord God of his Fathers , though he be not according to the Purification of the Sanctuary . Before the Bread. O Blessed Lord God , who hast given us thine only Son to lay down his life for our Sins , and his flesh for the food and nourishment of our Souls ; purge and purifie my vile and sinful Soul , that it may be a fit habitation for his pure , unspotted , and precious Body , and that no unclean thing may presume to enter where his holy feet have trod , from henceforth for ever . After the Bread. BLessed be thy holy Name , O Lord my God , who hast vouchsafed to feed me with that Bread from Heaven , the Flesh of thy dear Son ; grant that in the strength of this food I may walk before thee in holiness and righteousness all the days of my life , till I come to the Mount of God , the holy Hill , where thine Honour and our Rest dwelleth . Before the Cup. O Blessed Lord God , who hast given the Bloud of thine only Son to be shed for our sins , and to refresh and restore our weary gasping Souls ; cleanse and sanctifie me , O Lord , that I may receive this cup with a pure heart , and not with polluted lips , to the eternal comfort and refreshment of my Soul. After the Cup. BLessed be thy holy Name , O Lord my God , who hast vouchsafed me to drink of this Fountain of Living Water , the precious bloud of thy dear Son ; grant that this holy Cup may be an Antidote and Preservative against all sin and evil , and may keep my Soul in health and strength to the end of my days . An Hymn . O Lord , who didst not despise nor forsake Man transgressing thy commandment and falling : But as a tender-bowell'd Father didst visit him sundry ways ; Giving him that great and precious Promise concerning the Blessed quickning Seed . Opening unto him a door of Faith and Repentance unto life : And in the fulness of time sending the same Christ to take the Seed of Abraham : And by the oblation of his life to fulfill the obedience of the Law , And by the sacrifice of his Death to take away the curse thereof , By his death to redeem the World , And by his Resurrection to quicken the same . Who didst all things to this end , to bring back Mankind to thee , that he might be partaker of the Divine Nature , and Eternal Glory . Who diddest attest the Truth of thy Gospel , By many and manifold Miracles , By the ever-memorable Conversation of thy Saints , By their supernatural patience under torments , By the most wonderful Conversion of the whole World unto the Obedience of Faith , without Strength , Rhetorick or Force . Blessed , praised , and hallowed be thy Name , the Mention and Memory , and all the Monuments thereof , both now and for ever . Amen . After the Sacrament . LOrd , what is Man that thou art mindful of him , or the Son of man that thou visitest him ? Psal . 144. 3. What is thy Servant , that thou shouldest look upon such a dead dog as I ? 2 Sam. 9. 8. The Dogs eat of the crums that fall from their Masters Table ; but thou hast fed me with the Bread of thy Children , and given me to drink of thine own Cup. Thou hast fed me in a green pasture , and leadest me forth beside the waters of comfort , Psal . 23. 2. O taste and see how gracious the Lord is : Blessed is the man that trusteth in him . Psal . 34. 8. What reward shall I render unto the Lord for all his benefits toward me ; Psal . 116. 12. Lord , I offer up unto thee my self , my Soul and Body , and all that I am and have , beseeching thee graciously to receive me for thy servant , to dwell in thy House , and praise thy Name for evermore , Psal . 84. 4. Holy , Holy , Holy , Lord God of Sabaoth , THou art worthy , O Lord , to receive Glory , and Honour , and Power ; For thou hast created all things , and for thy pleasure they are and were created , Rev. 4. 11. Thou art worthy to take the Book , and to open the Seals thereof for thou hast slain , and hast redeemed us to our God , out of every Kindred , and Tongue , and people , and Nation ; and hast made us unto our God Kings and Priests , Revel . ● . 9. Salvation to our God , which sitteth upon the Throne , and to the Lamb. Amen . Blessing , and Glory , and Wisdom , and Thanksgiving , and Honour , and Power , and Might , be unto God for ever and ever . Amen . Rev. 7. 10 , 12. An Admonition after Receiving . AND now you have thus solemnly devoted and consecrated your self to God and his service , beware that you do not fall back , and return to your former course of sin , like the dog to his own vomit ; or as the Serpent , which casts up his Poison when he goes to drink , and when he hath quenched his thirst , returns and sucks it up again . And thus some are content to leave their sins at the Church-door , but with an intent to take them up again when they come out . But God will not be so mocked . And know this , That if you have well and worthily perform'd this Duty to day , yet if you do not persevere in Piety , as you have promised and begun , not only your former sins , but even the piety of this day shall one day rise up in judgment against you . But a diligent Watching and wariness over your ways after this , will be the best preparation against the next time . OF DEATH . AND now I cannot think any Conclusion more fit and proper for this daily course of Devout Life , than a short meditation on that which shall be the Conclusion of Life it self . I. First therefore , consider the shortness and miseries of this Life , That our days consume in vanity , and our years Psal . in trouble ; That our whole Life is but as a Dream , and when Death awakes us , we find our hands empty of all that which hath cost us so much labour , and travel , and sorrow , and sin . II. Remember the swiftness and suddenness of Death ; That our days are but a span-long , and our flourishing but as a flower of the field , which though it be not plucked up , yet soon withers of it self , and falls away . The Young may dye soon , but the Old cannot live long . III. Remember that in this short life , we are yet to provide for an Eternity either of weal or woe ; and therefore cannot be too careful how we spend every minute of that upon which depends a matter of so great , so lasting importance . IV. There is but one way of Birth , but many ways and means of Death : and our Life hangs by so small a thred , that every little Chance is ready to break it off . V. After Death we are immediately called to Judgment before the high Court of Heaven , to give a severe account how we have performed that duty to which we were created ; and accordingly to receive an irrevocable sentence of eternal happiness or misery . VI. The Judge , before whom we shall stand , is infinite both in Knowledge and Power ; so that it is impossible either to hide any thing from his all-seeing eye , or to escape out of the reach of his Almighty hand . VII . The Lord cometh in a day when we look not for him , and in an hour when we are not aware : Let us therefore watch , and wait for his coming , that when he knocketh , we may open unto him immediately , Vers . 36. How dangerous and deplorable a condition would it be , to be found and taken away in the midst of any Sin , or in a continued course of sinful Life ? On the contrary : How happy , and blessed , and joyful a thing would it be , to be found practising and persevering in that which is good ? Blessed is that servant , whom his Lord when he cometh shall find so doing , Luke 12. 43. A Prayer preparatory to Death . O Eternal Lord God , who hast created the World and all Time , who hast made my days as it were a span long , and mine Age even as nothing in respect of thee : Teach me so to number my days , that I may apply my heart to thy Heavenly Wisdom , and so carefully imploy this short time which thou hast appointed me to spend here , so make up thy reckonings before that great day come , that whensoever thou shalt call me hence , I may give such an account of the Talent wherewith thou hast intrusted me , that I may receive that joyful Sentence , Well done , good and faithful Servant , Mat. 25. 21. Grant that I may be always provided with Oil in my Lamp , and ready to enter in with the Wise Virgins whensoever the Bridegroom shall come , and receive a blessing among those which watch and wait for thy coming . So come , Lord Jesu , come quickly . Amen . Rev. 22. 20. LAMENTATIONS AND DEVOTIONS FOR THE TIMES OF CAPTIVITY . Eccles . 12. 13 , 14. Let us hear the Conclusion of the whole matter : Fear God , and keep his Commandments ; for this is the whole duty of Man. For God shall bring every work into judgment , with every secret thing , whether is be good , or whether it be evil . I. IS it nothing to you , all ye that pass by ? Behold and see if there be any sorrow like unto my sorrow , which is done unto me , wherewith the Lord hath afflicted me in the day of his fierce anger . The yoke of my transgressions is bound by his hand ; they are wreathed and come up upon my neck . He hath made my Srength to fail ; the Lord hath delivered me into their hands , from whom I am not able to rise up . The Lord hath trodden under foot all my mighty men in the midst of me ; he hath called an assembly against me to crush my young men . The Lord hath trodden the Virgin the Daughter of Judah as in a Wine-press , and all her beauty is departed from her . Zion stretcheth forth her hands , and there is none to comfort her . Her adversaries are the chief , her Enemies prosper ; for the Lord hath afflicted her . For the multitude of her transgressions her children are gone into captivity before the Enemy . For these things I weep : mine eye , mine eye runneth down with water ; because the Comforter that should relieve my Soul is far from me . My Children are desolate because the Enemy prevailed . The Lord is righteous ; for I have rebelled against his Commandment . Behold , O Lord , for I am in distress . My bowels are troubled , my heart is turned within me ; for I have grievously rebelled . Abroad the Sword bereaveth , at home there is as death . They have heard that I sigh ; there is none to comfort me . All mine Enemies have heard of my trouble ; they are glad that thou hast done it . II. How hath the Lord covered the Daughter of Zion with a Cloud in his anger , and cast down from Heaven unto the Earth the Beauty of Israel , and remembred not his footstool in the day of his anger ! He hath cut off in his fierce anger all the Srength of Israel . He hath polluted the Kingdom and the Princes thereof . Her King and her Princes are among the Gentiles : they are become like Harts that find no Pasture , and they are gone without strength before the Pursuer , Chap. 1. 6. The Law is no more ; her Prophets also find no Vision from the Lord. The Lord hath cast off his Alter , he hath abhorred his Sanctuary , and violently taken away his Tabernacle , and destroyed his places of the Assembly . The Lord hath caused the Solemn Feasts and Sabbaths to be forgotten in Zion ; and hath despised in the indignation of his anger the King and the Priest . All that pass by clap their hands at thee ; they hiss and wag their head at the Daughter of Jerusalem . Is this the City that men call the perfection of Beauty , the Joy of the whole Earth ? Behold , O Lord , and consider to whom thou hast done this , Vers . 20. III. Remember mine affliction and my misery , and the wormwood and the gall . My Soul hath them still in remembrance , and is humbled in me . This I recal to mind , therefore have I hope . It is of the Lords mercies that we are not consumed , because his Compassions fail not : They are new every morning . Great is thy faithfulness . For the Lord will not cast off for ever : but though he cause grief , yet will he have compassion according to the multitude of his mercies : for he doth not afflict willingly , nor grieve the Children of men . Wherefore doth a living man complain , a man for the punishment of his sins ? Let us search and try our ways , and turn again to the Lord. IV. The Lord hath accomplished his fury , he hath poured out his fierce anger , and hath kindled a fire in Zion , and it hath devoured the foundations thereof . The Kings of the Earth , and all the Inhabitants of the World , would not have beleived that the Adversary and the Enemy should have entered into the Gates of Jerusalem . The anger of the Lord hath divided them , he will no more regard them . They respected not the persons of the Priests , they favoured not the Elders . As for us , our eyes as yet failed for our vain help ; in our watching we have watched for a Nation that could not save us . They hunt our steps that we cannot go into the streets . Our Persecutors are swifter than the Eagles of the Heavens ; they pursued us upon the Mountains , they laid wait for us in the wilderness . The Breath of our nostrils the Anointed of the Lord , was taken in their pits , of whom we said , Under his shadow we shall live among the Heathen . V. Remember , O Lord what is come upon us : consider and behold our reproach . Our Inheritance is turned to strangers , our houses to aliens . We are Orphans and Fatherless ; our Mothers are as Widows . Servants have ruled over us ; there is none that doth deliver us out of their hand . Princes are hanged up by their hand . The Faces of the Elders were not honoured . The Joy of our Heart is ceased : our Dance is turned into Mourning . The Crown is fallen from our head : Wo unto us that we have sinned . For this our Heart is faint ; for these things our eyes are dim . Thou , O Lord , remainest for ever , thy Throne from generation to generation . Wherefore dost thou forget us for ever , and forsake us so long time ? Turn thou us unto thee , O Lord , and we shall be turned : renew our days as of old . PSALMS . I. O God , wherefore art thou absent from us so long ? Why is thy Wrath so hot against the Sheep of thy pasture ? Remember the congregation which thou hast purchased of old ; the lot of thine Inheritance , and this Mount Sion wherein thou hast dwelt . O God , the Heathen are come into thine Inheritance : thy holy Temple have they defiled , and laid Jerusalem on heaps . They have cast fire into thy Sanctuary , they have defiled the dwelling place of thy Name unto the ground . We are become a reproach to our Neighbours , a scorn and derision to them that are round about us . Lord , how long wilt thou be angry ? shall thy jealousie burn like fire for ever ? O remember not our old sins : let thy tender mercies speedily prevent us , for we are brought very low . Help us , O God of our Salvation , for the glory of thy Name ; deliver us , and purge away our sins for thy Names sake . Wherefore should the Heathen say , whereis their God ? Remember this , O Lord , that the Enemy hath reproached , and the Foolish people have blasphemed , thy Name . O deliver not the Soul of thy Turtle Dove unto the multitude of the wicked : forget not the Congregation of thy poor for ever . Have respect unto the Covenant : for the dark places of the Earth are full of the habitations of Cruelty . O let not the Oppressed return ashamed : let the poor and needy praise thy Name . Arise , O God , plead thine own cause : remember how the foolish man reproacheth thee daily . Forget not the voice of thine Enemies : the noise of those that rise up against thee increaseth continually . II. HEar , O thou Shepherd of Israel , thou that leadest Joseph like a flock : thou that dwellest between the Cherubims shew thy self . O Lord God of Hosts , how long wilt thou be angry against the Prayer of thy people ? Thou feedest them with the bread of weeping , and givest them plenty of tears to drink . Thou makest us a strife unto our Neighbours , and our Enemies laugh among themselves . Turn us again , O God of Hosts , and cause thy face to shine , and we shall be saved . Thou hast brought a Vine out of Egypt ; thou hast cast out the Heathen and planted it . Thou preparedst the Soil before it , and didst cause it to take root and it filled the Land. The Hills were covered with the shadow of it , and the goodly Cedars with the branches thereof . She sent out her Boughs into the Sea , and her Branches upon the River . Why hast thou then broken down her Hedges , so that all they that pass by the way do spoil her ? The Boar out of the Wood doth waste it , and the Wild Beast of the Feild doth devour it . Return , we beseech thee , O Lord of Hosts ; look down from Heaven , behold and visit this Vine ; And the Root which thy Right Hand hath planted , and the Branch which thou madest strong for thy self . Let thy Hand be upon the Man of thy Right Hand , upon the Son of Man whom thou madest strong for thy self . So will not we go back from thee . Quicken us , and we will call upon thy Name . Turn us again , O Lord God of Hosts , cause thy face to shine , and we shall be whole . III. O God , thou hast cast us off , thou hast scattered us ; thou hast also been displeased ; O turn thee unto us again . Thou hast made the Land to tremble ; thou hast broken it : Heal the Breaches thereof , for it shaketh . Thou hast shewed thy people heavy things ; thou hast made us to drink the Wine of Astonishment . For thou hast forsaken and abhorred thine Anointed , and hast been displeased at him . Thou hast broken the Covenant of thy Servant , and hast profaned his Crown to the ground . Thou hast broken down all his Hedges , and made his Strong Holds a Ruine . All that pass by spoil him : he is become a reproach to his Neighbours . Thou hast set up the Right hand of his Adversaries ; thou hast made all his Enemies to rejoyce . Thou hast also turned the edge of his Sword , and givest him not victory in the Battel . Thou hast made his glory to cease , and hast cast his Throne down to the ground . The days of his Youth hast thou shortened , and covered him with dishonour . How long , Lord , wilt thou hide thy self for ever ? Shall thy wrath burn like fire . Behold , O God , our Defender , and look upon the face of thine Anointed . Comfort us again now after the days wherein thou hast afflicted us and the years wherein we have seen adversity . Shew thy Servants thy Work , and their Children thy glory . And the Glorious Majesty of the Lord our God be upon us . IV. TRuly God is good to Israel , even to such as are of a clean heart . But as for me , my feet were almost gone , my steps had well nigh slipt : For I was zealous at the foolish , when I saw the Prosperity of the wicked : For they are in no peril of Death , but their strength is firm . They are not in trouble with the weak , neither are they scourged like other men . Therefore Pride compasseth them as a Chain , Violence covereth them as a Garment . Their eyes swell with fatness , they have surpassed the imaginations of their heart . They deride and speak maliciously , from on high they speak Oppression . They set their Mouth against the Heavens , and their Tongue walked through the Earth . And they say , How doth God know ? Is there Knowledge in the most High ? Behold , these are the Ungodly , these prosper in the world , they increase in riches . Verily I have cleansed my heart in vain , and washed my hands in innocency . If I say , I will speak thus , I should offend against the generation of thy Children . And I thought to know this which was grievous in my eyes . And I went into the Sanctuary , then understood I the end of these men . Surely thou settest them in slippery places , thou castest them down into destruction . How are they brought into desolation ; As in a moment they are utterly consumed with terrors . As a Dream when one awaketh , so ( Lord ) when they awake thou shalt destroy their shadow . Fret not thy self because of the evil doers ; neither be thou envious against the workers of iniquity . For they shall soon be cut down like the grass , and wither as the green Herb. I have seen the wicked in great power , aud spreading himself like a green Tree : And he passed away , and lo he was not ; yea I sought him , but he could not be found . Mark the perfect man , and behold the upright , for the end of that man is peace . But the Transgressors shall be destroyed together , and the end of the wicked shall be cut off . For the Salvation of the righteous of the Lord : he is their strength in time of trouble . And the Lord shall help them and deliver them : he shall deliver them from the wicked , and save them because they trust in him . Glory be to the Father , and to the Son , and to the Holy Ghost : As it was in the beginning , is now , and ever shall be world without end . Amen . PRAYERS . I. O My God , I am ashamed and blush to lift up my face to thee , my God : for our iniquities are increased over our head , and our trespass is grown up unto the Heavens . Since the days of our Fathers have we been in a great trespass unto this day ; and for our iniquities have we , our Kings and our Priests , been delivered into the hand of the Enemy , to the sword , to Captivity , and to a Spoil , and to confusion of face , as it is this day . O Lord God of Israel , thou art righteous : Behold , we are before thee in our trespasses , for we cannot stand before thee because of this . Nevertheless , for thy great mercies sake consume us not utterly , nor forsake us ; for thou art a gracious and merciful God. Now therefore , our God , the great , the mighty , and the terrible God , who keepest covenant and mercy , let not all the trouble seem little before thee that hath come upon us , on our Kings , on our Princes , and on our Priests , and on our Prophets , and on our Fathers , and on all thy People . Howbeit thou art just in all that is brought upon us , for thou hast done right , but we have done wickedly . Neither have our Kings , our Princes , our Priests , nor our Fathers , kept thy Law , nor hearkened unto thy Commandments , and thy Testimonies wherewith thou didst testifie against them : for they have not served thee in their Kingdom , and in thy great goodness that thou gavest them , and in the large aud fat Land which thou gavest before them ; neither turned they from their wicked works . Behold , we are servants this day ; and for the Land that thou gavest unto our Fathers , to eat the fruit thereof and the good thereof , behold , we are servants in it . II. O Lord the great and dreadful God , keeping the Covenant and Mercy to them that love him , and to them that keep his Commandments , we have sinned and have committed iniquity , and have done wickedly , and have rebelled , even by departing from thy precepts and from thy judgments . Neither have we hearkened unto thy servants the Prophets , which spake in thy Name to our Kings , our Princes , and our Fathers , and to all the people of the Land. O Lord , righteousness belongeth unto thee , but unto us confusion of face as at this day . O Lord , to us belongeth confusion of face , to our Kings , to our Princes , and to our Fathers , because we have sinned against thee . To the Lord our God belong mercies and forgivenesses , though we have rebelled against him . Neither have we obeyed the voice of the Lord our God , to walk in his Laws which he hath set before us by his servants the Prophets : therefore the Curse is poured upon us , and he hath confirmed his words which he spake against us , and against our Judges that Judged us , by bringing upon us a great evil ; for under the whole Heaven hath not been done as hath been done upon Jerusalem . O Lord , according to all thy righteousness , I beseech thee let thine anger and thy fury be turned away from thy holy mountain ; because for our sins , and for the iniquities of our Fathers , thy people are become a reproach to all that are about us . Now therefore , O our God , hear the prayer of thy servant , and his supplications , and cause thy face to shine upon thy Sanctuary that is desolate , for the Lords sake . O my God , incline thine ear and hear , open thine eyes and behold our desolations , and the People which is called by thy Name ; for we do not present our supplications before thee for our righteousness , but for thy great mercies . O Lord hear , O Lord forgive , O Lord hearken and do : defer not for thine own sake , O my God ; for thy people are called by thy Name . III O Lord God , destroy not thy People and thine Inheritance , which thou hast redeemed through thy Greatness which thou hast brought forth out of Egypt with a mighty hand . Look not unto the Stubbornness of this People , nor to their Wickedness , nor to their Sin ; lest the Land whence thou broughtest us out to say , Because the Lord was not able to bring them into the Land which he promised them , and because he hated them , he hath brought them out to flay them in the Wilderness . Yet they are thy People and thine Inheritance , which thou broughtest out by thy mighty Power , and by thy stretched-out Arm. O my Father , if it be possible let this Cup pass from us : nevertheless not as I will , but as thou wilt . Abba , Father , all things are possible unto thee ; take away this Cup from us : nevertheless not ours , but thy will be done . Amen TWO PRAYERS For the Peaceful re-settlement of this Church and State. IV. A Prayer for the Church . O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , and now in thy just judgment hast permitted our sins and follies to root it up ; be pleased at last to resume thoughts of Peace towards us , that we may do the like to one another . Lord , look down from Heaven , the Habitation of thy Holiness , and behold the ruines of a desolate Church , and compassionate to see her in the dust . Behold her , O Lord , not only broken , but crumbled ; devided into so many Sects and Factions , that she no longer represents the Ark of the God of Israel , where the Covenant and the Manna were conserved , but the Ark of Noah , filled withall various sorts of unclean Beasts : and , to complete our misery and guilt , the spirit of division hath insinuated it self as well into our affections as our judgments ; that badge of Discipleship which thou recommendest to us , is cast off , and all the contrary wrath and bitterness , anger and clamour called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of Peace that we profess ? how long shall we thus madly defeat our selves , lose that Christianity which we pretend to strive for ; O thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyned together in the same mind , and in the same judgment . And now that in Civil affairs there seems some aptness to a Composure , O let not our Spiritual differences be more unreconcileable . Lord , let not the ronghest winds blow out of the Sanctuary ; let not those which should be thy Embassadours for Peace , still sound a Trumpet for War : but do thou reveal thy self to all our Eliah's in that still small voice , which may teach them to Echo thee in the like meek treating with others . Lord , let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , and thou be pleased to give the other repentance to the acknowledgment of the Truth . To this end do thou , O Lord , mollifie all exasperated minds , take off all animosities and pre udices , contempt and heart-burnings and by uniting their hearts prepare for the reconciling their opinions : and that nothing may intercept the clear sight of thy truth , Lord , let all private and secular designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of truth and peace may be unanimously and vigorously pursued . Lord , the hearts of all men are in thy hands , O be thou pleased to let thy Spirit of peace over-shadow the minds of all contending parties ; and if it be thy will , restore this Church to her pristine state , renew her days as of old ; let her escape out of Egypt be so entire , that not an hoof may be left behind : But if thy Wisdom see it not yet a season for so full a deliverance , Lord , defer not , we beseech thee , such a degree of it , as may at least secure her a being ; if she cannot recover her beauty , yet , O Lord , grant her health , such a soundness of constitution as may preserve her from dissolution . Let thy providence find out some good Samaritans to cure her present wounds : and to whomsoever thou shalt commit that important work , Lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly , heal the hurt of the daughter of Sion ; and make them so advert to the interests both of truth and peace , that no lawful condescention may be omitted , nor any unlawful made . And do thou , who art both the wonderful Counsellor and Prince of peace , so guide and prosper all pacifick endeavours , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy primitive days may at length revert , wherein Vice was the only Heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common enemy , our unbrotherly feuds into a Christian Zeal against all that exalts it self against the obedience of Christ . Lord , hear us , and ordain peace for us , even for his sake whom thou hast ordained our peace-maker , Jesus Christ our Lord. V. A Prayer for the King and State. O Most gracious Lord , who dost not afflict willingly , nor grieve the children of men , who smitest not till the importunity of our sins enforce thee , & then correctest in measure , we thy unworthy creatures humbly acknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arrived ere thou beganst to visit them ! and when thou couldst no longer forbear , yet mastering thy power , thou hast not proportioned thy vengeance to our crimes , but to thy own gracious design of reducing , and reclaiming us . Lord , had the first stroke of thy hand been exterminating , our guilts had justified the method ; but thou hast proceeded by such easie and gentle degrees , as witness how much thou desiredst to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated only by our own incorrigibleness . 'T is now , O Lord , these many years that this Nation hath been in the Furnace , and yet our dross wastes not , but encreases ; and it is owing only to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a Nation , who cease not to be most sinful , and provoking Nation . O Lord , let not this long-suffering of thine serve only to upbraid our obstinacy , and inhanse our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And Oh , that this may be the day for us thus to discern the things that belong to our peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation , may by the operation of thy mighty Spirit have their Souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very Stones raise up children unto Abraham , work our stony flinty hearts into such a temper as may be malleable into the impressions of thy grace , that all the sinners of Sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine ; but in stead of our mutinous complaining at the punishments of our sins , search and try our ways , and turn again to the Lord. O be thou pleased to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . Lord , thy Dove seems to approach us with an olive-branch in her mouth , oh let not our filth and noisomness chase her away ; but grant us that true repentance which may atone thee , and that Christian charity which may reconcile us with one another . Lord , let not our breach either with thee or among our selves be incurable , but by making up the first prepare us for the healing of the latter . And because , O Lord , the way to make us one fold is to have one Shepherd , be pleased to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this people as of one man , that the only contention may be who shall most forward in bringing back our David . O let none reflect on their past guilts as an argument to persevere , but repent , and to make their return so sincere as may qualifie them not only for his but thy Mercy . And , Lord , be pleased so to guide the hearts of all who shall be intrusted with that great concernment of setling this Nation , that they may weigh all their deliberations in the balance of the Sanctuary , that conscience , not interest , may be the ruling principle , and that they may render to Cesar the things that are Cesars , and to God the things that are Gods ; that they may become healers of our breaches and happy repairers of the sad ruines both in Church and State ; and grant , O Lord , that as those sins which made them are become National , so the repentance may be National also , and that evidenced by the proper fruits of it , by zeal of restoring of the rights both of thee and thine Anointed . And do thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will , much less the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so entirely devoted to thee , that he may wish his own honour only as a means to advance thine . O let the precepts and example of his Blessed Father never depart from his mind ; and as thou wert pleased to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed instrument of replanting the power instead of the form of Godliness among us , of restoring Christian vertue in a prophane and almost barbarous Nation . And if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licentiousness , O let him come a great but happy defeat to all such , not bring fewel , but cure , to their inordinate appetites ; and by his example as a Christian , and his Authority as a King , so invite to good , and restrain from evil , that he may not only release our temporal , but our spiritual bondage , suppress those foul and scandalous vices which have so long captivated us , and by securing our inward , provide for the perpetuating our outward peace , Lord , establish thou his throne in righteousness , make him a signal instrument of thy glory and our happiness , and let him reap the fruits of it in comfort here , and in bliss hereafter ; that so his earthly Crown may serve to enhanse and inrich his heavenly . Grant this O King of Kings , for thy sake and intercession of our Blessed Mediator , Jesus Christ . A Prayer for all Christian Princes and the Ecclesiastical State. ALmighty God who rulest in the Kingdoms of men , and in all events of the world , defend those with thy mercy whom thou hast adorned with thy power , lift up the horn advance the just interests of all Christian Kings , Princes , and States by the power of thy venerable and life-giving passion . Give unto all them who serve thee in the ministeries of religion , wisdom and holiness , the blessings of peace , and great abilities to minister prosperously to the good of souls by the power and aids of thy holy Spirit of wisdom . Pardon all our sins ; take away our iniquities from us all , and preserve us from all danger and trouble , from need and persecution , from the temptations of the Devil , from the violence ▪ and fraud of all our enemies . Keep us O God from sinning against thee , and from suffering thy wrath , through Jesus Christ our Lord. Amen . Postscript . THE desolation of Sion being that which every good Christian ought to remember in his Daily . Addresses to Heaven , I should wrong , not only your Charity , but even your good Nature , to think you forgetful or careless of our Common Mother , the Church of England , thus despightfully used by those ungrateful and unnatural Children , who having formerly sucked her Breasts , yet are not ashamed to trample upon her in the day of her Calamity . I have therefore thought it not improper to add these foregoing Lamentations and Devotions in her behalf ; hoping they will not be unacceptable or unuseful to you , and such others as shall find it worth their while to have proceeded thus far . To the blessing of God I commend them and you . Farewell . THE END . Notes, typically marginal, from the original text Notes for div A45408-e1370 Mat. 6. 7 , 8. Mat. 6. 9. Luke 11. 2. Mat. 5. 23. Mat. 6. 12 , 14 , 15. Psal . 19. 14. Psal . 27. 8. 28. 2. Esth . 5. 2. Psal . 51. 5. Ezr. 9. 6 , 7. 2 Cor. 7. 10. Mat. 6. 33. 1 Tim. 2. 1. Luke 1. 79. Isai . Gen 18. 32. Mat. 5. 44. Luk. 18. 1. Eph. 6. 18. 1 Thes . 5. 17. Psal . 119. 62. Acts 16. 25. Mal. 4. 2. 1 Thes . 5. 23. Psal . 121. 1. 1 Thes . 5. 5. 8. Rom. 13. 13. Psal . 119. 18 , 36 , 133. Psal . 91. 2. Psal . 121. 8. Psal . 121. 7. Jude 24. Phil. 4. 7. Com. Pr. Mat. 6. 6. Mat. 18. 20. Eph. 3. 20. Com. Pr. Heb. 13. 20. Phil. 2. 13. Jude 24. Psal . 103. 1 , 2 , 3 , 4. Luke 1. 46. 2 Cor. 6. 2. Mat. 5. 21. 2 Thess . 2. 16. Mat. 24. 44. Psal . 27. 23 Psal . 84. 28. Eccl. 11. 8. Psal . 27. 9 , 10. Psal . 130. 1. Psal . 51. 1 , 2. Psal . 121. 4. Cor. 10. 13. Heb. 20. 23. Dan. 9. 4 , 5. Pri. Form of Prep . Psal . 130. 3. Isai . Psal . 103. 10. Rom. 13. 12. 1 Tim. 6. 12. Joh. 4. 24. Mat. 22. Luke 14. 18 , 19 , 20. Mat. 22. 12. Zach. 3. 1. Zach. 13. 1. 2 Pet. 2. 22. Psal . 5. 7. Mat. 26. 41. 2 Chron. 30. 18 , 19. 1 Kings 19. 8. B. Andrews Man. p. 290. Mat. 15. 27. 2 Pet. 2. 22. Psal . Psal . 103. 15. Luke . 12. 46. Psal . 90. 12. Mat. 25. 1 , 10. Lam. c. 1. v. 12. 14 , 15 , 6 , 17 , 5. Vers . 16. Ver. 18 , 20 , 21. C. 2. v. 1 , 3 , 2 , 9. C. 2. v. 9 , 7 , 6. Vers . 15. C , 3. v. 19 , 20 , 21. Ver. 22 , 23 , 31 , 32 , 33. Ver. 39 , 40. Chap. 4. ver . 11 , 12. Ver. 16 , 17 , 18 , 19. Vers . 20. Chap. 5. ver . 2 , 3. Vers . 8 , 12 , 15 , 16. Vers . 17. Vers . 19 , 20 , 21. Psal . 74. 1 , 2. 79. Ver. 1. 74. ver . 7. 79 ver . 4 , 5 , 8 , 9 , 10. ●4 . ver . 18 , 19 , 20 , 21 , 22 , 23. Psal . 80. 1. 4 , 5 , 6 , 7. V. 8 , 9 , 10 , 11 , 12 , 13 , 14 , 15. Ver. 17 , 18 , 19. Psal . 60. 1 , 2 , 3. 89. ver . 38 , 39 , 40 , 41 , 42 , 43 , 44 , 45 , 46. 84. ver . 9. 90. ver . 15 , 16 , 17. Psal . 73. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 11 , 12. Ver. 13 , 15 , 16 , 17 , 18 , 19 , 20. 37 ver . 1 , 2 , 35 , 36 , 37 , 38 , 39. Ezra 9. 6 , 7 , 15. Neh. 9. 31 , 32 , 33 , 34 , 35 , 36. Dan 9. 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11 , 12. Ver. 16 , 17 , 18 , 19. Deut. 9. 26 , 27 , 28 , 29. Mat. 26. 39. Mar. 14. 36. 
A45322	----	Susurrium cum Deo soliloqvies, or, Holy self-conferences of the devout soul upon sundry choice occasions with humble addresses to the throne of grace : together with The souls farwell to earth and approaches to heaven / by Jos. Hall. Hall, Joseph, 1574-1656. This text is an enriched version of the TCP digital transcription A45322 of text R2803 in the English Short Title Catalog (Wing H420). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 260 KB of XML-encoded text transcribed from 204 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45322 Wing H420 ESTC R2803 09542686 ocm 09542686 43559 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45322) Transcribed from: (Early English Books Online ; image set 43559) Images scanned from microfilm: (Early English books, 1641-1700 ; 1332:31) Susurrium cum Deo soliloqvies, or, Holy self-conferences of the devout soul upon sundry choice occasions with humble addresses to the throne of grace : together with The souls farwell to earth and approaches to heaven / by Jos. Hall. Hall, Joseph, 1574-1656. Hall, Joseph, 1574-1656. Soules farewell to earth and approaches to heaven. This text is an enriched version of the TCP digital transcription A45322 of text R2803 in the English Short Title Catalog (Wing H420). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread [8], 391, [3] p. Printed by Will. Hunt and are to be sold by George Lathum Junior, London : 1651. "The sovles farewell to earth and approaches to heaven" (p. 307-391) has special t.p. Reproduction of original in the British Library. eng Devotional literature. A45322 R2803 (Wing H420). civilwar no Susurrium cum Deo. Soliloquies: or, Holy self-conferences of the devout soul, upon sundry choice occasions, with humble addresses to the thr Hall, Joseph 1651 47107 15 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2005-11 TCP Assigned for keying and markup 2006-03 SPi Global Keyed and coded from ProQuest page images 2006-04 Jonathan Blaney Sampled and proofread 2006-04 Jonathan Blaney Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion SUSURRIUM CUM DEO SOLILOQVIES : OR , Holy Self-Conferences of the DEVOUT SOUL , upon sundry choice Occasions , With Humble Addresses to the Throne of Grace . Together with The Souls Farwell to Earth , AND Approaches to Heaven . The second Edition . By JOS. HALL , B. Norwich . LONDON , Printed by Will : Hunt , and are to be sold by George Lathum junior , at the Signe of the Bishops Head in St Pauls Churchyard . 1651. THE AUTHORS SVPPLICATORY DEDICATION . TO thee only , O my God , who hast put these holy Thoughts into my soule , doe I most humbly desire to Dedicate both my selfe and them ; Earnestly beseeching thee graciously to accept of both : And that thou wouldst be pleased to accompany and follow these my weak practicall Devotions , with a sensible blessing in every Reader . Let these good Meditations not rest in the eie , but descend into the Bosome of the Perusers : and effectually worke in their Hearts , that warmth of pious Affections , which I have here presumed to exemplifie in mine ; To the glory of thy great Name , and our mutuall comfort , in the day of the glorious appearing of our Lord Jesus . Amen . THE Heads of the severall Soliloquies . 1. The best Prospect . 2. The happy Parting , 3. Heavenly conversation . 4. Love unchangeable . 5. The Happiest Object . 6. Vnchangeable duration . 7. Trust upon Triall . 8. Angelicall Familiarity . 9. The unanswerable Christian . 10. Hellish Hostility . 11. False Joy . 12. True Light . 13. Bosome-Discourse . 14. The insensible fetters . 15. Satans Prevalence . 16. Leasurely growth . 17. Allowable variety . 18. Misconstructions of holinesse . 19. Two Heavens in one . 20. The stock imployed . 21. Love of Life . 22. Equall Distribution . 23. The Bodies subjection . 24. The ground of unproficiency . 25. The sure Refuge . 26. The light Burden . 27. Joy intermitted . 28. Vniversall Interest . 29. The spiritual Bedleem . 30. The difference of actions 31. The necessity of labour . 32. Acquaintance with heaven . 33. The All-sufficient knowledge . 34. Poor Greatness . 35. Acceptation of desires . 36. Heavenly ioyes . 37. Mixed Contentments . 38. True Wealth . 39. False Light . 40. The haste of Desire . 41. Deaths remembrancers . 42. Faiths victory . 43. The unfailing friend . 44. Quiet Humility . 45. Sure Mercies . 46. Dangerous Prosperity . 47. Cheerfull Obedience . 48. Heavenly accordance . 49. Divine Bounty . 50. Sweet use of Power . 51. The power of conscience . 52. Proud Poverty . 53. The happiest Society . 54. Honey from the Rock . 55. Sure Earnest . 56. Heavenly Manna . 57. The Hearts treasure . 58. The narrow way . 59. Gods various proceedings . 60. The waking Guardian . 61. The sting of guiltines . 62. Beneficiall want . 63. Interchange of conditions . 64. The rule of devotion . 65. Hels triumph . 66. Dumbe homage . 67. Indifferency of events . 68. The transcendent love . 69. Choice of seasons . 70. The happy return home . 71. The confinements of Age . 72. Sin without sense . 73. The extremes of devotion . 74. The sick mans vowes . 75. The suggestions of a false heart . 76. Sacred Melody . 77. Blemishes of the holy Function . 78. The blessed reward . 79. Presages of judgement . 80. Vnwearied motion , and rest eternall . June the 26th , 1650. I Have perused these divine and holy Soliloquies between God and the faithfull Soule , and doe finde them to bee so pious and profitable , so sweet and comfortable , and full of pious and spiritual devotion , that I judge them well worthy to be Printed and Published . IOHN DOWNAME . Selfe-Conferences . Soliloq . I. The best Prospect . O My God , I shall not bee worthy of my eyes , if I think I can imploy them better , than in looking up to thy heaven : and shall I not be worthy to look up to heaven , if I suffer my eyes to rest there , and not looke through heaven at thee , the Almighty Maker and Ruler of it ; who dwell'st there in all glory and Majesty ; and if seeing thee I doe not alwaies adore thee , and find my soul taken up with awfull and admiring thoughts concerning thee : I see many eyes have looked curiously upon that glorious frame else they could not have made so punctuall observation of the fire , and motion of those goodly Globes of light , which thou hast placed there , as to fortell all their Conjunctions , and Oppositions , for many hundred yeeres before ; but , whiles they look at the Motions , let me look at the Mover ; wondring , not without ravishment of spirit , at that infinite Power and Wisddome , which keepes up those numberlesse and immense bodies in so perfect a regularity , that they all keepe their just stations , and times , without the least varying from the course which thou settedst them in their first Creation ; so whiles their observation makes them the wiser , mine shall make me the holier . Much variety of Objects hast thou given us , here below , which do commonly take up our eyes ; but it shall bee my fault , if all those doe not rather lead my thoughts to thee , than withdraw them from thee ; since thy power and Majesty is clearly conspicuous in them all . O God , whiles I have eyes , let me never but see thee in all things , let me never but enjoy thee ; Let me see thee here as thou maiest be seen , by the eye of faith , till I may see , as I am seen , hereafter , in glory : Let me see thee as through a glasse darkly here on earth , till I may come to see thee face to face in Heaven . Soliloq . II. The happy parting . I Have lived divers yeers longer than holy David did ; yet I can truely say with him ; if that Psalme were his which hath the Title of Moses ; We have brought our yeares to an end , as it were a tale that is told : Me thinks , O my soule , it is but yesterday since we met ; and now we are upon parting ; neither shall we , I hope , be unwilling to take leave ; for what advantage can it bee to us to hold out longer together ? One peece of me cannot but grow more infirme with use and time ; and therupon must follow a decay of all faculties , and operations : Where the Tooles are growne bad and dull , what worke can be exquisite ? Thou seest it then necessary , and inevitable that we must yeeld to age , and grow worse with continuance . And what privilege can meer time give us in our duration ? We see the basest of stones last longer than the durablest plants ; and we see trees hold out longer then any sensitive Creatures ; and divers of those sensitive Creatures out-last man , the Lord of them all : neither are any of these held more excellent because they weare out more houres : Wee know Henoch was more happy that was fetcht away at three hundred sixty five yeares , than Methuselah at nine hundred sixty and nine : Difference of age doth nothing but pull downe a side where there are not supplies of increasing abilities . Should we continue our partnership many yeares longer , could wee hope for more health and strength of body , more vigour of understanding and judgement , more heate of good affections ? And can wee doubt that it will be else-where better with us ? Doe wee not know what abides for us above ? Are we not assured that if our earthly house of this Tabernacle were dissolved , we have a building of God , an house not made with hands , eternall in the heavens . Why therefore , oh , why , should ye be loath to part upon faire termes ? Thou , O my soule , to the possession of that happy Mansion , which thy deare Saviour hath from eternity prepared for thee in his Fathers house : and thou , O my body , to that quiet repository of thy Grave , till ye both shall happily meet in the blessed Resurrection of the just , never , never to be severed ? Soliloq . III. Heavenly Conversation . IT matters not a little with whom wee hold our familiar Conversation ; for commonly wee are transformed into the Dispositions and manners of those whose company we frequent : We daily see those who by haunting the society of Drunkards , and debauched persons , have from civill and orderly men growne into extremity of lewdnesse ; and on the contrary , those who have consorted themselves with the holy and vertuous , have attained to a gracious participation of their sanctity : Why shouldst thou not then , O my soule , by a continuall conversation with God , and his Angels , improve to an heavenly disposition ? Thou canst not , whiles thou art here , but have somewhat to doe with the world ; that will necessarily intrude into thy presence , and force upon thee businesses unavoidable ; and thy secular friends may well looke to have some share in thy sociable entertainements : But these are but goers and commers , easily and willingly dismissed , after some kind interlocutions : The Company that must stick by thee is spirituall , which shall never leave thee , if thou have the grace to apply thy selfe to them upon all occasions . Thou maist hold faire correspondence with all other not offensive companions ; but thy entirenesse must be onely with these . Let those other be never so faithfull , yet they are uncertaine ; bee their will never so good , yet their power is limited ; these are never but at hand , never but able , and willing to make and keepe thee happy . O my God , thou seest how subject I am to distractions ; Oh hold mee close to thee : Let me enter into the same company here in my Pilgrimage , which I shall for ever enjoy hereafter in my home . Solilo . IV. Love unchangeable . OUr younger years are wont to bee delightted with variety , and to be much affected to a change , although to the worse : The childe is better pleased with his new Coat , though the old be farre handsomer : Whereas age and experience fixeth our desires and teacheth us to set the greatest vallue upon those good things wherewith we have been longest acquainted . Yea , it is the generall disposition of nature to be cloyed with continued blessings , and upon long fruition to complaine of that good which we first commended for pleasing , and beneficiall : What could relish better with the Israelites the first morning than the Angels food which fell downe from heaven every day about their Campe ? the taste whereof was like to wafers made with honey : If we stay but a while , wee shall , ere many yeeres , heare them calling for the Onions and Garlike of Egypt ; and crying out : Now our soule is dried away ; there is nothing but this Manna before our eyes . Our wanton appetite is apt to be weary of the best blessings , both of earth and heaven , and to nauseate with store : Neither is any thing more tedious to us , than the enjoyned repetition of a daily-tasked Devotion . But contrarily , Grace endeares all blessings to us by their continuance , and heightens our affections , where they are rightly placed , by the length of the time of their enjoying . O God , it is thy mercy that thou hast vouchsafed to allow mee an early interest in thee , even from my tender yeeres , : the more and longer I have known thee , the more cause have I still found to love thee , and adore thee ; Thou art ever one and unchangeable ; Oh make thou my heart so ; Devote thou me wholly unto thee ; and by how much cooler my old age is in all other affections , inflame it so much the more in my love to thee . Solil . V. The happiest Object . IF we could attaine to settle in our thoughts a right apprehension of the Majesty of God , it would put us unto the comfortable exercise of all the affections that belong to the Soule : For surely , if wee could conceive aright of his Omnipotent power , and transcending glory , and incomprehensible infinitenesse , we could not but tremble before him , and be alwaies taken up with an adoring feare of him : And , if we could apprehend his infinite goodnesse both in himselfe and to mankinde , wee could not but be ravished with a fervent love to him , and should thinke our selves happy , that we might bee allowed to love such a God ; and if we could conceive of that absolute beauty of his holinesse , and blissefull presence , we could not but be enflamed with a longing desire to enjoy such a God ; and if wee could apprehend all these ; we could not bee but both transported with an unspeakeable joy , that we have a sure interest in a God so holy , so good , so almighty , so glorious , and stricken with an unexpressible griefe , that we should either offend him , or suffer our selves to want but for a moment the feeling presence of that all-sufficient , and all-comprehending Majesty : On the contrary , those men begin at the wrong end , who go about to draw their affections to God first , and then after seeke to have their mindes enlightned with right conceits of his Essence and Attributes : who meeting with those occurrent Temptations , which mainly crosse them in their desires and affections , are strait set off from prosecuting their good motions , and are as new to seeke of a God , as if they had never bent their thoughts towards heaven . O God , let it be the maine care of my life , to know thee , and whom thou hast sent Jesus Christ thy Son my Saviour . I cannot through thy mercy fail of an heavenly disposition of soule whiles I am here , and of a life of eternall glory with thee hereafter . Solilo . VI . Vnchangeable duration . IN the first minute wherin wee live , we enter upon an eternity of being ; and , though at the first , through the want of the exercise of reason , we cannot know it ; and afterwards , through our inconsideration , and the bewitching businesses of time , we doe not seriously lay it to heart , we are in a state of everlastingnesse ; there must upon the necessity of our mortality be a change of our condition , but with a perpetuity of our being ; the body must undergo a temporary dissolution , and the soule a remove , either to blisse or torment ; but both of them , upon their meeting , shall continue in an unchangeable duration , for ever and ever : And if wee are wont to slight transitory and vanishing commodities , by reason of their momentany continuance , and to make most account of things durable ; What care and great thoughts ought I to bestow upon my selfe , who shall outlast the present world ; and how ought I to frame my life so , as it may fall upon an eternity infinitely happy and glorious ? O God , doe thou set off my heart from all these earthly vanities , and fix it above with thee . As there shall bee no end of my being , so let there bee no change of my affections ; Let them before-hand take possession of that heaven of thine , whereto I am aspiring : Let nothing but this clay of mine bee left remaining upon this earth whereinto it is mouldring ; Let my spirituall part bee ever with thee whence it came , and enter upon that blisse which knows neither change nor end . Soliloq . VII . Trust upon Triall . WHat a Providence there is over all the creatures in the world , which both produceth them to their being , and over-rules , and carries them on , to and in their dissolution without their knowledge , or intended cooperation ; but for those whom God hath indued with the faculty of ratiocination , how easie is it to observe the course of the divine proceedings with them , how that all-wise God contrives their affaires and events quite beyond , and above the power of their weak projections ; how he prevents their Desires , how he fetches about inexpected and improbable occurrences to their hinderance , or advantage ; sometimes blessing them with successe , beyond all their hopes , sometimes blasting their projects , when their blossomes are at the fairest ? Surely , if I looke onely in a dull stupidity upon the outsides of all accidents , that befall me , and not improve my reason and faith to discerne , and acknowledge that invisible power , that orders them to his owne , and their ends , I shall bee little better than bruitish ; and if upon the observation of all that good hand of God , sensibly leading mee on , in all the waies of my younger , and riper age , in so many feeling and apparent experiments of his gracious provisions and protections , I shall not have learned to trust him with the small remainder of my daies , and the happy close of that life which he hath so long , and mercifully preserved , the favours of a bountifull God shall have been cast away upon a barren , and unthankfull heart . O God , I am such as thou hast made me , make up thy good worke in me , and keep me that I do not marre my selfe with my wretched unbeliefe , I have tryed thee to the full ; Oh that I could cast my selfe wholly upon thee ; and trust thee both with my body and soule , for my safe passage to that blessed home ; and for the perfect accomplishment of my glory , in thine . Soliloq . VIII . Angelicall Familiarity . THere is no reason to induce a man to thinke that the good Angels are not as assiduously present with us , for our good , as the evill Angels are for our hurt ; since we know that the evill spirits cannot bee more full of malice to work our harm , than the blessed Angels are full of charity , & wel-wishing to mankinde ; and the evill are only let loose to tempt us by a permission of the Almighty , wheras the good are by a gracious delegation from God encharged with our custody ; Now , that the evill spirits are ever at hand , ready upon all occasions to present their services to us for our furtherance to mischiefe , appeares too plainly in their continuall temptations which they inject into our thoughts ; in their reall and speedy operations with the spels and charmes of their wicked Clients , which are no lesse effectually answered by them , immediately , upon their practice , than naturall causes are by their ordinary and regular productions . It must needs follow therefore , that the good Angels are as close to us , and as inseparable from us : and though we see neither , yet hee that hath spirituall eyes perceives them both , and is accordingly affected to their presence . If then wicked men sticke not to goe so far as to endanger , and draw on their owne damnation , by familiarly conversing with malignant Spirits ; Why should not I for the unspeakable advantage of any soule affect an awfully-familiar Conversation with those blessed Angels which I know to be with me ? The language of spirits are thoughts : Why doe not I entertaine them in my secret cogitations , and hold an holy discourse with them in mentall allocutions ; and so carry my selfe as that I may ever hold faire correspondence with those invisible companions , and may expect from them all gracious offices , of holy motions , carefull protection , and at last an happy conveyance to my glory ? O my soule , thou art a Spirit , as they are ; doe thou ever see them , as they see thee ; and so speak to them , as they speake to thee ; and blesse thy God for their presence , and tuition ; and take heed of doing ought that may cause those heavenly guardians to turne away their faces from thee as asham'd of their charge . Soliloq . IX . The unanswerable Christian . IT is no small griefe to any good heart that loves the Lord Jesus in sincerity , to see how utterly unanswerable the greater sort of men that beare the name of Christ are to the example and precepts of that Christ whose name they beare : He was humble and meeke , they proud and insolent ; hee bade us love our enemies , they hardly can love their friends ; he prayed for his persecutors , they curse ; hee that had the command of all , cared not to possesse any thing , they not having right to much , would possesse all ; hee bade us give our Coat also to him that takes our Cloak , they take both Coat and Cloake from him that hath it ; he bade us turne our cheek for the other blow , they will bee sure to give two blowes for one ; he paid obedience to a Foster Father , and tribute to Caesar , they despise Government ; his trade was onely doing good , spending the night in praying , the day in preaching and healing ; they debauch their time , revelling away the night , and sleeping away , or mispending the day ; he forbad Oaths , they not onely sweare and forsweare , but blaspheme too ; hee bade us make friends of the Mammon of unrighteousnes , they make Mammon their God ; hee bade us take up his Crosse , they impose their own ; he bad us lay up our treasure in heaven , they place their heaven in earth ; he bids us give to them that ask , they take violently from the owners ; he bade us return good for evill , they for good return evill ; he charged his Disciples to love one another , they nourish malice and rancor against their brethren ; hee left peace for a Legacy to his followers , they are apt to set the world on fire : His businesse was to save , theirs to destroy . O God , let rivers of waters run downe mine eyes because they do no better keep the law of thy Gospel . Give grace to all that are called by thy name , to walke worthy of that high profession wherto they are called : And keepe me thy unworthy servant that I may never deviate from that blessed patterne which thou hast set before me : Oh let mee never shame that great name that is put upon me : Let mee in all things approve my self a Christian in earnest ; and so conform my selfe to thee , in all thy example and commands , that it may be no dishonour to thee to owne mee for thine . Soliloq . X. Hellish Hostility . I Cannot but observe how universall it is in all kindes for one creature to prey upon another , the greater fishes devoure the lesse , the birds of Rapine feed upon the smaller Foules , the ravenous wild beasts sustaine themselves with the flesh of the weaker and tamer cattle ; the Dog pursues the Hare , the Cat the Mouse ; Yea the very Moale under the earth hunts for the worm , and the Spider in our Window for the flye : Whether it pleased God to ordain this antipathy in nature , or whether mans sin brought this enmity upon the creature I enquire not , this I am sure of ; that both God hath given unto man ( the Lord of this inferiour world ) leave and power , to prey upon all these his fellow-creatures ; and to make his use of them , both for his necessity , and lawfull pleasure ; and that the God of this world is only hee that hath stirred up men to prey upon one another ; some to eat their flesh , as the savage Indians ; others to destroy their lives , estates , good names : this proceedes only from him that is a murtherer from the beginning . O my soule , doe thou mourne in secret to see the great enemy of mankinde so wofully prevalent as to make the earth so bloody a shambles to the sons of men ; and to see Christians so outragiously cruell to their own flesh : And O thou that art the Lord of Hosts , and the God of peace , restraine thou the violent fury of those which are called by thy name , and compose these unhappy quarrels amongst them that should be brethren . Let me ( if it may stand with thy blessed will ) once again see peace smile ore the earth , before I come to see thy face in glory . Soliloq . XI . False Joy . AMongst these publicke blusters of the World , I finde many men that secretly applaud themselves in the conceit of an happy peace which they find in their bosom : Where all is calme and quiet ; no distemper of passions , no fear of evill , no sting of remorse , no disturbance of doubts ; but all smoothnesse of brow , and all tranquility of minde ; whose course of life , yet , without any great enquiry hath appeared to bee not over-strict and regular . I hear them boast of their Condition , without any envy of their happinesse , as one that had rather heare them complaine of their inward unquietnesse , than brag of their peace . Give me a man that after many secret bickerings , and hard conflicts in his breast , upon a serious penitence , and sense of reconciliation with his God hath attained to a quiet heart , walking conscionably and close with that Majesty with whom he is attoned ; I shall bless and emulate him as a meet subject of true joy : For spiritually there is never a perfect calme but after a tempest ; the winde and earthquake and fire make way for the soft voice . But I pitty the flatteries , and selfe-applauses of a carelesse and impenitent heart : This jollity hath in it much danger , and without some change , death . Oh Savior , I know thou cam'st to send fire on the earth ; yea fire into these earthen bosomes , whereof the very best hath combustible matter enough for thee to worke upon ; and what will I ( thou saist ) if it be already kindled ; O blessed Jesu , my will agrees with thine ; I desire nothing in the world more than that this fire of thine may flame up in my soul , and burne up those secret corruptions which have lyen smothering within me : Set me at full variance with my selfe , that I may be at peace with thee . Soliloq . XII . True Light . THou hast taught us , O Saviour , that even the light of man may be darknesse , and that the light endarkned causeth the greatest darknesse : neither can it be otherwise ; since the very obscuring of the light maketh some kind of darknesse , the utter extinction of it must needs make the darkenesse absolute . Now what is darknesse but a meere privation of light : There is but a double spirituall light , the absence whereof causeth darknesse : Thine Evangelist hath justly said of thee , Thou art the true light , that enlightnest every man that commeth into the world ; Thy Psalmist hath said of thy Divine Oracles , Thy Word is a Lanterne unto my feet , and a light unto my steps ; whosoever wants both , or either of these , cannot but be in darkness , yea his pretended light cannot but be darkness it selfe . I see , O Lord , there is much of this dark light in the World ; In one I observe a kinde of Glow-wormelight , which in a Summers evening shines somewhat bright , but he that should offer to light his Candle at it would be much deceived ; this is justly a darke light , since it shines not at all by day , neither is at all communicable to another , no not to the bearer it selfe : In another , I see the light of a dark Lantern ; which casts out some Gleams of light , but only to him that bears it ; even this mans light is darknesse also , to all the world besides himselfe : In a third I see a resemblance of that meteoricall light , which appears in Moorish places , that seems fire , but is nothing but a slimy glittering exhalation , causing both the wonder and errour of the Travailer ; leading him , through the impulsive motion of the air , into a Ditch ; and of this kind I find too much variety ; all of them agreeing in this , that they pretend Visions and Revelations of the Spirit even for contrary projections . O Saviour , what light soever is not derived from thee , is no better than darknesse : Thou hast sufficiently revealed thy selfe and thy will to us in thy Word ; as for any new lights ( except it be a clearer manifestation of the old ) O Lord give me the grace not to follow them : I finde a double light to proceed from thee , one which is a generall light , that enlightens every man that comes into the world ; the other a speciall light of thy spirit illuminating the soul of every beleever with a right apprehension of thee and heavenly things : O do thou shine into my soule with this heavenly light of thine ; and if this bee not enough to make me happy , ( without the acce●sion , and with the rejection of other new lights ) let mee sit in perpetuall darknesse . Soliloq . XIII . Bosome-Discourse . O Lord , if I had the skill , and grace to be ever communing with my owne heart , and with thee , I should never want either worke , or company , never have cause to complaine of solitarinesse , or tedious houres : For there is no time wherein there is not some maine business to be done between thee and my soul ; one while finding my heart dull and stupid , I should have cause to rowse it up by some quickning meditation ; another while finding it dejected with some inexpected Crosse , I should be chearing it up with some comfortable Applications : One while finding it distracted with some scrupulous doubts , I should be labouring to settle it in just resolutions ; another while perceiving it to incline towards idle thoughts , I should bee cheeking it with a seasonable reprehension : One while , finding it faint and flacke in holy duties , I should chide it into a more sensitive vigour ; another while , finding it more cheerfull in the performances of Devotion , I should encourage it with the assurance of a gracious acceptation : One while I should find cause to fortifie it against temptations ; another while to erect it after a foile : one while to Conflict ; another to Triumph : One while to examine my condition ; another while either to deplore , or congratulate it : One while I should finde time to sue to thee my God for the supply of some want ; another while to blesse thee for favours received : One while to bemoane my wretchednesse , another while to adore thy infinite greatness : One while to renew my vowes ; another while to beg pardon for my omissions : One while to seeke thee with teares and due Humiliation ; another while to rejoyce in thy great salvation : The varieties of my ever-changing condition , whiles I am in this vale of misery , cannot want the perpetuall imployment of a busie soule . O God , let me be dumbe to all the world , so as I may ever have a tongue for thee , and my owne heart . Soliloq . XIV . The insensible Fetters . WHat a subtile Devill wee have to deale with ? He will be sure to give the sinner line enough , so he may be sure to hold him : he shall have his full scope and freedom to all honest , and religious practices ; so as by some one secret sin that evill spirit may have power over his soul , both to ensnare , and retaine it : Hee cares not how godly we seem , how conscionable we are in all other actions , so as he may still in one dear sinne keep us fast intangled : Wherupon it often comes to pass , that not onely the eyes of the World , but even our own are too often deceived in the judgement of our spirituall estate : We profess strict holiness ; and give good proofes , upon occasion , of a tender , and well-guided Conscience , so as this glorious shew wins us the reputation of rare vertue and exemplary piety : yet still that wicked Devill hath a tie upon our heel : there is some peccadillio of smothered lust , or concealed pride , or zealous cruelty , and uncharitableness , that gives him the command of our soules at pleasure : and this shall no less fetch us within his power and mercy , than if we were lockt up under a thousand chaines . O God , thou who art infinite both in wisdom and power , do thou enable me not only to resist the power , but to avoid the wiles of that cunning Spirit : let me give him no advantage by the close entertainment of any bosome sin : Let my holiness and obedience be as universall , as either thy commands , or his mischievous intentions . Soliloq . XV . Satans prevalence . HOw busie and prevalent Satan is , in this present age , above all former times , appeares too plainly in those universall broiles , and combustions which he hath raised all the world over ; whereof no nation of the whole knowne habitable earth is at this day free ; in the strange number and variety of Sects , Schismes , Heresies , set on foot by him , every where ; the like whereof were never heard of , in the preceding times of the Church ; in the rifenesse of bold and professed Atheisme ; and most clearly , in the marveilous multitude of Witches abounding in all parts . Heretofore one of those Clients of Hell in a whole Country was hooted at as a strange Monster ; now , hundreds are discovered in one shire ; and ( if Fame deceive us not ) in a village of fourteen houses in the North parts are found so many of this damned breed : heretofore , onely some barbarous , and wild Deserts ; or some rude uninhabited Coasts , as of Lapland , and Finland , &c. were thought to bee haunted with such mis-creant guests ; now the civillest , and most religious parts are frequently pestered with them : heretofore some silly poore and ignorant old women were thus deluded by that Infernall impostor ; now we have known those of both sexes which have professed much knowledge , holiness , devotion , drawne into this damnable practice : What shall we say to all these over-pregnant proofes of the unusually prevailing power of hell ? Certainly , either Satan is now let loose ( according to the prediction of the holy Evangelist in Pathmos ) towards the end of the world : Or because he finds his time but short , hee rageth thus extremely ; as if what he must lack in time , he would make up in fury : But , oh blessed God , thine infinite wisdome and omnipotence , knows how to make a just advantage of that increased power , and successe , which thou hast permitted to this great enemy of mankind ; Thy Justice is hereby magnified in thy just judgements , upon the wicked ; and thy mercy in the gaine that hence accrues to thy chosen ; for certainly , thy true Saints would not be so eminently holy , if Satan were not so malicious : Thou who in naturall causes are wont to work by contraries , ( so as inward heat is ordinarily augmented by the extremity of an ambient cold ) canst , and wilt doe so much more in spirituall ; What thy visible Church loseth in the number of formall professors , is abundantly made up in the vigorous graces of thy reall Saints . Still and ever doe thou so order and over-rule these busie workings of the powers of darknes , that thou maiest repay thine unreclaimeable enemies with judgements , and heighten the piety , vigilancy and zeale of thy faithfull ones . Soliloq . XVI . Leasurely growth . WEE are all commonly impatient of leasure ; and apt to over-hasten the fruition of those good things wee affect : one would have wealth , but he would not be too long in getting it ; hee would have golden showres raine downe into his lap , on the suddaine : Another would bee wise and learned ; yet hee cannot abide to stay for gray haires , or to spend too much oile in his tedious lucubrations : One would be free , but he would not weare out an Apprentiship : Another would bee honourable , but he would neither serve long , nor hazard much : One would be holy , but he would not wait too long at the door-posts of Gods house , nor lose too many houres in the exercise of his stinted Devotions : Another , would be happy , but he would leape into heaven suddainly , not abiding to thinke of a leasurely towring up thither by a thousand degrees of ascent , in the slow proficiency of grace . Whereas the great God of Heaven , that can doe all things in an instant , hath thought good to produce all the effects of naturall agency not without a due succession of time . When I looke into my Garden , there I see first a small spire looke out of the earth , which in some moneths time growes into a stalke ; then after many daies expectation , branches forth into some leaves ; at last appeares the hope of a floure , which ripened with many Sunnes and Showres , arises to its perfection , and at last puts forth its seed for a succeeding multiplication . If I looke into my Orchard , I see the well-grafted Siens yield first a tender Bud ; it self after many yeeres is bodied to a solid stock , and under the patience of many hard Winters , spreads forth large Armes ; at last being growne to a meet age of vegetation , it begins to grace the Spring with some fair blossoms , which falling off kindly , give way to a weake Embryon of fruit ; Every day now addes something to the growth , till it attaine in Autumne to a full maturity : Why should I make account of any other course in my spirituall proceedings ? O God , I shall be alwaies ready to censure my slow pace in grace , and holy obedience , and shall bee ever ambitious of aspiring higher in thy gracious favour ; but when I shall have endeavoured my utmost , I shall wait with humble patience upon thy bountifull hand ; as one that desires thankefully to acknowledge the little that I have received , and meekely to attend thy good pleasure for what I may receive . So thou bring mee to Heaven , take what time , and keepe what pace thou pleasest . Soliloq . XVII . Allowable Variety . IT is a great and insolent wrong in those men , who shall think to reduce all dispositions , and forms of Devotion and usages to their owne ; since in all these there may bee much variety ; and all those different fashions may receive a gracious acceptation in heaven : One thinkes it best to hold himselfe to a set forme of Invocation ; another deems it farre better to be left free to his arbitrary and unpremeditated expressions : one pleases himselfe with this notion of that Omnipotent Deity whom he implores ; another thinkes that may be more proper , and affective : one thinks this posture of body may bee the meetest for his humble addresse to the throne of Grace , or to the Table of the Heavenly Manna ; another likes that better : one is for a long prayer ; another for short ejaculations : one desires to raise up his spirits ( with the Prophet ) by the aid of an harmonious melody ; another holds them better fixed in a sad silence : one holds it best to set forth Gods service in a solemne state and magnificence ; another approves better of a simple and inceremonious Devotion : One requires a sacred place , and a peculiar habit , as best becomming Gods publike worship ; another makes no difference of either roome , or dresse : One makes scruple of comming otherwise than fasting to the Lords Table : another conceives it more seasonable after a Love-Feast : One thinkes his Christian Liberty allowes him the moderate scope to all not-unlawfull Recreations : anothers austerity interdicts all pastimes : One judgeth this haire , and that attire not lawfull onely , but comely : another thinks he espies sinne in both : O God , as thou hast ever shewed thy selfe justly severe in the avenging of sin , so I know thee graciously indulgent in allowing thy servants much latitude in the free use of all that thou hast not prohibited , In imitation whereof , give me an heart holily zealous to abhorre every thing that is truely evill , and charitably affected to the favourable censure of all usages that are meerely indifferent . Let my maine care bee to look to the sincerity of my Soule , and to the sure grounds of warrant for my actions ; For other circumstantiall appurtenances , where thou art pleased to be liberall , let mee not be strait-handed . Soliloq . XVIII . Misconstructions of holinesse . IT is no marvell if there bee nothing that undergoes more variety of constructions from the lookers on , than holinesse ; for that being an inward gracious disposition of the soule , conformed to God , in all the renewed faculties thereof , lyes so close in the bosome , that it can only be guessed at by such uncertaine emanations of words , and actions , as flow from it to the eares , and eyes of others : The particular graces and affections of Love , Feare , Hope , Joy , godly Sorrow , Zeale , and the rest breake forth apparently in such symptomes , and effects as may win a certainty of beliefe from the beholders , neither indeed are easily concealed from the view of others : all these may bee read in the face : but , if the heart it self could be seen , and that curiously dissected , yet even thus could not holinesse be discovered . Beside the closenesse , every man is apt to measure his judgement of holinesse , by a false rule of his own , whereby it comes to passe that it is so commonly mis-taken . One thinkes him holy that forsakes the World , and retires into some wilde Desert , or mures up himselfe in an Anchorites Cell : Another judges him holy that macerates his body with Fasting , that disciplines his hide with whips and haire clothes , that lies hard , and fares hard : that abstaines from all that relates to flesh in his Lent , and Embers : that passionately hugges his Crucifix , and tosses his Beads , and duely observes his Shrifts , and Canonicall houres : Now this man that in their way is in danger of Canonization for a Saint , is by the professor of an opposite holinesse decryed to hell for superstition and Idolatry : One stiles him holy , who segregates himselfe from the contagious Communion of formall Christians , professing to serve his God in a purer way of worship ; rejecting all stinted formes of Prayer and Psalmony ; spitting at the mention of an Hierarchy , allowing no head sacred , but by the imposition of what we miscall , Laick hands ; abandoning all Ceremonies of humane Institution ; abiding no Circumstances of Divine Worship but Apostolicall : Another allowes him onely holy , who is already a Citizen of the new Jerusalem , advanced to such an entirenesse with God as that hee is no lesse than glorified ; hee hath left the Scriptures below him as a weake and dead Letter , and is farre above all whatsoever Ordinance ; Yea ( which I tremble to report ) above the blood of Christ himselfe . A third reputes him onely holy , who having left the Society of all Churches as too impure , stands now alone , waiting for some Miracles from Heaven to settle his Resolution . Now , Lord , after all these and many more weake and idle misprisions , upon the sure and unfailing grounds of Truth ( thy Word is Truth ) I know that man to bee truely holy , whose understanding is enlightened with right apprehensions of thee and Heavenly things ; whose Will and Affections are rightly disposed to thee , so as his heart is wholly taken up with thee ; whose Conversation is so altogether with thee , that he thinkes all time lost , wherein hee doth not enjoy thee , and a sweet and heavenly Communion with thee ; walking perpetually with thee ; and labouring in all things to bee approved of thee . O God , doe thou worke me up to this temper , and keepe me still in it ; and then , however I may differ in a construction of holinesse from others , that thinke themselves more perfect , howsoever , I may bee censured as defective in my judgement or affections , yet I doe , not without sound and sensible comfort , know , that my Judge is in Heaven , and my Witnesse in my bosome . Soliloq . XIX . Two Heavens in one . I Was wont to say , It is in vaine for a man to hope for , and impossible for him to enjoy a double heaven ; one below , and another above : since our sufferings here one earth must make way for our future glory : but , now I finde it in a better sense , very faisible for a true Christian to attaine both : for , as we say , where the Prince resides , there is the Court : so surely , where the supreme and infinite Majesty pleases to manifest his presence , there is heaven : whereas therefore God exhibits himself present two waies , in grace , and in glory ; it must follow , that the gracious presence of God makes an heaven here below , as his glorious presence makes an heaven above . Now it cannot but fall out , that as the lower materiall heaven comes far short of the purity of the superior Regions , being frequently over-cast with Clouds , and troubled with other both watery and fiery Meteors : so this spirituall heaven below , being many times darkened with sad desertions , and blustred with temptations , cannot yeeld that perfection of inward peace , and happines , which remaines for us above this sphere of mutability : yet affords us so much fruition of God as may give us a true Title , and entrance into blessednesse . I well see , O God , it is no Paradox to say that thy Saints reigne with thee here on earth ; though not for a thousand yeers , yet during the time of their sojourning here below ; not in any secular splendor and magnificence , not in bodily pleasures , and sensuall contentments : Yet in true spirituall delectation , in the joys of the holy Ghost unspeakeable , and full of glory . O my God , doe thou thus set my foot over the threshold of thy heaven : put thou my soule into this happy condition of an inchoate blessedness : so shall I cheerfully spend the remainder of my daies in a joyfull expectation of the full consummation of my glory . Soliloq . XX . The Stock imployed . WHat are all excellencies without respect of their use ? How much good ground is there in the World , that is neither cultured nor owned ? What a world of precious metals lies hid in the bowels of the earth , which shall never be coined ? What store of rich Pearles and Diamonds are hoarded up in the earth and sea , which shall never see the light ? What delicacies of Fouls and Fishes doe both Elements afford , which shall never come to the Dish ? How many great wits are there in the world , which lie willingly concealed ? whether out of modesty , or idlenesse , or lacke of a wished opportunity . Improvement gives a true value to all blessings : A peny in the purse is worth many pounds , yea talents in an unknown mine : That is our good which doth us good . O God , give thou me grace to put out my little stocke to the publike banke ; and faithfully to imploy those poore faculties thou hast given me , to the advantage of thy Name , and the benefit of thy Church ; so besides the gaine of others , my pounds shall be rewarded with Cities . Soliloq . XXI . Love of Life . WE are all naturally desirous to live ; and though we prize life above all earthly things , yet we are ashamed to profess that we desire it for its owne sake , but pretend some other subordinate reason to affect it . One would live to finish his building , or to cleare his purchase ; Another to breed up his children , and to see them well-matched : One would faine outlive his triall at law ; Another wishes to outweare an emulous corrivall : One would faine out-last a lease , that holds him off from his long-expected possessions ; Another would live to see the times amend , and a re-establishment of a publike peace : Thus wee that would bee glad to give skin for skin , and all things for life , would seeme to wish life for any thing , but it selfe : After all this hypocrisie , nature above all things would live ; and makes life the maine end of living ; But grace has higher thoughts , and therefore though it holds life sweet and desirable , yet entertaines the love of it upon more excellent , that is , spirituall termes . O God , I have no reason to bee weary of this life , which , through thy mercy , long acquaintance hath endearead to me ( though sauced with some bitter disgusts of age ; ) but how unworthy shall I approve my selfe of so great a blessing , if now , I do not more desire to continue it for thy sake , than my owne ? Soliloq . XXII . Equall Distribution IT was a most idle question which the Philosophers are said to have proposed to Barnabas the Colleague of Saint Paul : Why a small Gnat should have six legges , and wings beside ; whereas the Elephant , the greatest of beasts , hath but foure legs , and no wings ? What pity it is that those wise Masters were not of the Counsel of the Almighty , when hee was pleased to give a being to his Creature ; they would surely have devised to make a winged Elephant , and a corpulent Gnat : A fethered man , and a speaking Beast . Vaine fooles , they had not learned to know and adore that infinite wisdome wherin all things were made : It is not for that incomprehensible Majesty and power to bee accountable to wretched man for the reasons of his all-wise , and mighty Creation ; yet so hath he contrived it , that there is no part of his great workmanship , whereof even man cannot bee able to give an irrefragable reason , why thus framed , not otherwise . What were more easie than to say , that six legges to that unweildy body had beene cumbersome , and impeditive of motion , that the wings for so massie a bulk had been uselesse . I admire thee , O God , in all the workes of thy hands ; and justly magnifie not onely thine omnipotence both in the matter and forme of their Creation ; but thy mercy and wisdome in the equall distribution of all their powers and faculties , which thou hast so ordered , that every Creature hath some requisite helpes , no Creature hath all : The Foules of the aire , which are ordained for flight , hast thou furnisht with Feathers to beare them up in that light Element ; The Fishes , with smooth scales and finnes for their more easie gliding through those watery Regions : the Beasts of the Field , with such Limbes and strong Hides as might fit them for service : As for man , the Lord of all the rest , him thou hast endued with Reason , to make his use of all these : whom yet thou hast so framed , as that in many qualities thou hast allowed the brute Creatures to exceed their Master : Some of them are stronger than he ; some of them swifter than he , and more nimble than he : he were no better than a mad man that should aske , why man should not flye as well as the bird , and swimme as well as the Fish , and run as fast as the Hart ? Since that one faculty of Reason wherewith he is furnished is more worth than all the brutish excellencies of the world put together . O my God , thou that hast enricht me with a reasonable soule , whom thou mightest have made the brutest of thy Creatures , give me the grace so to improve thy gift , as may be most to the glory and advantage of thy owne name ; Let me in the name and behalf of all my brute fellow-Creatures blesse thee for them ; and both for them and my selfe in a ravishment of Spirit cry out with the Psalmist ; O Lord my God , how wonderfull and excellent are thy workes , in wisedome hast thou made them all . Soliloq . XXIII . The Bodies subjection . BOdily exercise , saith the Apostle , profits little : Little sure in respect of any worth that it hath in it selfe ; or any thanke that it can expect from the Almighty : For what is it to that good and great God , whether I be full or fasting , whether I wake or sleepe , whether my skinne be smooth or rough , ruddy or pale , white or discoloured ; whether my hand be hard with labour , or soft with ease ; whether my bed be hard , or yeelding ; whether my dyet bee course , or delicate : But though in it selfe it availe little ; yet so it may bee , and hath been , and ought to be improved , as that it may be found exceedingly beneficiall to the soule : Else the same Apostle would not have said , I keepe under my body , and bring it into subjection , lest that by any meanes , when I have preached to others , I my selfe should be a cast-away . In all the records of History , whom doe we finde more noted for holinesse , than those who have been most austere in the restraints of bodily pleasures and contentments ? In the Mount of Tabor who should meet with our Saviour in his Transfiguration , but those two eminent Saints , which had fasted an equall number of dayes with himself ? And our experience tells us , that what is detracted from the body is added to the soule . For the flesh and spirit are not more partners , than enemies ; one gaines by the others losse : The pampering of the flesh , is the starving of the soule : I finde an unavoidable emulation between these two parts of my selfe . O God , teach me to hold an equall hand betwixt them both ; Let me so use them , as holding the one my favourite , the other my drudge ; not so humouring the worse part , as to discontent the better ; nor so wholly regarding the better , as altogether to discourage the worse : Both are thine , both by gift , and purchase ; inable thou me to give each of them their Dues , so as the one may be fitted with all humble obsequiousnesse to serve ; the other to rule and command with all just authority , and moderation . Soliloq . XXIV . The ground of Vnproficiency . WHere there is defect in the Principles , there can be no possibility of prevailing in any kinde : Should a man be so foolish as to perswade his horse that it is not safe for him to drinke in the extremity of his heate ; or to advise a child that it is good for him to be whipt , or in a case of mortall danger , to have a fontinell made in his flesh , how fondly should hee mispend his breath ? bebecause the one wants the faculty , the other the use of reason . So if a man shall sadly tell a wild sensualist , that it is good for him to bear the yoake in his youth ; that it is meet for him to curbe and cross his unruly appetite ; that the bitterest cup of afflictions ought to bee freely taken off , as the most soveraigne medicine of the soule ; that wee ought to bleed and die for the name of Christ ; that all the suffering of the present times are not worthy to be compared with the glory that shall bee revealed in us ; his labour is no lesse lost , than if hee had made an eloquent Oration to a deafe man ; because this carnall hearer lacks that principle of grace and regeneration which onely can enable him to apprehend and relish these divine Counsailes : I see , O God , I see too well , how it comes to passe that thy Word sounds so loud , and prevailes so little ; even because it is not joyned with faith in the hearers : The right principle is missing , which should make the soule capable of thy divine mysteries : Faith is no lesse essentiall to the true Christian , than reason is to man , or sense to beast : O doe thou furnish my soule with this heavenly grace of thine ; and then all thy sacred Oracles shall bee as cleare to my understanding , as any visible object is to my sense . Soliloq . XXV . The sure Refuge . SUfficient unto the day is the evill thereof , saith our Saviour : Lo , Every day hath its evill , and that evill is load enough for the present , without the further charge of our anticipated cares . Surely the life of man is conflicted with such a world of crosses succeeding each other , that if he have not a sure refuge to flee unto , he cannot chuse but bee quite over-laid with miseries : One while his estate suffers , whether through casualty , or oppression ; another while his Children miscarry , whether by sicknesse , or death , or disorder : One while his good name is impeached ; another while his body languishes : One while his minde is perplexed with irksome sutes ; another while his soule is wounded with the sting of some secret sinne : One while he is fretted with Domesticall discontents ; another while distempered with the publike broiles : One while the sense of evills torments him ; another while the expectation . Miserable is the case of that man , when hee is pursued with whole Troops of Mischiefs , hath not a Fort wherein to succour himself : and safe and happy is that soule , that hath a sure and impregnable hold whereto hee may resort . O the noble example of holy David ; Never man could bee more perplexed than hee was at his Ziklag ; His City burnt , his whole stock plundered , his Wives carryed away , his people cursing , his Souldiers mutining , pursued by Saul , cast off by the Philistims ; helplesse , hopelesse : But David fortified himselfe in the Lord his God : There , there , O Lord , is a sure helpe in the time of trouble , a safe protection in the time of danger , a most certaine remedy of all complaints : Let my Dove get once into the holes of that Rock , in vaine shall all the birds of prey hover over me for my destruction . Soliloq . XXVI . The light burden . WHy do wee complaine of the difficulty of a Christian profession , when we heare our Saviour say , My yoak is easie , and my burden is light ? Certainely hee that impoposed it , hath exactly poised it , and knowes the weight of it to the full : It is our fault if we make or account that heavy , which he knowes to be light : If this yoake and burden be heavy to our sullen nature , yet to grace they are light : If they be heavy to feare , yet they are light to love : what is more sweet and easie than to love ? and love is all the burden wee need to take up : For love is the fulfilling of the Law ; and the Evangelicall law is all the burden of my Saviour . O blessed Jesu , how willingly doe I stoope under thy commands : It is no other than my happinesse that thou requirest ; I shall bee therefore my owne enemy , if I be not thy servant : Hadst thou not bidden me to love thee , to obey thee , thine infinite goodness , and perfection of divine beauty would have attracted my heart to bee spiritually inamoured of thee ; now thou bidst me to doe that which I should have wisht to bee commanded ; how gladly doe I yeeld up my soule to thee ? Lay on what load thou pleasest ; since the more I bear , the more thou enablest me to bear , and the more I shall desire to bear : the world hath so clogg'd me this while , with his worthlesse and base lumber , that I have beene ready to sinke under the weight , and what have I got by it , but a lame shoulder , and a galled backe ? O doe thou free me from this unprofitable , and painfull luggage ; and ease my soule with the happy change of thy gracious impositions ; so shall thy yoake not bee easie onely but pleasing , so shall thy fulfilled wil be so far from a burden to me , that it shall bee my greatest delight upon earth , and my surest and comfortablest evidence for heaven . Soliloq . XXVII . Joy intermitted . WHat a lightsomenesse of heart do I now feele in my selfe , for the present , out of a comfortable sense of thy presence , O my God , and the apprehension of my interest in thee ? Why should it not be thus alwaies with me ? Surely thine Apostle bids me rejoyce continually , and , who would not wish to do so ? for there is little difference betwixt joy and happinesse ; neither was it ghessed ill by him that defined that man onely to be happy that is alwayes delighted ; and certainely , there is just cause , why I should be thus alwaies affected : Thou , O my God , art still and alwaies the same : yea the same to me , in all thy gracious relations , of a mercifull Father , a loving Saviour , a sweet Comforter : Yea thou art my head , and I am a limb of thy mysticall Body . Such I am , and shall ever be ; Thou canst no more change , than not be : and for me , my crosses and my sinnes are so farre from separating me from thee , that they make mee hold of thee the faster . But , alas , though the just grounds of my joy be steady ; yet my weake disposition is subject to variablenesse ; Whiles I carry this flesh about me , my soule cannot but be much swayed with the temper of my body ; which sometimes inclines me to a dull listlesnesse , and a dumpish heavinesse of heart , and sadnesse of spirit ; so as I am utterly unapt to all cheerfull thoughts , and finde work enough to pull my affections out of this stiffe clay of the earth , and to raise them up to heaven . Besides , this joy of the holy Ghost is a gift of thy divine bounty , which thou dispensest , when , and how thou pleasest ; not alwaies alike to thy best Favourites on earth : Thou that givest thy Sun and Raine , dost not command thy Clouds alwaies to be dropping , nor those beams to shine continually upon any face : there would bee no difference betwixt the proceedings of nature and grace , if both produced their effects in a set and constant regularity : and what difference should I finde betwixt my pilgrimage , and my home , if I should here be taken up with a perpetuity of heavenly joy ? should I alwaies thus feelingly enjoy thee , my life of faith should bee changed into a life of sense : It is enough for me , O God , that above in those Regions of blisse , my joy in thee shall be full and permanent : if in the mean while it may please thee , that but some flashes of that Celestiall light of joy may frequently glance into my soule : It shall suffice if thou give me but a taste of those heavenly pleasures , whereon I shall once liberally feast with thee to all eternity . Soliloq . XXVIII . Vniversall Interest . IT was a noble praise that was given to that wise Heathen , that hee so carried himselfe as if hee thought himselfe born for all the world : Surely the more universal a mans beneficence is , so much is it more commendable ; and comes so much neerer to the bounty of that great God , who openeth his hand , and filleth all things living with plenteousness : There are too many selfish men , whose spirits as in a close retort , are cooped up within the compasse of their owne concernments ; whose narrow hearts think they are born for none but themselves : Others that would seeme good natur'd men , are willing enough to enlarge themselves to their kindred ; whom they are carefull to advance with neglect of all others , however deserving ; some yet , more liberall minded , can be content to be kinde and open-handed to their neighbours ; and some perhaps reach so farre , as to professe a readinesse to do all good offices to their Countrey-men ; but here their largesse findes its utmost bounds : All these dispositions are but inclosures ; Give mee the open Champaine of a generall and illimited benefacture : Is he rich ? hee scatters his seed abroad by whole handfulls over the whole ridge , and doth not drop it downe betweene his fingers into the severall furrowes ; His bread is cast upon the waters also : Is he knowing and learned ? He smothers not his skil in his bosome : but freely laies it out upon the common stock ; not so much regarding his private contentment , as the publike proficiency : Is he deepely wise ? Hee is ready to improve all his cares and counsels to the advancement and preservation of peace , justice , and good order amongst men . Now although it is not in the power of any but persons placed in the highest Orbe of Authority , actually to oblige the world to them ; Yet nothing hinders but that men of meaner ranke may have the will to bee thus universally beneficent , and may in preparation of mind be zealously affected to lay themselves forth upon the common good : O Lord ; if thou hast given me but a private and short hand , yet give mee a large and publick heart . Soliloq . XXIX . The spirituall Bedleem . HE that with wise Solomon affects to know not wisedome onely , but Madnesse and Folly , let him after a serious observation of the sober part of the world , obtaine of himselfe to visit Bedleem , and to looke into the severall Cells of distracted persons ; where , it is a world to see what strange varieties of humors , and passions shall present themselves to him : Here he shall see one weeping , and wringing his hands for a meerely-imaginary disaster ; there another , holding his sides in a loud laughter , as if hee were made all of mirth : here one mopishly stupid , and so fixed to his posture , as if he were a breathing statue ; there another apishly active and restless : here one ragingly fierce , and wreaking his causeless anger on his chaine ; there another gloriously boasting of a mighty stile of Honour , whereto his rags are justly intitled ; and when he hath wondred a while at this woefull spectacle , let him know and consider that this is but a slight image of those spirituall phrensies , wherewith the world is miserably possessed ; The persons affected believe it not ; surely should I goe about to perswade any of these guests of Bedleem , that in deed , he is mad , and should therefore quietly submit himselfe to the meanes of cure , I should be more mad than he : Only dark rooms , and cords , and Ellebore are meet receits for these mentall distempers ; In the meane while , the sober and sad beholders too well see these mens wits out of the socket , and are ready out of Christian charity , to force upon them due remedies , who cannot be sensible of their owne miseries . Now having learn'd of the great Doctor of the Gentiles to distinguish man into spirit , soule , and body , ( whereof the body is as the earthly part , the soule as the ethereall , the spirit as the heavenly : the soul animall , the spirit rationall , the body meerely organicall , ) it is easie for him to observe that as each of these parts exceeds other in dignity , so the distemperatures thereof is so much greater , and more dangerous , as the part is more excellent ; When therefore he shall hear the Prophet Hosea say , The spirituall man is mad , hee cannot thinke that charge lesse than of the worst of phrensies : And such indeed they are which have been epidemicall to all times : Could they passe for any other than sottishly mad , that would worship Cats , and Dogs , and Serpents ? so did the old Egyptians , who thought themselves the most deeply learned of all nations . Could they be lesse mad than they , that of the same Tree , would make a block for their fire , and a God for their Adoration ? so did Isaiah's Idolaters . Could they be any bettter , who when they had molten their Earings , and with their own hands had shaped a golden Calf , could fall down and worship it , and say , these bee thy Gods , O Israel , which brought thee out of the Land of Egypt ? so did they which should have knowne themselves Gods peculiar people . Could they bee any other than mad men , that thought there was one God of the hils , another of the vallies ? so did the Syrian Courtiers . Could they bee any other than stark mad that would lance , and gash their owne flesh , because their Block did not answer them by fire ? so did the Baalites . Lastly , could they be other than the maddest of men , who would passe their owne Children through the fire , and burn them to ashes in a pretence of Devotion ? so did the Clients of Moloch . Yea , what speake I of the times of ignorance ? even since the true light came into the world , and since the beams of his glorious Gospel shined on all faces , there hath been no lesse need of darke roomes and manicles than before : Can we thinke them other than notoriously mad , that having good clothes to their backes , would needs strip them off , and go stark naked ? so did the Adamites of old , about the yeare of our Lord , 194. So did certaine Anabaptists of Holland at Amsterdam in the yeer 1535. so did the Cynicall Saint Francis in the streets of Assissium . Could they bee other than mad which would worship Cain , Iudas , the Sodomites ? So did those good Devotionists which were called Caiani , about the yeer 159. Nay , were they not worse than mad , who if we may beleeve Hosius , and Lindanus , and Prateolus , worshipt the Devill ten times every day ? so did those Hereticks which were in the last age called Demoniaci . Could they be better than mad which held that beasts have Reason as wel as man , that the Elements have life , that Plants have sense , and suffer paine in their cutting up ? so did the Manichees . Could they be other than blasphemously mad , that held there are two Gods , one good the other evill , and that all creatures were made by the latter ? so did the Gnosticks . Were there ever mad men in the World , if they were not such who would beseech , yea force passengers to doe them the favour to cut their throats , in a vain affectation of the praise of Martyrdome ? so did the Circumcellions , a Faction of Donatists in the year 349. But above all other , did not those surpass in madnesse , who allowed of all Heresies , and professed to hold all opinions true ? so did Rhetorus and his followers : St. Augustines Charity sticks at the beleefe of so impossible a Tenet ; I must crave leave to wonder at his reason : For ( saith hee ) many opinions being contradictory to cach other , no man that is compos mentis can thinke both parts can bee verifiable : as if it could be supposed that a Rhetorius , thus opening , could bee any other than beside all his wits : Surely had he been himselfe , so impossible an absurdity could not have falne from him : neither could any of these fore-cited practises or opinions have been incident into any but braines highly distempered . But what doe we raking in the ashes of these old forgotten Lunaticks ; would to God wee had not work more than enough to looke for the prodigious phrensies of the present age , than which there were never since the world began either more or worse , Can there be under the cope of heaven a madder man , than hee that can deny there is a God ? such a monster was rare and hooted at in the times of Paganisme : The Heathen Orator tels us of but two in those darke ages before him , that were so far forsaken of their wits ; and we know that the old Athenians , when a bold Pen durst but question a Deity , sentenced the booke to the fire , and the Author to exile . But now , alas , I am ashamed to say that this modern age under so clear beames of the Gospel hath bred many professed Atheists , who have dared , not in their heart onely , as in Davids time , but with their blasphemous lips to deny the God that made them . And are the phrensies of those insolent soules any whit lesse wilde and outragious , that dare boast themselves to be God ; and sticke not to stile themselves absolutely deified ? avowing that the soule in their body is the onely Christ , or God in the flesh ; That all the acts of their beastly and abominable lusts are the workes of righteousnesse ; that it is their perfection , and the highest pitch of their glory to give themselves up to all manner of abominations , without any reluctation ; that there is no hell , but a dislike of , and remorse for , their greatest villanies : Now shew mee amongst the savagest of Pagans any one that hath been thus desperately brain-sick , and let me bee branded for a slanderer . What should I need to instance in any more , or to contract a large Volume of Hereseology ? In short , there is no true Heretick in the world , that is not in some degree a mad-man ; And this spirituall madnesse is so much worse than the naturall , as in other regards , so especially in this ; that whereas that distemper of the braine containes it self in its own bounds , without any danger of Diffusion to others , the spirituall , is extreemly contagious , spreading its infection to the perill of all that come within the aire of it . In this sad case what is to bee done ? Surely wee may , as we doe , mourn for the miserable distractions of the world ; but it is thou onely , O Lord , that canst heale them . O thou , that art the great and soveraigne Physician of soules ; that after seven yeares brutality , restoredst the frantick Babylonian to his shape and senses , looke downe mercifully upon our Bedleem , and restore the distracted World to their right temper once againe : as for those that are yet sound , keepe them O God , in their right wits unto the end , preserve them safe from all the pestilent taintures of Schism and Heresie : And for me , the more insight thou givest me into , and the more sense of , these woefull distempers , so much the more thankfull doe thou make me to thine infinite goodnesse , that thou hast beene graciously pleased to keep me within compasse . And O , do thou still and ever keep mee within the compas of thy revealed will , and all just moderation ; and suffer me not to be miscarried into any of those exorbitances of judgement which may prove a trouble to thy Church , and a scand all to thy Name . Soliloq . XXX . The difference of actions . THere is great difference in sins , and actions whether truly or seemingly offensive ; there are Gnats , and there are Camels ; neither is there lesse difference in Consciences : There are consciences so wide and Vast , that they can swallow a Camel ; and there are consciences so strait , as that they straine at a Gnat ; Yea , which is strange to observe , those very consciences which one while are so dilated that they straine not at a Camel , another while are so drawne together by an anxious scrupulousnesse that they are ready to bee choaked with a Gnat . How palpably was this seen in the chief Priest and Pharisees and Elders of the Jewes : the small Gnat of entring into the judgement Hall of the Roman Governor , would by no meanes down with them ; that hainous act would defile them , so as they should not eat the Passeover ; but in the mean time the huge Camel of the murther of the Lord passed down glib , and easily through their throats : They are ready to choak with one poor ear of corn pulled on a Sabbath by an hungry passenger ; Yet whole houses of widowes , the whiles , passe down their gorges with ease : An unwashen had or cup was piacular ; whiles within their hearts are full of extortion and excess . I wish the present age did not abound with instances : It is the fashion of Hypocrites to bee seemingly scruplous in small things , whiles they make no conscience at all of the greatest : and to bee so much less conscionable of greater matters of the Law , Judgement , Mercy and faith ; as they are more scrupulously punctuall in their Mint , Anise , and Cummin . O God , I would not make more sins than thou hast made ; I desire to have an heart wisely tender , not fondly scrupulous ; Let my soule endure no fetters but thine ; If indifferent things may be my Gnats , let no known sin be other than a Camell to me ; and let mee rather choak in the passage , than let down such a morsell . Soliloq . XXXI . The necessity of Labour . THe great and wise God that hath been pleased to give to all creatures their life and being , without their endeavour or knowledge , hath yet ordained not to continue their being , without their owne labour , and co-operation ; so as hee hath imposed upon them all a necessity of paines-taking for their owne preservation : The wild beasts of the desart must walk abroad , and forrage far for their prey ; The beasts of the field must earne their Pasture with their worke , and labour in very feeding to fill a large maw with picking up those severall mouthfulls , whereby they are sustained ; The Fowles of severall kindes must flye abroad to seek their various Diet , some in the hedges , some in the fields , some in the waters ; The Bee must with unwearied industry gather her stock of wax and honey out of a thousand flowers ; Neither know I any that can bee idle and live : But man , as hee is appointed to be the Lord of all the rest , so hee is in a speciall manner borne to labour ; as he upon whom the charge lies to provide both for himselfe , and all the creatures under his command ; being not more impotent than they in his first entrance into the world , than he is afterwards by the power of his reason more able to governe them , and to order all things that may concerne both their use , and conservation . How willingly , O Lord , should I stoop to this just condition of my Creation ? Labour is my destiny , and labour shall bee my trade : Something I must alwaies doe ; both out of thy command , and my owne inclination ; as one whose not un-active spirit abhorres nothing more than the torment of doing nothing : O God , doe thou direct mee to , and imploy me in , those services that may be most for thy glory , for the good of others , and my own discharge and comfort . Soliloq . XXXII . Acquaintance with Heaven . WHat an high favour is it in the Great God of heaven , that he is pleased to stoop so low as to allow wretched man here upon earth to be acquainted with so infinite a Majesty ? yet in the multitudes of his mercies , this hath hee condescended unto : so farre hath hee yeilded to us , as that hee is pleased wee should know him ; and to that end hee hath clearly revealed himself to mankind , and more then so , he is willing and content that we should enjoy him , and should continually make a comfortable use of his presence with us ; that we should walke with him , and impart all our secret thoughts and counsels to him ; that wee should call for his gracious aid upon all our occasions ; that we should impart all our wants and feares and doubts to him , with expectation of a mercifull and sure answer , and supply from heaven ; Yea , that hee should invite us , silly wretches , to his presence , and calls us up to the throne of grace , and incourage us poor souls , dejected with the conscience of our unworthinesse , to put up our sutes boldly to his mercifull hands ; Yea , that hee should give this honour to dust and ashes as to stile us his friends : how shamefully , unthankfull , and how justly miserable shall I bee , if I make not an answerable use of so infinite a mercy ? O God , how utterly unworthy shall I be of this grace , if notwithstanding these mercifull proffers and solicitations , I shall continue a willing stranger from thee , and shall make no more improvement of these favours than if they had never been rendred ? O let me know thee , let me acknowledge thee , let me adore thee , let me love thee , let mee walke with thee , let me enjoy thee ; let me , in an holy and awfull familiarity bee better and more entirely acquainted with thee than with the World , than with my self ; so I shall be sure to be happy here , and hereafter glorious . Soliloq . XXXIII . The All-sufficient knowledge . I Finde much inquiry of curious wits , whether wee shall know one another in heaven ; There is no want of arguments on both parts , and the greatest probabilities have seemed to bee for the affirmative : But , O Lord , whether or no wee shall know one another , I am sure we shall all thy glorified Saints know thee ; and in knowing thee wee shall be infinitely happy ; and what would wee more ? Surely , as we finde here , that the Sun puts out the fire , and the greater light ever extinguisheth the lesse : so why may wee not think it to be above ? When thou art all in all to us , what can the knowledge of any creature adde to our blessednesse ? And if when we casually meet with a Brother , or a Son before some great Prince , we forbeare the ceremonies of our mutuall respects , as being wholly taken up with the awfull regard of a greater presence ; how much more may we justly think , that when wee meet before the glorious Throne of the God of heaven , all the respects of our former earthly relations must utterly cease , and bee swallowed up of that beatificall presence , divine love , and infinitely blessed fruition of the Almighty . O God , it is my great comfort here below to thinke and know that I have parents , or children , or brothers and sisters , or friends already in possession of glory with thee , and to believe assuredly that in my time I shall bee received to the association of their blessednesse : but if upon the dissolution of this earthly Tabernacle , I may be admitted to the sight of thy all-glorious essence , and may set eye upon the face of my blessed Saviour , now sitting at the right hand of thine incomprehensible Majesty , attended with those millions of his heavenly Angels , I shall neither have need , nor use of enquiring after my kindred , according to the flesh . What can fall into my thoughts or desires , beside , or beyond that which is infinite ? Soliloq . XXXIV . Poor Greatnesse . I Cannot but look with much pitty mixed with smiles upon the vaine worldling , that sets up his rest in these outward things , and so pleases himselfe in this condition , as if he thought no man happy but himselfe : how high he looks , how big he speakes , how proudly hee struts ? with what scorne and insultation doth he look upon my dejectednesse ? the very language of his eye is no other than contempt , seeming to say , Base Indigent , thou art stript of all thy wealth , and honour ; thou hast neither flocks , nor heards , nor lands , nor mannors , nor bagges , nor barne-fulls , nor titles , nor dignities , all which I have in abundance ; no man regards thy meanenesse ; I am observed with an awfull veneration . Be it so , great Sir , thinke I ; enjoy you your height of honor , and heaps of treasure , and ceremonies of state , whiles I go shrugging in a thred-bare coat , and am glad to feed on single dishes , and to sleepe under a thatched roofe ; But let me tell you , set your all against my nothing , if you have set your heart upon these gay things , were you the heire of all the earth , I would be loath to change conditions with your eminence ; and will take leave to tell you , that at your best , you shall fall within my commiseration : It is not in the power of all your earthly privileges to render you other than a miserable vassall : If you have store of gold , alas , it is but made up into feetters and manicles ; and what is all your outward bravery but meere matter of opinion ? I shall shew you an Indian slave , that shall no lesse pride himselfe in a Bracelet of Glasse beades , that you can in your richest Jewels of Rubies and Diamonds : All earthly things are as they are valued : The wise and Almighty Maker of these earthen Mines , esteemes the best Metals , but as thicke Clay ; and why should we set any other price of them than their Creator ? And if we be wont to measure the worth of al things by their vertues and uses , and operations , what is it that your wealth can do ? Can it free you from cares ? can it lengthen your sleeps ? can it keepe you from head-aches , from Gouts , Dropsies , Feavers and other bodily distempers ? can it ransome you from death ? can it make your account easier in the great day of reckoning ? Are you ever the wiser , ever the holier , ever the quieter for that which you have purchased with teares , and blood ? And were it so precious as you imagine , what hold have you of it ? what assurance to enjoy it , or your self but one hour ? As for despised me , I have wealth that you know not of ; My riches are invisible , invaluable , interminable : God all-sufficient is mine ; and with him all things : My treasure is not lockt up in earth , or in heaven , but fils both : My substance is sure ; not obnoxious to plunder or loss , or diminution : No man hath bled , no widow or orphan hath wept for my enriching ; The onely difference is this ; You are miserable , and think your self happy ; I am happy whom you think miserable : How ever our thoughts may beare us out in both for a while , yet at the last , except truth it selfe can deceive us , the issue must fall on my side . O God , be thou my portion , and the lot of mine inheritance , let the scum of the world spit in my face as the most despicable of all creatures , I am above the despight of men and devils , and am secretly happy , and shall be eternally glorious . Soliloq . XXXV . Acceptation of Desires . WHat a comfort it is to us weake wretches that we have to deal with a mercifull God , that measures us not by our performances , but by the truth of our desires : David had a goodmind to build God an House , his hands were too bloody to lay the foundation of so holy a fabrick ; Yet God takes it as kindly from him , as if hee had finished the work ; and rewards the intention of building an house to his Name ; with the actuall building of an house to David for ever . Good Ezekiah knew how easie and welcome a sute he made , when after all endeavours of sanctifying the people , for the celebration of that great Passeover , he prayed , The Lord pardon every one that prepareth his heart to seeke God , the Lord God of his Fathers , though he be not cleansed according to the purification of the Sanctuary . Alas , we cannot be but lame in all our obediences : What can fall from defective causes , but imperfect effects ? If we pray , we are apt to entertaine unmeet notions of the infinite Spirit to whom wee addresse our supplications , and suddain glances of wandring thoughts ; If we read or hear , wee are subject to vaine distractions ; if wee approach Gods table , our souls fail of that exact preparation & purity wherewith they should be decked , when they come to that celestiall banquet ; If we doe the workes of Justice , or Mercy , it is not without some light touch of self-respect ; & well may we say with the blessed Apostle , The good that I would , I do not : we should therefore finde just cause of discouragement in our selves , if our best actions were to bee weighed by their own worth ; and not by our better intentions : But that gracious God , who puts good desires into us , is so ready to accept of them , that he looks not so much at what wee have done , as at what we wisht to have done ; and without respect to our defect , crownes our good affections . All that I can say for my selfe , O my God , is , that the desire of my heart is to please thee in all things : my comfort then is , though my abilities fail in the performance , yet thy mercies cannot faile in my acceptation . Soliloq . XXXVI . Heavenly Ioyes . DOubtless , O God , thou that hast given to men , even thine enemies , here upon Earth , so excellent meanes to please their outward senses ; such beautifull faces , and admirable flowers to delight the eye ; such delicate sents from their garden , to please the smell ; such curious confections , & delicate sauces , to please the taste ; such sweet Musick from the birds , and artificiall devises of ravishing melody from the art of man , to delight the eare ; hast much more ordained transcendent pleasures , and infinite contentments for thy glorified Saints above . My soule , whiles it is thus clogged and confined , is too straight to conceive of those incomprehensible waies of spirituall delectation , which thou hast provided for thy dear chosen ones , triumphing with thee in thy heaven : O teach me to wonder at that which I cannot here attaine to know , and to long for that happinesse which I there hope to enjoy with thee for ever . Soliloq . XXXVII . Mixed Contentments . WHat a fool were I , if I should thinke to finde that , which Solomon could not ; contentment upon earth ? his greatnesse , wealth and wisdome gave him opportunity to search , where my impotency is shut out : Were there any thing under heaven free from vanity and vexation , his curious inquisition could not have missed it . No , alas , all our earthly contentments are like a Jewish Passeover , which wee must eate with soure herbes : Have I wealth ? I cannot bee void of cares : Have I honour ? I cannot bee rid of envy : Have I knowledge ? Hee that increaseth knowledge , increaseth sorrow , saith the Kingly Preacher : Have I children ? it were strange , if without crosses : Have I pleasures ? not without a sting : Have I health ? not without the threats of disease : Have I full diet ? not without the inconveniences of satiety : Have I beauty ? not without a snare to my soul . Thus it is in all our sublunary comforts ; I cannot have the Rose , but I must be content with the prickles : Pure and absolute pleasure dwels elsewhere , far above the reach of this vale of misery . O God , give me to seeke it there onely : not without a contemptuous neglect of all those deceitfull vanities which would withdraw my soule from thee ; and there let me finde it , whiles I am here by faith , when I remove hence by personall fruition : In the mean time , let me take what thou givest me with patience , and thankfulness : thankfulnesse for the meat , and patience with the sauce . Soliloq . XXXVIII . True Wealth . ALL a mans wealth or poverty is within himselfe : It is not the outward abundance or want that can make the difference . Let a man bee never so rich in estate , yet if his heart be not satisfied , but he is still whining , and scraping and pining for more , that man is miserably poore ; all his bagges cannot make him other than a starke beggar . On the other side , give mee a man of small means whose minde is throughly content with his little , and enjoyes his pittance with a quiet and thankefull heart , that man is exceeding rich ; all the World cannot rob him of his wealth . It is not having , by which we can measure riches , but enjoying : The Earth hath all Treasures in it , yet no man stiles it rich : Of these which the world call goods of Fortune , onely opinion sets the value : Gold and Silver would bee metals whether wee thinke them so , or not ; they would not bee riches , if mens conceit and institution did not make them such . O my soule , bee not thou carried away with the common Error to covet and admire those things which have no true worth in themselves : If both the Indies were thine , thou shouldest bee no whit the wealthier ; Labour for those riches whereby thy stocke may bee advanced : The great Lord of all , who knowes best where his Wealth lies , and where thou shouldst hoord up thine , hath told thee where to seeke it , where to lay it : Lay not up for your selves Treasures upon earth , where moth and rust doth corrupt , and where theeves break thorow and steale ; But lay up for your selves Treasures in Heaven : There thou shalt bee sure to finde it entire , free from plunder , and all danger of diminution . O God , give me to covet that my minde may bee rich in knowledge , that my soule may be rich in grace , that my heart may bee rich in true contentation ; as for this pelfe of the World , let it make them miserable that admire it . Soliloq . XXXIX . False Light . LOoking forth one starry evening , my eye met with a glorious light , that seemed fairer than its fellowes : Whiles I was studying what Planet it might be , it suddainly glided downe , and vanished . O God , how can we hope to avoid delusions upon earth , when even the face of heaven may thus deceive us ? It is no otherwise in the firmament of the Church : How many have there been , that have seemed eternally fixed in that high sphere , which have proved no other than base Meteors , gilded with fair beames ; they appeared starres , their substance was but slime . Woe were to the earth , if a true starre should fall ; Yea , I doubt whether the Fabrick of heaven would stand , if one of those glorious Lights should drop downe : If therefore the star Wormwood shall fall , and imbitter the waters , hee shall shew himselfe to be but a false star , and a true Impostor ; else , heaven should fall as soon as hee . O my God , give mee grace to know the truth of my substance and the firmnesse of my station : Let me hate all counterfeit exhalations ; Let me know my selfe the least and most insensible star in thy Galaxie ; so shall I bee happy in thee , and thou shalt be by me glorified . Soliloq . XL . The haste of Desire . HOw slowly the houres seem to pace when we are big with the desire and expectation of any earthly contentment ? we are ready to chide the time for standing still , when wee would over-hasten the fruition of our approaching comfort : So the School-boy longs for his play-day , the Apprentice for his freedome , the Ward for his livery , the Bride for her nuptialls , the Heire for his inheritance : so approvedly true is that of wise Solomon , Hope deferred makes the heart sick . Were it not , O my soule , for that wretched infidelity , which cleaves so close unto thee , thou couldst not but bee thus affected to thy heaven ; and shouldst bee yet so much more , as the joyes there are infinitely more exquisite than which this earth can afford : Surely thou dost but flatter mee with the over-weening conceit of the firm apprehension of my faith ; whiles I finde thee so cool in the longing desires of thy glorification : What ? hast thou no stomack to thy happinesse ? Hath the world benummed thee with such a dull stupidity that thou art growne regardlesse and insensible of eternall blessednesse ? Oh shake off this Lethargick heavinesse of spirit , which hath possessed thee , and rouze up thy selfe to those ardent desires of glory which have sometimes enflamed thee : Yea , Lord , do thou stir up that heavenly fire that now lies raked up in the Embers of my soule , and ravish my heart with a longing desire of thy salvation . Soliloq . XLI . Deaths Remembrancers . EVery thing that I see furnishes me with fair monitions of my dissolution : If I look into my garden , there I see some flowers fading , some withered ; If I look to the earth , I see that mother , in whose wombe I must lie ; If I goe to Church , the graves that I must step over in my way , shew me what I must trust to ; If I look to my Table , death is in every Dish , since what I feed on did once live . If I look into my glasse , I cannot but see death in my face ; If I goe to my bed , there I meet with sleepe the Image of death ; and the sheets , which put mee in minde of my winding up . If I look into my study ; what are all those books , but the monuments of other dead authors ? O my soul , how canst thou bee unmindfull of our parting , when thou art plyed with so many monitors ? Cast thine eyes abroad into the world , what canst thou see but killing and dying ? Cast thine eyes up into heaven , how canst thou but thinke of the place of thy approaching rest ? How justly then may I say with the Apostle , By our rejoycing which I have in Christ Jesus , I die daily : And , Lord , as I daily die in the decay of this fraile nature ; so let me die daily in my affection to life , in my preparation for death . O do thou fit me for that last , and happy change . Teach me so to number my daies that I apply my heart to wisdom , and addresse it to ensuing glory . Soliloq . XLII . Faiths Victory . WEE are here in a perpetuall warfare , and fight wee must ; Surely , either fight , or dye ; some there are that doe both ; That is according as the quarrell is , and is managed : There are those that fight against God ; these medling with so unequall a match , cannot looke to prevaile . Again , The flesh warreth against the spirit ; this intestine rebellion cannot hope to prosper ; but if with the chosen vessell , I can say , I have fought a good fight , I can neither lose life , nor misse of victory : And what is that good fight ? Even the same Apostle tels me , the fight of faith ; this is the good fight indeed , both in the cause and managing , & the issue : Lo this faith it is , that wins God to my side , that makes the Almighty mine ; that not only ingages him in my cause , but unites me to him ; so as his strength is mine : In the power of his might therefore I cannot but be victorious over all my spirituall enemies by the onely meanes of this faith : For Satan ; This Shield of faith is it that shall quench all the fiery darts of that wicked one . For the world ; this is the victory that overcomes the world ; even our faith . Be sure to finde thy self furnished with this grace ; and then say , O my soule , thou hast marched valiantly : the powers of Hell shall not bee able to stand before thee ; they are mighty and have all advantages of a spirituall nature , of long duration , and experience ; of place , of subtilty : Yet this conquering grace of faith is able to give them the foile , and to trample over all the powers of darknesse . O my Lord God , doe thou arme and fortifie my soule with a lively and stedfast faith in thee , I shall not feare what man or Divell can doe unto me : settle my heart in a firme reliance upon thee , and turne mee loose to what enemy thou pleasest . Soliloq . XLIII . The unfailing Friend . NExt to the joy of a good conscience , there is no greater comfort upon earth , than the enjoyment of dear friends ; neither is there any thing more sad than their parting ; and by how nearer their relations are , so much greater is our sorrow in forgoing them : What moane ▪ did good David make , both for Absalon as a Sonne , ( though ungracious ) and for Jonathan as a friend : Surely , when our dear ones are pulled away from us , we seeme to have limbes torne away from our bodies ; yet this is a thing must bee lookt for ; wee are given to each other , ( or lent rather ) upon condition of parting , either they must leave us , or we them ; a parting there must bee , as sure as there was a meeting : It is our fault if we set our hearts too much upon that , which may , yea , which must be lost . Be wise , O my soul , and make sure of such friends as thou canst not be bereaved of : Thou hast a God , that hath said , I will not leave thee nor forsake thee : It was an easie sute , and already granted which the holy Psalmist made : Cast me not off in the time of old age , forsake me not when my strength faileth : And againe , When my Father and my Mother forsake me ( in their farewell to a better world ) yet then the Lord will take me up . It is an happy thing to have immortall friends : sticke close unto them , O my soule , and rejoyce in them evermore , as those that shall sweetly converse with thee here , and shall at last , receive thee into everlasting habitations . Soliloq . XLIV . Quiet Humility . HE is a rare man that is not wise in his owne conceit ; and that saies not within himselfe , I see more than my neighbours : For wee are all borne proud , and selfe-opinionate ; and when we are come to our imaginary maturity , are apt to say with Zedechiah , to those of better judgement than our own , which way went the Spirit of God from me to speak unto thee ? Hence have arisen those strange varieties of wilde paradoxes , both in Philosophy and Religion , wherewith the world abounds every where . When our fancy hath entertained some uncouth thought , our selfe-love is apt to hatch it up , our confidence to broach it , and our obstinacy to maintain it ; and ( if it bee not too monstrous ) there will not want some credulous fools to abet it : so as the onely way both to peace and truth , is true Humility ; which will teach us to thinke meanly of our own abilities , to be diffident of our own apprehensions and judgments , to ascribe much to the reverend antiquity , greater sanctity , deeper insight of our blessed Predecessors . This onely will keepe us in the beaten road , without all extravagant deviations to untrodden by-paths : Teach me , O Lord , evermore to think my self no whit wiser than I am ; so shall I neither bee vainly irregular , nor the Church troublesomely unquiet . Soliloq . XLV . Sure Mercies . THere is nothing more troublesome in humane society than the disappoint of trust , and failing of friends : For besides the disorder that it works in our owne affaires , it commonly is attended with a necessary deficiency of our performances to others : The leaning upon a broken Reed gives us both a fall and a wound : Such is a false friend , who after professions of love , and reall offices , either slinkes from us , or betrayes us : This is that which the great patterne of patience so bitterly complaines of , as none of his least afflictions , My Kinsfolk have failed me , and my familiar friends have forgotten me . It went to the heart of David , that his owne familiar friend , in whom hee trusted , which did eate of his bread , should lift up his heele against him : And surely , those that are stanch , and faithfull in themselves , cannot but bee so much the more deeply affected with the perfidious dealing of others ; and yet also so much the more , as their confidence and entirenesse was greater ; this was that which heightned the vexation of that man who is so famous for the integrity of his heart . It was thou , O man , mine equall , my guide , my acquaintance ; we took sweet counsell together , and walked to the house of God in company . And still our daily experience gives us miserable instances in this kinde : Hee hath had little to doe in the world that hath not spent many a sigh upon others faithlesness . And now , O my soule , the more sad proofe thou hast had of the untrusty disposition and carriage of men , the more it concernes thee to betake thy selfe , in all zealous & absolute affiance , unto the sure protection and never-fayling providence of thy God ? the God who being Truth it selfe , never did , never can forfeit his Trust to any soule that relyed upon his most certaine promises , upon his promised mercies , upon his mercifull and just performances . My soule wait thou only upon God ; for my expectation is from him ; He onely is my Rock , and my salvation ; In God is my salvation and my glory , the Rocke of my strength , and my refuge is in God . It shall not trouble thee to send men false , whiles thou hast such a true God to have recourse unto . Soliloq . XLVI . Dangerous Prosperity . IT was a just and needfull precaution , O God , which thou gavest of old to thine Israel . When thou shalt have eaten , and art full , then beware lest thou forget the Lord : There was not so great feare of forgetting thee , whiles they were in an hungry and dry Wilderness , although even there they did too often forget themselves , in an ungracious murmuring against thee and their Leaders ; the greatest danger of their forgetting Thee would be , ( thou knewest ) when they should come to be pampered in the Land that flowed with Milk and Honey : There it was that accordingly Jesurum waxed fat and kicked ; there being growne thick and covered with fatnesse , he forsooke God which made him , and lightly esteemed the Rock of his salvation . Nothing is more difficult than to keep our selves from growing wanton by excess ; whereas nature kept low is capable of just obedience : Like as in the body also , a full feed breeds superfluous and vicious humors , wheras a spare diet keeps it both clean and healthfull . Do not I see , O Lord , even the man that was after thine owne heart whiles thou kepst him in breath , with the prosecution of an unjust Master , how tenderly consciencious hee was ; remorsed in himselfe for but cutting off a lappe of the robe of his causelesse pursuer : who yet when he came to the full scope of his ease , and Courtly jollity , made no scruple of the adulterous bed of faire Bathsheba , or the bloody murther of a faithfull Vriah . Who was I , O Lord , that I should promise my self an immunity from the perill of a prosperous condition under which thy holier servants have miscarried . It was thy goodnesse and wisdome who fore-seest not what shall be onely , but what might bee also , in prevention of the danger of my surfeit , to take away the dish , whereon I might have over-fed . O God , I do humbly submit to thy good pleasure ; and contentedly rest upon thy Providence , which hast thought fit rather to secure me in the safe use of my little , than to exercise mee with the temptations of a bewitching plenty . Soliloq . XLVII . Cheerfull Obedience . IT is not so much the worke that God stands upon as the mind of the worker . The same act may bee done with the thanke and advantage of one agent , and with frowns and disrespect to another . If we doe our businesse grudgingly , and because we must , out of the necessity of our subsistence , we shall have as much thanke to sit still : It is our owne need that sets our hands on work , not our obedience : So as herein wee are our own slaves , not Gods servants ; Whereas , if we go about the workes of our calling cheerfully , offering them up to God , as our willing sacrifice in an humble compliance with his commands , and an awfull and comfortable expectation of his gracious acceptance , we are blessed in our holy endeavours , and cannot faile of an Euge from our Master in Heaven . Alas , Lord , it is but little that I can doe , and , without thy enabling , nothing . Thou that vouchsafest to give me an abilitation to the worke , put into me also good affections to thee in performing of it : Let me doe thy will here , as thy Angels doe in heaven , with all gracious readinesse , and alacrity ; and be no lesse glad that I shall doe it , than that it is done : so whiles carnall hearts shall languish under their forced taskes , my labour shall be my pleasure ; and I shall finde unspeakable comfort both in the conscience of my act , and the crown of my obedience . Soliloq . XLVIII Heavenly Accordance . AS our condition here upon earth is different ; so must our affection needs be also : that which is one mans joy is anothers griefe ; one mans fear is another mans hope : neither can it be otherwise , while our occasions draw us to so manifest contradictions of disposition : These diversities and contrarieties of inclination and desire , are the necessary symptomes of our wretched mortality ; and the nearer we grow to the perfection of our blessednesse , the more shall we concentrate in the united scope of all our actions , and affections , which is the sole glory of our Creator : Know then , O my soul , that the closer thou canst gather up thy selfe in all the exercise of thy faculties , and proposals of thy desires , to the only respect of the honour of that great and good God which gave thee thy being , thou aspirest so much nearer to thy heaven , where all the blessed Saints and Angels agree together in one perpetuall imployment of praising their Maker ; and sweetly accord in that one most perfect ditty and note of an eternall Allelujah to him that sits upon the Throne of that Celestiall glory . O God , doe thou draw in my heart more and more from this variety of earthly distractions , and fixe it upon this one heavenly worke : put me upon that blessed Taske here below , which shall never know any end , but endure for ever in heaven . Soliloq . XLIX . Divine Bounty . HAd not the Apostle said so , yet our owne sense and experience would have told us , that every good and perfect gift is from above , and commeth downe from the Father of Lights : For sure , from below it cannot come . How should any perfect gift arise from the region of all imperfection ? How should evill afford any good ? What is below but earth and hell ? whereof the one yeelds nothing but torment , the other nothing but misery , and sin : If therefore it be pefect , or good , ( since nothing can give what it hath not ) it must needs come from above : And from whom above ? Not from those lightsome bodies of the Starres , whose influences cannot reach unto the soule , whose substance is not capable of any spirituall power , whether to have , or give perfect gifts : Not from the blessed Spirits , which are Angels of Light : They may helpe , through Gods gracious appointment , to convey blessings to us , they neither wil or can challenge an originall and primary interest in the blessings which they convey . Onely therefore from the Father of Lights ; who as he is light , so is the Author of all whatsoever light , both inward and outward , spirituall and sensible : and as light was the first good and perfect gift which hee bestowed on the world , so it well may imploy all the spirituall blessings conferred on the Creature : So as he that said , Let there bee light ; said also , Let this man be wise ; Let that bee learned ; Let that other be gracious and holy : whence then , O whence can I look for any good thing , but from thy hands , O my God , who givest to all men liberally and upbraidest not : whose infinite treasure is not capable of any diminution ; since the more thou givest , thy store is not the lesse , thy glory more . Thou dost not sell thy favours , as we men are apt to do , looking through our small bounty , at an expected retribution ; but thou givest most freely , most absolutely : neither dost thou lend thy best blessing , as looking to receive them back again , but so conveyest them to us , as to make them our owne for ever : since therefore thy gifts are so free , that all thy heavenly riches may be had for asking ; how worthy shall I bee to want them if I doe not sue for them to the Throne of thy grace ; Yet even this ( since it is a good thing ) I cannot do without thee . O then give thou mee the grace that I may bee ever begging faithfully of thee ; and give mee the graces that I beg for . Soliloq . L. Sweet use of Power . I See that great , wise , and holy God , who might most justly make use of his absolute power , yet proceeds sweetly with his creature in all his wayes : Hee might force some to salvation in spight of their wills ; He might damne others meerely for his pleasure , without respect to their sin : But he doth not , hee will not doe either of these ; but goes along graciously and gently with us , inviting us to Repentance , and earnestly tendring to us the meanes of salvation on the one side with effectuall perswasions , and strong motives , and kindly inclinations to an answerable obedience ; on the other side , laying before us the fearfull menaces of his judgements denounced against sinners , urging all powerfull disswasions , and using all probable meanes to divert us from all the waies of wickednesse ; and when those prevaile not , justly punishing us for our wilfull disobedience , impenitence , and infidelity . O God , how should we learne of thee to proceed with all our fellow-Creatures , ( but much more with our Christian Brethren ) not according to the rigour of any pretended prerogative of power , but in all mercifull tenderness , in all gentle and faire meanes of their reclamation on the one side , & on the other , in an unwilling and constrained severity of necessary justice . And how much doth it concerne thee , O my soule , not to stay till thy God shall drag thee to Repentance and salvation , but gladly to embrace all those happy opportunities , and cheerfully to yeeld to all those mercifull solicitations , which thy God offers thee for thy full Conversion ; And carefully to avoid those waies of sinne and death which he hath under so dreadfull denunciations graciously warned thee to shun : Else thy God is cleared both in his justice and mercy , and thy perdition is of thy self . Soliloq . LI. The power of Conscience . IT is a true word of the Apostle , God is greater than our Conscience ; and surely , none but he : under that great God , the supreme power on earth is the conscience . Every man is a little world within himselfe ; and in this little world there is a Court of Judicature erected , wherein next under God the Conscience sits as the supreme Judge , from whom there is no appeale ; that passeth sentence upon us , upon all our actions , upon all our intentions ; for our persons , absolving one , condemning another ; for our actions , allowing one , forbidding another : If that condemn us , in vaine shall all the World besides acquit us ; and if that cleare us , the doom which the World passeth upon us , is frivolous ▪ and ineffectuall . I grant this Judge is sometimes corrupted with the Bribes of Hope , with the weake feares of losse , with an undue respect of persons , with powerfull importunities , with false witnesses , with forged evidences , to passe a wrong sentence upon the person , or cause ; for which hee shall be answerable to him that is higher than the highest ; but yet this doom , ( though reversible by the Tribunall of Heaven ) is still obligatory on earth : So as it is my fault that my conscience is mis-led ; but it is not my fault to follow my Conscience . How much need have I therefore , O my God , to pray that thou wouldst guide my Conscience aright ; and keepe this great Judge in my bosome from Corruption and errour ? and what need hath this intestine arbiter of mine to take speciall care that he may avoid all misinformations that may mislead his judgment , and all the base suggestions of outward advantage , or losse that may deprave his affections ? And , O thou , that only art greater than my Conscience , keep mee from doing ought against my Conscience : I cannot disobey that but I must offend thee ; since that is but thine Officer under thee , and only commands for thee . Soliloq . LII . Proud Poverty . THat which wise Solomon observed in the temporall estates of men , holds no lesse true in the spirituall : There is that maketh himselfe rich , yet hath nothing ; There is that maketh himself poor , yet hath great riches : On the one side , we meet with a proud but beggarly Laodicean , that saies , I am rich , and increased with goods , and have need of nothing ; which will not know that he is wretched , and miserable , and poor , and blinde , and naked ; This man when the means of further grace are tendred him , can say , as Esau did of the profered herds , I have enough my Brother ; and with the bragging Pharisee can boast of what he is not , and of what he is ; of what hee hath , of what he doth ; admiring his owne nothing , and not caring to seek for more , because he thinks he hath all ; this fond Justiciary can overdoe his duty , and supererogate ; contemning the poverty of soules better furnished than his 〈◊〉 ; and laying his merits in the dish of the Almighty . On the other side , there is an humble soule , that is secretly rich in all spirituall endowments ; full of knowledge , abounding in grace , which out of the true poverty of spirit under-values himselfe , and makes no shew of ought but a bemoaned disability : as wee have seen those grounds wherein the richest Mines are treasured , bewray nothing but barrennesse in their outside . O my soul , what estimation soever others may set upon thee , thou art conscious enough of thy owne wants ; be thankfull for the little thou hast , and abased for the much thou lackest ; and if thou wilt needs bee advancing thy selfe above others , let it be in the contestation of thy greater humblenesse , and lower dejection . Thy grace shall be no lesse because thou thinkst it so : but shall rather multiply by a modest diminution . And , O Blessed Lord , thou who resistest the proud , and givest grace to the humble , give me more humility , that I may receive more grace from thee ; and thou whose gracious raine shelves downe from the steep mountains , and sweetly drenches the humble vallies ; depresse thou my heart more and more with true lowliness of Spirit , that the showers of thy heavenly grace may soke into it , and make it more fruitfull in all good affections , and all holy obedience . Soliloq . LIII . The happiest Society . I Finde , O Lord , some holy men that have gone aside from the world , into some solitary wildernesse , that they might have their ful scope of enjoying thee freely , without any secular avocations ; who no doubt improved their perfect leisure to a great entirenesse of conversation with thee . Surely I could easily admire the report of their holinesse , and emulate their mortified retirednesse , if I did not hear them say , The Woolfe dwels in the Wood , and that they could as soone leave themselves , as the World behind them . There is no Desart so wild , no Mountaines or Rockes so craggy , wherein I would not gladly seeke thee , O my God , and which I would not willingly climbe up to finde thee , if I could hope that solitude would yeeld a spirituall advantage of more enjoying thee . But , alas , I find our weak powers are subject to an unavoidable lassitude ; and wee can no more contemplate alwaies those divine Objects , than our bodily eyes are able to fix themselves on the body of the Sun in his brightest splendor : so as , if our mindes should not bee sometime taken off with a safe variety of Cogitations , wee should be overwhelmed with thy Glory , and with too much light blinded : by this meanes it comes to pass that these small interspirations set an edge upon our re-assumed speculations , and renewed Devotions : Although also in the mean time , I should hate all secular diversions , if they should take thee for a moment quite out of my sight ; If I did not finde that I may still refer them to thee , and enjoy thee in them . O God , doe thou so fix my soul upon thee , that what ever occasion shall take me up , I may never be out of thy blessed society , and make me so insensible of the noise of the world , that even in the midst of the Market I may bee still alone with thee . Soliloq . LIV. Honey from the Rock . O God , thou didst miraculously refresh thy murmuring Israel of old with water out of the Rock , in that dry wildernesse ; and now I hear thee say , If they had hearkened to thy voice , and walked in thy waies , with honey out of the Rock thou wouldst have satisfied them . Loe , that which thou wouldest have done to thine ancient people , if they had obeyed thee , thou hast abundantly performed to thine Evangelicall Israel . With Hony out of the Rock hast thou satisfied them ; The Rock that followed them was Christ my Saviour : Lo , out of this Rock hath flowed that hony whereby our soules are satisfied ; Out of his side ( saith the Evangelist ) came water and blood , This Rock of our salvation affordeth both what Israel had , and might have had . Surely , O my God , there can be no hony so sweet , as the effect of the precious bloud of my Saviour to the soul of the Beleever ; By that bloud we have eternall redemption from death , and Remission of all our sinnes ; By that bloud are we justified in the sight of our God , and saved from the wrath to come ; By that bloud we have our Peace made in Heaven , and are fully reconciled to our God ; By that blood wee are cleansed and purged from all our iniquity ; By that bloud we are sanctified from our Corruptions ; By that blood we receive the Promise and possession of an eternall inheritance . O the spirituall Hony so sweet , that the materiall Hony is but bitternesse to it ! Jonathan of old did but dip his Speare in the honey of the wood , and but with one licke of that sweet moisture had his eies cleared , and his spirits revived ; O God , let me but taste , and see how sweet the Lord Jesus is , in all his gracious Promises , in all his mercifull and reall Performances , I shall need no more to make me happy . Thy Solomon bids me to eat honey : Lo , this is the honey that I desire to eat of ; Give me of this honey and I shall receive both clearnesse to my eies , and vigour of my spirits to the foiling of all my spirituall enemies . This is nothe honey whereof I am bidden not to eate too much : No , Lord , I can never eat enough of this Celestiall honey ; Here I cannot surfet ; Or , if I could , this surfet would be my health . O God , give me still enough of this honey out of the Rocke , so shall my soul live , and bless thee , and bee blessed of thee . Soliloq . LV . Sure Earnest . O My God , what a comfortable assurance is this which thou hast given to my soule ? Thou hast , in thy great mercy , promised and agreed to give me heaven ; and now because thou dost not put me into a present possession , thou hast given me earnest of my future inheritance ; and this earnest is that good Spirit of thine , which thou hast graciously put into my soule . Even we men , whose stile is deceitfull upon the ballance , think our selves sure when in civill transactions we have received an earnest of the bargaine ; and much more when we have taken that small piece of coine , as part of the bargained payment ; How then can I fear to fail thee , my God , whose Title is faithfull and True ; whose Word is Yea , and Amen . It is ordinary with the World to cheat my soule with fair promises , and faithlesse engagements of yielding me those contentments , which it neither can , nor meant to performe . But for thee , O Lord , heaven and earth shall passe away , but not one jot of thy Word shall passe unfulfilled : Hadst thou then , but given mee that Word of thine , I durst have set my soul upon it , with all firme confidence ; but now that thou hast seconded thy Word with thy Earnest , what place can be left for my doubt ? What then , what is it that thou canst sticke at , O my soul ? Canst thou make question of the truth of the Earnest ? Thou knowest that thou canst not ; the stamp is too well known to be misdoubted ; the impressions are full and inimitable ; this seale cannot be counterfeit ; the graces of the Spirit which thou hast received , thou feelest to be true and reall ; thou findest in thy selfe a faith , though weak , yet sincere ; an unfeigned repentance joyned with an hearty detestation of all thy sinnes ; a fervent love of that infinite goodnesse that hath remitted them , a conscionable care to avoid them , a zealous desire to bee approved to God in all thy waies : Flesh and bloud cannot have wrought these graces in thee ; It is onely that good Spirit of thy God , which hath thus sealed thee to the day of Redemption . Walke on therefore , O my soule , confidently and chearfully in the strength of this assurance , and joyfully expect the full accomplishment of this happy contract from the sure hands of thy God : Let no temptation stagger thee in the comfortable resolutions of thy future glory ; But say boldly with that holy Patriarke , O Lord I have waited for thy salvation . Soliloq . LVI . Heavenly Manna . VIctory it selfe is the great reward of our fight ; but what is it , O God that thou promisest to give us as the reward of our Victory ? even the hidden Manna : Surely were not this gift exceeding precious , thou wouldst not reserve it for the remuneration of so glorious a Conquest . Behold that materiall and visible Manna , which thou sentest down from heaven , to stop the mouths of murmuring Israel , perished in their use ; and if it were reserved but to the next day , putrified , and instead of nourishing , annoyed them ; But the hidden Manna , that was laid up in the Arke , was incorruptible , as a lasting monument of thy power , and mercy to thy people ; But now , alas , what is become both of that Manna , and of that Arke ? Both are vanished ( having passed through the devouring jawes of time ) into meer forgetfulnesse . It is the true spiritual Manna that came down from the highest heaven , and ascending thither again is hidden therein the glorious Arke of Eternity , that thou wilt give to thy Conqueror : That is it , which being participated of here below , nourisheth us to eternall life ; and being communicated to us above , is the full consummation of that blessed life , and glory . O give me so to fight that I may overcome , that so overcomming , I may bee feasted with this Manna . Thou that art , and hast given me thy selfe , the spirituall Manna , which I have fed on by faith ; and the symbolicall Manna , whereof I have eaten sacramentally ; give me of that heavenly Manna , whereof I shall partake in glory : It is yet an hidden Manna , hid from the eies of the world , yea in a sort from our owne ; hid in light inaccessible : For our life is hid with Christ in God ; but shall then bee fully revealed : for it shall then not onely cover the face of the earth round about the tents of Israel . but spread it self over the face of the whole heaven , yea fill both heaven and earth . I well thought , O my God , that if heaven could afford any thing more precious than other , thou wouldst lay it up for thy Victor : for it is an hard service that thy poore Infantry here upon earth are put unto ; to conflict with so mighty , so malicious , so indefatigable enemies ; and therefore the reward must be so much the greater , as the warefare is more difficult . O doe thou who art the great Lord of Hosts , give me courage to fight , perseverance in fighting , and power to overcome all my spirituall enemies , that I may receive from thee this hidden Manna , that my soul may live for ever , and may for ever blesse thee . Soliloq . LVII . The Hearts Treasure . IT is a sure Word of thine , O Saviour , that where our Treasure is , there our hearts will be also ; neither can wee easily know , where to finde our hearts , if our Treasure did not discover them : Now , Lord , where is my Treasure ? Surely I am not worthy to bee owned of thee , if my Treasure be anywhere but in heaven : my lumber and luggage may be here on earth , but my Treasure is above ; there thou hast laid up for me the richest of thy mercies , even my eternall salvation : Yea Lord , what is my richest Treasure but thy selfe ? in whom all the Treasures of Wisdome and Knowledge , yea of infinite Glory are laid up for all thine : All things that this world can afford me , are but meere pelfe in comparison of this Treasure ; or , if the earth could yeeld ought that is precious , yet I cannot call that Treasure . Treasure implies both price , and store of the dearest Commodities : never so great abundance of base things cannot make a Treasure ; neither can some few peeces of the richest mettals bee so accounted ; but where there is a large congestion of precious Jewels , and Metalls , there onely is Treasure : If any at all , surely very little , and mean is the wealth which I can promise my selfe here ; perhaps some brasse Farthing , or light and counterfeit Coine , meer earthy dross , which may load but cannot enrich my soule ; my only true riches are above with thee ; and where then should my heart bee but there ? My hand and my braine too must necessarily bee sometimes here below , but my heart shall be still with my Treasure in heaven . It is wont to be said , that however the memory of old age is short , yet that no old man ever forgot where hee laid up his Treasure . O God , let not that Celestiall Treasure which thou hast laid up for me , be at any time out of my thoughts ; let my eye be ever upon it ; let my heart long for the full possession of it ; and so joy in the assured expectation of it ; that it may disrelish all the contentments , and contemne all the crosses which this World can afford me . Soliloq . LVIII . The narrow Way . O Saviour , I hear thee say , I am the Way , the Truth , and the Life ; and yet again , thou ( who art Truth it selfe ) tell'st me , that the way is narrow , and the gate straight that leadeth unto life : Surely , thou who art the living Way , art exceeding large ; so wide that all the World of Beleevers enter into life by thee only : but the way of our walke towards thee is straight and narrow ; Not , but that thy Commandement in it self is exceeding broad ; for Lord , how fully comprehensive it is of all morall and holy duties ? and what gracious latitude hast thou given us in it of our Obedience ? and how favourable indulgence and remission in case of our faylings ? But narrow in respect of the weaknesse and insufficiency of our obedience ? It is our wretched infirmity that straitens our way to the . Lo , heaven , which is thy All-glorious Mansion , when wee are once entred into it , how infinitely large and spacious it is ; even this lower contignation of it , at how marvailous distance it archeth in this Globe of aire , and earth , and waters ? and how is that again surrounded with severall heights of those lightsome Regions , unmeasurable for their glorious dimensions ? But the heaven of heavens , the seat of the blessed , is yet so much larger , as it is higher in place , and more eminent in glory ; yet thou wouldst have the way to it narrow , and the gate of it straight : And even thus it pleaseth thee to ordain in the dispensation of all thine inferiour blessings ; Learning dwells fair within , but the entrance is straight through study , watching , bending of braines , wearing of spirits : the house of honour is sumptuous and goodly within , but the gate is straight that leads into it ; which is through danger , attendance , plots of emulation : Wealth hath large Elbow-roome of lodging , but the gate is straight ; hard labour , careful thrift , racking of thoughts , painfull adventures . How much more wouldst thou have it thus in the best of all blessings , the eternell fruition of heaven ? And why is this way narrow , but because it is untracked , and untrodden ? If I may not rather say the way is untracked and found by few , because it is narrow , and not easie to tread in . Surely grace is the way to glory , and that path is not for every foot : the straighter and narrower it is , O my God , the more let me strive and shoulder to enter into it . VVhat vaine quarrels doe we daily heare of for the way ; but Lord enable me to strive for this way even to blood : And if thou have been pleased to set me a deep way , or a rough way through many tribulations , to that happy and eternall life , let me passe it with all cheerfull resolution . How oft have I not grudged to go a foule way to a friends house , where I knew my entertainement kind and cordiall ? O let me not think much to come to those thy everlasting Mansions of bliss , through tears and blood . The end shall make an abundant amends for the way ; If I suffer with thee , I shall reign with thee . Soliloq . LIX . Gods various Proceedings . WHat strange varieties doe I finde in the workings of God with men : One-where I finde him gently , and plausibly inviting men to their Conversion ; another-where , I finde him frighting some others to heaven : some he traines up in a goodly education , and without any eminent change , calls them forth to an exemplary profession of his Name ; some others he chuseth out of a life notoriously lewd , to be the great patternes of a suddain Reformation ; One that was only formall in his Devotion without any true life of grace , is , upon a grievous sicknesse , brought to a lively sense of godlinesse ; another comes to Gods house with a purpose to sleep or scoffe , and through the secret operation of Gods Spirit working with his Word , returnes full of true compunction of heart , with teares in his eyes , and resolutions of present amendment of life : One that was proud of his owne righteousnesse is suffered to fall into some foule sin , which shames him before men , and is thus brought down to an humble acknowledgement of his owne frailty ; another , that was cast down with a sad despair of Gods mercy , is raised up by the fall of an unbroken glasse , or by some comfortable dreame , or by the seasonable word of a cheerfull friend : One is called at the sixt hour , another not till the eleventh ; one by faire and probable meanes , another by contraries ; so as even the worke of Satan himself hath been made the occasion of the conversion of his soule . O God , thy waies are infinite , and past finding out : It is not for us to prescribe thee what to do , but humbly to adore thee in what thou doest . Far be it from me , so to cast my self upon thy All-working providence , as to neglect the ordinary means of my salvation : Inable me chearfully to endeavour what thou requirest , and then take what way thou pleasest ; so that thou bringst me to the end of my hope , the salvation of my soul . Soliloq . LX . The waking Guardian . IT is a true word which the Psalmist said of thee , O God ; Thou that keepest Israel , neither slumbrest , nor sleepest : Fond Tyrants thinke that thou winkest at their cruell persecutions of thy Church , because thou dost not speedily execute vengeance upon them , whereas , if the fault were not in their eyes , they should see thine wide open , and bent upon them for their just destruction ; onely thou thinkst fit to hold thy hand for a time from the infliction of judgment , till the measure of their iniquity be full , and then they shall feel to their cost , that thou sawest all their secret Plots and Conspiracies against thine Israel . The time was , O Saviour , when in the daies of thine humane infirmity thou slept'st in the sterne of the Ship , on a pillow , when the Tempest raged and the Waves swelled ; yet even then when thy Disciples awoke thee and said , Lord save us we perish , thou rebukedst them sharply , with , Why are yee fearfull , O yee of little faith ? Their danger was apparently great , but yet thou telst them their feare was causelesse , and their faith weake , that they could not assure themselves that thy presence ( though sleeping ) was a sufficient preservative against the fury of windes and waters : How much more now , that being in the height of thine heavenly glory , and ever intentively vigilant for the safegard of thy chosen ones , may we rest secure of thy blessed protection , and our sure indemnity ? O God , do thou keep my eies ever open , that I may still wait upon thee , for thy gracious tuition , and the mercifull accomplishment of thy salvation : Thou seest I have to doe with those enemies that are never but waking , never but seeking all advantages against my soul ; What can they doe when thine eye is ever over me for good ? O then let mine eyes be ever unto thee , O God my Lord ; in thee let me still put my trust : so shalt thou keepe me from the snares that they have laid for me , and the grins of the workers of iniquity . Soliloq . LXI . The sting of guiltinesse . GUiltinesse can never thinke it selfe sure ; if there were no Fiends to torment it , like a bosome-Devill , it would ever torture it selfe : no Guard can bee so sure , no Fort so strong as to secure it from terrors . The first Murderer after his bloody fratricide , when there is no mention of any man ( beside his Father ) upon earth , yet can say , It shall come to passe that every one that findeth me shall slay mee ; and I marvaile that he added not ; if none else will doe it , I shall do that deadly office to my selfe : Hee was sure hee could meet with none but Brethren or Nephewes ; and even the face of those was now dreadfull to him : hee that had been so cruell to him that had laine in the same wombe with himselfe , feares that no neereness of bloud can shield him from the violence of the next man . Conscience when once exasperated , needs not stay for an accuser , a witnesse , a solicitor to enforce the evidence , a Judge ; but it selfe alone acts all these parts , and oft-times also the executioners to boot . It was a just question of the wisest of men , A wounded spirit who can bear ? But there are divers and different degrees of the wounds of spirit : All are painefull , some mortall ; as in the body , there may bee some wounds in the outward and fleshly part , which have more pain than peril , but those of the principall , and vitall parts are not more dolorous than dangerous , and often deadly : so it is in the soul , there are wounds of the inferiour and affective faculties , as griefe for crosses , vexation for disappointment of hopes , pangs of anger for wrongs received , which may be cured with seasonable remedies ; but the wounds of conscience inflicted by the sting of some hainous sin , which lies belking within us , carries in it horror , despaire , death . O God , keep me from bloud-guiltinesse , and from all crying and presumptuous sins ; but if ever my frailty should be so fouly tainted , do thou so work upon my soul , as that my repentance may walke in equall paces with my sin , ere it can aggravate it selfe by continuance . Apply thy soveraign plaister to my soule whiles the wound is greene , and suffer it not to fester inwardly through any impenitent delay . Soliloq . LXII . Beneficiall VVant . IT is just with thee , O God , when thou seest us grow wanton , and unthankfully neglective of thy blessings , to withdraw them from us , that by the want of them we may feel both our unregarded obligations , and the defects of our duty : So we have seen the Nurse , when the childe begins to play with the dugge , to put up the breast out of sight . I should not acknowledg how precious a favour health is , if thou didst not sometimes interchange it with sicknesse ; nor how much I am bound to thee for my Limbes , if I had not sometimes a touch of lamenesse : Thirst gives better relish to the drinke , and hunger is the best sauce to our meate . Nature must needs affect a continuance of her wellfare ; neither is any thing more grievous to her , than these crosse interceptions of her contentments : but thou , who art wisdome it selfe , knowest how fit it is for us , both to smart for our neglect of thy familiar mercies , and to have thy blessings more endeared to us by a seasonable discontinuance . Neither dost thou want to deale otherwise in the mannaging of thy spirituall mercies . If thy Spouse , the faithfull soul , shall ( being pampered with prosperity ) begin to grow secure and negligent , so as at the first knock of her beloved , she rise not up to open to Him , but suffers his head to bee filled with Dew , and his lockes with the drops of the night ; she soon findes her beloved withdrawne and gone : she may then seeke him , and not finde him ; she may call , and receive noe answer ; she may seek him about the streets , and in stead of finding him lose her vaile , and meet with blowes and wounds from the watch-men . O God , keep thou me from being resty with ease ; hold mee in a continuall tendernesse of heart : continue me in a thankfull , and awfull use of all thy favours : but , if at any time thou seest me decline to a careless obduration , and to a disrespective forgetfulnesse of thy mercies , doe thou so chastise me with the fatherly hand of thy afflictions , and so work me to a gracious use of thy desertions , that my soul may seeke thee with more vigour of affections , and may recover thee with more sensible comfort . Soliloq . LXIII . Interchange of Conditions . IT is not for nothing , O my God , that thou hast protracted my time so long , and hast given me so large experience of thy most wise and holy dealing with my selfe and others . Doubtlesse it is , that I might see , and feele , and observe , and teach the gracious changes of thy carriage towards thy poore sinfull Creatures upon earth . Thou dost not hold us alwaies under the rod , ( though we well deserve a perpetuall correction ) as considering our miserable impotence , and aptnesse to an heartlesse dejection ; Thou dost not alwaies keep our hearts raised up to the jollity of a prosperous condition , as knowing our readinesse to presume , and to bee carried away with a false confidence of our unmoveablenesse ; but graciously interchangest thy favours with our sufferings : When thou seest us ready to faint , and to be discouraged with our adversity , thou takest off thy hand , and givest us a comfortable respiration from our miseries ; When thou seest us puft up with the vaine conceit of our owne worth , or successe , thou takest us downe with some heavy crosse . When thou findest us overlaid with an unequall match , and ready to bee foiled in the fight , thou givest us breath , and puttest new strength into our armes , and new courage into our hearts ; When thou findest us insolent with our Victory , thou sham'st us by an unexpected discomfiture . And as for the outward estate of the Nations and Kingdomes of the earth , thou whirlest them about in a perpetuall , yet constant vicissitude ; Peace breeds plenty , Plenty wantonnesse and pride , Pride Animosity , from thence followes war , VVar produces Vastation and want , Poverty causeth Industry , and ( when nothing is left to strive for ) Peace , an industrious peace brings plenty againe , and in this gyre thou hast ordained the world still to turne about . Be not too much moved then , O my soule , when thou findest thy selfe hard pressed with afflictions , and conflicted with strong temptations , but beare up constantly in the strength of thy faith , as being assured , that having rid out this storme , thou shalt bee blessed with an happy calme ; Neither bee thou lifted up too much when thou findest thy selfe carried on with a fair gale of prosperity , since thou knowst not what tempests may suddenly arise ; and many hopefull vessell hath been sunke in sight of the Port : And when thou seest the world every where full of woefull combustions , bee not over-much dismaied with the sight and sense of these publike Calamities , but waite patiently upon that Divine Providence ; which , after those revolutions of change , shall happily reduce all things to their determinate posture : To which purpose , O God , do thou fix my heart firmly upon thee ; doe thou keep me from the evill of prosperity , from dejectednesse in affliction , from the prevalence of temptation , from misprision of thy Providence : VVorke me to that due temper which thy Solomon hath prescribed me ; In the day of prosperity be joyfull ; but in the day of adversity consider : God also hath set the one over against the other , to the end that man should finde nothing after him . Soliloq . LXIV . The rule of Devotion . THy will , O God , as it is alwaies holy , so in what thou hast decreed to doe with us , is secret , and in what thou wouldst have us doe to thee , is revealed : It is thy revealed will that must regulate both our Actions , and our Prayers . It may be that I may lawfully sue to thee for what thou hast decreed not to grant : As Samuel ceased not to pray for thy favour to that Saul , whom thou hadst rejected ; and many an Israelite prayed for raine in that three yeeres and an halfe , wherein thou hadst commanded the Clowds to make good the prophecie of thine Elias ; yea , thine holy Apostle prayed thrice to have the Messenger of Satan taken off from him ; and heard no answer , but , My grace is sufficient for thee : So , Lord , we pray for the removall of thy judgements from this sinnefull and deplored Nation , which for ought we know , and have cause to feare , thou hast decreed to ruine and de●●station ; and many a good soule prayes for a comfortable sense of thy favour , whom thou thinkest fit to keepe downe for the time in a sad desertion ; and I thy unworthy servant may pray to be freed from those temptations , wherewith thou seest it fit that my faith should be still exercised . O God , give me the grace to follow thy revealed will , and to submit my selfe to thy secret . What thou hast commanded , I know I may doe ; what thou hast promised , I know I may trust to ; what thou hast in a generality promised to do , may in some particular cases by the just decree of thy secret Counsell bee otherwise determined : If I aske what thou hast decreed to do , I know I cannot but obtaine ; If I aske what thou hast warranted ( notwithstanding the particular exception of thy secret will ) though I receive it not , yet I receive not pardon onely , but acceptation . O God , give me grace to steer my selfe , and my prayers by thy revealed Will ; and humbly to stoop to what the event shews to have been thy secret will . Soliloq . LXV . Hels Triumph . THou hast told us , O Saviour , that there is joy in the presence of thine Angels , for a sinners repentance ; those blessed Spirits are so far from envying our happinesse , that as they endeavour it here , so they congratulate it in heaven : and we wel know , that these good Spirits do not more rejoyce in the conversion of a sinner , than the evill Spirits do in the mis-carriage of a convert . The course of the holy obedience of thy servants here is doubtlesse a pleasing object to thine Angels , neither are those malignant spirits lesse pleased with the wicked practises of their Vassals ; but the joy arises to both from the contrary condition of those parties , over which they have prevailed : The alleagance of a good subject ( though wel-accepted ) yet is no newes to a gracious Soveraigne ; but the comming in of some great Rebell is happy tidings at the Court : On the contrary , where there is a rivality of soveraigntie , for a professed enemy to do hostile actions , is no other than could bee expected ; but for a subject or a domestick servant to bee drawne into the conspiracie , is not more advantage than joy to the intruder . O God , thou hast mercifully called me out of the world to a profession of thy Name ; I know what eies those envious Spirits have ever upon me : O doe thou lead me in thy righteousnesse because of mine enemies ; If thine Angels have found cause to joy in my conversion , O doe thou keepe me from making musicke in hell by my miscarriage . Soliloq . LXVI . Dumbe Homage . HOw officious , O God , doe I see thy poore dumbe Creatures to us ? how doe they fawne , or crouch , as they see us affected ? how doe they run and fetch , and carry , and draw at our command ? how doe they beare our stripes with a trembling unresistance ? how readily doe they spend their strength , and their lives in our service ? how patiently doe they yield us their milk and their fleeces for our advantage ? and lie equally still to be shorne , or slain at our pleasure ? expecting nothing from us in the mean time but a bare sustenance , which , if it bee denyed them , they do not fall furiously upon their cruell Masters , but meekly bemoane themselves in their bruitish language , and languish , and die ; If granted them , they are fatned for our use . I am ashamed , O God , I am ashamed to see these thy creatures so obsequiously pliant unto me , whiles I consider my disposition and deportment towards thee my Creator : Alas , Lord , what made the difference betwixt me and them , but thy meere good pleasure ? thou mightest have made them rationall , and have exchanged my reason for their brutality ; They are my fellowes by Creation , and owe both their being and preservation to the same hand with my selfe : Thou art the absolute Lord of both , to whom I must bee accountable for them ; they are mine onely by a limited substitution from thee ; why then should they bee more obedient to my will , than I am to thine ; since they have onely Sense to lead them in their Way , I have both Reason and Faith to teach me my duty . Had I made them , I could but require of them their absolute submission : Why should I then exact of them , more than I am ready to performe unto thee ? O God , thou that hast put them under my hand , and me under thy owne , as thou hast made me their Master for command , so let me make them my Masters to teach me obedience . Soliloq . LXVII . Indifferency of Events . THou givest us daily proofes , O God , of the truth of that observation of wise Solomon , That all things come alike to all , and that no man knowes love or hatred by all that is before them : In these outward things thy dearest friends have not fared better then thine enemies ; Thy greatest enemies have not suffered more than thy beloved Children . When therefore I looke abroad , and see with what heavy afflictions thou art pleased to exercise thy best Favourites upon earth , I cannot but stand amazed to see what horrible Torments of all kindes have beene undergone by thy most precious Martyrs , whose patience hath overcome the violence of their executioners : and to see those extreme tortures which some of thy faithfull servants have endured in the beds of their sickness ; one torne , and drawn together with fearefull convulsions , another shrieking under the painefull girds of an unremoveable stone ; one wrung in his Bowels with pangs of cholicke , and turning of guts , another possessed with a raging gout in all his Limbes ; one whose bladder after a painefull incision is ransack'd , another whose Leg or Arme is cut off to prevent a mortall Gangrene : I cannot but acknowledge how just it might be in thee , O God , to mix the same bitter cup for me ; and how merciful it is , that knowing my weakness thou hast forborn hitherto to load mee with so sad a burthen . What thou hast in thine eternall Councell determined to lay upon mee , thou onely knowest . If thou bee pleased to continue thy gracious indulgence to me still , make me truly thankfull to thee for health and ease , as the greatest of thy outward favours ; but let mee not build upon them , as the certaine evidences of thy better mercies : and if thou thinke fit to interchange them with a vicissitude of sickness and paine , let mee not misconstrue thy severe chastisements as arguments of thy displeasure : But still teach mee to feare thee in my greatest prosperity , and to love thee in my greatest sufferings ; and to adore thine infinite Wisdome , Justice , and mercy in both . Soliloq . LXVIII . The transcendent Love . HOw justly doe I marvaile , O God , to see what strength of naturall affection thou hast wrought in poore brute Creatures towards their Masters , and towards their owne Mates , towards their dammes and their young : We have plentifull instances of those whom Death could not separate from their beloved Guardians , some that have died for their Masters , some with them ; some that have fearlesly hazarded their owne lives for the preservation of their young ones , some that have fed their aged dammes with that food which they have spared from their own Mawes Amongst the rest how remarkable is that comparison of thine , O Saviour , wherein thou wert pleased to set forth thy tender care of thine Israell by the resemblance of an Hen gathering her Chickings under her wings ? how have I seen that poor Fowl , after the patience of a painfull hatching , clocking her little brood together ? and when she hath perceived the Puttock hovering over her head , in a varied note calling them hastily under the wing of her protection , and there covertly hiding them not from the Talons onely , but from the eye of that dangerous enemy , till the perill hath been fully over ; after which she calls them forth to their liberty and repast , and with many a carefull scrape discovers to them such grains of food as may bee fit for them , contenting her self to carve for them with neglect of her owne sustenance . O God , thou who hast wrought in thy silly creatures such an high measure of indulgence and dearnes of respect towards their tender brood , how infinitely is thy love and compassion towards the children of men , the great Master-peece of thy Creation ? How past the admiration of men and Angels , is that transcendent proof of thy divine love , in the more than marvelous work of our Redemption ? How justly glorifiable is thy name in the gracious , and sometimes miraculous , preservation of thy Children ? In the experience whereof , if I forbeare to magnifie thee , or dare not to trust thee , how can I be but unworthy to bee owned of thee , or blessed by thee ? Soliloq . LXIX . Choice of Seasons . HOw regularly , O God , hast thou determined a set season for all thy Creatures , both for their actions and their use ? The Storke in the heaven , saith thy Prophet Jeremy , knoweth her appointed times , and the Turtle and the Crane , and the Swallow observe the time of their comming : Who hath seen the * Stork before the Calends of August , or a Swallow in the Winter ? Who hath heard the Nightingale in the heat of harvest ? or the Bittern bearing her base in the coldest Moneths ? Yea the Fishes in the Sea know and observe their due seasons , and present us with their Shoales only when they are wholsome and useful ; The Herring doth not furnish our Market in the Spring , nor the Salmon , or Mackerell in Winter : Yea the very flies both have and keepe their daies appointed ; the Silke-worme never looks forth of that little Cell of her Conception , till the Mulbery puts forth the leaves for their nourishment ; and who hath ever seen a Butter-flie , or an Harnet in Winter ? yea there are Flies wee know appropriate to their owne moneths , from which they vary not : Lastly , how plain is this in all the severall varieties of Trees , Flowers , Herbes ? The Almond tree looks out first , the Mulberry last of all other ; The Tulip , and the Rose , and all other the sweet Ornaments of the earth are punctuall in their growth and fall : But as for Man , O God , thou hast in thy infinite VVisdome indued him with that power of reason , whereby he may make choice of the fittest seasons of all his actions . Thou that hast appointed a time for every purpose under heaven , hast given him wit to finde and observe it . Even lawfull acts unseasonably done , may turne evill ; and acts indifferent , seasonably performed , may prove good , and laudable . The best improvement of morality , or civility , may shame us , if due time bee not as well regarded , as substance : Onely Grace , Piety , true Vertue can never be unseasonable . There are no seasons in Eternity ; There shall bee one uniforme and constant act of glorifying thee : Thy Angels and Saints praise thee above , without change or intermission ; The more we can do so on earth , the nearer shall wee approach to those blessed Spirits . O God , let my heart be wholly taken up evermore with an adoration of thine infinite Majesty , and let my mouth bee ever sounding forth of thy praise ; and let the Hosannahs , and Hallelujahs which I begin here , know no measure but Eternity . Soliloq . LXX . The happy return home . EVery Creature naturally affects a return to the originall whence it first came . The Pilgrim , though faring well abroad , yet hath a longing homeward ; Fountaines and Rivers run back with what speed they may to the Sea whence they were derived ; all compound bodies return to their first Elements ; The vapors rising up from the earth , and waters , and condenss'd into clouds , fall down again to the same earth , whence they were exhaled ; This body that we beare about us , returnes at last to that dust whereof it was framed : And why then , O my soul , dost not thou earnestly desire to returne home to the God that made thee ? Thou knowest thy Originall is heavenly , why are not thy affections so ? What canst thou finde here below worthy to either withdraw , or detain thee from those heavenly Mansions ? Thou art here in a Region of sin , of misery and death ; Glory waites for thee above : Fly then , O my soul , fly hence to that blessed immortality ; If not as yet in thy dissolution : ( for which thou must waite on the pleasure of thy deare Maker & redeemer ) yet in thy thoughts , in thy desires and affections ; soar thou up thither , and converse there with that blessed God and Father of Spirits , with those glorious Orders of Angels , and with the soules of just men made perfect ; And if the necessity of these bodily affairs must needs draw thee off for a time , let it bee not without reluctation and hearty unwillingnesse , and with an eager appetite of quick returne to that Celestiall society . It will not be long ere thou shalt bee blessed with a free , and uninterrupted fruition of that glorious Eternity : In the meane time doe thou prepossesse it in thy heavenly dispositions ; and contemning this earth , wherewith thou art clogged , aspire to thy heaven , and be happy . Soliloq . LXXI . The confinements of Age . DOst thou not observe , O my soule , how time and age confines , and contracts , as our bodies , so our desires and motions here upon earth , still into narrower compasses ? VVhen we are young the world is but little enough for us ; after wee have seen our own Island , wee affect to crosse the Seas , and to climbe over Alpes , and Pyrennes , and never thinke we have roved far enough ; VVhen we grow ancient , wee begin to bee well-pleased with rest ; now long and unnecessary journeyes are laid aside . If businesse call us forth , wee go , because we must ; As for the visits of friendship , one Sun is enough to measure them , with our returnes ; And still , the older we grow , the more we are devoted to our home ; there we are content to sit still , and enjoy the thoughts of our youth , and former experience , not looking farther than a kind neighbour-hood : But , when Age hath stiffened our joynts , and disabled our Motions , now , our home-pastures , and our Gardens become our utmost boundaries ; from thence a few yeares more confine us to our owne floor ; Soon after that , we are limited to our chamber , and at last to our chaire , then to our bed , and , in fine , to our Coffin . These naturall restrictions , O my soule , are the appendences of thy weary Partner , this earthly body : but for thee , the nearer thou drawest to thy home , the more it concernes thee to bee sensible of a blessed inlargement of thy estate and affections ▪ Hitherto thou art immured in a straight pile o● clay ; now , heaven it selfe shall be but wide enough for thee : The world hath hitherto taken thee up●… which ( though large is yet but finite ; ) now , thou art upon the enjoying of that God who alone is infinite , in all that he is : O how inconsiderable is the restraint of the worse part , in comparison of the absolute inlargement of the better ? O my God , whose mercy knowes no other limits than thy essence , worke me in this shutting up of my daies to all heavenly dispositions , that whiles my outward man is so much more lessened , as it drawes nearer to the Center of its corruption , my spirituall part may be so much more dilated , in , and towards thee , as it approacheth nearer towards the circumference of thy celestiall glory . Soliloq . LXXII . Sin without sense . ALas , Lord , how tenderly sensible I am of the least bodily complaint that can befall mee ? If but a tooth begin to ake , or a thorn have rankled in my flesh , or but an angry Corne vexe my Toe , how am I incessantly troubled with the pain ? how feelingly doe I bemoane my selfe ? how carefully do I seek for a speedy remedy ? which till I feel , how little relish doe I finde in my wonted contentment ? But for the better part , which is so much more tender , as it is more precious , with what patience ( shall I call it , ) or stupidity , doe I endure it wounded ( were it not for thy great mercy ) no lesse than mortality ? Every new sin ( how little soever ) that I commit , fetches bloud of the soule ; every willing sin stabs it ; the continuance wherein festers inwardly ; and , without repentance , kills . O God , I desire to be ashamed , and humbled under thy hand for this so unjust partiality ; which gives me just cause to fear that sense hath yet more predominance in me than Faith . I do not so much sue to thee to make mee lesse sensible of bodily evills , ( whereof yet too deep a sense differs little from impatience ) as to make me more sensible of spirituall : Let me feele my sin more painefull than the worst disease ; and rather than wilfully sin , let me die . Soliloq . LXXIII . The extremes of Devotion . I Acknowledge it to bee none of thy least mercies , O God , that thou hast vouchsafed to keepe mee within the due lines of devotion ; not suffering mee to wander into those two extremes , which I see and pitty in others . Too many there are , that doe so content themselves in meer formalities , that they little regard how their heart is affected with the matter of their prayers : so have I grieved to see poore misdevout soules under the Papacy , measuring their Orisons , not by weight , but by number ; not caring which way their eie strayed , so their lips went ; resting well apaid that God understood them , though they understood not themselves : too neer approaching whereunto , are a world of wel-meaning ignorant soules at home , that care only to pray by rote , not without some generall intentions of piety , but so , as their hearts are little guilty of the motion of their Tongues ; Who , whiles they would cloake their carelesnesse , with a pretence of disability of expressing their wants to God , might learn that true sense of need never wanted words to crave reliefe : Every begger can with sufficient eloquence importune the Passenger for his Almes . Did they not rather lack an heart than a tongue , they could not be defective in bemoaning themselves to heaven for what they lack ; Especially , whiles we have to doe with such a God , as more esteemes broken clauses made up with hearty sighes , than all the complements of the most curious Eloquence in the world . On the other side there are certain zealous Devotionists , which abhorre all set formes , and fixed hours of Invocation , teaching ( and so practising ) that they may not pray , but when they feele a strong impulsion of Gods Spirit to that holy work ; whereupon it hath come to pass , that whole daies , yea , weekes , have gone over their heads , unblessed by their prayers ; who might have taken notice , that , under the Law , God had his regular course of constant hours for his morning and evening Sacrifices ; that the ancient Saints under the old Testament , held close to Davids rule , Evening and Morning , and at Noon to pray and cry aloud ; so as the very Lions could not fright Daniel from his taske : And even after the vaile of the Temple was rent , Peter and Iohn went up together to Gods house , at the ninth hour , to Evening Prayer . Yea , what stand we upon this ? when the Apostle of the Gentiles charges us , To pray continually : Not that wee should in the midst of a sensible indisposednesse of heart fall suddainly into a fashionable Devotion ; but that by holy Ejaculations , and previous Meditation , wee should make way for a feeling Invocation of our God , whose eares are never but open to our faithfull Prayers . If wee first ( though silently ) pray that we may pray , the fervour of our Devotion shall grow upon us in praying : these holy Waters of the Sanctuary , that at first did but wet the soles of our feet , shall , in their happy processe , rise up to our chinnes . I thanke thee , O God , that thou hast given me a desire to walk even between these extremities : As I would be ever in a praying disposition to thee , so I would not willingly break houres with thee ; I would neither sleepe nor wake without praying ; but I would never pray without feeling . If my heart goe not along with formes of words , I do not pray , but babble ; and if that be bent upon the matter of my sute , it is all one to thee , whether the words be my own , or borrowed . Let thy good Spirit ever teach me to pray , and help me in praying : Let that ever make intercessions for me with groanings which cannot be expressed ; and then , if thou canst , send me away empty . Soliloq . LXXIV . The sick mans Vowes . THe answer was not amisse , which Theodoricus Bishop of Coleine is said to have given to Sigismond the Emperor , who demanding how he might be directed the right way to heaven , received answer ; If thou walk so , as thou promisedst in thy painfull fit of the Stone , or Gout . Our extremities commonly render us holy : and our paine is prodigall of those Vowes , which our case is as niggardly in performing . The distressed Mariner , in the perill of a Tempest , vows to his Saint a Taper as big as the Mast of his ship ; which upon his comming to shoare , is shrunk into a rush-candle . There was never a more stiffe-necked people than that , which should have been Gods peculiar , yet , upon every new plague , how doe they crouch and creep to the power , which their murmurs provoked ? And wee daily see Desperation makes those Votaries , whom health dispenseth with , as the loosest of Libertines . Were it essentiall to prosperity , thus to pervert and debauch us , it were enough to make a good heart out of love with welfare , since the pleasure and profit of the best estate is far too short of recompensing the mischiefe of a depraved jollity : but now , the fault is in our owne wretched indisposition ; the blessing is Gods , the abuse is ours . Is the Sun to be blamed that the Travellers cloak swelts him with heat ? Is the fruit of the Grape guilty of that Drunkennesse which followes upon a sinful excess ? Can we not feed on good meate without a surfet ? And whose fault is it but ours , if wee forget the engagements of our sicke beds ? Rather than health should make us godlesse , how much better were it for us to be alwaies sicke ? O my God , I do acknowledge , and bewaile this wretched frailty of our corrupt nature ; Wee are not the same men sick and whole ; we are apt to promise thee fair , and to pay thee with disappointment ; and are ready to put off our holy thoughts with our biggens : It is thou only that canst remedy this sicknesse of our health , by working us to a constant mortification . O do thou ever blesse thy servant , either with sanctified crosses , or a temperate prosperity . Soliloq . LXXV . The suggestions of a false heart . SUrely , if thousands of souls perish by the flattery of others , more perish by their own ; whiles their naturall selfe-love soothes them with plausible , but untrue suggestions , concerning their estate : Is the question concerning grace ? the false heart tells a man he is stored to superfluity , and excesse ; when hee is indeed more bare and beggarly than the proud Pastor of Laodicea . Is the question of sinne ? It proclaimes him , not innocent only but a Saint ; it tells him his hands are pure , when hee is up to the elbows in blood ; that his tongue is holy , when it is foule with perjury and blasphemy ; that his eye is honest and chaste , when it is full of adultery ; that his soul is clean , when it is defiled with abominable lusts , or with cruell rancour , and malice . Is the question concerning Vertue ? It tels a man hee is just , when he is all made up of rapine , and violent oppression ; that hee is eminently wise , when hee hath not wit enough to know himselfe a fool ; that he is free handed and munificent , when he sticks not to rob beggars ; that he is piously religious , whiles he puls downe Churches : Thus is the man still hid from himself , and is made to see another in his owne skin : He cannot repent , because hee thinkes himselfe faultles ; he cannot amend , because hee is ever at the best : his only ease and advantage is , that he is carried hoodwinkt into hell . If the question be concerning some scrupulous act to bee done or omitted , now self-respect plaies its prizes at all weapons ; what shifting and traversing there is to avoid the dint of a present danger ? what fine colours , and witty Equivocations doth the soule finde out , to cozen it self into a safe offence . If the question be of a sinfull act already committed , what a shuffling there is to face it out by a stout justification ? maugre conscience , it was not lawfull onely , but ( such as the circumstances were ) expedient also ; And if it be so foul , that an apology is too odious , yet an extenuation cannot but be admitted : be it amisse , yet , not hainous , not unmeet for pardon . One would thinke Hell should have little need of the fawning assentation of others , when men carry so dangerous Parasites in their owne Bosomes : But sure both together must needs helpe to people that Region of darkness . Take heed , O my soul , how thou givest way to these flattering thoughts , whether arising from thy own breast , or injected by others ; and know , thou art never in more danger , than when thou art most applauded : Looke upon thine Estate , and Actions with unpartiall and severe eies ; Behold thine owne face , not in the false glasse of opinion , and mercenary Adulation , but in the true and perfect glasse of the Royall Law of thy Creator ; that shall duely represent unto thee , whether the beauty of thy graces , or the blemishes of thy manifold imperfections ; that alone shall tell thee how much thou art advanced in a gracious proficiency , and how shamefully defective thou art in what thou oughtedst to have attained : Judge of thy selfe by that unfailing rule , and bee indifferent what thou art judged of by others . Soliloq . LXXVI . Sacred Melody . WHat a marvailously chearfull service was that , O God , which thou requiredst , and hadst performed , under the Law : Here was not a dumbe and silent act in thy Sacrifices , a Beast bleeding before thy Altar , and a Smoake , and Flame arising out of it ; Here was not a cloudy perfume quietly ascending from the golden Altar of thine Incense : but , here was the merry noise of most melodious musick , singing of Psalmes , and sounding of all harmonious instruments . The Congregation were upon their knees , the Levites upon their Stage sweetly singing , the Priests sounding the Trumpets , together with Cymbals , Harps , Psalteries , making up one sound in praising and thanking the Lord . Me thinks I hear , and am ravished to hear in some of thy solemne daies , an hundred and twenty of thy Priests sounding with Trumpets ; Thy Levites in greater number , singing aloud with the Mixture of their musicall instruments ; So as not the Temple onely , but the Heaven rings again ; and even in thy daily Sacrifices , each morning and evening , I find an heavenly Mirth ; Musicke , if not so loud , yet no lesse sweet , and delicate ; no fewer than twelve Levites might bee standing upon the stage every day singing a divine Ditty over thy sacrifice ; Psalteries not fewer than two , nor more than sixe ; Pipes , not fewer than two , nor more than twelve ; Trumpets two at the least , and but one Cymball ; so proportioned by the Masters of thy Chore , as those that meant to take the heart through the eare : I finde where thy holy servants , David , Solomon , Hezekiah , ( doubtlesse by thy gracious direction , yea , by thy direct command * ) both appointed , and made use of these melodious Services ; I doe not finde where thou hast forbidden them : this I am sure of , since thou art still and ever the same , under both Law and Gospell , that thou both requirest , and delightest in the chearfull devotions of thy servants ; If wee have not the same sounds with thy legall worshippers , yet we should still have the same affections . As they might not waite upon thee , sorrowfull ; so it is not for us to praise thee with drooping and dejected spirits . O God , doe thou quicken my spirituall dulnesse in thy holy service ; and when I come to Celebrate thy great Name , whiles the Song is in my mouth , let my heart be the stage , wherein Trumpets and Psalteries , and Harps shall sound forth thy praise . Soliloq . LXXVII . Blemishes of the holy function . I Cannot but blesse my selfe at the sight of that strange kinde of curiosity , which is reported to have been used in the choice of those , who were of old admitted to serve at the Altar ; If Levi must bee singled out from all Israel , yet thousands must bee refused of the Tribe of Levi : Wee are told , that , notwithstanding that priviledge of bloud , no lesse than an hundred and forty blemishes might exclude a man from this sacred Ministration ; whereof nineteen in the eyes , nine in the eares , twenty in the feet ; such an holy nicenesse there was in the Election of the legall Priesthood , that , if there were not found an exact symmetrie of all parts of the body , & not comelines onely , but a perfection of outward forme in those Levitical Candidates , they might by no meanes be allowed to serve in the Sanctuary ; they might have place in some out-roomes , and cleave Wood for the Altar ; and might claime a portion in the holy things ; but they might not meddle with the sacred Utensils , nor set foot upon the floor of the holy place . It was thy charge , O God , that those Sons of Aaron , which drew neare to thee , should be void of blemish ; thou , which wouldst have the beasts of thy Sacrifice free from bodily imperfection , wouldst much more have thy Sacrificers so : The generality of the Command was thine ; the particularities of the numbers are Traditionall : And well might the care of these outward observations agree with the pedagogie of that law , which consisted in externall rites ; but we well know , it was the inward purity of the heart , and integrity of an unspotted life , that thou meant'st to aime at , under the figure of these bodily perfections , which , if it were wanting , it was not a skin-deep beauty , and exquisitenesse of shape , that could give a son of Aaron an allowed accesse to thine Altar : Hophni and Phinehas , the ill sonnes of good Eli , were outwardly blemishlesse , else they had not been capable of so holy a●… attendance ; but their insolencies and beastlinesse made them more loathsome to thee , than if they had been Lepers , or Monsters of outward deformity : And can wee thinke that thou hast lesse regard to the purity of the Evangelicall Ministerie , than thou formerly hadst of the Legall ? Can we think the spirituall blemishes of thine immediate servants under the Gospel , can be a lesse eye-sore to thee , than the externall blemishes of thy Priesthood under the Law ? Oh that my head were waters , and mine eies a fountaine of teares , that I might weep night and day for the enormities of those , who professe to waite on thy Evangelicall Sanctuary ? My sorrow and piety cannot but bewaile them to thee , though my charity forbids me to blazon them to the world . Oh thou , that art as the Refiners fire , and the Fullers soap , doe thou purifie all the sonnes of thy spirituall Levi : Do thou purge them as Gold and silver , that they may offer unto the Lord an offering of righteousnesse ; Then shall the Offerings of our Judah and Jerusalem bee pleasant to the Lord , as in the daies of old , and as in former yeers . Soliloq . LXXVIII . The blessed Reward . WHen Paulinus came first into this Island , to preach the Gospell , to our then-Pagan Ancestors , King Edwin thought good to consult with his Priests , and Nobles , whether it were best to give any entertainment to the Christian Religion , which was by that stranger Preached , and recommended to his people . Up starts one Coifi , the Arch-Priest of those Heathen Idols , and freely saies ; There is no vertue or goodnesse , O King , in this Religion , which wee have hitherto embraced ; There is none of all thy Subjects , that hath more studiously addicted himselfe to the Service and worship of our gods , than my selfe ; Yet I am sure there are many that have prospered better , and have received more favours from thee , than I have done ; And if our gods could doe any thing , they would rather have been beneficent to me , that have most carefully served them : It remaines then , that if these new doctrines , which are preacht to us , bee found upon examination , to bee better , and more availeable , that without all delay we do readily receive , and welcome them . Thus spake a true Idols Priest , that knew no Ell whereby to measure Religion , but Profit ; no proofe of a just Cause , but successe ; no Conviction of Injustice , but mis-carriage . Yea , even thine Altars , O righteous God , were never quit of some such mercenary attendants , who seek for onely gain in godliness : If the Queene of Heaven afford them better penny worths and more plenty than the King of Heaven , she shall have their Cakes , and their Incense , and their hearts to boot . I know thee , O Lord , to be a munificent Rewarder of all that serve thee ; yet if thou shouldest give me no wages , I will serve thee ; If thou shouldest pay mee with hunger and stripes , and prisons , and death , I will serve thee . Away base thoughts of earthly remuneration , I will honour and serve thee , O God , for thine owne sake , for thy services sake ; yet I have no reason not to regard thine infinite bounty ; It is no lesse than a Crown that thou hast promised me ; and that I shall humbly aspire unto , and expect from thee , not as in the way of my merit , but of thy meer mercy ; My service is free in a zealous and absolute Consecration to thee , thy hand is more free in my so gracious Retribution : If thou be pleased to give thy servant such a weight of glory , the glory of that Gift is thine : My service is out of my just duty , thy Reward is of thy Grace , and divine Beneficence . Doe thou give me to doe what thou bidst me , and then deal with me as thou wilt . As the glory of thy Name is the drift of all my actions , so the glory that thou givest mee cannot but redound to the glory of thine infinite mercy . Blessed bee thy Name in what thou givest , whiles thou makest mee blessed in what I receive from thee . Soliloq . LXXIX . Presages of Judgement . SEldome ever doe wee read of any great mutation in Church or State , which is not usher'd in , with some strange Prodigies ; either raining of Bloud , or apparitions of Comets , or airy Armies fighting in the Clouds , or Sea-Monsters appearing , or monstrous Births of men , or Beasts , or bloudy Springs breaking out , or direfull noises heard ; or some such like uncouth premonitors ; which the great and holy God sends purposely to awaken our Security , and to prepare us either for expectation , or prevention of Judgements ; wherein , the mercy of God marvellously magnifies it selfe towards sinnefull Man-kind , that he wills not to surprise us with unwarned evills , but would have his punishments anticipated by a seasonable repentance : But of all the fore-tokens of thy fearefullest plagues prepared for any Nation , O God , there is none so certain , as the prodigious sinnes of the people committed with an high hand against Heaven , against so cleare a light , so powerfull Convictions . The monstrous and unmatchable Heresies , the hellish Blasphemies , the brutish Incests , the savage Murthers , the horrible Sacrileges , Perjuries , Sorceries of any People , can be no other than the professed Harbingers of Vengeance ; these are our shoures of bloud ; these are our ill-boding Comet ; these are our mishapen Births ; which an easie Augurie might well construe to portend our threatned destruction . The Prophet did not more certainely foretell , when he heard of an hand-broad Cloud arising from the Sea , that a vehement Rain was comming , than Gods Seers might foreknow , when they saw this darke Cloud of our sins mounting up towards Heaven , that a Tempest of Judgement must necessarily follow . But , Oh thou God of infinite mercy and compassion , looke downe from Heaven upon us , and behold us from the Habitation of thy Holines : Where is thy Zeale , and thy Strength , the sounding of thy Bowells , and of thy mercies towards us ? Are they restrained ? If so , it is but just ; For surely wee are a sinfull Nation , a People laden with iniquity : We have seen our Tokens , and have felt thy Hand ; yet we have not turned to thee from our evill waies : to us therefore justly belongeth confusion of Faces , because we have sinned against thee : But to thee , O Lord our God , belong mercies and forgivenesses , though wee have rebelled against thee ; Oh spare , spare the remnant of thy people : Let thine Anger and thy fury be turned away from thy chosen inheritance . O my God , hear the Prayer of thy servant , and his Supplications , and cause thy face to shine upon thy Sanctuary that is desolate : O Lord heare , O Lord forgive , O Lord hearken , and defer not for thine owne sake , O my God . Soliloq . LXXX . Vnwearied Motion , and Rest Eternall . I See thy Heavens , O God , move about continually , and are never weary of their revolution ; whereas all sublunary Creatures are soon tyred with their motions , and seek for ease , in their intermissions : Even so , O my soule , the nearer thou growest to celestiall , the more constant shall thy courses be , and the freer from that lassitude that hangs upon thine earthly part . As it is now with me , thou seest , I soone find an unavoidable defatigation in all things . I am weary of labour , and , when that is done , I am no lesse weary of doing nothing ; weary of the day , and more weary of the night ; weary of all postures ; weary of all places ; weary of any one ( if never so pleasing ) imployment ; weary , even of varieties ; weary of those , which some men call , recreations ; weary of those ( wherein I finde most delight ) my Studies . But , O my soule , if thou be once soundly heaveniz'd in thy thoughts , and affections , it shall bee otherwise with thee ; then thou shalt be ever ( like this Firmament ) most happily restlesse ; thou shalt then finde ever worke enough to contemplate that infinite Deity , who dwels in the Light inaccessible ; to see ( with ravishment of spirit ) thy deare Saviour in his glorified humanity , adored by all the powers of heaven ; to view the blessed Orders of that Celestiall Hierarchy , attending upon the throne of Majesty ; to behold , and admire the unspeakable , and incomprehensible glory of the Saints : These are Objects , with the sight whereof thine eie shall never bee satisfied , much lesse cloyed : Besides that the hopes and desires of enjoying so great felicity , and the care of so composing thy selfe , as that thou maiest be ever readily addressed for the fruition of it , shall wholly take thee up , with such contentment , that all earthly pleasures shall bee no better than torments in comparison thereof . O , then my soule , since ( as a spark of that heavenly fire ) thou canst never be but in motion , fix here above , where thy movings can bee no other than pleasing , and beatificall . And as thou , O my God , hast a double Heaven , a lower heaven for motion , and an Empyreall heaven for rest ; One , patent to the eye , the other visible to our faith : so let my soule take part with them both ; Let it ever bee moving towards thee , and in thee , ( like this visible heaven ) and ( since the end of all motion is rest ) let it ever rest with thee , in that invisible Region of glory . So let it move ever to thee whiles I am here , that it may ever rest with thee in thine eternall glory hereafter . Amen . FINIS . THE SOVLES FAREWELL TO EARTH , AND APPROACHES TO HEAVEN . BY J.H. B.N. THE SOULES Farewell to Earth , AND Approaches to Heaven . SECT. I. BE thou ever , O my soule , holily ambitious ; alwaies aspiring towards thine heaven ; not entertaining any thought that makes not towards blessednesse : For this cause therefore put thy selfe upon thy wings , and leave the earth below thee ; and when thou art advanced above this inferiour world , look downe upon this Globe of wretched mortality , and despise what thou wast , and hadst ; and think with thy selfe : There was I not a sojourner , so much , as a prisoner , for some tedious yeeres ; there have I been thus long tugging with my miseries , with my sinnes ; there have my treacherous senses betrayd mee to infinite evills both done and suffered : How have I been there tormented with the sense of others wickednes , but more of my own ? What insolence did I see in men of power ? What rage in men of bloud ? What grosse superstition in the ignorant ? What abominable sacrilege in those that would bee zealous ? What drunken revellings , what Sodomitical filthinesse , what hellish profanations in Atheous ruffians ? What perfidiousnesse in friendship , what cozenage in contracts , what cruelty in revenges ; Shortly , what an Hell upon Earth ? Farewell then sinful world , whose favours have been no other than snares , and whose frownes no lesse than torments : farewell for ever ; for , if my flesh cannot yet clear it self of thee , yet my spirit shall ever know thee at a distance ; and behold thee no otherwise than the escaped Mariner looks back upon the rock whereon he was lately splitted . Let thy bewitched Clients adore thee for a Deity , all the homage thou shalt receive from me shall bee no other than Defiance , and if thy glorious showes have deluded the eies of credulous Spectators , I know thee for an Impostor : Deceive henceforth those that trust thee , for me , I am out of the reach of thy fraud , out of the power of thy malice . Thus doe thou , O my soul , when thou art raised up to this height of thy fixed contemplation , cast down thine eies contemptuously upon the region o● thy former miseries , and bee sure ever to keep up in a constant ascent towards blessednesse ; not suffering thy self to stoop any more upon these earthly vanities : For , tell me seriously , when the World was disposed to Court thee most of all , what did it yield thee but unsound joyes sauced with a deep anguish of spirit ; false hopes shutting up in an heart-breaking disappointment ; windy proffers mocking thee with suddain retractions ; bitter pils in sugar ; poison in a golden cup . It shew'd thee perhaps stately Palaces , but stuft with cares ; faire and populous Cities , but full of toile and tumult ; flourishing Churches , but annoyed with Schisme , and Sacrilege ; rich Treasures , but kept by ill spirits ; pleasing beauties , but baited with temptation ; glorious titles , but surcharged with Pride ; goodly semblances with rotten in-sides ; in short , Death disguised with pleasures and profits . If therefore heretofore thy unexperience have suffered thy fethers to be belimed with these earthly intanglements , yet now , that thou hast happily cast those plumes , and quit thy selfe of these miserable incombrances ; thou maiest soare aloft above the sphere of Mortality ; and be stil towring up towards thine heaven ; And as those that have ascended to the top of some Athos or Tenariffe see all things below them in the Vallies small , and scarce , in their diminution , discernable ; so shall all earthly objects in thy spirituall exaltation seem unto thee ; either thou shalt not see them at all , or at least so lessened , as that they have to thee quite lost all the proportion of their former Dimensions . SECT. II. IT will not be long , O my soul , ere thou shalt absolutely leave the world in the place of thine habitation , being carried up by the blessed Angels to thy thy rest and glory ; but in the meane time , thou must resolve to leave it in thy thoughts , and affections : thou maist have power over these even before the hour of thy separation ; and these rightly disposed have power to exempt thee before-hand from the interests of this inferiour World , and to advance thine approaches to that World of the blessed . Whiles thou art confined to this Clay , there is naturally a luggage of Carnality that hangs heavy upon thee , and swayes thee downe to the earth , not suffering thee to mount upward to that blisse whereto thou aspirest ; this must bee shaken off , if thou wouldst attaine to any capacity of happiness ; Even in this sense , Flesh and Bloud cannot inherit the Kingdome of God : It behoves thee to be , so far as this composition wil admit , spirituallized , ere thou canst hope to attaine to any degree of blessednesse . Thy conjunction with the body doth necessarily clog thee with an irrationall part , which will unavoidably force upon thee some operations of its owne ; and thy senses will be interposing themselves in all thy intellectuall imployments , profering thee the service of their guidance in all thy proceedings : but if thou lov'st eternity of blessednesse , shake them off as importunate sutors ; gather up thy selfe into thine owne regenerated powers , and doe thy worke without , and above them . It is enough that thou hast at first taken some hint from them of what concernes thee ; as for the rest , cast them off as unnecessary , and impertinent ; the prosecution whereof is too high , and too internall for them to intermeddle with : thou hast now divine and heavenly things in chase , whereof there cannot be the least sent in any of these earthly faculties . Devest thy selfe therefore ( what thou possibly maiest ) of all materiality both of objects , and apprehensions ; and let thy pure , renewed , and illuminated intellect work only upon matter spirituall , and celestiall ; And above all , propose unto thy selfe , and dwell upon that purest , perfectest , simplest , blessedest Object , the glorious and incomprehensible Deity : there thou shalt finde more than enough to take up thy thoughts to all eternity . Be thou , O my soule , ever swallowed up in the consideration of that infinite self-being Essence , whom all created spirits are not capable sufficiently to admire : Behold and never cease wondering at the Majesty of his Glory . Thy bodily eies dazle at the sight of the Sunne , but if there were as many Sunnes as there are stars in the Firmament of Heaven , their united splendour were but darkenesse to their All-glorious Creator : Thou canst not yet hope to see him as he is : but loe thou beholdest where he dwels in light inaccessible ; the sight of whose very outward verge is enough to put thee into a perpetuall extasie . It is not for thee as yet to strive to enter within the vaile ; Thine eies may not be free where the Angels hide their faces ; What thou wantst in sight , O my soule , supply in wonder . Never any mortall man , O God , durst sue to see thy face , save that one intire servant of thine , whose face thy Conference had made shining and radiant ; but even he ( though inured to thy presence ) was not capable to behold such glory , and live : Far be it from me , O Lord , to presume so high ; Onely let me see thee as thou hast bidden me ; and but so , as not to behold thee ( after thy gracious revelation ) were my sinne : Let mee see , even in this distance , some glimmering of thy divine Power , Wisdom , Justice , Mercy , Truth , Providence , and let me bless and adore thee in what I see . SECT. III. OH the infinitenesse of thine Almighty power , which thou not hast , but art , beyond the possibility of all limitations of objects or thoughts : In us , poor finite Creatures , our power comes short of our will ; many things we fain would doe , but cannot ; and great pitty it were that there should not bee such a restraint upon our unruly appetites ; which would otherwise worke out the destruction both of others , and our selves . But , O God , thy Power is beyond thy Will ; Thou canst doe more than thou wilt : Thou couldst have made more worlds when thou madst this one ; And even this one , which thou hast made , Lord , how glorious a one it is : Lo , there needs no other demonstration of thine omnipotence . Oh what an heaven is this which thou hast canopied over our heads ? how immensely capacious ? how admirably beautifull ? how bestudded with goodly Globes of Light ? Some one whereof hath in it such unspeakable glory , as that there have not wanted nations , ( and those not of the savagest ) which have mis-worship'd it for their God : And if thou hadst made but one of these in thy firmament , thy workmanship had been above our wonder ; for even this had surpassed the whole frame of this lower world ; but now as their quality strives with their greatnesse , so their magnitude strives with their number , which of them shall more magnifie the praise of their Almighty Creator ; and these three are no less than matched by the constant regularity of the perpetuall motion of those mighty bodies ; Which having walked their daily rounds about the World above this five thousand six hundred and sixty yeares , yet are so ordered by thy inviolable Decree , that they have not varied one inch from their appointed Line , but keepe their due course and just distance each from other : although not fixed in any solid Orbe , but moving singly in a thin and yeelding skie , to the very same point whence they set forth . And if the bodily and visible part of thine heavenly Hoast , O God , be thus unconceivably glorious , where shall we finde room to wonder at those spirituall and living powers which inhabite those celestiall Mansions , and attend upon the Throne of thy Majesty : the thousand thousands of thy blessed Angels , Arch-angels , Cherubim , Seraphin , Thrones , Principalities , Dominions , which in thy presence enjoy a bliss next to infinite ? any one of which if wee could see him , were enough to kill us with his glory : Not one of those millions of mighty spirits , but were able to destroy a World : Oh then how infinitely transcendent is that power of thine , which hast both created all this heavenly Hierarchy , and so movest in them , that onely in and by thee they are thus potent . Yea , Lord , let me but cast mine eies downe to this earth I tread upon , and view thy wonders in the deep , how manifestly do these proclame thy divine Omnipotence ? When I see this vaste Globe of earth , and waters , dreadfully hanging in the midst of a liquid Air , upheld by nothing but by the powerfull word ; When I see the rage of the swelling waves ( naturally higher than the shores they beat upon ) restrained to their bounds by thine over-ruling command : When I see the earth beautifully garnished with marvailous variety of trees , herbs , flowers ; richly stuffed with precious metals , stones , minerals : When I see ( besides a world of men ) the numberless choice and differences of the substance , formes , colours , dispositions , of Beasts , fowles , fishes , wherewith these lower Elements are peopled , how can I be but dissolved into wonder of thine Almighty power ? SECT. IV. NEither is thy power , O God , either more , or more thy selfe than thy Wisdome , which is no lesse essentiall to thee , than infinite . What have we to doe , silly and shallow wretches , with that incomprehensible wisdom which is intrinsecall to thy divine Nature ; the body of that Sunne is not for our weak eies to behold : it is enough for mee if I can but see some raies of that heavenly light which shines forth so gloriously upon thy creature : in the framing and governing whereof , whether thy Power or Wisdome did and doe more exhibite it selfe , thou only canst judge . O the divine Architecture of this goodly Fabricke of Heaven , and Earth , raised out of nothing to this admirable perfection ! What stupendious artifice of composition is here ! What exquisite symmetrie of parts , what exact Order of Degrees , what marvailous analogie betwixt beasts , fishes , plants , the natives of both Elements ! Oh what a comprehensive reach is this of thine Omniscience , which at once in one act beholdest all the actions and events of all the creatures that were , are , or shall be in this large Universe ? What a contrivance of thine eternall Counsell , which hast most wisely and holily ordered how to dispose of every Creature thou hast made , according to the pleasure of thy most just will ? VVhat a sway of Providence is this that governes the world ? over-ruling the highest , and stooping to the meanest peece of thy Creation ? concurring with , and actuating the motions and operations of all second causes of whatsoever is done in heaven , or in earth ? Yea , Lord , how wonderfull are those irradiations of knowledge and wisdome , which thou hast beamed forth upon thine intelligent creatures , both Angels and men ? As for those Celestiall spirits which see thy face continually , it is no marvaile if they be illuminated in a degree farre above humane apprehension ; but that the rationall soule of man , even in this woefull pilgrimage below , notwithstanding the opacity of that earth wherewith it is encompassed , should bee so far enlightned , as that it is able to know all the motions of the Heavens , the magnitudes and distances of Starres , the natures , properties , influences of the Planets , the instant of the Eclipses , Conjunctions and severall Aspects of those Celestiall bodies ; that it can discover the secret Treasures of Earth and Sea ; and knowes to unlock all the close Cabinets both of art and nature ; O God , what is this but some little gleame of that pure and glorious light , which breakes forth from thine infiniteness upon thy creature : Yet were the knowledge of all men on earth , and all the Angels in heaven , multiplied a thousand fold , how unable were it being united together , to reach unto the height of thy divine Counsels , to fadome the bottome of thy most wise and holy Decrees ? so as they must bee forced to cry out with that Saint of thine , who was rapt into the third heaven , O the depth of the riches both of the VVisdome and Knowledge of God! how unsearchable are his judgements , and his waies past finding out ! SECT. V. BUt with what a trembling adoration , O my soul , must thou needs look upon the infinite Justice of thy God ; whose inviolable rule is to render to every man according to his workes . Alas , the little good thou wert able to do , hath been allayed with so many , and great imperfections , that it can expect no retribution but displeasure ; and for the many evills whereof thou art guilty , what canst thou look for but the wages of sinne , Death ? not that temporary , and naturall only , which is but a separation of thee , a while , from thy load of earth ; but the spirituall and eternall separation from the presence of thy God , whose very want is the height of torments . Lo , whatever become of thee , God must be himselfe : In vain shouldst thou hope that for thy selfe he will abate ought of his blessed Essence , of his sacred Attributes : That righteous doome must stand , The soule that sinnes shall die : Hell claimes his due ; Justice must bee satisfied ; where art thou now , O my soul ? what canst thou now make account of but to despair and die ? surely , in thy self , thou art lost : there is no way with thee but utter perdition . But looke up , O soul , look up above the Hils whence commeth thy salvation ; see the heavens opening upon thee ; see what reviving , and comfortable raies of grace and mercy shine forth unto thee from that excellent glory ; and out of that heavenly light hear the voice of thy blessed Saviour , saying to thee , O Israel , thou hast destroyed thy selfe , but in me is thy helpe . Even so , O Jesu , in thee , onely in thee is my helpe : wretched man that I am ; in my selfe I stand utterly forfeited to death and hell : it is thou that hast redeemed me with no lesse ransome than thy precious bloud . Death was owing by me , by thee it was payed for me , so as now my debt is fully discharged , and my soule clearly acquitted : Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth ; who is he that condemneth ? It is Christ that died , yea rather that is risen again . Lo now the rigor of thine inviolable justice is taken off by thine infinite mercy ; the sum that I could never pay , is by the power of that faith which thou hast wrought in me , set off to my all-sufficient surety , & by thy divine goodnesse graciously accepted as mine ; I have paid it in him , he hath paid it for me ; Thy justice is satisfied , thy debtor freed , and thy mercy magnified . SECT VI . THere are no bounds to bee set unto thy thoughts , O my soul , since whatsoever thy God either is , or hath done comes within thy prospect : There , besides the great worke of his Creation , thou maiest dwell upon the no lesse almighty worke of his Administration of this universall world , whereof the preservation and government is no lesse wonderfull than the frame ; there thou shalt see the marvelous subordination of creatures , some made to rule , others to obey ; the powerfull influences of the Celestiall bodies upon the Inferiour ; the continuall transmutation of elements , forsaking their own places and natures to serve the whole ; formes dying , matter perpetuall ; all things maintained by a friendly discord of humors , out of which they are raised ; the circular revolution of fashions , occurrences , events ; the different and opposite dispositions of men over-ruled to such a temper ; that yet government is continued in the hands of few , society and commerce with all : shortly , all Creatures whiles they doe either naturally , or voluntarily act their own part , doing unawares the will of their Creator . But that which may justly challenge thy longer stay , and greater wonder , is the more-than-transcendent worke of mans Redemption ; the mysteries whereof the holy Angels have desired to look into , but could never yet sufficiently conceive or admire : That the Sonne of God , the Lord of Glory , Coeternall , Coequall to his Father , God blessed for ever , should take upon him an estate lower than their own ; should cloath his Deity with the ragges of our flesh ; should stoop to weake and miserable man-hood , and in that low and despicable condition , should submit himselfe to hunger , thirst , wearinesse , temptation of Devils , despight of men , to the cruelty of tormentors , to agonies of soule , to the pangs of a bitter , ignominious , cursed death , to the sense of his Fathers wrath for us wretched sinners , that had made our selves the worst of Creatures , enemies to God , slaves to Satan , is above the reach of all finite apprehension . O never-to-bee-enough-magnified mercy ! Thou didst not , O Saviour , when thou sawest mankind utterly lost , and forlorn , content thy selfe to send down one of thy Cherubim , or Seraphin , or some other of thy heavenly Angels to undertake the great work of our deliverance ( as wel knowing that taske too high for any created power ) but wouldst , out of thine infinite love and compassion , vouchsafe , so to abase thy blessed selfe , as to descend from the Throne of thy Celestiall glory to this Dungeon of earth ; and not leaving what thou hadst , and what thou wast , to assume what thou hadst not , man ; and to disparage thy selfe by being one of us , that wee might become like unto thee , co-heirs of thy glory and blessednesse . Thou that art the eternall Sonne of God , wouldst condescend so low , as to be man ; that wee who are wormes and no men might bee advanced to bee the Sonnes of God ; thou wouldst bee a servant , that wee might reigne ; thou wouldst expose thy self to the shame and disgrace of thy vile Creatures here , that thou mightst raise us up to the height of heavenly honour with thee our God , and thy holy Angels ; thou wouldst dye for a while , that we might live eternally . Pause here a while , O my soule , and do not wish to change thy thoughts ; neither earth nor heaven can yeild thee any of higher concernment , of greater comfort : Onely withall , behold the glorious person , of that thy blessed Mediator , after his victories over death and hell , sitting triumphant in all the Majesty of heaven , adored by all those millions of Celestiall Spirits , in his glorified humanity ; and ( what thou maist ) enjoy the vision of him by faith , till thou shalt be everlastingly blessed with a cleare , and present intuition . Long after that day ; and be ever carefull in the meane time to make thy self ready for so infinite an happinesse . SECT. VII . ANd now , O my soul , having left below thee all the triviall vanities of Earth ; and fixed thy selfe ( so farre as thy weak eies will allow thee ) upon thy God , and Saviour , in his Almighty works , and most glorious Attributes , it will be time for thee ( and will not a little conduce to thy further addresse towards blessednesse ) to fasten thy selfe upon the sight of the happy estate of the Saints above , who are gone before thee to their bliss , and have ( through Gods mercy ) comfortably obtained that which thou aspirest unto : thou that wert guided by their example , bee likewise heartned by their successe : thou art yet a Traveller , they comprehensors ; thou art panting towards that rest which they most happily enjoy ; thou art sweating under the crosse , whiles they sit crowned in an heavenly magnificence . See the place wherein they are , the heaven of heavens , the paradise of God : infinitely resplendent , infinitely delectable ; such as no eye can behold , and not be blessed : shouldst thou set thy Tabernacle in the midst of the Sun , thou couldst not but bee encompassed with marvailous light ; yet even there it would bee but as midnight with thee in comparison of those irradiations of glory which shine forth above in that Empyreall Region ; For thy God is the Sun there : by how much therefore those divine raies of his exceed the brightest beams of his Creature ; so much doth the beauty of that heaven of the blessed surpasse the created light of this inferior & starry firmament . Even the very place contributes not a little to our joy , or misery ; It is hard to bee merry in a Goale ; and the great Persian Monarch thought it very improper for a Courtier to bee of a sad countenance within the verge of so great a Royalty . The very devils conceive horror at the apprehension of the place of their torment , and can beseech the over-ruling power of thy Saviour not to command them to go out into the deep . No man can be so insensate to thinke there can bee more dreadfulnesse in the place of those infernall tortures , than there is pleasure and joy in the height of that sphere of blessednesse ; sith we know wee have to doe with a God that delights more in the prosperity of his Saints , than in the cruciation , and howling of his enemies . How canst thou then , O my soule , bee but wholly taken up with the sight of that celestiall Jerusalem , the beautious City of thy God , the blessed Mansions of glorified Spirits ? Surely , if earth could have yeelded any thing more faire , and estimable than gold , pearles , precious stones , it should have been borrowed to resemble these supernall habitations : but , alas , the lustre of these base materials doth but darken the resplendence of those divine excellencies . With what contempt now , dost thou looke downe upon those muddy foundations of earth , which the low spirits of worldlings are wont to admire ? and how feelingly dost thou blesse and emulate the spirits of just men made perfect , who are honoured with so blisfull an habitation . But what were the place , O my soule , how goodly & glorious soever in it self , if it were not for the presence of him whose being there makes it heaven ? Lo there the Throne of that heavenly Majesty , which filling and comprehending the large circumference of this whole , both lower and superior world , yet there keepes and manifests his state , with the infinite magnificence of the King of eternall glory : there he in an ineffable manner communicates himselfe to blessed Spirits , both Angels and men : and that very Vision is no lesse to them than beatificall : Surely , were the place a thousand degrees lower in beauty and perfection than it is , yet that presence would render it celestiall ; the residence of the King was wont to turn the meanest Village or Castle , into a Court : The sweet singer of Israel saw this of old , and could say , in thy presence is the fulnesse of joy ; and at thy right hand are pleasures for evermore . It is not so in these earthly and finite Excellencies : A man may see mountaines of treasure , and bee never a whit the richer ; and may bee the witness and agent too in anothers honour ( as Haman was of Mardochees ) and be so much more miserable ; or may view the pompe and splendour of mighty Princes , and be yet still a beggar : but the infinite graces of that heavenly King are so communicative , that no man can see him but must bee transformed into the likeness of his glory . SECT. VIII . EVen thy weak and imperfect Vision of such heavenly Objects , O my soule , are enough to lay a foundation of thy blessednesse ; and how can there chuse but bee raised thence as a further degree towards it , a sweet complacency of heart in an appropriation of what thou seest ; without which nothing can make thee happy ? Let the Sun shine never so bright , what is this to thee if thou bee blinde ? Be the God of heaven never so glorious , yet if hee bee not thy God : bee the Saviour of the World never so mercifull , yet if hee be not mercifull to thee : be the heaven never so full of beauty and Majesty , yet if thou have not thy portion in that inheritance of the Saints in light ; so far will it be from yielding thee comfort , that it will make a further addition to thy torment . What an aggravation of misery shall it be to those that were children of the kingdom , that from that outer darknesse whereinto they are cast , they shall see aliens come from the East and West , and sit downe with Abraham , Isaac , and Jacob in the Kingdome of heaven ? Cease not then , O my soul , till by a sure and undefaisible application , thou hast brought all these home to thy self ; and canst look upon the great God of Heaven , the gracious Redeemer of the world , the glory of that celestiall Paradise as thine owne . Let it be thy bold ambition , and holy curiosity to finde thy name enrolled in that eternall Register of Heaven : And if there bee any one room in the many Mansions of that celestiall Jerusalem , lower and lesse resplendent than other , thither doe thou finde thy selfe ( through the great mercy of thy God ) happily designed . It must bee the worke of thy faith that must do it : that divine grace is it , the power whereof can either fetch downe heaven to thee , or carry thee before-hand up to thy heaven ; and not affix thee only to thy God , and Saviour , but unite thee to him , and ( which is yet more ) ascertaine thee of so blessed an union . Neither can it bee but that from this sense of appropriation there must necessarily follow a marvellous contentment , and complacency in the assurance , of so happy an interest . Lord , how doe I see poore worldlings please themselves in the conceit of their miserable proprieties ? One thinks , Is not this my great Babylon which I have built ? Another , Are not these my rich Mines ? Another , Is not this my royall and adored Magnificence ? And how are those unstable mindes transported with the opinion of these great ( but indeed worthlesse ) peculiarities ; which after some little time moulder with them into dust ? How canst thou then , bee , but pleasingly affected , O my soul , with the comfortable sense of having a God , a Savior , an heaven of thine own ? For in these spiritual and heavenly felicities , our right is not partiall and divided , as it useth to be in secular inheritances ; so as that every one hath his share distinguish'd from the rest , and parcelled out of the whole ; but here each one hath all ; and this blessed patrimony is so communicated to all Saints , as that the whole is the propriety of every one Upon the assurance therefore of thy Gods gracious promises made to eevery true beleever , finde thou thy selfe happily seized of both the King , and Kingdom of heaven , so far as thy faith can as yet feoffe thee in both ; and delight thy selfe above all things in these unfailing pledges of thine instant blessednes , and say with the holy Mother of thy redeemer , My soul doth magnifie the Lord ; and my spirit rejoyceth in God my Saviour . SECT. IX . FRom this feeling complacency in the owning of thy right to glory and happinesse , there cannot but arise a longing desire of the full possession thereof : for thou canst not so little love thy selfe , as what thou knowest thou hast a just title unto , and withall apprehendest to bee infinitely pleasing and beneficiall , not to wish that thou maist freely enjoy it . If thou have tasted how sweet the Lord is , thou canst not but long for more of him , yea , for all : It is no otherwise even in carnall delights , the degustation whereof is wont to draw on the heart to a more eager appetition ; much more in spiritual ; the pleasures whereof as they are more pure , so they are of the heavenly-minded with far greater ardency of spirit affected . The covetous mans heart is in his bags ; what he hath doth but augment his lust of more ; and the having of more doth not satiate but enlarge his desires ; Hee that loveth silver , shall not be satisfied with silver ; nor he that loveth abundance with encrease : but these celestiall riches are so much more allective , as they are more excellent , than those which are delved out of the bowels of the earth . O my soule , thou hast through the favour of thy God sipp'd some little of the cup of immortality , and tasted of that heavenly Manna the food of Angels ; and canst thou take up with these slight touches of blessednes ? Thou hast ( though most unworthy ) the honour to be contracted to thy Saviour here below ; thou knowest the voice of his Spouse , Draw me and we shall runne after thee ; stay me with flagons , comfort me with apples , for I am sick of love ; make hast my beloved , and be thou like to a Roe , or to a young Hart upon the mountaines of Spices : Where is thy love if thou have not fervent desires of a perpetuall enjoyment ? if thou doe not earnestly wish for a full consummation of that heavenly match ? O my Lord and Saviour , as I am not worthy to love thee ; so I were not able to love thee ( how amiable soever ) but by thee . O thou that hast begun to kindle this fire of heavenly love in me , raise thou it up to a perfect flame ; make me not onely sick of thy love , but ready and desirous to die for thee , that I may enjoy thee : Oh let me not endure that any worldly heart should be more enamoured of these earthly beauties , which are but varnished rottennes , than I am of thee who art of absolute and infinite perfections ; and bestowest them in being loved . Oh when shall the day be , wherein thou wilt make up these blessed Nuptials ; and endow me with a ful participation of that glory wherewith thou art invested , from , and to all eternity ? whereto have all thy sweet favours , and gracious love-tokens tended , but to this issue of blessednesse ? Oh doe thou Crown all thy mercies in me , and mee with immortality . SECT. X. VPon this desire of fruition , ( if thou wouldst be truly happy ) there must follow a constant prosecution of that desire : for if thy wishes be never so fervent , yet if they be onely volatile and transient , they shall be able to availe thee little ; slight and flickering motions of good , if they be not followed with due indeavours , sort to no effect . Content not thy selfe therefore , O my soule , that thou hast entertained into thy selfe some affective thoughts of thy beatitude ; but settle thy selfe in firme resolutions to pursue , and perpetuate them : Let them not call in as strangers , but dwell in thee as in-mates , never to be , by any secular occasions , dislodged . These morning dewes of holy dispositions , which are ready to be exhaled with every gleam of worldly prosperity , as they finde little acceptance from God , so they are able to afford small comfort to thee ; as whose condition is such , that they leave thee more disconsolate in their vanishing , than they yielded thee pleasure in their momentany continuance . Be thou able to say with holy David , my heart is fixed , O God , my heart is fixed ; and then thou maiest well adde , I will sing and give praise ; otherwise thy distracted thoughts will admit no cause of sound joy . In this case it fals out with thee , O my soul , as with some fond child , who eagerly following a Bee in hope of her bag , sees a gay Butterflie crosse his way ; and thereupon leaves his first chase , and runs after those painted wings ; but in that pursute seeing a Bird flie close by him , hee leaves the flie in hope of a better purchase ; but in the meane time is disappointed of all , and catcheth nothing . It mainely behoves thee therefore to keep up thy Cogitations and Affections close to these heavenly objects ; and to check them whensoever thou perceivest an inclination to their wandring : like as the carefull Huntsman , when he findes his Hound offering to follow after a new game , rates him off ; and holds him to his first sent . Whither are yee stray , O my thoughts ? what means this sinfull and lossefull inconstancy ? Can yee bee happier in a change ? Is there any thing in this miserable world that can be worthy to carry you away from the hopes and affectations of blessednesse ? Have yee not full often complained of the worthlesnesse , and satiety of these poore vanities here below ? Have yee not found their promises false , their performances unsatisfactory , their disappointment irksome ? Away then yee frivolous temptations , and solicit those mindes that are low , and empty like your selves : For me , I disdaine your motions ; and being taken up with higher imployments , scorne to descend to your base suggestions , which tend to nothing but meer earthliness . But ( as there is no fire which will not go out if it be not fed ) it cannot be enough that thou hast entertained these gracious resolutions , unlesse thou doe also supply and nourish them with holy meditations , devout prayers , continual ejaculations , and the due frequentation of all the holy ordinances of thy God ; without which , if they shall languish through thy neglect , thou shalt finde double more worke , and difficulty , in reviving them , than there could have been in maintaining , and upholding them in their former vigour . Bee not therefore wanting to thy selfe in the perpetuall exercise and improvement of all those holy meanes , that may further and perfect these heavenly longings after salvation ; thy God shall not be wanting to thee in blessing thee with an answerable successe . SECT. XI . IT is the just praise of the marvailous bounty of thy God , O my soule , that he will fulfill the desires of them that feare him . If therefore thou canst hunger and thirst , after righteousnesse , if thy heart can yearn after heaven , he shall bee sure to satisfie thee with goodnesse ; and not onely shall bring thee home at the last to that land of promised blessednesse , but in the meane time also put thee into an inchoate fruition of happinesse ; which is the next degree of thine ascent to heaven . That which is complete may bee the surest rule of knowing and judging of that which is imperfect : Wherein doth the perfection of heavenly blisse consist , but in a perpetuall enjoying the presence of God , in a cleare vision of the divine Essence , in a perfect union with God , and an eternall participation of his life and glory ? Now as grace is glory begun , and glory is grace consummate , so dost thou , O my soule ( being wrought to it by the power of the Spirit of thy God ) even in this life ( how weakely soever ) enter upon all these acts and privileges of Beatitude : Even here below thou art never out of the presence of thy God ; and that presence can never be other than glorious ; and that it is not beatificall here , is not out of any deficiency in it , but in thine own miserable incapacity ; who , whiles thou abidest , in this vale of tears , and art clogged with this flesh , art no fit subject of so happy a condition . Yea that blessed presence is ever comfortably acknowledged by thee , and enjoyed with such contentment and pleasure that thou wouldst not part with it for a world , and that thou justly accountest all earthly delights but meer vexations to that alone ; Whom have I in heaven but thee ? and what doe I desire on earth in comparison of thee ? A Balaam could say ( how truly soever ) I shall see him , but not now ; I shall behold him , but not nigh : But , Lord , I see thee even now ; I behold thee so nigh me , that I live in thee , and would rather die than live without thee ; I see thee , though weakly and dimly , yet trulie and reallie ; I see thee as my God all-sufficient , as my powerfull Creator , my mercifull Redeemer , my gracious comforter ; I see thee the living God , the Father of Lights , the God of Spirits , dwelling in light inaccessible , animating , filling , comprehending this glorious world ; and doe awfully adore thine infinitenesse . Neither doe I looke at thee with a trembling astonishment , as some dreadfull stranger , or terrible avenger ; but I behold thy majesty so graciously complying with my wretchednesse , that thou admittest mee to a blessed union with thee : I take thee at thy Word , O dear Saviour , even that sweet word of impetration , which thou wert pleased to utter unto thy coeternal Father , immediately before thy meritorious passion , I pray not for these alone ; but for them also which shall beleeve on me through their Word ; That they all may be one , as thou , Father , art in me , and I in thee ; that they may be One in us : And the glory which thou gavest me , I have given them , that they may bee one even as we are one ; I in them , and thou in me , that they may bee made perfect in one ; and that the world may know that thou hast sent me , and hast loved them , as thou hast loved me . I know thou couldst not but be heard in all that thou prayed'st ; and therefore I take what thou suedst for , as done . Lord , I do beleeve in thee , unite thou me to thee : make me one spirit with thee : It is no presumption to sue and hope for what thou hast prayed for , and promised to performe : Oh make mee according to the capability of my weake humanitie , partaker of thy divine nature ; Vouchsafe to allow me , even me poor wretched soul , to say of thee , I am my beloveds , and my beloved is mine : And by vertue of this indissoluble union , why shouldst thou not , O my soule , finde thy selfe endowed with a blessed participation of that heavenly life and glory , which is in , and with him ? In that thou art united to thy body , thou impartest to it vegetation , sense , motion ; and givest it a share in the exercise of all thy noble faculties : how much more entire and beneficiall is the spirituall union of thy God , and thee ? Alas , that bond of naturall conjunction is easily dissolved by ten thousand waies of death : this heavenly knot is so fast tied , that all the powers of hell cannot unloose it ; And the blessings communicated to thee by this divine match are so much more excellent , as the infinite giver of them is above thy meanenesse : Lo , now thou art actually interessed in all that thy God is , or hath ; his kingdome is thine , his glorie is thine to all eternitie . SECT. XII . ANd what now can follow , O my soule , upon the apprehension of thus enjoying the presence of thy God , and the vision of so blessed an object ; and thine union with him , and participation of him , but a sensible ravishment of Spirit with a joy unspeakable , and full of glorie ? Heretofore , if some great friend should have brought mee to the Court , and having shew'd me the splendor and magnificence of that seat of Majesty , should have brought mee in to the sight of his Royal person ; and should have procured me not onely a familiar conference with him , but the entire affection of a favourite ; and from thence there should have been heaped upon me , Titles of honour , and large revenues , and ( yet higher ) a consociation of Princely dignitie : How should I have been transported with the sense of so eminent an advancement ? how great and happie should I have seemed , not more in others eies , than in my own ? what big thoughts had hereupon swolne up my heart in the daies of my vanitie ? But , alas , what poor things are these in comparison of those heavenly promotions ? I might have been brought into the stateliest Court of this World ; and have been honoured not only with the presence , but the highest favours , of the best and greatest of Kings , and yet have been most miserable : Yea , which of those Monarchs , that have the command , and dispensation of all greatness , can secure himselfe from the saddest infelicities ? But these spiritual prerogatives are above the reach of all possible miserie ; and can , and do put thee ( in some degree ) into an unfailing possession both reall and personall of eternall blessednesse . I cannot wonder that Peter when with the other two Disciples upon Mount Tabor , he saw the glorious transfiguration of my Saviour , was out of himself for the time , and knew not what he said ; yet , as not thinking himselfe and his partners , any otherwaies concerned , than in the sight of so heavenly a vision , he mentions onely three Tabernacles , for Christ , Moses , Elias , none for themselves ; it was enough for him , if without doors he might be still blessed with such a prospect : But how had he been wrapt from himselfe , if he had found himselfe taken into the society of this wondrous transformation , and interessed in the communion of this glory ? Thy renovation , and the power of thy faith , O my soul , puts thee into that happy condition ; thou art spiritually transfigured into the similitude of thy blessed Saviour , shining with his righteousness and holiness ; so as he is glorified in thee , and thou in him ; Glorified , not in the fulnesse of that perfection which will be , but in the pledge and earnest of what shall , and must bee hereafter . O then , with what unspeakable joy , and jubilation , dost thou entertaine thy happinesse ? How canst thou containe thy selfe any longer within these bounds of my flesh , when thou feelest thy selfe thus initiated into glory ? Art thou in heaven and know'st it not ? Know'st thou not that hee who is within the entry , or behinde the screen , is as trulie within the house , as he that walkes in the Hall , or sits in the parlour ? And canst thou pretend to bee within the verge of heaven , and not rejoyce ? What is that makes heaven , but joy and felicity ? thy very thought cannot separate these two , no more than it can sever the Sun and light : For both these are equally the originals and fountaines of light and joy ; from whence they both flow , and in which both are complete ; there is no light which is not derived from the Sun ; no true joy but from heaven : as therefore the nearer to the body of the Sun , the more light and heat , so the nearer to heaven , the more excesse of joy . And certainly , O my soul , there is nothing but infidelity , can keepe thee from an exuberance of joy , and delight in the apprehension of heaven . Can the wearie Traveller after he hath measured many tedious miles , and passed many dangers both by sea and land , and felt the harsh entertainements of a stranger , chuse but rejoyce to draw near in his returne to a rich , and pleasant home ? Can the Ward , after an hard pupillage chuse but rejoyce that the day is comming wherein he shall freely enjoy all his Lordly revenues and roialties ? Can a Joseph chuse but finde himself inwardly joyed , when out of the dungeon he shall be called up , not to liberty only , but to honour ; and shall be arraied with a vesture of fine Linnen ; and graced with Pharaoh's ring , and chain ; and set in his second Chariot , and in the next chair to the throne of Egypt ? And canst thou apprehend thy selfe now approaching to the glorie of the heaven of heavens , a place and state of so infinite contentment and happinesse , and not be extasied with joy ? There , there shalt thou , O my soule , enjoy a perfect rest from all thy toiles , cares , fears ; there shalt thou find a true vitall life , free from all the incombrances of thy miserable pilgrimage ; free from the dangers of either sins , or temptations ; free from all anxiety and distraction ; free from all sorrow , pain , perturbation ; free from all the possibility of change , or death : A life wherein there is nothing but pure and perfect pleasure ; nothing but perpetuall melodie of Angels and Saints , singing sweet Allelujahs to their God ; A life which the most glorious Deitie both gives , and is : A life wherein thou hast the full fruition of the ever-blessed God-head , the continuall society of the celestial spirits , the blissefull presence of the glorified humanitie of thy dear Saviour : A life wherein thou hast ever consort with the glorious companie of the Apostles , the goodly fellowship of the Patriarks , and Prophets , the noble Army of Martyrs and Confessors , the Celestiall synod of all the holy fathers , and illuminated Doctors of the Church ; Shortly , the blessed Assembly of all the faithfull Professors of the Name of the Lord Jesus , that having finished their course , sit now shining in their promised glory : See there that yet-unapproachable light , that divine magnificence of the heavenly King ; See that resplendent Crown of righteousnesse , which decks the heads of every of those Saints , and is readie to be set on thine , when thou hast happilie overcome those spirituall powers , wherewith thou art still conflicting ; See the joyfull triumphs of these exsulting victors ; See the measures of their glory different , yet all full , and the least unmeasurable ; Lastly , see all this happinesse not limited to thousands , nor yet millions of years , but commeasured by no less than eternity . And now , my soul , if thou have received the infallible ingagement of thy God , [ in that having beleeved , thou art sealed with that holy Spirit of promise , which is the earnest of thine inheritance , untill the full Redemption of thy purchased possession ] if , through his infinite mercy , thou bee now upon the entring into that blessed place and state of immortality , forbear ( if thou canst ) to be raised above thy self with the joy of the holy Ghost , to bee enlarged towards thy God with a joy unspeakable and glorious : See if thou canst now breath forth any thing but praises to thy God , and songs of rejoycing ; bearing evermore a part in that heauenly ditty of the Angels ; Blessing , and Glory , and Wisdome , and thanksgiving , and Honour , and power , and might be unto our God for ever , and ever . SECT XIII . ANd now what remaines , O my soule , but that thou do humbly and faithfully wait at the gate of heaven for an happie entrance ( at the good pleasure of thy God ) into those everlasting Mansions . I confess , should thy merits bee weigh'd in the ballance of a rigorous Justice , another place ( which I cannot mention without horror ) were more fit for thee , more due to thee : for , alas , thou hast been above measure sinfull , and thou knowest the wages of sin , death . But the God of my mercy hath prevented thee with infinite compassion : and in the multitudes of his tender mercies hath not onely delivered thee from the nethermost hell , but hath also vouchsafed to translate thee to the Kingdom of his dear Son ; In him thou hast boldnesse of access to the Throne of Grace ; thou , who in thy selfe art worthy to bee a child of wrath , art in him adopted to be a co-heire of Glory ; and hast the livery and seizin given thee beforehand of a blessed possession ; the full estating wherein I do in all humble awfulnesse attend . All the few daies therefore of my appointed time will I wait at the threshold of grace untill my changing come ; with a trembling joy , with a longing patience , with a comfortable hope . Onely , Lord , I know there is something to be done , ere I can enter ; I must die , ere I can be capable to enjoy that blessed life with thee : one stroke of thine Angell must bee endured in my passage into thy Paradise ; And lo , here I am before thee ready to embrace the condition ; Even , when thou pleasest , let me bleed once to bee ever happy . Thou hast , after a weary walk through this roaring wilderness , vouchsafed to call up thy servant to Mount Nebo , and from thence aloof off , to shew me the land of Promise , a land that flowes with milk and honey ; Do thou but say , Die thou on this Hill , with this prospect in mine eye , and do thou mercifully take my soul from mee , who gavest it to me ; and dispose of it where thou wilt in that Region of Immortality . Amen , Amen . Come Lord Jesu , Come quickly . BEhold , Lord , I have by thy Providence dwelt in this house of Clay more than double the time wherin thou wert pleased to sojourn upon earth ; Yet I may well say with thine holy Patriark , Few and evil have been the dayes of the yeeres of my pilgrimage : Few in number , evill in condition : Few in themselves , but none at all to thee , with whom a thousand yeares are but as one day . But had they beene double to the age of Methusaleh , could they have been so much as a minute to eternity ? Yea , what were they to me ( now that they are past ) but as a tale that is told and forgotten . Neither yet have they been so few , as evill . Lord what troubles and sorrowes hast thou let me see , both my owne and others ? What vicissitudes of sicknesse and health ? What ebbes and flowes of condition ? How many successions and changes of Princes both at home , and abroad ? What turnings of times ? What alterations of Governments ? What shiftings and downfalls of Favourites ? What ruines and desolations of Kingdoms ? What sacking of Cities ? What havocks of warre ? What frenzies of rebellions ? What underminings of treachery ? What cruelties and barbarismes in revenges ? What anguish in the oppressed and tormented ? What agonies in temptations ? what pangs in dying ? These I have seen , and in these I have suffered : And now , Lord , how willing I am to change time for eternity , the evils of earth , for the joyes of heaven , misery for happinesse , a dying life for immortality ? Even so , Lord Jesu , Take what thou hast bought ; Receive my soule to thy mercie , and crowne it with thy glorie . Amen . Amen . Amen . FINIS . A Catalogue of the severall Bookes written by the Author in and since his Retiring , Namely , 1. THe Devout Soule , and Free Prisoner . 2. The Remedy of Discontentment , Or , A Treatise of Contentation in whatsoever condition . 3. The Peace-Maker , laying forth the right way of Peace in matter of Religion . 4. The Balm of Gilead , Or , Comforts for the distressed ; both Morall and Divine . 5. Christ Mysticall , Or , The blessed union of Christ and his Members . To which is added , An holy Rapture , Or , A Patheticall Meditation of the Love of Christ . Also , The Christian laid forth in his whole disposition and carriage . 6. A modest offer , tendred to the Assembly of Divines at Westminster . 7. Select thoughts in two Decades , with the breathing of the Devout Soule . 8. Pax Terris . 9. Imposition of Hands . 10. The Revelation unrevealed — Concerning , The thousand yeeres raigne of the Saints with Christ on earth . 11. Satans Fierie Darts quenched , Or , Temptations repelled ; In 3 Decades . 12. Resolutions and Decisions of divers practicall cases of Conscience ; In 4 Decades . Select Thoughts , one Centurie , with the breathing of the Devout Soul . 13. Susurrium cum Deo , &c. This present Tract , newly Reprinted . Notes, typically marginal, from the original text Notes for div A45322e-1890 1 Cor. 13.12 . Euthym in Praefat. Psalmorum . Psal. 90.9 . Gen. 5.2.24.27 . 2 Cor. 5.1 . Exo. 16.13 . Deut. 8.3 . Exo. 16.31 . Num. 11.6 . Heb. 1. ult. Psal. 119.136 . 1 Kin. 19. Luk. 12.49 . Mat. 6.23 . John 1.9 . Psa. 119.105 . Clement . de gestis Petri . 1 Tim. 4.8 . 1 Cor. 9.27 . Rom. 8.18 . 1 Sam. 30.6 Cato . 1 Thes. 5.23 . Hos. 9 ▪ 7. Esa. 44.16 . Exod. 32.4 2 Kin. 20.23 . 1 Kin. 18.28 . 2 Kin. 23.11 . Cicer. de Natur. Deorum , initio . Heart bleedings for Professors abominations ; Set forth under the hands of 16 Churches of Christ baptized into the name of Christ . p. 5.6 , 7. &c. Joh. 18.28 . Mat. 23.25 2 Chro ▪ 30.18 , 19 ▪ Rom. 7.19 ▪ Mat. 6.19 . Pro. 13.12 . 1 Cor. 15.31 . 2 Tim. 4.7 . 1 Tim. 6.2 . Eph. 6.16 . 1 Ioh. 5.4 . Psal. 71.9 . Psal. 27.10 . 1 Kin. 22.24 . Iob 19.14 . Psal. 41.9 . Psal. 55.13 , 14. Psal. 61.7 . Deut. 6.11 , 12. Deut. 32.15 . 1 Sam. 24.5 Iam. 1.17 . Iam. 1.5 . Prov. 13.7 . Rev. 3.17 . Psal. 81.16 . 1 Cor. 10. Heb. 9.12 . Eph. 1.7 . Rom. 5.9 . Col. 1.20 . Heb. 9.22 . Heb. 13.12 , 14. 1 Pet. 1.2 . Heb. 9.15 . 1 Sam. 14.29 . Pro. 14.23 . Pro. 25.16 . Eph. 1.14 . Mat. 24.35 Colos. 3. Psal. 119. Psal. 12.14 . Mat. 8.24 , 25 , &c. Mat. 4.37 . Luk. 8.13 . Psa. 141.8 . Gen. 4 14. Cant. 5.2.3.4.5.6.7.8 . Eccle. 7.14 . 1 Cor. 12. Luk. 15.10 . Psal. 5.8 . Eccl. 9.1 , 2. Mat. 23.37 . Ier. 8.7 . * Oecolampad . in locū Ierem. Eccl. 3.1 . Psal. 55.17 . Act. 2.1 . 1 Thes. 5.17 . Rom. 8.26 . Aeneas Sylv. de Reb. gest ▪ Alph. 2 Chro. 29.25 , 28. 2 Chro. 5.12 , 13. Mamonides in Cle. hamikdash . c. 3 * Chro ▪ 29.25 , 28. Maymon . in giath hamikdash . Ier. 9.1 . Mal. 3.2 . Mal. 3.4 . Beda Eccles. Hister . l. 2. cap. 13. Ier. 44.17 , 18. 1 King , 18.44 . Esa. 63.15 . Esa. 1.4 . Dan. 9.8 . 9. Dan. 9.16 . 17. Dan. 9.19 . Notes for div A45322e-6710 Rom. 11.33 Ose . 13.9 . Rom. 8.33 . 34. 1 Pet. 1.12 . Bernard . Serm. de passione Domini . Rev. 21.23 Nehe. 2.2 . Luk. 8.31 . Heb. 12.23 Mat. 8.11 . Dan , 4.30 . Luk. 1.46.47 . Eccl. 5.10 . Cant. 1.4 . 2.5 . 8.14 . Psal. 57.7 . Psal. 145.19 Psal. 73.24 . Num. 24.17 . Ioh. 17.20 . 21. 22. 23. 1 Cor. 6.17 . 2 Pet. 1.4 . Can. 6.3 . Mar. 9.6 . Luk. 9.33 . Rom. 12.2 Eph. 4.24 . Ioh. 17.10 . 2 Thes. 1.12 . Eph. 1.13 . 14. 1 Thes. 1.6 . Rev. 7.12 . Psal. 59.10 . Psal. 86.13 . Col. 1.13 . Gen. 47.9 . 
A45572	----	A guide to heaven from the Word, or, Good counsell how to close savingly with Christ with some short but serious questions to ask our hearts every morning and evening, whether we walk closely with him : and especially, rules for the strict and due observation of the Lords day. Hardy, Samuel, 1636-1691. 1664 Approx. 56 KB of XML-encoded text transcribed from 57 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A45572 Wing H753A ESTC R34934 14911137 ocm 14911137 102874 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45572) Transcribed from: (Early English Books Online ; image set 102874) Images scanned from microfilm: (Early English books, 1641-1700 ; 1571:17) A guide to heaven from the Word, or, Good counsell how to close savingly with Christ with some short but serious questions to ask our hearts every morning and evening, whether we walk closely with him : and especially, rules for the strict and due observation of the Lords day. Hardy, Samuel, 1636-1691. [6], 94, [8] p. Printed by E.C. for H. Brome ..., London : 1664. Attributed by Wing to Hardy. Advertisements: [8] p. at end. Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional literature. 2008-05 TCP Assigned for keying and markup 2008-06 SPi Global Keyed and coded from ProQuest page images 2008-08 John Pas Sampled and proofread 2008-08 John Pas Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A Guide to Heaven FROM THE WORD : OR , GOOD COUNSEL How to close savingly with CHRIST . WITH Some short , but serious Questions to ask our hearts every Morning and Evening , whether we walk closely with Him. And especially , Rules for the strict and due observation of the Lords Day . Joh. 5.39 . Search the Scriptures . London , Printed by E. C. for H. Brome at the Gún in Ivy lane , 1664. To the READER . Courteous Reader , HAd the Author of these Rules and Enquiries intended them for the Press , thou mightest have found them set off with greater advantage to please a curious Pallat ; but being drawn out only for a plain people , they come close to the Conscience , in a familiar vulgar stile . Read them with care and consideration , and you will find every line almost heart-searching . Keep this Book alway at your Beds-head , and let not a day pass over your head , without taking it into your hand , and pondering the things in your heart . The first Rules are of singular use to bring you unto Christ : The Questions to keep you close in your walk with him everyday : And the last Rules are to help you especially on Gods Day . Never more need of Counsel about our souls : The Lord help us to improve all to Gods glory , and our own good and comfort . Farewel . A Guide to Heaven FROM THE WORD : OR , Good Counsel how to close savingly with Christ , &c. Twelve Rules to prepare you for closing with Christ . 1. WOrk your hearts into a thorow and unseigned belief of the Articles of your Faith : Believe certainly and firmly , without the least doubt , that there is a great and glorious God , that Jesus Christ is his only Son , and the alone Saviour : That the Bible is the true Word of God : That undoubtedly there is such a place as Heaven and Hell , Heb. 11. 6. 2. Really believe , that you carry within your brests , precious and immortal souls : which must be adjudged by this God to one of those two places , there to be for ever and ever , Mat. 16.26 , &c. 3. Assure your selves . that the last Sentence will be past according to your well or ill behaving your selves in this life . Every man shall be rewarded according to his works , 2 Cor. 5.10 . Isa . 3.10 , 11. Eccles . 8.11 , 12 , 13. 4. Account upon it , that it 's very difficult to come to that Heaven , and that the way to destruction is broad and easie . Remember still , you have deceitful hearts within you , a wicked Devil nigh you , and snares and hinderances about and before you , Mat. 7.13 , 14. Luke 13.24 . Say , my time is short my work is great , and my strength is small . 5. Certainly believe it , that Heaven is so glorious , that it 's worth all your care and pains , be it never so much : and that Hell is so dreadful , that you may reasonably fly from it with all diligence , earnestness and speed ; that it 's better you never had been born , if you should die in your sins , and perish everlastingly : what a direful screetch will your soul give , if it goes out of your body into unquenchable burnings ? Heb. 11.14 , 16 , 26.1 ●e● . 1.4.2 Cor. 4.17 , 18.2 Cor. 5.11 . 6. Reckon , that all the troubles of this world , can't make a man going to that Heaven in ways of Righteousness , miserable and wretched : How sweet will it be to pass , though out of a poor tottering Cottage , into a glorious Palace ? Out of a Sea of troubles and dangers , into an Haven of Peace , Rest , and Plenty ? Nor can all the Riches , Honours , and Pleasures here , make a man going to that Hell , happy : What a terrible Hell will Hell be to great ones , that have spent all their days in pleasure ! It 's much to change a Palace for the dark silent Grave ; Jewels and Deckings , for worms and rottenness . But what is it to have sweet singings turned into bitter howlings ? Deckt and glittering rooms , pleasant walks , rich attire , delicious fare into dark Dungeons , unquenchable lakes of fire and brimstone ? Mal. 3.15 . to 18. Luke 12.16 . to 21. 7. Seriously think , I may yet get to this Heaven , and avoid the fearful plagues and terrours of Hell. If I shall come to glory , what a God shall I enjoy for ever and ever ? into what blessed arms and bosome shall I cast my soul ? and if I should go to Hell at last , can I bear up under the weight of Gods vengeance ? Well , yet there is hope ; Gods heart , the door of Grace , and the Gate of Heaven , yet stand open . How would the damned in Hell give thousands of worlds ( if they had them ) for my may be ! Heaven , Grace , and Christ are offered , and dare I refuse all ? Can I venture the loss of soul and body for ever and ever ? Heb. 10.30 , 31. 8. If I miss of glory , 't will be mine own fault , my damnation will lie at my own door : God can clear himself of my blood ; his profers of grace are free and frequent , earnest and real ; and shall I murder mine own soul ? Ezek. 18.32 . Joh. 5.40 . It may be written over my Grave , Here is one that destroyed himself , that would go to Hell thorow mercies , judgments and warnings . 9. Debate the case with your soul solemnly , What is there in sin , that I so much dote on ? What are my greatest designs and projects in the World ? Can I dig the pearl of happiness out of this dunghil World ? Can I get the Houses , Lands , Honours , Friends that I aim at ? and if I should , what are they ? Certainly conclude , the greatest wisdom is to be wise to salvation , and my best work is to work it out with fear and trembling , lest I lose it , Prov. 3.13 , 14. &c. 10. Then search and try your hearts , whether you are in the Faith , and your hearts sound in Gods Statutes . Ask seriously , Have I the love that is sincere , the Faith that is sound , soul-saving ; and sin-killing , and life-reforming ? Am I sure my face and heart are really set Sion-ward , and Heaven-ward ? 2 Cor. 13.5 . To this end Query : 1. Did I ever see sin odious , black and hellish ? Defiling and damning ? Have I seen it in the glass of the Law , bloody and killing ? but in Christs blood , exceeding , and above me asure sinful ? Rom. 7.13 . 2. Do I see in Jesus Christ a beauty and excellency , a fulness and all-sufficiency ? Is he the chiefest of ten thousands , altogether lovely in mine eye ? Can I say , Oh! thousand of gold ( if I had it ) for an interest in Christs blood , that cleansing , healing ; Pea e-speaking blood ! None but Christ . All is but dung , that I may win him , Phil. 3.7 , 8. 11. Take it for granted , that there is no name under heaven , whereby you can be saved , but Jesus Christs . All grace and mercy for this life , and that to come , must come to you thorow the channel of Christs blood , Acts 16.30 , 31. Acts 4.10 , 11 12. Say , By sin I have shut Heaven gate , and hardned Gods heart against me : I have laid my self open to all the wrath of God , all the curses inn the Bible , and all the torments of Hell : and if I could bring all the cries of my self , and all my friends , the strength of the Angels , the riches of all the world , it would be as nothing to make up this woful breach : Christ alone can do it . 12. Believe it , that Christ came to seek and to save such as we that were lost . That he is not only able , but willing and ready to give forth his rich grace . What made him leave his Fathers bosome , put off the Majestick Robes of his glory , but love to poor souls ? What made him drink the dreadful cup of his Fathers wrath , make such loud calls , such rich proffers ; wait , and send ; be rejected , and wait ; cry earnestly , and wait long , but love to sinners ? Joh. 6.35 , 37. 'T was love to souls made him give up his body to be broken , that precious box of oyntment , which fills both heaven and earth with its sweet savour , and pleasant perfumes . Having throughly weighed and believed these foregoing propositions : then come to Christ these 13 ways . Directions how to close savingly with Christ . 1. COme to Christ , a poor , lost , and undone wretch , hopeless and helpless ; as to an onely able , and merciful Saviour . Cry out , as one sinking under the Waves and boisterous tempests of sin , Master save , or else I perish . If thou wilt , thou canst , Heb. 7.25 . Say with Thomas , My Lord , and my God , my Christ , and my Saviour ; put the hand of thy Faith into Christs pierced and bleeding sides , Joh. 20.27 , 28. Say as they , Joh. 6.68 . Whither should I go , but unto such a Saviour ! thou hast eternal life . Thou canst help me out of the deep and miery ditch of my sins , and over the fiery and fearful gulph of Gods wrath , and canst bring me into the blessed presence , yea , into the gracious arms , bosome , and embraces of the God of glory . I stretch out the weak arms of my Faith to thee , O stretch out the strong arm of thy power and mercy , and come and save me ! 2. Come as an humble , broken , and relenting sinner , to an offended Majesty . Come trembling , with tears in your eyes , and deep sorrow in your heart . Come as one vile in the sight of God , your self , men , and Angels . As the poor Publican , not worthy to look up to heaven , smite on thy wicked heart . As the Centurion , say , I am not worthy thou shouldest come under the roof of my heart . As the Prodigal , I have sinned against Heaven , and am not worthy to be an hired servant . Yet there is mercy enough in my Fathers heart and thy merits , Isa . 61.1 . I have let flie many poysonous bullets , and bitter arrows of sin against thee ; I have by sin , fetcht ( as it were ) blood from thy precious heart afresh , though it ran so freely and abundantly for my sake ; but now a sight of thy pierced side breaks my heart with sobs and sighs . My sins are now as so many pricks in my side , thorns at my heart , and ropes about my neck . 3. Come as a filthy polluted , loathsome creature , to a cleansing Fountain of Grace , Lazarus in all his sores , or Job on the dunghil with his scabs and botches , were not so filthy and abominable in the eye of man , as I am through the running sores and plagues of my heart and life , in the sight of an holy and pure God. I am more vile then the Toad , then the stinking carrion in the ditch . How doth this filth stream through every duty and mercy ? I drop the filthiness of sin , whereever I go . Oh wash , cleanse and purifie in thy blood , Iob 15. 16 , 42. Unclean , unclean ! Thy , body was broken to let out thy blood for my sake , and shall not my heart be broken to let out the filth and gore of my sin ? 4. Come as a bond-slave , drudge , and vassal , to Christ as to a Redeemer . Complain of the Devils cruel usage , and Sins tyrannizing . Say , Lord , thou hast paid a price sufficient . Thou hast redeemed me by thy precious blood , that is more worth then ten thousand worlds . Knock off these iron fetters , rescue me out of this hellish Dungeon of sin . I have now no command of my head or heart , of my tongue or passions . How do lusts domineere ! Luke 4.18 . Heb. 2.14 , 15. Rom. 12 , 13 , 14. Here I lie staked down to the earth by a carnal heart . 5. Come as a sin-sick-soul to Christ , as to the only able Physitian . As sick persons , crying out of an aking head , or griping bowels . So complain , Oh the plague of an hard heart ! The galls and gripes of a wounded conscience ! the wounds and stabs I have given my soul by sin ! Here I am sick to the very heart , fainting and perishing . Oh a drop of thy blood : that is a cordial indeed , the soveraign Balm of Gilead . These many years , yea all my life have I been diseased with the bloody issue of sin ; and all others are Physitians of no value ; but if I may but touch the hem of thy righteous Garment , I shall be whole , Matth. 9.20 , 21 , 22. I come to thee with mine Ulcers and Imposthumes , to be lanced ; that the rotten members of my body of sin may be cut off . 6. Come weary and heavy laden with your sins , to Christ for rest and ease , Mat. 11 , 28 , 29. Good Paul groaning under the weight of sin , makes many heavy heart-burning complaints , Rom. 7.18 , 19 , and 24 but yet in the 25. v. he triumphs in Christ . Holy David , restless and disquiet , roars under sin , Psal . 38.1 . to 9. Those sins that were as jewels in your eye , yea , as your right hand or eye , are they now as milstones and loads to your soul ? 7. Come as a poor , needy , and naked creature to Christ , as the poor to the rich mans door for alms . Come quite stript naked of your own righteousness , Rev. 3.17 , 18. Cry out of your spiritual poverty : Lord , not one penny of grace to help my self . Never a poorer wretch came to thee for mercy . Grace I want ; if I perish it shall be at thy feet , begging and praying . I will not be thrust away from thy door . Behold want of Faith , Patience , Love , &c. Not able to think or speak , to do , or suffer . Oh let the sweet gales of thy spirit bring thy rich promises fraught with incomparable grace and comfort , to unlade their heavenly treasure into my bosome . Give me the key of Faith , that I may unlock thy rich Store-house , and fetch what I want . 8. Come as an hunger-starv'd soul for bread of life , thirsting and panting for soul-refreshing grace , Isa . 55. Beg , cry out ; Bread , Bread. In some Countries through great want , they cry , Give , and cut me , ( holding out their arm ) give and kill me . Cry , Give , Lord , and strike me , Give me heavenly food , and do what thou wilt with me . Say , Lord , if but as a Dog , I may receive crumbs that fall from thy full Table of Grace . Thirst and behold in every bleeding deep wound of Christ a fountain of rich flowing mercy . Each heavenly promise steept in that sweet blood of Christ by faith , can afford a full satisfying meal of joy and comfort to thy pining hunger-bitten Soul. Apply the lips of thy faith to those full brests , to those over , ever-flowing Wells of salvation . Say , Lord , open those precious boxes of ointment , and sprinkle them on my dead , barren , parched thirsty heart . May I have but bread , but a drop , 't will be as a refreshing cordial ; how sweet then will a feast of fat things be , Wine on the Lees ! 9. Come as a foolish ignorant and backward Scholar to Christ as to a great Prophet or Schoolmaster . Say , Lord , it s thou must teach me , or I shall never learn : I am dull to understand , but thou canst and dost teach thy people to profit : Lord , that I may receive my spiritual eye-sight ! Thou hast many an heavenly lesson to teach , as Faith , Patience , Self-denial , &c. I am come to be thy Disciple , I have a long time been under the teachings of man , let me have the teachings of thy Spirit . Thou art meek , and not harsh , Mat. 11. 29. 10. Come as an unskilful , trembling Souldier , as a weak David , strugling with Bears , Lyons , and Goliahs , with Principalities and Powers . Come to Christ as to the Captain of your Salvation ; say , Lord , it 's thou must teach my hands to war , and my fingers to fight . It 's thou must fight my battels for me , or I shall fall by the hands of these strong and to wring lusts . What batteries , assaults , and storms doth Satan raise against my soul ! Heb. 2.10 . Eph. 6.12 . 11. Come as a condemned Malefactor and lost prisoner to Christ , as to your Advocate and Intercessor . Lay open your bad cause and sad estate . 1. Your crimes are great and fearful , horrid treason , and that against the highest Majesty . 2 Your accusers and adversaries many , subtil , diligent and cruel . The Devil , your own heart , and acquaintance can bring in black bills against you . 3. The Law of God condemns you , and your doom is dreadful . 4 The great God your Judge , is highly incensed , affronted and dishonoured . Now apply your self to Jesus Christ , who has undertook as bad causes ; say , Lord , stand between the flaming fire and revenging sword of Gods wrath and my poor soul , 1 Tim. 2.5.1 . Ioh. 2 , 1. 12. Come as a willing servant to a good Master , as a loyal Subject to your only Lord and Soveraign , to obey , honour and love him above all others , and that to the death . Say , Here I am , what wilt thou have me to do ? Here is my head to know thee , my heart to love thee , my tongue to praise thee , mine ears to hear thy voyce , and mine hands and feet to do thy will. Other Lords besides thee have ruled over me . But thou art mine only Saviour and Prince , Acts 5 , 30 , 31. Heb. 5.9 . I dislike none of thy commands , they are righteous , good and reasonable ; but I find fault with mine own wretched heart , that I can no more heartily love , and readily obey them . Say , Thy work is as Adam's was in Paradise , a pleasure and not a toyl ; as the Bee labouring , sucks honey and sweetness , 1 Joh. 5.3 . What sweet , soul-ravishing work will my heart make of praying , hearing , and meditating , &c. when thou streamest forth thy graces , those blessed silver drops of heaven into every vein of my soul . 13. Come as a poor worthless Spouse to Christ , as to an honourable and glorious husband . Come both for thy wedding Garment and matchless portion . Come as Abigal to David , 1 Sam. 25.40 , 4142. say , Lord , here I am meanly , yea vilely descended , by sin a child of Satan , and thou art the Lord from Heaven . Enoble me with thy grace , which is divine and heavenly blood , far above the heroical blood of Ancestors . Here I am ragged , decrepit and deformed through sin . Cover my filth and nakedness . with thy white , spotless garment , that my shame appear not . What is platting the hair , decking a filthy , slimy carkase , to the adorning the soul with invaluable grace ! Every grace of thine is a rich Diamond , a Pearl , yea far above . The soul fill'd with God , is a little Heaven on Earth ; and these graces are the bespangling stars and glittering lamps thereof . Read that notable Description , Ezek. 16.3 . to 14. These rich ornaments , this crown , not of gold but of grace and glory , none but Christs Bride wears . Every morning set your self solemnly , as in the presence of God Omniscient , and charge your heart to give in a true answer to these enquiries , as it will account for these and many others things at the day of Judgment before all the World. Serious Questions to put to our souls every Morning . Qu 1. How did I lye down and rise up ? Was God in my thoughts ? And if so , were the thoughts of him sweet and precious to my soul ? Psal . 139. 2 , 3 , 4. Psal . 92.1 , 2. 2. In what frame is my heart at present ? Do I admire Gods goodness for the last nights sleep , for adding more time to my life : and am I heartily thankful ? Prov. 3.24 . 3. Can I really commit all mine affairs to God this day , to be guided by his connsel , Protected and Provided for by his care , and to be willing to be at his dispose ? Mat. 6.25 . &c. 1 Pet. 5.7 . Psal . 37.4 . 4. Am I resolved to speak for God and his glory , what ever it cost me ? In the strength of Christ will I not be terrified from , be ashamed of , or grow weary in well-doing ? Mar. 8.38 . 5. Am I a child of God , an heir of Glory ? or a slave to sin , and a child of Satan ? If I am Gods child , must I not wear the glorious garment of Righteousness , that royal sparkling livery of Heaven ? If an heir of heaven , should I not cast off the rags of corruption , and take heed of defiling my self with the mire of sin ? Deut. 5.32 . Jude 23. What should I do more then others ? Mat. 5.47 . 6. Who is the greatest deceiver ? if my heart , let me not trust , but watch over it all this day ! Wherein are the greatest dangers , the most horrid and woful mistakes ? if about mens sou's , let me venture the loss of all rather then of my precious never dying soul , Jer. 17.9 , 10. 7. What are mine implacable , potent , and soul-ruining enemies , but the flesh , the Devil , and the World ? Let me not pamper the one , hearken to the second , nor idolize the third ; Let me beware of them , watch and be sober , Rom. 8.8 . &c. Gal. 5.17 , 19.1 Pet. 5.8 . Jam. 4.4.1 Joh. 2.15 . 8. Who is and can be my best friend , but God ? Let me take care in all things to please him , fear provoking him . Let me love him with all my heart , obey him with all my might , and honour him throughout all the day . Psal . 144.15 . 9. VVherein is the greatest vanity and vexation , but in the world ? Let me then slight and not admire and adore it . VVhat is the sure gain and most lasting good ? Certainly Godliness ; let me then prize , press after , and live in it , Eccles . 1.2.1 Tim. 4.8 . Ch. 6.6 , 7. 10. VVhat is my heavenly work , but to run a race , fight a good fight , strive and wrestle ? Can this be without care , diligence and watchfulness ? 1 Cor. 9.24 . Oh that a vein of Religion might run thorow all I do this day ! 11. Whose eyes will be upon me all this day , to observe head and heart , lip and life ? Will not God's , the Judge of all the earth ? and dare I sin in his presence ? dare I so highly affront him to his face ? Heb. 4.13 . Gen. 39.9 . 12. If I should spend this day in vanity , sin and idleness , will it not be bitterness and sorrow at night ? If I spend it holily and profitably , shall I not pray with more confidence , and lie down with the more peace ? Will not the testimony of a good conscience be ground of great rejoycing ? Psal . 4.7 , 8.2 Cor. 1.12 . 13 How would I have this day represented at the great day of Judgment ? What words , thoughts , and actions , would I have then brought forth ? Let mine be such ; for certainly all must then be laid open , 2 Tim , 6.11 , 12 , 17 , 18 , 19 , Eccles . 11.8 . 14 How may I this day order my secular business with most wisdom and honesty , and for my greater advantage ? Psal . 112.5 . 15 Am I sit now to pour out my soul to God in Prayer ? Can I first and chiefest seek the Kingdom of God ? Mat. 6.33 . Psal . 5.2 , 3. Separate your self every Evening from all company , and ask your heart these Questions ; And wherein you have been guilty , be heartily sorrowful , and beg pardon : and wherein God has enabled you to be in any measure faithful , bless God and be thankful . Every Evening ask these Questions . 1 WHat have I done this day for God and his Glory ? what can I now look back upon with comfort ? Micah . 6.8 . 2 In what frame hath mine heart been all this day ? what have I desired most , Heavenly or Earthly things ? Hath my joy been more in God and in hope of glory , then in riches , honours , & c ? Was my grief most for sin , or for troubles ? What have I most suckt comfort from and lived upon , Creatures the Cistern , or God the Fountain ? Jer. 2.12 , 13. Hab. 3.17 , 18. 3 What were mine aims and ends , in what I went about ? Have I been sincere , and exercised a good conscience towards God and Men ? Did I eat and drink , pray and discourse with an eye to Gods glory ? or ratner did self sit uppermost in all ? 1 Cor. 10.31.1 Pet. 4.11 . 4 What spiritual duties have I performed this day ? Did I regard the manner as well as the matter ; out of conscience did I do them , and not out of custom ? Did I pray fervently , read with care and observation , meditate so seriously as thorowly to affect the heart ? Rom. 12.11 . Iam. 5.16 . 5 How faithful , diligent and careful have I been in my Place and Calling ? Have there been no idle hours in the day ? Rom. 12.11.1 Tim. 5.13 . Prov. 10.4.1 Thess . 4.11 . 6 What have been my company this day ? What good have I done to them , or received from them ? Did I reprove , exhort , strengthen , encourage , comfort , or warn , as occasion was given , and need required ? Col. 4.6 . Heb. 10.24 , 25. 7 How have I born the troubles and crosses of the day ? Did I not murmur , vex , nor sink ? Did I not entertain hard thoughts of , nor utter rash words against God ? Phil. 4.11 , 12. 8 What were my temprations this day , and what my sins ? Was I not easily drawn into sin ? Little over-aw'd or restrained by Gods All-seeing eye , merciful heart , or revenging hand ? Was I not soon proud , angry ? &c. Did I not long continue in it , and have I yet thorowly repented of it ? What conviction or mercy , or warning did I sin against ? Isa . 59.12 , 13. Jer. 8.6 . 9 What were my mercies this day , and how was my heart under them ? Was I affected with Gods goodness , and unfeignedly thankful , and therefore cheerfully fruitful in good works ? Have I priz'd my health , friends , and estate ? &c. Eph. 5.20 . 10 What have I learnt this day ? What tsmore heart-affecting knowledge have I got of God and his glory , of my self and my sins : of this world and that to come ? Phil. 1.9.2 Pet. 3.18 . Col. 1.9 , 10. 11 What of Gods word have I remembred or read , repeated or heard this day ? Was any Scripture sweet and good to my soul ? What promise did I by Faith make mine own ? What particular command did in any thing sway and rule me ? 2 Tim. 3.15 , 16 , 17. 12 What graces have I especially exercised ? Have I lived by Faith , loved God with all my heart and soul ? Denied my self in any thing dear to me for God ? 2 Pet. 1.6 . 13 Have I this day lived upon , lov'd , honour'd , and reverenc'd God the Father , as my Sun , Shield , and Portion ? Have I this day priz'd , own'd , and made use of Christ as my Saviour , Intercessour , and Friend ; As my Root , Head , and Husband ? Hath the Holy Ghost been to me a Director , or Comforter , a Quickner , or Confirmer ? Have I cherisht and not quencht its motions ? Psal . 84.11 . 14 Have I been affected with the evils of sin or misery of others , of Nation , Parish and Family , of Friends or Foes ? Have I had a pitiful heart , or bountiful hand to any in want ? Psal . 119.136 . Jam. 2.15 , 16. 15 Have I shewn more especial love and pity to those that are of the houshold of Faith ? how have I honour'd those that fear the Lord ? Psal . 15.4 . Psal . 16.3 . Hath a godly Job or Lazarus , though in rags and sores , been unto me as an Orient Pearl on a Dunghill ? Have I not valued men more according to greatness , then goodness ? Gal. 6.10 . 16 Did the Church of God and interest of Christ lie near my heart this day ? have I heartily prayed for the welfare of Sion ? and mourned when its songs are turned into lamentations , and its glory into desolation ? Do I prefer Jerusalem above my chief joy ? Jer. 19.1 . 17 Can my Family witness that I have done any good for or to them ? Can those that best know me , speak best for me ? Have I been good as Husband or Wife ? Psal . 101.2 . &c. as Parent or Child , as Master or Servant ? Ephes . 6.1 . &c. 18 Have I wrong'd no man in his estate , by over-reaching him ; in his name , by slandering , or back-biting ? 1 Thess . 4.6 . in his soul or body , by letting him fall into , or live in any sin or trouble ? have I done to others , as I would they should do to me ? Mat. 7.12 . 19 Have I forgiven mine enemies , rejoyc'd at others mercies , and not envied any ones honour , riches , or friends , and coveted them ? Luke 6.27 . to 35. Matth. 6.12 , 14 , 15. 20 Am I of a quiet , peaceable spirit ? Have I not quarrel'd and contended with my neighbours ? Or do I make up breaches and follow peace with all men ? Do I honour the King , and obey Governors for Conscience sake ? Rom. 12.18 . Rom. 13.1 , &c. 21 Hath my cloathing Been suitable to my place and station ? Hath my carriage been sober , discreet , and serious ? Have I not been vain , wanton , nor frothy in my discourse or spirit . 1 Pet. 3.3 , 4.2 . Tit. 1 , &c. 22 Have I scorn'd and contemn'd the glory of the world , accounting it but dirt for Grace , and dross for Christ ? 1 Joh. 5.4 , 5. 23 Have I really set death before me ? My life as a vapour , a shadow ? if I should die dayly , what preparation have I made for it ? Am I sure , but this is my last night ? If God should shut mine eyes by death , how is it like to be with my soul ? Dare I lie down with the guilt or filth of any one sin ? Is there any returning from the Grave to amend ? No certainly , 2 Cor. 4.14 , 16. I Cor. 15.54 , &c. Prov. 27. 1. 24 Can I tell how great the day of Judgment will be ? how glorious and terrible ? And dare I meet Christ coming in flaming fire , with ten thousand of my sins to take vengeance ? Can I hold up my head ? Are my graces sound , and of the right kind ? All is not gold that glisters . Have I this day searcht , judg'd , and condemn'd my self ? 1 Cor. 11.31 . 2 Cor. 5.10 , 11.2 Thess . 1.8.9 , 10. 25 Do I believe Hell torments dreadful and eternal ? Its flames unspeakably scorching ? It s misery endless and easeless ? And do I not fly from this wrath to come ? Rev. 14.10 , 11. 26. Have I ascended in the triumphant Chariot of Faith this day , and beheld the new Jerusalem , Gods glorious Palace ? Did I live , love , think and talk as an Heir of this kingdom ? Eph. 1.18 , 19. 27 Have I not in all I have done , minded man more then God ? Have I not minded only the clean-sing . the outside ? Eph. 6.5 , 6. 28 Dare I lie down this night without praying earnestly to God for the pardon of my sins , the blessings of the night , and the salvation of my soul ? Directions for the strict observation of the Lords Day . For Preparation . 1 ORder all your week business so wisely before hand , that you may have no unnecessary work on Gods day ; that your hands may be as free as possible from worldly work , and your heads from worldly cares and thoughts . Exod. 20.8 , 9 , 10 , 11. 2 Think seriously , What a weighty work am I going about ! My week-affairs are but Toys and Trifles to this . What are Sheep , Oxen , or Shops , to Grace , Christ , or Heaven ? Can I be too careful and serious in Gods Work , in Soul-salvation work ? Surely no. How holy should my thoughts be , how heavenly my discourse , how earnest mine endeavours all the day long ? Isa . 58.13 , 14. 3 Therefore prepare with all your might , search your hearts and lives , 1 Chron. 29.1 , 2.1 Find out what your sins are , to confess , mourn over , and pray against , Lam. 3.20.2 What the Mercies are you want for soul or body , for your Friends , Families , and Nation ; account this a Market day for your souls , Rev. 3.17 , 18.3 . What blessings received , and what thanks to be returned . Psal . 116.12 . 4 Think with your self , What good did I get by former , yea , by the last Sabbath ? Was my heart then broken , or warm'd with love to God , and the like ? What did I then learn , and how have I practised it in the Week ? Have I fully digested by meditation , firmly believed , and faithfully obeyed the truths were last taught me ? Isa . 1.11 . &c. 5 Beg earnestly of God , that he would help you to sanctifie a Sabbath , that this may be the best Sabbath you ever kept . That your heart may be more tender , humble , and heavenly ; that the out-goings of your soul may be more free , strong , and fixed , and the incomes of Heavenly grace and comfort more abundant : that God may reap more glory , and you receive more good then ever heretofore . That the holy keeping of this Sabbath , may be an earnest to you of keeping a never never-ending Sabbath with God in glory . To this end pray especially for these four things . 1 That God may prepare a suitable word for your soul , that the Ministers mouth may be opened , and his heart enlarged , and his message full of goodness . That it may be the pure , plain , and powerful Word of God , Ephes . 6.18 , 19. 2 That God would fill his own Ordinances with his own presence and blessing : that he would touch your heart , when man speaks to the ear . Drop , yea , stream down h ; eavenly grace through these Conduit Pipes , Isa . 48.17 . Luke 16.14 . 3 That you may have the hearing Ear , the seeing Eye , and the understanding Heart ; that you may be teachable , willing to learn , and apt to receive what God delivers , Jam. 1.21 , 22. Psal . 110.3 . 4 That your souls enemies may be kept off , at least resisted and kept down . That your hearts may not deceive you , the Devil divert you , nor the World distract or disturb you . Having thus in some measure prepared your hearts for the Solemn work of this great Day ; observe and practice these following directions , as ever you hope to have the blessing of the Sabbath . 1 As soon as you awake fix your hearts and eyes heaven-ward ; bless God that you see the light of one day more , especially Gods day ; wherein you may labour to have your sins pardoned and purged , and your souls furnisht with grace , and so fitted for glory . Call the Sabbath your delight , Psal . 118.23 , 24 , Psal . 59.16 . 2 Beg heartily of God , that he would strengthen you by his grace , to do what he requires , as he would have it done ; that he would pardon your unpreparation , bear with your infirmities , accept of your poor services , and Crown all with his blessing , 2 Chron. 30.18 , 19 , 20. 3 That you be fitted for the holy and heavenly work of the day ; affect your heart with some or all of these Ten following things : 1 With the Majesty of that God whom you are to wait upon , Psal . 95.2 , 3 , &c. 2 With the vileness of sin , and of your selves because of sin . 3 With the sweetness of Christ , and the greatness of his Love and Mercie . 4 With the excellency of that heavenly work you are going about , and the gain of godliness . 5 With the vanity of the world , and all things therein . 6 With the worth , and high value of your immortal souls . 7 With the rage , subtilty , and diligence of your souls enemies . 8 Especially with the deceitfulness of your own hearts . 9 With the Terrour and Torment of Hell. 10 With the unspeakable and everlasting glory of Heaven . 4 Carefully , and conscienciously perform Family Duties , Josh . 24. 15. 1 See that your Servants and Children of age , waste not away the Morning in sleep or idleness . 2 Cause them to joyn together in Prayer , Reading , or any other Godly Exercise , Gen. 18.19 . 3 If you have time , you may Catechise them , or discourse to them of any of those former Ten things , Deut. 6.6 , 7. 1 Inform your selves and them , what a great and glorious Majesty and Master you are to serve , Mal. 1.14 . 2 What a blessed and heavenly work you go about ; that it's heart work , Joh. 4.24 . and therefore hard and difficult work , and yet that its pleasant and excellent , Prov. 3.17 . Chap. 8.34 , 35. Oh the fatness of Gods house , and the beauties of holiness ! 3 What an abundant and unspeakable reward attends the well-doing , even life everlasting , Rom 6.22 . and how fearful a thing it is to trifle and be careless in it , Lev. 10.3 . Mal. 1.8 , 13 , 14. Heb. 12.28 , 29. Acts 20.9 . 4 Exhort and command them to be at all good exercises ; yea , watch over , and look after them . Remember the fourth Commandment binds you to look to all within your care and power , Man-servant , Maid-servant , &c. If God had no more pity and mercy to the souls of children and servants , then many bloody Parents and Masters , they must needs swim in the direful Gulph of their sins , into utter destruction . 5 Repair to the publick places of Worship : If you have no Minister in your own Parish , go where is the most soul-seaching , heart-melting , and sinner-rowsing Preaching , &c. Isa . 2.3 . Take these Rules with you . 1 Throughly weigh these four things : 1 Consider I am this day to wait on God , the King of Glory , and not on man ; and therefore am I to come with all fear and care ; what an infinite greatness am I to admire and reverence ? What rich goodness am I to love and delight in ? what depths of wisdom to look into ? what infallible truth to rest upon and believe ? what a wrath and fiery indignation to tremble at ? God is glorious in holiness , and of pure eyes , Isa 6.1 , 2 , 3. 2 What a poor worthless worm and wretch am 1 ? How should I come crawling , crouching , and trembling to the Throne of Grace ? What am I but dust and ashes , but putrefaction , yea , a sink of sin ? Isa . 6.5 . Job 42.5 , 6. 3 I have not onely an empty heart , void of all good , but an envious heart , full of all mischief and perversness , Rom. 8.7 , 8. 4 Yet what preparation have I made ? Have I not spent more time and care to dress my body for the eye of man , then to deck my soul for the eye of God ? Job 11.13 , 14 , 15. Psal . 10.17 . 2 As you are going to Gods house , 1 If you are alone , fill your heart with heavenly Meditations , hunger and thirst after the Word , 1 Pet. 2.2 . Mat. 5.6 . Think , if God should meet my soul and bless it : Oh that he would ! 2 If you are in company , talk of God and his Word , but without pride or affectation . Or hear others heavenly discourse : but if they are such as savour only of Earth , and scorn Godliness , either reprove or leave them , 2 Cor. 6.17 . 3 As you enter Gods presence , really expect his goodness to pass before you . See Exod. 33.18 . to the end , Chap. 34.67 . Earnestly look for the light of his Countenance , Psal . 4.6 . Say , Lord , thou hast promised to be in the midst of thy people , Psal . 133.3 . Matth. 18.20 . Bow the Heavens and come down : Let thy greatness aw us , and thy goodness refresh us . By Faith , behold God in the highest Heavens , surrounded with glorious Saints and Angels , and take heed to thy self , Eccles . 5.1 , 2. and yet through Christ , come with boldness , and cry Abba Father , Heb. 4.15 , 16. Chapter 10.19 , 20 , 21 , 22. 4 Make a Covenant with your eyes , that they gaze not about to see , who is in the Congregation , and what Clothes they wear and the like ; Take heed of a wandering departing heart , Matth. 15.8 , 9. Fix your Eyes on the Minister , your Ears on the Word , and your heart on God , Psal . 123.1 , 2. 5 Be reverend in the gesture of your bodies , bow your knees as well as your hearts before the Lord ; if the place be not convenient for kneeling , stand upright , 1 Cor. 14.40 . 6 Whatever Spiritual work you set about , do it with all your might and soul , Eccles . 9.10 . Rom. 12.11 . As , 1 In Prayer , while the Minister is confessing and bewailing sin , let your hearts even melt , bleed and break , Joel 2.13 . When he begs Mercy , let your souls breath and pant after it , Psal . 42.1 , 2. When he returns thanks and praise , let all that is within you bless Gods holy Name , Psal . 103.1 , 2. 2 If Singing , let your hearts make melody to the Lord ; Take heed when your voice is high , your heart be not dead , flat and low , Col. 3.16 . Ephes . 5.19 . 3 When the Word is read or preacht , mind , This is the Word of God , 1 Thes . 2.13 . 1 It is his Command , and dare I disobey it ? Oh that my ways were directed ! Psal . 119.4 , 5. 2 Doth God threaten these Judgments , and denounce these curses on sinners ? And must I not tremble ? 3 Are these his calls and invitations ? his rich promises and great love ? and shall I refuse all ? Doth God knock at the door of my heart ? Let the everlasting doors thereof fly open , that the King of Glory may come in . 4 While the Minister is pronouncing the Blessing , post not away , ( a fault too common every where ) but hope , desire , and believe it shall come down upon you , Psal . 133.3 . Prov. 8.33 , 34 , 35. 5 Take heed afterward that Satan may not steal away the good seed sown ; that the thorny cares of the world may not choak it , Mark 4.14 . to 20. Let not the World get into your mouths , as soon as the Word is out of the Ministers . Some have been sin-sick when they hear a row-sing Sermon , when the Word flashes Heil-fire in their faces , a little startled ; but it 's as men are Sea sick , vomit up the Word , and come ashore to the World , and all is well again . 6 As soon as you come home , beg of God to bless the Word you have heard , that it may not be as water spilt on the ground , but that your memories may retain it , your hearts love , and your wills obey it , 1 Cor. 3.6 . That it may tear , rent and fetch blood from your lusts , that it may fire your hearts with love to , and zeal for God ; and that love may fill your mouths with good words , and your hands with good works , Rom. 2.13 . 7 When you sit down to dinner , having begged Gods blessing on the food of Soul and Body , Matth. 14.19 . 1 Eat no more then will fit and enable you comfortably and lively to serve God , Luke 21.34 . Many fill their bellies so at this time , that they are fit only to lay their drowsie heads on the Devils pillow of sloth . 2 Talk of Gods Word sitting down and rising up . Let your hearts be heavenly , and your discourse savoury , seasoned with Grace . A Table without some good discourse , differs little from a manger , Isa . 5.12 . 8 After Dinner , either repeat the Word heard , or read in the Bible , or in some other good book ; and call your own heart , and your family to an account for what you have heard , Deut. 6.7 , 8 , 9. 9 In the time appointed , go with your Family to the publick , as in the Morning . Think not half a day enough for God and your souls . 1 If you come to the Congregation before the Minister , spend not away the time in idle imaginations or worldly discourse , or any vain stories ; but either meditate on God or his Word , or talk heavenly and holily . It 's sad to see a Church-yard filled with idle persons , to hear nothing but of this or that person and family . The great Questions are , how Corn was sold the last Market day , and what Corn in such a field ? and the like . Poor barren empty souls ! have you no better things to employ your heads and tongues about ? Rather ask , What a good Word we heard this day ? How are we now to provide for Heaven ? The Devil is so busie in the Church-yard sowing his seed , that Gods seed takes little place and rooting in the Church . Can you do the Devils work now , and the next hour Gods ? I am perswaded , the seasoning of persons hearts with vanity and frothy discourse before Sermon , hath been a very great hindrance to the efficacy of the Word , and the good of many poor souls . 2 Warm your hearts with love to God , and delight in the work ; think not that falling down on your knees at your entrance , and tumbling over a few words , is a sufficient preparation . It 's an harder work then most imagine , to fit the soul for God. 3 When you are waiting on God , take heed of drowsiness , deadness , or distraction . Remember , a careless heart , a drowsie body , dull affections and dead services are not fit for a living God. Think , Do I pray now as for Heaven ? hear as one hearing God speaking from Heaven ? Is my heart such as God may love and delight in ? It 's to be fear'd , many can tell , where the windows and seats are broken , what spots on the walls , and the like , better then what the Text , Doctrines , or Heads of the Sermon were . 4 Take heed how you spend the Evening . The heart is very apt to be vain after serious Duties . If God hath set home any sin , shewn you any duty , run that over and over in your retired thoughts , Psal . 1.2 . 10 When you are about your necessary worldly work , as serving your cattel , and the like ; Take heed of carrying a worldly heart into the field . Turn all things you see or hear heavenly . If your cattel stray , think , How apt am I to go out of Gods way ! If you behold the Heavens , see therein Gods power and wisdom , &c. Psal . 19.1 . Think or talk of the Word , Psal . 19.7 . to 11. 11 Look on all you have done , as far short of what God deserves and requires . What heavenly , fervent , zealous prayers doth such a God deserve , and such rich mercy call for ? God is worthy of a better tongue then mine to praise him , and a better heart to love him . Could I have done all commanded , and never so well , I were but an unprofitable servant , Luke 17.10 . What am I then , when I come so infinitely far short ; when every duty is filled up with abundance of sin and fearful failings ! 12 Rest on nothing you have done for acceptance or salvation , but on Christ alone . Disown all confidence in your own righteousness , and expect all the blessings and promises streaming to you alone in the blood of Christ , Phil. 3.8 , 9. 13 Before you lie down at night , look over the days work . Search back into every hour and duty of the day . Humble your self , and be heartily sorrowfull for any miscarriages ; bless God , and be unfeignedly thankful ; if you have received any good ; and still look out for more . Take the shame of failings to your self , and give God the glory of any enlargements , 1 Chron. 29 , 10 , 11 , &c. FINIS . A Catalogue of some Books Printed for H. Brome , at the Gun in Ivy-lane . DIodates Notes on the Bible , Fol. The New Common-Prayer with choice Cuts in Copper newly engraven , suited to all the Feasts and Fasts of the Church of England , throughout the year ; in a Pocket Volume . Doctor Sparks's Devotions on all the Festivals of the year , in 8 , with Cuts . The Alliance of Divine Offices , exhibiting all the Liturgies of England since the Reformation ; by Hamon L'Estrange Esq in fol. Justice revived , or the whole Office of a Country Justice , in 8. The Exact Constable , with his Original and Power , in the Offices of Church-wardens , Overseers of the Poor , Surveyors , Treasurers , and other Officers , as they are now established by the Laws and Statutes of the Land : both E. Wingate Esq Dr. Browns Sepulchral Urns , and Garden of Cyrus , in 8. Floddan Field in nine Fits , &c. Mr. Richard Brome his Royal Exchange . The Jovial Crew . English More . Love-sick Conceit . New Exchange . Covent Garden Weeded Queen and Concubine . All the Songs on the Long Parliament and Rump , from 1640. to 1660. the second edition enlarged . Songs and other Poems , by A. Brome Gent. Mr. Boys Translation on the sixth Book of Virgil. AEneas his Voyage from Troy to Italy , an Assay upon the third Book of Virgil , in 8 The Pourtraicture of His sacred Majesty King Charles the second , from his birth 1630. till this present year 1661. being the whole story of his escape at Worcester , his Travels and Troubles . Chisul's danger of being almost a Christian , in 12. Choice occasional Sermons Mr. Grenfields Sermon in behalf of the Loyal Party . Mr. Glovers Assize Serm. — His Sermon on Jan. 30. Mr. Stones Sermon at S. Pauls Octob. 20. 1661. against Rebellion . Mr. Walwins Sermon on the happy Return● of King Charles the second . Eighteen choice Sermons preached by Bishop Usher in Oxford in the time of War , in 4. A Treatise of Moderation by Mr. Gaule in 8. S. Boneventures Soliloquies , in 4. Speeds Husbandry , in 8. The glories and Magnificent Triumphs of the Restitution of King Charles the second , shewing his entertainments in Holland , and his passage through London , and the Country , comprising all the Honours done to , and conferred by him : by James Heath ; formerly Student of Ch. Ch. in Oxon. The covenant discharged , by J. Russel in 4. The compleat Art of Water-drawing , in 4. The Harmony of the World in 8. in 3 parts . The Temple of Wisdom , useful for all persons , being a Magical Discourse , in 8. both by John Heydon Esq Jews in America , by Mr. Thorogood , in 4. Blood for Blood , in 35 Tragical stories ; the five last being the sad product of our late Rebellion , in 8. A Discourse of all the Imperfections of Women in 8. Mr. Mortons Rule of Life in 8. A Geographical Dictionary of all the Towns and Cities in the world . Arithmetical Tables fitted to the capacity of such as are unskilled in the Art of Numbers : by H. Walrond Esq in 8. Holy Anthems , sung in all Cathedrals and Collegiate Churches in England . Schiverius Lexicon , Greek and Latine , the fourth Edition much enlarged . A learned Exposition on the Proverbs , Ecclesiastes , Canticles , and the Major Prophets , by John Trapp , M. A. The Crams of Comfort . The History of the Bib'e . The List of the Loyal Party . And Case . A brief Chronicle of the Turkish War : From July to January , 1663. Turned out of High-Dutch . Together with his Imperial Majesties Reasons for the undertaking of the War , and a Map for the better understanding of the Story . 
A47291	----	A companion for the penitent, and for persons troubled in mind consisting of an office for the penitent, to carry on their reconciliation with God, and a tryal or judgment of the soul, for discovering the safety of their spiritual estate, and an office for persons troubled in mind, to settle them in peace and comfort / by John Kettlewell ... Kettlewell, John, 1653-1695. 1694 Approx. 153 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A47291 Wing K360 ESTC R13898 12937233 ocm 12937233 95793 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47291) Transcribed from: (Early English Books Online ; image set 95793) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:32) A companion for the penitent, and for persons troubled in mind consisting of an office for the penitent, to carry on their reconciliation with God, and a tryal or judgment of the soul, for discovering the safety of their spiritual estate, and an office for persons troubled in mind, to settle them in peace and comfort / by John Kettlewell ... Kettlewell, John, 1653-1695. [9], 137, 5 p. Printed for Robert Kettlewell, and sold by Benj. Bragg ..., London : 1694. Marginal notes. Advertisement: prelim. p. [1] and p. [8]-[9] and end. Pages at end bound out of order. Reproduction of original in Huntington Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2004-05 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion Advertisement . THere is lately printed a Book , entituled , A Companion for the Persecuted ; or , an Office for Those who suffer for Righteousness . Containing particular Prayers and Devotions for particular Graces ; and for their Private or Publick Wants and Occasions . By John Kettlewell , a Presbyter of the Church of England . Price bound 1 s. 6 d. LONDON : Printed for Robert Kettlewell , and Benj. Bragg , at the White-Hart , over against Water-Lane , in Fleet-street , 1694. A COMPANION FOR THE Penitent : And for Persons Troubled in MIND . CONSISTING OF An Office for the Penitent , to carry on their Reconciliation with God. And a Tryal or Judgment of the Soul , for discovering the safety of their Spiritual Estate . And an Office for Persons troubled in Mind , to settle them in Peace and Comfort . By JOHN KETTLEWELL , a Presbyter of the Church of England . LONDON : Printed for Robert Kettlewell , and Sold by Benj. Bragg , at the White-Hart , over against Water-Lane , in Fleet street , 1694. Imprimatur , Ra. Barker . February 15. 1693 / 4. To the Inhabitants and Parishioners , of the Town and Parish of Coles-hill , in Warwick-shire . My beloved Friends and Brethren , THough by God's Providence , which most wisely Orders all Things , I now live at a great distance from you ; yet I still retain a Pastoral Affection for you , and ordinarily remember you in my Prayers , and have an Heart that is truly desirous to serve you in the great Work of your Souls , and is glad when any pains of mine can prove serviceable to you therein . I remember the Labours which I have spent among you , with a very sincere and good Will , tho' alass ! with much weakness , in my great Lord and Masters Service ; and I hope also that you will not forget them . And if by tract of time , many things which I have taught you have sl●pt out of your Memories , ( as I cannot expect but they have ; ) yet much of that , which I prepared and preached to do you good , I printed , whilst I was among you , for the Benefit of others , and the Books are in many of your Hands , and may be in more , wherewith you may refresh your Memories when you please . In those labours of my Ministry , which I took among you for a course of several years , I thank God I endeavoured to lay before you his whole Counsel , according to the best my Skill . And suited my Discourses , to the needs of the place , and to Times and Seasons , to possess you with such Thoughts and Tempers , as I judged needfull to support your Spirits , and to direct your Practice under them . And I was not silent , but warned you , yea , sometimes till I even wearied some of you with warnings , against your Spiritual Dangers , when I thought any great Danger to your Souls drew near . For you your selves know , Brethren , that I have not kept back the Truths of God from you , nor suppressed them at the times when you had most need to be put in mind thereof ; tho' I found some were like to be displeased therewith , and as St. Paul says , to count me * their Enemy for telling them these Truths . Now there must be a strict Account given one day , both how I have discharged my part in that Station , and how you have discharged yours . And my Hearts desire , and earnest Prayer for you all is , that you may , both bear in Mind all the faithful Warnings and Instructions , which according to the best of my understanding , I was continually pressing upon you , and left with you ; and may likewise willingly , and carefully follow them . That so , when both you and I are brought before our ever Blesled and Great Master , ( as most certainly we shall be , ) we may both rejoyce together ; I for having been your affectionate and Faithful Monitor , and you for having afforded a willing , a mindful , and an obedient Ear. And now , since I am out of the may of serving you otherwise , I have sent this Companion among you , to minister to your most Serious and Holy Thoughts , and to direct and go before you , both in your Prayers , and in your Practice . And I desire , that by your frequent and considerate use thereof , you wouldturn the Hymns and Prayers contained therein , to become the familiar and genuine Sense and Language of your Hearts . Learn habtually to breathe these Thoughts , and daily to live by them . And by this means you may both perfect the work of your Repentance , and preserve the Peace of your Consciences , which are the greatest and most concerning things you have to mind , and the chief things , which I earnestly pray you that you would , and hope that you will mind , all the days of your Lives . And this I shall look on , as the best , and the most obliging Return , that you can make to me for this Labour of Love ; which I desire you to receive , not only as a Token of my Respect and Kindness to you , but also as a proper means , which , by God's Blessing , may do you good , if you please . I humbly commend it to the Acceptance and Blessing of the Almighty , without which it will be of no force , either among you , or among any others . And I heartily commend you all , to the Protection of his Good Providence , and especially to the Guidance of his Grace , that he would deliver you from all dangerous Errors and Wickedness , and both make you perfect in the doing of his Will , and give you Comfort in the same . I remain , my Beloved Friends and Brethren , Your truly Affectionate Friend , and Faithful Monitor , in the Work and Service of the Lord Jesus , John Kettlewell . From my House in London , Jan. 23. 1693. THE Introduction . DIrections and Helps for Repentance , can never come out of Season . For Repentance is * the one thing necessary , and the chief Business of all Men in this World , and will be so whilst they live in it . The best do daily need it , to make up their daily Failures , their Defects and Forgetfulness . And the bad , have no time to delay it for one Moment , having deferred a great deal too long already , to shake off their sinful Habits , aud to set themselves with all their might to please God , and to secure their Everlasting Peace . Especially this time of Lent , is a Season , wherein great numbers profess to make this their Business . For from the early usage and practice of the Church , this has still been made a solemn time for Sinners to call their Sins to Remembrance , and to seek Gods Mercy and Forgiveness of the same , by earnest Prayers , and amendment of Life , and by afflicting of themselves , and bringing forth Fruits worthy of Repentance . And to help them in so necessary and beneficial a Work , I have composed and published the following Offices , hoping that they may prove acceptable to my Heavenly Master , and serviceable to direct and compleat the Repentance , and to settle the Comfort and Peace of some of his beloved Servants , into whose Hands his Providence shall bring them . In the Office for the Penitent , I have endeavoured to mark out distinctly the several Steps , and full compass of a Sinners Restauration , or Reconciliation with God. Wherein I have all along interwoven instructions with their Devotions , and set their Work before them , that they may see what they have to amend , and what they are to doe to work out their Pardon , as well as how they are to petition for it . I have sought to make the Soul acquainted with its Disease , without which it would neither know what it has for God to forgive , or for his Grace and its own Care to Remedy . And I have been very particular in some Forms of Confession , to affect it with a more distinct and effectual Sense of the several maladys which it lyes sick of , and which , as it must beg Mercy for , so in the Course of its Daily Care , it must both diligently and designedly set its self by God's help to Cure. Where Sin is the Disease , the great Gospel way of Cure , is true Repentance . And this I endeavour to set out , in all the necessary parts , and great and worthy Fruits thereof . I lead the Penitent to express the same in such Acts , as through the Merits of Christ , are the truest atonement for Sins , and have the most express promises of Mercy and Forgiveness made to them . And then I instruct him to comfort up himself , with an humble claim and application of those Expressions of the Divine Mercy and Condescention , which are given to us for our Confidence and Consolation in performance of those Acts , And if he takes care to say all that I have here put into his Mouth , with Sincerity , and is really affected as these forms express , he is a true Penitent , and may be a comfortable one ; he has thereby secured his Everlasting Peace , and may quiet and revive his Spirit , with the joyful Sence thereof . In the Tryal or Judgment of the Soul , for discovering the safety of their Spiritual Estate , I have given them as clear , and full , and withall as brief a view as I can , of the final account which will be exacted of them . I have run through the several Heads of Tryal and Examination , and raised such questions upon them , as I take to be most pertinent and decisive of their future Condition , and fittest to settle their present Peace and then give them the Benefit thereof , by setting their Answers and God's Promises together , and applying all to themselves . My Desire is , so far as my Skill would reach , to omit no question which is necessary to their Safety : and my care has been , as I am able , so to word all , as that they may serve to clear their doubts and uncertainties , upon the several parts of their account , but beget none in them . And this part will be of chief account and use , to both the other Offices . For it is the truest Tryal of Penitents , and the truest Direction for them in carrying on and compleating their Repentance . And it is the surest Ground of Peace of Conscience . For , containing the full Draught of settling our Peace with God , it must give the best Light and Direction for Peace in our Selves , which lyes in seeing that God is at peace with us . Tho' the business of these Papers is not to prove and argue , but briefly to Direct ; yet to the several Heads , which I have made the Articles of the Penitents Tryal , I have prefixed Texts of Scripture , to shew that God has made them the Terms of his Mercy . But 't is not unlikely , that some who will not be perswaded to be so good as they should , will think that I am stricter about this account than I need . And if they doe , I cannot help it , but they may . My Part is to deal faithfully , both by my Blessed Lord , and by them ; and to represent things to them , as he has left them , and as in the end they will find them . So that if my Discourse has more strictness , than they could wish to hear from it , it is because I look not how to suit their carnal wishes , but how to serve their Everlasting happiness . And because I would rather have them offended with me for telling them unpleasing Truths , whilst they may serve themselves by them ; than flatter them with pleasing Errors , till it is too late for them to rectifie the same , and prevent their own everlasting Ruine and Destruction thereby . In the Office for Persons troubled in Mind , I am careful to have them fully sensible of that Holy Obedience , which is needfull to keep them safe ; as well as to free them from those unnecessary mistrusts and Fears , which render them uneasie . I seek to give them a just sense of the Things which trouble them , and to keep them from over-valuing them . And to make them acquainted with the true allowances of Favour , which God is ready to make to their Infirmityes , and with the several Grounds which they have to hope and look for them ; and lead them on in their Devotions , both humbly to plead with God , and to comfort up their own Hearts with the same . To the Offices , I have prefixed Collections of Pertinent and proper Scriptures . And these will serve the devout Minds , to express their Devotion in , or to support their Spirits withall ; yea , and to guide and direct their Practice too . For they mark out their Duty upon the several Points which they refer to , and teach them , not only how they may address to God , but how they ought to imploy themselves , and what the Work and Business is , which Gods Favour and their own Eternal wellfare , or which his Peace and their own require at their Hands . AN OFFICE FOR THE PENITENT . SCRIPTURES . Psal. 32. Psal. 38. Ezek. 18. Psal. 51. Luk. 15. 1. For Godly Sorrow for Sins TO him will I look , that is poor , and of a cont●●te Spirit , and trembleth at my word . Isa. 66. 2. The Sacrifices of God , are a broken Spirit : a broken and a contrite Heart , O! God , thou wilt not dispise . Psal. 51. 17. Turn ye therefore to me , with all your Heart , and with fasting , and with weeping , and with Mourning . And rent your Hearts , and not your Garments , and turn unto the Lord your God. Joel , 2. 12 , 13. Remember your ways , and all your Doings , wherein ye have been defiled , and ye shall loath your selves in your own sight , for all your Evils that ye have committed . Ezek. 20. 43. Lord ! Mine Iniquities are gone over mine Head , as an heavy Burthen , they are too heavy for me . I am ready to halt , and my Sorrow is continually before me . I will declare mine Iniquity ; I will be sorry for my Sin. Psal. 38. 4 , 17 , 18. 2. For Penitential Confession of the same . IF our Heart condemn us , God is greater than our Heart , and knoweth all things , 1 Jo. 3. 20. Our Iniquities are all before him , yea , our secret Sins are set in the Light of his Countenance , Psa. 90. 8. And therefore , He that covereth his Sins , shall not prosper ; but whoso confesseth , and forsaketh them , shall have Mercy , Prov. 28. 13. If we confess our Sins , he is faithful and just to forgive us our Sins , and to cleanse us from all Unrighteousness , 1 Jo. 1. 19. I will arise therefore , and go to my Father , and will say unto him , Father I have sinned against Heaven , and before thee , and am no more worthy to be called thy Son , Luk. 15. 18 , 19. Behold ! I was shapen in Iniquity , and in Sin did my Mother conceive me , Psal. 51. 5. And since I was born , I have gone astray like a lost Sheep , Ps. 119. 176. Mine Iniquities are increased over my Head , and my Trespasses are grown unto the Heavens , Ezr. 9. 6. But , Lord , I acknowledge my Sins unto thee , and mine Iniquities have I not hid , Psal. 32. 5. I acknowledge my Transgressions , and my Sins are ever before me . Against thee have I sinned , and done these Evils in thy Sight ; that thou migbtest be Justified when thou speakest , and clear when thou judgest , Psal. 51. 3 , 4. God be merciful to me , a Sinner , Luk. 18. 3. To me , the chief among Sinners , 1 Tim. 1. 15. To me , that have been at agreement with Hell , and made a Covenant with Death , Isa. 28. 15. And whose Destruction is of my self , Hos. 13. 9. 3. For Resolution of Amendment . I. IF I regard Iniquity in my Heart , the Lord will not hear me , Psal. 66. 18. Goe therefore , and sin no more , Jo. 8. 11. Sin no more , lest a worse thing come unto thee , Jo. 5. 14. And Remember from whence thou art fallen , and repent , and do the first works , or else I will come unto thee quickly , Rev. 2. 5. Repent , and turn your selves from all your Transgressions , so Iniquity shall not be your Ruin. Cast away from you all your Transgressions , whereby ye have transgressed , and make you a new Heart , and a new Spirit ; for why will ye dye , O! House of Israel ? Ezek. 18. 30 31. Wash you , make you clean , put away the Evil of your Doings from before mine Eyes , cease to do Evil , learn to do well , seek Judgment , relieve the Oppressed , judge the Fatherless , and plead for the Widow . Come now , and let us reason together , saith the Lord ; tho' your Sins be as Scarlet , they shall be as white as Snow ; tho' they be red like Crimson , they shall be as Wool , Isa. 1. 15 , 16 , 17 , 18. II. CReate in me a new Heart , O! God , and renew a right Spirit within me , Psal. 51. 10. I thought on my ways , and turned my Feet unto thy Testimonies . I made haste , and delayed not to keep thy Commandments , Psal. 1 19. 59 , 60. Lord , Incline not my Heart to any evil thing , Psal. 141. 4. Turn away mine Eyes , from behold Vanity , Psal. 119. 37. I have made a Covenant with mine Eyes , Job 31. 1. Set a Watch before my Mouth , and keep the Door of my Lips , Psal. 141. 3. Remove my Foot from Evil , Prov. 4. 27. Hedge up my way with Thorns , and make a Wall , that I may not find my former Paths to Evil , Hos. 2. 6. Keep back thy Servant from Presumptuous Sins ; let them not have Dominion over me : then shall I be upright , and innocent from the great Transgression . Let the words of my Mouth , and the Meditation of my Heart , be acceptable in thy Sight , O! Lord , my Strength , and my Redeemer , Ps. 19. 13 , 14. 4. For Fruits worthy of Repentance BRing forth Fruits meet for Repentance , Mat. 3. 8. This self same thing , that ye sorrowed after a Godly sort : Behold ! what carefulness it wrought in you ; yea , what clearing of your selves ; yea , what Indignation ; yea , what Fear ; yea , what Vehement Desire ; yea , what Zeal ; yea , what Revenge , or punishing of your selves , 2 Cor. 7. 11 , If the Wicked restore the Pledge , give again that he hath Robbed , and walk in the Statutes of Life without Committing Iniquity ; none of his Sins shall be mentioned to him , he shall surely Live , he shall not Dye , Ezek. 33. 15 , 16. If thou bring thy Gift to the Altar , and there remembrest that thy Brother hath ought against thee . Leave there thy Gift before the Altar , and go thy way ; f● st be reconciled to thy Brother , and then come and offer thy Gift , Mat. 5. 23 , 24 : Forgive , and you shall be forgiven , Luk. 6. 37. If ye forgive Men their Trospasses your Heavenly Father will also forgive you . But if ye forgive not Men their Trespasses , neither will your Father forgive your Trespasses , Mat. 6. 14 , 15. Break off thy Sins by Righteousness , and thine Iniquities by shewing Mercy to the Poor , Dan. 4. 27. Thine Alms are come up , for a Memorial before God , Acts 10. 4. They lay up in Store for us a good Foundation against the time to come that we may lay hold on Eternal Life 1 Tim. 6. 18 , 19. Blessed are the Merciful , for they shal● obtain Mercy , Mat. 5. 7. He shall have Judgment without Mercy , who hath shewed no Mercy ; but Mercy rejoyceth against Judgment James 2. 13. 5. For Pardon of Sins , and Ground for the Hopes thereof . ENter not into Judgment with the Servant , for in thy sight shall n●● Man living be Justified , Psal. 143. ● If thou , Lord , shouldest mark Iniquities ; O! Lord , who shall stand ? But there is Forgiveness with thus that thou mayest be feared , With the Lord is Mercy , and plentious Redemption . Ps. 130. 3 , 4 , 7. He knoweth our frame , he remembreth that we are but Dust , and pitieth those that fear him , as a Father pitieth his own Children , Ps. 103. 13 , 14. Likewise , the Blood of Jesus Christ his Son , cleanseth us from all Sins , 1 John. 1. 7. The Chastisement of our Peace was upon him , and through his stripes we are healed , Isa. 5. 3 , 5. And if any Man sin , we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propitiation for our Sins , 1 John 2. 1 , 2. For him hath God exalted , to give Repentance , and forgiveness of Sins , Acts 5. 31. And that Repentance , and Remission of Sins , should be preached in his Name among all Nations , beginning at Jerusalem , Luke 24. 47. This is a faithful Saying , and worthy of all Acceptation , that Christ Jesus came into the World to save Sinners , 1 Tim. 1. 15. He came not to call the Righteous , but Si●ners to Repentance , Mat. 9. 13. And there is Joy in Heaven over one Sinner that repenteth , more than over Ninety and nine just Persons , which need no Repentance , Luke 15. 7. Create in me a clean Heart therefore , O! God , and renew a right Spirit with ●n me . And hide thy Face from my Sins , and blot out all mine Iniquities , Ps. 51. 9 , 10 6. For Comfort in the same . PUrge me with Hysop , and I shall be clean ; wash me , and I shall be whiter than Snow . Make me to hear of Joy and Gladness , that the Bones which thou has broken may rejoyce . Restore unto me the Joy of thy Salvation , and uphold me with thy fre● Spirit . Then will I teach Transgressors thy ways , and Sinners shall be converte● unto thee , Ps. 51. 7 , 8 , 12 , 13. Blessed are they that Mourn , for they shall be comforted , Mat. 5. 4. He will speak Peace to his People and to his Saints , but let them not turn again to folly , Ps. 85. 8. I said I will confess my Transgressions to the Lord , and thou forgavest the ●iquity of my Sin. For this shall every one that is Godly pray unto thee in a time when thou mayest be found , Ps. 32. 5 , 6. Depart from me all ye workers of I●quity , for the Lord hath heared the ●oice of my weeping . The Lord hath heard my Supplicati●n , the Lord will receive my Prayer . ●alm 6. 8 9. PRAYERS . 1. Prayers upon the Several Parts of Repentance , in particular and distinct Forms . 1. A Confession of Sins . I. O! Almighty and most Gracious Lord , look in Mercy upon me the meanest of thy Servants , Who am less than the least of all thy Mercys , and have deserved the heaviest of thy Judgments , and am not worthy to lift up mine Eyes to the place where thine Honour Dwelleth . I am a Sinner , O! Lord , yea a Sinner altogether , [ and one of the chief among Sinners . ] I was born in Sin and ever since have lead a Life suitable to that beginning . For to the shame of my Face , and to the praise of thy long Suffering , O! Almighty God , I do here with a truly humble and contrite Heart , confess to thee , that I have shamefully neglected and let alone those good things , which I ought to have done , and have done those Evil things , which I ought to have forborn . Of both these I am heinously guilty , both in Thought , Word and Deed. And have wickedly incurr'd the same , against the innumerable Endearments of thy Mercys , and Terrors of thy Judgments ; against all the good Motions of thy Grace , and against the many seasonable admonitions which I have had from Spiritual Advisers , and against the voice and struglings of my own Conscience . I have done these things , O! Lord , and have continued to do them , repeating the same many times , yea , alass ! too many of them in ordinary course ; yea , and that after my own manifold , and solemn Promises and Engagements , that I would offend therein no more . Lord be merciful to me , a miserable Sinner . II. ANd in all these Transgressions , O! Righteous Father , I have acted , as a most impudent Sinner , flying in the Face of an infinite Majesty ; and passing all these heinous Affronts , where I owe the utmost Love and Reverence . And as a most presumptuously venturous and daring Sinner , provoking that Power , which can Torment , and utterly destroy me at its Pleasure . Lord be merciful unto me , a bold and presumptuous Sinner . III. I Have therein dealt most disingenuously and ungratefully , O! Merciful Lord , rising up against thee the Author of all my Blessings : and flying in the face of that Mercy , which fosters and sustains me , even whilst I am thus basely aff●onting and despising it , and which is heaping new Obligations upon me every Moment . Under all these grievous Offences , I have first begged thy Patience , and then fallen to abuse it . I have first prayed to be spared , and then turned basely to provoke thee after thou hast spared me , and have abused all thy Mercys , to an opportunity of committing more Offences , and of rereturning hatred where I have received the greatest , and most endearing Love. Lord be merciful unto me , a base and ungrateful Sinner . IV. YEA , O! Holy Father , I have therein dealt falsly and deceitfully with thee , promising Obedience , whilst I am in need of thy Mercies , but practising none after once I have received them . In the midst of all my pretences , to Honour and Honesty , and regard to my word amongst Men : I have been wretchedly careless , of dealing Honourably or Justly with thy Divine Majesty , and of keeping my word with thee , tho' thou art always faithful , and canst not fail in the least tittle of thy word with me . Lord be merciful to me , a false and faithfless Sinner . V. ANd in all this , O! My Dear God , I have done most foolishly , all this while madly hindering and resisting my own everlasting Mercies , Peace , and Safety . And instead thereof , making a Covenant with Hell , and securing and hasting on mine own Eternal Misery , and heaping up sorrows , which never can be born , and which admit of no Remedy . Lord be merciful unto me , a blind and desperately foolish Sinner . VI. SO that in my self , O! Most Righteous Lord , I am nothing but Sin and Misery . My past Life , can shew nothing , for which thou shouldest accept me . Nor can I reasonably expect , that thou shouldest give heed to my word , or trust me when I promise to do better , having so frequently , and shamefully broke my word with thee already . But , O! Almighty and most Gracious Father , thou hast Mercy enough , to pardon all my Wickedness ; and Grace enough to establish all my Promises , and to keep me true to them : and to thee alone , do I fly for both . I do not justifie , nor excuse my Wickedness , but utterly condemn it , and condemn my Self for the same . 'T is Forgiveness , O! Father , that I seek , and 't is merely from thine abundant Mercys , and for my dear Saviour's infinite Merits , that I hope for it . Oh! Thou who forgivest Sinners , forgive me a great Sinner . [ The greatest of Sinners . ] Oh! thou great Physician of Souls , who curest Sinners , cure me who seek to thee alone for Remedy against all my Sins . Rescue me from the Power and Bondage of my own corrupt Lusts , by the greater power of thy Grace ; and deliver me , good Lord , from doing ill , and from all tormenting Fears of suffering thine Eternal Wrath and Vengeance for the same , through the Merits and Mediation of thine only Son , and my only Saviour and Redeemer , Jesus Christ. Amen . Other Forms of Confession , are added afterwards ; whereof the Penitent may serve himself , and wherewith he may suit his Spirit , as he sees Cause . 2. A Profession of Godly sorrow for Sins , and of Resolutions of new Obedience . I. I * call my ways to remembrance , O! Lord , wherein I have defiled my Self , and remember them with a troubled Heart . † My evil doings are daily before mine Eyes , and have made me vile , and loathsome in my own sight , as they have done in thine . They are a burthen upon my Spirit , a * sore burden , and too heavy for me to bear . But now , O! My God , with a penitent Heart I turn from them , and resolve by thy Grace to cast away all my Transgressions , which are are most highly displeasing , both to thee , and to my self . From this Day forward , I am fully purposed to forsake them . O! then † let them not be my ruine . God be merciful to me , a returning Sinner . II. ANd from them , O! Holy Father , which are the shame , and sorrow of my Life ; I turn to thee , who art the Glory and Comfort , and shalt ever be the Guide and Governour thereof . I turn to thee , with a * broken and contrite Heart ; O! Receive , and Comfort it , and despise it not . I return too thee , with my whole Heart , and make no reserves , nor will retain any allowance of any of my former Sins , no not of those , which seemed most delightful or serviceable unto me , and are hardest to part with . I † remember , O! Lord , from whence I am faln , and resolve by thy help , to do my vows . I will * make bast to do 〈◊〉 , and not delay to keep thy Com●●dments . I beg no greater Mercy , than to be fou●d stedfast in thy ways , nor shall account any things to be so great favours to me , as those which serve to keep me in the same . I will most heartily thank thee , O! Thou Faithful Guide and Keeper of returning Souls , if thou wilt be pleased to † hedge up my way with Thorns , or with any worldly Difficulties , that may keep me from finding my way to my former Vanities . For 't is the unfeigned Desire of my Heart , and shall be the great Endeavour of my Life , above all things to keep true to thee ; and my chiefest prayer to thee is , to keep me from falling any more from the way of thy Fear , or from forfeiting thy Mercy . God be merciful to me , a Returning Sinner . III. ANd having ●●w by thy Grace , these hol●●houghts and Purposes in my He●●● ; I earnestly beg of thee , O! Blessed Author and finisher of all Grace , that I may never loose them . I give my Heart to thee , and humbly pray , that it may always be in thy hands , since it is so unconstant in what is good , and prone to turn aside to what is evil , when it is in mine own keeping . O! Father , keep it stedfast , and unalterable in thy ways . * Let it not be inclined to any Evil thing , nor lean towards any of my former Vanitys . Keep mine Eyes , from beholding wickedness ; † and mine Ears from listning thereto . Let not * my Lips utter any thing that is Ill , nor my † feet move a step in any of the Paths of Death . But hold my whole Spirit , Soul , and Body , in ways of thy Fear ; and continue me under the Comfortable hopes of thy favour , through Jesus Christ my Blessed Lord and only Saviour , Amen . 3. A Profession of the Fruits of Repentance , and the Conditions of Forgiveness . I. I Have sinned grievously , O! Lord , but I am angry at my self for my Sins , and desire to prevent thy Justice , and to take Revenge upon my own Head for my Transgressions . And however disposed , and easie I was , to be drawn aside before ; yet now thou hast filled my Heart with such * a Godly Sorrow , and Compunction for my Sins , as begets in me a Vehement Desire , and Godly Care , to sin no more . By the help of thy Grace , O! Merciful God , I am ready now * to walk in those Statutes , which I have formerly transgressed ; and to give again , whatsoever I have at any time unjustly taken away ; and to make full amends to the uttermost of my Power , for all the Wrong and Damage which I have ever done to any . * And where , either by my Example , or by my Counsel and Perswasion ; or by my Importunities , I have tempted others , and drawn them into Sin ; It shall be the Study and Care of my Life , to make them sensible of the Heinousness , and extream Danger thereof , as , thro' the Blessing of thy Grace I am , to recover them out of the same . * God be merciful to me a Returning Sinner . II. I Am contented , O! Holy Father , to submit my self to those , who have just cause to be offended with me , and to use all fair ways of Reconciling my self to them ; before I hope for Reconciliation and Peace with thee . † I freely forgive all those , that have Trespassed against me , and with good Will offer them my Pardon , as I most heartily desire thine . * And my Hearty Desire and Purpose is , to study doing Good to my Brethren in their Needs , that I may not be held unworthy to receive it from thee in mine own ; and to shew Mercy unto others that I may not be ashamed to ask it for my self , and that the Rigorousness and Unrelenting hardness of my own Dealings towards them , may not deprive me of the favourable Indulgence , and Mercifulness of thy Dealings towards me . God be merciful to me , and forgive me , a Merciful and Forgiving Sinner . III. I Have no Hope in my self , O! Gracious Lord , but only in thy Mercy . Nor any expectation of the same , thro' my Deservings , but meerly thro` thy Blessed Son's Infinite Merits . Nor rest my Soul upon * any other Name given among Men , whereby thy Justice may be satisfied , and my Sins expiated , but on his alone . God be merciful to me a Great , but an Humble and Believing Sinner . IV. I Am heartily sorry for all the Sins which I can call to Mind , and do yet know my self to have been guilty of , and am fully purposed by thy Grace , as far as I can , to amend them . And I am truly desirous to discover all the rest , which are yet hid from me , that I may be as particularly sorry for the same , and amend them too . And I humbly and earnestly pray thee , O! Father of Mercies , that for Jesus Christ's sake , thou would'st be pleased to accept this my Repentance . Receive it , O! Lord , according to the Riches of thy Mercies , and supply whatsoever is wanting therein by the Power of thy Grace . And place me among the number of those , who are truly contrite for all their evil ways , and whose Repentance has prepared them for the free and full Remission of all their Offences , through the Merits and Mediation of Jesus Christ our Lord , Amen . 4. A Prayer for Pardon of Sins . O! Holy and most merciful Father , spare me thy poor Sinful , but Repenting Creature . Spare me , good Lord , spare me , and let me not perish in my Sins , now I am heartily troubled and sorry for them , but thro' thine infinite Mercies , find pardon of the same . I am a Sinful Person , O! Lord But thou , Blessed Jesus , art * the Saviour of Sinners . And thy coming into the World , was † to call Sinners to Repentance . Lord , I come , and Repent at thy Call ; cast not me and my Repentance away from thy Presence . I have gone astray , and am very defective in my return home , thro' the frailty of my Flesh. But thou , Gracious Lord , considerest our frailties . Thou * knowest our frame , and considerest whereof we are made . Oh! be not † extream to mark mine Offences , nor to exact Rigors in my Repentance of the same ; but for Christ's sake , make me all needful , and favourable Allowances . Now I have found the way to thy Fear , let me find the Comforts of thy Mercy . I have a truly * Contrite Heart , O! Lord , despise it not . My Spirit † is broken , and trembleth at thy word ; O! Lord , revive it . It is * heavy laden , and wearied with my Sins ; O! my God , give it ease from the same . † Pity me , O! Father , as a Father pitieth his own Children . Receive me , as the offended Father * did the returning Prodigal . Tho' I † was lost , yet now , by the Blessing of thy Grace , I am found again . Oh! welcome thy lost † Sheep when it returns home ; and let * there he joy in Heaven on the Repentance of me a lost Sinner . Oh! † let the Blood of Jesus cleanse me from all my Sins . Let his Intercession for me in thy Presence , make my Peace , and appease thy Wrath. Shut not thine Ears , against the Voice of his Blood , nor be deaf to his Meditation , but hear him my Advocate for my Pardon . And let me find the Forgiveness of all my Sins , that thy troubled and trembling Servant may have Peace , and that thou may'st be sought unto , and feared and served by Sinners , who will return unto thee in hopes of thy Grace and pardoning Mercy , thro' Jesus Christ our Lord , and only Saviour , Amen . Two Collects in the Office of Commination . I. O! Lord , we beseech thee , mercifully hear our Prayers , and spare all those who confess their Sins unto thee that they whose Consciences by Sin an accused , by thy merciful Pardon , may be absolv'd , thro' Christ our Lord , Amen II. O! Most mighty God , and Merciful Father , who hast Compassion upon all Men , and hatest nothing that thou hast made , who wouldest not the Death of a Sinner , but that he should rather turn from his Sin , and be saved ; mercifully forgive me my Trespasses ; receive and comfort me , who am grieved and wearied , with the Burthen of my Sins . Thy property is always to have Mercy ; to thee only it appertaineth to forgive Sins . Spare me therefore , good Lord , spare me whom thou hast redeemed ; enter not into Jugdment with thy Servant , who am vile Earth , and a miserable Sinner ; but so turn thine Anger from me , who meekly acknowledge my Vileness , and truly repent me of my faults , and so make haste to help me in this World , that I may ever live with thee in the World to come , thro' Jesus Christ my Lord , Amen . 5. A Prayer for Peace of Mind , and Comfort upon the same . LET me have thy Peace , O! Gracious Father , and comfort my trembling and broken Heart with the Hopes thereof . Cause me * to hear the Voice of Joy and Gladness , and revive me with the Assurance of thy Love. O! that I may be able from my own Experience , to speak great things of thy readiness , to receive and comfort returning Sinners ; and thereby draw back others to thy Service , who are still running astray from the same . O! that by seeing thy Goodness upon me , † every one that is Godly may seek to thee in their Distress , and find Mercy , as I have done . But Lord , having found thy Mercy to poor Sinners , let me not abuse it , or presume upon it . Let me not take Heart to repeat my Sins , because thou art ready and glad to grant Forgiveness . When thou hast spoke comfortably to me make me carefull * to sin no more lest a worse thing come upon me ; but to keep on in all holy and thankful Obedience unto thee , and never † more to return to folly . Let the Sence of thy Mercies , O! My God , serve no other use in me , but to encourage my Repentance , and to support me in thy Fear , till I come at length to enjoy thy Eternal Favour , through Jesus Christ my Lord , Amen . For Peace of Mind , and favourable Allowances , and hopes of Mercy , the Penitent may have more particular Provisions , if he is desirous thereof , in the Office for one troubled in Mind . 2. Prayers for Confession Sin , and Repentance of the same , in one continued Form. 1. A Form and Confession of Sins , and of Repentance for the same . I. O! Almighty , and most Righteous Lord , I do here with grief of Heart , and with shame and deep Humility confess unto thy dreadful Majesty , that my Sins are exceeding many and great , and have been frequently Repeated . I have oft-times transgressed out of Ignorance : O! that I could not say careless Ignorance , under Opportunities of Knowledge ; yea , or affected Ignorance , espoused for Earthly ends against Light and clear Evidence , which was enough to shame and silence me , tho' not to gain and convince me . But I have transgressed oftner out of Negligence . Worldly Fear , or Desire ; yea , alass ! too oft , out of presumptuous Wilfulness , condemning the Evil , while I was a doing it , and offending wi●tingly , and with Checks and Convictions to the contrary * . And these Sins I have been draw to , against all the Endearments of th● Mercies , and all the Alarms and louder Warnings of thy Punishments against all the Rebukes and Strivings of thy Grace , and of my own Conscience , and of other faithful and seasonable Admonishers . And against all mine own Purposes and Engagements , Deliberately made and solemnly profess'd , and frequently Repeated , that I would offend therein no more . Lord be merciful to me , a Great and Wretched Sinner . II. BUT thou , O! Blessed Jesus , by making thy self a Sin-Offering for us , art come to take away the Sins of all , who truly Repent thereof . And , O! merciful Lord , tho● my Sins are many and grievous , yet 〈…〉 desire to overlook them , but would gladly see and discover them ●l , that I may penitently bewail and forsake them . And Oh! That so corrupt Passions , nor love of Worldly or Carnal Interests , may ●ver byass me , or blind my Eyes ●rom seeing of the same , whilst ●here is space left me to repent of them . And as for those Sins , which do know my self to be guilty of , I do not cover , but with shame coness them . I do not justifie nor excuse , but condemn my self for the same . I stand thereby Guilty , O! Lord , of highest Disobedience , against the strictest Obligations ; of wretched Disingenuity and unthankfulness , against the most endearing Mercys ; and of most stupid Folly , against my own clearest , highest , and most lasting Interests , throwing away thy favour and future Joys , for empty shows and shadows , and a blessed Eternity for moments of Vanity . I reflect on all this , O! Merciful God , with bitterness , and with a Spirit wearied with mine own ways . I see and lament my o●folly , and abhor mine own vilent on account thereof . I wish wi●● all my Soul , that those Sins had n●ver been done , and would take an● way to undoe them , and most ea●nestly desire , and fully propose b● thy Grace , that I may doe so n● more . God be merciful to me , a self condemning and repenting Sinner . III. LOrd , I am burden'd and heavy laden with my Sins , Oh! D● thou , who * callest out to the heavy laden , to seek refeshment at thin● Hands , give me ease . I confess them , and desire above all things else , that I may utterly forsake them Let me according to my Promise † find Mercy . From mine Heart ● forgive all Persons who have offended me , even my bitterest Enemies , and most earnestly entreat thee that thou would 't forgive them : Oh! Do thou , who * offerest forgiveness to those who are ready to grant it , for Jesus Christ's sake forgive me . I repent unfeignedly of all my Sins , and am ready to make all just amends , at least as far as I am able , to any whom I have ever ●njured , whether they be of low or ●f high Degree , or even the highest of all . O! God of all Grace , perfect my Repentance and accept it , and blot out all my misdeeds , as thou † engagest to do unto all those , who sincerely repent of the same . I know , O! Blessed Jesus , that * there is no name but thine , whereby I can obtain Pardon . And I trust only to the fulness of thy Merits , and to the faithfulness of thy gracious Promises , and to the abundance of my Heavenly Fathers Mercy and loving Kindness , to me a great and miserable , but an Humble , Contrite , Penitent Sinner . Forgive them all , O! Blessed Father , Remembring not my Deservings , but the pytyableness of my Weakness , and thy Dear Sons infinite Merits , and thine own boundless Mercyes and most precious Promises . Let me here have thy Peace , and be admitted hereafter to stand for ever in thy Presence , for our Lord Jesus Christ Sake , Amen . 2. A shorter form of Confession , and Repentance of the same . O! Almighty and ever living God , I thy sinful wretched Creature , do here with shame and grief of Heart , bewail and confess my manifold Sins , which either this day , or at any times heretofore , I have been guilty of against thy Divine Majesty , either in Thought , Word , or Deed ; by omitting what I ought to have done , or by committing what I ought not to have done ; against thee , my Neighbour , or my Self . Sinning in all these kinds , against thy Mercies , and thy Judgments ; thy Spirit , and thy awakening Providences ; against my own Vows and Resolutions , yea , and oft times against the checks and calls of my own Conscience ; oft times without any pretence to palliate them to my self , and always without any to excuse and justifie me at thy righteous Bar. And by these ways , O! Great and Dreadful God , am I , who at best am nothing , become far worse than nothing , an object of thy most deserved Wrath , and Eternal Damnation . But thou , O! Merciful Father , hast sent thine'own only Son into the World , * to seek and save that which was lost , and when once he returns back , thou art ready , not only to receive the Prodigal Son , but to † run out and meet him , and Rejoyce over him . Lord , I repent of all my Sins from my very Heart , and am ashamed of my self , and grieved that ever I committed them . I earnestly desire to do better for the time to come , and firmly purpose by thy help to labour in the same . And I most humbly and heartily implore thy Grace , to keep me always in this Mind , and never to suffer me wilfully to relapse into the ways of wickedness again . I am heartily offended with my Self , be thou no longer offended with me . Cleanse away the Guilt of all my Sins , O! Gracious God , by thy dear Son's most precious Blood , and slay the power and Dominion of them by his Spirit , that † being made whole I may sin no more , nor return after I am washed , as * the Dog to his Vomit , or the Sow to her wallowing in the Mire . Grant this , O! Merciful Father , for thy dear Son , and my only Saviour , Jesus Christ's sake . Amen . 3. A particular Enumeration of Sins in a large Form of Confession and Repentance of the same . I. O Lord ! Most Holy and Terrible , who art most pure in all thy ways , and a consuming fire ●o all unrelenting Sinners , my manifold and great Transgressions , make me both ashamed , and afraid to appear before so holy and just a Majesty . Lord ! How unlike am I to that Image of thine , wherein at first thou madest Man , and how far have all the powers of my Soul faln from what they should be ? My Mind is overspread with Blindness and Ignorance , Folly and false Reasonings , and spends it self upon vanity and unprofitable Thoughts . It is loath to fix upon good things , and very apt to forget them , and to loose that tenderness and quick sense of Duty , which should make thy Laws to reign in me . My Heart is so averse to what is good , and so stubborn and refractory ; that it is hardly brought to resolve upon those ways , which my Conscience tells me are my Duty : and so wavering and inconstant withall , that when it doth resolve well , it doth not stick to it with any certainty . My Affections are forward , and violent in pursuit of earthly things ; but very slow to be engaged in thy Service , and when once ingaged therein , soon weary of the same . Lord be mercyful to me , a miserably corrupt , and depraved Creature . II. AND besides this proneness of my Nature , O! Righteous God , to what is bad ; to make me still more lowly in my own Sight , I have little Strength of Holy Inclination , or obedient Dispositions , which should restrain me from following , and giving way to the same . Oh! how little is there in my Heart , of that Holy Fear , which should withhold me from giving thee any offence ; of that Love , which should make me imitate thy Glorious Excellencies ; of that Thankfulness , which should make me return answerably for all thy Mercies ; or of that Joy in God , which should turn Religion into a Delight , and make me take all Opportunities of conversing in that place whilst I live , where I desire to be when I come to die : I am not duly provident to prevent Temptations ; nay , alass ! I am too oft delighted in them , and pleased to dwell with them , and love the near approaches of Sin , and to be put into Opportunities , yea , and sometimes almost the necessity of evil doing . And when at any time thou hast thought fi● to cast me upon Tryals , I have not been sufficiently watchful , active , and unwearied , in withstanding them . I am easier , O! most Righteous Lord , in hearkning to my own wicked Lusts , than to the good motions of thy holy Spirit , and to the Dictates of a pious Conscience ; and hereby have omitted many Duties , and have been led into many sinful Thoughts , and evil or indecent Speeches , and unrighteous Actions , which now I do with grief lament , and am utterly ashamed of . Lord be merciful to me , a frail , naked , sinful Creature . III. HOW seldom have I been , O! Holy Father , in devout Reflections ? How Irreverent , Insincere , and liveless in my Prayers ? How careless in observing thy manifold , and great Mercies ? How hard sometimes to be reconciled to thy Will , and to own the Wisdom and Goodness of thy Orderings ? How faint and languid , in believing , and relying on thy Promises , when I have stood most in need thereof , and Danger has threatned any Duties ? How fearfull to exposemy self , in owning of thy Injured Name or cause , and in shewing a concern and Zeal for thy Service ? Nay , how faithless to my own Vows , when I have promised to make up defects , and to shew greater care and watchfulness , in amending these , or any other Offences . Lord be merciful unto me , an unbelieving , indevout , and ungodly Creature . IV. AND besides all these Offences against thee , my God , how many ways have I trespassed against my Brethren also ? In bargaining and Acts of Justice , how apt am I to lean to my own profit , and to press upon my Neighbours ? In opportunities of Charity and good Offices , how is my affection in doing good streightned , by too quick an Eye to mine own ease and interest ? In Conversation , how prone am I to take opportunities of instilling my own Praise , and of detracting from the praise of others ? How liable is my Heart , to give way to Discontents . To harbour uncharitable surmises , yea , sometimes of those who are the proper Objects of Charity , and stand in need of my Relief or Assistance . To grow impatient , and angry upon any ●●ovocation , and in such Anger , to ut●●● some indecent , bitter , or reproach●●● words , especially to my inferiours , and to retain such resentment of their Offences , as renders me , either prone ●o return ill Offices , or at least backward to shew kindness to them , on any fit occasion afterwards . I am still offending , O! Almighty Lord , either by uncharitable Provocations , or sinful Complyances , or by Negligence and Remissness , in governing my Self , or my Dependants , or by Irreverence , and undutifulness to my Superiours , or by want of Affection , Fidelity , or due regard to my Relations ; or by proud Thoughts , or vain glorious Speeches , or harsh Censures ; or by Lust , Anger , Envy , Peevishness , sinful Fear , mistrustful Care , covetous Desire , or some other inordinate or unlawful Passions ; or by being guilty of some Thoughts , Words , or Actions , which are contrary to thy Laws , and to that excellent pattern of all Virtue , which my dearest Lord has set me to walk by . Lord be merciful to me , an unrighteous Selfish , proud , and impatient Creature . V. THese , O! Most great and jus● God , and many others , which I am not able to recount , are mine Offences . Which I have committed , several of them ordinarily , others frequently , and all of them , even those which most seldom , yet alass , too often ; either by the frailty and violence of my Passions , or by my Ignorance , Negligence , or Wilfulness ; against all the endearments of thy Mercys , and the Terror of thy Judgments , and all the warnings of thy Providence , and the Suggestions of thy Spirit , and the Bonds of my own most solemn Vows and Promises ; and against all other Methods , of thy preventing , assisting , and recovering Grace , which should have kept me from them . All these my Transgressions testifie against me , and my own Conscience accuseth me , and thou , Holy Lord , art an upright judge , who wilt doe Justice , and not justifie a Sinner in any Wickedness ; and whither then shall my guilty and fearful Soul flye ? But thine own Dearly Beloved on ! O Gracious God , hath paid his Life a Ransome for my Sins , and through the Merits of his Blood , thou art most ready to embrace a Returning Penitent , and to make thy Mercy glory over Judgment . O! Lord , I repent of all these my Sins , from my very Heart , and freely forgive all who have trespassed against me , as I now desire that thou wouldest freely forgive me . O! suffer me not to be swallowed up , either in Death or Despair ; but in the multitude of thy Mercys do away all mine Offences , and give me comfort and peace of Conscience , that being cleansed from all my Sins , I may serve thee with a quiet mind . Consider my Weakness , O! Father of Mercies , and how frail my Nature is . And that frail and sinful as I am , I am still the work of thine own Hands , and am called upon by thy Name . And how I am heartily ashamed , and sorry for what I have done , and for Jesus Christ's sake , the Son of thy Love , do earnestly Implore thy Pardon . And how the Saviour of the World dyed to save Sinners , and how thou an● my Father , and I thy Son , in Christ Jesus . Accept me therefore , good Lord , in thy beloved . Forgive mè freely all that is past , and keep up in me by thySpirit , such vigour of holy Resolution , and such watchfulness and circumspection for the time to come , that I may never return to them again . I know ! O Gracious Father , the falseness of my own Heart , and the instability of my Spirit . But it is not in my self , but in thee , that I trust . My Faith is in thine Almighty Aid , which thou hast bountifully promised , and which thy Son has dearly purchased for us with his most precious Blood. Oh! Let that always be my Guard , and then my Sins shall no more prevail over me , but I shall finish my days in thy Righteousness , and rest at last in thine Everlasting Peace , through Jesus Christ my only Saviour and Redeemer . Amen . 4. Another particular Enumeration of Sins , and Repentance of the same , in a short Form. I. O! Almighty Lord , I thy poor Creature , who am a vile and miserable Sinner , do here in great Humility lament before thee , and am most heartily ashamed and troubled , for my having lived so long in the World , as through thy Mercy I have done , and yet having done so little good in it , and being still so unfit to leave it , and so little qualified for a better . I am grieved , O! Blessed God , for having lived so long a stranger to thee , and for my loving and obeying thee no better , and having no greater Zeal for thee , since by thy Grace , I have been brought to know and fear thee . For all my neglects of thy Service , and for my insincerity , and unaffectedness in performing it . For all the Lightness and evil wandrings of my Thoughts in my Prayers , and my great and daily unthankfulness forthy great and innumerable Mercys , for my solicitude about wordly things , and mydistrust of thy Paternal Care and sure Promises . For all my negligence , yea , and averseness in studying and learning thy Holy Will , and all my remissness and forgetfulness in doing it , and for all the defects and difficulties which I have ever found in suffering and submitting to the same . For all my corrupt averesness [ and shameful refusal ] to take up thy Cross , and preferring World Ease and Interest before a good Conscience , and for having chosen at any time , rather to part with the way of thy Truth and Righteousness , than to follow thee , O! Holy Jesu , in patient and faithful Suffering for the same . For all my prophanations of thy Sacred Name , by irreverent use thereof ; * ( especially by careless and common swearing ; but most of all by the horrible wickedness , of false or faithless Oaths . ) For all which , and all other my offences of this kind , which either I can remember , or have forgotten , Lord be merciful to me a contrite Sinner . II. I Am troubled , O! Lord , for all the discontentedness , which I have ever shewn with my own Condition ; and for all the Envy and Evil Eye , which I have cast upon the happier Lot of other Men. For all the pride of my Heart , and all the sinful lightness of my Spirit , and for all my immoderate Love of this World. For all my unclean Thoughts and unchaste Carriage , and for all the Unthankfulness , or Uncharitableness , or Intemperance , which I have ever shewn in my use of outward enjoyments . For all which , and all my other like offences , which either I can remember , or have forgotten , Lord be merciful to me a Contrite Sinner . III. I Am heartily sorry , O! Holy Father , for all my deceitful and insincere Expressions , and feigned or faithless promises ; for my having at any time divulged secrets which I ought to have concealed , or dissembled things which I ought openly to have professed ; for all my unjust and hard censures , and for all my detracting Speeches against any of my Brethren . For all the Advantage , which I have ever taken of the Ignorance ; and and for all the sport and pastime , which I have ever made with the folly and weakness of my Neighbours . For all my covetous desires , and all my wrongful Gripings , or hard dealings towards any , whom I have at any time been concerned withall . For all the over reaching which I may have been guilty of [ in gaming or other ways ] and for all the excesses and offences of my Recreations . I lament , O! Lord , for all the countenance which I have given to other Mens Sins , or complyance with them , or neglect to reprove the same , when I had an obliging call so to do . For all the Provocation which I have ever given others ; and for all the sinful Passion which I have ever shewn , and opprobrious Speeches which I have ever used , and ill will which I have ever retained towards them , when at any time they have provoked me . For all the ungrounded Jealousies , and evil and uncandid surmises , and for all the Back-bitings and Evil-speakings , which I stand guilty of towards any . For all my Deafness to the cries , or narrowness of Heart in Relieving the wants , of the poor and needy . For all which , and all my other offences of the like sort , which either I can remember , or have forgotten , Lord ! be merciful to me a contrite Sinner . IV. I Humble my Self before thee , O! Almighty God , for all my irreverence , Disloyalty , or Breach of Faith and due Obedience , whereby I have trespassed against those , who have had the Right to reign over me . For having ever offered a deaf or disobedient Ear , to my Ghostly Rulers ; for all my undutyfulness to my Parents , or unkindness to my Wife , [ or Husband , ] or remissness in governing my Dependants , and training up all that serve , or are any way subject unto me , to fear and serve thee . For all the Evil thoughts of my Heart , and sinful words of my Mouth , and unrighteous Actions of my Life , wherein I have grievously offended thee either this Day , or at any other times . For all these , and all other Sins , O! Almighty and most Righteous Lord , which either mine own Heart , or thou , who knowest better than my Heart , seest me to be guilty of , I am sorry at my very Soul , and here humbly confess them before thee with shame and a broken Spirit , and with stedfast Resolution by thy Grace , to watch and strive against them for the time to come . Where I have wickedly broken thy Statutes , my Study shall be religiously to keep them . And where I have done wrong to any Person , I am ready and willing , according to the utmost of my Power , to repair the same . Lord ! I Repent , encrease my Repentance . And for Jesus Christ's Sake , pardon me a poor repenting Sinner . Oh! Let his Blood wash me from all my Sins , and let his peace rid me of all my Fears , and let his Spirit preserve me from all Relapses . Oh! That having utterly abandoned all my former evil ways , I may eve●hence forward be fixt in thy Fear , and be duly disposed for thine Eternal Mercy and favour , though the Merits of my only Saviour and Redeemer , Jesus Christ. Amen . Short Prapers and Ejaculations for the Penitent , to use at any time as he sees cause . EJACULATIONS . I Am a Sinful Man , O! Lord , Luke 5. 8. And mine Iniquities are gone over my Head , as an heavy Burden , they are too heavy for me . Psal. 38. 4. Lord , carest thou not that I perish ? Mar. 4. 38. Jesus Master , have Mercy upon me . Luke 17. 13. Thou that camest into the World to save Sinners . 1 Tim. 1. 15. Be merciful to me a Sinner . Luke 18. 13. Thou that takest away the Sins of the World. Jo. 1. 29. And hast abolished and overcome Death . 2 Tim. 1. 10. 1 Cor. 15. 54 , 57. And destroyed him that had the Power of it . Heb. 2. 14. Deliver me from the Body of Sin and Death . Ro. 7. 24. Short Prayers . I. LOrd , I am not worthy to lift up my polluted Eyes unto thee . But whither should a Wretch Guilt and Misery look , but unto the Fountain of Mercy ? Whither , ●● to a God , whose Mercy is greater than our Wickedness ? To a God whose property it is , to be kind ●● his Enemies ; and whose patience ●● bear our Sins , is as great as his power to punish them ; and who has much rather be reconciled to us than take Vengeance on us . Whither , indeed , but to thee , O! God of all Grace and Comfort , who shewest mercy on the unworthy and who art most Graciously pleas'd to fit and qualifie them for thy Mercy , that so thou mayest bountifully confer it on them , for our Lord Jesus Christ's sake . Amen . II. LOrd , under my heavy load o● Guilt and Misery , I address my Self unto thee . But I make no Plea , but for thy Mercy . Nor have any pretence to claim it , O! Father of Mercies , but only because I infinitely need it , and because thou lovest to shew it , and art more ready to look at our needs which move thy Pity and Tenderness , than at our Deserts which cry aloud to thee for Wrath and Vengeance upon our Heads . And because unworthy , as I am , yet , through thine inexpressible Love and his , I have a most mercyful Saviour , who has born all the punishment of my Sins , to purchase Mercy for me a Sinner , and who now powerfully intercedes with thee for Mercy for me , if , being weary of my Sins , I turn to seek and serve thee , through Jesus Christ my Lord. Amen . III. AND my Soul , O! Gracious God , is wearied out , and filed with the bitterness of mine own ways . I accuse my Self , and need ●o Witnesses . I condemn my Self , and need no other Judge to pro●ounce me Guilty . I punish and af●ict my Self for all my Sins , that I ●ay prevent thy Justice for the same . And by thy Grace I am resolved to ●rn from them all , that they may ●o longer provoke thee : and , as far as I am able , to repair the harm which my Brethren have sustained thereby , that they may no longer damnifie , or disturb them . Father , forgive me , for I am heartily sorry for all the Evils which I have done . Forgive all my Sins , for I am fully resolved by thy Grace , to forsake them . Forgive me , O! Dear God , for I forgive others , yea , I forgive all . Do not go to exact punishment of me for my Sins ; but extend thy Mercy and Pardon to my true Repentance , for my dearest Lord and only Saviour Jesus Christ's sake . Amen . IV. AND having thus utterly renounced my Sins , O! Holy Father , I desire above all things to partake of thy Righteousness . Having utterly defaced and corrupted my self , I would gladly be new made by thee . Having hitherto miscarryed , whilst I would be in mine own Hands , I desire now to be altogether in thine . I loath my self , O! My dear God , whilst I am without thee : and whatever else I loose , my earnest Prayer is , that I may recover thy likeness , through Jesus Christ my Lord. Amen . V. I Know , O! Gracious Lord , that I cannot receive this , but from thy Self . Oh! therefore be thou both the Blessed giver , and the Gift . I know also , alass ! that I am utterly unworthy , to have thy Divine Image stamped upon my Soul. But I extreamly need it , and I extreamly value it ; and such thou art pleased to account worthy of it . And I dearly love thee , O! God , or else I should not be thus desirous to be like thee . And thou lovest to communicate thy Goodness ; and whom shouldst thou imprint and display it upon , but on those who love thee , and are earnestly desirous of the same ? Hear me therefore , O! My God , and breath i●to mine Heart that Spirit , which * renews us after thine own Image , in Righteousness and true Holiness . Oh! thou who seekest out Sinners to make them Good , do not reject me now when I seek thee out to make me better . I am poor and naked ; Oh! fill me with thy Righteousness . My Good Thoughts are unconstant and Changeable ; O! fix them by thy Grace . Set up thy Kingdom , O! Jesu , in my Heart , for to become thy Faithful Servant , is more to me , then to have the Empire of this World. Keep me stedfast , O! Lord , in serving thee , till thou takest me finally to enjoy thee , through Jesus Christ my Blessed Saviour and Redeemer . Amen . VI. LOrd , grant that at all times , I may account my Sins , yea all my Sins , to be my shame ; and make thy Laws , yea all thy Laws , to be my Rule ; and thy Blessed Will , to be in every thing , my choice and satisfaction . And let ●● Promises be my Hope , thy Providence my Guard , thy Grace my Strength , and thy blessed Self my Portion , both now and in the end , through Jesus Christ my Saviour and Redeemer . Amen . THE TRYAL AND JUDGMENT OF THE SOUL . OR , Certain Questions or Articles of Examination , whereby the Penitent himself may try and discover the Safety of his own Spiritual State. On which the Guide of Souls may make Use of , as he sees cause , in visiting the Sick , and in giving Absolution to them . WHEN the Person whose Spiritual Estate is to be enquir'd into , is sick , some Questions may be premised , touching his due Reception of his Sickness . And these the Minister ( when he is the Examiner ) may begin after the Exhortation to the Sick , in the Office of Visitation . Questions touching the Sick Persons due Reception of their Sickness . 1. Are you perswaded , that your present * Sickness is sent unto you by Almighty God ? 2. Do you believe and acknowledge , not only his Justice , but also his Kindness therein , as in a Father's Visitation ? And that all which you now suffer , is far less than you have deserved to suffer ? And that it is all sent for your Good ? 3. Do you therefore submit to it quietly , and without murmuring , because he sent it ? 4. And do you look up to him for Assistance and Deliverance , and depend upon him to take it off again ? 5. And are you willing that he should do this when he pleases , and contented to wait his time for it ? 6. And do you freely resign your self up to his disposal , either to continue under your illness , or to recover out of the same , to live or die as he sees fittest for you ? 7. Do you study to be as easie as you can , to those who attend or minister about you ; and to receive their well-meant Care and Services , kindly , and thankfully ? 8. Do you now plainly see the Vanity of this World , and of all the Possessions , Pleasures , Pomp , and Splendor thereof , which seemed the most tempting and desirable to you , in the time of your Health ? And are you fully sensible and convinced now , how little there is in them , and how soon you may be , or are like to be taken from them ? 9. Do you desire therefore , to keep your Heart loose and taken off from the same ? And to fix your Hopes and Desires upon God and Heavenly things , which you will always find an Help at hand , and a solid comfort in your Need ? 10. Will you endeavour by God's Grace , to hold on in this Mind , and still to shew forth the same ; if , having by God's Blessing recovered your former Health , you should come to converse again among these worldly Satisfactions , and be enabled to relish and enjoy them ? If that is not done already , I must remind you , as your case requires I should , and as I am directed and ordered to do by the * Church , to set your Worldly Affairs in order , and to take care of a just Payment of all you owe , and declare what is owing unto you , and to make such clear Disposal of the Worldly Goods you have to leave , as may both discharge your own Conscience , and prevent Disputes , and preserve Peace among your Friends , who shall survive you . I must also remind you , according to your Ability ; to be liberal to the Poor , remembring , that what is disposed of this way , is laid out upon your own Soul ; and that this giving to them , is laying up Treasures for your self in Heaven . And after these , the Guide of Souls ( or the Penitent himself if the Sick Man is his own Examiner ) may proceed to other Questions for the Trya● of his Estate , in manner following . Questions for the Penitent , whereby to try and discover the Safety of their Spiritual State. When you are passed from Death unto Judgment , and stand at the great Day , to be tried before the dreadful Tribunal of Jesus Christ , you will be called to answer to the Searcher of Hearts , and to give an Account of such Points as these . I. 1. OF your Faith , whether you have the Belief or Faith of a Christian. Whosoever believeth on him , shall not perish , but have Everlasting Life . He that believeth on him , is not condemned : but he that Believeth not , is condemned already , John 3. 15 , 18. The Articles or Points of this Belief , or Christian Faith , are these : I Believe in God the Father Almighty , Maker of Heaven and Earth . And in Jesus Christ his only Son our Lord , who was conceived by the Holy Ghost , Born of the Virgin Mary ; suffered under Pontius Pilate , was Crucified , Dead , and Buried , he Descended into Hell ; the third Day he rose again from the Dead , he Ascended into Heaven ; and sitteth on the Right Hand of God , the Father Almighty , from thence he shall come to judge the Quick and the Dead . I Believe in the Holy Ghost ; the Holy Catholick Church , the Communion of Saints ; the Forgiveness of Sins ; the Resurrection of the Body , and the Life Everlasting , Amen . Questions about the Belief of them . 1. DO you unfeignedly , and from your Heart , believe the Truth of those things , which are p●ofessed in this Creed ? 2. Have you any Scruples about any Points thereof , or about any other great Matters of Religion , wherein you are desi●ous to have Satisfaction ? 3. Do you thank God from your very Soul , that you were born , and bred up in this Belief , and do you desire to die in it ? 4. Has it been your Sincere Case and Study in the Course of your Life , to order your Actions so , and to be so affected with things , as might shew you were real in this Belief , and were Ruled and Acted by a firm perswasion of the aforesaid Points ? II. 2. Of your Holy Obedience , whether you have led the Life , or paid the Duty and new Obedience of a Christian. If thou wilt enter into Life , keep the Commandements . Math. 19. 17. To them who by patient continuance in well doing , seek for Glory , Eternal Life . But to them who obey not the Truth , but obey unrighteousness , indignation and wrath , upon every Soul that doeth Evil. Rom. 2. 7 , 8 , 9. A Brief Recital of the Holy Laws and Duties , which we are to obey . 1. Duties toward God. THis holy Obedience you are to pay , in a due and devout Attendance , on Prayers , ( both Publick and Private ) and on Sacraments . In thankfully owning Gods free Bounty , and praising his Goodness for all the good things , which you receive by any ways . In submitting patiently to his Holy Will under any Afflictions , and not grudging at them . Non growing impatient for ease before his Time , because they are of his ordering . In trusting to him and to his Providence , for supplying you in all your Wants . And for preserving you from any Dangers , or for delivering you ou● of them . And so trusting to him for them , as never to make use of any Sin for compassing the same ; nor to betaken your self to any wickedness , be it what it will , when you have a●tempting opportunity thereby to supply or deliver your self . In reverencing his Holy Name , not using it , but with Honour and Respect , not as a light by-word . Nor ever in common Oaths . And least of all in false , or faithless Oaths . In reverencing also , his word , and his Worship , and any things or Persons devoted to him , or Commissioned by him . 2. Duties towards our Selves . YOU are to pay it moreover , in Humility , or by preserving a just sence of your own Faults , Defects , and weaknesses . And not priding your self on account of any outward things . Nor being pussed up by any undue conceits of your self , or with contempt of others . In chastity , both of the Heart , not suffering the Fancy to fix upon forden objects ; or to please it self in being desirous of , or in contriving for any unlawfull Delights . And also of the Hand , and Tongue , and Ear , and Eye , and of all the outward Actions , which are all to be kept clean of all forbidden and impure Injoyments . In Temperance about Meats and Drinks . In Self-Denial and Mortification to this World , and in a read●ness to part with any of the ease , the Interests , or Conveniencies thereof , rather than with the ways of Truth and Righteousness . 3. Duties towards our Neighbours . YOU are to pay it likewise , in being just in all your Dealings . In being content with what is your own , and not coveting , or taking away your Neighbours Right from him , either by Force or Fraud . Nor by detaining it when it is unjustly taken , or hindering him of the same . And by this Neighbour , you : are to understand every Man , whether Country-man or Foreigner , of high or low condition . In being Faithful to all your Promises . In being true in all your Speeches , deceiving none with false Expressions . And slandering none with false Aspersions . Nor detracting from any Persons real Virtues , and good Actions . In all the ways of Charity towards others , especially the Necessitous , giving Alms as you are able , or other Charitable Assistance for their Relief . In candor , or fair Interpretation of other Men's Words or Actions . In not delighting unnecessarily to publish other Persons Faults , by evil speaking ; but seeking rather to cover , or excuse them , as we desire may be done by our own . In Meekness and Patience under Injuries , not bursting out into Passion , and Opprobrious words upon them . In forgiveness of the same , and ing Good for Ill. In living peaceably your self . And in studying to preserve Peace among others ; not begetting , or cherishing any mis-understandings between Neighbours , and endeavouring to remove them when you find them . In Love , and Reverence , and Duty to your Parents . And , if Need be , in succouring and maintaining them . In constant Loyalty and Obedience to your Rightful Princes be they good or bad , be they o● true or false Religions , and be they Protectors of God's true Worship , or Persecutors thereof . And in not casting off your Allegiance to them , or levying Wa● against them , on any Pretences o● Provocations . In reverent Submission , and adherence to Rightful and Faithful Bishops and Pastors of Christ's Church . In keeping the Bond of Peace , by adhereing to their Communion , and flying Schism . And in keeping to them , at the Head of God's necessary Truths , and in the Ministration of a pure and holy Worship , against others who fall to minister by polluted and corrupt Offices , or set up for Heretical Depravers of the Truth . And in a faithful discharge of your Duties in any other Relations , ●s of Husband and Wife , Master or Servant , or the like , wherein by the providence of God , you stand placed with others , and mutually undebted . Questions concerning our Obedience of these Laws . 1. HAS it been the Study and endeavour of your Life , by God's help , to perform these forcited , and such like Duties , though with the infirmities of a forgetful and frail Nature ? 2. Have you bethought your self , according as your Time and Memory will serve you , and call'd to mind your manifold Transgressions and Breaches of any of them ? 3. After all the Discoveries which you have made thereof , no doubt but many of your Breaches of the same , are still secret ; for * who can tell how of t'he hath offended ? And are you truly sorry in the General , for all the rest of those Breaches , which by your Recollection you cannot recover , or call to mind in particular ? 4. Where you find , that in any of these , or the like Duties , you have hearkned more to wicked and worldly Lusts , than to a good Conscience , and have yielded to Transgress ; are you now ashamed of your Self for having done the same ? Especially for having done so , against both the Majesty and the Mercy of the ever Blessed God , th● made you ; and of an ever Blesses Saviour , who redeemed you from everlasting Death with his own Blood , and has prepared Joys both endless and unspeakable for you i● another World ; and of the Holy Spirit of God , who is † grieved therewith , and whose infinite Love had instill'd better things into you , would you have hearkened to his good Motions ? And against the Senfe and Convictions of your own Mind , which knows you ought not to have done so ? And against your own many , ●ost solemn , and repeated Promies to the contrary ? 5. Are you now offended with ●our Self , and sorrowful from the ●ottom of your Heart , that ever ●ou yielded to commit them ? And ●o you wish with all your Soul , that ●hey never had been done ? 6. Do you earnestly desire , that ●ou may never yield to commit ●hem any more , nor consent hereafter to repeat the same ? 7. Are you resolved by the Grace of God , to endeavour so to do for the time to come , [ * if it please ●im to try you still longer , and to ●aise you up again . ] 8. Do you believe those precious promises , which God has made us in his Holy Gospel , to assist and help ●n such obedient endeavours with his Almighty Spirit and Grace ? And are you fully purposed to ●ut forth these obedient endeavours , ●n hopes thereof ? 9. Are you heartily sorry , that those endeavours have not been more ●erfect in you hitherto ? And do you truly desire , that they may still grow more and more ? 10. Will you be careful to remember these Holy purposes , ●● you shall need the same ( if by God's Blessing you shall recover from this Sickness ? And will you take it kindly , and be heartily thankful to any who shall put you in Mind thereof 11. Is there any particular Sin amongst all these , which lies heavy above the Rest upon your Conscience , and for which you yet need , and desire , more particular Direction , Comfort , and Absolution ? 12. Besides this Repentance , for all your willful or allowed Breaches , of any of these Commandments ; are you likewise humbled , and heartily troubled , for any Breaches thereof by surprize ? Or for any hasty , and unconsidered stirrings , and first Motions of sinful Lusts ? Or for rash Words or Censures or Wandrings in Prayer , and the like . Though you did not indulge , or antecedently give way to these Breaches , yet are you humbled , and heartily troubled for the same , after once you observe your self ●o have fallen into them ? Do you earnestly beg God's pardon thereof ? And are you purposed by his Grace , to watch still against them the best you can , for the time to come ? III. 3. YOU will be called to give an Account of your Charity and Forgiveness of others . If you forgive Men their Trespasses , your Heavenly Father will also forgive you . But if you forgive not Men their Trespasses , neither will your Father forgive you your Trespasses , Matth. 6. 14 , 15. Questions about this Forgiveness . 1. DO you from your Heart forgive those , who have injured or offended you , as you expect Forgiveness of your Offences at God's Hands ? 2. Do you lay aside all ill Will , and all Desires , and Purposes of Revenge towards them ? And are you ready and resolved by God Grace , not to shew the same , when it shall lie in your way , either to profit or hurt them ? 3. Do you heartily pray , that God would forgive them ? And would you be glad to see them made sensible of their Offences , and taking the right way to have God's Pardon of them , rather than to see them suffering for the same ? 4. Do you remember any Person in particular , to whom you would have so much told , or signified in your Name ? If so , do you intend by God's leave to have the same signified to them ? Or who shall do it ? And when ? IV. 4. Of your Reconciliation to your Brethren , and making Restitution after any wrongs which you have done to them . If thou bring thy gift to the Altar , and there remembrest that thy Brother hath ●ought against thee ; Leave there thy Gift before the Altar , and go thy way , first be reconciled to thy Brother , and then come and offer thy Gift . Agree with thine Adversary quickly whilst thou art in the way with him , ●est he deliver thee to the Judge , and ●he Judge to the Executioner , and thou ●e cast into Prison . Verily thou shalt by no means come ●ut thence , till thou hast paid the utter most Farthing . Mat. 5. 23 , 24 , 25 , 26. If the wicked restore the Pledge , and give again what he hath Robbed , none of his Sins shall be mentioned to him , ●e shall surely live and not dye . Exek . 33. ●5 , 16. Questions about this Reconciliation , and Restitution , or making just Amends , after injuries . 1. DO you desire , that all persons , whom you have any ways offended , would forgive you ? 2. If you know of any who have had just cause , either in the way of Conversation , or of Business , to be offended with you , and take thinks ill of you , are you ready , where that is wanting , to appease or remove their uneasie remembrance of the same , by having a signification of your love carryed to them , and of your desire of their Pardon ? 3. Do you call to mind any by name , to whom this should have been done , but hitherto has not been done . ●● to whom you would have i● done ? If so , who shall do it ? and when 4. Doe you Remember any Reparation , or Restitution which you need to make to any persons , for any wrong which you have ever done to then or theirs , either in their Lives their Beds , their Goods , or their Good-name ; or by tempting them to sin ? and if so , are you prepared , if that has not been done already , to make them all just and reasonable amends ? Or would you have any thing more done , than has been done in any of these cases , where it may be done with more convenience ; and may tend to your further comfort and peace ? 5. If you have injured any , by tempting and drawing them into Sin , or dangerous Errors , do you truly desire , if that is still needfull to be done , that they may be made sensible of their sins , or errors , as you are , and so put into the way of pardon thereof ? 6. Or , if as brethren in Iniquity , and companions in Sin , you have hardned one another by sitting at it together , do you desire the same for them ? and where you have not done it before , will you endeavour to make them sensible thereof , and seek their Recovery the best you can ? 7. Would you have any thing sent to them in your Name , to make them sensible thereof ? And if so , when , and by whom ? 8 Are you ready to shew mercy , as you have the extreamest need to ask it , that Mercy may rejoyce in your behalf against Judgment . 9. And will you * break off your Sins by Alms-Deeds , according as God has enabled you , and your iniquities , by giveing to the Poor ? If you have been more wanting in it in time past , will you be more carefull and Liberal therein , for the time to come ? And will you still Remember , that you are but Gods Steward of all your worldly Estate , and must give an account what you have done out of it for him , as well as what you have done for your self ? And will you prepare to give a good account thereof ? . Questions upon the whole . 1. DO you believe , that Almighty God is ready Graciously to Pardon all such Believers of the foresaid Articles of the Christian Faith , as truly repent them in this manner of all their Sins , and forgive others , and are ready to seek Reconciliation and satisfie for all injuries which they have done , and to shew mercy , and are in Peace and Charity with all their Neighbours ? 2. Do you believe , that he is ready to do this , only for the sake of our Blessed Saviour and Redeemer Jesus Christ , and in regard to the Merits of his Death , who , by his dying on the Cross for our Sins , purchased all this Mercy for all truly Penitent Believers ? 3. Are you truly sensible of his Exceeding Great Love therein , and from the Bottom of your Heart , are you Thankful to him for the same ? After which questions , the Guide of Souls , if he is the asker of them , in visiting the Sick , and Dispensing Absolution , [ or the Penitent himself , when he is his own Examiner , ] may go on to this effect . Now know therefore , † Brother [ or Sister ] that altho you are a Sinner , yet * Jesus Christ came into the World to save sinners . Altho you have been a lost sinner , yet he is † come to save , and seek after that which was lost . Altho you have sind yet you do not cover your Sins , or Justifie them ; but with grief of Heart confess them , and condemn your self for the same . And † if we confess our sins , he is faithful and just to forgive us our Sins . You confess them to him with a resolved aversion , and turn away from the same , having by the help of his Grace already forsaken some , and studying and being resolved in Heart to forsake all : And † who so Confesseth and forsaketh his Sins , shall find mercy . If you have sinned against your Brethren , you are ready to submit your self , and seek to reconcile your self to them , and to the utmost of your Power to make them any reasonable satisfaction . And if a Man has † first reconciled himself to his Brother , he may come to God with a good heart , and offer his gift . † If he hath Repented and given again what he hath Robbed , his Sin shall not be mentioned . Whilst with an Humble , a Contrite , and a returning Heart , you are thus seeking to the Father of mercys to forgive you your trespasses , you do from your heart forgive all other persons , who have sinned against you , their Trespasses . And † if we forgive men their trespasses , our Heavenly Father will also forgive us . As you earnestly seek mercy , ●ou are ready to show it , and according to your ability to give Alms to the needy . And * blessed are the merciful , for they shall obtain mercy , † and mercy rejoyceth against judgment . * Upon such Faith , and Repentance and Satisfaction for Injuries , and shewing Mercy and forgiveness of others , when they are sincere and right , our most merciful God and Saviour will most graciously forgive us , at the great Day of Judgment . And he † he has committed the Ministry of reconciliation to his Ministers , that , upon appearance of the same , they may declare and deal it out , for for the Comfort of such truly faithful , and Penitent Persons here in this world . And , now upon this profession , which you have here made , of this Christian Faith , and Repentance , and reparation of injuries , and of forgiveness of others , and having charity towards all persons , and of shewing mercy to the miserable , all which you declare is unfeigned , and from the Bottom of your Heart , do you desire from the mouth of Christ's Minister to receive the benefit of Absolution ? Then may the Minister proceed , as he sees fit , to lead the Penitent on in this form of Confession taken out of the Office for the Communion . ALLmighty God , Father of our Lord Jesus Christ , maker of of all things , Judge of all Men * we humbly acknowledge and bewail , and especially this humble Penitent doth hereby acknowledge and bewail , † his manifold sins and wickedness , which * he from time to time most grieviously hath comitted , by thought , word , and deed , against thy Divine Majesty . Provoking most justly thy wrath and indignation against * him . † He doth earnestly repent , and is heartily sorry for these his misdoings . The remembrance of them is grievious unto him ; The burden of them is intolerable . Have mercy upon him , have mercy upon him most merciful Father . For thy Son , Lord Jesus Christ's sake , forgive him all that is past , and grant that he may ever hereafter serve and please thee in newness of life , to honour and glory of thy name , through Jesus Christ our Lord. Amen . And then Pronounce the Absolution following . ALmighty God our heavenly Father , who of his great mercy , hath promised forgiveness of sins , to all them , that with hearty Repentance , and true Faith turn unto him ; have mercy upon you , Pardon and deliver you from all your sins , confirm and strengthen you in all Goodness , and bring you to everlasting Life , through Jefus Christ our Lord Amen . Or , instead of this Form of Absolution , if he think that fitter , he may use the form in the Visitation of the Sick. Our Lord Jesus Christ , who hath left power to his Church to Absolve all Sinners , who truely repent and believe in him , of his great mercy forgive thee thine Offences : And by his Authority committed to me , I absolve thee from all thy sins , in the name of the Father , and of the Son , and of the Holy Ghost . Amen . After which , * the Minister may go on with the Collect , that follows the Absolution in the Office of the Visitation of the Sick. O! most Mercyful God , who according to the multitude of thy mercies dost so put away the sins of those who truly repent , that thou rememberest them no more ; open thine Eye of Mercy upon this thy Servant , who most earnestly desireth Pardon and Forgiveness . Renew in him , most loving Father , whatsoever hath been decayed by the fraud and malice of the Devil , or by his own carnal will and frailness : Preseve and continue this [ * Sick ] member , in the Unity of the Church ; consider his Contrition , accept his Tears , [ asswage his Pain , as shall seem to thee most expedient for him . ] And for as much as he putteth his full trust in thy mercy , impute not unto him his former sins ; but strengthen him with thy Blessed Spirit , and when thou art pleased to take him hence , take him unto thy Favour , through the merits of thy most Dearly Beloved Son Jesus Christ our Lord. Amen . And if the Penitent is visited as a sick Person , he may then use the Psalm after it . In thee , O! Lord have I put my trust , let me never be put to Confusion : but rid me , &c. But else , instead thereof , he may use these Sentences and Prayers . Sentences after the Absolution , in the Communion Service . † Hear what comfortable words our Saviour Christ saith , unto all that truly turn unto him . Come unto me , all that travel and are heavy laden , and I will refresh you . Mat. 11. 28. So God loved the World , that he gave his only begotten Son , to the end that all that believe on him should not perish , but have everlasting life . Jo. 3. 16. Hear also what St. Paul saith . This a true saying , and worthy of all men to be received , that Jesus Christ came into the world to save sinners . 1 Tim. 1. 15. Hear also what St. John saith . If any man sin , we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propi●iation for our sins . 1 Jo. 2. 1. In the Visitation of the Sick. O! Saviour of the World , who by thy Cross and precious Blood hast redeemed us , save this thy Servant , and help him , we humbly intreat thee , O! Lord. Amen . In the Communion . SPare him , O! Lord , who hath confessed his sins unto thee , that he , whose Conscience by sin was accused , by thy merciful Pardon may be absolved , through Jesus Christ our Lord. Amen . The Collect for the 21 Sunday after Trinity . GRant we beseech thee , merciful Lord , to this thy Servant , and to all thy faithfull People Pardon and Peace , that they may be cleansed from all their sins , and serve thee with a quiet mind , through Jesus Christ our Lord. Amen . In the Visitation of the Sick. THe Almighty Lord , who is a most strong Tower to all them that put their trust in him , to whom all things in Heaven , and Earth , and under the Earth , do bow and obey ; be now and evermore thy defence , and make thee know and feel , that there is none other Name under Heaven given to man , in whom , and through whom , thou mayest receive Health and Salvation , but only the name of our Lord Jesus Christ. Amen . Unto Gods gracious Mercy and Protection we commit thee . The Lord bless thee and keep thee . The Lord make his face to shine upon thee , and be gracious unto thee . The Lord lift up his countenance upon thee , and give thee Peace , both now and ever-more . Amen . And the Peace of God , which passeth all understanding , keep your heart and mind in the knowledge and love of God , and of his Son Jesus Christ our Lord , and the Blessing of God Almighty , the Father , the Son , and the Holy Ghost , be with you , and remain in you always . Amen . After all this is done , I would put the Penitent in mind of one thing , viz. That the Holy Communion is still a further and Principal means , to settle and secure , both the Pardon and the Peace of his Soul. The receiving it from the hand of God's authorized Minister , acting therein by God's appointment , and in God's name , is the most effectual Absolution , and one of the best Assurances and Seals of Pardon . The Cup , which he gives the Penitent to Drink from God , is * Christs Blood for the remission of sins , or the remission of sins which he purchased by the shedding of his Blood. And the method of the Church in the restauration of Penitents , was to finish and consummate their Reconciliation , by giving them the Holy Communion . For † as oft as sins are remitted or absolved in the Church , they receive Christ's Body , that the remission of sins which is granted may be conveyd by his Blood , says St. Ambrose . And therefore the sick Penitent , when he has received the foregoing Absolution , would provide well for the Peace and Comfort of his Soul , if , after some respite to recover his strength , or at some convenient time soon after , when he sees most fit , he would Consumate his Absolution by receiving the Blessed Sacrament . And other Penitents , after the use of this Office , would do well and wisely to do the same , as soon after as conveniently they can . AN OFFICE FOR One troubled in Mind . SCRIPTURES . Psalm 103. v. 8 to 19 , Ezek. 18. v. 21. to the end Luke 15. Psal. 130. Ezek. 33. v. 11. to v. 20. 1. For Profession of Trouble . I Am poor and needy , and my heart is wounded within me . Psal. 119. 22. Mine iniquities have taken hold upon me , so that I am not able to look up : they are more than the hairs of my head , therefore my heart faileth me . Psalm , 40. 12. Thou writest bitter things against me , and makest me to possess the iniquities of my youth . Job . 13. 26. Lord , why castest thou off my Soul ? why hidest thou thy face from me ? The Arrows of the Almighty are within me , the poyson whereof drinketh up my spirit : The terrors of God do set themselves in array against me . Job , 6. 4. Thy fierce wrath goeth over me , thy terrors have cut me off . While I suffer thy terrors , I am distracted . Psal. 88. 14 , 15 , 16. 2. Grounds of Comfort . 1. From the Mercifulness of God. WILT thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? Job 13. 25. Will the Lord cast off for ever ? and will he be favourable no more ? Is his mercy clean gone for ever ? doth his promise fail for evermore ? Hath God forgotten to be gracious ? has he in anger shut up his tender Mercies ? And I said , this is my infirmity : but I will remember the years of the right hand of the most High. I will remember the works of the Lord , surely I will remember thy wonders of old . Psal. 77. 7 , 8 , 9 , 10 , 11. Thou hast always been a God forgiving iniquity , transgression , and sin . Ex. 34. 6 , 7. The Lord is merciful and gracious , he will not always chide , neither will he keep his anger for ever . Psal. 103. 8. 9. Who is a God like unto thee , that pardoneth iniquity ? He retaineth not his anger for ever , because he delighteth in mercy . Mat. 7. 18. 2. From Promises to the Penitent . WHen the wicked Man turneth away from his Wickedness , that he hath Commited , and doth that which is Lawful and Right , he shall save his Soul alive . Because he considereth , and turneth away from his Transgressions that he hath Committed , he shall surely live , he shall not Dye . Repent therefore , and turn your selves from all your Transgressions , so Iniquity shall not be your Ruine . Ezek. 18. 27 , 28 , 30. As I live , saith the Lord God , I have no pleasure in the Death of the Wicked , but that the wicked turn from his way and live ; turn ye , turn ye from your evil wayes , for why will you Dye ? Ezek. 33. 11. Go , and sin no more , then will not I condemn thee . Jo. 8. 11. Come unto me all ye that Labour , and are heavy Laden , and I will give you Rest. Mat. 11. 28. This is a faithfull saying , and worthy of all acceptation , that Jesus Christ came into the World to save Sinners , of whom I am Chief . 1 Tim. 1. 15. If any Man Sin , we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propitiation for our Sins . 1 Jo. 2. 1 , 2. The Blood of Jesus Christ his Son , cleanseth us from all Sin. 1 Jo. 1. 7. There is therefore now no Condemnation , to them which are in Christ Jesus , who walk not after the Flesh , but after the Spirit . Rom. 8. 1. 3. From the Compassionateness of our High Priest. THe Lord Pityeth those that fear him , like as a Father Pityeth his own Children . For be knows our Infirmityes , he remembreth that we are Dust. Psal. 103 , 13 , 14. We have not an High Priest ; which cannot be touched with the feeling of our Infirmities ; but was in all points tempted like as we are , yet without Sin. Heb. 4. 15. He was made like unto his Brethren , that he might be a Merciful and Faithful High Priest. For in that he himself hath suffered being tempted , he is able to succor them that are Tempted . Heb. 2. 17 , 18. He can have compassion on ( or reasonably bear as in the Margin , with ) the Ignorant and those that are out of the way . Heb. 5. 2. He will not break the bruised Reed , nor quench the Smoaking Flax. Isa. 42. 3. 3. The acceptableness of an Humble Spirit . THe humble Publican stood afar off , would not so much as lift up his Eyes to Heaven , but smote upon his Breast , saying , God be mercyful to me a Sinner . I tell you this Man went down to his House justified ; rather than the other : for every one that Exalteth himself shall be abased , and he that Humbleth himself , shall be Exalted . Luke . 18. 13 , 14. To this Man will I look , even to him that is Poor , and of a Contrite Spirit , and Trembleth at my word Isa. 66. 2. I dwell with him , that is of a Con●rite and humble Spirit , to revive the Spirit of the humble , and to revive the Heart of the Contri●e ones . Isa. 57. 15. He healeth the Broken in Heart , and bindeth up their Wounds . Psal. 147. 3. 4. Of Peace , and Hope , and Joy in God. PEace I leave with you , my Peace I give unto you . John. 14. 27. These things have I spoken unto you , that in me you might have Peace . John. ●6 . 33. Herein is our Love made Perfect , that we may have boldness in the Day of Judgment . Perfect Love casteth out fear , because ●ear hath Torment . 1 Jo. 4. 17 , 18. Let all those that seek thce , rejoyce and be glad in thee . Psal. 40. 16. The fruit of the Spirit , is Joy , Peace , Gal. 5. 22. The Kingdom of God is Righteousness , and Peace , and Joy in the Holy Ghost . Rom. 14. 17. Finally , my Brethren , rejoyce in the Lord. Phil. 3. 1. Rejoyce in the Lord always , and again I say Rejoyce . In every thing , by Prayer and supplication , with thanksgiving , let your request be made known unto God. And the Peace of God , which Passeth all understanding , shall keep your Hearts and Minds through Christ Jesus Phil. 4. 6. 7. Now the God of hope , fill you with all Joy , and Peace in Believing , that ye may abound in Hope , through the Power of the Holy Ghost . Rom. 15. 13. Shew the same Diligence every one of you , to the full Assurance of Hope unto the end . Which Hope , have as an Anchor of the Soul , both sure and Stedfast . Heb. 6. 11. 19. Rejoyce in Hope . Rom. 12. 12. Be sober , and Hope to the End. 1 Pet. 1. 13. Love his appearing . 2 Tim. 4. 8. Looking for , and hastening unto the comeing of the Day of God. 2. Pet. 3. 12. Come Lord Jesus , come quickly . Rev. 22. 20. Glory be to the Father , and to the Son , &c. As it was in the Begining , &c. 5. An Hymn of Thanksgiving , after one is Delivered from Trouble of Mind . The bruised Reed , O! Lord , thou haste not broke , nor quenched the smoaking Flax , Mat. 12. 20. Thou hast restored unto me the Joy of of thy Salvation , and upheld me with thy free Spirit . Thou hast made me to hear of Joy and Gladness , that the Bones which thou hadst broken Rejoyce . Psal. 51. 8. 12. I said I will confess my Transgresions unto the Lord , and thou forgavest the Iniquity of my Sin. For this shall every one that is Godly , pray unto thee in a Time when thou mayest be found . Psal. 32. 5. 6. Depart from me all ye Workers of Iniquity ; for the Lord hath heard the Voyce of my weeping . The Lord hath heard my supplication , the Lord will recieve my Prayer . Psal. 6. 8. 9. He will regard the Prayer of the destitute , and not despise their Prayer . And this shall be written from the Generation to come ; and the People which shall be created shall Praise the Lord. Psal. 102. 17 , 18. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , World without end Amen . PRAYERS . 1. A general Prayer for one troubled in mind . O! Righteous Lord , thy Justice hath brought me to reap the bitter fruits of my own evil ways , and * to possess mine iniquities . My sins at length have taken hold upon me , and thou writest bitter things against me , and thy † fierce wrath goeth over me . Thy Terrors do even distract my thoughts , my Spirit is quite broken within me by reason thereof , † and my Heart faileth me . But , O! Gracious God , tho I be troubled and cast down , let me not fall , I humbly intreat thee , into utter despair . Whilst I live , let me not forgoe the hopes of thy Mercy , nor the care of my own Returne to my Duty . When I groan under my Burdens , make me to flee unto thee for ease . When I am terrified with my former Sins , let me make haste to forsake the same , and labour diligently to set my Soul safe by new Obedience . When I am struck with the sting of my own Guilts , enable , me O! Jesu , to look up to thy Cross , and to the merits thereof , and to rest my Heart upon the same by true Repentance . When I am most mistrustful of my self , let me not mistrust thee , nor call in Question any Comfortable Promises of thy free Grace and Mercy . O! Father , let thy smiteing reclaim and amend me , and then let thy comforts revive me . Let thy Dear Sons most Pretious Blood Expiate all my Sins , and let his Grace cure them . And instead of these most just and deserved Terrors , wherewith thou now takest Vengeance for the same ; Lord , let me have thy Mercy to forgive my Sins , and cause me to hear the Voice of Peace , to quiet and Comfort my amazed Conscience , for my only Saviour and Redeemer Jesus Christ's sake , Amen . A Prayer for the same , out of the Office of the Visitation of the Sick. O! Blessed Lord , the Father of Mercys , and the God of all Comforts , I beseech thee look down in pity , and compassion upon me thy afflicted Servant . Thou writest bitter things against me , and makest me to possess my former in iquities thy wrath lyeth hard upon me , and my Soul is full of Trouble . But O! merciful God , who hast written thy Holy word for our Learning that we through Patience and Comfort of thy Holy Scriptures might have hope ; give me a right understanding of my Self , and of thy Threats and Promises , that I may neither cast away my Confidence in thee , nor place it any where but in thee . Give me Strength against all my Temptations , and Heal all my Distempers . Break not the bruised Reed , nor quench the smoaking Flax. Shut not up thy tender Mercys in Displeasure ; but make me to hear of joy and gladness , that the bones which thou hast broken may rejoyce . Deliver me from fear of the Enemy , and lift up the light of thy Countenance upon me , and give me Peace through the merits and mediation of Jesus Christ our Lord , Amen . Collect for 21. Sunday after Trinity . GRant , I beseech thee , Merciful Lord , to me and all thy faithfull People , Pardon and Peace , that we may be cleansed from all our Sins , and serve thee with a quiet mind , through Jesus Christ our Lord , Amen . Prayers for Particular Graces . 1. Prayers for a sense of Sins , without Despair of Mercy to Pardon them , or of Grace to cure them . I. O! Almighty Lord , make me truly , and deeply humble for my sins , and fully sensible of my own Vileness . Never suffer me so far to loose my fears , as to grow conceited of my self , or Careless of my Duty ; nor so far to presume upon thy Mercy and Pardon , when I truly repent of the same , as to cast off a true Dread and Terror of thy Justice , if I should revolt and return to them again . But deliver me , O! my God , from all such abjectness , as , instead of setting me further off from my Sins , is fit only to keep me a surer Prisoner under them . And whilst I retain so much fear and lowlyness , as will keep up holy care and watchfulness ; grant that I may retain so much hope too , as will encourage and strengthen Holy Endeavours , and afford Peace . And therefore , O! my Dear Lord , when I think the worst of my self , let me not proceed to a Beleif , that I am past all bounds , of being pardoned by thy Mercy , or of being made better by thy Grace . Let me not once imagine when I am fallen , either that it is in vain for me to endeavour to rise again ; or , if by thy help I should rise , that there is no hope of my being forgiven . But when I am most jealous of my self , let me be confident of thee . And together with an humble sense and fear of my Sins , enable me to keep up a sure hope of thy Promises , and a strict care of my own Repentance , and a Comfortable Persuasion of thy Gracious acceptance thereof , for our Lord Jesus Christs sake Amen . II. KEEP me always sensible , O! God , that as thou art most justly angred at my Sins ; so thou art most easy to be appeased , and reconciled by my true Repentance . And that thou art not more offended with me , whilst I lye down in my folly ; than thou wilt be delighted with me , when with the Penitent Prodigal , I shall have come to my self , and returned to my Duty . Let me never forget , that † there is joy in Heaven over every Sinner that Repenteth ; and that whensoever a Sinner turneth away from his iniquity , he shall be sure to find mercy with thee , through the merits and mediation of Jesus Christ our Lord , Amen . 2. A Prayer for Hopes of Mercy , and of Grace , to encourage Repentance . MY Heart , O! almighty Lord , is full of trouble , and ought to be so whilst it is fond of sin . But let not my sorrow settle into a neglect of cure , nor my fear grow up into Despair . When I think ill of my self , let me not fall , O! most Gracious Father , to think ill of thee : and after I have grievously affronted thy . Majesty , as I have alass ! thro all the course of my life , let me not come now at last to affront and exclude thy Mercy . My Sins , O! Lord , are many , and great . But my sweet Saviours Merits , and thy Mercys , are infinitely greater . And the Guilt thereof is not too great for thy Mercy to Pardon ; nor my proneness to repeat the same , too great for thy Grace to overcome . And therefore , O! Dear God , tho by my former evil life , I have thrown off my Innocence ; give me not up therewith , to throw away the thoughts of my own Repentance , nor the hopes of thy Gracious acceptance . Let me not shut that Gate of Mercy upon my self by Despair , which thou hast set open for every truly contrite Sinner ; nor neglect by true Repentance to enter in at the same . † There is mercy with thee , O God! that thou mayest be appeased : And therefore there shall be Repentance with me , and in hopes of thy mercy thou shalt be feared . Tho I have falen , yet , by thy Grace I will not rest under my fall ; nor despair of thy Mercy when I am risen ; nor of strength by thy Grace , to rise up again . But setting my heart to fear thee , I desire to rest my Soul on the sure hopes of thy Spirit , to perfect my sincere Endeavours , and on the sure Hopes of thy Mercy to Pardon mine Offences , for the merits of thy dear Son , and my only Saviour and Redeemer , Jesus Christ , Amen . 3 A Prayer setting forth the Grounds of Hope thereof . O! Father of Mercys , be thou my support and stay under all this heavyness and Dejection of my Spirit . And let not thy Mercy , or my Faith fail me , when all things else do . Tho at present thou art angry with me : yet , O Lord ! † thou retainest not anger for ever , because thou delightest in Mercy . Oh! res●ine thy beloved property towards me , and laying aside thy fierce wrath , shew Pity on me . Tho I am a wicked , and a wretched Creature , yet , thou art a Mercyful God. † Thou art a God forgiving Iniquity , forgive that which lyes so heavy upon me . † Thou art * the Saviour of Sinners , save me who am a most Greivous Sinner , and let me not Perish in my Sins . Thy Mercyes , O! Gracious Father , have been wonderful towards the greatest offenders ; such as thy servant David , who was guilty of Adultery and Murther ; and Peter , who forsware himself , and denyed his ● after ; and Saul , who Persecuted and made havock of the Church ; yea , and even those wicked Jews , who murdered and Crucyfied the Son of God himself : and they were never shut against any Sinners , who turned to thee with true Repentance . Oh! then let not me despair of that Pardon , which was never yet deny'd to any truly contrite heart in my condition . Let not me imagine , that thou , who art insinite in mercys , hast less mercy in store when I need , than thou hadst for the needs of others . Or that thou , who art a tender Father towards all , and † Judgest without respect of persons , wilt deny that mercy to my true repentance , which , according to thy gracious Promises , thou didst extend to theirs . I know , O! God , that I have deserved the severest Punishments . But thy mercy dealeth not with us according to our Deserts . And as my sins have deserved Punishment ; So thou , O! Blessed Jesus , hast deserved my Pardon of the same . Thou * art the Propitiation for our sins : And thy † Blood cleanseth us from all sin . Oh! let me not mistrust the sufficiency of thy Sacrifice , to atone for all mine Offences , which expiates the Sins of the whole World. * If any Man sin , thou art his Advocate with the Father : And let not me imagine that thou canst ever move in vain ; or , that whilst thou art ready , yea , sure to intercede in the cause of every other contrite Sinner , thou wilt be silent , and sit still in mine . Holy Father , have mercy on me . Sweet Jesu , cleanse and save me . Wash away the stain of my Sins , and speak peace to my affrighted conscience , and revive and comfort up my broken Heart : that I may live a monument of thy mercy , and a comfort to poor Penitents and Broken Spirits , who shall hereafter he upheld thereby , and hope for like mercy in their Dejection , as thou shalt have graciously shewed to me in mine , for my Blessed Saviour and Redeemer Jesus Christs sake , Amen . 4 Prayers for Mercy and † favourable allowances , in trying our Services . I. BE not extream , O Lord , in marking what I have done amiss , nor deal Strictly and Rigorously with me ; but Judge of all my ways with mercy . Thou * knowest our frame , and considerest how weak and frail it is : Oh! make gracious allowances for all the Pityable frailtyes , and forgetfullness thereof . In pleading my Cause , O Blessed Jesu , shew thy self † a mercyfull High Priest , who canst bear in reason with our Ignorance , and Errors , and canst be touch'd with the secling of our ins●●mitys . Stand not upon Rigours in discussing my poor Services , nor reject any good beginnings of thy Grace in my returning Heart . † Quench not the smoaking Flax , but by the gentle breathings of thy Holy Spirit , quicken it into a pure flame : Nor break the bruised Reed , but in tender care and pity bind it up . Examine all my ways , and weaknesses , Oh! my God , with the indulgent and compassionate abatements of a Father . Judge me , O! Lord , with the mercy and gentleness of a Saviour . Try me with the favour of one that dyed for me , and seeks at any rate , if it may be done justly and reasonably , to save , not to condemn me . Be such a Judge , O! blessed Jesu , as will not strain things to my prejudice , but that seeks , as far as it may be done with any fairness , to make the best of my Cause . A Judge , that is ready to make the most of my well meant and sincere Services , and to supply their wants and imperfections , by a gracious acceptance . And to make the least of my Errors and Miscarriages , admitting , and makeing the uttermost of any thing , which can with truth and reason be offered , in abatement , or excuse thereof . Judge me , O! merciful God , with such condescentions of Love and Mercy , and with such mixtures of favour and equity , as may give poor Sinners , who know they labour under manifold defects and frailties , cause to hope in thee , and comfort to appear before thee . With such , as may make them look up to thee with Peace and Joy , and long † for thy coming ; and support them under all the Trvals and Sorrows of this troublesome World , with a comfortable confidence of being received at last into thine everlasting Kingdom , through the Merits and Mediation of Jesus Christ our Lord , Amen . II. LORD , tho I am still offending thee , yet I dearly love thee . I can never take pleasure in my self , but when I think I have pleased thee . Nay , I hate my self for it , as often as I find that I have offended thee . And I bear thee a Child 's obedient Regard and Reverence , tho alass ! with too much of the alloy and mixture of a Childs folly and forgetfullness . Look upon mine offences therefore , I humbly intreat thee , O! Father , as the offences of one who loves thee above all things . Look upon them as the slips of one , whose Heart nevertheless is bent upon thy fear , and devoted to thy Service . But who pays thee this Service under a load of Humane Infirmitys , and much frailty of the flesh . Who at one time is drowsie , at another unwary ; who is forgetful in many things , and hasty and inconsiderate in more ; who naturally grows weary and remiss , when tryals return often , or continue long ; and whose unconstant Temper is too often dull and listless , when it needs to be most active and vigorous ; and supine and inadvertent , when it should be most circumspect , and stand most strictly upon its Guard. But through all this Cloud of mine infirmities , be thou pleased , O! Gracious Lord , to look to my Love and Devotedness to thy Laws : and mercifully accept my Love , and pity my weaknesses . Oh! thou who madest me ; Consider , and Pity my frailty , Oh! thou who † hast bore our infirmities , tho without sin , in thy self , have compassion on them in me . Bear with them , O! Lord , as with the failures and forgetfulnesses of a sincerely affectionate and devoted , tho of a very frail and heedless Servant . Bear with them , O! Father , as with the Errors and Oversights , of a loving and dutiful , tho of a very weak , and frail , and simple Child . And let me have thy Grace to help and guard me against them , as well as thy mercy to pity and pardon them , for my dearest Lord and Saviour Jesus Christs sake , Amen . 5. A Prayer for a Clear and settled Judgement of our Selves , and of what may establish us in Peace . O! God , the giver of all wise thoughts , and the light of those that sit in darkness , send forth the light of thy Spirit into my Heart , and scatter those Clouds of Fears and Ignorance , which have been gathering , and settling themselves upon it . Rid me of all confusedness of thoughts ; and clear up my mind with just and due apprehensions , both of thee , and of my self . And fix and stablish me , O! Lord , in right Judgements , that when by thy Grace , I am once well resolved in things belonging to my peace , I may not be soon shaken in mind , or easily removed from the same , by any returns of ill grounded and distempered fears , and melancholly suggestions . Remove from me , if it may please thee , O! Merciful Father , any disorders of a distempered Body , that make me unstable in those just persuasions of thy Grace and Mercy , which should do me good ; or that do any otherways cast a Mist before my troubled Spirit . Suffer not my fears for my sins , to encrease so far , as instead of being a help to carry me out of them , to prove a snare to detain me in them , and to hinder me from putting forth my self to do my duty , by holding me under an unprofitable sorrow , and tempting me to despair of mercy . Lord , fill me plenteously with all those Graces of thy holy Spirit , which must recommend my Soul to thee : and with such comforts of the same , as may sweeten Religion to me , and carry me , instead of spending my self in fruitless complaints , to put forth real endeavours of doing thee Honour and Service , and to lay out my self in ways of thy Glory and of mine own everlasting peace , through Jesus Christ my Lord , Amen . 6. A Prayer for Recommendation of our Humble fears , to Gods merciful acceptance . BUT † tho I am afraid , yet , O! my God , I trust in thee . My fears and mistrusts are only of my self , and of the worthlessness and unacceptableness of mine own Services , or of the insufficiency , or insincerity of my own Repentance ; but are not at all a mistrust of thy Promises , or of the certainty of thy mercy towards all true Penitent Sinners . And let not this lowliness in mine own Eyes , O! Merciful Lord , hinder me from being acceptable in thine . Look graciously upon me , as thou didst upon the poor Publican , tho † I stand afar off , and dare only call for mercy at a distance , and not lift up so much as my Eyes to Heaven . † Look upon me , who have a contrite Heart , and despise it not ; who am Poor and Tremble at thy word , and according to thy Promise , dwel● with me , and receive my Spirit . Lord , * I humble my self before thee , do thou take me up . I humble my self justly , but do thou take me up in mercy . And all my comforts , will I ever most thankfully ascribe to the praise of thy free bounty and Grace , through the merits of my blessed Saviour and Redeemer , Jesus Christ , Amen . 7. Prayers for Peace , and Hope , and Joyn in God. I. O! Blessed Lord , grant that I may both do thy holy will , and take delight in doing it ; and have the Comfort , as well as the Guidance of thy Grace . Grant me even now to taste the pleasures , as well as hereafter to reap the Profits of thy Service , that I may both go on therein more cheerfully my self , and may also recommend the same unto others , by shewing a comfortable and joyful spirit in Performance thereof . O! that no hard or unjust thoughts of thee , may embitter Religion to me . O! that no mistrusts of thy merciful acceptance , may either discourage the course of my sincere obedience , or deprive me of the comforts of the same . Whilst I am labouring sincerely to serve thee , give me the comfort of hope , that thou dost accept me , and let me find the ways of † of righteousness to be ways of Peace , both now and in the end , through Jesus Christ my Lord. Amen . II. Lord , let thy Holy spirit work in me * Joy and Peace , together with Faith and Righteousness , and other of its blessed fruits . Set up † thy Kingdom in my heart , as in righteousness , so in Peace and Joy in the Holy Ghost . Teach me * to joyce in the Lord ; Yea , to rejoyce in him always . Let perfect love , when it increaseth Obedience and chearful Reverence , † cast out all tormenting fears : and let the Peace of God , which passeth all understanding , keep my heart and mind , Yea , keep it so sure , that doubtfullness or dispair may never be able to possess themselves thereof any more . Make my heart to hope in God ; yea , * to abound in hope through the Rower of the Holy Ghost . To † give diligence to the full assurance of hope , and that even to the end . O! that I may have this comfortable hope of thy mercies , as an anchor of the Soul , both sure and steadfast , and may never be driven from the same , by any Storms , or troubles of this World. Yea , grant O! Lord , that I may * rejoyce in hope , and † be filled with all joy and peace in believing . That I may look for thy glorious appearance , and love it , and with desire haste it on . And that in all my Tryals here , I may bear up my self with the comfortable expectation of the same , till at length thou shalt mercifully accomplish my Hope , and turn it into a blessed and everlasting fruition and enjoyment , for my dearest Lord and Saviour Jesus Christ's sake . Amen . The Person in trouble , may likewise use the Prayers in the Office for Penitents , intituled , A Profession of the fruits of Repentance , and the conditions of forgiveness , p. 29 for the quieting of his mind . And the two Prayers following , for Pardon of Sins , and for Peace of mind and comfort upon the same , as he sees cause . 8. A Prayer against perplexing Doubts and Scruples . O! Merciful Lord , keep me under such an Holy Fear , as will make me careful not to trust in false ways , nor to swerve from my Duty when I know it . But remove from me perplexing doubts , and unresolvedness about the same , which will either hinder me from doing it at all , or make me do it heavily and with a troubled mind . Let not me indulge them , as true tenderness of spirit , and fruits of thy Grace ; but labour against them , as my spiritual diseases , or as Satans Temptations . Lord , let not me be still disputing what thy holy will is , when I should be doing it ; or endlesly doubtful and disturbed to find thy ways , when I should be walking in them ; and ever irresolute and still scrupulously deliberating , when I am called out to action Let me not want knowledge of my duty , so as to disobey thee blindly and securely : Nor true tenderness of Conscience , so as to venture on some things which really offend thee , without remorse , because they seem little to my carnal and corrupt thoughts , or are little accounted of by others . But after once I have been duely instructed therein , and am tenderly sensible of the same , cause me to be fixed and firmly settled in what I know , and to give up my selfe afterwards chearfully to perform it ; not scrupulously to debate a new , and endlesly examine on every occasion , whether I may safely and acceptably do it or no. O! My God , let faith and knowledge direct my steps , and let Joy and Peace accompany them . Whatever else thou leavest me ignorant of , let me be clear and well resolved about thy ways , and careful with all uprightness to walk therein . Let me not miss here of finding and doing my duty , nor at last of thy eternal mercy , through Jesus Christ my Lord. Amen . 9. A Prayer , against Prophane mistrust of Divine Truths , and Blasphemous Thoughts . O! Most gracious God , who by the Power of thy Spirit , art only able to cure the sickness , and to overcome the unruliness of mine ; Protect me , I humbly and earnestly intreat thee , against all Prophane Doubts and Mistrusts of thy truths , and against all Blasphemous Thoughts and suggestions about Divine things , which either mine own melancholly fancy , or the busie and wicked adversary , are ready to represent and suggest to me . Never suffer them , O! God , to stagger or weaken my Faith , nor to hinder or clog my Practice , nor , if thou pleasest , by their wearisom conflicts , to be a pain and burden to my Life . Preserve me , not only from the sin , but , if it may seem good to thy Fatherly Wisdom , from the temptation too , and from the trouble and sorrow of them . But if it be thy blessed will , to continue these prophane and terrifying thoughts for my Tryal and Humiliation ; Lord , make me sensible , and comfort my disturbed Heart with the sense thereof , that it will not be imputed as a sin to me to be tempted therewith , but to yield to the Temptation . And that in thy sight , I am not guilty of the same , whilst I neither believe them , nor give place to them ; not altering or abateing , either my Faith , or my Practice thereupon . And that they are the enemies sin , who , to try and tempt me , studiously and wickedly suggests them ; not mine , who instead of hearkning thereto and complying therewith , immediately resist them as soon as I perceive them , and cast them out with horror and indignation . And Oh! that during this tryal , I may learn to depend intirely upon thee without whom I can do nothing . That as often as these prophane thoughts are thrown into my mind , I may find Grace to overcome them , and without the least allowance or delay , to throw them out again . And that I may learn to bear with my self , and to shew Patience under them , as under every other affliction and tryal of thy ordering . Trusting to thy Grace to assist me , and to thy mercy to accept me , whilst I am humbly labouring under the same ; and to thy goodness to rid me of them in thy due time , for my Dear Lord and only Saviour Jesus Christ's sake . Amen . 10. A thanksgiving , for satisfaction and comfort , after one has been troubled in Mind . O! Merciful Lord , thou hast caused the light to shine out in the midst of darkness , and given me order and clearness , for my former confusedness of thoughts , and setled my trembling and troubled spirit in rest and Peace . Thy Grace has comfortably resolved and enlightned me about thy ways , and set me free from my entangling scruples , and rid me of my dejecting and disquieting fears , by comfortable hopes of thy free mercies in Christ Jesus . Blessed be thy love , O! Gracious Father , for sending me such seasonable helps and suitable instructors , who by clear representations of things , have happily removed my fears and ignorance . And blessed be thy Grace , for opening my Heart and Eyes , and enlightening and quieting my spirit , by their means . But above all , blessed be thy goodness , for giving us such sweet promises of favour and mercy in Jesus Christ , as may give poor sinners ease of Heart , and humble confidence in thee . And , Oh! Do thou , who hast now most graciously spoken peace unto my Soul , maintain and keep up clear knowledge , and unswerving righteousness in the same , that it relaps not into guilt and fear , nor be clogg'd and disquieted by doubts and scruples any more . Make me satisfied and settled in a right understanding of all good things , and careful in the observance of them . And let not any busie workings of the Adversary , or of my own melancholly , make me unnecessarily mistrustful , or suspicious , or unduely jealous , either of thee , or of my self . Let me not be fickle and soon alterd , in my Perswasions of thy Love , or in my purposes of thy Service . But fix my heart in thoughts of righteousness , and in the blessings and comforts of Joy and Peace , for our Lord Jesus Christ's sake . Amen . THE CONTENTS OF THE Office for the Penitent . THE Introduction p. 1. An Office for the Penitent containing 1. Scriptures . 1. FOR Godly sorrow for sins p. 9 2. For a Penitential consession of the same p. 10 3. For resol●tions of Amendment p. 12. 4. For Fruits worthy of Repentance p. 14 5. For pardon of sins , and grounds for the hopes thereof p 16 6. For comfort in the same p. 18 2. Prayers . 1. Prayers upon the several parts of Repentance , in particular and distinct forms . 1. A Confession of Sins p. 19 2. A profession of Godly sorrow for sins , and of Resolutions of new obedience p. 26 3. A Profession of the Fruits of Repentance , and the conditions of Forgiveness p. 29 4. A Prayer for Pardon of sins p. 33 Two Collects out of the Office of Commination p. 36 5. A Prayer for Peace of mind , and Comfort upon the same p. 37 2. Prayers for Confession of sin , and of Repentance of the same , in one continued Form. 1. A Form of Confession of sins , and of Repentance of the same p. 39 2. A shorter Form of Confession , and Repentance of the same p. 44 3. A particular enumeration of sins , in a large form of Confession , and ●epentance of the same p. 46 4. Another particular enumeration of sins , and Repentance of the same in a shorter Form p. 55 Sort Prayers and Ejaculations , for the Penitent to use at any time , as he sees cause p. 61 THE CONTENTS OF THE Tryal and Judgment of the Soul , Consisting of Questions . 1. FOR the Sick , touching the sick Persons due reception of their sickness p. 70 2. For the Penitent , whereby to try and discover the safety of their spiritual estate , viz , of 1. Their Faith p. 73 2. Their holy obedience , where of , the several Duties and Holy Laws , which we are to obey p. 75. &c. 3. Of their Charity , and Forgiveness of others p. 85 4. Of their Reconciliation to their Brethren , and making restitution after wrongs p. 87 5. Questions upon the whole p. 90 An exhortation to the examined Penitent p. 91 Prayers before and after his Absolution p. 94. &c. THE CONTENTS OF THE Office for one troubled in Mind . SCRIPTURES . 1. FOR Profession of trouble p. 102 2. Grounds of Comfort 1. From the mercifulness of God p. 103 2. From promises to the Penitent p. 104 3. From the Compassionateness of our High Priest p. 105 3. The acceptableness of an humble spirit p. 106 4. Of Peace , and Hope , and Joy in God p. 107 5. An Hymn of thanksgiving , after one is delivered from trouble of mind p. 109 PRAYERS . 1. A General Prayers for one troubled in mind p. 110 Two Collects out of the Liturgy p. 112 2. Prayers for particular Graces 1. Prayers for a sense of Sin , without despair of mercy to pardon them , or of Grace to Cure them p. 114 2. A Prayer for hopes of mercy , and of Grace , to encourage Repentance p. 116 3. A Prayer setting forth the grounds of hope thereof p. 118 4. Prayers for mercy and favourable Allowances in trying our services p. 121 5. A Prayer for a clear and settled judgment of our selves , and of what may establish us in peace p. 125 6. A Prayer for recommendation of our humble fears , to Gods merciful acceptance p. 127 7. Prayers for Peace , and Hope , and joy in God p 128 8. A Prayer against perplexing doubts and scruples p. 131 9. A Prayer against prophane mistrust of Divine Truths , and blasphemous Thoughts p. 133 10. A thanks giving for satisfaction and comfort ; after one has been troubled in mind p. 135 FINIS . Books Writ by the Reverend Mr. J. Kettlewell . Quarto . THE Measures of Christian Obedience : Or , a Discourse , shewing what obedience is indispensably necessary to a Regenerate State , and what defects are consistent with it , for promotion of Piety , and the Peace of Troubled Consciences . The Second Edition . Price 8s . A Discourse explaining the Nature of Edification , both of particular persons in private Graces , and of the Church in Unity and Peace . And shewing that we must not break unity and publick Peace , for supposed means of better edifying in private Virtues . Price Sticht 6d . 3. The Religious Loyalist : Or , a good Christian taught how to be a faithful Servant both to God and the King. Price Sticht 6d . 4. A Funeral Sermon for the Right Honourable the Lady Frances Digby , Price 6d . 5. A Sermon , on occasion of the death of the Right Honourable Simon Lord Digby , Price 6 d. 6. Christanity a Doctrine of the Cross : Or , Passive Obedience , under any pretended Invasion of Legal Rights and Liberties , Price Sticht 1 s. Octavo . 7. THE Practical Believer : Or , the Articles of the Apostles Creed , drawn out to form a true Christians Heart , and Practice . In two Parts , Price Bound 4s . Twelves . 8. AN help and exortation to Worthy Communicating : Or , a Treatise describing the meaning , Worthy reception , Duty , and Benefits of the Holy Sacrament . And answering the doubts of Conscience , and other reasons , which most generally detain men from it . Together with suitable Devotions added . The Second Edition . Price Bound 2s . 9 A Companion for the Persecuted : or , an Office for those who suffer for Righteousness . Containing particular Prayers and Devotions , for particular Graces , and for their private and publick wants and occasions . Price bound 1 s. 6d . 10 A Companion for the Penitent : and for persons troubled in mind . Consisting of An Office for the Penitent , to carry on their Reconciliation with God. And a Tryal or Judgment of the Soul , for discovering the safety of their Spirituall Estate . And an Office for Persons troubled in mind , to settle them in peace and comfort . Price bound 1 s. All these Printed for R. Kettlewell . Besides These , Christian Prudence : Or , Religious Wisdom ; not degenerateing into irrelgious Craftiness in Trying Times , in Octavo . And some others in Quarto . FINIS . Notes, typically marginal, from the original text Notes for div A47291-e350 * Gal. 4. 1● . Notes for div A47291-e620 * Luke 10. 42. Notes for div A47291-e890 Is. 55. 7. Lev. 6. 2 , 3 , 4 , 5. Psal. 102 , 17 , 18. * Ezekiel 20. 43. † Psal. 51. 3. * Psal. 38. 4. † Ezekiel 18. 13. * Psal. 51. 17. † Revel . 2. 5. * Psalm . 119. 60. † Hosea 2. 6 * Psal. 41. 4. † Psal. 119. 37. * Ps. 141. 3. † Prov. 4. 27. * 2 Cor. 7. 11. * Ezek. 33. 15. * particularly , &c. here name particulars * Here name Particulars . Particularly , &c. † Particularly , &c. * Particularly , &c. * Acts 4. 12. * 1 Tim. 1. 15. † Mat. 9. 13. * Psal. 103. 13. † Psal. 130. 3. * Psal. 51. 17. † Is. 66. 2. &c. 57. 15. * Matt. 11. 28. † Psal. 103. 14. * Luk. 15 † ver . 32. † v. 4 , 5 , 6. * v. 7 , 10. † 1 Jo. 1. 17. * Psal. 51. 8. † Psal. 32. 6. * Jo. 5. 14. † Psal. 85. 8. * Especially , &c. here mention Particulars . * Matth. 11. 23. † Prov. 28. 13. * Matth. 6. 14 , 15. † Acts 3. 19. * Acts 4. 12. * Luke 19. 10. † Luke 15. 20. &c. † Jo. 5. 14. * 2 Pet. 2. 22. * This to be used or omitted , as the Penitents need requires . * Eph. 4. 24. Notes for div A47291-e6800 * Or , when other Calamity or Affliction name it . * In the Rubricks before the Absolution , in the Office of Visitation of the Sick. * Psal. 15. 12. † Eph. 4. 30. * This Clause when the Person is Sick. * Dan. 4. 27. † O! my Soul , that altho thou art , &c. When it is only the Penitent trying himself . * 1 Tim. 1. 15. † Mat. 18. 11. † 1 Jo. 1. 9. † Prov. 28 13. † Mat. 5 24. † Ezek. 33 15. 10. Mat. 6. 14. * Mat. 5. 7. † Jam. 2. 13. * This , when the Guide of Souls is the Examiner . But when the Penitent is his own examiner , he may go on from hence , if he pleases , to comfort up his Spirit , and further express his Devotion to Almighty God , by Prayer , the 3d. pag 29. Intituled a Profession of the Fruits of Repentance , and the conditions of Forgiveness . And by Prayer the 4th p. 33. Intituled A Prayer for Pardon of Sins . Or , if he is desirous to shorten the Office , he may omit them , and pass on to the Confession of sins , taken out of the Office for the Communion , and the other Prayers and Sentences , which are here set down . † 2 Cor. 5. 18. * Or. I acknowledge and bewail , when the Penitent is his own examiner . † Or her * Or She * Or Her. † Or She according as the person is . When the Penitent examins himself , he may repeat this on his knees , and say me , and my , for * Or the Person himself , when he is his own examiner , making such changes in this , and the following Prayers , of me for him , mine for his , &c. as are requisite when one speaks not of another , but of himself . * The Sick , as likewise the following words within the Hooks [ ] must be omitted when this Office is used in time of Health . † Or , hear , O! my Soul , when the Penitent examines himself . * Mat. 26. 28. † It a quetiescunque ●e●cata donantur , corporis ejus sacramentum sumimus , ut per Sanguinem ejus fiat pecca●orum remissio . Ambros. de Poenit. l. 2. c. 3. Notes for div A47291-e10600 * Job . 13. 26. † Psal. 88. 15. 16. † Psal. 40. 12. † Luk. 15. 7. † Psal. 130 4. † Mic. 7. 18. † Ex. 34. 6. 7. * 1 Tim. 1. 15. † 1 〈◊〉 ● . ●● . * 1 10. 2. 2. † 1 10. 1. 7. * 1 10. 2. 1. † For clearer Information about these Favourable allowances , the Devout Petitioner may consult the Practical Believer : or the Articles of the Apostles Creed , drawn cut to form a true Christians Heart and Practice . Part. 2. Chap. 4. And the Measures of Christian Obedience . Parts the 4th . and 5th . * Psal , 103. 140 † Heb. 2 , 17. and c. 4. 15. and c. ● . 2 , † Isa. 42. 3. † 2 Pet. 3. 12. Rev. 22. 20 † Heb. 4. 15. † Psal. 50. 3. † Luk. 18. 13. 14. † Isa. 66. 2. &c. 57. 15. * Jam. 4. 10. † Pro. 3. 17. Ps. 119. 156. Ps. 33. 37. * Gal. 5. 22. † Rom. 14. 17. * Phil. 3. 1. c. 4. 4. 7. † Jo. 4. 17. * Rom. 15 13. † Heb. 6. 11. 19. * Rom. 12. 12. † Rom. 15 13. 2 Tim. 4. 8. 2 Pet. 3. 12 
A45315	----	Select thoughts, or, Choice helps for a pious spirit a century of divine breathings for a ravished soule, beholding the excellencies of her Lord Jesus / by J. Hall ... Hall, Joseph, 1574-1656. 1654 Approx. 297 KB of XML-encoded text transcribed from 201 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45315 Wing H413 ESTC R19204 12398008 ocm 12398008 61215 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45315) Transcribed from: (Early English Books Online ; image set 61215) Images scanned from microfilm: (Early English books, 1641-1700 ; 940:5) Select thoughts, or, Choice helps for a pious spirit a century of divine breathings for a ravished soule, beholding the excellencies of her Lord Jesus / by J. Hall ... Hall, Joseph, 1574-1656. Hall, Joseph, 1574-1656. Breathings of a devout soul. [2], 7-319, [1], 85 p. Printed for Nath. Brooke ..., London : 1654. Reproduction of original in Cambridge University Library. Published in 1648 with title: Select thoughts, one century. The second part has separate paging and caption title: The breathings of the devout soul. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2005-11 TCP Assigned for keying and markup 2005-11 Aptara Keyed and coded from ProQuest page images 2006-09 Ali Jakobson Sampled and proofread 2006-09 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion Select Thoughts : OR , CHOICE HELPS FOR A Pious Spirit . A Century of Divine Breathings for a Ravished Soule , beholding the Excellencies of her Lord Jesus . By J : HALL , B. N. N B London , Printed for Nath : Brooke , at the Angel in Cornhill . 1654. TO THE Christian Reader Grace and Peace . IT pleased the Alwise and holy GOD , who orders all events to his own glory , to make use of my late Secession for the producing of divers , not , I hope unprofitable Tractates ; wherein I much rejoyce that my declined Age , even in that retiredness , might be in any measure serviceable to his Church : Now , I send these Select Notions after their Fellows ; of which , I wish you may finde cause to say with the Wedding-guests at Cana , Thou hast reserved the best wine till now . The intent of this Labor is to put some good Thoughts ( Reader ) into thy minde , which would not otherwise , perhaps have tendered themselves to thee ; such , as I hope may not a little further thee on thy journey to Heaven . And if in my Laboring thitherward , I shall , through Gods mercy , be a means of forwarding any soul , but some steps up that steep way , how happy am I ? To which purpose , I know no means more effectual , then those Meditations which conduce to the animation and vigor of Christian practise : Such I have propounded to my Self , as most behooveful and necessary ; especially for this Age , into which we are faln ; an Age of more brain then heart ; and that hath almost lost Piety in the chase of some litigious Truths . And surely had I known how better to have placed my hours , I should gladly have changed my task : But , I must needs say , I have found this imployment so useful , and proper , as that I have looked upon those Polemical Discourses which have been forced from me , as no better then meer Excursions . I wis , it will be long enough , ere we shall wrangle our selves into Heaven : It must be true contrition , pure consciences , holy affections , heavenly dispositions , hearty devotions , sound Regeneration , Faith working by Love , an humble walking with GOD that shall help us thither ; and whatsoever may tend to the advancing of any of these gracious Works in us , is worthy to be dear and precious . Such passages , Reader , if thou shalt , according to my hopes , meet with here , bless GOD with me , and improve them to the best advantage of thy Soul : Thus shall our gain be mutual , and our account happy in the day of the Lord Jesus : In whom farewel . From Higham , neer Norwich . Febr. 7. 1647. Select Thoughts , One Century . I. IF miracles be ceased , yet marvails will never cease . There is no creature in the world , wherein we may not see enough to wonder at ; for there is no worm of the earth , no spire of grass , no leaf , no twig , wherein we may not see the footsteps of a Deity : The best visible Creature is man ; now , what man is he that can make but an hair , or a straw , much less any sensitive creature ; so as no less then an infinite power is seen in every object that presents it self to our eyes ; if therefore we look onely upon the outsides of these bodily substances , and do not see God in every thing , we are no better then brutish ; making use meerly of our sence without the least improvement of our faith , or our reason : Contrary then to the opinion of those men , who hold that a wise man should admire nothing , I say , that a man truely wise and good should admire every thing , or rather that infiniteness of wisdom and omnipotence which shews it self in every visible object : Lord what a beast am I that I have suffered mine eyes to be taken up with shapes , and colours and quantities , and have not lookt deeper at thee ( with awful adoration , and wonder ) in every parcel of thy great Creation : Henceforth let me see nothing but thee , and look at all visible things , but as the meer shadows of a glorious omnipotence . II. Our affections are then onely safe and right , when they are deduced from God , and have their rise from Heaven ; then onely can I take comfort of my love , when I can love my wife , my childe , my friend , my self , my pleasures , and whatsoever contentments in God ; thus I may be sure not to offend either in the object , or measure ; no man can in God love whom he should not , nor immoderately love whom he should : this holy respect doth both direct and limit him ; and shuts up his delights in the conscience of a lawful fruition : the like must be said of our joy , and fear , and grief , and what ever other affection ; for we cannot derive our joy from God , if we place it upon any sinful thing , or if we exceed in the measure of things allowed ; we cannot fetch our fear from Heaven , if it be cowardly , and desperate , nor our grief , if it be meerly worldly and heartless . And if our affections do begin from above , they will surely end there , closing up in that God , who is the Author and orderer of them ; and such as our affections are , such will be the whole disposition of the soul , and the whole carriage of our actions : These are the feet of the soul , and which way the feet walk , the whole man goes ; happy is the man that can be so far the master of himself , as to entertain no affections but such as he takes upon the rebound from Heaven . III. Whence is this delicate scent in this Rose , and Violet ? It is not from the root , that smells of nothing ; not from the stalk , that is as senceless as the root ; not from the earth whence it grows , which contributes no more to these flowers , then to the grass that grows by them ; not from the leaf , not from the bud before it be disclosed , which yields no more fragrance then the leaf , or stalk , or root ; yet here I now finde it ; neither is it here by any miraculous way , but in an ordinary course of nature ; for all Violets and Roses of this kinde yield the same redolence ; it cannot be , but that it was potentially in that root , and stem from which the flowers proceed , and there placed , and thence drawn by that Almighty power which hath given these admirable vertues to several plants , and educes them in his due seasons to these excellent perfections . It is the same hand that works spiritually in his elect ; out of the soyl of the renewed heart , watered with the dew of Heaven , and warmed with the beams of his Spirit , God can , and in his own season , doth bring forth those sweet odors of Grace , and holy dispositions , which are most pleasing to himself ; and if those excellencies be so closely lodged in their bosoms , that they do not discover themselves at all times , it should be no more strange to us , then that this Rose and Violet are not to be found , but in their own moneths ; it is enough that the same vertue is still in the root , though the flower be vanished . IIII. A man that looks at all things through the consideration of eternity , makes no more of a man , then of a flower ; that lasts some days , he lasts some years ; at their period , both fade : Now , what difference is there to be made betwixt days and years in the thoughts of an eternal duration ? Herein therefore I have a great advantage of a carnal heart ; such a one bounding his narrow conceits with the present condition , is ready to admire himself , and others , for what they have or are , and is therefore dejected upon every miscarriage : whereas I behold my self , or that man , in all his glory , as vanishing ; onely measuring every mans felicity by the hopes and interress which he hath in a blessed eternity . V. When I am dead and forgotten , the world will be as it is , the same successions and varieties of seasons , the same revolutions of Heaven , the same changes of Earth and Sea , the like occurrents of natural events , and humane affairs . It is not in my power to alter the course of things , or to prevent what must be : What should I do , but quietly take my part of the present , and humbly leave the care of the future to that all-wise providence , which ordereth all things ( even the most cross events ) according to his most holy and just purposes ? VI. The Scripture is the Sun , the Church is the Clock , whose hand points us to , and whose sound tells us the hours of the day ; the Sun we know to be sure , and regularly constant in his motion ; the Clock as it may fall out , may go too fast , or too slow ; we are wont to look at , and listen to the Clock to know the time of the day , but where we finde the variation sensible , to beleeve the Sun against the Clock , not the Clock against the Sun. As then we would condemn him of much folly , that should profess to trust the Clock rather then the Sun ; so we cannot but justly tax the miscredulity of those who will rather trust to the Church then to the Scripture . VII . What marvailous high respects hath God given to man above all his other visible Creatures ! what an house hath he put him into ! how gloriously arched , how richly pavemented ! Wherefore serves all the furniture of Heaven and Earth , but for his use ? What delicate provision hath that bountiful hand made for his palate , both of meats and liquors , by Land and Sea ? What rich ornaments hath he laid up for him in his wardrobe of earth and waters ? and wherefore serves the various musick of Birds , but to please his ear ? For , as for the brute Creatures , all harmony to them is but as silence . Wherefore serves the excellent variety of Flowers , surpassing Solomon in all his glory , but to please his eie ? meer grass is more acceptable to Beasts . Yea , what Creature but he is capable to survey Gods wonders in the deep ? to contemplate the great fabrick of the Heavens ? to observe the glorious bodies , and regular motions of the Sun , Moon , Stars ; and ( which exceeds all conceiveable mercies , ) who but he is capable of that celestial Glory , which is within that beautiful contignation ? to be a companion of the blessed Angels , yea to be a limb of the mystical Body of the eternal Son of God , and to partake with him of his everlasting and incomprehensible glory ? Lord , what is man that thou art thus mindful of him ? and how utterly unworthy are we even of common mercies , if we return not to our God , more advantage of glory , then those poor creatures that were made for us , and which cannot in nature be sensible of his favors ? VIII . How plain is it that all sensitive things are ordered by an instinct from their Maker ? He that gives them being , puts into them their several dispositions , inclinations , faculties , operations . If we look to Birds ; the Mavis , the Black-bird , the Red-brest have throats tuneable to any note , as we daily see they may be taught strains utterly varying from their natural tones , yet they all naturally have the same songs and accents different from each other , and fully according to their own kinde ; so as every Mavis hath the same ditty with his fellows : If we mark the building of their nests , each kinde observes its own fashion and materials , some clay , others moss , hair , sticks ; yea if their very motions and restings , they are conform to their own feather , different from others . If to Beasts , they all untaught observe the fashions of their several kindes . Galen observes that when he was dissecting a She-goat big with young , a Kid then ready to be yeaned starts out , and walks up and down the room , and there being in the same place , set several vessels of oyl , hony , water , milk , the new faln Kid smells at them all , and refusing the rest falls to lapping of the milk ; whereupon he justly infers , that nature stays not for a Teacher . Neither is it other in Flies , and all sorts of the meanest vermine , all Bees build alike , and order the Common-wealth of their hive in one maner ; all Ants keep their own way in their housing , journeys , provisions ; all Spiders do as perfectly and uniformly weave their web , as if they had been Apprentises to the trade , the same instincts are seen also in the rational Creatures , although in most cases overruled by their higher faculties . What an infinite providence then is this we live under , that hath distributed to every creature , as a several form , so several inclinations , qualities , motions , proper to to their own kinde , and different from other ; and keeps them in this constant uniformity , and variety , for the delight and contentment of man ! O God , that I could be capable of enough wondring at thy great works ! that I could be enough humbled under the sense of my own incapacity , that I could give thee so much more glory , as I finde more vileness in my self . IX . When I saw my precious watch ( now through an unhappy fall grown irregular ) taken asunder , and lying scattered upon the workmans shop-board ; so as here lay a wheel , there the balance , here one gimmer , there another , straight my ignorance was ready to think , when and how will all these ever peece together again in their former order ? But when the skilful Artisan had taken it a while in hand , and curiously pined the joynts , it now began to return to its wonted shape , and constant motion , as if it had never been disordered : How could I chuse but see in this , the just embleme of a distempered Church and State ? wherein if all seem disjoynted , and every wheel laid aside by it self , so as an unknowing beholder would dispair of a redress , yet if it shall please the great Artist of Heaven to put his hand unto it , how soon might it return to an happy resetlement ? Even so , blessed Lord , for thy great mercies sake make up the breaches of thy Sion , & repair the ruines of thy Jerusalem X We are , and we are not , all one mans children : Our bodies once met in one root , but our mindes and dispositions do so differ , as if we had never been of kin : one man is so gentle and plausible that he would fain please all ; another is so churlish and dogged that he cares not whom he displeases , and hardly can be well pleased with himself : One so sparing and pinching that he grudges himself necessaries , another so vainly lavish , that he cares not how he squanders his estate : one is tenderly pitiful , another mercilesly cruel ; one religiously devout , another wildly profane ; one cowardly fearful , another desperately couragious : one jovially cheerful and lightsome , another sad and dumpish , even to stupidity : one petulant and wanton , another austerely continent ; one humble and low-conceited of rich indowments , another swoln big with a little . He did never read men to purpose that is too much troubled with the harsh and unpleasing contrariety of humors , which he meets with in the world ; and he shall be too unthankful to God , that finding himself better composed then others , knows not whither to ascribe it ; and too neglective of himself , that finding his own distempered , labors not to rectifie it . XI . Nature , Law , and Grace divide all the Ages of the world ; now as it is in man ( who is a lesser world ) that in every day there is a resemblance of his whole life ; the morning is his childehood , the mid-day his youth , the evening his old age ; so is it in this greater World ; the dim break of day was the state of nature , and this was the nonage of the world , wherein the light of knowledg , both of humane and divine things was but weak and obscure . The Sun was risen higher in the state of the Law , but yet not without thick mists and shadows , till the high-noon of that true Sun of Righteousness , who personally shone forth to the world ; upon whose vertical point began the age of Grace , that still continues , which is the clear afternoon , and full vigour of the World , though now in its sensible declination : after this , there shall be no time , but eternity . These then are they , which both the Prophets and Apostles have stiled the last days ; not onely in respect of the times that went before them , but in regard that no time shall follow them : neither have we reason to bogle at the large latitude of sixteen hundred years ; there was neither of the two other periods of age , but were longer then this : Besides , how ever , childehood and youth have their fixed terms which they ordinarily pass not , yet the duration of old age is indefinite : We have in our youth known some gray-heads that have continued vigorous , till we have lived to match them in the colour of their livery . And if this be ( as it is ) the Evening of the World , do we not see much difference of time in the shutting in of the Light ? A Summers Evening , is a Winters day ; but if these were to the Apostles the last days , how can they be other then in the last hour , yea , the last minute unto us ? Why do we not put our selves into a constant expectation of the end of all things , and set our selves in a meet posture for the receit of our returning Saviour ? XII . It is a feeling and experimental expression that the Apostle gives of a Christian , That he looks not on the things which are seen ; not that his eyes are so dim as old Isaacs , that he cannot discern them , or that his inward senses are so stupified , that he cannot judg of their true value : but that , taking an exact view of these earthly things , he discries so much vanity in them , as that he findes them not worthy to be lookt at with the full bent of his desires ; like as it is not the meer sight of a strange beauty that is forbidden ( for a man may as well look upon a fair face , as upon a good picture ) but a setled and fixed aspect , that feeds the eye , and draws the heart to a sinful concupiscence : Thus doth not the Christian look upon the things that are seen , as making them the full scope , and aym of his desires and affections : So far he takes notice of them , as to make his best ( that is , lawful and moderate ) use of them ; not so , as to make them the chief object of his contemplation , the main drift of his cares . It is well observed by S. Basil , that as there are two contrary ways , the broad , and the narrow ; so there are two guides , as contrary , Sense and Faith : Sense presents to us the pleasing delights of this world , on the one side ; on the other , the present afflictions and persecutions that attend a good profession : Faith lays before us the glorious things of a future life , and the endless miseries and torments abiding for sinful souls in the world to come : Now , it is not for every one to deny al credit to his sense , alluring him with all present , and visible pleasures , and discouraging him with the terror & pain of present and visible afflictions , and to yield himself hood-winkt , to be led by Faith , forepromising onely better things afar off , and foreadmonishing him of dangers , future and invisible . Faith onely is that heroical vertue , which makes a man with an holy contempt to overlook all the pleasing baits of the world , and with a brave courage and fortitude to despise all the menaces , and painful inflictions of his present fury : This works our eyes , not to look upon the things which we cannot but see , the present shews of the world , whether alluring , or terrifying : Had Lot but lookt back on Sodom ; the pleasant plain of Sodom , that lay like the Garden of God behinde his back , he had never escaped into the mountain : Had the glorious Protomartyr fixed his eyes onely upon his persecutors , his heart could not but have failed , to see the fire in their faces , the sparkling of their eyes , the grinding of their teeth , the bending of their brows , the stopping of their ears , their furious runing upon him , their violent halings and draggings ; and lastly , a whole volly of stones discharged mortally upon him ; he had been utterly daunted with such an impetuosity of death : But he , as not seeing any of this pomp , and ostentation of horror , looks up stedfastly to Heaven , and there sees ( that which might well make him blinde to all other visible objects ) the Heavens open , and Jesus standing at the right hand of God ; and upon this sight , he shut up his eyes , and slept . The true Christian then , hath with holy Job , made a covenant with his eyes , not to look upon , either the cruel insolencies of the raging world with fear and dejectedness , or on the tempting vanities of the world with amorous glances ; but with a sober and constant resolution entertains the objects of both kindes . Very justly did Tertullian jeer that Heathen Philosopher , who pulled out his eyes to avoyd concupiscence ; and can tell him , that a Christian can hold his eyes , and yet behold Beauty unbewitched ; and can be at once open-eyed to nature , and blinde to lust : and what the Apostle said of the Use , he can practise of the sight of the world , and earthly objects ; he can so behold them , as if he beheld them not . How oft have we , in a deep study fixed our eyes upon that , which we , the while thought not upon , neither perceived that we saw ? So doth the Christian to these worldly glories , pleasures , profits , whiles his minde and affections are on the things above , where Christ sitteth on the right hand of God. There , Lord , let me behold those things which cannot yet be seen , but shall , once , in the sight of them make me blessed : And let me not look on the things that are seen ; for the things that are seen are temporary , but the things which are not seen , are eternal . XIII . There is not more strangeness then significance in that charge of the Apostle , That we should put on the Lord Jesus Christ . The soul is ( as it were ) a body ; not really and properly so , according to the gross error of Tertullian ; but by way of allusion : This body of the soul , then , may not be naked , but must be clad ; as our first parents were ashamed of their bodily nakedness , ( and so still are all their ( not savage ) posterity , ) so may we of our spiritual . Every sinner is naked ; those rags that he hath , are so far from hiding his nakedness , that they are part of it ; his fairest moralities are but glittering sins , and his sins are his nakedness : Aaron had made Israel naked to their shame ; not so much in that they were stripped of their earings , as that they were enwrapped in the sin of idolatry . No marvel if we run away , and hide us from the presence of God , as our first parents did , whiles we are guilty to our selves of our Spiritual deformity : As then we are bodily naked , when we come into the world , so we are spiritually naked whiles we are of the world ; neither can it be either safe , or comely for us , till we be covered : There is no clothing can fit the soul but the Lord Jesus Christ ; all other robes in the wardrobe of Earth , or Heaven , are too short , too straight ; like those which the scorn of Hanun put upon Davids messengers , reaching but to the hams ; for though the soul of man be finite , the sin of the soul is scarce so ; and that sin must be covered , else there can be no safety for the soul , according to that of the Psalmist : Blessed is he whose transgression is forgiven , whose sin is covered : None therefore but the robes of an infinite Righteousness , can cover the soul so wofully dressed ; none therefore but the Lord Jesus Christ , who is God blessed for ever , can cover the soul , that it may not appear unrighteous ; or can cleanse the soul that it may not be unrighteous ; and cleansed it must be , ere the Lord Jesus can be put on : We shall wrong his perfit holiness , if we think we can slip him on , as a case , over our beastly rags : It is with us , as with Joshua the high Priest ; The filthy garments must first be taken off , and then the Lord shall say unto us : Behold , I have caused thine iniquity to pass from thee , and I will clothe thee with change of rayment . We put on a garment when we apply it all over to our body ; so as that part which is clothed , appears not , but is defended from the air , and from the eye : if we have truely put on the Lord Jesus , nothing of ours is seen , but Christ is all in all , to us ; although this application goes yet deeper ; for we so put him on , that we not onely put our selves into him , but also put him into our selves , by a mutual kinde of Spiritual incorporation . We put him on then , upon our Intellectual parts , by knowing him , by beleeving on him . ( This is eternal life to know thee , and whom thou hast sent , saith our Saviour ; ) and for Faith , no grace doth so sensibly apprehend him , and make him so feelingly ours . We put him on upon our wills , and affections , when we take pleasure in him , when we love him , delight in him , and prefer him to our chiefest joy . Thus do we put him on ; as our Lord , in our humble and dutiful subjection ; as our Jesus , in our faithful affiance ; as Christ , the anointed of God , to be our King , in all holy obedience ; our Priest , in our willing consecration to him ; our Prophet , in our cheerful readiness to be instructed by him : How happy are we , if we be thus decked ; we prank up these poor carcasses of ours gaily , with no small expence ; and when we have done , the stuff , or the fashion , or both , wears out to nothing : But , here is a garment that will never be out of fashion ; Jesus Christ yesterday , and to day , and the same for ever ; yea , the same to us : here , we put him on in Grace , there , in eternal Glory . The Israelites were fourty years in the wilderness , yet their shooes not worn , their apparel not impaired ; but this attire shall not onely hold good in the time of our wandring in this desart , but after we are come into the Canaan of glory , and is best at last . Wherefore do we put on our choisest attire on some high days , but to testifie the cheerfulness of our hearts : Let thy garment be white , saith the Preacher , for now God accepteth thy works : Mephibosheth changed not his raiment since David went out , as one that would have the sorrow of his heart seen in the neglect of his clothes ; although many a one under a gay coat hath an heavy heart , but this attire doth not onely testifie , but make cheerfulness in the soul ; Thou hast given me more joy of heart , then they had in the time that their corn and their wine increased ; and , In thy presence is the fulness of joy ; what can this apparel of ours do but keep us from a blast , or a showre ? it is so far from safeguarding the soul , that it many times wounds it , and that to the death . It was one of the main quarrels against the rich glutton , that he was every day clothed in purple , and byss : How many souls shall once wish that their bodies had been ever either naked , or clad with hair-cloth ? But this aray , as it is infinitely rich and beautiful , so it is as surely defensative of the soul ; and is no less then armor of proof against all assaults , all miseries . What a deal of cost and pains do we bestow upon these wretched bodies of ours , onely to make them pleasing and lovely to the eye of some beholders , as miserable , perhaps , as our selves ; and yet when we have all done , we are ( it may be ) no better then hard-favord , and unhandsome creatures , and contemptible in those eyes from whom we desired most approbation ; Jezebel , for all her licking , is cast out of the window , and troden to dirt in the streets : But this robe we can not wear , and not be amiable in the eyes of the holiest : Behold thou art fair , my beloved ; behold thou art fair , and there is no spot in thee : Lo , in this case , the apparel makes the man ; neither is it in the power of any spiritual deformity , to make us other then lovely , in the sight of our God , whiles we have Christ put on upon us . What ever therefore become of the outward man , let it be my care that my soul be vested with my Lord Jesus ; so shall I be sure , to be safe , rich , amiable here , and hereafter glorious . It was part of our Saviours charge upon the mount , Take no care what to put on ; but it must be the main care of our lives , how to put on Christ upon our souls : This is the prime stole wherewith the father of the Prodigal , graceth his returned son ; the heaven of heavens is not worth such another ; when I have once got this on my back , I shall say , though in a contrary sense , with the Spouse in the Canticles : I have put on my coat , how shall I put it off ? I have washed my feet , how shall I defile them ? XIIII . With how devout passion doth the Psalmist call to all the works of the Almighty to praise him ; as well supposing , that every creature ( even those that have no tongues to speak for themselves ) yet have a tongue to praise their Maker ; The heavens declare the glory of God , and the firmament sheweth his handy work ; Day unto day uttereth speech , and night unto night sheweth knowledg : There is no speech nor language , where their voyce is not heard ; neither is the very earth defective in this duty : Every plant sayes , look on me , and acknowledg , the life , colour , form , smell , fruit , force that I have from the power of my Creator : every worm and flie sayes , look on me , and give God the praise of my living , sense , and motion : every bird sayes ; hear me , and praise that God who hath given me these various feathers , and taught me these several notes : every beast , whiles he bellows , bleats , brays , barks , roars , sayes , It is God that hath given me this shape , this sound ; yea the very mute fishes , are in their very silence , vocal , in magnifying the infinite wisdom and power of him that made them , and placed them in those watery habitations ; Let every thing that hath breath saith the Psalmist , praise the Lord. Yea the very winds whistle , and the sea roars out the praise of the Almighty , who both raises , and allays them at pleasure ; what a shame were it for man , to whom alone God hath given an understanding heart , a nimble tongue , and articulate language , wherein he can express his rational thoughts , to be wanting to this so universal devotion ? and to be as insensible of the great works of God , as the ground that he treads upon ? If others shall be thus unthankfully dumb , Yet praise thou the Lord , O my soul , and all that is within me bless his holy name ; whiles I live will I praise the Lord ; I will sing praises to my God whilest I have any being . But alas Lord thou knowest , I cannot so much as will to praise thee , without thee ; do thou fill my heart with holy desires , and my mouth with songs of thanksgiving . XV. It may seem a strange errand upon which our Saviour tells us he came into the world ; I am come to send fire on the earth : When the two fervent Disciples would have had fire sent down from Heaven upon but a Samaritan Village , our Saviour rebuked them , and told them they knew not of what spirit they were ; yet here , he makes it his own business , to send fire on the earth : Alas ( may we think ) we have fire too much already ; how happy were it rather , if the fire which is kindled in the world , were well quenched ; and what is the main drift of the Prince of darkness but fire ? If not to send fire down from Heaven , upon the inhabitants of the earth ; yet , to send the inhabitants of the earth down to the fire of hell ? As then we finde divers kindes of material fire , Celestial , Elementary , Domestique , Artificial , Natural ; so there is no less variety of spiritual fires : It was in fiery , cloven , tongues , wherein the Holy Ghost descended upon the Apostles , in their Pentecost ; and even this fire did our Saviour come to send down on the earth : Thy word was in mee as fire , saith the Prophet ; and did not our harts burn within us ( said the two Disciples , in their walk to Emaus ) whiles he talked with us ; This fire he also came to send : Heavenly Love , and holy Zeal are fire ; Many waters cannot quench love . My zeal hath consumed me , saith the Psalmist : and these fires our Saviour came to send into the hearts of men ; holy thoughts are no other then the beams of celestial fire , My heart was hot within me ; whiles I was musing , the fire burned , and these , we know he sends : He maketh his Angels spirits , and his ministers a flame of fire : These he sends forth to the earth to minister for them that shall be heirs of of salvation : Besides these , afflictions and persecutions are fire : We have passed through fire and water : Beloved , think it not strange concerning the fiery tryal , which is to try you , as if some strange thing had happened to you : and even these are of his sending ; The Lord hath kindled a fire in Zion , and it hath devoured the foundations thereof . There is no evil in the city , but the Lord hath done it : The Lord hath done that which he had devised , he hath thrown down , and not pitied . But this expression of our Saviour goes yet deeper , and alludes to the effect of Separation , which follows upon the fire of our tryal : When the lump of Oar is put into the furnace , the fire tryes the pure mettal from the dross , and makes an actual division of the one from the other ; so doth Christ by his Word , and Spirit ; even he that is the Prince and God of Peace , comes to set division in the world . Surely , there are holy quarrels worthy of his engagement ; for , as the flesh lusteth and warreth against the spirit , so the spirit fighteth against the flesh ; and this duel may well beseem God for the Author , and the Son of God for the setter of it : these second blows make an happy fray . Nothing is more properly compared then discord to fire ; this , Christ ( the first thing he does ) sets in every heart : there is all quietness , secure ease , and self-contentment in the soul , till Christ come there : How should it be other , when Satan sways all without resistance ? but when once Christ offers to enter , there are straight civil wars in the soul betwixt the old man , and the new ; and it fares with the heart , as with an house divided in it self , wherein the husband and the wife are at variance ; nothing is to be heard , but unquiet janglings , open brawlings , secret opposition ; the houshold takes part , and professes a mutual vexation : This Spiritual self-division , where ever it is , though it be troublesom , yet it is cordial ; it puts the soul into the state of Rebecca●s womb ; which barren , yielded no pain ; but when an Esau and Jacob were conceived , and strugling within , yielded for the time , no ease ; yet this was that which caused her just joy , That she had not so much children , as nations in her womb ; even so the trouble of this inward conflict is abundantly requited with the joy of this assurance , That now Christ is come into our soul , and is working his own desired ends , in , and upon us . Let vain and sensual hearts please themselves in their inward peace and calmness ; there cannot be a greater signe of gracelesness and disfavor of God ; When they shall say Peace , Peace , then shall come upon them sudden destruction : The old word was , No safety in War ; here it is contrary , It is this intestine war of the heart , with fire and sword to our corruptions , that must bring us true rest for the present , and hereafter eternal peace and happiness . Now , Lord , since it is thy desire that this fire should be kindled , kindle thou and enflame my heart with a fervent desire , and endeavor that this thy desire may be accomplished in me : Set me at war with my self , that I may be at peace with thee . XVI . In all that we have to do with God , he justly requires and expects from us , an awful disposition of heart towards his infiniteness ; hereupon it was that he delivered his Law in thunder , fire , smoke , and all dreadful magnificence ; And when upon the same day , he would send down his Spirit , for the propagation of the Gospel , it was done with an astonishing Majesty ; with a sound from Heaven , as of a rushing mighty wind , and with the apparition of cloven and fiery tongues : And as it was thus in the descent of the Holy Ghost in the miraculous gifts ; so it is in the sanctifying Graces : Seldom ever doth God by them seize upon the heart , but with a vehement concussion going before : That of S t Pauls conversion , was extraordinary and miraculous , but in some degree it is thus , in every soul ; We are struck down first , and are made sensible of our spiritual blindness , ere our full call be accomplished ; as it was with Elijah in the Mount of Horeb , There came first a strong wind , that tore the Rocks , and Mountains , and after that , an earth-quake , then a fire , before the still small voyce ; so it is usually in our brests , ere the comfortable voyce of Gods Spirit speak to our hearts , there must be some blustrings , and flashes of the Law : It is our honor , and his favor , that we are allowed to love God ; it is our duty to fear him : We may be too familiar in our love , we cannot be too awful in our fear . XVII . All valuations of these outward things are arbitrary , according to the opinion of their pleasure , or their rarity , or the necessity of their use : Did not mens mindes set a price upon mettals , what were they better then some other entrails of the earth , or one better then other ? If by publike law the mint were ordained to be onely supplyed by our stanneries , how currantly would they pass for more precious then silver mines ? To an Indian , a bracelet of worthless Beads is estimated above his Gold ; an hungry Esau values a mess of pottage above his birth-right : In the siege of Samaria an Asses head was sold for fourscore peeces of silver ; and a Kab of Doves dung for five peeces : We have heard that those of Angola have valued a Dog at the price of many slaves . In all these earthly commodities , the market rises , and falls according to conceit , and occasion ; neither is there any intrinsecal , and setled worth in any of them ; onely Spiritual things , as Vertue and Grace are good in themselves ; and so carry their infinite value in them , that they make their owner absolutely rich , and happy : When therefore I see a rich man hugging his bags , and admiring his wealth , I look upon that man with pity , as knowing the poorness of that pelf wherein he placeth his felicity ; neither can I behold him with other eyes , then those , wherewith , a discreet European sees a savage Indian priding himself in those trifles , which our children have learned to contemn : On the other side when I see a man rich in the endowments of minde , well-fraught with knowledg , eminent in goodness , and truly gracious , I shall rise up to that man ( how homely so ever his outside be ) as the most precious and excellent peece which this world can afford . XVIII . Should I but see an Angel , I should look ( with Manoah ) to dye no other death then the sight of that glory ; and yet even that Angel is fain to hide his face , as not able to behold the infinite Majesty of God his Creator : When Moses did but talk with God in the Mount , for fourty days , his face did so shine , that the Israelites could not look upon the lustre of his countenance , even the very presence of the Divine Majesty not onely hath , but communicates glory : Lord , that I could see but some glimpse of the reflection of those glorious beams of thine upon my soul ; how happy should I be in this vision , whose next degree is perfectly beatifical . XIX . As good , so evil is apt to be communicative of it self ; and this so much more , as it meets with subjects more capable of evil then good ; the breath of a plague-sick man taints the air round about him ; yea , the very sight of blear eyes infects the sound ; and one yawning mouth stretcheth many jaws : How many have we known , that have been innocent in their retiredness , miserably debaucht with leud conversation ? Next to being good , is , to consort with the vertuous ; It is the most merciful improvement of an holy power to separate the precious from the vile ; it is the highest praise of a constant goodness , for a Lot to be righteous in the midst of Sodom . XX. We are all apt to put off the blame of our miscarriages from our selves : Even in paradise we did so : It was the woman , saith Adam , it was the Serpent , saith the woman : How have we heard fond gamesters cast the blame of their ill luck upon the standers by , which intermedled nothing but by a silent eye-sight : So the idolatrous Pagans of old , though flagitiously wicked , yet could impute their publike judgments to none but the Christians , whose onely innocence was their protection from utter ruine ; So foolishly partial doth our self-love render us to our own demerits , that all are guilty save our selves : Yea , rather then we will want shifts , our very stars shall be blamed ; which are no more accessary to our harms , then our eyes are to the Eclipses of their most eminent Lights . As on the contrary , we are ready to arrogate unto our selves those blessings , which the meer bounty of Divine Providence hath cast upon us ; whereto we could not contribute so much as an hand to receive them , but by the mercy of the giver : It cannot be well with me , till I have learned to correct this palpable injustice in both ; challenging to my self all my errors , and guilt of sufferings , and yielding to God the praise his own free and gracious beneficence . XXI . How profitable and beneficial a thing is affliction ; especially to some dispositions more then other : I see some trees that will not thrive , unless their roots be laid bare ; unless ( besides pruning ) their bodies be gashed and sliced ; others , that are too luxuriant , except divers of their blossoms be seasonably pulld off , yield nothing : I see too rank corn , if it be not timely eaten down , may yield something to the barn , but little to the granary : I see some full bodies , that can enjoy no health without strong evacuations , blood-lettings , fontinels ; such is the condition of our spiritual part : It is a rare soul that can be kept in any constant order without these smarting remedies ; I confess mine cannot : How wilde had I run , if the rod had not been over me ? Every man can say he thanks God for ease ; for me , I bless God for my troubles . XXII . When I consider what an insensible Atome man is , in comparison of the whole body of the Earth ; and what a meer Center-point the Earth is , in comparison of the vast circumference of Heaven ; and what an almost-infinite distance there is betwixt this point of Earth , and that large circle of the Firmament ; and therewithal think of the innumerable number , and immense greatness of those heavenly Luminaries : I cannot but apprehend how improbable it is , that those Stars should , at such a distance , distinguish betwixt one man , and another ; betwixt one limb of the same body , and another ; betwixt one spot of Earth , and another ; and in so great a mixture , and confusion of influences , should give any distinct intimation of particular events in nature ; and much more of meer contingencies of arbitrary affairs . As for the Moon , by reason of her vicinity to the Earth , and sensible predominance over moysture ; and for the Sun , the great magazin of Light and Heat , I acknowledg their powerful ( but unpartial ) operations upon this whole globe of Earth and Waters , and every part of it , not without just wonder and astonishment ; the other Stars may have their several vertues and effects , but their marvelous remoteness , and my undiscernable nothingness , may seem to forbid any certain intelligence of their distinct workings upon me : But whether these glorious Lights give , or take any notice of such an imperceptible mite as I ; sure I am , there is great reason I should take notice of them ; of their beauteous lustre , of their wonderful magnitude , of their regular motion ; and be transported with admiration of that omnipotent power , wisdom , providence , which created this goodly and mighty host of Heaven , and guides them in their constant march , without the least deviation from their first setting out , to the last moment of their final conflagration . O the narrowness of my wretched heart , that affords not room enough for wonder at that which I cannot but see ! XXIII . It becomes not us to be niggardly where our Saviour intends bounty : How glad should we be rather to ampliate the benefit of the great Work of our Redeemer ? but surely , I cannot see upon what warrant that favor is grounded , that enlargeth the fruit of Christs redemption , to the Angels : the good needed it not , the evil were not capable of it ; onely mankinde was captiv'd , and redeemable by that invaluable ransom . Doubtless those blessed Spirits have their part in the joy and gratulation of the infinite mercy of our deliverance ; for if they rejoyce at the conversion of one sinner , what triumph do we think there is in Heaven at the Universal Redemption of all beleevers ? The propriety of this favor hath reason to ingage us so much the more : Lord , thy mercy is free , and boundless ; thou wouldst pass by the lapsed Angels , and leave them in their sin , and their chains ; and onely rescue miserable man out of their Hell. O for an heart that might be in some measure answerable to so infinite mercy ; and that might be no less captiv'd to thy love , then it is freed by thy Redemption . XXIIII . Men do commonly wrong themselves with a groundless expectation of good ; fore-promising to themselves all fair terms in their proceedings , and all happy success in the issue ; boding nothing to themselves but what they wish ; even the man after Gods own heart could say , In my prosperity I said , tush , I shall never be removed ; wherein their misreckoning makes their disappointment so much the more grievous : Had not David made such account of the strength and stability of his Mountain , it could not have so much troubled him to have it levell'd with the Plain ; on the contrary , the evils which we look for , fall so much the less heavily , by how much we are fore-prepared for their entertainment ; what ever by-accidents I may meet withal besides , I have two fixed matches that I must inevitably incounter with , Age , and Death ; the one is attended with many inconveniences , the other with much horror : let me not flatter my self with hopes of jollity , and ease . My comforts for Heaven shall ( I trust ) never fail me ; but for the present world , it shall be well for me , if I can without too much difficulty scramble out of the necessary miseries of life ; and without too much sorrow crawl to my grave . XXV . Heaven hath many tongues that talk of it , more eyes to behold it , but few hearts that rightly affect it : Ask any Christian ( especially ) whom ye shall meet with ; he will tell you , thither he shapes his course ; there he hath pitcht his hopes , and would think himself highly wronged by that man , who should make doubt of either his interest or speed : But , if we shall cast our eyes upon the lives of men , or they reflect their eyes upon their own bosomes , the hypocrisie will too palpably discover it self : for surely , which way so ever the faces look , the hands and feet of the most men move hell-ward : If malice , fraud , cruelty , oppression , injustice , excess , uncleanness , pride , contention , covetousness , lyes , heresies , blasphemies , disobedience be the way thither , wo is me , how many walk in that wide and open road to destruction ? but even there where the heart pretends to innocence , let a man strictly examine his own affections , he shall finde them so deeply earthed , that he shall be forced to confess his claim to Heaven is but fashionable : Ask thy self but this one question , O man , whatsoever thou art , ask it seriously ; Might I this very hour go to Heaven , am I willing and desirous to make a present change of this life for a better ? and tell me sincerely , what answer thou receivest from thine own heart . Thy judgment cannot but tell thee that the place is a thousand times better ; that the condition would be infinitely advantageous , to exchange baseness for glory , misery for blessedness , time for eternity , a living death , for a life immortal : If thou do now fumble , and shuffle , and demur upon the resolution , be convinced of thine own worldliness , and infidelity ; and know , that if thy heart had as much of Heaven as thy tongue , thou couldst not but say with the chosen vessel , I desire to depart hence , and to be with Christ , which is far better . XXVI . There is no earthly pleasure whereof we shall not soon grow weary ; and be as willing to intermit , as ever we were to entertain it ; and if the use of it continue , the very frequency makes it disregarded ; so as that which at first we esteemed rare and precious , is now looked upon as common and despicable ; and if it be such , as that our impetuous affection is too much transported with a present fruition , we are so much the more distempered in the loss : on the contrary , those painful yokes , which at the first imposing seemed insupportable , grow tolerable by custom and long acquaintance ; so as I know not how it comes to pass , that time hath a contrary power , both to aggravate , and lighten evils : those pleasures are onely worthy to carry our hearts , which are measured by no less then eternity ; and those pains most justly formidable which know neither end , nor remission . XXVII . The nearer our Saviour drew to his glory , the more humility he expressed : His followers , were first his servants , and he their Master ; then his disciples and he their Teacher ; soon after they were his friends , and he theirs ; straightways after his resurrection , and entrance into an immortal condition , they were his brethren ; Go to my brethren , and say unto them , I ascend to my Father , and your Father . Lastly , they are incorporated into him , and made partakers of his glory , That they also may be one with us , saith he , I in them , and thou in me : that they may be made perfect in one ; and the glory which thou gavest me , I have given them . O Saviour , was this done for the depressing of thy self , or for the exaltation of us ; or rather for both ? how couldst thou more depress thy self , then thus to match thy self with us poor wretched creatures ? how couldst thou more exalt us , then to raise us unto this entireness with thee the All-glorious , and eternal Son of God ? how should we learn of thee to improve our highest advancement to our deepest humility , and so to regard each other , that when we are greatest , we should be least ? XXVIII . How apt we are to misconstrue the Spirit of God , to our own disadvantage ? whiles the blessed Apostle bids us to work out our salvation with fear and trembling ; he doth not bid us to work it out with doubt and distrust : It is the Psalmists charge , that we should serve the Lord with fear , and rejoyce in him with trembling ; so as there is a fear without diffidence , and a trembling that may consist with joy ; trembling is an effect of fear , but this fear which we must affect is reverential , not slavish , not distrustful : Indeed , when we look upon our selves , and consider our own frailties and corruptions , and Gods infinite justice , we have too just cause of doubt and dejection , yea ( were it not for better helps ) of utter despair ; but when we cast up our eyes to the power of him that hath undertaken for us , and the faithfulness of him that hath promised ; and the sure mercies of him that hath begun his good work in us , we can fear with confidence , and rejoyce in our trembling : For what are our sins to his mercies , our unworthiness to his infinite merits , our weaknesses to his omnipotence ! I will therefore so distrust my self , that I will be stedfastly confident in the God of my salvation ; I will so tremble before the glorious Majesty of my God , that I may not abate of the joy of his never-failing mercy . XXIX . What a large and open hand hath our God ? how infinitely doth his bounty transcend not the practise onely , but the admiration of man ? We think it well if upon often asking we can receive small favors : if after long delay , we can be gratified with a condescent ; and if we have received one curtesie , that is a bar to a second ; whereas our munificent God gives us not onely what we ask , but what we ask not ; and therefore before we ask : yea , it is he that gives us to ask , neither could we so much as crave good things , if he did not put into us those holy desires ; yea , he not onely gives us blessings , before we ask ; but he gives us the best things , a right to eternal glory , before we are at all , yea , before the world was ; and as he prevents us in time , so he exceeds our thoughts in measure , giving us more then we ask : Rachel would have a Son ; God gives her two : Abraham sues that Ishmael may live ; God gives him to prosper and to be the father of many Princes : Yet more , he gives us what we cannot ask . The dumb Demoniack could not sue for himself ; his very silence was vocal , and receives what he would , and could not request : yea lastly , which is the great improvement of his mercy , he gives us against our asking ; our ignorance sues against our selves , requiring hurtful things , he will not suffer our hearts and tongues to wrong us ; but withholds what we unfitly crave , and gives us what we should , and do not crave ; as the fond childe cryes to his father for a knife ; he reaches him a spoon that may feed , and not hurt him . O the Ocean of divine bounty , boundless , bottomless ; O our wretched unworthiness , if we be either niggardly to our selves in not asking blessings , or unthankful to our God in not acknowledging them ! XXX . Infidelity and faith look both through the same perspective glass , but at contrary ends : Infidelity looks through the wrong end of the glass , and therefore sees those objects which are neer , a far off ; and makes great things little ; diminishing the greatest spiritual blessings ; and removing far from us , threatned evils : Faith looks at the right end , and brings the blessings that are far off in time , close to our eye ; and multiplies Gods mercies which in a distance lost their greatness : Thus the Father of the faithful saw his seed possessed of the promised land , when as yet he had no seed , nor was likely to have any ; when the seed which he should have , should not enjoy it till after four hundred years ; thus that good Patriark saw Christs day , and rejoyced : Thus our first parent comforted himself after his ejection out of paradise , with the foresight of that blessed seed of the woman , which should be exhibited almost four thousand years after : still , and ever faith is like it self ; what use were there of that grace , if it did not fetch home to my eye things future , and invisible ? That this dissolved body shall be raised out of the dust , and enlived with this very soul wherewith it is now animated ; and both of them put into a condition eternally glorious , is as clearly represented to my soul in this glass , as if it were already done . Faithful is he that hath promised , which will also do it . XXXI . Who can think other then with scorn of that base and unworthy conceit which hath been entertained by some , that our Saviour lived here on earth upon alms ? He that vouchsafed to take upon him the shape of a servant , would have hated to take upon him the trade of a begger : Service is a lawful calling ; beggery not so : he that gave life to all creatures , could take a maintenance from them without asking : he that did command the fish to bring the tribute money for himself and his disciples , and could multiply a few loaves and fishes for the relief of thousands ; could rather raise a sustenance to himself , and his , then beg it : But here was neither need , nor cause ; even ordinary means failed not ; many wealthy followers , who had received cures and miraculous deliverances ( besides heavenly doctrine ) from him , ministred to him of their substance : neither was this out of charity , but out of duty ; in the charge which he gave to his disciples ( when he sent them by payrs to preach abroad ) he tells them the laborer is worthy of his wages ; and can we think this rule doth not much more hold concerning himself ? had not himself and his family been furnished with a meet stock raised from hence ; what purse was it which Judas bore ? and how could he be a theif in his office , if his bags were empty ? He therefore that could say , It is a more blessed thing to give , then to receive ; certainly would not choose ( when it was in his power ) rather to receive then give : The earth is the Lords , and the fulness thereof ; and he distributes it as he pleaseth , amongst the children of men : For me , I hope I shall have the grace to be content with whatsoever share shall fall to my lot ; but my prayer shall be that I may beg of none but God. XXXII . What a madness it is in us to presume , on our interest in Gods favor , for the securing of our sinfulness from judgment ? The Angels were deeper in it then we mortals can ever hope to be , in these houses of clay ; yet long since are ugly Devils ; and they which enjoyed the liberty of the glorious Heavens , are now reserved in everlasting chains of darkness ; And if we look down upon earth , what darling had God in the world but Israel ? This was his first born , his lot , his inheritance ; of whom he said , Here I have a delight to dwell . And now , where is it ? O the woful desolations of that select people ! What is it to tell of the suffossion of her vineyards ? vastation of her tents ? the devouring of her land ? demolition of walls ? breaking down Altars ? burning of Cities ? spoyling of houses ? dashing in peices their children , ravishing their wives , killing of their Priests , eating of their own children of but a span long , and a thousand such woful symptomes of war : the Psalmist hath said a word for all ( in a just , but contrary sense ) Destructions are come to a perpetual end ; what destruction can be more , when there is no Israel ? How is that wretched nation vanished no man knows whither ! so as it was Jezebels curse that nothing was left , whereof it could be said , this was Jezebel , So there is not one peece of a man left in all the world , of whom we can say ; This was of one of the tribes of Israel : as for those famous Churches , which were , ( since that ) honored with the preaching , and pens of the blessed Apostles , where are they now to be lookt for , but amongst the rubbish of cursed Mahumetism ? O that we could not be high-minded , but fear . XXXIII . What a woful conversion is here ? The sting of death is sin ; and the sting of sin is death ; both meet in man , to make him perfectly miserable ; Death could not have stung us ; no , could not have been at all , if it had not been for sin : And sin , though in it self extreamly heinous yet were not so dreadful , and horrible , if it were not attended with death : How do we owe our selves to the mercy of a Saviour , that hath freed us from the evil of both ; having pulled out the sting of death which is sin , that it cannot hurt us ; and having taken such order with the sting of sin , which is death , that in stead of hurting , it shall turn beneficial to us : Lord , into what a safe condition hast thou put us ? If neither sin , nor death can hurt us , what should we fear ? XXXIV . How unjustly hath the presumption of blasphemous cavillers been wont to cast the envy of their condemnation meerly upon the absolute will of an unrespective power , as if the damnation of the creature were onely of a supreame will , not of a just merit ; the very name of Justice convinces them ; a punitive Justice cannot but suppose an offence : It is not for us to rack the brains , and strain the heart-strings of plain honest Christians with the subtilties of distinctions , of a negative , and positive reprobation , of causes and consequences ; truths meet for the Schools : It is enough that all Christian Divines ; the Synods both of Dort and Trent agree in this truth ; that never man is , was , can be miserable but for sin , yea , for his own sin ; The Prophet tells us so in terms , Why is the living man sorrowful , man suffereth for his sin : Nothing can be more true then that of Bildad the Shuhite , Behold , God will not cast away a perfect man : thy perdition is of thy self , O Israel . It is no less then rank blasphemy to make God the author of sin : Thou art the God that hast no pleasure in wickedness , neither shall any evil dwel with thee , saith the Psalmist ; our sin is our own , and the wages of sin is death ; he that doth the work earns the wages ; so then the righteous God is cleared both of our sin , and our death ; onely his justice pays us what we will needs deserve ; Have I any pleasure at all ( saith he ) that the wicked should die , and not that he should return from his ways and live ? wherefore return yea and live . What a wretched thing is a willful sinner that will needs be guilty of his own death ? Nothing is more odious amongst men , then for a man to be a felon of himself ; besides the forfeiture of his estate , Christian burial is denied him , and he is cast forth into the highway , with a stake pitcht through his body , so as every passenger that sees that woful monument is ready to say : There lyes the carcass , but where is the soul ? But so much more heinous is the self-felony of a wilful sinner , because it is immediatly acted upon the soul ; and carries him with pleasure in the ways of an eternal death . O Lord , cleanse thou me from my secret faults ; keep thy servant also from presumptuous sins , lest they get the dominion over me . XXXV . We are wont to say , That we ought to give even the Devil his due ; and surely , it is possible for us to wrong that malignant spirit , in casting upon him those evils which are not properly his : It is true , that he is the tempter ; and both injects evil motions , and draws them forth into act : but yet , all ill is not immediatly his ; we have enough besides , of our own : Every man , saith St. James , is tempted when he is drawn away of his own lust , and enticed ; then when lust hath conceived , it bringeth forth sin ; and sin when it is finished bringeth forth death ; Lo , both the lust , and the seducement are our own ; the sin is ours , the death ours : There are indeed diabolical suggestions which are immediatly cast into us by that wicked one ; but there are carnal tentations that are raised out of our own corrupt nature ; these need not his immediate hand ; he was the maine agent in our depravation ; but being once depraved we can act evil of our selves : And if Satan be the father of sin , our will is the mother ; and sin is the cursed issue of both : He could not make our sin without our selves ; we concur to our own undoing : It was the charge of the Apostle , That we should not give place to the Devil ; Lo , he could not take it , unless we gave it ; our will betrays us to his tyranny ; in vain shall we cry out of the malice and fraud of wicked spirits , whiles we nourish their complices in our bosomes . XXXVI . I cannot but think with what unspeakable joy old Simeon dyed , when , after long waiting for the consolation of Israel , he had now seen , the Lords Christ ; when I hear him say , Lord , now lettest thou thy servant depart in peace , according to thy word , for mine eyes have seen thy salvation ; Methinks I should see his soul ready to flie out of his mouth in an heavenly ravishment ; and even then upon its wing towards its glory ; for now his eyes saw , and his arms embraced , in Gods salvation , his own ; in Israels glory , his own : How gladly doth he now see death , when he hath the Lord of life in his bosome ? or how can he wish to close up his eyes with any other object ? yet when I have seriously considered it , I cannot see wherein our condition comes short of his : He saw the childe Jesus but in his swathing-bands , when he was but now entering upon the great work of our redemption ; we see him , after the full accomplishment of it , gloriously triumphing in Heaven : He saw him but buckling on his armor , and entring into the lists ; we see him victorious . Who is this that cometh from Edom with dyed garments from Bozra ; this that is glorious in his apparel , traveling in the greatness of his strength , mighty to save ? He could onely say : To us a childe is born , to us a son is given : We can say , Thou hast ascended on high , thou hast led captivity captive , thou hast received gifts for men : It is true , the difference is , he saw his Saviour with bodily eyes , we with mental ; but the eyes of our Faith are no less sure and unfailing , then those of Sense : Lord , why should not I , whose eyes have no less seen thy salvation , say , Now let thy servant depart , not in peace onely , but in a joyful sence of my instant glory . XXXVII . When I think on my Saviour in his agony , and on his cross , my soul is so clouded with sorrow , as if it would never be clear again : those bloody drops , and those dreadful ejulations ( methinks ) should be past all reach of comfort : but when I see his happy eluctation out of these pangs , and hear him cheerfully rendring his spirit into the hands of his Father ; when I finde him trampling upon his grave , attended with glorious Angels , and ascending in the chariot of a cloud to his Heaven ; I am so elevated with joy , as that I seem to have forgotten there was ever any cause of greif in those sufferings . I could be passionate to think , O Saviour , of thy bitter and and ignominious death , and most of all , of thy vehement struglings with thy fathers wrath for my sake , but thy conquest and glory takes me off , and calls me to Hallelujahs of joy and triumph ; Blessing , honor , glory , and power be unto him that sitteth upon the Throne , and unto the Lamb for ever and ever . XXXVIII . It is not hard to observe that the more holy any person is , the more he is afflicted with others sin : Lot vexed his righteous soul with the unclean conversation of the Sodomites ; Davids eyes gush't out rivers of water because men kept not the Law ; Those that can look with dry and undispleased eyes upon anothers sin , never truly mourned for their own : Had they abhorred sin , as sin , the offence of a God would have been grievous to them in whomsoever : It is a godless heart that doth not finde it self concerned in Gods quarrel ; and that can laugh at that , which the God of Heaven frowns at ; my soul is nearest to me , my sorrow therefore for my sin must begin at home , but it may not rest there ; from thence it shall diffuse it self all the world over : Who is offended , and I burn not ? who offendeth , and I weep not ? XXXIX . The world little considers the good advantage that is made of sins : surely the whole Church of God hath reason to bless God for Thomas his unbelief , not in the act , which was odious ( after so good assurances ) but in the issue his doubt proves our evidence ; and his confession ( after his touch had convinced him ) was more noble , then his incredulity was shameful . All his attendance upon Christ had not taught him so much divinity , as this one touch : Often had he said , my Lord , but never my God , till now : Even Peters confession ( though rewarded with the change of his name ) came short of this : The flame that is beaten down by the blast of the bellowes , rises higher then otherwise it would ; and the spring water that runs level in the Plain , yet if it fall low , it will therefore rise , high ; the shaken tree roots the deeper : Not that we should sin that grace may abound , God forbid ; he can never hope to be good that will be therefore ill , that he may be the better : but that our holy zeal should labor to improve our miscarriages to our spiritual gain , and the greater glory of that Majesty whom we have offended : To be bettered by grace it is no mastery ; but to raise more holiness out of sin , is a noble imitation of that holy God , who brings light out of darkness , life out of death . XL. Every man best knows his own complaints , we look upon the outsides of many , whom we think happy ; who in the meane time are secretly wrung with the inward sense of their own concealed sorrows , and under a smooth and calm countenance smother many a tempest in their bosome . There are those , whose faces smile , whiles their conscience gripes them closely within ; There are those that can dissemble their poverty , and domestick vexations , reserving their sighs till their back be turned ; that can pick their teeth abroad , when they are fasting , and hungry at home : and many a one forces a song when his heart is heavy : No doubt Naomi made many a short meal after her return to Bethlehem , yet did not whine to her great kinred in a bemoaning of her want : And good Hannah bit in many a grief , which her insulting rival might not see : On the contrary , there are many whom we pity as miserable , that laugh in their sleeve , and applaud themselves in their secret felicity ; and would be very loath to exchange conditions with those that commiserate them . A ragged Cynick likes himself at least as well as a great Alexander : The mortifyed Christian that knows both worlds , looks with a kinde of contented scorn upon the proud gallant , that contemns him ; as feeling that heaven within him , which the other is not capable to believe . It is no judging of mens real estate by their semblance ; nor valuing others worth by our own rate : And for our selves , if we have once laid sure grounds of our own inward contentment and happiness , it matters not greatly if we be mis-known of the world . XLI . For one man to give titles to another is ordinary ; but for the great God to give titles to a poor wretched man is no less then wonderful : Thus doth the Lord to Job ; There is none like him in the earth , a perfect and upright man : O what must he needs be , in whom his maker glories ! Lo ; who would have looked for a Saint in so obscure a corner of the east , and in so dark a time , before ever the Law gave light to the world ? yet even then the land of UZ yields a Job ; no time , no place can be any bar to an infinite mercy : Even this while , for ought I see , the Sun shined more bright in Midian then in Goshen : Gods election will be sure to finde out his own any where out of hell ; and if they could be there , even there also : Amongst all those idolatrous heathen , Job is perfect and upright ; his religion and integrity is so much the more glorious , because it is so ill neighbored ; as some rich Diamond is set off by a dark foyl . O the infinite goodness of the Almighty that picks out some few grains out of the large chaff-heap of the world , which he reserves for the granary of a blessed immortality : It is not of him that willeth , nor in him that runneth , but of God that hath mercy . We might well imagine that such a sprig must sprout out of the stock of faithful Abraham ; what other loyns were likely to yield so holy an issue ? And if his Sarah must be the mother of the promised seed , yet why might he not also raise a blessed seed from Keturah ? The birth doth not always follow the belly : even this second brood yields an heir of his fathers faith ; it is said , That to the sons of the Concubines Abraham gave gifts , and sent them away to the East : Surely this son of the Concubine carries away as rich a legacy of his fathers grace as ever was enjoyed by the Son of the promise at home . The gifts that Abraham gave to Midian were nothing to those gifts which the God of Abraham gives to this son of Midian ; who was perfect and upright , one that feared God and eschued evil . I perceive the holy and wise God meant to make this man a patern as of patience , so of all heavenly vertues ; he could not be fit for that use if he were not exquisite ; and what can be wanting to that man , of whom God holily boasts that he is Perfect ? And now what mettal is so fit to challenge the fire of affliction as this pure gold ? and who is so fit a match for the great Adversary as this Champion of God ? Never had he been put upon so hard a combat , if God had not well known both the strength that he had given him , and the happy success of his conflict : little doth that good man know what wager is laid on his head , but strongly incounters all his tryals : The Sabeans have bereft him of his Oxen ; the Chaldees of his Camels ; the fire from Heaven of his sheep ; the tempest of his children ; Satan of his health ; and had not his wife been left to him for his greatest cross , and his friends for his further tormentors , I doubt whether they had escaped . Lo there sits the great Potentate of the East , naked and forlorn in the ashes ; as destitute of all comforts , as full of painful boyls and botches ; scraping his loathsome hide with a potsheard ; yet even in that woful posture possessing his soul in patience , maintaining his innocence , justifying his Maker , cheering himself in his Redeemer , and happily triumphing over all his miseries , and at last made the great miroir of divine bounty to all generations : Now must Job pray for his freindly persecutors , and is so high in favor with God , that it is made an argument of extream wrath against Israel ; that though Noah , Daniel , and Job were in the land they should deliver none but their own souls : O God , this Saint could not have had this strength of invincible patience without thee : thou that rewardest it in him , didst bestow it upon him : it is thy great mercy to crown thine owne works in us : thy gifts are free , thou canst fortifie even my weak soul with the same powers , strengthen me with the same grace , and impose what thou wilt . XLII . As it shall be once in glory , so it is in grace , there are degrees of it : The Apostle that said of his auditors , they have received the holy Ghost as well as we , did not say ; they have received the holy Ghost as much as we : We know the Apostles had so much as to give it to others ; none besides them could do so : It is an happy thing to have any quantity of true sanctifiying grace at all ; every drop of water is water , and every grain of gold is gold , every measure of grace is precious : But who is there that when he is dry would take up with one drop of liquor when he might have more ? or if covetously minded , would sit down content with one dram of gold ? in such cases a little doth but draw on a desire of more : it is strange to see that in all other commodities we desire a fulness : If God give us fruit of our bodies , it contents us not to have an imperfect childe , but we wish it may have the full shape and proportion : and , when God hath answered us in that , we do not rest in the integrity of parts , but desire that it may attain to a fulness of understanding , and of stature ; and then lastly to a fulness of age : We would have full dishes , full cups , full cofers , full barns ; a fulness of all things , save the best of all , which is , the holy Ghost . Any measure of spiritual grace contents us ; so as we are ready to say with Esau : I have enough my brother . There is a sinful kinde of contentation , wherewith many fashionable Christians suffer themselves to be beguiled , to the utter undoing of their souls : for hereupon they grow utterly careless to get , what they think they have already : who cares to eat that is full cramed ? and by this means they live and die graceless : for had they ever tasted how sweet the Lord is in the Graces of his holy Spirit , they could never think they had enough ; and whiles they do think so , they are utterly uncapable of either having , or desiring more : As there is a sinful ; so there is an holy covetousness , which the more it hath , the more it affects : Lord make me thus covetous , and I cannot chuse but be rich ▪ XLIII . What a marvelous familiarity was this which Moses had with God : That the Lord spake unto Moses , face to face , as a man speaketh to his friend ! and yet more , that Moses so spake to God! what a bold and high request was that which Moses made to God : I beseech thee shew me thy glory , that is ( as it is there interpreted ) thy face ! that face which no man might see and live : Lo ; God had immediately before spoken to Moses even to his face , out of the cloudy pillar : that doth not satisfie his holily-ambitious soul : but , as he heard the voyce , so he must see the face of the Almighty : That cloudy pillar did sufficiently represent unto him the presence of the great God of Israel ; yet still he sues for a sight of his glory : This is no patern for flesh and blood ; far be it from our thoughts to aspire so high : Thy face , O God , will we seek : but in thy blessed ordinances , not in thy glorious and incomprehensible essence : It is not for me as yet to presume so far as to desire to see that infinite light which thou art , or that light wherewith thou art cloathed , or that light inaccessible wherein thou dwelest : Onely , now shew me the light of thy countenance in grace , and prepare my soul for that light of glory ; when I shall see as I am seen . XLIV . In the waters of life , the divine Scriptures , there are shallows , and there are deeps ; shallows where the lamb may wade , and deeps where the Elephant may swim : If we be not wise to distinguish , we may easily mis-carry : he that can wade over the foord , cannot swim through the deep ; and if he mistake the passage he drowns : What infinite mischeif hath arisen to the Church of God from the presumption of ignorant and unlettered men , that have taken upon them to interpret the most obscure Scriptures , and pertinaciously defended their own sense ? How contrary is this to all practise in whatsoever vocation ? In the Taylors trade , every man can stitch a seam , but every man cannot cut out a garment : In the Saylers art , every one may be able to pull at a cable , but every one cannot guide the helm : In the Physitians profession , every gossip can give some ordinary receits upon common experience ; but to finde the nature of the disease , and to prescribe proper remedies from the just grounds of art , is proper to the professors of that science ; and we think it absurd and dangerous to allow every ignorant Mountebank to practise : In matter of law , every plain country-man knows what belongs to distraining , impounding , replevying : but to give sound counsel to a clyent in a point of difficulty , to draw firm conveyances ; to plead effectually , and to give sound judgment in the hardest cases , is for none but Barristers , and Benchers : And shall we think it safe that in Divinity , which is the mistress of all Sciences , and in matters which may concern the eternal safety of the soul , every man should take upon him to shape his own coat , to steer his own way , to give his own dose , to put and adjudg his own case ? The old word was , that Artists are worthy to be trusted in their own trade : Wherefore hath God given to men skill in arts and tongues ? Wherefore do the aptest wits spend their times and studies from their infancy upon these sacred imployments , if men altogether inexpert in all the grounds , both of art and language , can be able to pass as sound a judgment in the depths of Theological truths , as they ? How happy were it if we could all learn ( according to that word of the Apostle ) to keep our selves within our own line : As Christians , the Scriptures are ours ; but to use , to enjoy ; to read , to hear , to learn , to meditate , to practise ; not to interpret according to our private conceit ; for this faculty we must look higher : The Priests lips are to preserve knowledg : and they shall seek the Law at his mouth : for he is the messenger of the Lord of hosts . XLV . When we see the year in his prime and pride , decked with beautiful blossoms , and all goodly varieties of flowers , cheered with the Musick of birds , and stated in a sweet and moderate temper of heat and cold ; how glad we are that we have made so good an exchange for an hard and chilling winter ; and how ready we could be to wish that this pleasant and happy season might last all the year long : But herein ( were our desires satisfied ) we should wish to our own great disadvantage : for if the spring were not followed with an intension of Summers heat , those fruits whose hopes we see in the bud and flower , could never come to any perfection : and even that succeeding fervor , if it should continue long , would be no less prejudicial to the health and life of all creatures ; and if there were not a relaxation of that vigorous heat in Autumn , so as the sap returns back into the root , we could never look to see but one years fruit . And thus also it is spiritually : if our prosperity were not intermixed with vicissitudes of crosses ; and if the lively beams of grace were not sometimes interchanged with cold desertions , we should never know what belongs to spiritual life : What should we do then , but be both patient of , and thankful for our changes ; and make no account of any constancy , till we attain to the Region of rest and blessedness ? XLVI . What fools doth the devil make of those men which would fain otherwise be accounted wise ? who would think that men could be so far forsaken of their reason , as to fall down before those stocks and stones which their own hands had carved ; to guide their enterprises by the fond auguries of the flying , or posture , or noyse of fowls ; or the inspection of the entrails of beasts ; to tye the confidence of their success to certain scrawls , and characters , which themselves have devised : to read their own or others fortunes in their hands or stars : to suffer themselves mocked with deceitful visions ? neither are his spiritual delusions less gross and palpable ; wise Solomon speaks of the wickedness of folly ; and we may no less truly invert it ; the folly of wickedness , the fool , saith our Saviour , builds his house upon the sand , so as it may be washt away with the next waves ; what other doth the foolish worldling , that builds all his hopes upon uncertain riches , momentany pleasures , deceitful favors ? The fool ( saith Solomon ) walketh in darkness ; the sinner walks in the darkness of ignorance , through the works of darkness , to the pit of darkness : The fool , saith the Preacher , knows not the way into the city : The worldling may perhaps hit the way through the golden gates of honor ; or down to the mines of wealth ; or to the flowry garden of pleasure ; but the way of true peace he knows not : he no more knows the way to Heaven , then if there were none : The fool ( saith the Psalmist ) hath said in his heart , there is no God ; Did not the wicked man say so , he durst not wilfully sin in the face of so mighty and dreadful an avenger . Lastly , the fool is apt to part with his patrimony for some gay toys : and how ready is the carnal heart to cast away the Favor of God , the inheritance of Heaven , the salvation of his soul , for these vain earthly trifles ? Holy men are wont to pass with the world for Gods fools ; ( alas ! how little do these censurers know to pass a true judgment of wisdom and folly ? he that was rapt into the third Heaven , tells us , That the foolishness of God is wiser then men , and the weakness of God stronger then men ; but this we are sure of , that wicked men are the devils fools ; and that judgments are prepared for scorners , and stripes for the back of fools . XLVII . There are some things which are laudable in man , but cannot be incident into God ; as a bashful shamefastness , and holy fear : And there are some dispositions blame-worthy in men , which are yet , in a right sence , holily ascribed unto God , as unchangeableness , and irrepentance : Attributes and qualities receive their limitations according to the meet subjects to which they belong ; with this sure rule , That whatsoever may import an infinite purity and perfection , we have reason to ascribe to our Maker ; whatever may argue infirmitie , misery , corruption , we have reason to take to our selves : Neither is it otherwise in the condition of men : One mans vertue is anothers vice ; so boldness in a woman , bashfulness in an old man , bounty in a poor man , parsimony in the great , are as foully unbeseeming , as boldness in a Soldier , bashfulness in a childe , bounty in the rich , parsimony in the poor , are justly commendable . It is not enough for us to know what is good in it self , but what is proper for us : else , we may be blemished with that which is anothers honor . XLVIII . It is easie to observe that there are five degrees of the digestion of our spiritual food : First it is received into the cell of the ear , and there digested by a careful attention ; then it is conveyed into the brain , and there concocted by due meditation , from thence it is sent down into the heart , and there digested by the affections ; and from thence it is conveyed to the tongue , in conference , and holy confession ; and lastly , it is thence transmitted to the hand , and there receives perfect digestion , in our action and performance : And as the life and health of the body cannot be maintained , except the material food pass through all the degrees of bodily concoction , no more can the soul live and prosper in the want of any of these spiritual degrees of digestion ; And as where the food is perfectly concocted , the body grows fat and vigorous ; so is it with the soul , where the spiritual repast is thus kindly digested : Were there not failings in all these degrees , the souls of men would not be so meager and unthriving as they are . Some there are that will not give so much as ear-room to the word of truth ; such are willing recusants : others will admit it perhaps , so far , but there let it rest ; these are fashionable auditors : some others can be content to let it enter into the brain , and take up some place in their thoughts and memories ; these are speculative professors ; some ( but fewer ) others let it down into their hearts , and there entertain it with secret liking , but hide it in their bosomes , not daring to make profession of it to the world ; these are close Nicodemians : Others take it into their mouthes , and busie their tongues in holy chat , yet do nothing ; these are formal discoursers : But alas , how few are there whose hands speak louder then their tongues ; that conscionably hear , meditate , affect , speak , do the word of their Maker , and Redeemer ? XLIX . Men that are in the same condition speed not always alike : Barabbas was a theif , murderer , seditionary , and deserved hanging no less then the two theeves that were crucified with our Saviour , yet he is dismissed , and they executed ; And even of these two ( as our Saviour said of the two women grinding at the mill ) one was taken , the other refused ; one went before Peter to paradise , the other went before Judas into hell : The providence and election of a God may make a difference ; we have no reason in the same crime , to presume upon a contrary issue : If that gracious hand shall exempt us from the common judgment of our consorts in evil , we have cause 〈◊〉 less his mercy ; but if his just hand shall sweep us away in the company of our wicked consociates , we have reason to thank none but our selves for our sufferings . L. How sweet a thing is revenge to us naturally ? even the very infant rejoyces to see him beaten that hath angerd him ; and is ready with his little hand to give that sroke to the by-stander , which he would have with more force returned to the offender ; and how many have we known in mortal quarrels cheerfully bleeding out their last drop , when they have seen their enemy gasping , and dying before them : This alone shews how much there is remaining in our bosome of the sting of that old Serpent , who was a murderer from the beginning , delighting in death , and enjoying our torment ; whereas , on the contrary , true grace is merciful , ready to forgive , apt to return good for evil , to pray for our persecutors ; Nothing doth more clearly evince what spirit we are of , then our disposition in wrongs received : The carnal heart breathes nothing but revenge , and is straight wringing the sword out of the hands of him that hath said , Vengeance is mine : The regenerate soul , contrarily , gives place to wrath , and puts on the bowels of mercies , kindness , humbleness of minde , meekness , long suffering , forbearing , forgiving : and will not be overcome with evil , but overcomes evil with good . We have so much of God , as we can remit injuries ; so much of Satan , as we would revenge them . LI. It is worth observing how nature hath taught all living creatures to be their own physitians ; The same power that gave them a being hath led them to the means of their own preservation : No Indian is so savage , but that he knows the use of his Tobacco and Contra-yerva ; yea even the brute creatures are bred with this skill : The Dog when he is stomack-sick can go right to his proper Grass ; the Cat to her Nep ; the Goat to his Hemlock ; the Weasel to Rue ; the Hart to Dittany ; the sick Lyon can cure himself with an Ape ; the Monkey with a Spider ; the Bear with an Ant-heap ; the Panther with mans dung ; and the Stork is said to have taught man the use of the glyster ; to what purpose should we instance when the case is universal ? The Toad hath recourse to his Plantain-leaf ; the Tortois to his Peniroyal ; & in short , there is none but knows his own medicine : As for the reasonable creature , in all the civilized regions of the world , we may well say now of every nation as it was of old said of Egypt , That it is a countrey of Physitions : There is not an huswife , but hath an Apothecaries shop in her Garden ; which affords her those receipts , whereby she heals the ayls of her complaining family . Onely mankinde is mortally soul-sick , and naturally neither knows , nor seeks , nor cares for remedy . O thou that art the great Physitian in Heaven , first cure our insensibleness ; make thou us as sick of our sins , as we have made our selves sick by sin , and then speak the word , and we shall be whole . LII . When I consider the precious ornaments of the high Priest , the rich Fabrick and furniture of the Tabernacle , the bountiful gifts which the Princes of the Tribes offered at the dedication of the Altar ; I cannot but think what a mass of wealth Israel brought with them out of Egypt ; these treasures grew not in the wilderness ; neither did Jacob and his sons bring them out of Canaan ; they were gathered in their Goshen : It was an hard bondage under which Israel was held by the latter Pharaohs ; yet , as if then , in stead of the furnaces of bricks , they had been laboring in the Silver mines , to their own advantage , they come out laden with precious mettals : What should I say to this ? God said , Israel is my first born , and the first born was to have a double portion : What was Israel but a type of Gods Church ? now the Church of God may be held down with cruel tyranny ; but in spight of all opposition it will thrive ; And though they have lyen among the pots , yet shall they be as the wings of a Dove covered with silver , and her feathers with yellow gold ; And if the Spouse of Christ shall be stripped of her outward ornaments ; yet the kings daughter is allglorious within ; rich in those heavenly endowments of Grace and holiness , which shall make her dear and lovely in the eyes of her celestial Bride-groom ; shortly , the Church may be impaired in her external estate ; but if , the while , she gathers so much the more of those better treasures ▪ what hath she lost ? Godliness is great gain with contentment ; If she have less of the world and more of God , what cause can she have of complaint , or her enemies of insultation ? LIII . He that is a God of Order loves both to set , and keep it ; For the service of his Sanctuary he appointed several offices , and in those offices several degrees ; none of those might enterfer with others : The Levites might not medle with the Preists charge ; nor one degree of Levites with another : The Porters might not thrust in amongst the Singers , though perhaps some of their voyces might be more tuneable ; neither might the Singers change places with the Porters : The sons of Merari , that were to carry the boards , bars , and pillars of the Tabernacle , and the Court , might not change with the sons of Gershon for the lighter burthen of the curtains , and hangings ; nor those of Gershon , for the more holy load of the vessels of the Sanctuary , committed to the sons of Kohath : Neither might the sons of Kohath so much as go in to see the covering of those sacred utensils by Aaron , and his sons ; upon no less pain then death : So punctual was God in seting every man his proper station ; and holding him to it , without either neglect , or change : And why should we think God less curious in his Evangelical Church ? It was the charge of him , who next under the Almighty , had the marshalling of the Church of the Gentiles ; Let every man abide in the same calling , wherein he was called : perhaps there may be a better head for policy upon Plebeian shoulders then the Governors : shall that man leave his rank , and thrust into the chair of government ? Neither is it other in spiritual offices ; It is no thinking that the wise and holy God will be pleased with a wel-meant confusion : For all our imployments in the service of the Almighty , we must consult , not with our abilities , but with our vocation . LIIII . I see too many men willing to live to no purpose ; caring only to be rid of time on what terms soever , making it the onely scope of their life to live ; A disposition that may well befit brute creatures , which are not capable of any other aym save meerly their own preservation : but for men that enjoy the priviledg of reason , for Christians that pretend a title to Religion , too base and unworthy ; where God hath bestowed these higher faculties , he looks for other improvements ; For what a poor thing is it onely to live ? a thing common to us , with the most despised vermin , that breeds on our own corruption : but to live for some more excellent ends , is that which Reason suggests , and Religion perfits : Here then are divers subordinations of ends , whereof one makes way for another , and all for the supream . We labor and exercise that we may eat , we eat that we may live , and maintain health and strength ; we desire health and strength that we may do good to our selves and many ; that we may be able to do service to God , King , and Country ; and therein , we drive at the testimony of a good conscience , approving to God our holy desires , and endeavors ; and in all these , at the glory and salvation of our souls ; and lastly , in that , as the highest of all ends , at the glory of our blessed Creator and Redeemer : This is indeed to live : otherwise , we may have a being for a time upon earth , but a life I cannot call it ; and when we must cease to be , we are necessarily swallowed up with the horror of either not being at all , or of being eternally miserable . LV. All our love is moved from some good which we apprehend in the party loved ; carnal love from beauty ; worldly from gain ; spiritual from grace ; divine , from infinite goodness : It must needs be therefore , that when the ground and motive of our love faileth , the affection it self must cease ; those that are enamoured of a beautiful face , finde their passion cooled with a loathsome deformity ; those that are led by the hopes of profit , like wasps , leave buzzing about the gally-pot , when all the hony is gone ; those that could carry the rod familiarly in their hand , run from it when they see it turnd to a Serpent : Contrarily , when that which attracts our love is constant to it self , and everlasting , the affection set upon it is permanent , and eternal : If then I love God for riches , for preferment , for my own indempnity ; when intervening crosses strip me of the hopes of all these , I shall be ready to say , with that distempered King of Israel : Behold , this evil is of the Lord , What should I wait on the Lord any longer ? If my respects to my Saviour be for the loaves , and fishes ; my heart is carried away with those baskets of fragments : but if I can love God for his goodness sake , this love shall out-last time ; and over-match death . LVI . What a wretched narrowness of heart is this which I finde in my self ; that when I may have all things , I take up with nothing ; and when I may be possessed of an infinite good , I please my self in grasping a little thick clay ? It was a large word that the Apostle said to his Corinthians ; Whether Paul , or Apollo , or Cephas , or the world , or life , or death , or things present , or things to come , all are yours . What , shall we think they were richer then their neighbors ? or is not this the condition of all those , of whom he can say in the next words , ye are Christs ? There , there comes in all our right to this infinite wealth ; of our selves we are beggars ; in him , who is Lord of all , we are feoffed in all things ; for whiles he saith , All are yours , and ye are Christs , and Christ is Gods ; he doth in effect say , Christ is yours , and in him , God is yours ; for this right is mutual : How else should all things be ours , if God were not ours ; without whom all is nothing ? and how should God the Father be ours , without that Son of his love , who hath said , All things that the Father hath , are mine ; Thou O Father art in me , and I in thee : No man cometh to the Father , but by me ? If then Christ be mine , all is mine : and if I have so oft received him , and so often renued my union with him , how is he but mine ? O Saviour , let me feel my self throughly possest of thee , whether the world slide , or sink , I am happy . LVII . God will not vouchsafe to allow so much honor to wicked instruments , as to make them the means of removing publike evils : The Magicians of Egypt could have power to bring some plagues upon the Land , but had not the power to take them away ; Certainly , there needed a greater power to give a being to the frogs , then to call them off ; yet this latter they cannot do who prevailed in the first : Moses and Aaron must be called to fetch off that judgment , which the Sorcerers have brought upon themselves ; neither is it otherwise still : Wicked men can draw down those plagues upon a nation , which onely the faithful must remove : The sins of the one make work for the others intercession : Do we therefore smart , and groan under heavy calamities ? we know to whom we are beholden : Thus saith the Lord to this people , thus have they loved to wander ; they have not refrained their feet , therefore he will now remember their iniquity , and visit their sins ; When they fast , I will not hear their cry ; and when they offer burnt offrings and an oblation , I will not accept them ; but I will consume them by the sword , and by the famine , and by the pestilence . Do we desire to be freed from the present evils and to escape an utter desolation ? They are Moses and Aaron that must do it ; He said that he would destroy them : had not Moses his chosen stood before him in the breach to turn away his wrath , lest he should destroy them : When our quarrel is with Heaven , it is not our force , or our policy that can save us : Every faithful man is a favorite of the King of glory , and can do more then command Legions : Then is a people in some good way towards safety , when they have learned to know their friends . Whiles we have good mens prayers to grapple with wicked mens sins , there may be hopes of recovery . LVIII . The ayming at a good end can be no just excuse for an unlawful act , or disposition ; but if contentment did consist in having much , it were a sore temptation to a man to be covetous ; since that contentation is the thing wherein the heart of man is wont to place it 's chief felicity : neither indeed can there be any possible happiness without it ; but the truth is , abundance is no whit guilty so much as of ease , much less of a full joy : how many have we known that have spent , more pleased and happy hours , under an house of sticks , and walls of mud , and roof of straw , then great Potentates have done under marbles , and cedar ? And how many , both wise Heathen , and mortified Christians have rid their hands of their cumbersome store , that they might be capable of being happy ? Other creatures do naturally neglect that which abused reason bids us dote upon : If we had no better powers then beast , or fowls , we should not at all care for this either white , or red earth ; and if our graces were as great as the least of Saints , we should look carelesly upon the preciousest and largest treasures that the earth can afford ; now our debauched reason , in stead of stiring us up to emulate the best creatures , draws us down below the basest of them ; moving us to place our happiness in those things which have neither life , nor true worth ; much less can give that which they have not ; It is not for the generous souls of Christians to look so low , as to place their contentment in any thing , whether within the bowels , or upon the face of this earth ; but to raise their thoughts up to the glorious region of their original , and rest : looking not at the things which are seen , but at the things which are not seen : for the things that are seen are temporal , but the things which are not seen are eternal . LIX . The holy Psalmist knew well what he said when he called the thunder in the clouds , The voyce of the Lord : a voyce powerful and full of Majesty : The very Heathens made this the most awful act of their Jupiter ; which the Spirit of God expresses in a more divine language : The God of glory thundreth ; upon this dreadful sound it is , that the Psalmist calls to the mighty ones , to give unto the Lord glory and strength , to give unto the Lord the glory due to his name : as it were advising the great Commanders of the world , when they hear it thunder , to fall down on their knees , and to lift up their hands , and eyes , to that great God that speaks to them from Heaven : No man needs to bid the stoutest heart to fear , when this terrible sound strikes through his ear ; which is able to drive even Neroes and Caligulaes into bench-holes : But this mighty voyce calls for an improvement of our fear , to the glory of that Almighty power whence it proceeds : Perhaps , the presumption of man will be finding out the natural causes of this fearful uproar in the clouds ; but the working by means derogates nothing from the God of nature ; neither yet are all thunders natural : That whirlwind and thunder , wherein God spake to Job ; that thunder and lightning wherein God spake to Moses and Israel in mount Sinai ; that thunder and rain wherewith God answered the prayer of Samuel in wheat-harvest , for Israels conviction in the unseasonable suit for their King ; that thundering voyce from Heaven that answered the prayer of the Son of God , for the glorifying of his Name ; the seven thunders that uttered their voyces to the beloved Disciple in Pathmos , had nothing of ordinary nature in them : And how many have we heard , and read of , That for sleighting of this great work of God , have at once heard his voyce , and felt his stroke . Shortly , if any heart can be unmoved at this mighty voyce of God , it is stiffer then the rocks in the wilderness ; for , The voyce of the Lord shaketh the wilderness , the Lord shaketh the wilderness of Kadesh : For me , I tremble at the power , whiles I adore the mercy of that great God , that speaks so loud to me : It is my comfort that he is my Father , who approves himself thus omnipotent ; his love is no less infinite then his power ; let the terror be to them that know him angry ; let my confidence overcome my fear : It is the Lord , let him do what he will : All is not right with me till I have attained to tremble at him while he shineth , and to rejoyce in him whiles he thundreth . LX. We talk of mighty warriors that have done great exploits in conquering kingdoms ; but the Spirit of God tells us of a greater conquest then all theirs ; Whatsoever is born of God overcometh the world ; and this is the victory that overcometh the world , even our faith ; Alass , the conquest of those great Commanders was but poor and partial , of some small spots of the earth ; the conquest of a regenerate Christian is universal , of the whole world : Those other conquerors , whiles they prevailed abroad , were yet overcome at home : and whiles they were the Lords of nations , were no other then vassals to their own lusts : These begin their victories at home , and enlarge their Triumphs over all their spiritual enemies : The glory of those other victors was laid down with their bodies in the dust ; the glory that attends these , is eternal ; What pity it is that the true Christian should not know his own greatness ; that he may raise his thoughts accordingly ; and bear himself as one that tramples the world under his feet ? For all that is in the world , is the lust of the flesh , the lust of the eyes , and the pride of life ; these he hath truly subdued in himself ; not so as to bereave them of life , but of rule ; if he have left them some kinde of being still in him , yet he hath left them no dominion ; and therefore may well stile himself the Lord of the world : Far , far therefore be it from him , that he should so abject , and debase himself , as to be a slave to his vassals : none but holy and high thoughts , and demeanors , may now beseem him ; and in these spiritual regards of his inward greatness , and self-conquests , his word must be ; either Cesar , or nothing . LXI . I see so many kindes of phrensies in the world , and so many seemingly wise brains taken with them , that I much doubt whom I may be sure to account free from either the touch , or ( at least ) the danger of this indisposition ; How many opinions do I see raised every day , that argue no less then a meer spiritual madness ? such as if they should have been but mentioned seven years ago , would have been questioned out of what Bedlam they had broken loose . And for dispositions ; how do we see one so ragingly furious , as if he had newly torn off his chaines , and escaped ; another so stupidly senseless , that you may thrust pins into him , up to the head , and he startles not at it : One so dumpishly sad , as if he would freez to death in melancholy , and hated any contentment but in sorrow ; another so apishly jocund , as if he cared for no other pastime then to play with feathers : One so superstitiously devout , that he is ready to cringe , and crouch to every stock ; another so wildly prophane , that he is ready to spit God in the face : shortly , one so censorious of others , as if he thought all men mad but himself ; another so mad , as that he thinks himself and all mad men sober , and well-witted . In this store and variety of distempers ( were I not sure of my own principles ) I could easily misdoubt my self ; now , setled on firm grounds , I can pity and bewail the woful distraction of many ; and can but send them for recovery to that divine wisdom , who calls to them in the openings of the gates , and uttereth her words , saying ; How long ye silly ones will ye love simplicity ? and the scorners delight in their scorning , and fools hate knowledg ; turn you at my reproof : O ye simple understand wisdom , and ye fools be ye of an understanding heart : Blessed is the man that heareth me , watching daily at my ga●es : But he that sinneth against me , wrongeth his own soul : all they that hate me , love death . LXII . Man , as he confists of a double nature , flesh and spirit , so is he placed in a middle rank betwixt an angel , which is spirit , and a beast , which is flesh ; partaking of the qualities , and performing the acts of both : he is angelical in his understanding , in his sensual affections , beastial : and to whether of these he most enclineth , and conformeth himself , that part wins more of the other , and gives a denomination to him ; so as , he that was before half angel , half beast , if he be drowned in sensuality , hath lost the angel , and is become a beast ; if he be wholly taken up with heavenly Meditations , he hath quit the beast , and is improved angelical : It is hard to hold an equal temper ; either he must degenerate into a beast , or be advanced to an angel ; meer reason sufficiently apprehends the difference of the condition : Could a beast be capable of that faculty , he would wish to be a man , rather then a brute , as he is : There is not more difference betwixt a man , and beast , then between an angel and a brutish man ; How must I needs therefore be worse then beast , if , when I may be preferred to that happy honor , I shall rather affect to be a beast , then an angel ? Away then with the bestial delights of the sensual appetite ; let not my soul sink in this mud ; let me be wholly for those intellectual pleasures which are pure and spiritual : and let my ambition be , to come as neer to the Angel as this clog of my flesh will permit . LXIII . There is great difference in mens dispositions under affliction : Some there are , dead-hearted patients , that grow mopish and stupid , with too deep a sence of their sufferings ; others out of a careless jollity are insensible even of sharp and heavy crosses : We are wont to speak of some , whose inchanted flesh is invulnerable ; this is the state of those hearts , which are so bewitched with worldly pleasur●s , that they are not to be peirced with any calamity , that may befal them in their estates , children , husbands , wives , friends ; so as they can say with Solomons drunkard , They have stricken me and I was not sick , they have beaten me but I felt it not ; These are dead flesh , which do no more feel the knife , then if it did not at all enter ; for whom some corrosives are necessary to make them capable of smart : This disposition , though it seem to carry a face of Fortitude , and Patience , yet is justly offensive ; and not a little injurious both to God , and the soul : To God ; whom it indeavors to frustrate of those holy ends which he proposeth to himself in our sufferings ; for wherefore doth he afflict us , if he would not have us afflicted ? wherefore doth the father whip the childe , but that he would have him smart ; and by smarting bettered ? he looks for cryes and tears ; and the childe that weeps not under the rod is held graceless : To the soul , whom it robs of the benefit of our suffering ; for what use can there be of patience where there is no sence of evil ? and how can patience have its perfect work , where it is not ? Betwixt both these extreams , if we would have our souls prosper , a mid-disposition must be attained ; we must be so sensible of evils , that we be not stupified with them ; and so re●olute under our crosses , that we may be truly sensible of them : not so brawned under the rod , that we should not feel it ; nor yet so tender that we should over-feel it : not more patient under the stripe , then willing to kiss the hand that inflicts it . LXIV . God as he is one , so he loves singleness and simplicity in the inward parts : as therefore he hath been pleased to give us those sences double , whereby we might let in for our selves , as our eyes , and ears ; and those limbs double , whereby we might act for our selves , as our hands and feet ; so those which he would appropriate to himself , as our hearts for beleef , and our tongue for confession , he hath given us single ; neither did he ever ordain , or can abide two hearts in a bosome , two tongues in one mouth : It is then the hateful stile , which the Spirit of God gives to an hypocrite ; that he is double-minded ; In the language of Gods Spirit , a fool hath no heart , and a dissembler hath an heart , and an heart ; and surely , as a man that hath two heads is a monster in nature , so he that hath two hearts is no less a spiritual monster to God : For the holy and wise God hath made one for one ; One minde , or soul , for one body : And if the regenerate man have two men in one ; the old man , and the new ; yet it is so , as that one is flesh , the other spirit ; the minde then is not double ; but the law of the mind is opposed to the law of the flesh ; so as here are strivings , in one heart , not the sidings of two : for surely , the God of unity can neither indure multiplication , nor division of hearts , in one brest : If then we have one heart for God , another for Mammon , we may be sure God will not own this latter ; how should he , for he made it not ? Yea , most justly will he disclaim both , since that which he made was but one , this double . And as the wise man hath told us , That God hates nothing which he hath made ; so may we truly say , God hateth whatsoever he made not ; since what he made not , is onely evil : When I have done my best , I shall have but a weak and a faulty heart ; but , Lord , let it be but a single one : Search me , O God , and know my heart , try me , and know my thoughts : and see if there be any wicked way in me , and lead me in the way everlasting . LXV . There is a kinde of not-being in sin ; for sin is not an existence of somewhat that is , but a deficiency of that rectitude which should be : it is a privation , but not without a real mischief ; as blindness is but a privation of sight , but a true misery : Now , a privation cannot stand alone ; it must have some subject to lean upon ; there is no blindness but where there is an eye , no death but where there hath been a life : sin therefore supposes a soul , wherein it is , and an act whereto it cleaveth : and those acts of sin are they which the Apostle calls the works of darkness ▪ So as there is a kinde of operosity in sin , in regard whereof sinners are stiled , The workers of iniquity : And surely there are sins , wherein there is more toyl and labor , then in the holiest actions : What pains and care doth the theef take in setting his match , in watching for his prey ? How doth he spend the darkest and coldest nights in the execution of his plot ? What fears , what flights , what hazards , what shifts are here to avoyd notice and punishment ? The adulterer says , That stoln waters are sweet ; but that sweet is sauced to him with many careful thoughts , with many deadly dangers : The superstitious bygot , who is himself besotted with error , how doth he traverse Sea and land to make a Proselyte ? What adventures doth he make , what perils doth he run , what deaths doth he challenge , to mar a soul ? So as some men take more pains to go to Hell , then some others do , to go to Heaven : O the sottishness of sinners , that with a temporary misery will needs purchase an eternal ! How should we think no pains sufficient for the attaining of Heaven , when we see wretched men toyl so much for damnation ? LXVI . With what elegance and force doth the holy Ghost express our Saviours leaving of the world ; which he cals his taking home again ; or his receiving up ? In the former , implying , That the Son of God was , for the time , sent out of his Fathers house , to these lower regions of his exile , or pilgrimage , and was now re-admitted into those his glorious mansions ; In the latter , so intimating his triumphant ascension , that he passeth over his bitter passion : Surely , he was to take death in his way ; so he told his Disciples , in the walk to Emaus : Ought not Christ to suffer these things , and to enter into his glory ? He must be lifted up to the Cross , ere his Ascension to Heaven ; but , as if the thought of death were swallowed up in the blessed issue of his death , here is no mention of ought but his assumption : Lo , death truly swallowed up in victory : Neither is it otherwise proportionally with us : wholly so it cannot be ; for , as for him , Death did but taste of him , could not devour him , much less put him over ; It could not but yield him whole & entire the third day , without any impairing of his nature ; yea , with an happy addition to it , of a glorious immortality : and in that glorified humanity he ascended by his own Power into his Heaven : For us , we must be content that one part of us lye rotting for the time , in the dust , whiles our spiritual part shall by the ministery of Angels be received up to those everlasting habitations : Here is an Assumption therefore , true and happy , though not , as yet , total : And why should I not therefore have my heart taken up with the assured expectation of this receiving up into my glory ? Why do I not look beyond death , at the eternally-blessed condition of this soul of mine ; which in my dissolution is thus crowned with immortality ? So doth the Sea-beaten Marriner chear up himself with the sight of that Heaven , which he makes for ; So doth the Travailer comfort himself , when after a tempestuous storm he sees the Sun breaking forth in his brightness . I am dying ; but , O Saviour , thou art the resurrection and the life ; he that beleeves in thee , though he be dead yet shall he live : Awake , and sing ye that dwel in the dust ; for thy dew is as the dew of herbs , and the earth shall cast out the dead : Blessed are the dead that dye in the Lord for they rest from their labors , and their works follow them . LXVII . What need I be troubled that I finde in my self a fear of Death ? what Israelite is not ready to run away at the sight of this Goliah ? This fear is natural ; and so far from being evil , that it was incident into the Son of God , who was heard in that which he feared ; Christianity serves not to destroy , but to rectifie nature . Grace regulates this passion in us , and corrects the exorbitances of it , never intended to root it out : Let me therefore entertain this fear , but so , as that I may master it ; if I cannot avoyd fear , let it be such as may be incident into a faithful man : Whiles my fear apprehends just terror in the face of Death , let my faith lay fast hold on that blessed Saviour , who hath both overcome , and sweetned it ; on that blessed estate of glory which accompanies it ; my fear shall end in joy , my death in advantage . LXVIII . It is too plain that we are faln upon the old age of the world ; the last times , and therefore nearest to the dissolution ; and if time it self did not evince it , the disposition and qualities would most evidently do it ; For to what a cold temper of charity are we grown ? what meer Ice is in these spiritual veins ? the unnatural and unkindly flushings of self-love abound indeed every where ; but for true Christian love it is come to old Davids pass , it may be covered with clothes , but it can get no heat : Besides , what whimsies , and fancies of dotage do we finde the world possessed withal , beyond the examples of all former times ? what wilde and mad opinions have been lately broached , which the setled brains of better ages could never have imagined ? Unto these , how extreamly cholerick the world is grown , in these later times , there needs no other proof then the effusion of so much blood in this present age , as many preceding centuries of years have been sparing to spill . What should I speak of the moral distempers of diseases , the confluence whereof hath made this age more wickedly-miserable then all the former ? for , when ever was there so much prophaneness , atheism , blasphemy , schism , excess , disobedience , oppression , licentiousness , as we now sigh under ? Lastly , that which is the common fault of age , loquacity , is a plain evidence of the worlds declinedness : for , was there ever age guilty of so much tongue , and pen as this last ? were ever the Presses so cloyed with frivolous work ? Every man thinks what he lists , and speaks what he thinks , and writes what he speaks , and prints what he writes ; Neither would the world talk so much , did it not make account it cannot talk long . What should we do then , since we know the world truly old , and now going upon his great , and fatal Climacterical , but as discreet men would carry themselves to impotent and decrepit age ; bear with the infirmities of it , pity and bewail the distempers , strive against the enormities , and prepare for the dissolution . LXIX . There cannot be a stronger motive to awe and obedience , then that which Saint Peter enforceth ; That God is both a Father and a Judg : The one is a title of Love and Mercy ; the other of Justice . What ever God is , he is all that ; he is all Love and Mercy ; He is all Justice ; He is not so a Judg , that he hath waved the title and affection of a Father : He is not so a Father that he will remit ought of his infinite justice as a Judg : He is , he will ever be both these in one ; and we must fasten our eyes upon both these at once ; and be accordingly affected unto both : He is a Father , therefore here must be a loving awe ; He is a Judg , and therefore here must be an awful love and obedience . So must we lay hold upon the tender mercies of a Father that we may rejoyce continually ; so must we apprehend the Justice of a righteous Judg , that we do lovingly tremble ; Why then should man despair ? God is a father ; All the bowels of mortal and humane love , are straight to his : Can a woman forget her sucking childe , that she should not have compassion on the son of her womb ? yea , they may forget ; yet will I not forget thee : saith the Lord. That which is the title of his personality in divine relation , is also the title of his gracious relation to us , Father ; neither can he be other then he is styled ; And contrarily how dare man presume , since this Father is a Judg ? It is for sinful flesh and blood to be partial ; foolish parents may be apt to connive at the sins of their own loyns , or bowels , because theirs ; either they will not see them , or not hate them , or not censure them , or not punish them : The infinite justice of a God cannot wink at our failings : There is no debt of our sin , but must be paid in our selves , or our surety : If then we call him Father , who without respect of persons judgeth according to every mans work ; why do we not pass the time of our sojourning here in fear ? LXX . How terrible a motion was that , ( which was made by the two Disciples ) of commanding fire to come down from Heaven , and consume the inhospital Samaritans ? Me thinks , I could tremble but at the imagination of so dreadful a judgment , as they did not fear to sue for ; Yet if we look to the offence , it was no positive act of indignity offered to Christ ; but the meer not lodging of his train ; and that , not out of a rude inhumanity , but out of a religious scruple : what could they have said if these Samaritans had pursued them with swords , and staves , and stones ? Whom shall we hope to finde free from cruelty of revenge , when even the Disciple of Love was thus over-taken ? What wonder is it if natural men be transported with furious desires , when so eminent Domesticks , and followers of our Saviour were thus faulty ? Surely nature in man is cruel ; neither is there any creature under Heaven so bloody to its own kinde : Even Bears and Wolves , and Tigers devour not one another ; and if any of them fall out in single combats for a prey , here is no publique engaging for blood ; neither do they affect to enjoy each others torment ; rather entertaining one anothers complaints with pity ; Let but a swine cry , the rest of the herd within the noyse , come runing in , to see and compassionate his pain ; onely man rejoyces in the misery of the same flesh and blood with himself , and loves to triumph in his revenge : whiles we are thus affected , we know not of what spirit we are ; we may soon learn ; we are even of that spirit who was a man-slayer from the beginning ; as for the good spirit , his just style is the preserver of men ; and the errand of the son of man was , not to destroy mens lives , but to save to them : and his charge to these , and all other his disciples ; Be mercifull , as your Father also is merciful and how easily may we observe that this very disciple ( as if in way of abundant satisfaction for this rash over-sight ) calls more for love , then all the rest of his masters train , telling us that God is love , and he that dwelleth in love , dwelleth in God , and God in him : and , Beloved , let us love one another : For love is of God ; and every one that loveth is of God , and knoweth God : He that loveth not , knoweth not God : for God is love . Shortly then , what would not this holy disciple have given to have recalled this fiery motion ? The more mercy and charity is in us , the more we have of God ; the more fury , and revenge ; of Satan . LXXI . Much caution must be had in our imitation of the actions of the holiest : cautions , both in respect of the persons , and of the actions : God himself ; yea , God cloathed in flesh , ( though the pattern of all perfection ) is not for our universal imitation ; the most of their actions are for our wonder , not for our exampling ; and amongst men ; how absurd were it in a Peasant to imitate a King ? or one of the long robe , a Souldier ? If Moses climbe up the hill of God , Sinai ; shall another Israelite say , Moses goes up , why not I ? So he might have paid dear for his presumption : Moses was called up , the rest were limited ; and if a beast touch the hill , he shall dye . That act may beseem one , which would be very incongruous in another ; The dog fawns upon his master , and hath his back stroaked ; if the Ass do the like , he is beaten : We are naturally apt to be carried with examples : It is one of the greatest improvements of wisedom to know , whom , in what , and how far we may imitate : The best have their weaknesses ; there is no copy without a blur : Be ye followers of me , saith the chosen Vessel ; but how ? Even as I am of Christ : It is safe following him that cannot erer . LXXII . God who is simply one , infinitely perfect , absolutely compleat in himself , enjoys himself fully , from all eternity , without any relation to the creature : but knowing our wants , and weaknesses , he hath ordained a society for our well-being ; and therefore even in mans innocency , could say , It is not good for man to be alone : And why Lord ? why might not man have taken pleasure enough in the beauty and sweetness of his Paradise , in contemplating thine Heaven , in the command of thine obsequious creatures , and above all , in the fruition of thy divine presence , in that happy integrity of his nature without any accession of other helps ? Surely , thou who knewest well what disposition thou hadst put into him , intendedst to fit him with all meet conveniences : and thou who madest him sociable , before he could have any society ; thoughtst fit to stead him with such a society , as might make his life comfortable to him . Wise Solomon observes it out of his deep experience , for a vanity under the Sun , That there is one alone , and there is not a second ; and that , two are better then one , because they have a good reward for their labor . In the Plantation of the Evangelical Church , the Apostles are not reckoned single , but by pairs ; and so doth their Lord send them upon the great errand of his Gospel : And when he seconded that Work by a commission given to his seventy Disciples ; He sent them two and two before his face , into every City and place , whither he himself would come ▪ After this , when our Saviour had left the earth , Paul and Barnabas go together ; and when they are parted , Paul and Silas , Barnabas and Mark are sorted : Single indeavors seldom prosper ; many hands make the work both quick and sure : They can be no friends to the happy estate of a Family or Church , that labor to cause distractions ; Division makes certain way for ruine . LXXIII . Under the Law there was difference , as of Ages , so of Sexes : Circumcision was appropriated to the Male : In the Temple there was the Court of the Jews ; and without that , the Court of the Women ; neither might that Sex go beyond their bounds ; and still it is so in their Jewish Synagogues : But in Christ , there is neither Male , nor Female . As the soul hath no Sex ; so God makes no difference in the acceptation of either : As it is the honor of the one Sex , that Christ the Son of God was a man ; so it is the honor of the other Sex , that he was born of a woman : And if the woman be ( as she is in nature ) the weaker vessel , yet she is no less capable of Grace , then the stronger ; as the thinest glass may receive as precious liquor , as the best plate ▪ Good Anna as well as Simeon , gave glory to their new-born Saviour , to all that looked for redemption in Jerusalem : And afterwards , the holy women were no less zealous attendants of Christ , both in his life and death , then the most forward Disciples ; yea , they followed him , when his domestick followers forsook him ; neither could be parted by either his Cross , or his Grave . And they were the first that were honored with the notice , and message of their Saviours blessed Resurrection , and Ascension ; then which , what imployment could be more noble ? The Lord gave the word , saith the Psalmist , great was the company of the Preacheresses ; the word is Feminine : However therefore in natural , and politique respects , the Philosopher might have some reason to bless God , that he had made him a man , and not a woman ; yet in spiritual ( which are the best ) regards , here is no inequality ; so that it is the great mercy and goodness of our common Creator , that though he hath made a difference in the smallest matters , yet he makes none in the greatest ; and that he so indifferently peoples Heaven with both Sexes , that , for ought we know , the greatest Saint there , is of the weaker Sex. LXXIV . There is nothing more easie then for a man to be courageous in a time of safety ; and to defie those dangers which he neither feels nor sees . Whiles the coast is clear , every man can be ready to say , with Peter ; Though all men , yet not I ; If I should dye with thee , I will not deny thee in any wise : But when the evil hour cometh , when our enemy appears armed in the lists , ready to encounter us , then to call up our spirits , and to grapple resolutely with dangers and death , it is the praise and proof of a true Christian valour ▪ And this is that which the Apostle calls standing ; in opposition to both falling , and fleeing : Falling , out of faintness , and fleeing for fear . It shall not be possible for us thus to stand , if we shall trust to our own feet ; In , and of our selves , the best of us are but meer cowards ; neither can be able so much as to look our enemy in the face : Would we be perfect victors ? we must go out of our selves , into the God of our strength : If we have made him ours , who shall , yea , who can be against us ? We can do all things through him that strengthens us : All things ; therefore conquer Death and Hell : If we be weakness , he is omnipotence ; Put we on the Lord Jesus Christ by a lively Faith , what enemy can come within us , to do us hurt ? What time I am afraid , I will trust in thee , O God : In thee , O God , have I trusted , I will not fear what ( either ) flesh ( or spirit ) can do unto me : The Lord is my rock , and my fortress , and my deliverer ; my God , my strength , in whom I will trust , my buckler , and the horn of my salvation ; I will call upon the Lord , who is worthy to be praised ; so shall I be saved from mine enemies . LXXV . It is disparagement enough that the Apostle casts upon all the visible things of this world , That the things which are seen are temporary : Be they never so glorious , yet being transitory , they cannot be worthy of our hearts : Who would care for an house of glass , if never so curiously painted , and gilded ? All things that are measured by time , are thus brittle : Bodily substances of what kinde soever , lye open to the eye ; and being seen , can be in no other , then a fading condition ; even that goodly Fabrick of Heaven , which we see , and admire , must be changed , and in a sort dissolved : How much more vanishing are all earthly glories ? and by how much shorter their continuance is , so much lower must be their valuation : We account him foolish that will dote too much upon a flower , though never so beautiful ; because we know it can be but a moneths pleasure ; and no care , no art can preserve it from withering ; amongst the rest the Hemerocallis is the least esteemed , because one day ends its beauty : what madness then were it in us to set our hearts upon these perishing contentments which we must soon mutually leave , we them , they us : Eternity is that onely thing which is worthy to take up the thoughts of a wise man ; That being added to evil makes the evil infinitely more intolerable ; and being added to good , makes the good infinitely more desireable . O Eternity ! thou bottomless abyss of misery to the wicked ; thou indeterminable pitch of joy to the Saints of God ; what soul is able to comprehend thee ? what strength of understanding is able to conceive of thee ? Be thou ever in my thoughts , ever before mine eyes : Be thou the scope of all my actions , of all my indeavors : and in respect of thee , let all this visible world be to mee as nothing : And since onely the things which are not seen by the eye of sense are eternal ; Lord , sharpen thou the eyes of my faith that I may see those things invisible , and may in that sight , enjoy thy blessed eternity . LXXVI . What is all the world to us in comparison of the Bird in our bosome , our conscience ? In vain shall all the world acquite , and magnifie us , if that secretly condemn us ; and if that condemn us not , We have confidence towards God , and may bid defiance to men and devils : Now that it may not condemn us ; it must be both pacified , and purged : pacified in respect of the guilt of sin purged in respect of the corruption : For so long as there is guilt in the soul , the clamors of an accusing , and condemning conscience can no more be stilled , then the waters of the Sea can stand still in a storm : There is then no pacification without removing the guilt of sin ; no removing of guilt without remission ; no remission without satisfaction ; no satisfaction without a price of infinite value answerable to the infiniteness of the Justice offended : and this is no where to be had , but in the blood of Christ , God , and Man : All created and finite powers are but miserable comforters , Physitians of no value , to this one . And the same power that pacifieth the conscience from the guilt , must also purge it from the filthiness of sin ; even that blood of the Son of God , who is made unto us of God , Sanctification and Redemption : That Faith which brings Christ home to the soul , doth by the efficacy of his blessed Spirit , purifie the heart from all filthiness both of flesh and spirit : Being justified by this faith , we have peace with God : When once the heart is quieted from the uproars of self-accusation , and cleansed from dead works ; what in this world can so much concern us , as to keep it so ? Which shall be done , if we shall give Christ the possession of our souls , and commit the keys into his onely hands ; so shall nothing be suffered to enter in , that may disturb or defile it ; if we shall settle firm resolutions in our brests , never to yield to the commission of any known , enormious sin : Failings and slips there will be in the holiest of Gods Saints , whiles they carry their clay about them ; For these we are allowed to fetch forth a pardon of course from that infinite mercy of our God , who hath set a Fountain open to the house of David , and to the inhabitants of Jerusalem , for sin , and for uncleanness ; by the force of our daily prayers : But if , through an over-bold security , and spiritual negligence , we shall suffer our selves to be drawn away into some heinous wickedness , it must cost warm water to recover us : Neither can it , in such a case , be safe for us , to suffer our eyes to sleep , or our eye-lids to slumber , till we have made our peace with Heaven : This done , and carefully maintained , what can make us other then happily secure ? Blessed is he whose conscience hath not condemned him , and who is not faln from his hope in the Lord. LXXVII . We cannot apprehend Heaven in any notion but of excellency , and glory ; that as it is in it self a place of wonderful resplendance , and Majesty ; so it is the Palace of the most high God , wherein he exhibites his infinite magnificence ; that it is the happy receptacle of all the elect of God ; that it is the glorious rendezvous of the blessed Angels ; that we have parents , children , husband , wife , brothers , sisters , friends whom we dearly loved , there : For such is the power of love that it can endeare any place to us where the party affected , is ; much more the best ; If it be a loathsome gaol , our affection can make it a delightful bower ; yea the very grave cannot keep us off : The women could say of Mary , that she was gone to the grave of Lazarus to weep there : and the zeal of those holy clyents of Christ carries them to seek their ( as they supposed still dead ) Saviour , even in his Tomb : Above all conceivable apprehensions then , wherein Heaven is endeared to us , there is none comparable to that , which the Apostle enforceth to us , that , there Christ sitteth on the right hand of God : If we have an husband , wife , childe , whom we dearly love , pent up in some Tower or Castle afar off , whither we are not allowed to have access ; how many longing eyes do we cast thither ; how do we please our selves to think , within those walls is he inclosed whom my soul loveth ; and who is inclosed in my heart ; but if it may be possible to have passage ( though with some difficulty and danger ) to the place , how gladly do we put our selves upon the adventure ? When therefore we hear and certainly know that our most dear Saviour is above , in all heavenly glory ; and that the Heavens must contain him till his coming again , with what full contentment of heart should we look up thither ? How should we break thorow all these secular distractions , and be carried up by our affections ( which are the wings of the soul ) towards an happy fruition of him ? Good old Jacob , when he heard that his dearling son was yet alive , in Egypt , how doth he gather up his spirits , and takes up a cheerful resolution , Joseph my son is yet alive , I will go and see him before I dye ? Do we think his heart was any more in Canaan , after he heard where his Joseph was ? And shall we , when we hear , and know , where our dearest Saviour ( typified by that good Patriark ) is ; that he is gone before to provide a place for us in the rich Goshen above , shall we be heartless in our desires towards him , and take up with earth ? How many poor souls take tedious , costly , perilous voyages to that land ( which onely the bodily presence of our Saviour could denominate holy , their own wickedness justly stiles accursed ) onely to see the place , where our dear Saviour trod ; where he stood , where he sate , lay , set his last footing ; and finde a kinde of contentment in this sacred curiosity , returning yet , never the holier , never the happier ; how then should I be affected with the sight of that place , where he is now in person , sitting gloriously at the right hand of Majesty , adored by all the powers of Heaven ? Let it be a covenant between me and my eyes , never to look up at Heaven , ( as how can I look beside it ? ) but I shall , in the same instant , think of my blessed Saviour , sitting there in his glorified humanity , united to the incomprehensible — glorious Deity , attended and worshiped by thousand thousands of Saints and Angels , preparing a place for me and all his elect in those eternal Mansions . LXXVIII . How lively doth the Spirit of God describe the heavenly affections of faithful Abraham ; that he looked for a city which hath foundations , whose builder and maker is God : What city was this , but the celestial Jerusalem , the glorious seat of the Great Empire of Heaven ? The main strength of any building is in the foundation ; if that be firm and sure , the fabrick well knit together will stand : but if that be either not laid , or lye loose and unsetled , the tottering frame doth but wait upon the next wind for a ruine : The good Patriark had been used to dwell in Tents , which were not capable of a foundation : It is like , he and his ancestors wanted not good houses in Chaldea , where they were formerly planted ; God calls him forth of those fixed habitations in his own Countrey , to sojourn in Tabernacles , or Booths in a strange land ; his faith carries him cheerfully along ; his present fruition gives way to hope of better things : In stead of those poor sheds of sticks and skins , he looks for a City ; in stead of those stakes and cords , he looks for Foundations ; in stead of mens work , he looks for the Architecture of God. Alass , we men will be building Castles , and Towers here upon earth , or , in the ayr rather ; such as either have no foundation at all ; or at the best , onely a foundation in the dust ; neither can they be any other , whiles they are of mans making ; for what can he make in better condition then himself ? The City that is of Gods building is deep , and firmly grounded upon the rock of his eternal decree ; and hath more foundations then one ; and all of them both sure and costly ; Gods material house built by Solomon had the foundation laid with great squared stone ; but the foundations of the wall of this City of God are garnished with all manner of precious stones : Glorious things are spoken of thee , O thou city of God : Why do I set up my rest in this house of clay , which is every day falling on my head , whiles I have the assured expectation of so glorious a dwelling above ? For we know that if our earthly house of this tabernacle were dissolved , we have a building of God ; an house not made with hands , eternal in the Heavens . LXXIX . God , though he be free of his entertainments , yet is curious of his guests : we know what the great house-keeper said to the sordid guest ; Friend how camest thou in hither , not having on a wedding garment ? To his feast of glory none can come but the pure ; without this disposition no man shall so much as see God , much less be entertained by him : To his feast of grace none may come but the clean , and those who upon strict examination have found themselves worthy : That we may be meet to sit at either of these Tables , there must be a putting off , ere there can be a putting on ; a putting off the old garments , ere there can be a putting on the new ; the old are foul and ragged , the new clean and holy ; for if they should be worn at once ; the foul and beastly under-garment would soyl , and defile the clean ; the clean could not cleanse the foul : As it was in the Jewish law of holiness , holy flesh in the skirt of the garment could not infuse an holiness into the garment ; but the touch of an unclean person might diffuse uncleanness to the garment : Thus our professed holiness , and pretended graces are sure to be defiled by our secretly-maintained corruption , not our corruption sanctified by our graces ; as in common experience , if the sound person come to see the infected ; the infected may easily taint the sound ; the sound cannot by his presence heal the infected : If ever therefore we look to be welcome to the feasts of God , we must put off the old man with his deeds , and put on the new man , which is renewed in knowledg after the image of him that created him . LXXX . It is not for us to cast a disparagement upon any work of our Maker ; much less upon a peece so neer , so essential to us : yet with what contempt doth the Apostle seem still to mention our flesh ? and , as if he would have it sleighted for some forlorn out-cast , he charges us , not to make provision for the flesh : What ? shall we think the holy man was faln out with a part of himself ? Surely , sometimes his language that he gives it , is hard : The flesh rebels against the spirit : I know that in me ( that is in my flesh ) dwelleth no good thing : but how easie is it to observe , that the Flesh sometimes goes for the body of man ; sometimes for the body of sin : as the first , it is a partner with the soul ; as the latter , it is an enemy ; and the worst of enemies , spiritual : No marvel then if he would not have provision made for such an enemy : In outward and bodily enmity , the case , and his charge is otherwise : If thine enemy hunger , feed him ; if he thirst , give him drink : but here , make no provision for the flesh : What reason were there that a man should furnish , and strengthen an enemy against himself ? But if the flesh be the body of the man , it must challenge a respect ; but the very name carries an intimation of baseness ; at the best , it is that which is common to beasts with us ; There is one flesh ( saith the Apostle ) of men , another flesh of beasts ; both are but flesh : Alas , what is it but a clod of earth better molded , the clog of the soul , a rotten pile , a pack of dust , a feast of worms ? But even as such , provision must be made for it ; with a moderate and thrifty care , not with a solicitous : a provision for the necessities and convenience of life , not for the fulfilling of the lusts : This flesh must be fed , and clad ; not humord , not pampered : so fed as to hold up nature , not inordinateness ; shortly , such an hand must we hold over it , as that we may make it a good servant , not a lawless wanton . LXXXI . What action was ever so good , or so compleatly done , as to be well taken of all hands ? Noah and Lot foretel of judgments from God , upon the old world , and Sodom , and are scoffed at : Israel would go to sacrifice to God in the wilderness , and they are idle ; Moses and Aaron will be governing Israel according to Gods appointment ; Ye take too much upon you , ye sons of Levi : David will be dancing before the Ark of the Lord ; He uncovers himself shamelesly as one of the vain fellows : Our Saviour is sociable ; He is a wine-bibber , a freind of publicans and sinners : John Baptist is solitary , and austere ; He hath a devil : Christ casts out devils ; He doth it by Beelzebub the prince of devils : He rides in an homely pomp through Jerusalem ; he affects a temporal kingdom ; and he is no friend to Cesar that can suffer him to live . He is by his Almighty powr risen from the dead ; his Disciples stole him away , whiles the Soldiers slept : The Spirit of God descends upon the Apostles in fiery and cloven tongues , and they , thus inspired , suddenly speak all Languages ; they are full of new wine . Stephen preacheth Christ the end of the Law ; He speaks blasphemous words against Moses and against God ; and what aspersions were cast upon the primitive Christians , all Histories witness : What can we hope to do , or say , that shall escape the censures , and mis-interpretations of men , when we see the Son of God could not avoyd it ? Let a man profess himself honestly conscionable , he is a scrupulous hypocrite ; Let him take but a just liberty in things meerly indifferent , he is loosely profane ; Let him be charitably affected to both parts ( though in a quarrel not fundamental , ) he is an odious neuter , a luke-warm Laodicean : It concerns every wise Christian to settle his heart in a resolved confidence of his own holy and just grounds , and then to go on in a constant course of his well-warranted judgment , and practise , with a careless dis-regard of those fools-bolts which will be sure to be shot at him , which way soever he goes . LXXXII . All Gods dear and faithful ones are notably described by the Apostle , to be such as love the appearing of our Lord Jesus : for certainly , we cannot be true friends to those whose presence we do not desire and delight in ; now this appearing is either in his coming to us , or our going to him ; whether ever it be , that he makes his glorious return to us for the judgment of the world , and the full redemption of his elect ; or , that he fetches us home to himself , for the fruition of his blessedness ; in both , or either , we enjoy his appearance : If then we can onely be content with either of these ; but do not love them , nor wish for them ; our hearts are not yet right with God : It is true that there is some terror in the way to both these ; his return to us is not without a dreadful Majestie ; for the Heavens shall pass away with a great noyse ; and the elements shall melt with fervent heat ; and the glorious retinue of his blessed Angels must needs be with an astonishing magnificence ; and on the other part our passage to him must be through the gates of death , wherein nature cannot but apprehend an horror ; but the immediate issue of both these is so infinitely advantageous , and happy , that the fear is easily swallowed up of the joy ; Doth the daughter of Jephtah abate ought of her timbrels and dances because she is to meet a father , whose armes are bloody with victory ? Doth a loving wife entertain her returning husband otherwise then with gladness , because he comes home in a military pomp ? Is the conqueror less joyful to take up his crown , because it is congratulated to him with many peals of Ordnance ? Certainly then , neither that heavenly state wherein Christ shall return to us ; nor the fears of an harmless and beneficial death , wherein we shall pass to him , either may , nor can hinder ought of our love to his appearing : O Saviour , come in whatever equipage , or fashion thou wilt , thou canst be no other then lovely , and welcome : Come Lord Jesus , come quickly . LXXXIII . Suppose a man comes to me on the same errand which the Prophet delivered to Hezekiah ; Set thine house in order , for thou shalt dye , and not live : with what welcome do I entertain him ? Do I , with that good King , turn my face to the wall , and weep ? or do I say of the messenger as David said of Ahimaaz ; He is a good man , and brings good tidings ? Surely , Nature urges me to the former , which cannot but hold Dissolution her greatest enemy ; for what can she abhor so much as a not-being ? Faith perswades me to the latter ; telling me that , To dye is gain ; Now , whether of these two shall prevail with me ? Certainly , as each of them hath a share in me ; so shall either of them act its own part in my soul : Nature shall obtain so much of me , as to fetch from me , upon the suddain apprehension of death , some thoughts of fear ; Faith shall strait step in , and drive away all those weak fears ; and raise up my heart to a cheerful expectation of so gainful , and happy a change : Nature shews me the gastliness of death ; Faith shews me the transcendency of Heavenly glory : Nature represents to me a rotten carkase ; Faith presents me with a glorious soul ; Shortly , nature startles at the sight of death ; Faith out-faces and overcomes it ; so then , I who at the first blush could say , O Death how bitter is thy remembrance ; can now upon my deliberate thoughts , say , I desire to depart and to be with Christ . LXXXIIII . In the carriage of our holy profession , God can neither abide us cowardly , nor indiscreet : The same mouth that bad us , when we are persecuted in one city , flee into another , said also ; he that will save his life , shall loose it ; we may neither cloak cowardice with a pretended discretion ; nor lose our discretion in a rash courage ; He that is most skilful and most valiant , may in his combat traverse his ground for an advantage ; and the stoutest Commander may fall flat to avoyd a Cannon-shot ; True Christian wisdom , and not carnal fear , is that , wherewith we must consult for advice , when to stand to it ; and when to give back . On the one side , he dies honorably that falls in Gods quarrel ; on the other , he that flies may fight again ; Even our blessed leader that came purposely to give his life for the world , yet when he found that he was laid for in Judea , flees into Galilce . The practise of some Primitive Christians , that , in an ambition of martyrdom went to seek out and chalenge dangers and death , is more worthy of our wonder , and applause , then our imitation . It shall be my resolution to be warily thrifty in managing my life , when God offers me no just cause of hazard ; and to be willingly profuse of my blood , when it is called for by that Saviour , who was not sparing of shedding his most precious blood for me . LXXXV . He had need to be well under-laid , that knows how to entertain the time and himself with his own thoughts : Company , variety of imployments , or recreations , may wear out the day with the emptiest hearts ; but , when a man hath no society but of himself , no task to set himself upon , but what arises from his own bosome ; surely , if he have not a good stock of former notions , or an inward mint of new , he shall soon run out of all , and ( as some forlorn bankrupt ) grow weary of himself : Hereupon it is that men of barren , and unexercised hearts can no more live without company , then fish out of the water : And those Heremites , and other Votaries , which professing onely devotion , have no mental abilities to set themselves on work , are fain to tire themselves , and their unwelcome hours , with the perpetual repetitions of the same orisons , which are now grown to a tedious , and heartless formality : Those contemplative spirits that are furnished with gracious abilities , and got into acquaintance with the God of Heaven , may , and can lead a life ( even in the closest restraint , or wildest solitariness , ) neerest to Angelical ; but those ▪ which neither can have Maries heart , nor will have Marthaes hand , must needs be unprofitable to others , and wearisome to themselves . LXXXVI . There is nothing more easie then to be a Christian at large ; but the beginnings of a strict and serious Christianity are not without much difficulty ; for nature affects a loose kinde of liberty , which it cannot indure to have restrained : neither fares it otherwise with it , then with some wilde colt ; which at the first taking up , flings and plunges , and will stand on no ground ; but after it hath been somwhile disciplin'd at the Post , is grown tractable , and quietly submits either to the saddle , or the collar : The first is the worst ; afterwards that which was tolerable , will prove easie , and that which was easie will be found pleasant : For in true practical Christianity , there is a more kindly and better liberty ; Standfast ( saith the Apostle ) in that liberty wherewith Christ hath made you free : Lo here a liberty of Christs making , and therefore both just , and excellent : for what other is this liberty then a freedome , as from the tyranny of the law , so from the bondage of sin ? Being then made free from sin ( saith Saint Paul ) ye became the servants of righteousness : Here are two masters , under one of which every soul must serve ; either sin , or righteousness : if we be free from the one , we are bond-men to the other ; we say truly , the service of God ( that is of righteousness ) is perfect freedom ; but to be free to sin is a perfect bondage ; and to serve sin is no other then a vassallage to the devil : From this bondage Christ onely can free us ; If the Son shall make you free , yee shall be free indeed ; and we are no Christians , unless we be thus freed : and being thus freed , we shall rejoyce in the pleasant fetters of our voluntary and cheereful obedience to righteousness ▪ neither would we for a world return to those gieves and manacles of sin , which we once beld our most dear and comely ornaments : and can truly say , Thou hast set my feet in a large room . I will walk at liberty , for I seek thy precepts . LXXXVII . I cannot but pity and lament the condition of those Christians who for the hope of a little earthly dross do willingly put themselves for a continuance out of the pale of Gods Church : What do they else , but cast themselves quite out of the Almighties protection ; who hath not bound himself to follow them out of his own walks ; or to seek them out amongst Turks and Infidels ? well may he say to them ( as to the chief Pastor of Pergamus ) I know thy works , and where thou dwellest ; even where Satans seat is ; but have they any reason to expect that he should dwell with them there , under the raign of that Prince of darkness ? These men put upon themselves that hard measure , which the man after Gods own heart complains to be put upon him by his worst enemies : Wo is me that I am constrained to dwell with Meshech , and to have my habitation in the Tents of Kedar : That holy man could in the bitterness of his soul inveigh against his persecutors for no other terms then these men offer to themselves : Cursed be they before the Lord , for they have driven me out this day from abiding in the inheritance of the Lord ; saying , go serve other gods : I speak not of those , who carry God along with them in his ordinance ; all earths are alike to us , where we may freely enjoy his presence : but of those straglers , who care not to live without God , so they may be befriended by Mammon . How ill a match these poor men make for themselves , I send them to their Saviour to learn What is a man profited if he shall gain the whole world ; and lose his own soul ; or what shall a man give in exchange for his soul ? God forbid , I should give their souls for lost , but I must say , they are hazarded ; for herein doubtless , they tempt God , who hath not promised to keep them in any other , then their just wayes ; and they do in a sort tempt and challenge Satan , to draw them on either to a love of error and impiety , or at least to a cooling of their care and love of truth : How unlike are these men to that wise merchant in the Gospel ; He sold all that he had to buy the pearl of great price : they sell the pearl to buy a little worthless merchandize . As the greatest part of their trafick stands upon exchange ; so I heartily wish they would make this one exchange more ; of less care of their wealth , for more care of their souls . LXXXVIII . Even when Joseph was a great lord in Egypt , second to none but Pharaoh , and had the command of that richest countrey of the world ▪ yet then his old Father Jacob thought his poor parcel of Shechem worthy to be bequeathed to him , and embraced of him , as a noble patrimony ; because it was in the promised land , and the legacy of a dying Father : How justly do I admire the faith both of the father and son in this donation ! Jacob was now in Goshen ; Shechem was in Canaan ; neither was the father now in the present possession ; nor were the sons in some ages to enjoy it : It was four hundred and thirty years that Israel must be a sojourner in a strange countrey , ere they shall enter into the promised Land ; yet now , as foreseeing the future possession , which his posterity should take of this spot of earth , so long after , Jacob gives Shechem to Joseph , and Joseph apprehends it as a rich blessing , as the double portion of the divided primogeniture : Infidelity is purblinde , and can see nothing but that which is hard at hand ; Faith is quick-sighted , and discerns the events of many centuries of years , yea of ages to come ; Abraham saw his Saviours day , and rejoyced to see it , a thousand nine hundred and fourty years off ; and Adam ( before him ) almost four thousand years . As to God all things are present , even future , so to those that by a lively faith partake of him : Why do I not by that faith see my Saviour returning in his Heavenly magnificence , as truly as now I see the Heaven whence he shall come ; and my body as verily raised from the dust , and become glorious , as now I see it weak and decrepit , and falling into the dust ? LXXXIX . True knowledg causeth appetite and desire ; For the will follows the understanding ; whatsoever that apprehends to be good for us , the affective part inclines to it : No man can have any regard to an unknown good : If an hungry man did not know that food would refresh and nourish him , or the thirsty that drink would satisfie him , or the naked that fire would warm him , or the sick that Physick would recover him ; none of these would affect these succors : And according to our apprehension of the goodness and use of these helps , so is our appetite towards them : For the object of the will is a known good , either true , or appearing so : And if our experience can tell us of some that can say , with her in the Poet ; I see and approve better things , but follow the worse : It is not for that evil , as evil , ( much less as worse ) can fall into the will ; but , that their appetite over-carries them to a misconceit of a particular good ; so as , howsoever in a generality , they do confusedly assent to the goodness of some holy act , or object , yet upon the present occasion , ( here and now , as the School speaketh ) their sensitive appetite hath prevailed to draw them to a perswasion , that this pleasure , or that profit is worthy to be imbraced : Like as our first parents had a general apprehension that it was good to obey all the commands of their Creator ; but when it came to the forbidden fruit ; now their eye , and their ear , and their heart tell them , it is good for them , both for pleasure , and for the gain of knowledg , to taste of that forbidden tree : So then , the miscarriage is not in that they affect that which they think not to be good ; but in that they think that to be good which is not ; for alass , for one true good there are many seeming , which delude the soul with a fair semblance : As a man in a generality esteems silver above brass , but when he meets with a rusty piece of silver , and a cleer piece of brass , he chooses rather the clear brass then the silver defaced with rust : Surely , it is our ignorance that is guilty of our cool neglect of our spiritual good ; if we did know how sweet the Lord is , in his sure promises , in his unfailing mercies , we could not but long after him , and remain unsatisfied till we finde him ours : would God be pleased to shine in our hearts by the light of the true knowledg of himself , we could not have cause to complain of want of heat in our affections towards his infinite goodness . Did we but know how sweet and delectable , Christ , the Heavenly Manna , is , we could not but hunger after him ; and we could not hunger , and not be satisfied ; and , in being satisfied , blessed . XC . Those which we mis-cal goods , are but in their nature , indifferent , and are either good or evil as they are affected , as they are used : Indeed , all their malignity , or vertue , is in the minde , in the hand of the possessor : Riches ill got ill kept , ill spent are but the Mammon of iniquity ; but if well , The Crown of the wise is their riches : How can it be amiss to have much , when he that was the richest man of the East , was the holiest ? Yea , when God himself is justly stiled the possessor of Heaven , and Earth ? How can it be amiss to have little ; when our Saviour sayes : Blessed are ye poor : And if from that divine mouth , we hear a wo to the rich ; himself interprets it of them that trust in riches : If our riches possess us , in stead of our possessing them , we have changed our God , and lost our selves ; but if we have learnt to use our wealth , and not enjoy it , we may be no less gracious then rich : If a rich man have a large and humble heart , and a just hand , he inherits the blessing of the poor : If a poor man have a proud heart , and a theevish hand , he carryes away the wo from the rich : Riches ( saith wise Solomon ) make themselves wings , they fly away as an Eagle towards Heaven ; So as we may use the matter , our souls may fly thitherward with them ; If we do good , and be rich in good works , ready to distribute , willing to communicate , laying up in store for our selves a good foundation against the time to come , that we may lay hold on eternal life . Let me say with Agur , Give me neither poverty , nor riches ; but whethersoever God gives , I am both thankful and indifferent , so as whiles I am rich in estate , I may be poor in spirit ; and whiles I am poor in estate , I may be rich in grace . XCI . Had I been in the streets of Jericho , sure , me thinks , I should have justled with Zacheus for the Sycomore , to see Jesus ; and should have blessed my eyes for so happy a prospect : and yet , I consider that many a one saw his face on earth , which shall never see his glory in Heaven : and I hear the Apostle say , Though we have known Christ after the flesh , yet now henceforth know we him so no more . O for the eyes of a Stephen , that saw the Heavens opened , and the glory of God , and Jesus standing on the right hand of God! That prospect did as much transcend this of Zacheus , as Heaven is above Earth ; celestial glory above humane infirmity : And why should not the eyes of my faith behold the same object which was seen by Stephens bodily eyes ? I see thee , O Saviour , I see thee , as certainly , though not so clearly : Do thou sharpen , and fortifie these weak eyes of mine , that in thy light I may see light . XCII . How gracious a word was that which God said to Israel , I have called thee by thy name , and thou art mine . He that imposed that name upon Jacob ; makes familiar use of it to his posterity : Neither is the case singular , but universally common to all his spiritual issue . There is not one of them , whom he doth not both call by his name , and challenge for his own : He that tells the number of the stars , and calls them all by their names ; hath also a name for every of these earthly luminaries ; He who brought all other living creatures unto man , to see how he would call them , and would make use of Adams appellation ; reserved the naming of man to himself ; neither is there any one of his innumerous posterity , whom he knowes not by name : But it is one thing to take notice of their names ; another thing to call them by their names ; that denotes his omniscience ; this his specialty of favor : none are thus graced but the true Sons of Israel . As Gods children do not content themselves with a confused knowledg of a Deity , but rest not till they have attained a distinct apprehension of their God , as he hath revealed himself to man ; so doth God again to them : It is not enough that he knows them in a general view as in the throng , wherein we see many faces , none distinctly ; but he singles them out in a familiar kinde of severalty both of knowledg and respect : As then he hath names for the several Stars of Heaven , Cimah , Cesil , Mazzaroth , &c. And for the several Angels , Gabriel , Raphael , Michael , &c. and calls them by the proper names which he hath given them ; so he doth to every of his faithful ones : Of one he saith , Thou shalt call his name John : Of another , Thou art Simon , thou shalt be called Cephas : To one he says , Zacheus , come down ; to another , Cornelius , thy prayers , and thine alms are come up : In short , there is no one of his , whom he doth not both know , and call by his name . What a comfort is this to a poor wretched man to think ; Here I walk obscure and contemptible upon earth , in a condition mean , and despised of men ; but the great God of Heaven is pleased to take such notice of me , as even from Heaven to call me by my name ; and to single me out for Grace , and Salvation ; and not onely to mention my name from above , in the gracious offer of his Ordinances , but to write it in the eternal Register of Heaven ? What care I to be inglorious , yea causelesly infamous with men , whiles I am thus honored by the King of glory ? XCIII . It is the great wisdom and providence of the Almighty , so to order the dispositions and inclinations of men , that they affect divers and different works , and pleasures : Some are for manuary trades , others for intellectual imployments : One is for the Land , another for the Sea ; one for husbandry , another for merchandise ; one is for Architecture , another for Vestiary services ; one is for fishing , another for pasturage ; and in the learned trades , one is for the mistress of Sciences , Divinity ; another for the Law , whether Civil , or Municipal ; a third is for the search of the secrets of Nature , and the skill and practice of Physick ; and each one of these divides it self into many differing varieties ; Neither is it otherwise in matter of pleasures ; one places his delight in following his Hawk and Hound , another in the harmony of Musick ; one makes his Garden his paradise , and enjoys the flourishing of his fair Tulips ; another findes contentment in a choice Library ; one loves his Bowl , or his Bowe , another pleases himself in the patient pastime of his Angle : For surely , if all men affected one and the same trade of life , or pleasure of recreation , it were not possible that they could live one by another : Neither could there be any use of commerce , whereby mans life is maintained ; neither could it be avoyded , but that the envy of the inevitable rivality , would cut each others throat . It is good reason we should make a right use of this gracious and provident dispensation of the Almighty ; and therefore that we should improve our several dispositions and faculties to the advancing of the common stock ; and withal , that we should neither encroach upon each others profession , nor be apt to censure each others recreation . XCIV . He were very quick-sighted that could perceive the growing of the grass , or the moving of the shadow upon the Dial ; yet , when those are done , every eye doth easily discern them . It is no otherwise in the progress of grace ; which how it increaseth in the soul , and by what degrees , we cannot hope to perceive ; but being grown , we may see it : It is the fault of many Christians , that they depend too much upon sense ; and make that the judg of their spiritual estate ; being too much dejected when they do not sensibly feel the proofs of their proficiency , and the present proceedings of their regeneration : why do they not as well question the growth of their stature , because they do not see every day how much they are thriven ? Surely , it must needs be that spiritual things are less perceptible then bodily ; much more therefore must we in these , wait upon time for necessary conviction ; and well may it suffice us , if upon an impartial comparing of the present measure of our knowledg , faith , obedience with the former , we can perceive our selves any whit sensibly advanced . XCV . The wise Christian hath learned to value every thing according to its own worth ; If we be too glad of these earthly things , it is the way to be too much afflicted with their losse ; and whiles we have them , to be transported into pride and wantonness ; If we esteeme them too little , it is the way to an unthankful disrespect of the giver . Christianity carries the heart in a just equipoise ; when they come , they are welcom'd without too much joy ; and when they go , they part without teares : we may smile at these earthly favors , not laugh out ; we may like them , but we must take heed of being in love with them : For love , of what kinde soever it be , is not without the power of assimilation ; If we love the world , we cannot but be worldly-minded : They that are after the flesh , do minde the things of the flesh ; and to be carnally minded is death : Contrarily if we love God , we are made partakers of the divine nature ; and we are such as we affect : If we be Christians in earnest ; certainly the inner rooms of our hearts , which are the holy of holies , are reserved for the Almighty ; the outer courts may be for the common resort of lawful cares and desires , they may come and go ; but our God shall have his fixed habitation here for ever . XCVI . Nature is slie and cunning ; neither is it possible to take her without a shift : The light huswife wipes her mouth , and it was not she : Rachel hath stoln her fathers Teraphim , and the custom of women is upon her : Saul reserves all the fat cattle of the Amalekites ; it is for a sacrifice to the Lord thy God : Neither is it so onely in excusing an evil done , but in waving a good to be done : I am not eloquent , saith Moses ; send by him , by whom thou shouldst send ; Pharaoh will kill me ; there is a lyon in the way , saith the Sluggard : I have marryed a wife , I cannot come , saith the sensual Guest . If I give I shall want ; If I make a strict profession , I shall be censured : Whereas true Grace is on the one side down right , and ingenuous in its confessions ; not sparing to take shame to it self , that it may give glory to God ; on the other side , resolutely constant to its holy purposes . I and my house will serve the Lord : If I perish , I perish : I am ready not to be bound onely ; but also to dye at Jerusalem for the Name of the Lord Jesus : It is not hard therefore for us to know what mistress we serve : If our care and endeavor be by witty evasions to shuffle off both evil and good , we are the vassals of nature ; but if we shall with an humble penitence acknowledg our evil ; and set our selves with firm resolutions upon the tasks of good , we are under Grace , in a way to glory . XCVII . It is good for a man not always to keep his eyes at home , but sometimes to look abroad at his neighbors ; and to compare his own condition with the worse estate of others : I know I deserve no more then the meanest , no better then the worst of men ; yet how many do I see , and hear to lye groaning upon their sick beds , in great extremity of torment , whereas I walk up and down in a competency of health ? How many do I see ready to famish , and forced to either beg , or starve , whereas I eat my own bread ? How many lye roting in Goals and Dungeons , or are driven to wander in unknown desarts , or amongst people whose language they understand not , whereas I enjoy home and liberty ? How many are shrieking under scourges and racks , whereas I sit at ease ? And if I shall cast mine eyes upon my spiritual condition ; alass , how many do I see sit in darkness , and in the shadow of death ; whereas the Sun of Righteousness hath arisen to me with healing in his wings ? How many lye in a woful bondage under sin and Satan , whereas my Saviour hath freed me from those hellish chains , and brought me to the glorious liberty of the sons of God ? how many are miserably mis-led into the dangerous by-paths of error , whereas he hath graciously kept me in the plain and sure way of his saving Truth ? If we do not sometimes make these ( not proud , but thankful ) comparisons , and look upon our selves , not with direct beams , but by reflection upon others , we shall never be sensible enough of our own mercies . XCVIII . The true Christian is in a very happy condition , for no man will envy him , and he can envy no body : None will envy him , for the world cannot know how happy he is ; How happy in the favor of a God ; how happy in the enjoying of that Favor : Those secret delights that he findes in the presence of his God ; those comfortable pledges of Love , and mutual interchanges of blessed Interest which pass between them , are not for worldly hearts to conceive ; and no man will envy an unknown happiness . On the other side , he cannot envy the worlds greatest favorite under Heaven ; for he well knows how fickle and uncertain that mans felicity is ; he sees him walking upon Ice , and perceives every foot of his sliding , and threatning a fall ; and hears that brittle pavement , at every step , crackling under him , and ready to give way to his swallowing up : and withal , findes , if those pleasures of his could be constant and permanent , how poor and unsatisfying they are , and how utterly unable to yield true contentment to the soul . The Christian therefore , whiles others look upon him with pity and scorn , laughs secretly to himself in his bosom , as well knowing there is none but he , truly happy . XCIX . It was an high and honorable embassie , whereon the Angel Gabriel was sent down to the blessed Virgin ; that she should be the Mother of her Saviour : Neither was that inferior of the glorious Angel that brought the joyful tidings of the incarnation and birth of the Son of God , to the shepherds of Bethlehem ; but a far more happy errand was that which the Lord Jesus , after his Resurrection , committed to the Maries : Go to my brethren , and say to them , I ascend to my Father , and your Father , and to my God , and your God : Lo , he says not I am risen , but I ascend ; as if he had forgot the Earth , whence he arose ; and thought onely on that Heaven whither he was going : Upon his Easter , his minde is on his Ascension day . As there had been nothing but discomfort in death , without a Resurrection ; so there had been little comfort in a Resurrection , without an Ascension to glory . There is a contentment in the very act , I ascend ; even nature is ambitious ; and we do all affect to mount higher ; as to come down is a Death ; but this height is , like the ascendent , infinite , I ascend to my Father : There was the glory which he put off in his humble Incarnation ; there was the glory which he was now to resume , and possess to all eternity : And , as if Nature and Adoption could give a like interest , he puts both together ; My Father , and your Father ; my God , and your God : His mercy vouchsafes to stile us Brethren ; yet the distance is unmeasureable , betwixt him , the Son of his eternal Essence , and us the naturally-wretched sons of his gracious Election ; yet , as if both he and we should be coheirs of the same blessedness ( though not in the same measure ) he says , My Father , and your Father : First , my Father , then yours ; and indeed therefore ours , because his : It is in him that we are elected , that we are adopted : Without him , God were not onely a stranger , but an enemy ; It is the Son that must make us free ; It is the Son that must make us sons : If we be his , the Father cannot but be ours . O the unspeakable comfort and happiness of a Christian ; In respect of his bodily nature , he cannot but say ( with Job ) to the worm , Thou art my mother , and my sister ; in his spiritual right , God the Son hath here authorized him to say to the Almighty , Thou art my Father : And if nature shall , in regard of our frail and dying condition , whiningly say , I descend to the grave ; Faith makes abundant amends in him , and can as cheerfully say , I ascend to my Father : And what son ( that is not altogether graceless ) would not be glad to go to his father , though it were to a meaner house then his own ? and therefore is ready to say , I will descend to my Father ; How much more , when his many Mansions are infinitely glorious ; and when all our happiness consists in his blessed Presence , must we needs say , with a joy unspeakable , and glorious , I ascend to my Father ? C. God made man the lord of his Creatures ; he made him not a Tyran ; he gave the Creatures to man for his lawful use , not for his wanton cruelty : Man may therefore exercise his just soveraignty over the beasts of the field , and fowls of the air , and fishes of the sea , not his lawless will to their needless destruction , or torment : Had man made the Creature , he could but challenge an absolute dominion over that work of his hands ; but now that he is onely a fellow creature to the meanest worm , What an insolent usurpation is this , so licentiously to domineer over his fellow dust ? Yea , that great God , who gave a Being to the creature ; and therefore hath a full and illimited power over his own workmanship , takes no pleasure to make use of that power to the unnecessary vexation , and torture of what he hath made : That all-wise and bountiful Creator , who hath put into the hands of man the subordinate Dominion over all the store of these inferior Elements , hath made the limit of his command , not necessity onely , but convenience too ; but if man shall go beyond these bounds , and will destroy the creature onely , because he will , and put it to pain because it is his pleasure ; he abuseth his soveraignty to a sinful imperiousness , and shall be accountable for his cruelty . When the Apostle , upon occasion of the Law for not muzzling the mouth of the Ox , asks , Doth God take care for oxen ? Can we think he meant to question the regard that God hath to so useful a Creature ? Do we not hear the Psalmist say , He giveth to the beast his food , and to the young ravens that cry ? Do we not hear our Saviour say , That not a sparrow falls to the ground without our heavenly Father ? And of how much more value is an Ox then many thousands of Sparrows ? Is not the speech therefore , both comparative and typical ? Is the main care that God takes in that Law , for provision to be made for the beast ; and doth he not rather under that figure give order for the maintenance of those spiritual Oxen , that labor in the husbandry of the Almighty ? Doubtless , as even the savage creatures , The young lyons seek their meat from God ; so they finde it from him in due season ; He openeth his hand and filleth every creature with good : Is God so careful for preserving , and shall man be so licentious in destroying them ? A righteous man ( saith Solomon ) regardeth the life of his beast , he is no better , therefore , then a wicked man that regardeth it not : To offer violence to , and to take away the life from our fellow-creatures , without a cause , is no less then tyranny : Surely , no other measure should a man offer to his beast , then that , which if his beast ( with Balaams ) could expostulate with him , he could well justifie to it ; no other , then that man , if he had been made a beast , would have been content should have been offered by man to him ; no other then he shall make account to answer to a common Creator . Justly do we smile at the niceness of the foolish Manichees , who made scruple to pull an herb or flower , and were ready to Preface apologies and excuses for the reaping of their Corn , and grinding the grain they fed upon , as if these Vegetables were sensible of pain , and capable of our oppression ; but surely , for those creatures which enjoying a sensitive life , forgo it with no less anguish and reluctation then our selves ; and would be as willing to live , without harm , as their owners , they may well challenge both such mercy and justice at our hands , as that in the usage of them we may approve our selves to their Maker : Wherein I blush and grieve to see how far we are exceeded by Turks and Infidels ; whom meer nature hath taught more tenderness to the poor brute creatures , then we have learned from the holier rules of charitable Christianity . For my part , let me rather affect and applaud the harmless humor of that mis-called Saint , who in an indiscreet humility called every Woolf his brother , and every Sheep , yea , every Ant his sister , fellowing himself with every thing that had life in it , as well as himself ; then the tyrannical disposition of those men who take pleasure in the abuse , persecution , destruction of their fellow-creatures , upon no other quarrel , then because they live . Supernumeraries . I. THere is a satiety in all other ( even the best ) things that I either have , or doe : I can be easily apt to complain of being wearied , or cloyed with the same objects but in the thoughts of spiritual things , mee thinkes , I can never have enough : For as there is infinite scope and variety of matter , wherein to employ my meditations , so in each one of them , there is such marvellous depth , that I should in vaine hope , after all my exquisitest search , to reach unto the bottome : Yea the more I look upon the incomprehensible Deity , in any one of his glorious attributes , or any one of his omnipotent works , of creation , government , redemption ; the more I long to see , and the less am I satisfied in seeing : and now I finde cause to bless that unspeakable goodness , that he hath vouchsafed to give leave to his unworthy creaturs , to contemplate those excellent glories , and those saving mysteries ; and think my self happy in so gracious a liberty of exchanging these worthless thoughts of the world , for the deare and precious meditations of heavenly things ; and now how justly do I fall out with my wretched self , that I have given way to secular distractions ? since my heart can be sometimes in Heaven , why should it not be alwaies there ? II. What is this that I see ? my Saviour in an Agonie , and an Angel strengthening him ? Oh the wonderful dispensation of the Almighty ! That the eternal Son of God , who promised to send the comforter to his followers , should need comfort ! That he , of whom the voice from Heaven said , This is my well-beloved Son in whom I am well pleased , should be strugling with his Fathers wrath even to blood ! That the Lord of life should in a languishing horror , say , My soul is exceeding sorrowfull , even unto death ! These , these , O Saviour , are the chastisements of our peace , which both thou wouldst suffer , and thy Father would inflict ; The least touch of one of those pangs , would have been no less then an hell to mee ; the whole brunt whereof thou enduredst for my soul ; what a wretch am I , to grudg a little paine from , or for thee who wert content to undergoe such pressure of torment for me , as squeezed from thee a sweat of blood ! since my miserable sinfulness deserved more load , then thou in thy merciful compassion wilt lay upon mee ; and thy pure nature , and perfect innocence merited nothing but love and glory . In this sad case , what service is it that an Angel offers to do unto thee ? [ Lo there appeares to thee an Angel from Heaven , strengthening thee ] still more wonder ! Art not thou the God of spirits ? Is it not thou , that gavest being , life , motion , power , glory to all the Angels of Heaven ? Shall there be need of one single created spirit to administer strength and comfort to his Creator ? were this the errand ; why did not all that blessed Chore of celestial spirits joyn their forces together in so high an imployment ? Where are the multitudes of that heavenly host , which at thy birth , sung , Glory to God in the highest , and on earth peace ? Where are those Angels which ministred to thee after thy combat of temptations in the wilderness ? Surely there was not so much use of their divine cordialls in the desart , as in the garden ; O my God , and Saviour , thus thou wouldst have it ; It is thy holy will that is the rule and reason of all thine actions , and events ; Thou that wouldst make use of the provision of men for thy maintenance on earth , wouldst employ thy servants the Angels , for the supply of thy consolations ; and thou that couldst have commanded Legions of those celestial spirits , wouldst be served by one ; not , but that more were present , but that onely one appeared ; all the host of them ever invisibly attended thee , as God , but as man , one onely presents himself to thy bodily eyes ; and thou , who madest thy self , for our sakes , a little lower then the Angels which thou madest , wouldst humble thy self to receive comfort from those hands , to which thou gavest the capacity to bring it ; It is no marvel if that which was thy condescent , be our glory and happiness : I am not worthy , O God , to know what conflicts thou hast ordained for my weakness ; what ever they be , thou that hast appointed thine Angels to be ministring spirits for the behoof of them who shall be heirs of salvation , suffer not thy servant to want the presence of those blessed Emissaries of thine in any of his extremities ; let them stand by his soul in his last agonie , and after an happy Eluctation conveigh it to thy glory . III. Many a one hath stumbled dangerously at a wicked mans prosperity ; and some have fallen desperately into that sin , which they have seen thrive in others hands : Those carnal hearts know no other proof of good or evil but present events ; esteeming those causes holy and just which are crowned with outward success : not considering that it is one of the cunningest plots of hell , to win credit to bad enterprises by the fairest issues ; wherein , the Devill deales with unwary men , like some cheating gamester , who having drawn in an unskilful and wealthy novice into play , suffers him to win a while at the first , that he may at the last , sweet away all the stakes , and some rich mannors to boote : The foolish Benjaminites having twice won the field , begin to please themselves with a fale conceit of Gibeahs honesty , and their own perpetual victories ; but they shall soon finde that this good speed is but a pit-fal to entrap them in an ensuing destruction . It is a great judgment of God to punish sinners with welfare ; and to render their leud waies prosperuos : wherein , how contrary are the Almighties thoughts to theirs ; their seeming blessings are his heavy curse ; and the smart of his stripes are a favor too good for them to enjoy , to judge wisely of our condition , it is to be considered not so much how we fare , as upon what termes : If we stand right with Heaven , every cross is a blessing , and every blessing a pledge of future happiness : if we be in Gods disfavor , every of his benefits is a judgment ; and every judgment makes way for perdition : For mee , let it be my care that my disposition may be holy , and my actions righteous , let God undertake for the event . IV It is no easie thing to perswade a man that he is proud ; every one professes to hate that vice , yet cherishes it secretly in his bosome : for what is pride but an over-weening of our selves ? and such is is our natural self-love , that we can hardly be drawn to believe that in any kinde we think too well of our own : Now , this pride is ever so much more dangerous , as the thing which we over-prize is more excellent ; and as our mis-apprehension of it m●y be more diffusive : To be proud of gay-cloathes , which is childish ; or , to be proud of beauty , which is a womanish vice , hath in it more fondness then malignity ; and goes no further then the brest wherein it is conceived ; finding no other entertainment in the beholders , then either smiles , or envy : but the pride of knowledg , or holy dispositions of the soul , as it is of an higher nature , so it produceth commonly more perilous effects : for as it puffes up a man above measure ; so it suffers not it self to bekept in within the narrow bounds of his own thoughts , but violently bursts out to the extream prejudice of a world of men : Onely by pride commeth contention , saith wise Solomon : Even purse-pride is quarelous , domineering over the humble neighbourhood , and raising quarrels out of trifles ; but the spiritual arrogance is so much more mischeivous , as the soul is beyond all earthly pelf : For , when we are once come to advance , and admire our own judgments ; we are first apt to hug our own inventions ; then to esteem them too precious to be smothered within our own closets : the world must know of how happy an issue we are delivered ; and must applaud it , or abide a contestation , and expect a challenge . The fairest paradoxes cannot pass without a contradiction ; it were strange if some as bold , and forward wits as our own , should not take up the gantlet : now the fray is begun ; the multitude is divided ; sides are taken ; the world is in an uproare , from skirmishes we grow to pitcht fields : the Church bleeds on both parts ; and it were marvel if kingdoms could be free : But that which most notably evinceth the deceitfulness of mans heart in this behalf , is , that this pride is too often lodged in those brests which are professedly devoted to a godly and mortified lowliness : for , as for those persons which are meer flesh , they are carelesly indifferent to error or truth ; neither are at all moved with the success of either ; but the religious minde , when it is once possessed with the conceit of some singular and important truth revealed to it , and hid from the rest of the world , is ready to say with the Samaritan Lepers ; I do not well ; this day is a day of good tidings , and I hold my peace ; and therefore makes it matter of conscience to trouble the Church with a mis-grounded novelty : Come we to the Test ; Let me ask these mis-guided souls that are no less confidently perswaded of their own humility then Truth ; Can it be any other then an height of pride , for a man to think himself wiser then the whole Church of God upon earth ? wiser then the whole Church of God that hath been upon earth ever since the Apostles of Christ inclusively , in all successions to this present time ? Can they without much pride think they can look deeper into the great mysteries of Godliness , then those blessed attendants of our Saviour , and their gracious successors , the holy martyrs , the godly and religious guides of Gods Church , in all the following ages ? Had not they , then , the same God ; the same Scriptures , the illuminations of the same Spirit ? Can they imagine it less then insolent to attribute more to their own private opinion , then to the constant judgment and practise of the whole Christian world in all successions of Generations ? Can they suppose themselves in their single capacity ( though neither Prophets , nor Prophets sons ) meet Judges or Questionists of those matters of Faith which the general Councils of the purer times have unanimously agreed upon as the main principles of Christianity ? can they think themselves priviledged by the liberty of prophesying to coyn new articles , to deface old ? Surely , if the hand of pride be not in all this , I shall never desire to be acquainted with humility ; so as it is too plain , that a man may be exceeding proudly and not know it ; this vicious habit lurks close in the soul , and unless it discover it self by some scarce — discernable effects ( which break out now and then , especially , upon occasions of opposition ) is rather more concealed from the owner , then from the eyes of a stranger : But ( if ever , ) it bewrays it self in the affectation of undue eminence , scornful under-valuation of others merits , obstinacy in opinion , sharpness of censures , and impatience of contradiction ; Of all these the world is commonly no less guilty , then all these are guilty of the common miseries . Lord deliver us from our pride , and our contentions will dye alone . V What a strange praise and priviledge is that which is given to Enoch , above all those generations of men that peopled the first world ; of whom the Spirit of God saies ; Enoch walked with God , and he was not ; for God took him : Doubtless , amongst all those successive families of the sons of Seth , there were many religious and well-affected souls ; yet there was no one of them that had this character set upon him , that he walked with God , but he : Whether it were , that God did in a more open and entire way reveal himself to that exemplary Saint ; or whether that holy man did in a more close and familiar fashion , converse with the invisible Deity , the presence was certain , and the acknowledgment mutual : neither was this walk short , for a turn , and away ; but constant , and continual ; even for the space of three hundred years : And what ? did the blessed man retire to some desart , far from all humane society , that he might enjoy this heavenly company alone ? Did he this-while cast off all secular thoughts , and abdicate all the care of his family ? Neither this , nor that ; for in this space wherein he walked with his God ; he both begat sons and daughters , and bred them like the children of such a father ; as one that knew to make the world subordinate , not opposite to it's maker : and had learn'd to reconcile the use of the creature with the fruition of the Creator : What then were the steps of this walk , but pious thoughts , heavenly affections , fervent love , reverential fear , spiritual joy , holy desires , divine ravishments of spirit ; strict obediences , assiduous devotions , faithful affiances , gracious ingagements , firme resolutions , and effectual indeavors of good , and whatsoever might work a dearness of respect betwixt the soul , and the God of Spirits : O God , that which thou promisedst ( as a reward ) to those few Saints of Sardis , that had not defile their garments , thou hast before hand fully performed to this eminent worthy of the first world ; he walked with thee in white , in the white of innocence here ; and in the shining robes of glory above ; so thou hast told us , He was not , for God took him ; Lo ; being , and good were wont to pass for convertible ; but here , Enochs not-being , is his blessedness ; he was not at all here ; that he might be perfectly above : The best being on earth is but miserable ; even Enochs walk with God cannot exempt him from sorrows ; he must cease to be , that he may begin to be happy ; He was then happy , not for that he was not ; ( a meer privation of being can be no other then the worst of evils ) but for that God took him : The God with whom he walkt so long upon earth , takes him away from the earth to himself , for eternity : Here below though he walk't with God , yet withall he conversed with sinful men , whose wickedness could not but many a time vex his righteous soul ; now he is freed from all those spiritual annoyances ; enjoying onely the glorious presence and vision of the Divine majesty , the blessed Angels , and the Saints , co-partners of the same immortality . There can be no doubt but that the souls of his holy predecessors Adam , Abel , Seth , returned to the God that gave them ; but had not Enoch been blessed with a peculiar conveiance to his glory , it had not been said , That God took him : were onely the spirit of Enoch yeilded up in the way of an ordinary death , the man had not been taken ; now , whole Enoch , body and soul , is translated to an heavenly life . His father Jared , and his son Methuselah went to God in the common way of men , by a separation of the spirit from the flesh ; but for him , God took him ; and cloathed him living with immortality : I finde none but him and Elijah that were thus fetcht to their Heaven : It will be happy for us if we may pass in the common road to blessedness ; O God , give me to walk close and constantly with thee , and what end thou pleasest ; let my body pass through all the degrees of corruption , so that my soul may be immediately glorious . FINIS . THE BREATHINGS OF THE Devout Soul. I. BLessed Lord God ; thou callest me to obedience ; and fain would I follow thee : but what good can this wretched heart of mine be capable of , except thou put it there ? thou know'st I cannot so much as wish to think well without thee ; I have strong powers to offend thee ; my sins are my own ; but whence should I have any inclination to good but from thee , who art only , and all good ? Lord , work me to what thou requirest , and then require what thou wilt . II. Lord God , whither need I go to seek thee ? Thou art so with me , as that I cannot move but in thee . I look up to heaven ; there I know thy Majestie most manifests it self ; but withall , I know that being here thou art never out of thy heaven , for it is thy presence onely that makes heaven : Oh give me to enjoy thee in this lowest region of thine heavenly habitation ; and as in respect of my naturall being , I live and move in thee , so let me not live and move spiritually , but with thee , and to thee . III. Whither now , O whither do ye rove O my thoughts ? Can ye hope to finde rest in any of these sublunary contentments , Alas ? how can they yeeld any stay to you , that have no settlement in themselves ? Is there not enough in the infinite good to take you up ; but that ye will be wandring after earthly vanities ? Oh my Lord , how justly mightest thou cast me off with scorn , for casting any affective glances upon so base a rival ? Truly Lord , I am ashamed of this my hatefull inconstancy ; but it is thou only that must remedy it ; O thou that art the father of mercies pity my wildnesse , and weak distractions : Take thou my heart to thee , it is thine own ; keep it with thee , tye it close to thee by the cords of love , that it may not so much as cast down an eye upon this wretched and perishing world . IIII. Lord , I confesse to my shame , thou art a great loser by me ; for , besides my not improving of thy favors , I have not kept even-reckonings with thee ; I have not justly tallied up thy inestimable benefits : Thy very privative mercies are both without , and beyond my account ; for every evill that I am free from , is a new blessing from thee ; That I am out of bondage , that I am out of pain and misery , that I am out of the dominion of sin ; out of the tyranny of Satan , out of the agonies of an afflicted soul ; out of the torments of hell : Lord , how unspeakeable mercies are these ? Yet , when did I bless thee for any of them ? Thy positive bounties I can feel , but with a benummed and imperfect sence . Lord , do thou enlarge , and intenerate my heart ; make me truly sensible , as of my good received ; so of my escaped evils ; and take thou to thy self the glory of them both . V. Ah my Lord God , what heats and colds do I feel in my soul ? Sometimes I finde my self so vigorous in grace , that no thought of doubt dare shew it self ; and me thinks I durst challenge my hellish enemies ; another while I feel my self so dejected and heartlesse , as if I had no interest in the God of my salvation , nor never had received any certain pledges of his favour : What shall I say to this various disposition ? Whether , Lord , is it my wretchednesse to suffer my self to be rob'd of thee , for the time , by temptation ? or whether is this the course of thy proceedings in the dispensation of thy graces to the sons of men ; that thou wilt have the breathings of thy Spirit , as where , so how , and when thou pleasest ? Surely , O my God , if I did not know thee constant to thine everlasting mercies , I should be utterly disheartened with these sad intervals ; now , when my sense failes me , I make use of my faith ; and am no lesse sure of thee , even when I feel thee not , then when I finde the clearest evidences of thy gracious presence . Lord , shine upon me with the light of thy countenance ( if it may be ) alwaies ; but , when ever that is clouded , strengthen thou my faith ; so shall I be safe , even when I am comfortless . VI. O my God , I am justly ashamed to think what favors I have received from thee , and what poor returns I have made to thee : Truly Lord , I must needs say , thou hast thought nothing either in earth , or in heaven too good for me ; and I , on the other side , have grudg'd thee that weak and worthless obedience which thou hast required of me : Alas , what pleasure could I have done to thee who art infinite , if I had sacrificed my whole self to thee , as thou commandest ? Thou art , and wilt be thy self , though the world were not ; it is I , I only that could be a gainer by this happy match ; which in my own wrong I have unthankfully neglected ; I see it is not so much what we have , as how we imploy it : O thou , that hast been so bountiful , in heaping thy rich mercies upon me , vouchsafe to grant me yet one gift more ; give me grace and power to improve all thy gifts to the glory of the giver ; otherwise , it had been better for me to have been poor , then ingrateful . VII . Ah Lord , What strugling have I with my weak fears ? how do I anticipate my evils by distrust ? What shall I do when I am old ? How shall I be able to indure pain ? How shall I pass through the horrid gates of death ? Oh my God , Where is my faith that I am thus surprized ? Had I not thee to up-hold , and strengthen my soul , well might I tremble and sink under these cares ; but now , that I have the assurance of so strong an helper , as commands all the powers of heaven , earth , and hell , what a shame is it for me to give so much way to my wretched infidelity , as to punish my self with the expectation of future evils ? Oh for the victorie that overcomes the world , even our faith ; Thou O God , art my refuge and strength , a very present help in trouble ; therefore will I not fear though the earth be removed , and though the mountains be carried into the midst of the Sea. VIII . Lord , I made account my daies should have been but an inch ; but thou hast made them a span long ; having drawn out the length of a crazie life beyond the period of my hopes : It is for something , sure , that thou hast thus long respited me from my grave , which look't for me many years ago : Here I am , O my God , attending thy good pleasure ; Thou know'st best what thou hast to do with me ; Dispose of me as thou wilt ; Only make me faithfull in all thy services ; resolute to trust my self with thee in all events ; carefull to be approved of thee in all my waies ; and crown my decayed age with such fruits as may be pleasing to thee , and available to the good of many ; Lastly , let me live to thee , and die in thee . IX . How oft , Lord , have I wondred to see the strange carriage of thine administration of these earthly affaires ; and therein to see thy marvailous wisdome , power , goodness , in fetching good out of evill ! Alas , we wretched men are apt enough to fetch the worst of evils , out of the greatest good , turning the grace of thee our God into wantonnesse : but how have I seen thee , of liveless stones to raise up children to Abraham , of sinners to make Saints ? out of a desperate confusion to fetch order ; out of a bloudy war , an happy peace ; out of resolutions of revenge , love ; out of the rock , water ; out of a persecuter , an Apostle ? How can I be discouraged with unlikelihoods , when I see thee work by contraries ? It is not for me , O my God , to examine or pre-judge thy counsailes ; take what waies thou wilt , so thou bring me to thine own end ; all paths shall be direct that shall leade me to blessedness . X. How many good purposes , O my God , have I taken up , & let fall to the ground again without effect ? how teeming hath this barren womb of my heart been of false conceptions ? but especially , when thy hand hath been smart and heavy upon me in mine affliction , how have I tasked my self with duties , and revived my firme resolutions of more strict obedience , which yet upon the continuance of my better condition , I have slackened ? Lord , it is from thee that I purposed well ; it is from my own sinfull weakness that I failed in my performances ; If any good come me , the will and the deed must be both thine ; The very preparations of the heart are from thee ; and if I have devised my way , it must be thou that directest my steps : O God , do thou ripen and perfect all the good motions that thou puttest into my soul ; and make my health but such as my sickness promised . XI . Every man , Lord , is unwilling that his name should dye ; we are all naturally ambitious of being thought on when we are gone ; those that have not living monuments to perpetuate them , affect to have dead ; if Absolon have not a son , he will yet erect a pillar : yet when we have all done , time eates us out at the last ; There is no remembrance of the wise more then of the foole for ever ; seeing that which now is , in the daies to come shall all be forgotten . O God , let it be my care and ambition , what ever become of my memory here below , that my name may be recorded in Heaven . XII . Thy wise providence , O God , hath so ordered it , that every mans minde seeks and findes contentment in some thing ; otherwise it could not be ( since we must meet with so frequent crosses in the world ) but that mans life would be burdensome to him ; one takes pleasure in his hauke or hound ; another in his horses and furnitures ; one in fair buildings ; another in pleasant walks and beautiful gardens ; one in travailing abroad ; another in the enioying of the profits and pleasures of his home ; one in the increase of his wealth ; another in the titles of his honor ; one in a comfortable wife , another in loving and dutiful children , but when all is done , if there be not somwhat els to uphold the heart in the evil day , it must sink . O God , do thou possesse my soul of thee ; let me place all my felicity in the fruition of thine infinite goodness ; so I am sure the worst of the world hath not power to render me other then happy . XIII . O Lord God , under how opposite aspects do I stand , from the world ? how variously am I construed by men ? One pities my condition , another praises my patience ; One favors mee out of the opinion of some good that he thinks he sees in mee ; another dislikes me for some imagined evil : What are the eyes , or tongues of men to mee ? Let me not know what they say , or think of me , and what am I the better or worse for them ? they can have no influence upon me without my own apprehension : All is in what termes I stand with thee , my God ; if thou be pleased to look upon me with the eye of thy tender mercy and compassion , What care I to be unjustly brow-beaten of the world ? If I may be blessed with thy favour , let me be made a gazing-stock to the world , to Angels , and to men . XIV . Speak Lord , for thy servant heareth : What is it which thou wouldst have me do that I may finde rest to my soul ? I am willing to exercise my self in all the acts of piety which thou requirest ; I am ready to fast , to pray , to read , to hear , to meditate , to communicate , to give alms , to exhort , admonish , reprove , comfort where thou bid'st me ; and if there be any other duty appertaining to devotion , or mercy , let me serve thee in it : But , alas , O my God , howsoever I know these works are in themselves well-pleasing unto thee , yet as they fall from my wretchedness , they are stained with so many imperfections , that I have more reason to crave pardon for them , then to put confidence in them ; and if I could performe them never so exquisitely , yet one sin is more then enough to dash all my obedience . I see then , O Lord , I well see there is no act that I can be capable to do unto thee , wherein I can finde any repose ; it must be thine act to me , which only can effect it ; It is thy gracious word , Come unto me all ye that labour , and are heavy laden , and I will give you rest ; Lo this rest must be thy gift , not my earning ; and what can be freer then gift ? Thou givest it then , but to those that come to thee ; not to those that come not ; To those that come to thee laden and labouring under the sense of their own wretchedness ; not to the proud , and careless ; O Saviour , thy sinner is sufficiently laden with the burden of his iniquities ; lade thou me yet more with true penitent sorrow for my sins ; and inable me then to come unto thee by a lively faith ; Take thou the praise of thine own work ; Give me the grace to come ; and give me rest in coming . XV. O blessed Saviour , What strange variety of conceits do I finde concerning thy thousand years raign ? What riddles are in that prophesie ; which no humane tongue can aread ? where to fix the begining of that marvailous millenary , and where the end ; and what manner of raign it shall be , whether temporal , or spiritual ; on earth , or in heaven ; undergoes as many constructions , as there are pens that have undertaken it ; and yet ( when all is done ) I see thine Apostle speaks onely of the souls of thy martyrs , raigning so long with thee ; not of thy raigning on earth so long with those Martyrs ; How busie are the tongues of men , how are their brains taken up with the indeterminable construction of this enigmaticall truth ? when , in the mean time , the care of thy spirituall raign in their hearts , is neglected ; O my Saviour , whiles others weary themselves with the disquisition of thy personall raign here upon earth for a thousand years ; let it be the whole bent and study of my soul , to make sure of my personall raign with thee in heaven to all eternity . XVI . Blessed be thy name , O God , who hast made a good use even of hell it self ; How many Atheous hearts have been convinced by the very operations of Devils ? Those which would with the stupid Saducees , perswade themselves there are no spirits ; yet when they have sensibly found the marvellous effects wrought even by the base instruments of Satan ; they have been forced to confesse , Doubtless there is a God that rules the world ; for so great powers of evill spirits must necessarily evince the greater powers of good ; It is of thy wise and holy dispensation that thy good Angels do not so frequently exhibite themselves , and give so visible demonstrations of their presence to thy Saints , as the evill Angels do to their Vassals , though they are ever as present , and more powerfull ; What need they ; when thou so mightily over-rulest those malignant spirits , that thou forcest from them thine own glory , and advantage to thy chosen ? Lord , how much more shall all thy other creatures serve to thy praise , when thy very hellish enemies shall proclaim thy justice , goodness , omnipotence . XVII . Speculation , O Lord , is not more easie then practice is difficult ; how many have we known , who , as it was said of the Philosophers of old , know how to speak well , but live ill ; How many have written books of Chymistry , and given very confident directions for the finding out of that precious stone of the Philosophers , but how many have indeed made gold ? Practice is that which thou , O God , chiefly requirest and respectest ; who hast said , If ye know these things , blessed are ye if you do them ; Knowledg puffeth up , but love edifieth : O Lord do thou enlighten mine eyes with the knowledg of thy will ; but above all , do thou rectifie my affections , guide my feet into the wayes of thy commandements ; apply my heart to fulfill thy statutes alway ; and Prosper thou the work of my hands upon me , O prosper thou my handi-work . XVIII . How oft have I wondred , O Lord , at the boldness of those men , who knowing they must shortly die , yet dare do those things which will draw upon them eternity of torments ? What shall I say , but , The fool hath said in his heart , there is no God ; Surely , men love themselves well enough ; and would be loth to do that , which would procure them an inevitable misery and pain ; Did they therefore believe there were another world , and that they must be called to a strict reckoning for all their actions , and be doomed to an everlasting death for their wicked deeds , they durst not , they could not do those acts which should make them eternally miserable : Let me say to the most desperate ruffian ; there is poyson in this cup , drink this draught and thou diest ; he would have the wit to keep his lips close , and cast the potion to the ground ; were it not for their infidelity , so would men do to the most plausible ( but deadly ) offers of sin . O Lord , since I know thy righteous judgments ; teach me to tremble at them ; restrain thou my feet from every evill way ; and teach me so to walk , as one that looks every hour to appear before thy just , and dreadfull Tribunal . XIX The longer I live , O my God , the more do I wonder at all the works of thine hands : I see such admirable artifice in the very least and most despicable of all thy creatures , as doth every day more and more astonish my observation : I need not look so far as Heaven for matter of marvaile ( though therein thou art infinitely glorious ) whiles I have but a spider in my window , or a bee in my garden , or a worm under my feet : every one of these overcomes me with a just amazement ; yet can I see no more then their very out-sides ; their inward form which gives them their being , and operations , I cannot pierce into ; the less I can know , O Lord , the more let me wonder ; and the less I can satisfie my self with marvailing at thy works , the more let me adore the majesty and omnipotence of thee that wroughtest them . XX. Alas , my Lord God , what poor , weak , imperfit services are those ( even at the best ) that I can present thee withal ! How leane , lame , and blemished sacrifices do I bring to thine altar ! I know thou art worthy of more then my soul is capable to perform ; and fain would I tender thee the best of thine own : but , what I would that I do not ; yea , cannot do : Surely , had I not to do with an infinite mercy , I might justly look to be punished for my very obedience : But now Lord my impotence redounds to the praise of thy goodness ; for were I more answerable to thy justice the glory of thy mercy would be so much less eminent in my remission , & acceptance ; Here I am before thee , to await thy good pleasure ; thou knowest whether it be better to give me more ability , or to accept of that poor ability thou hast given me ; but since , when thou hast given me most , I shall still , and ever stand in need of thy forgiveness ; Let my humble suit be to thee alwaies , rather for pardon of my defects , then for a supply of thy graces . XXI . O my God ; how do I see many profane and careless souls spend their time in jollity and pleasure . The harp and the Viol , the Tabret and the pipe , and wine are in their feasts ; Whiles I that desire to walk close with thee , in all conscionable obedience , droop and languish under a dull heaviness , and heartless dejection : I am sure I have a thousand times more cause of joy and cheerfulness , then the merriest of all those wilde and joviall spirits ; they have a world to play withall , but I have a God to rejoyce in ; their sports are triviall and momentanie ; my joy is serious , and everlasting : One dram of my mirth is worth a pound of theirs ; But , I confesse , O Lord , how much I am wanting to my self in not stirring up this holy fire of spirituall joy ; but suffering it to lie raked up under the dead ashes of a sad neglect : O thou , who art the God of hope , quicken this heavenly affection in my soul ; and fill me with all joy and peace in believing ; make my heart so much more light then the worldlings , by how much my estate is happier . XXII . What shall I do Lord ? I strive and tug ( what I may ) with my naturall corruptions , and with the spirituall wickednesses in high places which set upon my soul ; but sometimes I am foyled , and go halting out of the field ; it is thy mercy that I live , being so fiercely assaulted by those principalities , and powers ; it were more then wonder if I should escape such hands without a wound : Even that holy servant of thine who strove with thine Angel for a blessing , went limping away , though he prevailed ; what mervail is it that so weak a wretch as I , striving with many evill Angels for the avoidance of a curse , come off with a maime , or a scar ? But blessed be thy name , the wounds that I receive are not mortall ; and when I fall , it is but to my knees ; whence I rise with new courage and hopes of victory ; Thou who art the God of all power , and keepest the keys of hell and death , hast said , Resist the Devill , and he will flee from you ; Lord , I do and will by thy merciful ayd still and ever resist ; make thou my faith as stedfast , as my will is resolute ; Oh still teach thou my hands to war , and my fingers to fight ; arme thou my soul with strength , and at last according to thy gracious promise , crown it with victory . XXIII . Oh Lord God ; how ambitious , how covetous of knowledg is this soul of mine ? as the eye is not satisfied with seeing , nor the eare filled with hearing ; no more is the mind of man with understanding ; yea , so insatiable is my heart , that the more I know , the more I desire to know ; and the less I think I know : Under heaven there can be no bounds set to this intellectuall appetite : O do thou stop the mouth of my soul with thy self , who art infinite ; Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee : Alas , Lord , if I could know all creatures , with all their forms , qualities , workings ; if I could know as much as innocent Adam , or wise Solomon ; Yea more , if I could know all that is done in earth or heaven , what were my soul the better , if it have not attained the knowledg of thee : Since , as the Preacher hath most wisely observed , In much wisdome is much grief , and he that increaseth knowledg , increaseth sorrow ; Oh then , set off my heart from affecting that knowledg whose end is sorrow ; and fix it upon that knowledg , which brings eeverlasting life : And this is life eternal , to know thee the only true God ; and Jesus Christ whom thou hast sent . XXIV . O my God , what miserable uncertainties there are in these worldly hopes ! But yesterday I made account of an eminent advantage of my estate , which now ends in a deep loss . How did we lately feed our selves with the hope of a firme and during peace , which now shuts up in too much bloud ? How confidently did I relie upon the promised favour of some great friends , which now leave me in the suds , as the scorn of ( a mis-called ) fortune ? In how slippery places , O Lord , do our feet stand ? If that may be said to stand which is ever sliding , never fixed ; And not more slippery , then brittle ; so as there is not more danger of falling , then of sinking : With thee , O God , with thee only , is a constant immutability of happiness ; There let me seek it , there let me finde it ; and over-looking all the fickle objects of this vain world , let my soul pitch it self upon that blessed immortality which ere long it hopes to enjoy with thee . XXV . Lord God , What a wearisome circle do I walk in here below ; I sleep , and dress , and work , and eat , and work again , and eat again , and undress , and sleep again ; and thus wearing out my time finde a satiety in all these , troublesome ; Lord , when shall I come to that state , wherein I shall do nothing but injoy thee ; do nothing but praise thee ; and in that one work shall finde such infinite contentment , that my glorified soul cannot wish to do any other ? and shall therein alone bestow a blessed eternity ? XXVI . O God , how troublesome and painful do I find this Sun of thine , whose scorching beams beat upon my head ? and yet , this excellent creature of thine is that , to which , under thee , we are beholden for our very life ; and it is thy great blessing to the earth , that it may enjoy these strong and forceable rayes from it ; Oh , Who shall be able to endure the burning flames of thy wrath , which thou intendest for the punishment , and everlasting torment of thine enemies ? And if men shall blaspheme the name of thee the God of heaven , for the great heat of that beneficiall creature , what shall we think they will do for that fire which shall be consuming them to all eternity ? Lord keep my soul from those flames , which shall be ever burning , and never , either quenched , or abated . XXVII Which way , O Lord , which way can I look , and not see some sad examples of misery : One wants his limbs with Mephibosheth , another his sight with Bartimeus , a third with Lazarus wants bread , and a whole skin ; One is pained in his body , another plundred of his estate , a third troubled in minde ; one is pined in prison , another tortured on the rack , a third languisheth under the loss of a deare son , or wife or husband ; Who am I Lord , that , for the present , I enjoy an immunity from all these sorrows ? I am sure none grones under them that hath deserved them more : It is thy mercy , thy meer mercy , O my good God , that any of these calamities have faln beside me ; Oh make me truly thankful for thine infinite goodness ; and yet onely so sensible of thy gracious indulgence this way ; as that when any of these evils shall seize upon mee , I may be no more dejected in the sense of them , then I am now over-joyed with the favor of their forbearance . XXVIII . O blessed God , what variety of gifts hast thou scattered amongst the sons of men ? To one thou hast given vigor of body , to another agility , beauty to a third ; to one depth of judgment , to another quickness of apprehension ; to one readiness and rarity of invention ; to another tenacity of memorie ; to one the knowledg of liberal arts , to another the exquisiteness of manuary skill ; to one worldly wealth , to another honour ; to one a wise heart , to another an eloquent tongue ; to one more then enough , to another contentment with a little ; to one valour , to another sagacity : These favors , O Lord , thou hast promiscuously dispersed amongst both thy friends , and enemies : but oh , how transcendent are those spiritual mercies which thou hast reserved for thine own ; the graces of heavenly wisdome , lively faith , fervent charity , firme hope , joy in the holy Ghost and all the rest of that divine beauye . For any competency of the least of thy common blessings I desire to be thankful to thy bounty ; ( for which of them , O God , can I either merit or requite ? ) but oh for a soul truly and eagarly ambitious of those thy best mercies ; Oh let me ever long for them , and ever be insatiable of them ; Oh do thou fill my heart with the desire of them , and let that desire never finde it self filled . XXIX . How comfortable a style is that , O God , which thine Apostle gives to thine Heaven , whiles he cals it the inheritance of the Saints in light ? None can come there but Saints ; the roomes of this lower world are taken up , commonly , with wicked men , with beasts , with Devils ; but into that heavenly Jerusalem no unholy thing can enter ; Neither can any Saint be excluded thence ; each of them have not only a share , but an entire right to thy glory : And how many just titles are there , O Saviour , to that region of blessedness ; It is thy Fathers gift , it is thy purchase , it is thy Saints inheritance ; theirs only in thy right ; by thy gracious adoption they are sons , and as sons , heires : co-heirs with thee of that blessed Patrimony ; so feoffed upon them , so possessed of them , that they can never be disseized : And , Lord , how glorious an inheritance it is ! An inheritance in light : In light incomprehensible , in light inaccessible : Lo , the most spirituall of all thy visible creatures is light ; and yet this light is but the effect , and emanation of one of thy creatures , the Sun ; and serves only for the illumination of this visible world ; but that supernal light is from the Al-glorious beams of thy Divine Majesty , diffusing themselves to those blessed spirits , both Angels , and Souls of thy Saints , who live in the joyful fruition of thee , to all eternity : Alas , Lord , we do here dwell in darkness , and under an uncomfortable opacity , whiles thy face is clouded from us with manifold temptations there above , with thee , is pure light , a constant noon-tide of glory ; I am here under a miserable and obscure wardship ; Oh teach me to despise the best of earth ; and ravish my soul with a longing desire of being possessed of that blessed inheritance of the Saints in light . XXX . What outward blessing can be sweeter then civill peace ? What judgment more heavy then that of the sword ? Yet , O Saviour , there is a peace which thou disclaimest ; and there is a sword which thou challengest to bring ; Peace with our corruptions is warr against thee ; and that war in our bosomes , wherein the spirit fighteth against the flesh , is peace with thee : O let thy good Spirit raise and foment this holy and intestine war more and more within me . And as for my outward spirituall enemies ; how can there be a victory without war ; and how can I hope for a crown without victory ? O do thou ever gird me with strength to the battle ; inable thou me to resist unto bloud ; make me faithfull to the death , that thou maist give me the crown of life . XXXI . O Lord God ; how subject is this wretched heart of mine to repining , and discontentment ? If it may not have what it would , how ready it is ( like a froward child ) to throw away what it hath . I know and feel this to be out of that naturall pride which is so deep rooted in me ; for could I be sensible enough of my own unworthinesse , I should think every thing too good , every thing too much for me ; my very being , O Lord , is more then I am ever able to answer thee ; and how could I deserve it when I was not ? but that I have any helps of my wel-beeing here ; or hopes and means of my being glorious hereafter , how far is it beyond the reach of my soul ? Lord , let me finde my own nothingness ; so shall I be thankfull for a little , and , in my very want , blesse thee . XXXII . Where art thou , O my God ? whither hast thou withdrawn thy self ? it is not long , since I found thy comfortable presence with my soul ; now I misse thee , and mourn and languish for thee : Nay , rather , where art thou O my soul ? my God is where he was ; neither can be any other then himself ; the change is in thee , whose inconstant disposition varies continually , and cannot finde it self fixed upon so blessed an object . It will never be better with me , O my God , until it shall please thee to stablish my heart with thy free Spirit ; and to keep it close to thee , that it may not be carried away with vain distractions , with sinful temptations : Lord my God , as thou art alwaies present with me , and canst no more be absent , then not be thy self ; so let me be alwaies with thee , in an humble , and faithful acknowledgment of thy presence ; as I can never be out of thine all-seeing eye ; so let mine eyes be ever bent upon thee who art invisible ; Thou that hast given me eyes , improve them to thy glorie and my happiness . XXXIII . My bosome , O Lord , is a Rebeccaes womb , there are twins striving within it ; a Jacob and Esau , the old man and the new : whiles I was in the barren state of my unregeneration all was quiet within me ; now this strife is both troublesome , and paineful ; so as nature is ready to say , If it be so , why am I thus ? But withal , O my God , I bless thee for this happy unquietness ; for I know there is just cause of comfort in these inward struglings ; my soul is now not unfruitful , and is conceived with an holy seed which wrestles with my natural corruptions ; and if my Esau have got the start in the priority of time ; yet my Jacob shall follow him hard at the heele , and happily supplant him ; And though I must nourish them both , as mine , yet I can , through thy grace , imitate thy choice ; and say with thee , Jacob have I loved , and Esau have I hated ; Blessed God , make thou that word of thine good in me , That the elder shall serve the younger . XXXIV . Alas , my Lord God , how small matters trouble me ? every petty occurrence is ready to rob me of my peace ; so as , me thinks , I am like some little cock-boat in a rough Sea , which every billow topples up and down , and threats to sink : I can chide this weak pusillanimity in my self ; but it is thou that must redress it : Lord , work my heart to so firme a setledness upon thee , that it may never be shaken ; no not with the violent gusts of temptation ; much lesse with the easie gales of secular mis-accidents : Even when I am hardest pressed , in the multitude of the sorrows of my heart , let thy comforts refresh my soul ; but for these sleight crosses , oh teach me to despise them , as not worthy of my notice , much less of my vexation : Let my heart be taken up with thee , and then , what care I whether the world smile or frown . XXXV . What a comfort it is , O Saviour , that thou art the first fruits of them that sleep : Those that die in thee , do but sleep : Thou saidst so , once , of thy Lazarus ; and maist say so of him again ; he doth but sleep still : His first sleep was but short , this latter , though longer , is no less true ; out of which he shall no less surely awake at thy second call , then he did before at thy first ; His first sleep and waking was singular , this latter is the same with ours ; we all lie down in our bed of earth , as sure to wake , as ever we can be to shut our eyes ; In , and from thee , O blessed Saviour , is this our assurance ; who art the first fruits of them that sleep : The first handfull of the first fruits was not presented for it self , but for the whole field , wherein it grew : The vertue of that oblation extended it self to the whole crop : Neither didst thou , O blessed Jesu , rise again for thy self only , but the power and vertue of thy resurrection reaches to all thine ; so thy chosen Vessel tels us : Christ the first fruits , afterwards they that are Christs at his coming : So as , though the resurrection be of all the dead , both just and unjust ; yet to rise by the power of thy resurrection , is so proper to thine own , as that thou , O Saviour , hast styled it the resurrection of the just ; whiles the rest shall be drag'd out of their graves by the power of thy God-head to their dreadful judgment : Already therefore , O Jesu , are we risen in thee : and as sure shall rise in our own persons ; The Loco-motive faculty is in the head ; Thou who art our head art risen , we who are thy members must , and shall follow : Say then , O my dying body , say boldly unto Death , Rejoyce not over me , O mine enemy , for though I fall , yet I shall rise again : Yea , Lord , the vertue of thy first fruits diffuseth it self , not to our rising only , but to a blessed immortality of these bodies of ours : for , as thou didst rise immortall and glorious , so shall we by , and with thee ; Who shalt change these vile bodies , and make them like to thy glorious body . The same power that could shake off death , can put on glory and Majesty : Lay thee down therefore , O my body , quietly and cheerfully ; and look to rise in another hue ; Thou art sown in corruption , thou shalt be raised in incorruption ; thou art sown in dishonour , thou shalt be raised in glory ; thou art sown in weaknesse , but shalt be raised in power . XXXVI . In this life , in this death of the body ; O Lord , I see there are no degrees , though differences of time ; The man that dyed yesterday is as truly dead , as Abel the first man that dyed in the world ; and Methuselah that lived nine hundred sixty nine years , did not more truly live , then the childe that did but salute , and leave the world ; but in the life to come , and the second death , there are degrees ; degrees of blessedness to the glorified , degrees of torments to the damned ; the least whereof is unspeakable , unconceivable : Oh thou that art the Lord of life and death , keep my soul from those steps that go down to the chambers of death ; and once set it ( for higher I dare not sue to go ) but over the threshold of glory and blessedness . XXXVII . O Lord my God , I am as very a Pilgrime as ever walked upon thy earth ; Why should I look to be in any better condition then my neighbours , then my forefathers ? Even the best of them , that were most fixed upon their inheritance , were no other then strangers at home : It was not in the power of the world to naturalize them , much less to make them enroll themselves free-Denizons here below ; they knew their country , which they sought , was above ; so infinitely rich , and pleasant , that these earthly regions which they must pass thorough , are , in comparison , worthy of nothing but contempt . My condition is no other then theirs ; I wander here in a strange country ; What wonder is it , if I meet with forrainers fare , hard usage , and neglect ? Why do I intermeddle with the affaires of a nation that is not mine ? Why do I clog my self in my way with the base and heavy lumber of the world ? Why are not my affections homeward ? Why do I not long to see and enjoy my fathers house ? O my God , thou that hast put me into the state of a Pilgrim , give me a Pilgrims heart ; set me off from this wretched world wherein I am ; let me hate to think of dwelling here ; Let it be my only care how to pass through this miserable wilderness to the promised land of a blessed eternitie . XXXVIII . One Talent at the least , O Lord , hast thou put into my hand ; and that sum is great to him that is not worth a dram ; but , alas , what have I done with it ? I confess I have not hid it in a napkin ; but have been laying it out to some poor advantage ; yet surely the gain is so unanswerable , that I am afraid of an Audit : I see none of the approved servants in the Gospel brought in an increase of less value then the receit ; I fear I shall come short of the sum . O thou , who justly holdest thy self wronged with the style of an austere master , vouchsafe to accept of my so mean improvement ; and thou , who valuedst the poor widows mites above the rich gifts cast into thy Treasurie , be pleased to allow of those few pounds that my weak indevors could raise from thy stock ; and mercifully reward thy servant , not according to his success , but according to his true intentions of glorifying thee . XXXIX . What a word is this which I hear from thee , O Saviour ; Behold I stand at the doore and knock ! Thou which art the Lord of life , God blessed for ever , to stand and knock at the door of a sinful heart ! Oh what a praise is this of thy mercy and long suffering ? What a shame to our dull neglect and graceless ingratitude ? For a David to say I waited patiently upon the Lord ; Truly my soul waiteth upon God ; it is but meet and comely ; for it is no other then the duty of the greatest Monarchs on earth , yea , of the highest Angels in Heaven to attend their Maker ; but for thee the great God of Heaven to wait at the door of us sinful dust and ashes , what a condescension is this , what a longanimity ? It were our happiness , O Lord , if upon our greatest suit and importunity we might have the favor to entertain thee into our hearts ; but that thou shouldst importune us to admit thee , and shouldst wait at the posts of our doors , till thine head be filled with dew , and thy locks with the drops of the night , it is such a mercy , as there is not room enough in our souls to wonder at . In the mean time what shall I say to our wretched unthankfulnes ; and impious negligence ? Thou hast graciously invited us to thee , and hast said ; knock and it shall be opened ; and yet thou continuest knocking at our doors , and we open not ; willingly delaying to let in our happiness ; we know how easie it were for thee to break open the brasen doors of our brests , and to come in ; but the Kingdome of Heaven suffers not violence from thee , though it should suffer it from us ; Thou wilt do all thy works in a sweet and gracious way ; as one who will not force , but win love ; Lord , I cannot open unless thou that knock'st for entrance , wilt be pleased to inable me with strength to turn the key , and to unbolt this unweldy bar of my soul . O do thou make way for thy self by the strong motions of thy blessed Spirit , into the in-most rooms of my heart ; and do thou powerfully incline me to mine own happiness : els , thou shalt be ever excluded , and I shall be ever miserable . XLI . In what pangs couldst thou be , O Asaph , that so woful a word should fall from thee , Hath God forgotten to be gracious ? Surely , the temptation went so high , that the next step had been blasphemie ; Had not that good God , whom thy bold weakness questions for forgetfulness , in great mercy remembred thee , and brought thee speedily to remember thy self and him , that which thou confessest to have been infirmity , had proved a sinful despair : I dare say for thee , that word washed thy cheeks with many a tear , and was worthy of more ; For , O God , What can be so dear to thee as the glory of thy mercy ? There is none of thy blessed attributes which thou desirest to set forth so much unto the sons of men , and so much abhorrest to be disparaged by our detraction , as thy mercy : Thou canst , O Lord , forget thy displeasure against thy people ; thou canst forget our iniquities , and cast our sins out of thy remembrance ; but thou canst no more forget to be gracious , then thou canst cease to be thy self ; O my God , I sin against thy justice hourly , and thy mercy interposes for my remission ; but oh keep me from sinning against thy mercy ; What plea can I hope for , when I have made my Advocate mine enemy ? XLI . How happy , O Lord , is the man that hath thee for his God ? He can want nothing that is good ; he can be hurt by nothing that is evill ; his sins are pardoned , his good indeavors are accepted ; his crosses are sanctified ; his prayers are heard ; all that he hath are blessings , all that he suffers are advantages ; his life is holy , his death comfortable , his estate after death glorious ; Oh that I could feel thee to be my God ; that I could enjoy an heavenly communion with thee ; In vain should earth or hell labour to make me other then blessed . XLII . How just a motion is this of thine , O thou sweet singer of Israel ; O love the Lord , all ye his Saints ; Surely they can be no Saints that love not such a Lord ; Had he never been good to them , yet that infinite goodness which is in himself , would have commanded love from Saints : Yet , how could they have been Saints , if he had wholly kept his goodness to himself ? In that then he hath made them Saints , he hath communicated his goodness to them , and challengeth all love from them ; and being made such , how infinitely hath he obliged them with all kinds of mercies ? How can ye choose O ye Saints but love the Lord ? What have ye , what are ye , what can ye be , but from his meer bounty ? They are sleight favours that he hath done you for the world ; in these his very enemies share with you ; How transcendent are his spirituall obligations ! Hath he not given you his Angels for your attendants ; himself for your Protector ; his Son out of his bosome for your Redeemer ; his Spirit for your Comforter ; his heaven for your inheritance ? If gifts can attract love ; O my God , Who can have any interest in my heart but thy blessed self , that hast been so infinitely munificent to my soul ? Take it to thee , thou that hast made and bought it ; enamour it thoroughly of thy goodness ; make me sick of love ; yea let me die for love of thee , who hast loved me unto death that I may fully enjoy the perfection of thy love , in the height of thy glory . XLIII . Lord , how have I seen men miscarried into those sins , the premonition whereof they would have thought incredible , and their yeildance thereto , impossible ? How many Hazaels hath our very age yeilded , that if a Prophet should have fore told their acts , would have said , Is thy servant a dog that he should do these great things ? Oh my God , why do not I suspect my self ? What hold have I of my self more then these other miserable examples of humane frailtie ? Lord God , if thou take off thy hand from me , what wickedness shall escape me ? I know I cannot want a tempter ; and that tempter cannot want either power , or malice , or skill , or vigilance ▪ or baits , or opportunities ; and for my self , I find too well , that of my self I have no strength to resist any of his temptations : O for thy mercies sake , uphold thou me with thy mighty hand ; stand close to me in all assaults ; shew thy self strong in my weakness : Keep back thy servant from presumptuous sins ; Let them not have dominion over me ; then ( onely ) shall I be upright , and shall be innocent from the great transgression . XLIV . It is thy title , O Lord , and only thine , that thou givest songs in the night : The night is a sad and dolorous season ; as the light contrarily is the image of cheerfulness ; like as it is in bodily pains and aches , that they are still worst towards night ; so it is in the cares and griefs of mind ; then they assault us most when they are helpt on by the advantage of an uncomfortable darkness : Many men can give themselves songs in the day of their prosperity ; who can but howl in the night of their affliction ; but for a Paul and Silas to sing in their prison at mid-night ; for an Asaph to call to remembrance his song in the night , this comes onely from that Spirit of thine , whose peculiar style is the Comforter : And surely , as musick sounds best in the night , so those heavenly notes of praise which we sing to thee our God in the gloomy darkness of our adversity , cannot but be most pleasing in thine ears : Thine Apostle bids us ( which is our ordinary wont ) when we are merry to sing , when afflicted , to pray ; but if when we are afflicted we can sing , ( as also when we are merriest we can pray ) that ditty must needs be so much more acceptable to thee , as it is a more powerful effect of the joy of thy Holy Ghost ; O my God , I am conscious of my own infirmity ; I know I am naturally subject to a dull and heavy dumpishness , under whatsoever affliction ; Thou that art the God of all comfort , remedy this heartless disposition in me ; pull this lead out of my bosome ; make me not patient only , but cheerful under my trials , fill thou my heart with joy , and my mouth with songs in the night of my tribulation . XLV . It is a true word , O Lord , that thy Seer said of thee long ago ; The Lord seeth not as man seeth : Man sees the face , thou seest the heart ; man sees things as they seem , thou seest them as they are ; many things are hid from the eyes of men , all things lie open and displaid before thee . What a madness then were it in me to come disguised into thy presence , & to seek to hide my counsels from thine al-seeing eyes ? I must be content , Lord , to be deluded here by fair appearances ; for I may not offer to look into the bosoms of men , which thou hast reserved for thy self ; it is only the out-side that I can judg by ; Yea , O God , if I shall cast my eyes inward , and look into my own brest , even there I find my self baffled at home ; The heart of man is deceitful above all things ; who can know it ? None but those piercing eyes of thine can discover all the windings and turnings of that intricate piece . What would it avail me , O Lord , to mock the eyes of all the world with a semblance of holiness , whilst thou shouldst see me false and filthy ? Should I be censured by a world of men , when I am secretly allowed by thee , I could contemn it , yea glory in their unjust reproach ; But if thine eye shall note me guilty , to what purpose is all the applause of men ? O thou that art the God of truth ; do thou open , and dissect this close heart of mine ; search every fibre that is in , or about it ; and if thou findest any ill blood there , let it out ; and if thou findest any hollowness , fill it up ; and so work upon it , that it may be approved of thee that madest it ; as for men , it shall be alike to me whether they spend their breath or save it . XLVI . Lord God , What a world of treasure hast thou hid in the bowels of the earth , which no eye of man ever did , or shall , or can see ? What goodly plants hast thou brought forth of the earth , in wilde , unknown regions , which no man ever beheld ? What great wits hast thou shut up in a willing obscurity , which the world never takes notice of ? In all which thou shewest , that it is not only the use and benefit of man which thou regardest in the great variety of thy creation , and acts of administration of the world ; but thine own glory , and the fulfilling of thine own good pleasure ; and if onely the Angels of heaven be witnesses of thy great works , thou canst not want a due celebration of thy praise ; It is just with thee , O God , that thou shouldst regard only thy blessed self , in all that thou doest , or hast done ; for all is thine , and thou art all : Oh that I could sincerely make thee the perfect scope of all my thoughts , of all my actions ; that so we may both meet in one and the same happy end , thy glory in my eternall blessedness . XLVII . Indeed , Lord , as thou saist , the night commeth when no man can work ; What can we do , when the light is shut in , but shut our eyes , and sleep ? When our senses are tyed up , and our limbs laid to rest , what can we do , but yeeld our selves to a necessary repose ? O my God , I perceive my night hastening on apace , my Sun draws low , the shadows lengthen , vapours rise , and the air begins to darken ; Let me bestir my self for the time ; let me lose none of my few hours ; Let me work hard a while ; because I shall soon rest everlastingly . XLVIII . Thou seest , Lord , how apt I am to contemn this body of mine ; Surely when I look back upon the stuffe whereof it is made , no better then that I tread upon ; and see the loathsomness of all kinds that comes from it ; and feel the pain that it oft times puts me to , and consider whither it is going , and how noisome it is above all other creatures upon the dissolution ; I have much adoe to hold good terms with so unequal a partner ; But on the other side ; when I look up to thy hand , and see how fearfully and wonderfully thou hast made it ; what infinite cost thou hast bestowed upon it , in that thou hast not thought thine own blood too dear to redeeme it ; that thou hast so far honour'd it , as to make it the Temple of thy holy Ghost ; and to admit it into a blessed communion with thy self ; and hast decreed to do so great things for it hereafter ; even to cloath it with immortality , and to make it like unto thy glorious body ; I can bless thee for so happy a mate ; and with patience digest all these necessary infirmities ; and now I look upon this flesh , not as it is , withered and wrinkled ; but as it will be , shining and glorified . O Lord , how vile so ever this clay is in it self ; yet make mee in thine interest and my hopes so enamoured of it , as if I did already finde it made celestial . Oh that my faith could prevent my change , and anticipate my ensuing glory . XLIX . Lord , what a dreadful favor was that which thou shewedst to thy Prophet Elijah , to send a fiery chariot for him , to conveigh him up to Heaven ! I should have thought that the sight of so terrible a carriage should have fetcht away his soul before-hand , and have left the body groveling on the earth : But that good Spirit of thine , which had fore-signified that fiery rapture , had doubtless fore-armed thy servant with an answerable resolution to expect , and undergoe it : Either he knew that chariot , how ever fearful in the appearance , was onely glorious , and not penal ; Or els he cheerfully resolved that such a momentany pain in the change would be followed with an eternity of happiness : O God , we are not worthy to know whereto thou hast reserved us : Perhaps thou hast appointed us to be in the number of those , whom thou shalt finde alive at thy second coming ; and then the case will be ours ; we shall pass through fire to our immortality : or , if thou hast ordained us to a speedier dispatch , perhaps thou hast decreed that our way to thee shall be through a fiery triall . O God , what ever course thou in thine holy wisdom hast determined for the fetching up my soul from this vale of misery , and tears , prepare me thoroughly for it ; and do thou work my heart to so lively a faith in thee , that all the terrours of my death may be swallowed up in an assured expectation of my speedy glory : and that my last groans shall be immediately seconded with eternall Allelujahs , in the glorious Chore of thy Saints and Angels in Heaven . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45315-e390 2 Cor. 4. 18. Colos . 3. 1 , 2. Rom. 13. 14. Gal. 3. 27. Exod. 32. 25. Psal . 32. 1. Zech. 3. 4. Deut. 16. Eccles . 9. 7 , 8. Psal . 4. 7. Luk. 16. 19. Ephes . 6. Cant. 1. 15. Cant. 5. 3. Psal . 19. 1. Psa . ult . ult . Psal . 103. 1. 2. Psa . 146. 1 , 2. Luk. 12. 49. Acts 2. Joh. 16. 7. Jer. 5. 14. Luk. 23. 32. Cant. 8 7. Psal . 119. 139. Psal . 39 4. Psal . 104. 4. Heb. 1. 7. Heb. 1. 14. 1 Pet. 4. 12. Lament . 4. 11. Lam. 2. 17. Judges 9. 20. Acts 2. 2 , 12. 2 Kings 6. 25. Psal . 30. 6. Phil. 1. 23. Joh. 13. 16. Joh. 15. 8. Joh. 15. 14. Joh. 20. 17. Joh. 17. 21 , 22 , 23. Psal . 2. Luk. 8. 2. Psa . 80. 13. Jer. 4. 20. Esa . 1. 7. Psa . 89. 40. Esa . 27. 11. Esa . 13. 16. Psa . 78. 84. Lam. 2. 26. Lam. 3. 39. Job . 8. 20. Psa . 5. 4. Ezek. 18. 23. Psal . 19. 12 , 13. Jam. 1. 14 , 15. Esa . 63. 1. Esa . 9. 6. Psa . 68. 18. Revel . 5. 13. 2 Cor. 11. 19. Gen. 25. 6. Ezek 14. 14 , 20. Exod. 33. 11. Mal. 2. 7. Eccles . 7. 25. Matth. 7. 26. 1 Tim 6. 17. Heb 11. 25. Prov. 31. 30. Eccles . 2. 14. Eccles . 10. 15. 1 Cor. 1. 25. Pro. 19. 29 : Col. 3. 13. Rom. 12. 19. Deut. 32. 35. Col. 3. 12. 13. Rom. 12. 21. Num. 8. Psal . 68. 13. Num. 4. 29. 23. Num. 4. 15. Num. 4. 20. 1 Cor. 7. 20. 2 Kings . 6. 33. Cant. 8. 6. 1 Cor. 3. 22. Joh. 16. 15. Joh. 17. 21. Joh. 14. 6. Jer. 14. 10 , 12. Psal . 106. 23. 2 Cor. 4. 18. Psal . 29. 4. Psal . 29. 3. Psal , 29. 1. 2. Job . 40. 9. 38. 1. Exod. 19. 1 Sam. 12. 17 , 8. Joh. 12. 28 , 29. Revel . 10. 3. 4. Ps . 29. 8. 1 Joh. 5. 4. 1 Joh. 2. 16. Prov. 1. 22. Prov. 8. 5. Prov. 8. 34 , 36. Prov. 23. 35. Jam. 4. 8. Rom. 7. 23. Psal . 134. 23 , 24. Eph. 5. 12. Luk. 13. 27. Luk. 9. 51. Luk. 24. 26. Joh. 11. 23. Esa . 26. 19. 1 King. 1. 1. 1 Pet. 1. 17. Isa . 49. 15. 1 Pet. 1. 17. Joh. 8. 44. Job . 7. 20. Luk. 9 ▪ 56. Luk. 6. 36. 1 Joh. 4. 16. 1 Joh. 4. 7. 1 Joh. 4. 8. Phil. 3. 17. 1 Cor. 4. 16. 1 Cor. 11. 1. Eccl. 4. 7 , 8 , 9. Matt. 10. 2 , 3 , 4 , Luke . 10. 1. Luk. 2. 38. Luk. 8. 2 , 3. Joh. 20. 17. Psal . 68. 11. King Iames his preface monitory . Mark. 14. 31. Ephes . 6. 13 , 14. Phil. 4. 13. Phil. 4. 13. Rom. 13. 14. Psal . 56. 3 , 4. Psal . 18. 2 , 3. 2 Cor. 4. 18. 2 Pet. 3. 7. 12 , 1 Joh. 3. 21. Heb. 9. 14. Heb. 9. 14. 1 Joh. 1. 7. Act. 15. 9. Zechar. 13. 1. Ecclu . 14. 2. Colos . 3. 1. Gen. 45. 26. Heb. 11. 10. Revel . 21. 19. 2 Cor. 4. 1. Heb. 12. 14. Colos . 3. 9 , 10. Haggai . 2. 12 , 13. Colos . 3 ▪ 9 , 10. Rom. 13. 14. Rom. 7. 18. Prov. 25. 21. Rom. 12. 20. 1 Cor. 15. 39. 2 Sam. 6. 20. Matt. 11. 18 , 19. Act. 2. 13. Act. 6. 11. 2 Tim. 4. 8. 2 Pet. 3. 10. Judg. 11. 34. 2 Kin. 20. 1. 2 Sam. 18. 27. Philip. i. 23. Ecclus. 41. 1. Philip. 1. 23. Gal. 5. 1. Rom. 6. 18. Joh. 8. 36. Psal . 31. 8. Psal . 119. 45. Revel . 2. 13. Psal 120. 5. 1 Sam. 26. 19. Matt. 16. 26. Matt. 13. 45. 46. Exod , 12. 41. Pro 14. 24. Job . 1. 1 , 3. Luke . 6. 20. Luke . 6 , 24. Mar. 10. 24. 1 Tim. 6. 17. Prov. 30. 9. 1 Tim. 6. 18 , 19. Prov. 38. 2 Cor. 5. 16. Act. 7. 55 , 56. Psa . ▪ 36. 9. Isa . 43. 1. Psa . 147. 4. Gen. 2. 19 , 20. Job 9 9. Job . 38. 31. Luk. 1. 13. Joh. 1. 42. Joh. 1. 42. Luke 19. Acts 103 , 4. Luk. 10. 2● . Rom. 8. 5 , 6. Prov. 30. 20. Mal. 4. 2. Joh. 20. 17. Job 17. 15. 1 Cor. 9. 9. Ps . 147. 9. Mat. 10. 29. Psal 104. 21 , 27 , 28. Pro. 12. 10. Notes for div A45315-e10890 Luc. 22. 43. Luk. 2. 13. 14. Heb. 2. 9. Heb. 1. 14. Judg. 20. Prov. 13. 10. 2 King. 7. 9. Gen. 5. 24. Gen. 5. 22. Revel . 3. 4. Ecculs . 44. 16. Notes for div A45315-e11520 1 Joh. 5. 4. Psal . 46. 1. 2. Psal . 39. 6. Jude 4. Prov. 16. 1. Prov. 16. 9. Eccles 2. 16. Matth. 11. 28. 1 Cor. 8. 1. Psal . 119. 112. Psal 90. 17. Rom. 7. 15. Jsa . 5. 12. Rom. 15. 13. Ephes . 6. 12. Psal . 144. 1. Eccles . 1. 8. Ps . 73. 25. Eccles . 1. 18. Joh. 17. 3. Rev. 16. 9. Rom. 8. 17. Ps . 51. 12. Gen. 25. 22. 1 Cor. 15. 23. Act. 24. 15. Luk. 14. 14. Micah 7. 8. Phil. 3. 21. 1 Cor. 15. 42 , 43. Heb. 11. 13 , 14 , 15. Luk. 19. 16. 17 , 18 , 19. Ps . 40. 1. Ps . 62. 1. Cant. 5. 2. Ps . 77 ▪ 9. Micha . 7. 18 , 19. Psal . 31. 23. 2 Kings . 8. 13. Psal . 19. 13. Job 35. 10. Eccles . 11. 7. Act. 16. 25. Ps . 77. 6. 1 Sam. 16. 7. 
A45113	----	The balm of Gilead, or, Comforts for the distressed, both morall and divine most fit for these woful times / by Jos. Hall. Hall, Joseph, 1574-1656. 1650 Approx. 317 KB of XML-encoded text transcribed from 214 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A45113 Wing H366 ESTC R14503 12279458 ocm 12279458 58618 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45113) Transcribed from: (Early English Books Online ; image set 58618) Images scanned from microfilm: (Early English books, 1641-1700 ; 630:1) The balm of Gilead, or, Comforts for the distressed, both morall and divine most fit for these woful times / by Jos. Hall. Hall, Joseph, 1574-1656. [32], 396 p., 1 leaf of plates : port. Printed by Thomas Newcomb, and are to be sold by John Holden ..., London : 1650. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises. 2005-01 TCP Assigned for keying and markup 2005-01 Aptara Keyed and coded from ProQuest page images 2005-02 Emma (Leeson) Huber Sampled and proofread 2005-02 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion THE BALM OF GILEAD Or , COMFORTS For the DISTRESSED ; Both Morall and Divine . Most fit for these woful Times . By Jos. HALL , D. D. and B. N. London , Printed by Thomas Newcomb ; and are to be sold by John Holden , at the blue-Anchor in the New-Exchange . 1650. To all the distressed Members of Jesus Christ , wheresoever , whose souls are wounded with the present sense of their sinnes , or of their afflictions ; or with ●he fears OF Death & Judgment : The Author humbly recommends this Soveraign BALM , which God hath been pleased to put into his hands for their benefit ; earnestly exhorting them to apply it carefully to their severall sores ; together with their faithfull prayers to God for a blessing upon the use thereof : Not doubting but ( through Gods mercy ) they shal find thereby a sensible ease and comfort to their soules : which shall be helpt on , by the fervent devotions of the unworthiest servant of God and his Church J. H. B. N. The CONTENTS . Comforts for the sick Bed. 1 The Preface . Sect. 1. AGgravation of the misery of sicknesse . 2 Sect. 2. 1 Comfort , from the freedom of the soul. 4 Sect. 3. 2 Comfort , from the Author of sickness , and the benefit of it . 7 Sect. 4. 3 Comfort , from the vicissitudes of health . 12 Sect. 5. 4 Sickness better then sinfull health 14 Sect. 6. 5 Comfort from the greater sufferings of holyer men , and the resolutions of Heathens 17 Sect. 7. 6 Our sufferings farr below our deservings 24 Sect. 8. 7 Comfort from the benefit of the exercise of our patience 27 Sect. 9. 8 The necessity of our expectation of sickness 29 Sect. 10. 9 Comfort from Gods most tender regard to us in sickness 31 Sect. 11. 10 Comfort , from the comfortable end of our suffering 34 Sect. 12. 11 Comfort , from the favor of a peaceable passage out of the world 36 Comforts for the sick soul 39 Sect. 1. The happiness of a deep sorrow for sinn 39 Sect. 2. Comfort from the wel-grounded declaration of pardon 41 Sect. 3. Aggravation of the grievous condition of the patient , and the remedies from mercy applyed 43 Sect. 4. Complaint of unrepentance and unbelief satisfied 47 Sect. 5. Complaint of a misgrounded sorrow , satisfied 49 Sect. 6. Complaint of the insufficient measure of sorrow for sin , answered 52 Sect. 7. Complaint of the want of faith , satisfied 57 Sect. 8. Complaint of the weaknesse of faith satisfied 63 Sect. 9. Complaint of inconstancy , and desertions , answered 66 Sect. 10. Complaint of unregeneration , and deadnesse in sinn , satisfied 72 Sect. 11. Complaint of the insensibleness of the time and meanes of conversion , answered 87 Sect. 12. Complaint of irresolution , and uncertainty in matter of our election , answered 87 Comforts against Tentations 101 Sect. 1. Christ himself assaulted . Our tryall is for our good 101 Sect. 2. The powerfull assistance of Gods Spirit ; and the example of S. Paul 106 Sect. 3. The restraint of our spirituall enemies , and the infinite power of God over-matching them 109 Sect. 4. The advantage made to us by our Temptations and foyles 113 Sect. 5. Complaint of relapses into sinn , with the remedy of it 118 Comforts against weakness of Grace 125 Sect. 1. Comfort from the common condition of all Saints 125 Sect. 2. Comfort from the improvement of weak graces ; and the free distribution of the Almighty 128 Sect. 3. Comfort from Gods acceptation of the truth of grace , not the quantity 131 Sect. 4. Comfort from the variety of Gods gifts ; and the ages and statures of Grace 132 Sect. 5. Comfort from the safety of our condition even in leasurely progresses in Grace 134 Sect. 6. Comfort from our good desires and endevors 136 Sect. 7. Comfort from the happiness of an humble poverty in spirit 137 Sect. 8. An incitement to so much the more caution and faster adherence to God 139 Comforts against Infamy and Disgrace 142 Sect. 1. Comfort from the like suffering of the holyest men , yea , of Christ himself 142 Sect. 2. Comfort of our recourse to God 145 Sect. 3. Comfort from the clearnesse of our conscience 147 Sect. 4. From the improvement of our reason 148 Sect. 5. From the cause of our suffering 149 Sect. 6. From our envyed vertue 150 Sect. 7. From others sleighting of just reproaches 153 Sect. 8. From the narrow bounds of infamy 154 Sect. 9. From the short life of slander 155 Comforts against publick calamities 157 Sect. 1. Comfort from the inevitable necessity of changes 157 Sect. 2. From the sense and sympathie of common evils 159 Sect. 3. From the sure protection of the Almighty 161 Sect. 4. From the justice of Gods proceedings 165 Sect. 5. The remedy , our particular repentance 167 Sect. 6. The unspeakable miseries of a Civil War 168 Sect. 7. The wofull miseries of Pestilence , allaid by consideration of the hand that inflicts it 173 Comforts against the loss of Friends 180 Sect. 1. The true value of a friend ; and the fault of over-prizing him 180 Sect. 2. The true ground of an undefeisible enjoying our friends 183 Sect. 3. The rarity and tryall of true friends 185 Sect. 4. It is but a parting , not a losse 187 Sect. 5. The losse of a vertuous wife mitigated 189 Sect. 6. The mitigation of the losse of a dear and hopefull Sonn 190 Comforts against poverty and losse of our estate . 193 Sect. 1. Comfort from the fickle nature of these earthly goods 193 Sect. 2. They are not ours , but lent us 196 Sect. 3. The estimation of our riches is in the minde 198 Sect. 4. It may be good for us to be held short 200 Sect. 5. The danger of abundance 201 Sect. 6. The cares that attend wealth 202 Sect. 7. The imperiousnesse of ill used wealth 203 Sect. 8. Consideration of the causes and meanes of impoverishing us 204 Sect. 9. Examples of those who have affected poverty 207 Comforts against Imprisonment 209 Sect. 1. Comfort from the nature and power of true liberty 209 Sect. 2. The sad objects of a free beholders eye 211 Sect. 3. Comfort from the invisible company that cannot be kept from us 213 Sect. 4. Comfort from the inward disposition of the Prisoner 215 Sect. 5. The willing choice of retiredness in some persons 217 Sect. 6. Comfort from the causes of Imprisonment 218 Sect. 7. Comfort from the good effects of retiredness 222 Sect. 8. The souls imprisonment in the body ibid. Comforts against banishment 224 Sect. 1. Comfort from the universality of a wise mans Country 224 Sect. 2. From the benefit of self-conversation 227 Sect. 3. From the examples of those holy ones that have abandoned society 228 Sect. 4. From the advantage that hath been made of removing 231 Sect. 5. From the right we have in any Countrey , and in God 233 Sect. 6. From the practise of voluntary Travail 234 Sect. 7. All are Pilgrims 235 Comforts against the loss of our senses , of seeing , and hearing 236 Sect. 1. Comfort from the two inward lights of reasan and faith 236 Sect. 2. The supply of better eyes 239 Sect. 3. Comfort from the better object of inward sight ib. Sect. 4. The ill off●ices done by the eyes 241 Sect. 5. The freedome from temptations by the eye , and freedome from many sorrows 243 Sect. 6. The chearfulnesse of some blind men 247 Sect. 7. The supply which God gives in other faculties 248 Sect. 8. The benefit of the eyes which once we had 252 Sect. 9. The supply of one sense by another 255 Sect. 10. The better condition of the inward ear 258 Sect. 11. The grief that arises from hearing evill things 260 Comforts against barrennesse 261 Sect. 1. The blessing of fruitfulnesse , seasoned with sorrows 261 Sect. 2. The paines of child-bearing 263 Sect. 3. The misery of ill disposed and undutifull children 265 Sect. 4. The cares of Parents for their children 267 Sect. 5. The great grief in the losse of children 273 Comforts against want of sleep 276 Sect. 1. The misery of the want of rest ; with the best remedy 276 Sect. 2. The favor of freedom from pain 280 Sect. 2. The great favour of health without sleep 281 Sect. 4. Sleep is but a symptome of mortality 284 Sect. 5. No use of sleep whither we are going 286 Comforts against the inconveniencies of old age 287 Sect. 1. The illimitation of age and the miseries attending it 287 Sect. 2. Old age is a blessing 292 Sect. 3. The advantages of old age . 1 Fearlesness 295 Sect. 4. The next advantage of old age , Freedom from impetuous passions of lust 298 Sect. 5. The third advantage ; Experimentall knowledge 301 Sect. 6. Age in some persons vigorous and well-affected 306 Sect. 7. The fourth advantage of age ; near approach to our end 308 Comforts against the fears and pains of death 311 Sect. 1. The fear of death naturall 311 Sect. 2. Remedy of feare , acquaintance with death 313 Sect. 3. The misapprehension of death injurious 315 Sect. 4. Comfort from the common condition of men 318 Sect. 5. Death not feared by some 320 Sect. 6. Our deaths-day better then our birth-day 322 Sect. 7. The sting of death pull'd out 323 Sect. 8. Death but a parting to meet again 324 Sect. 9. Death but a sleep 326 Sect. 10. Death sweetned to us by Christ 330 Sect. 11. The painfulnesse of Christs death 332 Sect. 12. The vanity and miseries of life 334 Sect. 13. Examples of the courageous resolutions of others 338 Sect. 14. The happy advantages of death 341 Comforts against the terrours of Judgement 347 Sect. 1. Aggravations of the fearefulnesse of the last Iudgment 347 Sect. 2. Comfort from the condition of the elect 350 Sect. 3. Awe more fit for thoughts of judgment , then terrour 354 Sect. 4. In that great and terrible day , our Advocate is our Iudge 356 Sect. 5. Frequent meditation , and due preparation , the true remedy of fear 361 Comforts against the fears of spirituall enemies 364 Sect. 1. The great power of evill spirits , and their restraint 364 Sect. 2. The fear of the number of evil spirits , and the remedy of it 368 Sect. 3. The malice of the evill spirits , and our fears thereof remedied 373 Sect. 4. The great subtilty of evill spirits , and the remedie of the feare thereof 376 The universal Reeeipt for all Maladies 385 I Have perused this excellent Treatise , intituled , The Balm of GILEAD , containing in it many singular medicines , and soverain Salves , compounded and made up with so many sweet and spirituall Ingredients of holy and heavenly consolations , as may be sufficient and effectual , being rightly applied , to cure and heal all sicknesses and sores of body and mind , caused by the fearfull apprehension of imminent dangers , or the sense of present evils ; unto which I subscribe my probatum est , and do allow it to be Printed and Published : JOHN DOVVNAME . THE COMFORTER . Comforts for the sick Bed. The Preface . WHat should we do in this vale of teares , but bemoan each others miseries ? Every man hath his load , and well is he whose burthen is so easie that he may help his neighbours . Hear me , my son ; my age hath waded through a world of sorrowes ; The Angel that hath hitherto redeemed my soul from all evill , and hath led me within few paces of the shore , offers to lend thee his hand , to guide thee in this dangerous foard ; wherein every error is death ; Let us follow him with an humble confidence , and bee safe in the view and pity of the wofull miscarriages of others . § 1. Aggravation of the misery of sicknesse . Thou art now cast upon the bed of sicknesse ; a roaring out all the day long for the extreamity of thy pain , measuring the slow houres , not by minutes , but by groanes ; Thy soule is weary of thy life , through the intolerable anguish of thy spirit ; Of all earthly afflictions this is the soarest . Job himself , after the sudden and astonishing new●● of the losse of his goods , and children , could yet beare up , and blesse the God that gives and takes ; but when his body was tormented , and was made one boyle , now his patience is retched so farre as to curse ( not his God , but ) his Nativity . The great King questioning with his Cup-bearer NEHEMIAH , can say , Why is thy countenance sad , seeing thou art not sick ? as implying , that the sick man of all other hath just cause to be dejected ; worldly crosses are aloofe off from us ; sicknesse is in our bosome ; those touch ours onely , these our selves ; here , the whole man suffers ; what could the body feele without the Soule , that animates it ? how can the soule ( which makes the body sensible ) choose , but be most affected with that pain , whereof it gives sense to the body ? Both partners have enough to doe to encounter so fierce an enemy : The sharper assault requires the more powerfull resistance ; Recollect thy self , my son , and call up all the powers of thy soul , to grapple with so violent an enemy . § 2. 1 Comfort , from the freedom of the soul. Thy body is by a sore disease consined to thy bed . I should be sorry to say , thou thy self wert so : Thy soul ( which is thy self ) is , I hope , elsewhere ; That , however it is content to take a share in thy sufferings , soares above to the heaven of heavens ; and is prostrate before the throne of grace , suing for mercy and forgivenesse ; beholding the face of thy glorious Mediator , interceding for thee : wo were to us if our souls were coffin'd up in our bosomes , so as they could not stirre abroad , nor goe any further then they are carried ; like some snail , or tortoise , that cannot move out of the shell ; Blessed be God , he hath given us active spirits , that can bestirre themselves , whiles our bodies lie still ; that can be so quicke and nimble in their motions , as that they can passe from earth to heaven , ere our bodies can turn to the other side ▪ and how much shall we be wanting to our selves , if we doe not make use of this spirituall agilitie ; sending up these spirits of ours , from this dull clay of our bodies , to those regions of blessednesse ; that they may thence fetch comfort , to alleviate the sorrows of their heavie partners ? Thus doe thou , my sonne , imploy thy better part ; no paines of the worse can make thee miserable ; That spirituall part of thine shall ere long be in blisse , whiles this earthen peece shall lye rotting in the grave : Why shouldst thou not , even now before thy separation , improve all the powers of it , to thy present advantage ? Let that still behold the face of thy God in glory ▪ whiles thy bodily eyes look upon those friends at thy bed side , which may pity , but cannot help thee . § 3. 2 Comfort from the author of sicknesse , and the benefit of it . Thou art pained with sicknesse : Consider seriously whence it is that thou thus smartest ; Affliction commeth not out of the dust ; couldst thou but heare the voyce of thy disease , as well as thou feelest the stroke of it ; it saith loud enough , Am I come up hither without the Lord to torment thee ? The Lord hath said to me , Goe up against this man , and afflict him . Couldst thou see the hand that smites thee , thou couldst not but kisse it ; Why man , it is thy good God , the Father of all mercies , that layes these stripes upon thee ; Hee that made thee , he that bought thee at so deare a rate as his owne blood , it is he that chastiseth thee ; and canst thou think he would whip thee but for thy good ? Thou art a Father of children , and art acquainted with thine owne bowels ; Didst thou ever take the ●od into thy hand , out of a pleasure that thou tookest in smiting that flesh which is derived from thine owne loines ? Was it any ease to thee to make thy child smart , and bleed ? Didst thou not suffer more then thou inflictedst ? Couldst thou not rather have been content to have redeemed those his stripes with thine own ? Yet thou sawest good reason to lay on , and not to spare for his loud crying , and many teares ; and canst say , thou hadst not loved him , if thou hadst not been so kindly severe : And if we that are evill , know how to give loving and beneficiall correction unto our children , how much more shall our Father which is in heaven know how to beat us to our advantage ? so as wee may sing under the rod , with the blessed Psalmist ; I know O Lord that thy judgements are right , and that of very faith fulnesse thou hast afflicted me . Might the child be made arbiter of his own chastisement , do we think he would award himself so much as one lash ? yet the wiser parent knowes he shall wrong him , if he doe not inflict more ; as having learned of wise Solomon ; Thou shalt beat him with the rod , and shalt deliver his soul from hell ; Love hath his stroaks , saith Ambrose , which are so much the sweeter , by how much they are the harder set on : Dost thou not remember the message that the two sisters sent to our Saviour ; Lord , behold , hee whom thou lovest is sick : Were it so that pain , or sicknesse , or any other the executioners of Divine justice should be let loose upon thee , to tyrannize over thee at pleasure , on purpose to render thee perfectly miserable ; there were just reason for thy utter disheartening ; now they are stinted , and goe under commission ; neither can they bee allowed to have any other limits then thy own advantage : Tell me whether hadst thou rather be good , or be healthfull : I know thou wouldst bee both , and thinkst thou mayst well be so . Who is so little in his owne favour as to imagine hee can be the worse for faring well ? But he that made thee lookes farther into thee then thine owne eyes can doe ; he sees thy vigour is turning wanton ; and that if thy body be not sick , thy soul will : if he therefore finde it sit to take downe thy worse part a little , for the preventing of a mortall danger to the better , what cause hast thou to complain , yea , rather not to be thankfull ? When thou hast felt thy body in a distemper of fulnesse , thou hast gone to sea on purpose to make thy self sick ; yet thou knewest that turning of thy head and stomach would bee more painful to thee then thy former indisposition ; why should not thine al●wise Creator take liberty to cure thee with an afflictious remedy ? § 4 , 3 Comfort , from the vicissitudes of health . Thou art now sick : Wert thou not before a long time healthfull ? Canst thou not be content to take thy turns ? If thou hadst had more daies of health then houres of sicknesse , how canst thou think thou hadst cause to repine ? Had the divine Wisedome thought sit to mitigate thy many daies pain , with the ease of one hour , it had been well worthy of thy thanks ; but now that it hath before-hand requited thy few painfull houres , with yeares of perfect health , how unthankfully dost thou grudge at the condition ? It was a foule mistake , if thou didst not from all earthly things expect a vicissitude ; they cannot have their being without a change ; As well may day be without a succession of night ▪ and life without death , as a mortall body without sits of distemper ; and how much better are these momentany changes , then that last change of a misery unchangeable ? It was a wofull word that Father Abraham said to the damned glutron ; Son , remember that thou in thy life time receivedst thy good things , and Lazarus evill things ; but now he is comforted , and thou art tormented : Oh happy stripes wherewith we are here chastened of the Lord , that we may not bee condemned with the world ! Oh welcome feavers that may quit my soule from everlasting burnings ! § 5 , 4 Comfort Sicknesse better then sinfull health . Thou complainest of sicknesse ; I have known those that have bestowed teares upon their too much health , sadly bemoaning the feare and danger of Gods disfavour for that they ayled nothing ; and our Bromiard tels us of a devout man in his time , that bewailed his continued welfare as no small affliction ; whom soon after God fitted with pain enough : The poore man joyed in the change , and held his sicknesse a mercy ; neither indeed was it otherwise intended by him that sent it . Why are we too much dejected with that , which others complain to want ? why should we finde that so tedious to us , which others have wished ? There have been Medicinal Agues , which the wise Physitian hath cast his Patient into , for the cure of a worse distemper . A secure and lawless health , how ever Nature takes it , is the most dangerous indisposition of the soul : if that may be healed by some few bodily pangs , the advantage is unspeakable . Look upon some vigorous Gallant , that in the height of his spirit , and the heat of his blood , eagerly pursues his carnal delights , as thinking of no heaven , but the free delectation of his sense ; and compare thy present estate with his : Here thou liest groaning , and sighing , and panting , and shifting thy weary sides , complaining of the heavie pace of the tedious hours ; whiles he is fro licking with his jocund companions , carousing his large healths , sporting himself with his wanton mistress , and bathing himself in all sensuall pleasures ; and tell me whether of the two thou thinkest in the happier condition : Surely , if thou be not shrunk into nothing but mee● Sense , if thou hast not cast off all thoughts of another world , thou shalt pity the misery of that godless jollity ; and gratulate to thy self the advantage of thine , humble and faithful suffering ; as that which shall at last make thee an abundant amends , by yeelding thee the peaceable fruit of righteousness . § 6. 5 Comfort : The greater sufferings of hol●er men ; and the resolutions of heathens . Thy pain is grievous ; I apprehend it such , and pity thee with all my soul. But let me tell thee , It is not such , but that holier men have susfered more . Dost thou not hear the great precedent of patience crying out from his dung ● hill ; Oh that my grief were thorowly weighed , and my calamities laid in the balance together ! For now it would be heavier then the sand of the sea : therefore my words are swallowed up . For the arrows of the Almighty are within me , the poison whereof drinketh up my spirits : The terrours of God do set themselves in array against me ? Dost thou not hear the man after Gods own heart speak of the voice of his roaring ? Dost thou not see him that shrunk not from the Bear , the Lion , the Giant , drenching his bed with his tears ? Dost thou not hear the Faithful crying out , I am the man that hath suffered affliction by the rod of his wrath , &c. Surely , against me is he turned ; he turneth his hand against me all the day : My flesh and my skin hath he made old ; he hath broken my bones . Might I not easily shew thee the Prophets , Apostles , Martyrs , ( the great favourites of heaven ) some on the Gridirons , others in boiling Cal drons , some on the Spits , others under the Sawes , some in the Flames , others crashed with the teeth of Wilde beasts : some on the Racks , others in fiery furnaces : most of them in such torments , as in comparison whereof thy pains are but sport ? Yea , what speak I of these mortal , and ( at the best ) sinful men ; when thou maist see the Son of God , the Lord of life , the King of glory , God blessed for ever , sweating drops of blood in his dreadful agony ; and maist hear him cry upon the tree of shame and curse , My God , my God , why hast thou forsaken me ? Alas , what are we capable to suffer in proportion of these tortures ? Who are we , that we should think much to share with the best of Gods Saints , yea with the dear and eternal Son of his love , our ever blessed Redeemer ? Had not God found this the way to their heaven , they had not trod so deep in blood : Why do we grudge to wet our feet where they waded ? Yea , if from these holy ones , thou shalt turn thine eyes to some meer Pagans , let me shew thee the man whom we are wont to account infamous for voluptuousness ; Epicurus , the Philosopher ; who on his dying day , when he lay extremely tormented with the stone in the bladder , and a tearing Collick in his bowels , as it were gasping for life ; yet even then writing to his Idomeneus , can out of the strength of his resolutions profess his chearfulness ; and can style even that day blessed . It was the same mouth that could boast , ●hat if he were frying in the brazen Bull of Phalaris , he could there finde contentment . What should I tell thee of a Mutius Scaevola , who in a glorious revenge voluntarily burns off his own right hand , not without the envie and pity of his enemies : or of a Regulus , that after so high a provocation , offers himself to the worst of the merciless fury of his tormentors ? Why shouldst thou think it strange ( saith wise Seneca ) that some men should be well pleased to be scorcht , to be wounded , to be rackt , to be kill'd ? Frugality is a pain to the riotous ; labour is a punishment to the lazie ; continence is a misery to the wanton ; studie is a torture to the slothful : All these things are not in their own nature difficult ; but we are feeble , and false-hearted . Shall these Pagans attain to this height of magnanimity , out of the bravery of their manly resolutions ; and shall we Christians droop , and pule under gentler sufferings ? whiles we profess to have moreover the advantage of Faith to uphold and chear us ? Poor Heathen souls ! they never heard of any gracious Engagements of a merciful God to stand by them , and to comfort them : they never had met with those sweet messages from heaven ; Call upon me in the day of thy trouble , and thou shalt glorifie me : Come unto me , all ye that labour and are heavie laden , and I will give you rest : Strengthen ye the weak hands , and confirm the feeble knees : Say to them that are of a fearful heart , Be strong , fear not ; behold , your God will come with vengeance , even God with a recompence ; he will come and save you . They had not the heart of a Job , to say , I know that my Redeemer liv●th ; nor the eyes of a Steven , to pierce the heaven , and to see their Saviour standing at the right hand of God : but meerly tugg'd it out in the strength of their natural courage , heightened with a vain-glorious ambition of that fame which they did believe would survive them ; whereas we Christians know that we have a God , the Father of all mercie● ▪ to stand by us ; a Redeemer , to deliver us ; a Comforter , to strengthen and refresh us ; sweet and unfail able promises , to sustain us ; and at last , a crown of eternal glory , to recompense us . § 7. 6 Comfort : Our sufferings far below our deservings . Thou art pained with Sickness : Look not at what thou feelest , but at what thou hast deserved to feel . Why doth the living man complain ? Man suffereth for his sin . Alas , the wages of every sin is death ; a double death ; of body , of soul● ; temporal , eternal : Any thing belowe this , is mercy . There is not the least of thy many thousand transgressions but hath merited the infinite wrath of a just God ; and thereby , more torments then thou art capable to undergo . What dost thou complain of ease ? Where thou owedst a thousand talents , thou art bidden to take thy bill , and sit down and write fifty : wil● thou not magnifie the clemency of so favourable a creditor ? Surely , were every twig wherewith thou smartest , a scorpion , and every breath that thon sendest forth , a flame ; this were yet less then thy due . Oh the infinite goodness of our indulgent Father , that takes up with so gentle a correction ! Tell me , thou nice & delicate patient , if thou canst not bear these stripes , how wilt thou be able to endure those that are infinitely sorer ? Alas , what are these to that hell which abides for the impatient ? There are exquisite pains , without mitigation ; eternal pains , without intermission ; which thou canst neither suffer nor avoid ; fear them , whiles thou grudgest at these ; lay thy self lowe under the hand of thy good God , and be thankful for a tolerable misery . How graciously hath the wisdom of our God thought fit to temper our afflictions ; so contriving them , that if they be sharp , they are not long ; and if they be long , they are not over-sharp ; that our strength might not be over-laid by our trials , either way ! Be content man ; either thy languishment shall be easie , or thy pain soon over . Extreme and everlasting , are terms reserved for Gods enemies in the other world : That is truly long , which hath no end ; that is truly painful , which is not capable of any relaxation . What a short moment is it that thou canst suffer ? short , yea nothing , in respect of that eternity which thou must either hope for , or fear . Smart a while patiently , that thou maist not be infinitely miserable . § 8. 7 Comfort : T●● benefit 〈◊〉 the exercise of our pat●●ence . Thou complainest of pain : What use were there of thy Patience , if thou a●ledst nothing ? God never gives vertues without an intent of their exercise . To what purpose were our Christian valour , if we had no enemy to encounter ? Thus long thou hast lien quiet in a secure Garison , where thou hast heard no trumpet but thine own , and hast turned thy drumshead into a Dicing table , lavishing out thy days in varieties of idle Recreations : now God draws thee forth into the field , and shews thee an enemy ; where is thy Christian fortitude , if thou shrink back , and cowardly wheeling about , chusest rather to make use of thy heels , then of thy hands ? Doth this beseem thee , who professest to fight under his colours , who is the Great Conquerour of Death and Hell ? Is this the way to that happie Victory , which shal carry away a crown of glory ? My son , if thou faint in the day of thine adversity , thy strength is but small : Stir up thine holy courage ; Be strong in the Lord , and in the power of his might : Buckle close with that fierce enemy wherewith thy God would have thee assaulted ; looking up to him who hath said , and cannot fail to perform it ; Be faithful to the death , and I will give thee a crown of life . § 9. 8 Comfort : The necessity of expecting sickness . Thou art surprized with Sickness ; whose fault is this but thine own ? Who bade thee not to look for so sure a guest ? The very frame of thy body should have put thee into other thoughts : Dost thou see this living fabrick made up as a clock consisting of so many wheels , and gimmers ? and couldst thou imagine that some of them should not be ever out of order ? Couldst thou think that a Cottage , not too strongly built , and standing so bleak in the very mouth of the Windes , could for any long time hold tight , and unreaved ? Yea , dost thou not rather wonder that it hath out-stood so many blustring blasts , thus long , utterly unruined ? or that the wires of that engine should so long have held pace with time ? It was scarce 〈◊〉 patient question which Job asked : Is my strength the strength of stones ? or is my fl●sh as brass ? No , alas , Job , thy best metal is but ●lay ; and thine , as all flesh , is grasse ; the clay mouldereth , and the grasse withereth ; what doe we make account of any thing but misery and ficklenesse in this wofull region of change ? If we will needs over-reckon our condition , we doe but help to aggravate our owne wretchednesse . §. 10. 9. Comfort . Thou art retired to thy sick bed ; Be of good comfort ; God was never so neer thee , never so tenderly indulgent to thee as now : The whole , saith our Saviour , need no● the Physitian , but the sick : Lo , the Physitian , as being made for the time of necessity , commeth not but where there is need ; and where need is , he will not fail to come . Our need is motive enough to him , who himself tooke our infirmities and bare our sicknesses ; our health estranges him from us : Whiles thou art his patient , he cannot be kept off from thee ; The Lord , saith the Psalmist , will strengthen thee upon the bed of languishing . Thou wilt make all his bed in his sicknesse : Loe , the heavenly comforter doth not onely visit , but attend thee ; and if thou finde thy pallet uneasie , he shall turn , and soften it for thy repose . Canst thou not read Gods gracious indulgence in thine own disposition ? Thou art a Parent of children ; perhaps thou findest cause to affect one more then another , though all be deare enough ; but if any one of them be cast down with a feverous distemper , now thou art more carefully busie about him then all the rest ; how thou pitiest him , how thou pliest him with offers and receits ? with what silent anxiety dost thou watch by his couch ? listening for every of his breathings ; jealous of every whispering that might break off his slumber ; answering every of his groanes with so many sighes ; and in short , so making of him for the time , that thy greatest darling seems the while neglected in comparison of this more needfull charge : How much more shall the Father of mercies be compassionately intent upon the sufferings of his deare children , according to the proportion of their afflictions ? § 11. 10 Comfort . The comfortable end of our su●ferings ▪ Thou art wholly taken up with the extremity of thy paines ; Alas poor soule , thy purblinde eies see nothing but what is laid close to thee : It is thy sense which thou followest , but where is thy faith ? Couldst thou look to the end of thy sufferings , thou couldst not but rejoyce in tribulation ▪ Let Patience have her perfect work , and thou shalt once say , It is well for me that I was afflicted ; Thou mights● be jo●ond long enough ere thy jollity coul● make thee happy ; Yea , wo● be to them that laugh here : But on the contrary , our light affliction , which is but for a mome●t , worketh for us a farre more exceeding , and eternall weight of glory . Oh blessed improvement of a few groanes●● Oh glorious issue of a short brunt of sorrow ! What do we going for Christians , if we be nothing but meer flesh and blood ? And if we be more , we have more cause of joy then complaint ; For whiles our outward man perisheth , our inward man is renewed daily : Our outward man is but flesh , our inward is spirit ; infinitely more noble then this living clay that wee carry about us ; whiles our spirit therefore gaines more then our flesh is capable to lose , what reason have we not to boast of the bargain ? Let not therefore these close curtaines confine thy sight , but cast up thine eies to that heaven whence thy soule came , and see there that crowne of glory which thy God holds forth for all that overcome ; and run with patience the race that is set before thee , looking unto Iesus the Author and Finisher of our faith , who is set down at the right hand of the throne of God ; And solace thy selfe with the expectation of that blessednesse , which if thy torments were no lesse then those of hell , would make more then abundant amends for all thy sufferings . §. 12. 11. Comfort . The favour of a peaceable passage out of the world . Thou art sick to die ; having received the sentence of death in thy selfe ; thy Physitian hath given thee up to act this last part alone ; neither art thou like to rise any more till the generall resurrection ; How many thousands have died lately , that would have thought it a great happinesse to die thus quietly in their beds ? whom the storme of warre hath hurried away furiously into another world , snatching them suddenly out of this ; not suffering them to take leave of that life which they are forced to abandon ; whereas thou hast a fair leasure to prepare thy self for the entertainment of thy last guest ; to set both thine house in order , and thy soule : It is no small advantage , my son , thus to see death at a distance , and to observe every of his paces towards thee ; that thou maist put thy selfe into a fit posture to meet this grim messenger of heaven , who comes to fetch thee to immortality ; That dying thus by gentle degrees , thou hast the leasure with the holy Patriarch Iacob , to call thy children about thee , to bequeath to each of them the dear legacy of thy last benediction ; and that being incompassed with thy sad friends , now in thy long journey to a far country ( though thine , and their home ) thou maist take a solemn farewell of them , as going somewhat before them to the appointed happy meeting place of glory and blessednesse : That one of thine own may close up those eyes , which shall in their next opening , see the face of thy most glorious Saviour , and see this flesh ( now ready to lie down in corruption ) made like to his , in unspeakable glory . Comforts for the sick Soul. § 1. The happiness of a deep sorrow for sin . THy sin lies heavie upon thy soul : Blessed be God that thou feel'st it so ; many a one hath more weight upon him , and boasteth of ease . There is musick in this complaint ; the Father of mercies delights to hear it , as next to the melody of Saints and Angels . Go on still , and continue these sorrowful notes , if ever thou look for sound comfort : It is this godly sorrow that worketh repentance to salvation , not to be repented of . Weep still , and make not too much haste to dry up these tears ; for they are precious , and held fit to be reserved in the bottle of the Almighty : Over-speedy remedies may prove injurious to the Patient : and as in the body , so in the soul , diseases and tumors must have their due maturation , ere there can be a perfect cure : The inwards of the Sacrifice must be three times rinsed with water ; One ablution will not serve the turn : but when thou hast emptied thine eyes of tears , and unloaded thy brest of leasurely sighs , I shall then , by full commission from him that hath the power of remission , say to thee , Son , be of good comfort , thy sins are forgiven thee . § 2. Comfort from the welgrounded ▪ declaration of pardon . Think not this word meerly formal , and forceless : * He that hath the keys of hell , and of death , hath not said in vain , Whose sins ye remit , they are remitted . The words of his faithful Ministers on earth , are ratified in heaven : Onely the Priest under the Law had power to pronounce the Leper clean : had any other Israelite done it , it had been as unprofitable , as presumptuous . It is a precious word that fell from Elihu ; When a mans soul draweth nigh to the grave , and his life to the destroyer , if there be a messenger ( of God ) with him , an interpreter , one among a thousand , to shew unto that man his uprightness ; then he ( i. e. God ) is gracious unto him , and saith , Deliver him from going down into the pit ; I have found a ransom . Behold , this is thy case , my son ; the life of thy soul is in danger of the Destroyer , through his powerful temptations : I am ( howsoever unworthy ) a messenger sent to thee from heaven ; and in the Name of that great God that sent me , I do here , upon the sight of thy serious repentance , before Angels and men , declare thy soul to stand right in the Court of heaven : the invaluable ransom of thy dear Saviour is laid down and accepted for thee ; thou art delivered from going down into the pit of horrour and perdition . § 3. Aggravation of the grievous condition of the Patient , and remedies from mercy applied . Oh happie message , thou saist , were it as sure as it is comfortable ! But , alas , my heart findes many and deep grounds of fear and diffidence , which will not easily be removed : That smites me , whiles you offer to acquit me ; and tells me , I am in a worse condition then a looker on can imagine ; my sins are beyond measure hainous , such as my thoughts tremble at , such as I dare not utter to the God that knows them , and against whom onely they are committed : there is horrour in their very remembrance ; what will there then be in their retribution ? They are bitter things that thou urgest against thy self , my son ; no adversary could plead worse : But I admit thy vileness ; be thou as bad as Satan can make thee : It is not either his malice , or thy wickedness that can shut thee out from mercy . Be thou as foul as sin can make thee , yet there is a fountain opened to the house of David ( a bloody fountain in the side of thy Saviour ) for sin , and for uncleanness . Be thou as leprous as that Syrian was of old , if thou canst but wash seven times in the waters of this Jordan , thou canst not but be clean ; thy flesh shall come again to thee , like to the flesh of a little childe ; thou shalt be at once sound and innocent . Be thou stung unto death with the fiery serpents of this wilderness , yet if thou canst but cast thine eyes to that Brazen Serpent which is erected there , thou canst not fail of cure . Wherefore came the Son of God into the world , but to save sinners ? Adde , if thou wilt , whereof I am chief ; thou canst say no worse by thy self then a better man did before thee ; who in the right of a sinner , claimeth the benefit of a Saviour . Were it not for our sin , what use were there of a Redeemer ? Were not our sin hainous , how should it have required such an expiation as the blood of the eternal Son of God ? Take comfort to thy self , my son ; the greatness of thy sin serves but to magnifie the mercy of the Forgiver : to remit the debt of some few farthings , it were small thank ; but to strike off the scores of thousands of talents , it is the height of boun●y : Thus doth thy God to thee ; he hath suffered thee to run on in his books to so deep a sum , that when thy conscious heart hath proclaimed thee bankrupt , he may infinitly oblige thee , and glorifie his own mercy in crossing the reckoning , and acquitting thy soul. All sums are equally dischargeable to the munificence of our great Creditor in heaven : as it is the act of his Justice , to call for the least ; so of his Mercy , to forgive the greatest . Had we to do with a finite power , we had reason to sink under the burden of our sins : Now there is neither more nor less to that which is infinite : Onely let thy care be , to lay hold on that infinite mercy which lies open to thee : And as thou art an object fit for mercy , in that thou art in thy self sinful , and miserable enough ; so finde thy self ( as thou art ) a subject meet to receive this mercy , as a penitent believer . Open and enlarge thy bosom , to take in this free grace , and close with thy blessed Saviour ; and with , and in him , possess thy self of remission , peace , salvation . § 4. Complaints o● unrepentance an● unbelief . Sweet words ( thou sayest ) to those that are capable of them : But what is all this to me , that am neither penitent nor believer ? Alas , that which is honey to others , is no better then gall & wormwood to me , who have not the grace to repent , and believe as I ought . Why wilt thou , my son , be so unwise , and unjust , as to take part with Satan against thine own soul ? Why wilt thou be so unthankfully injurious to the Father of mercies , as to deny those graces which his good Spirit hath so freely bestowed upon thee ? If thou wert not penitent for thy sins , wherefore are these tears ? What mean these sighs , and sobs , and passionate expressions of sorrow which I hear from thee ? It is no worldly loss that thus afflicts thee ; it is no bodily distemper that thus disquiets thee : Doubtless , thou art soul-sick , my son , thy spirit is deeply wounded within thee ; and what can thus affect thy soul , but sin ? and what can this affection of thy soul be for sin , but true penitence ? § 5. Complaints of a misgrounded sorrow , satisfied . Alas , thou sayest , I am indeed sorrowful for my sin , but not upon the right grounds ; I grieve for the misery that my sin hath brought upon me , not for the evil of my sin● ; for the punishment , not the offence ; for my own danger , not for the displeasure of my good God. Beware , my son , lest an undue humility cause thee to belye the graces of Gods Spirit : thou art no meet judge of thy self , whiles thou art under temptations : Had not thy sorrow a relation to thy God , why wouldst thou thus sigh● towards heaven ? why would thy heart challenge thee for unkindness in offending ? why dost thou cry out of the foulness , not onely of the peril , of thy sin ? What is it that makes the act of thy sin to be sinful , but the offence of the Divine Majestie ? how canst thou then be sorry that thou hast sinned , and not be sorry that thou hast offended ? Tell me , What is it that thy conscience primarily suggests to thee in this deep impression of thy sorrow ? Is it , Thou shalt be punished ? or i● it not rather , Thou hast sinned ? And were it put to thy choice , whether thou hadst rather enjoy the favour of God , with the extremest smart , or be in his displeasure with ease ; whether wouldst thou pitch upon ? Or if liberty were tendred unto thee , that thou mightst freely sin without the danger of punishment ; whether doth not thy heart rise at the condition , as ready to flee in the face of the offerer ? Besides fear and horrour , dost thou not finde an inward kinde of indignation at thy miscarriage , and such an hatred of thy sin , that were it to be done again , if it were possible to be hid from God , and men ; and if there were not an hell to avenge it , thou wouldst abho● to commit it ? All these are strong convictions of the right grounds of thy repentance , and of the wrong which thou dost to thine own soul , in the unjust scruples which thou raisest against it . § 6. Complaint of the insufficient measure of sorrow , satisfied . If the grounds ( thou saist ) of my repentance be right , yet the measure is insufficient : I am sorrowful for my sins , but not enough : An effectual grief for sin should be serious , deep , hearty , intensive ; mine is slight , and superficial● : I sigh , but my sighs come not from the bottom of an humbled heart : I can sometimes weep , but I cannot pour out my self into tears : I mourn , but I do not dwell upon my sorrow . My son , thou hast to do with a God , which in all the dispositions of our soul regards truth , and not quantity : If he find thy remorse sound , he stands not upon measure : He doth not mete out our repentance by inches , or by houres ; but where he findes sincerity of penitence , he is graciously indulgent : Look upon David , and acknowledge his sin formidably hainous ; no lesse then adultery seconded with inebriation and murder ; yet no sooner did he in a true compunction of heart cry Peccavi , I have sinned against the Lord ; then he heares from the same mouth that accused him , The Lord also hath put away thy sin , thou shalt not die ; you doe not hear of any tearing of hair , or rending of garments , or knocking 's of brest , or lying in sackcloth and ashes ; but onely a penitent confession availing for the expiation of so grievous crimes . Thou art deceived , if thou thinkst God delights in the misery and afflictedness of his creature : So far onely is the grief his dear ones pleasing unto him , as it may make for the health of their souls , in the● due sensibleness of their sin , in their meet capacity of mercy . I do not , with some Casuists , flatter thee with an opinion of the sufficiency of any slight attrition , and empty wishes that thou hadst not sinned ; doubtless , a true contrition of spirit , and compunction of heart , are necessarily required to a saving repentance ; and these , wert thou but an indifferent censurer of thine own waies , thou couldst not choose but finde within thy selfe ; why else is thy countenance so dejected , thy cheeks pale , and watered so oft with thy teares , thy sleeps broken , thy meales stomacklesse ? wherefore are thy so sad bemoanings , and vehement deprecations ? But after all this , be thou such 〈◊〉 thou accusest thy selfe , defective in the measure of thy repentance ; d●st thou rest contented in this con●ition ? dost thou not complain of it as thy greatest misery ? Art thou not heartily sorry that thou canst be no more sorry for thy sin ? Comfort thy selfe , my son ▪ even this , this alone is an acceptable degree of repentance : Our God , whose will is his deed , accounts ours so ; What is repentance but a change of minde from evil to good ? and how sensible is this change , that thou who formerly delightedst in thy sinne , now abhorrest it , and thy selfe for it , and art yet ambitious of more grief for being transported into it ? Let not the enemy of thy soule , who desires nothing more then to make thee perfectly miserable , win so much of thee , as to render thee unsatisfied with the measure of that penitence which is accepted of thy God ; rather turn thine eies from thy sins , and look up to heaven , and fasten them there upon thine all-sufficient Mediator at the right hand of Majesty ; and see his face smiling upon thine humbled soul , and perfectly reconciling thee to his eternall Father ; as being fully assured , That being justified by faith , we have peace with God , through our Lord Jesus Christ ; By whom also wee have accesse by faith into this grace wherein we stand , and rejoyce in the hope of the glory of God. §. 7. Complaint of the want of faith , satisfied . Yea , there , there , thou sayest , is the very core of all my complaint ; I want that faith that should give me an interest in my Saviour , and afford true comfort to my soule , and boldnesse , and accesse with confidence to the throne of grace ; I can sorrow , but I cannot beleeve : My griefe is not so great as my infidelity : I see others full of joy and peace in beleeving ; but my earthen heart cannot raise it selfe up to a comfortable apprehension of my Saviour ; so as , me thinks , I dwell in a kinde of disconsolate darknesse , and a sad lumpishnesse of unbeleef ; wanting that lightsome assurance which others professe to finde in themselves . Take heed , my son , lest whiles thou art too querulous , thou prove unthankfull ; and lest whiles thine humblenesse disparages thy self , thou make God a loser : Many a man may have a rich mine lying deep in his ground which he knowes not of ; There are shels that are inwardly furnished with pearles of great price , and are not sensible of their worth : This is thy condition ; thou hast that grace ▪ which thou complainest to want : It is no measuring of thy selfe by sense , especially in the time of temptation ; Thou couldst not so feelingly bemoan the want of faith if thou hadst it not ; Deny it if thou canst , thou assentest to the truth of all the gracious promises of God ; thou acknowledgest he could not be himselfe if he were not a true God ; yea truth it self ; Thou canst not doubt but that he hath made sweet promises of free grace and mercy to all penitent sinners ; thou canst not but grant that thou art sinfull enough to need mercy , and sorrowfull enough to desire and receive mercy : Canst thou but love thy selfe so well , as that when thou seest a pardon reached forth to thee to save thy soule from death , thou shouldst doe any other then stretch forth thy hand to take it ? Lo , this hand stretched forth is thy faith , which so takes spirituall hold of thy Saviour , that it cals not thy sense to witnesse . As for that assurance thou speakest of , they are happy that can truly feel , & maintain it ; and it must be our holy ambition ( what we may ) to aspire unto it ; but that is such an height of perfection , as every traveller in this wretched pilgrimage , cannot , whiles he is in this perplexed , and heavy way , hope to attain unto : It is an unsafe and perillous path , which those men have walked in , who have been wont to define all faith by assurance ; Should I lead thee that way , it might cost thee a fall ; so sure a certainty of our constant and reflected apprehension of eternall life , is both hard to get , and not easie to hold unmovably ; considering the many and strong temptations that we are subject unto in this vale of misery and death : Should faith be reduced to this triall , it would be yet more rare then our Saviour hath foretold it : For , as many a one boasts of such an assurance , who is yet failing of a true faith , ( hugging a vain presumption in stead of it ) so many a one , also , hath true faith in the Lord Iesus , who yet complaines to want this assurance . Canst thou in a sense of thine owne misery , close with thy Saviour ? canst thou throw thy self into the arms of his mercy ? canst thou trust him with thy soul , and repose thy self upon him for forgivenesse and salvation ? canst thou lay thy self before him as a miserable object of his grace and mercy ? and when it is held forth to thee , canst thou lay some ( though weak ) hold upon it ? Labour what thou mayst for further degrees of strength daily ; set not up thy rest in this pitch of grace ; but , chear up thy self , my son , even thus much faith shall save thy soul : Thou believest ; and he hath said it , that is Truth it self ; He that believeth on the Son , hath everlasting life . § 8. Complaint of the weakness of faith , satisfied . I know , thou sayest , that Jesus Christ came into the world to save sinners ; And that whosoever believeth in him , shall not perish , but have eternal life : Neither can I deny , but that in a sense of my own sinful condition , I do cast my self in some measure upon my Saviour , and lay some hold upon his All-sufficient Redemption : But alas , my apprehensions of him are so feeble , as that they can afford no sound comfort to my soul. Courage , my son ; were it that thou lookedst to be justified , and saved by the power of the very act of thy faith , thou hadst reason to be disheartened with the conscience of the weakness thereof : but now that the vertue and efficacie of this happie work is in the object apprehended by thee , which is the infinite merits and mercy of thy God and Saviour , ( which cannot be abated by thine infirmities ) thou hast cause to take heart to thy self , and chearfully to expect his salvation . Understand thy case aright : Here is a double hand that helps us up towards heaven : our hand of Faith lays hold upon our Saviour ; our Saviours hand of mercy and plenteous redemption lays hold on us : our hold of him is feeble , and easily loosed ; his hold of us is strong , and irresistible . Comfort thy self therefore , in this , with the blessed Apostle ; When thou art weak , then thou art strong ; when weak in thy self , strong in thy Redeemer . Shouldst thou boast of thy strength , and say , Tush , I shall never be moved ; I should suspect the truth and safety of thy condition : now thou bewailest thy weakness , I cannot but encourage and congratulate the happie estate of thy soul. If work were stood upon , a strength of hand were necessary ; but now , that onely taking and receiving of a precious gift is required , why may not a weak hand do that as well as a strong ? as well , though not as forcibly . Be not therefore dejected with the want of thine own power , but comfort thy self in the rich mercies of thy blessed Redeemer . § 9. Complaint of incon●tancy , and desertion , answered . Now thou saist ; Sometimes , I confess , I finde my heart at ease , in a comfortable reliance on my Saviour ; and being well resolved of the safety of my estate , promise good days to my self ; and after the banishment of my former fears , dare bid defiance to temptations : But alas , how soon is this fair weather over ? how suddenly is this clear skie over-clouded , and spread over with a sad darkness , and I return to my former heartlesness ? Didst thou conceive , my son , that grace would put thee into a constant , and pepetually-invariable condition of soul , whiles thou art in this earthly warfare ? Didst thou ever hear or read of any of Gods prime Saints upon earth , that were unchangeable in their holy dispositions , whiles they continued in this region of mutability ? Look upon the man after Gods own heart , thou shalt finde him sometimes so courageous , as if the spirits of all his Worthies were met in his one bosom . How resolutely doth he blow off all dangers , trample on all enemies , triumph over all cross events ? Another while thou shalt finde him so dejected , as if he were not the man. One while , The Lord is my Shepherd , I shall lack nothing : Another while , Why art th●● so sad , my soul , and why art thou so disquieted within me ? One while , I will not be afraid for ten thousands of the people , that have set themselves against me round about : Another while , Hide me under the shadow of thy wings , from the wicked that oppress me , from my deadly enemies who compass me about . One while , Thy loving kindness is before mine eyes , and I have walked in thy truth : Another while , Lord , where are thy loving kindnesses ? Yea , dost thou not hear him with one breath professing his confidence , and lamenting his desertion ? Lord , by thy favour thou hast made my mountain to stand strong : Thou didst hide thy face , and I was troubled . Look upon the chosen vessel , the great Apostle of the Gentiles , one while thou shalt see him erecting trophies in himself of victory to his God : In all these things we are more then conquerours , through him that loved us : Another while thou shalt finde him bewailing his own sinful condition ; Oh wretched man that I am , who shall deliver me from the body of this death ! One while thou shalt finde him caught up into the third heaven , and there in the Paradise of God : another while thou shalt finde him buffeted by the messenger of Satan , and sadly complaining to God of the violence of that assault . Hear the Spouse of Christ , ( whether the Church in common , or the faithful soul ) bemoaning her self , I opened to my Beloved , but my Beloved had withdrawn himself , and was gone : my soul failed when he spake . I sought him , but I could not finde him ; I called him , but he gave me no answer . Thus it will be with thee , my Son , whiles thou art in this frail flesh ; the temper of thy soul will be , like her partner , subject to vicissitudes . Shouldst thou continue always in the same state , I should more then suspect thee . This is the difference betwixt Nature and Grace , That Nature is still uniform , and like it self ; Grace varies according to the pleasure of the giver : The Spirit breathes when and where it listeth . When therefore thou findest the gracious spirations of the holy Ghost within thee , be thankful to the infinite munificence of that blessed Spirit ; and still pray , Arise , O North , and come thou South winde , ●blowe upon my garden , that the spices thereof may slow out . But when thou shalt finde thy soul becalmed , and not a leaf stirring in this garden of thine ; be not too much dejected with an ungrounded opinion of being destituted of thy God ; neither do thou repine at the seasons , or measures of his bounty : that most free and infinitely-beneficent agent , will not be tied to our terms , but will give what , and how , and when he pleaseth : Onely do thou humbly wait upon his goodness ; and be confident , that he who hath begun his good work in thee , will perform it until the day of Jesus Christ. § 10. Complaint of unregeneration , and deadness in sin , answered . It is true ( thou saist ) if God had begun his good work in me , he would at the last , for his own glories sake , make it up : But for me , I am a man dead in sins and trespasses ; neither ever had I any true life of grace in me : some shew , indeed , I have made of a Christian profession ; but I have onely beguiled the eyes of the world with a meer pretence ; and have not found in my self the truth , and solidity of those heavenly vertues whereof I have made a formal ostentation . It were pity , my son , thou shouldst be so bad as thou makest thy self : I have no comfort in store for hypocrisie ; no disposition can be more odious to the God of truth ; in so much as when he would express his utmost vengeance against sinners , he hath no more fearful terms to set it forth , then I will appoint him his portion with the hypocrites . Were it thus with thee , it were more then high time for thee to resolve thy self into dust and ashes , and to put thy self into the hands of thine Almighty Creatour , to be moulded anew by his powerful Spirit ; and never to give thy self peace , till thou findest thy self● renewed in the spirit of thy minde : But in the mean while , take heed lest thou be found guilty of mis-judging thine own soul ; and mis-prising the work of Gods Spirit in thee : God hath been better to thee , then thou wilt be acknown of ; Thou hast true life of grace in thee , and for the time perceivest it not : It is no heed to take of the doom thou passest upon thy self in the hour of temptation : When thy heart was free , thou wert in another minde , and shalt upon better advice return to thy former thoughts . It is with thee , as it was with Eu●ychus , that fell down from the third loft , and was taken up for dead ; yet for all that , his life was in him . We have known those who have lien long in trances , withovt any perception of life ; yea , some ( as that subtil Joannes Duns Scotus ) have been put into their graves for fully dead , when as yet their soul hath been in them , though unable to exert those faculties which might evince her hidden presence . Such thou mayest be , at the worst : yea , wert thou but in charity with thy self , thou wouldst be found in a much better condition . There is the same reason of the natural life , and the spiritual : Life , where it is , is discerned by breathing , sense , motion : Where there is the breath of life , there must be a life that sends it forth : If then the soul breathes forth holy desires , doubtless there is a life whence they proceed . Now deny , if thou canst , that thou hast these spiritual breathings of holy desires within thee ? Dost thou not many a time sigh for thine own insensateness ? Is not thine heart troubled with the thoughts of thy want of grace ? Dost thou not truly desire that God would renew a right spirit within thee ? Take comfort to thy self ; this is the work of the inward principle of Gods Spirit within thee : as well may a man breathe without life , as thou couldst be thus affected without grace : Sense is a quick discrier of life : pinch or wound a dead man , he feels nothing ; but the living perceiveth the easiest touch . When thou hast heard the fearful judgements of God denounced against sinners , and laid home to the conscience , hast thou not found thy heart pierced with them ? hast thou not shrunk inward , and secretly thought , How shall I decline this dreadful damnation ? When thou hast heard the sweet mercies of God laid forth to penitent sinners , hath not thy heart silently said , Oh that I had my share in them ! When thou hast heard the Name of Christ blasphemed , hast thou not felt a secret horrour in thy bosom ? All these argue a true spiritual life within thee . Motion is the most perfect discoverer of life : He that can stir his limbs , is surely not dead : The feet of the soul are the Affections : Hast thou not found in thy self an hate and detestation of that sin whereinto thou hast been miscarried ? Hast thou not found in thy self a true grief of heart for thy wretched indisposition to all good things ? Hast thou not found a secret love to , and complacency in those whom thou hast thought truly godly and conscionable ? Without a true life of grace , these things could never have been : Are not thine eyes and hands many times lifted up in an imploration of mercy ? Canst thou deny that thou hast a true , though but weak appetite to the means , and further degrees of grace ? What can this be but that hunger and thirst after righteousnesse , to which our Saviour hath pronounced blessednesse ? Discomfort not thy selfe too much , son , with the present disappearance of grace , during the hour of thy temptation ; it is no otherwise with thee , then with a ●ree in winter-season , whose sap is run down to the root ; wherein there is no more shew of the life of vegetation by any buds or blossomes that it might put forth , then if it were stark dead ; yet when the Sun returnes , and sends forth his comfortable beames in the spring , it burgens out afresh , and bewraies that vitall juyce which lay long hidden in the earth : No otherwise then with the hearth of some good huswife , which is towards night swept up , and hideth the fire under the heap of her ashes , a stranger would think it were quite out ; here is no appearance of light , or heat , or smoak , but by that time she hath stirred it up a little , the bright gleeds shew themselves , and are soon raised to a flame : Stay but till the spring , when the Sun of righteousnesse shall call up thy moisture into thy branches ; stay but till the morning , when the fire of grace , which was raked up in the ashes , shall bee drawne forth and quickned , and thou shalt find cause to say of thy heart , as Iacob said of his hard lodging , Surely the Lord is in this place and I knew it not ; Onely doe thou , not neglecting the meanes , wait patiently upon Gods leasure ; stay quietly upon the bank of this Bethesda , till the Angel descend and move the water . §. 11. Complaint of the insensibleness of the time and meanes of conversion . I could gladly , thou saist , attend with patience upon God in this great and happy work of the excitation of grace , were I but sure I had it ; could I be but perswaded of the truth of my conversion ; but it is my great misery that here I am at a sad and uncomfortable losse ; for I have been taught that every true convert can designe the time , the place , the meanes , the manner of his conversion ; and can shew how neare hee was brought to the gates of death , how close to the very verge of hell , when God by a mighty and out-stretched arme snacht him away , in his own sensible apprehension , from the pit , and suddenly rescued him from that damnation ; and put him into a new state of spirituall life , and undefaisible salvation : All which I cannot do ; not finding in my selfe any such sudden and vehement concussion , and heart-breaking ; any such forcible , and irresistible operation of Gods Spirit within me , not being able to design the Sermon that converted me , or those particular approaches that my soule made towards an hardly-recovered desperation . My son , it is not safe for any man to take upon him to set limits to the wayes of the Almighty ; or to prescribe certain rules to the proceedings of that infinite Wisedome ; That most free , and all-wise agent will not be tyed to walk alwaies in one path ; but varies his courses according to the pleasure of his own will : One man hee cals suddenly , another by leasure ; one by a kinde of holy violence , as hee did S. Paul , another by sweet solicitations , as Philip , Nathaniel , Andrew , Peter , Matthew , and the rest of the Apostles ; One man he drawes to heaven with gracious invitations , another he drives thither by a strong hand ; we have known those who having mispent their yonger times in notoriously lewd and debauched courses , living as without God , yea , against him , have been suddenly heart-stricken with some powerfull denunciation of judgement , which hath so wrought upon them that it hath brought them within sight of hell ; who after long and deep humiliation , have been raised up through Gods mercy , to a comfortable sense of the divine favour , and have proceeded to a very high degree of regeneration , and lived , and died Saints : But this is not every mans case ; Those who having from their infancy been brought up in the nurture and feare of the Lord ; and from their youth have been trained up under a godly and conscionable Ministery ; where they have been continually plyed with the essectuall means of grace ; Precept upon precept , line upon line , here a little , and there a little ; and have by an insensible conveyance received the gracious inoperations of the Spirit of God , ( though not without many inward strifes with temptations , and sad fits of humiliation for their particular failings ) framing them to all holy obedience , these cannot expect to finde so sensible alterations in themselves ; As well may the child know when he was naturally born , as these may know the instant of their spirituall regeneration ; and as well may they see the grasse to grow , as they can perceive their insensible increase of grace ; It is enough that the child attaining to the use of reason , now knowes that he was born : and that when wee see the grasse higher then we left it , we know that it is growne . Let it then suffice thee , my son , to know , that the thing is done , though thou canst not define the time , and manner of doing it : Be not curious in matter of particular perceptions , whiles thou mayst be assured of the reality & truth of the grace wrought in thee : Thou seest the skilfull Chirurgion , when hee will make a fontinell in the body of his patient , he can do it either by a sudden incision , or by a leasurely corrasive ; both sort to one end , and equally tend towards health : trust God with thy self , and let him alone with his own work : what is it to thee which way he thinks best to bring about thy salvation ? § 12. Complaint of irresolution , and uncertain●y in matter of our election , answered . All were safe , thou saist , if onely I could be ascertained of mine election to life : I could be patient , so I might be sure : But , wretched man that I am , here , here I stick● : I see others walk confidently , and comfortably , as if they were in heaven already ; whereas I droop under a continual diffidence ; raising unto my self daily new arguments of my distrust : could my heart be setled in this assurance , nothing could ever make me other then happie . It is true , my son , that as all other mercies flow from this of our election , so the securing of this one , involves all other favours that concern the well-being of our souls . It is no less true , that our election may be assured ; else the holy Ghost had never laid so deep a charge upon us , to do our utmost endeavour to ascertain it : and we shall be much wanting to our selves , if hearing so excellent a blessing may be attained by our diligence , we shall slacken our hand , and not stretch it forth to the height , to reach that crown which is held out to us : But withal , it is true , that if there were not difficulty more then ordinary in this work , the Apostle had not so earnestly called for the utmost of our endeavour to effect it . Shortly , the truth is , in all Christianity there is no path , wherein there is more need of treading warily , then in this : on each side is danger and death ; Security lies on the one hand , Presumption on the other : the miscarriage either way , is deadly . Look about thee , and see the miserable examples on both kindes : some walk carelesly , as if there were no heaven ; or if there were such a place , yet , as if it nothing concerned them : their hearts are taken up with earth ; neither care nor wish to be other then this world can make them : The god of this world hath blinded their mindes that believe not : Some others walk proudly , being vainly puft up with their own ungrounded imaginations , as if they were already invested with their glory ; as if , being rapt up with the chosen vessel into the third heaven , they had there seen their names reco●●ded in the book of life ; where as this is nothing but an illusion of that lying spirit , who knows the way to keep them for ever out of heaven , is , to make them believe they are there . It must be thy main care to walk even , in a jus● equidistance from both these extremes , and so to compose thy self , that thon maist be resolute without presumption , and careful without diffidence . And first , I advise thee to abandon those false Teachers , whose trade is to improve their wits for the discomfort of souls , in broaching the sad doctrines of uncertainty and distrust : Be sure , our Saviour had never bidden his disciples to re●joyce that their names are written in heaven , if there had not been a particular enrolment of them ▪ or if that Record had been alterable ; or if the same Disciples could never have attained to the notice of such inscription . Neither is this a mercy peculiar to his domestick followers alone , but universal to all that shall believe through their word ; even thou and I are spoken to in them , so sure as we have names , we may know them registred in those eternal Records above . Not that we should take an Acesius his Ladder , and climb up into heaven , and turn over the book of Gods secret counsels , and read our selves designed to glory : but that as we by experience see that we can by reflections see and read those Letters , which directly we cannot : So we may do here , in this highest of spiritual objects . The same Apostle that gives us our charge , gives us withal our direction : Wherefore ( saith he ) brethren , give all diligence to make your calling and election sure ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as divers copies read it ; by good works : ) For if ye do these things , ye shall never fall : For so an entrance shall be ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. Lo , first our Calling , then our Election : not that we should begin with heaven , and thence descend to the earth ; ( it is enough for the Angels on that celestial Ladder of Jacob , to both descend , and ascend : ) but that we should from earth ascend to heaven ; from our Calling to our Election : as knowing that God shews what he hath done for us above , by that which he hath wrought in us here belowe . Our Calling therefore first ; not outward , and formal , but inward , and effectual . The Spirit of God hath a voice , and our soul hath an ear : that voice of the Spirit speaks inwardly , and effectually to the ear of the soul , calling us out of the state of corrupt Nature , into the state of Grace ; out of darkness into his marvellous light . By thy calling therefore maist thou judge of thine election : God never works in vain , neither doth he ●ver cast away his saving graces , ( what ever become of the common ; ) But whom he did predestinate , them also he called ; and whom he called , them he justified ; and whom he justified , them also he glorified . This doubtless , thou saist , is sure in it self ; but how is it assured to me ? Resp. That which the Apostle addes , ( as it is read in some copies ) By good works , ( if therein we also comprehend the acts of believing , and repenting ) is a notable evidence of our election : But not to urge that clause , which ( though read in the vulgar ) is found wanting in our editions ; the clear words of the Text evince no less ; For , if ye do these things , ye shall never fall : here is our negative certainty : And for onr positive ; So , an entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ : Lo , if we shall never fall , if we shall undoubtedly enter into the Kingdom of Christ ; what possible scruple can be made of the blessed accomplishment of our election ? What then are these things , which must be done by us ? Cast your eyes upon that precious chain of graces which you shall finde stringed up in the fore going words ; If you adde to your faith , vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience godliness ; and to godliness , brotherly kindness , and to brotherly kindness , charitie . If you would know what God hath written concerning you in heaven , look into your own bosom , see what graces he hath there wrought in you : Truth of grace ( saith the divine Apostle ) will make good the certainty of your election . Not to instance in the rest of that heavenly combination ; do but single out the first and the last , Faith and Charity : For Faith , how clear is that of our Saviour , He that believeth in him that sent me , hath everlasting-life , and shall not come into condemnation , but hath passed from death to life ? Lo , what access can danger have into heaven ? All the peril is in the way : now the believer is already passed into life : This is the grace , by which Christ dwells in our hearts ; and whereby we have communion with Christ , and an assured testimony of , and from him : For , he that believeth in the Son of God , hath the witness in himself : And what witness is that ? This is the record , that God hath given us eternal life ; and this life is in his Son. He that hath the Son , hath life . O happie and sure connexion ! Eternal life first ; This life eternal is in and by Christ Jesus ; This Jesus is ours by faith ; This faith witnesseth to our souls our assurance of life eternal . Chari●y is the last ; which comprehends our love both to God and man : for from the reflection of Gods love to us , there ariseth a love from us to God again : The beloved Disciple can say . We love him , because he loved us first : and from both these , resulteth our love to our brethren : Behold , so full an evidence , that the Apostle tells us expresly , That we know we are passed from death to life , because we love the brethren : For the love of the Father is inseparable from the love of the Son : He that loveth him that begets , loves him that is begotten of him . Now then , my son , deal unpartially with thine own heart ; ask of it seriously , as in the presence of the searcher of all hearts , Whether thou dost not finde in thy self these unfailing evidences of thine election : Art thou not effectually ( though not perfectly ) called out of the world , and corrupt nature ? Dost thou not inwardly abhor thy former sinfull ways ? Dost thou not think o● what thou wert with detestation ? Dost thou not heartily desire and endeavour to be in all things approved to God , and conformed to thy Saviour ? Dost thou not gladly cast thy self upon the Lord Jesus , and depend upon his free all-sufficiency for pardon and salvation ? Dost thou not love that infinite good●ness , who hath been so rich in mercies to thee ? Dost thou not love and bless those gleams of goodness which he hath cast upon his Saints on earth ? In plain terms , Dost thou no● love a good man because he is good ? Comfort thy self in the Lord , my son ; let no fainting qualms of fear and distrust possess thy soul : Faithful is he that hath called thee , who will also preserve thy whole spirit , and soul , and body blameless unto the coming of oer Lord Jesus Christ. Comfort against Temptations . § 1. Christ himself assaulted : our trial is for our good . THou art haunted with Temptations : that which the Enemy sees he cannot do by force or fraud , he seeks to effect by importunity . Can this seem strange to thee , when thou seest the Son of God in the Wilderness fourty days and fourty nights under the hand of the Tempter ? He that durst thus set upon the Captain of our salvation , God blessed for ever ; how shall he spare frail flesh and blood ? Why should that Saviour of thine ( thinkst thou ) suffer himself to be tempted , if not to bear thee out in all thy temptations ? The keys of the bottomless pit are in his hands ; he could have shut up that presumptuous spirit under chains of darkness , so as he could have come no nearer to him then hell ; but he would let him loose , and permit him to do his worst , purposely , that we might not think much to be tempted , and that he might foyl that great enemy for us . Canst thou think that he , who now sits at the right hand of Majestie , commanding all the powers of heaven , earth , hell , could not easily keep off that malignant spirit from assailing thee ? Canst thou think him lesse merciful then mighty ? Would he die to save thee ? and will he turn that bandog of hell loose upon thee to worry thee ? Dost thou not pray daily to thy Father in heaven , that hee would not lead thee into temptation ? If thou knowest thou hast to doe with a God that heareth prayers , oh thou of little faith , why fearest thou ? Loe , he that was led by his own divine Spirit into the Wildernesse to bee tempted of that evill Spirit , bids thee pray to the Father that he would not lead thee into temptation ; as implying that thou couldst not goe into temptation , unlesse he led thee ; and whiles he that is thy Father leads thee , how canst thou miscarry ? Let no man when he is tempted , say , I am tempted of God , for God cannot be tempted with evill , neither tempteth hee any man : God tempteth thee not , my sonne ; yet know , that being his , thou couldst not be tempted without him ; both permitting , and ordering that temptation to his owne glory , and thy good . That grace which thy God hath given thee , he will have thus exercised , thus manifested ; So wee have known some indulgent Father , who being assured of the skill and valour of his deare son , puts him upon Tiltings , and Barriers , and publique Duels , and lookes on with contentment , as well knowing that hee will come off with honour : How had wee known the admirable continency of good Joseph , if hee had not been strongly solicited by a wanton Mistresse ? How had wee known Davids valour , if the Philistims had not had a Giantly Challenger to encounter him ▪ How had wee knowne the invincible piety of the three Children , if there had not beene a Furnace to try them ? or of Daniel , if there had been no Lions to accompany him ? Be confident , thy glory shall be according to the proportion of thy triall ; neither couldst thou ever bee so happy , if thou hadst not been beholden to temptations . §. 2. The powerfull assistance of Gods Spirit , and the example of S. Paul. How often ( thou saist ) have I beaten off these wicked suggestions , yet still they turn upon me again , as if denials invited them , as if they meant to tire me with their continuall solicitations ; as if I must yeeld , & be over-laid , though not with their force , yet with their frequence ? Know , my sonne , that thou hast to doe with spirituall wickednesses ; whose nature is therefore as unweariable , as their malice unsatisfiable : Thou hast a spirit of thine owne , and besides , God hath given thee of his ; so as hee lookes thou shouldst , through the power of his gracious assistance , match the importunity of that evill spirit , with an indefatigable resistance : Be strong therefore in the Lord , and in the power of his might ; and put in the whole armour of God , that thou maist be able to withstand ●n the evill day , and having done all to stand : Look upon a stronger Champion then thy selfe , the blessed Apostle ; thou shalt finde him in thine owne condition ; see the missenger of Satan sent to buffet him ; and he did it to purpose ; how soundly was that chosen vessell buffeted on both sides , and how often ? Thrice hee besought the Lord that it might depart from him ; but even yet it would not be ; the temptation holds , onely a comfort shall countervaile it , My grace is sufficient for thee , for my strength is made perfect in weaknesse ▪ It is not so much to be considered how hard thou art laid at , as how strongly thou art upheld : How many with the blessed Martyr Theodorus , have upon racks and gibbets found their consolations stronger then their pains ? Whiles therefore the goodnesse of thy God sustaines , and supplies thee with abundance of spirituall vigour and refreshment answerable to the worst of thine assaults , what cause hast thou to complain of suffering ? The advice is high and heroicall , which the Apostle James , gives to his Compatriots ; My brethren , count it all joy , when ye f●ll into divers temptations ; Let those temptations be rather trials by afflictions , then suggestions of sin ; yet even those overcome yeeld no small cause of triumph ; for by them is our faith no lesse tried , and the trying of our saith worketh patience ; and the perfect work of patience is a blessed entirenesse of grace ; The number of enemies addes to the praise of the victory ; To overcome single temptations is commendable , but to subdue Troopes of temptations is glorious . § 3. The restraint of our spirituall enemies , and their over-matching by the power of God. Alas , thou saist , I am overlaid not with multitudes onely , but with power : In all challenges of Duels , there is wont to be respect had to the equality both of the Combatants and weapons ; But woe is me , how am I overmatched ! For me , I am a weak wretch ; and we wrestle not against flesh and blood , but against Principalities and powers ; against the rulers of the darknesse of this world , against spirituall wickednesse in heavenly places : Behold , the Amorite , whose height is like the height of the Cedars , and their strength as the strength of oaks : What are we but poor pismires in the valley , to these men of measures ? Who can stand before these sonnes of Anak ? I did not advise thee , my son , to be strong in thy self ; alas , we are all made up of weaknesse : One of those powers of darknesse were able to subdue a whole world of men ; but to bee strong in the Lord , whose lowest Angel is able to vanquish a whole hell of Devils ; and in the power of his might , who commandeth the most furious of those infernal spirits to their chains : Wo were us , if we were left in our own hands ; there were no way with us but foiling , and death : But , our help is in the Name of the Lord , who hath made heaven and earth . The Lord is our strength and our shield ; he is our rock and our salvation ; he is our defence , so as we shall not be moved . It is he that hath girded us with strength unto battel , and that subdueth those that rise up against us . Take courage therefore to thy self , man ; there cannot be so much difference betwixt thee , and those hellish powers , as there is betwixt them , and the Almighty : their force is finite , and limited by his omnipotence . How fain dost thou think Jannes and Jambres , the great Magicians of Egypt , by the conjoyned powers of hell , would have made but a Louse , in an affront to Moses ? yet they could not . How earnestly was that legion of Devils fain to beg but for leave to prevail over a few Gaderene-swine ? How strong therefore soever they 〈◊〉 to thee , yet to him they are so meer weakness , that they cannot so much as move without him . Who can fear a Bear or a Lion , when he sees them chained to their stake ? Even children can behold them baited , when they see their restraint . Look not upon thy self therefore ; look not upon them ; but look up to that over-ruling hand of the Almighty , who ordinates all their motions to his own holy purposes , and even out of their malice , raises glory to himself , and advantage to his servants . §. 4. The advantage that is made to 〈◊〉 by our temptations and foils . It is a woful advantage , thou sayst , that I have made of temptations : for , alas , I have been shamefully foiled by them ; and what by their subtilty , and what by their violence , have been miscarried into a grievous sin against my God , and lie down in a just confusion of face to have been so miserably vanquished . Hadst thou wanted tears , my son , for thine offence , I should willingly have lent thee some : It is indeed a heavie case , that thou hast given thy deadly enemy this cause to triumph over thee , and hast thus provoked thy God : Be thou thorowly humbled under the consci●ence of thy sin , and be not too sudden in snatching a pardon out of the hand which thou hast offended : be humbled ; but after thou hast made thy peace with God , by a serious repentance , be not disheartned with thy fa●lings ; neither do I fear to tell thee of an advantage to be made , not of thy temptations onely , but even of thy sin : What art thou other then a gainer , if having been beaten down to thy knees , thou hast in an holy indignation risen up , and fought so much the more valiantly ? A wound received , doth but whet the edge of true fortitude : Many a one had never been victorious , if he had not seen himself bleed first . Look where thou wilt , upon all the Saints of God ; mark if thou canst see any one of them without his scars : Oh the fearful gashes that we have seen in the noblest of Gods Champions upon earth , whose courage had never been raised so high , if it had not been out of the sense of some former discomfitures ! As some well-spirited wrestler , therefore , be not so much troubled with thy fall , as zealous to repay it with a more successful grapling . We know ( saith the blessed Apostle ) that all things work together for good to them that love God : All things ; yea , even those that are worse then nothing , their very sins . The Corinthians offended in their silent connivence at the incestuous person : the Apostles reproof produceth their sorrow : what was the issue ? For behold , this self-same thing that ye sorrowed after a godly sort , what carefulness it wrought in you ? yea , what clearing of your selves ; yea , what indignation , yea , what fear , yea , what vehement desire , yea , what zeal , yea , what revenge ? Lo , what a marvellous advantage is here made of one offence ? What hath Satan now gotten by this match ? One poor Corinthian is mis-led to an incestuous copulation : The evil spirit rejoyceth to have got such a prey ; but how long shall he enjoy it ? Soon after the offending soul , upon the Apostles holy censure is reclaimed ; he is delivered over to Satan , that Satan should never possess him . The Corinthians are raised to a greater height of godly zeal then ever . Corinth had never been so rich in grace , if it had not been defiled with so foul a crime . Say now , whether this be not , in effect , thy case ? Shouldst thou ever have so much hated thy sin , if thou hadst not been drawn in to commit it ? Shouldst thou have found in thy self so fervent love to thy God , if it had not been out of the sense of his great mercy in remitting it ? Wouldst thou have been so wary of thy steps as now thou art , if thou hadst never slipped ? Give glory to God , my son , whiles thou givest shame to thy self ; and bless him for the benefit that he hath been pleased to make of thine offending him . § 5. ●omplaint 〈◊〉 relapses 〈◊〉 to sin ; ●ith the ●●medy ●ereof . But , alas , thou sayst , my case is far worse then it is conceived ; I have been more then once miscarried into the same sin : Even after I have made profession of my repentance , I have been transported into my former wickedness : Having washed off my sin ( as I thought ) with my many tears , yet I have suffered my soul to be defiled with it again . I may not flatter thee , my son ; this condition is dangerous . Those diseases , which upon their first seizure have without any great peril of the Patient received cure , after a recidivation have threatned death . Look upon the Saints of God , thou shalt finde they have kept aloof from that fire wherewith they have been formerly burnt : Thou shalt not finde Noah again uncovered through drunkenness in his tent ; thou shalt not finde Judah climbing up again to Tamars bed ; Thou shalt not take Peter again in the High-Priests hall denying his Master ; or ( after Pauls reproof ) halting in his dissimulation . But , tell me , notwithstanding , art thou truly serious with thy God ? hast thou doubled thine humiliation for the reduplication of thine offence ? hast thou sought God so much the more instantly with an unfained contrition of heart ? hast thou found thy soul wrought to so much greater detestation of thy sin , as thine acquain●tance with it hath been more ? hast thou taken this occasion to lay better hold on thy Saviour , and to reinforce the vows of thy more careful and strict obedience ? Be of good chear ; this unpurposed reiteration of thy sin , shall be no prejudice to thy salvation . It is one thing for a man to walk on willingly in a beaten path of sin ; another thing for a man to be justled out of the way of righteousness by the violence of a temptation , which he soon recovers again by a sound repentance . The best cannot but be overtaken with sin : but , he that is born of God , doth not commit sin : he may be transported whither he meant not , but he makes not a trade of doing ill : his heart is against that which his hand is drawn unto : and if in this inward strife he be over-powered , he lies not down in a willing yeeldance , but struggles up again , and in a resumed courage and indignation tramples on that which formerly supplanted him . Didst thou give thy self over to a resolved course of sinning , and betwixt whiles shouldst knock thy brest with a formal God forgive me , I should have no comfort in store for thee , but send thee rather to the Whipping-stock of the Almighty for due correction , if possibly those seasonable stripes may prevent thine everlasting torments : But now , since what thou hatest , that thou doest ; and thou doest that which thou wouldst not ; and it is no more th●u that doest it , but sin that dwells in thee ; cry out as much as thou wilt on the sinfulness of thy sin ; bewail thy weakness with a better man then thy self ; O wretched man that I am , who shall deliver me from the body of this death ! But know , that thou hast found mercy with thy God : thy repeated sin may grieve , but cannot hurt thy soul. Had we to do with a finite compassion , it might be abated by spending it self upon a frequent remission ; like as some great river may be drawn dry by many small out-lets : But now that we deal with a God whose mercy is as himself , infinite ; it is not the greatness or the number of our offences that can make a difference in his free remissions : That God who hath charged our weak charity not to be overcome with evil , but to overcome evil with good , justly scorneth that we should think his infinite and incomprehensible goodness can be checked with our evil . It was not without a singular providence , that Peter came to our Saviour with that question in his mouth , Lord , how often shall my brother sin against me , and I forgive him ? till seven times ? that it might fetch from that blessed Son of God that gracious answer , for our perpetual direction and comfort ; I say not unto thee , Until seven times , but until seventy times seven . Lord , if thou wouldst have us sinful men thus indulgent to one another , in the case of our mutual offences ; what limits can be set to thy mercies in our sins against thee ? Be we penitent , thou canst not but be gracious . Comforts against weakness of grace . §. 1. Comfort from the common condition of all Saints . THou complainest of the weakness of grace ; some little stirrings thou feelest of Gods Spirit within thee ; but so feeble , that thou canst not finde any solid comfort in them : Thou seest others ( thou sayst ) whose brests are full of milk , and their bones moistned with marrow , whiles thou languishest under a spiritual leanness and imbecillity : Thou wantest that vigorous heat of holy affections , and that alacrity in the performance of holy duties , which thou observest in other Christians . I love this complaint of thine , my son ; and tell thee , that without this thou couldst not be in the way of being happie . Thinkst thou that those whom thou esteemest more eminent in grace , make not the same moan that thou dost ? Certainly , they never had any grace , if they did not complain to have too little : Every man best feels his own wants , and is ready to pass secret censures upon himself for that , wherein he is applauded by others : Even the man after Gods own heart can say , But I am poor and sorrowful : He was a great King when he said so ; it was not meanness in outward estate that troubled him , but a spiritual neediness : for he had before , in the same heavenly Ditty , professed , O God , thou knowest my foolishnesse , and my guiltinesse is not hid from thee : It was an old observation of wise Solomon ; There is that maketh himselfe rich , and hath nothing ; there is that maketh himselfe poore , yet hath great riches ; In this latter rank are many gracious soules , and thine ( I hope ) for one ; who certainly , had never been so wealthy in grace , if they had been conceited of greater store : Even in this sense many a Saint may say with Saint Paul , When I am weak , then I am strong : Since the very complaint of weaknesse , argues strength ; and on the contrary , an opinion of sufficient grace , is an evident conviction of meere emptinesse . §. 2. Comfort from the improvement of weak graces ; and Gods free distribution . But suppose thy selfe , so poor as thou pretendest ; It is not so much what we have , as how we improve it . How many have we known that have grown rich out of a little , whereas others out of a great stock have run into debt and beggery ? Had that servant in the Gospel , who received but one talent , imployed it to the gain of a second , he had been proportionably as well rewarded as he that with five gained ten . In our temporall estate we are warned by the wisest man to take heed of making haste to be rich ; and the great Apostle tels us , That he that would bee rich fals into many temptations ; Surely , there is no small danger also in affecting to be too suddenly rich in the endowments of the soule ; this cannot but be accompanied with the temptation of an unthankfull distrust ; for on the one side , he that beleeves makes not haste ; and on the other , we cannot bee sufficiently thankfull for what we have , whiles we doe over-eagerly reach after what wee have not . Tell me , thou querulous Soul , dost thou not ackowledge what thou hast to be the gift of God ? And wilt thou not allow the great Benefactor of heaven to dispense his own favours as he pleaseth ? If he think fit rather to fill thy vessell with drops of grace , art thou discontented because hee doth not pour out his Spirit upon thee in full v●als ? If thou have have any at all , it is more then he owes thee , more then thou canst repay him ; Take what thou hast as an earnest of more ; and wait thankfully upon his bounty for the rest : Is it not mee● in a free gift to attend the leasure of the donor ? What sturdy , and ill mannerd beggers are we , if we will not ●●ay at the doore till we be served ; and grudge at our almes when it comes ? Look upon the Father of the faithfull , thou shalt finde him fourscore and sixe yeares childlesse ; and at last after he had got an Ismael , hee must wait fourteen yeers more for the promised seed ; and when hee had enjoyed him not much longer then he expected him , he must then sacrifice him to the giver : Thus , thus my son must our faith bee exercised in attendance both for time , and measure of mercy . §. 3. Comfort from Gods acceptation of truth , not quantity . Thy graces are weak ; yet , if true , discomfort not thy selfe ; how many weak bodies have we knowne which with careful tendance , have enjoyed better and longer health , then those that have had bigger limbs , and more brawny armes ? neither is it otherwise in the soul ; Soundnesse of grace is health ; increased degrees of grace make up the strength of that spirituall part ; if thou have but this health tenderly observed , thou maist be happy in the enjoying of thy God , although more happy in a comfortable sense of a stronger fruition . We have to do with a God that stands not so much upon quantity , as truth of grace ; he knowes we can have nothing but what hee gives us , and inables us to improve ; and where he sees our wils and endeavours not wanting , he is ready to accept and crown his owne gifts in us : He will not break the bruised reed , nor quench the smoaking flax . §. 4. Comfort from the variety of Gods gifts , and the ages and statures of grace . Thou art weak in grace : Be not discouraged , my son , there are all ages , all statures in Christ : Shall the child repine that he is not suddenly grown a man ? Shall the Dwarf quarrell that he is not a Giant ? Were there a standerd of graces , lesse then which would not be accepted , thou hadst reason to bee troubled ; but it is so far from that , as that our Saviour hath encharged , Suffer little children to come to me , and forbid them not , for of such is the kingdome of heaven . In some legall oblations it pleased God to regard time and age ; The Lamb for the Passeover , and for the peace-offering ; the Bullock for the sin offering of Israel , have their date assigned ; And in divers cases he hath called for two Turtle Doves , or two young Pigeons : Young Turtles , and old Doves , in the mean while , ( according to our Jewish Doctors ) were unlawfull to bee offered ; but in our spirituall sacrifices all ages are equally accepted ; He that is eternall regards not time ; he that is infinite and almighty regards not statures ; Even the eleventh houre carried the peny as well as the first : and , Let the weak say , I am strong . §. 5. Comfort from the safety of our leasurely progresse in grace . It troubles thee that thou hast made so slow progresse in graces ; thy desire is to heaven-ward , & thou checkest thy self for no more speed : It is an happy ambition that carries thee on in that way to blessednesse . Quicken thy selfe what thou mayst , with all gracious incitations in that holy course : But know , my son , that we may not alwaies hope to goe thitherward on the spurre ; in that passage there are waies that will not admit of h●ste ; how many have we known that by too much forwardness have been cast back in their journey , whether through want of breath , or mistaking their way , or mis-placing their steps ? I praise thee , that it is the desire of thy soul to run the way of Gods Commandments ; and do encourage thine holy zeal in speeding that holy race ; ever praying thou mayst so run , as that thou mayst obtain . But withal , I must tell thee , that , Blessed is the man that doth but walk in the Law of the Lord : Whiles thou passest on , though but a foot-pace , thou art every step neerer to thy glory : so long as thou riddest way , thou art safe : Blessed is the man whose strength is in thee , O God ; in whose heart are thy wayes ; who passing through the vale of misery , goes on from strength to strength , till he appear before thee his God in Sion . §. 6. Comfort from our good desires and endevours . Thy grace is little ; but thou wishest and labourest for more ; this is a good beginning of heavenly wealth : Hee is in a good way to riches , that desires to thrive : Never any holy Soule lost her longing : If thy wishes be hearty and serious , thou hast that which thou cravest , or at least bee sure thou shalt have : If any man ●ick wisdome , let him aske of God , who giveth to all men liberally , and upbraideth no man , and it shall bee given him : Were this condition offered us for Worldly riches , who would be poore ? If we imbrace it not in spirituall , either wee distrust the promises , or neglect our own mercies : In these temporall things how many have so eagerly followed the chase of the world , that they have over-runne it , and whiles they have greedily swallowed gain , have been choaked with it ? but in those better blessings , earnestness● of desi●● , ●nd fervour of prosecution , was never but answered with a gracious impetration . §. 7. Comfort from the happiness of an humble poverty . Thou art poore in grace , but in an humble self-dejection longest for more ; know , that an humble poverty , is better then a proud fulnesse ; Wert thou poore and proud , there were no hope of thy proficiency : thy false conceit lies in the way of thy thrift ; and many a one had been gracious , if they had not so thought themselves : but now , that thou art meaner in thine opinion , then in thine estate , who can more justly challenge our Saviours blessing , Blessed are the poor in spirit ; for theirs is the kingdom of heaven ? Thou art weak in grace ; It is thine own fault if thou gettest not more strength : Wherefore serves that heavenly food of the Word and Sacraments , but to nourish thy soul to eternal life ? Do but eat and digest , and thou canst not but grow stronger : God will not be wanting to thee in an increase of grace , if thou be not wanting to thy self : He offers his Spirit to thee with the means ; it is thy sinful neglect , if thou separate them : Thou knowest in whose hands is the staff of bread ; pray that he who gives thee the food and the mouth , would also give thee appetite , digestion , nourishment . § 8. An incitement to more caution , an● faster adherence t● God. Thy grace is weak : It concerns thee so much the more to be cautious in avoiding occasions of temptation . He that carries brittle glasses , is chary of them , that they take not a knock ; whereas strong metal fears no danger . He that hath but a small Rush-candle , walks softly , and keeps off every air : Thou art weak , thy God is strong : Dost thou not see the feeble childe that findes hee cannot goe alone , how fast he clings to the hand of his mother ; more trusting to her helpe , then his owne strength ; Doe thou so to thy God ; and say with the blessed Psalmist ; Hold up my goings in thy pathes , that my footsteps slip not ; Hold thou mee up , and I shall bee safe ; Vphold me according to thy Word , that I may live , and let me not bee ashamed of my hop●● Peter was a bold man , that durst step forth and set his foot upon the liquid face of the waters ; but he that ventured to walk there , upon the strength of his faith , when hee felt the stiffe winde , and saw the great billow , began to sinke in his weaknesse ; but no sooner had Jesus stretched forth his hand , and caught him , then he takes courage , and walks now with the same confidence upon the Sea , that hee wont to walk on the L●nd : Together with a check , hee receives more supportation from Christ , then his owne legges could afford him : Feare no miscarriage through thine own weaknesse , whiles thou art held up by that● strong helper . Comforts against Infamy and Disgrace . § 1. Comforts from like sufferings● of the holiest , yea , of Christ himself . NExt to our body and soul , is the care of our reputation ; which whoso hath lost , is no better then civilly dead . Thou sufferest under a publike infamy , I do not ask how justly : He was a wise man that said , It was fit for every good man to fear even a false reproach : A good name is no less wounded for the time with that , then with a just crimination . This is a sore evil , my son , and such , as against which there is no preservative , and for which there is hardly any remedy : Innocence it self is no antidote against evil tongues : Neither greatness nor sanctity can secure any man from unjust calumny . Might that be any ease to thy heart , I could tell thee of the greatest of Kings , and holiest of Saints , that have grievously complained of this mischief , and yet were not able to help them● selves : Thou hast the company of the best that ever the earth bore , if that may be any mitigation of thy misery : Yea , what do I speak of sinful men , whose greatest purity might be blurred with some imperfections ? Look upon the Lord of life , the eternal Son of the ever-living God , God cloathed in flesh ; and see whether any other were his lot , whiles he sojourned in this Region of mortality ; Dost thou not heare him for his gracious sociablenesse , branded as a man gluttonous , a Wine-bibber , a friend of Publicanes and Sinners ? Dost thou not heare him for his powerfull and mercifull cure of Demoniacks , blazoned for a fellow that casts out Devils through Beelzebub the Prince of the Devils ? Dost thou not heare him sclandred to death for treason against Caesar , and blasphemy against God ? Dost thou not heare the multitude say , Hee is madd , and hath a Devil ? Dost thou not heare him after his death charged with Imposture ? And can there bee any worse names then Glutton , Dtunkard , Conjurer , Traytor , Blasphemer , Mad man , Demoniack , Impostor ? Who now can henceforth thinke much to bee sclandered with meaner crimes , when hee heares the most holy Sonne of God , in whose mouth was no guile , & in whom the Prince of this world could finde nothing , laden with so hainous calumniations ? § 1. Comfort of our recourse to God. Thou art smitten with a foule tongue ; I marvell not if it goe deep into thy soule ; That man gave an high praise to his sword , that said it was sharper then sclander ; And if a rasour bee yet sharper , such did David finde the Edomites tongue : And if these wea●pons , reach not yet farre enough , he found both spears and arrows in the mouthes of his traducers . Lo , thou art but in the same case with the man after Gods own heart : What shouldst thou do , but for Davids complaint , make use of Davids remedy ? I will cry unto God most high ; unto God that performeth all things for me : He shall send from heaven , and save me from the reproach of him that would swallow me up : God shall send forth his mercy and his truth . Do by thy slander , as Hezekiah did by the railing lines of Rabshak●h , spread them before the Lord , and leave thy quarrel in the just hands of that great arbiter of heaven and earth , who will be sure in his good time to revenge thy wrong , and to clear thine innocence , and will requite thee good for these causless curses . § 3. Comfort from the clearness of our conscience . In the mean while , thou sayst , I stand blemished with an odious aspersion ; my name passes thorow many a foul mouth . Thou hearest , my son , what some others say ; but what dost thou hear from the bird in thy bosom ? If thy conscience acquit thee , and pronounce thee guiltless , obdure thy fore-head against all the spight of malice : What is ill fame , but a little corrupted , unsavoury breath ? Do but turn away thine ear , that thou receive it not , and what art thou the worse ? Oh thy weakness , if thou suffer thy self to be blown over by the meer air of some putrified lungs , which if thou doe but a little decline by shifting thy foot , will soon vanish . § 4. Comfort from the improvement of our reason . Thou art under ill tongues ; This is an evill proper onely to man ; Other creatures are no lesse subject to disease , to death , to outward violence then hee ; but none else can bee obnoxious to a detraction ; sith none other is capable of speech , whereout a sclander can bee formed ; they have their severall sounds and notes of expression , whereby they can signifie their dislike and anger ; but onely man can cloathe his angry thoughts with words of offence ; so as that faculty which was given him for an advan●tage , is depraved to a further mischiefe ; But the same liberall hand of his Creatour hath also indued him with a property of reason , which as it ought to direct his language to others , so also to teach him how to make use of others language to him ; and where he findes it wrongfull , either to convince it by a just apology , or to contemn it ; If therefore thou understandest thy self to lye under an unjust obloquie , have so much of the man in thee , as either to confute or despise it . § 5. Comfort from the cause of our suffering . Thou art shamefully traduced ; I could pity thy suffering , but withall give mee leave to enquire not so much what thou sufferest , as for what ; If for a good cause , I shall turn my pity into envie : Truth it self hath told thee , thou art in the way to blessedness : Who can pity thee for that wherein thou hast cause to rejoyce ? Blessed are ye when men revile you , and persecute you , and shall say all manner of evil against you falsly , for my sake : Rejoyce , and be exceeding glad ; for great is your reward in heaven . Yea , rather pluck up thy spirits , and take up the resolution of holy Job ; If mine adversary had written a book against me , surely I would take it upon my shoulders , and binde it as a crown to me : And say with that gracious King of Israel , I will be yet more vile for the Lord. § 6. Comforts from our env●ed vertue . Thou art reproached by lewd men : Thank thine own vertue that thou art envied ; wert thou so bad as thy detractors , thou shouldst sit quiet enough ; If yee were of the world , saith our Saviour , the world would love his owne ; but because yee are not of the world , but I have chosen you out of the world , therefore the world hateth you . Whiles the Moon sits , no dogs bark at her ; it is her shining that opens their mouth : Wert thou either obscure or wicked , thou mightst be safe ; but if thou wilt needs bee eminently good , look for the lashes of ill tongues : They think it strange that yee run not with them into the same excesse of riot , speaking evill of you , saith the prime Apostle . It was not without reason that the great Musitian in the story struck his scholar , because he saw the multitude applaud his skill ; as well knowing that had he been true to his art , those mis-judging eares could not have approved him : What more excellent instruments had God ever in his Church then the blessed Apostles , and what acceptation found they on the earth ? Being defamed , we intreat ; wee are made as the filth of the world , and are the off-scouring of all things unto this day : Wee are made a Spectacle to the World , to Angels , and to men . Complain if thou canst of a worse condition then these great Ambassadors of the high God ; otherwise , resolve with the chosen vessell , to passe cheerfully through honour , and dishonour , through evill report and good report , towards the goale of immortality . § 7. Comfort from others s●eighting of reproaches . Thou art disgraced through sclanderons reports . It is not meer air that we live by ; How many hast thou known that have blown over a just infamy with a carelesse neglect ? pleasing themselves to think that they have thriven even under curses ; and shall their guiltinesse be entertained with more courage then thine innocence ? Let those whose heart is as foule as their name , be troubled with deserved censures ; doe not thou give so much way to malice , as to yeeld any regard to her misraised suggestions ; thou canst not devise how more to vexe a detractor , then by contempt ; thus thou shalt force spight , as that wise heathen truly said , to drink off the greatest part of her own poyson . §. 8. Comfort from the narrow bounds of infamy . Thou art disgraced with an ill fame : What a poore matter is this ? How farre dost thou think that sound reacheth ? perhaps to the next village , perhaps further to the whole Shire wherein thou dwellest ; it is like the next County never heard of thy name ; and if thou look yet further off ; assoon moist thou be talkt of amongst the Antipodes , as in the neighbouring region : and what a small spot of earth is this to which thy shame is confined ? Didst thou know the vast extent of this great world , thou wouldst easily see into how narrow a corner our either glory , or dishonour can be pent up : and shouldst confesse how little reason we can have to affect the one , or be disheartned with the other . §. 9. Comfort from the short life of slander . Thou art wronged with an unjust disgrace ; Have patience a while ; sclanders are not long liv'd : Truth is the child of time ; ere long she shall appeare and vindicate thee . Wait upon the God of truth , who shall cause thy light to break forth as the morning ; and thine health to spring forth speedily : But if otherwise , what speakest thou of his name , which as it is locall , so it is momentany , soo● passed over in silence , and oblivion ; There is a shame , my son , which is worthy of thy fear ; which is both Universall , before the face of all the world of Angels , and men , and beyond the reach of time , eternall ; fear this , and contemn the other ; On the contrary , if fame should befriend thee so much , as to strain her cheeks in sounding thy praises ; and should cry thee up for vertuous , and eminent every way ; Alas , how few shall hear her , and how soon is that noyse stilled , and forgotten ? Shortly then , let it be thy main care to d● mean thy selfe holily and conscionably before God and men ; leave the rest upon God , who shall be sure to make his word good in spight of men and devils ; The memory of the just shall be blessed , but the name of the wicked shall rot . Comforts against publique Calamities . §. 1. Comfort from the inevitable necessity of changes , and Gods over-ruling them . THOU art afflicted with the publique calamities ; so it becomes thee as a good man , a good Christian , a good Patriot . Wee are not entire peeces , but are all limbs of a community both of Church and Kingdome ; whiles the whole body suffers , how can we be free ? This should be no news to us ; what earthly Kingdome or Sate hath ever enjoyed a constant felicity ? These publique bodies , like as single persons , have their birth , their infancy , their youth , their vigour , their declinations : Even the white marble of that famous Embleme , and type of Gods Church , after not many centuries of yeares felt the dint of time , and mouldred to nothing ; It is as much as those heavenly bodies above can doe , to avoid change : well might we be distracted with these troubles , my son , if we did not well know whence they come , even from a most wise , holy , powerfull , just providence : Hee that sits in heaven orders these earthly affaires according to the eternall counsell of his will ; It is that Almighty hand that holds the stern of this tossed vessel , and steers it in that course which he knows best : it is not for us that are passengers to meddle with the ●ard or Compass : Let that all-skilful Pilot alone with his own work ; he knows every rock and shelf that may endanger it , and can cut the proudest billow that threatens it , with ease : It is the Lord , let him do what seemeth him good . § 2. The sense and sympathy of common evils . Were there no other respects then personal , I cannot blame thee if thy fears strive with thy grief for the publike evils : every mans interest is involved in the common : And if the Ship sink , what will become of the passengers ? But withal , there is a kinde of inbred sympathy in every good heart , which gives us a share in all others miseries , and affects us more deeply for them , then for our own . Old indulgent Eli loved his sons too well , and was therefore no doubt very sensible of their death ; yet that part of the news passed over with some , not mortal , passion : But when he heard of the Ark of God taken , now his neck and his heart were broken together : and his religious daughter in law , though she were delivered upon this report , of a son , yet she died in travel of that heavie news , and could live onely to say , I●habod , The glory is departed from Israel , for the Ark of God is taken : disregarding her new son , when she heard of the loss of her people , and of her God. How many Pagans have we read of , that have died resolutely for their Country , chearfully sacrificing themselves to the Publike ? How many that would die with their Country , hating to think of over-living the common ruine ? How many that have professed a scorn to be beholden for their lives to their peoples murtherer ? We shall as soon extinguish both grace and nature , as quit this compassionate sense of the common calamities . § 3. Comfort from the sure protection of the Almighty . Thou grievest for the publike distempers : Mourn not as one without faith : Be sure , He that keepeth Israel , will neither slumber nor sleep . Wherefore was the holy Tabernacle over-spred with a strong tent of skins , but to figure out unto us Gods Church sheltred under a sure protection ? He that was so curious of the custody of his material Temple , by night as well as by day , that a sleeping Levite might not escape beating , and burning of garments ; how careful do we think he will ever be of his spiritual & living house ? How unmeet Judges are we of his holy proceedings ? We are ready to measure his love still by an outward prosperity , then which nothing can be more uncertain : The Almighty goes by other rules , such as are most consonant to his infinite justice and mercy . I am abashed to hear a Pagan , though no vulgar one , say , Whatsoever is brought to pass , a wise man thinks ought to be so done ; neither goes about to rebuke nature , but findes it best to suffer what he cannot alter . And shall we Christians repine at those seemingly harsh events , which we see fall out in Gods Church , whiles we are ignorant of his designes ? and be ready to bless a thriving prophaneness ? Look abroad upon the ancient lot of Gods inheritance , and their corrivals in glory ; thou shalt see the Family of Esau flourishing and renowned , yeelding besides Dukes , eight Kings of his line , whiles poor Israel was toyling and sweating in the Egyptian furnaces ; yet we know the word to stand inviolable , The elder shall serve the younger ; and , Jacob have I loved , Esau I have hated : What if that great and wise God ( who works oft-times by contraries , and brings light out of darkness ) have purposed to fetch honour and happiness to his Church out of this sad affliction ? Metals are never so bright as when they are scoured : Perfumes and spices never so redolent , as when they have felt the fire , and the p●stle . Wilt thou not give the Physitian leave to make use of his Mithridate , because there are vipers in the composition ? how unworthy art thou of health , if thou wilt no trust the fidelity and skill of the Artist in mixing so wholsome a Cordial ? § 4. Consideration of the justice of Gods proceedings . Thou art troubled with the publike miseries : Take heed that thy grief be clear of all impiety . Wouldst thou not have God to be just , that is , himself ? Wouldst thou not allow it an act of his justice to punish sins ? Canst thou deny that our sins have reacht up to heaven , and called for judgement ? Why is the living man sorrowful ? man suffereth for his sins . I read of a devout man that was instant with God in his prayers for a Nation not far off , and was answered , Suffer the proud to be humbled : Whether we will suffer it or no , the just God will humble the proud , and punish the sinful . The wonderful patience , and infinite justice of the Almighty , hath set a stint to the wickedness of every people : The iniquity of the Amorites is not yet full , saith God to Abraham ; when the measure is once made up ▪ it is time for God to strike ; we shall then complain in vain , and too late . Wouldst thou know then what is to be done for the preventing of a destructive vengeance ? there is no way under heaven , but this , To break off our sins by a seasonable and serious repentance : by the united forces of our holy resolutions , and endeavours , to make an head against the over-bearing wickedness of the time ; and not to suffer it to fill up towards the brim of that fatal Ephah ; till which time the long-suffering God onely threatens and corrects a people ; but then he plagues them ; and stands upon the necessity of his inviolable justice : Shall I not visit for these things , saith the Lord ? and shall not my soul be avenged on such a Nation as this ? § 5. The remedy ; our particular repentance Thou mournest for the common sufferings : thou dost well ; our tears can never be better bestowed . But the while , is not thine hand in them ? have not thy sins helped to make up this irritating heap ? hast no ▪ thou cast in thy symbole into the common shot ? May not the times justly challenge thee in part , as accessary to their misery ? Begin at home , my son , if thou wish well to the Publike ; and make thine own peace with thy God for thy particular offences . Renew thy Covenant with God of a more holy and strict obedience ; and then pour out thy prayers and tears for an universal mercy : so shalt thou not onely pull away one brand from this consuming fire , but help effectually to quench the common conflagration . § 6. The unspeakable miseries of a Civil War. Thy heart bleeds to see the woful vastation of Civil discord , and the deadly fury of home-bread enemies : Certainly there is nothing under heaven more gastly and dreadful then the face of an intestine War ; nothing that doth so neerly resemble hell : Wo is me ; here is altogether killing , and dying , and torturing , and burning , and shrieks , and cries , and ejulations , and fearful sounds , and furious violences , and whatsoever may either cause or increase horrour : the present calamity oppresses one , another fear : one is quivering in death , another trembles to expect it : one beggs for life , another will sell it dearer : here one would rescue one life , and loseth two ; there another would hide himself where he findes a merciless death : here lies one bleeding , and groaning ▪ and gasping , parting with his soul in extremity of anguish ; there another of stronger spirits , kills , and dies at once : here one wrings her hands , and tears her hair , and seeks for some instrument of a self-inflicted death , rather then yeeld her chaste body to the lust of a bloody ravisher ; there another clings inseparably to a dear husband , and will rather take part of the murtherers sword , then let go her last embraces : here one tortured for the discovery of hid treasure , there another dying upon the rack out of jealousie . Oh that one man , one Christian , should be so bloodily cruel to another ! Oh that he who bears the image of the merciful God , should thus turn fiend to his own flesh and blood ! These are terrible things , my son ; and worthy of our bitterest lamentations , and just fears . I love the speculation of Seneca's resolutely-wise man , that could look upon the glittering sword of an executioner with erected and undazeled eyes , and that makes it no matter of difference whether his soul pass out at his mouth , or at his throat ; but I should more admire the practice ; whiles we carry this clay about us , nature cannot but in the holiest men shrink in at the sight and sense of these tyrannous and tragical acts of death : Yet even these are the due revenges of the Almighties punitive justice , so provoked by our sins as that it may not take up with an easier judgement : Dost thou not see it ordinary with our Physitians , when they finde the body highly distempered , and the blood foul , and inflamed , to order the opening of a vein , and the drawing out of so many ounces , as may leave the rest meet for correction ? Why art thou over-troubled to see the great Physitian of the world take this course with sinful mankinde ? Certainly , had not this great Body , by mis dieting and wilful disorder , contracted these spiritual diseases under which we languish ; had it not impured the blood that runs in these common veins , with riot , and surfets , we had never been so miserable , as to see these torrents of Christian blood running down our chanels . Now yet as it is , could we bewail and abandon our former wickedness , we might live in hope , that at the last this deadly issue might stop , and dry up ; and that there might be yet left a possibility of a blessed recovery . § 7. The woful miseries of Pestilence , allaid by consideration of the hand that smites us . Thou art confounded with grief , to see the pestilence raging in our streets ; in so frequent a mortality as breeds a question concerning the number of the living , and the dead : That which is wont to abate other miseries , heightens this , The company of participants . It was certainly a very hard , and sad option that God gave to King David , after his sin of numbring bring the people ; Chuse thee whether seven yeers famine shall come unto thee in thy Land , or three moneths flight before thine enemies , or three days pestilence : We may believe the good King , when we hear him say , I am in a great strait : Doubtless so he was : but his wise resolutions have soon brought him out : Let us fall now into the hand of the Lord , ( for his mercies are great ; ) and let me not fall into the hand of man. He that was to send these evils , knew their value , and the difference of their malignity : yet he opposes three days pestilence , to seven yeers famine , and three months vanquishment : so much oddes he knew there was betwixt the dull activity of man , and the quick dispatch of an Angel ! It was a favour that the Angel of death , who in one night destroyed an hundred fourscore and five thousand Assyrians , should in three daies cut off but seventy thousand Israelites ; It was a great mercy that it was no worse : We read of one ( City shall I call it , or Region , of Cayro ) wherein eighteen hundred thousand were swept away in one years pestilence ; enow , one would think to have peopled the whole earth : and in our own Chronicles of so generall a mortality , that the living were hardly sufficient to bury the dead . These are dreadfull demonstrations of Gods heavy displeasure ; but yet there is this alleviation of our misery , that we suffer more immediatly from an holy , just , mercifull God ; The Kingly Prophet had never made that distinction in his wofull choyce , if he had not known a notable difference betwixt the sword of an Angell , and an enemy , betwixt Gods more direct and immediate infliction , and that which is derived to us through the malice of men ; It was but a poor consolation that is given by a victorious enemy , to dying Lausus , in the Poet ; Comfort thy selfe in thy death with this , that thou fallest by the hand of great Aeneas : but surely , we have just reason to ●aise comfort to our souls , when the pains of a pestilentiall death compasse us about , from the thought and intuition of that holy and gracious hand , under which we suffer ; so as we can say with good Eli , It is the Lord. It is not amisse that we call those marks of deadly infection , Gods Tokens , such sure they are : and ought therefore to call up our eyes and hearts to that Almighty power that sends them , with the faithfull resolution of holy Iob , Though thou kill me , yet will I trust in thee : It is none of the least miseries of contagious sicknesse , that it bars us from the comfortable society and attendance of friends , or , if otherwise , repaies their love and kinde visitation with death : Be not dismaid , my son , with this sad solitude ; thou hast company with thee whom no infection can indanger , or exclude , there is an invisible friend that will be sure to stick by thee so much more closely , by how much thou art more avoided by neighbours , and will make all thy bed in thy sickness , and supply thee with those cordialls which thou shouldst in vain expect from earthly visitants : Indeed , justly doe we style this , The sicknesse , eminently grievous both for the deadlinesse , and generality of the dispersion ; yet there is a remedy that can both cure and con●ine it ; Let but every man look well to the plague of his own heart , and the Land is healed . Can we with David , but see the Angell that smites us , and erect an Altar ; and offer to God the sacrifices of our praiers , penitence , obedience ; we shall hear him say , It is enough : The time was , ( and that time may not be forgotten ) when in the dayes of our late Soveraigne , our Mother City was almost desolated with this mortall infection , When thousands fell at our side , and ten thousands at our right hand ▪ upon the publique humiliation of our soules , the mercy of the Almighty was pleased to command that raging disease in the height of its fury ( like somehead-strong horse in the midst of his career ) to stop on the sudden , and to leave us at once ( ere wee could think of it ) both safe and healthfull : This was the Lords doing , and it was marvellous in our eyes : Behold , the Lords hand is not shortned that it cannot save , neither his ear heavy that it cannot hear ; The same mercy is everlasting , the same remedy certain ; Be wee but penitent , and wee cannot be miserable . Comforts against losse of Friends . § 1. The true value of a friend , and the fault of over-prizing him . THou hast lost thy friend ; Thy sorrow is just ; the earth hath nothing more precious then that which thou hast parted with : For what is a friend , but a mans selfe in another skin , a soul divided into two bodies , both which are animated by the same spirit : It is somewhat worse with thee therefore , then with a palsied man , whose one halfe is stricken with a dead kinde of numnesse , he hath lost but the use of one side of his body , thou the one halfe of thy soul. Or may I not with better warrant say that a true friend hath as it were , two soules in one body , his own , and his friends ? Sure I am , so it was with Jonathan and David ; The soule of Jonathan was knit with the soule of David , and Ionathan loved him as his owne soul : Still the more goodnesse , the stronger union ; Meer nature can never be so fast a cement of soules , as grace ; for here the union is wrought by a better spirit then our owne , even that blessed spirit who styles himselfe by the name of Love ; By how much greater thine affection was , so much heavie● is thy losse . But let mee tell thee , I feare thou art too much accessary to thine owne affliction : Didst thou look for this losse ? Did thy heart say , What if we should part ? Didst thou not over-enjoy this blessing whilest thou hadst it ? Surely , these are no small disadvantages ; As every other evill , so this especially is aggravated by our unexpectation ; neither hadst thou been so oppressed with this sorrow , if thou hadst fore-seene it , and met it on the way : It is our weak inconsideration , if we do so welcome these earthly comforts , not as guests , but as in-mates ; and as some that are importuntely hospitable , so entertain our friends , that we cannot abide to give them leave to depart : Whereas we ought , according to the wise advice of our Seneca , ( not much abluding from the counsel of that blessed Apostle with whom he is said to have interchanged Letters ) so to possess them , as those that make account to forgo them ; and so forgo them , as if we possessed them still . § 2. The tru● ground of a● undefeisible enjoying of our friends . Thou art grieved for the loss of a dear friend : Take heed lest thy love had too much of the man , and too little of God : All blessings , as they come down from the Father of mercies , so should be enjoyed in him : and if we enjoy them as in themselves , our love begins to degenerate into carnal . It is a sure rule , that all love that depends upon a thing affected , when that thing ceaseth , then the love ceaseth : as he that loves a face onely for beauty , when that beauty is defaced by deformity , presently cools in his affection : he that respects a man for his bounty onely , disregards him when he sees him impoverished . Didst thou value thy friend onely for his wit , for his ready compliances , for his kinde offices ; all these are now lost , and thy love with them : but if thou didst affect him for eminence of grace , for the sake of that God that dwelt in him ; now thy love is not , cannot be lost , because thou still enjoyest that God in whom thou lovedst him . Comfort thy self therefore in that God , in whom he was thine , and yeeld him chearfully into those hands that lent him thee . §. 3. The rarity and trial of true friends . Thou hast lost a true friend : That Jewel was worthy to be so much more precious , by how much more rare it is . The world affords friends enow , such as they are ; Friends of the purple , as Tertullian calls them ; friends of the basket , as the Poet : such as love thy loaves and fishes , and thee for them : Wealth makes many friends , saith the Wise man ; but where is the man that loves thee for thy self ? that loves thy Vertue , and thee for it , devested of all by-respects ? Whiles there is honey in thy gally-pot , the wasps and flyes will be buzzing about it ; but which of them cares to light upon an empty vessel ? Was he so much thine , that he would not be set off by thine adversity ? Did he honour thee when thou wert despised of the world ? Did he follow thee with applause whiles thou wert hooted at by the multitude ? Would he have owned thee if he had found thee stripped and wounded in the Wilderness ? Such a friend is worthy of thy tears : But take heed thy love prove not envious : If thy God hath thought him fitter for the society of Saints and Angels , dost thou repine at his happiness ? Thou hast lost his presence ; he is advanced to the beatifical presence of the King of glory : Whether is thy loss , or his gain the greater ? § 4. It is but parting , not a 〈◊〉 Thou hast lost thy friend : say rather , thou hast parted with him . That is properly lost , which is past all recovery , which we are out of hope to see any more : It is not so with this friend thou mournest for ; He is but gone home a little before thee ; thou art following him ; you two shall meet in your Fathers house , and enjoy each other more happily then you could have done here belowe . How just is that charge of the blessed Apostle , that We should not mourn as men without hope , for those that do but sleep in Jesus ? Did we think their souls vanisht into air , ( as that Heathen Poet profanely expresseth it ) and their bodies resolved into dust , without all possibility of reparation , we might well cry out our eyes for the utter extinction of those we loved : but if they do but sleep , they shall do well . Why are we impatient for their silent reposal in the bed of their grave , when we are assured of their awaking to glory ? §. 5. The loss of a vertuous wife , mitigated . Thou hast lost a dear wife , the wife of thy youth , the desire of thine eyes : Did ye not take one another upon the terms of redelivery when ye should be called for ? Were you not in your very knitting put in minde of your dissolution ? Till death us depart . Was she vertuous ? knowest thou not that there was a Pre-contract betwixt thy Saviour , and her soul , ere thou couldst lay any claim to her body ? And canst thou now grudge his just challenge of his own ? Wilt thou not allow him to call for a consummation of that happie match ? Didst thou so over-love her outside , that thou wouldst not have her soul glorious : If thou lovedst her not as a man , but as a Christian , envie her not to that better Husband above , who gives her no less dowry then immortality . § 6. The mitigation of the loss of a dear and hopeful son . Thy son is dead : What marvel is it , that a mortal Father hath begot a mortal Son ? Marvel rather , that thy self hath lived to have or to lose a son : We lie open to so many deaths , that our very subsistence is almost miraculous . Thou hast lost a piece of thy self : for what are our children , but as colonies deduced from our own flesh ? yea rather , our selves made up in other models . This loss cannot but go neer thee : But tell me , What was the disposition of the son thou mournest for ? If he were graceless and debauched , as thy shame , so thy sorrow should die with him : set the hopes thou mightst have had of his reclaiming , against the fears of his continuing , and increasing wickedness , and thou couldst have made no other present account but of dishonour , and discomfort : If it be sad that he is taken away in his wildness ; it had been more heavie , that he would have added to the heap of his sin , and therein to his torments . If he were gracious , he had a better Father then thy self , whose interest was more in him then thine : and if that heavenly Father have thought good to prefer him to a crown of immortal glory , why shouldst thou be afflicted with his advancement ? Why shouldst thou not rather rejoyce that thy loyns have helped to furnish heaven with a Saint ? Were it put to thy choice that thy son might be called off from his blessed rest , and returned to his former earthly relations ; couldst thou be so injurious in thy self-love , as to wish the misery of so disadvantageous a change to that soul , which , as it was never of thy production , so it were pity it should be at thy disposing ? Rather , labour to have thine own soul so disposed , that it may be ready to follow him into those blessed mansions , and that it may love and long for heaven so much more for that one piece of thee is there before-hand . Comforts against Poverty , and loss of our estate . § 1. The fickle nature of these earthly goods . THou art driven into want , and that which is worse , out of abundance . Those evils that we have been inured to , as being bred up with us from our cradle , are grown so familiar , that we are little moved with their presence : but those into which we fall suddenly , out of an outward felicity of estate , are ready to overwhelm us . Let thy care be , not to want those better riches , which shall make thy soul happie , and thou shalt not be too much troubled with the loss of this trivial , and perishing stuff : Had these been true goods , they could not have been lost : for that good that is least capable of loss , as it is unsatisfying in the time of an imperfect and unsure fruition , so in the losing it turns evil . Didst thou not know that riches have wings ? and what use is there of wings , if not to flie ? If another mans violence shall clip those wings , even this very clipping is their flight . Set thy heart upon that excellent and precious wealth which can never be taken from thee , which shall never leave thee , nor thou it , thou shalt easily slight these poor losses . As these were not goods , so they were not thine : Here thou foundst them , and here thou leavest them : What hadst thou but their use ? Neither can they be otherwise thine heirs whom thou leavest behinde thee . I am ashamed to hear the Heathen Philosopher say , All that is mine I carry about me ; when many of us Christians are ready to bug those things as most ours , which are without our selves . It was an unanswerable question which God moves to the rich man in the Parable , upon the parting with his soul : Then , whose shall those things be which thou hast provided ? perhaps a strangers , perhaps ( as in case of undisposed Lands ) the occupants , perhaps a false Executors , perhaps an enemies Call that thine , that thou shalt be sure to carry away with thee ; that shall either accompany thy soul in its last passage , or follow it : such shall be thy holy graces , thy charitable works , thy vertuous actions , thine heavenly dispositions : Lo , these are the Treasures which thou shalt lay up for thy self in heaven , where neither moth nor rust doth corrupt ; where theeves do not break thorow nor steal . § 2. Consideration that they are not ours , but lent us Thou hast lost thy goods : May I not rather say , Thou hast restored them ? He parted with more then thou , that said , The Lord hath given , and the Lord hath taken : Lo , whether it were by way of patrimony , or by way of providence and industry , the Lord gave it ; and whether it were by the hands of Chaldeans , or Sabeans , the Lord hath taken it : the Lord is in both ; he did but give and take his own . Is it not just so with thee ? What reason hast thou then to complain ? Or may I not yet rather say , It was not given , but lent thee , for a while , till it were called for ? and dost thou grudge to restore what thou borrowedst ? Nay , ( that thou mayst have yet less claim to this pelf ) was it not onely left in thy hand by the owner , to employ for his use , till he should re-demand it with the increase ? What is it to thee , but to improve , and to account for ? If others have taken off thy charge : whiles they have spoiled , they have eased thee . § 3. That the right valuation of riches is in the minde . Thy wealth is gone : Hast thou necessaries left ? Be thankful for what thou hast , forget what thou hadst : Hadst thou had more , thou couldst have made use of no more then Nature calls for ; the rest could but have lien by thee , for sight , for readiness of employment : Do but forbear the thought of superfluities , and what art thou the worse ? Perhaps , thy fare is coarser , thy dishes fewer , thy utensils meaner , thy clothes homelier , thy train shorter ; what of this ? how is thy minde affected ? Cuntentment stands not in quantities , nor in qualities , but in the inward disposition of the heart ; that alone can multiply numbers , and raise prices ; that alone can turn honest freezes into rich velvets , pulse into delicates , and can make one attendant many Officers : Wise Seneca tels thee truly , that the true mold of wealth is our body , as the Last is of the shooe ; if the shooe be too bigge for the foot , it is but troublesome , and uselesse ; and how poor an answer would it be of the Cordwainer to say , that hee had Leather good store ; it is fitnesse which is to be regarded here , not largenesse ; neither is this any other then the charge of the blessed Apostle , Having food and raiment , let us bee therewith content ; And if we have no more , we shall be but as we were , as we shall bee , For wee brought nothing into the world , neither shall wee carry any thing out . §. 4. It may be good for us to be held short . Thou hast parted with thy wealth ; perhaps for thine own good ; how many have wee known that have been cumbred with plenty , like as the ostrich , or bustard with bulk of body , so as they could not raise their thoughts to spirituall things ; who when their weight hath been taken off , have mounted nimbly towards their heaven ? How many have wee known that had lost their lives , if ( with the Philosopher ) they had not forgone their gold ? Yea , how many that had lost their precious soules ? The whole vessell had sunk in this boistrous sea , if the luggage of this earthly fraight had not been cast over-boord ; And why art thou so troubled to lose that which might have undone thee in the keeping ? §. 5. The danger of abundance . Thou hadst wealth ; Hast thou not parted with that for which many a man hath been the worse ? worse both in body and soule : and by which never any soul was better : Have wee not seen many good corn fields marred with ranknesse ? have we not seen many a good bough split with the weight of too much fruit ? whereas those fields , had they been either thinner sown , or seasonably eaten down , had yeelded a fair crop ; and those boughs had they been but moderately laden , had out-lived many Autumns : Dost thou not hear thy Saviour say , How hardly shall they that have riches enter into the kingdome of God ? Art thou troubled that there is a rub removed out of thy way to happinesse ? That the bunch of the Camell is taken off , if yet thou maist passe through the eye of the needle ? §. 6. The cares that attend wealth . Thou hadst riches ? But hast thou not cares to boot ? Surely , else thou hast fared better then all thy neighbors ? No body but thy selfe could ever handle these roses without pricking his fingers : Hee was famous amongst the Jewish Doctors , whose rule it was , Hee that multiplies riches , multiplies cares : and our blessed Saviour hath coupled these two together , The cares of the world , and the deceitfuln●sse of riches ; Wee have heard of one who was glad to be rid of his lately found bagge , that he might sleep , and sing again : He was noted and envied at Rome for his wealth , which could experimentally say , The poor man laughs more often , and more heartily then the rich ; and tells us , That outward felicity is an unquiet thing , never ceasing to vexe it self : Thy sides are now rid of these thorns , why dost thou grumble at thine own ease ? §. 7. The imperiousnesse of ill used wealth . Thou lately possessedst great riches ; yea , maist thou not rather say , thou wert possessed of them ? That wise Romane truly observed that many a one hath wealth , as we are wont to say , a man hath taken an ague , when indeed the ague hath taken him , and holds him in a painfull manner : The truth is , many a mans wealth is his Master , and keeps him under hard conditions , not allowing him sufficient diet , not competent rest , not any recreation ; If thou wert thus a drudge to thine estate , thou art now thine own man ; enjoy thy liberty , and together with thy patience , be thankfull . §. 8. Consideration of the causes and means of impove●ishing us . Thou art very poore ; who made thee so ? If thine own negligence , lazinesse , improvidence , unthriftinesse , rash ingagements ; thou hadst reason to bear that burthen which thou hast pull'd upon thine owne shoulders : and if thou be forced to make many hard faces under the load , yet since thy owne will hath , brought upon thee this necessity , even the necessity should move thy will to trudge away as lightly , and as fast as thou maist with that pressing weight : If the meer oppression and injurie of others , thou shalt the more comfortably run away with this crosse , because thy owne hand hath not been guiltie of imposing it ; how easie is it for thee here , to see Gods hand chastising thee by another mans sin ? and more to be grieved at the sin of that others wrong , then at thine own smart ; How sad a thing is it for any good soul to see brethren a prey to each other ? that neighbours should be like the reed and the brake set neare together , whereof the one starves the other ? that we should have daily occasion to renue that wofull comparison of our Bromiard , betwixt the friends and enemies of Christ ; That Jews doe not suffer beggers , that Christians make beggers ? In the mean time , if God think fit to send poverty to thy door upon the message of men , bid it welcome for the sake of him that sent it , and entertaine it not grudgingly for its own sake ; as that , which if it be well used , will repay thee with many blessings ; the blessings of quiet rest , safe security , humble patience contented humility , contemptuous valuation of these earthly things ; all which had balked thy house in a prosperous condition . § 9. The examples of those who have affected poverty . Thou art stripped of thy former conveniences for diet , for lodging , for attendance . How many have purposely affected to doe that out of choyce , which is befaln theee upon need ; some out of the grounds of Philosophy● , others of Religion ? Attalus the Philosopher might have lien soft , yet hee calls for , and praises the Bed and pillow that will not yeeld to his body : And Neroe● great and rich Master bragges of his usuall dining without a Table ; what should I tell then of the Pharisees uneasie couches , and p●nall garments ; of the Mats of the elect Manichees ; of the austere usages of the ancient Eremiticall Christians ; their rigorous abstinences , their affamishing meales , their nightly watchings , their cold groundlyings , their sharpe disciplines ? Thou art in ease , and delicacy , in comparison of these men , who voluntarily imposed upon themselves these hardnesses , which thou wouldst bee loth to undergoe from others cruelty : It was a strange word of Epicurus the Philosopher , not savouring of more contentment , then presumption ; Give us but water , give us but barly meale , and wee shall vie with Jupiter himselfe for happinesse ; and if this Ethnick , who was in an ill name for affectation of pleasure , could rest so well pleased with a poore messe of water-gruell ; what a shame were it for us Christians not to bee well apaid with a much larger ( though ▪ but homely ) provision ? Comforts against Imprisonment . § 1. Consideration of the nature and power of true liberty . THOU art restrained of thy Liberty . I cannot blame thee to be sensible of the affliction . Liberty is wont to hold competition for dearnesse , with life it selfe ; yea , how many have lost their life to purchase their liberty ? But take heed lest thou bee either mistaken , or guilty of thine owne complaint ; for certainly , thou canst not bee bereaved of thy liberty , except thou wilt : Liberty is a priviledge of the will ; will is a soveraigne power that is not subject to either restraint , or constraint : Hast thou therefore a freedome within , a full scope to thine owne thoughts ? It is not the cooping up of these outward parts , that can make thee a Prisoner : Thou art not worthy of the name of a man , if thou thinkest this body to bee thy selfe : and that is onely it which humane power can reach unto . Besides , art thou a Christian ? then thou hast learned to submit thy will to Gods ; Gods will is declared in his actions ; for sure what hee doth , that hee wills to doe . If his will bee then to have thee restrained , why should it not bee thine ? and if it be thy will to keepe in , what dost thou complaine of restraint ? § 2. The sad obj●cts of a free beholder . Thou art restrained ; Is it such a matter that thou art not suffered to rome abroad ? How ill hast thou spent thy time , if thou hast not laid up matter both of employment and contentment in thine owne bosome ? And what such goodly pleasure were it for thee to looke over the world , and to behold those objects which thine eye shall there meet withall ; here men fighting , there women and children wayling ; here plunders , there riots , here fields of blood , there Townes and Cities flaming ; here some scuffling for Patrimonies , there others wrangling for Religion ; here some famishing for want , there others abusing their fulnesse ; here schismes and heresies , there rapines and sacriledges : What comfortable spectacles these are to attract , or please our eyes ! thy closenesse frees thee from these sights ; the very thought whereof is enough to make a man miserable ; and in stead of them presents thee onely with the face of thy Keeper , which custome and necessity hath acquitted from thy first horrour . §. 3. Comfort from the invisible company that cannot bee kept from us . Thou art shut up close within four walls , and all company is secluded from thee ; Content thy self , my son , God and his holy Angels cannot bee kept out ; thou hast better company in thy solitude , then thy liberty afforded thee ; the jollity of thy freedom robb'd thee of the conversation of these spiritual companions , which onely can render thee happy : they which before were strangers to thee , are now thy guests , yea , thy inmates , ( if the fault bee not thine ) to dwell with thee in that forced retirednesse . What if the light be shut out from thee ? this cannot hinder thee from seeing the invisible ; The darknesse hideth not from thee , ( saith the Psalmist ) but the night shineth as the day ; the darknesse and the light are both alike to thee . Yea , I doubt not to say , God hath never beene so clearly seene as in the darkest Dungeons ; for the outward light of prosperity distracts our visive beames , which are strongly contracted in a deep obscurity : Hee must descend low , and bee compassed with darknesse , that would see the glorious lights of heaven by day : They ever shine , but are not seen save in the night : May thine eyes bee blessed with this invisible sight , thou shalt not envie those that glitter in Courte , and that look daily upon the faces of Kings and Princes ; yea , though they could see all that the Tempter represented to the view of our Saviour upon the highest Mountaine , all the Kingdomes of the world , and the glory of them . § 4. Comfort from the inward disposition of the Prisoner . Thou art forced to keepe close ; but with what disposition both of minde and body ? If thou hadst an unquiet and burdened Soule , it were not the open and free aire that could refresh thee ; and if thou have a cleare and light heart , it is not a strict closenesse that can dismay thee ; thy thoughts can keepe thee company , and cheare up thy solitarinesse : If thou hadst an unsound and painefull body ; as , if thou wert laid up of the gout , or some rupture , or luxation of some limb , thou wouldst not complain to keep in ; thy pain would make thee insensible of the trouble of thy confinement : but if God have favoured thee with health of body , how easily mayst thou digest an harmless limitation of thy person ? A wise man ( as Laurentius the Presbyter observed well ) doth much while he rests ; his motions are not so beneficial as his sitting still : So mayst thou bestow the hours of thy close retiredness , that thou mayst have cause to bless God for so happie an opportunity . How memorable an instance hath our age yeelded us , of an eminent Person , to whose encagement we are beholden , ( besides many Philosophical experiments ) for that noble history of the World , which is now in our hands ? The Court had his youthful and freer times , the Tower his later age ; the Tower reformed the Court in him , and produced those worthy monuments of art and industry , which we should have in vain expected from his freedom and jollity . It is observed , that shining wood , when it is kept within doors , loseth its light . It is otherwise with this and many other active wits , which had never shined so much , if not for their closeness . § 5. Comfort from the will●ng aboue of ●●●rednes in some persons . Thou art close shut up : I have seen Anachorites that have sued for this as a favour which thou esteemest a punishment , and having obtained it , have placed merit in that wherein thou apprehendest misery ; Yea , our History tells us of one , who when the Church , whereto his cell was annexed , was on fire , would not come out , to live , but would die , and lye buried under the ashes of that roofe where his vow had fixed him . Suppose thou dost that out of the resolution of thine owne will , which thou dost out of anothers necessitating , and thou shalt sit downe contented with thy Lot. § 6. Comfort from the causes of imprisonment . Thou art imprisoned ; Wise men are wont in all actions and events to enquire still into the causes : Wherefore dost thou suffer ? Is it for thy fault ? Make thou thy Gaole Gods correction house for reforming of thy misdeeds : Remember and imitate Manasses , the evill sonne of a good Father , who upon true humiliation , by his just imprisonment , found an happy expiation of his horrible Idolatries , Murders , Witchcrafts , whose bonds brought him home to God , and himselfe . Is it for Debt ? Thinke not to pay those who have intrusted thee with a lingring durance , if there bee power in thine hand for a discharge ; there is fraud and injustice in this closenesse ; Feare thou a worse prison if thou wilt needs wilfully live and die in a just indebtment , when thou maist bee at once free , and honest : Stretch thine ability to the utmost , to satisfie others with thine own impoverishing : But if the hand of God have humbled and disabled thee , labour what thou canst to make thy peace with thy Creditors : If they will needs be cruel , look up with patience to the hand of that God who thinks fit to afflict thee with their unreasonableness ; and make the same good use of thy sufferings , which thou wouldst do from the immediate hand of thy Creator . If it be for a good cause , rejoyce in this tribulation , and be holily proud and glad , with the blessed Apostles , that thou art counted worthy to suffer shame and bonds for the Name of the Lord Jesus : for every just Cause is his ; neither is he less a Martyr that suffers for his conscience in any of Gods Commandments , then he who suffers for matter of Faith and Religion . Remember that cordial word of thy Saviour , Blessed are they that are persecuted for righteousness sake ; for theirs is the kingdom of heaven . In such a prison thou shalt be sure to finde good company : there thou shalt finde Joseph , Micaiah , Jeremiah , John Baptist , Peter , Paul and Silas , and ( what should I think of the poll ? ) all the holy Martyrs , and Confessors of Jesus Christ from the first plantation of the Gospel to this present day : repent thee if thou canst to be thus matched , and choose rather to violate a good conscience , and bee free , then to keep it under a momentary restraint . §. 7. The good 〈◊〉 of retirednesse ; and the partnership of the souls imprisonment Thou art a Prisoner ; make the best of thy condition ; close aire is warmer then open ; and how ordinarily doe wee heare Birds sing sweeter notes in their cages , then they could doe in the wood ? It shall bee thine owne fault if thou bee not bettered by thy retirednesse . Thou art a Prisoner ; so is thy soule in thy body ; there , not restrained onely , but fettered , yet complaines not of the straitnesse of these clay walls , or the weight of these bonds , but patiently waites for an happy Gaole-delivery : so doe thou , attend with all long-suffering the good houre of the pleasure of thy God ; thy period is set , not without a regard to thy good , yea , to thy best ; hee in whose hand are all times , shall finde , and hath determined , a fit time to free both thy body from these outward prison-walls , and thy soule from this prison of thy body ; and to restore both body and soule from the bondage of corruption to the glorious liberty of the sonnes of God. Comforts against Banishment . § 1. Comfort from the universality of a wise mans Country . THOU art banished from thy Countrey : Beware lest in thy complaining thou censure thy selfe ; A wise mans Countrey is every where ; what such relation hath the place wherein thou wert born , to thy present being ? What more then the time wherein thou wert born ? what reason hast thou to bee more addicted to the Region wherein thou fell'st , then to the day of the week , or houre of the day in which thou salutedst the light ? What are times and places of our birth but unconcerning circumstances ? Wherever thou farest well , thou maist either finde or make thy Countrey ; But thou sayest , there is a certain secret property in our native soyle , that drawes our affection to it , and tyes our hearts to it , not without a pleasing kinde of delight , whereof no reason can bee yeelded ; so as we affect the place , not because it is better then others , but because it is our owne ; Vlysses doth no lesse value the rockie soyle of his hard and barren Ithaca , then Agamemnon doth the noble walls of his rich and pleasant Mycenae : I grant this relation hath so powerfull an influence upon our hearts naturally , as is pretended ; yet such a one as is easily checked with a small unkindnesse ; How many have wee knowne , who upon an actuall affront ( not of the greatest ) have diverted their respects from their native Country , and out of a strong alienation of minde have turned their love into hostility : We shall not need to seek farre for Histories , our times and memories will furnish us too well : Doe we not see those , who have sucked the brests of our common Mother , upon a little dislike , to have spit in her face ? Can we not name our late home-bred compatriots , who upon the disrelish of some displeasing Laws have flown off from their Country , and suborned Treasons , and incited forrain Princes to our invasion ? So as thou seest this naturall affection is not so ardent in many , but that it may be quenched with a mean discontentment . If therefore there were no other ground of thine affliction , thy sorrow is not so deep-rooted , but that it may be easily pulled up . § 2. Comfort from the benefit of self-conversation . It is not the aire or earth that thou standest upon ; it is the company , thou saist , from which it is a kinde of death to part ; I shall leave all acquaintance , and conversation , and be cast upon strange faces , and languages that I understand not ; my best entertainment will be solitude , my ordinary , inhospitality ; What dost thou affright thy self , my sonne , with these bugges of needlesse terrour ? He is not worthy of the name of a Philosopher , much lesse of a Christian Divine , that hath not attained to bee absolute in himselfe ; and which way soever hee is cast , to stand upon his owne bottome ; and that , if there were no other men left in the world , could not tell how to enjoy himselfe : It is that within us , whereby wee must live , and be happy : some additions of complacency may come from without : sociable natures , ( such is mans ) seek and finde pleasure in conversation , but if that bee denyed , sanctified spirits know how to converse comfortably with their God , and themselves . § 3. Examples of those holy ones that have abandoned society . How many holy ones of old have purposely withdrawne themselves from the company of men , that they might bee blessed with an invisible society ; that have exchanged Cities for Deserts , houses for caves , the sight of men for beasts , that their spirituall eyes might be fixed upon those better objects , which the frequence of the world held from them ? Necessity doth but put thee into that estate , which their piety affected . Oh! but to bee driven to forsake Parents , kinsfolke , friends , how sad a case must it needs bee ? What is this other then a perfect distraction ? What are wee but pieces of our Parents ? and what are friends but parts of us ? what is all the world to us without these comforts ? When thou hast said all , my son , what is befalne thee other , then it pleased God to enjoyn the Father of the faithfull ? Get thee out of thy Country , and from thy kindred , and from thy Fathers house into a Land that I will shew thee ; Loe , the same God by the command of authority calls thee to this secession ; If thou wilt shew thy self worthy to be the sonne of such a Father , doe that in an humble obedience to God , which thou art urged to doe by the compulsion of men ; But what so grievous a thing is this ? Dost thou think to find God where thou goest ? Dost thou make full account of his company both all along the way , and in the end of thy journey ? Hath not he said ( who cannot sail ) I will not leave thee nor forsake thee ? Certainly , he is not worthy to lay any claim to a God , that cannot finde parents , kindred , friends in him alone : Besides , he that of very stones could raise up children unto Abraham , how easily can he , of inhospital men , raise up friends to the sons of Abraham ? Onely labour thou to inherit that faith wherein he walked ; that alone shall free-denizen thee in the best of forain States , and shall entertain thee in the wildest desarts . § 4. The advantage that hath been made of removing . Thou art cast upon a forraign Nation : Be of good chear ; we know that flowers removed , grow greater ; and some plants which were but unthriving , and unwholsome in their own soyl , have grown both safe and flou rishing in other Climates . Had Joseph been ever so great , if he had not been transplanted into Egypt ? Had Daniel and his three companions of the Captivity eve● attained to that Honour in their native Land ? How many have we known , that have found that health in a change of air , which they could not meet with at home ? In Africk the South-winde clears up ; and the North is rainy . Look thou up still to that hand which hath translated thee ; await his good pleasure : Be thou no stranger to thy God , it matters not who are strangers unto thee . § 5. The rig●● that we have in any country , and i● God. Thou art a banished man : How canst thou be so , when thou treadest upon thy Fathers ground ? The earth is the Lords , and the fulness of it : In his right , where ever thou art , thou mayst challenge a spiritual interest : All things , saith the Apostle , are yours , and you are Christs , and Christ is Gods. No man can challenge thee for a stranger , that is not thy Fathers childe . Thine exile separates thee from thy friends : This were no small affliction , if it might not be abundantly remedied . That was a true word of Laurentius , That where two faithful friends are met , God makes up a third : But it is no less true , That where one faithful spirit is , there God makes up a second : One God can more then supply a thou sand friends . § 6. ●he pra●tice of voluntary travel . Thy banishment bereaves thee of the comfort of thy wonted companions : Would not a voluntary travel do as much ? Dost thou not see thousands tha● do willingly for many yeers change their Country for forraign Regions ; taking long farewells of their dear friends and comerades ; some out of curiosity , some out of a thirst after knowledge , some out of covetous desire of gain ? What difference is there betwixt thee and them , but that their exile is voluntary , thy travel constrained ? And who are these whom thou art so sorry to forgo ? Dost thou not remember what Crates the Philosopher said to a young man , that was beset with parasitical friends ; Young man , said he , I pity thy solitude : Perhaps thou mayst be more alone in such society , then in the Wilderness : such conversation is better lost then continued : if thou canst but get to be well acquainted with thy self , thou shalt be sorry that thou wert no sooner solitary . § 7. All ar● pilgrims Thou art out of thy Country : Who is not so ? We are all pilgrims together with thee : Whiles we are at home in the body , we are absent from the Lord : Miserable are we , if our true home be not above ; that is the better Country which we seek , even an heavenly : And thither thou mayst equally direct thy course in whatsoever Region . This center of earth is equidistant from the glorious circumference of heaven : if we may once meet there , what need we make such difference in the way ? Comforts against the loss of the Senses ; of Sight , and Hearing . § 1. Comfort from the ●●o in●ard ●ghts of ●ason ●nd faith . THou hast lost thine eyes : A loss , which all the world is uncapable to repair : Thou art hereby condemned to a perpetual darkness ; For , the light of the body is the eye : and if the light that is in thee be darkness , how great is that darkness ? Couldst thou have foreseen this evil , thou hadst anticipated this loss , by weeping out those eyes for grief , which thou must forgo . There are but two ways , by which any outward comfort can have access to thy soul ; The Eye , and the Ear : one of them is now fore-closed for ever . Yet know , my son , thou hast two other inward eyes , that can abundantly supply the want of these of thy body ; The eye of Reason , and the eye of Faith : the one , as a Man ; the other , as a Christian : Answerable whereunto , there is a double light apprehended by them ; Rational , and Divine : Solomon tells thee of the one ; The spirit of man is the Candle of the Lord , searching all the inward parts of the belly : The beloved Disciple tells thee of the other ; God is light ; and we walk in the light , as he is in the light : Now these two lights are no less above that outward and visible light , whereof thou art bereaved , then that light is above darkness : If therefore by the eye of Reason thou shalt attain to the clear sight of intelligible things ; and by the eye of Faith , to the sight of things supernatural and Divine ; the improvement of these better eyes , shall make a large amends for the lack of thy bodily sight . § 2. The supply of better eyes . Thy sight is lost : Let me tell thee what Antony the Hermite ( whom Ruffinus doubts not to style blessed ) said to learned ( though blinde ) Didymus of Alexandria ; Let it not trouble thee , O Didymus , that thou art bereft of carnal eyes ; for thou lackest onely those eyes which Mice , and Flyes , and Lyzards have : but rejoyce that thou hast those eyes which the Angels have , whereby they see God , and by which thou art enlightned with a great measure of knowledge . Make this good of thy self , and thou shalt not be too much discomforted with the absence of thy bodily eyes . § 3. The better object of our inward sight . Thine eyes are lost : The chief comfort of thy life is gone with them : The light is sweet , saith Solomon ; and a pleasant thing it is for the eyes to behold the sun . Hath not God done this purposely , that he might set thee off from all earthly objects , that thou mightst so much the more intentively fix thy self upon him , and seek after those spiritual comforts , which are to be found in a better light ? Behold , the Sun is the most glorious thing that thy bodily eyes can possibly see : thy spiritual eyes may see him that made that goodly and glorious creature , and therefore must needs be infinitely more glorious then what he made . If thou canst now see him the more , how hast thou but gained by thy loss ? § 4. The ill officer done by the eyes . Thou art become blinde : Certainly , it is a sore affliction . The men of Jabesh-gilead offered to comply with the Tyran of the Ammonites , so far as to serve him : but when he required the loss of their right eyes , as a condition of their peace , they will rather hazard their lives in an unequal War ; as if servitude and death were a less mischief then one eyes loss ; how much more of both ? For though one eye be but testis singularis , yet the evidence of that is as true , as that of both ; yea , in some cases more : for when we would take a perfect aim , we shut one eye , as rather an hinderance to an accurate information : yet for ordinary use , so do we esteem each of these lights , that there is no wise man but would rather lose a limb then an eye : Although I could tell thee of a certain man not less religious then witty , who when his friends bewailed the loss of one of his eyes , askt them , Whether they wept for the eye which he had lost , or the eye which remained ? Weep rather , said he , for the enemy that stays behinde , then for the enemy that is gone . Lo , this man lookt upon his eyes , with eyes different from other mens ; he saw them as enemies , which others see as officious servants , as good friends , as dear favourites : Indeed , they are any or all of these , according as they are used : good servants , if they go faithfully on the errands we send them , and return us true intelligence : Good friends , if they advise and invite us to holy thoughts ; enemies , if they suggest and allure us to evil : If thine eyes have been employed in these evil offices to thy soul , God hath done that for thee , which he hath in a figurative sense enjoyned thee to do to thy self ; If thy right eye offend thee , pluck it out , and cast it from thee ; for it is better for thee that one of thy members should perish , and not that thy whole body should be cast into hell . § 5. Freedom from temptations by the eyes , and from sorrows . Thou hast lost thine eyes , and together with them much earthly contentment : But withal , thou art hereby freed of many temptations : those eyes were the in-lets of sin ; yea , not onely the meer passages by which it entred ; but busie agents in the admission of it ; the very Pandars of lust , for the debauching of the soul. How many thousands are there , who on their death-beds , upon the sad recalling of their guilty thoughts , have wished they had been born blinde ? So as if now thou have less joy , thou shalt sin less ; neither shall any vain objects call away thy thoughts from the serious and sad meditation of spiritual things . Before , it was no otherwise with thee , then the Prophet Jeremich reports it to have been with the Jews , That death is come up by the windows . So it was with our great Grand-mother Eve ; she saw the tree was pleasant to the eyes , and thereupon took of the fruit . So it hath been ever since with all the fruit of her womb , both in the old , and later world : The sons of God saw the daughters of men that they were fair , and they took them wives of all which they chose : In so much as not filthy lusts onely , but even adulteries take up their lodgings in the eye : there the blessed Apostle findes them ; Having eyes ( saith he ) full of adultery , and that can not cease from sin . Whiles therefore , thine heart walked after thine eyes , as Job speaks , it could do no other but carry thee down to the chambers of death : thou art now delivered from that danger of so deadly a misguidance . Hath not the loss of thine eyes , withal , freed thee of a world of sorrows ? The old word is , What the eye views not , the heart ●ues not : Hadst thou but seen what others were forced to behold , those fearful conflagrations , those piles of murdered carcases , those streams of Christian blood , those savage violences , those merciless rapines , those sacrilegious outrages , thine heart could not chuse but bleed within thee : Now thou art affected with them onely aloof off , as receiving them by the imperfect intelligence of thine ear from the unfeeling relation of others . §. 6. The cheerfulness of some blind men . Thine eies are lost , what need thy heart to goe with them ? I have known a blinde man more chearfull , then I could be with both mine eies : Old Isaac was dark-sighted when he gave the blessing ( contrary to his own intentions ) to his sonne Jacob , yet it seems he lived fourty yeers after , and could be pleased then to have good chear made him with wine and v●nison ; our life doth not lye in our eyes ; The Spirit of man is that which upholds his infirmities ; Labour to raise that to a chearfull disposition ; even in thy bodily darknesse , there shall bee light and joy to thy soul. §. 7. The supply which God gives in other faculties . Hath God taken away thine eyes ? But hath he not given thee an abundant supply in other faculties ? Are not thine inward senses the more quick ? thy memory stronger , thy phantasie more active , thy understanding more apprehensive ? The wonders that we have heard , and read of blinde mens memories , were not easie to beleeve , if it were not obvious to conceive that the removall of all distractions gives them an opportunity both of a carefull reposition of all desired objects , and of a sure fixednesse of them where they are laid : Hence have we seen it come to passe that some blinde men have attained to those perfections which their eies could never have feoffed them in : It is very memorable that our Ecclesiasticall Story reports of Didymus of Alexandria , who being blinde from his infancy , through his prayers , & diligent indeavours reacht unto such an high pitch of knowledge in Logick , Geometry , Arithmetick , Astronomy , as was admired by the learned Masters of those Arts ; and for his rare insight into Divinity , was by great Athanasius approved to be the Doctor of the Chaire in that famous Church . What need we doubt of this truth , when our own times have so cleerly seconded it ? having yeelded divers worthy Divines , Gods Seers , bereaved of bodily eyes ; amongst the rest , there was one in my time , very eminent in the University of Cambridge , ( whom I had occasion to dispute with for his degree ) of great skill both in Tongues and Arts , and of singular acutenesse of judgement . It is somewhat strange that Suidas reports of Neoclldes , that being a blinde man he could steal more cunningly then any that had use of eyes ; Sure , I may say boldly of our Fisher , that hee was more dextrous in picking the locks of difficult Authors , and fetching forth the reasures of their hidden senses , then those that had the sharpest eyes about him ; in so much as it was noted those were singular Proficients which imployed themselves in reading to him ; If they read Books to him , he read Lectures the while to them ; and still taught more then he learned . As for the other outward senses , they are commonly more exquisite in the blinde ; We read of some who have been of so accurate a touch , that by their very feeling they could distinguish betwixt black and white ; And for the eare , as * our Philosophers observe , that sounds are sweeter to the blind , then to the sighted ; so also that they are more curiously judged of by them ; the vertue of both those senses being now contracted into one . But the most perfect recompence of these bodily eyes , is in the exaltation of our spirituall , so much more enlightned towards the beatisicall vision of God , as they apprehend more darknesse in all earthly objects ; certainly , thou shalt not misse these materiall eyes , if thou maist finde thy soul thus happily enlightned . §. 8. The benefit of the eies which once we had . Thine eyes are lost ; It is a blessing that once thou hadst them ; hadst thou been born blinde , what a stranger hadst thou ( in all likelihood ) been to God and the world ? hadst thou not once seen the face of this heaven , and this earth , and this Sea , what expressions could have made thee sufficiently apprehensive of the wonderfull works of thy Creator ? What discourse could have made thee to understand what light is ? what the Sun the fountain of it , what the heavens , the glorious region of it , and what the Moon and Starres illuminated by it ? How couldst thou have had thy thoughts raised so high , as to give glory to that great God , whose infinite power hath wrought all these marvellous things ? No doubt , God hath his own waies of mercy , even for those that are born dark ; not requiring what he hath not given ; graciously supplying by his spirit in the vessels of his election , what is wanting in the outer-man ; so as even those that could never see the face of the world , shall see the face of the God that made it ; But in an ordinary course of proceeding , those which have been blinde from their birth , must needs want those helps of knowing and glorifying God in his mighty works , which lie open to the seeing : These once filled thine eies , and stay with thee still after thine eies have forsaken thee ; What shouldst thou doe but walk on in the strength of those fixed thoughts , and be alwaies adoring the Majesty of that God whom that sight hath represented unto thee so glorious , and in an humble submission to his good pleasure strive against all the discomforts of thy sufferings . Our Story tels us of a valiant Souldier ( answerable to the name he bore ) Polyzelus , who after his eyes were struck out in the Battel , covering his face with his Target , fought still , laying about him as vehemently , as if he had seen whom to smite . So do thou , my son , with no less courage ; let not the loss of thine eyes hinder thee from a chearful resistance of those spiritual enemies , which labor to draw thee into an impatient murmuring against the hand of thy God : wait humbly upon that God who hath better eyes in store for thee , then those thou hast lost . § 9. The supply of one sense by another Thou hast lost thy hearing : It is not easie to determine whether loss is the greater , of the Eye , or of the Ear : both are grievous . Now all the world is to thee as dumb , since thou art deaf to it : How small a matter hath made thee a meer cypher amongst men ! These two are the senses of instruction : there is no other way for intelligence to be conveyed to the soul , whether in secular or in spiritual affairs . The eye is the window , the ear is the door by which all knowledge enters : In matter of observation , by the eye ; in matter of faith , by the ear . Had it pleased God to shut up both these senses from thy birth , thy estate had been utterly disconsolate : neither had there been any possible access for comfort to thy soul : and if he had so done to thee in thy riper age , there Had been no way for thee but 1 to live on thy former store : But now that he hath vouchsafed to leave thee one passage open , it beh●ves thee to supply the one sense by the other , & to let in those helps by the window , which are denied entrance at the door . And since that infinite goodness hath been pleased to lend thee thine ear so long , as till thou hast laid the sure grounds of faith in thy heart ; now thou mayst work upon them , in this silent opportunity , with heavenly meditations , and raise them up to no less height , then thou mightst have done by the help of the quickest ear . It is well for thee , that in the fulness of thy senses thou wert careful to improve thy bosome as a Magazine of heavenly thoughts , providing with the wise Patriarch for the seven yeers of dearth : otherwise , now that the passages are thus blocked up , thou couldst not but have been in danger of affamishing . Thou hast now abundant leasure to recal and ruminate upon those holy counsels , which thy better times laid up in thy heart , and to thy happie advantage findest the difference betwixt a wise providence , and a careless neglect . § 10. The better condition of the inward ear . Thine outward hearing is gone : But thou hast an inward and better ear , whereby thou hearest the secret motions of Gods Spirit , which shall never be lost : How many thousands whom thou enviest , are in a worse condition ? they have an outward and bodily ear , whereby they hear the voice of men ; but they want that spiritual ear , which perceives the least whisperings of the holy Ghost : Ears they have , but not hearing ears ; for fashion , more then use : Wise Solomon makes and observes the distinction ; The hearing ear , and the seeing eye , the Lord hath made even both of them : And a greater then Solomon can say of his formal auditors , Hearing they hear not . If thou have an ear for God , though deaf to men ; how much happier art thou then those millions of men , that have au ear for men , and are deaf to God ? § 11. The grief that arises from lear●ing evil . Thou hast lost thy hearing ; and therewith no small deal of sorrow : How would it grieve thy soul to hear those woful ejulations , those pitiful complaints , those hideous blasphemies , those mad paradoxes , those hellish heresies , wherewith thine ear would have been wounded , if it had not been barred against their entrance ? It is thy just grief that thou missest the hearing of many good words ; it is thy happiness that thou art freed from the hearing of many evil . It is an even lay betwixt the benefit of hearing good , and the torment of hearing evil . Comforts against Barrenness . §. 1. The blessing of fruitfulness seasoned with sorrows . THou complainest of dry loins , & a barren womb : so did a better man before thee , even the Father of the faithful : What wilt thou give me , seeing I go childless ? So did the wife of faithful Israel , Give me children , or else I die . So desirous hath Nature been , even in the holiest , to propagate it self , and so impatient of a denial : Lo , children and the fruit of the womb are an heritage and gift that cometh from the Lord. Happie is he that hath his quiver full of such shafts . It is the blessing that David grudged to wicked ones , They have children at their desire . It was the curse which God inflicted upon the family of Abimelech King of Gerar , that he closed up all the wombs in his house for Sarahs sake : And the judgement threatned to Ephraim , is a miscarrying womb , and dry brests : And Jechoniah's sad doom is , Write this man childless : As on the contrary , it is a special favour of God , that the barren hath born seven : And it is noted by the Psalmist , as a wonder of Gods mercy , That he maketh the barren woman to keep house , and to be a joyful mother of children . It is pity he was ever born , that holds not children a blessing ; yet not simple and absolute , but according as it may prove : She hath a double favour from God , that is a joyful mother of children : many a one breeds her sorrow , breeds her death . There is scarce any other blessing from God seasoned with so much acrimony both of misery and danger . Do but lay together the sick fits of breeding , the painful throws of travel , the weary attendances of nursing , the anxious cares of education , the fears and doubts of mis-guidance , the perpetual solicitude for their provision , the heart-breaking grief for their miscarriage ; and tell me whether thy bemoaned sterility have not more ease , less sorrow . §. 2. The pains of child-bearing . It is thy sorrow then that thou art not fruitful : Consider that thou art herein freed from a greater sorrow : In sorrow shalt thou bring forth children . Do but think upon the shrieks and torments that thou hast seen and heard in the painful travels of thy neighbours : One thou hast seen wearying the days and nights in restless pangs , and calling for death in a despair of delivery : Another after the unprofitable labours of Midwives , forced to have her bowels ransackt by the hand of another sex . One hath her dead burden torn from her by piece-meal ; another is delivered of her life and birth together : One languisheth to death after the hand of an unskilful Midwife ; another is weary of her life through the soreness of her brests : All these sorrows thou hast escaped by this one : In these regards , how many whom thou enviest , have thought thee happier then themselves ? §. 3. The misery of ill-disposed and undutiful children . Thou art afflicted that thou art not a mother : Many a one is so , that wishes she had been barren : If either the childe prove deformed and mis-shapen ; or , upon further growth , unnatural and wicked ; what a Corrosive is this to her that bore him ? Rebecca thought it long to be ( after her marriage ) twenty yeers childless ; her holy husband ( at sixty yeers age ) prays to God for issue by her : his devotion ( as the Jewish Doctors say ) carried him to Mount Moriah for this purpose , that in the same place where his life was miraculously preserved from the knife of his Father , it might by the like miracle be renewed in his posterity : God hears him ; Rebecca conceives : but when she felt that early combat of her strugling twins in her womb , she can say , If it be so , why am I thus ? And when she saw a childe come forth all clad in hair , and after saw his conditions no less rough then his hide , do we not think she wished that part of her burden unborn ? Certainly , children are according to their proof , either blessings , or crosses . Hast thou a childe well disposed , well governed ? A wise Son maketh a glad Father . Hast thou a childe disorderly and debauched ? A foolish son is the heaviness of his Mother ; and the calamity of his Father . Hast thou a son that is unruly , stubborn , unnatural ? ( as commonly the cions over-rule the stock : ) He that wasteth his Father , and chaseth away his Mother , is a son that causeth shame , and bringeth reproach . And if such a son should live and die impenitent , what can be answerable to the discomfort of that Parent who shall think that a piece of himself is in hell ? § 4. The cares of parents for their children . Thou hast no children : As thou hast less joy , so thou hast loss trouble : It is a world of work and thoughts that belongs to these living possessions . Artemidorus ▪ observes , that to dream of children , imports cares to follow . Surely , as they are our greatest cares , so they bring many lesser cares with them : Before thou hadst but one mouth to feed , now many . And upon whom doth this charge lie , but upon the Parent ? not Nature onely , but Religion casts it upon him : For , if any provide not for his own , especially for those of his own house , he hath denied the Faith , and is worse then an infidel . Dost thou not see that many suckers growing up from the root of the tree , draw away the sap from the stock ? and many rivulets let out from the main Chanel , leave the stream shallow ? So it must be with thee , and thine : But this expence is not more necessary then comfortable . I remember a great man coming to my house at Waltham , and seeing all my children standing in the order of their age , and stature , said , These are they that make rich men poor : But he straight received this answer ; Nay , my Lord , these are they that make a poor man rich ; for there is not one of these whom we would part with , for all your wealth . Indeed , wherefore do we receive , but to distribute ? and what are we but the Farmers of those we leave behinde us ? And if we do freely lay out of our substance before-hand for their good , so much of our rent is happily cleared . It is easie to observe that none are so gripple and hard-fisted , as the childless : whereas those who for the maintenance of large Families are inured to frequent disbursements , finde such experience of Divine providence in the faithful managing of their affairs , as that they lay out with more chearfulness then they receive : Wherein their care must needs be abated , when God takes it off from them to himself ; and if they be not wanting to themselves , their faith gives them ease , in casting their burden upon him who hath both more power , and more right to it , since our children are more his then our own : He that feedeth the young ravens , can he fail the best of his creatures ? Worthy Mr Greenham tels us of a Gentlewoman , who comming into the cottage of a poor neighbour , and seeing it furnished with store of children , could say , Here are the mouthes , but where is the meat ? but not long after she was paid in her own coyne , for the poor woman coming to her after the buriall of her last , and now onely childe , inverted the question upon her , Here is the meat , but where are the mouthes ? Surely , the great House-keeper of the world , whose charge we are , will never leave any of his menialls without the bread of sufficiency ; and who are so fit to be his Purveyors as the Parents for their own brood ? Nature hath taught the very Birds to pick out the best of the graines for their young ; Nature sends that moisture out of the root which gives life to the branches , and blossomes . Sometimes indeed it meets with a kinde retaliation ; some Stork-like disposition repaies the loving offices done by the Parents in a dutifull retribution to their age or necessity : But how often have we seen the contrary ? Here , an unsatisfiable importunity of drawing from the Parent that maintenance which is but necessary for his own subsistence : So we have seen a young Bat hanging on the teat of her Damme for milk , even when she is dying : So we have seen some insatiable Lambs forcing the udder of their dammes , when they have been as bigge as the Ewe that yeaned them : There , an undutifull and unnaturall neglect , whether in not owning the meannesse of those that begot them ; or in not supporting the weaknesse of their decayed estate by due maintenance . Ingratitude is odious in any man , but in a childe , monstrous . §. 5. The great grief in the losse of children . It is thy grief that thou never hadst a childe ; Beleeve him that hath tried it , there is not so much comfort in the having of children , as there is sorrow in parting with them , especially , when they are come to their proof ; when their parts , and disposition have raised our hopes of them , and doubled our affection towards them ; And as ( according to the French Proverb ) hee that hath not cannot lose ; so contrarily , he that hath must lose ; our meeting is not more certain then our parting ; either wee must leave them , and so their grief for us must double ours ; or they must leave us , and so our grief for them must be no lesse then our love was of them . If then thou wilt be truly wise , set thy heart upon that onely absolute good , which is not capable of losing : Divided affections must needs abate of their force ; now since there are no objects of dearnesse which might distract thy love , bee sure to place it wholly upon that infinite goodnesse which shall entertain it with mercy , and reward it with blessednesse . If Elkanah therefore could say to his barren Wife Hannah , Why weepest thou ? and why is thy heart heavy ? am not I better to thee then ten sons ? How much more comfortably maist thou hear the Father of mercies say to thy soul , Why is thy heart heavy ? am not I better to thee then ten thousand sons ? Comforts against want of Sleep . § 1. The misery of the want of rest ; with the best remedy . THOU art afflicted with want of sleep : A complaint incident to distempered bodies , and thoughtfull mindes : Oh how wearisome a thing it is to spend the long night in tossing up and down in a restlesse bed in the chase of sleep , which the more eagerly it is followed , flies so much the farther from us ! Couldst thou obtain of thy selfe to forbear the desire of it , perhaps it would come alone ; now that thou suest for it ( like to some froward peece ) it is coy and overly , and punishes thee with thy longing : Loe , he that could command an hundred and seven and twenty Provinces , yet could not command rest ; On that night his sleep departed from him ; neither could bee either forced , or intreated to his bed . And the great Babylonian Monarch , though hee laid some hand on sleep , yet he could not hold it , for his sleep brake from him : And for great and wise Solomon , it would not so much as come within his view , Neither night nor day seeth he sleep with his eyes : Surely , as there is no earthly thing more comfortable to nature then bodily rest , so there is nothing whose losse is more grievous and disheartning ; If the senses be not sometimes in meet vicissitudes , tied up , how can they choose but run themselves out of breath , and weary and spend themselves to nothing ? If the body be not refreshed with a moderate enterchange of repose , how can it but languish in all the parts of it ? and as commonly the soul followes the temper of the body , how can that but finde a sensible discomposure and debilitation in all her faculties , and operations ? Do we not see the savagest creatures tamed with want of rest ? Doe we not find this rack alone to have been torture enough to fetch from poor soules a confessionall discovery of those acts they never did ? Doe we not finde raveries , and frenzies the ordinary attendants of sleeplesness ? Herein therefore thy tongue hath just cause to complain of thine eyes . For remedy , in stead of closing thy lids to wait for sleep ; lift up thy stiff eyes to him that giveth his beloved rest : what ever be the means , he it is that holdeth thine eyes waking : He that made thine eyes , keeps off sleep from thy body , for the good of thy soul : let not thine eyes wake without thy heart . The Spouse of Christ can say , I sleep , but my heart waketh ; how much more would she say , Mine eyes wake , and my heart waketh also ? When thou canst not see sleep with thine eyes , labour to see him that is invisible : one glimpse of that sight is more worth , then all the sleep that thine eyes can be capable of : give thy self up into his hands , to be disposed of at his will : What is this sweet acquiescence , but the rest of the soul ? Which if thou canst finde in thy self , thou shalt quietly digest the want of thy bodily sleep . § 2. The favor of freedom from pain . Thou wantest sleep : Take heed thou do not aggravate thine affliction : It is onely an evil of loss , no evil of sense : a meer lack of what thou wishest ; not a pain of what thou feelest . Alas , how many besides want of rest , are tortured with intolerable torments in all the parts of their body ; who would think themselves happie , if they might be put into thy condition : might they but have ease , how gladly would they forbear rest ? Be not therefore so much troubled that it is no better with thee , but rather be thankful that it is no worse . §. 3. The favor of health without sleep . Thou lackest sleep ; A thing that we desire not so much for its own sake , as in a way to health . What if God be pleased so to dispose of thee , as to give thee health without it ? So he hath done to some . It is a small matter that Goulart reports out of Gaspar Wolfius , of a woman in Padua that continued fifteen days and nights without sleep . That is very memorable which Seneca tells us of great Mecaenas , that in three yeers he slept not ( ne horae momento ) so much as the space of an hour : which however Lipsius thinks good to mitigate with a favourable construction , as conceiving an impossibility of an absolute sleeplesness yet if we shall compare it with other instances of the same kinde , we shall finde no reason to scruple the utmost rigour of that relation : That a frantick man ( of whom Fernelius writes ) should continue a yeer and two moneths without any sleep at all , is no wonder , in comparison of that which learned Heurnius tells us , upon good assurance given him , when he was a Student in Padua , that Nizolius the famous Ciceronian , lived ten whole yeers without sleep ▪ And even in our time and climate , I have been informed by credible testimony , that Monsieur L' Angles , a French Physitian at London , lived no fewer yeers altogether sleepless . But that exceeds all example , which Monsieur Goulart reports out of an Author of good reputation , of a certain Gentlewoman , who for thirty five yeers , remained without any sleep , and found no inconvenience or distemper thereby , as was witnessed by her husband and servants . Lo , the hand of God is not shortened : He who in our time miraculously protracted the life of the Maid of Meures so many yeers , without meat ; hath sustained the lives of these fore-named persons thus long , without sleep , that it might appear , Man lives not by meat or sleep onely , but by every word that proceedeth out of the mouth of God. If he should please to bless thee with a sleepless health , the favour is far greater , then if he allowed thee to short out thy time in a dull unprofitable rest . §. 4. Sleep but a symptom of mortality . Thou wantest sleep : Behold , he that keepeth Israel doth neither slumber nor sleep : and those blessed spirits that do continually see the face of God , never sleep . Sleep is but a symptome of frail mortality ; whereof the less we do or can partake , we come so much the neerer to those spiritual natures whose perfection makes them uncapable of sleep . Hereupon it was , that those retired Christians in the Primitive times , which affected to come neerest to an Angelical life , wilfully repelled sleep , neither would ever admit it , till it necessarily forced it self upon them . Lo then , thou sufferest no more out of the distemper of humours , or unnatural obstructions , then better men have willingly drawn upon themselves out of holy resolutions . It is but our construction that makes those things tedious to us , which have been well taken by others . §. 5. No use of sleep whither we are going . Thou wantest sleep : Have patience , my son , for a while ; thou art going where there shall be no need , no use of sleep : and in the mean time , thy better part would not , cannot rest : Though the gates be shut , that it cannot shew it self abroad , it is ever , and ever will be active . As for this earthly piece , it shall ere long sleep its fill , where no noise can wake it , till the voice of the Archangel , and the trumpet of God shall call it up in the morning of the Resurrection . Comforts against the inconveniences of Old age . § 1. The illimitation of age ; and the miseries that attend it . OLd age is that which we all desire to aspire unto ; and when we have attained , are as ready to complain of , as our greatest misery : verifying in part that old observation , That Wedlock and Age are things which we desire , and repent of . Is this our Ingratitude , or Inconstancie , that we are weary of what we wished ? Perhaps this accusation may not be universal : There is much difference in constitutions , and much latitude in old-age : Infancy and youth have their limits , age admits of no certain determination : At seventy yeers David was old , and stricken in yeers ; and they covered him with clothes , but he gat no heat : Whereas Caleb can profess , Now lo , I am fourscore and five yeers old : as yet , I am as strong this day , as I was in the day that Moses sent me to spie out the Land : as my strength was then , even so is my strength now , for war , both to go out , and come in . And beyond him , Moses was an hundred and twenty yeers old , when his eye was not dim , nor his natural strength abated . Methuselah was but old , when he was nine hundred sixty five . But as for the generality of mankinde , the same Moses , who lived to see an hundred and twenty yeers ▪ hath set mans ordinary period at half his own term : The days of our yeers are threescore yeers and ten : and if by reason of strength they be fourscore yeers , yet is their strength labour and sorrow : Lo , fourscore yeers alone , are load enough for the strength ( much more for the weakness ) of age : but when labour and sorrow are added to the weight , how can we but double under the burden ? He was both old and wise , that said out of experience , that our last days are the dregs of our life : the clearer part is gone , and all drawn out , the lees sink down to the bottom . Who can express the miserable inconveniences that attend Old-age ! wherein our cares must needs be multiplied according to the manifold occasions of our affairs : For the world is a Net , wherein the more we stir , the more we are intangled . And for our bodily grievances , what varieties do we here meet withal ? what aches of the bones , what belking of the Joynts , what Convulsions of Sinews , what torments of the Bowels , Stone , Collick , Strangury ? what distillations of Rheums , what hollow Coughs , what weaknesses of retention , expulsion , digestion , what decay of Senses ? So as Age is no other then the common sewer into which all diseases of our life are wont to empty themselves : Well therefore might Sarah say , After I am waxed old shall I have pleasure ? And good Barzillai justly excuses himself for not accepting the gracious invitation of David : I am this day fourscore yeers old , and can I discern between good and evil ? Can thy servant taste what I eat , or what I drink ? Can I hear any more the voice of singing men , and singing women ? Wherefore then should thy servant be yet a burden unto my lord the King ? Lo , these are they which the Preacher calls the evil days , and the yeers wherein a man shall say , I have no pleasure : wherein the Sun , or the Light , or the Moon , or the Stars are darkned , and the clouds return after the rain : when the keepers of the house shall tremble , and the strong men shall bow themselves , and the grinders cease , because they are few , and those that look out of the windows be darkened . Shortly , what is our old-age , but the Winter of our life ? How can we then expect any other then gloomy weather , chilling frosts , storms and tempests ? § 2. Old-age a blessing . But whiles we do thus querulously aggravate the incommodities of age , we must beware lest we derogate from the bounty of our Maker , and disparage those blessings which he accounts precious ; amongst which , Old-age is none of the meanest : Had he not put that value upon it , would he have honoured it with his own style , calling himself , The Ancient of days ? Would he else have set out this mercy as a reward of obedience to himself , ( I will fulfil the number of thy days ) and of obedience to our Parents , To live long in the Land ? Would he have promised it as a marvellous favour to restored Jerusalem ( now become a City of Truth , ) That there shall yet old men , and old women dwell in the streets of Jerusalem , and every man with his staff in his hand for very age ? Would he else have denounced it as a judgement to over-indulgent Eli , There shall not be an old man in thine house for ever ? Far be it from us to despise that which God doth honour , and to turn his blessing into a curse . Yea , the same God , who best knows the price of his own favours , as he makes no small estimation of age himself , so he hath thought fit to call for an high respect to be given to it by men , out of an holy awe to himself : Thou shalt rise up before the hoary head , and honour the face of the old man , and fear thy God. I am the Lord. Hence it is , that he hath pleased to put together the Ancient and the Honourable ; and hath told us , that an hoary head is a crown of glory , if it be found in a way of righteousness : And lastly , makes it an argument of the deplored estate of Jerusalem , that they favoured not the Elders . As therefore , we too sensibly feel what to complain of , so we well know what priviledges we may challenge as due to our age ; even such as nature it self hath taught those heathens which have been in the next degree to savage : If pride and skill have made the Athenians uncivill , yet a yong Lacedemonian will rise up , and yeeld his place in the Theatre to neglected age . §. 3. The advantages of old age : 1. Fearlesnesse . It is not a little injurious so to fasten our eyes upon the discommodities of any condition , as not to take in the advantages that belong to it ; which carefully laid together , may perhaps sway the balance to an equall poise : Let it be true that old age is oppressed with many bodily griefes ; but what if it yeeld other immunities which may keep the scales even ? whereof it is not the least , that it gives us firm resolution , and bold security against dangers and death it selfe ; For the old man knowes how little of his clew is left in the winding , and therefore , when just occasion is offered , sticks not much upon so inconsiderable a remainder . Old age and orbity , as Cesellius professed , were those two things that emboldened him . And when Castritius refused to deliver the hostages of Placentia to Carbo the Consul , and was threatned with many swords , hee answered those menaces with his many yeares . And that wee may not disdain home-bred instances , and may see that brave spirits may lodge in cottages ; In my time a plain Villager in the Rude Peake , when theeves taking advantage of the absence of his family , breaking into his solitary dwelling , and finding him sitting alone by his fire side , fell violently upon him ; and one of them setting his dagger to his heart , swore that he would presently kill him , if he did not instantly deliver to them that money which they knew he had lately received ; the old man looks boldly in the face of that stout Villain , and with an undaunted courage returnes him this answer in his Peakish Dialect , Nay , even put fro thee , sonne , I have lived long enough , but I tell thee , unlesse thou mend thy manners , thou wilt never live to see halfe my daies ; put fro thee if thou wilt . What young man would have been so easily induced to part with his life , and have been so ready to give entertainment to an unexpected death ? Surely , the hope and love of life commonly softens the spirits of vigorous youth , and disswades it from those enterprises which are attended with manifest perill ; whereas extream age teacheth us to contemn dangers . §. 4. The second advantage of old age , Freedome from passions . Yet a greater priviledge of age is a freedome from those impetuous passions wherewith youth is commonly over-swayed ; for together with our naturall heat is also abated the heat of our inordinate lusts , so as now our weaker appetite may easily be subdued to reason : The temperate old man in the Story , when one shewed him a beautifull face , could answer , I have long since left to be eyesick : And that other could say of pleasure , I have gladly with drawn my self from the service of that imperious mistresse . What an unreasonable vassalage our youthfull lusts subject us unto , we need no other instance then in the strongest , and wisest man ; How was the strongest man Sampson effeminated by his impotent passion , and weakned in his intellectuals so far , as wilfully to betray his own life to a mercenary Harlot , and to endure to hear her say , Tell mee wherewith thou mayest be bouud to doe thee hurt : How easily might he have answered thee , O Delila , Even with these cords of brutish sensuality , wherewith thou hast already bound me to the losse of my liberty , mine eyes , my life ? How was the wisest man , Solomon , besotted with his strange Wives , so as to be drawn away to the worship of strange gods ! And how may the firre trees howle , when the Cedars fall ! who can hope to be free from being transported with irregular affections , when wee see such great precedents of frailty before our eyes ? From the danger of these miserable miscarriages our age happily secures us , putting us into that quiet harbour , whence we may see young men perillously tossed with those tempests of unruly passions , from which our cooler age hath freed us . §. 5. The third advantage of age , experimentall knowledge . Adde hereunto the benefit of experimentall knowledge , wherewith age is wont to enrich us , every dram whereof is worth many pounds of the best youthly contentments ; in comparison whereof , the speculative knowledge is weak and imperfect ; this , may come good cheap , perhaps costs us nothing ; that , commonly we pay deare for , and therefore is justly esteemed the more precious : If experience be the mistresse of fools , I am sure it is the mother of wisedome ; neither can it be ( except we be too much wanting to our selves ) but the long observation of such variety of actions and events as meet with us in the whole course of our life , must needs leave with us such sure rules of judgement , as may be unfailing directions for our selves , and others : In vain shall this be expected from our younger yeares , which the wise Philosopher excludes from being meet Auditors , much lesse Judges of true morality : In regard whereof , well might the old man say , Yee young men think us old men fooles , but we old men know you young men to be fooles : Certainly , what value soever ignorance may put upon it , this fruit of age is such , as that the earth hath nothing equally precious . It was a profane word , and fit for the mouth of an Heathen Poet , That Prudence is above Destiny : But surely , a Christian may modestly and justly say , That , next to Divine Providence , Humane Prudence may challenge the supreme place in the administration of these earthly affairs ; and that Age may claim the greatest interest in that Prudence : Young Elihu could say , Multitude of yeers should teach wisdom : And the wise man , Oh how comely a thing is judgement for gray hairs , and for ancient men to know counsel ! Oh how comely is the wisdom of old men , and understanding and counsel to men of honour ! In regard whereof , the Grecians had wont to say , that young men are for Action , old men for Advice : And among the Romans we know that Senators take their name from age . That therefore which is the weakness of old mens eyes , that ( their visual spirits not uniting till some distance ) they better discern things further off , is the praise and strength of their mental eyes ; they see either judgements or advantages afar off , and accordingly frame their determinations . It is observed that old Lutes sound better then new : and it was Rehoboam's folly and undoing , that he would rather follow the counsel of his green heads that stood before him , then of those grave Senators that had stood before his wiser father . Not that meer Age is of it self thus rich in wisdom and knowledge ; but Age well cultured , well improved : There are old men that do but live , or rather have a being upon earth , ( so have stocks and stones as well as they ) who can give no proof of their many yeers , but their gray hairs , and infirmities . There are those , who , like to Hermogenes , are old men , whiles they are boys ; and children , when they are old men : These , the elder they grow , are so much more stupid . Time is an ill measure of age , which should rather be meted by proficiency , by ripeness of judgement , by the monuments of our commendable and useful labours . If we have thus bestowed our selves , our Autumn will shew what our Spring was ; and the colour of our hair will yeeld us more cause to fear our pride then our dejection . §. 6. Age in some is vigorous and well affected . We accuse our Age of many weaknesses and indispositions : But these imputations must not be universal : Many of these are the faults of the person , not of the age . He said well , As all Wine doth not turn sowre with age , no more doth every Nature . Old Oil is noted to be clearer , and hotter in Medicinal use then new . There are those who are pettish and crabbed in youth ; there are contrarily those who are milde , gentle , sociable in their decayed yeers : There are those who are crazie in their prime ; and there are those who in their wane are vigorous : There are those who ere the fulness of their age have lost their memory ; as Hermogenes , Cornivus , Antonius Caracalla , Georgius Trapezunti●s , and Nizolius . There are those , whose intellectuals have so happily held out , that they have been best at the last : Plato in his last yeer ( which was fourscore and one ) died , as it were , with his Pen in his hand : Isocrates wrote his best Piece at ninety four yeers : And it is said of Demosthenes , that when death summoned him at an hundred yeers , and somewhat more , he bemoaned himself , that he must now die , when he began to get some knowledge . And as for spiritual graces and improvements ; Such as be planted in the house of the Lord , shall flourish in the courts of our God : They also shall bring forth more fruit in their age ; and shall be fat and well liking . § 7. The fourth advantage of Age , Neer approach to our end . But the chief benefit of our Age is , our neer approach to our journeys end : for the end of all motion is rest ; which when we have once attained , there remains nothing but fruition : Now our Age brings us ( after a weary race ) within some breathings of our goal : for if young men may die , old men must . A condition which a meer carnal heart bewails and abhors , complaining of Nature as niggardly in her dispensations of the shortest time to her noblest creature ; and envying the Oaks , which many generations of men must leave standing and growing . No marvel ; for the worldling thinks himself here at home , and looks upon death as a banishment : he hath placed his heaven here belowe , and can see nothing in his remove , but either annihilation , or torment . But for us Christians , who know , that whiles we are present in the body , we are absent from the Lord ; and do justly account our selves forraigners , our life a pilgrimage , heaven our home ; how can we but rejoyce , that after a tedious and painful travel , we do now draw neer to the threshold of our Fathers house ; wherein we know there are many mansions , and all glorious . I could blush to hear an heathen say , If God would offer me the choice of renewing my age , and returning to my first childhood , I should heartily refuse it ; for I should be loth , after I have passed so much of my race , to be called back from the goal , to the bars of my first setting out ; and to hear a Christian whining and puling at the thought of his dissolution . Where is our faith of an heaven , if having been so long sea-beaten , we be loth to think of putting into the safe and blessed harbour of immortality ? Comforts against the fears and pains of death . §. 1. The fear of Death natural . THou fearest death : Thou wert not a man if thou didst not so ▪ The holiest , the wisest , the strongest that ever were , have done no less . He is the King of fear , and therefore may and must command it . Thou mayst hear the man after Gods own heart say , The sorrows of death compassed me : And again , My soul is full of troubles , my life draweth nigh to the grave : I am counted with them that go down to the pit , as a man that hath no strength ; free among the dead . Thou mayst hear good and great Hezekiah , upon the message of his death , chattering like a Crane or a Swallow , and mourning as a Dove . Thou fearest as a man ; I cannot blame thee : But thou must overcome thy fear , as a Christian : which thou shalt do , if from the terrible aspect of the messenger , thou shalt cast thine eyes upon the gracious and amiable face of the God that sends him : Holy David shews the way ; The snares of death prevented me : In my distress I called upon the Lord , and cried unto my God ; he heard my voice out of his Temple , and my cry came before him , even into his ears : Lo , he that is our God , is the God of salvation ; and unto God the Lord belong the issues of death : Make him thy friend , and Death shall be no other then advantage . It is true , as the Wise man saith , that God made not Death ; but that through envie of the devil Death came into the world : But it is as true , that though God made him not , yet he is pleased to employ him as his messenger to summon some souls to judgment , to invite others to glory : and for these later , Precious in the sight of the Lord is the death of his Saints : And what reason hast thou to abominate that which God accounts precious ? §. 2. Remedy o● fear , Acquaintance with death . Thou art afraid of death : Acquaint thy self with him more , and thou shalt fear him less : Even Bears and Lions , which at the first sight afrighted us , upon frequent viewing lose their terrour : snure thine eyes to the sight of death , and that face shall begin not to displease thee . Thou must shortly dwell with him for a long time , ( for the days of darkness are many ) do thou in the mean time entertain him ; let him be sure to be thy daily guest : Thus the blessed Apostle ; I protest by our rejoycing which I have in Christ Jesus , I die daily . Bid him to thy board , lodge him in thy bed , talk with him in thy closet , walk with him in thy garden , as Joseph of Arimathea did ; and by no means suffer him to be a stranger to thy thoughts : This familiarity shall bring thee to a delight in the company of him whom thou didst at first abhor ; so as thou shalt with the chosen vessel say , I have a desire to depart , and to be with Christ , which is best of all . § 3. The misapprehension of death injurious . Thou art grievously afraid of death : Is it not upon a mistaking ? Our fears are apt to imagine and to aggravate evils : Even Christ himself , walking upon the waters , was by the Disciples trembled at , as some dreadful apparition . Perhaps , my son , thou lookest at death as some utter abolition , or extinction of thy being ; and Nature must needs shrink back at the thought of not being at all : This is a foul and dangerous misprision : It is but a departing , which thou callest a death . See how God himself stiles it to the father of the faithful ; Thou shalt go to thy Fathers in peace , thou shalt be buried in a good old-age : And of his holy grand-childe Israel , the Spirit of God says , When Jacob had made an end of commanding his sons , he gathered up his feet into the bed , and yeelded up the ghost , and was gathered unto his people . Lo , dying is no other , then going to our Fathers , and gathering to our people , with whom we do and shall live in that other and better world , and with whom we shall re-appear glorious . Let but thy faith represent death to thee in this shape , and he shall not appear so formidable . Do but mark in what familiar terms it pleased God to confer with his servant Moses concerning his death ; Get thee up into this mountain Abarim , unto mount Nebo , which is in the land of Moab , and behold the land of Canaan which I give unto the children of Israel for a possession ; And die in the mount whither thou go est up , and be gathered to thy people , as Aaron thy brother died in mount Hor , and was gathered to his people : Lo , it is no more , then Go up and die : Should it have been but to go a days journey in the Wilderness to sacrifice , it could have been no otherwise expressed ; o●●s if it were all one to go up to Sinai , to meet with God , and to go up to Nebo and die . Neither is it otherwise with us ; onely the difference is , that Moses must first see the land of Promise , and then die ; whereas we must first die , and then see the promised Land. § 4. Comfort from the common condition of men . Thou art troubled with the fear of death : What reason hast thou to be afflicted with that which is the common condition of mankinde ? Remember , my son , the words of Joshua , the victorious Leader of Gods people ; Behold , this day ( saith he ) I am going the way of all the earth . If all the earth go this way , couldst thou be so fond as to think there should be a by-path left for thee , wherein thou mayst tread alone ? Were it so that Monarchs and Princes , that Patriarchs , Prophets , Apostles were allowed any easier passage out of the world , thou mightst perhaps finde some pretence of reason to repine at a painfull dissolution , but now since all goe one way , and ( as the wise Philosopher saies ) those which are unequall in their birth , are in their deaths equal , there can be no ground for a discontented murmure : Grudge if thou wilt , that thou art a man , grudge not that being a man thou must die : It is true that those whom the last day shall finde alive , shall not die , but they shall bee changed ; but this change of theirs shall be no other then an analogicall death , wherein there shall be a speedy consumption of all our corrupt and drossie parts ▪ so as the pain must be so much the more intense , by how much it is more short then in the ordinary course of death : Briefly , that change is a Death , and our Death is a change , as Job stiles it ; the difference is not in the pain , but in the speed of the transaction : Fear not then the sentence of death ; remember them that have been before thee , and that come after , for this is the sentence of the Lord over all flesh . §. 6. Death not feared by some . Thou fearest death : So doe not infants , children , distracted persons , as the Philosopher observes : Why should use of reason render us more cowardly , then defect of reason doth them ? Thou fearest that which some others wish : O death , how acceptable is thy sentence to the needy , and to him whose strength faileth , that is now in the last age , and is vexed with all things , and to him that despaireth , and hath lost patience : Wherefore is light given ( saith Iob ) to him that is in misery , and life unto the bitter in soul ? which long for death , but it commeth not , and dig for it more then for hid treasures ; which rejoyce exceedingly , and are glad when they can finde the grave ? How many are there that invite the violence of death , and if hee refuse it , doe , as Ignatius threatned he would doe to the Lions , force his assault ? Death is the same to all : the difference is in the disposition of the entertainers ; Couldst thou look upon death with their eyes , he should be as welcome to thee , as he is unto them : At the least , why shouldst thou not labour to have thy heart so wrought upon that this face of death , which seems lovely , and desirable to some , may not appear over-terrible to thee ? §. 6. Our death day , better then our birth day . Thou art afraid to die ; Couldst thou then have been capable of the use of reason , thou wouldst have been more afraid of comming into the world , then thou art now of going out : for why should we be more afraid of the better , then of the worse ? Better is the day of death , then the day of ones birth , saith the Preacher : Eccles. 7. 2. Better every way ; Our birth begins our miseries , our death ends them : Our birth enters the best of men into a wretched world , our death enters the good into a world of glory : Certainly , were it not for our infidelity , as wee came crying into the world , so wee should goe singing out of 〈◊〉 And if some have solemnized their birth-day with feasting and Triumph , the Church of Old hath bestowed that name and cost upon the deaths-day of her Martyrs , and Saints . §. 7. The sting of death pulled out . Thou abhorrest death , and fleest from it as from a Serpent : But doest thou know that his Sting is gone ? What harme can there be in a Sting-lesse Snake ? Hast thou not seen or heard of some delicate Dames that have carried them ( thus corrected ) in their bosome for coolnesse , and for the pleasure of their smoothnesse ? The sting of death is sinne ; Hee may hisse , and winde about us , but he cannot hurt us when that sting is pulled out : Look up , O thou beleeving soul , to thy blessed Saviour ▪ who hath pluckt out this sting of death , and happily triumphs over it , both for himself and thee ; O death where is thy sting ? O grave where is thy victory ? §. 8. Death is but aparting to meet again . Thy soul and body ( old companions ) are loth to part : Why man , it is but the forbearing their wonted society , for a while ; they doe but take leave of each other till they meet againe in the day of Resurrection , and in the mean time they are both safe , and the better part happy : It is commendable in the Jews ( otherwise the worst of men ) that they call their grave ( Beth Chajim ) the house of the living ; and when they return from the buriall of their neighbours , they pluck up the grasse , and cast it into the aire , with those words of the Psalmist , They shall flourish and put forth as the grasse upon , the earth : Did wee not beleeve a Resurrection of the one part , and a re-uniting of the other , wee had reason to be utterly daunted with the thought of a dissolution ; now wee have no cause to bee dismayed with a little intermission . Is it an Heathen man , or a Christian ( such I wish he had been ) whom I hear say , The death which wee so fear , and flee from , doth but respite life for a while , doth not take it away , the day will come which shall restore us to the light again . Settle thy soul , my sonne , in this assurance , and thou canst not bee discomforted with a necessary parting . § 9. Death is but a sleep . Thou art afraid of death : When thou art weary of thy dayes labour , art thou afraid of rest ? Hear what thy Saviour , who is the Lord of life , esteems of death , Iohn 11. 11. Our friend Lazarus sleepeth . And of Jairus his daughter , The maid is not dead , but sleepeth : Neither useth the Spirit of God any other language , concerning his servants under the Old Testament : Now shall I sleep in the dust , saith holy Job : And of David , When thy days be fulfilled , and thou shalt sleep with thy fathers . Nor yet under the New : For this cause many are weak and sickly among you , and many sleep , saith the Apostle . Lo , the Philosophers of old were wont to call sleep the brother of death ; but God says death is no other then sleep it self ; A sleep both sure and sweet : When thou liest down at night to thy repose , thou canst not be so certain to awake again in the morning , as when thou layest thy self down in death , thou art sure to wake in the morning of the Resurrection . Out of this bodily sleep thou mayst be affrightedly startled with some noises of sudden horrour , with some fearful dreams , with tumults , or alarms of War ; but here thou shalt rest quietly in the place of silence , free from all inward and outward disturbances , whiles in the mean time thy soul shall see none but visions of joy , and blessedness . But , Oh the sweet and heavenly expression of our last rest , and the issue of our happie resuscitation , which our gracious Apostle hath laid forth , for the consolation of his mournful Thessalonions : For , if we believe ( saith he ) that Jesus died and rose again ; even so them also which sleep in Jesus , will God bring with him . Lo , our belief is antidote enough against the worst of death : And why are we troubled with death , when we believe that Jesus died ? And what a triumph is this over death , that the same Jesus who died , rose again ? And what a comfort it is , that the same Jesus who arose , shall both come again , and bring all his with him in glory ? And lastly , what a strong Cordial is this to all good hearts , that all those which die well , do sleep in Jesus ? Thou thoughtst , perhaps , of sleeping in the bed of the grave ; and there indeed is rest : but he tells thee of sleeping in the bosome of Jesus ; and there is immortality and blessedness . Oh blessed Jesu , in thy presence is the fulness of joy , and at thy right hand are pleasures for evermore . Who would desire to walk in the world , when he may sleep with Jesus ? § 10. Death sweetned to us by Christ. Thou fearest death : It is much on what terms , and in what form death presents himself to thee : If as an enemy , ( as that is somewhere his style , the last enemy death ) thy unpreparation shall make him dreadful ; thy readiness and fortitude shall take off his terrour : If as a messenger of God to fetch thee to happiness , what reason hast thou to be afraid of thine own bliss ? It is one thing what death is in himself , a privation of life ; as such , Nature cannot chuse but abhor him : Another thing what he is by Christ made unto us ; an introduction to life , an harbinger to glory . Why would the Lord of Life have yeelded unto death , and by yeelding vanquisht him ; but that he might alter and sweeten Death to us ; and of a fierce Tyrant , make him a Friend and Benefactor ? And if we look upon him thus changed , thus reconciled , how can we chuse but bid him welcome ? § 11. The painfulness of Christs ●eath . Thou art afraid of the pangs of death : There are those that have died without any great sense of pain : some we have known to have yeelded up their souls without so much as a groan : And how knowest thou , my son , what measure God hath allotted to thee ? Our death is a Sea-voyage , ( so the Apostle , I desire to lanch forth ) wherein some finde a rough and tempestuous passage ; others , calm and smoothe : such thine may prove ; so as thy dissolution may be more easie then a fit of thy sickness . But if thy God have determined otherwise . Look unto Jesus the Authour and Finisher of our faith , the Son of God , the Lord of glory ; see with what agonies he conflicted , what torments he endured in his death for thee : Look upon his bloody sweat , his bleeding temples , his furrowed back , his nailed hands and feet , his racked joynts , his pierced side : Hear his strong cries , consider the shame , the pain , the c●rse of the Cross which he underwent for thy sake : Say , whether thy sufferings can be comparable to his . He is a cowardly and unworthy Souldier , that follows his General sighing . Lo , these are the steps wherein thy God and Saviour hath trod before thee : Walk on courageously , in this deep and bloody way ; after a few paces thou shalt overtake him in glory : For if we suffer with him , we shall also reign together with him . §. 12. The vanity and miseries of life . Thou shrinkest at the thought of death : Is it not for that thou hast , over-valued life , and made thy home on earth ? Delicate persons that have pampered themselves at home , are loth to stir ab●●ad , especially upon hard and un●●uth voyages : Perhaps it is so with thee ; wherein I cannot but much pity thy mistaking , in placing thy contentment there , where a greater and wiser man could finde nothing but vanity , and vexation . Alas , what can be our exile , if this be our home ? What woful entertainment is this to be enamoured on ? What canst thou meet with here , but distempered humours , hard usages , violent passions , bodily sicknesses , sad complaints , hopes disappointed , frequent miscarriages , wicked plots , cruel menaces , deadly executions , momentany pleasures sauced with lasting sorrows ; lastly , shadows of joy , and real miseries : Are these the things that so bewitch thee , that when death calls at thy door , thou art ready to say to it , as the Devil said to our Saviour , Art thou come to torment me before the time ? Are these those winning contentments , that cause thee to say of the world , as Peter said of Mount Tabor , Master , It is good for us to be here . If thou have any faith in thee , ( and what dost thou profess to be a Christian without it ? ) look up to the things of that other world , whither thou art going ; and see whether that true life , pure joy , perfect felicity , and th● eternity of all these , may not be worthy to draw up thy heart to a lo●ging desire of the fruition of them , and a contemptuous disvaluation of all that earth can promise , in comparison of this infinite blessedness . It was one of the defects which our late Noble and learned Philosopher the Lord Virulam * found in our Physitians , that they do not studie those remedies that might procure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the easie passage of their Patients ( since they must needs die ) thorow the gates of death : Such helps I must leave to the care of the skilful Sages of Nature ; the use whereof I suppose must be with much caution , lest whiles they endeavour to sweeten death , they shorten life . But 〈◊〉 me prescribe , and commend to thee , my son , this true spiritual means of thine happie Euthanasia ; which can be no other then this faithful disposition of the labouring soul , that can truely say , I know whom I have believed : I have fought a good fight ; I have finished my course ; I have k●pt the faith : Henceforth there is laid up for me a crown of righteousness , which the Lord the righteous Judge shall give me at that day . § 13. Examples of courageous resolutions in others . Thou startest back at the mention of death : How canst thou but blush to read of that Heathen Martyr , Socrates , who when the message as death was brought to him , could applaud the news of most joyful : Or of a Cardinal of Rome , ( who yet expected a tormenting Purgatory ) that received the intimation of his approaching death , with Bu●na nuova , buona nuova , O che buona nuova è questa ! Is not their confidence thy shame ; who believing that when our earthly house of this Tabernacle is dissolved , we have a building of God , an house not made with hands , eternal in the heavens , yet shrinkest at the motion of taking the possession of it ? Canst thou with dying Mithridates ( when he took his unwilling farewel of the world ) cry out , oh light ! when thou art going to a light more glorious then this thou leavest , then the Sun is more weak then a Rush-Candle ? It is our infidelity , my son , it is our meer in● idelity that makes us unwilling to die : Did we think ( according to the cursed opinion of some fanatick persons ) that the soul sleeps as well as the body , from the moment of the dissolution , till the day of Resurrection : Or did we doubt lest we should wander to unknown places where we cannot be certain of the entertainment ; or did we fear a scorching trial ( upon the emigration ) in flames little inferiour , for the time ) to those of hell , there were some cause for us to tremble at the approach of death : But now that we can boldly say , with the Wise man , ` The souls of the righteous are in the hand of God , and there shall no torment touch them : In the sight of the unwise they seemed to die , and their departure is taken for misery , and their going from us to be utter destruction ; but they are in peace . Oh thou of little faith , why fearest thou ? Why dost thou not chide thy self , as that dying Saint did of old , Go forth , my soul , go boldly forth ; what art thou afraid of ? Lo , the Angels of God are ready to receive thee , and to carry thee up to thy glory ; neither shalt thou sooner have left this wretched body , then thou shalt be possessed of thy God : after a momentany darkness cast upon nature , thou shalt enjoy the beatifical vision of the glorious God : Be not afraid to be happie ; but say , out of faith , that which Jonah said in anger ; It is better for me to die then to live . § 14. The happy advantages of death . I am afraid to die : This is the voice of Nature : but wilt thou hear what Grace saith ? To me to live is Christ , and to die is gain . If therefore meer Nature raign in thee , thou canst not but be affrighted with death : But if true grace be prevalent in thy soul , that guest shall not be unwelcome : Was ever any man afraid of profit and advantage ? Such is death to the faithful : Whosoever he be that findes Christ to be his life , shall be sure to finde Death his gain , for that he is thereby brought to a more full and neer communion with Christ : whereas before he enjoyed his Saviour onely by the dim apprehension of his Faith , now he doth clearly and immediately enjoy that glorious presence , which onely makes blessedness : This is it which causeth death to change his Copie ; and renders him who is of himselfe formidable , pleasing and beneficiall ; I desire to depart and to be with Christ , saith the man who was rapt up to the third heaven ; Had it been onely departing , surely he had had no such great edge to it ; but to depart , and be with Christ , is that which ravisheth his soule . When the Heathen Socrates was to die for his Religion , he comforted himselfe with this , That hee should goe to the place where he should see Orphaeus , Homer , Musaeus , and the other Worthies of the former ages ; Poor man ! could he have come to have knowne God manifested in the flesh , and received up into glory , and therein that glorified flesh sitting at the right hand of Majesty ; could he have attained to know the blessed order of the Cherubim , and Seraphim , Angels , Archangels , Principalities , and Powers , and the rest of the most glorious Hierarchy of heaven ; could he have been acquainted with that celestiall Chore of the Spirits of just men made perfect : could he have reached to know the God and Father of Spirits , the infinitely , and incomprehensibly glorious Deity , whose presence transfuses everlasting blessednesse into all those Citizens of glory : and could he have known that he should have an undoubted Interest ( instantly upon his dissolution ) in that infinite blisse ; how much more gladly would he have taken off his Hemlock ; and how much more merrily would he have passed into that happier world ? All this wee know , and are no lesse assured of it , then of our present beeing ; with what comfort therefore should we think of changing our present condition with a blessed immortality ? How sweet a song was that of old Simeon ? Lord , now lettest thou thy servant depart in peace , according to thy word , for mineties have seen thy salvation : Loe , that which hee saw by the eye of his sense , thou seest by the eye of thy faith ; even the Lords Christ ; he saw him in weaknesse , thou seest him in glory ; why shouldst thou not depart , not in peace onely , but in joy and comfort ? How did the holy Protomartyr Stephen triumph over all the rage of his enemies , and the violent fury of death , when he had once seen the heavens opened , and the Son of man standing on the right hand of God ? Loe , God offers the same blessed prospect to the 〈◊〉 of thy soul ; Faith is the key that can open the heaven of heavens ; Fixe thy eies upon that glorious and saving object ; thou canst not but lay down thy body in peace , and send up thy soul into the hands of him that bought it , with the sweet and cheerfull recommendation , of Lord Jesus receive my spirit . Comforts against the terrours of Judgement . §. 1. Aggravation of the fearfulness of the last judgement . THOU apprehendest it aright ; Death is terrible , but Judgement more ; Both these succeed upon the same decree , It is appointed unto man once to die , but after this the judgement : Neither is it mo●e terrible , then lesse thought on ; Death , because he strikes on all hands , and laies before us so many sad examples of mortality , cannot but sometimes take up our hearts ; but the last judgement , having no visible proofs to force it self upon our thoughts , too seldome affrights us : Yet who can conceive the terrour of that day ? before which the Sun stall bee turned into darknesse , and the Moon into blood ; That day , which shall burne as an Oven , when all the proud , and all that doe wickedly shall bee as the stubble ; That day , in which the heavens shall passe away with a great noise , and the Elements shall melt with fervent heat ; the Earth also , ●●d the works that are therein shall be burnt ●p : That day , wherein the Lord Jesus shall be revealed from heaven with his mighty Angels ; In flaming fire , taking vengeance on them that know not God , and that obey not the Gospel of our Lord Iesus Christ ; That day , wherein the Lord will come with fire , and with his Chariots like a Whirlewinde , to render his anger with fury , and his rebuke with flames of fire ; For by Fire , and by his Sword will the Lord plead with all flesh : That day , wherein the Son of man shall come in his glory , and all the holy Angels with him ; and shall sit upon the Throne of his glory ; and all Nations shall bee gathered before him ; That day , wherein all the kindreds of the earth shall wail because of him : S●ortly , that great and terrible day of the Lord , wherein if the Powers of Heaven shall bee shaken , how can the heart of man remain unmoved ? wherein , if the world be dissolved , who can bear up ? Alas , we are ready to tremble at but a Thunder-crack in a poor cloud ; and at a small flash of lightning that glances through our eyes ; what shall wee doe when the whole frame of the heavens shall break in peeces , and when all shall be on a flame about our eares ? Oh , who may abide the day of his comming ; and who shall stand when hee appeareth ? §. 2. Comfort from the condition of the elect . Yet bee of good chear , m● sonne ; Amids all this horrour there is comfort ▪ Whether thoube one of those whom it shall please God to reserve alive upon earth to the sight of this dreadfull day , he only knowes in whose hands our times are ; This we are sure of , that we are upon the last houres , of the last daies : Justly doe we spit in the faces of S. Peters scoffers , that say , Where is the promise of his coming ? Well knowing , that the Lord is not slack , as some account slackness ; but that he that shall come , will come , and not tarry . Well mayst thou live to see the Son of man come in the clouds of heaven , and to be an Actor in this last Scene of the world : If so , let not thy heart be dismayed with the expectation of these fearful things : Thy change shall be sudden and quick ; one moment shall put off thy mortality , and clothe thee with that incorruption , which shall not be capable of fear and pain : The majestie of this appearance shall adde to thy joy and glory : Thou shalt then see the Lord himself descend from heaven with a shout , with the voice of the Archangel , and with the Trump of God : Thou shalt see thy self , and those other which are alive and remain , to be caught up in the clouds to meet the Lord in the air ; and so shalt thou be ever with the Lord. Upon this assurance , how justly may the Apostle subjoyn , Wherefore comfort one another with these words . Certainly , if ever there were comfort to be had in any words , not of men or Angels onely , but of the ever-living God , the God of Truth , these are they that can and will afford it to our trembling souls . But if thou be one of the number of those whom God hath determined to call off before-hand , and by a faithful death to prevent the great day of his appearance ; here is nothing for thee , but matter of a joy unspeakable and full of glory : For those that sleep in Jesus , shall God bring with him ; they shall be part of that glorious train which shall attend the Majestie of the great Judge of the world : yea , they shall be co●●se●●ors to the Lord of heaven and earth , in this awful Judica ture ; as sitting upon the Bench , when guilty men and Angels shall be at the Bar : To him that overcometh , saith the Lord Christ , will I grant to sit with me in my throne , even as I also overcame , and am set down with my Father in his throne . What place ▪ then is here for any terrour , since the more state and heavenly magnificence , the more joy and glory ? § 3. Awe more fit for thoughts of judgement , then Fear . Thou art afraid to think of Judgement : I had rather thou shouldst be awful , then timorous . When Saint Paul discoursed of the judgement to come , it is no marvel that F●●ix trembled : But the same Apostle , when he had pressed to his Corinthians , the certainty and generality of our appearance before the Judgement-seat of Christ , that every one may receive the things done in his body , whether good or evil ; addeth , Knowing therefore the terrour of the Lord , we perswade men ▪ but we are made manifest to God , &c. Lo , the holiest man may not be exempted from the dread , but from the slavish fear of the great Judge : We know his infinite justice ; we are conscious to our selves of our manifold failings : how can we lay these two together , and not fear ? But this fear works not in us a malignant kinde of repining at the severe Tribunal of the Almighty , ( as commonly whom we fear we hate ) but rather a careful endeavour so to approve our selves , that we may be acquitted by him , and appear blameless in his presence . How justly may we tremble , when we look upon our own actions , our own deserts ? but how confidently may we appear at that Bar , where we are beforehand assured of a discharge ? Being justified by faith , ●we have peace with God , through Jesus Christ our Lord. When we think of an● universal conflagration of the world , how can we but fear ? but when we think of an happie restitution of all things in this day ; how can we but rejoyce in trembling ? § 4. In that great and terrible Day , our Advocate is our Judge . Thou quakest at the expectation of the last Judgement : Surely , the very Majestie of that great Assize must needs be formidable : And if the very delivery of the Law on Mount Sinai were with so dreadful a pomp of Thunder and Lightning , of Fire , Smoke , Earthquakes , that the Israelites were half dead with fear in receiving it ; with what terrible magnificence shall God come to require an account of that Law at the hands of the whole sinful generation of mankinde ? Represent unto thy thoughts , that which was shewed of old to the Prophet Daniel in Vision : Imagine that thou sawest the Ancient of days sitting upon a Throne like the fiery flame 〈◊〉 , a fiery stream issuing and coming forth from before him ; thousand thousands ministring unto him , and ten thousand times ten thousand standing before him ; the judgement set , and the Books opened . Or as John , the Daniel of the New Testament saw , a great white Throne , and him that sate on it , from whose face the earth and the heavens fled away , and the dead both small and great standing before God ; and the Books opened , and the dead judged out of those things which were written in those Books , according to their works . Let the eyes of thy minde see before-hand that which these bodily eyes shall once see ; and tell me how thou feelest thy self affected with the sight of such a Judge , such an appearance , such a process : And if thou findest thy self in a trembling condition , cheer up thy self with this , That thy Judge is thine Advocate ; That upon that Throne there sits not greater Majestie then Mercie : It is thy Saviour that shall sentence thee . How safe art thou then under such hands ? Canst thou fear that he will doom thee to death , who died to give thee life ? Canst thou fear he will condemn thee for those sins which he hath given his blood to expiate ? Canst thou fear the rigour of that Justice which he hath so fully satisfied ? Canst thou misdoubt the miscarriage of that soul which he hath so dearly bought ? No , my son , all this divine state and magnificence makes for thee : Let those guilty and impenitent souls , who have heaped unto themselves wrath against the day of wrath , quake at the glorious Majestie of the Son of God ; for whom nothing remains , but a fearful expectation of judgement , and fiery indignation , which shall devour the adversaries : But for thee , who art not onely reconciled unto God by the mediation of the Son of his love , but art also incorporated into Christ , and made a true limb of his mystical Body ; thou art bidden ( together with all the faithful ) to look up , and lift up thy head ; for now the day of thy re●emption is come . And indeed , how canst thou do other , since by vertue of this blessed union with thy Saviour , this glory is thine ; every member hath an interest in the honour of the Head. Rejoyce therefore in the day of the Lord Jesus ; and when all the Tribes of the earth shall wail , do thou sing and rejoyce ; and call to the heavens and the earth to bear thee company : Let the heavens rejoyce , and let the earth be glad : let the sea make a noise , aud all that is therein : let the field be joyful , and all that is in it . Then shall all the trees of the wood rejoyce before the Lord : for he cometh , for he cometh to judge the earth , and with righteousness to judge the world , and the people with his truth . §. 5. Frequent meditation and due prepa●ation , the remedies of our ●ear . Thou art affrighted with the thought of that Great Day : Think of it oftner , and thou shalt less fear it . It will come both surely , and suddenly ; let thy frequent thoughts prevent it . It will come as a thief in the night , without warning , without noise : let thy careful vigilance always expect it ; and thy soul shall be sure not to be surprised , not to be confounded . Thine Audit is both sure , and uncertain : sure that it will be , uncertain when it will be . If thou wilt approve thy self a good Steward , have thine account always ready ; set thy reckoning still even betwixt God and thy soul : Blessed is the servant whom his Master shall finde so doing : Look upon these heavens , and this earth as dissolving ; and think , with Jerome , that thou hearest the last Trump , and the voice of the Archangel shrilling in thine ears , ( as once thou shalt ) Arise , ye dead , and come to judgement . Shortly , let it be thy main care , to live soberly , righteously , and godly in this present world ; looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , who gave himself for us , that he might redeem us from all iniquity ; Who shall change our vile body , that it may be fashioned like to his glorious body ; according to the working whereby he is able to subdue all things to himself . Comforts against the fears of our spiritual enemies . § 1. The great power of evil spirits , and their restraint . THou art affrighted at the thought of thy spiritual enemies : No marvel ; Neither earth nor hell hath any thing equally formidable : Those three things which are wont to make enmity dreadful and dangerous ▪ ( Power , Malice , Subtilty ) are met in them : neither is it easie to say in which of these they are most eminent . Certainly , were we to be matcht with them on even hand , there were just cause , not of Fear onely , but Despair . I could tremble , thou sayst , to think what Satan hath done , what he can do ▪ what contestation he enabled the Egyptian Sorcerers to hold with Moses ; how they turned every man his rod into a Serpent ; so as they seemed to have the advantage , for the time , of many Serpents crawling and hissing in Phoraoh's pavement , for one : How they turned the waters into blood : How they brought Froggs upon the Land of Egypt 〈◊〉 as if thus far the power of hell would presume to hold competition with heaven : What furious tempests he raises in the air , as that which from the Wilderness ▪ beat upon the four corners of the house of Job's eldest son , and overthrew it : Lo , Job was the greatest man in the East ; his heir did not dwell in a cottage ; that strong Fabrick could not stand against this Hurricane of Satan . What fearful apparitions he makes in the upper regions : what great wonders he doth , causing fire to come down from heaven on the earth , in the sight of men : Lastly , what grievous tyranny he exerciseth upon all the children of disobedience . Couldst thou look for any less , my son , from those , whom the Spirit of God himself , styles Principalities , and Powers , and rulers of the darkness of this world , and spiritual wickednesses in high places , and the Prince of the power of the air . Surely , it were no Mastery to be a Christian , if we had not powerfull opposites : But dost thou not withall consider that all this power is by concession , and the exercise of it but with permission , with limitation ? What power can there be in any oreature , which is not derived from the Almighty ? This measure the infinite Creator was pleased to communicate to them , as Angels , which they retain , and exercise still as Devils ; their damnation hath stripped them of their glory ; but we know not of how much of their strength : And seest thou not how their power is bounded ? Those that could in appearance turn their rods into Serpents , could not keep all their Serpents from being devoured of that one Serpent of Moses : Those that could b●ing Frogs upon Egypt , cannot bring a baser creature , Lice : Those that were suffered to bring Frogs , shall not have power to take them away : Restrained powers must know their limits ; and we knowing them , must set limits to our feares ; A Lion chained up can do lesse harme then a curre let loose : What is it to thee how powerfull the evill Spirits are , whiles they are by an over-ruling power tied up to their stake , that they cannot hurt thee ? §. 2. The fear of the number of evil spirits , and the remedy of it . Thy feares are increased with their number ; they are as many as powerfull : One , Demoniack was possessed with a Legion ; How many Legions then shall we think there are to tempt those millions of men , which live upon the face of the earth , whereof no one is free from their continuall solicitations to evill ? That holy man , whom our counterfeit Hermites would pretend to imitate in the vision of his retirednesse , saw the air full of them , and of their s●ares for mankinde ; and were our eyes as clear as his , we might perhaps meet with the same prospect : But bee not dismaid my son : Couldst thou borrow the eyes of the servant of an holier Master , thou shouldst see that there are moe with us , then they that are against us ; thou shouldst see the blessed Angels of God , pitching their Tents about thee , as the more powerfull , vigilant , constant guardians of thy soule : Loe , these are those valiant ones , which stand about thy Bed ; They all hold swords , being expert in Warre ; every one hath his Sword upon his thigh , because of fear in the night : Feare not therefore , but make the Lord , even the most High , thy Habitation : Then there shall no evill befall thee , neither shall any Plague come nigh thy dwelling : For he shall give his Angels charge ever thee to keepe thee in all thy waies . They shall bear thee up in their hands , lest thou dash thy foot against a stone ; yea , ( and besides this safe indempnity ) Thou shalt tread upon the Lyon , and Adder ; the young Lion , and the Dragon shalt thou trample under feet . In secular enmity , true valour may be oppressed , will not easily bee d●unted with multitude ; I will not be afraid of ten thousand , ( saith David ) They came about me like Bees , but in the name of the Lord will I destroy them : It was a brave resolution in that Generall , who when one of his Souldiers could tell him , that the cloud of Persian arrows ( shot at them ) darkned the Sun ; Bee of good chear , ( said he ) wee shall sight in the shade : Answerable whereunto , was that Heroicall determination of Luther , who ( after his engagements ) against all threats , and disswasions . would goe ●nto the City of Wormes , though there were as many Devils in it , as Tiles upon their houses ; and why should not we imitate this confidence ? What if there were as many Devils in the air , as there are spires of grasse on the earth ? God is our refuge and strength , a very present help in trouble ; therefore will we not fear , though the earth be removed ; though the mountains be carried into the midst of the Sea. Behold , God is our salvation , we will trust , and not bee afraid ; for the Lord Jehovah is our strength and our song , he also is become our salvation . Let God arise , and let his enemies be scattered ; let them also that hate him flee before him ; like as the smoak vanisheth , so shalt thou drive them away . §. 3. The malice of the evill spirits , and our fears thereof remedied . But oh the malice of those infernall spirits , implacable , and deadly ; whose trade is temptation , and accusation ; whose delight is torment ; whose musick is shrieks , and howlings , and groanes , and gnashing ; and whose main drift is no lesse then the eternall death , and damnation of miserable mankind ! Why should we , my son , expect other from him , who is professedly the manslayer from the beginning ? that carries nothing but destruction both in his name and nature ? that goes about continually like a roaring Lion , seeking whom hee may devoure ? Surely , this malignity is restlesse ; neither wil take up with any thing on this side hell . But comfort thy selfe in this , that in spight of all the malice of Hell , thou art safe ▪ Doest thou not know that there stands by thee the victorious Lion of the Tribe of Iudah , whom that Infernall Ravener dare not look in the face ? Dost thou not remember , that when the Sentence was pronounced of eternall enmity , between the seed of the Woman , and the seed of the Serpent , it was with this Doome , It shall bruise thy Head , and thou shalt bruise his Heel : Loe , a bruise of a mans heel is farre from the heart ; but a bruise of the Serpents head is mortall ; there his sting , there his life lies : Neither did the seed of the woman ( Christ Jesus ) this for himself , ( who was infinitely above all the power and malice of the Devil ) but for us the impotent and sinful seed of man : The God of peace shall bruise Satan under your feet , saith the blessed Apostle : Under your feet ; not under his own onely : of whom God the Father had long before said , Sit thou on my right hand , till I make thine enemies thy footstool . Yea , what do I speak of the future ? Already is this great work done ; already is this great work atchieved : For the Lord of life , having spoiled principalities and powers , hath made a shew of them openly , triumphing over them on his Cr●ss . Lo , all the powers of hell were dragg'd after this glorious Conquerour , when he was advanced upon that Triumphant Chariot . Look therefore , my son , upon these hellish forces , as already vanquished ; and know , that in all things we are more then Conquerours through him that loved us . Onely do thou by the power of thy faith , apply unto thy self this great work , that thy victorious Saviour hath done for the salvation of all the world of believers . § 4. The great subtilfy of evil spirits , and the remedy of the fear of it . Power without malice were harmless ; and malice without power were impotent : but when both are combined together , they are dreadful . But , whereas Malice hath two ways to execute mischief , either Force , or Fraud ; the malice of Satan prevails more by this latter ; so as the subtilty of these malignant spirits is more pernicious then their power : In regard of his power , he is a Lion ; in regard of his subtilty , he is a Serpent , yea , that old Serpent , whose craft must needs be marvellously increased by the age and experience of so many thousand yeers . So much the more careful ought we to be , my son , Lest Satan should get an advantage of us : This is that he seeks ; and if our spiritual wisdom & circumspection be not the more , will be sure to find . It is a great word , and too high for us , which the Apostle speaks ; For we are not ignorant of Satans devices . Alas , he hath a thousand stratagems , that our weak simplicity is never able to reach unto : The wisest of us knows not the deceitfulness of his own heart , much less can he dive into the plots of hell that are against us . We hear , and are fore-warned of the wiles of the Devil : but what his special machinations are , how can we know , much less prevent ? Even the children of this world ( saith our Saviour ) are in their generation wiser then the children of light : how much more crafty is their Father , from whom their cunning is derived ? Be as mean as thou wilt , my son , in thine own eyes ; say with Agur the son of Jakeh , Surely , I am more brutish then any man , and have not the understanding of a man : I neither learned wisdom , nor have the knowledge of the holy . But what ever thou art in thy self , know what thou art , or mayst be in thy God : Consider what the man after Gods own heart sticks not to profess ; Thou , through thy Commandments , hast made me wiser then mine enemies ; for they are ever with me : Lo , the spirit of wisdom is ours ; and he who is the eternal Wisdom of the Father , is made unto us wisdom , as well as righteousness : And he who over-rules hell , hath said , The gates of hell shall not prevail against his Church : What are the gates of hell , but the deep plots and consul●tations of those infernal powers ? The Serpent is the known embleme of subtilty : The Serpents of the Egyptian Sorcerers , were all devoured by Moses his Serpent : wherefore ? but to shew us , that all the crafty counsels and machinations of hellish projectors , are easily destroyed by the power and wisdom of the Almighty : when all was done , it was the Rod of God that swallowed them all , and was yet still it self , when they were vanquished : So as that whereby Satan thought to have won most honour to himself , ended in his shame and loss . What an infinite advantage did the powers of darkness think to have made , in drawing our first Parents ( by their subtil suggestions ) into sin , and thereby into perdition ; as imagining either mankinde shall not be , or shall be ours ? the incomprehensible wisdom and mercy of our God disappointed their hopes ; and took occasion by mans fall , to raise him up to a greater glory ; and so ordered it , that the Serpents nibbling at the heel cost him the breaking of his head . What Trophees did that wicked spirit think to erect upon the ruines of miserable Job ? and how was he baffled by the patience of that Saint ? and how was that Saint doubled both in his estate and honour , by his conquering patience ? How confidently did the subtilty of hell say , concerning the Son of God exhibited in the flesh ; This is the heir , come , let us kill him , and the inheritance shall be ours ? How sure work did they think they had made , when they saw him , through their subtil procurement , nailed to the Cross , and dying upon that tree of shame and curse ; when they saw him laid dead under a sealed and guarded Grave-stone ? And now , behold , even now begins their Confusion , and his Triumph ; now doth the Lord of Life begin to trample upon Death and hell ; and to perfect his own glory , and mans redemption , by his most glorious resurrection . And as it was with the Head , so it is with the members : when Satan hath done his worst , they are holier upon their sins , and happier by their miscarriages ; God findes out a way to improve their evils to advantage , and teaches them of these Vipers to make soverain Treacles , and safe and powerful Trochisces . Shortly , the temptations of Satan sent out from his power , malice , subtilty , are no other then fiery darts , for their suddenness , impetuosity , penetration : If we can but hold out the shield of faith before us , they shall not be quenched onely , but retorted into the face of him that sends them ; and we shall , with the chosen vessel , finde and profess , that in all things we are more then conquerours , through him that loved us ; and in a bold defiance of all the powers of darkness , shall say , I am perswaded , that neither death , nor life , nor Angels , nor Principalities , nor powers , nor things present , nor things to come ; nor height , nor depth , nor any other creature , shall be able to separate us from the love of God , which is in Christ Jesus our Lord ; To whom be all honour , glory , praise , power and dominion , now and for evermore . The Vniversal Receit for all Maladies . THese are , my son , special compositions ▪ of wholsome Receits for the several Maladies of thy soul : wherein it shall be my happiness to have suggested unto thee such thoughts as may any whit avail to the alleviation of thy sorrows . But , there is an universal Remedy , which a skilfuller Physitian hath ordained for all thy grievances ; and I from his hand earnestly recommend to thee : Is any among you afflicted ? let him pray . Lo here the great and soverain Panpharmacum of the distressed soul , which is able to give ease to all the fore-mentioned complaints . Art thou cast● down upon thy sick bed ? Call for the Elders of the Church , and let them pray . This was Hezekiah's receit , when he was sick unto death ; He turned his face to the wall , and prayed . This was David's receit ; Have mercy on me , O Lord , for I am weak ; O Lord heal me , for my bones are vexed . Take therefore the counsel of the Wise man ; My son , in thy sickness be not negligent , but pray unto the Lord , and he will make thee whole . Art thou soul-sick ? pray : So did holy David ; The sorrows of hell compassed me about , and the snares of death prevented me : In my distress I called upon the Lord , and cried unto my God. Art thou infested with importunate temptations ? Pray : So did S. Paul , when the messenger of Satan was sent to buffet him : Thrice I besought the Lord that it might depart from me . So did David ; Whiles I suffer thy terrours , I am distracted ; thy fierce wrath goeth over me : But unto thee have I cried , O Lord , and in the morning shall my prayer prevent thee . Art thou disheartned with the weakness of grace ? Pray : so did David : I am feeble , and sore broken , I have roared by reason of the disquietness of my heart : Lord , all my desire is before thee . Art thou afflicted with the slanders of evil tongues ? Pray : So did David ; The mouth of the wicked , and the mouth of the deceitful are opened against me : they have spoken against me with a lying tongue : Hold not thy peace , O God of my praise . Art thou grieved or affrighted with the Publike Calamities of War , Famine , Pestilence ? Pray : So good Jehosaphat presseth God with his gracious promise made to Solomen : If when evil cometh upon us , as the sword , judgement , or pestilence , or famine , we stand before this house , and in thy presence , and cry unto thee in our affliction , then thou wilt hear and help : and shuts up his zealous supplication with , Neither know we what to do , but our eyes are upon thee . Art thou afflicted with the loss of friends ? Pray , and have rec●urse to thy God , as Ezekiel , when Peletiah , the son of Benaiah died : Then fell I down upon my face , and cried with a loud voice , and said , Ah Lord God! wilt thou make a full end of the remnant of Israel ? Art thou distressed with Poverty ? Pray : So did David : I am poor and needy , and my heart is wounded within me : I became also a reproach to them , when they that looked upon me , shaked their heads : Help me , O Lord my God ; Oh save me according to thy mercy . Art thou imprisoned ? Pray : So did Jonah , when he was shut up within the living wals of the Whale ; I cried by reason of my affliction unto the Lord ; so did Asaph : Let the sighing of the Prisoner come before thee ; according to the greatnesse of thy power preserve thou them that are appointed to die . Art thou driven from thy Country ? pray ; This is the remedy prescribed by Solomon , in his supplication to God ; If thy people be carried away into a Land far off , or near : yet if they bethink themselves in the Land whither they are carried and turn , and pray to thee , in the Land of their Captivity . If they return to thee with all their hearts , and pray towards the Land which thou gavest to their Fore-fathers , &c. then hear thou from heaven their prayer , and their supplication . Art thou bereaved of thy bodily senses ? Make thy addresse to him that said , Who hath made mans mouth , or who maketh the dumb , and the deaf , or the seeing , or the blind ? have not I the Lord ? Cry aloud to him with Bartimeus , Lord , that I may receive my sight : And if thou be hopelesse of thine outward sight , yet pray with the Psalmist , O Lord open thou mine eyes , that I may see the wondrous things of thy Law. Art thou afflicted with sterility ? pray ; so did Isaac , so did Hannah ; she was in bitternesse of soul , and prayed unto the Lord , and wept sore and received a gracious answer . Art thou troubled and weakned with want of rest ? pray ; so did Asaph , I complained , and my spirit was overwhelmed . Thou holdest mine eyes waking , I am so troubled that I cannot speak : I cryed to God with my voice , unto God with my voice , and he gave ear unto me . Dost thou droop under the grievances of old age ? pray ; so did David ; Oh cast me not off in the time of old age , forsake me not when my strength faileth . O God thou hast taught me from my youth : Now also when I am old , and gray-headed , O God forsake me not . Art thou troubled and dismayed with the feares of death ? pray ; so did David , My soul is full of troubles , and my life draweth nigh unto the grave ; I am counted with them that goe down into the pit , I am as a man that hath no strength . Free among the dead , thou hast laid me in the lowest pit , in darknese , in the deeps : But unto thee have I cried , O Lord , and in the morning shall my prayer prevent thee . Dost thou tremble at the thought of judgement ? So did the man after Gods own heart ; My flesh trembleth for fear of thee , and I am afraid of thy judgements ; Look up with Jeremiah , and say to thy Saviour , O Lord , thou hast pleaded the causes of my soul , thou hast redeemed my life : O Lord , judge thou my cause . Lastly , art thou afraid of the power , malice , subtilty of thy spirituall enemies ? pray : so did David ; Deliver me from mine enemies , O my God , defend me from them that rise up against me ; Oh hide me from the secret counsell of the wicked ; Consider mine enemies , for they are many , and they hate me with cruell hatred ; O keep my soul , and deliver me : So did S. Paul pray , that he might be freed from the messenger of Satan whose buffets he felt , and was answered with , My Grace is sufficient for thee ; so he sues for all Gods Saints , May the God of peace tread down Satan under your feet shortly . Shortly , what ever evill it be that presseth thy soul , have speedy recourse to the throne of Grace ; pour out thy heart into the eares of the Father of all mercies , and God of all comfort , and be sure , if not of redresse , yet of ease : We have his word for it that cannot not fail us ; Call upon me in the day of trouble , I will deliver thee , and thou shalt glorifie mee : Fashionable suppliants may talk to God ; but be confident , he that can truly pray , can never be truly miserable : Of our selves we lie open to all evils ; our rescue is from above ; aud what entercourse have we with heaven but by our prayers ? Our prayers are they that can deliver us from dangers , avert judgements , prevent mischiefs , procure blessings ; that can obtain pardon for our sins , furnish us with strength against temptations , mitigate the extremity of our sufferings , sustain our infirmities , raise up our dejectednesse , increase our graces , abate our corruptions , sanctifie all good things to us , sweeten the bitternesse of our afflictions , open the windows of heaven , shut up the bars of death , vanquish the powers of hell : Pray , and be both safe , and happy . FINIS . Notes, typically marginal, from the original text Notes for div A45113-e3370 Gen. 48. 16. a Ps. 32 ▪ 3 Job 10 ▪ 1. Job 7. 11 Job 1. 21 Job 3. 3. Neh. 2. 2 Job 5. 6. 2 Kings 18. 25. Prov. 19. 18. Ps. 119. 75. Prov. 23 14. Joh. 11. 3 Job 2. 10 Luk 16 ▪ 25. 1 Cor. 11. 32. Bro. Sum. V. Infirmitas Heb. 12. 11. Job 6. 2 , 3 , 4. Psal. 22. 1. Psal. 6. 6 Lam. 3. 1 , 3 , 4. Psal. 50. 15. Mat. 11. 28. Isai. 35. 3 , 4. Lam. 3. 39. Luke 1● ▪ Eph. 6. 10. Job 6. 12 Gods most tender regard to us in sickness Ecclus. 38. 1. Mat. 8. 17. Psal. 41. 3 Luk. 6. 25. 2 Cor. 4. 17. 2 Cor. 4. 16. Heb. 12. 2. Notes for div A45113-e4720 2 Cor. 7. 10. Psal. 56. 8. Lev. 1. 9. Hebr. doct . in locum . * Rev. 1. 18. Lev. 13. 3. Job 33. 22 , 23 , 24. Zech. 13 1. 2 Kings 5. 18. 1 Tim. 1. 15. 2 Sam 12 ▪ 13. Rom. 5. 1 , 2. Ephes. 3. 12. Rom. 15. 3. Joh. 3. 36. Joh. 3. 15. Psa. 23. 1 42. 14. Psal. 3 6. Psal. 17. 8 , 9. Psa. 26. 3 Psal. 89. 49. Psa. 30 7 Rom. 8 37 Rom. 7 ▪ 2● Cant. 5. 6. ●oh . 3. 8. Cant. 4. 1● . Phil. 1. 6. Mat. 24. 51. Eph. 4. 23. Gen. 28. 16. Eph. 6. 4. Isai. 28. 10. 2 Pet. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 4. 4. Luk. 10 ▪ 20. 2 Pet. 1. 10 , 11. Rom. 8. 30. 2 Pet. 1. 5 , 6. Joh. 5. 24. Eph. 3. 17 ▪ 1 Joh. ● ▪ 10 ▪ 1 Joh. 5. 11 , 12. 1 Joh. 4. 19 ▪ 1 Joh. 3. 14. 1 Joh. 5. 1 ▪ 1 Thes. 5 24. 1 Thes. 5 23. Notes for div A45113-e6360 Heb. 2. 10. Iames 1. 13. Eph. 6. 12. Eph. 6. 10 , 11 , 13. 2 Cor. 12. 7. Verse 8 , 9. Iames 1. 2. Eph. 6. 12. Amos 2. 9. Psa. 124. 8. Psa. 28. 7 Psal. 62. 2 , 6. Psal. 18. 29 , 40. ●om . 8. 28. Cor. 7. 11. Gal. 2. 11 , 12 , 13. 1 Joh. 3. 9. Rom. 7. 15 , 16 , 17. Rom. 7. 13. Rom. 7. 24. Rom. 12 ▪ ult ▪ Mat. 18. 21. Mat. 18. 22. Notes for div A45113-e7290 Job 21. 24. Psal. 69. 29. Psal. 69. 5. Prov. 13. 7. Pro. 28. 20. 1 Tim. 6. 9. Mat. 12. 20. Mat. 19. 14. Lev. 3 7. Lev. 4. 14 Lev 1. 14 Lev. 5. 7 , 11. Lev. 12. 8 Lev. 15. 14. Ioel 3. 10. Psal. 119 ▪ 32. 1 Cor. 9 : 24. Psal. 119 ▪ 1● Psal. 84. 5 , 6 , 7. Jam. 1. 5. Mat. 5. 3. Psal. 17. 5. Psal. 119. 117 , 116. Mat : 14 : ●9 , 30 , 31 Notes for div A45113-e8160 Mat : 11 : 19 : Mat : 12 : 24 : Io. 19. 12 Mat : 26 : 65 : Joh : 10 : 20 : Mat : 27 : 63 : Joh : 14 : 30 : Ps. 52 : 2 : Ps : 57 : 4 : Psal. 57. 2 , 3. 2 Sam. 16 12. Mat. 5. 11. Job 31. 35 , 36. 2 Sam. 6. 22. John 15. 19 1 Pet. 4. 4 1 Cor. 4. 13. 1 Cor. 4. 9. Isai. 58. 8 Eccles. 9. 1. Prov. 10. 7. Notes for div A45113-e8960 1 Sam. 3. 18. 1 Sam. 4. 17 , 18. 1 Sam 4. 21 , 22. Exod. 26 7. Senec. Epist . 107 Lam. 3. 39. Gen. 15. 16. Jer. 5 ▪ 9. Sen. Ep ▪ 76. 2 Sam. 24 ▪ 13. 2 Kings 19. 35. 2 Sam. 24 ▪ 16. Psal. 91. 7. Isai. 59. 1 Notes for div A45113-e9680 1 Sam. 18 1. 1 Ioh. 4. 16. Sen. Ep. 63. 1 Cor. 7. 30 , 31. Prov. 14 20. Prov. 19 4. 1 Thes. 4. 13 , 14. Joh. 11. 12. Prov. 5. 18. Isai. 54. 6. Ezek. 24 16. Notes for div A45113-e10150 Prov. 23 5. 1 Tim. 6. 7. Luk. 12. 20. Matth. 6. 20. Job 1. Senec. Ep. 107. 1 Tim. 6. 8. 1 Tim 6. 7. Mark 10 23. Rab. Gamaliel . Mar. 4 19. Sen. Ep. 80. Epist. 36. Ep. 109. Brom. v. Elcemosyna . Senec. Ep : 108. Epist : 83 Epic. in Ep. Sen. 110 Notes for div A45113-e10860 Ps. 139. 12. Sir Walter Raleigh . Acts 5. 41. Rom : 8 : 21 : Notes for div A45113-e11230 Senec : Ep. 66. Gen : 13 : 1 : 1 Cor. 3 ▪ 21 , 22 , 23 ▪ 1 Pet. 1● Heb. 1 ▪ 1● 2 Cor. ● Heb. 1 ▪ 1● Notes for div A45113-e11750 Matth. 6. 22 , 23. Prov. 20. 27. Joh. 1. 9 , 7. Ruffinus Hist. l. 2. c. 7. Eccl. 11. 7. 1 Sam. 11. 1. Bromiard v. Sensus . Matth. 5. 29. Jer. 9. 21 Gen. 3. 6 Gen. 6. 2 2 Pet. 2. 14. Job 31. 7 Prov. 7. 27. Gen. 27. 25. Pro. 18. 14. Esth. 8. 16. Ruffin . Eccl. hist l. 2. c. 7. Mr. Fisher of Trinity Colledge in Cambr. Suidas ex Aristophane . * The Lord Verul . Fr. Bacon in his Naturall Historie . Suidas v. Hippias . Rom. 10. 17. Prov. 20. 12. Mat. 13. 13. Notes for div A45113-e12910 Gen. 25. 2. Gen. 30. 1. Psa. 127. 4. Vers. 6. Psal. 17. 14. Gen. 20. 17 , 18. Hos 9. 14 Jer. 22. 30. 1 Sam. 2. 5. Psa. 113. 8. Gen. 3. 16. Gen. 25. 20 , 21. Gen. 25. 22. Gen. 25. 25. Gen. 27. 41. Prov. 10. 1. Prov. 15. 20. Prov. 10. 1. Prov. 19. 13. Prov. 19. 26. Artemidor . de Insomniis , l. 1. c. 16. 1 Tim. 5. 8. Psa. 147. 9. 1 Sam. 1. 8. Notes for div A45113-e13690 Esth 6. 1 Dan 2. 1. Eccl. 8 ▪ 16 Jer. 31. 26. Ps. 127. 2 Psa. 77. 4 Cant. 5. 4. Goul. Histoires Memorables . c. Ve●lles . Patholog . l. 5. c. 2. Lib. De morbis capitis , c. 16. Goulart ibidem . Matth. 4. 4. Deut. 8. 3. Sozomen . l. 6. c. 29. 1 Thes. 4. 16. Notes for div A45113-e14350 1 King 1. 1. Josh. 14. 10 , 11. Deut. 34 7. Gen. 5. 27. Psal. 90. 10. Sen. Ep. 58 ▪ Gen. 18. 12. 2 Sam. 19. 35. Eccl. 12. 1 , 2 , 3. Dan. 7. 9 13. 22. Exod. 23 26. Exod. 20 12. Zech. 8. 4. 1 Sam. 2. 32. Lev. 19. 32. Isai. 9. 15. Prov. 16 31. Prov. 20. 29. Lam. 4. 15. Judg. 16. 6. Job 32 7 Ecclus 25. 4 , 5. 1 Kings 12. 6 , 7 , 8 ▪ 9 , 10 , &c. Psal. 92. 12 , 13. 2 Cor. 5. 6. Cicero de Senect . Notes for div A45113-e15430 Psa. 116. 3. Psal. 88. 3 , 4 , 5. Isai. 38. 14. Psal. 18. 5 , 6. Psal. 68. 20. Phil. 1. 21. Wisd. 1 ▪ 13. 2. 24. Psa. 116. 15. Ecel . 11. ult . ● Cor. 15 ▪ 31. Phil. 1. 23. Gen. 15. 15. Gen. 49. 33. Deut. 32 49. Josh. 23. 14. Sen. Ep. 91. Psal. 89. 49. Psal. 90. 3 , 5 , 7. Job 14. 14. Ecclus. 41. 3. Sen. Ep. 36. Ecclus. 41. 2 ▪ Iob 3. 21 , 22 , 23. i Cor. 15. 35. Ps. 72. 16 Sen. Ep. 36. Matth. 9. 24. Luke 8. 52. Job 7. 21. 2 Sam. 7. 12. 1 Cor. 11 ▪ 30. Psal. 94. 17. Phil. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●eb . 12. 2 2 Tim. 2. 12. Matth. 8. 29. Mat. 17. 4. * Lo. Ba●●● his Advancement of learning . 1 Tim. 1. 12. 2 Tim. 4. 7 , 8. Plato Phaedone . F ▪ Cosfin . de morte Bella●mini , p. 28. 2 Cor. 5. 1. Wisd. 3. 1 , 2 , 3. Jona . 4. 3 Phil. 1. 23. 1 Tim. 3 ▪ 16. Heb. 12. 23. Luke 2. 29. Vers. 26. Acts 7. 56. Notes for div A45113-e17450 Heb. 9. 27. Acts 2. 20. Mal. 4 ▪ 1. 2 Pet. 3. 10. 2 Thes. 1 ▪ 7 , 8. Isai. 66. 15 , 16. Mat. 25. 31 , 32. Rev. 1. 7. Joel 2. 31. Mal. 3. 2. 2 Pet. 3. 4 ▪ 2 Pet. 3. 9. Heb. 10. 37. 1 Thes. 4. 16. Verse 17 Verse 18 1 Thes. 4. 15. 1 Cor. 6. 1. Verse 3. Rev. 3. 21. Acts 24. 25. 2 Cor. 5. 11. Rom. 5. 1. Act. 3 ▪ 21 Dan. 7. 8 , 9 , 10. Rom. 2. Heb. 10. 27 Luke 21. 28. Eph. 4. 30. Phil. 2. ● Rev. 1 ▪ 7. Psal. 96 ▪ 11. Verse 12 Verse 13 Mat. 24. 46. Phil. 3. 21. Notes for div A45113-e18520 Exod. 7 ▪ 12. Vers. 22. Exod. 8. 7. Job 1. 19 Job 1. 3. Rev. 13. 13. Eph. 5. 6. Eph. 6. 12. Eph. 2. 2. Exod. 8. 8 , 9 , 10 , 11 2 Kings 6. 16. Cantic . 3 ▪ 7 , 8. Ps. 91. 9. Vers. 10 , Vers. 11. Vers. 12. Vers. 13. Psal. 3. 6 ▪ Ps. 118. 12 ▪ Ps. 46. 1 , 2. Isai. 12. 2 Psal. 68. 1 ▪ 2. Gen. 3. 15. Rom. 16 ▪ 20. Ps. 11● ▪ ● ▪ Col. 2. 15. Rom. 8. 37. Gen. 3. ● ▪ Rev. 12 ▪ 9. Rev. 20 ▪ 2. 2 Cor. 2. 11. 2 Cor. 2. 11. Ephes 6. 11. Luke 16 ▪ 8. Prov. 30 ▪ 2. Verse 3. Psal. 119 ▪ 98. Deu● ▪ 3 ▪ 9 ▪ Ephes. 1 ▪ 17 ▪ 1 Cor. 1 ▪ 30 ▪ Mat. ● ▪ Mark ▪ ● ▪ Luke ▪ ● ▪ Eph ▪ 6. 16. Rom. 8. 37. Rom. 8. 38. Notes for div A45113-e19620 James 5. 13. James 5. 14. ● Kings ●0 . 1 , 2. Psal. 6. 2. ●cclus ●8 ▪ 9. Psal. 18. 5 , 6. Psal. 116 ▪ 3 , 4. ● Cor. 1● ▪ 8. Psal. 88 , 15 , 16. Verse 13 Psal. 38. 8 , 9. Psa. 109. 2. Verse 1. 2 Chro. 7. 13 , 14 , 15. 2 Chron. 20. 19 , 12. Ezek. 11 ▪ 13. Psa. 109 ▪ 22 , 25 , 26. Jonah 2. 1 , 2. Ps. 79. 11. 2 Chron. 6. 36 , 37. 38 , 39. Exod. 4. 11. Mark 10. 47 , 51. Psal. 119. 18. Gen. 25. 21. 1 Sam. 1. 10. 1 Sam. 2. 21. Ps. 77. 3. Verse 4. Verse 1. Ps. 71. 9. Vers. 17 , 18. Ps. 88. 3 Verse 4. Verse 5. Vers. 6. Vers. 13. Psal. 119 ▪ 120. Lament . 3. 58 , 59. Ps. 59. 1. Psal. 25. 19 , 20. 2 Cor. 12 ▪ Rom. 16 ▪ 19. 2 Cor. 1. 3. Psal. 50. 15. 
A45776	----	Levamen infirmi: or, cordial counsel to the sick and diseased Containing I. Advice concerning physick, and what a physician ought to be; with an account of the author's remedies, and how to take them. II. Concerning melancholy, frensie, and madness; in which, amongst other things, is shew'd, how far they differ from a conscience opprest with the sense of sin, and likewise how they differ among themselves. III. A miscellany of pious discourses, concerning the attributes of God; with ejaculations and prayers, according to scripture rule. Likewise an account of many things which have happen'd since the creation. To which are added several predictions of what may happen to the end of the world. The whole being enrich'd with physical, pious, moral & historical observations, delightful to read, & necessary to know. By D. Irish, practitioner in physick and surgery, now dwelling at Stoke, near Guilford in Surry, where he is ready to serve any person, to the utmost of his skill. Irish, David. 1700 Approx. 237 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A45776 Wing I1036 ESTC R221621 99832915 99832915 37390 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45776) Transcribed from: (Early English Books Online ; image set 37390) Images scanned from microfilm: (Early English books, 1641-1700 ; 2187:21) Levamen infirmi: or, cordial counsel to the sick and diseased Containing I. Advice concerning physick, and what a physician ought to be; with an account of the author's remedies, and how to take them. II. Concerning melancholy, frensie, and madness; in which, amongst other things, is shew'd, how far they differ from a conscience opprest with the sense of sin, and likewise how they differ among themselves. III. A miscellany of pious discourses, concerning the attributes of God; with ejaculations and prayers, according to scripture rule. Likewise an account of many things which have happen'd since the creation. To which are added several predictions of what may happen to the end of the world. The whole being enrich'd with physical, pious, moral & historical observations, delightful to read, & necessary to know. By D. Irish, practitioner in physick and surgery, now dwelling at Stoke, near Guilford in Surry, where he is ready to serve any person, to the utmost of his skill. Irish, David. [8], 127, [1] p. printed for the author: and are to be sold by Isaac Walker, bookseller in Guilford, London : 1700 Copy has print show-through. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Physicians -- Early works to 1800. Mental illness -- Early works to 1800. Medicine -- Early works to 1800. Devotional literature -- Early works to 1800. 2003-09 TCP Assigned for keying and markup 2003-10 SPi Global Keyed and coded from ProQuest page images 2003-11 Rina Kor Sampled and proofread 2003-11 Rina Kor Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion Levamen Infirmi : Or , Cordial Counsel to the Sick and Diseased ▪ CONTAINING I. Advice concerning Physick , and what a ●hysician ought to be ; with an Account of the Author's Remedies , and how to take them . II. Concerning Melancholy , Frensie , and Madness ; in which , among●t other things , is shew'd , how far they differ from a Conscience opprest with the Sense of Sin , and likewise how ●hey differ among themselves . III. A Miscellany of Pious Discourses , concerning the Attributes of God ; with Ejaculations and Prayers , according to Scripture Rule ▪ Likewise an Account of many things which have happen'd since the Creation . To which are added Several Predictions of what may happen to the End of the World ▪ The whole b●ing enrich'd with Phys●●al , Pious , Moral & Historical Observation● , delightful ●o read , & necessary ●o know . By D. IRISH , Practitioner in Physick and Surgery ▪ now Dwelling at Stoke , near Guilford in Surry , where he is ready to Serve any Person , to the utmost of his Skill . LONDON , Printed for the Author : And are to be Sold by Isaac Walker , Bookseller in Guilford , 1700. To the Worshipful and much Esteemed Mr. Robert Berry , Mayor of the Ancient Corporation of Guilford in Surry ▪ And to all my Loving Neighbours and Friends . Worthy Friends , THat I might pay a more than Momentary acknowledgment for the many Tes●●●●●ies of Love and Honour I have daily receiv'd at your hands ever since Providence brought me amongst You , I humbly lay at your feet this little Book : And since Friendship is best preserv'd and cultivated by mutual Obligations , I will ( which indeed is all I can do on my part ) in Return of Your many good Offices ▪ when ever any of You , or your Friends , are pleased to call for my Assistance , make it my sole care and design to Administer proper Medicines , as the Patients necessity shall require . Another Reason of my Dedication , arises from the knowledge I have of Your Zeal ●or Godliness , and the Propagation of the true Religion , to which I hope this my little Book will in some measure Contribute . I need no● stimulate You to the encouraging of Virtue , and curbing of Vice , since I know that You , according to the Power God has invested You with , will take care to punish Iniquity , and maintain the Purity of the Christian Religion , which has suffer'd so long by the Remisness of many of its Professors , insomuch that Atheistical Principles and Practices have strangely gotten ground of Gospel Truths , to the Spiritual Grief of all the Godly . And now since I consider'd that Spiritual and Corporeal Maladies are the two grand Misfortunes of Mankind , I have in these sheets endeavour'd to Remedy both . Physick is chiefly what I Profess , nor am I asham'd since it is of such Intrinsick worth , that it even adds honour to the most honourable Practitioner : That it is profitable to the Natural Body , and consequently to the Body Politick , since the latter consists of the former as a Whole do's of its Parts , must be acknowledg'd by every one that is Sanae Mentis , and needs not Helebore . Hence the Wise Gre●ians did not without Reason highly commend Hypocrates , and the Latines their Corne●ius Celsus , for their Courage in first Ven●uring , and Wisdom in wading into the Depth ●f this Mystery , and for their transmitting in ●heir Works this Noble Art to Posterity . This Art was anciently Valu'd at so high 〈◊〉 Rate , that Apollo and Aesculapius , steemed by some the first Founders of Physick , ●ere adored as Gods for the Excellence of their ●●vention . Besides , the Word of God , which ●ndeniably Warrants our Esteem for whatso●ver it Extolls , mentioneth Phisitians by way ●f Honour before the giving of the Law ; ●e which doth not only implicitly allow , but ●xpresly Commands ( if the Old English Tran●ation be credited ) the use of Physick ; see ●en . 50.2 . Psal. 147.3 . Exod. 15.26 . ●od giveth Medicines to heal , Health is the ●rince , the first Born , as Life is the King , of ●utward Blessings . The Widow in the Gos●●l disesteemed all her substance in comparison 〈◊〉 this Iewel : And Job said , Skin for Skin , and all that a Man hath to save his Life . The Phisitian , who is Manus Dei , brings ●his precious Pearl , Health to the oppressed Sick , where God sees it n●cessary for their futur● good . God and Nature ( qui nihil frustra agunt ) have appointed Herbs not only for Meat , but also for Medicines , the virtue and value of which would never be found out , no● made serviceable to their right Ends , if some did not employ their time and tallants in search thereof : tho' 't is a task full of difficulties ; for the natures or effects of Simples alter according to the difference of places in which they grow , and according to the Constitution of the Persons to whom they are given . How miserable then are those places where nothing but ignorant Pretenders abound , whose Medicines are usually worse than Ineffectual , an● such as take them are deliver'd up to th● Mercy ( I should rather say , Cruelty and Execution ) of Ignorant Pretenders . On the othe● hand , what a great felicity and happiness is i● when the Sick and Diseased meet with Persons both of much Science and Conscience , wh● ●nderstand and consider the Cause of Diseases , 〈◊〉 Nature of Ingredients , the Constitution of ●atients , the difference of Climates , and the ●roper Seasons of Administring Physick , and ●aithfully , according to these Circumstances , Prescribe and Apply it . Yet , dear Countrymen , all this without God●iness is not enough , which , as the Diamond to ●he Ring , addeth real Value to all natural and ●cquir'd Accomplishments , and which is the ●nly Ark for the Soul to be shelter'd in when a Deluge overfloweth . O! how glad would ●●sanctified Schollars be , who are now cry'd up for sublime Wits , for the Quintessence of Learning , for living Libraries , and Divine Eagles , for Magistri Sententiarum , Doctores Angelici , Seraphici , Subtiles , and what not , if they could pass at the great Day for the greatest Ignorants , and most illiterate Innocents that ever were in the World. ' Tho' my Practice is Physick , yet have I presum'd to Write of Holy and Spiritual things , because Religion is absolutely necessary in all ; and also to beget in all Men diligent endeavours after true Piety , as the onl● means to arrive at a right management o● their Parts . The Lord grant that what I have written ▪ may be apply'd as Medicinal , to the health o● my own , and the Souls and Bodies of others ▪ which is the hearty Prayer of Honoured Sir , And dear Countrymen , Your true Friend , and Humble Servant , D. Irish. David Irish , Practitioner in Physick , His Advice concerning Physick . PHysicians are called by Herophilus ▪ Man●● Dei , the Hands of God , and not very improperly , since they are the Instruments he often uses in restoring Health , and repairing decayed Nature : they ought with no less Cheerfulness and Diligence help the Poor in their Extremity for nothing , or at most , for a very small Reward , as the Rich for great Sums , since it is not the Physician , but GOD that cures ; for in Exod. 15.26 . God saith , He will put away their Diseases , and heal th●m , if they keep his Commandments , it should go well with them , and they should be free from Diseases . In other places God hath stiled Himself Iehovah Rophe , the Lord the Physician , and worthily , for from Him comes the Gift of Healing ; therefore , as I said before , Physicians and Chirurgeons also are but God's Inst●uments , who act under Him. 'T is He only that can command Health ; all the Medicinal means Physicians use are but the order in which he is pleased ●o work such effects on our Bodies as he sees ●ittest for us . And no doubt but the Science of Physick ●●de a part of the great Wisdom wherewith God ●●spired Adam ; for , questionless , thi● enabled him to perform the Office of a Midwife , and to assist Eve in her Extremity ; for , as may be gathered from Scripture , her Travail-Pains were as great as those of her Posterity and Sex are at this day . Here it may not be imp●rtinent to observe , That Children , as soon as th●y are born , ( a good Argument of their Original ) call out upon the two first Letters of our first Par●nts Names ; the Males crying A E , A E ; and the Females , E A , E A , as a Token of the miserable Condition Adam and Eve ▪ by their Disobedience , ent●il'd upon their Pos●●rity ; for indeed , by their breaking God's first Commandment , we had all for ever perished , were not God's Mercy great and wonderful towards his People , in working a means for their Redemption , as well as for their Recovery of Health , which is very ea●ie to be understood by the Angels Salutation , in his using the aforesaid Letters E V A , the Name of the Woman , ( who at first ma●● us Bondsmen ) to make us free , when the Angel Gabriel inverted their Order , an● pronounced them A V E to the Virgin Mary . Since , as is said , God is the great Physician , whensoever we are Sick , or any ways Infirm , let us call upon Him for Help , and He will hear us , being alway●●eadier to give than we to ask , 2 King. 20.5 , &c. consider then what God said to Hezekiah ; Behold , ( said he ) I will heal thee . And Isaiah said , Take ● Lump of Figs , and they took them , and laid them on the Boile , and Hezekiah recovered , and lived 15 years after , Isa. 38. and Iohn 9.6 . which Examples teach us , that without God the Prescriptions of Doctors signifie nothing , but where God pleases , even ordinary means have great power to procure Health , which once obtain'd , Men ought to give Praise to God in perpetual Gratitude for their Recovery ; but Men are in this , as well as in other Duties , too remiss , as appears by the Ten Lepers which Christ cured , of whom there was but one that return'd Him Thanks ▪ tho' He expects the same return from all , ( Rom. 12 ▪ Tit. 2. ) especially those He heal'd and cured of troublesome and dangerous Diseases . We have his Word to ground our hopes and boldness upon in asking , where He tells us , That He that heareth his Word , and believeth on Him , shall obtain Eternal Life . Now , if upon such Conditions He will give us Eternal Life , we need not doubt but that He will give us a temporary Health , if He sees that it be good for us , or condusive to that Life which i● Everlasting . Therefore let us , as those that are not without Hope , be stedfast , unmoveable , always abounding in the Works of the Lord , forasmuch as we know our Labour is not in vain in the Lord , 1 Cor. 15.58 . Ex libris nemo evasit artifex , No Man becomes an Artist by Books , only this , as in most Arts , so in Physick , is undoubtedly true . Believe me , a greater insight is required to the making of a Physician ▪ than what the best Books in the World can furnish a Man with ; one must have Time and Experience to gain an acquaintance with the K●owledge of Man's Body , and the Use of Instruments belonging to the Art ; 't is Practice that best teaches us the Virtues of Simples , and which alone can make Medicines call'd Experienced truly so . He that is only Book-learn'd , his Skill at best is but Skin deep ; Galen discreetly compares such to those Pilots , who by Books only will undertake to steer a Ship into any part of the World , tho' they were never at Sea before ; but the End of such a Man 's Undertaking would doubtless be as dangerous to himself , as the Attempts of a Book-learn'd unexperienced Physician are to those he first practises on . Yet we have store of young Doctors , some of which not over-learned , who , as soon as ever they come out of the University , will undertake to write Prescriptions to the Apothecaries for Medicines to cure the Sick even of the most obstinate and intricate Diseases , when they are void of all manner of Experience and full of nothing at best but Noise and speculative Notions : But since these two contribute little to the Recovery of the Sick , they are not by wise Men to be relied on , except when no others c●n be had ; of this I will say no more , but tell you what an Emperor did on the like Occasion , when a young Doctor was brought to him . Doctor , said the Emperor , How many hast thou kill'd in the time of thy Practice ? The young Graduate answer'd , May it please your Highness , Not one . To him the Emperor gave his Fee , and bid him be gone ; for , said he , I 'll take nothing from such a Doctor that has not kill'd any one in his Practice ; he may try Experience upon me , and so kill ●e first : Fetch me an old experienced Physician ; for I 've no mind to give beginning to any Man's Art by my End or D●ath . Then they brought to the Emperor an ancient , grey , old Doctor , of whom the Emperor , as of the former , demanded , How many he had killed in his time of Practice ? The Doctor answered , stroaking his Beard with his Hand , If your H●ghness can number these grey Hairs on my Chin , then I can tell you the Number of those to whom my Practice prov'd fatal ; but by my then Killing , I have now well in●orm'd my self of the way of Curing . God have Mercy , old Doctor , reply'd the Emperor , I find by your Confession that you are an experienc'd Man , I 'll venture to take something from you , or by your Directions , for I know , continued the Emperor , that by the Divine Decree of God Almighty , all Metals , Minerals , Herbs and Plants , enrich'd with various Scents , Tasts , Colours and Forms , grow and spring forth of the Earth , possest with many and great Virtues , insomuch , that I hold it a great Offence to attribute to any other than to the Deity the Benefit of a Blessing adapted for so many Uses ; besides , the Knowledge of the Virtues of these things is no less than Divine in its Original ; for certainly no Man's Capacity could ever attain to the Knowledge of these things at first , without the Assistance of a Supernatural Power and Inspiration ; this being so , 't will be easily granted , that when in the beginning God breathed into Adam the Breath of Life , he then also taught him the Knowledge of Nature in all her intricate Operations , Faculties and Virtues , that is , discovered to him , the secret Energy of all things contained in the Circuit of this Universe ; and at this day we see the same God preserves by means all those Beings he at first made without means . In fine , said the Emperor , I will not adventure to be preserv'd by unexperienced Men , lest I should Shipwrack my self upon the Rocks of horrid Ignorance ; but will look for the Continuance of my Life from those whose Experience , under God , has furnish'd them with the Me●ns and Methods of preserving Nature . You see , Reader , ●n Example of a wise Emperor , to teach thee a Les●on of necessary Caution Since the Lord has endow'd the Earth and its ●umerous Product with many Medicinal Virtues , 't is 〈◊〉 well irreligious , as 't is foolish in any , to di●own their Being , or to abhor their Use. From the Lord , as we have elsewhere said , cometh the Gift of Healing ▪ which also appears from Scripture , seeing God is therein stiled , the Only Physician . God was the first Operator , as you will confess upon calling to mind his taking out one of our Grand-Father Adam's Ribs whereof to make a Woman , which thing was so wonderful , that it may well be counted the greatest as well as the first Operation . Our Blessed Saviour ●ook his Name from his healing Nature , and to countenance our Practice made use of ordinary means , as Clay and Spittle , in Restoring Sight to the Blind ; not but that he was able to have alone perfected the Cure by his powerful Word , without such means , were it not that he meant to show us , by his Example , that with Means , and God's Blessing thereon , much may be done in Restoring Health to the Sick , and Ease to those in Pain . 'T is above 5700 Years since God first taught our great Grand-Father Adam the Virtues of all things , and consequently furnish'd him with the main Materials fit for a Physician and Surgeon ; but as to the practick part , by what I have already said , the latter is more ancient . Let us be moderate in our desire after Knowledge , lest by a too hot pursuit , we , with Adam , not only lose what we seek for , but our primitive Science and Happiness into ▪ the Bargain ; therefore let us take our Saviour's Advice along with us , First to seek after the Kingdom of Heaven , and then all other things shall be added unto us . Let us then take heed , that we set not our Affections too much upon the things of this World , but rather let us seek after the true Knowledge of God ; but we have no means to know God to purpose but by his Word ; therefore let us study his Word , that we may have Eternal Life , which Word will in the next World bring us to it ▪ and then we shall know the great Creator of the World , and us : and since even now all our little Knowledge , Arts and Sciences , come from God , let us then wholly rely upon Him ; for except we abide in Him we can do no good thing , John 15.16 . Next , I will give you to understand what manner of Men Physicians and Surgeons ought to be ; Omnibus aliis Medicus praestantior unus . They ought to excel others in fearing God , and eschewing Evil , as much as Divines themselves ; for truly the Divine and Physician conveniunt in uno tertio ; they are both for Curing ; the Divine heals Corpus per Animam ; the Physician , Animam per Corpus . Every Divine is a Spiritual Physician , and every Physician ought to be a Spiritual Divine , tho' not by Profession , yet by Practice ; for into their Hands God has put the Lives of those he lov'd so well , that he Redeem'd them by the Blood of his only begotten Son. St. Luke , the beloved Physician , was a Divine Evangelist , and commends the Study of those great Books of God , the Book of his Scripture , and that of his Creatures , since the glory of God , and the good of his Creatures , ought to be the Mark to which all the Endeavours of Physicians ought to be directed . Physicians should by no means give the least Entertainment to such a Monster as Covetousness within their Breasts ; nor ought they to have any respect to Persons , but go as freely to the Poor for a little Money ▪ or for nothing , when Need requires , as to the Rich for ample Rewards ; for those that give to the Poor , lend to the Lord , and may be sure God will reward them double-fold . On the other hand , a Physician is not bound to behave himself in this manner to the Rich , but may take his Fee lawfully and cheerfully when it is offer'd ; but there are too many who are willing to have the Physicians Help , but slow in Paying him . Hence 't is observ'd , that a Doctor appears to his Patient in three different Forms : First , when he tells the Patient there is hopes ; O then he appears as an Angel. Next , when the Cure is perform'd , the Patient looks upon his Physician as a God. But lastly , when the Physician demands his Reward , then his Patient takes him for a Devil . Thus different Circumstances beget different Opinions in those hateful Minds that are corrupted by Avarice and Ignorance . Therefore it ▪ is the Physicians and Surgeons Rule , Accipere dum dolet , to take the Sound Fee whilst the Sick Hand gives it . Life is short , Art long , Occasion sudden , Experience dangerous , Judgment difficult : Hence we may conclude , there are but few good Physicians ; and yet it is not sufficient , tho' the Physician or Surgeon do their Parts or Office , unless the Patient and his Attendance do their Duty also , whereby outward things may be as well order'd as those that are given inwardly ; this is the main Hinge upon which all the rest turn ; and therefore ought earnestly to be prest , and all too little to make Servants diligent : The Physician ought to be faithful and cautious in Practice ; for Life hangs as it were but by a slender Thread , and is at best but short , yet is apt to be made much shorter by many Accidents , and those very small ones too . Art is long , if Theory and Practice are consider'd . Diseases are sudden , and if not suddenly removed , may quickly ruine . Past Experiments , if not well understood , may lead the Physician into Errour ; besides , Judgment is very difficult , through the Variety of Diseases and their Causes , which , by the Fault of the Sick and his Attendance , are many times not perceived even by Physicians of greatest Abilities . Astrology , tho' in many of its parts is accounted ●idiculous , yet is greatly ( if not only ) useful for ●hose that study Physick ; for without it the pre●ended Physician can never have the true Knowledge of the Crisis , or Critical and Judicial Days . It is most certain , that Hippocrates and Galen , the two Pillars of the Art of Physick , found out the Use of Vegetables and their Natures , as also many other Physical things , by the Influence of the Stars . But God is the Governour and Disposer of all their seve●al Virtues ; and when they are transplanted out ●f their natural Soil , they lose their Planetary Vir●ues in a great measure , yet they continue with the ●ame Colours and Smells , tho' not so strong ; there●ore the Chymical Extractions made from them , where they naturally grow , are the best of Medicines , ●f administred according to Astrological Rules , the want of knowing which , is the cause of great Errors ●n many Physicians ; but for finding out any Disease , ● say with Mepardus , Potius lotium inspiciendum quam ●astra , That the Vrin is rather to be look'd into than the Stars . We read in Holy Writ , That the Physician is honourable ; understand this of him that is expert ; for one ignorant in his Art renders himself despicable and ridiculous . Now the way to make him perfect , is to know Nature , and her secret Operations . It is not the Physician 's feeling the Pulse of the Party , or questioning with him how he feels himself , and in what part of his Body he is most afflicted , that can give a Man a thorough understanding of his Malady . The Pulse is deceitful , and the Patient himself is oft ignorant : These then , I say , are not s●fficient grounds for him to proceed upon , and yet without a good Foundation the Fabrick is not likely to be well built , or at lea●t not to stand long : How , alas , should Man , ove●●ome with the weight of his own Torture● or dis●ra●●●d with a too viol●nt Desire for prese●● Relief , ●●fine the State of his own , perhaps , unspea●able Misery ; and yet , I ●ay , the Cause of a Disea●● must be first known b●●●r● the Doctor can make 〈◊〉 Medicine judicially pr●●er , or undertake with a 〈◊〉 Conscience to make a Cure ; this being so , the Natu●● and Temper of the Patient ought to be known , an● that can never be d●●cer●'d by looking on the Patien● and fee●ing the Pulse , tho' this is all most of t●● ignorant Pretenders ground their Proceeding upon , when as that which unerringly signifies t●● Complexion to be Sanguine , Phlegm●tick , Choleric● or Melancholly , is not any inferior thing : No , it 〈◊〉 the Superior Bodies that best explain the Matte● Thus Saturn signifies Melancholy , Iove Sanguin● Mars Choler , &c. and every one knows , that by th● Moon Convulsion-Fits are foreseen ; therefore , 〈◊〉 Galen , Hippocrates , and all the rational and ancien● Physicians and Students of Nature were eminently skill'd in this sort of Astrology ; so they esteem'd ▪ and with Reason , all Pretenders to Physick , that wer● ignorant of Astrology , to be rather Fools than Physicians . Hence Galen admonisheth all Men not to trust themselves in the Hands of that Physician , ( o● rather ignorant Pretender ) who is not skill'd in Astrology , since the Ignorant therein are not abl● to perform with Certainty any Cure whatsoever ▪ Besides , what will cure a Flegmatick Man of a Fever , will not cure one that is Cholerick ; and then the pret●nded Physician seeing his Medicine doth no● work the like Operation as formerly , supposes the M●lady to be somewhat else , and himself mistaken , ●●d then he falls another way to work ; and so , to be ●●ort , kills the Patient with a great many Thanks 〈◊〉 Gratuities both of Money and Gifts ; for ( as 〈◊〉 Ignorant about him suppose ) he doing his En●eavour to cure the Sick , ought to be well rewarded , ●●pecially if he can but talk of this rare Cure , and ●hat excellent Remedy , and preach himself up , and ●thers ( a thousand times more knowing than him●elf ) down , and now and then use some Latin in his ●iscourse , and flourish it out with hard Words to ●he Ignorant ; I say , he carries it then , whether he ●ave or kill , and that with a great deal of Credit , as 〈◊〉 and his ignorant Friends think . Likewise Blood-●etting , if the Heavens be not duly observ'd , is of no Efficacy , and sometimes they hinder Phlebotomy , which the ignorant Surgeon colours with saying , ●he Party is faint-hearted , or hath much Wind in his ●eins , or with some such like ridiculous Whimsie ; for they know no better , being ignorant of Astro●ogy , which is a speculative Science , very necessary ●n the Administration of Physick , being counted by the ancient Practitioners of Physick , rather Divine , than Diabolical or Conjuring . I say more of this than otherwise I would , did I not greatly desire that all good Arts , especially those I am conversant in , might be refined from their Dross , and that Knowledge might still encrease upon the Earth . It is generally taken for granted among the unskilful , that the seventh and fourteenth Days are critical , which they call the first and second Crisis ; but 't is not true ; for the true Crisis is thus known , look at the time of the Parties first falling sick , in what Sign , Degree and Minute of the Zodiack the Moon is in , and when she comes to the Square thereof , that is the first Crisis ; when she comes to the Opposition or opposite place thereof , it is the second Crisis ; the next Square is , the third Crisis ; and the same 〈◊〉 where she was at the first falling sick , is the four●● Crisis , and so go on . Again , the Judicial Days a● the middle , between the two Crisis ; Critical 〈◊〉 are known by Astrology , and no otherwise . 〈◊〉 Crisis is the sudden Motion of the Disease , eithe● towards Health or Death . By Astrology also , 〈◊〉 the sight of the Urin , the honest Physician may clearl● discern which way the Disease will tend . And th●● much of the Excellent use of Astrology , as the ancient Practitioners used ; and thus far I allow 〈◊〉 Astrology , believing stedfastly that the Stars are fo● Signs , and for Seasons , and that God rules them ▪ therefore God is the Governour of all things above and here below ; and therefore I pray thus , Hi● Will be done on Earth , as it is in Heaven . Amen . There is , that I may speak all in a word , requir'd in a Physician exquisite Knowledge , long Practice , great Virtue , and good Success . The Sick is to be patient and obedient , Apothecaries and Surgeons exact , Nurses also must be careful and diligent in observing the Physicians Directions ; nay , the Air , Linen , Diet , and Beds of the Sick , ought to be convenient , and according to Direction . Medicine is an Art , some say a Science , removing Diseases ; its Subject is Man's Body , or indeed , I may say , all things sensitive are its Object ; its End is Health . In it are five parts . 1. Physiologia , which is the Knowledge of the Body , fram'd of Elements , Temprements , Parts , Faculties and Functions . 2. Pathologia , which is exercis'd about things preternatural ; and such are all things that bring Diseases . 3. Semeiotica is that part of Physick in which is handled the Method of knowing , as well the present as the future Estate of ●an . 4. Hygeine is that part of Physick employ'd out the Preservation of Health . 5. Therapeutica , ●●ich is that part which respects the Restoring lost ●ealth , and is divided into two parts ; The first con●●●ns the general Method of Curing , proposing all ●les necessary for the Cure of all kinds of Diseases , ●●ether similar , organick , or common : The second 〈◊〉 Rules for the Curing particular Diseases ; it is 〈◊〉 Practick , being nothing else but the practick ●ethod of Curing each particular Disease . Chirurgery teaches how to contribute to the Cure 〈◊〉 many Diseases by Manual Operation ; it is in ●●ny things subordinate to Physick ; for as some di 〈◊〉 Arts into Architectonick or Magisterial Arts 〈◊〉 Ministerial Arts ; so according to them the Art 〈◊〉 Physick is an Art Magisterial in a knowing Phy●●●ian , who not only prescribes a Remedy , but can 〈◊〉 show the Reasonableness thereof , when as the 〈◊〉 Ministerial is that which follows the Directions 〈◊〉 the Art Magisterial , without giving the Reason . 〈◊〉 for Example . The Art of Breathing a Vein in a ●●rgeon , whose Province is to execute the Commands 〈◊〉 the Physician , tho' he know not the Reason why 〈◊〉 Physician so commands . The Art of Surgery is very ancient , for which ●eason perhaps it is that the Words to the Surgeons 〈◊〉 is , De Praecipientia Dei. 'T is exercis'd espe●●ally on external Parts , yea , and on internal too ▪ 〈◊〉 far as Hand or Instruments may reach . It con●●ins four Parts , ( the Knowledge of which makes a ●●mpleat Surgeon ) viz. Composorix , Ablatrix , Sepe●●trix , Apposearix ; it con●iders Anotomicks in the ●●ructure of Humane Bodies , &c. Secondly , The ●●ysical State of the same . It also enquires into the ●isquisitions of things relating to Humane Bodies ; as 〈◊〉 Preservation , Agitation , and Affections . The Physician ought first to consider the Maete●● Medica . Secondly , the Pharmaica . And lastly , oug●● to know the Names and Kinds of Diseases , the 〈◊〉 affected , the Signs , Causes , Iudgments , and vario●●●ay● of Curing all internal Diseases , whether gen●ral or particular , acute or chronick , happening 〈◊〉 the Bodies of Men , &c. Those that intend to be excellent in these Art ought often to read good Authors , have freque●● Commerce with Physicians , Surgeons , Chymists , 〈◊〉 Apothecaries ; see Preparations , and mechanick Mi●tures , and to frequent Hospitals , where they 〈◊〉 see great Varieties . In Summer they should He●balize . Likewise Travel will much advance the●● Knowledge . These things , as they help Experien●● and Knowledge , will acquaint them with the Mist●ries of Art , and render them skilful in the Ico●● and Figures used in Philosophical , Zoological 〈◊〉 Chymical Parts , and prevent their being impos●● upon by ignorant pretending Medicasters , &c. Since I have made these things thus known to 〈◊〉 let it be thy Care , good Reader , not to adventu●● the being Shipwrack'd upon the Rocks of horr●● Ignorance , and of being at once rob'd of Heal●● and Wealth too , by such as think all Diseases 〈◊〉 be cured by Chance , which indeed is a Chance some ignorant Pretenders to Physick and Surge●● cure one of a Thousand . Indeed some recover the●● Health by the successful Endeavours of Nature , 〈◊〉 under the Hands of the Ignorant , and this gives 〈◊〉 unskilful Pretender some Reputation , tho' indeed 〈◊〉 deserve none ; for in reality the Patient was reliev●● by meer Chance , if what the Pretender gave wroug●● the Cure , since he was ignorant of the effect of 〈◊〉 Medicines , or perhaps his Medicines , as they did 〈◊〉 ●ood , so did little harm , and then i● was the Pre●alency which endeavouring Nature obtain'd over ●he Disease which effected the Cure , and in this cas● 〈◊〉 that can be attributed to such Medicine-makers 〈◊〉 ●hat they , as I said , only gave the Patient by 〈◊〉 something that very little or not at all 〈◊〉 the Power of Nature . Many ●●lly Women , and others as ●●mpl● as they ▪ 〈◊〉 mix many things together , w●ich con●●sting o●●any medlies of contrary Na●ures , oft-tim●s works ●ery dreadful Effects , for fomenting together they ●ecome poysonous , or what 's as ill , ●est●uct●ve o● 〈◊〉 Patient's Life ; y●t t●es● th●y 〈…〉 ●hich at best commonly prove a 〈…〉 good 〈◊〉 nothing . It requires Art and Skill ●o make a ●●ight Mixture , that s●●ll be of a 〈◊〉 Qua●●●y for the ●isease ▪ and Diseased ●n hand ; there must be in it Harmony , if you would have it put the Body in 〈◊〉 ; what Medicine soe●●● wants this , will put ●●ery thing out of Order , 〈◊〉 so 〈◊〉 the Patients ●e●tr●ction : And this is ●he To●a● 〈◊〉 can be ex●●cted from taking of Medicines from those who ●●ow not how to make up a Composition proper 〈◊〉 their Patients Malady . In the next place , tho' Physick Books are useful , 〈◊〉 I would not perswade any ●o so much Levity , as 〈◊〉 try all sorts of Medicines they shall find in Books ▪ 〈◊〉 may be had in Apothecaries Shops , for he that ●●ould do so , shall scarce ever 〈◊〉 cured , or know 〈◊〉 true worth of any one Medicine , but be ever to 〈◊〉 , and the further he goes , shall be the more out 〈◊〉 his Way ; whereas , if he find a Man of long ●xperience , honest Principles , and good Judgment , ●ho consequently is able to make choice of , or com●ound Medicines excellent in Operation , and curing many Distempers , then those that stand in Nee● may best supply their Want by buying such approve● M●dicines , and so neither venture Life or Limb o● the unwholsome and un●xperienced Compositions o● ig●orant Pretenders . The ordinary way of Curing most Diseas●s i● begun by removing the Ca●se or Causes whence th● Infirmity proceeds , grounded on ●hat Axiom of th● Philosopher , Sublata causa tollitur eff●ctus . The C●use● of all Diseases are commonly either breach of Duty or s●ch Accidents as befal us against our Wills unlooked ●or . Now , for the Comfort of those that are afflicte● with any Disease , and desire Help , if they , or an● Friend of theirs , think fit to make choice of me , t● administer such Physick Helps as their Distempe● requires , I shall be ready and willing to supply them as re●sonably as can be desired , and shall give them such Heavenly Counsel as my slender Skill doe● afford ; therefore take Courage in the Consideratio● of G●d's Goodness , for He , through the Means o● timely Applications of the skilful Physician , ( his In●trument for the Recovery of Health ) will , if it b● for your Souls good , turn your Sickness and Pai● into Health and Indolence ; this being so , 't is hard ●o say this or that Person is incurable ; for I am o● Opinion , and my Opinion is grounded upon Experience , that many may be re●tor'd to their former Strength and Health , which have long , in an untimely Despair , lay languishing under their Distempers ▪ but let not any dispair or distrust God's Ability of giving Success to Man's Endeavours . Let them make tryal of me , or of my most approved , safe , and often experienced Medicines , skilfully prepared according to Art for internal means . I ha●e also Remedies for external Applications , of whose Virtue and Efficacy I doubt not , but by God's Blessing thereon , if us'd in time , the Sick and Diseased will be highly sensible ; for as far as Physick can pretend , aided by Divine Assistance , they cure all curable Diseases and Infirmities , proceeding from what Cause or Causes soever , inward or outward . To give a Relation of the Causes and Names of all manner of Diseases and Infirmities , would make too big a Pamphlet to present you withall ; but considering that the Generality of People are poor , and not able to give a large Fee to a worthy and able Physician , nor to answer the Charge of an Apothecary's Bill , tho' but reasonable ; I therefore publish this Book , to give Notice to all Persons , that I will afford my Medicines more reasonable than any Man can , by reason I make and prepare all my self , and will go when sent for to visit any Patient cheaper than any Man I know ; and for this my Charity I hope your Experience will crown my Works , and a Blessing attend my Endeavours , in that I afford Medicines of great Worth for a little Money . An Account of the Doctor 's Remedies , and how to take them . I Am not ashamed to give an account of what I profess , nor to express of what my Pills and Tincture are made , that those who are expert Practitioners ( who indeed are only capable to judge of their Excellence ) may give their Opinion of them ; and those that desire further Satisfaction of my Abilities , let them examine those that have made tryal of me , and of my Stomach Pills and Tincture , which are only an extract of the chiefest Simples of the Family of Vegetables that are Specificks , Hepaticks , an● Spleneticks . My Antiscorbutick Tincture is drawn from an Infusion of Scurvy-Grass , Liver-wort , Hearts Tongu● Tamarask , and Hepatick and Splenetick Ingredients therefore they are more proper for Curing the Scurv● with all its crowd of Symptoms than commmo● Spirit of Scurvy-Grass ; and consequently I may justl● commend my Pilula Stomachica & Tinctura Antiscorbutica ; that is , my Stomach Pill and Tincture again●● the Scurvy , to be most useful and profitable for al● those for whom I have the best Wishes ; and therefore I advise all my Friends and Neighbours t● make tryal of these my Pills and Tincture , which wil● cure those complicated Distempers intermixt wit● the Scurvy , by rectifying the Scorbutick Humour● by cleansing the Stomach from all peccant matte● that hinders Digestion ; also they carry off all aci● or acrimonious - Iuyce , or any undigested thing tha● breeds adust Choler , whence frequent Diseases ar● derived ; therefore it is most proper to take a Dos● or two of these Pills , to carry off those Humour● before one enters upon any other Medicine to effe●● a Cure. To apply things outwardly , as some do to Brea●ings out , or Sores of a Scorbutick nature , is hurtful for it drives back the Humours into the Stomach which cause Sickness and Vomiting , want of Appetit● Pains and Wind in the Stomach , and adjacent Parts and makes the Stomach to lose its Tone and Rectitude , and then the Body can enjoy no Health ; besides , a bad Chylification is the original of many Diseases . How careful then ought People to be in keeping the Kitchen of their Bodies , I mean their Stomachs , clean , since that would be the only means to prevent Diseases , as well as cure them ; nay , this would so preserve Health , that Men might attain the Happiness of seeing the utmost of their appointed days with Ease and Comfort . It was the Opinion of the ancient Physicians , That the Stomach and Spleen contained a Ferment , which hindred them from performing rightly what they were intended for , because the abundance of fixt Salt falling upon the Stomach causeth soure and unsavoury Belchings , from which also proceeds melancholick , tenacious , gross and crude Humours , which mixing with the Mass of Blood causeth a Cachexy , which obstructs the Liver , and finally ends in Scorbutick Distempers . Now my Pills and Tincture are the most excellent means yet known for their Cure and Prevention , by cleansing and sweetning the whole Mass of Blood and nervous Iuyce , rectifying all the Defects and Injuries that putrifie the Blood , which being corrupt , defileth the whole Habit of Body , and is the Cause of Eruptions , or all sorts of Breakin gs out ; as Itch , Leprosie , Spots , Ring-worms , Kings-Evil , and all sorts of Swellings in the Joynts , or other parts , which sometimes turns into Fistula's , or such fretting Vlcers or Sores that will hardly admit of Cure till the Scorbutick Humours be carried off , and the Mass of Blood cleansed from the aforesaid Humours , the primary Cause thereof ; therefore you must first remove their Cause , before you can effect a Cure. Sometimes these Humours break out principally in the Head , and then it turns to the Scurff or Scald-Head . Sometimes they fall on the Eyes , and produce Lachrymarious Humours , which endanger the Sight , by breeding Cataracts and Glaucoma's , and if they obstruct the Optick Nerves , incurable Cataracts follow . Sometimes these Humours over-heat the Brain , by reason of Vapours which arise from the lower parts of the Body , sent up to the Head , and then they bring Deafness , by obstructing the Organs and auditory Nerves , which hinder the Drum and Anvil from sending the Eccho to the Brain , and many times is the Cause of more stubborn Diseases ; as Cancers in the Breast , Gouts of all sorts , Dropsies , Iaundice , Collick Pains , with Griping in the Bowels , Stitches in the Sides , Pains and Weakness of the Back , Obstructions of the Liver , Spleen , Mesentary , Diaphragma , Tranchea , Arteria , and Stoppage of the Pipes of the Lungs ; hence come Asthma's , and Consumption , Coughs , with Shortness of Breath ; and when the Stomach is stufft with these ill Scorbutick Humours we are afflicted with Giddiness of the Head , Convulsion-Fits , and lastly with Contraction of the Nerves . Sometimes by over-charging of Nature with strong Drinks proceed Vapours , which cause Apoplexies , Belchings , and loss of Appetite . Sometimes these Scorbutick Humours produce Numbness , and Tingling in the Flesh , and so turn to a Palsie , with Weakness and Wearisomness , wasting of the Flesh , and decay of Body ; besides , in Old and Young these Humours bring Swooning , and by coagulating of the Blood hinders its Fermentation , and then the Influx of Spirit● to the Heart is stop'd . There is no Disease more like Death than these Swooning-Fits . Fermentation once hindred , any peccant Humours that abound in the Blood are no longer mixt with its Mass , but soon separates by the Pores of the Arteries , and so sticking by its Viscidity among the Membranes of the Stomach , causes Vomiting , when the Patient comes to himself . Let this suffice for the Cause of Swooning in general . As for the Vterine Swooning of Virgins , it arises sometimes from the Womb , and shows it self by Anxiety , and almost loss of Breathing , yet sometimes these Scorbutick Humours by heat condence , and breed Stone and Gravel , which is the Cause of Stop-page and Sharpness of Vrin ; they may know their Distemper by their Urin , which is thin , pale , venous , and hath red Gravel sticking to the Pot. Sometimes there is a Scum or Cream on the top of the Urin. And thus much I thought fit to say of the Scurvy , such as would know more may consult my little Pamphlet I formerly set out , for the Cure of the Sick and Diseased , through God's Blessing , by my Famous Medicines , therein mentioned . This is the Second Edition , for some Reasons I have left many things out that were in that . In that Book I gave an account of Three Pills and a Quart Bottle of Diet-Drink , which Three Pills ▪ and Bottle I sold for Three Shillings ; but this that I now offer I afford for half the Price , viz. Three Pills and an Ounce Vial of this my present Antiscorbucick Tincture are sold for One Shilling Six-Pence , and yet will serve longer than the other , and is more easie to be carried , 't is also as useful as that , having the same Virtues which that had in curing the Scurvy , and all it s complicated Symptoms , which are almost like so many different Diseases . That was only to be taken Spring and Fall ; this may be taken at all Times and Seasons of the Year ; when Necessity requires take it as follows : A strong Body may take all the Three Pills in a Morning alone in the pap of an Apple , Treacle , or Honey . They must take immediately after them , and also now and then betwixt their workings , a little Posset-Drink , warm Beer , or Water-gruel , for the space of two hours , then eat some little fresh Meat for Dinner , or what is agreeable to the Stomach , that is to say , easie of Digestion . The next Morning take forty drops of the Tincture in half a pint or less of Ale , or warm mild Beer ; and let such as are afflicted with Aches and Pains take two pennyworth of Mithridate in a little mul'd Sack every third Night , keeping themselves in a breathing Sweat for two or three hours after ; but beware of throwing your Bed-cloths off . Keep taking the Tincture every Morning , and Mithridate in mul'd Sack for Pains and Aches every third Night , till the Tincture is done , and doubtless you will find much Comfort and Ease thereby . Note . This is for those of full Years ; but such as are 16 or 18 years old , may take two Pills first at once in a Morning , and thirty drops of the Tincture the next Morning , and so keep taking thirty drops every Morning in warm Ale till it is done ; but for Pains and Aches , Sack and Mithridate , as before . Those of 10 or 12 years of Age , may take one Pill and twenty drops of the Tincture in Ale , as aforesaid . Those from 6 years of Age to 8 , may take half a Pill and ten drops in Ale , as aforesaid . Children that are under that Age , being Rickety or Weakly , may take a quarter part of a Pill and five drops in Ale every Morning ▪ give such a little Milk turn'd with Wine or Beer ▪ and sweetned with Sugar , and a little Nutmeg in it . Give them this for their Breakfasts . Other young Children that are under two years old , being troubled with Worms , Wind , or Fits , may take three or four drops in new Milk , sweetned with Honey and a little Juice of Herbegrace , called Rue ▪ Let these take it every Morning for a Week together , and they will be cur'd beyond Expectation . As to those that find an Itch and tickling in their Flesh in the time of taking it , they must be let Blood , or if they find any flying Pain more from one place to another , they must bleed , and that will ●ent the Wind and foul corrupted Blood which is the cause thereof ; by this means any may be freed from all ●hose Scorbutick Humours , in what Nature or Kind soever they appear . Such as are afflicted with any kind of Fits , must take it in the Morning , and at other times when the Fit is upon them , give it them in fair Water ; but remember , that all such as take this Tincture , should first take a dose of Pills to prepare and cleanse the Body , and then the Tincture will effectually purifie the Mass of Blood , and cure them much sooner . Such as are troubled with the Stone , Collick , Slime , Sand , Gravel , Heat , or Sharpness of Vrin , must take the Tincture in white Wine , mixt with a little Ale , every Morning , and withall a little Venice Turpentine wrapt up in Sugar , every Night , when they take the drops in the Morning , and they will find much good thereby . Such as are inclinable to Consumptions , must take it each Morning in Sack , mixt with Ale ; and if they are also troubled with a Cough , take as much Moss that grows on Oaken Boards , dry'd and powder'd , as will lie on a Shilling , boil it in new Milk , which drink when they go to Bed , and take the Tincture Night and Morning , till the Bottle is done , and you will find much Benefit . I have a curious Scorbutick Mouth-Water and Powder , which to admiration whitens the Te●th , strengthens and cleans the Gums , and beyond any thing now in use fastens loose Teeth , utterly expelling the Scorbutick Humour from the Mouth , which frequently so rots the Teeth , and consumes the Gums , that in many it causeth a stinking Breath . And as there is scarce any thing more becoming than a white and sound set of Teeth , so , on the contrary , few things disfigure us more than rotten , black and loose Teeth , yet by the use of this Powder and Water , with one of which you must rub your Teeth , and with the other wash them , your Mouth and Gums every Morning , and by so doing you may keep your Teeth sound and white even to old Age , and thereby prevent those dangerous Pulls and Pangs which many poor Creatures endure under Tooth-Drawers ; besides , tho' the Operation be performed by Men of Skill , in such sort as little Pain is endured , ye● at best the Patient loseth a Tooth , which is a great miss , and the Cause not being taken away , we commonly see one Tooth drawn after another , till the Mouth , if I may so speak , is dispeopled of those Inhabitants which God and Nature ordained for the necessary uses of Eating and Speaking . Therefore I advise all Persons to make use of this Powder and Water in time , if either they would avoid that Inconvenience , or take delight to have sound Teeth and a sweet Breath . It is also an excellent Remedy for the Tooth-Ach ; for it seldom fails of giving Ease in two or three minutes , if a little of the Powder be snuft up each Nostril , and some of the remaining Powder wet with a little of their own Water , and apply'd Plasterwise outwardly upon the pained part . This will give immediate Ease , as Thousands can testifie . The Pric● of each is One Shilling . I have also a rare and wonderful Water that has cured many of Cankers , Cancers , and such like Vlcers as eat away the Flesh. This Water is to be applied twice a day , by applying Lint that has been first dip'd therein to the corroding Sore . I have Antimonial Stones , which are the most universal Medicine in use for Prevention of all Diseases . This Stone is neither hurt by Age , nor does Use in the least destroy its Virtues . Price but Half-a-Crown each Stone , which is as good as the Antimonial Cup , which was formerly sold for Five Pounds . You have with 'em printed Directions how to use them . I have a Palsical Oil , which , if timely applied , restores useless Limbs , which became so through some suddden cold Damps , or by reason of watry Humours from the Brain , which prejudice the Spinal Marrow of the Back , and thereby so impedes the Nerves , that their Origination is stop'd , and thereby also the Passage of the Animal Faculties is hindred , which , in fine , causes the loss of the use of Limbs , &c. by many call'd Palsies ; of which Distempers many have been cured by the use of my Palsical Oil , used according to the printed Directions given with it . My Bezoartici Morsuli Electuarii far excells all Lozenges or Liquorish Balls for curing of Colds , Coughs , and Shortness of Breath . 'T is also excellent good for the Green-Sickness . I have the only Panchimagogum Febrifugum , which is so perfect a Cure for all sorts of Agues and Fevers , that it can never be sufficiently commended . My Golden Mineral Powder infallibly cures the Whites , Gleet , Running of the Reins , Sharpness and Heat of Vrin , and all such Distempers in Men or Women . I have a wonderful Histerical Spirit , far exceeding any other Spirit yet known for the curing of all sorts of Fits. Besides , I have an unparallelled Ointment , which , by external Application , is good for all sorts of Swellings in Womens Breasts , or in any part of the Bodies of Men , Women , or Children . 'T is almost infallible . My Powder for the Piles in a short time cures them , being applied to the Fundament every Night , at your going to Bed. I have a Medicine which cures all sorts of Worms in Men , Women , or Children . 'T is infallible . I likewise have Medicines which cure those Distempers only incident to the Female Sex , which , tho' for Modesty not here mentioned , yet touching them any Woman may have private Instruction ▪ and certain Cure from me or my Wife . Only I will here give you an account , that I have an experienc'd Medicine , which if timely apply'd , or given , to Women in Travail , will procure their speedy Delive●y with Safety , whether their Fruit be Dead or Alive . I cure Barrenness . I have a Medicine that will certainly prevent Miscarriage in Women ; it has often been experienc'd to admiration , insomuch , that you may assure your selves , with God's Blessing , this will prov● beneficial to all those that in time apply themselves to me . I have many other rare Medicines , which have been much admired for their powerful Op●rations in relieving such as were afflicted with strange and most deplorable Distempers ; but 't is too tedious here to particularize either the Infirmities or Persons ; besides , many are not willing to have their Names and Distempers put in Print ; yet there are few that know me , but know this to be true . I cure all that are curable , whether they be afflicted with any sort of Sickness , or Melancholly , Madness , or any strange Convulsion-Fits ; also Blindness , Deafness , Swellings of all sorts , Pains or Lameness , Ioint-Gout or Evil , Vlcers , Fistula's , Cankers or Cancers in any place . All sorts of Wens , or any Excrescences that any way deform or incommode the Body . I have cured these , and many other Infirmities , nay , when thought incurable by others . I cut Hare-Lips , and in a Weeks time perfectly cure them . Likewise I cut Wry-Necks , and put them to no Pain , setting the Head upright in less than half a quarter of an hour , and in an hours time they may go about their Business , without any Danger or Trouble . I have also rare Oils and Waters , famous for the Cure of most Distempers of the Eyes , without Pain or Smart . I couch Cataracts as dexterously as any Man whatsoever , restoring the Sight thereby in less than half an hours time , so as they may see to tell Money . No Sight , no Money is requir'd of them . I ask no Reward till their Sight is restor'd . So likewise for Deafness , if I see the Party , I will inform him where the Defect lies , and what it is that obstructs or hinders their Hearing , and also cure them if curable . I dexterously perform all Chirurgical Operations ; as Amputations of all sorts , as cutting off Mortified Limbs , Wens , or Cancerated Breasts , performing the Operation with Ease , Safety and Speed. I cut for the Stone in the Neck of the Bladder , or in the Carnosity of the Yard . I set broken Bones , or dislocated Ioynts . Limbs sprain'd or out of Joynt , I restore to their perfect Use and Strength , in a short time . I let Blood , and in all Cases inform People which Vein is most proper for them to have opened , which is a thing very necessary , since there are Twenty Four Veins Bleedable , and of them not many know which ought to be breath'd for such a Distemper , and which ought not ; for it is not a thing indifferent ( as some foolishly think ) which you bleed . Also , by Virtue of the Magnetick Stone , I draw Teeth , nay , even stumps of Teeth , with little or no Pain . As for my Medicines in general , did I not know them to be good , I would never commend them as 〈◊〉 do , since I send them no further than I am known or whither I often go : I am able to justifie thei● goodness and safety , knowing there can be no mistake in their Preparations , being honestly and carefully prepar'd according to Art , not by the hands o● Servants , but by my own , who have often experienc'● them with good success , by reason whereof , many mistakes and dangers are avoided , and for that I do prepare them my self , I can afford them more reasonable than others . In fine , if my Directions be truly observ'd in their Application , I am well assur'd they will certainly have the promised effect , to the Patients Ease and my Credit : Nay , I can by experience affirm , they fail not where there is any probability of the Patients being cured ; besides , the like was never before Sold upon a more reasonable Proposal than what I make , which is , that if they find no benefit by them , after they have made tryal of them , let them return the Book , the empty Pots , Viols and Bills , and they sh●ll have their Money return'd them again ; and because I know their great effects to be beyond all other ordinary Means , I make this free and generous Publication of my assured and much approved Medicines , being both proper to Cure the Diseased , ●nd excellent in preventing Diseases in those that are ●ot yet Sick. And that the good I intend may be the more Uni●ersal , if any person living remote please to Sell my Medicines for me , they shall have them with Printed ●irections to instruct them in their use . Any Person may have of me the before mentioned Medicines , or any other proper for their Distempers , ●ny day in the Week at my House in Stoke near Guil●ord in Surry , and every Saturday at the Red-Lyon in Guilford , for the conveniency of those that come to ●hat Market ; And every Tuesday I go to my House ●t Thorp near Chersey , and stay there till Wednesday Ten of the Clock , and then go to the Swan at Chersey ●here I stay till Four in the Afternoon , and then I go ●o my House in Stoke , but my Son is all the Week at Thorp , to dispose of my Medicines to all that desire ●hem : He Bleeds very well , and I instruct him in Physick , and by God's assistance intend to make him ● Proficient in that Art. I Resolve any that come to me at first Sight of ●hem or their Urine , what their Distempers are , and whether Curable or not ; for it is not my Principle ●o delude any with vain hopes , where I find that there ●s no probability of a Cure ; I tell all honestly and ●incerely what will probably be the Event of their Disease . For casting of Urin , and giving my Judgment thereon , I have only a Six-penny Reward . Now , out of the great Love I bear to my Country-men , that they may not be impos'd upon , I will give you an Account what Fees properly belong to every Phisitian and Surgeon , and what they can lawfully demand when sent for , and if they demand more , you may refuse to give it , which is as followeth , To a Graduate in Physick , one that hath taken hi● Doctors Degree , his due is but Ten Shillings , thoug● he commonly expects or demands Twenty . Those that are only Licensed Phisitians , their du● is no more than Six Shillings and Eight Pence , thoug● they commonly demand Ten Shillings . Now , all that are Sworn Phisitians , are obliged t● go , if sent for , at all Times and Seasons , Day 〈◊〉 Night , without a Fee , but when they come to th● Patient , they may chuse to give their Advice or Medicines before they are satisfied who will pay them and if they Act contary hereunto , it will not stan● good in Law ; and when they give in their Bill , the● must incert all the Medicines they Administred b● Name , and if you think or imagine you are charge● too high , you may shew the Bill to some other Pract●tioner , and if he hath reckoned extravagantly , 〈◊〉 him moderate it according to honesty and Justice 〈◊〉 both sides , not undervaluing the Medicines on 〈◊〉 one hand , or put too great a price on the other ; fo● if a Phisitian Sue a Patient , the Rates of the Medicin● must be valued by a Jury , part of which must 〈◊〉 Practitioners in Physick , so that in the end the Doct●● will only Recover what the Jury upon a serious per●sal of the Bill shall think fit . 'T is the same thing with a Surgeon that is sent 〈◊〉 to set Bones broken or out of Joint , or to 〈◊〉 Wounds , or to let Blood , for every Sworn Surge●● is bound to go when sent for , tho' he may chuse wh●ther he will act or no till he know who must pay hi● A Surgeons just due is Twelve pence a Mile , be 〈◊〉 Journey far or near ; Ten Groats to set a Bone 〈◊〉 or out of Joint , and for letting of Blood one Shillin● the cutting off or Amputation of any Limb is 〈◊〉 Pounds for so doing , with the Astringent and dressi●● the first time , but for the Cure , there is no settled Price , therefore he must have what is Bargain'd for . And so much for the Fees of Physicians and Surgeons . I have already said what sort of Men Physicians and Surgeons ought to be ; Now I will give an Account what sort of Men many of them are : Some of the Pretenders to these excellent Arts are like the Gr●ve , never satisfied ; and if at any time they by chance do Cure the Patients Body , they are sure ( with Aesop's Physician ) to leave their Purses in a Consumption , and even their Houses as empty of Goods as their Pockets of Gold. Others have little of the Artist in them besides hard words and the Latin Tongue , mere accidental Accomplishments , as all understanding Men know , and , as I have elsewhere fully proved , is no ways Essential to the making up of a Physician or Surgeon . There are others , who , altho' they have added to their Skill in Languages the dazeling addition of an University Degree , yet , by being ignorant of Astrology and Anatomy , are , in the Judgment of Galen , no better than foolish Pretenders , and with good Reason , for where Essentials ar● wanting , the fluttering Ornaments of Degrees , Latin and Greek , are but of small , ●ay , rather of no value at all ; and these are indeed of all Quacks the most dangerous , because the most capable of wheedling honest People into their destructive hands : I have not time now to give Instances of the Bloody effects of their Practice ; but let this suffice , That some by their bought Titles in Foreign Universities , and loud pretences of Practice in Outlandish Hospitals , become dangerously Popular , and prodigious Proud of their Counterfeit Honour : But , alas , what danger hangs over the heads of those poor Sick creatures , who are decoy'd into the Snares of Ignorance and Cruelty , by the specious pretence of feigned Travels , Counterfeit , or at the best , but empty Titles , and Chimerical Hospitals . There are not a few who are nothing but Froth , Noise , and Impudence , and by these Links of the same Chain fetter the easie , unthinking , and innocent People in the Bonds of a deadly Credulity : These Empericks out-brave their betters , and boast that they excell most Practitioners , and equal the best . I have observ'd in many of them this Evil Custom ▪ that whatsoever an honest Man shall speak or perform , they will contradict and dispraise , resolving , that since they have no performances of their own to Boast of , they will discredit those of other Mens , thinking , by disgracing others , to advance the●● own Reputation . 'T is also common for the Servants of Deceased Physicians , to Usurp the Name of Doctor ; Thes● make the Ignorant believe they know much , by reaso● they Copied out their Masters Bills and Prescriptions and withal observed their benign Success when properly apply'd : But , alas , in these Mens hands the●● good Prescriptions seldom work such wholesom● Effects , because the givers know not in what quantit● time , and disease , they ought to be Administred This is also the fault of many Apothecaries , who● some skilful Physician has long imploy'd , but all th●● is not sufficient to make a Horse Doctor , much less Physician or Surgeon : No , these Arts are not to b● acquir'd without new Labour , great Care , and lon● Practice ; so that I dare say , most of these , as we●● as those that have nought but Greek and Latin , 〈◊〉 more than they Cure. There are some Ecclesiastical Men also that Pra●tice Physick , at which some Phisicians Cavil , but fo●●y part , I should very well approve of their doings , ●id they ( as they ought ) administer Physick to their ●oor Neighbours for Charity , without any hopes or ●xpectation of a Reward . In the next place I see a croud of Women Doctors , ●hom I have before Characteriz'd ; these , as they are 〈◊〉 Law and Nature subject to Man , ought not to ●eddle with an Art far beyond a Feminine strength ; am of the opinion , they would do much better , if ●hey would be more industrious in their Houshold ●ffairs , in keeping their House sweet and clean , make ●heir Beds well , boyl the Pot , cullice Barly Broth , ●ake Almond Milk , and such like things , than to ●eddle with Physick or Chirurgery ; nay , even Ladies , ●ho pretend to give Physick for Charity , and yet do ●ccept of Presents of a greater value than a Conscioable Doctors Fee : These may sit still for any good ●hey do the Publick . There ar● of late a sort of Erratick Practitioners ●prung up to the scandal of Art , called Mountebanks , cannot but wonder that People will be so dis-inge●uous to their own welfare , that they will sooner ●rust themselves with these Catterpillars , ( who stay no ●onger in a place than you feed them with Money ) ●han with a known experienc'd Phisician or Surgeon , ●hat hath liv'd many years by them , that is able to ●o them Service when ever they have occasion : But ●n the contrary , I have observ'd the meanest sort of People , who always plead Poverty to a Neighbour●ng Phisician , will find Money enough to give to a Mountebank ▪ who perhaps ( in other places where he ●s known ) was not thought Skilful enough to give a Drench to a Horse : These ignorant and impudent Pretenders , who know nothing of Physick , but mak● the poor unthinking people believe them to be 〈◊〉 fellows ; but if diligently observ'd by an indifferen● Person , they will ●ind all their discourse to their Auditors , nothing else but a company of egregious Lie●● backt with Noise and Nonsense , and have the aud●cious Impudence to pretend that they have the onl● Arca●um or Secret yet known to the Christian Worl● when at the same time ( it is well known to some that those few things they expose to Sale on the● Stage , or on Horse-back , they are wholly ignorant 〈◊〉 the true Vertue of them , which any Artist may ea●il● discover , by asking them a question or two ; for ho● is it possible that Tumblers and Rope-Dancers , an● other illiterate Fellows , who know nothing of Medicine , should undertake to Cure people of all Distempers , when indeed all their knowledge lies in 〈◊〉 making up five or six things they sell in their Pacque● one of which they are pleased to call an Ant●do●● which they say , ( if you dare believe them ) expell Poyson , and if Mr. Mounteba●k will be pleased to ma●● an experiment upon himself first , we shall be bette● able to judge of his Medicine : Another is a Balsa● to cure all sorts of Wounds ; an Oyntment to cu●● all sorts of Burns and Scalds ; a Dose of Pills whic● cures all Distempers ; also an in●omparable Stiptic● Water which stanches the Blood when Legs and Arm● are ●ut off ; but before I give too much credit t● this much applauded Medicine , I shall beg the sam● request of him in this as I did of his Antidote , that 〈◊〉 would be pleased try the Experiment upon himsel● and then I doubt not but he will save the Hangma● the Labour : He hath likewise another great Secret called an An●●l●● , which is an excellent Remedy ( as he says ) against Witchcraf● , but I think they are Bewich'd that believe him . Never was the World more pester'd with these Impostors , for they creep now adays into small Villages , telling a Thousand Lies to thrust off their Trash and Trumpery , making the poor ignorant people believe they are the only Men in the World for curing all Distempers incident to Mankind : They commonly take half the Money in hand they agree for , which is more many times than an understanding Phisician would really have for performing the Cure ; nay , they often leave the Patient in a worse Condition than when they first undertook them . On their Stages they give a large account of their great performances in Remote Parts , which , if but throughly known , would be found for the most part as false as the Narration is loud and vociferous . And if at any time they by chance perform a Cure , they are so ignorant , that they cannot give the Reason for such benigne Effects . I cannot but stand in admiration at the Folly and Madness of such , who will let such strange Fopperies , foolish Pastimes , and Iack-Pudding Tricks , chouse them out of their Money , and of what 's more precious , their Health too boot ! Who would think that Men would hazard their Lives , ( which every one esteems so dear unto them ) by letting these unskilful and ignorant Pretenders , try their skill ( with unknown Medicines ) upon their Bodies . I will appēal to any Judicious Person , is it not much better to make use of experienced Men you have long been acquai●ted with , or else have been credibly inform'd of their great Success in Relieving Mankind : I wish I could be so prevalent , to perswade you not to ●rust to Improbabilities , nor to the Performances of Unskilful Hands , whose Avarice is such , that they will hazard their own Reputation , as well as their Patients Life , for a small Sum of Money : 'T is their Money they only aim at , when they have gotten that , they have accomplish'd their desire : And thus much for these Mountebanks , or rather Vagabonds , who are in Religion Atheists ; in Diet Epicureans ; in Habitation Vbiquitarians ; who are of as little Esteem among the best sort of People , as the wandring Gipsies are among the greatest Professors of Christianity . And now I am come to a Crew of Cheats ( in Balneo Maria ) who would fain be accounted Chymical Doctors , which is much to be questioned whether they ever made any Process in the Chymical Art , yet they have the confidence to talk and boast of their preparing the best Medicines that can be perform'd in that most Noble Art , when alass , these bragging and bouncing Fellows , are in no greater Esteem among Artists , than a Mountebank is with an Experienc'd Phisician : They make a great noise of a Chymical Water that will cure the Scrubbado , commonly called the Itch ; and a most excellent Chymical Powder , that will restore decay'd Nature , and make them look Youthful , though much stricken in Age ; also a most admirable Arcanum or Secret , which is a long while a Preparing , a few drops being taken in a Glass of good Sack , will restore a lost Maidenhead of Seven years standing . If you will take the pains to go into their Elabaratory , you will find there hath been hot doings , by the broken Pots and Glasses , and other Chymical Vtensils , which had long since gone through the Fiery Tryal , but hath of late days desisted from such a dangerous Enterprise for fear of setting their houses on Fire : From such a crew of Salamander Doctors and Stage-Mounters , I admonish all people to be aware of , as they tender their own Welfare . Now , my Advise is , that all honest People would avoid the dealing with any of these dangerous Pretenders , by adhearing to the Prescriptions of Experienced Phisicians , who are the only Men to be confided in . Finally , I give the Honour of the Success of my Labours unto God Almighty , who restores all the Afflicted , if it be his blessed Will , to perfectness of Health , stability of Strength , chearfulness of Mind , and liveliness of Faith , purely out of his free Mercy and Bounty . Lastly , I heartily wish that when this our precarious Life is ended , we may all be Elevated to those higher Orbs and Heavenly Mansions of inviolable Happiness , where the Sun shall be no more our Light by Day , nor the Moon by Night , but the Lord our God remain our everlasting Light and Glory , Amen . This Reader , is the daily Prayer of Your true Friend and Humble Servant , D. Irish. David Irish , Practitioner in Physick , His Advice concerning Melancholy , Phrensie , and Madness . I Purpose , dear Countrymen , in this Discourse , to shew the difference betwixt Phrensie , Madness , Melancholy , and a Distressed Conscience opprest with the Sense of Sin , with many other things not unprofitable for thee to Read , nor unbecoming me to Write . Before I define Melancholy , for the clearer understanding of that wherein I mean to Instruct you , it will be necessary to set forth the di●erse acceptations of the word Melancholy , which therefore is very equivocal , for that under one name it is so differently apply'd , that it requires several Definitions according to its diversity of Significations . Sometimes it signifies a certain fearful disposition of the Mind deviated from Reason , and sometimes an humour of the Body commonly taken to be the Cause that the Reason is depraved through fear . This Humour is of two sorts , Natural or Vnnatural , Natural is either the grosser part of the Blood ordained for Nourishment , which through too great Plenty or immoderate Heat , overchargeth the Body , and yieldeth up to the Brain certain Vapours , whereby the Vnderstanding is obscured , or else is an Excrement ordained to be Emitted out of the Body through so many alterations of Natural Heat and variety of concoctions , having not a drop of nourishing Juice remaining , whereby the Body , either in Power or Substance , may be Relieved . If this Excrement keepeth within Bounds , it produceth less inconvenience or trouble to the Body or Mind ; but if it corrupt or degenerate further from it self and the quality of the Body , then Perturbations and Passions are more Vehement , and do so outragiously oppress and disturb the sedateness of the Mind , that all the organical Actions thereof are mixed and affected , ( I had like to have said infected ) with Melancholy-Madness , and Reason thereby is converted in●● a vain fear , or becomes a down-right Desperation ; and now the Brain is quite alter'd in its Complection , being as it were transported into an Instrument of a different nature from what it was at first ; and I have observed , that these Humours do according to the diversity of their setling , fill the Patient with diversity of Passions , and no wonder since thereby they diversly affect the understanding . In a word , they strangly alter the ▪ natural Inclination and Affection , especially if by corruption of Nature , Education or Custom , the Party be rash and hasty . The ●nnatural is an humour arising of the Melancholy before-mentioned , or else from Blood or Choler , totally changed as it were into another Nature by an unkindly heat , which violently turneth these humours that before were obedient to Natures Government , and by her kept in good order and decorum , into a quality wholly repugnant , whose substance and vapours gives such annoyance to all parts where it passes or is seated , that it makes strange alterations in Mens Actions , whether they be Animal , Voluntary , or Natural , not depending on our Will. And here observe , that all Actions proceed from some faculty , and that Man being composed of Body and Soul , has two sorts of Faculties , viz. Corporeal and Spiritual , the Corporeal faculties are such as belong to Man , as he is a living Creature , and are common to him and even to Plants , or else are such as belong to him as he is a sensitive Creature , and are common to him and Beasts . The faculties common to Man and Plants are three , First , The Nutritive , by which he is nourished , and converts Aliments into his own Substance . Secondly , The Auctritive faculty , by which he grows bigger . And lastly , The faculty of continuing his ●pecies , by which in his Off-spring his Nature as Ma● is preserved or continued . The faculties common to Man and Beast are three , that is , Sense , Appetite , and Power to Move . Sense is twofold , External and Internal . The Spiritual faculties of Man , which are peculiarly proper to him as Man , are three , Vnderstanding , Will , Memory . Now , the Humours before mentioned , make strange alterations in Mens actions , from what faculty soever they proceed . As to the Definition , or what Melancholy ●s , as was hinted before , the things being divers , ●●ough the word be the same , yet the Definition must be diverse also ; Therefore Melancholy is of the Humour , or of the Passion : The Humour is either a Nutritive Iuice or an Excrement ; at this time then I will define the Humour to be no other than that part of the Blood which naturally is more gross than all the rest ; and the Excrement to be the superfluity of the same , which if it putrifie , assumes a far different Name , Temper , and Nature , commonly called Black Cholar . The Melancholy Passion is a doating of Reason , occa●ioned by vain fear , procured by the prevalency of ●he Melancholy Humour : We divide this Disease into Melancholy Cephalick , and Hypocondriack . A Cephalick is when the disorder has its Residence ●bout the lower part of the Abdomen , the Brain is ●hiefly affected , which being disturbed , Men frame ●trange Fancies , and monstrous Idea's of things ; all Melancholy people are extraordinary fearful , sad , and ●nactive . According to the order I have observed in divi●ing Melancholy , it remains that I now speak of that ●hich is called Hypocondriack , which , for the most ●art , renders those Afflicted therewith , more stupid ●han any other sort doth , insomuch that they are ●any times depriv'd of all Sense and Motion : This ●ort proceeds from Flegm obstructing the Hypocondria ●nd Spleen . Hypocrates asserts , that the Soul in this Distemper 〈◊〉 distinctly affected with the weightier matter with●n , and so neglects the Bodies Motions , by reason of ●he Brains stupidity through the aforesaid Humour . If the Brain be hurt by Communication from or by ●he Spleen , Hypocondria , or Womb , then the Melancholy Humours are gathered there , and then the symptoms ●ommonly are gathered from the Parts affected , as it ●ppears in Child-bearing Women whose Lechia are ●●opt , or in Maids when their Terms do not flow , the ●lood is spoiled and becomes more fixt , and is turn'd into a Melancholy Dyscrasie , and that by this mea● this Distemper arises , for which reason the Ancien●● blame the Spleen ; but our Opinion is , that rather t●● Morbid Sourse than the Disease it self lies there : Th● Famous Willis thinks that both the Heart and Bra●● in this Case are affected ; and some think the Corpore●● Soul to be the Subject of it . Helmont thinks it li● out of the Brain , and is in the Praecordia , and abo●● the Mouth of the Stomach : Our own opinion in sho●● is , that it has its Residence in the Globous frame 〈◊〉 the Brain , which being the principal part and fou●tain from whence the Animal Spirits issue out in●● every corner of the Body ; if they be dull , langui●● and unactive , the Hypocondria , Spleen , Liver , Pancre●● Mesentery , Womb , &c. being thereby deprived 〈◊〉 their Firmentations must needs suffer , and be recept●cles of latent Evils . The causes of excess of this Humour are diver● and all ( except it be received from the Parent ) spri●● from fault of Diet ; now , altho' Meats and Drin● chiefly do yield matter to this Humour , yet , besid● we may add the Complexions inclining to such Tempe● 'T is also encreased by Perturbation of Mind , by 〈◊〉 temper of Air , and kind of Habitation ; and that 〈◊〉 which otherwise would yield a nutritive Iuice 〈◊〉 the best sort , by these occasions is turn'd into the Dregs of Melancholy . To conclude , if either Hum●●● or Excrement should have part in moving the 〈◊〉 , no Counsel of Philosophy , nor Precepts 〈◊〉 Wise Men , are comparable for calming these 〈◊〉 Passions unto the Purging Potions of Physicians ; 〈◊〉 in this case several use the Ellebores of Anticera , 〈◊〉 , and Colycinthy of Spain , together with the 〈◊〉 of Alexandria , but I have far better Remedi●● than some of them , which my long Experience 〈◊〉 to be almost Infallible . There are several that pretend to cure Melancholy ●nd Madness as well as other Distempers , but I shall ●ot so mispend my time , as to give an account of ●●ch Hare-brain'd fellows , whose shallow Capacities ●nd short Experience are unable to fathom the depth ●f such a Chronick Distemper , but allow every Sect to ●ollow their own Doctors Dictates , notwithstanding ●here are Hippocrites in Arts as well as Religions . ●ut this by the by . Now to my Subject . This Melancholy and Excrement , let me tell you , is ●red of Melancholy Iuice drawn off the Milt out of ●he Liver by a branch of the Porte Veine , wherewith ●eing nourished , it rejecteth the rest as meer Excre●ental , and voideth part into the Mouth of the Sto●ach to provoke Appetite and Hunger , and passeth ●he other part in some Persons by the Haemorrhoid ●eins into the Siege : It aboundeth there when it is ●indred of such passage as Nature requireth , or else ●y feebleness of the Part it is not able either to suck ●he Melancholy from the Blood , or discharge it self ●nto those passages which Nature has thereto or●ained ; such a●e always very hungry and lean . This Member ( I mean the Spleen ) of the whole Body is greatest and worst favoured to behold , black ●f colour , and evil savoured if tasted , and giveth a ●anifest sign of Natures strong desire to that whereto ●t is most like : Hence the Spleen delights more in , ●nd is better pleas'd with these muddy dregs , than it ●ould be with purer and finer Blood , which if it ●hould be offer'd to other Parts , they would abstain , ●xcept great want so far overcame their aversion as ●o make them entertain a little of it . Thus much of ●he cause of Natural Melancholy , both Iuice and Ex●rem●nt ; it remaineth next to shew , what the H●mour ●s which raiseth this or any else called by the Name of Melancholy , and also to shew what Burnt Cholar and causes thereof . That kind of Melancholy , called Atra Bilis , com● by excessive heat of the Parts where it is engend●● or received , whereby the Humour is made so add●●● that it becomes of such an exulcerating and frett●●● quality , as to wast those parts where it lighte● This most commonly ariseth of the Melancholy E●crement before spoken of , and divers times of 〈◊〉 other thick part of Blood , as also of the Cholar 〈◊〉 Salt Flegm which contract such heat , partly by d●stempers of the Body and partly by Putrefacti●● which produceth an humour breeding most terri●●● accidents and pains to the Body , which the Melanch●●● and gross Blood doth more forcably procure , beca●●● the grosser the substance is into which it is receive● the more violently it consumeth . Cholar being 〈◊〉 Nature of the hottest temper , carries with it mo●● degrees of heat than the other Humours . Now to know whether the perturbations rise 〈◊〉 the Humour or not : The perturbations are take● commonly to rise of Melancholy , Cholar , Blood , 〈◊〉 Flegm , therefore we call Men of a hasty dispositio● Cholerick , those of sad dispositions Melancholy , tho●● of heavy and dull Flegmatick , others of merry an● cheerful Sanguine . Melancholy differs from Phrensie and Madness , tho●● in some respects they are near a Kin , for they all disturb the Reason ; they differ thus , a Phrensie has always a Burning Fever ; those that are taken with thi● Disease are so Mad , that they furiously fall upon an● body , and it is strange and admirable they do no● destroy themselves , so exorbitant is the Malady ; and such was their Infirmity spoken of in the Scripture , Mat. 8.28.24 . They spare not their Parents , nor ●●eir best Friends , but are often most of all invete●●te against them , and 't is no wonder , since they bid ●●fiance to self-Preservation ( the oldest Principle of ●ature ) that they often attempt to lay violent hands ●●on themselves , therefore great care ought to be ●●ken of them : They are usually Untractable , Talk●●●ve , with strange Gestures , as Jumping , Singing , ●ancing , and Antickly tossing their Heads , writhing ●●eir Bodies , and generally look Surly and Haughty , 〈◊〉 sometimes they will seem Mild. The common symptoms which attend most Mad ●●ople , are constant Watchings , and a prodigious ●●rculean strength ; they can endure the greatest 〈◊〉 , Hungar and Stripes , without any sensible harm ; 〈◊〉 sometimes Swear , Shout , and on a suddain make ●●●ange Noises ; they play Apish tricks , often pulling ●●eir own Hair , tearing their Cloaths , breaking their ●●ndows , &c. they are strong and never tired out , 〈◊〉 often muttering something to themselves as if it 〈◊〉 about great matters ; they are sometimes too ●erry , and often too Sad , they sometimes Laugh , and ●●●etimes Cry , and are fearful where no fear ought 〈◊〉 be , and on a suddain become hasty , frappish , angry , ●●sterous , breaking their Chains and Fetters , beating 〈◊〉 pieces Walls and Doors , nay , every thing that ●●nds in their reach to be sure goes to wrack when 〈◊〉 surly Fit is upon them ; tho' they sleep little 〈◊〉 or Night , yet are they incredibly strong ; they 〈◊〉 very turbulent in their Anger , showing much 〈◊〉 , brawling , shouting , and frame dreadful 〈◊〉 by reason of the fiery strength of the Animal 〈◊〉 , which darts vigorously thro' all the Pores of 〈◊〉 distempered Body ; hence also it is that they endure the severest Cold ( tho' stark Naked ) with 〈◊〉 the least concern : Some say they are not sensible of Cold , &c. because ( as they imagine ) the Soul is so bus●● within , that it does not attend to what is of less concern without , neither do they scarce perce●●● any inconvenience by such things as much annoy others ▪ sometimes they are as Sav●●e as Wild Beasts , thei● Eyes look stern , big , and attentive , and they are eve●● contriving some Mischief , because the Animàl Spiri● pass furiously through the Brain , by reason of whic● they are sometimes so Mad as to reproach and Cur●● themselves and others , at such times they ought 〈◊〉 be Fetter'd . Madness often derives its Origen from the extr●vagant height of some Passion , such as Fear , Lo●● Ambition , Covetuousness , Care , Study , &c. Helm●● says , it proceeds from Agony , Fear , Wrath , En●● Ambition , Love , Pride , great Study , Care , Shame , &c. The Mad people are frequently solicitous about Ma●ters above their reach , or about business that no wa● concern them . Lastly , Some are prone to Vene●● delighting much in Company , &c. The Melancholy person walks in osbcure places , sad and heavy , oft museth , imagining and speaki●● many ridiculous things , but usuall● fixes upon 〈◊〉 trifle ; he will not be perswaded from what he fancie ●or tho' he fancy himself a King , a Prince or Proph●● or indeed any thing else , he will industriously im●●tate the Person or Character he puts upon himse●● . Some that are afflicted with Melancholy are weary 〈◊〉 their Lives , have ill thoughts , talk idly , or witho●● any order or coherence ; they also take pleasure 〈◊〉 Solitude , are subject to Weep , and are often tak●● with a suddain dislike of what they formerly 〈◊〉 affected ; they are so jealous , that they think eve●● body cheats and lays snares for them ; they are afr●●● of being Poysoned , their sleep is but little , and 〈◊〉 troubled with strange frightful Dreams ; some have a silly foolish Laughter ; and these are the most gene●al Signs . But to lay open all the Symptoms and their Causes , would take up too much Room ; they ought to refrain from Wines , Spirits , and hot Cordials ; likewis● strong Beer is hurtful , tho' they complain of a cold●●ss i● their Stomach or elsewhere , yet such liquo●s mu●● be deny'd them ; and indeed as to strong ●rink ▪ I would have all Men remember the Ancient ●bserva●●on of the Heathen , in drinking to the Ho●our of their Gods ; the first Bowl was , they s●id ▪ ●o Iup●t●● Olympus , the second to the Heroes , and the ●hird to Iupiter Sospiter ▪ Or take it thus , The first to ●heir Health , ●he second to their Friend , and the ●hird to their Rest ; what was more than this they ●eckoned Madness , and injurious to their Health : ●n lik● manner we Physicians usually attribute the ●●rst Glass to the quenching of our Thi●st , the second ●o Pl●●sure , the third to Drunkenness , and the four●h●o M●dness ; but if ●hey drink more , you need not ●oubt but they 'l make as bad a Bussel and Noise as the ●oudest graduate in Moorfi●lds College , alias Bedlam ▪ ●or as a ●oaded Ship in a great Storm when the Pilate ●s a Sleep , or when her Rudde● is lost , cannot Stee● ●igh● , so ●hose that have their Senses overwhelm'd ●ith Wine or other strong Liquors , or their Minds ●pprest with strange imaginations and disorders , ●un against the Rocks of Folly ▪ 'T was Pythagoras his Opinion , that all disorders of the Mind or Body , are ●o many causes of Madness : Therefore let all People ●ndeavour to be moderate in all ●hings , as well in all ●inds of Studies , as in Meats and Drinks , which supply ●he four Humours of the Body , for if any of them do ●●per abound , Diseas●s follow at best , if not some sort ●f Mad●ess or other . For 't is no Wonder if that Liquors can Transform and Change the fickle mind of Man. As the ordinary cure of all Diseases and ways 〈◊〉 help Infirmities , are to be begun with removing su●● Causes as first procured the Malady , even so the 〈◊〉 thing to be done in restoring Melancholy Men , is 〈◊〉 fortisie the Brain and Heart , and so bring them to better state of mind and chear , and this is to be eff●cted by removing such causes that first procur'd the●● Indisposition ; but for perfecting the Cure , if tho●● that are Afflicted with this or any other Disease , d●sire a Physitian that will truly and justly proc●ed 〈◊〉 the Cure of what he undertakes without any frau● this is then to certifie such , That if they think ●it 〈◊〉 make use or choice of Me , I will honestly and exp●ditiously do my endeavour to restore them to th●●● former state of Health , Strength , and Tranquility . But now it is time to shew the difference betwi●● the aforesaid Melancholy and a Distressed Conscien●● First then , whatsoever molestation ariseth directly 〈◊〉 a proper O●ject of the Mind , the same is not in 〈◊〉 respect Melancholy , but hath a further ground th●● Fancy ; and if the Molestation proceed from a con●●deration of things done that are really sinful in themselves , such Trouble has its ●rigen from Conscien●● condemning the Guilty Soul according to those E●graven Laws of Nature , which no Man is void of 〈◊〉 he never so Mean , Illiterate , or Rude : This take● nothing of the Body , nor intermeddleth with H●mours , but giveth a direct Wound with those 〈◊〉 Darts , which many thus Afflicted most sensibly 〈◊〉 and complain of . Nay , This Infirmity is of so 〈◊〉 Latitude , since all Men are Sinners , that there is one but what , more or less , betimes labour under it , ●nd some being highly culpable of the breach of ●ods Laws , incur the Punishment of Condemnation ▪ ●nd thro' the sense of that miserable Condition , fall ●●to deep Despair : Such say that they feel the Wrath ●f God kindled against their Souls , their anguish of ●onscience is so intollerable , that they find no releas●ent tho' Prayers and Supplications are made unto ●●e Lord for them , by reason that in their own ag●ravating Judgment they stand as Reprobates to God , ●s excluded from his Covenant , and void of all hopes ●f inheriting the Kingdom of Heaven , and rest assu●ed , that the termination of their Life will be the ●eginning of a Condemnation which will never have ●nd . I pray you , dear Melancholy Christian , consider God● ●ercies of old , and your own former Experience of his ●avours ; call to mind those holy Testimonies of ●lection , which no doubt but some of you have in ●●mes past found in your selves ; this done , consider ●hether you are not under some Temptation , than ●as you imagine ) God's Anger ; for Satan tempteth 〈◊〉 in the very utmost recesses of our hearts ; for he ●eing a Spirit , it is not to be doubted but that he hath 〈◊〉 Spiritual access into our Spirits to trouble them , and ●isorder their Operations by a spiritual or subtile conference , whereby he bears too great a sway in ●hem ▪ this may seem the more probable , because 't is ●bse●v'd , that these in this sad Condition alter the ●ccent of their Speech , and shew gr●at disorder in ●he●r discourse , it being far otherwise than what i●●as before . Nay , it may seem that their whole Nature is at Satan's beck , and their utterance wholly ●as he suggesteth ; but as to these Speculations , and Instructions in this matter , I refer you to the Judgments and Resolutions of Divines , whose Provinc● it is to consider , and who no doubt will put you i● mind how the Spirit of God calleth Satan the Tempter , the Deceiver of the World , the Accuser of the Faithful , the Dragon and Old Serpent ; and in sine ▪ a Lyar , and the Father of Lyes . Now , if the condition of your Affliction be onl● some kind of Temptation , which I doubt not but to make manifest and plain , then ought you to estee● of your Case as more Comfortable than thro' Erro● you do , and to attend with Patience the Issue , whic● in such as have been in like Circumstances , have afterwards given evident Testimonies of Salvation : Nay ▪ such have not only felt a spiritual Joy and Comfor● in themselves , but in the end , have also become abl● to confirm others , both by their own Examples , and words of great Consolation from their own Experience ; besides , in all kinds of Temptations there is hopes ; Examples of a good Issue are frequent in each kind : Yea , tho' the Corporeal inhabiting of Satan is the greatest and fullest of Terrors , yet the Evangelists testifie of many that have been Dispossest by the Powe● of Christ , which Examples are writ for our Instructions against the like Afflictions , which are Tryals only for a Time. All God's Children have their Salvation founded upon his Eternal Decree of Mercy towards them , 't is Published by the Preaching of the Gospel , and is Written and Sealed in the Hearts of his Chosen by the power of the Spirit of Adoption , which cryeth , Abba Father , and testifieth in Measure , to some more , and some les● ▪ according to the Dispensation of Grace . There is no evident and undo●bted sign of Reprobation in any while they live ▪ ( because they may Repent ) only that Sin which is ●●lled the Sin against the Holy Ghost is not Pardon●●le , and for which the Apostle forbids us to Pray . This Sin against the Holy Ghost , Divines expound 〈◊〉 be an open wilful Apostacy from God , with a ●●alitious hate against the Profession of his known ●ruth . Next unto this Sin is final Impenitence , which ●●nnot be known till Death makes shew thereof , and 〈◊〉 off all time of Repentance : The first Example this kind was Cain , who complained that his Sins 〈◊〉 greater than he could bear : Such also was the ●●●guish of Esa● , when he found no Repentance after 〈◊〉 had sold his Birth-right . Saul ( if not a Reprob●te ) ●t was Possessed , for the Lord sent an Evil Spirit to ●●crease his Torment ; but Iudas was wholly give● 〈◊〉 to Satan : This notorious Traytor , this heinous 〈◊〉 despairing Sinner before mentioned , Executed 〈◊〉 Punishment upon himself which all Traytors ●●serve ; he took the Revenge due for the Betraying 〈◊〉 Innocent Blood upon himself with his own hands ; 〈◊〉 all whose Consciences are loaden with grievous 〈◊〉 , feel the punishment they Merit in their own ●arts , and many times are driven to cruel Despair ▪ ●n which nothing either more dishonors God , or ●●ejudic●s Man. Also the Prophane People of the ●orld , that either know not Christ , or know him 〈◊〉 vain , outward Profession only ; if they finally con 〈◊〉 patterns of Iniquity , they will prove in the 〈◊〉 dismal Examples of God's Vengeance : But , if 〈◊〉 greatest Offender Repent , and turn to the Lord , 〈◊〉 will wi●h Arms of Mercy receive and embrace 〈◊〉 . Therefore , do works worthy of Repentance ▪ 〈◊〉 beware you think no Sin greater than God's in 〈◊〉 Mercy , since that Sin which is Unpardonable , is only known to him from whom nothing is hi● hence in this as in all Misteries , 't is the best way 〈◊〉 acquiesce , and not to search into them further 〈◊〉 God hath Revealed , by whose Oracles we are i●form'd , that only one kind of Sin cutteth off all hop● of Salvation , because it is of such a Nature , that closeth up the Avenues of Repentance , being 〈◊〉 height of all Iniquity , even equal with that of 〈◊〉 Devils themselves , who are shut out of God's fav●● for ever . Now let us seriously consider , whether you ha●● sinned against the Holy Ghost or not , which if 〈◊〉 deed you have , as your humour would lead 〈◊〉 where is the Renouncing of God's Religion whi●● you have hitherto profess'd and heartily embrac'● where is that Malice which procured this mischi●● what Persecution have you in word or deed 〈◊〉 against the Truth of God's Word ? what Sword 〈◊〉 you drawn against it ? what Volumes have you 〈◊〉 against sound Doctrine , with a known and resol●● opposition to your own Conscience ? if your hum●●● be not able to alledge such Testimonies against 〈◊〉 self , what have you to fear since this alone is tho●●● to be the Sin against the Holy Ghost ? Tho●● it is not certain ( since God has not any where 〈◊〉 ) what particular Sin it is , therefore be 〈◊〉 too Cruel to your self , least by final Despair , 〈◊〉 prevent that Mercy you may , by a timely Repenta●●● obtain . Therefore , dear Melancholicks , I pray give 〈◊〉 these imaginary conceits of distrustful and danger prejudices against your selves , and prepare your he●●● to receive the Comfort which the word of Pro●●ministreth unto you : Remember that our Perfec● lyeth without us , even in that unspotted Lamb 〈◊〉 ●esus , whose Sacrifice is all-sufficient for all kinds of Sin. This Perfection we are to hope for , and attend the ●onsummation of the rudiments of Righteousness : ●his , and the advised consideration of God's Pro●ises in his Word , with means used , might easily ●elive● you ▪ and you may again ( as David was ) be ●esto●●d to the wonted Joys of the sweet Mercies of ●he Lord. ADVERTISEMENT . This is to inform all Persons whom it may concern , ●hat D. Irish doth and will ( if God permit ) in●truct his Son in the best and speediest way of curing Melan●holy and Madness . And likewise , those Luna●icks which are not Curable , he will take them for ●erm of Life , if paid Quarterly ; such , and all others , 〈◊〉 takes on Reasonable Terms , allowing them good ●ires , Meat , and Drink , with good attendance , ●nd all necessaries far beyond what is allow'd at Bedlam , or any other place he has yet heard of and ●heaper , for he allows the Melancholly , Mad , and such ●hose Consciences are Opprest with the sense of Sin , ●ood Meat every day for Dinner , and also whole●ome Diet for Breakfast and Supper , and good Table●eer enough at any time : They have also good Beds ●nd Decent Chambers , answerable to their Abilities ; ●ll which necessaries are daily allow'd and given ●hem according to agreement during the time a●reed for ▪ they are all carefully look'd after by ●imself at his House in Stoke near Guilford in Surry , ●ein● a pleasant place and good Air ; and such as ●lease ●o be at Thorp , his Son looks after them by his ●athers directions , who comes every Tuesday to see them , and instruct his Son in the true Method of curing such distemper'd People . Note also , That at Thorp any person may have at any time D. Irish's Medicines of his Son for any Distemper incident to Men , Wome● , or Children , at reasonable Rates , and eve●y Tuesday they may there also have D. Irish's Advice . The Conclusion of this Treatise . I shall not here give you an Account , dear Country-men , how to go through with the Cur● of Melanchol● by Medicines and other Means , which I daily experience to be successful , because I have no other Maintenance but my Practice , therefore I shall conceal th●se Secrets , and will not impart them to any Person whatsoever save only to my Posterity , to whom ▪ if God send Life , I intend to make expert in the Cure , not only of this , but of all other Diseases ▪ But ●s to you , my intention was not to make you a Phisician , or to give you a Warrant to adventure upon Practise , as those do , who attempt to Cure diseases ▪ by taking Medicines upo● trust out of any Book they meet with , many of which Medicines are really insignificant or hurtful in most cases , and many of them tho' good , yet are not so to all ; for Medicines are like a Tool or Instrument of the sharpes● Edge , which if not wisely guided or handled wi●h the knowledge , dexterity , and judgment thereto belonging , they may bring Death instead of Health ; but i● wisely Administred , they will either restore or preserve Health ; therefore Men are not to be admitted to administer Physick who have no lawful Call thereunto , no , the Phisicians hands should be washed pure ●nd clean in the waters of Understanding and Wisdom , before they meddle with the hidden Mysteries of Physick . There are too many leud cozening Va●lets which feed upon the simplicity of the ignorant , and make the pretence of Physick the cloak of their Idleness ; these knowing nothing themselves , ven●ure t●eir Patients Lives and their own Credit , upon unknown and unexperienced Receits , which y●t they boldly Administer , and with them undertake to cure any Disease tho' ignorant of the Nature of the Physick , and of the disposition of the Body or Part whereto they apply it ; yet alass , many apply themselves to such , before they will take the Advice of able and experienc'd Practitioners , which indiscretion often turns to their great Peril , many loosing their Limbs , Health , and Life , by such Mens ignorant proceedings ; when as on the other hand , we see by the goodness of God , with the discreet applications of knowing and honest Phisicians , many reap great benefit , being by them wonderfully restor'd to their former health and strength . The right Phisician is indeed made of God for the health of Mankind ; therefore take courage , for many have been restored to their former State which lay long languishing under the press●re of such most deplorable Distempers as might be counted incurable ; therefore , you that are any ways by Sickness ●ore afflicted , ought no● to dispair , nor distrust God's ability , with means used to r●store you to Health and Peace of Conscience ; and when ( by God's Blessing on Man's endeavours ) you are Recovered , let it be your Care to keep your self void of Offence towards God and Man , 'till you put on a glorious Immortality . In f●ne , as for my self , I humbly desire of the Lord to help me while I am here in these lower Regio●s , amidst such boisterous Winds and Weather , to endure all with a Patience becoming a Christian Phisician , and in all things to obey his Divine Precepts , that when my Soul shall be freed from the Prison of my Body , she may also be freed from all Sufferings , and translated to the happy Mansions of my God , to which those Vapours that cause these Storms and T●mpests can never ascend ; there all Tears shall bè wiped away from my Eyes , and my present Sorrows turned into Joy : There , O Lord , thou wilt give me Beauty for Ashes , and the Garment of Gladness for the Spirit of Heaviness ; and put after all my many and grievous conflicts with the World , the Flesh , and the Wicked One , a Crown of Glory on my Head ▪ a Song of Triumph in my Mouth , a Palm of Victory in ●y Hand , and so to Reign with Thee for ever and ever ▪ Amen . To which happy State , that all Men may Arrive to , is the daily and fervent Prayer of , kind Reader , and loving Countrymen , Your Faithful Friend , and Well-wisher . David Irish. David Irish , Practitioner in Physick & Chirurgery , HIS Missellany of Pious Discourses . Gloria in ●xcelsis Deo , Glory be to God on High. I Here purpose to give a short Explanation of the Great , Infinite , and first Being , who Named himself Iehovah , and whom we call God ; he ●old Moses who he was , and what he should call him , and agreeable to the Stile of Moses , we have an account of him , Rev. 1. vers . 8. He is the only true Ete●●●l God , who was before all things , and gave Being to all things ; he is Everlasting , and hath his Being of himself ; from him all things receive their Bei●g ▪ and in him they End , saith t●e Lord , Which is , and which was , ●●d which is to come , the Almighty . — Had he not ●amed himself , Man could not have told what Name to have given so incomprehensible a Being , Who made all things by the Power of his Word , See Gen. 1. Man as well as all other Beings , had his beginni●● from God , who is the Divine Author of Heat , Ligh● and Life in all C●eatures whatsoever , whom he 〈◊〉 preserves and governs in their wonderful Frame an● Order ; he being only Infinite , Eternal , and all Potent , far above all things that Exist or have Being i● follows ( since nothing finite can make it self ) tha● all Finite things are the effect of his Omnipote●● Power ; For without him ( saith the Sacred Pages ) 〈◊〉 not any thing made that was made , Joh. 1. Gen. 1. whe●● we are told , That in the beginning of Time , 〈◊〉 Holy and undivided Trinity , God the Father , Son and Holy Ghost , made the intire and Beautif●● Machin of the World , by which word , World , is mean● both the Heavens , Earth , and Elements , togethe● with all their Furniture ( if I may so speak ) and Inh●bitants : He made all Animals by Pares , that fro● them others might derive their Being . The Heave●● ( as many believe ) were made incorruptible , and are ordain'd for the Throne of the most High , for who● the Earth is ordain'd a Foot-stool , and all that Go● made he approved of as good , Gen. 1. yet some pa●● of his excellent Handy-works soon degenerated fro● the perfection of their Original state and became ba● therefore he prepared Hell for Lucifer , the Prince 〈◊〉 rather Ring-leader of the Defection of the wicke● Angels , and their Successors , False Prophets , an● Evil Doers : After this , we read our Saviour prepared a place of Honour for his Saints , where 〈◊〉 Spirits of the Righteous are made Perfect , and Reig● with him . God created the Angels to wait upo● and attend him their Maker ; but Lucifer's pride mad● him uneasie , even in the happiest of Created conditions , to humble whom , God commission'd Micha●● the Arch-Angel , to expel him from the Sacre● Mansions of God's Holy City for his ambitious Rebellion : This was quickly done , for the Loyal Champion hurry'd the Rebel into the lowest Hell ; and in a word , clear'd the Palace of God from all the un●ra●eful Confederates , some of whom it's thought remai● in the Airy Region , for which reason , perhaps , Lucifer is called the Prince thereof : Others of the aspiring Legions are debased , and Rove to and fro , up and down the Earth , seeking whom they may Destroy : Others were doom'd into the heart of the Earth , which in an especial manner is called Hell , where they remain Tortur'd and Tormenting all Evil doers that are Eternally lost for their Iniquities . Finally , as for Lucifer himself , he is res●rv'd in Chains in the River Vphra●es till the day of Judgment , and then 〈◊〉 all his wicked Agents , will be hurried into the most dreadful Burning Lake . God created two great Lights to give light to the Earth , and made Stars without Number to adorn as it were the out-works of Heaven , all which , in pursuance to God's command , run the course he at first appointed them . In short , all Creatures which ( if I may so speak ) people the Elements , are the handy works of God : Man , tho' the chief , yet , perhaps to teach him Humility , was made of the mould of the Earth , and as some think , Adam , the first Man , was made on a Friday about 3 of the Clock in the After●oon , and out of him Eve his Wife , who bare several Children ; and here I cannot but observe , that the first War was about Religion , for Cain slew his Brother Abel by reason of his more acceptable Sacrifice : Thus we may see , that in the Worlds Infancy , as well as now , Goodness the Mark that Envy aim'd at , and Innocence Persecuted by the greatest Guilt , and Religio● suffer by the hand of Hypocrisie and Cruelty ; from which , Good Lord deliver Vs. Tho' as you have heard , God at first made all thing● good , yet , besides the mighty defection among th● Angels , there grew also great Iniquity amongst Men ▪ so that God resolving to wash away the abominations of the World by W●ter , commanded Noah t● build an Ark , into which , according to God's appointment , all living Creatures entred by Couple● to replenish the Earth anew ; but note ●ere , that 〈◊〉 some sorts there entred more than two , that No●● might not want proper Sacrifices to offer to the Lord ▪ And thus much of Noahs Flood . The Scriptures both in the Old and New Testament , plainly and copiously declare the uncommunicable Attributes of the Lord , being the Heraulds of his Truth , and the Witnesses of his Mercies ; the Instances they exhibit of his ample performing the Tenure of his comfortable Promises , are as sufficie●● Testimonies of his Infallible Truth , as the sending o● his only Son is of his Mercy ; who , as his last Prophet Sealed up all the written Verities and Command●we are Bound to Believe and observe : This is the Son of Righteousness , whose refreshing Beams 〈◊〉 Mercy shine upon our Souls to eternal Happiness . Here it will not be amiss to give an Idea or Notion of God , as far as the weakness of our understanding 〈◊〉 able to perform ; for none can say what the Essence of God is , or which is the same , give a true and adequate Definition of this infinitely perfect Essen●e , because he is in all his Perfections In●inite ; ● Spiritual Entity , whose Exis●ence is Eternally of him●elf ▪ independent of all other Beings , dwelling in Orbs 〈◊〉 inaccessable Light , hence the Message which we have heard of God in the first Epistle of ●ohn , Chap. 1. v. 5. tells us , That he is of a most Pure , Simple , Holy , Perfect , and glorious Nature , resembled by no Creature ●o much as by Exquisite Light , in which there is nothing but clear and exact Brightness , without any ●he least mixture of Darkness . He is Incomprehensible , therefore none but himself can give an Account what he is . He had no Beginning , nor can he ever have an End , all times and things , whether past or to come , are ever present to him , so that as I often inculcate , it is impossible to speak him fully , yet so far as it hath pleased his Divine Majesty , out of his unspeakable Goodness , to Reveal himself in his Word to us , we may to the utmost of our capacity express , as that he is a glorious Spirit , full of Truth , and must therefore be Worshipped in Spirit and in Truth ▪ Now , there is no way but by consulting his Written Word , to know in what particular manner we ought to Honour and Serve him . Though , as is said , whatsoever we can say or conceive of God , comes far short of his Excellency , yet it is lawful ( as far as our weakness can reach ) to say , or rather lisp what he is , still regulating our discourse by the Line of his Word ; therefore , I say , he is an Independent Being existing of himself , Ego sum qui sum , Exod. I am that I am , saith the Lord , that is , he is alone of himself , for all other things are not , but by him , nay , in him we live , move , and have our Being , saith St. Paul. He is most Perfect , because he is the Fountain and Origin of all Perfection : Be ye Perfect ( saith Christ ) even as your heavenly Father is Perfect . He is One. See ( saith the Lord ) that I am alone , nor is there any other besides me . And again , Thou shalt have no other Gods but me ; according to which , we say in the Belief , I Believe in one God. He is simple , ●or Ioh. 4.24 . He is called a Spirit , now a Spirit is a simple Being , or a Being void of Material Composition , therefore God , who is in all that he is Superlative , is consequently most Simple . He is Eternal ; for saith the Lord , Vivo ego in aeternum , I live for ever , Deut. 22. And the Kingly Prophet cries out , Thou art the v●ry same , and thy years have no end . He is Immutable , as he speaks in Malachy 3. I am God , and not changed ; which is agreeable to Reason ▪ thus , That is Immutable , which neither can be augmented nor diminished ; but God cannot be augmented , because most Perfect ; nor diminished because most Simple ; Therefore he is most Immutablé . He is Immense , as the Wise Man speaks , Wisdom 1. The Spirit of the Lord hath filled all the World. He is Infinite , for that is Infinite which has no Bounds , according to David , The Lord is great , and of his greatness there is no End ; besides , he must needs be Infinite , whose Perfections are all Vnlimited . He is Omniscient , as appears from that of the Psalmist , Thou hast understood my Cogitations afar off , and hast foreseen all my ways , and knowest all things before they are done . He is Iust , according to that of David , Iust is the Lord , and he hath-loved Iustice. He is most Merciful , for the Mercies of the Lord ar● above all his Works , Psalm . He is most Good , because the Fountain of all Goodness . He is most True , because the first Truth . He is Omnipotent , because he can do all that is possible , and from him is all Power , both in Heaven and Earth ; by me Kings Reign , Wisdom . He is lastly , most Blessed , because he is the Felicity of himself , and of all things whatsoever . 'T is from the consideration of these Divine Attrites , that multitudes of Reasons may be drawn to courage us in our Duties : For Example , The con●ering of God's Justice and Power , will stir up-in us ●ear of offending a Being both Iust and Omnipotent , 〈◊〉 this fear will prove the beginning of the best of ●isdom ▪ I mean of an indefatigable endeavour to 〈◊〉 his Written Laws and Commandments ; and ●●ese Attributes will make us know , that from , and in , 〈◊〉 by him , we enjoy Health , Live , Move , and have 〈◊〉 Being , and that all we Possess , descends from the ●ther of Light , see Iam. 1.17 . Hence we ●ie under obligation of giving him hearty and frequent ●hanks for the daily benefits we receive from his ●●unty . Begin therefore every work in God , that ●●ereby it may by him be Perfected , and for his Ho●●ur and Glory ended . Rely on Jesus Christ as the 〈◊〉 Foundation that can be laid for us to Build upon , testi●ieth both Experience , Practice , and the con 〈◊〉 of Sacred Writers , whose Example I purpose to ●low , that with them I may enterprise every thing 〈◊〉 , proceed orderly , and produce an end to the ●onour of God , and the good of my self and fellow ●●eatures . The Scriptures contain the profound Misterie● of ●od's Excellence , and Man's Salvation ; they are as ●earned Father saith , So folded up by God , that unless 〈◊〉 be re●d with that Spirit by which they were Written , 〈◊〉 that with humility , and a hearty desire to know and gove●n'd by them , they cannot be understood ; unless 〈◊〉 Spirit quicken our understanding , they are as a dead ●etter . They have inde●d in them such a miraculous ●ight and depth , that they may exercise the Wisdom 〈◊〉 of the most Learned ; yet do they also contain 〈◊〉 ●asiness and plainness , that the most simple may understand them to t●eir Comfort and Instructio● The difficulties couch'd in profound Mysteries 〈◊〉 abate the Insolence of the Proud , while the comf●●table Promises raise up the drooping Spirits of hu●ble Believers to the hopes of Eternal Salvation . 〈◊〉 Sacred Volume is that wonderful River , which alone both shallow and deep in the same pla●● wherein the Lamb may wade , and the Elephant Swi● 'T is only disbelief and Sin ▪ that make them 〈◊〉 while Faith and good Works render them easie ; 〈◊〉 sinful vails of our hearts shade from us their meani●● nor can we open their difficulties , but by the Key David , which opens where no Man shuts , and 〈◊〉 where no Man opens , which only can open that Sea●● Book : This considered , it was not without Reas●● that Moses called God wonderful , since he found his Words and Works to be so , even past Mans fin●ing out and discovering . A certain old Doctor 〈◊〉 the Ch●rch , compar'd the Old Testament to 〈◊〉 Moon , and the New One to the Sun , for that 〈◊〉 Old Testament borrows its light from the New , the Moon does hers from the Sun ▪ The Truth 〈◊〉 the New is contain'd in the Old , and the Old revea● in the New : In a word , they both contain rich 〈◊〉 precious Comforts , profound Learning , grave Adm●nitions ▪ desirable Promises , and dreadful Threatning all which are powerful Motives to Faith and go●● Works . The Bible is the Word of God , the Writers wher●of Writ after the dictates of the Holy Ghost , and 〈◊〉 they Writ it , even so it was , and even so it is at 〈◊〉 present day , and even so it will remain full and inti●● for he th●t caus'd it to be Writ for our Instr●ctio● and Rule ▪ will ever preserve ●t for us . The Writings of Aristotle that Prince of Philoso●hers , are Ancient and Profitable , as also are many ●ther Books , but in comparison of the Holy Bible , ●hey a●e nothing to be regarded . And here , since I think an Historical Account of ●he Bible , and its Translations , will be well received , ●ake ●he following Account . Two Hundred Forty and One Y●ars before the Hu●anity of Christ , the Five Books of Moses were Translated out of Hebrew into Greek , at the charge of Pt●lemeus Philadelphus King of Egypt , by Seventy Do●tors or Learned Men at Ierusalem in the time of ●Eliazer the High Priest , by which we may un●erstand ●heir Antiquity , and the great Value they obtain'd ●ven amongst the Heathens . Then ●24 years after the Birth of Christ , the Old T●stament was Translated out of Hebrew into Greek ●y a Iew named Aquila , who was Converted to the Christian Faith in the time of Adrian the Emperor . And 53 years after this Aquila , the Bible was also Tr●nslated by Theodosius . And 33 years after Theodosius , it was Translated by Symmachus under the Emperor Severus . And 8 years after Symmachus , the Bible was Translated by one whose Name I have not , but this Translation was call'd the Fifth Translation . After this it was Translated by St. Hieronymus , who mended and Corrected the Seventy Interpreters , and Transl●ted it out of Hebrew into Latin , which Translation , with the Amendments of Beza , is now used in ●he Church for the upholding of the Protestant ●eligion , while the Roman Catholicks zealously stick to the Vulg●r Latin Translation , which , tho' very Ancient ▪ is not counted to be very Correct ▪ One Lyra is noted above others to be the best Hebrician , and a diligent Translator of the Old and New Testaments . The Bible is full of Divine things , 't is the best and highest Book of God , full of Comfort in all manner of Tryals and Temptations ; it teacheth Faith , nourisheth Hope , preserves Love ; and in fine , Teacheth that after this poor , miserab●e , and precarious Life ▪ there is another which is Eternal and Everlasting . We ought not to measure and censure the Scriptures according to our Sense and Reason , as being byass'd by Passions and Errors , but by diligent Prayer and Humility search after the Truth , and by often putting this in Practice , the Spirit of God will direct our Understanding to their true sense and meaning ; 't is the Holy Ghost that alone can Teach us here ▪ As well the Divi●e as the Disciple may without shame learn of such a Tutor , if they intend to confound Heresies , reduce Schisms , and root out Errors ; observe ●he Scriptures ( saith Christ ) and thou shalt live , Luk. 10. He 's only a good Pastor that is arm'd at all points with the Text , and sufficiently Learned , that is , well grounded in the Bible ; but those that come to this Perfection , have hearts prepared by God : To those that he Reveals his Word , to them he giveth Mouths to utter it ; God's Word is a Fiery Shield , which is of proof against all the fury of Satan ; false Zeal and Error this Shield cannot be batter'd or crush'd by the greatest Violence : God's Word remaineth for ever , Protecteth all those that put their trust therein ; this is the Weapon that the Author of the Epistle to the H●brews calls a Two Edged Sword , for it cuts through all opposition of Carnal and Diabolical Weapons . The New Testament was written by Iews as well as the Old , for the Apostles themselves were Iews , and Paul was an Hebrew of the Hebrews , yet by the Power of the Word , they not only became Christians , but Converted thousands to the same Faith , for which in the End most of them laid down their Lives . 'T is observ'd , that in the Books of Moses , nothing is so oft . Rehearsed as this , I am the Lord thy God , that brought thee out of the Land of Egypt ; the cause thereof perh●ps was , that they should not soon forget what God had done for them : Then let us not now forget what Christ has done for us , in Redeeming us at once from the Tyranny of the Law and Sin. In the Apostles time the Gospel was Preached , and ●he Believers were but a little Flock , but now it is further spread abroad : Christ himself said to his Disciples , Ye shall do greater things or works than I. As if be should have said , I have Preached in the Corn●rs in the Land of Judea , but ye shall Preach openly ●n the house Tops , that is , Through the whole Vniversal World , and shall make the Gospel known to all Men in all Nations . But here I desire , and earnestly admonish every good Christian , that he slight not the plain and simpl● manner of Stile in many places found in the Bible , ●ince they are Evidences of Truth , and not Patterns of Rhetorick : There is no doubt but what we find ●n the holy Scripture is true , though sometimes it ap●ears in a mean dress , which indeed is one of the Pri●iledges of Truth , when Falsities covet the flowers ●f Eloquence to hide their Shame . The Bible con●ains the Words , Works , Acts , and Judgments of the ●ost High ; 't is a Book that makes Fools of the crafty ●nd wise of the World , when yet it is understood by ●he plain and simple , as our Saviour saith . The ●criptures are most high and precious Relicks , a ●ountain which can never be Exhausted ; in them ●hou findest the Swadling-Cloaths wherein Christ lyeth , to which the Angels directed the poor and simple Shepheards : Indeed they seem to be mean silly Clouts , but dear and precious is the Treasure in them ; for we have in them many Promises , and God is faithful in fulfilling them in Christ , from whom we have forgiveness of Sins , and are delivered from everlasting Death : God's Word is a Light that Shines in Dark places , so that those that are shadowed by the greatest Cloud of Sin and Ignorance , cannot miss being found out by its penetrating Beams , and by them directed to the paths of Glory ▪ We see in the Example of Adams eating the forbidden Fruit , how easie it is to be drawn into Sin , and to forget God's Word , and how hard a work it is to get hearts of Repentance , by the long and hard task our Saviour had to make a Reconciliation with God for our Offences ; and if we were to be sav'd by our own Deeds , and not by the Works of Christ , we ●hould never attain Salvation : Therefore Christ makes our task more easie , saying , Whosoever relies on me ▪ and believes in my Word , shall have everlasting Life . Some may ask what is here meant by his Word , I Answer , It 's Christus est Spiritualiter in Sacramen●●● ▪ The same that he spake at his Administring his last Supper , when he said , The words which I spake are Spirit and Life , the flesh profiteth nothing , whosoever eats thereof shall live for ever . He Seal'd it with his Blood ▪ therefore it must be Truth . Some may say , How can we Eat this his Word ▪ Answer , By laying it up with Faith in our hearts , and leading our Lives answerable thereto , which done after this life is ended , we shall neve● Hunger no● Thirst more , but shall Live and Reign with him fo● Ever : The same is to be understood in Baptism but the Administring of the Sacrament of the las● Supper , doth shew forth his Death till he comes again , at which time he will Judge the World , then happy will those be who hear his Welcome , With a well done true and faithful Servant , enter into thy Masters Ioy : And now let us cry out , Come Lord Iesus , come quickly . The Holy Scripture makes mention of sundry things done at certain hours of the day not agreeing with the hours of our Account , as in Iohn 't is said , The Rulers Son being healed of his Sickness at the Seventh hour , his Ague le●t him . And the Labourers that came into the Vineyard , came at the Eleventh hour . And in the Passion of Christ 't is Recorded , That at the Sixth hour there was darkness over all the whole Earth . And about the Ninth hour he cried with a loud Voice , and so gave up the Ghost : In which is couch'd , some think , a Mystery , for Adam was Created ( as 't is supposed ) on a Friday , about the same hour of the day as our Saviour Suffer'd : Now , to understand what hours these were , know that the Iews divided their Artifici●l days into four quarters , allowing to every quarter 3 hours , and so began the first hour of the first quarter at the rising of the Sun , and as they followed in order , they call each hour of each quarter the first , second , or third hour ; so that the third hour of the first quarter they ca●led the third hour , and the third hour of the second quarter they called the sixth hour , whi●h was Mid-day , called by us Twelve a Clock ; and the third hour of the third quarter they called the Ninth hour ; and the second hour of the fourth quarter they called the Eleventh hour ; and they called the Twelfth and last hour Eventide : So that the Rulers Son healed at the Seventh hour , with us called One of the Clock in the Afternoon ; and the Sixth hou● when Darkness was over the whole Earth , was Mid-day , called by us Twelve a Clock ; and their Ninth hour , when Christ yielded up the Ghost , is called with us Three a Clock in the Afternoon : The Labourers that came into the Vineyard , came at the Elenth hour , about five a Clock in the Afternoon , or an hour before Sun-set . Likewise they divided each Night into four quarters , called by them the four Watches of the Night , the first three hours was the ●irst Watch , during which time , all the Soldiers ( both Young and Old ) of any fortified Town or Garrison were us'd to Watch. The Second three hours t●ey call'd the second Watch , which was about Mid●ight , at which time the young Soldiers only Watched . And the third quarter of the Night containing also three hours , was called the third Watch , in it the middle aged Soldiers kept Watch. And the last three hours , called the fourth Watch , was about break of day , in which the old Soldiers only Watched . The day is accounted with us for payment of Money , between Sun and Sun ; but for Indictments of Murder , the day is accounted from Midnight to Midnight ; and so are Fasting days , and Festival days , as Sundays , &c. I will now give you , after this Digression , some Examples which fully prove the Omnipotence , the Wisdom , and Mercy , and some other Attributes of God : The first shall be an Instance of three most famous Conjunctions which the Scripture relate , and which are all worthily wonderfully wondred at , the like shall never happen again , all being occasioned by the second Person of the Blessed Trinity his assuming Humanity , which is a mystery wonderfully singular ▪ and singularly wonderful , even to that degree that the very Angels saw it with Amazement . The first Conjunction is of God and Man in Christ : The second , of a Mother and a Virgin in the Blessed Virgin Mary . The third of Faith , and the heart of Ma● in every Christian , who truly Believe that a Virgin brought forth and became a Mother , and though ● Mother , yet that she , notwithstanding , remain'd a Virgin ▪ Another instance is God's fourfold bringing forth of Man , as Learned Anselmus , a holy Bishop of Canterb●ry Notes : First , he brought forth Man without the help either of Man or Woman in Creating Adam . Secondly , a Woman out of Man , without the help of a Woman , in making Eve. Thirdly , By the help of Man and Woman , seen in the natural Production of Man. Fourthly , and lastly , his bringing forth of Man with the help of Woman , and withou● the help of Man , observ'd in the Blessed Virgin Mary bearing our Redeemer Christ Jesus , who neve● laugh●d , but as we read in the Scripture , three times W●pt , First , when Lazarus was Dead . Secondly , over Ierusalem . And Thirdly , upon the Cross , where he delivered up his Spirit to his Heavenly Father ; and these things all prove the said Attributes of God. There are four Duties incumbent upon Man , which above others , he ought diligently to perform , that is to say , To God Fear ; To his Country Love ; To his Parents Honour ; and to his Neighbours favour : If we duly consider these Duties , we shall look towards Heaven , despise the World , and prepare a Mansion for our selves in Heaven . There are three especially Miserable , First , he that knows and teacheth not . Secondly , he that teacheth and doth not . Thirdly , he that is ignorant , and yet l●arneth not . Among the several Commands our Saviour hath laid upon us , that seems not to be the least , where he warns us , Not to Iudge , lest we be Iudged ; for 't is said , With what measure you meet , the same shall be measured to you again . Besides ▪ nothing i● more unreasonable than to impute the fault of one Man to another ; but let us proceed in all cases with Clemency and Mildness , remembring that we all sprang from our Grandfather Adam , and cons●quently are all a Kin to one another , which the Minister confirms in his Office for the Burial of the Dead , ( though to the meanest Person ) in these words , Forasmuch as it hat● p●●●sed Almighty God , of his grea● M●rcy , to take unto ●imself the Soul of our dear Brother here departed , &c. So that it plainly appears that we are related to ●ach other : Now , some of these Kindred live in the fear of God , and by honest and industrious means procure a Livelihood for their Families ; others take ill Courses , and become Reprobates , hated both of God and M●n ; and in this Case , why should any thin● ill of another for his Brothers misdeeds , though he be so nearly Allied ? I think he ought rather to be pittied by ●very good Christian , for that he hath so wicked a Relation . And since every one must answer for his own Offences , and not those committed by Father , Brother , or Friend , let us abstain from rash Censures , and fly from Evil , and do the things that are good , tha● we may live for ev●r , Psal. 37.27 . Again , remember th● last day , when only the Just shall be Saved ; then on thy Right hand shall thy crying Sins be accusing thee , and on thy Left hand infinite numbers of Devils expecting thee , and under thee the Sulphurous Furnace of Hell burning , and above thee an angry Judge giving Sentance , within thee thy Conscience tormenting , without thee the World flaming , when●e to fly is Impossible , and to continue Intollerable : This will be the sad condition of every one , that while Living , do not refrain from Sin , or having Sin'd , do not truly Repent of their Iniquities ; therefor● it is said , Agree with thy Adversary while thou art ●n ●he way ; and while time is , prevent that which oth●rwise in time will be : For as one saith , If it be no● pr●vented , it will be Repented . It is thought by some that there was no Writing to instruct the ●eople before the Flood Baptised the Earth , to wash away the Curse which God laid upon it for the disobedience of our first Parents ; yet others subscribe not to this Opinion of the want of Writing , but more wisely adhere to St. Iude , and to the Learned Iosephus , who writ that Enoch E●ected two Pillers , the one of Brick , and the other of Stone , wherein he wrote of the Two-fold destruction of the World , the one by Water , and the other by Fire : Some Notion of this was by Tradition ( as some Writers relate ) preserv'd even to the days of the Apostles , Iude 14. The next thing I shall speak to is , the final end of the World , which will be effected by the fiery destruction abovementioned : We read in Mat. 24. That the Apostles asked our Lord Christ about this matter ; the Event was , that as for the day and hour he would not have them to be curiously Inquisitive , because it is a Secret not disclosed to the very Angels in H●aven , but reserv'd in the hidden Councel of God ; yet Christ gave them some intimation of the condition and circumstances of the time wherein it should be , viz. That as it was in the days of Noah ▪ before the Universal Deluge swept away Mankind , so shall it be in that time wherein Christ shall come to Judge the World in Fire , see Ioh. 1.3 . and Rev. 1. vers . 3.7 . But as to the time when it will happe● ▪ we are altogether in the dark , and have nothing to say but the conjectures of the Learned , who suppose it may continue 6000 years from the Creation , which , if true , yet would not the time of the World's end , or last Conf●agration be known , because we have nothing but uncertainties touching the time of the Worlds beginning . The World was at first a formless Chaos , till God out of the abundance of his Goodness , sent forth his holy Spirit , which Dove-like , with mighty out-spread Wings , sate Brooding on the vast Abyss , and made it pregnant of the World , then Darkness gave place to Light ▪ and all the fulgent Lamps of Heaven appear'd ( as they truly are ) Glorious ; all Creatures receiv'd their Being , and every Plant , Tree , Herb , and Flower , sprung from the verdant Earth which was raised above the Waters , every thing of use had Seed in it self , or other means to preserve its kind , that a second Creation should never be requisite , but as yet , Man , the Lordly Creature , whose Province was to Rule and Govern the other Creatures , was wanting : He was framed with more Solemnity than all his inferior Creatures , being as it were the Product of mature Council and deliberation , stamp'd after the Divine Similitude , inspir'd with the Breath of Life , and Honour'd with many advantages beyond what any other Animal can pretend to ; the contemplating of which , long since made the Royal Prophet break out into this Rapture , What is Man that thou art mindful of him , and the Son of Man that thou visitest him ? Thou madest him lower than the Angels , to Crown him with Glory and Worship ; Thou madest him to have Dominion over the works of thy hands , and thou hast put all things in Subjection under his Feet , Psal. 8.4 . Moses sets forth plainly that this glorious Universe , bespangled with sparkling Fires , every where adorn'd with wonderful objects , Proclaming the Wisdom and Omnipotence of its great Workman or Creator , was in Six days made out of an Eternal Privation of Matter by the Omnipotent Fiat of God : Hence , because that in Six days , the World , and all that therein is was Created , and because God rested the Seventh day , it is probably Collected , that in Six Thousand years , which are but as Six days in God's Account , the World shall ●gain be Dissolved . When ( as is said ) God had Created all things , he gave a real Blessing unto them , willing and decreeing by an Everlasting Law , that Animals should naturally multiply themselves by Generation . At the making of Man , as is hinted before , God , after a Divine manner , consulted with himself , the Father , Son , and Holy Ghost , concerning the Creation of his chief Creature Man , as it were to this Effect , We have made our several Sub●unary Creatures in great Variety , having given to them Being , Life , Sense , and Motion , but now let us make the Creature for whose sake the rest have been Created , consisting of a natural Body , wherein he shall partake with other Creatures in Being , Life , Sense , and Motion , and of a Spiritual Nature and Substance , wherein he shall be like to us ; he shall be endu'd with all the faculties of a reasonable Soul , with perfect Knowledge and Righteousness : Thus in respect of his spiritual Soul , was Man Created after the Image of God , whom he likewise resembled in Integrity , Justice , and Holiness , wherewith he was plentifully inspir'd ; his Soul is Immortal , Immaterial , seperable from the Body , and so Man consisting of Body and Soul , became a perfect Creature , being endu'd with all things necessary to accomplish both . God saw it not convenient for Man to be alone , Therefore , out of Man , who was made of Earth , he made Woman , and g●ve a Spiritual Blessing to them , and said , Be ye ( through that power of Propagation which I give you ) Fruitful , Multiply , and replenish the Earth , and be ye Possessors and Rulers of the same ; and God to show his care to preserve what he had thus made , gave them leave to Eat freely of every Tree in the Garden , only with this limitation , That of the T●ee of the Knowledge of Good and Evil , they should not Eat . In a word , God finished the whole Creation by his mighty Power in the space of Six days , and on the Seventh day rested , rejoycing in the view of his glorious Workmanship : Hence God gave a special Blessing to the Seventh day , and Honoured it with this Priviledge , That it should be set apart for Rest and Holiness , that by this means Men might be put in mind of the wonderful work of the Creation , and might celebrate with holy Zeal the celebrated Rest of their Creator . Thus I have given an account of the Creation , wherein the Lord God , ( who hath Eternal Being of himself ) gave a Being to the Heavens ▪ Earth , and all things therein , which will continue as long as God pleaseth , and is kept a Secret in the Mind of God , though , ●s I said before , it is probably Collected , that in 6000 years ( which are but as Six days in God's Account as some suppose ) the World will be Dissolved ▪ Then cometh Christs Thousand Years Reign , who bringeth with him an Everlasting Sabbath of Rest ; of this Opinion were many of the Fathers , and also other more modern Writers ▪ who Calculated for the End of the World thus : They allowed 2000 years before the Law : 2000 years under the Law : and lastly , 2000 years to be accomplished under the Gospel , the end of which 6000 years they thought would be accompany'd by the last and most dreadful Conflagration : So then , if we look back , we shall find that from the Creation of the World , to the Birth of our Saviour , is 3948 years , according to the best Chronographers , to which add the time from our Savious Birth , to this present yea● 1700 , and you will find that there only remains 352 years , according to this Account before the End of this World : Then as many are of Opinion cometh the Sabatical Year , wherein Christ will Judge the World. Here consider the Destruction of Ierusalem as a Tipe , and an assurance of the Destruction of the World , see Mark 13. But as to the time , many things make it uncertain , chiefly the Words of our Saviour , saying , for the Elects sake , the days shall be shortned : who knows then , dear Reader , how near it may be at hand , it may even happen before what I am now Writing be Printed , or before any one Read it when Published . Touching ●his fatal Day , read 2 Pet. 3. where the Apostle discourses concerning the fiery D●struction of the World , which will dissolve and purifie all things : Then consider what the Scripture sai●h touching a new Spiritual Creation ; How old things shall pass away , and all things become new ; as ● N●w Ierusalem d●scending from the New Heavens to t●e New Earth , for God's Elect renewed People to dw●ll in , who will have New Knowledge , and New Names , and Sing every moment New Spiritual Songs and Praises to God for ever . What then , Courteous Reader remains , but that all good Christians ought religiously to e●pect the End of the World , and the coming of Christ , Matth. 24. and so by a Pious Expectation , prepare themselves for it , and not too curiously pry into these hidden and unrevealed Secrets , neither imparted to Men nor Angels , 't is God only knoweth this , who knoweth all things , and see●h in all places ▪ let us then every where take heed what we do , since we can do nothing out of his Sight , for he will require an Account from us for every thi●g , tho' never so secretly done , as well as for every idle word that we speak ▪ Oh , we must be accountable to him for all the time we hav● mispent in this our Pilgrimage on the Earth ! All Kings and Princes must give an Account how they have Govern'd their Kingdoms , whether they have ( as becometh God's Vicegerents ) mildly , lovingly , and carefully trained ( by good Examples and Commands ) their Subjects up in the true Worship of God. Bishops and Ministers of the Word of God ( who have taken upon them Curam Animarum , the charge of Souls ) must give an Account how they have behaved themselves in the Ministry , whether they have fed their Flocks carefully , or fed upon their Flocks . The Magistrates must give an Account whether they have sought the maintenance of Virtue , and the confusion of Vice , or discountenanc'd the former by a shameful Connivance at the latter . And all Housholders must render an Account how they have govern'd their Families , whether in Reading the Sacred Scrip●ures , and offering up o● daily Prayers to the glory ●nd praise of God ; or suffering them to run without restraint to foolish Pastimes , and into what Vice the dictates of their depraved Nature lead them : Yea , every Man and Woman must give an Account before the grea● Judge of Heaven and Earth , of all their Deceits and ill Practices in their several Callings : We must render an Account of our Works , 2 Cor. 5. We must all app●ar before the Judgment Seat of Christ , and there receive according to what we have done in the Flesh , whether it be good or Evil : How then will those griping Vultures make their Accounts , ●hat have Oppression undone their Brethren in very deed : The World is grown so cruel and hard-hearted , that many can see the Poor starve in the Streets and not relieve or succour them . Nay , the ●ogs have the fragments of Rich mens Tables , not the Poor , tho' Lame or Blind , or both ; but let such Rich men remember , that if they would be partakers with the Poor in Heaven , they must let the Poor partake with them of their good things on Earth ; for to feed the Poor , cloath the Naked , relieve Prisoners , is the same as if such works of Mercy were done to Christ. The safest way of laying up Treasure is thus , to make a Store-house of Heaven , which at last day will afford no less than a Crown of Glory : Make , O Lord , the way pleasant to me that leads to such an End ; 't is no matter what Raggs or Colours I wear with Men , so I may walk with my Saviour in White , and Reign with him in Glory , Luk. 13.3 . We must Love o●e another , which is the very distinguishing mark of a Disciple of Christ ; as Malice , Hatred , and Revenge , are the badges of an Antichristian Mind : We must in all things be reform'd from the Evil of our ways , especially from our neglecting God's Service , and the Duties we owe to him ; nor must we be remiss in our Duties to our King , to our Co●ntry , and to our Neighbours ; if we be , we may fall short of our glorious Expectations . Indeed , all Ordinances of God are as it were the very face of God , and they who worship him therein , do solemnly ●ppear before him ; therefore , at such Seasons all Men are Bound to be holy and recollected , especially Ministers , when they Read or Preach God's Word . God requires an exactness of Deportment of them in his Courts , and 't is no wonder , for do but observ● under the Law , how choice he was about all thing● relating to his Worship : The Tabernacle was mad● of th● best Wood , purest Gold , and finest Linnen ▪ In short , every part of it was done according to God'● Prescription and Order . Such as offer Sacrifice , mus● be without Blemish , God expects to be serv'd b● holy Men in the purest and holyest Manner ; pur● must be the Person , and pure the Performance ; fo● Men carry the Temple of God about them , and therefore ought to keep their Hearts and Spirits clean fo● the Reception of God ; ought they not then to b● very watchful over themselves when they are abou● Religious Duties , esp●cially those whose duty it is to lead and enlighten others to obtain the Peace of God and Everlasting Rest ? But I 'le pursue this Subject no farther , least I should too much r●semble a Sheep that leaps out of the Fold to lead the Shedheard : I know well every one has his Infirmity , the Green-sickness is the Maids , and Covetousness the Disease of some Teachers , who Preach up hospitality and other virtues to the People , but will not go to the cost of putting their own Doctrine in Practice : On the other hand , every thing has its Virtue , the Bee gathers Honey out of every stinking Weed , and every Weed is of more value and use than to be thrown on a Dunghill . 'T is the Apostles advise , That we do all things for the Edification of others ; hence those that can , ought to Read the Script●res , and other good Books , while those that cannot , ought attentively to give ear and lead their lives according as the Word directs , see D●ut 6.11 . And to incite the Minds of People to a more strict degree of Piety , it would not be amiss for Ministers to Write ( or if there be enough already Written , to buy ) some Books of Instructions according to Scripture Rules , and give away once a year to their Parishoners : By this means the Sheep will know the voice of their Shepherd from the howling of devouring Wolves , and also to keep them from wandring from Christs Fold , and runing astray after Novelties thro' the Wilderness of this World of Errors . I know there are many well-meaning People who make a Co●science of their doings , and are free from the folly of those that run to several places , that are not tost with every wind of Doctrine ( as those commonly are ) that like any Preacher better than their own , whom God ( by his Providence ) hath set over them : These would willingly Read what was thus given ●hem by their own Shepherd or Pasture ; nay , some of the other fickle headed Men would also Read their Pastors gift purely out of Curiosity ; this I say , would be a ready way to lead them to the house of the true Shepherd ▪ ( I mean not where Christ was Born , at Bethlehem ) to Sing Gloria in excelsis , but where Christ now is , at God's Right Hand , interceeding for all his Servants . 'T is chiefly the Ministers Office to take care of Christs Flock , who have the Power of the Keys , the Power to remit Sins , by teaching the Truth of Christs Word , and daily Administring the Sacraments , left as Conduit-pipes to convey his Grace to our hearts ; the doing of which being omitted by Preachers , is the retaining of Men in their Sins ; for if Men be so wicked that they will not ●elieve in Christ Crucified , after he hath been Preach'd unto them , then their Sins are retained , and the Truth is not in them : Good Ministers have the Keys to open and shut Heaven , by Preaching and Administring the Sacraments to their Flock ; all that truly Believe in Gods Word , which is the only Rule we ought to follow , shall undoubtedly be Saved . It is not every one that can Pray or Preach , hath Power to remit Sins , no , it is the Undefiled , Faithful , Godly Ministers , who lead their lives answerable to the true Doctrine deliver'd in God's Word that can do it ; they open and shut Heaven as many good Prophets did , by pouring out their fervent Prayers to God Almighty , do perform great things : One by Prayer staid the course of the Sun , another by Prayer put it back , and when the Clouds withheld from Raining three Years , a third offer'd up his Prayers to Heaven for Rain , and God was pleased to send dow● Rain to refresh the Earth , that all things grew , and great Plenty of all things made glad the he●rt of Man : These instances make it appear what I before asserted , and that Man has power with God to Theologize Astrology , that is , to put by , or prevent ( by Prayers offer'd up to God ) what the Stars foreshew to Ensue , by the Phaenomena's whereof , Astrologers were wont to deter and frighten People from doing ill . Let us fear God , obey his Commands , and Love one another , and believe in his Word , who promised that whatsoever his true and faithful Ministers should ask in his Name , should ( if necessary ) be granted ; according to that gracious saying in the Holy Writ , That ● what time soever a Sinner doth Repent of his Sins , he shall have Pardon , with this Proviso , he become a New Creature by the amendment of his Life ; such may come in favour with Christ , the head Shepherd of Souls , who makes intercession with his Father for all those that Believe in him , and observe his Commandments . And now to comprise all in a little , remember our Saviours great Commandment , which was , Tha● you Love one another ; and whatsoever you would that Men should do unto you , that do you unto them , for this is the Law and the Prophets ; by the due observation of these words , we may obtain the Peace of God which passeth all Vnderstanding . Now , to be out of Peace with God is sad and deplorable , beyond the Power of words to express ; Humanity makes us justly grieve at the loss of a Friend , a good Neighbour , a loving Wife , kind Husband , or obedient Child ; These are indeed great losses , but ought to be moderately Lamented ; but the loss of Christ is so great , that no Sorrow is sufficient to set forth the sadness of such a State : Other afflictions ( as to see Christian Families scatter'd by the violence of some grievous Visitation ) is to be Lamented , but is capable of a Comfort from the hopes we have of a gracions meeting , with ample retributions in Christ ; but the very thoughts of being out of God's favour , is enough to shut the door against all Consolation , did not his Goodness promise , That at what time soever a Sinner repents , and turns from his wickedness , he would receive him with stretch'd forth Arms of Mercy : Therefore , let us timely grieve for our Sins , and take care never to offend him , who is able to cast Soul and Body into Hell , and Christ will ( as when he heard Mary weeping at the Sepulcher ) no longer absent himself : Mary , said Christ , she answered , Rabbi , then her heart full of Love and Joy , cleaved to him , her Arms circled him about , and she hears that Golden Message , Go to my Brethren and tell them , I go to my Father and to your Father : Thus were her Sorrows turned into Joy and Gladness : No Christian , 't is observ'd , rises so high in Divine Consolation , as he that is lowest cast down in Evangelical Humiliation . Mary was a great Mourner , we seldom have a view of her in Scripture without Dew on her Face , and Tears in her Eyes , Luk. 7.38 . and 23 , 27. Ioh. 19.25 . and 20.11.15 . And she had the special honour and favour , to see her Lord , ( even our Blessed Redeemer ) before all others in the very Ingress ( as I may call it ) of his Exaltation ; for he appeared first to Mary Magdalen out of whom he had cast seven Devils , Mark 16.9 . As Mary had sinned greatly , so she sorrowed greatly , which sorrow you see was of great value with God. Peter wept bitterly , therefore Christ took care to bind up his broken heart , by pouring the saving oyl of Repentance into his Wounded Conscience : Nay , he 's prefer'd too , for when a Messenger is dispatch'● from Heaven to acquaint the World with the joyful News of its Saviours Resurrection , no Name is particularly mention'd in his Commission but Peters●punc ; Go your way ( saith the Angel to the two Women ) and tell his Disciples and Peter , that he is Risen , and goeth before you into Galilee , there they shall see him : Now Peter was in an Afflicted condition because he had forSworn Christ , least Christ should forget him ; but lo , his Penitent Tears had so Reconciled him to Christ , that our Saviour ordered , That if but one in the World ( besides the two Women at the Sepulchre ) had notice of his Resurrection , Penitent and Weeping Peter should be the Person . O! the powerful Rhetorick of unfeigned Tears ! Repentance hath more prevalency with God , than all the Riches , costly Robes , Crowns and Diadems of the greatest Potentates in the World. True Repentanc● is an aversion from Sin ; If they ( saith the Lord ) will humble themselves , and turn from their Evil ways , God will have Mercy on them , 2 Cor. 7.14 . We are so subject to Sin , to Offend , to Err , and to conceive a miss of God , that we all stand in need of Council , and of props to help us : The general misery of Mankind is threefold , we are easie to be Seduced , almost unable to do Well , and weak to Resist ; for if we would discern between Good and Evil , we are deceiv'd ; in doing good we quickly faint , and our greatest endeavours to resist Evil are not so strong , but that we are easily overcome : The consideration of this frailty of our corrupt Nature , made our Saviour Christ graciously to admonish his Disciples , saying , Watch and Pray least you enter into Temptation . What shall I say of the Tyranny of the Mighty ; of the Misery of the Poor ; of the abundance of Wickedness , and of the spreading Contagion of Heresies ; all which , by variety of Methods , draw or fright us from our Duties : Can I say better than what Nestro did to his Children , Pray , for unless God help us , we all Perish . Finally , the fear of Perishing , the shortness and uncertainty of Life , and the suddenness of Christs Coming , his Justice in Judging , and many other Reasons , should ( one would think ) make us not lightly over-pass and neglect his Divine Service and Commands ; for what availeth it here to abound in Wealth , excell in Honours , and have all that the Vanity of our desires prompts us to Covet , if when Christ shall come , we are found unready , and so lose our precious Souls , Mat. 16.26 . Happy therefore is that Servant whom the Lord at his coming shall find Watching and Praying , expecting the Bridgroom , with the oyl of Faith in his Heart , Mat. 25.4 . and 24.25.10 . Be therefore constant in the Duties of Watching and Prayer , for all will be excluded the Presence of our Lord , who are found in them negligent , With I ●now you not , Mark 13.33 . Colos. 4.2 . Watch and Pray ; continue in Prayer and Thanksgiving . Luk. 11.19 . Ioh. 6.23 . There were never wanting powerful Motives to stir up the faithful to daily Prayer ; but , I perswade my self , it was never more nee●ful than now in this last , and as I may call it , old Age of the Doating world , wherein there do's more grievous and woful Wickedness Reign than ever heretofore : Hence it may ye fear'd , that in the Church will arise more horrible Heresies , and in Common-wealths more miserable Confusions than ever did , except these impending Evils be averted by daily and fervent Prayer . The Fountain of all true Wisdom and Learning , God the Father of Mercy , continue amongst us for his Sons sake , the purity of his Word , and the light of the Gospel ; may he encrease the study of Virtue , maintain Peace and Concord in his Church , stimulate our desires continually to advance his Glory , both in Deed and Word , and to keep his Commandments to the utmost of our Power , that living always in his Fear , we may Die in his Favour , and rise again to Everlasting Blessedness with him to Reign for all Eternity . Amen . Of Prayer and Meditation . I May call the following Meditations Divine , pa●●ly because they are of Divine matters , and concern the Glory of God , and partly because they are taken out of the pure Fountain of Divine Truth the Scriptures , and partly because they are collected ( in part ) out of the Writings of several Eminent Divines , whose Volumes are too big , and of too great a price to be in the hands of many Pious people : They are in a word , such as are not to be found in common Authors . As to the necessity of the Duty of Prayer , Read 1 Tim. 2.1 . where you will find that the chosen Vessel of God , St. Paul , doth exhort , That first of all , Deprecations , Supplications , Intercessions , and giving of Thanks , be made for all Men , for Kings , and for all that are in Authority , that we may lead a quiet and peaceable Life in all Godliness and Honesty . Again , Phil. 4.6 . he says , Be careful for nothing , but in all things , let your Petitions be manifest unto God in Prayer and Supplications , with giving of Thanks ; by which places of Scripture , we are not only pricked forward to the holy Exercise of Prayer , but taught also , that there are four kinds thereof , all necessary to be used every day . First Deprecation , whereby we beg at the hands of Almighty God , either altogether to turn away his heavy displeasure conceiv'd against us , through our Sins , or at least to mittigate the Punishment due for our Offences . Secondly , Supplications , are Prayers , whereby we crave such things as are necessary , either for the Sustentation of this present Life , or for our everlasting Comfort in the World to come . Thirdly , Intercessions , are Prayers made in the behalf of others . And lastly , Thanksgiving , is when we Praise God , and celebrate his holy Name for all the Benefits confer'd both upon our Souls and Bodies . Some short Ejaculations and Prayers , according to Scripture Rules . I Give thee most hearty thanks , O Eternal God , Father of our Lord Jesus Christ , for that it hath pleased thee of thy unspeakable Mercy and Goodness , in all Ages succesfully to send into the world Men wonderfully endow'd with thy Gifts , and adorn'd with the knowledge of thy Will , to be Revivers and Preachers of thy Word of Truth , Mat. 23.34 . Ephes. 4.2.1 , 2. I likewise render most hearty thanks unto thy most Sacred Majesty , for sending thy only Son , that great Shepherd of thy Church , to make known thy Word to such as thou thinkest fit to teach thy People the Truth of thy Written Word , for the gathering together thy Church out of all Mankind , to the building up of the Body of Christ. I humbly beseech Thee , most gracious God , to continue always amongst us thy pure Word , and through thy Ministers , gather to thy self an infinite and everlasting Congregation , and so instruct my heart with thy Spirit of Truth , that I may unfeignedly assent to thy wholesome Word , whereby I may prove a lively Member of thy Body , and be incorporated into that Society which doth in this World sincerely confess thee , and in the next World for ever enjoy thee , evermore extolling the holiness of thy Name ; preserve in safety the Ministers and Teachers of thy Word , and give them the certain knowledge of thy Blessed will , that by thy Word they may from time to time open unto us thine intent concerning the repairing of Mankind , to the Saving and Redeeming of our Souls thro' thy free Mercy ; and also teach us here to live in new obedience , and to withstand the violence and allurements of our carnal desires which fight against the Soul , 1 Pet. 2.12 . Inspire the Preachers of thy Word with the Divine Breathings of thy holy Spirit , that they may utter thy Will with the Purity they receive from thy Mouth , retaining the form of wholesome Words , and sounding none but the Doctrine manifested by thy Son out of thy Bosom , 2 Tim. 1.13 . Ioh. 1.18 . for by departing from the order of the Faith and Rule of thy Word , they will greatly obscure the light of thy Doctrine , and obtrude upon us the Vanity of their own Inventions for thy holy Inspirations ; therefore let them speak thy Word not deceitfully but sincerely , as from thee and in thy sight , 2 Cor. 4.2 . Grant also that by transforming thy Divine Ministry into Earthly Policy , they Lord it not over thine Elect , neither proudly contend about Superiority and Primacy in thy Church , 1 Pet. 5 ▪ 3. But only seek the Glory of thy Name , and the Salvation of themselves and us committed by thy Providence to their Charge ; give them liberty of Speech , boldly without fear , to blame and rebuke all false Doctrine , Blasphemous Superstitions , and abuses in thy Church , Ephes. 6.19 . Open unto them the door of utterance , that they may speak the Mysteries of Christ , and manifest them as they ought to do , so shall their doings be profitable to the Godly , Colos. 4.3 . Assist them also with thy especial Grace , that they disgrace not the Doctrine which they Teach and Preach by impurity of Life , 1 Tim. 3.2 , 4. but especially assist the Shepherd under thee whom I hear for the good of my Soul , from whose Mouth I learn thy Blessed Will : keep him , O Lord , I heartily Pray , in Religion sincere and pure , from enormous Offences in his outward Conversation , endow him with a long and healthful Life , ( if it be thy Will ) that he may live to Convert many by Preaching thy Word of wholesome Doctrine , and then we shall be Converted , because thou art our God , and being Converted , we will do Penance ; shew us our Offences , that we may have a true sense and hearty sorrow for our Sins ▪ O Son of God , who art the Lord and head Shepherd of all thy Flock , work thou effectually by thy Preachers , and speak thou also within us to our hearts , the blessed Will of thy Eternal Father , and confirm thy Doctrine in our Minds by thy holy Spirit ; and grant , I beseech thee , that we may truly know and discern the same from the howling of Wolves , and from the Inchanting Songs of Hirelings , Ioh. 10.12 . and 17.15 . and grant that we may know thee , even as thou knowest thy Heavenly Father , and walk Religiously and Righteously in thy Sight , showing our selves to be that holy Seed which praiseth thy Name for evermore . Come Holy Spirit , open my Heart and Ears , that I may conceive the profit of thy wholesome Doctrine , and the sweet Comfort revealed in thy Holy Words by the Preaching of the Gospel . I beseech thee pour into us Godly Cogitations , that we may never imagine as the Wicked do , that the Miseries and Afflictions of this Life fall upon u● 〈◊〉 Chance and against thy Will , but that we may 〈◊〉 believe that thy Church is govern'd by thy P●●vidence , and that without thy Permission no Evil 〈◊〉 Punishment cometh ; for thou Lord sendest the s●me , Amos 3.6 . Then grant , I beseech thee , that we may suffer all Injuries and Adversities with quiet Minds , and never attempt that which is contrary to thy Commandments , but by an humble acknowledgment and submission to thy Will , bear all sorts of Calamities with calling for thy Assistance , Psal. 50.15 . Tit. 22. Most Gracious God , keep I beseech thee , the power of Mans immortal Enemy , the Prince of Darkness under , that he compel not Consciences loaded with the weight of Sins to fall into fatal Desperation , either by heaping up and aggravating their Offences , or by extenuating thy Mercy , enhance too much their own guilt , or lessen thy Power of forgiving ; but grant that all Sinners that are heavy laden , may with a true and lively Faith come unto thee for Ease and refreshment ; may they freely come unto thee by hearing thy Word to Repentance , that the Angels in Heaven may continually have occasion to rejoyce at their happy Conversion , Luk. 15.7 . Amen . See Iames 5.16 . Mat. 6.14 . and Esa. 66.2 . where you may Read what you ought to do if you would have God forgive you your Sins , hear your Prayers , and grant your Requests . Prayer is a vehement desire of the heart to obtain something at the hand of God , who look●● not upon the Face as man doth , but beholdeth the 〈◊〉 ; neither doth he listen to the sound of the ●outh , but ●o the fervency of the Mind : Therefore Christians Praying have their affections bent towards God , they ●lways hunger and thirst after Righteousness : The ●rayer of him who humbleth himself is accepted , as appear'd by the Publican , Luk. 18.19 . Psal. 50 . 1● . Mark 13.3.3 . Coloss. 4.2 . Luk. 11.9 . Ioh. 6.23 . How excellent a thing it is for Man to converse with God! this joyns Man in Society with Angels , thro' ascribing with them due Praise and Glory unto the Almighty : Let nothing dismay a Christian from Praying unto God , for the Prayer of the Righteous is the Key of Heaven ; the Prayer of the Godly doth ascend , and the Mercy of God doth thereby come down ; therefore we will Sing Praise unto Thee , O Lord , for as thou hast been our Defence in the day of our trouble , even so I beseech Thee to protect and save us everlastingly . Amen . Let us with St. Paul , Heb. 4.16 . come boldly to the Throne of Grace , that we may obtain Mercy : That is , let us in confident assurance of God's readiness to help us , make our Addresses boldly and chearfully to the Throne of his Grace upon all occasions , suing to our bountiful God for the Relief of all our Necessities ; and let us consider when we are about to offer up our Petitions to God by Prayer , what ou● necessities and wants are before we ask , least throug● temerity we ask amiss . His freeness to give , ma● well make us bold to ask ; his power to supply us , may give us hopes to obtain what is necessary for us , and his greatness ought to make us temper our Addresses with Humility ; as for choice of Words , and Elegant long Harangues , let us not be too solicitous , for God regards not Eloquence , and long Harangues so much as the sincerity of those that invocate his Majesty . Men chiefly mind the neatness of expression ▪ God the Truth and fervency of what is exprest : We are commanded to Pray without ceasing , which is best done according to Scripture Rules , because no Method is comparable to that which God has laid down for us , and Christ taught us . When we groan under the weight of any Affliction , we shall ever find help , by calling upon God , desiring the assistance of the Righteous to be joyned with us in Prayer , For the Prayers of the Faithful availeth much ▪ their help we are admonish'd to desire by the Example of St. Paul , who said to the Romans , I beseech you Brethren , for the Lord Iesus Christ's sake , and for the love of the Spirit , that you strive together wi●h me in your Endeavours and Prayers to God for me , ●or the light of ●is Countenance , and for assisting in every Duty , Rom. 15.20 . Some define Prayer thus : An humble lifting up of the Heart , or a pouring out of the Soul to God in the Name of Christ ; it is crying Abba , Father .. As Scrip●ure is God's Letter wherein he openeth his Mind to Man , so Prayer is Man's Letter , wherein he expresses ●is Mind to God : A thought can fly speedily to the utmost part of the Earth , but Prayer in a Moment ascends to the highest Heavens , 't is as it were a speaking Trumpet , one end of which being fastened to Man's mouth , it carryeth the Petitioning voice to God's Ear , tho' spoken near so softly . Prayer hath a twofold advantage of some other Duties , in regard its Influence is Universal , and to ●ts Exercise an opportunity is never wanting . A Christian cannot always hear or read God's Word , out he may Pray continually . Every Saint is God's Temple , and he that carries a Temple about him , ●ay go to Prayer when he pleaseth . A good Chri●tian need not be very nice in chusing a place for De●otion , since to him every house is a house of Prayer , ●nd every place he comes to an Altar , whereon he ●ay offer up to God a Sacrifice of Prayer ; yet De●ency is not to be forgotten , ( as far as circumstance ●ill allow ) since even by it we express a kind of Devotion to our God ; but many alass are so far from being curious in this point , that they forget to pay at all this Duty , tho' most necessary to the obtaining their Eternal Salvation . If we are in doubts about our Spiritual Estate , let us in Prayer go to God , who is marvellous in Council ? are we in Affliction , let us call upon him for help , and he will not only hear us , but also in his good time deliver us ? Do's any affliction seize our Bodies , which endangers our lives or disturb our tranquility , let us by Prayer call upon him at Midnight , and he will make hast to help us ; tho' we are troubled exceedingly , in a Moment he can give us quiet and rest ; nay , tho' we should be encompassed with Enemies , driven to the greatest of Necessities , perplex'd with Doubts , threatned with Dangers , or like Peter , falsly Imprisoned , and watched narrowly Night and Day , lest we should make an Escape ; yet Prayer , as another Moses , will go before us , and so engage God on our side , that he will vanquish our Enemies , relieve ou● Necessities , unfold our Doubts , prevent our Dangers ▪ convert our Bondage into Liberty , and guide us all the way thro' the Wilderness of this World , 'till we arrive at the Spiritual Land of Canaan , and be Enroled Citizens of the Heavenly Jerusalem , where Christ is , infinitely exceeding that Ierusalem where Christ was , and whither the Devout Iews went once a year to Worship . And here it will not be amiss , nor I believe unacceptable to my Reader , to give him some account of the Earthly Ierusalem , and its many Revolutions so much spoken of in Scripture and other Histories ▪ This Ierusalem , by some called the Holy City , and Throne of God , was antiently a Fort of the Iebusites upon Mount Sion , not conquer'd by the valiant Ioshua , but was fully subdu'd by the victorious Arm of David , who Built thereon the City , unto which was adjoyn'd Mount Moriah , and therefore call'd the Daughter of Sion , where Abraham would have offer'd his Son Isaac , where David built his Altar , and Solomon his Beauti●ul Temple , of which great things are by all Histori●ns Recorded . 'T is Scituate in the midst of Nations , ●t was the place of Holy Worship ; from this Moun●ain ( which for many things is justly prefer'd before ●ll others ) did flow those Salutiferous Waters , that gave Life where ever they ran ; from hence Christ ●ent his Apostles ( as so many Spiritual Fishermen ) to ●atch the Souls of Men. In this famous City stood ●he Throne of David , establish'd here by the Royal ●uccession of One and Twenty Kings , descended from ●he Loins of this Royal Prophet . Sin whose proper wages is Death , brought many Calamities , strange Revolutions , and in the End , a ●●nal Destruction to Ierusalem : The Convulsions and ●roubles of this City were many and violent before 〈◊〉 was utterly Ruin'd ; as namely , by this Hake King ●f Egypt in Rehoboams days , at which time the Con●ueror carry'd away much Treasure . By Ioas King ●f Israel , who in the time of Amazias , brake down ●00 Cubits of the Wall ; it was besieg'd by Resin and ●ekek King of Aram and Israel , whom God put back 〈◊〉 the Reign of wicked Ahaz . By Zenecher King of ●ssur whose Host in Hezekiahs days the Angel of God ●estroyed . By the Assyrians who took Manasia Cap●●ve . By Pharaoh Necho who carried Iehoazar Pri●oner into Egypt . And lastly , it was Besieged by ●he Caldeans , who both Burnt the Temple , and defa●ed the City , see Kings 23.25 . It was after the Captivity Rebuilt by the returned ●ews , yet so , that in the days of Christ , it rather seemed a place of Slaughter , and a Den of Thieves than the Royal Seat of a King , or the place of Holy Worship ; for having Slain their Prophets , and Persecuted the Saints , they lastly filled the measure o● their Iniquity , by shedding the Blood of that grea● One , even Jesus the Lord of Life , who by sufferin● Death in Ierusalem , sealed the Redemption of th● World , fulfilled the Law , changed their Sabbath ▪ and in a word , put an end to the glory of the Place ▪ Soon after , by the Sedition of the Citizens , and th● Caesars cruelties , it became so desolate , that one Ston● was not left standing upon another , but as in th● Destruction of Sodom , so was it all Destroy'd , 〈◊〉 Walls removed , Mount Sion excluded , and Calva●● taken ; the Name Ierusalem was changed for that o● Aelia , an unclean Swine set over the chief Gate , and the Iews forbid ( on pain of Death ) to look back upon the City . In this state the Romans held it till the year o● Christ 615 , from whose Empire the Persians ●ore i● ▪ and kept it the space of Twenty Two Years : Th● Sarazens were the next that Conquer'd it in the yea● 637 , and possest it 372 years , till in the year 100● the Turks took it , and immediately lost it to the Sultan of Egypt , who enjoy'd it the space of 90 year● at which time , being in the year 1099 , the Christian● under their General Godfrey Bulloigne Conquer'd 〈◊〉 and under the Government of several Christia● Princes , one of which was Richard the first King o● England , who was King of Ierusalem , it continued 〈◊〉 years , that is , till the year 1187 , at which time it wa● Surpriz'd by Soladine King of Persia , and by the Persians held 330 years , when in 1517 it was invad●● and won by the Victorious Solimo the Turkish Emperor , and in it to this day the abomination of Mahom●● is set up ▪ Thus is Sion become a plunged Field , and Ierusalem a heap of Stones ; the Holy Land laid wast under the feet of the Heathen , and the place of Divine Prayer made a Den of Dragons ; so that as it was foretold , Neither in the Mountain of Samaria , nor in Jerusalem , is the place of holy Worship , see Isa. 66.1 , 2. But every Spiritual heart retaining the Ark or Testament of God's Covenant in Christ , is the Ierusalem and Temple wherein the Lord will dwell , and where ●his Spi●it with ours , as the two Cherubins on the Mercy Seat , looking each towards the other , will witness our Reconciliation by Christ our High Priest , who is entred before us into the Holy of Holies , even the highest Heavens ; into which Divine Mansion , may he whom my Soul loveth , say come ; In the mean while , let us consider what the Angel said ●o the Women when he sent them away from looking into the Sepulcre , with He is Risen , he is not here ; did he not thereby dehort them and us , from Burying ou● affections in Christ's Grave , and admonish us rather to seek him where he is to be found . At this day a gracious heart maketh every place a Ierusalem , where God may as well and as acceptably 〈◊〉 Worshipped , as upon Mount Olivet , or Christ's Mount , so Named , because it was his Pulpit , as the whole Land was his Text , when he made that famous Sermon on the Mount : This Son of Righteousness had all Palestine for his Zodiack , and the Twelve Tribes for his Signs : St. Hierom observeth , as the Two Tribes which were first carried into Captivity , so Redemption was first Preached in their Countries . Likewise in former Ages there were the greatest Examples of God's Justice shown upon disobedient Sinners : for Example , Lots Wife for one farewell glance at Sodom , was turned into a Pillar of Salt , which may teach us to measure a Sin by the in●ini●eness of God who forbiddeth it . 'T is observed the Land of Iudea became Barrenou● af●er ou● Saviours Passion , of bringing ●orth their principle Commodities , as Balm , &c. Whether because the Tipe was to cease when the Truth was come , or because that Land was unworthy to have so Soveraign Bodily Physick grow in her , where the Phisitian of the So●l was put to Death . Another wonderful remarkable thing shown ●pon all the outward formal Jewish Worshippers soon after our Saviours Ascention , as he had foretold was the destruction of that City and Land , by which we are made sensible that there was never sorrow like the sorrow of that Land , who made the Messiah a Man of sorrow . If we consider , the Siege of Jerusalem began at the time of the Passover , when in a manner all Judea was inclosed in Jerusalem , all private Synagogues doing their Duties to the Mother Temple , so that the City then had more guests than Inhabitants . Thus the Passover which was at first Instituted by God in Mercy , to save the Israelites from Death , was then used by him in Justice to hasten their Destruction , and to gather the Nations into a bundle to be cast into the fire of his Anger , as our Saviour had foretold them ; besides , those who had bought our Saviour for Thirty Pence , were themselves sold Thirty for a Penny ; whilst this Storm fell among the Unbelieving Jews , it was calm among the Believing Jews ; that is , those that were become Christians , who forewarn'd by Christs Predicti●●● , fled betimes out of the City to Pella , ( a private place beyond Jordan ) which serv'd them instead of a little Zore to save them from the eminent Destruction of Sodom . And now the chief Head of the scattered unbelieving Jews keep the meaner sort , as well as themselves , ●rom the use of the New Testament , nay , they will ●oone : Curse it , than look into it , the which thing is the hindrance of their Conversion and Salvation : And thus we leave them in a state most lamentable , and much to be pitied . Lastly , It may justly seem admirable , how senseless religions should gain so much ground on Christianity , such having neither substance in their Doctrine , nor winning Behaviour in their Ceremonies to allure Professors ; for what are many Here●ies but the Scum of Judaism and Paganism , yet like in growth to the River Nilus , which is famous and well known for its overflowing Streams , though hidden and obscure as to its Fountain . It 's the Justice of God to deliver them over to believe Lies , who will not obey the Truth . You are here put to understand , what diffe●ence of days there is betwixt the Christians , Jewish , and Turkish Sabbaths ; The Christians keep theirs the first day of the Week , call'd Sunday ; The Jews on Saturday ; and the Turks on Friday , in Scorn of Christ , who was on that day Crucified . The true Church is an Assembly , or such a congregation as Believes things which do not appear , neither may be comprehended in the Mind , that is , ●t depends only on God's Word , what the same saith , the true Church Believes without any addition , giving honour to God , and taking that to be true which in the Word is delivered unto them , Isa. 5.3 . As to the place where this true Church is , I answer , 'T is wheresoever God's Word is purely taught ; and the head Shepheard of this Church is Christ Jesus . Since nothing more provokes the Wrath of God against us , than the breaking and prophaning of his holy Sabb●th ▪ the observance thereof can never be sufficiently inculcated int● Mens minds ; for said the spirit of the Lord to our Fore-fathers , If you will no● hea●ken unto my words , and keep my Sabbath holy , then wi●l I ki●dle a fire which shall devour the Palaces of Jerusalem , and none shall quench i● , Jer. 17. Ezek. 2● . 26.31 . God's severity has ●een remarkable on Jerusalem , and upon the disobedient and wicked Prophaners of his Sabbath , as may appear by many Instances . The first Blow given to the German Church was on the ●ord's Day , which they carelesly observ'd ; the day of the Lord will be a dreadful day to them that despise the day which Christ has set apart for the Zealous performanc● of Religious Duties . It is Mark'd with a Memento above all other Commandments , Remember the Sabbath day to keep it holy . On the Lord's Day we should go into God's sanctuary and Reverence the same ; see Levit. 19.30 . We have God's hand and seal for our observing it ; see Act● 20.7.1 Cor. 16. ● , 2. Rev. 10. God is pleased to esteem it his Glory to have many Beggers ( such are all Men in respect of him ) to meet at his House or Temple to pay their duty of Thanks and holy Worship for their all , since they have all things of him , Mat. 18.20 . Psal. 42.4 . Christ himself went often into the Synagogues , and Peter and John went up into the Temple at the hour of Praper ▪ Acts 3.1 ▪ and 13.23 , 4. The Day which is to be Sanctify'd is not the seventh , but the first day of the week , for the Jews Sabbath was Buried in Christ's Grave ; so that the first day of the week is of Divine Institution , and honoured with the Name of the Lord's Day in regard of its Author , who rose that day in the Morning from finishing the amazing work of our Redemption ; upon 〈◊〉 day he brought forth his Living Water ; On this day he gave his Bread of Life , his Body ; On this day h● met his two Disciples ; 'T was on this day that the Saints which slept arose out of their Graves ; On ●h●s day the Holy Ghost descended on the Apo●tl●● ▪ On this day Christ brought forth the light of his ●●ew Heavens and Earth by his powerful Resurrection ; On this day St. Iohn ●●d his glorious Revelati●n ▪ containing the Churches state till the dissolution of the World ; On this day Christ visited his dea● Apostles , saying , Peace b● unto you ; behold my 〈◊〉 and feet ▪ On this day he burst asunder the Bonds of Death , and broke the Gates of Hell , led captivity Captive , trampled upon Principalities , suddued Powers ▪ triumph'd over the Grave , conquer'd Sin ▪ absolv'd the curse of the Law , and trod down Satan ▪ Upon this day he still rides Triumphantly in the Chariot of his Ordinances , conquering all Profane ●pposition , cutting down high Thoughts , and ●●bduing Sinners to himself ; Blessed is the Man that ●eeps the Sabbath unpolluted , Isa. 56. vers . 2. It i● likewise thought that his second coming will ●e on this day , called , The Lords Sabbath Day , and blessed is that S●rvant whom he ●inds well doing when he cometh ; and since we know not in what hour of ●he Watch he will come , whether at the dawning of ●he Day , at Noon , or at Midnight , we ought there●●re with more care keep our selves upon the Watch , ●●st he come upon us unawares and find us sleeping , ●●r neglecting our Duty , for which we may be cast ●nto ●nquenchable fire as unprofitable Servants , and ●o be for ever shut out of Gods favour and presence ; ●or if on Earth we do not frequent his Divine pre●ence , by assembling our selves together for the re●erent performing the Duty of Prayer , he so oft has commanded us to observe , 't is in vain to flatter ou● s●lves with the expectation of being admitted i●to his Presence hereafter ; Therefore , l●t us here make our Salvation su●e , that we may of his Goodness gai● admi●tanc●●ereafter into his glorious Presen●e , which is only to be obtain'd through Chris● o●● Lord , our only Saviour and R●deemer , by o●ten asse●●●●ng ●ur selves togethe●●o give Thanks , and offer ●erv●nt Prayers to the Lord in Christ's Name ▪ this I ●a● , will be the only way to obtain our desire which God grant we may all Enjoy , and Live and R●ig●●or ever with him , to give Praise and Glo●y to his Holy Nam● , for his gracious Goodness in Redeeming us to himself ▪ O! how happy will our stat●●hen be , we shall only be employed to Sing Praise and Glory , and Honour , world without End ; ther● we shall possess the fullness of Joys , and never fading Pleasure● , resting for ever from our Labours ▪ an● singing with Sain●s and Angels new Praises to hi● Holy Name : 'T was the charming hopes of thes● Cont●ntm●●ts which m●de t●e Apostles so o●● conclude ▪ With a Come Lord Iesus , C●me quickly . Amen ▪ Te●tullian was of Opinion , that no Souls did enjoy the Beatifical Vision till the Resurrection ▪ at whic● time he supposed the order of Rising would be according to the degrees of Holiness Men had attain●d to in this Life . And to make his Opinion th● more plausible , he affirm'd the Resurrection woul● continue the Thousand Years of Christ's Reign upo● Earth ; so that the highest Rank of Christians in hi● opinion , shall ri●e in the beginning of the said Term and all others Rise in their turn , according to thei●●leg●●es of Piety and Wickedness ; and therefore 〈◊〉 said , The most sloathful and negligent , would be d●fer'● to the Conclusion , being ●o be held in Prison till they pay the utmost Farthing , ( for this Parable he ascribes to the Morae Resurrectionis , ) that is , They are not to rise from the Dead till towards the end of the Thousand Y●ars , 1 Cor. 15. vers . 23.24 . The whole Chapter g●ves a large Account thereof . Besides , St. Iohn in his Revelations tells us , That the last Tru●pet is the Seventh Trumpet , ( that is , a m●●●●rious Number , in which ( as by many instances ●●●ht be proved ) God seems peculiarly to delight . ) S● that the Sixth Trumpet , as it is expressed in the Revelations , soundeth before this , shewing that the ●a●t end of all will not ●e till the last Trumpet ; but yet there will be a vast tract of Time within the time of the last Trumpet , many things being to be performed within its Compass , so that at the first beginning of the last Trumpet , the Enemies of God so fall , that the Kingdoms of this World becomes the King●oms of the Lord , and of his Christ , &c. Revel . 11. vers . 15.16 , 17 , 18. which is a Summary Preface , or a Prefationary Sum to the Catastrophe or upshot of the Revelations to follow unto the End. And in ●evel . 20. and the first seven Verses , is expressed how l●ng this visible Kingdom of Christ on Earth shall continue , and consequently so long is the last Trumpet , viz. As the Learned conclude a Thousand years , but the last end of all and ultìmate Period , shall not be till the last end of the last Trumpet , Rev. 20.12 . &c. and thus 't is probable the Resurrection will continue the Thousand Years of Christ's Reign upon Earth , touching this , see Isa. 16.19 . & cap. 19.20 . and cap. 25 ▪ vers . 6 , 7 , & 8. and Daniel 12. vers . 5. where it is said , Go thy way unto the End and rest , and awake in thy lot in the End of Days , for the Lord hath spoken it . The Lord will then remove the Vail of Ignorance which is now cast over the faces of all people so as they shall clearly see the great and wo●derful Mistery of Man's Salvation . Now , touching the place where Christ shall sit in Judgment , the Scriptur●s make it out that it shall be in the Air , over the Valley of Iehosaph●t , by Mount Olivet , near unto Ierusalem , then w●ll Chris● set for●h magnificently his holy Spou●e , the Church Tri●●phant : First , all things will be made New , sitting for the Merits of so Beautiful a Bride . Secondly , there will appear the Glory and Excellency of ●he Lambs Wife . Thirdly , the earnest desire of the Elect , who will say , Come Lord Iesus , to whom the Fountain of Mercy will answer , Behold , I come quickly see Revel . 3.11 . This will be a glorious Spectacle , repleat with Rareties far beyond what our weak fancies can imagine , it will not be like our transit●ry Pageantry for a day , but such as will for ever fully employ the most pier●ing eyes of o●r Souls with ravishing satisfaction . Her● have we first the Precursor , a Iohn Baptist going before , and giving Warning , Ecce ! Behold he is coming who hath been oft foretold , and long the darling expectation of all Nations , even Christ the only begotten Son of the Father , Venio , I come . Thirdly , the manner of his Coming will be Wonderful , he will not come leasurely , as he Rode to Ierusalem upon a slow Beast , but Riding upon the Wings of the swiftest Wind , born up as it were by a bright Cloud of Angels , Venio cito , I come , saith the Lord , quickly . Now , the many comings of Christ , which are dispersedly related in the Holy Bible , I will set down in the order following , His first Coming was Virtual , from the beginning of th● World , full of the Vigour and Power of Red●●ption , as he was a Lamb slain from the begining of the World ; and thus Abraham saw him as com● , 〈◊〉 his day as present . His other comings were Actual , namely , in Carne , when he came to Man , by assuming his Nature , when he came , ad suos , to the Iews , and they received him ●ot , this Coming was in Humility and Debasement , 〈◊〉 ●orma Servi , in the form of a Servant , to make us 〈◊〉 by his Sufferings and Bondage . His Coming to Ier●salem was Local , being both a Preparative to his c●●el Passion , and a Prefiguration of his glorious Exaltation , venit ●ex , was the Proclamation which was f●llowed by the Royal Acclamations , Hosanna being Sung to him , With a Blessed be he that cometh in the Name of the Lord. He also has a spiritual and invisible Coming into ●he secret recesses of our Souls by Grace , and ●he power of his Holy Spirit , which doth raise us from the Grave of Sin , and Spiritual Death ; This Co●ing is in Misericordia , in Mercy . But his last Coming is in Justice , in Majesty , and in Glory , to Judge the Quick and the Dead , and to render to every one according to his Works , whether they be Good or Evil ; and to Transform the Church Militant into the Church Triumphant : And this C●ming is called by St. Paul the Glorious Appearance of our great God , and only Saviour Jesus Christ : and himself has foretold , that he the Son of Man shall come Cloathed with a Triple Glory , that is , in his own Glory , in his Fathers , and in that of the Holy Angels . Now of the several Comings I have hitherto spoken , some are past , some to come , and others are daily coming , and ever present as his coming ●o his Chosen , by moving and changing their Hearts , by renewing their Spirits , by comforting and instru●●ing their Souls ; present also in his coming to th● Wicked and Reprobate , in such mann●r as he cam● to Pharaoh . But the last and most Universal Com●ng is , that which is not yet come , and is promised in th●se words , Behold I come , Rev. 5.6 . and this is usually call'd his Second Coming , which will be visible and proper , wherein it is suit●ble to his coming by In●arnation , and yet it much differs from that first in manner , that being in the Depth of Hum●●iation , this in the Height of Exaltation ; that in Re●roach and Infirmity , thi● in Glory and p●●fection o● Health ; then he came to Die , and bear a Crown of Tho●●s , now to wear a Crown of Life ; in that he came to b● dispised and spit on by his Enemies , in this to bruise his Adversaries like a Potters Vessel , and to make his Foes his Footstool . Secondly , in Time , that being in the fulness of Time , ( yet i● Time ) when the Vail of Mosaical Tipes and Ceremonies was to be pull'd off , and yield to the Substance , Gal. 4.4 . This Future , in the very End of Time , when the whole frame of the Earth is to be broke in sunder , the Curtains of the Heavens to be w●thdrawn , and all things sublimated and purified by Fi●e , then shall Men see the Lord Christ coming in the Clouds , with omnipotent Power , and infinite Glory , with Millions of Angels , and all Souls , whom he knows to be his by Faith and good Works , each of which will than move in an Orb of Glory , far surpassing the brightness of the Suns Meridian Be●●●s , and yet the Glory of Christs Body will infinitely exceed them all ; then will the joyful Elect say , The ●ime is come of Singing Eternal Halalujahs , and the Voice of Christ and his Holy Angels will be ●eard over the whole World in a Diapason of most Revishing Notes , which will awaken and raise up all that are in their Graves , who ( I mean the Just ) shall come ●orth the Grave like so many Iosephs out of Prison , and each Soul and Body separated by Death , shall be conjoyn'd , though our Bodies be turn'd to Dust , yet shall they be made Alive , and all possest with Agility , ●he Just shall in their Bodily shape Ascend , and joy●ully me●t the Lord at his Glorious Coming in the Air , and all the Elect , who shall be sound Living , ●hall ●e ●●ught up together to mee● their Saviour in the Air. And the Fire shall burn up the corruption of the World , and the works therein shall in a Moment , in the twinkling of an Eye , overtake all that are then in ●eing , and whether it finds them either grinding in the Mill of Provision , or walking in the Fields of Pleasure , or lying in the Bed of Ease , it will put a ●●riod to their present Enterprizes ; it will burn up ●he dross and corruption of Mortals , making them put on Immortality ; and this change shall be unto the Righteous instead of Death ; then shall they like ●●och , lift up their heads , and behold the glorious Angels of the Lord like so many Gabriels flying towards them , to tell them that the day of their Redemption is come , and to convey them through the Region of the Air to meet their Redeemer . Lo ! they are at hand , arise therefore my Dove , my Love , my Fair One , and come away . Nay , all the Just , both Quick and Dead , being Glorified , shall forthwith ( by ●he careful Ministry of God's ●oly Angels , be gathered together from all the Q●arters and Parts of the World , and be caught in the Clouds to meet the 〈◊〉 Triumphing in the Air , and so shall become as a part of his Glorious Train , attending him in his Procession to the Judgment Seat , where he and they will sit in Judgment upon the Reprobates and Evil Angels . The Twelve Apostles shall sit upon Twelve Thrones next unto Christ , to Judge the Twelve Tribes that refused to hear the Gospel Preached 〈◊〉 their Ministry ; and as every one of the Apostles received Grace in this Life to be more Zealous of his Glory , and more faithful in God's Service than othe●● ▪ from that day for evermore they shall exceed the re●● in Glory , and a●l the Saints in honour and order , shall stand next to them that Judge both the Evil Angels , Reprobates , and bad minded Men , who , for want of a true confidence in God , put trust in uncertain Riches , or in false Prophets , and run a Who●ing after strange Gods of their own making ; They will in ●ine , ●e Judges of all such as have Liv'd without a due fear of this Judgment , as if there was no such thing . A Sabbatism signifies a Rest upon a Seventh , most likely ( as Iude hi●●s , verse 14. ) in the Seventh and last Age of the World. Further , to explain this Sabbatism , the Apostle minds them to keep a Sabb●tism every seventh Day , out of which weekly Seventh was form'd their petty Iubilee of the Seven times Seven Years , viz. beginning at the end of the Forty Ninth Year . Their ( viz. the Iews ) longer Rest in Canaan was also a kind of Sabbatism ; they counted the Year of the World 2500 , a Jubilee of Jubilee's . Their Return out of Babylon , where they had been about Seventy Years , was about the Seventh Jubilee from the Creation . Now , saith the Apostle to the Believers , in effect thus : You must have a Sabbatism , a Sabbatical Rest , that must correspond to those former Rests ever since the Creation . But what Sabbatism Septenary , or Seventh of Rest , can we find out besides those aforesaid , but a Sabbath of a Thousand Years , viz. the last Thousand Years of S●●en Thousand , before the ultimate general Day o● Judgment . This the Ancients assert with one Cons●ur ▪ grounding themselves upon the Scriptures ; ●●eir Words , in Summ , are these ; As every Seventh D●y and Year was ordain'd a Day and Year of Rest and Release ; so the Seventh Thousand Years of the World is the Time of the Rest and Release of the World , according to the 90 th and 92 d Psalms . All Orthodox Divines distinguish the Church of the Mediatour into visible and invisible , and not in●o several kinds ; tho' the Church may be made up o● several Nations , yet the Church and the Word 〈◊〉 still of the same Nature in Essence ; the Word makes the Church of the same Uniform from the Beginning to the End ; the Church that I speak of , is an uniform Church in the internal Form , which is Union in and with Christ , and through Him with one another , Eph. 4. In several Ages it had several Forms ; in Adam's time it was outwardly most glorious , as well as inwardly perfect ; in the Ten Fathers time before the Flood , it was in Families with a mean outward Glory ; in the time of Tabernacles , made by Moses , and of the Temple , built by Solomon , it had a world of g●orious Types ; in the New Testament , in the first 300 Years , it was mean ; in Constantine's time and downwards , it had a great deal of outward Glory ; but of late times , in many places , very mean , yet still we truly confess one universal Church in Kind , Nature , Essence , and i● internal Form ; when Christ's time shall ●ome , he will make the Church Spiritually and Eternally glorious , and she will sing Allelujah for her safe Delivery at the ultimate Day of Judgment ; but how long this ultimate Day may be , how long ere the Evening of the Millenary Day will be in coming , we cannot t●ll , because the Prophets of the Old Testament in general have spoken of the Times of Restitution , but have not spoken of all things that are to be f●lfill'd ; and many things in the New Testament , the Apostles tell us , were hid in old time ; and St ▪ Iohn's Six first Seals , Trumpe●s , and Viols , shew as much ; as also the binding of Satan , &c. Some think the Opinion of the Thousand Years makes Christ's Kingdom to be Earthly , but the Scriptures make it to be Spiritual ; neither doth the Word of God make the Kingdom of the M●diatour of two kinds , and of a different nature , but one and uniform from the Beginning to the End , Luke 1.32 . Also in this New Creation , when things shall be re-created , or made a-new , there shall be no noisome Fumes , Vapours , or any noxious Exhalations , fier● or watry , &c. to cause Sickness , Death it self 〈◊〉 then be swallowed up in Victory , 1 Cor. 15. and all Sorrow removed , Rev. 21.4 . the Air shall not be an Habita●ion for Devils as formerly , for which he was called Prince of the Air , Eph. 2.2 . but the Devil shall be chained up , Re● . 20.2 . and every Vnclean Spirit shall be removed far away from the Church , Zech. 13.2 . As in the first Creation God made all things in a short time , so will it be in the new Creation ; for Christ will then do great things suddenly , Isai. 66.8 . The Appearance of Christ shall be on a sudden , Matth. 24.27 . the Change of the Believers surviving at Christ's Coming shall be effected in a moment , in the Twinkling of an Eye , 1 Cor. 15.51 . And lastly , the Resurrection of the Deceased shall be by Christ effected at his Coming . Christ , as Man , must judge Men as Men , and so have Time to make his Judgment , which in it self will doubtless be just . Now this will take up a co●side●able time of the Thousand Years ; for Chris● will judge the whole World upon the Earth , and ●h●●arth will be the Place of Judicature , and all the Bo●ies that ever were mus● appear in a Place on the 〈◊〉 sit for that purpose ; I say on the Earth , for 〈◊〉 in Heaven the Wicked cannot be to receive Sen●ence , and only the Saints are caught up in the Clouds . Satan , and the wicked Hypocrites , and o●●er Sinners , will be sentenc'd into Outer Dark●es● As to the Place where this great Assize will be hel● , the common Opinion is , that it will be ●ear I●r●salem , in the Valley of Iehoshaphat , which Cosm●g●aphers assign for the middle of the Earth's super●●ies ; for if the termini à quibus , be the four Parts 〈◊〉 the World , then the terminus ad quem must be ●bout the Centre . Another Reason is , because the Angel told the Disciples , That as they saw Christ ●s●e●d from Mount Olive● , which is over the Valley of Iehoshapha● , so He should in like manner descend ●rom Heaven . Now that the said Valley , or some Place adjacent to Ierusalem , should be the place of Judgment , 't is most probable ; because that as Christ was ●hereabouts Crucified , and put to open shame ; so it is likely that thereabouts his glorious Throne ●hall be exalted in the Air , when he shall appear in Judgment , to manifest his Majesty and Glory ; and so He in that place will judge the World with ●ighteous Judgment , where h● Himself was unjustly ●udged and condemned . The Order he will observe in giving Judgment , will ▪ as some think , be first to pronounce the Senten●● of Absolution and Bliss upon the Elect , because ●e will thereby encrease the Grief of the Reprobates that shall hear it , and at the same time show that he is more prone to Mercy than Judgment , more forward to Reward the Good , than to punish the Wicked ; therefore he will in the sight and hea●ing of all the World say to his Elect , Come , ye Bless●d of my Father , inherit the Kingdom prepared for you from th● Beginning of the World : Come you now from Labou● ▪ to Rest ; f●om Disgrac● , to Glory ; from the Iaws of Death , to Eternal Life . After this every Saint receives a glorious Crown from the Hands of their Righteous and Merciful Judge , as the ample Reward which he promised o● his free Grace to all them that loved and hoped fo● this his last , and to the Blessed , everlasting appearing ▪ Then every one shall take his Crown , and lay i● down as it were at the Feet of Christ , the generous Giver , and prostrating themselves , shall with one Heart and Voice , in a Heavenly Consort , Sing P●aise and Honour , and Glory , and Powe● , and Thanks b● unto thee , O Blessed Lamb , who sittest upon the T●ron● Thou by D●●th Redeem'd us from being Sons o● Wrath and Perdition , to be the Children of God ▪ Out of every Kindred , and To●gue , and People , and Nation , thou hast made unto our God , Kings and Priests , to Reign triumphantly with Thee in thy Kingdom for ever . Next follows the dreadful Sentence of Condemnation against the hardned Reprobates and evi● Angels , immediat●ly after which Christ from his exalted Tribunal will arise , waited on by his numerous Train of Elect and holy Angels , with whom in Order and Array , he will ascend Triumphantly unto the Heaven of Heavens , and there present al● the Elect unto his Father , saying , Behold , O Righteous Father , these are they whom Thou gavest me I gave them thy Word , and they Believed it ; I have ke●● them , and none of them is lost ; Therefore l●t them Sing Praises to thee their God and King ; let them be glad and rejoyce , and give honour unto thee , for the Marriage of the Lamb is come , and his Spouse hath made her self ready , Hallelujah , for the Lord God Omnipotent Reigneth . Every thing tendeth to its proper Centre ; God ●s the Centre of our Souls , our chiefest Good ; therefore the Soul ( like Noah's Dove ) cannot rest nor ●oy till she return and enjoy him ; she is ever desiring ●o keep a perpetual Sabbath with him , to the Glory ▪ Honour , and Praise of the Blessed Trinity ; to which ●appiness when we once Arrive , we shall not only ●now our Friends departed in the Faith of Christ , ●ut also joyn in a League of perpetual Friendship with all the Faithful that ever were , or shall here●fter be ; our knowledge now is but imperfect , then it will be compleat ; for we shall know as we are known of God , or as the Angels know one another . Come all you that thirst after true and perfect Knowledge , and employ yo●r utmost endeavours to ●●ome Graduates in Christ's Heavenly University . ●n this World , the utmost pitch of Knowledge , the ●ost diligent Students , and the ablest Professors , ●an with all their Faculties attain to , is only the ●iscovery of the meer shaddow of our unspeakable ●reator ; but in Heaven , we shall know God in rea●●ty , and in him all things perfectly ; we shall know ●he manner of that stupendio●s work of the Creation ; ●e shall be able to solve the difficulty of making all ●hings out of nothing , and conceive the amazing ●ist●ry of our Redemption . In fine ▪ our Minds ●hich now labour in trifles , with a Thousand invin●ible doubts , will then be enrich'd with the know●edge of all things possible ; and we shall conclude as an undoubted Verity , that in the Flesh we saw but a few of God's wonderful Works in comparison o● what shall be revealed then unto us . Let us then labour for Heaven , and like wise Merchants , traffick for Eternal Life , as a most precious Pearl which is worth our Purchase , tho' it cost us all we have , Mat ▪ 13. Abraham and Sarah left their own Country and Possessions to look for this City , whose Founder is God. David was so enamour'd with this Divine Mansion , that he rather desired to be there a Door-keeper , than to dwell in the richest Tabernacle of Wickedness . It was into the Kingdom of Heaven that Elias so earnestly besought the Lord to receive his Soul , to which he went most willingly , tho' in a Fiery Chariot . And St. Paul having but once seen 〈◊〉 glimpse of Heaven , ever after desired that he might be dissolved to be with Christ ; and well he might , for as David saith , At God's Right Hand are Pleasures ●or ever more . If Ruth left what is usually accounted most dear , her own Country , and followed Naomi her Mother in Law , to dwell with her in the Land ▪ of C●naan , ( which was but a Tipe of Heaven ) only upon the Fame which she had heard of the God of Israel , tho' she had no promise of any Portion therein , Ruth 1.16 . With how much more alacrity ought we to follow our Mother the Church , to go into the Heavenly Canaan , wherein God hath given us an Et●rnal Inheritance , assured to us by an holy Covenant , ingrossed in the Word of God , sign'd with the Blood of his Son , and Seal'd with his Divine Spirit and Holy Sacraments . O how immense will our happiness be , when our Life shall be an inseparable Communion with the Blessed Trinity ; our Joy , the Eternal Presence of our Lord ; our Exercises , Singing harmonious Halalujahs ; our Consorts , Saints and Angels ; where Youth flourisheth , and never waxeth Old ▪ where Beauty lasteth , and never fadeth ; Love aboundeth , and never cooleth ; Health continueth , and n●ver slacketh ; & life remaineth , which never endeth . O Man , how happy and blessed thy Estate is , being truly reconciled to God in Christ , who will res●ore in thee God's Image , and give thee power to reassume thy Soveraignty over other Creatures : Thou art in this Life inferior to the Angels , but in the next , thou wilt be equal with them ; for in spiritual Graces and everlasting Glory , thou wilt become their Brother ; yea , thou ( in respect of thy Nature , exalted by a personal Union to the Son of God , and through him joyned to the Trinity ) shall become Superior even to Angels themselves . Since thou , O Man , hast seen and heard how glorious and perfect an Entity God is , and since the Zenith of Bliss and Happiness consists in having an Eternal Communion with his Majesty , now therefore I intreat thee , in the Bowels of Christ Jesus , as thou tenderest thy Salvation , seriously with me to consider the vanity of these things which screen from us the favour of God , and the hope of Eternal Life : Therefore all the insignificant Gaities of the World , without true and undefiled ▪ Religion , are but as Flowers about a dead Corps : But the knowledge of Christ is the excellence of a Christian , I mean knowledge reduced to Practice , for Knowledge without Practice , is like gaudy Feathers , al● for shew , and nothing for use ; 't is by this Practi●al Knowledge we may attain a Crown of Glory : Therefore , let us rouse up our Spirits to a diligent ●ndeavour after true Piety , ( the noble effect of true knowledge ) which will direct us rightly to manage those parts God has endow'd us with ; for though the depravedness of our Nature makes these gifts of our mind Rebel , yet Piety will reduce them to Obedience , and make them pay their homage to the King of Saints . I will next speak a word or two about Doctors . Now the word Doctor ( as some say ) is deriv'd fr●m Do●or , and Do●or signi●i●s a Giver . But God is the Giver of every good and perfect Gift . Hence perh●ps it was that our Saviour said to ●is Dis●iples , Be y● not called Doctors . And again he said , The Whole need no Ph●sician , intimating hereby , that his Apostles were as well Physicians as Divines ; and in both respects they were forbid to bear the Name of Doctors . Likewise they were order'd , as Divines and Physicians , to take no Money ei●her for Curing the Diseases of the Poor , or for Preaching the Gospel to them . These things , and his miraculous Feasting of the Multitude , made Thousands follow him and his Apostles , who preach'd and did all good Works gratis , when as before that time the Poor paid the tenth of all they had only for hearing the Law repeated , nay , Decimation th●n run so high , that even Speer-Mint , Ann●●●ed , &c. were diligently tyth'd . 'T is an Abus● in some places for the Pries● to impose upon the ignorant a B●lief , that except they give Heaven's Porter a Peny , the greatest Righteousness will not be able to gain ●hem admittance into those Heavenly Mansions ; but they must , for defa●lt b● f●●xed in Purg●tory till that P●ny and much mor● be paid by their surviving Friends , in getting Interc●ssio● and Pray●rs offered up for their Souls ; but Iob said , Naked came I into the World , and naked I shall go out ; by which it appears , that as we have no Money when we come into the World , so we shall have no Occasion for any when we go out . Besides , the Scripture informs us , that the Twelve Gates belonging to that Holy City are never shut Day nor Night , b●t are always open to all true Believers of God's Word , and Observers of the Precepts thereof ; so t●at be that so believes , and so doth as God's Word dir●cts , shall undoubtedly be fed with the Tree of Life , even Christ Jesus , who would have all Men that get Wealth in this World , to do good , and distrib●te part of what they have to cloth and feed the Poor , relieve Prisoners , &c. with such Sacrifices God is well pleased ; and be assured , that whatever Deeds of Charity you do to such as stand in need of your Help , it is the same as if they were done to Christ himself . Hence I thi●k my self obliged to do my best to recov●r all who are pleas'd to make use of me , as ●n ●●strument under God ; and if any ask such as have been recover'd by my Means , who restor'd them to Health , let them answer , that it was God by D. Irish his Instrument ; and so in this , as in all other things , give the Honour and Thanks to Almighty God , especially for making his Word known to the meanest Capacity through all Nations . I have elsewhere , in part , given my Opinion touching ●he Vnderstanding of Variety of Languages ; and will here only add , that tho Multiplicity of Tongues have been generally held as a gentile Accomplis●ment , yet were they never absolutely necessary till the World was to be Gospelliz'd , Matth. 28.19 . wh●ch we gather from several following Circumstanc●s : For the Apostles were commanded on●e and again to stay at ●●rusalem till Christ should send the Promise of his Father upon them : And they waiting for Abilities to their Work till Whitsunday , or P●●tecost was come , they were all with one accord in one place , and s●ddenly there cam● a sound from Heaven , as of a r●shing mighty Wind , and it filled all the House wherein they Sate , and there appeared Cloven Tongues , like unto Fire , and sate upon each of them , Acts 2.1 , 2 ▪ 3. Tongues appea●ed , the chief Instrument of their work , which was to disciple all Nations , and to Pr●ach Repentance and Remission o● Sins , Luk. 24.47 . Clove● Tongues , because they were to divide the Word ar●●●t , that every one in all Nations and Languages might have his Portion ; They were as of Fire , to shew the Zeal , Light , Efficacy , and Success of their Endeavours , and therefore was this strange Miracle usher'd in with such a rushing mighty Wind , because none should be able t● resist the Power by which they spoke , Act ▪ 6.10 . and 24. and they were all filled with the Holy Ghost , and then they spoke Apothegms , serious Sayings , and sacred Sentences . And they might well be amazed , vers . 11. when near twenty Nations , of several Languages , affirmed , they heard them speak in their own ●anguage the wonderful Works of the Lord , every Man in his Tongue where they were born . Indeed , Christianity was to speak all Languages a● first , because it was to be preached to all Nations ; the Gospel only is able to make all Nations wise unto Salvation , 2 Tim. 3.15 . if they would believe the same . We should also truly call upon God successively to send Christian , good and godly Governours , that they earnestly may stand for the Christian Ch●●ch , and true Religion , which God hath caused to be taught among us , that the same may continue manfully to resist erroneous and false Doctrine ; and now in our time God hath raised up certain high and mighty Heads and Princes , which have been Nurses and Protectors of the Church : God preserve them mercifully for the same , and send continually Men able and willing so to do , who shine with the Beauty of acquired and natural Parts , and ar● free to impart the●r Knowledge , by explaining the true Sence and Meaning of God's Word to all Rational People , so as thereby they may come to the true Knowledge of God , and his only Son our Blessed Saviour Jesus Christ , so as all Nations may be led by the Word of t●at one Shepherd , who gave his Life for a Ransom ●or all those that believe his Word , which is the true ●ight that enlightens every Man in the way to Eter●al Life . So God grant that his Gospel may for ●ver flourish amongst all Nations , to the End of the World. Let me , in the next place , exhort all Men to remember to crave a Blessing of God , and be thankful to him for whatsoever they eat or drink , since it all ●omes from his Bounty , which affords us what his Wisdom thinks fit and necessary . For such gratis and gracious Gifts as ●e daily confers upon us , let us , if we would avoid the just Imputation of the greatest Ingratitude , give his Divine Majesty thanks . How thankful was our Blessed Saviour for two Loaves and a few Fis●es , when he blessed God his Heavenly Father for them ; the Issue was a miracu●o●s Encrease , to show us , that if we were thankful to God for a little , he would give us much ; yet we daily see how wonderfully forgetful Thousands are , when they sit down to plentiful Tables , and mind not before nor after they eat to return the Giver Thanks for their nourishing Varieties . I fear it will go bad with such one Day , through their neglecting ●he Du●y of Thankfulness for what they daily receive from Heaven's Liberality . 'T is God that gives , or at least ●ends us all we have , can we then do less than thank him for the same , which undoubtedly he expects , even from our Hearts , as well as in formal verbal 〈◊〉 , which are but signs of our inward Gratitude . What are such , I pray , better than Heathens , wh● , knowing their Duties herein , rise from Meat u●san●tified . We ought not only to be than●ful , but also ●o bestow some part of what we have on the Poo● , according to the Directions found ●n Sacred Writ . Such as fail herein must expect God's I●dignation and Rebuke when he ●alls them to an account for their Stewardship . Repentance then will be too late for our now Forgetfulness . Now is the acceptable Time to seek the Lord , whilst he may be found ; for in this Life , whenever we call upon him he will hear , and grant our request . Let the Words of my Mouth , and the Meditations of all Mens Hearts , be now and ever acceptable in thy Sight , O Lord God , our Redeemer . Most Great and Glorious Lord our God thou art , and there is no other God besides Thee in Heaven nor in Earth ; for the Heavens are thy Throne , and the Earth is thy Footstool , and the Heaven of Heavens is not able to contain Thee ; the whole Earth is full of the Glory of thy Majesty . O what miserable Creatures are we , Dust and Ashes , not worthy of the least of thy Mercies ! How dare we then present our selves before Thee , who art so pure and holy a God ? yet still through thy Mercy we have here our Being , whereas thou mightest have placed us in the Abyss of Hell for ever , where there is nothing but weeping , and wailing , and gnashing of Teeth ▪ where the Fire burns , and never goes out ; and where the Worm , namely the lost Soul , never dies . Let us all then with Humility jointly say , We have sinned against Heaven , and against Thee . Let us honou● our Callings with the Practice of good Works , and f●llow P●ac● with all Men. Help us , O Lord , now to press forward to make our Election sure , and ●h●t we may live every Day as piously as if it were o●r last , since we know not how soon thou may'st summon us to appear before the Tribunal Seat of Jesus Christ , to give an account of all our Works d●ne here in the Flesh. Purge us with Hyssop , and w● shall be clean . Wash us in the Blood of the L●mb , and then we shall be whiter than Snow . Take all our Sins and cast them in a Cloud behin● thy Back , where they may be remembred no more . Cr●ate in us new Hearts , and new Spirits , so as we may walk in Newness of Life , according to thy Holy Will and Commandments . And if it be thy Blessed Will pity all those that sit in Darkness , and under the Shadow of Death , that they may come at thy appointed time to the miraculous Light of thy Gospel dispenced to all true Christians , by thy true and only Son our Blessed Saviour , who sitteth at thy right hand making Intercession for all those that put their trust in thee . Grant , if it be thy Blessed Will , that we may all be taught by that Head Shepherd of thy Church , who said , When you pray , say , Our Father , &c. Such as would know more concerning their Duties in Prayer , Publick or Private , by the way of Form , or would attain to pray by the Spirit , according to their present Necessities , or Wants , let such read the incomparable little piece set out by Robert Russell , 1700. 't is the Third Edition ; in it are Seven Sermons . Price Bound 1 s. 6 d. In a word , I earnestly exhort all my Readers to be piously mindful of their Duties to God and Man ; if you fail not in this , Christian Reader , God will remember you , and after this Life , in Eternal Bliss you will live with him at Rest. Take but a serious prospect , by a powerful Imagination , of all the several conditions observabl● amongst worldly Men , and you will find that not one of them sits easie upon its Possessor ; for the natural Man is ever a Repining , and a perpetual succession of Doubts and Fears compleat the measure of his Inquietudes ; sometimes he c●mplains of the Ac●●ons of his Superiors and Governors ; and if they i● the end should prove ●greeable to his Fancy , he will yet keep up th● height of his Misfortunes , by grieving at the unob●●ging deportment of his Inferiors ; nor will it ever be otherwise with those that se●k Cont●nt below ; hence those that are circled with the greate●t Splendo● , find not their Perturbations at all lessened by it , but think they might be muc● more happy , and therefore strain themselves afresh in the eag●r pu●suit of other Worldly advantages , which , if obtain'd , bring ●ot the desired Content , and the reason is , because they look for it in the things of this World ▪ where it is not to be found ▪ there i● no st●te of Life , be it what it will , but what is att●nded with Misery enough in those that live after the Flesh. Nay , many times the very Courts of Justice torment Men abroad , as m●ch as their Families care does at home ; the Country life is opprest with continual Labours ; at Sea there is confusion of D●ngers , the Merchant teaches his Estate to Swim ; and he that Travels with Riches , gives a great Temptation to Highway-men , and exposes his Life and Mon●y to the mercy of Thieves ; the Rich are Plagu'd with the desire of Encreasing , care of keeping ▪ and fear of losing Riches , while the Poor are obnoxious to Scorn and Contempt . Marriage in general is no more ●han a conjunction of mutual Perplexities and accidental Calamities ; Children are ●onuments of Care , and for the most part , very un●●rtain Comforts , especially in these days ; and on 〈◊〉 other side , a single Life oft proves a solitary ●ischief or inconvenience ; the Fruitful bring forth C●res , and Barrenness is counted a Curse ; Youth is a tormenting Fury , old Age a meer lump of Infirmi●ies , and an incurable Disease : Thus there is something in every life that proves the bane of our Happiness , except we entirely give our selves up to the Service of God , Mat. 6.24 . No Man can serve two Masters , God and the World ; he that is a Vassal to his Wealth , can never make a true Servant of God : he that is a Rebel to his lawful Prince , is no good Subject of Christs , tho' Religion be the Pretence : The Parable of the Rich Man , and many other places of Scripture , make out how hard it is for such who trust in uncertain Riches , to enter into the Kingdom of God : Therefore mis●rable is the case of all covetous , Rich persons , Usurers , Extorti●ners , Thieves and Robbers ; not can we think better of the Envious , Murderers , Whore-mongers , Sorcerers , Idolaters ▪ Sabbath-breakers , Swea●ers , Drunkards , Gluttons ▪ and such as are given to Detraction , and Anger without cause , calling their Brother Fool ; to these add lying Reprobates , the Proud , the Cruel , and ●●ard-hearted Hippocrites , the Sloathful and Unbe●iever , and many pr●sumptuous Sinners ; all which a●e threatned to be cast into unquenchable Fire , as unprofitable Servants : They are such as prefer Vice before Virtue , Iniquity before Godliness , Falshood before Truth , and their own dark works before the light of the Gospel : Also among the unprofitable Servants , may be reckoned the Rebellious , who by belying their lawful Governours , rob the Peoples hearts of Obedience , and so fit them for Rebellion , which is a kind of Witchcraft and spiritual The●● . Nay , those that corrupt the Minds of others by leud Examples , Hippocrites , Slanderers , teachers of Lies , whereby ●he Souls of th●ir Hearers are rob'd of Eternal Life , a●e condemn'd . All that foolishly attribute to th●ms●lves the benefit of Health , Weal●h , or Liberty , and so deprive God of his Glory , are hither refer'd ; such as purloi● from their Masters , Parents , Husbands , Wives , Friends , or Neighbour● , suffer them to incur any loss or detriment whi●h they might prevent , are in the same Class with the former ; such as Rob their Neighbours , either by false Weights , Measures , bad Wares , or subtile Practices ; all Lawyers that make good Causes bad , or Bad Good ▪ all Debtors that never design to pay ; all Creditors that cru●lly Triumph over the Bodies o● their poor insolvent Debtors , by Imprisonment , or any other kind of Oppression . And lastly , Envious Men , who , when they have done a Man what disgrace they ca●●y Words , fall to the practice of unjust Deeds , to over-throw and ruine those whom they causelesly Hate ; such sure cannot so much as have the least pretence to be Servants of God , but , on the contrary , Slaves and Vassals of Satan . Now , to know who are unprofitable Servants , I say , ●●rst , They are such as are Magistrates abusing their Aut●ority , to the hurt of those they ought to Protect . Secondly , Such as are no Magistrates , but either neglect their calling , or deprave it by their wicked Practice . Thirdly , Rich men , who relieve not the wants of the Poor with their Plenty . Fourthly , Learned and well instructed Christia●s ▪ who suffer the Ignorant to go Astray without giving them good Advice or necessary Instructions . Touching those that have their Portion in the Sulp●urous Lake , which burneth with Fire and Brims●one , ( where Men und●rgo ( as 't is call'd ) the Second D●ath ) see Revel . 21.1 . By this Second Death , is understood the deplorable separation of the Soul and Body for ever from the Beatifical Vision or Presence o● God , and this is the Death which the Wi●ked must suff●r ; y●t the fulness of their Punishment will not be inflicted ●pon them till the day of Judgment , when th●ir Souls and Bodies are reunited , then they will receive their dreadful Doom and condign Punishment for their Evil Deeds : for your further instruction herein , see Luk. 16.22 , 23. the 8.28 . the 10.23 . ●nd the 12.30 . Mat. 23.23.31 . and 5.24 . and 13.14 . ●nd 14.31 . Thess. 1.10 . 1 Pet. 3.19 . Iud● ● ▪ ● , 7. Acts 7.5 . and in many other places the Scripture g●ves a large account of Hell , and of its Torments , of which none can doubt , since our Blessed Saviour said , That Heaven and Earth should pass away , but hi● Word should never pass away ; Therefore , unless we be regenerate and renewed in Christ , our condition i● d●sperate ; hence let us with all speed Repent , and streighten the unevenness of our ways , according to the Level of God's Word and Commandments ; let 's Love one another , and do as we would be done by , ●nd shew the loveliness of our Faith by the uprightness of our Works ; For it is not every one tha● cryeth Lord , Lord , that shall enter into t●e Kingdom of Heaven . No , It is the doing the Will of God that dwelleth in Heaven that must bring us thither ; We must be Born again , not of the Blood ▪ nor of the Will of the Flesh , but of God , who in Christ is our Father , and will renew his own Image in us every day more and more , and apply to us the Merits of Christ's Sufferings fo● the blotting out of all our Sins , original and actual , together with the guilt and punishment belonging to them ▪ Blessed is he therefore to whom the Lord hath not imputed Sin , [ s●e Ezek. 18.21.2 Cor. 33.13 . ] for to s●ch all the Righteousness of Christ is freely and fully imputed , to the Reconcili●tion of them unto the Lord , who approveth them as Righteous , not taking notice of ever● fault , but bearing with their Frailties and Infirmities , Exod. 34.67 . Rom. 4.8 . The godly Man hath an assurance of God's Fatherly care and protection Day and Night , which care God manifests in providing all things necessary for his Soul and Body , so that the godly Man is sure of having enough ▪ ● God gives his holy Angels [ as Ministers ] a charge to attend upon the Righteous , Psal. 34.7 . And to prevent all da●gers , the Angels pitch their Tents about the lust for their safety where ever th●y go ; yea , God will d●fend them with a Cloud by day , and with a Pillar of Fire by night ; and his Providence shall hedge them from the Power of the Devil , see Iude 1.9 . where 't is Recorded , that Micha●l the Arch-Angel was set to keep the Body of Moses , which being secretly hidd●n by God , was sought for by Satan ; by which it appears , that God's good Angels keep all such as live and die in the faith of Christ , and in the fear of the Lord , 2 Kings 6.17 . The Eyes of the Lord are always op●n to see their State , and also his Ears to hear t●eir Complaint , and in his good time will deliver them out of all their troubles , and bring them to the glory of the Church in her perpetual Triumph in the World to come , when joyned to her Bridegroom Christ Jesus , in Joy that shall never have an End , a tast of which Joy is in some sort made manifest unto us in the Revelations cap. 2.22 . Therefore let us all with St. Stephen say , Come , Lord Iesus , come quickly ; and in the mean time , the Lord g●ant that we may be always Purging out [ by true Faith and Repentance ] the Malignity of our Spiritual Diseases , till we arrive at divine and saving Health , that at the End of our Bodily Infirmities , the great Physician may administer a Cordial to us of his own Living Water ; and grant , that at the Night of Death , when our Sun shall set , the Sun of Righteousness may rise upon us with healing under his Wings , and make our Souls [ as the Lame-man's body in the Gospel ] entirely whole , and so elevate us to those Light Orbs , and Heavenly Mansions , where the Su● shall no more be our Light by Day , nor the Moon by Night , but the Lord our God shall be ou● Everlasting Light and Glory . Which are the Hearty Prayers of , READERS , Your True Friend , And Faithful Servant , David Irish. Advertisement . THE Small-Pox being now in many Places , I thought it convenient to publish , That if I see the Small-Pox break out of any , or but newly come out , I will tell them at first sight whether there be any Danger of Death by having them or not . And I do affirm , That I can , with God's Blessing , give an Antidote against them , and of such Vertue to those that are not already infected , that tho they eat and drink , and be always with those that have them ▪ yet shall they not have them . So God preserve us all from all manner of Contagious Diseases , and f●om sudden Death . Amen . 
A49713	----	Officium quotidianum: or, A manual of private devotions By the most reverend father in God Dr. William Laud late Lord Arch-bishop of Canterbury. Laud, William, 1573-1645. 1663 Approx. 105 KB of XML-encoded text transcribed from 82 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49713 Wing L593 ESTC R222019 99833258 99833258 37733 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49713) Transcribed from: (Early English Books Online ; image set 37733) Images scanned from microfilm: (Early English books, 1641-1700 ; 2172:14) Officium quotidianum: or, A manual of private devotions By the most reverend father in God Dr. William Laud late Lord Arch-bishop of Canterbury. Laud, William, 1573-1645. The second edition [8], 143, [11] p., [1] leaf of plates : port. printed for Robert Crofts at the Crown in Chancery-lane, London : 1663. Title page on A2. Frontispiece portrait of Laud. With an index. Copy imperfect; tightly bound with loss of text. Reproduction of the original in the Bodleian Library, Oxford. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. Christian life -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2002-01 Apex CoVantage Keyed and coded from ProQuest page images 2002-02 TCP Staff (Michigan) Sampled and proofread 2002-02 TCP Staff (Michigan) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion The most Reverend Father Father i● God Dr. William Laud lat● Lord Arch-Bishop of Canterbury , and Metropolitan of a●● England . Officium Quotidianum : OR A MANUAL OF PRIVATE DEVOTIONS . BY The Most Reverend Father in God Dr. William Laud late Lord Arch-Bishop of Canterbury . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . B●s . rom . 1. 594. The Second Edition . LONDON , Printed for Robert Crofts at the Crown in Chancery lane . 1663. Et Conversus vivificasti Me , Psal. 71. 20. O come hither , and hearken all ye that fear God , and I will tell you what he hath done for my soul , Psal. 66. 14. Pater noster , LAEsus est , sed tamen Pater qui es in coelis ; Eminenter , noninclusivè Sanctificetur In Me , per Me , super Me Nomen tuum : Patris in Nobis , ut simus filii Patris nostri Adveniat regnum tuum Ut destruatur Regnum Peccati , per quod regnant Mors & Diabolus . Fiat voluntas tua , sicut , &c. In me qui sum terra , sicut in Sanctis Angelis . Panem Et super Coelestem & Corporeum . nostrum Proprium , licitè acquisitum quotidianum , &c. Pro quotidiana necessitate Et remitte nobis Debita , sicut , &c. Talenta dimitte nobis , minuta remittentibus , Et ne nos inducas in tentationem . Nec facias intrare ductos , promosque Sed Libera Nos Ab Authorà Malo Extra Nos Diabolo & Mundo : Intra à Malo. Nos Nobis ipsis . a Malo Culpa per gratiam ; & poenae per misericordiam . Quia tuum est Omniper Pacem . Regnum , Absolutum in Se. Potentia , Independens ab aliis . Gloria , Circumfulgens Omnia & in Omnibus Tuum , Amen . Et à Te , & per Te , & ad Te , in Gloria & Salute servorum tuorum . Amen . Oratio Dominica . OUr Father which art in Heaven , 1 Hallowed by thy Name ; 2 Thy Kingdom come . 3 Thy Will be done in Earth , as it is in Heaven . 4 Give us this day our daily Bread : 5 And forgive us our Trespasses , as we forgive them that trespasse against us . 6. And lead us not into Temptation : 7 But deliver us from Evil. For thine is the Kingdome , the Power , and the Glory , for ever , Amen . Symbolum Apostolicum divisum in Articulos . 1. I Believe in God , the Father Almighty , maker of Heaven and Earth . 2. And in Jesus Christ , his only Son our Lord. 3. Who was conceived by the Holy Ghost , born of the Virgin Mary . 4. He suffered under Pontius Pilate , was crucified , dead and buried . 5. He descended into Hell , the third day he rose again from the Dead . 6. He ascended into Heaven , and sitteth on the right hand of God the Father . 7. From thence he shall come to judge the Quick and the Dead . 8. I Believe in the Holy Ghost . 9. The Holy Catholike Church ; The Communion of Saints . 10. The forgiveness of sins . 11. The Resurrection of the Body . 12. And the life Everlasting , Amen . OFFICIUM QUOTIDIANUM In Nomine Patris , & F. & Sp. Sti. Amen . O Lord I am risen up and fallen prostrate before thee ; prevent mee , I beseech thee , in all my doings with thy most gracious favour , and further me with thy continual help , that in all my works begun , continued and ended in thee , I may glorifie thy holy Name , and finally by thy mercy obtain everlasting life : Through Jesus Christ our Lord , Amen . Almighty God and most merciful father , Al-merciful , Mercy it self ; I have erred willingly , and strayed willingly , nay even from thy wayes , more like an untamed heifer , then a lost and wandring sheep . I have followed too much , even altogether , the absurd devices , and brutish desires of my own heart . I have offended against , nay been offended at thy holy , most holy lawes . I have left undone , not done at all , those things which I ought to have done . And I have done , done nothing else but those things which I ought not to have done . And there is no health , no hope of health , in me . But thou O Lord , have mercy upon me , miserable , most miserable sinner ; the greatest sinner , and most unthankful for so great grace . Spare me , and them all , O God , which confesse their faults : Restore me and them all , O God , that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more ; for this is according to thy promises , most gracious , most sweet promises declared unto Mankinde in Christ Jesus our Lord. Grant therefore , O most mercifull Father , for his sake , who is our Redeemer , Advocate , Authour , and Finnisher of our faith , our Propitiation , Righteousness and Justification , that I and all penitents may hereafter live a godly , righteous , and sober life , to the glory of thy holy Name , and the salvation of our own souls , Amen . O Eternal God , and most merciful Father , pardon I beseech thee , all the sins , Omissions and Commissions , thoughts , words , and deeds , by which I have provoked thee to anger , from the time of my birth unto this present moment , that no one , nor all of my sins together , may ever be able to cry oftner , or louder in thy ears for vengeance , then the cry of my prayers may ascend up unto thee for mercy and forgiveness , and obtain that they sue for ; particularly , I humble beseech thee , forgive unto me my great and clamorous sins , such as are , &c. O Lord , against heaven and against thee have I sined , and committed foul transgressions , in thy sight , but I beseech thee , wipe them all out of the book of remembrances , which thou hast written ; through Jesus Christ our Lord and only Saviour , Amen . Give unto me , O Lord I humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a courageous heart : Chast and temperate reynes and thoughts . A soul full of devotion to do thee service , strength against all temptations , especially the temptations of &c. Through Jesus Christ our Lord , Amen . O Lord I give the humble and hearty thanks ; increase my thankfulnesse I beseech thee , for all benefits and blessings , both Spiritual , and temporal , which in the riches of thy great mercy thou hast liberally poured down upon me , but especially Spiritual . Lord let me not live , but to praise and magnifie thy glorious Name . Particularly , I give thee most unfeigned thanks for my preservation from the time of my birth unto this present moment ; for , &c. for bringing me safe to the beginning of this day , in which and all the dayes of my life , I beseech thee , preserve me from sin and from danger , in soul and in body , that all my thoughts , words , and works , may tend to the glory , and honour of thy Name , the good of the Church , and the discharge of my duty , the salvation of my soul , in the day of my appearance , and account , to be made before thee ; through Jesus Christ our Saviour and redeemer Amen . O Eternal God , and merciful Father , I humbly beseech thee , blesse thy whole Catholike Church ; wheresoever spread upon the face of the whole earth ; good Lord purge it from all Atheism , Heresie , Schism , and superstition , factious maintenance of groundlesse Opinions , that one Faith , one Lord , one Baptism , may in all places be professed , as thy Church is , and can be but one . And grant , good Lord , that I may be , and continue , a faithful , living , and a working member , under Christ the head , in the Church the body , all the dayes of my life , and through the hour of my death , through the merits , and by the Grace of thy Son , Jesus Christ our Lord and only Saviour , Amen . O Most Mercifull God , bless this particular Church in which I live , make it , and all the members of it , sound in faith and holy life , that they may serve thee , and thou blesse them , through Jesus Christ our Lord , Amen . Lord , blesse our most Gracious Soveraign ; treasure up in him all thy hidden blessings ; make him , and keep him , a devout servant to thee , a constant Pastour of thy Church and Truth , that he may live long , and be ful of honourable successe all his dayes , in his person , in his actions , in his Queen , in his children , in his servants , in his people ; and Crowned with glory after life : under him blesse the whole State , Ecclesiastical and Civil , that righteousnesse and peace may kisse each other , and we serve and honour thee for ever , Amen . Good Lord bless all the places to which thou hast made me have any nearer reference , the place where I was borne , &c. Every Soul contained in any of these : All my friends , kindred , acquaintance : Any unto whom thou hast made me any wayes beholding : especially my nearer and bosome friends , all those , &c. Lord I beseech thee , forgive me , and them , all our sins ; and continue us thy servants , both in life and death , Amen . Gracious Father , bless my servants , and make them thine ; give them grace to serve thee first , then me , with faithfulness , soberness and dilgence Make me ever willing , and in some measure able , to repaire unto them , the time , and the strength which they , either have , or shall spend , to do me service , even for Jesus Christ his sake , Amen . O Lord , blesse all the afflicted members of the Body of thy Son , wheresoever , howsoever afflicted ; send them constant patience , and speedy deliverance , as seems best to thee , and is best for them , according to their several wants and necessities whatsoever ; particularly , &c. And do unto them , according to all those mercies , which I would or should desire thou shouldest shew unto my own soul ; if at any time , thou shalt be pleased to make mine estate , as theirs is at this present . And O Lord be merciful , Amen . Blessed Father , blesse all sorts of men in their particulars ; mine enemies wish I forgiveness of sins . Turn their heart , that they may no longer hate thy servant ; and if they will not be turned , deliver me not over , I beseech thee , into their power . And , next after the salvation of my soul , I humbly beg it ; deliver me not into the hands of men , to the shame and scorne of the world , Amen . O Domine Jesu , da quod Jubes , & Jube quod vis ; facias animam meam paratam in adventum tuum , & veni quando vis . Des mihi , ad minimum , sufficientem , si placet pacatissimam patientiam ; & veni quo modo vis , O tu qui salus es omnium sperantium in te . Et in super interpone , obsecro O Domine Jesu , Mortem , Crucem , Passionem , Meritum & Sanguinem tuum inter Judicium tuum & animam meam , Nunc & semper , & pracipuè in hora Mortis meae : Quae Mors , obnixé precor , nunquam sit subitanea , nunquam adveniat & inveniat me imparatum : Nunquam it a adveniendo saeviat , quin ut retineam Fidem , spem & Charitatem Memoriam & intellectum sanum , usque ad Extremum halitum . Et esto mihi in Deum Protectorem . Des Peccatis meis Misericordiam & veniam , Ecclesiae Pacem & Concordiam ; Mihi Peccatorum primo , Gratiam in hâc vita , & Gloriam in futura . Ita , Ita venias Domine Jesu , & miserere Mei , Amen . Lord here I am , do with me as it seemeth best in thy own eyes ; only give me , I humbly beseech thee , a penitent and a patient spirit , to expect thee , Amen . Lord , make my service acceptable to thee while I live , and my soul ready for thee when I dye , Amen . Our Father which art in heaven , &c. I. O Lord by thy mercy I am risen out of my grave where I might have slept in death , but that thou preserved'st me . Make it I beseech thee , a resurrection to grace in this life , and to glory in the life to come ; through Jesus Christ , who merited both for us , Amen . This day by the resurrection of thy Son our blessed Saviour , was made holy to us . Give me that grace , that I may keep it holy unto thee , through Jesus Christ , Amen . O send out thy light and thy truth , that they may lead me , and bring me to thy holy hill , and to thy dwelling , that I may go unto the Altar of thee , O my God , even the God of my Joy and Gladnesse , and give thanks unto thee , Amen . Psal. 43. 3 , 4. Almighty and everlasting God , who governs all things both in heaven and earth ; mercifully hear my prayers for my self , and all thy people ; and grant us thy peace , even all the dayes of our life , even for Jesus Christ his sake , Amen . Almighty God , I humbly beseech thee , give me grace to cast away the works of darkness , and to put on the Armour of light , now in the time of this mortal life , in which thy Son Jesus Christ came to visite us , in great humility ; that in the last day , when he shall come again in his glorious Majesty , to judge both the quick and the dead ; I with all thy faithful servants may rise up to the life Immortal , through him who liveth and raigneth with thee and the Holy Ghost , now and for ever , Amen . Blessed God , which hast caused all holy Scripture to be written for our learning ; grant unto me and all Christians , that we may in such wise read , hear , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace , and ever hold fast the blessed hope of everlasting life , which thou hast given us in our Saviour Jesus Christ , Amen . Lord , I humbly besech thee , raise up thy power and come amongst us , and with great might succour us ; that whereas by our sins we are sore let and hindered , thy bountiful grace and mercy , through the satisfaction of thy Son , our Lord , may speedily deliver us ; to whom with thee and the Holy Ghost , be all honour and glory , world without end , Amen . Lord , let thy Angels tarry round about me , and deliver me , that I may taste and see how gracious thou , my God , art ; and how blessed the man is that trusteth in thee , through Jesus Christ our Lord , Amen . Psal 34. I will wait for thy loving kindnesse , O God , in the midst of thy Temple ; and there will I praise thee , Amen , Psal. 48. 9. Lord , let me behold thee in thy Sanctuary , and there see thy power and glory , for thy loving kindnesse is better than life , therefore my lips shall praise thee . Thus will I magnifie thee all my life , and lift up my hands in thy Name : Oh! satisfie me with the riches of thy mercy , which is in Jesus Christ our Lord , Amen . Psal. 63. 2. O how amiable are thy dwellings , O Lord of Hosts ! my soul hath a desire and a longing to enter into the Courts of thee , O Lord : My heart and my flesh rejoyce in thee , O merciful GOD , Amen . Psalm 84. 1. Lord , I humbly beseech thee to hear , and accept my prayers for my self , and for the people that call upon thee ; and grant that we may perfectly know all things we ought to do , and also , have grace and power , faithfully to fulfil the same , through Jesus Christ our Lord , Amen . Almighty and everlasting God , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through Jesus Christ our Lord , Amen . God , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailty we cannot alwaies stand upright ; grant I most humbly beseech thee , to me , the health both of body and soul , that all those things which I suffer for sin , I may , by thy help , well passe and overcome , through Jesus Christ our Lord , Amen . O Lord , the Sun is at the height for this day ; lift up the light of thy countenance upon me , and I shall be whole . Make all darknesse , and spiritual shadows short upon me , and shorter in me , through Jesus Christ our Lord , Amen . Who can tell how ofthe offendeth ? O cleanse thou me from my secret sins ; Keep me , also , O Lord , from presumptuous sins , lest they get the Dominion over me : and keep me innocent from the great offence , I humbly beseech thee , Amen . Psal. 19. 12 , 13. Blessed are they that dwell in thy house , they will be alwayes praising thee ; blessed is the man , whose strength is in thee , in whose heart are thy wayes . Lord , thus blesse the heart of thy servant , for Jesus Christ his sake , Amen . Psal. 84. 4. O Sancta Adoranda & Longanimis Trinitas ! Longanimis n. es , quae eos à quibus scinderis , tam diu toleras . O Trinitas , Cujus Ego , ut Cultor & minimè fictus Praeco essem , jampridem dignus habitus sum . O Trinitas , omnibus aliquando vel per Illuminationem vel per poenam agnoscenda ! Oro te , ut hos , qui nunc Contumeliis te afficiunt , adoratores accipias , ne quisquam vel ex Minimis pereat : Et hoc , etiamsi mihi proptereà aliqua Gratiae Jactura facienda Sit. Neque n. tantum dicere audio , Quantum Apostolus . Concede autem hoc , per & propter Merita Jesu Christi , Redemptoris Nostri , Amen . Almighty God , who through thy onely begotten Son Jesus Christ , hast overcome death , and opened unto us the gate of everlasting life ; I humbly beseech thee , that as by thy special Grace preventing me , thou dost put into my mind good desires ; so by thy continual help , I may bring the same to good effect , through Jesus Christ our Lord , Amen . Almighty God , who hast given thine Only Son to die for our sins , and to rise again for our Justification , give me grace so to put away the Leaven of Malice , and all wickednesse , that I may alwayes serve thee in purenesse of living , and in truth , through Jesus Christ our Lord , Amen . Almighty God , who hast given thine onely Son , to be unto us both a sacrifice for sin , and an example of good life ; give me grace , that I may alwayes most thankfully receive that inestimable benefit , and also daily endeavour to sollow the blessed steps of his most holy life : Even for the same thy Son Jesus Christ his sake , Amen . Lord , give me that grace , that I may hold me still by thee , and abide patiently upon thee ; that I may not grieve my self at the man whose way doth prosper , nor against him that doeth after evil counsels : that I may leave off from wrath , and let go displeasure , lest I fret my self , and be moved to do evil , Amen . Tribuat hîc Mihi Dominus , ut in Me , pro me fiat Ignis Consumens : Et ardeat hoc Igne Cor Meum in Lumen AEternum Mihi : Ne codem ardeat Anima Mea in Poenam perennem ; Per Jesum Christum Dominum Nostrum , Amen . O Lord , make me like a green Olive Tree in thy house , for I trust in thy tender mercy for ever ; and I will alwayes praise thee for that thou hast done , and hope in thy name for ever , Amen . Psal. 52. 8. O Lord , I besech thee , make me remember how much more then other men , I have need to call upon thee . My Charge is great , and my strength is little ; O give me grace to come alwayes before thee , and to ask that help which thou art readier to give , then I to ask , through Jesus Christ our Lord , Amen . Have mercy upon me , O Lord , consider the troubles which I suffer of them that hate me , O thou which didst lift me up from the gates of death , Amen . Psal. 9. 8. O Lord , increase in me Faith and Devotion ; replenish my heart with all Goodnesse , and by thy great mercy keep me in the same . Give me Godly zeal in Prayer , True Humility in Prosperity , Perfect Patience in adversity , and continual Joy in the Holy Ghost : Even for Jesus Christ his sake , my onely Lord and Saviour , Amen . O God , who hast taught the hearts of thy faithful people , by sending to them the light of thy holy Spirit , Grant me by the same Spirit , to have a right Judgement in all things , and evermore to rejoyce in his holy Comfort , through the merits of Jesus Christ our Saviour , who liveth and reigneth with thee in the unity of the same Spirit , One God world without end , Amen . Almighty and everlasting God , which hast given unto thy servants grace , by the confession of the true Faith , to acknowledge the Glory of the AEternal Trinity , and in the power of the Divine Majesty , to worship the Unity : I humbly beseech thee , blesse me also , that I may live in the stedfastnesse of this Faith , and through it , be evermore defended from all Ghostly and Bodily dangers , for thy mercy sake , who livest and raignest one God , world without end , Amen . O my God , incline thine Ear and hear ; open thine Eyes and see . Lord forgive ; O Lord , consider and do it ; for thine own sake , O God , and for my Saviour Jesus Christ his sake , Amen . Dan. 9. 19. Lord , let me not be afraid , though one be made rich , or though the glory of his house be increased ; for he shall carry nothing away with him when he dyeth , neither shall his Pomp follow him . But ever make me afraid to offend thee , Amen . Psal. 49. 16 , 17. Mine eyes long sore for thy Word , saying , when wilt thou comfort me ? Lord comfort me , for I am become like a Bottle in the smoak ; yet let me not , I beseech thee , forget thy Law , even for Jesus Christ his sake , Amen . Psal. 119. 82. O Lord God , which seest that I put not my trust in any thing that I do , mercifully grant that I may be desended against all adversities , through Jesus Christ my Lord and onely Saviour , Amen . O Lord , which hast taught us , that all our doings without charity , are nothing worth , send thy holy Ghost , and pour into my heart that excellent gift of charity , the very bond of peace , and all vertues ; without the which , whosoever liveth is counted dead before thee ; grant this for thy onely Son Jesus Christ his sake , Amen . O Lord , fill me with grace , that I may fulfill all the service I owe thee , through Jesus Christ our Lord , Amen . O Lord God , spare I beseech thee ; who shall raise up Jacob , for he is small ? Spare him therefore , O Lord ; spare thy people : spare me . Say unto my soul , Thou hast repented of the evil intended , and it shall not be , Amen . Amos 7. 2 , 5. Lord , when I am asleep , let me not be made afraid , but let my sleep be sweet , that I may be enabled to serve thee , Amen . Prov. 3. 24. Grant I beseech thee , most mercifull Father , that I , which for my evil deeds am worthyly punished , may , by the comfort of thy grace , be mercifully relieved , through Jesus Christ our only Lord and Saviour , Amen . Consider and Hear me , O Lord , my God ; Lighten my eyes , that I sleep not in Death , Amen . Psal. 13. 3. O Lord , thou hast proved and visited my heart in the night season ; Thou hast tryed me , O blessed Father ; purge me , that thou mayest find no wickednesse in me , through Jesus Christ our Lord , Amen . Psal. 17. 3. O Lord , hear me , that seven times a day I may praise thee ; and be acquainted with that great peace which they have , which love thy law , Amen . Psal. 119. 164. O Lord , from whom all good things do come ; grant unto me thy humble servant , that by thy holy Inspiration , I may think those things that are good ; and by thy mercifull guiding , may also perform the same , through Jesus Christ our Lord , Amen . II. POnder my words , O Lord ; Consider my Meditations : O hearken unto the voyce of my calling , My King and My God ; for unto thee will I make my prayer : My voyce shalt thou hear betimes , O Lord ; early in the morning will I direct my prayer unto thee , and will look up . But make me to remember , that thou ar● God , and hast no pleasure in wickednesse , neither shal● any evil dwell with thee , Amen . O Lord bless me , and I will sing unto thee , and praise thy Name ; and be telling of thy salvation from day to day , Amen , Psal. 96.2 . O Lord , let Counsell preserve me , and understanding keep me ; deliver me from the evil way , and from the man that speaketh forward things : and from all such as leave the wayes of righteousnesse , to walk in the wayes of darknesse , even fot Jesus Christ his sake , Amen . Prov. 2. 11. O Lord , I know the way of Man is not in Himself ; It is not in man that walketh , to direct his owne steps ; Therefore , O Lord , I beseech thee , make me know my way ; and direct my steps to thy honour , and my owne salvation , through Jesus Christ our Lord , Amen . Jerem. 10. 23. Be not wrath with me , O Lord , but spare me , and have mercy upon me ; for thou wilt be merciful unto thy Creature . O Lord , I and my fathers , have all had the same sickness ; but because of us that are siners , thou shalt be called Merciful , through Jesus Christ our Lord , Amen . 2 Esdras 8. O Lord , Guide me here with thy Counsel , and after that , receive me into Glory . For , whom have I in Heaven but thee ; and there is none upon earth that I desire , in comparison of thee . O Lord , preserve me in those longings towards thee , Amen . Psal. 74. 24. O Lord , take from me the way of lying , and cause me to make much of thy Law ; that I may chuse the way of truth , and lay thy judgements before me ; that I may stick unto thy Testimonies , and run the way of thy Commandements , when thou hast set my heart at liberty , Amen . Psal. 119. 26. O God , the strength of all them that trust in thee , mercifully accept my prayers ; and because the weaknesse of mans nature can doe no good thing without thee ; Grant me the help of thy Grace , that in keeping of thy Commandements , I may please thee both in will and in deed , through Iesus Christ our Lord , Amen . O Lord , thou art just , and all thy wayes are mercy and truth ; thou judgest truly for ever : remember me , and look upon me ; punish me not according to my sinnes , or my Ignorances , or my Fathers that have sinned before thee . Deal not with me according to my sins , but as seemeth best unto thee , O Lord , my strength and salvation , Amen . Job 3. 2 , 3 , 6. Lord , I acknowledge my wickedness , and the iniquity of my Fathers ; we have sinned against thee , O Lord be merciful , Amen . Jer. 14. 20. Lord , I beseech thee , mercifully to hear me ; and as thou hast given me an hearty desire to pray , so grant that by thy mighty aid I may be defended both in soul and body , through Jesus Christ our Lord , Amen . O Lord , be gracious unto me , and give me an heart to worship thee , and to do thy Will : and open my heart in thy Law ; and send me peace : Hear my prayer , and be reconciled to me , and never forsake me in the time of trouble , for Jesus Christ his sake , Amen . 2 Mach. 1. 3 , 4 , 5. Remember me , O Lord , according to the favour that thou bearest to thy people ; O visit me with thy salvation ; that I may see the Felicity of thy Chosen ; and rejoyce in the gladness of thy people , and give thanks with thine inheritance , Amen . Psalm 106.4 . O God , the Protector of all that trust in thee , without whom nothing is strong , nothing is holy ; encrease and multiply upon me thy mercy : that thou being my Ruler and Guide , I may so passe through things Temporal , that I lose not the things AEternal . Grant this , O heavenly Father , for Jesus Christ his sake , Amen . Grant , O Lord , that I may live in thy fear , and die in thy favour ; rest in thy peace , rise in thy power , raign in thy Glory ; for thy beloved Son's sake , Jesus Christ our Lord , Amen . Hear , O Lord , Consider my complaint , hearken unto my prayer , that goeth not out of feigned lips ; and prevent me in Mercy , before the Evening of my days close upon me ; Even for Jesus Christ his sake , Amen . Psal. 17. 1. O Domine Oro Te , Ultra se Infirmitas mea non tendat , sed loquatur hoc solum in quo Animae Salus est . Neque in id stultitiae simul & Impietatis unquam erumpam , ut Omni potentiae tuae & Sacra mentorum Arbiter esse velim . Neque permittas me erigere Infirmitat is Meae sensum , ultra aut Infinitat is Tuae religiosam Opinionem , aut significatam Mihi AEternitat is tuae fidem . Amen . Illumina Quaeso Domine , tenebras nostras , & totius hujus Noctis insidias à Me & Omnibus fidelibus tuis , ab animabus precipuè , sed & à Corporibus nostris repelle Propitius , Per Jesum Christum Dominum nostrum . Amen . O God , which hast prepared for them that love thee , such good things , as pass mans Vnderstanding , pour into mine heart such love towards thee , that I obeying thee in all things , may obtain thy promises , which exceed all that I can desire , through Jesus Christ our Lord , Amen . Incline thine ear unto me , O Lord , and hearken unto my words ; shew thy marvellous loving kindeness , thou that art the Saviour of them that put their trust in thee . Keep me as the Apple of thy Eye , and hide me under the shadow of thy wings ; Even for Jesus Christ his sake , Amen . Psalm 17. 6 , 7 , 8. O Lord , I cry unto thee : let my Prayer be set forth in thy sight as Incense ; and the lifting up of my hands be an Evening sacrifice , even for Jesus Christ his sake , Amen . Psalm 141. 2. The Lord is my shield and my strength , my heart hath trusted in him , and I am helped : Therefore my heart danceth for joy , and in my song will I praise thy Name , Psal. 28. 8. O Lord of all Power and Might , who art the Author and Giver of all good things , graff in my heart the love of thy Name ; increase in mee true Religion ; nourish me with all goodness , and of thy great Mercy keep me in the same , through Jesus Christ our Lord , Amen . Lord let me know my End , and the number of my dayes , that I may be certified how long I have to live . Behold , thou hast made my dayes as it were a span long , and my Age is even as nothing in respect of thee ; and verily every man living is altogether vanity : For he heapeth up riches , and cannot tell who shall gather them . And now , Lord , What is my hope ? Truly , my hope is even in thee . Deliver me from all mine offences , and make me not a rebuke unto the foolish , Even for Jesus Christ his sake , Amen . Psa. 39. 5. O Domine , mea , omnia & Meipsum Tibi dono offero ; Actionem & Sermonem , Quietem & silentium : Tantum Me habeas , & ducas ; & Manum , & Mentem & Linguam ad ea quae honesta sunt & tibi grata moveas : Et ab omnibus à quibus abstinere praestat abducas ; Per & propter Jesum Christum Dominum nostrum . Amen . III. LOrd preserve me , that neither this day , nor any day of my life , I may walk in the Counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornfull ; but that my delight may be in thy law , O Lord ; and my Exercise in it day and night , Amen . O Sol Justitiae , Pater & Origo Omnium ; Tuo sydere afflari reviviscere est : Tuo foveri Lumine proficere est : Tuis accendi flammis perficere est : Abs te deseri perire est . O ter foelices , quibus Mitis & Rosidus exoreris . Bees me , O Domine Jesu , Lumine Tuo : Et discute Nebulas Ignorantiae meae , & Caliginem Peccatorum meorum : ut non aberrans à via mandatorum tuorum , te sequar in Lumen aeternum , Per te ipsum unicum Salvatorem & Redemptorem meum . Amen . O Lord , thou art my Assurance ; preserve my foot from taking , I humbly beseech thee , Even for Jesus Christ his sake , Amen . Prov. 3. 26. O Lord , give me , I beseech thee , thy Spirit , to think and do alwayes such things as be rightful ; that I who cannot be without thee , may by thee be able to live according to thy will , through Jesus Christ our Lord , Amen . O Lord , I lift up my soul to thee , My God , I have put my trust in thee , O let me not be confounded , neither let my enemies triumph over mee . Shew me thy wayes , O God ; and teach me thy pathes : Lead me forth in thy truth , and learn me thy statutes ; for thou art the God of my salvation ; in thee is my hope all the day long . Call to remembrance , O Lord , thy tender Mercies ; and thy Loving kindnesse which hath been ever of old : O remember not the sins and offences of my youth , or of my riper Age ; but according to thy mercy , think thou upon me , O Lord , for thy goodnesse , and the merits of Jesus Christ my Saviour , Amen . Almighty God , who seest that wee have no power of our selves , to help our selves ; keep me , I beseech thee , both outwardly in my body , and inwardly in my soul , that so I may be defended from all adversity which may happen to my body , and from all evill thoughts which may assault and hurt my soul , through Jesus Christ my Lord and only Saviour , Amen . Hearken unto my voyce , O Lord , now I cry unto thee ; have mercy upon me and hear me . My heart hath talked of thee , seek ye my face ; Thy face , Lord , will I seek . O hide not thy face from me , nor cast thy servant away in Displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my salvation , Amen . Psalm 27. 8 , 9 , 10. 11. At Evening , Morning , and at Noon day will I pray , and that instantly ; hear my voyce . O deliver my soul in peace from the practices that are against mee , Amen . Psalm 55. 18. Let thy merciful Ears , O Lord , be open to the prayers of me , thy humble servant ; and that I may obtain my petitions , make mee to aske such things as shall please thee , through Jesus Christ our Lord , Amen . Lord , let me not be confounded , for I have called upon thee . O how plentiful is thy goodness which thou hast laid up for them that fear thee ; and that thou hast prepared for them that put their trust in thee , even before the sons of men ! Lord , I trust in thee , Have mercy upon me , Amen . My tears have been my meat , day and night , while they daily say unto me , Where is now thy God ? but let them have no cause to say it any more , Even for Jesus Christ his sake , Amen . Psal. 42. 3. Almighty God , which shewest to all men that are in Errour , the light of thy truth ; to the intent , that they may return into the way of Righteousnesse : Grant , I beseech thee , unto me , and all them that are admitted into the fellowship of Christs Religion , that we may eschew those things which are contrary to our profession , and follow all such things as are agreeable to the same , through Jesus Christ our Lord , Amen . O Domine Salvator . Qui habes in potestate Peccatum solvere , Dicas mihi , Oro , Exi de vinculis tuis , Exi de nexibus peccatorum tuorum ; & dicendo solve funes Er. rorum meorum quibus Circumdatus & ligatus sum . Etsi enim nequissimus sim. omnium & detestabilis usu Peccatorum ; Te tamen jubente , liber co . Amen . Lord give me grace , that I may dwell under the defence of the most highest , and that I may abide under thy shadow , O thou Almighty ; for thou art my hope , and my strong hold , in thee will I trust , through Jesus Christ our Lord , Amen . Psal. 91. 1. O God , thou which declarest thy Almighty power , most chiefly , by shewing mercy and pity , Give unto me abundantly thy grace , that I running to thy promises , may be made partaker of thy heavenly treasure , through Jesus Christ our Lord , Amen . O God , thou art my hope and my strength , a present help in trouble . Confirm me , that I may not fear , though the earth be moved , and the hills carried into the midst of the Sea ; Though the waters thereof rage and swell , and the mountains shake at the tempest of the same . O be in the midst of my soul , and I shall never be removed , Amen . Psalm 46. 1. O Lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy name . Order my steps in thy Word , and so shall no wickedness have dominion over me , Amen . Psal. 119. 132. Almighty God , give unto me , I beseech thee , a full encrease of Faith , Hope , and Charity . And that I may obtain that which thou dost promise , make me love that which thou doest Command , through Jesus Christ our Lord , Amen . Lord , I call upon thee in the day of my trouble , in the night of my heaviness : O deliver me , and I will glorifie thee , Amen . Psal. 50. 15. O Lord correct me , but with Judgement ; not in thy anger , lest thou bring me to nothing . And grant that thy Correction may amend me , and make me thine , through Jesus Christ our Lord , Amen . Jer. 10. 24. Respice Me quoque , O Domine Jesu , ut propria possim recognoscere Peccata , & fletibus piis culpas solvere . Da , quaeso , lachrymas Petri ; Nolo Laetitiam Peccatoris . Utque hic fiat , Respice tu , & des , ut mihi etiam miserrimo Peccatorum Coeli quoquè gallus cantet ; ut liberatus tibi Cantem in sacula saeculorum . Amen . O Eternal God , and Merciful Father , Grant , I humbly beseech thee , that I may love all those things that thou commandest , and desire that which thou dost promise ; that among the sundry and manifold changes of the World , my Heart may surely there be fixed , where true Joys are to be found , through Jesus Christ our Lord , Amen . IV. O Lord , I have sinned , and dealt wickedly ; nay , offended in all thy Ordinances . Let thy wrath turn from me , for I am weak : And hear my prayers and deliver me , for thy own self , and the merits of my Saviour Jesus Christ , Amen . Gracious Father , without thee I can do nothing but sin ; nor can I confesse it , to have pardon , but by thee . I was conceived and born in sin ; and though thou didst wash me from that in the Laver of Baptisme , yet I have since defiled my self again ; and by many grievous Actual sins , have made my self a sinner above all other men , considering the great measure of grace which thou hast given me . Lord , encrease thy grace , and by it , weaken first , and then cut off my Resistance ; that I may see , and confess , and hate , and for sake all my sins , and find mercy and salvation in the merits of my Blessed Saviour Jesus Christ , Amen . O Lord , early this morning did I cry unto thee , for in thy Word is my trust : Hear me , O Lord , for Jesus Christ his sake , Amen . Psal. 119. 147. O Lord , let me hear thy loving kindnesse betimes in the morning , for in thee is my trust . O shew me the way that I should walk in this day , and all the days of my life ; for I lift up my soul unto thee , in the mercies of Jesus Christ our Lord , Amen . Psal. 143. 8. Deliver me , O Lord , from all my offences , and make me not a rebuke to the foolish ; for man walketh in a vain shadow , and disquieteth himself in vain : But Lord , what is my hope ? Truely , my hope is even in thee ; and there let it still continue , acceptable in Jesus Christ our Lord , Amen . Psal. 39. 6 , 7 , 8. O Lord , look upon me in mercy , in the greater mercy , because the Calling and place I am in , must give a stricter Account to thee , Look therefore upon me , O Lord , but not till thou hast nailed my sins to the Cross of Christ. Not till I have hid my self in the wounds of Christ : That so the punishment which would otherwise overtake me , may passe over Me. Then look , and say unto my soul , I have forgiven thee ; and by the work of thy mercy in my soul , make me feel it , through Jesus Christ my Lord and only Saviour , Amen . O Domine , Qui Magnos Greges Perficis , & Parvos per Gratiam auges , Per amplissimam Benignitatem tuam copiosè me Consolare , & Gregem mcum , mecum & Pasce , & Conserva : Per Jesum Christum summum Pastorem , & salvatorem nostrum , Amen . O Lord , plead thou my Cause with them that strive with me ; and fight against them that fight against me . Bring forth the spear , and stop the way against them that persecute me . Say unto my soul , I am thy Salvation , Amen . Psal. 35. 1 , 3. Give ear , O Lord , unto my prayer , and ponder the voyce of my humble desires . In the time of my trouble will I call upon thee ; for thou hearest me , Amen . Psal. 86. 6. Deliver my soul , O God from lying lips , and from a deceitfull tongue , Amen . Psal. 120. 2. Keep me , O Lord , thy poor humble servant , with thy perpetual mercy ; and because the frailty of man , without thee , cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through Jesus Christ our Lord , Amen . O Lord , give me such grace , that I may seek thee while thou mayest be found ; and call upon thee while thou art neer : that I may detest and forsake the wickedness of my waies and the unrighteousnesse of my own imaginations , that I may return unto thee , and thou have mercy upon me , in Jesus Christ my Lord and onely Saviour , Amen . Teach me thy wayes , O Lord , and I will walk in thy truth . O knit my heart unto thee , that I may fear thy name , Amen . Psal. 86. 11. Lord , I beseech thee , grant that thy grace may alwayes prevent and follow me ; and make me continually to be given to all good works , through Jesus Christ our Lord , Amen . Have mercy upon me , O God , after thy great goodnesse , and according to the multitude of thy mercies , do away my offences ; wash me throughly from my wickednesse , and cleanse me from my sins : For I acknowledge my faults , and my sin is ever before me : But let not this Evening take from me the light of the Sun of Righteousnesse , Jesus Christ my Saviour , Amen . O Domine , Exaudire dignare Preces meas in Beneplacito tuo . Inimicum ab Actibus meis & Cogitationibus virtute tuâ expelle . Multiplica mihi fidem : Guberna Mentem : Spirituales Cogitationes concede super stratum vigilanti : et ad Beatitudinem tuam producito ; Per Jesum Christum filium tuum , & salvatorem nostrum . Amen . Lord , I beseech thee , give me grace to avoid the Infections of the Devill ; and with a pure heart and mind , to follow thee the onely true GOD , Amen . Lord , I offer up unto thee my Evening sacrifice , thy Sacrifice , even a troubled spirit , a broken , and a contrite heart , which thou wilt not despise , in Jesus Christ our Lord , Amen . O Domine , Supplex te Oro , Respice Me , & purga mentem meam & Cogitationes meas ab impuris Concupiscentiis & ab omni Inquinamento Carnis & spiritus , & ab omni Diabolica Operatione , Per Jesum Christum Dominum nostrum . Amen . O Domine , Inestimabilem Misericordiam tuam clementer ostende , & simul exue Me à Peccatis quae Commisi , & Eripe Me à Poenis quas merui , Per Jesum Christum Dominum Nostrum . Amen . O God , for as much as without thee , I am not able to please thee , grant , that the working of thy mercy , may in all things direct and rule my heart , through Jesus Christ our Lord , Amen . O Lord , give me that grace , that I may remember thee upon my bed ; and think upon thee when I am waking : Thou hast been my helper , therefore under the shadow of thy wings , I will hope to passe through the darknesse of this night , in the comfort of Jesus Christ my Lord and only Saviour , Amen . Psal. 63. 6. O Lord , make my eyes prevent me the night watches , that I may be occupied in thy words , Amen . Psal. 119. 148. O Lord , thou which hast made the night for man to rest in , as well as the day to labour ; Grant , O dear Father , that I may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life : And that my sleep be not excessive , after the Insatiable desires of the flesh , but sufficient to releive and maintain Nature , to live and serve thee in all sober and godly Conversation ; through the ayd and assistance of Jesus Christ my only Lord and Saviour , Amen . V. O Hold thou up my goings in thy pathes , that my footsteps slip not , Amen . Psal. 17. 5. Subveni Domine meus Jesu , Et Accingere Gladium tuum circa Femur , Potentissime ; Omnium Potentissime egredere , Occide Me in Me , ut vivam in te , & desinant Inimici persequi me . Amen . O God , thou art my God , early will I seek thee : My soul thirsteth for thee , my flesh longeth greatly after thee in a barren and dry land , where no water is . O satisfie this thirst with the freshest waters of comfort , in Jesus Christ our Lord , Amen . Psal. 63. 1. O Lord , have mercy upon me ; I have waited for thee ; Be thou my arm in the morning , and my help in the time of trouble : that I may exalt thy name which dwellest on high ; that I may live in the stability of thy times , and that thy fear may be my treasure , even for Jesus Christ his sake , Amen . Esay 33. 1 , 5 , 6. O Almighty God , and mercifull Father , grant , I beseech thee , that as I do believe thy only Son our Lord , to have ascended into the heavens , so I , and all thy faithfull servants , may in heart and mind thither ascend , and with thee continually dwell , Amen . O God , the King of Glory , who hast exalted thy only Son Jesus Christ with great triumph into thy Kingdome in heaven , I beseech thee , leave , neither thy Church , nor my poor self comfortless . But send us thy Holy Ghost to comfort us , and exalt us unto the same place , whither our Saviour Christ is gone before , who liveth and raigneth with thee , One God world without end , Amen . Hear my prayer , O God , and hide not thy self from my petition ; take heed unto me , and hear me , how I mourn in my prayer , and am vexed : Give me strength and comfort in thee , through Jesus Christ our Lord , Amen . Psal. 55. 1. O God , the proud are risen against me , and the Congregation of factious men have sought after my soul , and have not set thee before their eyes . But thou , Lord God , art full of compassion and mercy , long-suffering , plenteous in goodnesse and truth . O turn thee then unto me , and have mercy upon me ; shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou , Lord , hast holpen me , and comforted me , in Jesus Christ our Lord , Amen . Psal. 86. 14. Assist me mercifully , O Lord , in these my supplications and prayers ; and dispose my way towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , I may ever be defended by thy most gracious and ready help , through Jesus Christ our Lord , Amen . O deliver me from them whose words are softer then butter , when they have war in their hearts ; and from them whose words are smoother then oyl , while they are very swords : Lord , I cast my burthen upon thee , that thou mayest sustain me , and not suffer me to fall for ever , Amen , Psal. 55. 22. Blesse me , O Lord , when thou chastenest me , and teachest me in thy laws ; that thou mayest give me patience in time of adversity , till the pit be digged up for the ungodly . O Lord , fail me not , neither forsake me ; for I am part of thy inheritance , through Jesus Christ our Lord , Amen . Psal. 94. 12. Almighty and Merciful God , of thy bountiful goodnesse , keep me from all things , that may hurt me , that I being ready both in body and soul , may with a free heart accomplish those things that thou wouldst have done ; through Jesus Christ our Lord , Amen . O AEterne Deus ! quandiu hîc in terris sum , supplex Oro , In quantum terrena mihi serviunt , doceant me esse Dominum suum , sed à Te constitutum : In quantum molesta sunt , doceant me servire tibi Domino meo , Cui dum non obtempero , illa in vindictam justam molesta esse solent : ut sive illa mihi serviant , sive non , Ego semper serviam tibi : In & per Jesum Christum Dominum nostrum . Amen . Hold not thy tongue , O God of my praise , for the mouth of the ungodly , yea and the mouth of the deceitfull is opened upon me : and they have spoken against me with false tongues ; they compassed me about also with words of hatred , and fought against me without a cause : But I give my self unto prayer : Lord , forgive them , and hear me , Amen . Psal. 119. 11. O God , which art the Author of Peace , and lover of Concord , in knowledge of whom standeth our AEternal life , whose service is perfect freedom : Defend me and all thy servants , in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversary , through the might of Jesus Christ our Lord , Amen . Dic O Domine meus Jesu , doce , discam ( à te ) quod doceam ( de te ) , Amen . Deliver me , O Lord , from the man that is evill , and preserve me from the cruell man , which imagineth mischief in his heart , and stirreth up strife all the day-long . The proud have laid a snare for me , and spred their net abroad with cords , and set traps in my way . Lord keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings ; Even for Jesus Christ his sake , Amen . Psal. 140. 2. O God , from whom all holy desires , all just Counsells , and all good works do proceed , give unto me and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy Commandements : and also that by thee we being defended from the fear of our enemies , may passe our time in rest and quietnesse ; through the merits of Jesus Christ our Lord and Saviour , Amen . Have mercy upon me , O God , have mercy upon me , for my soul trusteth in thee and in the shadow of thy wings will I trust , till these afflictions be over-past . O send out thy mercy and truth upon me , even for Jesus Christ his sake , Amen . Psal. 57. 1. O Domine Misericors , qui ad cor Altum non accedis , humilia Animam meam ! O Tu , qui non videris nisi à mundis cordibus veram Cordis Munditiem dato mihi . Sitio , O Domine , saltem da Guttam Coelestis Pluviae qua refrigerare possium sitim meam , quia Amore ardeo . Nec hoc peto Domine propter merita mev , Indignissimus enim sum qui gustem , sed pro Misericordia tua , & meritis salvatoris nostri Jesu Christi , Amen . Almighty God , vouchsafe , I beseech thee , to direct , sanctifie , and govern both my heart and body , in the wayes of thy lawes , and in the works of thy Commandements , that through thy mighty protection , both here and ever , I may be preserved by night and by day , in body and in soul , through our Lord and Saviour Jesus Christ , Amen . O Lord , I cry unto thee , hearken unto me , O God ; thou holdest my eyes waking : I am so feeble , that I cannot speak ; and in the night season my soul refuseth comfort : yet even then give me grace especially , that I may commune with my owne heart , and search out my spirits , and compose them in thee , that I may rise to serve thee , Amen . Psal. 7. 1 , 2. Da Mihi , Domine , dormitum abeunti requiem Corporis & Animae . Custodi me a Caliginoso peccati somno ! Ab omni tenebrosa & nocturna Mollitie . Ignita maligni tela dolosè in me vibrata extinguito . Rebelliones Carnis meae reprimito : Et omnem terrenam & mundanam in Me Cogitationem sopito ; Per ipsum Christum Dominum nostrum , Amen . I humbly beseech thee , O Father , mercifully to look upon my infirmities ; and for the Glory of thy Name sake , turn from me , and the rest of thy servants , all those evils which we most justly have deserved ; and grant , that in all our troubles , we may put our whole trust and confidence in thy mercy , and evermore serve thee in holinesse and purenesse of living , to thy honour and glory , through our onely Mediatour and Advocate , Jesus Christ our Lord , Amen . VI. DEus Magne , Deus Omnipotens , Deus summae Bonitatis ; quem Inviolabilem & Incorruptibilem credi & intelligi fas est : Trina unitas , quam Catholica Ecclesia colit , supplex Oro , expertus in meipso misericordiam tuam , ne homines cum quibus mihi in pueritia in omni victu suit summa Consensio , in tuo cultu à me dissentire permittas : Nec vel me , vel illos à veritate & salute quae est in Jesu Christo , Amen . O Lord , I will call upon thee , and early shall my prayer come before thee . Lord , do not abhor my soul , neither hide thy face from me , for Jesus Christ his sake , Amen . Psal. 88. 13. Lord , make me to have a perpetual fear and love of thy holy name ; for thou never failest to help and govern them , whom thou dost bring up in thy steadfast love . Grant this , even for Jesus Christ his sake , Amen . Almighty and Everlasting God , which of thy tender love towards man , hast sent our Saviour Jesus Christ , to take upon him our flesh ; and to suffer death upon the Cross , that all mankind should follow the example of his great humility , mercifully grant , that I may both follow the Example of his patience , and be made partaker of his Resurrection , through the same Jesus Christ our Lord , Amen . Almighty God , I humbly beseech thee , graciously to behold thy family , for the which our Lord Jesus Christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the Crosse , who liveth and raigneth with thee and the Holy Ghost , one God , word without end , Amen . Almighty and everlasting God , by whose Spirit , the whole body of the Church is governed and sanctified , receive these my supplications and prayers , which I offer up before thee , for all Estates of men , in thy holy Church ; that every member of the same , in his vocation , may truely and devoutly serve thee , through our Lord Jesus Christ , Amen . Dieu est , O Domine , Ex quo contra haereses laboravi , & sum penè fatigatus : veni Domine meus Jesu Praeliator fortissime , Princeps Exercitus Domini qui Diabolum vicisti & saeculum ; Apprehende arma & scutum , & exurge in adjutorium Mihi . Amen . Deal with me , O God , according to thy Name ; for sweet is thy mercy . O deliver me , for I am helplesse and poor , and my heart is wounded within me . Lord save my soul , Amen . Psal. 109. 20. My eyes are ever looking unto thee : O Lord , pluck my feet out of the net , Amen . Psal. 25. 14. Almighty God , who hast promised to hear the petitions of them that ask in thy sons Name , I beseech thee , mercifully to encline thy Ear unto me , now that I make my prayers and supplications unto thee ; and grant that those things which I have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessity , and the setting forth of thy glory , through Jesus Christ our Lord , Amen . O remember not my old sins , but have mercy upon me , and that soon , for I am come to great misery . Help me , O God of my salvation ; O deliver me , and be merciful to my sins , for thy names sake , Amen . Pial . 79. 8. Not unto us , O Lord , not unto us , but unto thy Name give the praise , end that for thy loving mercy , and for thy truth's sake , Amen . Psal. 115. 1. O Tu unus Deus , Pater & Fili & S. Spiritus , qui unitam Deitatem Nobis declarasti , & S. S. solius Divinitatis indivisam Gloriam revelasti , & perfectam Trinitatis Tuae sempiternitatem demonstrasti ; Da Nobis , Obsecro , fidem & Obedientiam in hâc vita , & Gloriam in futura : Per & propter Redemptorem nostrum Jesum Christum , Amen . O Lord God of hosts , how long wilt thou be angry with thy poor servant that prayeth . O turn me again , O God , shew me the light of thy Countenance , and I shall . be whole , Amen . Psal. 80. 4. Tibi Gloria , tibi Gloria Domine ; quanta apud te Clementiae abyssus ? quanta Patientiae Copia ? En , qui Nominis tui praetextu ex ignobilibus & obscuris , Clari & Illustres effecti sunt , honore abutuntur , & Contra Te qui honorem largitus es , audentque non audenda ; in S. S. Mysteria tua Injurii ; ut homines perditis moribus praediti summa cum quiete & licentia conturbanti omnia . O Domine , Exurge , Adjuva Ecclesiam tuam , & ne sinas Animam meam in eorum Consilium descendere ; Per Jesum Christum Dominum nostrum , Amen . O Lord , I will cry day and night before thee , let my prayer enter into thy presence ; incline thy ear unto my calling : for my soul is full of trouble , and my life draws nigh unto the pit . O let not thy Indignation lye too hard upon me , neither vex me with all thy storms ; but remember of what mould thou hast made me , even for Jesus Christ his sake , Amen . O Domine , ne sit mihi inutilis Pugna verborum , sed , incunctantis fidei constans professio . Conserva in me , Oro , fidei incontaminatam Religionem : & usque ad excessum spiritus mei hanc Conscientiae meae vocem dona mihi ; ut quod in Regenerationis meae symbolo Baptizatus in Pa : & F. & Sp. S to professus sum semper obtineam ; ut te habeam Patrem , & unà tecum filium tuum adorem , & Sp. Sanctum tuum promerear ; Per Jesum Christum Dominum nostrum . Amen . O Lord be merciful unto me , and I will sing praises unto thy name , yea I wil tell of thy loving kindnesse early in the morning , and of thy truth in the night season : O blesse me , and fulfill all thy works of grace in me , even for Jesus Christ his sake , Amen . Psal. 92. 1 , 2. Dona mihi Domine , mentem vigilem , Cogitationem sobriam , Cor castum , somnum placidum , & ab omni diabolica cogitatione liberum ; & deinde excita me Domine hora Orationis , ut praeceptis tuis firmiter adhaeream , ut memoriam retineam inviolatam Judiciorum tuorum , Amen . Lord , remember thy promise unto thy servant , wherein thou hast caused me to put my trust ; that thy statutes may be my songs in the house of my pilgrimage ; and that I may remember thy name in the night season , Amen . Psal. 119. 54 , 55. In manus tuas Domine Commendo animam meam & corpus meum ; creasti enim & redemisti ea , Domine Deus veritatis . Commendo etiam mecum & mea Omnia ; Tu enim mihi gratiosè largitus es illa pro beneplacito tuo . In Pace ergo me , simul cubare & dormire facias , O Domine . Qui solus me habitare facias securè ; Per Jesum Christum Dominum nostrum , Amen . O omnium Domine & Effector ; O Deus tuorum Pater & Gubernator ; O vitae & Mortis Arbiter ; O Animarum Custos & Benefactor ; O Qui omnia facis , & tempestive , & ut ipse pro sapientiae tuae & Administrationis altitudine nosti , artifice Sermone transmutas , Me Opportuno tempore tuo suscipe , tamdiu in Carne vitam meam moderatus , quamdiu conducibile fuit mihi ipsi , & Ecclesiae : Et suscipe quaeso ob metum tuum paratum , Non turbatum , nec in Extremo tempore Terga vertentem ; Nec invito Animo tanquam abstractum & avulsum à Mundo , sed ut promptè & alacriter ad beatam illam & aeternam vitam proficiscentem , quae est in Domino nostro Jesu Christo , Cui Gloria in saecula saeculorum , Amen . VII . O Lord , I will sing of thy power , and praise thy mercy in the morning , for thou hast been my defence , and my refuge in the day of my trouble ; unto thee , O my strength , will I sing , for thou , O God , art my defence and my mercifull God , Amen . Psal. 59. 16. The Glorious Majesty of thee , O Lord , my God , be upon me , prosper thou the works of my hands upon me , O prosper thou my handy-work , Amen . psal . 90. 17. O Lord , open my eyes , that I may see the wonders of thy law : I am a stranger upon earth , O hide not thy Commandements from me , for thy testimonies are my delight and my Counsellors . Lord , continue thy favour to me , that so they may ever be , Amen . Psal. 119. 18. O Lord , our heavenly Father , Almighty and everlasting God , which hast safely brought me to the beginning of this day , defend me in the same with thy mighty power ; and grant , that this day I fall into no sin , neither run into any kind of danger , but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight ; through Jesus Christ our Lord , Amen . O my soul , wait thou still upon my God , for my hope is in him : He is my strength and my salvation , He is my defence , so that I shall not fall ; so Amen Lord Jesu , Amen . Psal. 62. 5. O Lord God , be mercifull to every one that prepares his whole heart to seek thee , O Lord God , the God of his fathers , though he be not according to the purification of the Sanctuary , Amen . 2 Chronic. 30. 19. O Lord , I walk in the midst of troubles , I beseech thee refresh me ; stretch forth thy hand upon the fury of my Enemies , that thy right and thy cunning hand may save me . O make good thy loving kindnesse towards me : And despise not , I beseech thee , the work of thy own hands , Amen . Psal. 138. 7. I deal with the thing that is lawful and right ; O give me not over to my Oppressors , Amen . O make me , thy poor servant , still to delight in the thing that is good , that the proud do me no wrong , for Jesus Christ his sake , Amen . Psal. 119. 121 , 122. Almighty God , the fountain of all wisdome , who knowest our necessitie before we ask , and our Ignorance in asking , I beseech thee to have Compassion upon my Infirmities ; and those things which for my unworthinesse I dare not , and for my blindness I cannot ask , vouchsafe to give me , for the worthynesse of thy Son , Jesus Christ our Lord , Amen . O Lord , I will put my trust in thee alwayes : O let the people do it with me , and I will pour out my heart before thee , Amen . Psal. 62. 8. O that my wayes were made so direct , that I might keep thy statutes : O Lord direct them , Amen . Psal. 119. 5. O Lord , teach me the way of thy statutes , and I shall keep it unto the end ; yea I shall keep it with my whole heart . O stablish thy Word in thy servant , that I may fear thee ; And that for Jesus Christ his sake , Amen . Psal. 119. 33. O Lord , I will call upon thee in my troubles : O deliver me and hear me ; and then especially , what time any storm falls upon me ; Even for Jesus Christ his sake , Amen . Psal. 81. 7. Blessed art thou , O Lord : O teach me thy statutes ; that my whole heart may seek thee : and that I may not go wrong out of thy Commandements ; that I may take greater delight in thy testimonies , then in all manner of riches , Amen . Psal. 119. 10 , 12. O praise the Lord all ye his servants , ye that by night stand in the house of the Lord : with these ; O Lord , I lift up my hands unto thy Sanctuary , and will praise thy name : O Lord , be with me this Evening , in all the mercies of Jesus Christ my Saviour , Amen . Psal. 134. 1. Miserae Carnis meae Infirmitatem , tu nosti qui finxisti me . Invisibilium hostium meorum vigilantiam , Tu nosti , qui vides eos : protegat me Ala Bonitatis tuae ; Per Jesum Christum Dominum nostrum , Amen . O Lord , there is no hiding me from thy presence : for if I should say , the darknesse shall cover me , then shall my night be turned to day ; for the darknesse is no darknesse with thee , but the night is as clear as the day ; the darknesse and the light , to thee , are both alike : therefore , O God , I present my self open before thee ; O cleanse my soul , that it may rejoyce to be seen of thee , In Jesus Christ , Amen . Die jam transacto , Gratias tibi ago Domine ; Gloriam tibi tribuo , quod sine scandalo , Hymnis effero quod liber ab insidiis diem transegerim , Per Jesum Christum Dominum nostrum , Amen . Thy Righteousnesse , O God , is very high , and great things are they which thou hast done for me ; O God , who is like unto thee ? Thou hast brought me to great honour , and comforted me on every side ; therefore will I praise thee and thy righteousnesse , O God : and unto thee will I sing , O thou holy One of Israel . My lips will be glad when I sing unto thee , and so will my soul which thou hast delivered : My tongue also shall talk of thy righteousnesse all the day long ; for many are confounded and brought to shame , that seek to do me evil . O Lord , continue thy blessings to me , and multiply thankfulnesse to thee , through Jesus Christ our Lord , Amen . Psal. 71. 17. 19. O Lord , thou keeper of I rael , which in the watch of thy servants , dost neither slumber nor sleep , be my keeper , and preserve me this night : O keep my soul , Amen . Psal. 121.4 : O Lord , give me grace to make hast , and not to prolong the time to serve thee , to keep thy Commandements ; that I may call my owne ways to remembrance , and turn my feet to thy testimonies , and then at mid-night will I rise and give thee thanks , because of thy righteous Judgments ; O Lord my strength and my Redeemer , Amen . Psalm 119. 59. Woe is me , that I am constrained to dwell with Mesech , and to have my Habitation among the tents of Kedar ; for my soul hath too long dwelt among them that are enemies to peace ; Too long , O Lord , but that it is thy good pleasure to continue my dwelling in this vale of misery , Amen . Psalm 120. 4. Quid es O Deus meus ? quid rogo , nisi Dominus Deus ? Quis enim Dominus praeter Dominum , aut quis Deus praeter Deum nostrum ? Summe , Optime , Potentissime , Misericordissime , & Justissime , secretissime , & prasentissime , Pulcherrime & fortissime , stabilis & Incomprehensibilis , Immutabilis mutans Omnia ; Nunquam Novus , nunquam vetus , innovans omnia , & in vetustatem perducens superbos , & nesciunt : Semper agens , semper quietus , colligens & non egens ; Portans & implens & proiegens . Creans & nutriens & perficiens . Quaeris quum nihil desit tibi . Amas , nec aestuas . Zelos , & securus es . Poenitet te , & non doles . Irasceris , & tranquillus es . Opera mutas , non Consilium . Recipis quod invenis , & nunquam amisisti . Nunquam inops , & gaudes Lucris . Numquam Avarus , & usur as exigis . Supererogatur tibi & debeas , & quis & quicquam non tuum ? Reddis debita , nulla debens . Donas debita , nihil perdens . Et quid dicemus Deus meus , vita mea , Dulcedo mea sancta ? Aut quid dicet aliquis , quam de te dicit ? Et vae tacentibus de te , quoniam loquaces multi sunt . Miserere Mei Deus , ut loquar de , te & glorificem Nomen tuum . Amen . Lord , this is the time of fear , keep thy servant from presumptuous sins , lest they get the dominion over me ; that though my sins be many and great , yet I may be innocent from the great offence ; Even for Jesus Christ his sake , Amen . Psalm 19. 13. O Lord make me worthy of the place to which thou hast raised me in thy Church , that all my endevours may be , to make Truth and Peace meet together . In this course give me understanding to discover my Enemies , and wisdome to prevent them ; An heart to love my Friends , and carriage that may bind them . Lord , make me to love thy Church , and the place where thy honour dwelleth ; that as thou hast honoured me above many others , so I may honour thee above all ; and spend whatsoever is acceptable in the poor remainder of my life , to serve thee in thy Church , through Jesus Christ our Lord , Amen . O Lord , turn away my eyes , that they behold not vanity , and quicken thou me in thy way , Amen . Psal. 119. 37. O Domine Misericors quando à te ipse exoratus pacificos dies , proventus uberes , divitem bonis omnibus tranquillitatem & abundantiam dederis super vot a crescentem ; ne sinas me tanta secundarum rerum prosperitate corrumpi , ne & tui penitus obliviscar & mei ; sed humilitatem & gratititudinem adauge , Per Jesum Christum Dominum nostrum , Amen . Visita quaeso Domine habitationem meam , & Omnes infidi & Inimici ab eà longè repellantur : Angeli tui Sancti habitent in eâ , & nos in pace & sanitate custodiant : & benedictio tua sit super Nos semper , Per Jesum Christum Dominum nostrum , Amen . Linguae Froenum . LEt the words of my mouth , and the meditations of my heart , be always acceptable in thy sight , O Lord , my strength , and my Redeemer , Amen . Psal. 19. 14. Lord keep my tongue from evill , and my lips that they speak no guile ; that so I may eschew evil , and do good , seek peace , and ensue it , Amen . Psalm 34. 12 , 13. O Lord , give me the mouth of the righteous , that it may be exercised in wisdome , and that my tongue may be talking of Judgment , Amen . Psalm 37. 31. Lord , I have said in thy Grace , I will take heed to my wayes , that I offend not with my tongue : Give me , O give me that grace , that I may take this heed , that I may keep my mouth as it were with a bridle , especially , when the ungodly is in my sight , be it never so much pain or grief to me . Hear me , and grant , Even for Jesus Christ his sake , Amen . Psal , 39.1 , 2. Let the free-will Offerings of my mouth please thee , O Lord ; and teach me thy Judgments , Amen . Psal. 119. 108. O Lord , set a watch before my mouth , and keep the door of my lips ; and let not my heart be inclined to any thing that is evil , Amen . Psal. 141. 3. O Lord , set a watch before my mouth , and a seal of wisdom upon my lips , that I fall not suddenly by them ; and that my tongue destroy me not , Amen . Ecclus. 22. 27. Afflictiones . IF I find favour in thy Eyes , O Lord , thou wilt bring me again , and shew me both the Ark and the Tabernacle ; and set me right in thy service , and make me joyfull and glad in thee : But if thou say , ( O for Jesus Christ his sake , say it not , ) I have no pleasure in thee , Behold , here I am , do with me as seems good in thy own Eyes , Amen . 2 Sam. 15. 25. O Lord , though I be afflicted on every side , let me not be in distresse ; though in want of some of thy comfort , yet not of all ; though I be chastened , yet let me not be forsaken ; though I be cast down , let me not perish ; and though my outward man decay and perish , yet let my inward man be renewed daily ; even for Jesus Christ his sake , Amen . 2 Cor. 4. 8 , 16. O Lord , whatsoever thou shalt lay upon me , I will hold my peace , and not open my mouth , because it is thy doing , Amen . Psal. 38. 10. O Lord , thou hast dealt graciously with thy servant according to thy Word ; before I was troubled I went wrong , but now have I prayed , that I may keep thy law : and it is good for me that I have been in trouble , that so I may learn still to keep it better ; in the mercies of Jesus Christ , Amen . Psal 119.65 , 75. I know , O Lord , that thy Judgments are right , and that thou of very faithfulnesse hast caused me to be troubled . O let thy merciful kindnesse be my comfort , according to thy Word , to thy servant , even for Jesus Christ his sake , Amen . Psal. 119. 75. O Lord Almighty , O God of Israel , the soul that is in trouble , and the spirit that is pierced cryeth unto thee ; Hear , O Lord , and have mercy , for thou art mercifull ; and have pity upon me , because I have sinned before thee ; for thou endurest for ever : but unlesse thou have mercy , I utterly perish : Have mercy therefore , even for Jesus Christ his sake , Amen . O Lord , remember the promise , that the poor shall not alwayes be forgotten , nor the patient abiding of the meek perish for ever , Amen . Psal. 9. 18. Lord , I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversities , Amen . Psal. 31. 8. Have mercy upon me , O Lord ; for I am in trouble , and my eye is consumed for very heavinesse , yea my soul and my body : my strength faileth me because of my Iniquity , and my bones are consumed . I am even become like a broken vessel ; for I have heard the Blasphemy of the multitude , and fear is on every side : but my hope hath been , and is in thee , O Lord ; thou art my God , save me and deliver me , for Jesus Christ his sake , Amen . Psal. 31. 10 , 12 , 14 , 15 , 16. Why art thou so full of heavinesse , O my soul ? and why art thou so disquieted within me ? O but thy trust in God , that I may yet give him thanks for the help of his countenance . O my God , my soul is vexed within me , therefore will I remember thee , Amen . Psalm 42. 6. Up Lord , why sleepest thou ? Awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgettest our misery , and trouble ? For our soul is brought low , even unto the dust , our belly cleaves unto the ground . Arise , O Lord , and help us , and deliver us for thy mercies sake , Amen . Psal. 44. 23. In thee , O Lord , have I put my trust , let me never be put to confusion ; deliver me in thy righteousnesse : bow down thy Ear to me , make hast to deliver me : be thou my strong rock , and house of defence , that thou mayest save me . Be thou also my Guide , and lead me for thy names sake , Amen . Psal. 31. 1. O God , the enemy cryeth so , and the ungodly cometh on so fast , that they threaten to overbear me ; they are minded to do me some mischief , so maliciously are they set against me : my heart is disquieted within me , and the fear of death is sallen upon me : Fearfullnesse and trembling , and an horrible dread have overwhelmed me ; and I said , O that I had wings like a Dove , that I might make haste to escape the storm , wind , and tempest : but be thou my helper , and I will magnifie thee , O Lord my strength , and my Redeemer , Amen . Psal. 55. 3. O be thou my help in trouble , for vain is the help of men , Amen . Psal. 60. 11. Gracious Father , the life of man is a warfare upon earth , and the dangers that assault us are diversly pointed against us : I beseech thee , be present with me in all the course and passages of my life ; but especially in the services of my calling ; suffer not malice to be able to hurt me , nor cunning to circumvent me ; Nor violence to oppresse me ; Nor falshood to betray me . That which I cannot foresee , I beseech thee prevent . That which I cannot withstand , I beseech thee master : That which I do not fear , I beseech thee unmask and frustrate ; that being delivered from all dangers , both of body and soul , I may praise thee , the Deliverer ; and see how happy a thing it is , to make the Lord of hosts my helper , in the day of fear and trouble . Especially , O Lord , blesse and preserve me at this time from , &c. that I may glorifie thee for this deliverance also , and be safe in the merits and mercies of Jesus Christ my only Lord and Saviour , Amen . O Lord , thou hast fed me with the bread of affliction , and given me plenty of tears to drink . I am become a very strife to my neighbours , and my enemies laugh me to scorn ; but turn thee again . thou God of Hosts , shew me the light of thy countenance and I shall be whole , Amen . Psal. 80. 5. Help me , O Lord my God , O save me according to thy mercy ; and the world shall know , that this is thy hand , and that thou Lord hast done it ; Amen , Lord Jesu , Amen . Psal. 109. 25. If my delight had not been in thy law , I should have perished in my trouble : O continue my delight , Amen . Psal. 119. 92. Pestilentia . DEliver me , O Lord , from all my offences , and make me not a rebuke to the foolish ; take , I humbly beseech thee , thy plague away from thy people , for we are even consumed by means of thy heavy hand : and for Jesus Christ his sake , lay neither me , nor mine , under this uncomfortable disease , Amen . Psal. 39. 9 , 11. O Lord , deliver me from the snare of the hunter , and from the noisome pestilence : O defend me under thy wings , and keep me sase under thy feathers ; that I may not be afraid for any terrour by night , nor for the arrow that flyeth by day ; for the pestilence that walketh in the darknesse , nor for the sicknesse that destroyeth at noon-day ; though thousands fall before me , and ten thousands at my right hand , yet let it not come neer me , for Jesus Christ his sake , Amen . Psalm 91. 3. O Lord , thou art my hope , I beseech thee , let no evil happen unto me , neither let any plague come nigh my dwelling ; but , give thy Angels charge over me , to keep me in all my wayes , O Lord , my strength , and my Redeemer , Amen . Psa. 91. 10. O let the sorrowful sighing of them whom thou hast visited , come before thee , and according to the greatnesse of both thy power and thy mercy , preserve them that are appointed to die ; Even for Jesus Christ his sake , Amen . Psal. 79. 12. O Lord , I beseech thee , favourably to hear the prayers of thy humble servant ; that I , and my Family , that are justly punished for our offences , may be mercifully delivered by thy goodnesse , from this and all other Infection , both of soul and body , that so we may live both to serve and praise thee , to the glory of thy great Name , through Jesus Christ our Lord and only Saviour , Amen . O Almighty God , which in thy wrath in the time of King David , didst slay with the plague of Pestilence , threescore and ten thousand , and yet remembring thy mercy , didst save the rest ; have pity upon us miserable sinners , that now are visited with great sicknesse and mortality ; and like as thou didst then command thy Angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sicknesse , through Jesus Christ our Lord , Amen . O Lord , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavy and long continued visitation , and in the midst of thy judgement remembring mercy , hast redeemed us from death ; we offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . And here I offer up unto thee , most merciful Father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through Jesus Christ our Lord , Amen . O Lord , the sorrows of death compass me , and the snares of death are ready to overtake me ; when thou wilt dissolve my tabernacle , thou alone knowest ; therefore in this my trouble I will call upon thee , O Lord ; and will complain unto my God : O be with me at the instant of my death , and receive me , for Jesus Christ his sake , Amen . Psal. 18. 3 , 4 , 5. Into thy hands I commend my spirit , for thou hast redeemed me , O Lord God of truth , Amen . Psal. 31. 6. O Lord , thy hand is heavy upon me day and night , and my moisture is become like the drought in summer : I acknowledge my sin unto thee , O Lord ; and my unrighteousnesse have I not hid : O Lord be merciful unto me , Amen . Psal. 34. 4. O Lord , hear my prayer , and with thy ears consider my calling , hold not thy peace at my tears ; for I am a stranger with thee , and a sojourner as all my fathers were : O spare a little , that I may recover my strength , before I go hence , and be no more seen , Amen . Psal. 39. 13. O Domine mediâ vità in morte sumus : unde aut à quo quaerimus auxilium nisi à te Domine ? qui tamen pro peccatis nostris meritò infensus est nobis . Sancte , fortis ; sancte , Misericors salvator , amarissimis poenis mortis aeternae ne tradas me : Ne projicias me in tempore aegritudinis meae , quum deficit virtus mea ne derelinquas me . Domine , ante te omnia desideria mea , & suspiria mea à te non sunt abscondita ; Nosti Domine : Tu Domine , Nosti intima Cordis mei , ne , quaeso , occludas precibus meis aures misericordiae tuae : quin parce mihi , O Domine Sanctissime , O Omnipotens Deus , Sancte , & salvator maximè misericors . Dignissime & AEterne Judex , ne sinas me in horâ meâ novissima pro quocunque terrore mortis excidere à te ; Amen : O Domine Salvator Jesu . O Lord , the snares of death compasse me round about , the pains of hell get hold upon me : I have found trouble and heaviness , but I will call upon thy name , O Lord ; O Lord deliver my soul , deliver my soul from death , my eyes from tears , and my feet from falling , that I may walk before thee in the land of the living , Amen . Psal. 116. 2 , 3. Thou , O Lord , hast chastened and corrected me , but not given me yet over unto death : Open me the gates of righteousnesse , that I may go into them , and give thanks unto the Lord , Amen . Psal. 118. 18. There is no health in my flesh , by reason of thy wrath ; neither is there any rest in my bones , by reason of my sins : yet , O Lord , be mercisul to me , and heal me for thy names sake , Amen . O Lord , I give thee humble and hearty thanks , for the great , and almost miraculous bringing mee back from the bottome of my Grave ; what thou hast farther for me to do , or suffer , thou alone knowest . Lord , give me patience and courage , and all Christian resolution to do thee service , and grace to do it ; and let me not live longer then to honour thee : through Jesus Christ , Amen . INDEX . A AMici . folio 11. Afflicti . f. 12 Auxilium . fol. 58 , 59 , 75 , 104. Tempore adverso . 56 Afflictiones . f. 122 , 123 , 124 , 125 , 126 , 127 , 128 , 129 , 130 , 131 , 132. Adoratio & glorificatio dei mei 114. Adventus Dom. 1. f. 18 Dom. 2. 19 Dom. 4. 19. Dies Ascensionis . fol. 76 Dom : post Asc. 77 B BLandientes . fol. 80. Benedictio . 103 C COnfessio peccatorum . fol. 2 , 110 Completorium , quid ? fol. 34. in Margine . Completorium , fol. 34 47 , 59 , 71 , 95 , 99 , 109 Concubium . i. Bed-time , fol. 35 , 49 , 60 , 73 , 87 , 100 , 112 Charitas . 25 , 34 Cogitationes . 37 , 52 Consilium . 38 , 40 Consolatio . 75 Correctio . 80 D DOna . fol. 6. 30 , 60 , 71 Directio viarum . 39 Defencio . fol. 42 , 47 , 67 79 , 81 E ECclesia Cathol . fol. 8 , 92 , Ecclesia Part. 9 , 97 Exaud re . 47 , 54 64 , 67 , 78 , 94 , 108 post Epiphaniam . Dom. 1. fol 22 Dom. 2. 17 Dom. 3. 22 Dom. 4. 22 G Gratia. fol. 1 , 26 , 41 , 59 , 104 Gratiae , 6 , 38 , 48 Gloria Deo. 56 Grex. 67 H HOrae Orationis , viz. Prima , Mane. Tertia , i. e. Nona Matutina . Sexta , Meridies . Nona . Tertia pomeridiana . Vesperi , Completorium , Concubium : quas omnes videas sub literis Capitalibus , M. P. V. B. Hora Mortis . fol. 14 , 101 , 113 I INimici , fol. 13 , 78 , 83 , 105 Illuminatio . 51 , 57 , 103 Imperfectio . 105 Infirmitas . 106 L LAus Deo. fol. 102 , 109 Linguae Froenum . 119 , 120 , 121 Liberatio à pestilentia . 136 Liberatio a morbo gravissimo in quem incidi , Aug. 14. 1629. 143 M MAne . fol. 16 , 37 , 50 , 62 , 75 , 89 , 102 Nona Matutina . 20 , 39 , 52 , 65 , 78 , 80 , 93 , 104 Meridics . fol. 23 , 42 , 43 , 56 , 67 , 69 , 80 , 94. 107 , 108 Malitia . 26 Misericordia . 39 , 42 , 43 , 60 , 72 Mors. fol. 14 , 101 , 113 Submissio Mei-ipsius . 14 , 50 Pro meipso . 29 , O ORat . Gr. Naz. fol. 25 , 50 , 66 Orat. S. Hilar. 45 Orat. Ezekiae . 105 Obedientia . 40 , 46 , 57 , 62 , 71 , 91 Opprobrium . 82 Pro Omnibus . 13 , 92. P PEccatorum Confessio . fol. 2 , 110 Peccatorum remissio . 4 Patientia . 32 , 91 Presumptio . 24 , 115 Preservatio . 50 , 44 Poenitentia . fol. 63 , 65 , 70 , 71 Pax. 83 , 84 Protectio . 109 Procrastinatio . 112 Pestilentia . fol. 133 , 134 , 135 , 136 , 137 , 138 , 139 , 140 , 141 , 142 , 143 Hora tertia pomeridiana . fol. 27 , 43 , 54 , 56 , 91 , 96 , 108 Parasceue , i. e. Dom. ante Pasch : 91 Die Martis Pasch. 26 post Pasch. Dom. 1. fol. 26 Dom. 2. 27 Dom. 3. 57 Dom. 4. 62 Dom. 5. 63 Pentecoste . fol. 30 Q Dom. Quing . fol. 33 Dom. 2. Quadr. 63 Dom. 4. Quadr. 35 R Pro Rege . fol. 10 S SItire Deum . fol. 86 Spes . 65 , 95 Somnus . 35 , 74 , 87 Pro Servis . 11 Submissio mei-ipsius . 14 , 50 , 122 Dom. Septuag . 135 Dom. Sexag . 33 T TImor Dei. fol. 69 , 90 , 107 Trinit as . 95 , 98 Dom. Trin. 31 post Trinit . Dom. 1. fol. 41 Dom. 2. 90 Dom. 3. 42 Dom. 4. 44 Dom. 5. 41 Dom. 6. 46 Dom. 7. 48 Dom 9. 52 Dom 10. 55 Dom. 11. 58 Dom. 14. 60 Dom. 15. 68 Dom. 17. 69 Dom. 18 71 Dom. 19. 72 Dom. 20. 91 V VEsperi . fol. 32 , 45 , 57 , 70 , 83 , 97 , 109 Vniformitas . 8 Veritas . fol. 40 Venia . fol. 42 , 58 , 95 Viarum directio . fol. 39 , 107 , 108. FINIS . Notes, typically marginal, from the original text Notes for div A49713-e240 Oratio Dom , Gerson aliter par . 3. p. 1147. Notes for div A49713-e690 The Preface . Petitions . The Doxologie . Notes for div A49713-e1020 Pro Gratia preveniente . Lyt . Angl. Confessio cum precatione . Per L. A. W. Pro remissione Peccatorum . Pro Donis . Gratiarnm Actio . Pro Ecclesia Cathol . Uniformitas . Pro Ecclesia part . Pro Rege . Pro Amicis & Consanguineis . Pro Servis . Pro Afflictis . S. Aug. 2. cont . Adv. Sa. Le. & Proph. cap. 2. Pro omnibus , etiam Inimicis . Submissio Mei . Hora Mortis . Hora 1. h. e. Mane . Dom. 2. post Epiph. Adventus Dom. 1. Adventus Dom. 2. Adventus Dom. 4. 〈◊〉 3. ● . e. no●a Matu●ina . Dom. 1. post Epiph. Dom. 3. post Epiph. Dom. 4. post Epiph. Hora 6. h. e. Meridie . Praesumptio . Orar. Naz. 13. Charites . Dom. Paschae . Pro Gratia . Die Martis in Pasch. Contra Malitiam . Dom. 2. post Pasch. Hora 9. h. e. tertia pomeridiana . Paulin. 〈◊〉 . 9. Pro Meipso . Aug. 14. 1629. Pro Omni Dono. Pentecoste . Dom. Trinit . Vesperi . Patientia . Dom. Sexagesima ; Contra Adversitatem . Dom. Quinquagesima . Pro Charitate . Completorium . The Complyne is before bed-time . Somnus . Dom. 4. Quadrages . Pro Auxilio . Bed-time . Et nocte , si vigiles . Dom. 5. post Pasch. Cogitationes . Mane. Gratiae . Consilium . Viarum directio . Hora tertia . Pro Misericordia , Consilium . Veritas . Obedientia . Dom. 5. post Trinit . Pro gratia Hora Sexta , Misericordia . Venia . Dom. 3. post Trinit . Pro defensione . Hora nona . Misericordia . Dom. 4. post Trinit . Vesperi . S. Hillar . l. 12. do Trinit . p. 195. Collect. Vesp. pro auxilio contra Omnia pericula . Dom. 6. post Trinit . Obedientia . Completorium . Pro defensione . Exaudire . Gratiae . Dom. 7. post Trinit . Religio . Bed-time . Et nocte , si vigiles . Gr. Naz. Or at . 8. Submissio mei-ipsius . Mane : Preservatio . Erasmus . Illuminatio . Dom. 9. post Trinit . Cogitationes . Hora Tertia . Dom. 2. Quadrages . Per preservatione . Hora Sexta . Exaudire . Paul'n . Epis. 17. p. 181. Dom. 10. post Trin. Hora Nona . Psal. 31. 19. 21. Gloria Dco . Tempore adverso . Dom. 3. post Pasch. Illuminatio . Obedientia . Vesperi . S. Ambr. Serm. 8. in Psalm . 118. Venia . Auxilium Dom. 11. post Trinir . Gratia. Completorium . Auxilium . Misericordia . Dom. 14. post Trinit . Pro omni dono . Bed-time . Et nocte , si vigiles . Dom. 4. post Pasch. Obedientia . Mane. Poenitentia . Exaudirc . Hora tertia . Spes . Poenitentia . Gr. Naz. Orat. 6. in fine . P. 144. Pro Grege . Hora Sexta . Defensio . Exaudire . Dom. 15. post Trinit . Hora Nona . Timor Dei. Dom. 17. post Trinit . Vesperi . Poenitentia . S. Aug. Serm. 30. de ver . Dom. Pro Omni dono . Dom. 18 , post Trinit . Obedientia . Completorium . Poenitentia . Misericordia . Dom. 17. post Trinit . Bed-time . Et nocte , si vigiles . Somnus . Mane. S. Aug. de . 5. Haer. c. 7. Auxilium Consolatio . Ascensionis dies . D om . post Pasch. Hora Tertia . Exaudire . Inimici . Lyt . Ang. Pro defensione . Hora Sexta . Contra blandites . Correctio . Dom. 20. post Trinit . Pro desensione . Pro Obedientia . Hora Nona . Patientia . S. Aug. cont . Epise . funda . cap. 37. Opprobrium . Coll. 2. per Mat. Pro pace & defensione . Vesperi . S. Aug. de 5. Haer. c. 7. Inimici . Coll. 1. pre vesp . Pro Pace . Completorium . Spes . S. Aug. Nom. Scalae paradisi ca. 4. Sitire Deum . Lyt . Angl. Praeservatio . Bedti me . Et nocte , si vigiles . Somnus . Coll. in sine Lyt . Angl. Defensio . Mane. S. Aug. lib. 1. Rhe. cap. 15. Dom. 2. post Trinit . Timere & amare Deum . Parascue , h. e. Dom. ante pasch . Coll. 1. Dies . Ecclesia . Coll. 2. Dici . Pro Omnibus . Hora tertia . S. Aug. de 5. Haer. 7. Lyt . Angl. Exaudire . Hora Sexta . Venia . S. Athan. lib. 5. de . unita deitate Trin. p. 444. Dom. Trinit . Hora Nona . S. Chry. lib. 3. de Sacerdotio . Ecclesia . Vesperi . Afflictiones . S. Hilar. l. 12. de Trinitate . Completorium . Nox . Bed-time . Et nocte , si vigiles . Gr. Naz. Orat. 10. p. 176. Mors. Mane. Laus Dei. Benedictio . Illuminatio . Coll. prae Mat. Pro Gratia . Auxilium Hora tertia . Orat. Ezekiae . Imperfectio . Inimici . Lyt . Ang. Infirmitas . Hora Sexta . Viarum directio . Timor Dei. Hora Nono . Exaudire . Viarum directio . Vesperi . Laus Dei. Protectio . Completorium . Confessio . Gratiarum Actio . Laus Dei. Bed-time . Et nocte , si vigiles . Procrastinatio . Mors. Adoratio & Glorificatio dei mei S. Aug. lib. 2. Cons. cap. 4. Presumptio . Salvianus , lib. 6. de gubern . dei . pag. 222. Notes for div A49713-e7710 David fugiens . Pestilentia . Dom. Sepruagtsima . Si pestilentia familiam intret . Lyt . Ang. Lyt . Ang. Gratiarum . actio , post liberationem . Liberatio à morbo Gravissimo , in quem incidi . Aug. 14. Ann. 1629. 
A49921	----	The labouring persons remembrancer, or, A practical discource of the labour of the body with suitable devotions. Lee, Francis, 1661-1719. 1690 Approx. 68 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49921 Wing L841 ESTC R37963 17156426 ocm 17156426 105989 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49921) Transcribed from: (Early English Books Online ; image set 105989) Images scanned from microfilm: (Early English books, 1641-1700 ; 1618:10) The labouring persons remembrancer, or, A practical discource of the labour of the body with suitable devotions. Lee, Francis, 1661-1719. 51 p. Printed by L. Lichfield, Oxford : 1690. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life. Devotional literature. 2002-02 TCP Assigned for keying and markup 2002-03 SPi Global Keyed and coded from ProQuest page images 2002-04 TCP Staff (Oxford) Sampled and proofread 2002-04 Judith Siefring Text and markup reviewed and edited 2002-05 pfs Batch review (QC) and XML conversion THE LABOURING PERSONS Remembrancer : OR , A Practical DISCOURSE OF THE LABOUR of the BODY . With Suitable DEVOTIONS . OXFORD , Printed by L. Lichfield , A. D. 1690. THE LABOURING PERSONS Remembrancer . MAN , as Eliphaz saith , is born to Labour as the sparks fly upwards : That ought not to be thought so hard a case to any , which is no more strange than for the flame to ascend , nor less natural than for the Young Vultures to soar aloft , as some Interpreters read it . Yet tho' Labour or Trouble is so natural to Mankind , so familiar and engrafted into his Constitution ; the number of such is so small as do either rightly understand , or do bear it as they ought , as is most deplorable to consider , and as challenges all that can be done toward the Cure of so General an Evil. I doubt not but there are several holy Souls who do both understand and bear This , as they are obliged to do ; and are thereby , thro' God's Blessing , arrived to very great Heights of Religion : These stand not in need of any thing that I can say to them . But to others perhaps it may , by the Divine Assistance , prove of some service , to give them a few Hints of what they ought to consider , and practise in their daily Employ and Work. May the most good God bless this poor Endeavor of his unworthy Servant , to the end by it designed . Labour may be considered , either first as a Punishment inflicted ; or secondly , as an Act of Religious Worship enjoyned by God. In the former respect , it is the Effect , in the latter , the Remedy of Sin. And in both respects , it will not fail to give several useful Considerations : Such as follow . First : Labour , ( as it is accompanied Now with much Weariness and Toil , ) ought to be look'd on as a Punishment , or Corporal Chastisement , inflicted for our Transgression . God , who infinitely hates Sin , and is of purer Eyes than to behold the least Iniquity , could not but denounce the Doom of this Monster , as soon as ever it appear'd in the World. I say , Denounce the Doom , for I tell thee , O Man , he did no more . Accuse not God , flatter not thy self ; Sin was the fatally fruitful Womb that brought forth every Evil into the World ; the deadly Poison that blasted the Earth , and the baneful Seed of every Briar and Thorn in Human Life . Nay , had not the Divine Love and Mercy immediately broke forth , as thro' a cloud , after such a monstrous Birth : had not the Eternal Word and Wisdom of the Father then interposed as our Mediator , in a manner so astonishing , as to make the Wonder of Men and Angels for everlasting Ages ; Man , whose Vitals were already seiz'd by this corroding Venom , who had begat and form'd in himself the Principle of Death and Hell , I am verily perswaded , could not have subsisted one minute longer ; but must certainly have died the Death without further delay , and have fallen into an irrecoverable Abyss of Darkness and Pain . But being thus retriev'd and rescu'd from the fatal stroke , by the means of our great and ever blessed Mediator ; it being not only very fit , but also necessary for us to concur in some degree toward our recovery from this Dismal state , into that Happy one , for which we were originally designed by our bountiful Creator and Father ; It was judg'd meet by the same eternal Wisdom and Love , that then put a stop to the final Destruction of Man , that so much of the Effects of his Crime should remain upon him , a lasting Monument , as might be able to put him in mind of the Place whence he fell , as might push him forward to seek earnestly his Delivery from this Place into which he is faln , from this State into which he has driven himself , and might be a constant Caution to him for the future , that he lose not the Effects of this Mediation , but endeavour , by conforming himself to the Divine Will , to render himself as capable as he can of those glorious Privileges , which by the means of it he may now attain . Thus was the heavy and intolerable Punishment of Sin exchanged for an easy and very tolerable Doom . Now , Man is put into a state of Trial once more , into a capacity to chuse whether he will be happy or miserable : The Seed of the Woman is promis'd to bruise the Head of the Serpent ; but withal , the Woman must be content to undergo pain and subjection ; and the Man having by his folly brought a Curse upon the Earth , of which he was constituted Lord , must be content to eat his Bread in sorrow , and in the sweat of his brow . For now by Sin great Travel ( as the wise Son of Sirach saith ) is created for every man , and an heavy yoke is upon the sons of Adam ; from the day that they go out of their mother's womb , till the day that they return to the mother of all things . The consequences that follow from this Consideration of Labour as an Infliction for , or as an Evil flowing from Sin , ought I think at least to be these three . § . First , Since therefore Iesus Christ the Seed of the Woman , the Mediator betwixt God and Man , undertook to procure the Pardon and Restauration of Man on this condition , That Man should with Him tast of the Bitterness of Sin : Wilt thou , O Man , that callest thy self a Christian , refuse to satisfy this Condition ? Dost thou think it hard to tast of the same Cup , to bear a little of the Chastisement with thy Saviour , who has submitted to so very much for thee ? God was graciously pleas'd to chuse Labour and Travel for this Chastisement , without satisfying which , thou must never expect to obtain thy Pardon . Indeed if thou hast no need of this , thou mayest e'en then follow thy own Ease , as thou pleasest , walk in the ways of thy heart , and in the sight of thine eyes , and trample on any Condition that brings with it the least pain : But if thou art otherwise perswaded , as I doubt not but thou art , then submit contentedly to this Correction , and think not thy self too good for a little Toil or Labour , that is the Effect of thy Guilt , and is become by the Grace of God an Instrument in thy Release . § . Secondly , Since God was so very merciful toward his offending Creature , as for all the Punishment of his Crimes to take no more but a Moderate Labour for a short time , that so he might afterward rest with his God , and be advanced to a nobler state of Bliss and Honour , than even that which he had lost by the most vile and sottish Rebellion : It behoves him not only with Contentedness to submit to this light Chastisement ; but also with the humblest Thanks to praise the Mildness and Indulgence of his kind Father , that has made it so easy , for him to undergo ; but especially for this that he has been pleased to produce Hony from Bitterness , and to make Sorrow and Labour instrumental to Joy and Rest. Consider whether any thing could more deeply concern the Almighty Creator , than to be frustrated of his End in his darling and most belov'd Creature , to see his Love despis'd , his Labour spoil'd , and his Image defac'd ; to see his Benefits slighted and abused , all Obligations trampled on , and the most necessary , sacred and lovely Law in the World , broken by his ungrateful Child : Consider all this , and tell me if thou canst , what is there that could move him in the least , to mitigate a Punishment , which was not only enhanced by so many provocations , but was by his rebellious Creature violently pull'd on himself ? Could it be any thing beside Infinite Mercy ? Was there any thing to move him , but his own essential infinite Goodness , which after such liberal Effects of it had been so basely undervalued . It has been said by some Persons very piously , That it were better that the whole World should be annihilated , than a Sin commited . For , say they , the World may be created again with ease , and all that is in it be repair'd with the Breath of his Word : But a Sin once committed , can never be undone , but will appear in its place throughout all Eternity . If Sin therefore be so great an Evil , so strange a Monster , something that I know not how to name , so infinitely opposite to the Divine Purity , and if it cost more to hinder its Effect , than to create a World , as nothing is more certain than it doth ; consider , I pray good Christian , whether thou hast not the highest reason to be thankful , in that the Burthen imposed on thee , is no heavier ; which , had it not been lightn'd , would most infallibly have press'd thee down into the bottomless-pit . Well , I hope thou art sufficiently sensible of this . But this is not all : For , § . Thirdly , Since God has been so good , as not only to moderate the Punishment of sin to Man , but even to condescend to accept it , when dutifully underwent , as a capacity for the greatest Enjoyments ; it is not enough for thee to be Thankful , unless also thou endeavour to undergo it in such a manner as shall be most serviceable , and best answer such his gracious Dispensation . When ever therefore thou findest thy self wearied and opprest with Labour , this ought to put thee in mind that thou art not to take up thy Habitation here , but to look for one where Care and Labour never enter ; and where thou mayest safely say to thy Soul , Here take thy Rest. Let every Uneasiness in Labour teach thee to wean off thy Affections from the Body , hinder the Distractions of thy Soul , and bring her nearer to her God. Then will this light Punishment which endureth but for a moment , work for thee a more weighty and lasting Crown of Glory : Then will this Ordinary , but truly wholsom Penance , having daily more and more estranged thee from the love of the Flesh , and taught thee by inward Retirements in the midst of thy Business , to converse in thy Spirit with Him who is always no less present to it , than thou art to thy self , thereby prepare for thee a far more exceeding weight of Joy : which he cannot fail to give to as many as make a right use of their Labours ; considering them as the Consequences , and Chastisements of their sinful Deformity . And by this means is the Evil of Sin converted into its Remedy ; the remaining Venom of the Serpent into a very good Antidote or Treacle ; and a Punishment suffer'd for Crimes into an Act of Religion . Which is the other , and more lovely Face , under which it comes now to be consider'd . IN the Second place it ought with all diligence to be remember'd , That Labour ought not so much to be look'd on as a Penalty for our Transgression ; but much rather as an Act of Religious Worship : and the former only in order to this latter . For Labour is indeed , with respect to Man , one of the first and most essential Worships of God , of all I mean not purely Spiritual , when it is perform'd according to God's Design and Institution . It doth not appear that He ever enjoyned or instituted any other external Worship , Rite , or Ceremony , than this for above two thousand years in the World. Now every outward Worship , or Religious Rite , being for no other end than to recollect the Soul into Inward Acts of Adoration , Love and Obedience ; and to call her back to God , even by those very means which of themselves would be apt to withdraw and distract her from Him. It cannot be otherwise , but that those external parts of Worship , or Religious Rites , which are instituted by God himself as long as they continue so , must have something in them proper to recal the Soul of Man into such inward Acts ( wherein the Spirit , the Soul , and the Life of all Religion consists ) after a wiser and more excellent manner than any other , which either are , or can be establish'd by any meaner Authority , or lesser Wisdom . And this they do several ways : First , by Consideration that they are of immediate Divine Appointment . Secondly , By the Mortification of the Body . Thirdly , By that Instruction , that is contain'd or vail'd under them . And fourthly , By the Divine Blessing , which never fails to concur with , and to be convey'd by them , as often as they are rightly us'd . All this , I think , is plain , as Antiently in Circumcision and Sacrifices : so , at present , in Baptism and the Lords Supper . § . But what can be more evident , dear Christian , than that bodily Labour doth , in its right use , most nobly recal thy Soul to God by all these ways ? For how , O Man , canst thou forget , whilst thou workest with thy hands , the Word of thy God , That in the Sweat of thy face shalt thou eat Bread ? Or how canst thou forbear , being in this manner constantly admonish'd of the Evil and Misery of Disobedience , to fear and obey thy God as thou oughtest ? Tell me , how canst thou , being thus engag'd to this Bodyly Exercise , forget to mortify and tame thy proud Flesh , that thy Soul may be more at liberty to admit the inward workings of the Holy Spirit upon her ? Or art thou in the next place so blind , as not to see the Instruction contain'd under this Primitive Establishment of thy good God ? Canst thou be content thus to toil and sweat , for a little Bodily Nourishment , that by this thou mayest sustain a few years , at the best , a toilsom and a miserable Life ? and art thou not content to to take as much pains to feed thy self with that Food , which infinitely more surpasses the richest dishes and Cates of Palaces , than they do thy brown Bread ; to gain thereby , as soon as the Work is done , which cannot last long , for all Eternity a most delightful and happy Life ? Canst thou do all this , my Friend , to provide thy self , or thy Family , with a little perishing Food , and do so very little to get either for thy self , or them , that Heavenly Manna , which is incorruptible , and which deserves a thousand , nay a million of times , more than all that thou canst ever do ? Let this , I pray , be seriously consider'd ; that so the Instruction may not be lost which is contain'd under this Outward Institution , nor the Designs of God in it frustrated and made void . So by this means thou shalt be able to perform a most essential and most acceptable piece of Service to the Author of thy Being and thy Happiness . Nor is there the least glimpse of Reason for thee to doubt , in the last place , as if he would ever fail to send his Blessing along with it , as often as it is thus perform'd according to his Institution . For which purpose , it will be fit to keep in thy mind those wise and righteous Designs of His , for the bringing thee back to Himself , by an Establishment so unpleasant in it self . These Designs thou wilt find to be such as these , viz. § . I. First , Bodily Labour was instituted by the most wise and just God , and commanded Man to the end , to bring forth in him , a constant Obedience and Submission to his Commands . Since therefore , whoever thou art , that God has commanded thee to work , do thou learn hereby continually , and on every occasion chearfully to submit thy self to the Orders of his Divine Majesty , and resolutely obey all his Precepts ; as being assured that this was the main End for which he was pleas'd to impose so seemingly an hard Command . § . II. Secondly , Bodily Labour was instituted for Man in his faln Estate , by the same most wise and just God , that his proud and haughty Heart might be humbled by mean and vile things . Nothing can fit the Soul for the Receiving lightsom and comfortable Influxes of God , beside Humility ; as nothing more widely withdraws her from him , and tumbles her into Darkness and Grief ; then Pride , that loathsom Monster , which first threw Man out of Paradise , and now continues to barr the way back . Art thou not happy , O Christian , that thou art farther than a great many others remov'd from the Temtations and Attaques of this foul Fiend● if thou art wise , thou wilt think so , and thank God. I hope at least thou art wiser , than to wish after that , which in all likelihood would be a Serpent in thy Bosom , would secretly sting thee to death , and then cast thee into such a state , as I am perswaded thou canst not think on without shaking . Nothing indeed naturally more conduces to the beating down and Conquering the proud Heart of Man , than Affliction and Labour ; nothing can be found out a more sensible sign of his Meanness and Necessitous condition than this : And let me tell thee , my dear Christian , that if this has its proper effect on thee , thou art a great deal more Happy , than if thou worest a Crown , and didst enjoy all earthly Happiness . For if the Great Persons of the World do undergo less trouble and pains than thee , which too I very much doubt , I am sure their Pleasures and Enjoyments are far more dangerous than thy most painful Labours . By them they have only so much the more to resist , and conquer than thou hast . What thinkest thou , canst thou envy them this ? No sure . Say rather in thy self , I thank thee , O Heavenly Father , that thou hast plac'd me in this State , in which its necessary for me by the sweat of my Brow to gain my Bread ; and that I am not expos'd to those great Dangers and Temtations with those above me , which would most likely have overpower'd me , and lifted me up against thee , my kind Benefactor ; since I am so little able at this distance from them , to repress and conquer this proud Heart of mine . Do thou , O my Father , break it : do what thou wilt , so it be broken and humbled , and fit to receive Thee , my Love , my Light and my Ioy. O let me ever chearfully submit to thy Dispensation , and never call that hard , which Thou thinkest best for calling me to Thee . § . III. Thirdly , As soon as the Heart of Man was turn'd away from God by Pride , there presently crept into it a slothful Disposition , strongly inclining it to the love of Ease and sensible Pleasure . Now it being no less necessary to mortify this , than the former : God who is wise , and good , and just in all his Institutions , ordain'd Labor for Man , that by the mortification of his Sloath , Ease and Pleasure , he might be brought to have a due value for what he had lost ; and to labour after that Rest and Delight , that are only capable to satisfie a Creature of Original so noble , and of Desires so boundless . The Mischiefs that Sloath and Ease bring both to Soul and Body , are so very Many , and so very Great , as but to hint at them , would take up a large Discourse ; of which I doubt not but thy own Experience may afford plenty of miserable Instances enough . As if it were indeed true in the most literal sense ; That the Working and Industrious Person is exposed only to one , but the Lazy and the Sloathful to all the Devils in Hell. Nor are those which proceed from the Pleasures of the Body either fewer , or less considerable . Thou may'st be certain of this , that thou hast not made the least step to true Happiness , unless thou art fully convinced that thou art not otherwise capable to relish those noble and exalted Pleasures of the Spirit , which thy good Father invites thee to partake of , than according to the measure that thou art withdrawn from those mean and ignoble ones of the Flesh. Tell me therefore , O my Friend , hast thou not reason to thank this kind Father of thine , that he hath put thee in a State , in which thou hast so much less to do toward the subduing , and bringing under the Body to the Spirit , than many others of his Children . Let me tell thee , thou art insensible , if thou dost not bless him : I hope thou dost with all thy Heart : But if ( which God forbid ) thou dost hanker after the Onions and Garlick of Egypt ; then I would have thee e'en fairly set down , and never expect to enter the Promis'd Land , flowing with Milk and Hony. Well , but I will hope better things , as that thou wilt endeavor with all thy might to destroy this silly hankering , and so fit thy self for an Admission to those pure Delights , that are prepared for refined Souls . § . IV. Fourthly , As Man , who in his Original State was but a little lower than the Angels , and stood not in need of any thing , having all his desires abundantly satisfied , as long as they stood , in the first place , directed toward God ; became through sin , a poor and needy Creature : This God in his Wisdom and Goodness , thought fit to appoint a Rule , whereby to releive the Poverty , and succor the needs of this miserable Creature , and thereby bring him back to Himself . Thou oughtest therefore to remember , O Man , that in Conformity to this Rule , thou art obliged not only to exercise an Act of Charity toward thy Own self , by seeking to preserve thy Life , for the sake and love of God , and out of a sense of his righteous Law ; but also for the same love of God , to work for those of thy Friends and Relations , that are not able to work themselves , or who cannot sufficiently provide for their Necessities . But if thou dost this in the first place for thy own , or for their sake , be not so miserably deceiv'd , as to think thy self a Christian : without this Charity ; a dead Corps is altogether as much a Man , as thou art a Christian. Believe me , this Selfish Love is the very Root and Principle of Hell Within thee ; and only so far as thou mortifiest and killest this , canst thou be said to have any Life with respect to God , or to enjoy any share of the Divine Image and Life , which is the sole Root and Principle of Everlasting Ioy. Think , my dear Friend , what manner of Charity it is , which I thus commend to thee , as the Office of thy Labour , and as what will most certainly be requir'd at thy hands . § . V. Fifthly , As Man , who in his Primitive State of Innocence , was not only exempted from all Need , but also freed from every Violence and Grief , so that it was not possible for any thing without him , to discompose or disorder him in the least , or to bring to him but never so litle sorrow or pain ; became thro' Sin not only a Poor and Indigent , but also an Afflicted and Calamitous Creature , expos'd to the rude Attaques of every thing Without him : the most wise and Merciful God , was graciously pleas'd to appoint a Rule for his Rebellious Child , whereby he might be taught by suffering , in some small measure , the sad effects of his Crime , to remember the State whence he is fall'n , to reflect on the most ugly loathsomness of Sin , to consider and put to heart its woful and dire attendance ; and so leaving the husks and the draff of impure Swine , to return to Him , whom he had otherwise forgotten , who will not fail to embrace , and entertain with the most Affectionate Expressions of his Love ; This Son that was dead , and is alive again ; that was lost , and is found . Luk. c. XV. v. 32. Consider this End of thy Labour , and be wise : Consider betimes . There is not a Maxim , that I can find , of greater Truth , or more worthy of the most serious consideration of every one , than this , That All things faln into a corruptible state , are to be restored , and perfected by suffering . Think , and think again on this ; for 't is a Truth as of great Evidence , so of great Extent : 't is that in which even the most profound Philosophers , and the most learned Divines may lose themselves : And yet this is that which thou mayest easily reach , and I hope thou dost render familiar to thy self . Canst thou complain that God has plac'd thee in the School of Patience : many righteous Souls have rejoiced for this same . Be of good courage , I say ; never repine at a little hardship , but rather thank thy good God for taking such a Method to cure thee , and draw thee to Himself . As well may a Body , that has all its Limbs disjointed , or broken into splinters , be set aright again , and be made as sound as at first without pain ; or one that groans under the most heavy and tormenting pangs of the most cruel Distemper , or has his senses numm'd , or his Faculties doz'd in a cold and clammy sleep , be restored to his perfect Strength and Health , without bearing or feeling any thing : as a Soul that is put into disorder , and , as it were , disjointed thro' Folly , or sick and diseas'd thro' Sin , be restored to its perfect soundness , that refuses to endure any Pain in a change which is so much more considerable . Nothing is more reasonable , just and necessary , than to bear with a bitter Potion , without taking which it's impossible to be ever cured . But dost thou think this a distastful Virtue to suffer in Patience ? if thou dost , thou thy self hast made it so : it receives only Bitterness from Sin ; but Life and Beauty from God. Which must be acknowledg'd by all , to be very extraordinary and lovely . So much indeed as in this one syllable , Bear , is contain'd no less than one half of the noblest Philosophy that ever enrich'd Mankind ; and I am much mistaken if it make a less figure , in the Religion of a Suffering Saviour . § . VI. Sixthly , Had Man , who thro' Sin was become an Afflicted and Calamitous Creature , and was therefore by God instructed in the Lesson of Patience , which he was directed to learn from hard Labour , and from the Curse on the Earth ; been hereby exposed to such Pains only , as did necessarily spring from the Disorder of the World , perhaps it would have been no such hard matter to a strong Constitution to have born them . But to ly open to all the Injuries and hard usages of those of our kind , who are as bad , or worse than our selves ; this seems to be a task of far greater difficulty , and yet of no less necessity : Wherefore the most wise and just God instituted and commanded the Exercise of Bodily Labour for this farther end , that the Passions being not pamper'd by Luxury or Ease , Man might be able by such a painful subduing them , not to take any notice of those many Causes of Anger and Distast , that continually offer themselves , but wholly to surrender himself to the Righteous Iudge of the World ; makeing his Breast a Sanctuary of Peace , while both his Body and his Mind are so employ'd for him , that he has not while to be disturb'd , or concern'd with the Disorders or Follies of other people . There are not lacking Examples of more than a few , who to learn this Excellent Virtue , have chosen to submit themselves to servile Offices and base Emploiments , from which by their Estates they have been exemted . Is this which was in them a Condescension , in thee a Necessity ? Consider whether it be not easier for thee , than for them ; and whether thou hast not a greater Obligation , by such a Mastery over thy self , to obtain that blessed Meekness of Spirit , which will make thee to triumph over all the Injuries and Indignities , that is in the power of Man to offer ; prepare for thee perpetual Victories ; fit thee for the Temple of the Holy Ghost ; and make thee able to enjoy , notwithstanding all Disturbances , the Blessings of the Heaven above , and of the Earth beneath . Whereas the Passionate and Rageful are utterly uncapable of enjoying either : but Blessed are the Meek , for they shall inherit the Earth ; and pass from this Inheritance to a better , into which our ever Blessed Fore-runner is thro' Meekness and Long-suffering arriv'd , and Set down at the right hand of God , giving us an Example , that we might follow his Steps ; and find Rest unto our Souls . Matth. XI . 29 . § . VII . The proud heart of Man is naturally carry'd to murmur and repine , if it meet with any Uneasiness ; hankers after Greatness and Ease ; greedily seeks for Riches , and envies them in another ; all which being Dispositions directly contrary to that Serenity and Sobriety of Mind , which is absolutely necessary , to make it capable of any real Happiness ; it pleas'd our good God to impose a Rule and Task on our Corrupted Nature , whereby having daily Occasions , we might learn that most pleasant Virtue Contentment ; and drive out , and overcome all those torturing Furies that are lodg'd in a Murmuring , Ambitious , Covetous or Envious Breast . Canst thou look on these with any Satisfaction ? Surely thou canst not . Tell me , O Christian , dost thou not think that the Wise Man had reason to say , Better is a bit of Bread with Content , than a fatted Ox with strife . Wherefore now let thy Conversation , thy Disposition and Temper of Mind , be without Covetousness , and be content which such things as thou hast ; be fully satisfied with what ever God at present allows thee : for as he said to Ioshua , Iosh. c. I. v. 5. so says he now to thee , I will never leave thee , nor forsake thee : Only be thou strong , and of a good courage ; and so mayest thou tho' poor and needy , tho' persecuted , afflicted , and tormented , with the Saints of Old , boldly say , The Lord is my helper ; yea , in God have I put my trust , and I will not fear what Flesh shall do unto me , Psal. LVI . v. 11. Heb. c. XIII . v. 5 , 6. For by this shalt thou be able to get advantage over Poverty , Affliction , Sickness , nay even Death it self , with all kind of Casualties to which thou art expos'd by reason of thy frail Condition . Be assured that Godliness with Contentment is great gain : and remember how they that Will be rich , that set their Minds , which are design'd for a far Nobler End , on the getting of riches , fall into Temtation and a Snare , and into many foolish lusts , which drown men in destruction and perdition . 1 Tim. VI. 6 , 9. § . VIII . Lastly , Labour was ordain'd for Man , that he seeing himself bound to work , that he might provide food and raiment for his Body , should be thereby admonish'd to labour with all his might after that Divine . Grace , with which he has most need to feed and clothe his Soul ; and not expect to be translated hence into the pure and holy Mansions of Heaven , by an unresistible sort of Grace , whether he will or no. I hope rather , my Friend , that thou thinkest no Labour too great for thee , to save thee from the sad lot of the Slothful and unprofitable servant , which is to be cast into utter darkness . Give then all diligence , gird up the loyns of thy Mind , be sober and hope to the end . Labour not for ( set not thy Heart upon ) the meat that perisheth , but for that meat which endureth to everlasting Life , Iohn VI. v. 27. and so by patient continuance in well-doing , thinking it thy Meat and thy Drink to do the Will of thy Heavenly Father , Seek for Glory , and Honour , and Immortality . Whosoever labours after this manner , performs in it the best and divinest of all External Worships , whose end is to draw the Soul by sensible Means nearer to God. But whosoever in his Labour neglects these Considerations , doth certainly work like a Beast . Nay , if thou workest without thinking on God , or his Institution , thou art in truth the greater Beast of the two . Whoever labours for the Ends of Pleasure , Vanity , or Covetousness , and who is busy'd about hurtful or wicked Emploiments , such an one cannot in any wise be said to labour as the Child of God : therefore be not deceiv'd , for many are hereby , ( wholly forgetting its primitive Institution , ) become the slaves of the Devil . And this , I suppose , thou thinkest the lowest degrading of thy self that is possible . There is indeed no Estate of Perfection so sublime , that Humane Nature is capable of , to which one may not arrive by Labour , directed according to the Designs of God. This is that in which the Holy Patriarchs of old , while they had hardly any other Ceremonies , or External Worship , than this appointed , became the Friends of God ; and were advanced to a near Communication with Him on Earth . It was by this Exercise for about the first fourty years of his Life , that Moses arriv'd to that excellent pitch of Obedience , Submission and Humility , refusing to be call'd the Son of Pharaoh 's Daughter ; of Mortification , Charity and Patience , chusing rather to suffer affliction with the people of God , than to enjoy the pleasures of sin for a season ; Of Meekness , Contentedness , and the highest inward Recollection and Wisdom , esteeming the reproach of Christ greater riches than the treasures of Egypt , Heb. XI . 24 , 25 , 26. who thereby spoke to God face to face , and received from him this Testimony , I know thee by Name , and thou hast found Grace in my sight , Exo. xxxiii . 12. Nay , a Greater than Moses , even Our Blessed Lord himself , chose no other Exercise than this , in the time of his Humiliation ; while he grew in Wisdom and in favour with God and Men , before his Public Manifestation to the World. He submitted himself to work at an ordinary and laborious Trade , to earn his own Victuals , and disdain'd not to serve his Neighbours that had any use of him , in such low manual Offices for the greatest part of his Life , and to assist the Necessities of his Family . And what art thou proud Worm , that canst despise , or repine at that , which thy Master and thy Redeemer underwent for the sake of thee ? Dost thou not think that He hereby design'd to leave thee such a Pattern of Humility , as might be able to bring down thy haughty Stomach ; and might instruct thee how Corporal Labour is not any Hindrance in , but may it self be made a most acceptable Worship to God ? To this purpose , it is said of a late Eminent Scholar , that after a most learn'd and excellent Defence of the Truth of the Christian Religion , and an Elaborate Comment on the whole Bible , as well as many other fam'd Pieces , in Divinity , Law , History , and other Sciences , which advanc'd him to several Public Embassies , and the greatest Honours ; this Illustrious Person after all , concluded his Life , with this Protestation , That He would give all his Learning and Honour , for the plain Integrity and harmless Innocency of John Vrick ; who was a poor Man that , dividing the Day into three parts , spent eight hours of it in Labour , eight in the Necessaries of Life , and the other eight in Reading and Prayer . For There is this further plain Advantage of Bodily Labour to be consider'd , that it requires not so great a measure of Abilities and Grace , as doth the Spiritual . Study , or Spiritual Labour , is indeed a great Labour : so very great , as none can conceive , but such as have felt it ; and requires doubtless much larger Abilities , more and different Talents , and greater Graces , than what are requir'd toward that of the Body , that it be exercised as it ought . The Miscarriages of this are not only greater , but easier too ; for Knowledge puffeth up , and without the greatest care and caution that is possible , this sort of Labour will feed the Pride and Vanity , and nourish the Passion of the diseased Mind : Whereas the other , as we have seen , is more fitted to produce those so needful Qualifications of Humility , Mortification , and Meekness . Thus have I endeavour'd to teach thee , in short , how thou oughtest to look Always on thy Labour , as the Effect and Punishment of thy Sin ; to remember that thou must never expect to be sav'd , unless thou be content to tast its evil ; be sincerely thankful , for that it is no heavier ; be resolv'd , by a wise and chearful Submission unto thy share of the Cross , to seek for those things that are Above , and to balk at no difficulty , that so thou maist but at last enter into the Rest of the Lord : Nor is this all , for thou hast here both a Warning , and a Method , how thou maist even sweeten all its Bitterness , turning it into a most acceptable piece of Service to thy most kind Creator and Benefactor ; by directing it according to his Designs , and learning thence those most necessary Graces of Obedience , Humility and Industry ; of Temperance , Charity , and Patience ; of Meekness , Contentedness , and even the highest pitch of Spiritual Recollection , and Conversation with Him , that thy Nature is capable of on this side Heaven . And is this such a mean or pitiful estate , that thou canst in the least envy that of those , who by being the Lumber of this World , make themselves Fuel for a worse ? No , I am perswaded thou canst not . Methinks , I hear thee make this Answer , I will not hereafter account any Estate too mean , or any Labour too hard , which is capable of compassing such glorious Ends ; No Toil can be too great , which draws me nearer to my God : No Condition too low , which lifts me thus high . Well , then suppose ( what is at this time the lot of so many Christians , better every way than thee , ) that thou werst a slave chain'd to an Oar ; or werst condemn'd to some dark Mine , there to be depriv'd of all the Light and Enjoiment of this World ; could'st thou by such Acts as these set thy self free , and no more than exchange a few paltry and fading , for great and constant Delights ? Examine thy Heart seriously , what in such a case thou would'st do . If thou could'st do so , then hast thou truly learnt Christ : but if not , I can never flatter thee , to tell thee , that thou art a Member of Christ , or a Child of God. But perhaps thou wilt say , This is afar off from me : God be thank'd , there 's little danger yet of my falling into such a state . Well , but however , I advise thee , as thou lovest thy self , not to put it far from thee , but to make it by all manner of ways familiar to thee ; that so thou may'st not be unprovided against any disposal of Providence . But if , dear Christian and Countryman , the Lot be fallen to thee in a better Ground , consider what reason thou hast to thank thy good God , for laying so little upon thee , in comparison of what the poorer sort in most other Nations do bear : And forget not to offer up thy prayers to their Father and thine , even the Father of our Lord Iesus Christ , that he would be pleas'd to support them with his Spirit , under their most heavy Oppression , and also enable thee to undergo it couragiously , if he should call thee to drink with them of the same bitter Cup. Nothing else now remains , but that after such a Prospect of Labour ; as renders it both the Natural Punishment for Sin , and an Acceptable Act of Worship to God ; which in the Bowels of Mercy I intreat thee , dear Christian , not to forget ; I shew in the last place , to the end I may make what I have said for thy sake , the more Useful , how thou may'st draw Hence such proper Exercises of Religion , as are aforemention'd . I. IN the first place therefore , if thou hast any sense , as I hope thou hast a great one of what thou hast hitherto read , ( which God grant may never be brought into Judgment against thee , ) I am fully satisfied that thou wilt presently , without any longer put-offs or delays , resolve and purpose to convert thy Work into a Service of God , and so Worship Him , in all the Designs of this His most ancient Establishment , for the rest of thy Life . And especially thou wilt be to much the more earnest in this , if it appear that thou hast dishonour'd Him heretofore , by that wherein thou oughtest only to have consider'd thy own Baseness , and His Honour . If hitherto thou hast mistaken its Ends , thou wilt be truly glad that thou art now at last undeceiv'd , and wilt labour more diligently for the time to come , to keep them constantly in thy view : And if thine Heart accuse thee for having ever turn'd it into a Worship of the Devil , and of thy Lusts , thine Heart will also admonish thee to Consecrate it now , for ever hereafter , to God , according to his Blessed Institution , and will the more powerfully press thee to do this Effectually and wholly , not faintly , or partially ; by vigorously stirring thee up to begin with as much Solemnity , and Particularness , as either Thy self , or the Matter is capable of , thereby to make the Impression the deeper and more lasting . Place then thy self in the presence of God , reflect seriously on thy past Estate , and that which by his Grace thou art invited to enter into , and when , after having minutely and impartially weigh'd the Advantages , or Disadvantages of both , thou art fully Resolv'd ; then with the most ardent Affection , and Resentment that is possible , declare this thy Resolution and Purpose : Which thou may'st do in the manner following . But first meditate upon , and consider it a while : Then upon thy bended Knees , from the bottom of thy Heart say , IN the Name of God. Amen . I A. B. resolve henceforward never more to Labour again as the Horse and the Mule without Understanding , but constantly to look on , and resolvedly to embrace that State of Labour to which I am by my good God appointed , as a Chastisement for my Rebellion against , and a Mean to reduce me back to that Loyalty and Allegeance which is due to his Divine Majesty . I will evermore detest and abhor , as I do now most sincerely , from the bottom of my Heart , detest and abhor ; in the Sight of God and of all the Court of Heaven , Sin , which is its accursed Cause ; I will quietly , nay thankfully undergo it , for that it is no greater ; and will study to make it serve all those good and wise Ends , of which it is capable : I will Labour to be perfectly obedient to all the Commands of my God ; I will humble my self before Him as low as I can , because it is not possible as low as I deserve ; I will strive to the utmost to be as diligent and industrious in my Calling , as sober and temperate in the government of my Senses , as charitable and assisting towards my Neighbours and Friends ; as patient under all hardship and pain ; as meek under every harsh usage , and injurious insultings from my Fellow-creature ; as contented and chearful in the meanness of my Condition ; and lastly , as far remov'd from the World , and as nearly united to God , as either He hereby designs and invites me to be , or as I have need of : For as much as I am assur'd that He cannot deny me any Assistance of his Holy Spirit , which I beg through the Merits of his only begotten Son , my Lord and Saviour Iesus Christ. Amen . II. Next , after this Protestation made , and Resolution declar'd as in the presence of God , and of the whole Court of Heaven , that it may become Effectual in thy Life , thou art to keep every Branch of it in thy Mind , and to secure the same in thine Heart by fervent and faithful Prayer : For this purpose , after I have directed thee , how to form in thy Spirit a General Abhorrence of Sin , and to express thy Acknowledgments to God for his wonderful Goodness ; I will teach thee on all occasions , according as thy needs shall direct , to call down the Divine Assistance , to enable thee in the performance of every part . But before all things , it 's necessary that thou beg it of thy Heavenly Father , that there may be imprinted on thee a just Detestation and Abhorrence of all manner of Sin , the fruitful Mother of thy Misery . To which end , say , ALmighty God , the Father of our Lord Jesus Christ , grant , I beseech thee , that I may have that due sense as well of Thine infinite Purity and Happiness , as of mine own Deformity and Misery , that I may abhor my self in dust and ashes before Thee ; and while I eat my Bread in the Sweat of my brow , may never forget to detest and fly that Monster , which has laid this Yoak on my shoulders , that I may confess to Thee my strange Vileness and Folly , and feeling thus in part the bitter Effect of Sin , may not only detest and confess , but be also ever ready to satisfy any Condition that will release me from its accursed slavery , for the Love and thro' the Merits of Him , who submitted himself to bear so large a share , that mine might be no more , even thy most glorious and most adorable Son , my only Redeemer and Mediator Iesus Christ. Then in the deepest Humility of thy Soul , address thy self to the most Merciful God in the following , or like Form of Thanksgiving . ALmighty God , Father of all Mercies , I thine unworthy servant , do give Thee most humble and hearty thanks , for thy great goodness and loving kindness towards me , in that thou didst not only send Thy only begotten Son to deliver me from the Bondage of Sin and Death , and so restore me to the Influences of thy Favour , which are Light and Ioy everlasting , by suffering together with me what I had brought upon my self ; but didst also make the Burthen for me so easy , and the Chastisement so light , as I can wish it in Prudence neither easier , nor lighter . But especially I bless thee , O heavenly Father , for that thou wert pleas'd even to turn this remaining Effect of Sin , thro' the Efficacious Mediation of this same dearly beloved Son , into a most powerful Remedy against it , that it may be to me , if I please , the proper Instrument of my Happiness , thro' the same Iesus Christ ; to whom with Thee , and the Holy Ghost , be all Honour and Glory , world without end . Amen . Now in nothing more fitly canst thou shew thy Abhorrence of Sin , or Thankfulness , than by carefully watching thy Soul , and on all occasions , as thou either find'st thy self inwardly mov'd to some particular Exercise , or assaulted by any Temtation , strengthening thy self by Supplication to thy Heavenly Father , for such Graces , as thou standest most in need of , who when thou askest Bread , will not refuse it thee , or give thee a Stone in its stead . Wherefore Ask , and it shall be given : Seek , and thou shalt find . PRAYERS . For Resolution . MOST gracious God , who of thine infinite Goodness wast pleas'd both to make my Burthen so light , and even to condescend to accept this , if born according to Thine Appointment , as a Qualification for that Heavenly Rest , and those boundless Joys , which Thou hast prepared for such as love and seek thee , I humbly beseech Thee , so to assist me with Thy Grace , that I may be able in such wise to bear and undergo the same , with entire conformity to thy most blessed Will , and all thy righteous Designs herein ; that I fail not , after having felt the weight of Sin for a while , of being remov'd thither where Death and Sin have no power , that so I may enjoy the pleasures of Thy presence for evermore , thro' the alone Merits of thy well-beloved Son Iesus Christ , our Lord and Saviour . Amen . For Obedience . O Almighty God , to whom all things both in heaven and Earth ow entire Obedience ; grant , I beseech thee , that I constantly considering how Thou hast appointed Labour for Man , may thereby at all times be put in mind of the great evil of Disobedience to thy righteous Law , and learn to submit my self sincerely to its Guidance , and study to obey all thy Commands , thro' Iesus Christ our Lord. Amen . For Humility . MOst Glorious aud Eternal God , who resistest the proud , and art pleas'd to dwell with the humble Spirit , and who hast for this end appointed Bodily Labour for me , that my proud Heart may be tam'd and humbled by it , so as to be fit to receive the light and gladsom Influence of Thy Countenance ; do thou powerfully convince me of mine own wretchedness and folly , that I may no longer nourish , or covet any high opinion of my self , but above all things , seek that most excellent grace of Humility , which is the Fountain of all Blessing . Grant this , O Lord , for his sake who humbled himself not only to the meanest of Services , but even to the Death of the Cross , Iesus Christ. Amen . For Industry . MOst Wise and Righteous God , who hast ordain'd that Man should be born to Labour ; never let me , I pray thee , resist that design of Thine ; but so hedge me in all the time of my Pilgrimage , and press me forward , that I may never give my self up to Easiness and Idleness of life : but ma● so employ my time , as not to fall under the sentence of the Slothful and the Unprofitable Servant : Hear , O Lord , and assist me , for the sake of Iesus Christ. For Temperance . BLessed God , who art graciously pleas'd to give me this daily Warning to withdraw my Mind from the pleasures of the Body ; assist me , I beseech thee , with thy Holy Spirit , that I may ever listen to His merciful Counsels , and make such use of the weight that surrounds me , that the Flesh being thereby subdued to the Spirit , I may ever obey thy godly motions in righteousness and true Holiness , to the honour and glory of thy holy Name , thro' Iesus Christ. For Charity . GRacious Lord , who hast in thy Wisdom ordained Labour , whereby to succour the needs of our frail Nature ; grant that I may by Diligence and Industry ever study to be useful , not to my self alone , but likewise to others ; and to attain that most excellent Gift of Charity , the very Root and Bond of Peace , and of all vertuous Acts. Grant this , O Heavenly Father , for thine only Son Iesus Christ's sake . Amen . For Patience . LEt thy merciful Ears , O Lord be open to my Petitions , and thy Grace ever ready to support me , that I duly considering how poor , and naked , and miserable Sin has made me , may learn stedfastly to shun all unrighteousness , and patiently to undergo as much of its evil , as thou in thy Wisdom hast appointed for me ; that following the Example of thy Son , my only Saviour , I may also with him be made partaker of his Resurrection , thro' the same Iesus Christ. Amen . For Meekness . BLess me , O my God , with such a meek and humble Spirit , as I may never be unman'd by any Passion or trouble , may neither be exalted by the Praise , nor depress'd by the Contemt and scorn , nor hurried into any unseemly behaviour , by the Injuries or Affronts of the World ; but may comply with every Event in my Emploiment , and submit my self wholly to thy righteous Judgment , being never angry at any thing but my own Sins , and and grieving for the Sins of others ; which I humbly beseech thee , not to lay to their charge , for the sake of Iesus Christ my most blessed Lord and Saviour . Amen . For Contentment . O Lord most high , the Maker both of the Rich and the Poor ; look down graciously , I beseech thee , upon me thy poor Servant ; and of thy great mercy drive out of me all Murmuring , Ambition , Covetousness and Envy : That I duly acknowledging thy Sovereign Power over me , and thy Wisdom and Justice in the disposal of this World according to divers Ranks and Degrees , may sincerely submit my self to the State , wherein thou hast been pleas'd to place me below many others , and utterly resign my self up to thy Providence and Guidance . And if , good Lord , I have at any time murmur'd or repin'd at my Condition , or coveted and envied that of those above me , of thy great Goodness pardon me , and make me so much the more watchful for the time to come , thro' Iesus Christ. Amen . For Devotion . GIve me , gracious Lord , such a Contemt of every thing below , that I may never in the least set my Heart on Riches or Honour , but always labour to lay up my treasure in Heaven , and seek for that Crown which thou art ready to give to as many as earnestly strive for it . And to this end , I humbly beseech thee , to enliven this drossy and earthly Heart , that it may never be so detain'd by the things beneath , but that it may freely mount towards Thee , constantly fly to thy Throne for succour and assistance , that I may not be found more diligent to provide Food and Raiment for this Body , than to feed and clothe my Soul with thy Grace ; which I fully trust thou wilt give me , if I shrink not from taking a little pains , for this so noble a Pearl , thro' the Merits of Iesus Christ thy Son , my only Advocate and Redeemer . Amen . III. That thou may'st the better preserve a constant sense of God in thy daily Emploiment , and of that continual Worship and Homage , which thou art oblig'd to pay him thereby ; I advise thee , dear Christian , to accustom thy self to lift up thy Soul to God , which may be done without any hindrance at all to Business , by some Verses out of the Psalms , in which thou findest the greatest Relish , or by some such short Prayers , and Divine Breathings , which I have here gather'd for thy use , on several Occasions . God grant they may raise , and keep in thy Heart such pious Dispositions . GODLY BREATHINGS . I. When the Soul feels it self opprest with Bodily Labour , or Calamity . I Come unto thee weary and heavy laden , Blessed Iesu ; do thou refresh me with thy Mercies . O give me thy Rest. Help me , O God my Saviour : and for the glory of thy Name , deliver me . Have mercy upon me , O Lord , for I am weak : O Lord , heal me , for I am sore vexed . Shall the needy alway be forgotten , O Lord : or the expectation of the poor perish for evermore ? Arise , O Lord God , and lift up thine hand : forget not the poor . Thou , Dear Iesu , art the helper of the afflicted and the friendless : And unto thee therefore doth the poor commit himself . Thou hearest the desire of the poor : thou preparest his heart , and thine ear hearkens thereto . II. When the Soul feels an inward Rest and Satisfaction for Blessings receiv'd . THou hast not despis'd , O Lord , nor abhorr'd the low estate of the poor : neither hast thou hid thy face from me ; but when I call'd unto thee , didst hear me from thy holy Hill. Thou , Lord , regardest the lowliness of thy Servant : wherefore my Soul shall magnify thee for ever . My help cometh from the Lord , who made both Heaven and Earth : who puts down the Mighty from their Seat , and exalts the Humble and Meek . My praise shall be of thee , O my God , in the great Congregation : my Vows will I perform for this thy mighty condescension , in the sight of them that fear thee . III. At the Beginning of any Business , or Work. THe Lord Iesus Christ be with my Spirit , Soul , and Body . Lord , prosper thou the Works of my hands : O prosper thou my Handy-work . In the Name of God. Amen . Let this , and every thing , O Lord , be to thy glory . IV. At going forth . ORder my steps , O Lord , in thy Word ; and let not any Iniquity have dominion over me this day . Give thine Angels charge over me , to keep me in all my ways ; but especially from all Deceit , Envy , and Impatience . Blessed Iesu , hold thou up my Goings in thy paths , that my footsteps slip not . V. On all Occasions . LOrd , I am nothing , I have nothing , and desire nothing but Thee . Lord , have mercy upon me : Christ have mercy upon me : Lord , have mercy upon me . As for me , I am poor and needy : but the Lord careth for me . Thou art my Helper and Redeemer , make no long tarrying , O my Lord. VI. At Meals . HOw Blessed are they that fear the Lord ; and walk in his ways ! For thou shalt eat the Labour of thine hands : O well is it with thee , and happy shalt thou be . O tast , and see how good the Lord is , filling my heart with food and gladness . VII . At the sight of a Rich Miser . MAn walks in a vain shadow , and disquiets himself in vain : he heaps up Riches , and can't tell who shall gather them . And now , Lord , what is my hope ? truly my hope is even in Thee , sweet Iesus . O grant that I may lay up Treasures for my self in Heaven ; where neither moth , nor rust doth corrupt : nor thieves break through and steal . O let me never labour to treasure up Wrath against the day of Wrath : or to bid my Soul , Here take its Rest. So teach me , good Lord , to number my days , that I may apply my heart unto Wisdom . Amen . VIII . For Grace . LOrd , lift up the Light of thy countenance upon me : for I am a poor and needy creature , not able to do any thing good without Thee . Lord , incline my heart unto thy Testimonies , and not unto Covetousness . O knit my heart to thee , which is somwhat tam'd , I hope under the weight and punishment of its Sin ; that I may ever fear thy Name , and walk in thy Truth . O give me , good Lord , the Comfort of thy Help , and establish me with thy free Spirit , for the sake of Iesus my Redeemer . IV. It is most agreable that , more particularly , every Morning and Night , there be an appointed and set Recommending of our Labour and Rest , to God's gracious Guidance and Protection . This may be in the manner following . IN THE MORNING . THe Blessing of God the Father , of our Lord Jesus Christ , and of his Holy Spirit , be with me this day , and evermore ; Keep , Protect , and Prosper me in my Calling to his Glory . Amen . I thank thee , O Merciful Father , for thy Protection the Night past , and all other Benefits Spiritual and Bodily : I now recommend my self , both Soul and Body , and whatever thou hast appointed me to do for the Maintenance of either , in my Emploiment and Labour : Be thou the Beginning , the Middle , and the End of all my Undertakings : And be pleas'd so to sanctify , I beseech thee , the Necessities of my corrupt Nature to thy Service , that every thing may turn to the honour of thy Name , and I fail not finally of obtaining thy Benefits . To this end , let thy Holy Spirit guide me in the beginning , and thoro-out , that I may by the Help of this thy outward Establishment continually recal my Mind into inward Acts of pure and undefiled Religion , quietly do my own Business , bear my Burden with joy ; and labour in my particular State and Emploiment , as I ought , and as becomes thy most obedient Servant ; be just in all my Dealings , harmless in my Conversation , meek and patient under cross events ; be perfectly contented with what I have , well pleas'd with the prosperity of other Men , and heartily desirous of the good of all the World , that every one , in their several Stations , may truly and godlily serve thee , thro' our Lord and Saviour Iesus Christ. AT NIGHT : After Examination of the foregoing Day . ALL Glory be to thee , most merciful Father , for that thou hast stood by me , and preserv'd me this day in my Emploiment , from all the Evils and Mischiefs which might have befall'n me . I give thee most humble and hearty Thanks , as for all thy Blessings , so especially if I have in any measure serv'd Thee this Day in my Calling : I am heartily sorry for whatever I have therein offended thee , my good Lord ; I humbly fly to Thee for Succour and Forgiveness , and I fully and stedfastly purpose by the Assistance of thy Grace , to take such care for to Morrow and the future , if thou wilt allow me any longer time , who have made no better use of this , that I never fall into the same snare more ; or if I am so unhappy , presently to recover my self ; in which firm Resolution and entire Resignation , I commit my Soul , Spirit and Body this Night , and ever to thy most wise Disposal : Defend me from all works and dangers of Darkness ; possess me sleeping and waking ; let thy good Angel stay with me , that in thy power and strength , I may rest safely , and my wearied Limbs being refresh'd with moderate Repose , may be inabled to perform the Duties of the Day following ; as I wish , and as I ought , thro' the Love and Merits of Iesus my Saviour . Amen . V. Lastly , I advise thee to bear in thy Mind , some few short Sentences , which will be a sure Comfort and Support to thee , whatever falls out , if thou canst apply them to thy heart . And for this purpose , Hear what comfortable Words the Holy Psalmist saith to the Poor that truly turn to the Lord. The Lions do lack , and suffer hunger : but they who seek the Lord , shall want no manner of thing that is good . Psal. xxxiv . 10 . O cast thy burden upon the Lord , and he shall nourish thee . Psal. liv . 23 . Hear also what our Saviour Christ saith . Seek ye first the Kingdom of God , and his Righteousness ; and all these things shall be added unto you . Mat. vi . 33 . Thus , dear Christian Friend , I have sought to serve thee , to the Glory of God , and to thine own everlasting Good ; that so after a little pain and trouble in this Life , underwent for the sake of God , with respect to all his righteous Ends , and in imitation of thy Saviour , thou may'st at length enter into the Rest from thy Labours , thy Works following thee , to give thee admittance into the company of those Blessed and Noble Spirits , who are gone before in the same way : many or most of whom , were the very scorn and off-scouring of the World , and are rais'd to a Crown which fadeth not , but stands fast for ever ; from quite as mean , if not meaner a condition than thine ; which Iesus the Righteous Judge , will not fail to give to thee , if thou seek but in good earnest , according to the said Methods , to prepare thy self . Only be of good courage , and faint not . Thank God for every good thing , and thy self for every evil one . If by this thou hast reap'd any Benefit , give all the thanks to God ; and forget not him , I pray thee , in thy Prayers , who is the Instrument of conveying this charitable Assistance to thee ; and who will abundantly rejoice , if it can but in any wise promote those Ends for which it is design'd , FINIS . ADVERTISEMENT . THo' this Discourse might properly have gone along with Another of like Nature , it was thought fit to be Publish'd Separately , for the Sake of those for whose Use it is Compos'd : Which the Reader is desir'd to consider , if he meet with in it some few Expressions , that relate to this Other , being A Practical Discourse of the Labour of the Mind ; grounded in like manner , with This , on Gen. iii. 19 . But which descends to the Particular kinds of that Labour , which would not only have swell'd This to an excessive bulk , but also not have been agreeable to the Design , which was barely to hint some Reflexions on the Constitution of this Labour , in General , in the World. 
A51405	----	The Countess of Morton's daily exercise: or, A book of prayers, and rules how to spend the time in the service and pleasure of Almighty God. Morton, Anne Douglas, Countess of, d. 1700. 1679 Approx. 56 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A51405 Wing M2817A ESTC R216837 99828553 99828553 32982 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51405) Transcribed from: (Early English Books Online ; image set 32982) Images scanned from microfilm: (Early English books, 1641-1700 ; 1931:7) The Countess of Morton's daily exercise: or, A book of prayers, and rules how to spend the time in the service and pleasure of Almighty God. Morton, Anne Douglas, Countess of, d. 1700. Hammond, Henry, 1605-1660. The ninth edition. [168] p. : port. printed for R. Royston, bookseller to His most Sacred Majesty, London : 1679. Includes: "The last words of the reverend, pious, and learned Dr. Hammond" (G¹-¹² ), with individual dated title page. Signatures: A-G¹² . Cataloged copy imperfect; lacking: B3-B10, C1, D1-D11. Frontispiece = portrait of the Countess of Morton. Copy imperfect, lacking: B3-B10, C1, D1-D11. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Prayer-books and devotions -- English -- Early works to 1800. Prayers -- Early works to 1800. Devotional exercises -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion The Countess of Morton portrait of the Countess of Morton THE Countess of MORTON's DAILY EXERCISE : OR , A BOOK OF PRAYERS , AND RULES How to spend the time in the Service and Pleasure of Almighty God. The Ninth Edition . LONDON , Printed for R. Royston , Bookseller to His most Sacred Majesty . 1679. TO The Right Honourable The Lady ANNE Countess of MARESHALL : AND To the Pious Memory of Her Excellent Mother The Lady ANNE Late Countess of MORETON : By whose earnest desire and Religious care , this BOOK was framed , and made her devout exercise whilest she lived , recommending the Transcript and use thereof to many others , and particularly to her who now publisheth and presenteth it to the Religious and private use of all Devout Persons , according to the desire of the Honourable LADY , to whom it is Dedicated , By Her Ladiship 's most humble Servant , M. G. I Have perused this Book , and finding nothing in it but what may tend to the increase of Private Devotion and Piety , I recommend it to my Lord , the Bishop of London , for his Licence to have it Printed . JO. DURESME . Imprimatur , Tho. Grigg , R. P. D. Humfr. Ep. Lond. à sac . Dom. Ex aedibus Lond. Mart. 28. 1665. PSAL. 55. 18. In the Morning and Evening , and at Noon-day , will I pray , and that instantly ; and he shall hear my voice . PRAYERS IN THE MORNING . In the Morning . At Uprising . EVery day let the first thing you do , and the first word you speak , tend to the worship and acknowledgment of Almighty God. For upon our first thoughts commonly the thoughts and actions of the whole Day do depend : Therefore when you first awake in the Morning , lift up your heart to God , and say , I. BLessed be the most Holy , Glorious , and Undefiled Trinity , now and for evermore . II. Blessed art thou , O Lord , who enlightnest mine eyes , and sufferest me not to sleep in death . III. Blessed art thou , for thou hast created all things and for thy Will 's sake they are , and were created . IV. The Almighty Lord be now and evermore my defence , and vouchsafe to bless and preserve me from all evil this day and for ever . Amen . When you are risen , Retire your self , and humbly kneeling , adore God , and say , O Holy Lord God Almighty , before whom all knees do bend , and to whom all Creatures in Heaven and Earth do bow and obey ; behold , here I prostrate myself before thee , adoring the divine Excellency of thy sovereign and infinite Majesty , with all the powers of my Soul , submitting my self with all lowliness and reverence to the greatness of thy Dominion and Power , and desiring nothing more than faithfully to serve thee all the days of my life ; for Thou art only holy , thou only art the Lord : and glory be to thee , O Lord , most High. Amen . Having thus made your Adoration and submission to God , let these be your Prayers and Devotions every Morning . OUR Father which art in Heaven , Hallowed be thy Name . Thy Kingdom come . Thy will be done in Earth as it is in Heaven . Give us this day our daily bread . And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; But deliver us from evil . For thine is the Kingdom , and the Power , and the Glory , for ever and ever . Amen . A Confession of Sins , and Prayers for Pardon . I. ALmighty God , unto whom all hearts be open , all desires known , and from whom no secrets are hid ; I come unto thee in the multitude of thy mercies , and in thy fear do I cast my self down before thee , most humbly lamenting my sins , and craving of Thee , the God of all mercy and goodness , perfect remission and forgiveness , through Jesus Christ our Lord. Amen . II. O Thou Maker of all things , and Judge of all men , I acknowledge and bewail the many and manifold sins which from time to time I have most grievously committed , by my thoughts , words , and deeds against thy most holy Commandments , provoking thereby most justly thy wrath and indignation against me . I do earnestly repent , and am heartily sorry for these my misdoings . O rebuke me not in thine indignation , neither chasten me in thy heavy displeasure ; but have mercy upon me for thy Goodness , have mercy upon me , and forgive me all that is past : and grant that I may always study to serve thee , and please thee hereafter in all godliness and pureness of life , to the Honour and Glory of thy Blessed Name , through Christ our Lord. Amen . The Psalm . THe Lord is loving unto every man , and his mercy is over all his works . He forgiveth us all our sins , and hath compassion upon all our infirmities . His Loving-kindness is better than life it self , and therefore shall my soul praise him . Blessed art thou , O Lord , who wilt not cast out my Prayer , nor turn away thy mercy from me . As long as I live will I magnifie thee on this manner , and lift up my hands in thy Name . Glory be to the Father , and to the Son , and to the Holy Ghost ; As it was in the beginning , &c. The Lesson . TAke heed that ye walk circumspectly , redeeming the timebecause the days are evil . Be fervent in good works , and serve the Lord with all gladness of heart . Be patient in tribulation , and continue instant in prayer . Be courteous and meek ; and as much as lieth in you live peaceably with all men : and whatsoever ye would that others should do unto you , do so to them ; for this is the Law and the Prophets . The Hymn . VOuchsafe , O Lord , to keep me this day without sin . To shut and close my wandring eye , Lest it let in Vanity . To keep my heart as pure and free From fond and troubled Fantasie ; To guide my Tongue , so that no strife May breed disquiet in my Life : To keep all harm , all ill away , While I duly spend the day . Or this . O Holy Ghost , my Soul inspire , And lighten with Celestial Fire . Thy blessed Unction from above Is Comfort , Life , and Fire of Love. Anoint and clear my soiled Face With the abundance of thy Grace . Be thou my joy , my rest , my home , Where thou art so , no ill can come . Teach me to know the Father , Son , And thee of Both to be but One : That day by day , all my Life long This may be my endless Song ; To Thee all Honour , Praise , and Merit , Father , Son , and Holy Spirit . Amen . A Devout Confession of our Christian and Catholick Faith. With Explications and Prayers relating thereunto . I. I Believe in thee , O God the Father Almighty , Maker of Heaven and Earth ; loving thee as my Father , reverenceing thee as the Almighty , and committing my Soul and my Body to thee as to a faithful Creator . Thou art worthy , O Lord , to receive Glory , Honour , and Power ; for thou hast created all things , and for thy Will 's sake they are , and were created . II. I believe in Thee O thou King of Glory , the everlasting Son of God the Father , and our Lord Jesus Christ , the Great Mystery of Godliness , God manifest in the Flesh , and sent into this World for our eternal Salvation in the World to come . III. I believe that thou wast conceived by the Holy Ghost , and born of the Blessed Virgin Mary without spot of sin , thereby to cleanse us from all sin . IV. I believe that thou didst suffer what otherwise we must have suffered for ever . That thou wast crucified to set us free from the Curse of the Law. That thou didst Dic , and thereby take away the sting of Death . That thou wast buried in the Grave , and hadst the Victory over it ; to assure us that our Bodies shall not corrupt there for ever . V. I believe that thou didst descend into Hell , to triumph over it , and to free us from the fear of ever coming into that Place . That the third day thou didst rise again from the dead in our Nature , the First-fruits of them that are asleep in their Graves , who are thereby assured that they also shall not sleep there for ever . VI. I believe that thou didst ascend up into Hea - bring forth the fruits of the Spirit , and ever seek thy Honour and Glory . Good Lord , I beseech thee to hear me . That it may please thee to have mercy upon all Men. Good Lord , I beseech thee to hear me . That it may please thee to save and preserve our most Gracious King , and All his Royal Family . Good Lord , I beseech thee to hear me . That it may please thee to reduce them that have gone astray from thy ways , to comfort them that are in sorrow , to relieve them that are in need and tribulation , and to amend all our Lives according to thy Holy Word . Good Lord , I beseech thee to hear me . O Lord God , Lamb of God , Son of the Father , that takest away the sins of the World , Have mercy upon me , and grant me thy Peace . Amen . RULES AND PRAYERS FOR THE AFTERNOON . Advertisements . Rules and Advertisements . I. AFter this , you may pass the rest of the Day in what lawful Recreations or imployments you judge to be meet for you . II. Spend some while before Night in Reading , and read with attention : but let your Books be chosen with advice and care , for your instruction and knowledge in all good things , and specially for your Spiritual Benefit . V. If you have the Government of a Family , take special heed that they live not disorderly or idlely , to the offence of Almighty God , and the scandal of others . VI. And forget not ( as often as you can ) to be present and to assist at the publick Offices and Divine Services of the Church , there to attend and perform the Homage and Worship of Almighty God , and to be instructed in his holy Word : for that is a Duty and a Service most highly pleasing to him . VII . Remember ( and you will much help your self , if you remember it ) that you are continually in the presence of God , and ought to live continually in his fear , and in obedience to his Commandments . VIII . Upon all occasions offered to you , exercise your Charity , and let not the day pass you without some good work done by you , either of real Honour to God , or of real Charity to them that want it . After-Noon . After-Noon retire you self a while , and use the Psalm , Lesson , Hymn , and Prayers following . UNto thee I lift up mine eyes , O thou that dwellest in the Heavens : my Soul waiteth still upon thee , that thou mayest bless me . O hearken thou unto the voice of my calling , my King and my God ; for unto thee do I make my Prayers . Shew Thou me the way that I should walk in , and teach me to do the thing that pleaseth thee . I will take heed to my ways , that I offend not in my tongue ; and I will make a covenant with mine eyes , that they behold not vanity . O let not my footsteps erre from the path of thy Commandments . But let my delight be in walking after the Precepts of thy Law. Thy Law is an undefiled Law , converting the Soul , and giveth light unto the eyes . Keep thy Servant from all presumptuous sins , that they may not get the dominion over me ; and cleanse thou me from all my secret faults . That so I may be acceptable in thy sight , O Lord , my Strength and my Redeemer . Glory be to the Father — The Lesson . IF sinners entice thee , do not thou consent unto them . These things doth the Lord abhor : A prood look and a lying tongue , an heart that deviseth wickedness and mischief , a false witness that speaketh not the truth , and whosoever soweth discord among others . In the multitude of words there will be sin . Keep innocency , and do the thing that is right , for that will bring a man peace at the last . Let the same mind be in you that was in Christ Jesus ; and confess him to be the Lord , who was obedient to the Death of the Cross for the Redemption of Mankind , unto the Praise and Glory of God the Father . The Hymn . WHO more can crave , Than God for me hath done , To free a Slave That gave his only Son ? Bless'd be that Hour when he repair'd our loss I never will Forget my Saviour's Cross . The Prayers . I. O God , who knowest the frailties and infirmities of my weak nature , and in the midst of how many Dangers I live , being continually subject to the deceits of the World , the Flesh , and the Devil , and having no Power of my self to help my self , mercifully look upon me : and because I cannot continue in safety without thy Succour , preserve me evermore by thy help and Goodness , and keep me both outwardly in my Body , and inwardly in my Soul ; that among the sundry and manifold Dangers of this World , my Heart may be set to attain everlasting Salvation , and my Affections may surely there be fixed where true Joys are to be found , through Jesus Christ our Lord. Amen . II. O God the strength of all that trust in thee , mercifully accept these my humble Supplications and Prayers ; and grant me the help of thy grace , that I may please Thee both in Will and Deed , and obtain thy Peace all the days of my Life , through Jesus Christ our Lord. Amen . III. ALmighty and everliving God , I give Thee most humble thanks , for that Thou hast vouchsafed favourably to call me to the knowledge of thy Grace , and Faith in Thee . Increase this Knowledge , and confirm this Faith in me evermore . Give me the comfort of thy Holy Spirit , and multiply upon me thy manifold Gifts of Grace , the Spirit of Wisdom and Understanding , the Spirit of Counsel and Ghostly Strength , the Spirit of Knowledge and true Godliness ; and fulfil me , O Lord , with the Spirit of thy holy Fear , through Christ our Lord. Amen . PRAYERS AT NIGHT AND BED-TIME . Retire your self again . AND when you have thought upon all the day past , how you have spent it , that is , what good or evil Actions you have done , and what bad inclinations you have resisted or amended , asking God pardon for all your offences , use these Prayers . The Psalm and Prayers . LEt my Prayer be set forth in thy sight , O Lord , as the Incense ; And the lifting up of my Hands be as an Evening Sacrifice . In thee hath been my hope all the Day long , and under the shadow of thy wings shall be my refuge day and night for ever . Glory be to — I. O Thou Brightness of Eternity , by whose Providence both the Day and the Night were created and governed , and who hast made the outgoings of the Morning and Evening to praise Thee , mercifully vouchsafe to let the Light of thy Countenance shine upon me with the blessed Beams of thy Goodness and Mercy , that neither the Prince of Darkness may have any power over me , nor the Works of darkness overwhelm me ; but that by thy mighty Protection I may be defended both in Body and Soul from all the perils and dangers of this night , and for evermore , through Jesus Christ our Lord. Amen . II. MAke me to remember that the Darkness hideth nothing from Thee , but that to Thee the Night shineth as clear as the Day , to Thee the Darkness and the Light are both alike . III. OBe thou merciful unto me , and bless me ; shew me the light of thy Countenance , and be merciful unto me . IV. INto thy hands I commend my self , my Soul , and my Body , and all that is mine , for thou hast made and created them , and thou hast redeemed us , O thou Lord God of mercy and truth . V. THou hast Created all things , and for ●hy Will 's sake they are , and were created . VI. O Send thy Light and thy Truth , what they may preserve me , and save me , for thy Mercie 's sake . Lord have mercy upon me . Christ have mercy upon me . Lord have mercy upon me . God the Father bless me . God the Son defend me God the Holy Ghost pr●serve me now and f●● evermore . Amen . Rules and Advertisements . AFter this speak not unnecessarily to any before you go to sleep . Remember that your Bed is a representation of the Grave , and Sleep an Image of Death . It behoves you FORMS OF CONFESSIONS AND PRAYER TO ALMIGHTY GOD , FOR The Forgiveness of Sins . in reverencing his Power and Majesty as I should . Yea , I have sometimes doubted of him , misbelieving his Promises , and not trusting to his Help . I have made Flesh my arm , and put my confidence in the pleasing Vanities and uncertain Prosperities of the World. I have otherwhile been full of roving and unlawful imaginations concerning God , and full of wandring thoughts in his Service . II. I have often framed to set up to my self divers Imaginations and Forms of God's Worship and Religion , which he hath not set and established in his Church . I have been negligent in giving him his external Worship and Honour , not falling down before him with that inward reverence of Spirit and Truth , nor with that outward Order and Humility of my Body which is requisite always to be shewed forth and done before Him. III. I have often drawn near unto him with my lips , when my heart hath been far from him . I have too frequently , vainly , & inconsiderately used his great and fearful Name and in the eagerness of my Spirit I have not abstained from abusing it with rash Oaths and Execrations . My Vows and Promises that I have made in his Name , I have not performed : Those holy things whereon his sacred Name is set & imprinted ; I have not duly regarded ; and through my presumptuous vanities , I have been an occasion to make his Name be evil spoken of , and prophaned by others . IV. I have often absented my self from the publick Worship and Service of his Holy Assemblies & Sanctuary ; vainly mispending the days that are hallowed to the honor of his great Name . V. I have not carried that reverence and regard , nor given that due obedience which I ought to them whom God hath placed over me , seeking rather my own will and pleasure , than submitting my self to their lawful precepts , and advice . I have too much unregarded the Persons of my Betters , and been unthankful to them that have deserv'd well of me . VI. I have not done to all others , as I would that they should do to me ; I have envied their welfare , the better and more prosperous Life of others above my own . I have often let the reins of my Passion loose to anger , malice , and revenge ; uncharitably delighting in the mischief and destruction of my own private or peculiar Enemies . When out of my abundance I might have relieved others that were in want , I have many times neglected it . VII . I have often suffered my fancy and affections to wander licentiously : I have not held mine Eyes nor mine Ears nor my Tongue from vanity . I have not carefully eschewed the occasions and enticements to corrupt and vain affections : I have not preserved my Body in that Holiness , Honour , and Purity which becometh the Temple of God. VIII . I have not reckoned Godliness to be my greatest Gain , nor been content with that which I have . IX . I have listened to Flattery , and used it towards others : of many I have had evil suspicions , and given rash judgment upon them . Upon my self I have set a greater value than I deserved , and seemed better than I was , that I might gain a false reputation from others . And I have often suffered truth to be gainsaid . X. I am guilty of many inordinate desires and irregular affections . And wo is me that in all these things I have offended : For if in all these things my Heart should not condemn me , God is greater than my Heart , and knoweth all things . But I confess them , and confessing am sorry for them , and being sorry for them , am ready to leave them , his Grace thereunto assisting me ; and not only to leave them , but to judge my self for them : with all religious lowliness and alacrity , submitting my self freely to the pious directions and advice that shall be given me by my Spiritual Governors and Ministers of God , for shewing forth the fruits of my sorrow and repentance , meet for amendment of life . And though I be altogether unworthy , yet for the Worth and Merits of my Saviour , in whose Merits and Mercy I put my whole Trust and Confidence , being ( as he is ) the Propitiation not only for my sins , but for all the sins of the world , I most humbly crave pardon and absolution from them , and from all my other sins which I may have now forgotten , and whereof my Conscience may be afraid . MEDITATIONS AND PRAYERS AT THE Holy Communion , Referring to I. PURITY . II. FAITH . III. CHARITY . Meditations and Prayers at the Holy Communion . I. Purity . I Will wash my Hands in innocency , O Lord , and so will I go to thine Altar ; I will come into thine House in the multitude of thy mercies , and in thy fear will I worship , thee toward thy holy Foot-stool . For Christ our Passeover is offered ; Let us therefore keep the Feast not with the Leven of malice & wickedness , but with the unlevened Bread of Sincerity and Truth . The Prayer . O Lord , cleanse the thoughts of my heart by the inspiration of thy Holy Spirit , that my Body may be made clean by the pure Body of my Saviour Jesus Christ , once offered upon the Cross , and that my Soul may be washed by his most precious Bloud there shed for me , and that He may abide with me for ever . Amen . II. Faith. I believe ; Lord , help mine unbelief . I Believe that God our heavenly Father did of his tender mercy give his only Son Jesus Christ to suffer death upon the Cross for the Redemption of the world . I believe that he made there by the Oblation of himself once offered , a perfect Sacrifice and satisfaction for our sins . I believe that this Sacrament was ordained for the continual remembrance of that his Death and Sacrifice , and for the benefits we all receive by it . I believe that I shall here partake of the spiritual Food and most precious Body and Bloud of Christ , the Bread of Life that came down from Heaven , the Bloud that hath been carried up into the holy places , and the Cup of Eternity . For they that eat of this Bread and drink of this Cup , shall live for ever . The Prayer . O My God , what are we , that thou so regarded us to give thy self for us , to give thy self to us , to be one with us , that we may have life in us , even life immortal , which will quicken us , and raise us up at the last day ? O my Lord , I am not worthy , not worthy the least of thy Mercies ; how much less of this , which is the greatest , greater than the World , greater than the Heavens , greater than all the Treasures of Heaven and Earth ; but , I beseech Thee , look upon me in the Greatness of thy Mercies , not weighing my Merits , but pardoning mine offences . Amen . III. Charity . THis is a Sacrament of Love , and this is thy Commandment , that we should love one another , even as thou hast loved us : for we being many , are one Body , whereof Christ our Lord is the Head. The Prayers . O Thou Blessed and undivided Trinity , whichteachest us that all our doings without Love and Unity are nothing worth , send into all our hearts that most excellent gift of Charity , and inflame our Souls with the Celestial Fire of thy Love , that living together in unity of Spirit and the bond of Peace among our selves , we may perfectly love Thee , and worthily magnifie thy Holy Name , through Christ our Lord. Amen . A Litany Privately to be used before the Receiving of the Holy Communion . O God the Father , God the Son , and God the Holy Ghost ; God the most holy , blessed , and glorious Trinity Have mercy upon me . O Thou immaculate Lamb of God , who takest away the sins of the World Have mercy upon me . O Christ the Eternal Son of the Father , the Redeemer and Preserver of Men , the Bread and Life of the World , the Author and finisher of our Faith , the Great Mystery of Godliness , the Word that was made Flesh , to save thy Servants from their Sins Have mercy upon me . Save me , O God ; for I come unto Thee in the multitude of thy Mercies and in thy Fear will I fall down and worship Thee in thy Holy Temple , that Thou mays Have mercy upon me . Call to remembrance , O Lord , thy tender Mercies , and thy loving kindness which hath been ever of old : O remember not the sins and frailties of thy Servant , but Spare me , O Lord , Spare me for thy goodness , an Have mercy upon me . From my unworthiness to receive thy blessed Body and Bloud , by which thou hast redeemed me ; from all carnal , vain , and earthly Imaginations in this thy Holy Sacrament ; from all misbelief and incredulity of thy Word ; from all defects of Sanctity , Love , and Charity ; from all my Sins and Iniquities Good Lord , deliver me . By that fervent ardor of Goodness and Charity wherewith thou camest down from Heaven ; by thy blessed Cross and Passion , and by the mysterious institution of this thy Holy Sacrament Good Lord , deliver me . By thy most sacred Body , which was broken & crucified ; by thy most precious Bloud , which was shed & poured forth for the Sins of the World Good Lord , deliver me . O Lord God , I beseech thee to hear me , and that it may please thee to give us all true Faith and Repentance , with devout humility and Reverence , rightly and duly to celebrate this thy holy Sacrament , in memory of thy most hallowed , true , and propitiatory Sacrifice , with a firm faith to receive thy blessed Mysteries , & to give thanks unto thy Name . O Lord , I beseech thee to hear me . That it may please thee to accept this our bounden duty and service , our Sacrifice of Praise and Thanksgiving , the Memorial that we now make of thine own death and Sacrifice , which was once offered for us , and to grant that by the Merits and Power thereof , we and all thy Servants may , receive remission of our sins , and be filled with thy Grace and Heavenly Benediction . O Lord , I beseech thee to hear me . O Lord God , Lamb of God , Son of the Father , thou that takest away the Sins of the World , Receive my Prayer . When you are ready to receive the Holy Sacrament in each kind , do it with the greatest reverence and devotion that you may , ( yet without all affectation and singularity ) lifting up your hands and your heart to God. And after you have Received , lift up your hands again , and say devoutly with your self , while others receive ; I. BLessed art Thou , O Lord ; Blessing and Honour and Glory be unto thee , O thou Lamb of God , for evermore . Amen . II. This is the Lord 's doing , and it is marvellous in our eyes . III. I will magnifie thee , O Lord , and will praise thy Name for ever and ever . IV. All thy Works praise thee , O Lord , and thy Saints give thanks unto thee . V. Happy are those Servants whom when their Lord cometh he shall find thus doing . VI. Salvation , and Blessing and Honour , be unto him that sitteth upon the Throne of Heaven , now and for ever . Amen . A Thanksgiving after the Holy Communion . BLessed art Thou , O Lord God , and blessed be thy Holy Name for ever , who hast now vouchsafed to feed me with the Bread of Life , and hast given me to drink the Cup of Eternity , the holy and heavenly Mysteries of the Body and Bloud of my Saviour , thereby assuring my Soul of thy favour and goodness towards me , for the sealing of my Faith , for the pardon of my Sins , for the obtaining of my Peace , and all other Benefits of Christ's blessed Passion . I now most humbly beseech thee to assist me with thy Heavenly Grace , that I may continue thine for ever , and be made a Temple of thy Holy Spirit ; and that having now Christd welling in me by faith , I may accomplish the rest of my life in Repentance and Godly fear , in mortifying my own sinful desires , and in keeping thy Holy Commandments . For which end guide me with thy Power , enlighten me with thy Word , and quicken me with thy Spirit . Elevate my Senses , compose my Manners , and order my Conversation aright ; for thou art able to do abundantly above all that I can ask or think : by which thy great and bountiful goodness towards me , thou wilt glorifie thy Name in me , and bring me at last to thine Eternal Kingdom of Glory , through him who is the King of Glory , my blessed Lord and Saviour Jesus Christ . Amen . Heb. 13. THe God of Peace who brought again from the Dead our Lord Jesus Christ , the great Shepherd of his Flock , through the Bloud of his everlasting Testament , make me perfect in every good work to do his Will , and that which is well-pleasing in his sight through the same Jesus Christ our Lord : To whom with the Father and the Holy Ghost be Glory for ever . Amen . PRAYERS UPON Sundry Occasions . PRAYERS When you are upon a Journey . I. THe Almighty Lord be now and evermore my defence , to bless me and preserve me from all evil in my going out , and my coming in , and give his Angels charge over me , to keep me in all my ways . II. IF God will be with me , and keep me in this way that I go , so that I come to my home in Peace ; then shall I give Thanks and pay my Vows unto him . III. O God , who knowest us to be set in the midst of many dangers , grant that by thy mighty aid I may be defended from all things that may hurt me either in Body or Soul , through Christ our Lord. Amen . IV. DIspose and Govern the way of thy Servant , O Lord , and further me with thy gracious and continual help , that in all my doings begun , continued , and ended in Thee , I may glorifie thy holy Name , and keep my self by thy most mighty protection in the ways of thy Laws , and paths of thy Commandments , for the attainment of everlasting rest and peace in thy heavenly Kingdom , through Christ our Lord. Amen . V. SHew me thy ways , O Lord , and teach me thy Paths ; for I lift up my Soul unto thee . Lead me forth in thy truth , and learn me ; for thou art the God of my Salvation : in thee hath been my hope all the day long . Amen . PRAYERS In the time of any sudden danger or distress . I. ALmighty and everlasting God , mercifully look upon me , and in this time of dangerand necessity stretch forth thine hand to succour and defend me , through Christ our Lord. Amen . II. THe Almighty Lord , who is a strong Tower of defence against all the Perils , Assaults , and Tribulations of this World , be now and evermore my Aid and Protector , through Jesus Christ our Blessed Lord and Saviour . Amen . III. FRom Lightning and Tempest , from all Evil and Mischief , and from sudden death . Good Lord , deliver me . PRAYERS In the time of sickness and affliction . I. SAve me , O King of Heaven and hear me when I call upon thee ; for I am in affliction and heaviness . Thou art a defence for the oppressed , and a refuge in the needful time of trouble : look down from Heaven and visit me with thy Salvation . II. I Know that it is thy hand , and that thou Lord hast done it , and ●hy doings are always just : but thou art also good and gracious , and of great mercy to them that call upon thee . Thou upholdest all them that are fallen , and liftest up those that be down . II. I Know that of very faithfulness thou hast caused me to be troubled that I might call upon thy Name . IV. ANd now , Lord , what is my hope ? Truly my hope is even in Thee : For thou art the hope of all the ends of the Earth , the aid of all that need , the help of all that fly to thee for Succour , O turn thee unto me , and shew me the light of thy Countenance , that I may be made whole , and give thanks unto thy Name . V. O God , favourably , with mercy hear my Prayers , and grant that all those things which I suffer for my sins , I may well pass and overcome , by thy most gracious and ready help ▪ through Christ our Lord ▪ Amen . VI. O Do well unto thy Servant , that I may live and keep thy Commandments . VII . MErcifully , O Lord , look upon mine Infirmity , and for the glory of thy Name turn from me all those Evils that I most righteously have deserved , and grant that in all my troubles I may put my whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy Honour , and Glory , through our only Mediator and Advocate Jesus Christ our Lord. Amen . Meditations in the time of Sickness , upon the great Mercies of God. I. WHen we are judged , we are chastened of the Lord , that we may not be condemned with the world . II. REfuse not the correction of the Almighty : it is the Lord , let him do what seems good in his own eyes . III. AS it pleaseth the Lord , so cometh every thing to pass : Blessed be the Name of the Lord. IV. GOD is the Lord of Life and Death , of sickness and of health , by whose appointment we were born , and by whose commandment again we must die ; our time is in his hand , and to him belong the issues of Death . V. GOD is meek and gentle , ready to accept our sorrow and repentance for sin . VI. HE is exceeding slow to anger , and not easily provoked ; he seeth our sins , and makes as if he saw them not ; he many times over-looketh them , and by his long-suffering passeth them by as loth to see them . VII . WHen he cannot but see , yet he forbears , and is patient ; Forbears long , suffers long , many times , many years . VIII . WHen he can suffer , & stay no longer , but punish he must , he doth it against his will ; and when he is angry , he containeth himself in it , and suffereth not his whole displeasure to arise . IX . HE is angry , but not according to our deserts , nothing so much : He is angry but not long , it endures but a little while , and in his wrath he thinketh upon mercy ; he thinks every stripe two , and is quickly weary ; he repents him of the evil , and is soon appeased . X. HE will have none to perish , but have all to be saved ; he willeth not the death of a sinner , but that he should repent and live . XI . NOt of any sinner , not of Manasses , not of Rahab , not of Mary Magdalen ; not of Saint Paul , who was once a chief sinner . XII . FOr Christ came into the world to save sinners , and of them that come unto him he casteth none out . A Thanksgiving after Recovery from Sickness . I. O Lord , thou hast dealt graciously with thy Servant , according to thy great Goodness and Mercy . Before I was troubled , I went astray ; but now I will take heed to my ways , that I swerve not from thy Precepts . It is good for me that I have been in trouble , that I may learn to obey thy Commandments . II. RIghteous art thou , O Lord , and true are thy Judgments . Trouble and heaviness have taken hold upon me , but my sure trust hath been in thy Mercy . O let my Soul live and it shall praise thee , and thy Judgments shall help me . III. I Will always give thanks unto the Lord , his Praise shall be ever in my mouth . O Lord my God , I cried unto Thee , and thou hast healed me : Thou hast turned my heaviness into joy , and girded me with gladness , therefore will I sing of thy Praise without ceasing , and give thanks unto Thee for ever . IV. I Sought the Lord , and he heard me , and delivered me out of all my trouble : for the Angel of the Lord tarrieth round about them that fear him , and delivereth them . The eyes of the Lord are over the righteous , and his Ears are open unto their Prayers . V. WHat reward shall I give unto the Lord for all the benefits that he hath done unto me ? I will take the Cup of Salvation , and call upon the Name of the Lord. I will offer to Thee the Sacrifice of Thanksgiving , evermore praising Thee , and saying , O Holy Lord God Almighty , Thou art worthy O Lord , to receive Honour , and Glory , and Power : for thou hast created all things , and for thy Wills sake they are and were created . VI. BLessing , and Honour , and Glory , and Thanksgiving , and Power , and Might , be unto the Lord our God for ever and ever . AMEN . THE END . THE LAST WORDS OF THE Reverend , Pious , and Learned Dr. HAMMOND . Being Two PRAYERS FOR THE Peaceful Re-settlement OF THIS CHURCH and STATE . LONDON , Printed for R. Royston , Bookseller to His most Sacred Majesty , 1679. Prayers for the Church and State. Prayer I. O Blessed Lord , who in thine infinite mercy didst vouchsafe to plant a glorious Church among us , & now in thy just judgment hast permitted our sins and follies to root it up ; be pleased at last to resume thoughts of Peace towards us , that we may do the like to one another . Lord , look down from Heaven , the habitation of thy Holiness , and behold the Ruines of a desolate Church , and compassionate to see her in the dust . Behold her , O Lord , not only broken , but crumbled , divided into so many Sects and Fractions , that she no longer represents the Ark of the God of Israel , where the Covenant and the Manna were conserved , but the Ark of Noah , filled with all various sorts of unclean Beasts : and to compleat our misery and guilt , the Spirit of Division hath insinuated it self as well into our Affections as our Judgments ; that Badge of Discipleship which thou recommendedst to us , is cast off , and all the contrary wrath and bitterness , anger and clamour , called in to maintain and widen our breaches . O Lord , how long shall we thus violate and defame that Gospel of Peace that we profess ? how long shall me thus madly defeat our selves , lose that Christianity which we pretend to strive for ? O thou which makest men to be of one mind in an house , be pleased so to unite us , that we may be perfectly joyn'd together in the same mind , and in the same judgment . And now that in Civil Affairs there seems some aptness to a composure , O let not our Spiritual Differences be more unreconcileable . Lord , let not the roughest winds blow out of the Sanctuary , let not those which should be Embassadors for Peace , still sound a Trumpet for War : but do thou reveal thy self to all our Eliah's in that still small Voice , which may teach them to echo thee in the like meek treating with others . Lord let no unseasonable stiffness of those that are in the right , no perverse obstinacy of those that are in the wrong , hinder the closing of our wounds ; but let the one instruct in meekness , & be thou pleased to give the other repentance to the acknowledgment of the truth . To this end , do thou , O Lord , mollifie all exasperate minds , take off all animosities and prejudices , contempt and heart-burnings , and by uniting their hearts , prepare for the reconciling their Opinions : And that nothing may intercept the clear sight of thy truth , Lord , let all private and secular Designs be totally deposited , that gain may no longer be the measure of our Godliness , but that the one great and common concernment of truth and peace may be unanimously and vigorously pursued . Lord , the hearts of all men are in thy hands , O be thou pleased to let thy Spirit of Peace overshadow the minds of all contending Parties ; and if it be thy will , restore this Church to her pristine state , renew her daies as of old ; let her escape out of Egypt be so entire , that not an hoof may be left behind : but if thy Wisdom see it not yet a season for so full a deliverance , Lord , defer not we beseech thee , such a degree of it , as may at least secure her a being ; if she cannot recover her Beauty , yet , O Lord , grant her Health , such a foundness of Constitution as may preserve her from dissolution . Let thy providence find out some good Samaritans to cure her present Wounds : and to whomsoever thou shalt commit that important Work , Lord , give them skilful hands and compassionate hearts ; direct them to such applications as may most speedily , and yet most soundly heal the hurt of the Daughter of Sion ; and make them so advert to the Interests both of Truth and Peace , that no lawful condescension may be omitted , nor any unlawful made . And do thou who art both the wonderful Counsellor and Prince of Peace , so guide and prosper all Pacifick endeavors , that all our distractions may be composed , and our Jerusalem may again become a City at unity in it self ; that those happy Primitive days may at length revert , wherein Vice was the only Heresie ; that all our intestine contentions may be converted into a vigorous opposition of our common Enemy , our unbrotherly Feuds into a Christian Zeal against all that exalts it self against the obedience of Christ . Lord hear us , and ordain Peace for us , even for his sake whom thou hast ordained our Peace maker , Jesus Christ our Lord. Prayer the II. O Most gracious Lord who dost not afflict willingly , nor grieve the childrenof men , whosmitest not till the importunity of our sins enforce thee , and then correctest in measure , we thy unworthy Creatures humblyacknowledge that we have abundantly tasted of this patience and lenity of thine . To what an enormous height were our sins arrived , ere thou beganst to visit them ! & when thou couldest no longer forbear , yet mastering thy Power , thou hast not proportion'd thy vengeance to our crimes , but to thy own gracious design of reducing and reclaiming us . Lord had the first stroke of thy hand been exterminatings , our guilts had justified the method ; but thou hast proceeded by such easie and gentle degrees , as witness how much thou desired'st to be interrupted , and shew us , that all that sad weight we have long groaned under , hath been accumulated only by our ownincorrigibleness . T is now , O Lord , these many years that this Nation hath been in the furnace , and yet our dross wastes not , but increases ; and it is owing only to thy unspeakable mercy , that we , who would not be purified , are not consumed ; that we remain a Nation , who cease not to be a most sinful and provoking Nation . O Lord , let not this long-suffering of thine serve only to upbraid our obstinacy , and enhance our guilt ; but let it at last have the proper effect on us , melt our hearts , and lead us to repentance . And O that this may be the day for us thus to discern the things that belong to our Peace ! that all who are ( yea , and all who are not ) cast down this day in an external humiliation may by the operation of thymighty Spirit have their souls laid prostrate before thee in a sincere contrition ! O thou who canst out of the very stones raise up Children unto Abraham , work our stony flinty hearts into such a temper as may be malleable to the impressions of thy grace , that all the sinners in Sion may tremble ; that we may not by a persevering obstinacy seal to our selves both temporal and eternal ruine , but in stead of our mutinous complainingat the punishments of our sins , search and try our ways , and turn again to the Lord. O be thou pleased to grant us this one grand fundamental mercy , that we who so impatiently thirst after a change without us , may render that possible and safe by this better and more necessary change within us ; that our sins may not , as they have so often done , interpose and eclipse that light which now begins to break out upon us . Lord , thy Dove seems to approach us with an Olive Branch in her mouth ; Oh let not our filth and noisomness chase her away ; but grant us that true repentance which may attone thee , and that Christian Charity which may reconcile us with one another . Lord , let not our breach either with thee , or among our selves , be incurable , but by making up the first , prepare us for the healing of the latter . And because , O Lord the way to make us one Fold is to have one Shepherd , be pleased to put us all under the conduct of him to whom that charge belongs ; bow the hearts of this People as of one Man , that the only contention may be , who shall be most forward in bringing back our David . O let none reflect on their past Guilts , as an Argument to persevere , but repent , and to make their return so sincere as may qualifie them , not only for his but thy Mercy . And , Lord , be pleased so to guide the hearts of all who shall be intrusted with that great Concernment of setling this Nation , that they may weigh all their deliberations in the Balance of the Sanctuary , that Conscience , not Interest , may be the ruling principle , and that they may render to Caesar the things that are Caesar's , and to God the things that are God's ; that they may become healers of our breaches , and happy Repairers of the sad Ruines both in Church and State : And grant , O Lord , that as those sins which made them are become National , so the repentance may be National also , and that evidenc'd by the proper fruits of it , by zeal of restoring the rights both of thee and thine Anointed . And do thou , O Lord , so dispose all hearts , and remove all obstacles , that none may have the will much less the power , to hinder his peaceable restitution . And , Lord , let him bring with him an heart so intirely devoted to thee , that he may wish his own Honour only as a means to advance thine . O let the Precepts and Example of his blessed Father never depart from his mind ; and as thou wert pleas'd to perfect the one by suffering , so perfect the other by acting thy will ; that He may be a blessed Instrument of replanting the power in stead of the form of Godliness among us , of restoring Christian vertue in a profane and almost barbarous Nation . And if any wish him for any distant ends , if any desire his shadow as a shelter for their riots and licentiousness , O let him come a great , but happy defeat to all such , not bring fewel , but cure to their inordinate appetites ; and by his example as a Christian , & his Authority as a King , so invite to good , and restrain from evil , that he may not only release our temporal , but our spiritual bondage , suppress those soul and scandalous Vice● which have so long Captivated us , and by securing out inward , provide for the perpetuating our outward peace Lord , establish thou his throne in righteousness , make him a signal instrument of thy glory and our happiness , and let him reap the fruits of it in comfort here , and in bliss hereafter ; so that his earthly Crown may serve to enhance and enrich his heavenly . Grant this , O King of Kings , for the sake and intercession of our Blessed Mediator Jesus Christ . THE END . 
A49717	----	A summarie of devotions compiled and used by Dr William Laud, sometime Ld Arch-bishop of Canterbvry now published according to the copy written with his own hand and reserved in the archives of St. John Baptist's Colledge Library in Oxon. Laud, William, 1573-1645. 1667 Approx. 236 KB of XML-encoded text transcribed from 168 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A49717 Wing L600 ESTC R27458 09863718 ocm 09863718 44285 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A49717) Transcribed from: (Early English Books Online ; image set 44285) Images scanned from microfilm: (Early English books, 1641-1700 ; 1362:9) A summarie of devotions compiled and used by Dr William Laud, sometime Ld Arch-bishop of Canterbvry now published according to the copy written with his own hand and reserved in the archives of St. John Baptist's Colledge Library in Oxon. Laud, William, 1573-1645. 333 [i.e. 331] p. Printed by William Hall, Oxford : 1667. Includes text in English and Latin. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer-books. Devotional exercises. 2002-01 TCP Assigned for keying and markup 2002-02 SPi Global Keyed and coded from ProQuest page images 2002-10 John Latta Sampled and proofread 2002-10 John Latta Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion A SUMMARIE OF DEVOTIONS , Compiled and Used by Dr WILLIAM LAUD , Sometime L d Arch-Bishop of CANTERBVRY . Now Published according to the Copy written with his own hand , and reserved in the Archives of Baptist's Colledge Library in OXON . OXFORD , Printed by William Hall , Anno Dom. 1667. Imprimatur , GILBERTUS CANT . Dat. Lambethae Dec. 12. 1666. Imprimatur , IOHAN . FELL . Vicecan . Oxon. Dec. 28. 1666. Et Conversus vivificasti me . Psal : 70. 20. O Come hither and hearken all ye that fear God , and I will tell you what he hath done for my Soul. Psal. 66. 16. Pater noster Laesus est , sed Pater . Qui es in Coelis Eminenter , non Inclusive . Sanctificetur In me , per me , super me . Nomen tuum . Patris in nobis , ut simus filii Patris nostri . Adveniat Regnum tuum . Ut destruatur Regnum Peccati , per quod regnant Mors & Diabolus . Fiat voluntas tua , sicut in Caelo , & in Terra . In me , qui sum Terra , sicut a sanctis Angelis . Panem Super Caelestem & Corporeum . Nostrum Proprium , licite acquisitum . Quotidianum da nobis hodie . Pro quotidiana necessitate . Et remitte nobis debita , sicut &c. Talenta dimitte nobis Minuta remittentibus . Et ne nos inducas in tentationē : Nec sinas intrare ductos pronosque . Sed libera nos a Mal● . Ab authore mali extra nos , Diabolo & Mundo ; Intra nos , Nobisipsis : Et a malo Culpae , per Gratiam ; Poenae , per Misericordiam : Omni , per Pacē . Quia tuum est Regnum Potentia Absolutum in se , Independens ab aliis . Gloria : Circumfulgens omnia & in omnibus . Tuum . Et a Te , & per Te , & ad Te , in gloria & salute servorum tuorum AMEN . OUr Father , which art in Heaven , 1. Hallowed be thy Name . 2. Thy Kingdome come . 3. Thy Will be done in Earth , as it is in Heaven . 4. Give us this day our daily bread . 5. And forgive us our trespasses , as we forgive them that trespass against us . 6. And lead us not into temptation . 7. But deliver us from evil . For thine is the Kingdome , the Power , and the Glory , for ever and ever . Amen . Symbolum Apostolicum divisum in Articulos . 1 I Believe in God the Father Almighty , maker of Heaven and Earth . 2. And in Iesus Christ , his only Son our Lord. 3. Who was conceived by the Holy Ghost , born of the Virgin Mary . 4. He suffered under Pontius Pilate , was crucified , dead , and buried . 5. He descended into Hell , the third day he rose again from the dead . 6. He ascended into Heaven , and sitteth on the right hand of God the Father Almighty . 7. From thence he shall come to judge the Quick and the Dead . 8. I believe in the Holy Ghost . 9. The Holy Catholicke Church , The Communion of Saints . 10. The Forgiveness of Sins . 11. The Resurrection of the Body : 12. And the Life Everlasting . AMEN . Officium Quotidianum . In nomine Patris , & Filii , & Spiritus Sancti . AMEN . O Lord , I am risen up , and fallen prostrate before thee : Prevent me , I beseech thee , in all my doings with thy most gracious● Favour , and further me with thy continual Help ; that in all my Works begun , continued , and ended in thee , I may glorifie thy Holy Name , and finally by thy mercy obtain Everlasting Life , through Iesus Christ our Lord. Amen . ALmighty God and most Merciful Father , all Merciful , Mercy it selfe ; I have erred wittingly , and strayed willingly , nay Runne from thy wayes , more like an untamed Heifer , then a lost or wandring Sheep . I have followed too much , even altogether , the absurd devices and brutish desires of my own heart . I have offended against , nay been offended at thy holy , most holy Lawes . I have left undone , not done at all , those things which I ought to have done . And I have done , done nothing else , but those things which I ought not to have done . And there is no health , no hope of health in me . But thou , O Lord , have mercy upon me , miserable , most miserable sinner , the greatest sinner , and most unthankfull for so great Grace . Spare me , and them all , O God , which confess their faults . Restore me , and all them that be penitent , that desire to be penitent , that wish they were , would be glad if they were so , that fear they are not enough , and are sorry they are no more : For this is according to thy Promises , most pretious , most gratious , most sweet Promises , declared unto mankind in Christ Iesu our Lord. Grant therefore , O most merciful Father , for his sake , who is our Redeemer , Advocate , Author and Finisher of our Faith , our Propitiation , Righteousness , and Justification ; that I and all Penitents may hereafter live a Godly , Righteous , and Sober life , to the Glory of thy Holy Name , and the Salvation of our own Souls . Amen . O Eternal God and merciful Father ; Pardon , I beseech thee , all the Sins , Omissions , and Commissions , Thoughts , Words , and Deeds , by which I have provoked thee unto anger , from the time of my Birth to this present moment : That no one , nor all of my sins together , may ever be able to cry oftner or lowder in thine ears for vengeance , then the Cry of my Prayers may ascend up unto thee for mercy and for forgiveness , and obtain that they sue for . Particularly I humbly beseech thee , forgive unto me my Great and my Clamorous sins , such as are , &c. O Lord , against Heaven , and against Thee have I sinned , and committed foule Transgressions in thy sight , but I beseech thee wipe them all out of the Book of Remembrances which thou hast written , through Iesus Christ our Lord and only Saviour . Amen . GIve unto me , O Lord , I humbly beseech thee , a wise , a sober , a patient , an understanding , a devout , a religious , a couragious Heart : Chast , and temperate reynes , and thoughts : A soul full of devotion to do thee service , strength against all temptations , especially the temptations of &c. Through Iesus Christ our Lord. Amen . O Lord , I give thee humble and hearty thanks , ( increase my thankfulness , I beseech thee ) for all benefits and blessings both Spiritual and Temporal , which in the riches of thy great mercy thou hast liberally powred down upon me , but especially Spiritual . Lord , let me not live , but to praise and magnify Thee and thy glorious Name . Particularly I give thee most unseigned thanks for my preservation from the time of my birth to this present moment ; for &c. For bringing me safe to the beginning of this day , in which and all the days of my life , I beseech thee , preserve me from sin , and from danger , in Soul , and in Body , that all my thoughts , words , and works may tend to the honour and glory of thy Name , the good of thy Church , the discharge of my Duty , the salvation of my Soul in the day of my appearance and account to be made before thee , through Iesus Christ , our only Saviour and Redeemer . Amen . O Eternal God and merciful Father , I humbly beseech thee , Bless thy Holy Catholick Church , wheresoever spread upon the face of the whole Earth : Good Lord● , purge it from all Atheisme , Heresy , Schisme , Superstition , Factious maintenance of Groundless Opinions ; that one Faith , one Lord , one Baptisme may in all places be uniformly professed , as thy Church is , and can be but one . And grant , Good Lord , that I may be , and continue a faithful , living , and a working member under Christ the Head , in that Church the Body , all the dayes of my life , and through the hour of my death , through the Merits , and by the Grace of the same Iesus Christ , our Lord and only Saviour . Amen . O Merciful God , bless this Particular Church , in which I live : make it and all the members of it sound in Faith , and holy in Life , that they may Serve thee , and thou Bless them , through Iesus Christ our Lord. Amen . LOrd , bless our most gratious Soveraigne , treasure up in Him all thy hidden Blessings ; make him , and keep him a devoted Servant to Thee , a constant Patron of the Church and Truth , that He may live long , and be full of honourable success all his daies , in his Person , in his Actions , in his Queen , in his Children , in his Servants , in his People , and crown'd with Glory after life , and in that good time that shall be best both for Him and Us , make him a joyful Father of happy and successful Children : Under him bless the whole State Ecclesiastical and Civil , that Righteousness and Peace may kiss each other , and we serve and honour thee for ever . Amen . GOod Lord , bless all the places to which thou hast made me have any nearer Reference , the place where I was borne , &c : Every Soul contained in any of these . All my Friends , Kindred , Acquaintance , any unto whom thou hast made me any way beholding ; especially my nearer and my bosom Friends , Dr , &c. All those &c. Lord I beseech thee , forgive me and them all our sins , and continue us thy servants both in Life and Death . Amen . GRacious Father , bless my Servants and make them thine . Give them Grace to serve thee first , then me with Faithfulness , Soberness , and Diligence : Make me ever willing , and in some measure able to repay unto them the time and the strength , which they either have or shall spend to do me Service , even for Iesus Christ his sake . Amen . O Lord , bless all the Afflicted members of the body of thy Son , wheresoever , howsoever afflicted ; Send them constant Patience or speedy Deliverance , as seems best to thee and is best for them , according to their several wants and necessities whatsoever ; ( particularly , &c. ) And do unto them according to all those mercies , which I would or should desire thou shouldst shew to my own Soul , if at any time thou shalt be pleased to make my estate as their's is at this present . And , O Lord , be merciful . Amen . BLessed Father , bless all sorts of men in their Particulars ; mine Enemies with the Forgiveness of sins : Turn their hearts that they may no longer hate thy Servant , and if they will not be turned , deliver me not over I beseech thee into their Power . And next after the Salvation of my Soul , I humbly beg it , deliver me not into the hands of men , to the shame or scorne of the World. Amen . O Domine Jesu ! Da quod jabes , & jube quod vis . Facias animam meam paratam in adventum tuum , veni quando vis . Des mihi ad minimum sufficientem , si placet pacatissimam patientiam , & veni quomodo vis , O Tu , qui Salus es omnium sperantium in Te. Et in super interpone obsecro , O Domine Jesu , Mortem , Crucem , Passionem , Meritum & Sanguinem tuum inter Iudicium tuum & Animam meam , nunc & semper , & praecipue in hora mortis meae . Quae mors ( obnixe precor ) nunquam sit subitanea , nunquam adveniat & inveniat me imparatum ; nunquam ita adveniendo saeviat , quin ut retineam Fidem , Spem , & Charitatem , memoriam & intellectum Sanum usque ad extremum halitum . Et esto mihi in Deum Protectorem . Des peccatis meis Misericordiam & Veniam , Ecclesiae tuae Pacem & Concordiam , mihi peccatorum primo Gratiam in hac vita & Gloriam in futura . Ita , ita venias , O Domine Jesu , & miserere mei . Amen . Lord , here I am , do with me as seems best in thine own eyes ; only give mee , I humbly beseech thee , a Penitent and a Patient spirit to expect thee . Amen . Lord make my Service acceptable to thee while I live , and my Soul ready for thee when I die . Amen . Our Father , which art in Heaven , &c. SUNDAY . O Lord , by thy mercy I am risen out of my Grave where I might have slept in death , but that thou preservedst me . Make it , I beseech thee , a Resurrection to Grace in this Life , and to Glory in the Life to come , through Iesus Christ , who merited both for us . Amen . This day by the Resurrection of thy Son our blessed Saviour was made Holy to us : Give me that Grace that I may keep it Holy to thee , through Iesus Christ. Amen . O send out thy Light an● thy Truth that they may lead me , and bring me unto thy holy Hill , and to thy Dwelling ; that I may goe unto the Altar of thee , O my God , even the God of my joy and gladness , and give thanks unto thee . Amen . Almighty and everlasting God , who governest all things both in Heaven and Earth ; Mercifully hear my supplications for my selfe and all thy people : & grant us thy peace all the days of our life , even for Iesus Christ his sake . Amen . Almighty God , I humbly beseech thee , give me grace to cast away the works of darkness , and to put on the Armour of light now in the time of this mortal life , ( in which thy Son Christ Iesus came to visit us in great humility ; ) that in the last day , when he shall come again in his glorious Majesty , to judge both the quick and the dead , I with all thy faithfull servants may rise up to the life immortal , through him who liveth and reigneth with thee and the Holy Ghost , now and for ever . Amen . Blessed God , which hast caused all holy Scriptures to be written for our learning ; Grant unto me and all Christians , that we may in such wise hear , read , mark , learn , and inwardly digest them , that by patience and comfort thereof , we may embrace and ever hold fast the blessed hope of everlasting Life , which thou hast given us in our Saviour Iesus Christ. Amen . Lord , I humbly beseech thee , raise up thy power and come among us , and with great might succour us : that whereas by our Sins we are sore let and hindered , thy bountiful Grace and Mercy , through the satisfaction of thy Son our Lord , may ●peedily deliver us ; To whom , with Thee and the Holy Ghost , be all honor and glory , world without end . Amen . Lord , let thine Angels tarry round about me , and deliver me : that I may tast and see how gracious thou my Lord art , and how blessed the man is that trusteth in thee ; through Iesus Christ our Lord. Amen . I will wait for thy loving-kindness , O God , in the midst of thy Temple , and there will I praise thee . Amen . Lord , let me behold thee in thy Sanctuary , and there see thy Power and Glory . For thy loving-kindness is better then life , therefore my lips shall praise thee . Thus will I magnifie thee all my life , and lift up my hands in thy Name . O! satisfie me with that Riches of Mercy which is in Iesus Christ our Lord. Amen . O how amiable are thy Dwellings , thou Lord of Hosts ? My Soul hath a desire and a longing to enter into the Courts of thee , O Lord ; my heart and my flesh rejoyceth in thee , O merciful God. Amen . Lord , I humbly beseech thee to hear and accept my prayers for my self , and for thy people which call upon thee ; and grant that we may perfectly know what things we ought to do , and also have grace and power faithfully to fulfil the same , through Iesus Christ our Lord. Amen . Almighty & everlasting God , mercifully look upon all my infirmities ; and in all dangers and adversities , stretch out thy right hand to help and defend me , through Iesus Christ our Lord. Amen . God , thou which knowest us to be set in the midst of so many and great dangers , that for mans frailty we cannot always stand upright ; Grant , I most humbly beseech thee , to me the health of body and soul , that all those things which I suffer for sin , I may by thy help well pass and overcome , through Iesus Christ our Lord. Amen . O Lord , the sun is at height for this day upon me , but lift up the light of thy countenance , and I shall be whole . Make all darkness and spiritual shadows short upon me , and shorter in me , through Iesus Christ our Lord. Amen . Who can tell how oft he offendeth , O cleanse thou me from my Secret sins ; Keep me also , O Lord , from Presumptuous sins , least they get the Dominion over me : And keep me innocent from the Great offence , I humbly beseech thee . Amen . Blessed are they that dwell in thy house , they will be alway praising thee . Blessed is the man whose strength is in thee , in whose heart are thy ways . Lord , thus bless the heart of thy servant , ●or Iesus Christ his sake . Amen . O Sancta , adoranda , & longanimis Trinitas ! Longanimis enim es , quae eos a quibus scinderis , tam diu toleras . O Trinitas , cujus ego ut cultor ac minime fictus praeco essem , jam pridem dignus habitus sum : O Trinitas omnibus aliquando vel per Illuminationem vel per Poenam agnoscenda ! Oro te , ut hos quoque qui nunc contumeliis te afficiunt , adoratores accipias , ne quisquam vel ex minimis pereat ; Et hoc , etiamsi mihi propterea aliqua Gratiae jactura facienda sit . Neque enim tantum dicere audeo , quantum Apostolus . Concede autem hoc per & propter merita Jesu Christi Redemptoris nostri . Amen . ALmighty God , who through thine only begotten Son Iesus Christ , hast overcome Death , and opened to us the gate of Everlasting Life : I humbly beseech thee , that as by thy special grace preventing me , thou dost put into my mind good desires ; so by thy continuall help , I may bring the same to good effect , through Iesus Christ our Lord. Amen . ALmighty God , who hast given thine only Son to die for our Sins , and to rise again for our Justification ; Give me grace so to put away the leaven of Malice and all Wickedness , , that I may alwaies serve thee in p●reness of living and in truth , through Iesus Christ our Lord. Amen . Almighty God , who hast given thine only Son to be unto us both a Sacrifice for sin , and an Example of godly life ; Give me grace that I may always most thankfully receive that inestimable benefit , and also daily endeavour to follow the blessed steps of his most holy life , even for the same thy Son Iesus Christ his sake . Amen . LOrd give me that grace , that I may hold me still by thee , and abide patiently upon thee . That I may not grieve my self at the man whose way doth prosper , nor against him , that doth after evil counsels . That I may leave off from wrath , and let go displeasure , least I fret my self and be moved to do evil . Amen . Tribuat hic mihi Dominus , ut in me , pro me , fiat ignis consumens : & ardeat hoc igne cor meum in lumen aeternum mihi , ne eodem ardeat anima mea in poenam perennem ; per Jesum Christum Dominum nostrum . Amen . O Lord , make me like a green Olive-tree in thy house ; for I trust in thy tender mercy for ever : And I will alwais praise thee for that thou hast done , and hope in thy name for ever . Amen . O Lord , I beseech thee , make me remember how much more then other men I have need to call upon thee . My charge is great , and my strength little ; O give me grace to come often before thee , and to ask that help , which thou art readier to give then I to ask , through Iesus Christ our Lord. Amen . Have mercy upon mee , O Lord : Consider the troubles which I suffer of them that hate me , O thou which didst lift me up from the gates of death . Amen . O Lord , increase in me Faith & Devotion : replenish my heart with all goodness , and by thy great mercy keep me in the same . Give me godly zeal in prayer , true humility in prosperity , perfect patience in adversity , and continuall joy in the holy Ghost ; even for Iesus Christ his sake , my only Lord and Saviour . Amen . O God , who hast taught the hearts of thy faithful people by sending to them the Light of thy holy Spirit ; Grant me by the same Spirit to have a right judgment in all things , and evermore to rejoyce in his holy comfort , through the merits of Christ Iesus our Saviour , who liveth and reigneth with thee , in the unity of the same Spirit , one God world without end . Amen . Almighty & everlasting God , who hast given unto thy servants grace by the confession of true Faith to acknowledge the Glory of the Eternal Trinity , and in the power of the Divine Majesty to worship the Unity ; I humbly beseech thee , bless me also , that I may live in the stedfastness of this Faith , & through it be evermore defended from all Ghostly and Bodily dangers , for thy mercies sake who livest and reignest one God world without end . Amen . O My God , incline thine eare and hear , open thine eyes and see . O Lord forgive : O Lord consider and doe it , for thine own sake , O my God ; and for my Saviour Iesus Christ his sake . Amen . Lord let me not be afraid , though one be made rich , or though the glory of his house be increased : For he shall carry nothing away with him when he dieth , neither shal his pomp follow him . But ever make me afraid to offend thee . Amen . Mine eyes long sore for thy word , saying , When wilt thou comfort me ? Lord comfort me , for I am become like a bottle in the smoak ; yet let me not , I beseech thee , forget thy Law , even for Iesus Christ his sake . Amen . O Lord God , which seest that I put not my trust in any thing that I do ; Mercifully grant that I may be defended against all adversity , through Iesus Christ my Lord and only Saviour . Amen . O Lord , which hast taught us , that all our doings without Charity are nothing worth ; Send thy holy Ghost , and pour into my heart that most excellent gift of Charity , the very bond of Peace and all Vertues , without the which whosoever liveth is counted dead before thee : Grant this for thy only Son Iesus Christ his sake . Amen . O Lord , fill me with grace that I may fulfil all the service which I owe thee , through Iesus Christ our Lord. Amen . O Lord God , spare , I beseech thee : who shall raise up Iacob ? for he is small . Spare him therefore , O Lord ; spare thy people , spare me . Say unto my soul , thou hast repented of the evil intended , and it shall not be . Amen . Lord , when I am asleep , let me not be made afraid : but let my sleep be sweet , that I may be enabled to serve thee . Amen . Grant , I beseech thee , most Mercifull Father , that I who for my evil deeds am worthily punished , may by the comfort of thy grace be mercifully relieved , through Iesus Christ our only Lord and Saviour . Amen . COnsider & hear me , O Lord my God : Lighten mine eyes , that I sleep not in death . Amen . O Lord , thou hast proved and visited my heart , in the night season thou hast tried me : O blessed Father , purge me that thou mayst find no wickedness in me ; through Iesus Christ our Lord. Amen . O Lord , hear me , that seven times a day I may praise thee ; and be acquainted with that great peace , which they have that love thy Law. Amen . O Lord , from whom all good things do come ; Grant unto me thy humble servant , that by thy holy inspiration I may think those things that are good , and by thy merciful guiding may also perform the same , through our Lord Iesus Christ. Amen . MUNDAY . POnder my words , O Lord , consider my meditations . O hearken unto the voice of my calling , my King and my God ; for unto thee will I make my prayer . My voice shalt thou hear betimes , O Lord : early in the morning will I direct my prayer unto thee , and will look up . But make me remember , that thou art God , and hast no pleasure in wickedness , neither shall any evil dwell with thee . Amen . O Lord , bless me and I will sing unto thee , and praise thy Name , and be telling of thy salvation from day to day . Amen . O Lord , let counsell preserve me , and understanding keep me . Deliver me from the evil way , & from the man that speaketh froward things ; and from all such as leave the ways of Righteousness to walk in the ways of Darkness : even for Iesus Christ his sake . Amen . O Lord , I know the way of man is not in himself . It is not in man that walketh to direct his own steps . Therefore , O Lord , I beseech thee , make me know my way , and direct my steps to thy honour and my own salvation , through Iesus Christ our Lord. Amen . BE not wroth with me , O Lord , but spare me and have mercy upon me ; for thou wilt be merciful unto thy creature . O Lord , I and my Fathers have all had the same sickness : but , because of us that are sinners , thou shalt be called merciful ; through Iesus Christ our Lord. Amen . O Lord , guide me here with thy Counsell , and after that receive me into Glory . For whom have I in heaven but thee ? and there is none upon earth , that I desire in comparison of thee . O Lord preserve me in those longings after thee . Amen . O God , take from me the way of lying , and cause me to make much of thy Law , that I may chuse the way of Truth , and lay thy Iudgments before me : that I may stick unto thy Testimonies , and run the way of thy Commandements , when thou hast set my heart at liberty . Amen . O God , the strength of all them that trust in thee ; Mercifully accept my prayers : and because the weakness of mans nature can do no good thing without thee ; grant me the help of thy Grace , that inkeeping of thy commandements , I may please thee both in will and in deed , through Iesus Christ our Lord. Amen . O Lord , thou art just , and all thy ways are mercy and truth : thou judgest truly for ever ; remember me and look upon me : punish me not according to my sins or my ignorances , or my Fathers , which have sinned before thee : deal not with me according to my sins , but as seemeth best unto thee , O Lord my strength and my salvation . Amen . Lord , I acknowledge my wickedness , and the iniquity of my Fathers : we have sinned against thee , O Lord be merciful . Amen . Remember not Lord our offences , nor the offences of our forefathers ; neither take thou vengeance of our sins : spare us good Lord , spare thy people whom thou hast redeemed with thy most precious blood , and be not angry with us for ever . Amen . Lord , I beseech thee , mercifully to hear me : And as th●● hast given me an hearty desire to pray ; so grant that by thy mighty aid I may be defended both in soul and in body , through Iesus Christ our Lord. Amen . O Domine , accipe quaeso quas offero preces , dona quod rogo , excusa quod timeo : quia tu per Christum tuum es unica spes peccatorum , & per eum spero veniam delictorum . Amen . O Lord , be gratious unto me , and give me an heart to worship thee , and to do thy Will ; and open my heart in thy Law , and send me peace : hear my prayers , and be reconciled to me , and never forsake me in the time 〈◊〉 trouble , for Iesus Christ his sake . Amen . Remember me , O Lord , according to the favour that thou bearest unto thy people . O visit me with thy salvation , that I may see the felicity of thy chosen , and rejoyce in the gladness of thy people , and give thanks with thine inheritance . Amen . O God the Protector of all that trust in thee , without whom nothing is strong , nothing is holy ; Encrease and multiply upon me thy mercy , that thou being my ruler , and guide , I may so pass through things temporal , that I finally lose not the things eternall . Grant this , O heavenly Father , for Iesus Christ his sake . Amen . Grant , O Lord , that I may live in thy feare , dye in thy favour , rest in thy peace , rise in thy power , raigne in thy glory , for thy only beloved son's sake Iesus Christ our Lord. Amen . HEar , O Lord , consider my complaint , hearken unto my prayer , that goeth not out of feigned lips : and prevent me in mercy , before the Evening of my daies close up upon me ; even for Iesus Christ his sake . Amen . O Domine ! Oro te , ultra se infirmitas mea non tendat , sed loquatur hoc solum , in quo animae salus est . Neque in id stultitiae simul & impietatis unquam erumpam , ut omnipotentiae tuae & Sacramentorum arbiter esse velim . Neque permittas me erigere infirmitatis meae sensum ultra aut infinitatis tuae religiosam opinionem , aut significatam mihi aeternitatis tuae fidem . Amen . Illumina quaeso , Domine , tenebras nostras , & totius noctis hujus insidias a me & omnibus fidelibus tuis , ab animabus praecipue , sed & a corporibus nostris repelle propitius per Iesum Christum Dominum nostrum . Amen . O God , which hast prepared for them that love thee , such good things as pass mans understanding ; Pour into my heart such love towards thee , that I obeying thee in all things , may obtain thy promises , which exceed all that I can desire , through Iesus Christ our Lord. Amen . ENcline thine ear unto me , O Lord , and hearken unto my words . Shew thy marvellous loving-kindness , thou that art the Saviour of them that put their trust in thee . Keep me as the apple of thine eye , and hide me under the shadow of thy wings , even for Iesus Christ his sake . Amen . O Lord , I cry unto thee , let my prayer be set forth in thy sight as Incense , and the lifting up of my hands be an Evening Sacrifice , even for Iesus Christ his sake . Amen . The Lord is my Strength and my Shield , my heart hath trusted in him , and I am helped : therefore my heart danceth for joy , and in my song will I praise him . Amen . O Lord of all power and might , who art the Author and giver of all good things ; Graft in my heart the love of thy Name , increase in me true Religion , nourish me with all goodness , and of thy great mercy keep me in the same , through Iesus Christ our Lord. Amen . LOrd , let me know my end , and then umber of my daies ; that I may be certified how long I have to live . Behold , thou hast made my daies as it were a span long , and my age is even as nothing in respect of thee : and verily every man living is altogether vanity . For man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell , who shall gather them . And now , Lord , what is my hope ? truly my hope is even in thee . Deliver me from all mine offences and make me not a rebuke to the foolish , even for Iesus Christ his sake . Amen . O Domine ! Mea omnia & meipsum tibi dono offero , actionem & sermonem , quietem & silentium . Tantum me habeas & dūcas ; & manum & mentem & linguam , ad ea quae honesta sunt & tibi grata , moveas : & ab omnibus , a quibus abstinere praestat , abducas . Per & propter Jesum Christum Dominum nostrum . Amen . TUESDAY . LOrd , preserve me , that neither this day , nor any day of my life I may walk in the counsel of the ungodly , stand in the way of sinners , or sit down in the seat of the scornful ; but that my delight may be in thy Law , O Lord , and my exercise in it day and night . Amen . O Sol Iustitiae , Pater & Origo omnium , tuo sydere afflari reviviscere ●est , tuo foveri lumine proficere est , tuis accendi flammis perfici est , abs● te deseri perire est . O ter felices , quibus mitis & roscidus exoreris . Bees me , O Domine Jesu , lumine tuo , & discute nebulas ignorantiae meae , & caliginem peccatorum meorum : ut non aberrans a via mandatorum tuorum , te sequar in lumen aeternum , per teipsum unicum Salvatorem & Redemptorem meum . Amen . O Lord , thou art my Assurance ; I humbly beseech thee preserve my foot from taking , even for Iesus Christ his sake . Amen . O Lord , give me , I beseech thee , the spirit to think and do alwayes such things as be rightful ; that I who cannot be without thee , may by thee be able to live according to thy will , through Iesus Christ our Lord. Amen . O Lord , I lift up my soul to thee , my God , I have put my trust in thee : O let me not be confounded , neither let mine enemies triumph over me . Shew me thy waies , O God : & teach me thy paths . Lead me forth in thy truth , and learn me : for thou art the God of my salvation ; in thee is my hope all the day long . Call to remembrance , O Lord , thy tender mercies and thy loving kindness , which hath been ever of old . O remember not the sins and offences of my youth , or my riper age : but according to thy mercy think thou upon me , O Lord , of thy goodness , and the merits of Iesus Christ my Saviour . Amen . Almighty God , who seest that we have no power of our selves to help our selves ; Keep me , I beseech thee , both outwardly in my body , and inwardly in my soul , that so I may be defended from all adversity which may happen to my body , and from all evil thoughts which my assault and hurt my soul , through Iesus Christ my Lord and only Saviour . Amen . HEarken unto my voice , O Lord , now I cry unto thee : have mercy upon me , and hear me . My heart hath talked of thee , Seek ye my face ; thy face , Lord , will I seek . O hide not thou thy face from me , nor cast thy servant away in displeasure . Thou hast been my succour , leave me not , neither forsake me , O God of my Salvation . Amen . At Evening , Morning , and at Noon day will I pray , and that instantly : Lord hear my voice . O deliver my Soul in peace from the practises that are against me . Amen . Let thy merciful ears , O Lord , be open to the prayers of me thy humble servant ; and that I may obtain my petitions , make me to ask such things as shall please thee , through Iesus Christ our Lord. Amen . LOrd , let me not be confounded , for I have called upon thee . O how plentiful is thy goodness , which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men ! Lord , I trust in thee , have mercy upon me . My tears have been my meat day and night , while they daily say unto me , Where is now thy God ? But let them have no cause to say it any more , even for Iesus Christ his sake . Amen . ALmighty God , which shewest to all men that are in errour , the light of thy truth , to the intent that they may return into the way of Righteousness ; Grant , I beseech thee , unto me and all them that are admitted into the Fellowship of Christs Religion , that we may eschew those things which are contrary to our profession , and follow all such things as are agreeable to the same , through Jesus Christ our Lord. Amen . O Domine Salvator , qui habes in potestate peccatum solvere , dicas mihi , oro , Exi de vinculis tuis , Exide nexibus peccatorum tuorum , & dicendo solve funes errorum meorum quibus circumdatus & ligatus sum . Etsi enim nequissimus sim omnium & detestabilis usu peccatorum , te tamen jubente liber ero . Amen . LOrd , give me grace that I may dwell under the defence of the most highest , and that I may abide under thy shadow , O thou Almighty : For thou art my hope and my strong hold ; in thee will I trust , through Jesus Christ our Lord. Amen . O God , thou which declarest thy Almighty power , most chiefly by shewing mercy and pity , Give unto me abundantly thy grace , that I running to thy promises , may be made partaker of thy heavenly treasure , through Iesus Christ our Lord. Amen . O God , thou art my hope and strength , a very present help in trouble ; Confirm me , that I may not fear , though the earth be moved , and the hills carried into the midst of the sea : though the waters thereof rage and swel , and the mountains shake at the tempest of the same . O be in the midst of my soul , and I shall never be moved . Amen . O Lord , look upon me , and be merciful unto me , as thou usest to do to those that fear thy Name , Order my steps in thy word , and so shall no wickedness have dominion over me . Amen . Almighty God , give unto me , I beseech thee , a full increase of faith , hope , and charity : And that I may obtein that which thou dost promise , make me love that which thou dost command , through Iesus Christ our Lord. Amen . LOrd , I call upon thee in the day of my trouble , in the night of my heaviness . O deliver me , and I will glorifie thee . Amen . O Lord correct me , but with judgement , not in thy anger , lest thou bring me to nothing . And grant that thy correction may amend me , and make me thine , through Iesus Christ our Lord. Amen . Respice me quoque , O Domine Jesu ! ut propria possim recognoscere peccata , & fletibus piis culpas solvere . Da quaeso lacrymas Petri : nolo laetitiam peccatoris . Utque hoc fiat , Respice tu , & des ut mihi etiam miserrimo peccatorum aliquis gallus cantet ; ut liberatus tibi cantem in secula seculorum . Amen . O Eternal God and merciful Father , grand , I humbly beseech thee , that I may love all those things which thou commandest , and desire that which thou dost promise , that among the sundry and manifold changes of the world , my heart may surely there be fixed , where true joys are to be found , through Iesus Christ our Lord. Amen . WEDNESDAY . O Lord , I have sinned , and dealt wickedly ; nay , offended in all thine Ordinances . Let thy wrath turn from me , for I am weak ; and hear my prayers , and deliver me for thine own sake , and the merits of my Saviour Iesus Christ. Amen . Gracious Father , without thee I can do nothing but sin ; nor can I confess it to have pardon but by thee . I was conceived and born in sin : And though thou didst wash me from that in the laver of Baptisme , yet I have since defiled my self again , and by many grievous actual sins , have made my self a sinner above all other men , considering the great measure of grace that thou hast given me . Lord , increase thy grace , and by it weaken first , and then cut off my resistance , that I may see , and confess , and hate , and forsake all my sins , and find mercy and salvation in the merits of my blessed Saviour Iesus Christ. Amen . O Lord , early this morning do I cry unto thee ; for in thy word is my trust . Hear me , O Lord , for Iesus Christ his sake . Amen . O Lord , let me hear thy loving kindness betimes in the morning , for in thee is my trust . O shew me the way that I should walk in this day , and all the daies of my life ; for I lift up my soul unto thee in the mercies of Jesus Christ. Amen . Deliver me , O Lord , from all mine offences , and make me not a rebuke to the foolish . For man walketh in a vain shadow , and disquieteth himself in vain . But Lord , what is my hope ? truly my hope is even in thee : And there let it still continue acceptable in Iesus Christ our Lord and only Saviour . Amen . O Lord , look upon me in mercy ; In the greater mercy , because the calling and place I am in , must give a stricter account to thee . Look therefore upon me , O Lord , but not till thou hast nailed my sins to the Cross of Christ : not till thou hast bathed me in the Blood of Christ : not till I have hid my self in the Wounds of Christ , that so the punishment , which should else overtake me , may pass over me : then look , and say unto my soul , I have forgiven thee ; and by the work of thy mercy in my soul make me feel it , through Iesus Christ our only Lord and Saviour . Amen . O Domine , qui magnos greges perficis , & parvos per gratiam auges , pro amplissima benignitate tua copiose me consolare , & gregem meum mecum & pasce & conserva : per Jesum Christum summum Pastorem , et Salvatorem nostrum . Amen . O Lord , plead thou my cause with them that strive with me , and fight against them that fight against me . Bring forth the spear , and stop the way against them that persecute me . Say unto my soul , I am thy Salvation . Even so . Amen . Give ear , O Lord , unto my Prayer , and ponder the voice of my humble desires . In the time of my trouble I will call upon thee ; for thou hearest me . Amen . Deliver my soul , O God , from lying lips , and from a deceitfull tongue . Amen . Keep me , O Lord , thy poor humble servant , with thy perpetual mercy : And because the frailtie of man without thee cannot but fall , preserve me ever by thy help , and lead me to all things profitable to my salvation , through Iesus Christ our Lord. Amen . O Lord , give me such grace as I may seek thee while thou mayest be found , and call upon thee while thou art near ; that I may detest and forsake the wickedness of my wayes , and the unrighteousness of my own imaginations : that I may return unto thee , and thou have mercy upon me in Iesus Christ my only Saviour and Redeemer . Amen . Teach me thy ways , O Lord , and I will walk in thy truth . O knit my heart unto thee , that I may fear thy Name . Amen . Lord , I beseech thee , grant that thy Grace may alway prevent and follow me , and make me continually to be given to all good works , through Iesus Christ our Lord. Amen . HAve mercy upon me , O God , after thy great● goodness , and according to the multitude of thy Mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin : For I acknowledge my faults , and my sin is ever before me . But let not this Evening take from me the light of the Sun of Righteousness , Iesus Christ my Saviour . Amen . O Domine , exaudire dignare preces meas in beneplacito tuo . In●micum ab actibus meis & cogitationibus virtute tua expelle . Multiplica mihi fidem , guberna mentem , spirituales cogitationes concede ( super stratum vigilanti , ) & ad beatitudinem tuam perducito , per Jesum Christum Filium tuum , & Salvatorem nostrum . Amen . Lord , I beseech thee , give me grace to avoid the infections of the Devil , and with a pure heart and mind to follow thee the only true God , through Iesus Christ our Lord. Amen . LOrd , I offer up unto thee my Evening Sacrifice ; thy Sacrifice , even a troubled spirit , a broken and a contrite heart , which thou wilt not despise , in Iesus Christ our Lord. Amen . O Domine , supplex te oro , respice me , & purga mentem meam & cogitationes meas ab impuris concupiscentiis , & ab omni inquinamento carnis & spiritus , & ab omni diabolica operatione , per Jesum Christum Dominum nostrum . Amen . O Domine , ineffabilem misericordiam tuam clementer ostende , & simul exue me a peccatis quae commisi , & eripe me a poenis quas merui , per Christum Dominum nostrum . Amen . O God , for as much as without thee I am not able to please thee , grant that the working of thy mercy may in all things direct and rule my heart , through Iesus Christ our Lord. Amen . O Lord , give me that grace , that I may remember thee upon my Bed , and think upon thee when I am waking . Thou hast been my helper ; therefore under the shadow of thy wings I will hope to pass through the darkness of this night , in the comfort of Iesus Christ my Lord and only Saviour . Amen . O Lord , make mine eyes prevent the night watches , that I may be occupied in thy words . Amen . O Lord , thou which hast made the night for man to rest in , as well as the day to labour ; Grant , dear Father , that I may so take my bodily rest , that my soul may continually watch for my deliverance out of this mortal life . And that my sleep be not excessive , according to the insatiable desires of the flesh , but sufficient to relieve and maintain nature ; to live and serve thee in all sober and godly conversation , through the aid and assistance of Iesus Christ my only Lord and Saviour . Amen . THURSDAY . O Hold thou up my goings in thy paths , that my footsteps slip not . Amen . Subveni Domine mi Jesu , & accingere gladium tuum circa femur Potentissime . Omnium Potentissime egredere : Occide me in me , ut vivam in te , & desinant inimici persequi me . Amen . O God , thou art my God , early will I seek thee : My soul thirsteth for thee , my flesh longeth greatly after thee , in a barren and dry land , where no water is . O satisfie this thirst with thy freshest waters of comfort , in Iesus Christ our Lord. Amen . O Lord , have mercy upon me ; I have waited for thee : Be thou my arm in the morning , and my help in the time of trouble : that I may exalt thy Name which dwellest on high , that I may live in the stability of thy times , and that thy fear may be my treasure , even for Iesus Christ his sake . Amen . O Almighty God and merciful Father , grant , I beseech thee , that as I do believe thy only Son our Lord to have ascended into the heavens ; so I , and all thy faithful Servants , may in heart and mind thither ascend , and with thee continually dwel . Amen . O God , the King of glory , who hast exalted thine only Son Iesus Christ with great triumph into thy Kingdom in heaven , I beseech thee leave neither thy Church , nor my poor self comfortless ; but send us thy Holy Ghost to comfort us , and exalt us unto the same place , whither our Saviour Christ is gone before , who liveth and raigneth with thee , one God world without end . Amen . HEar my prayer , O God , and hide not thy self from my petition . Take heed unto me and hear me , how I mourn in my prayer and am vexed . Give me strength and comfort in thee , through Iesus Christ our Lord. Amen . O God , the proud are risen against me , and the Congregation of factious men have sought after my soul , and have not set thee before their eyes . But thou Lord God art full of compassion and mercy , long suffering , plenteous in goodness and truth . O turn thee then unto me , and have mercy upon me : shew some token upon me for good , that they which hate me may see it , and be ashamed , because thou Lord hast holpen me , and comforted me in Iesus Christ our Lord. Amen . Assist me mercifully , O Lord , in these , and all other my supplications and prayers , and dispose my ways towards the attainment of everlasting salvation , that among all the changes and chances of this mortal life , I may ever be defended by thy most gracious and ready help , through Iesus Christ our Lord. Amen . O Deliver me from them whose words are softer then butter , when they have war in their heart : And from them whose words are smoother then oyl , while they are very swords . Lord , I cast my burthen upon thee , that thou mayst sustain me , and not suffer me to fall for ever . Amen . Bless me , O Lord , when thou chastenest me , and teachest me in thy law ; that thou mayst give me patience in time of adversity , till the pit be digged up for the ungodly . O Lord , fail me not , neither forsake me , for I am part of thine Inheritance in Iesus Christ our Lord. Amen . Almighty and merciful God , of thy bountiful goodness keep me from all things that may hurt me ; that I being ready both in body and soul , may with a free heart accomplish those things that thou wouldest have done , through Iesus Christ our Lord. Amen . O AEterne Deus , quamdiu hic in terris sum , supplex oro , in quantum terrena mihi serviunt , doceant me esse Dominum suum , sed a te constitutum : In quantum molesta sunt , doceant me servire ●ibi Domino meo , cui dum non obtempero , illa in justam vindictam molesta esse solent : Ut sive illa mihi serviant , sive non , ego semper serviam tibi , in & per Jesum Christum Dominum nostrum . Amen . Hold not thy tongue , O God of my praise ; for the mouth of the ungodly , yea , and the mouth of the deceitful is opened upon me : And they have spoken against me with false tongues , they compassed me about also with words of hatred , and fought against me without a cause . But I give my self unto prayer ; Lord , forgive them , and hear me . Amen . O God which art the author of peace , and lover of concord , in knowledge of whom standeth our eternal life , whose service is perfect freedome ; defend me and all thy servants in all assaults of our enemies , that we surely trusting in thy defence , may not fear the power of any adversaries , through the might of Iesus Christ our Lord. Amen . DIc , ô Domine mi Jesu , doce , discā a te , quod doceam de te . Amen Deliver me , O Lord , from the man that is evil , and preserve me from the cruel man , which imagines mischief in his heart , and stirs up strife all the day long : The proud have laid a snare for me , and spread their net abroad with cords , and set traps in my way . Lord keep me from treacherous hands , and preserve me , that though they purpose , yet they may not be able to overthrow my goings , even for Iesus Christ his sake . Amen . O God , from whom all holy desires , all good counsels , and all just works do proceed : Give unto me , and all thy servants , that peace which the world cannot give , that both our hearts may be set to obey thy commandments , and also that by thee we being defended from the fear of our enemies , may pass our time in rest and quietness , through the merits of Iesus Christ our Saviour . Amen . HAve mercy upon me O God , have mercy upon me , for my soul trusteth in thee , and in the shadow of thy wings will I trust , till these and all other my afflictions be over-past . O send out thy mercy and truth upon me , even for Iesus Christ his sake . Amen . O Domine misericors qui ad cor altum non accedis , humilia animam meam . O tu , qui non videris nisi a mundis cordibus , veram cordis munditiem dato mibi . Sitio , O Domine , da arrham haereditatis futurae , saltem da guttam coelestis pluviae , qua refrigerare possim sitim meam , quia amore ardeo . Nec hoc peto , Domine , propter merita mea , indignissimus enim sum qui gustem ; sed pro misericordia tua , & meritis Salvatoris nostri Jesu Christi . Amen . Almighty God , vouchsafe , I beseech thee , to direct , sanctifie and govern both my heart and body in the wayes of thy Laws , and in the works of thy Commandments , that through thy mighty protection , both here and ever I may be preserved by night and by day , in body and in soul , through our Lord and Saviour Iesus Christ. Amen . O Lord , I cry unto thee , hearken unto me , O God. Thou holdest my eyes waking : I am so feeble that I cannot speak : And in the night season my soul refuseth comfort ; yet even then give me grace especially , that I may commune with mine own heart , and search out my spirits , and compose them in thee , that I may rise to serve thee . Amen . Da mihi , Domine , dormitum abeunti requiem corporis & animae . Custodi me a caliginoso peccati somno , ab omni tenebrosa & nocturna mollitie . Ignita maligni tela dolose in me vibrata extinguito . Rebelliones carnis meae reprimito . Et omnem terrenam & mundanam in me cogitationem sopito , per Jesum Christum Dominum nostrum . Amen . I humbly beseech thee , O Father , mercifully to look upon my infirmities ; and for the glory of thy Names sake , turn from me and the rest of thy servants , all those evils which we most justly have deserved : And grant that in all our troubles we may put our whole trust and confidence in thy mercy , and evermore serve thee in holiness and pureness of living , to thy honour and glory , through our only Mediator and Advocate , Iesus Christ our Lord. Amen . FRIDAY . DEus magne , Deus omnipotens , Deus summae bonitatis , quem inviolabilem & incorruptibilem credi & intelligi fas est ; Trina Unitas , quam Catholica Ecclesia colit , supplex oro , expertus in meipso misericordiam tuam , ne homines , cum quibus mihi a pueritia in omni victu fuit summa consensio , in tuo cultu a me dissentire permittas : nec vel me vel illos a veritate & salute , quae est in Christo Jesu . Amen . O Lord , I will call upon thee , and early shall my prayer come before thee . Lord , do not abhorre my soul , neither hide thy face from me , for Iesus Christ his sake . Amen . Lord , make me to have a perpetual fear and love of thy holy Name ; for thou never failest to help and govern them whom thou dost bring up in thy stedfast love . Grant this even for Iesus Christ his sake . Amen . Almighty and everlasting God , which of thy tender love towards man , hast sent our Saviour Iesus Christ , to take upon him our flesh , and to suffer death upon the cross , that all mankind should follow the example of his great humility : Mercifully grant that I may both follow the example of his patience , and be made partaker of his resurrection , through the same Iesus Christ our Lord. Amen . Almighty God , I humbly beseech thee graciously to behold thy Family , for the which our Lord Iesus Christ was content to be betrayed , and given up into the hands of wicked men , and to suffer death upon the cross , who liveth and reigneth with thee and the Holy Ghost , one God world without end . Amen . Almighty and everlasting God , by whose Spirit the whole body of the Church is governed and sanctified ; Receive these my supplications and prayers which I offer up before thee , for all estates of men in thy holy Church , that every member of the same , in his vocation , may truly and devoutly serve thee , through our Lord Iesus Christ. Amen . Diu est , O Domine , ex quo contra Haereses laboravi , & sum poene fatigatus . Veni Domine mi Jesu , praeliator fortissime , Princeps exercitus Domini , qui Diabolum vicisti & seculum : Apprehende arma & scutum , & exurge in adjutorium mihi . Amen . Deal with me , O God , according to thy Name ; for sweet is thy mercy . O deliver me , for I am helpless and poor , and my heart is wounded within me . Lord save my soul. Amen . Mine eyes are ever looking unto thee , O Lord ; O pluck my feet out of the net . Amen . Almighty God , who hast promised to hear the Petitions of them that ask in thy Son's Name , I beseech thee mercifully to incline thine ears to me , now that in his Name I make my prayers and supplications unto thee ; and grant that those things which I have faithfully asked according to thy will , may effectually be obtained , to the relief of my necessity , and to the setting forth of thy glory , through Iesus Christ our Lord. Amen . O Remember not my old sins , but have mercy upon me , & that soon , for I am come to great misery . Help me , O God of my salvation ; O deliver me , and be merciful unto my sins , for thy Names sake . Amen . Not unto us , O Lord , not unto us , but unto thy Name give the praise ; and that for thy loving mercy and for thy truths sake . Amen . O tu unus Deus Pater , & Fili , & Sancte Spiritus , qui unitam Deitatem nobis declarasti , & sacrosanctae solius Divinitatis indivisam gloriam revelasti , et perfectam Trinitatis tuae sempiternitatem demonstrasti ; Da mihi obsecro fidem et obedientiam in hac vita , & gloriam in futura , per & propter Redemptorem nostrum Jesum Christum . Amen . O Lord God of hosts , how long wilt thou be angry with thy poor servant that prayeth ? O turn me again , O God ; shew the light of thy countenance , and I shall be whole . Amen . Tibi gloria , tibi gloria , Domine ! Quanta apud te clementiae abyssus ? quanta patientiae copia ? En , qui nominis tui praetextu ex ignobilibus & obscuris clari & illustres effecti sunt , honore abutuntur , & contra te , qui honorem largitus es ; auden●que non audenda in sacro sancta mysteria tua injurii . Probos quantum possunt extrudunt , ut homines perditis moribus praediti summa cum quiete & licentia conturbent omnia . O Domine , exurge adjuva Ecclesiam tuam , & ne sinas animam meam in eorum Consilium descendere , per Jesum Christum Dominum nostrum . Amen . O Lord , I will cry day and night before thee , let my prayer enter into thy presence , encline thine ear unto my calling ; for my soul is full of trouble , and my life draws nigh unto the pit . O let not thine indignation lie too hard upon me , neither vex me with all thy storms : But remember of what mould thou hast made me , even for Iesus Christ his sake . Amen . O Domine , ne sit mihi inutilis pugna verborum , sed incunctan●is fidei constans professio . Conserva , oro , in me fidei incontaminatam religionem . Et , usque ad excessum spiritus mei , hanc conscientiae meae vocem dona mihi : ut , quod in regenerationis meae symbolo baptizatus in Patre & Filio & Spiritu Sancto professus sim , semper obtineam . Ut te habeam Patrem ; ut una tecum Filium tuum adorem , & Spiritum Sanctum tuum promerear , per Jesum Christum Dominum nostrum . Amen . O Lord , be merciful unto me , and I will sing praises unto thy Name ; yea , I will tell of thy loving kindness early in the morning , and of thy truth in the night-season . O bless me , and fulfill all thy works of grace in me , even for Iesus Christ his sake . Amen . Dona mihi , Domine , mentem vigilem , cogitationem sobriam , cor castum , somnum placidum , & ab omni diabolica imaginatione liberum . Et deinde excita me , Domine , hora Orationis , ut praeceptis tuis firmiter adhaeream , & memoriam retineam in violatam judiciorum tuorum . Amen . LOrd , remember thy promise unto thy servant , wherein thou hast caused me to put my trust . That thy statutes may be my songs in the house of my pilgrimage ; and that I may remember thy Name in the night season . Amen . In manus tuas , Domine , commendo animam & corpus meum : creasti enim & redemisti ea , Domine Deus veritatis . Commendo autem mecum et mea omnia ; tu enim mihi gratiose largitus es illa pro beneplacito tuo . In pace ergo me simul cubare & dormire facias , ô Domine , qui solus me habitare facis secure , per Jesum Christum Dominum nostrum . Amen . O omnium Domine & effector , O Deus tuorum Pater & Gubernator , O vitae & mortis arbiter , O Animarum Custos & Benefactor ; O qui omnia facis , & tempestive , atque ut ipse pro sapientiae tuae & administrationis altitudine nosti , artifice sermone transmutas ! me opportuno tempore tuo suscipe , tamdiu in carne vitam meam moderatus , quamdiu conducibile fuerit mihiipsi & Ecclesiae . Et suscipe quaeso ob metum tuum paratum , non turbatum , nec in extremo die terga vertentem , nec invito animo tanquam abstractum aut avulsum a mundo , sed ut prompte & alacriter ad beatam illam & aeternam vitam proficiscentem , quae est in Christo Jesu Domino nostro , cui gloria in secula seculorum . Amen . O Domine Deus meus , voca me , ut accedam ad te : firma me , ne recedam a te , per Jesum Christum Dominum nostrum . Amen . SATURDAY . O Lord , I will sing of thy power , and will praise thy mercy in the morning , for thou hast been my defence and my refuge in the day of my trouble . Unto thee , O my strength will I sing ; for thou , O God , art my defence and my merciful God. Amen . The glorious Majesty of thee , O Lord my God , be upon me : prosper thou the work of my hands upon me , O prosper thou my handy-work . Amen . O Lord , open mine eyes that I may see the wonders of thy Law. I am a stranger upon earth , O hide not thy Commandments from me . For thy Testimonies are my delight and my counsellors . Lord continue that favour to me , that so they may ever be . Amen . O Lord , our heavenly Father , Almighty and everlasting God , who hast safely brought me to the beginning of this day ; defend me in the same with thy mighty power , and grant that this day I fall into no sin , nor run into any kind of danger : but that all my doings may be ordered by thy governance , to do alwayes that which is righteous in thy sight , through Iesus Christ our Lord. Amen . O My soul , wait thou still upon my God , for my hope is in him : he is my strength and my salvation , he is my defence so that I shall not fall . So Amen Lord Iesu , Amen . O Lord God , be mercifull unto every one that prepares his whole heart to seek thee , O Lord God , the God of his Fathers , though he be not according to the Purification of the Sanctuary . Amen . O Lord , I walk in the midst of trouble , I beseech thee refresh me . Stretch forth thy hand upon the fury and the cunning of mine enemies , that thy right hand may save me . O make good thy loving-kindness towards me , and despise not , I beseech thee , the work of thine own hands . Amen . I deal with the thing that is lawful and right ; O give me not over unto mine oppressors . Amen . O make me , thy poor servant , still to delight in that which is good , that the proud do me no wrong ; for Iesus Christ his sake . Amen . Almighty God , the fountain of all wisdom , who knowest our necessities before we ask , and our ignorance in asking ; I beseech thee to have compassion upon my infirmities , and those things which for my unworthiness I dare not , and for my blindness I cannot ask , vouchsafe to give me , for the worthiness of thy Son Iesus Christ our Lord. Amen . O Lord , I will put my trust in thee alwayes : O let thy people do it with me , and I will pour out my heart before thee , O God my hope . Amen . O that my wayes were made so direct that I might keep thy Statutes ! O Lord direct them . Amen . O Lord , teach me the way of thy Statutes , and I shall keep it unto the end : yea , I shall keep it with my whole heart . O stablish thy word in thy sevant , that I may fear thee ; and that for Iesus Christ his sake . Amen . O Lord , I will call upon thee in my troubles , O deliver me and hear me ; and then especially at what time any storm falls upon me , even for Iesus Christ his sake . Amen . Blessed art thou , O Lord , O teach me thy Statuts : That my whole heart may seek thee , and that I may not go wrong out of thy Commandments : That I may take greater delight in the way of thy Testimonies , then in all manner of riches . Amen . O Praise the Lord all ye his servants , ye that by night stand in the house of the Lord. With these , O Lord , I lift up my hands to thy Sanctuary , and will praise thy Name . O Lord , be with me this Evening in all the mercies of Iesus Christ my Saviour . Amen . Miserae carnis meae infirmitatem tu nosti , qui finxisti me : Invisibilium hostium meorum vigilantiam tu nosti , qui vides eos ; Protegat me ala bonitatis tuae , per Jesum Christum Dominum nostrum . Amen . O Lord , there is no hiding me from thy presence : For if I should say , the darkness shall cover me , then shall my night be turned to day . For the darkness is no darkness with thee , but the night is as clear as the day , the darkness and the light to thee are both alike . Therefore , O God , I present my self open before thee , O cleanse my soul , that it may rejoyce to be seen of thee in Iesus Christ. Amen . Die jam transacto , gra●ias tibi ago Domine , gloriam tibi tribuo , quod sine scandalo ; hymnis effero , quod liber ab insidiis diem transegerim , per Jesum Christum Dominum nostrum . Amen . Thy righteousness , O God , is very high , and great things are they which thou hast done for me . O God , who is like unto thee ? Thou hast brought me to great honour , and comforted me on every side . Therefore will I praise thee and thy righteousness , O God , and unto thee will I sing , O thou holy One of Israel . My lips will be glad when I sing unto thee , and so will my soul which thou hast delivered . My tongue also shall talk of thy righteousness all the day long : for many are confounded & brought to shame that have sought to do me evil . O Lord , continue thy blessings to me , and multiply my thankfulness to thee , through Iesus Christ our Lord. Amen . O Lord , thou keeper of Israel , which in the watch over thy servants dost neither slumber nor sleep , be my keeper , and preserve me this night . O keep my soul. Amen . Lord , give me grace to make haste , and not prolong the time to keep thy Commandments . That I may call my own ways to remembrance , and turn my feet to thy Testimonies . And then at midnight will I rise and give thee thanks , because of thy righteous judgments , O Lord my strength and my Redeemer . Amen . Wo is me , that I am constrain●d to dwell with Mesech , and to have my habitation among the tents of Kedar : For my soul hath too long dwelt among them that are enemies unto peace : Too long , O Lord , but that it is thy good pleasure to continue my dwelling in this vale of misery . Amen . Quid es , ô Deus meus ? Quid rogo nisi Dominum , Deus ? Quis enim Dominus praeter Dominum , aut quis Deus praeter Deum nostrum ? Summe , Optime , Potentissime , Misericordissime & Iustissime , Secretissime & Presentissime , Pulcherrime & Fortissime , Stabilis & Incomprehensibilis , Immutabilis , mutans omnia . Nunquam novus , nunquam vetus , innovans omnia , & in vetustatem perducens superbos , & nesciunt . Semper agens , semper quietus , colligens & non egens . Portans , & implens , & protegens , creans , & nutriens , & perficiens . Quaeris , cum nihil desit tibi . Amas , necaestuas . Zelas , & securus es . Poenitet te , & non doles . Irasceris , & tranquillus es . Opera mutas , non consilium . Recipis quod invenis , & nunquam amisisti . Nunquam inops , & gaudes lucris . Nunquam avarus , & usuras exigis . Supererogatur tibi ut debeas , & quis habet quicquam non tuum ? Reddis debita , nulli debens : Donas debita , nihil perdens . Et quid dicimus , Deus meus , vita mea , dulcedo mea sancta ? Aut quid dicit aliquis , quum de te dicit ? Et vae tacentibus de te , quoniam loquaces muti sunt : Miserere mei Deus , ut loquar de te , & glorificem nomen tuum . Amen . PROSPERA . LOrd , this is the time of fear , keep thy servant from Presumptuous sins , lest they get the dominion over me : That though my sins be many and great , yet I may be innocent from the Great offence , even for Iesus Christ his sake . Amen . O Lord , make me worthy of the place to which thou hast raised me in thy Church , that all my endeavours may be to make Truth and Peace meet together . In this course give me understanding to discover my enemies , and wisdom to prevent them : A heart to love my friends , and carriage that may bind them . Lord , make me love thy Church , and the place where thine honour dwelleth ; that as thou hast honoured me above many others , so I may honour thee above all , and spend whatsoever is acceptable in the poor remainder of my life to serve thee in thy Church , through Iesus Christ our Lord. Amen . O Lord , turn away mine eyes that they behold not vanity , and quicken thou me in thy way . Amen . O Domine misericors , quando a te ipse exoratus , ( nec enim unquam ita vivimus , ut exorare mereamur , ) pacificos nobis dies , proventus uberes , divitem bonis omnibus tranquillitatem , & abundantiam dederis super vota crescentem , ne sinas me tanta secundarum rerum prosperitate corrumpi , ne & tui penitus obliviscar & mei : sed humilitatem & gratitudinem adauge , per Jesum Christum Dominum nostrum . Amen . Familia . Domus . VIsita quaeso , Domine , habitationem meam , et omnes insidias Inimici ab ea longe repelle : Angeli tui sancti habitent in ea , & nos in pace & sanitate custodiant , & benedictio tua sit super nos semper , per Jesum Christum Dominum nostrum . Amen . Linguae fraenum . LEt the words of my mouth , and the meditations of my heart , be alwaies acceptable in thy sight , O Lord my strength and my Redeemer . Amen . Lord , keep my tongue from evil , and my lips that they speak no guile : that so I may eschew evil and do good , seek peace and ensue it . Amen . O Lord , give me the mouth of the righteous , that it may be exercised in wisdom , and that my tongue may be talking of judgment . Amen . Lord , I have said in thy grace , I will take heed unto my waies , that I offend not in my tongue . Give me , O give me that grace , that I may take this heed , that I may keep my mouth , as it were with a bridle ; especially when the ungodly is in my sight , be it never so much pain or grief unto me . Hear me , and grant , even for Christ Iesus sake . Amen . Let the freewill offerings of my mouth please thee , O Lord , and teach me thy Judgments . Amen . O Lord , set a watch before my mouth , and keep the door of my lips , and let not my heart be inclined to any thing that is evil . Amen . O Lord , set a watch before my mouth , and a seal of wisdom upon my lips , that I fall not suddenly by them ; and that my tongue destroy me not . Amen . Afflictiones . IF I find favour in thine eyes , O Lord , thou wilt bring me again , and shew me both the Ark and the Tabernacle , and set me right in thy service , and make me joyful and glad in thee . But if thou say , ( O for Iesus his sake say it not , ) I have no pleasure in thee ; behold , here I am , do with me as seemeth good in thine own eyes . Amen . O Lord , though I be afflicted on every side , let me not be in distress : Though in want of some of thy comforts , yet not of all : Though I be chastned , yet let me not be forsaken : Though I be cast down , let me not perish : And though my outward man decay and perish , yet let my inward man be renewed daily , even for Iesus Christ his sake . Amen . O Lord , whatsoever thou shalt lay upon me , I will hold my peace , and not open my mouth , because it is thy doing and my deserving . Amen . O Lord , thou hast dealt graciously with thy servant according to thy word . For before I was troubled I went wrong , but now have I prayed that I may keep thy Law. And it is good for me that I have been in trouble , that so I may learn still to keep it better , in the mercies of Iesus Christ. Amen . I know , O Lord , that thy Judgments are right , & that thou of very faithfulness hast caused me to be troubled . O let thy merciful kindness be my comfort , according to thy word unto thy servant , even for Iesus Christ his sake . Amen . O Lord Almighty , O God of Israel , the soul that is in trouble , and the spirit that is vexed , cryeth unto thee . Hear , O Lord , and have mercy , for thou art merciful , and have pity upon me , because I have sinned before thee . For thou endurest for ever , but unless thou have mercy I utterly perish . Have mercy therefore even for Iesus Christ his sake . Amen . O Lord , remember thy promise , that the poor shall not alwayes be forgotten ; nor the patient abiding of the meek perish for ever . Amen . Lord , I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversities . Amen . Have mercy upon me , O Lord , for I am in trouble , and mine eye is consumed for very heaviness , yea , my soul and my body . My strength faileth me because of mine iniquitie , and my bones are consumed : I am even become like a broken Vessel : For I have heard the blasphemy of the multitude , and fear is on every side . But my hope hath been and is in thee , O Lord , thou art my God , save and deliver me for Iesus Christ his sake . Amen . Why art thou so full of heaviness , O my soul , and why art thou so disquieted within me ? O put thy trust in God , that I may yet give him thanks for the help of his countenance . O my God , my soul is vexed within me , therefore will I remember thee . Amen . Up Lord , why sleepest thou ? Awake , and be not absent from us for ever : wherefore hidest thou thy face , and forgetest our misery and trouble ? For our soul is brought low even unto the dust , our belly cleaves unto the ground . Arise O Lord , and help us , and deliver us for thy mercies sake . Amen . In thee , O Lord , have I put my trust , let me never be put to confusion , deliver me in thy righteousness . Bow down thine ear to me , make haste to deliver me . Be thou my strong rock and house of defence , that thou mayest save me . Be also my guide , and lead me for thy Names sake . Amen . O God , the enemy cryeth so , and the ungodly cometh on so fast , that they threaten to overbear me , they are minded to do me some mischief , so maliciously are they set against me . My heart is disquieted within me , and the fear of death is fallen upon me . Fearfulness and trembling and an horrible dread hath overwhelmed me . And I said , O that I had wings like a dove , that I might flie away and be at rest : that I might make hast to escape the stormy wind and tempest . But be thou my helper , and I will magnifie thee , O Lord my strength and my Redeemer . Amen . O be thou my help in trouble , for vain is the help of man. Amen . Gracious Father , the life of man is a warfare upon earth , and the dangers which assault us are diversly pointed against us . I humbly beseech thee be present with me in all ●●e course and passages of my life ; but especially in the services of my Calling . Suffer no malice to be able to hurt me , no cunning to circumvent me , no violence to oppress me , no falshood to betray me . That which I cannot foresee , I beseech thee prevent : That which I cannot withstand , I beseech thee master : That which I do not fear , I beseech thee unmask and frustrate ; that being delivered from all danger both of soul and body , I may praise thee the deliverer , and see how happy a thing it is to make the Lord of Hosts my helper in the day of fear and trouble . Especially , O Lord , bless and preserve me at this time from , ●c . that I may glorifie thee for this deliverance also , and be safe in the merits and the mercies of Iesus Christ my only Lord and Saviour . Amen . O Lord , thou hast fed me with the bread of affliction , and given me plenty of tears to drink . I am become a very strife to my neighbours , and mine enemies laugh me to scorn . But turn thee again , thou God of Hosts , shew me the light of thy countenance , and I shall be whole . Amen . Help me , O Lord my God , O save me according to thy mercy ; and then the world shall know that this is thy hand , and that thou Lord hast done it . Amen Lord Iesu , Amen . If my delight had not been in thy Law , I should have perished in my trouble . O continue my delight . Amen . Pestilentia . DEliver me , O Lord , from all my offences , and make me not a rebuke to the foolish . Take , I humbly beseech thee , thy plague away from thy people , for we begin to be consumed by means of thy heavy hand . And for Iesus Christ his sake lay neither me nor mine under this uncomfortable disease . Amen . O Lord , deliver me from the ●nare of the hunter , and from the noisome pestilence : O defend me under thy wings , and keep me safe under thy feathers , that I may not be afraid for any terror by night , nor for the arrow that flyeth by day ; for the pestilence that walketh in the darkness , nor for the sickness that destroyeth in the noon-day . Though thousands fall beside me , and ten thousands at my right hand , yet let it not come near me , even for Iesus Christ his sake . Amen . O Lord , thou art my hope , I beseech thee let no evil happen unto me , neither let any plague come nigh my dwelling ; but give thine Angels charge over me to keep me in all my wayes , O Lord my strength and my Redeemer . Amen . O let the sorrowful sighing of them whom thou hast visited come before thee ; and according to the greatness both of thy power and mercy preserve thou them that are appointed to die , even for Iesus Christ his sake . Amen . O Lord , I beseech thee favourably to hear the prayers of thy humble servant ; that I & my Family , which are justly punished for our offences , may be mercifully delivered by thy goodness from this and all other infection both of soul and body : that so we may live both to serve and to praise thee , to the glory of thy great Name , through Iesus Christ our Lord and only Saviour . Amen . O Almighty God , which in thy wrath in the time of King David didst slay with the plague of Pestilence threescore and ten thousand , and yet remembring thy mercy didst save the rest : Have pity upon us miserable sinners , that now are visited with great sickness and mortality ; and like as thou didst then command thine Angel to cease from punishing , so it may now please thee to withdraw from us this plague and grievous sickness , through Iesus Christ our Lord. Amen . O Lord God , who hast wounded us for our sins , and consumed us for our transgressions by thy late heavy and long-continued Visitation , and in the midst of that Judgment remembring mercy , hast redeemed us from death : We offer up unto thee our selves , our souls and bodies ( which thou hast now delivered ) to be a living sacrifice unto thee . And here I offer up unto thee , most merciful Father , in the name of all thy people , all possible praise and thanks , and shall ever magnifie thee , through Iesus Christ our Lord Amen . Morbus . O Lord , the sorrows of death compass me , and the snares of it are ready to overtake me . When thou wilt dissolve my tabernacle , thou alone knowest : therefore in this my trouble I will call upon thee my Lord , and will complain unto my God. O be with me at the instant of my death , and receive me for Iesus Christ his sake . Amen . Into thy hands I commend my spirit , for thou hast redeemed me , O Lord God of Truth . O Lord , thy hand is heavy upon me day and night , and my moisture is become like the drought in Sommer . I acknowledge my sin unto thee , O Lord , and my unrighteousness have I not hid . O Lord be merciful unto me . Amen . O Lord , hear my prayer , and with thine ears consider my calling , hold not thy peace at my tears . For I am a stranger with thee and a sojourner , as all my Fathers were . O spare me a little , that I may recover my strength before I go hence and be no more seen . Amen . O Domine , media vita in morte sumus , unde aut a quo quaerimus auxilium , nisi a te Domine , qui tamen pro peccatis nostris merito infensus es nobis ? Sancte fortis , sancte misericors Salvator , amarissimis poenis mortis aeternae ne tradas me . Ne projicias me in tempore aegritudinis meae , quum deficit virtus mea ne derelinquas me . Domine , ante te omne desiderium meum , & suspiria mea a te non sunt abscondita . Nosti , Domine , nosti intima Cordis mei ; ne quaeso occludas precibus meis aures misericordiae tuae . Quin parce mihi ô Domine sanctissime , ô Omnipotens Deus , sanctus & Salvator maxime misericors , dignissime & aeterne Iudex , ne sinas me in hora mea novissima pro● quocunque terrore mortis excidere a te . Amen , O Domine Salvator Jesu . O Lord , the snares of● death compass me round about , the pains of hell get hold upon me . I have found trouble and heaviness , but will call upon thy Name , O Lord ; O Lord deliver my soul. Deliver my soul from death , mine eyes from tears , and my feet from falling : that I may walk before thee in the land of the living . Amen . Thou , O Lord , hast chastened and corrected me , but not given me yet over unto death . Open me the gates of righteousness , that I may go into them , and give thanks unto the Lord. Amen . There is no health in my flesh by reason of thy wrath , neither is there any rest in my bones by reason of my sin . Yet , O Lord , be merciful unto me and heal me , even for thy Names sake . Amen . O Lord , I give thee humble and hearty thanks for the great and almost miraculous bringing of me back from the bottom of my grave . What thou hast further for me to do or to suffer , thou alone knowest : Lord give me patience and courage , and all Christian resolution to do thee service , and grace to do it . And let me not live longer then to honour thee , through Iesus Christ. Amen . Bellum . O My God , though mighty Nations gather together on heaps , yet let them be broken in pieces : though they take counsel together , bring it to nought . For though they pronounce a decree , yet it shall not stand , if thou , O God , be with us . Be with us therefore , O God , for Iesus Christ his sake . Amen . Blessed be thou , O Saviour of Israel , which didst destroy the assault of the Mighty man , by the hand of thy servant David , and gavest the Host of strangers into the hand of Ionathan ; shut up this Army in the hand of Israel , and let them be confounded with their power , and with their horsemen . Make them afraid , and consume their boldness and strength , that they may be astonished at their own destruction . Cast them down by the sword of them that love thee ; that we which love thy Name may praise thee and sing unto thee . Grant this for Iesus Christ his sake . Amen . O Lord of Hosts , give us strength that we may follow on upon our enemies and overtake them , and not return till we have destroyed them . O gird us with strength unto the Battail , that we may smite them that they may not be able to stand , but fall under our feet . And when thou hast thus blessed us , make us fall down at thy feet , and ever worship thee , through Iesus Christ our Lord , Amen . O make the wars to cease in all the world , break the Bow , and knap the Spear in sunder , and burn the Chariot in the fire ; that men may be still and know that thou art God , that thou wilt be exalted among the hea●hen , and in the earth . Amen . Lord , be not far off , put us not to confusion , but go out with our Armies and prosper them , that we may not turn our backs upon our Enemies , while they that hate us spoil our persons , our honour , and our goods . O sell not us thy poor people for nought ; make us not a rebuke to our insolent neighbours , nor a scorn to them that are round about us . Our confusion by reason of our sins is daily before us , and the shame of our face hath covered us . But , Lord , we humbly beseech thee forgive us our sins and deliver us , for Iesus Christ his sake . Amen . Hast thou forsaken us , O God ? and wilt not thou , O God , go forth with our Hosts ? O help us against the Enemy , for vain is the help of man. O Lord help us . Amen . O Almighty God , King of Kings , and Governour of all things , whose power no creature is able to resist , to whom it belongeth justly to punish sinners , and to be merciful to them that truly repent : Save and deliver us , we humbly beseech thee , from the hands of our Enemies , abate their pride , asswage their malice , and confound their devices , that we being armed with thy defence , may be preserved evermore from all perils , to glorifie thee who art the only giver of all victory , through the merits of thy only Son our Saviour , Iesus Christ. Amen . Almighty God , who art a strong tower of defence unto thy servants against the face of their Enemies : We give thee praise and thanks for our deliverance from those great and apparent dangers wherewith we were compassed . We acknowledge it thy great goodness that we were not delivered over as a prey unto them . And we humbly beseech thee to continue such thy mercies towards us , that all the world may know that thou art our Saviour and mighty Deliverer , through Iesus Christ our Lord. Amen . O Lord , bless the King , all his Commanders under him , and all his Souldiers . Cover all their heads , his especially , in the day of Battail . Teach all their hands to warre , & their fingers to fight . And bless all the Guides and Conductors of his Armies under him , with wisdom and courage , and faithfulness , watchfulness and diligence , and whatsoever else may lead on good success . And set a happy end , we humbly beseech thee , to all these Bloody distractions , and restore Peace and preserve Religion in integrity among us , even for Iesus Christ his sake . Amen . Paupertas . O Lord , when thou makest inquisition for blood , remember and forget not the complaint of the Poor . Arise , O Lord God , and lift up thy hand , forget not the Poor . Take his cause into thy hand , for he commits himself unto thee , and thou art the helper of the friendless . O be so still , even for Iesus Christ his sake . Amen . O praise the Lord ye that fear him , and magnifie him all ye of the seed of Iacob : For he hath not despised nor abhorred the low estate of the Poor , he hath not hid his face from him , but when he called unto him he heard him . O bow down thine ear and hear him still , O thou holy one of Israel . Amen . I am poor and needy , O God , make haste unto me : Thou art my helper and my deliverer , O Lord make no long tarrying . Amen . Dolor . LOrd , turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrows of my heart are inlarged , O bring thou me out of my troubles . Look upon mine adversity and misery , and forgive me all my sins , through Iesus Christ our Lord. Amen . Hear my crying , O God , give ear unto my prayer : from the ends of the earth , whither soever thou shalt cast me , I will call upon thee when my heart is in heaviness . O set me upon the Rock that is higher then I , to be my hope and a strong tower against my oppressors . Amen . Save me , O God , for the waters are entred into my soul. I stick fast in the deep mire where no stay is , I am come into deep waters , and the streams run over me . They that hate me without a cause are more then the hairs of my head , and they which would destroy me causless are mighty . O let not these water-floods drown me , neither let the deep swallow me up , and let not the pit shut her mouth upon me . Hear me , O Lord , for thy loving-kindness is great , turn unto me according to the multitude of thy tender mercies . Hide not thy face from thy servant , for I am in trouble , but draw near unto my soul and redeem it , for Iesus Christ his sake . Amen . My soul melteth away for very heaviness , comfort thou me according to thy word . Amen . O Lord , trouble and heaviness have taken hold upon me● ; patience , good Lord , that for all this my delight may be in thy Commandments . Amen . Infamia . O Lord , my sins have made me a rebuke to my neighbours , and to be laughed to scorn of them that are round about me . O suffer me not longer to be a by-word among the people . My confusion is daily before me , and the shame of my face hath covered me . The voice of the slanderer and blasphemer hath overtaken me . And though all this be come upon me , suffer me not , O Lord , to forget thee , or to behave my self frowardly in thy Covenant , through Iesus Christ our Lord. Amen . Destroy their tongues , O Lord , and divide them , for I have seen cruelty and strife in the City . But I will call upon thee , O Lord , and thou wilt save me . Amen . O Lord , send down from heaven , and save me from the reproof of them that would swallow me . Send out thy mercy and truth , for my soul is among Lions , I lie among the children of men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . O deliver me , and I shall magnifie thy Name for ever . Amen . I am become a Monster to many , but thou art my sure trust . O be my Anchor for ever . Amen . O remember , Lord , the rebuke that thy servant hath , and how I do bear in my bosom the rebukes of many people . O remember me . Amen . Vis. O Lord , the ungodly laid wait for me to destroy me , yet make me the more thankful , and the more careful to consider thy testimonies . Amen . O Lord , they draw nigh that of malice persecute me ; therefore be thou nigh at hand to help me , even for Iesus Christ his sake . Amen . Many , O Lord , they are that trouble me and persecute me , yet do I not swerve from thy Testimonies : yes , Lord , I do daily swerve from them . Quicken me as thou art wont . Amen . O take from me shame and rebuke , and I will keep thy Testimonies . O take away the rebuke that I am afraid of , for thy Judgments are good . O Lord do this for Iesus Christ his sake . Amen . Timor . LOrd , make me remember that the fear of thee is clean , and that thy Judgments are true and righteous altogether . Amen . O Lord , give me that grace that I may so carry my self , and that courage that I may so bear up my self , as that I may fear none but thee , nothing but that wherein I offend thee , even for Iesus Christ his sake . Amen . Fraudes . Dolus . O Lord , watch over thy servant ; for my familiar friends whom I trusted have laid wait for me . Be thou merciful unto me , O Lord , and deliver me from them : that even in this I may know thou favourest me , that mine Enemies are not able to triumph against me . Amen . Exalt thy self , O God , above the heavens , and thy glory upon all the earth . For men have laid a net for my steps , they have pressed down my soul , they have digged a pit before me . Lord , I desire not that they should fall into the midst of it themselves , but I beseech thee keep me out and deliver me , for thy mercy sake . Amen . Mine enemies lay wait for my soul , and take counsel together : They pursue me out of an opinion that thou , O God , hast forsaken me . But go not far from me , O God ; my God , haste to help me . Amen . O Lord , the proud have digged pits for me : They persecute me falsely , O be thou my help . They had almost made an end of me upon earth , yet suffer me not , I beseech thee , to depart from thy Commandments , for Iesus Christ his sake . Amen . Lord , keep me from the snare which malicious men have laid for me , and from the traps of wicked doers . If they will not repent , let them fall into their own nets together , but let me ever escape them . Amen . O Lord , I pour out my complaints before thee : Consider them , for I am brought very low . O deliver me from my persecutors , for they are too strong for me . Amen . Templi ingressus . LOrd , I will come into thy house upon the multitude of thy mercies , and in thy fear will I worship towards thy holy Temple . O bless me that I may . Amen . Hear the voice of my humble Petitions , O Lord , when I crie unto thee in this place , when I hold my hands towards the mercy-seat of thy holy Temple , even for Iesus Christ his sake . Amen . I will dwell in thy Tabernacle for ever , and my trust shall be under the covering of thy wings . O Lord , hear our desires , and give an heritage unto those that pray unto thee , and fear thy Name . Amen . O my God , I will go into thy Gates with thanksgiving , and into thy Courts with praise : I will be thankful unto thee , and speak good of thy Name : For thou , Lord , art gracious , thy mercy is everlasting , and thy truth endureth from generation to generation . Amen . O Lord , I love the habitation of thy House , and the place where thine Honour dwelleth . O shut not up my soul with impenitent sinners , but give me plenty of thy grace , even for Iesus Christ his sake . Amen . Fames . BE merciful , O Lord , and remember us , that we be not confounded in these perillous times , and that in these daies of dearth we may have enough , and a free heart and hand to bestow it upon thy poor ones , even for Iesus Christ his sake . Amen . O Lord , our sins have prevailed against us , yet be thou merciful unto our transgressions . O visit the earth , and prepare corn for the Inhabitants thereof . Crown the year with thy goodness , and let no cloud drop other then fatness ; that the very Hills may rejoyce 〈◊〉 every side ; that the Pastures may be covered with sheep and the Vallies with corn , that thy People may rejoyce and sing unto thee , through Iesus Christ our Lord. Amen . O God heavenly Father , who by thy Son Iesus Christ hast promised to all them that seek thy Kingdom and the righteousness thereof , all things necessary for their bodily sustenance : Behold , we beseech thee , the afflictions of thy people , and grant that the scarcity and dearth ( which we do now most justly suffer for our sins ) may through thy goodness be mercifully turned into cheapness and plenty , for the love of Iesus Christ our Lord. Amen . O Lord , be m●●cifully pleased to give and preserve to our use the kindly fruits of the Earth , so that in due time we may enjoy them , and praise thee , through Iesus Christ our Lord. Amen . Pluvia . O God , heavenly Father , whose gift it is that the Rain doth fall , the Earth is fruitful , Beasts increase , and Fishes do multiply ; Send us , we beseech thee , such moderate rain and showres , that we may receive the fruits of the earth to our comfort , and to thy honour , through Iesus Christ our Lord. Amen . Serenitas . O Lord God , which for the sin of Man didst once drown all the world except eight persons● and afterward of thy great mercy didst promise never to destroy it so again : We humbly beseech thee , that though we● for our iniquities have worthily deserved a plague of rain and waters , yet upon our true repentance thou wilt give us such weather , whereby we may receive the fruits of the earth in due season ; and learn both by thy punishment to amend our lives , and for thy clemency to give thee praise and glory , through Iesus Christ our Lord. Amen . Poenitentiales . 6. 32. 38. 51. 102. 130. 143. O Lord , turn thee again now at the last , and be gracious unto thy servant . O satisfie me with thy mercy , and that soon , so shall I rejoyce and be glad all the dayes of my life . And when thou hast forgiven my sins , O comfort me again after the time that thou hast plagued me , and for the years wherein I have suffered adversity , O Iesus Christ my Saviour , and be merciful . Amen . O Lord , my flesh trembleth for fear of thee , and I am afraid of thy Judgments ; yet stablish me according to thy word , that I may live , and let me not be disappointed of my hope , even for Iesus Christ his sake . Amen . I have gone astray like a sheep that is lost ; O seek thy servant , that I may not forget thy Commandments , bu● return to thee . Amen . O Lord , our iniquities testifie against us ; for our backslidings are many , and we have sinned against thee : yet , O thou hope of Israel , thou Saviour thereof in time of trouble , shew mercy fo● thy Names sake ; and on me especially . For why shouldest thou be as a stranger in my soul , or as a wayfaring man that turns aside to tarry but for a night ? O Lord be and dwell in the midst of me , for thy Name is called upon me . Leave me not O God of my salvation , but have mercy for Iesus Christ his sake . Amen . For thy Names sake , O Lord. be merciful unto my sin , for it is great . Amen . O Lord Almighty , I acknowledge and confess I am not worthy to lift up mine eyes to heaven , much less to present my self before thee with any confidence that thou shouldest hear my pray●ers and grant my requests , if I consider my own deser●ing : For my Conscience accuses me , and my sins witness against me ; and thou art a just and an upright Judge , and wilt not justifie any sinner in his transgressions . O Lord , suffer me not to be swallowed up of death and desperation , but in the multitude of thy mercies pardon me , O Lord , for thy goodness sake . For though I am a worm and no man , yet thou art my Creator , and I am the work of thy hands ; yea , thou art my Father , and I thy Son : Thou my Shepheard , & I one of thy stragling Flock : Thou my Redeemer , and I one of thy People whom thou hast dearly bought : Thou my God , and I thy Creature . O correct me not in thine anger , O Lord , neither punish me according to my deservings , but remember my weakness as well as my sin , and have mercy upon me for my dearest Saviours sake Iesus Christ. Amen . Almighty & everlasting God , which hatest nothing that thou hast made , and forgivest the sins of all them that are penitent ; Create & make in me a new and contrite heart , that I may worthily lament my sins , and acknowledge my wretchedness , and obtain of thee the God of all mercie perfect remission and forgiveness , through Iesus Christ our Lord. Amen . Almighty & everliving God , which art alwaies more ready to hear then we to pray , and usest to give more then either we desire or deserve ; Pour down upon me most miserable sinner the abundance of thy mercy , forgiving me those things whereof my conscience is afraid , and giving me that which my prayer dares not presume to ask . Grant this for Iesus Christ his sake , our Lord and only Saviour . Amen . Grant , I beseech thee merciful God , to me thy sinful but humble servant pardon and peace , that I may be cleansed from all my sins , and serve thee with a quiet mind , through Iesus Christ our Lord. Amen . Lord , I beseech thee , free me from all my offences , and by thy bountiful goodness deliver me from the bands of all those sins which by my ignorance , frailty , or wilfulness I have committed . Grant this even for Iesus Christ our Lord. Amen . O God merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as besorrowful ; Mercifully assist my prayers that I make before thee in all my troubles and adversities whensoever they oppress me : and graciously hear me , that those evils which the craft and subtilty of the devil or man worketh against me be brought to nought , and by the providence of thy goodness so dispersed , that I thy poor servant being overcome by no temptation , nor hurt by any persecution , may evermore give thanks unto thee in thy holy Church , through Iesus Christ our Lord. Amen . O Lord , of thy great goodness I beseech thee give me true repentance , and forgive me all my sins , negligences , and ignorances , and indue me with the grace of thy holy Spirit , that I may amend my life according to thy holy word , through Iesus Christ our Lord. Amen . O God , whose nature and property is ever to have mercy and to forgive , receive my humble petitions : And though I am tied and bound with the chain of my sins , yet let the pitifulness of thy great mercy loose me , and that for Iesus Christ his sake . Amen . Exaudi quaeso , Domine , supplicis preces , & confitentis tibi parce peccatis , ut pariter mihi indulgentiam tribuas benignus & pacem , per Dominum nostrum Jesum Christum . Amen . Omnipotens Deus , qui aquam de petra produxisti , educ de duritia cordis mei compunctionis lachrimas ; ut peccata mea ita plangere valeam , ut remissionem eorum te miserante accipiam , per Jesum Christum Dominum nostrum . Amen . Almighty God , Father of our Lord Iesus Christ , Maker of all things , Judge of all men ; I acknowledge and bewail my manifold sins and wickedness , which I have from time to time most grievously committed , by thought , word , and deed against thy divine Majesty , provoking most justly thy wrath and indignation against me . I do earnestly repent , and am heartily sorry for these my misdoings , the remembrance of them is grievous unto me , the burden of them is intolerable . Have mercy upon me , have mercy upon me , most merciful Father . For thy Son our Lord Iesus Christ his sake , forgive me all that is past , and grant that I may ever hereafter serve and please thee in newness of life , to the honour and glory of thy Name , through Iesus Christ our Lord. Amen . Almighty God , and my most merciful Father , who of thy tender mercy hast promised forgiveness of sins to all them which with hearty repentance and true faith turn unto thee ; Have mercy upon me , pardon and deliver me from all my sins , confirm and strengthen me in all goodness , and bring me to everlasting life , through Iesus Christ our Lord. Amen . Piissime Domine , misericordissime Deus , sufficiat mihi quod hucusque peccavi , quod contempsi , quod foetoribus carnis meae satisfeci , jam nu●● te inspirante voveo me a nequitia mea conversurum . Adjuva , Domine , & des ut impleam , in & per Jesum Christum Dominum nostrum . Amen . Gratiarum actio & Laudes . I Will magnifie thee , O Lord , for thou hast set me up , and not made my foes to triumph over me . O Lord , my God I cried unto thee , and thou hast healed me , thou hast kept my life from them that go down into the pit . Sing praises unto the Lord , O my soul , and give thanks unto him for a remembrance of his holiness . Amen . O my soul , be joyful in the Lord and rejoyce in his Sal●●●ion . All my bones shall say ; Lord , who is like unto thee , which deliverest the poor from him that is too strong for him : yea , the poor and him that is in misery from him that spoileth him . Amen . I will give thanks unto thee , O Lord , according to thy righteousness , and I will praise thy Name , O Lord most high . O Lord , thou art high and terrible , a great King over all the Earth ; thou hast subdued the people under us , and the Nations under our feet : therefore will I sing praises unto thee , O God , who art greatly to be exalted . Amen . Thy Vows are upon me , O my God , I will render praise unto thee ; for thou hast delivered my soul from death , and my feet from falling , that I may yet walk before thee , O my God , in the light of the living , and bless thee . Amen . Gratias tibi Deus ; Gratias tibi vera & una Trinitas , una & trina Veritas , trina & una Unitas . Gratias tibi Deus Pater , qui & Filium tuum ostendisti , & mihi Doctorem dedisti . O & semper des in misericordiis antiquis . Amen . My heart is ready , O Lord , my heart is ready , I will sing and give praise ; yea , I will praise thee among the People , and I will sing unto thee among the Nations . O let thy Mercy which is great unto the heavens● and thy Truth which reacheth unto the clouds , imbrace me and preserve me to thee , through Iesus Christ our Lord. Amen . I will give thanks unto thee , O Lord , with my whole heart , I will speak of all thy marvellous works : I will be glad and rejoyce in thee , yea , my songs will I make of thy Name , O thou most highest . For thou hast maintained my right and my cause , thou art set in the Throne that judgest right . Lord , continue to be my defence against the oppressor , and my refuge in due time of trouble , that I may ever rejoyce in thy Salvation Iesus Christ. Amen . My trust is in thee , O God , and my heart is joyful in thy salvation . I will sing unto thee , O Lord , because thou hast dealt so lovingly with me ; yea , I will praise thy Name , O Lord most highest . Amen . O praise the Lord with me ye that fear him , magnifie him all ye of the seed of Iacob . My praise shall be of thee in the great Congregation , and my vows will I perform in the sight of them that fear thee . Amen . What profit is there in my blood , when I go down to the pit ? Shall the dust give thanks unto thee , or shall it declare thy truth ? Hear , O Lord , and have mercy upon me ; Lord , be thou my helper . Thou hast turned my heaviness into joy ; thou hast put off my sackcloth , and girded me with gladness : therefore will I sing of thy praise without ceasing . O my God , I will give thanks unto thee for ever . Amen . I will alwaies give thanks unto thee , O Lord , thy praise shall ever be in my mouth . My soul shall make her boast of thee , O my God , and the humble shall hear thereof and be glad . For I sought thee , O Lord , and thou heardest me , and didst deliver me out of all my fear , even for Iesus Christ his sake . Amen . Let my mouth be filled with praise , and with thy glory every day . Amen . O Lord , who is like unto thee ? For thou hast shewed me great troubles and adversities● but thou wilt , I hope , return and quicken me , thou wilt return and take me out of this depth . Amen . I will thank thee , O Lord my God , with all my heart , and will praise thy Name for ever : For great is thy mercy towards me , and thou hast delivered my soul from the nethermost Hell. O deliver it still for Iesus Christ his sake . Amen . O Lord , I give thee humble and hearty thanks for the measure of knowledge which thou hast given me of thy truth ; for giving me a love to it , and thy Church : for quieting my soul in the midst of thy Churches distractions ; for the measure of rest and repose which thou hast given me in thee , whereas no true content is found without thee . Lord , I give thee humble thanks likewise for the temporal blessings which thou hast heaped on me ; the favour of my Leige Lord and Soveraign : the place to which thou hast raised me : the means which thou hast given me to do good . Lord , I cannot name all thy blessings , how shall I thank thee for them ? Lord , I will thank thee for them by honouring thee in them . O give a heart to desire all this , and grace to perform it ; that my sins may be forgiven me , and that I may be thine , through Iesus Christ our Lord. Amen . O praise the Lord , for he is gracious : O sing unto his Name , for it is lovely . I will give thanks unto thee , O Lord , with my whole heart , I will worship towards thy holy Temple , and praise thy Name ; and that because of thy loving kindness and truth , for thou hast magnified thy Name and thy Word above all things . Lord , give me grace to obey thy Word , and to honour thy Name for ever , in Iesus Christ our Lord. Amen . Pro Inimicis . O Lord , I beseech thee , forgive mine enemies all their sins against thee ; and give me that measure of thy grace , that for their hatred . I may love them , for their cursing I may bless them , for their injury I may do them good , and for their persecution I may pray for them . Lord , I pray for them ; forgive them , for they know not what they do . Amen . Deus Pacis & Charitatis , da omnibus inimicis mihi pacem & charitatem , omniumque remissionem peccatorum , meque ab eorum insidiis potenter eripe ; per Jesum Christum Dominum nostrum . Amen . O Lord , consider mine Enemies how many they are ; and they bear a tyrannous hate against me . Lord , deliver me from them . Amen . Almighty God , I humbly be●seech thee , look upon the hearty de●ires of thy humble servant , and stretch out the right hand of thy Majestie to be my defence against all mine Enemies , through Iesus Christ our Lord. Amen . Be merciful unto me , O God , for mine Enemies would swallow me up , and many they are which fight against me , O thou most highest ; they gather together and keep themselves close , they mark my steps , because they lay wait for my soul. But when I was afraid I trusted in thee and when I cry , then shall mine Enemies turn back . This thou wilt make me know , when thou art with me : Be with me therefore , O Lord , and let me see deliverance . Amen . O Lord , let not them that are mine Enemies triumph over me , neither let them wink with their eyes that hate me either without a cause , or for thy cause . Amen . O Lord God , in thee have I put my trust , save me from all them that persecute me , and deliver me ; lest they devour my soul like a Lyon , and tear it in pieces while there is none to help . Lift up thy self , O God , because of the indignation of mine Enemies : arise up for me in the Judgment which thou hast commanded , that my help may still be from thee , O God , who preservest them that are true of heart . Amen . Have mercy upon me , O God , consider the trouble which I suffer of them that hate me , O thou that liftest me up from the gates of death . Amen . Hear my voice , O God , in my prayer , preserve my life from fear of the Enemy ; hide me from the conspiracy of the wicked , and from the rage of the workers of iniquity . They have whet their tongues like a sword , and shoot out their arrows , even bitter words : Lord , deliver me from them . Amen . Episcopatus . DE●s omnium fidelium Pastor & Rector , me Famulum tuum , quem Pastorem Ecclesiae Cantuar. praeesse voluisti , propitius respice : Da mihi , humillime peta , verbo & exemplo quibus p●aesum proficere . Ut una cum Grege mihi credito ad vitam perveniam sempiternam , per Jesum Christum Dominum nostrum . Amen . O Deus mi , Pater clementissime , gratia tua ita in me operetur , ut sim humilis in recusando omne magn●m minist●●ium , subditus tamen in suscipiendo , ●idelis in servando , st●enuus in exequendo , i● regendo populo vigilans , in corrigendo vehemens , in amando a●dens , in sustinendo patiens , in moderando prudens : ut proiis quibus praesum Deo me interponam consulenti , opponam i●ascenti , in fiducia & meritis Jesu Christi Salvatoris nostri . Amen . O Lord , as the rain cometh down from heaven , and returns not thither , but waters the Earth , and makes it bud and bring forth , that it may give seed to the sower , and bread to him that eateth : So let thy Word be that goeth out of my mouth , let it not return to me void , but accomplish that which thou wilt , and prosper in the thing whereto thou hast sent it , that the people committed to my charge may go out with joy , and be led forth in peace to thy freshest waters of comfort , in Iesus Christ our Lord. Amen . O Son of God , thou which takest away the sins of the world , have mercy upon me in this heavy Charge . Amen . Rex . O Lord , grant the King a long life , that his years may endure as many ages : Furnish him with wise and safe Counsels , and give him a heart of courage and constancy to pursue them . O prepare thy loving mercy and faithfulness for him , that they may preserve him ; so will I alwaies sing praises unto thy Name , through Iesus Christ our Lord. Amen . O Lord , hear the King in the day of his trouble , that thy Name , O God of Iacob , may defend him . Send him help from thy Sanctuary , and strength out of Sion . Grant him his hearts desire , & fulfill all his mind . Set his heart firm upon thee , and upon other things , but as they are in and from thee : that we his Servants under thee may see with joy that thou helpest thine Anointed , and that thou wilt hear him from thy holy Heaven , even with the wholsome strength of thy right hand . And , O Lord , close not mine eyes till I see thy favour shine ou● upon him , even for Iesus Christ his sake . Amen . Ecclesia . O Lord , we humbly beseech thee to keep thy Church and Houshold continually in thy true Religion , that they which do lean only upon hope of thy heavenly grace , may evermore be defended by thy mighty power : And that I may humbly and faithfully serve thee in this thy Church , through Iesus Christ our Lord. Amen . Gracious Father , I humbly beseech thee , for thy holy Catholick Church , fill it with all truth ; in all truth with all peace . Where it is corrupt , purge it : where it is in error , direct it : where it is superstitious , rectifie it : where any thing is amiss , reform it : where it is right , strengthen and confirm it : where it is in want , furnish it : where it is divided and rent asunder , make up the breaches of it , O thou holy one of Israel . Amen . O merciful God , since thou hast ordered me to live in these times , in which the rents of thy Church are grievous ; I humbly beseech thee to guide me , that the divisions of men may not separate me either from thee or it , that I may ever labour the preservation of truth and peace , that where for and by our sins the peace of it succeeds not , thou wilt yet accept my will for the deed , that I may still pray , even while thou grantest not , because I know thou wilt grant it when thou seest it fit . In the mean time bless , I beseech thee , this Church in which I live , that in it I may honour and serve thee all the daies of my life , and after this be glorified by thee , through Iesus Christ our Lord. Amen . O Lord thou hast brought a Vine out of Egypt and planted it ; thou madest room for it , and when it had taken root it filled the land . O why hast thou broken down her hedge , that all which go by pluck off her grapes : the wild boar out of the wood rooteth it up , and the wild beasts of the field devour it . O turn thee again thou God of Hosts , look down from heaven , behold and visit this Vine , and the place of the Vineyard that thy right hand hath planted , and the branch that thou madest so strong for thy self . Lord , hear me for Iesus Christ his sake . Amen . O Lord , except thou buildest the house , their labour is but lost that build it : and except thou , O Lord , keep the City , the Watchman waketh but in vain . It is but lost labour to rise early , and take late rest , and to eat the bread of carefulness , if thou bless not the endeavours that seek the peace and the welfare of thy Church . Therefore , O Lord , build thy Church and keep it , and take care for it , that there may be no lost labour amo●g the builders of it . Amen . O Lord our God , the great , the mighty , and the terrible God ; O thou which keepest covenant and mercy , let not all the trouble seem little before thee that hath come upon us , upon our Priests , upon the Houses built and dedicated to thy Name , upon the Maintenance for them that serve at thy Altar , upon our Kings , State , and People since that day of affliction . Thou art just in all that is brought upon us : For thou hast done right , but we have done wickedly . Yet , O Lord , have mercy , and turn to us again , for Iesus and his mercy sake . Amen . Respublica . O Lord , thou which bringest the counsels of the Heathen to nought , and makest the devices of the people to be of none effect , and castest out the counsels of Princes when they have offended thee : Have mercy upon this Kingdom , forgive the sins of this People ; turn thee unto them and bless them , that the world may say , Blessed are the people whose God is the Lord Iehovah , and blessed are the folk that he hath chosen to him to be his Inheritance . Lord , hear and grant for Iesus Christ his sake . Amen . Lord , bless this Kingdom , that Religion and Virtue may season all sorts of men : that there may be Peace within the Gates , and Plenty within the Palaces of it . In Peace I beseech thee so preserve it , that it corrupt not : In War so defend it , that it suffer not : In Plenty so order it , that it riot not : In Want so pacifie and moderate it , that it may patiently and peaceably seek thee , the only full supply both of Men and States ; that so it may continue a Place and a People to do thee service to the end of time , through Iesus Christ our only Saviour and Redeemer . Amen . O Lord , according to all thy righteousness , I beseech thee let thine anger be turned away from this City and thy People ; and cause thy face to shine upon whatsoever is desolate therein , for Iesus Christ his sake . Amen . Pro Afflictis . O Let the sorrowful sighing of the Prisoners come before thee , and according to the greatness of thy power preserve thou them that are appointed to die , even for Iesus Christ our Lord. Amen . Regnum Angliae . BEnedic , Domine Deus omnipotens , Regnum hoc , ut sit in eo sanitas , castitas , victoria , virtus omnis , & gratiarum actio Deo Patri , & Filio , & Spiritui Sancto : et haec Benedictio maneat super hoc Regnum , & super habitantes in eo , per Jesum Christum Dominum nostrum . Amen . Iejunium . O Lord , the zeal of thine house hath even eaten me up , and the rebukes of them which rebuked thee , are fallen upon me : Therefore I wept and chastned my self with fasting , and that was turned to my reproof . I put on sackcloth also , and they jested upon me : they that sate in the gate also spake against me , and the drunkards made songs upon me . But , Lord , I make my prayer unto thee , & , I hope , in an acceptable time . O hear me in the multitude of thy mercies , which are in Iesus Christ our Saviour Amen . Quadragesima . O Lord , which for our sake didst fast fourty days & fourty nights ; Give us grace to use such abstinence , that our flesh being subdued to the spirit , we may ever obey thy godly motions , in righteousness and true holiness , to thy honour and glory , who livest and raignest one God with the Father and the Holy Ghost . Amen . Rogationes . STir up , I beseech thee O Lord , the wills of thy faithful people , that they plenteously bringing forth the fruit of good works , may of thee be plenteously rewarded , through Iesus Christ our Lord. Amen . Iejunia quatuor Temporum . ALmighty God , the giver of all good gifts , who of thy divine Providence hast appointed divers Orders in the Church ; Give thy grace , I humbly beseech thee , to all those which are to be called to any Office and Administration in the same : and so replenish them with the truth of thy doctrine , and innocence of life ; that they may faithfully serve before thee , to the glory of thy great Name , and the benefit of thy holy Church , through Iesus Christ our Lord. Amen . Consecrationes . Ordinationes . O Lord , I am now at thy Altar , at thy work ; keep me that I lay not my hands suddenly upon any man , lest I be partaker of other mens sins : but that I may keep my self pure , in Iesus Christ our Lord. Amen . Lord , give me grace , that as oft as they shall come in my way , I may put them in remembrance whom I have ordained , that they stir up the gift of God that is in them by the putting on of my hands , through Iesus Christ our Lord. Amen . Grant , O Lord I beseech thee , that the course of this world may be so peaceably ordered by thy Governance , that thy Church may joyfully serve thee in all godly quietness , through Iesus Christ our Lord. Amen . Lord , I beseech thee , let thy continual mercy cleanse and defend thy Church . And because it cannot continue in safety without thy succour ; preserve it evermore by thy help and goodness , through Iesus Christ our Lord. Amen . Lord , I beseech thee , keep thy Houshold the Church in continual godliness ; that through thy protection it may be free from all adversities , and devoutly given to serve thee in good works , to the glory of thy Name , through Iesus Christ our Lord. Amen . Exilium . LOrd , send me not to the waters of Babylon , that I may have no cause to weep when I remember Sion : that no mans cruelty may lead me away captive , nor no mans scorn call upon me to sing in my heaviness . But that in my Country where I learnd to serve thee , I may live to honour thee all the daies of my life , even for Iesus Christ his sake . Amen . Martyrium . LOrd , make me remember the bones of thy Saints , how they lie scattered before the pit , even as when one heweth wood upon the earth . O Lord , mine eyes look unto thee , in thee is my trust , O cast not out my soul. And if my bones also must be broken , O Lord I beseech thee give me courage and abundance of patience , that no torment may make my faith fall away from thee , for Iesus Christ his sake . Amen . Eucharistia . Quaecunque ab Infantia usque ad momentum hoc , sciens vel ignorans , intus vel extra , dormiens vel vigilans , verbis , factis vel cogitationibus , per jacula Inimici ignita , per desideria cordis immunda peccavi tibi , miserere mei , & dimitte mihi , per Jesum Christum Dominum nostrum . Amen . Almighty God and most merciful Father , give me I beseech thee that grace , that I may duely examine the inmost of my heart , and my most secret thoughts , how I stand before thee . Lord , I confess all my sins , and my unworthiness to present my self at thine Altar . But thou canst forgive sin and give repentance ; do both , Gracious Father , and then behold I am clean to come unto thee . Lord , make me a worthy receiver of that for which I come , Christ , and remission of sin in Christ : And that for his own mercy sake and thine . Amen . O Lord , into a clean , charitable , and thankful heart , give me grace to receive the blessed Body and Blood of thy Son , my most blessed Saviour , that it may more perfectly cleanse me from all dregs of sin ; that being made clean , it may nourish me in faith , hope , charity , and obedience , with all other fruits of spiritual life and growth in thee : that in all the future course of my life , I may shew my self such an ingrafted member into the Body of thy Son , that I may never be drawn to do any thing that may dishonour his Name . Grant this O Lord , I beseech thee , even for his merit and mercy sake . Amen . O Lord God , hear my prayers , I come to thee in a stedfast faith : yet for the clearness of my faith , Lord , enlighten it ; for the strength of my faith , Lord , encrease it . And , behold , I quarrel not the words of thy Son my Saviour's blessed Institution . I know his words are no gross unnatural conceit , but they are spirit and life , and supernatural . While the world disputes , I believe . He hath promised me if I come worthily , that I shall receive his most precious Body and Blood , with all the benefits of his Passion . If I can receive it and retain it , ( Lord , make me able , make me worthy ) I know I can no more die eternally , then that Body and Blood can die and be shed again . My Saviour is willing in this tender of them both unto me : Lord , so wash and cleanse my soul , that I may now and at all times else come prepared by hearty prayers & devotion , and be made worthy by thy grace of this infinite blessing , the Pledge and Earnest of eternal life , in the merits of the same Iesus Christ , who gave his Body and Blood for me . Amen . Almighty God , unto whom all hearts be open , all desires known , & from whom no secrets are hid : Cleanse the thoughts of my heart by the inspiration of thy holy Spirit , that I may perfectly love thee , and worthily magnifie thy Name , through Iesus Christ our Lord. Amen . Pater de coelis Deus , qui unigenitum tuum pro nobis ad mortem tradidisti . Fili Redemptor mundi Deus , qui sanguine tuo pretioso nos a peccatis abluisti . Spiritus Sancte Paraclete Deus , qui corda sanctorum tua gratia visitas & confirmas . Sacra , summa , sempiterna , beata , benedicta Trinitas ; Pater bone , Fili pie , Spiritus benigne : cujus opus vita , amor gratia , contemplatio gloria : cujus majestas ineffabilis , potestas incomparabilis , bonitas inaestimabilis : Qui vivorum Dominus es simul & mortuorum : Te adoro , te invoco , & toto cordis affectu nunc & in seculum benedico . Amen . O Domine Jesu , da vivis misericordiam & gratiam : da tuis regimen & lucem perpetuam : da Ecclesiae tuae veritatem & pacem ; da mihi miserrimo peccatorum poenitentiam & veniam . Amen . O Domine , errantes oro corrige , incredulos converte , Ecclesiae fidem auge , Haereses destrue , Hostes versutos detege , violentos & impoenitentes contere , per Jesum Christum Dominum nostrum . Amen . Misericors Pater , pro beneficiis quae mihi largiti sunt in terris Benefactores mei , praemia aeterna consequantur in coelis . Oro etiam ut cum his pro quibus oravi , aut pro quibus orare teneor , & cum omni populo Dei , introduci mihi detur in Regnum tuum , & ibi apparere in justitia , & satiari gloria , per Jesum Christum Dominum nostrum . Amen . O Lord , consider my complaint , for I am brought very low . O Lord , how long wilt thou be angry with thy servant that prayeth ? O Lord give me grace and repentance , and thou canst not be angry with my prayer . O Lord , I am thine save me , and deliver me not into the will of mine enemies , especially my ghostly enemies . O Lord , I am thy servant , thy unprofitable wastful servant , yet thy servant . O Lord , set my accounts right before thee , and pardon all my mis-spendings & mis-reckonings . O Lord , I am thy son , thy most unkind , prodigal , run-away son , yet thy son . O Lord , though I have not retained the love and duty of a son , yet do not thou cast off ( I humbly beg it ) the kindness and compassion of a Father . O Lord , in thy grace I return to thee ; And though I have eaten draugh with all the unclean swine in the world , in my hungry absence from thee , yet now , Lord , upon my humble return to thee , give me , I beseech thee , the bread of life , the Body and Blood of my Saviour into my soul , that I may be satisfied in thee , and never more run away from thee , even for Iesus Christ his sake , that gave himself for me . Amen . Misericors Deus , Creator omnium hominum , qui nihil odisti eorum quae condidisti , nec vis mortem peccatoris , sed magis ut convertatur & vivat ; Miserere omnium Iudaeorum , Turcarum , Infidelium , & Haereticorum . Aufer ab iis ignorantiam , duritiem cordis , & contemptum verbi tui : & reduc eos , misericors Domine , ad Gregem tuum , ut serventur inter reliquias veri Israelis , ut fiat unum Ovile , & unus Pastor , Jesus Christus Dominus noster , qui vivit & regnat , &c. Amen . Tanquam pro Tribunali tuo tremendo ( ubi nullus erit personarum respectus ) reum memet peragens , ita hodie antequam praeveniat me dies judicii mei coram sancto tuo Altari prostratus , coram te & stupendis Angelis tuis a propria conscientia dejectus , profero improbas & nefarias cogitationes & actiones meas . Respice , oro Domine , humilitatem meam , & remitte omnia peccata mea , quae multiplicata sunt super capillos capitis mei . Quodnam enim est malum quod non designavi in anima mea : quin & multa & nefanda opere perpetravi . Reus enim sum , ô Domine , invidiae , gulae , &c. Omnes sensus meos , omnia membra mea pollui . Sed incomparabilis est multitudo viscerum tuorum , & ineffabilis misericordia bonitatis tuae , qua peccata mea toleras . Quare , ô Rex omni admiratione major , O Domine longanimis misericordias tuas mirificato in me peccatore : potentiam benignitatis tuae manifestato , clementissimae propensionis tuae virtutem exerito : & me Prodigum revertentem suscipito , per Jesum Christum Dominum nostrum . Amen . O Lord God , how I receive the Body and Blood of my most blessed Saviour Iesus Christ , the price of my Redemption , is the very wonder of my soul , yet my most firm and constant belief upon the words of my Saviour . At this time they are graciously tenderd to me and my faith : Lord , make me a worthy receiver , and be it unto me as he hath said . Amen . Lord , I have received this Sacrament of the Body and Blood of my dear Saviour . His mercy hath given it , and my faith received it into my soul. I humbly beseech thee speak mercy and peace unto my Conscience , and enrich me with all those graces which come from that precious Body and Blood , even till I be possessed of Eternal life in Christ. Amen . O qui sursum Patri assides & hic nobiscum invisibiliter versaris , venito & sanctificato praesentia haec dona ; eos item pro quibus , & eos per quos , & ea propter quae offeruntur . Amen . Pro Duce Buckinghamiae . GRacious Father , I humbly beseech thee , bless the Duke of Buckingham with all spiritual and temporal blessings , but especially spiritual . Make and continue him faithful to his Prince , serviceable to his Country , devout in thy Truth and Church : a most happy Husband and a blessed Father ; filled with the constant love and honour of his Prince , that all thy blessings may flow upon himself and his posterity after him . Continue him a true-hearted friend to me thy poor servant whom thou hast honoured in his eyes : Make my heart religious & dutiful to thee , and in and under thee true , and secret , and stout , and provident in all things which he shall be pleased to commit unto me . Even so , Lord , and make him continually to serve thee , that thou mayest bless him , through Iesus Christ our only Lord and Saviour . Amen . O most merciful God and gracious Father , the Prince hath put himself to a great Adventure , I humbly beseech thee , make a clear way before him : Give thine Angels charge over him , be with him thy self in mercy , power , and protection : in every step of his journey : in every moment of his time : in every consultation and address for action , till thou bring him back with safety , honour , and contentment , to do thee service in this place . Bless his most trusty and faithful Servant the Lord Duke of Buckingham , that he may be diligent in service , provident in business , wise and happy in counsels : for the honour of thy Name , the good of thy Church , the preservation of the Prince , the contentment of the King , the satisfaction of the State. Preserve him , I humbly beseech thee , from all envy that attends him ; and bless him , that his eyes may see the Prince safely delivered to the King and State , and after it live long in happiness to do them and thee service , through Iesus Christ our Lord. Amen . O most gracious God and merciful Father , thou art the Lord of Hosts ; all victory over our Enemies , all safety against them is from thee : I humbly beseech thee go out with our Armies , and bless them . Bless my dear Lord the Duke that is gone Admiral with them , that wisdom may attend all his Counsels , and courage and success all his Enterprises : that by his and their means thou wilt be pleased to bring safety to this Kingdom , strength and comfort to Religion , victory and reputation to our Country . And that he may return with our Navy committed to him , and with safety , honour , and love both of Prince and People . Grant this for thy dear Sons sake Iesus Christ our Lord. Amen . O merciful God , thy Judgments are often secret , alwayes just : At this time they were temporally heavy upon the poor Duke of Buckingham , upon me , upon all that had the honour to be near him . Lord , thou hast ( I doubt not ) given him rest , and light and blessedness in thee . Give also , I beseech thee , comfort to his Lady . Bless his Children , uphold his Friends , forget not his Servants . Lay open the bottom of all that irreligious and graceless plot that spilt his blood . Bless and preserve the King from danger , and from security in these dangerous times . And for my self , O Lord , though the sorrows of my heart are inlarged , in that thou gavest this most honourable Friend into my bosom , and hast taken him again from me ; yet blessed be thy Name , O Lord , that hast given me patience . I shall now see him no more till we meet at the Resurrection : O make that joyful to us and all thy faithful servants , even for Iesus Christ his sake . Amen . Senectus . O Lord , cast me not off in the time of mine Age , forsake me not now my strength begins to fail me . Amen . Forsake me not , O God , in mine old age , now I am gray-headed , until I have declared thy strength unto this Generation , and thy power to all them that are to come . Amen . O Lord , though thou hast shortned the dayes of my youth , yet cover me not with dishonour . Hide not thy self from me for ever , but remember how short my time is , and make me remember it , O Lord. Amen . O Lord , teach me to number my days , that I may apply my heart unto wisdom . Amen . O Lord , hide not thy face from me in the time of trouble ; for my dayes are consumed away like smoke , and my bones are burnt up like a fire-brand . My dayes are gone like a shadow , and I am withered like grass . Thou , O Lord , hast brought down my strength in my journey , and shortned my daies . But , O my God , take me not away but in the timeliness of my age , that I may continue to serve thee , and be faithful in thy service , till thou remove me hence . Amen . Tentationes . O Lord , as thou art faithful , so suffer me not , I beseech thee , to be tempted above that I am able , but give an issue with the temptation , that I may be able to bear it . Amen . Omnipotens Deus , respice preces meas , & libera cor meum a malarum cogitationum tentationibus , ut te miserante dignum esse possim Spiritus Sancti habitaculum , per Jesum Christum Dominum nostrum . Amen . Deus , qui diligentibus te facis cuncta prodesse , da cordi meo inviolabilem charitatis tuae affectum & nulla unquam tentatione mutabilem , per Dominum nostrum Jesum Christum . Amen . Misericors Deus , da mihi in Fide tua constantiam , & in Charitate firmitatem , ut nullis tentationibus ab earum integritate possim divelli , per Jesum Christum Dominum nostrum . Amen . Carcer . O Lord , have mercy upon me , and bring my soul out of Prison , that I may give thanks unto thy Name , even in Iesus Christ our Lord. Amen . O Lord , blessed is the man that hath thee for his help , and whose hope is in thee . O Lord , help me and all them to right that suffer wrong . Thou art the Lord which loosest men out of Prison , which helpest them that are fallen . O Lord , help and deliver me when , and as it shall seem best to thee , even for Iesus Christ his sake . Amen . O Lord , thine indignation lies hard upon me ; and though thou hast not ( for thy mercy is great ) vexed me with all thy storms , yet thou hast put my acquaintance far from me , and I am so fast in Prison that I cannot get forth . Lord , I call daily upon thee , hear and have mercy , for Iesus Christ his sake . Amen . O Lord , thou which bringest the Prisoners out of captivity , while thou lettest the Runagates continue in scarceness ; Have mercy upon me , and deliver me out of the Prison and affliction in which I now am : and give me grace , that being free , I may faithfully and freely serve thee all the daies of my life , through Iesus Christ our Lord. Amen . Confessiones . O Domine , in multis deliqui , & improbe egi , & tristitia affeci spiritum tuum sanctum . Exacerbavi viscera clementiae tuae , cogitatione , sermone , opere , noctu & interdiu , palam & in occulto , consult● & in consulto . O si constituas peccata mea in conspectu meo ; O si rationem a me exigas peccatorum in se non ignoscibilium , quae scienter commisi , quid faciam ? quo fugiam ? Sed O Domine , ne in furore tuo arguas me , nec in ira tua corripias me . Miserere mei , non solum quia infirmus sum , sed quia figmentum sum tuum . Obsecro t● , ne intres in judicium cum servo tuo : si enim iniquitates observaveris Domine , Domine , quis in judicio consistet ? Non ego certe , si quis alius . Ego enim sum peccati pelagus , & non sum dignus in coelum suspicere prae multitudine peccatorum meorum , quorum non est numerus ; probra , injuriae , &c. et mille praeterea nefandae passiones sunt , a quibus non destiti . Quibus enim non corruptus sum peccatis ? Quibus non sum constrictus malis ? Inutilis factus sum tibi Deo meo , & hominibus . Quis me in talia prolapsum suscitabit ? In te , Domine , confido , qui es Deus meus : esto mihi Salvator secundum viscera compassionis tuae , & miserere mei secundum magnam misericordiā tuam , & ne retribuas mihi secundum opera mea , sed converte te ad me , me ad te . Remitte omnia quae in te peccavi : serva me propter misericordiam tuam , & ubi abundavit peccatum , superabundet grat●● tua ; & laudabo & glorificabo te per omnes dies vitae meae . Tu enim es Deus poenitentium , & Salvator peccantium . Tibi gloria per Jesum Christum Dominum nostrum . Amen . Anniversaria . O Eternal God and merciful Father , with whom do rest the souls of them that die in thy faith and favour : Have mercy upon me , and grant that my life may be a preparation to die , and my death an entrance to life with thee . As upon this day it pleased thee to take my dear Father to thy mercy , whe● I was yet young . O Lord , he was 〈◊〉 servant , thy meek , humble , fai●hful servant : and I assure my self he is in rest , and light , and blessedness . Lord , while I am here behind in my pilgrimage , showre down thy grace upon me . Thou hast been more then a Father to me : thou hast not suffered me to want a Father ; no , not when thou hadst taken him from me . O be pleased to be a Father still , and by thy grace to keep me within the bounds of a Sons obedience . Thou hast given me temporal blessings beyond desert or hope ; O be graciously pleased to heap spiritual blessings on me , that I may grow in faith , obedience , and thankfulness to thee ; that I may make it my joy to perform duty to thee . And after my painful life ended , bring me , I beseech thee , to thy joyes , to thy glory , to thy self : that I and my Parents , with all thy Saints and Servants departed this life , may meet in a blessed glorious resurrection , ever to sing praises and honour to thee , in and through Iesus Christ our Lord. Amen . O Deus meus , respice servum tuum , & miserere mei secundum viscera misericordiae tuae . Scandalum ecce factus sum Nomini tuo , dum ambitioni meae & aliorum peccatis servio . Quin & hoc licet aliorum suasu , oblatrante tamen Conscientia perpetravi . Obsecro , Domine , per misericordias Jesu , ne intres in judicium cum servo tuo , sed exaudi sanguinem ejus pro me perorantem : nec hoc Conjugium sit animae meae Divortium a sinu tuo . O quanto satius f●isset si vel hujus diei satis memor , Martyrium cum Proto-martyre tuo potius perpessus essem , negando quod urgebant , aut non satis fidi , aut non satis pii amici mei . Pollicitus sum mihi tenebras peccato huic , sed ecce statim evolavit , nec lux magis aperta , quam ego qui feci . Ita voluisti Domine prae nimia misericordia tua implere ignominia faciem meam , ut discerem quaerere Nomen tuum . O Domine , quam gravis adhuc est memoria peccati hujus etiam hodie , etiam p●st tot & toties repetitas preces a tristi & confusa anima mea coram te profusas . O Domine miserere ; exaudi preces depressi & humiliati valde servi tui . Parce , Domine , et remitte peccata , quae peccatum hoc & induxerunt & sequuta sunt . Nam confiteor , Domine , iterum & eodem die revolventis anni , nec satis adhuc cautus , aut satis humilis factus in aliud grave peccatum incidi ; lapidatus iterum non pro , sed a peccato . Nunc plene suscita me , Domine , ne moriar ultra in peccatis meis ; sed des ut vivam , & vivens gaudeam in te , per merita & miserationes Jesu Christi Salvatoris nostri . Amen . O merciful God , thou hast shewed me much mercy , and done great things for me ; and as I was returning , instead of thankfulness , I wandred out of my way from thee , into a foul and a strange path . There thou madest me see both my folly & my weakness ; Lord , make me ever see them , ever sorry for them . O Lord , for my Saviours sake forgive me the folly , and strengthen me against the weakness for ever . Lord , forgive all my sins , and this ; and make me by thy grace , thy most true ; humble , and faithful servant all the daies of my life , through Iesus Christ our Lord. Amen . O misericors Pater , quo me vertam ? Qui & exeundo & revertendo peccavi contra te . Abii cum Prodigo p●●digus in longinquam regionem . Dissipavi substantiam meam , tuam luxuriose . Ibi primum sensi omnia consumpta , & me dignum non meliori quam porcorum consortio : Nec tamen aut vita illa immunda , aut fames gratiae , de reditu ad meliorem frugem vel cogitare fecit . Reversum jam ab itinere infausto ecce judicia tua , Domine , insequuntur me . Ignis corripit tecta sub quibus sum ; vidit enim Deus , nec multum distulit , sed ignis accensus est in Jacob , & ira ascendit in Israel . Et scelera ( non dubito ) mea conflagrationem Collegio minitabantur , & mihi . Nam dum igni extinguendo intentior sum , parum abfuit , quin ab igne extinguerer . Quam ecce misericordia tua , Domine , vix sine miraculo me flammis ●●puit . Nam dum amica manus astantis me vi quadam amovit , eodem instanti ex eodem loco , ubi pedem figere decrevi , prorupit inclusus ignis , in flammas subsidunt gradus , & ego , st ibi invenisset incendium , una periissem . O peccata mea nunquam satis deflenda ! O misericordia tua , Domine , nunquam satis praedicanda ! O poenitentia nunquam mihi magis necessaria ! O gratia tua , Domine , humillime & jugiter imploranda ! Surgo , ô Domine Pater , & ecce venio ; lento quidem & instabili gressu , sed venio , & confiteor : peccavi enim in coelum & contra te , nec dignus sum vocarifilius tuus . Sim , ô Domine , quid vis , modo tuus . Ablue peccata mea in sanguine Filii tui , ut sim tuus . Et concede obsecro , ut sicut tum terror , ita quotidie memoria ignis hujus exurat faeces omnes & reliquias peccatorum meorum : ut me cautiorē factum melior ignis charitatis & devotionis in amorem tui & in odium peccati accendat , per Jesum Christum Dominum nostrum . Amen . O Domine misericors , glorificetur beatissimum nomen tuum : Ecce enim ego , dum pro Officio Regem sequor , & tui , & humanorum casuum immemor , & mihi praefidens , infausto in via saltu in terram infidam incidi , & Tendonem fregi . Levatus in curtum , Hamptoniam perveni . Cruciatus talis fuit , qualem nervi sentire solent . Et certe in febrem ferventiorem ipse angor conjecisset , nisi ingens defluxus sanguinis me ab illo metu liberasset . Magna infirmitate laboravi , et fere per biennium claudus incessi . Infirmitatem aliquam adhuc sentio , sed , gratiae immortales tibi , O beatissima Trinitas , usum satis perfectum Crurium dedisti mihi , & confirmasti praeter omnium expectationem , gressus meos . Dirigas nunc eos , O Domine , in viis mandatorum tuorum ut nunquam vel inter te & falsum cultum , vel inter te & mundum claudicem ; sed recta pergam , & viam testimoniorum tuorum curram , quum dilatasti cor meum . Oro itaque ne differas vel dilatationem cordis , vel confirmationem pedum in semitis justificationum tuarum , per & propter Jesum Christum Dominum nostrum . Amen . O Eternal God , and my most merciful Father , as this day the fury of the enraged multitude was fierce upon me and my house , to destroy me and to pillage it , it pleased thee in mercy to preserve both , and bring some of them to shame and punishment . I have sinned many ways against thee , O Lord , and this was a loud call of thine and a merciful to bring me to repentance , which I beseech thee give me grace to hear and obey . But what I have done to hurt or offend them , that should stir up this rage against me , I know not . Lord , in thy mercy look down upon me ; fill my heart with thankfulness for this great deliverance , and suffer me not to forget it , or the Examination which I took of my self upon it . And as for them and their like , let them not have their desire , O Lord , let not their mischievous imaginations prosper against me , nor their fury lay hold upon me ; lest they be too proud , and lest I end my wearie days in misery . Yet forgive them , O Lord , for they know not why they did it . And according to thy wonted mercy preserve me to serve thee , and let the same watchful Protection which now defended me , guard me through the remainder of my life . And this for thine own goodness sake , and the merits of my Saviour Iesus Christ. Amen . O Eternal God and merciful Father , I humbly beseech thee look down upon me in this time of my great and grievous affliction . Lord ( if it be thy blessed will ) make mine Innocency appear , and free both me and my Profession from all scandal thus raised on me . And howsoever , if thou be pleased to trie me to the uttermost ; I humbly beseech thee , give me full patience , proportionable comfort , contentment with whatsoever thou sendest , and an heart ready to die for thy Honour , the Kings Happiness , and this Churches Preservation . And my zeal to these is all the sin ( humane frailty excepted ) which is yet known to me in this particular , for which I thus suffer . Lord , look upon me in mercy , and for the merits of Iesus Christ pardon all my sins many and great , which have drawn down this Judgment upon me , and then in all things do with me as seems best in thine own eyes : and make me not only patient under , but thankful for whatsoever thou dost , O Lord , my strength and my Redeemer . Amen . O Eternal God and merciful Father , after long imprisonment I am now at last called to answer ; I most humbly ●eseech thee to strengthen me through this Tryal , to preserve the patience with which thou hast hitherto blessed me through this affliction . Suffer no course language , or other provocation to make me speak or do any thing that may mis-become my person , mine age , my calling , or my present condition . And Lord , I beseech thee , make me able to clear to the world that Innocency which is in my heart concerning this Charge laid against me . Grant this , O Lord , for Iesus Christ his sake . Amen . O merciful Lord , I have had a long and a tedious Tryal : And I give thee humble and hearty thanks for the wonderful strength that I have received from thee in the bearing up of my weakness . Lord , continue all thy mercies towards me , for the storm gathers and grows black upon me , and what it threatens is best known to thee . After a long Tryal I am called to answer in the House of Commons ; and that not to Evidence , but to one single man's report of Evidence , and that made without Oath . What this may produce in present or in future , thou knowest also . O Lord , furnish me with patience and true Christian wisdom and courage , to bear up against this drift , and send not out thy storms to beat upon me also ; but look comfortably upon me to my End , in and through the merits of Iesus Christ my Lord and only Saviour . Amen . Prayers added since the restoring of this Book to me , which was taken from me in a search by Mr. Prinne May 31. 1643 : and with much difficulty restored unto me Nov. 6. 1644. O Domine , ad Adventum tuum secundum paratus sim , ne talem me non invenias , qualem voluisti invenire , qui omnia pro me passus es , ut invenires talem , cui non supplicia inferres , sed praemia redderes sempiterna . Amen . O Domine , cum Christi adjutorio sic agere studeam , ut te tam pium Dominum , non solum hospitem recipere possim , sed etiam perpetuum habitatorem habeam , per Jesum Christum Dominum nostrum . Amen . O AEterne Deus , auxilium tuum imploro , ut veram discretionem , et perfectam charitatem praestare mihi pro tua pietate digneris , cui est gloria & imperium cum Patre & Spiritu Sancto in secula seculorum . Amen . O Domine misericors , qui tanta mihi beneficia concessisti , des insuper mihi cum omni humilitate fidem rectam tenere , charitatem integram cum omnibus hominibus conservare , mundo corde & casto corpore tibi Domino meo servire usque ad finem vitae serio laborem , ut post labores desiderabilem illam vocem audire possim ; Euge serve bone , intra in gaudium Domini tui . Amen . Meditationes praeparantes ad Mortem . O Lord , quicken and comfort my soul , for I have sinned against thee . Lord , I call to mind all the years of my life past in the bitterness of my soul for my sin . My misdeeds have prevailed against me , O be thou merciful unto my sin ; O for thy Names sake be merciful unto my sin , for it is great . Amen . Namely and especially , O Lord , be merciful unto me , &c. Herein O Lord be merciful unto thy servant . O Lord , lay not these , nor the rest unto my charge . O let the depth of my sin call up the depth of thy mercies , of thy grace . Lord , let it come , that where my sin hath abounded , grace may supe●abound . Lord , I believe , help thou my unbelief . O Lord , though thou kill me , yet will I put my trust in thee . Though I walk through the valley of the shadow of death , yet will I fear no evil . For I hope verily to see the goodness of the Lord in the land of the living . O let this Cup pass from me ; nevertheless , if it may not pass from me , but that I must drink of it , thy will be done . Thou art the Lord , do what seemeth good in thine own eyes . For I will take it as the Cup of Salvation , and give thanks to thy Name , O Lord. O Lord , grant that all the dayes of my appointed time upon earth I may wait when my Changing shall come . O that thou wouldst hide me in the grave , and keep me secret until thy wrath be past , and appoint me a time in which thou wilt remember me ! Say unto my soul , O say it now , I am thy Salvation . Command my spirit , whenever thou wilt command it , to be received up to thee in peace . O bid me come unto thee : say unto me , This day shalt thou be with me in Paradise . Lord thus , and now let thy servant depart in peace , that mine eyes may see thy Salvation . O Lord , thou blessed Trinity , three Persons and one God , have mercy upon me . I commend my self into thy hands as to a faithful Creator . Lord , receive thine own Creature , not made by any strange God , but by thee the only living and true God. Despise not , O Lord , the work of thine own hands . I am created to thine own Image and likeness ; O suffer not thine own Image to be defaced , but renew it again in righteousness and true holiness . I commend my self into thy hands , as to a most gracious Redeemer : For thou hast redeemed me , O Lord God of Truth . O Lord , I am the price of thy Blood , of thy most precious Blood ; O suffer not so great , so unvaluable a price to perish . O Lord , thou camest down from heaven to redeem that which was lost ; suffer not that to be lost which thou hast redeemed . I commend my self into thy hands , as to my most blessed Comforter . O Lord , I am weary and heavy laden , and I come to thee to be refreshed by thee . Behold , O Lord , I have been the Temple of thy holy Spirit ; I have I confess , strangely polluted it ; yet destroy me not , but dedicate me anew , and sanctifie me to thy self yet once again . O Lord , I wear thy Name : 't is thy Name that is called upon me . For thy Names sake therefore be merciful unto me . O spare , Lord , if not me , yet thine own Name in me . And do not so remember my sin , O Lord do not , as that in remembring it , thou forget thine own Name . I have desired to fear thy Name , to love and to honour thy Name . And I now desire to depart this life , in the Invocation and Confession of thy Name . Lord , I confess it and call upon it , O come Lord Iesu. Amen . Peccavi O Domine ! Sed non negavi te : O nunquam praevaleat Inimicus ut negem . Sed credo ; O Domine adauge fidem , & non confundar in aeternum . Sed spero ; et quae spes mea nisi tu solus ? suscipe me secundum eloquium tuum , & non confundar ab expectatione mea . Sed praeparavi & direxi cor meum ad te quaerendum : & etiamsi non secundum munditiem Sanctuarii , tamen linum fumigans , & quassam arundinem nec extinguas nec frangas , O Domine Jesu . Sed patienter sustineo castigationem tuam , & taceo quia tu fecisti . Sed remitto debitoribus meis , et tu pollicitus es remissionem remittenti . Sed projicio me in te ; ne te subtrahas , & venientem ad te ne ejicias foras . Sed in Nominis tui confessione & invocatione opto decedere . Quare non propter me , O Domine Jesu , aut quicquam mei , sed propter temetipsum . Propter Nomen tuum . Propter gloriam Nominis tui , & veritatem tuam . Propter misericordias tuas multas , magnas , mirificas . Propter Christum Mediatorem , & Spiritum Paracletum , suscipe reversum ad se , & revertentem ad te . Amen . Et ideo ô Domine Deus meus ! Inter te & me . Christum Sacerdotem , Agnum , Sacrificium . Inter Satanam & me . Christum Regem , Leonem , Triumphum . Inter Peccatum & me . Christi Innocentiam in vita . Inter Poenam peccatorum et me . Christi Satisfactionem , Passionem , Sanguinem . Inter defectum Iustitiae et me . Christi Iustitiam , Obedientiam absolutam . Inter defectum ad Praemium & me . Christi Meritum . Inter defectum Doloris pro peccatis , & me . Christi Lachrimas , & Sudorem . Inter defectum fervoris in Orando & me . Christi Intercessionem . Inter accusationem Satanae vel propriae Conscientiae , et me . Christum Advocatum . Inter Concupiscentiam & me , Christi Charitatem ostendo , offero , commemoro . Acceptum habe Domine , propter . Christum ipsum . Amen . Peccavi O Domine ! Sed non abscondo peccatum . Sed non excuso . Sed ultro fateor . Sed recogito in amaritudine animae . Sed meipsum propter peccata in te odi : des gratiam , ut judicem & vindicem ; ut non sine venia exeam e vita hac mihi miserrima . Amen . O Lord , I have not only sinned , but provoked thee with many and grievous sins ; yet , I beseech thee , remember that I am bnt flesh , even a wind that passeth and cometh not again . Et plus potest ad salutem misericordia Servatoris , quam ad perniciem nequitia mei peccatoris . Amen . O Domine Jesu , non habebas tu quare morereris , & mortuus es pro me : ego habeo quare , des gratiam ne dedigner mori , et paratus sim. Amen . O Domine Jesu , propter illam amaritudinem quam pro me miserrimo sustinuisti in Cruce ; maxime in illa hora , quando nobilissima anima tua egressa est de benedicto corpore tuo , deprecor te miserere animae meae in egressu suo , & perduc eam in vitam aeternam . Amen , Pro Infirmis . DEus , sub cujus nutibus vitaenostrae momēta decurrunt , suscipe quaeso preces meas pro aegrotantibus famulis tuis , pro quibus humillime misericordiae tuae auxilium imploro . Ut reddita sibi sanitate , gratiarum tibi in Ecclesia tua referant actiones , per Dominum nostrum Jesum Christum . Amen . Visitatio Infirmi . EXistimas ne ? Nullum morbum aut crucem casu evenire cuiquam , vel temere . Quin immitti a Deo , citra cujus Providentiā neminē morbo laborare ? Deum autem sapientissimum , ut nihil unquam permittat contingere , nisi quum expedit ? Expedire itaque tibi morbum hunc vel crucem , quem vel quam tibi nunc immisit Deus . Porro Deum Paterno erga nos animo esse . Patrem autem , sive indulgeat sive castiget , aeque Patrem esse : nec minore , & forsan majore hoc quam illud amore facere . Bona tibi diu dedisse , nunc mala dare ; sed nec mala haec , nisi ut majoris boni causa sint , nempe ut redeas ad illum . Gratiae esse hoc , quod toties a te repulsus , tamen nec sic deferat ; quin visitet te denuo , & requirat te . Si sic ; subdes hac in re Divinae voluntati voluntatem tuam , sacrificium omnium ( post Christi ) Deo gratissimum . Confiterisne ? Non tam bene vixisse te quam oportuit ? imo vixisse te male , saepeque & graviter peccasse ? Estne peccatum aliquod praeter vel supra caetera ? vel suntne peccata aliqua , quae gravent Conscientiam tuam , ut peculiaris Absolutionis beneficio tibi sit opus ? Estne scrupulus aliquis circa ea quae sunt Fidei , vel Religionis ? Recogitasne annos elapsos vitae tuae in amaritudine animae tuae ? Cuperesne majorem pro iis amaritudinem sentire , quam sentis ? & gauderesne si sentires ? & doletne quod majorem non sentias ? Petisne illuminari de iis quae ignoras , vel oblitus es , ut de iis poenitere possis ? & poenitetne id etiam quod vel ignoras , vel oblitus es ? Estne propositum si vixeris judicandi ●e , & vindicandi in teipsum quod deliquisti ? Estne propositum si vixeris emendandi vitam , & devitandi tum media , tum signa eorum quae hactenus peccasti ? Hoccine sancte promittis ? An petis de hoc promisso admoneri te libere ? Credisne ? Quae in Symbolo sunt Fidei Christianae semel Sanctis traditae ? Te servari non posse nisi ea credas ? Laetarisne & gratias agis Deo , quod in hac Fide natus es , vixisti , & jam morieris in ea ? Petisne ipse , & visne nos tuo nomine a Deo supplices petere , ne deficiat in te Fides haec ad ipsum , atque adeo ne in ipso mortis articulo ? Petisne etiam ut fructus Fidei hujus , & praecipue Mortis Jesu Christi , utcunque in vita tua periit , tamen ne pereat in morte ? Si te sensus defecerit , aut dolor seu debilitas eousque pertulerit , ut quaedam tibi excidant contra Religionem , seu Praecepta ejus , visne haberi pro non dictis ? & renunciasne iis tanquam non tuis ? Remittisne ? Illis , qui te quocunque modo laeserint , sicut tibi vis remitti ? Petisne a Deo ut ipse quoque illis remittat ? Remittisne illis satisfactionem ad quam tenentur ratione illorum , quibus te verbo vel facto laeserunt ? Visne hoc illis , qui in te peccarunt , tuo nomine significari ; Te illis quantum in te est noxas omnes remisisse ? Remissurusne esses si graviora & plura in te deliquissent ? Gauderesne si plures jam haberes quibus remittere possis , quo inde uberius tibi remissio peccatorum tuorum a Deo impertiri possit ? TU ipse si quos laesisti , petisne ab iis veniam , ut & tibi remittant ? Ecquos imprimis commeministi , & vis significari illis hoc tuo nomine ? Quum remissio nulla sperari potest peccatorum contra octavum vel nonum praeceptum Legis Divinae , nisi fiat restitutio . Paratusne es restituere illis rem , quibus in re familiari ; & illis famam , quibus in fama detraxisti : idque sine dolo , & dila●ione ? Recordarisne qui tandem sint ? Symbolum Apostolicum . CRedo Domine ( tu meae incredulitati subvenito ) esse te Unum Deum , Patrem , Filium , Spiritum Sanctum . Pro summa tua benignitate & potentia creasse Coelos & Terram . Pro immensa charitate omnia in Christo recapitulasse . Qui caro factus et conceptus est . Natus . Mortuus . Resurrexit . Revertetur . Passus . Sepultus . Ascendit . Retribuet . Crucifixus . Descendit . Assedit . Virtute et operatione Spiritus Sancti , ex Universo vocasse Ecclesiam ad sanctitatem . In ea nos consequi bonorum participationem , & peccatorum remissionem . In ea nos expectare carnis resurrectionem , vitam aeternam . CRedo Domine ( ôsupple defectus Fidei meae ! ) Patris benevolum affectum . Omnipotentis potentiam salutarem . Creatoris providentiam in custodia , gubernatione , consummatione mundi . Credo magnum Pietatis Mysterium , propter nos homines , pro nostra salute Deum in Carne revelatum , Filium Patris , Unctum Spiritus , Dominum Jesum . Conceptum esse , et Natum ; ad purgandam impuritatem Conceptionis & Nativitatis nostrae . Passum esse ; quae nos oportuit , ( inexplicabilia ) ne nos oporteret . Crucifixum , Mortuum , et Sepultum , ne haec pro eo timeamus subire . Descendisse ; quo nos oportuit , & ne nos omnino . Resurrexisse , Ascendisse , Consedisse ; ubi nihil nobis , et ut nos quoque . Adventurum Iudicem mundi , ut nos assumat . Credo eum esse . In Conceptione & Generatione , Naturae Purgatorem . In Passione Crucis , Mortis Sepulturae , Redemptorem Personae . In descensu , Triumphatorem Inferni & Mortis . In Resurrectione , Primitias Dormientium . In Ascensione , Praecursorem . In Sessione , Paracletum sive Advocatum . In secundo Adventu & Iudicio , Consummatorem Fidei . Sic loco Abaddon . Satanae . Diaboli . Delatoris . Captivantis . Aculei . Jesum intueor . Mediatorem . Paracletum . Intercessorem . Redemptorem . Christum . Credo autem et Spiritus vim vivificam , sanctificantem . Invisibiliter , extra , efficaciter , tanquam ventus . In Increpatione , Compunctione , Doctri●a , Commone factione , Advocatione , Consolatione , Attestatione , Diffusione Charitatis , Illuminatione Cognitionis . Credo praeterea Spiritus Sancti Corpus mysticum Vocatorum ex universo mundo , ad fidem veritatis & sanctitatem vitae . Membrorum vero Corporis reciprocam participationem . Praeterea Remissionem peccatorum in praesenti , spem vero Resurrectionis et Translationis ad vitam aeternam . DOmine , adde mihi fidem ; non fidem quae legem annihilet . Sed fidem per Charitatē operantem . Operibus efficacem . Vincentem mundum . Sanctissimam denique , ut te amem ut Patrem , verear ut Omnipotentem . Ut fideli Creatori animam in beneficentia committam . Ut in me Christus formetur ; ego vero conformer imagini ejus . Ut pro iis , quae pro me passus est , agam gratias ; ipsi compatiar : pro ipso patiar , quodcunque ipsi visum fuerit . Ut pro ejus Cruce , Morte , Sepultura ulciscar , crucifigam , interimam , sepeliam , quod istis causam praebuit , peccatum . Ut pro descensu ad Inferos , vivus frequenti meditatione descendam in Infernum . Ut conformer Resurrectioni ejus , in novitatem vitae resurgens . Ascensioni vero , quae sunt supra meditans , & quaerens . Ut et Consessus sim memor , quoties dono aliquo Coelestis Consolationis egeo ; & quoties in Invocatione frigeo . Adventus autem , & Iudicii nunquam obliviscar . Tubae resonantis sonum semper audiam , & semper orem , donec ad Dextram constitutus sim. Amen . Conscientiae Quotidianum Examen . O Anima mea ! An egisti Deo pro acceptis beneficiis gratias ? An petiisti gratiam a Deo pro cognitione & expulsione peccatorum ? An exegisti a te ipsa rationem de admissis praesenti die peccatis , cogitatione , verbo , opere , per singulas horas ex quo evigilasti ? An expetiisti veniam de delictis ? An proposuisti cum Dei gratia emendationem ? Benedicta sit sancta & individua Trinitas nunc & semper , & in secula seculorum . Amen . Itinerarium . O Domine , stellam ducem non sum meritus , tribue t●men quaeso mihi iter prosperum , tempus tranquillum , reditum felicem . Ut Angelo tuo sancto comite & custode , ad eum quo pergo locum , deinde ad domum propriam , & demum ad aeternae salutis portum , pervenire feliciter valeam , per Jesum Christum Dominum nostrum . Amen . Adesto , quaeso Domine , et me famulum tuum custodi ; esto mihi in lubrico baculus , in naufragio portus . Ut te duce , quo tendo prospere perveniam , & demum incolumis ad propria redeam , per Jesum Christum Dominum nostrum . Amen . Exaudi Domine supplicationes meas , & viam famuli tui dispone : ut inter omnes vitae & viae hujus varietates , tuo semper protegar auxilio , per Jesum Christum Dominum nostrum . Amen . O Domine , salvum me fac servum tuum sperantem in te . Mitte mihi auxilium de Sancto , & de Sion tuere me . Esto mihi turris fortitudinis a facie Inimici . Nihil proficiat Inimicus in me , & filius iniquitatis non opponat nocere mihi . O prosperum iter faciat mihi Deus salutarium nostrorum . Domine exaudi orationem meam , & clamor meus ad te veniat , per Jesum Christum Dominum nostrum . Amen . At the laying of the first Stone of a Chappel . O Lord merciful and gracious , this thy People are preparing to build a place for thy Service : Accept I humbly beseech thee their present Devotion , and make them perfect both in their present and future duty ; that while thou givest them ease to honour thee , they may with the greater alacrity go on in thy Service . And now , O Lord , I have by thy mercy and goodness , put to my hand to lay the first stone in this Building : 't is a Corner-stone , make it , I beseech thee , a happy Foundation , a durable Building . Let it rise up , and be made , and continue a House of Prayer and Devotion through all ages ; that thy People may here be taught to believe in Iesus Christ the true Corner-stone , upon whom they and their souls may be built safe for ever . Grant this for the merit of the same Iesus Christ our most blessed Lord and Saviour . To whom with the Father and the Holy Spirit , be ascribed all Power , Majesty , and Dominion this day and for ever . Amen . Prayers upon sundry Publick Occasions . MOst gracious God , we humbly beseech thee , as for this Kingdom in general , so especially for the High Court of Parliament , under our most Religious and Gracious King at this time assembled ; that thou wouldest be pleased to bless and direct all their Consultations , to the preservation of thy Glory , the good of thy Church , the safety , honour , and welfare of our Soveraign and his Kingdomes . Lord , look upon the humility and devotion with which they are come into thy Courts . And they are come into thy House in assured confidence upon the merits and mercies of Christ ( our blessed Saviour , ) that thou wilt not deny them the grace and favour which they beg of thee . Therefore , O Lord , bless them with that wisdom which thou knowest necessary to speed , and bring great designes into action ; and to make the maturity of his Majesties and their Counsels , the happiness and the blessing of this Common-wealth . These , and all other necessaries for them , for us , and thy whole Church , we humbly beg in the Name and Mediation of Iesus Christ our most blessed Lord and Saviour . Amen . O Eternal God and our most gracious Father , thou art the Lord of Hosts , and the strength of all Nations is from thee : If thou keepest not the City , the Watchman waketh but in vain . And no Victory can wait upon the justest Designs , upon the wisest Counsels , upon the strongest Armies , if thou teach not their hands to warre , and their fingers to fight . Thou art the steady hope of all the ends of the earth , and of them which go and remain in the broad sea . Lord , at this time we need thy more special Assistance both by Land and Sea ; and ●or the mercy of Christ deny us neither . Be with our Armies , and the Armies of our Allies and Associates by Land ; be with our Navy at Sea. Be not from the one , nor from the other in power and in great mercy , until thou hast brought them back with honour and a setled Peace . Lord , turn our Enemies sword into their own bosome : For we sought Peace and ensued it ; and while we did so , they did more then make themselves ready to battel . We are thy servants , truly and heartily sorry for our sins . Lord , forgive them , and then we will trust upon thee , that thou wilt pour down all thy blessings upon this & all other designes and actions of this State , undertaken for thy glory , the honour of our most gracious King CHARLES , and the peace and welfare of this Church and Common-wealth . Grant this we humbly beseech thee , for Iesus Christ his sake our only Mediator and Advocate . Amen . Most gracious God , we humbly beseech thee pardon and forgive all our many , great and grievous transgressions . We may not hope thou wilt take off thy punishments , until thou hast forgiven our sins . We may not think thou wilt forgive our sins , until our humiliation and repentance come to ask forgiveness . We have been too slow to come , and now thou hast apparell'd thy Mercy in Justice , to force us to thee . Lord , we believe , but do thou increase our Faith , our Devotion , our Repentance , and all Christian Vertues in us . At this time the viols of thy heavy displeasure drop down upon us , and while we smart under one Judgment , thou threatnest the rest . The Pestilence spreads in our Streets , and so as if it sought whom to devour . No strength is able to stand against it , and it threatens to make Families , nay , Cities desolate . While the Pestilence eats up thy People , we hear the sound of War , and the Sword calleth for such as it would devour . In the mean time the heavens are black over us , and the clouds drop leaneness ; and it will be Famine , to swallow what the Pestilence and the Sword shall leave alive , unless thou send more seasonable weather to give the fruits of the earth in their season . Our sins have deserved all this and more , and we neither do nor can deny it . We have no whither to go but to mercy . We have no way to that , but by the Alsufficient merit of thy Son our blessed Saviour . Lord , for his merit and mercies sake look down upon us thy distressed servants : Command thine Angel to stay his hand , and remember that in death we cannot praise thee , nor give thanks in the pit . Go forth with our Armies when they go , and make us remember that all our strength and deliverance is in thee . Clear up the Heavens over us , and take not from us the great plenty with which thou hast crowned the Earth : but remember us , O thou that feedest the Ravens when they call upon thee . Lord , we need all thy mercies to come upon us , and thy mercies are altogether in Christ , in whom , and for whose sake we beg them of thee , who livest and reignest in the unity of the Spirit , one God , world without end . Amen . O Eternal God and most merciful Father , we humbly beseech thee be merciful unto us , and be near to help us in all those extremities which our sins threaten to bring upon us . Our Enemies are strengthened against us , by our multiplied Rebellions against thee . And we deserve to suffer whatever our Enemies threaten . But there is mercy with thee that thou mayest be feared . O Lord , shew us this mercy , and give us grace so to fear thee , as that we may never be brought to fear or feel them . And whensoever thou wilt correct us for our sins , let us fall into thy hands , and not into the hands of men . Grant this for Iesus Christ his sake our only Mediator and Redeemer . Amen . O Eternal God and most gracious Father , we have deserved whatsoever thy Law hath threatned against sinners . Our Contempt of thy Divine Worship is great , and we hear thy Word , but obey it not . Forgive us , O Lord , forgive us these and all other our grievous sins . Give us light in our understanding , readiness and obedience in our will , discretion in our words and actions ; true , serious , and loyal endeavours for the peace and prosperity of Ierusalem , the unity and glory of this Church and State : that so we may love it and prosper in it , and be full of grace in this life , and filled with glory in the life to come , through Iesus Christ our Lord. Amen . O most merciful God , we give thee praise and thanks for the wonderful ceasing of the late raging Pestilence in the chief City of this Kingdom and other places . Lord , shew us yet fa●ther mercy , and look upon all parts of this Land with tender compassion . Keep back the destroying Angel , that he enter not into places that are yet free , nor make farther waste in those which are already visited . Comfort them that are sick , preserve them that are sound , receive them that die to mercy , that living and dying , they and we may continue thy faithful servants , through Iesus Christ our Lord. Amen . O most gracious God and loving Father , we have felt thy manifold mercies , no Nation more : and we have committed sins against thee , few Nations greater . Enter not into judgment with us , O Lord , but for Christ and his mercy sake , pacifie thine anger , and save us from the malice and cruelty of our Enemies . They are our crying sins that have called them upon us . Let it be an addition to thy wonted mercy , to restrain their fury . To this end , Lord , p●t thy bridle into their mouths , and thy bit between their teeth . Frustrate their designes● and let them find no way in our Seas , nor any path in our Floods : but scatter them with thy tempest , & follow them with all thy storms ; that we being delivered by thy hand , may bless and honour thy Name , devoutly serving thee all our daies , through Iesus Christ our Lord. Amen . O Lord , thou gracious Governour of all the Kingdoms of the Earth : Look down , we beseech thee , in mercy upon this Realm , & upon all other Reformed Churches . Save and deliver us and them from the hands of all such as threaten our destruction . Protect the person of our Gracious Soveraign , direct his Counsels , go forth with his Armies , be unto him and to us a wall of brass , and a strong tower of defence against his and our Enemies ; that so we being safe through thy mercy , may live to serve thee in thy Church , and ever give thee praise and glory , through Iesus Christ our Lord. Amen . O Eternal God and merciful Father , all peace and strength of Kingdoms is from thee : and lineal Succession is thy great blessing both upon Princes and States ; the great means to preserve unity , and confirm strength . We therefore give thee humble and hear●y thanks , as for all thy blessings , so especially at this time for thy great mercy and loving-kindness to our dread Soveraign , his Royal Queen , and this whole State , in giving her Majesty hope of her long desired Issue , thereby filling their and our hearts with gladness . Lord , go along with thine own blessings to perfect them . Be with her in soul and in body , preserve her from all dangers . Keep her safe to and in the hour of Travel , that there may be strength to bring forth her Joy and our Hope . And make her a joyful Mother of many Children , to the glory of thy great Name , the happiness of his Majesty , the security of this State , and the flourishing of the Church and true Religion amongst us . Grant this , even for Iesus Christ his sake our only Lord and Saviour . Amen . O Eternal God and merciful Father , since lineal Succession is under thee , the great security of Kingdoms , and the very life of Peace . We therefore give thee most humble and hearty thanks for the great blessing which thou hast again begun to work for our Gracious King CHARLES and this whole State , in giving the Queens Majesty further hopes of a desired and happy Issue . And as we give thee humble and hearty thanks for this , so we pray thee to perfect this great blessing thus begun , to preserve her from all dangers , and to be with her by special assistance in the hour of Travel . Lord , make her a happy Mother of succesful Children , to the increase of thy glory , the comfort of his Majesty , the joy of her own heart , the safety of the State , and the preservation of the Church and true Religion among us . Grant this even for Iesus Christ his sake our only Saviour and Redeemer . Amen . O most merciful God & gracious Father , thou hast given us the joy of our hearts , the contentment of our souls for this life , in blessing our dear and dread Soveraign , and his vertuous Royal Queen with a hopeful Son , & us with a Prince in thy just time and his to rule over us . We give thy glorious Name most humble and hearty thanks for this . Lord , make us so thankful , so obedient to thee for this great mercy , that thy goodness may delight to encrease it to us . Encrease , it good Lord , to more Children , the prop one of another against single hope . Encrease it to more Sons , the great strength of his Majesty and his Throne . Encrease it in the Joy of his Royal Parents , and all true-hearted Subjects . Encrease it by his Christian and happy Education both in Faith and Goodness : that this Kingdom and People may be happy in the long life and prosperity of our most Gracious Soveraign and his Royal Consort . And when fulness of daies must gather time , Lord double his Graces , and make them apparent in this his Heir and his Heirs after him , for all Generations to come , even for Iesus Christ his sake our Lord and only Saviour . Amen . O most gracious God and loving Father , we give thee , as we are bound , most humble and hearty thanks for thy great mercy extended to us and this whole State , in blessing the Queens Majesty with a happy Deliverance in and from the great pains and perils of Child-birth . We humbly beseech thee to continue and encrease this Blessing : to give her strength , that she may happily overcome this , and all dangers else : that his most Gracious Majesty may long have joy in her happy life : that she may have joy in his Majesties prosperity ; that both of them may have comfort in the Royal Prince Charles , the new-born Princess the Lady Mary , and with them in a hopeful , healthful and succesful Posterity : that the whole Kingdome may have fulness of joy in them ; and that both they and we may all have joy in the true honour and service of God : that both Church and Kingdom may be blessed , and their Royal Persons filled with honour in this life , and with eternal happiness in the life to come , even for Iesus Christ his sake our only Lord and Saviour . Amen . O Eternal God and merciful Father , we give thee all humble and hearty thanks for our most Gracious Soveraign Lord King Charles ; both for the gentleness of thy hand in a disease otherwise so troublesome and fearful . And for the mercifulness of thy hand in taking it off : so soon , and so happily . We know and acknowledge before thee our sins , and what grievous punishments they have deserved . But Lord we beseech thee still to remember us in mercy , and long to bless our Gracious King with life and heal●h , and strength , and happiness ; and above all with the fear of thy holy Name : that so he may continue under thee , and over us , a Father of the State , a Patron of the Church , a Comfort to his Royal Queen , till he see his Childrens Children , and peace upon Israel . Grant this good Lord , even for Iesus Christ his sake . Amen . Most gracious God and loving Father , we give thee all humble and hearty thanks for thy great mercy in blessing the Queen's Majesty with a happy Deliverance in and from the great pains and peril of Child-birth . We humbly beseech thee to continue thy mercies towards her , that she may happily overcome this and all other dangers ; that his most Gracious Majesty may long have joy in her most happy life , & both of them comfort in the Royal Prince Charles , & the rest of their Princely Issue ; particularly in the new-born Prince the Duke of York , that they all may prove a healthful , hopeful , and a succesful Posterity ; that both Church and Kingdom may have fulness of joy in them . That their Majesties Royal Persons may be filled with honour in this life , and with eternal happiness in the life to come . And this even for Iesus Christ his sake our only Saviour and Redeemer . Amen . O Eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts , and giver of all Victory , we humbly beseech thee to guard our most Gracious Soveraign Lord King Charles ; to bless him in his Person with health and safety , in his Counsels with wisdome and prudence , and in all his Actions with honour and good success . Grant , blessed Lord , that Victory may attend his designes , and that his liege People may rejoyce in thee ; but that shame may cover the face of thine and his treacherous Enemies . Give him , blessed Father , so to settle his Subjects in Peace , and the true fear of thy Divine Majesty , that he may return with joy and honour , and proceed long to Govern his Kingdoms in peace and plenty , and in the happiness of true Religion and Piety all his daies . These blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Iesus Christ his sake our only Mediator and Redeemer . Amen . O Eternal God and merciful Father , by whom alone Kings reign , thou Lord of Hosts and Giver of all Victory : We humbly beseech thee both now and ever to guide & preserve our most gracious Soveraign Lord King CHARLES . To bless him in his Person with health and safety ; in his Counsels with wisdom and prudence , and in all his Actions with honour and good success : especially against those his Traiterous Subjects , who having cast off all Obedience to their Anointed Soveraign , do at this time in Rebellious manner invade this Realm . Grant , Blessed Lord , that Victory may attend his Majesties designs , that his Liege People may rejoyce in thee ; but that shame may cover the faces of thine and his treacherous Enemies , Enable him ( blessed Father ) so to vanquish and subdue them all , that his Loyal Subjects being setled in Peace and the true fear of thy holy Name , he may return with joy and honour , & continue to Govern his Kingdomes in peace and plenty , and in the happiness of true Religion and Piety all his daies . These blessings , and whatsoever else shall be necessary for him , or for our selves , we humbly beg of thee , O merciful Father , for Iesus Christ his sake , our only Mediator and Redeemer . Amen . Quotidie . O Lord , forgive me all my sins that are past . O Lord , strengthen me against all Temptations , especially the Temptations of , &c. O Lord , fill my heart with thankfulness : and I do give thee most humble and hearty thanks for the great deliverance of me from the rage and fury of the Multitude . O Lord , let the same wings of thy merciful protection be spread over me all the daies of my life . O Lord , give me a faithful , a patient , a penitent , a persevering heart in thy service ; that so I may with comfort daily nay hourly expect when my Changing shall come . So Amen , Lord Iesu. Amen . Absolutio . OUr Lord Iesus Christ , who hath left power to his Church to Absolve all sinners , which truely repent and believe in him , of his great mercy forgive thee thine offences . And by his Authority committed to me , I Absolve thee from all thy sins , In the Name of the Father , and of the Son , and of the Holy Ghost . Amen . Admissio in Ecclesiam . GOd , who of his mercy hath given you grace to give your self to his Church ; Preserve aud keep you in his Truth , free both from Superstition and Prophaneness . The Lord bless and keep you . The Lord make his face shine upon you , and be merciful unto you . The Lord lift up his countenance upon you , and give you peace in Conscience , and constancy in Truth . And by the power of Ministration committed to me by our Lord and Saviour Iesus Christ , I Readmit you into the Fellowship of his Church , in the Name of the Father , and of the Son , and of the Holy Ghost , Amen . His Grace's Speech , according to the Original , written with his own hand , and delivered by him upon the Scaffold on Tower-hill , Jan. 10. 1644. to his Chaplain Dr. Sterne , now Lord Arch-Bishop of York . Good People , THis is an uncomfortable time to preach ; yet I shall begin with a Text of Scripture , Heb. 12.2 . Let us run with patience that race which is set before us : Looking unto Jesus the Author and Finisher of our Faith , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the right hand of the throne of God. I have been long in my Race , and how I have looked unto Iesus the Author and Finisher of my Faith , he best knows . I am now come to the end of my Race , and here I find the Cross , a death of shame . But the shame must be despised , or no coming to the right hand of God. Iesus despised the shame for me , and God forbid that I should not despise the shame for Him. I am going apace ( as you see ) towards the Red sea , and my feet are upon the very brink of it : An argument ( I hope ) that God is bringing me into the Land of Promise ; for that was the way through which he led his people . But before they came to it , he instituted a Passeover for them . A Lamb it was , but it must be eaten with sowre herbs , Exod. 12. 8. I shall obey , and labour to digest the sowr herbs , as well as the Lamb. And I shall remember it is the Lords Passeover . I shall not think of the herbs , nor be angry with the hands that gathered them ; but look up only to him who instituted that , and governs these . For men can have no more power over me then what is given them from above , S. Iohn . 19. 11. I am not in love with this Passage through the Red-sea , for I have the weakness and infirmity of flesh and blood plentifully in me . And I have prayed with my Saviour , Ut transiret calix iste , that this cup of red wine might pass from me , S. Luke 22. 42. But if not , Gods will , not mine , be done . And I shall most willingly drink of this cup as deep as he pleases , and enter into this Sea , yea , and pass through it in the way that he shall lead me . But I would have it remembred ( Good people ) that when Gods servants were in this boisterous Sea , and Aaron among them , the Egyptians which persecuted them , and did in a manner drive them into that Sea , were drowned in the same waters , while they were in pursuit of them . I know my God , whom I serve , is as able to deliver me from this Sea of blood , as he was to deliver the three Children from the Furnace , Dan. 3. And ( I most humbly thank my Saviour for it ) my resolution is , as theirs was : They would not worship the Image which the King had set up , nor will I the Imaginations which the People are setting up . Nor will I forsake the Temple and the Truth of God to follow the bleating of Ieroboams Calves in Dan and in Bethel . And as for this People , they are at this day miserably misled : God of his mercy open their eyes , that they may see the right way . For at this day the blind lead the blind ; and if they go on , both will certainly into the ditch , S. Luke 6. 39. For my self , I am ( and I acknowledge it in all humility ) a most grievous sinner many ways , by thought , word , and deed : And yet I cannot doubt but that God hath mercy in store for me a poor penitent , as well as for other sinners . I have now upon this sad occasion ransacked every corner of my heart ; and yet I thank God I have not found among the many , any one sin , which deserves death by any known Law of this Kingdom . And yet hereby I charge nothing upon my Judges : For if they proceed upon proof by valuable witnesses , I or any other Innocent may be justly condemned . And I thank God , though the weight of the Sentence lie heavy upon me , I am as quiet within as ever I was in my life . And though I am not only the first Archbishop , but the first man that ever died by an Ordinance in Parliament , yet some of my Predecessors have gone this way , though not by this means . For Elphegus was hurried away and lost his head by the Danes ; Simon Sudbury in the Fury of Wat Tyler and his fellows . Before these S. Iohn Baptist had his head danced off by a lewd Woman : And S. Cyprian Archbishop of Carthage submitted his head to a persecuting sword . Many examples great and good ; and they teach me patience . For I hope my Cause in heaven will look of another die , then the colour that is put upon it here . And some comfort it is to me , not only that I go the way of these great men in their several Generations ; but also that my Charge , as foul as it is made , looks like that of the Jews against S. Paul , Acts 25. 8. For he was accused for the Law and the Temple , i. e. Religion . And like that of S. Stephen , Acts 6. 14. for breaking the Ordinances which Moses gave , i. e. Law and Religion , the Holy Place and the Law , ver . 13. But you will say , Do I then compare my self with the integrity of S. Paul and S. Stephen ? No , far be that from me . I only raise a comfort to my self , that these great Saints and Servants of God were laid at in their times as I am now . And it is memorable that S. Paul , who helped on this accusation against S. Stephen , did after fall under the very same himself . Yea , but here 's a great clamour that I would have brought in Popery . I shall answer that more fully by and by . In the mean time you know what the Pharisees laid against Christ himself , S. Iohn 11. 48. If we let him alone , all men will believe on him : Et venient Romani , and the Romans will come , and take away both our Place and the Nation . Here was a causeless cry against Christ , that the Romans would come . And see how just the judgment of God was . They crucified Christ for fear lest the Romans should come ; and his death was it which brought in the Romans upon them ; God punishing them with that which they most feared . And I pray God this clamour of Venient Romani , of which I have given no cause , help not to bring them in . For the Pope never had such a Harvest in England since the Reformation , as he hath now upon the Sects aud Divisions that are amongst us . In the mean time , by honour and dishonour , by good report and evil report , as a deceiver and yet true , am I passing through this world , 2 Cor. 6. 8. Some particulars also I think it not amiss to speak of . 1. And first , this I shall be bold to speak of the King our gracious Soveraign : He hath been much traduced also for bringing in of Popery . But on my Conscience ( of which I shall give God a present account ) I know him to be as free from this Charge as any man living : And I hold him to be as sound a Protestant according to the Religion by Law established , as any man in his Kingdom ; and that he will venture his life as far and as freely for it . And I think I do or should know both his affection to Religion , and his grounds for it , as fully as any man in England . 2. The second particular is concerning this great and populous City ( which God bless . ) Here hath been of late a fashion taken up to gather hands , and then go to the great Court of the Kingdom , the Parliament , and clamour for Justice ; as if that great and wise Court , before whom the Causes come which are unknown to the Many , could not or would not do Justice but at their appointment ; a way which may endanger many an innocent man , and pluck his blood upon their own heads , and perhaps upon the Cities also . And this hath been lately practised against my self : the Magistrates standing still and suffering them openly to proceed from Parish to Parish without check . God forgive the setters of this , withall my heart I beg it : but many well-meaning people are caught by it . In S. Stephens case , when nothing else would serve , they stirred up the people against him , Act. 6. 12. And Herod went the same way : when he had killed S. Iames , yet he would not venture upon S. Peter , till he found how the other pleased the people , Acts 12. 3. But take heed of having your hands full of blood , Esai . 1. 15. For there is a time best known to himself , when God above other sins makes Inquisition for blood . And when that Inquisition is on foot , the Psalmist tells us , Psal. 9. 12. that God remembers ; but that 's not all , he remembers , and forgets not the complaint of the poor , i. e. whose blood is shed by Oppression , ver . 9. Take heed of this : 'T is a fearful thing to fall into the hands of the living God , Heb. 12. but then especially , when he is making Inquisition for blood . And with my prayers to avert it , I do heartily desire this City to remember the Prophecy that is expressed Ierem. 26. 15. 3. The third particular is the poor Church of England . It hath flourished , and been a shelter to other neighbouring Churches , when storms have driven upon them . But alas now it is in a storm it self , and God only knows whether or how it shall get out . And which is worse then a storm from without , it is become like an Oak cleft to shivers with wedges made out of its own body . And at every cleft profaneness and irreligion is entring in ; While ( as * Prosper speaks ) men that introduce profaneness are cloaked over with the name Religionis Imaginariae , of Imaginary Religion : for we have lost the Substance , and dwell too much in Opinion . And that Church , which all the Jesuits machinations could not ruine , is fallen into danger by her own . 4. The last particular ( for I I am not willing to be too long ) is my self . I was born and baptized in the bosome of the Church of England established by Law. In that Profession I have ever since lived , and in that I come now to die . What clamours and slanders I have endured for labouring to keep an Uniformity in the external Service of God , according to the Doctrine and Discipline of this Church , all men know , and I have abundantly felt . Now at last I am accused of High-treason in Parliament , a crime which my soul ever abhorred . This Treason was charged to consist of two parts , An endeavour to subvert the Laws of the Land : and a like endeavour to overthrow the true Protestant Religion established by Law. Besides my answers to the several Charges , I Protested mine innocency in both Houses . It was said , Prisoners Protestations at the Barre must not be taken . I must therefore come now to it upon my death , being instantly to give God an account for the truth of it . I do therefore here in the presence of God and his holy Angels take it upon my death , that I never endeavoured the Subversion either of Law or Religion . And I desire you all to remember this Protest of mine for my innocency in this , and from all Treasons whatsoever . I have been accused likewise as an Enemy to Parliaments : No , I understand them , and the benefit that comes by them too well to be so : But I did dislike the misgovernments of some Parliaments many wayes , and I had good reason for it ; for Corruptio optimi est pessima . And that being the highest Court , over which no other hath jurisdiction , when 't is misinformed or misgoverned , the Subject is left without all remedy . But I have done . I forgive all the world , all and every of those bitter Enemies which have persecuted me ; and humbly desire to be forgiven of God first , and then of every man. And so I heartily desire you to joyn in prayer with me . O Eternal God and merciful Father , look down upon me in mercy , in the riches and fulness of all thy mercies . Look upon me , but not till thou hast nailed my sins to the Cross of Christ , not till thou hast bathed me in the blood of Christ , not till I have hid my self in the wounds of Christ ; that so the punishment due unto my sins may pass over me . And since thou art pleased to trie me to the uttermost , I most humbly beseech thee , give me now in this great Instant , full patience , proportionable comfort , and a heart ready to die for thine honour , the Kings happiness , and this Churches preservation . And my zeal to these ( far from arrogancy be it spoken ) is all the sin ( humane frailty excepted , and all incidents thereto ) which is yet known to me in this particular , for which I come now to suffer : I say in this particular of Treason . But otherwise my sins are many and great ; Lord pardon them all , and those especially ( what ever they are ) which have drawn down this present judgment upon me . And when thou hast given me strength to bear it , do with me as seems best in thine own eyes , Amen . And that there may be a stop of this issue of blood in this more then miserable Kingdom , O Lord , I beseech thee give grace of repentance to all Blood-thirsty people . But if they will not repent , O Lord confound all their devices , defeat and frustrate all their designes and endeavours upon them , which are or shall be contrary to the glory of thy great Name , the truth and sincerity of Religion , the establishment of the King and his posterity after him in their just Rights and Priviledges , the honour and conservation of Parliaments in their just power , the preservation of this poor Church in her Truth , Peace , and Patrimony , and the settlement of this distracted and distressed People under their Ancient Laws , and in their native Liberties . And when thou hast done all this in meer mercy for them , O Lord , fill their hearts with thankfulness , and with Religious dutiful obedience to thee and thy Commandments all their dayes . So , Amen Lord Iesu , Amen . And receive my soul into thy bosom . Amen . Our Father which art in heaven , &c. The Lord Archbishop's Prayer , as he kneeled by the Block . LOrd , I am coming as fast as I can . I know I must pass through the shadow of death , before I can come to see thee . But it is but Umbra mortis , a meer shadow of death , a little darkness upon nature : but thou by thy Merits and Passion hast broke through the jaws of death . So , Lord receive my soul , and have mercy upon me : and bless this Kingdome with peace and plenty , and with brotherly love and charity , that there may not be this effusion of Christian bloud amongst them , for Iesus Christ his sake , if it be thy will. Then he layd his head upon the Block , and after he had prayed to himself , said aloud , Lord receive my Soul , which was the signal given to the Executioner . FINIS . Notes, typically marginal, from the original text Notes for div A49717-e280 Oratio Dominica . Gerson ali●er : par . 3. pa● 1147. The Preface . Petitions . The Doxologie . Notes for div A49717-e1560 Pro Gratia Praeveniente . Liturg. Anglic. Confessio cum precatione . Per L. A. W. Pro Remissione Peccatorum . Pro Donis . Gratiarum Actio . Pro Ecclesia Catholica . Pro Ecclesia Particulari . Pro Rege . Pro Amicis & Consanguineis . Pro Servis . Pro Afflictis . S. Aug. 2. cont . Advers : Leg. & Prophet . cap. 2. Pro Omnibus , etiam Inimicis . Submissio mei . Hora Mortis . Notes for div A49717-e2310 Hora 1. i.e. Mane. Psal. 43. 3,4 . Domin . 2. post Epiph . Ad vent . Dom. 1. Domin . 2. Dom. 4. Hor. 3. sive●ona ●ona Matutina . Psal. 34. 7 , 8. Psal. 48. 9. Psal. 63. 3. Psalm . 84. 1. Domin . 1. post Epiph . Domin . 3. post Epiph. Domin . 4● post Epiph . Hora 6. i. Meridie . Psal. 19. 12 , 13. Praesumptio . Psal. 84. 4. Nazianz Orat. 13. Charitas . Domin . Pasch. Pro Grati● . Dom. 1. post Pascha . Contra Malitiam . Domin . 2. post Pascha . ●ora 9. i. e. Ter●ia Pome●●d● Psal. 37. 7 , 8. Paulinus Epist. 9. Princip . Psal. 52. 8. Pro meipso . Psalm . 9. 13. Aug. 14. 1629. Pro omni dono . Pentecoste . Domin . Trinit . Vesperi . Dan. 9. 19. Psal. 49● 16 , 17. Patientia . Psal. 119. 82. Domin . Sexagesima . Contra Adversitatem . Domin . Quinquagesima . Pro Charitate . Completorium . The Compline is before bed time . Amos 7. 2 , 5. Prov. 3. 24. Somnus . Domin . 4. Quadrag . For Relief . Bed● time . Et Nocte , si vigiles . Psal. 13.3 . Psal. 17.3 . Psal. 119. 164. Domin . 5. Post Pascha . Cogitationes . Notes for div A49717-e4430 Mane Psal. 5. 1 , 2 , 3. Psal. 96. 2. Gratiae . Prov. 2. 11. Consilium . Jerem. 10. 23. Viarum Directio . Ho●a tertia . 2 Esdr. 8. 45 , 31. Misericordia . Psal. 74. 24. Consilium Sitire Deum . Psal. 119. 29. Veritas . Obedientia . Domin . 1. post Trin. Pro Gratia . Hora 6. Tob. 3. 2,3,6 . Misericordia . Jer. 14. 20. Venia . Liturg. Angl. Domin . 3. post Trinit . Pro Defensione . Aug. Serm. 18● de Sanctis . Hora. 9. 2 Macc. 1. 3 , 4,5 . Misericordia . Ps. 106.4 . Remember me . Dom. 4. post . Trin. Vesperi . Psal. 17. 1. Exaudire . S. Hilar. L. 12. de Trin. p. 195. Praesumptio . Coll. Vesp. pro auxilio contra omnia pericula . Nox . Dom. 6. post Trin. Obedientia . The Compline . Psal. 17. 6 , 7 , 8. Defensio . Psal. 141. 2. Exaudire Psal. 28. 8. Gratiae . Dom. 7. post Trin. Religio . Bed-time Et Nocte , si vigiles . Psal. 39. 5. &c. Mors. Gregor . Nazian . Orat. 8. Submissio meiipsius . Notes for div A49717-e6200 Mane. Psa. 1.1,2 . Praeservatio . Erasmus . Illuminatio . Prov. 3. 26. Dom. 9. post Trin. Cogitationes . Gratia. Hora. 3. Psal. 25. 1,3,4 . &c. Pro omnis generis auxilio . Domin . 2. Quadrages : Pro Praeservatione . Hora 6. Psal. 27. 8,9,10 , 11. Exaudire . Psal. 55. 18. Paulin. Epist. 17. pag. 181. Deliverance . Dom. 10. post Trin Hora 9. Psal. 31. 19 , 21. Gloria Deo. Psal. 42. 3. Tempore advero . Dom. 3. post Pasc. Illuminatio . Obedientia . Vesperi . S. Ambros . Ser. 8. in Psal. 118. Venia . Psal. 91.1 Auxilium . Dom. 11. post Trinitatem . Completorium . Psal. 46.1 . Auxilin̄ . Psal. 119. 122. Misericordia . Dom. 14. post Trin. Donum omne . ●ed time Et Nocte , ●i vigiles . Psal. 50. 15. ●er . 10. 24. S. Ambr. 5. Hexā . ca. 25. Poenitentia . Dom. 4. post Pasc. Obedientia . Notes for div A49717-e7650 Mane. Baruch 2. 12,14 . Poenitentia . Psal. 119. 147. Exaudire . Psal. 143. 8. Hora. 3. Psal. 39. 9,7 , 8. Spes . Poenitentia . Gr. Naz. Orat. 6. fine . pag. 144. Pro grege Hora 6. Psal. 35. 1 , 3. Defensio . Ps. 86. 6. Exaudire . Ps. 120.2 . Deliverance . Dom. 15. post Trin. Hora 9. Esai . 55. 6,7 . Paenitentia . Psal. 86. 11. Timor Dei. Dom. 17. post Trin. Pro Gratia . Vesperi . Psal. 51. 1. Poenitentia . S. Aug. Ser. 30. de Verb. Dom. & Ser. 120. de Diversis , et Ser. 2. Donum omne . Dom. 18. post Trin. Obedientia . Compline . Ps. 51.17 . Poenitentia . Misericordia . Dom. 19. post Trin. Bed-time Et Nocte , si vigiles . Psal. 63.6 Nox . Psal. 119. 148. Somnus . Notes for div A49717-e9140 Mane. Psal. 17. 5. S. Aug. de 5. Haeres . cap. 7. Auxilium . Ps. 63.1 . Consolatio . Esay 33. 2,5,6 . Ascensioonis dies . Dom. post Ascen . Hora 3. Ps. 55. 2. Exaudire . Ps. 86.14 . Inimici . Liturg. Angl. Defensio . Hora 6. Psal. 55. 22. Blandientes . Ps. 94.12 . Correctio . Dom. 20. post Trin● Defensio . Obedientia . Hora 9. Patientia S. Aug. cont . Epist . Fundam . c. 37. Psal. 109. 1. Opprobrium . Prec . Mat. Coll. pro Pace . Et pro defensione . Vesperi . Aug. de 5. Haeres . c. 7. Psal. 140. 1 , 2. Inimici . Coll. 1. Precum Vespert . Pro Pace . Compline . Psal. 57.1 . Spes . S. Aug. Nom. Scala Paradisi . c. 4. Sitire Deum . Liturg. Angl. Praeservatio . Bed-time Et noc●e , si vigiles Ps. 77.1,2 . Tempore valde premente . Somnus . Coll. in fine Lit. Anglic. Defensio . Notes for div A49717-e10800 Mane. S. Aug. L. 1. Ret. c. 15. & de Duab. Anim. cont . Manich . c. 15. Ps. 88.13 . Dom. 2. post Trin. Timere , Amare Deum . Parasceue . Domin . ante Pasc. Coll. 1. diei . Ecclesia . Coll. 2. diei . Pro omnibus . Hora 3. S. Aug. de 5. Haeres . cap. 7. Haereses . Psal. 109. 20. Deliverance . Ps. 25.14 . Liturg. Angl. Exaudire . Hora 6. Ps. 79. 8. Venia . Psal. 115. 1. S. Athan. Lib. 1. de Vnita Deitate Trinit . pag. 444. Dom. Trinit . Hora 9. Ps. 80. 4. S. Chrysost . L. 3. de Sacerdotio . Ecclesia . Vesperi . Psal. 88. 1 , 2. Afflictiones . S. Hilar. l. 12. de Trin. fine . Fides . Compline . Psal. 92. 1 , 2. Misericordia . Nox . Bed-time Et Nocte , si vigiles . Psal. 119. 49 , 54. Gr. Naz. Orat. 10. p 176. Mors. Aug. Ser. 53. de diversis . Notes for div A49717-e12340 Mane. Ps. 59.16 . Laus Dei. Ps. 90.17 . Benedictio Psal. 119. 18 Illuminatio . Prec . Mat. Coll. pro Gratia. Auxilium . Hora. 3. Ps. 62. 5. Oratio Ezekiae , 2 Chron. 30. 19. Imperfectio . Ps. 138.7 . Inimici . Psal. 119. 121. Inimici . ver . 122. Liturg. Angl. Infirmitas . Hora 6. Ps. 62. 8. Ps. 119.5 . Viarum directio . Psal. 119. 33. Timor Dei. Hora 9. Ps. 81. 7. Exaudire . Afflictiones . Psal. 119. 10 , 12. Viarum directio . Vesperi . Ps. 134. 1. Laus Dei. Protectio . Completorium . Psal. 139. 10. Confessio . Gratiarum actio . Psal. 71. 17 , 19. &c. Laus Dei. Gratiarum actio . Bed-time Et Nocte , si vigiles . Ps. 121.4 . Psal. 119. 59. Procrastinatio . Ps. 120.4 . Mors. Adoratio & Glorificatio Dei mei . S. Aug. l. 2. Confess . c. 4. Notes for div A49717-e13890 Ps. 19.13 . Psal. 119. 37. Salvian . l. 6. de Gubernatione Dei. p. 222. Ps. 19.14 . Psal. 34. 12 , 13. Ps. 37.31 . Psal. 39. 1 , 2. Psal. 119. 108. Ps. 141.3 . Ecclus. 22. 27. David fugiens 2. Sam. 15. 25. 2 Cor. 4. 8. ver . 16. Psal. 38. 10. Psal. 119. 65. ver . 75. Baruch 3. 1 , &c. Ps. 9. 18. Psal. 31. 8 , &c. ver . 10. 12. 14. 15. 16. Ps. 42. 6. Psal. 44. 23. Ps. 31. 1. Ps. 55. 3. Psal. 60. 11. Pericula . Ps. 80. 5. Psal. 109. 25. Psal. 119. 92. Ps. 39. 9 , 11. Ps. 91. 3. ver . 10. Ps. 79.12 . Domin . Septuagesima . Si intre● Familiā . Liturg. Angl. Liturg. Angl. Gratiarum actio post Liberationem . Psal. 18. 3 , 4 , 5. Psal. 31.6 . Psal. 32.4 . Psal. 39. 13. Psal. 116. 2 , 3. Psal. 118. 18. Liberatio à morbo gravissimo , in quē incidi Aug. 14. 1629. Esai . 8. 9 , 10. 1 Macc. 4. 30. Ps. 18.37 . Ps. 46. 9. Ps. 44.10 . Psal. 108. 11. Liturg. Angl. Liturg. Angl. Gratiarum actio . Ps. 9. 12. Psal. 10 , 13 , 16. Psal. 22. 23 Ps. 70.5 . Psal. 25. 15. Psal. 61.1 . Psal. 69. 1 , 15. Psal. 119. 28. Psal. 119. 143. Tristitia . Psal. 44. 14. Psal. 55. 9 , 16. Psal. 57. 3 , 4. Ps. 71.7 . Psal. 89. 49. Psal. 119. 95. Psal. 119. 150. ver . 157. Psal. 119. 22. ver . 39. Ps. 19. 9. Ps. 41. 9. Ps. 57. 5. Psal. 71. 10. Psal. 119. 85. Psal. 141. 10. Psal. 142. 2 , 7. Psal. 9.7 . Ps. 28. 2. Ps. 61. 4. Psal. 100. 3 , 4. Ps. 26. 8. Psal. 37. 19. Psal. 65. 3 , 9. Liturg. Angl. Litan . Angl. Liturg. Angl. Liturg. Angl. Psalmi . Psal. 90. 13. Psal. 119. 116 , 120. ver . 176. Jer. 14. 7 , 8 , 9. Psal. 25. 10. Coll. in die Ciner . Dom. 12. post Trin. Dom. 21. post Trin. Dom. 24. post Trin. Coll. in fine Lit. Angl. Lit. Angl. Liturg. Angl. Liturg. Angl. in Commun . Ibidem . S. Aug. Ser. 7. de Tempore . Pro liberatione ab Inimicis . Ps. 30. 1. Ps. 35.9 . Ps. 7. 18. Psal. 47. 2 , 3. Post Victoriam in bell● . Psal. 56. 12. S. Aug. Orat. de 5. H●res . cap. 7. Psal. 57. 7. Psal. 9.1 . Ps. 13. 5. Psal. 22. 23. Ps. 30. 9. Ps. 34. 1. Ps. 71. 8. Psal. 71. 20. Psal. 86. 12. Psal. 135. 3. Psal. 138. 1. S. Mat. 5. 44. Psal. 25. 18. Dom. 3. Quadrag . Ps. 56. 1. Psal. 35. 19. Psal. 7.1 . Ps. 9. 13. Psal. 64.1 . Menev. Bathon . London . Dioecesis . S. Aug. lib. 22. contra Faust. ca. 69. de Mose . Esal . 55. 10. Ps. 61. 6. Psal. 20.1 . Dom. 5. po Epistphan . Psal. 80. 8. Psal. 127. 1. Ecclesia Angl. post Possessiones direptas . Nehem. 9. 32 , 33. Psal. 33. 10 , 12. Dan. 9. 16 , 17. Psal. 79. 12. Alias the Sick , the Afflicted . Psal. 69. 9. Dom. 1. Quadrag . Dom. 25. post Trin. 1 Tim. 5. 22. 2 Tim. 1. 6. Dom. 5. post Trin. Pro Ecclesia . Dom. 16. post Trin. Dom. 22. post Trin. Psal. 137. 1. Psal. 141. 8. Praevia . Coll. pro Mundatione Cordis . Litan . brevis . Coll. 3 in die Parasc . Dum Altari adsto , si fieri possit . Si non , tum mane , &c Immediate ante perceptionem Panis . Immediate po●t receptionem utriusque speci●● . The Spanish Journey . The Isle of Re , 1627. His death Aug. 23. 1628. Ps. 71.9 . ver . 16. Psal. 89. 44. Psal. 90. 12. Psal. 102. 2. ver . 3. ver . 11. ver . 23. ver . 24. 1. Cor. 10. 15. Psal. 142. 9. Psal. 146. 4 , 6. Psal. 88. 6 , 7. Ps. 68. 6. Apr. 11. 1594. ●ors Pa●ris . Dies erat Mercurii . Et Nov. 24. 1600. Mors Matris . Decemb. 26. 1605. Dies erat Iovis , & Festum S. Stephani . ●om . Devon . & E.M. An. 1609. Iulii 28. 1617. Die Lun● E. B. Et Martii 6. 1641 / ● . Sept. 26. 1617. Die Veneris . Ignis & periculum inde . Febr. 5. 1628. die Martis Computo Iuliano Tendonē fregi , & iter . Mar. 6. die Soli● inter ambulandum in cubiculo in Turri London . Anno 1641 / 2. Maii 11. 1640. My house at Lambeth beset with violent and hase people . Decemb. 18. 1640. I was accused by the House of Commons of High-Treason . Octob. 24. 1643. I received Additional Articles and Summōs to my Trial. Nov. 1. 1644. I received Summōs to appear in the House of Commōs next morning . August . Ser. 193. de Temp. Ibidem Ser. 198. Ibidem Ser. 202. Ibidem Ser. 204. Psal. 138 8. Gen. 2. Eph. 4. 24. Dan. 9. 19. Neh. 1.11 . Psal. 78. 40. S. August . T. 3. in S. Iohan. Hammersmith Chappel March 11. 1629. For the H. Court of Parliament , 1625. Tempore Iejunii ob Pestem gravissimam . For the Navy , 1625. In time of Pestilence & unseasonable Weather , 1625. In danger of Enemies . 1626. Gratiarum actio pro Pestilentia extincta . 1626. In danger of Enemies . 1626. 1626. 1628. For the s●fe child-bearing of the Queens Majesty , 1628. For the safe child●bearing of the Q●eens Majesty . 1629. 1631. A Thanksgiving for the Queens safe Delivery , and happy Birth of Prince Charles 1630. May 29. A Thanksgiving for the Queens safe Delivery , and happy Birth of the Lady Mary , Nov. 4. 1631. A Thanksgiving for his Majesties Recovery from the Small Pocks 1632. A Thanksgiving for the Queens safe Delivery , and happy Birth of Iames Duke of York . A Prayer for the King's Majesty in his Northern Expedition , 1639. For the King in his Northern Expedition , 1640. Numb . 6. 24. * Lib. 2. de vitae contempt . cap. 4. 
A55005	----	Memorials of godliness & Christianity in three parts : with a brief account of the authors life / by Herbert Palmer. Palmer, Herbert, 1601-1647. 1670 Approx. 107 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A55005 Wing P240 ESTC R27526 09928858 ocm 09928858 44356 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A55005) Transcribed from: (Early English Books Online ; image set 44356) Images scanned from microfilm: (Early English books, 1641-1700 ; 1364:18) Memorials of godliness & Christianity in three parts : with a brief account of the authors life / by Herbert Palmer. Palmer, Herbert, 1601-1647. The tenth edition corrected and enlarged. [22], 119 p. Printed for Henry Million, London : 1670. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Puritan authors. Meditations. Devotional literature. 2005-10 TCP Assigned for keying and markup 2006-01 SPi Global Keyed and coded from ProQuest page images 2006-02 John Latta Sampled and proofread 2006-02 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion MEMORIALS OF Godliness & Christianity . In Three Parts . PART . I. CONTAINING MEDITATIONS 1. Of making Religion ones Business . 2 , An Appendix Applied to the Calling of a Minister . With a Brief Account of the Authors LIFE . The Tenth Edition Corrected and Enlarged . By Herbert Palmer , B. D. late Master of Queens Col. Camb. London , Printed for Henry Million at the Bible near White-Fryers in Fleetstreet , 1670. I Conceive this Letter , with the Appendix following it , to be very well worthy the Printing . Ch. Herle . TO THE READER . Christian Reader THis ensuing Meditation upon making Religion ones business , having first affected my own heart , and afterward some friends to whom it hath been communicated , I have been so far made to believe , that by Gods blessing it may be some advancement to the business of Religion , now in this season when Religion hath Retainers enough , but not Servants enough ; that at last my thoughts told me , The very expressions herein would upbraid me as not true to them , if I had denyed , or longer delayed their publication . I have no doubt but sundry passages in them will meet with some Scoffs and some Cavils , as being over-nice , and precise , and I shall meet with some Reproches , as not answering my own strict rules . But in hopes there will yet be found those that will both be glad to see such a piece of a Patern for their Hearts and Lives , and also strive to make it their own in affection and practice ; I have resolved to adventure the one and the other : and do trust also that by Gods grace , it will somwhat help to make me the more watchfull over my own self and my behaviour , that I may not only not shame my self and my so publick professions , but also may set a real Copy in some proportion suitable to this verbal one , for thy double benefit . Herein if thou wilt help me still with thy prayers ( as I am confident thou wilt , if thou reap any benefit by it ) I again tell thee , thou mayst be the better for it thy self , while I am thereby through Gods mercy to us both , helped to do thee yet some further spiritual Sevice , which while I live I must now alway profess my self ambititious of , as being ever , Thine and the Churches Servant in Christ altogether Herbert Palmer . Octob. 13. 1644. A Brief Account of the Life of Mr. Herbert Palmer . THE Reverend Author of this ensuing Treatise , was ( whilst living ) prized by good men for his Piety , and loved by all wise men ( that knew him ) for his Learning : And now he is dead , let not the Reader in this short Epitome of his life , expect any more than a brief Narrative or Account of his most eminent , peculiar , publick , passages and transactions in the world . He was the Son of Sir Thomas Palmer of Wingham near Canterbury in East-Kent , where he was born about March 1601. he was prudently and piously educated , and in his Infancy made great proficiency in the serious study of Religion and Learning , so that when he was 4 or 5 years of age , he would oft cry to go his Mother , To hear somewhat of God. From a Child he was acquainted with the Scripture , and earnestly desired to be A Minister of Jesus Christ . He had excellent natural parts , both intellectual and moral ; his excellency and exactness in the French Tongue , ( which he could speak almost as soon as English ) and the great knowledge he had , as well of the persons places and affairs of the French Nation , as in the propriety of the pronunciation of the Language , made many strangers ( to his Nativity ) believe he was a French-man born ; and after his call to the Ministry , he Preached to the French Church at Canterbury on two several solemn days to the great edification and approbation of the hearers . His Industry also in learning the Latine Tongue , was manifested by his great proficiency therein whilst young . His dutifulness and obedience towards his Parents , as well when grown to years of maturity , as whilst young , spake his great reverence and esteem of them ; and as he was a great Example of Filial obedience in his Conversation , so he was a great Asserter of Parental authority in his Doctrine . At the age of about 14 years , ( to wit ) in the year of our Lord 1615. he was admittod as Fellow-Commoner in St. Johns Colledge in Cambridge . And according to his standing , and desert , took the degree of Master of Arts in the year 1622. And in the following year was constituted Fellow of Queens Colledge in the same Vniversity ; and whilst he so continued , he took on him the great care of many Pupils , who ( by his prudent and painful instruction and care over them ) made great proficiency in Learning whilst they continued with him . And in the year 1624. he was called , and ordained to the work of the Ministry , by a Licence from the then Arch-Bishop of Canterbury . In the year 1626. he was called to the publick exercise of his Ministry at Alphage Church in Canterbury , where by his laborious Industry , sound Doctrine , and exemplary conversation , he proved himself to be a burning and shining light . In the year 1632. he removed to Ashwell in Hartfordshire by the presentment of Laud Arch-Bishop of Canterbury . The plainness of his Preaching did manifest his great desire to be understood by his Auditors for their Edification . His pains in Catechising the ignorant , his charity in providing Bibles for the poor , and his humility in admitting persons of all ranks and degrees to discourse with him for their Souls edification , got him love , respect , and honour , from all acquainted with him , and was a great means of reformation amongst the people to whom he was a Pastor , obliging them to several excellent resolutions against drunkenness , swearing , or other open debaucheries . He made and printed an excellent Catechism entituled , An endeavour of making the Principles of Christian Religion plain and easie . His Domestick or Family Government was as pious , as his Ecclesiastick or Church care was painful ; he would not permit any of his houshold for ( frivolous excuses ) to be absent from family duties , neither would he entertain any in his family , that either were not truly Godly and Religious , or willing to be instructed in the wayes of God. He read the Scriptures , and prayed , twice every day in his family , Catechised twice every week ; and after every meal he caused to be read , as at his own , so at his servants Table , a portion of Gods word ; requiring also on the Friday and Saturday , an account , from those under his Tuition , of what they remembred of the Sermon I reached the Sabbath day before . He would not suffer any of his servants to sit up late ( about their weeks work ) upon Saturday at nights ; neither on the Sabbath would he eat of any dish , if he understood it kept any of his servants from the publick ordinance , by providing of it . And as he was painfull in his Ecclesiastick , and exemplar in the Domestick Government , so also was he pious in his more private retired closet duties , being a great admirer of , and having great knowledge in , the Scriptures , which he took great delight in when young , and highly honoured whilst he lived . He kept a perfect Diery of all ( or most of ) the passages of his Life . He often set whole days apart , to humble himself , ( in private ) by Fasting and Prayer . He took the degree of Batchelor of Arts , in the year 1630. and in 1632. he was taken in by the the Vniversity , as a Vniversity Preacher . In the year 1643. he was called to be one of the Assembly of Divines , and some time after , elected as Pastor in Dukes-Place , from whence he removed to New-Church in Westminster , ( where he was the first Minister that preached there ) in both , which places , he was highly and greatly esteemed of , and by all his Auditors ( that were professors of piety . ) During also his Ministry at New-Church , he was a Lecturer at the Abbey Church in Westminster , and so painfull was he ( in the service of God , ) that he never declined any Ministerial exercise that he was requested to perform , whether in publick or in private . He was of a loving , friendly disposition , courteous , and affable in his carriage towards men of the lowest rank or degree . April 1644. he was constituted Master of Queens-Colledge , by the Earl of Manchester , where he caused the exercise of Sermons , to be continued in the Colledge Chappel weekly , all the year ; where also he endeavoured to promote Learning , by his constant exhortation of the Scholars to sedulity in their studies ; purchasing also ( by his own moneys ) many Authors , which he gave to the Library , and maintained at his own charge , divers poor and necessitous Scholars . He was a man of a publick spirit , laying out himself , for God : greatly self-denying , and very Zealous for and in the things of God. His freedome , and faithfulness , in reference to the publick affairs , may appear by the Sermons he preach'd before the Parliament at Westminster ; Divers of which are now in Print . His Temperance and Sobriety were great , as well in his Apparel , as in his Dyet . The good works he did , ( while living ) commands us to praise his liberal charity , and charitable liberality . The time of his sickness was not long , his distemper having little to feed on ; he ( whilst in health ) spending himself so much in the service and work of God. His humility , his patience in sickness , his faith upon God , and submission to Gods will , did most eminently discover themselves while sick . His deportment therein being holy and heavenly , and his discourse full of such expressions , that discovered where his heart was . One exhorting him , to cast the burden of his sickness upon God , he made this reply , I should do very unworthily , if when I have Preached to others , that they should cast their burden upon God , I should not do so my self . Anno Christi 1647 , in the 46 year of his age , he returned his Soul into the hands of God ; And for his body , it lyes buried in the New-Church at Westminster ; and thus he lived , and so he dyed , and now he 's dead , his works do live , Vivitur post funera virtus . ANd thus ( kind Reader ) you have a brief Epitome , of the Life of that Reverend , Learned , Laborious , Pious , and Painfull Divine , who is the Author of this small , ( yet sweet and precious ) Treatise ; from the perusal of which , I 'le not detain thee , by long or tedious digressions , of my own , begging only , acceptance of what may be well , and pardon for what is ill done , from all ; but carping Momuses , ( whose favour not expecting , ) I plainly declare , I no more value , or care , for their censures , than I prize or esteem the flatteries of fond , and foolish Parasites . HE that desires to see a larger Account of the Life of this Reverend Divine , let them peruse it as Written by the Learned Mr. Clark in his Book of Lives . Of making Religion ones Business . MY true Friend , It hath been an usual saying with me , ( would God I could ever have the feeling of it in my self , ) That the Character of a godly man , is to make Religion his business . I will now a little descant upon it , so as to set down what I should and would do in this kind . I shall set a copy , at least to teach my self , and provide a remembrancer to quicken my frequent dulness . 1. I desire to have my Affections all moulded by Religion and towards it ; my thoughts , and words , and deeds , to be all exercises of Religion , and my very cessation from works commanded by Religion , and limited and circumstantiated by Religion , my eating , drinking , sleeping , journeying , visiting , entertaining of friends , to be all directed by Religion : And that above all , I may be serious and busie in the acts of Religion about the Word , Prayer , Praises , Singing , Sacraments ; not only that the duties in each kind be performed , but religiously performed , with life and vigour , with Faith , Humility and Charity . 2. To these ends , I desire my heart may be possessed with these two fundamental principles : 1. That Religion is the end of my Creation , and of all the benefits , not only spiritual , but temporal , which God bestows upon me . 2. That Religion is my felicity , even for the present , though derived from that eternall felicity , which is now laid up for me , and to be hereafter possessed by me in Heaven : So glorious is that felicity ; that from the first moment of our interest in it , it casts a lightsome , gladsome brightness upon the soul , even many years sometimes before the enjoyment of the fulness of it : like to the Sunne shedding forth his fore-running beams to enlighten all our part of the world , many minutes before his full light offers it self to our eye . 3. When I speak thus of Religion to be Felicity , I mean it of God and Christ , the object of Religion : without whom , Religion is but an empty Name , a pernicious errour . But as Religion is to know God and him whom he hath sent , Jesus Christ , it is eternal life , begun now here below : but never to end in any time or place . 4. I wish these thoughts may meet me first in the morning , as worldly-minded mens businesses do them : that I may count all things but interruptions till my mind be settled in its course for that day , and that my mind be so setled and habituated in these purposes , that it may be readily in order ordinarily and only need time for solemn performance of religious duties , and for extraordinary projects . 5. Specially I wish as I am bound by millions of eternal obligations , That I may love the Lord my God , Christ Jesus my Redeemer , with all my heart , with all my soul , with all my mind with all my strength , to the utmost extent of all these phrases ; and that to make my mind more apprehensive of them , I may not prophane any of them by using to say in slight matters , ( I love such a thing with all my heart , or , I will do such a thing with all my heart ) It may seem a nicety to check such a phrase : But I read this morning , Pro. 7.2 . Keep my Commandments , and live , and my Law as the apple of thine eye . ( Which sentence by Gods blessing hath occasioned this whole Meditation whatever it is . ) The Apple of the Eye is the tenderest , thing in the World of Naturall things , the Law of God no less ( infinitely more ) in Spirittuals . As I therefore like not the word ( infinite ) but when we speak of God : so those forenamed phrases seem to be Gods peculiar : and that one main cause , why common men so readily say , They love God with all their heart , ( I mean , why they so easily deceive themselves in so saying ) is , because they have adulterated the phrase [ with all my heart ] and prostituted to every base trifle . Say , if it be not so . And then as Saint James blames for not saying . [ If the Lord will , &c. ] though every one will grant such words necessary , and pretended to suppose them : so is it not blame-worthy to say in petty matters , what should make a sacred sound in our ears , and to our spirits ? 6. I wish I could loose my self in a holy trance of meditation , every time I think of God and Christ , as the Author , Fountain , Life , Substance of all my happiness ; ( All-sufficient , ( alone sufficient ) only-sufficient for my soul , and all comfort and good . Nothing wanting in God and Christ to Eternity . No need of any creature : No accession by any creature : no one creature , not all of them comparable to him , or any thing without him . Time , lost happiness lost , while converse with any creature , further than according to his Ordinance : as his instruments and servants . 7. I wish , I could forget all respcts to my self , carnal , natural , while I have any service to perform to God , as I have every moment [ though I cannot ever think so ] that I might shew I love God with strength ; My God with all my strength , and never be weary : of his immediate services especially : or if naturally , yet not spiritually ▪ Lusts are vigorous , when the body languishes , being spent . Oh why is not grace more strong . 8. I wish my heart may never recoil upon me , with saying , Thou mightest now or such a time have done thy God , thy Saviour more service than thou didst ; even when thou didst somewhat , thy body and spirits would have held out longer time , and endured a geater stress of zeal . And much less , Thou didst wholly lose such an opportunity of doing or receiving good , ( though scarce can any one do good , who receives not some present payment , at least in soul , the enlargement of Grace and holy affections ) and least of all , Thou didst wholly employ thy strength to sin , or thou hast weakned thy strength by intemperance , or any other foolish or sinfull practice . 9. I wish that every day among my first thoughts , one may be , What special business have I within doors ? within my soul , What sin to mortifie ? Whether lately raging , and even but last day or night prevailing over me ? Or which I have had ( at least some late ) victories over , that I may allot time to pursue it , and by no means forget it in my paryer , and arm my self against the encounter , if there be any possibility of my being assaulted that day . And what grace to strengthen ? wherein I have been exceeding feeble of late ? or even begun to obtain some vigour ? which it may easily be lost , and will be , if not with all care and means , and prayers fomented and cherished ; that so I may prepare for it . These are a Christians main businesses within himself alwayes . Withall , I wish to die dayly . I mean not , that I dayly wish for death ; but that I may foresee it more than possible , and may prepare for it , resolvedly , contentedly : that I may look at it , as at a means of happiness , and take such order as it may not cut me off from any main necessary imployment : But each hour and minute to dispatch the substantials of my business , and referre circumstances and event to the All-wise , Powerfull , and gracious Providence of the great Ruler , and King of the whole world , and of every creature . 11. I wish to improve every relation I stand in towards any of mankind , to the advancement of Religion : that Glory may redound to Christ , by my being a child to one , a brother to another , a neighbour to a third , a kinsman , a freind , an acquaintance to any one ; That as well for the credit of Religion ( which commands to give to all their due honour , and to love them as my self ) as for the Propagation of Religion , I may be ambitious to approve my self the best Child , or Subj●ct , or Friend , &c. in the world : I and careful also , to insinuate my self as much as may be , into the favour of every one I converse withall in the world , of Superiours by submission and diligence : of Equals , by courtesie and fredom : of Inferiours , by affibility mixt with gravity , and gentleness , with necessary strictness . And that I may not fail to entitle God to whatever ground I gain upon the affections of any , that is , to engage them thereby the more forwardly in his service , in their own persons , and towards all others , and that I my self also may reap some spiritual benefit by them , that so I may bless God for them , and they him for me , and others for them and me together . 12. Particularly , I wish , that toward Inferiours , I may never put lesse , but rather more weight upon Gods Comandements than mine own , and upon religious than civil observances : and that because the best are not Angels , I may bear with more patience , failings in meer worldly , than spiritual matters . 13. I wish never to be one of those that feed themselves without fear ; but that , whether I eat or drink , I may do all to the glory of my God , that is Seasonably , Sparingly , and with Choice ; for Health and Strength : Not Gluttony , Drunkenness , or Riotous Curiosity . That I may daily remember [ my business not to be , to live to eat , but eat to live , that I may follow my business , that is , Christianity : ] that I may not forget how slippery a place the throat is , and how easily that glides down , which after works disease : that because the craving of the sensual appetite , seeming but reasonable , being but for ones self , is of the betraying of Reason it self , besides the quelling of Grace : both Grace and Reason may combine together in the practise of this difficultest piece of self-denyal : And that I may ever consider , not only what a shame , what an unthankfulnesse it is in the least degree to disable my self for the service of Him , who allowes me liberally so much as can be fit for me , how-much soever that be , but also what pity to wast good Creatures to so vile a purpose , as to weaken my body , or overcharge my spirits , with what was meant to strengthen and quicken them . That from the observation of the untowardnesse of my mind ; when it is in the best temper , I may tremble at the thoughts of the least intemperance , which if it fetter not my body , so as it cannot do its duty , will at least hamper my wits , and many times take away from me the will to go about it aright . That therefore I may count all inordination , or immoderation in meat or drink , Poison at least to my Soul , and in a degree also to my body , as is confest by all , some meats and drinks to be in themselves , to some , and others , if taken to such a quantity . 14. I wish to be watchfull over my self always , that I may be thus sober ; and sober that I may be watchful ; and watchful that I may withstand enemies and have time and spirits to do all the works my heavenly Master sets me about . 15. I wish to redeem all time I can from sleep , and so to order my sleep , as I may redeem most time . To redeem all time I can from sports , and so to order my imployments , as that the varieties of them may commonly be recreation enough without using any sports at all for my minds sake : And that if my body seem necessarily to require any , I may remember [ that Nature is content with a little , and Grace never asks more . ] That if courtesie . require me to bear friends company in their sports , I may not only refuse such as are unlawful in themselves , but in others , consider whether they are not for the present unseasonable , or vitiated with some other ill Circumstances ; being specially shie of those that are apt to lead astray , either by affording provocations to impatience , or threatning to swallow up too much time , of which friends not seldom robbing us , do it no way more than by exacting of us to hold out with them in their sports ; which they by an evil though significant name , usualy call Pastimes . 16. I wish to redeem all time from vain thoughts , and unprofitable musings , upon my bed night or morning , in my walking or riding upon the way , in my attendances where neither my Eye nor my Tongue can be profitably set on work : and to take those Advantages greedily to advance the businesses of God and my soul . My thoughts are her eldest and noblest off-spring , and so too worthy to be cast away upon base objects . 17. I wish to redeem all time from idle words and frivolous discourses ; to avoid what I can the hearing of such pratlings ; to shun all light , and frothy , and amorous Books . My Tongue is my Glory , and my best Instrument to advance the Glory of God and Religion towards others ; It were pity to prophane it with such words , as to be upon my contrary score at the day of accounts : and so much I have to learn of God and of Religion ; as without slighting them , I can find no leisure to give heed to trifles , besides the danger of poison to be conveyed in these . If I were confined to the society of Pagans , I might from thence expect some profitable Discourse , though altogether of the world ; and even towards them I were bound to offer at least sometimes mention of God : How much more among such as call themselves Christians ! Specially , who profess Christianity to be their business as well as mine . 18. I desire to redeem all time I can from curiosity in dressing my body , as that which besides the vanity and unprofitableness endangers the leaving off ( the best clothing ) Humility , and so doubly sets my business back . 19. I wish to redeem what time I can , even from worldly business , whatever they are ; so as at least I may never want room to exercise my self unto Godliness ; to perform my dayly solemn services to God , both personal and domestick , and for extraordinary Projects to the honour of God. 20. I desire to take no journey , or make no visit , which falls not into the road of Religion . Courtesie [ which to allow , and in a sort , even command , is Religious Honour ] will carry me a little way , sometimes : But specially , Purposes , accompanied with Hopes , of making all my correspondences pay tribute to Relegion , whilest in the mean time , I am carefull to lose no opportunity of trafficking for Religions gain , and resolutely to stay no longer time any where than while I may do my self or others , more good there , than in another place . 21. I wish specially to make all my medlings in worldly businesses serviceable to Religion : Whilest I imploy whatever Talent I have received , and do receive , to strengthen , encourage , and secure my Self , Family , Friends , Neighbours , and all Fellow-Christians , in the wayes of Godliness , and to exercise and demonstrate Faith , Humility , Patience , Contentedness , Liberality , Justice , Heavenly mindedness in the midst of worldly imployments , and thereby to draw even strangers to admire and approve of that Religion , which teaches and effectually perswades so much good . 22. Particularly I wish , that I may never grasp so much of the world as to distract my head with cares , or engage my heart in sins , and that in the rust that cleaves to my fingers in telling of money , though each piece seem clean enough ) I may see the emblem of the defilement , gotten insensibly by the use even of lawful things , that therefore I may constantly afterwards wash my heart by prayers and meditations . 23. I wish to account nothing a cross to me , but what crosses Religion in some respect , either to my own Soul or others ; to reckon by that Rule , my losses and gains ; my thrivings and goings back , and for this reason , to esteem scandal the worst of evils ; and to give or do , or suffer any thing to prevent or take them away : and next to these the want of Gods Ordinances . 24. I wish to have my heart and conversation alwayes in heaven , as counting my treasure to be laid up there ; and though I must trade with worldly commodities , yet to reckon Grace my chief stock : and that as fore-seeing losses , I may trade much in the Assurance-Office , and study daily the Art of Christian Alchymy , which can extract advantage out of losses , gold out of every thing , even do●ng it self ; that is Grace not only out of every gracious act of Gods providence within sight or hearing ; but even out of afflictions and very sins . 25. Particularly , I wish to improve the time of sickness , which disables from most worldly businesses , to set forward greatly the businesses of God and my soul : and wholly to bestow that leisure upon them , further than the necessity of my body calls me ▪ partly to attend it : and that because I am then debar'd from publick means of thriving , I may beg of every Visitant , to help me with somewhat ; which yet will not impoverish , but help to enrich them also , by mutual trading in spiritual matters : and to count this covetousness only lawful , Never to think I have enough of Grace , but the less time I have to live , the more greedy to be to heap up of these riches . 26. I desire to count the Sabbath , the Lords day , mine ; made for me for mine advantage , the Market-day for my soul , a spirituall harvest-day , wherein I may all day long make provision , and lay up in store for afterwards , and to bless God continually for it , as without which my soul might be in danger to starve , either through want of publick provisions , or leisure to provide for my self what might be had : and therefore by no means to overslip the opportunity , even for my own sake , besides the Commandment ; and to take to the utmost minute that I can , my spiritual liberty to serve God , and get Grace , not allowing any thing by my good will to interrupt me therein . 27. I desire to account the Sacrament of the Lords Supper a singular Fair , wherein the Bread that came down from Heaven , the water of life , spiritual wine and milk , and whatsoever else is nourishing and comfortable to the soul , is freely offered , and to be had without money , and without price : That therefore I may be sure not to miss , when I may go to it : And yet , because all that come thither make not so happy a bargain , but rather purchase to themselves wrath and judgement , I may be carefull to prepare my self so by Examination , that my soul be not sent away fasting , or which is worse , poisoned , while my body is entertained . 28. I desire to account all other Ordinances of God. ( in their degree and manner likewise ) the means of my Souls enriching , nourishing physick : So that if I should slight or trifle away these blessed opportunities , I could not but die a beggar , die and starve , die a miserable diseased Leper , die and perish eternally . That therefore I may not be so much a fool , as to have these put as prizes into my hand to get wisdom withall , and I to have no heart to them : or that pretending no other errand to the place where they are , nor other business at that time , but to receive them , I should be so wickedly mad as to sleep away the offers of Grace then tendered unto me , nor suffer my mind to be diverted to any other thing , ●or to look that God should hear me where I scarce hear my self in my prayers , or refuse to hear him in his Word . 29. I desire to account those my best friends that most help me in my business of Christianity ; And to esteem a watchfull consideration and faithfull admonitions the most necessary and best expressions of friendship , and best helps to my feeble and frail mind . 30. I desire if ever I marry , to account that one of the greatest businesses even of Religion , that I can undertake any time in my whole life ; which if I speed well in , will incomparably ( beyond that other men or creatures can ) Advance my spiritual projects and advantages ; and contrarily disappoint and overthrow them if I make an ill match : that therefore being truly sensible of my own natural sinfull inclination , which may betray me as soon as any other , into some one ( at least ) of those many untoward courses , which persons of all qualities and conditions usually take on this occasion ; as also Apprehensive of Gods punishing no sin more frequently or sharply in this world ; I may from the first moment of my entertaining any such thoughts , make my most ardent and faithful Prayers keep pace with them , first to implore to be directed in a perfect way , and then to be blessed with a true helper every way meet for me . 31. Particularly , I desire that the phrases of Marrying in the Lord , and not being unequally yoaked , &c. ( not corrupted by the worlds false glosses , but truly interpreted by a serious conscience ) may ever have an absolute negative voice in all Propositions , that is , that I may never marry with any whom I have reason to judge not to be truly religious ; whilest yet I conclude , That Religion alone is not sufficient to make any match . That I may never dare to cross the Rules of nature in too much disparity of age , or in robbing Parents of their right , at least of Approbation and Consent ; nor those of Civility , by aspiring too eminently above my degree , or debasing my self too much below it ; withall counting it a necessary qualification in one whom I may match my self unto , To have no predominant humour which I cannot bear , but to be able to bear any infirmity of mine , and to be ( at least ) some help to my spirit in those things wherein I specially need help . 32. I desire ( for my security in all these Resolutions ) that I may never be in hast , but make a leisurable , and sufficient enquiry by my self and friends , answerable to the necessity which the worlds deceitfulness enforces in a business of such lasting importance ; but specially that I may never be in love ( with the estate or comeliness of person ) which would hinder any full enquiry , and stop my ears to any ( though never so true an ) information , and blind my eyes from a right discerning , Whether there be indeed that which in others I was wont to make the Character of Piety : and even in a visible observation of defects , make me wickedly run to Gods Decree for my excuse , and say , Marriages are made in Heaven , or presumptuously promise my self that I shall make them better , when once married , and headlong run on , notwithstanding all the contrary advice of friends , or even the commands of Parents , and be in danger to have my heart broke with discontent , if the Providence of God shall any way break the Match ; which last consideration forbids also too much engagement of affection upon the most worthy and fit person in the world , while there remains any possibility of dissolving the Treaty . 33. I desire to enforce the undervaluing of wealth or beauty , upon my spirit ; from the scarecity of these who have all the other more necessary Qualifications : and that remembring among all the Ends of Marriage mentioned in Scripture , none of them to be to make one rich ; I may never consent to set my Liberty , my Comfort , my Self , for . so long a term as during life , to make never so great a purchase of worldly Estate : As also , though I must never match my self to any , till I can love their person ; I may yet count it a sin to refuse one otherwise every way fit for me , upon the meer exception , that I cannot love , when there is no remarkable deformity to breed a loathing ; and to reckon it a duty to pray earnestly to God to rectifie such untowardness of my mind , as makes me , without just cause , reject a gracious offer of his Providence towards me : and that to prevent the mischief of an unexpected continuall jarre all our lives long , I may be willing to be inquired into my self , as well as to enquire after others , and may not dissemblingly disguise for a fit , that which will afterwards come certainly to be known ; expecting , That that love cannot be firm , whose foundation is laid upon a lie ; But that I may , by my self or friends ' fully and freely , before engagement be past , Express what I expect , both for Piety , and all other matters , of habitation , manner of living , order of Family , and the like : and what may be expected from me in each respect ; not fearing that this faithfulness to my self and them should make a breach ; but resolving that if this would break the Match , being unconcluded , there would be no less danger that it would break the peace afterward , when the unfaithfulness should be discovered : and that that breaking of the Match were so much to be preferred before this breach of Peace , by how much a cross is to be preferred before a sin , and I cannot be a Christian if I believe not that God can provide better for me , and will , if I yield up my will , and all my affections wholly to him . 34. I desire to let no day pass without ( once at least ) solemn casting up my account , how my soul hath sped that day , and my business gone forward or backward ; and to allot special times for a more full reckoning of many dayes , and summing up my whole stock of Grace : so shall I be sure never to become a Bankrupt , but compound for my debts in time , before I be sued , or pursued to extremity . Lastly , I desire to account my Sureties Satisfaction my best Riches : and to treasure up charily in my heart my Acquittances sealed with his bloud : and to fetch from his store all needfull Grace from time to time : His All sufficiency alone on all occasions must furnish me with Wisdome , Righteousness , Sanctification , Redemption , he is and must be All in all to me . To him , with the Father , and the Holy Ghost be all Glory , and Love , and Faith , and Obedience rendred for ever . Amen . An Appendix applyed to the Calling of a Minister . 1. I Desire specially to improve my Calling of a Minister to the advancement of Religion both in my own and others hearts . Whatever Calling I had , I were bound so to direct it : but this was erected to that purpose immediately , and no other [ to found men in Religion , and build them up in it . ] As therefore I must first account , that of me is required a greater forwardness in Religion , and higher degree of heavenly mindedness , and being to the glory of Christ , then of ordinary Christians ; because while their calling oft distracts and disturbs them from thinking of God and Christ , mine leads me directly to it ; and those notions which they through ignorance or disuse are strangers to , I am happily necessitated to make familiar to me : so though I may yet have imperfection , I pretend Religion in vain , if I allow my self in carelesseness or unprofitableness in that Profession of mine , the very exercise whereof is among the mainest Businesses of Religion , and which therefore in the Pr●parations for it , and exercise of it , challenges all my strength of affections and spirits . If God should have given me my choice of all the imployment the world knows , I could not wish any other , to do at once most good to my soul ; and express what good I get , to do others souls good also , and most shew my love to Christ and Christians , in thankfulness for all that good I have and look for , both to my soul and body . 2. I desire therefore to esteem it among the highest favours , among the greatest honours , so to be set on work , specially with success : and to make it appear that I do so esteem it , by putting forth all my abilities , that there may be no want in me , if success follow not towards others . All the time my Saviour lived his first life upon earth , after his Baptism ( till he was to prepare himself for the Sacrifice of his Death ) he undertook no other Calling than this , and after his Resurrection again practised it , so long as he conversed with men here below . O let my heart therefore be so possest with his Spirit ; that though my body must needs have its natural supplies in due season , yet I may ever ( as he did ) count it my meat and drink to fulfill and finish this work ; and my recreation to go about , doing good . And therefore though his Sabbath , the Lords day , be according to nature the day of my greatest toil ; yet because that day I most advance the business of his Kingdom , and my own soul together , I may with more affections than others can , call the Sabbath a delight , and triumph in it , not onely as a day of Liberty , but of conquest and victory . 3. I desire to extend the labours of my Function beyond the expectation of those to whom they are to be directed . I mean , not ever ( yet sometimes ) specially for length , but frequency , to be instant in season , and out of season [ volentibus , nolentibus . ] And to rejoyce therefore , and only therefore , in the multitude of hearers , because among many there is more hope of doing some good , whilest yet I never suffer my self to be discouraged by their paucity , since Gods grace is not tied to expect the help of a croud , and one soul gained or confirmed , is worth an age of pains . 4. I desire in all the publick exercises of my Ministry , to suit my matter , method , phrase , repetition , and all other circumstances , so as I may be best understood and remembred , and may best convince and perswade every mans conscience , and not to own one tittle or syllable that might hinder this in any : remembring herein my business to be , not to break for my own credit : but to deliver the messages of him who is no respecter of persons , but esteems the meanest soul worth shedding his bloud for , as well as the greatest . 5. I desire therefore no more to neglect the instruction of the poorest child , or the visiting of the most contemptible creature within my charge , than of the richest and noblest , rather those of the eminenter sort may better spare me ; because they may for themselves and theirs have more means and comforts than others can . 6. Specially , I desire not to omit the advantage of any ones being sick : Because , 1. then they may have more leisure to ponder on any good counsel , than the world at other times will give them leave . 2. Then also perhaps they may be straight going out of the world , and I may never again have any more opportunity of offering , them good ; and then too ( probably ) they may be more sensible of the reality of those things which concern another world , when they see nothing in this world will do them good , or keep them here : And when I come to any , never to omit the mention of death , which will neither stay our leisure , nor be hastened by talking of it : And herein to regard the good of a soul , rather than the pleasing of any ones fancy . 7. I desire in all things men should rather be pleased with what I must do , then for me to do any thing meerly to please men , unless in things otherwise indifferent every way , and in them indeed to be willing to please all men in all things ; taking counsel , in things of that sort , of mens infirmities ; but in substantials only of Gods Word ; except that even in such mens weakness or waywardness may sometimes so vary the case , as that one while they may necessitate a present enforcement of a Doctrine , and another time the forbearance for that season . And because the forbearance of this is oft times a great business of importance , I may bend all the strength of my prayers and wits about it ; and where I can , call also for the help of other men , more experienced in the Divine Mystery of gaining and feeding souls , being ready also to lend my best help to others as well , as being all fellow-workmen in the same spiritual husbandry and building , though our lots lie in several quarters . 8. I desire ever to have a special care of laying the foundation aright , first by constant catechizing of all , from very children to the eldest that will admit it ; misdoubting still the ignorance of the common sort , when I come to visit them . And however they only call for comfort , yet to be most large in urging those things , which they appear to be most defective in , as in the knowledge of sin , and the nature of repentance , and even of faith it self . 9. I desire by all just means possible , to prevent all quarrels between me and any other , and so all prejudices , as that which would much hinder my work : And to be willing to redeem their good opinion with any thing which is my own , and that I can well spare . 10. I desire to reserve my heat , my anger , to encounter sin ; and yet so to temper it with the meekness of wisdome , as it may appear I mean no hurt , but altogether good to the sinner , and not to be wearied either out of my zeal or meekness , either with the stupidity or fierceness of any . 11. I desire to acquaint my self so with the tempers and spirits of every one , as I may speak most directly to their consciences , without any decyphering of their persons ; yet not to forbear the publick reproof of any sin , because the impudence of any person hath made their guilt notorious . 12. I desire to account the commandment of not suffering sin to lie upon my neighbour , ( who is my brother ) to lie principally upon me : and therefore if publick reproof of all , in the presence of the offender will not affect him ; to reckon a wise and particular reproof in private to be a debt of love I owe him , and to defer the payment of it no longer than till the providence of God ( by some special act of giving or taking away somewhat of worth and esteem ) hath made him fit to receive it . But especially not to let slip the season of sickness or remorse for sinne upon any other ground ; because then he hath both more need of it , and it is like to do him most good . 13. I desire in all places , companies , and entercourses , to remember my Calling . And not only to take heed that my example ( or any one that depends upon me ) pull not down at any time , what my work is to build , or build what I am to pull down ; but also to know my self authorized , whereever I come , to profess my self a Projector , an Architest for my heavenly Master : and therefore not only to be ready to undertake the edification ( satisfaction ) of any soul that calls for my help , but likewise where I shall neither take any other mans work out of his hand ; nor hinder that which is more properly mine own work ; to be forward and offer my self upon the least probability of doing good . 14. I desire to renew my Commission from my great Lord and Master , every time I go about any of his work ; by supplicating his grace to go forth and along with me to the end : and to look with contentedness and patience of faith for my reward from him alone : even the more , rather than the less , when being not guilty in my self of any willing fault to disappoint it , I see not the work prosper in my hands : because he proportions our reward according to our work , which is endeavour ; not success , which is his work : and we have wrought most hard , toiled most many times , when we have least success , the want of it greatly encreasing our toil ; besides that for the most part it is not meerly negative , but positive , through the opposition of those we would do good to , but cannot ; and this to endure is persecution , to which is promised a great recompence of reward ; but all only from his alone grace , who first works in us mightily , to make us do and suffer all things for him ; and then rewards us mercifully and bountifully , through Jesus Christ . To whom therefore be all service , and thanksgiving , and glory for ever . Amen . FINIS . MEMORIALS OF Godliness & Christianity . PART . II. CONTAINING 1. The Character of a Christian in Paradoxes and seeming Contradictions . 2. A Proof or Character of visible Godliness . 3. Some general Considerations to excite to watchfulness , and to shake off spiritual drousiness . 4. Remedies against Carefulness . 5. The Soul of Fasting . The Tenth Edition Corrected . By Herbert Palmer , B. D. late Master of Queens Col. Camb. LONDON , Printed for Henry Million at the Bible near White-Fryers in Fleetstreet , 1670. TO THE CHRISTIAN READER . Christian Reader , HEre is offered thee a second Part of Memorials of Godliness and Christianity : Small indeed for bulk , but the more suitable for that to the title , and the less burthensome to thee withall I must needs say , I meant thee somewhat more : but whilest ( in the midst of many Imployments ) I was getting it ready , a strange hand was like to have robbed me of the greatest part of this , by putting to the Press ( unknown to me ) an imperfect Copy of the Paradoxes . This made me hasten to tender a true one , and to content my self for the present with the Addition of the other lesser Pieces , which here accompany them . In which , if thou findest any spiritual savour , I shall be willing to own my self thy Debtour for the remainder of my Thoughts of this kind , as God upon thy Prayers , ( which I must continually beg ) shall vouchsafe to afford Leisure and Assistance : Only intreating thee to remember , That as I count my self the more engaged by every of these publick Expressions , to a more exact walking in all the wayes of Godliness and Christianity ; so wilt not thou be able to answer it to God , if thou content thy self with commending any , or all of that which thou readest , and thy Heart and thy Life be not the better . Not Notions , but Affections and Actions , are matters of true Honour and solid Comfort . So I leave thee to the Lord , in whom I am ever , Thine and the Churches Servant together Herbert Palmer . July 25. 1645. The Character of a Christian in Paradoxes and seeming Contradictions . 1. A Christian is one who believes things which his reason connot comprehend . 2. Who hopes for that which neither he , nor any man alive ever saw . 3. Who labours for that he knows he can never attain . 4. Yet in the issue , his Belief appears not to have been false . Hope makes him not ashamed . Labour is not in vain . 5. He believes Three to be One , and One to be Three ; A Father not to be elder than his Son , and the Son to be equal with his Father , and one proceeding from both to be fully equal to both . 6. He believes in one Nature three Persons , and in one Person two Natures . 7. He believes a Virgin to have been a Mother , and her Son to be her Maker . 8. He believes him to be born in time , who was from everlasting , and him to be shut up in a narrow room , whom Heaven and Earth could never contain . 9. He believes him to have been a weak child carried in arms , who is the Almighty , and him to have died , who only hath life and immortality in himself . 10. He believes the God af all Grace , to have been angry with one who never offended him : and the God that hates all sinne , to be reconciled to himself , though sinning con-continually , and never making , or being able to make him satisfaction . 11. He believes the most just God to have punished a most innocent person , and to have justified himself , though a most ungodly sinner . 12. He believes himself freely pardoned , and yet that a sufficient Satisfaction is paid for him . 13. He believes himself to be precious in Gods sight , yet he loaths himself in his own sight . 14. He dares not justifie himself , even in those things wherein he knows no fault in himself ; yet he believes God accepts even those services , wherein himself is able to find many faults . 15. He praiseth God for his Justice , and fears him for his mercies . 16. He is so ashamed , as he dares not open his mouth before God ; yet comes with boldness to God , and asks any thing he needs . 17. He is so humble as to acknowledge himself to deserve nothing but evil ; yet so confident , as to believe God means him all good . 18. He is one that fears always , and yet is bold as a Lion. 19. He is often sorrowful , yet alwayes rejoycing : often complaining , yet alwayes giving of thanks . 20. He is most lowly minded , yet the greatest aspirer ; most contented , yet ever craving . 21. He bears a lofty spirit in a mean condition ; and when he is aloft , thinks meanly of himself . 22. He is rich in poverty , and poor in the midst of riches . 23. He believes all the world to be his , yet dares take nothing without special leave . 24. He covenants with God for nothing , yet looks for the greatest reward . 25. He loses his life and gains by it , and even whiles he loses it , he saves it . 26. He lives not to himself , yet of all others is most wise for himself . 27. He denies himself often , yet no man that most pleases himself , loves himself so well . 28. He is the most reproached , and most honoured . 29. He hath the most afflictions and the most comforts . 30. The more injury his enemies do to him , the more advantage he gets by them . 31. The more he himself forsakes of worldly things , the more he enjoys of them . 32. He is most temperate of all men , yet fares most deliciously . 33. He lends and gives most freely , yet is the greater Usurer . 34. He is meek towards all men , yet inexorable by men . 35. He is the best child , brother , husband , friend , yet hates father , and mother , and wife , and brethren , &c. 36. He loves all men as himself , yet hates some men with perfect hatred . 37. He desires to have more grace than any hath in the world , yet he is truly sorry when he sees any man have less than himself . 38. He knows no man after the flesh , yet gives to all men their due respects . 39. He knows , if he please men , he is not the servant of Christ , yet for Christs sake he pleases all men in all things . 40. He is a peace-maker , yet continually fighting , & an irreconcilable enemy . 41. He believes him to be worse than an Infidel that provides not for his family , yet he himself lives and dies without care . 42. He is severe to his children , because he loves them ; and being favourable to his enemies , revenges himself upon them . 43. He accounts all his inferiors his fellows , yet stands strictly upon his authority . 44. He believes the Angels to be more excellent creatures than himself , and yet counts them his servants . 45. He believes he receives many good turns by their means , yet he never prays their assistance , nor craves their prayers , nor offers them thanks , which yet he doth not disdain to do to the meanest Christian . 46. He believes himself a King , how mean soever he be , and how great soever he be , that he is not too good ▪ to be servant to the poorest Saint . 47. He is often in prison , yet alwayes at liberty , and a free-man though a servant . 48. He receives not honour from men , yet highly prizes a good name . 49. He believes God hath bidden evey man that doth him any good to do so ; yet he of any man is the most thankfull to them that do ought for him . 50. He would lay down his life to save the soul of his enemy ; yet will not venture upon one sinne to save his life that hath saved his . 51. He swears to his own hinderance and changes not ; yet knows , that his mouth cannot tie him to sinne . 52. He believes Christ to have no need of any thing he doth , yet makes account he relieves Christ in all his deeds of charity . 53. He knows he can do nothing of himself , yet labours to work out his own salvation . 54. He confesses he can do nothing ; yet as truly professes he can do all things . 55. He knows that flesh and bloud shall not inherit the kingdom of God : yet believes he shall go to heaven body and soul . 56. He trembles at Gods Word , yet counts it sweeter to him than the honey and the honey comb , and dearer than thousands of gold and silver . 57. He believes that God will never damn him ; and yet he fears him for being able to cast him into hell . 58. He knows he shall not be saved by his works , and yet doth all the good works he can , and believes he shall not be saved without them . 59. He knows Gods providence orders all things ; yet is he so diligent in his business , as if he were to cut out his own fortune . 60. He believes beforehand God hath purposed what shall be , and that nothing can make him alter his purpose : yet prays and endeavours as if he would force God to satisfie him however . 61. He prays and labours for what he believes God means to give him , and the more assured he is , the more earnest . 62. He prays for that he knoweth he shall not obtain , and yet gives not over . 63. He prays and labours for that , which he knows he may be no less happy without . 64. He prays with all his heart not to be led into temptation , yet rejoyces when he is fallen into it . 65. He believes his prayers to be heard , even when they are denied , and gives thanks for that which he prayed against . 66. He hath within him the flesh and the spirit ; yet is not a double-minded man. 67. He is often led away captive by the law of sin , yet it never gets the dominion over him . 68. He cannot sinne , yet he can do nothing without sin . 69. He can do nothing against his will ; yet he doth what he would not . 70. He wavers and doubts , and yet obtains ; he is often tossed and shaken , and yet like Mount Zion . 71. He is a Serpent and a Dove , a Lamb and a Lion , a Reed and a Cedar . 72. He is sometimes so troubled , that he thinks nothing is true in Religion ; and yet if he did think so , he could not be at all troubled . 73. He thinks sometimes God hath no mercy for him , and yet resolves to die in the pursuit of it . 74. He believes like Abraham , in hope and against hope , & though he can never answer Gods Logick , yet with the woman of Canaan , he hopes to prevail with the rhetorick of importunity . 75. He wrestles with God and prevailes ; and though yielding himself unworthy the least blessing he enjoyes already : yet Jacob-like , will not let God go without a new blessing . 76. He sometimes thinks himself to have no grace at all ; and yet how poor and afflicted soever he be besides , he would not change conditions with the most prosperous upon earth that is a manifest worldling . 77. He thinks sometimes the Ordinances of God do him no good at all , and yet he would rather part with his life than be deprived of them . 78. He was born dead , and yet so , as it had been murther to have taken his life away . 79. When life was first put into him , is commonly unknown ; and with some , not untill they had learned to speak , and were even grown up to the stature of a man ; and with others , not till they were ready to drop into their graves for age . 80. After he begins to live is ever dying ; and though he have an eternal life begun in him , yet he makes account he hath a death to pass through . 81. He counts self-murder a most hainous sin , yet he is continually busied in crucifying his flesh , and putting to death his earthly members . 82. He believes that his soul and body shall be as full of glory as theirs that have more , and not more full than theirs that have less . 83. He lives invisibly to those that see him , and those that know him best , do but guesse at him ; yet they somitimes see further into him , and judge more truly of him than himself doth . 84. The world did sometimes count him a Saint , when God counted him an hypocrite ; and after , when the world branded him for an hypocrite , God owned him for a Saint . 85. In fine , his death makes not an end of him : his soul , which was created for his body , and is not to be perfected without his body , is more happy when it is separated from it , then it was all the while it was united to it : and his body , though torn in pieces , burnt to ashes , ground to pouder , turned into rottenness , shall be no loser : His Advocate , his Surety , shall be his Judge ; his mortal part shall become immortal ; and what was sown in corruption , shall be raised in incorruption and glory ; and his spiritual part , though it had a beginning , shall have no end ; and himself a finite creature , shall be possessed of an infinite happiness . Amen . A Character of visible Godliness . A Godly man is one , who being not ignorant of the wayes and Doctrine of God , lives not only without scandal , but approves and practises the general Duties of Christianity , and those that are special to his condition . More particularly : A godly man is one that loves the word in the power of it , and at least despises it not in the plainness of it ; that comes to the World not to censure and cavil , but to be taught and ruled ; that professes not to allow himself in any known sin , but resolves and practises self-denyal , so far as it is made plain to him , that Christ denies his desires . He is one that loves those that seem religious and conscionable , untill they prove scandalous and be manifestly discovered for Hypocrites , and then esteems never the worse of the Profession it self , and of those others whom he knows no harm by . He is unwilling to believe all of such , and though he see them faulty , doth not streight condemn them to be altogether void of sincerity . Mean time he is so far from rejoycing at their miscarriages , that even particular scandals are amongst his greatest griefs . But especially he is afraid to give any ill example himself , as knowing himself made and redeemed to no other end , than that he should live to Gods glory : Therefore also he professes and resolves to do what good he can in his place ; and particularly to have his family know . and fear God , and believe in Christ . He is one that accounts sin worse than shame , or loss , or any other misery ; and resolves to suffer rather than offend . He esteems Godliness the greatest gain , and contentment a necessary piece of godliness , and that honour , pleasure , wealth , to be sufficient to contentment , which casts upon him , while he first seeks his Kingdom and Righteousness . And lastly , who hath so much wisdome , as to take more thought how to redeem time , than to pass it away , having somewhat setledly to do besides following his pleasures , which he uses as his recreation , and makes not his business . Generall Considerations to excite to Watchfulness , and to shake of spiritual drousiness . 1. THe glorious and dreadfull Majesty of God , with whom at all times we have to do , who is a consuming fire , and therefore his service and obedience to him is not to be slighted , but to be performed with watchfulness , reverence and godly fear . 2. Our sins in number exceeding the hairs of our heads ; in weight the measure of the sand ; The vileness of sin generally , and the unreasonable odiousness of ones own sins , in many respects worse than any others we know . 3. The fearful curses and punishments due to sin ( to our sins ) on earth , and torments inconceivable and eternal in hell . 4. The abominableness of sin , demonstrated specially in that nothing could expiate it , but the bloud and death of Christ , not only man , but God. 5. The infinite love of God and Christ to sinful mankind in those sufferings of Christ for sin . 6. The certainty of damnation still , to those that carelesly despise or willfully abuse the grace of Christ to carnall security , or willing customary sin . 7. The manifest expressions of Scripture , that multitudes , even of those that live within the visible Church , shall yet go to Hell. 8. The Devils unwearied malice , violence , cunning ; going up and down like a roaring Lion , seeking whom he may devour , unto whom they that watch not , must needs become a prey . 9. The prodigious and desperate corruption that is in every ones heart ready to betray us , even to the basest lust and most horrid wickedness . 10. The fearfull frights of Conscience , that God may awaken us withall out of our drowsie dreams . 11. The sharp and stinging scourges even in worldly respects , wherewith God may rouse us out of our carnal security : and must and will , with one or other , if other means will not prevail . 12. The wretched unthankfulness of despising his Commandments , or lazily performing any service to him , whose mercies have been and are so abundant and free toward us , as we have found them ; and yet hope for infinitely more hereafter . 13. The Watchfulness and diligence of worldly men , and their heat for the Devil , and their own lusts . 14. The danger that may be to us , not onely from worldly men , alluring or opposing ; but even from those who are godly , and may yet prove tempters and snares to us , and so we never walk but in the middest of snares and temptations . 15. The certain shortness and uncertain continuance of our lives , subject to a thousand casualties , and nothing to be done for God , or our selves after death . 16. The nobleness and excellency of our immortal souls , born to higher imployment and honour , than a bruitish service of the body , or Paganish pursuing of this present world . 17. The certainty of the hope whereunto they are called , who seek the Kingdome of God above all other things . 18. The infinite glory of Heaven , and eternal happiness , there kept in store for them that fight a good fight and finish their course , and keep the faith , and love and watch for the appearance of Christ . 19. The exceeding greatness of the mighty power of God , working for and in them that believe , and live by faith . 20. The exceeding great and precious promises of all kinds , even for comfort in this life to them that love God , and walk uprightly , and forsake any thing for Christ , That all things shall work together for good to them , and no good thing shall be withholden from them ; and for any thing they have forsaken , they shall receive in this world , even in the midst of persecutions , an hundred-fold more , an eternal life in the world to come . 21. The experience of that sweet peace of conscience , and blessed contentation , and spiritual rejoycing , even in the midst of Tribulations and Persecutions , that is to be seen in many of the servants of God ; and which all profess to be certainly attainable , by those that watch and pray , and are sober , and exercise their Faith and Grace . A Remedy against Carefulness . Phil. 4.6 . Be careful for nothing . 1. CArefulness forbidden is taking over-much thought , disquieting the mind , rending the heart in pieces with doubts and fears . for worldly things good , to be missed , lost . ill , to befall , continue . 2. The causes are Doting too much upon the thing or comfort in danger , Distrust of Men. Means . Gods blessing . 3. The Effects are divers , and not the same in all : But it appears , — 1. When it provokes to use indirect means . 2. When the means which are used , though commonly sufficient , are not counted sufficient . 3. When the thoughts are chiefly upon it first and last , contrary to the express charge , Mat. 6.33 . 4. When it breeds interruption in holy duties , Neglected . Untowardly done . 5. When it hinders from enjoying natural comforts . 6. When it makes unfit for ones calling . 7. When it hinders freedome of spirit , and makes unfit for civil society . 4. Hence the Reasons against it are many , shewing the sinfullness of it , and directing to Remedies against it . 1. It is an idolatrous sin ; if we doted not too much on such a creature or comfort , we could not be overcareful about it , See Ps . 73.25 . compared with the former part . The Remedy is , to apply Gods All sufficiency , who can certainly make us happy without that creature or comfort . 2. It is a Paganish sin , an Infidels sin , if we did believe Gods Providence , Attributes and Promises , we could not be so out of quiet , Mat. 6. The Remedy is , to lay to heart these Doctrines , as becomes a Christian . 3. It is an unthankful sin , we deserved Hell and scape that , and are promised Heaven instead of it , are we not bound to referre other things to God ? The remedy is , to ponder well our sins , and Gods great mercy in Christ . 4. It is a fruitless sin , no man gets any thing by vexing himself , Gods will shall stand . The Remedy is , to weigh how great a piece of wisdom it is to make a virtue of necessity . 5. It is a multiplying sin , it endangers to make one do any thing , to secure themselves from what they fear . The Remedy is , to consider the least sin worse than any evil , to a Christians heart . 6. It is a pernicious sin , it provokes God often to cross us in the very thing , even for our over-carefulness about it , disappointing hopes , or bringing fears , according to our perplexed apprehensions , besides worse mischief , if one obtain their desire . The Remedy is , to consider the promises made to meekness , and the comforts of a good Conscience . 7. It is a prophane sin , hindring religious duties . The Remedy is , to remember Gods service , the end of our life , and nothing should hinder us in it . 8. It is an inhumane sin , it hurts 1. The Soul , in the forenamed neglect of duties to God. 2. The Body , by hindring the enjoying of comforts . The Remedy is , to love our selves wisely , and our whole selves rather than our fancy in any thing , or than any one particular thing for our selves , how seeming unnecessary soever . 9. It is an unsociable sin , and inhumane in respect of others , it makes unfit for all converse , and so neglectful of friends , and even be discomforts to them . The remedy is , to consider our selves not born for our selves only : others afford us comfort , and we owe the like to them . 10. It is an unnecessary sin ; we have vexation enough for each day , we need not vex our selves with thought for to morrow . The remedy is , to consider that we may die , before that we misdoubt comes : and then ( as we say ) the thought is taken . 11. It is a self condemned sinne : There are none but trust men in something or other , as great as that they are now over-carefull about , or must do God with a greater matter , the eternal estate of their souls . The remedy is , to reason the like in one thing we do in another , and not disparage God while we trust men . 12. It is a sin against experience , 1. Of the bruit and even senseless creatures , God feeds the fowls , and clothes the grass . 2. Our own , is not the life more than meat ? and the body than rayment ? specially the soul than either . The Remedy is , to consider God our Father , who will not be kind or to a kite than to a child , or prefer a flower before a son , nor withhold the less ( being good : and who is so mad as to say , I would have what God sees not good ? ) having given the greater , Rom. 8.32 . The Lord of Earth and Heaven , of Grace and Glory , teach us ever to love him with Faith and thankfulness , that we may enjoy all good from him through Jesus Christ , Amen . The Soul of Fasting . Nehem. 6.5 , &c. 1. AN awfull Regard and Reverence of the Glorious Majesty of the Great God ; with whom we have to do , by a through Apprehension of his infinite and incomprehensible perfection , in all his Attributes , and of his absolute Soveraignty , as Creator , Preserver , and Ruler of us and all things in the world , v. 6. 2. Thankfulness for all the goodness of God vouchsafed to us , by a large apprehension of all his manifold Favour , Generall to His Church , to our Nation , Particular to Us and our Friends , Temporal , Spiritual ; illustrated marvelously by our deservings , not only of no good , but of extream ill , ver . 7 , &c. 3. Sorrow for our sins , and our Nations and fore-fathers sins , by a deep apprehension of the cursed Nature of sin in general , and vileness of such sins in particular : aggravated by all circumstances that may be ▪ Specially by Gods Mercies and Chastisements , vers . 16. &c. 4. Sence of our misery , Felt and Feared , all proceeding from GODS hand , from his displeasure , provoked by our sins , and impossible to be avoided , but by his Favour , which is not to be presumed upon , if we continue in our sins , ver . 32 , &c. 5. Faith is the Covenant , Truth , Goodness , and power of God , for all times and purposes , ver 32. 6 A Covenant renewed with GOD of all observance and Fidelity , specially to amend what we have acknowledged amiss in our selves , and professed sorrow for , and fear of , before God or men , or both , ver . 39. and Chap. 10. throughout . Directions about these . 1. IN the Word read or preached , those things are to be most carefully observed , which may quicken and confirm any of these . 2. All these are to be presented in prayer , summarily in every solemn supplication such a day , private or publick : but the enlargements may be varied , and one while more of one , and another while of another . 3. Before-hand it would be greatly helpful to have written by us : 1. Amplifications upon Gods Attributes . 2. Catalogues of choicer mercies . 3. Catalogues of sins . 4. Aggravations of sins . 4. The day is to be begun with those thoughts specially which relate to our selves , though taking in others also . 5. And it is not to be ended without some secret , yet solemn review of the souls behaviour , from first to last : and an earnest labouring to fasten all the good thoughts it hath had upon it , and to re-inforce the suit to God , to settle them upon it firmly and lastingly . The God of all Wisdom and Grace , teach us to practise and improve these Remembrances to his Glory and our Eternal Good by Jesus Christ. FINIS . MEMORIALS OF Godliness & Christianity . PART . III. A DAILY DIRECTION , OR BRIEF RULES for daily Conversation . AS Also a Particular Direction for the LORDS-DAY . Written by Herbert Palmer a little before his Death . LONDON , Printed for Henry Million at the Bible near White-Fryers in Fleetstreet , 1670. TO THE Christian READER . Christian Reader , HEre is another parcel of thoughts for thee , [ Some brief Rules for thy daily conversation ] Thou wilt perhaps say [ They are strict , at least some of them . ] Rules should be so : Mens lives will be loose enough for all that But [ some of them ( it may be thou thinkest ) are not of necessity ] Think again sadly and conscientiously , between God and thine own self : and thou maist possibly be of another mind . Looking God in the face , makes some things appear to be sins , and some things to be duties , after a confident out-facing men , that it was otherwise . But suppose they are not all of necessity : yet think once more , whether there is not some wisdom in them , and an Advantage , if a man can bring himsef to such a temper ? And if they be but so much ( as some of them are offered thee , under no further notion ) wilt thou deliberate , whether thou wilt strive to be so wise , or not ? and whether thou wilt endeavour to have thy mind in the perfectest temper or not ? I will pray for thee , through Gods grace , that thou mayst profit by this , and all other Helps , who am still Thine and the Churches Servant in Christ altogather Herbert Palmer . A Daily Direction . AWake with God , and lift up thy heart to him , in thanksgiving , and petition . 2. Lose no time unnecessarily , but rise as soon as thou canst . 3. However keep thy bed , thy heart , undefiled with wicked thoughts . 4. Let not worldly matters take up thy mind , or words , unnecessarily at the first of the day . 5. Squander not away precious time , in being too long in dressing thy body . 6. Defert not thy solemn prayers , upon any unwillingness , or slight pretence . 7. If thou foreseest any inevitable disturbance ( as particularly abroad in some places ) pray rather than fail , in thy bed , before thou risest . 8. When thou findest any unwillingness or indisposedness to pray , consider , I. The Necessity of Prayer . 1. Gods Commandement . 2. Good is not else to be expected , either 1. Not the thing desired . 2. Not the blessing . 3. Leave is to be asked to use Benefits . 4. Help special wanted ; against 1. Temptations dangerous to fight alone . 2. Snares , dangerous to travel alone . 5. Duties to be performed ; we of our selves not having 1. Any heart to them . 2. Any skill for them . 3. Any strength in them . II. The Priviledges of prayer . 1. Esteemed , in freinds and great men . 2. Purchased by Christs bloud . 3. No man can hinder it . 4. No unfitness of time or place . 5. To power out our whole heart , for self and friends . 6. Not necessitated , to method , manner , proportion . 7. But speak as to a Father , or Friend . 8. Of all life , heavenly imployment , noblest exercise of soul . 9. Special curse , not to be heard . III. Promises of all kindes . 1. General and particular . 2. For good , and against evil . 3. For our selves and others . IV. Experiences , in Scripture , Story , Memory , of 1. Prayers answered . 2. Comfort by praying . 3. Grace answerable to praying . 9. Awaken , as much as thou canst possibly , thy spirit , that thou maist pray , with all 1. Reverence and apprehsion of the glorious Majesty , Persons , Attributes of the Godhead . 2. Faith and holy confidence in Christ thy Mediator , and in the promises general or particular . 3. Fervency , from a deep sence of wants , weaknesses , importance of thy suites . 4. Humility , by reason of sin ; corruption , impotency . 5. Thankfusness , for mercies and promises , abundant , all-sufficient . 6. Charity , for others welfare ; the Church , the Magistrate , the , Minister ; thy freinds , those that have begged thy prayers or have thy promise to pray for them ; and for the afflicted . 7. Care to put away the throng of worldly thoughts before thou beginnest , lest they distract thy mind . 8. Watchfulness , how thou praiest , or hast praied , never resting in the outward work done , without thou feel some inward affection and fruit of thy prayers . 10. If it be possible , let the next thing be to read somewhat of Gods Word . 11. Ever begin , and end it , with lifting up thy heart to God for his blessing , upon thy 1. Understanding , that thou maist see his truth and will. 2. Memory , that thou maist retain , what thou understandest . 3. Affections , that thou maist 1. Receive the Truth , in the love of it . 2. Be careful to practice it , without delay . 12. Be not in hast , but read to learn , that thou maiest be the wiser , holier , happier , for that particular Word , and reading of it , therefore think of it a while with all seriousness . 13. Usually read from the beginning of a book to the end . 14. Strive not to read much at once : yet in stories ( unless called away necessarily ) break not off , till seen some issue of it . 15. Choose to read those Books and Chapters most frequently , that are most easie to be understood , and most readily applyed to practice ; As the Psalms and Epistles , specially the latter part of them . 16. Special difficulties , as soon as thou hast time enquire of , from books , friends Ministers especially . 17. If indispenssible interruption put thee from the usual time of prayer or reading , take the next free time , with all diligence and watchfulness . 18. However do not dine , till thou hast prayed solemnly alone , longer or shorter : and read at least some portion of Scripture every day . 19. Unless on unavoidable necessity , be not absent from family-Prayers . 20. Quicken thy self to like zeal and faithfulness , as if thou wert alone , and call thy self to some account , for the Word then read . 21. Having attended upon God , address thy self to the business of the day . 22. Allot for extraordinry business , the fittest time , and then be diligent to dispatch it . 23. Having a special calling or outward imploiment , do somewhat at it every day ( if possible ) or take a strict account of thy selfe , why not . 24. Think thou dost not well , if the bulk of thy time be not taken up in thy special calling , from one end of the year to another . 25. Thy calling , consisting of divers imployments , look that one encroch not upon the other . And prefer the most important for the time present , and for the principal end . 26. Be watchful of thy diet , that thou neither eat nor drink out of season , things hurtful , excessively , that so thou prejudice not thy self , by what was given thee for good ; and so be 1. Hindered in Gods services , or thy own businesses . 2. Hurt , in thy mind , through temptations ; in thy body , by diseases , paines present or future . 27. Let not thy mind be earnestly bent , presently before , at , or too soon after meales . 28. Yet take heed of the breaches of time , and interruption of thy business , by meals , &c. that they put thee not too far out of the way . But have a care to return again to thy imployments , as soon as is convenient . And particularly , if it may be , within an hour or less . 29. Once a day read over , and recollect in thy mind , these rules . 30. Whoever thou art look to thy thoughts , that they be , 1. Free from 1. Wicked Atheism , and denials of Fundamental Truths . 2. Pride , Arrogance , Self-Applause , though praised . 3. Lasciviousness , Covetousness , malice , envie , matters of provocation . 4. Impatience , grudging , discontent . 5. Lightness and ●●ity , froth and emptiness . 2. Filled with apprehensions , of God , Christ , Eternity , thy Calling , the Church ; and thy own last account . 31. When thou comest into company , make account thou treadest among snares , which the Devil hath set to take thee . Look to thy self first , and then to thy company . 1. That thou be not the worse for them , but better for them . 2. That others be the better specially not the worse any way , by thy speech , silence , actions , forbearance . 32. Bridle thy tongue so with consideration , before thou speakest , that thou afterward wish not any thing unsaid , in reference to what may befal , temporally or spiritually 33. Take heed of 1. All ungodly words . 1. Athestical . 2. Slighting or scorning Religion , Devotion . 3. Taking Gods name in vain in the least . 4. Swearing falsly , unnecessarily . 5. Mentioning God without Reverence . 6. Making jests of Scripture-phrases . 7. Using them sportingly . 8. Repeating others oaths . 2. All slanderous words . 1. Untruths . 2. Truths spoken maliciously , sportingly , unnecessarily , concerning others faults or imperfections . 3. Bitter provoking jests . 4. Railing speeches , though provoked . 3. All scurrilous and lascivious talk , one of the worst signs of a rotten filthy heart . 4. All kind of lies , notwithstanding any pretence . 5. All idle and vain words , not profiting thy self or hearers . 6. All peremptory affirming news , unless infallibly assured of it . 7. All words of heat and anger , peremptory and provoking , in disputing , though perswaded , and even assured thou art in the right , unless in matters fundamental for saith or practice : yet even then , let thy passion not be unbridled ; as serving to gain the hearers . 8. In thy promises to men ( and much more in vows to God ) be not over-hasty till thou hast throughly weighed the possibility , and convenience , lest thou be either 1. Insnared in keeping of it . 2. Incur the blame of rash or false , in breaking it . 9. In any disputable Question be moderate in asserting or denying , lest an unexpected Argument put thee to shame , by forcing thee to alter thy sentence , or contradiction without reason . 10. Boast not thy self ( neither speak much ) unnecessarily of any thing already done by thee , or of any ability , specially spiritual , or any future action , or undertaking . 11. Yet deny not the grace of God in thee , or toward thee for others , or by resolutions of faithfulness to God or men . 34. Take a time ( the first free season when thy mind is in any fitness ) to pray alwayes solemnly be tween dinner and supper , and let nothing hinder thee in it being at home , and neglect it not through unwillingness . 35. Whereever thou art , inure thy self to short , frequent and fervent ejaculations to God , both of requests and thanksgivings , which will be a blessed preservative to thy soul , and gain more blessing than thou canst imagine . 36. Particularly neglect not this upon any sentible failing of thine , even in a sinful thought , or any unexpected accident or news of importance . 37. Give not any one ( specially a stranger ) power to undo thee , if he will be false . 38. Have not many friends , nor count them so , till thou hast good trial of their faithfulness to God ( being truly religious ) and of their wisdom . 39. To no friend impart another friends secret , without leave . 40. And whenever thou tellest a secret , tell it as a secret , lest they take it otherwise , and so reveal it . 41. Have now & then , that saying in thy mind ( amici sunt fures temporis ) Friends are thieves of time . 42. Yet count the Communion of Saints , redeeming of time . 43. Remember that some time must be dedicated to preparation , to make way , 1. For favour in others minds . 2. For introducing a discourse advantagiously ; and that sometimes it will seem lost , through disappointment of hope ; which yet is to be counted wisely and necessarily imployed , and the benefit perhaps will appear afterward . 44. Do nothing to another , which thou wouldest not have done to thee or thine . 45. Do that to another , thou wouldest have done to thy self or thine . 46. Be sure to take head of giving any scandal by thy behaviour , better thy hand or thy eye were cut off , &c. 47. Rejoyce with them that rejoyce ( after the Apostles rule ) and weep with them that weep . 48. If they require thy company , in any of their recreations , be sure they be , 1. lawful , 2. reasonable , 3. moderate , 4. of good report , therefore forbear games of lottery , gaming for gain , lest thou or thy company , be 1. impatient , through loss , at least inwardly , 2. want what is so lavisht , 3. break into quarrels or oaths . Remember Recreation is no mans occupation . 49. Let thy company ( if thou canst ) be ever such as may either teach thee somewhat , or learn something of thee . 50. Be sure thou admit not any wicked or profane man to be thy familiar . 51. Let not thy presence imbolden any in their sin . 52. Allot some time for Meditation , and that of some divine thing . 33. Particularly , each day , think of thy last , whether thou art ready for it , which will not tarry for thee when it comes . 54. When thou hearest any worthy saying , trust not to thy brittle memory with it , but write it down , so hast thou a double record of it 55. Willingly let no day pass without writing some good note , of the Scripture , some Meditation &c. distinguishing the day . 56. Avoid study after Supper , unless on urgent occasions , and dedicate that time to refresh thy self with the comfortable society of thy friends and acquaintance . 57. Remember to break up company in time , lest sitting up late make thee either sleep in the concluding duties , or lose time the next morning . 58. Be●wen Supper and going to bed , read again somewhat of the Word , after the former prescripts , as near as thou canst . 59. Sleep not till thou hast examined thy self in all this , and in all thy actions , the day past to fit thee for prayer , petitioning for pardon and grace , &c. presenting thanks , as in the morning . 60. Count that day lost , wherein thou hast not done and received some good , specially spiritual . 61. Lay thy self down and sleep , as in Gods arms , commending thy soul to him ; and compose thy self to rest , with the thought of some promise or heavenly thing . 62. Do every thing in the Name of Jesus Christ , looking for strength and assistance in and through him , and presenting to him , with the Father , and the holy Ghost , all honor and glory , obedience , love , trust , and reverence , for ever , Amen . Particular Directions for the LORDS DAY . 1. REmember it before it comes for thy self and family , that none of the sacred time be lost , through worldly business occasioned by putting it off carelesly , wilfully , or sleepiness , by too much tiring out the spirits overnight , overwatching or overworking . 2. Count it a day of spiritual liberty , wherein thou and thine , may without interruption converse with God , and benefit your souls . 3. Unless upon true necessity , make it not shorter than other days by late rising , or early going to bed . 4. Rather , as much as thy body and spirit will give leave enlarge it , as a delightful opportunity of Good , by rising earlier , and sitting up as long as thou canst . 5. Count the publick Assemblies , the solemnest service of the day , and let no pretence ( ordinarily ) hinder thee , or thine , from being present , from the first ( continuing to the last ) both moring and afternoon . 6. Let all private and Family-duties , tend to fit thee for , or to improve the pubilck . 7. Neglect not to take a through account of thy self , of every main parcel of the Word , publickly read ; namely of the several parts , one by one , the several Psalms and Chapters , and learn somewhat from every one of them . 8. The better to do this , discourse with those that are willing to hear and answer , or such as may not refuse ( as thy Inferiours ) concerning each of these ; this will help to remember , and quicken spiritual attention , of profitable things to be learned , above that which one would imagine . We lose much benefit of the Word , because we do not bend our minds to it . 9. As the mainest Rule of wisdom , in the ordering of time this day , to the best advantage , bethink thy self over-night , or in the morning early ( or both ) what the present frame and temper of thy mind is , and what thou wantest , that thou maiest study for a remedy to supply , and watch what God will speak to thee in his Word , or by his Minister about it , that day . 10. Pray that thou maiest be attentive to what specially concerns thee , and particularly the matters so thought upon ; and that without mistake , and specially without repugnance of spirit . 11. Admit not , as much as lies in thee , any unnecessary worldly discourse , no not at meals : rather than look most to it , as being the time of greatest danger ordinarily . 12. Much less begin any worldly discourse , whether among other Christians , or other persons . 13. Rather than squander away those precious hours , or even minutes upon the world or vanity , if thou canst with any convenience , retire thy selfe , and sit alone in thy chamber . 14. By thy good will , admit not of any worldly thoughts being alone , or silent in company . 15. But pray , read , meditate , go in to good company ( if any be near ) sleep were better , if any need of it , than when God and thy conscience cal for thy thoughts ( which are the preciousest thing thou hast ) to bestow them upon the world or vanity 16. Neglect not thy usual personal devotions , but rather enlarge them . 17. Take special care to improve to the uttermost , the Word preached that day , by prayer , discourse , meditation . 18. Take heed of the least excess in thy diet , that thy soul lose not of her nourishment , by that means . 19. Yet afflict not thy body ordinarily by fasting or overspare diet , least that also interrupt thee somewhat , besides that it suites not so properly with a day of rejoycing , as this is . 20. Before thou go to rest , fail not to consider what this day thou hast gained or lost , that thou maist give thanks to pray . The God of all wisdom and peace teach us to know his will , and practice what we know more and more to his glory , and our everlasting comfort , through Jesus Christ . Amen . FINIS . 
A56828	----	Judgement & mercy for afflicted soules, or, Meditations, soliloquies, and prayers by Fra. Quarles. Boanerges and Barnabas Quarles, Francis, 1592-1644. This text is an enriched version of the TCP digital transcription A56828 of text R20980 in the English Short Title Catalog (Wing Q101). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 175 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56828 Wing Q101 ESTC R20980 12405118 ocm 12405118 61359 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56828) Transcribed from: (Early English Books Online ; image set 61359) Images scanned from microfilm: (Early English books, 1641-1700 ; 289:5) Judgement & mercy for afflicted soules, or, Meditations, soliloquies, and prayers by Fra. Quarles. Boanerges and Barnabas Quarles, Francis, 1592-1644. [15], 120 p. : port. Printed by Ric. Cotes for Richard Royston ..., London : 1646. Added engraved t.p. First ed. of this part; pt. [2] was previously published as: Judgement and mercie for afflicted souls. Cambridge : R. Daniel, 1646. An unauthorized ed. of pt. [2] first appeared in 1644 as: Barnabas and Boanerges. The two parts were later published together as: Boanerges and Barnabas. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Devotional literature. Meditations. A56828 R20980 (Wing Q101). civilwar no Judgement & mercy for afflicted soules. Or meditations. Soliloquies, and prayers. By Fra. Quarles. Quarles, Francis 1646 31046 204 0 0 0 0 0 66 D The rate of 66 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-05 Aptara Keyed and coded from ProQuest page images 2002-06 John Latta Sampled and proofread 2002-06 John Latta Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion Pictor adumbravit Vultum ●uem cernimus a●t hic Non valet egregias 〈◊〉 mentis Opes Has si seire cupis , sua consu●c Carmina ●n ●●lis Dotes percipies pectoris eximias What heere wee see is but a Graven face Onely the shaddow of that brittle case Wherin were treasur'd up those Gemms , which he Hath left behind him to Posteritie . A●● 〈◊〉 ●culp : Iudgment and Mercy for afflicted soules by Fra : Quarles 1646. JUDGEMENT & MERCY FOR AFFLICTED SOULES . OR Meditations . Soliloquies , And Prayers . BY FRA. QVARLES . LONDON , Printed by Ric. Cotes , for Richard Royston , at the Angell in Ivy-Lane , 1646. TO MY MOST GRATIOVS SOVERAIGNE KING CHARLES . SIR , I Beleeve you to be such a Patron of Vertue , that if this Treatise had the least probabilitie of cherishing Vice , my countenance durst not admit a thought of this dedication to your Majestie . But my owne reason ( seconded by better approbations ) assures mee , these Disquisitions and Prayers are like to beget grace in those where it was not , and confirme it where it was . And being so usefull , I dare not doubt your patronage of this Child , which survives a Father whose utmost abilities were ( till death darkned that great light in his soule ) sacrificed to your service . But , if I could question your willing protection of it , I might strengthen my petition for it , by an unquestionable commendation of the Authors publisht meditations , in most of which ( even those of Poetry begun in his youth ) there are such tinctures of Pietie , and Pictures of devout passions , as gain'd him much love , and many Noble friends . One of that number ( which is not to bee numbred ) was the Religious , Learned , Peaceable , humble Bishop of Armagh ; whom I beseech God to blesse , and make your Majestie and him , in these bad , sad times , instruments of good to this distracted , distemper'd Church and State . This is my unfained prayer : and I doubt not but all that wish well to Sion will seale it with their Amen . Your Majesties poore and most faithfull Subject , RICHARD ROYSTON . The Preface . Reader , IT is thought fit to say this little , and but this little , of the Author and his booke . He was ( for I speak to those that are strangers to his extraction and breeding ) a branch of a deserving family , and the sonne of a worthy father : his education was in the Vniversities , and Innes of Court , but his inclination was rather to Divine studies then the Law . This appeares in most of his publisht books , ( which are many ) but I thinke in none more then this , which was finisht with his life . Wherein the Reader may behold ( according to the arguments undertaken by the Author ) what passions , and in what degrees those passions have possest his soule , and whether grace have yet allayed , or expel'd them , ( those that are inconsistible with vertue ) from the str●ng hold of his affections . Such this Treatise is , and being such , I commend it to the Reader , and this wish with it , that th●se many ( too many ) writers who mistake malice for zeale , and ( being transported ) speake evill of government , and ●eddle with things they understand not , Iude 8 , 10. forgetting there is such sinnes as ●edition and heresie , ( sinnes which Saint Paul , Gal. 5. 20. 21● parallels with murther and witchcraft ) would change their disputes into devout meditations , such as these be ; in which , the pious man shall see vertue adorned with beautifull language , and vice so presented , as 't is not like to infect the minde , nor corrupt the conscience . The method , the arguments , the stile , all speake Mr. Quarles the Author of the booke , and the booke speakes his commendations so much , that I need not commend it ; but I doe thee to God . Farewell . The Table . Meditation I. The Sensuall mans Solace . Pag. 1. His Sentence . 2 His Proofs . 3 His Soliloqui● . 4 His Prayer . 5 Meditation II. The Vain-glorious mans Vaunt , &c. 7 Meditation III. The Oppressors Plea , &c. 13 Meditation IV. The Drunkards Iubile , &c. 19 Meditation V. The Swearers Apologie , &c. 25 Meditation VI . The Pr●●rastinators Remora's , &c. 31 Meditation VII . The Hypocrites Prevarication , &c. 37 Meditation VIII . The ignorant mans Faultering , &c. 43 Meditation IX . The Slo●hfull mans slumber , &c. 49 Meditation X. The proud mans Ostentation , &c. 55 Meditation XI . The Covetous mans Care , &c. 61 Meditation XII . The Self-lovers Self-fraud , &c. 67 Meditation XIII . The Worldly mans Verdour , &c. 73 Meditation XIIII . The Lascivious mans Heaven , &c. 79 Meditation XV . The Sabbath-breakers Profa●ation , &c. 85 Meditation XVI . The Censorious mans Crimination , &c. 91 Meditation XVII . The Liers fallacies , &c. 97 Meditation XVIII . The Revenge●ull mans Rage , &c. 103 Meditation XIX . The Secure mans Triumph , &c. 109 Meditation XX . The Presumptuous mans Felicities , &c. 115 The sensuall mans Solace . COme , let 's bee merry , and rejoyce our soules , in frolique and in fresh delights : Let 's skrue our pamperd hearts a pitch beyond the reach of dull-browd sorrow : Let 's passe the slowpac'd time in melancholy charming mirth , and take the advantage of our youthfull dayes : Let 's banish care to the dead Sea of Phlegmatick old age : Let a deepe sigh be high Treason , and let a solemne look be adjudg'd a Crime too great for Pardon . My serious studies shall be to draw mirth into a Body , to analyse laughter , and to paraphrase upon the various Texts of all 〈◊〉 . My recreat●ons shall be to still pleasure into a Quintessence , to reduce Beautie to her first principles , and to extract a perfect innocence from the milke-white Doves of Venus . Why should I spend my pretious minutes in the sullen and dejected shades of sadnesse ? or ravell out my short liv'd dayes in solemne and heart-breaking Care ? Howers have Eagles wings , and when their hasty flight shall put a Period to our numbred dayes , the world is gone with us , and all our forgotten joyes are left to bee enjoyed by the succeeding Generations , and wee are snatcht wee know not how , wee know not whither ; and wrapt in the darke bosom of eternall night . Come then my soule ; be wise , make use of that which gone , is past recalling , and lost , is past redemption : Eate thy Bread with a merry heart , and gulp downe care in frolique cups of liberall Wine . Beguile the teadious nights with dalliance , and steepe thy stupid senses in unctious , in delightfull sports . T is all the portion that this transitory world can give thee : Let Musick , Voices , Masques and midnight Revells , and all that melancholy wisedome censures vaine , bee thy delights . And let thy care-abjuring soule cheare up and sweeten the short dayes of thy consuming youth . Follow the wayes of thy own heart , and take the freedome of thy sweet desires : Leave not delight untryed , and spare no cost to heighten up thy Lusts. Take pleasure in the choyce of pleasures , and please thy curious eyes with all varieties , to satisfie thy soule in all things which thy heart desires . I , but my soule , when those evill dayes shall come wherein thy wasting pleasures shall present their Items to thy bedrid view , when all diseases and the evils of age shall muster up their Forces in thy crazy bones , where be thy comforts then ? COnsider O my soule , and know that day will come , and after that , another , wherein for all these things God will bring thee to judgement , Eccles. 11. 9. Prov. 14. 13. Even in laughter the heart is sorrowfull , and the end of that mirth is heavinesse . Eccles. 2. 2. I said in my heart , Goe to now , I will prove thee with mirth , and therefore enjoy pleasure , and behold this also is vanitie : I said of laughter , It is madde ; and of mirth , What doth it ? St. James . Ye have lived in pleasure on the earth , and been wanton ; ye have nourished your hearts as in the day of slaughter . Eccles. 7. 4. The heart of the wise man is in the house of mourning : but the heart of fooles is in the house of mirth . Isid. in Synonymis . Pleasure is an Inclination to the unlawfull objects of a corrupted mind , allured with a momentary sweetnesse . Hugo . Sensuality is an immoderate indulgence of the flesh , a sweet payson , a strong plague , a dangerous Potion which effeminates the body , and enerves the soule . Cass. Lib. 4. Ep. They are most sensible of the burthen of affliction that are most taken with the pleasures of the flesh . VVHat hast thou now to say O my soule , why this judgement , seconded with divine proofes , backt with the harmony of holy men , should not proceed against thee ? Dally no longer with thy owne Salvation , nor flatter thy owne Corruption : Remember , the wages of flesh are sinne , and the wages of sinne , death : God hath threatned it , whose judgements are terrible ? God hath witnessed it , whose words are truth . Consider then my soule , and let not momentary pleasures flatter thee into eternitie of torments : How many , that have trod thy steps , are now roaring in the flames of Hell ! and yet thou triflest away the time of thy Repentance . O my poore deluded soule , presume no longer ; Repent to day , left to morrow come too late : Or couldst thou ravell out thy dayes beyond Methusalem , tell me , alas , what will Eternitie bee the shorter for the deduction of a thousand yeers ? Be wisely provident therefore O my soule , and bid vanitie the common sorceresse of the world , farewell ; life and death are yet before thee : Chuse life , and the God of life will seale thy ●boyee . Prostrate thy selfe before him who delights not in the death of a sinner , and present thy Petitions to him who can deny thee nothing in the name of a Saviour . His Prayer . O God , in the beautie of whose holinesse is the true joy of those that love thee , the full happinesse of those that feare thee , and the onely rest of those that prize thee ; In respect of which the transitory pleasures of the world are lesse then nothing , in comparison of which the greatest wisdome of the world is folly , and the glory of the earth but drosse , and dung ; How dare my boldnesse thus presume to presse into thy glorious presence ? What can my prayers expect but thy just wrath and heavy indignation ? O what returne can the tainted breath of my polluted lipps deserve , but to bee bound hand and foot , and cast into the flames of Hell ? But Lord , the merits of my Saviour are greater then the offences of a sinner , and the sweetnesse of thy mercy exceeds the sharpnesse of my misery : The horrour of thy judgments have seized upon mee , and I languish through the sense of thy displeasure ; I have forsaken thee the rest of my distressed soule , and set my affections upon the vanitie of the deceitfull world . I have taken pleasure in my foolishnesse , and have vaunted my selfe in mine iniquitie , I have flattered my soule with the hony of delights , whereby I am made sensible of the sting of my affliction ; wherefore I loath , and utterly abhorre my selfe , and from the bottome of my heart repent in dust and ashes . Behold O Lord , I am impure and vile , and have wallowed in the puddle of mine owne Corruptions ; The Sword of thy displeasure is drawne out against mee , and what shall I plead O thou preserver of mankind ? Make mee a new Creature O my God , and destroy the old man within mee . Remove my affections from the love of transitory things , that I may runne the way of the Commandements . Turne away mine eyes from beholding vanitie , and make thy Testimonies my whole delight Give me strength to discerne the emptinesse of the creature , and inebriate my heart with the fulnesse of thy joyes . Bee thou my portion O God , at whose right hand stand pleasures for evermore . Bee thou my refuge and my shield , and suffer me not to sinke under the corruptions of my heart ; let not the house of mirth beguile mee , but give mee a sense of the evill to come . Accept the free-will offerings of my mouth , and grant my petitions for the honour of thy Name , then will I magnifie thy mercies O God , and praise thy Name for ever and ever . The vain● glorious mans Vaunt . VVHat tell'st thou me of Conscience , or a pious life ? They are good trades for a leaden spirit that can stand bent at every frowne , and want the braines to make a higher Fortune , or cou●age to atchieve that honour which might glorifie their names , and write their memories in the Chronicles of Fame . T is true , Humilitie is a needfull gift in those that have no Qualitie to exercise their pride ; and patience is a necessary Grace to keepe the world in peace , and him that hath it , in a whole skinne , and often proves a vertue borne of meere nec●ssi●ie . And civill Honesty is a faire pretense for him that hath not wit to act the Knave , and makes a man capable of a little higher stile then Fo●le . And blushing modesty is a pretty innocent qualitie , and serves to vindicate an easie nature from the imputation of an ill-breeding . These are inferiour Graces , that have got a good opinion in the dull wisdome of the world , and appeare like water among the Elements to moderate the body Poli●ique , and keepe it from combustion , nor doe they come into the worke of honour . Virtue consists in Action , and the reward of action is Glory . Glory is the great soule of the little world , and is the Crowne of all sublime attempts , and the point whereto the crooked wayes of policy are all concentrick . Honour consults not with a pious life . Let those that are ambitious of a religious reputation abjure all honorable Titles , and let their dough-bak'd spirits take a pride in sufferance , ( the Anvile of all injuries ) and bee thankfully baffled into a quiet pilgrimage . Rapes , mur●hers , treasons , dispossessions , riots , are veniall things to men of honour , and oft co-incident in high pursuits . Had my dull Conscience stood upon such nice points , that little honour I have wonne had glorified some other arme , and left mee begging Morsells at his Princely gates . Come , come , my soule , 1d factum juvat quod 〈◊〉 non licet . Feare not to doe , what crownes thee being done . Ride on with thy Honour , and create a name to live with faire Eternitie . Enjoy thy purchas'd Glory as the merit of thy renowned Actions , and let thy memory entaile it to succeeding Generations . Make thy owne game , and if thy conscience check thee , correct thy saucy Conscience , till shee stand as mute as metamorphos'd Niobe . Feare not the frownes of Princes or the imperious hand of various Fortune . Thou art too bright for the one to obscure , and too great for the other to cry downe . BUt harke my soule , I heare a voyce that thunders in mine eare I will change their glory into shame . Hos. 4. 7 Psal. 49. 20. Man that is borne in honour and understandeth not , is like the beasts that perish . Prov. 25. 27. It is not good to eate too much Hony , so for men to search their owne glory is not glory . Jer. 9. 23. Thus saith the Lord : Let not the wise man glory in his wisedome , neither let the mightie man glory in his might , nor let the rich man glory in his ric●es : But let him that glorieth glory in this , that hee understandeth and knoweth mee that I am the Lord . Gal. 5. 26. Let us not bee desirous of vain-glory , &c. St. August . The vaine glory of the world is a deceitfull sweetnesse , an unfruitfull labour , a perpetuall feare , a dangerous bravery , begun without providence , and finished not without repentance . St. Greg. He that makes transitory honour the reward of a good worke , sets eternall glory at a low rate . VAine-glory is a Froth , which blowne off discovers a great want of measure : Canst thou O my soule bee guiltie of such an emptinesse , and note bee challeng'd ? Canst thou appeare in the searching eye of heaven , and not expect to be cast away ? deceive not thy selfe O my soule , nor flatter thy selfe with thy owne greatnesse . Search thy selfe to the bottome , and thou shalt find enough to humble thee : Dost thou glory in the ●avour of a Prince ? The frowne of a Prince determines it . Dost thou glory in thy strength ? A poore Ague betraies it . Dost thou glory in thy wealth ? The hand of a theefe extinguishes it . Dost thou glory in thy Friends ? One cloud of adversitie darkens it . Dost thou glory in thy parts ? Thy owne pride obscures it . Behold my soule , how like a Bubble thou appearest , and with a Sigh breake into sorrow : The gate of heaven is strait ; canst thou hope to enter without breaking ? The Bubble that would passe the Floodgates must first dissolve ; My soule melt then in teares , and emptie thy selfe of all thy vanity , and thou shalt finde divine Repletion ; evaporate in thy Devotion , and thou shalt rec●ute thy greatnesse to eternall Glory . His Prayer . ANd can I choose O God but tremble at thy judgements ? O● can my stony heart not stand amazed at thy Threatnings ? It is thy voyce O God , and thou hast spoken it : It is thy voyce O God , and I have heard it . Hadst thou so dealt by mee , as thou did●● by Babels proud King , and driven mee from the sonnes of men , thou hadst but done according to thy righteousnesse , and rewarded mee according to my deservings : What couldst thou see in mee lesse worthy of thy vengeance then in him , the example of thy justice ? or Lord , wherein am I more uncapable of thy indignation ? There is nothing in mee to move thy mercy but in misery . Thy goodnesse is thy selfe , and hath no ground but what proceedeth from it selfe , yet have I sinned against that goodnesse , and have thereby heaped up wrath against the day of wrath ; that insomuch , had not thy Grace abounded with my sinne , I had long since been confounded in my sinne , and swallow-lowed up in the Gulph of thy displeasure . But Lord thou takest no delight to punish , and with thee is no respect of persons : Thou takest no pleasure in the confusion of thy creature , but rejoycest rather in the conversion of a sinner . Convert mee therfore O God , I shall bee then converted : Make mee sensible of my owne corruptions , that I may see the vilenesse of my owne condition . Pull downe the pride of my ambitious heart ; humble me thou O God , and I shall bee humbled : Weane mee from the thirst of transitory honour , and let my whole delight bee to glory in thee : Touch thou my conscience with the feare of thy name , that in all my actions I may feare to offend thee . Endue mee O Lord with the spirit of meeknesse , and teach mee to overcome evill with a patient heart : moderate and curb the exorbitances of my passion , and give mee temperate use of all thy creatures . Replenish my heart with the Graces of thy Spirit , that in all my wayes I may bee acceptable in thy sight . In all conditions give mee a contented minde , and upon all occasions grant mee a gratefull heart , that honoring thee here in the Church militant before men , I may bee glorified hereafter in the Church Triumphant before thee and Angells , where filled with true glory according to the measure of Grace thou shalt bee pleased to give mee here , I may with Angels and Archangels praise thy Name for ever and ever . The Oppressors Plea . I Seeke but what 's my owne by Law : It was his owne free Act and Deed : The execution lies for goods or body , and goods or body I will have or else my money . What if his beggerly children pine , or his proud wife perish ? They perish at their owne charge , not mine , and what is that to mee ? I must be paid , or hee lie by it untill I have my utmost farthing , or his bones . The Law is just and good , and being ruled by that , how can my faire proceedings bee unjust ? what 's thirty in the hundred to a man of Trade ? Are we borne to thrum Caps , or pick strawes ? and sell our livelihood for a few teares , and a whining face ? I thanke God they move mee not so much as a bowling dog at midnight : I 'le give no day if heaven it selfe would bee securit●e ; I must have present money or his bones . The Commodity was good enough , as wares went then , and had hee had but a thriving wit , with the necessary helpe of a good marchantable conscience he might have gained perchance as much as now hee lost ; but howsoever , gaine or not gaine , I must have my money . Two teadious Tearmes my dearest gold hath laine in his unprofitable hands . The ●oft of Suit hath made mee bleed above a score of Royals , besides my Interest , travell , halfe pints , and bribes ; all which does but encrease my beggerly defendants damages , and sets him deeper on my score ; but right 's right , and I will have my money or his bones . Fifteene shillings in the pound composition ? I le hang first . Come , tell not mee of a good conscience , a good conscience is no parcell of my trade ; it hath made more Bankrupts then all the loose wives in the universall Citie . My conscience is no foole . It tells mee that my owne 's my owne , and that a well cramm'd bagge is no deceitfull friend , but will stick close to mee when all my friends forsake mee : If to gaine a good estate out of nothing , and to regaine a desperat debt which is as good as nothing , bee the fruits and signe of a bad conscience , God helpe the good . Come , tell not me of griping and Oppression . The world is hard , and hee that hopes to thrive must gripe as hard : What I give I give , and what I lend I lend ; If the way to heaven bee to turn begger upon earth , let them take it that like it , I know not what ye call Oppression . The Law is my direction ; but of the two it is more profitable to oppresse then to bee opprest . If debtors would bee honest and discharge , our hands were bound ; but when their failing offends my bagges they touch the Apple of my eye , and I must right them . BUt hah ! what voyce is this that whispers in mine eare , The Lord will spoile the soule of the Oppressors , Prov. 22. 23. Prov. 21. 22. Robbe not the poore because hee is poore , neither oppresse the afflicted in the gates , for the Lord will plead their cause , and spoile the soule of those that have spoled him . Ezek. 22. 19. The people of the land have used oppression , and exercised Robbery , and have vexed the poors and needy ; yea , they have oppressed the stranger wrongfully . Therefore I have poured out my indignation upon them , I have consumed them with the fire of my wrath . Zach. 7. 9. Execute true judgement and shew mercy and compassion every man to his brother , and oppresse not the widow nor the fatherlesse , nor the stranger , nor the poore , and let none of you imagine evill in your hearts against his brother . But they refused to hearken ; therefore came a great wrath from the Lord of Hosts . Bernard , p. 1691. Wee ought so to care for our selves , as not to neglect the due regard of our neighbour . Bern. ibi●● He that is not mercifull to another shall not find mercy from God ; but if thou will'st bee mercifull and compassionate , thou shalt bee a ben●factor to thy owne soule . IS it wisdome in thee O my soul to covet a happinesse , or rather to account it so , that is sought for with a judgement , obtained with a Curse , and punished with damnation ; And to neglect that good which is assured with a promise , purchased with a blessing , and rewarded with a Crowne of Glory ? Canst thou hold a full estate , a good pennyworth , which is bought with the deare price of thy Gods displeasure ? Tell mee , what continuance can that Inheritance promise that is raised upon the ruines of thy Brother ? Or what mercy canst thou expect from heaven , that hast denied all mercy to thy Neighbour ? O my hard-hearted soule consider , and relent : Build not an house whose posts are subject to bee rotted with a curse : Consider what the God of truth hath threatned against thy crueltie ; Relent , and turne compassionate , that thou mayst bee capable of his compassion . If the desire of Gold hath hardned thy heart , let the teares of true Repentance mollifie it ; soften it with Aarons oyntment , untill it become Wax to take the impression of that seale which must confirme thy Pardon . His Prayer . BUt will my God bee now entreated ? Is not my crying sinne too loud for Pardon ? Am I not sunke too deepe into the Jawes of Hell , for thy strong arme to rescue ? Hath not the hardnesse of my heart made mee uncapable of thy compassion ? O if my teares might wash away my sinne , my head should turne a living Spring : Lord I have heard thee speake and am affraid ; the word is past , and thy judgements have found mee out . Fearefulnesse and trembling are come upon mee , and the Jawes of Hell have overwhelmed mee : I have oppressed thy poore , and added affliction to the afflicted , and the voyce of their misery is come before thee . They besought mee with teares , and in the anguish of their soules , but I have stopt mine eares against the cry of their complaint . But Lord , thou walkest not the wayes of man , and remembrest mercy in the middest of thy wrath , for thou art good and gratious , and ready to forgive , and plenteous in compassion to all that shall call upon thee . Forgive mee O God my sinnes that are past , and deliver mee from the guilt of my Oppression : Take from mee O God this heart of stone , and create in my brest a heart of flesh : Asswage the vehemency of my desires to the things below , and satisfie my soule with the sufficiency of thy Grace . Inflame my affections , that I may love thee with a filiall love , and incline mee to relie upon thy fatherly providence : Let mee account godlinesse my greatest gaine , and subdue in mee my lusts after filthy lucre . Preserve mee O Lord from the vanitie of selfe-love , and plant in my affections the true love of my neighbours : Endue my heart with the bowels of compassion , and then reward mee according to thy righteousnesse : Direct mee O God in the wayes of my life , and let a good Conscience bee my continuall comfort . Give mee a willing heart to make res●itution of what I have wrongfully gotten by oppression . Grant mee a lawfull use of all thy Creatures , and a thankfull heart for all thy benefits . Bee merci●ull to all those that groane under the burthen of their owne wants , and give them patience to expect thy deliverance : Give mee a heart that may acknowledge thy favours , and fill my tongue with praise and thanksgiving , that living here a new life I may become a new creature , and being engraffed in thee by the power of thy grace I may bring forth fruit to thy honour and glory . The Drunkards Iubile . VVHat Complement will the severer world allow to the vacant houres of frolique-hearted youth ! How shall their free , their joviall spirits entertaine their time , their friends ! What Oyle shall bee infused into the Lampe of deare societie , if they deny the priviledge of a civill rejoycing Cup ? It is the life , the radicall humor of united soules , whose love-digestive heate even ripens and ferments the greene materialls of a plighted faith ; without the helpe whereof new married friendship falls into divorce , and joyn'd acquaintance soone resolves into the first Elements of strangenesse . What meane these strict Reformers thus to spend their hou●e-glasses , and bawle against our harmelesse Cups ? to call our meetings Riots , and brand our civill mirth with stiles of loose Intemperance ? where they can sit at a fisters Feast , devoure and gurmundize beyond excesse , and wipe the guilt from off their marrowed mouths , and cloath their surfeits in the long fustain Robes of a tedious Grace : Is it not much better in a faire friendly Round ( since youth must have a swing ) to steep our soule-afflicting sorrows in a chirping Cup , then hazard our estates upon the abuse of providence in a folish cast at Dice ? Or at a Cockpit leave our doubtfull fortunes to the mercy of unmercifull contention ? Or spend our wanton dayes in sacrificing costly presents to a fleshly Idoll ? was not Wine given to exhilarate the drooping hearts , and raise the drowzie spirits of dejected soules ? Is not the liberall Cup the Sucking-bottle of the sonnes of Phaebus , to solace and refresh their palats in the nights of sad Invention ? Let dry-brain'd Zelots spend their idle breaths , my cups shall bee my cordialls to restore my care-befeebled heart to the true Temper of a well-complexioned mirth : My solid Braines are potent , and can beare enough , without the least offence to my distempered Senses , or interruption of my boone companions : My tongue can in the very Zenith of my Cups deliver the expressions of my composed thoughts with better sense , then these my grave Reformers can their best advised prayers . My Constitution is pot-proof , and strong enough to make a fierce encounter with the most stupendious vessell that ever failed upon the tides of Bacchus . My Reaso● shrinkes not ; my passion burnes not . O But my soule , I heare a threatning voyce that interrupts my language , Wee be to them that are mightie to drink Wine , Esay 5. 22. Prov. 20. 1. Wine is a mocker ; strong drinke is raging , and whosoever is deceived thereby is not wise . Esay 5. 11. Woe bee to them that rise up early in the morning to follow strong drinke , that continue till night , untill wine enflame them . Prov. 23. 20. Bee not amongst wine-bibbers . 1. Cor. 5. 1. Now I have written unto you , not to keepe company , if any that is called a Brother bee a drunkard , with such a one , no not to eate . Aug. in lib. pen . Whilst the drunkard swallowes wine , wine swallowes him ; God disregards him , Angels despise him , Men deride him , vertue declines him , the devill destroyes him . Aug. ad . sac . virg. Drunkennesse is the mother of all evill , the matter of all mischiefe , the well-spring of all vices , the trouble of the senses , the tempest of the tongue , the shipwrack of chastitie , the consumption of time , a voluntary madnesse , the corruption of manners , the distemper of the body and the destruction of the soule . MY soule , It is the voyce of God , digested into a judgement : There is no kicking against Pricks , or arguing against a divine Truth ; Pleadest thou Custome ? Custome in Sinne multiplies it : Pleadest thou societie ? Societie in the offence , aggravates the punishment : Pleadest thou help to Invention ? Woe bee to that barrennesse , that wants such showers : Pleadest thou strength to beare much Wine ? Woe to those that are mightie to drinke strong drinke : My soule , thou hast sinned against thy Creator in abusing that creature he made to serve thee : Thou hast sinned against the creature , in turning it to the Creators dishonor : Thou hast finned against thy selfe , in making thy comfort thy confusion . How many want that blessing thou hast turn'd into a curse ? How many thirst whilst thou surfeitest ? What satisfaction wilt thou give to the Creator , to the creature , to thy selfe , against all whom thou hast transgrest ? To thy selfe , by a sober life : To the Creature , by a right use : To thy Creator , by a true Repentance : the way to all which , is Prayer and Thanksgiving . His Prayer . HOw truely then , O God , this heavy woe belongs to this my boasted sinne ? How many judgements are comprised● and abstracted in this woe● and all for mee , even mee O God , the miserable subject of thy eternall wrath ; Even mee O Lord , the marke whereat the shafts of thy displeasure levell ? Lord , I was a sinner in my first conception , and in sinne hath my mother brought mee forth ; I was no sooner , but I was a slave to sinne , and all my life is nothing but the practise and the trade of high Rebellion ; I have turn'd thy blessings into thy dishonour , and all thy graces into wantonnesse : Yet hast thou been my God even from the very wombe , and didst sustaine mee when I hung upon my mothers breast : Thou hast washed mee O Lord from my pollution , but like a Swine I have returned to my mire . Thou hast glaunced into my breast the blessed motions of thy holy Spirit , but I have quenched them with the springtides of my borne corruption . I have vomited up my filthinesse before thee , and like a dog have I returned to my vomit . Bee mercifull O God unto mee , Have mercy on mee O thou sonne of David ; I cannot O Lord expect the childrens bread , yet suffer mee to lick the crummes that fall beneath their table , I that have so oft abused the greatest of thy blessings am not worthy of the meanest of thy favours . Look , look upon me according to the goodnesse of thy mercy , and not according to the greatnesse of my offences : Give mee O God a sober heart , and a lawfull moderation in the enjoyment of thy Creatures . Reclaime my appetite from unseasonable delights , lest I turne thy blessings into a curse ; In all my dejections , bee thou my comfort , and let my rejoycing bee onely in thee . Propose to mine eyes the evilnesse of my dayes , and make mee carefull to redeeme my time : Weane mee from the pleasure of vaine societie , and let my Companions bee such as feare thee ; Forgive all such as have been partners in my sinne , and turne their hearts to the obedience of thy Lawes . Open their eares to the reproofs of the wise , and make them powerfull in reformation . Allay that lust which my intemperance hath inflam'd , and cleanse my affections with the grace of thy good spirit ; make mee thankfull for the strength of my body , that I may for the time to come returne it to the advantage of thy glory . The Swearers Apologie . WIll Boanarges never cease ? And will these Plague-denouncers never leave to thunder judgements in my trembling eare ? Nothing but plagues ? Nothing but judgements ? Nothing but damnation ? What have I done to make my case desterate ? And what have they not done to make my soule despair ? Have I set up false Gods like the Egyptians ? Or have I bowed before them like the Israelites ? Have I violated the Sabbath like the Libertines ? Or like cursed Cham have I discovered my fathers nakednesse ? Have I embrued my hands in blood like Barabbas ? Or like Absolon defiled my fathers Bed ? Have I like Iacob supplanted my elder brother ? O like Ahab intruded into Nabott● Vineyard ? Have I borne false witnesse like the wanton Elders ? Or like David coveted Vriahs wife ? Have I not given Tithes of all I have ? Or hath my purse beene hidebound to my hungry brother ? Hath not my life been blamelesse before men ? And my demeanour unreprovable before the world ? Have I not hated Vice with a perfect hatred ? and countenanc'd vertue with a due respect ? What meane these strict observers of my life , to ransack every Action , to carpe at every word , and with their sharpe censorious tongues to sentence every frailtie with damnation ? Is there no allowance to humanitie ? No Graines to flesh and blood ? Are wee all Angels ? Has mortalitie no priviledge , to supersede it from the utmost punishment of a little necessary frailtie ? Come , come , my soule , let not these judgement-thunderers fright thee : Let not these Qualmes of their exuberous zeale disturbe thee . Thou hast not cursed like Shemei , nor rail'd like Rabshekah , nor lied like Anani● , nor slander'd like thy ●accusers . They that censure thy Gnats swallow their owne Camels . What if the luxuriant stile of thy discourse doe chance to strike upon an obvious Oath , art thou straight hurried into the bosome of a Plague ? What if the custome of a harmelesse oath should captivate thy heedlesse tongue , can nothing under sudden judgement seize upon thee ? What if anothers diffidence should force thy earnest lips into a hasty Oath , in confirmation of a suffering Truth ; must thou be straightwayes branded with damnation ? Was Ioseph mark'd for everlasting death , for swearing by the life of Egypts King ? Was Peter when hee so denied his master , straight damn'd for swearing , and for-swearing● O flatter not thy selfe my soule , nor turne thou Advocate to so high a sinne : Make not the slips of Saints a precedent for thee to fall . IF the Rebukes of flesh may not prevaile , heare then the threatning of the Spirit which saith , The Plague shall not depart from the house of the swearer . Exod. 20. 7. Thou shalt not take the name of the Lord the God in vaine , for the Lord will not hold him guiltlesse that taketh his Name in vaine . Zach. 5. 3. And every one that sweareth shall bee cut off . Matth. 5. 34. Sweare not at all , neither by heaven , for it is Gods Throne , nor by the earth , for it is his footstoole : But let your communication be Yea , yea , Nay , nay , for whatsoever is more then these commeth of evill . Jer. 23. 10. Because of swearing the land mourneth . Aug in Ser. The murtherer killeth the body of his brother , but the swearer murthers his owne soule . August . in Psal. 88. It 's well that God hath forbidden man to sweare , left by custome of swearing ( in as much as wee are apt to mistake ) wee commit perjury : there 's none but God can safely sweare , because there 's no other but may be deceived . August . de Mendacio . I say unto you , Sweare not at all , lest by swearing ye come to a facilitie of swearing , from a facilitie to a custome , and from a custome ye fall into perjury . O What a judgement is here ! How terrible ! How full of Execution ! The Plague ? the extract of all diseases ! none so mortall ; none so comfortlesse ! It makes our house a Prison , our friends strangers ; No comfort but in the expectation of the months end : I , but this judgement excludes that comfort too ; The Plague shall never depart from the house of the swearer : What never ? Death will give it a Period : No , but it shall bee entail'd upon his house , his family : O detestable ! O destructive sinne ! that leaves a Crosse upon the dores of Generations , and layes whole families upon the dust ; A sinne whereto neither Profit incites , nor Pleasure allures , nor Necessitie compells , nor Inclination of nature perswades ; a meere voluntary , begun with a malignant imitation , and continued with an habituall presumption . Consider O my soule , every Oath hath been a nayle to wound that Saviour , whose blood ( O mercy above expression ! ) must save thee : Bee sensible of thy Actions and his sufferings : Abhorre thy selfe in dust and ashes , and magnifie his Mercy that hath turn'd this judgement from thee Goe wash those wounds which thou hast made , with teares , and humble thy selfe with Prayer , and true repentance . His Prayer . ETernall and omnipotent God , before whose glorious name Angels , and Archangels bow , and hide their faces , to which the blessed Spirits , and Saints of thy triumphant Church sing forth perpetuall Hallelujahs , I a poore Sprig of disobedient Adam doe here make bold to take that holy name into my sinne-polluted lippes : I have hainously sinned O God against thee , and against it ; I have disparaged it in my thoughts , dishonoured it in my words , profaned it in my actions , and I know thou art a jealous God , and a consuming fire , as faithfull in thy promises , so fearefull in thy judgements ; I therefore flie from the dreadfull Name of Jehovah , which I have abused , to that gratious Name of Jesus , wherein thou art well pleased ; in that most sacred Name , O God , I fall before thee , and for his beloved sake O Lord I come unto thee . Cleanse thou my heart O God , and then my tongue shall praise thee : Wash thou my soule , O Lord , and then my lippes shall blesse thee . Worke in my heart a feare of thy displeasure , and give mee an awfull reverence of thy Name . Set thou a Watch before my lips , that I offend not with my tongue : Let no respects entice mee to bee an instrument of thy dishonour , and let thy attributes bee pretious in mine eyes , teach mee the way of thy Precepts , O Lord , and make me sensible of all my offences : Let not my sinfull custome in sinning against thy Name take from my guiltie soule the sense of my sinne : Give mee a respect unto all thy Commandements , but especially preserve mee from the danger of this my bosome sinne . Mollifie my heart at the rebukes of thy servants , and strike into my inward parts a feare of thy judgements : Let all my communication bee order'd as in thy presence , and let the words of my mouth bee governed by thy Spirit . Avert those judgements from mee which thy Word hath threatned , and my sinne hath deserved , and strengthen my resolution for the time to come ; Worke in mee a true godly sorrow , that it may bring forth in mee a newnesse of life . Sanctifie my thoughts with the continuall meditation of thy Co●mandements , and mortifie those passions which provoke mee to offend thee . Let not the examples of others induce mee to this sinne , nor let the frailties of my flesh seek Fig leaves to cover it . Seale in my heart the full assurance of thy Reconciliation , and looke upon mee in the bowells of compassion , that crowning my weak desires with thy All-sufficient power , I may escape this judgement which thy justice hath threatned here , and obtaine that happinesse thy mercy hath promised hereafter . The Procrastinators Remora's . TEll mee no more of fasting , prayer , and death ; They fill my thoughts with dumps of Melancholy . These are no subjects for a youthfull care ; no contemplations for an active soule : Let them whom sullen Age hath weaned from aery pleasures , whom wayward fortune hath condemn'd to sighes and groanes , whom sad diseases have beslaved to drugs and diets ; let them consume the remnant of their wretched dayes in dull devotion : Let them afflict their aking soules with the untunable discourses of mortalitie ; Let them contemplate on evill dayes , and reade sharpe Lectures of their owne experience : For me , my bones are full of unctious marrow , and my blood , of sprightly Youth : My faire and free estate secures me from the feares of fortunes frowne . My strength of constitution hath the power to grapple with sorrow , sicknesse , nay the very pangs of death , and overcome . 'T is true , God must bee sought ; What impious tongue dare be so basely bold to contradict so knowne a Truth ? And by repentance too ; What strange impietie dare deny it ? Or what presumptuous lips dare disavow it ? But there 's a time for all things , yet none prefixt for this , no day designed , but , At what time soever : If my unseasonable heart should seeke him now , the worke would be too serious for so greene a seeker . My thoughts are yet unsetled , my fancy yet too too gamesome , my judgement yet unsound , my Will unsanctified ; To seeke him with an unprepared heart is the high way not to finde him ; or to finde him with unsetled resolution is the next way to lose him ; and indeed it wants but little of prophanenesse , to bee unseasonably religious . What is once to bee done is long to bee deliberated . Let the boyling pleasures of the rebellious flesh evaporate a little , and let mee drayn my boggy soule from those corrupted , inbred humors of collapsed nature , and when the tender blossomes of my youthfull vanitie shall begin to fade , my setled understanding will begin to knot , my solid judgement will begin to ripen , my rightly guided will be resolved , both what to seeke , and when to find , and how to prize ; till then my tender youth , in her pursuit , will bee disturb'd with every blast of honour , diverted with every flash of pleasure , misled by Counsell , turned back with feare , puzzl'd with doubt , interupted by Passion , withdrawne with prosperitie , and discurag'd with adversitie . TAke heed my soul , when thou hast lost thy self in thy journey , how wilt thou find thy God at thy journeys end ? Whom thou hast lost by too long delay , thou wilt hardly find with too late ●diligence . Take time while time shall serve , that day may come wherein Thou shalt seek the Lord , but shalt not finde him● Hos. 5. 6. Esay 55. 6. Seeke the Lord while he may bee found , call upon him while he is neare . Heb. 12. 17. He found no place for repentance , though hee sought it with teares carefully . Thou foole , this night will I take thy soule from thee . Revel. 2. 21. I gave her a space to repent , but shee repented not ; Behold therefore I will cast her . Greg. lib. Mor. Seeke God whilst thou canst not see him , for when thou seest him thou canst not find him : seeke him by hope and thou shalt finde him by faith ; In the day of grace hee is invisible , but neare ; in the day of judgement he is visible , but farre off . Ber. Ser. 24. If wee would not seeke God in vaine , let us seeke him in truth , often , and constantly ; Let us not seeke another thing in stead of him , nor any other thing with him , nor for any other thing , leave him . O My soule , thou hast sought wealth , and hast either not found it , or cares with it ; thou hast sought for pleasure , and hast found it , but no comfort in it : Thou soughtest honour and hast found it , and perchance fallen with it : Thou soughtest friendship , and hast found it false : societie , and hast found it vaine ; And yet thy God , the fountaine of all wealth , pleasure , honour , friendship , and societie , thou hast slighted as a toy not worth the finding : Be wise , my soule , and blush at thy owne folly . Set thy desires on the right obj●ct : Seeke wisdome , and thou shalt find knowledge , and wealth , and honour , and length of dayes : Seeke heaven , and earth shall seeke thee ; and deferre not thy Inquest , lest thou lose thy opportunitie : To day thou maist find him , whom to morrow thou mayst seek with teares , and misse : Yesterday is too late , to morrow is uncertaine , to day is onely thine : I , but my soule , I feare my too long delay hath made this day too late ; feare not my soule , hee that has given thee his Grace to day will forget thy neglect of yesterday , seeke him therefore by true repentance , and thou shalt find him in thy Prayer . His Prayer . O God , that like thy pretious Word art hid to none , but who are lost , and yet art found by all that seek thee with an upright heart , cast downe thy gratious eye upon a lost sheep of Israel , strayed through the vanitie of his unbridled youth , and wandred in the wildernesse of his owne invention . Lord I have too much delighted in mine owne wayes , and have put the evill day too farre from mee ; I have wallowed i● the pleasures of this deceitfull world , which perish in the using , and have neglected thee my God , at whose right hand are pleasures for evermore : I have drawne on iniquitie as with Cart-ropes , and have committed evill with greedinesse : I have quencht the motions of thy good spirit , and have delayed to seeke thee by true and unfaigned repentance : In stead of seeking thee whom I have lost , I have withdrawne my selfe from thy presence when thou hast sought mee . It were but justice therefore in thee to stop thine eares at my petitions , or turne my Prayers as sinne into my bosome ; But Lord , thou art a gratious God , and full of pity , and unwearied compassion , and thy loving kindnesse is from generation to generation : Lord , in not seeking thee I have utterly lost my selfe , and if-thou find mee not . I am lost for ever , and if thou find mee , thou canst not but finde me in my sinnes , and then thou find'st mee to my owne destruction . How miserable O Lord is my condition ! How necessary is my confusion ! that have neglected to seeke thee , and therefore am afraid to bee found of thee . But Lord if thou looke upon the all-sufficient merits of thy Sonne , thy justice will bee no loser in shewing mercy upon a sinner ; In his name therefore I present my selfe before thee ; in his merits I make my humble approach unto thee ; in his name I offer up my feeble Prayers ; for his merits grant mee my petitions . Call not to mind the rebellions of my flesh , and remember not O God the vanities of my youth : Inflame my heart with the love of thy presence , and reli●● my meditations with the pleasure of thy sweetnesse . Let not the consideration of thy justice overwhelm me in despaire , nor the meditation o● thy mercy perswade mee to presume . Sancti●fie my will by the wisedome of thy Spirit , tha● I may desire thee as the chiefest good . Quicke● my desires with a servent zeale , that I may seeke my Creator in the dayes of my youth● Teach mee to seeke thee according to thy wil● and then bee found according to thy promise that living in mee here by thy grace , I may here after raigne with thee in glory . The Hypocrites Prevarication . THere is no such stuffe to make a cloake on as Religion : nothing so fashionable , nothing so profitable ; it is a Livery , wherein a wise man may serve two masters , God and the world , and make a gainefull service by either : I serve b●ah , and in both , my selfe , in prevaricating with both . Before man none serves his God with more severe devotion , for which among the belt of men I work my own ends , & serve my self . In private I serve the world , not with so strict devotion , but with more delight , where fulfilling of her servants lusts I work my end , and serve my self : The house of Prayer who more frequents then I ? In all Christian duties who more forward then I ? I fast with those that fast , that I may eate with those that eate : I mourne with those that mourne : No hand more open to the cause then mine , and in their families none prayes longer and with louder zeale : Thus when the opinion of a holy life hath cryed the goodnesse of my conscience up , my trade can lack no custome , my wares can want no price , my words can need no credit , my actions can lack no praise : If I am covetous , it is interpreted providence ; if miserable , it is counted temperance ; if m●lancholly , it is construed godly sorrow ; if merry , it is voted spirituall joy ; if I be rich , t is thought the blessing of a godly life ; if poor , supposed the fruit of conscionable dealing ; if I be well spoken of , it is the merit ●f holy conversation ; if ill , it is the malice of Malignants ; thus I saile with every winde , and have my end in all conditions . This Cloake in Summer keepes mee coole , in winter warme , and hides the nasty Bag of all my secret lusts : Under this Cloake I walke in publique fairely , with applause , and in private sinne securely without offence , and officiate wisely without discovery ; I compasse Sea and land to make a Proselyte , and no sooner made but he makes mee . At a Fast I cry Geneva , and at a Feast I cry Rome . If I bee poore , I counterfeit abundance to save my credit ; if rich , I dissemble povertie to save charges . I most frequent Schismaticall Lectures , which I find most profitable , from whence learning to divulge and maintaine new doctrines , they maintaine mee in suppers thrice a weeke ; I use the helpe of a lie , sometimes as a Religious Stratagem to uphold the Gospell , and I colour oppression with Gods judgement executed upon the wicked . Charity I hold an extraordinary dutie , therefore not ordinarily to bee performed . VVhat I openly reprove abroad for my owne profit , that I secretly act at home , for my owne pleasure . BUt stay , I see a hand-writing in my heart lamps my soule , 't is characterd in these sa● words , W●e hee to you Hypoerites , Match 23. 13. Job 20. 5. The triumphing of the wicked is short , and the joy of the hypocrite is but for a moment . Job 15. 34. The Congregation of the hypocrites shall bee desolate . Psal. 11. 9. An hypocrite with his mouth destroyeth his neighbour , but through knowledge shall the just bee delivered . Luke 12. 1. Beware of the leaven of the Pharisees which is hypocrisie . Job 36. 13. The hypocrites in heart heape up wrath , they die in their youth , and their life is amongst the uncleane . Salvian . de Gubern . Dei . l. 4. The hypocrites love not those things they professe , and what they pretend in words they disclaime in practise ; their sinne is the more damnable , because ushered in with pretence of pietie , having the greater guilt because it obtaines a godly repute . Hieron. Ep. Endeavour rather to be , then to be thought holy ; for what profits it thee to bee thought to be what thou art not ? and that man doubles his guilt , who is not so holy as the world thinkes him , and counterseits that holinesse which be bath not . HOw like a living Sepulcher did I appeare ! without , beautified with gold and rich invention ; within , nothing but a loathed corruption : So long as this faire Sepulcher was clos'd , it past for a curious Monument of the Builders Art , but being opened by these spirituall Keyes , 't is nothing but a Receptacle of offensive putrefaction : In what a nasty dungeon hast thou my soule , so long remain'd unstifled ? How wert thou wedded to thy owne corruptions , that could'st endure thy unsavory filthinesse ? The world hated mee , because I seemed good ; God hated mee , because I onely seemed good : I had no friend but my selfe , and this friend was my bosome enemy : O my soule , is there water enough in Jordan to cleanse thee ? Hath Gilead Balme enough to heale thy superannuated sores ? I have finned , I am convinced , I am convicted : Gods mercy is above Dimensions , when sinners have not sinn'd beyond Repentance : Art thou my soule truly penitent for thy 〈◊〉 Thou hast free Interest in his mercy : fall then my soule before his Mercy seate , and he will crown thy Pemitence with his pardon . His Prayer . O God before the brightnesse of whose All-discerning eye the secrets of my heart appeare , before whose cleare omniscience the very entralls of my soule lie open , who art a God of righteousnesse , and truth , and lovest uprightnesse in the inward parts : How can I choose but feare to thrust into thy glorious presence , or move my sinfull lips to call upon that Name which I so often have dishonored , and made a Cloake to hide the basenesse of my close transgressions ? Lord , when I look into the progresse of my filthy life , my guilty conscience calls mee to so strict account , and reflects to mee so large an Inventory of my presumptuous sinnes , that I commit a greater sinne in thinking them more infinite then thy mercy . But Lord thy mercies have no date , nor is thy goodnesse circumscribed . The gates of thy compassion are alwayes open to a broken heart , and promise entertainement to a contrite spirit ; the burthen of my sinnes is grievous , and the remembrance of my hypocrisie is intolerable ; I have finned against thy Majesty with a high hand , but I repent mee from the bottome of an humble heart : As thou hast therefore given mee sorrow for my sinnes , so crowne that gift in the freenesse of remission : Bee fully reconcil'd to mee , through the all-sufficient merits of thy Sonne my Saviour , and seale in my afflicted heart the full assurance of thy gratious favour : Bee thou exalted O God above the heavens , and let mee praise thee with a single heart ; cleanse thou my inward parts O God , and purifie the closet of my polluted soule : Fix thou my heart O thou searcher of all secrets , and keepe my affections wholly to thee . Remove from mee all by and base respects that I may serve thee with an upright spirit . Take not the word of truth out of my mouth , nor give mee over to deceitfull lips ; Give mee an inward reverence of thy Majestie , that I might openly confesse thee in the truth of my sinceritie . Bee thou the onely object , and end of all my actions , and let thy honour bee my great r●ward : Let not the hopes of filthy lucre , or the praise of men incline me to thee , neither let the pleasures of the world nor the feares of any losse entice mee from thee . Keepe from mee those judgements my hypocrisie hath deserved , and strengthen my resolution to abhorre my former life : Give me strength O God to serve thee with a perfect heart in the newnesse of life , that I may bee delivered from the old man , and the snares of death . Then shall I praise thee with my entire affections , and glorifie thy name for ever and ever● The Ignorant mans faltering . YOu tell mee , and you tell me that I must bee a good man , and serve God , and doe his will ; and so I doe for ought I know : I am sure I am as good as God has made mee , and I can make my selfe no better , so I cannot : And as for serving God , I am sure I goe to Church as well as the best in the Parish , though I bee not so fine ; and I make no question , if I had better cloathes , but I should doe God as much credit as another man , though I say it : And as for doing Gods will , I beshrew mee , I leave that to them that are booke-learn'd , and can doe it more wisely : I beleeve the Vicar of our Parish can doe it , and has done it too , as well as any within five miles of his head , and what need I trouble my selfe to doe what is so well done already ? I hope hee being so good a Churchm●n , and so great a Schollard , and can speake Lati●e too , would not leave that to so simple man as I. It is enough for mee to know , that God is a good man ; and that the ten Commandements are the best prayers in all the book , unlesse it bee the Creede . And that I must love my neighbour as well as he loves mee , and for all other Quilicoms , they shall never trouble my braines , an grac● a God . Let mee goe a sundays and serve God , obey the King , ( God blesse him ) doe no man no wrong , say the Lords Prayer every morning and evening , follow my worke , give a Noble to the poore at my death , and then say Lord have mercy upon mee , and goe away like a Lambe , I make no question but I shall deserve heaven as well as he that weares a gayer coate : But yet I am not so ingrant neither , nor have not gone so often to Church , but I know Christ died for mee too , as well as for any other man : I 'de bee sorry else ; and that , next to our Vicar , I shall goe to heaven when I am dead as soone as another ; nay more , I know there bee two Sacraments , bread and wine , and but two , ( though the Papists say there bee six or seven ) and that I verily beleeve I shall be saved by those Sacraments , & that I love God above all , or else 't were pitty of my life , and that when I am dead and rotten , ( as our Vicar told mee ) I shall rise againe and be the same man I was . But for that , hee must excuse mee , till I have better sartifaction ; for all his learning , he cannot make me such a foole , unlesse hee shew mee a better reason for 't , then yet hee has done . BUt one thing hee told me , now I thinke on 't , troubles me woundly , namely that God is my Master , all which I confesse ; and that I must doe his will ( whether I know how to doe it or nor ) or else it will goe ill with me ; I le read it ( he said ) out of Gods Bible , and I shall remember the words so long as I have a day to live , which are these , He that knoweth not his masters will and doth things worthy of stripes , shall bee beaten with few stripes , Luke 12. 48. 1 Cor. 14. 20. Brethren bee not children in understanding , howbeit in malice be ye children , but in understanding be men . 1 Cor. 15. 34. Awake to righteousnesse and sin not , for some have not ●the knowledge of God , I speake it to your shame . Ephes. 4. 18. Walke not in the vanitie of your minds , having the understanding darkned , being alienated from the life of God , through the Ignorance which is in you , because of the blindnesse of your hearts . Levit. 5. 17. And if a soule sinne and commit any of these things which are forbidden to be done by the commandments of the Lord , though hee wist it not , yet is hee guilty , and shall beare his iniquitie . 2 Thes. 1. 7. 8. The Lord Iesus shall be revealed from heaven , with his mightie Angels , in flaming fire , taking vengeance on them that know not God . Greg. Mag. Moral . It is good to know much , and to live well ; but if wee cannot attaine both , it is better to desire piety then wisedome , for knowledge makes no man happy , nor doth blessednesse consist in intellectuals . The onely brave thing is a religious life . To sin against knowledge is so much the greater offence then an ignorant trespasse , by how much the crime which is capable of no excuse , is more hainous then the fault which admits a tolerable plea . Iustin , Mart. Resp. ad orthod. HOw well it had been for thee O my soule , if I had bookelarnd ; Alas I cannot reade , and what I heare , I cannot understand ; I cannot profit as I should , and therefore cannot be as good as I would , for which I am right sorry : That I cannot serve as well as my betters , hath been often a great griefe to me , and that I have been so ingran● in good things , hath been a great heart-breaking to me : I can say no prayers for want of knowledge to reade , but Our Father and the Creede : But the comfort is , God knowes my heart , but ● trust in God Our Father , being made by Christ himselfe , will bee enough for me that know not how to make a better . I indeavour to doe all our Vicar bids me , and when I receive the Communion I truely forgive all the world for a fortnight after or such a matter , but then some old injury makes me forget my selfe , but I cannot helpe it , an my life should lie on t . O my ingrant soule , what shall I do to bee saved ? All that I can say is , Lord have mercy upon me , and all that I can doe is but to doe my good will , and that I le doe with all my heart , and say my prayers too as well as God will give mee leave , an grace a God . His Prayer . O God the Father of heaven have mercy upon me miserable sinner ; I am as I must needs confes●e a sinfull man , as my forefathers were before mee : I have heard many Sermons and have had many good lessons from the mouths of painefull Ministers , but through the dulnesse of my understanding , and for want of learning I have not profited ●o much as else I should have done , spare mee therefore O God , spare mee whom thou hast redeemed with thy pretious blood , and bee not angry for ever ; I must confesse the painefulnesse of my calling , and the heavinesse of my owne nature hath taken from mee the delight of hearing thy Word , and the ignorance of learning which I was never brought upto , hath kept me from reading it , that insomuch , in stead of growing better , I feare I have growne worse and worse , and have been so far from doing thy will , that I doe not understand what thy will is , very well . But thou O mercifull God that didst reveale thy selfe to poore Shepherds and Fishermen that had no more learning then I , have mercy upon mee for Jesus Christ his sake . Thou that hast promised to instruct the simple , and to leade the ignorant into thy way , be● good and mercifull to mee I beseech thee ; Thou that drawest the needy out of the dust , and the poore out of the dunghill , give me the knowledge of thy will , and teach me how to serve thee : Take from me the drowzinesse of my heart , open mine eyes that I may see the truth , and mine eares that I may understand thy Word , and strengthen my memory that I may lay it up in my heart , and show it in my life and vocation to thy glory and my comfort , and the comfort of my friends . Lord write thy will in my heart , that when I know it I may doe it willingly : O teach me what thy pleasure is that I may doe my best to performe it : Give mee faith to lay hold of Christ Jesus who died for mee , that after I am dead I may ri●e againe and live with him : Give mee a good heart that I may deale honestly with all men , and doe as I would be done to . Blesse mee in my calling , and prosper the labour of my hands , that I may have enough to feed mee and cloathe me , and to give to the poore : Mend all that is amisse in me , and expect from me according to the measure thou hast given me . Forgive me all my sinnes , and make mee willing to please thee , that living a good life I may make a gratious death , and so at last I may come to heaven and live for ever , for Jesus Christ his sake , Amen . The sloathfull mans slumber . O What a world of Curses , the eating of the forbidden fruit hath brought upon mankinde ! and unavoydably entail'd upon the sonnes of men ! Among all which no one appeares to me more terrible and full of sorrow , and bewraying greater wrath , then that insufferable , that horrible punishment of labour , and to purchase Bread with so extreame a price as sweat : But O what happe , what happinesse have they , whose dying Parents have procured a quie● fortune for their unmolested Children , and conveigh'd descended Rents to their succeeding heirs , whose easie and contented lives may sit and suck the sweetnesse of their cumberlesse estates , and with their folded hands enjoy the delicates of this toylsome world ! How blessed , how delicious are those easie morsells , that can finde the way to my soft palat , and then attend upon the wanton Leasure of my silken slumbers , without the painefull practise of my bosome folded hands or sad contrivement of my studious and contracted Browes ! Why should I tire my tender youth , and ●orture out my groaning dayes in ●oyle and travell ? and discompose the happy peace of my harmonious thoughts with painefull grinding in the common mill of dull mortalitie ? Why should I rob my craving eyelids of their delightfull Rest , to cark and care , and purvey for that Bread which every work-abhorring vagabo●d can finde of Almes at every good mans doore ? Why should I leave the warme protection of my care-beguiling Doune , to play the droyling drudge for daily food , when the young empty R●vens ( that have no hands to worke , nor providence , but heaven ) can call and be supplied ? The pale fac'd Lilly and the blushing Rose , neither spinnes nor s●wes , yet princely Solomon was never robed with so much glory . And shall I then afflict my body and beslave my heaven-borne soule to purchase , Rags to cloathe my nakednesse ? Is my condition worse then Sheepe , ordain'd for slaughter , that crop the springing Grasse , cloath'd warme in soft Arrayment , purchac'd without their Providence or paines ? Or shall the pamper'd Beast that shines with fatnesse , and growes wanton through his carefull Groomes indulgence find better measure at the worlds too partiall hands then I ? Come , come , let those take paines that love to leave their names enroll'd in memorable monuments of Parchment ; The day has griefe enough without my helpe ; and let Tomorrow●● shoulders beare to morrows burthens . BUt stay my soule , O stay thy rash resolves , take heed whilst thou avoyd the punishment of sinne , labour , thou meet not the reward of idle●esse , a judgement ; The idle soule shall suffer hunger , Prov. 19. 15. Eccles. 10. 18. By much slothfulnesse the building decayeth , and through idlenesse of the hands , the house droppeth thorough . Exod. 16. 49. Behold this was the iniquitie of thy s●ster Sodome , pride , fulnesse of Bread , and abundance of idlenesse was in her and in her daughters , neither did shee strengthen the band of the poore and needy . Prov. 6. 6 , 7 , 8. Goe to the Pismire O sluggard , behold her wayes and be wise . For she having no guide , governour , nor ruler , prepareth her meat in Summer , and gathereth her food in harvest . Nilus in Paraenes . Idlenesse is the wombe or fountaine of all wickednesse : for it consumes and wastes the riches and vermes which wee have already , and disinables us to get those we have not . Nilus in Paraen . Was bee to the idle soul● , for he shall hunger after that which his riot consumed . HOw presumptuously hast thou my soule , transgrest the expresse Commandement of thy God! How hast thou dasht thy selfe against his judgements ! How hath thy undeserving hand usurpt thy diet and wearest on thy back the wages of the painefull soule ! Art thou not condemned to Rags , to Famine , by him whose Law commanded thee to labour ? And yet thou pamper'st up thy sides with stollen food , and yet thou deck'st thy wanton body with unearn'd ornaments ? whiles they that spend their daily strength in their commanded callings ( whose labour gives them interest in them ) want Bread to feed , and Rags to cloathe them . Thou art no young Rav●n my soule , no Lilly : Where abilitie to labour is , there Providence meets action , and crownes it : Hee that forbids to cark for to morrow , denies Bread to the Idlenesse of to day : Consider , O my soule thy owne delinquency , and let imployment make thee capable of thy Gods protection : The Bird that sits is a faire mark for the Fowler , while they that use the wing escape the danger ; follow thy calling , and heaven will follow thee with his Blessing : What thou hast formerly omitted , present repentance may redeeme , and what judgements God hath threatned , early Pe●itions may avert . His Prayer MOst great and most glorious God , who for the sinne of our first parents hast condemned our fraile bodies to the punishment of labour , and hast commanded every one a Calling and a Trade of life , that hatest idlenesse as the root of evill , and threatnest povertie to the slothfull hand ; I thy poore suppliant convicted by thy judgements and conscious of my own transgression , flie from my selfe to Thee , and humbly appeale from the high Tribunall of thy Justice , and seeke for refuge in the Sanctuary of thy Mercy : Lord , I have led a life displeasing to thee , and have been a scandall to my profession ; I have slighted those Blessings which thy goodnesse hath promised to a conscionable calling , and have swallowed downe the Bread of idlenesse ; I have impaired the Talent thou gavest me , and have lost the opportunity of doing much good : I have filled my heart with idle imaginations , and have layd my felse open to the lusts of the flesh : I have abused thy favours in the misexpending of my pretious time , and have taken no delight in thy Sabbaths ; I have doted too much on the pleasures of this world , and like a Droane have fed upon the hony of Bees . If thou O God shouldst bee extreame to search my wayes with too severe an eye , thou couldst not choose but whe● thy indignation , and powre the vialls of thy wrath upon mee ; looke therefore not upon my sinnes , O Lord , but through the merits of my Saviour , who hath made a full satisfaction for all my sinnes : What through my weaknesse I have fail'd to doe , the fulnesse of his sufferings hath most exactly done : In Him O God in whom thou art well pleased , and for his sake bee gracious to my finne ; Alter my heart and make it willing to please thee , that in my life I may adorne my profession : Give me a care and a conscience in my calling , and grant thy blessing to the lawfull labours of my hand ; Let the fidelitie of my vocation improve my Talent , that I may enter into my Masters joy : Rouze up the dulnesse and deadnesse of my heart , and quench those flames of lust within mee . Assist mee O God in the redemption of my time , and deliver my soule from the evilnesse of my dayes ; Let thy providence accompany my moderate endeavours , and let all my imployments depend upon thy providence , that when the labours of this sinfull world shall cease , I may feele and enjoy the benefit of a good conscience , and obtaine the rest of new Jerusalem in the Eternity of glory . The proud mans Ostentation . I ' Le make him feele the weight of displeasure , and teach him to repent his saucy boldnesse : How dare his basenesse once presume to breathe so neare my person , much more to take my name into his dunghill mouth ? me thinks the lustre of my sparkling eye might have had the power to astonish him into good manners , and sent him back to cast his mind into a faire Petition , humbly presented with his trembling hand . But thus to presse into my presence , to presse so neare my face , and then to sp●ake , and speake to me , as if I were his equall , is more then sufferable : The way to be contemn'd is to digest contempt ; but he that would be honour'd by the vulgar sort must wisely keepe a distance : A countenance that 's reserv'd , breeds feare and observation : but aff●bility and too easie an accesse makes fooles too bold , and reputation cheape : What price I set upon my owne deserts , instructs opinion how to prize me : That which base ignorance miscalls thy pride , is but a conscious knowledge of thy meri●s : dejected soules , craven'd with their owne dis●rusts , are the worlds Footballs to be kickt & spurnd , but brave and true heroick spirits that know the strength of their owne worth , shall baffold basenesse , and presumption into a reverentiall silence , and spite of envie flourish in an honorable repute . Come then my soule , advance thy noble , thy sublimer thoughts , and prize thy self according to those parts , which all may wonder at , few imitate , but none can equall : Let not the insolent affronts of vassals interrupt thy Peace , nor seeme one s●ruple lesse then what thon art : Bee thou thy selfe , Respect thy selfe , receive thou honour from thy selfe ; Rejoyce thy selfe in thy self , and prize thy selfe for thy selfe ; Like Caesar admit no equall , and like Pompey , acknowledge no superior . Be covetous of thine owne Honour , and hold anothers glory as thy injury . Renounce humilitie as an Heresie in reputation , and meeknesse as the worst disease of a true-bred noble Spirit ; Disparage worth in all but in thy selfe , and make anothers infamy a foyl to magnifie thy glory . Let such as have no reason to bee proud , be humbled of necessitie , and let them that have no parts to value , be despondent . But as for thee , thy Cards are good , and having skill enough to play thy hopefull Game , vie boldly , conquer and triumph . BUt stay my soule , the Trump is yet unturn'd , boast not too soon , nor call it a faire day till night , the turning of a hand may make such alterations , in thy flat'ring fortunes , that all thy glorious expectations may chance to end in losse , and unsuspected ruine . That God which thrust that Babylonian Prince from his Imperiall Throne , to graze with beasts , hath said , The Lord will destroy the house of the proud , Prov. Prov. 11. When pride commeth , then commeth shame , but with the lowly is wisdome . Jer. 11. 15. Heare ye , and give eare , and be not proud , for the Lord hath spoken . Esay 2. 12. The day of the Lord of Hosts shall bee upon every one that is proud and loftie , and upon every one that is lifted up , and he shall be brought low . Prov. 16. 5. Every one that is proud in heart is abomination to the Lord . St. James . God rejecteth the proud , and giveth grace to the simple . Isidor . Hispal . Pride m●de Satan fall from the highest heaven , therefore they that pride themselves in their virtues , imitate the Devill ; and fa●l more dangerously , because they aspire and climbe to the highest pitch , from whence is the greatest fall . Greg. Mor. Pride growes stronger in the root whilst it braves it selfe with presumptuous advances , yet the higher it climes the lower it fals : for he that heightens himselfe by his owne pride , is always destroyed by the judgement of God . HOw wert thou muffled O my soule ! How were thine eyes blinded with the corruption of thine owne heart ! When I beheld my selfe by my owne light , I seem'd a glorious thing ; My sanne knew no eclipse , and all my imperfections were gilded over with vaine-glory : But now the day-spring from above hath shin'd upon my heart , and the diviner light hath driven away those foggy mists ; I finde my selfe another thing : My Diamonds are all turn'd Pebbles , and my glory is turn'd to shame . O my deceived foule , how great a darknesse was thy light ? The thing that seem'd so glorious , and sparkled in the night , by day appeares but rotten wood : and that bright Gh●-worme , that in darkenesse out-shined the Chrysolite , is by this new-found light no better then a crawling worme : How inseparable O my soule is pride and folly ! which like Hippocrates ●winnes still live and die together ? It blinds the eye , befooles the judgement , knowes no superiours , hates equals , disdaines inferiors , the wise mans scorne , and the fooles Idol ; Renounce it O my soule , lest thy God renounce thee ; Hee that hath threatned to resist the proud , hath promised to give Grace to the humble , and what true Repentance speakes , free mercy heares and crownes . His Prayer . O God the fountaine of all true Glory , and the griver of all free grace , whose Name is onely honorable , and whose workes are onely glorious , that shewest thy wayes to bee meeke , and takest compassion upon an humble spirit , that hatest the presence of a loftie eye , and destroyest the proud in the imaginations of their hearts , vouchsafe , O Lord , thy gratious eare , and heare the sighing of a contrite heart : I know O God , the qualitie of my sinne can look for nothing but the extremitie of thy wrath : I know , the crookednesse of my condition can expect nothing but the Fornace of thy indignation ; I know , the insolence of my corrupted nature can hope for nothing but the execution of thy judgements ; Yet Lord , know withall , thou art a gracious God , of evill repenting thee , and slow to wrath ; I know thy nature and propertie is to show compa●●ion , apt to conceive , but readier to forgive : I know thou takest no pleasure in destruction of a sinner , but rather that hee should repent and live : In confidence , and full assurance whereof I am here prostrate on my bended knees , and with an humble heart : Nor doe I presse into thy holy presence , tru●ing in my owne merits , le●t thou shouldest deale by me , as I have dealt by others , but being encouraged by thy gracious invitation , and heavy laden with the burthen of my sinnes , I come to thee O God , who art the refuge of a wounded soule , and the Sanctuary of a broken spirit : Forgive , O God , forgive me , what is past recalling , and make mee circumspect for the time to come : Open mine eyes that I may see how vaine a thing I am , and how polluted from my very birth : Give me an insight of my owne corruptions , that I may truely know , and loath my selfe . Take from me all vaine-glory , and selfe-love , and make mee carelesse of the worlds applause : Endue mee with an humble heart , and take this haughty spirit from me ; Give me a true discovery of my owne merits , that I may truely feare and tremble at thy judgements . Let not the worlds contempt deject me , nor the disrespects of man dismay mee . Take from mee O God a scornefull eye , and curbe my tongue that speakes presumptuous things : Plant in my heart a brotherly love , and cherish in me a charitable affection ; Possesse my soule with patience O God , and establish my heart in the feare of thy name , that being humbled before thee in the meeknesse of my spirit , I may bee exalted by thee through the freenesse of thy Grace , and crowned with thee in the kingdome of glory . The covetous mans care . BEleeve mee , the Times are hard and dangerous : Charitie is growne cold , and friends uncomfortable ; an emptie Purse is full of sorrow , and hollow Bagges make a heavy heart : Povertie is a civill Pestilence , which frights away both friends and kindred , and leaves us to a Lord have mercy upon us : It is a sicknesse very catching and infectious , and more commonly abhord then cured : The best Antidote against it is Angelic● , and Providence , and the best Cordiall is Aurumpotabile . Gold-taking fasting is an approved soveraigne . Debts are ill humors , and turne at last to dangerous obstructions : Lending is a meere consumption of the radicall humour , and if consumed , brings a patient to nothing . Let others trust to Courtiers promises , to friends performances , to Princes favours ; Give me a Toy call'd Gold , give me a thing call'd Mony . O blessed Mammon , how extreamely sweet is thy all-commanding presence to my thriving soule ! In banishment thou art my deare companion ; In captivitie , thou art my pretious ransome . In trouble and vexation thou art my daintie rest . In sicknesse , thou art my health ; in griefe , my onely joy ; in all extremitie , my onely trust : Vertue must vaile to thee ; Nay Grace it selfe not relisht with thy sweetnesse would even displease the righteous palates of the sonnes of men , Come then my soule , advise , contrive , project : Goe , compasse Sea , and Land : leave no exploit untryed , no path untrod , no time unspent ; afford thine eyes no sleepe , thy head no re●t : Neglect thy ravenous belly , uncloathe thy backe ; deceive , betray , sweare and forsweare to compasse such a friend : If thou bee base in birth , 't will make thee honorable ; If weak in power , it will make thee formidable : Are thy friends few ? 'T will make them numerous . Is thy cause bad ? 'T will make thee Advocates . True , wisedome is an excellent helpe , in case it bend this way ; and learning is a gentile Ornament , if not too chargeable : yet by your leave , they are but estates for ●earme of life : But everlasting Gold , if well advantag'd , will not onely blesse thy dayes , but thy surviving children from generation to generation . Come , come , let others fill their braines with deare bought wit , turne their pence into expencefull chari●e , and store their bosomes with unprofitable pietie ; let them lose all to save their imaginary consciences , and begger themselves at home to be thought honest abroad ; Fill thou thy baggs and barnes , and lay up for many yeers and take thy rest . BUt O my soule , what follows , wounds my heart and strikes me on my knees . Thou foole this night will I take thy so●k from thee , Luk. 12. 20. St. Matth. 6. 24. Ye cannot serve God and Mammon . Job 20. 15. He● hath swallowed downe riches , and he shall vomit them up againe : God shall cast them out of his belly . Prov. 15. 17. He that is greedy of gaine troubles his owne house , but he that hateth gifts shall live . 2 Pet. 2. 3. Through covetousnesse they shall with feigned words make marchandize of you , whose judgement now of a long time lingreth not , and whose damnation slumbreth not . Nilus in Paraenes . W●e to the covetous , for his riches forsake him , and hell fire takes him . S. August . O thou covetous man , why dost thou treasure up such hidden mischiefe ? why dost thou dote on the Image of the King stamped on coyne , and hate●t the Image of God that shines in men ? August . The riches which thou treasurest up are lost , those thou charitably besto●est is truely thine . VVHat think'st thou now my soule ? If the judgment of holy men may not informe thee , let the judgements of thy angry God enforce thee : Weigh thy owne carnall affections with the sacred Oracles of heaven , and light and darknesse are not more contrary . What thou approvest , thy God condemnes ; What thou desirest , thy God forbids : Now my soule , if Mammon be God , follow him , if God be God , adher● to him ; Thou canst not serve God and Mammon , If thy conscience feele the hooke , nibble no longer . Many sinnes leave thee in the way , this followes thee to thy lives end ; the roote of evill , the canker of all goodnesse : It blinds Justice , poysons Charity , strangles Conscience , be slaves the affections , betrayes friendship , breakes all relations : It is a roote of the Devills owne planting : Pluck it up : Thinke not that a pleasure which God hath threatned ; nor that a blessing which heaven hath cursed : Devoure not that which thou or thy heyre must vomit up : Bee no longer posse● with such a Devill , but cast him out : and if hee bee too strong , weaken him by Fasting , and exorcise him by Prayer . His Prayer . O God that art the fulnesse of all riches and the Magazeen of all treasure , in the enjoyment of whose favour the smallest morsell is a rich inheritance and the coursest Pulse is a large portion ; without whose blessing , the greatest plenty enriches not , and the highest diet nourishes not ; how have I ( an earthworm , and no man ) fixt my whole heart upon this trasitory world , and neglected thee the onely desiderable good ! I blush O Lord to confesse the basenesse of my life , and am utterly asham'd of mine owne foolishnesse : I have placed my affections upon the nasty Rubbish of this world , and have slighted the inestimable Pearle of my salvation ; I have wallow'd in the mire of my inordinate desires , and refused to bee washt in the streames of thy compassion ; I have put my confidence into the faithfulnesse of my servant , and have doubted the providence of thee my gratious Father ; I have served unrighteous Mammon with greedinesse , and have preferred drosse and dung before the Pearly gates of New Jerusalem ; Thou hast promised to bee all in all to those that feare thee , and not to faile the soule that trusts in thee ; but I refused thy gratious offer , and put my confidence in the vanity of the Creature : But gratious God to whom Repentance never comes unseasonable , that find ' ●t an ●are when sinnes finde a tongue , regard the con●rition of a bleeding heart , and withdraw not thy mercy from a pensive soule . Give mee new thoughts O God , and with thy holy Spirit new mould my desires : Informe my will and sanctifie my affections , that they may relish thy sweetnesse with a full delight . Create in me O God a spirituall sense , that I may take pleasure in things that are above . Give mee a contented thankfulnesse for what I have , that I may neither in povertie forsake thee , nor in plentie forget thee ; Arme me with a continuall patience , that I may cheerfully put my trust in thy providence . Moderate my care for momentary things , that I may use the world as if I used it not . Let not the losse of any earthly good too much deject mee , lest I should sinne with my lippes and charge thee foolishly . Give mee a charitable hand O God , and fill my heart with brotherly compassion , that I may chearefully exchange the corruptible treasure of this world into the incorruptible riches of the world to come , and proving a faithfull steward in thy spirituall houshold , I may give up my account with joy , and bee made partaker of thy eternall joy in the kingdome of thy glory . The Self-lovers Self-fraud . GOd hath required my heart and he shall have it : God hath commanded truth in the inword parts , and hee shall bee obeyed : My soule shall praise the Lord , and all that is within me , and I will serve him in the strength of my desires . And in common cases the tongues profession of his name is no lesse then necessary : But when it lies upon a life , upon the saving of a livelihood , upon the flat undoing of a reputation , the case is altered : My life is deare , my faire possessions pretious , and my reputation is the very Apple of mine eye . To save so great a slake , mee thinks equivocation is but veniall , if a sinne . If the true loyaltie of mine heart stands sound to my Religion and my God ; my well-informed Conscience tels mee that in such extremities my frighted tongue may take the priviledge of a S●●●● or a mentall reservation , if not in the expression of a faire compliances What ? shall the reall breach of a holy Sabbath , dedicated to Gods highest glory bee tolerated for the welfare of an Oxe ? May that breach bee set upon the score of m●rcy , and commended above sacrifice for the savegard of an Asse ? And may I not dispense with a bare lippe deniall of my urg'd Religion for the necessary preservation of the threatned life of a man ? for the saving of the whole livelihood and subsistence of a Christian ? What ? shall I perish for the want of food , and die a Mart●● to that foolish conscience which forbids mee to rub the eares of a little standing Corne ? Iaco● could purchase his sick fathers blessing with a downe-right lye , and may I not di●semble for a life ? The young mans great possessions taught his timerous tongue to shrinke from an decline his hearts profession , and who could blame him ? Come , if thou freely give thy house , canst thou in conscience bee denied a hiding-roome for thy protection ? The Syrian Captaine ( hee whose heart was fixt on his now firme resolv'd , and true devotion ) reserv'd the house of Rimm●n for his necessary attendance , and yet went in peace . Peter ( upon the rock of whose confession , the Church was grounded ) to save his liberty , with a false , nay with a perjur'd tongue ; nay more , at such a time when as the Lord of life ( in whose behalfe hee drew his Sword ) was question'd for his innocent life , denied his Master ; and shall I bee so great an unthrist of my blood , my life , to lose it for a meere lippe-deniall of that Religion which now is setled and needs no blood to seale it ? BUt stay ! my Conscience checks me , there 's a judgement thunders . Harke ; He that denies me before men , him will I deny before my Father which is in heaven , Match . 10. 33. 2 Tim. 3. 1 , 2. Know that in the latter dayes perillous times shall come : For men shall be lovers of their owne selves . Esay 45. 23. I have sworne by my selfe , the word is gone out of my mouth in righteousn●sse , and shall not return , that unto mee every knee shall bow , and every tongue shall sweare . Rom. 10. 10. with the heart man beleeveth unto righteousnesse , and with the mouth confession is made to salvation . Luke 9. 26. Whosoever shall bee ashamed of me and my words , of him shall the Sonne of man bee ashamed , when hee shall come in Glory . August . The love of God and the world are two different things : if the love of this world dwell in thee , the love of God forsakes thee ; renounce that , and receive this , it 's fit the more nobler love should have the best place and acceptance . Theoph. It is not enough onely to beleeve with the heart , for God will have us confesse with our mouth ; every one that confesses that Christ is God , shall finde Christ professing to the Father that that man is a faithfull servant ; but those that deny Christ shall receive ( th●● fearefull doome Nescio vos ) I know you 〈◊〉 . MY soule , in such a time as this when the civill Sword is warme with slaughter , and the wasting kingdome welters in her blood , wouldst thou not give thy life to ransome her from ruine ? Is not the God of heaven and earth worth many kingdomes ? Is thy welfare more considerable then his glory ? dar'st thou deny him for thy owne ends , that denied thee nothing for thy good ? Is a poore clod of earth wee call Inheritance , prizable with his greatnesse ? Or a puffe of breath wee call life , valuable with his honour , in comparison of whom the very Angels are impure ? Blush O my soule at thy owne guilt : Hee that accounted his blood , his life not worth the keeping to ransome thee a wretch , lost by thy owne rebellion , deserves hee not the abatement of a lust , to keepe him from a new crueifying ? My soule , if Religion bind thee not , if judgements terrifie thee not , if naturall affection in●line thee not , yet let common reason perswade thee to love him above a trifle , that loved thee above his life : And thou that hast so often denied him , deny thy self for ever , and he will own thee ; repent and hee 'l pardon thee , pray to him and he will heare thee . His Prayer . O God , whose glory is the end of my creation , and whose free mercy is the cause of my redemption , that gavest thy Sonne , thy onely Sonne to die for mee , who else had perished in the common deluge of thy wrath ; What shall I render for so great a mercy ? What thankfulnesse shall I returne for so infinite a love ? Alas , the most that I can do is nothing , the best that I can present is worse then nothing , sinne : Lord , if I yeeld my body for a sacrifice , I offer nothing but a lumpe of filth , and loathsome putrifaction ; or if I give my soule in contribution , I yeeld thee nothing but thy Image quite defaced and polluted with my lusts ; or if I spend the strength of the whole man , and with both heart and tongue confesse and magnifie thy Name ; how can the praises of my sinfull lips , that breath from such a sink , bee pleasing to thee ? But Lord , since thou art pleased in thy well-pleasing Sonne to accept the povertie of my weake endeavours , send downe thy holy Spirit into my heart , clense it from the filth of my corruptions , and make it fit to praise thee : Lord open thou my mouth , and my lips shall shew forth thy praise . Put a new song into my mouth , and I will praise thee and confesse thee all day long ; I will not hide thy goodnesse in my mouth , but will bee showing forth thy truth , and thy salvation ; Let thy prayses be ●y honour , and let thy goodnesse be the subject of my undaunted Song . Let neither reputation , wealth , nor life been pretious to mee in comparison with thee : Let not the worlds derision daunt mee , nor examples of infirmitie deject me Give mee courage and wisedome to stand for thy honour ; O make mee worthy , able and willing to suffer for thy Name . Lord teach me to deny my selfe , and to resist the motions of my owne corruptions ; create in mee O God a single heart , that I may love the Lord Jesus in sinceritie ; remember not O Lord the sinnes of my feare , and pardon the hypocrisie of my self-love . Wash me from the staines and guilt of this my hainous offence , and deliver mee from this fearefull judgement thou hast threatned in thy Word : Convince all the Arguments of my unsanctified wit , whereby I have become an advocate to my sinne . Grant that my life may adorne my profession , and make my tongue an instrument of thy glory . Assist me O God that I may praise thy goodnesse , and declare thy wonders among the children of men : Strengthen my faith that it may trust Thee ; and let my works so shine , that men may praise thee ; That my heart beleeving unto righteousnesse , and my tongue confessing to salvation , I may be acknowledg'd by thee here , and glorified by thee in the kingdome of glory . The worldly mans Verdour . FOr ought I see the case is even the same with him that prayes , and him that does not pray ; with● him that sweares and him that feares an oath : I see no difference ; if any ; those that they call the wicked have the advantage . Their crops are even as faire , their flocks as numerous as theirs , that weare the ground with their religious knees , and fast their bodies to a skelliton ; nay in the use of blessings ( which onely makes them so ) they farre exceed ; they tearme mee reprobate , and stile mee unregenerate : 'T is true , I ●ate my labours with a jolly heart ; drinke frolick cups ; sweeten my paines with time-beguiling sports , make the best advantage of my owne , pray when I thinke on 't , sweare when they urge mee , heare Sermons at my leasure ; follow the lusts of my owne eyes , and take the pleasure of my own wayes ; and yet , God bee thanked , my Barnes are furnisht , my sheepe stand sound , my Cattle strong for labour , my pastures rich and flourishing , my body healthfull , and my bagges are full , whilst they that are so pure , and make such conscience of their wayes , that run to Sermons , ●igge to Lectures , pray thrice a day by the hower , hold faith and troth prophane , and drinking healths a sinne , doe often finde leane harvests , easie flocks , and emptie purses : Let them bee godly that can live on Ayre and Faith ; and eaten up by Zeale , can whine themselves into an Hospitall , or blesse their lippes with charitable scrapps . If godlinesse have this reward , to have short meales for long prayers ; weake estates , for strong faiths , and good consciences upon such bad conditions , let them boast of their pennyworths , and let mee bee wicked● still , and take my chance as falls . Let mee have judgement to discover a profitable Farme , and wit to take it at an easie Rent , and Gold to stock it in a liberall manner , and skill to manage it to my best advantage , and luck to finde a good encrease , and providence to husband wisely what I gaine , I seeke no further , and I wish no more . Husbandry and Religion are two severall occupations , and looke two severall wayes , and he is the onely wise man can reconcile them . BUt stay , my soule , I feare thy reckoning failes thee ; If thou hast judgement to discover ; wit , to bargaine ; Gold , to employ ; skill , to manage ; providence , to dispose ; canst thou command the Clouds to droppe ? or if a wet season meet thy Harvest and with open sluces overwhelme thy hopes ; canst thou let downe the floodgates , and stop the watry Flux ? Canst thou command the Sunne to shine ? Canst thou forbid the Mildewes , or controll the breath of the malignant East ? Is not this Gods sole Prerogative ? And hath not that God said , When the workers of iniquitie doe flourish , it is the● that shall be destroyed for ever , Psal. 92. 12. Job 21. 7. Wherefore doe the wicked live , become old , yea are mightie in power ? 8. Their seed is establisht in their sight , and their off-spring before their eyes . 9. Their houses are safe from feare , neither is the wrath of God upon them . 10. Their Bull gendereth , and faileth not , their Cow calveth , and casteth not her Calfe . 11. They send forth their little ones like a flock , and their children daunce . 12. They take the Timbrell , and the Harp and rejoyce at the sound of the Organ . 13. They spend their dayes in wealth , and in a moment they goe downe to the Grave . Nil . in Paraenes . Woe bee to him that pursues emptie and fading pleasures : because in a short time hee fats , and pampers himselfe as a Calfe to the slaughter . Bernard . There 's no misery more true and reall , then false and counterfeit pleasure . Hierom. It 's not onely difficult , but impossible , to have heaven here and hereafter : To live in sensuall lusts , and to attaine spirituall blisse ; to passe from one paradise to another , to be a mirrour of felicitie in both worlds , to shine with glorious rayes both in this globe of earth , and the orbe of heaven . HOw sweet a feast is , till the reckoning come ! A faire day ends often in a cold night , and the road that 's pleasant ends in Hell : If worldly pleasures had the promise of continuance , prosperitie were some comfort ; but in this necessary vieissitude of good and evill , the prolonging of adversitie sharpens it : It is no common thing , my soule , to enjoy two heavens : Dives found it in the present , Lazarus in the future : Hath thy encrease met with no damage ? thy reputation , with no scandall ? thy pleasure , with no crosse ? thy prosperitie , with no adversitie ? Presume not : Gods checks are symptomes of his mercy : but his silence is the Harbinger of a judgement . Bee circumspect , and provident my soule : Hast thou a faire Summer ? provide for a hard Winter : The worlds River ebbes alone ; it flowes not : Hee that goes merrily with the streame , must hale up : Flatter thy selfe therefore no longer in thy prosperous sinne , O my deluded soule , but be truly sensible of thy owne presumption : Look seriously into thy approaching danger , and humble thy selfe with true contrition : If thou procure sowre Hearbs , God will provide his Passeover . His Prayer . HOw weake is man O God , when thou forsakest him ! How foolish are his Counsels , when hee plots without thee ! How wilde his progresse , when hee wanders from thee ! How miserable till hee returne unto thee ! How his wit failes ! How his wisedome falters ! How his wealth melts ! How his providence is befool'd ! and how his soule beslav'd ! Thou strik'st off the Chariot wheeles of his Inventions , and hee is perplext : Thou confoundest the Babel of his imaginations , and he is troubled : Thou crossest his designes that hee may feare thee , and thou stop'st him in his wayes that he may know thee . How mercifull art thou O God , and in thy very judgements Lord how gracious ! Thou mightst have struck me into the lowest pit as easily as on these bended knees , and yet been justified in my confusion : But thou hast threatned like a gentle father , as loath to punish thy ungracious childe . Thou knowest the crooked thoughts of man are vaine , still turning point to their contrivers ruin ; Thou saw'st me wandring in the maze of death , whilst I with violence pursued my owne destruction : But thou hast warn'd me by thy sacred Word , and tooke me off that I might live to praise the● . Thou art my confidence O God ; Thou art the rock , the rock of my salvation . Thy Word shall bee my guide , for all thy paths are Mercy and Truth : Lord when I looke upon my former worldlinesse , I utterly abhorre my conversation : strengthen mee with thy assistance , that I may leade a new life , make mee more and more sensible of my owne condition , and perfect thou the good worke thou hast begun in mee : In all my designes bee thou my Counsellour , that I may prosper in my undertakings . In all my actions bee thou my guide , that I may keepe the path of thy Commandements . Let all my owne devises come to nought , lest I presume upon the Arme of flesh ; let not my wealth encrease without thy blessing , lest I bee fatted up against the day of slaughter ; Have thou a hand in all my just imployments , then prosper thou the worke of my hands , O prosper thou my handy-worke : That little I enjoy , confirme it to me , and make it mine , who have no interest in it till thou owne mee as thy Child : Then shall my soule rejoyce in thy favours , and magnifie thy name for all thy mercies : Then shall my lips proclaime thy loving kindnesse , and sing thy praises for ever and for ever . The Lascivious mans Heaven . CAn flesh and blood bee so unnaturall to forget the Lawes of Nature ? Can blowing youth immure it selfe within the Icey walls of Vestall Chastitie ? Can lusty diet , and mollicious rest bring forth no other fruits , but faint desires , rigid thoughts , and Pblegmatick , conceits ? should wee bee stock● and stones , and ( having active soules ) turne altogether passives ? Must wee turne Anch●rites and spend our dayes in Caves , and Hermitages , and smother up our pretious houres in cloysterd folly , and recluse devotion ? Can Rosie cheekes , can Ruby lippes , can snowy brests and sparkling eyes , prescut their beauties and perfections to the sprightly view of young mortalitie , and must wee stand like Statues without sense or motion ? Can strict Religion impose such cruell Taskes , and even impossible commands upon the raging thoughts of her unhappy votaries , as to withstand and contradict the instinct , and very principles of Nature ? Can faire-pretending pictie be so barbarous to condemn us to the flames of our affections , and make us Martyrs to our owne desires ? Is 't not enough to conquer the rebellious Actions of imperious flesh , but must wee manacle her hands , darken her eyes , nay worse , restraine the freedome of her very thoughts ? Can full perfection bee expected here ? Or can our worke be perfect in this vale of imperfection ? This were a life for Angels , but a task too hard for fraile , for transitory man . Come , come , we are but men , but flesh and bl●od , and our borne frailties cannot grapple with such potent tyranny . What nature and necessitie requires us to doe , is veniall , being done . Come , strive no more against so strong a streame , but take thy fill of beautie ; solace thy wanton heart with amorous contemplations , cloathe all thy words with courtly Rhetorick , and soften thy lips with dialects of love ; surfeit thy selfe with pleasure , and 〈◊〉 thy passion into warme delights ; VValke into Natures universall Bower , and pick what flower does most surprize thine eye ; drink of all waters , but be tied to none . Spare neither cost nor paines , to compasse thy desires . Enjoy varieties ; Emparadise thy soule in fresh delights . The change of pleasure makes thy pleasure double . Ravish thy senses with perpetuall choyce , and glut thy soule with all the delicates of love . BUt hold ! There is a voyce that whispers in my troubled eare , a voyce that blanks my thoughts , and stops the course of my resolves ; A voyce that chills the bosome of my soule and fills me with amazement : Harke , They which doe such things shall not inherit the kingdome of God , Gal. 5. 21. Exod. 20. 14. Thou shalt not commit Adultery . Matth. 5. 28. Whosoever lookes upon a woman to lust after her hath committed Adultery with her already in his heart . Rom. 13. 13. Let us walke honestly as in the day , not in rioting , nor in drunkennesse , nor in chambering , nor in wantonnesse . 1 Pet. 2. 11. Abstaine from fleshly lusts , which warre against the soule . Nilus in Paraen . Woe bee to the fornicator and adulterer , for his garment is defiled and spotted , and the heavenly Bridegroome casts him out from his chast nuptialls . A world of presumptuous and hainous offences doe arise and spring from the filthy fountaine of adulterous lust , whereby the gate of heaven is shut , and poore man excluded from God . S. Gregor. Mor. Hence the flesh lives in sensuall delights for a moment , but the immortall soule perisheth for ever . LUst is a Brand of originall fire , rak'd up in the Embers of flesh and blood ; uncover'd by a naturall inclination , blowne by corrupt communication , quencht with fasting and humiliation : It is rak'd up in the best , uncovered in the most , and blowne in thee O my lustfull soule ; O turne thine eare from the pleadings of Nature , and make a Covenant with thine eyes : Let not the language of Delilah inchant thee , left the hands of the Philis●ims surprize thee : Review thy past pleasures , with the charge and paines thou hadst to compasse them , and show mee , where 's thy pennyworth ? Foresee what punishments are prepa'rd to meet thee , and tell mee , what 's thy purchase ? Thou hast barterd away thy God for a lust ; sold thy eternitie for a trifle ; If this bargaine may not bee recall'd by teares , dissolve thee O my soule into a Spring of waters ; if not to be revers'd with price , reduce thy whole estate into a Sackcloth , and an Ashtub . Thou whose Liver hath scorch't in the flames of lust , humble thy heart in the Ashes of repentance : And as with Esau thou hast sold thy Birthright for Broth , so with Iacob wrestle by Prayer till thou get a blessing . His Prayer . O God , before whose face the Angels are impure ; before whose cleare omniscience all Actions appeare , to whom the very secrets of the hearts are open ; I here acknowledge to thy glory and my shame , the filthinesse and vile impuritie of my Nature ; Lord , I was filthy in my very conception , and in filthiness my mothers wombe enclosed me , brought forth in filthinesse , and filthy in my very innocency , filthy in the motions of my flesh , and filthy in the apprehensions of my soule : my words all cloath'd with filthinesse , and in all my actions filthy and uncleane , in my inclination filthy , and in the whole course of my life nothing but a continued filthinesse . Wash mee O God , and make mee cleane , cleanse me from the filthinesse of my corruption ; Purge me O Lord with Hyssop and create a cleane heart within mee : Correct the vagrant motions of my flesh , and quench the fiery darts of Satan ; Let not the Law of my corrupted members rule mee ; O let concupiscence have no dominion over mee : Give mee courage to fight against my lusts , and give my weakenesse strength to overcome ; make sharpe my sword against this body of sinne , but most against my Delilah , my bosome sinne . Deliver mee from the tyranny of temptation , or give mee power to subdue it : Confine the libertie of my wanton appetite , and give mee temperance in a sober diet ; Grant mee a heart to strive with thee in Prayer , and hopefull patience to attend thy leisure ; Keepe mee from the habit of an idle life , and close mine eares against corrupt communication ; Set thou a watch before my lippes , that all my words may savour of sobrietie : Preserve mee from the vanitie and pride of life , that I may walke blamelesse in my conversation ; Protect mee from the fellowship of the uncleane , and from all such as are of evill report . Let thy Grace O God bee sufficient for mee , to protect my soule from the buffetings of Satan ; Make mee industrious and diligent in my calling , left the enemy get advantage over me : In all my temptations let mee have recourse to thee . Bee thou my refuge when I call upon thee ; Forgive O God the sinnes of my youth , O pardon the multitudes of my secret sinnes : Encrease my hatred to my former life , and strengthen my resolution for the time future : Heare mee O God , and let the words of my mouth bee alwayes acceptable to ●hee , O God my strength and my Redeemer . The Sabbath-breakers profanation . THe glittering Prince that sits upon his regall , and imperiall Throne , and the ignoble P●sant that sleeps within his sordid house of Thatch are both alike to God : An Ivory Temple and a Church of Clay are priz'd alike by him : The flesh of Bulls , and the perfumes of Merrh and Cassia smoake his Altars with an equall pleasure : And does he make such difference of dayes ? ' Is hee that was so weary of the New-Moones , so taken with the Sunne to tie his Sabbath to that onely day ? The tenth in tithes is any one in tenne , and why the seventh day not any one in seaven ? We sanctifie the day , the day not us : But are we Iewes ? Are we still bound to keepe a legall Sabbath in the strictnesse of the Letter ? Have the Gentiles no priviledge , by the vertue of Messia●s comming , or has the Evangelicall Sabbath no immunities ? The service done , the day 's discharg'd , my libertie restored ; And if I meet my profits , or my pleasures then , I 'le give them entertainment . If businesse call mee to account , I dare afford a carefull care . Or if my sports invite me , I 'le entertaine them with a cherefull heart : I 'le goe to Mattens with as much devotion as my neighbour , I 'le make as low obeysance , and as just responds as any ; but soone as Evensong 's ended , my Church-devotion and my Psalter shall sanctifie my Pue till the next Sabbath call ; Were it no more for an old custome sake , then for the good I find in Sabbaths , that Ceremony might as well bee spared . It is a day of Rest : And what 's a Rest ? A relaxation from the toyle of labour : And what is labour but a painefull exercise of the fraile body ? But where the exercise admits no toyle , there Relaxation makes no Rest : What labour is it for the worldly man to compasse Sea and Land to accomplish his desires ? What labour is it for the impatient lover to measure Hellespont with his widened armes to hasten his delight ? What labour for the youth to number mu●ick with their sprightly paces ? Where pleasure 's reconcil'd to labour , labour is but an active rest ; Why should the Sabbath then , a day of rest , divorce thee from those delights that make thy Rest ? Afflict their soules that please , my rest shall bee what most conduces to my hearts delight . Two howers will vent more prayers then I shall need , the rest remaines for pleasure . COnscience , why start'st thou ? A judgement strikes mee from the mouth of heaven , and saith , Whosoever doth any worke on my Sabbath , his soule shall be cut off , Exod. 31. 14. Exod. 20. Remember to keep holy the Sabbath day , six dayes shalt thou labour , and doe all that thou hast to doe , but the seventh day , &c. Exod. 31. 14. Ye shall keepe my Sabbath , for it is holy unto you . Exod. 31. 13. Verily my Sabbaths thou shalt keep , for this is a signe betwixt mee and you , throughout your Generations . Luke 23. 56. And they returned and prepared spices , and oyntments , and rested on the Sabbath day according to the Commandement . Gregor. Wee ought upon the Lords day to rest from bodily labour , and wholly to addict our selves to prayers , that what soever hath been done amisse , the weeke before , may upon the day of our Lords resurrection be expiated and purged by fervent prayers . Cyr. Alex. Sinne is the storehouse of death and misery , it kindles flames for it 's dearest friends . Therefore whosoever when he should rest from sinne , busieth himselfe in the dead and fruitlesse workes of wickednesse , and renouncing all piety , lusts after such things as will bring him into eternall destruction , and everlasting flames , justly deserves to die & perish with the damned ; because when he might have enjoyed a pious rest , he laboured to run headlong to his own destruction . MY soul , how hast thou profaned that day thy God hath sanctified ! How hast thou encroach'd on that which heaven hath set apart ! If thy impatience cannot act a Sabbath twelve houres , what happinesse canst thou expect in a perpetuall Sabbath ? Is six dayes too little for thy selfe , and two houres too much for thy God ? O my soule , how dost thou prize temporalls beyond eternalls ? Is it equall that God , who gave thee a body , and six dayes to provide for it , should demand one day of thee , and bee denied it ? How liberall a receiver art thou , and how miserable a Requiter ! But know my soule , his Sabbaths are the Apple of his eye : Hee that hath power to vindicate the breach of it , hath threatned judgements to the breaker of it . The God of mercy that hath mitigated the rigor of it for charity sake , will not diminish the honour of it for profanenesse sake : forget not then my soule to remember his Sabbaths , and remember not to forget his judgements , lest hee forget to remember thee in Mercy : What thou hast neglected , bewaile with contrition , and what thou hast repented , forsake with resolution , and what thou hast resolved strengthen with devotion . His Prayer . O Eternall , just , and all-discerning Judge ; in thy selfe , glorious ; in thy Sonne , gracious ; who tryest without a witnesse , and condemnest without a Jury ; O! I confesse my very actions have betray'd me , thy word hath brought in evidence against mee , my owne conscience hath witnessed against me , and thy judgement hath past sentence against mee : And what have I now to pleade but mine owne misery , and whither should that misery flee but to the God of mercy ? And since O Lord the way to mercy is to leave my selfe , I here disclaime all interest in my self , and utterly renounce my selfe : I that was created for thy glory , have dishonored thy Name ; I that was made for thy service , have profaned thy Sabbaths ; I have sleighted thy Ordinances , & turned my back upon thy Sanctuary ; I have neglected thy Sacraments , abused thy Word , despis'd thy Ministers and despis'd their ministery ; I have come into thy Courts with an unprovided heart , and have drawne neare with uncircumcised lippes ; And Lord I know thou art a jealous God , and most severe against all such as violate thy ●est ; The glory of thy Name is pretious to thee , and thine honour is as the Apple of thine eye ; But thou O God that art the God of Hosts , hast published and declared thy self the Lord of mercy ; The constitution of thy Sabbath was a worke of time , but Lord thy mercy is from all eternitie ; I that have broke thy Sabbaths , doe here present thee with a broken heart ; thy hand is not shortned that thou canst not heale , nor thy eare deafned that thou canst not heare ; Stretch forth thy hand O God and heale my wounds . Bow downe thine eare O Lord● and heare my Prayers ; Alter the fabrick of my sinfull heart , and make it tender of thy glory ; Make mee ambitious of thy service , and let thy Sabbaths bee my whole delight ; Give mee a holy reverence of thy Word , that it may prove a light to my steppes and a Lanthorne to my feet . Endue my heart with Charity and Faith that I may finde a comfort in thy Sacraments . Blesse thou the Ministers of thy sacred Word , and make them holy in their lifes , sound in their doctrine and laborious in their callings . Preserve the universall Church in these distracted times ; give her peace , unitie , and uniformity , purge her of all Schisme , error and superstition ; Let the Kings daughter be all glorious within , and let thine eyes take pleasure in her beautie , that being honor'd here to bee a member of her Militant , I may be glorified with her triumphant . The censorious mans Crimination . I Know there is much of the seed of the Serpent in him by his very lookes , if his words betray'd him not ; He hath eaten the Egge of the Cockatrice , and surely hee remaineth in the state of perdition ; He is not within the Covenant , and abideth in the Gall of bitternesse ; His studied Prayers show him to bee a high Malignant , and his Iesu-worship concludes him popishly affected ; Hee comes not to our private meetings , nor contributes a penny to the cause : Hee cries up learning , and the booke of Common-Prayer , and takes no armes to hasten Reformation ; Hee feares God for his owne ends , for the spirit of Antichrist is in him . His eyes are full of Adulteries , and goes a whoring after his owne inventions : Hee can heare an oath from his superiors without reproof , and the heathenish Gods named without spitting in his face : Wherefore my soule detesteth him , and I will have no conversation with him ; for what fellowship hath light with darknesse , or the pure in heart with the uncleane ? Sometimes hee is a Publican , sometimes a Pharisee , and alwayes an Hypocrite ; Hee railes against the Altar as loud as we , and yet he cringes and makes an Idol of the name of Iesus ; hee is quick-sighted to the infirmities of the Saints , and in his heart rejoyceth at our failings ; hee honours not a preaching ministery , and too much leanes to a Church-government ; hee paints devotion on his face , whilst pride is stampt within his heart : hee places sanctitie in the walls of a Steeple-house , and adores the Sacrament with his popish knee ; His Religion is a Weathercock , and turnes brest to every blast of wind . With the pure hee seemes pure , and with the wicked hee will joyne in fellowship ; A sober language is in his mouth , but the poyson of Aspes is under his tongue : His workes conduce not to edification , nor are the motions of his heart sanctified ; Hee adores great ones for preferment , and speakes too partially of authority : Hee is a La●dicean in his faith , a Nicolaitane in his workes , a Pharisee in his disguise , a rank Papist in his heart , and I thanke my God I am not as this man . BUt stay my soule , take heed whilst thou judgest another , lest God judge thee ; how com'st thou so expert in anothers heart , being so often deceived in thy owne ? A S●ul to day may prove a Paul to morrow ; Take heed whilst thou wouldst seeme religious thou appeare not uncharitable ; and whilst thou judgest man , thou be not judg'd of God , who saith Iudge not , lest yee bee judged , Matth. 7. 1. John 7. 24. Iudge not according to appearance , but judge righteous judgement . Rom. 14. 10. But why dost thou judge thy brother ? or why dost thou set at naught thy brother ? Wee shall all stand before the judgement seate of Christ . 1 Cor. 4. 5. hudge nothing before the time , untill the Lord , who will both bring to light the hidden things of darknesse , and will make manifest the counsell of the heart . Rom. 14. 13. Let us not therefore judge one another any more , but judge this rather , that no man put a stumbling block , or an accusation to fall in his brothers way . Psal. 50. 6. God is Iudge himselfe . St. August . Apparent and notorious iniquities ought both to bee reproved and condemned , but wee should never judge such things as we understand not , nor can certainly know whether they be done with a good or evill intent . S. August . When thou knowest not apparently , judge charitably ; because it 's better to think● well of the wicked , then by frequent censuring to suspect an innocent man guilty of an offence . S. Aug. The unrighteous Iudge shall bee justly condemned . HAs thy brother , O my soule , a beame in his eye ? And ha●t thou no m●●te in thine ? Cleare thine own , and thou wilt see the better to cleanse his : I● a Theese bee in his Candle , blow it not out , le●t thou wrong , the flame , but if thy snuffers bee of Gold , snuffe it : Has hee offended thee ? Forgive him : Hath hee srespass'd against the Congregation ? Reprove him : Hath hee sinned against God ? Pray for him . O my soule , how uncharitable hast thou been ? How Pharisaically hast thou judg'd ? Being sick of the Iaundies , how hast thou censur'd another yellow ? And with blotted fingers made his blurre the greater ? How has the pride of thy owne heart blinded thee toward thy selfe ? How quick-sighted to another ! Thy brother has slipt , but thou hast fallen , and hast blancht thy owne impiety with the publishing his sinne : Like a Flie , thou stingest his fores , and feed'st on his corruptions ; Jesus came eating and drinking , and was judg'd a glutton ; Iohn came fasting , and was challeng'd with a devill ; Judge not my soule , lest thou bee judged ; maligne not thy brother , lest God laugh at thy destruction : Wouldst thou escape the punishment ! judge thy selfe : Wouldst thou avoyd the sinne ? humble thy selfe . His Prayer . O God that art the onely searcher of the Reines , to whom the secrets of the heart of man are onely known , to whom alone the judgement of our thoughts , our words and deeds belong , and to whose sentence wee must stand or fall , I a presumptuous sinner that have thrust into thy place and boldly have presumed to execute thy office , doe here as humbly confesse the insolence of mine attempt , and with a sorrowfull heart repent me of my doings ; and though my convinced conscience can look for nothing from thy wrathfull hand but the same measure which I measured to another , yet in the confidence of that mercy which thou hast promised to all those that truely and unfeignedly beleeve , I am become an humble suitor for thy gratious pardon : Lord , if thou search mee but with a favourable eye , I shall appeare much more unrighteous in thy sight , then this my uncharitably condemned brother did in mine ; O looke not therefore , Lord , upon mee as I am , lest thou abhor me ; but through the merits of my blessed Saviour cast a gratious eye upon mee ; Let his humilitie satisfie for my presumption , and let his meritorious sufferings answer for my vile uncharitablenesse ; let not the voyce of my offence provoke thee with a stronger cry , then the language of his Intercession . Remove from mee O God all spirituall pride , and make me little in my owne conceite ; Lord light mee to my selfe , that by thy light I may discerne how dark I am ; Lighten that darkenesse by thy holy Spirit , that I may search into my owne corruptions : And since O God all gifts and graces are but nothing , and nothing can bee acceptable in thy sight without charity ; quicken the dulnesse of my faint affections , that I may love my brother as I ought : Soften my marble heart that it may melt at his infirmities ; Make me carefull in the examination of my owne wayes , and most severe against my owne offences : Pull out the beame out of mine owne eye , that I may see clearely , and reprove wisely . Take from mee O Lord all grudging , envy , and malice , that my seasonable reproofes may winne my brother . Preserve my heart from all censorious thoughts , and keepe my tongue from striking at his name : Grant that I make right use of his Infirmities , and reade good Lessons in his failings , that loving him in thee , and thee in him according to thy command , wee may both bee united in thee as members of thee , that thou mayst receive honour from our communion here , and wee eternal glory from thee hereafter in the world to come . The Liars Fallacies . NAy if Religion bee so strict a Law to bind my tongue to the necessitie of a truth on all occasions , at all times , and in all places , the gate ●●too strait for me to enter : Or if the generall ●●les of downeright truth will admit no few ex●●ptions , farewell all honest mirth , farewell all trading , farewell the whole converse betwixt man and man : If alwayes to speake punctuall truth bee the true Symptomes of a blessed soule ; Tom Tell troth has a happy time , and fooles & children are the onely men . If truth sit Regent , in what faithfull brest shall secrets finde repose ? What kingdome can be safe ? What Commonwealth can be secure ? What warre can be succesfull ? What Stra●●● can prosper ? if bloody times should force Religion to sh●oud it selfe beneath my roofe ; upon demand , shall my false truth betr●y it ? Or shall my brothers life , or shall my owne be seis'd upon through the cruell truth of my downe-right confession ? or rather not be secured by a faire officious life ? shall the righteous Favorite of Egypts Tyrant , by vertue of a loud lie , sweeten out his joy and heighten up his soft affection with the Antiperistas●s of teares , and may I not prevari●●ate with a sullen truth to save a brothers life , from a bloodthirsty hand ? Shall Iacob and his ●●oo indulgent mother conspire in a lie to purchase a paternall blessing in the false name , and habit of a supplanted brother , and shall I questi●●ion to preserve the granted blessing of a life , or livelihood , with a harmelesse lie ? Come , come , my soule , let not thy timerous conscien●e check at such poore things as these : So long as thy officious tongue aymes at a just end , a lie is no offence : So long as thy perjurious lippes confirme not thy untruth with an audacious b●ow , thou needst not feare : The weight of the cause releeves the burthen of the Crime : Is thy Center good ? No matter how crooked the lines of the circumference bee : Policy allowes it : If thy journies end be heaven , it matters not how full of Hell thy journey be ; Divinitie allowes it : Wi●t thou condemne the Egyptian Midwives for saving the infant Israelites by so mercifull a lie ? When Martiall execution is to bee done , wilt thou feare to kill ? When hunger drives thee to the gates of death , wilt thou bee affraid to steale ? When civill warres divide a kingdome , will Mercuries decline a lie ? No , circumstances excuse , as well as make the lie ; Had Caesar , S●ioio , or Alexander been regulated by such strict Divinitie , their names had been as silent as their dust : A lie is but a faire put-off , the s●nctuary of a secret , the riddle of a lover , the stragem of a Souldier , the policy of a Statesman , and a salve for many desperate sores . BUt , hark , my soule , there 's something rounds mine eare , and calls my language to a recantation ; The Lord hath spoken it , Liers shall have their part in the lake which burneth with ●ire and brimstone , Revel. 2 1. 8. Exod. 20. Thou shalt not raise a false report . Levit. 19. 11. ●e shall not deale falsly , neither lie one to another . Prov. 12. 22. Lying lips are abomination to the Lord ; but they that deale truly are his delight . Prov. 19. 5. He that speaketh lies shall not escape . Ephes. 4. 25. Put away lying , and every one speake truth with his neighbour , for we are members one of another . Revel. There shall in no wise enter into the new Ierusalem any thing that worketh abomination , or that maketh a lie . St. August . Whosoever thinkes , there 's any kind of lie that is not a sinne , shamefully deceives himselfe , mistaking a lying or c●usening knave for a square or honest man . Gregor. Eschew and avoid all falshood , though sometime certaine kind of untruths are lesse sinfull , as to tell a lie to save a mans life ; yet because the Scripture saith , The lyer slayeth his owne soule , and God will destroy them that tell a lie ; therefore , religious and honest men should alwayes avoyd even the best sort of lies , neither ought another mans life be secured by our falshood or lying , lest we destroy our own soule , in labouring to secure another mans life . VVHat a child O my soule hath thy false bosome harbord ! And what reward can thy indulgence expect from such a father ? What blessing canst thou hope from heaven , that pleadest for the sonne of the devill , and crucifyest the Sonne of God ? God is the Father of truth ; To secure thy estate thou denyest the truth by framing of a lie : To save thy brothers life thou opposest the truth in justifying a lie : Now tell me O my soul , art thou worthy the name of a Christian , that denyest and opposest the nature of Christ ? Art thou worthy of Christ that preferrest thy estate , or thy brothers life before him ? O my unrighteous soul , canst thou hold thy brother worthy of death for giving thee the lie , and thy selfe guiltlesse that makest a lie ? I , but in some cases truth destroyes thy life ; a lie preserves it : My soule , was God thy Creator ? then make not the devill thy preserver : Wilt thou despaire to trust him with thy life that gave it , and make him thy Protector that seeks to destroy it ? Reforme thee and repent thee ; O my soule ; hold not thy life on such conditions , but trust thee to the hands that made thee . His Prayer . O God , that art the God of truth , whose word is truth , that hatest lying lips , and abominatest the deceitfull tongue , that banishest thy presence all such as love or make a lie , and lovest truth , and requirest uprightnesse in the inward parts , I the most wretched of the sonnes of men , and most unworthy to bee called thy sonne , make bold to cast my sinfull eyes to heaven ; Lord I have sinned against heaven and against truth , and have turned thy grace into a lie ; I have renounced the wayes of righteousnesse , and have harbour'd much iniquitie within me , which hath turned thy wrath against me ; I have transgrest against the checks of my owne conscience , and have vaunted of my transgression : which way soever I turne mine eye , I see no object but ●hame and confusion : Lord , when I look upon my self , I find nothing there , but fuell for thy wrath , and matter for thine indignation , and my condemnation . And when I cast mine eyes to heaven , I there behold an angry God , and a severe revenger ; But Lord at thy right hand I see a Saviour , and a sweet redeemer ; I see thy wounded sonne cloathd in my flesh , and bearing mine infirmities , and interceding for my numerous transgressions ; for which my soule doth magnifie thee O God , and my spirit rejoyceth in him my Saviour ; Lord , when thou lookest upon the vast score of my offences , turne thine eyes upon the infinite merits of his satisfaction ; O when thy justice calls to minde my sinnes , let not thy mercy forget his sufferings ; Wash mee , O wash mee in his blood , and thou shalt see me cloathed in his righteousnesse : Let him that is all in all to mee , be all in all for me ; make him to me sanctification justification & redemption : Inspire my heart with the spirit of thy truth , and preserve me from the deceitfulnesse of double tongue : Give mee an inward confidence to relie upon thy fatherly providence , that neither feare may deterre mee , nor any advantage may turne me from the wayes of thy truth : Let not the specious goodnesse of the end encourage mee to the unlawfulnesse of the meanes , but let thy Word bee the warrant to all my actions ; Guide my footsteps that I may walke uprightly , and quicken my conscience , that it may reprove my faylings : Cause me to feele the burthen of this my habituall sinne , that comming to thee by a true and serious repentance , my sinnes may obtaine a full and a gratious forgivenesse : Give me a heart to make a Covenant with my lips , that both my heart and and tongue being sanctified by thy Spirit , may bee both united in truth by thy mercy , and magnifie thy name for ever , and for ever . The Revengefull mans rage . O What a Iul●p to my scorching soule is the delicious blood of my offender ! and how it cooles the burning Fever of my boyling veynes ! It is the Quintessenee of pleasures , the height of satisfaction , and the very marrow of all delight , to bath and paddle in the blood of such , whose bold affronts have turn'd my wounded patience into fury ? How full of sweetnesse was his death , who dying was reveng'd upon three thous●nd enemies ? How sweetly did the younger brothers blood allay the soule-consuming flames of the elder , who tooke more pleasure in his last breath then heaven did in his first Sacrifice ? Yet had not heaven condemned his action , nature had found an Advocate for his passion : What sturdy spirit hath the power to rule his suffering thoughts , or curbe the headstrong fury of his Irascible affections ? Or who but fooles ( that cannot taste an injury ) can moderate their high-bred spirits , and stop their passion in her full carreire ? Let heavy Cynicks , they whose leaden soules are taught by stupid reason to stand bent at every wrong , that can digest an injury more easily then a complement , that can protest against the Lawes of nature , and cry all naturall affection downe , let them be Andirons for the injurious world to work a Heate upon : let them find shoulders to receive the painefull s●ripes of peevish Mortalls , and to beare the wrongs of daring insolence : Let them bee drawne like Calves prepar'd for slaughter , and bow their servile necks to sharpe destruction : let them submit their slavish bosomes to be trod and trampled under foot for every pleasure : My Eagle spiri● flies a higher pitch , and like ambitious Phaeton climbes into the fiery Chariot , and drawne with fury , scorne , revenge , and honor , rambles through all the Spheares , and brings with it confusion and combustion ; my reeking sword shall vindicate my reputation , and rectifie the injuries of my honorable name , and quench it self in plenteous streames of blood . Come tell not mee of Charitie , conscience , or transgression ; My Charitie reflects upon my self , begins at home , and guided by the justice of my passion , is bound to labour for an honorable satisfaction : My conscience is blood-proofe , and I can broach a life with my illustrious weapon with as little reluctation , as kill a Flea that sucks my blood without Commission , and I can drinke a health in blood upon my bended knee to reputation . BUt hark my soule , I heare a languishing , a dying voyce cry up to heaven for vengeance ; It cries aloud , and thunders in my startling eare , I tremble and my shivering bones are fill'd w●●●h horror ; It cries against me , and heare what ●●eaven replies , All that take up the sword shall perish by the sword , Matth. 26. 52. Levit. 19. 18. Thou shall not avenge , or beare any grudge , against the Children of my people , but thou shalt love thy neighbour as thy selfe : I am the Lord . Deut. 32. 35. To me belongeth vengeance and recompence . Ezek. 25. 12 , 13. Because that Edom hath delt against the house of Iudah , by taking vengeance , and bath greatly offended , and reveng'd himselfe upon them : Therefore thus saith the Lord God , I will also stretch out mine hand upon Edom , and will cut off man and beast from it . Matth. 5. 39. Resist not evill , but whosoever shall smite thee on the right cheeke , turne to him the other also . Tertull. What 's the difference between one that doth an injury , and another that out-ragiously suffers it , except that the one is fi●st and the other second in the offence ? but both are guilty of mutuall injury in the sight of God ; who forbids every sinne and condemnes the offender . Tertull. How can wee honou● God if wee revenge our selves ? Gloss. Every man is a murtherer , and shall bee punished as Cain was if hee doe , ( as Caindid ) either ass●ult his brother with violence , or pursue him with hatred . REvenge is an Act of the Irascible affections , deliberated with malice , and executed without mercy : How often O my soule hast thou cursed thy selfe in the perfectest of Prayers ? How often hast thou turn'd the spirituall b●dy of thy Saviour into thy d●mnation ? Can the Sunne rise to thy comfort , that hath so often set in thy wrath ? So long as thy wrath is kindled against thy brother , so long is the wrath of God burning against thee ? O , wouldst thou offer a pleasing sacrifice to heaven ? Goe first and be reconciled to thy brother . I , but who shall right thy honor then ? Is thy honour wrong'd ? Forgive , and it is vindicated . I , but this kind of heart-swelling , can brooke no Powltresse but revenge . Take heed , my soule , the remedy is worse then the disease : If thy intricate distemper transcend thy power , make choyce of a Physitian that can purge that humor that foments thy malady : Rely upon him ; submit thy will to his directions ; hee hath a tender heart , a skilfull hand , a watchfull eye , that makes thy welfare the price of all thy pain●s , expecting no reward , no fee , but prayses , and Thanksgiving . His Prayer . O God , that art the God of peace , and the lover of unitie and concord , that dost command all those that seeke forgivenesse , to forgive ; that hatest the f●oward heart , but shewest mercy to the mecke in spirit : With what a face can I appeare before thy mercy-seate , or with what countenance can I lift up these hands thus stained with my brothers blood ? How can my ●ippes , that daily breath revenge against my brother , presume to owne thee as my father , or expect from thee thy blessing , as thy child ? If thou forgive my trespasses O God , as I forgive my trespassers , in what a miserable estate am I , that in my very prayers condemne my selfe , and doe not onely limit thy compassion by my uncharitablenesse , but draw thy judgements on my head for my rebellion ? That heart O God which thou requirest as a holy present , is become a spring of malice ; These hands which I advance , are ready instruments of base revenge . My thoughts , that should be sanctified , are full of blood , and how to compasse evill against my brother is my continuall meditation : The course of all my life is wilfull disobedience , and my whole pleasure , Lord , is to displease thee : My conscience hath accused me , and the voyce of blood hath cryed against mee : But Lord , the blood of Jesus cries louder then the blood of Abell , and thy mercy is farre more infinite then my sinne . The blood that was shed by me cries . for vengeance , but the blood that was shed for me sues for mercy ; Lord heare the language of this blood , and by the merits of this voyce be reconciled unto mee . That time which cannot be recalled , O give mee power to redeeme , and in the meane time a setled resolution to reforme . Suppresse the violence of my headstrong passion , and establish a meeke spirit within mee . Let the sight of my owne vilenesse take from me the sense of all disgrace , and let the Crowne of my reputation be thy honour ; Possesse my heart with a desire of unitie and concord , and give mee patience to endure what my impenitence hath deserved : Breath into my soule the spirit of love , and direct my affections to their right object ; turne all my anger against that sinne that hath provoked thee , and give me holy revenge , that I may exercise it against my selfe . Grant that I may love thee for thy selfe , my self in thee and my neighbour as my selfe ; Assist me O God , that I may subdue all evill in my selfe , and suffer patiently all evill as a punishment from thee . Give me a mercifull heart , O God ; make it slow to wrath , and ready to forgive ; Preserve me from the act of evill , that I may be delivered from the feare of evill ; that living here in charity with men , I may receive that sentence of , Come ye blessed , in the kingdom of glory . The secure mans Triumph . SO , now my soule thy happinesse is entaild , and thy illustrious name shall live in thy succeeding Generations ; Thy dwelling is establish'd in the fat of all the land : thou hast what mortall heart can wish , and wantest nothing but immortalitie : The best of all the land is thine , and thou art planted in the best of Lands : A land whose Constitutions make the best of Government , which Government is strengthned with the best of ●aws , which Lawes are executed by the best of Princes , whose Prin●e , whose Lawes , whose Government , whose land makes us the happiest of all subjects , makes us the happiest of all people . A land of strength , of plenty , and a land of peace , where every soule may sit beneath his Vine , unfrighted at the horrid language of the hoarse Trumpet , unstartled at the warlike summons of the roaring Cannon . A land whose beautie hath surpriz'd the ambitious hearts of forraigne Princes , and taught them by their martiall Oratory to make their vaine attempts . A land whose strength reades vanitie in the deceived hopes of Conquerours , and crownes their enterprizes with a shamefull overthrow . A land whose native plentie makes her the worlds Exchange , supplying others , able to subsist without supply from forraigne kingdomes ; in it selfe happy ; and abroad , honorable . A land that hath no vanitie , but what by accident proceeds and issues from the sweetest of all blessings , peace , and plentie ; that hath no mi●ery but what is propagated from that blindnesse which cannot see her owne felicitie . A land that flowes with Milke and Hony , and in briefe wants nothing to deserve the title of a Paradise . The Curbe of Spaine , the pride of Germany , the ●yde of Belgia , the scourge of France , the Emperesse of the world , and Queene of Nations : She is begirt with walls , whose builder was the hand of heaven , whereon there daily rides a Navy● Royall , whose unconquerable power proclaimes her Prince invincible , and whispers sad despaire into the fainting hearts of forraig●e Majesty : She is compact within her self , in unitie , not apt to civill discords or intestine broyles ; The envie of all nations ; the ambition of all Princes ; the terror of all enemies , the security of all neighboring States . Let timerous Pulpits threaten ruine , let prophecying Church-men dote , till I beleeve : How often , and how long have these loud sonnes of Thunder false prophesied her desolation ? and yet she stands the glory of the world : Can Pride demolish the Towers that defend her ? Can drunkennes dry up the Sea that walls her ? Can flames of lust dissolve the Ordnance that protect her ? BEe well advis'd my soule ; there is a voy●● from heaven roares louder then those Ordinance , which saith , Thus saith the Lord , The whole land shall be desolate , Jer. 4. 27. Esay 14. 7. The whole earth is at rest , and at quiet , they breake forth into singing . Yea the Firre trees rejoyce at thee , and the Cedars of Lebanon sing , &c. Yet shalt thou be brought downe to hell , to the sides of the Pit. Jer. 5. 12. They have b●lied the Lord , and said , It is not hee , neither shall evill come upon us , neither shall wee see sword , or famine . 1 Cor. 10. 12. Let him that standeth take heed lest he fall . Luke 17. 26. They did eate and drink , and they married wives and were given in marriage , untill the flood came and destroyed them all . Gregor. Mor. A man may as some build a Castle upon the rowling waves , as ground a solid comfort upon the uncertaine ebbs and fluxes of transient pleasures . S. August . Whilst Lot was exercised in suffering reproach and vilence , he continued holy and pure , even in the filth of Sodom : but in the mount being in peace and safetie , he was surprised by sensuall securitie , and defiled himselfe with his owne daughters . 〈◊〉 prosperous and happy state is often the occasion of more miserable ruine , a long peace hath made many men both carelesse and cowardly ; and that 's the most fatall blow when an ●●●xpected enemy surprises us in a deep sleep of peace and security . Greg. Mag. SEcuritie is an improvident carelesnesse , casting out all feare of approaching danger ; It is like a great Calme at Sea , that foreruns a storme : How is this verified O my sad soule in this our bleeding nation ! VVer 't thou not but now for many yeares even nuzzl'd in the bosome of habituall peace ? Didst thou foresee this danger ? Or could'st thou have contrived a way to bee thus miserable ? Didst thou not laugh invasion to scorne ? or didst thou not lesse feare a Civill warre● Was not the Title of the Crowne unquestionable ? And was not our mixt government unapt to fall into diseases ? Did wee want good Lawes ? or did our Lawes want execution ? Did not our Prophets give lawfull warning ? or were wee moved at the sound of Judgments ? How hast thou liv'd O my uncarefull soule to see these prophesies fulfill'd , and to behold the vialls of thy angry God pour'd forth ! Since mercies O my soule could not allure thee , yet let these judgements now at length enforce thee to a true Repentance . Quench the Firebrand which thou hast kindled ; turne thy mirth to a right mourning , and thy feasts of joy to humiliation . His Prayer . O God by whom Kings raigne , and kingdoms flourish , that settest up where none can batter downe , and pullest downe where none can countermand , I a most humble Sutor at the Throne of Grace acknowledge my selfe unworthy of the least of all thy mercies , nay worthy of the greatest of all thy judgements : I have sinned against thee the Author of my beeing , I have sinned against my conscience , which thou hast made my accuser , I have sinned against the peace of this Kingdome , whereof thou hast made me a member : If all should doe O God as I have done , Sodom would appeare as righteous , and Gomorra● would be a president to thy wrat● upon this sinfull nation . But Lord thy mercy is inscrutable , or else my misery were unspeakable , for that mercy sake be gratious to mee in the free pardoning of all my offences . Blot them out of thy remembrance for his sake in whom thou art well pleased : Make my head a fountaine of teares to quench that brand my sinnes have kind●ed towards the destruction of this flourishing kingdome : Blesse this kingdome O God ; Establish it in pietie , honour , peace , and plenty . Forgive all her crying sinnes , and remove thy judgements farre from her . Blesse her governour , thy servant , our dread Soveraigne : Endue his soule with all religious , civill and princely vertues ; Preserve his royall person in health , safetie and prosperitie , prolong his dayes in honour , peace or victory , and crowne his death with everlasting glory . Blesse him in his royall Consort ; unite their hearts in love and true Religion . Blesse him in his Princely issue ; Season their youth with the feare of thy Name . Direct thy Church in doctrine and in discipline , and let her enemies bee converted , or confounded ; Purge her of all superstition and heresie , and root out from her , whatsoever thy hand hath not planted : Blesse the Nobilitie of this land , endue their hearts with truth , loyaltie , and true policy . Blesse the Tribe of Levi , with pietie , learning , and humilitie . Blesse the Magistrates of this kingdome ; give them religious and upright hearts , hating covetousnesse . Blesse the Gentry with sinceritie , charitie , and a good conscience . Blesse the Commonaltie with loyall hearts , painefull hands , and plentifull encrease . Blesse the two great Seminaries of this Kingdome , make them fruitfull and faithfull nurseries both to the Church and Common-wealth . Blesse all thy Saints every where , especially those that have stood in the gappe betwixt this kingdome , and thy judgements , that being all members of that Body , whereof thou Christ art head , we may all joyne in humiliation for our sinnes , and in the propagation of thy honor here , and be made partakers of thy glory in the kingdome of glory . The Presumptuous mans Felicities . TEll bauling Babes of Bugbeares , to fright them into quietnesse , or terrifie youth with old wives sables , to keep their wild affections in owe ; Such Toyes may work upon their timerous apprehensions , when wholesome precepts faile , and find no audience in their youthfull eares : Tell not mee of Hell , Devills , or of damned soules to enforce me from those pleasures which they nickname sinne : What tell ye mee of Law ? My soule is sensible of Evangelicall precepts without the needlesse , and uncorrected thunder of the killiug Letter , or the terrible periphrase of roaring Boanarges , the teadiousnesse of whose language still determines in damnation ; wherein I apprehend God farre more mercifull then his Ministers . T is true , I have not led my life according to the Pharisaicall squire of their opinions , neither have I found judgements according to their prophecies , whereby I must conclude that God is wonderfully mercifull , or they wonderfully mistaken . How often have they thundred ●orment against my voluptuous life : And yet I feele no paine : How bitterly have they threatned shame against the vaunts of my vaine-glory ? Yet find I honor . How fiercely have they preach'd destruction , against my cruelty ? and yet I live . VVhat Plagues against my swearing ? yet not infected : What diseases against my drunkennesse ? and yet sound ; What danger against procrastination ? yet how often hath God been found upon the deathbed ? What damnation to Hypocrites ? yet who more safe ? What stripes to the ignorant ? yet who more scotfree ? What povertie to the slothfull ? yet themselves prosper : VVhat falls to the proud ? yet stand they surest . VVhat curses to the Covetous ? yet who richer ? VVhat judgements to the lascivious ? yet who more pleasure ? VVhat vengeance to the prophane , the censorious , the revengefull ? yet none live more unscourg'd : VVho deeper branded then the Lyer●● yet who more favor'd ? Who more threatned then the presumptuous ? yet who lesse punished ? Thus are wee foold and kept in awe with the strict fancies of those Pulpit-men , whose opinions have no ground but what they gaine from popularitie : Thus are wee frighted from the libertie of Nature by the politick Chimeraes of Religion ; whereby we are necessitated to the observing of those Laws , whereof we find a greater necessitie of breaking . BUt stay , my soule , there is a voyce that darts into my troubled thoughts , which saith , Because thou hast not kept my Lawes , all the curses in this booke shall overtake thee , till thou be destraoed , Deut. 29. Deut. 29. 27. And the anger of the Lord was kind●ed against the land , to bring upon it all the Curses that are written in this book . 2 Chron. 34. 24. Thus saith the Lord , Behold I will bring will upon this place , and upon the inhabitants thereof , even all the curses that are written in the booke . Deut. 28. 15. But if thou wilt not hearken unto the v●yee of the Lord thy God to observe and doe all his Commandements , and his statutes which I command thee this day , all these curses shall come upon thee , and overtake thee . Bernard . It is certaine thou must die , and uncertaine when , how or where ; seeing death is alwayes at thy 〈◊〉 Thou must ( if thou be wise ) ●lwayes be ready to die . Bernard . To commit a sinne is an humane frailtie , to persist in it is a devillish obstinacy . Bernard . There are some who hope in the Lord , but yet in vaine , because they onely smooth and flatter themselves , that God is mercifull , but repent not of their sinne ; such confidence is vaine and foolish , and leads to destruction . PResumption is a sinne , whereby wee depend upon Gods mercies without any warrant from Gods Word : It is as great a sinne , O my soule , to hope for Gods mercy , without Repentance , as to distrust Gods mercy upon Repentance ; In the first thou wrongst his Iustice ; In the last , his mercy : O my presumptuous soule ; let not thy prosperitie in sinning encourage thee to sinne ; lest , climbing without Warrant into his mercy , thou fall without mercy into his judgement : Be not deceived ; a long Peace makes a bloody Warre , and the abuse of continued mercies makes a sharpe judgement : Patience , when slighted , turnes to fury , but ill-requited , starts to vengeance : Thinke not , that thy unpunisht sinne is hidden from the eye of heaven , or that Gods judgements will delay for ever : The stalled Oxe that wallowes in his plenty , and waxes wanton with ease , is not farre from slaughter : The Ephod O my desperate soule , is long a filling , but once being full , the leaden cover must goe on ; and then , it hurries on the wings of the wind : Advise thee then , and whilst the Lampe of thy prosperity lasts , provide thee for the evill day , which being come repentance will bee out of date , and all thy prayers will finde no eare . His Prayer . GRatious God , whose mercy is unsearchable and whose goodnesse is unspeakable , I the unthankfull object of thy continued favours , and therefore the miserable subject of thy continuall wrath , humbly present my self-made misery before thy sacred Majestie ; Lord when I look upon the horridnesse of my sin , shame strikes me dumb : But when I turne mine eie upon the infinitnesse of thy mercy , I am emboldned to poure forth my soule before thee ; as in the one , finding matter for confusion ; so in the other , Arguments for compassion : Lord I have sinned grievously , but my Saviour hath satisfied abundantly ; I have trespassed continually , but he hath suffered once for all : Thou hast numbred my transgressions by the haires of my head , but his mercies are innumerable like the starres of the skie : My sinnes in greatnesse are like the mountaines of the earth , 〈◊〉 his mercy is greater then the heavens : Oh if his mercy were not greater then my sinnes , my sinnes were impardonable ; for his therefore and ●●y mercies sake cover my sinnes , and pardon my transgressions ; make my head a fountain of ●●eares , and accept my contrition O thou Well-●●ring of all mercie : strengthen my resolution , ●●at for the time to come I may detest all sinne : ●●crease a holy anger in me that I may revenge my selfe upon my selfe for displeasing so gratious a Father ; Fill my heart with a feare of thy judgments , and sweeten my thoughts with the meditation of thy mercies : Goe forwards O my God , and perfect thy own work in me , and take the glory of thy owne free goodnesse , furnish my mouth with the prayses of thy name , and replenish my tongue with continuall thanksgiving ; Thou ha●● promised pardon to those that repent ; behold I repent ; Lord quicken my Repentance . Thou mightst have made me a terrible example of thy justice , and struck ●●ee into hell in the height of my presumption ; but thou hast made me capable of thy mercies , and an object of thy 〈◊〉 , for thou art a gratious God , of long-suffering and ●low to anger , thy name is wonderfull , and thy mercies incomprehensible : Thou art onely worthy to bee praised : Let all the people praise thee O God : O let all the people praise thee ; Let Angels and Archangels praise thee , Let the Congregations of Saints praise thee , Let thy works praise thee , Let every thing that breath's praise thee for ever , and for ever , Amen . FINIS . 
A25385	----	Holy devotions, with directions to pray also a brief exposition upon [brace] the Lords prayer, the creed, the Ten commandments, the 7 penitential psalms, the 7 psalms of thanksgiving : together with a letanie / by the Right Reverend Father in God Lancelot Andrews ... Institutiones piae, or, Directions to pray Andrewes, Lancelot, 1555-1626. 1663 Approx. 635 KB of XML-encoded text transcribed from 247 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A25385 Wing A3129A ESTC R40284 18811199 ocm 18811199 108373 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25385) Transcribed from: (Early English Books Online ; image set 108373) Images scanned from microfilm: (Early English books, 1641-1700 ; 1663:7) Holy devotions, with directions to pray also a brief exposition upon [brace] the Lords prayer, the creed, the Ten commandments, the 7 penitential psalms, the 7 psalms of thanksgiving : together with a letanie / by the Right Reverend Father in God Lancelot Andrews ... Institutiones piae, or, Directions to pray Andrewes, Lancelot, 1555-1626. The fifth edition. [8], 487 [i.e. 477], [3] p., [1] leaf of plates : port. Printed for A. Seile ..., London : 1663. Preface signed: Henry Seile. Originally published (1630) as Institutiones piae, or, Directions to pray. Includes frontispiece portrait of the author. Errors in paging: numbers 329-338 omitted in paging only. 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Prayers. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2002-12 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion EFFIGIES R. P. LANCELOTI ANDREWES Episcopi Wintoniensis Holy Devotions , WITH Directions to Pray ; ALSO A brief Exposition UPON The Lords Prayer , The Creed , The Ten Commandements , The 7 Penitential Psalms , The 7 Psalms of Thanksgiving . Together with a Letanie . By the right Reverend Father in God Lancelott Andrews , late Bishop of WINCHESTER . The Fifth Edition . LONDON , Printed for A. Seile over against St. Dunstans Church in Fleetstreet . 1663. Christian Reader . THou art here presented with another Manual from the Dead . I need not tell thee who it is , that being Dead , thus speaketh ; For , when thou shalt have perused these Pious and Holy Institutions , this Dove with Silver Wings , and whose Feathers are gold , Thou wilt easily conclude what Hand it was , and who the Noah that sent it forth of the Ark , to find out the dry Corners of this Land , that so , there it might build a Nest , not for it self , but for others , with that Olive Branch which it carries in its Mouth . Or if happily thou mayest not here know the Parent by the Child ( because indeed the Child has been educated under a kind Foster-Father , who dressed it up in three former Editions , and might have done in a Fourth , but that he now sleepes in the Lord. ) Know now ; that the True Father , and primary Author of these Devotions , was the Glory of this Church , the Great and Eminent Andrewes ; a Person of such Learning , Charmingness , and Sanctity , that in after-times there will bee some to make it their VVish , O that they had lived in those Dayes , when they might have seen Dr. Andrews , in the Schooles , Bp. Andrews , in the Pulpit , St. Andrews , in the Closet . And thus the Parentage of this Book , ( which like that of Cyrus ) was , for divers years , concealed under a Shepheards Cottage , ( a good and faithfull Shepheard he was that concealed it ) comes now to be vindicated to its own Nativity ; And the Child being of full Age , desires to be known abroad in the VVorld for her Fathers Daughter , the Daughter of her True , not Supposed Father . If it were not too great a Presumption for so sacred a Person to be commended by so mean a Pen , I should be ready to say of our Lancelott Andrewes , as Erasmus said of his Ioannes Vitrarius , that had he lived in the Infancy of the Gospel , and been a known Contemporary to Saint Paul , he would ( happily ) have chosen Him , even before Barnabas or Timothy , to have been his Companion in his Labours and Ministry . O the vast interest which this great Luminary had in those two Equal Sisters , Prayer and Preaching . Preaching and Prayer ! I am bold to call them Equal Sisters , because the use of Preaching is to teach us all how to Pray ; And the Benefit of Prayer , is to enable some , after what manner to Preach : Though , it will here be Confessed , that as the times now stand , the best Weapons of the Church are Tearfull Prayers . And therefore , since the Press of late has grown even Wanton in the Printing of Sermons ( which serve to make Plagiary-Preachers of such that never would , never could be Scholars . So now , I shall endeavour an expiation of that Crime , by making it sweat under the Happy Dew of Penitential Prayers and Devotions . And A Devout Heart and Tongue has much the Advantage of a Ravenous Ear. But Christian Reader , not to keep thee longer from being upon thy Knees , Know , that This Preface is no way intended as a project to advance the sale of this Edition . No , This Hallowed structure is a work of more sanctity , than to allow of any Brokage . What is just Policy elsewhere , would here be Simony . I now intend not my own Benefit , as Thine . T is a work of Charity more than of Merchandise . And the Design is chiefly , that whilst our Churches are become Schools of Disputation , My shop may be converted to an Oratory . Wherein yet I hope , amidst the many Conditions of Persons which thou art here invited to pray for , thou wilt not leave him , whose endeavours are at thy service , Thine , Henry Seile . Holy Devotions , OR DIRECTIONS To Pray , &c. A General Exhortation to Gods service . THe minds of many ( I will not say of most men ) are so distracted with the cares of this world , and so much addicted to the pleasures thereof , and the thoughts of God and goodness are so farre from them , that they seldom or never think , either of the danger they are obnoxious to , or the loss they are like to sustain , by the neglect of those things which tend to their Salvation . So that the saying of our Saviour to Martha , may well be applyed to them , Thou art troubled with many things , One thing is necessary . And if they would take into serious consideration what they hazard , nay what they lose by neglecting this unum necessarium , that one thing necessary , without doubt they would withdraw themselves from the immoderate cares and pleasures of this transitory world , and in due time bend their thoughts to that course , which in the end would bring rest to their Souls . The Heathen man could say , Tempus est de illa perpetua jam , non de hac exigua vita cogitare . It is now high time , not to think of this short life , but of life eternal . And Longum illud tempus cum non ero , magis me movet , quam hoc exiguum , quod mihi tamen nimiùm longum videtur . That length of time when I shall cease to be , more moveth me , than this short time , which yet seemeth too long . In our temporal estate wee are carefull enough , in the beginning of our dayes , to settle our selves in a course of life , for our maintenance and preservation . Why should we be so backward , so remiss , in those things which concern us nearer , even the eternal good and happy estate of our souls , but look to that betimes too ? For if our beginning be good , there is good hope of the time succeeding . Let us therefore lay a good foundation , like wise builders , and seek the Lord while he may be found , and fix our cogitations wholly upon him , love , honour , obey him , and apply our selves wholly to his service . This we are bound to do in divers respects . For the excellency of Gods Divine Perfection . Being defective in nothing . Perfect in knowledge . Past finding out . Be perfect , as your Father which is in Heaven is perfect . Which Perfection though no Heart can comprehend , or Tongue express fully ; Yet we may make some estimate of it , by some of his Attributes , whereof we shall give you a brief sight . S. Augustine speaking of his perfection , saith , that He is immutable , yet changing in all things . Alwayes in action , ever quiet . Filling all things , not concluded in any thing . Great without quantity . Good without quality . Patet quam sit admirabilis , cum omnibus linguis sit indicibilis , omnibus cordibus sit incogitabilis . Excedit supereminentia Deitatis , non solum usitati eloquii , sed etiam intellegentiae facultatem . It appears how admirable it is , since no tongue can express it , nor any heart conceive it . The Transcendency of the Godhead exceeds not only the usual strength of eloquence , but of understanding likewise . He is Absolute or Simple . Without Composition . Without Body . Spiritual . He is all Eye , He is all Ear , He is all Hand , Invisible . Because he seeth all things . Because he heareth all things . Because he worketh all things . He is all Foot , because he is every where , When you hear him named , conceive him to be a substance without beginning or end . Simple without mixture . Infinite . Not to be circumscribed to time or place . Whither shall I go from thy presence , &c. Heaven is my Throne , &c. Where is the place of my rest ? Do not I fill Heaven and Earth , saith the Lord ? The Spirit of the Lord filleth all the world . Deus ubique est , & totus ubique est . AEterna stabilitate in seipso manens , totus adesse rebus omnibus potest , & singulis totus . God is every where , and wholly every where . By eternal stability remaining in himself , he is wholly in all things , and wholly in every thing . Immortal . I live for ever . I honoured him that liveth for ever . He only hath immortality . Solus Deus est immortalis , quia non est per gratiam , sed per naturam . Eternal . Without beginning . Thou art God from everlasting . Without end . Thou art the same , and thy years shall not fail . He is called the Ancient of dayes . Immutable . Not to be changed . 1. In his Nature . Thou shalt endure . I am the Lord , I change not . Every good and perfect gift cometh from the Father of lights , with whom is no variableness , neither shadow of changing . 2. In his Promises and Decrees . The counsel of the Lord shall stand . My counsel shall stand . The immutability of his counsel , saith the Apostle . God hath promised , who cannot lie . Non mutatur Deus , qui unus atque idem est , & mutari non potest . God is not changed , being one and the same , uncapable of change . Wise. Nothing hid from him . The Lord knoweth the wayes of the righteous . The Lord knoweth the thoughts of man. His wisdom is infinite . No searching of his understanding . Loe , thou knowest all things . Known unto God are all his works . O the depth of the riches , both of the wisdom and knowledge of God. The Spirit searcheth all things . All things are naked and open to his eyes . God knoweth all things . Holy. No evil or iniquity in him . Who is like unto thee , O Lord , glorious in holiness . None holy as the Lord. The holy One of Iacob . The holy One. Of purer eyes , than to behold evil . Holy , Holy , Holy is the Lord of Hosts . He is an Holy God. I am Holy , saith God himself . True. 1. In himself . Whatsoever is in him is Truth . The Lord is the true God. It is life eternal to know thee true God , &c. Let God be true , and every man a liar . Ye turned from Idols to serve the true and living God. 2. In his works . Iust and true are thy wayes . Righteous in all his works . Iust art thou , O Lord , and righteous are thy judgements . 3. In his words . The words of the Lord are pure . The Truth of the Lord endureth for ever . Good. Absolutely . Not participating from any other . 1. In himself . 1. There is none good , but God. Thou art Good. 2. Author of all good to others . 2. Every good and perfect gift commeth from the Father of lights . The Earth is full of his goodness . Glorious . Ye shall see the glory of the Lord. The glory of the Lord appeared . The sight of his glory was like consuming fire . The glory of the Lord appeared to all the people . The glory of the Lord filled the House of God , The whole Earth is full of his glory . His glory is above the Heavens . Powerful . Working all things in all . Almighty . He doth great , unsearchable , and marvellous things without number . The fabrique of the Universe is the work of his hands . The Heavens beautified with Stars . The Earth spacious and adorned . The Sea Full of variety of his riches , The Sea Stored with Fish , &c. All made of nothing , but by his word . Thou hast prepared the Light and the Sun. Thou in the beginning hast laid the foundations of the Earth . Through Faith we understaud that the World was ordained by GOD. Mundus hic est veluti magnus liber , divinae Majestatis & gloria opera explicans . This World may be compared to a great Volume , wherein are contained and expressed the works of the Divine Majesty and Glory . He is King of Kings , Lord of Lords . Upholding all the Pillars of the Earth . Moving the Heavens . Changing the Seasons . Dividing the Waters . Bringing forth the Winds , as out of his Treasury . But in this , and all other his Attributes , Verius cogitatur quam dicitur , We may better couceive of them than express them : And we speak best of his worth , when with a silent admiration we hold our peace , according to that of the Psalmist , Psal. 65. 1. which St. Hierom hath translated , Tibi silet omnis laus DEUS in Sion . Yet though the custom of the world is to respect men and things , either for the goodness in them , or for the benefit which accreweth by them ; Yet the latter worketh most : For let a thing be never so good , if it bring no profit , it is the less regarded . Let us therefore take a view of some other of Gods Attributes , and consider whether we have not sufficient cause to serve him , for the benefits we reap by him . And first of that which cometh by him by the I. Creation . In which he made Man , and all things else for his service . 1. He made him his chief delight . He made him after his own Image . He made him little lower than the Angels , and crowned him with glory and honour , putting all things in subjection under his feet . This wrought admiration in David . When he was not , he made him a Man , not a Beast , but such a Creature as may enjoy Eternity with Him. He made the Heaven and rested not . He made the Earth and rested not . He made the Sun and rested not . He made the Moon & and rested not . He made the Stars and rested not . But when he made Man he rested , that he might have one Creature whose sins he might remit . 2. He made all things for the service of Man. For him The Sun riseth and goeth down . For him The Moon increaseth . For him The Stars arise . For him Beasts , Fowl and Fish. For him Corn and Hearbs . For him Hills and Mountains . For him Valleys and Fields . For him Rivers and Flowers . For him Times and Seasons . For him Angels and Archangels . For him Principalities and Powers . For him Thrones and Dominions . For him Cherubim and Seraphin . If therefore every one be a debtor for that which he hath received , and that ( with the Philosopher ) Dii & Parentibus nunquam reddatur aequivalens ; A Man can never render that which is equivalent to that which he receives from GOD , or his Parents ; Man ought to remember his Creator with thankfulness as often and as long as he breaths . If I be a Father , where is my honour ? Hac conditione gignimur , ut generanti nos Deo justa & debita obsequia praebeamus . We are begotten upon this condition , to behave our selves in all due respect and observance to God who begat us . II. By his Providence and Conservation . Thou , O Man , hast no more power to subsist without him being made , than to be created before thou wert made . Thou wert but once made , but oftentimes preserved from Fire , from Water , from Sickness , from Enemies , &c. He defends us under the shadow of his wings . He giveth his Angels charge over us , as in the example of Elizeus . He is as careful over us , as a Father over his Children ; a Mother over hers ; a Shepheard over his Flock . He governeth all things by his Providence . Not a Sparrow falleth on the ground . He feedeth the young Ravens . He giveth us meat in due season . Cast your care on him , for he careth for you . In him we live , move , and have our being . To end this with St. Ambrose . If thou art sick , he is thy Physician . If thou art weak , he is thy strength . If thou fearest death , he is thy life . If thou desirest Heaven , he is the way . If thou shunnest darkness , he is the light . If thou wantest food , he is thy nutriment . Blessed are the people , whose God is the Lord. III. By his Love. Delighting in the works of his hands . Loving them that love him . Nay when we loved not him , he first loved us . I am found of them which sought me not . Nay , when we were his enemies . And that with a perpetual and everlasting love , especially manifested in our Redemption . Which degree of his Love , and the benefit arising by it , no tongue or pen is able to express . Saint Bernard saith , If I owe to God all that I am for my Creation , what shall I give further for my Redemption ? In my Creation he gave me to my self ; in my Redemption he gave himself to me , and restored me to my self . 1. And not only in respect of the Act it self . 2. But in regard of the Manner . 1. Man being fallen from blessedness by our first Parents sin , God in mercy had pitty on his estate , and was reconciled to him , was content that he should be redeemed from the bondage and penalty of sin , from everlasting death of body and soul , and this was the Act it self . 2. The Manner of it was extraordinary . Even by his Son , his only Son , God from all eternity , taking ours , and not the Angels nature upon him . Suffering death ; the worst , the most accursedst , of the Cross , even when we were his enemies . Whereby we were not only freed from what we deserved , Punishment , eternal death of Body and Soul : But made capable of what we could not expect , everlasting felicity , and life of both . Is not this love without parallel . That we that were enemies , children of wrath , and eternal perdition , should now be called the Sons of GOD. This is a greater act of love , this manifesteth Gods love to us more than our Creation . For by his word he created us without weariness ; But our Redemption cost more , his only Sons dearest blood . Who suffered for our sins , the just for the unjust . And poured out his soul unto death . Was made a curse for us . Humbled himself to the death of the Cross. To redeem us from the death and curse of the Law. He sent Redemption unto his people . He redeemeth Israel from all his sins . He gave himself for us , that he might redeem us from all iniquity . IV. By his Patience toward Men daily provoking him in all ages . In the dayes of Noah . The Amorites . The Israelites forty years . The Ninivites and many others . He is Long suffering , He is Slow to anger . V. By his Mildness . Lenity in Correcting . Not utterly consuming those whom he correcteth . And it is of his mercy that we are not consumed . In his anger remembring mercy . Not delighting in punishment . Not utterly taking away his mercy , Not dealing with us after our sins . VI. By his Mercy and Grace to Sinners . Be merciful , as your Heavenly Father is merciful . The Father of mercy . He was ever so . He is tender and compassionate , rich , and not sparing in his mercy . Bringing many benefits with it . Begetting us again by it . Preserving us from dangers and sickness . Preserving their souls . Saving us by it , which is the chief and greatest benefit mankind can desire . And as he is rich in mercy , by pardoning sinners , so in his favour too , promising good to his Servants . I will love them that love me , I will inrich them . The Lord will preserve the souls of his Saints . The Children of his Saints shall continue , and their seed stand fast in his sight . No man that hath forsaken house , &c. for my sake , but he shall receive an hundred fold . A hundred fold here , by inward graces , if not by outward dignity . For deceivable things , they shall receive true . For doubtful things , they shall receive certain . For corporal things , they shall receive spiritual . For transitory things , they shall receive permanent . Their cares shall be turned into security . Their tears into joy . Their trouble into quiet . Their perturbations into inward peace . The righteous cry , and the Lord heareth them , and delivereth them out of all their troubles . He that toucheth them , toucheth the apple of his eye . Not a bone of them shall be broken . For God rewardeth secundum , though not propter opera . And reward maketh all works seem easie ; to the Husbandman in his toyl , to the Merchant in his danger . The reward of the good shall not fail . The Lord is good to them that trust in him . He sendeth health and wealth to his servants . He never faileth them that seek him . His reward is plentiful to them that fear him . Now let us take a view of all these benefits . 1. Of our Creation , and in that of all things for our use . 2. Of Gods preservation and providence over us . 3. His love to us . Before we loved him . Loving him . While we were his enemies . With an everlasting love . In such a large extent , by Our Redemption . In the act . when we were in bondage of the Devil . Sin. In the manner , by his only Son , by his death most ignominious and cruel . To free us from deserved death . To estate us in undeserved happiness , even life everlasting . 4. His Patience to us daily offending him , and new crucifying his Son again . 5. His Mildness and Lenity in correcting us to Amendment , not to Destruction . 6. His Mercy , in forgiving our offences , in promising protection and rewards to his servants . And tell me , if these be not sufficient motives to perswade us to his service , if our hearts be not hardned ? And if we ask what it is to be the servants of God ? The Answer is plain and easie ; for as it is in the case of a Master Temporal , so is it in the Spiritual . To do the Will of our Lord and Master . This is the will of GOD , even your sanctification . To fear & keep his Commandements . This Commandement is double . 1. To keep innocency , and to do that which is right . 2. And to do no evil . They are put both in one Verse by God himself . I have set before thee life and good , death and evil . And by the Prophet David . Flee evil , and do that which is good . Now that his Precepts should be kept , there is great reason . Because they are just and holy . All his Commandements are just . True and righteous are thy Iudgements . Iust art thou , O Lord , and righteous are thy Iudgements . 1. For the first part of his Will. To keep that which he commandeth . To follow that which is good . Many motives there are to perswade us to it . 1. For the peace which good men have , 1. With God , They are reconciled to him . We have peace with him . 2. With Men. When the wayes of man please the Lord , he will make his enemies also at peace with him . 3. With our Selves . Having mortified our affections , and placed them on heavenly things , we are troubled with nothing , but all things are quiet about us . Great is the peace that they have which keep Gods Law. The work of Iustice shall be Peace . The Kingdom of GOD is righteousness , and peace . 4. 4. In our Consciences , inward Peace . The testimony of a good Conscience was Saint Paul's rejoycing . A good Conscience is a continual feast . It shuns no mans sight . The Heathen had some feeling of this Peace , A life well spent bringeth such comfort , that either sickness toucheth them not , or the grief of it little troubles them . Socrates said , That he lived without perturbation , whose conscience reproved him not . And Byas , That he lived without fear , that had a good conscience . And though such a man have fear , it is not desperate or grievous , but religious and holy . Which kind of fear , disquieteth not , but comforteth : For the best hope is joyned with such a fear . 2. For the comfort they have in the Holy Ghost . There is sprung up a light for the righteous , and joyful gladness to such as be true hearted . The voice of joy and health is in the dwellings of the righteous . They shall be satisfied with the plenteousness of thy house , and thou shalt give them drink of thy pleasures , as out of the River . All vertues and graces of the Spirit assist them , as the blood of the veins do the heart . 1. Faith , whereby they discern the good and evil of the life to come ; and adhere to the promises of God made in Christ Iesus . So that they account not the afflictions of this life worthy of the glory which shall be revealed to them . 2. Hope , whereby they expect their reward joyfully . Rejoycing in hope . Who so trusteth in the Lord , mercy embraceth him on every side . Blessed is the man that hath set his hope in the Lord. Blessed are all they that wait for him . Cast not away your confidence , which hath great reward . 3. Love to God. Which breeds contempt of the World. Accounting all things dung and loss to win him . Take good heed therefore to your selves that you love the Lord your God. The Love of God is shed abroad in our hearts by the holy , Ghost . Who shall separate us from the love of Christ ? shall tribulation , &c. 4. Alacrity in Obedience to his Commandements . The heart of the wise meditateth obedience . This is better than sacrifice . Wee will do all things which the Lord hath commanded us . I have set God before me , Wherefore my heart was glad . My heart and flesh rejoyce in the living God. 5. Humility in all their actions , which makes them acceptable in the sight of God. When we have done all we are able to doe , we are to say that we are unprofitable servants . He hath regarded the lowliness of his Handmaiden . He hath exalted the humble and meek . Blessed are the meek , for they shall inherit the Earth . Blessed are the poor in spirit , for theirs is the Kingdom of Heaven . He that humbleth himself shall be exalted . 6. Patience in their tribulations , which are accidents common to Gods Children . For our life is like a troubled Sea. There is nothing so unstable , and no joy in it is secure ; but many dangers and sorrows attend it . But God ( being a skilfull Physician , and knowing well the state of our souls ) will minister no more of those bitter potions than we are able to bear , nor than are needfull ; nor more than we may with patience endure . Though he feed us with the bread of tears , and giveth us tears to drink , yet he will give it in measure , as a token of his love , in our correction to amendment , not to confusion . For tribulation polisheth the soul , it wipes off all the filth , it makes us fervent in prayer , humble in thoughts , and pure in conscience . Adversity openeth the eyes , which prosperity closeth up ; but GOD suffereth the just , not to be overwhelmed with grief . For though many be the tribulations of the righteous , yet the Lord delivereth them out of all . If their sorrowes encrease , he lendeth strength , whereby they not only bear them patiently , but joyfully : insomuch as they look not on the pain , but the reward . Not on the affliction , but the Crown . Not on the bitterness of the Medicine , but the health attained by it . Nor on the smart of correction , but the Corrector . Who chasteneth whomsoever he loveth . And they shall be able to say with Iob , Shall we receive good at the hands of God , and not receive evil ? Knowing that the punishment they receive is not equivalent to that which their sins have deserved ; and withall , they consider the bitterness of Christs Passion ; in comparison whereof , all their tribulations are nothing , not to be mentioned . Lastly , They have this assured confidence , That the patient abiding of the meek shall not perish for ever . And that the Lord will save them , that with patience wait on him . 7. In regard that God heareth the prayers of the just . Man by sin is become subject to many Infirmities , Wants , Necessities . And hath no remedy to cure them , nor means to relieve them , but to God by prayer . Now this advantage the godly , and servants of GOD have of the wicked , that the prayers of the ungodly are abomination unto him ; but his ears are open to the prayers of the righteous . If ye abide in me , &c. Ask what ye will , and it shall be done unto you . God inviteth them to call upon him . Call upon me in time of trouble , so will I hear thee . Ask , and ye shall receive . Thou shalt call , and the Lord shall answer ; thou shalt cry , and he shall say , here I am . Yea , before they call I will answer and while they speak , I will hear . He will grant them whatsoever they want . O how plentiful is thy goodness , &c. Length of dayes shall be in his right hand , and in his left hand riches and glory . They that fear him lack nothing . David never saw the righteous forsaken . And a catalogue of blessings are promised to those which keep his Commandements . He will give them in such measure as their necessity requireth ; if not largely , yet with the greater quiet and content . As having nothing , yet possessing all things . 8. Lastly , In regard of the comfort the servants of God feel at their death . Who so feareth the Lord , it shall go well with him at the last , and he shall find favour in the day of his death . The righteous hath hope in his death . The righteous find rest in death . They shall have peace and rest . Blessed are the dead which dye in the Lord. They fear not death , because they learn to dye all their life . They fear not Iudgement , because they have Christ for their Advocate . They fear not their sins , because they have Christ for their Redeemer . They tremble not at the horror of the grave , knowing , that though the body be sown earthly , it shall rise spiritually . And that it is not death , but sleep . Qui minus deliciarum novit in vita , minus timet mortem . He that is least acquainted with the pleasures of this life , is ever in least fear of Death . But here one rub or difficulty is to be removed : For the nature of Man is deterred from good , upon any small occasion . If it be a thing to be done with Ease , we are content to give ear to it . If with labour and difficulty , we soon give out ; we put our hands in our bosoms with Solomons sluggard , and say , There is a Lyon in the way . This ariseth out of the pravity of our heart , drawn from . Original sin , that is , of flesh conceived in sin . The flesh lusteth against the spirit , which causeth us to loath goodness , as sick men do potions , for the bitterness , though profitable for health . And usually men look upon the supposed difficulties , not on the aid which commeth from above . But if we look into that which God commandeth , with a spiritual eye , we shall find it , 1. Profitable . 2. Sweet . 3. Easie. 1. The Statutes of the Lord are more to be desired than gold , yea than much fine gold . King David took as much delight in them , as in all manner of riches . A reward shall not fail to them which fear the Lord. Who ever abode in his fear , and was forsaken ? He hath promised many blessings to those which serve him . 2. The Statutes of the Lord are sweeter than the honey , or the honey-comb . They are David's delight . 3. They are not hid from us , nor far off . It is very near thee , even in thy mouth , and thy heart . His yoke is easie . His commands are not grievous or heavy . But plain and easie . Add all these ; by Gods special assistance : For God giveth strength to him that fainteth , and to him that hath no strength he encreaseth power . They that wait upon him , shall run , and not be weary ; walk , and not faint . Which made Saint Augustine cry out , Da Domine quod jubes , & jube quod vis . So that though his service seem hard and heavy , yet by his grace he adds such strength to us , that it becometh light and easie . He will take our stony hearts from us , and give us hearts of flesh . He will circumcise our hearts . And though there will be some reliques of reluctancy , and tentations left in them , erunt quasi non sint . They shall remain but for a trial , not to destruction . To stir us up , not to ensnare us . To minister occasion for a Crown , not to make us fall . Nor to reign in and over us . Now we are to understand , that hard things are made the easier two wayes . 1. By a love and desire to attain them . 2. By a hate to that which opposeth them . 1. Saint Augustine saith , that labour and pains in which a man taketh delight , is not any way grievous , but delightful ; as that of the Hunter , Falconer , Fisher , and the like : For to compass that we love , either we count it no labour at all , or else we take delight in the pains : In amore nibil amari . Which may appear in a Mother , in bearing and educating of her Children . In a Wife , in pains taking with her sick Husband . In Iacob's long service for Rachel . Which made St. Paul cry out . Who shall separate us from the love of Christ ? Shall tribulation , anguish , or persecution , &c. Which caused the Apostles , being beaten , to depart from the Council , Rejoycing that they were counted worthy to suffer rebuke for his Name . This labour is also passed the easilier if we consider , The love of God to us . The great things he hath done for us . Those greater which he hath promised . The sins wherewith we have offended . The pains which Christ suffered for us . Saint Bernard saith , The sufferings of this life , are not worthy the punishment remitted for sins past , the grace and comfort ministred to us for the present , or the glory to come , which is promised . 2. We are not to set our affections on this World , but to hate it , in respect of the opposition it is in to our service of God ; the love whereof ( if we take not heed of it ) infatuateth us , making us to take that for good , which only seemeth so . Now there are divers reasons , why we should wean our selves from the love of it . 1. It is Transitory . No happiness in it of continuance which daily experience proves . In some men preferred to honour , and others married contentedly , yet dying soon after . But admit our lives were of a thousand years , what were they , being compared to eternity . Though a man live many years , and in them all rejoyce , yet he shall remember the dayes of darkness , because they are many . All that cometh is vanity . Where are the Princes of the Heathen ? &c. All are but shadows , dreams , smoke . Take Saint Hieromes Meditation on this point , Nihil puto in seculi hujus confusione esse perpetuum , sed omnia praeterire & fluere . Quae qui consideraverit , cadit superfaciem suam , intelligens quam pr●cul sit à Majestate Dei , & flectet genua ad Patrem in nomine Iesu Christi . I conceive , that there is nothing perpetual in this confused and disordered life , but think that all things are transitory , and pass away . And whosoever duly considereth this , falls upon his face , ( knowing how far he is distant from the Majesty of GOD ) and will bend his knees to GOD the Father in the name of Iesus Christ , and crave to be dissolved . 2. It is Miserable . Besides the brevity , many miseries accompany it . No year , day , nor hour , but hath his misery . One sues thee for thine estate ; another layeth wait for thy life ; a third wrongeth thy good name , Evil Children vex thee , if thou have any . If thou hast none , thou art grieved for the want . Thy Wife unchast , and unquiet , disquiets thee . Thy friends death discomforts thee . One loseth an eye ; another an arm . One is slain by a fall from his horse ; Another perisheth by water or fire . So that the miseries over-ballance the joyes : Then I would know what felicity is in it ; Saint Augustine describes them at large , Plena sunt omnia laqueis , plena periculis : incitant cupiditates , insidiantur illecebrae ; blandiunt lucra , damna deterrent ; amarae sunt obloquentium linguae , nec semper veraecia sunt ora laudantium , &c. All things are full of snares , full of dangers : concupiscence tickleth , allurements lye in wait , gain flattereth , loss terrifieth ; slanderous tongues of some are bitter , and the praises of others are not alwayes true , or pleasing to us , &c. 3. It is sinful . All the actions of it , and of all that live in it being so . In it you may see the Innocents afflicted , the Guilty acquit ; the good despised , the evil preferred . The Lord himself looked down from Heaven upon the children of men , and found them all abominable , none to do good . No truth , mercy , nor knowledge of GOD in the Land ; but swearing , lying , killing , and whoring . If the Devil be Prince of the world , what goodness can be expected in his Dominions ? 4. Lastly , It is Deceitful . It seems to be that it is not : promiseth that it gives not . Out of the pleasures thereof , arise many sorrows . Children bestowed , bring cares . Honour enjoyed , brings emulation . Wealth encreased , brings fear . Offices possessed , bring envy . Unlawful pleasures used , bring diseases . If the World flatter thee , it is but to deceive thee . If it exalt thee , it is but to cast thee down headlong . If it make thee merry , it is but in short time after to afflict thee the more . Extrema gaudia luctus occupaet . Si spes nobis in vita non esset relicta , quam de vita futura concipimus , non multum hic mundus ab inferno distaret . If we had not here some hope left to us , which we conceive of the felicity of the life to come , there were little difference between this World , aud Hell it self . Therefore ( to end this first point ) love it not : for he which loves it , hath not the love of God in him . But settle your affections on high , on God alone , in whose service consists true happiness . No Creature can be fully at rest , till it attain to the end for which it was created , but is restless till then . Now God is the object of Mans happiness , and the end of his felicity Nothing can satisfie Mans heart , but God , nor can it be at rest , ( though it possess the whole world ) till it return to him . The nearer to him the quieter . No Man hath perfect blessedness in this World. Vanitas vanitatum & omnia vanitas , said Solomon , who had his hearts desire as much as any . Usque quo filii hominum ? How long will ye have pleasure in vanity , in the things of this life , follow lies , in the false appearance of them . The World is a Hypocrite , covers his defects . It is a Harlot that bears her Lover out of doors , when their money is spent . I will conclude with Saint Augustine , Mare , terras , & omnia percurre , scrutare universa , & ubique misereris , nisi ad Deum refugeris . Travel over Sea and Land , and search all places , yet shalt thou be miserable and wretched every where , except thou have recourse to God. And in Gods service all good is to be found . If thou desire profit : Eye hath not seen , &c. what God hath prepared for them that love him . If length of dayes : Length of dayes is in his right hand . If pleasures : Pleasures for evermore . If honour : The Iust shall be had in everlasting remembrance . Them that honour me , I will honour . Blessed therefore are they which are undefiled in the way , and walk in the Law of God. Blessed are they which keep his testimonies , and seek after him with their whole heart . II. The second part of Gods service in general , is , To avoid that which he forbiddeth , that is , Sin. The difinition whereof , and how it cometh , you shall have out of St. Gregory . All sin is committed gradatim , by three degrees . 1. By Suggestion of the Devil . 2. By Delight of the Flesh. 3. By Consent of the Spirit . 1. For when the malicious Spirit suggesteth sin in the mind of Man , no delight in it follow , sin is no way acted . 2. But when the flesh beginneth to delight in it , the sin is begun to be in the birth . 3. Then ; if a Man descend to consent , upon deliberation , then it is plain that sin is committed . So that in the suggestion is the seed , in the delight is the nourishment , and in the consent is the full accomplishment . Now as vertue and goodness is for divers respects to be followed : So sin is to be avoided for many reasons . Because God hateth sin and sinners . The Psalmist calleth sinners Gods enemies . The ungodly and his ungodliness are both hated alike of God. Your iniquities have separated you from God. His hate may appear by the continuance of it . He visiteth the wickedness of the Fathers upon the Children , in the third and fourth generation . Seeing thou hast forgotten the Law of thy God , I will also forget thy children . 2. By with-holding good things from them . I will hide my face from them . I will take away the hedge of my Vineyard . I will not feed you . I will be to Ephraim as a Moth. 3. By the severe punishment of Offenders from time to time . Who gave Iacob for a spoyl , and Israel to the Robbers ? Did not the Lord , because we have sinned against him . For sin God drove our first Parents out of Paradise . The Angels from Heaven . Sodom and Gomorrah was consumed by fire . The whole World by Deluge . God drowned Pharaoh , and the Egyptians . Destroyed Korah , Dathan , and Abiram . The two Sons of Aaron , and of Heli. Ananias and Saphira . Ierusalem his own City ; and o● 600000. which went out of Egypt only two came into the Land of promise . Because God heareth not the prayers of the wicked . When they stretch out their hands , he will hide his eyes from them , and though they make many prayers , he will unhear them . God will not hear their cry , when trouble cometh upon them . If I encline my heart unto wickedness the Lord will not hear me . They shall cry , but he heareth not . He that turneth his ear from hearing the Law , even his prayer shall be abominable . Your sins have hid his face from you that he will not hear . Thou hast covered thy self with a cloud , that our prayers should not pass through . Though they cry in mine ears with a loud voice , yet will I not hear them . And therefore the hope of the wicked in Gods Mercy is vain , seeing he refuseth to hear them . Their hope is but like the dust blown away with the wind . Or a thin froth driven away with a storm . Or a smoke dispersed with a tempest . Or a guest that tarrieth but a day . Because the wicked live in bondage , in slavery to sin . For sin is a Tyrant , tyrannizeth over his followers . He that committeth sin , is a servant to sin . To the Instigators of it . The World. The Flesh. The Devil . And the flesh serveth the two other by sensuality , Appetitus Sensitivus . By which the wicked ( as the Apostle saith ) are sold under sin , as slaves in a Fair. And this made Solomon infatuated with his Concubines . It infatuates the Adulterer with his Adultery . The Covetous with his Riches . The Ambitious with his Honour . The Voluptuous with his Pleasures . It made Amnon commit Incest . And this cometh by privation of Grace , which should bridle their Affections , and by letting loose their Appetites , which are like Devouring Beasts . like Blood-Suckers . like The Pit unsatiable . Because they are in continual trouble , 4 like the raging Sea that cannot rest , whose waters cast up mire and dirt . There is no peace to them . 1. Their passions are concupiscible and Irascible . If the first cannot obtain what it would , the other is troubled . And by these two the whole man is disquieted . From whence are warrs and contentions amongst you ? are they not hence ? even of your own concupiscences , which fight in your members ? for ye lust , and have not . 2. No peace in their Consciences . Conscientia Improborum improbis ipsis adversatur ; The Conscience of the wicked is even an adversary to the wicked himself . An evil Conscience makes men fear shadows where no fear is . Mala Conscientia terret vel audadissimum ; An evil Conscience is terrible even to the boldest and hardest man. The witked flee where none pursueth . The sound of fear is in his ears . Timor Divina dispensatione malos comitatur . They have five thornes pricking them . 1. The enormity of their sin . 2. The offence done to others , crying like Abels blood . 3. The infamy which followeth sin . 4. The offence to God. 5. The fear of punishment . Tell me not , ( saith a Father ) of a wicked man , which fareth deliciously , is apparelled costly , is wealthy in substance , but discover his Conscience , and there thou shalt find fears , tempests , and troubles , arraigning , and executing himself , when none but God and his own Conscience know his own deeds . Who hath resisted God , and hath peace . Thou , O Lord , ( saith another ) hast so appointed , that the disordered soul should be his own tormentor . What greater punishment ( saith third ) than the wound of Conscience which is more to be shunned that death or banishment . A Man may avoid all things ( saith a fourth ) but his own heart ; from himself he cannot slee ; wheresoever he goeth , the guilt of Conscience followeth . His Conscience is ever in pain . 3. No peace in this world . In regard of the terror of Conscience , as is said . Of the infamy they receive by it . Of the fear of the pains deserved . Of the loss of temporal blessings . 4. They are without aid or comfort from God. Afflictions find them unarmed , unprovided to withstand them . They have no footing to stay them , no hand to help them , nor no Pilot to guide them : But they are swallowed in the Sea of tribulations . So that while the good rejoyce , they mourn . While they walk dry , these are drowned . And while they praise God , these blaspheme . By the same fire of tribulation , the gold ( the just ) is tryed ; and the stubble ( the wicked ) is consumed . The Red Sea drowned the AEgyptians , and saved the Israelites . Lastly , The end of the wicked is miserable . Their miseries do but begin in this world . And in their death they are Heirs to Serpents , Beasts , and Worms . They perish as if they had never been . Horrible is the end of the wicked . Evil in loss of the world their delight . Worse in the separation of body and soul. Worst in the Iudgement of both . Evil in the pains of the body ; in the fears of the mind ; in the afflictions for loss of temporal things ; in the afflictions for want of internal grace ; in the horror of the grave ; in the remembrance of sin committed ; in the fear to render an account ; in the terror in conscience ; in the terror for the sentence ; in the grief for loss of time of repentance ; and evil in the grief for ill-spending it . When they look back , they consider a short life ill spent . When forward , a long time to suffer for it . They grieve for losing the joy of eternity ; for mispending that time they had to get it ; for changing such unspeakable joyes , for such transitory pleasures . Their worm never dyeth , but gnaweth , and vexeth for ever . Dost thou desire then never to be sad ? Live well - for a secure Conscience passeth over sorrow lightly , and a good life hath joy ever attending it . To sum up all . Consider the Motives which perswade us to his Service , in doing that which is good . 1. Whereby we have peace with God , our Selves , our Consciences . 2. The Comforts in the Holy Ghost , who assisteth the good with faith , to adhere to Gods promises . With Hope , to expect the reward . Love to GOD. Obedience to his precepts . Humility in their actions . Patience in tribulation . 3. Gods readiness to hear their Prayers . 4. Their comfortable end . Then the facility , profit , and pleasure to do well . By a love to goodness , and hate to the world . Because it is Transitory . Because it is Miserable . Because it is Sinful . Because it is Deceitful . Et servite Domino in laetitia . Draw near to him with a pure heart , in assurance of Faith , our hearts being pure from an evil Conscience . And consider the Reasons why we should detest sin . 1. For Gods hate to the wicked . 2. For Gods rejecting their Prayers . 3. The bondage of the ungodly . 4. Their troubles in the passions of the mind , their consciences in this world without comfort from GOD. 5. Their miserable end . Et Servite Domino in Timore . Walk after God , and fear him . That thou mayest go boldly to the Throne of Grace : Find mercy , and receive help in time of need . A general Exhortation to Prayer . OF all the parts of Gods service , Prayer justly challengeth the first place : For , in as much as the best of Gods children are subject to many infirmities , and even the just Man falleth seven times a day , and that Mans life ( by reason of sin ) is exposed to many dangers , troubles and afflictions , it therefore behoveth us much , and concerneth us near , to seek out some remedy , as well to strengthen our selves from the assaults of our several enemies , that ( as much as flesh and blood will permit ) we fall not ; as to raise us again when we are cast down and dejected , either by the sight of our sins , or the crosses and afflictions of this life . And in this distress , what course shall we think upon to relieve us , or what means shall we find to aid and succour us . Certainly none other better than that which GOD himself of his goodness hath prescribed and commended unto us , and by his word hath commanded us to have recourse unto , whensoever we shall be thus afflicted , namely , Prayer , Call upon me ( saith he ) in the day of trouble . Come unto me ( saith Christ ) all ye that labour , and are heavy laden . Seek ye the Lord ( saith the Prophet ) and call upon him . Is any afflicted ( saith he , by the Apostle ) let him pray . Be instant in Prayer . Continue in Prayer . And the better to stir us to this duty , God hath added to this Precept a Promise also ; that we shall not lose our labours , or pray to him in vain ; for , No sooner shall we ask , but he will give : No sooner call , but he will answer and deliver . Nay , more , for if God perceive but our inclination to pray to him , he will prevent us , and before the petition is gone out of our mouths ; Before we call , he will answer ; and while we are speaking , he will hear . We may with confidence build upon it , that either he will give what we ask , or that which shall be more profitable to us . And as we have this Precept and Promise to provoke us to pray to him : So have we the Example ( not only of all the Saints of God , but ) of Christ Iesus himself : who ( while he was conversant in the flesh upon earth , though he were wholly without spot or blemish , wholly innocent , immaculate , and needing nothing , yet ) often and earnestly prayed , for our imitation . Among all the Evangelical Precepts or Counsels , there is not any one duty upon which our Saviour more earnestly beateth , or to which with more fervency he inviteth his Apostles or Disciples , than this of Prayer . The necessity whereof he enforceth ( among other places of Scriptures ) by the Parable of the unjust Iudge , and the poor importunate Widow . And indeed , Mans nature ever since the fall of Adam , being become earthly , carnal , and wretched , it cannot keep Gods Law , which is spiritual . Ego carnal is sum , saith the Apostle . Again , as long as we live in this vale of misery , we being compassed with cares , tentations , and afflictions , have no other means to free our selves from them , than to beg at the gates of Gods mercy , ( Ego mendicus sum , & pauper , I am poor and needy , saith the Psalmist ) either for grace , favour , and remission of sins ; or the mortification of our affections , spiritual comfort ; or lastly , for supply of temporal blessings . Neither can any so well conceive the necessity of this duty , as they who ( by the illumination of Gods Spirit ) see the miserable condition they are brought into , by reason of sin . And what would become of miserable Man , if this help were wanting , but being carnal , be wholly transformed into flesh ? The contrary effect whereto , Prayer worketh in us ; for it elevateth us from earthly to heavenly thoughts , whereby the heat and affections of the flesh are cooled and quenched ; Prayer being as the refreshing of the lungs to the heat of the heart , without which Man could not subsist . But admit there were no necessity imposed on us to pray , yet the dignity and honour we receive by Prayer should incite us to it : For Prayer ( as a Father well saith ( Is a familiar conference with God. By it we talk with him ( as it were ) face to face . By other of his Graces ( as in the Word and Sacraments ) he vouchsafeth to speak to us , by this we have access and speak to him , for what we stand in need of . And what greater dignity , what greater priviledge can be afforded to poor sinful creature : ( dust and ashes as we are ) than familiarly to talk with so great and powerful a God , and to have daily so free and easie admittance to his presence , to manifest our necessities to him , and to crave his supply and succour ? Nay more , to become his houshold servants , ( the Church being called his House ) a favour , which King David esteemed the fruition of one day , more than a thousand elsewhere . Then , if we consider the profit which ariseth by the performance of this duty , we shall be the easilier perswaded to undertake it : For , if nothing else quicken us , yet matter of benefit doth usually work with us , And assuredly , the benefit which ariseth by it , is , and ever hath been great ; for by Prayer we do not only obtain of God all good things pertaining to the sustentation of this life , ( as the necessaries thereof ) and the life to come , ( as the gifts and graces of the holy Spirit ) but we also prevent and remove by it all the dangers and evils of both lives : as the losses and perils incident to this life , and the punishment due to our sins hereafter . Prayer enlightneth , purgeth , and comforteth ; maketh tribulations seem light , breeds servency , begets confidence in Gods mercy , and overcometh all tentations . Take it away , and take the Sun out of the world , for without we wander in darkness . With what Medicines did the Saints heal incurable diseases , cast out Devils , raise the dead to life , tame wild beasts , quench the force of fire , nay , change the course of the Elements , & powers of Heaven , but by Prayer ? What should I say more ? By it we may do all things , without it nothing . If you please , you may take a short view of the wonderful effects which have been wrought , and the benefits which have been obtained , and the punishments which have been averted in former times , when recourse was had to God by Prayer . By it The Iews overcame the Amalekites . Samuel overcame the Philistines . Iudith overcame Holofernes . The Reubenites overcame the Agarens . Asa overcame the Ethiopians . Iehosaphat overcame the Ammonites . Ezechias overcame Sennacerib . Manasses was restored to His Kingdom . By it Hanna became fruitful . Elias obtaned sire from Heaven , as also rain and fair weather . By it The rebellious Iews escaped Punishment . The Ninivites escaped Destruction . Ezechias escaped Death , The three Children escaped the fiery Fornace . Daniel escaped the Lyons . Ionas escaped the Whale . The Disciples escaped Drowning . Peter escaped Bonds . Paul and Silas escaped Imprisonment . By it David stayed the Pestilence . The Lepers were clensed . The Centurions servant was healed . The blind received sight . The Womans Daughter were delivered from the Devil . The Mans Son were delivered from the Devil . The sick were made whole . The Widow of Sarepthas Son were revived . The Shunamites Son were revived . The Rulers Daughter were revived . Dorcas were revived . The Publican obtained Remission of sins . The Thief obtained Paradise . S. Stephen obtained Heaven . And lastly , That it is the surest remedy to the godly in time of affliction , appeareth by our Saviours example , who ( when he was in such straits , that he said , Undequaque trist is anima mea , usque ad mortem , My soul is exceeding sorrowful , even unto death ) went aside , and fell thrice on his face , and prayed , warning his sleepy Disciples to do the like . Now , Seeing that for these respects pray we must , in the next place we are to consider , How Prayer is to be made , that it turn not to sin . 1 1. Prayer must be made to God , and to none other . 1. Because God hath so commanded . For Prayer is a part of his Service and Worship ; and his Service and Glory he will impart to none else . Him only shalt thou serve . And Whatsoever you shall ask of my Father , not of Angels , Saints , or the like . 2. In regard of his Glory and Majesty , wherein he excelleth all others , and ought therefore above all to be prayed unto . 3. In regard of his singular Knowledge ; for he knoweth our necessities better than we our selves . 4. In regard of his Power and Ability to help us . 5. In regard of his willingness and readiness to relieve us . 6. In respect of the practice of all the Saints , and of Christ himself . Of Hanna , of David , of the Saints , of Christ. 7. In regard of the absurdity in praying to those which cannot help themselves , much less us . For to which of the Saints or Angels can be properly said , Our Father which art in Heaven , or Hallowed be thy Name , &c. But to GOD alone is this service to be done ; for he only saveth us , and besides him is no Saviour . And all this must be done in Christ Iesus , without whom , though Moses and Samuel should intercede , yet GOD would not pardon , but destroy ; for as no work of devotion can be acceptable to God without Him , so our sins are so odious , that except our prayes be offered by the mediation of Christ Iesus , they will never be accepted by God. We have an High Priest , that is passed into the Heavens , Iesus the Son of God , &c. 2 Secondly , Our Prayes ought to be made in Faith , for whatsoever is not of Faith ; is sin ; and whosoever desireth to have good success in his Prayers , ought to believe , and not to pray waveringly . This Faith makes our Prayers acceptable : For ( Prayer being the testimony of our Faith ) how will our Faith appear , if we doubt in our Prayers ? Si Fides deficit , oratio perit . Our Saviour said to the Petitioner for his deaf and dumb Son If thou canst believe , all things are possible to him that believeth . And to his Disciples , All things whatsoever you shall ask in Prayers believing you shall receive : Which lesson St. Iames also teacheth , If any man lack wisdom , let him ask of God , &c. But let him ask in Faith. Saint Iohn saith , This is the confidence we have in him , that if we ask any thing according to his will , he heareth us . Saint Paul also biddeth us , Come with the same confidence that we may obtain mercy . Again , As Faith is the foundation of all Vertues required in Prayer , 3 so Hope , certain and assured , is to be fixed and setled in us ( when we pray ) that God will perform the promises which he hath made , and that he will hear and grant those things which we shall desire , according to his will ; for the Devil is apt to perswade us , that our Prayers are in vain , either because God regardeth them not , or that it is needless to pray to Him , who knoweth before what we want ; or that ( whether we pray or not ) all things shall come to pass as God hath decreed ; and in these respects , that there is no profit in our Prayers . All which are but illusions , and clearly against the rule of truth , and practice of the Saints : In te speraverunt , saith David , Our Fathers hoped in thee , they trusted in thee , and thou didst deliver them . The Reubenites cryed to God in battel , and he was intreated of them , because they put their trust in him . Indeed , as Saint Bernard saith , a sinners prayers are hindered two ways , either with too little or too much light . He hath no light which neither seeth nor confesseth his sins , and he hath too much , which seeing them , despaireth of Gods mercy . Neither of these can be said to pray . How then ? The sinner ought so to temper his light , that he may not only see and confess his sins , but pray that they may , and hope that they will be forgiven . For it is in Prayer as in Repentance , Nemo potest agere poenitentiam , qui non speravit indulgentiam : No man can truly repent , that hath no hope of pardon for that he repenteth of : And none can be said to pray well , who hopeth not of Gods favour , in that for which he petitioneth . 4 And that our Prayers may the better ascend , they are to put on the wings of Charity , which is one of the fruits of the Holy Spirit : For without this quality , our Prayers will prove cold , heavy , and lumpish ; and will return empty unto us . This Charity is two-fold ; First , towards God ; Secondly , towards our Neighbour . 1. Towards God , in keeping his Commandements ; for our Saviour saith , He that keepeth my Commandements , is he that loveth me : And the Apostle saith , We receive of him , because we keep his Commandements ; that is , we love him so , that we are both to offend him . 2. Towards our Neighbour , which Charity is also manifested two ways . 1. In forgiving all injuries received from him , or by his means , after our Saviours rule , When you stand praying , forgive , if you have ought against any ; that your Father also , which is in Heaven , may forgive you our trespasses . And again , If you forgive men their trespasses , your heavenly Father will also forgive you : But if you forgive not men their trespasses , either will your Father forgive your trespasses , 2. Secondly , In praying for his wants , and supplying them to o●● powers , according to Saint Iames direction , Pray for one another . And to Saint Paul's , I exhort , that first Prayers , &c. be made for all men . And to encourage us to relieve them our Saviour pronounceth a blessing ●● all that are charitable in that kind Blessed are the merciful , for they shall obtain mercy . So that by this we may plainly see that if we be uncharitable , our Prayer will be barren , and unfruitful . 5 Fifthly , Humility must accompany these former Vertues . We must acknowledge our selves unworthy to receive any thing ; we are not to arrogate any thing for any merit of our own , but confess that we are nought but dust , pollution , and a masse of corrupption ; that we brought nothing into this world , nor have gathered any therein , but uncleanness . We must say with Iacob , Minor sum Domine omnibus tu is beneficiis , I am not worthy of the least of all thy mercies . And with the Publican ( whom our Saviour commended to us for a pattern ) deny our own unworthy 〈◊〉 deserve any favour . Which Humility of his ( as appeareth by that Story or Parable ) made his prayer more acceptable to God , than the vaunting and boasting of the proud Pharisee . And with David saith , A broken and contrite heart , O God , thou wilt not despise . And the Son of Syrach , The Prayer of the Humble pierceth the Clouds . And lastly , the Virgin Mary , He hath exalted the Humble and Meek . This Humility is likewise two-fold . 1. Of the Spirit . 2. Of the Body . 1. For by the First , we acknowledge the impurity of our souls , and confess our selves wicked , miserable , and wretched in our own eyes , and that our strength is not worth the coasting of ; which kind or manner of prayer hath ever wrought effectually with God. The Prophet Esay witnesseth it , To this man I look , even to him that is of a poor , and of a contrite spirit . And the Psalmist testifieth , how propense and propitious GOD is to such kind of Petitioners . The Lord is nigh to them that are of a contrite heart , and will save such as are of an humble spirit . And the blessed Virgin acknowledgeth that she found the fruits of her Humility , He hath regarded the lowsiness of his Hand-maiden . Secondly , We are to use an outward gesture , answerable to our inward devotion : We must manifest our Humility by a reverend posture of the body too . God is as well Creator of the body ( which is the souls temple ) as of the soul : and therefore expecteth to be honoured by both . And as it is not to be denyed , that the inward affections are to be regarded in the prime place ; yet it will not be unnecessary to observe with what postures the holy men in sacred Story powred out their petitions : Abraham ( speaking to God ) fell on his face , and bowed to the ground . Solomon , at the Dedication of the Temple , stood before the Lord , and spread forth his hands to Heaven . The Publican stood and smote his breast . Moses held up his hands to Heaven . Daniel , Stephen , Peter , and Paul kneeled . David kneeled , and lifted up his eyes . Lastly , our Saviour Christ ( every one of whose actions ought to be a rule to us ) sometimes fell on his face , sometimes kneeled , and sometimes lifted up his eyes when he prayed . Not that Gods worship is absolutely or universally tyed to these outward Ceremonies , but that they serve to stir up the inward intentions and affections , for while we kneel , and lift up our eyes and hands to Heaven , we shew our humility , and declare our ardent desire and confidence , that all our aid and help we expect from God , and none else . Therefore , the acts of humiliation , of casting dust on their heads , putting on sack-cloath , rending of garments , mentioned in holy Writ , are there set down to no other purpose , but to make their Humility that used them appear , and to be a pattern for us in after times . Neither is it without reason , that Man ( being a creature consisting of body and soul ) should serve his Creator with both , which makes us a perfect Holocaust or Sacrifice . And as we have yielded our members servants to uncleaness , and to iniquity unto iniquity : so we should yield our members servants to righteousness , unto holiness . And to this reverend gesture of the body , must be added the uncovering of the head . Our heads must be bare , and we must not pray so familiarly , as if we were speaking to our equals : For the higher and more eminent the person is whom we petition , the more reverend and submiss ought our behaviour be to him in our petitions . 6 In the next place , We must resolve with our selves , not to be impatient of delayes , ( as we call them ) if God seem not to hear us presently . But we must pray with Perseverance . Our Saviour himself ( immediately after he had prescribed to his Disciples that absolute form of prayer ) taught them also ( and us in them ) the effects of this vertue , by the Example of the Friend which came in the night to borrow Loaves . And shortly after by that of the Importunate Widow . Which effects also David , and the Woman of Canaan felt : Wherefore , not without good reason did St. Paul so often counsel this assiduity and servency in prayer . And though we make our conclusions by events , ( which we usually take notice only by ) that God is not moved by our prayers , nor we bettered by them ; we must resolve , that the fault is ours , and not Gods ; For either we ask things not to be prayed for . Or coldly , not intending what we desire . Or not with due reverence and patience . Or else GOD yieldeth not , either to inflame our zeal . Or to set an edge on our desires . Or to humble us . Or to prove us by adversity , as well as by prosperity . Or to try whether we serve him for our own ends , or his glory . Or else the time is not come which he knoweth meetest to grant what we pray for . Elias being persecuted by Iezabel , prayed , that GOD would take away his life , which GOD granted not presently , yet afterward took him into Heaven . Deus multos non jam exaudiat ad voluntatem , sed paulo post ad salutem ; God hears not many men presently according to their desire , but after a while he gives ear to them , to their good and salvation . Therefore we must not give over at the first , second , or third time . For no doubt , but he which said , Ask , and ye shall have , will also give what he promised , when he thinketh expedient that we should receive it . O tarry thou the Lords leisure , saith David . And let not us prescribe to God either time , place , or manner , but in all modesty , humility , patience , and perseverance , attend his good pleasure . Three other Qualities there are , which seem to depend upon this last Vertue of Perseverance ; for , as the difficulty to pray aright ariseth of three causes . 1. The Corruption of our Nature depraved by sin . 2. Evil custom or habit , in suffering our hearts to wander when we are at our Devotions . 3. The malice of Satan , who ( out of his inveterate hate to mankind ) intangles our thoughts with other matters , when we should intend this act . The Remedies therefore fit to oppose these , are . 1. A fervent desire to the action ; for what we zealously affect , we soonest compass . 2. That we be diligeut and couragious to overcome all difficulties ; for as all Creatures have a concupiscible nature , to obtain things necessary to preservation , so have they an irascible , to resist all obstacles which may be to their detriment . It must not be with us as with the sluggard , Vult & non vult , have a desire to it for the excellency , but give it over for the difficulty . 3. That we be attentive to what we are doing , and keep our hearts from vain and wandring cogitations ; Omni custodia serva cor tuum , quia ex ipso vita procedit ; Keep thy heart with all diligence , for there-out cometh life ; for as our heart is , so will all the actions be which proceed from it . For it is not a chill and cold Perseverance , or Expectation , that will serve our turns to prevail with God , but a fervent spirit to pursue the same . For God heareth not , ( at least regardeth not ) as not loud crying , long babling , or many tautologies , or repetitions : so neither cold , faint , and drowzy prayers , ( not intending , or minding what we pray for ) which proceed only from the lips : but it is the affection , and zealous desire of the devout , mixed with sighs , tears , and groans , not to be uttered , which move , and prevail with him , For God ( being a Spirit ) looketh to be worshipped in spirit . To which purpose it is that our Saviour Christ adviseth us , when we pray , to enter into our Closets , and to shut the door : intimating to us thereby , that we ( being alone , and private ) should cast away all publique wandering , and worldly thoughts , which trouble our devotions , and hinder us from lifting up our hearts unto God : and wholly , fervently , and considerately , bend our thoughts and desires unto him . And these retired Soliloquies , and private Meditations , and Conferences between God & our souls , and between our selves and our souls , have ever been much approved by the Antients . Our Prayer ( saith an antient Father ) ought to be in such manner as Hanna's was : She wept , and prayed , and her lips only were perceived to move . Let every one hear this , and imitate it ; especially they , who with extream babling , without all modesty , yet with loudness of voice , make their prayers . Let us therefore pray with sighs and groans : But withall taking heed , ( as much as we can , with Gods assistance , and our own endeavours ) that in the time of our prayers , no extravagant thought steal upon us , lest happily we have one thing in our hearts , and another in our tongues . And to this purpose also speaketh S. Basil , All our prayers ought to be made , not in syllables , but in the hearty affection of the soul. For how do , or can we think , that God will give us that for which we pray , when by our behaviour and gesture , our faint and weak sollicitation , we seem to him , that either we do not want what we pray for , or , that he will upon every slight and cold motion , be perswaded to give us what we desire ? Or how can we expect to be heard of God , when we our selves ( not being serious in our devotions , but diverted with other phantasies ) hear not , nor know what we do petition for ? The wise man therefore , giveth us good and wholsom counsel in this matter , Before thou prayest , prepare thy self , and be not as one that tempteth the Lord. Our prayers therefore must not proceed from the lips only ; for no man can assure himself that God heareth his prayers , who is so careless , and his thoughts so wandring , that he knoweth not himself what he prayeth for . Of the Time and Place for PRAYER . TAke a little taste of the Time when , and the Place where our Prayers are to be offered up to GOD. For the Time in general , the Places before-named , do , and may direct us . Pray without ceasing . Continue in Prayer . And pray alwayes . More particularly , Twice a day ( that is , Morning & Evening ) the Sacrifices were to be made . David prayed thrice , In the Evening , Morning , and at Noon-day : And seven times in a day . Daniel prayed thrice . In the morning before day Christ prayed . David prayed early . The Apostles at the third hour of the day . At the sixth hour . The ninth hour . And David at midnight . For the Place , In all places saith God. Every where , saith S. Paul. Christ prayed in the Desert . On a Mountain . In the Garden . Isaac in the Field . Peter prayed on the House-top , or Tarris . In the Congregation , saith David . To the Temple went S. Peter , S. Iohn , and S. Paul. And Christ bids us when we would be private in prayer , and not be molested , to go to our Closets . So that it appeareth , that there is no Time nor Place unseasonable , to offer up our Prayers unto God , as occasion shall be offered , though the chief Place for private Prayer is our Closet , and for publick the Temple , where one may stir up another by example , and where we ought to make publick confession of our Faith , and give publick thanks for Gods benefits . How to pray aright . BUt it may come to pass ( though we be prepared and fitted with all the former circumstances ) that we may pray , and not be heard , if ( in the last place ) we do not carefully consider to pray for those things which are fit and requisite for God to give , and for us to receive . For as Saint Iames saith , Many time : we ask , and receive not , because we ask amiss . For our better instruction therefore , we are to consider , that there be two sorts of Blessings to be required of God : First , Spiritual ; Secondly , Temporal . 1. The first part pertains to Gods own honour , and the good of our own souls ; as Faith , Hope , Charity , Thankful Hearts , Remission of Sins , and other of the same kind , which are meerly spiritual and heavenly . And these Blessings we may ( without doubt ) safely and confidently beg at GODS hands , and he will not deny them . 2. The Second , are temporal and indifferent ; as Riches , Honour , Health , Peace , Seasonable times , Children , and the like . And these are not to be prayed for , but ( according to Christs pattern of prayer , with thy Will be done ; or , according to Christs practice ) with a Not as I will , but as thou wilt : Or with the Leaper in the Gospel , Lord if thou wilt , thou canst make me clean . Saint Bernard disposeth these into three heads : Two , for blessings of this life , for the body , and soul , and the third , for the life to come : And in praying for these , he giveth three Cautions , with his Reasons : First , That our prayer for Temporal blessings , which the body wanteth , be restrained to things needful ; because many times we pray for things superfluous , to satisfie our pleasures . Secondly , That our petition for the graces of the soul , be free from impurity , because we oftentimes desire to have them for Ostentation . Thirdly , That our request for the blessing of Eternal Life , be in all Humility because many require it at Gods hands , as presuming upon their own merits . Our Prayers being thus qualified , being preferred only to God , in Faith , Hope , Charity , with God , and our Neighbour , Humility of body and soul , Perseverance , Fervency of Spirit , our souls and bodies attending to what we pray for , and in due Time and Place , praying aright , both for temporal and spiritual blessings , we shall ( no doubt ) by the mercy of God , through the mediation , intercession , and merits of Iesus Christ , obtain ( in his good time ) all things which shall be needful and expedient for us . Prayer divided into parts . DEvotions and Prayers , are either publick or private . 1. Private prayers are , whereby every particular Man prayeth to God , for those things which he wanteth . In which kind of devotion , we ought at all times to exercise our selves , because at all times we stand in need of Gods particular assistance : and therefore , we are tyed or limited herein , neither to time nor place ; for whether it be in the night , or morning , mid-day , or evening , at home , or abroad , in the City , or Country , in our beds , or at our work , if we call upon him faithfully , he will hear us . 2. Publick Prayers are , whereby the whole Congregation meet in a place , Dedicated to Gods honour , as well to praise his Name , as to pray for those things which shall be needful . For although Christians ought to pray privately , yet ought they not in the mean time to neglect the publick worship and service of God in the Church . For from the beginning it was held and observed as a duty required ; and therefore , before the erection and dedication of Temples and Churches , the Patriarchs , and holymen , erected Altars in certain places , where at set times of the day , they might offer Sacrifices , and publick Prayer to God. In the second of Ioel , you shall find a set and prescribed Form of Prayer for the Minister to use , together with the place , and the Congregation that were to assist . In the New Testament also , our Saviour Christ himself ( to encourage this holy duty of publick Prayer ) hath promised his presence amongst those that shall be assembled and gathered together after this manner . Therefore , whosoever shall neglect these publick Assemblies , sheweth and discovereth thereby , how little he regardeth Christs company or presence . These Prayers are also distinguished into these parts . 1. Invocation . 2. Confession . 3. Thanksgiving . Invocation consisteth of 1. Petitions for the good of our own Souls in Spiritual things . Bodies in Temporal things . 2. Intercessions , either in praying for the good of others , or against the evil of others . 3. Deprecations against evils , Spiritual . Temporal . Confession is threesold . 1. Of our Faith. 2. Of the Glory of God. 3. Of our own Sins . Thanksgiving is either 1. For deliverance from evil . 2. For benefits received . To these may be added Imprecation , either 1. Against the enemies of God incorrigible and irreconcileable . 2. Against the enemies of our Souls incorrigible and irreconcileable . So that these Rules be observed , 1. That it be not used for private hate , or revenge . 2. That we rejoyce not in any mans Destruction , 3. That we aim at their Correction . The use of the Lords Prayer . BEcause that our Saviour Christ hath taught us how to pray , and hath put the very words ( as it were ) into our mouths , which we should use in praying , I think it necessary to begin with the same , which he hath left unto us . 1. In respect of the Excellency of the Author of it , who was no less than God. 2. In respect of the Perfection of the work it self , ( the Prayer ) for it comprehendeth in it Petitions for all things which we stand in need of . 3. In respect of the Efficacy of this Prayer in working , for it cannot choose but prevail and work much with God ; for none knew the mind and disposition of God better than he which composed it , which was God. And let it not lose any part of the due praise which belongeth to it , in regard of the compendiousness , or shortness of it ; for it deserveth the more honour , because though it be short , yet it is also copious , and plentiful in matter , and therefore the more absolute and perfect . It is not therefore without cause that the Antients have given so many excellent Attributes to it . As the Abridgement of the Gospel , and our Faith. The Interpretation of our Desires and Hopes . The very Bond of Charity . And an inexhaustible Treasury . Yet let not any Man think , that our Saviour prescribed us this Prayer , as that we should use no other , but be tyed to the very words contained in it : but this we must conceive , that he made it to bridle our desires ; that though we make our Petitions , and frame them according to our several necessities ; yet , to keep us in compass , that we exceed not the limits , nor vary from the extent and bounds of this Prayer . The Use of it is twofold . 1. That we might be instructed by it , what is necessary in general to require of God , and not without need , seeing we ( being naturally blind in spiritual things ) know not what is fit to ask ; and many times we crave those things ( as Zebedees Children did ) which are unworthy both of God , and our selves , and might prove hurtful also to us , if they should be granted . And therefore ( under certain general heads ) he hath bounded the desires of the flesh , and taught us after what manner and rule we should square all our Petitions . For whatsoever we shall desire against the directions therein contained , dis-a-greeth from the will of God , and therefore is neither good , holy , nor profitable . 2. That we may be able thereby to conceive , frame , and make all our Prayers according to our several necessities , and after that Petition which sitteth us , as our occasions shall alter . The Lords Prayer Analysed . A Father , not a Lord. One being a name of love . The other of dignity . A Father not a Iudge . One being , a name of Goodness , Comfortable O 〈◊〉 , sub quo nomini desperandum . The ●●her of Power , Terrible . Who is able to resist his Power ? It is too proud a salutation ; For how much are we . By Nature , Dust and Ashes . By Sin , Bond-slaves to Satan . So much are we below him . Who then durst be so bold as to call the Father , but that Christ did command it ? For exceeding great is thy Majesty . And exceeding great is our Poverty . He is exalted above the Heavens , and his glory is above all the Earth . He humbleth himself , when he beholdeth the things in Heaven . And we are but worms , and leaves , driven to and fro with the wind . A wind that passeth away , and commeth not again . Yet we are bold to call thee Father ; for we come not of our selves , thy Son Christ hath taught us the form . Take notice of the words , they are thy Sons . 1. Father of all Creatures . In their Creation . Preservation . Governing . 2. Of Mankind , which he formed after his own Image . Other Creatures are but as a shadow to Man. For he endued him with understanding . And the Creatures not so . To him he gave precepts to order his life . To the Creatures only by blind instinct . He was Created in the condition of a Son. The rest , but as bondslaves . 3. Of Christians , more especially by Grace , Regeneration , and Adoption by Iesus Christ , his Son. A Father , but what Father ? There is no Father like unto thee . When my Father and Mother forsake me , then the Lord taketh me up . Thou art our Father , though Abraham be ignorant of us . Can a Woman forget the fruit of her womb , &c. Yea , they may forget , yet will I not forget thee . A most indulgent Father , to whom the Prodigal Son arose and went. Whom the insolvent servant besought . Though thou be a displeased Father , yet a Father thou art . Though I be a wastful and disobedient Son , yet a Son I am . Though I have lost the ingenuity of a Son , yet thou hast not lost the compassion and love of a Father A Father of Mercies . Whom we find so to be . By his inciting us to good . Confirming us in it . Pardoning our sins . Delivering us from tentations . Reclaiming us from sin . Crowning us with blessings . 1. If then thou be our Father , in are thy Sons . How great , what manner of Lord hast thou bestowed upon us , that we should be called the Sons of God ? 2. If thou be our Father , and we the Sons of God , how great is the honour , that we are as it were Gods ? 3. If thou be our Father , then are we Brethren to Angels as also to Men. to Saints as also to Mean to Christ as also to men . to Himself as also to Poor men And how great ought our love to be ? Let no man therefore extoll himself above his brethren , nor be ashamed to call any man his Brother , whom God hath vouchsafed to call Son. 4. If thou be our Father , how great is our Hope ? what are we to expect from thee ; Even all things which a Father giveth to his Children . What are we to render unto thee ? Even all duty and obedience belonging to Children : that thou mayest not repent thee , nor we be unworthy , either of our Creation , or Adoption . It is not without some reason from our Saviour , that the words Mine , or I , are not to be found in this Prayer . Our , is a word of charity , and unity . It is not My Father , as if God were any mans peculiar , but our Father , the Father of all , as he properly is , through , and in Christ. Our prayers are most powerful with God , when we express in them a fellow-feeling of the Necessities of our Neighbours , and Sympathize with them in their misery . This is Charity . Let every one of us therefore be as willing and careful to pray for others , as well , and as heartily as for himself ; considering , that in so doing , he prayeth for him , whom Charity hath made as himself . Christ bare us , and all our sins in his body . Let us do the like to one another in word and deed . For our Selves , Necessity compelleth us to pray , My Father . For our Brethren , Charity inviteth us to pray , Our Father . In these two words , Our , and Father , the Law and Prophets are comprehended . In Father , the Love of God. In Our , the Love of our Neighbour . And in these two words , the sum of the Gospel is contained . In Father , our Faith. In Our , our Charity . In these words we have a rule and direction to whom to frame our prayers . Unto thee shall all flesh come . Who have I in Heaven but thee ? saith King David . He is only able to hear us , and to grant our desires . It is true , we have Earthly Fathers ; but these leave and forsake us ; Their hands are shortned ; We call not to them , but to thee , which art in Heaven . Heaven is thy Throne . The Heavens declare thy Glory . Not that thou art included in the Heavens only ; for ( as Solomon said ) The Heaven of Heavens cannot contain thee ; but , as if that were thy Royal Palace , where the Elect shall enjoy thy blessed presence . Thou art Every where by thy Presence . Thou art In Heaven by thy Excellence . Thou art in Earth also . But they which come to thee , must be lifted up higher . I have lifted up mine eyes . Ultra montes expectare . Sursum Corda . A word of Hope . For if thou be our Father and Lord , and King of Heaven , then our Hope is , that our Inheritance is there also ; that thou wilt not deny us an Inheritance , that hast vouchsafed us the Title of Sons . Let us therefore take the wings of the Eagle , and be lifted up in our Meditations to Heaven , being made heirs thereof . Let us look up to Heaven , while we are upon Earth . Unto thee , O Lord , do I lift up my soul. I will lift up mine eyes to the hills , whence cometh my help . Out of the deep have I called to thee , O Lord. A word of Power . For thou art in that place , from whence at all times thou canst send us , Help in danger . Good things in need . Plagues for our offences . And though thou art a Father by thy Love , yet art thou in Heaven by thy Majesty and Power . Let us not therefore presume upon too much familiarity with him , as with a Father , but let his word [ in Heaven ] keep us in a submiss Reverence : For though Father and Son be of near Relation , yet a Son of the Earth , and a Father in Heaven , are of great distance . And let us be respective of his awful Majesty , and make our petitions to him in fear and trembling ; in all Humility and Reverence : And Let us not be rash with our mouths , nor our hearts hasty to utter any thing before him : For GOD is in Heaven , and we ( poor Creatures ) upon Earth , which is but his footstool . This Petition justly challengeth the first place . For , being thus intituled and dignified with the honour of Sons , we ought primarily to consider our duties what we should render back . And what should a Son desire more than the honour of his Father ? By this word we understand all the Attributes , by which God hath manifested himself , as his Majesty , Iustice , Power , Truth , Mercy , Goodness , &c. Blessed be thou our Lord , who hast given this power to men , To Hallow Thy Name , To Magnifie Thy Name , To Glorifie Thy Name , Which in it self is Holy. Which all thy works in general do sanctifie . Which all the unreasonable Creatures do hallow and praise in their kinds . Which all reasonable Creatures , as Angels and Men do glorifie . The Angels , and Hosts of Heaven . Men that are in Heaven already ( though In Earth ) by their works . In the Congregations . In Afflictions . Let us therefore glorifie it also ; and that not carelesly or slightly , but zealously and holily , in Thought , Word , and Profession ; For the whole scope of our Actions ought to tend to the Glory of GOD only . And , Lord , let thy Name be sanctified by others , besides us : Dilate this power of sanctifying thy Name , communicate it more and more to the Gentiles : Make thy Gospel to spread to the end of the Earth : From the rising of the Sun : to the going down of the same , let thy Name be great among the Gentiles . Not unto us , Lord , not unto us , but to thy Name give the glory . Thou art worthy , O Lord , ( and thou alone ) to receive honour , and glory . And His Name ought to be sanctified by us above all things : for all other things are for us , and we for His glory only . Not that God shall get any thing thereby , or that He hath need of our sanctifying : but in regard of the benefit which will accrew to us by it For this honour will be an honour to him that giveth it . And this praise and glory only , is profitable to the glorifier : It is not so any where , or in any thing else . He that glorifies God , him will God glorifie . Him that honours me , I will honour , saith God. Let thy Name therefore , O Lord , be Hallowed . And thine only . Let it be Hollowed , Inwardly . By Word . By Us. Outwardly . By Profession . By all Others . Let us not only salute thee in word , but imitate thee in deed , that we may be fit to glorifie thee , and be worthy to be called thy Sons . Give us a filial affection . The Spirit of Adoption . The Grace of Contrition . That we may say from our hearts each one of us , Father , I have sinned , I 'am no more worthy to be called thy Son. And This humble Confession is one of the wayes to honour God. My Son ( said Iosuah to Achan ) give glory to the Lord God of Israel , and make confession unto him . And let us also do it by refraining our tongue from irreverent speeches , and leading our lives carefully by the rule of Gods Laws . So shall we truly hallow his Name . So shall we truly glorifie him , and say , O Lord , our God , how excellent is thy Name in all the world . We praise thee , we bless thee , we worship thee , we glorifie thy holy Name . For thou only art holy , Holy , Holy , Holy , Lord God of Hosts . Quaerite primum Regnum Coelorum , Seek ye first the Kingdom of Heaven . GODS Name is more precious and dear to him than his Kingdom . But after his Name his Kingdom . In Name , He is alone without us , Sole and Singular . In his Kingdom , He communicates himself , and what is his , with us . In his Will , We dedicate our selves wholly to him . And therefore in respect of Gods bounty to us , this is the chief Petition of our good and happiness . For , In it we pray , First , for the comming of Gods Kingdom . That GOD may only rule over us . Secondly , For the destruction and eversion of the Kingdom of Satan . That he may have no more dominion over us . The Kingdom of GOD is threefold . First , of Glory . Secondly , of Grace . Thirdly , of Power . 1. Of Glory , ( hereafter ) which indeed should be the scope of our desires : For we ought so to live here , that we may desire ( without fear ) the coming of this Kingdom . So to be affected at our death , that we may joyfully , and without fear say , Lord , now lettest thou thy servant depart in peace . So to be affected in our life , that we may often say , and pray , When shall I appear before the Lord ? I desire to be dissolved , and to be with Christ. Come Lord Iesus , come quickly . 2. Of Grace , in this life in us , That we be not of their minds , who said , We will not have this man to reign over us . But subject us , O Lord , to this Kingdom , that easie yoke of thine , that in all things we may be obedient to thee . Govern us , and reign in us , that Satan or Sin reign not in our members . If thou be pleased so to rule in us here , we shall reign with thee hereafter . Cast Satan under our feet . 3. Of Power , for there are many Rulers in this world which oppose thy Kingdom . Arise , O Lord , and take the Rule into thine own hands . Reign thou therefore only over us . Govern us within and without . For as we are vexed inwardly by our selves , with civil warr : and domestick tyranny , so without also , by others . And that it may come in us , let it come into our Rulers . Make them like to thee in their Government . Let them rule to thee , not to themselves . Let thy Kingdom come within them ; for in thy Kingdom only are proper and fit Laws and Conditions to rule by . And because , when this Earthly Government is at the best , it is laborious and unperfect , hasten thy Kingdom of Glory , we beseech thee , wherein will be no cause of complaint , but all things will be absolute , and perfect . For which all the Creatures , together with us , earnestly wait , even with groans . For all the votes and desires of the Old Testament were pitched upon the first coming of Christ : and all of the New upon the second , looking for that blessed hope , and glorious appearing of the great GOD , and our Saviour Iesus Christ. Let it come to us , but not upon us . Certainly come it will , will we , nill we . Let it come to us , not against us . Let us feel the happiness of it ( O Father ) in coming , not the violence of it , in rushing upon us . In the mean time , let it come to us here , though not in the full fruition , yet in the certain hope and expectation . Say unto your souls , I am your salvation . It is not , Let us do thy will. Nor , Do thou thy will. But , Thy will be done . Thy absolute and eternal will which none can oppose . Which will take effect though all the world resist . Which will be done , because thou wilt have it done . Who hath resisted his will ? It is hard for thee to kick against the pricks . Thy revealed will ; holy and saving , which perswadeth us to be humble in Conversation , firm in Faith , just and charitable in Works , true in Words , to love thee with all our hearts , as a loving Father , to fear thee as a revenging God : to prefer nothing before Christ , ( who preferred us before all things ) and the like . This we may contradict . Let that be done as much as may be . Let both be done . Let us shew our obedience to thee here , as the Angels do in Heaven . All other Creatures obey thy will. The Sea passeth not its bounds . The Earth alters not its station . And all things else are obedient to thy will , only Man is disobedient to it . Thy will , and all thy will , without contradiction . Thy will , and all thy will , without exception . Thy will , and not our will. The Lords will be done . If the Lord will. Thy will be done in all things , as well pleasing as displeasing to us . Let not us argue or dispute what is profitable , what is unprofitable ; what pleasant , what hard to flesh and blood : but what thou wilt , let it be done . Let our blind and perverse will be led by thy most holy will. Graft thy will by thy Spirit into ours , as into barren stocks . If our wills be refractory to thine , root out , dissipate ours , and establish thine ; let thy will over-master ours , conform our wills to thine . Turn our Nill into thy Will. In Earth as in Heaven , Hallowed be thy Name . In Earth as in Heaven , Thy Kingdom come . In Earth as in Heaven , Thy Will be done . Let Heaven be the Pattern and Rule to Earth in all things . Let us begin to be on Earth , as we would be in Heaven hereafter . 1. As by thy blessed Angels . Oh that we might do thy will , and no less thy will now , than they that hope to be like them hereafter . 2. As thy Saints . Who are Heavenly , even Heaven upon Earth . 3. As the inward Man. The Spirit which is from Heaven ; that professeth it self delighted in doing thy will : that complaineth that it is hindred from doing it . Oh that the old Adam made of the Earth had been so ready to do it ! In Earth ; in all the Earth : But especially in this part of the Earth where we live . We are Earth , and of the Earth , let thy will be done in us . As in Heaven ; not as much , or as well : Nor with equal proportion , but likeness : Nor in as great measure , but with like affectinn , willingly , readily , faithfully . Let us imitate , though we cannot equal . We beg thy grace to do thy will , as thy Angels and Saints do it . But because many things hinder us , we say with Saint Augustine , Give us power and ability to do thy commands , and then command us what thou pleasest . And if our condition in this life will not admit so much , yet Lord accept our desires , which cry to thee , Thy will be done . And if our desires be unperfect also , yet hear our cry in the Prophets words , Our souls have longed to desire thy Laws , and Commandements alwayes . Here we may consider , 1. First , The excellent order and method of this Prayer : For what ought a Son before all things , and with more fervency desire , than the Honour of his Father , the Prosperity of his Kingdom , and Obedience to his Will ? 2. And in the next place , what is more proper to Children , than to ask Bread of their Father ? or what more necessary for them ? And in this Petition we are 1. To depend wholly upon his Providence . 2. To acknowledge him the Giver of it only . 3. Lastly , We are Patiently to expect it from him . In it we consider also , 1. What he is to give , Bread. 2. What manner of Bread. Our Bread. Daily Bread. 3. To whom he is to give it . To us . 4. When to give it . To day . There is in us a double Nature or Substance , which requires two sorts of Bread. 1. The Soul hath her viands to be provided . The Bread of Angels . The Bread of Heaven , the Word , the Bread of Life , Christ Iesus in the Flesh. Lord give us of this Bread evermore . 2. The Body also craveth its sustenance , its Bread , that is , all the necessaries of this life . Our Belly is a troublesome Clyent , and except it be satisfied likewise , it draweth our minds from thee . Thou , O Father , hast promised to add all things , if we first seek thy Kingdom . Behold we have sought it , give us therefore Bread , either fine , middle sort , or course , which of them shall seem good to thee . And give us that which may feed , and not choak us , either with the care of them , or neglect of Thee . Give us frugal , sober Bread , not dainty fare , Bread necessary , not superfluous : For we are not to take thought for the flesh , to fulfill the lusts thereof . In this word Bread , are contained all things necessary , and conducing to the maintenance and preservation of our lives . As Breathing it self . Vescitur aura aetherea . Sleep , to refresh our weary bodies . Honest hearts , by which we get our maintenance , And a competency of estate , are all particulars of that which is contained in the word Bread. And with Bread , give us , O Lord , The Staff of Bread. Health of Body . Wholesome Air. Content of Mind . Convenient Dwelling . Peace in our Dayes , and the like . Ours , as proper to Children , by a double right , of Prayer , Labour . Yet so ours , as first Thine , Thine by gift , because thou wilt , not because thou art our Debtor . Ours for use . For neither Thou , nor thy Angels , need this Bread : But we , being of corporeal substance , need corporeal sustenance . We , being Travellers , need our Viands . For our necessity , not for superfluity ; which may profit the soul , not hurt the body ; which may nourish the soul , not destroy the body . If the LORD will be with me , and will keep me in the way that I shall go , and will give me Bread to eat , and Rayment to put on , so that I return in peace , then the Lord shall be my God. Two things have I required of thee , deny me not them before I dye ; Remove far from me vanity and lies ; Give me neither poverty , nor riches ; feed me with food convenient for me : Lest I be full , and deny thee , and say , who is the Lord ? Or lest I be poor , and steal , and take the Name of my God in vain . When we say Ours , we speak not as if it were due to us , but of thy bounty given to us , and gotten and acquired by our labour , according to thine institution . Ours by labour . For if we be droans , if unprofitable burthens to the Earth , it is not ours , it belongs to others . If it be gotten by fraud , violence , or constraint , it is not ours . It is surreptitious . And that Bread is full of gravel . Let us therefore follow our vocations , and not make thee associate in our sin , by requiring Bread , being our selves idle and sloathful , or fraudulent and deceitful . So ours , as if we have more than we need , and any thing remain more than is necessary for our estate and condition , we impart and communicate it to those which want . And if we shall with-hold that which is superfluous from the poor and needy , we shall be thieves of that which is our own . It is therefore ours , so , that it may be other mens , by and through our hands . Give it thou . Bless thou the labours of our hands : for there are which labour , and yet want . But when it comes of thy gift , a blessing come with it ; and without thy providence our labours are in vain , the rather , because we are too prone to sacrifice to our own nets , and ascribe the enjoying it to our own labours . Therefore open thou thy Barnes , open thou thy Treasury : For when thou openest thy hand , every thing is filled with thy good . Except thou give it , we shall have no benefit by it ; it will nourish no more than a stone . Give it thou , for on thee we depend , to day , and to morrow , and all our life . Give it thou , not retribute , or pay . It is no Debt . Bread , and all other thy blessings are Donatives . Give it Thou . Break it thou , and give it , let not us take it our selves . For if thou give it , thou wilt give it in time , place , and measure : whereas if we take it , we shall observe none of these rules , but take it to the destruction of our own souls and bodies . The Petitions run along still with the rule of Charity . For when we say , give us , we speak not thus , To me , and my family . This word [ us ] is more general : as well to our Brethren , the Sons of the same Father , who want Bread , as to me , and my family . That is , This day of our life , This time . We are not to petition for an Age , being but of a day , and a particle of a day . For being uncertain of our dayes , why should we beg bread for uncertain times ? For we are not assured of life for an age , a year , or a day . Our life is but a day , and a day is the resemblance of our life : Yet , Providence is not hereby forbidden , or that none should lay up with Ioseph , or the Ant : But he that provides not before-hand , is more foolish than an Ant , nay worse than an Infidel . We must gather up the fragments : and the things we gather , provide , and lay up , must be justly gotten . We must not put our confidence in them , and we must bestow , aud use them well . Give us , O Lord , Bread convenient and meet , to serve us to day , and to morrow also . This is all the fruit , to take away sin . This Petition tacitely implies an acknowledgement that we are sinners . And indeed we are all sinners . If we say we have no sin , we deceive our selves and the truth is not in us . And therefore it is most expedient to ask forgiveness . For although God by his Omniscience is not ignorant of our sins , yet it shews well in us , to ask forgiveness for them . This benefit accrues by confessing them , that God is prone to absolve us . If we confess our sins , God is faithful and just to forgive them . And this detriment befalls if we continue in them without attonement , that they make a separation between God and us . Our iniquities have separated between us our God : and our sins have hid his face from us , that he will not hear us . We have great need to beg forgiveness for them , for Our iniquities have withholden good things from us . And why ? God hath set our sins as a cloud , that our prayers ( for good things ) might not pass through . And we know ( saith Saint Iohn ) that God heareth not sinners , that are not reconciled to him by confession . As long as our sins stand up against us , and are not remitted , we cannot hope to receive any good at Gods hands . Therefore , O Lord , not only give , but forgive also , both the guilt and punishment of them . And in this thy Mercy is manifested , that thou givest to those , who after they have received , must ask forgiveness . Give unto us who are thine enemies , and when thou hast given , forgive us also . Forgive us , for we confess we need forgiveness : And we have thy promises , and practice of remission , to those which confess their sins . 1. He that covereth his sins , shall not prosper : but whosoever confesseth , and forsaketh them , shall have mercy . And it shall be , when he shall be guilty in any one of these things , that he shall confess that he hath sinned in that thing , &c. And the Priest shall make an attonement , &c. If they shall confess the iniquity of their Fathers , with their trespasses which they have trespassed against me , &c. Then will I remember my Covenant , &c. If we confess our sins , he is faithful and just to forgive us our sins . 2. Thy practice is seen in divers examples . Of David , by his own confession : I said I will confess my sins unto the Lord , and so thou forgavest the wickedness of my sin . By the mouth of Nathan . David said unto Nathan , I have sinned against the Lord. And Nathan said unto David , The Lord also hath put away thy sin . Of the Prodigal Son. Of the Publican . Of Mary Magdalen , and divers others . Yet thou hast not dealt so with the Angels that fell : Their sins are not , will not be forgiven : Ours may in thy good pleasure . We are unworthy . Let us not be unthankful . They be Debts which we owe , and pay not , but detain against the will of the Owner . We are Debtors to thy Commandements , being thy Creatures , and created to the keeping of them . As often then as we omit , and have undone those things which thou commandest us to do , and commit those things which thou forbiddest , we detain a Debt , and become Debtors or Trespassers . We see then that all men are sinners and debtors . That there are sins which deprive us not from the Sonship of God. That there is place and time for remission after Baptism . Now of our sins , some are committed Ignorantly , others Of knowledge . Unwillinlgy , others Willingly and greedily . Before our calling , others Being called . Against God , others Against our Neighbours and our selves . In heart , others In word and deed . By our selves alone , others With others either as authors or provokers . Of Commission , others Of Omission . Secretly , others Of which our heart reproveth us And in all these is the root of bitterness . Forgive them , O Lord , retain not the offence : exact not the puunishment due for them . Be reconciled to us , by laying aside thy just displeasure by receiving us to thy favour and grace . Connive at them while they are doing . Bring them not into question , call them not into examination , nor us to account for them being done . And the hand writing that is against us , Tear it . Hang it upon thy Sons Cross. Cast it behind thee . Drown it in the Sea. And as the morning Cloud , make it to vanish away , and come to nothing . Forgive them , because he that taught us thus to pray , ( our Surety ) hath paid , and discharged these Debts . Not only my trespasses , but the offences of my brethren . There is in this Petition a brotherly Charity also ; and as Christ transferred our sins upon himself , so charity takes our brothers sins to us , and makes us pray for them . And it is but Iustice also , to pray for the sins of others , in regard many offences are committed by them by our perswasion or example . Not only my trespasses , but the offences of mine enemies . As thou forgivest us , so forgive our enemies also . And this is the highest pitch of charity . Forgive , and it shall be forgiven to you , was thy Sons promise . Blessed be thy name for propounding so easie a condition to us . To forgive a mite , and be forgiven a talent . Oh happy exchange , to receive gold for dross ! a pearl for stubble ! Oh happy necessity , imposed on us thus to pray ! For a malevolent mind can neither be lifted to God , nor quietly and peaceably conversant with men . And while he makes us like himself by this condition , that is slow to wrath , and ready to forgive , he makes us also acceptable to himself , and substitutes us as it were in his own place , gives us power to forgive offences . Blessed therefore be Thou , O Lord , for dealing thus mercifully and wonderfully with us , in teaching us daily to pray thus , and daily to forgive , and to be forgiven . And that dost bind us by this condition of mutual forgiveness . For he that forgiveth not , prayeth against himself , and in effect thus prayeth , Lord forgive not me , for I do not forgive . If we perform not what we say we do , we shall never be forgiven . And it is but due on our parts to forgive others . For God hath already forgiven us for Christs sake : we promise then no more than we owe to him already . Grant us therefore grace , O Lord , to follow thy example , fully and freely to forgive the offence , and not to retain the punishment , or any malice to those , whom we seem to forgive . We petition well and rightly , let us do it effectually henceforth . That thou mayest not have cause to say , Ex ore tuo te judico . Thou hast not , nor shalt be forgiven . When we say [ as we ] we promise not a pari , but a simili ; not so much in quantity , but the like in quality . For we ( God help us miserable sinners ) forgive imperfectly , but God freely and absolutely . Neither do we say it , O Lord , as challenging , or meriting any forgiveness by our forgiving , but to shew our conformity to Thee in forgiving . We cannot better discover our selves to be thy Disciples , or Children , than by being pittiful , and ready to forgive and pass by offences . There are two sorts of Tentation , 1. Of Tryal . 2. Of Deceit , or Seducing . 1. That of Tryal is , when God doth any thing to prove the constancy and affection of his servants , and this is good . As were the tryals of Abraham , Iob , and his People . 2. That of Seducing , is , when we are tempted by the Devil , his Ministers , or our own Flesh , to forsake God , and his Commandements ; and this Tentation we pray against . For what benefit shall we reap by forgiving our old sins , if we contract new ? O Lord , not only be pleased to pardon that which is past , but prevent and keep us from committing the like . Let us not be encouraged to sin , because of thy bounty in blotting out our former offences : but rather to thankfulness , for thy mercy , and to care , that we offend no more . Deliver us from that which is past . Subvention . Keep us from that which is to come . Prevention . Lest we turn with the Dog to the vomit , or the washed Sow to the mire . It is enough that we have spent the time past in the works of the flesh . For the enemy is never readier or nearer to us , than when the house is swept clean . Therefore the danger being so near us , give us grace , O Lord , to be the more wary of him . Behold , O Lord , the roaring Lyon , seeking whom he may devour . He is at hand to ensnare us , either with his own malice , the delights of the world , or the pleasures of the flesh . If he cannot prevail by fair means , he endeavours by force to compel us ; If he cannot puff us up with delight , then he attempts to deject us with sorrow , if thou be from us . Wherefore , O Lord , forsake us not , and by forsaking us , lead us into tentation . For of our selves , without Thee , we have no power to resist him , nor hath he , without Thee , any power to tempt us . Let us not flee to the Enemy , O Lord , being overcome , either by his insulting over us : nor suffer us to descend to conditions of peace with him , to pacifie him with our yielding , hoping thereby to make him more mild , for that will not be . Let us rather look up to Thee , lest we yield to his violence , or give credit to his craft , presuming either upon our own strength , or destitute of thy help . Let us perceive his snares by thy light . Let us resist his assaults by thy strength and power . Let us neither do evil , or omit that which is good , by being tempted . Let no Tentation , but such as is common to Man , take hold on us . Let it be as Christs Vanne , winnowing that which is evil from us , and not the Devils Sieve , casting through it that which is good . Let us come out of Tentation , as purified silver , and not be burnt as dross . Give us a happy issue with our Tentations . Let it be to the tryal of our Faith , and the confusion of Satan . Lead us not further in , than thou wilt bring us out again . If in thy Iustice thou lead us in , yet in thy Mercy lead us out . Lead us not to leave us . Thou , O Lord , temptest no Man ; thou leadest none in , but those that first led in themselves , nor hardnest any , but those who first hardned themselves . Leave not , give us not over to Satan , nor our own wills . Let us not be rebellious , and provoke the Tempter ; nor love danger , lest we perish therein . It is a dangerous thing to be tempted , for the uncertainty of the victory . It is Presumption to desire it , but Humility to decline it . It is joyfully to be endured , but by no means to be desired . Lead us not , or rather bring us not in , do not necessitate us . There is difference between tempt , and lead into tentation . The first is Satans act , the other oft-times is Gods. GOD led Christ into the Wilderness , but he was tempted by the Devil . If it be thy pleasure to suffer us to be led in , yet bring us back , as thou didst our Saviour . The Tempter often assayles us , O Lord , do not thou deliver us into his power , to be sifted ; but if thou loosest his reins for a time , as thou didst sometimes in Iob's case , yet moderate the combat between us , we pray thee , and either lessen the tentation , as our strength abates ; or increase our strength , as the tentation grows strong , that we may have a joyfull issue from it . For if we neither overcome , nor ( being vanquished ) become more humble and cautious thereby , the tentation will be to our destruction , not to our tryal . Let it therefore be to our correction , not to our condemnation , we beseech thee . Not only Lead us not in : that is not sufficient , except thou deliver us also . If we cannot be free from tentation , yet deliver us from the evil of it . From tentation that is evil . All things are Evil which divert us from thee ; but especially that evil enemy of thine , and for thy sake our enemy ; for he is not our enemy , in respect of our selves : we are not of such strength , as that he should desire to oppose us ; but he is our enemy , because we are thy Children , and belong to thee . Deliver us , O Lord , from the evil of his bondage . Let GOD arise , and let his Enemies be scattered . Let not the Enemy be able to do us violence , nor the Son of wickedness hurt us . Deliver our Souls , O Lord , From the neithermost Hell. From the power of the Dog. From the Lyons mouth , and the horns of the Unicorns . Out of the mire , that we sink not : From the deep , and let not the pit shut her mouth upon us . And deliver us , not only from him , but from his malice also . From whatsoever poyson he hath breathed on the Creatures . From the enmity of the World. Take us not from the world , but deliver us from the evil of it . From whatsoever is evil in our flesh . Deliver us from our selves , as we are evil . Deliver us also , as from the evil of sin , so from the evil of punishment . From the evils and miseries of this life . Especially of the life to come . O Lord , we are oppressed , undertake for us . Lord , carest thou not that we perish . We are brought into bondage by sin , Captives to Satan , and lyable to thy wrath . We are not able to match with our enemies by our own strength . Assist us thou , and deliver us . Deliver us by thy Son , and we shall be free . He overcame the Devil , and the World. He overcame them in himself : Let him overcome them also in us . He overcame the Devil in himself , by breaking his head , dis-arming him , and diminishing his power . Let him overcome him in us , by giving us the Armour of the Spirit , and increasing our strength and grace . Deliver us from the evil of sin , that it have no dominion over us , à parte ante . Deliver us from the evil of sin , when it hath prevailed over us , à parte post . And that presently and speedily , if that it seem good to thee : But if not so soon as we desire , yet let thy deliverance come certainly . Lest the pit shut her mouth upon us . Deliver us from evil , especially from that evil , that carries with it a shew of good . When the Enemy pretends to condemn that which is evil , and to approve that which is good . From the Devil at Noon-day . From Satan transforming himself into an Angel of light . From pleasing Errors . From sins declining and bending to the right hand : savouring of politique wisdom . Deliver us , O Lords From rebellious hearts . From polluted lips . Throats like open Sepulchers . Tongues talking vanity . From evil and lustful eyes . From uncircumcised ears . Deaf like the Adder . From hands slow to good . From feet swift to evil . From a forehead of brass ; and a neck of Iron . From these , and all other evils , Deliver us , O Lord. Lord , be thou our help , for vain is the help of man. Deliver us so , that we may be freed , not only freed , but free . So free from sin , that we may be servants to righteousness , and so long servants to righteousness , that at length we may be adopted into Children , heirs and co-heirs with Christ. Thine is the Kingdom . The Kingdom is the Lords , saith David . Two thing are considerable in this Conclusion . 1. The Confirmation of our Faith , we believe that we are heard of GOD , who is able and willing to give what we desire . 2. The End whereto we ought to refer whatsoever we desire in our prayers , The Praise and Glory of GOD. Thou art a King , and wilt hear thy Subjects . Thou hast right and authority to bear rule ; and free command over thy creatures , the works of thy hands . By thee Kings rule , and unto thee must they surrender their Crowns . All Potentates are but subordinate to thee , thy Vicegerents . For though God was pleased to stile Nebuchadnezzar King of Kings , as having many petty Kings under him , yet is he himself , and he only , the King of Kings . For he ruleth over all , as well Kings as others . The Kingdoms of the world are become the Kingdoms of the Lord. Thou art the great King , as thou speakest thy self . Thou removest , and sertest up Kings . And thy Kingdom is not temporary or of short continuance , as other Kingdoms are : but it is an everlasting Kingdom . Thy Throne endureth for ever . The Lord is King for ever aud ever . Thou art the King eternal . Thou hast power and strength to manage this Kingdom . Thou art mightier than our adversaries . Who is able to resist thy power ? This power of thine hath been felt in all ages . Who can do like thee , or what God is like thee ? Thou rulest by thy power for ever . And this power is proper only to thee . Thou hast spoken it , and David hath heard it more than once , that power belongeth to God. And that no small power neither . Great is our Lord , and of great power . Saint Paul calls it , the exceeding greatness of his power . His mighty power . Moses in his Song calls it , glorious power . So Saint Paul. Therefore thou , and thou only canst give us what we ask . Great is the glory of the Lord. Glory and honour is in his presence . He hath set his glory above the Earth and Heavens also . He is rich in glory . He is the only King of glory . And therefore thou expectest of us , that we should give glory to thee . And , O Lord , our intent is to glorifie thee . We ask these things , as meaning and intending to use them to thy glory , and say with the Angels , and Quire of Heaven , Glory be to God in the highest . And with all the Creatures in Heaven , and Earth , and under the Earth , and such as are in the Sea. Blessing , honour , and glory , and power , be to him that sitteth on the Throne . And this Kingdom , Power , and Glory , endureth not for a season only , but for ever : there shall be no end of it . Thy Kingdom is everlasting , saith David . Thy Power everlastiug , say , and pray the Angels . Thy glory is ever also . Let us therefore say with those Heavenly people , Allelujah , Salvation , and Glory , and Honour , and Power , unto the Lord our God. Behold , O Father , we have ( according to thy Sons directions and form ) presumed to crave those things which we want . We have made our necessities known to thee . We stedfastly believe that thou art able to supply our wants . We desire of thee , that thou wouldst grant us those things which we have craved of thee . We look up to thee , we sigh and groan , and pray thee to confirm our votes and wishes with thy Seal , Amen , So be it . Grant us our Petitions for his sake , that sent us to thee , and that is a true and faithful witness , and in whom all thy Promises are Yea , and Amen . Honour him in us , who deserve of our selves ( without him ) no good , but much evil at thy hands . And say to our Petitions , Amen , So be it . O Almighty LORD , and our Heavenly Father , whose fatherly power and goodness is seen in the Creation , Preservation , and Governing of all things , and upon whom , as a Father , we wait and depend for all that is good : who art in all places by thy presence , but especially in Heaven by thy Excellency ; We thy poor Children , whom thou hast preferred before the rest of thy Creatures , do , from the bottom of our hearts , wish and desire , that thy Name may be Hallowed , glorified , and magnified , from the rising of the Sun , to the going down thereof , even through all parts of the World : And that it may the better spread from one Nation to another , give us grace ( who have received the Adoption of Children ) so to walk before thee in holiness and righteousness , that the Heathen , who have not known thy Name , seeing our good works , may glorifie thy Name , together with us . Thou seest , O Lord , that we have many Tyrants amongst us in this life ; as the Devil malicious and cruel ; the World vain and curious ; the Flesh frail and deceitful ; and our own Will vile and corrupt ; all which do impetuously tyrannize over us , and oppose themselves against thy Kingdom . Arise , therefore , O Lord , and suppress these Tyrants , and rule over thine and our Enemies by thy power , and in us by thy grace , that we may hereafter be Subjects in thy Kingdom of Glory . Let thy Kingdom come , and govern us by thy Providence , defend us by thy Might , lead us by thy Spirit , and teach us by thy Word , Drive far from us the Prince of this World , and do thou only Rule in us . Give us grace to follow the example of thy blessed Angels , and all other thy Creatures , who readily and joyfully do thy will. Let our wills follow thine in all things , and let nothing be displeasing to us , which thy Will hath decreed , either for our prosperity or adversity . Let us do nothing contrary to thy Will , but let the performance and execution of thy Will , be the whole scope and aim of our thoughts , words , and actions . And to this end , give unto us thy holy Spirit , which may direct our wills , enlighten our understandings , mollifie our hearts , and make them obedient to thy Will. We further cry unto thee , O Lord , ( who givest food to every living creature , and feedest the young Ravens that call upon thee ) and pray thee , that thou wouldst likewise give unto us this day our daily Bread. First , and above all , the Bread of Life , which may nourish us spiritually : and after that , Bread for our bodies , to sustain Nature . Give us , we beseech thee , all things necessary ( not superfluous ) for this life : and grant that we , using thy blessings as becometh us , may be strengthned and enabled to pass this life quietly and soberly , and at the end of these our dayes , by the merits and intercession of our Saviour Iesus Christ , obtain life eternal . And for as much , O Lord , as we know thou hearest not unrepentant sinners , and that our sins have ( long since ) prevented our prayers , and ascended into thy preiuce , to stop the current of thy mercies , and to call for vengeauce against us : O Lord , behold , that we earnestly repent us of them , and are heartly sorrowful for them . Wherefore we humbly pray thee , for thy great mercies to mankind , in thy Son Christ Iesus , that thou wouldst be pleased to be reconciled unto us , and to forgive us our Trespasses . Enter not into Iudgement with us , for if thou do , no man is able to abide the mildness of thy Iustice , much less the severity of it . Give us also grace to follow the example of our blessed Saviour , who forgave his Enemies , and prayed for them , that we may forgive them that trespass against us : Lest , when thou comest to Judgement , thou dealest as severely with us , as thou didst with him , who had much forgiven , and would not forgive a little . Thou knowest , O Father , how unapt we are of our selves to think a good thought , much less to resist so great Enemies , as are hourly ready to assail us . Suffer us not therefore to be tempted above our abilities ; neither ( by forsaking us , or with-drawing thy hand of protection from us ) Lead thou us into Tentation : but , Lord , so strengthen us , that ( although it be not good for us , to be altogether free from Tentation , yet ) by thy aid and grace , we may have a happy issue , and joyful deliverance from it : And as we have humbly prayed thee , not to lead us in : So we further desire thee to deliver us out of all evil . For as long as we remain in this flesh , we shall have contiuual strivings and wrestlings with divers evils , but especially with the evil Spirit , the Enemy of Mankind , who omitteth no opportunity to bring us into his bondage . But we are comforted , O Lord , with the assurance of thy mercy , which can effect and work more to our salvation , than his Malice to our destruction . Grant therefore , O Lord , that we may be delivered from all evil , and from all our Enemies spiritual and temporal , that so , we may serve thee ever hereafter , in holiness , and righteousness , all the dayes of our life . All these Blessings we have been the more confident to beg of thee , O Lord , because we know assuredly that thou art King of Kings , none hath absolute power within thy Dominions but thy self , and that thou hast power also without resistance , to maintain thy right , and defend thy Subjects , being able to give those things which are necessary for those who call upon thee faithfully . And we lastly pray thee , that seeing it will be for thy glory , to grant those things which we have desired that with the bestowing of them , thou wilt also give us thy grace , that we may use and employ them to that end for which thou gavest them , even thy Honour and Glory . That so being thy true servants here , we may be glorified with thee hereafter , who art Lord of all glory to all Eternity . Having thus discovered and laid open our necessities to thee , O Lord in that form and manner which thy Son directed us , we humbly pray thee , to say Amen to all our Petitions . In his Name , and for his merits sake , we pray thee , to grant them . For though we have no deserts to challenge them , yet his merits are numberless , by which we plead for them . And with this Sacrifice and Oblation , we are bold to come unto thee , not only craving pardon for our sins , but supply of our necessities . We come not to thee of our selves , presuming of any thing in us ; but we are sent by thy Son Iesus Christ , who hath commanded us , with confidence to press unto thy Throne , and in his Name to ask whatsoever we shall need , either for this life , or the life to come . And as he hath sent us , so hath he also put into our mouths , words meet for our request . O Lord , take notice of the stile , it is his own , and for his sake , say to what we have required , Amen . So be it . And thou , O blessed Saviour , God and Man , intercede ( we beseech thee ) for us : for thou only art our Advocate , Mediator , and Intercessor to the Father . Cover our imperfections and nakedness , with the robes of thy righteousness , and supply our poverty with the riches of thy merits : and cast nor those from thy favour and grace , whom by Nature , thou of thy goodness , hast vouchsafed to make thy Brethren . Who livest and reignest , with the Father , and Holy Spirit , now , and for ever , Amen . Petitions for Spiritual Graces . OH that my wayes were directed to keep thy Statutes , O LORD . Blessed is the man whom thou teachest out of thy Law. Open mine eyes , that I may see the wonderous things of thy Law. Teach me to do thy will , for thou and my GOD , let thy good Spirit lead me into the Land of Righteousness . Give me Grace , O LORD , To know , that in me , ( that is , in my flesh ) dwelleth no good thing . To abstain from fleshly lusts , which fight against the Soul. To keep in mind alwayes , Thou the World passeth away , and the desire thereof ; And that the benefit which a Man getteth by the World , is nothing but Destruction . Truly to say , I have remembred thy everlasting Iudgements , and my Son receiveth comfort thereby . O thou that givest Grace to the humble , give me Grace to be humble . Give me a good heart , which hearing thy Word , may keep it , and bring forth fruit with patience . O Lord , Let me find Grace in this eyes . Let me find a place and time of Repentance . Let me not receive thy Grace in vain . Let me not fail , or fall from it . But let me continue in it . And let me grow in it . To the end of my dayes . Give me , O Lord , the works of Repentance Carefulness , Give me , O Lord , the works of Repentance Defence , or clearing my self , Give me , O Lord , the works of Repentance Indignation , Give me , O Lord , the works of Repentance Fear , Give me , O Lord , the works of Repentance Vehement Desire , Give me , O Lord , the works of Repentance Zeal , Give me , O Lord , the works of Repentance Revenge . Give me Grace to think upon and do Whatsoever things are True , Give me Grace to think upon and do Venerable , Give me Grace to think upon and do Honest , Give me Grace to think upon and do Iust , Give me Grace to think upon and do Pure , Give me Grace to think upon and do Lovely , Give me Grace to think upon and do Of Good Report . Give unto me , O LORD , Humility of Heart , Give unto me , O LORD , Charity to my neighbour Give unto me , O LORD , Patience of Mind , Give unto me , O LORD , Temperance of Life , Give unto me , O LORD , Chastity of Body , Give unto me , O LORD , Contentedness of Mind , Give unto me , O LORD , Alacrity of Spirit . Give unto me , good Lord , Perfect knowledge of my Sins , Give unto me , good Lord , Hearty sorrow for them , Give unto me , good Lord , Perfect hatred against them , Give unto me , good Lord , Fervent love to all Goodness , Give unto me , good Lord , True obedience to thy Will. Give me Grace , O Lord , to adde To Faith , Vertue . Give me Grace , O Lord , to adde To Vertue , Knowledge . Give me Grace , O Lord , to adde To Knowledge , Temperance . Give me Grace , O Lord , to adde To Temperance , Patience . Give me Grace , O Lord , to adde To Patience , Godliness . Give me Grace , O Lord , to adde To Godliness , Brotherly Kindness . Give me Grace , O Lord , to adde To Brotherly Kindness , Charity . Give unto me , O Lord , The Fruits of the Spirit , Love , Give unto me , O Lord , The Fruits of the Spirit , Ioy , Give unto me , O Lord , The Fruits of the Spirit , Peace , Give unto me , O Lord , The Fruits of the Spirit , Long Suffering , Give unto me , O Lord , The Fruits of the Spirit , Gentleness , Give unto me , O Lord , The Fruits of the Spirit , Goodness , Give unto me , O Lord , The Fruits of the Spirit , Faith , Give unto me , O Lord , The Fruits of the Spririt , Meckness , Give unto me , O Lord , The Fruits of the Spirit , Temperance . Give unto me , good Lord , Contempt of the World. Give unto me , good Lord , Hatred of Sin. Give unto me , good Lord , Loathing of the flesh . Give unto me , good Lord , Desire of Heaven . Give unto me , ô Lord , A right Faith to live well . Give unto me , ô Lord , A sure Hope to persevere well . Give unto me , ô Lord , A perfect Humility to obey well . Give unto me , ô Lord , A true Charity never to be divided from thee . Give me grace , O Lord , to be content with that which is necessary . To despise that wich is superflous . Grant , O Lord , That I may so live , that I repent not to have lived . That I may so live , that no man may know I have lived amiss . That I may so live , that I may alwayes live . That dying I may live , and living I may dye , and say with a chearful Spirit , Lord , now leitest thou thy servant depart in peace . I desire to be dissolved , and to be with Christ. Amen . Prayers for Spiritual Graces . O Blessed Lord Jesus Christ , who art my only Tutor and Instructer ; and from whom I have learned whatsoever I know ; I beseech thee , that thou wouldst further teach me those things , whereof I am ignorant , and which are necessary for my Salvation ; that thou wouldst keep me in things which I have already learned , and rectifie me in those matters , wherein ( as a man ) I erre : Strengthen me , and make me firm , wherein soever I waver , and am doubtful ; and keep me from that which is erronious and hurtful . Above all things , O Saviour , strengthen my Faith , and give me grace daily to prosit in the knowledge and understanding of thy Holy Word , and so govern all my actions by thy Holy Spirit , that my life may be answerable to my knowledge ; and that I may shew the fruits of whatsoever I have learned , by my good and religious conversation . Give me a firm and assured hope in thee , and thy gracious promises , that in all my troubles and necessities , I may be evermore confident in thy mercy . Be unto me a strong Tower of defence , against mine Enemies ; that whether the World allure me , the Devil assail me , or the Flesh rebel , I may fly unto thee for refuge . And although thou presently put not forth thy hand to help me , but defer thy comfort , according to thy good pleasure ; yet keep me from doubting or despairing of thy aid , because thy promises are sure . Give me a fervent Love , and perfect Charity to my Neighbour ; that I may be as kind to him , and as careful of him , as of one who is a Member with me , of the same Body , whereof thou ( O sweet Saviour ) art the Head. Let my love to him be sincere and unfeigned , which may charitably relieve him in his wants , patiently bear with his infirmities ; and willingly forgive him all his trespasses against me . Create in me , I beseech thee , a pure , mild , peaceable , and humble heart , which may think harm to no man , nor recompense evil for evil , but good for injuries . Cleanse me from all unclean and earthly desires , and lift up my heart to thee , and Heavenly things : and so write thy Laws in it , that I may wholly bend my self to keep them , and please thee , persevering in the same to my lives end . Give me , O Lord , true compunction of heart , and so water it with the dew of thy Heavenly Grace , that I may , in the bitterness of my Soul , with abundance of tears , sighs , and groans , bewail and lament all my hainous and grievous transgressions against thee . Give me grace , O Lord , that I may not boast in any merits , or works of mine own , or have any confidence in them : but let me glory in this alone , that I am a Member of that Body of thine which was crucified for me , and did sufficiently satisfie for all the Sins of the World. If thou , O Lord , look , or expect any merits from me , behold I tender unto thee thine own merits , the merits of thy Death and Passion , which thou hast vouchsafed to make me partaker of ; by vertue whereof alone , I dare boldly appear before thy Tribunal . These merits I set between my sins , and thy Iustice , and otherwise , or in any other manner , I dare not , I will not contend with thee . O sweet Iesu , I desire thee to offer them to the Father , as a propitiatory Sacrifice , for all my great and grievous Offences ; that when my Soul shall depart from this Body , it may by the same be freed and delivered from all the judgements and punishments which are due unto it for sin , and be carried to that blessed place , where there is no sorrow , but endless felicity , where thou , together with the Father , and the blessed Spirit , livest and reignest for ever . Before Prayer . O Almighty and everliving GOD , Heavenly Father , to whom it is manifestly known , how inconstant , and wandring , the minds of men are , in any good actions , and how easily we suffer our selves to be carried away , from the contemplation of thee , by diversity of distractions , and unseasonable thoughts , which take hold of us , in the time of our Devotions and Prayers unto thee ; who also , by thine only begotten Son Christ Iesus , didst prescribe unto his Disciples a Form of Prayer to be offered up to thee , and hast derived the same from them to us . Behold me , most wretched sinner , wholly depraved and corrupt , intreating thee by the same Son , that for his sake thou wouldst infuse thy Holy Spirit into me , which may adopt me into the number of thine Elect : that it may teach me how I ought to pray , according to thy Holy Will ; that it may allay all troublesome and wandring thoughts in me , while I offer up my prayers and praises unto thee : Suffer me not to serve thee with my lips , and be absent in heart from thee : but create a right Spirit within me , that I being sensible of all thy graces and comforts , may with joyful and holy zeal , perform my duty to thee : that so , my prayers and desires may appear before thee , and in thy Sons Name , I may effectually be heard , and my petitions may be granted , to the glory and honour of thy most holy Name , and the endless comfort of mine own Soul , through the same our only Lord and Saviour Iesus Christ. Before a Sermon . O Most loving SAVIOUR , I most humbly intreat thee , that thou wouldst be pleased , at this time , to enlighten my understanding , and to open my inward ears , with the grace of thy Holy Spirit , that I may hear that sacred Word , with an humble heart , and rejoyce in it , in the obedience of the Spirit : That I may be fully instructed thereby , how to do good , and avoid evil ; and bring forth the fruit thereof in my life and conversation : That thy Honour and Glory may be thereby increased , the Devil and all other the Enemies of my Soul , may be vanquished , my Soul may be saved ; and at the last , I may appear with boldness before thy Tribunal , and receive the reward of a good and faithful servant , even his Masters joy , everlasting blessedness ; and that , by thy merits only , O blessed Saviour . Petitions for Temporal Blessings , in which we are to desire of God , THat he would be pleased to continue unto us , The blessing of a good King , just and religious . To give unto us , Magistrates and Iustices , upright and careful to see good Laws duly executed . Teachers , to direct us in the Truth . That he would bless us with Length and Goodness of Dayes . Health of Body . Contentedness of Mind . Competency of Estate . Food and Rayment . Conveniency of Dwelling . Wholesomeness of Air. Fruitfulness of Cartel . Fruitfulness of Soyl. That he would make us happy In Wedlock , In Children , In Faithful Friends , In Peaceable & loving Neighbours In Honest Servants , In Skilful Physicians . That he would preserve our Goods , Good Name , Our Senses and Understanding . That he would protect us , From Trouble , From Enemies , From Dangers , From Losses , From Sicknesses . That he would give Peace To all Nations , Peace To our Land , Peace In our private Dwellings Rules to be observed in the Morning . WHen thou awakest in the Morning , shut and close up the entrance to thy heart , from all unclean , prophane , and evil thoughts , and let the consideration of God , and goodness enter in . When thou art risen , and art ready , retire thy self to thy Closet , or other private place , and offer to God the first fruits of the Day ; and in praying to him , and praising him , remember , 1. To give him Thanks , for thy quiet rest received , for delivering thee from all dangers , ghostly and bodily , and for all other his benefits to thee . 2. Offer unto him thy self , and all things that thou dost possess ; and desire him , to dispose of thee and them according to his good pleasure . 3. Crave his Grace to guide thee , and to strengthen thee from , and against all Tentations , that so thou mayest do nothing the day following contrary to his will. 4. And Lastly , Beg of him , ( according to the Rules before prescribed ) all things needful for the Soul and Body . To which purpose pray as followeth . Morning Prayer . I Thank thee , O Heavenly Father , Lord of Heaven and Earth , for all thy Blessings , which I ( underservedly ) have received from thee ; that thou gavest a being from honest Parents , and in that part of the World , where thy Son Christ Iesus is purely professed ; that thou didst endue me with Reason and Understanding , and didst also give me perfect Members and Senses : that thou hast preserved me ever since my birth , vouchsafed me health and liberty , and a competency of means , to maintain me , and those whom thou hast placed under me : That thou hast Elected me in thy Love , Redeemed me by thy Son , Sanctified me by thy Spirit , and kept me this night past from all perils of Body and Soul , and given me a sweet and comfortable rest . O Lord , I commend into thy hands my Soul and Body , thoughts , words , and actions , and humbly beseech thee , that thou wouldst guide and order them all to thy honour and glory , and my endless and eternal happiness . Enlighten my mind , that ( the darkness and cloudy mists of mine offences being dispelled ) I may walk before thee , in my vocation , without offence , as in the day , clean , unspotted , and unblameable . Give unto me thy Holy Spirit , which may bridle my vain cogitations , and head-strong desires ; and order thou ( I beseech thee ) my words , and rectifie all my actions . O Lord , as thou hast of thy bounty raised up my Body from sleep , so stir up my drowzy Soul from the sleep of sin , and carnal security . Let my Body be ever assistant to my Soul , in all good actions in this life , that they may both be partakers of life everlasting . Thou , O Lord , hast promised ( to those which shall faithfully ask ) all things necessary for this life : give me , I beseech thee , ( if it seem good unto thee ) such a competent estate , as shall be expedient to support my life , in a civil , modest , and religious manner . Give unto me that which shall be convenient , but especially , O Lord , a heart and mind contented , with whatsoever thou shalt be pleased to allot unto me . Grant , O Lord , that in thy Name , I may cast forth my Net , into the Sea of this World , and diligently , carefully , and with an upright Conscience , follow that vocation in which thou hast placed me : that by thine aid and assistance , I may prosper , and have good success in all my affairs . Bless , O Lord , the Kings Majesty , govern his heart in thy fear , and guide his understanding , to do those things which shall be acceptable to thee , and profitable to his Kingdomes . Give him loving and loyal Subjects , and suppress his open and secret Enemies . And ( together with him ) bless his Queen , and Royal Issue , make her as the fruitful Vine on the House-top . Bless all the State Ecclesiastical and Civil , from the highest to the lowest . Comfort the comfortless and helpless . Bring all Travellers to their own beings in safety , and direct all upon the Seas to their safe Ports . Shew the light of thy Truth to those which wander out of the right way . Give to all sinnen true and hearty repentance , strengthen those which have begun well , and give thy assisting grace , that they may persevere in goodness . To all my Friends , Kindred , and Enemies , and to those which pray for me , give all thy good blessings : Keep us all , from all evil , and make us to continue in thy Service to our lives end ; and after the course of this miserable life ended , bring us to thine everlasting Kingdom , through Iesus Christ our Lord. Or thus . ALmighty and everlasting GOD , I praise and bless thee , from the bottom of my heart , that of thy infinite goodness , thou hast preserved me this night past , and hast ( with the impregnable defence of thy Providence ) defended me from the power and malice of the Devil , and kept me both in Soul and Body from all his devices and snares , and raised me from sleep , ( the image of death ) and not left me to be stifled in the darkness of my sins , but hast given me a longer space to repent me of them . I humbly intreat thee , that thou wouldst not withdraw thy hand of Protection from me , but take me into thy Tuition . Watch over me with the eyes of thy mercy , and direct me in the way of thy Commandements . Endue me with those graces of thy Holy Spirit , whereby I may pass this day , and the rest of my life , to the praise and glory of thy Name , the benefit of my Neighbour , and the salvation of my sinful Soul. Keep me , O Lord , from all sin , bridle and mortifie my flesh , that I offend not , nor fall into any transgressions , which may provoke thy wrath against me . Direct my Soul and Body , my words and actions , according to the rule of thy Will. Divert my heart from fastning too much upon transitory pleasures , and convert it to the delight of eternal joyes . And because I am not worthy , O Lord , that thou shouldst hear me , poor wretched sinner , for any worth in me ; behold I set before the merits of thy only Son , who is the propitiation for our sins : look upon him , and for his Righteousness , pardon the offences of me thy servant , and grant to me those things , by thy mercy , which by the strict Rule of thy justice are not due to me . Defend me , O Lord , from all mine Enemies . Arm me with thy Spiritual Weapons , put on me the Cloathing of Wisdom and Strength , the Brestplate of Righteousness , the Helmet of Salvation , the Shield of Faith , and the Sword of the Spirit , that in this earthly Pilgrimage , I may manfully oppose the Enemies of my Soul , the Concupiscence of the Flesh , the Tentations of the World , and Malice of the Devil , that so having finished valiently the course of this Terrestial Warfare , I may hereafter praise thee in thy Celestial Kingdom . And thou , O Lord , who givest food to every living Creature , and feedest the young Ravens which call upon thee , be merciful unto me , in the supply of those necessaries , which I daily want . Preserve me in health , give me food and raiment , and sufficient to maintain me in that course of life , to which it hath pleased thee to call me , that having sufficient in all things , I may abound in good work . And grant that I may lead a quiet life in all godly conversation ; That having and using thy blessings worthily , I may pass this life with joy and comfort , till it please thee to call me to a better . Give thy blessings to the Kings Majesty , the Queen , the Royal Issue , and the whole Estate of this Kingdom ; and grant , that we may all bend our thoughts and studies to please thee , that at the last , by the merits and intercession of Iesus Christ , we may be received to thy Heavenly Kingdom , Amen . Or thus . O Almighty Lord God , which day after day dost minister to sinful man infinite occasions , whereby we may be stirred up to praise thy holy Name , and art most plentiful in pitty , and favourable to those , which with pure hearts , and unfeigned faith call upon thee ; behold me , thy poor unworthy servant , with the eyes of compassion , that at this time am bold to offer up unto thee a Morning Sacrifice of praise and thanks for all thy blessings ? and amongst the rest , for that thou hast vouchsafed , after a sufficient and quiet sleep , to raise me safe from my bed again , which favour thou hast not afforded to many others , who in far greater measure have deserved it , than my self ; for which mercy of thine , I am not able ( through my insufficiency and weakness ) to give unto thee due praise and thanksgiving . I pray thee therefore , in thy dear Sons Name , ( in whom thou art well pleased ) to accept these poor and weak thanks ; and for his sake also to be further aiding and assisting unto me this day following , in whatsoever I shall take in hand . For thou knowest , O Lord , how feeble mans nature is , insomuch , that if he trust to his own strength , of necessity he must fall into many miseries , errors , and dangers . Have mercy therefore upon mine infirmities , and be propitions and helping to me , that by thy illumination , I may discern and perceive good from evil ; and by thy leading and direction , may follow the one , and avoid the other . Lord , so guide me with thy holy Spirit , that I may neither do , speak , nor think any thing this day contrary to thy holy Will. Behold , O Lord , I offer my self a living Sacrifice to thee ; and humbly pray thee to accept it . Good God , direct my Soul in the way of thy Commandements ; increase my Faith , strengthen my Hope , enlarge my Charity , and infuse all the good Graces of thy Holy Spirit into me . Give me grace , so to remember my sins , as that thou mayest forget them ; and so to forsake them , as that thou mayest forgive them . Instruct me in all goodness , and give me the grace of Perseverance , that I fly not back from any good courses in this life , but that I may go forward , and continue in them , to the end of my dayes . O Lord , who hast promised the necessaries of this life , to those which shall first seek thy Kingdom ; I humbly intreat thee , to give unto me this day , all things necessary for my sustentation ; as Food , Rayment , Health of Body , Ioy of Heart , Peace of Conscience , and a blessing to all my endeavours ; give me a mind contented with that which shall be sufficient , and not desirous of that which is superfluous ; that I may pass the rest of my dayes on earth religiously , honestly , and soberly , as becommeth thy servant , to thy honour and my endless comfort . Be gracious to the Kings most Excellent Majesty ; his Royal Queen , the Royal Issue , the whole Estate , Clergy , Nobility , Gentry , Mastistrates , and Commons ; give us all grace in our several places , to do our Duties , as in thy sight ; that at the last ( by the merits of Iesus Christ our Saviour ) we may receive the reward thereof in thy eternal Kingdom , where thou reignest , together with the same our Lord Iesus Christ , and the Holy Spirit , World without End. Morning Prayer for a Family . O Almighty Lord God , Heavenly Father , we give thee most humble and hearty thanks , in that thou hast not only of nothing created us after thine own Image , but also hast from time to time most graciously preserved us ; even to this present Morning , from all dangers and terrours , and hast given us this night past sweet sleep , and comfortable rest ; whereby we are refreshed and fitted to our bodily labour . We thank thee , O Lord , for all thy Spiritual Blessings , for our Regeneration , Iustification , Sanctification in some measure , and our Redemption by Iesus Christ. We praise thy Name , for thy bountiful supply of all things necessary for this life , as also for thy patient and long expectance of us in our Conversion . O Lord , we confess that we have been so far from the serious consideration of thy favours to us , and from rendering due thanks unto thee for them , that in stead thereof , we have grievously offended thy Majesty , with most abominable and vile sins , notwithstanding thou hast sought to reduce us to thy obedience , by the good motions of thy Holy Spirit . As often , O Lord , as we look about us , either with the eyes of our bodies or minds , so often do thy fatherly and innumerable benefits appear unto us . For all which , we tender again and again , from the bottom of our hearts , infinite thanks unto thee ; and humbly desire thee , for thy mercies sake in Christ Iesus , to pardon all our ingratitude and rebellions . Enlighten us , we pray thee , with thy holy Spirit , that we may see our imperfections ; kindle our zeal towards thee rule and govern our minds , wills , affections , and actions , that we may not offend thee any more . And give us Grace . that we may alwayes think , speak , and do , whatsoever shall be pleasing unto thee , and abstain from all things which shall displease or ofsend thee . It is more than enough , O Lord , that we have been hitherto so rebellious against thee : It is too much , that we have been so negligent to serve thee ; and it is worst of all , that we have been so ingrateful to thee for all thy blessings . Let all evil and wickedness now depart from us , and let new manners , new affections , and new hearts be renewed in us . We commit our selves , O Lord , wholly into thy protection , this day , and the rest of our lives ; and most humbly desire thee , of thy infinite goodness , that as now thou hast put good thoughts into us , thou wilt be pleased to perfect them in us : so that being led by thy Holy Spirit , we may do that which is acceptable to thee , and love , serve , honour , and praise thy holy Name all the dayes of our lives . And for a much , O Lord , as thou hast promised to those that love thee , all things necessary for this life , we call and cry to thee , O our Father , which art in Heaven , to Give us this day our daily bread , even whatsoever is needful and expedient for our sustentation . Give us , O Lord , sufficient for our maintenance , lest we take evil and indirect courses , or blaspheme , or murmur against thee : and not too much , lest we forget from whose hands we receive it . Give not only that which shall be necessary , but contented minds also with it , Bless , O Lord , the labour and work of our hands , bless us at home and abroad , and grant that every one of us may truly ( as in thy sight ) walk in our several vocations ; and diligently and carefully intend the same ; making a Conscience of all our wayes , that by thy gracious favour ; and our own endeavours , we may have prosperous success in all things that we shall undertake . Continue , O Lord , thy Gospel among us . Bless our gracious King , with the Queen , the Royal Issue , the Lady Elizabeth , with her Princely Off-spring ; the whole Land , and all sorts and conditions of people in it . Bless all that travel by Sea or Land , and take into thy protection all Orphans , Widows , and all that suffer wrong : Give health and strength to the sick and weak , and joy and comfort to the sorrowful and afflicted . Bless us , O Lord , with healthful and sound Bodies , keep our good Names unspotted , and unblemished . Bless the fruits of the Earth , and give us wholesome , peaceable , and seasonable times . These , and all other thy blessings , which thou knowest better to give , than we to ask , vouchsafe ( if it seem good to thy Majesty ) to give us , for the worthiness of thy Son Iesus Christ our Lord , in whose blessed Name , and absolute Prayer , we close up our imperfect Prayers , aud say as he hath taught us : Our Father , &c. Rules for Evening and Night . AS we usually twice a day at the least , take our bodily sustenance , so should we be no less careful for the refreshing our Souls ; but twice a day likewise ( Morning and Evening , if not oftner ) dispose our selves to Devotion and Prayer . When thou therefore retirest thy self , ( as in the Morning ) remember , 1. To give God thanks that he hath delivered thee from the dangers of the day past , prospered thee in thy affairs , and given thee necessaries for thy sustentation . 2. Examine thy Conscience narrowly , and consider wherein thou hast ( the day past ) offended God , either in thought , word , or deed : and having set thine Offences before thee , confess them to him , ( and in the bitterness of thy Soul ) repent thee , be sorry for them , and crave pardon for them , and desire his grace that thou offend no more in the like . 3. Pray to God to continue his care ever thee , the night following , and to defend thee from all perils and dangers . So that going to thy rest with these good action : and thoughts , thou shalt do like to those , which rake up Fire in the Embers over night , that they may the more readily find it in the Morning . In the Night . VVHen thou awakest in the Night , call upon God likewise , ( for the Night was not made wholly for sleep ) praise him , contemplate , and meditate upon his works . Sometimes weep for thy sins , according to the practice of DAVID . For as the nightly dew refresheth and tempereth the Earth ; so do our nightly tears asswage our Concupiscences . And sometimes rejoyce in the Lord , according to that of the Psalmist , for the great benefits thou hast received from him . By these means , keeping thy self to one holy Exercise or other , thou shalt be sure to avoid the Devils Tentations , whose chief time of setting upon us , fitteth best with his works , which are usually stiled , The works of darkness . Evening Prayer . The Lord hath granted his loving kindness in the ` Day , therefore in the Night will I sing of him , and make my Prayer to the God of my life . O Lord God , Father everlasting , I yield thee most humble and hearty thanks , that thou hast not only averted thy punishments from me , which my grievous sins have deserved ; but instead thereof , hast preserved me from all dangers , and supplyed me with all necessaries of this life . O Lord , I confess , that I have so highly offended thee this day , that all the punishments which may be inflicted upon vile and miserable sinners , are due to me . I confess , O Lord , that I have offended thy Majesty in — And not only these do I acknowledge , but all the rest , which I have committed from my infancy , to this present hour , wittingly , or ignorantly , in thought , word , or deed , against Thee , my Neighbour , and my Self . O Lord , I confess my weakness , I do not that which I should , and would do : but that which I should not , and am unwilling to do , I do : Not regarding or fearing thy incomprehensible Glory ; venerable Presence , terrible Power , exquisite Iustice , nor thy Goodness unspeakable ; for which , if thou shouldest enter into judgement , what would become of me ? But , O Lord , for as much as thou art a Father of mercies , and dost not desire the death of a sinner , if he return unto thee by unfeigned repentance : I most humbly ( in the Name and Mediation of our blessed Saviour Christ Iesus ) crave pardon for them . Lord I repent , help my impenitency , and hear my request . Be merciful to me a sinner , and pardon all my offences , whereof thou , O Lord , knowest me to be guilty . And I beseech thee , O Lord , for the time to come , to mollifie my heart , water it with the dew of thy Heavenly Grace , that I may not alwayes bring forth thornes and weeds fit for nothing but the fire . Convert me , O Lord , and I shall be converted ; open my eyes , direct my heart and wayes : Draw me after thee , and being converted , suffer me not to return again with the Dog to his vomit . And forasmuch , O Lord , as thou hast appointed the Night to refresh our bodies , I humbly pray thee , to defend me ( as well sleeping as waking ) from the snares of the Devil . O Lord , into thy hands I commend my Spirit , which thou hast redeemed ( by thy precious death and passion . ) Suffer it not to sleep in sin , and in it lye languishing unto death , and so be buried in the grave of thy judgements : but watch over it , I beseech thee , and defend it under the shadow of thy wings . Let me not be oppressed with unnecessary sleep , but raise me in due time to thy Service and Praise . Thou knowest , O Lord , that of my self I have no strength waking , much less when I sleep : I humbly therefore pray thee , to defend my Soul , Body , Goods , ( and all things which thou hast bestowed upon me ) this Night , from all evil and damage ; and so dispose of me , that I be not troubled with any terrours , terrified with any vain phantasies , weakned by any sickness , or impoverished with any casualties or crosses . Keep me , O Lord , from all evil dreams , and unclean thoughts , and compass me with a wall of thy mercies , that the Tempter approach not to my Bed : so that being preserved by thy protection , and refreshed with comfortable rest , I may arise , and offer unto thee my daily bounden duty and service , even praise and thanks to thy most holy Name . Or thus . O Blessed Lord Iesus Christ , to whose inexhaustible bounty we owe all honour and praise , I give thee all possible thanks , that thou hast vouchsafed to keep me this day from all evil , so that none of thy fearful judgements ( to which I was justly lyable ) have fallen upon me ; but of thy unspeakable mercy , thou hast preserved me from them , and hast also liberally , and with a bountiful hand , supplyed me with the necessaries of this life , notwithstanding my great and manifold sins committed against thee . O Lord , I confess , that I have wasted the time ( which thou hast given me for repentance ) altogether idlely , vainly , and unprofitably , not so much as considering , or taking notice , that this day might have been the last of my life , but have added and heaped up sin upon sin , in thy All-seeing sight , as if I had stood in no fear of thee at all , daily renewing ( as much as in me lay ) thy torments and passions : for which I have deserved , that the Earth should open unto me , and Hell devour me : which , that it is not come to pass , I ascribe ( with all thankful acknowledgement ) to thy infinite mercy and goodness . O Lord , I acknowledge , that it is of thy goodness alone , that I am thus preserved from all thy judgements , seeing that many calamities have befallen divers others , who have less deserved them than my self . That some have therefore perished by water , some by fire , some by sword , others by sudden and violent death , and that I live : That some have been taken blind , some lame , some distracted in their senses : That others have sustained much damage in their worldly estate , and I have escaped , and not been punished in any of these kinds ; To what shall I ascribe and attribute the cause ? surely to thy mercy alone , for which I cannot give unto thee sufficient thanks . But , O sweet Saviour , as thy mercy exceedeth , so do our necessities increase ; thou canst not want matter for thy mercy to work upon , by reason of our inabilities to help our selves : Wherefore , I further pray thee , that this night following may be also safe and prosperous unto me , that by a sweet sleep , and comfortable refreshing , I may be fitted , when I awake , to serve thee with a thankful & chearful heart . And because , O Lord , that this life hath not one certain hour , I beseech thee to Enlighten mine eyes , that I sleep not in death , and grant , that after I have rested quietly , I may , by thy grace and mercy , arise to serve thee in singleness of heart . Lighten ( O Saviour ) my darkness , and mercifully keep me from all dangers of this night . Save me waking , and keep me sleeping , that I may watch in thee , and rest in peace . There is nothing that more resembleth our Life , than the Day ; nor the Grave , than our Beds : O Lord , therefore , when I am laid down , and by sleep made unable to help my self , being like unto a dead man , defend me then , by thy power , from the crafts and assaults of the Enemy , that he do me no harm ; so that ( though my Body sleep ) my Soul may watch unto thee , and contemplate of the life to come . And grant , that having passed the night quietly , I may arise as well from the sleep of sin , as from my natural sleep ; and with all alacrity pass the day following in thy service ; and in the end of my pilgrimage ( by thy merits ) receive the Crown , which thou hast promised to those that love thee , in that day which no night shall follow , and in that Heavenly Kingdom where thou reignest , together with the Father , and the blessed Spirit , world without end . Evening Prayer . LEt my prayer , O Lord , be set forth in thy sight , as the Incense , and let the lifting up of my hands , be an Evening Sacrifice . In the Evening , Morning , and at Noon-day , will I pray , and that instantly , and thou Lord shalt hear my prayer . Blessed be thou , O Lord , Who hast preserved me from the Arrow that flyeth by day , and from the Sickness that destroyeth in the noon-day . Who hast not cut off my life like a Weaver ; nor made an end of me . O Lord , I confess , that as my dayes have increased , so hath my sin multiplied . The just man falleth seven times a day : But I miserable sinner , seventy times seven times . But I return to thee , O Lord , and repent : Let not the Sun go down in thy wrath . O Lord , whatsoever good I have done this day , I acknowledge , that thou hast wrought it in me , and desire thee graciously to accept of me for it , as thy Instrument only . O Lord , whatsoever evil I have committed this day , I confess it to be the work of mine own hands , and heartily pray thee to pardon it . O Lord , which givest the sleep of health to them that love , and causest those that fear thee , to sleep confidently , Lighten mine eyes , that I sleep not in death . Keep me from the terrours of the night , aud from the works of darkness . Lord , though I sleep , yet let my heart watch to thee ; and when I wake , let me be present before thee , let my thoughts ascend to thee . Grant , that I may alwayes remember , that the night is no night with thee , and that darkness and light are to thee alike . Grant , that I may alwayes meditate upon the long and last sleep , the sleep of Death , the Bed of my Grave , and the Covering of Worms and Dust. Let my sleep be a cessation from sin , and let me not in my sleep do , or think any thing , that may offend thee , or defile my self . And grant , that after the sleep shall depart from mine eyes , I may remember thee , search my reines , and try my heart . O Lord , I commend my self , and all that ( of thy bounty ) is mine , to thee . In thee I put all my trust and confidence . Thou seest in what dangers we are , what snares the Devil layeth for us : I humbly therefore pray thee , to defend me from him . And grant me so to order and end my life , that I may sleep in peace , and take my rest with thee , for the merits of Iesus Christ , &c. I will lay me down in peace , and take my rest , for it is thou Lord only that makest me dwell in safety . Evening Prayer for a Family . O Almighty and everlasting God , who hast appointed all times and seasons to succeed in their due course ; and hast ordained the day for the works of the day , and bodily labour ; and the night to take our quiet rest & refreshing : by whose providence and mercy , we have been preserved this day from all dangers , & have been furnished with all things necessary for this life : we humbly pray and beseech thee , that now , in this time of night and darkness ( wherein we poor and miserable sinners stand in most need of thy help and aid ) thou wouldst be pleased , to keep us from all dangers ; spiritual and temporal . O Lord , we confess , that we have not deserved the least of thy favours ; nay , if thou shouldst with strict eye examine our actions , how we have spent this day , and the rest of our dayes past , we should not be able to stand in thy sight , much less beg any further blessings of thee . For ( notwithstanding thy manifold and daily favours ) we have in all things been rebellious and repugnant to thy blessed Will ; and obedient and conformable to the command of our Enemies ; the Flesh , the World , and the Devil : Insomuch , as we have lost our liberties , and are become servants and slaves unto them . For we have wholly given ourselves to serve the pleasures of the Flesh , in Concupiscences and other carnal Acts : We have hearkned too much to the delights of the World , in covetous desiring that which is not our own , in abusing the Creatures thereof , which were created for our necessary use , and not for our wanton and insatiable desires : And we are become the servants of Satan , in not opposing and resisting his unclean and wicked Tentations . Our sins are infinite , and our iniquities are numberless , so that we cannot , nor are any way able to recount them unto thee . We have fled from thee , seeking us : neglected thee , loving us : stopped our ears to thee , speaking to us : turned our backs to thee , reaching thy hand to us : forgotten thee , doing good to us : and despised thee , correcting us . Yet , O Lord , we humbly intreat thee , to shew thy accustomed mercy to us , poor and miserable sinners , who in grief and anguish of soul , confess these our offences , and earnestly and bitterly bewail them . Look upon us with the eyes of compassion , not for any thing in us , but for the love and respect which thou bearest to thy Son CHRIST JESUS , in whom we verily believe , that thou art fully reconciled unto us , Take away our sins , and the punishment due unto us for them . Let thy wrath be turned from us , and destroy us not together with our manifold transgressions . Lord , thou seest our wickedness , and withall , how , and in whose name , we crave thy mercy . Turn thee , O Lord , from thine anger , which thou mightest justly pour upon us , and be gracious unto us , according to thy wonted goodness , who abhorrest nothing which thou hast made : Create also , we beseech thee , in us , new hearts , hearts fit to serve thee , and write thy Law in them , with the finger of thy Holy Spirit , that all our desires and actions may be conformable to thy blessed Will. And now again , O Lord , we desire thy Majesty , to take our Souls and Bodies into thy protection this night following : Suffer us not to sleep in sin , but watch over us , and defend us under the shaddow of thy wings : Let not our sleep be excessive or immoderate , but raise us again in due time , that after a quiet and moderate sleep , we may arise to serve and praise thee joyfully , begin and perfect our works justly : labour in our vocations truly ; and seek thy Kingdom earnestly : that at the last , by thee , with thee , and in thee , we may come unto the same Kingdom , by the merits of our Saviour JESUS CHRIST , in whose Name and Prayer we are bold to call further upon thee , saying , Our Father , &c. Prayers upon the Life and Death of our Saviour Iesus Christ. O Sweet SAVIOUR , Who for the love of Mankind , didst vouchsafe to descend from thy Royal Throne , from the bosom of thy Father , into this vale of misery , and to take on thee the form of a sinner , even humane flesh , in the sanctified womb of the most chast and pure Virgin , and be born without impeachment to her Virginity ; Be pleased of thy great clemency , to make my heart thy habitation , adorn it to that end with all Spiritual Graces , and be daily born in me , by renewing in my Soul a fervent love to thee , and Be merciful to me . O Blessed Lord , Who being God Almighty , didst not disdain at thy Birth , to be wrapped in swadling clouts , and to be laid in a Manger . Grant , that I may be ever in thy fight a little Infant , in Humility and Lowliness of Spirit : take from me all ambitious Thoughts , and Be merciful to me . O Gracious Lord , Who at thy Birth wouldst be received into this World with the joyful Hymns of blessed Angels , and be found to the great delight and admiration of poor Shepheards ; Give thy Grace unto me thy poor unworthy servant , continually to persevere in thy praises : to seek thee with the Shepheards affection , by seeking , to find thee ; and finding thee , alwayes to retain and enjoy thee , and Be merciful to me . O Sweet Jesu , Who wert pleased upon the eight day to be circumcised , and in that most tender age of thine , didst begin to shed thy blood , meerly for the love of me and mankind . Cut off , I intreat thee , all superfluities from my Soul , and take from me all evil thoughts , words , and works , and Be merciful to me . O Blessed Christ , Who ( to the unspeakable comfort of me , and all thine Elect ) wouldst be called by the saving Name of Iesus ; Grant , that the memory of this Name may ever cause a reverend respect in me toward thee , and that by it I may be preserved all my life , and at the hour of death , and Be merciful to me . O Loving Lord God , Who wouldst be found in the Wise men which sought thee , with Faith and Devotion ; and who ) having found thee ) fell before thee with Oblations of Gold , Frankincense , and Myrrhe ; Be pleased , I beseech thee , that I may find thee in Spirit , and worship thee in Spirit and Truth : Offering unto thee the Gold of bright shining Charity , the Incense of pure Devotion , and the Myrrhe of perfect Mortification , and Be merciful to me . O Blessed Saviour , Who to leave Mankind an example of Obedience and Humility , wouldst become subject to the Law , and be brought to the Temple , and there have offered for thee the Oblations of the Poor , and not the rich ; Give me the Grace of Obedience , to subject my self willingly to my Governours : Suffer not the least thought of pride to reign in me , but quench in me all haughtiness of Spirit , with inordinate love , and conceit of my self , and Be merciful to me . O Gracious Lord , Who whilst thou wert yet young and tender , wert contentted to suffer persecution , and flee with thy blessed Mother into AEgypt ; Grant me such ability by thy grace , whereby I may not only suffer persecution and affliction when it shall please thee , but also persecute and punish all wickedness within my self before it grow too strong for me , and Be merciful to me . O Blessed Jesu , Who being sought for by thy blessed Mother three dayes , wouldst be found of her in the Temple ; Suffer me never to be severed from thee , give me such a devotion toward thee , that I may never be weary in serving thee , nor satisfied with praising thee , either in Church , or private Closet , and Be merciful to me . O Loving Lord , Who wouldst enter the River Jordan , and there be Baptized by thy Fore-runner John the Baptist ; Be pleased , that I may be purified in this life by thy merits , and thereby washed from all my sins , and Be merciful to me . O Gracious Saviour , who didst continue fasting and praying forty dayes and nights together in the Desert , and after divers Tentations , didst overcome Satan ; Grant , that I may chastise my flesh , and exercise my self in Fasting , Watching , Prayer , and other Spiritual Excercises , and subdue all evil Affections , which rebel against the Spirit , and Be merciful to me . O Blessed Redeemer , Who for my sake didst subject thy self to many Sorrows and Necessities , to Heat , Cold , Hunger , Thirst , Weariness , Sweat , Iourneys , Persecutions , and Tribulations ; Strengthen me with the aid of thy Holy Spirit , that I may willingly bear all Adversities , as coming from thy hand , and Be merciful to me . O Blessed Lord , Who , while thou wert upon Earth , didst vouchsafe to comfort the Sons of Men , and heal their Infirmities ; Replenish my heart with all pious Affection , that I may account the miseries of others as mine own , and supply their necessities in whatsoever I may , according to my ability , and Be merciful to me . O Gracious Lord , Who , for thy love to Mankind , didst eudure infinite Miseries , Injuries , Calumnies , Blasphemies , and Revilings , even of those to whom thou hast done much good ; Create in me a heart pure and innocent , which may forgive mine Enemies , and love them , rendring good for evil , whereby I may shew my self a true follower of thy perfect Charity and Patience , and Be merciful to me . O Merciful Saviour , Who , to abrogate the Ceremonial Law , didst eat the Paschal Lamb with thy Disciples , and giving them an example of Humility , upon thy knees didst wash their feet ; Grant , that this example may take deep impression in me ; give me perfect Humility , true Obedience , and fervent Love , whereby I may love thee sincerely , and all others unseignedly , and Be merciful to me . O Blessed Lord , Who , of thy great love , didst institute the blessed Sacrament of thy Body and Blood , whereby thou mightest continue with us to the end of the World ; Stir up in me an earnest desire and longing after this holy Sacrament , and grant , that I may ever receive it with a chast love , deep affection , and a pure heart , and Be merciful to me . O Loving Lord , Who , when thou wert to leave this World , didst comfort thy Disciples , and with ardent and affectionate prayer didst commend them to the Father , thereby shewing what love thou didst bear to them , and all others who should believe in thee ; Make my heart sensible of this love , and raise in me an earnest affection to thee , that I may be wholly transformed into the love of thee , and Be merciful to me . O Merciful Saviour , Who praying in the Garden , didst wholly resign thy self to thy Fathers good pleasure , desiring , that not thy will , but his should be wholly done ; Give me grace , that in all adversity and tribulation I may flee to thee by prayer , and ever commit my self to thy providence and good pleasure , and Be merciful to me . O Sweet Jesu , Who didst suffer thy self to be taken and bound as a Malefactor , neither didst lamont nor murmur whilst thou wert shamefully entreated by thy Enemies , Give me strength , after thine example , willingly and patiently to endure all adversity and tribulation , which shall at any time befall me , and Be merciful unto me . O Blessed Saviour , Who wouldst be forsaken of thine own Disciples in the midst of thy troubles and afflictions ; Pardon me , thy fugitive servant , and receive me into thy favour : Suffer me not to wander from thee any more , But give me such constancy and perseverance , that I may continue in thy service to the end of my dayes , and Be merciful to me . O Merciful Jesu , Who , standing in the presence of the High Priest , didst patiently endure a cruel blow ; Mortifie in me all angry affections , that I be not disquieted when I am injured , nor think of revenge , but for thy sake may bear all things patiently , rendring good for evil , and Be merciful to me . O Gracious Redeemer , Who in the night of thy Passion , wouldst be mocked , derided , and many wayes be despightfully handled ; Help mine infirmities , lend me aid , that I faint not under Tentations or Tribulations , but give me grace to be thankful to thee for them , and Be merciful to me . O Blessed Lord , Who wouldst not reply to the unjust Accusations of thine Enemies , but mildly with a deaf ear wouldst let them pass ; Grant , that no Slanders may move me to impatience , but that by thine example I may patiently overcome all that any way defame or injure me , and Be merciful to me . O Loving Saviour , Who being denied by thy Apostle St. Peter , didst look on him with the eye of compassion , and cause him to bewail his offence with bitter tears ; Look also on me miserable sinner , with the same gracious and moving aspect , that I may wash away my sins with the tears of repentance , and never deny thee my Lord and Saviour by word or deed , and Be merciful to me . O Sweet Jesu , Who being stripped , wouldst be bound to a Pillar , and scourged , whereby thy blessed body was torn and wounded ; Heal my wounds by thy stripes , take all evil thoughts from me , and grant me patience to endure the stroakes of thy Fatherly Visitation , and Be merciful to me . O Gracious Lord , Who , after so many wounds received , and so much precious blood shed , wert mooked , and crowned with a Crown of thorns ; Grant , that the remembrance , thereof may be imprinted in my heart , and that I may love thee for thy exceeding Charity , and wholly think of thee , wholly contemplate on thy bitter pains , and Be merciful to me . O Bountiful Jesu , Who wert pleased with great pain , labour , and weariness , to carry thine own Cross to Mount Calvary , and there to comfort the lamenting Women , exhorting them to weep not for thee , but themselves , and Children ; Give me grace , with a chearful mind , to bear any cross thou shalt lay upon me , and to bewail with tears my sinful life past , and Be merciful to me . O Merciful Redeemer , Who didst suffer thy sacred hands and feet to be pierced with nails , and fastned to the Cross , and there didst with great effusion of blood suffer unexpressable torments ; Grant , that I may alwayes with a saithful and thankful heart ; bear in mind thy exceeding great love , who wouldst endure so great and grievous things for me . Purge and wash my Soul with those streams of thy most precious blood , from all uncleanness , and offer them to the Father for a full and plenary satisfaction of all my transgressions , and Be merciful to me . O Blessed Lord , Who , in thy bitter pains , didst intercede with the Father for thine Enemies which crucified thee ; saying , Father forgive them , for they know not what they do ; Give me grace , that , according to thy Precept and Practice , I may love mine Ememies , pray for them , and do good to those which do evil unto me , and Be merciful to me . O Gracious Lord , Who , being crucified between two Thieves , didst promise to the one of them , confessing thee the fruition of Paradise ; Look upon me with the eyes of pitty , wherewith thou beheldest that good Thief , and grant , I may live so , that at the end of my dayes , I may be found worthy to hear that joyful speech , This day thou shalt be with me in Paradise , and Be merciful to me . O Sweet Jesu , Who , for the grievousness of torments , and exceeding loss of blood , didst faint , and cry , I thirst ; and wert pleased to drink Gall and Vinegar ; Let the remembrance of this CuP extinguish in me all inordinate riot and excess . Give me the Vertue of Sobriety , that all inordinate passions being quenched in me , I may wholly thirst after thee , and Be merciful to me . O Loving Lord , Who , when thou wert so pleased , didst call for death , and bending thy head , didst commend thy Spirit into the hands of thy Father ; Grant , that the uncertainty of my death may be ever in my thoughts , and that I may be ever willing and ready to leave this transitory life when it shall seem good to thee , to whose blessed protection I commend my Soul , praying thee to Be merciful to me . O Blessed Saviour , Who , with great sorrow of thy friends , wert taken down from the Cross , & laid in the Sepulcher , Bury with thee all my evil desires , that I may seem dead to those things which displease thee , and be wholly delighted in thee my Redeemer , and Be merciful to me . O Glorious Lord , Who , after three dayes , having overcome and triumphed over Death and Satan , didst rise again out of the Grave , and visit thy Disciples and Friends ; Revive me from the death of sin , cause me to walk in newness of life , and to seek after Heavenly things , that when thou comest again , I may appear with thee in Glory , and Be merciful to me . O Merciful Saviour , Who , forty dayes after thy Resurrectiou , didst gloriously and triumphantly ascend into Heaven , in the sight of thy Disciples ; Let it please thy goodness , to infuse a longing desire and love of thee into my Soul , that it may be elevated in affection to thee , and seek those things which are above , and Be merciful to me . O Gracious Lord , Who ( according to thy Promise before thy Ascension ) didst send thy Spirit upon thy Disciples , and other thy Elect Servants ; Purifie ( I beseech thee ) my heart , that the same Spirit finding my Soul pure and clean , may make his abode in it , and adorn it with his manifold graces , and Be merciful to me . O Blessed Saviour , Who , when thou shalt at the last day come to judge the quick and dead , wilt render to every one according to his works , either reward , or punishment ; Give me grace , so to pass this Earthly Pilgrimage , according to thy Holy Will , that at that Day I may be ( through thy merits ) thought worthy to be received into thy Heavenly Mansion , there to praise and bless thee with the Holy Company of blessed Saints and Angels for evermore , and Be merciful to me . Amen . Prayers for several Persons . For a Married Man. O Gracious Father , Maker and Preserver of Heaven and Earth , who in the beginning didst institute Matrimony , foretelling the mystical union of the Church , with our Saviour Christ : Who also , in the time of his being upon Earth , did honour Marriage with his first Miracle : And hast appointed it also for a means whereby Mankind is propagated , for a remedy to avoid unlawful Lust , and for the mutual Comfort and Consolation of thy Children : I humbly intreat thee , to give me the assistance of thy Divine Grace , that I may live according to thy Commandements , with my Wife , whom thou hast given for my help and comfort , in this World. Mortifie in me all unclean , dishonest , and fleshly Lusts , let not the heat of unlawful Concupiscence take hold of me , but make me to be fully pleased , and satisfied with her love , and to love her , as Christ loved his Church , to cherish and comfort her as mine own body , and to have as great a care of her health , as of mine own . Grant , that we may live in peace , without debate ; in unity , without discord ; like the members of one body , equally desirous to praise thy holy Name . And as thou hast ( O Lord ) bestowed many Children upon us , give us discreet hearts , and understanding minds , to bring them up in thy Faith and Fear , in a religious , honest , and civil manner . Give them obedient hearts to thee , and to thy Commandements , and to all that thou requirest of them , to be performed in duty , towards us their Parents : Keep them from those which are ready to seduce them , and so lead them in thy Faith , Fear , and Knowledge , that they prove not a curse , but a blessing unto us ; and thereby attain to that blessing which thou hast promised to those which honour and obey their Parents . Grant likewise , O Lord , that I may guide and instruct the Family which is under me , in thy fear , and in honest and careful manner provide as well for their bodies , as their souls . And give them the like Grace . O Lord , to perform their duties , in fear and obedience , not as eye-servers , but in simplicity of heart , as in thy sight . And give us ( O Lord ) a competency of Estate , to maintain our Selves , Children , and Family , according to that Rank or Calling , wherein thou of thy goodness hast placed us , without excess , riot , or vain-glory ; and in singleness and pureness of heart , with all humility , relying upon thy blessed will , who knowest better than we our selves what is needful for us . To thee be all Honour and Glory , now , and for ever . For a Married Woman . O Merciful and Loving Lord God , who in the beginning , for the propagation of Mankind , didst take Eve out of the side of Adam , and gave her to him as an helper . I give thee humble thanks , that thou hast vouchsafed to call me to the honourable estate of Matrimony . Give me grace , O Lord , that I may lead a life worthy thereof , that I may love my Husband : with a pure and chast love , acknowledge him for my Head , and truly reverence and obey him , in all good things ; that thereby I may please him , and live quietly with him . Grant , that I be not carried away with the vain fashions of this World , but may put on such habits as shall be agreeable and suitable with the estate of my Husband , and may become a modest Woman to wear . Help me , O Lord , that I may , under him , prudently , and discreetly guide , and govern his Houshold and Family ; and carefully look that nothing be either carelesly lost , or wickedly committed in my House . Fit me with those good Graces , which the Wise Man described in a Good Woman ; and Saint Peter , in Holy and Sanctified Matrons . Give me such care concerning the Education of my Children , as belongeth to my part , that I may live , to see them prosper in this life , and afterwards we may all be received to thy Eternal Kingdom , through Iesus Christ , &c. For a Child . O Almighty Lord God , to whom the Obedience of Children to their Parents is most acceptable , and all Disobedience most displeasing ; who hast promised a Blessing to the Dutiful , and threatned a Curse to the Disobedient Children . I beseech thee , to put away from me the detestable Sin of Disobedience , and Rebellion against my Parents ; and give me grace to observe them with all kind of Duty : to obey them in all their just Commands : and to be ayding and helpful to them at all time of their need . Give me grace ; to bear all their reproofs and errours patiently , and not to grieve them , by stubborn and evil courses . Let me not be so far deprived of thy Grace , that I scoff or deride them , though by age , or infirmity , they shall fail in their Iudgement or Reason : but cause me to supply their wants , lest that I having plenty , and ( they being in any need or distress ) I not supplying it , or not succouring them , their lives , to whom I owe mine , may be in danger to be shortned . Lord , forgive all the Offences which I have heretofore committed against them . Increase the number of their dayes : keep them safe in body and mind : let them see their Childrens Children , to their Comfort , and thy Glory . Let them govern us , and the rest of their Family , with wholesome Discipline , and good Example : that at the last , they may , in their due time , depart this life in peace , and come to thy Kingdom unspotted , through Iesus Christ. For a Woman with Child . O Blessed Lord God , who , for the Offence of the first Woman , didst denounce , and impose an inevitable Curse upon all her posterity ; namely , that they should conceive in sin , and be subject to many grievous pains , and should bring forth their Children with great danger . Asswage , I beseech thee , of thy goodness , the sharpness of that Decree , and preserve me , that I may overcome and escape this great danger , and be delivered of the fruit of my body , without peril of death ; and that it may safely be brought to the Sacred Font of Baptism , and be regenerated and ingrafted into the mystical Body of Christ , and made partaker of his Death and Passion . And as thou hast of thy bounty given bodily life to it , and me : so grant us both life spiritual : and so sanctifie our Bodies and Souls here , that hereafter we may live among thy blessed Saints for ever , in the life to come . For a Young Man , or Maid . O Lord , forasmuch as I am ( at these years ) in the heat of the flesh , and in the most dangerous time of my life , I beseech thee , take not thy Mercy and Fatherly Providence from me : but , by how much the greater danger of Tentations I am in , with so much the more care let thy Grace preserve me , lest happily I become a Prey to mine Enemies , who go about to load me with so many sins , that if they prevail , I shall never of my self get from under the burthen of them . But , O merciful Father , ( distrusting in mine own strength ) I betake my self wholly to thy protection ; and desire thee , both now and ever , to keep me . Let me not get that habit of sinning in my younger years , that I be forced in my age ( if I be not stifled before in my Offences ) to bewail the sins of my youth , and to say with David , Remember not , O Lord , the sins of my youth : But rather accustome me , from this time forward , to all goodness , that I may daily more and more profit therein : And that ( serving thee with a pure heart now ) I may in mine age say with good King Ezechias , O Lord , remember , I beseech thee , how I have walked before thee in truth , with a perfect heart , and have done that which is good in thy sight . Most loving Father , who takest care of all men , I commend unto thee my Soul , as a Child , that can of himself do nothing : Defend me , I pray thee , from all mine Enemies spiritual and temporal ; keep my Body and Soul pure , chast , and undefiled ; that I offend not , either in obscene speech , impure thought , or unclean act . My Chastity is a more precious Iewel than I can keep , without thy help : I therefore beseech thee , ( who hast pronounced a blessing to the pure heart ) to keep my heart pure ; be thou my guide and preserver , lest in the heat of Concupiscence , I forget thee . Give me grace , O Lord , to serve and obey my Parents , and those to whose Government I am committed , and that , in all humility . And grant , that if thou shalt be pleased to call me to the honourable estate of Wedlock , I may be matched with one , with whom I may serve thee in peace and holiness all the dayes of my life , and at the last rest with thee in thy Heavenly Kingdom , through Iesus Christ our Lord. For a Servant . BLessed Lord and Saviour Iesus Christ , who when thou wert the Son of God , and Lord of all the World , didst take upon thee the form of a Servant , that by thy obedience thou mightest work the salvation of all people as well bond as free : I pray thee that , since thou hast been pleased to call me to the state of a Servant , thou wouldst give me an humble and obedient heart , and make me contented with this condition of life , as alotted to me by thy providence . Grant , that I may with gentleness of spirit , and singleness of heart ; and willingness of mind , serve those under whom I am placed : and that I may not either murmure against them , or envy those that are seated in a higher estate : that I may obey them , in all their honest commands , in all fear and true respect , not with Eye-service , as Men-pleasers , but with all my heart , and the rather , because thy commandement bindeth me so to doe . Grant , that serving them diligently , faithfully and carefully , I may avoid their displeasure , and obtain thy favour and blessing , and at the end of my dayes , come to that blessed place , where Thou , with the Father and blessed Spirit , dost raign world without end . Before a Iourney . ALmighty and everlasting God who art the Way , the Life , and the Truth , behold , I beseech thee , to how many dangers of the World , Flesh , and Devil , I am subject , so that without thy aid , I cannot safely pass through this Vale of Misery . Lead , guide , and direct me therefore ( O Lord ) in the high and right way , whither I would go , that I turn neither to the right hand , or the left , nor become a Prey to mine Enemies . O Lord , thou hast a general care over thy Creatures , I therefore ( in this my Iourney ) commend unto thee my Soul and Body : Defend me from all perils , I beseech thee . O Lord , which didst send thy Angel , as a Companion , or Fellow-Traveller , with the Son of Tobias , and didst preserve Abraham , and all other thy Servants , in their travels ; vouchsafe thy blessed Angel , to guide , and conduct me . Be thou my comfort in the way , and a defence in all dangers . Prosper the business which I go about , and make this enterprise successful to me . And grant , that my affairs being dispatched , I may return home safe in body and mind . Preserve ( in my absence ) my Family , and all I possess : that I being returned in safety , and they securely preserved , we may altogether give thanks to thy glorious Name , through Iesus , &c. After a Iourney . I Give thee thanks , O gracious Lord , for thy great mercies to me all the dayes of my Life . Thou art he , which created me , and thou art also he , that preservest that which thou hast created . How often , O Lord , hast thou turned thine eyes from my sins , and made as though thou didst not see them ? How often ( and that justly ) mightest thou have withheld thy hand of preservation from me ? And yet thy patience hath been so great towards me , that thou hast suffered no harm to befall me . And as I owe thee many thanks for thy former preservations , so now I am further obliged to thee , in that thou hast at this time not only guided me to the place whither I intended to go , but hast also brought me back in safety , and in my absence hast preserved all things unto me . Good Lord , give me grace , to be alwayes mindful of these , and all other thy benefits to me , and to be truly thankful to thee for them . And grant , that as by thy mercy I have well ended my affairs abroad , and am safely returned to this Temporal Habitation , so my Spirit ( after this Pilgrimage ) may return to thy Heavenly Mansion , and there abide with thee for ever : and that , even for the merits of our only Lord and Saviour Iesus Christ , Amen . Intercession . IN which we are to pray , For all Mankind , For the conversion of Iews , to the Truth . For the conversion of Turks , to the Truth . For the conversion of Heathen , to the Truth . For all Christians . That they may be strengthned , that stand . That they may be converted , that are in errour . For the Churches throughout the World , that they may be united in Religion . For our Church , that whatsoever is amiss in it may be amended . For the Kings Majesty , and his prosperity . For all Kingdoms Christian. For Ours , and each part of it , that it may flourish in peace . For the Clergy : That they may Teach well . That they may Live well . For Wisdom , in the Council . Integrity , in the Iudges . Strength , in our Armies . Discretion , in the Magistrates . Obedience , in the People . For the prosperity , and good success , Of Merchants . Husbandmen . Artificers . Trades-men And that they may live carefully and honestly in their vocations . For the prosperous Education of Youth , either in Universities , Schools , or Other parts of the Kingdom . For our Parents , Kindred , Friends , Neighbours , and Benefactors . For those of whom we have the charge committed to us , either in Church , Common-Wealth , or Families . For our Enemies , especially those that hate us without cause , that God would convert them . For those that commend themselves to our prayers : and those whose affairs and troubles will not suffer them to pray as they ought . For those who are in affliction of body or mind . Who are in danger , or want ; in Prison , or condemned to Death . For those that Excell In qualities of the mind , Strength of body , Abundance of wealth , That they exalt not themselves above their brethren . For those who undertake any notable Action , which may redound To the Glory of God. The Peace of the Church . The Honour of the Kingdom . Deprecation . O Lord , rebuke me not in thy wrath . Cast me not off for ever . Cast me not away from thy presence . Hide not thy face from me . With-hold not thy mercy from me . Forsake me not , O Lord. Put me not to shame . Turn away reproach from me . Let not mine Enemies triumph over me . Deliver me not over to their will. Preserve my life from them . Deliver me , O Lord , From hardness of heart , to impenitence . Grossness of heart . Impudence of countenance , Hardness of countenance , From a seared conscience . A reprobate mind . Sin unto death , Viz. Against the Holy Ghost . From all superfluity of naughtiness . The weight of sin . The lusts of the flesh , and eyes , and pride of life . All wicked and vain desires . Hurtful and unclean thoughts . Desire of vain-glory . From a deceitful tongue . Unpure lips . Hands stretched out to covetousness . Feet swift to evil . Eyes open to Toyes . Ears open to Vanity . From blindness of heart . Inconstancy of mind . Scurrility of speech . Intemperance of the belly . From desire of riches . Reproach of my neighbours . Contempt of the poor . Oppression of the weak . Rancor of mind . Root out of me , O Lord. Prophaneness and Superstition . Pride and Undecency . Anger and Contention . Swearing and Cursing . Passion and Corruption . Fraud and Rapine . Lying and Slander . Envy and Malice . Take from me the Sin of Gluttony , Give to me the Vertue of Abstinence . Take from me the Spirit of Uncleanness , Give to me the Love of Chistity . Take from me the Desire of the World , Give to me Content of Mind . Take from me the Heat of Anger , Give to me the Spirit of Meekness . Take from me the Care of this Life , Give to me thy SPIRITUAL Ioy. Take from me Haughtiness of Mind , Give to me Compunction of Heart . Deliver me , O Lord , From all evil and mischief . All noysome Diseases . All things hurtful to My Soul. My Health . My Estate . My Quiet . From all Scandal . From all Grief . From all Infamy . From all Enemies , Secret , From all Enemies , Open , From all Enemies , Crafty , From all Enemies , Potent . From Sudden Death . From Violent Death . In all my Prayers , and Petitions . Distresses , and Dangers . Infirmities , and Need. Tentations , and Tribulations . Good Lord , deliver me , and help me . From the Terrors of Hell. Eternal Damnation . The angry Countenance of the Iudge . The fearful Sentence . Depart from me into Utter Darkness . The Chains of Everlasting Darkness . The Lake of Fire and Brimstone . The Smoke of the Torment which ascends for ever . Good Lord , of thy great mercy , deliver me . In Affliction . MOst merciful Redeemer ; always loving to us , whether thou sendest us heaviness , or joy , for thy mercy is great , whilst by outward afflictions ( as by bitter pills ) thou curest the inward diseased man , and by temporary troubles , thou preparest us , and makest us fit for joyes eternal . Grant , O sweet Saviour , that I may drink of this Cup of adversity , and all others , as reached to me by thy hand . Thou knowest , O Lord , that they are bitter to flesh and blood ; yet withall I know , that thou didst endure far greater things for me , and that I have deserved to suffer much more , than thou hast laid upon me . O Lord , thou knowest also the weakness and frailty of mans nature , and therefore I do assuredly believe , that thou ( the good Samaritan ) wilt not only cleanse the wounds of my sins , with the sharp wine of thy justice , but wilt also add the oyl of thy mercy , and comfort , whereby I may be strengthned again . If thou thinkest not yet sufficient , or that enough , which thou hast laid upon me , yet add patience , I beseech thee , to my further grief : and grant , that that these thy punishments may provoke me to true repentance , whereby I may ( by thy merits ) obtain remission of my sins . But ( if thy Fatherly Clemency shall be contented with this gentle and mild chastisement ) take off thy corrections , and heavy hand from me : that so I may for both thy mercies to me , praise thy holy Name : as well , that thou hast so gently dealt with me , in amending me so unprofitable a Servant , as , that thou hast in time taken off the bitterness of affliction , and not utterly confounded me : in the first , of thy works of mercy , respecting my necessity ; and in the last , not forgetting my infirmity , To thee , O Saviour , with the Father , and Holy Spirit , be all Praise , Laud , and Glory , now , and evermore ; Amen . In time of Pestilence . O Lord God , who rejectest none , that , trusting in thy goodness , and believing in thy promises , come to thee for succour and help . Behold , we beseech thee , with the eyes of compassion and mercy , thy poor , sinful , and miserable people ; who now are much afflicted and visited with the Plague of Pestilence , with the scourge of thine angry hand . Our streets are full of grief , and our houses are filled with heaviness , and all our joy is turned into mourning , by reason of thy heavy wrath , and hot displeasure , which now is gone out , to destroy and consume us from the face of the Earth . We confess , O Lord , it is but just , that all thy Creatures should rebell against Man , and oppose themselves against him , who hath so desperately rebelled against thee , his Creator : For they are all obedient to thee , only Man , sinful and wretched Man , is continually stubborn and rebellious , daily abusing thy Blessings , and hourly transgressing thy Commandments , got leaving his evil wayes for fear of thy threats , nor being allured to goodness with the hope of thy promises . We daily hear by thy Messengers , and read in thy Sacred Word , what thou hast threatned of old to thy rebellious people , and in them , to us : How , that if they kept not thy Commandements , Thou wouldst send upon them the Sword , to avenge the quarrel of thy Covenant , and when they should be gathered in their Cities , thou wouldst send the Pestilence among them , and they should be delivered into the hands of the Enemy : And yet they have hitherto been so senseless thereof , that we fear not to add sin to sin , and to multiply iniquity upon iniquity . And now , O Lord , we reap the just reward of our impiety , and feel ( too soon ) that we are justly plagued for our disobedience . O Lord , we confess , that thy Iudgements are just , and withall humbly acknowledge our misdeeds , and heartily repent us of them , and earnestly beg and crave , that thou wouldest in mercy pardon them , and remit the punishment , which in Iustice is due unto us for them . O Lord , In thy just anger remember mercy ; encline thine ear , and hear , open thine eyes , and behold our desolations ; and upon our repentance and humiliation , remove this thy punishment : which in thy displeasure , thou hast begun to inflict upon us . Command thy destroying Angel to spare us , and not to strike us to utter desolation . Be merciful unto us , who are every hour in danger of thy Iudgements , Take away the unwhilesomeness of the air , and purifie our dwellings unto health and safety . Keep those that are well , & release those upon whom thou hast laid the rod of thy afflictions . Thou hast promised , O Lord , That , if at any time thou sendest the Pestilence among the People , if that people do humble themselves , and pray , and seek thy presence , and turn from their wicked wayes ; thou wilt hear in Heaven , and be merciful to their sin , and heal their Land. We humbly pray thee , O Lord , to make good thy promise , and ease us of our afflictions . For behold , O Lord , we humble our selves under thy mighty hand ; we bewail , and lament our sinful lives past ; and humbly beseech thee , to give us thy assisting grace , that we may henceforth order our wayes to please thee , Then shall no Contagion hurt us , but we shall live to praise thy Name ; and all the World shall know , that thou art our God , and that thy Name is called upon by us . Hear us , O Lord , and be merciful unto us , even for Iesus Christs sake the Righteous : To whom , with thee , and the Blessed Spirit , be ascribed all honour and praise , now , and for ever , Amen . Confession of Faith. FAith in general , is a full assent to all things written in the Holy Scriptures , concerning God , his Will , and Works : not for the evidence of them , but even for Gods assertion only . Est sperantium substantia , cognitio corum quae non videntur ; & tunc est fides , quando expectatur in spe , quod in re nondum videtur , Faith is the substance of things hoped for , and the evidence of things not seen . And this is Faith indeed , when a man expects that in hope , which in reality is not seen . Si vides non est fides . Faith in special , is a firm assent to the Gospel ; the sum whereof is contained in these three Propositions . 1. That Salvation is to be had by Iesus Christ. 2. That there is no other way of Salvation , but by the Name of Iesus Christ. 3. That there is no Salvation to be had by Iesus Christ , but upon those terms and conditions which are revealed in the Gospel . He is the Author of Salvation to those that obey him . This Faith therefore must be ushered by Repentance , and attended by good works . Faith without works is dead , It must not be abstracted , but concrete with Hope and Charity . Sine Charitate fides potest esse , sed non & prodesse ; Faith may be without Love , but not to do any good . We may well have Faith in us , it is true , but little good it will do us , except we have Charity also . For Saint Paul ( saying , that a man is justified by Faith without Works ) is not to be understood , that though he live ill , we should call him just , though he have received the Faith. Quomodo ergo justificabitur homo per fidem fine operibus , responderet tibi Apostolus . Propterea hoc tibi dixi ô homo , ne quasi de operibus tuis praesumere videaris , & merito operum tuorum accepisse fidei gratiam . Si fidem quis dicat se habere , opera tamen non habeat , numquid poterit fides salvare eum ? The Apostle will answer you , how a man may be justified by Faith without Works . And therefore , O Man , whatsoever I have said , it hath been , lest thou shouldst seem to presume upon thy Works , and by the merit of them , think thou hast received the grace of Faith. But how can that mans Faith save him , which professeth that he hath Faith , and yet hath no Works ? If I had Faith to remove Mountains , and have no Love , I am nothing . 1. This Faith is the Foundation of Gods Worship . No worshipping of God , till we are perswaded that there is one to worship . He that cometh to God , must believe that he is . 2. It is the first Duty that God requireth of us . This is his Commandement , that we should believe . Believe , and thou shalt be saved , was the first Rule that Saint Paul gave the Keeper of the Prison , upon his Conversion . The people demanding of our Saviour , What they should do to work the works of God ? were answered with , That ye believe : as being the principal or first Degree to Salvation . Non virtutibus venitur ad fidem , sed per fidem pertingitur ad virtutes . We attain not to Faith by Vertue , but Vertue by Faith. The Particulars of this Faith are contained in the Apostles Creed , so called , because , 1 , It containeth the sum of the Apostles Doctrine , which the Catecumeni were to hold and profess . 2. Or because the Apostles delivered it to their Disciples . Symbolum fidei nostrae tali ratione institutum majores nostri dixerunt . Tradunt enim , &c. Ne localitur ab invicem discedentes , diversum vel dissonum praedicarent i is qui ad fidem Christi invitabantur : Omnes igitur in unune positi & Spiritu Sancto repleti , breve suae praedication is judicium conferendo in unum , quod sentiebat unusquisque , computabat , atque ha●c●ita credentibus dandam esse regulam instituerunt . Our fore-Fathers tell us , that the Creed was made and composed by the Apostles at a meeting , before they were to be dispersed . And that , lest when they were separated , they might preach divers and several Doctrines of Faith to those whom they sought to win to the Faith of Christ. And therefore , being all assembled together , and filled with the Holy Ghost , they made a short and summary Collection of what they thought fit to preach , and appointed the same to be delivered to Believers , as a Rule and Foundation of their Faith. Symbolum breve est verbis , sed magnum est Sacramentis . And though it be short in words , yet is it great in Sacraments . It is to be daily repeated and professed . 1. Because it is a mark whereby Christians are distinguished from Infidels . 2. It putteth us in mind of our daily tryal , whether we continue in the Faith or not , 3. It incites us to pray , that we continue and increase in it . 4. It puts us in mind of our vow in Baptism , to believe in the Trinity . Lord , I believe . Help thou my unbelief . In God the Father . Wherein I consider , First , His personal Relation to his natural Son , and gracious affection to us in him . That in Christ we are all his Sons by grace and adoption . As many as received him , to them he gave power to become the Sons of God. The Spirit beareth witness with out spirit , that we are the Sons of God. No more a Servant , but a Son , Having predestinated us unto the adoption of Children by Jesus Christ. Almighty . Secondly , His Saving Power . That as he is a Father , willing to do us good , so he is Omnipatent , and able to do us good . Even to your old age I am he , &c. I will bear , I will carry , and deliver you . I am the Lord , and none else . He is Lord over all . Upholding all things . Almighty . Able to subdue all things unto himself . Maker of Heaven and Earth . Thirdly , His Providence in disposing , preserving , and governing all things . 1. By the Word of the Lord were the Heavens made . He laid the Foundations of the Earth . Thou Lord , which hast made Heaven , and Earth , the Sea , and all that in them is . I form the Light , and create the Darkness . He layeth the beams of his chambers in the waters . The Spirit of the Lord hath made me , and the breath of the Almighty hath given me life . 2. He provideth for the Raven his food , &c. Thou Lord shalt save both Man and Beast . They shall be satisfied with the plenteousness , &c. Over Sparrows . He careth for us . In him we live , move , and have our being . 3. He ordereth the world according to equity . He judgeth the folk righteously , and governeth the Nations upon the earth . Thy providence , O Father , governeth all things . He ordereth all things sweetly . In Jesus . A Saviour . He shall save his people from their sins . He that beleeveth not in him is condemned . Neither is there Salvation in any other . By the obedience of one shall many be made righteous . Christ. Annointed . With the Oyl of gladness above his fellows . The Lord hath annointed me . His onely Son. Of God the Father . The only begotten of the Father . His only begotten Son. Our Lord. In right of 1 Creation . 2 Redemption . 1. By whom he made the World. By him were all things created . 2. In whom we have redemption , Redeemed with his precious Blood. Bought with a price . Conceived by the Holy Ghost . Without the help of Man , to help the uncleanness of our conception . She was found with Child of the Holy Ghost . The Holy Ghost shall come upon thee , and the power of the most High shall overshadow thee . Angelo nunciante , & Spiritu adveniente , mox verbum in utero , mox intraverbum Caro. Upon the Annuntiation or message of an Angel , and the Overshadowing of the Holy Ghost , the word presently entred into the VVomb , and with the word the flesh . Born of the Virgin Mary . Made the Sonne of Man , that we might be the Sonnes of God. To purge the uncleanness of our birth . He did not abhor the Virgins womb . A Virgin shall conceive . She shall bring forth a Son. And she brought forth her first born Son , &c. The word was made flesh . And when the fulness of time was come , God sent forth his Son made of a woman , &c. S. Bernard saith , That God in the assumption of our nature , made three mixtures , so wonderfull without comparison , that never the like were , or should be to the end of the world . God and Man ; a Mother and a Virgin ; Faith and Mans heart . Suffered under Pontius Pilate . Those things which we should have suffered . That we might not suffer them . He powred out his soul unto death , &c. He bare our sins in his own body on the tree . He once suffered for sins . Was Crucified . To take away the Curse of the Law. Christ hath redeemed us from the Curse of the Law , being made a Curse for us , as it is written . Cursed is every one that hangeth on a tree . He humbled himself , and became obedient to death , even the death of the Cross. Dead . To take away the sharpness and bondage of death . To satisfie Gods justice for us . The wages of sin is death . That he by the grace of God should taste death for every one . That through death he might destroy him that had the power of death , that is , the Devil . And deliver them , who through the fear of death , were all their life time subject to bondage . O Death , where is thy sting ? Buried . To take away the corruption of the grave , that we might be assured of his death . All agree that he was buried in a Sepulcher . They took him from a Tree , and laid him in a Sepulcher . Descended into Hell. Whither we ought to have gone , that we might not go thither at all . Thou wilt not leave my Soul in Hell. Non immerito creditur ; It is not without cause , that we believe , saith Saint Augustine , upon this Article . And Christ , according to his Soul , was in Hell ; the Scripture is plain for it , being foretold by the Prophet David , and evidently expounded by the Apostles Application of ( that Text ) Thou wilt not leave my Soul in Hell. And he concludeth peremptorily with this Question , Quis ergo nisi infidelis negaverit fuisse apud inferos Christum ? Who therefore but an Infidel will deny that Christ was in Hell ? The third day he rose again from the dead . That he might raise with him our nature , being the first fruits of them which sleep . He is risen , He is not here . Christ being raised from the dead , &c. And was raised again for our justification . By the Trinity . 1. By the Father , Acts 2. 24. 3. 15. 4. 10. 5. 30. 10. 40. Ephes. ● . 20. 1 Pet. 1. 21. 2. By the Son , Joh. 10. 17 , 18. Rom. 14. 3. By the Spirit , Rom. 8. 11. 1 Pet. 3. 18. He ascended into Heaven . To prepare us a place , whereto we had no right . To assure us , that our flesh is gone before . To send us the Holy Spirit . He was received up into Heaven . He was parted from them , and carried up to Heaven . We have a High Priest , that is Passed into the Heavens . He that descended is the same which ascended , far above all Heavens . I go to prepare a place for you . Having boldness to enter into the Holiest by the blood of Iesus . And hath raised us up together , and made us sit in Heavenly places together . I will pray the Father , and he shall give you another Comforter . If I go not away , the Comforter will not come to you ; but if I depart , I will send him to you . He sitteth at the right hand of the Father . Instantly to intercede for us , to shew himself head of the Church . And sate at the right hand of the Father . Seek those things which are above , where Christ sitteth at the right hand of the Father . Who is at the right hand of God. He ever liveth to make intercession for them , to appear in the presence of God for us . Where I am , there you may be also . CHRIST is Head of the Church . He set him at his own right hand , far above all principalities and powers . He shall come to judge both the quick and dead . To receive us with power & glory , even to the consummation of all things . I will come near to you in judgement . Behold the Lord cometh , &c. The Father hath committed all judgement to the Son. Ye shall see the Son of Man sitting on the right hand of power , and coming in the clouds of Heaven . He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained . The dead shall arise first , &c. In the Holy Ghost . I consider An hypostatical power sanctifying from above , quickning to immortality , working powerfully , and invisibly in us . By the illumination of knowledge . Infusion of grace . Regenerating us . Reprehending things evil in us . Teaching us the truth , Joh. 14. 26. 1 Cor. 2. 13. With-holding us from doing evil . Encouraging us to do good , striving for our good . Comforting us in our necessities . Adopting us . Helping our infirmities . Sealing to us our inheritance . Assuring us our inheritance . The Holy Catholique Church . Which is the mystical Body of the Head Christ Iesus , composed of all people of the World , which are called by the Spirit , to the belief of Divine Truth , and Holiness of Conversation . Holy. By imitation of Christs Righteousness . Sanctification of the Holy Ghost . Of all these Members of his Body there is a reciprocal participation to the Communion of Saints . In the union of the Church with Christ. In the participation of his benefits . Forgiveness of sins . For the present . To the hope of The Resurrection of the Body . To be united with the Soul. And Life Everlasting . hereafter . And that after this life there shall be a life wherein the Church shall be glorified , and God by the members thereof praised for ever . Of which I believe my self to be one . Lord , I believe . Help the defects of my Faith. 1. That I may love thee as a Father . Reverence thee as Almighty . Commend my self to thee , as to a Faithful Creator . 2. That I may be mindful to give thanks to Thy only Son. As to the Purger of our Nature , in his Conception and Birth . As to our Deliverer , In his Passion , Cross , and Death . As to the Triumpher over Hell. In his Descension . Over Death , In his Resurrection . As to our Fore-rnner , In his Ascension . As to our Advocate , In his Session . As to the Establisher of our Faith , In his Second Coming . That he may be fashioned in me . That I may be made conformable to him , In Works . To his Conception , In Faith. To his Nativity , In Humility . That for his Passions , 1. I may sympathize with him , as with one that suffered for me , and be ready to suffer of him , and for him , when it shall be his good pleasure . 2. I may have an Antipathy with Sin , as being the cause of his Sufferings , and be Revenged of Sin in my self . Crucifie Sin in my self . Morsifie Sin in my self . Bury Sin in my self . 3. I may conform my self , 1. To his Descension into Hell. By often descending thither in meditation . 2. To his Resurrection . By rising to newness of life . 3. To his Ascension . By savouring and seeking those things which are above , and nearer to my Salvation . 4. To his Iudgement . By judging my self , lest I be condemned with the world . That when I am cold in Prayer , and want any Spiritual Grace or Comfort , I may remember thy Session , and Intercession . And when I am fervent in any evil Affection or Concupiscence , I may not forget thy fearful and terrible Iudgement-Seat , and the sound of the last Trump . That for thy only Son Christs sake , I may also receive thy Uiction , even thy Saving Grace , the unspeakable Gift of the Holy Ghost , and never extinguish , grieve , resist , or reproach it . That so I may be called into thy Catholick Church , where I may be partaker of the Persons , Actions , Prayers ; and Examples of Saints . To the assured belief of Remission of Sins . To the hope of Resurrection , and Translation to Life Everlasting . Lord increase my Faith , as a grain of mustard-seed . Not Dead , Temporary , or Hypocritical . But pure and unfeigned , most holy , lively , and working by charity . Confession of Faith. O Almighty , and Eternal Lord God , I poor , unworthy , and wretched sinner , am bold to renew that Covenant of Faith , which in my Baptism , I made unto thee . I believe and confess , that all those things which thy most beloved Son Christ Iesus did , suffered , and taught , while he was conversant in the Flesh , here upon the Earth , are most true , and certain . I profess that I believe all the Articles of the Apostles Creed , and the Holy Gospel of our Lord and Saviour Iesus Christ , which is preached through all the World. To this Faith I bind my self , and purpose ( Gods grace assisting me ) never to depart from it ; and acknowledge , that without believing thus , I cannot be saved . I am heartily glad , O Heavenly Father ) even in my Soul , and give thee all possible thanks , that into this Faith I was baptized : and doe most humbly pray thee , O Lord , that this Faith may not fail me , during this life , nor at the hour of death . And if I shall at any time hereafter , either by the temptation of the Devil , imperfection of my senses , pain of any disease , weakness , or any other means speak any thing , in any other manner , than shall be agreeable to this Faith , I renounce all such words , as none of mine ; and desire thee , O Lord , to forgive them ; and pray all those which shall hear them , ( if any such shall be ) to account them as none of mine . This I protest , thy Grace aiding me . To thee be all honour and praise , from this time forth , forevermore , Amen . Confession of Gods Glory and Praise . FOR his Great and wonderfull works . Of Creation . Preservation . Governance . For his Goodness , The excellency of his Glory . His Highness . His Eternity , His Omnipotence . His Omnipresence . His Omniscience . The height of his Wisdom . His Truth . His Exquisite Iustice. His Great Mercy . His Plentifull Mercy . His Wonderfull Mercy . His Everlasting . Mercy . For his Promise of the Seed . For Performance of that Promise . For sending his only Sonne out of his bosome , to work the great work of our Redemption . In being born , in pure and humble manner . In being conversant on earth , in painfull manner . In suffering Death , in grievous manner . For all that he did or suffered For us on Earth . For all his comfortable Parables of mercy . Of the Two Debtors . Of the Publican and Pharisee . Of the lost Sheep . Of the lost Groat . Of the Prodigal Son. Of those that were called at the eleventh hour . For his comfortable sayings of Mercy . God sent not his Son into the world to condemn it . I came not to judge the World , but to save it . The Son of Man came not to destroy mens lives , but to save them . I am not sent to call the righteous , but sinners to repentance . The Son of Man came to save , and seek that which was lost . Come unto me all ye that labour , &c. Him that cometh to me , I will in no wise cast out . Father , forgive them , &c. This day shalt thou be with me in Paradise . For his Examples of Mercy . The Woman of Canaan . The Woman of Samaria . The Woman with the Bloody Issue . The Woman taken in Adultery . Mary Magdalen . Zacheus . The Thief . Peter . Paul. Sinners contradicting him . That would have destroyed him . That stoned him . That reviled and blasphemed him . That crucified him . This man receiveth Sinners . For the Holy Spirit . In the Old Testament . By moving on the waters . By sending it into living creatures . By inspiring it into man. By descending on the Prophets . In the New Testament visibly . In the shape of a Dove at Christs Baptisme . By the gift of Christ to the Apostles . In the shape of fiery tongues to them . Invisibly . In the Virgins Conception of Christ. Upon the Congregation in prayer . Cornelius , and others . The twelve Disciples at Ephesus . For his care over us . For the illumination of our understanding . In our justification . Our Regeneration . Governing our actions . Comforting us in Tentations . Strengthning us in Tentations . Bearing witness with us , and assuring us , that we are Gods Children . Reproving us in evil actions . Assisting us in good works . Putting good things into our remembrance . Interceding for us with groans unutterable . Motives to Repentance . NE erubescat poenitentiam agere , qui non erubuit poenitenda committere , BLush not thou to repent , that wert not ashamed to commit things worthy to be repented of . For as much as it is beyond the compass , and out of the power of natural man not to sin at all , but that we adde dayly sin to sin , as a Fountain casting up her waters ; and that it hath pleased God ( of his mercy to mankind ) to promise forgiveness to those that shall truly and faithfully repent them of the same . Therefore the duty of Repentance ( of all other parts of Devotion ) is most necessary for us , seeing that by it God in Christ Iesus is reconciled to us . His anger toward us is appeased . We are restored to his favour . Certainly it is a blessed act to confess our own wretchedness , for whosoever humbleth himself , and penitently bewaileth his sins , shall be heard by God , and by him be delivered from the punishment due for them . A contrite heart suffereth no repulse . Repentance is a bewailing for sins already committed , and avoiding for the future the sins for which we grieve : for he that mourns for his sins , and leaves them not , incurrs the greater punishment . It consisteth not in the often repetition and confession of them , without forsaking them ; for that is but a simple profession of them , not a repenting for them . But this is true Repentance , when those things seem grievous and bitter to our souls , which in the act were sweet and delightfull : and when that ill which was formerly pleasing to us , causeth a hearty and unfeigned grief in us , and provoketh us to look more carefully to our wayes for the future . Vera peccati confessio est sine intermissione temporis peonitere . Peccati verò poenitentia est , ab eo quod poenitendum intellexeris distitisse . It is a true confession of sin , when we repent without intermission . But that is a true repentance of sin , when we forsake that , which we conceive we had cause to repent for . And again , Nultus id quod confessus est , deinceps debet admittere , quia confessio peccati , est professio desinendi . No man ought to commit again the same sin of which he confessed , because there is no true confession of sin , without a profession to leave the same . And this is the fruit of Repentance ( as St. Iohn the Baptist calleth it ) to lament for sins past , and utterly forsake them for the time to come . Therefore saith one well , Agere poenitentiam nihil aliud est , quàm profiteri & affirmare se non ulter us peccaturum . To repent truly , is nothing elle , but to profess and promise , never to offend again . Seeing then what Repentance is , let us take a view how necessary it is , and for what respects . 1. In regard of Gods hate to sin , and of that God whom we offend , who being infinite , requireth infinite satisfaction . 2. In regard of our Selves : Hominos sumus ad poenitentiam nati : We are Men , and subject to fall , and therefore ( upon the matter ) we are born to repent us of our sins , that we may prevent Gods Iudgements in this world , ( of all which hath formerly been treated ) to escape his Iudgement in the world to come , Eternal Death . For as Men we shall dye , and as Christians we shall give an account . To say somewhat of this Death , for by it we shall pass to the other , except Repentance , and Gods mercies prevent it . 1. Death is Certain , it will come . 2. It is Universal or General , none shall escape it . 3. It is Terrible , especially to the wicked . 1. It is appointed for all men to dye . S. Hierome calleth it , Irrecusabilis mort is necessitas . The necessity of dying is not to be avoyded . S. August . saith , That all things in this life are uncertain , but death ; and Natus es ? certum est quia morieris . Art thou born ? as certain it is thou shalt die . It was the saying of the Heathen Philosopher , Sciebam me genuisse mortalem , I knew I had begotten no other than a mortal man , hearing of his Sons death . This point , and the certainty of it ; is easily proved by experience of Former ages , Our own time . The longest liver , Methusalah , died ; The Patriarchs , Prophets , &c. died , and were gathered to their Fathers . Where are the Princes of the Heathen become , &c. They are vanquished , and gone down to the grave . 2. And as it is certain , so it is universal . It is the house appointed for all the living . What man is he that liveth and shall not see death . As well the Wise man as the Fool. All things that are of the Earth shall turn to Earth again . Thou art dust ( saith God to Adam , and in him to all Mankind ) and to dust shalt return . It is the Ordinance of the Lord over all flesh . But though it be certain in it self , yet in respect of the time and manner , it is uncertain . For which cause our Saviour gave his Disciples counsel to be prepared for it . Watch , for ye know not the day nor hour . Be prepared , for the Son of Man will come at an hour when ye think not , like a thief in the night . The time of our departure is uncertain , whether it shall happen in our infancy , child-hood , youth , or age . All men live not while they are old , all men dye not while they are young . And many times Death cometh unexpectedly , suddenly , in our greatest security . Dies aderit cum vives manè , vesperi autem non vives . There will come a day , when thou shalt be alive in the morning , and dead before night . God hath hid from us the certainty of our end , lest we should promise to our selves any thing for the future . And as the time , so the manner is uncertain . Some dye in their beds , Others perish by fire , sword , water , &c. We have but one way to enter into this world , divers to depart from it . 3. In it self it is also terrible . Omnium terribilium , terribilissimum Mors. Of all terrible things , Death is most dreadful . Our Saviour Christ began to be heavy , &c. But to mankind in divers respects it is terrible . All occasioned by the Devils malice . Either he bringeth the parties dying , 1. Into despair and fear , for Gods Judgements . 2. Into security , for their own Merits . 3. Into impatience . by anguish of their sickness . 4. Into infidelity , by causing a mistrust in Gods mercies . 5. Into worldy cogitations , about leaving and disposing of their worldly estate . Or , 6. Vain hope , to recover their former health . Dura mente abesse mors longè creditur , etiam dum sentitur . To a heart that is hardned , Death is thought to be farthest off , even when it is felt to approach . The Devil is come down to you , which hath great wrath , knowing that he hath but a short time . Thus much for the temporal death , the continual remembrance whereof is so necessary , as nothing more . Nemo memoriam mortis habens potest peccare . He that thinketh continually that he must dye , doth not easily sin . 2. But to speak more properly , Death in it self were not terrible , nor evil , but a passage from this life to a better , a rest from our labours , were it not for the Accompt which is to be given of our life past , and the Iudgement which dependeth on it , and followeth it . For to fall into the hands of the living God , ( in the worst sense , that is , to hear his heavy sentence pronounced against our sins ) is a fearful thing . The thought of this made the holy man Iob himself to cry , O that thou wouldest hide me in the grave , that thou wouldest keep me secret until thy wrath be past . The terror of it is so great , that if we seriously consider it , Our flesh would scarce cleave to our bones . Quoties diem illum confidero , tolo corpore contremisco : sive enim comedo , sive bibo , sive aliquid aliud facio , semper videtur mihi tuba illa terribilis insonare in auribus , surgite mortui , venite ad judicium . As often as I seriously consider of the day of death , I tremble all my body over : for whether I eat or drink , or whatsoever else I do , me-thinks that terrible Trump sounds in mine ears , Arise ye dead , and come to judgement . Gods judgements are fearful , as they are sometimes executed in this world . Our first Parents ( for their sin ) were expelled Paradise . Deprived of Original Righteousness . Made lyable to Condemnation , and became Children of wrath . Subject to divers miseries , and labours . He spared not the Angels that sinned , but cast them down to Hell , &c. How did he sweep away ( as it were ) the Sons of Men from the face of the Earth by the Deluge ? How did he destroy Sodom and Gomorrah ? Did not the Egyptians miserably perish in the Red Sea ? What Vengeance did he take on the Israelites for worshipping the Golden Calf , and for murmuring against Moses ? The Scriptures are plentiful in this kind . But yet these judgements are not to be paralleled with those after Death . In respect of God , Omnipotent Highly Offended . Justly Punishing . Iust Highly Offended . Justly Punishing . Wise Highly Offended . Justly Punishing . Good Highly Offended . Justly Punishing . In respect of Man , Weak Offending his Creator . Suffering just Punishment . Sinful Offending his Creator . Suffering just Punishment . Wretched Offending his Creator . Suffering just Punishment . In respect of the Sentence it self , which inflicts a punishment ; sensible for the pain and misery felt , and prejudicious for the glory lost . 1. He being Omnipotent , will be able to execute his vengeance on his Enemies , neither shall any deliver them from him . He is mighty in strength , who hath resisted him , and prospered . He is exalted by his power , no Law-giver like him . In making Laws just and holy . In exacting the due execution of them . In power to punish the breakers of them . Fear ye not me , will ye not tremble at my presence ? Fear him who is able to destroy both body and soul. If he whet his glittering sword , and his hand take hold on judgement , Who is able to abide it ? Though we be delivered from the judgement of Man , yet we cannot escape the hand of the Almighty . His Courts are so high , so transcendent , and his Iudgements so definitive , that no appeal lyeth from them . We must rest upon his doom , and go no further . 2. Being Iust , he will punish the Breakers of his Commandements : For though he be merciful , in abundant measure , to pardon the iniquities of penitent transgressors ; yet he is just also to punish the wickedness of obstinate Malefactors . Multus ad ignoscendum , multus ad ulcìscendum . As he is plentiful in pardon , and forgiveness , so is he as plentiful in revenge . He hateth sinners , and will repay vengeance to the ungodly . He neither perverteth Iudgement , nor subverteth Iustice. Nullum bonum irre●●u eratum , nullum malum impunium . Quanquam Sera , tamen certa Numiuis vindicta . Lento gradu ad vindictam sui divira proceditira , & tarditatem supplicii gravitate compensat . Nemo impunè malus . There shall no good act go unrewarded , nor any evil unpunished . For though God be slow , yet he is sure in his revenge . God ballanceth his slow proceeding in anger , with the grievousness of his punishment . We know , that a Bow , the farther drawn , shoots farthest . And this we must hold for a firm Maxime and Conclusion , that Nemo impunè malus . There shall no wicked man escape unpunished . God will neither be made flexible by favour , nor corrupt by gifts . Riches profit not in the day of wrath . And therefore say not , I have sinned , what harm hath happened to me ? For though God be long suffering , he will in no wise let thee go unpunished . Concerning propitiation , be not without fear , to add sin to sin . And say not , His mercy is great , he will be pacified for the multitude of my sins ; for mercy and wrath come from him , and his indignation resteth upon sinners . We must all appear before his Tribunal , and receive according to the thing which every one hath done . His Sentence will be so Iust , that though in this World we may say , Veniet qui malè judicata rejudicabit dies . The day will come , when there will be a re-view of things ill carried . Yet in the case between God and Man then , it will not be not be so . 3. Being Wise , Omniscient . Nothing is hid from his all-seeing eyes . He beholdeth all our actions . He is a discerner of the thoughts and intents of the heart . All things are naked and open to his eyes . He knoweth our thoughts long before , our manifold transgressions , and our mighty sins . Therefore no hope of Evasion , by hiding any thing from him . 4. Being Good , He will expect our Thankfulness . He hath ever been gracious to us ; heaped many benefits on us : And by how much the more beneficial he hath been to us , the longer expected our conversion , and the oftner admonished us : by so much the more rigorously will he deal with us for neglecting these benefits . Unto whom much is given , of him much shall be required . An accompt will be exacted of our Talents received . Every man shall be rewarded according to his works . He will exact an accompt from us . How we have used the Body and Soul given unto us . How we have employed our Natural Gifts , Temporal Blessings , and the rest , The signes of his Goodness to us . And can we answer one for a thousand . Our Iudgement therefore the greater for abusing his Goodness . Again , If we consider this Iudgement in respect of the Parties lyable to it , we shall have greater cause to betake our selves to a more serious consideration of our estates . 1. In regard of the Nature and condition of Man. A flower . Of short continuance . A leaf . Dry stabble . His substance but dust . His life but a wind , a shadow of no continuance . Format us de terra . Conceptus in culpa . Natus ad poenam . Made of earth . Conceived in sin . Born to suffer punishment . In regard that he is sinful and wretched . Composed of vanity . Every man living altogether vanity . Lighter than vanity . Shaped in wickedness . Conceived in sin . Born in uncleanness . A child of wrath . A vessel of perdition , dishonour . Unclean like a silthy clout . Drinking iniquity like water . All have erred . Agunt mala quae non licent , vana quae non expediunt . Faciles ad seducendum . Debiles ad operandum . Fragiles ad resistendum . They do evil , which is unlawful , and are vain , which is not meet , Easie to deceive , Weak to work , Frail to resist . So that our entrance into the world is miserable . Conversation in it Culpable . Dissolution from it Damnable . The Consideration of this unworthiness hath terrified all the Saints and Servants of God , lest they should fall under this judgement . I have sinned , what shall I doe ? saith Iob. How shall I answer ? O Lord , correct me not in thine indignation , saith David . Correct me , O Lord , but yet not in thy fury , lest I be brought to nothing , saith Ieremy . In respect of the sentence it self , which will be to the good . Venite Benedicti , Come ye blessed : to the bad , Discedite Maledicti , Depart ye cursed , which last sentence is terrible . 1. They are cast into eternal torments , a punishment sensible for the pain and misery felt . 2. They are deprived of the Beatifical vision of God , a punishment prejudicial for the Glory lost . The first is terrible . 1. In regard of the Suddenness and Horrour . At the time of the Iudges appearance . A consuming fire shall goe before him , and a mighty tempest shall be stirred up about him . Their visitation shall be in Thunder , Earthquake and great noise , storm and Tempests , and the flame of devouring fire . The day of the Lord is very terrible , who may abide it . A day of wrath , a day of trouble and distress , &c. It shall burn as an Oven , and the proud , and all that do wickedly shall be stubble . They shall behold Above them , The Angry Iudge disdaining them . Under them , The Horrible Pit gaping for them . Within them , The Worm of Conscience gnawing them . About them , The World burning . Near to them , The Devils accusing them . Whither then shall a sinner flee . It is impossible to be hidden , and insufferable to abide . If it were terrible for the Israelites to hear Gods voice delivered by an Angel , who brought no ill news . Insomuch as they said , If we hear the voice of the Lord our God any more , we shall die . And to Moses . Talk thou with us , let not God , lest we die . What will it be for sinners to hear the Iudge pronounce this heavy sentence , Discedite Maledicti . 2. In regard of the Accusers . 2 1. The Heaven , and the Earth . 2. Christ as Iudge . Witness . I will reprove thee , and set before thee the things that thou hast done . I will shew thy filthiness . I was hungry , and ye gave me no meat , &c. 3. The Angels ; Their attendants in this life , 4. The Devils ; who attend them for future torments . 5. The Books of their Consciences . Thine own wickedness shall correct thee , and thy turnings back shall reprove thee . 6. The Creatures , whom they have abused . Consider this , lest ye howl and weep in your misery . 3 In regard of the intollerable paines which follow the Sentence . 1. Everlasting Chains of Darkness . Vermis corum non morietur . They shall weep for ever . 2. Sharp . Beyond the Fornace seven times heated . 3. Various , of divers sorts . According to the diversity of sinners offences . 4. Stinking . In the Lake which burneth with fire and brimstone . 5. Affrighting . Tormented by Devils . 6. In Bonds , not able to stir . Bind him hand and foot . Held with Cords of his own sin . Bind the Tares , &c. Gathered as Prisoners into a pit . Chains of darkness . 7. In horrid darkness . Prefigured by that of AEgypt . A Land of darkness . 8. With Company detestable . In regard that Hell is a Place of no Order . 4 Dilatavit Infernus animam suam , & aperuit os suum absque ullo termino . Hell hath enlarged it self , and hath opened his mouth without measure . Of no Rest , or Comfort . But cries , vexation , weeping , and gnashing of teeth . Not a drop of cool water to the thirsty . Continual mourning , sorrow , without intermission . Plexus ardore incomparabili , dolore innumerabili , & poena interminabili . Full of incomparable heat , innumerable sorrowes . and endless punishments . This for Poena sensus , or the Pain and misery felt . Now for the Glory and Happiness lost , which is usually called Poena Damni . The Loss of Heavens joyes . The deprivation of sinners from Gods sight . Than which nothing more miserable . The Excellency of Heaven ( the place of Gods rest ) may be conjectured at , By the End for which it was made . 1. The glory of God here , above other places . The Heavens declare the Glory of God , and the firmament his handy-work . 2. The Happiness of the Elect. Abraham , Isaac and Iacob . Blessed are they which dwell here . They shall be satisfied ( inebriebuntur ) with the plenty of Gods house . This Happiness we may also value . By the Price it cost to regain it when it was lost . The Pains which Martyrs endured to attain it . The Testimonies of the Prophets , &c. The Excellency of Heaven may be imagined By the Discription of it . It needs no Sun or Moon to enlighten it , for the glory of God makes it bright . The Lamb is the light thereof . No Night there . Here is that Beatifical Vision which the Fathers and Holy men so desired , and rejoyced in . Mine Eyes have seen thy Salvation . I shall be satisfied with thine Image . Shew the light of thy Countenance , and we shall be safe . If I have found grace in thy sight ( saith Moses ) shew me thy face . If thou desire pleasure . Here is pleasure for evermore . If honour , Such honour have all his Saints . If good company , God , and all the Elect. If musick , A quire of Angels continually praising God with their melodious songs . To conclude , here is abundance of all things , want of nothing . Wherefore , Si credimus futurum Iudicium , bene vivamus , ne malè moriamur . Maxima poena , metum perdidisse judicii : If we believe there will be a Judgement hereafter , let us live well , lest we dye in an ill case . It is the sign of a seared Conscience ( and that is the greatest punishment can befall a man ) to have lost the fear of the last Iudgement . Lay all these together . That all men are sinners . God hateth sin . It standeth us upon to prevent Gods wrath . In respect of the Iudgement of this World , Temporal , and of the World to come , Eternal . That it will be heavy in regard of the Omnipotence of the Iudge . Iustice of the Iudge . Omniscience of the Iudge . Goodness of the Iudge . The Weakness of Man. The Imperfection of Man. The Misery of Man. The Sentence which makes the wicked lyable to the sense of pain , and loss of good . And finding that there is an unevitable necessity to repent . Why defer we to use the means by which we may be made clean , our sins may be pardoned , and taken off . A wise Traveller takes the day before him . And a wise Builder the year before him . Optimè fit quod suo tempore fit . Stultus semper incipit vivere . It is best done , that is done timely . A Fool alway begins to live . For who hath promised thee time to repent How many have been deceived with this vain hope ? The Wise Man giveth this Rule . Whatsoever good thing thy hand findeth to do , do it instantly , with thy might , for there is no work , &c. in the Grave . Make no tarrying to turn to the Lord , and put not off from day to day : For suddenly shall the wrath of the Lord come forth , and in thy security thou shalt be destroyed . Indulgentiam Deus tibi promisit , crastinum diem nemo promisit . Si male vixisti , bene vive , jam hodiè . And , Propter illos qui desperatione periclitantur , proposuit Deus indulgentiae portum . Propter illos qui spe periclitantur & dilationibus illuduntur fecit diem mortis incertum . Quando venit ultimus dies nescis . Ingratus es qui hodiernum habes , in quo corrigaris . And again , Qui ab iniquitatibus suis recedere negliguut , & sibi de Deo indulgentiam repromittunt , nonnunquam ita praeveniuntur , Dei furore , ut net conversionis tempus , nec beneficium remissionis inveniant . God hath promised the pardon , it is true ; but no man hath promised , or cen , that thou shalt live while tomorrow . If thou hast formerly lived ill , live well to day . God hath been so propitious to Mankind , that for the comfort of them that are ready to perish in the Sea of desparation , he hath a Haven of mercy and pardon . And for their sakes that are illuded with hope , and delay their repentance , he hath made the day of death uncertain . Seeing thou knowest not when the last day will come , thou art an unthankful man , if thou makest not good use by repentance , of this day which God hath given thee . They which are careless to depart from iniquity , and flatter themselves with the hope of Gods pardon , are many times so prevented by the anger of God , as they neither find time to convert , nor the benefit of his pardon . God hath reserved to himself the preheminence of lengthning aud shortning our dayes . The rich man promised himself ease and rest for many years , but one night brought a period to his supposed felicity . Saint Ierome saith , That men are worthily taken in the snare of Judgement , as fish with a hook , or birds in a net ; and therefore gives this counsel . Quia didicisti quòd omnia morte finiuntur , & in inferno non sit poenitentia , nec aliquis ad virtutes recursus : dum in ipso saeculo es festina , contende age poenitentiam , &c. Seeing thou hast learn'd that death brings an end to all things , and that there 's no repentance in Hell , nor any recourse to vertue ; make hast while thou livest , strive and labour , do penance , &c. But admit that thou hadst the priviledge to know thine own end . Thinkest thou , that it will be easier to repent hereafter , than presently . No certainly ; For the longer thou detractest , the harder the task of repentance . 1. In respect of the habit , Custom is another nature . Cum aliquid in habitum abierit , difficulter expellitur , Dum servitur libidini , fit consuetudo , & dum consuetudini non resistitur , fit necessitas . When a thing hath once got a habit , it is hardly expelled . While we serve and feed our lust , custom steals upon us , and not resisting custom , we are necessitated to it . Therefore he gives this admonition . As no man is to despair of Gods mercy , yet he is not so to presume , but that without delay he reconcile himself to God , lest he fall into such a custom of sinning , that when he would , he be not able to get out of the Devils snares . 2. Because the farther we plunge our selves into sin , the farther God is from us . Woe unto them that have fled from me . God will cast them off . 3. For the ground the Devil gets of us . He is like the strong man which overcometh the weaker . 4. For the corruptions of the Soul. The longer we sin , the obscurer the understanding . The weaker the Will , the more disordered the desires . Who then is so void of understanding or reason , that will think he can repent , after many years , when his sins are multiplyed , and grown into a habit , and that God is farther from us ? When the Devil encroacheth on us , and our faculties are corrupted ; And cannot doe it in his better strength . That sins encreasing , the pardon will be easilier obtained for them . That the infirmity prevailing , the medicine will cure the easilier , knowing that Languor prolixior gravat medicum , brevem languorem recidit medicus . A long sickness or languishing disease puts the Physician to his Books , while a short grief is soon cured by him . Who can carry a great burden in his age , that groans under a little weight in his chief strength ? It was a harder and more difficult act in mans consideration , to revive Lazarus being four dayes in the grave , than the Rulers daughter newly dead . Grant that thou canst repent in thine age . 1. Yet consider the time lost , which might have been spent in doing good , and avoiding evil . Why spendest thou thy time in sowing that , of which thou shalt reap nought but tears . The heathen man could say , Hee that desires to doe good while he is old , makes a plain demonstration , that he hath no mind to goodness , till that time which is unfit for all things . And it is too late to begin to live , when we are ready to dye . S. Gregory saith , That he is little better than an Infidel , that forbeareth to repent till he is old . And it is to be feared , that while such a one hopeth for mercy , he shall fall into judgement . Can the infinite Majesty of God offended , be satisfied with a little , a small repentance ? If thou canst not satisfie him for the sins of a day , why heapest thou the sins of many years , and protractest to give satisfaction till thine age . If thou hast gathered nothing in thy youth , how canst thou find any thing in thine age . 2. Besides Repentance is the gift of God , to whom he pleaseth , and when . Every one ought to fear that it will not be given him at the hour of death , and is therefore to work out his salvation in the time of his life , with fear and trembling . Saint Augustine saith , That seldom or never a full conversion is seen in the end of a mans dayes , and that much doubt may be made of a late penitent . Of him that repents at the last gasp , and is reconciled ( that is , by the Minister ) to God , I am not certain whether he be secure or not . Saint Augustine is not confident of his salvation , though he be absolved by the Priest. Therefore let every one that would be out of doubt , repent while he is lusty and strong , and in his perfect health ; for he that hath lived ill all his life , and repenteth not till the last , is certainly in great danger . Wilt thou be secure ( say two Fathers ? ) wilt thou avoid all doubt ? Repent while thou art well . And why art thou then secure ? Because thou repentest , when thou mightest have sinned . 3. There are many impediments in age and sickness . Men are then troubled with many infirmities . Cumbred with many affairs . Grieved with many thoughts , for wife and children , estate and pleasure to be left . And what kind of penitence can be expected from man in this estate ? Poenitentia quae fit in extremis , raro vera est , ob magnam difficultaetem in hoc articulo . It is seldom true , being deferred till our end . 1. For the great perturbations arising by the extremity of sorrow , anguish , thought of death , all most violent in a dying man. They suffer him to think of nothing but that with which he is vexed . 2. True repentance ought to be voluntary , not of necessity . And a dying man is forced . Like to that of Shimei to David . Like to that of Mariners in a storm . 3. If he thinks not of it himself , ( as it is very doubtful ) his Friends seldom or never send for those who should put him in mind of it , till it be too late , till he be past all sense of it , And this is a just punishment , saith S. Gregory , for not thinking on God while he was in ability to do it , So that one negligence is punished with another . Lastly , let not the examples of a sew cause protraction in thee . For though God forbare his threatned judgements on the Ninivites , it was for their forty dayes repentance . And if thou canst repent forty dayes as they did , thou hast the better hope . And though the Thief ( in articulo mortis , ready to dye ) was saved ; Yet this example ought not to give liberty to any , to defer so long . Besides , his salvation was no less admirable than any other of Christs miracles . And his conversion no less wonderful than his salvation . For when Christs own Disciples had denied and forsaken him , The Thief confessed him . Credidit Reus , quod negavit Electus . But trust to thy timely preparations by the example of the Wise Virgins . And consider and think of thine own estate while thou hast time . Make no tarrying to turn to the Lord , and put not off from day to day ; for suddenly shall the wrath of God come forth , and in thy security thou shalt be destroyed . Remember thy Creator in the dayes of thy youth , while the evil dayes come not . Defer not Repentance unto years unapt , testy , weak , when sin leaveth thee , and not thou it . Now the time is , when thou mayst find the Iudge propitious . Seek the Lord while he may be found , and call upon him while he is near . Repent , and be converted , that your sins may be blotted out . Now our Repentance prevaileth chiefly by 1. Prayer . 2. Fasting . 3. Alms. 4. Tears . The prayer of humble peirceth he clouds . It was the practice of David after his fall , as may appear by the 1 Psalm . It was the counsel of Saint Peter to Simon Magus , Repent of thy wickedness , and pray to God , if perhaps 〈◊〉 thought of thine heart may be s 〈◊〉 thee . For God is properly 〈◊〉 if we neglect not this duty . The Lord is nigh to all them that call upon him . He never forsakes them that call upon him . But of this point more at large elsewhere . Though the best fast be the fast of the soul , in abstaining from sin ; yet other fast of the body is necessary for us , as a salve for a wound . It asswageth the intemperance of the body , represseth inordinate affections , and allayeth the passions of the soul , which arise by fulness . Let not your hearts be over-charged , saith our Saviour . All the servants of God by this humbled themselves , when they set themselves to repentance , or to obtain any thing at his hands . David humbled , and chastened himself by fasting . It was an antient Precept . Saint Augustine out of Saint Basil saith , that it was commanded as a Law by God to Adam in Paradise , by prohibiting the Tree , And if he had fasted from that Tree , we had not needed to have fasted ; we are sick by sin , let us be healed by repentance ; but repentance without fasting is in vain . So he . The Flesh had need to be kept under the Soul , like a servant , left it rebell , and to be held in with this bit ; for let but the reins loose , and the flesh will run headlong to perdition . Prayer is good with fasting , &c. And God saith , Turn unto me with fasting . The Prayer and Alms of Cornelius ascended to Heaven . 3 Wilt thou have thy Prayers fly to Heaven , make it two wings , Fasting and Alms. We are to give alms ( saith he ) in this regard , that we may be heard when we deprecate Gods anger for our sins past . By Mercy and Truth iniquity is purged . Who so stoppeth his ears at the cry of the poor , he also shall cry himself , and shall not be heard . Give alms of such things as you have , and all things shall be clean to you . Break off thine iniquities by shewing mercy on the poor , saith Daniel to Nebuchadnezzer . Lastly , The most powerful act of Repentance is godly sorrow , accompanied with groans , sighs , and tears . They are the blood of a wounded soul. They ascend unto the nostrils of God , as the Odour of a sweet smelling Sacrifice . God suffereth them not to be spent in vain , but gathereth them . David every nighe ( in thought of his offences ) washed his bed , and watered his couch with them . God promiseth , that if we come weeping , he will lead us in mercy . And therefore commandeth it as a chief demonstration of our hearty Repentance . Saint Peter , after his denial of Christ , wept bitterly , but said nothing . We find that he wept , not what he said . He made choice to repent rather with tears , and no words , than with words , and no tears . Recte flevit & tacuit , quia quod defleri solet , non solet excusari . Mary Magdalen wept , but said nothing , yet Christ said to her , thy sins are forgiven thee . Ezechias wept sore , The Lord said , I have heard thy prayers , and seen thy tears , and added fifteen years to his life . Lachrymae tacitae quodammodo preces sunt , veniam non postulant , & merentur . Sufficit auribus Domini imber oculorum , fletus citius audit quam voces . Let the wicked therefore forsake his way , and the unrighteous man his thoughts , and let him return unto the Lord. To day if ye will hear his voice , harden not your hearts . If we will not hear this voice of his , Repent , for the Kingdom of Heaven is at hand . He will stop his ears to us when we cry , Lord , open unto us , though we cry with tears , as Esau did for his Fathers blessing , who found no way of changing his [ Fathers ] mind , though he sought it with tears , carefully , when it was too late . For , though tears prevail in their due time , and happy is he that can shed them ; Yet when the door is shut , God will say to the impenitent sinner , as he said to the foolish Virgins , I know ye not . The Duty of Repentance . THis duty of Repentance consisteth of two parts . 1. Mortification of the old Man , which is the first degree of Regeneration . 2. Quickning of the new , which is the second . 1. Mortification , is an act of the Holy Spirit in us , 1 who doth by little and little quench and abate in our souls and bodies , the natural strength of our corruption , which was crept into us , partly Originally , by Adams fall ( which is that we mean by the Old man ) and partly that Sin , which we have actually increased by our own frailty . It consisteth . 1. In our acknowledgement of Sin. 2. In our Contrition and Sorrow . Both which are set down in one Verse of the Psalmist . 1. Our acknowledgement is either 1. Inward . 2. Outward . 1. Inward acknowledgement is when we feel the burden of our sins pressing us down , our Consciences accusing us , and our thoughts testifying against us . 2. Outward , is when we make Confession of them by speech , or other outward actions . And this Confession of sin , is a publication or manifestation of our unworthiness and guilt , whereby we testifie and bewail , that we have sinned against God , and have ( withall ) a setled resolution and purpose to offend him no more . Confession is either Publick . Private . Publick Confession is , when upon the Lords Day , or other dayes appointed for Gods Worship , we in the open Congregation , together , or after the Minister , do confesse our sins to God. Private is , either 1. To God in our Closets , or other private places , as Ps. 32. 5. 38. 9. 18. 41. 4. 51. 2 Sam. 24. 10. Dan. 9. 2. To men . Jam. 5. 16. 2. Contrition is a sorrow and grief of the Conscience , and mourning of the Soul , because we have offended God , having also joyned with it a displeasure against our selves , and a true humiliation both of souls and bodies , as Iam. 4. 9. Esa. 66. 2. Eze. 36. 1. 41. 10. Ion. 3. 8. 2 Kings 22. 19. Matt. 5. 4. 2 Cor. 7. 9 , 10 , 11. Quickning of the new man , is when we , returning to God , live spiritually , and have a desire ( for the time to come ) to please Him : this is also called a Conversion to God. And this we do , 1. By avoiding evil . 2. Following that which is good . Both comprehended in Psa. 34.14 . Esa. 1. 16 , 17. The Benefits we receive by Repentance , are , The deferring of Gods punishments due for sin . The mitigation of his displeasure . The averting of his judgements . The escaping of eternal death . The prolonging of our prosperity . The attaining of eternal life . Confession of Sins . VVHo will give water to my head , or tears to mins eyes , that I may day and night bewail my sins and ingratitude against thee , O God , my Creator ? Many things there are which terrifie mens Consciences , and bring them to the true sense of their sins , but nothing is so available thereunto , as the contemplation of the greatness of thy goodness , and the multitude of thy benefits . That therefore , O Lord , my poor wretched soul may the better see and consider in what state it stands , I will recount thy manifold blessings , and the number of my sins , that thereby also , I may more clearly understand who thou art , and what I am , how gracious a God thou hast been to me , and how rebellious a sinner I have been to thee . There was a time , O Lord , ( as thy Divine Majesty best knoweth ) when I was not , and thou tookest me out of the dust of the Earth , and gavest me a being ; creating in me a Soul after thine own similitude , and made it capable of thy glory . Thou didst create my body , with all the members and senses thereof ; and my soul , with all the powers and faculties thereof . And as thou didst create me , so thou didst preserve me iu my Mothers womb , that I might come safe into this world , and receive the mark and badge of all thine , even the Sacrament of Baptism , whereby I was cleansed from the guilt of Original sin . Amongst a multitude of Infidels , dispersed over the face of the Earth , thou wouldest have me in the number of the Faithfal , even of those to whom so happy a lot hath fallen to be thine , regenerated with the water of Baptism : From which time , I was taken to be thine , and that admirable and happy Contract was made between us , that thou shouldest be my Lord , and I thy Servant ; thou my Father , and I thy Son : that thou shouldest perform and shew to me the love of a Father , and I to thee the duty of a Son. Further , O Lord , thou didst descend from Heaven to Earth for my sake , seeking me in all the ways wherein I had lost my self . With thy humanity thou didst ennoble my nature , and by thy bonds didst deliver me from bondage . Thou didst challenge me from the power of the Devil , by delivering thy self into the hands of sinners , and didst destroy sin , by taking upon thee the form of a sinner . With what reverence shall I speak of that other blessed Sacrament , which Thou also , O Lord , hast instituted and ordained for a remedy of all the miseries which have befallen me , and the many sins I have committed since my Baptism ; and for a salve and cure for all my spiritual diseases , even the Sacrament of thy most precious Body and Blood ? And as thou hast bestowed on me all these divine and heavenly blessings : so likewise in plentiful manner hast thou heaped on me temporal favours . Thou hast from my birth to this hour , preserved , nourished , cloathed , and fed me , in most abundant manner , giving to me the use of all thy creatures for my sustentation . Nay , what couldest thou have done more for me , than thou hast done ? Or what couldest thou have given me more , than thou hast bestowed upon me , either of blessings of this world , or of the world to come ? Now , having received all these mercies and favours from thee , how have I on my part behaved my self in thankfulness to thee for them ? Have I returned due praise unto thy Majesty for them , or carried my self , and ordered my life , like to one that might any way deserve them ? O Lord , I confess that I have not ; for such hath been the malice of my heart , that instead of shewing my self conformable to thy will , I dayly adde sin to sin , and iniquity to iniquity , heaping up wrath for my self against the day of wrath . How can I without tears remember , how often thou mightest justly have slain me , and yet ( notwithstanding my sins , which call for vengeance ) no evil hath happened unto me ? How many souls burn in Hell fire , which have sinned far less than I , and yet I remain alive ? What had become of me , if thou hadst taken me away with those at the same time ? How strict had my Iudgement been , if thy Iustice had laid hold on me , laden with so many sins ? Who then , O Lord , hath bound the hands of thy Iustice , who hath deprecated for me , when I lay thus lulled asleep in the security of my sins ? What hath pleased thee in me , that thou shouldst deal more mercifully with me , than with those , who in the midst of their dayes , in the heat of their youth , are taken away from amongst us ? My sins cryed out against me , and thou stoppedst thine ears , my offences dayly increased against thee , yet thy mercy dayly abounded towards me . I sinned , thou didst expect me , I fled from thee , and thou followedst me : I was weary in offending thee , and thou not weary in expecting me . And in the midst of all my sins , I ever received many good inspirations and goodly reproofs from thy holy Spirit , which checked me in the dissolute course of my life . How often hast thou called me with the voice of Love ? How often hast thou terrified me with threats and fears , laying before me the peril of death , and the rigour of thy divine Iustice ? How often hast thou followed me with thy Word preached . invited me with thy blessings , chastened me with thy scourges , compassing me about , that I could by no means slee from thee ? And lastly ( which is not the least of thy mercies ) with what patience hast thou waited for my serious Repentance ? What then , O Lord , shall I render back to thee , for all that thou hast done unto me ? In that thou hast created me , I owe thee all that I am created , in that thou hast preserved me , and thus long expected my return to thee . I owe thee life , and all that I am . But in that thou hast regenerated , sanctified , and redeemed me , and left those excellent pledges for my salvation ; I know not what to render unto thee . For , if the lives of all men and Angels were in my power , and that I could offer them unto thee for a sacrifice of praise and thanks ; yet were it nothing , being compared to the least of all thy spiritual blessings bestowed on me . VVho therefore will give a fountain of tears to mine eyes , that I may lament my great ingratitude , and unjust retribution for all these thy manifold blessings heaped upon me ? Help me thou , O Lord , and give me grace , that I may heartily confess , and grievously bewail my hainous offences and transgressions , against thee ; that thou mayest be reconciled to me , and in thy abundant mercies , shew some pity to me for them . I am thy creature , O Lord , made after thine own Likeness and Image : acknowledge thy workmanship , for it is thine own . In taking away the soyl and filth , wherewith it is defiled and stained , thou shalt soon perceive it to be thine own handy-work . Art not thou a Father of mercies , which have neither number , end , nor measure ? Although I have shaken off the duty and obedience of a child towards thee , yet cast not thou off the love of a Father toward me . I beseech thee , Although I have done many things , whereby thou mightest justly condemn me , yet thou hast not lost the means whereby thou mayest mercifully save me . If thou forsake me , to whom shall I flee ? who is there to help me besides thy self ? Acknowledge , G Lord , a straying sheep : Behold I come to thee all wounded , thou canst heal me . blind , thou canst enlighten me : full of leprosie , thou canst cleanse me : and spiritually dead , yet thou canst revive me . Thy mercy is greater than my sin : thy clemency , more than my wickedness : and thou canst remit , more than I can commit . Do not then , O Lord , put me back from thee : look not so much upon my sins , as upon thy infinite meocies ; who livest and reignest God of all mercies , world without end . Another . O Almighty Lord God , great in thy power , and terrible in thy judgements , who madest the Heaven , the Earth , the Sea , and all things in them , by thy Word , whose Power cannot be resisted , and whose Mercy is over all thy works . All things are under thy power and rule , both in Heaven and Earth . Thou shewest mercy on whom thou wilt , art pitiful to whom thou pleasest , and wouldst not the death of a sinner , neither delightest in the destruction of any . O God , rich in mercy , who , out of thy extraordinary love to Mankind , even when we were thine Enemies , didst send thine only Son into the world , that every one that believed on him might not perish , but have life everlasting ; Have mercy upon me , have mercy upon me , according to thy mercy , and according to the multitude of thy mercies , do away my offenses . Holy Father , I have sinned against Heaven , and before thee , and am no more worthy to be called thy Son. I have turned from thee , and have broken all thy Commandements . I have not walked aright , but have gone after mine own lusts , choosing those wayes , which thou hast forbidden me to tread in . Neither , O Lord , have I feared thine anger , but have been in all things disobedient unto thee , and have hardned my heart against thee . I have hated instruction , and cast thy sayings behind me . Truth hath found no place in me , and my hands have been the workers of much wickedness . I have spoken vainly , idlely , and wickedly . I have brought forth deceit , and meditated the way of untruth . I have provoked thy wrath against me , by accustoming my self to do the work of the flesh , and rejecting the good motions of the Spirit . Woe unto me , rebellious wretch , that I have committed these wicked acts , against thee , so loving , so good , so gracious a God ; to the utter destruction of my soul , without thy mercy in Christ Iesus . In remembrance , and confidence whereof , O Lord , I come to thee , and humbly intreat thee , that thou wouldest not reject a contrite , humble , miserable , and repentant sinner , who at this time earnestly invocateth thy Name . Return a little , O Lord , and be intreated for my manifold sins , do not unto me according to the multitude of them , neither reward me according to my transgressions . Let my humble Prayers , sighs , and groans , come into thy presence , and according to thy promises , receive me again into thy favour . For , O Father , I am one of those , whom thy only Son redeemed with his most precious blood . O Lord , my soul doth loath my life , by reason of my manifold sins , and I humble my self under thy mighty hand , because I know , that in thine anger thou shewest mercy , and in time of trouble thou dost forgive offences : And behold , O Lord , that I confess my sins , beseeching thee , for thy goodness , to do unto me , according to thy wonted mercy . I am confounded and ashamed to lift up mine eyes unto thee , because my sins have prevented my prayers , and have ascended up to thee , before them . Against thee , O Lord , have I sinned and done much evil in thy sight ; Yet wherefore should I dye in my sins , seeing it is not thy pleasure , that any sinner should dye , but turn unto thee , and live ? For thou art good and gracious , and savest those who are altogether unworthy , out of the abundance of thy mercy in Christ Iesus the Righteous . For although thine anger against sinners is unsufferable , and who may abide it ? Yet thy mercy towards offenders is unsearchable , and who can find out the depth thereof , or describe it ? Our Fathers in their troubles cryed unto thee , and thou didst deliver them , they put their trust in thee , and were not confounded . And though they , by their offences , have justly provoked thine anger , yet ( upon their humiliation ) thou didst remember thy Covenant , and ease them of their afflictions . O Lord , be merciful also unto me , for I am miserable and wretched . Heal my soul , for I have sinned against thee . My soul is very much disquieted within me : How long , Lord , will it be , ere thou look upon me , and deliver it ? Lighten mine eyes , for I have ( too long ) slept in death , and my sins have ( too long ) had dominion over me . Return , O Lord , at the last , and be gracious unto me ; O deliver my soul , and have mercy upon me : And all my bones shall say , Lord who is like unto thee ? To thee be all Honour , Praise , and Glory , World without end . Another . O Lord Iesus Christ , the only Physician of sick souls , who in the fulness of God came into this World , not to call the just , but sinners to Repentance . Behold me ( the most wretched of all sinners , who ( with as much humility as I am able in the confidence of thy great goodness , cast my self before the foot-stool of thy Majesty , confessing my great and grievous offences . And if the Publican in the Gospel durst not lift up his eyes to heaven , but stood a far off , and smote his brest , saying , Lord be merciful to me a sinner , what shall I doe , whose sins surpass the greatest sinners offences ? For all my inward and outward parts , are wholly depraved , and nothing that is good remaineth in me . And , when I look into the book of my conscience , I find , that I have abominably polluted the garment of innocency , which I received at my Baptism . I have put all my strength to offend thee with all the members I have . For , my feet have been swift to evil , and flow to good : mine eyes open to vanity , and shut to that which is truly amiable . My hands stretched to covetousness , and closed from the works of mercy : mine ears ready to hear evil , and stopped to the good motions of the Spirit : and my soul , ( the noblest part in me ) which hath eyes to contemplate the glory of thy Majesty : I have turned away from the consideration of thy Excellency , to the vain and transitory things of this life . I have given liberty to whatsoever mine eyes have desired , and have not resisted the unclean passions of my heart : so that the whole course of my life hath been a continual warfare against the. How often have I returned as a dog to the vomit , and as a sow washed , to the myre ? I am that Fool which hath said in his heart there is no God. For I have lived so dissolutely , that I have made plain demonstration by my behaviour , That I believed , thou either wert not at all , or else couldst do nothing at all . Thou , O Lord , hast often called me , and I have neglected thy voice : Thou hast expected me , and I have abused thy patience . Thou hast given me the treasure of a long time to repent , and I have consumed it wastefully . Thou hast stricken me , and I have not been sensible of thy hand . Thou hast afflicted me , and I have made no use of thy correction . Thou didst sweat , to make me clean , and I still remain in my pollution . I am hardned , as well with thy punishments , as with thy blessings , being rebellious to the one , and unthankful for the other . And what shall I further say ? but that my heart , soul , thoughts , and body , are all impure and defiled , and that of all sinners I am the chief , unworthy Earth should any longer sustain me , or that I should expect any thing from thee , but thy severest Iudgement . For if thou sparedst not Lucifer , and his Angels , for one only sin , Pride , but didst cast them from Heaven , to be reserved for everlasting chains of darknesse , unto the Iudgement of the great Day : what can I hope or look for , that have offended thee , not in one offence alone , but in all kind of transgressions ? For my sins are in number , numberless , insomuch , that I hate my self , for my madness , that from so noble a liberty , I am fallen into so base a servitude : and find my self overwhelmed with the horrible dread of thy fearful Iudgements , Yet when I behold and consider that infinite mercy of thine , which surpasseth all the rest of thy works , I am a little refreshed , and my Soul is a little comforted and revived : For as by the examination of the hainousness of my sins , and the strictness of thy Iustice , I did almost despair : So , considering and weighing the testimonies of thy Servants , left upon record , for the comfort of poor distressed souls , I am somewhat again cheared and raised up . For , besides those places of consolation , and many more , I find , by divers Parables and Similitudes of thine own , how ready and propense thou art to receive and pardon the Penitent . As , by the lost Penny , the lost Sheep , and by the Prodigal Son , whose Image I find in my self , and whose life mine doth fully parallel . Wherefore , O Lord , I humbly intreat thee , to restore me ( thy lost Son ) to thy favour : and withall , to give me the true sense and knowledge of the innocency I have lost . I do not desire , that thou shouldest deal so kindly with me , as that Father did with his Son : but I shall be happy and glad if thou wilt entertain me , as one of the meanest of thy hired servants . My hope and confidence is , that thou wilt pitty me , because thou art the fountain of pitty and compassion . Behold me therefore with the eyes of pitty , look on me , and ease me , who come unto thee , laden with the heavy burden of my sins ; pardon them , and save me , for thy infinite mercy : and remember not my sins , but thine own sufferings ; think not on me as a proud and rebellious Malefactor , but as an humble and penitent Convert , Look on me with those eyes of compassion , wherewith thou didst sometime behold Mary Magdalen , Peter , and the good Thief : Give me true knowledge of my sins , with the first ; true contrition , with the second ; and receive me , with the third , into thy Heavenly Paradise . Let thy obedience satisfie for my rebellions , thy innocency for my guilt , thy humility for my arrogancy , thy fasting for my intemperance , and thy justice for my iniquity . Lord , if thou wilt , thou canst make me whole , and restore me to thy former grace . Purifie , purge , and cleanse me from mine offences , and open mine eyes , that I may clearly see mine own pollution : and make me to grieve that I have not grieved for my sins as I ought to have done . And as thou hast by thy long-suffering hitherto expected my repentance , so , of thy infinite mercy and goodness , pardon me repenting : and grant me grace , that I may be afraid to offend thee hereafter . Hear me , O sweet Saviour , & make intercession for me to the Father , with whom , and the Holy Spirit , thou dost live and reign coequal and coeternal Lord God , world without end , Amen . Confession of Sins . I confess , O Lord , That I was shaped in wickedness , and in sin my Mother conceived me . That I was brought forth in uncleanness . That I am a root of bitterness . A wild vine of Sodom . A branch of the wild olive . The child of wrath . A vessel of dishonour and perdition . That my heart is rebellious , like a starting bow . That my throat is an open sepulcher , venting all folly . That I am of polluted lips . That my tongue talketh nothing but vanity . That mine eyes are evil prone to lust . That mine ears are uncircumcised , and like to the deaf Adder . That I have a forhead of brass , and a neck of iron . That my hands are slow to good . That my feet are swift to evil . I have sinned against thee , O Lord , and in thy sight , not fearing thy Majesty . My Sins are , In quantity , Large , and of a great size . Of long continuance , From my Mothers breasts . Deep . Heavy . Like a burden . Like lead . Stretching to Heaven with their cry . Many in number , Like the Stars . More than the hairs of my head . The sands of the Sea. Oftentimes reiterated . As a Fountain casting out water . Till they became as a habit . As red as scarlet and crimson . I am sold under sin . Till they become natural to me . Like the AEthiopians skin . The Leopards spots . In quality , The worst of sins . Strong , like cords and cart-ropes . Gaining nothing thereby . For a handful of barley , a little bread . Committing sin with greediness . Sin upon sin . With impudence . Not being ashamed . Knowing it to be sin . Giving offence thereby . Unthankfully . Like the Dog to the vomit . Like the Sow to the mire . Therefore , O Lord , because thou art just , and thy judgements true . I reap the fruit of my foolishness . For what fruit have I in those things whereof I am ashamed ? My dayes are consumed in vanity , and my years in the bitternesse of my soul. And now there is no health in my flesh , because of thy displeasure : neither is there any rest in my bones , by reason of my sin . My heart trembleth also , with remembrance of thy Iudgements . I feel bitterness above the bitterness of death , in that I have forsaken thee , O God , and that thou hast forsaken me . Woe unto me , rebellious Wretch , for thus doing . See , and consider , O Lord , how vile I am become , for my Soul abhorreth to live . I have roared for the disquietness of my heart . And what shall I now say , or wherein shall I open my mouth ? What shall I answer , seeing I have done these things ? Miserable man that I am , who shall deliver me out of this body of death ? When I have not what I can further say or do , this only remaineth , this is my last refuge , that I direct mine eyes to thee . Out of the deep have I called to thee , O Lord : Lord hear my voice . If thou Lord shouldest be extream to mark what is done amiss , O Lord , who may abide it ? Enter not into judgement with thy Servant , O Lord , for in thy sight shall no man living be justified . Wherefore , O Lord , I appeal from Thee , to Thee . From Thee , a just Iudge ; To Thee , a merciful Father . From the Throne of thy Iustice , To the Seat of thy Mercy . O Lord , be pleased to admit of this appeal . If thou do not , I perish . And , O Lord , carest thou not that I perish ? Who wouldest have all to be saved , none so perish . I am thine , O save me . Despise not the work of thy hands . Who hatest nothing which thou hast made . I am thy Servant , and Son of thy Handmaid . Thy Name is called on by us . Thou art not ashamed to be called our Lord. I am the price of thy Sons blood . O spare thy Workmanship . Thy Child . Thy Name . The price of thy Sons blood , But I am a sinner , and God heareth not sinners . Yet I pray thee remember of what I am made ; That I am but flesh , and a wind that passeth away , and cometh not again . Take notice of the matter of which I am made . Remember that I am but dust . Frail flesh . Light wind . Loose dust . And wilt thou , O Lord , break a leaf driven with the wind too and fro ? and wilt thou pursue dry stubble ? Behold , O Lord , though I have sinned , yet I humble my self under thy mighty hand . Spare the humble and contrite . David spared Shimei that railed on him . And David was a man according to thine own heart . Therefore do thou spare me . Ahab , King of Israel , forgave the King of Syria his offence , upon his humiliation . Was there ever King of Israel more merciful than thou ? Thou forgavest the same Ahab ( who had sold himself to sin ) when he humbled himself . Spare me also , I beseech thee . O Lord , how long wilt thou be angry with thy Servant which prayeth . Surely , Lord , I hide not my sins , like Adam , but confess them . Behold , I judge my self . Accept , O Lord , the Sacrifice of a troubled Spirit , A contrite heart , A grieved Soul , A wounded Conscience . Though I have sinned against thee . It hath ever been thy Practice to be merciful . Our Fathers trusted in thee , they trusted , and were not confounded . Thy mercies have been ever of old . Lord , where are thy former loving kindnesses . Look at the Generations of old , and see , did ever any trust in the Lord , and was confounded ? Or whom did he ever despise , that called upon him . It is due by thy Promise . Remember thy word unto thy servant ; upon which thou hast caused me to hope . Let thy mercy come unto me , O Lord , even thy salvation , according to thy word . God hath promised , which cannot lie . He is a God of truth . And confirmed it with an Oath . Which promise the unbelief of men cannot make void . If we believe not , yet he abideth faithful , he cannot deny himself . There will arise no benefit by my destruction . For what profit is there in my blood , if I go down into the pit ? For in death is no remembrance of thee , and in the grave who shall give thee thanks ? Wilt thou shew wonders to the dead ? Or shall the dead arise and praise thee ? Shall thy loving kindness be declared in the grave ? Or thy faithfulness in destruction ? The grave cannot praise thee , death cannot celebrate thee : the living , the living , he shall praise thee . I will not dye , but live , and declare the works of the Lord. O taste and see how gracious the Lord is , blessed is the man that trusteth in him . Thy mercies , O Lord , are Sweet . Comfortable . Better than life . Many . A multitude of them . Plentiful , Tender . Superabundant . Wonderful . Infinite . Great . Broad . From the East to the West . Long. Deep . High. To the Heavens . High. Above the Heavens . Past knowledge . Eternal of old . For ever . Preventing . Following . Compassing . Pardoning . Crowning . Over all thy works . Our sins . Thy justice . Thou art the Father of mercies . Thou art patient , and slow to anger . Thou winkest at the sins of men , because they should repent . Sparing thy people forty years . Many times thou didst turn thy wrath away , and wouldest not suffer thy whole displeasure to arise . It is of thy mercy that we are not consumed . Gentle in correcting , insomuch as thy justice is not without mercy . I will visit their offences with the rod , and their sin with scourges : Nevertheless , my loving kindness will I not utterly take from him . He hath not dealt with us after our sins . How shall I smile thee , O Ephraim ? Placable , and easie to be pacified . He will not alway be chiding : neither keepeth he his anger for ever . His wrath endureth but the twinkling of an eye . For a small moment have I forsaken thee , but with great mercies will I gather thee . In anger he remembreth mercy . David said , I have sinned against the Lord. And Nathan said to David , The Lord hath also put away thy sin , thou shalt not dye . The Lord waiteth to be gracious unto us . Compassionate . Thy Compassions are called bowels of mercy . When thou didst see the misery of thy people , thou hadst compassion on them . Then the Lord of the servant , moved with compassion , loosed him , and forgave him the debt . Not only ready to forgive , but profuse in mercy . With thee is plentious redemption . The Father of the Prodigal , not only pardoned him , but put on him the best Robe , and a Ring , and killed the fat Calf for him . He will have joy in Heaven , for a sinner repenting . Thy pardon extendeth , not only to small , but great sins , and sinners . Such as Pet. who forsware thee , Paul , who blasphemed thee . The Thief on the Cross. The Adulteress . Mary Magdalen . They say , If a man put away his Wife , and she go from him , and become another mans , shall he return unto her again ? shall not the Land be greatly polluted ? But thou hast played the Harlot with many Lovers , yet return again to me , saith the Lord. He is kind to the unthankful and evil . But all these are recapitulated and summed up in Christ Iesus . In whom he hath given us great and precious promises . And in whom all the promises of God are Yea , and Amen . In naming of whom it will be sufficient . Iesus , thou Son of David , have mercy on me . Which Name Jesus , was given unto him , because he saveth us from our sins . Lord , Do not so earnestly mark our sins , as that thereby thou forget thine own Name . Thou Son of David ( who forgave Shimei his sworn Enemy , reviling him ) Forgive me . O Christ hear me . Intercede for me . Make thy Father propitious to me . Say unto my Soul , I am thy Salvation . Let not thy Apostle comfort me in vain , when he saith , This is a faithful saying , and worthy of all acceptation , that Iesus Christ came into the world to save sinners . Where sin hath abounded , there grace hath super-abounded . God hath concluded all under sin , that he might have mercy upon all . When we were Gods Enemies , we were reconciled to him by the death of his Son. Let not another of thy Apostles say in vain . Christ once suffered for sin , the just for the unjust , that he might bring us to God. Let not the third . Mercy rejoyceth above judgement . Let not the fourth . If any man sin , we have an Advocate with the Father , Christ Iesus the righteous . And he is the propitiation for our sins , and not for ours only , but for the sins of the whole world . Let not thine own words be spoken in vain . Come unto me all ye that labour , and are heavy laden , and I will give you rest . I came not to call the righteous , but sinners to repentance . I came not to judge the world , but to save it . These things are not cannot be spoken in vain . Wherefore , in the multitude of the sorrowes that are in my Heart , thy comforts , O Lord , have refreshed my Soul. Let us therefore come boldly to the Throne of Grace , that we may obtain mercy , and find grace to help in time of need . Which be pleased to grant , For thy great and many Mercies . Thy Names sake . The Glory of thy Name . Thy Promise sake . Thy Practice sake . My Misery . My Infirmity . Even for thy Son Iesus Christ's sake . The Seven Penitential Psalms Paraphrased . Psalm 6. O Lord my God , rebuke me not , I beseech thee , in thy fierce indignation against my sins , either in this life , or at the day of judgement , neither chasten or correct me in thy hot displeasure , by condemning me to eternal death . 2 Have mercy and compassion upon me , according to thy accustomed goodness , O Lord , for I am weak , and frail by nature , strengthen me therefore by thy grace , O Lord , and heal me , by curing the infirmities of my Soul , for they are multiplied so greatly upon me , that my bones , and all my inward parts are vexed and disquieted with the remembrance of them . 3 My sinful Soul , considering my manifold offences , and trembling at the thought of thy just anger against them , is also ( like as is my flesh ) sore troubled , and almost at the point of desparation : but thou , O Lord , that desirest not the death of a sinner , how long will it be ere thou look upon me , and bring me out of this misery ? 4 Return from the rigour of thy justice , O Lord , to the sweetness of thy mercy , and deliver my Soul from the bondage of sin : O Lord , save me from the assaults of the Devil , not for any merits of mine , but for thy mercies sake , in Christ Jesus my Saviour . 5 For in death there is no remembrance of thee , to praise and glorifie thy Name : and who , surely none there is that shall give thee thanks , or celebrate thy goodness in the grave of Hell , where nothing is to be heard but weeping , gnashing of teeth , and blasphemies . 6 I am weary and faint , with my groaning and sighing for my transgressions , every night , when I should take my rest , I wash my bed , weeping for them , and I water my couch , the place of my rest , with my tears of unfeigned repentance . 7 Mine eye of reason and understanding is consumed , and groweth weak , because of the grief I take , fearing thy judgements : yea , it waxeth old , and I continue in sin , because of the united Forces of all mine Enemies , the World , the Flesh , and the Devil . 8 Depart therefore far form me al ye mine Enemies , which are , and have been the workers and causers of mine iniquity , by your tentations , and evil examples ; for henceforth I will have no more to do with you ; for my Conscience assureth me , that the Lord , of his infinite goodness , hath heard and pitied the voice of my weeping : and therefore I should be unthankful to him , to return to those sins , which he , in his mercy , hath forgiven . 9 The Lord , I cannot repeat it too often , hath graciously heard my earnest supplication for the pardon of my sins , and he , the Lord , plentiful in pity , hath not only now , but will also hereafter receive my prayer , whensoever I call faithfully upon him . 10 Let all mine Enemies therefore : who have sought my destruction , be ashamed at my Conversion , and before vexed and troubled at the consideration os Gods judgements . Let them no longer delay , but repent and return to the Lord , and be ashamed , that they have so long deferred their conversion , and suddenly , without any longer delay , make their peace with him , by unfeigned repentance . Glory be to the Father , &c. Psalm 32. BLessed is he in this life , in assured hope , and thrice blessed , in full and perfect fruition , in the life to come , whose transgression , by Gods mercy , is forgiven , in respect of the offence : and whose sin , by the imputation of Christs righteousness , is so covered in this world , that it be not laid open at the day of judgement , in respect of the punishment . 2 Blessed and happy is the man , unto whom , in regard either of offence , or punishment , the Lord , accepting the merits of Christ , imputeth no sin , but giveth so ample a remission of them , that he taketh no notice of any sin in him : and in whose Spirit , as well as in outward shew , is no guile , but penitently , without hypocrisie , bewaileth his offences . 3 When I my self ( I speak by experience ) kept silence , dissembling and covering my sins , wherewith my Conscience was oppressed , my bones , and inward parts , waxed old and feeble , through my roaring , which God regarded not , though I cryed all the day long , and that , because I confessed not my sins aright unto him . 4 For day and night , continually , thy hard hand of affliction was heavy upon me , to punish my obstinacy , and to reduce me to repentance ; and by reason thereof , my moisture and vigour which I formerly had , is turned like to the drought of Summer , and is almost withered and dryed up . 5 My sin therefore , at the last ( I being thus handled by thee ) did I resolve to acknowledge unto thee in contrition of soul , and mine iniquity , which I formerly concealed , I have but any longer hid , but humbly confessed unto thee . 6 I further said within my self , when thy grace began to work in me , that I will no longer continue in my rebellion , but penitently confess all my transgressions , and iniquity unto the Lord , gracious and merciful : and I had no sooner done it , but thou ( of thy wonted compassion ) forgavest the iniquity , and punishment of my sin , committed against thee . 7 For this remission of sin , as it was necessary for me to pray for it , so shall every one , of what condition soever , that is godly , ( for the just also fall ) pray unto thee , O Lord , in a time when thou mayest be found , in a fit season . But in the greatest danger of floods , and swelling of the great waters of afflictions , God will so preserve serve the just man , that they shall not have power to come nigh unto him ; to oppose or overwhelm him . 8 Thou , O God , art my hiding place , and refuge in all tribulations ; thou ( for in none other will I trust ) shalt preserve me , by thy power , from trouble and adversity . Thou shalt compass me about with thy mercy , and I will sing unto thee songs of praise , for my deliverance . 9 I will instruct thee ( saith God ) O Man , if thou wilt be ruled by me , and teach thee in the way of righteousness , which thou shalt wal in without erring . I will guide thee in the right way with mine eye of providence , that no evil shall happen unto thee . 10 Be ye not therefore , O foolish men ( since I am so careful over you ) without reason , as the unruly Horse , and dull Mule , which have no understanding , to bridle their head-strong desires : whose hard mouth must be held in with strong hand , and with bit and bridle , and you with tribulations and afflictions : if you be rebellious , then ( as they must be held in lest they come near thee , and fall upon their Rider , or kick at them , so ) shall you be forced by adversity to know your selves , for opposing God your Creator . 11 Many sorrows , either in this world , or torments , in the world to come , shall be to the obstinate and unrepentant wicked : but he that with his whole heart dependeth on , and trusteth in the Lord his God , the Mercy of the same God shall compass and defend him on every side , from all dangers . 12 Be glad then , O ye Servants of the most High , in the salvation of the Lord , and not in your own strength , and rejoyce in fervency of spirit , ye that are just and righteous : shout for joy , in the comfort of a good Conscience , all ye that are upright in heart . Because the Lord is gracious to those that love him , and hath delight in the prosperity of his Servants . Glory be to the Father , &c. Psalm 38. O Lord , I do not altogether decline and refuse thy corrections , only this I require of thee , that thou rebuke me not in thy fierce wrath , by condemning me with the reprobate : neither chasten me , poor sinner , too severely , by the extraordinary afflictions of this life , or in thy hot displeasure . 2 For it is not without cause , that I should thus deprecate thine anger , for thine arrows of grief and anguish stick fast in me , and are sore upon me already , and thy hand of present affliction presseth and troubleth me sore . 3 There is no soundness nor health in my flesh , because of the vehemency of thine anger against me : Neither is there any rest or quiet in my bones , and inward parts , when I consider , that thy displeasure ariseth towards me , because of the grievousness of my sinne . 4. For ( having recollected my thoughts ) I find that mine iniquities ( which hitherto I regarded not ) are so many , that they are gone over my head , they are past my understanding , for quantity and quality , and as a heavy burthen , for the weight of them , they are become to heavy for me to bear any longer : they press me down so much , that I cannot look up to Heaven , or heavenly things . 5 My wounds , which sin hath made in my Conscience , stink in thy nostrils , O God , and they are so abominable , that now they corrupt , and putrifie in mine own sight : and all this is come upon me , because of my foolishness , that have let them go so long unsearched , ( un-repented of ) that they are almost past cure , or remedy . 6 I am troubled therefore , that I have so long put off my conversion , I am bowed and pressed down , with the weight of my transgressions , and an humbled in soul for them greatly , and crave pardon for them . I go mourning and grieving all the day long , be wailing the former time of my life mis-spend . 7 For my loyns are filled , and infected with a loathsome disease , or carnal concupiscence : and there is no soundness nor goodness at all in my flesh , for that it rebelleth against the Spirit . 8 I am feeble in body , and sore broken in mind , in so much , that considering with my self , how grievously I have offended thee , I have roared and cryed bitterly , by reason of the disquietness of my sinful heart : O Lord , therefore forgive my offences . 9 Lord , who knowest all things , and dost search into the hearts of all men , all my desire , to be reconciled to thee , and to lead a new life , is before thee , thou knowest it , and my groaning , and earnest prayer , mingled with sighs and tears , is not hid from thee , but ( I hope ) is ascended into thy presence . 10 My heart , which hath lost the peace of Conscience , panteth for fear of thy Judgements , my [ wonted strength faileth me , and I am grown weak : as for the light of mine inward eyes , wherewith I was wont to discern good from evil , it is also dim , and gone from me , and I am become like to them that walk in darknesse . 11 My lovers , and those which I took for friends , because they see me go about to forsake my evil courses , stand aloof off from my sore , and instead of giving me comfort , become mine adversaries : and my kinsmen , who in my prosperity fawned on me , now stand afar off , and leave me comfortless . 12 They also of mine Enemies , that seek after the ruine of my life , and eternal happiness , lay snares and tentations for me : and they that seek my hurt , in bereaving me of my good name , speak mischievous and false things to my reproach , and imagine deceit , how to divert me from the right way , all the day long . 13 But I , being resolved to persist in the way of repentance , and to trust wholly in the mercy of God , behaved my self to them as a deaf man , giving no ear to their allurements , and made as though I heard them not : and I was in my behaviour to them , as a dumb man , that knew not how to speak ; or , that opened not his mouth . 14 Thus careful was I , lest mine Enemies should entrap me , and I continued still , as a man that heareth not , nor is moved with their tentations , and in whose mouth ( notwithstanding their evil deeds to me ) are no reproofs . 15 For in thee , O Lord , ( let them do what they can ) do I hope , and put my confidence , that thou wilt keep thy promise , and hear me , when I call upon thee , O Lord , my God , and Saviour . 16 For I said in my prayer to thee , hear me , O Lord , lest , if thou forsake me , they should rejoyce and triumph over me , for when , and as soon as my foot of Faith slippeth , never so little by infirmity , they presently imagine , that thou hast forsaken me , and magnifie themselves , as though they had obtained victory , against me . 17 For I cannot marvel , that they should so do , considering , that when I feel the weight of my sins , I my self am ready to halt and despair : and the reason of my sorrow is , because thy judgements are before me , and in my thoughts . 18 For remedy whereof , I will declare , and confess to thee , O Lord , in the biterness of my Soul , my iniquity , and take revenge of my self for it : yea , I will be ( as long as I live ) heartily sorry , and much grieved for my sin past , though it be forgiven . 19 But mine Enemies think not of forsaking their wayes , they are lively , and merry , and cry peace , peace , to their Souls , and they are strong to do evil : and they also that hate me ( because they see my Conversion ) wrongfully , and without cause , are multiplyed , and exceedingly increased . 20 They also that unthankfully render evil to me , for the good which I have done unto them , are also become mine Adversaries , and do unto me all the mischief they can , and why ? because they perceive my conversion , and that I follow and love the thing that good is , which they hate . 21 Forsake me not , either in tentation , or tribulation , O Lord , the Author of my salvation : O my God , whom I desire to serve , be not far from me , by with-drawing thy grace from me . 22 Make haste ( lest I faint under the burthen of my sins ) to help me , against my Enemies , O Lord , who art my only stay in this life , and my salvation in the life to come . Glory be to the Father , &c. Psalm 51. HAve mercy upon me , miserable sinner , O God , full of mercy and compassion , according to thy loving and infinite kindness to the Sons of men ; and , as my sins are infinite , so , according to the multitude of thy tender mercies , which thou hast ever shewed to penitent sinners , blot out of the book of thy remembrance my innumerable transgressions . 2 Wash me thorowly , with the blood of thy dear Son , from mine iniquity , whereby I have so often offended thy Majesty ; and cleanse me , in the fountain of thy mercies , from my sin , whereby I have also offended my Neighhour . 3 For , behold , O Lord , I hide not , nor excuse , but in the bitter tears of repentance acknowledge and confess my horrible transgressions against thee , and my grievous sin , in which I did for a time take delight , is grown odious to me , and is ever before me in remorse of Conscience . 4. Against thee , most mercifull Father , only , have I sinned , and though I were ashamed to commit sin in the sight of men , yet I have done this great evil in thy all-seeing sight : yet , O Lord , be mercifull to me , and pardon it , that thou mightest be justified , and found true and faithfull , when thou speakest ( as thou hast often done ) of mercy and forgiveness to the penitent , and be clear from the imputation of injustice , when thou art arrogantly and falsly judged for severity , thy punishments being just , though the eyes of our understanding be not so clear , as to perceive the justice of them . 5 Behold , O Lord , that I , as all man-kind , was shapen in the iniquity of original sin , from which fountain springeth my misery : and in sin , and concupiscence did my mother conceive me , from whence groweth the infirmity of my flesh . 6 Behold also , O Lord , I know that thou desirest Truth , Faith and integrity , in the inward parts of my conscience : and in the hidden parts of me ( my soul ) Thou shalt make me , by the illumination of thy Holy Spirit , to know wisdom , to eternal life . 7. Purge me , leprous sinner , with spiritual Hisope , the blood of thy Son , instead of the Hysope , which was wont to clense the leprous , in the law ; and by that blood , I shall be clean , and purified from the leprosie of sin : Wash me , in the fountain of Grace , and then , by tears of repentance , and the merits of my Saviour , I shall be whiter in thy sight , than Snow . 8. Make me poor wretch to hear , and sensibly feel the joy and comfort , of remission of my sins : and let me find gladness in the promise of life eternal , that the spiritual bones of my soul , which thou hast broken with tentations ; and afflictions , may rejoyce , and give thee thanks and praise . 9 Hide and turn away thy face , and wrathfull countenance , from my sins , lay them not to my charge : and blot out of thy Register all mine iniquities , that they never appear to condemn me . 10 Create in me ( polluted ) a clean and pure heart , O God , the Creator of all things , and renew by thy Grace , a right and sanctified Spirit in me . 11 Cast me not away , into the pit of desperation , by debarring me from thy presence , where ( only ) is fulness of joy , and take not for ever , thy Holy Spirit of comfort from me . 12 Restore unto me rather the unspeakable joy of thy Salvation in Christ Jesus , which they feel in their consciences , whose sins thou remittest : and when I am reinstated in thy favour , uphold and keep me , from falling again , with thy free , powerfull , and saving Spirit . 13 Then , even when I shall be restored , I will , by word of exhortation , and example of conversation , teach transgressors how they shall keep thy wayes and Commandements : and by that means ( thy Grace assisting ) they , which now are sinners , shall forsake their wickedness , and shall be truly converted unto thee . 14 Deliver me , and quit me , from my former bloody offences , and keep me henceforth , from blood-guiltiness , and carnal corruptions , O God , my Protector : Thou God , which art my Redeemer , and the Author of my Salvation : and , all the dayes of my life , my tongue , for joy thereof , shall sing unto thee , and that aloud , and chearfully : and praise thy Name , by extolling of thy righteousness , who dost justifie sinners , and art merciful to the penitent . 15 O Lord , that givest wisdom to the simple , open thou my lips , which are closed by sin , from doing any service unto thee : and then , with boldness , my mouth shall utter , and shew forth thy praise : For to thee alone belongeth all Honour and Glory . 16 For thou , O God , desirest not , that I should offer the Sacrifice of Goats and Calves , to expiate my offences , else would I willingly give it , and lay it on thy Altar : but thou ( having , by sending thy Son Christ Jesus , abrogated the Ceremonies of the Law ) delightest not any longer in burnt Offerings , but in obedience to thy Commandements . 17 The Sacrifices accepted of God , and whereby we are in Christ reconciled to him , are a broken and humble Spirit , dejected with the sight of sin : a broken and contrite heart , truly mortified and repentant , O God , thou hast promised , that thou wilt not despise , but lovingly accept . 18 Do good , O God , in thy good pleasure , and be favourable and gracious unto Sion , thy Catholick Church : Build thou , upon a sure Foundation of Religion , and establish the hearts of thy Saints and Servants , the walls of thy Church , Ierusalem . 19 Then shalt thou , in Christ Jesus , be pleased with us , and with the Sacrifice of Righteousness , in thy Congregation . And with burnt Offerings and Oblations of our hearts . Then shall they , thy Servants thus established , offer Bullocks : the Sacrifice of praise , upon thine Altar , in thy presence , to the honour of thy most holy Name . Glory be to the Father , &c. Psalm 102. HEar my Prayer , which , in the bitterness of my Soul , I make to thee , O Lord , whose mercy is the Sanctuary of distressed sinners : and let nothing stand between that mercy and me , which may hinder my cry to come to thee . 2 Hide not thy face , turn not away thy countenance from me , as if thou wert offended at me , but rather , in the day of adversity , when I am in trouble and sorrow , encline thine ear of pity unto me , and that right soon and speedily . 3 For my dayes , which I have mis-spent , are consumed away like smoke , which for want of substance , dissolveth to nothing , and my bones , which by my broken spirit , are dryed up , are burnt up as a fire-brand . 4 My heart is dejected , and smitten with the thought of thy Justice , and it is withered , with remembrance of thy Judgements , like grass , without juyce or sap : so that in this anguish of Soul , I forget , and loath to eat my bread . 5 By reason of the grievous voice of my groaning , sighs , and tears , I am so consumed away , that my bones , for want of flesh , cleave to my skin , and I am nothing but skin and bone . 6 I am ( for shame that I have offended thee ) become in condition like a Pelican , that liveth solitarily in the Wilderness : and I am like an Owl , not daring to be seen , but that avoideth the light , and is continually in the Desert , shunning the company of other Birds . 7 I watch , and sleep not , for the thought of my sins , and am as a Sparrow , that caring for no company , sitteth alone , making grievous lamentation in a mournful note , upon the house-top . 8 Mine Enemies , seeing me thus penitent , reproach me , with opprobrious speeches , all the day , continually deriding me : and they that ( while I was their companion in sin ) applauded me , are , upon my conversion , mad against me , and do combine , and are sworn to do me mischief , and to that end set themselves against me . 9 For this cause , taking no pleasure in this world , I have eaten ashes , and fed upon course meat , like as it were fine bread , and dainty fare , and I have mingled my drink with tears , weeping , and lamenting for my sinnes . 10 Because of thine indignation against me for them , and thy wrath for my bad life past , all this evil and more hath befallen me , for thou hast lifted me up very high , and from thence hast cast me down , that my fall might be the greater . 11 My dayes , few and evil , are passed like a shadow upon a Sun-Dyal , that declineth toward the Evening : and I that lately seemed to flourish , am withered , and dryed up , like grass , without sap , for want of thy comfort . 12 But thou , O Lord , which wert and art , shalt continue immutable , and shalt endure for ever , while all transitory things pass , and come to nothing : and thy glorious works , shall be had in remembrance unto all generations , even unto the end of the world . 13 Thou , O Lord , who seemest to men to sleep , shalt arise in thy strength , and have mercy and compassion upon Sion , thy Church militant , now oppressed with the tyranny of Antichrist : for the time to look upon her , and favour her , is at hand , yea the set time , which thou hast decreed for her deliverance , is , or will not be long ere it come . 14 For they which be thy true and faithfull Servants take pleasure and delight in her stones ( their fellow Servants ) and are glad when they see them prosper : and favour , and pity the very dust and ruines thereof , when they see them under persecution . 15 So , that when they shall be delivered from their misery , the very heathen shall fear and tremble at the Name of the Lord , and be converted to him : and all the Kings and Potentates on earth , which now oppose the truth , shall acknowledge thee , O Lord , to be the King of Kings , and Lord of Lords , and be afraid at the greatness of thy glory and Majesty . 16 When the Lord , by his almighty power , shall build up Sion , and repair the ruines of his Church , he shall then , to the confusion of his enemies , appear in his glory , which they shall not be able to endure . 17 He will then in mercy regard , and hearken to the prayer of his poor servants , and the destitute of his help : and not any longer seem to turn away his face from them , nor despise their prayer , and earnest supplications . 18 This mercy of his , shall then be recorded and written as a remembrance for the generations to come , even to the end of the world , which shall attempt the like against his Church : and the people , yet unborn , that shall succeed and be created , in ages to come , shall praise and magnifie the Lord , which only doth marvellous things . 19 For he hath in mercy , by sending his Son Christ Jesus , looked down from the height of his Sanctuary , his holy place : even from Heaven , his Fathers bosom , did the Lord Jesus behold the Earth , and had compassion upon all the Sons of men . 20 To hear and pity the groaning of the Prisoners , such as did groan under the burden of the Law , and to loose , and set at liberty , by his passion and intercession , those of the posterity of Adam , that are appointed to suffer death , for not fullfiling the same . 21 To the end , that they being so delivered , may declare , and shew the power , and the Name of the Lord , which is Jesus the Saviour , in Sion , his Church : and magnifie and extol his praise in Ierusalem , his holy habitation . 22 When the faithful people , which are yet dispersed over the face of the Earth , are gathered together , and made one Congregation , and the Kingdoms of the Earth , which are yet in darkness , are instructed to serve thee , the only Lord of Heaven and Earth . 23 He , even the Lord , in the time of this expectation , hath weakned and abated my strength , so that I can do no good of my self , in the way of this my earthly pilgrimage : he hath shortned and cut off my dayes , by afflicting me for my sin . 24 I said , yet in this weakness , and anguish of my Soul , O my God , with-draw not now thy mercy from me , and take me not away out of this world in the midst of my dayes , the chief time of my strength ; as for thy years , as they are from all eternity , so shall they endure , throughout all generations , even for ever . 25 Of old , at the beginning of time , hast thou , of thine own power , laid and created the Foundations of the Earth , the visible World , and all things in it : and the Heavens , and Firmament thereof , are the only work of thy Almighty hands and power . 26 They , even Heaven and Earth ; and all things in them , shall pass away and perish , from the form they now have : but thou , O Lord , the Creator of them , shalt endure immutable . Yea , without all doubt , all of them , as thou hast decreed , shall wax old , and consume with age , like a garment long worn , and as a vesture , or garment , shalt thou , by the sound of the last Trump , change and dissolve them , and they shall yield to thy power , and be changed . 27 But thou , O Lord , art the same , alwayes unchangeable : and thy years , being from all Eternity , shall have no end , but continue for ever . 28 The Children , and posterity of thy faithful Servants , begotten by the seeds-men of thy Word , shall continue in grace in this life : and their righteous seed shall stand fast , and be established for ever , together with them in glory hereafter , and enjoy everlasting happiness before thee , in thy blessed presence . Glory be to the Father , &c. Psalm 130. OUt of the depth of tentations , dangers , and sorrow for my sins , wherein my Spirit is almost overwhelmed , have I , by fervent prayer , cryed and called unto thee , O Lord , who only art able to give me relief . 2 Lord , of thy mercy haste thee , and hear my voice and petition , and deliver me from my misery , O my God , let thine ears of pity and compassion be attentive to consider and well weigh the lamentable voice of my humble supplications , and let not my prayer return unpitied or unheard of thee . 3 If thou , Lord , contrary to thy disposition , shouldest be so exact and extreme , as in the rigour of thy justice , to mark the iniquities , which we by our natural corruption daily fall into , and punish us accordingly : O good Lord , who ? none , not the most upright , shall be able to answer one for a thousand , or stand before thee , ( without much horrour ) at the Judgement Seat. 4 But , for the comfort of poor wretched sinners , and to keep us from utter desperation , we find it recorded by the holy Spirit , that there is forgiveness of sins , and mercy toward sinners repenting , with thee , by Jesus Christ , who came to save them : and yet , this mercy of thine is tyed with such conditions , that thou , who also art just , mayest be also feared , lest thy lenity be abused . 5 I , for my part , wait , and confidently expect , for the Lord , to receive mercy from him : My sinful , but repentant Soul , waits to receive consolation : and in his Word ( whereby he promiseth mercy to repentant sinners ) do I hope , and place my whole confidence , because I know , that he which hath promised is just . 6 My sinful Soul , in this expectation , waiteth for the Lord , and tarryeth his good pleasure to comfort it , more earnestly than they that , in a disconsolate long night , watch for the morning : Yea , ( I say it again ) more zealously than they that are weary of the night , and watch for the light of the morning . 7 Let Israel , and all Gods faithful people , hope still , and put their trust in the goodness of the Lord : and not without cause : for with the Lord , though he justly take vengeance on us for our sins , yet there is , ever was , and will be found , mercy towards penitent sinners : and with him , by Jesus Christ , is not only forgiveness for a few sins , but plenteous redemption from the captivity of the Devil and Sinne. 8 And he , even Jesus Christ , by his merits and intercession , shall redeem and save Israel , and each of his faithful servants , from all his iniquities , and the punishment due for them . Glory be to the Father , &c. Psalm 143. HEar my earnest and humble prayer , O Lord , which in my misery I make unto thee , Give ear , and be not deaf to my supplicatious , in the time of my distress : but in thy faithfulness and truth , which endureth for ever , answer me , and grant my petition , which I make , not trusting in any merits of mine own , but in thy righteousness . 2 And my further petition to thee is , that thou enter not into the Throne of thy Iudgement , by strictly examining my mis-deeds , and dealing rigorously with me thy poor servant , who hath mis-spent his talent : for in thy all-seeing sight , shall no man living in this vale of misery , be justified , or found innocent . 3 For , the Old Enemy of mankind , the Devil , hath by his malice persecuted , and sought to entrap my Soul , to separate it from the love of thee : he hath smitten , and cast my life and Soul down to the ground , and filled me full of earthly desires , he hath made , and caused me to dwell , and take pleasure in the darkness of of my sins , as those that are without sense , and have been long dead . 4 Therefore , O Lord , considering my desperate estate , is my spirit overwhelmed with grief within me , and my heart is disquieted within me , and is also desolate , and sore troubled . 5 I yet , in the midst of the sorrows that are in my heart , do remember what I have read and heard , what thou hast done in the dayes of old , how that thou hast been gracious to the penitent , and severe against the unrepentant sinner . I meditate also on all thy works , but especially on that of thy mercy , and I muse , and exercise my self in contemplating on the works of thy hands , admiring thy Power , and Wisdom , in the Creation of all things . 6 I stretch forth , and lift up my hands in my prayers unto thee , O Lord : my Soul ( which is dry for want of the dew of thy grace ) thirsteth after thee , for the water of life , as a thirsty land , in a time of drought . 7 Hear me , and answer me speedily , delay not , O Lord , for my spirit waxeth faint , and faileth me in my devotion : Oh hide not thy face and loving countenance from me miserable sinner , lest it come to pass , that I be like in condition unto them that go down headlong after their own inventions , into the pit of destruction and perdition . 8 Cause me by thy Spirit , to hear and feel thy loving kindness and mercy in the morning speedily , lest I perish : for in thee only , and not in the help of Men or Angels , do I place my whole trust and confidence : Cause me , by thy grace , to know and learn the way of thy testimonies , wherein I should , and ought to walk , without declining to the right hand or the left : For I lift up my soul , by prayer and repentance , unto thee , who only canst direct me aright . 9 Desiver me , O Lord , by thy power , from all mine Enemies , visible and invisible , for I flee , and make haste for succour unto thee , as to my Protector , to hide and defend me from their violence . 10 Teach and instruct me ( that am ignorant ) to do thy Will , and those things which thou commandest , for thou art thy God and Director : Thy Spirit is good , and all-sufficient for me : Lead me therefore by it , into the right way , which bringeth into the Land of Righteousness and Truth . 11 Quicken me again , O Lord , and revive me from the death of sin , for thy Names sake , which is Jesus , and for thy Righteousness sake , and love to goodness , bring my Soul by thy grace , out of the trouble and anguish whereinto my sins have brought me . 12 And of thy tender mercy and compassion cut off , and kill in me mine Enemies , the concupiscences of the flesh , and destroy and confound all them , that with injuries and tentations afflict and disquiet my Soul , which is wholy devoted to thee : for I am thy servant , and Son of thy Handmaid , and desire to serve thee in holiness and righteousness all the dayes of my life . Glory be to the Father , &c. Directions before Receiving the Holy Communion . AS many as desire to be partakers of the holy Sacrament of the Body and Blood of Christ ( as of necessity every one must be , that intendeth to receive benefit by him ) ought , before the taking of it , to prepare his Soul , and fit it , for the due receiving of it , and not come to it carelesly , without due examination of himself , and respective consideration of the excellency and worth thereof . And therefore , before the time of communicating , we ought to spend some hours or dayes ( the more the better ) in meditating upon the great and unspeakable love and mercy of God towards us miserable sinners , in ordaining so powerful a means to purge and cleanse us , and bring us to him : in believing all his promises made to us in Christ Iesus , in applying them to our selves ; in performing the works of charity ; in examining in what estate our Souls do stand ; in calling to mind our sins , and confessing them to God ; in grieving and repenting for them , and that in all humility and godly sorrow ; in returning with the Prodigal ; smiteing our breasts with the Publican ; weeping with Mary Magdalen ; begging mercy with the Thief on the Cross ; and lastly , in promising to God , to lead a better life for the time to come . Thus if we do , no doubt , but we shall be welcome Guests to this Feast , as being of that number for whom it was prepared . For by how much the more we come prepared to take this Sacrament , so much the greater shall be the grace which we shall receive by it . There are four Duties required in every Communicant . First , Faith , to believe , that Iesus Christ did , and suffered all things , which are written of him in the Holy Scriptures , for the Redemption of Mankind . Secondly , Repentance , by which a man ( confessing his sins to God , with a purpose to lead a new life ) is reconciled to him . Thirdly , Reverend Behaviour , that in all humility , we make our selves fit Guests for such a Feast . Fourthly , Meditation and Attention , that we , during tht time of the administration of the Sacrament , attend no earthly thoughts , but wholly fix our Souls upon our Saviour Christ , and meditate on nothing but this great and high benefit , and thereby be enflamed with a hearty love , and thankful mind to God , not only for his infinite love , in suffering so great things for us , but also for instituting this blessed Sacrament , to remain to the end of the World , as a sure pledge of his continuance among us , and perpetual care over us . After we have communicated , and are refreshed we ought also to be thankful to God , for so great a benefit ; ( Thankfulness being not the least Duty of this Service ; The Sacrament it self being called Eucharistia , which is Thanksgiving ) and to strive to imitate him as well in life as death : to live purely , and not to defile our Souls again , being purged and cleansed by the powerful operation of this blessed Sacrament : that so by Examination , Meditation , Thanksgiving , and constant Resolution of Amendment , We may worthily receive Christ into our Souls and be made members of his mystical body . Meditations and Prayers before the Communion . VVHat am I , O Lord , that I should be so bold as to come near to thee ? what am I ? that I should attempt to receive this so great and high mystery ? what is man by nature , but a vessel of corruption , unapt to any good , propense and most ready to any evil ? What is man , but a creature , of all others most wretched ? blind in judgement , inconstant in his actions , unclean in his desires , and ( though small in desert , yet ) proud and great in his own conceit ? Thou seest , O Lord , what I am . But thou , O Lord , art great , good , wise , and eternal : omnipotent in strength , wonderfull in wisdom , deep in thy counsells , terrible in thy judgements , and absolutely perfect , in all thy works . How then dare I , that am so base and unclean a creature , approach to the Feast of so great a God , and a Lord of so great a Majesty ? Behold the Heavens are not clean in thy sight , and the Pillars of Heaven shake and tremble at thy word . Saint Iohn the Baptist ( who was sanctified in his Mothers Womb ) professed himself not worthy to unloose the latchet of thy shooes . Saint Peter cryed out to thee , to depart from him a sinfull man , How then , can I , the chief of all sinners , but tremble at thy presence ? O Lord , I fear that ( being thus wretched and unfit ) I shall not be admitted to this Feast , but rather be repelled , for want of a wedding garment , even the garment of a sanctified Soul. For my whole life hath been so wretchedly and lewdly spent , and my dayes have been so wickedly wasted , that I hourly seem to renew thy passion . Many a time I have ( with Iudas ) sold thee , for a small sum of pleasure or profit , and now in coming to receive thee unworthily , what doe I else , but with him , betray thee with a kiss ? How then shall I dare to receive thee , in so desperate and wicked estate ? How canst thou abide or dwell in so loathsome a Dungeon , wherein , there is no part , room , or corner clean ? O Lord , I acknowledge mine unworthiness , and yet withall thy mercies are not hid from me : and by them , I am encouraged to come , with confidence unto thee , for by how much the unworthier I come unto thee , by so much the more will thy mercy be glorified , if thou do not reject me . Lord , thou art not wont to put sinners back , but to call , and set them forward to repentance . Wherefore , O Lord , animated by thy calling , and invitation I come unto thee , overburthened with the weight of my sins , hoping to find ease and relief of thee . Thy custome ( while thou wert upon earth ) was to receive sinners , and to eat with them : and thy delight was to be with the Sons of men , If thou , O Lord , be still pleased with such guests , behold one here at this time , of that kind , a notorious sinner . I verily believe thou tookest more pleasure in the tears of the sinfull Woman , than in the great feast of the proud Pharisee , and for a few tears of hers , didst forgive many sins unto her . Behold , O Lord , new matter offered for thy great mercy to work upon . Here lyeth a sinner who hath many more sins than she , but fewer tears by many : who though he hath more grievously offended , yet doth more carelesly bewayle his offences than she did . She was neither the first , nor the last , whom thou in thy mercy didst receive to favour . O Lord let me also be one of the subjects of this thy mercy , and although I have not tears sufficient to wash thy feet , yet thou hadst shed drops of blood , more than sufficient , to cleanse my sins . I read , O Lord , in the Gospel , that all that were diseased flocked to thee ; and ( by that vertue which came out of thee ) were healed : and I verily perswade my self , that thy Nature is not changed : for in thee is , and will be to the end of the world , health and remedy for all griefs : and thou art readier to make us whole , than we are to ask health of thee . I know O Lord , that this Sacrament ( which I so earnestly long after ) is not only meat for those that are in health , but Physick also for the sick : and doth not only refresh the righteous , but cleanseth those that are sinners also . If I be weak , by it I shall be strengthned , If in health , in health by it I shall be preserved , and if dead in sin , by it I shall be revived . I humbly therefore intreat thee , O Father , that ( as as David did admit . Mephibosheth to his Table for his Fathers sake : so ) thou wouldest suffer me to be partaker of thy heavenly Table , for thy Sons sake , who with so great labour and sorrow , did regenerate us , by his death on the Cross , and liveth and reigneth with thee , and the Holy Spirit , for ever . Prayers before the Communion . O Almighty Lord God , Father of all mercie , and consolation , I humbly beseech thee to behold with the eye of pity , my poor and wretched soul , which though thou didst create after thine own Image , and washedst with the blood of thy dear Son , yet I have so abominably defiled and defaced with the stain of sin , that it can hardly be known , O Father , I was thy sonne , whom thou didst to lovingly imbrace and load with blessings , and who was in thy house in great honour and dignity : In the Sacrament of Baptisme thou didst adopt me , and gavest me the inheritance of a sonne and heir , but I unthankfully and prodigally , by my evil life , have wasted my Patrimony : I have wickedly abused the flower and prime of my youth , and the good parts and faculties of my soul and body , with the pleasures of the flesh , pride , surfetting , envy , lust , covetousness , ideness , rebellion , and disobedience : and now , at the last , I find that all the temporal delights of the flesh , and the World , are altogether vain , and vanish like smoak . For all flesh is grass , and all the Glory of man , is but like the flower of the field , and is suddenly gone . He that is rich to day , to morrow becommeth poor and miserable ; he that walketh in health , and strength of body to day , to morrow is ( by sickness ) made feeble and weak ; he that liveth to day , the next day dieth ; and he , which to day glorieth in the greatest pomp , to morrow is laid in his Coffin , and carried to his Grave . Therefore , O Lord , consider the weakness and frailty of man , and turn away , I pray pray thee , thy face from my sins , and remember not them so , in thine anger , that thou forget either thine own mercy , or my weakness . By mine own fault , I confess , O Lord , and by my evil conversation , I have made my self unworthy of thy favour , and by my evil concupiscences , I have grievously wounded my conscience , I have often grieved thy holy Spirit , by not hearkning to the good motions thereof , but yeilding to my sensual lust , and beastly appetite . Yet , O mercifull Father , cast me not utterly from thy sight : for from the beginning of the world , it was not heard , that thou didst reject any sinner , that with a contrite heart came unto thee . Behold I come unto thee in great necessity , and cast my self at thy feet , confessing the greatness , and multitude of my sins . They have brought me into that evil state and condition , that I am not worthy to be called thy Son , yet I pray thee receive me into the number of thy hired Servants . Give me grace , heartily to repent me of my sins , feed and cherish me with the bread and drink of the Body and Blood of thy Son Christ Iesus , that by thy mercy , I may be received to grace , and restored to the former dignity , from which I am worthily cast , and to the inheritance of thy everlasting Kingdom , through the same our Saviour Iesus Christ. Another . O Blessed Saviour , I poor unworthy sinner , have a great desire , and earnest longing to come to thy Table , but considering my many and grievous sins , tremble , and fear to approach unto it . For when I consider thy words to thy Disciples , Except ye eat the flesh of the Son of Man , and drink his blood , you have no life in you : And on the other side , the words of the Apostle , whosoever shall eat this Bread , and drink this Cup of the Lord unworthily , shall be guilty of the body and blood of the Lord , I am in such a streight , that I know not what to do : For gladly would I receive this Sacrament , being desirous to live : but fearful I am to take it unworthily , trembling at thy Comination . I come therefore to thee , the Fountain of Mercy , hoping that thou wilt wash me . I come to thee , the good Samaritan , hoping that thou wilt cleanse my wounds . I open my grief , and discover my iniquities to thee ; I look upon my sins , great and grievous , and thereupon tremble : yet beholding thy mercies , great and plentiful , I am therewith again refreshed . Remember , O Lord , how many drops of Sweat and Blood thou didst shed , how many Pains and Sorrows thou didst sustain , to expiate my sins . I intreat thee therefore by them , to purge and purifie me , that I may worthily be incorporated into thy body , which is thy Church , and may worthily also receive this blessed Sacrament : that so , together with thy whole Church , I may give thee praise everlastingly . Or thus . O Merciful Lord Iesus , I confess my self to be a most grievous and wretched sinner , not worthy to approach into thy presence , altogether unfit and unmeet to receive thee under the roof of my Soul , in respect of the stains and pollutions thereof , and that it is not decked and fitted with such good graces as thy Majesty and Presence requireth , and therefore am afraid to come near unto thee . Yet O Lord , considering thy comfortable saying , that Thou dost not desire the death of a sinner , but that he should turn unto thee , and live : and thy blessed invitation , how lovingly , with the armes of thy mercy stretched out , thou hast called all , that are heavily oppressed with the burden of their sins , to come to thee for comfort and ease . And lastly , thy usual practice , in pitying and relieving those which were cast down with the thought of their misdeeds ; as the Thief on the Cross , Mary Magdalen , the Woman taken in Adultery , the Publican , Peter , and Paul , ( all of them grievous sinners ) I am comforted , and emboldned to come unto thee , assuredly trusting , that thou wilt ( of thy goodness ) supply my defects , and make me a worthy receiver of the high mystery and benefit of thy blessed Sacrament , whereof of my self I am altogether unworthy . Stretch out thy right hand , O sweet Iesu , to me thy poor servant , and give out of thy rich store-house of mercy , what I want : that thereby I may be made a living Temple to thee , and an acceptable habitation for thine honour to abide in . And grant , that being cleansed by thy mercy and goodness , I may by thy grace and power , persevere in all godliness and holiness of conversation , to the end of my days , and attain to that blessed place , where thou reignest , with the Father , and Holy Spirit , world without end , Amen . Meditations and Prayers after th Sacrament Received . IF all the Creatures in the world should offer themselves together with me , to praise thee , O Lord , yet is it certain , that we could not give thee sufficient thanks for the least of thy mercies : and if together we cannot sufficiently praise thee for the least , how much less can I alone perform so great a duty , for such inestimable blessings , as I have at this time received ? for vouchsafing to visit me , comfort me , and honour me with acceptance and admittance to thy blessed Table . If Elizabeth the Mother of Iohn Baptist , ( upon the Virgin Maries entrance to her house ) said , Whence is it , that the Mother of my Lord should come to me ? What shall I say , whom the Lord himself hath visited and united to him , by his blessed Sacrament , being a vessel and receptacle of all impurity , who hath so often offended , despited , and neglected him ? King David wondred why God should so esteem of , or visit man ; but I wonder much more , why he should be made man for man , abide with him , suffer death for him , and give himself to him for spiritual food . Solomon , after he had built a Temple to God , reasoned thus , But will God dwell indeed on the Earth ? Behold , the Heaven of Heavens cannot contain thee , how much loss this House that I have builded ? May not I much more marvel , that God will not disdain to come and abide in this my poor and wretched Soul ? What greater benefit of grace , what greater argument of his love is there , can there be shewed to me ? Oh my Soul , if thou wouldest but throughly conceive the happiness that cometh to thee by this holy Sacrament , then consider , and well weigh , what benefits it bringeth with it . By it the Sons of Men are made the Sons of God , and all that is earthly or carnal in us , is mortified , that the Deity may live and abide with us . What therefore , O my Lord , shall I do ? What thanks shall I render to thee ? With what fervency shall I love thee ? For , if thou , so mighty a Lord , hast vouchsafed to love me , poor wretched creature , how should it be , but that I should return love again to thee ? And how shall I express my love better , than in forbearing those things which thou dost abhorr , and following those things which thou dost command ? Give , O Lord , to this end , thy concomitant grace to me , whereby I may return a reciprocal love to thee , and love those things which are acceptable , and avoid those things which are to thee unpleasing . Give me a heart which may love thee , with so true , faithful , and constant affection , as that nothing under the Sun may separate me from the love of thee . Let me not follow the love of the World , or delight in the vanities of it any longer : but give me power to kill and quench all other love and desires , and to love thee only , desire thee only , and only think of thee , and thy Commandements : that all my affections and thoughts may be fixed on thee , that in all tentations and adversities , I may have recourse to thee only , and receive all comfort from thee alone , who livest and reignest , one God , world without end , Amen . Another . I Humbly thank thee , O sweet Saviour Jesus Christ , that thou hast so plentifully refreshed my drie and fainting Soul , with the holy Sacrament of thy precious Body and Blood. I earnestly intreat thee further , that whatsoever is in me vicious , or contrary to thy blessed will , may by vertue of this blessed Sacrament , be rooted out of me , that my Soul may become a fit habitation for thy holy Spirit . Let it be to me the absolution of my sins , the confirmation of my faith , and encrease of all thy graces in me , the viands of this my peregrination and pilgrimage , the only delight of my soul ; peace and joy in tribulation ; health and strength in affliction and tentation . Let it be a light and guide to my actions , and my only comfort in the day of my dissolution . Let the Palate of my Soul be so changed thereby , that it may relish nothing besides thee . Grant also , that I may hunger and thirst after this bread of life , and cup of salvation , and that I may with a pure mind , and chast affection , receive it often , that thereby my soul and body may be preserved to life everlasting ; to thee be all praise , power , and dominion ascribed now and for ever . Or thus . I Yield thee all possible thanks , O merciful Lord , that of thy own meer goodness , and without any merit of mine , thou hast so plentifully at this time satisfied me , with the extraordinary food of my Soul , thy blessed Body and Blood. O Lord , I heartily repent me of my sins past , and am heartily sorry , when I consider how unprofitably and wickedly I have spent my life hitherto : I desire , O Lord , to amend what is amiss in me : be thou ayding ( I beseech thee ) to me , that I may not only duly bewail and lament for that which is past , but take heed to my wayes for the time to come . And to this end , O Lord , do thou strengthen me with thy spiritual ayd , for without thy help , and the direction of the Holy Spirit , I shall not be able to do any good thing , or perform that which is pleasing to thee . Grant , O Lord , that I may hereafter faithfully follow and serve thee , who hast at this time so lovingly vouchsafed to come to me . And because ( through my infirmity ) I cannot follow thee as I would , be pleased to assist me with thy power , aud draw me after thee : Let my Soul be so strengthned by vertue of this Sacrament , that it may esteem nothing pleasing or delightful in comparison of thee : that it may lust after no transitory thing , nor be disquieted with any worldly cross ; but , by thy assisting grace , I may overcome all the difficulties of this life , and bless thee in the life to come . Or thus . O Blessed Lord Iesus , who , of thy unspeakable Love , hast condescended to my infirmity , and vouchsafed in these mysteries to come unto me , and hast made me partaker of thy blessed Body and Blood. I humbly intreat thee , of thy infinite goodness , not to look back upon my sinful life past , and to give me grace to obey thy Commandements , hereafter , and not to return to those former sins , as a Dog to his vomit . Grant , that this most holy Sacrament may be to me life and salvation , and not turn to my greater punishment and condemnation . Grant , that it may cleanse my Soul from sin past , and strengthen me against all tentations to come . Grant , that it may be so wholesome and nourishing to me , that I may walk in the strength thereof all the dayes of my life : and at last be brought by thy merits , to that place of Glory , where thou dost reign , together with the Father , and the Blessed Spirit , forever . Praise the Lord , O my Soul , and all that is within me , praise his Holy Name . Praise the Lord , O my Soul , and forget not all his benefits . Which forgiveth all thy sin , and healeth all thine infirmities . Which saveth thy life from destruction , and crowneth hee with mercy and living kindness . Which satisfieth thy mouth with good things , &c. Motives to Thanksgiving . IT is not the least part of the Duty of a Christian , in the sight of God , to be thankful to him for the benefits he daily bestoweth upon us . For as God is kind , merciful , and loving to us : so he expecteth that we should render back thanks to him for those blessings which we receive from him . For we have nothing else to retribute to him , but a thankful memorial of his blessings . And this King David well understood , when he said , What shall I render to the Lord for all the benefits he hath done unto me ? I will offer to thee the Sacrifice of Thanksgiving , &c. As therefore we ought to be diligent in Prayer , for those things we want : so ought we also to be perpetually thankful for them , when we have obtained what we desire . And when we have done al that we can , we cannot give him due praise and thanks for the least part of that which we daily receive . For if we respect that which is past , present , or to come , we shall still meet with matter enough , which expresseth his goodness and love to us , and exacteth this Duty from us . If we consider that which is past , then we shall soon perceive , that but for him , we had not been at all , nor been preserved hitherto , amongst so many dangers , without his protection : If that which is present , we cannot but acknowledge , that by his alone goodness we live and enjoy those blessings wherewith we are loaded , beyond desert : If that which is to come , he is our hope , of all good things which we desire or expect , either for this life , or for the life to come . And as God accounteth Thanksgiving a Duty , so he taketh it for an Honour done unto him , if we perform it . He hath so much esteemed of it alwayes , even from the beginning , that he reputed and accounted it above the rest of the Sacrifices offered unto him . Besides we may consider , that in the Law , God himself instituted a peculiar and special Sacrifice of oblation of thanks . For the Feast of the Paschal Lamb , was no other thing but an Eucharistical , or thankful service , in remembrance of the wonderfull deliverance of the Jews from their servitude . Our Saviour also instituted the Sacrament of the Eucharist , for a perpetual remembrance , and memorial of all his benefits to Mankind , especially of our Redemption by his death . Hester established a Feast to preserve a thankfull memory of the Jews deliverance from the plots of Haman . And in brief , it was generally evermore the practice of Gods Saints , to express this Duty , as may be seen by many Songs , Hymnes , Psalms , and Prayers of Thanksgiving , which are left unto us in the Scriptures , as patterns for us to imitate . Of Moses and Miriam . Of Moses alone . Of Deborah . Of Hanna . Of David , in divers places of the Psalms . Of good King Ezechias . Of Jonas . Of the Prophet Habakkuk . Of the three Chirldren . Of the Angels . Of Zachary . Of the Blessed Virgin Mary . Of the Church . And of the Elders . And after those examples , of necessity we must frame our selves : for be sure of this , That whensoever praise and thanks shall sail , and be wantiug on our parts towards God , then presently God will withdraw his hand of mercy and bounty from us . Thanksgiving . I Thank thee , O merciful Father Lord of Heaven and Earth , for all thy mercies and favours continually heaped upon me : for that thou hast not only created me after thine own Image and likeness , and given to me a body with all the parts and members thereof , and a soul with all the powers and faculties thereof , that with them , and by them , I might know , love , and serve thee : but that thou hast so graciously preserved both body and soul , from time to time , from all dangers . Thou hast alwayes been my refuge in tribulations , and my defence and succour in adversities : When I went astray , thou didst reduce me into the right away ; when I offended thee , thou didst gently correct me ; when I was sad , thou didst comfort me ; and when ( for the grievousness of my sins ) I was ready to despair , thou of thy mercy and compassion didst strengthen me , and keep me from utter ruine . I acknowledge , O Lord , thy more than fatherly indulgence toward me , from my birth to this present time : for unless thou of thy goodness hadst upheld me , I had long ere this time been drowned and overwhelmed in the bottomless gulf of my sins . But thou hast delivered me from the jawes of the roaring Lyon , who hath daily sought to devour me , and hast defended me from all his snares and assaults . And as thou hast of thy mercy preserved my soul from destruction , so thou hast oftentimes delivered my body from the gates of death , when many sicknesses and infirmities took hold of me . I thank thee also , O Lord , for all other thy temporal blessings , which thou in plentiful manner hast heaped on me , as Food , Rayment , Wealth , Possessions , and Children : For my health and liberty , for the prerogative which thou hast given me over all thy creatures , in their subjection to my service and use . I thank thee also , O sweet Saviour , for the infinite work of my Redemption , and for thy exceeding great love , in accomplishing that great work : that thou wouldest suffer so many torments , sorrows , labours , and griefs ; yea so bitter and disgraceful a death , even the death of Malefactors , to redeem me from a most desperate and certain state of damnation , ( which I most justly have fallen into ) to a state of glory , and immortality , which I by no means could have deserved . I thank thee also , O Lord , most holy , for all other thy spiritual graces and blessings , as my Regeneration , Vocation , Sanctification , for thy blessed Sacraments , for my Preservation , and hope of Glorification . O Lord , I am not sufficient to render unto thee condign thanks and praises for all these thy mercies : yet accept , I humbly pray thee , these poor and weak thanks , which I offer unto thee , according to my bounden duty and service , For as there is no hour of my life , wherein I do not enjoy thy favours , and taste of thy goodness : so ( if my frailty would permit ) I should spend no time of my life , without remembring them , and praising and blessing thee for the same ; Glory be therefore to thee , O Lord my Creator ; Glory be to thee , O Iesus my Redeemer ; Glory be to thee , O Holy Ghost my Sanctifier ; Glory to the high and undivided Trinity , whose works are inseparable , and whose dominion endureth world without end . Another . ALmighty and everliving God , I humbly thank thy Heavenly Majesty , for all thy blessings which thou hast vouchsafed to me , poor and sinful creature ; that thou hast created me , and given to me a body , the workmanship and excellency whereof , when I behold , and well consider , I find so many several benefits received , as I have members , veins , joynts , sinews , and nerves , all which discover and manifest the wisdom and power of the Maker of them : The benefit of which several parts , none can so well know , as they which want any of them , or are grieved with the infirmity or weakness of them . I therefore bless thee , that thou hast not created me blind , lame , deaf , or dumb , evil-shaped , or weak in my senses ; but hast given me a sound and right mind , in a healthful body . I further praise thy Name , O Lord , for that thou hast infused a soul into this my body : a work so glorious and transcendent , that if I were not altogether stupid , and void of all judgement , I would not by my actions account so basely of it as I seem to do , nor defile it with such impure , contemptible , and unclean works , as I daily commit . I thank thee , O Lord , that I was not born amongst Infidels , and amongst those who do not truly call upon thy Name ; but in that part of the world , where thy Gospel is truly preached , and thy Sacraments duly administred . I thank thee also , for thy gracious preservation of me , from my birth to this present hour : I confess , O Lord , that it is of thy mercy and goodness , that I am thus preserved : for if thou shouldest but withdraw thine hand of preservation from me , it could not be , but that in the twinkling of an eye , I should miserably perish , and return to nothing . I thank thee , that thou hast of thy providence appointed all thy Creatures for my sustenance and service : some for health , and some for delight : Grant , O Lord , that I may use them to those ends for which thou hast created them ; and that by them I may be moved truly to meditate on thy goodness , and seriously praise thee for them . I further thank thee , O Father , that when , as by our first Parents fall , all mankind was in the state of damnation , it pleased thee ( not to deal with us , as thou didst with Lucifer , whom thou utterly expelledst thy presence , but ) to send thy only Son from thy bosom into this world , that by his bitter death we might be restored to our former estate . I acknowledge , O Lord , that I owe much unto thee for my Creation , but much more for my Redemption ; For what would it have profited me ; nay , what misery should I not have suffered , to have been born , and afterward to be condemned for ever ? I thank thee , O Lord , that thou hast also vouchsafed to call me out of the depth of darkness , and shadow of death ( wherein I lay ) by the admirable light of thy justifying grace , to the true knowledge and love of thee . It is not the least of thy benefits , O Lord , it sheweth not the least part of thy power , that thou hast called me from so vile an estate , whereinto I had cast my self after Baptism ( and in the same had continued many years rebelliously ) to the estate of Salvation . For it must needs be acknowledged that thy mercy is great in pardoning sinners their offences : but withall , it cannot be denied , but that thy power is greater , in making sinners ; righteous and just . Great was the benefit of my Creation , but by that act , I was not only made the Son of man : but greater is the benefit of Iustification , for thereby ( in Christ ) I am made the Son of God. Great is the benefit of Redemption ( and indeed the greatest of all others ) but without Vocation and Iustification , it had availed me nothing . Great is the benefit which ariseth by the expectation of Glory : and no less is this of Iustification ; for it is a work of no less power to make a just man of a sinner , than to make a just man happy and blessed : for as much as the difference between sin and grace , is more than between Grace and Glory . I acknowledge therefore , O Lord , that the benefits which arise by these heavenly gifts and graces are so great , that my tongue faileth , and my heart wanteth ability , wherewith sufficiently to praise thee for them . I praise thee also , O Lord , for thy blessed Sacraments ; for that of Baptism , whereby I was cleansed from the guilt of original sins , and regenerated and adopted into the number of thy Children : and for the other , , of the blessed body and blood of our Saviour Iesus Christ : the Sacrament of Grace , Unity , Charity , and Remission of sins , the food of our Souls in this Pilgrimage , and the Conduit through which all graces are conveyed to our fainting Souls . Lastly , I thank thee , for thy preservation of me in thy Grace , by which I am restrained from returning to the mire with the washed Sow , and to the vomit with the Dog : and by which I am strengthned to doe something acceptable and pleasing unto thee . I confess , O Lord , that whatsoever good I have done , is wrought in me by thee : and whatsoever tentation or evil I escape , is meerly by thy providence . O Lord , continue , and keep me still in this grace , that I may so use all thy blessings , and so keep them in mind , that they may stir up in me , a more ardent desire to magnifie thy blessed Name , and a greater care of ordering my wayes hereafter : that I may no more grieve thy troubled Spirit , who with thee , and thy blessed Son , our only Saviour liveth and reigneth one God , world without end . Another . ALL praise , honour , and glory be given to thee , O Lord God , Father Almighty , for all thy inestimable benefits bestowed upon me , and all mankind , whether private or publick , general or particular , spiritual or temporal . Who is able to reckon up or declare the several kinds or parts of them ? for creating the world , beautifying , enriching , and making it fruitful for the use of man : for giving unto us souls and bodies , and adorning them , with infinite faculties and gifts : and ( which exceeds the rest of thy blessings ) for delivering us from the power and servitude of sin and the Devil , for forbearing and expecting our repentance so loug , preserving us from all dangers , and furnishing us with all things necessary for this life . What praise shall we render to thee , O sweet Iesus , for all that thou hast done , and suffered for us : VVee praise and bless thee , for thy Incarnation and Birth , for all the labours , pains , sorrows , wounds and disgraces , together with the vile and ignominious death which thou didst suffer , to reconcile us to thy Fathers favour , from which , our sins had justly excluded us : for which thy great love to the Sons of men , blessed be thy holy Name . O holy and blessed Spirit , who in the beginning of time , didst move upon the face of the waters at our Saviours Baptism , in the shape of a Dove : and on the Apostles in the shape of fiery tongues , we praise and worship thee , for enlightning our understandings : for fitting and making us apt to conceive the mysteries of life eternal ; for converting us from evil conversation , to newness of life , and for sanctifying us to life everlasting : for directing us in the works of truth , and governing us in our temporal affairs . O glorious and sacred Trinity , infuse into us we beseech thee , such measure of thy grace , that we may be dayly mindfull of all these thy blessings . Pardon all our former ingratitude and negligence , in that we have been no more zealous to love thee , nor more carefull to serve thee , and so forgetfull to thank thee , for all thy benefits and mercies . Illuminate our hearts , that we may firmly beleeve in thee , devoutly call upon thee , and obediently execute thy holy Will , that at the last we may by the merits and passion of thee , O Saviour , attain to that heavenly Mansion , where thou , O blessed Trinity in Unity , and Unity in Trinity abidest world without end . I thank thee , O Lord , For my Creation . my being . my well being . That I am indued with Reason . That I am A civil man. A Christian. Freeborn . Ingenious . Of honest Parents . That I am sound in mind , Senses . Body . That I am well brought up . taught . I thank thee , For thy gifts of Nature . Grace . Estate . For delivering me from Danger . Infamy . Trouble . For the health of my body . A Competency of Estates . Friends . Children . Kindred . I thank thee , O Lord , For thy Redemption . Regeneration . Instruction . Vocation . Consolation . Illumination . Iustification . Hope of glorification . For thy patience toward me . For thy Grace preventing me . For Governing me . For thy Continual care over me . For Strengthning me in tentation . For Reproving me in evil . For Assisting me in good . For the Conjunction of my heart . For the hopes of pardon for my sins . For the benefits I have received . For any good done by me . For all those that have done me good , by their Writings . Sermons . Conferences . Prayers . Examples . Reproofs . Injuries . For all , and every of these , and for all other known , or unknown , remembred , or forgotten . I confess , and will confess thee . I bless , and will bless thee . I thank , and will thank thee , as the Author and Giver of them all . Seven Psalms of Thanksgiving Paraphrased . Psalm . 8. O Lord our God , Creator and Preserver of all things , how excellent , glorious , and reverend is thy great and holy Name , not in one particular Nation only , but in all the Kingdoms of the Earth , who , as thou hast magnified thy Name in the Earth so hast thou set and extolled thy glory above the Heavens also . 2 Out of the mouths and tongues of babes and sucklings , even very Infants , hast thou , because men of riper years and understanding neglect thy glory , ordained strength , and given little Children ability to praise thee , because of the malice of thine Enemies , the principalities of this world : that thou mightest , by this thy great wisdom , and power , still the tongues , & suppress the blasphemous speeches , of the Enemy and Avenger : when he shall see , that by such weak means , thou canst effect so great matters . 3 When I consider , and duly weigh , thy Heavens , and the glorious frame thereof , the work of thy fingers , made and created only by thee : together with the Moon , and the Stars , and other beautiful Lights of Heaven , which thou at the beginning of time , hast ordained of nothing , I cannot but in the depth of admiration say . 4 What is man , for whose use and service thou hast made them , and all things in this world , and him to serve thee ? That thou , so great and glorious a God , art mindful of him , in so large a manner : and what is the Son of man , the posterity of sinful Adam , that thou , in such measure of mercy , visitest and regardest him ? 5 For , if I look unto his Creation , and consider whose Image he beareth , I find , that thou hast made him in all respects , very little lower in degree , than the pure Angels , who are honoured with thy presence : and hast , of thy bounty , and especial favour , crowned him with glory and honour , in making him so glorious a Creature . 6 Thou madest , and hast appointed him also , thy Vicegerent on Earth , to have dominion and command over thy Creatures , the works of thy hands , and Creation : thou hast subjected , and put all things which thou hast made , under his feet , to obey and serve him . 7 All Sheep and Oxen , Beasts , for his food and sustentation , yea , and not those only , but the untamed beasts of the field also , hast thou made plyable and serviceable to him . 8 The Fowl of the Air , some for food , and some for pleasure and delight ; and the Fish of the vast Sea , which is stored with variety ; and whatsoever else passeth , swimmeth , or liveth through the unknown pathes of the Sea , are also created by thee , to serve him . 9 O Lord , our Lord , when I seriously consider thy power and wisdom , in thy work of Creation , and the especial honour and favour thou shewest to Mankind , in giving him this large Commission over the rest of thy Creatures , I cannot but admire , and say , how excellent and great is thy Name , and Power , in all the Kingdomes of the World ! There is none , O Lord , worthy to be compared to thee . Glory be to the Father , to the Son , and to the Holy Ghost , &c. Psalm 30. I Will extoll thee , and praise thy Name , O Lord , as long as I live , and not without great cause , for thou , in thy mercy , hast lifted me up , and endowed me with thy blessings : and hast not made , no , nor suffered my Foes to work their will against me , who intended , if thou hadst forsaken me , to rejoyce and triumph over me . 2 O Lord , my God , and Saviour , I cryed , and made my humble supplication unto thee , in my trouble and adversity , and thou , of thy accustomed goodness , didst graciously hear me , and hast healed me , of all mine infirmities . 3 O Lord , thou , by the power of thy grace , hast brought up , and restored to life my sinful soul from the grave of perdition , whereinto my sins had well nigh cast me : Thou hast in thy love to me , kept me alive , and preserved me from many dangerous sicknesses , that I should not yet go down into the pit of death , but live , and praise thy holy Name . 4 Sing , and rejoyce unto the Lord , our God , ( O ye Saints , and faithful people of his , who have , with me , felt and tasted of his mercy ) and give thanks together with me , at the remembrance and consideration of his holiness . 5 For his anger and displeasure endureth towards sinners but a moment , and short space , if they truly turn unto to him : and if we seriously consider his mercies , we shall find , that in his favour is life to those that lye desparately sick in their sins , if he but touch them with his finger of grace : as for weeping , heaviness , and affliction , it may , and of necessity must , sometime befall his servants , but yet it shall endure , and afflict them for a night , a little while only : but joy and comfort commeth again to refresh them in the morning , by sending the light of his countenance upon them . 6 And , before I fully understood , how God useth to deal with his Servants , I was so confident of my self , that in my prosperity , when I felt the grace of God abundantly in me , I said , and presumed , that I was so fully setled in Gods favour , that I shall never fall , or be removed from it . 7 Lord , by thy favour and goodness , thou hadst fixed and made my mountain of grace to stand so strong , that I conceived my self so secure , that I could not slide back , or fall away : Yet after a while ; I found by experience , that I was in an errour , for thou didst but hide thy face , and a little while obscured thy grace from me , and , being left to my self , I found such an alteration , and defect in me , to do good , that I was therewith sore troubled , and disquieted . 8 I thereupon presently recalled my self , and cryed earnestly by prayer to thee , O Lord ; and betook my self unto the Lord , who never utterly forsaketh his Servants ; and to him I made my earnest supplication , never ceasing , till I obtained his return , and thus I said in my prayer . 9 What profit , O Lord , is there , can there be , in my blood , or death , when I go down into the pit , or if I dye in my sins ? surely none to thee , for thou delighten not in blood , or in the death of a sinner . Shall the dust , or they which are dissolved thereinto , before repentance , praise thee ? or shall it declare thy truth , and shew thy glory ? Nay , verily , they shall rather , in the horror of punishment , blaspheme thy Name . Suffer me not therefore , O Lord , to be of that reprobate number , of which I must needs be one , if thou absent thy self , or with-draw thy grace any longer from me . 10 Hear me therefore , O Lord , and that right soon , for my spirit waxeth faint , for want of thy gracious assistance : and have mercy upon me , in this distress . O Lord , I renounce all further confidence in mine own strength : be thou my only stay and helper . Upon this petition , the Lord heard my request , and thereupon I turned my prayer into a song of praise and said . 11 Thou , O Lord , art worthy of all honour and praise , for thou hast turned for me , and for my good , my mourning for thy absence , into dancing and joy for thy gracious presence : thou hast made me to put off my sad habit of sackcloath and sorrow , and instead thereof , hast girded and apparelled me with a vesture of gladness , even the peace of conscience . And all these things hast thou done for me . 12 To the end , that all my sorrow being removed , and I being delivered from all fear , my glory , tongue , and heart , together , may sing praise and thanks to thee , who hast done so great things for me : and that I should not be silent , in extolling thy mercy . And therefore , O Lord , my God , as thy goodness deserveth , and my duty requireth , I will , with all the affections and faculties of soul and body , give thanks unto thee , and praise thy Majesty for ever , as the only Author and finisher of my salvation . Glory be to the Father , &c. Psalm 34. I Will bless and praise the Lord , for all that he hath done unto me , at all times ; as well in adversity as prosperity , and his praise , as it shall ever be in my mind and heart , so shall it be continually without intermission , in my mouth , by declaring it to others . 2 My Soul especially , shall make her boast , and glory in the Lord , and not in any thing that is in me : so the humble , and they which are any way dejected , when they shall hear thereof , how gracious God hath been to me , shall in hope of the like mercy to them , rejoyce , and be glad also . 3 O ye , whosoever hath felt Gods favour , as I have , magnifie , and extoll the mercies of the Lord with me , for his goodness : and let us joyfully with one accord , exalt , and praise his Name together . 4 I my self , when I was in trouble , sought the Lord by prayer , and humiliation , and he rejected not my petition , but graciously heard me , and granted it ; and he not only delivered me from the danger I was in , but from all my fears also , which I conceived at it . 5 They also , that lived in former ages , ( our fore-Fathers ) whensoever they were distressed , looked up , and cryed unto him : and were relieved by his mercy , and lightned by his grace : their faces were not any whit ashamed , because they did put their trust in him . 6 This poor man ( even my self ) cryed ( by their example ) in my distress : and the Lord , plentiful in compassion , graciously heard him , and saved and delivered him immediately out of all his troubles and calamity . 7 The good Angel of the Lord , deputed by him for each mans protection , encampeth , and fortifieth round about them , that with an unfeigned heart fear and serve him : which Angel preserveth them in all their wayes , and delivereth them from all the machinations of the Devil , and his Angels . 8 O taste ye therefore , and see , make experience , aud you shall soon find , that the Lord is good and loving to those that faithfully call upon him , and you will also confess with me , and say , Blessed and happy is the man that layeth aside all confidence in himself , and that in all his necessities trusteth in him , and his protection . 9 O fear , reverence , and love the Lord , all ye , that by truly believing in him , become his Saints , and observe his Commandements : for , take this as an infallible truth , that there is no want to them they shall lack nothing that is needful for them , that with an upright heart fear and serve him . 10 The young Lyons , mighty and worldly minded men , although they think themselve 〈◊〉 do they lack true peace of Conscience , and suffer hunger , and want that which is truly good ; but they , which with a pure heart , and humble spirit , seek the Lord , and desire to please him , shall not want any good thing , when the Lord in his wisdom shall think it needful for them . 11 Come therefore , O ye Children , that desire to be informed , and with attentive minds hearken , and give good ear unto me , that am experienced in the mercies of the Lord , and I will teach and instruct you in the fear of the Lord , which is the beginning of wisdom . 12 What man is he , among the Sons of men , that desireth to live a good life , and loveth to spend many daye so in this life , that he may see and enjoy good and happy dayes hereafter . 13 Keep , first of all , thy tongue from speaking evil , let that member do no man wrong , and preserve thy lips from speaking guile , or that which is false , though to be to thine own prejudice : for the Lord abhoreth lying lips . 14 Depart from evil , avoid all things which thou knowest displeasing to God , and yet think not that sufficient , except thou also apply thy self to do that which is good and acceptable to him : Seek peace , between God , and thy self ; thy self , and thy Conscience ; thy self , and thy Neighbour ; and if thou shalt find that peace in any of these particulars shall fly from thee , pursue it with all thy might , that thou mayest recover it . 15 The provident eyes of the Lord , ( for thy comfort in taking this course ) are ever fixed upon the righteous , to preserve them from all evil , and to confirm them in all good : and his ears of compassion are alwayes open unto their cry , to deliver them from all distress . 16 The face of displeasure , and the angry countenance of the Lord , on the contrary , is set and bent against them that forsake good , and do evil , without remorse of Conscience , to cut off , and root out , not only such wicked persons themselves , but the very remembrance of them from the face of the Earth , that there shall remain no memorial of them . 17 The righteous in their affliction cry , and flee unto God for succour and the Lord in mercy heareth their prayer ; yea , and , in his good time , delivereth them out of all their troubles , either by aiding them with spiritual comfort , that they faint not under them , or by removing their afflictions from them , or them from their afflictions , by taking them into heavenly joyes . 18 The Lord ( who hath a continual care over his Elect ) is ever nigh unto them in comfort , that are of a broken and humble heart : and always saveth such ( and no other ) as are of a contrite and bruised spirit , that they fall not into desparation . 19 Many in number , and great in weight , are the afflictions and troubles of the righteous , for they that will live godly in Christ , must suffer persecution ; but the Lord , of his infinite goodness , forsaketh him not , but delivereth him in due time out of them all , that they shall not be able to do him harm . 20 He , even the Lord , keepeth and preserveth all his bones , which though the wicked go about to break , yet notwithstanding all their attempts , not so much as one of them is or shall be broken by them : and not only so , but the hairs of his head are numbred also . 21 Evil , on the other side , shall slay the wicked , and turn them to destruction , and they , whosoever they be , that hate the righteous , whom the Lord loveth , shall be desolate , and deprived of the comfort of Gods holy Spirit . 22 The Lord by his power and goodness redeemeth and saveth the soul of every one of his servants from all evil , and none of them that put their trust and confidence in him , and his mercy , shall be left desolate , or without consolation . Glory be to the Father , and to the Son , &c. Psalm 103. BLess and magnifie the Lord , thy Creator , O my Soul , for all his mercies and favours extended to thee , and all that is within me , holy and pure , give praise unto , and bless his holy and great Name . 2 Bless the Lord , O my Soul , I say again , as well for thy Creation , as for all other his great and glorious works , and , at any hand take heed , thou be not ingrateful to him , and forget not , nor let slip out of thy remembrance , all , or any of his benefits , as well in forming thee after his own Image , as in his continual care , and preserving thee from many dangers . 3 Who , only by his power can , and of his meer mercy and goodness forgiveth all thine iniquities , pardoneth all thy sins , as well actual as original , how great soever , how many soever , as often , as with a pure heart , and humble spirit , thou repentest thee of them . Who , like a good Physician , healeth all thy diseases , and thy infirmities , by the regeneration , and renewing of his holy Spirit in thee . 4 Who only redeemeth and saveth thy life from destruction , and utter ruine , and who , instead of taking of just and severe revenge of thee for thy sins , crowneth and compasseth thee with loving kindness , many blessings , and comforteth thee with his tender mercies , which are above the rest of his works . 5 Who , in his providence , satisfieth , and filleth thy mouth , and desire , with all good things necessary for thy sustentation : so that thy youth , by his power , is renewed like the Eagles , by curing thy weakness and infirmity , and making thee lasty and strong . 6 The Lord relieveth them that suffer wrong , and executeth righteousness and judgement , without respect of persons , and standeth for all that are unjustly oppressed , against those that are too mighty for them . 7 He , in former times , at the publishing of the Law , made known his wayes , and taught his Commandements unto Moses , by whom he gave directions to succeeding ages , what they were to follow , and what to avoid : and his mighty acts were well known unto the Children of Israel , by their many and great Deliverances . 8 The Lord , our God , is merciful in forgiving offences , and gracious , in not imputing our sins unto us : he is slow to anger , expecting the conversion of sinners : and plenteous in mercy , exceeding in his love , and liberal in his benefits to those that fear him . 9 He will not alwayes chide , nor be ever displeased with his Children : neither will he remember our sins , and keep his anger against us for them for ever , but in his wrath he will ever be mindful of his mercy . 10 He hath not dealt with us , nor punished us rebellious wretches , after the quality of our sins , wherewith we have daily offended his patience , nor hath he rewarded nor retributed to us , according to the hainousness of our iniquities : for he knoweth , that if he should strictly enter into judgement with us , no flesh could be saved . 11 For like as the Heaven is high , as we see , and far above the Earth : so great is his mercy above his justice , toward them that fear him , and in remorse for their offences , truly turn unto him . 12 As far also in distance as the East part of the World is situate from the West , which by reason of their separation , can never come near to each other : so far at the least hath he removed , and put away our transgressions and sins from us , that they never shall come near unto us , to do us any harm . 13 Like as a tender and compassionate Father pityeth his disobedient Children , and upon submission receiveth them again to grace : so the Lord , who is the Father of mercies , pityeth and grieveth to see the afflictions of them , that in fear and trembling for their sins , return unto him . 14 For he , the Lord , which knoweth all things , knoweth also our frame , that we consist of flesh and blood , subject to corruption and frailty , and he withall remembreth , and considereth that we are but even dust , fashioned out of the Earth , and therefore must needs partake and savour of earthly substance . 15 As for wretched and frail Man therefore , his dayes are but as grass , which is green in the morning , and before night is cut down and withered : and as a fading flower of the field : which for a while only , in the Spring time , is beautiful , and afterward in cropt or decayeth : even so , and in no more assurance is he that in the greatest prosperity flourisheth . For after a while , in a short time , he is no more seen , nor his remembrance shall be no where found . 16 For as the wind and storms passeth over it , and every flower , and presently it is gone , and withered , and the place thereof , where it grew , shall not know it , not bear it any more : So Man , after he hath a while felt the troubles and storms of this World , shall soon dye , and be forgotten , and the place of his being will be no more known . 17 But yet the mercy , and loving kindness of the Lord , to the Sons of Men , is , and was from everlasting , and shall continue to everlasting , to the end of the World : and shall ever be upon them , especially , that with unfeigned hearts , serve , love , and fear him : and his righteousness in all his promises , shall be accomplished to his servants , and unto their Childrens Children , their posterity , through many generations . 18 To such especially , as forget not his Commandements , faithfully keep , and observe his Covenant ; and to those that remember , and be mindful of his Commandements , and frame themselves to do them . 19 The Lord , who commandeth the observance of his Laws , is most worthy of all honour , and not to be neglected ; for he hath ( before the Foundations of the World ) prepared his Throne , and Seat of Majesty in the Heavens , where he is attended on by the glorious Company of Angels , and his Kingdom is not straitned or limited to one peculiar Place or Country , but he ruleth and commandeth over all People and Nations . 20 Bless therefore the Lord , that is so mighty , ye that be his holy Angels , magnifie , and laud his holy Name ; ye , that excell in strength , and that gladly do and execute his Commandements , and that , by hearkning unto , and obeying the voice of his Word , willingly execute his will and pleasure . 21 Bless ye , and praise , I say , the Lord , your , and our God , all ye his Heavenly Hosts , ye blessed Angels : ye that are Ministers and Servants of his , that willingly and gladly execute and do his pleasure . 22 Bless , and praise together , with one accord , the Lord , our God , all his works , which he hath created , for the celebration of his glory , wheresover ye remain , in all places of his Dominion , even every where : And lastly , as I began with thee , O my Soul , to stir thee up to his praise , so I end with the same excitation , Bless , Praise , Laud , and Magnifie the Lord , thy God , O my Soul , to whom he hath ever been so gracious and merciful . Glory be to the Father , &c. Psalm 111. I Will praise the Lord , and give thanks unto his holy Name , with my whole heart , and that not only in my private Devotions , but in the publick Assembly and Meeting of the Upright in heart : and in the Congregation of the Faithful , the Church also . 2 The wondrous works of the Lord , our God , even from the beginning , thorow all ages , even to this time , are so great and glorious , that worthily he alone deserveth to be magnified for them ; they are sought out , and searched into , of all them that have pleasure , and delight in meditating and contemplating therein . 3 His work , in the Creation and Fabrique of the Universe , is honourable and glorious , of all his Creatures worthily to be admired : and his Righteousness and Equity , his Care and Providence , in the preservation and government of it , is likewise to be magnified , because it is permanent , and endureth for ever . 4 He hath made and perfected his wonderful works with such wisdom and power , that they ought to be remembred , and his Name to be celebrated for them : And as he is omnipotent , so the Lord is also gracious , and loving to his Servants , and full of compassion , plenteous in mercy to every repentant sinner . 5 He hath , of his providence and bounty , ever given meat , and all other necessaries , to them that fear and serve him : yea , and he , as he hath formerly , so will he ever , to the end of the World be mindfull of his Covenant of Grace , to his Servants . 6 He hath shewed and manifested to his people , his elect , the power , and efficacy of his great works , not only in the creation , but in the Redemption of mankind : that he may give unto them that are in Chirst , the heritage of the heathen , according to the promise made to our fore-fathers . 7 The works of his hands , all his actions are done in verity , and Iudgement , and all his Commandements are sure , just , holy , and worthy to be observed . 8 They stand fast , and are setled firm , for ever and ever , to the end of the world : and they are done , and commanded , upon good grounds , in truth and uprightness , as being enjoyned by the Author of Truth and Equity . 9 He in the fulness of time , sons Redemption and Salvation unto his Elect People , by Jesus Christ , he hath commanded his Covenant , of the New Testament for ever to be observed by them : and it concerneth them carefully to keep it , because he which commanded it , is a jealous God , and severe to transgressors and Holy reverend is his Name . 10 The filial fear of the same holy and reverend Lord , is the beginning and basis of all true wisdom ; which whosoever hath not attained to , is not really wise , howsoever he may be esteemed by the world : but a good and perfect understanding have they , and they are truly wise indeed , that do his Commandements , and keep his Precepts : his praise and remembrance endureth for-ever , and continueth throughout all generations . Glory be to the Father , &c. Psalm 138. I Will praise and blesse thee , O Lord , with my whole heart , with all my strength : yea , before the Gods , in the presence of thy holy Angels , will I sing praise , and laud unto thee . 2 I will worship in fear and reverence towards thy holy Temple , dedicated to thy honour and service , and I will praise thy holy and great Name , for two of thy blessings especially , namely , for thy loving kindness , in comforting distressed sinners , and for thy Truth , in performing thy promises : for thou thy self hast preferred and magnified thy Word of Truth , above all the Attributes of thy Name , else , whatsoever . 3 In the day and time of my affliction , when I cryed unto thee , by earnest prayer , thou didst not stop thine ears , but graciously answeredst me : yea and strengthned me with thy Grace , and strength in my Soul. 4 All the Kings and mighty men of the earth , be they never so high in condition , shall , and may worthily praise thee , without disparagement to themselves : when they , by the preaching of the Gospel , hear the words of thy mouth , which are nothing but Truth . 5 Yea , they shall sing and rejoyce , in excercising themselves in the wayes and Commandements of the Lord : for great and unutterable is the glory and Majesty of the Lord of Hosts . 6 Though the Lord our God be high , and his Majesty be above all things , yet in his abundant mercy , hath he respect unto the lowly in their own eyes ; and the more humble they are , the more he regardeth them : but as for the proud , and those which exalt themselves , he despiseth them , and knoweth them , as it were a farre off . 8 Though I walk and live in the midst of trouble and sorrow , and in the shadow of death : yet , whensoever I call upon thee faithfully , thou wilt ( I know ) revive and raise me up : thou shalt also stretch forth and reach unto me thy hand of power , against the wrath and malice of mine Enemies , and bridle their fury : and thy right hand of omnipotence shall save me from all their enterprizes . 8. The Lord of his goodness , will perfect and finish that which concerneth me , and my salvation : thy mercy and loving kindness , O Lord , never faileth , but endureth from generation to generation , even for ever ; Withdraw not therefore , that mercy of thine from me , O Lord , and forsake not thou the work of thine owne hands ; not made by any strange God , but by thee , the only and true God. Glory be to the Father , &c. Psalm 145. I Will extoll and praise thee , my God , and Creator , O King or Majesty and Glory : and I will blesse and magnifie thy Name , O preserver of mankind , for ever and ever , even all the dayes of my life . 2 Every day , not a day shall passe over my head , but I will blesse thee , and be speaking of thy mercies : and I will praise and give thanks unto thee , and to thy Name , for ever and ever , as long as I live . 3 Great and glorious is the Lord , far exceeding all the false Gods of the heathen , and greatly is he to be praised for all his works : and his greatness hath neither end nor beginning , but is unsearchable , and past mans finding out . 4 One generation and age shall praise and leave the memory of thy goodnesse , and thy works of power , wisdom , and mercy to another succeeding generation , and shall declare to posterity , the remembrance of thy mighty acts . 5 I my self , as well as I am able ; will ; as I have good cause , speak of , and extoll , the glorious honour , and the exceeding greatness of thy Majesty : and tell unto the people the excellency of thy wondrous works . 6 And not only I , but all other Men , shall be forced to confess , and speak of the exceeding might , and the wonderfull effects of thy terrible acts , against thine enemies : and I , according to my poor ability , will declare unto posterity thy greatness and Majesty . 7 They , even all people , which are governed by thy power , and satisfied with thy goodness , shall abundantly utter , and continually with praise acknowledge , and keep the memory of thy great and super-abundant goodness and mercy : and shall , in all Assemblies and Congregations , sing , and rejoyce , because of thy Righteousness , wherewith thou rulest and disposest all things . 8 The Lord , our God , notwithstanding our grievous sins , is gracious , and loving , yea , and full of compassion by nature , evermore slow and unwilling to wreak his anger upon us , it being an act contrary to his disposition , and instead of punishing , he is of great mercy , and ready to pardon the repentant . 9 The Lord is also good and gracious , not to any particular persons or people only , but to all that turn unto him , and if we shall consider his tender mercies to the Sons of Men , they are over his justice , and all his other works . 10 All thy works and creatures shall therefore praise and magnifie thee , O Lord , in general : and , above the rest , thy Saints , and Servants , to whom , in particular thou extendest thy mercy , shall bless , and continually praise thee , for the same . 11 They especially shall not be silent , but speak of , and declare unto those that have not known thy Name , the Glory and Majesty of thy Kingdom , which is above all the Kingdoms of the Earth , and shall , wheresoever they come , talk of , and set forth thy mighty power , which no Potentate is able to resist . 12 To make known , and to make manifest thereby , to the Sons of Men , even all the generations to come , his mighty and wonderful acts , which he hath done in our time , and in the ages fore-going : and also the glorious Majesty , and Super-excellency of his Kingdom , and Power . 13 Thy Kingdom , O Lord , is not temporary , or of short continuance , but it is an everlasting Kingdom , was without beginning , and never shall have end : and this thy Dominion and Rule endureth firm and stable throughout all generations , to the end of the World. 14 The Lord in his mercy upholdeth , and lifteth up all those that fall by frailty and weakness : and raiseth up , by the grace of his holy Spirit , all those that be dejected , bowed , and cast down with the thought of their sinnes . 15 The eyes of all Creatures wait , and are fixed upon thee , as upon their careful Father , for sustenance and help : and they no sooner call unto thee , but thou , of thy providence , supplyest their wants , and givest them their meat , and all things necessary for them , not only in due proportion , but in due season , and time also . 16 Thou openest thy hand of bounty , and satisfiest the insatiable desire of men , which nothing but thy self can satisfie , and of every other living thing besides . 17 The Lord is only righteous , just , and unreprovable in all his wayes , and actions : and it is he only that is holy , and pure in all his works . 18 The Lord is nigh , and ready at hand , unto all them ; that in distress , call upon him , and seek unto him for help , Yea , to all , without respect of persons that call upon him in truth , faith , and uprightness of heart . 19 He is so gracious , that he will not only hear them , but grant their petitions , and fullfil and satisfie the desire and request of them that fear and serve him : he also will hear their cry , in time of affliction , and will save and deliver them out of all their trouble . 20 The Lord , by his omnipotent power , preserveth and keepeth all them that love him sincerely , and obey his Commandements , but as for all the wicked , and unrepentant obstinate sinners , those will he destroy from the face of the Earth . 21 My mouth shall , as long as I have any being , speak of , and declare the Praise and Majesty of the Lord , most mighty , and as I do , so let all Flesh , People , Nations , and Kindreds , from the rising of the Sun , to the going down thereof , bless , laud , and magnifie , together with me , his holy and great Name , even for ever and ever , from this time forth for evermore . Glory be to the Father , and to the Son , &c. Imprecation . THis part of Devotion , ( or of Zeal , as I may call it ) although it seem harsh , and not well to stand with the Charity of a Christian , yet in some caeses it hath been , and may be lawfully used . 1. When the Church of God , in any part of the World , lyeth ( as it were ) at the Stake , and groaneth under the burden of Persecution , and the Enemies thereof are incorrigible , and not to be reconciled . In this case , not only a private man in his Devotions , but the Church also in generel may use these Imprecations , to the end that the Church may by these kind of Prayers , and Gods assistance , recover its former Peace and Quiet . 2. When a Christian shall perceive that his Enemies aim altogether ( against the Rules of Charity ) at the utter subversion both of his Body and Soul ; In this Case also a man may ( without breach of Charity ) use these Imprecations . In either of which Cases , if the children of Gods or our own enemies shall joyn , assist , or persist maliciously in the steps of their Parents , they are in our estimation to be accounted of no better , nay , not so well as the very Heathen who have not known the Name of God at all . And to this end , I have given you a taste only of some of the zealous wishes , and earnest desires or Imprecations of some holy men , Prophets and Apostles , which are set down in sacred Scripture , left ( no doubt ) for our imitation in the several cases before mentioned . Imprecations against the Enemies of God and , his Church . OF Moses in the rebellion of Korah , Dathan , and Abiram , Respect not thou their Offering . Of Ezechiah against Sonacherib , the blasphemous King of Assyria . Of Asa against Zerah , the King of AEthiopia . Of Iehosaphat against the Moabites and Ammonites . Of Nehemiah against Sanballat and Tobiah . Turn their reproach upon their own head , and give them for a prey in the land of captivity . And cover not their iniquity , and let not their sin be blotted out before thee . Of David against Gods enemies in many places . Destroy thou them , O God , let them fall by their own Counsels : cast them out in the multitude of their transgressions , for they have rebelled against thee . Break the arm of the wicked . Break their teeth , O God. Let God arise , and let his enemies be scattered , let them also that hate him , flee before him . Lift up thy feet , that thou mayest utterly destroy every enemy which hath done evil in thy Sanctuary . Powr out thine indignation upon the Heathen that have not known thee . O my God , make them like a wheel , and as the stubble before the wind . Persecute them with thy tempest . Make their faces ashamed . Let them be confounded and vexed evermore : let them be put to shame and perish . Let them be as grass upon the house top , which withereth before it groweth up . Let not the ungodly have his desire , O Lord , let not his mischievous imagination prosper , lest they be too proud . Let the mischief of their own lips fall upon them . Let hot burning coals fall upon them : let them be cast into the fire , and into the pit , that they never rise up again . Of the Apostles against the High Priests . Of Saint Paul. If any man love not the Lord Iesus Christ , let him be Anathema Maranatha . If any man preach any other Gospel , &c. let him be accursed . I would they were even cut off that trouble you . Against the Enemies of our Souls . LEt them be confounded , and put to shame , that seek after my Soul. Let them be as chaff before the wind . Let the Angel of the Lord chase them . Let their way be dark and slippery . Let the Angel of the Lord persecute them . Let destruction come upon them . Let them be confounded and ashamed . Let them be driven backward , Let them be desolate . Let Death seize upon them . Let them go down quickly to Hell. Let them be covered with reproach and dishonour . Set a wicked man over him . Let Satan stand at his right hand . Let his prayer become sin . Let his dayes be few . Let his Children be Fatherless , and his Wife a Widow . Let his Children be Vagabonds and Beggars . Let the Extortioner catch all he hath . Let there be none to extend mercy to him , or his Children . Let his posterity be cut off . Let the iniquity of his Fathers be remembred . Cast forth lightening , and scalter them : shoot out thine arrows , and destroy them . And it is not to be conceived , that these Imprecations arise from a weak affection , as though the godly were glad , or rejoyced at the destruction of the wicked , nor to persecute them out of the malice of humane nature . 1. But , for as much as the love of God ought to be preferred before the love of our Neighbours , and that then our Neighbour is truly loved , when that love respecteth the glory of God ; we worthily prefer his glory before the love of his Enemies , who by their wickedness would endeavour to obscure it . 2. They used these Imprecations against those Enemies , when they were out of hope ( as is before said ) of their amendment . 3. And Lastly , It was done , not so much to destroy the persons , as to frustrate their Counsels and Imaginations . The Ten Commandements Paraphrased . THe Law of the Two Tables was written by the Finger of God , and delivered and promulgated by the Ministry of Moses , and Angels , and contained summarily what God commanded the people to observe , and what to avoid . It is divided into two Parts . Our duty toward God. Our duty towards our Neighbour . The four first Commandements enjoyn the first duty . The six last , the last . And thus follow . God spake all these words , saying , I am the Lord thy God , which brought thee out of the Land of AEgypt , out of the house of bondage . In the Preface , by mentioning of Gods Name , Jehovah . His Majesty . Spake . By his Word . The hearers were prepared to attention . The Brevity and Order of the Commandements make them easie to be learned . This Preface belongeth to all the Decaloque , and containeth a description of the Person who gave the Law. Who being God , the Creator and Disposer of all things , is to be obeyed : Neither are we to make any scruple or doubt , but that all things which he commandeth us in his Law , are just and holy . Who only is Omnipotent , and was from all Eternity , from whom all things that are had their beginning , and who hath absolute and sole power to command and prescribe Laws unto us . Happy is the people who have the Lord for their God. By these words ( thy God ) every one of us may receive particular comfort , that as he is able , so he is willing and ready ( by making this Covenant to be ours ) in his particular providence and care , to do good to every one of us in our need , if we keep his Commandements . A God , to relieve and aid us , not a severe Iudge , to condemn us , Let us therefore , With all reverence , serve him as a Lord. With earnest desire , repair to him in our need , as to a merciful God. With hearty zeal , love him for his goodness . With trembling , fear to offend him for his justice . And let us be holy , as he is holy . In this delivery of the Iews from their servitude , is his infinite Power described : whereby he is declared to be as well able to save his Servants , as to confound his Enemies . And this deliverance is foretold and parallel'd by the Prophet , as a Type of our deliverance from the servitude of sin . The First Commandement . Thou shalt have no other Gods before me . HAving ( as it were ) setled in our hearts his Authority and Power , to prescribe and make Laws unto us , his just precept is , that We have no other Gods before him . 1. Neither by abating any reverence due to him . But to worship him with all our heart . By acknowledging him to be the only true God. By honouring , serving , and praising him above all things . By trusting and relying wholly upon him . By expecting all good from him . By humbling our selves before him , and patiently bearing whatsoever he shall please to lay upon us , and subjecting our wills wholly to his . 2 Not by attributing any honour to other Gods or Idols , or putting any confidence in Saints or Angels , Earthly Pleasures , Riches , Honour , or the like , lest we offend thereby . As Rachel did , by asking Children of Iacob . As the King of Syria , by desiring Ioram to heal Naamans leprosie . As Asa , by too much trusting to his Physicians . As the Fool in the Gospel , trusting to his riches . Neither secretly in thy heart . Nor in the view of God and the World openly . Not , but that God is every where , and seeth into the secret corners of our hearts , and is Omniscient ; but to set a note or brand of impudence upon us , for our indignity to him , if we shall make open profession of our Idolatry to any false God or Idol , in worshipping it ; or of our excessive love , or doting upon any Creature , by putting confidence in it , & neglecting our dependance on God , who is only able , by his Omnipotency , to releive us . This Commandement enjoyneth the inward worship of God. The Second Commandement . Thou shalt not make to thy self any graven Image . AS in the first Commandement , God requireth , that we worship him only inwardly : so in this , he forbiddeth all undue and indirect outward worshipping of him ; and enjoyneth us , not to make any resemblance , to worship him by ; because he is a Spirit , and is only to be worshipped in Spirit and Truth . It consisteth of two parts . 1. A prohibition of making any Image representing the Divine Godhead . 2. Of exhibiting any worship to any Image . And that , 1. Because he is incomprehensible , cannot be represented in any form visible . 2. Because he is able to punish the contemners of his Name . And to bless his true Worshippers . 1. Therefore we are not to grave , or make any Image , or resemblance of him . For when he gave the Law , ( saith Moses ) he appeared in no manner of similitude . To whom then will ye liken God ? or to what likeness will ye compare him ? 2. Neither are we to make the likeness of any thing , to worship it . For as we ought not to make any resemblance of him : so neither when we make the similitude of any thing else , ( the true use of making Pictures , and the like , being lawful ) not to worship , or attribute any honour to it . Not that all Images are hereby forbidden . 1. For some in the Old Testament were Typical . The Brazen Serpent being the Type of Christ. The two Cherubins on the Ark represented the Majesty of God attended by his Angels , &c. 2. Some are for Ornament ; many in the fabrique of the Temple , and in the holy Vessels of it . 3. Some Historical , of stories either out of the Scriptures , or of other Writers . 4. Some for instruction in the nature of Beasts , Cities , and Countries . Saint Paul saith , that the Gentiles changed the glory of the incorruptible God , into an Image like to corruptible man , and to birds , and four-footed beasts , and creeping things ; wherefore God gave them up to uncleanness , &c. 1. Either by bowing the body , uncovering the head , or bending the knee to them . 2. Or by setting the same in any eminent place to worship them , bestowing extraordinary cost on them , making Pilgrimages to them , or dedicating Altars , Lamps , or the like to them . By this Commination , he sheweth his power to punish Offenders , and that he is able and all-sufficient to supply our wants likewise . Like the jealous Husband , who will have no partner in his love . And suffereth no Corrival , Competitor , or Sharer in his Service . My Son give me thy heart , thy whole heart . Punishing them that run after false Gods , in many descents , even as long as they shall continue in their idolatrous courses . Though the Son shall not bear the iniquity of the Father , yet this is so odious to him , that he will take vengeance of the Idolatrous Generation . As of the Iews in general . Solomon , and others . 1. To shew how odious Idolatry is to him . 2. To force men ( who naturally have a love and care to their posterity ) by this Commination , to abstain from it , left their issue be plagued . Confounded be all they that worship carved Images , and that delight in vain Gods. The mercy of the LORD , is over all his Works . is over his Iustice. For whereas he punisheth Idolaters in his Iustice , but to three or four generations : He is merciful to thousands of those that worship him aright , throughout all generations . His reward is alwayes greater than his punishment . Of his own nature more bent to shew mercy , than to execute severity . It is his proper work , and suitable to his nature , to have mercy : but he is hardly drawn to punish , as being a work altogether unsuitable to his disposition . With their whole heart , without hypocrisie , and do not impart that worship to others , which is due to him . In obedience , walking in his wayes . All his Commandements , but chiefly this concerning his worship . The Third Commandement . Thou shalt not take the Name of the Lord thy God in vain , for the Lord will not hold him guiltless , that taketh his Name in vain . The scope of which is , to shew what reverence is due to God in our Conversation , especially in the use or abuse of an Oath . THe Name of the Lord , which in it self is Holy , True , and Iust. And therefore we ought not to prophane it , or take it in our mouths lightly , or upon every small occasion . Herein we offend , When we blaspheme God , either openly , or in our hearts . When we use his holy Word to any prophane , scurrilous , or impure end . When we commit Perjury . When we murmure against him . When we leave his Providence , and consult with Witches , or the like . When we swear upon trivial and light causes . When we curse , or use unlawful Imprecations . When we perform not that which we faithfully promise . When we ( in any action of our own ) detract from Gods glory , and attribute and arrogate too much to our selves . An Oath is to be ministred when the glory of God is questioned , for some weighty matter urgeth it , upon the Magistrates command . And to be taken by those who are of years of discretion , and in their right senses . The Lord , and Iudge of Heaven and Earth , who seeth , and observeth all our actions , is so far from conniving at this sin , that without repentance , he will condemn every one that offendeth therein . Saul , for unadvised cursing , and adjuration , lost a Victory against the Philistines . For consulting with a Witch , was ( with his Sons ) brought to untimely end . Sennacherib , for blaspheming God , was slain by his own Sons . Ananias , for lying to the Holy Ghost , dyed suddenly . The Fourth Commandement . Remember that thou keep holy the Sabbath day , &c. IN this Commandement are two things contained . 1. A Precept or Declaration of the will of God. To set apart some day . 1. To the publick worship of God. 2. In ceasing from our labours . 2. A Reason of the Commandement . 1. Because God after the Creation rested on the seventh day . 2. Because he also blessed and sanctified it . Let not worldly cares put it out of thy mind , but observe it with all Care and Religion . And not without great cause was this Precept so strictly urged . 1. Because by the neglect of it , ariseth the neglect of all spiritual duty . 2. Because in it was contained a Type or Shadow of the great and everlasting Sabbath , which is our Sanctification . 3. Because we have thereby some time to shew mercy to our Servants and Beasts , wearied with labour . In frequenting the Church , and there to exercise thy self . In Prayer . Hearing the Word . Receiving the Sacrament . In pious and religious Works , as Visiting the Sick. Relieving the Poor . Meditating on Gods Works . Praising him for them . In refraining from Sin. In resting from servile Labour . And although that part of the Iews Sabbath be abrogated which respected the Seventh day Sacrifices , and other exteriour acts of Gods worship , commanded and enjoyned to the Iews : yet the Church hath appointed instead thereof the Lords day , or Sunday , ( called the first day of the week ) wherein all Christians are bound to retain and observe all the duties of the first Sabbath , avoiding the Iewish strict and superstitious Ceremonies , In following the Vocation appointed thee by God , wherein thou art to omit nothing necessary for the sustentation of thy Family . And not to spend those six dayes wholly in idleness , pleasure , or excess . Nor in the publique duties of the Sabbath , and thereby nelecting the Care over thy Family . In that day , neither thou , nor any of thy Family , or Cattel , shall do any servile labour , ( except in case of necessity , and preservation of Gods Creatures from damage or loss ) but ye shall spend it in those religious duties formerly set down . In case of necessity ( The Sabbath being made for Man , and not Man for the Sabbath ) we are to conceive , that it was ordained not to destroy , but to preserve him ; and therefore all works are not forbidden that day . 1. As dressing of meat . By the example of the Priests , who on the Sabbath killed the Beasts for Sacrifice , and dressed the rest . And of Christs Disciples , plucking ears of Corn. And Tertullian saith , That the Antient and Primitive Church never fasted on the Sabbath day . 2. Ministring Physick to the Sick. By the example of our Saviour , healing on that day . 3. Saving Corn , Hay-Houses , and the like , from perishing . By our Saviours question to the Pharisees . 2. The Reason why God commanded the observation of the first Sabbath was , 1. Because , after God by his Word had created the Universe of nothing , he rested himself from all the work that he had made . 2. Because this day was by him blessed and sanctified . And the reason why the Seventh day was changed by the Apostles , and continued by Christian Emperours , into the first day of the week , upon which the Christians Sabbath is observed , was in remembrance of our Saviours Resurrection , ( which happned on this day ) as may be gathered by Christs selecting that day to appear twice to his Apostles after his Resurrection . The Second Table . The Fifth Commandement . Honour thy Father and thy Mother , that thy dayes may be long on the Land , which the Lord thy God giveth thee . AS the first Table teacheth the honour and love of God , so doth the second , the duty we owe to our Neighbour . And the first Commandement of this Table enjoyneth us to honour and reverence our Parents , as being the thing which God esteemeth next in degree to his Honour . And it containeth , First , A Precept . Secondly , A Promise . 1. The Precept is General and Particular - 1. The General comprehendeth our Duty to all our Elders and Superiours , whom God hath set over us , for our government and preservation ; which duty is of necessity to be performed , in respect of the upholding of Politique Government , 2. The Particular Precept containeth our Duty to our natural Parents , Father and Mother , of what degree , estate , or condition soever they be . Whether Poor , or Rich ; Good , or Bad , this Commandement layeth hold on us . That which we are enjoyned to do by these words , is to Reverence them : as from whom we received our being . Love them : for their care , sorrow , and pains , in our education , Obey them : in all lawful things , at being appointed by God to command over us . Be thankful to them : in requiting their charge and love ; in ministring to their necessities . Be patient with them : in their corrections , and bearing with all their infirmities . That which we are forbidden to do against them , is , Not to speak evil of them , or to curse them . Not to see them want , Not to be ashamed of them , for poverty , or other cause whatsoever . 2. The Promise is made to all such as shall keep this Precept , which is Long dayes , of life here , and happy too , else they would be no better than a curse . Long dayes hereafter , for ever in bliss , which is the highest blessing that can befall to any . It was Saint Pauls observation , that this was the first Commandement that had a Promise annexed to it . This Promise God made , 1. To allure us to the Duty of reverencing and obeying our Parents and Superiours . 2. To shew how highly he esteemeth of it . 3. It suits with the Commandements , if we honour our Parents , who gave us life , we shall be rewarded with long life . The Sixth Commandement . Thou shalt not Kill . THis Commandement followeth properly , and in order in the next place : For mans life being the most precious thing in this World , and upon which all other things depend , God seemeth to take care by this Commandement for peace and quietness , whereby mans life may be preserved . The life of man ought to be preserved for three respects . 1. Because God is the Iudge of man only , 2. Nature desireth nothing more than the preservation of life . 3. Murther destroyeth all society . Neither thy self , nor others . Neither shalt thou have any desire to do any such act . Under this Commandement are divers other particulars forbidden : For as God forbiddeth the act , so doth he command that all occasions or means to execute that act be forborn and taken away . If God commands us not to kill , then he prohibits the affections to Slaughter . Anger . Unjust War. Quarrelling . Chiding . Hatred . And all other things of this nature , which may be as provocations to slaughter . And on the contrary he enjoyneth us , To love our Neighbours as our selves . To live peaceably and quietly with them . To do good for evil . And all this because , Man is the Image of God. Flesh of our Flesh. The thing that Christ paid so dear for . The Seventh Commandement . Thou shalt not commit Adultery . THe chief aim and scope of this Commandement is to preserve the marriage bed inviolate . And with great reason it is placed next to the prohibiting of homicide , because that next and dearest to a man , after his own life , is the preservation and honour of his Wife ; for they two are but one flesh . And by this Commandement is also implicitely , and secretly forbidden , Whoredom . Incest . Sodomy . Sins against Nature . Unlawful Desires and Affections . Uncleanness . Evil Talk. Obscene Songs . And Impudent Behaviour . Uncivil Sight . Lascivious Pictures . Intemperance of Diet. Delicacy and Excess in Apparrel . And the like . Being provocations to the Sin here forbidden . And as we are prohibited these things , so are we commanded hereby , To live Chastly . Temperately . Modestly . And purely in Heart . For by these Vertues ( as our Saviour telleth us ) we shall come to the Beatifical Vision of God , and enjoy that Blessedness which he hath promised to those that in pureness of heart love and serve him . The Eighth Commandement . Thou shalt not Steal . THat is , thou shalt not take from another any thing which is not thine own . And against this Commandement we may offend divers wayes . By committing Sacrilege , taking any thing from the Church . By with-holding that which is due to King or Prince . By robbing on the high way , or out of houses . By deceiving any man. In bargaining . In false weights and measures . In being bankrupt without cause . By oppressing the Poor , or keeping his pledge . By encroaching upon the possessions of any other , either by violence openly , or by fraud , in removing Land-marks , &c. By keeping that which is found from the true Owner . By denying or concealing a trust . By detaining the Labourers hire . By living idlely , and eating out of another mans labour . By neglecting a Masters service , and mis-spending his goods . The Ninth Commandement . Thou shalt not bear false witness against thy Neighbour . THou shalt not give false evidence before a Iudge , against any man. Whosoever doth so , is not only guilty of the breach of this Commandement , but of the Third also , in committing Perjury . Neither is false Testimony with an Oath forbidden only , but also without an Oath . 1. Thou shalt not accuse thy Brother unjustly . Slander him . Revile him . Backbite him . Abuse him by uncivil jests . 2. Thou shalt not lye or equivocate . Either for sport . Or to avoid danger or loss . For though some seem to approve , Of Iacob , in lying to his Father , that he was Esau. The Midwives , to save the Children . Rahab the Harlot , to save the Spies . Michol , to save David her Husband . Iudith , to deceive Holofernes . Yet it is safer ( with Saint Augustine ) to hold , that all lyes , being directly opposite to truth , must needs be sin . The Tenth Commandement . Thou shalt not covet thy Neighbours House . THis Commandement is directly against Coveteousness , or evil Concupiscence , the issue of Original Sin , which was derived to all Mankind , after the fall of Adam . No man ought to covet or desire ( no , not so much as in his heart ) any thing , which belongeth to another man , and whereby he may receive any damage or detriment . Neither his House , which is his inheritance , and his defence against the heat of the Sun , and the sharpness of the cold . Nor his Wife , which is bone of his bone , and flesh of his flesh ; His Partner as well in sorrow as pleasure . Nor his Servants , without whose help and labour he cannot dispatch his affairs . Nor his Cattel , which do his work . In conclusion , nothing , which may any way prejudice him . Now , seeing that He which is guilty in breaking one part of the Law , offendeth in all : And that to the keeping of it , the whole inward and outward man is required : And that the Flesh ( while we are in this world ) is wholly opposite to the Spirit : It is impossible for us to fullfil the same by our own endeavours . For it is with us , as it was with Saint Paul , In our flesh dwelleth no good thing ; and the good that we would , we do not , but the evil which we would not , that we do . And seeing also , That by the deeds of the Law no man can be justified ; Not that the Law is in fault , ( being good of it self ) but our own Flesh ; The carnal mind being enmity with God : And they which are in the flesh , not being able to please him . For the comfort therefore of all , when as neither the works of the Law could justifie us , nor we were able to fullfil the same , God , of his infinite mercy , sent his Son Christ Iesus into the World , That he suffering death for us , might redeem us from the curse of the Law , that we might receive the promise of the Spirit through Faith. For in him all the Promises , Ceremonies , and the Law it self , were fulfilled and ended . 1. The Promises . As , The Seed of the Woman shall break the Serpents head . In thee shall all the Nations of the Earth be blessed . 2. The Ceremonies . The Priesthood , by his Eternal Priesthood . The Sacrifices , by his own Oblation . Circumcision , by his Circumcisiou and Baptism . Passover , by the Eucharist . 2. The Law. By his Satisfaction , and absolute fulfilling of it , in whom was no sin nor spot , but an absolute and perfect Righteousness ; which Righteousness he hath of his free will and mercy imputed to us , and made ours , if with a lively Faith we apprehend him , and believe on him . And in this respect , it may be said , that he observeth and fulfilleth the Law of God , who ( not trusting to himself , or his own works ) commendeth himself wholly to the Grace of God , and seeketh all his Righteousness by Faith in Christ Iesus . So that we are to rely on those words which Saint Paul spake in his Sermon at Antioch , Be it known unto you therefore , Men and Brethren , that through this man ( Christ Iesus ) is preached unto you , the forgiveness of sins : And by him , all that believe , are justified from all things , from which you could not be justified by the Law of Moses . But yet , we must take this along with us . That this Faith , whereby we believe that Christ satisfied the Law , and is become our Righteousness and Perfection , is meerly by Gods grace and favour infused into our hearts by the Holy Spirit : which stirreth up in us a love and desire to keep the Law of God : which though the same desire never attaineth to perfection , while we live in these Earthly Tabernacles , for the frailty and indisposition of the Flesh , yet God in his mercy accepteth the same for Christs sake . For the better conceiving of the drift and scope of these Commandements , we are to take notice of two things . 1. Whereas , In every Commandement , the grossest sin , tending to the breach of that Commandement , is only forbidden by name ; yet we are to conceive , that all sins of that nature , though lesser in degree , and not named , together with the provocations thereunto , are likewise inclusively contained in that prohibition . 2. And where any Vertue is commanded to be observed , there all the Vices and Sins contrary to that Vertue are forbidden . And where any Vice is prohibited , there all opposite Vertues to it are enjoyned . Meditations of Death . THat all men must dye , being long since Enacted by Statute in the Parliament of Heaven , unrepealed : and the knowledge of the day of death being by God kept from us , lest we should promise to our selves any thing for future time : I shall not need to spend many words , to prove either the absolute necessity of the one , or the uncertainty of the other . Onely give me leave to conclude this work with a few Meditations and Prayers , which may serve as well for those , who feel the hand of God by sickness : as for those which are in perfect health , to meditate and think upon , that they be not taken unprovided . And it is exercise of Meditation of Death , and resolution to dye , ought not to seem strange or hard to Christians . For the Philosopher , in his time , accounted all dayes spent , without serious consideration of our end , to be but fondly consumed ; and affirmed , That the whole life of a Wise man , was nothing but a Meditation of Death . And therefore it hath been observed , that Abraham , when he was in the Land of Canaan , purchased no more Land , than would serve to bury his Dead . To teach us , that we should not fix , or fasten our minds upon the transitory things of this World , but have our affections bent upon another , and meditate upon the day of our Death ; which bringeth two benefits with it . First , It delivereth us out of many cares and troubles . And Secondly , It leadeth us to joyes unspeakable . The First of these benefits the Heathen man could see , by the light of Nature , when he said , That , No man lived in so flourishing estate , who , if not often , yet once in his life , did not desire rather to dye , than to live . For the unavoidable calamity , and grievous diseases , incident to this life , do so often disquiet and vex a man , that , notwithstanding our life is naturally short , yet , sometime it seemeth over-long unto him . And therefore , ( saith he ) Death is the most acceptable and wished-for sanctuary , and place of refuge , for a life full of misery and grief . And for the Second , take ( amongst many ) that of Saint Cyprian , We pass by Death to immortality , neither can we come or attain to eternal life , but by leaving this life . Nor is our corporal death to be accounted an end or period of life , but a passage to a better ; for by this temporal journey we pass to Eternity . For this separation of the Soul and Body , ( commonly called Death ) if we consider the true scope and aim of God in it , is not inflicted by him , as a severe Judge , to punish the Elect : but as a most merciful Father , who only calleth his Children , from a Dungeon of Misery , to a Place of all Felicity and Happiness . And this is that which hath alwayes made the Godly to leave this life with such willingness and joy , and to endure with so great courage and constancy , all their greatest agonies . Meditations for the Sick. Set thy House in order , for thou shalt Dye . I Know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And that I shall be again cloathed with this skin , and in my flesh I shall see God , whom I my self shall see , and mine eyes shall behold . This hope is laid up in my breast . Lord , let me know mine end , and the number of my dayes ; that I may be certified how long I have to live . Behold , Thou hast made my dayes as it were a span long , and mine age is as nothing in respect of thee , and verily every man living is altogether vanity . For man walketh in a vain shadow , and disquieteth himself in vain , he heapeth up riches , and cannot tell who shall gather them . And now Lord , what is my hope ? truly my hope is even in thee . Deliver me from all mine offences , and make me not a rebuke to the foolish . Take away thy stroke from me , for I am consumed by the means of thy heavy hand . When thou with rebukes dost chasten man for sin , thou makest his beauty to consume away , like a moth fretting a garment : every man therefore is but vanity . Hear my Prayer , O Lord , and with thine ears consider my calling : hold not thy peace at my tears . For I am a stranger with thee : and a sojourner , as all my Fathers were . O spare me a little , that I may recover my strength , before I go hence , and be no more seen . Answer me , O Lord , How many are mine iniquities and sins ? Make me to know my transgressions , and my sinnes . Wherefore hidest thou thy face from me , and holdest me for thine Enemy . Wilt thou break a leaf driven too and fro ? and wilt thou pursue the dry stubble ? O cast me not away in my weakness , forsake me not when my strength faileth me . Though I be afflicted , yet let me not be distressed : Though in want of some of thy comforts , yet not of all : Though chastned , yet not forsaken . Blessed is the man whom thou chastnest , O Lord , and teachest him in thy Law ; that thou mayest give him rest in the dayes of evil . Before I was troubled , I went astray , but now I shall learn thy Word . O Lord , Remember not the sins and offences of my youth : Nor judge me according to my works : For I have done nothing worthy of thy sight , but of eternal death . Wherefore , I pray thee , Blot out all my offences , and wash me throughly from my wickedness , and cleanse me from my sin . I have sinned , what shall I do unto thee , O thou preserver of men ? Why hast thou set me as a mark against thee , so that I am a burden unto my self . And why dost thou not pardon my transgressions , and take away mine iniquity ? For now I shall sleep in the dust , and thou shalt seek me in the morning , but I shall not be . Are not my dayes few ? Cease then , and let me alone , that I may take comfort a little . Before I go whence I shall not return , even to the land of darkness , and shadow of death . A land of darkness , as darkness it self , and of the shadow of death , without any order , and where the light is as darkness . What man is he that liveth , and shall not see death , shall he deliver his Soul from the hand of the grave ? The fear of death overwhelmeth me , and my heart is disquieted within me ; For that I have daily sinned , and not repented , considering , that , from the Infernal pit there is no redemption . Be thou merciful to me , O Lord , and save me for thy Names sake , and in thy strength deliver and comfort me . I know , O Lord , that thy judgements are just , and that thou of very faithfulness hast caused me to be troubled . Oh let this light affliction , ( which will quickly be gone ) cause unto me afterward a more excellent and eternal weight of glory . In the midst of the sorrows that are in my heart , let thy comforts , O Lord , refresh my soul. Thy hands have made me , and fashioned me round about , yet thou dost destroy me . Remember , I beseech thee , that thou hast made me as the clay , and wilt thou bring me into the dust again ? Hast thou not powred me out like milk , and curdled me like a cheese . Thou hast cloathed me with skin and flesh , and fenced me with bones and sinews . Thou hast granted me life and favour , and thy visitation hath preserved my spirit . O Lord , thou numberest my steps , and dost set a watch over my sin . My breath is corrupt , my dayes are extinct , the grave is ready for me . I have said to Corruption , Thou art my Father , and to the Worm , Thou art my Mother and Sister . Is there not an appointed time to man upon Earth , and are not his dayes as the dayes of an hireling . My dayes are swifter than a Post , they flee away , and see no good . I know thou wilt bring me to death , and to the house appointed for all the living . Woe is me therefore , O Lord , that I have sinned . What shall I do ? Whither shall I flee ? but to thee , O Lord , my God. Be merciful to me in the last day . My Soul is very much disquieted within me , But Lord , I require thy aid and comfort . Be mindful , O Lord , of thy Word , wherein thou hast caused me to put my trust , and let thy mercy come unto me , according to thy Promise . For thou art my Maker , and I am the work of thy hands . Deliver me , O Lord , from eternal death , in that day , wherein Heaven and Earth shall be dissolved , when thou comest to judge the Earth . I am affrighted , when I consider that day , the day of thy wrath , the day of misery , that great and exceeding bitter day . O Lord , in that day where shall I hide my self from the face of thine anger ? O Lord , when thou comest to Iudgement , condemn me not , I beseech thee , but deliver from the Gates of Hell my poor Soul , which I commend unto thee . Acknowledge then , O Lord , thy Creature , not made by any strange Gods , but by thee , the true and living God. Make my Soul joyful with thy presence , and remember not my sins , but according to thy great mercy think upon me in that day , for the merits of my blessed Saviour Iesus Christ , Amen . A Prayer for the Sick. ALmighty and most merciful Lord God , who , by the infirmities of this life , dost put us in mind of our mortality , and by these outward afflictions , dost call us to inward Repentance : I cry unto thee with my whole heart , Rebuke me not in thine anger , neither chasten me in thy displeasure . Have mercy upon me , O Lord , for I am weak : O Lord , heal me , for my bones are vexed . Thou art He , O Lord , That woundest , and healest again : that killest , and revivest : that leadest to the Gates of Hell , and bringest back again . If this my sickness , O Lord , be not unto death , help me on this my bed of infirmity , and strengthen me . If thou thinkest expedient , rather that I should dye than live , do with me according to thy good pleasure , and receive my spirit to thy peace , which I commend into thy hands , who livest and reignest God of all mercy , world without end . AMEN . Or thus . O Merciful Lord God , who , of thy great mercy , dost forgive the offences of those who truly repent , mercifully look upon me thy poor servant , and hearken unto me , who humbly crave of thee remission of my sins . Renew , O Lord , in me whatsoever is corrupt and decayed , by the Devils malice , or mine own frailty . Pity my sighs , pity my tears , pity my groans ; vouchsafe to be reconciled to me , that have confidence in nothing , but thy meer mercy . O Lord , it grieveth me , that I have offended thy Majesty , and it grieveth me much , that I can grieve no more than I do . And I humbly pray thee , by the Death , Passion , and Intercession of thy Son Christ Iesus , to pardon my offences : promising , that if I recover my former health , thy grace assisting me , to abstain from displeasing thy Majesty hereafter . I willingly , O Lord , and freely from my heart , for thy sake , forgive all offenders and offences against me , and I heartily desire all those , whom I have any way offended , to forgive me . O Lord , though my natural man trembleth at the thought of death , yet I profess that I am willing to dye , if it be thy good pleasure . I. have received life , and all the blessings of this life from thee ; What shall I render back to thee for them ? I will willingly receive this Cup of Death , and praise thy Name . I commend into thy hands my Spirit : And whether thou disposest of me to live or dye , I resign it to thy good will and disposition ; and humbly pray thee , that if thou seest it good for me , to prolong my dayes on Earth , that thou wouldest renew my conversation , by the direction of thy Holy Spirit , that I may pass those dayes in thy fear : If thou be otherwise pleased to dispose of me , take me , I beseech thee , into the armes of thy mercy : for Iesus Christs sake , my only Saviour and Redeemer . Or Thus. O God of all Consolation , who hast promised to hear all those that faithfully call upon thee , and not to reject any , that with a contrite heart , and penitent soul , shall humble himself before thee . I humbly intreat thee , in the Name and Mediation of thy Son Iesus Christ , that thou wouldest be pleased to be merciful to me , thy poor servant , at this time afflicted with sickness . O Lord , pardon , forget , and blot out of thy remembrance , whatsoever I have committed against thee , in the whole course of my life . Seal and confirm unto me ( by thy Spirit ) a pardon unto me for all my offences , that I may thereby receive such comfort in my soul , that I may with all joy and willingness depart out of this life unto thee . Let me be certified , That there is no condemnation to those which are united and ingrafted into Iesus Christ , by Faith : That I may be confident , That neither my Sins , Death , the Devil , nor ought else , can draw me away , or separate me from thee . And that I may be assured , that thy Throne will not be to me a Barr of Severity , but a Haven of Safety , and a sure Sanctuary and Refuge for me to flee unto . Strengthen this Faith in me , which may serve as a Buckler to defend me from all tentations : and that forsaking the confidence or strength of all other things , I may flee wholly to thy mercy in Christ Iesus , whereby I may be protected from the terrours of thy Iudgement . Grant unto me distressed sinner , these graces , even for the same Iesus Christ his sake , who with thee , and the Holy Spirit , liveth and reigneth , for ever . Or thus . ALmighty and everlasting God , whose years fail not , and who hast determined the dayes of man , which he cannot pass , yet thy self endurest for ever , and thy Throne from generation to generation : Remember that I am but dust , like grass , and my dayes as the flower of the field , which flourisheth in the morning , and in the evening is dryed up and withered . O let me know my end , make me mindful of my mortality : I am a stranger with thee , and a sojourner , as all my Fathers were , and cannot promise my self one hour , much less any dayes or years in this my Pilgrimage . I am like a tottering wall , and a broken fence , give me grace therefore , that I trust not in the uncertainty of this life , like the rich Fool in the Gospel , but I may every hour prepare my self in thy fear , to pass out of this frail mansion and to expect thee with a solid Faith , and firm Hope , waiting chearfully for the day and time of my dissolution : And looking for that blessed hope , and glorious appearing of our Saviour Iesus Christ. Make me ( like the faithful and wise servant ) ever ready and prepared for the coming of my Lord , lest being suddenly prevented , I be taken like a Bird in the snare of the Fowler . O Lord , thou hast by this gentle correction , put me in mind of my mortality , give me also grace , that I may make good use of it , that I may cast off all the cares of this world , and wholly betake my self to make my peace with thee . And I humbly pray thee , that thou wouldest not forget me in my pains and miseries , in all my infirmities : be not far from me , when by reason of the terrors of Death , and assaults of the Enemy , I have most need of thy help , but strengthen my soul with thy holy grace , against all sensations ; that my faith fail me not , but that thy holy Spirit assisting me , I may overcome my spiritual Enemies ; and at the hour of death , Lord , ( I beseech thee ) let thy servant depart in peace , according to thy word . Or thus . BLessed Lord Iesus Christ , the only comfort of the living , and the eternal life of those which dye in thee ; I wholly submit to thy blessed Will , whether it please thee to suffer my Soul any longer to live in this Earthly Tabernacle to serve thee , or to have it depart out of this transitory world , being certainly assured , that it cannot perish , if committed to thy keeping . O Lord , I put off this frail Flesh with a willing mind , in hope of the Resurrection of it at the last day , together with my Soul , when it will become much more glorious and happy than now it is . I beseech thee , O Lord Iesu , strengthen me with thy grace against all temptations , and defend me with the shield of thy mercy against all the assaults of the Devil . I know that of my self I have no strength : wherefore my whole confidence is in thee . I have no merits of mine own to allege , for I see many , yea too many , of my sins , to stand up against me ; but by thy mercy , I trust that thou wilt repute me amongst the just . Thou wert born for me , didst hunger , thirst , fast , and pray for me ; thou didst many good works , and sufferedst many bitter things for my sake . Let thy Blood wash away the spots of my Offences , let thy Iustice cover my Unrighteousness , and thy Merits plead for me before the great and severe Iudge . And as many sickness increaseth , let thy grace increase , that my faith fail not , my hope waver not , nor my love to thee wax cold . Let me not be cast down , or dejected with the terror of death ; but when death shall seize on the eyes of my body , let the eyes of my soul look to thee ; and when the use of my tongue shall fail me , let my heart cry unto thee , I commend my spirit into thy hands , O Lord , who livest and reignest , &c. Although thou kill me , yet will I trust in thee , and though I walk in the midst of the shadow of death , yet will I not fear , because thou Lord art with me . FINIS . A short Table of the chief Heads contained in this Book . A General Exhortation to Gods Service . Pag. 1 To Prayer . 50 In regard of Gods Precept . 51 Promise . Ibid. Christs Example . 52 The Necessity . ib. The Dignity . 54 The Benefit . ib. Directions how to Pray . 1. To God only . 58 In Christ. 60 2. Faith. ib. 3. In Hope . 61 4. In Charity . 62 5. In Humility . 64 Of Spirit . 65 Of Body . ib. 6. In Perseverance . 68 With Fervency , Diligence , and Attention . 70 The Time for Prayer . 74 The Place for Prayer . 75 How to Pray Ariight . 76 Prayer divided into Parts . 78 The Use of the Lords Prayer . 82 The Lords Prayer Analysed . 85 Prayers for Spiritual Graces . 142 A Prayer before Prayer . 145 Before a Sermon . 147 Petitions for Temporal Blessings . 148 Rules for the Morning . 150 Morning Prayer private . 151 For a Family . 160 Rules for the Evening , and Night . 165 Evening Prayers private . 167 For a Family . 176 Prayers upon the Life and Death of Iesus Christ. 180 Prayers for several Persons . For a Married Man. 196 For a Married Woman . 198 For a Child . 200 For a Woman with Child : 201 For a Young Man , or Maid . 202 For a Servant . 205 Before a Iourney . 206 After a Iourney . 207 Intercession . 209 Deprecation . 211 In Affliction . 216 In Time of Pestilence . 218 The Creed Analysed . 221 Confession of Gods Glory . 242 Motives to Repentance . 246 The Duty of Repentance . 284 Confession of Sins . 287 Seven Penitential Psalms Paraphrased . 318 Direction before the Sacrament . 362 Meditations and Prayers Before the Sacrament . 365 Meditations and Prayers After the Sacrament . 376 Motives to Thanksgiving . 383 Thanksgivings . 386 Seven Psalms of Thanksgiving Paraphrased . 399 Imprecation . 432 The Ten Commandementts Paraphrased . 438 Meditations of Death . 469 Meditations for the Sick. 472 Prayers for the Sick. 479 FINIS . Notes, typically marginal, from the original text Notes for div A25385-e1370 Cicero . Esa. 55.6 . Job : 37. 16.11.17 . Mat. 5.48 . Tert. 1. Psal. 139. 6 , &c. Esa. 66 1. Jer. 23. 24. Wisd. 1.7 . S. Hier. S. Aug. Deut. 31.4 Dan. 4 34. Apoc. 4 9 1 Tim. 6. 16. S. Hier. Ps. 90. 2. 102. 27. Dan. 7.13 . Ps. 102.26 Mal. 3. 6. Jam. 1. 17. Pro. 19. 21 Esa. 46. 10 Heb. 6. 17. Tit. 1. 2. S. Hier. Psal. 1. 7 94. 11. 147 5. Esa. 40 28 Joh. 21. 17 Act. 15 18 Rom. 11. 33. 1 Co. 2. 10 Heb. 4. 13 1 Joh. 3. 20 Ex 15. 11. 1 Sam. 2. 2 Esa. 29. 23 40. 25. Abac. 1.13 Esa. 6. 3. Apoc. 4. 8. Josh. 24. 19. Lev , 11. 44. Jer. 10.10 . Joh. 17.3 . Rom. 3.4 . 1 Thes. 1.9 Apoc. 15. 3. 16. 7. Dan. 9.14 . Psal. 119. 137. 75. Psal. 12 7. 117. 2. Mat , 19. 17. Ps. 119 68 Jam. 1. 17. Psal. 33. 5. Exo. 16.7 . 10. Exod. 22. 17. Lev. 9. 23. 2 Chro. 5. 14. Esa. 6. 3. Ps. 113.4 . Gen. 17.1 . 43 14. 2 Cor 6. 18. Job . 5. 9. Ps. 104.24 . Psal. 33.6 . 74. 17. 102. 25. Heb. 11.3 . Clem. Alex Apo. 19. 16. S. August . Gen. 1.27 . Psal. ● 5 , 6. ● . Ambr. ● Psal. 8. Arist. Mat. 1. 5. Psal. 944 Psa. 91. ● . 2 Reg. 6. Ps. 103.13 Esa. 49.15 Jo. 10.11 . Esa. 40,11 Eze. 39. 10. Ps. 23.1.2 . Wis 14.3 . Mat. 10.29 Ps. 147 9. Ps. 145.15 1 Pet. 5 7. Act. 17.28 Ps. 144.5 . Pro. 8.17 . Joh. 18.21 1 Joh. 4. 10. 19. Esa. 65.1 . Ro. 58.10 Jer. 31. 3. S. Bern. Io. 3. 1. 1 Pet. 3.18 Isa. 53.12 . Gal. 3. 13. Phil. 2.8 . Ps. 111.9 . 139. 10. Tit. 2.14 . 1 Pet. 3.20 Ge. 15.16 . Ps. 95.10 . Act. 13.18 Jonas 3. Exo. 34.6 . Ps. 16.15 . 103. 8. Joel 2.13 . Jonas 4.2 . Neh. 9.17 Neh. 9.31 . Lam. 3.22 Abac. 32. Ezec. 18. 23 32. 33. 11. Ps. 89 33. 103. 10. Lu. 6. 36. 2 Cor. 1.3 . Psal. 22.4 . Eph. 24. Rom. 5. 20 Ps. 130 7. Luk. 1 78. Ps. 106.43 Ma. 18.27 . 1 Pet. 1.3 . Ps. 97.10 . Phi. 2.27 . Ps. 79.10 . Tit. 3. 5. Pro. 8.12 . 8. 21. Ps. 97.10 . 102. 28. Mar. 10. 29 , 30. Ps. 34.16 . Zac. 2. 8 Ps. 34.19 . Ecclus. 2. 8. Lam. 3.25 . Pro. 5.8.9 . Ps. 9. 10. Ps. 1. 31. 1 Thes. 43 Deu. 5.29 Ps. 37.38 . Eclus . 7.10 . Deut. 30. 15. Ps. 37.27 . Rom. 7. 12 Ps. 119.75 Apo. 17.7 . Psal. 119. Rom. 5.1 . R●o . 16.7 . Psal. 112. 165. Isa. 48. 18. 32. 17. Ro. 14.17 . 2 Cor. 1. 12. Pro. 15. 15 S. Hier. Tully . Socrates . Byas . Ps. 97 : 11 : 118. 15. 36. 8. Ro. 8. 18. 1. 20. 5 10 Gal. 5. 5. Act. 10.43 Jer. 31.34 Rom. 12. 12. Ps. 31.11 . 40. 5. Esa. 30.18 . Heb. 10. 35. Phil. 3. 8. Jos. 23.11 . Rom. 5.5 . Ro. 8. 35. Pro. 10. 8. 1 Reg. 15 22. Exo. 19.8 . Psal. 16. 9 , 10. 84. 2. Luc. 1.48 . 52. Mat. 5. 5 , 6. Ps. 80. 5. Pro. 12 , 2. 10. Psal. 9.18 . Ps. 34.14 . 50. 15. Mat , 7. 7. Esa. 58 9. 65. 24. Pro. 3.16 . Pro. 43.9 . 37. 25. Deut. 28.1 2 Cor. 6. 10. Eccl. 1.13 Pro. 14 32 Sap. 4.7 . Esa. 57.2 . Apoc. 14. 13. 1 Cor. 15 , ● Gal. 5.17 . Ps. 19.10 . 110. 19. Eccl. 2.8 . 10. Levit. 26. Ps. 19.10 . 1.9 . Deut. 30. 11. Mat. 11.30 1 Joh. 5.3 . Sap. 7.22 . Esa. 40.29 . 31. Ezec. 11. 19. Deu. 30.6 . Gen. 19. Rom. 8.35 Act. 5.41 . Eccl. 11.8 Baruch 3. 16. Psal. 14. 3 , 4. Hosea 4. 1 , 2. S. Bern 1 Joh. 2. 15 Colos. 3.2 Eccles. 1. 2. Psal. 4. 1. 1 Cor. 2.9 Pro. 3 , 16. Ps. 112 6. 119. 1. 119. 2. Ps. 37.20 . Sap. 14.9 . Jer. 5. Esa. 59.2 . Num. 14. 18. Exod. 24. 7. 20. 5. Hos. 4. 6● Deut. 32. 20. Esa. 5. 51 Zac. 11.9 . Hos. 5.12 . Esa. 42.14 . Gen. 3. 19. 7. Num. 16. Levit. 10. 1 Sam. 4. Acts 5. Luc. 23. Esa. 1.15 . Job 25. 9. Ps. 66.16 . Job 35.12 Pro. 28 9. Esa 59.2 . Lam. 3.44 Eze. 8. 18. Sam. 13 4 Esa. 57.20 21. Jam. 4 1 , 2 Pro. 28.1 . Job 15.21 S. Chrysost. S. Aug. S. Ambr. S. Isid. Eccles. 10. 12. 44. 9. Sip. 3. 16. S. Isid. Ps. 100. ● Heb. 10. 22. Psal. 2● 11 , Deut. 13.4 . Heb. 4. 11. 16. In regard of Gods Precept . Ps. 50.15 . Mat. 12.18 Esa. 55.6 Jam. 5.13 . 1 Thes. 5. 17. Colos 4.2 . His Promise . Mat. 7. 7. Jo. 16.23 . Ps. 91.15 . Esa. 65.24 Example of Christ. Mat. 14. 23. 26. 39. Jo. 11 47. Mat. 1.35 . The Necessity . Rom. 7. 14. The Dignity . Ephr. Benefit . Exod. 17. 1 Sam. 7. Judith 13. 1 Chr. 5. 20. 2 Chr. 14 20. 2 Kings 19. 15. 2 Chr. 33. 15. 1 Sam. 1. 9. 1 Kin. 18. James 5. Exod. 32. Numbers 21. 7. Jonas 3. 2 Kin. 20. Dan. 3. Dan. 6. Jonas 2. Mat. 8.25 . Acts 12. Acts 16. 2 Sam. 24. Luc. 12. Mat. 8. Mat. 9 20. Luc. 18. Mat. 15. 17. Acts 28. 1 Kin. 18. 2 Kin. 14. Mar. 9. Acts 7. Luc. 18. 23. Acts 7. Mar. 26. 36. Mat. 14. 34. Directions how to pray . 1 To God only . Deu. 9.13 Mat. 4.10 . Joh 19.23 4. 21. Psa. 24.8 . 96. 6.99.2 . 104. 1 Luc. 11.13 Esa. 40. 10. 12. Psal 66.2 . Psal. 17.6 . 18.6 103. Esa. 46.4 . 1 Sam. 1. 15. Psal. 25.1 . 73.25.5.1 . 77.1 . Psal. 22.41 Mar. 14. 23 Esa. 43. 11. 45. 5. In Christ. Heb. 4.14 . 2 In Faith. S. August . Mat. 9.23 . Jam. 2.5.6 1 Joh. 5.14 Heb. 4.16 . 3 In Hope . Psal. 22.4 . 1 Chron. 5. 20. 4 In Charity , Gal. 5.22 . John 14. 21 , 23. 1 John 5. 22. Mat. 11. 25. 6. 14 , 15. Tim. 5. 16. 1 Tim. ● . 1. Mat. 5. 7. 5 In Humility . Gen. 32. 10. Luc. 18. Ps. 51.17 . Ecclus. 35. 17. Luc. 1. 52. Esa. 66.2 . Ps. 34. 1-● Luc. 1.48 . Gen. 13.2 . 1 Ki. 8.22 Lu. 18. 13. Ex. 17.11 . Dan. 6.01 Act. 7. 60. 9. 40. Ps. 95. 6. Mat. 26. 39. Lu. 22.41 . Joh. 11.41 . Ro. 6 . 19● 1 Cor. 11. 4. 6 In Perseverance . Luc. 11.8 . 18. Ps. 40. 1. Mat. 15. 28. Col. 4. 2. 1 Thes. 4. 17. 1 Ki. 19.4 . 2 Reg. 2. 11. S. Bern. Luc. 11.9 . Ps. 27.14 . Ferventy . Diligence , Attention . Prov. ●● Pro , 4.23 . Rom. 8. 26. Mat. 6. 6. Ephr. Syr. 1 Sam. 1. Basil serm . in Martyr . Iulitiam . Ecclus. 18 23. The time . 1 Th. 5.17 . Col. 4. 3. Eph. 6.18 . Lu. 11.18 . Nu. 28. 3. Ps. 55 , 18. 119.164 . Dan. 6.10 Mar. 1.35 . Ps. 63. 1. Act. 2. 15. 10. 9. 3. 1. Ps. 119.62 The place . Ex. 20.24 . 1 Tim. 2.8 . Mar. 1.35 . Mat. 14. 23. Mat. 26. 36. Gen. 24. 63. Act 10. Ps. 111.1 . Acts 3. 1. 22. 17. Mat. 6. 6. To pray aright . Jam. 4. 3. Spiritual Blessings . Temporal . Mat. 6.10 . 26. 39. Mat. 8. 2. S. Bern. In serm . 5. quadrag . Ex. 29.39 . Joel 2. Mar. 18 20. Mat. 20 : 21 Our Father Ro. 9. 19. Father Ge. 18.27 Ps. 57.3 . 113. 4. Job . 13.25 Ps. 78.40 . Father Gen. 1.26 . 9. 6. Eph. 1. Jam. 1.18 . 1 Pet. 3. 23. Father Ps. 27. 12. Esa. 63.16 49. 15. Lu. 15.18 . Mat. 18. 26. Father 2 Cor. 1.3 . 1 Joh. 3.1 . Heb. 2.12 . Mat 7.11 . Our 〈◊〉 1 Pet. Which are in Heaven Ps. 65.2 . Esa. 66.1 . Mat. 5.34 . Ps. 19.1 . 1 Reg. 8. 27. Jer. 23.23 . Esa. 66.1 Ps. 121.1 . In Heaven Ps. 25. 1. 121. 1. 123. 1. 131. 1. In Heaven Eccl. 5.2 . Esa. 66.22 Hallowed be thy Name . Name . Ps. 103.2 . 104. 31. 145. 10. Esa. 43. 9. Ps. 97. 5 , 6 Isa. 6.2 , 3. Psal. 103. 20 , 21. Mat. 5. 16. Ps. 149 1. Job . 1 , 20. Exo. 9.16 . Thine . Ps. 115.1 Rev. 4.12 . 1 Sa. 2.30 . 2 Th. 1.12 . Ro. 8. 15. Luc. 15. 18. Jos. 7.19 . Psal. 8. 9. Rev. 4. 8. Thy Kingdom come . Luc. 2.29 . Phil. 1.23 . Rev. 22. 20. Luc. 19. 14. Let thy Kingdom . come : Ro. 8. 18. Esa. 64 1. Lu. 10.34 . 2. 19. 2 Tit. 13. 2 Tim. 4. 18. Re. 22.20 . Come . Ps. 35. 3. Thy will be done . Ro. 9. 19. Acts 9. 5. Ps. 103.20 . Thy will. Act. 21.14 . Jam. 4.15 . In Earth as in Heaven . As in Heaven . Lu. 20.36 . In Earth . As in Heaven . Psal. 119. Give us this day our daily Bread. Esa. 55.2 . Jer. 15.16 . Ps. 65.4 . Heb. 5.13 . 14. Jo. 6. 33. 35. 48. Jo. 6. 3,4 . Mat. 6.33 . Ro. 13.14 . Bread. Lu. 26.26 1 Reg. 19. 8. Psal. 6.2 , 91. 16. Pro. 15. Our Bread. Bread. Gen. 28. 20. Ps. 30. 7 , 8 , 9. Pro. 30. 7 , 8 , 9. Our . Pro. 20.17 Ours . Give . Hab. 1. 16. Ps. 104.28 Give . Give . Give us . This day . Heb. 3. Gen. 41. Pro. 6. 6. 1 Tim. 5.8 . Jo. 16 . 1● . And forgive us our Trespasses . Esa. 27.9 . 1 Jo. 1.8 . 1 Jo. 1. 9. Esa. 39.2 . Jer. 5. 25. Lam. 3.44 Jo. 9. 31. Forgive . Ps. 28.13 . Lev. 5. 5. 36. 40. 42. 1 Jo. 1. 9. Ps. 32. 5 2 Sam. 12. 13. Lu. 15.21 . 18. 10. 7. 48. Jude 6. Our Trespasses , or Debts . And forgive . Deut. 29. 18. Heb. 12. 15. Forgive us Ro. 15.30 Forgive us Act. 7.66 . 2 Tim. 4. 16. As we forgive , &c. As we And lead us not into Tentation . Gen. 22.1 . Job 1. Ex. 15.25.16.4 . 10. 20. Deut. 8.2 . 16. 23. 3. 2 Pet. 2.22 . 1 Pet. 4 2. Mar. 20. 44. 1 Pet. 5.8 1 Cor. 10 33 Jam 1.13 . Ecclus. 3. 26. Lead us not . Into Tentation . But deliver us from evil . From evil Ps. 68. 1. 89. 23. 22. 20. 21. 69. 15. 16. From evil . From evil . Esa. 38.14 Mat. 8. 25 From evil . From evil . 2 Cor. 11. 14. Deliver us , from evil . Hos. 7. 16. Esa. 6. 5. Ps. 5. 10. 144. 11. Mat. 7. 22. Ps. 58. 4. Heb. 12. 2. Ro. 3. 15. Jer. 3. 3 Ps. 60. 11. Thine is the Kingdom . Ps. 22. 18. 1 Chron. 29. 11. Thine is the Kingdom . Ps. 8. 15. Eze. 26.7 1 Tim. 6. 15. Re. 17. 14 Re. 11. 15. Ps. 10.19 Mal. 1. 14 Dan. 2. 21 Ps. 145. 11 Dan. 7. 27 Heb. 1.18 Ps. 10. 16. 1 Tim. 1. 17 Power . Ro. 9. 19. Mic. 7. 18. Ps 66. 7. 62. 11. 147. 5. Eph. 1. 19. Exo. 15 6. Col. 1. 11 2 Th. 1.9 . And Glory . Ps. 138.5 . 1 Chron. 16. 27. Psal. 8. 1. 113. 4. 148. 13. Ro. 9.23 . Ps. 24. 10. Mat. 2. 2 Luc. 2.14 Rev. 5.13 For ever and ever . Ps. 10. 16. Rev. 7.12 . 5. 13. 19. 1. Amen . Rev. 1. 5. 2 Cor. 1. 20. Our Father which art in Heaven . Psal. 8. Hallowed be thy Name . Eph. 1.4 . Mat. 5. 16. Thy Kingdom come . Thy will be done in Earth , as it is in Heaven . Give us this day our daily Bread. And forgive us our trespasses , as we forgive them that trespass against us . Psal. 130. Mat. 18. And lead us not into Temptation . But deliver us from evil . Luc. 1.15 . For thine is the Kingdom , the Power . And Glory . For ever and ever . Amen . Ps. 119 51 94. 12. 119. 18. Rom. 7.18 Ps. 119.52 1 Pet. 5.5 . Luc. 8.15 . Gen. 6. 8. Heb. 12. 17. 2 Cor. 6.1 . Heb. 12. 15. Act. 13.43 2 Pet. 3.18 2 Cor. 7. 11. 2 Pet. 1.5 . Luc. 2.21 . Phil. 1.23 . Ro. 4.16 . 2 Cor. 1. 10. Mat. 6. 9. Eph. 1. 5. Mat. 25.25 . Rom. 13. 13. 1 Tim. 6. 8. Ps. 128.3 . Ps. 119 5. 1 Joh. 2.2 . Ephes. 6. Ps. 147.9 . 1 Tim. 6.8 . 2 Cor. 9.8 Jam. 3.13 . Mat. 3.17 . Ps. 119.5 . Mat. 6.36 . Gen. 1.26 . Ps. 6. 6. 149. 5. Eph. 5.11 . Ps. 10 . 4● . Repeat the sins thou canst call to mind . Ro. 7. 19. Ps. 143.2 . 2 Cor. 1.3 . Eze. 33. 11. Cant. 1.4 . 2 Pet. 2. 22. Psal. 31.5 . Psal. 17.8 . Psal. 13.4 . Ps. 141.1 . 55. 10. 〈◊〉 . 1. Esa. 38.1 . Pro. 24.16 . Luc. 17.4 . Psal. 13.4 . Psal. 91.5 . Cant. 5. Ps. 139.12 Esa. 14.19 . Psal. 71.1 . Psal. 4. 9. Psal. 5.5 . Jer. 31.33 . Psal. 17.8 . Notes for div A25385-e73650 John 2. Gen. 2. Eph. 6. 6. Col. 3 21. Gen. 2.22 . Pro. 31. 1 Pet. 3. Exod. 20. Ps. 128.6 . Gen. 3.10 . Ps. 124.6 . Psal. 25.6 Esa. 38.3 . Philip. 7. Col. 3.22 . Joh. 14.6 . Gen. 28. 20. Tob. 5. Psal. 38. ● . 44. 23. 51 11. 69. 18. 40. 14. 38. 21. 119. 31. Psal. 39. 25. 2. 27. 12. 64. 1. Eph. 4.19 . Act. 28.27 Pro. 7.13 . Esa. 48.4 . Tit. 1.16 . 1 Joh. 5.16 Mat. 12. 32. J● . 1. 21. Heb. 12 1. 1 Joh. 2.16 Mat. 6.2 . Ecclus. 51 5. Apo. 6.6 . Mat. 25. 41. 8. 12. Jude 6. Apo. 20. 10. 14. 11. Luc. 10.33 Levit. 26. 25. Jer. 4.112 . Ps. 19.9 . 1 Chr. 21. 15. Ezech. 9. 2 Chro. 7. 13 , 14. 1 Kings 8. Dan. 19 8. S. August . Heb. 11.1 . Joh. 3.16 Acts 4.12 . Heb. 5.9 . Mar. 1.15 . Rp. Latim , Ser. 4 & 7 coram Rege Jam. 2.26 . 1 Cor. 13. S. Aug. S. Aug. 1 Cor. 13. 2. Heb. 11.6 . 1 Joh. 3 33 Act. 16.31 Joh. 6.29 . S. Greg. S. Aug. Ser. 181. de tempore . Heb. 1. 5. Joh. 1.12 . Rom. 1.16 . Gal. 4. 6. Ephe. 1.5 . Esa. 46.4 . 45.6 . Ro. 10.12 . Heb. 1. 3. Gen. 17.1 . 43. 34. 2 Cor. 6. 18. Phil. 3.21 . Gen. 1.2 . Psal. 33.6 . 104. 5. Act. 4. 24. Esa. 45.7 . Ps. 104.3 . Job 33. 4. Job . 38. 41. Psal. 36.7 . Psal. 8. Mar. 10. 39. 1 Pet. 5 7. Act. 17.28 . Sap. 9. 3. Psal. 67.4 . Sap. 4. 〈◊〉 81. Mat. 1.21 . Heb. 7. 25. Joh. 3.18 . Act. 4.12 . Act. 5.19 . Psal. 45.8 . Heb. 1. 9. Esa. 61.1 . Joh. 1.14 Heb. 1. 2 Joh. 3.16 . Heb. 1. 2. Col. 1. 17. Eph. 1 : 7. Col. 1.14 . 1 Pet. 1. 19. 1 Co : 6. 20. 7.23 . Mat. 1.18 . 20. Luc. 1.35 . S. Greg. Esa. 7.14 . Mat. 1.21 . Luc. 1.30 . Luc. 2. 7. Joh. 1.14 . Gal. 4. 4. S. Bern. Esa. 53. 12 1 Pet. 2. 24. 3. 18. Gal. 3. 13 Deut. 21. 23. Phil. 28. Rom. 6.23 Heb. 2. 9. 14. 1 Cor. 15. 55. Mat. 27. 60. Mar. 15. 46. Lu. 23.53 . Joh. 19.40 . Act. 13.29 . Ps. 16.11 . S. August . Ep. 99. Ps. 16.11 . Acts 2.34 . 1 Cor. 15. 20. Mar. 28.6 . Mar. 16.6 . Luc. 24.4 . Joh. 20. Rom. 6. 3. 4. 25. Ma● . 16. 19. Lu. 24.51 . Heb. 4.1 Eph. 4 10. Joh. 14.2 . Heb. 10. 19. Eph. 2. 6. Joh. 14.16 16. 7. Mar. 16.9 . Col. 3.1 . Ro. 8.24 . Heb. 7.25 . 9.24 . Joh. 14.3 . Eph. 5 23. Eph. 1.20 Mat. 24. 30. Mal. 3. 5. Jude 14. Joh. 5.23 . Mat. 26. 64. Act. 17.31 . 1 Thes. 4. 16 , 17. Lu. 12.12 . Joh. 14.26 16. 13 1 Cor. 6. 11. Esa. 11.2 . 1 Joh. 2.27 Joh. 3. 5. 16. 8. 1 Joh. 2.27 Joh. 16.13 . Gen. 20.6 Rom. 8. 26 Joh. 14. 16 Acts 9. 31. Rom. 8. 15 26 2 Cor. 1.22 Eph. 1.13 , 14. Joh. 14.23 6. 55 , 56. 1 Joh. 1. 3. 7. Ep. 4. 4. 12. Rom. 8 1 Cor. 1 30. Job . 19 25 Joh. 5.28 6. 40. Lu 20.16 . Joh. 16 22 17. 3. Apo. 21. 4. 1 Th. 5. 19 Eph. 4 30 Act. 7. 51. Mat. 32.5 . Luc. 17.6 . Mat. 17. 20. 1 Tim. 1. 5 Eph. 3. 11. Jam. 2.26 . Gen. 1. Ecclus 43 Psal. 145. Rom. 1.20 Joh. 17. 5. Gen. 14.18 21. 33. Luc. 1.37 . Gen. 18.4 . Jer. 23.24 . Psal. 13 9. Joh. 21.17 2 Ki. 8.29 . Ro. 11.33 . Ps. 117.2 . Mat. 24. 35. Ps. 111.3 . 119. 156. 130. 4. 17. 7. 13. 6. Gen. 3. 15 Eus. a. 7. Matthew Mark Luke John. Mat. 18. 23. Lu. 18 10 Luc. 15.4 . 8. Lu. 15.21 . Mat. 20 9. Joh. 3.17 . 12. 47. Luc. 9. 36. Luc. 5. 32. Mat. 9.13 18. 11. Luc. 19.10 Mat. 11.8 . Joh. 6.37 . Lu. 23. 74 Luc. 43. Mat. 15. 28. Joh. 4. Luc. 8.48 . Joh. 8 11. Luc. 7 48. 19. 5. 23. 43. 21. 62. Acts 9. Heb. 12 3. Luc. 4 29. Joh. 8.19 . 10. 31. Mat. 27. 39. Lu. 23 34. Act. 2.23 . 3. 15. 19. Luc. 15 2. Gen. 1. 21. Mat. 3.16 . Joh. 20 22 Acts 2. 3. Luc. 1. 15. Act. 4.31 . Act. 10 44 19. 6. Joh. 14.26 16. 14. Lu. 12.12 . 1 Joh. 1.27 1 Cor. 6.11 Joh. 3 5. Gil. 5.22 . Ps. 43.10 . Acts 2. 4. Rom. 8. 14 Joh. 14. 16 20. Ephes. 3. 13 , 14. Rom. 5.5 . 8. 26 Acts. 9.31 Rom. 8.1 . Joh. 16.8 . Rom. 8.26 Joh. 11.26 Rom. 6.10 Notes for div A25385-e91120 S. August , Ps. 69 27. Jer. 6. 7. Origen . S. Greg. S. August . S. Hilary . Tertul. Anaxag . Ge. 49 29 Jud. 2.10 . Ezr. 3.16 . Job 30.23 Ps. 89.47 . Eccles. 2. 16. Ecclus. 40 11. Gen. 3. 19 Ecclus. 41. 3. Mat. 24. 13. Lu. 12.40 . Aristotle . Cicero . Mar. 14. 34. Apo. 12. 12. Job 14.13 Ps. 102.7 . S. Hier. Gen. 3. 2 Pet. 2 42 Gen. 7. Exod. 14. Num. 16. Job 9. 3. 36. 22 : Jer. 5. 20. Mat. 10 : 28. Deut. 32. 41. Ps. 130.3 . 2 Mac. 6. 26. S. Bern. Ecclus. 12 6. Job 8. 3. Val. Mat. Pro. 11.4 . Ecclus. 5. 4. Heb. 4.12 . 13. Lu. 12.48 . Mat. 25. Job 9. 3. Job . 14 2. Ps. 89 47. 13. 25. Job . 13.25 . 7. 7. 14. 2. 2 , 3. Ps. 63. 4. Ps. 51. 5. Job . 14. Eph. 2. 3. Esa. 64.6 . Job 15.16 . 53.6 . S. Bern. Job 7. 20. 9. 14. Psal. 6. Jer. 10.24 . Mat. 25. 34 , 41. Ps. 50. 3. Esa. 29.6 . Joel 2.11 . Zeph. 1. 15. Mal. 4. 1. Deut. 5. 25. 27. Ex. 20.19 . 2 Job . 20 67 Mal. 3. 14 Jer. 29.23 . Ps. 50.21 . Nah. 3 5. Mat. 25. 42. Apo. 20.12 Dan. 7.10 . Jer. 3 19. Ja. 5. 1. 3 Jude 6. Esa. 66.24 Mar. 9.44 . Judith 16 17. Dan. 3. Apo. 21.7 . Mat. 12. 23. Pro. 5 22. Mat. 13. 30. Esa. 24 25. Jude 6. Exo 12 , Job 10. 22 4 Job . 10 , 14 Esa. 5. 14. Hugo Ps. 19. 1. Lu. 13 28. Ps. 84. 4. Apo. 21. 23. Luc. 2.29 . Ps. 17.15 , Ps. 17. 6. 80. 7. Exod. 33 : Ps. 16.12 . 149. 9. S. Aug. Eccles. 11. 10. Ecclus. 5. 7. S. August . Luc. 22. S. Bern. S. August . Hos. 7.13 . 9. 17. Lu. 11.22 Joh. 11. Luk. 8.49 . Seneca . Ecclus. 25. 3. Phil. 2. 12 S. Ambr. S. Aug. 2 Sam. 19. 19. S. Greg. S. Aug. Mat. 25. Eccles. 12. Esa. 55.6 . Acts 3.19 Ecclus. 5. 17. Psal. 51. Act 3.22 . Ps. 145.18 Eccles. 2. 10. S. Aug. Luc. 21.34 . Ps. 35.13 . 69. 10. Tob. 12 Joel 2.12 . 3 Acts 10. ● . S. Aug. Pro. 16 6. Pro. 21.13 . Lu. 11.41 . Dan 4.27 . 2 Cor. 7. Psal. 56.8 . 6. 6. Jer. 31 9. Joel 2.12 . Lu. 22.62 . S. Ambr. Luc. 7.48 . Esa. 38.5 . S. Aug. Esa. 57.5 . Psal. 95.8 . Mar. 4.17 . Heb. 12. 1 Rom. 6.4 , 5 , 6. Colos. 3. Psa 38.18 . Psal , 38.5 . Ro. 2. 15. Ps 38. 39. Ps. 95.10 . Psal 89. 32 , 33. Chron. ● . 8. ●●n . 3. Ezec. 33. Joh. 3. 10. 1 Ki. 21.29 . Dan. 4.27 . Jer. 5. Gen. 2. 7 , 1. 26. Ps. 12.19 Tit. 3. 5. Phil. 2.7 . Rom. 2.5 . Psol . 106. 13. Ier. 9. 1. 2 Cor. 1.3 . Exod. 34. Ps. 145.9 . Eze. 33. 11. Eph. 2.4 . Rom. 5.10 Psal. 51. Lu. 15.18 . Esa. 65.2 Pro. 5.12 . Esa. 30.1 . Psal. 7. 9. 1 Pet. 5.6 . Aba . 3. 2. Psal. 51. Exech . 18 Psal. 22. Psal. 41.4 . 6. 3. 13. Psal 13.3 . Ps. 35.10 . Gal. 4. 4. Mat. 9.13 . Lu. 18.13 . Ro. 13.15 . Esa. 3.16 . 1 Tim. 1.9 . Jude 6. Psal. 55.5 . Ps. 145.9 . Ezech. 11 Joel 2. Luc. 15. Mat. 11. 28. Luc. 7 48. 22. 62. 23. 43. Mat. 26. 39. Psal. 51.5 . Job 14.4 . Deut. 29. 18. 32. 32. Ro. 11.14 . Eph. 2. 3. Ose. 7.16 . Psal. 5.10 . Esa. 6. 5. Ps. 144.11 Mar. 7.22 . Psal. 58.4 . Jer. 3. 3. He. 12.12 . Rom. 3.15 Esa. 57 8 Ps. 25.11 . Hos. 9 9. Psal. 38 4. Zach. 5.7 . Jer. 30. 14 , 15 Ps. 40.12 . Oratio . Manass. Esa. 57.20 Jer. 6 7. Esa. 1.18 . Rom. 7.14 . 1 Kings 21. 25. Jer. 13.23 . Esa. 5. 18. Rom. 6 21 Eze. 13.19 Eph. 4.19 . Jer. 3.3 . Eze. 3. 7. 6. 15. Gal. 2.18 . Jam. 4.17 . Mat. 18.7 . Rom. 8.21 2 Per. 2.2 . Psal. 119. 137. Rom. 6.21 Ps. 102.3 . Job 7. 11. Psal. 38.3 . Psal. 38.8 . Job Rom. 7.24 2 Chron. 20. 12. Psal. 130. Mat. 8.25 . 1 Tim. 2.4 2 Pet. 3.9 . Ps. 119.94 . 138. 8. Wis. 11.24 Ps. 116.15 Dan. 9 19 Heb. 1. 16 Joh. 9.30 . Ps. 78.40 . 103.14 . Job . 13.25 1 Pet. 5.6 . 2 Sam. 19. 19. 1 Sam. 13. 14. 1 Kings 20. 31 , 1 Kings 11. 29. Ps. 80. 4. Job 31. 3. 1 Col. 11. 31. 2 Cor. 7. 11. Ps. 22. 4. 25. 6. 89. 49. Syr. 2.10 . Ps. 119 49. Tit. 1 2. Psal 36 6. Heb. 6.17 . Rom. 3.2 . 2 Tim. 2. 13. Psal. 30.9 . 6. 5. 88. 10. Ps. 88.11 . Esa. 38.18 . Ps. 118 17 Psal 34.8 . 1 Pet. 1. 3. Ps. 109.2 . 97. 17. 63. 4. 5. 7. 51. 1. 130. 6. Luc. 1 78. Rom. ● . 20 . 1 Tim. 1. 14. Psal. 17.7 . 71. 13. 86 1. 119. 156. 103. 12. Eph. 3. 18 , 19. Psal. 26 5 108. 4. Psal. 25.5 . 103. 17. 136. 19. 2. 79. 9. 23. 6. 32. 11. 103. 13. 4. 145. 9. Rom. 5.20 Jam. 2.13 . 2 Cor. 1.3 . Wis. 11.23 Ps. 95.10 . 78. 39. Lam. 3.21 Ps. 89.21 . 33. 103. 10. Hos. 11.8 . 103. 9. Psal. 30.5 . Esa. 54.7 . Abac. 312. 2 Sam. 12. 13. Esa. 30.18 Luc. 1.71 . Ps. 106.43 Mt. 15. 32. 18. 27. Ps. 130.7 . Lu. 15.22 Lu. 26.74 . 1 Tim. 1. 13. Lu. 23.43 . John 8. Luc. 7.38 . Jer. 3. 1. Luc. 6.35 . 1 Pet. 1.4 . 2 Cor. 1. 19. Joh. 16.23 Mat. 15. 22. Mat. 1.21 . S. August . 2 Sam. 19 Psal. 35.3 . 1 Tim. 2. 15. Rom. 5.20 11. 32. 5. 10. 1 Pet. 3 18 Jam. 2.13 . 1 Joh. 2.1 . Mat. 11. 28. Luc. 5. 32. John 12. 47. Ps. 94.19 . Heb : 4 16. Notes for div A25385-e120150 Iob 3. 3. Heb. 10. 23. Notes for div A25385-e129180 Lu. 15.20 Lu. 18.13 Luc. 7.58 . Iob. 15.15 Job . 1.27 . Mat. 22. 2● . Mat. 26. 22. Mat. 24. 26. Luc , 15 . 2● Luc. 7.38 , 47 , Luc 16 , 17 , 18 , 2 Sam. 9. Esa. 40.6 . 1 Pet. 1.14 . Luc. 15. 2● . Joh. 6.59 . I Cor. 11. 27. Lu. 10.34 Luc. 7.6 , Eze. 33. 11. Mat. 11. 28. Luc. 23. 7. John 8. Luc. 18. Luc. 26. Luc. 1.43 . Psal. 8.4 . 1 Ki. 8.17 . Rom. ● . 39 2 Pet. 2. 22. Psal. 103. Psal. 116. 12 , 7. Ps. 50.23 . 15. Ose. 14.2 . Mal. 1.11 . Exod. 12. Luc. 22. Hest. 9. Exo. 15. Deut. 32. Judges 5. 1 Sam. 2. Ps. 34.96 . 103. 107. 111. 113. &c. Esa. 38.10 John 23. Abac. 3.2 . Dan. 3. Luc. 2. 19. 1. 68. 1. 46. Acts 4.24 . Rev. 5.12 . Gen. 9.6 . 1 Pet. 5.8 . 2. Pet. 2. Ephes. 4. 30. Gen 1. 2. Mat. 3. 16. Act. 2. 3. Notes for div A25385-e149900 Num. 16 15. 2 Reg 19. 15. 2 Chr. 14. 11. 20. 6. Neh. 4.4 . Psal. 5.10 . 10. 15. Psal. 58.6 68. 1. 74. 4. 79. 6. 83. 13. 129. 6. 140. 8. Act. 4. 24 1 Cor. 16. 22. Gal. 1. 9. 5. 12. Psal. 35.5 . 40. 14. 55. 15. 71. 13. 109. 6. 144. 6. Notes for div A25385-e152490 Deu. 4. 13. 10. 3. Ex. 19.24 . Act 7 53. Gal. 3.19 . Heb. 2.2 . God spake , &c. I am the Lord. Thy God. Ps. 144.15 . God. Lev. 20.7 . VVhich brought thee , &c. Esa. 52 Thou shalt have no other Gods. Gen. 30.1 2 Kin. 5.6 . 2 Chr. 16. 12. Lu. 12.16 . Before me . Thou shalt not , &c. Deu. 4.15 Esa. 40.18 Rom. 1.23 Thou shalt not bow down , &c. For I the Lord , &c. Am a jealous God. And visit the sins &c. Psal. 97.7 . And shewing mercy , &c. 145. 9. Jam. 2.13 . Luc. 1.50 . Ps , 28.21 . To them that love me . And keep my Commandements . Thou shalt not take the Name of the Lord in vain . For the Lord will not , &c. 1 Sam. 14. 24. 31. 4. 2 Kings 19. 10. Acts 5. 5. Remember That thou keep holy &c. Rev. 1.10 . Acts 20.7 1 Cor. 16. 1. Six dayes , &c. But the seventh day , Num. 28. 1. Mat. 12. 1 De Coron . militis . c. 3 Luc. 6.7 . John 5. Mat. 12. 11. Gen. 2.2 . Ioh. 22.19 Honour thy Father and Mother . Ex. 21.17 . Lev. 20 9. Mat. 15. Mat. 7.11 . That thy dayes may &c. Eph. 6.2 . Thou shalt not Kill . Mat. 5 . 2● . Thou shalt not commit Adultery . Gen. 2.24 . Ro. 1.26 . Mar. 5.28 . Mat. 5. 8. Thou shalt not Steal . Thou shalt not bear false witness . Gen. 27. 19. Ex. 1. 19. Josh 2.4.5 1 Sam. 19. 14. Jud. 11. 5. S. August . Thou shalt not , &c. Not covet . Jam. 2.10 . Rom. 7.18 . Ro. 3.20 . 8. 7 , 8. Gal. 3. 13. 14. 22. 18. Ps. 110.4 . Heb. 7 27. Luc. 2.21 . 3. 21. Mar. 14. 22. Cant. Ro. 8. 3. 4. 2 Cor. 5.2 . Act. 13 38 Notes for div A25385-e163210 Aug. in Ps. 34. Conc. 1. Plato . Gen. 23.3 . 19. Artabanus to Xerxes , Herod . 17. Cypr. Esa. 38. 1. Job . 19 25 Ps. 39.5 . Job . 13 : 2. Psal. 71.1 94. 12. 119. 67. 25 : 7. 51. 1 , 2. Job . 7. 10. 10. 20. Ps. 89.27 . 55. 4. Ps. 119 75 2 Cor. 4.17 . Ps. 94.19 . Job . 10. 8. 14. 16. 17. 1. 7. 1. 9. 25. 30. 33. Ps. 119.49 Psal. 6,1● . Job . 5 18. 1 Sam. 2.6 . Psal. 31.6 Rom. 8.1 . Rom. 32. Psal. 39.5 . 14. 6. 2 , 3 : Luc. 12. Tit. 2. 13. Lu. 12 , 43 Pro. 7.23 . Luc. 2.29 . Psal. 31 . 9● Psal. 23.4 
A56943	----	Boanarges and Barnabas, or, Judgment and mercy for afflicted soules containing of [brace] meditations, soliloquies, and prayers / by Francis Quarles. Boanerges and Barnabas Quarles, Francis, 1592-1644. This text is an enriched version of the TCP digital transcription A56943 of text R39728 in the English Short Title Catalog (Wing Q51). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 184 KB of XML-encoded text transcribed from 117 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A56943 Wing Q51 ESTC R39728 18477371 ocm 18477371 107815 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56943) Transcribed from: (Early English Books Online ; image set 107815) Images scanned from microfilm: (Early English books, 1641-1700 ; 1642:10) Boanarges and Barnabas, or, Judgment and mercy for afflicted soules containing of [brace] meditations, soliloquies, and prayers / by Francis Quarles. Boanerges and Barnabas Quarles, Francis, 1592-1644. [10], 226 [i.e. 218] p. Printed by Rich. Cotes for Richard Royston, and Richard Lownes, and are to bee sold at the Vnicorn ..., London : 1646. Added engraved t.p. Errors in paging: p. 19 misnumbered 15, p. 101-108 omitted in numbering, p. 206-207 misnumbered 196-197. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Devotional literature. Meditations. A56943 R39728 (Wing Q51). civilwar no Boanarges and Barnabas: or Judgement and mercy for afflicted soules. Consisting of meditations. Soliloquies. and prayers. By Francis Quarles Quarles, Francis 1646 31244 136 0 0 0 0 0 44 D The rate of 44 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-06 TCP Assigned for keying and markup 2005-06 Aptara Keyed and coded from ProQuest page images 2005-07 Emma (Leeson) Huber Sampled and proofread 2005-07 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion I Will sing of Iudgment and Mercy Ps : 101 : 1. BOANERGES & BARNABAS Or Iudgment & Mercy for afflicted Soules Printed for R : Lowndes at the Vnicorne on Ludgat hill ouer against Bell Sauage 1646 BOANARGES AND BARNABAS : OR Judgement and Mercy for afflicted Soules . Consisting of Meditations . Soliloquies . and Prayers . By FRANCIS QUARLES . London , Printed by Rich. Cotes for Richard Royston , and Richard Lownes , and are to bee sold at the Vnicorn on Ludgate-hill over against . Bel savage , 1646. TO My most Gracious SOVERAIGN King CHARLES . SIR , I Beleeve you to bee such Patron of Vertue , that if this Treatise had the least probability of cherishing Vice , my Conscience durst not admit a thought of this Dedication to your Majesty . But my own Reason ( seconded by better approbations ) assures mee these Disquisitions and Prayers are like to beget grace in those where it was not , and confirm it where it was . And being so usefull , I dare not doubt your Patronage of this child , which survives a Father whose utmost abilities were ( till death darkened that great light in his soule ) sacrificed to your service . But , if I could question your willing protection of it , I might strengthen my Petition for it , by an unquestionable commendation of the Authors publisht Meditations , in most of which ( even those of Poetry begun in his youth ) there are such tinctures of Piety , and Pictures of devout Passions , as gain'd him much love , and many Noble Friends . One of that number ( which is not to bee numbred ) was the Religious , Learned , Peaceable , Humble Bishop of Armagh ; whom I beseech God to blesse , and make your Majesty and him , in these bad , sad times , instruments of Good to this distracted , distemper'd Church and State . This is my unfained Prayer ; and I doubt not but all that wish well to Sion , will seale it with their Amen . Your Majesties Poor and most Faithfull Subject , RICHARD ROYSTON . The Preface . Reader , IT is thought fit to say this little , and but this little , of the Author and his Book . He was , ( for I speake to those that are strangers to his extraction & breeding ) a branch of a deserving family , and the son of a worthy father : his education was in the Universities , and Innes of Court , but his inclination was rather to divine studyes then the law . This appears in most of his publisht books , ( which are many ) but I thinke in none more then this , which was finisht with his life . Wherein the Reader may behold ( according to the arguments undertaken by the Author ) what passions , and in what degrees those passions have possest his soul , and whether , grace have yet allayed , or expel'd them , ( those that are inconsistible with vertue ) from the strong hold of his affections . Such this Treatise is , & being such , I commend it to the Reader , and this wish with it , that those many ( too many ) writers who mistake malice for zeal , and ( being transported ) speak evill of government , and meddle with things they understand not , Iud 8 , 10. forgetting there is such sinnes as sedition and heresie , ( sins which Saint Paul , Gal. 5. 20. 21 parallels with murther and witchcraft ) would change their disputes into devout meditations , such as these be ; in which the pious man shall see vertue adorned with beautifull language , and vice so presented as 't is not like to infect the minde , nor corrupt the conscience . The method , the arguments , the stile , all speak M. Quarles the Author of the Book , and the book speaks his commendations so much , that I need not commend it ▪ but I do thee to God . Farewell The Table . Meditation I. The Sensuall mans Solace . Pag. 9. His Sentence . 12 His Proofs . 13 His Soliloquie . 14 His Prayer . 16 Meditation II. The Vain-glorious mans Vaunt , &c. 19 Meditation III. The Oppressors Plea , &c. 29 Meditation IV. The Drunkards Jubile , &c. 40 Meditation V. The Swearers Apologie , &c. 50 Meditation VI . The Procrastinat●rs Remora's , &c. 60 Meditation VII . The Hypocrites Prevarication , &c. 70 Meditation VIII . The ignorant mans Faultering , &c. 80 Meditation IX . The Slothfull mans slumber , &c. 90 Meditation X. The proud mans Ostentation , &c. 109 Meditation XI . The Covetous mans Care , &c. 119 Meditation XII . The Self-lovers Self-fraud , &c. 130 Meditation XIII . The Worldly mans Verdour , &c. 141 Meditation XIIII . The Lascivious mans Heaven , &c. 151 Meditation XV . The Sabbath-breakers Profanation , &c. 161 Meditation XVI . The Censorious mans Crimination , &c. 172 Meditation XVII . The Liers fallacies , &c. 182 Meditation XVIII . The Revengeful mans rage , &c. 193 Meditation XIX . The Secure mans Triumph , &c. 204 Meditation XX . The Presumptuous mans Felicities , &c. 215 The sensuall Mans solace . COme , let 's be merry , and rejoyce our souls in frolick and in fresh delights : Let 's skrue our pamper'd hearts a pitch beyond the reach of dulbrowd sorrow : Let 's passe the slow-pac'd time in melancholy-charming mirth , and take the advantage of our youthfull dayes : Let 's banish care to the dead Sea of Phlegmatick old age : Let a deep sigh be high Treason , and let a solemne looke bee adjudg'd a Crime too great for Pardon . My serious studies shall bee to draw mirth into a Body , to analyse laughter , and to paraphrase upon the various Texts of all delights . My recreations shall bee to still pleasure into a Quintessence , to reduce Beautie to her first principles , and to extract a perfect innocence from the milk-white Doves of Venus . Why should I spend my precious minutes in the sullen and dejected shades of sadnesse ? or ravell out my short liv'd dayes in solemn and heart-breaking Care ? Houres have Eagles wings , and when their hasty flight shall put a period to our numbred dayes , the world is gone with us , and all our forgotten joyes are left to be enjoyed by the succeeding generations , and we are snatcht we know not how , we know not whither ; and wrapt in the dark bosome of eternall night . Come then my soule ; be wise , make use of that which gone , is past recalling , and lost , is past redemption : Eate thy bread with a merry heart , and gulp down care in frolique cups of liberall wine . Beguile the tedious nights with dalliance , and steepe thy stupid senses in unctious , in delightfull sports . 'T is , all the portion that this transitory world can give thee : Let Musick , Voices , Masques and midnight Revels , and all that melancholy wisdome censures vaine , bee thy delights . And let thy care-abjuring soul cleare up and sweeten the short dayes of thy consuming youth . Follow the ways of thy owne heart , and take the freedome of thy sweet desires : Leave not delight untryed , and spare no cost to heighten up thy lusts . Take pleasure in the choice of pleasures , and please thy curious eyes with all varieties , to satisfie thy soule in all things which thy heart desires . I , but my soule , when those evill dayes shall come wherein thy wasting pleasures shall present their Items to thy bedrid view , when all diseases and the evils of age shall muster up their Forces in thy crazie bones , where be thy comforts then ? His Sentence . COnsider O my soule , and know that the day will come , and after that another , wherein for all these things God will bring thee to judgment , Eccles. 11. 9. Prov. 14. ●3 . Even in laughter the heart is sorrowfull , and the end of that mirth is heavinesse . Eccles. 2. 2. I said in my heart , Goe to now , I will prove thee with mirth , and therefore enjoy pleasure , and behold this also is vanity ; I said of laughter , it is mad ; and of mirth , what doth it ? St. James . Ye have lived in pleasure on the earth and been wanton ; ye have nourished your hearts as in the day of slaughter . Eccles. 7. 4. The heart of the wise man is in the house of mourning ; but the heart of fooles is in the house of mirth . His Proofes . Isid. in Synonymis . Pleasure is an inclination to the unlawful objects of a corrupted mind , allured with a momentary sweetnes . Hugo . Sensuality is an immoderate indulgence of the flesh , a sweet poyson , a strong plague , a dangerous potion which effeminates the body , and enerves the soule . Cass. Lib. 4. Ep. They are more sensible of the burthen of affliction , that are most taken with the pleasures of the flesh . His Soliloquy . VVHat hast thou now to say O my soule , why this judgment , seconded with divine proofes , backt with the harmony of holy men , should not proceed against thee ? Dally no longer with thy owne salvation , nor flatter thy owne corruption : Remember , the wages of flesh are sin , and the wages of sinne , death : God hath threatned it , whose judgements are terrible ; God hath witnessed it , whose words are Truth . Consider then my soul , and let not momentarie pleasures flatter thee into eternity of torments : How many , that have trod thy steps , are now roaring in the flames of hell ! and yet thou triflest away the time of thy repentance . O my poor deluded soul , presume no longer , repent to day , lest to morow come too late : Or couldst thou ravell out thy dayes beyond Methusalem , tell me alas , what will eternity be the shorter for the deduction of a thousand yeers ? Be wisely provident therefore O my soul , and bid vanity , the common sorceresse of the world farewell ; life and death are yet before thee : Chuse life , and the God of life will seal thy choice . Prostrate thy self before him who delights not in the death of a sinner , and present thy petitions to him who can deny thee nothing in the name of a Saviour . His Prayer . O God , in the beauty of whose holinesse is the true joy of those that love thee , the full happinesse of those that fear thee , and the onely rest of those that prize thee ; In respect of which , the transitory pleasures of the world are lesse then nothing , in comparison of which the greatest wisdom of the world is folly , and the glory of the earth but drosse and dung ; How dare my boldnesse thus presume to presse into thy glorious presence ? What can my prayers expect but thy just wrath and heavie indignation ? O what return can the tainted breath of my polluted lips deserve , but to bee bound hand and foot , and cast into the flames of Hell ? But Lord the merits of my Saviour are greater then the offences of a sinner , and the sweetnesse of thy mercy exceeds the sharpnesse of my misery : The horrour of thy judgments have seized upon me , and I languish through the sense of thy displeasure ; I have forsaken thee the rest of my distressed soule , and set my affections upon the vanity of the deceitfull world . I have taken pleasure in my foolishnesse , and have vaunted my self in mine iniquity , I have flattered my soule with the hony of delights , whereby I am made sensible of the stink of my affliction ; wherefore I loath , and utterly abhor my self , and from the bottom of my heart repent in dust & ashes . Behold O Lord , I am impure and vile , and have wallowed in the puddle of mine own Corruptions ; The Sword of thy displeasure is drawn out against me , and what shal I plead O thou preserver of mankind ? Make me a new Creature O my God , and destroy the Old man within me . Remove my affections from the love of transitory things , that I may run the way of thy Commandements . Turne away mine eyes from beholding vanity , and make thy testimonies my whole delight . Give mee strength to discern the emptiness of the creature , and inebriate my heart with the fulness of thy joyes . Bee thou my portion O God , at whose right hand stand pleasures for ever more . Be thou my refuge and my shield , and suffer mee not to sinke under the corruptions of my heart ; let not the house of mirth beguile me , but give me a sense of the evil to come . Accept the free-will offerings of my mouth , and grant my petitions for the honour of thy Name , then will I magnifie thy mercies O God , and praise thy name for ever and ever . The Vain-glorious mans vaunt . VVHat tell'st thou me of Conscience , or a pious life ? They are good trades for a leaden spirit that can stand bent at every frown , and want the braines to make a higher Fortune , or courage to atchieve that honour which might glorifie their names , and write their memories in the Chronicles of Fame . 'T is true , Humility is a needfull gift in those that have no quality to exercise their pride ; and patience is a necessary grace to keep the world in peace , and him that hath it , in a whole skin , and often proves a vertue born of meer necessity . And civil honesty is a fair pretence for him that hath not wit to act the Knave , and makes a man capable of a little higher stile then Foole . And blushing modesty is a pretty innocent quality , and serves to vindicate an easie nature from the imputation of an il-breeding . These are inferiour Graces that have got a good opinion in the dull wisdome of the world , and appeare like water among the elements to moderate the body Politique , and keep it from combustion , nor doe they come into the work of honour . Virtue consists in Action , and the reward of action is Glory . Glory is the great soule of the little world , and is the Crowne of all sublime attempts , and the point whereto the crooked wayes of policy are all concentrick . Honour consults not with a pious life . Let those that are ambitious of a Religious reputation , abjure all honorable Titles , and let their dough-bak'd spirits take a pride in suf-ferance , ( the Anvile of all injuries ) and bee thankfully baffled into a quiet pilgrimage . Rapes , murthers , treasons , dispossessions , riots , are veniall things to men of honour , and oft co-incident in high pursuits . Had my dull Conscience stood upon such nice points ; that little honour I have wonne had glorified some other arme , and left me begging Morsells at his Princely gates . Come , come , my soule , Id factum juvat quod fieri non licet . Fear not to doe , what crownes thee being done . Ride on with thy Honour , and create a name to live with faire Eternity . Enjoy thy purchas'd Glory as the merit of thy renowned Actions , and let thy memory entaile it to succeeding Generations . Make thy owne game , and if thy conscience correct thee , check thy saucy Conscience , till shee stand as mute as metamorphos'd Niobe . Feare not the frownes of Princes , or the imperious hands of various Fortune . Thou art too bright for the one to obscure , and too great for the other to cry downe . His Verdict . BUt harke my soule , I heare a voice that thunders in mine eare I will change their glory into shame , Hos. 4. 7. Psal. 49. 20. Man that is born in honour , and understandeth not , is like the beasts that perish . Prov. 25. 27. It is not good for to eate too much boney , so for men to search their own glory , is not glory . Jer. 9. 23. Thus saith the Lord : Let not the wise man glory in his wisdom , neither let the mighty man glory in his might , nor let the rich man glory in his riches : But let him that glorieth , glory in this , that he understandeth and knoweth mee that I am the Lord . Gal. 5. 26. Let us not bee desirous of vain-glory , &c. His Proofes . St. August . The vain glory of the world is a deceitfull sweetness , an unfruitfull labour , a perpetuall fear , a dangerous bravery , begun without providence , and finished not without repentance S. Greg. He that makes transitory honour the reward of a good worke , sets eternall glory at low rate . His Soliloquie . VAin-glory is a Froth , which blowne off , discovers a great want of measure : Canst thou O my soul , be guilty of such an emptinesse , and not bee challeng'd ? Canst thou appeare in the searching eye of heaven , and not expect to be cast away ? deceive not thy self O my soul , nor flatter thy self with thy own greatnesse . Search thy self to the bottome , and thou shalt find enough to humble thee : Dost thou glory in the favour of a Prince ? The frown of a Prince determines it . Dost thou glory in thy strength ? A poor Ague betrayes it . Dost thou glory in thy wealth ? the hand of a thiefe extinguishes it . Dost thou glory in thy friends ? One cloud of adversity darkens it . Dost thou glory in thy parts ? thy own pride obscures it . Behold my soul , how like a Bubble thou appearest , and with a sigh break into sorrow ; the gate of heaven is strait ; canst thou hope to enter without breaking ? The Bubble that would passe the Floodgates must first dissolve : My soule melt then in tears , and empty thy self of all thy vanity , and thou shalt find divine repletion ; evaporate in thy Devotion , and thou shalt recruit thy greatnesse to eternall Glory . His Prayer . ANd can I choose O God but tremble at thy judgements , or can my stony heart not stand amazed at thy threatnings ? It is thy voice O God , and thou hast spoken it : It is thy voice O God , and I have heard 〈◊〉 Hadst thou so dealt by me , as thou didst by Babels proud King , and driven me from the sons of Men , thou hadst but done according to thy righteousnesse , and rewarded mee according to my deservings : What couldst thou see in mee lesse worthy of thy vengeance then in him , the example of thy justice ? Or Lord , wherein am I more uncapable of thy indignation ? There is nothing in me to move thy mercy but in misery . Thy goodness is thy selfe , and hath no ground but what proceedeth from it self , yet have I sinned against that goodnesse , and have thereby heaped up wrath against the day of wrath ; that insomuch , had not thy Grace abounded with my sin , I had long since bin confounded in my sin , and swallowed up in the gulph of thy displeasure . But Lord , thou takest no delight to punish , & with thee is no respect of persons : thou takest no pleasure in the confusion of thy creature , but rejoycest rather in the conversion of a sinner . Convert mee therefore O God , I shall be then converted : make me sensible of my own corruptions , that I may see the vilenesse of my own condition . Pull downe the pride of my ambitious heart ; humble mee thou O God , and I shall bee humbled : Weane mee from the thirst of transitory honour , and let my whole delight bee to glory in thee : Touch thou my conscience with the feare of thy name , that in all my actions I may fear to offend thee : endue me O Lord with the spirit of meeknesse , and teach me to overcome evill with a patient heart : moderate and curb the exorbitances of my passion , and give me temperate use of all thy creatures . Replenish my heart with the graces of thy Spirit , that in al my ways I may be acceptable in thy sight . In all conditions give me a contented minde , and upon all occasions grant me a gratefull heart , that honouring thee here in the Church militant before men , I may be glorified hereafter in the Church triumphant before thee & Angels , where filled with true glory according to the measure of grace thou shalt be pleased to give me here , I may with Angels and Archangels praise thy Name for ever and ever . The Oppressors Plea . I Seeke but what 's my owne by Law : It was his owne free Act and Deed : The execution lies ● for goods or body , and goods or body I will have , or else my money . What if his beggerly children pine , or his proud wife perish ? They perish at their own charge , not mine , and what is that to mee ? I must be paid , or he lie by it untill I have my utmost farthing , or his bones . The Law is just and good , and being ruled by that , how can my faire proceedings bee unjust ? What 's thirty in the hundred to a man of Trade ? Are we born to thrum Caps , or pick straws ? and sell our livelihood for a few teares , and a whining face ? I thanke God they move mee not so much as a howling Dog at midnight : I 'le give no day , if heaven it selfe would bee security ; I must have present money , or his bones . The Commodities were good enough , as wares went then , and had he had but a thriving wit , with the necessary help of a good merchantable Conscience , hee might have gained perchance as much as now hee lost ; but howsoever , gaine , or not gaine , I must have my mony . Two tedious Termes my dearest gold hath laine in his unprofitable hands . The cost of Suit , hath made me bleed above a score of Royals , besides my Interest , travel , half pints , and bribes ; all which does but encrease my beggerly defendants damages , and sets him deeper on my score ; but right 's right , and I will have my money , or his bones . Fifteen shillings in the pound composition ? I le hang first . Come , tell not mee of a good Conscience , a good conscience is no parcell of my Trade ; it hath made more Bankrupts , then all the loose wives in the universall City . My conscience is no foole . It tells mee that my owne 's my owne , and that a well-cramm'd bagge is no deceitfull friend , but will stick close to mee , when all my friends forsake mee : If to gaine a good Estate out of nothing , and to regaine a desperate debt , which is as good as nothing , be the fruits and sign of a bad conence , God help the good . Come , tell not mee of griping and Oppression . The world is hard , and he that hopes to thrive , must gripe as hard : What I give , I give ; and what I lend , I lend : If the way to heaven bee to turne begger upon earth , let them take it that like it , I know not what ye call Oppression . The Law is my direction ; but of the two , it is more profitable to oppresse , then to bee opprest . If debtors would bee honest and discharge , our hands were bound ; but when their failing offends my bags , they touch the Apple of my eye , and I must right them . His Punishment . BUt hah ! what voice is this that whispers in mine eare , The Lord will spoil the soul of the Oppressors , Prov. 22. 23. Pro. 21. 22. Rob not the poor , because he is poore , neither oppresse the afflicted in the gates , for the Lord wil plead their cause , and spoile the soule of those that have spoyled him . Ezek. 22. 19. The people of the land have used oppression , and exercised Robbery , and have vexed the poor and needy ; yea , they have oppressed the stranger wrongfully . Therefore I have poured out my indignation upon them , I have consumed them with the fire of my wrath . Zach. 7. 9. Execute true judgement , and shew mercy & camp●ssion on every man to his brother , and oppresse not the widow nor the fatherlesse , nor the stranger , nor the poore , and let none of you imagine evill in your hearts against his brother . But they refused to hearken ; therefore came a great wrath from the Lord of Hosts . His Proofes . Bernard , p. 1691. We ought so to care for our selves , as not to neglect the due regard of our neighbour . Bern. ibid. He that is not mercifull to another , shall not find mercy from God ; but if thou wil'st bee mercifull and compassionate , thou shalt bee a benefactor to thy owne soule . His Soliloquy . IS it wisdom in thee O my soul to covet a happinesse , or rather to account it so , that is sought for with a judgement , obtained with a Curse , and punished with damnation ; And to neglect that good which is assured with a promise , purchased with a blessing , and rewarded with a Crowne of Glory ? Canst thou hold a full estate , a good pennyworth , which is bought with the deare price of thy Gods displeasure ? Tell mee , what continuance can that Inheritance promise that is raised upon the ruines of thy Brother ? Or what mercy canst thou expect from heaven , that hast denyed all mercy to thy Neighbour O my hard-hearted soul consider , and relent : Build not an house whose posts are subject to be rotted with a curse : Consider what the God of truth hath threatned against thy cruelty ; Relent , and turn compassionate , that thou mayst be capable of his compassion on . If the desire of Gold hath hardened thy heart , let the tears of true Repentance mollifie it ; soften it with Aarons oyntment , untill it become wax to take the impression of that seale which must confirme thy Pardon . His Prayer . BUt will my God bee now entreated ? Is not my crying sin too loud for pardon ? am I not sunk too deep into the jaws of Hell , for thy strong arme to rescue ? Hath not the hardnesse of my heart made me uncapable of thy compassion ? O if my teares might wash away my sin , my head should turne a living Spring : Lord I have heard thee speake and am affraid ; the word is past , and thy judgements have found me out . Fearfulnesse and trembling are come upon mee , and the Jaws of hell have overwhelmed mee : I have oppressed thy poore , and added affliction to the afflicted , and the voyce of their misery is come before thee . They besought mee with teares , and in the anguish of their souls , but I have stopt mine ears against the cry of their complaint . But Lord , thou walkest not the ways of man , and remembrest mercy in the middest of thy wrath , for thou art good and gracious , and ready to forgive , and plenteous in compassion to all that shall call upon thee . Forgive mee O God my sins that are past , and deliver me from the guilt of my Oppression : Take from mee O God this heart of stone , and create in my breast a heart of flesh : Asswage the vehemency of my desires to the things below , and satisfie my soul with the sufficiency of thy Grace . Inflame my affections , that I may love thee with a filiall love , and incline me to relie upon thy fatherly providence : Let me account godlinesse my greatest gaine , and subdue in me my lusts after filthy lucre . Preserve me O Lord from the vanity of self-love , and plant in my affections the true love of my neighbours : Endue my heart with the bowells of compassion , and then reward me according to thy righteousnesse : Direct mee O God in the wayes of my life , and let a good Conscience be my continuall comfort . Give me a willing heart to make restitution of what I have wrongfully gotten by oppression . Grant me a lawfull use of all thy Creatures , and a thankfull heart for all thy benefits . Be mercifull to all those that groan under the burden of their owne wants , and give them patience to expect thy deliverance : Give me a heart that may acknowledge thy favours , and fill my tongue with praise and thanksgiving , that living here a new life , I may become a new creature , and being ingraffed in thee by the power of thy grace , I may bring forth fruit to thy honour and glory . The Drunkards Jubile . VVHat Complement will the severer world allow to the vacant houres of frolique-hearted youth ! How shall their free , their joviall spirits entertain their time , their friends ! What Oyle shall bee infused into the lampe of deare society , if they deny the priviledge of a civill rejoycing Cup ? It is the life , the radicall humour of united soules , whose love-digested heat even ripens and ferments the greene materialls of a plighted faith ; without the help whereof new married friendship fals into divorce , and joyn'd acquaintance soon resolves into the first Elements of strangenesse . What mean these strict Reformers thus to spend their hou●e-glasses , and bawle against our harmless Cups ? to call our meetings Riots , and brand our civil mirth with stiles of loose Intemperance ? where they can sit at a sisters Feast , devoure and gurmundize beyond excesse , and wipe the guilt from off their marrowed mouths , and cloath their surfeits in the long fustian robes of a tedious Grace : Is it not much better in a faire friendly Round ( since youth must have a swing ) to steep our soule-afflicting sorrows in a chirping Cup , then hazard our estates upon the abuse of providence in a foolish cast at Dice ? Or at a Cockpit leave our doubtfull fortunes to the mercy of unmercifull contention ? Or spend our wanton dayes in sacrificing costly presents to a fleshly Idoll ? Was not Wine given to exhilarate the drooping hearts , and raise the drowzie spirits of dejected souls ? Is not the liberall Cup the Sucking-bottle of the sons of Phebus , to solace and refresh their palats in the nights of sad Invention ? Let dry-brain'd Zelots spend their idle breaths , my cups shall be my cordialls to restore my care-befeebled heart to the true Temper of a well-complexioned mirth : My solid Braines are potent , and can beare enough , without the least offence to my distempered Senses , or interruption of my boon companions : My tongue can in the very Zenith of my Cups deliver the expressions of my composed thoughts with better sense , then these my grave Reformers , can their best advised prayers , My Constitution is potproofe , and strong enough to make a fierce encounter with the most stupendious vessell that ever sailed upon the tides of Bacchus . My reason shrinks not ; my passion burns not . His Judgement . O But my soule , I heare a threatning voyce that interrupts my language , Woe bee to them that are mighty to drinke Wine , Esa. 5. 22. Prov. 20. 1. Wine is a mocker , strong drink is raging , and whosoever is deceived thereby is not wise . Esay 5. 11. Woe be to them that rise up early in the morning to follow strong drink that continue till night , untill wine enflame them . Prov. 23. 20. Be not amongst wine-bibbers . 1 Cor. 5. 1. Now I have written unto you , not to keep company , if any that is called a brother be a drunkard , with such a one , no not to eate . His Proofs . Aug. in lib. pen . Whilst the drunkard swallows wine , wine swallowes him ; God disregards him , Angels despise him , Men deride him , vertue declines him , the devill destroyes him . Aug. ad sac . virg. Drunkennesse is the mother of all evill , the matter of all mischiefe , the wel-spring of all vices , the trouble of the senses , the tempest of the tongue , the shipwracke of chastity , the consumption of time , a voluntary madnesse , the corruption of manners , the distemper of the body , and the destruction of the soul , His Soliloquy . MY soule , it is the voice of God digested into a judgment : There is no kicking against Pricks , or arguing against a divine Truth : Pleadest thou Custome ? Custome in finne multiplies it : Pleadest thou society ? Society in the offence , aggravates the punishment : Pleadest thou help to invention ? Woe be to that barennesse that wants such shouers : Pleadest thou strength to beare much wine Woe to those that are mighty to drinke strong drinke : My soule , thou hast sinned against thy Creator in abusing that creature hee made to serve thee : Thou hast sinned against the creature , in turning it to the Creators dishonour : Thou hast sinned against thy self , in making thy comfort thy confusion . How many want that blessing thou hast turn'd into a curse ? How many thirst , whilst thou surfeitest ? What satisfaction wilt thou give to the Creator , to the Creature , to thy selfe ; against all whom thou hast transgrest ? To thy selfe , by a sober life ; to the Creature , by a right use ; to thy Creator , by a true repentance ; the way to all which , is Prayer and Thanksgiving . His Prayer . HOw truly then , O God , this heavie woe belongs to this my boasted sin ? How many judgments are comprised and abstracted in this woe , and all for mee , even me O God , the miserable subject of thy eternall wrath ; Even mee O Lord , the marke whereat the shafts of thy displeasure levell ? Lord , I was a sinner in my first conception , and in sinne hath my mother brought me forth ; I was no sooner , but I was a slave to sin , and all my life is nothing but the practise and the trade of high rebellion : I have turn'd thy blessings into thy dishonor , and all thy graces into wantonnesse : Yet hast thou been my God even from the very wombe , and didst sustaine mee when I hung upon my mothers breast : Thou hast washed mee O Lord from my pollution , but like a Swine I have returned to my mire . Thou hast glaunced into my breast the blessed motions of thy holy Spirit , but I have quenched them with the springtides of my born corruption . I have vomited up my filthinesse before thee , and like a dog have I returned to my vomit . Be mercifull O God unto me , have mercy on me O thou son of David ; I cannot O Lord expect the childrens bread , yet suffer mee to lick the crums that fall beneath their table ; I that have so oft abused the greatest of thy blessings am not worthy of the meanest of thy favors . Look , look upon me according to the goodnesse of thy mercy , and not according to the greatnesse of my offences . Give me O God a sober heart , and a lawfull moderation in the enjoyment of thy Creatures . Reclaim my appetite from unseasonable delights , lest I turn thy blessings into a curse : In all my dejections be thou my comfort , and let my rejoycing be onely in thee . Propose to mine eyes the evilnesse of my days , and make mee carefull to redeem my time : Wean me from the pleasure of vain society , and let my companions bee such as feare thee ; Forgive all such as have been partners in my sinne , and turn their hearts to the obedience of thy laws . Open their eares to the reproofs of the wise , and make them powerfull in reformation . Allay that lust which my intemperance hath inflam'd , and cleanse my affections with the grace of thy good Spirit ; make me thankfull for the strength of my body , that I may for the time to come return it to the advantage of thy glory . The Swearers Apologie . VVIll Boanarges never cease ? And will these Plague-denouncers never leave to thunder judgements in my trembling eare ? Nothing but plagues ? Nothing but judgements ? Nothing but damnation ? What have I done to make my case desperate ? And what have they not done to make my soul despaire ? Have I set up false Gods like the Egyptians ? or have I bowed before them like the Israelites ? Have I violated the Sabbath like the Libertines ? Or like cursed Cham , have I discovered my Fathers nakednesse ? Have I imbrued my hands in blood like Barabbas ? Or like Absolon defiled my fathers bed ? Have I like Jacob supplanted my elder brother ? Or like Ahab intruded into Nabals vineyard ? Have I born false witnesse like the wanton Elders ? Or like David coveted Vriahs wife ? Have I not given tithes of all I have ? Or hath my purse been hidebound to my hungry brother ? Hath not my life beene blamelesse before men ? and my demeanor unreprovable before the world ? Have I not hated Vice with a perfect hatred ? and countenanc'd Vertue with a due respect ? What meane these strict observers of my life , to ransack every action , to carp at every word , and with their sharp censorious tongues to sentence every frailty with damnation ? Is there no allowance to humanity ? No grains to flesh and blood ? Are we all Angels ? Has mortality no priviledge to supersede it from the utmost punishment of a little necessary frailty ? Come , come , my soul , let not these judgement-thunderers fright thee : Let not these qualmes of their exuberous zeal disturbe thee : Thou hast not cursed like Shimei , nor rail'd like Rabshekah , nor lied like Ananias , nor slander'd like thy accusers . They that censure thy gnats swallow their own camels . what if the luxuriant stile of thy discourse doe chance to strike upon an obvious Oath , art thou straight hurried into the bosome of a Plague ? What if the custome of a harmlesse oath should captivate thy heedlesse tongue , can nothing under sudden judgment seiz upon the ? what if anothers diffidence should force thy earnest lips into a hasty oath , in confirmation of a suffering truth , must thou be straight ways branded with damnation ? was Ioseph mark'd for everlasting death , for swearing by the life of Egypts King ? was Peter when he so denyed his master , straight damn'd for swearing , and forswearing ? O flatter not thy self my soul , nor turn thou Advocate to so high a sin : Make not the slops of Saints a precedent for thee to fall . His Arraignment . IF the rebukes of flesh may not prevail , heare then the threatening of the Spirit which saith , The Plague shalt not depart from the house of the swearer . Exod. 20. 7. Thou shalt not take the name of the Lord thy God in vain , for the Lord will not hold him guiltlesse , that taketh his name in vain . Zach. 5. 3. And every one that sweareth shal be 〈◊〉 off . Swear not at all , neither by heaven , for it is Gods throne , nor by the earth , for it is his foot stoole : But let your communication be yea , yea , nay nay , for whatsoever is more then these , commeth of evill , Mat. 5. 34. Jer. 23. 10. Because of swearing the Land mourneth . His Proofes . Aug. in Ser. The murtherer killeth the body of his brother , but the swearer murthers his own soule . Aug. in Psal. 88. It 's well that God hath forbidden man to sweare , lest by custome of swearing ( in as much as wee are apt to mistake ) we commit perjury : there 's none but God can safely sweare , because there 's no other but may be deceived . August , de Mendacio . I say unto you , Sweare not at all , lest by swearing ye come to a facility of swearing ; from a facility to a custome , and from a custome ye fell into perjury . His Soliloquie . OWhat a judgement is here ▪ How terrible ! How full of Execution ! The Plague ? the extract of all diseases ? none so mortall , none so comfortlesse ! It makes our house a Prison , our friends strangers ; No comfort but in the expectation of the moneths end : I , but this judgement excludes that comfort too , The plague shal ne'r depart from the house of the swearer ; What never ? death will give it a period : No , but it shall bee intail'd upon his house , his family : O detestable ! O destructive sin ! that leaves a Crosse upon the dores of Generations , and layes whole families upon the dust : A fin whereto , neither profit incites , nor pleasure allures , nor necessity compels , nor inclination of nature perswades ; a meer voluntary , begun with a malignant imitation , and continued with an habituall presumption . Consider O my soul , every Oath hath been a naile to wound that Saviour , whose blood ( O mercy above expression ! ) must save thee : Be sensible of thy Actions , and his sufferings : Abhor thy self in dust and ashes , and magnifie his mercy that hath turn'd this judgment from thee . Goe wash those wounds which thou hast made , with teares , and humble thy self with prayer & true repentance . His Prayer . ETernall and omnipotent God , before whose glorious name Angels , and Archangels bow and hide their faces , to which the blessed Spirits and Saints of thy triumphant church sing forth perpetuall Hallelujah's , I a poor Sprig of disobedient Adam doe here make bold to take that holy name into my sin-polluted lips : I have hainously sinned O God against thee , and against it ; I have disparaged it in my thoughts , dishonoured it in my words , profaned it in my actions , and I know thou art a jealous God , and a consuming fire , as faithfull in thy promises , so fearfull in thy judgements , I therefore fly from the dreadfufll Name of Jehovah , which I have abused , to that gracious name of Jesus , wherein thou art well pleased ; in that most sacred name O God , I fall before thee , and for his beloved sake O Lord I come unto thee . Cleanse thou my heart O God , and then my tongue shall praise thee : Wash thou my soule , O Lord , and then my lips shall blesse thee . Work in my heart a feare of thy displeasure , and give me an awfull reverence of thy Name . Set thou a watch before my lips , that I offend not with my tongue ; Let no respects intice me to be an instrument of thy dishonour ; and let thy attributes be precious in mine eyes , teach me the way of thy Precepts , O Lord , and make me sensible of all my offences : let not my sinful custome in finning against thy Name take from my guilty soule the sense of my sin : Give mee a respect unto all thy Commandements , but especially preserve me from the danger of this my bosome sin . Mollifie my heart at the rebukes of thy servants , and strike into my inward parts a feare of thy judgements : Let all my communication bee order'd as in thy presence , and let the words of my mouth bee governed by thy Spirit . Avert those judgments from me which thy Word hath threatned , and my sin hath deserved , and strengthen my resolution for the time to come ; Work in me a true godly sorow , that it may bring forth in me a newnesse of life . Sanctifie my thoughts with the continual meditation of thy Commandements , and mortifie those passions which provoke mee to offend thee . Let not the examples of others induce me to this sin , nor let the frailties of my flesh seek figleaves to cover it . Seal in my heart the full assurance of thy reconciliation , and look upon me in the bowells of compassion , that crowning my weak desires with thy all-sufficient power , I may escape this judgement which thy justice hath threatned here , and obtaine that happinesse thy mercy hath promised hereafter . The Procrastinators Remora's . TEll me no more of fasting , prayer , and death ; they fill my thoughts with dumps of Melancholy . These are no subjects for a youthful ear , no contemplation for an active soul : Let them whom sullen Age hath weaned from aery pleasures , whom wayward fortun● hath condemn'd to sighs and groanes , whom sad diseases have beslaved to drugs and diets ; let them consume the remnant of their wretched dayes in dull devotion : Let them afflict their aking soules with the untunable discourses of mortality ; Let them contemplate on evill dayes , and read sharp Lectures of their own experience : For me , my bones are full of unctious marrow , and my blood of sprightly youth : My faire and free estate secures me from the feares of fortunes frowne . My strength of constitution hath the power to grapple with sorrow , sicknesse , nay , the very pangs of death , and overcome . 'T is true , God must bee sought ; What impious tongue dare be so basely bold to contradict so known a truth ? and by repentance too : What strange impiety dare deny it ? Or what presumptuous lips dare disavow it ? But there 's a time for all things , yet none p●efixt for this , no day designed , but , At what time soever : If my unseasonable heart should seek him now , the work would bee too serious for so green a seeker . My thoughts are yet unsetled , my fancy yet too too gamesome , my judgment yet unsound , my Will unsanctified ; to seeke him with an unprepared heart is the high way not to find him , or to find him with unsetled resolution is the next way to lose him ; and indeed it wants but little of profanenesse , to bee unseasonably religious . What is once to bee done , is long to bee deliberated . Let the boyling pleasures of the rebellious flesh evaporate a little , and let me draine my boggy soul from those corrupted , inbred humors of collapsed nature , and when the tender blossomes of my youthfull vanity shall begin to fade , my setled understanding will begin to knot , my solid judgement will begin to ripen , my rightly guided will be resolved , both what to seek , and when to find , and how to prize : till then , my tender youth , in her pursuit , will bee disturb'd with every blast of honour , diverted with every f●ash of pleasure , misled by Counsell , turned back with feare , puzled with doubt , interrupted by passion , withdrawne with prosperity , and discourag'd with adversity . His Repulse . TAke heed my soule , when thou hast lost thy self in thy journey , how wilt thou finde thy God at thy journeys end ? Whom thou hast lost by too long delay , thou wilt hardly find with too late a diligence . Take time while time shall serve , that day may come wherein Thou shalt seek the Lord , but shalt not finde him , Hos. 5. 6. Esay 55. 6. Seek the Lord while he may be found , call upon him while ne is neare . Heb. 12. 17. Hee found no place for repentance , though he sought it with tears carefully . Thou fool , this night will I take thy soule from thee . Revel. 2. 21. I gave her a space to repent , but shee repented not ; Behold therefore I will cast her . His Proofs . Greg. lib. Mor. Seek God whilst thou canst not see him , for when thou seest him , thou canst not find him ; seek him by hope , and thou shalt finde him by faith : In the day of grace hee is invisible , but neare ; in the day of judgement he is visible , but far off . Ber. Ser. 24. If we would not se●k God in vaine , l●t us seek him in truth , often , and constantly , let us not seeke another in stead of him , nor any other thing with him , nor for any other thing , leave him . His Soliloquie . O My soul , thou hast sought wealth , and hast either not found it , or cares with it ; thou hast sought for pleasure , and hast found it , but no comfort in it : Thou soughtest honour and hast found it , and perchance fallen with it ; Thou soughtest friendship , and hast found it false ; society , and hast found it vaine ; And yet thy God , the fountaine of all wealth , pleasure , honour , friendship and society , thou hast slighted as a toy not worth the finding : Be wise my soule , and blush at thy own folly . Set thy desires on the right obj●ct : Seek wisdom , and thou shalt find knowledge , and wealth , and honour , and length of days : Seek heaven , and earth shall seek thee ; and deferre not thy Inquest , lest thou lose thy opportunity : to day thou maist find him , whom to morrow thou mayst seek with teares and misse : Yesterday is too late , to morrow is uncertain , to day is onely thine : I , but my soule , I feare my too long delay hath made this day too late ; fear not my soul , he that has given thee his Grace to day , will forget thy neglect of yesterday , seek him therefore by true repentance , and thou shalt finde him in thy Prayer . His Prayer . O God , that like thy precious Word art hid to none , but who are lost , and yet art found by all that seek thee with an upright heart , cast downe thy gracious eye upon a lost sheep of Israel , strayed through the vanity of his unbridled youth , and wandred in the wildernesse of his own invention . Lord , I have too much delighted in mine own ways , and have put the evil day too far from me ; I have wallowed in the pleasures of this deceitfull world , which perish in the using , & have neglected thee my God , at whose right hand are pleasures for ●vermore : I have drawn on iniquity , as with cart-ropes , and have committed evill with greedinesse : I have quencht the motions of thy good spirit ; and have delayed to seek thee by true and unfained repentance : In stead of seeking thee whom I have lost , I have withdrawne my self from thy presence when thou hast sought me . It were but justice therefore in thee to stop thine eares at my petitions , or turn my Prayers as sin into my bosome : But Lord , thou art a gracious God , and full of pity and unwearyed compassion , and thy loving kindnes is from generation to generation : Lord , in not seeking thee , I have utterly lost my self , and if thou find me not , I am lost for ever , and if thou find me , thou canst not but find me in my sins , and then thou find'st me to my owne destruction . How miserable O Lord is my condition ! How necessary is my confusion ! that have neglected to seek thee , and therefore am afraid to bee found of thee . But Lord , if thou look upon the all-sufficient merits of thy Son , thy justice will bee no loser in shewing mercy upon a sinner ; In his name therefore I present my self before thee ; in his merits I make my humble approach unto thee ; in his name I offer up my feeble Prayers ; for his merits grant me my petitions . Call not to minde the rebellions of my flesh , and remember not O God the vanities of my youth ; Inflame my heart with the love of thy presence , and relish my meditations with the pleasure of thy sweetnesse . Let not the consideration of thy justice overwhelm me in despaire , nor the meditation of thy mercy perswade mee to presume . Sanctifie my will by the wifdome of thy Spirit , that I may desire thee as the chiefest good . Quicken my desires with a fervent zeale , that I may seeke my Creator in the dayes of my youth ; ●each mee to seeke thee according to thy will , and then bee found according to thy promise , that living in mee here by thy grace , I may hereafter raign with thee in glory . The Hypocrites prevarication . THere is no such stuffe to make a cloake on as Religion ; nothing so fashionable , nothing so profitable ; it is a Livery , wherein a wise man may serve two Masters , God and the world , and make a gainefull service by either : I serve both , and in both my selfe , in prevaricating with both . Before man none serves his God with more severe devotion , for which , among the best of men I work my own ends , and serve my self . In private I serve the world , not with so strict devotion , but with more delight , where fulfilling of her servants lusts I work my end , and serve my self ; The house of Prayer who more frequents then I ? in all Christian duties who more forward then I ? I fast with those that fast , that I may eat with those that eat : I mourne with those that mourne : No hand more open to the Cause then mine ; and in their families none prayes longer and with louder zeale : Thus when the opinion of a holy life hath cryed the goodnesse of my Conscience up , my trade can lack no custome , my wares can want no price , my words can need no credit , my actions can lack no praise . If I am covetous , it is interpreted providence ; if miserable , it is counted temperance ; if melancholy , it is construed godly sorrow ; if merry , it is voted spirituall joy ; if I bee rich , 't is thought the blessing of a godly life ; if poor , supposed the fruit of conscionable dealing ; if I be well spoken of , it is the merit of holy conversation ; if ill , it is the malice of Malignants ; thus I sail with every winde , and have my end in all conditions . This Cloake in Summer keepes mee cool , in winter warm , and hides the nasty Bag of all my secret lusts : Under this Cloake I walk in publik fairly , with applause , and in private sin-securely , without offence , and officiate wisely without discovery ; I compasse sea and land to make a Proselyte , and no sooner made , but hee makes me . At a Fast I cry Geneva , and at a Feast I cry Rome . If I be poor , I counterfeit abundance to save my credit ; if rich , I dissemble poverty to save charges . I most frequent Schismaticall Lectures , which I find most profitable , from whence learning to divulge and maintaine new doctrines , they maintaine mee in suppers thrice a weeke ; I use the help of a lie , sometimes as a Religious stratagem to uphold the Gospel , and I colour oppression with Gods judgement executed upon the wicked . Charity I hold an extraordinary duty , therefore not ordinarily to be performed . What I openly reprove abroad for my own profit , that I secretly act at home , for my owne pleasure . His Woe . BUt stay , I see a handwriting in my heart damps my soul , 't is charactered in these sad words , Woe be to you hypocrites , Mat. 23. 13. The triumphing of the wicked is short , and the joy of the bypocrite is but for a moment , Job 20. 5. Job 15. 34. The congregation of the hypocrites shall be desolate . Psal. 11. 9. An hypocrite with his mouth destroyeth his neighbor , but through knowledge shall the just be delivered . Luke 12. 1. Beware of the leaven of the Pharisc●s , which is hypocrisie . Job 36. 13. The hypocrites in heart heape up wrath , they die in their youth , and their life is amongst the unclean . His Proofes . Salvian . de Gubern . Dei . l. 4. The hypocrites love not those thing ▪ they professe , and what they pretend in words , they disclaime in practise ; their sin is the more damnable , because ushered in with pretence of piety , having the greater guilt , because it obtaines a goodly repute . Hieron. Ep. Endeavour rather to be , then to be● thought holy ; for what profits i● thee to be thought to be what th●● art not ? and that man doubles hi● guilt , who is not so holy as the world thinks him , and counterfeit● that holinesse which he hath not . His Soliloquie . HOw like a living Sepulcher did I appeare ! without , beautified with gold and rich inventions ; within , nothing but a loathed corruption ; so long as this fair Sepulcher was clos'd , it past for a curious Monument of the Builders Art , but being opened by these spirituall Keyes , 't is nothing but a Recepta●le of offensive putrefaction : In what a nasty dungeon hast thou my soule , so long remain'd unstifled ? How wer 't thou wedded to thy owne corruptions , that couldst endure thy unsavoury filthinesse ? The world hated me , because I seemed good ; God hated mee , because I onely seemed good : I had no friend but my self , and this friend was my bosome enemy : O my soul , is there water enough in Iordan to clense thee ? Hath Gilead Balme enough to heale thy superannuated sores ? I have sinned , I am convinced , I am convicted ; Gods mercy is above Dimensions , when sinners have not sinned beyond repentance : art thou my soule truly penitent for thy sin ? Thou hast free interest in his mercy ; fall then my soule before his Mercy seat , and he will crown thy penitence with his pardon . His Prayer . O God! before the brightnes of whose All-discerning eye , the secrets of my hearts appeare , before whose cleare omniscience the very entralls of my soul lie open , who art a God of righteousnesse and truth , and lovest uprightnesse in the inward parts : How can I chuse but feare to thrust into thy glorious presence , or move my sinfull lips to call upon that Name which I so often have dishonoured , and made a Cloake to hide the basenesse of my close transgressions ? Lord , when I look into the progresse of my filthy life , my guilty conscience calls mee to so strict account , and reflects to mee so large an Inventory of my presumptuous sins , that I commit a greater sinne in thinking them more infinite then thy mercy . But Lord , thy mercies have no date , nor is thy goodnesse circumscribed . The gates of thy compassion are alwayes open to a broken heart , and promise entertainment to a contrite spirit ; the burthen of my sinnes is grievous , and the remembrance of my hypocrisie is intolerable : I have sinned against thy Majesty with a high hand , but I repent mee from the bottome of an humble heart : As thou hast therefore given mee sorrow for my sinnes , so crowne that gift in the freenesse of remission : Bee fully reconcil'd to me , through the all-sufficient merits of thy Sonne my Saviour , and seal in my afflicted heart the full assurance of thy gratious favour : Be thou exalted O God above the heavens , and let mee praise thee with a single heart ; cleanse thou my inward parts O God , and purifie the closet of my polluted soul ; fix thou my heart O thou searcher of all secrets , and keep my affections wholly to thee . Remove from mee all by and base respects , that I may serve thee with an upright spirit : take not the word of trueth out of my mouth , nor give me over to deceitfull lips : Give mee an inward reverence of thy Majesty , that I might openly confesse thee in the truth of my sincerity . Be thou the only object , and end of all my actions , and let thy honour be my great reward : Let not the hopes of filthy lucre , or the praise of men incline mee to thee , neither let the pleasures of the world , nor the feares of any losse entice me from thee . Keep from mee those judgements my hypocrisie hath deserved , and strengthen my resolution to abhorre my former life : Give mee strength O God to serve thee with a perfect heart in the newnesse of life , that I may bee dellvered from the old man , and the snares of death : then shall I praise thee with my entire affections , & glorifie thy name for ever and e●r . The Ignorant mans faltering . YOu tell mee , and you tell me that I must be a good man , and serve God , and doe his will ; and so I doe for ought I know : I am sure I am as good as God has made mee , and I can make my self no better , so I cannot : And as for serving God , I am sure I go to Church as well as the best in the Parish , though I bee not so fine ; and I make no question , if I had better cloathes , but I should doe God as much credit as another man , though I say it : And as for doing Gods will , I befhrew mee , I leave that to them that are booke-learn'd , and can doe it more wisely : I beleeve the Vicar of our Parish can doe it , and has done it too , as well as any within five miles of his head , and what need I trouble my selfe to doe what is so well done already ? I hope hee being so good a Churchman , and so great a Schollard , and can speake Latine too , would not leave that to so simple a man as I. It is enough for mee to know , that God is a good man ; and that the ten Commandements are the best prayers in all the book , unlesse it be the Creede . And that I must love my neighbour as well as he loves mee , and for all other Quilicoms , they shall never trouble my braines , an grace a God . Let mee goe a sundayes and serve God , obey the King , ( God blesse him ) doe no man no wrong , say the Lords Prayer every morning and evening ; follow my worke , give a Noble to the poore at my death , and then say Lord have mercy upon mee , & go away like a Lambe , I make no question but I shall deserve heaven as well as hee that weares a gayer coate : But yet I am not so ingrant neither , nor have not gone so often to Church , but I know Christ died for mee too , as well as for any other man : I 'de bee sorry else ; and that , next to our Vicar , I shall goe to heaven when a I am dead as soone as another ; nay more , I know there bee two Sacraments , bread and wine , and but two , ( though the Papists say there be six or seven ) and that I verily beleeve I shall be saved by those Sacraments , and that I love God above all , or else 't were pity of my life , and that when I am dead and rotten ( as our Vicar told mee ) I shall rise again and be the same man I was . But for that , hee must excuse mee , till I have better sartifaction ; for all his learning , hee cannot make me such a fool , unlesse he shew me a better reason for 't , then yet he has done . His Award . BUt one thing hee told mee , now I think on 't , troubles me woundly , namely , that God is my Master , all which I confesse ; and that I must do his will ( whether I know how to doe it or no ) or else it will goe ill with me : I le read it ( he said ) out of Gods Bible , and I shall remember the words so long as I have a day to live , which are these , Hee that knoweth not his masters will , and doth things worthy of stripes , shall be beaten with few stripes , Luke 12. 48. 1 Cor. 14. 20. Brethren be not children in understanding , howbeit in malice be ye children , but in understanding be men . His Proofs . 1 Cor. 15. 34. Awake to righteousnesse and sin not , for some have not the knowledge of God , I speak it to your shame . Ephes 4. 18. Walk not in the vanity of your minds having the understanding darkened , being alienated from the life of God , through the Ignorance which is in you , because of the blindnesse of your hearts . Levit. 5. 17. And if a soule sin and commit any of these things which are forbidden to be done by the Commandments of the Lord , though be wis● it not , yet is hee guilty , and shall beare his iniquity . 2 Thes. 1. 7 , 8. The Lord Jesus shall bee revealed from heaven , with his mighty Angels , in flaming fire , taking vengeance on them that know not God . Greg. Mag. Moral . It is good to know much , and to live well ; but if we cannot attain both , it is better to desire piety then wisdome , for knowledge makes no man happy , nor doth blessednesse consist in intellectuals . The onely brave thing is a religious life . Just . Mart. Resp. ad orthod. To sin against knowledge , is so much the greater offence then an ignorant trespasse , by how much the crime which is capable of no excuse ▪ is more hainous then the fault which admits a tolerable plea . His Soliloquie . HOw wel it had been for thee O my soule , if I had bookelarnd ; Alas I cannot read , and what I heare , I cannot understand ; I cannot profit as I should ; and therefore cannot be as good as I would , for which I am right sorry : That I cannot serve as wel as my betters , hath bin often a great griefe to mee , and that I have beene so ignorant in good things , hath been a great heart-breaking unto mee : I can say no prayers for want of knowledge to read , but Our Father , and the Creed : But the comfort is , God knows my heart , but I trust in God [ Our Father ] being made by Christ himselfe , will be enough for mee that know not how to make a better . I endeavour to doe all our Vicar bids me ; and when I receive the Communion , I truly forgive all the world for a fortnight after , or such a matter , but then some old injury makes mee forget my selfe , but I cannot help it , an my life should lie on t . O my ingrant soule , what shall I doe to bee saved ? All that I can say , is , Lord have mercy upon me ; and all that I can doe , is , but to doe my good will , and that I le doe with all my heart , and say my prayers too as well as God will give me leave , an grace a God . His Prayer . O God the Father of heaven have mercy upon me miserable sinner ; I am , as I must needs confesse , a sinfull man , as my forefathers were before mee : I have heard many Sermons , and have had many good lessons from the mouths of painfull Ministers , but through the dulnesse of my understanding , and for want of learning I have not profited so much as else I should have done : spare me therefore O God , spare me whom thou hast redeemed with thy pretious blood , and bee not angry for ever : I must confesse the painfulnesse of my calling , and the heavinesse of my own nature hath taken from mee the delight of hearing thy Word , and the ignorance of learning which I was never brought up to , hath kept me from reading it , that insomuch , in stead of growing better I feare I have grown worse and worse ; and have bin so far from doing thy will , that I doe not understand what thy will is very well . But thou O mercifull God that didst reveale thy self to poore Shepherds and Fishermen that had no more learning then I , have mercy upon me for Jesus Christ his sake . Thou that hast promised to instruct the simple , and to lead the ignorant into thy way , be good and mercifull to mee I beseech thee ; Thou that drawest the needy out of the dust , and the poore out of the dunghill , give me the knowledge of thy will , and teach me how to serve thee : Take from me the drowzinesse of my heart , open mine eyes that I may see the truth , and mine eares that I may understand thy Word , and strengthen my memory that I may lay it up in my heart , and shew it in my life and vocation , to thy glory and my comfort , and the comfort of my friends . Lord write thy wil in my heart , that when I know it , I may doe it willingly : O teach mee what thy pleasure is , that I may doe my best to performe it . Give mee faith to lay hold of Christ , who died for me , that after I am dead , I may arise againe , and live with him . Give me a good heart that I may deale honestly with all men , and do as I would be done to . Blesse me in my calling , and prosper the labour of my hands , that I may have enough to feed me and cloath me , and to give to the poore . Mend all that is amisse in mee , and expect from me according to the measure thou hast given mee . Forgive mee all my sins , and make mee willing to please thee , that living a good life , I may make a gratious death , and so at last I may come to heaven and live for ever , for Jesus Christ his sake , Amen . The slothfull mans slumber . O What a world of Curses , the eating of the forbidden fruit hath brought upon mankind ! and unavoidably entail'd upon the sons of men ! Among all which no one appeares to mee more terrible and full of sorrow , and bewraying greater wrath , then that insufferable , that horrible punishment of labour , and to purchase Bread with so extreame a price as sweat : But O what hap , what happinesse have they , whose dying Parents have procured a quiet fortune for their unmolested Children , and conveigh'd descended rents to their succeeding heirs , whose easie and contented lives may sit and suck the sweetnesse of their cumberless estates , and with their folded hands enjoy the delicates of this toilsome world ! How blessed , how delicious are those easie morsells , that can finde the way to my soft palat , and then attend upon the wanton leasure of my silken slumbers , without the painfull practise of my bosome-folded hands , or sad contrivement of my studious and contracted Brows ! Why should I tire my tender youth , and torture out my groaning dayes in toyle and travell ? and discompose the happy peace of my harmonious thoughts with painfull grinding in the common mill of dull mortality ? Why should I rob my craving eyelids of their delightfull rest , to cark and care and purvey for that Bread which every work-abhorring vagabond can finde of Almes at every good mans doore ? Why should I leave the warm protection of my care-beguiling Doune , to play the droyling drudge for daily food , when the young empty Ravens ( that have no hands to worke , nor providence , but heaven ) can call and be supplyed ? The pale fac'd Lilly , and the blushing Rose , neither spinnes nor sows , yet Princely Solomon was never robed with so much glory . And shall I then afflict my body , and beslave my heaven-born soule to purchase Rags to cloath my nakednesse ? Is my condition worse then Sheep , ordain'd for slaughter , that crop the springing grasse , cloath'd warme in soft Arrayment , purchas'd without their Providence or pains ? Or shall the Pamper'd Beast that shines with fatnesse , and grows wanton through his carefull Groomes indulgence , find better measure at the worlds too partiall hands then I ? Come , come , let those take pains that love to leave their names inrol'd in memorablemonuments of parchment ; the day has grief enough without my helpe ; and let To morrowes shoulders beare to morrows burthens . BUt stay my soule , O stay thy rash resolves , take heed whilst thou avoid the punishment of sin , labour , thou meet not the reward of idlenesse , a judgement ; The idle foule shall suffer hunger , Prov. 19. 15. Eccles. 10. 18. By much slothfulnes the building decayeth , and through idlenesse of the hands the house droppeth thorough . Exod. 16. 49. Behold , this was the iniquity of thy sister Sodome , pride , fulnesse of Bread , and abundance of idleness was in her , and in her daughters , neither did shee strengthen the hand of the poore and needy . Prov. 6. 6 , 7 , 8. Go to the Pismire O sluggard , behold her wayes , and be wise . For she having no guide , governour , nor ruler , prepareth her meat in Summer , and gathereth her food in harvest . His Proofes . Nilus in Paraenes . Idlenesse is the wombe or fountain of all wickednesse ; for it consumes and wasts the riches and vertues which we have already , and disinables us to get those we have not . Nilus in Paraen . Woe be to the idle soule , for he shall hunger after that which his riot consumed . His Soliloquy . HOw presumptuously hast thou my soul , transgrest the expresse Commandement of thy God! How hast thou dasht thy self against his judgements ! How hath thy undeserving hand usurpt thy diet , and wearest on thy back the wages of the painefull soule ! Art thou not condemned to Rags , to Famine , by him whose law commanded thee to labour ? And yet thou pamper'st up thy sides with stollen food , and yet thou deck'st thy wanton body with unearn'd ornaments ; whiles they that spend their daily strength in their commanded callings ( whose labour gives them interest in them ) want Bread to feed , and Rags to cloath them . Thou art no young Raven my soule , no Lilly : Where ability to labour is , there providence meets action , and crowns it : He that forbids to cark for to morrow , denies Bread to the Idlenesse of to day : Consider , O my soule thy owne delinquency , and let imployment make thee capable of thy Gods protection : The Bird that sits , is a faire mark for the Fowler , while they that use the wing escape the danger ; follow thy calling , and heaven will follow thee with his Blessing : What thou hast formerly omitted , present repentance may redeeme , and what judgements God hath threatned , early Petitions may avert . His Prayer . MOst great and most glorious God , who for the sin of our first parents hast condemned our fraile bodies to the punishment of labour , and hast commanded every one a Calling and a Trade of life , that hatest idlenesse as the root of evill , and threatnest poverty to the slothfull hand ; I thy poore suppliant convicted by thy judgments and conscious of my own transgression , fly from my self to Thee , and humbly appeale from the high Tribunall of thy Justice , and seek for refuge in the Sanctuary of thy Mercy : Lord , I have led a life displeasing to thee , and have been a scandall to my profession ; I have slighted those Blessings which thy goodnesse hath promised to a conscionable calling , and have swallowed downe the Bread of idlenesse ; I have impaired the Talent thou gavest me , and have lost the opportunity of doing much good● I have filled my heart with idle imaginations , and have laid my selfe open to the lusts of the flesh● I have abused thy favours in the misexpending of my precious time , and have taken no delight in thy Sabbaths ; I have doted too much on the pleasures of this world , and like a Droane have fed upon the hony of Bees . If thou O God shouldst be extreme to search my wayes with too severe an eye , thou couldst not choose but whet thy indignation , and powre the vialls of thy wrath upon me : look therefore not upon my sins , O Lord , but through the merits of my Saviour , who hath made a full satisfaction for all my sins : what through my weaknesse I have fail'd to doe , the fulnesse of his sufferings hath most exactly done ; In him O God in whom thou art well pleased , and for his sake bee gracious to my sin ; Alter my heart and make it willing to please thee , that in my life I may adorne my profession : Give me a care and a conscience in my calling , and grant thy blessing to the lawfull labours of my hand ; Let the fidelity of my vocation improve my Talent , that I may enter into my Masters joy ; Rouze up the dulnesse and deadnesse of my heart , and quench those flames of lust within mee . Assist mee O God in the redemption of my time , and deliver my soule from the evilnesse of my dayes ; Let thy Providence accompany my moderate endeavours , and let all my employments depend upon thy Providence , that when the labours of this sinfull world shall cease , I may feel and enjoy the benefit of a good conscience , and obtain the rest of new Jerusalem in the Eternity of glory . The proud mans Ostentation . I 'Le make him feel the weight of displeasure , and teach him to repent his saucy boldnesse : How dare his basenesse once presume to breath so near my person , much more to take my name into his dunghill mouth ? me thinks the lustre of my sparkling eye might have had the power to astonish him into good manners , and sent him backe to cast his minde into a fair Petition , humbly presented with his trembling hand . But thus to presse into my presence , to presse so neer my face , and then to speake , and speake to me , as if I were his equall , is more then sufferable : The way to be contemn'd is to digest contempt , but he that would be honour'd by the vulgar must wisely keep a distance : A countenance that 's reserv'd breeds fear and observation : but affability and too easie an accesse makes fooles too bold , and reputation cheap : What price I set upon my owne deserts , instructs opinion how to prize me : That which base ignorance miscalls thy pride , is but a conscious knowledge of thy merits : dejected soules craven'd with their own distrusts , are the worlds Footballs to be kickt and spurnd ; but brave and true heroick spirits , that know the strength of their owne worth , shall baffold basenesse , and presumption into a reverentiall silen●e , and spi●e of envie flourish in an honourable repute Come then my soule advance thy noble , thy ub●imer thoughts , and prize thy ●elf according to tho●e parts , which all may wonder at , ●ew imitate , but none can equall : Let not the insolent affronts of vassals interrupt thy Peace , nor seem one scruple lesse then what thou art : Be thou thy selfe , respect thy selfe , receive thou honour from thy selfe , Rejoyce thy self in thy self , and prize thy selfe for thy selfe ; Like Cesar admit no equall and like Pompey acknowledge no superiour . Be covetous of thine owne Honour , and hold anothers glory as thy injury . Renounce humilitie as an Heresie in reputation , and meeknesse as the worst disease of a true-bred noble Spirit ; Disparage worth in all but in thy selfe , and make anothers infamy a foyl to magnifie thy glory . Let such as have no reason to be proud , be humbled of necessity , and let them that have no parts to value , be despondent . But as for thee , thy Cards are good , and having skill enough to play thy hopefull Game , vie boldly , conquer and triumph . His Desolation . BUt stay my soule , the Trump is yet unturn'd , boast not too soon , nor call it a faire day till night , the turning of a hand may make such alterations , in thy flattering fortunes , that all thy glorious expectations may chance to end in losse , and unsuspected ruine . That God which thrust that Babylonian Prince from his Imperiall Throne , to graze with beasts , hath said , The Lord will destroy the house of the proud , Prov. 15. 25. Prov. 11. When pride cometh , then cometh shame , but with the lowly is wisedome . Ier. 11. 15. Heare ye , and give eare , and be not proud , for the Lord hath spoken . Esay 2. 12. The day of the Lord of Hosts shall be upon every one that is proud , and lofty , and upon every one that is lifted up , and he shall be brought low . Prov. 16. 5. Every one that is proud in heart is abomination to the Lord . St. James . God rejecteth the proud , and giveth grace to the simple . His Proofs . Isidor . Hispal . Pride made Satan fall from the highest heaven , therefore they that pride themselvs in their virtues , imitate the Devill ; and fall more dangerously , because they aspire and climbe to the highest pitch , from whence is the greatest fall . Greg. Mor. Pride grows stronger in the root whilst it braves it selfe with presumptuous advances , yet the higher it climbes the lower it fals : for he that heightens himselfe by his owne pride , is alwaies destroyed by the judgement of God . His Soliloquy . HOw wert thou muffled O my soule ! How were thine eies blinded with the corruption of thine owne heart ! When I beheld my selfe by my own light , I seem'd a glorious thing ; My sunne knew no eclipse . and all my imperfections were gilded over with vain-glory : But now the day-spring from above hath shind upon my heart , and the diviner light hath driven away those foggy mists ; I finde my selfe another thing : My Diamonds are all turn'd Pebbles , and my glory is turnd to shame . O my deceived soule , how great a darknesse was thy light ? The thing that seemd so glorious , and sparkled in the night , by day appeares but rotten wood : and that bright Glow-worme , that in darknesse out shined the Chrysolue , is by this new-found light no better then a crawling worm : How inseparable O my soule is pride and f●lly which like Hippocrates twins still live and die together ? It blinds the eye , befools the judgement , knows no superiours , hates equals , disdaines inferiours , the wisemans scorne , and the fooles Idoll ; Renounce it O my soule , lest thy God renounce thee ; He that hath threatned to resist the proud , hath promised to give grace to the humble and what true Repentance speaks , free mercy heares and crownes . His Prayer . O God the fountain of all true Glory , and the giver of all free grace , whose Name is onely honourable , and whose workes are onely glorious , that shewest thy wayes to be meek , and takest compassion upon an humble spirit , that hatest the presence of a lofty eye , and destroyest the proud in the imaginations of their hearts , vouchsate , O Lord , thy gracious eare and hear the sighing of a contrite heart : I know O God the quality of my sin can look for nothing but the extremity of thy wrath : I know , the crookednesse of my condition can expect nothing but the Fornace of thy indignation ; I know , the insolence of my corrupted nature can hope for nothing but the execution of thy judgements : Yet Lord , I know withall , thou art a gracious God , of evill repenting thee , and slow to wrath ; I know thy nature and property is to shew compassion ; apt to conceive but readier to forgive : I know thou takest no pleasure in destruction of a sinner , but rather that hee should repent and live : In confidence and full assurance whereof I am here prostrate on my bended knees , and with an humbleheart : Nor doe I presse into thy holy presence , trusting in my own merits , lest thou shouldest deale by me as I have dealt by others , but being encouraged by thy gracious invitation , and heavy laden with the burthen of my sinnes , I come to thee O God , who art the refuge of a wounded soule , and the Sanctuary of a broken spirit : Forgive , O God , forgive me , what is past recalling , and make me circumspect for the time to come : Open mine eyes that I may see how vaine a thing I am , and how polluted from my very birth : Give me an insight of my owne corruptions , that I may truly know , and loath my selfe . Take from me all vaine-glory , and self love , and make me carelesse of the worlds applause : Endue me with an humble heart , and take this haughty spirit from me ; Give me a true di●covery of my owne merits , that I may truely fear and tremb●e at thy judgements . Let not the worlds contempt deject me , nor the disrespects of man dismay me . Take from mee O God a scornfull eye and curb my tongue that speaks presumptuous things : Plant in my heart a brotherly love , and cherish in me a charitable affection ; Possesse my my soule with patience O God . and establish my heart in the feare of thy name , that being humbled before thee in the meeknesse of my spirit , I may be exalted by thee through the freenesse of thy Grace , and crowned with thee in the Kingdome of Glory . The Covetous Mans care . BEleive me , the Times a●e hard and dangerous : Charity is grown cold , and friends uncomfortable ; an empty Purse is full of sorrow , and hollow Bags make a heavy heart : Poverty is a civill Pestilence , which frights away both friends and kindred , and leaves us to a Lord have mercy upon us : It is a sicknes very catching and infectious , and more commonly abhord then cured : The best Antidote against it is Angelico , and Providence , and the best Cordiall is Aurum potabile . Gold-taking fasting is an approved soveraigne . Debts are all humours , and turne at last to dangerous obstructions ; Lending is a meer consumption of the radicall humour , and if consumed , brings a patient to nothing . Let others trust to Courtiers promises , to friends performances , to Princes favours ; Give me a Toy call'd Gold give me a thing call'd Mony . O blessed Mammon , how extreamly sweet is thy all-commanding presence to my thriving soule ! In banishment thou art my deare companion ; In captivity , thou art my precious ransome . In trouble and vexation thou art my dainty rest . In sicknes , thou art my health ; In griefe , my only joy ; in all extremity , my only trust : Vertue must vaile to thee ; Nay Grace it self not relisht with thy sweetnes would even displeas the righteous palates of the sons of men . Come then my soul , advise , contrive , project : Go , compasse Sea , and Land : leave no exploit untryed , no path untrod , no time unspent ; afford thine eyes no sleep , thy head no rest : Neglect thy ravenous belly , uncloath thy backe ; deceive , betray , sweare and forsweare to compasse such a friend , If thou be base in birth , 't will make thee honorable ; If weak in power , it will make thee formidable : Are thy friends few ? It will make them numerous . Is thy cause bad ? It wi●l make thee Advocates . True wisedom is an excellent help , in case it bend this way ; and learning is a gentile Ornament if not too chargeable : yet by your leave they are but estates for term of life : But everlasting Gold , if well advantag'd will not onely blesse thy da●es , but thy surviving children from generation to g●neration . Come come et others fill their br●ines with deare bought wit , turn their pence in●o expence●ull charity , and store their bosomes with unprofitable p●ety , let them lose all to save their ●maginary consciences , and begger them●elves at home to be thought honest abroad ; Fill thou thy ●agg●s and barnes , and ay up for many ye●rs and take thy rest . His Proofs . BUt O my soule , what follows , wounds my heart and strikes me on my knees . Thou foole , this night will I take thy soul from thee , Luk. 12 , 20. Matth. 6. 24. Ye cannot serve God and Mammon . Job 20. 15. He hath swallowed down riches , and he shall vomit them up again : God shall cast them out of his belly . Prov. 15. 17. He that is greedy of gaine troubles his own house , but he that hateth gifts shall live . 2 Pet. 2. 3. Through covetousnesse they shall with feigned wo●ds make merchandize of you , whose judgement now of a long time ling●eth not , and whose damnation slumbreth not . Nilus in Paraenes . Woe to the covetous , for his riches forsake him , and hell fire takes him . Augustine O thou covetous man , why dost thou treasure up such hidden mischiefe ? why dost thou dote on the Image of the King stamped on coine , and hatest the Image of God that shines in men ? Augustine . The riches which thou treasurest up are lost , those thou charitably bestowest , are truly thine . His Soliloquy . VVHat thinkst thou now my soule ? If the judgement of holy men may not inform thee , let the judgements of thy angry God en●orce thee : Weigh thy owne carnall effections with the sacred Oracles of heaven , and light and darknesse are not more contrary . What thou approvest , thy God condemnes ; What thou desirest , thy God forbids : Now my soul , if Mammon be God , follow him ; if God be God , adhere to him ; Thou canst not serve God and Mammon . If thy conscience feele the hook , nibble no longer . Many sinnes leave thee in the way , this followes thee to thy lives end ; the root of evill , the canker of all goodnesse : It blinds Justice , poysons Charity , strangles Conscience , beslave● the affections , betrayes friendship , breaks all relations : It is a root of the Devils owne planting ; pluck it up : Think not that a pleasure which God hath threatned ; nor that a blessing which heaven hath cursed : Devoure not that which thou or thy heire must vomit up : Be no longer possest with such a Devill , but cast him out : and if he be too strong , weaken him by Fasting , and exorcize him by Prayer . His Prayer . O God that art the fulnesse of all riches , and the magazeen of all treasure in the enjoyment of whose favour the smalest morsell is a rich inheritance , and the coursest poulse is a large portion ; without whose blessing the greatest plenty enriches not , and the highest diet nourishes not : How have I ( an earthworm and no man ) fixt my whole heart upon this transitory world , and neglected thee the only desirable good ! I blush O Lord , to confesse the basenesse of my life , and am utterly asham'd of my own foolishnesse : I have placed my affections upon the nasty Rubbish of this world , and have slighted the inestimable Pearl of my Salvation ; I have wallowed in the mire of my inordinate desires , and refused to bee washt in the streams of thy compassion ; I have put my confidence in the faithfulnesse of my servant , and have doubted the providence of thee my gratious Father ; I have served unrighteous Mammon with greedinesse , and have preferred drosse and dung before the pearly gates of New Jerusalem . Thou hast promised to be all in all to those that fear thee , and not to fail the soul that trusts in thee ; but I refused thy gratious offer , and put my confidence in the vanity of the Creature : But gratious God ▪ to whom true Repentance never comes unseasonable , that findest an eare when sinners finde a tongue regard the contrition of a bleeding heart , and withdraw not thy mercy from a pensive soule . Give mee new thoughts O God , and with thy holy Spirit new mould my desires : inform my will and sanctify my affections , that they may rellish thy sweetnesse with a full delight : Create in me O God a spirituall sense , that I may take pleasure in things that are above : Give mee a contented thankfulnesse for what I have , that I may neither in poverty forsake thee , nor in plenty forget thee ; Arm me with a continuall patience , that I may chearfully put my trust in thy providence : Moderate my care for momentary things , that I may use the world as if I used it not : Let not the losse of any earthly good too much deject me , lest I should sinne with my lips , and charge thee foolishly : Give me a charitable hand O God , and fill my heart with brotherly compassion , that I may chearfully exchange the corruptible treasure of this world into the incorruptible riches of the world to come , and proving a faithfull steward in thy spirituall houshold , I may give up my account with joy , and be made partaker of thy eternall joy in the Kingdome of thy glory . The Self-lovers Self-fraud . GOd hath required my heart , and he shall have it : God hath commanded truth in the inward parts , and he shall be obeyed : My soule shall prayse the Lord , and all that is within me , and I will serve him in the strength of my desires . And in common Cases the tongues profession of his Name is no lesse then necessary : But when it lies upon a life , upon the saving of a livelyhood , upon the flat undoing of a reputation , the case is altered : My life is deare , my faire possessions pretious , and my reputation is the very Apple of mine eye . To save so great a stake , me thinks equivocation is but veniall , if a sinne . ●f the true loyalty of mine heart stands sound to my Religion and my God ; my well-informed Conscience tels me that in such extremities my frighted tongue may take the priviledge of a Salvo or a mentall reservation , if not in the expression of a faire compliance . What ? shall the reall breach of a holy Sabbath , dedicated to Gods highest glory , be tolerated for the welfare of an Oxe ? May that breach be set upon the score of mercy , and commended above sacrifice for the savegard of an Asse ? And may I not dispence with a bare lippe deniall of my urg'd Religion for the necessary preservation of the threatned life of a man ? for the saving of the whole livelyhood and subsistence of a Christian ? What ? shall I perish for the want of ●ood , and die a Martyr to that foolish conscience which forbids me to rub the eares of a little standing Corne ? Iacob could purchase his sick fathers blessing with a down-right lie , and may I not dissemble for a life ? The young mans great possessions taught his timerous tongue to shrink from and decline his hearts profession , and who could blame him ? Come , if thou freely give thy house , canst thou in conscience be denied a hiding room for thy protection ? The Syrian Captain ( he whose heart was fixt on his now firme resolv'd , and true devotion ) reserved the house of Rimmon for his necessary attendance , and yet went in peace . Peter ( upon the rock of whose confession , the Church was grounded ) to save his liberty , with a false , nay with a perjur'd tongue ; nay more , at such a time when as the Lord of life ( in whose behalf he drew his sword ) was questioned for his innocent life , denied his Master ; and shall I be so great an unthrift of my blood , my life , to lose it for a meere lippe-deniall of that Religion which now is setled and needs no blood to seale it ? His Retribution . BUt stay ! my conscience checks me , there 's a judgement thunders ; Hark ; He that denies me before men , him will I deny before my Father which is in heaven , Matth. 10. 33. 2 Tim. 3. 1 , 2. Know that in the latter dayes perillous times shall come : For men shall be lovers of their owne selves . Isai. 45. 23. I have sworn by my selfe , the word is gone out of my mouth in righteousnesse , and shall not returne , that unto me every knee shall bow , and every tongue shall sweare . Rom. 10. 10. With the heart man beleeveth unto righteousnesse , and with the mouth confession is made to salvation . Luke 9. 26. Whosoever shall be ashamed of me and my words , of him shall the Son of man be ashamed , when he shall come in Glory . His Proofs . Augustine . The love of God and the world are two different things ▪ if the love of this world dwell in thee , the love of God forsakes thee ; renounce that , and receive this , it 's fit the more noble love should have the best place and acceptance . Theoph. It is n●t enough onely to beleeve with the heart , for God will have us confess with our mouth ; every one that confesses Christ is God , shall finde Christ professing to the Father that that man is a faithfull servant ; but those that deny Christ shall receive ( that fearful doom Nescio vos ) I know you not . His Soliloquy . MY soule , in such a time as this when the civill Sword is warme with slaughter , and the wasting kingdom welters in her blood , wouldst thou not give thy life to ransome her from ruine ? Is not the God of heaven and earth worth many kingdomes ? Is thy welfare more considerable then his glory ? dar'st thou deny him for thy owne owne ends , that denied thee nothing for thy good ? Is a poore clod of earth we call Inheritance , prizable with his greatnesse ? Or a puffe of breath we call life , valuable with his honour , in comparison of whom the very Angels are impure ? Blush O my soule at thy owne guilt : He that accounted his blood , his life not worth the keeping to ransome thee a wretch , lost by thy own rebellion , deserves he not the abatement of a lust , to keep him from a new crucifying ? My soule , if Religion binde thee not , if judgements terrifie thee not , if naturall affection incline thee not , yet let common reason perswade thee to love him above a trifle , that loved thee above his life : And thou that hast so often denied him , denie thy selfe for ever , and he will own thee ; repent and hee 'l pardon thee , pray to him and he will heare thee His Prayer . O God , whose glory is the end of my creation , and whose free mercy is the cause of my redemption , that gavest thy Sonne , thy onely Sonne to die for me , who else had perished in the common deluge of thy wrath ; What shall I render for so great a mercy ? What thankfulnesse shall I returne ●or so infinite a love ? Alas the most that I can do is nothing , the best that I can present is worse then nothing , sinne : Lord , if I yeeld my body for a sacrifice , I offer nothing but a lumpe of filth , and loathsome putrefaction ; or if I give my soul in contribution , I yeeld thee nothing but thy Image quite defaced and polluted with my lusts ; or if I spend the strength of the whole man , and with both heart and tongue confesse and magnifie thy Name ; how can the praises of my sinfull lips , that breath from such a sink , be pleasing to thee ? But Lord , since thou art pleased in thy well-pleasing Son to accept the poverty of my weak endeavours , send downe thy holy Spirit into my heart , clense it from the filth of my corruptions , and make it fit to praise thee : Lord open thou my mouth , and my lips shall shew forth thy praise Put a new song into my mouth , and I will praise thee and confesse thee all day long ; I will not hide thy goodnesse in my mouth , but will be showing forth thy truth , and thy salvation ; Let thy praises be my honour , and let thy goodnesse be the subject of my undaunted Song . Let neither reputation , wealth nor life be pretious to me in comparison with thee : Let not the worlds derision daunt mee nor examples of infirmity deject me : Give mee courage and wisedome to stand for thy honour ; O make mee worthy , able and willing to suffer for thy Name . Lord teach me to deny my selfe , and to resist the motions of my owne corruptions ; create in mee O God a single heart , that I may love the Lord Jesus in sincerity ; remember not O Lord the sinnes of my feare , and pardon the hypocrisie of my self-love . Wash me from the staines and guilt of this my hainous offence , and deliver me from this fearfull judgement thou hast threatned in thy Word : Convince all the Arguments of my unsanctified wit , whereby I have become an advocate to my sinne . Grant that my life may ador●e my profession , and make my tongue an instrument of thy glory . Assist me O God that I may praise thy goodnesse , and declare thy wonders among the children of men : Strengthen my faith that it may trust Thee ; and let my works so shine that men may praise thee ; That my heart beleeving unto righteousnesse , and my tongue confessing to salvation , I may be acknowledg'd by thee here , and glorified by thee in the Kingdome of glory . The Worldly Mans Verdour . FOr ought J see the case is even the same with him that prayes , and him that does not pray ; with him that sweares and him that feares an o●th : I see no difference ; if any , those that they call the wicked have the advantage . Their crops are even as faire , their flocks as numerous as theirs that weare the ground with their religious knees , and fast their bodies to a skelliton ; nay in the use of blessings ( which only makes them so ) they farre exceed ; they terme me reprobate , and stile me unregenerate : 'T is true , I eate my labours with a jolly heart ; drinke frolick cups ; sweeten my paines with time-beguiling sports , make the best advantage of my owne , pray when I thinke on 't , sweare when they urge me , hear Sermons at my leasure ; follow the lusts of my owne eyes , and take the pleasure of my own wayes ; and yet , God be thanked , my Barnes are furnisht , my sheep stand sound , my Cattle strong for labour , my pastures rich and flourishing my body healthfull , and my bags are full : whilst they that are so pure , and make such conscience of their wayes , that run to Sermons , figge to Lectures , pray thrice a day by the houre , hold faith and tr●th prophane , and drinking healths a sinne , do often finde leane harvests , easie flocks , and emptie purses : Let them be godly that can live on Aire and Faith ; and eaten up by Zeale , can whine themselves into an Hospi●all , or blesse their lips with charitable scrapps . If godlinesse have this reward , to have short meals for long prayers , weake estates for strong faiths , and good consciences upon such bad conditions , let them boast of their pennyworths , and let me be wicked still , and take my chance as falls . Let me have judgement to discover a profitable Farme , and wit to take it at an easie Rent , and Gold to stock it in a liberall manner , and skill to manage it to my best advantage , and luck to finde a good encrease , and providence to husband wisely what I gaine , I seek no further , and I wish no more . Husbandry and Religion are two severall occupations , and look two severall wayes , and he is the onely wise man can reconcile them . His Withering . BUt stay , my soule , I fear thy reckoning failes thee ; If thou hast judgement to discover ; wit , to bargaine ; Gold , to employ ; skill , to manage ; providence to dispose ; canst thou command the Clouds to drop ? or if a wet season meet thy Harvest , and with open sluces overwhelme thy hopes ; canst thou let downe the floodgates , and stop the watry Flux ? Canst thou command the Sunne to shine ? Canst thou forbid the Mildewes , or controll the breath of the Malignant East ? Is not this Gods sole Prerogative ? And hath not that God said , When the workers of iniquity doe flourish , it is that they shall bee destroyed for ever , Psal. 92. 13. Job . 21. 7. Wherefore do the wicked live , become old , ye are mighty in power ? 8. Their seed is establisht in their sight , and their off-spring before their eyes . 9. Their houses are safe from fear , neither is the wrath of God upon them . 10. Their Bull gendereth , and faileth not , their Cow calveth , and casteth not her Calfe . 21. They send forth their little ones like a flock , and their children daunce . 12. They take the Timbrell , and the Harp , and rejoyce at the sound of the Organ . 13. They spend their dayes in wealth , and in a moment they go downe to the Grave . His Proofs . Nil . in Paraenes . Wee be to him that pursues empty and fading pleasures : because in a short time he fats , and pampers himself as a Calf to the slaughter . Bernard . There is no misery more true and reall , then false and counterfeit pleasure . Hierom. It 's not onely difficult , but impossible to have heaven here and hereafter : To live in sensuall lusts , and to attain spirituall blisse ; to passe from one paradise to another , to be a mirrour of felicity in both worlds , to shine with glorious rayes both in this globe of earth , and the orbe of heaven . His Soliloquy . HOw sweet a feast is , till the reckoning come ! A fair day ends often in a cold night , and the road that 's pleasant , ends in Hell : If worldly pleasures had the promise of continuance , prosperity were some comfort ; but in this necessary vicissitude of good and evill , the prolonging of adversity sharpens it : It is no common thing , my soule , to enjoy two heavens : Dives found it in the present , Lazarus in the future : Hath thy encrease met with no damage ? thy reputation with no scandall ? thy pleasure , with no crosse ? thy prosperity , with no adversity ? Presume not : Gods checks are symptomes of his mercy : but his silence is the Harbinger of a judgement . Be circumspect , and provident my soule : Hast thou a faire Summer ? provide for a hard Winter : The worlds River ebbes alone ; it flowes not : Hee that goes merrily with the stream must hale up : Flatter thy selfe therefore no longer in thy prosperous sin , O my deluded soule ! but be truly sensible of thy own presumption : Look seriously into thy approaching danger , and humble thy self with true contrition : If thou procure sowre Herbs , God will provide his Passeover . His Prayer . HOw weake is man O God , when thou forsakest him ! How foolish are his Counsels , when he plots without thee ! How wild his progresse , when he wanders from thee ! How miserable till he returne unto thee ! How his wit failes ! How his wisedome falters ! How his wealth melts ! How his providence is befool'd ! and how his soule beslav'd ! Thou strik'st off the Chariot wheeles of his Inventions , and he is perplext : Thou confoundest the Babel of his imaginations , and he is troubled : Thou crossest his designes that he may feare thee , and thou stopst him in his wayes that he may know thee . How mercifull art thou O God , and in thy very judgements Lord how gracious ! Thou mightst have struck me into the lowest pit as easily as on these bended knees , and yet been justified in my confusion : But thou hast threatned like a gentle father , as loth to punish thy ungracious childe . Thou knowest the crooked thoughts of man are vaine , still turning point to their contrivers ruine ; Thou saw'st me wandring in the maze of death , whilst I with violence pursued my owne destruction : But thou hast warn'd me by thy sacred Word , and took me off that I might live to praise thee . Thou art my confidence O God ; Thou art the rock , the rocke of my salvation . Thy Word shall be my guide , for all thy paths are Mercy and Truth : Lord when I look upon my former worldlinesse , I utterly abhorre my conversation : strengthen mee with thy assistance , that I may lead a new life ; make me more and more sensible of my own condition , and perfect thou the good worke thou hast begun in me : In all my designes be thou my Counsellour , that I may prosper in my undertakings . In all my actions be thou my guide , that I may keep the path of thy Cōmandements , Let all my own devises come to nought , lest I presume upon the arme of flesh ; let not my wealth encrease without thy blessing , lest I be fatted up against the day of slaughter : Have thou a hand in all my just imployments , then prosper thou the worke of my hands , O prosper thou my handy-worke : That little I enjoy , confirme it to me , and make it mine , who have no interest in it till thou owne me as thy Child : Then shall my soule rejoyce in thy favours , and magnifie thy name for all thy mercies : Then shall my lips proclaim thy loving kindnesse , and sing thy praises for ever and ever . The lascivious mans Heaven . CAn flesh and blood bee so unnaturall to forget the Lawes of Nature ? Can blowing youth immure it selfe within the Icey walls of Vestall Chastity ? Can lusty diet , and mollicious rest bring forth no other fruits , but faint desires , rigid thoughts , and Phlegmatick , conceits ? should we be stocks and stones and ( having active souls ) turne altogether passives ? Must we turne Ancherites and spend our dayes in Caves , and Hermitages , and smother up our pretious hours in cloysterd folly , and recluse devotion ? Can rosy cheeks , can ruby lips , can snowy brests and sparkling eyes , present their beauties and perfections to the sprightly view of young mortality , and must we stand like Statues without sense or motion ? Can strict Religion impose such cruell tasks and even impossible commands upon the raging thoughts of her unhappy votaries , as to withstand and contradict the instinct , and very principles of Nature ? Can faire-pretending Piety be so barbarous to condemn us to the flames of our affections , and make us Martyrs to our own desires ? Is 't not enough to conquer the rebellious actions of imperious flesh , but wee must manacle her hands , darken her eyes ; nay worse , restrain the freedom of her very thoughts ? Can full perfection be expected here ? Or can our work bee perfect in this vale of imperfection ? This were a life for Angels , but a task too hard for frail , for transitory man . Come , come , wee are but men , but flesh and blood , and our born frailties cannot grapple with such potent tyranny . What Nature and Necessity requires us to doe , is veniall , being done . Come , strive no more against so strong a stream , but take thy fill of beauty ; solace thy wanton heart with amorous contemplations , cloathe all thy words with courtly Rhetorick , and soften thy lips with Dialects of Love ; Surfet thy selfe with pleasure , and melt thy passion into warm delights ; Walk into Natures universall Bower , and pick what Flower does most surprize thine eye ; drink of all waters , but bee tied to none . Spare neither cost nor paines , to compasse thy Desires : Enjoy varieties ; emparadise thy soule in fresh Delights . The change of pleasure makes thy pleasure double : Ravish thy senses with perpetuall choyce , and glut thy soule with all the delicates of Love . BUt hold ! there is a voyce that whispers in my troubled eare , a voyce that blanks my thoughts , and stops the course of my resolves ; a voyce that chils the bosom of my soul , and fils me with amazement : Hark , They which doe such things , shall not inherit the kingdom of God , Gal. 5. 21. Exodus 20 14 Thou shalt not commit Adultery . Matthew 5. 28. Whosoever looks upon a woman to lust after her , hath committed Adultery with her already in his heart Rom. 13. 13 Let us walk honestly as in the day , not in rioting , nor in drunkennesse , nor in chambering , nor in wantonnesse 1 Peter 2. 11. Abstain from fleshly lusts , which warre against the soule His Proofes . Nilus in Paraen . Woe be to the fornicator and adulterer , for his garment is defiled and spotted , and the heavenly Bridegroom casts him out from his chast nuptials . A world of presumptuous and haynous offences do arise and spring from the filthy fountain of adulterous lust , whereby the gate of heaven is shut , and poore man excluded from God . S Gregor. Mor. Hence the flesh lives in sensuall delights for a moment , but the immortall soule perisheth for ever His Soliloquy , LUst is a Brand of originall fire , raked up in the Embers of flesh and blood ; uncoverd by a naturall inclination , blown by corrupt communication , quencht with fasting and humiliation : It is raked up in the best , uncovered in the most , and blown in thee , O my lustfull soule ; O turn thy eare from the pleadings of Nature , and make a Covenant with thine eyes : Let not the language of D●lilah inchant thee , lest the hands of the Philistims surprize thee : Review thy past pleasures , with the charge and paines thou hadst to compasse them , and shew me , where 's thy pennyworth ? Foresee what punishments are prepar'd to meet thee , and tell mee , what 's thy purchase ? Thou hast batterd away thy God for a lust ; sold thy Eternity for a Trifle ; If this bargain may not bee r●cald by teares , dissolve thee O my soule into a Spring of waters : If not to bee reverst with price , reduce thy whole estate into a Sack cloth , and an Ash tub . Thou whose ●iver hath scorcht in the flames of lust , humble thy heart in the ashes of Repentance : and as with Esau thou hast sold thy Birthright for Broth , so with Jacob wrestle by prayer till thou get a blessing . His Prayer . O God , before whose face the Angels are impure ; before whose clear omniscience all Actions appear , to whom the very secrets of the hearts are open ; I here acknowledge to thy glory and my shame , the filthinesse and vile impurity of my nature : Lord I was filthy in my very conception , and in filthines my mothers wombe enclosed me , brought forth in filthinesse , and filthy in my very innocency , filthy in the motions of my flesh , and filthy in the apprehensions of my soul : my words all cloath'd with filthinesse , and in all my actions filthy and unclean , in my inclination filthy , and in the whole course of my life nothing but a continued filthinesse . Wash me O God , and make me clean , cleanse me from the filthinesse of my corruption ; Purge me O Lord with Hyssop , and create a clean heart within me : Correct the vagrant motions of my flesh , and quench the fiery darts of Satan ; Let not the Law of my corrupted members rule mee ; O let concupiscence have no dominion over me : Give me courage to fight against my lusts , and give my weaknesse strength to overc●me ; make sharpe my sword against this body of sinne , but most against my Dalilah , my bosome sin . Deliver me from the tyranny of temptation , or give me power to subdue it : Confine the liberty of my wanton appetite , and give me temperance in a sober diet ; Grant me a heart to strive with thee in Prayer , and hopefull patience to attend thy leisure ; Keep me from the habit of an idle life , and close mine eares against corrupt communication ; Set thou a watch before my lips , that all my words may savour of sobriety : Preserve me from the vanity and pride of life , that I may walke blamelesse in my conversation ; Protect me from the fellowship of the unclean , an● from all such as are of evill report . Let thy grace O God be sufficient for me , to protect my s●ule from the buffetings of Sata● ; Make me industrious and diligent in my calling , lest the enemy get advantage over mee : In all my temptations let mee have recourse to thee . Be thou my refuge when I call upon thee ; Forgive O God the sinnes of my youth , O pardon the multitudes of my secret sinnes : Encrease my hatred to my former life , and strengthen my resolution for the time future ; Hear me O God , and let the words of my mouth be alwaies acceptable to thee , O God my strength and my Redeemer . The Sabbath-breakers Prophanation . THe glittering Prince that sits upon his regall , and imperiall Throne , and the ignoble Peasant that sleeps within his sordid house of Thatch are both alike to God : An Ivory Temple and a Church of Clay are priz'd alike by him : The flesh of Buls , and the perfumes of My he and ●assia smoak his Altars with an equall pleasure : And does he make such difference of dayes ? Is he that was so weary of the New-Moones , so taken with the Sun to tie his Sabbath to that only day ? The tenth in tithes is any one in ten , and why the seventh day not any one in seven ? We sanctifie the day , the day not us : But are we Jewes ? Are we still bound to keepe a legall Sabbath in the strictnesse of the Letter ? Have the Gentiles no priviledge by vertue of Messiahs comming , or has the Evangelicall Sabbath no immunities ? The service done the day 's discharged , my libertie restored ; And if I meet my profits , or my pleasurer then ▪ I 'le give them entertainment . If businesse call me to account , I dare afford a carefull eare . Or if my sports invite me , I 'le entertaine them with a cheerfull heart : I 'le goe to Mattens with as much devotion as my neighbour , I 'le make as low obeysance , and as just responds as any ; but as soon as Evensong 's ended , my Church-devotion and my Psalter shall sanetifie my Pue till the next Sabbath call ; Were it no more for an old custome sake , then for the good I finde in Sabbaths , that Ceremony might as well be spared . It is a day of Rest : And what 's a Rest ? A relaxation from the toile of labour : And what is labour but a painfull exercise of the fraile body ? But where the exercise admits no toile , there Relaxation makes no Rest : What labour is it for the worldly man to compasse Sea and Land to accomplish his desires ? What labour is it for the impatient lover to measure Hellespont with his widened armes to hasten his del●ght ? What labour for the youth to number musick with their sprightly paces ? Where pleasure 's reconcil'd to labour , labour is but an active rest ; Why should the Sabbath then , a day of rest , divorce thee from those delights that make thy Rest ? Afflict their soules that please , my rest shall be what most conduces to my hearts delight . Two houres will vent more prayers then I shal need , the rest remaines for pleasure . His extirpation . COnscience , why start'st thou ? A judgement strikes me from the mouth of heaven , and saith , Whosoever doth any worke on my Sabbath , his soule shall be cut off , Exod. 31. 14. Exod. 20. Remember to keep holy the Sabbath day ; six dayes shalt thou labour , and doe all that thou hast to do , but the seventh day , &c. Exod. 31. 14. Ye shall keep my Sabbath , for it is holy unto you . Exod. 31. 13. Verily my Sabbaths thou shalt keep , for this is a sign betwixt me and you , throughout your Generations . Luke 23. 56. And they returned and prepared spices , and oyntments , and rested on the Sabbath day according to the Commandement . His Proofs . Gregor. Wee ought upon the Lords day to rest from bodily labour , and wholly to addict our selves to prayers , that whatsoever hath been done amisse the weeke before , may upon the day of our Lords resurrection be expiated and purged by fervent prayers . Cyr. Alex. Sin is the storehouse of death and misery , it kindles flames for it 's dearest friends . Therefore whosoever when he should rest from sin , busieth himselfe in the dead and fruitlesse workes of wickednesse , and renouncing all piety , lusts after such things as will bring him into eternall destruction , and everlasting flames , justly deserves to die and perish with the damned , because when he might have enjoyed a pious rest , he laboured to run headlong to his own destruction . His Soliloquy . MY soul , how hast thou prophaned that day thy God hath sanctified ! How hast thou encroach'd on that which heaven hath set apart ! If thy impatience cannot act a Sabbath twelve hours , what happinesse canst thou expect in a perpetuall Sabbath ? Is sixe dayes too little for thy selfe , and two hours too much for thy God ? O my soule , how dost thou prize temporalls beyond eternalls ? Is it equall that God who gave thee a body , and sixe dayes to provide for it , should demand one day of of thee , and be denied it ? How liberall a receiver art thou , and how miserable a Requiter ! But know my soule , his Sabbaths are the Apple of his eye : He that hath power to vindicate the breach of it , hath threatned judgements to the breaker of it . The God of mercy that hath mitigated the rigour of it for charity sake , will not diminish the honour of it for prophanesse sake : sorget not then my soule to remember his Sabbaths , and remember not to forget his judgements , lest he forget to remember thee in Mercy : What thou hast neglected , bewaile with con●●ition , ●nd what thou hast repen●ed , forsake with resolution , and what thou hast resolved strengthen with devotion , His Prayer . O Eternall , just , and all discerning Judge ; in thy selfe , glorious ; in thy Son , gracious ; who ●●yest without a witnesse , and condemnest without a jury ; O! I confesse my very actions have betrayed me , thy word hath brought in evidence against me , my own conscience hath witnessed against me , and thy judgement hath past sentence against me : And what have I now to plead but mine owne misery , and whether should that misery flee but to the God of mercy ? And since O Lord the way to mercy is to leave my selfe , I here disclaim all interest in my selfe , and utterly renounce my selfe : I that was created for thy glory , have dishonoured thy Name ; I that was made for thy service , have prophaned thy Sabbaths ; I have sleighted thy Ordinances , and turned my back upon thy Sanctuary ; I have neglected thy Sacraments , abused thy Word , despis'd thy Ministers and despis'd their ministery ; I have come into thy Courts with an unprovided heart , and have drawn near with uncircumcised lips ; And Lord I know thou art a jealous God , and most severe against all such as violate thy Rest ; The glory of thy Name is pretious to thee , and thine honour is as the Apple of thine eye ; But thou O God that art the God of Hosts , hast published and declared thy selfe the Lord of mercy ; The constitution of thy Sabbath was a work of time , but Lord thy mercy is from all eternity ; I that have broke thy Sabbaths , do here present thee with a broken heart ; thy hand is not shortned that thou canst not heale , no● thy ear deafned that thou canst not hear ; St●etch forth thy hand O God and heal my wounds . Bow down thine eare O Lord , and heare my Prayers ; Alter the fabrick of my sinfull heart , and make it tender of thy glory ; Make me ambitious of thy service , and let thy Sabbaths be my whole delight ; Give me a holy reverence of thy Word , that it may prove a light to my steps and a Lanthorn to my feet . Endue my heart with Charity and Faith that I may finde a comfort in thy Sacraments . Blesse thou the Ministers of thy sacred Word , and make them holy in their lives , sound in their doctrine & laborious in their callings . Preserve the universall Church in these distracted times ; give her peace , unity , & uniformity , purge her of all Schisme , error and superstition ; Let the Kings daughter be all glorious within , and let thine eyes take pleasure in her beauty , that being honor'd here to be a member of her Militant , I may bee glorified with her triumphant . The Censorious mans Crimination . I Know there is much of the seed of the Serpent in him by his very lookes , if his words betray'd him not ; He hath eaten the Egge of the Cock●trice , and surely he remaineth in the state of perdition ; He is not within the Covenant , and abideth in the Gall of bitternesse ; His studied Prayers show him to be a high Malignant , and his Jesu worship concludes him popishly affected ; He comes not to our private meetings , nor contributes a penny to the cause ▪ He cries up learning , and the book of Common-prayer , and takes no armes to hasten Reformation ; He feares God for his owne ends , for the spirit of Antichrist is in him . His eyes are full of Adulteries , and goes a whoring after his owne inventions : He can hear an oath from his superiours without reproof , and the heathenish Gods named without spitting in his face : Wherefore my soule detesteth him , and I will have no conversation with him ; for what fellowship hath light with darknesse , or the pure in heart with the unclean ? Sometimes he is a Publican , somtimes a Pharisee , and alwayes an Hypocrite ; He railes against the Altar as loud as we , and yet he cringes and makes an Idol of the name of Jesus ; he is quick-sighted to the infirmities of the Saints , and in his heart rejoyceth at our failings ▪ he honours not a preaching ministery , and too much leans to a Church-government ; hee paints devotton on his face , whilst pride is stampt within his heart : he places sanctity in the walls of a Steeple-house , and adores the Sacrament with his popish knee ; His Religion is a Weathercock , and turns brest to every blast of wind . With the pure he seems pure , and with the wicked he will joyne in fellowship ; A sober language is in his mouth but the poyson of Aspes is under his tongue : His workes conduce not to edification , nor are the motions of his heart sanctified ; He adores great ones for preferment , and speaks too partially of authority : He is a Laodicean in his faith , a Nicolaitane in his workes , a Pharisee in his disguise , a rank Papist in his heart , and I thanke my God I am not as this man . His Commination . BUt stay my soule , take heed whilst thou judgest another , lest God judge thee ; how com'st thou so expert in anothers heart , being so often deceived in thy own ? A Saul to day , may prove a Paul to morrow ; Take heed whilst thou wouldst seem religious thou appear not uncharitable ; and whilst thou judgest man , thou be not judg'd of God , who saith , Iudge not , lest ye be judged , Mat. 7. 1. Iohn 7. 24. Iudge not according to appearance , but judge righteous judgement . Rom. 14. 10. But why dost thou judge thy brother ? or why dost thou set at naught thy brother ? We shall all stand before the judgement seat of Christ . 1 Cor 4. 5. Iudge nothing before the time , untill the Lord come who will both bring to light the hidden things of darknesse , and wil make manifest the counsell of the heart . Rom. 14. 13. Let us not therefore judge one another any more , but judge this rather , that no man put a stumbling , blocke or an accusation to fall in his brothers way : Psal. 50. 6. God is judge himselfe . His Proofs . St. Augustine . Apparant and notorious iniquities ought both to be reproved and condemned , but we should never judge such things as we understand not , nor can certainly know whether they be done with a good or evill intent . St. Augustine . When thou knowest not apparantly , judge charitably ; because it 's better to thinke well of the wicked then by frequent censuring to suspect an innocent man guilty of an offence . St. Augustine . The vnrighteous Iudge shall bee justly condemned . His Soliloquy . HAs thy brother , O my soul , a beam in his eye ? And hast thou no moat in thine ? Clear thy owne , and thou wilt see the better to cleanse his : If a Theife bee in his Candle , blow it no● out , lest thou wrong the flame , but if thy snuffers be of Gold , snuffe it : Has he offended thee ? Forgive him : Hath he trespass●d against the Congregation ? Reprove him : Hath he sinned against God ? Pray for him . O my soule , how uncharitable hast thou been ? How Pharisaically hast thou judg'd ? Being sick of the Iaundies , how hast thou censur'd another yellow ? And with blotted fingers made his blurre the greater ? How has the pride of thine owne heart blinded thee toward thy selfe ? How quick sighted to another ! Thy brother has slipt , but thou hast fallen , and hast blancht thy owne impiety with the publishing his sin : Like a Flie , thou stingest his sores and feed'st on his corruptions ; Iesus came eating and drinking , and was judg'd a glutton ; Iohn came fasting , and was challeng●d with a devill ; Iudge not my soule , lest thou be judged ; maligne not thy brother , lest God laugh at thy destruction : Wouldst thou escape the punishment ? judge thy selfe : Wouldst thou avoid the sin ? humble thy selfe . His Prayer . O God that art the onely searcher of the Reines , to whom the secre●s of the heart of man are only known , to whom alone the judgement of our thoughts , our words & deeds belong , and to whose sentence we must stand or fall , I a presumptuous sinner that have thrust into thy place and boldly have presumed to execute thy office , do here as humbly confesse the insolence of mine attempt , and with a sorrowfull heart repent me of my doings ; and though my convinced conscience can look for nothing from thy wrathfull hand but the same measure which I measured to another , yet in the confidence of that mercy which thou hast promised to all those that truly and unfainedly beleeve , I am become an humble sutor for thy gratious pardon : Lord , if thou search me but with a favourable eye , I shall appeare much more unrighteous in thy sight , then this my uncharitably condemned brother did in mine ▪ O looke not therefore , Lord , upon me as I am , lest thou abhor me ; but through the merits of my blessed Saviour , cast a gratious eye upon me ; Let his humilitie satisfie for my presumption , and let his meritorious sufferings answer for my vile uncharitablenesse ; let not the voice of my offence provoke thee with a stronger cry , then the language of his Intercession . Remove from me O God all spirituall pride , and make me little in my own conceit ; Lord light me to my selfe , that by thy light I may discerne how dark I am ; Lighten that darknesse by thy holy Spirit , that I may search into my own corruptions : And since O God all gifts and graces are but nothing , and nothing can be acceptable in thy sight without charity ; quicken the dulnesse of my faint affections , that I may love my brother as I ought ; Soften my marble heart that it may melt at his infirmities ; Make me carefull in the examination of my owne wayes , and most severe against my owne offences : Pull out the beam out of mine owne eye , that I may see clearly , and reprove wisely ▪ Take from me O Lord , all grudging , envy , and malice , that my seasonable reproofs may win my brother . Preserve my heart from all censorious thoughts , and keep my tongue from striking at his name : Grant that I make right use of his Infirmities , and read good Lessons in his failings , that loving him in thee , and thee in him according to thy command , wee may both bee united in thee as members of thee , that thou mayest receive honour from our communion here , and we eternall glory from thee hereafter in the world to come . The Liars Fallacies . NAy if Religion be so strict a Law to binde my tongue to the necessity of a truth on all occasions , at all times , and in all places , the gate is too strait for me to enter : Or if the generall rules of down-right truth will admit no ●ew exceptions , farewell all honest mirth farewell all trading , farewell the whole converse betwixt man and man : If alwayes to speak punctuall truth bee the true Symptomes of a blessed soule ; Tom Tell troth has a happy time , and fooles and children are the only men . If truth sit Regent , in what faithfull breast shall secrets finde repose ? What kingdome can be safe ? What Common wealth can be secure ? What warre can be successefull ? What Stratagem can prosper ? if bloody times should force Religion , to shroud it selfe beneath my roo●e ; upon demand , shall my false truth betray it . Or shall my brothers life , or shall my owne be seis'd upon through the cruell truth of my down-right confession ? or rather not be secured by a faire officious lie ? shall the righteous Favorite of Egypts Tyrant , by vertue of a loud lie , sweeten out his joy and heigthen up his soft affection with the Antiperistasis of teares , and may I not prevaricate with a sullen truth to save a brothers life , from a bloodthirsty hand ? shall Iacob and his too indulgent mother , conspire in a lie to purchase a paternall blessing in the false name , and habit of a supplanted brother , and shall I question to preserve the granted blessing of a life , or livelihood , with a harmelesse lie ? Come , come , my soul , let not thy timerous conscience check at such poor things as these : So long as thy officious tongue aymes at a just end ▪ a lie is no offence : So long as thy perjurious lips confirme not thy untruth with an aud●ci●us brow , thou n●edst not feare : The weight of the cause releeves the burthen of the Crime : Is thy Center good ? No matter how crooked the lines of the circumference be : Policie allowes it : If thy journies end be heaven , it matters not how full of Hell thy journey be , Divinity allowes it : Wilt thou condemn the Egyptian Midwives for saving the infant Israelites by so merciful a lie ? When martial execution is to be done ▪ wilt thou fear to kill ? When hunger drives thee to the gates of death , wilt thou be afraid to steale ? When civill warres divide a Kingdome , will Mercuries decline a lie ? No , circumstances excuse , as well as make the lie ; Had Caesar , Scipio , or Alexander been regulated by such strict Divinity , their names had been as silent as their dust ; A lie is but a faire put off , the sanctuary of a secret , the riddle of a lover , the stratagem of a Souldier , the policy of a Statesman , and a salve for many desperate sores . His Flames . BUt hark , my soule , there 's something rounds mine eare , and calls my language to a rec●ntation ; The Lord hath spoken it , Liers shall have their part in the lake which bur●eth with fire and brimstone , Revel. 21. 8. Exod. 20. Thou shalt not raise a false report . Levit. 19. 11. Ye shall not deal falsely , neither lie one to another . Prov. 12. 22. Lying lips are abomination to the Lord , but they that deal truely are his delight . Prov. 19. 5. He that speaketh lies shall not escape . Ephes. 4. 5. Put away lying , and every one speak truth with his neighbour , for we are members one of another . Revel. 21. 27. There shall in no wise enter into the new Ierusalem any thing that worketh abomination , or that maketh a lie . His Proofes . S. Augustine . Whosoever thinkes there is any kind of lie that is not a sin , shamefully deceives himself , mistaking a lying or cousening knave for a square or honest man . Gregor. Eschew and avoid all falshood , though sometimes certain kind of untruths are lesse sinfull , as to tell a lie to save a mans life : yet because the Scripture saith , The lyer slayeth his own soul , and God will destroy them that tell a lie ; therefore , religious and honest men should alwayes avoid even the best sort of lies , neither ought another mans life be secured by our falsehood or lying , lest we destroy our owne soule ▪ in labouring to secure another mans life . His Soliloquy . WHat a child O my soule , hath thy false bosome harb●rd ▪ And what reward can thy indulgence expect from such a father ? What blessing canst thou hope for from heaven , that pleadest for the son of the devill , and crucifyest the Son of God ? God is the Father of truth ; To secure thy estate thou deniest the truth , by framing o● a lie : To save thy brothers life , thou opposest the truth in justifying a lie . Now tell me O my soul , art thou worthy the name of a Christian , that denyest and opposest the nature of Christ ? Art thou worthy of Christ that preferrest thy estate , or thy brothers life before him ? O my unrighteous soule , canst thou hold thy brother worthy of death for giving thee the lie , and thy selfe guiltlesse that makest a lie ? 〈◊〉 , but in some cases truth destroyes thy life ; a lie preserves it : My soule , was God thy Creator ? then make not the devill thy preserver : Wilt thou despair to trust him with thy life that gave it , and make him thy Protector that seeks to destroy it ? Reforme thee and repent thee , O my soul ; hold not thy life on such conditions , but trust thee to the hands that made thee . His Prayer . O God , that art the God of truth , whose word is truth , that hatest lying lips , and abominatest the deceitfull tongue , that banishest thy presence all such as love or make a ly , and lovest truth , and requirest uprightnesse in the inward parts , I the most wretched of the sonnes of men , and most unworthy to be called thy son , make bold to cast my sinfull● eies to heaven ; Lord I have sinned against heaven and against truth , and have turned thy grace into a lie ; I have renounced the wayes of righteousnesse , and harbour'd much iniquity within me which hath turned thy wrath , against me ; I have transgrest against the checks of my own conscience , and have vaunted of my transgression : which way soever I turne mine eye , I see no object but shame and confusion : Lord , when I look upon my selfe , I finde nothing there but fuell for thy wrath and matter for thine indignation , and my condemnation . And when I cast mine eyes to heaven , I there behold an angry God , and a severe revenger ; But Lord at thy right hand I see a Saviour , and a sweet Redeemer ; I see thy wounded Son cloathd in my flesh , and bearing mine infirmities , and interceding for my numerous transgressions ; for which my soule doth magnifie thee O God , and my spirit rejoyceth in him my Saviour ; Lord , when thou lookest upon the vast score of my offences , turne thine eyes upon the infinite merits of his satisfaction ; O when thy justice calls to mind my sinnes , let not thy mercy forget his sufferings ; Wash mee , O wash me in his blood , and thou shalt see me cloathed in his righteousnesse : Let him that is all in all to me , be all in all for me ; make him to me sanctification , justification and redemption : Inspire my heart with the spirit of thy truth , and preserve me from the deceitfulnesse of a double tongue : Give me an inward confidence to relie upon thy fatherly providence , that neither fear may deterre me , nor any advantage may turne me from the wayes of thy truth : Let not the specious goodnesse of the end encourage me to the unlawfulnesse of the meanes , but let thy Word be the warrant to all my actions ; Guide my footsteps that I may walke uprightly , and quicken my conscience , that it may reprove my failings : Cause me to feel the burthen of this my habituall sin , that comming to thee by a true and serious repentance , my sins may obtaine a full and a gratious forgivenesse : Give me a heart to make a Covenant with my lips , that both my heart and tongue being sanctified by thy Spirit , may be both united in truth by thy mercy , and magnifie thy name for ever , and for ever . The revengefull mans rage . O What a Julip to my scorching soul is the delicious blood of my Offend●r ! and how it cooles the burning F●ver of my boyling veynes ! It is the Quintessence of pleasures , the height of satisfaction , and the very marrow of all delight , to bathe and paddle in the blood of such , whose bold affronts have turn'd my wounded pat●ence into fury ? How full of sweetnesse was his death , who dying was reveng'd upon three thousand enemies ? How sweetly did the younger brothers blood allay the soul-consuming flame of the elder , who took more pleasure in his last breath , then heaven d●d in his first Sacrifice ? Yet had not heaven to demned his action , nature h●d found an Advocate for his passion : What sturdy spirit hath the power to rule his suffer●ng thoughts , or curbe the headstrong ●u●y of his Irascible affections ? Or who but fooles ( that cannot taste anjnjury ) can moderate their high-bred spirits ; and stop their passion in her full carrier ? Let heavy Cynicks , they whose leaden soules are taught by stupid reason to stand bent at every wrong , that can digest an injury more easily then a complement , that can protest against the Lawes of nature , and cry all naturall affection downe , let them be Andirons for the in●urious world to worke a Heat upon : let them finde shoulders to receive the paineful stripes of peevish Mortal●s , and to bear the wrongs of daring insolence : Let them be drawne like Calves p●epar'd for slaughter , and bow t●e●r servile necks to sharp destruction : let them submit their slavish bosomes to be trod and tr●mpled under ●oot for every pleasure : My Eagle spirit flies a higher pitch , and like ambitious Phaeton climbes into the fiery Chariot , and drawne with fury , scorne , revenge , and honor ; rambles through all the Spheares , and brings with it confusion and combustion ; my reeking sword shall vindicate my reputation , and rectifie the injuries of my honorable name , and quench it selfe in plenteous streames of blood Come tell not mee of Charity , conscience , ●r transgression ; My Charity reflects upon my self , begins at home , and guides by the justice of my passion , is bound to labour for an honourable satisfaction : My conscience is blood-proofe , and I can broach a life with my illustrious weapon with as little ●eluctation , as kill a Flea that ●ucks my blood without Commission , and I can drinke a health in blood upon my bended knee , to reputation . His Retaliation . BUt hark my soule I heare a languishing , a dying voyce cry up to heaven for vengeance ; It cries aloud , and thunders in my startling eare , I tremble and my shive●ing bones are filled with ho●ror ; ●t cries again ●m● , and heare what heaven replies , All that take up the sword shall perish by the sword , M●t●h 26. 52. Levit. 10. 18. Thou shalt not avenge , or bear any grudge against the Children of my people , but thou shalt love thy neighbour as thy selfe : I am the Lord . Deut. 32. 35. To me belongeth vengeance and recompence . Ezek. 25. 12 , 13. Because that Edom hath delt against the house of Iudah , by taking vengeance , and hath greatly offended , and revenged himselfe upon them : Therefore thus saith the Lord God , I will also stretch out mine hand upon Edom , and will cut off man and beast from it . Matth 5. 39. Resist not evill , but whosoever shall smite thee on the right cheek , turn to him the other also . His Proofs . Tertull. What 's the difference between one that doth an injury ▪ and another that outragiously suffers it , except that the one it first and the other second in the o●ence ? but both are guilty of mutuall inju●y in the sight of God ; who forbids every sinne , and condemnes the offender . Tertull. How can we honour God if we revenge our selves ? Gloss. Every man is a murtherer , and shall be punished as Cain was if he doe ( as Cain did ) either assault his brother with violence , or pursue him with hatred . His Soliloquy . REvenge is an Act of the Iras●●ble affections , deliberated with malice , and executed without mercy : How often O my soule hast thou cursed thy selfe in the perfectest of Prayers ? How often hast thou turn'd the spirituall body of thy Saviour into thy damnation ? Can the Sun rise to thy comfort , that hath so often set in thy wrath ? So long as thy wrath is kindled against thy brother , so long is the wrath of God burning against thee ? O , wouldst thou offer a pleasing sacr● fice to heaven ? Goe first and be reconciled to thy brother . I , but who shall right thy honour then ? Is thy honour wrong'd ? Forgive , and it is vindicated , I , but this kinde of heart-swelling , c●n brook no Powltesse but revenge . Take heed , my soule , the remedy is worse then the disease : If thy intricate distemper transcend thy power , make choyce of a Physitian that can purge that humour that foments thy malady : Rely upon him ; submit thy will to his directions ; he hath a tender heart , a skilfull hand , a watchfull eye , that makes thy welfare the price of all thy paines , expecting no reward , no fee , but prayses , and Thanksgiving . His Prayer . O God , that art the God of peace , and the lover of unity and concord , that dost command all those that seek forgivenesse , to forgive ; that hatest the froward heart , but shewest mercy to the meek in spirit : With what a face can I appeare before thy mercy-seat , or with what countenance can I lift up these hands thus stained with my brothers blood ? How can my lips , that daily breathe revenge against my brother , presume to own thee as my father , or expect from thee thy blessing , as thy childe ? If thou forgive my trespasses O God as I forgive my trespassers , in what a miserable estate am I , that in my very prayers condemn my selfe , and doe not only limit thy compassion by my uncharitablenesse , but draw thy judgements on my head for my rebellion ? That heart O God which thou requirest as a holy present , is become a spring of malice ; These hands which I advance , are ready instruments of base revenge . My thoughts , that should be sanctified , are full of blood , and how to compasse evill against my brother is my continuall meditation : The course of all my life is wilfull disobedience , and my whole pleasure , Lord , is to displease thee : My conscience hath accused me , and the voyce of blood hath cryed against me : But Lord , the blood of Jesus cryes louder then the blood of Abell , and thy mercy is farre more infinite then my sinne . The blood that was shed by me cryes for vengeance , but the blood that was shed for me sues for mercy ; Lord heare the language o● this blood , and by the merits of this voyce be reconciled unto me . That time which cannot be recalled , O give me power to redeem , and in the meane time a setled resolution to reform . Suppresse the violence of my head-strong passion , and establish a meek spirit within me . Let the sight of my own vilenesse take from me the sense of all disgrace , and let the Crown of my reputation be thy honour ; Possesse my heart with a desire of unity and concord , and give me patience to endure what my impenitence hath deserved ● Breath into my soule the spirit of love , and direct my affe●●ions to their right object ; turn all my anger against that sinne that hath provoked thee , and give me holy revenge , that I may exercise it against my selfe . Grant that I may love thee for thy selfe , my selfe in thee , and my neighbour as my selfe ; Assist me O God , that I may subdue all evill in my selfe , and suffer patiently all evill as a punishment from thee . Give me a mercifull heart , O God ; make it ●low to wrath , and ready to forgive ; Preserve me from the act of evill , that I may be delivered from the feare of evill ; that living here in charity with men , I may receive that sentence of , Come ye blessed , in the kingdom of glory . The secure mans Triumph . SO , now my soule thy happinesse is entaild and thy illustrious n●me shall live in thy succeeding Generations ; Thy dwelling is establish'd in the fat of all the land : thou hast what mortall heart can wish , and wantest nothing but immortalitie : The best of all the land is thine , and thou art planted in the best of Lands : A land whose Constitutions make the best of Government , which Government is strengthened with the best of Laws , which Lawes are executed by the best of Princes , whose Prince , whose Lawes , whose Government , whose land makes us the happiest of all subjects , makes us the happiest of all people . A land of strength , of plenty , and a land of peace , where every soule may sit beneath his Vine , unfrighted at the horrid language of the hoarse Trumpet , unstartled at the warlike summons of the roaring Cannon . A land whose beauty hath surpriz'd the ambitious hearts of forrain Princes , and taught them by their martiall Oratory to make their vaine attempts . A land whose strength reades vanity in the deceived hopes of Conquerours , and crowns their enterprizes with a shamefull overthrow . A land whose native plenty makes her the worlds Exchange , supplying others able to subsist without supply from forraigne Kingdomes ; in it selfe happy ; and abroad honorable . A land that hath no vanity , but what by accident proceeds and issues from the sweetest of all blessings , peace and plenty ; that hath no misery but what is propagated from that blindness which cannot see her own felicitie . A land that flowes with Milk and Honey , and in briefe , wants nothing to deserve the title of a Paradise , the Curbe of Spaine , the pride of Germany , the ayde of Belgia , the scourge of France , the Empresse of the world , and Queene of Nations : She is begirt with walls , whose builder was the hand of heaven , whereon there daily rides a Navy Royall , whose unconquerable power proclaimes her Prince invincible , and whispers sad despaire into the fainting hearts of forraigne Majesty : She is compact within her selfe , in unity , not apt to civill discords or intestine broyles ; The envie of all nations , the ambition of all Princes ; the terror of all enemies , the security of all neighbouring States . Let timerous Pulpits threaten ruine , let prophecying Church-men dote till I beleeve : How often and how long have these loud sonnes of Thunder false prophesied her desolation ? and yet she stands the glory of the world : Can pride demolish the Towers that defend her ? Can drunkennesse dry up the Sea that walls her ? Can flames of lust dissolve the Ordnance that protect her ? His overthrow . BEe well advised my soule ; there is a voyee from heaven roare louder then those Ordnance , which saith , Thus saith the Lord , The whole land shall be desolate , Jer. 4. 27. Esay 14. 7. The whole earth it at rest , and at quiet , they break forth into singing . Yea the Firee trees rejoyee at thee , and the Cedars of Lebanon sing , &c. Yet shalt thou be brought down to hell , to the sides of the Pit. Ier. 5. 12. They have belied the Lord , and said , it is not he , neither shall evill come upon us , neither shall we see sword , or famine . 1 Cor. 10. 12. Let him that standeth take heed lest he fall . Luke 17. 26. They did eat and drink , and they married wives and were given in marriage , untill the flood came and destroyed them all . His Proofs . Greg. Mor. A man may as soon build a Castle upon the rouling waves , as ground a solid comfort upon the unceriaine ebbs and fluxes of transient pleasures . St. Augustine . Whilst Lot was exercised in s●ffering reproach and violence , he continued holy and pure , even in the filth of Sodom : but in the mount being in peace and safety , he was surprised by sensuall security , and defiled himselfe with his owne daughters . Our prosperous and happy state is often the occasion of more miserabl ruine , a long peace hath made many men both carelesse and cowardly ; and that 's the most fatall blow when an unexpected enemy surprises us in a deep sleep of peace and security , Greg. Mag. His Soliloquy . SEcurity is an improvident carelesnesse , casting out all fear of approaching danger ; It is like a great Calme at Sea , that sore-runs a storme : How is this verified O my sad soule in this our bleeding nation ! Wer 't thou not but now for many yeares even nuzzl●d in the bosome of habituall peace ? Didst thou foresee this danger ? Or couldst thou have contrived a way to be thus miserable ? Didst thou not laugh invasion to scorne ? or didst thou not lesse feare a Civill war ? Was not the Title of the Crown unquestionable ? And was not our mixt government unapt to fall into diseases ? Did we want good Lawes ? or did our Lawes want execution ? Did not our Prophets give lawfull warning ? or were we moved at the sound of judgements ? How hast thou liv'd O my uncarefull soule to see these prophesies fulfill'd , and to behold the vials of thy angry God pour'd forth ! Since mercies O my soule could not allure thee , yet let these judgements now at length enforce thee to a true Repentance . Quench the Firebrand which thou hast kindled ; turne thy mirth to a right mourning ▪ and thy feasts of joy to humiliation . His Prayer . O God by whom kings reign , and kingdoms flourish , that settest up where none can batter down , and pullest down where none can countermand , I a most humble Sutor at the Throne of Grace , acknowledge my selfe unworthy of the least of all thy mercies , nay worthy of the greatest of all thy judgements : I have sinned against thee the author of my being , I have sinned against my conscience , which thou hast made my accuser , I have sinned against the peace of this Kingdom , wherof thou hast made mee a member : If all should doe , O God , as I have done , Sodom would appeare as righteous , and Gomorrah would be a president to thy wrath upon this sinfull Nation . But Lord thy mercy is inscrutable , or else my misery were unspeakable , for that mercy sake bee gratious to me in the free pardoning of all my offences . Blot them out of thy remembrance for his sake in whom thou art well pleased : Make my head a fountaine of teares to quench that brand my sinnes have kindled towards the destruction of this flourishing kingdome ; Blesse this kingdom O God , establish it in piety , honour , peace , and plenty . Forgive all her crying sinnes , and remove thy judgements farre from her . Blesse her Governour , thy servant , our dread Soveraign , endue his soule with all religious , civill , and princely vertues ; Preserve his royall person in health , safety , and prosperity ; prolong his days in honour , peace , or victory , and crown his death with everlasting glory . Blesse him in his royall Consort , unite their hearts in love and true Religion . Blesse him in his princely issue ; Season their youth with the feare of thy Name . Direct thy Church in doctrine and in discipline , and let her enemies bee converted , or confounded ; purge her of all superstition and heresie , and root out from her , whatsoever thy hand hath not planted . Blesse the Nobility of this Land , endue their hearts with truth , loyalty , and true policy . Blesse the Tribe of Levi , with piety , learning , and humility . Blesse the Magistrates of this kingdome , give them religious & upright hearts , hating covetousnesse . Blesse the Gentry with sincetity , charity , and a good conscience . Blesse the Commonalty with loyall hearts , painfull hands , and plentifull encrease . Blesse the two great Seminaries of this kingdom , make them fruitfull and faithfull Nurseries both to the Church and Common-wealth . Blesse all thy Saints every where , especially those that have stood in the gap betwixt this kingdom and thy judgements , that being all members of that Body wherof thou Christ art head , we may all joyn in humiliation for our sinnes , and in the propagation of thy honour here , and bee made partakers of thy glory in the kingdom of glory . The Presumptuous mans Felicities . TEll bauling Babes of Bugbeares , to fright them into quietnesse , or terrify youth with old wives fables , to keep their wilde affections in awe ; Such Toyes may work upon their timerous apprehensions , when wholsom precepts fayl , and finde no audience in their youthfull cares : Tell not me of Hell , Devils , or of damned soules to enforce mee from those pleasures which they nick-name Sinne : What tell ye me of Law ? my soule is sensible of Evangelicall precepts , without the needlesse and uncorrected thunder of the killing Letter , or the terrible paraphrase of roaring Boanarges , the tediousnesse of whose language still determines in damnation ; wherein I apprehend God farre more mercifull then his Ministers . T is true , I have not led my life according to the pharisaicall Square of their opinions , neither have I found judgements according to their Prophecies , whereby I must conclude that God is wonderfully mercifull , or they wonderfully mistaken . How often have they thundred torment against my voluptuous life , and yet I feele no pain : How bitterly have they threatned shame against the vaunts of my vain-glory ? yet finde I honour : How fiercely have they preacht destruction against my cruelty ? and yet I live : What plagues against my swearing ? yet not infected : What diseases against my drunkennesse ? and yet sound ; What danger against procrastination ? yet how often hath God been found upon the death-bed ? What damnation to Hypocrites ? yet who more safe ? What stripes to the ignorant ? yet who more Scotfree ? What poverty to the slothfull ? yet themselvs prosper : What fals to the proud ? yet they stand surest : What curses to the covetous ? yet who richer ? What judgements to the lascivious ? yet who more pleasure ? What vengeance to the prophane , the censorious , the revengefull ? yet none live more unscourg'd : Who deeper branded then the Lyar ? yet who more favourd ? Who more threatend then the presumptuous ? yet who lesse punisht ? Thus are wee foold and kept in awe with the strict fancies of those Pulpit-men , whose opinions have no ground but what they gaine from popularity : Thus are wee frighted from the liberty of Nature by the politick Chimeraes of Religion ; whereby wee are necessitated to the observing of those Lawes whereof wee finde a greater necessity of breaking . His Anathemaes . BUt stay my soule , there is a voyce that darts into my troubled thoughts , which saith , Because thou hast not kept my Lawes , all the curses in this Book shall overtake thee , till thou be destroyed , Deut. 29 Deut. 29. 27 And the anger of the Lord was kindled against the land , to bring upon it all the curses that are written in this Book . 2 Chron. 34. 24 Thus saith the Lord , behold I will bring evill upon this place , and upon the inhabitants thereof , even all the curses that are written in the book Deut. 28. 15 But if thou wilt not hearken unto the voyce of the Lord thy God to observe and doe all his commandements , and his statues which I command thee this day , all these curses shall come upon thee , and overtake thee . His Proofs . Bernard . It is certain thou must die , and uncertaine when , how or where ; seeing death is alwayes at thy heeles ; Thou must ( if thou bee wise ) alwayes be ready to die . Bernard . To commit a sin is an humane frailty , to persist in it is a divelish obstinacy . Bernard . There are some who hope in the Lord , but yet in vaine , because they onely smooth and flatter themselves , that God is mercifull , but repent not of their sin ; such confidence is vain and foolish , and leads to destruction . His Soliloquy . PResumption is a sin wherby we depend upon Gods mercies without any warrant from Gods Word : It is as great a sin , O my soule , to hope for Gods mercy , without Repentance , as to distrust Gods mercy upon Repentance : In the first thou wrongst his justice ; In the last , his mercy : O my presumptuous soule , let not thy prosperity in sinning encourage thee to sinne ; lest , climbing without warrant into his mercy , thou fall without mercy into his judgement : Be not deceived ; a long Peace makes a bloody Warre , and the abuse of continued mercies makes a sharpe judgement : Patience , when slighted , turnes to fury , but ill-requited , starts to vengeance : Thinke not , that thy uupunisht sin is hidden from the eye of heaven , or that Gods judgements will delay for ever : The stalled Oxe that wallowes in his plenty , and waxes wanton with ease , is not farre from slaughter : The Ephod O mydesperate soule , is long a filling , but once being full , the leaden cover must goe on ; and then , it hurries on the wings of the wind : Advise thee then , and whilst the Lampe of thy prosperity lasts , provide thee for the evill day , which being come repentance will bee out of date , and all thy prayers will finde no eare . His Prayer . GRatious God , whose mercy is unsearchable , and whose goodnesse is unspeakable , I the unthankfull object of thy continued favours , and therefore the miserable subject of thy continuall wrath , humbly present myself-made misery before thy sacred Majestie ; Lord when I look upon the horridnesse of my sin , shame strikes me dumbe : But when I turne mine eie upon the infinitenesse of thy mercy , I am emboldned to pour forth my soule before thee ; as in the one , finding matter for confusion ; so in the other arguments for compassion : Lord I have sinned grievously , but my Saviour hath satisfied abundantly ; I have trepassed continually , but he hath suffered once for all : Thou hast numbred my transgressions by the haires of my head , but his mercies are innumerable like the starres of the skie : My sinnes in greatnesse are like the mountaines of the earth , but his mercy is greater then the heavens : Oh if his mercy were not greater then my sins , my sins were impardonable ; for his therefore and thy mercies sake cover my sins , and pardon my transgressions : make my head a fountain of teares , and accept my contrition O thou Well-spring of all mercy : strengthen my resolution , that for the time to come I may detest all sin : Encrease a holy anger in me that I may revenge my selfe upon my selfe , for displeasing so gracious a Father ; Fill my heart with a feare of thy judgements , and sweeten my thoughts with the meditation of thy mercies : Go forwards O my God , and perfect thy own work in mee , and take the glory of thy own free goodnesse ; furnish my mouth with the prayses of thy name , and replenish my tongue with continuall thanksgiving ; Thou hast promised pardon to those that repent ; behold I repent , Lord quicken my Repentance . Thou mightst have made me a terrible example of thy justice , and struck me into hell in the heigth of my presumption ; but thou hast made me capable of thy mercies , and an object of thy commiseration ; for thou art a gracious God , of long-suffering and slow to anger , thy name is wonderfull , and thy mercies incomprehensible : Thou art onely worthy to be praised : Let all the people praise thee O God : O let all the people praise thee : Let Angels and Archangels praise thee , Let the Congregations of Saints praise thee , let thy works prayse thee , let every thing that breathes prayse thee for ever , and for ever , Amen . FINIS . 
A59239	----	Of devotion By J. S. Sergeant, John, 1622-1707. 1678 Approx. 150 KB of XML-encoded text transcribed from 90 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A59239 Wing S2585A ESTC R220098 99831527 99831527 35990 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59239) Transcribed from: (Early English Books Online ; image set 35990) Images scanned from microfilm: (Early English books, 1641-1700 ; 2097:09) Of devotion By J. S. Sergeant, John, 1622-1707. 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Devotional literature -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion OF DEVOTION . By J. S. Printed in the Year , 1678. TO THE Right Honourable THE COUNTESS OF KINNOVL . MADAM , IT was the pressing Desire of Your Pious Heart , which inspir'd me with a Will to satisfy your Christian Enquiry what true Devotion was , and to write this Piece . A laudable Ambition to dress up Your Soul in such a manner , as it might look Beautifully in the Eye of Heaven , made You strain towards th' Attainment of It ; but Your acute Understanding did not so easily find out its certain Idea , nor discover clearly what was it's proper Nature . You were too Wise , to think it consisted in Light Bigotteries ; and those Affections which were built up from Solid Truths , were apt to seem too Learned , and too Rigid for that flexible and Soul-melting Disposition . Manly Thoughts appear'd too Stiff , Childish ones too Weak to compound it ; and it bred in Your Ladyship no small Difficulty , to hit the Golden Mean between flying Fancies , and low Dulness . Nay , You scarce knew Her when she was high in Your Self ; and were loath , out of a Humble Errour , to think the prompt Flights of Your Spirit could consist with the Heaviness or Distractedness of Imagination . Your Ladyship might have discover'd Her nearer hand , and better exprest than I can do it here , in the Exemplary Life and Conversation of the Earl of Kinnoul , Your every-way most Worthy Husband . What Virtue was there which , when occasion presented , he did not readily Execute ? What Duty , either to God or his Neighbour , which through the whole Course of his Life he was known to neglect ? His Piety was steady and fervent ; his Deportment Noble and Affable ; his calm Reason , fixt by Christian Principles , was never shaken or mov'd from it's just Level , by the Whirlwinds of Passion , which toss the Generality , and shipwrack such vast Multitudes . His Disregard of the World was Admirable ; or rather , ( to speak more properly for one of his Rank ) his just Regard of it ; esteeming it , and behaving himself as if he esteem'd it , to be what truly it is , a Stage so to act our respective Parts on , as to please the Great King of Heaven , and his Glorious Court , our Spectators . None of it's gay Follies affected him ; no Bribe , either of Honour , Profit , or Pleasure , had ever the Power to warp him . Nor had Dulness the least share in this unmoved Temper of his Mind : His Wit was piercing , and wanted nothing but the rambling Part of it , which shoots Bolts at Rovers . Nor was his Judgment less solid : though he had not the Vanity to blaze either , or discover them without precise Necessity ; and , I can speak by Experience , not very many , even of those who make a Profession of Knowledge , understood better either the Grounds of our Faith , or the Reasons why we ought to be Virtuous ; I mean , the Proportion the Means has to the End , Grace to Glory , or a well-led Life here , to the Attainment of Eternal Bliss hereafter . No wonder then , he clos'd so Pious a Race with so Happy an End , and look't upon Death as the Treshold to Heaven . May we not say , Madam , That the Remembrance of his Life and Death , as from some Luminary plac't in a Higher Sphere , sends down their Influence upon Your Self ; prompting You powerfully with like Steps , to follow such a Leader . Whoever considers the strictest severity of Your Widdow-state , the total Application of Your Mind to Devotion , and Your earnest straining towards Heaven with all the Powers of Your Soul , will discern You proceed as if You made account the Better Half of Your Self were there already . But , I must remember Madam , You are yet alive , and , in that Circumstance , just Praises are liable to be esteem'd Flattery . The rest I ow'd to the Memory of Your dear Lord ; and to my own Duty , not to let so great an Example of exactest Virtue , in a Person of so high a Rank , especially clouded by his own sober Modesty , and silent Humility , be lost to us for want of proposing it to the World. To return then to my Matter : Your Ladyship might , I say , have found a Living Character of Devotion nearer hand , and have sav'd me all this Labour ; and you already saw all was Virtuous , all was Saintly throughout the whole Course of his Life . But it was the exact Knowledge of what Devotion was , as distinguish 't from the Common Natures of Virtue and Goodness , which You aim'd at : For , You had observ'd , that many were held Virtuous and Good Persons , who were not esteem'd Devout ; and that this Word Devotion had something in it's Notion particularly Excellent , not found in the other . This Excellency Your Ladyship aspir'd to ; and therefore , You wisely desir'd in the first place , to gain a clear Discernment of what it was , and in what it consisted , as singled from other common Considerations , belonging to Goodness , which often run mixt with it . Hence , I became oblig'd both to decypher Devotion , and dissect Her ; and not only so to delineate Her Nature that it might be particularly known , but , by dividing her into her several kinds , and treating at large of her Chief Act , Prayer , to acquaint You more perfectly with her Composition . In a word , You have here at once my Obedience , and Your own Duty ; and that it may benefit Your Soul towards it's Improvement in Knowing Virtue , shall be the daily Prayer of , Madam , Your Ladyship 's most Devoted , and most Obedient Servant , I. S. THE PREFACE TO THE READER . THough this Treatise bears the Title ( Of Devotion ) , yet I hope , it will not be expected , it should be either made up of Set-Forms of Prayer , or be as easy as Prayers use and ought to be : I have already declar'd , that the Intention of writing it , was to settle exactly the Nature and Notion of Devotion ; which kind of Discourses , having for their Subject the Ground-work of the Matter they treat of , cannot possibly ly so open to a Common View , as those that concern the Superstructures , built upon them . Yet , I hope , there will be little found here , which may not be easily render'd Intelligible to any attentive Reader , who will think those Knowledges which advance his Soul , worth the pains of a serious Endeavour to purchase them : I am sure , none of it is disproportion'd to the Understanding of that Noble Personage , for whom , as a private Paper , I first writ it : If all Readers be not such , I heartily wish they were ; and endeavour , as well as I can , they should be so , by yeilding to the Sollicitation of Friends , to expose this Treatise to be Printed . No small Kindness from me , considering the Common Apprehension , that a Resolution is already taken and fixt by some , to find fault with all I have writ , or shall write : I beseech God , to send them more Charity , and me Patience ! It may be ask't , Why such high Subjects should be writ in English ? I answer , Because very many who understand not Latin , may be capable of comprehending good Sense , and concern'd , too , to receive thorow-Information in such Subjects . Nor do I think any thing here unintelligible by the Generality , were there the same Application of mind us'd to improve Spirituality , as is employ'd in acquiring Temporal Things . I could also avail my self , of the Example of a Neighbouring Nation , which puts even those Authors that treat deepest Points ( Fathers amongst the rest ) into the common Language of the Country . As for the Manner I observe in handling my Matter , I guide my self much by the Experience I have of what is needful for the Tempers of divers Spirits : I observe some exceeding Scrupulous they are not Devout ; and yet , they not only intend , but strain with all their Powers to be so . Lest such well-meaning Souls , conscious to themselves they do their utmost ; and yet , fearing they fall short of the Duty they aim at , should ( as there is danger ) lose their Hope ; I endeavour to up-hold it , by showing them , that an Intention firmly bent to God's Service , cannot fail of rendering them truly Devout . Others , conceit they want Knowledge requisit to attain it ; wherefore , to humble the Pride of Humane Wit , and comfort their honest Simplicity , I show how their frequent Application to pious Duties , joyn'd with a sincere Well-meaning , goes beyond all the high Knowledges of the acutest Understandings , if the Will be never so little less Perfect . Others , are to seek in the Means to attain Devotion ; which , therefore , I propose sutably to every ones respective Pitch . Lastly , I have observed many either neglecting totally , or less using Prayer ; and that too , but faintly , out of an Apprehension , grounded on an Ill-principled Humility , that they deserve not to be heard ; and so , all they do in that kind , is in vain ; as was once S. Teresa's Case , which she afterwards so feelingly bewail'd in her self , and of which she so Charitably fore-warn'd others . Such Persons , therefore , I strive to encourage , by laying open the Excellency and Utility of Prayer ; and how Connaturally Prayer for our true Good , Virtue , is the immediate Disposition to attain it ; and so , is the very thing that renders us worthy to be heard . At once letting them see , that no Address to our infinitly bountiful Lord , can be put up in vain : and also , thence exhorting them to that Devout Importunity and struggling with Heaven , so much recommended by our Saviour ; which by the constant and ordinary Course of Supernatural Causes , lay'd by Providence , cannot fail of obtaining the Blessing pray'd for . And is so far from injuring Faith , or abating its Efficacy , that it exceedingly comforts and strengthens it , by letting us see how certainly God , unchang'd in Himself , performs his Promises to those who use the Means he has laid , and commanded to be us'd , to Effect those happy Changes in Us. Hence , 't is very easy to remark , that in this Treatise , I meddle not with the Efficaciousness of Prayer for others , nor with other stranger Effects of it , ( nay , somtimes , even miraculous Ones ) which , by means of a firm Faith , and Relyance on God , are brought to pass . Nor , lastly , do I Treat of Prayer ( or Devotion ) as they depend on God ' s Grace , or the secret Workings of the Holy-Ghost , ( as I hint also in the Treatise it self , p. 60. ) ; which I from my Heart acknowledge to give us Ability to begin , continue , and consummate both Prayer , and every good Act that is Supernatural : Though an imbitter'd Adversary of mine , will needs throw that Scandal upon me , to deny it . What I concern my self with , is that part of our Christian Actions , or that Co-operation of ours with God's Grace , that stands under our Endeavours , which I strive through the Whole , to encourage ; and particularly in discoursing of Prayer , I meddle only with those Effects of it , which are the ordinary and necessary Consequents of a fervent and constant Address to God for our Soul 's true Good , Virtue . In a word , There are many and various Tempers of Spirits in Gods Church ; amongst which , my Experience , as well as Reason tells me , there are not a few so Naturally Speculative , and given to look into the Reasons and Grounds of Things , that they find most comfort , and improvement in these Discourses that go to the Bottom , and give an account of Them from their Principles . To such Persons as those , I hope , I may , when call'd upon , write , agreeably to their Genius and Pitch ; not blaming , but heartily applauding those pious Men , who accommodate themselves to others . For , as it is a great Weakness to imagin or expect that every manner of handling a Subject , will sute with every Capacity ; so , it is no less to conceit , that any kind of Discoursing , so it be True , and agree with Christian Principles , can be such as sutes with None . CHAP. I. Of Devotion in Common , its Kinds , and the Means to Attain it . SECT . I. Of the Nature of Devotion in Common . DEvotion is a word transplanted into our language from the Latin , and derived from the primitive Vovere , to Vow . It imports , among the Heathens , a steady and fixt Resolution , or rather Ty , obligatory , but yet voluntary ; and that of unusual strength ; such as carried them to the most difficult actions . It keeps the same notion among Christians , the Object only or Motive of the resolution changed . For , whereas false Glory was heretofore the most dazling , and most prized end of the actions of the Heathens , and nothing was thought more glorious than to dy for their Country ; they were said Devoted who voluntarily , in circumstances particularly remarkable , threw themselves for its sake , upon a certain death . So Codrus among the Athenians , Curtius and the Decij among the Romans , are remembred for Devoted to the service of their several Countries ; perhaps their resolutions having been confirm'd by some solemn Vow to their Idols . But , since we came to be Instructed in the notion , and inclin'd to the pursuit of true Glory and true Good , Devotion has got another Object : and , keeping the same Steadiness , and Promptness and Strength in its notion as heretofore , is apply'd only to the Service of God. It signifies , then , a resolution or addiction to the Service of God ; but strong and prompt : such as sets all the Powers of man efficaciously a work in all occasions that occur . It is not confin'd to any one kind : For , we say , a man gives Almes , Fasts , visits the Sick or Afflicted , goes on Pilgrimage , &c. out of Devotion ; that is , exercises Devotion in all these Actions . But Prayer being the most ordinary and most frequent Act , by which men use to serve God , Devotion is most ordinarily understood of Prayer : and when we hear of a Devout man , we generally apprehend a man who prayes frequently , and well . For , these two qualities enter too into the Notion of Devotion ; we not thinking him devout who prays but seldome , or carelesly . § . 2. By what has been said , the Nature of Devotion may be understood ; and we may perceive it is a Quality , or Disposition in Man , strong and always efficacious ; which moves all his powers to act in the service of God , ac-according to their several natures , both with frequency and perfection . § . 3. Hence may be gather'd , First , that Devotion is a disposition of the Will. For , since no Power acts but as 't is apply'd , Devotion , whose Nature 't is to apply both the Understanding and all other Powers to Christian Action , must needs belong properly to that Power which in man is the Principle of Action , that is to the Will. § . 4. Secondly , that this state of Devotion , being a constant bent and readiness to perform the best actions on the best manner , is by consequence the best State the Will can possibly have in this World ; and next to the necessary and continual Conformity to the Divine Will , which the Blessed have in Heaven . § . 5. Thirdly , that this Promptness to put both the Understanding in act as to Prayer , and the other Powers as to Acts of Virtue , as it is a Disposition of the will , so it is to be lookt for in the Will alone ; and not in the Acts either of the Understanding it self ( much less of the Fancy ) or of any other of those Powers which Devotion is to set a work . Whence follows cleerly that , though there happen never so much difficulty to elevate the mind actually , or rather sensibly , to God ; never so many Impediments , nay even Incapacity to act feelingly , or tenderly ; yet , as long as the Will on her part preserves her self prompt to do all these , and can truly say with King David , Paratum cor meum Deus , paratum cor meum , My Heart is ready , O my God , my heart is ready , there happens no loss , nor so much as Diminution , of interiour solid Devotion . The Fancy ( without whose co-operation the understanding in this state cannot act ) may be restiff and backward ; the inferiour Faculties lame and clogg'd , whether through Impotency or ill Circumstances : But , a pious Soul ought not in the least be discouraged at these Accidents ; ( to which , in the dependence the Soul has now upon the Body , we were not Men if we were not subject ; ) nor think her self a jot worse : For , Devotion ( as was said ) is only in the Will ; and the Will is not at all the worse dispos'd , because the Faculties , with which she would work , are indispos'd , and cannot obey her ; no more than the Hand is lame , because the Pen is bad , and will not write . § . 6. Fourthly , That a Soul , which has a ready Will to pray , can never fail ( though the Fancy be never so dull , or out of order ) to please God by praying , or ( which is all one ) to have the Merit of Prayer . For , all Merit , or Actions that please God , proceed properly from the Will ; whence a devout , that is , a hearty and ready Intention , which is the best Act of the Will , must needs be , in a high and special manner , Meritorious or Rewardable . Nay more , a devout Soul , intending and endeavouring to pray , and standing bent that way ; that is , keeping that Intention unalter'd , and prosecuting her Endeavours as well as she can , actually is in prayer , or truly prays interiorly ; though , for want of the Complyance of the Fancy , or Inferior Part of the Soul , ( which onely in Acts of Prayer is sensible ) she does not experience it even while she has it ; but , rather suspects the contrary ; unless reflex Thoughts , and rais'd above matter , preserves her from being mistaken . Yet , the thing is clear , both by Reason , and ( when by reflexion we observe what passes ) Experience too . For , Prayer is nothing but an Elevation or Application of the Understanding to God ; and , there can need no more to apply the Understanding interiorly to Objects already within her , but the Will to do so . Now supposing , as the case does , the Will applying as far as she can the Understanding , of necessity the Understanding must be apply'd interiorly ; that is , Prayer is actually exercis'd . Again , however outward Objects striking the Senses , or inward Fancies irregularly stirr'd up and fluttering in a perpetual motion , cause in a manner continual Distractions ; yet , we may observe the Soul , when by reflexion it comes to perceive them , rejects those Distractions , and reapplies it self ( after that seeming dull manner , which the Understanding , un-assisted with serviceable Fancies , can practise ) to what it was employ'd about before . Nay , there would be no such thing as Distraction in Prayer , nothing for those Words to signifie , in case the Understanding had not been acting about some other Object before , and attending to it : The being diverted from which , and attending to a new Object we call Distraction : and this former Object can be nothing , but the Object of Prayer , God. § . 7. A parallel instance to this case is that of Saint Paul , speaking of praying in an unknown Tongue . Nam si orem linguâ , spiritus meus orat , mens autem mea sine fructuest . For , if I pray with my Tongue , my Spirit prayeth , but my Understanding is without Fruit ; that is , he reaps not the Benefit of stirring up the Mind by new Motives or Discourses , which those Prayers , distinctly and perfectly understood and penetrated , were apt to suggest : Yet still his Spirit , or Superior Part of the Soul , is in common and confusedly elevated to God , still Spiritus or at , the Spirit truly prayes . So , in our case , in this dull state of praying , when the Fancy playes not , nor co-operates as is fit , the Understanding advances not in gaining those sights , which by Extension of former Knowledges into new Conclusions , through attentive discoursing of its Object , it might have attain'd : But still the superior part of the Soul , is by the Will fixt to something , which is not Temporal : ( all such Thoughts suggested by the dis-order of the Fancy , being held Distractions ) . She is then truly apply'd to her Eternal Good , and truly praying all the while ; till , Intention altering all , she frankly and unconcernedly , relinquishes the Circumstances proper for Prayer , and applyes her self to new Objects , without scruple or strugling any longer to keep out the Thoughts of them ; which before she avoyded or repin'd at as Distractions ; but , now admits and pursues voluntarily , as her Business , Duty , or End. SECT . II. Of Sloth . § . 1. I Hope the Nature of Devotion in common may sufficiently be understood , by what has been already said : But yet , because Contraries help exceedingly to illustrate one another , I will make some short Reflexions upon its opposit , Sloth . This Vice is a certain lumpishness , and unweildiness in the Soul , through which she yeilds her self to be sway'd down-wards by the weight of Original Sin , inclining her to Temporal Objects ; and so rendering her un-active and unable , without difficulty , to apply and raise her self to such Thoughts and Actions , as dispose her for Heaven . I say , In the Soul : for in her alone , Vertue and Vice , properly taken , and as they import Merit and Demerit , are lodged : The indisposition and disorder of the Fancy , and other matterial Powers , belong to the Body ; and are not Vice , though they dispose and incline to it ; and , if care be not taken , will cause it . Again , by these Words [ In the Soul ] I mean , in that Power which we call Will , or in the Soul , as she is Will. For , Philosophy , ( which indeed is nothing but true deliberate or reflecting Reason ) teaches , that Contraries belong still to the same Subject ; and therefore , Devotion being an Affection of the Will , Sloth must needs be so too . And besides , 't is evident that all Intellectual Vices are defects of the Understanding-Power , that is , Error or Ignorance ; as , on the contrary , all its Perfections are Knowledges of Truths . But , there is no kind of shew , that Sloth should formally consist in Ignorance or Error , or Devotion in Knowledge ; since they who have much Knowledge , may withall be very Slothful ; and those who have very little , may be very Devout , very ready , and very constant in the performance of all Christian Duties to their Power . § . 2. Hence follows , in confirmation of the former Doctrine , that , as long as the Intention to pray persevers sincere , there can be no sin of Sloth , nor ground of scruple of not having pray'd as one ought : For , so long the Will is not faulty , and so there is no moral defect nor sin at all in a Prayer no better performed ; but all the imperfection in it springs either from Nature , or circumstances indisposing the Fancy ; or perhaps , from want of skill or information in the Understanding - Power , how to go about one's Prayer ; which is so far a fault as there is negligence in the will to use due means to attain so requisit a Knowledg . Wherfore in case any one doubts , whether he have behav'd himself negligently , carelesly or distractedly in his prayer , he must consider well whether he intended that carelesness , or those distractions : For , if he did not , 't is evident it happen'd besides his Intention ; and so was no moral fault . § . 3. But yet this word Intention is equivoral , and may be mistaken . There are who think they do great matters , if , for Example , they make , as they call it , an Intention in the morning , of spending the following day in vertue and the service of God ; when perhaps they never think of God or vertue after . This is but deceipt : and 't would be no better , to use the formality of making an act , fancy'd to be an Intention of praying , before Prayer ; and then spend the time of Prayer in a free and uncheckt entertainment of distractive suggestions . § . 4. To understand the business , we must remember that every Action has a Finall , as well as an Efficient or Material and Formal cause ; and that a man can no more act without a Why then a What. This End , when we know what we do , is foreseen , and the Actor means or intends it : So that the Intention is woven into the Action , and a kind of part of it : as , if I go down , or up stairs , I intend to be at the bottom , or top ; nor can it happen otherwise , if the action be rational , and accompany'd with Knowledg . And , if any action be done otherwise , ( as , when people walk , or do other things in their Sleep or with a perfect Inadvertence ) it is not counted a Human Action . In this sence , as no Action can be without an Intention , no more then without an End , so neither can the Intention be without the Action . For 't is , as I said before , a kind of part of it ; and we should laugh at him who would perswade us he had an Actual Intention of being at the bottom of the stairs , yet voluntarily stay'd at the top . But , as the understanding sees things to come , as well as past and present ; it may see what is like to follow from an Action before the Action it self , and from that sight resolve or reject it : and may resolve for the future , as well as present time , and so intend before she acts . And , in this sence , Intention may be both before and without Action , which , before it come to be executed , the Intention may possibly change . Intention is taken in this notion , by those who amuse themselves with making artificial Intentions before hand . For plainly , they intend for the future ; and , when the time comes , do nothing often-times of what they intended , and remain deluded . Now I understand Intention in the former sence ; that is for such an Intention as accompanies the Action , and needs no formal endeavours on our part to make it : Since nature will joyn it to the Action , though we should endeavour never so much the contrary : For , it is altogether as idle to imagin he , who knows what he does , can have a not-Intention to go down Stairs , who actually goes down , as that he has one , ( I mean , for the present ) who stays above . Wherfore , since this kind of Intention cannot be sever'd from the Action , 't is cleer that who thus intends to pray , truly prays , though never so many distractive thoughts interrupt and confound his Action . Neither are they , unless he voluntarily admit and mean to think of such things , properly Actions of his , but rather Passions or Sufferings . For , as the Eye cannot chuse but see what is represented to it , nor hinder it self from transmitting to the soul what it sees , nor the soul from perceiving what is transmitted : so neither can the soul hinder her self from receiving the impressions made by the inward stroaks of fluttering Fancies , nor those impressions from having their Effect , but is in both cases more passive than active ; and doth not so much do any thing , as hath somthing done upon her . SECT . 3. Remedies against Sloth . § . 1. TO return to the matter in hand , All that can be said of this dryness , and disgustfulness in Prayer , caused by the not complying of the inferior part of the Soul with the superior , is this , that 't is a Disposition , and indeed Temptation , to the sin of Sloth . § . 2. By that Tediousness , It first tires , then discourages , and after frights us ; till at last it gains so much upon us , as to make us yeild our selves over to a neglect , sometimes omission , of customary , decent , or ohligatory Prayers : and the same may be said in some proportion , of our yeilding to those Difficulties which oppose our exercising other devout Acts. Here then it is that a devout Christian soul must faithfully fight Gods Battel ; and never consent , for want of gust , or for feeling disgust , to omit her Devotitions . § . 3. One of the best weapons she has to defend her self is ( upon consideration of what has been , and , more , what will be said ) to settle a firm judgment , that this state of Distraction is no ways faulty . This judgment would be made , not at the instant of Prayer ( for then 't is to be put in practise and the Prayer exercised by it , and so is needful to be had already , not then to be gotten ) ; but at some fit season before hand when the Fancies are most calm ' and the soul can act with most cleernes and force . And , when 't is once made , let the soul be sure to act steadily according to it and pray on , how strongly soever Disgust , or Dryness , or whatever Engin the Devil chuses to imploy , may tempt her to the contrary . A little Resolution will compass this , assisted with the Reflexion how unreasonable it is to alter a course directed by our best and clearest Reason , for the suggestions of disorderd fancies . But if once those temptations can deceive a soul into these erroneous conceits , first , that all her Prayer is fruitless , and then harmful , as being in her apprehension a kind of perpetual fault , and such as she cannot mend ( for she finds by experience she can do no better with all endeavours she can use ) ; she is in danger to leave it quite off , and think it better not to pray at all , than to continue to do ill . And this I take to be one of the most dangerous temptions in the World : both because it comes mask't in the Vizard of Vertue , and so is apt to take with well-meaning Souls , which are not aware of it : as also , because Devotion being the best disposition of the soul to practise all Christian Duties , and particularly Prayer , which includes in it self the exercise of Faith , Hope , and Charity ; it follows , that a soul which thus abandons her self to Sloth must needs languish away into a spiritual Consumption , and piningly decay in those Christian Virtues , which give life to all the rest , and without which the outward practise of others are but false appearances , springing from material habits , and as it were the Ghosts of true Vertue . § . 4. Another Weapon , of great use in this kind of Fight , is this consideration , That we may be certain we merit in the sight of God or serve and please him by continuing our Prayer when we are seized with this Dryness and Dulness , and assaulted with Distractions ; whereas we cannot be so certain of this when our Prayer is accompany'd with satisfaction and delight . The content taken in sensible feeling is so inbred and , in a manner , essential to a Soul , according to her Inferior part , or as she is the Form of the Body ; and this natural propension to all manner of delights so heighten'd in us by Original Corruption , which still draws us from Spirituality to Sense ; that we are apt to adhere and cling to whatever is thus agreable : and this even in prayer it self . Whence it comes to pass , that , because nature so subtly seeks its own satisfaction , 't is very hard , when this sensible pleasingness accompanies our prayer , to discern whether we are not serving our selves when we should be serving God : at least it often happens , in this case of sensible delight , that our easiness and promptness to apply our selves frequently to Acts of Prayer springs , in part , from our love of this pleasure ; which is a great alloy to the spirituality of Devotion , and to some degree taints the purity of our intentions . Whence , all spiritual Masters use to take great care , that those souls who find sweetness in their prayer , be not attacht to it , lest they fall into spiritual Gluttony , and depress the mind to sensible Objects by those very means which should raise it above them . § . 5 Now all this danger is securely avoyded when our Prayers are disgustful : For , however they seem to us sapless and dry , yet we are sure the desire of pleasing our inferior part , or complying with our corrupt inclinations , has not any the least share in what we do ; but that the Prayer and Intention ( which , as was said , necessarily goes along with it in the superiour part which only is Spiritual , ) remains altogether pure and untainted . Let then the Soul , which finds litle gust in Prayer , continue in the posture and circumstance of praying , especially if the prayer be Obligatory ; and in the material exercise of it , at least vocally , if she can do no more . Two comforts will ensue hence ; one , that the merit of such prayer is secure ; every Act of bearing up against this dryness , and the sloth to which it tempts , being manifestly an adhesion or clinging to God with the superior part of the Soul. The other is , that the gain made by such continuance , though it seem small , comes in clear ; there being nothing to be defalkt from its purity by the mixture of any motive sprung from matter or Body ; wheras generally in good actions , perform'd by the middle sort of Christians , there goes so much out to the inferior part , that is , to Fancy and Appetite , that when the Chaff comes to be winnowed from the pure Corn , there remains not so many grains of Spirit as some apprehend . 'T is very well if they escape with the Abatement of half . And , after all , the harvest of the former sort does but only seem small , for in truth 't is otherwise : since of necessity the Habit of adhering to God , must be got by a frequent repetition of Acts ; so that the soul , which faithfully continues to struggle against the difficulties of Prayer , cannot fail at last to come to a facility of it ; so much the more to be valued and endeavour'd , by how much it is free from all suspicion of alloy from the inferior part ; being manifestly wrought out by the strength and predominancy of the Superior . § . 6. There is yet another comfort in this constancy and resolution , which is , that the not deserting our devotions for want of sensible content , but going steadily on whatever we feel , is an evident testimony or argument to the soul that she is as she ought to be . For , since she cannot act this to please Nature , to whose grain it lies so cross , it must of necessity proceed from a motive above Nature , that is , a firm will and hearty desire to please God. The knowledg of which must needs increase Hope ; and , if it be well laid to heart , will , in despite of the Dryness , and the Scruples apt to ensue upon it , produce that fruit of the Holy Ghost , which is called Spiritual Ioy , and such a solid Peace of mind as the World cannot give . § . 7. A Soul which needs more helps in this kind , may make use of some Preparation to Prayer ; such as may be most efficacious to fix her attention , and keep her Fancy from wandring , To which purpose she may a litle reflect upon the importance of it ; and remember , That Happiness or Misery , and this for all Eternity , depends upon the disposition which she carries with her out of this life ; and that disposition on Prayer , which is the means to procure it : That so much time is allotted to every one to work out his Salvation , as every one lives , and no more ; And that this time mispent can never be recalled : That the rest of our life is only to fit us to pray well ; and , if the time of Prayer be fruitless , our whole life is fruitless and irrecoverably Lost : That we cannot be disposed for Heaven without Time , and the time of Prayer is that wherein alone it can be expected this disposition should be wrought ; wherefore , if this time be lost , at what other time can we hope to do that , which if it be not done , we are miserable , and yet cannot be done but at some time , &c. These and the like reflexions , such as we find most apt to work upon us , may contribute much to the well performance of Prayer . § . 8. Freedome of Spirit is another great help in this case ; Distractedness for the most part proceeding from worldly matters , which our too great concern in them is perpetually suggesting to our thoughts . He that can contrive himself into circumstances , which free him from having any thing to do with the World , more then to make use of the means it affords him to gain Heaven , is in the happiest condition , and likely to find least disturbance in Prayer . He that cannot free himself from business , let him free himself from all unnecessary concerns for it ; and settle this judgment firmly in his Soul , That reason permits him not to be farther concern'd cern'd for worldly affairs , let their importance be what it will , than as they depend on him . That success is out of his power , and depends not on him but Providence , to which he should contentedly resign it , and must whether he be content or no : That his part , and all the share he has in any Action , is to use his endeavours according to the best of his skill . That when he has allotted the time which is necessary for this , and imploy'd it as well as he can , he has done all he has to do or can do in these matters ; and ought to be concern'd no farther ; but is now at liberty to employ the time allotted for Prayer in the Best manner . Likewise , That there is no business which takes up so much time as not to leave sufficient for Prayer , if negligence , more than business , do not hinder , and the like . But , above all , let him still remember that whatever other business he have or can have ( and I do not except any ; not love to Parents , care of Children , the strongest and most rational tyes to the nearest and most dearest Relations ; nay the pursuit of things most necessary , even of Livelyhood , of Cloths and Meat ) is of no importance in comparison of this : If this succeed not he is undone , and that Eternally , however he thrive in others ; And if this succeed , no miscarriage in any or all the rest can hinder him from being Eternally Happy . He that lives gloriously , and with full Satisfaction of all his desires , is wretched , if he go at last into Hell ; and , after his short dream of Happiness , wake into a horrid and never ending real misery : And he who lives despised and scorn'd , and dyes starved with cold or hunger , is happy if he go to heaven , and find his short and now ended suffrings swallowed up in infinite Bliss . So that , in truth , to amuse our selves with what happens in this life , to the prejudice of what is to come hereafter , is a folly infinitly more senceless , then what we can fancy most ridiculous . § . 9. This Freedom of Spirit is a Disposition so highly conducive to Devotion , that it ought to be preserv'd even in the immediate means to it , I mean in our Prayers and reading devout Books ; in case they be not obligagory , or that , after a deliberate consideration , with the assistance and advice of our Spiritual Director , it appears not that we have already made choice of the best , and see that others are improper or less beneficial . For there are many good Souls so strangely fixt by a habituated Custome of saying such and such Prayers , that they fall into Scruples if upon occasion they hap to omit or change them ; and yet let them examin their own thoughts to the bottom , they can discover no reason or ground of such a Scruple , but the aukwardness of breaking a longinur'd Custom . And to such persons it seems very advisable in my judgment , that they omit them in very good occasions or with good advice change them ; that so , freeing themselves thus from the tyrannous slavery of Custome and the biggottery of irrational fears , they may inure themselves still to follow Right Reason in what they do , and no other motives of which they can give no account ; which is indeed to assert and preserve the just Liberty of Spirit , due by the Laws of Nature and Grace , where no contrary Duty or Obligation does restrain it . § . 10. There are divers reasons why we should not always use the same Prayers , and run still in one track . One is , because a perpetual custom hinders our attention to the sense and due penetration of the words , in which chiefly consists the Fruit , or spiritual advance by Prayer . Another is the irrational scruple ( as was said ) of leaving off what meer Custom has addicted one to , which is a fault or imperfection , and so ought to be amended . A third , because it is not to be expected , in this state , that our Spirit should be always in one humour or disposition ; and 't is best that every thing be wrought upon according as it is dispos'd to have the Effect produc't in it . A fourth , and principal reason is , because our Soul every day grows or should grow in spirituality , at least at every competent distance , season or stage of our Lifes Race , she must needs , by the very practise of a vertuous Christian Life , have gain'd a considerable advance , though perhaps she discern it not , especially while 't is growing ; and 't is as irrational to think the same thoughts are apt to fit her in all states , as to think that our Bodies ought always to be fed with Milk , because we eat nothing else when we were Infants . I for my part know no one Devotion suting all sorts , all states , all times and every pitch , but that which was made by the Wisdom of the Eternal Father , who fully comprehended them all ; I mean the Lords Prayer . § . 11. But , the best help of all , is a good Director . For as , in the Body , the same diseases proceed somtimes from different causes , and require different ways of cure ; so it is in the Mind too . It may happen that the same indisposition , which in some proceed from the Impersection of Nature , may be caused by the Perfection of Nature in others . A Soul fitted for higher Operations than these in which she is imploy'd , and straining at them by a natural propension , and yet not reaching them for want of Instruction may fall into the same unsatisfactory condition , which happens to other Souls from other causes . A good Director is as necessary in such cases , as a good Doctor where diseases spring from not usual and not easily perceived causes . However , our conduct is sure to be so much the wiser , as he has more Wisdom than our selves . In this particular , there are but two things to be observed : to chuse one who is truly fit , and then to treat freely with him . They are both of great importance , but need not be farther dilated . SECT . IV. Of the two chief kinds of Devotion . § . 1. BEcause Devotion is a steady bent of the Will to Spiritual Operations , and there be two ways by which the Will may come to this disposition , those two different Methods make two sorts or Kinds of Devotion . For the Will may be wrought to this temper , either by a Habit got , as other Habits are , meerly by a frequent Repetition of her own Acts ; or by the interposition of the Understanding ; which , clearly seeing that such or such things are to be done , presses and prevails upon the Will to be always ready to do them . These ways are both efficacious , but the later the more Natural and less changeable . For , the will according to the designe of nature , is to be led by the Understanding , and indeed , in some sence , cannot be led otherwise ; there being some co-operation of the Understanding to that first Act of the Will , the repetition of which , afterwards , produces the Habit. For , unless the action had first been thought fit to be done , it would not have been done at all . But , if the Understanding contributed but litle , 't is more chance and luck than Reason , that the Action haps to be good : which is not connatural , our nature requiring a rational proceeding in all things . Again , it is also less lasting : for , as Use produces , Disuse will lose it ; and , should the Understanding ( as , not being first settled it self , it well may , ) come to cross the operations of the Will by contrary judgments or even doubts , the Will would waver , and act faintly first , and after perhaps not at all . But , a Will produced by the Understanding , cleerly seeing , and conceiting practically what is to be done ; and out of that sight moving , and indeed becoming the Will to do it , cannot be changed till the Understanding change . And , if the Understanding be determin'd by Truth , and that Truth clearly seen ; the Understanding cannot change , because Truth can never turn into not-Truth : I say clearly seen ; For Passion dims or blinds , and so comes in Sin. § . 2. We shall find that , in one way , the Soul works upon the Body ; in the other , the Body works upon the Soul. Where the Habit is produced by repeated Acts , it is caused in the Soul by the influence of the Body ; whose Spirits and Organs , being fitted by constant use , and readily concurring to such Actions , carry the soul along with them . In the other way , the Action begins from the Soul ; by whose predominance over the Body those Spirits and Organs are fitted , and concur with readiness and ease to her Directions , yet both arrive at the same End a fitting disposition both of Soul and Body . § . 3. Notwithstanding , since Effects must needs partake the nature of their Causes , though true Devotion be an effect of both ways , yet this Effect cannot but have Consequences and Operations , as different as the Causes are which produce it . The Devotion caus'd by Knowledg is proper for more refined Souls , such as are able to penetrate into , and judg of the nature of things , and guide their Actions by their judgments : The other , for tempers less rational , and who , not able to go alone , require to be led : The former can only be lost by a wilful neglect of cultivating those Principles which caus'd it ; and which are not soon nor easily pluckt up , where once they have taken deep root : The other perishes , both sooner and more easily , by bare dis-use of the material actions by which it was produc'd : And , indeed , they who have only custom from whence they can derive their Devotion , generally run great hazard of a total decay in virtue , upon any considerable neglect of their customary Exercises . § . 4. Yet in some respects , this Material Way is less subject to Involuntary distraction in Prayer , than the other ; because this way of Prayer , being , in a manner , confused , and an Elevation of the Mind to God in common , as it were , without distinct application of the soul to particular Motives , which should advance her to new degrees of fervency ; it costs her , by consequence , little labour , and obliges her not , out of weariness , to divert to new Objects . Again , this kind of Prayer , having little or no height of Spirituality , but being sutable to Fancy , finds in the Brain Proper Species , agreeable to the thoughts he has who Prays ; whereas the other , straining after Objects purely spiritual , of which we have no proper Species , has by consequence less ground in Nature to fix the Attention . § . 5. In some respects too , the Spiritual Way has the advantage in this point of Distraction . For , the distinct considerations to which the soul applyes her self are apt , from their being Distinct , to fix the Attention ; because they afford her a particular Entertainment to which she may attend . As for Weariness , when she finds that prevail and render her unfit to continue her Prayer longer , she leavs it off for the present , to resume it when she is better dispos'd : And , when some use has provided her of Spirits fit for her purpose , she will seldom have cause to break off for weariness , but may Pray with ease as long as is necessary or useful . § . 6. Hitherto we have discourst of these two kinds of Devotion as they are in their own nature . If we upon look them as they are in the Subject , we shall find those of the material way generally great valuers of External Acts : They place all Spiritual Goodness in frequenting them ; think them Saints who are addicted to long Prayers , and assiduously repairing to Churches , and Sacraments ; proceeding too often to censure those as little less than voyd of all goodness , whom they observe not to be still as their Beads or the like . And this proceeds not from defect in Devotion , ( on the contrary , it seldom happens but where it is strong and much valu'd ) , but from the weakness of the person who has it ; and who , being neither us'd ( nor able ) to judge of the nature of things , comprehends not how he can be Devout , who does not do those Actions continually , which by Experience he finds useful and necessary to Devotion in himself . Those of the other Way , place all their Treasure in Interiour Dispositions ; and , for Outward Actions , chuse them by Judgment ; and practice so many and such as they find useful to the Inward Affections . They think persons more or less Saints , as their Souls possess more or less of those true Spiritual Riches : and hence value and endeavour so to improve their minds in the Knowledg of Spiritual things , as being the connatural means to produce good Affections ; which the others fancy not , but rather condemn as a hinderance to Devotion , because they perceive no efficacy nor fruit of it in themselves . § . 7. The former , placing much of their Devotion in performance of the External Act , as going often to Confession , Communion , &c. are not generally altogether so solicitous of due Preparation , or at least aim not by their preparation to work their souls into a disposition fit to advance in true Vertue and perfection of the Interior by a connatural efficacy of the Action upon such a disposition ; but , following Faith unexplicated by true Theology , expect the fruit from a supernatural operation of Grace , beyond their comprehension fixt to , and accompanying the Action . The later , apprehending the benefit to be expected from those Actions depends , after a connatural way , upon the disposition with which they are done , are as much solicitous about the Disposition as the Action ; and labour more to perform them well than often , ( unless their spiritual Director judg them fit for both ) : but always with a Preparation , suitable to the Reverence due to institutes so Sacred and Divine . Those , being altogether affected to many , and those the most Customary Prayers , often slubber them over ; sometimes with so litle application of the mind ; that there is not so much as a becoming Reverence in the posture of the Body . They litle heed the sence as they go along , and consider not how or how far it affects their souls ; and , wanting that which is the proper Rule to direct their choice , if chance dispose not otherwise , generally make use of such as they see us'd by others : apprehending some great matter in the very words ; and , for that reason , chusing somtimes Latin Prayers , though they understand not one word of the Language . And yet , by the proportion this way has to their Pitch of Soul , this conceit of some great thing in common , concurrs so well with their right-set intentions , that they pray very well , & better than where they understand more and conceipt less . The other sort , being knowingly devout , or Spirituall , ( who , as St. Paul says , Omnia dijudicant , discern or distinguish all things ) and , holding themselves at liberty , where God or his Church has layd no command , take for their Rule the Good of their Souls , and believe this Good to consist in a Right Disposition . They therfore chuse such Prayers and Books , as they find by experience most useful to this purpose , and contain such Motives as are most Efficacious to raise their Souls to Heaven . They are no ways affected to what they do not understand ; and comprehend not how Ignorance , one of the chief curses of Original Sin , should ever be the Mother of Devotion . They are more for the few and well , than the many and often at a venture . They are always careful to accompany their Prayers with a grave and reverent gesture , and an attention piercing into ( as far as they are able ) and distinctly penetrating the force of the Words ; which they expect should contain such an Affective sence , as is apt to wing their Souls for Heaven . § . 8. The former too are more addicted to Corporal , the later to Spiritual Works of Mercy : and , as those fancy no great matter in the advancing of Truth , supposing we have once Faith ; so these see no advantage to the world , in relieving any necessity incident to the Body , comparable to that of bettering mens Souls , which they see will follow from the advancing of Truth : Solid Goodness being the genuin Off-spring of Solid Knowledg . § . 9. Lastly , the difference of these two Spirits is great in Relation to comportment and human conversation . They whose study it is to guide themselvs by Right Reason , the true Nature which God has given us , apply it to all their Actions ; whence their carriage is even , their Friendship steady , their Judgment stay'd and just , their thoughts Charitable : They hearken to proposals with calmness and indifference , and believe , without good grounds , slowly : The others are more apt to be humorous ; stifly addicted to any opinion taken up of course ; inconstant in their purposes and friendships ; partial in their Verdicts ; credulous even of Toyes , and of which no solid ground appears , if they suit their Fancy ; unwilling to hear any Reason , son , which Crosses the conceit they have once espous'd ; And , for want of duly weighing the nature and reason of things , Rash Concluders ; Censorious of every thing that runs not just in the track of their thoughts ; and fierce Reprehenders of what they think amiss . And yet these imperfections , when they happen , hinder not a good meaning , and right-set intention . All this while they may heartily wish and love what 's agreeable to Gods will , and hate whatever is contrary ; only , by the shortness of their Reason , or untoward circumstances , they are preoccupated with a wrong conceit of their own way , and see not what is agreeable and what contrary to the Will of God ; And so afford those of the other sort a fair Occasion of Exercising a double Charity , in bearing with their Imperfections , and , by sweet ways , instructing their Ignorance . § . 10. But , we must not think that these two sorts of Devout people are found in the World , fixt in an indivisible point , as they seem here described . I fear there are not very many perfectly of the one kind , and hope there are not very many just of the other . I only intended to describe the standards of these two Spirits : which are participated with a thousand unequal degrees , now of the one , now of the other sort , and interwoven with a variety almost infinit , according as natural Genius , Instruction , and other circumstances have allotted their proportions . § . 11. Let be it our task oemulari charismata meliora , with a true Christian Ambition , to aim at what 's best and highest ; but yet remember too , that what 's best in it self is not always best for every particular : and resolve , upon better advise than our own , to pursue the Unum necessarium , that way which is most expedient for our Souls . The truth is , these Methods , as different as they are , may both be needful almost for every one . Few or no understandings are so sublime , as not to admit , and even need , the assistance of frequenting outward Acts , which beget Habits : And few so low , as may not be improv'd to contribute , and that considerably , to the benefit of the material way , if good Instruction be not wanting . Wherefore , neither should the Intelligent Devote neglect the constant use of outward Acts of Devotion ; nor the Material one , to improve his outward exercises , by joyning as much Understanding to them as he can . SECT . V. Of the means to attain Devotion . THe means of attaining both sorts of Devotion are already toucht in Common ; but the subject deserves to be treated more particularly . In the Material way , because the effect is wrought in the Soul by impressions first made on the Body , that which imports is , that these Impressions be as strong as may be , and as many ; for , a weak cause often apply'd , will produce the effect of a strong one . Such exercises therefore are to be preferr'd , as strike the inward sense and fancy most strongly : but , what ever they are , they will become Efficacious , if they be often enough repeated . Those therefore for whom this way is proper should be exhorted to be assiduous in the outward exercises of Devotion , whatever they be ; yet with this caution , that the Frequency prejudice not their Efficacy : For , if they become so customary as to be done meerly out of custome , they will loose much of their force . Particular care is to be taken in this point , about those Exercises which require an extraordinary Reverence , and , by the design of the Divine Institutor , carry with them an awe and respect ; as the Sacraments , &c. For if , according to the Maxim , Consueta vilescunt , Customary things grow vile , our too frequent use of them , bring us to a careless indifference in performing them , and take off our conceit of them ; they will become little beneficial , and perhaps harmful . § . 2. But , these inconveniences avoyded , these Devotes are to be advised to pray as often and as long as they can , and such prayers as they please ; To frequent the Sacraments , the oftner the better , so it be with serious preparations , and such as may preserve the Reverence due to them ; To be present at all Solemnities of the Church , and there where things are performed with most Majesty and becomingness ; If any Extraordinary Occasion of Devotion happen , as in Jubilees and the like , by all means to lay hold of it ; Often to read good Books , of which the Affective are more for their purpose than the Instructive ; and , in a word , to omit nothing proper to strengthen and increase the Habit of Devotion . In general , the conceit they frame in common and confusedly , of the Benefit of these things , should be kept up at the height , and Increas'd if it may be : and , for particulars , because they penetrate not into the nature of things , nor consider which way they work , it matters not much what they be , so they be good , and apt to move them . For this Reason , and because they are through their weakness easily scandaliz'd ; peo , ple should in charity be wary of maintaining and even discovering contrary sentiments before them : For , these ways , whatever they be in themselves , the best or no , are best for them , and will make them Saints , if they pursue them sincerely and faithfully : and we must beware , Nè pereat in scientiâ tuâ infirmus frater , Lest a weak Brother perish by thy Knowledg . § . 3. The way of Knowledg must needs be pursu'd by such means as improve Knowledg ; and he advances in it best , who most deeply penetrates into Christian Duties , and most clearly sees their agreeableness to right Reason . I do not mean with such a sight as is meerly speculative ; nor such a sight as can pierce into the Mysteries themselves , and look upon them with that kind of Evidence which we have of other Truths , whose terms we see connected : For this would take away Faith , and is impossible here ; and only to be hoped in the Country of Blissful light , where we shall see Face to Face . But I mean such a sight as presupposes Faith , and renders it lively or operative ; which if once we can attain , it is impossible not to be Devout : For , knowledg of any Good , when 't is express and lively , becomes a Principle of acting for it , or to obtain it ; that is , Will : as by reflexion we may easily discover in the whole course of our lives , and experience of our daily Actions . § . 4. Now , this Knowledge is renderd express , and Faith by consequence lively , two manner of ways : By Supernatural , and by Natural means . Supernatural means , are either apt to affect all Mankind ; or some few chosen by God's providence , and design'd and fitted for great ends . Of the first sort are Miracles in general : For the common course of Nature is practically evident to all ; and so , what ever evidently crosses it , must needs be conceiv'd to spring from the Author of Nature , who can control it as he pleases . Wherefore , as , on the one side , this evidence makes it stick firmly in the soul , that God has a hand in it ; so , on the other side , the Astonishment , by reason of the Unusualness of the effect , makes it sink deep ; and both together render Faith , as to the point it testifies , exceeding lively and prompt to Action . Of the other sort are the rushing Wind , the fiery Tongues , and other concomitant causes , which produc't that prodigious liveliness of Faith and sublime height of ardent Devotion in the first Planters of the Church : by which they were renderd so strongly and readily dispos'd for those duties which Christ had order'd them , that they cheerfully embrac'd all Inconveniencies , Torments , nay Death it self , to perform them . These causes were not apt to affect all Mankind , as they did those few , particularly fitted by long conversation with Christ himself , and expectation of the effects of the Promise he made them at his departure ; which was still working in their minds , and raising them to look for some strange Supernatural effect of it . These are the two manners of External and more ordinary supernatural means : for , of the Inward workings of God's Spirit , which blows where it lists ; and whose Operation , and the Circumstances of it , depend upon a Series of causes unknowable by us , 't is not my Intention to speak in this Discourse . § . 5. Natural and Ordinary means , to make this Knowledge express , and Faith lively , are also two-fold , viz. penetrating well , either the Grounds on which Faith is built , that is , the Certainty of the Authority which recommends it ; or else , the Agreeableness of the things to be believed and of the Actions to be practis'd , to the Maxims of true Reason . It is the proper business of Controversy to teach the one , and Scholastick Divinity the other ; and 't is by reading , and attentively considering the discourses made by Masters in both kinds , that we may attain the Knowledge we desire in these matmatters . Only let us provide the Author , we chuse , be truly Solid ( for every one who writes is not so ) ; and that the Point we chuse be to our purpose . It is neither necessary always , nor convenient , that every one who is capable of Knowledge , should read all the Controversies that concern each point of Faith ; even though they be good and solid : much less amuse himself with solving all Objections rais'd , and raisable without end , by Adversaries . It will be sufficient to peruse and understand one or two good Books , which solidly treat , and firmly establish the Grounds of Faith ; or , if leasure and opportunity serve , to hear some Oral discourses of that subject : In fine , by any way we can , to weigh attentively the Nature of the Authority on which Faith is built , and what perfect Certainty the same , and less Authority begets in us on other Occasions . This done with that care and concern which the thing requires , it will naturally breed in a Soul , these and the like reflexions . § . 6. I believe , and that with a most firm assurance , that there was a King Henry 8th . a William the Conqueror , a Julius Caesar ; and many Actions perform'd by them , as altering Religion in England , Conquering this Nation , gaining many Victories , and the like . The same I believe of less men , and less universally-known Actions ; provided they were sufficiently notorious to great Multitudes , and by these multitudes openly and seriously attested , and without any imaginable ground of suspicion of Fear or Hope , or any Interest which might move them to ly in the case . I find this writ in my heart in such characters , that I can as well doubt whither I am , as whither such things were . I find all Mankind judge the same ; and I can no more think it possible , that Humor or Interest should beget this perswaon in them , than in my self ; which I am sure it does not . 'T is evident then , that Right Nature , or true Reason , obliges both them and me to assent that such things are true ; and therefore that such an Authority , attesting such matters of Fact , cannot deceive us . Wherefore , by the same and far better Reason , I am to believe this vast Authority of the Church attesting to me , that such and such Doctrins were taught by Christ and his Apostles . § . 7. Farther , considering the circumstances in which this Universal perswasion of Mankind that this doctrine is Divine was introduc't , I find the Effect absolutely impossible to Nature . The men , who first began to work it , were inconsiderable in all respects of which the world takes notice : Of mean Birth , of mean Callings , Fisher-men , of no Power , no extraordinary natural Endowments ; and , where there was a Primitive Christian , as there were many , famous for Parts or Quality , he must first be wrought upon by men inferior to himself in all such kind of respects . This was at a time when the whole world was possest with Idolatry , that is , utter Enemies to Christianity , excepting one poor Corner of it , Judea , where the Change began ; and where those who remained unchanged were greater enemies to the business than the Heathens themselves . The temper of the World at this time , was so far from simple or foolish , that Wit was rather at the highest pitch ; all the Learning of Athens and Greece being transfer'd to the Romans , and there improv'd and heighten'd . Yet this World , by these men , in such circumstances , was prevail'd with , to cast off all their long-settled perswasions in Religion : and ; instead of them , to entertain , and that with a most unshakable firmness , the belief of Mysteries inconceivable ; such at which nature could not chuse but boggle extreamly , and not admit without absolute Conviction . For , no Interest could move them ; all Preferments of Honour , or Trust , or Profit , were in the Hands of those who Opposed this New Doctrine : and to Embrace it , was to Forfeit whatever they Possest or hoped in this kind ; nay , to change it for Poverty , and Contempt , and Torments , and Death . Force there neither was , nor could be : For , all Power was in those who were against Christianity ; and was employ'd and strain'd to suppress it . In Learning and Wit , and Eloquence , and all Natural Parts , they had the Advantage ; and the things proposed to their Belief , a Trinity , a God made Man , and living in Obscurity , and dying in Torments and Infamy , a Virgin-Mother , &c. were Inconceivable , and to nature Unsolvable Riddles . § . 8. He that shall consider these things , and the rest of what may occur , as they deserve , will be convinc'd that the Effect , viz. a Perswasion of such Multitudes of Men , so qualify'd , to believe such strange things , so strongly that no Hopes or Fears could hinder them from standing firmly to them , even to Death , could not be compast by Natural Causes ; and thence conclude with absolute certainty , the Doctrine could be no other than Divine , dictated by God the Author of Nature , and , by his Power over it , introduc't and settled in the World. § . 9. Again , amongst other Supernatural means Miracles being one , which the Christian party unanimously pretend to have been done by Christ and his Apostles : 'T is impossible had they been false they should not have been discover'd , and the Pretenders and Actors manifestly shown to be a company of Cheats , unless there wanted Wit , or Power , or Will in the Opposit Party to examin and detect them ; For , that which we know how to do , and can , aud will do , manifestly is done . Wit to detect them there was in abundance , the world being then both acute , and withall Sceptical ; a quality , too , which hindered them from believing rashly . Will there wanted not : The Honor and Interest of all Overseers of Religion , or Priests , both Jews and Gentiles , engaging them against it ; and the Civill Policy being highly concern'd to look to Innovations , and Doctrins contrary to the Religion in vogue , and Establisht among them . Besides , 't is plain they had a Will to do what they did , and they did make all the Opposition they could . Neither was there any want of Power ; which , till Constantin's time , three hundred years after Christ , was all , ( whether Secular or Religious , ) in the hands of the Enemies of Christianity ; and often fruitlesly imploy'd to the uttermost , both by Policy and Persecution , to root it out . There was no possibility of over-bearing them by Noise ( for that is one kind of Power ) and silencing those who cry'd down the Miracles , by the louder Clamours of greater multitudes who cry'd them up . For , though Christianity had made a considerable progress in the world during the times of persecution , yet , in comparison of Heathens , Christians were but few , and very unable to contend with them in noise . It remains then , that the pretended Miracles were true Miracles , and too evidently such for any Wit or Power of man to show them otherwise : And that those and the other means , used in the conversion of the world , were truly above Nature ; since they overcame all Human and Natural means conspiring and bent to oppose them . And , had they not been such , the perswasion , nay steadfast belief , of such incomprehensible Mysteries , and standing fast against such a violent Torrent , nay turning the stream so strangely , and prevailing on such vast Portions of the World to embrace Christianity , would be an Effect without a Cause , or ( which is all one ) without a proportionable Cause , or a Cause able to produce it . Wherefore , as Certain as it is , that no Effect can be produc't without a Cause , and that a Proportionable cause , or a Cause able to produce it , ( and that is so certain , that to deny it , is to affirm manifest Contradiction , viz. that a thing can do what it cannot do ; ) so sure it is , that this first-taught Doctrin was both truly Divine , and rightly deriv'd from the Primitive times to us . Therefore I am as sure as I live my Faith is True , and the Doctrin I believe , Reveal'd to Mankind by God himself . § . 10. Hence a rationally-pious Soul will discourse on this or the like manner : When I certainly know any thing that really and highly concerns me , for example , that such a precipice , if I leap into it , will certainly kill me , such an Action will certainly ruin my estate , such another will secure it , and settle me in Plenty , & Content , and Security ; 't is plain Madness not to act according to this Knowledg , and beware of that precipice , and avoyd one Action , and do the other : But it is infinitly greater madness not to avoyd such things as my Faith , with much greater certainty , assures me will bring upon me infinitly greater Mischiefs ; and not lay hold of such things as it likewise assures me will put me into possession of infinitly greater Goods , no less than true , and perfect , and never Ending Happiness : I will therfore endeavour by the best , and all means I possibly can , to avoyd Sin , correct my Passions and Inordinate Love of this World , strengthen and advance my Reason , elevate my mind to God , and strain with the utmost force of my Soul after this state of Bliss , which is alone Desirable , alone Considerable , &c. And this with a steady and devout pursuit ; keeping ever awake in my mind , when it grows drowsy , the Absolute Certainty of what my Faith , propos'd and attested to me by the Church , delivers to me . Thus we see how Faith is the Argument of things not yet seen , to wit , by the clearness of its Principles or Grounds ; Likewise , how 't is the Substance of things to be hoped , by the Firmness of its own Foundations ; Lastly , how it is the Ground-work of all Devotion , because the consideration of its Truth , render'd express to our thoughts , makes Faith it self very lively and Operative , that is , our Judgments concerning the Truth of it , very Practical and Ready for Christian Action ; in which , that disposition of the Soul , which we call Devotion , formally consists . To proceed thus far , and settle their Judgments in these Truths with the steadiest firmness and clearest sight they can , is advisable for those Souls , whose pitch of Reason makes them Inquisitive into the Grounds of things , and capable to comprehend them ; for such persons will receive much comfort and profit by such kind of satisfactions . It imports not which way they take to this end ; whether they work it out by their own meditations , or use the assistance of Books , or publick or private and Familiar Discourses : So the business be done , it matters not how . § . 11. If any particular difficulty which strikes at the very Ground of their Beleef comes cross their thoughts , and hazards in the least to shock their Judgment , it may be worth their pains somtimes to see through that too : But , to amuse themselves with every Objection , and not to be quiet till they themselves can answer every thing which is or may be oppos'd , I take to be a very unprofitable , and very unsatisfiable curiosity . The difficulty may somtimes be such as cannot be solved , without a deep in-sight into many Sciences , such as they neither have , nor can hope to have for want of leasure or parts . Again , Objections are endless , and should we not be satisfi'd of a Truth , till all that can be said against it were answer'd , we should never be satisfy'd of any Truth at all , but onely of the very first Principles . Should all the Objections , yet ever thought of from the beginning of the World , be answer'd to day ; as many more might be invented to morrow . For Wit and Fancy have no bounds ; and 't is from the fertility of their Inventions that Objecting proceeds . And , after all , 't is not the proper business of Devotes ; it belongs to Controvertists to answer Objections : the only thing which imports Devout people of this pitch , is to understand well , that the Grounds on which they proceed in the conduct of their Lives , are firm and solid : and such as they ought securely , and without fear of deceit , rely on . Which done , they must be true to themselves , and act with a vigour proportionable to that degree of cleerness with which their Speculativeness discerns them to be true , joyn'd with such a Concern as Faith tells us the matter deserves . Nor need they distrust Gods Providence in this , which has furnisht his Church with means suitable to every capacity . § . 12. Again , when upon certain Grounds they have given Admittance to a Truth , they should stand to it , and trouble themselves no more : For nothing in the World is or can be more certain than that if this be True , what ever is or can be said against it is not True , whether I be able to make so much out or no. And upon this they may securely rest . In truth this wavering Inconstancy , this quivering Irresolution , which keeps us from owning heartily what we do see , for fear of what we do not see , is a blamable weakness ; loses the time , in which we should work out our Salvation , upon Doubts and Scruples , and puts us into the condition , which St. Paul reprehends in the women of his time , Semper discentes , & nunquam ad scientiam veritatis pervenientes . Always Learning , & never coming to the knowledge of truth . § . 13. Since then , a knowing devout soul seeks only , or only should seek , so much knowledg , as is necessary to the perfection of Devotion ; let her if she be able , faithfully , and severely pursue her inquiry , till she arrive at such a certainty of those Truths which concern her ; I mean such as will give solid Ground for Virtuous Christian Life : and , for the rest , remain satisfy'd with this , that there must of necessity be some deceit in whatever is said against Truth . Let her a God's Name first discover that to be Truth which she embraces , as Truth ; to which 't is sufficient to judge upon good Grounds , the Church is Infallible . But after this , it is lost time if she spend any in the discovery of the deceit . It is enough she knows it is Deceit , and needs not know what kind of one it is . In our particular Case , she may reflect , that the Testimony of the Church or Tradition , being the ground on which we build the certainty of Faith , as 't is Christian ( which onely in a manner amongst us is called in question ) they who deny the force of Tradition , must by consequence deny the certainty of any matter of Fact done before our Days : And , because Nature assures us , that this is Irrational , it assures us likewise , that who object on this manner go against nature , and so all they can say , is no other than witty talk , handsom flourishes , and plausible quibbling , without real force or solid ground . And , indeed , they plainly discover themselves irrational , and led by passion , who obstinately oppose Tradition ; because they maintain an evident Contradiction . For , on the one side they affirm that Faith is truly certain ; and on the other , deny Faith has any Grounds truly Certain : And this ( since nothing can be said certain , but in vertue of the Proofs of Grounds by which the Certainty is made out ) is to say , that Faith is and is not truly Certain . To this they are forc't by the heat of Opposition ; For they will not grant Tradition has the vertue to make a thing truly certain , because they are aware it is against them : And , by denying it , they leave no truly certain Grounds for Faith at all . For , as all proof of matters of Fact past long ago must at last depend on Testimony , or Tradition ; if Tradition it self be not secure , nothing can be so which depends on it . And so there is no remedy , but they must speak out at last , and say plainly , as they do , that all grounds of Faith , and consequently Faith it self , may possibly be false . § . 14. I would not be mistaken here to advise any they should not beleeve till they have this Evidence of the Grounds of Faith ; but I presuppose them already Faithful and intend only to comfort their Faith by looking into it's Grounds : Every one that is convinc't , whether upon solid or sleightest Grounds , God has said a thing , is bound to beleeve it , else he sins mortally in disbelieving God who is Essential Truth . Much less do I absolutely require this of them ; but , upon supposition that their own speculative and acute Genius makes themselves require it , I exhort them to it as to that which is to such Souls a means to increase their Devotion , and can no way shock them if they be not passionate and precipitate . Least of all do I tell them that in looking into their Grounds they ought to go to work like Doubters or Seekers ; but , quite contrary , supposing them firm in Faith by their relying on the sure Rock of the Church , and strengthen'd in that reliance by the Practical Evidence that the Virtues she exhorts us to are agreeable to Right Practical Reason or Conscience , and that the means she proposes and enjoyns to attain them are Effectuall towards that End , I bid them rest secure , that if God , together with an earnest desire to advance in Devotion , have also given them a piercing Eye to discern Truth ( as he has to many many thousands in the vast Extent of the Church ) God's Goodness has provided such Grounds proportion'd , and penetrable by every Capacity , and theirs amongst the rest , as will , if look't into , render their Faith more lively , and their Devotion more fervent and Solid . But , who is of this pitch , and so to make use of this method , lest the over-weening of their own private and perhaps partial Fancies should make them strain beyond their force , is left to the judgment of Spiritual Directers , whom we are to suppose fitted by Education , as well as design'd by Office to be the proper Discerners of Spirits , and knowing when to administer St. Paul's Milk and solid Food according to the capacity of the Souls they are to nourish us in Devotion . For those perfecti were already Faithful : the reason then of his discoursing wisely with them , was ( their pitch bearing it ) to make their Faith lively , and their Vertue more solid ; and to enable them also to convert others to Faith , and advance them in Vertue or Devotion . § . 15. The bottom-ground of all Devotion being thus layd in the Establishment of Faith , many other Comfortable Lights will break out , and cherish and strengthen the liveliness of it in such persons as we have spoken of , and to a great degree in others also . Such are the considerations , What wise Orders for a World the Ten Commandements are ; What Universal Mischiefs would succeed if any of them were omitted ; and how the well-being of Mankind , both as to this life and the next , is pithily compriz'd in these few Heads : which as it argues an infinitly-wise Contriver , comprehending and providing for the Necessities of Human Nature , so it likewise becomes an Infinit Goodness , commanding his poor and indigent Creatures nothing but what is their own true Good , and tends to bring them to compleat Happiness . § . 16. Next , the Consideration how conformable the more elevaed Points of Faith are to Right Reason , exceedingly comforts an Understanding captivating it self to the Obedience of Faith. For , as on the one side , nothing is more rational , than that those highest Truths , which Elevate us to Heaven , should be placed above the pitch and endeavours of Nature , and so not to be knowable by Principles purely Natural : So likewise Truths , by being Truths , and proceeding all from the Author of Truth , must needs be ally'd one to another , and bear some resemblance and proportion together ; those above Nature and Reason , to those discoverable this way ; although they cannot be proved by them , but depend on Gods Authority revealing and the Churches proposing them . These things are found in the books of Divines ; of which such would be chosen as serve best to perform the duty of Divines , and shew the conformity of Religion to Reason most clearly . For , those which , with great shew of Wit and Learning , only dispute matters plausibly on both sides , are not proper for this purpose . Who understands not Latin , or , though he do , is perhaps to seek in those Terms in which Schoolmen usually express themselves , should make use of some good Divine ; who may select such points as are most proper for the Person with whom he deals , and deliver them in terms which may be intelligible to him . § . 17. Besides these Books & Discourses , which increase Dovotion in intelligent Souls by enlightning their Understanding , there are others which work immediately on the Will , of them as well as of others , by the way of Affections without the help of Reason . And , though these are perhaps more proper for the other way of Devotion , yet no assistance should be neglected ; and they are very compatible with this , and no less , if not more , Efficacious . For , being made up of Expressions coming from a mind full of , and overflowing with Devout Thoughts , they are apt to transsuse , as it were Affections into the Soul of the Reader : And , if that Reader be beforehand satisfi'd in the Principles which ground those Affections , he is excellently disposed to receive them . Those Principles then being habitually possest by the Readers , they will experience their Wills inflam'd by the ardent Love , which those Expressions breath ; in the same manner as Lively Expressions of any Passion beget the same passion in another , especially if possest with the same Concern which was to both the Ground of those Passions . Hence they find such Books full of Spirit , and as it were of Sap , connaturally nourishing and dilating their Souls ; which others , not throughly satisfi'd of those Principles , coucht underneath as their Foundation , find sapless and disrelishing : Though yet , sometimes it happens otherwise , and that without any fault or defect . § . 18. But generally such expressions are like meat already chaw'd , and needing nothing to become presently nutritive , but a heart disposed by Affections of the same kind to receive it ; as new drops of water , without more ado cling together , and increase the bulk . Of these , some are us'd for Prayer directly , others for Entertainment of the Mind with devout reading ; but both work by the way of Affective Impressions . The best without all comparison are the Psalms of David : which some find relish more , when they are taken asunder , and then peec't of verses taken one here , another there , as seems most proper ; and those obscure parts which darken the sence left out . Divers devout persons have laboured in this kind ; and who would labour for himself perhaps would find it no unuseful employment . Besides these , I would commend St. Austins Confessions , some piece of St. Bernard , and S. Bonaventure : The Imitation of Christ ; The Love of God by St. Francis Sales ; St. Teresa's Works and ejaculatory Prayers , The Sermons of of St. Thomas de villa nova , &c. But , the best books of Devotion are those of Prayer ; and Prayer being an Elevation of the Mind to God ; and the Mind consisting of Understanding and Will ; those Prayers are the best which work on both , and at once instruct and enlighten the Understanding and inflame the Will. I would therefore advise to chuse such as contain solid Christian Doctrin , and express it both rationally and affectively . Of this kind of Prayers the number is not great ; few being fitly qualifi'd to compose them . For , there is requisit in the Author , both skill in true Divinity , to make the conformity of Christian Doctrin to Reason appear , and ardent Devotion ; he being very unlikely to warm another who is cold himself ; And besides a great mastery in Language , to chuse expressions clear and affective , and both easy . I recommend for this purpose , the meditations of St. Augustin ; and the Devotions of our learned , Pious and judicious County-Man , Mr. John Austen in the way of Offices . § . 19. The Lives of Saints also are of great efficacy to stir up Devotion , by way of Imitation and Example . But they would be well writ , that is , with more care to relate their Heroick Vertues , which made them Saints and estimable and imitable by us , then to huddle multitude of Miraculous , and , if but flightly attested , incredible actions ; which neither were the causes of their Sanctity , nor are imitable . They affect the Vulgar indeed with Admiration and Esteem ; But work not so much upon the wiser sort , who only seek their own Improvement , and how they may come to Vertue themselves ; of which these things were no Cause , though they may be Signs . Yet , when they are duly attested , and accompany'd with the Saints Vertuous Life , they become a kind of Testimony to the Church , of God's particular favour to those who give themselves up to his Service ; and an encouragement for others to serve so good a Master , who thus honours those that honours him . But , as I said , they ought to be well attested , lest the credulity of the vulgar , embracing so many uncertain stories for assured Truths , and the easiness of some Pastors in permitting them without distinction to be Printed , do not as much or more harm to those without the Church , as good to those within her . The best way is to chuse such Lives as were written by Authors , who were also Saints themselves ; and withal Learned and Prudent , and so less apt to be imposed upon by false Relations , or byast by Interest or Affection . Such as is the Life of St. Francis , by St. Bonaventure ; of St. Hilarion and St. Paul the Hermite , by St. Hierom ; of St. Anthony the Great by St. Athanasius , and the like . CHAP. II. Of the Chief Act of Devotion , PRAYER . SECT . I. Of the Nature of Prayer , and its Excellency , as it includes in it self the Exercise of all Virtues . THE First or Principal Act of Devotion being Prayer , it seems proper , that , in a Treatise of Devotion , I should say something more particularly of it's Nature , and excellencies than I have done hitherto ; and thence enkindle in the Hearts of my Readers a great desire to frequent it . All which I cannot do without hinting at the same time the best Manner how to perform it : though it ought not to be expected , in so short a discourse as I intend , I should much enlarge my self , or descend to every particular manner of it . § . 2. Prayer then , as was said , is defin'd an Elevation or raising of the mind to God : which being a kind of Action ; and every Action , ( as Philosophy tells us , ) having two Terms or Ends , the one that from which the Action goes ; the other that to which it tends ; ( as for Example , the Action of Heating , goes from Coldness , and tends to Heat ) it follows that the benefit of Prayer must be rated from both these . It raises us to Heaven , and therefore it lifts us from Earth , its opposit or Antartick : That is , it sets us above that from whence our misery springs , and approaches us to that where all our Happiness is treasur'd up . § . 3. Some ancient Heathens , such as Diogenes , seem'd to have attain'd the former , without the Help of Prayer ; and to be great Contemners of the World. But , alas , they did but seem so , for all their mock-holy-day pretences : For , had they been indeed and truly rais'd above Earth , they must of force have been rais'd towards Heaven ; that is , they must have been addicted to address themselves by Prayer to the true God ; of which kind of Devotion their Earth-clogg'd minds were utterly ignorant : They were not then rais'd above their affections to Earth , but their whole pursuit was still the World , though under a different consideration : They were above it , as it was able to give them Riches and Honorable Titles ; but still deeply plung'd in it , as it gave them Esteem . Nay , far more deeply , even for this regard , that for this Esteem's sake , they contemn'd the other : For they thought it more Honorable to seem to contemn Riches and Dignities , then to seek them ; and therefore aym'd at a greater worldly honour by refusing that which in their Apprehensions was a less . So that , the Progress of their vain and proud Souls was not an advance from Earthliness to Heavenliness ; but a foolish leaving Earthly Riches and Dignities , to acquire an aiery and perhaps a more empty Earthly Esteem and Admiration . Nay , they contemn'd the other comparatively onely , that is , would have lov'd it , and perhaps heartily too , but that they doted more upon this : As the forenam'd Cynick trampled on Plato's Pride ( as he call'd his gay cloths ) with a greater Pride perhaps than Plato wore them . Of which kind of Contemners of the World , we have too many examples in England , amongst our deepest Fanaticks : With this difference , that their Pride is more spiritual , that is , worse ; nay being a corruption of right Christianity , the worst of all that can be . § . 4. Prayer then being the best means to elevate the mind from Earth to Heaven , or rather this very Elevation it self ; and the best or readiest way to effect this , or raise our selves upwards , being Flying ; it follows , that if we pursue the Metaphor , we must say the Soul has wings , by which she is enabl'd to take this flight , that is , her Thoughts and Affections : which how swift they are , and how far they reach at one View and Effort of the Soul , a litle Reflexion will teach us . Moreover , she must move and stir these Wings , that is , meditate and consider ; whence we experience , that those who are given to run over their private Prayers without considering what they say , are sluggishly indeed moving towards Heaven ; for they cannot but think of it at times sleightly , and still intend well ; but they seldom advance by it to any high pitch . They climb a little upward , by the help of Characters and Sounds ; and the lame Activity of Fancy lifts them into the Air ; where they see after a duskish manner far distant glances of Heaven ; but scarce one constant Ray of true Light dawns , to allure and affect them strongly . Lastly , there must be a calm and clear medium to fly thorow , ( such as is our Air in material Flights ) not disturb'd with ruffling Passions , or clogg'd with clouds of Sorrow and worldly Cares . If such Whirl-winds and Tempests turmoil this medium , it will hazard to take the Soul off the Wing , and throw her head-long to the Earth . Wherefore , if we intend a Progress towards Heaven by Prayer , we must first prepare a cheerful and unpassionate disposition of the mind ; Ubi pax , ibi Spiritus Sanctus , Where there is Peace , the Gift of the Holy-Ghost , the Divine Giver himself is not far absent . At least there must be a steadiness in the Soul 's superior part , or a full Intention to get rid of all these Passions . For , this laid first , Prayer it self will do the rest , as shall be seen hereafter . § . 5. Another Excellency of Prayer , and consequently an Encouragement to pursue it , is that it includes in it self at once all Virtues ; not after a sluggish manner , as they ly dormant as it were habitually in the Soul , but as they are consider'd in their most actuall and best state : Which is as much as to say , that Prayer is the actual exercise of all virtues at once : For , it is known that those virtues we call morall , are not at all meritorious , and consequently not at all virtues , but as they partake of that Queen of virtues , Charity . Whosoever therfore has Charity , ( and consequently the two other Theologicall virtues , Faith and Hope ) has all the rest ; whence it is said in the Scripture , that , Love is the fullfilling of the Law. § . 6. But , that we may come to particulars . While we pray , we make use of the virtue of Faith in-many regards ; for we at once Exercise our Belief , that God is the Soveraign Giver of all Good , and Lord of all things ; that He is infinitly Wise to see the bottom of our hearts laid open then before him ; Infinitly Powerfull to accomplish all we can possibly wish ; Infinitly Good , to admit us into his presence ; nay , to exhort and even command us to come to him ; as also to bestow on us all that our condition and disposition can render us capable of ; Infinitly Merciful to forgive all our sins as soon as ever we heartily repent , and humbly ask pardon . Again , by our profound Reverence , we acknowledge and exercise the belief of his incomparable Greatness and Majesty ; By our Submission , and Resignation , of his wise Providence and Conduct of the World : Lastly , by our asking of him with due Humility , that he is our Great Creatour , we his poor indigent Creatures , and meer Nothings of our selvs : also , that he is our most liberal and bounteous Benefactor , Infinitly Rich to supply , and Overflowingly Communicative of himself , to relieve all our Necessities , so we ask as we ought . § . 7. Again , when we pray , we exercise our Hope that He will hear our Prayers , and grant all we ask , if we ask wisely and humbly ; that he will keep the promise he has made us to that purpose ; that he will Mercifully Pardon our sins , Protect us from dangers ; and in a word , ( as we use to phrase it , ) that he will hear all our Prayers , which according to his wise Government of the World , ought to be seconded with Performance . § . 8. Lastly , while we pray , we exercise the Virtue of Charity , as it signifies Love of God , by calling upon him and looking on him as a Father and the Fountain of all good ; as endow'd with all those ravishing qualities which amongst us use to beget Love , such as are , Bounty , Kindness , Mercy , tender Compassion , Fidelity of word , Friendliness , Pure Intellectual Light , infinit Beautifulness to the eye of the mind : And , most of all , as he is our Chief and final , our Infinit and Eternal Good , and our onely Bliss ; in whom our Soul must either for ever repose after all the fond toyes of the World we so dote on leave us , or else remain Eternally Miserable . Let us lay all this together , and then reflect how sublime an Excellency is found in Prayer , which at once exercises and interiourly Executes in the sight of God , all Virtues at once . SECT . II. Of the Excellency of Prayer as t is the Actual Fulfilling all the Commandments at once . WHen the young man in the Gospel askt our Blessed Saviour , what he should do to have Eternal Life , his answer was , keep the Commandments : Now , if Prayer be ( supposing it made as it ought ) the keeping all the Commandments , nay , an actual exercising them all at once ; then we may be bold to vary the Phrase of our Saviour's Words , without altering his sence , and to say , If thou wilt have Eternal Life , apply thy self to Prayer . And this is another Excellency of Prayer , and a great one too , that every time we exercise it , we are exercising the fulfilling all the Commandments at once . § . 2. To understand which we must consider , that no External Act is Meritorious or Demeritorious before God , but as it springs from Deliberate Will or Intention : and , though the Execution of God's Commands do exteriously increase Merit too , yet it is because the Intention it self is better'd or strengthen'd habitually to some degree by the outward Exercise ; or because , there being some Difficulty perhaps to be overcome in the performing the outward action : hence the Intention to do this , pursu'd resolutely to an actuall Execution , is better then else it would have been , by the very conquering the difficulty ; in the same sence a● we may say , an intention to do a thing notwithstanding any difficulty occurring , is better than an intention simply to do it . Again , the outward action increases our Merit , be-because it begets a greater satisfaction and Hope in us , that our inward Intention was not a counterfeit one ; for , the being conscious to our selves of having perform'd many such good Deeds , ( especially if not done in the world's Eye , and therefore not for its sake , but for God's ) will stand us in good stead at our last hour , and strengthen our Souls with Hope ( and consequently with Love which always goes proportion'd to it ) when we are to appear before our great Judg. But , abstracting from these cases , and speaking of outward Actions , without any regard or rapport to the Soul , they are purely Local motions , or meerly Natural not Moral ones , and so have nothing to do with Merit or Demerit : Wherefore , putting an Intention to do any good , as resolutely bent to do it , and to overcome all difficulties that may occur , and to that degree of perfection as the other gains by extending it self to action ; lastly , such as by reason of its heartiness and honest sincerity , with other circumstances , gains the same comfort to the Soul , as if it had been executed outwardly , 't is equally Meritorious as the other . Insomuch , that whosoever firmly and resolutely intends any good , so that nothing needs but an opportunity actually to put it in execution , does already execute it in his heart ; and t is the same before God , as if he had perform'd it exteriourly , As is evident from our B. Saviours saying , that the poor Widow , when she gave a mite , gave more than all the Rich Vaunters : For , though in the Eye of the World it was not so much , yet is was full as much in the Eye of God ; accepting it as such , because He saw her hearty good Intention was such , that , could she have done it , she would have given more than they all did . § . 3. This being once settled , 't is easily seen , that Prayer exercis'd as it ought , is in true Theology a keeping at once all the Commandments , and consequently the Commandments of the Church too , which are all involv'd in the Fourth . For who sees not that the First Commandment is nothing but an injunction to Faith , Hope , and Charity ; as this last signifies Love of God above all things : As also to Soveraign Honour and profoundest Reverence , as they are peculiarly due to God. Likewise , that the Second is but an Extension of the Reverence due to Himself , to his Name ; or a Conformity in Words and Conversation to the Esteem we ought to bear him in our Minds : And the Third , a Determination of a circumstance of Prayer , to which he that is given to Prayer must needs be easily conformable . And what cares he who is Exercising actually the Virtues , we show'd before were all found in rightly made Prayer , and especially Love of Heaven above all things , what cares he , I say , for pretending to worldly Power greater than others , for resenting injuries , or for gaining worldly pleasures or profit , in which consist all those of the Second Table ; whereas , if he be in Prayer , that is , if his mind be Elevated to God , and this frequently and fervently , he must needs despise in his Heart , nay be Habituated to despise all these sublunary trifles . In his Heart I say , or Superior part of his Soul , or ( which is all one ) as soon as he recurs to his Principles , which dwell and govern there ; however the Inferiour , which feels some trouble , will have some natural grudgings and repinings . But these are little or nothing to God's Commandements , but , rather , an advantage to virtue , or an occasion of merit ; so the Superior Part , by strength of Christian Principles , and Supernatural Considerations or Motives , keeps them from growing Moral ones , that is , keeps those Natural Considerations from settling into Intentions : which is the true Touch-stone , how far these or such Motions belong to Nature , and how far they relate to Morality . § . 4. But you will say , we do not Experience while we pray , that we practise distinctly any one of these Virtues , now spoken of , nor so much as think of any of those Commandments ; nay , many of them seem most Exceedingly remote from our thoughts when we are in Prayer , and a quite different kind of Object . 'T is answer'd , there are two ways by which divers things may be included in another . The one is call'd Formally or being Formally there , so that every one of these things retains it's own form and nature , as Wood and Stones are included in the Fabrick of a House ; Ink and Paper are included in writing ; where each preserves it's own Nature distinct from the other , notwithstanding their Concurrence in a common subject . The other is call'd Eminential , which happens , when all are there indeed , not singly as in themselves , or as remaining yet in their own different Natures , but as contain'd in some Third or Common Excellency , which has in it the Virtue of all , and yet is singly no one . Thus the Sun-Beams include Light and Heat ; thus Reason includes in it self , ( though in an inferiour degree to Prayer ) all Imaginable Acts of Virtue . Thus the force of each Body in Nature is included , as in a kind of Center , in the Indivisible Being and Operativeness of a Spirit . Thus , lastly , all Perfections and Virtues are compriz'd in the most simple and most uncompounded Essence of the Divinity ; in which , Justice , Mercy , Power , and the rest are not found in their several Distinct Natures singled out a part , but in one most perfect formality call'd God's Essence ; whose Incomparable Excellency comprehends Eminently both all these and infinit others , which our low pitch of knowledge cannot reach or even think of without diffecting it piece-meal , as it were , by our understanding , and considering each little morsell a part . § . 5. Now , this manner of containing others , is by far more excellent than the former ; and 't is thus that Prayer comprehends all Virtues , and the several distinct Acts of fullfilling each of the Commandments . § . 6. For , Prayer being an Elevation of the Soul to God , and this not after a meer speculative way , as an Heathen or an Aristotle would think and discourse drily of the first Being , without any farther concern than as it is a kind of curiosity beyond the ordinary reach ; but , after an Affective way , endeavouring and aiming , by the Affections ( which are the wings of the Soul ) and by such thoughts as we are already possest of , to raise our selves to a higher degree of Divine Love , and , by it , of Union with our dear God ; Hence it comes to pass , that Prayer is , in its best and most essential Part , an Actual Exercise of the Love of God , built up in us on the best Foundations and Principles that can possibly be imagin'd , viz. on those Motives which Faith proposes , and actually rais'd by the best and most immediate Disposition imaginable , viz , Hope : Daily experience telling us , that nothing moves us so Effectually to pursue any thing which we conceit to be an Eminent Good , as the Hope we have to arrive at it ; as on the other side , that , let the thing be never so excellent and alluring an Object in it self , unless we have Hope it will , or at least may , be attain'd by us , we may perhaps gaze at it in our thoughts as a fine thing , but never desire it , or work for it , that is , never Effectually Love it . § . 7. Prayer then being the best Exercise of the Love of God ; and this Love including in it self Eminentially all Virtues , and being , ( as the Scripture tells us ) the fulfilling of all the Commandments ; it follows , first , that Prayer is such likewise , as including in it self that soveraign quality , actually and in the best manner exercis'd , which comprehends eminentially all the rest . It follows next , that , this manner of including them eminently , being ( as appears by the instance , we brought before of God's Essence , including all perfections , ) by far more sublime than the other , Prayer is even in this regard , of a most Incomparable Excellency , and the best Manner imaginable of keeping the Commandments ; as indeed 't is fit that Action should be , which is of it 's own nature , an Approach to the Divinity . SECT . III. A Third Excellency of Prayer , in uniting us to God Intellectually . BUt we have not yet taken so neer a view of Prayer as we might : much of our former Discourse , especially at the beginning , runs upon the Metaphor , as our low dull pitch of knowledge oftentimes obliges us , when the thing we intend to explicate is very Spiritual and very Sublime . We now come to closer Discoveries of its Nature , by looking with a literal consideration into it's Proper Effects which immediately and necessarily spring from it . § . 2. That great Man Aristotle ( whom St. Thomas of Aquin follows both in this and most other points of his Doctrin , as fittest by reason of their Truth to explicate Christian Faith ) assures us , that the Soul , when it knows any thing , has the very Nature of the thing known in it self , and therefore , as knowing it , becomes that very thing intellectually . To comfort our assent to so strang a Point , which looks at first sight like a kind of Mystery of Faith , we may reflect that , when we discourse or think of the nature of any thing , ( let it be fire , a stone , or what other thing you will , ) this Discourse or Thought passes wholly within our mind ; and , when 't is done , the Effect of it remains there , and not in things that are without us , as it does in other kinds of Actions ; as Writing , Cutting , or such like , which leave their impressions , out of our minds , in the things we work on : Wherefore also the Object , on which that inward Thought or Discourse , works , must as necessarily be in the Soul , too , as Objects of the other sorts of Actions , Fire , for Example , or a Stone , exist out of us , when we work upon them ; that is , when we blow the fire or hew the stone : But , this Object of our discourse , or thought , is suppos'd to be the very Nature of the thing , ( for 't is that we are discoursing about , and not about some lame resemblance of it ; ) wherefore the very Nature of the thing is in our Soul , or exists there , though after a different manner than it does out of the Soul. § . 3. Then , to clear how this can possibly be , that the very same thing can have two different manners of being , we may reflect how the Frame of a House , or a new invented Figure or Draught , is in the mind of the Artificer , while yet it has no being out of it : or , how the Essences or Natures of all things were in God from all Eternity , when as yet they were not in themselves , or according to their own manner of Being . If then , ( as 't was now made Evident ) the Soul can have the natures of things in its Knowledg , it can be those things intellectually ; since what has the nature of any thing in it ; 't is ( as it has that nature in it ) that very thing : for , what is it to be that very thing , but onely to have the nature of that thing in it ? The Soul then , as knowing any thing , becomes that very thing intellectually which it knows . § . 4. To apply this to our present purpose : As the Blessed in Heaven , seeing intellectually Gods very Essence , have the Divine Nature in their knowing Power , and so are , God by Participation and intellectually , which is the utmost pitch imaginable that a Creature can possibly arrive to , Similes ei erimus says St. John , quoniam videbimus eum sicuti est : So those who see God , and think on him as represented to us by Faith , are , according to the inferior pitch of Knowledge we have of God in this state , to some degree Deify'd too . And , though these imperfect resemblances of God , which we borrow from Creatures , do not reach the Divine Nature in it self ; yet in case those who pray be instructed ( as they ought ) that though the Object of their Conception does not properly correspond to God , yet , since the notion their judgment accepts to stand for him is not competible to any Created Nature , they truly have God in their thought , though after an imperfect manner , and so are him intellectually . Prayer then being the proper Exercise of thinking of God , or having him , as held out to us by Faith , in us intellectually , that is of being him in some manner ; ( for the Conceptions Faith gives of God , though imperfect ones , yet are true ones , and peculiarly belong to him ; ) it follows , that we are truly him in some sort , when by the Exercise of Prayer , we attend to the thought of Him , or address to Him. And thus much is common to all Christians that have Faith : And , were there no more but thus much , 't is enough to ground this Exhortation of St. Leo. Agnosce , O Christiane , dignitatem tuam , et Divinae consors factus naturae noli in veterem vilitatem degeneri conversatione redire : Acknowledge , O Christian , thy own dignity , and being made partaker of the Divine nature , do not debase thy self by degenerate carriage into thy former Vileness . But Prayer adds an incomparable advance to the common Advantage of Faith. For , the same Reason which proves that we partake the Divine Nature by thinking on it , or conceiving it , concludes also that the more perfect our Conception of God is , the more perfectly we become Him , & approach to Glory ; which is the reason why some pure and Elevated Souls by cultivating Faith through continual Prayer , come to gain so sublime an Idea of the Divine Nature , that they fall into Transports of Admiration ; and , when they return to their customary way of thinking , the memory of it is so precious to them , that they look upon that ravishing state as on a kind of Glory or Heaven , and seem to have been so happy that they could wish no more . Now , 't is only Prayer that gives the Soul this high Advantage : For , by often applying the mind to God , we discover more of the Divine Excellencies ; which gains to the Soul a purer and nobler manner of Understanding how and what he is in himself . And the like may be said of all the other mysteries of our Faith , according to the Prophet Esay , as 't is render'd by the Septuagint , c. 7. v. 9. Nisi credideritis non intelligetis : Unless you will beleeve , you will never Understand . So that meer Belief must go before to give us Knowledge of the Objects ; and then from a firm Belief , cultivated as it ought , follows a more penetrative Knowledge , call'd a Lively Faith , to which we are wrought up by Prayer ; which is a studious Addiction of the Mind to those Objects that depure the Idea of God from all Dross of Imperfection , and render it far more Chrystallin , Empyreal , and ravishingly Glorious . SECT . IV. A fourth Excellency of Prayer , in Uniting us to God Affectively . FRom this more penetrative Knowledge of the Divine Essence , immediately and necessarily follows that disposition of the Will call'd Divine Love ; or rather indeed , Love of God or Creatures is nothing but a Knowledge of their Goodness render'd express in our thoughts ; either imprinted strongly by solid and well built-Judgments of their Agreeableness to us , or else by frequently-repeated thoughts , as by so many dints , beat out into an expresness . For we experience in our selves , both in loving Creatures , and in loving Heaven , that if we more fully and lively conceit the good in one ( Creatures for Example ) than the good in the other , ( that is , in Heaven ) we still chuse and pursue Creatures , even though we speculatively judg that Heaven is incomparably more Excellent . And the reason is , because a more lively Conceit , hîc et nunc , or in these present circumstances , that the former is more agreeable to us , taking us as we are thus dispos'd , renders the Soul more Operative for it ; which Active Disposition of the Mind to pursue any thing it judges agreeable or Good , we use to call Love. § . 2. Whence again are seen two considerable advantages in Prayer , in which also the sum of our Christian Life is contain'd ; viz. to beget a fervent and hearty Love of God in our hearts , and to enable us to over-come all Temptations ; both which are perform'd by rendering the Idea's of the Goods of the other Life very Lively , and , as it were , Bright in our minds : for , this done , they will be sure to work Love of Heaven above all things in our Hearts , if they be not that very Love it self ; which will efface , or at least dim with their far more resplendent Lustre , the gay appearances of false and transitory goods , and so preserve the Soul from being deluded by her three spiritual Enemies . For which Reason they that are in Temptations are as much bound in Conscience to apply themselves to Prayer , as a man in danger to lose his Life by a distemper he feels growing upon him , is bound to make use of such helps as Physick assists us with ; nay rather much more , according as the greater concern of the thing , and the greater Certainty of the success and Cure , are more powerful motives to make them act and endeavour to seek a remedy . § . 3. Now the Love of Heaven being thus wrought in our minds by Prayer , and Love being unitive of the Soul to the Object belov'd , according to the common saying dictated by our natural thoughts , that , if two love one another , they are all one , 't is farther discover'd how incomparably Prayer dignifies and ennobles the Soul ; & this to a great degree beyond what meer knowledg , that is , knowledge staying in speculation , and not render'd efficacious by considerative Prayer could have effected . If then every Power receives a different degree of Nobleness in proportion to the Object it is employ'd about ; Nay , if in our case it becomes It intellectually , and be in a more intimate manner united to it by Love , and the Object of the Soul , while in Prayer , is Gods own Infinite Essence , it follows that , Prayer , which being at once Studious and Affective , performs both these , advances a Soul to so high a Pitch of Dignity , that not all the Potentates of the Earth , and Learning of the Wise , nor Riches of both the Indies conspiring together , no not the whole innumerable Host of Angelical Natures joining all their force , can raise her to that heighth of Dignity , that Vicinity to the Divine Nature as Prayer can do . Who then that loves true Nobility , and the solid Perfection of his Soul , but will apply himself to the means of gaining so high Preferment ? And how strangely is the indevout part of the World Frantick , who look upon Prayer as an idle Bigottery and Fruitless Entertainment of our mind in aiery conceits , without any farther Effect or Benefit ? § . 4. For the same Reason a Soul unimploy'd in Prayer , and so unconcern'd to frame lively Idea's of the goodness of Heaven's blissful State , that is , how beautifying and ennobling an Object Gods Essence is , but makes some Creature the study of its Affective Thoughts , and first Love of its Will , becomes that Creature , though never so base , and wretched , and never advances higher , She is Married as it were , to that mean Object by her giving it her Love , and is debased or rais'd to that degree of Vileness or Dignity , as is found in the thing to which she is Espous'd ; if it be Earth , she is Earthy ; if it be Flesh , she is Carnal ; if Money , she is no more worth than shining dirt is ; if Honour , she is Empty and Aiery . And justly too , since she had the means to advance her self by Prayer , and rather chose to ly groveling on the ground , and wallow in the dirt , than raise her head by it to the Glorious Fountain of all true Excellency . § . 5. From what is said , may be collected also , What advantage accrues to Souls by their Devotions to Angels and Saints in Heaven . First , they that intend to benefit themselves by this way , ought to frame in their thoughts a most exact Idea of the holy and happy state the Blessed enjoy ; how full of Conformity to Gods Will , and thence how not only Inclinable , but unchangeably fixt to follow Right Reason , and act according to Highest Virtue in all things ; how boundlessly their Souls are enlarg'd by Charity to embrace all the World , and wish them from their Hearts , and unenuiously all the goods they see they can possibly be capable of , even though they see it will be greater than their own ; How their Understanding Power is replenish'd , with a most Incomparable Glory , or surrounded with Rays of most pure and most bright Light of Knowledge , and , their Wills most indissolubly united with , and immerst most intimately in the boundless Ocean of all Goodness . By which means those happy Persons become Deify'd or rais'd to such a Dignity that all the Glories of the World put together are empty beggery and worthless trash in comparison of that noble and close Relation to the Divinity , or ( which is more ) Union with it . § . 6. Particularly of the Saints , it is fit devout persons first chuse those whose state here was agreeable to their own , to some degree ; then , attentively read their Lives , soberly writ ; regarding more their solid virtues proposed there to their Imitation , than the Esclat of their Miracles , which are but the likely signes of true goodness , and need an eminent and constantly practised Virtue , accompanying them , to make them such ; since the power of doing Miracles , Prophesying and the like , has been granted even to Heathens , on some occasions , as St. Hierom and the Fathers inform us . Having thus gain'd a lively Character of the particular Spirit that such a Saint has , if we cultivate it in our minds with a high Esteem of it , and of the Saint as endow'd with such and such Virtues , and so let it sink into our Wills , and grow a desire to attain it , and all this be heighten'd and made more lively and more Efficacious by applying to the Saint himself by Prayer , or invoking him to obtain of God's Goodness that portion of his virtuous Spirit , which he sees fitting for us , we shall at length be wrought up ( an endeavour to imitate him going along ) into the very genius of that Saint , and as it were become him , and make his Merits ours : not by Extrinsecal Imputation , as if because we daily ask't Virtue for the Saints sake , without any other disposition on our part , they are shar'd out to us , and as it were extrinsecally apply'd to our Wills , and so better our interiour ; Let none flatter themselves with such Hopes , for Catholick Faith admits no Extrinsecal Imputation of Christ's Merits , much less of those of the Saints : But , this is perform'd by proposing their Virtuous Example as an Object , which by being penetrated lively , and thence desir'd heartily , makes us become like the Saint himself , that is Virtuous . And this , because 't is the very Nature of the Soul to become that thing by her Understanding and Will which it studiously knows and affectionately loves ; and in that very regard too , and to that degree in which we apply our selves considerately to know it and heartily to love it . But this will better be understood by what follows after . § . 7. Hence also is seen the true use of Pictures , keeping Holidays of Saints , and such other Devotions : All which renewing in our minds the thoughts of such a virtuous person must needs be beneficial ; since they purify our mind by familiarizing it to such holy and Elevated Objects , and by helping it to make the Character of the Saints virtuous life , and of it's particular agreeableness to us , more express ; till at length , by Will and Affection as well as by meer Understanding , we become in a manner It. But especially these helps are necessary to those who arrive not at the Love of spiritual Goods , by strength of Judgment or clear Evidence of Reason , but by often reiterated impressions of Objects upon the knowing Power by means of the Senses . I meddle not here with other more wonderful Effects done by our Application to Saints and their Intercession for us when the Faith of him that prays requires it ; the Principles of which are to be laid so deep , and are withal so remote from our present purpose , that it would be too long a digression to attempt here their Explication . SECT . V. Of the Excellency of Prayer , as t is the Infallible means to obtain all our best Wishes . THe Impetrative Part of Prayer , or the virtue it has of obtaining from God infallibly what ever we ask for our selves , that we can be sure is our true Good , is perhaps as great an incentive to exercise it as any of the rest . This seems to be a Doctrine no less comfortable than strange . We ought then to unriddle it , and make it out . And , first , we must remark , that we can never be sure that any External thing is good for us ; be it Riches , Honour , Pleasure , Health , Friends , &c. For , to many , all these have been the occasion of their Damnation , as they have of Salvation to others . Nay , some are of that Genius and so circumstanc't , that nothing but Extream Misery in this World can keep them from Sinning ; others again are so temper'd , that they grow desperate by great and continual crosses , and fall into a stupidity or disregard of all duties , if prest heavily by afflictions : Nay more , speaking of Interiour perfections , which have a greater vicinity to Virtue , even Knowledge has made some solidly Virtuous , others vainly Proud. Nothing therfore , but that perfection of the mind call'd Virtue , is securely good for us . Since then 't is directly against Reason to wish pressingly and absolutely those things which we know not whether they will do us good or harm ; Reason tells us we are not to beg of God absolutely any thing but Virtue : The rest only Conditionally , or with this reservation , in case our Heavenly Father judges we have need of them , or , in case he sees them convenient for us . And 't is of this I affirm , that if it be askt of God by Prayer , it will be always Granted , and that too to the very same degree as is our fervency in asking it . § . 2. To understand how this is effected , we must reflect that , to Pray for any Virtue , is earnestly to wish it ; as also that Prayer , if perform'd attentively and as it ought , is the most Serious action of our whole life , being a Treaty or Communication with God ; the seer of our Hearts , with whom 't is the most irreverent folly that may be not to be in earnest , when we profess it outwardly . Prayer therfore for Virtue is the most serious and most effectual act of the Will imaginable , strongly set and bent towards the attainment of that perfection we pray for ; that is , 't is a frequent and hearty wish of Virtue . And what is Virtue , but a confirm'd Disposition of the Will to do our Duties to God and Man ? or an habitual will to act according to Right Reason and Christian Principles ? And how are Habits got , but by oft repeated or very effectuall Acts ? since then , when ever we pray for Virtue as we ought , both these are found in the Exercise of that Prayer ( for , we both repeat often our Wishes , which are Acts of our Will , and withall they are the most serious , most solemn and most Elevated Acts that can be , and thence very Efficacious ) : it follows , that the Praying for Virtue is the very gaining it ; in the same manner as warming continued and advanc't begetts Heat ; and Heat , a Flame . § . 3. You will say , all this gives no great account of any Particularity in Prayer , towards the attainment of Virtue ; since , according to this Doctrin , the frequent considering with our selves , and pondering well the Excellency of Virtue may beget Wishes of it , and consequently Virtue in us ; and this in as high a manner , if well followed , as Prayer does . I answer first , the case is impossible ; for , except , when we wish to get Virtue , we aim at Heaven by thus wishing it ; 't is not true Virtue we wish , but some Apish resemblance of it , to make us esteem'd by the world , or for some other Temporal End : And , if , in setting our selvs to consider it's Goodness and Excellency ( which consists in this , that it disposes us for Heaven ) and thence wishing it , we aim'd at the attainment of Heaven , or the Blissful Sight of God by it , we were in prayer all the while we wisht it , after some manner ; though perhaps there went not along with it the Addressive part to God by way of Petition ; which yet , 't is very hard should be wanting in those who habitually know by Faith , and by Christian Language and Practice are inur'd to acknowledge , that all Goods , especially Supernatural ones , come from God. § . 4. Next I answer , that there is no doubt , but a true Sight of the excellency and utility of Virtue , improv'd by our consideration , may cause some degrees of Wishes or Desires of it , and so beget Virtue at first , or advance it something : But , that all those means are dry and inefficacious without Prayer , will appear by the Advantages found in Prayer . As First , that while our thoughts are set upon him who is our last End , we take our aim more steadily at the means by which we are to attain him . 2ly . Faith , which we suppose to go before Prayer , telling us all comes from him , it heightens our Soul , and consequently Fancy , far above that pitch to which Natural and Unelevated thoughts could have rais'd them . 3ly . Faith telling us also he is the Fountain of all Virtue , the very Approach to him by Prayer and begging it of him is the drawing it into our selvs , from his Inexhaustible Treasures of all Good. 4ly . Faith , telling us he has promis'd to hear our prayers which are made according to his own holy will , and that prayers for Virtue are such , makes us firmly hope , out petition will be granted : and a Hope thus rais'd , renders our wish of it far more efficacious ; as we experience passes in our selvs in other matters , when we are assur'd of getting them , and , as it were just upon the point of attaining them . This Hope also fixes and comforts our Thoughts in confidence of having already gain'd some , and of attaining yet more ; by which means they are kept up and continu'd in the pursuit of what we ask for , and relapse not into a stupid want of expectation . 5ly , While out minds are more rais'd by Prayer to an ardent Love of God , our Will is proportionably rais'd to a more fervent wish of Virtue , which is already known to be the proper means to attain him ; In the same manner as one , who knows certainly a Treasure is hid in such a place , and is his if he will go for it , is very prompt to wish , nay resolute to get and use means to obtain it : Whereas on the other side , that is , when our thoughts are not made lively by Prayer , the thoughts of Heaven being so distant and hard to be represented by fancy , it seems but a kind of dry speculation , and dull in comparison . 6ly , Since , as was said , the nature of our soul is such , that , to know any thing what ever , is to have that very thing in our Understanding ; and that , Prayer improving this Knowledg to a Liveliness or expresness , it becomes Active to obtain it , or which is all one , it becomes Will ; it follows that , by much and lively thinking and conceiting the Goodness of Virtue , we arrive to have it in our Will : I mean , we have in our Will a Disposition to Act according to right Reason inform'd by Faith , that is indeed , we have attain'd Virtue ; this being its very Nature and Definition . Lastly , since , as was shown before , by Prayer the Soul is to some degree ( inferior indeed , but yet truly ) Deify'd or made one with God , that is , with him who includes Eminently all Virtues , or rather is those very Virtues Essentially : it follows necessarily , that the soul addicted to Prayer , especially when she Prays knowingly , and thence raises her self to Love , must have all Virtues in her ; nay , be those very Virtues , according as her pitch of Love of God advances her , and her present state in this life will permit her . § . 10. From this Doctrine we may draw these Consequences : First , that , though we ought to pray for Temporal Goods always with resignation and conditionally , there is no need of adding either of these cautions when we pray for Virtue , but we may wish it absolutely , without any measure or stint ; since we are sure 't is alwayes of it self agreeable to Gods Will , and our own true Good ; in asking or desiring which God's Goodness has limited no Man. — You 'l say then , one may wish as high a Pitch of Virtue , as the greatest Saints had ; nay , that of our Blessed Lady her self . 'T is answer'd ; Since the means to arrive at so high a Degree of Virtue as others , is to wish it with as pure an Intention , and as fervently as they do ? none is to wish the End , without the proper means to it ; but to labour all they can to put the means ; that is , to gain a fervent desire of it from God ( by Prayer , qualify'd according to all the Particulars above-said ) as that of those Saints was ; and then , they may be sure 't is absolutely God's Will , both as Author of Nature and Super-naturals , that Effects should spring out of Proper Causes , and Immediate Dispositions . Nay , we know this with a greater Assurance , than that any Effect of Nature will succeed : For example , Fire burn , or Rain wet : For , it becomes God's Goodness , sometimes , to alter the Course of Nature miraculously for higher Ends , even when Natural Dispositions are ready , and require to produce Natural Effects ; but , it can never consist with his sweetest Goodness , to hinder those from having Virtue , who are immediately dispos'd for it . Whether those that pray , shall attain an Immediate Disposition to so high a Virtue as those had , is another Question : But , it is certain , God has laid no Commands upon any , to deterr him from doing his best to attain it ; but has propos'd Saints to our imitation absolutely , and not to a Degree only : For , as the saying is , He that aims at the Sun , though he be sure he shall never his his Mark , yet he will shoot higher than he that aims only at a Bush. But , how high Steps every particular Soul ought to take at once , belongs to Super-natural Prudence , and Discretion of Spirits ; and therefore , 't is the proper Office of a Wise Ghostly-Father , to determin it : And his only Care must be , to be sure the Soul proceeds still by Immediate Dispositions ; for otherwise , the taking great Leaps at once in a Spiritual Progress , generally strains the Connaturality of Devotion , and ends in Indevotion or Sloth . In a word , Let him that prayes , be only attentive to ask Virtue of God , with as much Fervency as he will ; and then , leave the Effect to Him who is a Faithful Promiser , and a full Rewarder . 11. Secondly , Since this Assurance is so great , let him that Prayes ask his true and certain Good , Virtue , without any wavering or doubting ; but with an absolute Confidence in God's Goodness or Mercy : For , can we be surer of any thing , than that a Miracle shall not hinder the Effect , if we put the Immediate Dispositions to it by Prayer ? And this Security we have of attaining Virtue , if we pray for it fervently , and as we ought . 12. Thirdly , The same Certainty is of the Effect , if one Prays for the Forgiveness of his Sins : For , Prayer being a hearty Wish of what we pray for , made Fervent by those Advantages we have above enumerated ; it follows , that it moulds ( as it were ) and frames the Soul into an absolute and resolute Will of forsaking Sin , and warms it with Affection to her true Good. But , great Care must be had of praying God to pardon our Sins , while yet our Wills are ty'd fast to the sinful Objects ; For , that were to require of Him to do more than Miracle : Love of God alone finally , or the Holy-Ghost in their Hearts , being the only Remission of Sins ; and the Love of any Creature , otherwise than in order to that Love , being the proper Notion of Sin : So that , as impossible as it is , that we should Love God alone finally , and a Creature above , or not in order to him , both at once , ( which is no less than a direct Contradiction ) ; so impossible it is , that Sin should be pardon'd , till the Inordinate Affection be taken from the Objects of it . 13. But , what shall those poor Sinners do , who have not a Will to leave Sin ; or at least , but a divided Will ; as was St. Augustin's Case before his Conversion , which he so complainingly descants upon in his Confessions ? I answer , They must still take the same Method ; that is , strive by continual Prayer , ( made after that weak manner , at least , as they are able ) to improve those Imperfect Wills , into Perfect Ones ; and , groaning under the Slavery they now fully experience , at once sigh and tremble before their justly offended God : Which kind of Exercise in this case , is more profitable and proper for them to use , than Love of God ; of which their Hearts , yet full of Filth , are at present uncapable . Yet , their utmost Industry must be imploy'd , by Faith and some Degree of Hope , ( which are here the only Acters ) to promote and advance these good Motions and Graces of the Holy-Ghost , not yet within them , but only moving them to towards that Grace , by which the same Holy-Ghost enters into their Heart , and inhabits there . The hardest struggle is at first , till the Scales begin to turn ; which done , all is easie to us , if we pursue our Victory . But , for those who are in this State , it were very fit that Mortification went along with Prayer ; to wean , deterr , and divert the Soul from the noxious Gust she took in sinful Objects . 14. Lastly , We may hence admire the Wise Methods , and Matchless Bounty of our good God , in alluring us by so many Motives to apply to him by Prayer , that so we may arrive at true Happiness ; and giving us , by the very asking , ( that is , as soon as ever we ask ) all that is our certain and true Good , or all we can , according to right Reason , heartily beg of him . You 'l say , It will follow hence , that if one immediately ask Heaven , he shall have it . I answer , That this were the same manner of fond Petition , but far more highly unreasonable , as to ask the Virtue of our Lady or the Apostles , without thinking of putting first the Immediate Disposition to have it : which is to press God to do a Miracle for our sakes ; a thing true Humility & Reverence , the Requisites to a rightly made Prayer , will scarce allow . And , so , still our general Principle remains firm to us , that we shall be sure to obtain what we pray for , when we ask for our true Good , so we ask as we ought . Now , the Immediate Disposition to Heaven being Love of God , if we pray for the Means , we shall be sure both to obtain This , and Heaven too , which is our End , by it : Which secures to us the Effect of our Prayer , or the Accomplishment of our Wishes ; though it come not to us after our own foolish manner , but according to the Method our infinitly Wise God has appointed ; that is , that all things even in Super-naturals , ( except in some few Cases ) be carryed forwards from Connatural Causes or Dispositions to proper Effects . Which Consequence of the Effects out of their proper Causes , is the true meaning of the Word Merit ( so misrepresented by our Adversaries ) ; only superadding , That God has promis'd this certain Effect shall follow , and that the Generality of the Faithful Work out of that Consideration , or out of a Relyance on God's Promises , without knowing ( perhaps ) how this Promise is brought about , or perform'd to us : Which , yet , when known by those who are capable of understanding it , must needs add a strange Degree of Comfort , and an exceeding Courage to employ themselves in Prayer . Whence may be easily Collected , that I only concern my self with that kind of Impetrative Virtue , by which rightly made Prayer obtains certainly of God our true Spiritual Good ; that by shewing the Connatural Efficacy of it , and with how necessary a Consequence the Attainment of Virtue springs from it : I may excite my Readers , to pursue that best Duty ; and withal , by the way , instruct them how to perform it . What other Virtue Prayer has , of obtaining many things of God for our selves , and our Neighbour , by obliging his infinit Goodness and Wisdom in his Government of the World , so to contrive and order Things , that not one Prayer of the Just be left unavailable , as far as can possibly consist with the common Good of the Universe ; nay , even so far as , if the Prayer be made with a perfect Faith , Confidence and firm Relyance upon him , to alter the Course of Nature by Miracle , for such a Prayer's sake : Of these , I say , it is not my purpose to treat at present ; it being out of my Road , as depending on Principles , which ly very remote from my present Design ; as was said formerly , in a like Case , concerning Prayer to Saints , at the End of the Fourth Section . I shall end this Discourse with those most expressive Words of St. James : If any one wants Wisdom , let him ask of God , who gives to all abundantly , and without grudging ; and it shall be given him . But , let him ask in Faith , nothing doubting : For , he that doubts is like a Wave of the Sea , which is mov'd and tost about by the Wind. Let not , then , such a Man think , that he shall obtain any thing of our Lord. Where we are to note , first , that by Wisdom is not meant Speculative Knowledge ; but that Wisdom , which is our certain and true Spiritual Good ; and of which , the Fear of God is the Beginning , as the Love of God is its Accomplishment or Perfection . Next , he assures us , It shall be given , and that without grudging , or upbraiding any , that they have receiv'd enough already ; but abundantly , without stint , so they dispose themselves by Prayer to receive it . Thirdly , He puts the Disposition to receive it , to be a firm Hope , Faith , or Confidence in God's over-flowing Goodness ; which is strengthen'd by knowing that what we ask , is agreeable to his Holy Will. Lastly , He declares , that the want of this Confidence in asking , renders our whole Prayer ineffectual : For , the Wish cannot be strong and efficacious , to work the Soul into a hearty and habitual Love of God , if it be held before-hand ( as it ought ) , that it cannot be had without God's giving it ; and the Asker thinks that , let him ask Virtue how he will , it is yet an obscure kind of Mystery lying in God's Breast , and depending on his meer Will , whether he will please to give him any Virtue or no ; and that , let him pray for it how he will , there are yet no determinate or certain Causes laid in the Course of his Supernatural Providence to attain it ; and thence comes to doubt , whether he shall ever obtain any Virtue , or none at all , which is very uncomfortable . Whereas , were it known , and well penetrated , that God's Will is already , as to that Point , determined by his Wisdom , governing and promoting Souls by Prayer to Virtue , and by Virtue to Heaven , as by proper Dispositions to those Effects ( according to that Saying of the Psalmist : They shall rise from Virtue to Virtue , till they see the God of Gods in Sion ) : Also , were it known and consider'd , that an unwavering ( and , thence , efficacious ) Prayer or Wish , strengthen'd by directing it to God , is the proper Disposition or Means effectually , and necessarily ( as we may say ) to gain Virtue : It will become impossible , to want Courage to ask it heartily , and absolutely ; impossible , to waver or want Assuredness in our asking it ; impossible , our Wishes of it should not become an Efficacious Means to obtain it : Lastly , impossible , we should not obtain what we ask . Soli Deo Gloria . FINIS . 
A60630	----	The faithful witness, or, A hand of love reached forth, that the blind may be guided, and the scattered gathered also, mans sinne and rebellion declared and the long-suffering of the Lord shewed: with a true call unto all people to meet the Lord by speedy repentance ..., also the state of professors plainly manifested ..., with a warning unto all the tender hearted amongst them to arise, and receive the hand of love ... : also, truth defended and cleared from the lyes and slanders declared by Ionathan Iohnson of Lincoln, a Baptist in profession / from one who bears no evil will to any man, but wisheth well to all men, and am known to many by the name of William Smith. Smith, William. This text is an enriched version of the TCP digital transcription A60630 of text R38932 in the English Short Title Catalog (Wing S4300). 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A60630) Transcribed from: (Early English Books Online ; image set 106999) Images scanned from microfilm: (Early English books, 1641-1700 ; 1130:24) The faithful witness, or, A hand of love reached forth, that the blind may be guided, and the scattered gathered also, mans sinne and rebellion declared and the long-suffering of the Lord shewed: with a true call unto all people to meet the Lord by speedy repentance ..., also the state of professors plainly manifested ..., with a warning unto all the tender hearted amongst them to arise, and receive the hand of love ... : also, truth defended and cleared from the lyes and slanders declared by Ionathan Iohnson of Lincoln, a Baptist in profession / from one who bears no evil will to any man, but wisheth well to all men, and am known to many by the name of William Smith. Smith, William. [2], 38 p. Printed for Thomas Simmons ..., London : 1659. Imperfect: stained, with print show-through. Reproduction of original in the Huntington Library. eng Society of Friends -- Doctrines -- Early works to 1800. Devotional literature -- Early works to 1800. A60630 R38932 (Wing S4300). civilwar no The faithful witness: or, A hand of love reached forth, that the blind may be guided, and the scattered gathered. Also, mans sinne and rebel Smith, William 1659 18501 80 0 0 0 0 0 43 D The rate of 43 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2005-04 TCP Assigned for keying and markup 2005-05 Aptara Keyed and coded from ProQuest page images 2005-07 Judith Siefring Sampled and proofread 2005-07 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Faithful Witness : OR , A HAND OF LOVE REACHED FORTH , That the blind may be guided , and the scattered gathered . ALSO , Mans Sinne and Rebellion declared and the long-suffering of the Lord shewed . ●ith a true Call unto all People to meet the Lord by speedy repentance , and vvait to yeild him ready obedience , for here is the right Way of the Lord open'd . Also the state of Professors plainly manifested , wherein they may see how they are erred , and hovv the Serpent hath deceived and betrayed them . 〈◊〉 a Warning unto all the tender hearted amongst them 〈◊〉 〈◊〉 , and receive the Hand of Love , that they may no longer abide in 〈◊〉 , but walk in the way of righteousness , where true rest and peace 〈◊〉 ●●joyed . Truth defended and cleared from the Lyes and Slan●●●s declared by Ionathan Iohnson of Lincoln , a Baptist in profession . 〈◊〉 who bears no evil will to any man , but wisheth well to all men , and am 〈◊〉 to many by the Name of William Smith . ●●●DON , Printed for Thomas Simmons , at the Bull and Mouth near Aldersgate , 1659. THE Faithful VVitness . GIve ear all ye Inhabitants of the Earth , for these sayings are true and faithful ; be meek and lowly in your hearts , and how your ears to Wisdoms voice , and turn at her reproof ; for in your own Ways are you wandering , where peace you know not ; the bowels of compassion is freely opened from the Fathers love , and his good will is made known amongst you , in that he is striving with you to turn you into the right way , that you might walk therein ; for he hath not left himself without a Witness in all your consciences , which doth not consent to your ungodly deeds , but doth convince you thereof , and bears testimony against your ways of vanity , which your minds are exercised in , and all your wicked practices which by you are brought forth from your vain minds , where you are beset with sin , and servants thereunto , your carnal minds being at enmity against God , and not subjected to his Law , you are at liberty in the flesh ; and satisfying the lust thereof ; and though you all profess to know God , yet in Works you deny him , and your hearts are far off from him , therefore is your Worship vain ; for Gods fear is not before your eyes ; therefore you run to do evil , and rebels more and more against the Lord , wallowing in the mire of defilements , that pollutes and stains your own consciences , your minds being in the earth , and your faces downward , thick Clouds of darkness doth compass you about , and the Prince of darkness ruleth over you , and leads you all out of the way , vvhere none doth good ; you are a Cage of unclean Birds , every one follovving the lust of his own heart , that you multiply your transgressions with delightings , and commits sin vvith greediness , and strengthens your hands in vvickedness ; a sinful Nation you are , and a seed of evil doers , filling up the measure of iniquity , and nourishing your hearts as in a day of slaughter ; from the crown of the head to the sole of the feet , there is no whole part in you . O! how long will you suffer the Lord to wait that he may shew mercy to you ? How often have you rejected his loving kindness , and grieved his holy Spirit ? What a day of a patience and forbearance hath he exercised towards you , that you might have turned unto him , and received his mercy ? You are a stiff-necked people , who sets your selves against the Lord , and every visitation of his love , refusing to return , and hating to be reformed ; for when you have been called by that of God in your own conscience , you have not hearkened ; and when it hath smiten , you have refus'd correction ; have you not felt a Witness in your own conscience against you , when you have been acting iniquity , & that it hath judged & condemned you for your secret faults , that fearfulness hath surprised you & paleness of face hath come upon you , when no man hath been near you , nor no tongue accused you , yet that hath been within that hath numbred up your transgressions , & set your sins in order before you , and brought them all to light in your own conscience , which the eye of man hath not seen , nor for which the tongue of man could accuse you ; yet they have appeared fresh in your minds , though many years before they had been committed by you : O consider what it is all you that have so long outstood it , and yeild obedience to the reproof of it , that you may be acquainted with it , and thereby know it to be Gods faithful Witness in your own conscience placed against sin , and the hand of Love reached forth to lead you out of sin , and so come to have communion with it , and walk in the light of it , that you may not fall under the eternal condemnation thereof ; for though it be as a sign , every where spoken against by those who are at enmity with it , and that they call i●●atural , and a delusion ; yet if you turn at the reproof the of , and yeild obedience to it , you wil know it to be God ●ighty Power unto salvation ; and this vvill give you the e●●●ence in your selves , that it is a manifestation of God which doth discover all that in you which is contrary to its own property , which it hath no fellowship nor communion with ; and this can neither be natural nor a delusion , which doth reprove the natural man in his natural state , where he is an Enemy to God , a fervant to sin , and under the Devils power , by whom he is tempted and deluded to consent to the motion of sin , and to bring forth the Works of Iniquity , vvhich the Faithful Witness doth not consent to , but testifies against , and shews it to be evil in the conscience of every man , and reproveth thereof , and calls every man to seperate from it as an unclean thing ; this you may all read in your selves , in the light which you are enlightened withall : Yea drunkards , swearers , lyars , and all prophane persons , you all have a manifestation of God in you , which doth discover your sins unto you , and brings them unto your remembrance , and many times strikes you with fear and terror for the evil of your doings , and brings you into sadness and mourning for your sins past , which in the light is made manifest unto you in your own conscience ; and this is not a natural thing , nor a delusion , but it is Christ the light of the World , who was before the World was , and is the power of God made manifest to destroy sin , and the Devils Works ; and this is he unto whom you are all to look , and stand obedient unto whatsoever he doth command you , that you may know salvation in him , and redemption by him whose Hand of Love is reached forth in this his day of power , that a willingness he might beget in you to follow him , & be guided by the Hand of Love out of darkness , where the god of this World ruleth , who is a deceiver , unto whose delusions many are given up , and do believe his lyes , in which they oppose the truth , and are at open enmity with it , being filled with Wrath and Envy against it : Now such whose deeds are evil , loves not the light , neither will come to it , but runs from it , and speaks despightfully of it , as the Pharisees did of him who is the Son of God ; and though mighty signs and wonders he did amongst them , making the blind to see , and the dumb to speak , yet were they filled with envy against him , and said he cast out Devils by Beelzebub the Prince of Devils , But he knowing their thoughts ▪ said unto them , Every kingdom divided against it self , is brought to desolation ; and if Satan cast ●●t Satan , he is divided against himself , how shall then his kingdome stand ? But if I cast out Devils by the Spirit of God , then the kingdom of God is come unto you ; this you may read Matth. 12. And here you may read whose off-spring you are ; for this Scripture is fulfilled this day upon this ungodly generation , though your eyes be blinded that you see it not ; therefore repent , and be converted , that the hand of love may lead you , and that your sins may be blotted out ; for with a light of Christ are you all enlightned , that doth discover your secrets parts , and makes manifest the counsels of all your hearts , and is the true light that lighteth every man that comes into the World , Ioh. 1. 9. This is plain Scripture , and you say you believe the Scripture ; but you say again , This Scripture doth not speak of a light within ; then weigh it wisely , and see how every man that comes into the World is enlightned , and by it you may read 2 Cor. 4. 6. For God who commanded the light to shine out of darkness , hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ : This is plain Scripture , and this was the Apostles Testimony , That the light shone in the heart , ( that 's within people ) and there gave them the light of the knowledge of Gods glory : But then you say , These were believers , and you grant that believers have a light of Christ in them , but not people in their natural state ; the Apostle was once in the natural state , and was a persecutor of those that did believe in the light , yet was the light in him , shining in the darkness , but the darkness comprehended it not ; but when it came to shine round him , and convince him that he was an enemy to it , and kicking against it , he bowed before it , and submitted unto it , and yeilded ready obedience , Lord , what wilt thou have me to do ? Then did it shine forth of darkness , and did shine in the heart , in which the knowledge of Gods glory was made manifest ; read this in Gods pure fear , and consider if you be not where the Apostles once were , and there stands in open rebellion against that which he came to believe in , and bear his testimony unto ; and further witnessed , That a people who held the truth in unrighteousness , had a manifestation of God in them , Rom. 1. 19. Because that which may be known of God is manifest in them , for God hath shewed it unto them : Here was a people who was not in the faith , and yet that which might be known of God , was manifest in them , and whatsoever doth make manifest , is light , Eph. 5. 13. then the light was within them , and the truth was within them , but they did not believe in it , but changed it into a lye , Ver. 25. and did not like to retain God in their knowledge , Ver. 28. Therefore unto vile affection did God give them up , that they might believe lyes , because they received not truth in the love of it ; this is a Witness which none of you can flye from ; whithersoever you go , it will ●●nd you out ; contend no longer against it , for in it doth the Grace of God appear to all men , by which the love of God comes to be felt in all that do obey and submits to the teachings of it ; and though there be many in the unbelief , that speaks unadvisedly of it , neither knowing what they say , nor whereof they affirm , who calls it a natural light , and delusion ; yet in that love which unto me is freely opened , and through the Grace which I have received in it , I am constrained to bear my Testimony , and to declare unto all people , That the light of Christ with which every man is enlightened , is the mighty power of God unto salvation to every one that do believe in it , and a living Witness in every mans conscience is placed , to condemn the Workers of iniquity , who hath not a love to it , because their deeds are evil ; there is no escaping of it , for it is quick and powerful , searching , trying & proving all secrets , and the counsels of all hearts are naked and bare before it : Read this soberly , for it is written plainly in the love of God , who is rich in mercy , and plenteous in goodness and truth , whose bowels of compassion moveth in pitty towards a sinful generation , who hath no pleasure that any of you should dye ; therefore in this his day doth he reach forth a hand of love to lead and guide out of darkness all that turn unto it , and are made willing to be guided by it . Now all prove your selves in the light which you are enlightened withall , and examine your selves truly , and see if you cannot witness this testimony to be faithful and true , and feel the Testimony of the Spirit bearing witness in your inward parts , unto what is here declared ; for unto that of God in all consciences I am manifest , which doth not consent to your sins , but is seperate from sin , and made manifest to take away ●in , who is the Lamb of God , pure and undefiled , and though you have a general talk amongst you of Faith in Christ , and living by faith upon him , and that he is your Saviour and Redeemer , yet you work iniquity daily , and pleads for sin term of life , and neither knows salvation nor redemption in him , who is the Son of Gods love : Therefore be not deceived with a vain hope , and groundless Faith , which stands onely in Words , when your Works denies your Faith to be living , being yet in your sins , for the lusts of the flesh you do fulfil , and draws iniquity with Cords of Vanity ; look inward , the light will not deceive you , but manifest every secret sin which lodgeth in your hearts , which you would keep hidden to have your life in ; for though you may not be committing all sin so greedily as may stand with your hearts against many things which may be commonly counted prophane , yet examine if you have not something secretly lodged , which your minds are captivated in , and which the light of Christ in your consciences doth reprove you for ; there is your lover ; and that must be cast out , and trodden under foot , if ever you come to vvitness redemption by Christ . Some men are not common Drunkards , as the World calls them , yet secretly hath a love to be in the excess , some in neither of these , yet hath another lover ; So some in pride , some in covetousness , some in foolish jesting , and idle talking , some in vain sports and pleasures of the World , that so you are all found to have some secret lover vvhich you vvould not have tried in the light ; novv there is nothing so secret vvhich shall not come to light , though long you may hide it , and smothe● the Witness of God in your ovvn conscience , that testifies against it ; yet to the light must every secret thing come , vvhether it be good or evil , and in the light be tried and judged in righteous judgement . Therefore all unto the light give up your selves , and yeild obedience to every motion thereof in your own consciences , that you may become followers of it , in love to it ; for if you stand in the enmity against it , and be more in love vvith your evil deeds then you are vvith the light , there vvill be no escaping the condemnation of it ; therefore let this be a Warning unto you all who live in pleasures upon the Earth , that you may cease to do evil , and depart from your iniquities , and break off from your sins , before the time come in which you will say , There is no pleasure in them . O hearken ! hearken ! for this is the day of your visitation , now is the accepted time ; now is Gods Witness striving with you ; now is the Hand of Love reached forth unto you ; therefore whilst it is called to day , harden not your hearts , but turn unto the Lord who stands ready to have mercy upon you , for therein doth he delight : Now let not your hearts be hardened to outstand this day of Visitation , left the day of Vengeance and Indignation come upon you , and overtake you , because mercy you have refused . Consider this all you who have your life in pride , covetousness , drunkenness , swearing , lying , envy and malice , and vanities of the World , if these things be not shewed you to be evil by something in your own conscience that doth convince you of them , and reprove you for them , and brings you to an understanding that you ought not to do them ; this is the light of Christ which is pure , and hath no communion with darkness , nor the unfruitful Works thereof , but is seperated from the unclean , neither joining with it , nor consenting to it , but hath a life in it self which is holy and undefiled , and doth pursue the evil-doer in judgement , who is at enmity with it , and in disobedience to it . O sink down in Gods fear , and consider what a day of patience and forbearance he hath continued unto you ; how long hath he spared you ? And what a time of repentance hath he given you ? And how many years hath he striven vvith you , that with the Cords of Love he might have drawn you , and with the Hand of Love have led you ? But you have rejected it , and casts love behind your backs , and likes to retain your evil deeds better , and to love darkness rather : What Visitations of Gods pure love have you set at nought , that you might walk after the way of your own hearts , & the lust of your own eyes , rising up in rebellion against the pure Witness of God in your own conscience , and ●laying it , that you might live in pleasures , and walk at liberty in the flesh , without reproof : And thus is the just condemned and killed by you , and he resists not ; he is rejected and despised by you , wounding him by your transgressions , and bruising him with your iniquities , yet doth not he open his mouth , but as a Lamb is he led to the slaughter ; O look up unto him whom you pierce , and mourn , let your laughter be turned into mourning , and your joy into heaviness ; for he doth not so deal with you , but suffers and bears in patience , and in the bowels of pitty is yet striving with you , that his goodness might lead you to repentance ; and thus doth he love his enemies , and doth good to those that hates him : Therefore all bow your ears , and hearken , and be diligent to obey the light before it cease striving with you , and the long-suffering of the Lord come to an end concerning you , and his tender love be shut up from you , who have gain-sayed and outstood the day of your Visitation , and then you begin to knock like foolish Virgins , when the doors is shut , and all things quiet , and to seek a place of repentance when it cannot be found , though you seek it with tears . O prize the day of your Visitation ; and let all vain Disputers of this World lay their hands upon their mouths , and confess they have done foolishly in contending and striving in their own wills against that which hath so long striven with them , that they might be turned from the darkness unto the light , and from the power of Satan unto God , tha● the hand of Love might guide them to receive the Grace of God which so freely he hath made manifest unto them : Read you Priests , Professors , and all people ; who hates the light , and will not ●bide to hear of it so near you , as in your own conscience , but are filled with rage and fury against it , speaking scornfully , proudly , and disdainfully of it , and ast that are guided by it ; in this you are all friends ; and joins together ; fear and tremble before the living God , for his wrath is revealed from heaven against all unrighteousness and ungodliness of men ; and a day of sad lamentation is kindling from the breath of the Almighty , and wil fall upon the heads of the ungodly● who in their stout-heartedness outstand the day of Gods loving kindness ; this testimony wil reach you all , and that of God in your conscience answers to it ; give all diligence thereunto , for it is a sure Word , and teacheth right things ; it will not deceive you if you incline your m●●ds unto it , that you may be doers of what it teacheth ; for it is Gods Grace that appeareth , and if you yeild obedience to it , you will know it brings salvation with it , and will teach you to deny the ungodliness and worldly lusts , in which the Prince of darkness leads you , and deceives you , and brings forth his Work by you in all manner of sin and wickedness , in which you are serving him , and in which your minds are captivated by him ; and the light of Christ in your conscience hath no communion with such Works of darkness , but stands a Witness against them , and reproves you for them , as you join unto them : And this is the Word of his Grace , that would have you to deny them , and forsake them , and to live soberly , righteously , and godly in this present evil World ; for the fashions of this World passeth away , and all your vanities will wither , and your beauty consume , and the later end wil come upon you , when the Lord will have no pleasure in you , but will give you your portion with hypocrites ; Consider all you vain people of the World , who live in rioting and drunkenness , chambering and wantonness , strife and envying , what will you do ? And what account will you make unto the righteous God , who is Judge of all the Earth , and will re●ard every man according to his deeds ? Run not so headily in the exercise of Wickedness , but stand still , and hearken to the still Voice in your conscience , which tells you that is not the Way ; for death and destruction is before you , and the pit is near unto you , and many of you are come to the brink thereof ; be stayed in time , before you fall therein , from whence there will be no recovery ; and let the time past of your lives suffice that you have spent , and lived so many years together in the lusts of the flesh , against the light and love of God . Therefore all in Gods fear stand , and feel it placed in your hearts , that from iniquity you may depart , and ●in no more , but all come into obedience to that of God in you , which makes ●in manifest , and there Gods power know , to sanctifie and cleanse you by the washing of Water through the Word , that a new life you may come into , and walk in the regeneration ; He that hath an ear to hear , let him hear ; For the love of Christ constraineth me to bear testimony of what is made manifest unto me in the light , that you may all come to the knowledge of the truth , and be saved ; and likewise knowing the terror of the Lord , I cannot but perswade men to depart from the evil of their Ways , which the Wrath of the Lord is revealed against , and that you may all come to know that the long-suffering of the Lord is salvation , and that his saving-strength is near at hand , to help in the needful time ; and here you will find power to preserve you from the temptations which the enemy casts in , and then labours to draw your minds to join unto ; for as obedience is given unto the light , power is received that destroys the Devils Work , and weakens his kingdom ; and then the Hand of Love is reached forth to take hold of you , and to lead you out of darkness , and from under his Government , into the new and living Way , and there gently guides you , and order● you , and keepes you from all the assaults which the Enemy doth pursue withall ; and he who hath life in himself , will give life unto you , and make you able to stand and ●ight the good fight of Faith ; and here the Divine nature is felt , and the glory of the onely begotten of the Father is beheld : And this is the testimony of the Faithful Witness , which from the Fathers Love is made manifest in the conscience of every man , that you might believe in it , and know the saving-strength of it , working redemption for you , and putting an end to sin , and overturning the powers of darkness , and bringing in everlasting righteousness ; and this is the Hand of Love reached forth unto you all , to lead you out of the House of Bondag● , into the glorious liberty of the ●ons of God ; where your understandings will be opened to know the Scriptures , and the power of God ; for as you give obedience to the reachings of the Spirit , so will the things of God be made known unto you , and no man can know the things of God by any e●her way , either by Art , Study , Learning , or any industry of the natural part , but as the spirit of God makes them known in the children of obedience , who give up themselves to the teachings of it , and by it are guided to know the Scriptures fulfilled in themselves ; & this vvil bring you to a right understanding of the Scriptures , as you receive the same spirit of Faith , and walks in it , as they received and walked in , by whom the Scriptures were declared ; for he that was then light , life and power unto all that did believe in him , and gave them an understanding to know the things that were true ; he is the same now , and changeth not ; but wicked men have changed his glory into shame , and mindes earthly things ; yet is his light , life , and power the same unto all that believe , and comes to have the spirit of their minds renewed by him , and so the Scripture is truly owned and witnessed , being fulfilled in all that walk after the Spirit , and have the spirit of their mindes renewed by it , as they had who hath declared it in Words , which are written : and so the same Spirit guiding , brings into unity with the same Words , which was given forth from its own movings in the hearts of those who by it was constrained to declare them ; and thus the children of obedience owns the Scriptures , and hath unity with them in the same : Spirit that gave them forth , & knows them fulfilled in themselves , walking after the same Spirit . Let this be wel weighed by you who are wise in your own eyes , & prudent in your own sight , and in that Wisdom talks so much of what is written , and gets the Words thereof , and with them contend in your Wills , and fights against the Lord , and every appearance of righteousness , brought forth in the motion of the Spirit , which is the mysterie hid from your eyes , and revealed unto the Babes , who walk in the light which reveals secrets , and makes them to be of understanding hearts , to know the true God , and eternal life ; and here is the door of hope for all you tender ones , who are breathing after God ; come , walk in the light that an entrance you may feel ministred unto you , and ●n enjoyment of the possession of that which in the door of hope is opened for you , where the Rivers of Gods good pleasure runneth freely , with which he doth satisfie the poor of the flock , who vvaits to be refreshed thereby , vvhich he doth renevv their strength in , to follovv him in the narrovv vvay , in vvhich flesh and blood cannot walk , nor no unclean thing must enter ; Therefore do not you hew broken Cisterns , nor feed upon husks any longer , but to the streams of life all come , and feel how good the Lord is ; so all wait to know the hand of Love to lead you , and the Spirit of truth to teach you , which will not deceive you , bnt teach you right things ; though such vvho are at enmity with it , speak unadvisedly of it , yet it is truth in it self , and abides the same for ever , and will overturn all who in the height of envy and fury do pursue it with swelling Words of vanity . Therefore let all things be tryed and proved in the light , and in it search your selves , that you may come to the bottom , and have all the dross purged out , and the tinn taken away , that your hearts may be purified in the light , that so you may stand approved in the sight of the pure God : And here is the right Way of the Lord opened , and a Hand of Love reached forth to guide you out of all crooked pathes , and to bring you into the Way of Righteousness , Truth , and Holiness , and bring you to an Inheritance incorruptible and undefiled , where joy unspeakable is possessed : And this honor hath all the Saints , who are found faithful before the Lord , to follow the Lamb whither soever he goes . Therefore let this testimony come unto you who have had some openings of Gods Love , and have felt the gift of Grace made manifest in your conscience , that hath convinced you of many things , and brought you to forsake much of the Worlds Fashions , and Customs , and Worship , and have brought you to a seperation from it , that you are not so openly prophane as many of them are , but are turned from many appearances of evil , which the light did truly make manifest in you , and convince you of in your own conscience ; and a simplicity there was begotten in you , that Truth was precious unto you , and a love you had unto it , and came to have a sight of many things afar off , and a desire in you to press after the enjoyment of them ; and by the light you were guided out of many things which it did convince you of to be evil ; and you could not any longer continue therein , because they were made manifest unto you to be Works of darkness . Deal truly with your own hearts all of you , for there is nothing secret which shall not come to light ; and you cannot deny but that it was something of God in your own conscience that made sin manifest , and convinced you thereof , and moved in your hearts to draw you from it , and made discoveries of secret things , which in your hearts were lodged , and shewed you the Worlds Wayes and Worship to be against the truth , and did convince you thereof , and brought you to seperate from it in appearance . And ●ere was pure breathings in you which longed for God , that you might come into his Court , and enjoy his presence ; O this was a simple and innocent state , in which you were precious in Gods sight ; and whilst you did abide faithful , waiting in patience for Gods loving kindness , therein to grow up into the measure of Christs fulness ; the Lord was not wanting to you , but was large in his love , and free in his mercy , as in obedience you walked to the measure of the gift of Grace ; and your Prayers and Tears came up before him , and was had in remembrance by him : O what breathings , pantings , and hungerings hath there been in many of you after the Lord , with strong cryes and tears , for a Visitation of his Love ; and that you might walk in the light of his countenance ! How zealous & fervent have you been after righteousness , & to follow the motion of the Spirit of life wth chearfulness ! Have you not cried down forms , and set up the Spirits Worship , and its teachings ? And hath not the spirit judged you in your own conscience , when you have not obeyed it ? And have you not been brought to stoop down , & lye low under the sence of Judgement , & that you could not find a resting place , but stil that of God in your own conscience pursued you whithersoever you went , you could not leave it in any place ; but near you it did appear , witnessing against you , and judging you for your disobedience ? Can you not vvitness these things to be true , many of you ? and that this hath been your condition , going heavily and mournfully under Gods displeasure made manifest against you ? And hath not your anguish and trouble been within you , which hath brought you into meekness and lowliness , and beaten you down in your selves , that you have confest your own nothingnes● and insufficiency , and here hath been brought to wait on the Lord alone in simplicity , that his saving-strength you might feele to help you ? And did not you find him to be a God near at hand when your eye was towards him , and your expectations from him ? Did he not open his love freely , and gave you savoury refreshment and comfort , and made bare his own Arm to help you , & wrought all your Works in you , and for you , that you have even admiredd his goodness , and acknowledged his power in his free Gift and Grace unto you ? and whilst the simpli●ity did abide in you , and you was faithful to what was made manifest unto you ? What pure breathings had many of you after a greater measure of the gift of Grace , and that the Lord would pour forth more of his Spirit upon you , that you might be made fruitful , and grow up to the Lord in it ; And here you had precious discoveries , as you stood in obedience to the measure of Gods Spirit , thereby to be guided , and so seperated from the Worlds form , in obedience to the light of Christ in your own conscience , and that it did constrain you to depart , having made known unto you something more excellent , which was above the Worlds Worship , and which you found to be your duty to walk np unto , that you might come into liberty , and to serve God in the Spirit ; and here you stood in Gods fear , and assembled together to wait for the Spirits moving , that it might teach you to speak , and teach you to pray , and that all your duties might be offered up , and performed in the Spirit ; Hath not this been declared by many of you , from what you have truly felt of Gods loving kindness made manifest in you , which brought you to deny , & testifie against many things which you were convinced of to be evil ? but you have forsaken your first Love , and have not been faithful to the end ; therefore the Lord hath somewhat against you , because you uphold that Woman Jezzabel , and suffers her to teach and seduce , by whom many are overcome , to commit fornication with her ; for the true Guide you have lost , which once did lead you in the way , and would have brought you to the true rest , had you kept your minds stayed in it , and vvalked in obedience to it ; but the Enemy hath deceived you , and prevailed over you , and drawn you into crooked pathes , where you are got into the Earth again ; for the simplicity is betrayed , and your desires are cooled ; and your breathings and pantings after God are stayed , and you are set down in a form which once you were convinced of to be dead and barren : Let not this offend you , for it is the truth concerning many of you , and the Witness of God in your conscience doth answer to it . Therefore remember from whence you are fallen , and repent , for the ●ord would not have you perish , but still reacheth forth a hand of Love unto you , having more pleasure to save then to destroy ; therefore is he still striving with you , and gives you no rest nor peace in the way which the god of this World hath led you into , and blinds your minds in ; for your actions witness against you daily , that you are servants to sin , and that Liberty you speak of , and saith you are redeemed unto , is but an occasion for you to serve the lusts of the flesh , which makes you one with the World again in Words and Practises , where the Enemy hath taken you captive , and leads you in earthly pleasures , and covetous practices , in which you are wanton and light-minded , in foolish jesting , and vain talking , turning the Grace of God into wantonness , and making shipwrack of Faith and a good Conscience , being heightned in your imaginations in what you have taken up in the observation , in which Satan hath transformed himself by his deceitful working , in bringing forth a form in the imitation , where you are set down , and have taken up your rest ; and here he hath deceived you with a vain hope , having setled you in a form without power , and doth work a perswasion in your minds , that it is the right Way , and so sets you in enmity against the pure motion of the light of Christ in you , having got your minds out , to look abroad , and have your expectation from something that is without , and so he hath drawn your minds from that which is within , that once did truly move in you , and would have brought you into the power , had you been faithful to the end ; but you are fallen short of that which they witnessed , whose practice you pretend to follow , and are turned against it , and become the greatest Enemies unto it ; for he that hath prevailed over you , and betrayed the simplicity in you , seeks to pervert the right Way of the Lord by you , and fills you with fury to cry out against those that walk in uprightness of their hearts before the Lord , and in his fear are kept , that they dare not sin against him , but walks in righteousness and holiness , in which the light leadeth them , and which by his Grace he teacheth them , from which you are erred and gone astray , and walks after the imaginations of your own hearts , where your own Wills leads you , to take up a practice in imitation of what others have done , who was by the Spirit of Truth guided , and by it commanded , and in which they performed all their services ; but unto this Spirit you are found Enemies , and fighting against it in the strength of your own Wisdoms , and so runs into error , not knowing the Scriptures , nor the power of God , but denies that which gives the understanding to know them , and so never comes to the fulfilling of them , nor to have unity with them , but as they are Words declared and recorded ; for you stand not in obedience to the same spirit , that in the inner man it might teach you , and lead you to the Lord God , who hath life in himself , and gives life unto all that come unto him , and believes in him , by which all the children of obedience are refreshed and satisfied , who lives by faith , looking for , and waiting to receive those things which are not seen ; but that which you take up your rest in , and are satisfied with , is visible and temporal , which is seen , and beheld with natural eyes ; and so you miss that which is spiritual , and cannot be seen , which is the substance , and the end of all changeable things , not living by Faith , but by sight , and contents your selves with created refreshments ; but that which the soul hungereth after , and panteth for , is living Bread that comes down from Heaven , which whoso eats , shall never dye : for it is the Bread of life , whose flesh is meat indeed , and whose blood is drink indeed ! O pure refreshment from the Lords presence ! Blessed are all that are found worthy to sit down at this Table , and to partake of this Bread , and drink of this Cup , which is the Communion of Christ's blood . Be ye of an understanding heart , O ye professors , and consider if you have the substance , and that you live in Christ , and he in you ; and that you feel those things you feed upon to have life in themselves , and to give life unto you ; if life be not in your Bread and Wine , they are not the Communion of Christs body , nor blood , but bare Bread and Wine , retaining their own quality and vertue , as created refreshments ; and if you say this was their practice who enjoyed Christ , and fed upon him , and that the Bread which they brake was the Communion of Christs Body , and the Cup which they drank was the Communion of Christs Blood ; but I say , Examine your selves whether you be in the Faith , least you eat and drink damnation to your selves , not discerning the Lords body ; for that which they received , and had Communion in , who lived by Faith , was not Bread of grain , nor Wine in a silver Cup ; but the Bread which they brake was the Communion of Christ's body , and the Cup which they drank , was the Communion of Christ's Blood ; and you cannot prove any other thing without inventions ; and they being many , was one Bread , and one Body ; but the mystery is hid from your eyes , who in your Earthly Wisdom would comprehend the things of God ; for you being run from the Guide which once did give you light , and for a season you rejoiced in it , you are departed from that which vvould have given you a true discerning of the Lo●ds Body , & wrought Faith in you to have believed , though you had not seen ; and if you had been obedient to have followed that of God vvhich once did truly move in you , then you vvould have continued in the holy Commandments given of God , and have walked in them as children of obedience , and discerned the Lords Body , and the Communion which they had in it , who did eat and drink , and fed upon it in their hearts by faith ; And this was the Bread which they did eat , and the Cup which they drank , and had their life in him who is the Bread of Life , whose examples none can follow in truth , but such as receive the same Spirit of Faith , and walks in obedience to it , which you are found fighting against with the Words which from it were declared , which you say is more sure then it is in its movings : What a Vail hath overspread you ! And what thick darkness hath covered you who denies the motion of the Spirit from which the Scriptures were declared ! Did not holy men of God speak as they were moved by the Holy Ghost ? Did it not first move within them , and gave them a Divine inspiration , by which they came to know the things of God made manifest in them , and from the motion of the Spirit declared as it gave them utterance ; and so the Scriptures came to be given forth , and a true Record it is of what they were made Witnesses of , who had communion with the Spirit , and tasted of the Word of life ? and the Scriptures are profitable where the manifestation of the Spirit is received , and believed in , by which the understanding is opened to know them , and the power of God , but not to set them above Christ , not against him , as you are doing , who are your selves departed from him , and yet uses your tongues to speak the Words which were declared from the motion of the Spirit , and sets them in opposition to the same light and spirit which now as truly moveth in the children of obedience , as it did in them who were made Witnesses of the Grace of God , and through the operation of the spirit did declare it . Therefore be not so rash in your minds , as to call good evil , and Truth a delusion ; but sink down in Gods fear , and know that which is near you , to reprove you in your ignorance , and then you wil know there is nothing so sure as that which was before the World , or Man , or Scriptures were , which is that which changeth not , but is to day as yesterday , and abides the same for ever . And this is the everlasting truth which from the beginning hath been made manifest through ages and generations , according to the dispensation of Gods good pleasure , which all the holy men of God have walked in , and been obedient to , and declared of , whose sayings are all true and faithful , and are owned to be a true Declaration of the living Word which from the beginning was , & novv is , vvhich changeth not , in vvhich they felt Gods loving kindness made manifest unto them , as they vvalked in obedience unto him ; and likewise declared of Gods severity and displeasure revealed against the ungodly and unbelievers ; and thus was the truth known from the beginning , to instruct , and lead , and guide the righteous in the holy Way , wherein they erred not , and to convince and condemn the World for sinne , who walked with a froward heart against the Lord : Be not deceived , for all visible things must perish , and that which hath a beginning , hath an end ; howsoever it may appear in shew unto you , there will be no help found in any created being in the needful time ; for your foundation which in your own Wisdom you have laid , and in your own strength you are building upon , one tempest will beat it all down , and your labor will be lost after so many years spent . Therefore be meek and lowly in your hearts , and ●ink down to the Corner-stone , and reject it no longer , for it will not fail , neither can the Gates of Hell prevail against it : All wait for the Hand of Love to bring you thither , that there your footsteps may be placed , and your goings ordered , that a spiritual House you may know raised up by the Arm of the Lord ; and here Christ is known , who is true for evermore , and leads into all truth those that believe in him , and are guided by him ; the Alpha and Omega , the beginning and the ending , the first and the last ; there is none besides him , nor any to be compared into him , who baptizeth all that believe in him into one body , by one spirit , and there cleanseth them by the washing of Water through the Word , where the regeneration comes to be witnessed , and the answer of a good conscience received , the pure Water flowing forth which washeth and cleanseth the body inwardly , by which believers comes to be baptized into Christ , and puts him on ; and this is the one baptism , known and witnessed by all that follow the light of the Lord , and walks in obedience to his commands : and if you do not wilfully outstand Gods Witness , you cannot but confess this is the baptism in which believers are baptized , and is the one baptism the Scriptures declares of , and that there is not another to be continued . Therefore be silent before the Lord , and yeild obedience to what he commands you by his spirit in the inner man , and there know that one baptism which all believers are baptized with , in which they are washed and cleansed , to follow Christ in the regeneration and newness of life ; He that can receive it , let him : For you cannot prove by plain Scripture that Christ was a Minister of Water Baptism , or that he did command it , or preached it for Doctrine , or pressed it as a duty ; but he sent his Disciples forth to preach the Gospel of the Kingdom , and to give that which they had received freely ; and you cannot prove that when they were thus sent forth , that they had received Water-baptism ; but what was made manifest in them , and which they had received , that they gave , and declared thereof in Gods power ; and this reached the inward parts , and pricked the hearts of those that heard it , and brought them to enquire what they might do ; unto whom Peter said , Repent , and be baptized every one of you in the Name of Jesus Christ , for the remission of sins , and ye shall receive the gift of the holy Ghost , Acts 2. 38. This day is this Scripture fulfilled , praises be unto the Lord God for ever ; and many are true Witnesses of this baptism , whose hearts have been pricked by the eternal living Word in their own conscience , that they have been brought to enquire what they might do ; and the living Word hath been obeyed , and the reproof thereof , which hath vvrought the godly sorrovv unto repentance , never to be repented of ; and there the Fountain hath been opened , which washeth avvay sin and uncleanness , and baptizeth into the Name of Jesus Christ , where sins are remitted , and the gift of the Holy Ghost received : And in this Scripture Water is not once named , where the Apostle preaches the Doctrine of Baptism , and was the first which vvas preached after the Holy Ghost fell upon them . Therefore be not so envious against those who witness the truth as they know it in Jesus , and are baptized with the Holy Ghost and Fire , and hath felt him whose Fan is in his hand , thoroughly purging his floor , and cleansing the inward parts from all unrighteousness ; and this licks up the Water , and consumes it , as the fire did which fell from Elijah's Altar , which was a true figure of the two Ministrations , if you could read it ; for had you obeyed that which once did truly move in you , and opened Gods love unto you , and gave you a sight of many things which in your hearts were secretly lodged , and let you see the Ways and Worship of the World to be vain ; if you had continued faithful unto this pure Guide , it would not have left you on Jordans brinks , nor in the midst thereof , but would have opened it unto you , and led you thorow it , and over it , and given you an inheritance in the true rest for ever . Therefore be awakened , and lift up your eyes , and behold where you are ; for you are not come where ●ongs of deliverance are sung , but are set down short of the pure rejoicing , from whence you are all called to arise , and join to the Hand of Love which is still reached forth unto you , that thereby you might be gnided in the Way of peace that leadeth to eternal life ; and though many of you may swell in Wrath because the little stone is smiting your Image , and that you know not how to uphold it but by contending for it , and talking of the Scriptures , yet this will not uphold it , nor your Worship and obedience to it ; for the Witness is true , and the testimony thereof doth stand against you , and over it you cannot prevail ; and this is my rejoicing in it , that I have the answer of a good conscience , and peace with God ; & though many of you may be hardened , and set your selves against the Word of Truth , and hates to be reformed by it ; yet truth is the same , and you cannot change it with all your inventions . And let all the simple-minded who are yet seeking rest , and are not satisfied with what you are feeding upon , O return unto the Lord , and come again to that of God in you , who will heal your backslidings , and open your understandings , where the right Way of the Lord will be made known unto you ; for it is man that doth deceive you , and leads you in many Wayes that they have imagined ; and in their Wills sets up their own inventions for the Way of God , when the Lord hath not required it at their hands ; and whilst you are 〈◊〉 bewitched with the Inchanters and Southsayers , and 〈◊〉 your delight in their crooked pathes , you will not find that wherein satisfaction is , which some of you are truly se●-king after : Therefore unto you is this moved from the living God , who are tender hearted , and in whom there is yet a true breathing after God , who cannot be satisfied with those things that will perish , but are seeking after the enjoyment of something that will abide ; hearken to the light of Christ and feel the Hand of Love , and join your selves unto it , that you may be acquainted with it , and know the leadings of it ; this will bring you to the life from whence it comes , as you yeild obedience to it , there will you feel living springs opened freely to you , and plentifully to refresh you , where you will know the Water that faileth not , which yeildeth satisfaction and pure refreshment ; and though many be set down with their hearts hardened , and denies every motion of the Spirit in them , and instead of being filled with the Spirit according to the Apostles Doctrine , they are filled with envy and fury against it , and every appearance of it , and opens their mouths in blasphemy against it ; but they shall all know a day of Tryal , in which a recompence of reward will be given from the righteous God , who will bring every secret thing into Judgement , and make all his Enemies his Footstool ; let not their hard heartedness be an occcasion to make your tender hearts stumble at the Way of Truth ; neither give your minds to harken to their Inchantments , who hath so long bewitched you from obeying the truth ; but all be diligent to hearken to the light which is truly moving in many of you , and doth couvince you that you are not walking in the right Way , you see something amiss amongst you , which you cannot have communion with , and something which you are not come to live in , and which you cannot deny but to be truth as it is brought forth from the Spirit of Truth in others . Therefore do you weigh and consider vvisely vvhere you are , that you may be no longer deceived , but may come and knovv the right Way of the Lord . So all in the light keepe your mindes stayed , and hasten not , but lye dovvn and patiently vvait , that you may see salvation brought unto you , as you are brought to stand still ; and so will the Lord work his own Work for you , by the Arm of his power , and make known his secrets , and reveal his Son in you , that you may not confer with flesh and blood . So unto the light of Christ with which you are enlightened , all give up your selves in obedience , that every motion thereof you may be willing to follow , that it may be your Leader , & guide you out of your own Ways , and Words , and Works , and Thoughts , and bring you into subjection , to do the Fathers Will in all things , and to obey his Teachings which by his Spirit he requireth , and it will bring you to know truth in the inner parts , which the Lord loveth ; and as you obey the light , and follows it , you will feel every motion thereof to be precious , and bringing you nearer unto the life from vvhence it comes , vvhere the pure openings of Gods love you vvill feel to satisfie you . So all in Gods fear stand , and sink down to the Corner-stone which in you is placed , and know that to be your foundation , and this will be a sure Way to come to Christ , when you feel his Vertue to stay your Issue ; and this is the Grace of God that brings salvation , and appeareth to all Men , & teacheth what to deny , and what to vvalk in , which if you take heed unto , you will need no other Teacher , but as the anointing teacheth you , which is in you , and is truth , and no lye , which will open your understandings to know the things of God , and let you see things that differ , and bring you to a true discerning betwixt the precious and the vile , where mans Way and Gods Way will be plainly opened unto you ; For the Seeds sake this is declared : Reject not counsel ye tender hearts , but be willing to receive instruction , that your minds may be informed where to wait for Gods loving kindness , that the Hand of Love may lead you in the new and living Way that brings to the Father , where the true Rest you will find , and perfect peace . Truth defended and cleared from the Lyes and Slanders declared by JONATHAN JOHNSON . HAving observed the Envious Spirit to rage for a long season in Jonathan Johnson against the Truth as it hath been declared and published in the motion of the Spirit of Life , and that as Books hath come to his hand which hath been so published , he hath been set on work in his busie mind to write in the leaves thereof against the truth which hath been therein declared ; for which cause I , having unity through the love of God with that truth so declared , and being made a Witness thereof , it was laid upon me as my duty to write unto him , and declare against his secret working , in which I offered this unto him in the fear of the Lord , That he would set out his own Work , and make it publike in print , and also sent him some Queries for to answer publikely , and thereby did let him know that I should not receive him upon any other account , but as he made his Work publike , having heard much of his contentious spirit ; unto which offer and queries , he sent me a plain denial in Writing back again , in which were many Words and false Accusations against the truth , which I did not find my duty to reply to in Writing , having before let him know that I should not receive him upon that account ; therefore my duty was now to let him know that it was my desire that Truth might appear , and be seen where it was , & so was ordered to write to him again , wherein I then offered in the fear of the Lord , to reason with him , which he would not receive , but put it by , under false pretences , & false Accusations , which in Writing he sent unto me again ; & then the boaster was got up , and told me I stood spechless , and was silent , and had nothing to answer ; and seeing he would not be brought to any way by which his false accusations might come to light , and his deceit discovered , I was moved to return unto him in Writing some of his lyes and slanders with which he falsly accused the truth , and the righteous generation , whom his scornful spirit calls the generation of Quak●s , whom he had also accused with many other things , which I did not return unto him with the rest , because he said I might ere long hear him make them manifest in print ; and in that Writing he sent me some queries to answer , though he had plainly denied to answer mine ; therefore I laid it upon him , That what he had in private papers written , and charged upon the truth , he might prove , and print them and his queries also , with the rest which he had said he would make manifest in Print ; but he not being willing to make all his lyes and deceit so publick , as in Print , he writes unto me again , and therein offers Proof to what was Returned unto him , and laid upon him to prove publickly , and saith he had proved them all before , as his Writings made manifest , and it was but shifting and dissembling to call for new Proof ; yet he saith , That both I and others may see his readiness to prove what he had said , he had sent plain Proofs of the 20 Particulars , which he said I might have drawn into 12 or 14 , seeing 6 or 8 of them , all concerned one and the same thing : but he said , The Quakers loves to be numerous . Let the simple-minded here observe , and the spiritual judge what thick darkness is upon him , to say , We love to be numerous , when all the Particulars which I returned unto him , were invented by him , or some other for him , and sent with his ovvn Name unto them , vvhich novv he saith might have been dravvn into fevver ; did not he first make them numerous , by multiplying of them vvithout need ? and I did but vvrite ▪ vvhat I received from him , vvhich he novv condemns as numerous , and so out of his ovvn mouth is judged to be a transgressor , allovving that in himself , vvhich he condemns in another : And that some of his deceit may come to vievv , and that it may be seen vvhat Proof he offers , and of vvhat nature they are , and thereby it may be judged hovv he proved his Lyes before , vvhich he saith his Writings vvill make manifest , I shall here therefore give forth the Particulars vvhich unto him I returned , and the Proofs vvhich he hath offered , vvith a short Reply unto them severally , in vvhich he is unveiled . Particular . The first is , That the quakers observes the Worlds Form . Proof . This Charge was to thy self , in observing the Worlds Form in thy Title Page , of thy Book , in which thou hast laid down thy Weapons of Defence . Reply . That , by vvhich every thing is proved to be truth , is truth , but no lye is of the truth , therefore thou hast but added sin to sin , offering one lye to prove another ; for in thy Writing , these vvere thy vvords , I do not say that writing Scripture phrases in a title page is against the truth , but against your own Principle as you are Quakers , who cry out against ●thers for following the Worlds Form , and yet your selves do observe it , therefore thou art found guilty of making Lyes thy Kefuge , and would in thy ignorance perswade others that it is a proof of the matter : Let the wise in heart consider , and that of God in all Consciences judge , if this be a proof , of what thou hast falsely accused the Righteous with , or if this Charge was only to my self , or in general , from thy own words be thou judged , which I have here truly set down , that all honest minds may be truly informed , and thou may be convinced by that of God in thy own Conscience to be a false accuser , and that is my Weapon , in which I stand to defend the truth from thy lyes , and it will cut thee down , and there shall be none to hold thee up . 2. Partic. That they maintain their device of formal quaking . Proof . That they labour to maintain their formal quaking , is laid open in their Books , and Writings . Reply . Such a Proof may shame a formal Professor , to reproach the Saints Condition , and call it formal , when the Lord by his power makes the Earth to tremble and melt at his presence , of which Condition , Moses , David , Habakknk , and many others , were true VVitnesses ; which Condition we own , and on the Lord do wait , that by the power of his Spirit it may be wrought in the inner man , and it is the work of the Lord , who is unlimited in his power , and what he doth , who shall say unto him , VVhat doest thou ? vvho VVorks vvhen , and vvhere he pleaseth , as the vvind blovveth vvhere it listeth , vvhich is in no formal practice bound up , or limitted , neither do we so maintain it , either in Book or Writing , but thou hast added sin to sin again , and manifested thy envie to all moderate Spirits , and no way that thou canst find out to help thy self , but by making Lyes thy Refuge , for a Lyar thou art proved , and therefore hast no cause to think why thy words should pass for proof in any matter against which thou contendest , without thou canstbring plain Scripture , to manifest that what thou contendest against , is contrary to the Leadings , and Guidings , and Work of the Spirit of truth , and the Doctrine of Christ and the Apostles in the Scriptures declared ; but what thou hast done , doth manifest thy folly , and en●ity against the truth , and those who walk therein . 3. Pa●●ic . That their light within , is a false Harlot . Proof . Their light within is their false Religion , being against the light and teachings of the Scriptures ; and false Religion is known of all , who knows any thing , to be a false Harlot . Reply . Who comes to the knowledge of Gods glory , comes to know him in the light which shines in their hearts , which light shines within , and brings to know God , where the pure Religion is witnessed , which the Scripture declares of ; but thouknowest nothing as thou ought to know , and so puts the true light for darkness , and calls pure Religion a false Harlot , for the true light which lighteth every man that comes into the world is Christ , Joh. 1. 9. and he is the truth , John 14. 6. and they that follow him comes to the light of life , Joh. 8. 12. and they examine themselves , and knows Christ to be in them according to the Scripture , 2 Cor. 13. 5. and he is in them the hope of Glory , Col. 1. 27. and this Christ we preach , and this Grace of God we declare , which we know to be in us , and is truth in the inward parts which the Lord loveth , and will stand above thee , and all thy deceit , though thou hast blasphemed him . 4 ▪ Partic. That they steat Scriptures to deck their false Harlots with . Proof . Is proved in first calling the Scriptures dead and liveless , to bring their false Harlot called light within , into osteem , and then fills their mouths with it , to seem spiritualized , and to make the world believe 't is from themselves , and not from Scripture ; and this was proved against thes in thy Title Page of thy Book to H. H. Reply . The light within is already proved from plain Scripture to be Christ the light of the world , and the eternal truth and power of God , and the Scriptures are dead and liveless unto thee , who art at enmity with the light and life from which they were declared , and unto which they bear testimony , and therefore we deny thee , though thy mouth may be somtimes filled with Scripture expressions , and of which it is now empty ; but the Scriptures we own , and have unity with them in the same Spirit from which they were given forth , and knows them to be fulfilled in us , who walk after the Spirit ; and what thou sayest was proved before to this matter against me , is a proof which was of thy own inventions , as these are , which thou hast now offered to thy shame for ever , not giving a Scripture expression , nor naming a Scripture for what thou hast said ; but thy mouth is filled with Lyes instead of Scripture , and that thou calls a proof . 5. Partic. That they labour to have the Scriptures dead in m●ns est●mation . Proof . Is proved plain●y in telling men the Scriptures are a dead Letter , and a liveless Book ; and saying it is a damnable Doctrine to say the Spirit is received by the hearing of Faith preached , and beleeving according to the Scriptures , and in calling the Doctrine and Ordinances of Christ in the Scriptures , outward Forms and liveless . Reply . That which hath not life in it self is dead , and thou cannot deny it , and the Book hath not life in it self , neither can the Letter thereof give life to any , though they may read it and hear it all their life time , and if ever thou come to know the Scriptures , and the true use of them , thou must come to the light which is the life of men , without whom all things are dead ; and it is a damnable Doctrine to preach the Letter for Christ , and set it above him , which is not according to the Doctrine of those who were Ministers of the Spirit , and not of the Letter , and this doth the Letter declare ; and the Spirit is not received by hearing or reading the Letter , but by the hearing of Faith preached in the heart by the Spirit that quickneth , and the Doctrine of Christ and the Apostles , which the Scriptures do declare , and beleeving according to that Doctrine we own , and in it walk , by the same spirit which doth not lead any contrary , who by it are guided , but leads into the fulfilling of all , and into the life where living vertue is received which from the beginning was ordained , which is not dead nor formal , but life and power ; but thou can sit down in thy own time , to eat and drink in immitation of what thy imagination comprehends by reading the Scriptures , that the Saints did , and so thou glories in appearance , and not in heart . 6. Partic. That they deny the Scriptures . Proof . Is proved afore in which they are manifested to be the most audacious denyers of Scripture that ever hath been , of all the Antich istian party . Reply . That which thou hast proved afore , thou hast manifested thy self in , to be a servant unto him who is an enemy to truth , and every appearance of Righteousness , which by the light is brought forth in the Children of Obedience , that strikes at every work of darkness , having no Communion with it , and this makes him rage , in Wrath and Fury in thee , to speak great swelling words of vanity , and offer them for a Proof that his Lyes might have a likeness of truth put upon them , by which many are at this day deceived ; for the scriptures are owned and beleeved in , and the Doctrine of Christ is obeyed , and the light is walked in , which gives us fellowship with the Father , and with the Son , where we have Communion with the life ; but Antichrist denyeth the Father and the Son , and is at enmity with the divine Nature , and fighting against every appearance of godliness , which from the living vertue thereof is brought forth , which thou makes thy great business to oppose , and contend against . 7. Partic. ●hat they are not guided by that light and spirit that gave forth the Scriptures . Proof . Is proved both by their denyal of those Scriptures and Commands g●v●n forth by the light and spirit of God in the Scriptures , and also in their se●ting up a pretended light within , contrary to any teachings of the spirit of God in the Scriptures . Reply . Thou art proved a Lyar by plain scripture , in the Third Reply , where it is proved , that Christ is the light , and it was in their hearts , and this doth the teachings of Gods spirit in the scripture witness , and we neither deny the teachings nor Commands given forth by the light and spirit of God in the scriptures , but have unity with them , and the s●me light and spirit teacheth us , and unto the Commands thereof we wait to yield obedience ; but it is thy business to make Lyes thy Refuge , and adds one to another without shame , neither shewing what the Teachings and Commands are ; which thou sayest the scriptures teacheth and commandeth , and what we deny ; nor what the light and spirit is , nor where to be waited for , which thou sayest we are not guided by ; but thou passeth all for Proof , because thou sayest it . 8. Par : That they are evil dealers , and fighters against God . Proof . Is proved in their evil dealing , and fighting against the spirit of God speaking in the Scriptures , and denying obedience thereunto , and rayling against those that d● obey , to exalt their lying spirit against it . Reply . What shall be done unto thee , O thou false tongue , who without fear uttereth such Lyes against the innocent , who are guided by the spirit of truth out of all evil dealing , or wrong doing ! but thou art in the depth of the bottomless pit , and from thence foaming out thy own shame , not fearing to speak any thing which the lying spirit puts into thy mouth , and calls it a Proof , when thou hast neither scripture ground , nor reason , to shew for what thou sayest , but as the Devil hatcheth mischief in thy heart , so with a ready mind thou serves him in what he will have thee to do , and so falsely accuses the innocent , who in all obedience serves the Lord , and walks-after the spirit , and yields all obedience to it , and yet thou sayest they deny the spirit of God speaking in the scriptures , but hast not shewed what those speakings are , nor who they are that do obey , that they rail against , nor what the lying spirit is that they exalt , for what thou hast here laid down , is but in substance one with thy whole matter , which thou calls Proofs ; for what thou hast to say is chiefly against the light within , and disobedience to the scripture teaching , in which thou hast been proved a lyar and a false accuser , manifesting nothing but envy against the Righteous generation , whose foundation is sure , and their footsteps so ordered upon it that all thy darts cannot make them to move , neither can the strength of thy might shake their foundation . 9. Part. That they have n●ither part in , nor fellowship with the Scriptures . Proof . What part or fellowship can they have with the Scriptures , who deny their Teachings , and Commands thereof , and the spirits speaking 〈◊〉 and 〈…〉 〈◊〉 from their Teaching , except that part and fellowship of condemnation which the Scriptures doth pass sentence of , against all that disobey their Teaching . Reply . Wilt thou not here see thy ignorance , to ask a question and offer it for a Proof ? was ever any that thou readest of in the scriptures , who were guided by the spirit of truth , thus taught ? for the scriptures doth not set up it self , to be the teacher , neither canst thou prove it , or that the scripture passeth sentence upon any , but the Lord gives forth his Word , that gives sentance against all the disobedient , & the scriptures do but declare that sencence which was given forth by the Lord ; and it is the grace of God that teacheth , and the anointing within , and this the scripture bears Witness of , & directs the minds of all people unto , where true teaching is received , from the true voice , & this we labour to draw all men unto , therefore thy condemnation will be from the light which thou art at enmity with , and hates it , because thy deeds are evil . 10. Partic. That they are guilty of taking counsel together against Christ . Proof . Is Proved in their binding themselves together in many & several places , & thereby all the violence of words and writings that they can , draw men from the teaching of Christ & his Apostles , to follow their false devices , and secret pretended light : Reply . Thou art in the Heathens rage , & there fighting against the Lord , & speaking evil of the things thou knowest not , calling the light false and pretended , which Christ & his Apostles preached for the doctrine of salvation , unto all that love it & believe in it , & for condemnation unto all that hate it ; & unto this light we exhort all people to look unto & be saved , which is the eternal truth , which thou canst not prevail against . 11. Partic. That they seek to kill Christ in his Witness . Proof . Is proved in their seeking to kill that Christ which is preached and taught in the scriptures , to set up their own fals● Idol , which they call Christ within , never preach'd or Taught in scripture , but the scriptures will be lively Witnesses to their condemnation . Reply . Thou art a cruel blasphemer to call Christ within a false Idol , & dare affirm that he never was so preacht or taught in the scriptures ; doest thou talk so much of the scripture and their teaching , & hast thou never read in the declaration thereof that Christ is in heaven ? & did not he teach unbeleevers to look for the kingdom of heaven within them ? and hast thou not read Joh. 17. 23. I in them , and thou in me ; and Gal. 1. 15 , 16. But when it pleased God who separated me from my Mothers womb , and called me by his grace , to reveal his Son in me , that I might preach him among the Gentiles ; and Col. 1. 27 , 28. To whom God would make known what is the riches of the glory of this Mysterie , among the Gentiles , which is Christ in you the hope of glory , whom we preach : Now let the wise in heart judge thy blasphemy , who hath denied Christ & the plain words of scriptures , & saith Christ within is a false Idol , & that he was never so preacht in the scriptures , when they preach'd that Christ that was in them , & not another , whom we know to live in us , & so preaches him , which thou by wicked hands crucifies & slayes in thee , & so blasphems his holy name ; I am moved to warn thee to repentance , that thou mayst not go on in the hardness of thy heart , to treasure up Wrath , against the day of Wrath , & revelation of the righteous judgment of God , for thou art in the gall of bitterness , and the bond of iniquity . 12. Partic. That they set up a Kingdom of darkness . Proof . Is proved in setting up their low-bred devices of darkness , against the glorious and heavenly light of Christ in the scriptures . Reply . Let thy mouth of iniquity be for ever stopped , who hath denied Christ & the scriptures , & stands an open enemy against the glorious light of Christ , declared of in the scriptures ; but where is it written that the heavenly light of Christ is in the scriptures , but it is written that the true light is Christ , and the scriptures are not Christ , but are they which testifies of him , therfore thy understanding is darkned , & the god of this World hath thee captive at his will , & fills thee full of Witchcraft , that by thy sorceries the simple minds are deceived , unto whose view thou art now opened , and thy enchantments is discovered , that thou may be seen naked and bare . 13. Partic. That they are against the Scriptures . Proof . Was there ever any more grosly & wickedly against the scriptures than they who denied their life , disobey their teachings , boldly & audaciously , and sets up their own darkness which they call light , against the light thereof ? Reply . Thou hast here manifested thy folly , in asking a question and offering it for a Proof , & speaking the same sentences over again which thou hast used before , and is Replied to , but thou art is a lost man , who knows not which way to take , & so many times goeth backward , when he should go forward , as thou art doing , who knows not what to say to make up somthing , to call a Proof ; but the scriptures thou hast denied , and it is plainly proved against thee , and the light which they bear Witness of thou art an enemy unto it , and fighting against it . 14. Partic. That they deny the Lord that Bought them . Proof . Is proved in their bringing in damnable here●ies ; 2 Pet. 2. 1. under a pretence of a light within , to deny the ●ight of Christ held forth in the Scripture ; as in the doctrine of Redemption , saying , Their light within is the Redeemer , and that nothing without a man can Redeem● him ; by which is denied that great Redemption , and Redeemer , who without ●ll men , did Redeem all men . Reply . Thou hast here brought a scripture , which is owned , and seen to be fulfilled in thee , that hast denied Christ within , who is the Lord , which is a damnable heresie , & contrary to the scriptures ; & doth not that scripture say , that such as bring in damnable here●ies shall also speak evil of the way of truth ? & is not this thy great business to speak evil of Christ the light of the world , who is the way and the truth , which thou art speaking against , & so act out of the doctrine of Redemption , not knowing thy Redeemer to live , having not obeyed from thy heart the form of Christ doctrine , & so art not come to the work of Redemption , which worketh by his own mighty power in all that beleeve in him , saving from fin , & redeeming from all iniquity , and making perfect for ever through the sanctification of the spirit , which is his work within , and yet without all men ; these things thou canst not reach unto , in thy wisdom below . 15. Partic. That they make the Word of God of none Authority . Proof . Is proved by their Traditions against the teachings of the Word of God , which tells men , that they who are without Faith are without Christ , & the true light , Eph. 2. 12. But the Quakers tells men , who are without faith , that they have & must look to Christ & the true light within ; a flat contradiction to the div●n● Authority of the Word of God . Reply . All that knows the Word of God , & the teachings thereof do see thee to be in that state as they were , who were without Christ ; & the Apostle doth not say that Christ was not within them , but that they were without Christ , & without God , in the world , & therfore he calls them to awake & arise from the dead , 〈…〉 Christ might give them light , which was not a light without ●nem , for that they had whilst they were dead , but to the light within them , did he mind them , which when they had received , they were made light in the Lord , & knew him to be the Author of their Faith , which he wrought in their ●ea●●s by the Word of his power , which is the Word of Faith preached , & stands in the divine authority of God , that so it is the true doctrin which the Word of God teacheth , without any contradiction , that they who are without faith are without Christ ; & yet who are without faith are to look unto Christ within them , & obey him there , that he may work faith in their hearts , which those who are at enmity with him , doth not come to know , & so abides without him in the unbelief , & in the world , having no comunion with his life , & though such be without him , yet he is within them a faithful witness to reprove them in their own conscience , for their transgression & disobedience ; but the Book unto thee is sealed & thou art unlearn'd & thy heart hardened , that thou wilt not beleeve truth , though from the living Word of God it be declared . 16. Partic. That they set their hearts against the Lords Teachings in the Scriptures . Proof . Is proved in their setting themselves in array against the teachings of Christ & his Apostles in the scriptures , which is the open manifestation of the true light , & calling men into the desart and secret place , to look for light in the house of darkness . Reply . Christ said , false Christs & false Prophets should arise & shew great figns and wonders , insomuch that if it were possible they should deceive the very elect ; but saith he , Behold I have told you before , wherefore if they shall say unto you , Behold he is in the desart , go not forth , Mat. 24. If thy understanding was opened to know the scriptures , Christs own words declares the● plainly what thou art , & what signs & wonders thou art shewing to deceive by , saying , Christ is without , behold him there , Christ saith , Go not forth , this is his own doctrine , & all believers obeys it , & that which they were not to go forth from , was within them and when those false Prophets came vvhich Christ said should come , John savv their deceit , & their seducing spirit , in the same light , in vvhich thou art novv made manifest , & he exhorted to bevvare of that vvhich did seduce , & to look unto that vvhich vvas vvithin them , which is the anointing , saith he , that ye have received of him & abideth in you , & you need not that any man teach you , but as the same anointing teacheth you of all things , and is truth , and no lye , Joh. 2 27. And thus the Scriptures comes to be known and witnessed in the unity of that Spirit which is but one in all , Christ said false prophets should come , Go 〈◊〉 forth , John saw them when they did come , and he said , Abide in the anointing which is in 〈◊〉 ; and here is the pure Doctrine of Christ & the Apostle declared in the unity of the Spirit , which thou art at enmity with , and so teacheth another Doctrine , as all false Prophets & deceivers do . 17. Partic. That they set up their own traditions . Proof . Is proved in setting up their pretended light , which is quite contrary to the light and teachings of Scripture : Rep. Thou being in the state of darkness , calls good evil , and so falsly accuses the truth by thy lying spirit , which to make way for thy lyes to be brought in , cryes out against the truth to be contrary to the Scripture-teaching ; and under this Vail of thick darkness , was the Lord of glory crucified by the wise Scripture-learned , who cried out against him , to teach contrary to what was written in the Law and the Prophets , and so enviously set themselves against him who was the end of the Law and Prophets , and falsly accused him ( as thou in that Wisdom art doing ) who is the light of the world . 18. Partic. That they pull down the Oracle of God in the Scriptures . Proof . Is proved in their calling the Scriptures dead and lifeless , and pulling their teachings from mens hearts and minds , that they might receive their false Voice which is quite contrary to them . Rep. Christ's sheep hear his voice , and follows him , and his voice they know from strangers ; and it is the true Voice which is uttered from Gods holy habitation , which is sweet to all that love it , and a terror to all that hate it , unto which we mind all people to give diligence , that with a ready performance they may obey and do whatsoever it doth command ; and this is the still voice which is behinde thee , from which thou starts aside , and will not abide the reproof thereof . 19. Partic. That they set up their own Idol-Books as a living voice . Proof . Is proved in their setting up their Books for Teachers , and calling the Scriptures dead and lifelefs ; which books compared with their denyal of the Scriptures teaching , are set forth with bl●sphemous Tities . Rep. The Lord God who lives for ever , pleads the cause of the innocent against thy false tongue ; and he that searcheth all hearts , and judgeth right in every conscience , knows that thou dost falsly accuse the righteous generation , and that there is no guilt upon them , as to what thou hast charged against them ; for they do not deny the Scriptures , nor sets up their Books for Teachers , neither are the Titles thereof blasphemous ; but in this thou hast served thy Master to the full , and to all moderate Spirits art manifest to bear the Image of him who was a lyar from the beginning ; and thou hast neither shewed what they deny the Scriptures in , not what Titles their Books bears , nor how they are blasphemous , neither hast given any Scripture-proof or expression for what thou hast said , but as thou hatcheth mischief in thy heart , so thou utters it without fear . 20. Partic. That they perswade themselves and others of a light within , without & against any testimony of Scripture . Proof . Is proved in all their teachings by word and writing which chiefly consists in this , to te●● men who are not in the faith , That they must look onely to the light within them , and not to the Scriptures light , which is without , and against all Scripture-teaching . Rep. The beast hath been sore troubled for any defence against the Lambs power ; for thou hast had thy proofs so far to seek , that if thou hadst not gone down into the pit of darkness , where lyes are invented , thou might'st have stood silent , which had been better for thee then to make lyes thy refuge , and with them accuse the truth , and rise up against the Lamb and his followers , to make War , & rather then thou wilt stand stil , thou wilt add lye to lye , & speak them over and over , as is manifest in the particulars , and what thou hast offered to prove them by ; and it is a true Doctrine , and hath before been plainly proved , That all men are to look unto Christ who is the light of the World , that in his light they may walk , and know him to be the Author of Faith , and to work it in their hearts with power , and no unbeliever is to look unto any other thing but Christ the true light , and the Author of Faith , and the Teacher , and there is not another , neither doth the Scriptures set themselves in that place , but bear witness unto him unto whom all power is given , who by his own living voice calls all to come unto him , and they that come , he doth not cast off , neither sends them to the Scriptures ( not any thing else ) for life or salvation , but opens the fresh springs , where satisfaction and pure refreshment is received , and eternal life witnessed , and the Scripture-testimony owned , and so by the light are thy lies and false accusations condemned . Then thou saist , Th●● reminds me of what I ought to prove against 〈◊〉 which is , That thou goes upon thy belly , and feeds upon the dust . Thou didst confess in thy Writing that it was the Lords Sentence against the Serpent ; then look into the 23. of Matthew ; and there see what sort of people they were that Christ calls Serpents ; & though there be not thy name , yet thou hast the nature , and in that is working the same wickedness , and filling up the measure of thy fathers : And here thou maist read thy self , and thy portion ; and this is a plain proof to all the children of light , unto whom I offer it , who hath unity wi●h that which proveth all things Then thou bids me labour to have my mind enlarged , though my body be in prison , & then askest , If the light within hath taught me to deny Tythes without the Scriptures ; and if I will say my cause is good , being for the non-payment of Tythes , and if the light within hath taught me that without the Scriptures , then thou sayest he who throws me in prison may pretend as good a light within to demand them , as I to deny them ; but if I deny to pay because the Scripture hath taught me otherwise ; thou askest , Why I will not as well obey them in what they command me in other things , as in the non-payment of money ; and then askest , Why I will call them dead and lifeless , and yet call them for my defence when I am in need , Then thou bids me consider well of this , and be not deceived . It is not my own labour that can enlarge my mind unto God ; neither is it the imprisonment of my body , that can keep my mind bound , but in the Lords power my heart is enlarged , and I made willing to run the way of his Commands , who is near unto me , and in the midst of my sufferings ; his comforts delight my soul , and his right hand upholds me , and my cause is good , being for the non-payment of tythes , and thou canst not overthrow it ; and by the light of Christ in my conscience I am taught to deny them , and in the light I have unity with the Scriptures , and am made to stand a Witness against all deceit and oppression , as they did who gave forth the Scriptures , knowing Christ the end of all types & figures , tythes , & temples made with hands , who is the unchangeable life ; But this Gate is too straight for thee to enter in at , and the way to narrow for thee to walk in , and so thou lightly esteems of those that are truly called by the Lord to walk therein , and unto all things which by the Doctrine of Christ in the Scriptures I am commanded , I desire to wait , that I may perform them with a ready mind , and that I may as a good servant do the will of God who is my helper in the 〈◊〉 ful time , and doth defend me from all false tongues ; neither 〈…〉 own , or call any thing for my defence in the truth , but he 〈◊〉 who is my life , in whom I trust , that doth not fail me , but 〈◊〉 wrought great things for me by his own arm , and I trust will 〈◊〉 deliver me , when the good pleasure of his will he hath performed ▪ So thy secret parts are unveiled , & thou art manifested where 〈◊〉 goes , and upon what thou feeds ; for it is the Serpents poyson whi●● out of thy mouth is cast , who would give him that casts me into ●●●●on as good right to demand Tythes by a pretended light , as I to deny them from the true light , & so by thy rule would make the thing pretended to be of equal weight , with that which in the truth is ●●●●blished ; for all that receives the spirit which is of God , knows the things that are freely given of God , and the light of Christ which enlighteneth every man that comes into the world , doth not give unto any man as good a right to demand any part of the substance which the Lord gives and encreases unto me , as it doth unto me 〈◊〉 deny that ▪ ●an of his demand , & to receive my own which the Lord hath encreased unto me : And he who pretends such a light to ●●mand that which is not his , nor which no man can in the truth giv● him any interest in , he errs from the true light , & his pretence 〈◊〉 not make his demand neither equal nor warrantable ; for the 〈◊〉 light doth not lead any man to covet , or to desire that which is 〈◊〉 his , but brings all that are guided by it to be satisfied & contented with the Lords free-gift and encrease unto them ; and so the tenth Cock of Hey or Corn , or other encrease , is as truly my own as the nine , being the same encrease unto me from the Lord , and I 〈◊〉 challenge it as the Lords blessing , and so receives it as my own , ●●●●ly from the Lord , without yeilding any account to any man ; 〈◊〉 have the answer of a good conscience in it , and peace with God in suffering for it ; & who receives tythes , denies Christ the true light and who payes tythes , are not guided by him who is the end 〈◊〉 Tythes , and of that Covenant under which Tythes were paid . Therefore look over thy self again , and be covered with shame , and let thy 〈◊〉 tongue be forever silent , who hath so proudly , scornfully , and disdainfully spoken 〈◊〉 the right way of the Lord , and those that walk therein ; So I have considered thee 〈…〉 light , in which all things are considered wel● , and sees thee to be a blasph●●●e● , a 〈◊〉 a lyar , and a slanderer , a●d so hath proved thee . Therefore the Doctrine of 〈◊〉 is prea●ed unto thee . W. S. THE END . 
A64261	----	Testimony for the Lord God, and his work in the Earth Taylor, Thomas, 1618-1682. This text is an enriched version of the TCP digital transcription A64261 of text R17749 in the English Short Title Catalog (Wing T585). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 3 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64261 Wing T585 ESTC R17749 12166201 ocm 12166201 55330 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64261) Transcribed from: (Early English Books Online ; image set 55330) Images scanned from microfilm: (Early English books, 1641-1700 ; 829:9) Testimony for the Lord God, and his work in the Earth Taylor, Thomas, 1618-1682. 4 p. Printed for Robert Wilson ..., London : 1660. Reproduction of original in Huntington Library. Caption title. Signed at end: Tho. Taylor. eng Devotional literature -- Early works to 1800. Society of Friends -- Doctrines. A64261 R17749 (Wing T585). civilwar no A testimony for the Lord God, and his work in the Earth. Taylor, Thomas 1660 1109 1 0 0 0 0 0 9 B The rate of 9 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2004-07 TCP Assigned for keying and markup 2004-07 Apex CoVantage Keyed and coded from ProQuest page images 2004-10 Judith Siefring Sampled and proofread 2004-10 Judith Siefring Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A TESTIMONY FOR THE LORD GOD , And his WORK in the EARTH . HEar O EARTH , and hearken ye HEAVENS , for the Lord hath spoken , even the Lord God mighty in Power & excellent in Wisdom , Loving kindness & Mercies hath appeared , and is made manifest in the Children of men , and the Iles of the Gentiles do feel his Power and partake of his Promise in the Light , in the Life , in the Eternal Covenant of his Peace and Truth , whereby Japhet is perswaded in the Tents of Shem to dwell ; And this is the Lords own doing , and it is marvellous in the pure eyes of all that behold it , and the eye that seeth is blessed , and the Soul that heareth and believeth is blessed , and shall be blessed ; for the Lord the faithful God is Arisen , and his appearance is like the Sun when it Ariseth and shineth in the brightness of its glory ; and therefore are we refreshed and caused to live in his sight , and to bring forth the living fruits of Righteousness to his praise and glory ; Glory , glory for ever , for the Heaven gives now its dew , and the Earth yields its encrease , and the blessing is upon the People , and the Nations of the World shall Bow , and the Inhabitants of the Earth do tremble at the glory of the Lord , at the Majesty of his Appearance in this his glorious day , wherein he hath Visited , and is Visiting his Seed , and calling his Servants out of Egypt , and delivering his Beloved out of the hands of him that was too strong for them , and putting a new Song into our mouths ; And his Rest is Glorious , and his Praise is Holy , and his Renown is spread abroad , and his foes become his foot-stool ; and the Ransomed of the Lord do unto Zion return , and in the Light of the living God do all the day rejoyce and praise him upon the truly spiritual and well-tuned loud Cymbals in the heights of Israel , in the holy Temple , in the Promised Land , in the Purchased possession in the holy Mount , even the Mountain of Gods everlasting Love in CHRIST JESUS , where his eternal Arm of Power and Faithfulness is truly witnessed ; And this is the Mountain of Gods House and Holiness indeed , which is now on the top of all Mountains ; and here the Lord is fully seen , and his living Power dayly felt , and his everlasting Love continually enjoyed , for watering and refreshing the Babes and living Plants of the New Jerusalem ; glory , glory for ever , glory to the Righteous , for this is comely . And now is the day of the Lords gathering , and his Angels are gone forth , and his Trumpet hath sounded the Alarum out of the holy Mountain , unto all the Inhabitants of the Earth ; And now if any Old or Young , High or Low , can come forth and stand before the God of the whole Earth , they are warned and called upon to bring their deeds to the LIGHT , to the day of the Lamb , that true Light that lighteth every man that cometh into the World , John 1. 9. For now indeed is the day of the Lord God appeared ; and the Wrath of the Lamb is come , and who may stand before him ? who can abide this day of his coming ? For he cometh , for he cometh in the thousands of his Holy Ones to Judge the World , even all that are Proud and do Wickedly in his sight , and to convince them of all their ungodly deeds and hard speeches , which they ungodlily have spoken against him , and whereby they have slandred the foot-steps of his Annointed Ones , and blasphemed his Heavenly Tabernacle , which he hath pitched amongst men , that he might dwell amongst them and be glorified for evermore . So WOE is to the Wicked , and much Wrath will be upon the people who now stand out and strive against the Lord , even the Lord the habitation of Justice , in whose hands is their breath , who are careless children and do not regard this day of their Visitation . So all having time , prize it , and bow to the Lord God , and know this day of your Visitation ; for , the Lord in his Glory is Arisen , and his Eye beholds , and with his own pure Light is trying the children of men ; And now , even now shall the mouth of Iniquity be stopped , and the Righteous shall rejoyce and be glad upon their Beds , as the Scripture hath said ; Yea , the high praises of God is already heard in their mouths , and the Sword of the Spirit , which is the Word of God , is felt going forth Conquering and to Conquer ; And the Mountains are moved , and the lesser Hills are afraid , and the hearts of the Hypocrites do melt for fear at the presence of the Lord , at the appearance of our God , the true God , the everlasting Father , who is exalting his own Name , and setting up the Kingdom of his dear Son , and shaking terribly the earth ; glory , glory to him forever & for ever , for he is good , and his mercy endureth for ever , and of his faithfulness there is no end . All flesh is grass , but that which is born of the Spirit is Spirit , and shall inherit and sound forth the living praises of the living God , for evermore , as it is at this day . So be it . Given forth in the movings of the Lord , as a Witness to his Truth in this his Day , by one who bears the reproach of Christ ( amongst many Brethren ) by the evil World , under the name of Quaker . THO. TAYLOR . LONDON , Printed for Robert Wilson , at the Sign of the Black-spread-Eagle and Wind-Mill in Martin● le Grand , 1660. 
A70863	----	Comfortable cordials against discomfortable feares of imprisonment, and other sufferings in good causes containing some Latine verses, sentences, and texts of Scripture / written by Mr. William Prynne on his chamber walles in the Tower of London during his imprisonment there ; since translated by him into English verse. Prynne, William, 1600-1669. This text is an enriched version of the TCP digital transcription A70863 of text R22186 in the English Short Title Catalog (Wing P3927). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 29 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A70863 Wing P3927 ESTC R22186 12363186 ocm 12363186 60306 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70863) Transcribed from: (Early English Books Online ; image set 60306) Images scanned from microfilm: (Early English books, 1641-1700 ; 222:18) Comfortable cordials against discomfortable feares of imprisonment, and other sufferings in good causes containing some Latine verses, sentences, and texts of Scripture / written by Mr. William Prynne on his chamber walles in the Tower of London during his imprisonment there ; since translated by him into English verse. Prynne, William, 1600-1669. [4], 16 p. s.n.], [London : 1641. Place of publication from Wing. Errata: p. 16. This item can also be found as the last part of "Mount-Orgueil" at reel 397:2. eng Devotional literature. A70863 R22186 (Wing P3927). civilwar no Comfortable cordials, against discomfortable feares of imprisonment, and other sufferings in good causes. Containing some Latine verses, sen Prynne, William 1641 4345 11 0 0 0 0 0 25 C The rate of 25 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Emma (Leeson) Huber Sampled and proofread 2006-05 Emma (Leeson) Huber Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion COMFORTABLE CORDIALS , AGAINST DISCOMFORTABLE Feares of Imprisonment , and other sufferings in good causes . Containing some Latine Verses , Sentences , and Texts of Scripture , written by Mr. WILLIAM PRYNNE on his Chamber walles in the Tower of London , during his Imprisonment there ; since Translated by him into English VERSE . 2 CORINTHIANS 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 10 , 11. Blessed be God , even the Father of our Lord Iesus Christ , the Father of mercies , and the God of all comfort ; who comforteth us in all our tribulation , that wee may bee able to comfort them which are in any troubles by the comfort wherewith we our selves are comforted of God . For as the sufferings of Christ abound in us , so our consolation also aboundeth by Christ . And whether wee be afflicted , it is for your consolation , & salvation , which is effectuall in enduring of the same sufferings , which we also suffered : or whether wee bee comforted , it is for your consolation and salvation . And our hope of you is stedfast ; knowing that as you are partakers of the sufferings , so also you shall be of the consolation . For we would not , Brethren , have you ignorant of our trouble which came to us in Asia , that we were pressed out of measure above strength , in so much that wee despaired even of life . But we had the sentence of death in our selves , that we should not trust in our selves but in God which raiseth the dead : who delivered us from so great a death , and doth deliver ; in whom we trust , that he will yet deliver us : you also helping together by Prayer for us , that for the gift bestowed upon us , by the meanes of many persons thanks may be given by many on our behalf . Printed Anno. 1641. TO THE RIGHT VVORShipfull his very Noble and highly Honoured good Friend , SIR WILLIAM BALFORE Knight , Lievtenant of the Tower of LONDON . SIR , it were Ingratitude and Injury , For me in silence here to passe you by , And not present these Cordialls unto you , Sith they , and all my service are your due , For all your Noble Favours in the Tower , Which have ingag'd me to my utmost power , To be your eternally devoted poore Friend and servant , WILLIAM PRYNNE . COMFORTABLE CORDIALLS , OR Latine Verses and Sentences , written by Mr. William Prynne on his Chamber Walls in the Tower of London , during his Imprisonment there ; Since translated into English by him . 1. TRanstulit in Coelum Christi praesentia Claustrum : Quid faciet Coelo , quae Coelum jam creat Antro ? Christs presence hath my Prison turn'd into A blessed Heaven ; what then will it doe In Heav'n hereafter , when it now creates Heav'n in a Dungeon ? Goales , to Courts translates ? 2. Stigmata Christicolis , splendentia sidera ; sanguis , Purpura regalis ; mutilataque Membra , Decorum ; Vincula , gemmatus Torques ; Opprobria , plausus ; Vulnera , Martyrium ; M●rs ; Vita ; Gravamina , Lucrum . Optima cun●ba piis , Tristissima sola ministrant ; V●ica Crux sanctis , Via , Ianua , summa salutis . Brands , unto Christians are bright Starres ; Blood spent , A Royall Purple ; Maym'd Limbes , Ornament ; Bonds , Chaines of Pearle ; Reproaches , Praise ( no staine ) Wounds , Martyrdome ; Death , Life ; Oppressions , Gaine . To godly men the saddest fates only All best things bring , and their joyes multiply ; The Crosse alone to Saints is the high way , Gate , summe of safety , Meanes of endlesse Joy : 3. Christus ubique pium comitatur ; Carceris Antrum Ingreditur : Turres . Densissima M●enia , Rupes , Fossas , Ferratas Portas Obstacula , Flammas Permeat intrepidus ; socius solamen , Amicus , Omnia seclusis , solus ; saturatque benignus Deliciis superum sitientia Corda suorum , Discipulis foribus clusis intravit amaenus , Christicolis clausis habitat conviva perennis . O fortunatus cui Con-captivus Iesus , Laetisicans radiis tristissima Claustra supernis ; Vincula non illum , Tormenta gravamina moestum Efficiunt , animum retinentem utcunque sorenum . Christ every where accompanies good Men ; He goes with them into the Prisons Den ; The Towers , thickest Walls broad ditches , Gates , Of Iron , Barracadoes , Flames and Graces Doth boldly passe through ; proves Companion , Friend , solace , all things of himselfe alone ; Vnto close Prisoners and fills plenteously The thirsty soules of his , with heavenly Delights . * Hee entered in the dores fast shut To his Disciples , them to comfort ; but With godly prisoners he 's a constant guesse Resides ; O happic he who doth possesse Christ for his Fellow-prisoner , who doth gladde With heavenly Sunbeames , Goales that are most sad , Bonds , Torments , Brisons , make not him sad ; he Retaines a quiet mind how ere things be . 4. Nullat o●us vinctus Christi virtute solutus ; Permanet immunis , clusus vel Carcore Vinclis . Liber ubique , pius , placidus , benedictus , amoenus , Indomitus ; tacitum circumfert pectore Coelum : Tristia Laetificans , Moestissima cuncta serenans ; Vincula disentiens , arctissima claustra recludens . He is not bound whom CHRIST hath made free ; he Though shut close Prisoner , chaind , remains still free , A godly Man's at large in every place , Still cheerefull , well content , in blessed case , Vnconquer'd ; he a secret Heaven still beares About within his brest , which sad things cheares , Dispells his blackest cloudes of griefe , off shakes His chaines ; and closest prisons open makes . 5. Vincula non Animam cohibent , haud carcere clusam : Sidera transvolitat , Terram , Mare , cuncta pererrat Alipes , immensi fines transcendit Olympi ; Limit is impations , arctari nescia Mundi Cancellis ; tantum requiescens Numine vaste ; Seeurus , placidusque Piis , vel turbine , Pertus ; No bands the soule of Man can once restraine ; No Prison it inclose , nor yet containe ; It soares above the Starres , and swiftly flyes O're Earth , Sea , all things ; mounts beyond the skies , And bounds of the vast Heav'ns , impatient Of Limits , ignorant how to be pent Within the Rayles of this whole world ; onely Resting within the boundlesse Deity ; A secure , pleasant harbour to Godly Men , even in a storme of Misery . 6. Vincula quid trepidas ? quid tela minantia ? Flammas , Vulnera ? quid rabidi Tormenta , Crucesve Tyranni ? Aspera pro Christo , dulcissima ; qui Diadema Vincenti Statuit , Lignique cruore paravit . Scenicaturba Choros , spectacula , Tympana , Mimes , Ludicra stuprosis celebret , spectetque Theatris ; Vincula Christicolae , Mutilatio , stigmata , Furcae Gaudia plura ferunt , cumulataque Praemia condunt . Histrio , Scena , Iocus , saltatio , Mascara , Cantus , Risus Sardonicos generant , fictosque Cachinuos . Cordolium verum , gemitus morsusque perennes : Dulcia post tristant , peramara salute coronant . Why fearst thou Bonds ? why threatnings ? Weapons ? Fires ? Wounds ? why the torments , Crosses or the Ires Of raging Tyrants ? sith the sharpest things We undergoe for Christ , most sweetnes brings . who hath prepar'd and purchased for him Who * overcomes , a glorious Diadem By the Blood of his Crosse . Let then the Crue Of stage Frequenters celebrate , and view Playes , Dances , Pastimes , Players , sports in base And filthy Theaters , where growes no grace . Chaines , Mutilations , Pillories , Brandes bring , To godly Christians farre more joyes , heaping Most large rewards upon them . Players , Playes , Jests , Dancing , Maskes , Songs , generate alwayes But deadly Laughters , feigned shoutes ; * true griefe , Sighes , lasting gripes of Conscience , past reliefe . Sweet worldly pleasures still in * sadnesse cease ; When * bitterest sufferings bring Crownes , safety , peace . 7. Anlicus imbellis gemmis , Dominaeque Capillis Auriculas onerat , magnoque decore venustat , Stigma , Cicatrices , mutilatio pulchrius Aures Christigenae decorant , radiisque micantibus ornant , O Decus eximium referentia Vulnera Christum : Talibus insignis superis peramatus abibis . Th'unmanly Courtier with his Mistresse Haire , And Jewels , lades his eares , to make them faire . When as Brands , Scarres , and Croppings sarre more dight A Christians eares , and make them shine more bright . O Matchlesse Glory , Woundes which Christ expresse ! Adorn'd with these , Gods love thou shalt possesse . 8. Passio Coelipetis Alpha , at Solamen Omega : Principium Lachrymis decoratur : Meta , Triumphis . Suffering 's their Alpha who to Heaven tend ; But Joy is their Omega finall end ; Their Entrance is adorn'd with teares of Woe , Their end with Triumphs , which then griefes outgo . 9. Nil Crus sentit in Nervo , si Anima sit in Coelo . The Legg feeles nothing in the stockes , if the Soule , minde , Affections in Heav'n placed be . 10. Non timet in carcerem qui scit contemnere Libertatem , Vitam , voluptatem , Famam : cui Mundus Ergastulum , Terra Exilium , Dens habitaeulum , Mors Solatium . He feares no prison who knowes to despise Freedome , Life , pleasure , Fame , which others prise : To whom this world 's a prison ; Earth , a place Of Exile , God , a Mansion ; Death , Solace . 11. Servus Christi etiam in vinculis , Liber . Servus Peccati etiam in summa Libertate captivus . Christs Servants even in prison are still free : Sinnes , in the greatest freedome , captives bee . 12. Nil corpus patitur in Ergastulo , si Animus sit in Coelo . The body suffers nought in prison , when The mind it selfe is lodged in Heaven . 13. Quid Coelum sine Deo , nisi Barathrum ? Quid Barathum cum Deo nisi Coelum ? What 's Heav'n without God but a very Hell ? What 's Hell but a Heav'n , if God once there dwell ? 14. Nullibi inearteratur , qui ubique in Christo liberatur : Nunquam dejicitur , qui semper à Jehova sustentatur . He in no place can once imprisoned be , Who in all places is * by Christ set free : He never is * dejected , who alway Hath great Iehovah for his prop and stay . 15. Nusquam solus qui ubique cum Deo ; Nunquam Miser qui semper cum Christo , He never is alone , who every where Hath God himselfe , him company to beare , He never can be miserable , who Is alwayes with Christ , who doth with him goe . 16. Vbi Deus adest . ibi non est Carcer , sed Paradisus ; Non Ergastulum , Sed Palatium ; non Barathrum , sed Coelum . Where God is present , there no Prison is , But a sweet Paradise of Joy and blisse ; No Bridewell , but a Palace ; no darke Cell , But a bright Heaven , where all comforts dwell . 17. Carcer probat Amicos , detegit Inimicos ; Excludit Mundum , includit Deum : Alit virtutes , extinguit Libidines , Edocet Temperantiam ; cohibet Luxuriam ; Mortificat earnem , sanctificat hominem ; Ingenerat gratiam , the saurizat Gloriam . A prison tries Mens friends , detects their Foes . Shuts out the world , God to men doth inclose ; Nourisheth vertues , Lusts extinguisheth ; Temperance teacheth , Riot restraineth , Quite kills the flesh , but makes the Man holy ; Ingenders Grace , * and treasures up glory . 18 Turris Christianos fideles fictè incarcerat , verè liberat , Vnicum Dulcissimum Christi lugum , [ cui subjugari est perfectè manumitti ] Imponendo : multiplicia gravissimaque Carnis , peccati , Mundi , Diaboli vincula [ quibus ill● queari , est certissimè captivari , ) discutiendo . The Tower true faithfull Christians feinedly Imprisons , but them sets free verily , By putting on them Christs sweet yoake onely , To which to be subjected , is truely To be enfranchised ; by shaking off The manifold , and most heavy chaines of The flesh , sinne , World , Di'le ; in which for to lye Insnarde , is to be captiv'd certainely . 19. Turris plurimis Spectaculum , multis habitaculum : nonnullis Refugium ; aliis divers●rium ; Regi Palatium ; Regno Gazophylacium , Armamentarium , Propugnaculum , Monetarium : Vinctis piis , Oratorium ; Papisticis , Purgatorium ; Clausis , Monasterium ; Innoxiis , Hospitium ; Reis , Ergastulum ; Literatis , Musaeum ; Ebriosis , Oenopolium ; proditoriis , Macellum . The Tower is to most , a Spectacle ; To many its a house , wherein they dwell ; To some a refuge ; Others , a lodging ; A Royall Pallace , it is to the King ; Vnto the Kingdome it 's a Treasury , Armory , Bulwarke , Mint : an Oratory To Godly prisoners ; but a purgatory To popish ; to close ones , a Monast'ry ; To guiltlesse ones , it 's an Inne ; to guilty A Bridewell ; to learn'd ones , it 's a study ; To idle ones a Dormitory ; to Drunkards , a tipling-house them to undoe ; To Traytors it 's a shambles , where their head And Quarters hang , when they are but chered . On his Exile into Iersy Isle . Why should this Exile me grieve , discontent , Si●h this whole World 's a place of Banishment ? And men as truely Exiles are at home , As in the strangest Clime to which they come ? Are not God , Christ , Grace , Heav'n to us as nigh In forraigne Parts , as in our own Country ? Yea ; and oft times more neare : this true to be By * Abraham , Iacob , Ioseph , all may see , I will not then flye , feare my Banishment . But in it joy , and take most sweet content , Sith God will me protect , * restore againe , Or else translate to Heav'n , with him to reigne , Mine onely Proper * Country , wherein I Shall live a Free-man for eternity , In spite of my Arch-fees ; whom I shall see . Exild , * imprison'd , and my selfe set free . 20. Dens Turris etiam in Turre : Turris Libertatis Consolationis Quietis , Fa licitatis Honoris Splendoris Securitatis Salutis Spei Gaudii Pacis Protectionis Gratiae Vitae Gloria in Turre Angustiae ; Tristitiae ; Molestiae ; Miseriae ; Dedecoris , Obscuritatis Perturbationis , Perditionis , Desperationis Afflictionis , Belli ; Periculi , Peccatl ; Mortis , Perpessionis . God is a * Tower in the Tower . A Tower of Lberty , In the Tower of Restraint ; a Tower Of Comfort , Jollity In the Tower of Sadnesse ; a Tower Of sweetest Quietnesse In the Tower of Trouble ; a Tower Of blested Happinesse , In the Tower of Misery ; a Tower Of Honour , Dignity In the Tower of disgrace ; a Tower Of bright Excellency In the Tower of darknes ; a Tower Of strong security In the Tower of danger ; a Tower Of health and true safety In the Tower of Sicknesse ; a Tower Of hope and good successe In the Tower of Despaire ; a Tower Of joy and cheerefulnesse In the Tower of sorrow ; a Tower Of peace and union In the Tower of fierce war : a Tower Of safe Protection In the Tower of perill ; a Tower Of Grace and Piety In the Tower of vile Sinne ; a Tower Of Life , eternity In the Tower of grim death ; a Tower Of Glory and great praise , In the Tower of suffring : such Tower God proves to his alwayes . 21. Deus Turris . 1. Protegendo ; A malis , In malis , Contra malos , Inter malos , Vbique , Tutissimè , Fortissimè , Gratiosissimè , 2. Consolando , In Malis , Semper , Abundanter , Suavissimè ; 3. Eripiendo , A Malis Citò Tempestivè Potentissimé Mortalium proculdubiò Beatissimus , qui Mundi Exul . Christique ●aptivus , Turri isti tutissimae , jucundissimae , optimae , maximae perpetuò ( dum vixerit ) adjuaicatur . Salvò certè custoditur , qui non solùm à Deo , sed in Deo conservatur : arctari non potest , qui ipsa Dei infinitate ( incarceratus ) spatiatur . Ita eminatur Galielmas Prynne : Martij 3. 1633. God is a Tower by protecting all His Saints from Ills , in Ills which them befall ; Against , amidst ill men in every place , Most safely , strongly out of his meere grace ; By comforting them in adversity Alwayes , most sweetly , most abundantly : By fr●eing them from evills speedily , In the best time , and that most potently : No doubt he is the happiest man alive , Who this worlds Exile , and Christs deare Captive , Is during life adjudg'd perpetually In this most safe , sweet , best great'st Tower to lye . He is truely kept safely , who both by And in God is preserv'd continually : He cannot straitned be , who walkes freely ( Whiles prisoner ) in Gods vast Infinity . O this opinion WILLIAM PRYNNE was the Third day of March , six hundred thirty three . Sentences of Scripture there likewise written . PSAL. 69. 33. The Lord heareth the poore , and despiseth not his prisoners . PSAL. 146. 7 , 8. The Lord looseth the prisoners ; the Lord raiseth those that are bowed downe . PHIL. 4. 11 , 12 , 13. I have learned in whatsoever state I am , therewith to bee content , I know both how to be abased , and I know how to abound : every where , and in all things I am instructed , both to bee full , and to bee hungry ; both to abound , and to suffer need : I can doe all things through Christ , which strengthneth mee . PSAL. 34. 17. 19. 22. The righteous cry , and the Lord heareth , and delivereth them out of all their troubles . Many are the afflictions of the righteous , but the Lord delivereth him out of them all ; the Lord redeemeth the soule of his Servants , and none of them that trust in him , shall be desolate . PSAL. 37. 23 , 24. 37 , 38 , 39 , 40. The steps of a good man are ordered by the Lord , and hee delighteth in his way : Though hee fall , hee shall not be utterly cast downe , for the Lord upholdeth him with his hand : Marke the perfect man , and behold the upright : For the end of that man is peace . But the transgressours shall bee destroyed together , the end of the wicked shall bee cut off : But the salvation of the righteous is of the Lord , hee is their strength in the time of trouble . And the Lord shall help them and deliver them : hee shall deliver them from the wicked , and save them , because they trust in him . PSAL. 71. 19 , 20 , 21 , 22 , 23 , 24. Thy righteousnesse also O God , is very high , who hast done great things , O God who is like to thee ? Thou which hast shewed me great and sore troubles , shalt quicken mee againe , and shalt bring mee up againe from the depthes of the earth . Thou shalt encrease my greatnesse , and comfort me on every side . I will also praise thee , with the Psaltery even thy truth : O my God unto thee will I sing with the Harpe , O thou holy one of Israel : My lips shall greatly rejoyce when I sing unto thee : and my soule which thou hast redeemed : my tongue also shall talke of thy righteousnesse all the day long : for they are confounded , for they are brought unto shame that seeke my hurt . MICAH : 7 , 6 , 7 , 8 , 9 , 10. A mans enemies are the men of his owne house : Therefore I will looke unto the Lord ; I will waite for the God of my salvation , my God will heare mee : Rejoyce not against me ô mine enemy : when I fall , I shall arise : when I sit in darknesse , the Lord shall bee a light unto mee . I will beare the indignation of the Lord , because I have finned against him , untill hee plead my cause and execute judgement for mee , Hee will bring me forth to the light , and I shall behold his righteousnesse . Then shee that is mine enemy shall see it , and shame shall cover her which said unto mee , where is the Lord thy God ? mine eyes shall behold her , now shall she be troden downe , as the mire of the streets . On his Suffrings on the Pillory . Christ for * mysake , sinnes , and Redemption From Hell and endlesse Torments ; sufferedon The * Crosse , a shamefull , cursed Death , with all Alacrity , joy , promptitude : And shall I not for his sake then most cheerefully Both stand , and suffer on the Pillory , Without all blush , or feare ? since 't is no shame , But * Honour , thus to suffer for Christs name . Verses made by W. PRYNNE , as he returned by Water to the Tower after his last sufferings , upon his Stigmatizing . S. L. Stigmata Laudis . Stigmata Maxillis referens , Insignia Laudis , Exultans remeo , victima grata Deo. Bearing Lands Stamps on my Cheekes , I retire Triumphing , Gods sweet Sacrifice through fire . On his returne from Exile . Foes sent me hence , but God , and his Saints cryes Have brought me back , 't is wondrous in all Eyes . No Exiles , Prisons , Chaines , powers can detaine Those whom God will recall , free , raise againe . ISAY . 51. 11. 14. c. 41. 5 , 6. The redeemed of the Lord shall returne , and come with singing unto Zion , and everlasting joy shall be upon their head ; they shall obtaine gladnesse and joy ; and sorrow and mourning shall flee away . The CAPTIVE EXILE hastneth , that hee may be loosed , and that he should not dye in the pit , nor that his bread should faile . Feare not , for I am with thee , I will bring thy seed from the East , and gather thee from the West , I will say to , the North , Give up ; and to the South , keep not backe ; bring my sonnes from farre , and my daughters from the ends of the Earth . FJNJS . ERRATA . IN the Epistle v. I. it were , r. t' were p. 2. l. 32. The r. He p. 3. l. 8. He 's , r he The verses p. 9. of his Exile into Jersy , should have come in p. 15. after Stigmata Laudis . Notes, typically marginal, from the original text Notes for div A70863e-750 oan . 20. 19. John 20 : 19. Notes for div A70863e-1490 Rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. c. 21. 7. 2 Tim. 1. 7. 8. * Rev. 2. 7. 11. 17. 21. c. 3. 5. 12. 21. e 21. 7. 2 Tim. 4. 7. 8. * ●●m 4. 9. 1 c. 5. 1. * Pro. 14. 13. * 2 Cor. 4. 17. 2. Tim. 2. 12. Notes for div A70863e-2730 * Joh. 8. 36. Gal. 5. 1. * Psal. 37. 24. Notes for div A70863e-3160 * 2 Cor. 4. 17. 2 Tim. 4. 8. Notes for div A70863e-3470 ( 1 ) Levil . 25. 23. Psal. 39. 12. psal. 119. 19 2 Chron : 29 15. Heb. 11. 13 1 pet. 2. 11. * Gen. 12. 28. to 48. Act. 7. 3. to 17. Heb. 11. 8. * Isay 41. 5. 6. * Heb. 11. 14. 16. * Prov. 11. 8. c. 21 18. c. 12. 13. Notes for div A70863e-4060 * Psal. 18. 2. Psal. 1. 3. Psal. 144. 2. Notes for div A70863e-5810 * I say 53. 4. 5. 6. 8. 10. Rom 4. 25. 1 Cor. 15. 3 1 Pet. 2. 24. * Heb. 12. 2. c. 13. 12 12. Gal. 3. 13. Phil. 2. 8. * Phil. 1. 29 2 Tim. 2. 12. Rev. 7. 13. to 17. 
A52431	----	Reason and religion, or, The grounds and measures of devotion, consider'd from the nature of God, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by John Norris ... Norris, John, 1657-1711. 1689 Approx. 275 KB of XML-encoded text transcribed from 141 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52431 Wing N1265 ESTC R19865 12353816 ocm 12353816 60055 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52431) Transcribed from: (Early English Books Online ; image set 60055) Images scanned from microfilm: (Early English books, 1641-1700 ; 643:25) Reason and religion, or, The grounds and measures of devotion, consider'd from the nature of God, and the nature of man in several contemplations : with exercises of devotion applied to every contemplation / by John Norris ... Norris, John, 1657-1711. [16], 263 p. Printed for Samuel Manship ..., London : 1689. Errata: prelim. p. [16]. Added t.p. on p. [161]: The second part : wherein the grounds and measures of devotion are consider'd from the nature of man. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotion. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 Judith Siefring Sampled and proofread 2002-09 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion Reason and Religion : OR , THE Grounds and Measures OF DEVOTION , Consider'd from the NATURE of GOD , AND THE Nature of Man. In several Contemplations . WITH Exercises of Devotion applied to every Contemplation . By Iohn Norris , M. A. and Fellow of All-Souls Colledge in Oxford . LONDON , Printed for Samuel Manship ; at the Bull in Cornhil . MDCLXXXIX . To his Grace the DVKE of ORMOND , CHANCELLOR OF THE University of Oxford . May it please your Grace , 'T IS not that I affect the Patronage of great Persons , that this Philosophical piece of Devotion is now commended to Yours , but because I thought none so fit as your Grace to Patronize a performance that so well agrees both to the Character of your Person , and to the Station whereby you stand related to us . Reason and Religion , which make every Page in this Volume , as they are the two greatest Perfections of Human Nature , so do they both conspire in your Graces Person , and that to such a degree as would too much employ our wonder , were they not both so Hereditary to your Noble Blood , as to seem rather entailed upon you by descent , than to be of your own acquiring . But , besides your own Personal Eminency in these two Noble Qualifications of Mind , your Grace has already undertaken to be their Patron and Protector . Reason and Religion may very fitly be inscribed as a Motto upon the Gates of our Vniversity ; and every one of our Colleges is a School of Piety , as well as of Philosophy . The accomplishment of our Intellectuals and Morals , is the peculiar designation of this Place , and our proper and almost only business in it . And in pursuance of this end , your Grace has 〈◊〉 lately pleased to 〈◊〉 the honour , and yo●● self the trouble of being our Chancellor . I could not therefore but presume , that a Person by disposition of Mind so much a lover , and by place so much concerned , to be a Protector of Learning and Piety , would be easily inclined to countenance a performance , whose direct aim is the promotion of both . And now that your Grace may receive as much Benefit from the perusal of these Meditations , as they will receive honour and reputation from your Graces Favour and Protection , is all that is further desired By your Graces most humble and devoted Servant , J. Norris . To the READER . THere having been several Excellent things of a Devotional Nature Written for the Use and Benefit of Ordinary and Vnlearned Persons , but little or nothing for the pious entertainment of more refined and elevated Understandings , I thought I could not employ my Pen to better purpose than in writing something of the like Kind for the use of the Learned Reader , who , perhaps needs as much to be assisted in his Devotion as the more Ignorant ; and whose Heart may want as much to be Inflamed , as the others Head does to be Instructed . It must be acknowledged therefore that I now write only to those of the Learned Order , and not to all of them neither , but only to those who are not spoil'd by their Learning , and whose understandings are not Cramp'd by the cleaving Prejudices of Scholastick Education , To those who have a genius for the the Contemplative Way , who have Patience enough to persue a long train of thoughts , Acuteness enough to discern their Order and Dependence , and ( which is worth all ) Indifferency enough to use and allow Liberty of Thinking , and not to startle , and be affrighten'd at a New Notion . By these few hints the Reader may easily perceive both what kind of Compositions these are , and how I would have him come Prepared and Qualifi'd to the Reading of them . What further concerns him to know , in reference to the Subject and Design of the Book , he may learn from the Introduction . I. N. The General CONTENTS of the whole . PART I. INtroduction . Pag. 1 Of the general Idea of God. p. 12 Contemplation II. That God is a Being absolutely Perfect , proved from the Preceding general Idea of God. Contemplation III. That therefore all the Perfections of particular Beings exist in God , and that after a more excellent manner than they do in particular Beings themselves . Contemplation IV. Of the Attributes of God in general ; particularly of the Vnity of God : which is proved from his Idea . p. 56 Contemplation V. Of Omniscience and Omnipresence of God. 67 Contemplation VI. Of the Omnipotence of God. p. 113 Contemplation VII . Of the Divine Iustice and Veracity . p. 120 Contemplrtion VIII . Of the Divine Goodness and Philanthropy . p. 132 PART II. Contemplation I. Of Man , consider'd as a Creature . p. 163 Contemplation II. Of Man consider'd as an Intelligent Creature . p. 181 Contemplation III. Of Man , consider'd as an Amorous Creature . p. 228 Contemplation IV. Man consider'd as an Irregular Lover . ERRATA . PAge 30. for or read of : p. 61. for inconsistant inconsistent : p. 71. for Divisition r. Division p. 82. for his r. this : p. 83. for add r. and ibid. for Signi r. Gigni : p. 92. for Discartes r. Descartes : p. 187. for the r. their : p. 190. for Sensures r. Censures : p. 217. for Charity r. Clarity : p. 231. for Proposition r. Proportion : p. 239. for will r. nill : ibid. for willing r. nilling : p. 250. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Introduction . I. THERE being nothing of greater consequence , to the highest Interest of Man , than the knowledge of God and Himself , I thought I could not better employ my Solitude , either for my Own or for the World's advantage , than in exercising my severest Contemplations upon these two great and important Subjects , the Nature of God , and the Nature of Man. II. It must indeed be confess'd , that there is nothing whereof we have or can have so little knowledge , as of these two things ; and 't is much to be lamented that there should lie our greatest Ignorance , where we are most concern'd to know . But thus it is : That of our selves , which we are best acquainted with , is least of all our selves : and the unknown part of this little World is much greater than the known . We know but little of our Bodies , but infinitely less of our Souls . God has not given us any Idea of the latter , and whatever we can borrow from our Senses will never be able to supply that defect . For there is a greater distance and disproportion between an Immaterial substance and a Sensible , than between one sensible and another . But now the understanding the nature of one sensible will not suffice to make us understand the nature of another . For a Man born Blind will never from his understanding of Sounds come to understand Colours . Much less therefore will our understanding of Sensible things help us to understand the nature of Immaterial substances . III. And if not of Immaterial substances in general , much less will it serve us to understand the Essence of the great God , which infinitely transcends all other Immaterial substances . The Idea of God is least capable of all Spiritual Beings , to be form'd out of sensible phantasms . For I consider that by how much the more our Mind is raised to the Contemplation of Spiritual things , by so much the more we always abstract from sensibles . But now the highest and last term of Contemplation is , the Divine Essence . Whence it follows necessarily , that the Mind which sees the Divine Essence , must be totally and thoroughly absolv'd from all commerce with the Corporeal Senses , either by Death , or some extatical and rapturous Abstraction . So true is that which God said to Moses , Thou can'st not see my face , for there shall no man see me , and live , Exod. 33.20 . IV. So far therefore are we from deriving any Idea of God from our Senses , that they are our greatest Impediment in Divine Contemplations . So great , that we cannot any other way clearly apprehend the Essence of God while we are lodg'd in the Prison of our Senses . God cannot give us a distinct view of himself while we hold any commerce with our Senses . For he that knows exactly what proportion our present condition bears to his own Divine Glories , has told us , That no Man shall see him , and live . We must therefore for ever despair of conceiving the Divine Essence clearly and distinctly , not only from our Senses , but even with them . V. Not that there is any darkness or obscurity in God. No , God is the most knowable Object in himself . For he is the First Being , and therefore the First Truth , and therefore the First Intelligible , and consequently the most Intelligible . One Apostle says that he dwells in light ; and another , that he is light , and that there is no darkness at all in him . God therefore consider'd in his own Nature is as well the most Intelligible , as the most Intelligent Being in the World. VI. The difficulty therefore arises not from the obscurity of the Object , but from the disproportion of the Faculty . For our Understandings stand affected to the most manifest Objects , as the Eye of a Bat to the light of the Sun , as the Philosopher observes in his Metaphysics . God dwells in light , as the Apostle says , but then 't is such as no Man can approach unto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he inhabits unapproachable light , or a Light which cannot be come at , not for its distance ( for he is not far from every one of us ) but for its brightness . The very Angels are forc'd to veil their faces when they see it , but for Mortals , they cannot so much as come nigh it . The short is , God is too Intelligible to be here clearly understood by an Imbody'd understanding ; and too great a Light hinders vision , as much as Darkness . VII . But tho' we cannot here have a clear and distinct knowledge either of God or our Selves , yet we may know so much of both as may serve the ends of Piety and Devotion . We may by attending to that general Idea of God , which is by himself imprinted on our Minds , learn to unfold many of the Perfections of his Glorious and Invisible Essence ; and tho' we cannot see his face and live , yet his back-parts ( we know ) were once seen by a Mortal capacity , and so may be again . And for our selves , tho' God has not given us any Idea of our own Souls , yet the powers and operations , the condition , circumstances , and accidents of our Nature , are things that may fall within the Sphere of Human consideration . And from both these we may derive Measures for our due behaviour towards the Great God. And this is the design of the present Contemplations , viz. to consider so much of the nature of God , and the nature of Man , as may afford sufficient Grounds and Measures for true Piety and Devotion . VIII . By Devotion here I do not meerly understand that special disposition or act of the Soul , whereby we warmly and passionately address our selves to God in Prayer ( which is what is commonly meant by Devotion ) but I use the word in a greater Latitude , so as to comprehend under it , Faith , Hope , Love , Fear , Trust , Humility , Submission , Honour , Reverence , Adoration , Thanksgiving , in a word , all that Duty which we owe to God. Nor by this acceptation do I stretch the word beyond what either from its rise it may , or by frequent use among the Learned it does signifie . Devotion is a devovendo , from devoting , or giving up ones self wholly to the Service of another . And accordingly those among the Heathens who deliver'd and consign'd themselves up to Death , for the safety of their Country , were call'd Devoti . And so in like manner for a Man to give up himself wholly and intirely to the Service of God , and actually to demean himself towards him in the conduct of his life , as becomes a Creature towards his Creator , is Devotion . And in this Latitude the word is used by Aquinas , who defines Devotion to be , A will readily to give up ones self to all those things which belong to the Service of God. IX . This is what I here understand by Devotion , and of which I intend in the following Contemplations to assign the Grounds and Measures from the Nature of God , and the Nature of Man. But before I proceed to inforce and direct Devotion from these two particular Subjects of Contemplation , I think it not improper to consider a little by way of preparation , how much Contemplation or Meditation in general contributes to the advantage of Devotion . X. They that make Ignorance the Mother of Devotion , cannot suppose Contemplation any great friend to it . For the more a Man Contemplates , the more he will know , and the wiser he grows , the less apt upon their supposition he will be for Devotion . But I would ask the Men of this fancy this one Question . Is Devotion a Rational thing , or is it not ? If not , Why then do they recommend Ignorance or any thing else in order to it . For it may as well , nay better , be let alone . But if it be a Rational thing , then they must either say , that the more a Man considers , the less he will discover the Reasons of it ; or that the more he discovers the Reasons of it , the less he will be persuaded to the practice of it . Both which propositions are absurd and ridiculous enough to be laught at , but too ridiculous to be seriously refuted . XI . But to shew how much Contemplation serves to the advantage of Devotion , we need only consider , that Devotion is an act of the Will , that the Object of the Will is good apparent , or good understood , and consequently that every act of the Will is influenc'd and regulated by consideration . Devotion therefore is as much influenc'd by consideration as any other act of the Will is : And therefore I cannot but admire at the Disposers of the Angelical Hierarchies , for making the Seraphim excel in Love and Devotion , and the Cherubim in Knowledge . As if Knowledge were not the best preparative for Devotion . XII . I deny not but that Knowledge and Devotion often go assunder , and the Wisest are not always the Devoutest . But then this is not owing to the natural and direct influence of Knowledge , but comes to pass only occasionally and accidentally , by reason of some other impediment : suppose Pride , Lust , Covetousness , or some such indisposition of Mind , which is of more force and prevalency to lett our Devotion , than Knowledge is to further it . And then no wonder that the heavier Scale weighs down . But still Knowledge has a natural aptness to excite Devotion , and will infallibly do it if not hinder'd by some other cause . So that we may take this for a never-failing Rule , That all other things being equal , the more knowing and considering , still the more Devout . And in this sense also that of the Psalmist will be verifi'd , while I was musing the fire kindled . The Great God so inlighten my Mind , and so govern my Pen , that by these my Meditations I may illustrate his ineffable Excellence , and kindle holy flames of Devotion , both in my Self , and in my Reader . To him therefore I Pray in the words of Moses , I beseech thee , shew me thy glory , Amen . Contemplation I. Of the general Idea of God. I. GOD never at any time discover'd so much of himself in so few words , as when he said to Moses , enquiring by what Name he should stile him , to make him known to the Children of Israel , Thus shalt thou say unto the children of Israel , I AM hath sent me unto you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not as we render it in English , I am that I am , but , I am that am , or , I am he that am . And so the Seventy read it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am he that is . II. This is the Sacred and Incommunicable Name of the Great God , that which contains in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all the Fulness of the Godhead , all the Treasures of the Divinity . By this Name he is distinguish'd not only from false Gods , but from all other Beings whatsoever . I am he that am , says God , implying that he is after some very Eminent and Peculiar Manner , and that nothing else besides him truly is . This therefore denotes the great Eminence and Peculiarity both of the Essence and of the Existence of God. Here therefore I shall take my ground , and shall hence deduce and unfold , 1. The general Idea or Notion of God. 2 ly . Some of those chief Excellencies and Perfections of his which may have a more strong and immediate Influence upon our Piety and Devotion . III. In the present Contemplation I am concern'd for no more than only to six the general Idea or Notion of God. This is of extraordinary moment to the clearness and distinctness of our following Contemplations , for unless we take the right thred at first , the whole progress will be nothing else but error and confusion . IV. Now as to the general Idea or first Conception of God , this has been Universally understood to be , that he is a Being absolutely Perfect . This I say has been made the general Notion of God in all the Metaphysics and Divinity that I have yet seen . And particularly it has been imbraced by two Authors of extraordinary Speculation , Cartesius and Dr. More , whose Authority in this matter claims a peculiar deference , because they are Men that Philosophize with a free and unaddicted genius , and write not as they read , but as they think . V. This Opinion , because embraced by many , and some of them great Patrons , I once took for a Theorem of unquestionable Truth . But upon a more narrow inspection , I find it necessary to dissent from it , tho' it be call'd singularity to do so . For however plausible it may at first view appear , I think there is no less an Objection than plain Demonstration against it . Which I make out upon these grounds . VI. First I consider that the Idea of a thing is that formal conception or inward word of the Mind , which expresses or represents the Essence or Nature of a thing . Then again , by the Essence of a thing , is meant that which ought to be first conceiv'd in a thing , and to which all other things are understood as superadded . I say which ought to be first conceiv'd , because in fixing the Essence of a thing , not the arbitrary or accidental , but the natural order of Conception is to be attended to . Whence it follows , that the Idea of a thing is that which expresses that which is first of a thing in order of conception . VII . This being granted , it does hence evidently follow , That that which is not first to be conceiv'd in the nature of a thing , but supposes somewhat there before it in order of conception , cannot be the Idea of that thing , tho' it be never so necessarily and inseparably joyn'd with it . For if it were , then something would be the Idea of a thing , which is not first in order of conception ; which is against the definition of such an Idea . VIII . For , to illustrate this by an example , Who will say that the Idea of a Triangle consists in this , that any two of its sides , taken together , are greater than the third remaining ? This is , indeed , a necessary affection of a Triangle , but it must by no means be allow'd to be its Idea , because 't is not what we first conceive in it , that being this , viz. that which is comprehended by three right Lines . Which being the first thing conceiv'd , is therefore the true Idea of a Triangle . IX . Now that to be a Being absolutely perfect , is not the first conceivable in God , but supposes something before it in the Divine Nature , is plain from hence , because it may be proved a priori , or by way of a causal dependence from something in the same Divine Nature . That it may be thus proved I shall make appear in my second Contemplation , where I shall make it my profest business actually to prove it . At present I suppose it , and upon that supposition do , I think , rightly conclude , that to be a Being absolutely perfect , cannot be properly the Idea of God. For the Consequence of my Argument will , I suppose , be acknowledg'd by all , the only difficulty is concerning the Proposition it self : but the Proof of this I reserve to the next Contemplation . X. If it be in the mean time objected , That to be a Being Absolutely Perfect , is involv'd in the Notion of God ; and that 't is an Idea that can belong to no other Being , and that therefore it must be the Idea of God. To this I answer , 1. That a thing may be involv'd in the Notion of a thing either Formally and Explicitly , or else Vertually and Implicitly . Whatever is involv'd Formally and Explicitly in any Idea , is Essential to that Idea . But not what is involv'd only vertually and implicitly . Thus 't is vertually and implicitly involv'd in the Idea of a Triangle , that it has three Angles equal to two Right ones , and yet we don 't therefore make this the Idea of a Triangle , because 't is not there Formally and Explicitly , but only Vertually and Potentially . But now to be a Being Absolutely perfect is not involv'd in the Notion of God Formally and Explicitly , but only Vertually and Potentially ( as will appear in the next Contemplation ) and consequently 't is hence more rightly concluded , that the Idea of God does not consist in this , that he is a Being Absolutely Perfect . XI . To the second part of the Objection I answer , that 't is not enough to make a thing the Idea of a thing , because it can belong to no other Being . For then to be Circumscriptively in a place must be the Idea of a Body , and to be Risible must be the Idea of a Man , for these are supposed to belong to no other Beings . No , the most that ought to be concluded hence , is , that such things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strict properties , such as immediately and necessarily flow from the Essence of the subject ; not that they are the very Essence it self . When therefore 't is said that to be a Being Absolutely perfect can belong to no other but God , all that may be hence concluded is , that 't is an Essential , and consequently Incommunicable Property of God to be a Being absolutely perfect , but not that therein the Idea of God does consist . XII . If then this be not the Idea of God , wherein shall we fix it ? It must be in something which we first conceive in God , and which is the Basis and Foundation of whatever we ascribe to him , whatever we think or say of him . It must be in something that in some measure expresses and represents his Essence . And where shall we look for this but in his Name , that great Name whereby he reveal'd himself to Moses , and whereby Moses was to make him known to his own people , who were then ignorant of him ? In this Name of God I suppose his Essence and Idea to be couch't . XIII . Here therefore I find my self ingaged in these two considerations . First , Why the Idea of God should be lodg'd in his Name . Secondly , What this Idea of God is , which is there lodg'd . That the Idea of God is lodg'd in his Name , I am induced to believe upon these grounds . First , Because I think it highly reasonable to suppose in general , That whenever God gives a name to any thing , 't is such as expresses its nature . Not that words signifie naturally , but that God makes choice of such a word whose signification naturally expresses the thing , tho' 't was through Arbitrary institution that it first came by such a signification . In this sense , I say , 't is highly reasonable to believe , that God always names things according to their natures . For is it consistent with the Accuracy of Infinite Wisdom to mis-call any thing ? No , as he knows the number of things , so is he as well skill'd in their natures . And therefore , says the Psalmist , He telleth the number of the stars , and calleth them all by their names . That is , by such significant names as express their several Powers and Influences . XIV . Secondly , I consider , That as 't is highly decorous and reasonable in general , that God should call things by such names as express their natures ; so there is here a particular reason why he should express his own Essence in this his name . For thus stood the case : The Children of Israel had been now a long while conversant among the Egyptians , who were the greatest Idolaters and Polytheists in the World , there they had been used to variety of Gods , who were also call'd by variety of names . Hereupon , says Moses to God , Behold , when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent me unto you ; and they shall say to me , What is his Name ? what shall I say unto them ? Implying that it was necessary ( as indeed it was ) that God should notifie himself by such a Name , as would distinguish him from all the Gods of the Heathen , that is , by a Proper and Essential Name . Whereupon , says God to Moses , I am that am . Thus shalt thou say unto the children of Israel , I am hath sent me unto you . XV. It being therefore concluded , that the Idea of God must be lodg'd in this his Name ; let us now consider what this Idea of God is which is there lodg'd . And for this we must attend in the first place to the true sense and signification of this Name of God , I am that am , or , I am . Now this can signifie no other , but Being it self , or Vniversal Being , or Being in General , Being in the Abstract , without any restriction or limitation . As if God had said , You enquire who I am , and by what Name I would be distinguish'd . Know then , that , I am he that am , I am Being it self . This therefore must express the Essence , and consequently this must be the Formal Conception and Idea of God. XVI . But this must be further explain'd , before it be further confirm'd . In order to which , I consider , that as , in every particular order or kind of Being there is a Universal Nature , under which all singulars are comprehended , and whereof they all partake : as for instance , there is the Nature or Essence of a Circle or Triangle in common , as well as this or that particular Circle or Triangle . So in Beings consider'd as Beings , there is Being in general , Universal Being , Being it self , or the Essence of Being , as well as this or that Being in particular . XVII . Again I consider , that all other Universals or Abstract Essences are really distinct from , and exist out of those singulars whose Essences they are . This must of necessity be allow'd , whatever the Peripatetics remonstrate to the contrary . Things must exist in Idea before they do in Nature , otherwise 't will be impossible to give an intelligible account of the stability of Science , and of propositions of Eternal Truth . But this I have already demonstrated in my * Metaphysical Essay , and shall have an occasion further to discourse of it when I come to treat of the Omniscience of God. Here therefore supposing it , I say , That as all other Universals or Abstract Essences are really distinct from , and exist out of those Singulars whose Essences they are ; so in like manner there is Being it self , or the Essence of Being , really distinct , and separately existing from all particular Beings . XVIII . And now that the Essence and Idea of God does consist in this Being it self , or this Essence of Being , will be further confirm'd from this Consideration , That as all other Universal Natures or Essences are nothing else ( as I have already elsewhere , and shall hereafter again prove ) but the Intellect of God , which as variously imitable , or participable , exhibits all the general Orders and Natures of things ; so this Being it self , or this Essence of Being , what can it be else , but the very Essence of God , containing in it the whole Plenitude and Possibility of Being , all that is , or can be ? XIX . And that this is the true Idea and Essence of God , to be Being it self , is further plain , because 't is the first conceivable in God. For the proof of this , That it is the first conceivable in God , I might appeal to experience . For , let any Comtemplative Person try whether this be not the first thing he conceives when he hears the Name of God. But I demonstrate it thus . The first thing which is conceivable in God , must be the first thing that can absolutely be conceiv'd . But Being it self is the first thing that can absolutely be conceiv'd . Therefore Being it self is the first thing which is conceivable in God. XX. The Assumption , I suppose , will pass unquestion'd with all . For what can we possibly conceive before Being it self ? The Proposition I prove thus . God is the first ; or , there is nothing before God And therefore the first thing which is conceivable in God , must be the first thing that can absolutely be conceiv'd . Otherwise there would be something before God , which is against the supposition . The conclusion therefore follows , That Being it self is the first thing which is conceivable in God ; and consequently , that the true Idea God , is Being it self ; which was the thing to be proved . The Vse of this to Devotion . IF then God be Being it self , there is Infinite reason why we should Love , Fear , Reverence , and Adore him . For what an inlarged , indeterminate , transcendental , universalized thing is Being it self ! There is a vast Amplitude in the degrees of particular Beings , and inconceivable almost is the disproportion between an intelligence of the highest order , and a peice of dead impoverish'd matter . But what is this to the disproportion between the highest particular Being , nay all the particular Beings that are or can be , and Being it self ? This is that which truely is , all other things are but shadows and phantasms . Being it self is its own Basis and Foundation , the great contrariety to nothing , the steddy and inmost support and establishment of all things that have Being , and the fountain of all that can be . 'T is an Ocean without a Shore , a depth without a bottom . In short , 't is such an immense Amplitude as a Man cannot duly think of without the profoundest impressions of awe and reverence , humility and self-annihilation , love and wonder , fear and great joy . The Aspiration . O Thou whose Name is Iehovah , who art the very Essence of Being , who art Being it self , how can I ever sufficiently Love , Fear , Reverence and Adore thee ! Thou art above all the Affections of my Heart , all the motions of my Will , yea and all the conceptions of my Vnderstanding . No sooner do I begin to think of thee , but I am plunged beyond my depth , my thoughts are all swallow'd up and overwhelm'd in their first Approach to thy Essence , and I shall sooner lose my self than find thee . O dreadful Excellence , I tremble to think of thy Essence , my soul turns her self from thee , She cannot look forward , She pants , She burns , She languishes , is beaten back with the light of thy Glories , and returns to the familiarity of her own Darkness , not because She chuses it , but because She is Weary . O soveraign greatness , how am I impoverish'd , how am I contracted , how am I annihilated in thy Presence . Thou only art , I am not , Thou art all , I am nothing . But 't is well , O my God , that I am nothing , so thou art all ; 't is well I am not in my self , so I am in thee . O Being it self , 't is in thee that I live , move , and have my being . Out of thee I am nothing . I have nothing , I can do nothing . I am but little and inconsiderable with thee , and what then should I be without thee ? To thee therefore I devote and dedicate my whole self , for I am wholly thine . I will ever live to thee , since I must ever live in thee . And oh let my Beloved be ever Mine , as I am , and ever will be His. Amen . Contemplation II. That God is a Being absolutely Perfect , proved from the Preceding general Idea of God. I. FRom the Essences of things slow all their Attributes and Perfections . Having therefore in the preceding Contemplation fix'd the Essence and Idea of God in Being it self , I shall now in the first place hence deduce that he is a Being absolutely perfect . This has been hitherto taken for the very formal conception and Idea of God , and accordingly has been made the ultimate ground and foundation to prove all his other Perfections , but has rather been supposed than proved it self . But now I make this the first general Attribute of God , to be a Being absolutely Perfect : The proof and deduction of which from his Idea is the concern of the present Contemplation . II. Let us therefore reassume the Idea of God , which if we attend to , we shall discern that absolute perfection is vertually involv'd in it , and consequently that God is a Being absolutely Perfect . The Idea of God , as we have shewn , is Being it self . Now I consider in the first place that Being it self contains in it all the degrees of Being , and consequently all possible Perfection . The Argument in form runs thus . Whatever has all the degrees of Being has all Perfection . But Being it self has all the degrees of Being . Therefore Being it self has all Perfection . III. The proof of the first proposition will depend upon this , that Perfection is nothing else but degree of Being . If this be once made out , then it plainly follows that whatever has all the degrees of Being has all Perfection . Now to prove that Perfection is nothing else but degree of Being , I consider first that all Perfection is by Addition . For the more Perfect any thing is , the more it has . But now all Addition is by the Accession of something that really is . For nothing , though never so often repeated , will add nothing . And therefore Perfection is nothing else but a further degree of Being . IV. This I confirm by considering further that every thing is perfect just so far as it is , and according to the mode of Being , so is the mode of perfection . Thus vertue is no otherwise the perfection of a Man than as he is vertuous , nor strength than as he is strong . And so in all other instances according as any thing is , so is its Perfection . And so on the contrary , all imperfection is want of Being , and every thing is just so far imperfect as it is not , some way or other . Now if every thing be so far perfect or imperfect respectively as it either is , or is not , then it clearly follows that perfection it self is nothing else but degree of Being . V. Again I consider , that 't is impossible that perfection should be any thing else but degree of Being . For there is nothing in the world but Being . If therefore one thing be more perfect than another , it must be , it can be for no other reason but because it has more degrees of Being , there not being any thing else whereby it may exceed . For I think the case is here as in Numbers . One number excceds another not by any vertue or quality of another kind , but only by the multiplication of the same units . And so one Being exceeds , or is more perfect than another , not by any thing which is not Being , but only by having more units or degrees of Being . Bare , meer Being is as 't were an unit , the lowest perfection ; and the only way to make it more perfect is multiplication , by adding to it more of the same units . And consequently perfection is nothing else but degree of Being . VI. This Proposition being sufficiently clear'd , that Perfection is nothing else but a Degree of Being , and consequently the other , that whatever has all the degrees of Being has all Perfection ; let us now consider whether Being it self has all the Degrees of Being . That it has so , will thus appear : Being it self is indeterminate in being , and consequently has all the degrees of Being . The Argument reduced to Form is this : Whatever is indeterminate in being has all the Degrees of Being . But Being it self is indeterminate in being : Therefore Being it self has all the degrees of Being . VII . And first , that whatever is indeterminate in being has all the degrees of Being is certain , for the whole Power and Plenitude of Being can be but indeterminate or infinite , there is nothing beyond that , and therefore that which is indeterminate in being , is adequate to the whole Power and Plenitude of Being ; and consequently has all the Degrees of Being . VIII . And now that Being it self is indeterminate in being is as certain . For what should bound it . Nothing can be bounded but by something that is before it : Which I thus demonstrate . To bound or limit a thing is to give it such a definite portion of Being and no more . Now to give such a definite portion of Being and no more , implies giving of Being Simply , and that is the same as to be a Cause , and every Cause is before the effect , and consequently nothing can be bounded but by something that is before it . But now what is before Being it self ? Being it self is the first thing that can be conceiv'd : And therefore as that which is First in any kind , cannot be bounded by any thing in that kind , so Being it self , which is Absolutely First , cannot be bounded by any thing at all , because 't is before all things . Indeed this or that particular Being may well be bounded , because it partakes so much and no more of Being it self , or the Essence of Being . But Being it self having nothing before it from whence it might receive limits , must of necessity be unlimited in being , and consequently have all the Degrees of Being . IX . And that Being it self has all the Degrees of Being , I further deduce from this Consideration ; All Absolute and Universal Natures or Essences , have all the Perfection of their respective Orders and Kinds . And it cannot be otherwise , since they are abstracted from particular Subjects , whose deficiency in receiving is the ground of all that defect and imperfection which is in all Concrete Entities . Thus this or that particular Musical Composition , or this or that particular Vertuous Man , are of a limited excellence , because they partake of Harmony and Vertue to such a certain Measure . But now suppose Harmony it self , or Vertue it self , should exist Separately in the very Essence , they would necessarily have all the possible degrees of Harmony and Vertue . And accordingly 't is as reasonable to conclude that Being it self has all the degrees of Being . Whence it follows , that Being it self has all Perfection , and consequently that God , who is Being it self , is Absolutely perfect . X. Now if to this it be Objected , That those things which only are , are the most imperfect , and that therefore Being it self is most imperfect ; and that therefore if God be Being it self , he will be so far from being Absolutely Perfect , that he will be the most imperfect Being of any . I answer , That if those things which only are , were therefore imperfect because of the imperfection of Being Absolutely , as the Objection supposes , the Consequence would then be as is objected . But they are therefore only imperfect , because they partake of Absolute Being , according to its most imperfect degree , which is only to exist . They are not therefore imperfect as they are , but as they are not . As they are they are Perfect , for to be is to be so far Perfect , and to be Absolutely is to be Absolutely Perfect . God therefore who Absolutely is , is Absolutely Perfect . XI . The same Conclusion I further demonstrate by this Order or Reasoning : That must needs be Absolutely Perfect which has no imperfection : All imperfection is want of Being , and therefore that must needs have no imperfection which is utterly removed from not being , and that must needs be utterly removed from not being which has all Being , and that must needs have all Being , which is Being it self ; and therefore that which is Being it self must needs be absolutely Perfect ; God therefore who is Being it self , is also an absolutely Perfect Being . Which was the Proposition to be proved . The Vse of this to Devotion . IF then Perfection be only degree of Being , and if God be Infinite in Being because being it self , and consequently has all the degrees of Being , and consequently all Perfections , it will hence follow , that we own and acknowledge this absolute Perfection of his by a suitable exercise of all our Powers and Faculties . For this is but strict Justice . And that therefore we contemplate his Superlative Excellence with the deepest Awe , Reverence , and Admiration ; that we love and desire him with the full bent and spring of our Souls ; that we fix and concenter upon him all our Passions and Affections ; that we make him our end and center , the center of our desires , and the end of our actions ; that we despise our selves and the whole Creation in comparison of him ; and that lastly we so study to please this absolutely Perfect Being , that we may at last be admitted to the glorious communications of his Infinite Perfections . The Aspiration . MY Lord and my God , with what awful apprehensions do I contemplate thy Perfections ! how am I struck , dazled , and confounded with the light of thy Glories ! Thy Being standeth like the strong Mountains , and thy Perfections are like the great deep . How can I think of thee without wonder and astonishment , and how can I think of any thing else but thee ! O thou Circle of Excellency , thou endless Orb of Perfection , where shall I begin to love thee ? Thou art altogether Lovely ; oh that I were also altogether Love. My God , I desire nothing but to love thee , and to be loved by thee . Thou art all Fair , my Love , there is no spot in thee . My beloved is Light , and in him is no Darkness at all ; Let him therefore kiss me with the kisses of his mouth , for his love is better than wine . My Great God , how do I despise my self and the whole Creation when I once think upon thee ! Whom have I in Heaven but thee , and there is none upon Earth that I desire in comparison of thee . Thou alone dost so fill my Thoughts , so ravish my Affections , that I can contemplate nothing but thee , I can admire nothing but thee , and I can love nothing but thee . Nor do I think my Soul straiten'd in being confined to thee , for thou , O my God art All. O my God , I have lookt for thee in holiness , that I might behold this thy power and thy glory . I can now see it but in a Glass darkly , but thou hast told us that those who are pure in heart shall hereafter see thee face to face . Grant therefore I may so love fear , and serve thee here , that I may behold thee , and enjoy thee , as thou art in thy Infinite Self , for ever hereafter . Amen . Contemplation III. That therefore all the Perfections of particular Beings exist in God , and that after a more excellent manner than they do in particular Beings themselves . I. IN the preceeding Contemplations it has been shewn , that the Essence and Idea of God consists in Being it self , and that therefore God is a Being absolutely Perfect . I now further consider , that from the same ground it may be concluded , that all the Perfections of particular Beings exist in God , and that after a more excellent manner than they do in particular Beings themselves . And first that all the Perfections of particular Beings do exist in God. II. This I collect thus from the Idea of God. If Being it self be therefore absolutely Perfect because it has all the degrees of Being , as has been proved , then by the same proportion it plainly follows , that if Being it self has all the degrees of Being that are in all particular Beings , it must have all the Perfection that is in all particular Beings . This consequence I say is undeniable , because Perfection is nothing else but degree of Being . And that Being it self has all the degrees of Being that are in all particular Beings , might be sufficiently concluded from this , That it has all the degrees of Being Simply and Absolutely ; which was proved before . But I further infer it thus : III. Being it self is the cause of all particular Beings , for all particular Beings are what they are by partaking of Being it self : And if Being it self be the cause of all particular Beings , then it must be also the cause of all the degrees of Being that are in particular Beings , for these can no more rise up into act from themselves , than the particular Beings themselves can . And if Being it self be the cause of all the degrees of Being that are in particular Beings , then it must have in it self all those degrees ; for nothing can communicate what it has not . The short is , Whatever is in the effect must pre-exist some way or other in that cause upon which it wholly depends . But now if Being it self be the cause of all the degrees of Being that are in particular Beings , then particular Beings wholly depend upon Being it self ; and consequently whatever Perfection is in particular Beings , must exist in Being it self , which was the first proposition to be proved . IV. The next is , That the Perfections of particular Beings do exist in God after a more excellent manner than they do in the particular Beings themselves . For the Prerogative of God above his Creatures does not consist meerly in this , That there are more Perfections in God than he ever did , or will , or can communicate to his Creatures , but that he has also those very Perfections which they have in a more eminent manner . V. There is indeed a great deal of Perfection and Beauty in the World , enough to affect the Curious with the greatest Pleasure , and the Religious with the greatest Devotion . And therefore St. Austin discoursing upon that place of St. Paul to the Romans , where the Gentiles are said to know God , but yet not to glorifie him as God ; Whence could they know him ? says he , From the things which he has made ? For do but ask the Beauty of the Sea , ask the Beauty of the dilated and diffused Air , ask the Beauty of the Heavens , ask the Order of the Stars , ask the Sun clarifying the Day with his Brightness , ask the Moon tempering the darkness of the following Night with her Splendor , ask the Animals which move in the Waters , on the Earth , and in the Air. The Souls which lie hid , the Bodies that are perspicuous , the visible things that are to be govern'd , and the invisible Governors ; Ask all these , they will all of them give Answer , Behold , look upon us , we are Fair. Their Beauty is their Confession . Who made these Mutable Fairs , but the Immutable Fair ? But he that would be more sensibly affected with the Beauty of the Universe , let him consult that excellent Draught which the Roman Orator has given of it , which I take to be as fine a Description as ever was made , either by his , or any other Pen. VI. And 't is highly reasonable , that there should be a great deal of Beauty in the Creation , since the World was made by him who is Being it self , and consequently Beauty it self , and who must needs imprint his own likeness upon the things which he has made . For if God must have all the Perfections which are in the Creature , then God can communicate no other Perfections to the Creature than what he has himself , ( he himself having all ) and consequently the Creature must partake of the likeness of God. And therefore it may be said , That God made not only Man , but the whole World , in a larger sense , after his own Image : and as Art imitates Nature , so Nature imitates God. The short is , If God has All of the Creature , then the Creature must have something of God , and therefore must in some degree resemble him . And says Plato in his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He would have all things come as nigh himself as might be . And to the same effect Aquinas , Res omnes Creatae sunt quaedam imagines primi Agentis ; All craated things are certain Images of the first Agent . VII . But tho' Nature imitates God , yet it happens here , as in most other imitations , the Extract comes far short of the Original . God does not only excel the Creatures in having degrees of Being , which he will not , cannot communicate to them , but also in having their Perfections in a more excellent manner than they have themselves . Thus that Beauty which charms the Eyes of the Amorous , exists more excellently in God than in the sweetest Face which they admire . And that Harmony which dissolves the Soul into Raptures and Extasies , has a much more perfect Existence in God than in the most agreeable Sounds that can possibly conspire together . The Creature is very unlike God , even where it resembles him , and accordingly the Scripture sometimes makes mention of a likeness that is between God and his Creatures , as when it says , Let us make man after our own likeness . Again at another time it utterly disowns it , as when it says , To whom then will ye liken God , or what likeness will ye compare unto him ? VIII . And that things should thus fall short of God , even in that very respect wherein they resemble him , is no more than what Reason will conclude necessary . For God being the very Essence of Being , or Being it self , and therefore indeterminate in Being , and therefore also in Perfection , it follows that he has not only all Kinds of Perfection , but that every Kind of Perfection which he has must needs be as excellent as is possible in that Kind . Thus for instance , The Beauty that is in God must be as perfect as 't is possible for Beauty to be , and so the Harmony that is in God must be as perfect as 't is possible for Harmony to be . That is in other words , The Beauty which is in God must be Beauty it self , and the Harmony which is in God must be Harmony it self . IX . But now 't is impossible that things should exist in the Creature after such a rate as this . As they are not Being it self , but Particular Beings , so every Perfection that is in them is not that Perfection it self , in the Abstract , but only Particular , Derivative and Concrete . They are Beautiful and Harmonical , but not Beauty it self , not Harmony it self . Beauty it self can no more be Communicated to the Creature than Being it self can . All the Essences and Abstract Natures of things are in God , or rather the very same with God ( as I shall shew when I consider the Omniscience of God ) and they are but One , they cannot be Communicated , or Multiplied . Their Images indeed may , but they themselves cannot , for they are the same with God. There may be many Beautifuls , or Particular Beauties , but there can be but one Beauty it self . X. The Beauty therefore that is in the Creature is only a slender Shadow or Reflection of that Beauty it self which is in God , who is the Idea or Essence of Beauty . And as it is Derivative from it , so it exists continually by it , and in it , and is every way as much depending upon it as the Reflexion in the Glass is upon the Face whose Reflexion it is . And as Beauty has a more excellent way of existence in the Face it self , than in the Glass , so has it a far more perfect way of subsisting in God than in any Face or thing whatsoever . For all things are Reflections from him , and the whole Creation is but as 't were one great Mirrour or Glass of the Divinity . XI . I end this Contemplation with a very remarkable passage to this purpose out of St. Austin . Tu ergo Domine fecisti ea qui pulcher es , pulchra sunt enim . Qui bonus es , bona sunt enim . Qui es , sunt enim . Nec ita pulchra sunt , nec ita bona sunt , nec ita sunt sicut tu Conditor eorum , cui Comparata , nec pulchra sunt , nec bona sunt , nec sunt . Thou therefore O Lord hast made these things , who art fair , for they are fair . Who art good , for they are good . Who Art , for they are . But neither are they so fair , neither are they so good , neither are they so as Thou their Maker , in Comparison of whom , they are neither fair , nor good , nor are they at all . The Vse of this to Devotion . THis may be very much improv'd to the advantage of Devotion . For the great Let to Devotion is our Love of Particular and Sensible good . 'T is a Charge that may be fasten'd upon the best of us all , more or less , that we are Lovers of Pleasure more than Lovers of God. And the Love of Pleasure Naturally alienates us from the Love of God. And therefore says St. Iohn , Love not the world , neither the things that are in the world . And to shew the great inconsistency that is between the Love of the World and the Love of God , he further tells us , If any man love the world , the love of the Father is not in him . But now if we could be but once perswaded that all the Perfections of Particular Beings exist in God , and not only so , but after a more excellent manner than they do in Particular Beings themselves , we should certainly be very much taken off from the love of Particular and Sensible good ; we should not be such gross Idolaters as we are in adoring Created Beauty , but should adhere to God with more Unity and intireness of Affection . Sure I am that there is great Reason we should do so , when we consider , that let the good of the Creature be never so Charming , the very same we may find in God with greater Perfection . We can propose nothing to our selves in the Creature , but what God has more perfectly and more abundantly . To what purpose then should we go off from him , since Change it self can give us no variety , and we can only Court a New Object , not find a New Happiness . The Aspiration . NO , My Fair Delight , I will never be drawn off from the Love of thee by the Charms of any of thy Creatures . Thou art not only infinitely more excellent than they , but hast their very excellencies in a more perfect manner than they have or can have . What Temptation then can I have to leave thee ? No , O my Fairest , I want Temptation to recommend my Love to thee . 'T is too easie and too cheap a fidelity to adhere to thee , My first Love , when by Changing I can gain no more . Thou , O Soveraign Fair , hast adorn'd thy Creation with a Tincture of thy Brightness , thou hast shin'd upon it with the light of thy Divine Glory , and hast pour'd forth thy Beauty upon all thy Works . But they are not Fair as Thou art Fair , their Beauty is not as Thy Beauty . Thou art Fairer , O my God , than the Children of Men , or the Orders of Angels , and the Arrows of thy Love are Sharper than theirs . They are indeed , My God , thy Arrows are very Sharp , and were we not too securely fenc'd about with our thick Houses of Clay , would wound us deeper than the Keenest Charms of any Created Beauties . But these every day Wound us , while we stand proof against thy Divine Artillery , because these are Sensible , and thine only Intelligible , these are visible to our Eyes , thine only to our Minds , which we seldome convert to the Contemplation of thy Beauties . But , O thou Infinite Fair , did we but once taste and see , did we but Contemplate thy Original Beauty , as we do those faint Images of it that are reflected up and down among our fellow Creatures , as thy Charms infinitely exceed theirs , so would our Love to thee be Wonderful , passing the Love of Women . Contemplation IV. Of the Attributes of God in general ; particularly of the Vnity of God : which is proved from his Idea . I. COncerning the Attributes of God in general , I have no more to offer than what is commonly taught in the Schools ; from which I find no reason to vary , and of which this I think is the summ and substance , first , That the Essence of God is in it self , one only general , simple and intire Perfection , and that therefore the Divine Attributes are not to be consider'd as Accidents really distinct from the Divine Essence , and if not from the Divine Essence , then not from themselves neither . II. But however , Secondly , Since this Divine Essence which in it self is one and the same general Perfection , does exert and display it self variously in its Operations , by reason of the Diversity of Objects , the Attributes of God are by us conceiv'd distinctly . Not that they are so in respect of God , with whom they are really one and the same , and consequently so also among themselves , but only with respect to our manner of conception . III. For , Thirdly , The Essence of God displays it self variously ( as was observ'd before ) according to the diversity of Objects . But now the narrowness of our Faculties will not permit us to represent such a various and manifold display of Perfection in one , simple and adequate conception . We are fain therefore to supply this defect , by framing several inadequate conceptions , whereby we represent God partially and imperfectly ; and which we found upon his different Operations ; every one of which is conceiv'd as proceeding from a different Perfection in God , corresponding to that particular Operation . IV. Now tho' this diversity be not real with respect to God , who is one and the same Nature , without composition or complication of Being , but only with respect to variety of Objects and Modes of Operation , yet this is a sufficient ground for distinct conceptions ; every one of which may admit of a peculiar definition or explication . The summ is , The Attributes of God are all one and the same as to the thing signifi'd , but not as to the manner of signification . Or , to word it more Scholastically , they may be mutually affirm'd of one another in sensu identico , but not in sensu formali . And thus must we be contented to think and talk of God while we see him here in a Glass darkly , till he shall reveal himself to us more perfectly , and we shall see him as he is , and know him as we our selves are known . V. This being premised concerning the Attributes of God in general , I proceed now to Contemplate some of those particular Attributes of his , which may derive the greatest influence upon our Piety and Devotion . And among these , I first consider the Vnity of God , by which I understand not a Generical , or Specifical , but a Numerical Vnity , in opposition to Plurality or Multiplication . That is , That there is One , and but One Onely God. VI. The Vnity of God has been ever more question'd than his Existence , and there have always been more Polytheists than Atheists . But for my part , I should sooner be an Atheist than a Polytheist , for I think it a greater absurdity , that there should be more Gods than one , than that there should be none at all . And I can't imagine how such a wretched absurdity as Polytheism should ever obtain so much as it has both in the Gentile and Christian World , since without the assistance of any other considerations , it may abundantly be refuted and concluded impossible from the very Idea and Formal conception of God. VII . The Idea of God , is Being it self , and Being it self can be but One ; which I thus demonstrate . Whatsoever is Infinite in Being , can be but One , but Being it self is Infinite in Being ; therefore Being it self can be but One. That Being it self is Infinite in Being , we have prov'd in the Second Contemplation . The Proposition , That whatsoever is Infinite in Being can be but One , is plain . For if there were more Infinites , one must be distinguish'd from another , otherwise they could not be more : for not to be distinguish'd , is to be the same . And if one must be distinguish'd from another , then one must have some degree of Being which the other has not ; For by what else can any thing be distinguish'd ? And if one must have some degree of Being , which the other has not , then to every one of these supposed Infinites , some degree of Being must be wanting namely , that whereby they are destinguish'd . And if so , then none of them would be infinite in Being . Therefore Plurality of Infinites in Being , is a contradictious self inconsistant Notion , and such as cannot be admitted by any person that knows what he affirms . VIII . But further , Being it self has all the degrees of Being , as all other Abstract and universal Natures have all the perfection of their respective Orders . But now what has all the degrees of Being cannot possibly be multiplied . For 't is a flat contradiction that more than one should have all the degrees of Being . Indeed it may be communicated , and there may result as many Particular and Derivative Beings , as Being it self is capable of being Participated . But it cannot be multiplied , because it has all the degrees of Being . And thus 't is in all other Abstract Essences , they may be Communicated , but they can't be multiplied . Thus there may be many Particular Beauties by the various participation of Beauty it self . But suppose Beauty it self to exist , it could not be multiplied ; there can be but one Beauty it self , because it has all the degrees of Perfection belonging to its Nature . And beyond all there is nothing . IX . For to him that would add another Beauty it self , I would propose this Question . Has this superadded Beauty all the Perfection of the first , or has it not ? If not , then 't is not Beauty it self , for that is supposed to have all the Perfection belonging to Beauty . If it has , then 't is the very same with the other , and consequently 't is impossible there should be any more than one Beauty it self . And why is the multiplication of Individuals impossible , but only for this reason , because every Individual has all the Perfection belonging to that Individuated Nature . Which therefore does not admit of Plurality or Multiplication . And consequently Being it self having as much all the degrees of Being as any Individual has all the Perfection of that Individuated Nature , is no more capable of Plurality or Multiplication than any Individual is . There is therefore but one Being it self , and therefore but one God. Which was the thing to be prov'd . The use of this to Devotion . SInce then there can be but one God , as we have reason in the first place to admire and adore that universal Perfection of his Nature , which renders him uncapable of multiplication , so in the next place we may be hence admonish'd how reasonable it is that we should rest and depend wholly upon him , disclaiming and renouncing all false Gods. And that lastly , we should love him intirely and undividedly , with all our Heart , Mind and Strength , without admitting any other into Partnership or Rivalship with him : which unity and intireness of Devotion we could not maintain , were there more Gods than one . For no one could then have right to exact all our services , nor could we be obliged , or able , to direct all our services to any one of them . And much less could we do so to all , since ( as our Saviour tells us ) no man can serve even two masters . Mat. 6.24 . The Aspiration . O Thou Mighty One-All , who art too great to be multiplied , and yet too full not to be communicated , what a Greatness , what a Fulness is this of thine ! O Rich Solitude , how unlike is all Created Excellence to thine ! Other things are to be admired for their Numbers , Thou for thy oneness and singularity , they glory in their multitudes , but 't is the Prerogative of thy Perfection to be Alone . In thee , my only Centre , I rest , upon thee I wholly depend , for I have none in Heaven but thee , and none upon Earth in comparison of thee . I utterly renounce therefore all absolute Power and Supremacy besides thine , and I will fear none but thee , and obey none but thee . Thou only shalt have Dominion over me , I am only thine , and thee only will I serve . Many , O God , are the Beauties which thou hast made , and thy whole Creation is fill'd with thy Glory . There are threescore Queens , and fourscore Concubines , and Virgins without number ; But my love , my undesiled , is but one . Take then to thy self the Empire of my Heart . For all that deserves the name of Love there shall be thine . O that it were more inlarged for thy reception : But thou shalt have it all , and I will love thee with my whole Heart , though that whole be but little . O my only Delight , other Gods besides thee , and other Lords besides thee , have often usurp'd a Dominion over me . But my Heart is now fix'd , O God , my Heart is fix'd . It is fix'd upon thee , and how can it ever wander out of the Sphere of thy Beauty ! Or what Beauty is there whose influence may vye with thine ? Or how can I love any but one , when that one , and none but that one , is Infinitely Lovely . Contemplation V. Of the Omniscience and Omnipresence of God. I. THE unity of God I have demonstrated in the preceding Contemplation . And now to obviate a scruple that may thence arise , namely , how one single solitary Being should be sufficient to preside over all the Motions of the Natural , and all the Affairs of the Moral World , I thought it convenient to proceed next to some of those Attributes , which , when well consider'd , will make it plain , that this Being , though but one , is abundantly qualifi'd for the Government and Management of the whole Universe . And among these , the Omniscience and Omnipresence of God are most eminent and conspicuous , which I shall here therefore joyntly Contemplate . II. And first of the Omniscience of God. This is a most wonderful and amazing Attribute , consider it which way we will , for it denotes no lesse than a full knowledge and thorough comprehension of all the things that either are , have been , or shall be . But in the way that I shall now consider it , 't will appear clothed with peculiar Circumstances of Admiration , and is indeed a Theme more sit for the Contemplation of an Angel , than for the Pen of a mortal Theorist . Here therefore I must beg the peculiar Attention of my Reader , and above all the peculiar assistance of that Spirit which searcheth all things , yea , the Deep things of God. III. Now in treating of God's Omniscience , I shall do two things , First , prove that he is Omniscient , Secondly , represent the manner of his Omniscience . To shew that God is Omniscient , I must first consider what Knowledge is in general . Now this I define to be in short , a Comprehension of Truth . For the clearer understanding of which , the Distinction of Truth must be attended to . Truth then is either of the Object , or of the Subject . And both these are again subdivided . For Truth of the Object is either Simple , whereby a Being is really what it is . Or Complex , which denotes those necessary Habitudes or Respects , whereby one thing stands affected toward another as to Affirmation or Negation . Then as for Truth of the Subject , we understand by it either a just Conformity between the Understanding and the Object , which is Logical Truth , or between the Words and the Understanding , which is Moral Truth or Veracity . IV. The Truth with which we are here concern'd , is Truth of the Object . For to know is so to comprehend things both as to their Simple Natures , and as to their Habitudes and Relations , as to Compound what is really Compounded , and to Divide what is really Divided . To have our Understandings thus accommodated to the Respects and Habitudes of things , is Knowledge . As for Truth of the Subject in the second sense , as it signifies a Conformity between the Words and the Understanding , we have here nothing to do with it , as being altogether foreign to our present purpose . And in the first acceptation , as it signifies a just conformity between the Understanding and the Object , 't is but another word for Knowledge . For Truth of the Subject in this sense is the conformity of the Mind to Truth of the Object . And so also is Knowledge . To Know therefore , is to think of things conformally to their Simple Natures and Mutual Habitudes , or , as I first defined it , to Comprehend Truth . V. This being premised , That Knowledge is nothing else but a Comprehension of Truth , that is , the having things in the Mind with the same Relations of Composition or Divisision , as they stand mutually affected in themselves , I thus argue : That Being which Comprehends all Truth is Omniscient . But God Comprehends all Truth . Therefore God is Omniscient . The first Proposition is plain from the Definition of Knowledge . The Conclusion therefore depends wholly upon the proof of the Second ; namely , that God comprehends all Truth . VI. Now for the Demonstration of this Proposition , I desire but this one Postulatum , that there are Eternal and Necessary Truths , that is , that there are eternal and immutable Relations and Habitudes of things toward one another , by way of Affirmation or Negation . This is what , I suppose , any body will give me for the asking , tho I have no great reason to be over-thankful for it , it being a thing so very unquestionable , and withal a Proposition of this unlucky Quality , that 't is as much establish'd by the Denial of it , as by the Affirming it . For should any Sceptical Person be so hardy as to say that there is no such thing as Eternal and Necessary Truth , I would ask him this Question : Was that Proposition always true , or was it not ? If it was not always true , then there was once Eternal and Necessary Truth , and if once so ; then ever so : But if it was always True , then by his own Confession , there is such a thing as Eternal and Necessary Truth . This therefore must be allow'd . VII . It being therefore supposed that there are Eternal and Necessary Truths , the next Proposition that I shall lay down is this , that the simple Essences of things must be also Eternal and Necessary . For the proof of which Proposition I consider first , that as Truth of the Subject depends upon , and necessarily supposes Truth of the Object , so Truth of the Object Complex depends upon , and necessarily supposes Truth of the Object Simple : That is in other Words , The Habitudes and Relations of Simple Essences , depend upon and necessarily suppose the Reality of their respective Simple Essences . As therefore there can be no such thing as Truth of the Subject , without Truth of the Object , to which it may be conformable ; so neither can there be Truth of the Object Complex without Truth of the Object Simple , that is , there can be no mutual Habitudes or Relations of things as to Affirmation or Negation , without the Reality of the things themselves . VIII . For I consider that these Habitudes and Respects , as to Affirmation or Negation , wherein consists objective Truth Complex , do result from the Simple Essences , and can no more subsist by themselves than any other relations can ; for the existence of which the Schools themselves make it necessary that they have their subject and term , upon the Position of which they immediately result , and upon the destruction of which they as immediately cease . As other relations therefore cannot subsist without the existence of subject and term , so neither can these habitudes as to Affirmation or Negation , subsist without the real existence of the Essences themselves so related . IX . But this perhaps will be better illustrated by a particular Instance . Let then this be the objective Truth Complex , Two Circles touching one another inwardly cannot have the same common Centre . This is a true Proposition . But I here demand , How can it possibly have this certain habitude of Division or Negation , unless there be two such distinct simple Essences as Circle and Centre . Certainly there can be no Reference or Relation where there is nothing real to support it . X. This Point therefore being gain'd , That truth of the Object Complex depends upon , and necessarily supposes truth of the Object Simple , and that there can be no mutual habitudes or relations of Essences , as to composition and divisition , without the Simple Essences themselves : hence it will necessarily follow , that whensoever the one does exist , the other must exist also ; and consequently , if the one be Eternal , the other must be also Eternal . And thus ( to recur to the former Instance ) if this be a Proposition of Eternal Truth , viz. Two Circles touching one another inwardly cannot have the same common Centre , then the two distinct Simple Essences of Circle and Centre must have an eternal and necessary existence . The short is , there can be no connexion or relation between things that are not , or that do not exist , for being with this or that habitude to another thing , implies simple Being , and for one thing to be another , infers and supposes it to be simply . And if there can be no connexion or relation between things that are not , then also there can be no Eternal connexion or relation between things that have not an Eternal Existence . For things cannot be related before they are . But there are such Eternal habitudes and relations , therefore the simple Essences of things are also Eternal . Which was the Proposition next to be proved . XI . I know very well this is not according to the Decrees of the Peripatetic School , which has long since condemn'd it as Heretical Doctrine , to say , that the Essences of things do exist from Eternity . But I have Meditated much upon these things , and I must needs say , that I think it a very certain and very useful Theorem , and that 't is utterly impossible to give an intelligible account of the Stability of Science , or how there should be Propositions of Eternal Truth , but upon this Hypothesis . And I should be thankful to any of the Peripatetic Dissenters who would undertake to shew me how there may . XII . I know they endeavour to do it by telling us ( and 't is the only Plea they have to offer ) that these habitudes are not attributed absolutely to the simple Essences as in actual being , but only Hypothetically , that whensoever they shall exist , they shall also carry such relations to one another . There is , says the Peripatetic , only a conditional connexion between the Subject and the Predicate , not an absolute position of either . This goes smoothly down with the young Scholar at his Logic Lecture , and the Tutor applauds his distinction , and thinks he has thereby quitted his hands of a very dangerous Heresie . XIII . But now to this I return the same Answer ( for I need give no other ) that I have in my Metaphysical Essay . First , I say , that these habitudes are not ( as is supposed ) only by way of Hypothesis , but absolutely attributed to the simple Essences , as actually existing . For , when I say , for instance , that every part of a Circle is equally distant from the Centre ; this Proposition does not hang in suspence , then to be actually verifi'd when the things shall exist in Nature , but is at present actually true , as actually true as ever it will or can be ; and consequently I may thence infer , that the things themselves already are . There is no necessity , I confess , they should exist in Nature , which is all that the Objection proves , but exist they must . For of nothing there can be no affection . XIV . But , Secondly , Suppose I grant what the Objector would have , that these habitudes are not absolutely attributed to the simple Essences , but only by way of Hypothesis . Yet I don't see what he can gain by this concession . For certainly thus much at least is attributed to the simple Essences at present , that whensoever they shall exist , such and such habitudes will attend them . I say , thus much is attributed actually , and at present . But now let any Peripatetic of 'em all tell me how any thing can any way be said of that which is not . And besides , 't is a weak evasion to say that things are not related thus or thus as actually existing , but only conditionally , supposing their existence . For I deny that any thing can be any way related that does not actually exist . And 't is as good as a contradiction to say otherwise . When therefore the Peripatetick talks of a conditional connexion between the Subject and the Predicate , and that neither is put absolutely , I say , that the connexion is as absolute as it can or ever will be , and that a non-existing subject cannot have any Predicate , or be any way related . And all this I bind upon him by a principle of his own , that of nothing there can be no affection . And let him unwind himself if he can . XV. Having thus far clear'd our way by making it evident , that the simple Essences of things are Eternal . The next thing that I consider is , that since they are not Eternal in their Natural subsistencies , they must be Eternal in some other way of subsisting . And that must be in some understanding , or by way of Ideal subsistence . XVI . For there are but two conceivable ways how any thing may exist , either out of all understanding , or within some understanding . If therefore the simple Essences of things are Eternal , but not out of all understanding , it remains they must have an Eternal existence in some understanding . Which is what I call an Ideal subsistence . There is therefore another way of existing besides that in Rerum Natura , namely in the Mundus Archetypus , or the Ideal World , where all the Rationes rerum , or simple Essences of things have an Eternal and Immutable existence , before ever they enter upon the Stage of Nature . XVII . I further consider , That this understanding wherein the simple Essences of things have an Eternal existence , must be an Eternal understanding . For an Essence can no more Eternally exist in a Temporary understanding , than a Body can be infinitely extended in a finite space . Now this Eternal understanding can be no other than the understanding of God. The simple Essences of things therefore do Eternally exist in the understanding of God. XVIII . But the mode of this must be further explain'd . For it being an unquestion'd Truth , that God is a simple and uncompounded Being ; and consequently , that there is nothing in God that is not God himself : as the Schools also rightly have pronounc'd , We must not conceive these simple Essences as accidents inhering in God , or as Beings really distinct from God , this not comporting with the simplicity of the Divine Nature . XIX . These simple Essences of things therefore can be nothing else but the Divine Essence it self consider'd with his Connotation , as variously representative or exhibitive of things , and as variously imitable or participable by them . As the Divine Essence is thus or thus imitable or partakeable , so are the Essences of things distinguish'd specifically one from another ; and according to the multifariousness of this Imitability , so are the possibilities of Being . From the degrees of this Imitability , are the orders and degrees of Being , and from the variety of it , is their multiplicity . XX. The simple Essences of things , thus existing in the Divine Essence , according to these modes of Imitability and Participation , are what we are taught in the Platonic School to call Idea's . These , in the Language of the Divine Philosopher , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first Intelligibles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the measures of the things that are , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the things that truly are , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eternal patterns , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things which are always the same add unchangeable , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things that are not generated , but are always ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that were neither generated , nor will be destroyed . Concerning which , thus Cicero , Haec Plato negat signi , sed semper esse , & ratione & Intelligentia contineri . These , Plato denies ever to have been generated , but that they always are , and are contain'd in Reason and Intelligence . XXI . Further , These Essences of things , or Ideas thus existing in God , are the true and proper Objects of all Sciences , and ( if I may use the Apostle's expression in another case ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the pillar and ground of truth . These supposed , 't is easie to account for the Stability of Science , and for Propositions of Eternal Truth , but without them 't is absolutely impossible . For all things in their Natural Subsistencies are Temporary , Flux , Mutable and Corruptible , and what is so can never stand under Eternal and Immutable relations . XXII . Further , These Essences are the Specifical Models and Platforms of all the things that are in this Ectypal World. According to these Eternal Exemplars were they made ; and as is their Conformity to these Measures , so is their Perfection . For 't is impossible that God should make a World with Counsel and Design , unless he make it according to something , and that can be nothing else but something existing within himself , something in this Ideal and Archetypal World. For as Aquinas well observes , In all things that are not made by chance , the Form must necessarily be the end of Generation . But now the Agent does not act for the Form , but only as far as the Similitude of the Form is in him . XXIII . And what if I should further say , that this Ideal World , this Essence of God consider'd as variously exhibitive and representative of things , is no other than the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ths Second Person in the ever Blessed Trinity . This I think highly agreeable to Reason , for I know of no Hypothesis that would so intelligibly make out the Eternal Generation of the Son of God ; For according to this account , the Son of God must be a Substantial and Multifarious thought of God the Father , and how this may be generated , and yet be co-eternal with God the Thinker , is not very hard to conceive . Since , if an Angel had been Eternal , his thought must have been so too . XXVI . I shall add in confirmation of this Notion , a signal passage of the great Platonist Marsilius Ficinus , thus discoursing of the Eternal Generation of the Son of God. Omnis vita prolem suam , &c. Every Life first generates its offspring within it self before it does abroad without it self , and by how much the more excellent the Life is , by so much the more inwardly to its self does it generate its offspring . So the vegetative life both in Trees and in Animals generates first the Seed , and the Animal within its own Body , before it casts forth either abroad . So the Sensitive , which is more excellent than the Vegetative life , brings forth by the fancy an Image or Intention of things in it self , before it moves the Members , and forms them in External Matter . But this first Birth of the fancy , because 't is in the very Soul , is therefore nearer to the Soul than the Birth of the Vegetative life , which is not in the Soul , but in the Body . So again , the Rational life , which is more excellent than the Sensitive , brings forth in it self the Reason both of things , and of it self , as it were an offspring , before it brings it into the light , either by Speech or Action . This first Birth of Reason is nearer to the Soul than the Birth of Fancy . For the Rational Power is reflected upon its own Birth , and by that upon it self , by seeking , knowing , and loving its own act and it self , which is not done by the Fancy . So again , the Angelical life , which is more excellent than the Rational , brings forth in it self , by a kind of Divine Instinct , the Notions of it self and of things , before it discharges them upon the Matter of the World. This Birth is more interior to an Angel , than Reason is to her , because 't is neither derived from External Objects , nor changed . Wherefore the Divine life being the most eminent and fruitful of all , must needs generate an Offspring more like her self than any of the rest : and this it generates in it self by understanding , before it brings forth any thing without . God therefore perfectly understanding himself , and in himself all things , he conceives in himself a perfect Notion of himself , and of all things , which is the equal and full Image of God , and the more than full Exemplar or Pattern of the World , &c. XXV . Thus is this Notion of the Ideal World , or of the Essence of God , being variously exhibitive and representative of the Essences of things , made use of by this great Theorist , to explain both the Nature of the Second Person of the Trinity , and the Mode of his Eternal Generation . And I think it does both much better than any other , and indeed as far as conceivable by human understanding . So highly useful is this Doctrine of Idea's , when rightly understood , to unsold the profoundest Mysteries of the Christian Religion as well as of Philosophy : And so great reason had St. Austin to say , Tanta vis in Ideis constituitur , ut nisi his intellectis , sapiens esse nemo possit . There 's so much moment in Idea's , that without the understanding of these , no Man can be Wise. XXVI . And I further consider , that this is no less according to the Voice of Scripture than of Natural Reason . St. Iohn speaking of the second Person of the Trinity , says , In the beginning was the word , and the word was with God , and the word was God. He says also that all things were made by him , or according to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he further says that he is the true light , that lightens every man that cometh into the world . Now what can this signifie but this Ideal World , or the Essence of God as variously exhibitive and representative of things ? For observe , he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which here signifies the same as the inward conception or Idea , he says that he was in the Beginning , and that he was with God , and that he was God , and that all things were made by him ; Thus far it must be allow'd that the agreement is very exact . As for the last part of the character , How this can be said to be the true Light which lightens every Man that comes into the World , this I shall explain when I come to consider the Nature of Man , who as I shall shew , sees and knows all that he sees and knows in this Ideal World , which may therefore be said to be his Light. XXVII . Again , this second Person is said to be the Wisdom of his Father , to be the Character of his Person , both which expressions denote him to be the same with this Ideal World. And by him God is said to have made the Worlds : that is according to the eternal Exemplars or Platforms in this Ideal World. To which I may add by way of overplus , that noble Description of the Eternal and Substantial Wisdom given us in the 7. Chap. of the Book of Wisdom . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Breath ( or Vapour ) of the Power of God , and an Efflux ( or Emanation ) from the glory of the Almighty , a clear Mirrour ( or Looking-glass ) of his active Energory vertue , and the Image of his goodness . And what can all this be but the Essence of God as Exhibitive , the Ideal World ? Lastly , I would have it considered how what our Saviour says of himself , I am the Truth , and what the Apostles says of him , that he is the Wisdom of his Father , can be verifi'd any other way but by this Hypothesis . XXVIII . I have the longer insisted on this to shew not only the Truth of this Ideal World , and that the Essences of things have eternal Existence in it , but also how very useful this Notion is for the Establishment of the Divinity of Christ , and for the explication of his Eternal generation from the Father , which is also a further confirmation that the Notion is true and Solid . So great aguard is true Platonism against Socinianism . XXIX . Hence also we may be instructed how to understand that common Axiom of the Schools , that the Truth of every thing is its conformity to the Divine understanding . This must by no means be understood of the Mind of God as Conceptive , that is , as reflecting upon himself as Exhibitive , for the Truth of the Divine Intellect as Conceptive , depends upon its conformity with the truth of things , not the truth of things upon that . But it must be meant of the Mind of God as Exhibitive , that is , of this Ideal World , for upon this all Truth depends , and every thing , and every Proposition is so far true as 't is conformable with it . For indeed the Intellect of God , as Exhibitive is the Cause and Measure of all Truth . XXX . And , 't was for want of the help of this Notion that that Keen Wit , Discartes blunder'd so horribly in stating the dependence of Propositions of Eternal Truth , upon the Intellect of God. He saw it 't was necessary ( as indeed it is ) to make God the cause of Truth , and that truth must some way or other depend upon him . But then he makes it depend upon the Mind of God as Conceptive , and that things are so only because God is pleas'd so to conceive them . And this he carries so high , as to say , that even in a Triangle , three Angles would not have been equal to two Right ones , had not God been pleased so to conceive and make it . Now I am for the dependence of truth upon the Divine Intellect as well as he , but not so as to make it Arbitrary and Contingent , and Consequently not upon the Divine Intellect as Conceptive , but only as Exhibitive . That is , that things are therefore True in as much as they are conformable to those standing and immutable Ideas , which are in the mind of God as Exhibitive , and Representative of all the whole Possibility of Being . XXXI . Now if after all , this Ideal way of things subsisting from all Eternity in God , should seem strange ( as I suppose it will to those who are unexercised in these Contemplations ) I shall only further say , First , that it must be infinitely more strange that there should be Eternal Truths , that is , Eternal Relations and Habitudes of simple Essences , or things , without the Co-eternal existence of the things themselves so related . For what should support such Relations ? The simple Essences therefore must exist eternally , if their Relations do ? and where can that be but in the Mind of God ? XXXII . Secondly , I say that this Ideal way of subsisting , ought not to seem such a Bugbear as some make it , since 't is necessary not only for the salving of Propositions of Eternal Truth , before their Subjects exist in Nature , but even when they do . For even while things have a Natural subsistence , the Propositions concerning them are not , cannot be verifi'd according to their Natural , but according to their Ideal subsistencies . Thus we demonstrate several Propositions concerning a Right Line , a Circle , &c. when yet in the mean time 't is most certain , that none of these are to be found in Nature , according to that exactness supposed in our Demonstration . Such and such Affections therefoe do not belong to them , as they are in Nature , and therefore they must belong to them as they are in the Ideal World , or not at all . XXXIII . And if this be true in Propositions , whose Subjects exist in Nature , much more is it in Eternal Propositions , whose simple Essences have not always a Natural existence . These can no otherwise stand , but by supposing the Co-eternal existence of Simple Essences in the Ideal World. XXXIV . I shall add but this one Consideration more upon this Head , that there is no greater sign of the soundness of a Truth , than when its profest Adversaries do unawares fall in with it . And this I take to be the case here . The Schoolmen who stand devoted to the Authority of Aristotle , do notwithstanding by a kind of blind Parturiency , light oftentimes upon such Notions , which if thoroughly sifted must needs come to the same with what we have hitherto contended for . For I would fain know what they can mean else by the celebrated Glass of the Divinity ? What can this be but the Ideal World representing all the Essences of things ? And what else can they mean when they say ( as they commonly do ) of Science , that it is not of Singulars , as being flux Temporary , mutable and contingent , but of Abstract and Vniversal Natures ? What is this but in other words to confess the necessity of Eternal Essences or Ideas existing out of and before those Singulars whose Essences they are , in order to the salving the stability of Science ? Thus do these Men stumble upon Truth blindfold , but not discerning her through he veil , they let her go again . XXXV . Nay , even Aristotle himself after all his zealous opposition of Plato's Ideas has in the fourth of his Metaphysics come about to him again , and cross'd the very Road which he studied so carefully to avoid . For discoursing against the Sceptics who allow'd no certainty of Science , he first shews the ground of their mistake to consist in this , that they thought Singulars and Sensibles existing without , to be the only Objects of Science . His words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Original of these Mens mistake was this , because Truth is to be lookt for in things , and they conceiv'd the only things to be Sensibles , in which it is certain there is much of the Indeterminate Nature . Wherefore they perceiving all the Nature of Sensibles to be moveable , or in perpetual flux and mutation , since nothing can possibly be verified or constantly affirm'd concerning that which is not the same , but changeable , concluded that there could be no Truth at all , nor certainly of Science . Those things which are the only objects of it , never continuing the same . XXXVI . Thus having open'd the grounds of this Sceptical Doctrine , in opposition to it , he thus adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. we would have these Men therefore to know , that there is another kind of Essence of things , besides that of Sensibles , to which belongeh , neither motion , nor corruption , nor any generation at all . XXXVII . Observe here , that Aristotle does not deny the Consequence of the Sceptic's Argument . No , he allows if the Essences of things are not steddy and immutable , that there can be no certainty of Science . But he denys his minor Proposition , and tells him that he goes upon a wrong Hypothesis , in supposing that there are no other Essences of things but Singulars and Sensibles , in opposition to which he says , that there are other Essences of things which are immovable , incorruptible , and in generable . And that 't is upon these that all Science is founded . Now who would desire a better Establishment of Platonic Ideas , than what Aristotle himself has here given ? Let any Intelligent Person judge whether this be not a plain giving up the cause . So hard is it for a Man not to contradict himself , when once he comes to contradict Truth . XXXVIII . It being now from the Premises sufficiently concluded , that the Ideas or Simple Essences of things have an Eternal existence in God , and the manner of this their existence being sufficiently explain'd , the next advance of my Contemplation is this , that since all the Simple Essences of things do exist in the mind of God , there must also be the Repository of all their several Habitudes and Respects , these naturally arising from the other , by way of Natural Result . For as the Relations of Essences cannot exist without the Essences themselves , so neither can the Essences exist without being accompany'd with such their Essential Relations . And as before we argued from the Position of the Habitudes to the Position of the Simple Essences , so now we may as well argue from the Position of the Simple Essences to the Position of their Habitudes . XXXIX . Thus for instance , as from this Eternal Habitude , viz. that a Circle of such a determinate Circumference will have such a determinate Diameter , I may conclude , that the Essence of such a Circle does eternally exist , so again supposing such a Circle to exist , 't is as necessary it should retain such a Diameter . And so in all other instances , the Essence argues and infers the Habitude , as well as the Habitude does the Essence . For 't is here as in all other Relations which immediately result upon the position of the Subject and Term. XL. This admitted , I now consider that there is now nothing wanting to infer the Omnisciency of God. For since the simple Essences of things do all exist in God , and since these are ever accompany'd with all their Habitudes and Relations , and since these are nothing else but Truth , it follows that all Truth is in God. I say God comprehending within himself all the Ideas and Essences of things with all their possible references and Respects , comprehends all Truth , the whole field of Truth within himself , which is the same as to be Omniscient , Knowledge being nothing else but a Comprehension of Truth , as was before defined . XLI . And thus we have not only proved the Omniscience of God , but in a great measure represented the manner of it . Concerning this therefore I shall only further remarque that the manner of the Divine Knowledge is the most Noble and Perfect , that can possibly be conceiv'd . For 't is not by any derivative Phantasms , or Secondary Images of things , but per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the very immediate and essential Presence of the things themselves . He has all his Knowledge at the first hand , he sees , nay he is possest of the very Essence of things , he is the very Source and Fountain of all Truth , nay he is Truth it self . And besides , his Knowledge is all simple and uncompounded , without Reasoning and inferring , premising and concluding , for he has ever before him in one simple view the whole Field of Truth , and with one single Act of Intuition glances through the whole Possibility of Being . For this Word of God , this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the Essential Wisdom of his Father , is quick and powerful , and sharper than any two-edg'd Sword , piercing even to the dividing assunder of Soul and Spirit , and of the joynts and marrow , and is a discerner of the thoughts and intents of the Heart . Neither is there any Creature that is not manifest in his sight . But all things are naked and open unto the eyes of him , with whom we have to do . LXII . Thus is this one single solitary Being ; God , qualifi'd for the government of the World upon the account of his Knowledge . He is so also in respect of his being Present to the World he is to grovern . For he is Omnipresent , as well as Omniscient : which is the next Attribute of God , which in this Contemplation I undertook to consider . XLIII . The Omnipresence of God has been more question'd than any one of his Attributes , both among the Antients , and among the Moderns . Aristotle in his Metaphysics says that the first Mover must necessarily be either in the Centre , or in the Circle or Circumference . That is , according to him , either in the middle of the Earth , or in the Extreme Heaven . And the latter has by most of the old Philosophers been assign'd for his Residence . In the Church , the more Antient Iews confin'd him to the Temple of Ierusalem . And of late years this Doctrine of the Partial and limited Presence of God has been renew'd by Vorstius , Professour of Divinity at Leyden , who asserts that God is only in Heaven as to his Essence , and elsewhere only in respect of his Wisdom , Power and Providence . XLIV . But that God is every where Essentially Present , both in every part of the World , and also in all Extra mundan Spaces , is most certain from the very Idea of God. 'T is impossible that Being it self should be excluded from any part of Being . For every part of Being partakes of , and subsists in and by Being it self . And besides Being it self is indeterminate in being ( as was proved in the second Contemplation ) but now what is indeterminate in Being , is also indeterminate in existing , for existing follows Being as the Act of it , and to exist indeterminately is the same as to be Omnipresent . God therefore who is Being it self , is also an Omnipresent Being . XLV . Cncerning the manner of this Omonipresence of God I think I may safely determine that he is every where present , not only Vertually and Efficaciously by his Wisdom and Power , but also Substantially and Essentially . For Power and Wisdom is not any thing really different from the Essence of God. Neither can the Power of God be conceived to be any where , but his Essence must be there too . But after what special manner this Essence of God is Omnipresent , whether by way of an Infinite Amplitude and Extension , as some think , or else by way of a Point , so as to be whole in the whole , and whole in every part of the World , as others will have it , I neither know , nor shall offer to determine . Such Knowledge is too wonderful and excellent for me , I cannot attain unto it . 'T is sufficient to know , that God is so every way Immense and Omnipresent , as not to be included in any place , nor to be excluded from any . For the rest , we must say with the Psalmist , Great is the Lord , and greatly to be praised : and his greatness is unsearchable . The use of this to Devotion . THE Consideration of the Divine Omniscience and Omnipresence , is of excellent use to all the purposes of a Christian life , as well as to the Interest of Devotion in particular . I am the Almighty God , walk before me , and be thou perfect , says God to Abraham . Implying that the best Method of Perfection , was to live as in the sight and presence of God. And so the Psalmist , I have set God always before me , therefore I shall not fall . Implying , that if any thing would keep him from falling this would . For can there be any greater restraint upon our actions , any stronger preservative against sin , than duly to consider the Presence and Inspection of God ? In virtutis oculis vivendum ; so said the Ancients , We must live as in the Eyes of Vertue . They thought it an excellent expedient against Vice to have the Idea of Vertue always before one . And so no doubt it is . Nay , we see less will do , and that the Morals of Men are very much secured by living in the Eye of the World. Nay , Seneca goes lower yet , and tells us , That Magna pars peccatorum tolleretur , si peccaturis testis assisteret . A great deal of our wickedness would be prevented , if as Men were about to sin , one single witness were to stand by . But , alas , what are such expedients as these to the Omniscience and Omnipresence of God ? No consideration certainly is comparable to this . Will a Man commit Murther in the open Court , before the Face of his Judge ? Nay , shall the presence of a Child divert thee from sinning ? A Child that knows not the difference between good and evil , that wants understanding to censure and condemn what he sees , and has neither Authority nor Power to punish thee . Shall such a one deter thee from sin , and dash in pieces the frame of thy ill designs , and darest thou sin before thy God ? Darest thou do works of Darkness in the presence of him who is pure Light , and in whom there is no Darkness at all ? Darest thou rush on when the Angel of God's Presence stands in the way with a drawn Sword ? The Psalmist says , Tremble thou earth at the presence of God , and darest thou sin in his Presence ? No , thou wouldst not dare , if thou didst well consider it . 'T is a consideration , this , That if well heeded , and attended to , would give a Law to our privacies and retirements , compose the inmost recesses of our Minds , and not suffer a Thought or Passion to rebel . We should then stand in awe and not sin , and be as composed in our Closets as in a Theatre , or a Religious Assembly . For , indeed , to him that considers God as every where present , and a strict observer of him and his actions , every place is a Temple , and accordingly he will put off his Shooes from his Feet , cleanse and purifie his affections , because the place whereon he stands is Holy Ground . Thus advantagious is the influence of these two Considerations to good life in general ; as for their special usefulness to Devotion , we may hence collect , First , That we ought to have our Minds always in a Divine Frame and Temper , and always composed with the greatest Awefulness and Reverence , Seriousness , Gravity and Silence of Spirit , as being ever in the Presence , and under the direct Inspection of the Great God. Secondly , That we ought to pray to him with all Humility and Reverence , both of Soul and Body , and with an humble confidence of being heard by him where-ever we are , or however we deliver our selves , whether by Vocal or Mental Prayer . Thirdly , That we ought in our Prayers to use great fixedness and attention of Mind , without any wandrings , or impertinent mixtures of foreign thoughts , which are never more ready to croud into our Minds , than when we are at our Devotions , and yet are never so absurd as then . Fourthly , That we ever commend our Cause to God , who sees and knows all things , and be well satisfi'd with his Judgment and Approbation , when ever our Innocence is falsly charged by the World. And , Lastly , That we ought never to repine , or be discontented at the Affairs of the World , but rather trust and rely upon the All-wise conduct of him who sees from end to end , knows how to bring Light out of Darkness , and disposes all things sweetly . The Aspiration . O Lord , thou hast searched me out , and known me , thou knowest my down-sitting , and mine up-rising , thou understandest my thoughts long before . Thou art about my Path , and about my Bed , and spiest out all my ways . For , lo , there is not a word in my Tongue , but thou , O Lord , knowest it altogether . Thou hast fashion'd me behind and before , and laid thine Hand upon me . Whither shall I go then from thy Spirit ? Or whither shall I go then from thy Presence ? If I climb up into Heaven , thou art there , If I go down to Hell , thou art there also . If I take the Wings of the Morning , and remain in the uttermost parts of the Sea , even there also shall thy Hand lead me , and thy right Hand shall hold me . If I say , peradventure the Darkness shall cover me , then shall my Night be turn'd to Day . Yea , the Darkness is no Darkness with thee , but the Night is as clear as the Day ; the Darkness and Light to thee are both alike . Do thou then , O my God , so imprint the Sense of this thy Omniscience and Omnipresence upon every Faculty and Power of my Soul , that I may ever think , speak , and act as in the Light of thy All-seeing Eye , and as immediately surrounded , and intimately possessed with the Glory of thy Presence . O fill me with the profoundest Awe and Reverence , compose my levities , confirm my doubtfulness , and fix my wandrings , and make me ever satisfied with the Methods of thy Wise Providence . And when by the Meditation of this thy Knowledge and Presence , I shall learn to demean my self in any measure as I ought : grant that upon the same consideration , I may content my self with thy Divine Approbation and Allowance , whatever I am thought of in Man's Judgment . Finally , O my God , Grant I may so set thee before me here , that I may not be afraid to appear before thee hereafter . Amen . Contemplation VI. Of the Omnipotence of God. I. THE next Attribute , whereby this One God becomes qualifi'd for the Government of the Universe , is his Omnipotence . Whereby may be understood , and commonly is , a Power of doing whatsoever is possible to be done . But in this there is some difficulty , from which we must disengage our Notion . II. For , whereas every thing that is possible , is made the Object of the Divine Power , a nice enquirer may here demand , What do you mean by Possible ? For Possible has its denomination from Power , and therefore must be measured either in relation to created Power , or in relation to increated Power . If in relation to the first , then for God to be able to do all that is possible , will amount to no more , Than that he can do whatever a Creature can do . But , if in relation to the second , then for God to be able to do all that is possible , will be the same as to say , That he can do whatever he can do . Which would be a very notable discovery . And , besides , according to this measure , a Man might truly say , that God were Omnipotent ; tho' at the same time he should deny that he could Create any thing besides the present World : because he could then do all that is possible , there being nothing then but this World so denominated from the Divine Power , as Suarez rightly infers . III. To satisfie therefore this difficulty , we must find out another sense of the word Possible , than what is taken from denomination to any Power . I consider , therefore , that a thing may be said to be possible Absolutely and Negatively , from the habitude of the simple Idea's themselves , as well as from relation to any Power which may so denominate it . My meaning is , That there are some Idea's whose habitude is such to one another , that they may admit of composition : there are others , again , whose habitude is such that they cannot admit of composition , but stand necessarily divided . The first of these I call Possible , the second I call Impossible . Possible , therefore in this sense , is the same as that which involves no repugnance . And therefore , to avoid all Ambiguity , setting aside the Word Possible , I shall chuse rather to express the Omnipotence of God by calling it a Power of doing whatever involves no repugnancy or contradiction . IV. Now , that God is thus Omnipotent ( not to seek out after other Arguments ) I thus demonstrate from the Idea of God. Being it self is the proper , full and adequate cause of Being , for whatever is , so far as it is , it partakes of Being it self , as was before proved . Now if Being it self be the proper , full and adequate cause of Being , then its effect must extend to all those things which are not repugnant to the Nature and Reason of Being . For if it did extend only to some certain Ones , then Being it self would not be the proper , full , and adequate cause of Being , as is supposed , but only of this or that particular Being . And if it extends to all things that are not repugnant to the Reason of Being , then it must extend to all but not being : For not being only is regugnant to the Reason of Being . God , therefore , who is Being it self , can do all , that does not involve in it the Reason of not being ; but these are only contradictions : God therefore can do whatever does not imply a contradiction , and is therefore Omnipotent . Which was the thing to be proved . The Vse of this to Devotion . FRom the Omnipotence of God , we may take occasion to make these Conclusions . First , That we ought to revere and fear him above all the things in the World , and endeavour by the utmost services of a well-order'd life to make him our Friend , considering what a fearful thing it is to fall into the Hands of an Omnipotent Enemy . I will forewarn you whom you shall fear , says our Saviour , fear him , which after he has killed , has power to cast into hell , yea I say unto you , Fear him . Secondly , That when once we have made God our Friend , and engaged him on our side , we then fear no Created Power , whether Human or Diabolical . For if an Omnipotent God be with us , what need we care who is against us . We ought rather to say with the Psalmist , tho' I walk through the valley of the shadow of death , I will fear no evil : for thou art with me , thy rod and thy staff comfort me . Lastly , We ought upon Consideration of this great Attribute of God , to repose a firm trust and confidence in all his Promises , tho' never so contrary to the Ordinary Laws of Nature , and to the common Measures of Human Probability . Since our concern is with him , who is the God of Nature , and with whom ( as the Angel tells us ) nothing shall be impossible . The Aspiration . WIth thee , O my God , is Power and Strength , and with thee ought to be Dominion and Fear . My flesh trembles for fear of thee : and I am afraid of thy Iudgments . Thou art Terrible , O my God , as well as Lovely , but thou art also Lovely in thy very Terrour . Turn away thine eyes from me , for they have overcome me ; they have overcome me with their Dread , as well as with their Beauty ; For , as thou art Beautiful , O my Love , as Tirzah , Comely , as Jerusalem ; so art thou also Terrible , as an Army with Banners . O my Omnipotent Love , with what safety , as well as delight , do I sit under thy Shadow ! Thou hast brought me into thy Banquetting-House , and thy Banner over me , is Power as well as Love. Thy Love is stronger than Death ; what need I sear , thy left Hand is under my Head , and thy right Hand does imbrace me ; And why then should any dread approach me ? The Lord is my light and my salvation , whom then shall I fear ? He is the strength of my life , of whom then should I be afraid . O , my God , why is not my Faith like thy Power ? Thou canst do all things ; And why is my Faith limited ? Let me imitate thee , O my God , in this thy Infinity : and grant me such a Victorious , such an Omnipotent Faith , that as to thee nothing is too hard to do , so to me nothing may be too hard to believe . Amen . Contemplation VII . Of the Divine Iustice and Veracity . I. FRom the Omnipotence of God , I proceed to the Consideration of his Iustice , this being as necessary a qualification in the Governour of the whole World as the other . Now , by Justice in this place , I understand particular , not Universal Justice . And of particular Justice , not that which is Commutative ( for this has no place in God ; for , as the Apostle says , Who has first given to him , and it shall be recompensed to him again ? ) but that which is Distributive , and consists in a constant will of dispensing to every Person according to his deserts . II. This Iustice of God is the same in the moral World , as Order and Proportion is in the Natural . 'T is giving to every thing its due place and station , and disposing it according to its Nature and Condition . For as the Beauty of the Natural World arises from Proportion , so does the Beauty of the Moral World arise also from due Order and Proportion ; and as God has strictly observ'd this Rule in the making of the World , having made all things in Number , Weight and Measure , so we may be sure he proceeds by the same Standard in the Government and conduct of it , though the exactness of this latter is not so obvious to our observation , as that of the former , nor are we so well able to judge of the Moral , as of the Natural Geometry of God. III. Now that God is thus Just , always acting according to true Order and Proportion , may sufficiently be made out from this single Consideration . All Order and Proportion ( as every one I suppose will readily grant ) is , in it self consider'd , lovely and desirable . If so , then it cannot be nill'd or refused for it self , or as such . If so , then whenever it is refused , it must be refused for the sake of some other greater good . If so , then this other greater good must be , either the private interest of the Refuser , or some other Private Interest , or the Publick Interest . But neihter of these can here find any admission . It cannot be for the Private Interest of the Refuser , who is here supposed to be a Being absolutely Perfect ; and consequently not capable of proposing to himself any self-end . And cannot be for the Publick Interest , for the greatest Interest of the Publick consists in Order and Proportion . Neither can this Order be violated for the Interest of any other Private Person , because that is not a greater , but on the contrary , an infinitely less good , Order and Proportion being the good of the Publick , which is always greater than any Private whatsoever . Since therefore Order and Proportion cannot be violated by God for any of these ends , nor for its own sake , it being as such lovely and desirable , as was supposed , it follows that Order and Proportion cannot possibly be violated by God at all , and consequently 't is necessary that God should always effectually Will Order and Proportion , which is the same as to be Iust. IV. By this Justice , or Will of following Order and Proportion , God stands ingaged not to punish an Innocent Creature , or to afflict him with any evil greater than that good which he has conferr'd upon him : Within that compass indeed he may , for that is only to deduct from that Happiness , every degree of which was a free favour . But he cannot impose the least grain or scruple of evil upon him beyond the good conferr'd , without some demerit of the Creature . Much less will this Justice of God permit that he should predetermin an Innocent Creature , without respect to any Crime , meerly for his own will and pleasure , to everlasting misery . He that can make this consistent with God's Justice , or any Justice in the World , had need be a very good Reconciler . V. But now whether God's Justice obliges him to punish the Sinner , as well as not to punish the Innocent , is a thing that will admit of more question . This has been argued with great Contention between some Schools , and is too disputable to be positively determined . For my part I am more inclined to think that the Nature of God obliges him to punish sin some where or other , and that vindicative Iustice is Essential to him . VI. That it is so far Essential to him that he cannot but punish an impenitent Sinner , few I believe will question . For nothing in the World can be imagined more against Order and Proportion than that a Sinner should be pardon'd without Repentance . But further , 't is highly probable that sin could not have been , pardon'd even with Repentance , had there not also been Satisfaction made to God for it . 'T is plain de facto , that God would not remit sin without satisfaction , and that too the highest imaginable : Which makes it very probable that he could not . For is it reasonable to think that God would deliver up his only and beloved Son to that bitter dispensation , if , with the safety of his Justice , he could have pardon'd us , meerly for our Repentance , without such a costly sacrifice ? And that he could not , does not that Prayer of our Saviour argue , which he used in his Agony ? Father , if it be possible , let this cup pass from me : Which is as much as if he had said , Father if the sin of Man may be remitted any other way than by way of suffering , I desire I may not suffer . This I think is the Obvious sense of the Words . But this Prayer of his , was not granted by the removal of the Cup , and may I not thence conclude that 't was impossible it should be removed ? VII . And I further consider that God necessarily hates sin with an infinite hatred , as a thing that is diametrically opposite to his own Essential sanctity , and to those great Ends which he cannot but propose in the regulation of the universe . But how he should thus hate it , and yet not shew this his hatred by punishing it , is not easie to conceive . And besides , it seems agreeable to the Laws of Order and Proportion , that so great a Dis-harmony as Sin , should never go wholly unpunish'd , but that the Publick happiness , of which Sin is a violation , should be both repair'd , and secured by the exaction of some satisfaction . VIII . If it be said , that every one may remit as much as he please from his own Right , and that then much more may God. I answer , that Right , is either Right of Dominion , or Right of Office. From Right of Dominion , when alone , no doubt any person may remit what he pleases , but not from Right of Office , or from Right of Dominion , when joyn'd with Right of Office. Now there is great reason to believe that the exacting of Punishment for sin , is not in God a Right of Dominion only , but also a Right of Office ; that is , that God does not punish only as supreme Lord , but as a Iudge ; and as a Iudge , 't is congruous to suppose that he may be obliged to punish . Obliged , not by any Law or Power superiour to himself , but by the Essential Rectitude of his own Nature and Will : Which by obliging him to regard the Public Order and Interest , may by consequence oblige him to animadvert upon those who transgress against it . IX . And thus far of the Justice of God , whereby he deals uprightly and equally with all his Creatures , and renders to every one his own , according to their Works , good or bad , without any Partiality or Respect of Persons . The next thing I consider in God is his veracity , whereby all his words are conformable to his Mind and Intention , and all his performances conformable to his words : Whereby he most assuredly makes good all his Covenants , Promises and Threatnings , and cannot possibly deceive his Creatures any more than he himself can be deceived . X. That there is this veracity in God we may be assured from the All-sufficiency and Perfection of his Being . For all Fraud and Deceit is grounded upon Inigence and Infirmity . No Man deceives meerly for deceivings sake , but to serve a turn , to relieve a Necessity . And such a Necessity too as cannot be reliev'd any other way . For Fraud is not only a Remedy , but the last Remedy ; men never betake themselves to tricks , but when they can't compass their Ends by Plain-dealing . But now none of these things can be incident to God , who being above all Indigence and Infirmity , must of consequence be as much above all Falshood and Deceit . The Vse of this to Devotion . COnsidering then that God is thus strictly Iust , True and Faithful , 't is rational hence to conclude , first , how much it concerns us to Fear him , and to beware how we render our selves Obnoxious to this his Justice . Secondly , That we ought always to rest intirely satisfy'd in the Divine Dispensations , knowing that 't is impossible but that this Judge of the whole Earth should do Right . And lastly , That we ought readily and firmly to believe him in all the Manifestations of his Mind and Will , and particularly that we ought to repose a strong Confidence in his Covenants and Promises , being well assured that he is Faithful who has promised . The Aspiration . MY God , My Iudge , who art Righteous in all thy ways , and Holy in all thy works , I delight to think of thee , tho' I am too guilty to contemplate thee , in this thy Attribute , without Fear and Trembling . For there is Iudgment as well as Mercy with thee that thou shouldst be Fear'd . O enter not into Iudgment with thy Servant , for in thy sight shall no man living be Iustify'd . My God , how strangely Impious are they who dare say or think that the way of the Lord is not equal ! My God , I am none of those , nor will I ever be of that profane number . I will ever acquiesce in the Equity of thy Dispensations , whether I am able to comprehend it or no. For I know tho' Clouds and Darkness may sometimes be round about thee , yet Righteousness and Judgement are always the Habitation of thy Seat. I readily and firmly assent , O my God , to all the Declarations thou hast made of thy Mind and Will. I believe all thy Predictions , all thy Promises , and all thy Threatnings , that they shall be fulfill'd all in their Season . I know that nothing but Truth can proceed from thee who art Truth it self : I know that thou , O God , can'st not deceive us , O grant that we may not deceive our selves . Amen . Contemplation VIII . Of the Divine Goodness and Philanthropy . I. I shall now close up these my Considerations of God , with a Meditation upon the Divine Goodness , by which I understand a Propension of doing good to his Creatures by the Communication of his own good or happiness . But here upon my first entrance , I find my self plunged beyond my Depth . It is an immense Ocean which no Line can fathom , and where the Sight loses it self in a long boundless Prospect . This is that Attribute which in a peculiar manner adorns and accomplishes the Divine Nature , and renders it Amiable and Lovely , as well as Venerable and Adorable . This is the highest Repast of Angels , and the peculiar entertainment of Contemplative Souls , many of which who had no other guide to follow but the Clue of their own Reasonings , have long since observed that Goodness is the Principal ; and , as I may say , the Divinest Attribute of the Deity . II. This the Gentile Theology intended by making Love the most ancient of all the Gods. And accordingly we find in the Platonic Trinity ( which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the first place is assign'd to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they conceive after the manner of an immense and most pure Light , continually dissusing and Communicating its invigorative Beams . And this was that which the fine Platonist Boethius alluded to , in that celebrated and graphical description of God , when he call'd him Fons Boni Lucidus , the Lucid Fountain of Good. And there is an ancient Cabalistical Table supposed to be borrowed from the Pythagoreans , which represents in a visible Scheme the Order of the Divine Perfection , wherein 't is observable that Goodness is seated in the Supreme Circle , which they call Chether or the Crown , thereby intimating that goodness presides over , and gives Laws and Measures to all the other Attributes of God. III. And indeed it does so : For thus God's Power serves to execute the Dictates of his Wisdom , and his Wisdom is employ'd in finding out Objects , Methods and Occasions , for the exercise of his Goodness . Nay , even Justice it self , which at first seems to thwart and reprimand the inclinations of Goodness , will notwithstanding be found upon nearer inspection , sweetly to conspire and accord with it , nay ( what seems a greater Paradox ) to be one of the Instances and Exemplifications of it . For God never punishes but when Order , that is , the good of the Universe requires it , and consequently never but when upon the whole 't is best to do so . So that God's goodness will still be the Chether , the Crown of all his Perfections . IV. Plato calls God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Idea or Essence of Goodness . A very high expression . But says not the Scripture also the same ? For when it defines God , it does not say he is Wisdom or Power , but that he is Love. Not Loving , but Love it self . And our Saviour in Answer to him that call'd him good Master , tells us , There is none good but One , that is God. As if this Divinest Attribute were that Honour , of which God is said by the Prophet to be so Jealous , that he will not give it to another : not to any of the Sons of Men , no not to the Son of Man. V. And indeed God may well be Jealous of this his Honour , since goodness is that Attribute which does not only render the Deity most lovely to us , but is also most peculiarly beloved by Himself . 'T is his Favourite and darling Excellence , that which he seems most of all to delight in , and to value as the very Flower and Beauty of all his Excellence . And therefore when Moses desired to have a sight of his Glory , his Answer to him was , I will make my goodness pass before thee . VI. And how much God is in Love with this his Attribute , we may conclude from the great use and exercise of it . God has exercised his goodness more than all the rest of his Attributes , so that the Stream rises almost as high as the Fountain , and the Instances and Exemplifications of it are almost as infinite as it self . The Material Fabrick of the World is the Emanation of the Divine goodness , and who can tell how large that is , or where the utmost boundaries of it are fix'd ? Then as for the Intellectual part of the Creation , how fruitful has the Divine goodness been , and what a Numerous Progeny has it brought forth ! Who can number the Lords Host ? Thousand thousands minister unto him , and ten thousand times ten thousand stand before him . All these drink of the same inexhaustible Well of Life , of this Lucid Fountain of good ; and with perpetual Anthems of Praise celebrate the bounty of their Maker . VII . But altho those higher Orders of Spirits , who are seated near the Spring-head of Bliss , enjoy a greater share of the Divine Goodness , and being as it were in a direct Position to that All-glorious Sun , must needs drink in more plentiful and more vigorous Effusions of his Light , yet Man , the Younger Brother , seems in some respects to be the Darling of Heaven , and to be Priviledg'd with some peculiar Tokens of Favour . I shall chuse to instance in two . One is , That Man is admitted to the Grace of Repentance , and has the advantage of Second thoughts , whereas God spared not the Angels that sinn'd . The other is , That Man had the Honour to be Hypostatically United with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second Person of the B. Trinity . So that what was figuratively spoken by God in the Case of Adam , is here in some measure really verify'd , Behold Man is become as one of us ; whereas he refused to take upon him the Nature of Angels . VIII . These indeed are the two greater Lights that shine most conspicuously in the Firmament , and such as when alone consider'd , would wind up a contemplative Spirit to that Extatic Admiration of the Psalmist , Lord what is man that thou art mindful of him , and the son of man that thou visitest him ! But there are also a multitude of lesser Stars , many of which we do not observe , tho we feel and thrive under their Influence ; and those which we do we cannot number . God's Favours are too quick for our Accounts , and the Heavenly Manna falls so thick about our Tents , that we want opportunity to gather it up . IX . But that I may Sail by some Compass in so wide and boundless an Ocean , I consider that the Effects of God's goodness to Man may be distributed into these two Kinds in general , Giving and Forgiving . Those of giving again are of two sorts : Either such as are to be conferr'd upon us after our Work is done , by which I understand the Rewards of Heaven , or such as are given us by way of Earnest , or Anticipation . X. I begin with the last of these , where the first thing that offers it self to our consideration is the Collation of our Being ; which I do not understand as it is generally taken in the Schools , namely , For naked and abstract Existence , For thus to Be Absolutely has no manner of intrinsic good in it , but is only a Foundation or Capacity of a good or evil State Indifferently . And this methinks is so very plain , that I should much wonder how so many Metaphysical Heads could espouse the contrary , were it not found to be a convenient Device for the Maintenance of that absurd Paradox , that 't is better to Be , tho in Extreme Misery , than not to be ; which Proposition was also intended for the support of another , every whit as absurd , viz. That God may consistently with his Goodness and Justice , inflict eternal Misery upon an Innocent Creature . For since he may ( as all grant ) Annihilate an Innocent Creature , 't will follow that he may with less appearance of Injustice , inflict on him eternal Misery , Annihilation ( according to these mens Metaphysics ) being the greater evil of the two . And that for this notable Reason , because he that is , tho never so miserable , enjoys some good , viz. that of Existence , whereas he that is not , has none at all . XI . But now , besides that the good of Simple being , may be outweigh'd by Super-induced evils , and that then to Be all consider'd , would not be good but evil , as I could easily shew were it my present concern further to ingage in that Controversie ; I say , besides this , I do not allow the Truth of the first Assertion , that to be has any intrinsic good in it . And therefore when I begin the Catalogue of the Divine Favours , with the Collation of our Being , I do not understand by the Phrase meerly our being brought into Act indefinitely ( existence as such including neither good nor evil in it ) but our being made such certain Essences or Natures , consisting of such Powers and Faculties as are requisite to constitute such an Order of Beings as according to such a Mode of Imitability or Idea , is represented in the Divine Understanding , and which we distinguish by the Name of Mankind . XII . Now the Nature of Man involves much good and perfection in it , and consequently for God to give it Existence is an Act of Goodness as well as of Power . For tho there be ( as I suppose ) little or no deference to be paid to that popular Argument , which would derive an Obligation of gratitude upon Children toward their Parents , from their receiving their Being from them , because there is no kindness here design'd to those Persons who in the Event ( perhaps ) are profited , but before were not so much as known ; yet our case is quite otherwise , as to our receiving our Being from the Father of Spirits . For he both knew whom he was to oblige , when he gave us Being , and intended it as a kindness to us , having no Interest of his own to promote by it . Which are the two Qualifications required by Seneca , in his Book De Beneficiis , to make up the Nature of such a Benefit as shall lay an Obligation upon the Receiver . XIII . Now both these Requisites being eminently found in God , it follows that his Kindness in giving us Being , receives its Estimate from the value and excellency of the thing bestow'd , which cannot appear little if we consider , that such was the Dignity and Excellency of Humane Nature , that it occasion'd deliberation in Heaven , and was thought worthy of the Council of the Trinity . If we consider , that Man is the most Noble part of all the visible Creation , the Abstract and Compendium of the Universe . That he is a Creature form'd after the Image of the Great God , endow'd with an excellent and immortal Spirit , and resembling his Maker , as in other respects , so in some measure in this , that he can and must needs be happy both in the direct Operations of his Nature , and in the reflexive acts of Contemplation upon the dignity of his Essence . To give therefore Being to such an accomplish'd Creature as this , is ipso facto , without Consideration of any further design , a very signal act of Love and Beneficence . XIV . Another very signal instance of the Divine Goodness to Man is our Preservation , whether we consider it in the more Metaphysical way of the Schools , as that uninterrupted Influx , which they call Continued Creation , whereon we depend as Essentially as the Image in the Glass does upon the Object ; or whether we consider it after the more popular acceptation , as it denotes the Conduct and Superintendency of God's Providence , whereby he so disposes of the Events and Issues of things as either to keep off from us what would incommode our welfare , or to work out a more important good from those evils which he suffers to befal us . XV. And here it would be matter of wonderful curiosity , and pleasing astonishment , could we but discern from end to end those manifold turns and fetches , those Stratagems and Intrigues , that Plot of Providence which is engaged for our preservation through the various Occurencies of Life . Could we but see what a Labyrinth , what a Maze we tread , and what reason there is for every turning , were but our Eyes open'd ( as the Young mans were at the Prayer of Elisha ) to see the Bright Host of Auxiliary Spirits that incamp about us , to see with what care and concern the good Angels contest on our behalf against the Powers of Darkness , as the Guardian Angel of the Jews did against the Prince of Persia , and how many dangers both Gostly and Bodily we escape through their Protection , could we I say see all this — But we may be content to want the curiosity , so long as we enjoy the Benefit , and rest satisfi'd with what the Psalmist assures us of in general , that the Angel of the Lord tarrieth about them that fear him , and delivereth them . XVI . Another considerable instance of the Divine Goodness to Man , is seen in the Provision made by Providence for the necessaries and Conveniences of Life , such as Food and Raiment , and the like . This was first exemplifi'd in the Order of the Creation , wherein 't is to be observed that the Creation of Man was reserved for the work of the Sixth day , till the World was both Created and Furnish'd for his reception ; till the Heavenly bodys were prepared to guide him by their Light , and the Earth to feed him with her Fruits , and then God brings in Man into the World , like a Noble guest to a Table richly spread and set out with Delicacys . XVII . I dare not heighten this consideration so far as some do , who affirm all things to have been made meerly for the use of Man. For although ( as 't is well noted by the French Philosopher ) upon a moral account , it be of good use to say that God made all things for our sakes , it being a consideration that would serve to excite in us a greater Love and Gratitude towards him , and although in some corrected Sense it be true , in as much as we may make use of all things to some good purpose or other , either as Objects to employ our Philosophy upon , or as Occasions to Magnifie the goodness and Power of our Creator , yet to say that all things were so precisely made for us as to exclude all other purposes , besides that 't is too boldly to determin concerning the Ends of God , and to indulge a fond opinion of our selves , 't is also plainly absurd and unphilosophical , there being questionless many things in the World so far from affording any real use to Man , that they never have been or shall be so much as seen or understood by him . XVIII . However thus far we may venture to determin , and more we need not require , that God had a special regard to Man in the Creation of the World , whom he has constituted Lord of the inferiour part of it , that ( as the Psalmist says ) he cover'd the Heavens with Clouds , and prepared Rain for the Earth , and made the Grass to grow upon the Mountains , and Herbs for the use of Man. XIX . But besides this general and Primary designation of things for the use of Man , there is a more Particular and Seconday work of Providence to be observ'd in the so managing and Ordering of Affairs , that every Man may have a tolerable Portion of the good things of this Life . And this is effected not by leaving all things in Common , or giving every Man a right to every thing , for this would be of pernicious consequence , as tending both to the perpetual disturbance of the Public Peace , and to the utter neglect and Disimprovement of Nature ; but by the limits and inclosures of Property , whereby care is taken that every Man shall either have somthing of his own , or be maintain'd by the Provisions of those that have . So that some way or other God provides for every member of this his great Family , and though he does not always at our desire bring Quails , and fill us with the Bread of Heaven , yet he furnishes every one that travels in this Wilderness with a Viaticum sufficient to carry him through his Journey ; and though he does not grant him his own wish , yet he grants him that of a Wiser Man , and feeds him with food convenient for him . XX. But these are but Prefatory Favours , Dawnings of goodness , and little Essays of the Divine Love if Compared with those last displays of his Bounty , those Consummations of Kindness which attend Man in the other World , when God shall give him everlasting felicity , and make him glad with the joy of his Countenance . When he shall withdraw his hand from the Clift of the Rock , and shew him all his Glory . When he shall remove the Bounds from the Mount of his Presence , and admit him to the Comprehensions of an Intuitive Beatitude . This is that great Portion ; that Final Patrimony which is laid up for Man , and which ( as our Saviour says ) shall be given to those , for whom it is prepared . To those , who do not by their own default forfeit their Inheritance with the Saints in Light. XXI . And thus far of those effects of the Divine Goodness to Man , which are manifested by giving . The next is that of forgiving . This is that peculiar Instance of Favour , whereby Man stands distinguish'd from the rest of the Sons of God , as the great Favorite of Heaven . For though the Angels were all Partakers of God's Love and Bounty , yet 't was Man alone that was made choice of to be the Object of his Mercy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Says Nemesius . For 't was Man alone , among all Rational Beings , who had the Priviledge of being p●●don'd by Repentance . A Favour extraordinary , whether we consider the great Benefit that accrues to Man by it , in being freed from the Curse of the Law , and restored to a capacity of arriving to that Happiness , for which he was first designed , or the wonderful means of effecting it . For that God should bow the Heavens and come down , empty himself by taking upon him the Form of a Servant , and humble himself yet further , by becoming Obedient even unto Death , this is that Stupendious unutterable instance of Mercy , that Mystery of Goodness , which the Angels desire to look into , which they admire and cannot Comprehend , Sound and cannot Fathom , and which while they Contemplate , Man enjoys . The use of this to Devotion . HAving now tasted and seen in some Measure how good and gracious the Lord is , let us now apply this speculation to the advantage of Devotion . This I shall do , First , by considering what may be collected to this purpose from the Goodness of God in General ; Secondly , by the shewing how the several Instances of the Divine Goodness point out to us the exercise of several Devotional vertues . And first since God is so good a Being , and so good to Man , 't will become us in the first place to banish all superstitious slavish Fears and jealous apprehensions of him , considering that 't is more for the Honour , and more according to the Will of so Good a Being , to be heartily loved , than servilely fear'd , and that 't is Love and not Fear that has the Honour to fulfil the whole Law. Secondly , God being so Good , and having shewn so much Goodness to us , 't will highly become us in the next place to acknowledge this his Goodness by all the ways we can , especially by these Three , Praying to him , Depending on him , and Praising him . By every one of these , we acknowledge God's Goodness , either directly , or by consequence ; but most of all by the last , which ought therefore to be principally regarded . This I the rather take notice of , because 't is a thing wherein we are generally defective , for we are all apt to be more zealously affected in our petitionary Prayers , than in our giving Thanks . And the reason , I suppose , is , because our Prayers are for our selves , but giving Thanks is to God. But certainly this is a great fault , and proceeds from that root of all evil , self-love ; we ought rather to address our selves to God with more Application and Devotion in our Praises than in our Prayers . For he that Praises , glorifies God more than he that Prays ; for he that Prays , does only hope that God will be good to him , but he that Praises , does actually acknowledge that he is already so . There is more excellence in Praise than we are commonly aware of . To Believe , Pray and Trust is the work of Earth , but to Adore and Praise is the work of Heaven . But not so as to be reserv'd till we come thither . No , we must begin it here , or we shall never do it hereafter . 'T is the only retribution God expects from us for all his Goodness , to be blessed for his Blessings ; and unless we do this , we shall be guilty of the highest injustice and ingratitude imaginable , and of such a vileness , as all the Praying in the World will never countervail . But as we are obliged to act thus from God's Goodness in general , so the several Instances of the Divine Goodness point out to us the exercise of several Devotional Vertues . For example , when a Man considers God as the Author and Preserver of his Being , what inference can be more natural , than that he should present unto him himself , his Soul and Body to be a reasonable , holy and lively Sacrifice , that he should employ all his Powers and Faculties in the Service , and to the Glory of him that gave them , and love him with all his Heart , Mind , Soul and Strength ? Again , when he considers the guard which Gods Holy Angels keep over him , and the many Deliverances vouchsafed him through their Protection , What inference can be more obvious than that he rest secure under this defence of the most High , and abide with confidence under the shadow of the Almighty , that he sing Praises to God in the multitude of these his strong Mercies , and be ever mindful of that saying , Grieve not the Angel , lest he smite thee : do nothing against him , lest he forsake thee . Again , when he considers the plentiful provision God has made for him as to this life , that his Lot is fall'n to him in a fair ground , and that he has a goodly Heritage , what is more naturally to be inferred than that he offer up to God the Sacrifice of Thanksgiving , for all the Methods , Conveyances and Instruments of his Bounty , and that he trust his Providential care for his future maintainance . Again , when he considers that weight of Glory prepared for him in the other World , What can be more natural for him , than with Angels and Archangels , and all the Company of Heaven , to Laud and Magnifie his Glorious Name , and to press forward to some degrees of excellency , in the Service of him who has thus prevented him with such excesses of Kindness , such depths of unsearchable Love. Lastly , when he considers those astonishing Miracles of the Divine Mercy and condescension in the Redemption of the World , in the Assumption of our Nature , and the humble submission of our Blessed Lord to the Pains and Dishonours of the Cross , what can be more natural , than that after an Hymn of Praise and Adoration to him that sitteh on the Throne , and to the Lamb , he look upon himself now as no longer his own , but as bought with a Price ; and accordingly glorifie God in his Body and Spirit , which are God's , that he dishonour not that Nature which is made one with the Divinity , and advanced above the Seraphims ; and that lastly , he endeavour to copy out some of the imitable strokes of his Saviours Humility , and ( in the Apostle's Phrase ) let the same mind be in him which was in Christ Iesus . The Aspiration . O My great and good God , who art good in all thy Greatness , and whose chiefest Greatness is to be Good , How can I possibly think amiss of thee , distrust thee , or harbour any jealous apprehensions concerning thee ? And how unworthy should I be of this thy Goodness if I should ! But , O God , my Love , 't is my infirmity to be afraid of that Excellence which I should rather love , for my love of thee is not yet perfect enough to cast out all fear ; but blessed be thy Goodness , who in the midst of my fears and doubtful surmises art pleased to remind me of thy Nature , and to say to my Soul , as thou didst once to the dissident Disciples , It is I , be not afraid . The Voice of my Beloved ! I will therefore turn my fears to love , and love more than I ever yet feared or loved . I will also magnifie thee , O God , my King : and I will praise thy Name for ever and ever . Every day will I give thanks unto thee : and praise thy Name for ever and ever . For I have tasted and seen how gracious thou art , and I find it is a good thing to Praise thee : and that 't is a joyful and pleasant thing to be Thankful . I know , O my God , that thy Goodness is as much above my Praise , as thy Greatness is above my Comprehension . My Praises can add nothing to thee , neither can I Praise thee according to thy Goodness . But , O my God , I will Praise thee according to my strength , and I know that the same Goodness of thine , which is too great to be praised worthily , is also too great not to accept our unworthy Praises . My God , I know thou requirest from me only the Praises of a Man , but I am troubled that I cannot Praise thee as an Angel. O that I were now in Heaven , if 't were only that I might Praise thee as thy Angels Praise thee : This , O my God , I will do hereafter , my gratitude shall run then as high as theirs , and it shall be as lasting too ; it shall last as long as thy Goodness and my Being lasts ; and as thy Mercy , so my Praise shall endure for ever . THE SECOND PART . Wherein the Grounds and Measures OF DEVOTION Are Consider'd from the Nature of Man. By Iohn Norris , M. A. and Fellow of All-Souls Colledge in Oxford . LONDON , Printed in the Year MDCLXXXIX . Contemplation I. Of Man , consider'd as a Creature . I. IN Man , as thus consider'd , I find these four things involv'd , First , That he was once Nothing . Secondly , That from Nothing he became Something . Thirdly , That he was made Something , and is what he is by and from God. Fourthly , That he so depends upon Gods continual Influence for the continuation of that Being which he receiv'd from him , that should God but never so little withdraw it , he must necessarily fall back into his first Nothing . II. First , then I consider that Man was once Nothing , which is the same as to say , That once he was not , or that he was not always . This is too acknowledg'd a Proposition to need any laborious Proof , but however for satisfaction sake , I thus demonstrate it . If Man were always he would be a necessary Being . For since every thing is necessary while it is , and since there is no assignable Point of Duration wherein that which always is , is not , it follows that if man were always , he would be a necessary Being . But now that Man is not a necessary Being , I prove thus . III. Man has not his Being from himself , but from some other Being ; For if he had it from himself , he would never have limited his own Being , and consequently would have had all other Perfections as well as Existence . But that he has not is plain , because he is an Amorous and Desiring Being , and is continually reaching out and aspiring to some further Excellence , which is a certain Argument of Indigency . Whence it follows that he had not Being from himself . IV. He must therefore have it from some other Being , that is , He must therefore exist , because some other Being will have him to exist . If then the Ground and Reason of mans existing be the Will and Pleasure of some other Being , then Man must so far exist necessarily , as 't is necessary that that other Being should will his existence . Since the necessity of the Effect depends upon the necessity of the Cause : To shew therefore that Man does not necessarily exist , 't will be enough to shew that 't is not necessary that any such Being should will his Existence ; which I do thus . V. 'T is not necessary that any Being should effectually will that which is not necessarily Lovely . But Man is not necessarily Lovely ; therefore 't is not necessary that any Being should effectually will the Being of Man. The first Proposition is Self-evident . The second will be made so , by considering that necessary Loveliness is the highest degree of Loveliness , and the highest degree of Loveliness , supposes the highest degree of Excellence ; that which is lovely in the highest degree , must be excellent in the highest degree , every thing being lovely so far as it is excellent . But now man is not Excellent in the highest degree , because he aspires to higher excellence ( as was said before ) and therefore neither is he Lovely in the highest degree , and therefore not Necessarily Lovely . Which was the Minor Proposition . The Conclusion therefore follows , that 't is not necessary that any Being should effectually will the being of Man. And therefore also 't is not necessary that Man should exist , the reason of Mans existing being founded upon the will of some other Being , as was supposed . And if Man does not exist necessarily , then he did not exist always ; and if not always , then once he was not , which was the thing to be here made out . VI. The next thing to be consider'd is that Man became Something from Nothing : Which is the same as to say that he was not made out of any Pre-existent Matter or Substance . This , tho it be more strictly verify'd of the Soul of Man , which in no sense was raised into being from any pre-existent substance , but came immediately from Nothing to be what it is , yet it is also verify'd to all intents and purposes in respect of his Body , which tho it be not immediately from Nothing as the Soul is , yet Mediately it is , it being form'd not from matter eternally Pre-existing , but from Matter which once was Nothing , it being impossible that there should be any eternally pre-existing matter , or that Matter should always have been , for the very same Reason that Man could not have been always ; which having already set down , I shall not again repeat it . VII . The third thing involv'd in Mans being a Creature , is that he was made something , and is what he is by and from God. This will be thus Demonstrated . All Being is either Being Essentially , that is , Being it self , or Being by Participation . Now Being it self is God , as has been shewn before : And there can be but one Being it self , as was also shewn before . Therefore all Beings besides this one Being it self , besides God , are Beings by Participation . Now whatever is in any thing by Participation , is caused in it by that to which it Essentially belongs . Man therefore being a Being by Participation , must necessarily be from and by Being it self ; that is , from and by God. VIII . Should it be here Objected that Nothing hinders , but that a thing may be found without that which is not of the Reason or Essence of it , as a Man suppose without Learning . And that this Habitude of being caused by Being it self , or God is not of the essence of Beings , because they may be conceiv'd without it . And that therefore nothing hinders but that there may be some Beings that are not from God. To this I answer , That tho this Habitude does not make any part of the Idea or Essence of those beings which are caused , yet it is necessarily consequent to it . For to be a Being by Participation does as much vertually involve its being caused , as a Triangle involves this Affection , that any two sides of it taken together are greater than the third . So that such a Being can no more exist without being caused , than a Triangle can exist without this Affection . But whereas the Habitude of being caused , is not of the Reason of Being Simply , or as such , therefore there is a Certain Being that is not caused , which is God. IX . The same Conclusion , that Man has his Being from God , may be further proved from this Consideration , that none can possibly Create but God , The truth of which Proposition is generally founded upon the Distance that is between Being and not Being , which they say is infinite , and therefore it must require an Infinite Power to educe a thing from one to the other . But this is an obscure way of arguing , and I must profess that I do not so clearly understand it as to be satisfy'd whether it be conclusive or no ; and therefore I shall rather chuse to say , that the most universal effect must have the most universal cause . But now among all Effects , to make a thing to be Simply is the most Universal . And this is Creation , which implies not only a production of this or that Being , or of a Being according to this or that Nature or Quality , ( for this is also done in Generation and Alteration ) but also of Being Absolutely : For the immediate Terms of Creation are from not being to be , and then afterwards comes in to be this or that , thus or thus . Creation therefore is the most Universal Effect that is , and consequently it must be reduced into the most Universal Cause that is , which is God. Therefore God only can Create , therefore all Creatures are from God , and consequently Man receives his Being from no other but God. X. 'T is now further to be consider'd , that as man receives his being from God , so he depends upon God's continual influence for the continuation of it , insomuch , that should God never so little withdraw it , he must necessarily fall back into his First Nothing . For besides , that to continue in being is as much an Vniversal Effect as to make to be , and consequently must be resolv'd into the same Universal Cause , which is God. I further consider , that Being by Participation is wholly and intirely from Being it self . Now every Effect depends upon its Cause as far as it is its Cause . If a Partial Cause , then it depends upon it Partially , if an Intire Cause , than it depends upon it Intirely . Since therefore Being by Participation is wholly and intirely from Being it self , it follows that it must depend wholly and intirely upon it , and if so , then it must depend upon it for every minute of its Existence , as well as for the very first Instant of it ; otherwise it would not depend upon it wholly and intirely ( as is supposed ) there being something in reference to which it would be Independent . XI . I further consider with Cartesius , that since the Time of our Life consists of innumerable Parts , every one of which does by no means depend upon that which went before , from our existing a little before it , does no way follow that we shall exist Now. I say , it does no way follow , that because we existed a little before , we shall therefore exist now ; or that because of our existing now , we shall exist afterwards , there being no necessary Connexion between the Moments themselves , whereof our Duration is made up . If therefore we do exist in several Instants or Nows of Time , this must be from some Cause which conserves us , and as it were gives us being in every one of those Nows or Moments . But this cannot be our selves , first , for the reason alledg'd by Cartesius , because we are not Conscious of any such Power , which undoubtedly we should be , if we had it . And Secondly , because we might then have given our selves the First Now or Moment of existence as well as any of the Rest. For the First Now of Existence differs no otherwise from any of the rest but only as to Novitas Essendi , or the Newness of existing , which is only an extrinsical Relation , and such as adds nothing to the difficulty or greatness of the Effect ; which being the same on both hands , the Cause must also be of equal Force and Vertue . But we could not give Being to our selves ( as was before proved ) and therefore neither are we able to Conserve our selves in being . The Cause therefore by which we are Conserv'd in being , must be the same which gave us Being , that is , God ; without whose continued Influence we can no more go on in our Existence , than we could at First Be. XII . This I cannot better illustrate than by that dependence which an Image in the Glass has upon the Face whose Reflexion it is . The Image is not only caused by the access of the Face to the Glass , but does also so necessarily and substantially depend upon and subsist by its Presence , that at the first removal of it , it immediately vanishes and disappears . And so 't is with us , we are not only at first brought into being by God , but do also all along so depend upon his Influence for the carrying on our being through the several Distinct Moments of time , that should this Influence but never so little be withdrawn or intercepted , we should immediately sink down into our First Nothing . XIII . And were it not thus , 't would be impossible that God should ever Annihilate . For Annihilation cannot be done by any Positive Act , because the Term of Annihilation is , not being Simply . But now every Positive Act tends to being . So that even Physical Corruption is not a Positive Motion , but only in as much as at the Exclusion of one Form another is introduced by way of Concomitancy . Much less therefore can Annihilation be Positive . If therefore God be able to Annihilate it can be only by Privation , that is , by suspending that Influence upon which we depended for every Moment of our Existence ; and without which we cannot exist . And thus Iob expresses the Mode of Annihilation , when he says , O that it would please God to destroy me , that he would let loose his hand , and cut me off . XIV . As for the Particular Mode of our dependence upon God , and what this Divine Influence is whereby we are Conserv'd in being , this is a Theory much above our Capacity to Comprehend , and therefore I shall not much employ my Curiosity about it . But might I have leave to Divine , I would say , That the Creature depends upon God after some such way as the Image in the Glass does upon the Face . That this Ectypal World is only the Image or Reflexion of the Archetypal or Ideal World , and so depends upon it , and subsists by it , as all other Images do upon their Originals . And that the Presentialness of this Ideal World must be supposed to be some way or other intercepted in order to the Annihilation of either this whole Ectypal World , or of any particular Creature in it . And this seems to have good foundation in Scripture , which says , that all things are upheld , or born by the Word of God's Power , that is , by the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ideal or Archetypal World ; by whom also in the same place , the Worlds are said to have been made . The Vse of this to Devotion . GReat is the advantage that may be made hence , to the purposes of Devotion . For , first , if Man was once nothing , this lays a very proper and reasonable ground for Humility and Poverty of Spirit . 'T is usually thought a very humbling consideration , to remind a Person of the meanness of his Original . But , now , what Original can be so mean as to come from nothing ? Now this is the condition of Man. He had his Rise from nothing , and derives his Pedegree , by his Mothers side , from Darkness and Emptiness . And tho● now by the Omnipotence of his Creator he is something , yet still he holds his being as precariously as he first receiv'd it , and depends as much for his existence upon the Will of his Creator , as Light does upon the Sun. God spake the word , indeed , before he was made ; but to unmake him , he need only be silent , and not sustain him by the Word of his Power . And shall that Being be Proud which was once nothing , and needs only a meer Negative to bring him to nothing again ? No , says the wise Man , Pride was not made for man : nor furious anger for them that are born of a woman . Secondly , As this affords us grounds of Humiliation , as to our selves , so we have hence reason to adore and magnifie that Power which was so great as to be able , and that Goodness which was so great as to be willing to bring us from nothing to something . And since all this proceeds wholly from God , to whom we not only owe our beings , but our whole perseverance in being ; hence in the last place appears the great equity of giving up our whole selves , our Soul , Body and Spirit , to the Service and Glory of that God in whom we live , move , and have our being ; which , considering the great Benefit of Creation , and the Right which God thereby acquires over us , must needs be a very reasonable Service and Sacrifice . The Aspiration . MY God , my Creator , how can I be ever sufficiently humble , when I consider that I once was not ; when I consider that even thou with all thy Omnipotence can'st not reduce me to a lower degree of nothing than that from whence thou took'st me ! When I consider that I still so depend upon thee , that I cannot subsist one moment without thee ! What a vanity , what a shadow , what a nothing then am I , who once was not , and now am only because Thou art , and can no longer stand in being than supported by the Arm of thy Power ! O my God , I know not whether of the two I ought more to Adore and Magnifie , either that Power that could raise me from nothing , to be what I am , or that Goodness which could determine that Power to so strange and wonderful a Production . One deep , O my God , calleth upon another , and my thoughts are all lost and swallow'd up in both . Praise and Adoration be to thee , O my great and good God , for 't was from thy Power and Goodness that I receiv'd my Being . Thou art he that took me out of my Mothers Womb , and then also wast my hope when I hanged yet upon my Mothers Breast . I have been also left unto thee ever since I was born : thou art my God even from my Mothers Womb. My Soul still hangeth upon thee : thy right Hand does uphold me . Thou holdest my Soul in life , and sufferest not my Feet to slip . To thee then , O Father of Spirits , I give up and devote my whole self , for I am intirely from thee , intirely by thee , and therefore intirely thine . How then can I ever offend thee , or rebel against thee , with those Powers which thou hast given me , and dost still uphold and maintain in me ! My God , I will not , but as thou art he whose I am , so thou shalt be he whom I will ever serve . Free me therefore , O God , from my Passions , and make me but once my Own , and I will then ever be Thine . Amen . Contemplation II. Of Man consider'd as an Intelligent Creature . I. IN the Creation of Man there are two things cheifly to be remarked , First , The Councel and Deliberation of the Blessed Trinity , expressed in these words : Let us make man. Secondly , The immediate Pattern or Platform , according to which he was to be made , expressed in these words , In our Image , after our own likeness . Now both these denote the peculiar excellency of human Nature ; but especially the latter : for what can make more for the excellency of Man's composition , than to say , that he was made after the Divine likeness . II. This Divine likeness , not to mention any other instances of resemblance , I take to be most conspicuous in this , that as in the Divine Nature there are two Processions ; one by way of Intellect , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Word , and the other by way of Love , which is the Holy Spirit . So likwise in the human Nature there are as it were two Processions , and that of the same kind too as in the Divine , Vnderstanding and Love. By these two Noble and Divine Powers branching forth from the Soul , Man chiefly resembles God , and becomes a little Image of the Trinity . III. My business at present is only with the first of these , namely , the Vnderstanding of Man , or to consider Man as an Intelligent Creature . Here therefore I shall shew , first , the Kinds of human Knowledge ; Secondly , the Mode of it . Now , as to the Kinds of human Knowledge , I consider , that since Knowledge in general ( as was before noted ) is a Comprehension of Truth , as many ways as a Man may comprehend Truth , so many ways he may be said to know . Now a Man may comprehend Truth , either as to Simple Essences , or as to their Complex Habitudes , or as to the Dependence that is between one Habitude and another . The first of these is what we usually call Apprehension , the second is what we call Judgment , and the last is what we call Discourse . Thus we are authorized to speak by the Schools , who ascribe Judgment and Discourse to the Understanding ; tho' I am rather of Monsieur Malebranche his mind , that there is no other Operation of the Intellect but only Perception , and that Judgment and Discourse more properly belong to the Will , as being an embracing of , and an adhesion to Truth . But then , withal , it must be acknowledg'd , that there is a threefold Perception . One whereby I perceive a simple Object , without any relation which may be call'd a simple Perception . Another , when I perceive the relations of simple Essences , which may be called a Judicial Perception . And a third , when I perceive the relation that is between those relations , which may be call'd a Rational Perception . This is the whole Latitude , and full Compass of the Intellect , and that which belongs to Intellect in common , whether Human or Divine . IV. For I think it no absurdity to say , that in this sense God has Reason and Discourse . For 't is most certain that he does not only perceive the simple Essences of things , and their relations , but also the relation that is between those relations . Only there is this difference , that God perceives all this at once , with one intire simple view ; whereas Man is fain to open his prospect by degrees , by advancing step by step from one proposition to another in the field of Truth . Which , tho' it has appropriated to it self the name of Reason , yet I think it does not belong to the nature of Reason in general , but is rather an accidental defect of it , such as proceeds from the narrowness of created , or of such or such created Capacities . This must not therefore be made necessary to Reason ( that being sufficiently salv'd in perceiving the relation that is between the Habitudes of things ) but only to human Reason . V. And thus much as to the Kinds of human Knowledge . I come now to explain the Mode of it , by shewing how Man understands . This perhaps will appear a desperate undertaking at first sight , but I think the difficulty proceeds more from the prejudices of our Education than from the remoteness of the Theory . For were we not otherwise prepossest from the Principles of the vulgar Philosophy , what would be more familiar and obvious than to conclude that we see and know all things in God ? This is a Notion which I very early lighted upon , by the Natural Parturiency of my own mind , before I had consulted with any Authors that might imbue me with it . But afterwards I met with some that confirm'd me in it . For it is a Notion very frequently touch'd upon by Platonists ; by Plotinus , by Proclus , by Marsilius Ficinus , by St. Austin , by the late French Philosopher Du Hamel , in his Book De Mente Humana , and is sometimes glanced at by Aquinas himself , but by none that I know of so copiously , so purposely , and so dextrously managed , as by the incomparable Monsieur Malebranche , who , I think , has established the truth of it beyond all cavil or exception , as well as reasonable doubting . I shall therefore , for the clearing of this Argument , first give a short and summary account of what that excellent Person has meditated upon it , and then subjoin some further considerations of my own to the same purpose . VI. First then Monsieur Malebranche lays down this preparatory Position , that those Objects which are without the Soul , cannot be perceiv'd by themselves , but by the Mediation of Ideas . This Proposition is most unquestionable , taking Ideas in a large signification for Images or Representations of things . For things that are perceiv'd must be some way or other Present to the Soul , either by themselves or by the Representatives . And since they are not by themselves , they must by their Ideas . And so much is acknowledg'd on all sides . Here therefore being no Controversie , there needs no more Proof . VII . This premised , he thus proceeds . It is therefore necessary that these Ideas which we have of Objects without , should either proceed from those Objects : Or that our Mind has a Power of Producing those Ideas . Or that God should produce them with the Mind when he creates it , or that he should produce them as often as we think of any Object . Or that our Mind should possess in it self all the Perfections which it sees in things . Or lastly , that it be united to some Absolutely Perfect Being , that includes in himself all the Perfections of Created Beings . By one of these ways we must necessarily perceive whatever we perceive . VIII . The first is according to the vulgar Philosopy , which teaches that external Objects send forth certain Species like themselves , and that these Species are carried by the external Senses to the common Sensory , and that then they are resined , and spritualized by the help of that which they call Intellectus Agens , and so become Intelligible , then are receiv'd into the Intellectus Passivus , and then are actually understood . This certainly is either very profound sense , or very profound nonsense , one of the two , and is rather like the Anatomical Account how the Chyle is turn'd into Blood , than like a Metaphysical account of the way of understanding . But that this Hypothesis cannot be true , our Author shews from the impossibility of Objects sending sorth such Species , which he proves first from the Impenetrability of Bodies . Which must needs hinder that these Species which are nothing else but Corporeal effluvias , should possess the same Vbi , which yet must be , if , by them Objects are render'd visible , because the whole Medium , and every part of it , must be supposed full of them . IX . This he proves , Secondly , from the change or variation of the Species . For 't is most certain , that the nearer the Object , the greater it shews . But now what should afterwards diminish this Species , and what is become of those parts whereof it consisted , when it appear'd greater ? And what is it that so suddenly augments it , when 't is beheld through a Telescope ? X. The same he proves further from the consideration of a perfect Cube , all the Species of whose sides are unequal , and yet the sides themselves are equally square . And Lastly , he sensures it as an unconceivable supposition , that a Body should continually send forth Species every where , so as to fill every Point of such vast spaces , and yet not be sensibly diminish'd . This first Hypothesis therefore cannot be true , XI . The second is , that our Mind has a Power of Producing these Ideas . This he also shews to be false from the Absurdity that would thence follow , which is that Man would then be able to Create . The consequence he proves by shewing that these Ideas are Real Beings , because they have real Properties , and differ one from another , and represent things really different . And that they are also Spiritual Beings , and that then Man would be able to Create more Noble Entities than the Material World , which is the workmanship of God. XII . Our Author further shews that our Mind would not use this Creative Power , though She had it , from the Instance of a Painter . For as a Painter , though never so skilful , cannot represent a Creature which he never saw , and whereof he has no Idea ; so a Man cannot form the Idea of an Object , unless he first knows it , that is , unless he has an Idea of it , which does not depend upon his own will. Now if he already has the Idea of that Object , certainly he knows it , and then it is to no purpose for him to form again a new Idea of it . ' This Power therefore of Producing Ideas is given to Man in vain , therefore it ought not to be given , therefore this second Hypothesis is not true . XIII . The third is , that God produces these Ideas , either with the Mind , or whenever we think of any Object . That this cannot be true as to the first part , he shews from the Infinite number of Ideas which must be supposed in proportion to the Infinite number of things , which he exemplifies in Mathematical figures , and the Combinations thence arising . 'T is not in the first place probable that God should create so many things with every Soul ; But Secondly , suppose he should , and the Mind , were a Magazine of all manner of Ideas , yet 't would be an invincible Difficulty to shew how the Mind among such an Infinite number of Ideas , should be able , and that so readily , to pick out those which it has occasion for . It ought not therefore to be said that Ideas are Created with us . XIV . And there is as little ground to suppose that God does every moment produce in us as many several Ideas , as we conceive things . For besides that this has already been sufficiently overthrown in the other , 't is further to be consider'd , that we must then always actually have in us the Ideas of all things , seeing that at all times we can will to think of all things : Which we could not do if we had not already a confuse Perception of them , that is , unless an Infinite number of Ideas were continually before our Minds . For we can not be willing to think of that whereof we have no Idea . But we cannot have all this Infinity of Ideas at once in our selves , therefore this third Hypothesis is not true . VX . The fourth is that the Mind needs no other thing but it self for the Perception of Objects , and that by Contemplating it self and her own Perfections , She can perceive all External Objects . This is the boldest Assertion of all , and is full of Impiety as well as Absurdity . They that will maintain this must be obliged to say that the Mind of Man has in it self the Perfections of all things , since it cannot see in it self what it has not in it self , and then they would do well to consider whether this be not to make a God of the Soul ; For 't is God only who has in himself the Perfections of all things , and who therefore sees by his own Light. XVI . Having thus overthrown these four Hypotheses concerning the Mode of our understanding , Our most Ingenious Author proceeds to the remaining one , that we see all things in God. Which though it be sufficiently establish'd in the overthrow of the rest , yet he goes on to a more immediate and direct proof of it . In order to which he premises two Postulatums which he had before prov'd , First , that God has in himself the Ideas of all things . This he had before concluded from Gods creating all things , which he could not do without having in himself the Ideas of all things . And this I have also demonstrated in my fifth Contemplation , by a distinct Argument taken from the being of Necessary and Eternal Truths . The second Postulatum is that God is intimately by his Presence united to our Minds , so that God may be said to be the Place of Spirits , as Space is the Place of Bodies . These two things being supposed , it is most certain that the Mind may see all things in God , if God will be pleased to display these Ideas to her , there being then nothing to hinder it . And that 't is the will and Pleasure of God so to do , rather than create an Infinite number of Ideas in every Mind , he thus proves . XVII . First , from the general Oeconomy of the universe , wherein 't is observable that God never does that by difficult ways , which may be done by simple and easie ways : that is , God never does any thing in vain , and without Cause : When therefore God may by himself open and exhibit to us all things barely by willing that we should see those Ideas which are in him , 't is no way probable that to obtain the same end , he should produce such an infinite Multitude of Ideas as are necessary to that variety and multiplicity of Knowledge , that is in all Created Minds . XVIII . This Mode of Intelligence our Author further recommends , by considering that by this way Created Minds are placed in the greatest dependence upon God that can possibly be . For upon this Hypothesis we cannot only see nothing but what God will let us see , but we can also see nothing but what God exhibits to us to be seen . Neither can our Minds be said sufficiently to depend upon God in all its operations , if they are supposed to have all that is necessary for action , that is , to have in themselves the Ideas of all things always present . XIX . This again he more strongly inforces by an Argument taken from the Manner of our Minds perceiving all things . For we all find by certain experience that when we are minded to think of any particular thing , we first cast our eyes about upon all Beings , and then at last , adhere to the consideration of that Object , which we intended to think upon . Now 't is past all question that we cannot desire to see any Object , but we must see it already , although Confusely , and after a general kind of a way . So that since we can desire to see all Objects , now this , now that , hence it will certainly follow , that all Beings are Present to our minds . But now all Beings cannot any other way be present to the mind , but because God is present to it , who in the Simplicity of his Being comprehends all beings . The same may be further confirm'd from the Perception of Vniversals . Which the mind could not well be supposed able to represent unless it saw all Beings included in One. For since every Created thing is an Individual , no one can say that he perceives any thing Created , when he perceives , suppose , a Triangle in general . This well deserves to be consider'd . XX. Again our Ingenious Author argues from the Idea which we have of Infinite . For 't is plain that we perceive Infinites , though we do not comprehend it , and that our mind has a very Distinct Idea of God , which it could not have but by its union with God. Since 't is absurd to suppose that the Idea of God should be from any thing that is Created . XXI . He further Considers that the Mind has not only an Idea of Infinite , but that it also has it before it has any Idea of finite . For we conceive Infinite Being , barely by conceiving Being , without considering whether it be finite or Infinite . But now to conceive any finite Being , we must detract something from that general Notion of Being , which by consequence must be Antecedent . Our mind therefore perceives nothing but in the Idea which it has of Infinite . And this Idea is so far from being form'd from a Confuse heaping together of the Ideas of special Beings , as Philosophers commonly pretend , that all those Special Ideas are nothing else but Participations from the general Idea of Infinite . Even as God does not hold his Being from the Creatures , but all Creatures subsist only by him . XXII . He adds one Argument more which he thinks will go for Demonstration , with those who are used to Abstract ways of Reasoning . It is impossible that God in any of his actions should have any Principal End different from himself . This is a Common Notion with every Attentive Thinker . And the Scripture suffers us not to doubt but that God made all things for himself . It is necessary therefore that not only our Natural Love , that is , the motion which he produces in us , should tend towards himself , but that moreover that Knowledge and Light , which he bestows upon our mind should open and exhibit to us something that is in himself . For whatsoever comes from God cannot be for any other besides God. If God should Create a Mind and give it the Sun , suppose , for its Idea , or immediate Object of Knowledge , God would then make that Mind for the Sun , and not for himself . XXIII . God therefore cannot make a mind to know his Works , unless that mind do in some manner see God when it sees his Works ; so that I may venture to say , that if we did not some way or other see God , we should see nothing at all . Even as if we did not love God ; that is , if God did not continually impress upon us the love of good in general , we should love nothing at all . For since this Love is the same with our will , we cannot Love or will any thing without him , since we cannot love Particular goods but by determining towards those goods that motion of Love which God gives us towards himself . We love therefore nothing but by that necessary love by which we are moved towards God , and we see nothing but by that Natural Knowledge which we have of God. And all those Special Ideas which we have of the Creatures , are nothing else but Limitations of the Idea of the Creator , as all the motion of our Will towards the Creatures are nothing else but Determinations of that motion which is toward the Creator . XXIV . He appeals last of all to Scripture , which in divers places gives abundant confirmation to this Hypothesis . As when we are said , not to be sufficient of our selves , to think any thing as of our selves , but that our sufficiency is of God. Again , God is said to have shewn unto the Gentiles what might be known of him . Again , God is call'd , the father of lights . God is also said , by the Psalmist , to teach man Knowledge . Lastly , He is said , to be the true light , which inlightens every man that comes into the world . XXV . From all which , he concludes , that God is the Intelligible World , or the Place of Spirits , as the Material World is the place of Bodies . That these Spirits receive their Modifications , or Sensations , from his Power , and find their Idea's in his Wisdom , and by his Love are moved by all orderly motions ; and that in God we have our Life , our Motion , and our Being . According to that of St. Paul , He is not far from every one of us : for in him we live , and move , and have our being . XXVI . And thus in as short a compass as I could comprize it , have I given a summary account of what the excellent Monsieur Malebranche has at large delivered upon this Theory , of our seeing all things in God. I shall now further establish it by some other considerations of my own . XXVII . That all our Intellectual Perception is by Ideas , that is , not by the immediate presence of things themselves , but by something that intimately and immediately represents them to our mind , is a thing plain in it self , and by all so acknowledged . And that all the Idea's of things , with their respective habitudes and relations are in God , I have abundantly proved ; and also as to the manner , explained in my Contemplation of the Divine Omniscience . The thing now to be consider'd is , whether we do not see and know whatever we see and know in God ; that is , whether those Idea's which are in God , be not the very Idea's which we see , and the immediate Object of our Knowledge and Perception . XXVIII . That it is so , besides what Monsieur Malebranche has offered upon this Argument , I further prove by considering , first , That since Knowledge is comprehension of Truth , if the Truth which I comprehend be in God , and in him only , then I must be said to see and know whatever I see and know in God. This is a plain and easie consequence . And that the Truth which I comprehend is in God only , I thus make out . XXIX . The nature of Truth consists in a certain mutual respect or habitude of simple Essences one to another . But these relations which I comprehend , and which are the same with Truth , are not verified of the simple Essences , as they are in their External and Natural subsistencies , but as they are in the Divine Idea's . I deny not but that there may be relation between things in their natural subsistencies , but I say that is not the relation which I primely and directly behold when I contemplate Truth . For , first , things according to their Natural subsistencies are Temporary , and once were not , but the relation which I behold is Eternal , and was from everlasting ; and consequently cannot be the relation of things according to their subsistence in Nature . Again , the Essences of things , as to their Natural subsistence , may cease to be , but the relation which I behold is Immutable and Immortal , and will be ever the same . Again , things as they are in Nature , are not , even while they are , according to that exactness according to which we discern some certain relations to belong to them . Thus for instance , when I define a right Line to be that which lies equally between its two Points , is there , can there be any such Line in Nature to which this relation may belong ? This relation therefore is not the relation of any Line in Nature , but of a Line in Idea . And so 't is in all other instances ; the relations which we behold are not the relations of any Natural , but of Ideal Entities . These are the things which are properly related , other things are so only by accident and reductively as they come under these . And 't is the relation of these which we properly discern , and which are the prime , direct , and immediate object of our Perception , the relations of other things come under a secondary discernment , and they are only so far beheld , as they are beheld in these . XXX . And this is what the Schools themselves must of necessity come to , if they would but attend to the consequence of what they affirm , when they say , That Science is not of Singulars , but of Vniversal and Abstract Natures . For where are these Universal Natures ? Not in this Ectypal World. Whatever is here , is Singular , this or that . It must be therefore in the Ideal or Archetypal World , that is , in the Divine Nature , as exhibitive of that which is created , where these Universal Natures , which are the proper objects of Science , are to be found . And consequently , 't is in God that we know all the Truth , which we know . XXXI . And this very Notion Aquinas had once plainly light upon , however he came afterwards to lose it . For , says he , in express terms , It is necessary to say that the human Soul knows all things in their Eternal Reasons , by the participation of which we know all things . For that Intellectual Light which is in us , is nothing else but a participated similitude of that increated Light in which the Eternal Reasons are contain'd . This is almost as plain an acknowledgment of our seeing all things in God as one would wish ; and differs little or nothing from that celebrated Definition Plato gives of Knowledge , which he calls , A Participation of Ideas . XXXII . But to proceed , if the Truth which we see be not in God , I would fain know whence has it its Vnity and Identity , its Steddiness and Immutability , its Everlastingness and Perpetuity ? Whence is it that 't is alike discern'd by different minds , and by the same mind at different times ? We have nothing in our selves but what is flux and mutable , and the things without us are as mutable and uncertain as we our selves . Again , whence is it that Truth is present in all places , and that independently upon our thinking or knowing ? For , suppose all the Men and Angels in the World should suspend thinking , yet the existence of Truth would not be thereby suspended , but remain as it was before . For by thinking we do not make Truth , but only perceive it as it is in it self , by attending to that Light which shines upon us , and is intimately present with us . Truth therefore will exist and be always the same , whether we think or no ; which is a plain Argument that tho' it be in us , yet 't is nothing of ours , nor is at all dependent upon our understandings , but only upon his who is necessarily , and is in all places , and is Truth it self . XXXIII . This conclusion may be further inferr'd from the Permanency and Immutable Stability of simple Idea's . I find in my mind certain Idea's of a fix'd and unalterable Nature , such as I can neither add any thing to , or at all diminish from . Thus for instance , the Idea of a Triangle has a determinate and immutable Nature , such as is not in my power any way to alter . I can , indeed , cease to think of a Triangle , and convert my mind to the speculation of some other Figure . But whensoever I do think of a Triangle , I cannot help representing it to my mind after one and the same determinate way . Which is a certain Argument that this Idea is not of my own raising or forming , for then it would be Arbitrary , and I might vary it at pleasure ; but that 't is an absolute Nature , distinct from , and independent on my Understanding ; and , indeed , that 't is no other than the Divine Essence it self , after a special mode of Exhibition or Imitability : for nothing but God himself is absolutely Immutable . He only being that Father of Lights , in whom is no varying , nor shadow of turning . XXXIV . This , again , may be further argued , from our desire of Knowledge , and from the manner of our attaining to it . As to the desire of Knowledge , I remark this , That among all the things which are knowable , there is not one which I may not , nay , which I do not actually desire to know . But now I cannot have any desire of that whereof I have no manner of Knowledge . For desire proceeds from Knowledge , and consequently pre-supposes it . I must therefore be supposed to have already some Knowledge of all that I desire to know ; that is , I must have a confuse Knowledge of that which I desire to know clearly and distinctly . And therefore since I desire to know , or may desire to know every thing clearly and distinctly , I must be allowed to have a confuse Knowledge of every thing . But , now , how can this be , but by my having all things actually present to my mind ? And how can this be , but by my having a confuse glance of that Being in whom are all things , and who is All ? XXXV . Then as to the manner of our attaining to Knowledge , 't is a thing in the first place worth considering , How a Child comes to learn his first Language . To know a Language , is to know that such a word is to go as a sign for such a thing . Now of words there are some to which the thing that answers is material and sensible . Others , again , there are to which the things that answer are purely Intellectual . This premised , I demand how a Child comes to understand the first Language which he learns ? You will say , by frequent hearing the word repeated , when at the same time the thing is pointed to , he begins at length to collect that such a word is to go for such a thing ; and so to call a Table , a Table , and a Stool , a Stool . True , this serves well enough to explain how we may learn the meaning of such words to which something sensible answers . But this won't at all help us out in accounting for the understanding words which signifie pure Intellectual Notions . For these cannot be pointed at when I hear the word , as in the other case , because not present , nor sensible , and therefore should the word be never so often said over to me , I might indeed grow familiar with the sound , but I should never be able thence to understand that this word is to be joined as a sign to such an Idea . As for instance , should I hear this word Vertue repeated to me daily , I should in a little time come to be acquainted with the sound , so as to know it again from any other sound ; but sure were I to hear it to Eternity , I should never thence be instructed among all those Intellectual Idea's which I have , which was signifi'd by that word , neither of them being to be pointed to when I heard the sound . And yet we find by experience that Children do make a shift to find out this , and that they learn the meaning of such words whose Idea's are Intellectual , almost as soon as they do the other , and that at an Age when their observation is next to none at all . But how they come to do this is an amazing thing to consider . And truly I have no other way to solve the difficulty , but by supposing that as often as they hear such words to which the Notions that answer are purely Intellectual ; and consequently not be pointed at when the word is spoken : God then , who is never wanting in necessaries , supplies the part of the Teacher , by exhibiting such a part of the Ideal World to the mind of the Child , as is signified by such an arbritrary sign . And this exhibition being thus occasionally vouchsafed by God whenever such words are repeated , has the same effect to make the Child understand the meaning of words , whose Notions are purely Intellectual , as pointing to the sensible Object has to make him know the meaning of words which signifie things material and sensible . XXXVI . Pass we next from knowledge of words to knowledge of things . This knowledge we get and increase by Study . Now Study is nothing else , but a close application of mind to the speculation of Truth . The more intent we are in our view of Truth , the more we discover of it . And not only so , but the more intensly we speculate it , the more uniform we are in our judgments about it . The more we think , the more we come to agree in our thoughts . Now this plainly argues , that Truth is one absolute and separate Nature , independing upon our understandings ; and , yet withal , intimately and constantly present to them : For , otherwise , how could it be thus in our power at any time to apply our minds to the speculation of it ? Now , what can this one independing , and ever-present Nature be , but God ? To know Truth therefore is to know God : and Divinity is a larger Study than we are aware of . XXXVII . Further , I consider , that since God has made Man after his own Image and likeness , 't is highly rational to believe that we imitate him in our Vnderstandings ; Understanding being one of the principal parts of Man. And how can we duly imitate him in our Understandings , unless we be supposed to know and perceive after the same general way that God knows and perceives . But now the mode of the Divine Understanding , is by consulting the Ideal World , that is , himself as variously imitable and exhibitive of things . Thus 't is most certain God knew and perceived before the Production of this Ectypal World , there being then no other mode of Perception imaginable . And thus he must be supposed to perceive now and ever , there being no varying or shadow of turning in God , much less from better to worse , as it would be , should God be supposed before the Creation to know by and in himself , and afterwards by any created or foreign Ideas . It is therefore congruous to suppose that as God knows and perceives all things in himself , so Man who is after the Divine image knows and perceives all things in God. XXXVIII . Again , 't is highly rational to believe that we Know and Perceive Now after the same manner , though not in the same degree , as we shall hereafter in Heaven . As the eye sees after the same manner , though not in the same measure , by night as it does by day . For the state of Glory is not the Destruction , but only the Perfection and exaltation of the state of Nature . But now 't is certain this shall be the mode of our Vision and Preception hereafter , we shall then see all things in God , for says the Psalmist , With thee is the well of life , and in thy light shall we see light . And therefore we may with reason conclude that this is the mode of our Present Intelligence , and that now also we see Light in the Light of God. And accordingly says the Apostle , now we see through a glass darkly , but then face to face : where observe that our Present Vision does not differ from our Future as to the Object , but only as to the Degree of Charity . God is the Object of both , only now he is seen through a Glass , that is through the Veil of our Mortal Flesh , whereas then the Veil shall be remov'd , and our vision of him shall be Clear and Perfect . XXXIX . Lastly , I consider that I always think of Being in general . Particular Beings indeed I think of , or not think of at Pleasure , but Being in general is ever before my mind , and I cannot possibly remove it from me . For there is the same Proportion in our understanding that is in our Love. There is variety and vicissitude in our love of Particular goods , sometimes we love them , sometimes we do not love them , sometimes we love this , sometimes that , sometimes more , and sometimes less ; but our love of good in general is necessary , constant , and uniform . And there is the same measure in our Thinking . Particular Beings we think of by intervals and with variety . But we always and uncessantly think of Being in general . And when we think of Particular Beings , we don't so much depart from Being in general , as confine and determin our minds to some certain Perfections of it . Nay when we think that we think of nothing , our mind is then most full and Pregnant of wandring , Indeterminate , Indefinite Idea of Being in general . This I evidently experiment in my self , and I question not that whoever attends to the operations of his mind will find the same : Now I demand whence should this come to pass that I am thus necssarily determin'd at all times , and in all Places to think of Being in general , but only from this , that Being in general is inseparably united to my mind , and intimately Present to it , as being always , and every where . XL. But now Being in general is the same with God , as has been shewn in the Former part . If therefore Being in general be united to my Soul , then God is united to my Soul. And not only so , but also more intimately united to it than any thing else can be , because there is nothing else that I necessarily think of , whereas I do necessarily think of God. And if God be so intimately united to my Soul , how can I otherwise conclude but that 't is in him that I see all that I see ? For in what else can I see it , nothing being so intimately Presential to me as God ? And in what else need I see it , God having in himself the Ideas of all things , as was before proved . XLI . Now as to Scripture-Authority , besides what Monsieur Malebranche has alledged , I further offer to be consider'd , First , that God is not only said to enlighten our minds , and all our Illumination is every where ascribed to him , but it is also particularly ascribed to the second Hypostasis of the Blessed Trinity , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word or inward conception of God , or the Ideal World. Thus in the 8 th of the Proverbs , there is described a Substantial Wisdom ( which can be no other but the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who is the Wisdom of the Father ) concerning which it is said , The Lord possess'd me in the beginning of his way , before his works of old . I was set up from everlasting , from the Beginning ( and so St. Iohn , In the Beginning was the word ) or ever the earth was : When there were no Depths I was brought forth ( there 's the Eternal Generation ) when there were no Fountains abounding with Water . Before the mountains were settled ; before the Hills was I brought forth . While as yet he had not made the Earth , nor the Fields , nor the highest part of the dust of the World. When he prepared the Heavens I was there , when he set a Compass upon the face of the Deep . When he establish'd the Clouds above . When he Strengthen'd the fountains of the Deep . When he gave to the Sea his Decree , that the waters should not pass his Commandment , when he appointed the Foundations of the Earth . Then was I by him , as one brought up with him , and I was daily his delight , rejoycing always before him . This I think will readily be acknowleg'd to be a plain and Graphical Description of the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ideal World. Now of this same Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is also said in the same Chapter , Counsel is Mine , and sound Wisdom , I am understanding . By me Kings reign , and Princes decree Iustice. By me Princes rule , and Nobles , even all the Iudges of the Earth . And again v. 20. I lead in the way of Righteousness , in the midst of the Paths of Iudgment . And again chap. 9. says the same substantial Wisdom , whoso is simple let him turn in hither , ( that is , to the Intellectual Feast which she is there said to have prepared ) and to him that wants understanding she says , Come eat of my bread , and drink of the wine which I have mingled . XLII . By this it is as plain as any thing can be , that is figuratively expressed , that all our illumination proceeds from the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the substantial wisdom of God. But St. Iohn speaks more plainly ; This is the true light which inlightens every man that comes into the world . Now true Light , is here the same as only Light , and implies that all other pretended lights are false ones . Again says our Lord , I am the light of the world . And , I am the way , the truth , and the life . And again says our Lord in his Prayer , Sanctifie them through thy truth , thy word is truth : Which is not meant of the written Word , but of the Substantial and Eternal Word , as appears from the Context . Lastly , the Apostle says expresly of this Divine Word , that he is made unto us Wisdom . Which is exactly according to our Hypothesis that we see all things in the Ideal World , or Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XLIII . I might add a great deal more to this purpose , but I think that from these considerations , joyn'd with those of Mr. Malebranche , 't is clear , even to Demonstration that Man is not his own Light , or a Light to himself , and also that no other Creature can be a Light to him , but that he sees and knows all things in the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ideal World , which is that true Light within him so much talkt of by Enthusiasts , who by a kind of blind Parturiency of mind have confusedly glanc'd at what we have here more distinctly explain'd . That all our Light and Illumination proceeds wholly from him who at first said , let there be light , that we see so much of Truth as we see of God , that the Ideas which are in God are the very Ideas which we see , and that the Divne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is our Wisdom , as well as the Wisdom of his Father . So absolutely necessary is the Doctrine of Ideas , when rightly stated to the explaining the Mode both of Divine and Human Knowledge , without which I shall venture to affirm that they can neither of them be explained or understood . The Vse of this to Devotion . SInce then God is that Intelligible Light , in which we see and know , and since we see and know so much Truth as God is pleased to discover to us of himself , we may hence collect to the advantage of Devotion , First , What little Reason the Wisest of us all have to be proud of our understanding and knowledge . We are generally more apt to be proud of our understandings than of any thing else about us , but this we have least reason to be proud of , there being according to the preceding Hypothesis no other difference between a Wise Man and a Fool , but only that God is pleased by his in-dwelling Ideas to illuminate one more than another , or to discover more of himself to one than he does to another . And if so , then to be proud of my knowledge , is to be proud that I am more dependant upon God than another Man is , which indeed is a very proper Argument for Humility , but a very Absurd one for Pride . Hence again we may collect how reasonable 't is that we should Bless , Praise and Adore God as the sole Author of all our Light and Knowledge , as our immediate Teacher and Instructer , and that to him we should always address our selves in Prayer for further illumination . Lastly , 't will hence follow that we ought always most carefully to attend to the Dictates of this Light within us , that we ought to look upon all Truth as Divine Revelation , and on as our Reason a Divine Monitor , as the Angel of God's Presence . And accordingly to be very careful how we transgress any of his clear Dictates , that we grieve not this Angel lest he smite us , that we do nothing against him , lest he forsake us . The Aspiration . MY God , my Light , what is man that thou art mindful of him , and the son of man that thou so regardest him ? But much more , What is Man that he should so regard himself ? that he should regard himself for that which is least of all his own , his Knowledge and Wisdom ? For , O God , we are not a Light to our selves , but 't is thou , O God , art our Light , and in thy Light do we see Light. O my Wonderful Counsellour , with what Humility and Poverty of spirit ought I to reflect upon the richest endowments of my mind , since I see only by thy Light , and depend upon thee for what I Know , as much as for what I am : And how unworthy should I be of thy Divine Light , should I be puffed up through the Abundance of this thy Revelation . Not unto me therefore , O my God , my Light , not unto me , but to thy greatness and goodness be the Praise and the Glory . For 't is thy Word , thy Eternal Word , that is a Lantern unto my feet , and a light unto my paths . The Lord is my light and my salvation , and it is he that reacheth Man Knowledge . I will therefore thank the Lord for giving me warning , my reins also chasten me in the night-season . Lighten my Darkness thee , I beseech , O Father of Lights , and shine upon me more and more with the Brigthness of thy glory . O send out thy light and thy truth , that they may lead me , and bring me unto thy holy Hill , and to thy dwelling . Shew the light of thy countenance upon thy servant , and teach me thy Statutes . O let the Angel of thy Presence go always before me in this my Pilgrimage , and grant that I may always attend and give heed to his Counsel and Direction , that so walking in thy Light here , I may for ever live , and for ever rejoyce in the full and open Light of thy Countenance hereafter , Amen . Contemplation III. Of Man , consider'd as an Amorous Creature . I. TRuth and good Employ , the whole capacity of Man , who seems to be purely designed and made for the contemplation of the former , and for the desire and fruition of the latter . Having therefore consider'd Man as an Intelligent Creature , or as he is a Contemplator of Truth , I shall now proceed to consider him as an Amorous Creature , or as he is a desirer of Good. II. The management of this subject ingages me upon the consideration of these four things . First , What love or desire is , or wherein the general Nature of it does consist ? Secondly , That Love or Desire is in Man , or that Man is an Amorous Being . Thirdly , Whence Man has this Affection , or what is the proper cause of it . Fourthly , and lastly , After what manner this Affection has it self , or how it stands proportion'd to that cause . III. Now as to the First , I say that the general nature of Love consists in a motion of the Soul towards good . But this I have sufficiently explained in a distinct Treatise upon this occasion , to which I shall chuse rather to refer my Reader , than to trouble him or my self with needless repetitions . IV. As to the Second , That there is such a motion in Man , I need say no more , but that we are intimately conscious of it , as much as we are of the motion of our Heart , or Lungs , or of any other Physical Impression in or about us . All therefore that I shall further insist upon shall be the two last things : First , What is the proper cause of this motion in Man. And , Secondly , After what peculiar manner this motion has it self , or stands proportioned to that cause . To these two Enquiries I shall confine my present Contemplation . V. As to the cause of this motion in Man , which we call Love or Desire , I consider that it must be the same that is the cause of all the Physical motion in the Universe . Now Physical motion is resolv'd into a double cause , an occasional cause , and an efficient cause . The occasional cause of Physical motion is emptiness or vacuity . For in that which is absolutely full there can be no motion , because of the Impenetrability of Bodies . The efficient cause of Physical motion is either particular or universal . The particular is , the pressure or impulse of particular Bodies one against another . The universal is , no other than God himself , who in the Creation of the World ( as the Cartesian Philosophy rightly supposes ) dispenced a certain portion of motion and rest to matter , which he still preserves the same by his Almighty Power . So that if one part of matter cease to be moved , so much motion as was in that is transferred to another part : And if the motion of one decreases or be diminished , it is compensated in another . And so the same measure of motion is always conserved in the Universe . And unless God be supposed to be the Author of motion , 't will be impossible to give any account of the Original of it . For neither can Bodies move themselves , nor can they be moved by one another on to Infinity . We must therefore at last come to a first Mover unmoved , which is God. And so Aristotle calls God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first Mover unmoved . VI. And thus in the same Proposition , the motion of Love is also resolvable into a double cause , an occasional cause an an efficient cause . The occasional cause of this motion , as of the other , is emptiness or vacuity . For Love or Desire is founded upon Indigence and Self-insufficiency of the Soul , which having not within it self enough to content it , is forced to go out of it self for supplies . And so Aristotle in his Ethics , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Desire is the fulfilling of Indigence . And accordingly we find that the more weak and indigent any Person is , still the more abounding in desire . Thus Children are more profuse in their desires than Adult Persons , Women than Men , and the Sick more than those who are in Health . This is well shadowed forth in Iotham's Parable , wherein the Bramble is represented as more ambitious than either the Olive-tree , Fig-tree , or the Vine . For he presently accepted of that Empire which they had all declined . Where there is no Indigence there is no room for Desire ; and accordingly God , who is an absolutely full Being , can no more admit of desire , than a place that is absolutely full can admit of motion . VII . As to the efficient cause of this Moral motion , it is also double , as in Physical Motion . It is either Particular or Universal . The particular efficient cause , are particular goods , whether Sensual or Intellectual . Which act upon the Soul , and answer to the pressure or impulse of particular Bodies in Natural motion . The Universal efficient cause , is the Universal Good , or God , whom we suppose to have imprinted a certain stock of motion upon the Intellectual World , as he did upon the Natural . Which he also conserves and maintains by his Omnipotence , as he does the other . VIII . For , I consider , that there is the same necessity of a first Mover in Moral , as there is in Natural motions . And upon the very same grounds . But now t is impossible that there should be any other first Mover besides God. And therefore whatever intermediate causes there may be of this motion , it must at last be resolved into an impression of God upon our Souls , whom therefore I call the Vniversal efficient cause of Love. IX . And so much for the cause of this motion in Man. I come now to consider the last Enquiry , namely , after what peculiar manner this motion has it self , or how it stands proportioned to its cause . I do not mean its occasional cause , that being not so properly a cause as a condition , but its efficient cause . Now this being double , Particular and Universal Good ; the question in more explicite terms will be , after what peculiar manner our Love stands affected or proportioned to Particular and Universal Good. X. Now in answer to this , I consider , first , That since God is the first Mover in the motion of Love , he must necessarily determine this motion toward himself , or make himself the term of this motion . And the only term too ; it being impossible that God should act for any end different from himself . Whence it follows , that Universal good , or good in general , is the only good to which we are directly and properly moved by God. XI . Hence again it follows , that good in common , or God , must be the Primary and Adequate Term or Object of Love. This being the only good to which we are directly moved by God. I say directly , for God moves us to particular goods only by moving us to good in general , which is not to move us to them directly , but by accident and indirectly . God cannot move us directly to any thing but himself , that is to Universal good , or good in general , which therefore must be the Primary and Adequate Term or Object of Love. XII . And this we sensibly experiment as well as rationally conclude . For 't is plain that we are conscious to our selves of our loving good as good , or good according to its common Nature , before we love this or that good in particular . And we are further conscious , that when we do love any particular good , 't is only for the sake of the Universal good . We love it only because we find in it something of the common Nature of good , and the more we find of that , the more we love it . So that 't is by that love whereby we love good in common , that we love any particular good . And were it not for this Universal good we should be able to love nothing . Which by the way is a plain argument of the real existence of such Vniversal good , and consequently that there is a God. XIII . For , indeed , to speak out in short what I would have , as we understand all things in God , so 't is in God we love whatever we love . And as when we understand , the Divine Ideas are that which we directly and properly perceive , and Created Beings are only so far perceiv'd as they are of a similar nature with those Ideas , and so vertually contain'd in them . So when we Love , universal good , good in common , or God is that which we directly and properly love , and Created goods , or Particular goods are only so far loved as they resemble and participate of the nature of that universal good , to which the motion of our love is Directly and Primarily determined . So that Particular goods are as much loved in the universal good , as Particular Beings are seen and perceiv'd in the universal Being . XIV . I further consider that as we are determin'd to good in general Primarily and Directly , so also the motion whereby we are by God determin'd to it is necessary , invincible and irresistable . There is nothing in nature more necessary , no nor so necessary and invincible as that motion whereby we are carried forth to good in general . Here the Soul must not pretend to the least shadow of Liberty , having no more command over this motion , than she has over the motion of the Sun. 'T is not easie to conceive how God himself should fix this motion , but 't is plain that Man cannot any way command it . XV. But there is not the same necessity of Determination in our motion towards Particular good . I say not the same . M. Malebranche will allow none , but 't is plain that some there is . For since we are invincibly determin'd to the Love of good in general , we must needs love good as such , and consequently in every degree of Participation , the general Reason of good being in some measure or other found in every degree of Particular good . Loving therefore good as good we are necessarily determin'd to love every degree of good , and consequently every particular good , with a Natural Love , so far as we consider it as good . XVI . But because this Particular good is not the Greatest good , and consequently in some junctures may come into competition with a greater , hence it comes to pass that we may upon the whole have more reason to will and refuse it , than to will and embrace it , and so are not determin'd necessarily to an Absolute , effectual and thorough love of it , though yet we must love it as good with a natural love as before . XVII . For 't is impossible that we should ever nill Good , as we nill Evil , any more than we can will Evil as we will Good. But as our willing of Evil is always with a mixture of willing , though willing may in some junctures prevail , so our nilling of good is always with a mixture of willing , though in some junctures nilling may prevail : we cannot hate good with a Pure Hatred , though it be only a lesser good , any more than we can love evil with a Pure Love , though a lesser evil . XVIII . Whenever therefore by the Competition of goods we are ingaged to nill any Particular good , we do also will it at the same time . But in different respects . We will it as good , and we nill it as a lesser good , we will it secundum quid , according to a certain respect , and we nill it simply and Absolutely : that is in other words , though we have some reason to will it , namely its proper good , in which respect we necessarily will it , and consequently always , yet we have more reason to nill it in the present juncture , as standing in competition with a greater good , and the stronger motive takes place as to Absolute and Effectual love or choice . XIX . This I cannot better illustrate than by the example of Weights in a Ballance . For though that Scale which has most weight in it , weighs down , yet it must needs be allow'd that the other Scale does also weigh and press downwards , though not effectually , because otherwise as much weight would be required to make it weigh effectually down as if it were quite empty . And thus 't is in the present case . Though for the Prevalency of Reasons in some junctures the Scale may weigh down for the nilling of good , yet the other Scale also presses , though not effectually . And this is what the Schools term a Velleity , or Natural Inclination . And 't is with this Velleity , or natural inclination , that we are necessarily determin'd to love even Particular good ; but we are not necessarily determin'd to love it absolutely and effectually , because there is no particular good , but what may come in Competition with a greater , and then there will be more Reason to nill it than to will it , and the heaviest Scale will weigh down . XX. And thus have I shewn after what peculiar manner our Love stands affected or proportion'd to Particular and Universal good . The difference consists in these two things . Vniversal good is the Primary and Direct Object of our Love , but our Love tends towards Particular good only secundarily and indirectly , for the sake of what it has of the Universal . Then again there is Difference as to the Necessity of the Determination , as well as to the Primariness of it . There is indeed Necessity on both sides , but not in like manner . We are necessarily determin'd to Love universal good Absolutely and Thoroughly . The Scale does not only weigh here , but weighs down . But we are not determin'd to love any Particular good Absolutely and Thoroughly , but only to love it with a Natural Inclination or Velleity . And to such a love of it we are as necessarily determin'd , as we are to the love of universal good ; but the Actual Choice of it is not necessary , there being no Particular good to the Absolute and Effectual love , of which we are invincibly determin'd . The Vse of this to Devotion . THE Amorousness of Humane Nature , as we have here consider'd it , contains in it many and great incitements to Devotion . For First , since the Occasional Cause of our love is Indigence and Emptiness , we have great reason to be humble and lowly in Spirit , especially considering that we are continually admonish'd of this our Indigence , as often as we are Conscious to our selves that we love . Again , since God is the Principal Efficient Cause of Love , and the first mover in all Moral as well as Natural motion , it is highly reasonable that he should be Principally loved by us from whom we receive our Love , and that we should be mighty careful how we pervert this Divine Impression to any undue object . Again , since God moves us Directly and Primarily only to himself , and since universal good is therefore the Primary and Direct Object of our Love , hence it will follow that we ought also to make God the Primary and Direct Object of our Love , and that we ought to Love nothing for it self , but only in and for God. And lastly , since we are necessarily determin'd to love good in general , Absolutely and Effectually , by such a motion as we can neither resist , nor any way Command or Moderate ; hence it appears how highly necessary it is that we should expllicitly fix all that Love upon God , as having all that good in him to which we aspire with a Blind , Confuse and Indefinite , though Necessary Appetite . The Aspiration . MY God , My Love , how absurd a thing is it that an Amorous Creature should be a Proud Creature ! My Love is occasion'd by my Indigence , and I cannot Love , but I am minded of that Indigence ; how ill then would Pride become me , having so much reason to be humble , and that reason so continually set before me ! Divine Fountain of Love , 't is from thee I receive all my Love , and upon whom should I place it but upon thee ? The fire that descends from Heaven , where should it be spent but upon the Altar ? Thou hast a Right , O my God to all my Love , for I cannot love thee with any Love but what is thy own . O then do thou Regulate this thy own Divine Impression , and grant I may never sin against thee , by the abuse of that Love which thou hast given me . I thank thee , O Father , Lord of Heaven and Earth , for doing so much towards the guidance and Regulation of my Love , as to carry me Directly only to Universal good , thereby teaching me that I ought to make thee the only Direct and Primary Object of my Love. My God , I will love as thou teachest me , the First and Direct Motion of Love shall be towards thee , and whatever I love besides thee , I will love only in and for thee . I thank thee , also My God , for that thou hast made it so necessary for me to love universal good . Thou , O God , art this universal good , and I ought to love thee with the very same Love wherewith I love Happiness it self . O that I were as necessarily inclined to love thee , as I am to love Happiness ! I do not desire to be trusted with any Liberty in the Love of thee . But this , my God , I cannot hope for , till I shall see thee as thou art . O let me therefore love thee to the utmost Capacity of a Free Creature . Thou , O God , hast set no Bounds to my love of thee , O let not me set any . My God , I do not , I love thee with all my Heart , Soul , Mind and Strength . Lord thou knowest all things , thou knowest that I love thee . Contemplation IV. Man consider'd as an Irregular Lover . I. HItherto we have considered Man as God made him . He was made by God , a Creature , an Intelligent Creature , and an Amorous Creature . The two first of which import the Perfection of God actually participated by him , in as much as in him he not only lives , moves and has his Being , but in him has all his Vnderstanding also . The last imports in him a tendency to the Divine Perfection ; which is also an actual Perfection of his own Nature , and such as God also has therein implanted . And thus far is Man wholely the Divine Wormanship , and carries in him the Image of him that made him . Let us now consider him as he has made himself , and is as it were his own Creature . II. Now thus to consider Man , is to consider him as an Irregular Lover . And to do this fully , and to the purpose intended , Three things will be requisite . First , To shew what it is to be an Irregular Lover . Secondly , Hw prone and apt Man is to Love Irregularly . Thirdly , That Man himself is the Author of this proneness of his to Irregular Love. III. In relation to the first , if it be demanded , What it is to be an Irregular Lover ? I answer in one word , That 't is to be a Fool. Sin and Folly , Sinner and Fool , are words in Scripture of a like signification , and are indifferently used one for the other . And we are taught in the Schools of Morality , that every Sinner is ignorant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says the Socratical Proverb . Indeed , Sin has its Birth in Folly , and every step of its progress is Folly , and its conclusion is in Folly. But this will appear more distinctly from the consideration of these two things . First , Of the absurdity and madness of the choice which every Irregular Lover makes . And , Secondly , The error and mistake that must necessarily precede in his Judgment , before he does or can make it . IV. As for the absurdity of his choice , 't is the greatest that can be imagined . For what is it that he chuses ? 'T is to do that which he must and certainly will repent of , and wish he had never done , either in this World , for its illness and sinfulness ; or , in the next , for its sad effects and consequences . 'T is to despise the Authority , Power , Iustice and Goodness of God : 't is to transgress his Commands , which are good and equitable , and in keeping of which there is present , as well as future reward . 'T is to act against the Frame of his Rational Nature , and the Divine Law of his Mind : 't is to disturb the Order and Harmony of the Creation , and by Extra-lineal motions to violate the Sacred Interest of Society . 'T is , lastly , to incur the Anger of an Omnipotent and Just God , and to hazard falling from his Supreme Good and the last end of his Being , and the being ruined in his best Interest to all Eternity . V. All this the Irregular Lover partly actually incurs , and partly puts to the hazard in every wrong motion of his Love. And for what is all this ? Is it for any considerable interest , for any thing that bears something of proportion , and may pretend to competition and a rival Weight in the opposite Scale of the Ballance ? No. 't is only for a shadow , for a trifle , for the gratification of some baser appetite , for the acquirement of some little interest , which has nothing to divert us from adhering to that which is truly our best , but only that poor advantage of being present , tho' at the same time its vanity be present with it . VI. And now is this a choice for a wise Man , for a Man of common Sense ? Nay , is it a choice for a Man in his right Wits to make ? Were a Man to beg an Estate , would one need a better demonstration of a Man's being a Fool , than such a procedure as this ? If therefore absurdity of choice be any argument of folly , the Irregular Lover is certainly a very great Fool. VII . But his folly will further appear if we consider , Secondly , the error and mistake that must necessarily precede in his Judgment before he does or can make such a choice . All irregularity of Love is founded upon ignorance and mistake . For as 't is impossible to chuse evil as evil in general , so is it no less impossible to chuse or will any particular kind of evil , as evil ; and consequently , 't is impossible to will the evil of sin as such , ( the Devil himself can't love sin as sin . ) If therefore it be chosen , it must be chosen under the appearance of good , and it can have this appearance no otherwise than as considered as a lesser evil , ( for that 's the only way whereby an evil may appear good or eligible . ) And so it must be consider'd before it be chosen . VIII . He therefore that chuses sin , considers it at the instant of commission , as a lesser evil . And therein consists his error and mistake . He is either habitually or actually ignorant . He either has not the habitual knowledge of all those things which should preserve him in his duty , or at least he has not the actual consideration of them . For 't is that which must bring him to repentance . And 't is impossible a Man should sin with the very same Thoughts , Convictions and Considerations about him , as he has when he repents . This I say is no more possible than for a Ballance to move to contrary ways with the same Weight , and in the same Posture . He therefore that sins , wants that consideration at least to keep him in his duty , which when he repents , brings him to it . And is therefore ignorant and mistaken . IX . The sum of this matter is , whoever thinks sin a lesser evil , mistaken in his judgment . But whoever commits sin , does then think it a lesser evil : therefore whoever commits sin is mistaken in his judgment ; so great is the folly of Irregular Love , both in reference to the absurdity of the choice , and to the error and mistake of the chuser . And so great reason has every Irregular Lover to take up that confession of the Psalmist , So foolish was I , and ignorant : and even as a beast before thee , Psal. 73. X. Having thus considered what it is to be an Irregular Lover , let us now in the Second place consider how prone and apt Man is to be guilty of Irregular Love. 'T is the grand disadvantage of our Mortal condition , to have our Soul consorted with a disproportionate and uncompliant Vehicle , and to have her aspiring Wings pinn'd down to the ground . We have a mixt constitution , made up of two vastly different substances , with Appetites and Inclinations to different Objects , serving to contrary Interests , and steering to opposite Points . A compound of Flesh and Spirit , a thing between an Angel and a Beast . We lug about with us a Body of sin ; and the Earthly Tabernacle weighs down the mind . We are at perpetual War and Defiance with our selves , divided like the Planetary Orbs , between contrary motions and imperfect tendencies , and like a factious State , distracted and disturbed with a swarm of jarring and rebellious Passions . The Spirit indeed is willing , but then the Flesh is weak . We have , 't is true , a Law in our Minds , but then we have also another in our Members , which wars always , and most times prevails against that of our Mind , and brings us into captivity to the Law of sin ; so that as the Apostle says , we cannot do the things which we would . XI . But , notwithstanding this strong invigoration of the Animal Life , pushing us still on to the enjoyment of sensible good , were our Intellectual part always awake , and equally attentive to that Divine Light which shines within her , Man would always love regularly , tho' with the reluctancy of an imperfect motion to the contrary . But 't is far otherwise . We do not always equally attend to the Divine Illumination , but the light of our Understandings is often under an Eclipse , and so does not shine upon our wills with an equal and uniform brightness . Hence it comes to pass that our judgments and apprehensions of things are various and changeable . And from this variety and changeableness of our Iudgements , proceeds great variety and changebleness in our Wills. XII . Now this being the condition of Man , he must needs be very prone and liable to Irregular Love. For being always strong inclined to sensible good , and not having the Eye of his attention equally open and awake , he will be often apt to be actually ignorant of what he habitually knows , and ( especially in the heat of a temptation ) to judge sensible good a greater good than that which is Moral and Divine , and consequently the want of sensible good to be a greater evil than sin , and so rather than want the enjoyment of sensible good he will consent to the commission of sin , which through want of due attention he then erroneously thinks the lesser evil of the two . XIII . Thus apt and obnoxious is Man to Irregular Love. But that which most of all aggravates the badness of his condition , is that 't is all owing to himself , and that he himself is the sole Author of this his proneness to Irregular Love. 'T is a point Universally received , That the present state of Man is not that state wherein God first made him , but a state of degeneracy and depravation . And , indeed , 't is no way congruous to suppose that God could with the Honour of his Attributes send such a piece of Work immediatetly out of his Hands , as Man is now . And if God could not make Man at first in such a state as he is now in , then neither could he subject him to it without sin . For , if he could subject him to it without sin , then he might as well have made him so at first ; but , 't is supposed that he could not make him so at first , and therefore neither could he subject him to this condition without sin . And if not without sin , then not without sin really and truly committed by him . For , to subject him to this condition for the sake of sin arbitrarily imputed only , is the same as to do it without any sin at all . 'T is necessary therefore to pre-suppose some real sin or other in Man as the cause of this his depravation and great proneness to Irregular Love. XIV . But , now whether every Man sinned in his own Person for himself , and so was his own Adam , according to the Hypothesis of the Pre-existentiaries ; or , whether one common Person sinned for all the rest , as 't is more vulgarly held , I shall not here take upon me to determine . 'T is sufficient to say , in general , that 't is necessary to presuppose some Sin or other in man , truly and properly Speaking , as the Cause of this his Depraved and Miserable Condition . And they that can Intelligibly make out Original Sin , as 't is usually term'd , to be such , may make use of that Hypothesis . But , if that be not intelligible , then we must of necessity come to Pre-existence . However it be , this only I contend for at present , that some sin or other must be supposed in Man antecedent to this his condition , and that t is through his own fault that he is so prone to Irregular Love. The Vse of this to Devotion . THIS whole Contemplation serves very much to the greatest Humiliation and Mortification of Man , both before God , and all his Fellow-Creatures . For , if Irregular Love be so monstrous a deformity , and so great a folly , and if Man be so very prone to Irregular Love , and is also himself the Author of that proneness , what stronger Combination of Argument can there be imagined , for Humility and Lowliness of Spirit . For this is the worst that can be said of any thing , and is the Sum and Abstract of all that 's base and vile . It may also , Secondly , be argued from the great evil of Irregular Love , and from our great proneness to be guilty of it , that it highly concerns us to have constant recourse to God in Prayer , for his Divine aid and assistance , against falling into that which is so great a Folly , and so great a Mischief , and which by an Infirmity of our own contracting we are so very apt to fall into . The Aspiration . TO thee , O my God , belongs Praise and Adoration , for endowing me with those excellent Powers of Vnderstanding and Love , but to me Shame and Confusion of face , for misapplying the one , and not attending to the Dictates of the other . I blush , O my God , and am ashamed to think that my nature should stand so much inclined to irregular Love , a thing so full of Mischief and Folly , but much more that I my self should bring my self into such a state of impotence and depravation . My heart sheweth me the great Foulness and Abominableness of Sin , and yet I find my self over prone to commit it . So Foolish am I and Ignorant , and even as a Beast before thee . But I desire , O my God , to be yet more vile . I am not vile enough in my own eyes , though too much so in thine . Nor can I ever be vile enough in my Opinion , for being so vile in my Nature . Strike me then I beseech thee with a deep , and with a lively sense of my own Wretchedness , and make me as Humble as I am Wicked . And since , through the Infirmity of my flesh , I am so apt to err in the conduct and application of my Love , O hold thou up my goings in thy Paths , that my Footsteps slip not . Make me always to attend to that Divine Light of thine within my Breast , and let the victorious sweetness of thy Grace out-charm all the relishes of sensible good . But above all , Keep thy Servant from Presumptuous sins , lest they get the Dominion over me . And let all these words of my mouth , and this whole meditation of my heart be always acceptable in thy sight , O Lord , my strength and my redeemer . Amen . FINIS . Books Printed for , and sold by Samuel Manship , Bookseller , at the Bull in Cornhil , London . ODes , Satyrs and Epistles , of Horace , done into English ; the 2d Edition , in Octavo , price 4 s. The Injur'd Lovers , or , the Ambitious Father , a Tragedy : Acted by their Majesties Servants , at the Theatre Royal , by W. Meuntfort . A Cap of Gray-hairs for a Green Head , or the Fathers Counsel to his Son , an Apprentice in London , containing wholsome Instructions for the management of a mans whole life ; 4th edition , a 3d part enlarged by C. Trenchfield , Gent. in Twelves : price 1 s. The Gallant Hermophrodite , an Amorous Novel , translated from the French , of the Sienr de Chauigny , in Octavo ; price 1 s. A Treatise enumerating the Most Illustrious Families of England , who have been raised to Honour and Wealth by the Profession of the Law ; together with the Names of all the Lord Chief Justices of each Court , and Barons of the Exchequer , from their first Institution , in Octavo ; price 2. s. 6 d. The Lives of the most famous English Poets , or the Honour of Parnassus , in a brief Essay of the Works and Writings of above two hundred of them , from the time of K. William the Conquerour , to the Reign of His present Majesty King Iames the Second , in Octavo ; price 2 s. 6 d. Collection of Miscellanies , consisting of Poems , Essays , Discourses and Letters , occasionally written by I. Norris , M. A. Fellow of All-Souls Colledge , in Oxford , in Octavo : price ● s. Notes, typically marginal, from the original text Notes for div A52431-e1690 Tim. 6.16 . John 1.5 . Tim. 6.16 . Act. 17.27 . 22 dae Q. 82. A. 1. Psal. 39. Psal. 147. * Vid. Collection of Miscellan . Metap . Essay . Psal. 63. Serm. 149. De Nat. Deorum . Lib. 2. Lib. 3. Con. Gent. cap. 19. Gen , 1. Isai. 40.18 . Lib. 11. Confes. cap. 4 : Joh. 2.15 . Psal. 45. Psal. 45. Cant. 6. 1 Cor. 2. 1. Tim. c. 3. Prim. Part. Q. 15. Ar. Prim. Tom. 1. pag. 18. cap. 13. Tom. 4. p. 548. Q. 46. Heb. 1. Heb. 3.12 . Psal. 145. Gen. 17. Psal. 16. Epist. 11. Psal. 114. Disp. 30. Sect. 17. Luke 12.5 . Psal. 23.4 . Luke 1.37 . Cant. 6.5 . Rom. 11.35 . Isa. 42.8 . Dan. 7.10 . Pet. 2.4 . Heb. 2.16 . Psal. 8. 2 King. 6.17 . Dan. 10. Psal. 34. Princip . Phil. p. 50. Psal. 147. Psal. 105. Pro. 30. Psal. 21. Ex. 33 : Matt. 10. De Nat. Hom. p. 22. 1 Cor. 6. Psal. 145. Notes for div A52431-e18850 Medit. De Prima Philosop . Medit. 3. Job 6. Heb. 1. Contemp. 5. De inquirend . verit . lib. 1. cap. 2. Pe inquirend . verit . l. 3. part . 2. c. 1. 2 Cor. 3.5 . Rom. 1.19 . James 1.17 . Joh. 1.9 . Act. 17.28 . Part. 1. Q. 84. Ar. 5. Psal. 36. Ver. 14. 1 Cor. 30. Psal. 119. Psal. 27. Psal. 16. Heb. 1. Psal. 43. Psal. 119. Vid. Theory and Regulation of Love. Judg. 9.15 . Psal. 19. 
A76058	----	A companion for prayer, or, Directions for improvement in grace and practical Godliness in time of extraordinary danger by Richard Alleine, author of Vinditiae Pietatis. R. A. (Richard Alleine), 1611-1681. 1680 Approx. 37 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A76058 Wing A984A ESTC R228577 43077458 ocm 43077458 151515 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A76058) Transcribed from: (Early English Books Online ; image set 151515) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2262:2) A companion for prayer, or, Directions for improvement in grace and practical Godliness in time of extraordinary danger by Richard Alleine, author of Vinditiae Pietatis. R. A. (Richard Alleine), 1611-1681. [2], 34, [5] p. Printed for Thomas Cockerill at the Three Legs in the Poultrey, London : 1680. Cover title. Publisher's advertisements on [5] p. at end. Reproduction of original in: William Andrews Clark Memorial Library, University of California, Los Angeles, California. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. Spiritual life -- Early works to 1800. 2007-06 TCP Assigned for keying and markup 2007-06 Aptara Keyed and coded from ProQuest page images 2007-07 Robyn Anspach Sampled and proofread 2007-07 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A COMPANION FOR PRAYER : OR , Directions for Improvement in Grace and Practical Godliness in times of extraordinary Danger . ●y Rich. Alleine , Author of Vinditiae Pietatis . LONDON : ●rinted for Thomas Cockerill at the Three Legs in the Poultrey , 1680. Reverend Sir , THE motion made in yours concerning Prayer , hath much affected me , and hath occasioned some workings of my thoughts , which though ( in a conscience of mine own weakness I more than once laid aside , yet they still return'd upon me ; and I do now here offer the result of them to your Consideration . We all know and teach , that they are only returning and reforming Prayers that will prevail with God ; and 't is to be doubted , that in this dead and decayed age there are too many professors who will joyn in the design of Prayer , whom this must serve instead of Reformation ; 't is to such especially that the Directions in the inclosed Paper are intended . I send them to you , desiring you to read them , and then to do what you please with them ; beseeching you , and tru●●ing upon your friendly faithfulne●● herein , that you will take your f●● freedom , either to keep them in silen● to your self , or else to communic●●● and make them publick I should thankfully accept af any expungings , alterations or additions that you shall thi●● needful The Lord pardon the failings and accept the sincere aims of my so● herein . To his Grace I commend yo● and in him I rest , Dear Sir , Your unworthy Friend and Servant , RICHARD ALLEINE A COMPANION FOR PRAYER : OR , Directions for Improvement in Grace and Practical Godliness , &c. TO make way for , and to press to the diligent observing the following Directions , let these things be premised . 1. That the Power of Religion is much fallen , at least is at a stand , amongst multitudes of Professors England . Sure this needs no proo● when we have so many sad ocul● Demonstrations hereof before us . 2. That for this , the Lord ha●● a controversie with us at this day Rev. 2. 4. Whatever controversie t●● Lord hath with the Belials among●● us , whose horrible wickedness ha●● even ripened them for vengean●● his special quarrel seems to be wi●● his own people . We may guess against whom the special anger is , b●● observing at whose faces chiefly h●● arrows are levelled . Against who● do our enemies ( the rod of his a●ger ) make a wide mouth , and dra● forth the tongue , and lift up the●● fiercest hands ? 3. No Prayers will avail , no● have the least help in them , but th● Prayers of such , with whom th● Lords controversie is taken up an● composed ; those with whom h●● hath a particular quarrel , are lik● to be unhappy Mediators for others We chuse the favourites of Princes to be our Intercessors with them . 4. There can be no taking up Gods controversie , unless the matter of it be removed by repentance and reformation , Rev. 2. 5. Isa . 1. 15 , 16 , 18. When ye make many prayers , I will not hear , your hands are full of blood ; wash ye , make you clean , &c. Come now , and let us reason together . Josh . 7. 10. Get thee up ; wherefore liest thou thus upon thy face ? Israel hath sinned — they have taken the accursed thing ; and v. 12. I will not be with you any more , except the accursed thing be destroyed from amongst you . Is there no accursed thing amongst , even the professors of Religion ? Behold ! the wedg of gold , and the Babylonish garment , their pride and their covetousness , hid in their hearts for a tent . Go search out these , and every other accursed thing within you , let them be destroyed if ye would have the Lord to be at peace . 5. If there may be such a spirit of Prayer stir'd up amongst us , as may have its fruit unto Holiness , and real reformation of the evils of our ways ; this would comfort us , and give us great hopes in the hardest cases . 6. Therefore , in all our crying to God for his help , in case of publick fears , dangers or distresses , our eye should be firstly upon , and we should wrestle with the Lord for the pardoning , purging , and sanctification of our own hearts and lives ; wherein if we prevail not , we shall be as a rotten tooth , or a bone out of joynt , for any help there is in us , or in any thing we do ; unless we can pray up a spirit of Holiness in our selves , a spirit of Love , and of Power , and of a sound mind , we are not like to do any thing to purpose , in praying down Mercy for the people ; the Devil will give us leave to visit the Throne of Grace , so we will but carry our hard and uncircumcised hearts with us ; if we cannot get to be of the Lords holy Ones , though we make many Prayers , he will not hear ; here the interest and the hopes of the people of God lye , in the shedding abroad of the sanctifying and quickning spirit upon them ; for this therefore should we firstly pray . 7. 'T is not praying alone that will do : to the bringing on our Reformation , there must be also a constant and sedulous use of all Gods other means , in our whole course of life . 8. Some of these means are presented in the following Directions . 1. General Directions . Direct . 1. Take up a deep and serious design of making an advance in serious Religion . Sit not down by , take not up with what you have already attained , but resolve for reaching forward , and following after , towards that which you have not attained ; content not your selves to drive gently on , as your flesh will bear , but stir up your selves to follow hard after the Lord ; and let this be the deliberate decree and intent of you hearts . Say to thine heart , How is it with me ? Doth my soul prosper ? Are my ways such as please the Lord ? What is mine expectation and mine hope ? What is the aim and business of my life ? Is it that Christ may be magnified by me , and that I may be made partaker of his Holiness , and shew forth his Vertues in my generation ? Can I say with the Apostle , To me to live is Christ ? Ah wretch that I am ! how deeply hath this self and this world gone shares with my Lord ! O! how little of my time , my parts , my strength , yea and of my very heart also have been inclosed and consecrated as Holiness to the Lord ! how much of me hath been left out in common for the world ? Well , but what meanest thou for the future ? wilt thou henceforth change the purpose and intent of thine heat ? Come man , wilt take up a design for , and henceforth determine , and set thine heart upon a more watchful , fruitful and heavenly life ? If thou wilt not be brought to decree , and resolve upon a better life , much less wilt thou be perswaded actually to it . What 's begun well , is half done ; and an holy design deeply laid , is a good beginning . Direct 2. Let Gods Calls to extraordinary prayer , and a sense of the necessity of your recovery and reformation , to your prevailing in prayer , quicken you on in the vigorous pursuance of your holy design . Now is a time , wherein you have your hearts at the advantage , having such weighty arguments before you , and the opportunity 〈◊〉 doing two such great things more , as the saving of your selves , and also of the people , both from iniquity and calamity . Direct . 3. Do all you do , in pursuance hereof , in the Name of the Lord Jesus . Be not discouraged at any prospect of difficulty , trust in him for his help . Encourage your hearts with the words of the Apostle , Phil. 4. 13. I shall be able to do all things through Christ that strengthens me . Direct . 4. Keep your eye and your heart much upon God and the other world ; Be able to say with the Apostle , Phil. 3. 20. Our Conversation is in heaven ; that is , there the business of our life lies ; and that not only above spiritual and heavenly things , but with God himself . Live at the fountain and spring-head ; thence all your light , and 〈◊〉 and holiness , and strength must flow down . Be much in looking upwards ; and beholding in a glass the glory of the Lord , you will be changed from glory to glory , into the same Image , 2 Cor. 3. 18. Look much and often upon the things that are not seen , if ye would be delivered from the power and malign influence of the things that are seen ; let your eye be upon the Sun , and you will see a dimness and darkness upon the earth ; get you cloathed with the Sun , and you will get the Moon under you feet . Direct . 5. See that there be no allowed sin in your heart or practice , Psal . 66. 18. If I regard iniquity in mine heart , God will not hear my prayer , nor help me . An allowed sin is as the d●●● flesh in the wound ; whatever methods or medicines be taken , there will be no healing till the dead flesh be eaten off ; you may profess , and pray , and hear all your life long , and yet will never prosper whilest you are privy to any one indulged sin . Direct . 6. Be constant and instant in dayly , secret and family Prayer . Let not extraordinary Prayer excuse your ordinary ; and let not your neglect of ordinary Prayer unfit you for extraordinary : Let not your way to your Closet be untrod . He that holds his acquaintance in Heaven by being often with God , will be the most like to prevail with God in the most pressing and difficult cases ; those that are much in Prayer , those are the men that use to be mighty in Prayer . Direct . 7. In all your praying , both ordinrry and extraordinary , let your eye be ( I say not chiefly , but ) firstly upon the case of your own Souls : What improvement you obtain here will be of this double advantage ; 1. There will be the more hope of your ●●ing heard for the publick . 2. If ●●e Lord be not prevail'd with for ●●blick mercies and deliverances , ●●t you will be the better prepar'd ●●r sufferings . If God should shew ●ercy as to the publick , should scat●●r our clouds , and blow over our ●●orms , should cause our light to ●reak forth as the morning , and our ●●ghteousness also as the noon-day ; 〈◊〉 what would all this be to thee , ●●ho art unrighteous ? What would ● be to thee , if in all the Land of ●●oshen there should be light , and ●●ou in the midst thereof shouldest 〈◊〉 covered over with the darkness 〈◊〉 Egypt ? if there should be dew 〈◊〉 all the grass of the field , and thy ●●ece only should be dry ? if thou ●●ouldest live to see thy people a fa●●d people and an holy and fruitful ●●ation , and thou should'st stand as a ●ithered and dry Tree amongst all ●●e flourishing Cedars ? Get up ●●ine own heart into good proof , 〈◊〉 whatever spiritual plenty thou maist see in Israel , yet thou wilt 〈◊〉 eat thereof . Talk no more of thi●● hopes of seeing good days , how ●●tle would that be to thee , unl●●● thou get thee a better heart ? Direct . 8. Let your Prayers followed with a constant care of y●●● wayes . Let not your pray●●● serve you instead of repenting a●● reforming , but let it quicken you 〈◊〉 your whole duty ; let your entri●● into your Closet be your ascendi●● heavenwards ; and let not your 〈◊〉 turns thence be the falling down 〈◊〉 your Souls from Heaven to Ear●● Let your duties and ways be all o● piece ; live like praying Christia● Let not the spirituality of yo● mornings and evenings , countena●● or encourage you in your all-d●● carnality . Be in the fear of the Lo●● all the day long , Prov. 23. 17. Direct . 9. Whatever incomes 〈◊〉 receeive from God into your own Sou●● ●e free in dispersing to others : I mean in a way of holy discourse and conference . Dispersing and communica●ing is the best way to thriving , Pro. 11. 24. There is that scattereth , and ●et increaseth ; there is that withholdeth , and it tendeth to poverty . 'T is true with respect to spirituals as well as to temporals . There are none that grow more rich towards God , than those , who by bringing forth what they have received , labour to make others rich also . Give the holy fire within you a vent , and it will burn the clearer . Keep not ●our Religion to your selves ; let your full cup run over , let your lips drop as the honey-comb , let your mouth be a well of life , and your ●ips feed many , Prov. 10. 11. Build up one another in the most Holy Faith ; provoke one another to love and to good works , let your Fami●ies , your Wives and Children , your Neighbours and Acquaintance , have ●ight from your Candle , and be warmed by your Fire . Doubtle●● it s one special part of Gods quarr●● with Christians , That they are , ●● very many of them , of such carn●● and unsavoury converses . Is it [ thy case ? hast thou this to charge upo● thy self ? O! amend , amend , an● see that thou continue not such ● barren Soul ; as low as 't is with th● in grace , think not to rise high , unless thou wilt make better use 〈◊〉 what thou hast . 2. Particular Directions . Direct . 1. Consider what it is wher to you have already attained , and b● thankful ; and thence be encourage● to press on and hope for more . Ha● thou obtained Grace from the Lord and hath he caused his Grace to abound towards thee and in thee 〈◊〉 and hast thou a witness within the● that thou hast not received th● Grace of God in vain ? But do●● thou study to walk worthy of tha● Grace wherein thou standest ? O rejoyce in the Lord , and let all within thee bless his Holy Name ; and take what thou hast thus received as an earnest of more . Set thy foot upon the neck of every mortified lust , take the more heart to thee to go on in the fight , and rejoyce in hope of a total and final victory . The Soldier , when one Wing of his Enemies Army is routed , or they do but give ground , and begin to fall , this raises his courage , and he falls more smartly on . Go thou and do likewise ; and let thy beginning , much more thy growth in Grace , and thy experiences hereof , be the ●oiling of thy wheels , for thy more ●igorous following on after yet a greater increase . Direct . 2. Consider what your special corruptions , infirmities , wants , neglects , temptations , or your most ordinary falls are . 1. What your special corruptions are , how far forth you have conquered them , and where you stick . In some professors , Pride , in others Covetousness , in others Sensuality , in others Slothfulness , in others Peevishness or Frowardness , or the like , may have gotten such head in them , that these weeds overtop , and even choke up all their flowers , 2. What your special wants or weaknesses are in point of Grace ; what graces they are , whether Faith , or Love , or Peacefulness , or Meekness , or Humility , or Patience , &c. wherein you are most deficient or weak . 3. What Du●ies they are , as either Prayer , Meditation , Communing with your own hearts , &c. which you are most apt to neglect , or find most difficult to go comfortably through . 4. What Temptations they are , by which you are most commonly assaulted or foiled . 5. What your most ordinary Falls are in point of practice . And here let Professors of Religion be warned to consider , if they be not overtaken ( besides many others ) by some of these three evils . 1. An over-eager and greedy following after the World : The zeal of some mens spirits after riches , hath eaten up all their zeal of God. O! into what poverty hath thy Soul fallen , whilst thou hast been so busie in the world , and hast felt the prosperities thereof come crouding in upon thee ! Some rich Professors may remember the days of old , and be troubled . This thought , When I was but a little one in this world , then was it better with me than now ; this thought may be an Arrow in their hearts , and kill the joy , and let out the juice and sweetness of their greatest abundance . I remember the kindness of my youth , and the love of mine espousals ; but O where am I now ! my very rising hath given me the fall . 2. A liberty for carnal jollity , a jovial and vainly merry life ; such there are , who have left off to walk mournfully before the Lord of Hosts , and have given themselves to live merrily with the world ; who have given over to weep with them that weep , and are fallen in to laugh with them that laugh ; to jest and sport and be vain with the vain ones , yea and it may be to drink and to sit by it with those that drink . It 's now grown too creditable to frequent drinking Houses : Tradesmen that are Professors , especially in Cities or great Towns , how ordinarily do they , upon pretence of dispatch of business , sit many hours over a dish of Coffee , or a cup of Ale , or a glass of Sack ; and carry it so , that they can hardly be distinguished from the good Fellows of the world , but perhaps by this only , That they are not down right drunken into Beasts . If there be a liberty of such Houses , and meetings in them ●●metimes necessary ( as perhaps it ●●y ) yet let not this liberty be ●●d as an occasion to the flesh . 〈◊〉 Gaudiness or over-costliness in ●pparel , wherein some of them ●itter and shine amongst the great●● Gallants of the earth . Some ●●ongst professors do not only shun ●●t disdain and despise the old self●●yal that was wont to be among ●ristians in these and the like par●●ulars . as if they were set at liberby the Gospel from the Laws of ●●rist , as well as from the Law of ●●ses . To these three let me add 〈◊〉 evil more : 4. A neglect of 〈◊〉 Families ; of the Instructing , ●●chising , and due disciplining 〈◊〉 ; the consequents of which ●●lect are very sadly to be seen in ●ignorance , errors , rudeness and ●rderliness abounding amongst ●●y of them : there are not a few 〈◊〉 take some care of themselves , 〈◊〉 leave the bridle on the necks of ●●irs , and reap many heart-breaking crops in them , as the fruits 〈◊〉 their own negligence . O let ho●● Joshua's resolution be yours : 〈◊〉 for me and mine house , we will ser● the Lord , Josh . 24. 15. Now diligently search and consi●der thy self in all these things ; a●● when thou hast faithfully studi●● thy self and thy ways , and h●● found what it is that thou art m●● peccant or wanting in , and m●● prejudiced and hindred by ; th●● conclude , here my great difficu●● lyes , and therefore here my gr●●● work lies , if ever I would prospe●● to get this or that corruption to 〈◊〉 mortified , this or that gr●● strengthened , such and such tem●●●tations to be shunned or provid● against , and such and such faults be amended ; now I have fou●● what hinders me ; and that wh●● doth hinder will hinder , till it 〈◊〉 taken out of the way . Direct . 3. Bend the main force of 〈◊〉 your Religion upon those very 〈◊〉 wherein you are most failing or ●●lty . The Devil will allow us to 〈◊〉 busie in other matters of Religi●● , so he can but keep us off from ●●ose things where our great stresses 〈◊〉 : And the deceitful heart will 〈◊〉 up with that which is most easie 〈◊〉 pleasant , that there by it may 〈◊〉 better shift it self of that which 〈◊〉 more hard , and would go to the ●●ck with it . We never purge or 〈◊〉 to purpose , till we hit upon 〈◊〉 right humour , and strike the 〈◊〉 vein . This is to act rationally and in ●●gment ; to bend our great ●●gth there , where our great ●●culty or weakness lies . When 〈◊〉 have by searching found out 〈◊〉 you mostly stick at , let it be 〈◊〉 first grand errand in every ●●ver , whether ordinary or ex●●●ordinary , to beg special help in 〈◊〉 particular case : your weakness in any particular grace or duty , th● power of any particular lust , co●ruption or temptation , your m●● ordinary and common falls in poi● of conversation ; let these have 〈◊〉 special place in every prayer yo●● make : And also let them be mo●● heedfully watched and laboured 〈◊〉 against in your lives . Turn in 〈◊〉 strength of prayer and watchfuln●● upon the strength of sin ; let yo●● main batteries be against the stron●● holds ; and where your walls 〈◊〉 weakned , there set the strong●● guard and watch . Direct . 4. Measure your prof●●ency in Religion , by the power 〈◊〉 get in those particulars , wherein 〈◊〉 have been most deficient or faul● Judge not your selves by th● things which are most easie in Re●●gion , but by your coming off 〈◊〉 your most difficult case . Some professors may at ti●●eem to be full of good affectio●● ●●rangely elevated and enlarged in ●●eir prayers , yea , and to live in so ●●eat peace , as to take themselves 〈◊〉 have attained to the riches of full ●●ssurance , and yet for all this may 〈◊〉 but very poor Christians all the ●●hile . Let them be asked , How ●●it with your Soul ? O! I bless the ●ord I find it very comfortable : I ●●ve sweet communion with God in ●rayer , and I live in the sweet and ●●freshing light of his countenance ; 〈◊〉 washeth my steps with Butter , ●●d his Sun shineth upon my paths ▪ 〈◊〉 thank the Lord I go comfortably 〈◊〉 . But stay man , How is it with ●hine old corruptions ? Thou wer 't ●●ce intollerably proud , or fro●●ard , or earthly , or a jolly and ●●ainly merry soul ; what ground ●●ast thou gotten of those very cor●uptions under which thou most ●●groanedst ? How is it with thee with ●espect to temptation ? Dost thou ●ear and fly from temptation , and ●o what thou canst to keep thy self out of harms way ? and when th● fallest into temptation , when th●● art actually tempted to Pride 〈◊〉 Covetousness , when thou art pr●voked to passion or impatience , ho●● goes it with thee then ? how stan●est thou in the day of temptation●● How is it with thee in regard 〈◊〉 thy wonted evils in thy conver●●tion ? Hast thou sounded a retrea●● from thy eager chase after the grea●● things of the world ? Thou ha●● been a zealot for increasing thin●● eart●ly Substance , art thou now become more moderate ? Thou wert● once a slothful , lazy soul in the matters of God , art thou now more diligent and industrious ? art thou 〈◊〉 servent in spirit serving the Lord 〈◊〉 Thou once livedst a jolly , frothy and merry life , dost thou now carry it with more seriousness ? Hast thou left thy lying and deceitful dealing ? Thou hast been a self-seeker and a flesh pleaser , but canst say , through the Grace of God , I have now betaken my self to a self-denying life ; ●●d doest thou deny thy self in those ●●ry things wherein thou wert us'd ●●st to seek thy self ? Put thy self ●●on a close and severe trial here , ●●d know that if the strong hold 〈◊〉 not battered and broken , if thine 〈◊〉 lusts do still hold their power in ●●ee , if the old sore be still issuing 〈◊〉 , the old stream be still running 〈◊〉 course ; if thou canst not say , I ●●ave kept me from [ mine ] iniquity , 〈◊〉 at least am fighting more resol●●edly against it ; if thou still stickest where thou wert wont to stick ; ( whatsoever flush thou seemest to have of good affections , whatsoever confidence thou hast of thy good condition ) 't is a sure sign it is not so well with thee . Look to what degree of success thou hast attained in those things wherein thy great difficulty lay ; to such a degree of soul-prosperity thou hast attained , and no more . Direct 5. Measure your hopes of the answer of your Prayers for the publick , by your experience of their speeding in your own particular cases . If thy sin can stand before all thy prayers , thine enemies , and fears , and dangers are not like to fall ever the sooner for such praying ; what God may do upon the prayers of others , thou knowest not ; but nothing is like to go the better for thee . If thou hast run with the foot-men ( within thee ) and these have been too hard for thee , how wilt thou contend with them that ride upon horses ? If thon canst not stop the muddy streams of thine own cistern , how wilt thou stand before the swelling of Jordan ? If thy prayers prevail so little to the setting thine own heart , or thine own house in order , how canst think they will do any thing against the hosts of the uncircumcised ? God heareth not sinners ; not only such sinners as are in a state of sin , and totally alienated from the life of God , but even such also , who though for the main , they have been once washed in the blood of Christ , are again fallen into , and wallowing in the mud and mire of any one allowed sin ; they are all like to be but miserable comforters in the day of distress . Remember that Scripture mentioned before , Psal . 66. 18. If I regard iniquity iu my heart , God will not hear my prayer . But on the other side , if thou dost obtain , if thou dost prevail in thine own personal case , this hath good hope in it . 'T is an argument that thy prayers are accepted with God ; and if the Lord accept thee when thou prayest for thy self , or for thine house , thence the greater hope will spring that he will accept thee when thou prayest for his own house and people . And if he doth accept thee for them , he will either deliver them out of their distress , and thou shalt have the honour to be one of those for whose sake deliverance comes ; or if he should not grant thy request as to the publick , yet he will not fail to give thee thine own soul for a prey , though he do not give thee the lives of them that sail with thee in the Ship. And now you see the best way that is open to you , to help at a pinch , to save the poor distressed Churches of God in this time of their need , such praying as may have its fruit unto holiness in your selves ; by this you may do much to promote the holiness and happiness of the people ; if any thing , this will do it . Wherefore gird up your loyns , and set in in good earnest upon this seasonable and mighty duty . Go into your closets , lift up your hearts , draw forth your souls , pour out your tears , weep in your prayer , weep over you own and the peoples sins and fears , and bow your selves with your might before the Lord ; this once try what you can do , try the strength of prayer . Pray all to rights within you and at home , and then seek and cry , and wrestle , and trust , and wait for the Salvation of God to be revealed in due time upon his people . Let us at length hear the conclusion of the whole matter , what shall be the fruit of all this : what will you now do ? If I should only ask , Who among you will join in and pray , pray for the peace of Jerusalem , the Church of the living God ? every one would readily answer , I will be for one , I for another , God forbid I should hold my peace , I will pray for the peace of Jerusalem , Let them prosper that love thee : Peace be within thy walls , and prosperity within thy palaces . For my brethren and companions sake I will pray , Peace be within thee , because of the House of the Lord our God , I will seek thy good . If it be asked further , and who will pray for the destruction of Babylon ? O , every one of us that have an heart for the peace of Jerusalem . Down with it , down with it even to the ground , Remember , O Lord , the Children of Edom , in the day of Jerusalem , who said , Raze it , raze it even to the very foundation . O Daughter of Babylon that art to be destroyed , happy let him be that rewardeth thee as thou hast served us . But would you that your prayers should be heard ? Then arise out of your places , and fall every man upon a personal Reformation . Down with your sin , and out with the world ; list up Christ in your own hearts , is you would have Antichrist ●all in the earth ; let Christ have a name within you above every name , and let every one that nameth the name of Christ depart from iniquity , from his own iniquity ; feek not for corn , and for wine , or for freedom to sit down every man under his own Vine , and under his own fig-tree , where none shall make them afraid ; but seek the Lord , that the Lord God may dwell among you , may delight in you and be exalted by you , that you may indeed become the people of his Holiness , and the people of his Prayer ; seek to be made partakers of his holiness , and follow after holiness , and so follow after that ye may obtain . Let there be such a heart in you , and such an holy design heartily taken up , and zealously pursued by you , and the Lord will certainly accept you ▪ and answer your prayers ; and your profane enemies will then learn to take heed how they again mock or boast themselves against the prayers of the Saints . It was reported of a great Church-man , that when several Ministers were turn'd out of their places for non-conformity , he said in disdain , Wee 'l turn them out , and let them see if they can pray them in again . Once lift up [ holy ] hands to the Lord , and God will give such Answer , that they will take heed of boasting again against prayer . And if yet they should take unto them the hardiness , to say where is your God ? Doubt not but in a little time you shall have this song put into your mouths , Lo this is our God , we have waited for him , and he will save us , this is the Lord ; we have waited for him , we will be glad and rejoyce in his salvation . But if it must suffice you to pray and you will still go on to traverse your old ways , suffering your sins and the world to hold the head of you , let not such men think they shall receive any thing of the Lord. Wherefore once again be exhorted to come to a point in this matter , and determine what ye will do ; If yet will not heartily come in , in this necessary design of advancing in holiness , you may even stand aside , and sit out from that of Prayer , for any good we can expect from you : But if you are resolved on the former , and that with all imaginable seriousness , you will the more prosper in the latter ; let both go together in one , and thenceforth look for good speed in either . Well , shall this Decree immediately go forth ? Say the word once , but let it be with an unalterable resolution ; at least , be advised to this ( which I pray forget not ) from the day of your next solemn appearing before God in this duty of Prayer for the publick , let your Decree be dated ; and if need be , let the very day be written down , and so go , and let it be heedfully prosecuted ; and upon each return of this solemn service , let it be actually and expresly renewed . O Lord God of Abraham , Isaac and Israel , keep this for ever in the imagination of the thoughts of the heart of thy people , and prepare their heart unto thee . FINIS . Books Printed and Sold by Tho. Cockerill , at the Three-Legs over against rhe Stocks-Market . THE Morning-Exercise at Cripplegate of several Cases of ●onscience , practically resolved by ●●dry Ministers , in Quarto . A Supplement to the Morning-●xercise at Cripplegate , or several ●ore Cases of Conscience practical●●● resolved by sundry Ministers , 〈◊〉 4to . Speculum Theologie in Christo : 〈◊〉 a View of some Divine Truths , ●hich are either practically ex●●plified in Jesus Christ , set forth 〈◊〉 the Gospel , or may be reasonably deduced from thence ; 〈◊〉 Edward Polhil of Burwash in Susse●● Esq ; 4to . Precious Faith considered , in nature , working and growth ; 〈◊〉 Edward Polhil , Esq &c. 4to . Christus in Corde : Or the Mys●cal Union between Christ and Bel●●vers considered , in its Resemblance● Bonds , Seals , Privildges and Marks by Edward Polhil , Esq 8vo . The Faithfulness of God co●●dered and cleared , in the gr●● events of its works : or , a seco●● part of fulfilling the Scripture ; 〈◊〉 the same Author , in 8vo . De Causa Dei : Or , a Vindi●●tion of the Common Doctrine 〈◊〉 the Protestant Divines , concer●●ing Predetermination ( i. e. 〈◊〉 Interest of God as the first Cau●● in all Actions , as such , of all ●●tional Creatures ) from the In●●dious consequences with which 〈◊〉 burthen'd by Mr. John Ho●● in a late Letter of Postcr●● Gods Prescience , in 8vo . A Dialogue between a Romish ●riest , and an English Protestant , ●herein the Principal Points and ●rguments of both Religions are ●ruly Proposed , and fully Examined , 〈◊〉 Matthew Pool , Author of Synopsis ●riticorum , in 12s . The Spiritual Remembrancer 〈◊〉 a brief Discourse of those who ●●tend upon Preaching the Gospel , 〈◊〉 Samuel Wells , in 8vo . God , a Christians Choice , com●●ated by particular Covenanting ●●th God , wherein the Lawful●●ss and Expediency is clared ; 〈◊〉 Samuel Winney , in 12s . The Court of the Gentiles , in 〈◊〉 parts ; by Theophilus Gale , 4to . Poese ●s Grecae Medulla ; in qua ●●tinenter Insigniores Poetarum ●●aecorum gnome , versus Proverbi●●s , & Epigrammata quaedam se●●a , & in memoriae subsidium Al●●beticae disposita ; cum reisione latina in usum Scholarum ; per Johannem Langston , 8vo . Poems in two parts ; first an Interlocutory Discourse concerning the Creation , Fall and Recovery of Man. Secondly , A Dialogue between Faith and a Doubting Soul ; by Samuel Slater , in 8vo . Mr. West's Legacy , being a Discourse of the Perfect Man , in 12s . ☜ Geography Rectified : or , a Description of the World , in all its Kingdoms , Provinces , Cities Towns , Seas , Rivers , Bays , Capes , Ports ; Their Ancient and Present Names , Inhabitants , Scituations , Histories , Customs , Governments , &c. As also their Commodities , Coins , Weights and Measures , compared with those of London : Illustrated with above Sixty new Maps . The whole work performed according to the more accurate discoveries of modern Authors in 4to . A Renuncitation of several Popish Doctrines , because Contrary to the Doctrine of faith of the Church of England , by R. R. B. D. in 8vo . 
A25963	----	The confession and conversion of the chiefest and greatest of sinners, with his frequent communion with God, in Christ, by the spirit, or, A garden of spiritual fruits and flowers Arundel, Thomas Howard, Earl of, 1585-1646. 1662 Approx. 592 KB of XML-encoded text transcribed from 220 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A25963 Wing A3899 ESTC R37293 16318327 ocm 16318327 105293 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A25963) Transcribed from: (Early English Books Online ; image set 105293) Images scanned from microfilm: (Early English books, 1641-1700 ; 1604:14) The confession and conversion of the chiefest and greatest of sinners, with his frequent communion with God, in Christ, by the spirit, or, A garden of spiritual fruits and flowers Arundel, Thomas Howard, Earl of, 1585-1646. [16], 441 p. Printed for J. Hayes, for the author, and are to be sold by S. Thomson ..., London : 1662. Attributed to Arundel by Wing and NUC pre-1956 imprints. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Meditations. Devotional literature. Prayers. 2005-03 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE CONFESSION AND CONVERSION Of the chiefest and greatest of SINNERS , With his frequent Communion with God , in Christ , by the Spirit : OR A Garden of Spiritual Fruits and Flowers . LONDON , Printed by J. Hayes , for the Author . 1662. And are to be Sold by S. Thomson at the Bishop●● Head in St. Pauls Church-yard . THe eies of the Lord , in love , are alwaies on all them that fear him , for he delighteth to delight them . The Lord knoweth all those that are his , and none of them shall ever perish , but all of them shall enjoy him for ever , who is everlasting life and Salvation . All the Sons of God are led by the Spirit of God , and they that have not his Spirit are none of his . Jesus Christ came into the World to save sinners of whom I am chief . Jesus Christ came to save those that were lost even to the lost sheep of the house of Israel . Jesus Christ is an open Fountain , or a Fountain opened for sin and for uncleanness , where all sinners , as well the very greatest , as the very least , may wash and be for ever clean . All weary and heavy laden sinners , that is , all such as are weary of their sins , and find them an intolerable burthen , if they come to Jesus Christ , they shall be sure to have and find all ease , rest , and peace . TO THE READERS . GOOD Readers , and Friends , such you are to me , however I am or may be unto you ; what God shall cause me here to write as a Preface , or Apology , is not for my self at all , but for you all , that is all for you ; I seek not my self herein ( God forbid ) and God forbid I should have a thought , or any itching , to speak , to make you speak in the behalf of me , who am a poor man , a nothing but sin , ( as I am in my self ) therefore not fit to be mentioned , no other than to be lamented , as I am in my self , and God to be praised and glorified , as I am in him , brought home to him , living in him , and for that I find and know that he liveth in me . I have not nor I shall not ( I trust through Grace ) ever henceforth , go about to speak or write my self , but him that hath called me , and as he shall inable me , and shew forth himself in me , and unto me ; for I desire to forget my self with my whole heart , unless to humble me , and to exalt the honour and praise of my God , who hath not only created me , but saved me , his I am , and his praises I will speak . Wherefore all ye that shall come to see these lines , and this following discourse , I trust that you shall see the Power of God accompanying them , and owning them for his own words , and works , and if you find them not on your own Spirits to be his , disown them and me ; but I dare you so to do who ever you be . Read them I willingly would you did , and Ah would to God it were ( all your Portions ) to read them with a double Portion of his Spirit and prefence , which I had when I writ them , that he that gave them me , would doubly thus give them unto you , then I am sure you would never forget his loving kindnesse , nor crease to publish his praises ; you would I am sure be never weary telling others the Love of God to your Souls . O God , that art all parity , brightnesse , love , mercy , and goodnesse , Compassionate I most humbly beseech thee the Souls of all those that thou hast appointed to work on , by this thy Work ; it is O God thine , not mine , I acknowledge it , I confesse it , I here proclaim and publish it , and do for it desire to speak loudly thy Eternal and eve●lasting praises ; fill them all , O God , with thine all , with thy heavenly overflowings , wherewith thou hast so abundantly and frequently , filled , feasted solaced and satisfied my Soul , breath into them , O God , thine own sacred breath , and set their affections in a holy flame , that they may burn in Love and obedience to thy divine and holy Commandments , and ever desire to live in them , and never to live out of them , and let this heavenly holy fire of thy Love , consume all other Love that is in them , that is not from thee , nor according unto thee , that they may be all made holy , as thou art holy , pure as thou art pure , and perfect as thou art perfect , that shining in thy brightnesse , all that see them may know them to be thine , and behold thee in them , and they in thee ; feast them , O God , as thou hast feasted me , fill them with thy self as thou hast often filled me , give them and make them partakers of all those heavenly gifts and graces , which thou hast many times manifested , and given unto me , shew them , O God , shew them thy Kingdom , Power , and Glory , overcome them ; Ah overcome them with thy ravishing beauty , dart into their hearts a beam of thy Divine Light , that they may see all things ( in some measure ) that are in thee , O Lord , that are in thee , that they may know thee as thou are to be known , and labour to purifie them selves as thou art pure . Ah Lord , array them all with the most beautiful and transcendent glorious Robes of the righteousnesse of Jesus Christ , thy dearly beloved Son , that having put him on , thou maist for ever own them for thine own , and love them with that pure , perfect and surpassing Love wherewith thou lovest them , and give them I most humbly beseech thee in Jesus Christ , thine own holy Spirit to direct them to walk obediently and faithfully henceforth in all the waies of thy Commandments , to the praise , honour and glory of thy most holy and most glorious name , the edification of the brethren , and the comfort and consolation of their own Souls , in the day of the Lod Jesus Christ , that when he shall appear at his second coming in glory , they may also all of them appear with him . Dear Friends , I know that God hath not given me what he hath given me , for my self alone , because that what of it hath been already communicated unto others he hath with the blessing of his own Spirit , made it a Spiritual blessing unto them , wherefore I have good reason to believe ( besides the perswasion of divers good Christians ) that it will also find acceptation ( among you especially ) for whose sakes I do what I do , that is make it publick , wherefore if it should meet with any so desperately critical , or devilish , as to censure it or me , let him , or them know , that as I fear not , so I care not , what ever they say or do either against the one or the other , because I know that God knoweth both my heart and my thoughts hereon , and that is enough to give me boldness to go on to do it , and also to rejoyce in the doing of it , because he hath and doth perswade me , that this my labour shall not be in vain , in the Lord. And who ever thou art that any waies censurest it , or me , I shall as heartily pray for thee and thy Soul , that God censure thee not for it , but convince thee and convert thee , even as if thou wert a part of my very self , and as if my well being did consist in thy well being for be thou what ever thou art , though I hate thy sin , and be offended at it , yet I truly and in all faithfulness love thy self and thy Soul , and would with my heart that it go so well with thee as it doth ( through the free Grace , Love and Mercy of God in Jesus Christ ) with me . And I shall continue to contend with God in the behalf of thy Soul , ann the pardon of thy sins , as for my own . I know what it is to be a great sinner ; and I also know ( through the infinite and incomprehensible Love of God ) what it is to be washed , cleansed , pardoned , justified , sanctified , and saved from all sin , and to be ( in Christ without spot , or wrinckle , undefiled . And therefore I cannot , ( in humility I speak it ) but as God , love all Souls with true and unfeigned Love , heartily praying and desiring that none might perish , but that all might come to partake of everlasting life , to enjoy for ever those heart and Soul ravishing joyes that God hath prepared and laid up for all those that truly love him . I intend not to speak anything touching the method , nor to crave the excuse of any for any thing that may not savour with them . I know from whom I have received it , and he I am sure will patronize and protect it , and blesse it in some measure I hope , unto all that shall read it ; but whatever successe it find , I shall find I am sure , all that I seek for , which is peace within during this life , and honour , glory and immortality in the World to come , which good Lord grant for Christ his sake unto all those that love thee , and wait for thine appearing , And thus , dear hearts , I leave you to the guidance of the good Spirit of the Lord , to direct you in all your thoughts and words , that they and all your actions , as well as mine may be now and alwaies acceptable in his sight , who is our strength and our Redeemer , to him who is able to keep you from the hour of temptation , and to preserve you blamelesse until the hour of his coming , I commit and commend you Remaining . In London , Anno 1654. IN the Name of the most Holy , Glorious and Blessed Trinity , God the Father , God the Son , and God the Holy Ghost ; one God blessed for ever , to whom be given and ascribed , as all due is , and to none else , Honour , Glory , Power , Might , Majesty , Dominion and Thanksgiving , by me and by the whole world of his Elect , Now and for ever more , Amen , Amen , So be it Lord , so be it . THomas Arundell , the poorest , vilest , basest , and most unworthiest of all the servants of the living God , altogether unworthy of that most Worthy , Glorious , and Right Honourable Title , but trusting on his mercy and Free Grace to be made worthy , through the merits and worthiness of Jesus Christ , and in him to be accounted worthy . Doth in all humility of heart most humbly beg and implore his Divine Majesty , in Jesus Christ , to inspire , bless and assist him with his holy Spirit , that he may here following set down only the sincere breathings and longings of his soul in truth and sincerity of heart , and that he may grow daily from one degree of grace unto another , from step to step , untill he come to that height and fulness of measure of holiness , appointed by God in Jesus Christ , who is the fountain , the Ocean , and the fulness of all happiness and blessedness , being God equal with the Father , Blessed for ever and ever . A Prayer . O Most Holy , most Glorious , Eternal , Incomprehensible Lord God , full of Grace and Truth , Maker and Giver of all things both in heaven and in earth , from all eternity unto all eternity , thou art and there is none besides thee , God blessed for ever and ever : Thou givest , O Lord , freely , fully and continually , and art never weary nor repentest , all our springs are in thee and from thee , thou canst not increase nor diminish , whatever is done for or against thee : Ah Lord my God give me so much of thy self , as I may be like unto thee in all things by grace here , and in glory hereafter ; that I may stedfastly , faithfully , heedfully , carefully and circumspectly do thy whole and holy will on earth , untill I come to glorifie thy Name in heaven . O Lord conform my will unto thy most holy and most blessed will , that I may serve and please thee by all my thoughts , words and actions , not turning a side to the right hand of pleasures , or to the left hand ▪ of profits . Let thy most holy and most blessed Spirit teach me , lead me , guide me , and so direct and govern me , that the thoughts of my heart , the words of my mouth , and the works of my hands may be now and alwaies acceptable in thy sight , O Lord my strength and my Redeemer . O Lord that searchest all hearts , and triest the reins pondering all our actions , be pleased in Jesus Christ to look down upon me , poor vile sinfull dust and ashes , the greatest of sinners , and the very worst of the worst of men , and for his sake wash away all my iniquities , and purge me from all my sins and my transgressions , known or unknown , secret or revealed , past , present , and to come , and for the merits of that most dear and pretious blood of thy dear and only Son , which was ( I believe ) shed for me on the Cross. O Lord grant that I may appear blamelesse and spotlesse before thy throne of Grace and Justice at all times when I come before thee , that thou maiest have delight in me , and in all the works of my hands , and maiest according to thy good promise graciously hear and answer my petitions and requests , which I most humbly and unfeignedly desire may be framed in my heart by thy holy Spirit , that they may be according to thy holy mind and will , and finde acceptation through the mediation and merits of thy dear only and beloved Son Jesus Christ the Righteous . And grant O most mercifull and loving Father in Jesus Christ my Redeemer , that I may set down from time to time the only Dictates of thy holy and most blessed Spirit unto my poor soul , not any head notions , but my very hearts frame and only desires and motions ; that they may both then and ever after refresh , rejoyce , glad and comfort me , and cause me to bring forth fruit to newness and amendment of life , for the honour and glory of thy great Name ; and grant that I may ever renounce all merit or worthiness in my self for the very least of all thy mercies , no not for the crumbs that fall by thy providence from the childrens table . Sure I am the more light I have from thee , O Lord my God , I shall the better and clearer see my own darknesse , the more I have of thy wisdom , the better I shall see the foolishnesse of all worldly wisdom , and the errours of my own waies ; the more I have of thee , the less I shall have of my self ; the more thou shalt be pleased to give me , the less I shall confess I deserve , and the more thou shalt be pleased to lift me up , the lower I will cast my self down : Ah Lord God , teach me to know my self that I may hate my self ; teach me to know thee rightly , not in the history only , but in the mystery also ; not only without , but also within , that I may love thee in fear , and fear thee with true unfaigned sincere spotlesse love ; wean me , O Lord , from the world and the worlds loves , let me die to the world and to all things in it , that I may live to thee . Ah take me from the world , ere thou takest the world from me ; fit me for thy self , ere thou takest me to thy self ; let my last daies be my best daies , and my last thoughts my best thoughts ; let me not live one moment longer then to do thee service , and let that only be my aim and my end , let thy work be my wages , and thy wages my work . O Lord ▪ God in Jesus Christ , I most humbly beseech thee to perfect and accomplish that good work which thou hast begun in me , for all my hope , trust and confidence is in thee , that thou wilt never leave me nor forsake me ; Ah Lord , do not leave me to my self at any time , for I shall undo in one moment all thy doings , so great is my skill , power , strength , mind and will to all evil , against all good . But O my God , do thou continue to restrain my will and constrain it to thy will , and to the faithfull and entire obedience of all thy Laws and Divine Commandments . Write thy Laws of grace in my heart and thy Statutes in my minde , by the finger of thy holy Spirit , and suffer me never through any temptation to depart from them , but let them be a lanthorn to my feet , and a light unto my paths , to lead , guide , direct and govern me in the waies of righteousness and holiness , that I may live the life of the righteous , in the midst of this crooked , froward and perverse generation . Ah Lord , suffer not the mountains of my sins , nor the Rocks of unbelief to hinder thy mercies from descending into my heart by thy holy Spirit , nor my prayers from ascending up unto thee by faith . Let thy mercies draw me , and thy judgements drive me , that I may run and not grow weary , that I may walk and not faint . Be , O Lord , my God I most humbly beseech thee in Jesus Christ a savour of life unto life to my soul , and of death unto death to my sins , and let thy holy and most blessed Spirit of grace , that knoweth thy whole , holy and sacred mind and will , lead me , teach me , direct me and instruct me in all the things I shall take in hand to do ; and give me , O Lord I beseech thee , those things , and those things only that may draw me nearer and nearer unto thy self , to make me thine and only thine , that I may be wholly thine , holy thine , alwaies thine , and ever thine , that living here in thy fear , I may die in thy favour , and after death be neade partaker of Eternal life , through Jesus Christ my blessed and alone Saviour and Redeemer , for whom I desire ever to blesse thee as the Lord my Righteousnesse ; and to whom with thy glorious , holy and sacred Majesty , thy eternal and blessed Spirit of grace , be given and ascribed by me , and all thine , as all due is , Honour , Glory , Power , Might , Majesty , Dominion and Thanksgiving , Now and for ever more , Amen . HEre followes my spiritual soul-Solaces , Dictates , or Gleanings of Gods Spirit , set down in order , and from time to time , as it shall please the Lord in his goodnesse , love and mercy , to frame and fit my heart unto . With a Journal of several passages , as shall hereafter befall me by Providence , whereby I may , as in a Heavenly looking-glasse , see , know , taste , feel , and be certainly assured of Gods loving and mercifull dealing towards me , and of my daily approach , and bringing near and nearer unto my long wished and desired home of heaven , through and by the merits of my dear Saviour and Redeemer Jesus Christ , there to sing for ever and ever , Hallelujahs of Praise , Glory and Thanksgiving unto his most Holy , Blessed , Eternal and Glorious Name . Let , O Lord , the Meditations of my heart , the Words of my mouth , and the Works of my hands , be ever acceptable in thy sight , who art my strength and my Redeemer . Spiritual Meditations , Being the Gifts and Dictates of GODS SPIRIT . Or , The hearts Frame and Language , that desires to be made Spiritual and to live spiritually . 1. O God my God , who art all things , and givest all things freely , willingly , abundantly , and continually , therefore of thee in Jesus Christ do I humbly ask all things . 2. Give me thy self , O God , and I will confess that I have all those things I ask . 3. For unless thou givest me thy self , I esteem that I have nothing , though thou keepest nothing else from me . 4. I know that there is no perfect perfection here , and therefore we cannot live without sinne , but O most gracious and most mercifull Father , lay them not to my charge , but bury them all , past , present , and to come , in the grave of my blessed Saviour and Redeemer , Jesus Christ. 5. I will ever seek thee , O God , whom my soul loveth , desire thee only , and lay hold and depend on thee alone . 6. Let , O God , the things of the world be unto me , as I was unto thee ( whilst I was in the world , out of thee ) even as a menstrous cloth , and filthy rags . 7. Thy mercies , O God , are the hid Treasures which my heart seeketh , and longeth to enjoy . 8. Thy love , O Christ , is much sweeter to my taste , than the honey-comb , and I desire it much more then gold , yea above all the worlds treasure , good , and glory . 9. I am sure I shall be able to rejoyce , in and under any , yea all afflictions , if thou dost not afflict me , O my God and my Father in Jesus Christ , with thy absence . 10. He is in heaven though on earth , that doth truly love thee , and only love thee , and heaven is in him , because thy love is in him , because thou lovest him ; thy love , O God , being the heaven of heaven in heaven , the best of heaven . 11. Do unto me , O God , what thou wilt , and do but only tell me that thou wilt it . 12. Were I in hell for thy sake , that is absent from thee , I could and would rejoyce , for it is my Heaven to please thee , my God , who hast and dost so much delight me . 13. Let me be but esteemed in thy eies , Oh my Jesus , my sweet , my dear , and pretious dear delight , and I shall not vallue , but contemne all the ill looks of all others eies . 14. I had much rather be a Paul , a Job , or a Lazarus , then a Solomon , be Ignominious all my days , and honour my God alwayes , then be honourable all my days , and dishonour my God but one day . 15. Of all afflictions , O God my God , let not sin be my affliction , afflict me not with sin , for sin . 16. A wounded heart , a heart wounded with sin , who can bear . 17. What burthen so intolerable heavy as the burthen of one sin only , if the Lord lift it not up with one of his fingers . 18. I ask nothing in Heaven or Earth , but God in Christ. 19. God in Christ is all things , for all things out of Christ is to me nothing , he is my joy and my Salvation . 20. I had much rather , me thinks , be ever afflicted then never afflicted ( whilst on earth . ) 21. Though by thy free grace , O God , thou hast in love and mercy brought me home unto thee , yet thou hast used affliction as the means , therefore do I love and kiss the Rod , because thou hast appointed it . 22. I love affliction , because it was the hand by which thou did'st O God lead me out of affliction , that is out of sin . 23. I love affliction , because by it thou hast taught me to love thee , yea so to love thee , as I love nothing in comparison of thee , but all things in subordination to thee . 24. I love affliction , because in it I saw thee in me , and my self in thee . 25. I love affliction , because by it I saw that thou did'st love me . 26. I love affliction , because it taught me to love thy Statutes , to choose them , imbrace them , and delight in them . 27. And I will love affliction , because it will keep me in the ways of thy Statutes . 28. I love afflictions , because they are lovely , and sent from thee the God of Love , to me in Love. 29. I Love afflictions , because thou hast sanctified them to me , and me by them . 30. I love affliction , because since that I was deeply afflicted ( for sins ) I have not been afflicted with sins triumph nor raign . 31. I love afflictions , because thou hast made them O God , unto me Lovely . 32. I love afflictions , because thou hast ever sweetned them unto me by Sanctification . 33. I love afflictions , because by them thou hast taught me how to bear afflictions . 34. I love afflictions , because by them thou hast taught me how to afflict my self , that is my flesh for sins afflictions . 35. O my God , give me what afflictions thou wilt so by them thou suffer me not to afflict thee , who I know , never took'st pleasure to afflict me . 36. If I had not known afflictions , me thinks I had never sought to learn to know thee , nor thy knowledge . 37. If I had not been undone , I may justly fear I had been for ever undone . 38. Give me O Lord , as many sanctified afflictions as thou pleasest , for then in the mid'st of them I am sure I shall please thee . 39. O Lord suffer not any affliction to afflict me with murmurings or repynings , which I am sure will afflict thee . 40. I desire ever to praise thee O Lord , for that I never had affliction in the flesh , to my remembrance , but it brought me comfort in the Spirit . 41. So that I may say ( through grace ) my afflictions have been my best and choisest benedictions . 42. So esteeming them , give me O Lord this grace , to esteem them as tokens and signs of grace . 43. O Lord make me ever thankfull for all these thy afflictions which deserve so much thanks . 44. O Lord I heartily thank thee for that thou hast made my heart such , as it doth truly thank thee for them . 45. Give me grace O Lord to will thy will , and to submit to all thy Wills Will. 46. Ah Lord , give me grace to know thy will , and a will to learn to know thy grace . 47. Thy glory is my gloryes end , thy end is my gloryes aime . 48. I desire no other honour , O Lord , then to have the honour to be thy Servant . 49. I will rejoyce in any Condition , so I may be in the Condition of thy Servant . 50. O Lord I am willing to do any work , so it may be thy work . 51. Thy glory O Lord is my only longing , my only joy , delight , desire , aime , and end . 52. O Lord let me never be ashamed to do thy work though never so mean in the eies of men , let it be alwayes beautifull , honourable and glorious to my eies , heart , will , and affections . 53. Give me Christ , O God , on any terms and conditions , and I will confess them to be honourable terms , and conditions advantagious and glorious . 54. I had much rather have Communion with Christ ( in a dungeon ) then be adorned and ever possess all Solomons outward glory in a Palace . 55. Communion with Christ will , I am sure , make me content in all places and conditions . 56. In Christ I am sure there is fulness of joy , and all true peace and comfort , though without any of all the worlds comforts . 57. In Christ there is all pleasure , though in the worlds frowns , disgrace and displeasures . 58. In Christ there is true light , though in the worlds dark Dungeons . 59. Thy smiles O Christ , my Christ , are my Heaven , and thy frowns let me never know , for I fear them as the worst of Hell. 60. Let me enjoy that Heaven , and I care not for all other Hells . 61. Ah sweet Jesus , let thy will be my will , that my will may be always according to thy will. 62. Let nothing O Lord satisfie me , but my assurance of being in thee , and thou in me . 63. Let me always O Lord meditate on thy love and mercyes in loving me . 64. Ah suffer not any thing in this world of this world to content or delight me , unless thou be in it , my sweet Iesus . 65. O Lord grant that as often as I do sin , I may sigh and sorrow for sin , and earnestly desire to sin no more . 66. Grant that I may set all my affections and love on thee ( my dear Saviour , and Soveraigne Lord , who art the Fathers glory , the Heaven of Heaven in Heaven . 67. Grant O Lord , who art my God , and all my good , that in all Conditions I may abundantly rejoyce with true contentment , and not at all to murmur or repine at thy hand , though heavy on me . 68. Ah Lord be thou always all my thoughts , all my joy , and the only and all the rejoycing of my heart . 69. Grant that I may always love thee O my Lord , more then my life , yea then the life , that is , the Salvation of my Soul. 70. Grant O Lord , that I may not so much by much labour for the joyes of Heaven to my self , as to do thy will on earth in love only to thy self . 71. Grant O Lord , that all my solace may be in uprightness of heart to serve thee . 72. O Lord give me grace , that whilst I am on earth , I may labour to do thy will , with my whole will as it is done in Heaven . 73. Grant O Lord , that I may every day , yet all the day long have Communion with thee the Spirit of grace , my sole comforter , and only comfort . 74. Grant that I may will nothing but thy will , O thou my Father in Iesus Christ which art in Heaven . 75. I had rather have thy smiles in Hell , O my sweet and dear Iesus , if it could be , then thy frowns in Heaven . 76. I had much rather , if it could be , be in Hell and obey God , then in Heaven and sin against him . 77. O God , give me , I most humbly beseech thee for Jesus Christ his sake , those things , and those things only , both for soul and body ▪ on earth , as may prepare me , and make me fittest for Heaven . 78. I had much rather choose death , then choose to sin . 79. Though I cannot live without sin here , yet whilst I live here , suffer me not , O God , at any time to consent unto sin . 80. I do beleive that Christ Jesus is my Jesus and my Christ , and that he makes intercession for me every moment , and ever will , even to my very last moment . 81. I had much rather enjoy affliction with enjoying thee , O my Saviour , then all manner of prosperity if thou do'st not prosper it . 82. As long , O God , as thou givest me bread , water and grace , I will acknowledge that I have sufficient , meat , drink and rayment , yea that I fare delitiously , and am arrayed more gloriously , then if I were with purple scarlet and fine linnen . 83. To do thy work O God , is the wages I desire , and which will and shall ever content me . 84. Ah Lord , I praise thee for that thou hast given me a heart to be willing to part from all things most willingly , so I might part from all sin also . 85. Dispose of all things as thou wilt , O God , do but only leave me thy self in possession . 86. All good thoughts come in love , O God , from thee , to me , but woe me , miserable me , for that all evil thoughts come from my self in hatred to thee . 87. Good Lord make my heart and all my thoughts such , that I may be only such , and alwayes such , as thou would'st have me to be . 88. Do thou , O Christ , live and raigne by thy power and might in me , that the mighty power and raigne of sin may be cast out of me . 89. Let not the things of the world , put thee O Lord out of my mind , not sin out of my heart to abhor it . 90. Give me , O Lord grace and power to Conquer and cast out all worldly lusts and affections out of my heart , that there be a place for thee , and thee only to dwell in , my sweet Jesus . 91. Grant O Lord , that I may esteem the worlds gifts without thee my Saviour , as the Devils gifts , that will destroy me . 92. Grant O Lord , that I may ever beleive and esteem my best duties and performances ( as from my self ) to deserve nothing but shame & confusion , being but as filthy rags , and a menstrous cloath , and that I am less and less worth at the best , then the least of all thy mercies . 93. Nothing but thy blood O Lord , can wash me , nothing but thy death could satisfie for me , nothing but thy resurrection can raise me , and nothing but thy living , can make me live . 94. Let thy blessed Ordinances O Lord be more delightfull to me then my meat and drink , and sweeter to my tast then the hony and the hony comb , let them much more please me then the pleasures of Egypt , which are but for a season . 95. I had much rather have nothing of the world , and hate it , then all the world and love it . 96. I had rather be the poorest in the world , then the richest , as for my own good and profit alone . 97. I am more affraid of honour then of dishonour , of riches then of poverty , of high degree , then of low degree , of applause , then of contempt or scorn , of health then of sickness , and of my life then of my death , yet I know that God is all , and in all these , therefore I will feare neither , for I know that , that which he giveth is the best , and I shall profit best by it . 98. Ah that I had so much grace , as to be alwayes able to meditate on the love and sweetness that is in my Saviour , I would not leave that blessed condition of Communion with him , ( one houre ) to gaine all that the world hath to give . 99. Surely , if I could alwaies think on my Saviour , I would willingly alwayes think on him , I would not only have him in all my thoughts , but I would have him be all my thoughts . 100. One moments Communion with the Spirit of grace , were to be prefer'd incomparably above all the pleasures and sweets of sin , though their end were not bitter , but sweet . 101. I would willingly loose all that I have of the world , if so be I could loose the thoughts of it likewise . 102. I would much rather have not any thing of the world , and be not of the world , then have all it hath , and be of it . 103. I cannot be poorer then to have the world , and love it , nor richer , then to be without the world , and hate it . 104. Though I cannot remember what I should ▪ yet I remember well , I never did , nor I do not do what I would . 105. I had rather say nothing then my own words , when I speak by prayer , or any other way unto God. 106. Oh blessed Spirit , Sanctifie my thoughts and my words , when I take upon me to speak unto God or of God. 107. Oh sweet Jesus , present , I most humbly beseech thee , my prayers , and my self unto thy Father , that he may receive and accept of both , through thy merits and mediation . 108. O God , my God , give me grace so to live . as I may be alwayes ready , willing , and rejoyce to dye ; let thy time be my time , whether it be sleeping or waking , on thy day , or on ours , whil'st I am doing thy work or mine owne , thy time and thy will be done , O Lord , not mine . 109. O Lord let me never leave sighing for sin , till I leave sinning . 110. Let sin , O Lord , be much more bitterer unto me after repentance , then it was sweet before repentance . 111. Let me O Lord esteem any death much sweeter , then the bitter life of any sin , though it live but a moment in me . 112. Give me , O Lord , any affliction , unless that which I cannot beare , ( sin . ) 113. Let me live so long here O Lord , till I am utterly dead to all sin , and sin dead to me , and then Lord take me to thy self when thou wilt , that I may live for ever to thee and with thee . 114. O Lord though thou give me poverty and Contempt with the grace of content , I shall be as rich and as honourable as I desire . 115. Take my thoughts , O Lord , from the world , and then take the world from me as soon as thou wilt . 116. Give me O Lord so much grace to love thee ▪ that it may extinguish all other loves that are in me . 117. Make me O Lord thy Servant , and let me know it . and I will never desire , nor ask any other honour or Condition . 118. I would much rather have Christ in me , and doubt it , then not in me and believe it , rather such true sorrow , then such false joy . 119. If Christ were not in Heaven , I would not desire to be there , my desire should be , to be where Christ should be . 120. Let me so love thee O Lord , as I may alwayes fear thee , and so fear thee , as I may ever unfainedly love thee , let these two graces be never sever'd from me , nor I from them . 121. Let no sin keep me from thee , but let every , and all sins drive me unto thee , for I know that thou art a God , pardoning all sins and Blasphemies , all iniquities and transgressions of such as repent , and resolve to do so no more , and I know that thou art my God , and Father in Jesus Christ. 122. Love me then so , O Lord my God , I humbly beseech thee in Jesus Christ , as to keep me unspotted , that is from sinning against thee , either in thought , word or deed , wittingly , or willingly . 123. Let thy mercyes O Lord , my Lord and my good God , so draw me , and thy Judgments so drive me , as I may never be at rest nor quiet , untill I come to have quiet rest between thy breasts my dear , my sweet and saving Jesus . 124. Let me O Lord so think on the world , as to hate it more and more , untill thou givest me so much grace so to hate it , as to think on it no more . 125. Let me not O Lord live so long as to desire to be younger to live longer . 126. But let me rejoyce in my age , for that I am nearer the death of sin , and the life of Eternall Glory . 127. Make me O Lord , not only such as I desire to be , but such as thou would'st have me to be , which is , I trust , to be one with thee and in thee . 128. I desire O Lord , not only to be what I would be , but what I should be . 129. It is in thee O Lord to give all things , for thou art all things , therefore of thee do I humbly beg all things . 130. Let me not live one moment longer , after I have done the work of my Generation , that is , not live for my self , but for thee O Lord. 131. Let my will O Lord , be only to do thy will , to will thy will , and to submit to thy wills will. 132. Let me be wholly thine , holy thine , only thine , all thine , alwayes thine , and ever thine , here in thy Kingdome of grace , and hereafter in thy Kingdome of Glory . 133. I had much rather have the punishment of sin and not sin , then the evil of sin and no punishment . 134. Ah how sweet is it to want the worlds sweets , and in its want , to find no want , but even in want most to abound . 135. O Lord thou knowest I desire not so much the world , as to have my thoughts and affections taken from the world . 136. Could Heaven and Eternal life be purchased , for to choose and commit one sin willingly ) I would not purchase nor have it on that condition , but rather depend on the love and mercy of God , in Jesus Christ. 137. I am sure God is my God , because he hath given me a heart to fear him in love , and to love him with fear and trembling , to rejoyce in his Statutes , to desire to do his will universally , and to depend and trust on his sure mercies and faithfull promise in Jesus Christ. 138. I am sure God did ever love me , because I am sure he doth now love me , and therefore I am sure he will ever love me , for where he once loveth , he ever loveth , and did ever love . 139. I am sure God loveth me because he hath given me a heart to hate all sin universally with a sincere and perfect hatred , both in thought , word , and deed . 140. I am sure God loveth me , because he hath given me true conviction , and sincere sound and unfaigned repentance , from & for all sin , esteeming all exceeding sinfull , both the great and the small . 141. I am sure God loveth me , because I delight in his wayes , and for that all my longings and desires are to do all his will. 142. I am sure God loveth me , because I find his Yoak easie , and his burthen light . 143. I am sure God loveth me , because I would not commit any sin ( nor could I sin willingly ) to get his love , if I doubted of it . 144. I know , and am sure that God loveth me because that I do most heartily and sincerely desire to love him , a thousand thousand times more then my own self . 145. I know God loveth me , because I love him most for himself . 146. I know God loveth me , because I desire nothing so much , as to be his faithfull , humble , and obedient Servant . 147. I know God loveth me , because I love every man , especially such as I beleive love him , and because their conditions what ever they be , make none with me . 148. I know God loveth me , because I love every mans soul , prosperity and happiness as my own , and their bodies more then my own . 149. I know God loveth me , because those that have been , and are still my Enemies in the flesh , I love both in the flesh and Spirit . 150. I know God loveth me , because I do sincerely pray for the souls and bodyes of those , whom I have cause to beleive that they hate me . 151. I know God loves me , because I hate nothing , but what he hates , which is sin . 152. I know God loves me , because he hath thus changed my heart , from hatred to love , and hath made me to hate what I loved , and to love what I hated . 153. I know God loves me , because I love all things for his Glory , all things in subordination to him , who is all things . 154. Ah sweet Jesus , give me so much love , to love thee here on earth , as thou lovest me when thou wert here , for I cannot else love thee enough , nor soon enough . 155. Ah that I had ever loved thee , and never loved sin . 156. Ah Lord give me this great grace of love , that I may forget all other love , forsake all other love , and hate all other love , that shall in the least hinder my love to thee , or lessen my loving of thee , for my soul desireth only to love thee . 157. Thou only art lovely , Ah my sweet Jesus , and my only beloved . 158. O Lord my God , let my love to thee increase , as my life shall decrease . 159. And as I draw nearer to thee , let me O Lord find thee more lovely , and more and more to love me . 160. Let me so love thee O Lord , my Lord , as I may love thee only , serve thee only , fear thee only , and be delighted , ravished , and comforted in and with thy love . 161. With thee O Lord , I leave my self as a token of my love , Ah give me thine , and let us never change . 162. The love O Lord I have for thee , I confess I had from thee , it being now in me , O let us both abide , and let me dwell in thee . 163. Let it never seperated be , from thee nor me , but of two let us be made one , and never more be alone . 164. My whole desire O Lord , is to do thy will , it is to thee , and to remember thee . 165. O Lord lead me by thy holy and blessed Spirit , that I may never be led astray . 166. Let me not O Lord do any thing by my self , as for my self , but all things by thy self , and for thy self . 167. Be thou alwayes with me that I may never be without thee , O most holy and blessed Spirit , my Sanctifier , that I may be all , and alwayes sanctified . 168. Let me love thee O Lord more for thy service sake , then for my souls sake . 169. Let me desire and long for Heaven , more to do thy will , then to have my will. 170. O Lord if thou wert not in Heaven , I would not desire Heaven , but my desire should be , to be with thee . 171. O Lord let the same desires be in me whilst I am on earth , as shall be in me when I am in Heaven . 172. The desire of my heart and soul O Lord thou knowest is only to thee , and for thee , and to be alwayes guided by thee . 173. Increase this holy desire in me O Lord , untill my soul and body shall be filled with thy blessed fulness . 174. O sweet Jesus , dwell in me ever , and goe not out of me never , for when I have thee Lord , I have , all that I desire and crave . 175. I am most willing and ready to loose my life to preserve thee O Lord , but not to preserve my life to loose thee . 176. O Lord what thou hast given me , which is all , take when thou wilt , and in what manner thou wilt . 177. Make O Lord thine own Conditions with me , I will make none with thee , but to obey thee , and serve thee on thine own terms . 178. Teach me O Lord to know my self as thou knowest me , and to hate my self for sin , as thou lovedst me when I was in my sin . 179. I desire to hate sin as the Devil , to fear sin as Hell , and to fly from sin as from thy wrath , O great God. 180. With thee I desire to leave and give my self O sweet Jesus , receive me , and accept of me . 181. O Lord go with me where I am to go , that I may be alwayes with thee , never from thee nor do any thing without thee . 182. O Lord let me only do what thou consentest unto . 183. I fear sin much more then the Author of sin . 184. Sin is my worst , my greatest , and my strongest Enemy . 185. Give me Grace and strength , O sweet Jesus , to Conquer sin , and I shall not fear all other Enemies . 186. Had I but one sin unforgiven , and thou should'st O Lord , make me my own Iudge , I should , and could not do other wayes , then condemne my self for ever into Hell. 187. I desire ever to magnifie Laud , praise , and extoll thy glorious name O Lord God , for making Iesus Christ my Iudge , whom thou hast appointed also to be my advocate . 188. Were I to choose , I would choose no other for both . 189. For sure I am , I cannot loose my cause , if he plead it , nor be condemned , he Iudging me , who was Iudged and condemn'd for me . 190. He dyed for me , and therefore I shall not see that death . 191. He hath paid my ransome , and therefore I must be acquitted . 192. He hath suffered , and therefore I shall ever raign , 193. He wore a Crown of Thornes , that I might ever weare a Crown of Eternall and incomprehensible weight of Glory . 194. He is risen and hath led Captivity Captive , that I might be delivered for ever out of all Captivity . 195. He is ascended up on high , and therefore I am sure he will lift me unto him . 196. He is gone to prepare a place for me , therefore I am sure I shall be for ever well plac'd . 197. He is sate down on the right hand of God , and hath convinc'd and Conquer'd all my accusers and enemies , therefore I shall in quiet rest , and perfect peace , sit down with him , and by him . 198. He hath all power and Authority given him by God , therefore I am sure no power shall or can hurt me . 199. He hath provided a place for all his Children and Servants , therefore I will not be afraid nor fear . 200. He hath promised , and he is faithfull , therefore I will believe and not doubt , but rejoyce . 201. O Lord let me fear nothing but thee , nor love ●othing but thy feare . 202. My love O Lord to thee , is surely thy 〈…〉 . 203. O Lord put the vaile of thy fear before my eyes , and my heart , that I may not sin against thee by ne●ther . 204. Ah Lord God , suffer me never more to doubt of thy love , seeing thou hast so freely , and willingly given the Son of thy love , even thy dear only , eldest , naturall , and beloved Son , Jesus Christ , to dye for me , and in my place , and stead . 205. Ah sweet Jesus , Be thou pleased so to take up thy aboad in my heart , and to dwell there , as I may alwayes find thee there , to comfort me , and to direct me how to walk well pleasing unto thee ; let me always hear thee , speaking to me , how I shall do every thing I take in hand to do , so that all my thoughts , words , and deeds , may tend only to thy honour and glory , the Credit of the Gospel , the good of others , and the eternall Salvation of mine own soul. 206. Ah Lord , give me grace in all afflictions , to consider that its much less then I deserve , and that thou mightest justly have sent them on me sooner . 207. Hell , O Lord I confess is only my desert , what less thou givest me , is more then I have or can deserve , and less punishment , then the least of my sins hath deserved . 208. Therefore in all Conditions I desire to bless thy name , and to praise thee , with a thankfull , contented , and rejoycing heart . 209. Le , O Lord , all thy afflictions teach me and tell me that thou art mindfull of me , and that they are friendly , yea Fatherly Visitations , and tokens of thy Fatherly true love in Iesus Christ. 210. O Lord suffer me not to sell my portion in Heaven , for any Portion of earth , on earth , the honours , riches , or pleasures thereof . 211. Let even this Portion , thy service and work O God , be preferred by me , and be dearer to me then all things of this world . 212. A Christian once in Christ , united to him , cannot be taken out of him , no more then the same water cast into the Sea can be taken out again , for he is become a part of Christ , even as the drops that fall into the Sea , are forthwith a part thereof . 213. Seeing then thou hast made me one with thee , received me a little drop into thy self , the Ocean of blessedness , and of all goodness , happiness , and felicity ; My sweet Jesus , I am sure I shall never be separated from thee . 214. Let me O God , so live the remainder of all my life here on earth , as that thou maiest not be ashamed to be called my God , and to give me eternall life hereafter in Heaven . 215. O sweet , glorious , and glorified Iesus , inhabiting Eternity from all Eternity , look not on me as I am in my self ( without thee ) but as one in thee , even as a member of thy blessed self . 216. Love me , O Lord God , with thine own love , even with that love in Iesus Christ , wherewith thou lovest thine own . 217. When , O Lord , I have thee ( though alone ) I have what I desire , yea and all that I desire , for thou art all , and the only desire of all my desires . 218. Give me , O Lord , thy self , though without any thing else , and I will never ask thee any thing else . 219. But though thou dost , O God , give me all things else , ( and not thy self ) I shall account it even as nothing . 220. Having thee alone ( My dear Iesus ) I have all things , and having not thee , I have nothing that I truly love . 221. Give me then thy self , and that shall content me , but unless thou dost give me thy self , I am resolved never to be contented . 222. Give me then so thy self , O Lord , who art my delight , as I may do all things by thee , and nothing at all without thee . 223. Give me so thy blessed self , as I may alwayes enjoy thee , beholding thy glorious face , and the light of thy blessed Countenance , and may hear thy most sweet and comfortable voyce , to comfort , revive , and refresh me . 224. Be thou O Lord , mine all , and let me be thine all . 225. Though I much fear , and would not commit any sin , yet I am not at all afraid of all the sins I have committed . 226. Though I know that God hates all sins , yet I much rejoyce that I was made a sinner . 227. Though I know that God justifies the ungodly , yet I would not be ungodly . 228. Though I know that grace doth abound more then sin , yet I would not sin that grace may abound . 229. Did I doubt of the pardon of my sins , to have their pardon , I would not choose willingly to commit one sin . 230. Ah Lord , do not only pardon all my sins , but give me grace to sin no more . 231. Let me O Lord be as unwilling to live in sin as to dye in sin . 232. Let me fear as much the committing of any sin , as the punishment of all my sins I have committed , fear sin before committed , as the punishment after committed , yea fear sin , more then the punishment of sin , choose the punishment and not sin , rather then sin , and have no punishment . 233. Let me hate sin most , because it is sin , and therefore most to be hated . 234. Let me hate sin , as much after pardoned , as before , and before committed , as after . 235. Let me , O Lord , hate sin , as thou lovest a sinner that would not sin . 236. Let me be , O Lord , as unwilling to commit sin , as thou art willing to pardon them when committed . 237. Let me even be as unwilling to commit any sin , as thou ▪ O Lord , art willing to pardon all sins . 238. Let me , O Lord , die to all sin , that I may live to all grace . 239. Though , O Lord , I know that thou pardonest all sins and transgressions , yet suffer me not willingly to choose , or commit any sin , nor consent to any Transgression . 240. Let sin dye that grace may live , Let grace live , that sin may dye . 241. Let sin dye in me , that thou mayest ▪ O Lord ▪ live in me . 242. Let me dye to sin , that I may , O Lord , live to thee . 243. Let me , O Lord , dye to sin ( whilst I live ) that I may not dye in sin , ( when I am dead . ) 244. Let me , O Lord , so dye here to sin , that I may not dye hereafter for sin . 245. O Lord let me so dye , as I may not dye Eternally . 246. Let sin O Lord , be rooted out of me , that I may be rooted in thee , and thou in me , my sweet and saving Iesus . 247. Let me , O Lord , be so rooted in thee , as I may never be rooted out of thee . 248. Let me , Lord , take such deep root , That I may bring forth much fruit . 249. Let my root be such in thee , That my fruit be much to me . Let my fruit be such to thee , That the fruit be like the Tree . 250. Let O Lord my death to sin appear , by the appearance of the life of grace . 251. Let me O Lord so live , as I may never dye but to sin . 252. Let me , O Lord , so live to thee here , as I may ever live with thee , and in thee hereafter . 253. Were not thy work , O God , the work of my Salvation , yet would I prefer it , and do it , before that of my Salvation . A Prayer . AH most blessed , Incomprehensible , and Eternall Lord God , Glorious in Holiness , fearfull in Praises , doing wonders ; the Heavens are not pure in thy sight , and yet thou art gratiously pleased in Jesus Christ to look down , and to dwell in poor man , who is sinfull Dust and Ashes ; thou livest only in the highest Heavens , and in the lowest hearts , the one is thy Kingdome of Glory , the other of thy grace , good Lord make my heart so low in my own esteem , as it may be so high in thine , that thou may'st make it thy delight to dwell in it for even ; Ah Lord when I consider all that thou hast done for me , and all that I have done against thee , I am ashamed , and confusion seems to cover my face as a vaile , having , O Lord , transgrest all thy holy and just Lawes , and broken wilfully , willingly , knowingly , and presumptuously all thy Divine Commandements from the first to the last , from the greatest to the least , as well by Commission as Omission , as well by actuall sin , as Originall sin , knowingly as well as ignorantly , both wilfully and willingly on thy dayes , as well as on our dayes , in thy house as in other houses , in doing thy work , as in doing my own work , in duties , as well as out of duties ; praying sins , reading sins , meditating sins , Sermon sins , and Sacrament sins , so that my repentance must be repented off , and my Prayers Prayed against , even my sighs and groans have need of tears to wash them , and my very tears of doubled tears . How Lord have I made thy holy things unholy unto my self , and turned thy graces into wantonness , and quencht the motions of thy holy Spirit by wilfulness , how Lord have I treasured up wrath against the day of wrath unto my poor soul , and made thee a savour of death unto it , when thou comest as a Savour of life ; how have I , Lord , hated to be reformed , and turned from thee when thou camest running towards me in love and in mercy ; how have I cast thy promises behind my back , and trampled thy precepts under my feet ; how many times have I broken my Promises , Vows , and Covenants made with thee in my straights , with how much more eagerness and earnestness , have I served my sinfull Lusts ( then thee ) in thy services , my good Lord God ; and how much more pains have I taken for earthly things then for Heavenly ; how much more delightsome have these things below , and the remembrance of them ( been unto me ) then the things above ; how much sweeter hath sin been to me then grace , and how have I bent my will against thy great and holy will in all things ; how willingly and how fast , O Lord , did I run in the wayes of Eternal destruction ; and how , good Lord , have I vehemently delighted and laboured , to make others to commit the same sins , and to do the same things ; how easily , and how willingly did I believe the suggestions of the Devil , and with what willingness have I left thy work , and how often , good Lord , to do his , nay , which is yet worse ; how often have I tempted him the tempter to tempt me unto sin , when I knew that the wages of sin was death , even Temporal , Spiritual , and Eternall , for body and soul , doing my very utmost to destroy both . But what , O Lord , are all these sins , to those I do not , to those I cannot remember , and that both for greatness , and multitude , yea what are all the sins I have committed , to those I would have committed , had'st not thou in love and in mercy , O most gratious , loving , and most mercifull Father , in Jesus Christ ( restrained me ) and come in continually unto my help & succour , even when I was altogether helpless and succourless ; thou did'st , O Lord , own me , when I would not own thee ; thou did'st run after me when I did my utmost to run from thee ; thou did'st , O Lord , continue knocking , when I would not open to thee , and wert'st contented , such was thy endearing loving love unto me , to stand at the dore of my heart without , untill thy locks were wet with the dew of Heaven , and when I was most pitiless , then did'st thou most pity me , and took'st me from my self , and out of the power of all my adversaries , and did●st enter with ferceable possession into my heart , there to lodge , sup , and dwell for ever , which though thou foundest to be more unclean then a dunghill , and is not this enough to cause all the Creatures in Heaven and Earth to stand amazed , and with wonder and astonishment to admire the condescention of so great a God as thou art . Ah Lord God , what could I more desire , nay what could'st thou do more for me then thou hast done , to bring me out of the death of sin to the life of grace , out of the suburbs of Hell , into the suburbs of Heaven ; me thinks , Ah me thinks , I may truly say , out of Hell it self , into Heaven it self ; such a vast difference there is , such a blessed and glorious change there is already , blessed and ever magnified , and praised be thy ever blessed , great and most glorious name of Jehovah , my strength and my Portion . Thou hast not only , O Lord , delivered me out of the pawes of that rearing Lyon ( the Devil ) who had almost devoured me , but hast given me of thine own power and strength , to overcome him , to trample him under my feet , and to despite him to his very face , thou hast discovered unto me his falseness and malice , and the wickedness , and the deceitfulness of my own deceitfull wicked heart that did thus betray me . Ah Lord , what can I , such a poor wretch as I am render unto thee for all thy benefits , I am a worm , and no man , the greatest , and the chiefest of sinners , the very worst of the worst of men ; O Lord accept of what I have to give thee , of these two poor mites my soul and body , true O Lord , I confess and acknowledge that they are not worth● to be put into thy rich Treasury , but if thou wilt be pleased to stamp on them , the glorious Image of thy Son Jesus Christ , I am sure they will pass for currant coyne in thy Heavenly Court , and thou thine own self wilt esteem them of thy peculiar Treasure : O Lord set me as a seal upon thy heart , and let thy love be setled upon mine , that I may be out of love with all , that I may be only in love with thee , and let all my members and faculties , be but as instruments to act thy holy and blessed motions . Ah Lord God , good as great , and great as good , when wilt thou by thine Almighty power utterly destroy and root out all sin out of me , when shall the time , O Lord , come , that it shall be Crucified unto me and I unto it , when shall the time come that I shall see it no more , when shall the time come that thou wilt , O Lord , give me a finall Victory over it , and totally destroy it , when Lord , shall come that blessed day wherein I shall not sin , when I shall put off sin as an old garment , and never more put it on , when all tears , fears , sighs and groans for sins , shall be expell'd and extinquished , when thou O Lord , my sweet and blessed Iesus , shalt only be my all and my all . But grant , good Lord , though sin be in my heart , that my heart be not in sin , and though sin rule over me as a Tyrant , let it , Ah let it never raigne in me a moment as a Soveraigne , and though I cannot live without sin , yet good Lord , for thy goodness sake , let me live without consenting unto , delighting in , or approving of any sin whatsoever , either in thought , word or deed , but let there be alwayes , and continually in me , a heedfull , watchfull , carefull , Circumspect care ; though temptations fall on me , let me not fall into temptation , but deliver me from all evil , O thou my Father which art in Heaven , and cause me to work out my Salvation with fear and trembling , and to labour more and more to make my calling and election sure , before I goe hence , and be no more seen . And knowing , Lord , that thou hast in the abundance of thy love and mercy , provided for me a Kingdome which cannot be shaken , let me have grace in my heart to come before thee ▪ and to worship thee , the true God , with reverence and godly fear , that I may alwayes run and not grow weary , and walk , and not faint , write , O Lord all thy Lawes of grace in my heart , and thy Statutes of Love in my mind , by the finger of thy holy and blessed Spirit , that I may never goe astray to the right hand of pleasures , or to the left hand of profits ; weane me O Lord , from the world , ere thou take me out of the world , and whilst I do live in the world , let me be dead to it , and to all the things of it , which are the honours , riches , and pleasures thereof , the lust of the flesh , the lust of the eye , and the pride of life , and give me those things , and those things only , which may make me thine , and only thine , that I may be alwayes thine , and ever thine . Teach me , O Lord , to use the world as if I used it not , that I may not abuse it , my self , nor thee who hast given it me to use , but not to abuse , give me , O Lord , I humbly beseech thee in Iesus Christ , grace to be alwayes mindfull of my last end , and of the reckoning that I must make before thee , the judge of Heaven and Earth , take away all my doubts , fears , and cares , for the things of this life , that I may cast all my care on thee , who carest for me , for the earth is thine , and the fulness thereof ; grant O Lord , that I may know how to want , and how to abound , and to be alwayes content in all conditions , knowing that all things , shall be for my greatest good ▪ and that though affliction be in the night , yet joy shall come in the morning ; grant , O Lord , I beseech thee , that my last thoughts may be my best thoughts , and my last dayes O Lord , my best dayes ; grant , O Lord , that I may be willing to loose all to gain thee , and to esteem it no less but great gaine ; grant that I may be willing to decrease , that thou maist , O Lord , increase to spend and to be spent for thee , and to follow thee the Lamb of Righteousness , wheresoever thou goest ; grant that I may be as willing to weare the Crown of Thorns , to obey thee here , as the Crown of Glory to praise thee hereafter ; and grant , O Lord , that I may be as willing to suffer for thy glory , as to raigne with thee in glory , and that I may desire Heaven much more for thee , then thee for Heaven . Ah Lord , I could be content With Mary to sit at thy feet , and to wash them with my tears , and to stand behind thee , being altogether ashamed to come before thee ; how willingly , O Lord , how willingly do I with Jeremy wish , that my head were a Fountaine of water , that mine eyes might gush out Rivers of Tears ; and Ah that I could with David weep continually , with Magdalen abundantly , and with Peter bitterly , that I might give my soul no rest , untill I come into thy blessed Arms , the blessed joyfull , saving Ark of Rest , which shall for ever cause me to flote and swim above all the storms and tempests of sin , and Satan ; and grant , O Lord , that having past the time of my Pilgrimage here in thy fear , I may dye in thy favour ; unite me O Lord , I most humbly beseech thee , so n●gh unto thy self , that I may be made bone of thy bone and flesh of thy flesh ; make me a member of thy Mysticall body here , that I may be for ever a member of thy glorious body hereafter . Ah Lord God in Jesus Christ , I beseech thee to sanctifie all afflictions and Temptations unto me , and lay no more upon me at any time in body or mind , then thou shalt in thy goodness , and for thy glory in able me to bear , and take not thy holy and blessed spirit the Sanctifier and the Comforter from me ; be thou my help in want , my strength in weakness , my joy in sorrow , my comfort in grief , my riches in poverty , my palace in Prison , my home in banishment , my health in sickness , and my life in death , let thy blessedness in thee , O Lord , cause me to see my cursedness out of thee , let thy overflowing fulness cause me to see my emptiness , thy beauty my ugly deformity , thy light my darkness , thy glory my ignominy , thy riches my poverty ▪ thy obedience my disobedience , thy perfection , my imperfection , thy holiness my unholiness , thy glory , my shame , thy wisdome my folly , thy strength my weakness , thy goodness , my badness , thy Heaven of happiness & blessedness my Hell of unhappiness , & wretchedness , thy all things my nothing . Ah sweet Jesus , that camest down from Heaven on earth , to lift me up from earth to Heaven , thou took'st my nature on thee to make me partaker of thine own holy blessed , and divine nature , thou becamest the Son of man , to make me the Son of God ; thou becam'st , O Lord , my Lord , an heire of misery , to make me an heir of mercy , yea Co-heire with thy self of Heavens great glory and eternal happiness , felicity and blessedness , which is thy Father , self , and holy spirit , three persons but one God ; thou wert , O sweet Jesus , Lamb of God , Son of God , made a curse , that I might be made a blessing , thou would'st dye once , that I might likewise dye but once , and then live with thee for ever and for ever ; thou did'st , O King of Glory weare a Crowne of Thornes , that I might weare a Crown of Glory ; thou wert lifted up on the Cross to lift me up unto thee , thine arms nayl'd abroad , to shew how willing thou wert to imbrace me , thy feet nail'd together , to shew thy willingness never to goe from me , thy head hanging down to shew thy Willingness to kiss me with the kisses of thy mouth , of thy love for ever ; thy heart opened with a speare , even to let me in there ; thus did'st thou shew by the Crown of Thorns on thy head , the height of thy love , by the nayling of thy feet ; the length of thy love , by the spreading abroad of thy arms ; the breadth of thy love , and by the opening of thy side the sheding of thy heart blood , the depth of thy love . O blessed God , O most blessed love , there is no God like unto thee , nor was there ever love like unto this thy love ; thou did'st O Christ , thou did'st , suffer thy Fathers frowns , that I might have his smiles ; thou did'st O Christ thou did'st , drink up the dreggs of thy Fathers wrath , even Vineger mingled with Gall , that I might sweetly solace my self by drinking to thee the bottomless bottom of his endless love ; thou did'st , O Christ my Saviour , thou did'st , bear all my sins , that I might appear without sin ; thou did'st O Christ my Readeemer , thou did'st , shed all thy heart blood , to wash me from the filthiness of my own blood , and from the guilt of this thy blood shedding ; thou had'st O Christ , thou had'st , by face much more glorious then the Sun , defaced with Spittle , that mine might shine even as thine , gloriously in glory , though not so gloriously glorious ; thou had'st O Christ , thou had'st , thy body whipped , that by thy stripes I might be healed ; thou wert , O Christ , thou wert thus wounded , that by thy deadly wounds I might be ever Cured ; O love infinite and incomprehensible beyond degree , an offended God dyes , to set offending man free . Ah Love that surpasseth all understanding , ah goodness that surpasseth all love , that wert in love , mercy and goodness pleased to do this for me , not when I was a friend , but an enemy , not when I was in Covenant with thee , but when I was out of Covenant , not when I loved thee , but when I hated thee , not when I was lovely , but loveless , not when I was holy , but unholy , not when I desired it , but when I desired it not , not for asking it , but when I askt it not , not for having done any thing for thee , but even then , when I did all that I could against thee , not when I was thy Servant , but a Servant of the Devils ; and all this , O God my God , that thou did'st , was not for thy advantage , but for mine , not for thy good , but for mine , not for thy honour , but for mine , not for thy glory , but to bring me to glory ; and all this thou did'st , looking for nothing againe ; thou lovest me only because thou would'st love me , Ah height , length , depth , and breadth of love , that an offended God should sue , and wooe , and pray , and pay , and promise , and give , and dye , and live to reconcile , inrich , honour , magnifie , and exalt , offending man , poore , despicable man , vile , wretched , worthless man , nothing man , that can be fitly compared to nothing , but to nothing less then the drop of a bucket , or the dust of the ballance . O Lord , let these thy wonders of mercyes , and wonderfull compassions , cause me ever to admire and adore thy love and kindness , thy kinde love , thy goodness , and thy greatness , and to cry out , Lord , what is man , that thou art so mindfull of him , and the Son of man , that thou so regardest him , as to visit him , to magnifie him , to dwell in him , to delight in him ▪ to make him thy delight , to set thy heart upon him to do him good , even according to all the good that is in thy heart , having prepared for him a Kingdome , which cannot be shaken , a Kingdome of Glory , an Eternall and incomprehensible weight of glory , where is joy , all joy , unspeakable joy , and Rivers of pleasures for ever more , where is no night , but all is day , yea the Lord himself is the light thereof , where is no grief , nor sorrow , nor care , nor feare , but all teares shall be wiped away , and there shall be no more sorrow , nor sighing , but all joyes , and singing of praises , and Hallelujahs with the Angels and Saints , beholding the Lord of glory , yea the glory of the Lord , seeing him face to face as he is , and knowing him as he is to be known , there is no Canaanite in that Heavenly Country , no Cain to kill , no Sodomite to vex , no Ishmaelite to scoff , no Esau to terrifie , no Shimei to curse , no Herod to persecute , no Rabsheketh to raile , no Judas to betray , this Heaven is above all Molestations , and perturbations , and not for tearm of years , but for ever . Ah most holy , most great , and most glorious Lord God , bring me I most humbly beseech thee in thine own good , due , and appointed time , that I may behold thy beauty and thy glory , and the light of thy right blessed , and most blessed , and glorious countenance , which may by the bright Aspect shining on me , cause me likewise to shine more brighter then the Sun , and my soul and body together to be made perfect , pure , and holy , as thou , O God , art , though not so holily pure and perfect , and that both being enlightened with thy heavenly wisdome , may be made to know , the stability thereof , and be assured of thine Eternal and everlasting love , and living in me for ever , and for ever . Grant these things , O my God , and my Father in Jesus Christ , and what ever else thou knowest to be needfull or expedient for me , both for soul and body , and all for the merits of thy Son and my Saviour , thy Christ , and my Jesus , for whom my soul shall ever bless and praise thee , as the Lord my Righteousness , and to whom , with thy glorious Majesty , and holy spirit of grace , the Comforter , and the Sanctifier , be given by me , and by all thine , as all due is , and to none else , honour , glory , power , might , Majesty , dominion , and thanksgiving , now and for ever more , Amen . 1. Contentment though in Poverty , is the best , the surest , and the greatest riches . 2. Let me not set thee a time , O my God , but wait on thee for all things in thy time . 3. And when thy time shall come to send me forth , let me run and not grow weary , and walk , and never faint . 4. Send me , O Lord , whither thou wilt , and to do what thou wilt , I am willing to goe , and be , and do what ever thou shalt command , though to spend , and to be spent for thee . 5. And wheresoever , O Lord , thou shalt place me , I shall not account it my abiding place , no longer then it shall be thy pleasure that I there abide . 6. Being with thee , my God , where ever it be , I shall be I am sure where I would be . 7. And being in thee my Saviour , and thou in me , my condition , I am sure , will well please and content me , what ever it be . 8. Ah Lord , who would , or who should desire to live here in the flesh , being he cannot live and not sin , it is not subject to thy Law , neither indeed can be . 9. And who would not , or should not be willing to dye , to kill sin , that sin might dye , and be destroyed for ever totally . 10. Yet I am content to live , though I do sin , thy grace , O my God , being sufficient for me . 11. I had rather be on earth for thy sake , and to do thy will , then to be in Heaven , for my own sake only , and only to have my own will. 12. For is it not to be in Heaven , even to do thy will on earth , as it is done in Heaven , it is a Heaven on this side Heaven , an earthly Heaven , or a Heaven on earth , which , good Lord , give and grant me , untill thou givest me what thou hast promised me , which is thy blessed self in Heaven , who art the Heaven of Heaven in Heaven . 13. Where then soever , when , and how long soever I live or dye , I shall through thy good grace , live and dye contented , and most joyfully . 14. How willingly , how willingly Lord , would I leave this world , and all the things in it , if they were all mine , to live with thee , for I know thee , O Lord I know thee , ( and for which I most heartily thank thee ) that thou art much better then all things , yea all things compared to thee are nothing , and all things out of thee , that is without thee , can be fitly compared to nothing , but to nothing . 15. And yet , Lord , thou knowest how willing I am to live in this world , to live for thee . 16. Thou knowest , O Lord , how much more willing I am to dye then to live , and yet , Lord , thou knowest , how I strive to live , that I may not dye . 17. Give me grace , O my God , so to live , as I may dye daily , and to dye daily , that I may ever live . 18. Let me so live as I may live ever . Let me so dye , as that I die never : Let me dye but once , that I live for ever , Let me die that once , that I die never . 19. Come then O Christ , and set me free , That I may goe and live with thee : Then shalt thou be unto me gaine , And free me from Eternall paine . 20. When I do any thing that is good , it is against the will of the flesh , and when I do any thing that is evil , it is against the will of the spirit . 21. To will good , is many times present with me , but how to performe it , I know not at any time , how , ( of my self ) but this I know , that he that giveth grace to will , will also give grace to do , for both to will and to do , is from the good will of God. 22. When I do any thing that is good , that 's from the good spirit of God in me , but when I do any thing that is evil , that 's from the evil spirit of sin which is in me , and Tyranizeth over me . 23. All the will I have to good , is from thy good will , my good God , but all the will I have to evil , is from my own evil will. 24. Ah Lord , how hard do I find it to the flesh to do what I should , nay what I would , and how easie , Ah Lord , how easie , to do that which I should not , and would not . 25. Do thou therefore , O Lord , I most humbly beseech thee , work in me both to will and to do , according to thy good will and pleasure . 26. That as to please thee , O Lord , is the desire of my will , yea my wills only desire , so not to please thee , my God , I had rather , yea much rather dye then will , with my will willingly . 27. Let thy holy will , O God , be my whole will , and thy whole will be made holy in me , by doing it wholly and holily , by the powerfull assistance of thy holy Spirit . 28. To will thy will ( O God ) with my heart , is thy will , O Lord , written by thy self in my heart . 29. Let then thy will be in my heart , that with my heart , I may both will and do thy good will , my good God. 30. When with my heart I think on thee , Then from all sin my heart is free : Let then my heart still think on thee , That from all sin I may still flee : Lord , take my heart , and make it thine , That to no sin , it may incline . 31. The best of our best is so bad , that our all is worth nothing at all . 32. If then our best good be so bad , our holy things so unholy ; Ah Lord , how unholy is our unholyness , and how bad and evil is our worst evil , the evil of our worst things . 33. It is not my studious care , but thy care , O Lord of my study , that makes both my study and care prosperous , and advantageous . 34. It is from thee , O Lord my God , that I have , all that I have , Ah give me this mercy also , to be as willing to give it thee back when thou wilt have it , as I was willing to receive it when thou gavest it . 35. When man speaks to man , it can take no effect , but when God speaks to man ( what ever he speaks ) it shall take effect . 36. Let , O Lord , thy speaking to me and in me , be effectuall for the better , and not for the worse of my soul , a savour of life unto life , and not of death unto death , of life to my soul , and of death to my sins . 37. I had rather hear and learn one thing from the wisdome of God , then a thousand thousand from the wisdome of men . 38. Let all thy truths in me , O God , be confirmed to me , by the powerfull wisdome , and working of thy holy spirit . 39. Gods voyce brings me alwayes joy , and comforts my sad heart , but mans voyce causeth me alwayes grief , and saddens my joyfull heart . 40. I had rather be ever alone with God , and want all other things , then be one day without him , to have , and gaine , and keep all other things besides him . 41. For when God is in me then am I in Heaven , but when God is not in me then am I in Hell , for thy presence to me ▪ Lord , is to me Heaven upon earth , and thy absence , O Lord , Hell upon earth . 42. It is thy self , O Lord , thy blessed self , that I desire , and not the desires of my other desires . 43. When I have thee , Lord , I have all my desires , and yet when I have thee not , I do not , because I cannot , desire thee . 44. So impotent am I , as not able to will or desire my own good , so poor a wretch , as not ( of my self ) to wish my self rich , so much a slave , as to be content , yea willing and delight to , ever to be a slave , yea the worst of slaves , even to my own sinfull lusts , although I know they will ( if lived in ) drown me for ever in the pit of Eternall destruction , from which , good Lord , ever deliver me as thou hast delivered me , keep me out as thou hast hitherto kept me out , and preserve me to my lives end , as thou hast preserved me from the beginning , that I may ever live to thee , for thee , and to praise thee ever , and for ever . 45. Thou hast in mercy , O God , my God , brought thy self , thy ever sweet , blessed , gratious , and most glorious self to mee , ah bring my self in love , and obedience home unto thee . 46. My words , Ah my words , I know well , are but words , and the breathings of a sinfull man , but thy words , O my Lord , I well know also , that they are the breathings of a holy God. 47. Grant , O God , my God , that all my words may breath out sorrow for sin , and thy words breath in me the assurance of the pardon of sin . 48. For whose sins , O Lord , thou forgivest , thou also forgettest , whom thou pardonest ; thou wilt save , for where thou lovest , thou livest , and wilt , I am sure , ever live there in love . 49. To be taught by thee , O God , of wisdome , is to be well taught , make me ▪ O Lord , make me I beseech thee , as willing to learn of thee , as thou art willing to teach me . 50. And give me grace , O God , to retayne what I shall learn of thee , that I may forget what I have learnt of my self , and the world . 51. If earths sweets are so sweet , to earthly minds , as they prefer it to the sweet of Heaven ; Ah how sweet are Heavens sweets to heavenly minds , and how do they prefer it to all the sweets on earth . 52. How much sweeter , O my God , is the hony of thy word to the tast of my inward man , then the hony-Comb of the world to the tast of my outward man. 53. I had much rather say nothing then my own words , do nothing then my own works , and have nothing then all my own desires . 54. Ah Lord God , give me grace to live in Heaven whil'st on earth , by doing thy will on earth , as it is done in Heaven . 55. They are not the words of the mouth , but of the heart , that are agreeable and well pleasing to thy heart , O my God , the searcher , the tryer , and the knower of all hearts . 56. He that hath his heart right , all things that he doth and doth not , are right dear , and pretious in thy sight , and according to thy heart , O God , the giver and maker of all hearts . 57. When I sleep , O God , thou art still by me , And when I wake , I am still with thee : So that whether I sleep , or whether I wake , I am sure , O Lord , thou dost me never forsake . 58. To believe in God , is to know God , to know him is to love him , to love him is to fear him , and to fear him is to serve him , and to serve him is to obey him , and to obey him is to do his will , and to do his will , is to give up our wills to his will , and to give up our wills to his will , is to rejoyce in all things that he doth and wills , and to rejoyce in all things that he doth and wills , is to have a heart , according to his own heart . 59. It is not what I do , or can do , but what I would do , that best pleaseth thee , my God , who giveth both to will and to do . 60. O Lord , let not what , or any thing of that I do , please me , untill I am sure that it please thee . 61. O Lord , suffer me not to seek my own delight , but let my delight be to delight thee , who art the delight of my soul , and in whom only my soul delighteth . 62. If thy back parts , O Lord , do so much rejoyce my heart here on earth , how shall thy face cause me to rejoyce in Heaven , where I shall see thee face to face , and know thee as thou art to be known . 63. And seeing it is my only grief on earth , that I have offended thee my God , by sin , it shall be my only joy in Heaven to praise thee , for that thou art not offended with me for my sins . 64. Give me , O my God , for Christ his sake , thy Kingdome and thy Glory , that I may give thee honour and glory , for ever , in thy Kingdome of glory . 65. And till that day shall be , give me grace , O my sweet and saving Jesus , so to watch , and to waite , that when thy Kingdome shall come , I may rejoyce and say thy will , O Lord , be done , and so enter into the joy of my Lord , even into the Lord of my joy . 66. To do thy will , O God , is all the thoughts and desires of my heart and will , and in doing thy will , is all the joyes , delights , and ravishments of my willing heart , thus made willing through thine own good will. 67. I know well , that it s thou in me , my dear and sweet Jesus , that causeth my desires to desire thee , and the heart of my soul , to hunger and thirst for thee , and also that giveth me boldness to speak unto thee . 68. O Lord , I desire nothing but what thou wilt , and all that thou wilt , I willingly would , and willingly would nothing but what thou wilt . 69. I had rather do thy will , O my God , on earth , for thy self , and thy sake , then be in Heaven for my own self , and my own sake , thy service is dearer to me then my soul. 70. I had much rather do the least work for God , then have the greatest good and benefit for my self . 71. Whatsoever , O Lord , thou wilt have me to be , doe , and suffer , that I willingly would be , and long to do and suffer , and to have , and no other . 72. Wilt thou , O Lord , have me poor , afflicted , persecuted , banisht , evil spoken off , tormented , tempted , all these Lord , and what else thou wilt , so thou come with them , I shall rejoyce in them , and most willingly receive them . 73. It is not , Lord , what I desire only , but what thou hast ordained , that I only desire . 74. I know and am assured , that thou wilt , O Lord , sooner cast the earth into the Sea , and remove the Heavens , then take any of thy love from those whom thou lovest . 75. For seeing sin ( cannot ) nor shall not , separate us , Lord , what shall , what can . 76. It is fixt on thy own love , O Father , in Jesus Christ , thy Son most lovely , and therefore unchangeable , unmoveable . 77. It is from thy great Love , O my God , that I find thee lovely , but thy love is greater , for that I love thee , and yet more greater that I love thee only , but more greater then all , it is , that thou hast ever loved , and wilt ever love me . 78. Ah love that passeth all degree , the offended dyes , to set the offenders free . 79. It is thy mercy , O God , that I am not past mercy , that I contemne not mercy , that I know mercy , that I value mercy , that I prize mercy , that I seek mercy , that I hope for mercy , am assured of mercy , and that I desire the same mercyes for all others that are not past mercy . 80. To will thy will , O God , is to do thy will , when we would as willingly do it ( be it what it will ) as we will it . 81. To serve thee best and most , or to do thee , O God , most and best service , is in most submitting to thy will , be it what it will. 82. It is not the work of the hand , or of the head , but of the heart , that is according ot thy heart , and most delighteth thy heart , O my God , the maker , and the giver of all good hearts . 83. To wait is better then to work , if thou shewest us not what work is thy work , and what work we shall do . 84. Let me not , O God , ever ask any other condition then my present condition , and alwaies submit to thy will in my condition , as often as thou shalt change my condition , and esteem every change the best change , yea and a changing for the best . 85. And let chearfulness witness my contentedness , and my contentedness be shown by my chearfulness . 86. Ah Lord , my Lord , if thou did'st not at times afflict me , how often should I , Ah how often should I afflict thee . 87. But I mightily desire to magnifie & praise thee , O my God , for that I find when affliction comes on me , thou comest with it , and dost alwayes abundantly comfort me , yea my greatest comforts have been , when thou seemest as if thou would'st afflict me , that is even in affliction . 88. If affliction should goe from me , I fear I should goe from all good , which is from God. 89. Afflict me , O Lord , so much as thou wilt , and so often as thou pleasest , so that in it , I afflict not thee . 90. In affliction I fear , but out of affliction , Ah Lord , I consess I am careless , Ah too too careless . 91. Affliction makes me , O Lord , to run to thee , to cry loud after thee , and to importune thee for thy presence , but out of affliction , I goe softly , I speak softly , and know not how to beg with importunity . 92. If the outward man receive such joy and delight in the Creature , and by conversing with them , Ah what joy , delight and ravishment doth the inward man receive , having Communion with God , and enjoying his deare Creator . 93. If earth , and the things below , be able to satisfie any , surely , surely , Heaven , and the things above , shall be able , and will satisfie all , for every one there shall enjoy God , who is all , and in all . 94. Seeing Heaven on earth is so sweet , Ah how sweet is Heaven in Heaven , or the Heaven of Heaven , which is our God. 95. And seeing Heavens joyes are so great on earth , Ah how greatly great are they in Heaven . 96. Ah sweet , most ravishing sweet Jesus , let me enjoy them so here , that I may long to be dissolved , and to be in Heaven to enjoy them there , Ah to enjoy thee , thee , there . 97. Seeing one drop or tast of them is so delitious , Ah how delitiously , and delightfully are they fed , that feed on them continually , and shall feed on them for ever and ever . 98. Grant , O my God , that sins sweets , be to me bitter , and Heavens bitter , be to me sweet , and that I may alwayes prefer Heavens bitterest , to sins sweetest , and never to find any sweet in the sweets of sin . 99. I had rather see Christ with spirituall eyes , then in the flesh , with the eyes of the flesh , and to have him in my heart then in my arms . 100. Christ only can make us spiritually hungry , and he only can feed us with the bread of life , from him we have our spirituall thirsting , and he , he only can give us to drink of those living waters , the fountaine of life , being in him only . 101. Were there as many worlds to be offered me , as there would be minutes from Eternity to Eternity , I would not , nay , praised be God , I could not , give my hope , and my interest in my Jesus , to enjoy all their riches , honours , and pleasures , unto all Eternity . 102. For by how much he is above all things , and more worth then all things , by so much , yet by so much more , do I value my interest in him above all things , for all things to God , can be fitly compared to nothing , but to nothing . 103. For God is all things , and I am sure of him , and therefore I have all things sure . 104. He that believes in Christ , loves him , and he that loves him , fears him , and he that fears him , obeys him , and he that loves , fears , obeys , and believes in him , must and will walk as he walked . 105. We can both will and do our own wills , which are evil , but we can neither will nor do thy will , O God , which is all and only good . 106. Give me then grace , O God , the God , and giver of all grace , to deny my own will , to hate and forsake my own will , that I wholly and perfectly do thy perfect and holy will. 107. Let me then , O God , my God , so will to do , as I may only do thy will , for my whole will is , that thy holy will be do●e on me , and in me , that I may do thy will here on earth , O thou my Father in Jesus Christ , which art in Heaven . 108. Give me then thy self , my sweet Jesus , that I may please thy self , for without thee , I shall be still my self , and displeasing still to thee . 109. For I am all evil , and thou , O God , art all good , I am all Hell , and thou art all Heaven , Ah thou my God , that can'st do all things , turn my evil unto good , that my Hell may be brought into thy Heaven . 110. Joy in fear , and by reason of fear , for every man hath a double fear , till he have perfect love , that casteth out all fear . 111. Fear causeth me to doubt , and fear causeth me to believe , fear bringeth me grief , and fear bringeth me joy , fear casteth me down to Hell , and fear raiseth me up to Heaven , fear causeth me to distrust , and fear causeth me to trust , fear affrights me with sadness , and fear comforts me with rejoycings , for if I did not fear , I might justly be afraid , if I did not fear the want of grace , I might justly fear I had no grace , if I did not fear falling , I fear I should fall indeed ; But though through fear I am many times afraid , yet I would not be without fear , though I should be alwayes afraid , for fear ▪ causeth me to put away fear , and not to fear fear , nor to be afraid of fear , through fear I trust , I beleive , I rejoyce , and I hope I shall be for ever brought out , and freed from all fear . 112. Happy is the man that feareth alwayes , Prov. 28. 14. 113. Ah Lord , my God , that art most faithfull , and most true , make me , I most humbly beseech thee , in Iesus Christ , truly faithfull all my life , that I may be faithfull even unto the death , and then for ever to enjoy thy gratious promise of that Crown of life . 114. Make me faithfully obedient unto thee in all things , O Lord , all my life , that at death , I may receive thy faithfull promise of that Crown of glory and life , that I may ever live to glorifie thee , O Lord , of all glory , by an Eternall and Everlasting life . 115. Any thing of all that man can do , ( as man ) God will not accept , but all things that God doth , man should accept , and likewise know and beleive , that he doth all things , and therefore ought accept all things . 116. Mans best all , all mans best , is worse then all , but Gods least all , the least of God , is above all , and more worth then all . 117. When I have thee , my God , I have all , yea all that I would have ; But Ah , when I want thee , when I have thee not , when thou art absent , and seemest to be departed , or but estranged from me , I want all , am without all , and possess nothing , even nothing at all , though I have even all other possessions . 118. Let my all , O Lord , be all in thee , That thou maist be all unto me . 119. I am much more offended , that I have offended my God , then I am afraid , that my God is offended with me . 120. I much more fear my sins to come , then my sins past , because my fear for my sins past , is already past , but my fear is alwayes present , for my sins to come , yea it is my only fear , and that which afrights me only . 121. When I consider , and ponder , on the much joy that I enjoy , to the little I deserve to enjoy , and yet that this much , is little , to that which I hope , and believe , I shall enjoy . Ah how my heart is filled , and ravished , with unspeakable joy . 122. All glory be given to thee , O God , the God and giver of all gifts , of all grace , and of all glory , Amen , Amen . In Bourdeaux , Anno 1656. O Lord God , I most humbly , and most hartily beg and beseech thee , be thou gratiously pleased in love and in mercy , in and through Iesus Christ , to be with me thy poor and unworthy Servant , here in this place , where thou hast by thy Providence brought me , at all times , as thou hast been with me in all other places , at other times , that thy power and thy might may be seen in me , and thy holy and blessed spirit , leading , guiding , governing , and directing me in all things that I shall take in hand to do , that I may by grace walk uprightly in the mid'st of this crooked , froward , and perverse generation , and that they seeing my good works , that is thou , O God , working in me , they may glorifie thy great and holy name , O thou my Father in Jesus Christ , which art in Heaven . Ah Lord , suffer me not here following , to write my own words , but thine , not seek my self with selfish love , but thy self with true sincere unfaigned love to thy self , not mine honour , but thine honour , not my praise , but thy praise , not my glory but thy glory , my souls salvation , and the good , benefit , and advantage of others : and all I beg , and what else thou knowest to be needfull for me , for Jesus Christ , my blessed , only , alone Saviour , and Mediator , and Redeemers sake , Amen . A Prayer . O All holy , Almighty , Infinite , and Incomprehensible , wise , glorious , gratious , good , mercifull , patient , sweet , lovely , loving and most blessed , and ever blessed Lord God , thou art not only holy , but holiness it self , not only wise , but wisdome it self , not only good , but goodness it self , not only merciful but mercy it self , not only patient , but patience it self , not only sweet , but sweetness it self , not only love and loving , but love it self , not only strong , but strength it self , not only powerfull , but all power it self , not only great , but greatness it self , not only mighty , but Almighty , and might it self , not only blessed , but blessedness , all blessedness it self , not only happy , but possessing all happiness , making all happy that are happy , being happiness it self ; all good , O God , is in thee , and comes forth from thee , thou containest all things , being all things , all things being in thee , but art contained by none , thou art what thou wilt be , and therefore willest what thou wilt , it is thy honour and thy glory that thou art what thou art , all thy doings are wonderfull and like thy self , holy , just , and true , thou art all things , do'st all things , and givest all things , freely , willingly , abundantly , and continually , never repenting , repyning , nor upbrayding , glorious thou art in holiness , fearfull thou art in praises , doing wonders ; all thy works do praise thee , Ah let me thy unworthy , unnatural , disobedient , sinful and wretched Creature ( in my self ) out of thee , do the same , every moment , and all the moments of my life , by all my thoughts , words , and actions , both at home and abroad , that thy power , O God , and thy might , even thine Almighty power , may be alwayes seen in me , and shew forth to thy glory , that thou abidest and dwellest in me , so that all that shall behold me , may love thee , and long for thee , running after thee to obtaine thee , and so by enjoying thee , may likewise praise thee . O God , I know that thou do'st all that thou wilt , and willest all that thou dost , thou art as willing as able , and as able as willing , as great as good , and as good as great , nothing can hinder thee , nothing can deprive thee of being what thou art , for before any thing was , thou wert , all things have their all from thee , thou art the Alpha and the Omega , the beginning and the end , it is the greatest and the cheifest joy of all the Angells and Saints , in Heaven , and on earth , that thou art what thou art , and that they belong unto thee , and that thou art pleased to own them for thine own , thy glory is their glory , thine end their aime , thy will their wills , their chief desire to be , is to please thee , O God , to please thee , and to adore thee , without thee we know we can do nothing , nor should be nothing , thou O Lord God , art our all , and our all , for all our springs are in thee , and from thee . And now , O Lord God , I come at this time before thee to speak a word unto thee , but I find my self as unable as unfit , and as unfit , as unable , being empty of all good , and full fit , and ready , for any , or all evils , such , O Lord , thou knowest , is my wretched and miserable nature , averse unto all that is good , and prone unto all that is evil , but thou , O my God , in Jesus Christ , that art all good , and able to do all good , fill , O Lord , fill I humbly beseech thee , my empty heart , with thy self , even with thy fulness , that I may speak unto thee thine own words , and not mine own , for mine own words , would be but words , but meer words , but thy words , even thine , O God , are works , and work I know effectually : thou do'st not here us for our words sake , because they are but the words of men , nor for our works sake , because they are but mens works , nor for our own sake , because we have forsaken thee , but for thy great names sake , O Lord , which is thy self , and therefore for thine own sake thou hearest us . Ah Lord God , let me then so heare thy voyce as my soul may live , and so live as to praise thee , for to praise thee , O Lord , is to live , yea to live in thee , to thee , and for thee , which to do , Ah Lord , thou knowest is the desire I have to live ; Ah great God , be thou then gratiously pleased , in the abundance of thy great goodness , to speak a word in season , unto this dull , dead , senceless heart of mine , that I may be so ravisht therewith , as I may forthwith come out of my self , flye from my self , hate , loath , and abhor my self , in dust and ashes , cause me , O Lord , to consider my self as indeed I am , which is a little creeping clay , speaking earth , a worme , and no man , vile , sinful , wretched , and abominable from the Crown of the head , to the sole of the foot , there is no whole part in me , I am more Leprous then Gehazy , much more unclean then was Mary Magdalen , more blind in soul then Bartemeus was in body , more lame to run after thee , O Lord , in thy wayes , then was Mephibosheth in his feet , my soul runs with a greater flux of sin , then was the Hemorish Issue , and more then thirty eight years , O Lord , thou knowest all these diseases have been upon me , Ah Lord , my Lord , and my God , be thou therefore pleased in love and mercy to look upon me with one of thine eyes , and heale me , and thou shalt do as great a work as in curing them all , I know , and am assured that thou hast so great a skill , that if thou wilt , thou canst with a word forgive the one , and heale the other . Ah wonder of wonders , yea too too wonderful to beleive , but by those whom thou dwellest in , that thou wilt dwell and delight to dwell in such a heart , but all such know , O Lord , through the power of thy goodness , and the working of thy holy spirit in their hearts , that nothing is hard for thee , O God , to do : but all things are as easie as possible , thou bringest light out of darkness , and turnest evil into good , with the word of thy mouth , for he is only worthy , whom thou in favour accountest worthy . Seeing then , O Lord God , that it is thy good will and pleasure , to do so much for me as thou canst do , which is to give me thine own self , be thou , Ah be thou pleased in the riches of thy mercy and free grace , to accept of my self , not as a recompence , O Lord , for this thy great gift , but as an acknowledgment , that I have received so great a gift from thee , and that therefore I am no longer , nor no more , mine own , nor any others either in Heaven or on earth , but thine own , O Lord , and thine all , and I most humbly , and most unfeignedly beseech thee from the bottome of my heart in Jesus Christ , that it may so continue , and be , unto all Eternity , and that I may not henceforth , think , speak , or do , any thing by my self , from my self alone , without thee , O Lord , but that all my thoughts , words , and actions , may be wholly guided and govern'd by thee , to do all things agreeable to thy holy will , and according to thine own heart , who are the heart of my heart , the life of my life , and the soul of my soul , for by thee only and all one , I live , move , and have my being . Give me then grace , O Lord God , that I may so love thee , as to adore thee , so fear thee , as not offend thee , so delight in thee , as that thou mayest be my only delight , so obey thee , as to be obecient unto the death , so honour thee , as to walk humbly before thee , and give up my self unto thee , let me so run after thee as to obtaine thee , and get a blessing from thee , which may be a blessing unto me in life , in death , and after death , that by receiving from thee daily grace , I may give thee daily glory . Ah Lord , thou knowest how my heart seeketh to find thee , that I may enjoy thee , who art , and who only art the joy and rejoycing of my heart , that I may love thee , fear thee , adore thee , praise thee , prize thee , and give up my self unto thee , who hast given thy self for me , and to me , O Lord , thou art all things , and givest all things unto all Creatures , all things have their all from thee , who art all in all , in all things ; thou art , O Lord , brighter and much more glorious then the Sun , for the glorious brightness of the Sun , is from the brightness of thy glory , the Heavens have their beauty from thy beautifulness , the earth and the Sea , their plenty , & fulness from thy plentiful fulness , all the Creatures have all their strength from thy strength , and man his power , might and wisdome to govern them , and all things under the Sun , from thine Almighty power and wisdome . Ah most glorious Lord God , who art thus glorious to behold , how can I , Worme , behold thy glory , or thee , O Lord , the Lord of all glory , I confess and acknowledge , that I am not able of my self , to know my self , my vileness , wretchedness , emptiness , and nothingness , how then , O Lord , am I able to know thee , or to consider thee as thou art in thy self , and how much thy goodness exceeds my badness , thy wisdome my folly , thy strength my weakness , thy fulness my emptiness , thine Almightiness my nothingness , and yet how content am I , though nothing , or less worth then nothing , yea to be turned even into nothing for thy sake . But seeing , O Lord , thou hast in thy great goodness , love , and mercy , made me thine , make me now , O Lord , even what thou wilt , and send me whether thou wilt , I am ready and willing to to goe , and be , and do , and suffer , yea to spend , and to be spent for thee , for thou knowest , O Lord God , if I desire to live , it is to live to thee , in thee , and for thee , to praise thee , and for thy praise , for to praise thee is to live , and this to do only , is the only desire I have to live , for when I have thee , Lord , I have all that I desire and crave , thy presence being my Heaven on earth , and thy absence my Hell ; having thee , O Lord , I have my all , but wanting thee , I want all that I would have , thou only art able to content , to satisfie , and to please me , but nothing but thee , no●hing out of thee , nothing besides thee , O my God , yea all things besides thee , cannot give me any true pleasure , delight or contentment , O give me then so thy self , my sweet Jesus , as I may be alwayes with thee , never without thee , that I may wholly give up my self unto thee , to be made holy like unto thee , that my heart may be according to thine own heart , and that thou may'st delight thine heart , O Lord , to set thine heart upon me , and to make me thy delight , thy joy , and thy Crown of glory , and to love me , and to do me good , even with that goodness of heart , with thine own goodness , wherewith thou lovest thine own , that my will may in all things be conformable , and made subject to thy will , to will all that thou willest willingly , and to nill all that thou nillest with the same willing will. And grant , O Lord , that mine eyes may be alwayes open to behold thee , mine ears to hear thee , my mouth to praise thee , mine armes to imbrace thee , my feet to run after thee , and my heart heartily to love , honour fear , and adore thee , so that all my members and faculties , both in soul and body , may be as instruments only to act thy motions , that I may be out of love with all , that I may be only in love with thee , who art all love , and only lovely , my dear , my sweet and saving Saviour Jesus , Ah Lord God , make me willing to give my self up unto thee that did'st so willingly give up thy self for me , and to be made like unto me , that I might be made like unto thee , thou rejoyced'st , O Lord , to come down from Heaven on earth , to lift me up from earth into Heaven , to live a mortall life on earth , that I might live an immortal life in Heaven , to dye on earth , to free me from eternal death , and to give me Eternal life ; thou wert , O Lord , made subject to all infirmities on earth , to confirme and make me for ever free from them , in Heaven , seeing then , thou wert , O Lord , willing to come to me in blood , even through thine own blood , to wash me out of my blood , and to make me for ever clean ; Ah Lord , wash not my hands and my feet only , but my head and my heart also , even my bloody heart , that hath delighted so much , and so often , to make thy innocent heart to bleed , yea to shed the last drop of blood that was in thy heart . Thou would'st , O Christ , thou would'st ware an ignominious Crown of Thornes here on earth , that I might weare a glorious Crown of glory hereafter in Heaven ; thou wol'st , O Christ , thou would'st be whip'd , that thy stripes might heal me ; thou would'st , thou would'st , O Christ , be bound to loose me , and set me free ; thou would'st O Christ , thou would'st be accurst , that I might be for ever blest ; thou would'st , O Christ , thou would'st have thine armes nail'd abroad , to shew the breadth of thy love , they feet nail'd to shew the length of thy love , and thy head pierst with Thornes to shew the height of thy love , and thy heart opened with a speare to shew the depth of thy love ; Ah breadth , length , height , and depth of love , that such a God would be thus wounded to heal such a man as I am , thus accurst to make me blest , thus bound to make me free , thus made an heir of misery , to make me an heir of mercy , thus to drink the dreggs of his Fathers Divine wrath , that I might for ever drink in the streames , and of the Ocean of his Divine love , Ah love beyond degree , an offended God thus dyes , to set offending men free . And thus hath God , the Lord , my Lord , and my God , freed me from Eternall paines , and given me hopes here , and assurance hereafter of Eternal joyes , he hath brought me out of the neither Hell , into the upper Heaven of grace here , which shall be glory hereafter , he hath freed , he hath freed me from Eternal death , and purchased for me Eternal life , he hath broken , he hath broken the chains of sin , by which Satan held me , and led me captive at his will , and doth lead me forth by and with the chains of his Eternal and everlasting love , enabling me through grace to do his own holy will. And what , Lord , shall I render unto thee , for all these thy benefits , thou Lord , knowest my unability & my poverty , I am , I am I confess so poor , yea so despicably poor , O Lord , as I have nothing to pay thee , not can pay thee nothing , but what thou shalt give me , give me thee , O Lord , what thou wilt have me to give thee , give me , Oh give me I humbly beseech thee in Jesus Christ , love to love thee , fear to fear thee , faith to beleive in thee , to depend on thee , and to rowle my self upon thee , hope to trust in thee , and joy to rejoyce in thee , with joy unspeakable ; Ah Lord God , give me thy self , yea all thy self , that I may give thee all my self , and though I do , I confess , already own thee mine all , yet I would willingly owe thee yet more , and though I have nothing to pay thee , yet I desire , and heartily desire to owe thee more , to be more indebted unto thee , for I delight to be thy great debtor , yea and would be thy greatest , and so I confess I should be , though thou shouldest neither give , nor forgive , me any more , then thou hast already forgiven , and given me ; Ah Lord , I know , that for all thy gifts of grace , mercy , pardon , and forgiveness , that thou expectest only an acknowledgment , that I am thine all , and that I owe thee my self , and mine all , the freedome Lord , Ah Lord , the freedome , all the freedome , all the freedome that I desire , is to be thy Prisoner , never any man desired so much to be let out of Prison , as I do to be put in , never any slave desired so much to be free , as I doe , to be bound unto thee , O God , my God , unto thee , unto thee my God , never any man desired so earnestly to pay his debts , as I desire to be further , and to be more indebted ; give me , O Lord , I beseech thee more and more , that I may every day , yea every moment of the day , all the dayes of my life , unto the very last moment of the last day of my life be receiving , that when this life is ended , I may live an Eternal life , to pay thee Eternally praise , and thanksgiving . Be thou then , Ah sweet Jesus , be thou alwayes in me , that I may alwayes be in thee , stand by me continually , that I may alwayes stand unright and walk uprightly , and never fall , goe with me , that I may never goe from thee , abide , O Lord , abide ever in me , that I may ever abide in thee , act in me , O Lord , act ever in me , that I may ever act for thee , speak , O Lord , speak continually in me , that I may continually speak for thee , work for me , O Lord , work alwayes for me , that I may alwayes work for thee , live in me , O Lord , live alwayes in me ; that I may alwayes live to thee , and for thee ; Ah Lord , do all for me , do all for me , that all that I shall henceforth alwayes do , may be all for thee , that I may choose not my own will , but thy will may be my choyce ; Ah Lord let me know thy blessed voyce , that I may alwayes answer thee at thy blessed call , whether it be by night or by day , as Samuel did , and say with him , and with his heart , speak Lord , for thy Servant heareth , and with holy David , for my heart is ready , and with heavenly Paul , what Lord , what with thou have me to do . Write , O Lord , I humbly beseech , thy holy and divine lawes of grace in my heart , that with my heart I may delight in them , and thy Statutes in my mind , that all , even all my mind may be still on them , that they may be a savour of life unto life to my soul , and of death unto death to my sins ; let thy Commandements , O Lord , be no more grievous unto me , but joyous , that I may ever find thy yoak easie , and thy burthen light . Let thy word , O God , feed me , yea let me feast on it as on marrow , and fatness , let it refresh and comfort my heart as with Wine on the Lees , yea as Wine well refined on the Lees ; let it be sweeter to my tast then hony , yea then the hony comb ; Ah Lord , let my heart be set on it , and much more delighted with it , then with gold , yea , then with much fine gold , or pretious pearls , let it distill into my heart to ravish it ; Ah Lord , let it so ravish me , as all my sences may be filled , and delighted with its sweetness : Let me , O Lord , hear it attentively , understandingly , and feelingly , as thine own word , which thine own mouth hath spoken : that my mouth may be filled with thy praises , yea that I may trumpet them forth loudly and sweetly , let mine eyes alwayes look upon thee , O Lord , from whence my salvation cometh , to behold thy beauty , thy glory , and thy blessedness , as in thy Sanctuary , that my feet may run in the wayes of thy Commandements , and not grow weary , and walk , and not faint ; O Lord let me sit under the shadow of thy branches continually , for thy fruit is very pleasant unto my tast ; there is none in Heaven , O lord , that my soul desireth as thee , nor in all the earth in comparison of thee ; Ah how doth my soul and my heart long to be where thou art , even where thou art , O God in Heaven thy dwelling place , glading and rejoycing the hearts of all those that behold thee , beholding the brightness , the sweetness , the loveliness , and the lovingness of thy most glorious , most beautiful , and most blessed countenance , which to see is life , yea , much better then life ; Ah Lord , bring me then home unto thee , even to my long desired home , that I may ever enjoy thee , and live in thee my joy , in whom my soul only delighteth to live , for with thee , I know is all joy , unspeakable joy , fulness of joy , and at thy right hand , O God , are pleasures for ever more , such as eye hath not seen , ear hath not heard , neither hath it ever entred into the heart of any man , at any time to conceive . Ah Lord God , I well know and believe rejoycingly , that thou knowest all things , and therefore knowest well , how my heart and my soul panteth for thee , longeth for thee , coveteth for thee , and most ambitiously hungreth and thirsteth after thee , Ah Lord , when shall that blessed time be , and the day come , that I shall be altogether emptyed of my own emptyness , and filled with thy fulness , be stript of my own raggs , and cloathed with thy glorious robes , be found out of my self in thee , and be made partaker of thine own holy , and Divine nature , which is perfection , and glory , in glory , yea perfect glory , then shall I be no more mine own , but thine own , yea thine all , so that all that I shall do , shall please thee well , and be right well pleasing unto thee , for then I shall no longer do the evil which I would not , and which I love , but the good which I would , and which I love , yea the good , and all the good that thou , O God wilt , and which thou lovest ; it shall not then be present with me , only to will , but to do also , even all thy holy and whole , and perfect will , I shall then no longer desire to be stript of any thing that is in me , because , O God , my God , thou shalt be all in me , and only in me , then , and there , I shall no longer mourn for my unholiness , nor pray for more blssedness , but all tears , fears , and cares , shall be all done away , my unworthiness here , shall through thy worthiness , O sweet Jesus , be accounted worthy , my unrighteousness , righteous , my disobedience , obedience , and my imperfection , perfect , full , and entire perfection , through that ever blessed , most blessed , and only , and all blessed perfection , that is in thee , who art God , blessed for ever and ever . Ah , who would not then for a while feed on crums , that he may eat of this bread , and at last sup at this feast ; Ah , who would not , who would not be content to hunger a while , to be brought to this banquet of heavenly daintie ; who would not , Ah , who would not be content for a little space , to sit groveling on the ground , and be covered with dust and ashes , that he may at last sit at this Table ; who would not , Ah , who would not stay a while without with patience , being assured at last , yea , and ere long to be brought in into the brides Chamber ; Ah , who would not , who would not be poor for a while to be made thus rich for ever ; Ah , who would not , who would not be content to be contemptible for a little space , to be thus honoured , and made truly honourable for ever ; Ah , who would not , who would not be right well content to be banisht for a while , to be thus brought home in triumph gloriously to abide in his Fathers house for ever ; who would not , Ah , who would not be well content , and rejoyce to be a stranger , and a Pilgrim for a little while in a strange land , to have such a possession for ever , who would not , Ah , who is there that would not be in a storme for a while , to enjoy for ever such a calme , who would not , who would not want the delicasies of Egypt forfa while , to have the delicacyes of Heaven for ever ; who would not , Ah , who is there that would not refuse to be called the Son of Pharaohs Daughter for a while , to be the Son of the Eternall living , loving , blessed , God for ever , and for ever ; Ah , who would not , who would not willingly and cheerfully suffer with the Children of God for a while , for a little space , to raigne with the Children of God for ever ; who would not , Ah , who would not willingly be cloathed with raggs for a while , to ware for ever such glorious robes ; who would not , Ah , who is he that would not be Crowned with Throns for a moment , to be Crowned with such a Crown of glory for ever ; Ah , who would not , who would not bear the Cross here till death , that he may for ever ware the Crown of immortall life ; Ah , who would not , who would not suffer with Christ here , to raigne with Christ for ever hereafter ; Ah , who would not , who would not be despised among men , to be cherished among Angels ; Ah , who would not , vvho vvould not suffer as Lazarus did , to raigne as Lazarus doth ; Ah , vvho vvould not , who would not suffer as a member of Christs mysticall body here , to be member of his glorious body for ever hereafter ; Ah , vvho vvould not , vvho vvould not live the life of the righteous here , to live for ever and ever with the righteous hereafter , not in the bosome of Abraham , but in the bosome of Abrahams , Isaacs , and Jacobs God. In the meane time , O Lord , give me grace , courage , and strength , to run that good race , to fight that good fight , that thou hast set before me perseveringly unto the end , that I may as vvillingly vvare the Crovvn of Thorns here for thy sake , as the Crown of glory here after for my ovvn sake , that I may be as willingly under temptation here , as to be freed from temptation hereafter , that for thy sake , O Lord , I may as vvillingly be contemptable here , as honourable hereafter , that I may as vvillingly suffer , O Lord , for thee here , as raigne vvith thee hereafter , and that in all sufferings my only joy may be , that I shall for ever enjoy thee . But , Ah , Lord God , what am I , and vvhat is there in me , and therefore vvhat am I able to do for thee , or to render unto thee , for this thy love , vvhich far surpasseth the love of vvoman , men , or of Angels : as there vvas never sorrow like to thy sorrow , so there was never love , like to thy love ; true it is , O Lord , for all this thy love , thou requirest nothing , but love againe , Ah , how faine would I love thee , but I cannot as I would , how much less then is it , then I should ; when I would do good , evil is present , and I do the evil many times which I would not ; but do not , cannot do the good which I would ; to will is many times present , but how to performe I know not , but thanks be unto God , through our Lord Jesus Christ , though with my flesh I serve the law of sin , yet with my mind , I serve the law of God ; Grant then , O sweet Jesus , and give me grace , that I may love thee , as thou hast loved me , and do for thee , as thou hast done for me , and to this end make my heart upright before thee , even according to thine own heart , that it may no longer be mine own , but thine own , that I may be only thine , wholy thine , holy thine , alwayes thine , and ever thine , that thou in me , and I in thee , I may from sin be ever free . Teach me , O Lord , so to number my dayes , that I may apply my heart unto Wisdome , that I may be alwayes mindfull of my last end , and of the reckoning that I must then make before thee , the Judge of Heaven and earth ; Ah Lord , suffer me not any longer to walk after the devices of mine own deceitful evil heart ; but grant , O God , by ●hy power , I may have power to do , and walk uprightly before thee in all thy paths , and that I may never more swerve , nor turn aside out of the way of thy Commandements , either to the right hand of pleasures , or to the left hand of profits . Give me grace , O Lord God , I most humbly beseech thee in Jesus Christ , to see mine own badness , and thy goodness , ready , and willing to make me good , that I may see mine own emptines● , and thy fulness re●dy to fill me , mine own nakedness , and thy robes to cover and to cloath me , mine own sinfulness , and thy righteousness to make me righteous , mine own cursedness , and thy blessedness to make me blessed , my own deformity and ugliness , and thy beautifulness , to make me beautiful , my own slavery , and thy freedome , and ●r●eness to make me free , mine own unworthyness , and thy worthyness to make me worthy , mine own insufficiency , and thine al-sufficiency , mine own demerit , and thy merit , mine own disobedience , and thine obedience , mine own nothingness , yea , altogether nothing , and thine Almigtiness , yea , altogether all things , for in thee are all things , from thee come all things , and by thee , O God , all things are , and were Created . I do most unfeignedly confess , O Lord , that I am unable and unfit to speak unto thee , and as unworthy to hear thee , speak unto me , for in me , that is in my flesh , there is no good , I am all evil , only evil , and continually evil , but in thee , O God , dwelleth all good , for thou art all good , only good , and continually dost good , without thee I can say nothing , think nothing , nor do nothing that is good ; suffer me not therefore , O Lord , I beseech thee , to speak in my own wisdome , for that would be but the wisdome of words ; but let me , O Lord , speak in thy wisdome , which will be the words of wisdome , and Wisdoms words : Let me not , O Lord , go forth in my own strength against any Temptation , for I am so weak , I should be overcome , and fall into any Temptation , but let thy strength , thy power , thy might , and thy love , O Lord , be seen in my weakness , to strengthen me , and by thy power , powerfully working in me , I may overcome and trample under my feet , all the strength and power of all my adversaries and enemies , Devils lusts , worlds lusts , and self lusts . Ah Lord God , suffer me not to goe from thee , for thou hast the words of Eternal life , thou art the word , and the life , yea , Eternal life , he that hath thee , hath life , and shall not see death , nor tast of death , because he is past from death to life , but he that hath not thee , O Lord Christ , is dead already , because he liveth in sin , for he that liveth in sin , is dead , though he liveth . Ah Lord , I confess that the Well of thy mercy is much deeper then Jacobs Well , and yet sure I am that such Children , yea such Infants as I am , can draw water from thence , even the water of life , even such water as giveth another life , a better life , which is an immortal and eternal life , a life that shall never see death , being hid with Christ in God. Ah sweet Jesus , let me have thee in my heart , which is much better then to have thee as Simeon had in his armes my armes might let thee fall out of them , but my heart cannot , I had rather , yea , much rather see thee with the eyes of true saving faith , then of sence , or with the eyes of the flesh , for thine Enemyes , O Lord , saw thee with fleshly eyes , and yet hated thee , spit on thee , reviled and mocked thee , whipped thee , persecuted thee , and crucified thee , bearing false witness against thee , and believed not in thee , notwithstanding all the miracles that thou did'st , but all those that see thee , O Lord , by the eyes of faith , will believe in thee , and say of thee , unto thee , as Thomas did , my Lord , and my God , they will so love thee , as they will Crucific themselves and their bosome sins , hate themselves , and their own wayes , persecute themselves , and Crucifie all their own sinful fleshly , worldly , devilish lusts and affections , and live as new Creatures , in the world , as if they were not of the world , using the world , as if they used it not ; Ah happy , yea , thrice happy are they that are in such a case , for they have the Lord for their God. Ah poor lost I , poor forgotten I , poor forsaken I , poor undone I , poor miserable I , poor nothing , despicable poor I , untill thou O my sweet Jesus did'st come to my help , to my succour , to find me , to save me , to comfort me , to inrich me , to deliver me , to set me free , and bring me out of the chains of sin , Hell , and death , by which I was held , and led Captive , and did'st most gratiously bring me into thy self , and gavest me thy self , and loved'st me as thy self , doing for me , O God , what thou could'st do , making me like thy self . Ah Lord God , thou knowest all things I well know , thou knowest my heart , and what more can my heart say unto thee , thou only , O Lord , art the searcher , the tryer , and the knower of all hearts , thou knowest , O Lord , I know well that thou knowest , how much my heart rejoyceth , because thou knowest it , O Lord , I most humbly beg and beseech thee in Jesus Christ , to search and try me , even all the Corners and Crannys of my heart , and what evil is still in me , O Lord , I humbly intreat thee to destroy , with an utterr and totall destruction , that it may be said of it , it is not ; Let sin , O Lord , as the house of Saul , grow every day weaker and weaker , and grace as the house of David , every day stronger and stronger ; O Lord , perfect that good work of grace , which thou hast in the abundance of thy love begun in me , untill thou hast in love made it , and brought me into perfect glory ; and all this I beg of thee , O Father in Jesus Christ , & what else thon knowest to be needfull or expedient for me , both for soul and body , in life , in death , and after death ; for Christ I shall ever bless thee , and to him , with thy glorious Majesty , and holy spirit of grace the comforter , and sanctifier , do I render from the bottome of my heart unfaignedly , as all due is , and unto none else , honour , glory , power , might , Majesty , dominion , and thanksgiving , now , henceforth , and for evermore , Amen . 1. If our comfort and joy be so great to enjoy the Company of one imperfect Saint on earth , Ah how great shall our joy and comfort be , to enjoy for ever that innumerable Company of perfected Saints in Heaven , but how much more , and more great shall our joy be , and to our eternal comfort , to enjoy God the Father , Son and Holy Ghost , that made them thus perfect , and Saints . 2. If we rejoyce so much here on earth to see one , or some few friends in the flesh that we think loves God ; Ah how shall we rejoyce when in Heaven , to see so many Million of Millions in the body and spirit , whom we shall know indeed , that they love him indeed , and in death . 3. If men then on earth delight our sences , Ah how shall God in Heaven with delight ravish our hearts . 4. Ah Lord , let me then still so have thee within me , though on earth , that I may say with Jacob , I have all . 5. If men on earth be able to give great gifts , and their gifts be so greatly esteemed ( though but earth ) Ah , how greatly should we esterm that great gift of that great God , when he gives us himself , who is as good as great , and as great as good . 6. If earthly joyes do then somtimes rejoyce a Heavenly heart ; Ah Lord , how shall , and how doth that heart rejoyce , when he is filled with Heavenly joyes , yea , when he shall be involv'd , taken in , and swallowed up , into the joyes of Heaven . 7. And if momentary earthly joyes can give us joy any moment , surely Eternal Heavenly joyes , shall make us to rejoyce evermore . 8. And if hope fill us with joy unspeakable , surely fruition , shall make us flow over with fulness . 9. And if the thoughts of what we know not , satisfie us so much , surely when we shall know them to be sure , we shall be fully satisfied . 10. And if faith in believing be so great , as it brings Salvation , Ah how great shall that Salvation be , when it shall be above , and beyond , that is , mo●e then faith . 11. And if to do the will of God on earth , imperfectly , delight the soul so much , that there 's no delight to him like it , he preferrs it above his daily food , and all other delights in the flesh ; Ah what delight shall that soul have in Heaven , where he shall alwayes , and perfectly do , his whole and holy perfect will. 12. And if God be so well pleased with us here for our weak and imperfect desires after grace , Ah how well pleased will he be with us , when he shall have made our imperfect grace , full , and perfect Glory . 13. And if God delight so much in us whilst we are here below imperfect and sinners , Ah how much and how greatly , will he delight in us above , when he shall have made us holy , and perfect Saints . 14. And if our Joys be so great to see God here and his glory darkly as in a glasse , with fleshly eies , Ah how great shall our joy be , to see him gloriously , and all his glory in Heaven , face to face , with spiritual eyes , yea with the eyes of his own Holy Spirit . 15. And if our Joys be so great to hear of him here , with the hearing of the ears , Ah how great shall they be to be with him hereafter , and to hear himself , with an understanding heart . 16. And if then our Joys be so great , to enjoy him here on earth , and but in part , imperfectly , Ah how great shall our joys and delights he , to enjoy him in Heaven , not in part , but in perfection , perfectly , fully , wholly , and holy as he is . 17. And if our Joys be so great here on earth , in the midst of fears , Ah how great shall they be in Heaven ? where we need fear no fears , for that there are no fears there to fear . 18. And if our Joys be here on earth so great , though surrounded with many sorrows , Ah how great shall they be in Heaven , when and where all sorrows shall be all done away , and turned into fulnesse of joy . 19. And if our Joyes be so great among so many displeasing displeasures , even here on earth , Ah how great shall they be in Heaven , when and where all displeasures shall be all done away , and our pleasures shall be for ever more . 20. Ah fill me then O my good God , with thy blessed most blessed self , and thy Joys alone , that in thee only I may rejoyce . 21. If the nether Springs on earth be so sweet , Ah how delitious and sweet , yea sweetly delitious O God are the upper Springs of Heaven in Heaven . 22. If thy left-hand mercies O God , be so delightful , and do so much delight and please us , Ah how much more shall those of thy right-hand delight us with pleasure . 23. If his foot-stool favours be so great , and we esteem our selves greatly favoured by them , to have them . Ah how great in favour , yea what great favourites shall we be , when we shall enjoy in Heaven the favours of his Throne , and fit on Thrones by him . 24. If to see a glimpse of his glory , beauty , and brightnesse here on earth , do so ravish us with delight , joy , and admiration , so as we could and would alwaies be content to behold it ; Ah how then shall our hearts be ravisht , with that ravishing fulnesse of his bright beautiful glory , when we shall in Heaven behold all his glory , as he is in , his Kingdom of glory , with all his glorious Saints , and Angels ; from whose beautiful brightnesse and glory they have all their glorious brightnesse and beauty , and are made thus gloriously beautiful with surpassing beauty and glory ; being in all things made like unto him . 25. If then his glory be so sweet in the bud , what is it in the branch ; but Ah then , how much greater and sweeter is the Tree that hath so many branches . 26. If then so great and sweet on earth , Ah how greatly great and sweet in Heaven . 27. And if our delights be so great in seeking thee , O God here below on earth , Ah how incomprehensibly great shall they and will they be , when we shall have found thee where thou art above in Heaven . 28. And seeing O God thou givest us such wages here whilst we offend thee , Ah how great shall they be , yea what is there but thou wilt give us , when we shall offend thee no more , but alwaies please thee . 29. And seeing our Heaven is so sweet on earth , or our earthly heaven so sweet , which is but to see thy back part by Faith darkly as in a glasse , Ah how sweet , yea how much sweeter shall our heavenly Heaven be , or our Heaven in Heaven , which is to know thee , as thou art O God to be known , and see the clearly and plainly even face to face . 30. And seeing thy love O God , is so great to us here , as it constraineth us to love thee , Ah how great shall it be to us there , when without constraint , our greatest joy and pleasure shall be , to adore , and love thee . 31. Ah Lord God that knowest my heart , thou knowest that all the desires of my heart , yet that the soul of my soul , and the heart of my heart desires to love the only , and to serve the with all my whole heart . 32. If thy name O Lord , be so great , and fearful , unto those that know thee , and that know that thou lovest them , Ah how fearfully great , and greatly fearful , shall it be unto those that know thee not , but yet know thy greatnesse , and how greatly thou hatest them . 33. All Glory , only Glory , and continually Glory , be given unto God , the God and giver of all gifts , grace , and Glory . A Prayer . THe Scope , Sum , Contents , and my intent , in this following Prayer , is , to beseech the Lord to be alwaies gratiously present with me , to watch over me , and to give me in Jesus Christ , and for his sake , merits , and worthinesse , his own holy and blessed Spirit , to lead , direct , guide and govern me in all things that I shall take in hand to do , to change my old heart , and give me a New , that I may glorifie him by a holy life and Conversation all the rest of my dayes ; and especially , in this place , where I have so much , so often , and so grievously sinned against his great and holy name , and walkt contrary unto him , serving the Devil , and obeying his lusts , worlds lusts , and self lusts , casting his holy and divine Commandments behind my back , and trampling his Precepts under my feet , and that he would be pleased with me , to bring home all his Elect suddenly , into his Kingdom of grace here , and of glory hereafter , that his whole and holy will may be done by us here on earth , as it is done in Heaven , until he shall be pleased through the infinitenesse and incomprehensiblenesse of the riches , of his free grace , love , and mercy in Jesus Christ to bring us into the Holy of Holies , the Heaven of Heaven , even into his blessed self , there for ever and for ever , to sing that ever blessed ditty , sweet , Angelical , and Eternal Song of Hallelujah , of Praise , thanksgiving , and Glory , unto his ever blessed , most great , gratious , and glorious name , So be it Lord , So be it . O Lord God of Heaven and Earth , most high , most great , and most glorious , the Creator , Preserver , and Governor of all things , who hast created all things by the word of thy power , by thee only they all are , and were created , thou willest all that thou dost , and dost all that thou wilt ; thou , O God , that art the only God , for there is , none else , there is none besides thee , the God of Abraham , of Isaac , and of Jacob , that wast with the children of Israel in Egypt , and on the Red Sea , with Moses in the Wildernesse , with Joseph in Prison , with Daniel in the Lyons den , with the three Children in the firy furnace , and with Abraham in a strange Land ; be with me also , O God , in Jesus Christ , be with me also , thy poor unworthy creature and servant in this strange Land , sinful place , and Nation , whether thou hast by thine accustomed good and gratious Protection , and Providence , again called and brought me ; Ah let not , O Lord , my former , many , frequent , great , and grievous sins : ( committed here in this place chiefly ) be brought to thy mind , or had in remembrance of thee any more , and so cause thee to hide thy glorious face and presence from me , and take away thine Holy Spirit , and give me upto a spirit of delusion , and to mine own hearts lusts and affections , which I take to be , O Lord , the forest and the greatest of thy Judgements upon earth in this life ; but rather , Ah rather , O Lord , shew forth thy goodnesse , and thy compassion unto me , miserable sinner , vile wretch , sinful abominable dust and ashes , a worm and no man , yea the very worst of the worst of men . O Lord , I most humbly beseech thee in Jesus Christ , and for his sake alone , to passe by and forgive , all my former iniquities , transgressions , blasphemies , and sins , by nayling them to his Crosse , who was crucified for them , that they might not crucifie me , by burying them in his grave , who died for them , that they might not put me to death , and was buried , that they might never rise in Judgement against me , to terrifie me here in this life , or to condemn me in the life to come . Ah my good Lord God , for thy great goodnesse sake , grant , that here , where I have so much , so often , and so frequently disowned thee , and blasphemed thee , I may own thee and praise thee , and thou own me for thine own , that here where I have so much and so often dishonoured thee , by my wicked , devilish and sinful life , serving , and even giving my self up to serve Devils lusts , Worlds lusts , and self lust , I may honour thee , by despising , and trampling them under my feet and serving thee in thy waies , of holinesse and righteousnesses , all the daies of my life , that here , here O Lord , where I have dispised thee , I may adore thee , that here O Lord , even here , where I have walked so contrary unto thee , I may henceforthwalk wellpleasing before thee , that here , here O Lord , where I have hated thee , I may henceforth and for ever shew forth my love to thee , and for thee , that here even here O Lord , where I have so much and so often grieved thee , I may take heed and carefully endeavour to glad thee , by all things that I do , speak , or think , that here , even here , O Lord God , where I have caused thee to mourn , I may cause thee mightily to rejoyce , that here , even here O Lord my God , where I have so often and so cruelly crucified thee , I may without remorse or compassion , crucifie all those sinful lusts and affections that did it , that here , even here O Lord , where I have so much and so often put thee to open shame , by my sinful , filthy , abominable , devilish life and conversation , I may openly , frequently , and mightily , applaud , praise , and glorifie thy holy , holy , most holy name , that here O Lord , even here , where I have done so much , yea all that I could against thee , I may with all my power , might , strength , heart , will , and affections , do all , even all that I can for thee , that here , even here O Lord , where I have in all things , at all times , and in all places , deserted , dishonoured , and disobeyed thee , Ah Lord , my Lord now , and my God , grant I most humbly and unfeignedly beseech thee that I may in all things , at all times , and in all places and companies , serve , honour , and obey thee , by night and by day , sleeping and waking , on thy daies O Lord , and on our daies , in thy house O Lord , and in all other houses , at thy Table O Lord , and at all other Tables , in and by all my thoughts , words , and actions . Grant O Lord , that here where sin hath so much abounded , grace may much more abound , and grant I also most humbly beseech thee in Jesus Christ , that those that have seen me grow up in all sin , may see sin destroyed in me with an utter and total destruction , and separation , and my growth in all grace may appear . Grant O Lord , that those that have been tempted by me , and sinned by my example , may by my example flie sin , and sins Temptations , and be brought home with me unto thee , to serve thee , and that here where I have served Satan , and been an instrument in his work , Grant O Lord , I beseech thee , that I may despight him to his face , and by thine Almighty power , I may trample all his powerful temptations under my feet , shewing forth O Lord , that thy Kingdom , power , and glory is in my heart , by my doing thy will here on earth as it is done in Heaven , by crucifying and mortifying all sinful lusts , and affections , the lust of the eie , the lust of the flesh , and the pride of life , for he that is born of God , must nad will overcome the World , and depart from all iniquity . Grant , O my God , in Jesus Christ , that here where I have been a member of Satan , I may be a member of Christ my Saviour , bone of his bone , and flesh of his flesh , a member of his mysticall body of grace here , and of his glorious body , in glory hereafter , that here , even here , O Lord , where I have been a Son of Satan , a Child of wrath , I may be an Adopted Son and Child of God , an heire of Heaven , and Co-heire with Jesus Christ , of that Kingdome , life , and glory , which he hath provided and prepared for the Saints in life , where , where their God will nor ( I trust ) be ashamed to be called my God , nor their Father to be called my Father . Inflame , O Lord , my heart with hearty and sincere zeale in thy service , that I may not do thy work faintingly , droopingly , drousily , nor negligently , but faithfully , circumspectly , willingly , cheerfully , obediently , and perseveringly , unto the end of my dayes , that thou , O Lord , my Lord , and my God , mayest be at all times , in all places , and above all things , my joy , my Crown of joy , and my rejoycing , my ultimate end , aime , and desire , my supreame , soveraign , principal , chief , and superiour good , my sot , my portion , and mine inheritance for ever . And to this end , suffer me not , O Lord , I humbly beseech thee , to walk in my old wayes and paths of sin , but in thine , O Lord God , of holiness and righteousness , not according to mine own sinful and deceitful heart , which is all evil , only evil , and continually evil , but , O God , according to thine heart , which is all good , only good , and continually good , that thou mayest so delight me , that all my delight may be to delight thee , and make thee , O Lord God , my only delight , love me O Lord , in Jesus Christ , that I may love thee , honour me , that I may honour thee , magnifie me , that I may magnifie thee , live in me , that I may live in thee , do all for me , that I may do all , and be all for thee , that I may not henceforth , O Lord , speak mine own words , but thine , not think my own thought , but thine , not do mine own works , but thine . Ah Lord , for Jesus Christ his sake , I humbly beseech thee , suffer me not to be led into any tentation , so as to prevaile over me , but though tentations fall on me , I may not fall into them , though sin do remaine in my heart , my heart may not remaine in sin , deliver , O Lord , from all evil for thine is the Kingdome , the power , and the glory , O thou my Father in Jesus Christ , which art in Heaven . Be a wall of fire and of water round about me , O my God , continually , to keep , and preserve me from all mine Enemies and Adversaries , the Devil , the world , and the flesh , be , O Lord , a City of refuge unto me , that I may ever hide my self in thee , for then I shall be safe and sure to be free from all danger , be thou mine all , for all my springs are in thee and from thee . But what is man that he should be clean , and the Son of man that is borne of a woman , that he should be righteous ? behold he purteth no trust in his Saints , and the Heavens are not clean in his sight , how much more abominable , and filthy is man , that drinketh up iniquity , as the Oxe drinketh up water , and rusheth into sin , as the horse rusheth into the battel ? But , Ah my God , how much more wretched am I , how much more uncleane , filthy , and abominable am I , then any that was ever born of a woman , I that have delighted in sin , as the Drunkard in wine , as the wanton in his mate , how have I chosen sin , prized sin , imbraced sin , covered sinning , and sought it as for hid treasures ? it hath been sweet to my tast , as the hony and the hony Comb , but , O Lord , I know , and am assured , that with thee there is mercy , O reach thou me to fear thee . For thou art , O Lord , become my Portion , and thou hast made me thine inheritance for ever , I prize thee , O Lord , much above gold , and the most pretious pearls , thy Countenance is most amiable ; Ah how delightfull are thy wayes , and how pleasant a thing it is , O Lord , to walk in the paths of thy Commandements , and to keep thy Statutes ; these things , O Lord , thou knowest are only desireable unto my soul , and it longeth only to be found in thee . Who Lord , who can , or is able to express , the ravishments of that heart that possesseth thee ; who Lord , who , is able to express the joy of him that enjoyeth thee ; Ah how doth he , as it were run over with fulness of blessings that is filled with thee , even with thy blessed self , who art the Fountaine , the Ocean , and the Originall of all blessedness , felicity and happiness ; Ah Lord , how truly may he say that hath thee , as Jacob did , that he hath all , though he should want all other things ! he that hath thee , hath all things in the want of all things , and he that wants thee , wants all things , even in the possession of all things : for what , O Lord , what is all things without thee , and what doth he , Ah what can he want that hath thee , who art all things , yea much better then all thing ? for he that hath thee hath life , yea , Eternal life , and is past from death , death hath no more dominion over him , but he that hath thee not , is dead , though he liveth , for he that is in thee , O Lord , is from all sin free , he that is born of thee , O God , sinneth not , sin hath no more dominion over him , because thy seed of holiness , which is sanctification , remaineth in him , such a one hath overcome the world , and that wicked one , with all the powers of the Kingdome of darkness , sin , Hell , death , and the Devil , he that is in Christ , is Crucified to the world , and the world unto him , he is departed from all iniquity , he hath Crucified the flesh with the lusts and affections thereof , he maketh no longer provision for the flesh to satisfie its lusts , for they know that his Servants they are whom they obey , whether of sin unto death , or of Obedience unto Righteousness . Ah blessed , ever blessed , and only blessed and happy condition , to be thus born againe of God , and to sin no more , to be a member of Christs misticall body , bone of his bone , and flesh of his flesh , such shall be as assuredly , members of his glorious body , for they that are betrothed unto him here by grace , shall be hereafter marryed unto him in glory . Ah Lord God , I am sure thou knowest my heart , and that though it is not what it would be ; or should be , yet thou hast , ( for which I desire ever to praise thee ) in grace , and mercy , made it such , as it heartily desireth and longeth to be what it should be , but , O Lord , I know , that here is no perfection , and that therefore it cannot be here ; Ah Lord , I most humbly beseech thee in Jesus Christ , in thine own good , due and appointed time , bring me home to that long wished for , and blessed home , that I may be ever blessed in thee , and with thee , who art God blessed for ever , and ever . Ah Lord my Lord , thou knowest how willing I am to leave all for thee , loose all to enjoy thee , trample all under my feet , and hate all for thy sake , yea , spend and be spent for thee , and to follow thee the Lamb of Righteousness in all places whether thou wilt goe , even as a Chast Wife giveth her self unto her Husband , and delighteth to love , honour , and obey him , and longeth for his presence , when he is absent , that she may lye in his bosome , and be imbraced in his armes , esteeming all things toys , and trash , to his love , even so Lord , thou knowest that my heart desireth and longeth to be espoused unto thee in Heaven , made one with thee , knit and glued unto thee , that I may be thine for ever , and be imbraced in thine armes , and lye in thy bosome , living as thine , and thine only , unspotted and unblameable , holy , O Lord , as thou art holy . Heaven , O Lord , is Heaven , because it is holy , yea , because thou art there that art holiness , therefore , yea , therefore is Heaven Heaven , and Heaven holy , and such a holy Heaven as it is , so those that are there a thousand years , seems but as one day , so sweet is its enjoyment , and one day seemes as a thousand years , so great is there comfort of enjoyment , and therefore , O Lord , and to praise thee , do I long to be dissolved from this body of sin which is death , that I may live in thee , and with thee in holiness , which is Eternal life , for this , O Lord , thou hast taught me to know , and therefore my soul rejoyceth , that holiness is the only felicity and chief happiness in Heaven , for that makes us only like unto thee , who art the Heaven of Heaven , in Heaven . Grant therefore , O my God , in Christ , and for his sake , that I may , whil'st here below in the flesh on earth , seek after , labour for , and endeavour to obtaine that measure and degree of holiness , that my earthly Heaven may be a Heaven in part , though not a perfect Heaven , and that I may from day , to day , grow and increase , from one degree of grace unto another , until I com to enjoy that measure and fulness , that thou hast , O Lord my God , in the infinitness and Eternity of thy love , goodness , and mercy , through thy free grace in Jesus Christ , reserved , provided and appointed for me , out of thine own abundant and overflowing fulness , for with thee is fulness of joy , and at thy right hand are pleasures for evermore . Ah Lord , for thy mercyes sake bring me unto that fulness , that I may for ever rejoyce in that joy which bringeth such peace as passeth all understanding , which eye hath not seen , eare hath not heard , neither hath it ever entred into the heart of man to conceive ; Ah Lord , bring me into that Heaven , and in the mean time let Heaven be in me , for holiness is Heaven , and Heaven is holiness , therefore the more holiness is in us , the more Heaven is in us , yea , the happiness in Heaven , which is God himself , Father , Son , and Holy Ghost , threepersons , but one God. Grant O Lord , I most humbly beseech thee , that I may do the work of my generation and lawful calling , prudently , wisely , justly , and uprightly , faithfully , obediently ; circumspectly , cheerfully , willingly , and perseveringly , both before thee , O God , and before all men , giving every man his due , and doing unto all men as I would they should do unto me , without respect of persons , and let me alwaies value and esteem these things below , as low things , as temporal inferior good things , as common mercies , of the left-hand , of the foot-stool , the nether Springs , even such O Lord as thou givest unto all , even unto the evil , and wicked , as well as unto the good and righteous , as thou makest the Sun to shine , and the rain to fall , alike on all , it being no token either of thy hatred , or of thy love . Let me therefore O Lord , have power through grace , to use them as if I used them not , and to live in this World , as if I were not of this World , making no provision for the flesh to satisfie the lusts thereof , but that I may overcome the World , by despising of it , And give me not the things of the World , O Lord I beseech thee , till thou hast given me a heart , to use them according to thine own heart , even as liketh thee best , and grant O Lord , that I may be alwaies as willing to leave them , as to receive them , and to give them back unto thee when thou pleasest , and in thine own way , as thine O Lord , and not as mine , blessing thee for the leaving them with me any time , but most especially for the well using of them during that time , considering that their well using will turn to my Eternal profit , and their abusing of them to my Eternal losse : Ah Lord let the eies of my understanding be enlightened , and alwaies open , to see the many perils and dangers in possessing them , as well as their nothingnesse , whilst I shall possesse them , and that worldly blisse consists more in possessing of little void of fears , than of much subject unto danger , and that it 's much the sweeter condition , to want the Worlds sweetness , than to have them , if in their want we find no want , and to esteem alwaies that best which God giveth , because he having promised will make it work for the best , come on me then what will come , I doubt not Lord , but I shall find it as I have hitherto found it , to be for my good , and coming from a God of Love to me in love , and therefore O Lord , I will love both thee and it , and esteem every change the best change , yea and a changing for the best , and if at any time my condition should not please the flesh , sure I am it will alwaies please the Spirit , if it please not at any time the outward , it will alwaies please the inward man , if it please not the old man without , it will please the new man within ; for , Lord , thou knowest , if my condition should at any time displease me , and I could change it , yet I would not , if by so doing I should displease thee ; for thou knowest I desire to please thee , not my self , the Spirit not the flesh , the inward not the outward man , the New not the old man , for I would not have what I would , but O Lord , that only that thou wilt , be it what ever it will , deny me not , O Lord , I most humbly , most earnestly , and most unfainedly , beg , and beseech thee , in Jesus Christ , for thine own dear and holy names sake , deny me not this one thing , what ever it cost me , but let my life , and my death , my place of abode , and condition be such as may , O Lord , bring thee most glory , as may glorifie thee most , O God of all Power , and Glory . And that Seeing I served thee not , O God , my Creator , in the daies of my youth , grant I beseech thee , that I may serve thee freely , cheerfully , willingly , and joyfully , all the rest of my daies , unto the very last hower of my life , that I may henceforth live the life of the righteous , and that my last end may be like his , Ah Lord , let all the rest of my life to come be so spent , as it may witnesse a continual sorrow for my life past , that having lived here in thy fear , I may dye , O Lord , my God in thy favour , that having lived here the life of Grace , I may ever hereafter live with thee O my sweet Iesus , the life of Glory , in thy Kingdom of Glory , with the Father and the Holy Spirit . O Lord that triest the heart and searchest the reigns ! thou knowest all my thoughts , as well as ponderest all my actions , and therefore thou knowest how much my heart rejoyceth , because that thou thus knowest it , and because thou hast made it such as it is ; not that it is , O Lord , as it would or should be , but because it willingly would be what it should be ; and that it would do , and be , as willingly any thing that it wills , as it wills it ; So it be O Lord God according to thy most holy , righteous , good and blessed will. And now , O Lord God Almighty , maker , giver , and preserver of all things ; I most humbly beseech thee to hear me in Jesus Christ , for all Kingdoms , Nations , and People , in general ; and in particular , over the face of the whole earth ; gather O Lord in much mercy , gather thine Elect together from all the ends and corners of the World ; Jew , and Gentile , Turk , and Infidel , bond , and free , male , and female , young , and old , rich , and poor ; Ah Lord be thou pleased , in the greatnesse of thy compassions , to pour out thy Holy Spirit upon all flesh , and write thy holy Laws of Grace , in their hearts , and thy Statutes of fear in their minds , by the finger of thine Holy Spirit , that every one may know who is the Lord , and the power of his might , that all flesh may be converted and brought home unto thee , that their fouls may live and not die eternally . Remember , O Lord God , thine ancient Covenant with Abraham thy Friend , and pity our elder sister the Jews ; suffer them not , Ah Lord ! suffer them not , longer to wander as sheep without a Shepherd , but bring them home , Ah Lord , bring them home to thy fold and to thy flock , and be thou the Shepherd and life of their Souls ; Open , O Lord , the eies of their understanding , that they may know thee the true God , and Iesus Christ , whom thou hast sent , that they may behold him whom they have crucified by their sins , and may mourn as one mourneth for his only son , and be in bitternesse as for a first-born ; have they stumbled that they should fall ? ( God forbid ) but rather through their fall Salvation is come unto the Gentiles , for to provoke them unto Jealousie ; Now if the fall of them be the riches of the World , and the diminishing the riches of the Gentiles : how much more , O Lord , their fulnesse ; and if the casting away of them be the reconciling of the World , what shall the receiving of them be , but life from the dead ? for if the first fruit be holy , the lump is also holy ; and if the root be holy so are the branches ; because of unbelief they were broken off ; and if they abide nor still in unbelief , hast thou not promised , O God , to graft them in again ? and seeing thou wert O Lord , pleased to graft us into the good Olive-tree , that were wild by nature ; Ah when ; Ah Lord when wilt thou grast in again these into their own Olive tree , which be the natural branches ; for blindnesse is happened to Israel , until the fulnesse of the Gentiles be come in , and so all Israel shall be saved ; as concerning the Gospel , they are Enemies for our sakes ; but as touching the Election , they are beloved for the Fathers sake ; for the gifts and calling of God are without repentance , bring in then , O Lord , bring in then the fulnessse of us the Gentiles , that the number of shine Elect may be accomplished , and that man of fin destroyed , with an utter , total , and eternal destruction . Break , O Lord , the power of the Turk , and all thy Churches adversaries ; destroy the pride of Rome , and root out Antichrist , O Lord , I beseech thee , out of all our hearts ; and permit not that any of thy children be led away by Errors , Heresies , Sects , or any false worship ; but let thy Word O Lord , and Gospel , be preached and taught throughout the whole Earth , in purity and sincerity , as thy Word , and with the powerful assistance of thine own Holy Spirit ; Ah Lord , cause it to work efficaciously on the hearts of all hearers , that they may hear it with fear and trembling , even as thine own Word , and by it be convinct of sin , of righteousnesse , and of Judgment , and to this end , O Lord God , be thou pleased to give a double portion of thy Holy Spirit unto all the Ministers ther of , that they may preach it in the power of the Holy Ghost , not fearing the face of men , being confidently assured , that their work and labour , shall not be in vain in the Lord. Ah Lord in much mercy propagate thy Gospel where it is planted , and be thou pleased to plant it where it is not ; and send forth faithful Labourers into thy Vineyard and harvest ; for thou knowest , O Lord God , that the Harvest is great , but the Labourers are few . Ah Lord , suffer not , I most humbly beseech thee in Iesus Christ , that the wild Boar of the wood pluck up the roots , nor the little Foxes to cut off the branches ; but blast , O Lord , all the designs and machinations , that are any where hatching against thy Church and People , and bring them to nought , and cause their Enemies , which are thy Enemies , to fall into the Pits and snares which they have laid for them : do good , O Lord , to thy Sion , and build up the walls of thy Jerusalem ; do thine own work in thine own good , due , and appointed time , and let thine own arm , O Lord , bring us Salvation . In a more particular and most special manner , O Lord , I humbly beseech thee in Iesus Christ , be mindful , and have mercy upon the Land of my Nativity ; Pardon O Lord , the Nation , and particular sins thereof , past , present , and to come , of Magistrates , Ministers and People ; our sins , O Lord , of blood , our sins of unthankfulnesse , ingratitude , and rebellion against thee our God ; our sins of covetousnesse , which is Idolatry ; our sins of pride , and hypocrisie ; of self-love , and hatred of out brethren ; our sins of gluttony , and drunkennesse ; of uncleannesse , of malice , wrath , and revenge ; our sins of profanation , and persecution ; our sins of blasphemy , and toleration , aganst thy self O God , and Christ ; against thy holy Law , and Gospel ; O God , that art the Iudg of Heaven , and of Earth , pardon , O Lord pardon , I humbly beseech thee in Jesus Christ , Englands sins , for they are many , for they are great , and enter into a Covenant with them , and be thou their God , and make them thy people , that they may serve thee for ever , and for ever ; and thou maiest henceforth delight in them , to live amongst them , and never more to be wrath with them . Settle , O Lord , I beseech thee , a faithful Magistracy over us ; Iudges as at the first , and Counsellors as in the beginning ; that Iustice may run down our streets as a mighty river , and righteousnesse as a great stream , that the cause of the poor , the Widow , and the Orphane may be heard , and Iustice done without respect of persons ; that there be no cries in our Land , nor no complaining in our streets ; Give O Lord , boldnesse , Zeal , Courage , and Faithfulnesse unto all the Ministers thereof , that they may not seek the praise of men , but the praise , honour , and glory , of thee our God , and that they may be ready and willing to lay down their lives for the truth , and be faithful unto the death , choosing rather , much rather , affliction and persecution for thy sake , and the Gospels , then to dwell in the Tabernacles of the wicked , and to serve the lusts of men , and to this end , O Lord God , give them I humbly pray thee a double Portion of thy holy Spirit , which thou gavest unto thy faithful Servant Elias , to lead , guide , govern , and direct them , in the wayes of all truth and Righteousness , that they may not at all fear him , which can only kill the body , but him ( which is thy self ) O Lord , who having killed the body , can'st cast the soul into Hell ; O Lord , open their eyes , that they may see thee and thy strength and power on their side , and therefore may not fear the power , nor the policy of their Enemyes , how great soever it be to the eyes of men , for they are but men , meer men , whose breath is in their Nostrils , a little creeping clay , speaking earth , Wormes of six foot long , whose hearts thou turnest as the rivers of waters , and changest them as thou pleasest , and that nothing is , or can be done by them , but what thou pleasest , and sufferest to be done , cause them , and all thy people to know , that having thee on their side , and for them , they need not fear who be against them , for none ever fought against thy power and prospered , and that though thou dost usually use means , yet thou canst , O God , we know , ( if thou so pleasest ) do thy work without meanes , yea and against meanes , and that there is no meanes so contemptable but thou canst , O God , our God , make effctual , even to the pulling down of strong holds , as thou did'st the Walls of Jerico , at the noyse of Rams Horns ; it is as easie with thee to do what thou willest , as to will it , all things are as easie as possible ; let us not then , O God , fear any power , no nor all powers , having thee the Lord for our God , before whom all the Nations of the earth , are as the drop of a bucket , and as the dust of the ballance , thou holdest , O God , the Ocean in the hollow of thine hand , and the earth is upheld , and standeth fast by the power of thy might , give us then , O Lord God , such fear as may cause us to love thee , and such love as may cast out and destroy all fear , for thou only , who art God only , art to be feared only . Ah Lord , look down gratiously , and in mercy , upon poor afflicted Scotland and Ireland , stir up thy self , and come and save them , even now , now , when there is no help for them nigh at hand ; O Lord , be thou their help , and help thou them , and give them grace to put their trust in thee , that thou mayest be their help and deliverer : of three Nations make us , O Lord , one people , that we may be knit together with the bonds of love and unity , serving thee , O Lord , with a perfect heart in holiness and Righteousness , all the dayes of our lives , and though , O Lord , thou hast delivered them into our hands , and given us power over them ; Ah Lord , suffer us not to do other unto them , then we would they should do unto us , and that we lay not on them too heavy burthens to bear . Bless , O Lord , I beseech thee , all my kindred and acquaintance in the flesh . Ah Lord , I know that thou knowest all their soul and body cases ; Ah be thou pleased in Jesus Christ , to come into their help , and give them deliverance , make , O Lord , make their hearts below their conditions , and then make their conditions what thou wilt , lay no more , O Lord , on them , then thou shalt be pleased to inable them to bear , and then lay on them what thou wilt ; Ah Lord , cause every thing to work together for their good , let them alwayes see , and acknowledge , that thou punishest them for less then their iniquities deserve , and that all afflictions whatsoever come from thee , but the procuring cause is in themselves , make them , O Lord , as willing to weare the Cross here , as the Crown hereafter , to suffer for thee here , as to raigne with thee hereafter , and though , O Lord , they be poor in the world , let them be rich in grace ; though they be contemptible in the world ; let them be honourable in thy sight ; be thou , O , Lord , their Portion , and make them thine inheritance , and grant , O Lord , I beseech thee , that their last dayes may be their best dayes , and their last thoughts their best thoughts , that they may be thy faithful , humble , and obedient Servants , unto their lives end ; living the lives of the Righteous , that they may be like them both in death , and after death , be thou with them , O Lord , in all places , and at all times , that they may alwayes sit under the shadows of thy wings , and that the fruit of thy word may be pleasant unto the tast of their souls ; let them through grace delight to walk in the wayes of thy Statutes , and let thy Commandements be their daily talk ; suffer them not , O Lord , to goe astray from thee , either after the pleasures or profits of the world , but inable them all through grace to walk uprightly and circumspectly before thee unto their lives end . Be mindful and merciful , O Lord , unto all the Sons and Daughters of affliction wheresoever disper'st , wheresoever scattered on the face of the whole earth , bring home , O Lord , all that are banisht , deliver all Captives , and set free all Prisoners , that every one may sit under his Vine , and rejoyce under his Fig-Tree , eating in peace the fruits of their labours ; visit , O Lord , the sick , comfort the comfortless , bind up the broken heart , heal the wounded heart , give life to the dead heart , give the grace of faith unto the doubting heart , and of hope unto the despairing heart , speak peace O Lord , unto the disconsolated and afflicted heart , give understanding , memory , sence , and reason , unto the distracted heart , and those amongst them , whom thou dost intend , O Lord , and hast appointed to take unto thy self , let them see thine arms of love , in mercy , open and ready to receive them ; let them hear , O Lord , thy sweet and comfortable voyce , speaking peace unto their fouls , and saying , Sons , and Daughters be of good cheer , your sins are forgiven you ; wash them , O Lord , with thy most dear , and most pretious blood , and sanctifie them with thy holy spirit of grace , that they may appear spotless , and unblameable before thee , whiter then Snow , purer then Wooll , finer the Gold , and brighter then the Sun , and make them , O Lord , more then Conquerors : and those , O Lord , whom thou dost intend to restore unto their former health and strength , give them grace to lead new lives , and to become new Creatures , that others seeing their good works , may glorifie thee , O God , our Heavenly Father , in Jesus Christ. Ah Lord God , look with much mercy I humbly beseech thee , upon all those every where , that suffer for the peace of a good Conscience , because they will not sin against thy truth , keep them , O Lord , as the apple of thine eye , that nothing come nigh to hurt them , nor to affright them ; let them depend on thy mercyes , fear thy judgments , and lay hold on thy gratious promises , give them , O Lord , courage and strength to fight that good fight , and to run that good race that thou hast set before them , that they may be alwayes willing and ready to give up their lives unto the death , and then from thee , O Lord , they may receive the Crown of Eternal life . And those , O Lord , that suffer for an evil Conscience , because they have sinned against thy truth , let them not alwayes mourn as men and women without hope , but poure down , O Lord , in much love and mercy poure down thy holy and blessed spirit the Comforter , into their hearts , that may speak peace unto their souls ; even that peace that passeth all understanding ; let not the Mountains of their sins , O Lord , nor the Rocks of unbelief hinder thy mercyes from coming down out of Heaven into their Hearts , nor their prayers from ascending up unto thee by faith , but cause them , O Lord , to know , that thou art a God , pardoning all iniquities , transgressions , and sins ; yea , all Blasphemyes wherewith they have blasphemed ; Ah Lord , shew them the light of thy gratious and glorious Countenance , and lead them in the way everlasting , that they may never more swerve nor goe astray from thy Divine and holy Commandements . Bless , O Lord , all that are travelling by Sea , or by land , and bring them to their Ports and places in safety , defend them from all Pyrats and Robbers that seek to do them hurt or wrong , and from all other perils and dangers , pitch thy tents , O Lord , round about them , and keep them even as thou keepest thine own . And lastly , O Lord , I most humbly and heartily beg and beseech thee in Jesus Christ , to pardon and forgive all mine Enemies , all the world over ; love them , O Lord , that hate me , bless them that curse me , do good to them that seek to do me evil , forget and forgive all that they have done or would have done against me , & change their hearts from evil unto good , that they may no longer walk after the deceitfulness of their own evil hearts , but may do all things for the time to come in truth and sincerity , according to thine own heart , O Lord God , that thou mayest own them for thy own , and give them hearts , O Lord , to forgive me whom I have wronged , whether it have been in thought , word , or deed , either unto high or low , rich or poor , young or old , and grant , O Lord , that I may fear and do so no more , but as thou hast been unto me a sin-pardoning God , so I beseech thee be unto me a sin-preventing God , that I may not as the Dog , return to his Vomit , nor as the Sow to her wallowing in the mire againe , but that I may alwayes henceforth set thee , O Lord , before mine eyes , and be attent unto the motions of thy holy spirit , and never to forget thy exceeding boundful and mercyful dealings towards me , and that love in Jesus Christ , wherewith thou hast loved me , and that I may remember that it is impossible for those who were once enlightned , and have tasted of the Heavenly gift , and were made partakers of the Holy-Ghost , and have tasted the good word of God , and the powers of the world to come , if they shall fall away , to renew them again unto Repentance , seeing they Crucifie to themselves the Son of God afresh , and put him to open shame , for if we sin wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sin , but a certain fearfull looking for of Judgment , and fiery indignation , which shall devour the adversaries ; for having , Lord , by thy grace and mercy escaped the pollutions of the world , through the knowledg of the Lord and Saviour Jesus Christ , grant that I may not again be intangled therein , and overcome , and so my latter end prove worse , if worse it can be , then was my beginning ; Ah Lord God ( should such be my case ) which God forbid , it would be much better for me that I had never known the way of Righteousness , then after the knowledg of it , to turn from thy holy Commandements delivered unto me . Ah Lord God , my Lord , and my God , in Jesus Christ , thou knowest my weakness , frailty , and impotency , that I cannot of my self , as of my self , think a good thought , that I am prone to all evil , and averse to all good , to will indeed is many times present , but how to perform I know not , there is still , O Lord God , a law in my members , warring against the law of my mind , and leading me Captive into the law of sin ; Ah Lord , when , when , O Lord , when , shall that time come , and that blessed , most blessed , and glorious day dawn and appear in my heart , that the root and branch of sin be totally rooted up , and utterly destroyed , and grace confirmed , & grow up more and more , until I come to be a perfect man in Christ Jesus , that I may still more and more hate the evil which I do , and love the good which I do not and cannot do : that it may be no longer I that sin , but sin that dwelleth in me , and that by the assistance of thy grace and holy spirit , I may walk well pleasing before thee , doing thy work and thy will here on earth , as it is done in Heaven , living the life of grace here , and of glory hereafter , the life of the Righteous , that I may dye their death ; Ah Lord , give thy self to me , that I may give my self to thee , live in me , that I may live to thee , own me for thine own , that I may own thee for mine all , give me , Ah give me , O Lord , much grace , that I may give thee much glory , daily grace , that I may give thee daily glory , continually grace , that I may give thee continually glory , that I may be all thine , O Lord , only thine , alwayes thine , and ever thine , and all this I most humbly and unfainedly beg of thee , and what ever else thou knowest to be needfull or expedient for me , both for my soul and body , for the name , and for the worthiness of Jesus Christ , thy Son , and my Saviour , to whom , with thy Glorious Majesty , and Holy Spirit of Grace , do I render and give with my whole heart , as all due is , and unto none else , Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , now , henceforth , and for euermore , Amen , Amen . 34. If the love of Creatures be so lovely unto us , and we esteem and love them most ( for their love ) and this their love doth many times sweetly satisfie and ravish our senses ; But how then are our hearts set on fire with Love , when we have within us , the fiery hot burning Love of a Loving God , yea of a God of Love , whose Love is so lovely , as it knits our hearts in Love unto him , and our greatest Love unto him is , from his own Love , because he hath so loved us , as to give us hearts to love him , even according to his own heart . 35. If our Joy be , according to the measure of Love which we enjoy from the Creature whom we most love ; Ah how great , yea incomprehensibly great shall our joy be , when we shall know and feel , that we are beloved above measure by the Creator , who maketh the Creature thus lovely , and giveth him Love thus to love him . 36. If our Love many times be so great unto the Creature for the Creature , that we do not , and it seems to us that we cannot love him so much as we would , and do desire to do , and we crave and desire chiefly his Love , that we may yet love him more , and this from and because we love him so much , and for that our senses can be only satisfied with his Love , and by loving of him ; for we love him most for his Love , and his Love doth cause us to love him more , whom we love so much , yea whom we love most . 37. But Ah how great then , yea how wonderfully great , is the love , O Lord , of thy Children and Servants unto thee , when they know that they are beloved by thee , whom they most love , and must love most ( for thy Love ) thy Love being most worth , worth most , and therefore do they despise all Love and things lovely in the Creature , to purchase thy Love , O God , who art the Creator of all Love , and things lovely ; they love thy Love most O God , because they know and feel that thy Love only , causeth them to love thee more , whom notwithstanding they do already love most , and for that nothing but thy Love , can satisfie them with sufficient love , to love thee sufficiently ; for to love thee is to live , and they could not live if it were not for thy Love , and therefore are they ready and willing alwaies to die for thy Love , and to witnesse and shew forth their love , with which they love thee . 38. If then the love of the Creature be so great for the Creator , that it is more , above , and beyond my love in the Creature , for the Creature , yea it is so great , as it cannot be uttered , it being and proceeding from the Creators own Love , that the Creature hath this love , and that he loveth thus his Creator . 39. But Ah then how incomprehensible and great is the love of the Creator , for , and unto us his Creatures ? in that he giveth us so much of his love , ( as to love him ) and such condescention is in him , as he delighteth to be beloved by them , who out of his love do so much hate him , and love only what he hateth ; alas , alas , what can we , poor we , say of him , whom we know not , but by himself , and from himself , and love not , but from his love ; Let us then , Ah let us then admire , and in humility ever adore this his love , with which he hath so loved us , as to make us like himself , in love , which is to be all love , loving others as our selves ; for even as his love only causeth him to love us , so likewise doth this his love in us , cause us thus to love him , and thus to love one another with the same loving love , and all that we may be all one and the same , in love , in him , to him , and for him , who is the love of our love , the cause of our loves love , the subject of our love , the object of our love , which we only desire to love , and the joy of this our joyous love , and the aime of our end , and the end of our aime , is , to live and love unto the end , in this loving love ; that is , that our love may never know end , as his never knew no beginning , nor never shall know end ; and this is , and such is the great love of our God , yea the incomprehensible love with which he loveth us , being such , and so great , as we cannot comprehend it's greatnesse ; it cannot enter into us , therefore we shall enter into it , neither can we sufficiently expresse ours for him , which flows only from his , from himself , who is only and alone in himself , perfect love , and he alone can only create and give perfect love , to love perfectly ; none but himself , from himself , of himself , can then thus love perfectly , or give perfect love , to love perfectly thus . 40. It is then thy love in me , O Lord my God , that causeth me to love thee . 41. Inflame then my cold , benum'd , icy , frozen heart , with the fiery hot burning flames , of this thy burning hot love , O my God , that my heart may continually as Moses bush , and the Seraphims , still flamingly burn , but never consume ; for it is by this , and from , this divine fire that cometh from thy holy Altar , O Lord , that my soul liveth , and out of it it cannot . 42. Let me then , O Lord , ever burn , That I may ever live for why , Ah if I should not still burn thus , I am sure I should eft soon dye . 43. Ah Lord my God , and my Father in Jesus Christ , I desire to praise thee ever , for that thou hast not only forgiven me all , but given me all , thou hast not only given me a pardon for all my Iniquities and transgressions , and forgiven all my sins , but hast also forgotten that ever I sinned . 44. Thou hast not only given me such a pardon , as never to remember my sins any more , but with the pardon thou hast , O Lord , given me thy love , and thy self , so as I shall ever live in thy self , to love thy self ever , and to offend thee never . 45. Thy love O my God , and heavenly Father , is far greater unto me , than David's was for his beloved son Absolom , though he loved him better than his life , and willingly would have died for him ; yet when he forgave him his murder , he would not have him to see his face in Jerusalem . But thy pardon , O King of Kings , is with such abundance of love , that thou hast been pleased , in love to come down thy self from thy Throne , and thy dwelling place in thy heavenly Jerusalem , unto me , on this earthly Geshur , to shew me thy most amiable , most glorious , and most blessed face , and to cause the light of thy countenance to shine upon me , that I might not be afflicted , because thou knowest right well , that it were much better for me that thou shouldest take my life from me , than hide thy face from me ; for what were , or would be my life unto me , if I did not ( O my Father ) see thy face in Jesus Christ ; yea thou knowest that my life is nothing unto me , if I see not alwaies thy face , for thy presence is my Heaven on Earth , and thy absence my Hell. 46. Ah what love is this , O my God! wherewith thou hast and dost love me , to pardon such a rebellious murderer as I am ; not for slaying an incestuous Amnon , but an innocent Jesus , the Son of thy love , thine eldest only Son , in whom thy soul delighted only . 47. Thy love , O God , my God , is such , that thou hast not banisht me , but brought me back , and though I did flye from thee , yet thou thy self didst in love run after me , and broughtest me back , yea such is thy love , that thou hast not unthroned me , but inthroned me , and made me not only an heir , but coheir with thy Natural only Son , and my Saviour , not only of a Crown and Kingdom , honourable , and glorious , but of a Kingdom and Crown of honour and glory , and not for a mortal life of time , but for an immortal life , our of time , for ever , and for ever . 48. Ah Lord God , how didst thou love me when thou didst deliver me , take me off , and free me , from my own love , from loving my self , with self-love , that is , loving my self more than thee , and wert pleased in love , and out of the abundance of thy love , which is incomprehensible , and unconceivable , to cause me to choose thy love , to prize thy love , to desire thy love , and to rejoyce in thy love , esteeming nothing else lovely , or desirable . 49. They that love as they ought to love , that is rightly , and truely , love God , first , and most ; he is their ultimate end , the end of all their aime , and the aime of all their end , is , to love him ; they love him for all that is in him , for that they know that he is all holy , all just , and all good , and they love him chiefly , that is , most of all , because he is God , that is , because he is what he is , even such a God as he is ; they adore his greatnesse , as his goodnesse , and fear his goodnesse , as his greatnesse ; they prize his mercy at the highest value , and value his Justice at the highest price ; they admire the knowledge of his Wisdom , and as much the Wisdom of his Knowledge ; they stand amazed at his might , and are confounded at his power ; alike they wonder at his highly lownesse , and lowly highnesse ; that God would be made man , and that a man should be still God ; they are ashamed for that he would be like them , and they abhor themselves , that they are ( notwithstanding ) so unlike him , they therefore long for holinesse , knowing that it is the greatest and chiefest happinesse , it making them like unto him , holy as he is holy , pure as he is pure , and perfect as he is perfect , though not so perfectly , or purely holy . 50. All such as love God thus , love themselves ( for him ) that is , would himself , for himself , his love to love him , his fear to fear him , his honour to honour him , his knowledg to know him , his wisdome to please him , his goodness to be good , his justice to be just , his holiness to be holy , his greatness greatly to exalt his power , and his might to be mighty in power for him , his mercy to be mercifull , as he is merciful , for being by him Created for himself , unto good works , they would that all their works were good , and all for him , to live to him , in him , and for him , for ever and for ever , thus if they love themselves , 't is for him , it is to be his , and to do his will on earth ( whil'st on earth ) as they shall in Heaven , when in Heaven . 51. And all such , are all full of true love for all their Neighbours ; and their Neighbours are all men , far and near , Jew and Gentile , bond and free , all have their love , they love all , their condition makes no condition with them , they desire , and seek , and pray for their happiness , as for their own , they mourn for them many times , when they do not mourn for themselves , yea they weep much and often in secret , for their secret , as well as for their open sins , they are ashamed on their behalf , because they choose not the way of life but still walk , walk on still in the wayes of death , they have no Enemyes , but all are their friends , their dear and beloved , yea dearly beloved friends , such as hate them , they love , such as curse them , they bless , such as speak evil of them , they pray for , and that God would lay none of their sins to their charge , they account happiness to them , even as their own happiness ; and rejoyce with them when they do rejoyce , yea , they would many times willingly and cheerfully part with their joyes , their best joyes , even their spiritual joyes , for their sakes , that they might enjoy them , they would be content , to be as it were in darkness , sorrow , and sadness , that they might be in the light , see the light , and rejoyce in the light of Gods Countenance , they would that they did enjoy these joyes here , to be brought home by any meanes , to enjoy them for ever hereafter , for those that love God whom they never saw , must doe , and can do no other , then love their brethren whom they see daily ; and those likewise whom they never saw , because they are also their brethren . 52. Such as love not God rightly ( which is to love him as God ) love him for the Loaves , not for his love , for themselves , not for himself , for themselves alone , or chiefly , and not chiefly , which is alone for himself , they love him because they have need of him , his love is lovely , not because it is in him , or because it is his love , and for that it makes him thus lovely , as to be only lovely and desireable , but they love his love , because it is in him for them , they love him for Heaven , much more then Heaven for him , they do not love him because he hath so loved them , as to make them lovely , and forgiving them of his own love , to love him in and with true love , 't is not love that they truly love , or value , as it is love , but as it is profitable , a love bringing profit , it frees from paine , and gives ease , it keeps from poverty , and maketh rich , because it delivers from dishonour & disgrace , and graceth them , and brings them much honour , because it lifts them up above others , and for that others are set below them , they are the head , and others are but the feet , and because they have power over them , and they obey their power , going where ever they bid them , coming when ever they call them , and do what ever , and all that they command them ; if God continue to give them thus his gifts , and all that their hearts desire , they will prize his love , and desire his love , and choose his love , and delight in his love , and love his love , yea , and serve him for his love , but it is with an eye-service , having an eye to this recompence of reward in the flesh , and for the sake of the flesh ; they love not God as he is God , and because he is God , all good and only good , but because he is a God that doth them this good , which he so much loveth , liketh , Priseth , chooseth , and prayeth for , were he not thus good unto him , he would not think him good , nor believe him to be good , thus are they fleshly , Carnal , loving the things of the flesh , the things they see and enjoy , and not the things which they see not , nor cannot see , which they enjoy not , nor cannot be here enjoyed , but should hope for , 't is not a Heaven in Heaven , nor a Heaven coming down from Heaven , but a Heaven on earth , an earthly Heaven , yea , a Heaven of earth , that they desire , choose and pray for , and would that it were ever , yea , ever and for ever their Heaven , thus 't is not God that they love , because he is God , but 't is themselves , themselves they love as God , chiefly , most of all , beyond all things , and above all things , and therefore they love not God at all , because they love him not as God , who is the supream , chief Soveraign superiour , and only good , happiness , felicity , peace , rest , riches , honour , pleasure , joy , and blessedness . 53. This is false love ( though it be for our selves ) when we love our selves only , that is chiefly for our selves , for our own sakes , such desire Heavens joyes to enjoy them , because they are the greatest joyes , 't is not Heaven for God , but God ●or Heaven , that they would , and that they mind , they love the wages , but not the work , the Crown , but not the Cross , to raigne with Christ , and as Christ doth , but not to suffer with Christ , and as Christ did , to weare his Crown of Glory , but not his Crown of Thorns , to live as he doth , but not as he did , to be his Servant in Heaven , but not his Disciple on earth , to have the Recompence of reward there , as a good and faithful Servant , but not to serve him here , as a Son or a Servant ; they would willingly have their own will done both on earth , and in Heaven , but not his on earth , no not for Heaven ; they would believe in him , but not suffer for him , they would live with him there , but not die with him here , they flye many times from sin , because of the paine , woe , grief , and torment it will bring , they flye from the punishment , not from the sin , they hate not sin , as it is sin , and because it is sin , for many times they love the sin which they commit not , which they dare not commit ; and so they many times do good , but not because it is good , and for that it is the Command of God , their delight is not to him , nor his wayes , nor to the keeping of his Commandements , but their delight is to delight themselves , the end of all their aime , and the aime of all their end is to please themselves ; and therefore , if at any time they do good , it is to do good to themselves , 't is not for Gods sake , nor for goodness sake , but for their own sakes , for many times they do what they would not do , and seem to love what they do not love , and to hate what they do not hate , they prefer the flesh , to please the flesh , and to enjoy fleshly pleasures , before the pleasing of God , and the enjoying of God , and spiritual pleasures , they prefer Communion with the Creature , before Communion with the Creator , and their own low base ends , before his high , holy , great , and glorious ends , how dully , droopingly , faintly , feebly , coldly , and sluggishly do they goe about Gods work , and service , any thing that concerns his honour and glory , what icy , frozen , benum'd , dead hearts have they thereunto , though in the doing of all this , it is to do for themselves , to work for themselves , and to serve themselves , but how , Ah how jollily , cheerfully , lively , nimbly , quickly , ardently , and hotly do they goe about the things that no whit at all concerns God , but themselves , how stoutly , strongly , and vigorously , do they wrestle , for the world , and the things of the world , and to have a blessing of increase on their works , and labour for the flesh , but how , Ah how faintly , cowardly , and feebly do they wrestle with God in dutyes , in prayer , meditation , hearing and reading the word of God , as if they would not that blessing , or at least cared not for it , thus Gods work , and soul work is to them of little concernment , and when they do mind the soul and Heaven , it is because of its happyness , they then seek God for Heavens sake , but never Heaven for Gods sake , and even then when the Lord sends a faire wind , with the breath and spirit of his grace into their hearts , to hasten them forward , to their place of rest , and to make them to saile over the floods and tempests of tentations , and waves of opposition , yet then ; Ah then , so selfish , fond , stupid and ignorant are they , as they hoyse up all the sayls they can , to goe against this sweet , new , fresh gale they row and tug and toyle , to goe back from their Port , from their Haven and Harbour , which is so near them , desiring not to come so soon to their journeys end , they desire not so soon to end their journeying , travel , and paines in the flesh , they prefer this travel , and toyle , and care , before that peace and rest , and ease , and joy , and though this all , all this , be but vanity , and brings nothing but vexation of spirit , yet so contrary are they to God and his wayes , that they will none of them , as long as they can these , they gladly and willingly will put off that day , for this , nay though God do at times shew some of them Heaven , as he did Paul , and they behold things unutterable , and , with Peter , see the glory of the Lord , which is unconceiveable ; yet these foresights , and fore-tasts , being taken from them , or they from it ; Ah how soon do they forget that ever they saw any such thing , how soon , how gladly , willingly , and chearfully , do they return to Egypt , the place of their Captivity , and joyfully and heartily feed on the Garlick and Onyons , yea on the husks that Swines feed on , so much love they have to themselves , as they forget God , and that they were Created for him , and unto good works to please and serve him , such then , as thus love , or love thus , are self-lovers only , or chiefly , and therefore not right or true lovers , because they love not God rightly , therefore not truly , for he is to be beloved first of all , most of all , beyond and above all , he being our only , chief , supream , Soveraign , superiour , and best good , all good , being in him , and flowes only from him , he contayning all , and being contained by none . 54. But as for me , O Lord , as for me , I know , O Lord , I know , that there is none in Heaven but thee , nor in all the earth in comparison of thee , a Doore keeper , O Lord , a Doore keeper in thy house , do I much prefer , choose , and imbrace , rather then to dwell in Tents , or Tabernacles with the wicked , with those that know thee not , and that fear thee not , I much rather , Ah Lord thou knowest , that I had much rather be afflicted , and I choose and prefer banishment , poverty , contempt , disgrace , imprisonment and death for thy sake , and the Gospels , as thy Servant , rather , yea much rather then to enjoy all these pleasures in the flesh , these fleshly pleasures , with the wicked , any life , O Lord , and any death , yea that life , and that death , in that place and condition , as may bring thee most glory , do I most humbly and unfainedly beg , in Jesus Christ , and for his sake ; Ah Lord God , I hast me unto thee , I desire to flye into thee , and to be found ever in thee , yea though thou shouldest make all my life , as Pauls and Peters were , when they saw and enjoyed in part , those blessed joys prepared and laid up for the blessed , yea though I could alwaies see Heaven open , as Stephen , and thou O Lord , my Jesus , and my Christ , standing at the right hand of God , should not , would not my heart , heartily say with Simeon , Lord now let thy servant depart in peace , for mine eies have seen thy great Salvation ; would it not cry out , none but Christ , none but Christ ? and come Lord Jesus ; Ah come quickly , and take me to thee , to be ever with thee ; for though to me to live were Christ , yet to dye would be great gain . 55. Such and all such love falsely , as love their Neighbours for themselves only , for the good they do them , and for the benefit and advantage alone , which they receive from them , were it not for this good , they would not care for them , nor think of them , nor pray for them , nor wish or desire any blessing on them , if they do at any time do them any good , it is for the good that thereby they hope will accrue to themselves , either of praise or profit , otherwaies they would rather , yea much rather , their losse than their gain , their dishonour than their honour ; and they would deligth more , much more , to hear an evil than a good report of them , and were it not that they want them , or may want them , that they stand them in stead , they would rather , yea much rather dis-serve them , then serve them , hurt them than do them good ; and though with their mouths they blesse them , yet in their hearts they curse them , envying the very happinesse , that they pray for ( on their behalf ) they love them for their gifts , not their gifts for them ; yea they love their gifts , but not the givers of the gifts ; they love their gifts , not because it comes from their love , but because they are lovely , that is , because they stand them in stead , they have need of them , they should be in want , if they did want them , if they had them not , they do not praise God on their behalf , and pray for a double blessing on them , for this their blessing of them ; if they wish or desire an increase of their substance , and a blessing on their labours , it is because they hope they will increase in doing them good , in giving to them of their substance , a blessing of their labours , a part and portion of their profits ; and if they do not do so , such will curse and not blesse , and would if they could , take from them all that they have , or seem to have ; for their love is self-love , love only to themselves , for themselves , therefore false love , loving falsly . 56. I had much rather have no portion in the World , than have the World for my portion . 57. For I am sure the World never did , nor never will make any rich , and as sure that it hath , and will make many , Ah too too many poor . 58. For many that have had , and yet shall have , great Portions of this Worlds good , have , nor shall have none of the good of Heaven for their Portion ; it 's hard for a rich man here to be rich there . 59. And many that have no Portion in this World , of this World , have God , and shall have God for their sure and everlasting Portion in the World to come . 60. Ah happy , yea thrice happy man , that hath such a Portion there , though he have none here , what ever be his condition , he is in a blessed condition , for he shall be ever blessed , blessed for ever and ever . 61. But Ah miserable man , who art only miserable , that hath no Portion there , what ever Portion he hath here , yea though he abound in Corn , and Wine , and Oyl , and all this Worlds good , and glory . 62. Give me , Ah Lord , give me any Portion in Heaven , though but to be a door-keeper ; if I may but see thy face , and hear thy voyce , I care not , though it be with the losse of all Portions here , both of riches , honours , and pleasures . 63. If thou givest me here O Lord , but food and rayment , how mean soever it be , I will be content therewith , and heartily thank thee , and if thou givest me none , I will thank thee for the time past , and believe I shall want none for the time to come , and that shall content me . 64. Ah if the want of the World be so sweet when in its want we find no want , how sweet then , yea how much sweeter is Heavens fulnesse ? where is all fulnesse of all things , and therefore no want at all of any thing . 65. Ah how much better is it , and how much greater gain , to lose this Worlds all , and gain Heaven , then to gain this Worlds all , and lose our part of Heaven , which is Heavens all , yea all Heaven . 66. The Worlds losse with Heavens gain , I shall not account any losse , but all gain , yea the greatest gain I can get ; But Heavens losse , with all this Worlds gain , I shall not account any gain , but a great losse , yea the greatest that I could , or can sustain . 67. He that loseth Heaven loseth all , but he that gets only this Worlds all , gets nothing , even nothing at all . 68. I will and alwaies will account all losses gain ( to win Christ ) and all gain losses if I lose Christ. 69. Let Christ then be my gain , and I care not what losses I sustain . 70. For this Worlds felicity is certain but a moment , but the felicity , or infelicity of the World to come , is not uncertain any moment , but certainly good or bad from the first to the last moment , which last moment will be alwaies a like , as far off , as it was the very first moment , being ever , ever . 71. Give me then , Ah Lord God , that endlesse good , felicity and happinesse , which is like , thy self , shall never change but endure for ever , and not that which is like my self subject every moment to all change . 72. Ah Lord , thou knowest I would willingly , most willingly change thus , my life for death , and then my death for life . 73. That is my life of sin , for a death to sin , to put all sin to death , and then death , for eternal life with Christ , who is my life . 74. Thou knowest , O Lord also , that I would willingly die to live , and live to die . 75. That is to dye to sin , and live to grace , live in all grace and dye to all sin , that to me to live may be Christ , but to dye gain , yea that my life may be hid with Christ in God. 76. I would willingly , O Lord , have thee mine all , that I may give thee mine all , and reserve from thee nothing at all . 77. All Lord , All , I most willingly and unfeignedly give thee , Ah that thou wouldest receive all , and refuse nothing at all . 78. For all , Lord , that 's mine is thine , that is , all that is good ; for the bad I renounce , and give back also to him that gave it . 79. All the World is nothing , being all perishable , therefore can be to nothing compared , but to nothing . 80. Ah what a pity is it , that any man should be so fickle , as to love such fickle things , as are these below , which to day are , and to morrow are not . 81. For is any thing lesser , worser , or lighter than vanity ; if any thing be , or can be , or if this Worlds things be any thing , it is it , which is so much vanity , and so full of vanity , and therefore the more , the lesser worth , the worser , and the lighter , be all nothing , but all vanity . 82. The more there is of a bad thing , the worser , and the lesser too , is the thing , ( that is to goodnesse ) . 83. Well therefore may it be said of the best of this Worlds , of this Worlds best , as the old old woman , said unto her daughter , arise daughter Vanity , and come to thy daughter Vanity , for thy daughter Vanity , hath another daughter of Vanity . 84. Ah fruitful , but cursed fruitful womb , that brings forth so much cursed fruit , full of Vanity . 85. How much better were it , that thou wert barren , than thus to bear . 86. Vanity is in the getting , Vanity is in the keeping , Vanity is in the spending , and there is Vanity for the most part , in giving of this Worlds Vanity ; So that all in this World , even all this World , is Vanity , yea all Vanity , and Vexation of Spirit . 87. Ah vain foolish man that labourest so hard , that hazardest so much , for that which at the best is so vain , being so full of Vanity , and , which is worse , vexation of spirit . 88. If then its best be so bad , what is its worst ? if it s all be worth nothing at all , why wilt thou then be such a fool ? as to labour for that which is not , and to spend thy time , thy dear most dear , and most pretious time , for that which will not , for that which cannot profit thee . 89. Let then , Ah let then the morrow care for its self , care thou O man , Oh carelesse man for thy self , that is , for thy better self , which will make thee ever happy , or else thy carelesnesse ever miserable , miserable for ever . 90. Be not , Ah be not so carelesse , to put off thy care till to morrow , seeing there is a change every moment ; but fear still , Ah fear thou still , that change which a day may bring forth . 91. Let the World take its own , make sure what is thine own , ( if thou wilt so have it ) which is Christ Jesus , and all his merits , and say truly and bouldly , I will have none but Christ ; I care for none but Christ , nor to know nothing but Christ and him crucified ; be then contented if thou hast him , and be not contented what ever thou hast , if thou hast him not . 92. For all other things give discontent , and bring with them Vexation of Spirit ; but he gives alone all true contentment , and brings with him the peace of the Spirit . 93. If then our peace in believing bring so great joy , that it passeth all understanding ; Ah how great shall our peace and joy be , when it shall be above believing , that is , when we shall possesse the God and giver of all peace , who is our rest and peace , yea our peaceable rest , and he will augment our understanding as much as our peace , and yet our peace shall surpasse ours , and all others understanding . 94. And if our joy be so great when we believe the certainty thereof , Ah how great in possession , when we shall know certainly with the most certain and sure knowledg of God , that it shall be ever most surely sure , and certain . 95. If then these things below be able to satisfie any , a moment , surely the things above , ( above all things ) shall be able , and will ever , ever will satisfie all , for all there , shall enjoy all God , who hath all things , and is all things , and more then all things , and he giveth himself unto all , being all in all , and over all , and above and more than all . 96. Ah Lord God , the searcher the trier and knower of all hearts ; thou knowest , O Lord , thou knowest my heart , and therefore knowest right well , what my heart heartily , chiefly , and principally desireth , above , beyond , and more than all things , which is thy dear , thy sweet , and pretious , most pretious , sweet and dear self . Ah let me so have thee , as never to be without thee , and I will never more , ask any thing more of thee ; fill me , Ah fill me so with thy blessed fulnesse , as that I may never more be emptied of thee , but may continually receive from thee grace for grace , daily grace to give thee daily glory , much grace to give thee much glory , continually grace to give thee continually glory . Give , Ah Lord , give so thy self to me , as I may ever give my self to thee , to be all thine , alwaies thine , only thine , and ever thine ; Enter , Ah Lord , be thou pleased so to enter into me , as I may enter into thee , my Joy , O my Lord , even into thee , who art the Lord of my Joy , espouse me , Ah espouse me here , O Lord , by grace , that I may be hereafter for ever married with thee , unto thee , in glory , Raign , rule , bless , guide , govern , direct , protect , preserve , and defend me from all evils , perils , and dangers , that I may enjoy those blessed , great , gratious , holy , and glorious promises , which thou hast been pleased from time to time to make unto me , that I may live , and living dye , that I may dye , and dying ever live , to the praise , honour and glory of thine ever blessed , Eternal , most holy , and most great , most sacred and most glorious name , so be it Lord , so be it . 97. Heaven is Heaven , because it is holy , yea because , O Lord God , thou art there that art holiness , therefore is Heaven Heaven , and Heaven holy , yea such a holy , and therefore blessed Heaven as it is , so as to those that are there , a thousand years seem but as one day , so greatly sweet is its enjoyment , and one day seems as a thousand years , so great is their joy in its enjoyment , and holiness is the chief joy , felicity , and happiness in Heaven , because it makes them , all like unto thy self ; O all Heavenly God , who art the Heaven of Heaven in Heaven , being the holiness of Heaven , and therefore Heavens chief joy , felicity and happiness . 98. If earths sweets are so sweet to earthly hearts , as they desire nothing but earth , that is the things on earth ; Ah how sweet then are Heavens sweets to a Heavenly heart , and how shall , Ah how shall Heaven ravish their hearts with joy , and contentment , when that their hearts , souls , and bodyes shall be in Heaven , and all filled with Heaven , that is with all holiness and blessedness , even with God himself , the ever blessed , and holy God , then shall they be all holy , all Heavenly , yea all , a holy Heaven , being holy as God is holy , but not so holy . 99. If earth then , or earthly things on earth , be able to satisfie any on earth , surely Heaven , and the things in Heaven , shall be able and will satisfie all in Heaven , for that all there , shall enjoy all that is there , even all God , Father , Son , and Holy Ghost , who is all , and in all . 100. And therefore by how much God is above all things , and more worth then all things , by so much , yea so much more , do I value my interest in him above all things , for having him sure , I have all things sure , I am sure . 101. Ah when I enjoy that true joy , of enjoying that true Communion with the true God , though here on earth , me thinks I am not on earth , but in Heaven , and yet I know all this is , but an earthly Heaven , ( though a Heaven . ) 102. But how then , Ah how then doth my heart rejoyce with joy unspeakable , knowing that the time will come , and is ever near at hand , when I shall ever enjoy Heavens true joys , which is God himself , the joy of all joys , yea all joys that are true . 103. O Lord , thou knowest that the Heaven which my soul desireth on earth , is , to do thy whole , holy , and blessed will on earth , as it is done in Heaven . 104. I desire to live , O God , and give my heart unto thee , That hast in love and mercy , given thine own unto me . 105. Ah Lord my God , let me so hear thy blessed , most blessed voyce , that my soul may live , and so live , as to praise thee , for to praise thee is to live , yea to live in thee and for thee , which to do , is the desire I have to live . 106. Give me then power , O God , that hast all power in thy self , that I may fight powerfully , against all my powerful Enemyes , and by the power of thy might , which is an Almighty power , I may tread and trample , all their powers under my feet . 107. Give me , O Lord , give me such fear as may cause me to love thee , and such love as to fear thee , and to cast out all fear . 108. Meditation is the heart of the heart , the soul of the soul , which is the strength and life of all devotion . 109. When in meditation God hath spoken peace unto thy soul. Ah then , do thou by thanksgiving ( with thy heart ) praise , Laud , and him extol . 110. He that will have Heaven on earth , must meditate on earth of Heaven . 111. To have God abide with us , we must by meditation abide with him . 112. To have God live in us , we must with full purpose of heart , and endeavours of life , live to him . 113. To have God dwell in us , we must open our affections , which is the dore of our hearts , to let him into our hearts , and continually feast him with true and unfaigned love , loving none but him , in comparison of him . 114. To have God love us , we must love him , that is , make him our choyce , above and beyond all other things , choosing him for our chief , and superiour good , that is beyond , above , and more , then all other things , he must have all our hearts , that is , our hearts more than all other things . 115. To have God delight in us , our delight , end , and aime must be to delight him , that is by walking well pleasing unto him all the dayes of our whole lives , as Christ did , yesterday , to day , and for ever . 116. To have God direct us how we shall walk , we must be careful and heedful to walk as he doth , and shall direct us . 117. To have God preserve us , we must believe in him , trust on him , depend and rowle our selves upon him . 118. To have God maintaine us , we must cast all our care upon him , for the earth is his , and the fulness thereof . 119. To have God sustaine us , and be our help , we must hope only in him , for he will faile us never , and not put any trust in Princes , or in the Sons of men , for in them there is no help , their breath goeth forth , they return to the earth , in that very day his thoughts perish . 120. To have God be all ours , we must be all his , that is , in thought , word , and deed , and not think our own thoughts , or speak our own words , nor do our own works , but do all to the praise of his holy , holy , holy name . 121. He that would live with the Lord in Heaven , must live to the Lord on earth . 122. He that would have the Lord , to be his Lord , and his God , must serve , honour , and obey him as his Lord , and fear , worship , and adore him as his God. 123. He that would Raign with the Lord Christ in Heaven , must be contented to be arraigned for him as he was for us on earth . 124. He that would sit with him there in glory above , must be content to sit with him , that is as he did , in contempt here below . 125. He that would rejoyce with him there , must be contented to sigh , and grieve , and weep , and mourn as he did here . 126. He that would have all things with him there , must be content , ( if he will so have it ) to have , as he had , nothing here . 127. He that would be received by God his Father there , as by his Father , must do his will , as Christ did here , that is as his Son. 128. He that would wear an incorruptible Crown of glory , for ever there , must be content , if he will so have it , to wear a Crown of Thorns , his ever here . 129. He that would have an Eternal weight of glory there , must be content , and rejoyce under Eternal ignominy here . 130. He that would have all things with others there , must be willing to do all things , for others here . 131. He that would have Christ for his Jesus there , to save him , must believe in him as his Jesus Christ here , that is , as the way , the truth , and the life , unto Eternal life . 132. He that would have him there his advocate , to plead his sinful bad case , must here plead for , and in behalf of his blessed good case . 133. He that would have him as a judg to acquit him there , must judge and condemne himself here . 134. And he that would not be condemn'd with the world there , must not with the world , and as the world doth live here . 135. And he that would not be cast out with Reprobates there , must have no Communication or Conversation with them here . 136. And he that would not be of the number of the Devils Goats there , must come unto Christs flock , and be of his fold , and of his sheep here . 137. And he that would live with the Righteous there , must labour after holiness and Righteousness here . 138. And he that would be sure to die their death , to put it out of all doubt , must live their life . 139. And he that would enter into his Masters and Lords joy there , must be the joy of his Lord and Master here , that is his well doing , good , and faithfull Servant . 140. Seeing then that these things , O Lord , shall surely be , make me through grace , such a person as I ought to be . 141. Now seeing that holiness is Heaven , and Heaven is holiness , Ah Lord make me all holy , that I may be all Heavenly ; let holiness alwayes dwell within me , that Heaven may be alwayes within me , and that I may be alwayes in Heaven . 142. And seeing , O Lord , that our desire chiefly to be in Heaven , is to be free from all sin , and to be holy as thou art holy ; Ah let me labour for , and long after holiness on earth , yea , and to be so holy , that though I am on earth , I may be also in Heaven , and Heaven in me . 143. And seeing that the more holy we are , the more heavenly we are , and the more like unto thee , O most heavenly , and most holy Lord God , that is throughout holy , in Spirit , Soul , and Body , grant that though I am here below on earth ( and earth ) I may in holinesse be like unto thee above , who art in Heaven , and art Heaven . 144. Ah Lord God , that hast fitted and prepared Heaven for me , prepare me for it , that I may enjoy thee all , who art my all , and my only Joy. 145. And seeing none shall enjoy thee in Heaven , but those that enjoy thee on Earth , Ah Lord , let me so enjoy thee here , that I may long to be dissolved , for ever to enjoy thee there , yet not for mine own sake only , but for thine own sake ( good Lord. ) 146. Ah Lord , let my joy be so full of thee here on Earth , as I may alwaies long to be filled with thy fulnesse of joy in Heaven , and to enjoy fully those pleasures that are there at thy right hand , and shall endure for ever more . 147. Yet O Lord , I humbly beseech thee in Jesus Christ , to make me still patient to wait , untill my blessed change shall come , and that I may alwaies say , thine , O Lord , thine , and not my will be done . 148. Ah come Lord Jesus , come when thou wilt , and as thou wilt , either at midnight , or at the Cock crowing ; for though I do long for thy coming to take me hence unto thy self , yet I would rather , O Lord , thou knowest , that I had rather abide here , to do thy will , and for thy sake on earth , then to leave thy will undone , and to be in Heaven for my one sake . 149. Ah Lord , my Lord , and my God , I confesse , that thou hast in the abundance of thy goodnesse , love , and mercy , done so much for me , in bringing me out of Hell , and assuring me of Heaven , that even all that I can imagine to do , to lose , or to suffer , is so little , so too too little , as I could wish , yea and do wish , that I could do more , and suffer more , to witnesse that my little will is great ( or desires ) and would be great willingly . 150. Ah Lord , I know , and am well assured , that thy goodnesse , is so great , and thy greatnesse so good , for the sake of my soul , that my soul longeth to be great in goodnesse , to do great good things , for thy great goodnesse sake . 151. Ah Lord God , seeing what thou hast done for me , is to assure me of thine Eternal Love and Mercy in Jesus Christ , give me I beseech thee , grace , that I may not turn thy gifts of grace into wantonnesse ; but for this thy Love , wherewith thou hast loved me , grant that it may be a strong and firm obligation unto me , to depend upon thy Love , and to be assured that thou wilt continue to do as thou hast begun , that is , continually continue to love me . 152. For seeing none but thy self , O Lord , could do the things that thou hast done ; that is , to love me , such a lovelesse , yea vile wretch ( as I am in my self ) I will therefore be bold to say , surely the Lord will ever love me , because he doth thus love me , and hath ever loved me thus . 153. Ah suffer me not then , O Lord God , holy , just , and true , to depart from thee , by setting up any other God in my heart , or my heart to love , choose , or esteem any other good , than thy self , who art only good , all good , and able only , to do me all good , and to make me to do all good . 154. Ah Lord God , in thine own good time , accomplish and finish , the good which thou hast begun to work in me , by causing me to depart from all evil . 155. And suffer me not , I humbly beseech thee , for thine own great , holy , and dear name sake , to go astray from those holy , holy , holy waies , which thou hast set before me , and written with the finger of thine own Spirit on my heart . 156. But grant , O Lord , that my Soul may continually be ravisht with the pleasantnesse of them , and to delight to sit alwaies under the shadow of thy branches , for thou knowest , O Lord , thou right wel knowest , how sweet and delightful the fruit of thy Word , and the knowledge of thy waies , is to the tast of my Soul. 157. And therefore , and to praise thee , doth my Soul long to come into thy house , to behold thy beauty and thy glory , as in thy Sanctuary , and to hide my self under the shadow of thy wings , that no evil may come nigh me to hurt me . 158. Ah Lord , thou that hast wrought in me holy desires to do thy whole and holy will , give me grace to teach and instruct others , and to tell them how willing thou art , to teach all sinners to come out of their sins , and to direct them how to walk wel pleasing unto thee , and to lead them by the hand , that they slip not . 159. Ah Lord , suffer me not to do as do the men of the World , to labour to heap up , and gather these things that profit not , and to leave behind me , much of these low earthly outward things , that endure but for a season , but let me rather cast off these garments bespotted in the flesh , and follow thee naked , and gather up and distribute , those true and heavenly riches , which shall make the Soul glad , and rich , and honourable for ever , that my heirs may be heirs of Heaven , and not of earth . 160. Ah Lord , Let all the Worlds all , be all unto me , as I was unto thee , when in it and of it ( even as a menstruous cloth ) and my all not worth any thing at all . 161. Ah Lord , suffer me not to mind earth any more with an earthly but with a heavenly mind , and that my heart my be alwaies there where my true , only , and everlasting treasure is ; and that I may live in the World , as if I were not of the World , and use these things below , as low things , even as if I used them not . 162. Ah Lord , suffer me not to mind these things my self , which I teach , and labour to have others forget , and not to mind , and so save them , but perish my self . 163. Ah Lord , full of grace , give me grace to shew forth unto all , that all my covetings , ambition , and longings are for the things above , and not for these things here below , and that these things here , are fit , and only fit , for such as have their heatts , and affections here . 164. Ah Lord , sure , yea most sure it is , that those that are risen with thee , will seek the things that are above , even where thou fittest at the right hand of God , and that those that do it not , are not yet risen , but lye dead in the grave of their sins . 165. Ah Lord , suffer not the World to deceive any , that their Souls may not be deceived , and they perish for ever in their sins . 166. But bring them all home , Ah Lord , bring them all home , unto thy self , and betroth them all to thy self here by grace , that thou dost intend to marry unto thy self hereafter in glory . 167. Ah Lord , I confesse it is not my study , nor my care , nor yet my careful study , nor my studious care , that teacheth me wisdom , so as to know thee , or to learn what thou knowest ; but it is thy self , O Lord , it is thy self , that givest me that wisdom to know thy self , and learning to know what thou knowest ; for who but thy self hath that wisdom to know thy self , or learning in himself , from himself , to learn what thou , O Lord God knowest . 168. Ah teach me then so , O my good God , that art Israels teacher , that I may tell henceforth , Devil , World , and flesh , that I will no more be taught by them , nor follow their teachings . 169. I Know , O Lord , I know , that the teachings of men , no nor all mens teachings , are not able to teach me to know any good , but I know that thy teachings , O God , are able to teach me all good , and how to do all good . 170. I will rejoyce therefore in what my God can do , because he can , and therefore I know assuredly that he will , do all the things for me that shall be for my good . 171. And therefore I will not fear what men can do against me , no nor Devils neither , for they all can do nothing at all , that can hurt me . 172. But all my fear shall alwaies be to fear thee , O Lord , who art my Lord , and my fear ; for to fear thee truly , bringeth me true joy , yea unspeakable joy . 173. For to fear thee , as we ought fear thee , is to keep thy Commandments , to keep thy Commandments with fear , is the whole duty of man. 174. Ah Lord God , I know , that thou dost not hear us for our words sake , because they are but the words of men , nor for our work sake , because they are but mens works , nor for our own sake , because we have forsaken thee ; but for thy great names sake , which is thy self , and therefore for thine own sake , O Lord , I know that thou dost only hear us . 175. Ah Lord , my Lord , my God , and my all and my only good , Let me alwaies so speak unto thee , by thee , as thou maiest alwaies hear me , and so hear thee , as I may alwaies love and fear thee , yea make thee all my fear , and my love . 176. The Spirit of the Lord , or the fruits of the Lords Spirit , is , love , joy , peace , longsuffering , gentleness , goodness , faith , meekness , temperance , lowlinesse of mind , humble , patient bountiful and rich in good works ; forgiving and forgetting all injuries and wrongs , beareth reproaches , and scandals rejoycingly , doth hurt nor violence to no man , eschueth all evil , and followeth hard after all good , with full purpose of heart , and endeavours of life ; serving the Lord , constantly , frequent●y , circumspectly , obediently , willingly , chearfully , rejoycingly , and perseveringly ; hath peace with all men , loveth all men , with brotherly kindnesse , and doth all good possible to all men , especially unto those that are of the household of Faith. 177. He that hath the Spirit of the Lord , he is faithful and valiant for the Lord , fighting his battels , couragiously , cheerfully , gladly , rejoycingly , and perseveringly unto his lives end , he doth not his work negligently , nor slothfully , but diligently , and willingly ; for his work is his delight , his meat and drink , yea his Heaven on Earth , is , to do his Lords will on Earth as it is done in Heaven , he desireth no other wages for his work , than his work , he would continually do his work , for his works sake , for his yoak is easie to him , and his burthen light . 178. He that hath the Spirit of the Lord abiding in him , he is no tale bearer , tatler , or busie body ; he medleth not in other mens matters , condemneth no man , hateth no man , wrongeth no man , doth violence to no man , speaketh evil of no man , thinketh evil of no man , but alwaies worst of himself . 179. He that dwelleth with Gods Spirit dwelleth quietly , and peaceably , because all things are to him all alike , for he knoweth that all things come from God , his God ; that his Providence ordereth all things , and therefore he knoweth that all things shall alwaies work altogether for his good , yea his very sins , which God hateth , and only hateth , and which he himself hateth above all things , and more than all things ; yet these are not for his worse , but for his better , and for the increase of his joy , comfort and rejoycing , in the Lord , who bringeth him out of darknesse into light , and turnerh his evil into good ; for God is now become his God , and his Father , and loveth him as his Son , and therefore will not see his iniquities , nor transgressions , but passeth by all his sins , looking on him not as a pardoned sinner , but as a son that never sinned , God seeth his best , but will not see his worst , his good but not his hatred against him , God so delighteth in him , that all that he doth , and doth not , delighteth him ; because he knoweth the thoughts of his heart , and desires of his Soul towards him , and for him ; therefore he esteemeth , taketh , and accepteth , of what he would do , as if he did what he should do . 180. He that hath the Spirit of God in him , is made holy , he sinneth no more , he is sanctified throughout , in Spirit , Soul , and body , his heart , will , and affections serve the Lord , alwaies ; though with his flesh he serve the Law of sin , yet with his mind he serves the Law of God ; he hateth all the evil which he doth , and loveth all the good which he doth not ; so as sin , yea all sin is become unto him so exceeding sinful , as he would not sin , either in thought , word , or deed , to have grace abound in him , no nor glory neither ; it is no longer therefore he that sinneth , but sin that dwelleth in him , for he hateth all sin with a perfect hatred , and he so loveth holinesse and righteousnesse , as he longeth after it , he seeketh for it as for silver ; and searcheth for it as for hid treasures , it is become his whole , and only , end and aime , he hath no other ambition , he coveteth nothing else , he desireth much grace , that he may give God much glory , daily grace , that he may give him daily glory , continually grace , that he may give him continually glory . 181. He that hath this Spirit of God in him is led in the wayes of all truth and holinesse , which is everlasting life and happinesse ; and he hath overcome the World , and that wicked one , he is departed from all iniquity , in thought , word , and deed ; he hath crucified the world , with all its lusts and affections , and the world is crucified unto him , he seeketh no longer to please the flesh by satisfying the lusts and affections thereof ; he serveth not God , for the loaves only , but he seeketh more after Heaven for God , than God for Heaven , for to honour , obey , please , and serve him , is Heaven to him . 182. This Spirit helpeth his infirmities , teacheth him Heavenly Wisdome , so as to know what the mind and will of God is , and to discern the great mysteries of his salvation , and to know God in the spirit . 183. This spirit assureth him of his Eternal Election , being the Divine and Eternal purpose of God : by Jesus Christ we have an access by one spirit unto the Father . 184. This spirit witnesseth unto him that hath it , his effectual Calling , his Adoption , Justification , Sanctification , and Glorification ; and makes him to cry Abba-Father , and to come boldly unto his glorious Throne of grace , and gratious Throne of glory ; and to say with Thomas , my Lord , and my God ; and with Paul , I know whom I have believed , and whom I love , and therefore saith boldly as Peter , Lord thou knowest that I love thee . 185. This spirit of God leads him by the hand and directs him how he shall walk , and tells him what he shall do , and suffers him not to goe aside , either to the right hand , or to the left , of honours , riches or pleasures ; it makes him to esteem all these things below , as earthly low things , even as nothing , for the whole world is much too little for him , is not enough to satisfie , please or content him , for he looks on its all , even as nothing at all , as durt , dung , and dross , he is content in all estates and conditions ; for he knows both how to want , and how to abound , and with St. Paul to say , as sorrowful , yet alwayes rejoycing , as poor , yet making many rich , as having nothing , yet possessing all things ; for Christ is his exceeding gain , his Heavenly riches , his true treasure , he hath now learnt to know Christ , and him Crucified , and therefore rejoyceth only in the Cross of Christ , and saith , I have none in Heaven but thee , nor in all the earth in comparison of thee , Christ is now only his all , and his all to him to live is Christ , he mindeth none but Christ , nor nothing but Christ , and what he hath done for him ; he so loveth and delighteth in him , as he is become all his talk all day long , and his meditations and songs in the night , if he sleeps ; yet he talks with him , so that sleeping as well as waking , he desires to have him in his thoughts , and never to have his thoughts off from him , and his sleep he accounts not sweet , if he have had no Conversation with him by Communication ; and as soon as he is awake , he is before his eyes , and he presently recollects , and recounts his mercyes , and delighteth in that he oweth him more and more , for though he oweth him so much , yet he longs to owe him as much more , and though he cannot pay him any thing , yet he is not ashamed every moment to ask him all things , and nothing less then all things , which is himself , will content him , and though he have his word and promise for it , yet he will have his seal also , and when he hath both sign and seal , yet he must have it daily , yea Hourly , yea as it were every moment if he could ; and though he accounts that he hath nothing so sure , yet he would alwayes have him assure him of it , not that he doubts at all of his word or promise , but that he might alwayes bear in mind this his sweet and gratious promise , to sweeten all other sowers of afflictions and temptations , and to imbitter all other worldly and fleshly sweets ; he is so wedded unto him , as he is never at rest nor ease , if he do not alwayes behold him , if he do not alwayes smile upon him , if he do not still speak peace unto him , if he do not in all places cause the light of his blessed Countenance to shine upon him , he is so in love with him , and so loveth him , as if he could , he would willingly think of no other , speak of no other , nor act for no other , he would most willingly spend his all , and be all spent for him , & follow him wheresoever he goeth , though it were to be banisht , imprisoned , and made the poorest , vilest , and contemptiblest of men , yea though it should bring sickness , and death ; he is much grieved for that he hath so little to loose for him , he accounts his life and all not any thing at all , not worth the offering unto such a God as he is , that hath done so much as he hath done for him ; Ah when he afresh considers hereof , how afresh doth his grief and sorrow begin , and most because he cannot grieve and sorrow as he would ; he is so wounded afresh , with his new old love , or his old new love , as now he finds nothing lovely in himself , to witness his love unto him : he cannot do for him the half that he would do , and Ah how is he troubled that he doth , and is able to do so little for him that he loveth so much ; Ah how willing is he , and how willingly would he do his whole and holy will here on earth , as it is done in Heaven , and would be as willingly Sanctified as Glorified , this his imperfection causeth him to long for perfection , and this his holiness in part to long to be dissolved , to enjoy for ever perfect holiness ; but though he be thus tossed on the restless waves of tentation , tryal and affliction , this spirit of God that dwelleth and abideth in him , assureth him , that all these things are tokens of Gods love , and come from him in love , and therefore he is content , for that he knowes that his Lord and Master Christ Jesus is touched with the feeling of his infirmities , and was in all points like unto him , yet without sin . 186. This spirit comforts him when he is comfortless , and binds up his broken heart , heals his wounded heart , visits his sick heart , gives feeling to his senceless heart , life to his dead heart , faith to his doubting heart , hope to his dispairing heart , speaks peace to his disconsolated and afflicted heart , and gives understanding , sence , memory , and reason unto his distracted heart . 187. He that hath this spirit , he is grieved to see Christ dishonoured by any , and to see him blasphemed and evil spoken off , is to throw durt and dung in his face ; mens dishonest & filthy lives and conversation , makes his soul ●o melt , his heart to quake , his eares to tingle , and to gnash his teeth for grief , he goeth mourning all the day long , and lamenteth with a most bitter lamentation , to hear the mockings of God and his Word , because this is to Crucifie his Jesus afresh , and to put him again to open shame . 188. For he that hath this spirit rejoyceth to hear , the name of God , and of Christ magnified , and praised , to hear him well spoken off , causeth his heart to leap within him , as the Babe did in Elizabeths Womb , for he loves those that love him , and honour those that honour him , and such only he accounteth his Father and Mother , his Brothers and Sisters , that do the will of God his Father , which is in Heaven ; for he esteemeth only the true Christian to be wise , and rich , and honourable , though otherwise he be poor , and vile , and contemptible in the eyes and esteem of men ; his very heart and soul cleaves unto these , as the heart of Jonathan did unto David , for , 189. He that hath this spirit of God dwelling in him , dwelleth in love , and God , the God of love in him , he loves the souls of all men as his own soul , whether they be relations or strangers , he prays for them in secret , and exhorts them in publick , yea he weeps bitterly for all such as are not yet brought home to Christ , but especially for such as he seeth are dead in their sins , as have eyes but see not , eares but hear not , feet but walk not , hands but handle not , mouths but tast not ; for all such as walk after the flesh , and do the works of the flesh , for with his will he would that none did goe to Hell , and that the Kingdome of Satan were not so populous , and that he had not so many faithful Servants , which are so faithless to Jesus Christ , and to their own poor souls , he would that all would believe and receive Christ , that they might be all saved , because he knoweth that many are interressed in every souls Salvation , both in Heaven and on earth . 190. This spirit opens Heavens Gates , and leads the soul into the Inner Courts , and carryes him up into the Brides Chamber , and feasts him in his Banqueting house , and fills and solaces his heart , not with the delicacies of Egypt , not with the Milk and Hony of Canaan ; but with those sweet , rich , delitious , and pretious , most pretious delicasies that are in that Heavenly Jerusalem , the City of the living God , where the spirit of all just men are made perfect , they are fed continually with that rich dish of assurance , and have the foretasts of those Eternal joyes , which is that blessed rest prepared for the people of God. 161. And thus this spirit causeth those in whom it dwelleth , to rejoyce ever more , and again I say to rejoyce , for can any man in whom this spirit dwelleth , who is the Sanctifier , and the Comforter , and sent us from Heaven by our blessed Saviour , ( be afflicted ) can any mourn whil'st the Bridgroome is with them . Ah no , surely no , for he comes with healings in his wings , he bringeth , Ah he bringeth the glad tydings of peace , and salvation to all soules where it cometh to abide ; and thus are all the Sons of God led by his spirit , comforted by his Spirit , ravisht with his Spirit , taught by his Spirit , feasted by his Spirit , brought home unto him by his Spirit , and made one with him by his Spirit , for we have all access unto the Father through the same Spirit ; let this then teach us all that are acquainted with the works of this Spirit , not to quench its motions , not to afflict or grieve this holy Spirit of blessedness , but be always ready and willing to receive him , and entertaine him , for if we delight in him , and to abide with him , he will delight in us , and delight to abide in us , for he will not break the bruised reed , nor quench the smoaking flax , but wheresoever there is the true sincere and unfained desires of grace , he will give grace according to these desires , for he will never leave us comfortless , but will come unto us , and where he hath begun his work , he will as assuredly finish it , he will never leave nor forsake us , if we do not leave not forsake him , but will make our weak and imperfect grace , strong and perfect glory , for he knoweth all our desires , and the thoughts and imaginations of our hearts are not hid from him , but are alwayes open and naked before him , and he delighteth most to feed us , when we are most hungry , and to refresh us when we are most thirsty , and to cloath us most richly , when we are naked , and to give us the greatest treasure when we are poorest , and to visit us when we are most sick for his absence , and to comfort us when we are most disconsolated and afflicted , and when we cast our selves down , then doth he delight to raise us up to the highest , and when we think our selves worst , then doth he esteem us at the best , and after our mourning , causeth us to rejoyce , and wipes away all tears from our eyes . 192. Thus is this Spirit ( unto us all things , who bringeth us much more joy , then we are able to ask , then we are able to think , it Convinceth our hearts of sin , of Righteousness , and of Judgment . 193. This Spirit giveth wisdome to the simple , and teacheth the Ignorant knowledg , and causeth him to understand ; so as Babes and Sucklings shew forth his mighty praises , for he revealeth unto them , what he hideth from the wise and mighty men of the earth , and maketh appear plain that their Wisdome is but meer foolishness , their strength , weakness , and their honours , but as a leaf which the wind driveth too and fro , as he was made of nothing , so in a moment he turns to nothing , their breath goeth forth , they rerurn to the earth , in that very day his thoughts perish , he is as the grass of the earth , and as the flower of the field , which to day is , and to morrow is not , he is so perishable as he can be compared to nothing , but to nothing . 194. This Spirit sheweth us , that those things which we see not , and cannot see , be unto us , as if they were , and these things which we see , are , as if they were not , because we value them not , but as Pilgrims and strangers , we seek a Country , an Habitation not made with hands , Eternal in the Heavens . 195. This Spirit openeth unto our sence , reason , and understanding , that which no man can shut , and shutteth that which no man can open ; this spirit declareth unto us , what the mind and will of God is for our good : and worketh in us a holy conformity in all our minds , wills , and affections , to be carefully studious , and studiously careful , to walk in all well pleasing before him , it maketh us to press forward to comprehend , that for which we are also comprehended of Christ Jesus our Lord ; it worketh in us a fear that increaseth our love , and such love as casteth out all fear , it maketh us to do , all that we do ( for him ) and not for our selves , loving him much more for himself , than for our own selves ; and more for his glory then for our own glory ; if such long to be with him , it is to do him more , and better service ; for here we can know but in part , and do but in part , but there we shall know him as he is to be known , and do for him all things , which were fore-ordained and appoynted by him , before that we were , and that is , to possesse him wholly , and holy as he is , that is , as much as is possible for us Creatures . 196. This Spirit warmeth our hearts so with his divine Love , and maketh us partakers of his divine nature , that daily we grow more and more conformable , and like unto him , and to comprehend , and know , more , and more , what is the length , the bredth , the heighth of the depth of his love , to his children and servants , and to be such , as eye hath not seen , ear hath not heard , neither hath it entred into the heart of any man to conceive rightly , the things that God hath prepared for those that love him . 197. The Spirit causeth them , where it dwelleth to feel what they cannot comprehend , nor expresse ; and it so filleth their hearts with such Joy in believing , that there is no joy like unto it ; this is that true bread of life , that feedeth them unto eternal life , this is that true water of life , that causeth us never more to thirst , with fear or doubtings ; this is that Rock flowing with hony , that reviveth the fainting Spirits of every true Jonathan that tasts it with the mouth of Faith , yea this is that heavenly Mannah , and bread of Angels , and Saints , on which they feed and are satisfied in heaven ; these are the Royal Robes , which Jesus Christ our Bridegrome arrayeth us with , even his own Righteousnesse , and true holinesse : this filleth our Lamps , with that burning oyl of assurance , that we shall be admitted unto that marriage Feast , and Supper of the Lamb , this gives them all to know that their names are written in the Book of life , and that their lives are hid with Christ in God. So that when he shall appear at his second and sudden coming , they shall also appear with him in glory ; this causeth them to hear his most sweet , and blessed voyce , come ye blessed of my Father inherit the Kingdom prepared for you , before the foundation of the World was laid ; this assureth them that God is , and will be their Portion for ever ; this causeth them to know , that they shall all sit down with Abraham , Isaac , and Jacob ; and that God will not be ashamed , to be called their God , and to own them for his own , even for his sons and daughters in Jesus Christ ; this is that new name , which they all know that have it , and this is that which fills them with true love to adore all his Attributes of Justice , as well as of mercy ; and for that there is a Hell for the wicked , as a Heaven for the righteous ; for their greatest joy , and glory is , for that he is , what he is , and for that he doth what he doth ; for all things that pleaseth him pleaseth them , his honour is their honour , and his glory their glory , and therefore they delight to blesse , and praise , and laud , and extol , and magnifie his holy name , and this causeth them so earnestly to beseech , and beg , and pray Souls to come unto Christ , and to wash and bath themselves in this fountain of his blood , which is allwaies open for sin , and for uncleannesse ; this maketh them to prize it above all works , knowing that it is the work of the Lord , and that in it he is well pleased , and that many are losers in the losse of a Soul , and that great is the joy in Heaven at the conversion of a sinner ; this makes them to feel what they speak , and to speak what they feel ; this makes them so willing to spend and to be spent , and to follow the Lamb of righteousnesse wheresoever he goeth , and to go and do , and suffer quietly , willingly , joyfully , cheerfully , and patiently , all that is commanded them : alwaies saying , O Lord , send me ; and as Samuel , speak Lord , for thy servant heareth , and with David , my heart is ready , and with Paul , Lord what wilt thou have me to do , take all my worldly , and fleshly honours , pleasures , and delights , make me if thou wilt , as poor , and as contemptable , as thou thy self wast when thou wert here on earth , I am content ; what thou wilt and only what thou wilt , and all that thou wilt , O Lord , is the desires , covetings , longings , and ambition of my heart , and Soul , for I have , nor would have no other will , than thy will , and to do thy holy , whole and blessed will here on earth as it is done in Heaven ; for this , O Lord , thou knowest is the Heaven that my soul desireth to have on Earth : I shall rejoyce to be banisht , to be trampled on , to be a gazing , and a mocking stock , to be derided and scoffed at , any thing Lord let me be , and suffer , in spirit , soul , and body , so I may but bring home poor souls , that they may not go unto that place of torment , but be received by thee into thy mansion of glory , to sing for ever Hallelujahs , of praise , honour , and glory , unto thy most holy and most glorious name , with all that numberlesse number of Angels and Saints , and with the Spirits of just men made perfect ; Ah who would not lose a member of his own body , yea though it were all his members , as the blessed Martyrs did , to make up a member of Christs body ; for who would not have his Kingdom increase , and Satans decrease ? who would not fight for Christ against all his enemies , and adversaries , knowing that they are already conquered and made his foot-stool ? who would not labour to undeceive poor silly Souls , that go on so fast , and run so swift in the waies of Eternal destruction , and whose feet make hast to death , and who drink up iniquity as it were water , and rush into all evil , as the horse rusheth into the battel , and that rise early , and go to bed late , that they may yet sin the more , and notwithstanding they commit not half the evil that they would , they are thus ensnared to their own hurt ; Ah who would not labour to free such poor creatures , as are slaves , and drudges , and serve such a Master as gives such wages , as is Hell , death , and destruction , eternally , both for body and Soul ; Ah who is not an Orator fit enough , to set forth , the uglinesse and the filthinesse of sin , which thus defileth the heart , in which God so much delighteth , and desireth to dwell ; and which depraves them of his most blessed and most glorious Image , and makes them the Image of the Devil , instead of being a member of Christ , it makes them a member of Satan , instead of being a child of God and an heir of Heaven , yea coheir with Jesus Christ , it makes them a child of wrath , an heir of hell , and coheir with the Devil and his Angels , of Gods eternal and unplacable wrath and vengance , which shall ever burn them but never consume them ; for God himself will laugh at their great calamity , and mock when their fear cometh ; Ah who would not rejoyce to do such a work , as to hinder poor Souls from having such a portion as this , and bring them home to Jesus Christ , who is the great Doctor , who will give them this his Holy Spirit to teach them , lead them , direct and instruct them , in those things which belong to their eternal peace and Salvation , which is , in all truth , and holinesse . 198. Thus are all those in whom this Spirit of God dwelleth , made partaker of his own holy , and divine nature , to love the brethren , even with this true , sincere , and free love , that they may for ever and ever enjoy that true and free Love of God , which shall make them for ever free , from all miseries and pains , and of all pleasures and joyes , enjoying him , who enjoyeth all things in himself , from himself , with whom is all joy , unspeakable joy , fulnesse of joy , and at whose right hand are pleasures for ever more . 199. Thus blessed , and for ever blessed are all those , that have this blessed Spirit of God for their Portion on Earth , which shall lead them as the Sons of God , unto God , their Father and their Portion in Heaven , who is the Portion , the Father , and the everlasting Rest of all the blessed . 200. Ah blessed condition , to be thus blessed by the Spirit of God , yea by the God of all Spirits ; having hearts so full of true love and charity , as to long , labour , and desire , to have all others thus blessed with themselves , and as themselves ; that are so full of the Love of God , as to love all others as they love themselves , and would have all beloved by him ; Ah Holy Father , increase this thy love in the hearts of all thy children and servants here on Earth , that we may together go hand in hand , witnessing that the love wherewith we love one another is from thy Love , and that we live in thee and thou in us , who art all Love , even the God of Love , and that it is from thy Love , and the living of thy holy and blessed Spirit in us , that we thus love , or love thus . 201. Ah Lord God , for thine own great , glorious and holy names sake , take not this thy Holy Spirit the Comforter from me , but let it ever abide and dwell in me , that I may alwaies go forth before thee rejoycing , as the Bride rejoyceth in her Bridegroom , for thou , O Lord , knowest my many weaknesses and imperfections , and that I cannot do any thing well pleasing unto thee , without the assistance of this thy Holy Spirit , for that my heart is all evil , only evil , and continually evil , leave me therefore O Lord , this thine holy and blessed Spirit the Sanctifier , and the Comforter , that I may be ever led in the waies of all truth and holinesse , which may conduct me unto thy dwelling place , which is all peace , rest , holinesse , blessednesse , and eternal life , and happinesse . 202. Here followeth a short Admonition , Exhortation , or advice , unto all carelesse sinners , that prize not this life or living of Gods Holy Spirit in them ; that they would no longer quench its motions , but come out of their sins , and tast and see how gratious the Lord is . 203. Ah poor , most poor , and most miserable man , for thou , thou only art truely miserably poor that art Christlesse , though thou aboundest in Corn , Wine , and Oyl , though thou farest delicately every day , and art arraied with Purple , Scarlet and fine linnen , though thou feedest on the delicasies of Egypt , and enjoyest all this Worlds good ; the honours , riches , and pleasures thereof , though thou lyest on the beds of Ivory , and hast thy Palaces bedeckt with the gold of Ophir , and the pretious Pearls and Diamonds of the Orient , though Princes should be thy servants , and Kings daughters thy maidens , yet remember for all this , thou shalt dye , and come to Judgement , thine honour and thy riches shall not save thee , but in the day of thy distresse they shall take themselves wings and flye away from thee , miserable comforters are all such comforts : Ah put not , put not thy trust then on such things as in a moment , ere thou art aware , shall be taken from thee , or thou from them . 204. Awake , awake , from the dead thou carelesse man , why sleepest thou ? arise and Christ shall give thee light and life ; why , Ah why wilt thou be so obstinate , as thus wittingly , knowingly , and wilfully , neglect so great Salvation , and be thus idle all the day long ? dost thou not know that the night is coming wherein no man shall work , and the day when thou shalt say , thou hast no pleasure in them : Remember , Ah Remember , thou that sleepest in security , that drinkest in iniquity as water , and vanity as with cart-ropes , that sayest to thy Soul eat , drink , and take thy fill of pleasures , and to morrow shall be as this day ; Ah thou fool when wilt thou be wise , may not thy Soul this night be taken from thee , whose then shall those things be ? and what , Ah what shall become of all those thy vain pleasures and delights , thou canst not carry any of them with thee , but as thou camest into the World naked , so thou shalt naked return , from earth thou cam'st , and to earth thou shalt again return ; thine honour shall not go down into the pit with thee , nor thy money neither . 205. Deceive not then , Ah deceive not then thy self any longer , with those vain things , which are not , that is , they are not , what they seem to be , what they promise to be , nor what we take them to be : Serve no longer , Ah be thou perswaded to serve no longer , Devils lusts , Worlds lusts , or self lusts ; but serve , Ah serve the Lord Jesus Christ in sincerity and truth , with full purpose of heart , and endeavours of life , that he may be still , and still , unto thee , thy God , and thy guide , thy Sun , and thy Shield , thy peace , and thy portion , in the land of the living . Neglect , Ah neglect no longer , nor put off no longer , so sweet , so certain , and so great Salvation , as those that are with God enjoy . 206. Cast not , Ah cast not his holy and divine Commandments behind thy back any more , and trample not his precepts under thy feet , and turn not his grace of love and mercy into wantonness ; quench not , Ah quench not the motions of his holy Spirit , by which thou art sealed unto the day of redemption , but open quickly , yea set quickly wide open the door of thy heart , and let him in , lest he depart from thee , and swear in his wrath , that thou shalt never enter into his rest , and say unto thee as he did unto Jerusalem , seeing that thou wouldst not be gathered unto me , all my mercies shall be for ever hid from thine eyes : and seeing that he would not that I should reign over him , come slay him before me ; Ah who then , who then shall be able to deliver thee from the wrath of the Lamb , who is the Lyon of the Tribe of Judah , he will tear , he will tear thee in pieces in his anger , and break thee even as a Potters Vessel is broken ; for none shall be able to deliver thee out of his hands , nay all shall be against thee , good and bad , Angels , Saints , and sinners ; yea thine own self , shall have indignation against thy self , thine own eyes shall look evilly on thee , thine own hands shall tear thee in Pieces , thine own thine own feet shall carry thee to the place of execution , thine own , thine own Conscience , shall accuse and condemn thee , and justifie Gods Righteous dealing towards thee , thus , thus , shalt thou be there forsaken of all , if thou dost here forsake God , and refuse to be led , guided , and directed by his holy Spirit , who is only able to keep thee safe from all evil , and to do thee all , all good . 207. O man , man , Reader , whoever thou art , I pray thee , I pray thee as the Prophet did , and say unto thee in his words . O earth , earth , earth , return , return unto the Lord thy God , and thou shalt find mercy , his hand is not shortned , his eare is not dull of hearing , he is the same , yesterday , to day , and for ever , it is thy sins , thy sins , and only thy sins , that separates between thee and thy God , leave , Ah leave then but thy sins , and return unto the Lord , and thou shalt find mercy , and to our God , who is full of Compassion . Ah tast , tast , and see how good the Lord is , and how gratious he will be unto thee , if thou wilt leave and forsake thy filthy , filthy sins : though thou hast played the Prodigal , and spent the stock of his grace on Harlots and Strangers , in a far Country ; yet , Ah yet if thou wilt but return , whilst he seeth thee yet afar off , he will run towards thee to meet thee , and fall on thy neck and kiss thee , and kill for thee the fatted Calf , and array thee with the best white Robes , even with the Royal and most glorious Robes of his own , only , natural Son , and thine Eldest Brother , Christ Jesus , he will delight in thee , yea set his heart upon thee to do thee good , and bring thee home to himself , and give thee himself for thy Portion , and make thee his own inheritance for ever . 208. But I am perswaded , that thou art fully perswaded , that there is not so much sweetness in Jesus Christ as in the world , not his paths are not so pleasant and delightful as the wayes of sin , and therefore thou makest the world thy God , and thy Christ , and lovest it as thou should'st love God and Christ , well , the world , and sin , and its good and pleasures thou knowest well ; I desire only this one thing of thee , that thou would'st labour to know Christ as well as thou knowest the world and sin , serve him as many years as thou hast served them , and if thou dost not find more sweet , more beauty , more pleasantnesse , more delight , more profit , more advantage , and more honour then in the world , and sin , return then to thine old Masters again , and serve them ; but I promise and assure thee , and will freely pawn thee my soul for surety , that thou shalt gain more by serving Christ one year , if that thou do'st it as thou oughtest , then by serving the world and sin all the dayes of thy life , and if thou dost repent of thy bargain , I will confess that I do deserve thy curses , and not thy prayers ; thou shalt find , thou shalt find that his wayes are not strowed with Thorns and Thistels , as thou supposest , but with Odoriferent Roses , and sweet perfumes , as thou supposest not ; keep , Ah keep faithfully thy Covenant with God , and he will give thee much more then thou art able to ask , then thou art able to think . 209. Consider the service thou shalt do for God , thou shalt by thy life ( if Godly ) perhaps bring home many to him , for thy Companions heretofore in sin , will have more regard to thee , then unto others of the Godly , and will now conclude , that surely , Gods wayes are the most pleasant and delight some , seeing thou preferest them , and choosest , and esteemest , and praisest them above and more , and beyond all the wayes of sin ; and this may cause them ( perhaps to make a tryal ) which if they do , there is hopes , for God will not be wanting on his part , to shew them mercy , if they desire it , and seek it faithfully , with all their hearts . 210. If thou wilt then witness thy living , and being risen with Christ , seek the things that are above , where Christ sitteth at the right hand of God , set your affections on things above , not on things on the earth , let your hearts be where your treasure is , for ye are dead , and your life is hid with Christ in God ; put off , Ah put off the old man with all his deeds , and put on the new man which is renewed in knowledg , after the Image of him that Created him , and as the Elect of God , put on bowels of mercys , kindness , humbleness of mind , meekness , long suffering , forbearing one another , and forgiving one another , if any man have a quarrel against any , even as Christ forgave you , so also do ye , and above all these things put on Charity , which is the bond of perfectness , and let the peace of God rule in your hearts , to the which also ye are called in one body , and be ye thankful , let the Word of Christ dwell in you richly , in all wisdom , teaching and admonishing one another in Psalms , and Hymns , and spiritual Songs , singing with grace in your hearts to the Lord , and whatsoever ye do in word and deed , do all in the name of the Lord Jesus , giving thanks to God and the Father by him , so then when Christ who is our life shall appear , then shall ye also appear with him in glory . 211. These are , and I trust through Gods free grace in Jesus Christ , shall ever be the longings and desires of the soul , of my soul , and the heart of my heart , for all you that shall read it , and for all the Israel of our God ; and I hope , and shall pray the Lord , in the infinitnesse of his goodnesse to supply all my defects with the teachings and comforts of his own spirit , who is the only teacher , guider , leader and Comforter ; Ah seek him then whil'st he may be found , and God I hope will give him thee . 212. Now the peace of God which passeth all understanding , keep your hearts and minds in the knowledg and love of God , and of his Son Jesus Christ our Lord , and the blessing of God Almighty , the Father , the Son , and the Holy Ghost , be with you , and dwell in your hearts abundantly , to the praise and glory of his holy name , the good of others , and the comfort of your own souls . Now , henceforth , and for ever more , Amen . 213. I had much rather be the poorest in the world , even a Job , or a Lazarus , O Lord , for thy sake , then the richest of the world , yea then to have all the world for my own sake . 214. For I have all that I would have , when I have all that thou , O Lord , my God , wilt have me to have . 215. I esteem all even as nothing at all , if it come not , O Lord , from thee ( all . ) 216. Alas , alas , what and how much nothing is this worlds all , if we have not Christs all , that is all Christ. 217. Let me then , O my sweet Jesus , have all that thou hast , and I will not care whether I have any thing at all , of all that the world hath . 218. He that hath Christ for his Christ , is heir of all things , and sure of all things , but he that hath him not , is heir of nothing , but what is worth nothing , and can be fitly compared to nothing , but to nothing , and therefore all that he is sure of , is surely nothing , but a very nothing . 219. For what man hath to day , to morrow flyes away . 220. Ah Lord , my Lord , give me I most humbly beseech thee , that which will endure for ever , and not that which perisheth ever . 221. That , O Lord that , which cannot be destroyed , and not that , O Lord , not that which will destroy me , unlesse it be destroyed by thee . 222. Give me first , O Lord , give me first , a heart according to thine own heart , and then I am sure I shall use the world , not as I would , but as thou wilt . 223. Were I as certain to goe to Hell , ( which God forbid ) as I am certain ( through the merits of Jesus Christ ) to goe to Heaven , I would whil'st I should be on earth , walk in the wayes to Heaven , and never goe out of them , till God had cast me into Hell. 224. O Lord that knowest all things , thou knowest , O Lord God , thou knowest , how I love thy Lawes , and how I delight to walk in thy ways ; and to keep thy Commandments with my whole heart faithfully , thou knowest , O Lord , is all the delight and joy of my heart , yea my hearts only joy and delight . 225. Blessed be God , though I have many years tasted , fed on , and lived in the pleasures of sin , and but few years in the sweet delights and pleasures of grace , yet I am well content , and willing to lose , to cast off , and utterly , and for ever to forsake all sins sweets , for graces bitter , all sins robes for graces raggs , and all sins pleasures and honour , for Christs dishonour , for I am now henceforth resolved to be Christs Servant ever , and sins never , Ah never , never . 226. Blessings are in the mouth , and they proceed from the heart of him that feareth the Lord. 227. But curses come from him that knoweth him not . 228. He that is Wise in his own Conceit , is a Fool. 229. The Righteous man blesseth , and is never weary so doing ; But the wicked curseth , and is alwayes empty as Hell. 230. Shame shall fall on him that wisheth mischief to his Neighbour without a cause . 231. But glory and honour shall be the Portion of him that loveth him . 232. If thine Enemy sin , rebuke him , but let not thy countenance goe along with him . 233. He that feareth the Lord , no evil shall befall him , for he is kept safe . 234. Wisdome , glory , and honour , is the Portion of him that waiteth at his Gates . 235. Behold him that loveth the Lord , and thou shalt see all his works to prosper . 236. Regard not the evil of affliction on him that submitteth himself thereunto , for it shall prove the joy of his heart . 237. Gladnesse is alwayes in the heart of him that loveth Righteousness , because he feareth alwayes . 238. As hony is to the tast , so is holiness to him that loveth Righteousnes . 239. Dwell in peace , and Gods love shall abide with thee . 240. Be watchful over all thy ways , so shall all thy doings prosper . 241. Glad the heart of the mourner , and thou shalt anoynt him with sweet oyle . 242. Rejoyce thou in the day of affliction , and let thy heart be merry , for the Lord hath heard thy vows . 243. Give thy self up to learn his wisdome , and refuse not his teachings when they come upon thee . 244. Bind them upon thy shoulders , lean upon them with thy whole might , and they shall support thee . 245. Grieve not the spirit of thy God , who delighteth in thee . 246. Give thy heart to know him , so shalt thou be filled with his praises . 247. Learn his ways , and goe not out of his paths , for the delighteth to delight thee . 248. Ah love him with thy whole heart and mind , that all thy days may be the days of joy and gladnesse . 249. Whereever the Lord is , there is bountyfulnesse and peace that passeth all understanding . 250. Leane upon him , and he shall support thee , give up all thine all , that is thy care unto him , and he shall provide for thee things that shall never fail . 251. He that hath him , hath life , and shall never see death . 252. Wilt thou be merry , give him thine heart , let him direct it , and follow him wheresoever he leadeth thee . 253. His wayes are wayes of pleasure , and his paths bring home to live with himself . 254. Joy is in his Gates , and no mourners come nigh him . 255. He filleth the empty , he watereth the dry and thirsty ground , there is no want vvhere he raigneth . 256. Rejoyce then in the day of thy trouble , and let thy heart be merry , for he heareth all thy groanings , and will compassionate thy bewailings . 257. Let him alone , strive not , for all thy doings without him are as the puff of a winde which is not seen . 258. He that submitteth to his wayes , shall find his doings advantagious , for the knoweth of what we are made , and all things that come from him bring joy , where he is the giver . 259. His mercyes are as the Sun , they dispel the Cloudes of afflictions , and warm the heart with the fire of love . 260. He can do what he listeth , there is none can hold his strong arme , but all must bend when he Commands . 261. Trust then in the Lord , who is thy strength , and in the holy one of Israel , who hath given himself to thee , and for thee , he will provide for thee , he will satisfie all the desires of thy soul , and cause thy heart mightily to rejoyce in his goodness , and to triumph in all , and over all things that come upon thee , for the mouth of the Lord hath spoken it , and he will do it , according to the former promises of his holy Spirit made unto thee , in the day of thy straights and watns . 262. Praise thou the Lord , for great is his goodness towards thee , and his loving kindness hath no end . 263. This is thy Portion from the Almighty , Amen , Amen . 264. Praise his holy name , live for ever in his love , dwell in peace . 265. O Lord , I know that thou hearest not my Prayers for their worthiness , but they are worthy because thou hearest them . 266. I am not worthy for any worthiness that sin me , but for thy worthiness O my Jesus , and my good God , that flows from thy exceeding bounty into me . 267. I know that thou dost not love me , O Lord , for any lovelinesse that is in me , or because I love thee , but I love thee , O my Lord , who art my God , because thou knowest me . 268. And because that thou dost love me now , I know that thou did'st love me ever , and therefore wilt love me ever , even unto the end , and yet I know well that there is , nor shall be no end of thy love , it is endless for ever , and for ever . 269. Thy love , O Lord , I know is like thy self , nay thy love is thy self , for thou art not only a loving God , but a God of love , and therefore thy love is as thy self , had never beginning , nor shall never have end . 270. Ah blessed love that is thus durable , and unchangable , and happy , ye thrice happy , he that is thus beloved , being sure to be beloved ever thus . 271. If a man or woman in the flesh , hath unspeakable joy , pleasure , and delight , to be devorst from one which they hare , beyond , and more then any thing , and are instead thereof , marryed unto one which they dearly love , yea which they love more dearly then any thing in the flesh . 272. Ah what joyes , Ah what delights and ravishing pleasures shall they have , and have all they that shall be , and are devorst from their old Husbands ( sin ) whom they hate as the Devil , and fear , and fly from , as from Hell , and are marryed unto their new , new beloved Husband ( Christ Jesus ) whom they love above , and more then all things , as their lives , as their souls , yea as their Heaven ; for he is the life of their life , the soul of their soul , and the Heaven of their Heaven , being their soul and bodyes Eternal Everlasting rest , peace , portion , happiness , felicity , and blessednesse in Heaven , for , 273. There are no joyes like to spiritual joys , nor sorrow like to the spiritual mans sorrow , when he mourns under that intolerable burthen of sin , for a wounded Conscience who can bear . 274. The unregenerate man cannot love sin , and hate grace , as the regenerate man loves grace and hates sin , for he hath the love of God in him , his Image of holiness & righteousness is renewed in him day by day , he loves all his gifts and graces with his own love , perfectly , and so he hates all and every sin in thought , word , and deed , which is in sincerity . 275. The fleshly Voluptuous man cannot love the pleasures of the flesh , as the spiritual man prizeth , and loves , and delights , and rejoyceth in the pleasures of the spirit . 276. The Wicked cannot hate the Righteous , and the just , so much , as the just and the Righteous love the wicked , though they detest , abhor , and hate all their sins , for they know that a Saul to day , may be a Paul to morrow , &c. They cannot see the inside of any , nor know their hearts , therefore they judge none but themselves , knowing with what measure they mete , it shall be measured to them again , they also call to mind and remember what they were themselves in time past , how they lived after the flesh , and minded the things of the flesh , &c , and that where sin hath abounded , grace shall much more abound , that 't is by free grace that we are saved , Eternal life is the gift of God through Jesus Christ our Lord , and we are all unprofitable Servants , when we have done all . 277. Sin then is Opposite , Capital , and grand Enemy to holinesse , as hatred is to love , as darkness is to light , as Hell is to Heaven , as the Devil is to God. 278. See then and consider how they are opposite , and take notice of their contrary workings , and in the end , how , and by what means it is , that the good destroys the evil , and is the Conquerour and the greatest . 279. Sin is Eternal darkness and death , Holiness is Eternal light , and life ; sin shuts Heavens Gates , and sets wide open Hells ; Holiness shuts the Gates of Hell , and sets wide open those of Heaven ; sin wounds , holiness heals ; sin casts down to Hell , holyness raiseth up to Heaven , sin kills , holiness causeth to live , the sinner hates God , and all good , and most of all God , because he is good , and because he is God , yea because he is such a holy God as he is , and he would that he were not , that sin might be , and might be free ; but the Saint or Regenerate loves all good , and hates all evil , and loves most of all God , because he is God , a holy and a just God , all good , yea because he is such a God as he is , and as well for that he punisheth sin with Eternal death , as because he rewardeth holiness with Eternal life , after he hath given it with his free grace of his free will , sin shall be ever in Hell , as well as holiness for ever in Heaven , the sinner in Hell shall be despighted , because he lives to sin and cannot dye , nor flye from sin , and because that God lives and thus punisheth him ( with life ) and will not suffer death to have power over him , he sees death to fly from him , ye so far as it will never be nearer him then it is , so that he shall ever live thus ; the Saints rejoyce to live because they live in God , and for God , a Saint loves God , because he hath thus rewarded him , by making him to live such a life as this , that is to his praise , and because God was ever thus , and shall be thus ever , he knoweth he shall be ever so also , death is fled from him , and shall be never nearer him then it is , he knoweth he shall ever live thus , that is be thus ever with God , in God , and see him , and know him , as he is to be known and seen , which is to possesse him for ever , and for ever . 280. Thus then holinesse , and sin are Opposites , and Enemies , but holinesse destroyes sin , as light doth darknesse ; this eternal darknesse of sin , must vanish , when this eternal everlasting light of holinesse doth appear , thus is it conquered and overcome , because holinesse is from God , and sin from the Devil , holinesse from the Creator , sin from the Creature , holinesse had never beginning nor shall never have end ; sin had a beginning , and therefore not from the beginning ; the Devil then brought sin into the World , but God who is holinesse , was so before time , before that ever the World , or the Devil was ; sin then is the lesser being from the Creature , the worser being from the Devil , holinesse the greater , being from the Creator , the better being and proceeding from him that is all good , and giveth all good to all , to make them good all , yea all good as himself , for all the good that is in all the Creatures , in Heaven , and on earth , is from his good , he filleth them all , but emptyeth not himself at all , he is still the same , still full , yea so full still , as he overfloweth still into them from his own fullnesse , ad they though filled full , yet do they still receive from his fulnesse , without having in them any emptinesse , being alwaies full from the very beginning that they are with him , and yet are they continually receiving , as if they were as well emptyed , as filled ; thus doth our good , gratious , loving , and merciful God , satisfie us , and resasiate us every moment , giving us what we ask not , what we want not , what we know not , and though he doth thus increase his blessings by blessing us , yet doth he not suffer them to decrease in us when given us , but we retain all , hold fast all , keep all , rejoyce in all , and give him glory for all , which is what he only requires ; for this his continually giving of us all , even to give him continually for ever and ever , all glory , for his thus ever and for ever giving us all grace , perfect grace and glory , yea fulnesse of all perfect grace and glory . 281. As on Earth we delight to have much , so nothing more delights God than that we crave much , the more we ask , the more we are sure to have , and therefore doth he did us to open our mouths wide , and then he promiseth to fill them , and the wider they are , the sooner they shall be filled ; his waies , nor his thoughts , are not as ours , he is never weary giving , nor repenteth , importunate beggers are best welcome , and those that are not satisfied with a little , he takes pleasure to give them much ; our dissatisfaction herein is his satisfaction ; our covetings causeth his liberality , with our ambition to have all , and to be denyed nothing at all , he is right well pleased , and by thus exalting him as our chief and only good , doth he exalt us , and set us on such high mountains , that we can even see not only such a glory as is the glory of this World , and the old Jerusalem , but that of his Kingdom of Grace here , and Glory hereafter , the New Jerusalem , the City of our God , where he is sitting on his Throne of Majesty and great Glory , unvailing himself as it were , that we may behold him , and his unapproachable , transcendent , bright , glorious light of Glory . 282. I would be willingly barren , even of all Spiritual comforts , if thereby I might be made more able to bear fruit , to God , and for God ; I would have no comfort nor delight , if thereby , as it were , I could and did more delight and comfort my God , that is , I would rather Joy God , than enjoy God , by knowing , or feeling ; nor that I could be content to know that I were without him , that he were not my God , God forbid , but I prefer him much before my own chief good of Joy , his glory being my only , yea all my Glory . 283. I would rather yea much rather , do Gods work here , and have no wages , than have wages here , and do no work . 284. I had rather , yea much rather , whilst here be alwaies working , than alwaies receiving wages , for this life of time , I know is appoynted for our working time , and our hereafter life of time , for our time of reciveing wages . 285. I would whilst here be willing to spend all my time , to do all good , for I know , that all my hereafter time , shall be all spent in receiving all good . 286. I would willingly , most willingly , work Gods work alwaies while here , for that , Ah for that blessed wages , which I know I shall receive from him for ever hereafter , which is such , and so great , as eye hath not seen , ear hath not heard , neither hath it ever entred into the heart of man at any time to conceive , I know that I shall enter not only into the joy of my Lord , but also into the Lord of my joy . 287. It is wages great enough , and good enough to be alwais doing thy great good work , O Great God. 288. I would willingly , Ah most willingly , serve the Lord most , and best of all men , if I could , and yet I desire as much , and as willingly would , that every man might serve him more , and please him better . 289. Ah what delight is it to that soul , that delights his God , what joy doth it bring to that heart , that joyeth his God ( that is ) to rejoyce alwaies in him , for God much delighteth in those , yea most of all , that make him their only delight . 290. Ah Lord , how unpleasant are all other pleasures , to those that flow from thee , how empty , Ah how empty is all other fulnesse , what pover●● , Ah how beggarly a thing is all other riches , and how little , Ah how little joy doth that Soul take in all other things , that knoweth thee , and the Ocean of joy , yea fulnesse of joy and blessednesse that is , O Lord , in thee , and prepared by thee to rejoyce them , that thus wait at thy gates , and are hunger-starved for want of it . 292. Who can , Ah who can measure the Heavens , span the Earth , empty the Sea , count the Starrs , and the sands of the Sea shore , ( if not ) who then can rightly speak of , or tell the mercies of our God , who delighteth in mercy , yea whose mercies are far above all these , and all other his works . 291. How willingly , Ah how willingly would I forget my self , to mind only my God , and to do all his mind , to fulfill all his will , and to rejoyce in all his doings , I would love my self , my own self no more , but only my God , my God only and ever adore , I would willingly deny my self , that is my flesh , all pleasures , to please him , that hath rivers of pleasures provided to please , fill , and satisfie me with , even such as flow from his own right hand . 293. Ah Lord God , how much better is it to see thy sweet , thy blessed , and most amiable face in thine Ordinances , and in duties , than the face of the most glorious Angel in glory . 294. Yea Lord , yea , thy back parts here I much prefer to see and behold than all their faces . 295. Surely a day , yea one hour of a day is to be preferred ( of communion with thee ) before the enjoyment of all things out of thee , all our dayes . 296. For in thee , O Lord , in thee , is all things , but out of thee is nothing desirable . 297. All sweets but thine , are bitter . 298. But O Lord , how savoury , yea how pleasant and sweet , are thy bitter , when thou seasonest them with grace . 299. Thy Voyce rejoyceth , O Lord , more that Soul to whom it speaketh peace , than all the joyes of the World can to any man , if he did alwaies and ever enjoy all their sweets , and never enjoy any of their bitter . 300. Above all things , and more than all things , my soul desireth thee , O Lord God , who art the Lord of all things . 301. Loving of God , is knowing of him , fearing of him is adoring of him , choosing him , shews a delight in him , running after him , is prizing of him , seeking of him , shews our longing desire for him , to hunger and thirst for him , is imbracing of him , with eager covetings , to serve him is to honour him , to rejoyce in him is to glorifie him , to praise him is to magnifie him , and to worship him is to exalt him . 302. It is better and more profitable many times to be silent than to speak , for the eagernesse of our desires to speak , takes away and hinders us from comprehending what we do hear , so as we consider not what is spoken ( so much ) as what we desire and would speak . 303. But Ah how much better is it to hear the Spirit of God speak to our hearts , than the spirit of man to our ears , or our selves to our selves , to consult with the Spirit , and to talk with the Spirit , than with the flesh , either our own or others , though they have the Letter , yea and the Spirit too . 304. For what we hear from God in the Spirit by meditation , is usually engraven and written as it were with the pen of a diamond , on and in the heart , by the finger of God ; but the words of men , are even as man , whose breath is in his nostrils , soon blown out , soon put out , emptyed , and brings forth nothing , comes to nothing ( being a part ) of that whole man ( nothing ) nothing man. 305. Ah Lord God , thou knowest how willingly I would be deaf , and not hear any of mans words , so I could , or were alwaies to hear thee , and dumb to , and not able to speak to man , so I might , and were fit and able alwaies to speak unto thee , I would willingly be blind to all things , and see nothing of all the things out of thee , so I could alwaies , Ah so I could alwaies see thee , I would willingly most willingly lose all things , to have all thee , or to be all thine , enjoy nothing at all , but thee , O God in Christ , but thee , but thee , for enjoying thee I shall be compleat , and enjoy all things , for thou art all things desireable , yea thou only art all my desires , being all things . 306. The greatest work we can do for God , I conceive , is , to destroy sin , and to endeavour to extinguish it , and root it out of the greatest sinners , is the greatest work , as it is greater glory to God , speaking as men , to forgive many sins , and great ones , than few , and small ones , and when we are most tempted , or enticed , then to labour most to overcome them , in our selves , and in others ; Ah then , then , the work is great and well wrought , and be sure great shall be thy recompence of reward , if thou so livest , and actest ; thine own heart is not able to conceive , be thou what thou wilt , how great thy wages shall be , even here . 307. But in Heaven we shall be filled with all joy , unspeakable joy , fulnesse of joy , and have no desire for any other , for any more , than those which we shall enjoy , and yet I conceive that every moment it shall increase , by and from the reflections on Gods most glorious and holy attributes , the Soul being not able to comprehend them all at once , and yet she shall never at any time desire more , nor conceive that more is or can be than she enjoyeth , we shall be alwaies so full of all , being filled with God , who is all , and therefore we cannot be capable of emptinesse , or of any want , and so by consequence of no desire , such is the Souls blessednesse , but how much more , thou only , O God , who art not only wise , but Wisdom it self knowest , and none else , doth , or can , being not able to comprehend thee , to receive thee , or to know thee , as thou truly art , being an invisible and incomprehensible Ocean , and Fountain of all good , blessednesse , felicity , peace , rest , joy , eternity , and eternal happinesse , thou only , O God , comprehendest all things , and hast all things in thy self , from thy self , thy self only , being all things , and yet both much more , and much above all things . 308. I would much rather think on nothing , then on any thing out of , or besides God. 309. To think on nothing me thinks are good thoughts , in comparison of any other thing , out of God , and besides God. 310. Ah how sweet are those sweets , not to think , that is , to resolve and intend never to tast more , of the bitter sweets of sin . 311. Ah how sweet a thing is it not to sin , though a man do else nothing , or nothing else , but to keep his thoughts from sin . 312. Sinful thoughts are harsh , and hard thoughts , and cannot be savoured or digested , but by those that live in sinne , and sinne in them . 313. Feed me , O Lord , feed me continually with the breathings of thy Holy Spirit , which is the true bread and water of life , the heavenly Mannah which the Angels still feed on with joy and delight and are never weary , the blessed solace themselves with , but do not surfeit , the Saints here below continually hunger , thirst , gape , pant , and longa after , and cannot with any other thing or things , subject , or object , be fully satisfied . 314. To fare delitiously every day , is to feed on , and fill our hearts , thoughts , and affections , with the Love and kindnesse , or the loving kindnesse , of God in Christ. 315. To be arrayed gorgeously , and gloriously , is to be arrayed , with humble and low thoughts of our selves , esteeming our own righteousnesse , unrighteousnesse , and our very best bad enough to condemn us into Hell for ever , but to have high heavenly thoughts of the righteousnesse and merits of Jesus Christ , and that through his holiness , worhiness , and perfect obedience , we shall be made perfectly holy , and eternally happy . 316. To be right Honourable , and truly Honoured , is to be Gods children and servants , sons and daughters to him who is King of Kings , and Lord of Lords . 317. To have all things , is to have Jesus Christ , for our Jesus and for our Christ , get him , Oh get him , and I am sure thou wilt hereunto set thy seal . 318. Wilt thou live happy ? live to him , and for him only . 319. Wilt thou dye willingly , dye first to sin . 320. Wilt thou live eternally ? live so then here as as Christ thy head and thy husband lived when he was in the flesh , doing alwaies the will of God , his heavenly Father . 321. Wilt thou alwaies be comforted and rejoyce ? make thy peace with thy God , and labour to maintain it . 322. For fear , or favour , to gain , or lose , what thou hast , or maiest hope to have , have a special , care , and resolve , that thou consent not unto , connive at , or love the least , or sweetest sin . 323. And if unhappily at any time thou dost fall , lie not , Ah beware thou lie not willingly in it , but rise quickly , and come out of it , by true , sincere , unfained repentance , and wash and bathe thy self in tears of sorrow , grief , and lamentation , but still hope and trust in the Lord , for he will fail thee never . In Bourdeaux Ann. 1657. 1. ALL they that live holily live in God , and God that is all holinesse lives in them , they dwell in him , and he in them , as sin is Hell , is Devil , is both torment and tormentor , so holinesse , is Heaven , is God , is both Comfort , and Comforter . 2. All that is good , is from God who is all good , only good , ever was , and ever shall be , all goodnesse is from his goodnesse , yea from his overflowing fulnesse of goodnesse , they are thus filled with all good . 3. And as light brings out of darknesse , dispels it , vanquisheth and overcomes it , so Gods Love which is holinesse , delivers us from all sin , dispels , conquers , and overcomes it , brings us , Ah brings us for ever out of this Hell ( sin ) into this ( Heaven holinesse ) or Heavenly holinesse . 4. Love from God is made perfect , that is sincere , and this Love casteth out and overcomes all fear , causeth true filial fear , which flows from true sincere Love , yea from this Love , which is from Gods fear , or the fear of God , which is his Love. 5. Ah Lord , I most humbly beseech thee in Jesus Christ , and for his sake , never to take thy holy spirit from me , who is my light , my life , my joy , my rejoycing , my strength , my hope , my faith , my confidence , and my assured assurance . 6. Thou teachest me , O Lord , all that I know , and thou knowest well that I desire to know nothing but that , and what thou wilt , and dost intend to teach me . 7. For to know any other things , yea to know all other things , is even to know nothing , to this one thing , of knowing thee , and Jesus Christ , whom thou hast sent , to know him not only to be a Jesus and a Christ , but our Christ , and our Jesus in the Mistery , not in the History , in the Spirit , not in the letter , nor from notions , but from motions , living , walking , raygning , ruling , overcoming , bringing under , making subject , willingly , cheerfully , constantly , continually , throughly , seriously , faithfully , ardently , gladly , and preservingly at all times , and in all places and things . 8. Ah how great a folly , yea what greater folly is there , then the wisdome of men , and to learn only that which man can teach . 9. What , Ah what are all his words , but meet words , froth , scum , a scummy froth that is as soon dead as born , short lived , quickly made , and quickly unmade , and its making is its destruction , it grow ; and withers together in growing , it is even as its maker , and it shews its maker ( man ) to be like it , that is a windy puff , as the puff of the wind , man , nothing man , but vanity , which is in it self worse then if it were not , then if it were nothing . 10. Mins greatness , power , strength , honour , beauty , wisdome , prudence , policy , what is it , but as himself , a vanishing vapour , having nothing certaine , but that all he hath is uncertaine , what ever he hath to day , of riches , honours , or pleasures , to morrow all may say him nay , and take themselves wings and flye away , and he himself ( as the rich glutton ) goe where he shall ever stay , and ever weep and waile this his very day , the day that ever these , or this was his . 11. Ah how much nothing then , is all things out of him , that is all things , even our God , the God and giver of all things . 12. Yet Lord I am content , and willing to , not to be any thing , yea to be any thing for thy sake . 13. O my soul , I charge thee henceforth , never to be afraid to loose what thou hast committed and given unto the Lord to keep for thee , fear not then neither to loose any thing that he hath given thee , and keeps for thee , which is thy faith , thy fear , thy love , thy joy , thy hope , thy peace , thy comfort , and thine assurance . 14. Fear not to loose thy confidence , obedience nor perseverance , for he that hath given thee this thine all , will so preserve and keep thee , that thou shalt never fall . 15. Speaking without feeling , is even as dry bones that have no tast , relish , nor moisture , that cannot nourish , nor do not any whit satisfie or please the spiritual appetite . 16. Me thinks to speak , not what a man feels , or not to feel what he speaks , is as if he did not speak at all , nay me thinks he should not speak it , for it is words only , only meer words ; true , we shall be judged and condemned too for words , but sure I am , it must be works , not words shall justifie us , by faith we are saved ; now faith without works is dead , 't is not the knowing Servants , but the doing ones that shall receive the recompence of reward , and enter into the joy of their Lord , and ever possess the Lord of their joy , knowers and not doers shall be beaten with many stripes , blessed are they that have seen , and have believed , but more blessed are they that have not seen , and yet have believed . 17. The just shall live by faith , not the faith of words , to say only I believe in the Son of God , in Jesus Christ whom he hath sent , but of works , to shew that he did believe , be doing the works were Commanded him to do , which is to fear God , and keep his Commandements . 18. But to feel what a man speaks , and to speak that only which he feels , is not words only , but works also , yea the work of Gods spirit , for its the spirits work thus to work , to work his will and his work on our hearts , and to cause us to feel , that is to know , that he works for us , and in us , and will never leave thus working , till he hath wrought out our Salvation , that is , till he hath sanctified us throughout in spirit , soul and body , and prepared and fitted us for Heaven , as Heaven is fitted and prepared for us . 19. Ah how great a folly is it to prise any other wisdome , or to account any other things wisdome , then this one thing , feelingly to know , and to know feelingly in truth , and sincerity , that Jesus is the Christ , our Christ and our Jesus , to anoynt us , and to sanctifie and save us , to be unto us Wisdome , Rightousnesse , Justification , and Redemption . 20. O my soul , my soul , flye from all other knowledg that hinders this , as from madness and folly , as from mad folly , and foolish madness , brutishness and stupidity , and choose to learn , and learn to choose this one thing needfull , that is to know Jesus Christ , and him Crucified for thee , for thee my soul and body in thy place and stead , not with the knowledg of the letter , but of the spirit , for thus to know him is life , yea life Eternal , Eternal and Everlasting life . 21. How willing , Ah how willing is that soul that receives any thing from God , to lay it out for him , that is , to give it unto others ; he would indeed be alwayes receiving , and God and his own heart only knows how willing he is to be alwayes giving , even as if he desired and begged for others , and not for himself , and as it s freely given him , so doth he freely , or would if he could freely give it unto others ; he will not , Ah he will not , he cannot consent to napkin it up , or hide it , he would be thus rich , and wise , and honourable , but it is to do good works , as it were to make others such , when others are what they should be , he praiseth God much on their behalf , and rejoyceth with unspeakable joy , for the glory of God is his only rejoycing , he minds in some manner , yet and often too , more others welfare then his own , because it seems to him that he cannot alone do what he would have done for his God ; therefore as soon as he receives this Heavenly treasure , he desires to shew himself to be the Treasurer of Heaven , to distribute it unto those that want , that lack it , that are hunger starved , and when he meets with such , and perceives and finds that they feed heartily , and favour it , Ah how doth he bless God for thus blessing him , and them , for thus using him as an instrument , as his hand , and mouth , as it were to give unto them , and to help their infirmityes ; but he gives it not as his own , but as his Masters goods , for he chargeth then strictly to account themselves Debtors to his Lord , not to him , for he alwayes to all , acknowledgeth to have nothing but what he hath received ; he will by no means hide his light under a bushel , but puts it on a Candlestick that it may be seen , his only amibition is so to traffick with it , that it may redound to his Masters profit and advantage ( that being ) he is certaine he shall ever have a well being , that is , be received into , and ever to abide in the joy of his Lord , yea into the Lord of his joy . 22. Ah Lord empty my self , of my self , my heart of my own heart , my affections of my own affections , my thoughts of all my own thoughts , that I may be filled with thee , who fillest all Creatures with all the good things they enjoy ; be thou , O Lord , be thou all my all , all my honour , wisdome , strength , tiches , pleasures , life , contentment , and happy dayes ; for even then when I have all things , and have thee not , thou knowest , O Lord , that I have nothing , for that I esteem them all , even nothing at all , but when I have thee , Ah when I have thee , I have all things that I would have , that my soul desireth , or can ask , or crave . 23. Give me but thy self , O Lord , O Lord give me but thy self , and then give me what thou wilt to do , to be , or to suffer for thee ; I accept , Ah I most willingly accept of it , and promise for ever obedience unto it . 24. Though I am unable , unfit , and cannot do what I would do , yet most willingly I would , and most unfainedly I do desire to do what I should do . 25. O Lord , I know that thou knowest all things , and therefore I know that thou knowest how willingly I would , and how much I desire to give thee all my life , all my labour , and all my love . 26. For there is no other thing lovely , or deserves to have our loves , but that one thing , thy Love , O God , O God thy Love , thy Love. 27. Ah what is all mans teachings , and mans doings to that , O God , which by thy spirit thou teachest us to know , and inablest us to do . 28. If it be so sweet , Ah if it be so sweet a thing to think of God and his wayes here on earth in the flesh , so that all earthly sweets , or earths sweets are made bitter by it , unsavory , and unwholsome ; Ah how wholsome , savory , and sweet is it to walk , O Lord , in all thy wayes , to do all thy will , and to enjoy thy self , all as thou art in Heaven , where thinking thoughts , hoping desires , and believing joyes , shall be turned into possessing truths , even true possession of all that ever we believed , desired , hoped or thought on , yea it shall far surpass all the imaginations of our hearts , of our desires , or hopes , being infinite and incomprehensible , as well as Everlasting and Eternal . 29. And when , O God , thou hast thus filled us here , thou dost at times seem to us to be as the ebbing Sea , goe back again , but that we may not remaine comfortlesse , thou comest again unto us , into us , even as the flood , yea as the full Sea , to shew us , witness to us , and assure us , that there is no want , decrease , nor diminishing in thee , but that thou art still the same , full of bounty , goodness , love , and willingness , to do us all good , much above what we can ask , or think . 30. There is , Ah there is a most blessed Heaven to be had on this side Heaven , even whilst we are on earth , which is an assurance certain , or a certain and a sure assurance , of that Heaven of Heaven in Heaven , and this some have alwayes within them , at all times and places , they enjoy this unspeakable joy , but more fully , sweetly , and particularly , at some times , when they have a near Converse and Communion with God , then are they as it were wrapt up in God , and clothed with him , and filled with him , & made meete and fitted by him , then Ah then do they sing new songs of deliverance , rejoycing with unspeakable joy , that they are thus made free . 31. That high Heaven above , is to be had here below , and we have it , when though we are high in God , yet we are low in our selves , though we have our hearts high , living in that Heaven above , above all things here below , yet our affections , esteem and desire are alwayes weak , dull , and low , to all these things here below , yea much lower then the lowest of things . 32. Ah did but our hearts well consider what is in Gods heart to give us , and to do for us , surely we should and we would do no other thing then wait upon him continually , to hear what he would say unto us , and do for us , which would bring us more joy , joy us more then our hearts are able to hold , then we are any of us able to think , or to conceive . 33. O Lord , thou knowest that I would not have all that I would have , but the heart of my desires , yea the desires of my heart are to have only , only to have that which is in thy heart to have me to have . 34. Let , O Lord , I humbly beseech thee , my thoughts , heart , and affections , be alwayes loaden with the loaves of thy love . 35. Let my soul alwayes be resatiated with thy love and kindnesse , even with thy loving kindnesse O Lord. 36. O God in Jesus Christ , let thy former mercyes alwayes glad my heart , when it shall either droop , or faint , I most humbly beseech thee . 37. Let me not , Ah let me not wander from thee , nor thy precepts , O Lord , who keepest this close unto me . 38. Let thy Commandements be as a Chaine of Gold about my neck , and as Bracelets of Pearls on my arms . 39. Let , O Lord God , thy whole law , which is holy , be written on my heart with the singer of thy holy and blessed spirit , and grant through thy grace , love and mercy in Jesus Christ , that I may never depart from them , but alwayes and ever delight in them , much more then on my daily food , which thou hast appointed and ordained to feed this temporal life . 40. Let thy word , O God , be as , yea be the hony comb , to the spiritual tast of my soul , and resatiate and solace it as with marrow and fatness , and comfort and glad it , as wine on the lees , yea as wine well refined on the Lees. 41. Ah Lord God , cause my soul alwayes feelingly and rejoycingly to say , I have none in Heaven but thee , nor on all the earth in comparison of thee , my Jesus , and my Christ , and let the Corne , Wine , and Oyle , which are the riches , honours , and pleasures of the world , be as durt , dung , and dross in comparison of it . 42. Ah Lord God , what is man , sinful man , wretched , blind , despicable poor man , that thou art thus mindful of him , and the Son of man that thou should'st thus regard him , delight in him , and set thy heart upon him , to do him good , yea to do him all the good that is in thy heart , and to make him , that is his heart according to thine own heart . 43. Ah wonder of Wonders , that such a God should thus condescend to love such a man , nothing man , man that is nothing , but evil , all evil , yea and continually all evil , for there is none good , but thee O God , O none , no not one . 44. Bow down , O Lord , bow down my heart unto the obedience of thy Laws , and lift it up to rejoyce in the obedience of thy Commandments , to keep them , and do them , for in the keeping of them there is life , yea eternal and everlasting life . 45. Banish O Lord , I most humbly and earnestly beseech thee , out of my heart , and thoughts , the love , and the liking , unto any other Love , besides thee , and thy Love. 46. And grant that with the heart of my heart , I may serve thee in truth of heart unfainedly all the daies and moments of my life , that I may long after no other thing , and that thy fear may be my daily food . 47. Ah Lord , I humbly beseech thee to give out thy self unto me , that I may give up my self unto thee . 48. Give , O Lord , give thy self unto me , that I may for ever give my self to thee , to live ever to thee , and for thee , as I desire ever to live in thee , and with thee . 49. Thou knowest , O Lord my God , that I desire not what I do desire , unlesse it be conformable to thy desires ; so that my desires are not mine , but thine , not mine own , but thine own , yea thine all , all thine . 50. I would not have , O Lord God , thou knowest right well what I would have , but what I should , that what thou wilt have me to have , what thou hast appointed me to have , Ah let me have that only , that all , all that . 51. I know that all that thou givest us , whether graces or gifts , thou wilt have an account of , we shall account with thee for . 52. Ah let me no longer , nor no more have this woe and grief of heart , to have received much and done little , and to ask much for my self , but to do little , Ah little for thee . 53. Suffer me not , O Lord , never to think or do that in secret , which I would not , which I should not do openly , and let me , O Lord , Ah let me much more fear thine all seeing eies , than all the seeing eies of Angels and men . 54. How we are to desire and believe that we receive the Lord , in the Sacrament of his blessed Supper , and the assurance thereof , to our Souls , to comfort glad and rejoyce them . 55. Ah Lord God , as for me , as for me , Ah Lord God , the food my Soul desireth at thy Table , and Supper , that which resatiateth , feedeth , fileth , and refresheth it , is the sweet breath , and most divine , and delitious breathings of thy divine and most holy Spirit into my heart , and soul , and all the affections and faculties thereof , to warm and heat them ; to ascertain and assure my heart of thy Love and living in it , which thou dost , O Lord , by sanctifying it , the will the mind , the memory , the desires , and all the affections and faculties thereof , and by making it , and them more , not only to desire , but to perceive , see , feel , and certainly to know its growth , and growing more and more , in conformity and likenesse to thee , O God , in Christ , by loving , delighting , choosing , imbraceing , and rejoyci●g , in thy Laws , waies , word , will , and Commandments ; I do not , blessed O Lord , be thy name , as do the Papists , suppose , or believe , that I eat thy flesh and drink thy blood , as thou wert when thou wert here on Earth , in the flesh , on the Crosse ; for I know that the Spirit must be fed with spiritual food spiritually , the food of the body cannot resatiate , or satisfie the Soul , and that Soul that hath thus tasted , and fed on thee Spiritually , will assuredly hunger for this blessed heavenly food , of thy holy , heavenly , blessed , most blessed Spirit , even for the breathings of this thy Spirit , for the joyes and ravishments which they enjoy that enjoy , and are filled with this this Spirit ; for the peace , tranquility , serenity , and comfort of thy Spirit , for the life and living of thy Spirit , to please , delight , fill full , satisfie , and resatiate the appetite of the Soul , even as the body hungreth , and desireth , rejoyceth and delighteth in food to please its fleshly appetite , what if we could or did , O Lord , eat thy very body and blood , that would not fill or feed our Souls , which are not fed with meat and drink corporally , but spiritually , and what matters it , O Lord , as for me , I care not , what I eat or drink , as to the outward man , so I may eat and drink by faith in the Spirit , and my inward man may be filled with the Spirit , whether the body live or dye , as for the bodies sake , I care not , though the body be hunger starved , it shall , for , sure I am , it will , be well content , if the Spirit be thus fed , and filled with the presence , breathings , and Communion of thy Spirit , t is not , Ah Lord , t is not , thou well knowest , the Quails and Mannah from Heaven , nor thy body and blood corporally , but spiritually , that my Soul longeth for , and my heart desireth aud panteth after , so that it even fainteth for lack of it , Ah give me that or else I dye , I dye indeed , corporally , spiritually , and eternally , from which deaths , O Lord , by thine own death , I trust , I hope , I believe , and am confidently assured , that thou hast delivered me , and wilt deliver me , by giving me this Heavenly food of thy holy Spirit , to live in thee , for thee , and to thee , here by grace and hereafter in glory , this is my belief , O Lord increase my Faith , strengthen it , and comfort it more , and more , by thine own Spirits living , raigning , and ruling in my heart , by causing it willingly , cheerfully , and perseveringly , to walk in thy waies , doing thy will , with sincerity , integrity , and uprightnesse , in thought word and deed , both towards thee , and towards all men , for ever , and for ever . 56. He that maketh wagers , usually coveteth , if not alwaies , therefore surely its best to forbear . 57. Ah Lord , keep me from coveting any other thing than thy self , and thy holy and blessed Spirit , to teach me , lead me , direct me , guide and govern me , my heart , and affections , to walk in all thy holy waies , and to keep all thy Commandments all my daies . 58. For worldly covetings after the things of this World , keep our thoughts , hearts , memories , and affections , from seeking ( with coveting desires ) the things of Heaven , or Heavenly things . 59. Let me covet thee O Lord , ever ever , But all things ▪ or any thing out of thee never . 60. Let my Love be to love thee , my delight to delight thee , my care , O Lord , let it be to please thee , my groanings to go after thee in thy wayes , and let all my joyes be to rejoyce in thee and thy praise , and to praise thee , O Lord , my Lord alalwies . 61. Ah suffer me not in other to spend my daies , But thus uprightly to walk in all thy waies . 62. Covetings for the World , makes the affections of the heart to affect the World ; but covetings for and after Heaven , makes the heart and all the affections thereof , to affect Heaven , and the things in Heaven , with a heavenly heart . 63. Covetings for the World , makes the heart earthly ; but covetings for Heaven , makes the heart heavenly . 64. Covetings after God , makes the heart God-like , according to his heart ; Covetings after any thing out of God , or besides God , makes the heart ungodly , that is ungodlike , and contrary to his heart . 65. Couetings after the flesh , makes the heart fleshly ; or a heart in the flesh ; Covetings after the Spirit , makes the heart spiritual , yea a heart living in Gods Spirit . 66. I suppose that if a man love at times unlawfully , lusting after strange flesh , only with the flesh ; that is , desires and would their Loves with the flesh , but not with the will , and mind , which is the heart , though the flesh saith yea , and yields , if the Spirit faith nay and yields not , and doth much more ardently , and vehemently desire , and would not their Loves , then the flesh doth and would their Loves , and the Spirit , that is their inward man , would much rather have the hatred , than their loves , and hath sincere hatred and dislike to this Love by the flesh , faithfully , truly , ardently , and continually ; It is not he that sins , but sin that dwelleth in him ; for though with his flesh he serve the Law of sin , please the flesh , yet he hates , detests , and abhors the evil which he doth , and with his mind he serves the Law of God , Gods Law is written in his heart , and remains engraven still in the inner man , on all his affections . 67. As to me , I willingly most willingly would , if it might be , love none but my God alone . 68. True Lord , true it is , the outward man , that is the flesh , desireth and delighteth in the things of the flesh , because it is fleshly ; as the inner man , the heart of the soul , and the soul of the heart , and all the faculties thereof , delighteth and rejoyceth in the things of the Spirit , because it is spiritual . 69. I have no Heaven here Lord , because my Heaven is in thee ; And yet I have a Heaven Lord here , because thou that art Heaven , art here , and in me . 70. Above all keepings , keep O Lord , O Lord keep my heart , my poor heart from sin , from choosing , delighting , approving , countenancing , or maintaining sin . 71. But this is not all , no Lord no , thou knowest , it s to be thy servant , to work thy work , to do thy will ; not for my self , as for thy self ; not for my praise , applause , or honour , but for thine ; for I could not be satisfied , though I had all I would have , unlesse I do all that for which thou hast created me , and appointed me to do . 72. 'T is not , Ah 't is not , the Corn Wine and Oyl of the World , the honours , riches , and pleasures thereof ; 't is not the honey of Earth , but heavens honey , that my Soul desireth to tast and ever to feed upon . 73. If I had and were ever sure to have , all the satisfaction that ever Creature had , and I had thee not , O my God , for my Portion , as I firmly believe I have , I should and would account my self , of all men on Earth the most miserablest . 74. I would not give the part and Portion , that I have at present in my God , for all this Worlds good , for all its honours , riches , and pleasures . 75. Ah Lord ! how much nothing doth all things seem to be , when compared to thee . 76. Faith , hope , and Love in thee , and for thee , O Lord , is more worth than all things else that can be given , that is not of thee . 77. Who is able or can expresse the satisfactions of that Soul , unto whom thou hast given Love , cordial , faithful , sincere and persevering Love , to love thee . 78. Ah how sweet a thing is it to serve the Lord ? Ah how pleasant and delightsome , to walk alwaies in all his wayes , and to do all his will willingly . 79. Ah Lord , my only grief and trouble is , because I keep not thy Laws , and for that I have not regard to thy Commandments , as I would . 80. Ah that I were even as a barren wildernesse to bear no fruit for my self , and as a dry Spring to give no refreshment to my self , to my own self , that is my flesh . Ah that I were as it were , livelesse , and lovelesse , to my self , ●hat I might only live to love and adore thee , my God , my God. 81. What is my life , or my self , if it be not spent for thee , and what are all my daies ? if I walk not only , and altogether , that is , alwaies in all thy wayes . 82. We●e it not , and would it not be much better for me , that I were not , and that I never had been ? if I be not , O Lord thine , and if I live not to thee , and for thee , to thy praise , and for thine honour and glory . 83. Beautiful are all thy waies , O God , they are most , yea they are only desirable . 84. He that walketh in them without wavering , turning aside , or going astray , shall assuredly at last come to his journeys end , to his long home , to that Harbour and Haven of rest , happinesse , eternal felicity and blessednesse . 85. To think on any thing out of , or besides God , brings no true folace , joy , savour , or content . 86. But to think on him as we ought , how easily and quietly doth it dispel all other thoughts , making us to see them as they are , naked , empty , nothing . 87. Thoughts on God fill the soul with joy , delight , and pleasure , above , and , as it were , even beyond end and measure . 88. Good thoughts if they did no other good than keep out evill thoughts , were they , are they not to be accounted , prized , and valued as a great good . 89. Thy presence , O Lord , at all times filleth me with all delights and pleasures , and thy absence emptyeth me euen of all . 90. When I have thee , O Lord , I have all I would have : Ah , but when I want thee , I want all , even all that my soul desireth , that it doth love or crave . 91. As I have , and according as I have thee , O Lord God , so are my Joyes , and according as I want thee so are my sorrows and grief . 92. Thy drawing near doth not only comfort me and satisfie me , but also ravish me : But at thy departure or absence , ah Lord , thou knowst , thou knowst , how my heart quaketh , trembleth , and is full of doubts , cares , and fears . 93. I cannot , O Lord , thou knowst I cannot live without the presence of thy Holy Spirit , who is my only comfort and comforter , for when I want thee , O Lord , I want all my good things , yea , I account nothing good . 94. It is not the world that I long for , or care for ; it is not , O Lord , the nether , but the upper springs , not the left-hand mercies , but the right-hand , not the footstool , but the Throne favours , that I esteem favours and mercies indeed . 95. O Lord , my Lord and my God , do thou , I beseech thee , so possess my heart , that I man only be possest with thee . 96. O Lord , be thou pleased so to live in me , that I may only and alwaies live to thee , and for thee . 97. Give , O Lord , give so thy self to me , as I may give my self to thee . 98. When I want thee , my God , who art my all , and my only good , I want all , even all , But when I have thee , O Lord , thou knowst my heart saith , it hath all , it hath all I would have , all that it doth think on , or desire , or crave . 99. How much nothing , O Lord , is all other things to thee : And how much above all things , O Lord , art thou to me ? 100. Give me then thy self , O Lord , my Lord , and I will alwaies chearfully say , I have all , and that I desire nothing else at all ; but unless thou dost , O Lord my God , give me thy self , thy only and thy very very self , thou knowst that all things seem to me , and are esteemed by me , even as nothing , as dirt , as dung , as dross . 101. Thou knowest , O God , my God , that I cannot live without thee , and I desire only to live , to live in thee , to thee , and for thee . 102. Ah that I were dead to all things , and all things dead to me , that I might only be alive to thee . 103. Oh that all things would take themselves wings and fly from me , that I might not be kept back from flying up to thee , my God , my God. 104. In thee , O Lord , there is true rest , a rest of peace in truth ; but out of thee , O God , there is no rest for the sole of the foot of my soul. 105. I cannot rest but on thy breast , I cannot live but in thy Love , I cannot walk but in thy way , I cannot Joy but in thy day . I cannot run but unto thee , I cannot see but only thee ; I cannot joy but in thy Love , I am not well but when above . O God , my God , take me to thee , That no other I ever see ; For seeing thee I see that all , That ever was , and ever shall ; That Glorious Sun , that blessed light , That shews to go by day and night ; That giveth all things unto all That ever were , and ever shall . To thee , O God , and thy Great Name , Be ever praise , laud , and great fame ; From this time forth for ever more , Thy self , thy love , I will adore . 106. How sweet , O God , Oh God how sweet are thy Sweets ? 107. Oh happy condition to enjoy thee , O God , whatever my condition be . 108. O heavenly heart that is alwaies in heaven , meditating on thee , God , the heaven of heaven , in heaven . 109. Oh happy he that hath alwaies heaven in his mind ; that minds only heaven , and the things that are in heaven . 110. Such , ah such a heart , O Lord , who are the Lord of heaven and earth , give me , that my heart may be according to thine own heart ; yea , that my heart may be in thine , and thine in mine , that thou maiest , O Lord God , so empty thy self into me , that I may for ever and for ever be emptied into thee , and filled by thee , with thee . 111. O Ocean of all goodness , continue to shower into me the abundant showers , yea , floods of thine infinite good , even as thou hast heretofore , many , many , ah many times done , that I may rejoyce and be glad in them , as well when I have them not , and feel them not , as when I feel I have them . 112. Ah Lord , my Soveraign Lord and God , my Superiour and Supream good , the good that is only able to glad me , and to make me rejoyce ; fill me , ah fill me , O Lord , with these goods , and good things that flow out continually from thee that I may see thy goodness , thy beauty , and thy glory , as in thy Sanctuary . 113. Ah the true satisfactory soul-ravishing Joys to enjoy thee , O God , and those Joyes that thou givest ; away , away far from me all earthly Joyes , earths Joyes , for ye are but earth , and therefore no Joyes , but even false Joyes , and foolish , yea , very foolish toyes . 114 , O my soul , my soul , awake , awake , and see them , their deformity , their ugliness , their dung , and dunghil likeness to those savoury , sweet , pleasant , and delight some pleasures that thou givest out of the Garden , the Orchard , and the Fountain of pleasures that are in thy Palaces . 115. Ah how doth that heart leap and rejoyce when it enjoyes thee , O God , wholly , when it enjoys thee only ; how willing , ah how willing is it to be divorced , separated , and banished from all things , whatever , that are out of thee , and besides thee . 116. And how unwilling is it , ah how unwilling that the World , & the things of the World , should have again re-entrance there where thou , Lord , hast been , for it cooleth that warmth , it freezeth that heat , it quencheth that fire , it puts out those flames that did so warm , heat , burn and flame in the heart , that it now ( as the fire under ashes ) and as the flame in the smoak , it is not discernable . 117. How , ah how is the heart , by the World , and the things of the World , carted , as it were , away , and drawn by great force from thee O God , and thy good : From feasting at thy Table of dainties , to take , and taste , and feed on those dirtie , hoggish , bruitish , earthly husks , or earths husks , which cannot solace nor satisfie it for a moment with any true delight of taste , or enjoyment . 118. How lazie , sluggish , cold , faint , feeble , and weary is the heart when it is taken of from enjoying thee , O God , who art its all , even all its Joy. 119. When it must , ah when it must again leave heaven ( as it were ) and the delicacies thereof , of liberty , freedom , peace , rest , joy , riches , honours , and pleasures , and come down from thence , and dig and delve , hew wood , and draw water , be a slave , as it were , to its worst and most cruellest Enemie , at least not to be altogether free , and therefore unquiet , restless , sad , poor , contemptible , and full of grief . 120. How doth , ah how doth that heart that truly enjoys thee , O God , with Jacob , say trulie , feelinglie , knowinglie and certainlie , that it hath all , even all honours , riches , and pleasures , that are to be had on earth , or in heaven ? 121. How , ah how do such spurn away , kick at , and fly from all other things , as if they had poyson in the head , and a sting in the tayl , even as from monsters that have no mercy ? 122. Such , ah such a heart cannot , no , no , it cannot satisfie it self with these satisfying satisfactions , unless he be , ah unless he be alwaies , as it were , drowned in them , and swallowed up into them ; and because he cannot contain them , therefore , ah therefore he desires to be contained by them . 123. How willingly , ah how willingly would such a one be poor in the world to have and possess these ? Ah these true , indeed , true riches , and to live ever in disgrace to be thus graced , and to be made lower than the lowest of men : To be thus high and lifted up above all these high low things here below ; how willingly , ah how willingly would he still live in contempt , and be flouted , derided , scorned and scoft at among and by men , to be thus honoured by God , and honourable among the blessed ; How willingly , ah how willingly would he be ever banished from earths home , to be thus brought home to enjoy what is at home in heaven , and to feed on the unpleasant , sower bitters of losses , crosses , and afflictions ; to drink only of these sweet pleasant streams , and rivers of pleasures that flow continually and abundantly from Gods right hand . 124. This , Ah this is to be brought out of Egypt , and over the red Sea , and from his weary and long journeying in the wilderness , to inherit a quiet and peaceable possession , in that true Heavenly Celestial Canaan , flowing alwayes with Milk and Hony , for here , even here in the flesh , on earth , he enjoys such and so many joyes , as far exceed all that ever he did , or could ask , that ever he did or could think . 125. Ah Lord , rich in mercy , love , bounty , and great in goodnesse ; above , Ah much much above all that can be conceived or spoken , by men or Angels set before me ; Ah set before me alwayes on the one hand my unkindnesse , my sins , my blacknesse , foulnesse , uncleannesse , uglinesse and deformity , as I am in my self , from my self , that I may loath , detest , and abhor them , and my self for them , and because of them , that I may be driven , drawn , and whipt away from them , to thee , to hate them to love thee , to detest them to adore thee , and on the other hand , O God , my God , I may alwayes openly , and plainly see thy love and kindnesse , yea loving kindnesse , mercy , goodnesse , gentlenesse , patience , and forbearance , that thereby and therewith , I may be enticed , allured , tyed , knit , glued , fastned , swallowed up , and involv'd in thee O God , my God , so as I may never more be devorst , parted or seperated from thee , nor thy ways , but may long for to enjoy thy most sweet and only sweet , and soul satisfying presence , and Communion all my days , for without thee , and out of thee , all things is even nothing , but with thee enjoying thee , we have all things , and want nothing , and do care for nothing else , nor ask , nor desire nothing , Ah nothing else , nay cannot think of any thing else . 126. Blesse , Ah blesse me then , O Lord , my Lord , and my God , who art the God and Father of Abraham , of Isaac , of Jacob , and of all the blessed , who blessest all that are blessed , blesse , O Lord , blesse I most humbly beseech thee in Jesus Christ all my weak , fraile , and unworthy prayers , praises , desires and actions , make them a blessing so unto me , as that thou mayest delight to blesse me more and more , not for the satisfying of the flesh , but of the spirit , not of the body only , but of the soul also , not only the outward , but the inward , Ah the inward , the inward man , let me be so blessed in soul and body , as that both soul and body may ever blesse and praise thee , in life , in death , and after death , Amen , Amen . 127. Ah Lord , let me alwayes live in thee , move by thee , and have all my being from thee , that is , be all , alwayes , in all places and things for thee . 128. Let , Ah let the world , and the things of the world seem to be as they are , Vanity and Vexation of spirit unto me . 129. Let me delight in thee , O God , only in thee alone . 130. Let me always so live , as I may be alwayes be ready to dye , that whensoever I dye , I may be sure alwayes to live , that is to live Eternally . 131. In Heaven , O Lord , where thou dost raigne . Where is no grief , no losse , but gaine . 132. When that the heart is , as it were in God , or God in the heart , so that the mind doth only minde him . Ah how unwilling is it to minde the world , or any thing in the world of the world , and how willing , Ah how willing to unmind it altogether , and to forget it for ever , even for ever , and for ever , how sweetly , Ah how sweetly doth it pass the time away , when all its facultyes are imployed and feasted in the contemplation of God , his love , goodness , greatness , mercy , truth , wisdome , and Eternity ; how willingly , Ah how willingly doth it shake off , put away , divorce , and separate it self from all things of these things here below , and doth the soul of the heart rejoyce , when it is not molested with perturbations , it doth at such a time as this forget these low things , even all these high things here below , as if he had never thought on them , as if they were not , nor had never been . 133. Ah how is the heart at rest , and quiet , how calme , how peaceable , how joyful , I know not how it is , to set it forth as then it is , when it is with God , in God , me thinks I know not where it is , nor what it doth enjoy , such is its blessed and blest condition , as I know not , nor am not able to set down what condition it is , nor how blessed , it is so blessed , I know not what to call it , nor how to set it forth in that loveliness ; in that blessedness that then it is blessed with , if it then see any Object out of God , besides God , it sees it not , if it here any voyce , or words , it here 's it not , if it speaks ( yet as it were ) it speaks not , if it walk it seems to its self as if it walk not , as if it moved not , if it stands still , it seems not to know it , for even all its sences and facultyes are so much taken up and imployed as it well knows not , or as it were , cannot express about what it is imployed , at least how it is imployed , nor what it doth enjoy , such and so great are its joys . 134. And when , Ah when it must leave this sweet study , this Heavenly work , this blessed imployment , this profitable traffick , this honourable business , this glorious company , these great joyes , these pleasant pleasures , and soul-satisfying satisfactions , and converse again with the men of the world ; how , Ah how irksome , displeasant , uncooth , troublesome , yea noysome and burdensome is every other thing , every other word , every other business , every other matter , or concernment of what concernment soever it be , never , Ah never any loss seemed to him so great , never any man to his esteem , and seeming , fell from such a high condition , to such a low condition ; how willingly , Ah how willingly would he have his body in any Condition , so that his mind were alwayes imployed in minding this blessed and Heavenly , most Heavenly , and most blessed Condition ; Ah what words , what thoughts , what desires , what , Ah what gaspings , gapings , longings , hungrings and thirstings at sometimes ; and then presently , Ah presently how is he filled and satisfied , and yet knows not as it were with what , nor how , and this he calls a new birth , and a new birth indeed it is , for he is then all new , and made another man , within and without , for he is in some measure as it were like God , holy as he is holy , and pure as he is pure , for in sincerity he desires and aimes at holinesse , and purity , even at pure holinesse , and to be without spot and wrinckle , unblameable , his life is as it were even hid with Christ in God , Christ is his life , all his life , is to live in him , with him , for him and unto him , it s the end of his aime , and the aime of all his end to be his , only his , none but his , alwayes his , that he may be ever his , even and for ever to live that life , and dye that death as may bring him most glory , as may glorifie him most . In Bourdeux , Anno 1658. 1. VVE may enjoy the world , and all the things of the world , but we must not , Ah we must not joy in them so , as to make them our joy , use them we may , but abuse them in the use of them not , we may not , we may possess them , but must not , Ah we must not suffer them to possess us , esteem them good we may , but our least good , we must not , Ah not our best good , not our chief , supream , soveraign and only good , for that is God only , only God , who is all good , and all good only , in Heaven nor ear●h there is none besides him . 2. Seeking as well as finding , knocking as well as opening , asking as well as giving , is Gods free gift , for he freely giveth all things unto all that ask aright by faith in Jesus Christ , and no good thing will he with-hold from those that love him , that love his fear , and fear his love . 3. What is Hell , but thy absence , O Lord , the absence of thy love , and our living in , and continuing in sin . 4. And what , O Lord , and what is Heaven , but thy love and thy presence , O God , the continual and everlasting enjoying of thy ever blessed and loving presence , and our liberty and freedom from sin , to sin no more , but to praise thee ever and for ever , and thee only , O God , and thee only adore . 5. Grant me , O Lord God , this one thing , this one thing only , to enjoy thee , and that I may alwaies make thee my only joy , and to sin no more willingly , with my will , either in thought word or deed , but to live the life of the righteous , to and for , thine honour , praise , and glory . 6. Whose sins the Lord forgives , he forgets , whom he hath pardoned he will save , where he loves , he lives , and will ever live there in love ; those that are beloved , shall be ever his beloved , for he hath loved them ever , and will love them ever . 7. The fire of Gods Love are the fiery flames , in which all his children desire to live , for out of them they cannot live ; life is to them death , yea much worse than any death , and any death they would willingly ; Ah most willingly choose to live this life . 8. Our sitting here for Heaven by sanctification , which is holinesse , is an evident , sure , and certain token , and sign that Heaven is fitted and prepared for us ; for as without holinesse no man shall see God , so being made holy , he shall be sure to see God ; that is , to possesse him , who is Heaven , eternal life and happinesse ; where holinesse is , there God is , he dwelleth and maketh his continual abode , where holinesse abideth and dwelleth . 9. O God my God , from whom every good and perfect gift doth come , give , O give I most humbly beseech thee , in Jesus Christ unto me , a holy heart , according to thine own heart , that it may be thine , and that thou maiest delight in it to make it thy delight , and be pleased to live in it here , until thou shalt bring me to live with thee , and in thee , and to thee , and for thee , for ever , and ever . 10. What a stinking Carrion is man ? Ah what a most deformable thing is man ? when God is not with him nor in him , so much an Enemy is to himself , that he alwaies labours to destroy himself , and to all others that he rejoyceth to kill those for whom Christ died to give life , even eternal life . 11. Ah Lord , thou knowest that my Love ( through thy Love ) is such unto the brethren , that I even many times wish and desire I could empty my self , that is , what of God is in me , into them , that they might be so filled with him , as to know him , love him , fear him , choose him , prize him , and joy and rejoyce in him , and seek him and his presence , with eagernesse , hungring and thirsting , pantings , gapings and groanings , and never let him be at rest , until he hath assured them , that he is theirs and they are his . 12. Gods blessed gratious and most glorious presence , or Communion with him , is our Vintage our Harvest , our nuptial feast , our Canaan , flowing with milk and honey , our Garden of Spices , where we sit under the shadow of his wings , and his fruit is pleasant to out tast , he is all our good things , and our good things alwaies and only , all our springs are in him and from him . 13. Ah what true joy , and what great joy , hath that Soul that enjoyes God truly , knowingly , and feelingly , that saith , I know that he is mine , and I am his . 14. He must needs be alwaies full of Joy , that is filled with the Joy of the Holy Ghost . 15. Such , Ah such , receive Christ willingly and cheerfully at all times , as Zacheus did , and for his sake , are content to part with all to the poor , and to become poor , vile and contemptible , &c. and with blessed Simeon , they imbrace him with their whole heart , as their Salvation , and with Jacob say , knowingly , that they have all , and that they care for nothing else at all ; for indeed they have all they would have , that they even can desire and crave , for he is their well being , their entire satisfaction , and full and whole contentment , their joy being full , when they thus enjoy him . 16. Ah Souls labour to live to Christ , for if ye live for him , and to him , then , Ah then ye live in him , and then , ye live indeed , your lives are hid with Christ in God , and when he shall appear at his second and sudden coming in Glory , ye shall also appear with him . 17. No man is so willing , or can be , to receive Christ , as he is to give himself , witnesse his life , and his death , and his now living , continually making intercession for us ; See John 15. 16 , and 17. Chapters , none is , or can be so hungry , but he is able , and many times doth , suddenly resatiate him ; none is , or can be so empty , or hunger-starved , but he is able , will , and many times suddenly doth , fill with unspeakable joy and rejoycing . 18. Give , O Lord , give so thy self to me , as I may be ever emptyed of my self , and filled only with thee , with thy blessed , most blessed self , that I may , O Lord , be blessed in life , in death , and after death , and all I beg , in and through Jesus Christ , my blessed , only Saviour and Redeemer . 19. God gives not only space to repent , but grace to repent . 20. Repentance is from God , not from man , man of himself can do nothing that is good , no not of himself , as of himself think a good thought , all our sufficiency is from Gods all sufficiency . 21. Sin betraies us , deceives us , beguiles us , undoes us , wounds us , stabbs us , poysons us , kills us , hells us , damns us , devils us ; of God-like , it makes us Devil-like , like the very Devil ; yea to be as it were , a Devil , to love sin as he loves it , to favour it , to plead for it , to lye in its behalf , to swear falsly , that its falsity is truth , that its uglinesse is beautifulnesse , that its deformity is fairnesse , that its blacknesse is whitenesse , that its bitter is sweet , that its hatred is love , that its wiles , and deceits , are truth and uprightnesse , that its poverty is riches , that its contempt is honourable , that its ignominie is glorious , and that its Hell is Heaven , the best Heaven , yea the only Heaven , that there is no other Heaven , desirable , to be desired , loved , chosen , embraced , or sought for ; Sin Metamorphoseth the heart , and makes it like the Devils heart , unclean , unholy , filthy , abominable , detestable , tempting others to sin , and delighting and rejoyceing , when through their temptation they are overcome , and made like them , to like , love , cherish , and take pleasure in sin , and go willingly along with them , to commit all manner of sin , uncleannesse , and filthinesse , with hungring thirsting and greedinesse ; Sin shews it self to be what it is not , contrary to what it is , as light is to darknesse ; for it saies it is good , yea and the best good , the chiefest good , the only good , the superior and the soveraign good , that there is none like it , none so good , when indeed and in truth , it is nothing but evil , all evil , the worst evil , yea the only and all the evil , and basest evil , only to be detested , hated , abhorred , abominated , and destroyed , sin allures , & overcomes , but by shewing out , and putting forth false Colours , not its own , its food starves the Soul , its riches impoverisheth it , its robes shews plainly the Souls nakednesse , its beautifulnesse and gloriousnesse shews the Souls deformity , vilenesse , and basenesse , wretchednesse , and unworthinesse ; Sin is the only Hell , which racks , tears , rends , and striks through the Soul with a fiery poysoned dart , that makes the wound uncurable , only the blood of God ( man ) ( man God ) can cure it , can heal this deadly , otherwise uncurable , wound ; Sin is that intolerable burthen that presseth down into that nether-most Hell , that casteth into that Lake burning with fire and brimstone , unquenchable ; sin is fewel to that fire , so as it cannot be put out ; sin keeps alive that worm that ever gnaws and will never dye , but causeth the Soul thus to live in torments , tormented eternally . 22. O God , my God , heal me , help me , succor me , comfort me , sanctifie me , and save me , that I may appear before thee , and in thy sight , spotless and unblameable , without wrinckle , beautiful and comely through thine own comely , transcendent , beautiful , beautifulness , that I may , O God in Christ , comprehend that I am comprehended by thee , that thou livest in me , and I in thee , that thou art mine , and I am thine , that I may , Ah that I may henceforth , and for ever live in thy love , love and adore thy love , and give thee , O God , and give thee all my love , and my all , for this thy love ( through grace ) thy most gratious and free gift , in thus accounting , and makeing me lovely . 23. He that lives in Christ is a new Creature , and he that is a new Creature lives in Christ. 24. All old things are past away , and behold all things are become new . 25. His life is new , for he now loves all truth , because his love is true . 26. If he thinks or doth any evil , it is not what he would , but that which he would not , either do or think . 27. The law of God is so written in his heart , that with his whole heart , he desires to keep his whole law . 28. His joys are so great , and his rejoycings so many , that they make him even to suppose that he is in Heaven , and to believe that Heaven is in him . 29. He feels Gods love to be so true , and so truly nigh him , as he values all love besides , not worth the loving nor the thinking . 30. His soul is so carryed away aloft on this high tide on this full Sea , that he swims with ease , pleasure , delight , joy , and full contentment , against all the streams and strong Current of the worlds affections , and the fleshes delights and desires . 31. Though they were but a moment before so violent and strong , that they carryed him down , even head long , which scared and affrighted him so , as if the time of deliverance had been far off ; he durst not , Ah he durst not , presume to imagine that such a calme was so nigh at hand , sinful fleshly motions and affections , did in a manner delight him , that he even did as it were allow its raigne ( and permit ) at least would almost have conniv'd and wink'd at the beginnings of evil , though he well , Ah though he well and clearly foresaw the Consequences to be very great , and greatly dangerous . 32. But on a sudden , Ah on a sudden , how did , Ah how did all these tentations vanish away , how slighted , Ah how much slighted , how trampled on , Ah hovv much trampled on , hovv cast aside , Ah hovv cast aside , how trampled and trodden under feet , hovv soon , Ah how soon was the memory thereof forgotten ; and hoow svveet . Ah how sweet was its forgetfulnesse , delightful its divorce , and joyful its destruction . 33. And hovv willing , Ah hovv vvilling , O Lord God , thou only knowest that soul is , that thus possesseth thee , and is possest by thee to live , Ah ever to live in this possession , and to be for ever and ever thus possest by thee . 34. The worlds chief joyes , are then but meere and foolish royes ; he would not , no nor cannot give a look on them , they are so barren , so unfruitful , so empty , so sottish , so brutish to such an enlightned understanding , that he cares not to understand , nor consider what they are . 35. Ah how , how doth he wish it might be ever thus with him , and that he might be thus ever ; senceless and dead to the worlds all , and account all its all , alwayes nothing at all , nay make no account of it , no not so much as think of it . 36. When that the soul is , Ah when that the soul is thus wrapt up in Gods love , when she is thus emptied as it were into him , and filled with him , how is she , Ah how is she at rest and ease , how calme , how tranquil , how quiet , how rich , how honourable , and how refresht and delighted , how hath she , Ah how hath she all her desires , and doth not , nor cannot desire more ; Ah what peace , what felicity , and what praises , and giving of thanks , how doth she , Ah how doth she forget the evil that is past , and rejoycech in the good that is present . 37. How is the world , and the things of the world cast out of doores , and how , Ah how are the doores of all his affections opened , to let in his God to enjoy him , and to make him his all , and his only joy . 38. Ah my God , goe on , goe on my God , my God , to Conquer , Triumph , and prevaile over all the lusts and affections which are yet within me , unsubdued , uncast out , unthrone them , O Lord , unthrone them , and trample them all , O Lord all , both the great and the small under thy feet , in the greatnesse of thy wrath and fury , that they may be utterly destroyed , and never more come near me to hurt me , or destroy my poor soul , who cleaves to thee , who sticks fast to thee , who desires to hold thee , and never , Ah never to let thee goe ; Ah that I could , that I could thus live with thee , and in thee ever , and depart from thee never , O Lord , never , never , see Psal. 28. 39. Great is the goodnesse of the Lord : to those that fear his name : And to all those that keep his lawes , and delight in the same : For they shall see him with great joy , and shall his honour speak : Their joy shall be to Laud his name , and he shall make them great . 40. Oh give your selves to me saith he : and I will be your guide : And you shall in my Laws remaine , for I will you delight : To walk in them you shall have hearts : for all your joy shall be , To live to praise my holy name , the Lord of Hoasts ( saith he . ) 41. Goe forth with joy , both ev'ning and morne : and let your praise redound : Oh clap your hands and greatly joy , for that you have him found : For having him , you have that all , that mighty all alwayes : There is none else deserves like fame , as his Eternal praise . 42. O come into his Courts alwayes : and therein rest you still : Be glad and mightily rejoyce , when that you do his will : To do thy will is all my joy , and all that I desire : Ah give me grace to do it still , and nothing else require . 43. Ah great God , how great is thy love , and how lovely , Ah how lovely is thy greatnesse . 44. What have I , Ah Lord my God , what have I , when I have thee not , and what have I not , when O Lord God , I have thee . 45. How low , Ah how low are all these high things here below , to those high , most high and glorious things of heaven which the soul enjoyes even here on earth , in the flesh , when that it hath Communion with God , and enjoyes him in the Spirit . 46. Of what , and how little account and esteem , doth he account and esteem of all Companies , of Friends , Children , Father , Mother , or the Wife of his bosome , when he can , or may enjoy the company of his God , he will not , nor cannot then consent to converse with flesh and bloud , when he may , when he can by the Spirit , through the Spirit speak to God , and hear him answer him . Ah how the soul at such time is satisfied , delighted , ravished , filled , and comforted ; how quiet , how peaceable , how willing , chearful and glad to obey all his will. 47. And how detestable , hateful , loathsome , ugly , filthy , and abominable ( at such times especially ) are all lusts , all affections , worldly and fleshly , are all sins , of any rank , though never so little , though never so sweet , near or dear , he hates all , both the great and the small . 48. When that a soul enjoys that blessed blessedness of Communion with God , it will not , ah it will not have Communion , fellowship , or converse with any other Creature or thing , he will not mind any thing else , nor suffer any thing else to come into his mind . 49. He is then so stuft , as it were , and so full , filled with God , and the joyes of his grace , that he is divorced , emptied , and outed ( as it were ) of all other things , yea , all things are so much out of him , that is , out of his heart , out of his mind , out of his memory , out of his affections , his desires , his will , his love , or his liking , that his joy is augmented greatly , that they are so outed of him , for then only he saith : Now I have what I would have , yea , all that ever I did desire or crave , for my God is to me all things , and much better than all other things . 50. Ah , Lord , bury me , I most humbly beseech thee , thus in thy self , that I may be dead to all other things , to all things out of thee , and besides thee ; let me , ah let me so possess thee , and be possest so by thee , as I may only and alwaies mind thee , and have thee only and alwaies in my mind . Let love to all the pleasures of the flesh , though lawful , be low , poor , icy , cold , and frozen to me , that I may flee from them all to be heated by the fire of thy love , to live in those blessed Sacred flames , which is the life I desire to live , for out of them I cannot live as I would ; life is to me death , and death would be a sweet life , delivering me from many deaths . 51. Suffer me not , ah suffer me not , O Lord , to love any thing else , how lovely or lawful soever it may be , if it hinder or lessen never so little my loving of thee , but let me only choose , prize , esteem , and delight in thy love , and to walk worthy of it , by all well-pleasing , rejoycing , to do thy holy will with my whole heart , mind , and will. 52. Such , and so great is thy love and thy goodness , O Lord , that thou delightest to make us good , and then delightest in our goodness ; thou delightest to give us grace , and then delightest in our graces ; thou delightest to make us holy , and then delightest in our holiness ; thou delightest to make us perfect , and then thou delightest in our perfection ; thou delightest to make us obedient , and then thou delightest in our obedience ; thou delightest to make us lovely , and then thou takest delight in our loveliness ; thou delightest , ah thou delightest to make us such as thou wouldst have us to be , and then thou takest great delight in the work of thine hands , even in thine own handy-work . 53. Ah our great , most great God , how greatly great is thy greatness ! How greatly good is thy goodness ! how greatly true is thy truth ! how greatly just is thy Justice ! how greatly mighty is thy might ! how greatly lovely is thy love ! how greatly beautiful is thy beautiful countenance ! How greatly , ah how greatly sweet are all thy Sweets ! how greatly delightful are all thy delights ! how pleasant , ah how pleasant are all thy pleasant things ! with thee , O God , is fulness of all joy , unspeakable joy , and from thy right hand flow pleasures for evermore . 54. Ah the joyes , the joyes even in this worlds joyes , when God is in them , and comes with them , and when in that , therein alone , we take and make all our joy . 55. God many times is so gracious , as he takes us napping ; that is , gives us grace when we sought it not ; yea , gives us himself , many many times , when we seek him not , when we think not of him . 56. How doth he many times measure our unto us , and shower down upon us such measure of mercy , even when we never measured the sweetness , nor the greatness of what received , much less of that which we did not , of that which we could not expect . 57. Ah how much above all things is our God , even in the want of all things , of all this worlds all ! that soul , ah that soul that hath him , finds not , nor cannot find any want at all . 58. But wanting , ah wanting him , in the midst of all we have nothing , even nothing at all , but want all , even all , in the very enjoyment of all this worlds all . 59. O God , our God , thou fillest us many times so ful that we even flow over with thy fulness , even then , many times , when we see our selves , find , feel , and know our selves most emptie and many times thou causest us to bear and bring forth most fruit , even then when we think and see our selves most barren ; we have thee , O God , we have thee many times most when we think that we have thee least , and thou are nighest us when we think , ah when we think that thou art farthest off from us , such a good God is our God. 60. How much better is it to be a Lazarus , to beg at a Dives door , than be a Dives , and suffer a Lazarus to beg at our doors , and not to give him of our goods . 61. How much better is it to have nothing at all of this worlds all , then to have this worlds all , and give of it , ah and to give of it unto others nothing at all . 62. How much better is it to feed on thee , O God , and to have nothing else to feed on , than to feed on all things else , and not to taste of thee , of thine own sweet , blessed , most blessed , and most sweet self , O God in Christ , who art the souls only food by faith . 63. Having thee , O God , we are soon filled , yea , feasted and solaced with all delicious dainties : but feeding on all other things , and not tasting , O God , of thy pleasant things , they have all no taste at all . 64. O God , thou knowst I would most willingly be , ah most willinglie I would be a child , yea , a very fool in wisdom for the world , or of worldlie wisdom , for to get or keep earthlie things , to be an old man in Christ , to learn , know , feel , and keep spiritual things . Ah if I could alwaies walk , talk , and live in the Spirit , and obey the Spirit , I would account all other joyes and wisdome very toyes , and meer foolishness . 65. To forget all things out of God , and besides God , and to mind him so , as to have nothing else in my mind , this , ah this is my longing desire , and I trust it will continue in me through grace , and augment until I have all I would have , which is my Christ , my Christ , who is my God. 66. Take all this worlds all , ye men of the world , give me my God , my God , and I will never ask yours , your God : But yet I would that ye had mine , that my God were your God ; that my Portion were all your Portion also , and that we might be ever brethren . 67. Let me , ah let me be blind ( as it were ) to see beautie in no beautie out of thee O Christ , dumb to hear no voice but thine , ah the still sweet voice of thy Spirit , and senseless to feel no pleasure , but in those things , O God , as are pleasing , pretious , and dear in thy fight ; lame , so as I may not walk after any other thing but thee my God , my God , so that I may be only thine , and none but thine , at all times , and in all places , companies , and things . 68. He that hath not tasted of the sweetnesse of God , even of those sweet sweets that God giveth to Souls , knoweth it not , and therefore desireth it not ; but Ah , he that feedeth on them , and hath been resatiated with them , he finds no sweets like them ; nay all other pleasant things , unpleasant , and all other sweets bitter in comparison of these his sweet , most pleasant sweets . 69. Beeing with God , having God , enjoying God and Communion with him , a dungeon is to him a Palace , bread and water is good cheer , to lye on the ground , the earth his bed , the heavens his canopy , and the trees root his pillow , is as a bed of down , as curtains of gold , and pillow of wool ; nay in flames of fire , or on a rack , he can lye softly , and sing sweetly , so he do but hear the still sweet voyce of God speaking peace to his Soul , and bidding it to be of good cheer . 70. There is no companie like to no company , to be alone with God , with God alone ; if ever it be satisfied , it is then satisfied , to speak with him , to him , and to hear God answer him by his Spirit in love ; Ah the lovely discourse , converse , delight and joy , which makes a man not to know where he is , nor whether he be in the flesh or Spirit , he is at such times so spiritual . 71. Who can , Ah who can tell , or set forth , nay meditate what , how good , great , loving , gracious , merciful , beautiful and abundant is the loving kindnesse the kind Love of God to his children and servants ? or set forth the sweetnesse and greatnesse of his gifts of Grace . 72. He ravisheth them , he filleth them , he feedeth them , he cloatheth them , he solaceth them , he inricheth them , he giveth them such pleasures , and joyes as eye hath not seen , as ear hath not heard , nor as no heart can conceive ; this honour doth the Lord to those whom he loveth , to all his Saints . 73. He maketh them to triumph in , and over all adversity , and prosperity ; in sicknesse and in health , in all places and conditions ; he is alwaies nigh at hand to those that unfaignedly love him , and fear him , and that tremble at his Word . 74. He causeth his goodnesse to passe before them , and proclaimeth ( as with an audible voice ) that he will be ever and for ever their God , and their Guide , their Sun , and their shield , their peace , and their everlasting portion ; that he will never leave them nor forsake them , but alwaies and ever own them for his own , and so stand by them , and live and dwell in them ; that no evil shall come nigh them to hurt them , or to do them the least harm , but every thing shall alwaies work together for his own glory and their everlasting good . 75. Thus they that honour him he will honour , they that flye to him shall find succour and help , and be brought out of all dangers , for his own mouth hath spoken it , which is to me much more by much , than ten thousand thousand witnesses . 76. Ah Lord , I most humbly beseech thee , keep me so close unto thee , as I may alwaies touch thee , feel thee , hear thee , so as I may know thee by thy name , that is by thy doings , by thy gratious , most gratious dealings , by thy wonderful by thy most wonderful gratious actings in my Soul , and heart , and mind , and will , and affections , that it may be all thine , and only thine , that thou maist not only , O God , be in all my thoughts alwaies , but alwaies all my thoughts , desires , love , liking and longing . 77. Fill me , O Lord , fill me with love to thy Laws , that I may delight in them , yea make the keeping of them my whole and chief delight . 78. Fill me , O God , with thine own goodnesse , that I may be good , with thine own Justice , that I may be just , with thine own righteousnesse that I may be righteous , with thine own mercy that I may be merciful , with thine own truth , that I may be truely true , with thine own Love , that I may be lovely loving thee in truth , with thine own fear to fear thee , with thine own Faith to believe in thee , and to lay fast hold upon thee , with thine own beauty , O Lord , to make me comly and beautiful , with thine own gloriousnesse , to make me glorious , with thine own transcendent shining faithfulnesse , that I may be faithful unto thy holy Laws all my whole life . 79. Thou hast , O God , thou hast , for which I shall neve cease to laud and praise thee , promised to keep me by thine own power through Faith unto salvation , therefore I will not be afraid nor fear any power , no nor all powers what ever , whether of sin , men , or Devils ; for I know that they are all weak , and that thou art strong , they are the conquered , thou O Lord , thou art the Conquerour , they are all subdued , and thou hast , O Lord , subdued them , they are brought under , and thou rulest over them , they are thy foot-stool , and thou tramplest upon them , all their all to thee , O great God , is nothing even nothing at all , all the Nations of the Earth , are as the drop of a bucket , and as the dust of the ballance in thy sight , with the breath of thy nostrils thou art able to consume them , and turn them to their first substance ( dust ) therefore , O Lord my Lord , I will depend and rely on thee , that thou wilt do for thy servant this good , that is so great , even to make , preserve and keep me faithful unto the death , and then , O Lord then , in the greatnesse of thy eternal and everlasting goodnesse wilt give me for ever the Crown of eternal life . 80. How small a thing , how poor a thing , and how low a thing , is and are all things ? if God be not in them , and come not with them . 81. What is it to have all things out of God , and besides God ? that is , not to have him with them , in them , who is all good , and only able to make all things good unto us . 81. How poor and low are all these high things here below , the riches of the World , the honours of the World , and the pleasures of the World , to enjoy all their pleasures and their joyes ; how foolish is it ? and Ah what toys , considering their ficklenesse , shortnesse , and uncertainty ; for what is green , desirable , and flourishing , to day , is to morrow perhaps , withered , dry , loathsome , and all its beauty past away ; for who can say of any thing , or of himself , it shall be to morrow as it is this day . 82. The wicked shall not live out half his daies , and how long soever he live , they will not be half the dayes he would live , though God should lengthen them as he did Hezekiahs , for ten years , nay for a hundred , nay make his daies as Methusalems , all such a time would be but a moment , to eternity , but to live in the Love and favour of God a man shall dye never , but death shall make him live for ever and for ever . 83. What a poor , yea despicable poor small thing are Kingdoms , Crowns , and Scepters , and what else , as humane Learning , the wisdom of men , mans wisdom ; yea though a man could know more than Adam , or Solomon knew , though he could know all things that are , and that perfectly too , that are out of God , and besides God , what , Ah what were all this learning , knowledg , or wisdom , but folly , meer foolishnesse , in comparison of the knowledg of the Spirit , Spiritual knowledg , to know in Spirit and in Truth , Jesus Christ , and him crucified , to be our Christ and our Jesus ; Paul accounted all other wisdom folly to this , and so blessed be our God do I ; he desired to know no other thing , but only this one thing , no more do not I ; Let all other knowledg in me perish , so this augment and continue , I shall not , I am sure grieve , be sad , repine , nor sorrowful for its losse , come when it will come , and Ah that it were come , if God so would . 84. Thy Love , O God , O God thy Love thy Love , is the Heaven of Heaven in Heaven , there can be nothing more lovely or desirable , either there or here ; Let me , O Lord , I beseech thee never leave sighing after it , longing for it , nor desiring to enjoy it , until I do enjoy it with thy self in thy self , by possessing thy blessed most blessed self , O sweet Jesus , who art all blessings , and all blessednesse . 85. One look of Love from Christ , will make a man willingly and cheerfully , to cast aside , to cast away , all things that hinder his loving of him , though never so lovely , or lawful , near , or dear unto him ; for his Love will constrain , only to love him again . 86. But how then , Ah how then doth , and will that Soul love him , that seeth and knoweth alwaies , that he is beloved by him , he is fed with his Love , yea continually feasted with his Love , he is cloathed with his Love , all his garments are Love , his treasure is his Love , his honour is his Love , and his Love is all his pleasure and his delight , he sees his Love in all things that he sees , that he enjoys , he is continually with him , and this his sweet , amiable and blessed presence of Love , his most loving presence , he cannot be without , when he hath him not thus nigh him , he seems to want all things , and when he hath him thus , he hath all things , and wants nothing . 87. Such a Soul rowleth , dependeth , and alwaies rejoyceth , his heart is only made glad by his delightful approaches , and indwellings ; so as he esteemeth no life like to this life , of living in him , to him , and for him ; and when , Ah when all other Subjects , and Objects how loving , or lawful soever at other times , are outed of his mind , memory , heart , and affections ; how glad is he ? how doth he rejoyce , and leap and skip , and sing for joy , that he is with him alone ? that he enjoyeth him only , that nothing hinders , nor molests their sweet intercourse , their sweet imbraces , their mutual Delight , Joy , and Love. 88. Love cannot endure to be molested , when it hath what it would have , there is none so rich , so happy , so honourable as he , that is thus loved by God , and lives alwayes in his love , and is by him , from his love , made to walk worthy of his love ; for such is Gods love , that he accepteth the willing will that is in us , for the working deed , when that it is upright true , real and sincere . 89. On Christ , the King of love , the soveraign tye and chaine of love , thy love is so lovely , so shining , so transpiercing , so bright , so burning , so Conquering , so consuming that all other loves are consum'd at the very approach of thy love ; at thy comeing they flye away , they are not heeded , minded , remembred , nor thought on any more , nay to forget them all what ever they be , bringeth joy , even such joy as is unspeakable , for then the soul and body , and all the facultyes and members thereof are filled with thee , and thy joyes which are such as no tongue can tell , nor no heart conceive , thou dost so much excel , O Lord , thou dost so much excel , as thus to enjoy thee , Oh thou our Soveraigne , best , and superiour good , the soul answereth ; Ah let it thus be ever with me , let me be ever thus with thee , O Christ , with thee , with thee , let me , Ah let me never goe from thee , be absent from thee , for there is nothing in Heaven that I desire like unto thee , or in all the earth in Comparison of thee , make me but as one of thy hired Servants , that I may alwayes hear thee , see thee , and abide in thy blessed , most blessed presence , for in thy presence is always all joy , unspeakable joy , yea fulnesse of all joy that is unspeakable , and from thy right hand flowes continually all pleasures for evermore . 90. Thus is the soul wrapt up in Christ that enjoyes him , he asks , he seeks , esteems , prises , nor desires no other joyes , no other Heaven , no other happinesse , no other blessednesse , then thus alwayes to enjoy him , he is at rest , at ease , he hath all that he would have , that he can ask or crave , yea much above all that ever he did ask or think , so much is Christ above all things , and more then all things to them , and to all them , in whom he liveth in love , and loveth to live , and the soul breatheth out for more of his love , that it may love him more and more . 91. Look O man , into this Glass , and thou shalt plainly see thy inner man , the heart of thy soul , or the soul of thy heart , whether it be or not a heart according to Gods heart , or a heart according to thine own heart and the Devils , thou shalt plainly see whether thou art Carnal or Spiritual , dead in sin , or alive by grace , a faithful Servant of Jesus Christ , or a slave to thine own vile , base lusts and affections of sin and Satan , whether thou art a Member of Christs Mystical body betrothed unto him by grace , or still a Member of Satans vile body , made one with him by sin , whether or no thou hast the divine nature in thee , or still remainest in thine own fleshly , sinful , wretched nature , and this thou mayest easily see and know by examining of thine affections , what thou lovest most , prizest , choosest , delightest in , thinkest on , and esteemest most , what is most the end of thy aime , and the aime of thy end , after what thou most runnest , pantest , breathest , gapest , hungrest , and thirstest after , what is most in thy thoughts , yea what thou makest thy thoughts most , what are thy inward longings , if thou choosest all his wayes , freely , and universally , the hard and rough , to the flesh , as well as the easie pleasant and delightful , and that with pleasure and delight , and rejoycest to walk in them , and to make them , and to make them thy delight , if his yoke be to thee easie , and his burthen light , if it be thy meat and drink to do all his whole and holy will on earth , as it is done in Heaven ; if it be the Heaven that thou desirest on this side Heaven , thy earthly Heaven , thy Heaven on earth , to do his whole and holy will on earth , as it is done in Heaven ; Consider , 92. Art thou born again , not in the flesh , but in the spirit , that is transformed , changed , and made a new Creature throughout in spirit , soul , and body , in thought , word , and deed , are all old things put away , wholly and totally , cheerfully and willingly , with consent , delight , applause , joy , rejoycing , and thanksgiving , and are all things become new ; hast thou a new mind , new heart , new desires , new endeavours , new will and affections , at all times , in all places companyes and things , throughly , seriously , circumspectly , faithfully , sincerely , ardently , continually and universally , that is prevailingly against all sinful fleshly desires , lusts and affections , cost thou find all evil inclinations mortified , have they all received a deadly wound , do they all stink in thy Nostrils , as they do in Gods , and are they all loathsome unto thee , as they are unto him , and detested by thee , with thy whole heart as by God , that is in truth and sincerity of heart , and as well , and as much secret , airy , vaine foolish thoughts , that disturb thy peace , and thy Communion with God , as open sins ; so that Gods nature , divine Image and resemblance is most of all dear , pretious , and delightful unto thee , and thou labourest with tooth and naile to preserve it , with a continual heedful , watchful , careful care ; so that to do good is habitual in thee , yea as it were natural , it is all thy delight , joy , rejoycing , end , and ayme , dost thou hartily hare all the former evil that was in thy heart , loathing , detesting , and abhorring the sins of thy life heretofore , thy heretofore sins , are all their sweets become to thy tast bitter as gall and wormwood , are all their pleasures , altogether unsavory , unpleasant , and so loathsome , as thy very heart riseth aganist them , and loatheth the very thoughts of them , do they appear unto thee all , both the great and the small in their own black colours , filthy and ugly hue ; is there no one lull'd in thy bosome , hugg'd in thine arms , imbraced in thine heart , pleasant in thine eye , sweet to thy tast , or winkt or connived at , as a small one , or but as one , as a dear one , even near and dear as a right eye , or a right hand , but are they all , both great and small , known or unknown , secret as well as open , like unto thee , exceeding , yea above measure loathsome and sinful ; dost thou watch against them alwayes , and not suffer any one when he peeps in , to come in ; dost thou flye from them all , as thou would'st do from the Devil , from Hell , and from the greatest of Gods Judgments , and Eternal wrath , are they to thee as a Hell , yea as the worst of Hell in Hell , dost thou feel the burthen of but one sin , though not committed altogether willingly , or with delight , to be heavier then the whole earth , and had'st rather have all the Rocks and Mountains in the whole world to fall on thee , to lye upon thee , then one willing sin committed to lye upon thee ; and is sin thus hated , loathed , detested , and abhorred by thee , because it is sin , because it is a breach of Gods holy Laws , and divine Commandments , which are altogether all holy , just , and good , because they disturb thy peace and thy communion with God , and are contrary to thy nature in truth , as to Gods nature , and because they make thee to lose thine image and likeness of God , and Christ , and converse with the Spirit of grace , who is thy sole and souls comfort and comforter , and for that they make thee vile in Gods eyes , and disobedient unto him for whom thou art and wert created , and for whom , and unto whom thou desirest to live , to love , to fear , to honour , and to obey for ever , and for ever . 93. Art thou conformable to Christ thy head , thy husband , thy Lord , and thy King ? Doth he wholly reign and rule in thy heart , with consent , applause , delight , joy and rejoycing , and in , and over all the faculties of thy soul , and members of thy body ? Art thou holy as he is holy , pure as he is pure , and perfect as he is perfect , that is , sincere in truth , truly sincere in all thy actions and affections ? Art thou within as thou seemest to be without , and dost thou labour much more to be approved , applauded , esteemed , and honoured by God and in his sight , than by men and in their sight ? Dost thou stick only to him , cleave to him , and hold him fast , with true , faithful , sincere , ardent , continual , and loving embraces ; and choosest him only for thy choice , for thy chief Superiour , best and soveraign good , for thy heaven , for thy happiness , and for thy felicity , peace , rest , and blessedness ? Is there nothing in heaven so dear and pretious unto thee as is thy God , thy Christ , nor in all the earth in comparison of him ? Dost thou much more love heaven for God than God for heaven ? 94. Is Jesus Christ become to thee so great gain , as for his sake thou carest not what loss thou dost fustain , Temporal or Spiritual , so that thou maiest live the life of the righteous , to his praise , honour , and glory ? Thou carest not what be thy condition , nor where thy place of abode be , nor with whom , nor what be thy life , nor what thy death be , though poor , hunger-starved , full of scabs , botches , and sores , from the crown of the head to the sole of the foot , like unto Job , or Lazarus , so as there be no whole place in thee , and though thou shouldst be ( as they were ) defamed , vilified , condemned , cast out , scoffed at , mocked , lie in the dust , on a dunghill , be fed with the dogs , yea , refused what is given them , even the very Crums that fall under other mens Tables ; yea , though thou shouldst be banished , imprisoned , persecuted , scourged , whipped , tormented , rackt , torn by wild horses , consumed by fire , or drown'd in the depth of the sea . 95. Canst thou choose any of all these , yea , all these , and all other afflictions whatsoever , willingly , chearfully , and joyfully , for Christs sake , and the Gospels , rather than deny thy faith , thy hope , thy love ; rather than commit any sin , rather than do the least evil with consent , approbation , liking , or choice ? Is Christ better to thee than all things ? Canst thou truly , cordially , and sincerely say , that thou hast nothing so dear and near to thee as Christs Honour , Crown , and Glory is : And whatever be thy Portion here below of these high low things , thou canst willingly with all thy heart and will go from them all , or be content that all things be taken from thee , Houses , Lands , Goods , Kindred , Friends , Father , Mother , Wife , Children , and what else , desiring much rather by much to hold fast thine integrity , with the loss of all these , then hold fast these and lose thy love thy light , thy life which is thy Jusus . 96. Wouldst thou mnch rather choose affliction , any affliction , yea , all afflictions , Temporal and Spiritual , on body and soul , as the children of God , rather than commit the pleasures of sin for a season , rather than in the least displease thy Christ , thy Jesus , thy God , thy good , thy Saviour and thy Redeemer for a moment ; much rather by much suffer the afflictions due to sin , then sin and suffer no affliction ; for surely a Saints greatest affliction is sin , sin is the very worst of hell to him that makes God his best heaven , the heaven of heaven in heaven . 97. Dost thou feel thy heart heartily to long for the knowledge of God and all his waies , to love , fear , serve , honour and obey him ? And dost thou find that all that thou dost is nothing to what thou wouldst , and desirest and longest to do ? Thy very best is too too bad , thy most holy things are too too unholy , and all thine all even nothing at all ; thou art altogether ashamed of thy self that thou art what thou art , and abhorrest thy self in dust and ashes , accounting thy self ( as thou art in thy self ) the vilest of Creatures , the greatest of sinners , and the very worst of the worst of men . 98. And this causeth in thee sorrow , shame , grief , and astonishment , wondring that such a God should love such a man , such a worm , such a wretch , such a miscreant , such a dog , such a sinner , yea , such a devil as thou art in thy self ? Dost thou thus condemn thy self , loath and abhor thy self , and art thus truly angry with thy self , and ashamed of thy self , and of all thy doings , and marvellest how thou canst find acceptance at such a glorious Throne of grace , and gracious Throne of glory ; and that God hath had so long patience , and that he did not cut thee off long ago , and give thee thy portion with thy brethren in Iniquity , Whoremongers , Drunkards , Prophaners of the Sabbath , with the Covetous , Proud , Boasters , Malicious , Raylers , False accusers , &c. even with the devil and his angels ; and that thou dost esteem it a heaven that thou art not now in hell , giving continual glory to God in Christ that thou were not consumed and cut off long ago , and that he hath not given only space to repent , but also grace to repent , from all and every sin in thought , word , and deed , even with repentance unto life , never to be repented of . 99. And if thus thou art in sincere truth , I say , if in truth and sincerity these , or the like , be thy desires , endeavours , life , and living , end and aime , habitually , continually , and universally , then art thou what thou shouldst be , and what God would have thee to be , assure thy self thy heart is upright , clean , pure , holy , and perfect , even according to Gods own holy heart ; thou art a man in Christ , a member of Christ , and surely , surely Christ will assuredly own thee for his own , and alwaies love thee , and live in thee even as he doth in his own , as he doth to those in whom he liveth , and whom he loveth , and thy life shall henceforth be hid with Christ in God , so that when he shall appear at his second and sudden coming in glory , thou shalt also appear with him , to his eternal glory , and thine everlasting comfort , joy , and eternal salvation . 100. And therefore , O man of God , child of God , son of God , and servant of the eternal and ever living God , chear up thy self , and rejoyce , yea , I say , evermore rejoyce , for God is thy God , and thy Father , thy Portion , thy Lot , and thine Inheritance ; thou art surely his , and he is as surely thine , and Christ Jesus will be also thine all , all thine , the way , the truth , and the life to bring thee unto , and give thee possession of erernal life , life eternal , which he hath prepared for thee by his death , and is preparing thee for it by his life , for he lives to make continual intercession for thee ; the holy Spirit of grace , the Sanctifier and the Comforter is thine , he will guide thee , lead thee , direct thee , keep thee , and preserve thee unto the end , even in the waies of all holiness and righteousness , of peace , joy , comfort and consolation , which are the fore-tasts and fore-sights of eternal life and salvation , the very beginnings of the beatifical Vision of glory in glory , and of those ravishing joyes and pleasures prepared and laid up for the Just , before the beginning of the world was , which are such as eye hath not seen as ear hath not heard , neither hath it ever entred into the heart of any man at any time to conceive , being much , an much above all that we can ask or think , for there we shall ever possess and enjoy all joyes , unspeakable joyes , yea , fulness of all joyes and pleasures for evermore , even God himself , Father , Son , and Holy Ghost , who is all in all , and in all the blessed , to him alone be eternally given all Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , now , and for ever and ever , Amen , Amen . 101. None but the true children of God can truly love Gods Children , they that are his , will love those that are his , chiefly and most because they are his , and those most that appear to be his most , and those dearliest that are his dearest . 102. I will much more , more by much rejoyce in an obedient heart , to submit unto , and to do the whole and holy will of God in all cases , conditions , and places , than to enjoy the wisdom of Solomon , and all the honours , riches , delights and pleasures of the whole world . 103. Ah Lord , let my heart never be at rest untill I find that it doth most willingly , freely , joyfully , and choosingly submit , and acquiess unto all that God will , be it what it will , and to say of all things , and in all conditions , so would I have it . 104. There is surely nothing so delightful unto the heart of a true Christian , as to do the whole will of God holily and heartily , as to please him by a sincere , hearty and chearful obedience universally . 105. Ah the joyes , the joyes , the true joyes , the great joyes , yea , the unspeakable joyes , the peace the peace , the comfort the comfort , the solace , and the rest and quiet that is in the heart of him that feareth alwaies ( from love ) for it destroys all servile fear , and causeth such joy and gladness as passeth all understanding . 106. What , ah what honour is there like that , as truly and sincerely to honour God! What pleasure , ah what pleasure like that as alwaies to please God! What joy , ah what joy like that as alwaies to enjoy God! What happiness , ah what happiness like that , comparable to that , as to know him to be ours , and we to be his ! What peace , ah what peace like that , as when we know our peace to be made with the God of peace , through , and by Jesus Christ the King and Prince of peace , witnessed unto us by the continual indwelling in us of the Spirit of peace , the Sanctifier of our souls , and the Comforter of our hearts ? Ah what comfort , what comfort like unto that , as to find our selves in God , and that great good God to be in us ! What , ah what so sweet , as to feed continually on these true heavenly sweets here on earth , which are the very sweets of heaven , in heaven . 107. I do now wonder that any man hath , or can have any p●ace a moment , that hath not his peace made sure , or a sure peace made with God. 108. All other quiet , ah how unquiet will it prove in the end , that is not founded or grounded on this sure foundation , or ground of Gods love in Jesus Christ. 109. I wonder , Ah I wonder , men are not as it were continually torn in pieces , with fears , and cares , till all these fears are taken away by a lively living Faith , and their whole cares cast on Christ. 110. I wonder , Ah I wonder , that terrors do not alwaies terrifie them , that Hells torments do not affright and amaze them , until that they have a sure and certain confidence , that Christ hath redeemed them from it . 111. I wonder , yea I much wonder that any man can call any thing else a good thing , but only this one thing that is so good , even Christ's goodnesse , and that he is mine , and that I am his even bone of his bone , and flesh of his flesh , and that I am sure , he hath so loved me as to give himself for me , to die in my place and stead ; So that I am now reconciled thereby unto God , who is become my Father and my God. 112. I wonder , Ah I much wonder now , that any man can desire to live any other life , or dye any other death , than to God , and for God. 113. I wonder now , yea I now do very much wonder , that all men do not seek this one thing necessary , so necesary , to give up themselves , even all their all unto God , by good works and a holy life , to live to him only by whom they only live , and for whom only , they are and were created . 114. I wonder , Ah I wonder now , that any other life can give , or should give us any , or the least pleasure ; for thus to live in , for , and to God , is only to live , and he that thus lives , lives only , and none but such do live ; for those , and all those that live not unto God , are dead , though they be alive , yea though they do live . 115. The worst of men , and all men , and at all times , wish to dye the death of the righteous , as Balaam did ; but few , Ah few , sincerely desire to live the life of the righteous , for if they would they might , and be assured to their eternal and everlasting joy , that if they did so live , they should so die , and then so live with God , and in God eternally . 116. Ah let us then not only desire , but also earnestly labour , and endeavour so to live in this life , as we would live in the after life , when this life shall be no more , and to hate sin , and love righteousnesse now , as those do , and shall then , and as we shall likewise , if we live in God with them ; and he that so loves and hates here , shall ever live in Love for ever hereafter . 117. Let us love the Lord heartily in all things and for all things , knowing assuredly , that all things that he doth unto us , is in Love. 118. Therefore if the Lord strike me , I will rejoyce in it , because it is his hand doth it ; yea I will therefore mightily rejoyce . 119. What ever the Lord doth unto me , I will rejoyce mightily in it , because he doth it , and because he doth it unto me , therefore I know it is best for me , and I know that his end in it , is , to make me to rejoyce . 120. Strike then , O Lord , strike , strike and spare not , either on my body , or Soul , goods , or good name , when thou wilt , where thou wilt , and in what manner soever thou wilt , I am ready , most ready , and most willing to praise thee , to laud extol and magnifie thee , and to declare that so I would have it , yea that I would only have it so ; for thou knowest , O Lord , my heart , and therefore that with my heart I heartily desire to be , and have , what thou wilt have me to have and to be , thy will , O God , thy good will , and not mine , let be alwaies done , in me , and upon me . 121. I desire to live in God only , that I may only live to and for his glory . 122. To glorifie God , is true glory , the glory only which is true . 123. To possesse God is true riches , the riches only which is true . 124. To get God is to get all ; for all things else is nothing , nothing , yea nothing at all . 125. To be with God is to be free ; for all things Lord , are still in thee . 126. Thou art that all , that only all , that ever was , and ever shall . 127. I have nothing wherein to boast , but in the Love and mercies of my God , and of his mercies and Love I am resolved ever to boast . 128. He that possesseth God , possesseth all things that he would possesse , and careth not , nor asketh nor , nor regardeth not any other possessions . 129. He that feareth God rightly , feareth no other fears , how dreadful or fearful soever they be , no nor his many great fearful sins , nor death the King of terrors and fears . 130. He that enjoyeth God hath all the joyes he would enjoy , or can desire to have ; for to him , God is much more by much than all , and above all , things that can be enjoyed . 131. He that Loveth God truely and rightly , hath all that he loveth , because he loveth nothing like him , or in comparison of him , either in Heaven above , or on the Earth beneath . 132. He that pleaseth God by walking well-pleasing before him , hath , and he can desire no other pleasures ; for to keep his Laws is all his delight , and the only thing that bringeth joy to his heart , and that feasteth his Soul , with marrow and fatnesse , yea with all pleasant things . 133. He that thus giveth up himself to God , and acknowledgeth him for his all , shall have of him ( here ) as well as hereafter , much , I say much above all that he is able to ask or think . 134. He that only willeth Gods will , hath all wayes his own will at all times , in all places and conditions . 135. He that giveth himself to God , may be sure that God hath given himself unto him more sure , and therefore all that God hath is his . 136. He that would no other good but God , hath God , and therefore all good , for he that hath God sure , hath all things else sure he may be sure , for in him are all things , and from him come all things , therefore to him alone , and unto none else , be only all honour , and all glory for ever and for ever . 137. Ah what a blessed , yea most blessed Heaven is it to walk in the wayes of God , which will assuredly lead us , and bring us to the Heaven of Heaven in Heaven . 138. To possess God , we must dispossess our selves of our selves . 139. To be filled with God , we must empty our selves of our whole selves . 140. To have God , we must hate our selves , that is all , even all , that is not of God. 141. To see God , we must put out our own eyes , and not see with them , but with his eye only , only with his . 142. To feel God , he must be in us , and we must be in him . 143. To know God , we must first know our selves , as we are in our selves , then , Ah then shall we have our eyes opened to see him , and know him as he is to be known and seen , which is by faith from love . 144. To hear God , we must resolve to be obedient unto him , then shall we surely hear his sweet still voyce , even of his own spirit within us , saying , Son be of good chear , thy sins are forgiven thee , I am thy God , and I will be thy God and thy guide , for ever and for ever . 145. To fear God , is to walk uprightly in all his wayes , esteeming them all holy , just , and good . 146. How , Ah how doth the heart of a Child of God open and shut , pant and gape , hunger and thirst , grieve and groan after the goodnesse of God , which is after his likenesse , to be like him , for it cannot else be satisfied , no not with all things , not with Heavens all , or that is on the earth , for God only is all his good . 147. I had much rather by much , have the grace to please God , then the grace of spiritual comfort , rather have the grace or Sanctification , then of Consolation . 148. Let me get and keep my God with the loss of all , and I will account it no losse , I say no losse at all . 149. The world 's all is nothing , I say nothing at all , to God our all , who is only all , even all only that is , or can be desired . 150. Surely , surely , the very soul of Religion is to serve God sincerely , and heartily with our whole hearts and souls . 151. For a little , Ah for a very little which we give to God , he giveth much to us , let us not be niggards then , if we will , or desire to have him bountifull unto us , and recompence our little with his much , our small with his all . 152. No man , surely no man ever lost or repented for giving too much to God , or for doing too much for him , for every mite we rightly give , a Talent at least we shall receive , thus to love and fear the Lord in truth , is true wisdome . 153. Ah the happinesse , the unspeakable great and true happinesse to possesse God , and to be possest by him ; if then so great here , Ah how great shall it be , and will it be hereafter , if the beginning here bring such unspeakable joyes , how unspeakable will they be when begun there , where we know they will never passe away , or have an end . 154. I had much rather by much , have God with me and in me , and feel it , and know it , and have nothing else ▪ then to have him and not feel him , and have all that my heart doth or can else desire . 155. When , Ah when I am in his presence , I am so satisfied to the full , that I ask after no other satisfaction , all other things are not regarded , no nor thought on , but thought altogether unworthy to be thought on , or in the least regarded . 156. Possesse then , Ah possesse then , O God , my God , who art all my good , my whole heart , mind , thoughts and affections , that I may be all thine , and none but thine , alwayes thine , and ever thine , even wholly thine , until that thou hast made me such as thou wilt have me to be , which is holy as thou art holy , pure and perfect as thou , O God art , even in all things , in some measure like unto thee , so be it , O Lord God , so be it , Amen , and Amen . In Bourdeaux Ann. 1659. 1. IF thou art , O God , my God , I am sure thou wilt be my guide , and if thou art my guide , O God , I am sure thou art my God. 2. If , O God , thou goest with me , I am sure that all will goe well with me , but if thou goest not with me , I am sure that what ever I do will be ill with me , and for me . 3. If thou art mine , O God , if thou art mine , I am sure I am and shall be ever thine ; but if thou art not mine , so sure , even so sure it is that I am not thine . 4. If I have thee , O God , for my God , I have all I need to have , but if I have thee not , I have nothing , ( thou knowest ) of all that I desire and crave . 5. Let me then so find thee , that I may feel thee in me , and feeling , may rejoyce with that unspeakable joy , which they only feel and find , that have found thee and fed on thee . 6. Let all things else what ever they be passe away , do but thee , O God , with thine own spirit abide in me , I say ever abide in me ; and I shall I am sure rejoyce and be glad that they be all banisht what ever they be , and that it be sayed of them all they are not , they are not at all . 7. Let me then , O God my God , so have thee , possess thee , find , feel , and enjoy thee , that my heart may be alwayes upright before thee , and transform'd , and conform'd like unto thee , even according to thine own heart , holy , pure , perfect , spotless and unblameable , that thou mayest henceforth and for ever , alwayes and ever own me for thine own . 8. I love truth in all things , it is only truth that makes all things unto me lovely , for where truth is , there we may safely and truly say that God is , for God is truth . 9. Let , O God , alwayes truth abide in me , and I in truth . 10. Truth is my joy , truth is my delight , truth is my food , truth is my life , truth is to me a continual feast of myrrh , mirth , and gladness , truth alwayes gladdeth my heart , and makes it to rebound upward , to skip and leap as a Kid on the Mountaines , and as a Lamb on the Hills . 11. Truth is to me as a pretious Oyntment , an eye salve , it is a healing and a comforting to me alwayes . 12. Truth brings down ( as it were ) Heaven unto me , and carryes me up againe into it . 13. Truth speaks loud in the ears of my soul , and fills it with joy , and continual and abundant rejoycings . 14. Truth warmeth my heart at all times , keepeth the fire of love , joy and peace alive , that it never goeth out . 15. Truth is a balme to heal all sores , to fill up all scarrs , to make us without blemish , faire and beautifull . 16. Truth never grows old , but is alwayes , young , strong , and tender , it keeps us fast to him , and him fast to us , whom only we desire to hold fast , and never to let goe . 17. Truth hath power to weaken all that is amiss in us , to bring it under untill it be conquered finally , and destroyed totally . 18. Truth inflames our hearts , that they are as a fire newly kindled , which cannot easily be quenched . 19. Truth aboundeth over all , and makes us to abound likewise , so that we know both how to want and how to abound . 20. Truth inableth to goe beyond all things , for truth bringeth us home to possesse all things , even to possesse God , the God and giver of all things , who is truth . 21. By truth we are inabled to lead new lives , and to have holy affections frequent in us , our hearts being set on earth . 22. Truth is lovely , amiable , beautiful , desireable , as the finest gold that cannot be finer . 23. Truth maketh us ( unlovely ) lovely , beautiful , bright , shining , transparent and glorious , being a beame , a spark , a coale , a little light of that great light , in whom we are comprehended , but cannot , Ah cannot comprehend , for he is altogether incomprehensible . 24. Truth makes us alwayes lovely , fair and beautiful in his eyes , who can behold no falsity , no evil . 25. Truth is that mantle to cover our many infirmityes , and to make us that with bouldness we may approach that glorious Sun , and not be burnt ; that glorious day , and pertake of its glory , that will cloud and eclipse the errours that are yet in us , and make us to feel and to know that we are bound up in this blessed mantle with his hand that will take care over us and for us , that no evil any more hurt us . 26. Ah God , the God of truth , and my God , let this truth of thine never depart from me , nor I from it ; let me shine in it more and more , that I may be resplendent and glorious , alwayes shining in thy sight , that thou mayest delight to look upon me , to love me , and to honour me , making me thy delight , in and through the Son of thy love , and the Saviour and Redeemer of my soul , Jesus Christ the Righteous , let my heart be alwayes a heart of truth , a true heart , serving thee unfainedly , and doing alwayes all that I do in truth , from love . 27. When God is present , there is present all good , for all good is in God , and from him proceedeth nothing but good , he being the best , the chief and the only good . 28. Accordinglie as we enjoy God our joyes abound , increase or decrease . 29. When we possess him , whatever other things we possossess , we possess them no● , whatever else we hear , we hear not , whatever else we see we see not , whatever else we be , we are as if we were not , he being the souls all , even all that it wills , would , loves , or desires ; the soul is so glued to him , that it cannot be taken off by any thing that is either in heaven above , or on earth below . 30. Who can , ah who can recount , express , tell , or set forth the gracious , magnificent , transcendent , bountiful bountifulness of our God in Jesus Christ ; its height is too high , its breadth is too broad , its length is too long , and its depth is too deep . As it is only his own Spirit that can tell what is in his mind for our good , so it is only they , they only that possess his Spirit that can comprehend in some measure the sweet Sweets that he gives , that he powers and showers down into the hearts of his beloved ones . 31. The joyes of heaven are far above , Unto all those that truly love , Than all else be , that we do know , That we taste , that we feel , that we see . 32. Go on , go on , O God , go on , To give me thy beloved Son ; Let him be mine , let me be his , For he 's my joy , my peace , and bliss . 33. Let me in him , and he in me Be alwaies seen to live and be , Then when this all shall pass away , My soul with him shall ever stay . 34. It is unto thee , O Christ , that I come to have of thy self , thy self . 35. Let the world and devil use all their skill , I am sure my God will be with me still . 36. I am sure that God will sit and prepare me for all trials and afflictions whatsover , either before or in the trial of affliction . 37. Ah Lord , I beseech thee give me this grace , that I may desire grace , pray for grace , and prize grace here on earth , as I do and shall do glory hereafter in heaven , for I know that he that hath not grace here shall not have glory hereafter ; and the more grace here , the more glory hereafter . 38. If then I live the life of grace here , I am as sure I shall live the life of glory hereafter . 39. Me thinks it is much too low a thing for a Christian to desire any thing , either here or hereafter for himself alone . If I desire any thing here , methinks it is chiefly for other , most of all for others to refresh and comfort them . I desire to have that I may have to give ; as for my self , any condition ( I praise God ) would now fully please me , would now fully content me ; yea , I am fully perswaded that any bitter , yea , all bitters would be to me sweet , in povertie , I should find riches , in banishment libertie , in dishonour honour , in contempt applause , in being despised rejoyce ; and though I had nothing , yet me thinks I should enjoy all things . 40. My God knows how much I desire heaven , but more for his sake then for my own sake , he knoweth , that knoweth all the secrets of my heart , that with my heart and soul I love him more ( much by much ) then my self . I am so unlovely to my self , that I cannot , that I dare not love my self but in subordination to him , and for him , that I may praise him , that I may prize him , that I may fear him , that I may love him , ah that I may love him , obey him , and adore him . 41. To love God I am unfit , I am unworthy , because I cannot , ah because I cannot love him as I would , as I should . Indeed , if thus it were possible for me to love him , ah how would I delight even in my own love , and love my self , if that I had such a heart according to his heart , to love him only with my whole heart , even with a holy heart . 42. But I find my heart so dull , so dead , so cold , so benumm'd , so Icy and frozen , that there is not that heat left within me ( of love ) as I would , as I desire , and as I should have for my God , for my good , for my heaven , for my bliss , for my rest , for my peace , and for my only joy , all which is my God. 43. Ah my Love , thou art altogether unlovely , because thou dost not , and because thou canst not love as thou shouldst what thou shouldst love , and because thou lovest so much too much what thou shouldst not love ( thy self ) thy unlovely loveless self . 44. Ah Lord , my Lord , it is thee , it is thee that my soul with all my heart would love , and would if it could love none else , love none besides , in comparison of thee ; and thou knowst , O Lord my God , I desire sincerely , and would be filled with this grace of Love ; but for thee alone , alone for thee , for thee , my God , my God , who art to me onlie lovelie ; let I beseech thee all other love that is disordinate decrease , that loving these less , I may love thee more ; love thee so as thou requirest and deservest , that is , above all things in heaven above , or on earth below . 45. I know , O Lord , that thou art with me of a truth , because thy truth is with me , that is , in me of a very truth . 46. Love from God fills our hearts with sincere and true love for God , or Gods love to us fills us with love for him , his love sweetly constraineth us . 47. Ah how light , how light is that heart that is emptied of all sin , being unburdened of that intolerable burden ; for if a wounded heart cannot be born , ah then when such a heart is made whole , it must needs bring ease , refreshing , comfort , and unspeakable joy . 48. When God is in the heart it may be seen in the face , and perceived by the words that come out of the mouth ; such a lustre is on the whole man , both within and without , when the presence of God by his Spirit is within , he is surelie beautiful in the eyes of all beholders that delight and desire to behold the face of God in Jesus Christ , the very Majestie of God ( in some sort ) is on such a soul , and through the glorious light of Christs gracious face his face doth shine in the sight of God , and all good men . 49. I will make no condition with thee , O God , but only this , that is , to love thee only in all conditions as my God , and my only good . 50. Ah Lord , I most unfeignedlie and humblie beseech thee let me never taste of this bitter bitter , that is , to find any sin sweet . 51. But let all sin , even all , oh all , Be unto me as wormwood and gall . 52. Ah Lord , I humbly beseech thee never suffer the remembrance of the former pleasures of sin to please me , but let their remembrance be altogether displeasing , hateful and detestabel , and to be delivered from them ; let it be unto me as the deliverance from death , and from Hell. 53. Let the fire of thy grace quench totally the heat and fire of all and every lust , sinful , and disordinate affection , that I may henceforth burn only in the fire of Love to thy Laws . 54. The true life of God in a Christian is most of all and plainliest seen by his hatred to all evil and sin , and by his unfeigned , sincere , ardent , and continual Love to all that is good ; he loves all that is good in all , to see it though a far off ; to hear it spoken of by any whatsoever ; but to find it in himself , most of all joyes and satisfies him ; to see any evil committed , or to hear any evil spoken by any , troubles and afflicts him ; such is his Antipathy against it , that he will not give it the least hearing , or parley , no nor cast the least glance of an eie to favour it , it is abominable to him in thought , word , and deed , and in all its circumstances , even in all . And as well hath the whole man , all the faculties of the Soul , hatred to the least circumstance of all ill , as well as to the greatest ; but the degree and measure , is according to the measure or degree , or nature of the ill , but it s alike hated ( sincerely ) as well the very least as the very greatest of all . And in the same manner and measure is his unfeigned Love to all that is good ; he thanks , and praiseth , and priezth God , for good thoughts , as heartily and sincerly , as for good words , or actions , because he as plainly seeth the true Love of God in the very least particualr , as in the very gretest , And 't is the Love of God , which is his presence in Love , that makes his Soul to leap within him , with joy . When that the Soul sees his God , it sees all his good , his Heaven , his blisse , his peace , his Love , his joy , his rest his whole and only delight , contentment and comfort ; But in the most good he seeth him most , and therefore desireth to do the most good that ever was done , or is possible to be done , and therein he is best pleased , because that pleaseth his God best , and to please him is his only pleasure , all his pleasure , joy , and delight only ; it is his Heaven , and therefore he makes it his only happinesse . 55. Ah God my God , and my only good , let it be I most humbly and unfaignedly beseech thee in Jesus Christ , alwaies thus with me , that my soul may be satisfied , may be solaced , may be refresht and comforted , by thy living in me , and by my living alwaies in thee , and unto thee , to thine eternal honour , praise , and glory , for thine own glorious and holy names sake , give me this grace , that I may live this life here on Earth , until I come to live that life , that I shall after this is ended , live with thee in Heaven . So be it Lord. So be it . Amen . Amen . 56. Ah how happy , thrice happy are we , Who both tast , know , feel , find , savour , and see , That thou livest in us , and that we live in thee . 57. Empty me , O Lord of all , even of all , that I may be sit to receive , and be filled with thy fulnesse , even with thy blessed most blessed self , the Ocean and Sea of all goodnesse . 58. As long as we are full , or in part filled with World , flesh , of self , so much lesse room there is for God ; for when a Vessel is full it can receive nothing , and according to the measure its empty , it is capable to receive . 59. How then , Ah how then should we labour to empty our hearts of all that is not of God , that we may be filled only with God , with God only , and alwaies be thus empty , that we may be thus alwaies filled ; for its clear according to the measure we are empty , we are capable to receive , and we shall receive from God , of his blessed fulnesse , of unspeakable joyes and pleasures , if we are willing and labour earnestly and sincerely to empty our selves of our selves , and of all fleshly worldly pleasures and joyes , which are but meer fancies , vanities , fooleries , and toyes . 60. Ah Lord God , the Fountain and the Ocean , that can never be emptied , empty I most humbly and unfainedly beseech thee , in the name and for the merits of thy Son and my Saviour Jesus Christ , my heart of all things , even of all , what ever it be that is not according to thy heart , that is not of thee , that I may pant and gape , hunger and thirst , long , and desire , to be filled with thee alone , alone with thee , with thee , who art only desirable , and to be desired only ; grant that all the Worlds all , may be more and more unto me nothing , even nothing at all , that thou maiest be all mine , and I all thine , that I may love all things out of thee lesse , and lesse daily , and thee , O God , more and more , until I so love thee as it may not be possible for me to love thee more , that my Love may cause me so to sink into thee , as I may see my self in thee and thee in me , yea that I may be so swallowed up into thee , that I may not be mine but thine , not mine own at all , but thine own all , even all thine , Now henceforth , and for ever more , So be it Lord , So be it . Amen . Amen . 61. The greatest gift that God can give us , is himself by Christ , and then Faith to believe it ; a heart to love him and rejoyce in it , and to praise him continually for it . 62. And this will work in us unfained sincere ardent true Love , which will cast out all fear , of doubting , and work in us a true fear , not to offend or grieve him any more , seeing he hath given us himself , to make us his for ever and for ever . 63. The greatest gift that God gives man here on Earth , is , to assertain and assure him , by his own Spirit , that he hath and will give him him self , for ever hereafter , to behold his face in Heaven , and that we are his , and shall be his for ever . 64. Ah Lord God , I beseech thee augment and increase my Faith , that it may remove the mountains of my sins altogether out of my sight , that they may never shadow thy graces in me any more ; but that I may alwaies say , as now thine own Spirit in me causeth me to say sweetly , and boldly , that thou art mine , and I am thine , that so I may in all needs , wants , crosses , and afflictions whatsoever ( say ) I have enough , I shall not want , I cannot be poor , because the Lord is my God , and my Portion , for ever and for ever . 65. Ah Lord God , let me feel anew and afresh daily , what I have felt of thy Love and kindnesse in truth , and know more and more clearly that thou art mine and that I am thine ; let me be still constantly assured that thou art my Lord and my God , and that thou wilt never leave me nor forsake me , but wilt live in me for ever and for ever . 66. Let all doubts and fears be scattered , that Satan may never gather them together to molest or trouble me , that my joy may be full , that I may alwaies joy , in this thy so great Salvation , and be made glad by the light of thy countenance , shining upon me , which is better much by much , and cheareth more than any wine . 67. It is a most sweet thing to live free from all sin . 68. To see our selves as we are in our selves , and as we are in Christ ; in our selves black , ugly , deformed , loathsome , filthy and abominable ; but in Christ comly , fair , beautiful , white , clean , pure , bright , delightful and spotlesse , to see our selves in our selves darknesse , black , thick horrible darknesse ; but in Christ transparent , transcendent bright light ; to see our selves in our selves weak , but in Christ strong ; to see our selves in our selves barren , but in Christ fruitful ; to see our selves in our selves very foolishnesse , but in Christ ture Wisdom ; to see our selves in our selves lovelesse , but in Christ lovely ; to see our selves in our selves nothing , but in Christ all things ; to see our selves in our selves sinners , miserable sinners , members of Satan , heirs of Hell and eternal damnation , but in Christ , Ah in Christ our Christ , without sin , as if we had never sinned , as members of his own glorious body , and coheirs with him of Eternal Life and Glory ; thus Faith doth cause us to see our selves , when our eyes are opened . 69. I had much rather by much , have Obedience than any grace of comfort or assurance ; I had rather much by much be wholly obedient and want assurance , than have assurance , and fail in any point of obedience . 70. Ah God my God , and my only good , give this grace that I may be wholly obedient , unto all thy holy Laws and Divine Commandments ; for as thou lookest on it as the best of Sacrifices , so my Soul rejoyceth more in it , than in all graces ; for me thinks it comprehends all graces to be obedient from true sincere unfained Love. Such a one would be wholy holly , do thy whole and holy will alwaies ; for such a Soul makes the keeping of thy Commandments the only joy of his heart , and the solace of his Soul. 71. What , Ah what a sweet most sweet cordition is it to live in God only , and to see our selves in him ; for then the heart desires nothing else , nor the mind minds nothing else , nor the will chuse any thing else , nor the affections love any thing else , nor the Soul cares for any thing else , nay it rejoyceth for that it is thus divorst from all things else , an Ah , how it chuseth and desireth thus to be ever , to be ever thus , to joy only in God , and to make God only his joy . 72. The heart and Soul is then to the World , and to all the things of the World , as a man asleep , he values no more Crowns , Scepters not Kingdoms , wisdome , strength , beauty , riches , honours , or pleasures , than a stock or a stone doth , or can do ; he is so senslesse , so benum'd , frozen , icy , and cold , that he hath no sense or feeling , he is caught up above all these high things here below , and when he doth return to consider them . Ah how low , vain , and foolish , doth he account them , nay he maketh not any account of them at all , either great or smal . 73. He weeps to see that he hath esteemed them as he hath , and laughs at their folly that do chuse them for their choice , best , soveraign and chief good . 74. A Soul in such a condition saith , what have I any more to do with such Idols ; Ah that I could , faith such a Soul , ever enjoy my God so , as that all things out of him and besides him , might give me no joy . 75. Such a Soul saith , when , and whilst I have the best good , the soveraign good , take the other he that will ; I would , Ah I would with my whole heart give all to any , so I could give the thoughts of it likewise , that it might never more come into my thoughts , but that I might be so swallowed up in God , as he might only contain me , and be all my all . 76. What hath the King more than the beggar , or what is he more ? when he is asleep ( as to enjoyment ) the beggar then wants nothing of what his heart desireth , and the King possesseth nothing then , of all that he possesseth , according to the desires of his heart , they are then alike , frustrate of all things , and possesse nothing . 77. Even so it is with the Soul , nay with the whole man , when he is drawn in , drowned , buried , or swallowed up in God , he is asleep , yea dead to all things out of God , and besides God , and saith , what are all these outward , glorious , beautiful Objects , to those which I did enjoy in God ? Ah if I could , if I could , alwaies possesse these , what would I care for them ? they are to me at such times even as if they were not , in comparison of what they are at other times . I can and do now heartily laugh them to scorn , and have them in contempt and derision , my God , my God , is so good , he is so good and so delightful , as he is now become my whole and my sole delight . 78. Ah if it could be ever thus with me , I am sure I should never want any of these things that the flesh craves , not bread to feed me , not drink to refresh me , not cloaths to cover me , having and possessing the things above , and could they , Ah and could they alwaies be possest , I think none but mad men and fools , will dare say , that we want any of the things below , though we should want them all . As to me , I am sure I should not find any vvant . If I could be alvvaies , as I have been sometimes . 79. But , O Lord , I praise thee , O Lord I mightily prize and praise thee , that I am content with thy will , that is , yet to live in this Bacca , in this Wilderness , and in this Valley of tears as long as thou wilt ; yea , I am so content , that I pray heartily with my whole heart , Let thy will be done on me wholly as thou wilt , and not as I I will or would , I desire to be only , only to be what thou wilt have me to be , thine , O Lord thine , and not my will be done , untill thy kingdom come , Amen , Amen , So be it Lord , so be it , Amen , Amen . 80. To have all things , and not to have God sure , is to have nothing sure ; to possess all things , and not to possess God , is to possess nothing ; all things besides God is vanity , foolishness , nothingness , will fly from us , and leave us for ever , even then , and when we have most need of help , succour , and defence , but God will leave us never . If we be his , he will surely stand by us , defend us , assist us , and give us all that we shall stand in need of , yea , much above what we can ask or think . 81. The very least mercy or blessing , either on body or soul , which I have received from God , deserves much more praise , by much , than I am able to give unto God , though I should continually praise him , and live continually to his praise , for what am I , poor despicable I , that I should receive any thing from the hand of God! But ah how much less then from the heart of God ( in love . ) 82. I know , O Lord God , that thou hast regard to my feebleness , to make me strong ; to my poverty , despicable povertie , to make me rich for ever ; to my nakedness , to cover me with thy most glorious robes ; to my emptiness , to fill me with thy blessed , most blessed self ; to my uncleanness and filthiness , to wash me white , and to make me clean ; to my uncomliness , to make me comelie ; to my ugliness , to make me lovelie ; to my wretchedness and miserie , to make me honourable and blessed ; and to my nothingness , to give me all things for ever and for ever ; So be it , Lord , so be it . 83. Who can , ah who can measure the earth , fathom the sea , and count the stars in heaven , and yet how much more unable and hard is it to measure , to comprehend , and understand the height , the depth , the length , and the breadth of the love of God in Christ Jesus our Lord. 84. His goodness is as his greatness , incomprehensiblie great , and his greatness is as his goodness incomprehensiblie good . 85. Thy presence , O God , thy presence , makes all things that are bitter , sweet , and thy absence makes all sweet things bitter . 86. O God , ' thou givest such gifts to men , that they can see even here in the flesh ( by the eye of faith ) that which thou hast prepared for them in heaven , that Christ and all his graces and righteousness is theirs , that heaven and eternal life and glory is theirs for ever and for ever , that their sins are all pardoned and done away as if they had never been ; they see all that is to come as if it were alreadie come unto them ; they have alreadie ( as it were ) what they shall have hereafter , even all those joyes , riches , and pleasures that are in God , and therefore they rejoyce even here with unspeakable joy . 87. Faith causeth us to read in that Book that is sealed up ( our names written there ) and our sins blotted out ; Faith carries us often up into heaven , even whilst we are here on earth ; thus Faith can , and thus Faith doth , do all things . 88. Heaven is heaven , O God , because thou ra●●nest there , and hell is hell , because thou raignest not there ; heaven is all good , because that thou , O God , that art all good dwellest there , and givest out continually of thy goodness to make them all good ( and like thy self ) that are there ; hell is all evil , because that thou , O God , that art all good art not there , for hell would not be hell if thou wert ther , O God , ( in love ; ) it is thy presence that maketh heaven heaven , and it is thy absence that hell is hell ; Heaven is filled with thy smiles , therefore it is heaven , hell is filled with thy frowns and therefore , ah therefore it is hell ; Heaven is filled with thy love , and therefore it is lovely , hell is filled with thy hatred , and therefore it is hateful ; Heaven is free of and from all sin , and therefore it is heaven , hell is full of all sin , and therefore , ah therefore it is hell ; Heaven possesseth , O God , the light , that glorious light of thy most glorious countenance , and therefore it is such a most glorious light as cannot be comprehended with darkness , but hell is altogether dispossess'd of thee , O God , who art this light of heaven , and therefore it is all darkness , even black thick darkness ; Heaven hath alwaies thee , O God , who art not only holy , but holiness , who art not only wise , but wisdom it self , who art not only powerful , but power it self , who hast not only all things , but art all things , and therefore heaven is such a heaven as it is , but hell hath thee not , wherefore it is all sinful , wretched , and miserable ; heaven is heaven in heaven , yea , such a blessed heaven as it is , because thou hast , O God , blessed it , and hell is cursed , yea , cursed as it is , because thou hast cursed it from thine eternal ever blessed presence ; They are blessed , and shall be ever blessed that are in heaven , because they shall ever live with thee , and possess thee , O God , the God and giver of all blessedness , and they are cursed , and shall be ever cursed that are in hest , because they live not in thee , possess thee not , and are not possessed by thee . 89. Ah Lord God that art this heavenly heaven , this light , this glory , this most transcendent incomprehensible , glorious light , this blessedness , this full , whole , entire , compleat , and perfect blessedness of all the blessed in glory , this holiness , this love , this most lovely holiness : Give me , I most humbly beseech thee , and unto all thine , such a measure of thine infinite grace , that we may ( even here ) sink into thee , and be swallowed up by thee , receiving continually grace for grace , and be alwaies altogether fully filled with thy blessed fulness , and be for ever separated and divorced from and out of all things that is not of thee , that we may henceforth lead such holy lives in all our doings , dealings , & conversations , so that after this life ended , we may with thee , and in thee , O God , our only good , live that everlasting life of peace , rest , joy , solace , and full contentment that shall never , ah that shall never know end ; So be it , O Lord God Almighty , so be it , Amen , and Amen . 90. Ah Lord , give me this grace to hate sin , all sin , though there were no punishment due unto it , and sincerelie to love vertue and grace , though there were no reward for it ; hate the one , because it is hateful in it self , and love the other , because it is in it self lovelie . 91. O Lord , let my love be true for thee , as thine is , I am sure , for me . 92. Let my love , O Lord , be hot for thee , as I am sure thine is for me . 93. Let my love be strong for thee , as I am sure thine is , O Lord , for me . 94. Let my love be sincere for thee , as thine is , O my Lord , I am sure , for me . 95. Let my love be continual , O Lord God , for thee , as I am sure thine is , and shall be for ever for me . 96. All the things out of God , and besides God , are to a true believer but as husks , but as the shell , but as dry bones , &c. But all things in God are the pith without the husk , are the kernel out of the shell , are as marrow out of the bone ; they are truly savory and sweet , much more desirable and to be desired than gold , yea , then much fine gold , and the most pretious pearls . 97. He that is in God , and finds God in him , that is , the life of Christ within him , Christ , which is holiness , to be writ on his heart , esteemeth himself rich in the greatest poverty ; for he knoweth that all things are his , he still carrieth about with him that unspeakable treasure , that unpusible treasure , that will make him truly rich , wise , and honourable to all Eternitie , and with this riches he maketh many rich ; though such a one be despised , he mocketh at their laughter and mockings , and sincerely desires and wisheth that they had changed their estates for such an estate as will make them surely and truly for ever rich . 98. He that possesseth the riches of God ( his spirit , esteemeth the wiscome of the wise ( according to the flesh ) that is humane freshly wisdome , to be but meer foolishnesse , the treasures of the world , though it were even all this worlds treasure , to be but meer trash , and all its honours and pleasures to be but meer emptiness , shadows , outsides , nothing , and can be all fitly compared to nothing , but to nothing . 99. Let me have thee , O God , alwayes , and I will alwayes say as Jacob did when he had thee ; I have all , and I am sure I shall never lack any thing at all , for this life or the life to come , for thou art , O God , more then all , that is either in Heaven above , or on earth below . 100. He that possesseth God thus , hath in some measure Gods likenesse , which is holinesse within and without , and that bringeth true contentment , and he that is truly contented , wanteth nothing , but possesseth much more by much , than he , ( which if it could be ) should possesse all the whole world , its riches , honours , and pleasures , thus the man that liveth in God , knoweth , findeth , and feeleth , and therefore rejoyceth with unspeakable joy , and this his joy , as no man knoweth , so no man can take it from him , it is the gift of God , yea it is the gift ( God. ) 101. What , Ah what heart is able to conceive , or tongue express the joyes , Ah the joyes , the joyes that he enjoyes , that thus enjoyes God , how , how , Ah how doth he rejoyce and triumph , having got such a Victory , having such a Crown of glory such a glorious , most glorious Crown put on his head , much finer then the finest gold , and brighter then the clearest Pearl , or Diamond , thus faith makes such souls triumph without controul , they are so fully filled with those rivers of pleasures that flow from Gods own right hand . 102. Thou art , O God , thou art , and there is none else , none besides thee , God blessed for ever , give me I most humbly beseech thee , if it be agreeable unto thee , those joyes continually , that I may , Ah that I may continually fear thee , that I may continually love thee , that I may continually serve thee , and more and more , O Lord , much by much , give up my self , spirit , soul and body unto thee , to worship and to adore thee , the greatness of thy goodness , and the goodness of thy greatness , which is so incomprehensible and without end ; Ah Lord , I leave my self with thee , leave thou thy self with me ; I desire ( thou knowest ) never to goe from thee , goe not then I beseech thee from me , but let me be all thine , and alwayes thine , from this time forth and for ever more , Amen , so be it , Lord so be it , Amen , Amen . 103. the glory of my glory is , that thou hast O God created me for thine own self , for thine own glory . swallow me up so in thy self , that all things out of thee and besides thee ( O God ) who art my best good , may be swallowed up , that is consumed , that all mine may be all thine , & thee & thine mine . 105. I would much rather by much , that God should keep from me the greatest comforts , then not to see and know my failings and fallings . 106. Ah Lord , the sight and knowledge of my failings and fallings , causeth thee to have thoughts of good for me to send me comfort , by restoring me to thy wonted favour , and by giving me repenting grace , pardoning grace , and preserving grace . 107. By seeing my failings and my fallings thou pitiest me , O Lord , because I am in so pitiful a case . 108. Ah Lord , let thine eyes be alwayes open , and watch thou over me , to see me , in what case or condition soever I be . 109. I was indeed , I confess , heretofore ashamed and afraid that thou should'st and did'st see me and know me , I was so vile and filthy , and finding no true love in me for thee , I thought , O Lord , that thou had'st noise in thee for me , but that thou did'st hate me , because indeed I was altogether hateful . But now I know ( and for which I heartily and sincerely desire ever to praise thee ) that thine anger is turned away , and that thine hand is stretched out still over me , to preserve , protect , defend , maintaine , and to do me good . 110. So that what I thought was my ill , I now know is my greatest good ; that thou seest me ( O God ) that thou alwayes seest me , and I would not but that thou did'st alwayes see me , as well when I am in my sins , in my worst case and condition , as when at the very best , because at the very best thou canst see ( I acknowledge and sincerely consess ) nothing in me , that thou should'st do any good to me or for me , so bad is my very best , so empty nothing and vile is all mine all . And knowing thee now , O Lord God , by thine own sweet name of love and mercy , I am not ( I praise thee ) at all afraid , that thou see in me all my sins ( past ) because thou hast given me a free pardon for them ( present sins ) because having pardoned those , I am as sure that thou wilt pardon these , neither am I afraid of my sins to come , because I know that thou art never weary doing good , and that thou never me . Wherefore , O Lord , seeing that thou art become my Lord , and my God , I now most humbly beseech thee to look on me at all times , in all places and things , what ever my failings or my fallings be , to recover me , and comfort me as thou did'st Peter ; for I know , and firmly through grace believe , that what thou wert , thou art , and wilt be ever unto me a sin pardoning God , a God pardoning all my sins whatsoever : And seeing O God , my God , that thou art such a God as thou art , give me grace , that whatever I do , I may do it to thy Glory , for thy Glory , and never more , Ah never more willingly , wittingly , or knowingly sin against thee , in thought word or deed , but freely and cheerfully depart henceforth from all iniquity , with my whole heart and Soul , even from all both the great and the small , that I may be ever thine , and all thine , from this time forth and for ever more , Amen . 111. Thus the Lord brings good out of evil , Sweet out of bitter , and gives us ( as at this time , unto my poor Soul ) new tokens , pledges , and assurances of his old Love. 112. Ah Lord , let this thy Love and kindnesse , even thy most loving and kind Love , be alwaies had in remembrance of me , and cause me to cling to thee , to cleave to thee , to hold thee fast , and never to let thee go , and let me alwaies say , the Lord be praised , the Lord be praised alwaies . 113. Ah Lord , seeing I have so deeply and so sweetly drank of and at this thy wel of consolation , let it be in me ever a well of living water , that may never grow dry , that I may alwaies suck at this breast , to refresh my Soul , when I am a thirst . 114. I sincerely confesse , and professe , were I to spend all my daies to praise thee , that the time would be too too short much by much , to shew forth thy loving kindnesse , and thy Love wherewith thou hast loved me . And therefore my soul praiseth thee , and rejoyceth ; for that there shall be no end of that time which thou hast , O God , appointed , wherein I shall speak of and sing thy praises ; it shall be World without end , that I shall praise thee , O God , the God of my Salvation , and my God. 115. O God , let this mercy be alwaies as fire to heat me , as food to feed me , as drink to refresh me , as wine to comfor me , as cloaths to cloth me , as riches of all sorts to inrich me ; let it be to me alwaies all things . Let it not lose its worth nor fast by lying , but let it be alwaies as the honey-comb , dropping honey to revive and comfort and strengthen me , and that I never forget what a God thou art , and that thou changest not , thou art still the same God blessed for ever and for ever . 116. Ah Lord , let me never forget these thy mercies , but through grace and the presence of thy Holy Spirit , walk worthy of them unto all eternity , through the worthinesse , merits and obedience of Jesus Christ , thy only Son , and my alone Saviour and Redeemers sake , Amen . 117. Many times God is so good and gratious so merciful and loving unto us , that then , even then , when we fear we shall see his frowns , that he will frown on us when we come before him ; He , to our great astonishment and admiration smiles on us When we fear that he will strike us with the rod of his anger , he imbraceth and kisseth us , with the kisses of exceeding transcendent Love , when we fear he will be absent , he is then many times most sweetly present , surpassing much by much , all sweets conceivable , as he was at this time to me ; which Ah that I could alwaies bear in mind , that I might henceforth and forever live as I should live , to his honour and for his glory only . 118. Thus is our God good , that he bringeth us good when we fear evil , and sometimes sheweth us that his goodnesse is so great towards us , for us , that he mindeth not our evil . 119. Surely when we mind it much , and afflict our selves , and are heartily ashamed and confounded , by reason of our weaknesses , failings , and imperfections , he sheweth that he will not punish us , when we do as it were thus freely and severely punish our selves ; he knoweth of what we are made , and that we are but dust , and yet he delighteth that we love him , fear him , prise him , praise him , and believe him , and make him and his Love all our delight and joy . 220. Ah Lord , suffer me never more to requite this thy exceeding great kindnesse , with the least , or any unkindnesse ; but that I may henceforth walk before thee circumspectly and wisely , with a heedful , watchful , careful care , doing alwaies thy will , with my whole heart , mind and will. 121. When a Soul sees himself free from the Love , liking , or allowing of any sin , it see , its self in God , and how it is made partaker of the Divine Nature , that it is a little spark or beam of that glorious Light , which is pure , trasparent , bright and clear , and having no mixture , nor no cloud ; for sin only brings darknesse in the Soul , sin only is the cloud which eclypses the Light of this glorious Sun ; sin only darkens , and weakens our sight , and our knowledge , and hinders us that we do not nor cannot see our selves as we are in God , but when that sin is done away totally , that is all Love , liking , and allowance ; then are the eies of our understanding opened , and all darknesse is swallowed up , done away , and wholy and totally consumed , and we are swallowed up in to this Divine Light , by which we are made to see and know our selves as we are in God , a part , ( as it were ) of this Light , even this Light it self in some measure , it is so in us , and we are so in it ; we see our selves clear and free from all fears and cares , being delivered from them , and having obtained the fulnesse of knowledge desired , or desirable ; that is ; that we are partakers of him that is all purity , all light , all wisdom , all serenity , peace , contentednesse and rest , all passions ceasing of desiring more , for all the desires are satisfied , having this knowledge , to see our selves and know our selves to be with him , and in him , which to know , to behold , is to partake of , and this is Eternal Life in us . 122. But when the mind of man ( I mean only his thoughts ) is on any sinne , though never so smal , or never so little , if in the least measure consented unto , it robs him at that time , of all his happinesse , his sight is darkned , his eies are so dim , that he cannot look up , sin is so heavy , so devilish , that it presseth the Soul downward , to Hell , to the Devil , which plainly shews its Center , whence it is , and what it is , for the time that it is thus liked , or loved , or but connived at , it metamorphoses the Soul , and makes it instead of being God-like , Spiritual , Knowledge , Light , Purity , Serenity , Peace , Rest , Comfort , Joy , and full contentednesse , to be in some measure , Devil-like , darknesse , fear , shame , horror , confusion , condemnation , accusation , hanging , yea falling , alwaies downward , and not able in the least measure to look upward , or to hope , or to think , or to believe , this is the nature of sin , and of the man that is in sin , to be heavy , dull , faint coward , swallowing down , and giving it self up unto all fears , horribly ashamed and confounded , being darknesse , even black thick darknesse , darknesse it self , and miserable ignorance , which I take to be the greatest and sorest evil of all , to be deprived of this heavenly flower , of this heavens beauty , of knowledge , to see and know our blessed estates , of being in God , and Gods being in us , which is perfect , full , whole , and entire blessednesse , therefore the contrary ( ignorance , ) black thick ignorance , must needs be the contrary , the puddle , the filth , and excrement of Hell , in it self ( as it were ) entire , full , whole , compleat , and perfect cursednesse and misery . 123. Ah Lord God , how great , how transcendent , magnificent , wonderfully , exceeding and unspeakably great is thy bountiful goodnesse , in giving and forgiving what thou givest , and forgivest , especially unto me , despicable , poor , vile me , the first , chiefest , and greatest of all sinners , and the very worst of the worst of all men : how , Ah how my Soul doth desire unfaignedly at this time to prize and praise thee , I know that thou knowest , And Ah that I could tell and shew forth how and what thou hast at this very time done for me , in opening mine eies to see and know , and comprehend in some measure , and understand , what it is to be in thee , to partake of thee , and to be swallowed up into thee , & in a little ( though very little dark measure ) to know thee , but clearly to see , feel , and know , that I am comprehended of thee , that is , that thou art mine , and that I am thine ; Ah Lord , suffer not I beseech thee , that the ignorance which I am sure that sin brings with it , take away from me this glorious portion of knowledg , to know , and feel , and see my self in thee , and that thou art and all thine , mine ; Ah Lord , let this light of thine , which is thy self , alwaies shine in me , that by it I may be kept from the black thick darknesse , of sin ignorance and errour , and that I may not hence forth walk in those waies which lead unto such deep destruction , as to eclypse , weaken , darken , much lesse put out or destroy this glorious beam of thy most glorious light , which through thy free , most free grace and mercy in Jesus Christ , thou hast at this time caused so brightly , clearly , transparently , and fully to shine upon me : Ah Lord , let this glorious Light of thine alwaies continue in me , that I may alwaies see my self in thee , and thee in me , and know thee to be mine , and that I am thine , that thereby I may be inabled to tell of , and to set forth thy praises and that thou art such a God as thou art , and to be desired and sought after only , being only the desirable and the desired . And grant that the remembrance of this thy Love and gratious dealing with me at this time , may never be forgotten by me not slip out of my mind , but that I may alwaies have it in remembrance , that it may be as a strong Tower and bulwark against all and every temptation , that shall at any time fall upon me , and that hereby I may be made more and more able , to resist every lust and sin , whether in thought , word , or deed , to hate it , and flye from it , as the greatest , of all evils ; as the fire of Hell , and the worm of Conscience , esteeming it the very worst of the worst of the Devil . Let it I most humbly beseeth thee , O our Father in Jesus Christ , strengthen and augment my resolution and hatred against all and every sin , as well against the least of all , as the very greatest of all ; that I may more and more see all sin to be exceeding sinful , the bane , ruine , destruction , and destroyer of all good , blessednesse and happinesse . Ah Lord , hear me , and answer me , in Jesus Christ , and continue thus gratiously to go along with me , to be alwaies by me , and to watch over me , that no evil at any time , either in thought word or deed overtake me , or come nigh me to hurt me , to the end I may walk before thee with a perfect and upright heart , doing alwaies all that is right in thy sight , that thou maiest , O Lord , more and more delight in me ( the work of thy hand , and in some measure I hope , trust , and believe in Jesus Christ ) the joy of thy heart , and that thou wilt gratiously own me for thine own , and never be ashamed to be called my God ; for Christ my Soul doth and shall alwaies blesse thee , and to him , with thine own most glorious Majesty , and Holy Spirit of Grace , the Sanctifier and Comforrer , be alwaies and eternally given , Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , for ever , and for ever Amen . 124. God he waiteth to be gratious , to bring deliverance to his children and servants , as they wait for the grace of deliverance . 125. Thus is our Good good , gratious and merciful , Sympathizing with us , in our afflictions , as well as in our comforts . 126. Thus is our God a most gratious God. The God of all grace , and Father of all mercies , alwaies doing good , never weary , repenting , or standing still . 127. His fountain of Love , favour , grace , and mercy , is not only alwaies open for us , but alwaies running over , flowing out to run into us , he is abundant in loving kindnesse ; yea his delight is to be alwaies doing good , he would that we would alwaies ask , that he might alwaies give . 128. It is not possible , but impossible , to be weary speaking unto God , when that we have his Spirit , or to be weary hearing of him speak to us , by the same Spirit . 129. His words are as the droppings of honey , the sweet of all sweets , sweeter much by much than the honey or the honey comb . 130. The Soul of a right Christian , of a true Believer , doth not , nor cannot desire more favour , than to be admitted to speak freely unto God , being fitted by him , and taught by his Spirit what to speak ; for then he is sure to hear him , to speak to him again an answer of peace . 131. If it be so delightful a thing to us here in the flesh ( whilst we are as it were so far from him ) or at least seeing him far off , so darkly , his back parts only : Ah how comforting , how solacing , how transforming ? to see his transcendent glorious face , as he is to be seen , and to hear his sweet and sacred voyce audably , that we are his , and that he is ours . And when he shall have cloathed us with his own liknesse , and have made us in some small measure glorious as he is glorious ; for we shall then shine in the glory of our head Christ Jesus , putting on his glory . 132. Ah Lord God , be good unto me , and grant that through thine infinite fulness and goodnesse , I may fill others that are empty with these thine overslowings , wherewith thou hast filled me , that I may feed them with this bread , and with those dainties , wherewith thou hast been pleased so gratiously and plentifully to feed me , and that I may by communication , inrich them with this same impuisable treasure , where with thou hast now and heretofore inriched my Soul. 133. Let me have nothing , Ah Lord , let me have nothing for my self alone , but let me be alwaies ready and willing , to give unto others , whatsoever it be that thou shalt give to me , to carry to them forthwith whatever thou thy self shalt bring me , to make them partakers of all whatsoever thou shalt make me at any time , yea ( the best of times ) partaker of , that thou givest it unto me when alone , yet grant , O God , that I may esteem it as a common gift , that is , to make it common , by giving it freely , liberally , and cheerfully , not repugningly , repiningly , or repentingly , as thine , O Lord , as thine , that we may altogether go hand in hand speaking thy praises , and telling of all what ever thou doest for our Souls . 134. What ever God gives his clildren , what condition soever he brings them into , it is intended by him for their advantage and good , therefore they should alwaies rejoyce for all things ; for hight degree and low degree , for health and sicknesse , for applause , and for contempt and scorn & not to do as many do , endeavour to turn what God intends for their comforts , into sorrowing , cares , and heavinesse , and say that they are not fit for comforts and joyes , as if God knew not what were fit or fittest for them . How is it to be pitied and lamented , and God knows how I pity them , and lament for them , that thus turn his good into evil , even to themselves , and their very Souls ; that is , they labour with might and main , what in them lies , to turn his comforts into discomforts , his peace into wart , his smiles into frowns , his joyes into sorrowing , to change ( his intendments for their good ) as much as in them lieth ) unto their own hurt , should we not be glad when we see and plainly perceive that he intends to glad us , and rejoyce when that he intends to fill our cup full of joy , shall we say ( Ah God forbid ) shew me not Heaven yet , give me not a foretast or a foresight of it yet ; leave me thus alone , and come not , O God , so nigh me with thy comforts ; for thy smiles , and thy most lovely and gratious presence overcome me . I would rather thy absence , and thy frowns , for a little space . What , shall we be sorry for that God is so good unto us ? and say , that he doth us too much good ; how dare any man choose any condition for himself ? how dare any man presume to think , that he knoweth what condition is best for him , and be so bold as to say , that a contrary condition to that which God gives him and sends him would be better for him ; as if God knew not when best to fill us with joyes , and when with sorrows , and when to take the one and the other from us . If he sends me alwaies joyes , I will alwaies rejoyce , and if he fill me alwaies with sighing and sorrows , I am sure he will fit me for that condition also ; and also in it to make me to rejoyce : Let the Lord do unto me alwaies what seemeth him good , what he will , not what I will ; his will not mine be done , now henceforth and for ever more Amen . 135. Deal with me , O God , the God of my Salvation as thou pleasest , let the Issue of all things be as thou wilt , only give me grace in all things to walk uprightly before thee . 136. If we have , O God , so much cause to serve thee for what we have already received , how much more for that , O Lord , which thou hast promised , and which we know thou wilt surely give us . 137. Ah Lord , let me cling to thee as a sucking Child doth to the breast , for 't is from thee that I can only suck the milk of consolation , nourishment , strength and comfort . 138. T is thee in us , and us , O Lord in thee . That doth from all sin ever make us free . 139. O Lord , the Heaven of Heaven doth not contain thee only , but thou livest also in the lowest hearts of thy Children , as well as in the highest Heavens with thy Servants , Abraham , Isaae , and Jacob. 140. O Lord , thou knowest that I am content and willing too , to loose much ( as to my self ) that I may be able to give a little unto others . 141. I would rather write a little for others sakes , then hear much for my own sake only . 142. This losse I have often had , and yet I desire rather much by much , to be alwayes a looser then a gayner , being more others ( for the most part ) then mine own , for in some measure ( and for which I desire Eternally to praise thy name ) I have what I would have , and I am sure I shall never loose it . 143. Ah how glad am I when I can glad others , thou , O Lord , knowest the great joyes I have , when thou art pleased to use me as a means to make others to rejoyce . 144. When , O Lord , thou fillest me , and then emptiest me ( as it were ) into others , I account it not emptying but overflowing . 145. So that by my loss others might but gaine . I care not what loss soever I sustaine . 146. When , O Lord , thou speakest to the heart , thou preparest , that is , makest the heart fit , to speak fitly and preparedly to thee . 147. Thy tongue , even thine , O Lord , maketh our hearts and our hands , as the pen of a ready writer , alwayes ready to speak or to write . 148. Thy graces , O Lord , many times flow into our souls as the full Sea with a high tide , loftily and sweetly . 149. But Ah , how is the soul beneap'd and muddy , having no pleasantnesse , when the ride of thy presence is gone out . 150. Return , O Lord , return , return unto me to fill me , that I may ( at least ) be as often filled with thine overflowings , as emptyed of them by mine own out-goings . 151. Ah that I had thee so , O Lord , as I might alwayes have thee , possess thee so , as I might alwayes joy in these sweet , pleasant and delightful enjoyments of thy blessed , most blessed presence , which only comforts and contents me . 152. Thy presence , O God , thy presence , thy presence is much more esteemed by me by much , then life , and sweeter ten thousand times ten thousand , then the Hony-Comb of any pleasure , more desireable then the finest Gold or most pretious Pearls , and to be prefer'd above many Rivers of Wine and Oyle . 153. Heap upon me , O Lord , I beseech hee heaps upon heaps of these thy favours , and cause these thine overflowings to cover the banks of my barrennesse and filthynesse , that I may be comely and pleasant in thy sight and esteem . 154. Fill me , O Lord , I beseech thee so full , as that I never grow empty againe of thy grace and goodnesse , of obedience and love . 155. Warm me , so that I never grow cold againe , but let this heat of the fire of thy love , burn and consume all the cold Winter frost of the weeds and roots of sin and Corruption , that my soul may be as a pleasant garden for thee , ' O Lord , my King , and my God to take pleasure in . 156. Thou hast , O God , thou hast thou hast , in a very great measure , Turn'd the Mountains of my sins , into a Valley of pleasure . 157. God is my God , and therefore he will be my God alwayes , so whatever temptations fall on me , I will not fear them , for God who is my God , is stronger then all , and his love is above all , either in Heaven above , or on earth , or Hell below . 158. He that truly loves all good , must truly hate all evil , for love to good produceth alwayes in all , hatred to evil , for there is a contrary to every thing , as light is contrary to darknesse , therefore loving the one ( good , ) we must and can do no other then hate the other which is the contrary ( evil . ) 159. Having our eyes opened , our understandings enlightned , we then see sin in its colours , 〈◊〉 it is in it self sinful , and therefore we must hate it and we can then do no other but hate it , wtch perfect , which is sincere hatred , not only leave al● sin , but heartily , unfainedly , and sincerely with our whole hearts , hate all sin , and loath all sin , being changed and brought out of darknesse , which is from sin , into the marvelous light of the knowledge of the love of God , we cannot being cloathed with his nature , loving what he loves ( holinesse and Righteousnesse ) but hate what he hates , which is all sin and wickednesse , having put Christ Jesus on , we must put the other off , the world , flesh , and Devil , and all their works , sticking to Christ ; and holding him fast , we must and will , and can do no other still , then let goe our hold to all things out of him and besides him , for according as our love is to the one , so our hatred will be , nay is to the other , they being contraryes and opposite one unto another . 160. He that truly loves the wayes of God , which is Righteousnesse , must , doth , and can do no other then hate the wayes of the Devil , which is sin , we cannot serve two such Masters , it is impossible to love two such Contraryes . 161. By our true , sincere , and unfained hatred to the one , we may see and be sure of our unfained , sincere , and true love to the other , and if we thus love truly all good , we love God truly , which ought and should assure us that we are beloved of God , yea that we are his beloved , through Jesus Christ the truly beloved , whom he doth and ever will love truly , & us in him , for his love is not yea & nay unto us , but yea , & in Christ yea and Amen . 162. He that hath thee , O God , hath all , and therefore he that wants thee wants all , though he wants nothing else at all . 163. He that possesseth thee , O God , possesseth surely the best possession that is or can be possest . 164. He that knows thee , O God , hath perfect knowledge , for none doth or can know thee , but from and by thy holy spirit of true wisdome and knowledge , all knowledge and wisdome else , to this is meer foolishnesse . 165. When we are in thee , O God , we are truly free , free from all evil , and filled with all good , for all good is in thee , and comes freely from thee , as the Rivers from the Sea. 166. Wash me , make me clean , O God , in and by Christ , that I may be pure in thy sight , even as gold well refined , without any dross or mixture , perfectly pure , pure in perfection . 167. By giving , we receive , that is , when our hearts are drawn forth sincerely to give what God hath given us , ( I mean of spirituals ) God gives us what we would have , yea and much above what we did ask or could think . 168. When thus we beg for others , to have , that we may have to give ; Ah how good , gratious & bountiful is the Lord unto us , in giving of us according to our hearts desires , even the very desires of our hearts . 169. When thus we desire grace , to impart it unto others , how agreeable unto God are our desires , how , Ah how doth he regard us , & reward us . 170. When thus we are beggers for others , God maketh us rich with the treasures of Heaven , with that true riches which will make us rich for ever , which is grace here , and glory hereafter . 171. When thus we mind others good and welfare as our own , making their case ours , sympathising with them , both in their good and evil , in their present and future happinesse , then we shew forth that we live in God , and that God liveth in us , for where true love is , God is , for love is God , and God is love . 172. When we feel want in our Brethrens wants , and are filled with what they are filled ; bearing their burthens of grief and sorrow with them , it shews that we are of one heart , and of one mind , that we are Brethren , if we have thus compassion one of another . 173. And when we make their joyes our joyes , it shews plainly that there is one spirit in us , even the spirit of the love of God ( which is Christ Jesus our Lord ) who leadeth us in his paths , and teacheth us to practise what he hath commanded us , and his Children we are whom we obey , whether of sin unto death , or of Righteousnesse unto life . By their works ye shall know ( as God ) who are his . 174. When thus we are unto others what we are unto our selves , it sheweth plainly that we are members of Christs mystical body , and that he is our head . 175. When thus we agree and sympathise in one anothers honour and dishonour , sorrows and joys , we shew forth that we are not two but one , and this oneness sheweth also , that we are one in Christ , that he liveth in us , and that we live in him , that he is ours , and that we are his . 176. And when Christ thus owneth us for his own , we may be sure that when he cometh at his second and sudden coming in glory , we shall also appear with him , and be made like him , glorious as he is glorious , though not so glorious . 177. He that thinks any thing more worth then Christ , is not worthy of Christ. 178. He that would not willingly loose all things for him , and for his sake , shall never have him , not of him partake . 179. He that holds any thing dearer then Christs love , shall never partake of his love . 180. But he that loveth him above all things beyond all things , and more then all things , may surely say that he hath all things , for as Christ is above all , God blessed for ever and for ever , so he is all in all unto all those that truly love him . 181. So sure as we would , that he did love us ; so sure it is that he doth love us , and more surer much by much , and so much as we would that he did love us , so much he doth love us , and yet much more by much , and so strongly , and continually as we would that he did love us , so doth he , and so will he , even unto the end , for there is , nor never shall be any end of his love , he will love whom he doth love , world without end , for ever and for ever . 182. So sure as we are Gods creatures , so sure is he our God , and so sure as he is the Father of all mercies , so sure is he our Father ; and therefore sure it is that we are his dear children , and therefore surely he will be ever unto us a most loving and merciful Father ; delighting to do us good , and to make us his very delight , in Jesus Christ , out eldest Brother , blessed Saviour and Redeemer . 183. O Lord , I have no good in me but what comes from thee , I say none at all either great or small . 184. From thee , O Lord alone , I have all that I have , therefore me and all mine , I confesse and acknowledge is all thine . 185. How weary , Ah how weary am I of my self ? and yet not so weary as I would be , because I keep not thy Laws . 186. How loathsome , Ah how loathsome am I to my self , and yet not so much by much as I would be ? because I love thee not , O God my God , as I would , and as I should love thee . 187. That God is what he is , is the greatest and chiefest joy of all those that love him , fear him , know him , and have given up themselves unto him . 188. The presence of God ( which is Communion with him through his Holy Spirit ) is the feast of fat and pleasant things , yea the Feast of Feasts unto that Soul , and every Soul that hath truly tasted of him . 189. In his presence is all joy , unspeakable joy , and from his right hand flow continual pleasures for evermore . 190. The good , and the only good that a soul in God desireth , chooseth , longeth for , and panteth continually after , being ever hungry and a thirst to enjoy , is , in some measure to be like him in all things , alwaies to be conformable unto him , to put him on , and that he may never put him off . 191. The goodnesse of God , is suc ah souls only goodnesse ; the glory of God is such a souls only glory ; the honour of God is such a souls only honour ; the wisdom of God is such a souls only wisdom ; the riches of God is such a souls only riches ; and the love of God is such a souls only love , God being only his , his only good , his only all in all , alwaies : All that is Gods , is dear and near unto him , yea is his dearest and his nearest of all things , either in Heaven above , or on Earth below , his cause such a soul makes his , and his truth and waies he is so wedded unto , as he only joyeth in the remembrance of them , and for that he is by his Holy Spirit thus strictly wedded unto them , having chosen them for his Love , his delight , his refreshings , and rejoycings , having his heart in some measure according to Gods heart , and his mind according to the mind of God. 192. All that is in all creatures , both in Heaven above , and here on Earth below , is from God , all their strength is from his strength , all their Power from his Power , all their might from his might , all their wisdom from his wisdom , all their love from his love , and all their lovelinesse from his lovelinesse , all their goodnesse from his goodnesse , and all their greatnesse from his greatnesse , all their riches from his riches , and all their peace from him who is the God of Peace ; All their rest from him who is their rest , all their joy from him who is the God of Joy , all happinesse , felicity , and blisse , from him who is all happinesse in himself , and is his own felicity and blisse . Thus from Gods all , all Creatures , Saints , and Angels , have their all , and therefore they return unto him alwaies , as all due is , all Honour , Glory , Power , Might , Majesty , Dominion , and Thanksgiving , for ever , and for ever . 193. Ah God , how great is thy greatnesse ? how good . Ah how good is thy great goodnesse ? how deliciously sweet is thy sweetnesse ? how lovely , Ah how transcendently lovely is thy lovelinesse ? how beautiful , Ah how beautiful is thy beautifulnesse ? Who , Ah who is a God like unto thee our God , abundant in lovingkindnesse , alwaies doing good . 194. Ah most gratious , and most glorious Lord God , full of all grace and all glory ; thou art all fulnesse of all blessednesse , all the blessed are all blessed in thee , even from thy ever blessed blessednesse . 195. The Lord would not give me the World at full , till he had first fully given me Heaven , to the end that I might not love what I should not , but what I should , that I might not love most the lesse , but the most ; that is , having the true knowledg of the worth of heaven , I might chuse it , prize it , love it , and make it my whole choyce , delight and love ; for if the Lord had first given me my fill of the World ( I should doubtlesse ) have satisfied my self therewith , and rested on it , and sought only after it , and not have minded Heaven , nor the things in Heaven ; I should have made these low things here below , the highest things in my esteem and choyce , and sought no other Heaven than thus to have lived on earth possessing earthly things . 196. But now blessed be God for his goodness , though I have earthly things in abundance , I esteem account and prize them , but as the things of earth , even as durt dung and drosse , compared with the things of Heaven ; yea with those things of Heaven , that God giveth here on earth to those that love him ; for he that hath seen , that hath tasted , and that knows the one and the other , must needs acknowledge , confesse , and say , Ah how low are all these things here below , when compared with the things above , they are all even nothing at all , empty , poor , despicable poor low things . 197. The Lord would not suffer me to possess the things of the flesh first , ere he had feasted , resatiated , and satisfied me with the things of the Spirit , with Heavenly and Spiritual things , that I might be able to make a fit choice , to chuse fitly , and now he alone knoweth my desire , my choyce , my aime and my end . Let him do all that seemeth him good , his will , and not mine , be done . 198. Ah Lord , make me more and more by much to hate all evil , because it is evil , altogether hateful , and therefore to be hated . 199. But Ah Lord God , let me much more by much love all good , because it is good and only lovely , and therefore only to be loved . 200. Let me hate all evil , because it is not of thee O Lord , nor from thee , nor according unto thee , but contrary , yea altogether contrary unto thee , and therefore hateful , only hateful , and to be hated only . 201. But let me , Ah Lord , let me love all good and in all , because it is from thee , O God , because it is of thee , and according unto thee , and therefore lovely , beautiful , desirable , and to be only loved . 202. Let me love only that , O Lord God which thou lovest , and hate what thou hatest , and as thou lovest and hatest both the one and the other , that is , alwaies , and for ever and for ever . In Bourdeaux , Anno 1660. 1. THe happiness of a Christian in this World or in this life ( he makes , as to me ) to be strength against all sin , even against all , both great and smal , against the lust of the eie , the lust of the flesh , and the pride of life , that he may totally overcome and alwaies , all sinful , worldly , fleshly lustings and affections , so that he commit not consent unto , no evil at all , either great or small , but serve the Lord continually in sincerity and godly simplicity , by all his thoughts words and actions , doing all good alwaies , that is possible to be done , at least , in his choice , will and desire . 2. The comfort of a Christian in this life is in purity and holynesse of heart , mind , affection , and thoughts , endeavouring alwaies with might and main , to his very utmost , that he be not carried away with vain , foolish , fleshly thoughts , cogitations , inclinations , or affections . The more Spiritual , holy , heavenly , and the more perfect he is , the more of the Divine Nature he hath , the more of Heavens beauty , glory and happinesse is in him ; the more he hath of the glorious , beautiful , and ever blessed impress of the Image of God in him , which shines forth unto his understanding comprehension and reason , so irradiously and brightly , that he is comforted , delighted , and refreshed , with the very joyes and bliss in glory , he is made partaker of those very joyes ( though but in a small measure ) that the Angels and Saints enjoy in Heaven ; for such a soul possesseth God , and his glory , and happinesse as they do ; the difference only is in the measure , or quantity , and not in the certainty or quality , the Saints cup in Heaven is full to the brim , when given them , and they drink deep of those pleasures and joyes which are at Gods right hand . But we indeed here , have but a sip , a tast and away , they indeed enjoy these joyes alwaies without the least intermission . But alas our enjoyment of these joys , are short , but a very little moment , we cannot so comprehend as they do how they are comprehended , we see but darkly and know but in part , however it is the same that they see and know , and so are all things ours as well as theirs , both things present and to come ; for God being our God , we have as much as they have , he being our Portion , theirs is not , nor theirs cannot be greater . 3. Thus is a Saint on Earth perfectly , substantially , & effectually in heaven , though on earth ( at times ) and sees and beholds things there , as they are ; for a Saints heart which is his better part , and greatest part , is alwaies in Heaven , though his body be on Earth , his affections are above and burn in the fire of Love ( alwaies ) for the things that are above , purity , holinesse , and love , his Meditations and desires are on his God , in his God , and for his God ; and thus he dwelleth in God , and God dwelleth in him , which is the sole entire , and compleat comfort and joy of his life and soul , even as it is theirs that enjoy and possesse God in Heaven . 4. Put these two together , a Christians happinesse and a Christians comfort ; for they cannot be separated , yea there is such a onenesse in them , as though they be two , yet they seem to be but one ; true one man may abound more in one of them , and the other in another . Now I am sure that there is not the man alive , nor never will live , that knows the sweet , the worth , and the excellency of them , but will confesse and say , that such a man is the only happy man , the comfortable man the peaceable man , the rich and the honourable man ; Ah man , man , who ever then thou art that shalt be brought by Providence , I mean the Spiritual and most favourable Providence of God to peep here into ; I pray thee , endeavour to pry and look into this perfect Law of Liberty more fully , more clearly , more plainly , than yet thou hast , and thou shalt find what I have exprest , thy self to be even in Heaven , and Heaven to be in thee , though thou art on Earth , to be in God and God to be in thee , which is both men and Angels only good , bliss , happiness , comfort joy and rest , which good Lord for thine only holy names sake in Jesus Christ I most humbly beseech thee cause me more and more to know , to feel , to love and long after , and that it may be my only imployment to find out this incomparable good , this wisdom of wisdom , those joys of all joys , the only true and satisfactory , and to be desired , esteemed , and rejoyced in . Let me then , O God my God , I beseech thee be sequestred from all things that tend to please , satisfie , refresh , solace , content or delight the flesh ; for I earnestly would , O God , if thou so wilt , that thou wouldst alwaies be all mine all , ( for thou alone thou knowest ) O God my God , art only able to satisfie the ambitious and exorbitant covetous desires of my mind , heart , and soul ; for it hanckers and hangs on thee , as thou knowest continually ; let me have thee , O God , let me so have thee , as I may find and feel , that I have nothing else , what ever else I may have . Let me be swallowed up and consumed in thee , yea let me I most humbly beseech thee , be as it were dead and senslesse , to all things out of thee , and besides thee , and give me grace , that I may so live to thee here , that I may ever live with thee he easter , as there , so here , to blesse , praise , magnifie , laud , honour and extol thy holy ever holy , most blessed , most great , most gratious , and most glorious name . So be it Lord , So be it . Amen . Amen . 5. A Christians life should be ( me thinks ) but a good thought , that is , alwaies thinking of God for good , or at the most but as two thoughts , one of Gods Goodnesse , Love , Mercy , and Kindnesse ; and the other of our own desparate badnesse , unkindnesse , ingratitude , and misery . Thus even thus ( me thinks ) we should alwaies be , all the day long , all our daies , unto the very end of our lives . 6. According as is our Spiritual warfare ( within us ) so is our peace , if there be an universal warr in all the faculties of the Soul , and members of the body , against all sin , then and only then do we enjoy peace , true peace , full peace , and perfect peace . Wherefore make first a Covenant with thine eies , that they gaze not abroad , not look irregularly , or wantonly . Secondly , with thine ears , that thou take no pleasure , but avoid to heir all vain , idle , foolish , or sinful talk . Thirdly , with thine hands , that they touch no unclean thing , that is , that they serve not as an instrument ( at any time ) to do any evil . Fourthly , with thy feet , that they carry thee not to do the thing at any time , that is not altogether right in Gods sight and esteem . Fifthly , with thy tongue , that thou speak not vainly , lightly , idly , foolishly , hurtfully , slanderously , or sinfully . But that which shall honour thy God , edifie thee here , and comfort thine own soul , and give thee joy in the day of the Lord Jesus Christ. Sixthly , with thy mirde , that thou mind only the things of God , and what are according to his mind . Seventhly , with thy heart , that thou love not , seek not , choose not , prize not any other thing , than what is according to Gods heart . Eighthly , with all thy affections , to love what God loveth , and to hate what God hateth , and as he loveth and hareth them in sincerity and truth continually . Ninthly and lastly , but not the least , with thy thoughts , to suffer no evil , vain , Idle , foolish gadding worldly affection to settle it self there a moment , keep out all things thence , but thy God , and the serious thoughts of his goodness , and of thine own badness , of his mercy , and of thine own misery , of his Heaven , and of thine own Hell , of his glory , and of thine own shame , of his beauty , and of thine own deformity and ugliness , of his light , and of thine own darkness , of his fulness , and of thine own emptiness , of his fruitfulness , and of thine own barrenness , of his power , and of thine own weakness , of his Wisdome , and of thine own foolishness , of his Patience , and of thine own frowardness and pevishness ; in a word of his riches , which is above all , over all , and more then all things much by much , either in Heaven above or earth beneath , and of thine own despicable poverty and nothingness at all , only a sinful nothing , or nothing but sin . 7. IS thus thou endeavourest to keep out all things ( but God and his wayes ) out of all thy thoughts alwayes , thou shalt I promise thee live such a peaceable , quiet , comfortable , sanctified , holy blessed life , as is unutterable , unexpressable ; for as thy thoughts are , so will be thy comforts , or discomforts , thy joyes and rejoycings , or thy reproaches and bewaylings . Do thou thus draw near to God , and thou shalt find him , and feel him , and perceive him , and see him to draw near unto thee , by his graces here , which will bring thee to possess himself , his Heaven and his Glory for ever hereafter . 8. God doth not give us such a measure of grace here to free us altogether from our Corruptions , infirmities and failings , for these two ends ( as I conceive ) first , that we be not lifted up above measure , as we should be , and think our selves to be something , and that we are cloathed and rich , and full ; God knoweth that it is better for us to see our Poverty , nakedness , and emptiness , that we may be Inheritors with the Saints in life of all the promises , both of things present and to come . And not to be shut out of them with the evil Angels , and have our Portion in the Lake of fire and Brimstone world without end . Again , secondly , If thus we did live at our hearts ease , alwayes without temptations , failings or falls ; we should surely with Peter , foolishly make Tabernacles here , and not care for any other Heaven ; for indeed it would be a Heaven . But not , Ah not such a Heaven as our God hath prepared and provided for us above , where we shall see him as he is to be seen , and know him as he is to be known . If we had here all that we would have , or could desire and crave , we should not with holy Heavenly enlightned Saint Paul , desire to be dissolved and to be with Christ , which as he sayed well , truly , and divinely , was much better by much , yea best of all . And if we were not at times tempted , how should we manifest the gifts and graces of Gods spirit in us , as now through grace we do by our fightings , strivings , struglings , wrestlings , contendings in the heat of Zeal , and fire of fervent love in truth , to keep our selves as valiant Combatants in the holy Lifts of his Divine and blessed Lawes and wayes , not flinching at all , or drawing back in the least , or moving a foot . But standing it out to the very last breath against all our spiritual Enemies and Adversaries , within and without , of Devils Lusts , worlds Lusts , and fleshly Lusts and Corruptions . And here , by constant and faithful engagements in this holy war , in this spiritual combate , in this Angelical fight , for the honour and glory of the Eternal God , the King of Kings , and Lord of Lords , we are confirmed , assured , strengthned , and setled by the whispers and sweet voyce of his holy spirit within us , to our souls and Consciences , that we shall in due time be made through his strength and continual assistance more then Conquerors ; and shall at last sit down and rest in peace Triumphantly , with the Patriarks , Prophets , Apostles , Martyrs and Saints , wearing for ever the Crown of Victory and Glory , in Glory , and be arrayed with the long white robes of Christs Righteousness , worthiness , merits , and obedience , and ever live with him and his bliss , enjoying for ever and ever his presence , his Heaven , yea himself , who is the bliss of all bliss , the top and Crown of all joy ; the Heaven of Heaven in Heaven , and the glory , beauty , splendour , and sublimity of Glory in Glory . 9. See then , and consider , how much better doth God deal with us , and carve to us , then we can or would for our selves ; how much , Ah how much better is he to us and for us , then we would be to and for our selves , how much more over and above hath he prepared for us , and will surely give us , then we are able to ask , then we are able to think ; wherefore let us learn to let him alone , and pray him to deal vvith us , and do for us , as seemeth him good ; and alvvayes say in all things , so Lord , so vvould I have it , seeing thou vvilt have it so . 10. I also conceive that God suffers us to fall at times for this end , or the like , that by our fall , we may learn and be made to stand the faster , to rise the higher , and to stick the closer unto him , who only is able to hold us up , and to keep us from falling ; me thinks if we did not sometimes fall , not that I desire to fall or stumble at all , neither to sin in the least , to have grace abound ; but me thinks if we did not at times fall , vve should not see his Fatherly love so clearly , so greatly , in taking care of us to preserve us , by protecting of us from greater evils and dangers ; for when he hath lifted us up againe , after we have fallen , Ah how do we cling to him , how do we hold him fast , how do we endeavour to have him alwayes in our sight , and how do we cry after him , when we perceive any evil of affliction or temptation to be nigh us ; and how do we cast our selves down before him at his feet , and bewail our infirmities and weaknesses , begging strength from him to support and keep us up ; how do we wonder and are astonisht to see the fire of his wrath kindled against the wicked , and against evil doers , and yet that such wicked evil doers ( as we are ) are not consumed ; to see fire in the bush , and yet the bush not burnt . 11. Thus we may plainly see that God seeth all to be good for us , yea best of all , which he sendeth us , causing every thing to work together for our good . Ah , seeing then that his love , mercy , and goodnesse is such , and so great for us , let us always mightily praise him , and prize him at the very highest price , and give up our spirits , souls and bodyes to live to him , and for him , and unto , and for his praise , honour , and glory , it being our glory and our honour , our happiness , and our bliss that he is such a God as he is ; To him alone therefore be given alwayes , all honour , and glory , and praise , for ever and for ever . 12. Laying out , is laying up ; laying out of earthly treasure on earth , with a heavenly heart , is to lay up heavenly treasure in Heaven , according to Gods word , and his heart . 13. God giveth unto his Children , of his own strength ( to overcome as it were ( himself ) he delighteth to be ( as it were ) overcome by them . And to make us more than Conquerours . 14. Ah the mercy , the mercy and bounty of God and the misery of man , that God being such a God as he is , should notwithstanding continue to do so much for man , and man nevertheless continue continually to do so much against his God , I say against his God , even then , when he knoweth God to be his God. 15. Ah Lord , how is it that thou should'st take pleasure to mind us so much as thou dost , although thou knowest well our evil minds , and how little we mind thee ; and although thou tellest us by thine own spirit , how that we are near and dear unto thee , even alwayes in thy mind and heart , to do us good for ever and for ever . Ah how great is our misery to have such depraved natures , and such Devil-like hearts , to pay thy merciful kindnesse with such high unkindnesse and ingratitude , to thee who art our only good . 16. How is it , O Lord , that thou takest such continual care and payns ( as it were ) and art at so much cost , to overcome us with thy loving kindnesse , and yet we remain so brutish and senslesse , stupid and unkind , that we will not ( but refuse ) to be overcome . 17. Ah the misery , the misery of man , who is never weary , nor would never be weary of doing evil , yea all manner of evil against his most kind and loving Lord and God , who is so good to him , as he is never weary nor repents of doing of him good , notwithstanding his continual doing of evil , or doing of all evil continually . 18. A good heart giveth unto the Lord freely , cheerfully , willingly , and rejoycingly , of all that he hath , and alwaies acknowledgeth , and saith , of thine own , O Lord , I will and do give thee . 19. When that the Lord giveth unto such a soul Grace , he giveth him Glory ; when he giveth him outward things , he praiseth him , and enlargeth his bowels of compassion unto the Saints . 20. Such hearts desire mightily , largnesse of heart , or large hearts , to give according to what they receive , whether it be Spirituals , or Temporals , nothing is so near or dear unto them , as the work of the Lord , which is to do his will in all things , from the very highest of Grace , to the very lowest of things in Nature . 21. Ah Lord God , let me alwaies bear thee in mind , when ever I mind , that is , think on any thing . 22. Let me , O Lord , I most humbly and unfeignedly beseech thee , do every thing that I do , as knowing and remembring , that thou seest and all knowest the thoughts of my heart , and writest down all my words , and works on thy blessed book of remembrance . 23. Let me do all that I do before men , as before thee , O God my God , knowing that thou seest it and hearest it . 24. And all that I take in hand to do , O God , before thee , Let me do it all , as if all the men in the World did look on me and see it . 25. Norwithstanding the greatnesse and numberless number of my sins , thy goodnesse , O God , was so great towards me , as moved thee to have compassion on me , and to pour out thy endlesse and everlasting Love and kindnesse in mercy upon me . 26. Also O God , thou causedst my own sins to appear so great and filthy before me , that I was thereby ashamed of my self and confounded before thee . 27. So that seeing my self thus polluted , filthy abominable , and unclean , yea abominably unclean , I left my self willingly , I hated , and do hate and do hate my self truly , and I imbraced ( through Grace ) thy most gratious offers of Grace , Love and Mercy , heartily , and unfeignedly , returning unto thee with my whole heart , desiring entirely and sinserely , an entire change from all evil to all good , from my own evil waies , to thy most blessed waies that are so good , so sweet , so beautiful , so delightful , that since the knowledge of them , my soul hath been often delighted , refreshed , feasted , and satisfied in them , and with them . 28. Ah mercy of mercies , that thou wouldest , O God , be pleased thus in mercy to look on me , when I was fit and ripe for all thy Judgments ; And when thou mightest justly have poured out the viols of thy wrath and fury upon me with the greatest indignation , that then even then to kindle the flames of Love in my heart , from the continual burnings in thine , O God , in thine , to love , fear , seek , adore , and serve thee unfiegnedly with my whole heart ; Ah what mercy to this mercy . 29. Continue , O God , that art my God and only good ; continue , Ah continue I most humbly beseech thee , to be thus merciful unto me , that I turn not thy Grace into wantonnesse ; but in some measure labour and strive to walk worthy of these thy rich and saving mercies , with which thou hast , and wilt for ever inrich my poor Soul with , and save it . 30. As a natural Father , a Father in the flesh , is , and must be still a Father , and a child , a child , so me thinks it is with God our Heavenly and Spiritual Father ; he having once begotten us , and we are born again , and are become his children by the Grace of Adoption , Justification , and Sanctification , he must be still our Father , and we his children , unto Eternal Salvation . Though we do many times ( as fleshly children ) not alwaies do the will of their Fathers in the flesh , not please them alwaies , not satisfie or delight them , nor give them content , yet notwithstanding they are still children , nor they cannot cease to be children , nor their Father to be their Father ; even so , though we do not alwaies do what liketh God our Heavenly Father ; but that at times which disliketh him , and displeaseth him , he as a good Father sometimes punisheth us , and sometimes passeth by our failings , without punishment , eyeing what is best for us , and as a Father he never faileth us , neither will he suffer us to fail of being his children . Once his children and ever his , his for ever , and for ever . 31. Ah Lord God , that art so glorious here in Grace , how transcendently glorious art thou in Glory ? If the Earth be so full of thy Glory , how full is Heaven , O Lord thy dwelling place , where thou manifestest thy self unto the Saints , and they behold thy beauty and thy glory face to face . 32. If thy back parts be so beautiful , to our eies ( here in the flesh , how beautiful , Ah how beautiful , O Lord , will thy glorious countenance be unto us in glory ? where we shall see thee and know thee as thou art to be known . 33. Thy presence even here , O Lord God , when we have Communion with thee , doth so delight and ravish us , that we had much rather by much be a door-keeper in thy house , be a servant to the meanest of all thy servants , than sit on Thrones and rule among the wicked that keep not thy Laws . 34. I have , O Lord , I confesse , abused thy mercies and do therefore acknowledge that thou mayest justly refuse me all mercies . 35. I have walked contrary unto thee , O God , and still do , and therefore I confesse that thou mayest justly walk contrary unto me , and give me up to do all the evil , that is in my heart , which is the very greatest of all thy Judgments in this life . 36. We are the work of thine hand , we are thine own , and thou mayest justly do with us , all that seemeth good unto thee to do ; for what is right in thy sight , O Lord , is just , and right , and good . 37. When the Lord is with us for good , then he hath accepted of us , he is in us , and we are in him , one with him , and he one with us , we as bone of his bone , and flesh of his flesh , and he as bone of our bone , and flesh of our flesh ; we are not two but one , yea there is such an onenesse , as we are one ( in some measure ) in all things , and have the same affections for all things , loving what is to be loved , and hating what is to be hated ; there is a like purity and no mixture in our choyse of good , and in our hatred and abhorrency of evil , ( as to the truth and cincerity if it ) though much different in the degrees . 38. Thus even thus is man made ( in some measure ) as God , that is God-like . Thus even thus doth he partake of the holy and Divine Nature of God. Thus even thus doth God himself give of himself unto man , to make man like himself . That man may be satisfied as God is satisfied ; but differently thus , God seeing all things in himself , from himself , and man seeing what is of God in him , is of his free gift , from his free Love. 39. That is , to have a heart according to Gods heart , to be alwaies satisfied in all Gods dealings and doings . 40. All that God doth is to have his own will accomplisht and done , and if our will ( as it should ) be according to his will , then are we well conrent in and with all that is done ; for nothing is done or can be done , but that , and only that which God will have to be done . 41. The honour of all the Saints , is Gods honour , and their glory is to bring him glory , or to glorifie him as the Saints and Angels doe in glory . 42. Ah Lord God ; let me as the Bee , make honey of the weeds as well as of the flovvers , fetch good out of evil , as vvell as increase and multiply good from good , condemn sin vvhere ever I see it , hate it most vvhere I see it most , speak most against it , vvhen I hear it most spoken for , and let the hearing and seeing of grace in others and from others , beget more grace in me , and let me lay it up as the Bee doth honey in the hive , for my self to feed on in the winter of temptation and affliction , and that as honey it may be sweet and comfort others also . 43. I am resolved , O Lord , not to be satisfied , until I find within me that thou art well and truly satisfied with me , and by my whole life and conversation . 44. I am , O Lord , resolved ( through grace ) not to be satisfied , until I find thy holy Laws so writ on my heart , that my heart be according to thy heart , and set and bent , and resolved entirely , and continually , and universally in all things to keep thy Law. 45. Ah Lord , let me so find thee alwaies within me , that I may alwaies do the things , and only the things that are right in thy sight . 46. Let my Love be so true , O Lord , for thee , as I may only love thy truth , that truth only , in all things , may be only lovely unto me . 47. Let my goings out be comeings in unto me , that is , Let all , O Lord , that I do , bring me good , yea even my falls make me rise and stand the faster , relying on thy strength , O God my God , who only art able to keep me both from stumbling and from falling . 48. Watch , O Lord , watch over my heart continually , that I depart not from thee , but that I do the things alwaies , that are in some measure according to thy heart . 49. The Lord gives his graces unto those that rightly ask them , as we would do water at a Fountain unto all those should come for it in a due and right manner , give as well a thousand , ten thousand , yea a hundred times ten thousand draughts to any one that should need it , as one draught alone ( so our God ) such is his fulnesse , such is his goodnesse , that he gives as well and as willingly , all the desires of our hearts and Souls , as one desire alone , yea as the least desire of all , if we do but ask as we should ask , and for that end or those ends alone , that he hath appoynted them , and us to have them ; for to give much , or little , is to him all alike ; he cannot ( such a Fountain is he ) be emptied , no nor lessened at all by whatever he gives , he is still the same , full of all blessednesse , and goodnesse , alwaies ready to distribute and give unto the necessity of the Saints , never weary nor standing still , yesterday , to day , and to morrow and for ever the same . 50. Therefore to have much , is to ask much , ask and ye shall have , that your joy may be full , God doth not say or mean that we may or can be too bold , that we may ask too much . And to take away this scruple , or doubt , he promiseth that what ever we shall ask ( believingly ) in the name of Jesus Christ , we shall receive if we open our mouths wide , then we have his promise that he will fill them , which implyes that the way or meanes to have much , is to ask much , this holy Coveting and ambition he is well pleased with , and so good , bountifull and free our God is , that we cannot please him better , then after what ever we have asked , to believe that he will give us much more by much , then we are able to ask or think ; whoever lacks Wisdome , if he ask it of God , he will give it liberally , for he upbraids no man , neither is he a respector of persons , having given us Jesus Christ his only Son , the Son of his love and delight ( how ) shall he not with him give us all things . 51. Surely , surely , seeing he hath , and daily doth give us such things as these , Himself , his Son , and holy Spirit , we may be sure we shall ( as Abraham did ) be weary , or leave asking , or God will leave giving , for weary he cannot be , fit then thy self to be filled ; and I promise and assure thee who ever thou art , thou shalt not be sent empty away , what ever thy hunger and thirst be , whatever thy coveting and ambition be , thou shalt have to fill thee , to satisfie thee , yea over and above what ever thou canst ask or think ( believe ) for all things are possible , yea easie for him to do . 52. The life which delighteth the Lord , and which he would have us to live , is to live unto all holinesse and godlinesse every day , even as we would do , if we knew it to be our last day , yea to live every moment of the day , all our dayes , as if it were our very last moment . 53. The death of the Righteous every one ( seemingly ) desires to dye , but truly I may say of the most that thus say , be they whoever they be , that they know not well what they say , because , that perhaps , not one of a thousand but denyes it in his deeds for the death of the Righteous , in which the Lord delighteth , as in their life , and which honours him most , even as a holy and godly that is God like life doth ; Is I say this death of the Righteous is ( as I take it ) to die daily , yea every moment of the day , to all sin , even to all both great and small , in thought , in word , and deed ; to dye thus , is to honour , glorifie , and dignifie more the Lord , then to dye any temporal death , on the Rack , in the flames of fire , or to be buried alive , &c. 'T is not with these , Ah not with these Sacrifices of our fleshly lives , but with those Sacrifices of our Lusts Corruptions , and sinful affections , that God is well pleased , refreshed as it were , and delighted . These Sacrifices send up sweet Odours in his Nostrils , these are pretious in his eyes ; I , thus , thus doubtlesse it is , that the death of the Saints are pretious in the eyes of the Lord , to put to death those cruel ones , those Enemyes of our Eternal life , of our souls salvation , that put to death the Lord of life and glory himself , ( in his manhood ) this is to be valiant for the Lord , to do wonders , or wonderfully , to fight well his battels , and to help the Lord ( as it were ) against the mighty ; Ah how is he delighted , that we will avenge our selves thus on his Enemyes , and spare none alive , but as Samuel did , hew Agag the King ( himself ) in pieces ; this is to be jealous for the Lord with a godly jealousie , and to have our love for the Almighty to be as hot as fire ; Ah thus , thus , if we pull out our right eyes , and cut off our right hands , we shall be sure to enter into life , but not maimed , but whole and entire . And he that is thus willing to loose his life , shall save it , and he that will spare or save his life , that is his life of sin , or fleshly life to live in and commit sin , shall surely loose his life , both Spiritual , Temporal and Eternal . 54. He that thus dyes all the day long , all his life long , dyes much more gloriously by much in the eyes of the Lord God , and in the eyes of all his enlightened Children ; then if he did suffer in the flesh constantly all his dayes the cruellest death of any of all the Martyrs . Ah to suffer thus , is to suffer truly , is to suffer rightly for the cause of Christ , and the honour of the Gospel ; for 't is not , Ah no , our outward sufferings in the flesh , that delighteth the Lord , for he is a God of joy , & would that we did alwayes rejoyce ; and is there any other thing that we do , or can do , that gives us so much cause to rejoyce , as to be delivered out of the hands of all our Enemyes , and to see them lye slain before our eyes , as the Egyptians . Ah then , then may we serve him without fear , then and thereby do we serve the Lord in Righteousnesse , and true holinesse , and he that is thus faithful unto the death , to put sin to death every moment of his life , shall be sure in the end of his dayes , to have the full end of all his desires , and to wear for ever the Crown of Eternal life ; he that thus fights shall overcome , he that thus suffers no sin to raign in his mortal body , shall raign with Christ in bliss and glory , world without end , Amen , Amen . 55. Thus then to live , and thus to dye , is to be sure we shall live with Christ Eternally . 56. He that doth live thus , and thus puts sin to death , lives that life and dyes that death daily , as most of all honours God , and which brings him most glory , which is the thing only , or the only thing , ( as I suppose ) that all Gods Children most desire and long for in this life . 57. He that thus lives , shall ever live ; and he that thus puts sin to death , is past from death to life , and shall never see death , that is the power of death to terrifie him , for death is swallowed up into Victory ; death when it comes shall carry him in triumph , yea triumphantly into the blessed armes of his blessed Jesus , who hath thus redeemed him from Hell , from sin , and from death , to live ever with himself in bliss , and glory , an Eternal life . 58. When I shall find that sin is thus put to death in me , then will I say bouldly , that the Lord hath sent his destroying Angel to do it , that he hath done it with the word of his power , with his own voyce , who is that blessed Arch-Angel of the Covenant of peace and reconciliation . 59. When I shall find that sin is thus rooted up in me by the roots , then will I say , that the Lords hand hath done it , for I know that none but the Lord himself can do such wonders , and work wonderfully thus . 60. When I shall find that sin is destroyed in me , then will I say that the Lord hath visited me gratiously , that he hath spoken peace to my poor soul , and revived it , and refreshed it , then may I say he hath been with me of a truth , and not regarded the low estate of his poor Servant . 61. When I shall find sin dead , then will I say as the Lord liveth , and because he was put to death , and now liveth , I shall live also . 62. Sin being thus banisht and cast out , then shall I see my self free , and taken O Lord into Covenant with thee , then will I say , I am no longer under the Law , but under Grace , which gratious favour , O Lord , do me , that I may henceforth and for ever live unto and for , thine Eternal honour and glory . 63. Ah Lord God , that wert fastned to the Crosse for my sins , and to save my poor Soul ; fasten my sins there , and let them never get loose again , and Ah Lord , let my Soul live ever in thee and possesse thee ever . 64. Ah Lord , that raignest over all Principalities and Powers , reign I most humbly beseech thee over all these Princes , and Powers , that have Dominion over me , that I may be brought into subjection unto thy most holy Laws and live obediently keeping all thy Divine Commandments . That thou , O Lord God , who art God over all blessed for ever and ever , maiest be my God ever , over all , and blesse me also for ever and for ever , that I may ever live in thee , and thee in me . Amen , Amen . 65. If we be so willing to unstrip our selves of our cloathing at night , and to lye down on out beds naked to uncloath our selves of all our glory and honour , pomp and beauty , and to unmind that we are what we are , to the end we may enjoy a few hours quiet and rest ; Ah how willing shall we be to unstrip our selves of all that we possesse , and of our lives too , when that last long night of death shall come and appear to fetch us up from hence , that we may be ever with the Lord , who is our Eternal and everlasting Portion , our infinite and incomprehensible good , and blessed rest and peace , which shall be as it were , ever beginning , and never end nor cease . 66. Ah our God that art what thou art , and yet wilt be pleased to be ours , and to own us for thine own . 67. Ah Lord God , though others satisfie themselves to hear of thee , let me not be satisfied till mine eie see thee . 68. Though others , O Lord , be well contented to know thee as men reach , Let me I beseech thee be satisfied only with thine own reachings , to know thee as thou art to be known , that is , to see and find , and feel thee in me , dwelling , raigning , and ruling there , being all in all and bringing into subjection all powers that lift up themselves in me against thee . 69. Ah Lord God , how much better is it thus to have thee , then to have all things out of thee ? as the Corn , Wine , and Oyl of the World. 70. What , Ah what is Earth to Heaven , these things below , to the things that are above , but as pebbles to pearls , as drosse to gold , or as a shadow to the most glorious and most sublime substance . 71. The one being life , the other death , the one fully satisfies , the other is vain , and brings nothing but vexation of Spirit with it . 72. We cannot know God till we altogether forget our selves , we cannot hear God till we are altogether deaf to our selves , and to all things out of God ; we cannot see God , till we are stark blind to all things besides him , and that is not of him ; we cannot find God as he is , until we have lost our selves , and all things else that concerns him not ( so do and prosper . ) 73. As we know not our latter end , nor are not able to number our daies , so are we not at all able to tell what God is , unlesse he tell us , nor to hear him unlesse he open our hearts , and give us understanding , not comprehend him until he hath made us one with himself , and given us his own Spirit to know him by . 74. Thus if we live to move after his call , and be obedient unto his voyce , we shall so hear , that our Souls shall live and for ever rejoyce , that we live thus to obey him . 75. Ah Lord God Almighty , maker of Heaven and Earth , thou art the all of all those that know thee ; they that know thee , O God as thou art to be known , care to know nothing else , thou art altogether alsufficient to content and satisfie them , with all pleasures and delights , their joyes are full when that they enjoy thee ; And they then say with Jacob , that they have all , and with David desire nothing else either in Heaven above , or Earth beneath . Their wills are so swallowed up into thine , that they are not theirs but thine , and thus to live to thee , and in thee , they count it only to live , and out of thee ( to be ) as if they were not , as if they had no being . 76. I am a Creature , but thy Creature , O Lord my God , I am a man , but created for thy self , for thy glory and my Everlasting good and happinesse , and shall I know that I am thus , such a one , and not be satisfied ; for is there any thing else that can satisfie me thus . 77. Ah Lord thou settest before me life and death , good and evil , light and darknesse , Heaven and Earth , the things above and the things below . Ah suffer me not I most humbly beseech thee in Jesus Christ , to prefer pebbles to pearls , drosse to gold , darknesse to light , death to life , evil to good , Earth to Heaven , these low things here below , to those high and most transcendent glorious things above . But let me give my self to thee , O God , that hast provided and given such rich , rare , and pretious things to me , enjoying them ; let me not care , seek for , or mind these , having thee , let me be fully satisfied , and rejoyce evermore with unspeakable joy . 78. Being thy favourite , O God , who art King of Kings and Lord of Lords , living in thy fear and favour , shall I not rejoyce much more by much than they do , or can do , that are but favourites to men , and have but their favour , they shall all pass away , but thee and thy word of grace ingrafted in me , shall endure for ever and for ever . 79. Ah Lord God , pour out of thy self into me more and more , that I may be made to rejoyce alwaies with unspeakable joy , yea that my joyes may be full . 80. Let me , O Lord , rejoyce much more in despising these things here below , than in prizing of them , and to have a heart to trample them under my feet , than to set them up in my thoughts and affections . These being low as they are , let me , O God , keep them alwaies under my feet , and trample on them as on durt and dung , minding these high and holy things above , which thou givest only in love , and to those only whom thou lovest . 81. Ah Lord God , swallow me up into thy self , that I may be found there , naked and empty of all things out of thee and besides thee , so that I may only possesse thee my only good , blisse , and blessednesse . 82. Ah Lord God , set alwaies before my eies mine Eternal and Everlasting Portion of thy grace , and grant that I may be made thereby a worthy partaker of thine infinite and eternal glory in glory ; so be it Lord , so be it . 83. If any other condition were fitter for me than my present condition , I know that the Lord would give it me , and fit it for me and fit me for it . 84. Ah Lord , give me then a contented and thankful heart alwaies , and in all conditions whatever , seeing thou hast caused me this day to know a fresh , and to be assured , that thou art alwaies with me , takest care for me , and watchest heedfully over me , and that thou wilt be ever unto me , as hitherto thou hast been , my support , strength , assistance and satisfaction . 55. If God be come down into our hearts then all powers that are not of God , are brought down , are brought under into subjection unto his holy Laws , by obedience unto his Divine Commandments ; for where he is present , all that is not of him , must absent it self ; Two being not agreed , they cannot live together , and the stronger will turn out the weaker . 86. Ah Lord , let me alwaies eie thee eying of me , and let my eie be never off from thee ; for I know that thine is not , nor cannot be , off from me . 87. Ah Lord , let me seriously consider , that all things that are done by thee , are done for the good of all those that love thee . 87. Therefore whatever is done at any time whether in Heaven or Earth , let me alwaies say , so Lord would I have in , seeing thou that art Lord of all things and over all , even God blessed for ever and for ever wilt have it so . 88. Ah Lord , suffer not my vile will , to controul at any time thy Divine will ; but let thine be alwaies mine , and mine according unto thine . 89. Ah Lord , suffer me never to go about to bring thy will to mine , but alwaies and in all things labour with all the Powers of my Soul to bring mine to thine . 90. And after I have askt let me be content with what ever I have , knowing that thou , O Lord , seest and knowest my condition . 91. Ah Lord , swallow me up into this blessed condition , that all conditions be a like unto me , and that I may esteem them blessings , and thee and me alike blessed , not in a like degree , but in truth . Thou God blessed over all , and I in thee , blessed by thee , through thy blessed goodnesse unto me . 92. Ah Lord be thou with me where ever I am ( mine ) and then I am sure I shall not want any thing , because , O God , thou that art all full nesse wilt I know , and am sure of , continually fill me . 93. Thou art O God my good , and therefore no evil can or shall come nigh me to hurt me ; for I know that thou alwaies watchest over me for good , and that thou never slumbrest nor sleepest . 94. Ah Lord , thy shadow is unto me safety , let me then alwaies sit under the shadow of thy wings ( that thy Word in me ) may be alwaies the food and the life of my Soul. 95. Ah Lord God , if thou hast made our life thus sweet unto us over all things , and above all things , it is because thy self , being thus the life of our life , we may be taught to spend it so for thee , as we may ever preserve it for thee , to live unto thee for ever and for ever , to praise thee . 96. Ah Lord , I praise thee for that thou hast at this time made me so to touch thee feelingly , so as to feel vertue come out from thee into me , that mine eies are opened so , as I see thee and know thee to be with me and in me . 97. Ah Lord , let this light of thine never depart from me , but let me more and more be swallowed up into it , that by it I may be made more and more able to comprehend it and live in it . 98. Ah Lord God , let these thy dawnings draw me after thee , to follow thee the Lamb of Righteousnesse where ever thou goest , and let me never grow weary , nor faint in the way where ever thou shalt lead me , or what ever thou shalt bid me to do , though it be to spend and to be spent . But grant that I may be alwaies thine , as I know and see through thy good grace in me , that thou art mine . 99. Ah what a most blessed thing is it to live in the Peace of the Lord , and to dye with his Peace . 100. Ah Lord , suffer me not to purchase the whole World ( if it were to be had ) with the committing of one sin against Conscience ; for what shall it profit me to gain the whole World , if I lose my own Soul. 101. Ah Lord , how happy is the man that knoweth thee only , that is , is so swallowed up into thee , as he knoweth none , nor nothing but thee , thou art , O God , over all , and above all in him , and he is only thine , and none but thine . 102. Ah how low , how low is it , to know any thing but thee , O God ? or in comparison of thee . 103. Ah Lord God , let me so know thee , as I may comprehend thee , that I may despise all other knowledge and rest satisfied in this one thing , only necessary . 104. To know thee the true God , and Jesus Christ whom thou hast sent , is the depth of Wisdom , and all things to it ( in comparison of it ) is meer foolishnesse . 105. The Angels know not more , and this knowledge of theirs is but in a degree , and , ah how low and inferiour to that knowledg that is in thee , that is , O God , in thee , in thee . 106. This knowledge is so sweet in its mani-manifestation , that it drowns and consumes both men and Angels in its contemplation . 107. This knowledge is so deep and sweet , that all , both men and Angels do thee only greet . 108. Thus to know thee , O God , is to be in some measure like unto thee , filled with all wisdome and knowledge . 109. But this ( alone ) is given us all to know from thy self , who knowest all things , and givest unto none but what thou knowest , is for thine own glory , O God , and their Everlasting good . 110. Fill , O Lord , fill all the hearts of those that unfeinedly seek thee , and this thy Wisdome , that they may become fools to themselves , and only wise in thee , and for thee . 111. Ah Lord God , what is it to know all things from the Cedar to the Hysop , if we have not our understanding enlightned , to comprehend that we are comprehended of thee . 112. Let me only have this honour , and I will despise all other honours and dishonours , yea let me be despised by all , so that I may be thus honoured O God by thee , by thee O God by thee . 113. All things , O God , compared to the knowledge of thee , is not , nor shall not , I trust , be ever at all regarded or esteemed by me . 114. For if I can but once attain to know thee as thou art to be known ; I am sure I shall have all that I can desire to know , to possesse , or to have . 115. Having thee alone , O God , I shall have all that is , or can ever be attained , either here , or hereafter . 116. I know that there is none in Heaven that have more , or that desire more ; let me have what they have , and I shall then be as they be ( satisfied ) but till I have as much ( at least ) as any , I cannot say that I have enough ; for my desires are as large . And till I am thus filed as they are , that thus know thee , possesse thee , and adore thee ; I cannot but cry out with continual hungring and thirstings . Oh feed me , Oh fill me , for I am empty and want all things ; if thou dost not , O God , thus fill me with thy bounty , and satisfie me with thy loving kindnesse , and cause me to see and know that thou art mine , and that I am only thine . 117. Ah Lord God , I know it is thee only ▪ only thee , that canst cast out Devils ; Ah cast out I most humbly beseech thee all the Devils that are in me ; thou , O God , that raisest from death to life , and that forgivest all our sins freely , even for thine own names sake only . 118. All that is done in me , is done by thee , O God , it is thine arme that bringeth me so great Salvation . 119. Ah Lord God , thou only art able to teach , and none but those that are immediatly taught by thy spirit , know thee , or thy teachings . 120. Ah Lord , teach me then but to know thee as thou art known by thine , and I will not care for any other knowledge , or any other thing ; for he that hath this one thing given him , may truly say as Jacob did , that he hath all . 121. Thou art , O Lord God , that well of life , and water of life , that whoever drinketh off , that is , hath thee in himself , shall never more thirst againe after any other thing , for thou wilt , O Christ , be ever in him a well of water , springing in him , even unto Eternal life . 121. Thou art , O Christ , thou art that bread of life that cometh down from Heaven ( into our hearts ) and feedest our souls in the assurance of faith , sight , and knowledg unto Everlasting life . 122. Thou art ours , and we are thine , and this we are taught by thine own spirit dwelling in us , and not by any other teaching or science . 123. And being thus perswaded and assured our hearts do continually rejoyce , yea and shall rejoyce continually , even for ever and for ever . 124. Such is the Mighty Power of God , unto those that know him , and waite on him , that he maketh ( as it were , at times ) the very stones in the wall to look on us , and to speak good unto us . 125. Such is Gods goodnesse , that his presence brings with it all good , and makes it present to us , and dissipates all evil , so as we are in some measure changed from evil to good , and emptyed of all evil , and filled with all good . But Ah , its duration for the most part , for the most of times , is little , and soon departs ; such is our forwardness , and pronenesse to all evil , and our aversnesse and deadnesse to all that is good , which makes the Children of God ( with Paul ) to be weary , yea stark weary of themselves , as of a dead body , yea to esteem their bodyes , their own natural affections , even as dead bodyes , wherefore they desire to be dissolved , finding such a Law in their members as continually fighteth and warreth against the Law of God in their minds , and leads them so often Captive unto the Law of sin , that they complain in the very language of that blessed Apostle ; Ah wretched man , miserable worm that I am , when shall I be delivered , when shall I be freed and set at liberty , when shall it be with me as my soul desires it were , to live unto God as I should , as I would , and not thus live in death , or dye all the day long whilst I am alive . 126. Ah most glorious and most holy Lord God , it is thy glory that thou art what thou art , and it is our mighty shame that we are what we are , thy purity and thy power , O God , is only known unto thy self ; we indeed see something of thee . But all that all the Angels and blessed in Heaven see , were all their sight and knowledge in one of them , would yet be much less by much then the least drop is to the whole Ocean ; yea then one moment is or would be unto Eternity . Thou art , O God , thou art incomprehensibly glorious , powerful and great , there is no end of thy goodnesse , for it shall continue for ever , and for ever , world without end , so be it , O Lord , so be it , Amen , Amen . 127. Let me , O God , my God , be so swallowed up into thee , as I may ask after nothing but thee , as I may speak of nothing but thee , not hear nothing in me but thee , that I may desire nothing but thee , and may live unto nothing , but thee , so that I may be all thine , and nothing but thine . 128. This knowledge , O God , of thee passeth all understanding , none can speak of it , unless thou speakest it in him , and that is according to us , and not according to thee ; for if thou should'st speak unto us according to thy self , Ah Lord we could not hear thee so , as to comprehend it . 129. As we have thee , O God , so we speak of thee , as we know thee , so we declare thee , as we feel thee , so we praise thee , and as we comprehend thee , so we prise thee , and according as thou art unto us , so we publish it unto others . But alas , alas , what is this to thee , to what thou art . 130. Let not he that hath the most , boast , for he hath nought but what is given him . 131. Let not him that hath the least , be discouraged , for he hath so much as will do him most good at the last . 132. Let not him that is fallen cast himself down over much , for God ( if he seek , him ) will raise him up againe . 133. Let every man waite , and in due time he shall have so much of that , which God seeth and knoweth is best for him . 134. The best of all , is that which God seeth to be best of all for us , and so much he will not fail to give thee ( O man ) who ever thou art , if thou relye and depend on him . 135. And when we have received it , let us lay it up , that is , lay it out , that it may increase , for he that hath most , more shall be given him , he shall have most of all . 136. The blessing of the Almighty , shall , and will alwayes goe along with those that diligently seek him , they shall be sure to see no evil all their dayes . 137. The blessednesse and the happinesse of the Saints , is , to see God , and to know him to be theirs . 138. He shall have him that would have him , he shall be with him that desireth him , he shall be taught by him that giveth himself up unto him , and he shall know him that followeth after him in his wayes , and that delighteth in the keeping of all his Commandements . 139. Delight thy self in the Lord , so shall no evil come upon thee , but all good shall follow thee every where . 140. Fear the Lord , and thy dayes shall be many . 141. Watch over all thy words , and let thy thoughts be as the light , without any darknesse . 142. Have him alwayes nigh thee , that thou mayest not do the thing that is not of him . 143. Comfort thy self , and shake of all fear , for the Lord will honour thee by doing his will in the mid'st of all those where he shall carry thee . 144. Give thy self up to him more and more , that thou mayest be taught by him , and know him . 145. Let thy knowledge be of him to know his will , that thou mayest walk in his holy wayes , and do all that he shall command thee , that thou mayest possesse the good that he hath laid up for thee in himself . 146. Ah Lord , cause me to see every thing as it is in it self , then shall I esteem all things out of thee , as Paul did , as durt , dung , and dross ( compared to thee ) then shall I also know well , how to want , and how to abound . 147. Ah Lord , cause me more and more to know thee , as thou art to be known , for then shall I be more and more weary of all things out of thee , and esteem them as pebbles to Pearls , yea all , as nothing , for alas , alas , what is all , when well considered , when seen and known to be just as it is . 148. If we do not , O God , see thee in all things , what do we see , when our understandings are enlightened by thee ; but Poverty in the greatest riches ; but ignominy in the greatest honour and glory ; but foolishnesse in the greatest wisdome ; weaknesse in the greatest strength ; deformity in the greatest beauty , and meet basenesse in the very greatest splendour of earthly Majesty . All things put together , I am sure are to such an eye , but a thing of nought , a poor empty low thing , nay nothing . 159. Ah Lord , shall we be such fools as to esteem our selves wise , to get and lay up such things as can do us no good , as can stand us in no stead at all in the greatest need of all ; shall we , Ah shall we spend our time , our most pretious time , for that which is so full of vanity , that makes us so vaine , as to think our selves wise , and to lay it up evil against that great and terrible day of the Lord , when the reward will be shame and grief , and anguish , and vexation of spirit . 150. Ah let them , O Lord God that know thee , not trifle away their pretious time thus , but spend it to get thee sure , who only canst make us truly rich , wise , honourable , beautiful and blessed for ever and ever . 151. All the Angels are but as a drop , compared , O God , to thee , they would be as a troubled Sea , or a Sea of trouble , if thou should'st go out of them . 152. None knoweth thee , O God , or can speak of thee as thou art , thou art glorious in holinesse , fearful in praises , doing wonders ; the earth ( man ) is filled with thy Majesty and thy glory ; the dust ( man ) doth praise thee . 153. Ah Lord , let me not mince thy words , cut or carve them , or put them into any other frame , then as thou shalt give them me , if they go forth rough , thou wilt make them smooth , and fit them for those , for whom thou hast appointed them . 154. He that hath chosen the Lord for his God , shall have him , yea hath him , and shall ever have him . 155. Ah Lord God , that soul that loveth thee , and knoweth how lovely thou art , cannot at all be satisfied with any , may not with all these high things here below , the riches , the honours , and the pleasures of the world . 156. It is only Heaven , and the things of Heaven that are in his eye ; for all the things on earth he easily thinks them into nothing , and winks their beauty into blacknesse and deformity . 157. Ah Lord , open the doores of Heaven , yea set wide open those Everlasting gates of thy goodnesse , that the scales of ignorance and worldlinesse being taken away from before the eyes of my understanding ; I may through thy light , see light , even that light of thine , to see and contemplate those most glorious things in glory , even those which thou hast laid up and prepared , and vvilt give unto all those that vvait upon thee , that desire thee , know thee , and love thee . 158. Such as have thee , O God , have , and are sure they shall have alwaies all and above by much what they can desire to have , ask , or crave . 159. Thou , O our God , that fillest Heaven and Earth , with thy bounty and thy goodnesse , wilt not fail to fill also , all the hearts of all those , that draw nigh unto thee , and that depend upon thee . 160. Such shall be sure to lack nothing that take care how to please thee . 161. They that make this one thing their only pleasure , shall never lack the thing that shall make them happy and blessed for ever . 162. Thou lovest us not , O God , because that we are what we are , but because thou art what thou art , thy Love is free from thy self , none constraineth thee as none can give unto thee . 163. Ah Lord God , I know that thou lovest us , not because we love thee , but we it is that love thee , because that thou lovest us . 164. Thou art , O God , all things to all those that depend upon thee , food to the hungry , drink to the thirsty , riches to the poor , wisdom to the simple , liberty to them that are bound , comfort to the comfortlesse , even all things to all , in life , in death and after death . 165. Let the wicked the men of the World have their fill of the World , the Corn , Wine and Oyl thereof : but let me , O God my God , have my fill of thee ; for thou art much better by much , than all thing either in Heaven above , or on Earth below ; do but shine upon me , O Lord , with the light of thy Countenance , that I may see thy light , and I shall rejoyce with unspeakable joy . 166. All things , O Lord God , compared to thee , is blacknesse and darknesse and nothingness , thou only art and there is none besides thee , wherefore my Soul saith with David , whom have I in Heaven but thee , and what is there on all the Earth in comparison of thee ; all other joyes are false joyes , and all other things are nothing , but meer toyes ; for with thee , O God , and only with thee is all joy , unspeakable joy , and everlasting pleasures are at thy right hand . 167. Ah Lord our God , thou art all in all things ; for without thy presence , the best and the greartest things are nothing , to that Soul that knoweth thee what thou art . 168. Thou art , O God , the sweet of all sweets , the light of the light , the glory and the blisse in glory . As in thy presence is all joy : So in thy absence is all sorrow , to all Souls that are acquainted with thee , and to whom thou hast manifested thy self . Therefore the Angels , those glorious , knowing Creatures , endeavour to pry into all thy misteries . Such an endlesse and bottomlesse delight there is in them all , from the greatest to the very least of all . 169. This indeed is such a high and glorious Mount , from which we may justly desire never to come down , but to have there our abiding place . A Tabernacle to dwell in for ever and for ever , not only to behold the glory of our Lord , but the Lord himself , of all our good and our glory . 170. Ah Lord God , that art the wisdom of the wise , the strength of the strong , the honour of the honourable , the power of the powerful , the might of the mighty , the riches of the rich , the goodnesse of those that are good , the blessednesse of the blessed , the beauty of the beautiful , the joy of those that rejoyce , the light of those that see thy light , the Crown and the glory of those that are in glory . Thou only art and there is none besides thee , our God , even God , blessed for ever and for ever . 171. Ah Lord , I know and am assured , that it cannot be better with me , than to be with thee . 172. And to be with thee here on Earth , whilst on Earth , thou knowest , O God , that I esteem it to be my only Heaven . 173. Let me thus have thee , I say , alwaies have thee thus , and thou knowest , O Lord , that knowest all things , that I have all that I would have ; for thou only art all mine all . 174. Ah that thou wouldst , O God , take all things from me , that hinder thy blessed approach to me , and that causeth me to draw back from thee . 175. Ah Lord , thou knowest that there is nothing that I have , but I most willingly offer thee , and would cheerfully give thee to have thee . 176. My life is not dear to me at all to spend for thee , thou knowest , O God my God , that I account it a thing of nought . If thou wilt have it , O God , take it ; for I confesse it s thine and not mine . 177. Yea I trust that all mine is thine , that I am thine , all , both Spirit , Soul , and Body , and that thee , O God , and all thine is mine , both thy Kingdom , power , and glory , for ever , and for ever . 178. Ah blessed change , to be thus changed into all blessednesse , even so , as to have the Lord God for our everlasting Portion . 179. Weary me , O Lord God , weary me more and more of my self , that I may be dissolved , and be with thee which is best of all . 180. For out of thee , O God , my heart is not satisfied , neither can any thing but thy self satisfie it , either that is in Heaven above , or on the Earth below . 181. What , O Lord , what shall I say unto thee , thou knowest all things , and of me and my heart , more than I can tell thee , make me and it , O God , such as thou wilt have me to be , that thou maiest ever own me for thine own . 182. Ah Lord , let me be alwaies on the wing after thee , yea let me pursue hard after thee continually ; let me run and not grow weary , and walk and not faint . 183. O God , that art my God , heat I beseech thee my affections , increase my desires , build me up that I may be a living stone in thy house , and ever speak loudly thy praises . 184. Ah Lord God , let me alwaies have before me Heaven and Hell ; let me see Heaven as it is prepared for the Just , and Hell as it is prepared for the unjust ; Heaven for those that ever eied it , and rejoyced in it , aud Hell for those that never feared it , nor believed it , but by their ungodly lives lived as if there had not been either a Heaven to recompence the Godly , or a Hell to punish the ungodly . 185. Ah Lord , cause me alwaies to eie those things that are invisible , that eie never saw , that ear never heard , nor that ever entred at any time into the heart of any man to conceive ; even those endlesse everlasting joyes , that thou hast , O God , prepared in Jesus Christ , and laid up for all those that love thee . 186. Let me , Ah let me alwaies hearken to hear that sweet and blessed voyce of thy Holy Spirit within me , saying , ( of all the glory that is in glory ) these are all thine , yea all that is mine is thine , and thou art mine . 187. Ah Lord , let me never forget that all these earthly things , must passe away from us in a moment in the twinkling of an eie . But that our Souls are immorral , and shall live for ever and ever , in endlesse unexpressible joyes , or endlesse , everlasting unexpressible Torments . 188. How low , ah how low are the conceptions of any brain , yea the words of men or Angels to expresse and shew forth the life to come , either of the one or of the other , of those beloved of God , that shall ever live and abide in his Love , which is in himself , or for those that are so hated by him , as shall for ever be cast out of his blessed presence , and enjoy the cursed wretched company , of the Devils , and his Angels , in burning and unquenchable flames , where shall be yelling and roaring , weeping and wailing , curses and horrid blasphemies , against that God and his goodnesse , which they know is holy just and good , and this as fuel shall feed that fire , that cannot be quenched , and give life to that gnawing worm ( an accusing condemning Conscience . ) that shall never die ; and thus those poor Souls must and shall live everlastingly . 189. Ah Lord God , give me Faith to believe and grace to repent , that I come not into this place of torment ; but for ever enjoy those eternal and everlasting joyes that thou hast from all Eternity prepared and wilt only give unto those for whom thou hast prepared it . 190. Come Lord Jesus , come quickly , and fill me , and feed me , and satisfie me here with thy good things , that I may ever live to enjoy them and thee . 191. Thy appearances , O great God , are like thy self ( yea they are thy self ) but few ( I fear ) there are that thus see them , and know them thus ; thy power thou shewest most in weaknesse , in such as see , confesse and acknowledge themselves to be weak ; for thou makest the weak strong , and causest ( many times ) the very meanest and simplest , even those ( according to the knowledge of men ) that know least to know most ; for thou hidest thy self from those that seek that knowledge that pufeth up ; but revealest thy self , and shewest thine appearance as the Sun at noon day , to those that deny themselves , and seek only that Wisdom to know thee , that they may give up themselves unto thee . 192. Thus , O God , thou feedest the hungry , but the rich thou sendest empty away , thou confoundest the wisdom of the wise , but makest glad the hearts of thy holy ones , which are the humble ones . 193. Let me not , O God , be cast down , to doubt of thy Love , how low so ever thou shalt cast me , nor lifted up ( above measure ) how high soever thou shalt raise me . 194. Ah Lord God , let my knowledge be , that thou livest in me , and I in thee , that thou art mine and that I am thine . 195. Ah Lord , destroy the adversaries and enemies of my Salvation ( here ) which is thy shining manifesting and appearing in me , unto me , my knowledge of thee to be mine , and I to be thine ; my dying to self , to flesh , and World , to all that is not of thee , and my living only to thee , O God , the God of my Salvation , to thee to thee . 196. My hereafter Salvation , I know that none nor nothing , can hinder me from . I shall ( I know ) enjoy thee , O God , possesse thee , behold thee , know thee and see thee , as thou art to be seen and known . I say , and am sure that nothing is able or shall hinder me from this blessednesse which thou hast prepared for me . 197. Ah were it not for the enemies of our Salvation , which are our own fleshly lusts and vile , affections , which fight and warr continually against thee , O God , our Salvation ( in us ) we should see , know , find and feel the same Salvation ( ever here ) as hereafter , we should contemplate thy beautiful beauty , and thy most glorious glory here , even as in glory hereafter . 198. Ah Lord God , fight then on my behalf consume and destroy wirh an utter destruction all these my enemies which hinder ( here , ) this my so great Salvation , consume and make wast all their powers , and deliver my poor Soul , because I trust in thee , and in thy great name , which are thy faithful promises . 199. As a Fountain gives freely without intermission , or constraint ( but the natural power , or fulnesse that forceth , ) even so , should we that live in God and possesse him , and his fulnesse , be alwaies giving and communicating of what we have . And as a fountain that is stopped a while , being hindred of continuing its largesse , doth as it were during that space , make or lay up provision , to be more larger in its bounty ; even so me thinks should we be and do , if for some time , occasion or opportunity present not , but we are as it were stopped from giving , being unstopt , that is , occasion presenting it self to our charity , we should shew forth by our grosse streams of largenesse , in giving , that the restraint ( of not having occasion , ) was a constraint , and against the supernatural , now natural faculties of our Souls affections . 200. If thus we were alwaies communicating , and when we find not occasion so to do , had in us alwaies a vehement earnest burning desire to give , Ah how like should we be unto our good God , and Heavenly Father , who gives continually and is never weary nor repenteth . Glory to God. In Bourdeaux Ann. 1661. 1. The love of God is the best of Heaven , the very glory in glory . 2. The love of God makes all things lovely to all those that know that they are his beloved . 3. Gods love is sweeter than the hony or the hony comb , much more desired , and to be desired more by much , then all fine gold , and the most pretious Pearls . 4. Gods love is better then Wine to comfort the heart , it is the fatnesse , marrow , and sweetnesse of Heaven , that feeds , feasts , and solaceth the soul. 5. There is nothing in Heaven above to be compared to Gods love . 6. And all things that are here below ; Ah how much below are they all to the love of God. 7. He that hath , or is in the love of God , hath all God , for God is all love . 8. Ah Lord God , love me then so , that I may be filled with love to love thee as I should love thee , to fear thee , as I should fear thee , to honour thee as I should honour thee , and to obey thee as I should obey thee in all things , in spirit , soul and body , by all my thoughts , words and actions , now , henceforth , and for ever more Amen . 9. Ah Lord God , how unspeakably great is thy love to all thy Children and Servants , turning all things to their good , even the very worst of things ( their sins . ) 10. God sheweth his great love unto us , how he loveth us , by shedding abroad his love so in our hearts , as we are made thereby to love him , for naturally we love him not , & therefore did he not give us love to love him , we would , nor could never love him . 11. Ah powerful love that makes ( of us haters ) to become true lovers , to love him in very truth , whom we hated truly . 12. Yea those that have the love of God thus in their hearts , love him so , as it may be truly sayd of them , that they love nothing else , for they love him above their goods , or good name , above their Children , above their Wives , yea much more and above their very lives . They can , and easily do , when called thereto give up all to him and for him , his love doth constrain , to love him again , the heart is so in love with him , finding him so lovely , that it cryes out continually for more love , that it may love him more ; for nothing comforts such souls as Gods love , they make and account his love as himself , and himself to be his love , and being thus loved by him , and living thus in his love , they live in him and he in them , which is the very life of their lives , and the very bliss and Heaven of their Heaven . 13. Such is the love of God unto us his Children , that he swallows us up and houseth us in himself , that we may be all his , and he all ours , that we may put him so on , as be made like him , and partake continually of him , which is our Crown and glory , yea our Crown in glory which will make us shine more beautiful and glorious then ten thousand Sons . 14. Cause me , O Lord God , to declare what thou wilt have me to declare ; cause me to believe what thou wilt have me to believe , cause me to know what thou wilt have me to know and inable me to do all that thou wilt have me to do , that I may be filled with thee , to live to thee and in thee to thine Eternal honour , praise and glory , so be it , O Lord , so be it , Amen , Amen . 15. Goe forth , O God. go forth before me , that I may follow thee where ever thou goest , that thou wilt be unto me a light by night ( in the mid'st of my natural darknesse ) which is darker then the blackest night , and be also unto me a fire by day ( in the mid'st of thine own light in me ) which is clearer and brighter then the brightest day , that I may burn , O God , in the Sacred and Divine flames of saving knowledge , and obedience unto my lives end . 16. Instruct me , O Lord , in thine own Lawes , and write them so upon my heart , that I may never depart from them . 17. Feast me and fil me , O Lord , so with thine own self , that I may be all thine , and thou all mine . 18. It is the spirit of Christ , or Christ in the Spirit ( which is perfect God , ) living in us , that makes us Christians , which is to be like Christ , to be Baptized in him , to have put him on ; and this onenesse with Christ ( God ) is in all the Saints , all the Saints are thus one in God , with Christ , he in us , and we in him . Meditations on Death , how it appears to the Godly , and to the Wicked , after a great Sicknesse . ALl happinesse is in Christ and in possessing of him ; and there is no true happinesse out of Christ. All the whole world is much too little , and too low to be compared to Christ , and to the living in him . Though he should want bread to eat , and Cloathes to put on , Christ I am sure alone will satisfie , and truly please and content any man. A naked Christ , a poor Christ , that is a Christ that shall bring nakednesse , and if as with Job , Poverty and uncomlinesse ; he will be to a Soul that truly knows him , the fairest of ten thousand , without spot or wrinkle , the only faire and beautiful , the only desireable , the whole and only desires , the riches , honour , treasure , and pleasure of all souls that truly know him . A soul that truely knowes Christ , cannot live as he would , without a farther knowledg of him , living in him , to have Communion and fellowship with him , which is of more value to him , and he prizeth it more then ten thousand worlds and lives , Christ being above all things , and more then all things much by much . A Christians last hour is his best hour , the hour of his Death is the best hour of all his life ; yea that hour is the true beginning of life , for Death , sin , and Hell are swallowed up into Victory , and the Devil totally and finally overcome . Death is advantagious unto a Christian divers wayes ; when he dyes then he begins to live in the Lord , who is the Lord of life and glory , then he shall in a very great measure know , feel , and see the unspeakable love of God to him , but I conceive not altogether so as it is in God , that shall even surpasse our knowledge there , for we shall be swallowed up into it , and be filled with it , it shall contain us , but we shall not be able to contain it , and there shall we have continual and perfect love ; to love God perfectly and continually , even as he would have us to love him , which is the continual fulfilling the whole Law , and which will make us of all things most like himself , for God is love , and surely it is the most lovely grace of all graces , both on earth as well as in Heaven ; and so , through grace I have found it ; Ah let us never then pray against Death , which brings us these and a thousand more Heavenly advantages , but rather be prepared to meet it with joy , and imbrace it as our best friend , next to Christ. Ah how sweet is Death , even almost as Heaven , to that soul that is housed in God , and hath his peace made sure with him ; Death to such a soul is much better then any life . Ah how sweet is Death to that soul that knows Heaven is prepared for him , and finds , and feels himself prepared for Heaven , and sees his Saviour with his blessed armes spread abroad to welcome and imbrace him , and his glorious head bowed down to kiss him , and he nigh him , to receive him into his everlasting Habitation of rest , joy , and peace . Death at the worst is but a sweet sleep to the body , to him that dyes in the Lord , for he rests from all his labours ; but it is life to the soul , and it shall ever live in and with the Lord of life and Glory . I am sure to a good Christian , that is , such a one as is in some measure like Christ that lives , and walks , and doth ( as far as he is able ) as Christ did when he was here in the flesh , the thoughts of death , and its being not far off , brings him the most joy next to the Glory of God , and his interest in him by Christ. Ah how sweet is death to that soul that knows himself to be long since dead to all sin . Death is sweet to all such souls , because he befriends them so much as in a moment , to house them in the blessed arms of their blessed Redeemer Christ Jesus . Death is sweet to them that are in Christ , because he carryes them in a moment to live in his presence for ever and for ever , and to enjoy him as he is to be enjoyed , and to be made like him , glorious as he is glorious , though not so glorious . Death is to all that are in Christ , as Eliahs Chariot of fire , which purifies them , and expels all the remainder of Corruption that is within them , that is by death , all evil is done away , we are no more capable of sin by death , death is destroyed , and life appears . But Death to the wicked is the Devils Chariot sent from Hell to bring them quickly there , as Jehu's chariot it drives them furiously thither , from whence none is able to deliver . Death to the Godly is a Consuming fire to all their sins , they shall not ever more be seen or remembred , but it is a fire as from Gods Altar , to purifie their graces , and to make them shine more radiant than the Sun ; after death they shall in a moment be made perfectly pure , and purely perfect , and ever so abide . But Death to the Wicked is that fire of Hell that shall consume all the good that ever they did , so as it shall not , nor cannot be seen nor remembred ; but it will make all the evil that ever they Committed , either in thought , word , or deed , to be ever before the eyes ef God , and all the blessed in Heaven , and before the Devils , and all the damned , and their own , as if writ with a beam of the Sun. Death to those that are in Christ , brings them to hear that sweet and ever blessed voyce of Christ himself ; come ye blessed inherit the Kingdome prepared for you from all Eternity , and well done good and faithful Servant , enter thou into the joy of thy Lord. But death to the Wicked will bring them in a moment for ever to hear that most doleful voyce from the mouth of Christ ; go ye cursed ( with whom ) with the Devil and his Angels into everlasting burning , into that fire that cannot be quenched , which is so hot that a whole world of gold would be given for a drop of water , and yet it is so cold as will make thee for ever to weep and waile , and gnash thy teeth . But it may be thou wilt not believe it , till thou hast felt it ; if thou art such a fool , and such an Enemy to thy own soul , to thine own peril be it . I can and doe assure thee on my souls salvation , that then it will be too late , and thou shalt find no place to repent in , how many tears soever thou sheddest ; wherefore whilst it is to day , hear the voyce of the Lord , who wooes thee to come unto him , that thou mayest have life , and be no longer a neglecter of so great Salvation as is so freely offered unto thee ; and quench not the spirit ( in thee ) no longer , which if thou wilt but now repent and leave for ever thy sins , thou shalt find mercy , and he will seal it to thy heart and Conscience unto the day of Redemption ; awake then thou that sleepest , and arise from the dead and Christ shall give thee life . But know that if thou neglectest it , and wilt put it off till to morrow , know that there is no to morrow in all the Scripture , 't is to day if thou wilt hear his voyce , harden not thy heart , and consider how nigh this day may be past , and how nigh the night may be at hand wherein no man shall work . The Lord speak so effectually to thy dry , obdurate , rocky heart , that it may so hear as thy soul may live , and that these words may prove a savour of death to all thy sins , and of life unto thy poor soul. Death to all that are in Christ is a day of Harvest , of reaping , gatheting , and gain ; it will be to him a day of Espousals , she shall be marryed unto the fairest Bridegroome that ever was ; Absoloms beauty will be blacknesse and uncomlinesse to his , to the richest that ever was ; Solomons riches will be but as Jobs poverty compared to his . And to the most highest in honour that ever was , being King of Kings and Lord of Lords ; to him all Kings shall fall , and cast their Crowns at his feet . Death to a true believer is the best of all things , because it brings him to possesse all things , yea to possesse Christ himself , who is the giver of all things , and much better then all things , much by much . A soul in Christ is alwayes ready to meet and imbrace death at midnight or mid-day , at the Cock-crowing or any other time , he hath his life as it were in his hand , alwayes ready and willing to lay it down , or give it up unto him that gave it him , and redeemed it ; he accounts nothing his own but all Christs , and that he hath all things both in Heaven and earth having him . When Death is ready to carry us into the arms of Christ , the Ark of our peace and rest , then the Devil many times rageth most against us . But Christ our Captain and deliverer , who will save us to the utmost , ( as the Lyon of the tribe of Judah ) roareth against him , and forceth him to a treambling and yielding retreat . But to Saints our Christ appears as a Lamb , meek and pacified , yea as the Lamb of God that taketh away all our sins , that he may present us spotless and unblameable unto his Father , that we may as Children and Co-heires with himself , receive a Crown incorruptible , and the inheritance prepared for us from all Eternity . Death to us , that are dead to sin , and alive to Christ , hath no sting , and therefore cannot in the least do us any harm , wherefore we cherish him , and as a dear friend are glad to hear of him , and to think often on him , and when he comes , we bid him most heartily welcome , entertain him kindly , and lodg him in our bosoms . But to those that know not Christ , his Master , and have no interest in him , nor his mark on their foreheads , he comes in flames of fire , and as a most cruel Executioner , to execute on them the direful and eternal doom of God , and so carries them post and headlong to Hell , delivering them into the hands and power of their grand Enemie the Devil , to be tormented in everlasting burning , world without end , or for ever and for ever . Death Ah how comly art thou in the sight of all Gods children ? that art sent by him , to bring them to see him , their King , Lord and Master , that have so long desired to see this day , and thy delightsome countenance , thou art most welcome and dear as the most dearest brother ; come in thou messenget of the most highest , I know what thou hast to say unto me , thou bringest me the gladdest tidings that ever I heard , I am ready to go with thee when thou wilt , I shall be now soon brought to my long desired home , to my everlasting habitation of repose and rest . Now my Soul thou shalt be no longer perplext nor troubled , all sighing for sin , and fear of sinning shal flie away ; now is that blessed day come wherein thou shalt at once have all thy Prayers answered , all thy desires , petitions and suits granted , and ten thousand times ten thousand more than ever thou didst ask or think ; now thou shalt sin , grieve nor offend thy God no more , but evermore serve , honour , obey and please him . Now thou shalt see him who created thee , God the Father ; him who redeemed thee , Jesus Christ the Son , and him who so often comforted thee , and hath sanctified thee ; the Holy Ghost , the blessed Spirit , three in one , and one in three , which is a great misterie , but most true ; Ah happy they unto whom it hath been manifestly manifested , such have Eternal life , and therefore fear not death . But to the wicked that see and know themselves out of Christ , death is to all such the King of terrors ; they dread and fear him more than all the Kings , Tyrants , Torments and Tormenttors in the World , nay than the Devil himself ; for t is by death that they are sent or brought to keep company for ever one with another ; t is death carries them to that infernal habitation , that throws them headlong into that Lake of fire and brimstone , into that bottomlesse pit of black thick darknesse which may be felt , that binds them in fetters so strong as none is able to deliver them , and then flyes swifter than the wind from them , resolving ( which they know ) never to return to deliver them , and this latter woe , for ever to abide so is the greatest of all ; this sinks their hearts , and hopes , into an everlasting despair , which most of all makes death dreadful to them , and they would much rather lye under the greatest rocks or mountains , or be cast with a milstone about their necks , into the bottom of the Sea : But it cannot be , death will execute his part of the doom pronounced against them , by him that judgeth wisely , righteously and justly , and that spake as never man spake . A Prayer . MOst High , most Holy , Most Heavenly , Eternal , and Incomprehensible Glorrious Lord God , the God and Father of all mercies , and of our Lord and Saviour Jesus Christ ; I they poor and unworthy creature , despicably poor , blind and naked , and out of Christ , I confesse and acknowledge , that I have nothing wherewith to cover my nakedness , and deformity , but unclean , filthy raggs , my own righteousness being unrighteousness , my own obedience being disobedience , my own worthiness being unworthiness , so that all my all is even nothing at all , and can be fitly compared to nothing , but to nothing . I see now and know my self to be a most miserable wretch , the chiefest and the greatest of all sinners , yea the very worst of the worst of all the sons of Adam , dry bones , rottenness , filthiness , barrenness , uncleanness , naughtiness , emptyness , unsavoury salt , a well without water , a broken cistern , that can hold no water , impurity , unholiness , all evil , and altogether all evil , alwaies , without , and within , in Spirit , Soul , and body , all my thoughts , words , and actions , and that continually . I sincerely confess and proclaim , unto thee , O God , and before Angles and men , that there is nothing in me ( as I am in my self ) which doth or can deserve the least of all thy mercies , not the least look of Love , not the least smile , nor glance of one of thine eies ( O Lord ) in favour , nor to be admitted to look up to Heaven , or call thee ( O God ) Father , not to expect the least admittance into thy glorious presence . Thou maiest , O God , thou maiest most justly reprove and reproach me openly , and take all my Prayers , Petitions , and what else soever , and as dung throw them in my face , to my everlasting shame and confusion , and to thine own honour , glory , and praise ; thy Judgment would be just , right , and good , and all both good and bad must and would applaud thee for it , and my own Soul and Conscience would say Amen thereunto ; for there is not one of thy Divine Commandments and most holy Laws but I have broken again , and again , wittingly , willingly , knowingly and presumptuously . I have often cast thy precepts behind my back , and trampled them under my feet , I have often , O God , I confess I have often turned thy grace into wantonness , quencht the sweet and blessed motions of thy Holy Spirit , hated to be reformed , chose the waies of Hell , death , and destruction for body , and Soul , and run knowingly , and wilfully , out af the waies of Heaven , blisse , and everlasting rest and happiness . I would not that thou shouldest reign over me who art the Lord of Life and Glory . I have profan'd thy house thy Sanctuary , thine Ordinances , thy Word and Sacraments , thus even thus , and a thousand times worse , have I rebelliously and traitorously acted against thy Soveraignty and Power , though I knew that thou wert Lord over all and above all , even God blessed for ever and for ever , by whom I did live , move , and had my being . Ah Lord , I know well that thou knowest all that I have ever done against thee , or would have done . I know well that nothing is or can be hid from thee , thou seest into the dark corners and crannies of our hearts , thoughts , and affections , thou knowest what I am , and what I would be , and how I should have thus continued unto my lives end , hadst thou not in love and mercy puld me out of the everlasting burning , as a brand out of the fire , If thou hadst not , O God , come in to my help and succour , the Devil had devoured me , the Devil had destroyed me for ever and for ever ; for I was his captive , his vassal , his slave , I did his will , I obeyed his commands , I did even run when he bid me go . But ever praised be thy transcendent glorious name , O God of all goodnesse , and Father of Love , mercy and compassion , that wert pleased to make my calamity and extremity , thine opportunity , that then even then when thou sawest that all help ( out of thy self ) was in vain , thou shouldest be pleased to come and succour me , and set me free , to break the fetters and chains by which I was led as a most miserable caitif and captive almost into Hell it self , thou hast , O God , thou hast broken the snares and I am escaped , thou hast delivered my Soul from death , and my Songs shall be to praise thee ; whilst I live I will praise thee , O Lord , my deliverer , and never keep silence ; rather would I that my tongue should cleave to the roof of my mouth , than not declare the mercies and the loving kindnesse of thee my God , to my poor soul , and I trust , as well as pray and beseech thee , O my God and Father in Jesus Christ , that thou wilt daily put new Songs of praise into my mouth , and that thou wilt in some measure inable me to speak fitly , worthily and opportunely , of thy gratious dealings towards me , that those that hear and know thee may with me labour to be more affected and delighted with thee , and prize thee yet at a far higher prise , and that other that hear , and know thee not , may so hear , as that they may resolve to seek thee with us , and may see thee to be the fairest of ten thousand , yea the only fair , lovely , beautiful , and desirable . But O incomprehensible , unconceivable , unexpressible goodnesse , love and bounty , the Ocean and Fountain of all bliss , blessedness , and happiness , how can I , how shall I , worm I , nothing I , speak of thee , and of thy gratious dealings unto my poor Soul ? O the heighth , depth , length , and bredth , of thy Love , it is as the Heavens for heighth , as Hell for depth , as Eternity for length , and as from Everlasting to Everlasting for bredth , nay all this is far short of it , it is much more than all this , by much ; for it is thy self , O God , thy only self , thy very self that thou hast given me , thy Kingdom , and thy Glory , and not only in Heaven hereafter , but even now , now , hast thou done this for my poor unworthy Soul ; having often fed , feasted , and solaced my Soul with those ravishing joyes that thou hast laid up and prepared for those that unfaignedly love thee , thou hast in thy goodness , hounty and Love often caused me to tast of that hidden Manna , that bread of Life , and to drink of those Rivers of pleasures that flow from thine own right hand , thou hast many times ( as it were ) carried my Soul into that mountain of happiness , where I have seen thy glorious back parts , thy gratious transcendent goodness , and have beheld in the Spirit , the Celestial Canaan , the new Jerusalem , the City of God , even God in man , communicating himself unto him ; for Christ the hope of glory is in us , dwells in us , and makes his abode there , which is thy Tabernacle , O God , thou hast not only given him for us on the Cross , but thou continually continuest to give him unto us to crucifie our sins and sinful lusts and affections in us , to put them to death , that he himself may live , and reign and rule in us , that we may be thine and thou ours ; Ah Lord God , I praise thee , thou hast often given me the seal of thy Love , thy Holy Spirit witnessing , assuring establishing and perswading , my Soul , heart and Conscience of the free , full , and gratious pardon of all my sins , past , present and to come . Thou hast often , O God , I praise thee , thus covered me , thus spread the banners of thy Love over me , thus made me sit under the shadow of thy branches , thus feasted my Soul in thy banquetting house of Love , rest , peace , and joy , thus shewn me thy beauty and thy glory , thus allured me and tied me fast unto thy self with the cords of thy Divine Love , thus shewn me thy great Salvation , thus given me wisdom and knowledge to know thee my God and Father , and Jesus Christ whom thou hast sent , thus caused me to believe , and hereby made my joyes full , to admiration , adoration , and astonishment : On this glorious Mountain of Grace , have I often desired to abide , that I might continue to abide with thee , to enjoy thee who only art full and perfect joy ; but I know that these changes shall and must come ( as Winter and Summer , ) whilst we are here in the flesh , but the time will come that thou wilt change us but once more , and then we shall live with thee , in thee , and to rhee , for ever and for ever . Ah Love , who can speak of it fitly , or as he should , it is thy Divine Nature , O God , it is thy self , and therefore men nor Angels cannot declare it ; this three-fold Cord ( thy Love , O most blessed and glorious Trinity ) cannot be broken , and against it the gates of Hell shall never prevail . Ah greatness that art good , although thou hast in Heaven Millions of Millions of most glorious Creatures , to look on and converse with , yet notwithstanding such is thy profound humility and condescendence , love and goodnesse , that thou wilt and dost behold , yea and delight too , to behold and communicate unto us poor worms , sinsul dust and ashes , the richest , choycest , greatest and most peculiar treasures of thy grace and glory , even of the very same ( though in a far less degree and measure ) as thou dost unto them that are with thee in Heaven , thou givest us knowledge to know thee , love to love thee , joy to rejoyce in thee , and rest to roul and rest our selves on thee ; they indeed eat and are filled , drink deep and are resatiated , see thy face and are altogether fatisfied . But we indeed here , do eat but the fragments or crums of their so Royal Feast and Banquet , we do but sip of the cup of which they drink so deep , and this to us is but at times , but they are alwaies thus replenished and filled with the good things of thy House ; we indeed see thee , O God , but very darkly at the best sight of thee , to their sight , we know but in part , at the highest pitch of our attainments here in the flesh , and joy and rejoyce but at times ; the World , Ah this wretched World , and the things of the flesh , as cloggs , yea as Mountains of Earth , pull us down to the Earth ; when our Souls are as on Eagles wings soaring up to Heaven , and pull us back when we are as it were peeping into Heaven , yea when , O God , thou dost as it were pull back the vail that we might see even into the Holy of Holies ; thus thou feedest and feastest us ( at times ) with the very bread the blessed ( with thee ) feed on , and causest us to drink the Wine of the same Vintage , and we ( in thy Son Jesus Christ , ) see our selves clean , undefiled , without spot or wrinckle , pardoned , justified , sanctified , yea as if we were already glorified , with thine own glory ; true they have their portion in hand in possession , ours is by promise yet to receive , but we have thy Word ( O God ) who art just , true and unchangable , and therefore we can and do rejoyce as well as they , and with the same joy . And thus O Christ , my Saviour and Redeemer , I know thou wilt present me unto thy Father , even in thine own righteousness , worthiness , and obedience , they shall all be imputed unto me as if they were mine own , and in these thy glorious robes I am sure , and certainly perswaded , I shall find acceptance before God thy Father , who will not be ashamed to own me for his own , nor to be called my God and my Father . I know , and confess , Ah my dear Redeemer , that all my bliss , and happiness , present and future , consists in being united unto thee , and as having an interest and sure title to thy worchiness and obedience ; for in thee , and in thee alone we are heirs of all mercies and blessings , out of thee we are heirs of all miseries , in thee we are children of the Father , but out of thee children of the Devil ; in thee we shall be accepted and accounted worthy , but out of thee rejected and esteemed unworthy ; in thee we shall pass for obedient , even as if we had never transgrest , nor sinned , but out of thee we can be lookt on but as disobedient , and transgressors of all thy most holy Laws and Divine Commandments ; in thee , O Christ , I say in thee , we are fit for Heaven , but out of thee only fit for Hell ; in thee , O Christ , in thee , we are the Fathers delight , but out of thee his hatred ; in thee , O Christ , in thee we have much boldness and free access to the Throne of Grace , but out of thee only shame and confusion of face ; in thee , O Son of Righteousness we are more resplendent , glorious and beautiful than the Sun , but out of thee , Ah out of thee we are blackness , ugliness , and deformity ; in thee , O thou the only all , we have all things , but out of thee we want all things . Ah that thou wouldest give me more and more of thy self , that I might give thee more of my self . Ah that thou wouldest so live in me , that I might only live to thee and for thee , who art the life of my life , yea much better than ten thousand lives . Thus even thus thy blood , O Christ , speaketh good things to us , and for our souls , for whom thou hast dyed , it opens Heavens gates unto us , when it shuts them against others ; it appeaseth the Fathers wrath towards us , when it causeth it to burn against others ; it procureth us all good , when it preventeth all against others ; it maketh our peace , So that we shall ever live in rest and peace with thy Father the God of Peace , with thy self the Prince of Peace , and with thy Holy Spirit the Spirit of Peace , when to others it shall make Warr for ever and for ever . Ah my dear Saviour , send down I most humbly beseech thee thy Holy Spirit into my heart , to sanctifie purifie and purge me from all dead works , from the lust of the eie , the lust of the flesh , and the pride of life , that I may live as thou didst live here in the flesh , doing all the good was possible to be done , from the highest of Grace to the very lowest of Nature , that it may be no longer I that live , but thee in me , and that even whilst I live here in the flesh , it may be by thy Faith , and in thy Faith , O Son of God , who hast loved me and given thy self for me , O Lord , I believe , increase I beseech thee my Faith , that I may increase in strength , grow in grace , from one degree unto another , that having finisht my Course here in thy fear , I may die in thy favour , and after this life ended live with thee and in thee in blisse and glory , world without end . Ah Lord God , seeing I have taken upon me to speak , be thou pleased to hear me , and to continue to inspire and teach me , to direct and instruct me by thy holy spirit , that I may yet prize thee and praise thee , for thy late great and sweet mercyes , pouered and showred down so gratiously and plentiously into my heart and soul on my bed of sicknesse ; Ah how greatly hast thou been pleased to strengthen and comfort me , and to make me to rejoyce in and over all my paines , yea making the thoughts of death , and that King of terrors , to be pleasant and comely in my eyes . Ah the Mountains of the Mountains , the Floods , Rivers , Wells and Springs of true joy , that thou hast been pleased , O God , in Jesus Christ , by thy holy Spirit , to Communicate unto my soul , heart and Conscience , feasting and filling me in the assurance of thy gratious and Divine love , and the pardon of all my sins ; the Floods , O God , of thy most sweet and blessed presence have often covered me , and swallowed up my soul into the Ocean of thy unexpressable and infinite goodness ; Thus , even thus thou raisest up those that are fallen , comfortest those that are afflicted , healest those that are sick , strengthenest those that are weak , inrichest those that are poor , cloathest those that are naked , and settest poor Prisoners free , that they may freely rejoyce in thee ; and this joy I am sure none can , nor none shall take from me , for being thus redeemed and made free by thee , O Christ , we are free indeed , and shall with thee enjoy perfect freedome and Liberty . And now , O Lord God , what shall I render unto thee for all thy many and special mercyes which thou hast been pleased so richly , gratiously , freely , and plentifully to pour down upon my poor soul and body ; I have nothing to offer thee but what is already thine own , all is thine , O God , I confess all mine is thine , and I am thine ; give me I most humbly beseech thee in Jesus Christ , who is worthy , a heart according to thine own heart , that I may walk worthily before thee all the remainder of my dayes , not turning aside or going astray , to the right hand of pleasures , or the left hand of profits , and that I may make it my daily food to keep thy holy Lawes , yea my Heaven here on earth , to do thy will on earth as it is done in Heaven . Let henceforth all my thoughts , words , and actions tend to honour , and glorifie thee , my good God and Heavenly Father , making thine honour only , my honour , and thy glory my glory , redeeming the fore past time of my life , by an exact , serious , careful , watchful , and holy walking in thy most holy wayes , and never be truly satisfied , till thou hast al●ogether sanctified me in spirit soul and body ; so that I may alwayes see my self in thee , and thee in me , and know my self to be thine , and thee to be mine . Ah Lord , thou knowest all my thoughts , affections and desires , yea my very heart , what then shall I say unto thee , make me I beseech thee such as thou would'st have me to be , fit me for thy self , and take me to thy self ; do for me what thou knowest to be best for me , that I may glorifie thee , not what I will , but all that thou wilt , both on soul and body , that I may live that life , and dye that death , by which I may glorifie thee most , is all and the only desires of my heart and soul , so be it Lord , so be it , Amen , Amen . Ah Lord God , that knowest all things , thou knowest what is my end and ayme in publishing this thy work , thine it is , and I trust thou wilt own it ; and therefore I seek no other power to patronize or protect it , and thou owning of it , I care not who disown it ; thou esteeming of it , I care not who dis-esteem it ; thou approving of it , I care not who disapprove of it , and that thou wilt do this , and blesse it too , unto the hearts of many , O Lord , I believe , and therein rejoyce , that it shall prove a Cordial to some , and a Corrisive unto others ; a plaister of healing to some , and a sharp Lance to make the wound deeper of others , even as a savour of life to some , and of death to others , to cast down some , and to raise up others ' , to condemne some , and to justifie others , to give trouble to some , and peace to others ; for some scoffing deriding Ishmaels , rayling Shemeies , sinful Critical censures ; I cannot but think it will meet within this sinful ignorant Nation , and times , because it hath not the false visage on which they prize , that is the invention and flourishes of the brain of humane Wisdome ; for such , Ah Lord , it is not intended , neither by thee I know , nor by me , so I shall not I trust care for , or be a whit troubled at such Curs snarling or barking , for power , I know they shall not have to bite or hurt me . But some true Nathaniels in whom there is neither gale not guile , some spiritually wise unto Salvation , that are able to judge of all things , having that anointing in them that is truth , and no lye , and which teacheth and instructeth them in the truth , many such I hope and trust it shall also meet with , and for them , and for them only , it is I hope by thee , O Lord my God , intended , and so thou knowest it is by me , that they with me may together Laud and praise thee , and give thee the honour due unto thy holy name , for all thy gracious works of wonders wrought in and on my poor soul. I know , O Lord , that what thou hast thus in the abundance of thy mercies given me , is not for my self alone , neither may I monopolize it to my self ; hide away this my Talent in this my house of Clay , not keep this Star , or rather Sun-light from others , but thou expectest and requirest I know well , that as I have freely received , so that I freely impart of it and give it as thine unto others , that I should refresh them with the same refreshing wherewith thou hast refreshed my poor unworthy soul , and comfort , and make glad their hearts with the same comforts , that thou hast made glad and comforted mine , and give them to eat and drink of that true bread and water of life , wherewith thou hast so abundantly and frequently fed , feasted , solaced and refreshed me ; and as it were inrich them with the true riches of saving knowledge , to know thee the true God and Jesus Christ whom thou hast sent , which thou hast , I praise thee , in some measure caused me to know to my Everlasting comfort ; thus , even thus , I am sure , O God , is thy good will and pleasure that I Communicate and forget not what thou hast in so much love Communicated unto me , impart unto them all that thou hast imparted unto me . And I praise thy goodnesse , O God , for that thou hast given me a heart in some measure , heartily to desire it , and longingly , and lovingly , to imbrace with much comfort , joy , and content all occasions whatsoever to do it unto all , without any respect of persons to the poorest and meanest Creature ( according to the flesh ) as well as unto the highest in degree and honour among men , and that their Conditions blessed be thy Name makes no condition with me , for I account my self in very truth , Servant and Debtor unto all , both bond and free , young and old , and would with all my heart and soul do for any of them what thou requirest and Commandest , yea me thinks I would give them what I have , and be without it , that they might have it ; I would be hungry and thirsty , and poor , and naked , to feed , refresh , cloath and make rich their souls . I would most sincerely and willingly that they had all of them a double Portion of the gifts and graces of thy holy Spirit , which thou hast given me , to the end it might be well with them , and they might doubly praise thee . Ah Lord , Stamp on their hearts the seal of thy Divine love ; hide them under thy most sacred and glorious pavilion , that they may be kept safe from the evil day , and from the evil one , who continually seeketh to devout them , swallow them up , O Lord , into thy self , that they may be ever secure , dart , O God , a beam of thy Divine love , that by its reflection , they may have love to love thee again as thou lovest them , not as to measure or degree , that I know well is in none , either on earth or in Heaven , nor cannot be , the most blessed Saints , Angels , Arch Angels , Cherubins and Seraphims , were the love of all those lovely blessed and glorious Creatures emptied into one alone , then even I know his would come short of thine , of thy love , O God , to that Creature whom thou lovest in the least degree ( to Salvation ; ) for thy love is the love of a God , who is love that would be but the love of a Creature , thine would be from thy self alone , that would be from thee , and given by thee , so that the love ( which in sincere love ) I thus in Jesus Christ begg of thee for them , is , that they may have true love for thee and thine continually , that it may continue with them and in them unto the end , till that thou shalt so fill them with that first choyce , and chiefe grace , that they all may be as thou art ( in a degree ) all love . Ah Lord God , confound I pray thee the wisdome of the wise ( I mean thou knowest ) the worldly wise , bring down their pride , and staine their glory , such as will go about to condemne what they cannot mend , and to marre what they cannot make ; turn , O God , their wisdome ( as thou did'st Achitophels ) into foolishnesse , but preserve them unto the end from such a like end , and open the eyes of their understanding , that they may see and acknowledge the errors of their wayes and come speedily out of them , and before ever converted unto thee , that their souls may ever live with thee . Ah Lord God , what a most pittiful thing is it , and of all things to be lamented with , and in teares of blood , that any poor soul should either live or die in sin , that a soul which is of much more value then ten thousand worlds , should be for ever lost and undone , for such a base , vile , filthy thing as is sin , the very excrements of naughtinesse ; and by which , O God , thou that art worthy of all honour , art so much dishonoured , and the Devil so much honoured . Ah how is it to be pittyed , and dolefully lamented , that so many poor souls should believe lyes , and the Father of lyes ( the Devil , ) before thy word and thy self , who art the God of all truth , and love ; how great , Ah how great was thy love , O God , to save poor lost sinners , in sparing and giving thy own only dear and beloved Son , to the most shameful and most painful death of the Cross , to redeem them from sin , death , Hell , and the Devil ; and hast thou not promised with him to give them all things . And Ah how great was thy love , O most sweet Jesus , who did'st so willingly submit to thy Fathers will , and for the glory which was set before thee ( for us sinners ) did'st chearfully endure the Cross , and despise the shame , aud so sits down at the right hand of thy Father , to prepare there a place for us , and by thy continual intercession to prepare us for that place ; and this thy sitting down in glory at his right hand , shews plain that thou hast done all that is to be done , that can be required , all as thou said'st when thou gavest up the Ghost is surely finished , our Redemption fully wrought and compleated , thy Fathers wrath appeased , and he well pleased . Ah Christ ( with and in all humility of heart I speak it ) thou had'st this spirit in thee , thou did'st even as it were thus complain , ye will not come to me that ye may have life ; and did'st weep for and over Jerusalem , because her day of salvation was past , and thy holy spirit in the mouth of thy Prophet complaineth , and as it were lamenteth their sad condition ; saying , Ah why will you dye O House of Israel . And further , how often doth this thy gracious and blessed spirit , O God , leave ( as it were ) thy bosome , and comes and sues and wooes us , that he may sanctifie and make us chosen and fit Vessels for thy use . Ah Lord , thou knowest how often such like considerations have sadened my soul ; that thou who art the God of truth , should'st be thought by so many ( as it were ) a lyer ; for thy Word is not believed by them , but made as a thing of nought , trampled under foot , and cast behind the back ; and Drunkards , Whoremongers , and such vile persons words be received , entertain'd , taken up , welcom'd and preferr'd before thee , O God , before thee , and thy Word , and all thy most gratious offers of grace . Now if such by thy good and gratious Providence , come to read these words , or of that which thou hast made me to write , I humbly pray thee in Jesus Christ thy Son , to pity him and pardon him . Ah fetch home , O God , all windering Prodigals that are in far Countrys ( that is ) far from thee , feeding on Hogs and Harlots , which is , on their own fleshly Carnal Lusts , and vile affect ions . Ah Father , I know thee to be full of love and compassion ; Ah be thou pleased to do for all such as thou hast done for me , for such was my most miserable and woful condition ; But I praise thy glorious Name , thou hast washt , and cleansed , and sanctified my soul. Ah be thou pleased to let them all tast of the same love and kindnesse , let them drink all of the same Cup , and eat of the same meat , and be cloathed with the same Robes , and have a like ring of Love put on their fingers . Ah let them , O Father , Lord of Heaven and Earth , be thus welcomed by the , and owned by thee for thine own , and adorn'd thus gratiously with thine own glory , that thou mayest delight in them , and they may make thee only all their joy , delight , and rejoycing . Ah that the Devil had fewer Servants , and thou , O God , who art all goodnesse had'st more , that he were cast of by all , and thy grace and favour accepted off ; that he were disowned ; and thou , O God , for ever owned , to be only worthy to be believed in , feared , loved , prized , magnified and praised ; let these , and a thousand-fold more of thanksgiving , honour , and glory be given unto thy most sacred , and most glorious Name , who art God of Gods , and Lord of Lords , the very and only true God , blessed for ever and for ever . Thus , even thus , O Lord , I have taken on me through the guidance of thy good spirit , to chatter a little as a Crane or a Swallow , and to speak unto thee , and of thee with a stammering tongue ; thou knowest how far short & scant it is , to what I might would , and me thinks could speak ; if thou would'st be pleased to inable me to declare and shew forth what thou hast in love and mercy stablisht and rooted within me . But in my weaknesse and scantnesse , I trust , O Lord , thou wilt be large , and by and with my little , speak much to their hearts , souls and Consciences ; unto whom I can speak but to the hearing of the eare , and though I had the tongue of an Angel , yet my words could not be effectual . Paul could speak but to Lydias's eare , it was the sweet charming voyce of thy holy spirit that spake to her heart , and begat in her holy and Heavenly affections . Pauls planting and Apollo's watering without thy blessing would be in vaine ; all mans all is nothing at all but emptinesse , it is only thou , O God , that mad'st the soul , that only canst satisfie the soul ; and thou , who only art above Conscience that canst quiet the Conscience , that thou wilt thus graciously and powerfully work on others hearts and lives , with this thy gracious work of grace , with which thou hast so richly and plentiously wrought on mine , and in me , are my hopes , desires , and hearty , humble and affectionate prayers , and for this end , and to bring glory to thy Eternrl , most holy , and most glorious name . I send it forth under the shadow of thy wings , to be protected . Ah Lord , hear me , and graciously answer me , and do for me and all thine , much more abundantly then I or they can ask or think according to the greatnesse of thy goodnesse , and the goodnesse of thy greatnesse ; and all I humbly beg , ask , and crave in the name , and for the sake and worthinesse of Jesus Christ the Righteous , thy dear Son , and my dear Saviour and Redeemer , for whom my soul doth , and shall ever praise thee , and to him with thine own sacred , holy , divine and glorious Majesty , and blessed spirit be now and alwayes given by me and all thine , as all due is and to none else , honour , glory , power , might , dominion and thanksgiving for ever and for ever , Amen , Amen . so be it , Lord so be it , Amen , and Amen . IF then all this thou wilt receive , Thou must thy self of all bereave : Thou must thy self for ever loose , If Christ thou wilt for ever choose : And if this choyse thou here dost make ; Christ will thy soul never forsake : For if thou dost to all sin dye , Thou shalt with him live Eternally : Where all his glory thou shalt see , And live in him , and he in thee : Ye shall no more be two , but one , As is the Father and the Son : Eke with the Holy Ghost all three , Shall give themselves to live in thee : Ah ' blessed gift and ' blessed life , Where all is peace , no war , no strife : Where time shall never wear away , Where is no night , but all is day : Which day shall never have amend , And all our work shall only tend , To give God praise for all his love , Who sits above all powers above : Those three in one , and one in three , That blessed were , are , and shall be : Beginning they had never none , And therefore end shall not be known . All time that 's past , is with them present , And that to come is never absent . Therefore in them thou all shalt see , That passed is , and what 's to be . Which shall thee fill with such great joy's , That thou shalt still lift up thy voyce . And with the Angels , and blessed sing , Praise to our God , Praise to our King. Let all praise , honour , and glory be given to God , the God of all glory , from whom I have received all that I have , both to will , and to do . FINIS . Notes, typically marginal, from the original text Notes for div A25963-e6050 True love in loving God , or loving God truely . True love in loving ones self or loving ones self truly . True love in loving ones Neighbours , or loving ones Neighbours truly . False love to God , or loving God falsely . False love to ones self , or loving ones self falsely . False love to our Neighbour , or loving our Neighbour falsely . Prov. 30. 6. Add thou not unto his words , lest he reprove thee , & thou be found a lyar . Notes for div A25963-e11950 See here the uglinesse , basenesse , and vilenesse of sin . A spiritual soul Looking-glass , or a glass to see the soul , whether it be Spiritual or Carnal . Notes for div A25963-e14160 See here in some little measure what heaven is , and what hell is . Notes for div A25963-e18970 Gal. 3 , 27. 
A58334	----	Spiritual hymns upon Solomons song: or, Love in the right channel Wherein that divine part of scripture is paraphras'd, and the dark places expounded; and may be vocally sung in the ordinary tunes of the singing Psalms. By John Reeve. Reeve, John, 1608-1658. 1684 Approx. 223 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A58334 Wing R673 ESTC R219666 99831120 99831120 35582 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58334) Transcribed from: (Early English Books Online ; image set 35582) Images scanned from microfilm: (Early English books, 1641-1700 ; 2039:15) Spiritual hymns upon Solomons song: or, Love in the right channel Wherein that divine part of scripture is paraphras'd, and the dark places expounded; and may be vocally sung in the ordinary tunes of the singing Psalms. By John Reeve. Reeve, John, 1608-1658. [4], 210 p. printed for the author, and are to be sold by John Hancock Senior, at the three Bibles, at the corner of Popes-head Alley, over against the Royal Exchange, London : 1684. In verse. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Song of Solomon -- Paraphrases -- Early works to 1800. Devotional literature -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-03 Emma (Leeson) Huber Sampled and proofread 2006-03 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion SPIRITUAL HYMNS UPON SOLOMONS SONG : OR , Love in the right Channel . Wherein that Divine Part of Scripture is Paraphras'd , and the dark Places expounded ; and may be vocally Sung in the Ordinary Tunes of the Singing Psalms . By JOHN REEVE . I will sing to my welbeloved , a song of my beloved , touching his Vineyard , Isa 5. 1. Teaching and admonishing one another in Psalms , and Hymns , and spiritual Songs , singing with Grace in your hearts unto the Lord , Col. 3. 16. And they sung the song of Moses , and the song of the Lamb , Rev. 15. 3. LONDON : Printed for the Author , and are to be Sold by John Hancock Senior , at the three Bibles , at the corner of Popes-head Alley , over against the Royal Exchange . 1684. To the chast and pure Virgin-Souls , that love the Lord Jesus Christ in Sincerity , Grace and Peace be multiplied . I THese Hymns were most composed in the dark , When restless hours interrupted sleep : With a design to stop that rambling work , Ungovern'd fancy useth then to keep . Better make Hymns then yield to Melancholy , Or take the World to govern by a thoughtful folly . II. Hands off you venomous Creatures ; you that draw The rankest Poyson from the sweetest flow'rs : Yea , that by Rigor of a lustful Law , Would force Divine love to conform to yours . I fear , if you should light upon this Book ; You 'ld force it from it self , and like a love-song look . III. But if you do , our Loves are still Divine ; The stinking Dunghils can't put out the Sun : While you sing out your shame , we will incline To sing the Praise of Gods eternal Son. We will in Psalms and Hymns , and Spiritual Song , Outsing the Mirth obscene , which unto you belongs . IV. Come then you Virgin ▪ Spouses of the Lamb , Joyn consort with the Holy Ones above : Put off the Clog , your Body , if you can , And melt your selves into a Mass of Love. Out with the dregs , and draw the Spirits higher , Let Love be Love Divine , and not a lustful Fire . V. I have liv'd out now , more then threescore years , And never yet could find my heart in tune For such a Work as this ; it plain appears , Love's hard to be refined ! O , how soon , Returns the dregs and smut ! the strength of Grace And Ages weakness , both at work , take little place . VI. Nor had this been expos'd to publick view , But that the Child was drawn by Cogent hand : 'T was hard to trust it , when there are so few Chast Eyes , and pure Minds , abroad the land . But let it take the Covert of the wings Of Him , whose work it is ; of Him , whose praise it sings . CANT . I. 1. The Song of Songs , which was Solomons . HYMN 1. 'T Was Solomon's Song , but now 't is mine : 'T is yours , you blessed Saints on high : You Mil'tants come and make your claim ; All you that are athirst , draw nigh . This Song of Songs , and Hymns of praise ; Sweet Jesus at thy feet we lay , Together with our Hearts and Souls , And for acceptance humbly pray . King Solomon sha'nt Praise thee alone , Nor singly sing his part in this : We 'l Praise thee too , because that thou Our Jesus art , as well as his . Strike up you blessed Angels , Tune Your Musick to the highest Key ; You separated Souls in bliss , Sing forth his Praise ( as well you may ) . How precious is this Song of Songs , Where Christ himself concerned is , And sings the Praises of his Church , As they 're concern'd in singing His ! Come blessed Spirit of our God , Enflame our hearts with heav'nly fire ; W'el sing our parts : O! raise our hearts And Tune them yet a great deal high'r . CANT . I. 2. Let him kiss me with the kisses of his Mouth : HYMN 2. LEt those inam'ring Lips of thine , With Love-begetting Love ; Seal Kisses on these Lips of mine , That I may tast and prove , What those immense Treasures of Love , Those Seas and Oceans be : Let sacred Love flow from above , In Nectar streams to me . And let me kiss those Kisses , which Can raise my Heart on high , And love that Love , that can enrich And crown my Poverty . But will renowned Jesus deign To kiss so vile a Sinner , And be of undeserved Love , The Author and Beginner ! Can filthy Lips , and so unclean , Expect a Prince his Kiss ! Do Kings embrace a Love so mean ! Was ever Love like this ! He that could kiss the bitter Cross , And kiss the burning Wrath , And kiss the Breath of direful Death , A Kiss for Sinners hath ! CANT . I. 2. — For his Love is better than Wine — HYMN 3. LOrd ! I esteem thy precious Love , And prize it more than richest Wine , There is no Cordial can remove My fainting , like that Blood of thine . Wine spills the man that drinks too much , And greatly doth his Health impair ; But those that drink the most of Love , The temperatest Persons are . The Wine is not the poor Mans Drink ; But here 's a Cellar always free : The Rich may come , and poorest Saint May drink his fill , as well as He. There was no Wine at Cana's feast , Was once complain'd by them above ; But such a word shall ne're be said , At Sion's Feast there is no Love. My Soul ! pierce thou this pipe of Love , Fill all thy Flaggons to the Brim ; Divine excess is soberness , And Holy Drunkenness no Sin. The Wine that with us best agrees , And curious Palats most approve , Is not without unpleasing Lees : But oh ! there is no dregs in Love. Love's All that can be spoke or thought ; 'T is all Earth hath , or Heav'n above . Epitomize a Deity , The total sum of all is LOVE . — For his Love is better than Wine . HYMN 4. LOve me , my dearest Jesus , love me , And shed that Love , and let me see A Letter written full of Love , And superscribed unto me . O love my Soul , and love me more , Altho I know no reason why : Let me experience where that great Magnetick power of Love doth lye . Thy Love 's a flood to quench the Flame● Of all my burning base Desires : Thy Love 's a Flame to drink the floo Of Vanity , my heart aspires . Thy Love 's a Corr'sive to my Sins ; Eats the proud Flesh from carnal heart : Thy Love 's a Cordial to revive The faintings of the better part . Let Friends oppose , let En'mies rage ; Let Tyrants threaten Death appall : Let Hell and Devils do their worst , I 'le set thy Love against them all . Love me , my dearest Jesus , love me , And shed that Love , and let me see A Letter written full of Love , And superscribed unto me . CANT . I. 3. Because of the savour of thy good ointments , thy name is as ointment poured forth : therefore do the virgins love thee . HYMN 5. HOw odoriferous are the sents Of thy Graces Divine , Beyond all measure pou'rd forth , Upon that Heart of thine ! No Garden flow'rs , no Spices , Lord ; No sweet perfumes that please , Not Aaron's Oyl , nor Mary's Box , Smell half so sweet as these . Those Virgins next about thy Throne , Angels and Saints that smell , Th' anointings of the holy One , And ' midst these Odours dwell ; Are always in Transports of Love , Have nothing else to do : Would I were there , that I with them Might learn to Love thee too . The Virgin-Souls , whom thou art tuning , As strings to sound thy Praise ; Whose hearts with holy Oyl perfuming , With whom 't is early days ; Initial converts new crept out The Womb of Graces laws , Commence their Love , and Face about : O how thy Oyntments draws ! Pour on t the anointings , Lord , and we Will wrap our selves in sweet , And dwell amidst the rich perfumes , There will we place our feet ; Tho it be costly , spare no cost , O spare , nor work , nor toyl ; Tho we have nothing else to give , We 'l give thee Love for Oyl . CANT . I. 4. Draw me , and we will run after thee — HYMN 6. WIth thy great Power draw me , Lord , And I to thee will come . With greater Power draw me , Lord , And I to thee will run . Draw me , and others I will draw , And we to thee will run ; Except thou draw'st , our backward hearts To thee they 'l never come . When Jesus draws , he strongly draws , The flesh can't hold me back ; Nor all the pleasures of the World ; 'T is thee , 't is thee I lack . When Jesus draws , he sweetly draws , As Beasts by Fodder led ; As Lovers draw by Charms of Love , As Unions raise the Dead . The Loadstone draws the steely Mass , And none can tell us how ; So draw my steely Heart , my God , And make my Powers bow . Yea , drawn I am , I bless thee for 't , My Soul shall praise thee ever : O Father , Son and Holy Ghost , My God , forsake me never . CANT . I. 4. — The King brought me into his Chambers — HYMN 7. WHen fervent Love , with winged hast , To blessed Jesus flies : With winged hast he comes as fast , With help and choice supplies : Let 's not his Church stand at the door , He sends no Servant down ; But down the stairs he comes himself , That King of great renown . His Person is the thing She seeks , His Person tends upon Her ; His Person is the thing She meets , His Person is Her honour . And up the Stairs he leads his Love ; Gives Her a Princely Treat ; With sp'ritual Nectar chears Her heart , And Entertainments great . He seasts Her with his Chamber Love ; The best of all his store : She seeds upon his Flesh and Blood ; Her heart can wish no more : O Lord ! thou art to me a dart : My wounded bleeding heart , Shall still impart her Lovesick Art , And never from thee start . CANT . I. 4. — We will be glad and rejoyce in thee — HYMN 8. GO , empty Joys , with all you toys : I have a better Joy than you : The Wine , the Mirth , the Musick ▪ dance Doth but my precious Soul undo . The blessed Jesus hath vouchsafe'd Upon the Mount my Soul to raise : Now I 'le exalt his Name and Fame , And to the Heavens raise his Praise . Let things go how they will below , Let Mountains duel with the Seas ▪ Let Hell her hottest Fires blow , My heart in Him shall take her ease . The merry Mirth which madness yields , Which worldly Men so fast devours ; Their pleasures and their drinking-hours ▪ Cannot afford such Mirth as ours . They cannot tast our Joys , O Lord ; Nor can thy Saints more rellish theirs : Our Joys will greater Joys afford : And their's will end in bitter Tears : Therefore will we rejoice în thee : Our Joys shall feast upon thy store : When we are sad , we will be glad , And Praise thy Name for evermore . CANT . I. 4. — We will remember thy Love more than Wine — HYMN 9. GIve place , ye Spirits of the Grape , That briskly fparkle in the Glass : There 's no such Wine as Love Divine ; O , what a flavour Jesus has ! Were we possest of East and West , And all the Joys of Heav'n above : Treasures of both the Worlds : we will , Forgetting these , remember Love. Forgetfulness the fruit of Wine , But never was the fruit of Love ; The more I take , the more I make Impressions deep , and past remove . We cannot meet with Wine so sweet , Nor yet so pleasant to the tast , As drops of warm and bleeding Love , That trickle from his heart so fast : The Wine that from the Grape is prest , In time will into sowr turn ; But Love Divine will ever shine , With hottest Flames that always burn . The Wine is drawn , the Vessel 's out , You cannot make it ever run : Whom Jesus loves , he loves as fresh , As if it were but now begun : Thou God of our Salvation , Draw forth our Loves more unto thee : By loving us , teach us to Love , And thy beloved Spouse to be . CANT . I. 4. — The upright love thee . HYMN 10. THou art belov'd , and best approv'd , Of all that are upright , Whose hearts are sound , sincerely bound ; Thou art their chief delight : Whose very heart and souly part , Dwells with the Truth ; and when ▪ Mens hearts are truly true to thee , As thou art true to them . Tho Sinners scorn , and all forlorn , In their ungodly sight : Wretches they are , that would not care , To Love thee , if they might . The Hypocrite will speak thee fair , But hath no love within : Kiss ▪ and betray , like Judas they ; O Lord , it is their Sin ! My Lord ! I love thee truly , tho I Love not as I should : I love thee , yet I love thee not ; At least , not as I would : I would I could ; but since 't is so , Worms can but act as Worms ▪ Accept a real wish it were , A spark till Fire burns . CANT . I. 5. I am black , but comely ( O ye Daughts of Jerusalem ) as the tents of Kedar , and curtains of Solomon . HYMN 11. O What a sorry thing am I , That cannot bear this weight of Love ! I 'm sunk , and down , and dead , as if Some dart had struck me from above . My Face is black because of Sin ; But yet am comely by his Grace : I 'm black without , but fair within : The scorching Sun hath tann'd my Face . How black soever , Lord , I am ; Yet I am comely towards thee : O mayst thou love ! and give me leave , Thy ardent Lover yet to be ▪ Tho Sin and Sorrow makes me black , Like Kedar's Tents , that always lye Expos'd to Wind and Air unkind , And inward wasting Misery . Yet Solomon's bed is not so fair , Nor are his Curtains half so bright , As I am , through his Grace , within , Comely in my Beloveds sight : Ye Daughters of Jerusalem , Do not contemn me at this rate , Because of my deformity , And this my dark and gloomy state . For Love he can , altho I am , Most undeserving of his Love ; And black as Hell , as if I were , As fair as is the Heav'n above . CANT . I. 6. Look not upon me , because I am black , for the Sun hath looked upon me . — HYMN 12. A Cloud may quickly overcast The brightest Sunny-day ; And through the sweetest Joys on Earth , Our tears can break their way . Ye Daughters of Jerusalem , The Sun hath tann'd my Face . Alas ! the Morphew that obtrudes It self in Beauties place ! Look not upon me , turn your Eyes : I am a loathsom sight To God and Angels , and my self ; In me is no delight : O how I loath my self , my God , To see this filthy sight ! O how I long , tho thus unclean , To love thee , if I might ! There is a sacrificed Lamb , Whose Blood can make me white . There is a Sun can wake the day , Out of this dismal Night : Then shall my black be washed off ; Then shall my Beauty shine ; Fair as the Morn ; tho thus forlorn , Both in your Eyes and mine . CANT . I. 6. — My mothers children were angry with me — HYMN 13. MY Mothers ( not my Fathers ) Sons ; Half Brethren , Lord to me ; That claim a Kind'red of thy Church , But not a-kin to Thee : Sons of the Church create my woes , And cause me all this moan : They'd have me see by their blind Eyes , And quite put out my own . They have a way to fast and pray , Thy word doth not allow : And to their Modes of Worship false , They'd have my Conscience bow . The golden Image they set up , My Soul shall not adore . The fi'ry Furnance of their Wrath ; I 'le bear , and help implore . Awake , O Christ , and me assist , And keep my heart within , True to thy Truth , thy Cause and thee , That nothing make me sin : I 'd better anger Men and Devils , That 's but a Creature wrath : Than by submitting to these evils , Try what thine Anger hath . CANT . I. 6. — They made me keeper of the Vinyards — HYMN 14. ARise , O ▪ Lord , some help afford ; To thee my Soul doth moan : I cannot hold , I must-unfold My grief to thee alone . They 've gotten Vineyards here and there , Exotick to thy Laws , Which by their force they 'l make me keep , From which my Soul withdraws . Their Figs are naught , their Grapes are sour , Their Vintage is not good : Their Winepress is to press the Saints ; Their Liquor is their blood . Head of the Church ! I pray thee let My heart be guided so , That I may yet their anger get , And make them more my foe ▪ They 've got a Vineyard strange to thee , No Scripture-rule must guide it ; And they 'd have me their slave to be : O Lord ! I can't abide it . Be thou a keeper , Lord , to me , And I 'le be none of theirs ; And fortifie my heart within , From all besieging fears : So will I Praise , and Trophies raise , For my Illustrious King ; And throw false Worship out of doors , As an accursed thing . CANT . I. 6. — But mine own Vineyard I have not kept — HYMN 15. ALas ! when I with them comply , My Soul doth suffer loss : My Vine doth languish , and my Trees Are overgrown with Moss . My Graces they felt a decay , My Plants began to dye ; My Conscience bled , my Joys were fled ; O , what a Wretch was I ! ●alse Worship is a canker-Worm ; It Poysons all the Fruit : Unscripture-Modes are Locusts all ; My Vineyard yet doth rue 't : T was never well with me and mine , Since thee and thine I slighted ; For fear of man , from thee I ran ; O how I am benighted ! Let thy Commands and Laws , O Christ , My Vineyard be to me : And next to them , O let my Soul , My other Vineyard be : And let it be my great imploy , To keep my Vineyards clean : So shall I rest , and be possest Of Joys no Eye hath seen . CANT . I. 7. Tell me ( O thou whom my soul loveth ) where thou feedest , and where thou causest thy flocks to rest at noon : for why should I be as one that turneth aside by the flocks of thy companions ? HYMN 16. O Thou Beloved of my Soul ! Tho hast a People free From all these mixtures , cleansed pure : O tell me where they be ! Thou hast thy Institutions , And Ordinances pure ; Thou hast thy Churches : Tell me when , And where I may be sure . Thou hast Enclosures rich and fat , Peculiar to thy Sheep ; And dainty nour'shing Pastures where Thou dost them always keep . Thou in Communion fold'st them up , In Winter keep'st them dry ; Thou giv'st them shades from heat of Sun : O tell me where they lye ! For why should I be led away By Creatures , in pretence ; And starve my soul , misled by such As come I know not whence ? O tell me then , and bring me where , In this my greatest need , Thy Pastures and thy Pastors are ; And I with them will feed . CANT . I. 8. If thou know'st not ( O thou fairest among women ) go thy ways forth by the footsteps of the flocks , and feed thy kids beside the shepherds tents . HYMN 17. O Thou my fairest one ! ( Thus my beloved spake ) If thou would'st know what thou must do , And with my Saints partake . Go up to yonder Mount , Thence look , and thou shalt spye , Clear as the Sun , what must be done , Presented to thine Eye : Seest thou them folded Flocks , Whose heart the Spirit tyes : Whom Gospel order calls into Distinct Societies ? Seest thou the Fields , where they Enjoy their heavenly feed ? The Shepherds stand at my command , To guide them at their need . Their Magna Charta is My Word ; my Law their Guide : O follow them that follow me , Their foot shall never slide : There go , and joyn thy self ; Thy Soul there feed and feast ; Follow their steps to Pastors Tents , And there thy Soul shall rest . CANT . I. 9. I have compared thee , O my love , to a company of horses in Pharoahs chariots . HYMN 18. MY Church ! my Love ! I 'le now begin , T' express the Joy that I am in , And sing thy Praise as thou dost mine , And tell the World why I am thine . I 've made thee fair , there 's no compare ; No worldly thing is such to me : King Pharoah's Charet-Horses were A comely sight , but not like thee . When I behold their beauty , and Coupled in order as they stand ; I more admire and Praise those Unions , My Churches have in their Communions . Were Pharoah's trappings boss'd with Gold , As if they would outshine the Sun ? Much more the pollish of thy Grace Shines ; that my heart is overcome . Did Pharoah's Horses prance along , And gladly draw his Charets on ? Such Service from thee I have found , As if thou didst not feel the ground . As Pharoah's Charets did exceed ; The best in all the world they be : Such is my Love , such is my Dove , The best in all the world to me . CANT . I. 10. Thy cheeks are comely with rows of jewels , thy neck with chains of gold . HYMN 19. WHen Princes Daughters , in whose Veins The Royal blood doth run : Stand richly drest in all their best , By art that can be done : My Church ! thy beauty far exceeds , Thy Glory far excells : My Love ! thou 'rt fairer than them all ; In thee all beauty dwells . When rows of Jewels beautifie Their Face , and Cheeks adorn , To make thee fair in Princes Eye , And welcome as the Morn . The Graces of my Church shine forth More lustr'ous , tho but small : Methinks I see my Glory shine Upon their Faces all . When chains of Gold , the Necks enrich , Of mortal Beauties here : It draws their Eyes , who are not wise , And leads them to a snare : But happy they that can be caught With Sions Beauty so : And fall in Love , as I have done With Saints , and what they do . CANT . I. 11. We will make thee borders of gold , with studs of silver . HYMN 20. WE , Father , Son and Holy Ghost , Will all in one conspire ; To stud the Glory of thy Face , And make thee All Desire . I 'le to my Father for supplies , And largely he 'l dispence : I 'le to the Holy Ghost also , And fetch thee Riches thence . Thou shalt partake of all my stores , My Heart , my Blood , and Me ; If what 's in Heaven , or Earth can do 't , We 'l give it all to thee . We 'l with most glorious Ornaments , Pollish that heart of thine : Borders of Gold , and Silver studs , Shall make thy Glory shine : When all is done , 't is all too small A Present for my Love : I 'le give my self away also , And thou shalt live above All things but me ; for I 'le be Gold , Jewels , and every thing , And thou shalt live upon my stores , And loud my Praises sing . And then will we rejoyce in thee , When we have made thee thus : Then sin no more , ( as did before ) Shall break 'twixt thee and us : My Soul admire this fervent Fire : Such Love no Tongue can tell : Who could have thought that Christ that bought Should Love his Church so well ! CANT . I. 12. While the king sitteth at his table , my spikenard sends forth the smell thereof . HYMN 21. HOW rich and dainty is the fare , My blessed Love , and Lover dear , Provides for his beyond compare , And feasts them with his heavenly chear ? The Cloath is lay'd , the Table spread , The Dainties are his Flesh and Blood : The welcome Guests are richly fed , And He himself becomes their Food . His Presence graces all the Feast ; His smile make welcome every Guest : He sits at Table with them , where His Saints are glad to meet Him there . His presence draws their Graces forth , Faith , Love , Joy , Patience , and the rest ; The smell whereof is better worth , Than Spikenard Oyntments at the best . Thus Gardens yield their sweetest smells , When Rain and Sun extract them forth . Thus in his presence man excels , Who 's in his absence little worth . My Soul ! thy King at Table sits ; Now let thy Spikenard-Graces lend The sweet perfumes ; and pleasant sents Into his Nostrils largely send . CANT . I. 13. A bundle of myrrh is my welbeloved to me ; he shall lye all night between my breasts . HYMN 22. TEll me no more , you Sons of Art , You Students in the Case , What 't is will ease a Sick mans heart , And all his Grief displace : Jesus , when he doth please to be Refreshing from above ; How he transports me ! O I feel , My self all Fire and Love. The holy Oyl was made of Myrrh : O Christ anoint me so : Thy Body was embalm'd with Myrrh ! O Christ embalm me too ! And make me sweet , that I may greet A never dying Rest , And smell of thee , as if possest , With Myrrh upon my breast ! There is a Night of darkness , when This Myrrh is Cordial : A Night of great Affliction , then This Myrrh is all in all ▪ O let him lye between my breasts , And with his Love perfume me , And yield his heart-reviving Art ! This Night will else consume me . CANT . I. 14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi . HYMN 23. OO me ! to me ! what comfort wer 't , Or what refreshment could I see , If he were sweet to all the World , And were not also sweet to me ? I 'le sing my well ▪ beloved's Praise , And speak what he hath been to me : Engedi's Aromatick Vines , Have never been so sweet as He. Clusters of Balsam Camphire were , In those same Vineyards past compare : Yet none so sweet , yet none so rare , As my Beloved's Odors are . How sweet was Christ upon the Cross , Making Atonement for my Sin ? Or else my Life had been my loss ▪ What a sad case had I been in ! How sweet was he within the Grave ? Himself , not spices made him so : How sweet a Bed shall I then have , When sleep with Jesus I shall go ! Blest be the day that e're I smelt , What sweet in my Beloved was : Bless be the day that ere I felt , That sweetness my Beloved has : How sweet art thou in Heaven , where Angels and Saints perfumed are ? Amidst that plenty grant there be , One cluster , Lord , lay'd up for me . CANT . I. 15. Thou art fair , my Love : behold , thou art fair , thou hast doves eyes . HYMN 24. THou 'rt fair , my Love ! Lord , how can I be fair , thus foul with Sin ! Thou 'rt fair , my Love : Lord , tell me why ▪ What transport art thou in ! I ne're am fair , but when there are , Reflections from thy Grace Darted upon me , from thy fair And most resplendent Face . Thou art my Love : Lord , can it be , When I deserve thy fury , And highly merit , that thou me Should'st in Oblivion bury ! Yet cause thy Love is like thy self , Too deep for humane Eye : Thou lov'st , because thou lov'st me , Lord , I know no reason why : Thou hast Doves eyes so pure and chast : Those Eye-beams draw my heart : In tears of godly sorrow washt : They shine like Stars in dark : Lord ! Is 't because they shall be so , When Glory makes them bright ? Or , is 't because they shine below , With my Redeemers light ? CANT . I. 16. Behold , thou art fair , my beloved , yea , pleasant . HYMN 25. NAy , thou art fair , my Love , not I : Beauty keeps house in thee alone . There is no Sun , nor Moon , nor Stars , But thou art All and every One. Away fond Pleasures , fleeting Joys : Would I had never lov'd you so : You smiling , but beguiling Toys : I 've got a wound , and you my foe . Come dearest Lord ! O let me taste Of Pleasures that are more Divine : For those are gone , but these will last ; With these refresh this heart of mine . How pleasant are thy smiles , when I Under the guilt of Sin do lye ! When I damnation every hour Expect , how pleasant is thy pow'r ! How pleasant are thy ways to me ! Thine Ordinances all are so : To Eat and Drink , and Feast with thee , There 's no such pleasure I do know . But O! when I shall come to dye , And see thy Face in endless bliss , And shall embrace the Man himself : There is no Pleasure like to this . CANT . I. 16. — Our bed is green . HYMN 26. THou hast prepar'd a Bed of love ; 'T is richly furnish'd with the best : Where thou and I eternally , Shall in each others Bosom rest : Our Bed is always green ; it knows No Winter blasts , nor no such thing : It 's always budding , fruitful grows : An ever , everlasting Spring . When vain delights transport the Rich , And seem to court the Men of pleasure : They 'r wither'd soon , and quickly gone , And fall full short in weight and measure . Give me those spiritual Joys , O Christ ! Whose colour green , will ever last : And think on me , while here I be , And send me now and then a tast . My Soul revive ! comfort thy heart , ' Mid'st all the troubles thou had seen : Revive ! for tho the Stairs be dark , The Chamber 's light , our Bed is Green. All Glory give to God above , And to our Jesus , God and Man : And to the Holy Ghost also , With all the Strength and Praise we can . CANT . I. 17. The beams of our house are cedar , and our rafters of fir . HYMN 27. COme let us sing the Praise Of our eternal House : Whose firm foundation is in Grace , Free Grace hath fram'd it thus : In Glory finished , Topstone in Glory lai'd , Rasters and Beams : eternal streams Of Love and Light display'd : Come let us enter , Grace , And here together dwell ; Till I provide a better place , Let 's rest us here a while . But , oh , that house above , When thither we shall come ; It 's built so sure , it shall endure An everlasting home . Wilt thou accept , O Christ ! Of such a one as I ? Poor I ! to take a Lease of thee , For all Eternity ? Wilt thou accept , said he , Of such a one as I , That must thy sinful will controul ? Come then , we both comply . Finis Cap. 1. Deo laus . CANT . II. 1. I am the rose of Sharon , and the lilie of the vallies . HYMN 28. SHaron , the Garden of the World , The Pride of Palestine ; Whose natural soyl more glory bore , Then Sol'mon could resign . Could ne're produce so sweet a Rose , As I w ll be to thee : So sair a Lilly never grew : Sharon must stoop to me . My Church , I praise my self ; not Pride , But hope of Custome makes me : who 'l have a Rose ? a Lilly , who ? VVhere is the Soul that takes me ? Upon the Cross I was distill'd : Come taste in distillation The sweetness of the absent Rose , By Faith and Acceptation . Thou art my Rose , my Souls repose ; O let me never be , My dearest Lord , a Thorn to thee , That art a Rose to me . Thou art the Lilly of the Vale , A matchless Purity . Let me be gather'd by thy Hand , And in thy Bosome lye . CANT . II. 2. As the lilie among the thorns , so is my love a-among the daughters . HYMN 29. MY Church ! my Love ! thou art to me , A pleasant Lily , pure and white : The Daughters all , compar'd to thee , Are Thorns and Briars in my sight . 'T is thee I prize , and singly place My heart upon thy self alone : False Creatures , tho I have their face , Are pricking Briars every one . Take it not ill , my Love , from me , That I have plac'd thy dwelling so , Incompass'd round where En'mies be : As mid'st the thorns the Lilies grow . I 'le make these thorns preserve thee safe , And keep thee from a worser foe : O , they shall save thee from the bite , Of that devouring Beast below . They shall fence out both Sin and Hell , Let out Corruption , slay thy Pride : So near thee they should never dwell , But for advantage on thy side . Now blessed Jesus , grant me this , That I may such a Lily be , And let these Thorns and Briars be A Preservation unto me . CANT . II. 3. As the apple-tree among the trees of the wood , so is my beloved among the sons — HYMN 30. THou art to me an Apple-tree , My God , for fruit and shade : An Apple-tree thou art to me : Thy fruit will never fade . Trees of the Wood , are not so good , Their Fruits are none , or sowr : An harbour they for Birds of prey , That will the Fruit devour . Better than all the Sons thou art , Hast been , and ever shall : The Angels are the Sons of God , But thou excell'st them all . The Saints are Sons of great delight , Adoption makes them so : But Son of God , and Son of Light ! There 's no such Son below . The first-born Son , is Mother's dear , Her Life wrapt up in his : But not a Son can come so near My heart , as Jesus is . O! let this Apple ▪ tree , my Lord , Within my Orchard be : Propriety makes all things sweet , Or else no sweet to me . CANT . II. 3. — I sat under his shadow with great delight — HYMN 31. LIke as the shadow from the heat , Protects and cools the panting Neet : So doth my Soul to covert fly ; Under thy wings , O Christ , to lye . Should'st thou let fall thy brightest Rays , It would consume my Life and Days : I cannot see thy Glory yet ; Thy shadow will me better fit . How glorious are thy Saints above , That see thy Face in purest love ! When such delights thy shadow can , Contribute to me , sinful man ? My Soul ! when he is shadow'd forth , In Sacramental shades to thee ; 'T is but the Picture of his worth ; But what he is , thou dost not see . O , then sit under these sweet shades , And often guide thy footsteps thither : Till we ascend to brighter glades ; In shadows lets sit down together . Be quiet , thoughts , thou irksom Flesh ; Would thou wert crucifi'd to me ! To see no sights ▪ tast no delights , Nor know no earthly thing but thee . CANT . II. 3. — And his fruit was sweet unto my tast ▪ HYMN 32. THE bitter tree , the Cross , Bore him that bore the fruit ; The choicest Fruit that ever was , His Father call'd him to 't . There Pardon ▪ grew , and Peace With God , with Man , within : A Fruit that did transcend by far The cursed fruit of Sin. Sweet pleasure is but pain ; Swe rt profits are deceit : The best of all the World , at best , Is but a subtil cheat ▪ He , he 's the fruitful tree , His fruits all pleasant be . No Joys or Toys that ere I found , Are half so sweet as he . Here I may fill my heart : O , let me have a taste : My Christ , my Fruit , thou only art , As long as Life shall last . As thou bear'st fruit for me , Let me bear Fruit to thee ▪ Do thou incline this heart of mine , That All-divine it be . CANT . II. 4. He bronght me to the banqueting house ▪ — HYMN 33. WOnder of Mercy ! now I see , And have great cause to think upon , VVhat Grace is , when it will be free , And puts its Royal cloathing on . I that deserv'd to stand at Dore , And take my Answer on my Knee ; Into the House of all his Store , Himself vouchsafes to carry me . O , the rich welcome that he gave ; My thirsty Soul at first approach ! He brought me Sweet-Meats out himself ▪ And set his choicest VVine abroach : Into his house of VVine he brings me , Leading me kindly , hand in hand , And , smiling , bids me pass the dores , VVhere all his richest treasures stand . Himself the House and Banquet is : His Presence with me , is a Feast : His Smiles are Sweet-meats , all of his , Is all in all , to every Guest . My Soul get off this dunghil VVorld , Strive to ascend the blessed Mount : No Treats but these , will ever please , Or turn to any good account . CANT . II. 4. — His banner over me was love . HYMN 34. WHat Victories I ever got , VVhat Lusts l 've overcome : To my own strength ascribe I not , But to his Grace alone : My Banner was his love to me , All my success was his : His Standard call'd me forth , and he My strength and safety is . Do but , O Christ , O do but say , Thou lov'st me ; that 's enough : Love is all VVeapons of array ; Love Armor is of proof : Love me , my God , I need no more ; My God , I ask no more : I perish if thou lov'st me not , The Battel is so sore . Here 's Sin , the VVorld , the Devil and Death ; Combin'd to bring me low : I 'm almost beaten out of Breath , ( Some help ! ) they vex me so : O , do but love me , and I shall Banners of love display , VVill break their hearts , and rout them all , And Victor get the day . CANT . II. 5. Stay me with flaggons : comfort me with apples : for I am sick of love . HYMN 35. O What redundant love is this ! What flowing streams break down the banks ! More than enough , O Lord , it is ; Love me but less , I 'le give thee thanks . Here 's love beyond all bounds and measure , So free , so full , so large , so quick : 'T is strange to see so vast a treasure . Love made me well , and makes me sick . But sick for more , and sick to see , The Fountain whence these streams do flow ; Yet sick for more ▪ and sick to be In place where this vast love doth grow . Stay me with Flaggons of that Wine , Was prest out of thy self , the Vine : Thy Blood , O Christ , will stay the Fire , That burns in me , sick with desire . O , let the Apples of my love , Cool Fires in my Love ▪ sick heart : Till I below , and thou above , Shall meet at last , and never part . Till I am sick , I am not well : O that I had this sickness Lord , Such Joy doth in love sickness dwell , Such as my health could ne're afford . CANT . II. 6. His left hand is under my head , and his right hand doth embrace me . HYMN 36. MY aking head and heart , Thou hast a hand to stay ; Another hand that shall impart , Embraces all the day . In both thy hands , O Christ , My safety is secured : Within the foldings of thy arms , My Soul is safe immured . Castles and Towers are No safeguard in my case ; Nor all the Oceans Oaken walls , With me have any place : Only his circling Arms , As with a Wall of Fire ; Defends me from the dreadful harms , Which Sin and Hell conspire : Besides the help that 's in 't ; The Love that streams this way , Conveys more Spirits to my heart , Than fear can take away . It is , O let it be , The great support I find ; That when I faint for want of thee , Thou have me in thy mind . CANT . II. 7. I charge you , O ye daughters of Jerusalem , by the roes and hinds of the field , that ye sti● not up , nor awake my Love , until 〈◊〉 please . HYMN 37. O Let him take his rest , that hath Travell'd so long , so far , To rescue Souls from burning wrath ; O , make it all your care , You Daughters of Jerusalem ; You that pretend to love him . O , give him no disturbance then , Nor to disquiet move him . I charge you by the Hinds and Roes ; Those loving Creatures shall Witness against you as your foes , And on you Vengeance call . If you more bruitish than the Beast , That wont molest his Master , Shall by your Sin disturb his rest , And bring him to disaster . O Christ , my Love ! Give thou the charge , The house and all is thine : O , take the Keys and the walk at large , Command whate're is mine . I cannot bind them to the Peace , A weak and private man : Authority can make them cease , Let Sin do what it can . CANT . II. 8. The voice of my beloved ! behold he comes leaping upon the mountains , and skipping upon the hills . HYMN 38. 'T Is my beloveds Voice , I 'm sure , 'T is not a Stranger 's fallacy : That breatheth in the Word so pure , In which I learn that he is nigh : Behold , I see him coming , tho The Hills and Mountains of the Earth : The great Zanzumming Tyrants do Oppose his Actions in their birth . Behold he comes , you Princes all , That have oppos'd his Royal Will ; You must expect a dreadful fall , That Vengeance should your Besomes fill . Leaping and Skipping on the Hills , Trampling upon your greatest Pow'rs , Dancing with pleasurable skills ; He 'l pull down all your lofty Tow'rs : Behold he comes , you shall not hinder , No difficulty stands before him , But he 'l be sure to tread it under , And shortly make your Crowns adore him . Make haste , my God , make no delay ; Thy waiting Spouse hath long sat up ; O , make thee Wings , and come away ; Give Antichrist her bitter Cup. CANT . II. 9. My beloved is like a Roe , or young Hart — HYMN 39. O My beloved Lord ! To me thy grace afford : The flames of thy sweet love to me , Kindle my love to thee . Give me but leave to love thee , That art so much above me : Let me be bold to let thee know , To thee my self I owe. My God , my heart is thine ; 'T is thine , it is not mine : Let me but love , and call thee so ; It 's all the bliss I know . Thou art a pleasant Roe , Hunted to Death below ; Whose Flesh and Blood for Sinners need , Is Meat and Drink indeed . Thou art a loving Hart , Kill'd with a murd'ring dart : A murd'ring dart that drew a flood , Of dear and precious blood : O , let that Blood me purge , From Sins , Filth , Guilt , and Scourge , And let that broken Flesh me Feast , Till I with thee shall rest . CANT . II. 9. — He standeth behind our wall , he looks forth out at the windows , he shews himself through the lattices . HYMN 40. HE shews himself in cloudy gleams , Obscure and Window-Visions : Glimpses of Love , and twilight beams , And dark Illuminations . Why doth my Love immure his Face , And shrow'd himself behind our Wall ? The Lattices Eclipse his Grace , And Windows interrupt his call : Is it because the visive Powers Of Mortals can't endure his sight ; Or to distinguish these dark hours , From those that shine in perfect light ? What ere it be , 't is just that he Should now and then withdraw his Face : And 't is rich Grace to let me see , The least glance in the darkest place . Behind our Wall , is not so far , That I should think him wholly gone : These Lattices and Windows are Helps to discern he 'l come anon . A clearer sight , O , that I could Obtain ! a sight that doth excel : There is no fear that e're I should Admire too much , or Love too well . CANT . II. 10. My beloved spake , and said unto me , Rise up , my love , my fair one , and come away . HYMN 41. WHose is this rousing Voice , I hear , That breathes so sweet an Air , Through Walls and Lattices ? so dear , So ravishing , so rare ! 'T is my Beloved's voice , I know , That Courts my drousie mind : That bids me rise from things below , And leave my self behind . Arise , my Love , and come away , Rouse from thy Morning sleep : Rise up , my fair One , no delay ; Tho lock't in Slumbers deep . My God , I come , I find no rest , No Bed of Ease , but thee : The present World is at the best , A Bed of Thorns to me . My God , I come ; but oh , how loath ▪ I've drunk a sleeping Cup : And O , the dulness ! O the sloath ! Dear Jesus help me up : Then will I come away , and leave My Sins and Fears behind me : Farwel vain Pleasures , let me go , And let my Jesus find me . CANT . II. 11. For lo , the Winter is past , the rain is ov● and gone . Ver. 12 The time of singing of birds is com● , the voice of the Turtle is heard in our land Ver. 13 The fig-tree putteth forth her gre● figs , and the Vines with the tender grape● give a good smell . Arise , my love , my fai● one , and come away . HYMN 42. REjoice ye people of the Lords , There is a glorious day ; There is a day will break your Cords , And fright your Fears away : The Winter blast is almost past ; Farwel the Rain and Flood : Now Antichrist no more shall tast The sweet of Martyrs blood . There comes a Church-reviving Spring ; The Flow'rs adorn the Earth : The Turtles with the Birds do sing ; All hearts are full of Mirth . A time when every Tree shall yield , A pleasant Fruit to God : And all the Creatures of the Field , Shall feel no more his Rod. Rise then , my Love , and come away , Stand ready for the time : Prepare thee , for this long'd for day , And let it find thee mine . Awake ! behold , I 'm at the door , Let me not find thee sleeping : My Spirit is up , I 'le quickly put An end to all thy weeping . CANT . II. 14. O my Dove ! that art in the clefts of the rocks , in the secret places of the stairs : let me hear thy voice , for sweet is thy voice , and thy countenance is comely . HYMN 43. MY mournful , chast and harmless Dove , My Spouse thou art , and thee I love : I've hide thee in the craggy Rock , As if secur'd by Key and Lock . The clefts and rendings of my Side , Op'ned a passage to my Heart , And there my Dove shall safe abide , And thou and I will never part : The Hawks , and other Fowl's of prey ; The Winter Storms of Persecution , Shall but intice my Dove away , And cleave my Heart for her Admission ▪ The secret places of the Stairs , Where she retreats to breathe her Pray'rs , Are open to my view ; my Dove , I 'le meet thee there , and shew my Love ▪ O , let me hear thy Voice , my Dear , Tho broke and inarticulate : Thy Nonsense I 'le be glad to hear , And prize the Pray'r which thou dost hate ▪ O , let me see thee now and then , That sees thee always from my place . Present thy self once and agen ; It 's joy to me to see thy Face . CANT . II. 15. ●ake us the Foxes , the little Foxes that spoil the vines , for our vines have tender grapes . HYMN 44. TAke us the subtil Foxes , Lord , They are too wise for us to take : They spoil thy holy places , and Intrenching there their Burrows make . They bark and peil the fruitful Vines : O tender thou the tender Grapes : Surround them by thy wakeful pow'r , Till it be said , not one escapes . Let them be taken in their craft , Thou in the Trenches dig their Graves : Pluck off their Foxes skin , and drown Their Carcases in wrathful Waves . Let all the World see what they are , Let them not cheat thy Churches more : Entrap them in the traps they lay , And lay their Sin at their own door . Blessed Redeemer keep my Soul ; A weak and tender Grape am I , A tender Grape that can't escape A little Foxes subtilty . Preserve thy Chruch , and her desend , From Lions teeth , and Foxes wiles : So will we sing to our great King , When thou shalt bless our Cheeks with ( smiles . CANT . II. 16. My beloved is mine , and I am his : he feeds among the lilies . HYMN 45. O Blessed day , that I can say , My Jesus , thou art mine : O blessed day , that I can say , My Jesus , I am thine ! My Christ is mine by deed of gift , And that 's a title good : And I am his by purchase right , He bought me with his Blood. I 'le have no other Love but he , I like my choice so well : He 'l have no other Spouse but me ; Together let us dwell : He feeds among the Lilies white ; There he doth most frequent : Amongst his Saints , all his delight Is plac'd to his content ▪ Their Graces are his sweet repast , Their Pray'rs and Praises are A Banquet to him , and their Faith His most delicious Fare : O let but me , and this Church be A Field of Lilies , where My Christ may feast , what likes him best , Upon his sent-in chear . CANT . II. 17. Until the day break , and the shadows flee away : turn my beloved , and be like the Roe ▪ or the young . Hart upon the mountains of Bether . HYMN 46. WHy stays the lingring Day ? What ails the Morning light , To lye a Bed so long , while I Am longing for its sight ? There is a Nuptial day Shall perfect all ere long : When all the shades shall flee away , And all the Saints shall throng Into the Bridal room , And coalesce in one : One Heart , one Spouse , to Christ alone , Made so by Union . A bright and glorious day , No clouds shall hide the Sun : And universal Joy shall raise The heart of every one . The glorious Angels shall These Nuptials celebrate , And gladly sound their Trumpets round , At a Triumphant rate . Till then , protect me Lord , And turn thy steps to me : O hasten , hasten , all thou canst ; Delays Distractions b● ▪ O , be thou like the Roe , With winged speed make haste , Or as a Hart that runs apart , On Bethers Mountains fast . Finis Cap. 2. Triuni gratias . CANT . III. 1. By night on my bed I sought him whom my soul loveth : I sought him , but I found him not . HYMN 47. MY God! I love thee with my Soul , And yet I lye in Bed ; Tho thou art mine , and I am thime , My heart is almost dead . Such drowsie damps o'recast my Joys ; I seek thee half asleep : And now I cannot hear thy Voice , I only sigh and weep . I seek thee , but I find thee not : My Lord , where art thou gone ? Into what Covert art thou got , And leav'st me here alone ? A sloathful Suitor I have been ; It prompts me to conclude : My Christ won't humour drowsiness ▪ Nor mind dull Solitude . Wake me , my God , with Voice and Rod : O rouse my drousie Senses : Let me not lye , and sleeping dye , Or idly make pretences . My Soul awake , and rise , and shake This dulness off : for why ? If thou will vainly live to sleep , Then must thou sleeping dye . CANT . III. 2. I will arise now , and go about the city , in the streets , and in the broad ways : I will seek him whom my soul loves : I sought him , but I found him not . HYMN 48. IN vain do I divert my self , And think the World shall ease me : And roul my self in earthly Pelf , And in its Pleasures please me . In the broad ways and City ▪ streets ; A Christ is rarely found : A Soul distrest , he seldom greets Upon such dirty ground . Thou ' ast left this wicked World long since : O , Christ thou art not there : O , let me get me out from hence , And seek some other where . Be gone , vain Pleasures , empty Toys , You please , yet vex me sore : You interrupt my sp'ritual Joys : I 'le never love you more . I seek in vain , my Christ to gain , He dwells in other places : You 'r all my hindrance , and my sin , I 'le never see your Faces . I thought I might enjoy his Light , In midst of worldly Pleasure : But I have found the World abound With no such blessed Treasure . CANT . III. 3. The watchmen that go about the City , found me : to whom I said , Saw ye not him whom my soul loveth ? HYMN 49. YOu spiritual Watchmen at the Gate : O you whose Office 't is To pity my distressed State , And tell me where he is : He whom my Soul loves ; you know who , I shall not need to name : The Earth , the Seas , the Heav'ns and you , Are filled with his Fame . Tell me , O tell me , where he is , If it be known to you : He is my only Joy , and Bliss , My Life and Heaven too ? If I can't find him , I must dye , What is this Life to me ? If he absent , my Soul is spent : O , tell me where is he ▪ He that my Sin hath griev'd away , Whose absence now I moan , That shed his Blood for my Souls good : O , whither is he gone ? What! can't you answer ? are you such Watchmen that cannot see ? Or want you pow'r in this dark hour , To bring my Lord to me ? CANT . III. 4. It was but a little that I passed from them , but I found him whom my soul loveth : I held him , and would not let him go , until I had brought him into my mothers house , and into the chamber of her that conceived me . HYMN 50. MY Soul , if thou a Christ would'st find , In a distressed gloomy day ; Unto the Shepherds bend thy mind , And they 'l instruct thee in the way . No sooner parted from them , when I found my Joy , my Souls delight : My heart did dance within me then , And I was ravish'd with his sight . I found my Jesus ; let me come , And him imbrace with both these arms : That like the rising of the Sun , Did rid my Soul of Midnight harms . My Soul ! now hold him fast , and don't Disturb his quiet any more , Thy life and happ'ness lyes upon t : A fresh departure will be sore : I 'le bring him to my Mothers House , There 's Souls to save , as well as mine : I 'le Feast him there , with all that 's rare , And give him most delicious Wine . The Wine that makes his heart full glad , Is when he tastes the Loves of those That once were Rebels , or as bad , That are his Friends , and were his Foes . CANT . III. 5. I charge you , O ye Daughters of Jerusalem , by the Roes , and by the hinds , that ye stir not up , nor awake my beloved , till he please . HYMN 51. WHat pity 't is that such a Guest , Whose Essence is all Love : Should be disturbed in his rest , And forc'd to make remove . You Members of his Churches all , Would I could charm you so ; By Roes and Hinds , to still the Winds , And make no noise below . He gave me rest the other day , When I was almost dead With frights and fears , and drown'd in tears , He lifted up my head . I never met with Joy till then , Nor never knew a day , Nor saw a Sun till he was come , To fright my Fears away . Contentments ! there are no such things , There is no Sunshine-weather : No happiness , but that which brings Christ and my Soul together . 'T is just that you and I requite This blessed Peace he gave us , And freely give him rest for rest , As our dear Lord would have us . CANT . III. 6. Who is this that cometh out of the Wilderness like pillars of smoak , perfumed with myrrh and frankincense , with all powders of the merchant ? HYMN 52. I Heard him speak his Love to Saints , That were out of desertion creeping : Arabian deserts spicy fumes , Ne're smelt so sweet , as smoak of weeping . Who 's this ! what glorious Person 's this , That takes this solitary path ; That fears no way , nor Beasts of prey ; Of Desert-frights , no terror hath ? But through all these dangers dares To come to a despised Jesus , And warily scapes the Desert-snares , And crys , There 's nothing else will please us ▪ It is my Church ; to me she seems , Like to some smoaky Pillar ▪ which Fir'd by the Holy Spirit means To soar alost an heav'nly pitch . She 's in my Nostrils sweet perfume ; The Merchant-Powders worthless be : The Myrrh , the Frankincense may soon Their Odors lose , but never she : Her Gifts and Graces , Pray'rs and Tears , Her Faith and Patience , Joy and Fears , Her Up's and Down's , her Sigh and Groans , Like bruised Myrrh , perfume the Air. Come forward then with winged pace , And leave this Wilderness behind : The nearer me , the sweeter place ; Be thou but loyal , I 'le be kind . CANT . III. 7. Behold his bed , which is Solomons : threescore valiant men are about it , of the Valiants of Israel : HYMN 53. KIng Solomon's Bed , that guarded was With threescore Men of Might , Whose Weapons breathed Fire to those , That wak'd him in the Night ; Types out the Royal Guards , that tend His Throne and Diadem : Numberless Angels guarding him , That Guards himself and them : My Jesus ! he is now at rest , At Gods right hand of Pow'r , And of eternal Joy possest , Secur'd as in a Tow'r . No might nor spight shall ere affright ; The bloody sweat is past : No more the Tears shall trickle down , That trickl'd down so fast . The flaming Cherubims of old , That kept the Tree of Life : Still keep the Chambers of the Lamb , And his beloved Wife . O thou that lov'st my Soul , command , Send me but one of those : But one of these sweet Angels , and I 'le never fear my foes . CANT . III. 8. They all hold swords , being expert in war , every man hath his sword upon his thigh , because of the fear of the night . HYMN 54. ANGELS expert in War , Heav'ns great Artillery : Gods Hosts unseen , Defenders are Of my dear Love and Me. 'T is not ' cause I deserve To have a Life guard by me ; But ' cause he in a Bed of love Will please to settle nigh me . If Hosts against me rise , And men of War shall scare me : The Lord of Hosts will send his Hosts , They in their arms shall bear me . The Lord will Muster up , And send them to the Courts Of Tyrant ▪ Rulers , who shall down With them , and all their Forts . Believe it , there are Thrones , And Nobles sit upon them : Above the earthly greatest Ones , And Judgments issue from them . These , these shall do us right , When we can nothing do ; With Herod's of the World shall fight , And overcome them too . CANT . III. 9. King Solomon made himself a chariot of the wood of Lebanon . Ver. 10 He made the pillars thereof of silver , the bottom thereof of gold , the covering of it of purple , the midst thereof being paved with love , for the daughters of Jerusalem . HYMN 55. KIng Solomon's Charet for his Bride , Of Wood of Lebanon was made : This Charet bottom was of Gold , This Charet Silver pillars had . Cover'd with Purple , pav'd with Love : But O , how far surpast by him , Who is All love from head to foot , To draw all Love to him agen . Jesus , King Jesus , for his Spouse , For the Lambs Wife , his Bride , hath built A far more glorious Chariot , which With Love and Pow'r is double gilt : Brac'd with the everlasting Arms , Whose covering is eternial Glory , Whose substance is a Love that warms , Whose Wheels run to the Joy before ye . Now blessed be that boundless Love , And blessed be that endlefs Power , And blessed be that God above , That made his Chariot like a Tower. This Honour all his people have , They go on foot , and yet they ride : Thus rides the Princes , when advanc't In stately Pomp , by Prince his side . CANT . III. 11. Go forth , O ye daughters of Zion , and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals , and in the day of the gladness of his heart . HYMN 56. O That , that blessed day were come , When we might meet our Solomon , Crown'd King of Saints , and Nations , and Having the World at his command ! His Father hath already Crown'd him , Giv'n him a Title to this thing : When shall his Mothers arms surround him , And Crown him her eternal King ? 'T will be the gladness of his heart , When he shall once espouse that Spouse : When Kingdoms shall their Loves impart , And all his Foes caught in a Noose : Arise ! descend thou Royal Prince , Thy Coronation-day is come : In Seat of thy Magnficence , Thy Church would fain affix thy Crown . Thy Mother , Sister , Brother , wait , And long to see that blessed day , When Sin and Sorrow 's out of date , And crowned Jesus bears the sway . O , when shall Jews and Gentles both , Fasten thy Crown upon thy head ! Gentiles have done it , Jews hold off ; By both must this be managed . Finis Cap. 3. Deo gratias . CANT . IV. 1. Behold , thou art fair , my love , behold thou art fair — HYMN 57. I That have made and form'd , By curious Art and Skill : The Beauties of the upper World , According to my Will ▪ I that behold and see Those beauties all the day : ( Should Mortal eyes but steal a glance , 'T would take their Lives away : ) Yet I say , thou art fair , Thy Graces beauties are : My Fathers face and mine doth shine Upon that Face of thine . The trifling Beauties which Fond Lovers idolize , Are not so fair , nor half so rich As thou art in my Eyes : O how I love that Soul , That 's true to God and me ! My heart 's inclin'd , my Love is blind , Their faults I cannot see . I 'le shortly bow the Heav'ns : O how I long to come ! I will arise , and rend the Skies , And fetch my fair One home . CANT . IV. 1. — Thou hast doves eyes within thy locks — HYMN 58. NOw I 'le consider in its place , And view my Blood-redeemed prize ▪ The sparkling Diamonds of thy Face , The Dove-like Beauty of thine Eyes . Thou hadst an Eye of Flesh was wont To send forth Beams of lustful Fire , That after Vanity did hunt , And fill thy heart with base desires . A wandring tempting rouling Eye , A Casement ope't to let in Sin : But now 't is chaste , with eyesalve washt , And takes diviner Objects in : But O , that intellectual Eye , Whereby thou seest things unseen ; Whose objects quite are out of sight , That eyes me through the darkest Screen ! That shines like Diamonds in the dark , Or Stars that brighten blackest Night : Knowledg and Faith such Power hath , To see by Dark as well as Light. My Soul admire , and raise thee higher , With both these Eyes behold that spark , Whose Beams have giv'n thee light and sight , That once were blind and in the dark . CANT . IV. 2. — Thy hair is as a flock of goats that appear from mount Gilead . HYMN 59. THe hair , the Beauty of the Face , That taking Ornament ; That blusheth nothing at disgrace ; It 's cut , it 's shav'd , it 's rent ; It open lies to all assaults , And yet it feels it not : The Razors shave , the Sizars cut All wrongs are soon forgot . My Church , I love thy Patience , This I admire in thee , Under all injuries content ; Those that affront thee , win thee . Like Goats on Gileads Mountains shorn , Stript of their hairy Fleece : Yet not a groan , all wrongs are born , Their sheering breaks no Peace . This warms thy heart , as hair thy head : How ornamental ' t is ! When Patience can impow'r a man To conquer all he sees : With this sweet frame , in love I am : It 's rare in my account : To be forgot , and feel it not , Is Patience paramount . CANT . IV. 3. Thy lips are like a thred of Scarlet , and thy speech is comely — HYMN 60. THy rosie Lips with Scarlet dye , Gives beauty to thy Face : Inflames with love th' Observers eye , A thousand beauties has : Made red , not with thy Blood , but mine ; It 's from my passion fed ; No natural Colour in this World , Can yield so deep a red : O , how I love these ruby Lips , I love to hear them speak ; Thy Pray'rs and Praises , Nectar sips , To me , tho faint and weak . Thy Doctrines , Counsels , Cordials are , To me and those that hear them : Thy sharp reproofs are killing darts , Yet health to those that bear them . My Soul admire , and much desire , Thy Soul 's admiring Lover : Be it thy Grace , thy words to place , And tell thy Speeches over , As men tell Gold , O , weigh thy Words , Thy Speech exactly measure : So shall thy King delight to sing , And praise this vocal Treasure . CANT . IV. 3. — Thy temples are like a piece of a pomegranate within thy locks . HYMN 61. I Love thee , for thy Cheeks , my Spouse , A Virgin blush adorns them : The modesty that crowns thy Brows , A holy shame informs them : Have you not been where you have seen The blushing Pomegranate , All overspread with rosie red , As Nature did create ? Thy Temples shaded in thy Locks , With rosie blushes spread , Doth much express thy bashfulness : True Vertue vails her head . Thy guilt and shame , for what 's to blame , Thou canst not face it out : Thy flushings , blushings , fears and tears , Are beauties out of doubt . My Soul ! this consternation due , Becomes the Virgin-bride Of that same bleeding Lover , who For thy Salvation dy'd ▪ O let me never , never trace , The steps of Sinners bold : Nor hide my Sin , but hide my Face , As with a blush control'd . CANT . IV. 4. Thy neck is like the tower of David , builded for an armoury , whereon there hang a thousand bucklers , all shields of mighty men . HYMN 62. YE eldest Sons of living day , Peers of the Upper-House ; And all you Commoners below , Come and behold my Spouse . Thy stately Neck , like Davids Tower , Built for an Armoury : Unites thy Body to thy Head , Never to part ; and why , A thousand Shields the promise yields , As many Swords thy Faith , Tho Hell and Devils do their worst , Thy Soul Protection hath . Thou shalt not truckle , no nor buckle To inimical spight : Strong in the Lord thou art , and in The Power of his Might . Thy Fire-breathing Cannons fly In face of all thy Foes : For thee a Davids Tower am I , ' Gainst all that thee oppose : If sin or men infest thee , then Thy Neck a Tower is ; Thy Soul , tho tost , shall ne're be lost In such a Tow'r as this . CANT . IV. 5. Thy two breasts are like two young roes that are twins , which feed among the lilies . HYMN 63. THy Breasts , the seat of Love , And Natures Ornament , With full-pent milky treasures give Thy off-spring nourishment . Such milky streams do flow , To nourish all thy Seed , As fruitful Roes that fat their twins , And midst the Lilies feed . Thy Sons and Daughters are Begat from Heav'n above : A num'rous Off ▪ spring will appear In that great day of Love : Thou hast two Testaments , Repleat with Milk Divine , With these thou sucklest all my Saints , And mak'st their Faces shine . I must admire the man That springs from such a Father , That strongly draws by Graces laws , The breasts of such a Mother . Then drink and thirst again , As Babes the Breasts adore : Till thou shalt come to thy blest home , And drink and thirst no more . CANT . IV. 6. Until the day breaks , and the shadows flee away , I will get me to the mountains of myrrh , and to the hill of frankincense . HYMN 64. THere is a blessed day will break A glorious Light will shortly come , Whose rays will make the shades betake , As frightned , to their lasting home . A day will drink up all the Rain , And scatter all the Fogs away : And fully rout the dreadful train Of Clouds , that now Eclipse the day . No more shall Sin or Fears bespatter The glorious beauty of thy Face : No more shall bloody Tyrants scatter Their roaring Bulls in every place . There is a day and door of hope ; ( I mean , to hasten all I can ) That will surprize both Turk and Pope , And the blood-thirsty wicked man. Till then , the mount of Myrrh above , And Heaven's hill of Frankincense , Must for a while obscure my Love , And Person , from the eye of sence . But do not fear ! from that Ascent , As from a Mountain , I can see ( And did before ) how all things went : Till then , do thou confide in me . CANT . IV. 7. Thou art all fair , my Love , there is no spot in thee . HYMN 65. MY Love , thou art all fair , In thee no spot appears : I ▪ ve washt thee white , from what was black , In precious blood and tears : Thy parts are all inspir'd , All Graces in thee shine : Each faculty my Love hath fir'd , And charm'd that heart of thine . Degrees are wanting still ; 'T is yet thy Infant-state : But yet we can spell out a man , In Limbs that are not great . I 'le pollish thee , my Dove ! I 'le off with every spot ; I 'le drive the trade till it be said , What Graces hast thou not ! Thy Sin and Guiltiness , My Royal Robe shall cover , And my imputed Righteousness , Shall make thy God thy Lover : My Soul ! 't is done for ever : For ever praise his name ; His Blood was shed , thy Sins are dead , Never to rise again . CANT . IV. 8. Come with me from Lebanon ( my Spouse ) with me from Lebanon : look from the top of Amana , from the top of Shenir and Hermon , from the lions dens , from the mountains of the leopards . HYMN 66. ANd now my welbeloved Spouse , Since I have set thee free , And clear'd thy stains , that none remains , Now love thy self and me . Come , Royal Princess , come with me , Thou shalt not come alone : My presence shall thy Conduct be , Only consent and come ▪ From Lebanon , that Mount of Pleasures , And from Amana too : These barren Mountains yield no treasure , Arise and let us go From Lions jaws , and Leopards paws , And all the wicked rout : From Traytors gins , and Spoylers dens ; Come , I will lead thee out . There 's nothing can degrade a man , Like bruit-Society , Or make him from his Essence come , Like wicked company : Resolved then , I 'le leave these men , Whom I did once adore ▪ At Jesus call , I 'le leave them all , And ne're come at them more . CANT . IV. 9. Thou hast ravished my heart , my Sister , my Spouse ; thou hast ravished my heart with one of thine eyes , with one chain of thy neck . HYMN 67. MY Sister , by the Father's side ; And Spouse , by all consent : Sister adopt , and Spouse elect , I 'm full , and I must vent . My ravisht heart hath felt a dart , And I am all desire : I , who created Fire and Love , With Love am set on Fire . Something hath smote me from thine eye : That eye of Faith , it is , That single wounding eye of Faith , That makes me love thee thus . That dares upon a naked word Of Promise trust me so : That will secure it self of Love , Ev'n whether I will or no. The chain is Love , that draws my Love ; Do thou but say , thou lov'st me : It is a chain , I captive am , And nothing e're removes me . My Soul ! fix this same Eye of Faith Upon him stedfastly : Fasten the link with sodring Love , He 's thine eternally . CANT . IV. 10. How fair is my Love , my Sister , my Spouse ! how much better is thy love than wine ! and the smell of thine oyntments than all spices ! HYMN 68. THou 'rt fair , my Love , thy Love is fair : How fair I can't express : Better than Wine ; but how much better , I leave to thee to guess ! Love is heart-chearing wine ; bestow A glass of Love upon me , And I 'le forget my Sorrows great , The wrongs that have been done me . I have no thirst but for thy Love ; Love me , and stay my thirst : O do but try to love me ; why ? Because I lov'd thee first . Let no perfume henceforth presume , To gratifie my wants ; No Spices sweet , my Nostrils greet ; There are no sweet but Saints . I love them with a pard'ning love , Their follies I forgive . I Love them with a lasting love , That shall for ever live . Amazement stops my verse and me ! O Lord , that lov'st me thus ; O let me never , never be Unkind , ungracious ! CANT . IV. 11. Thy lips , O my spouse , drop as the honey ▪ comb : honey and milk are under thy tongue — HYMN 69. THe gracious words thy lips adorn , Like drops of Honey from the Comb : 'T is Canaan's Language newly born , From a Divine inspired Tongue . Honey and Milk are not so sweet , As savoury Speeches dropping down , That nourish whomsoe're they meet , And from a spir'tual Fountain come . When Lips drop sighs , and Eyes drops tears In penitential sight of Sin : When Speech drops Praises , and strong Pray'rs , It shews a Honey ▪ comb within . When nour'shing , and soul ▪ fatting words , Lye breeding underneath the Tongue : And when due season birth affords , This , this my Love inspires my Song . My Soul , learn this ! Are gracious words So sweet to Christ thy dearest friend : Then don't impose upon his nose , The Carr'on stink that base words send . Season my Lips with Salt , my God , And sift my Language from its dross : For why should I so foolishly , With Speeches vain contract my loss ? CANT . IV. 11. — And the smell of thy garment is like the smell of Lebanon . HYMN 70. NAked , and in thy blood ▪ before , Unpollisht , rude and rough : I spread my Skirt , and threw quite o're , A Garment large enough : And now like blessed Jacob , in The Priestly Robe , his Mother Vested him with , he passeth fair , And go'th for elder Brother . Even thus imputed purple smells , When on the Sinner thrown ; Like to a Field which God hath blest : Tho borrow'd , 't is thy own . The fragrant smells of Lebanon , The Mount of Canaans glory : There never was such sweetness as These Garments shed before ye . When once thou gett'st my Garment on , Art with my Merits clothed : My Father takes thee for his Son , And for his best beloved . My God! perfume my Soul , and vest it , And in thy Bosome lay it : Upon thy tender Bowels rest it ; 'T is done , if thou but say it . CANT . IV. 12. A garden inclosed is my Sister , my Spouse : a Spring shut up , a fountain sealed . HYMN 71. MY Spouse ! I have enclosed , And strongly fenc'd thee in , With rocky Walls , and scorching Fire ; Thou hast my Garden been . If men dare scale the Flames , To their own loss they venture : I 'le keep thee so on every side ; They 'l knock , but shall not enter . I 'le plant thee with sweet Flow'rs , And every fruitful Tree ▪ And all about I 'le make me Bow'rs , And take my walks in thee . I 'le shut and seal thee up , No dirty foot shall see Thy heavenly Springs and Waterings , Thou shalt my Fountain be . O thou , the Spring of Springs , Whose Fountains always run : Fountain of Fountains , and all things , From thee my Waters come . O thou , the King of kings , Plant thou thy Garden round : Let every walk thy Praises talk , In thee my fruit is found . CANT . IV. 13. Thy plants are an Orchard of Pomegranates with pleasant fruits , Camphire with Spikenard . Ver. 14 Spikenard and Saffron , Calamus and Cynamon , with all trees of frankincense , Myrrh and Aloes , with all the chief spices . HYMN 72. COme , now , my Sister , let us go , And how see the young of Sets do ▪ The Standarts must not stand , I have A better use to put them to . These I 'le transplan● to Paradice , With Glory I will fill their faces : They must be gone , their work is done , The young ones must supply their places . The Lambs , the Babes , my Churches breed , Are a more rav'shing sight to me : Than the Pomegranate full of seed , Or all the Arabian spices be . The Spikenard , Camphire , and the rest Of choicest Aromatick fumes , Are worthless , when they do their best , Let them be buried in their Tombs . But O , the Joy I take to see My pregnant Church her Children bear : The young ones that convert to me ! My choicest Heaven on Earth is there . Young ones awake , since I do take Such pleasure in your budding Graces : Repent , Convert , or 't will be Death For you to let me see your faces . CANT . IV. 15. A fountain of gardens , a well of living waters , and streams from Lebanon . HYMN 73. IF I a Garden am , thou art , O Christ , the living Spring ; If I have any sprouting Plants , The Water thou dost bring . No Water , then no Fruit , no growth , No Spire can pierce the Clods : The Fruit I bear , if it be rare , It is not mine , but Gods. My heart was dead the other day , And then sweet Mercy came , And washt it in a Spring of Blood ; It came to Life again . My heart was hard , as I may say , As hard as any Stones : I drench it in the living Spring , And it to softness comes . My heart was cold , as cold as Ice ; Some heat it did require : I found the living Waters had In them a living Fire . Now let thy dying , living blood , Stream as from Lebanon : Water my wants , and wash my Plants , Or we are all undone . CANT . IV. 16. Awake , O North-wind , and come thou South , blow upon my garden , that the spices thereof may flow out — HYMN 74. I Must have Air and Wind , As well as Water , Lord : Or else my Garden , that is I , No fruit can ere afford : Arise North-wind and South , Rough and serene , both best , And do thou time their gates and thine : In both Ish all be blest . There 's not one Plant will thrive , Or Flower hold its scent , Unless thy Spirit , Lord , contrive To breathe their Nutriment . How will the Spices flow ? How will my Graces flourish , If thy sweet Spirit please to blow , And drooping Flowers cherish ! For loves-sake let me beg ; O Holy Ghost , thy Grace , Thy Breathings , Giftings , Fillings , Seals ; Let each work take its place . If my Beloved come , As he a coming is : Not finding me and Fruit at home , He 'l say my heart 's not his . CANT . IV. 16. — Let my my beloved come into his Garden , and eat his pleasant fruit . HYMN 75. MY Garden is thy Garden , Lord , Therefore do thou the Winds awake : Let sharp and cold North-winds accord , With gentle South , and their turns take . Sometimes I need a nipping Frost : ( Lord , not too sharp , lest all be lost : ) To cross my sin , let me be crost ; But Winds serene advantage most . Let North awake and stop ; but let The South awake , and come and blow : Too much the North will nip the fruits ; But O , the South will make them grow . O Spirit of Love , and harmless Dove , Do thou take wings and fly to me : Or else give wings to climbing Love , And quickly I will up to thee . My Lord , here 's little fruit for thee , Tho my Souls Garden do its best : But if thou com'st , there 's Fruit for me ▪ Tho I have none , I shall be blest . Thus poor Folks entertain the King , And Landlords sit at Tenants table ; They have no more , but what they bring , Thou should have more , if I were able . Finis Cap. 4. Laus Jehovae . CANT . V. 1. I am come into my garden , my Sister , my Spouse : I have gathered my myrrh with my spice : I have eaten my honey-comb with my honey : I have drunk my wine with my milk — HYMN 76. WEll ! I am come , my Spouse , Thy Pray'rs have given me wings : I have accepted all thy vows , And tasted all thy things . In thee I find my myrrh , My honey-Combs I eat : Thy Milk and Wine is all Divine , Thy Spices all are sweet . Thy Plants that I have set , Are in a thriving plight : Thy heart a flour'shing Orchard is , A Garden of delight : O , how I joy to see My cost not lost upon thee : There grows sweet Fruit on every Tree : The younger Plants have won me . Thy Fruits of holiness , Are Aromatick Spices : Thy Garden , and thy self no less , To me a Paradise is . My God , how is it thus ! Can man relieve his Maker ! No ; but the grafted Cion is Of the Stocks life partaker . CANT . V. 1. — Eat , O friends , drink , yea , drink abundantly , O beloved ! HYMN 77. COme now , all you that are my Friends , My Church hath made a feast : Come fill your Souls with Nectar bowls , I call you with the rest . I 'de have you all partake of these Her inexhausted pleasures : Come eat and drink her Pray'rs , and sink Your selves into her treasures . Her Lips shall feed you , and her Graces Their bounty shall express : If Angels come , they shall have some , And Joy to every Guest . Come then , you drooping Spirits , come ; Here is a worthy prize : And if you please to drink up Seas ; I 'le give her fresh supplies . Lord of all store , I thee implore ; Since what is thine , is mine ; And what is mine , is thine ; This boon To grant do thou incline , That thou wouldst fill me with thy self , And stretch my Soul to hold thee : And I shall feast me and the rest , With what thy Love hath told me . CANT . V. 2. I sleep , but my heart waketh — HYMN 78. I Am a contradiction , Lord , I wake , yet am asleep : I am asleep , and yet I wake ; I both , and neither keep . Thus after greatest beams of Love , My heart grows cold again : As after greatest gleams of Light , The Heavens grow big with rain . When first I tasted rav'shing sweet From thy divinest Love , I thought I never more should meet With darkness from above . But now I am all Ice and Cold , My Zeal I cannot keep , As if I 'de over-drunk my self ; I 'm fallen fast a sleep . But yet my hearts awake ; I would Do better if I could The Spirit is willing , Flesh is weak ; O , make me what I should . I would not rock my self asleep : If slumber overtake me , Rouse up my drowsie Sences , Lord , And by thy Power wake me . CANT . V. 2. — It is the voice of my beloved that knocketh , saying , Open unto me , my sister , my love , my dove , my undefiled : for my head is filled with dew , and my locks with the drops of the night . HYMN 79. LOve will not suffer drowsiness , But kindly wakes his sleepy Spouse : Thus Parents wake their children whose Dull inclinations cannot rowze . Awakening Love a Voyage took , In all the Rain , and in the Deep ; To view the World , and found that part , That 's call'd Awak'ned , fast asleep . Awak'ning Love the danger saw , How sleepy Saints unuseful were ; How prone the Devil was to Rob And spoil them of their precious ware . How little love to Christ there was ; As men asleep they mind him not : How soon their Temples by a Nail Might pierced be with deadly stroke . Awak'ning Love that saw things thus , Rouseth them first , with midnight cries ▪ Cries Fire , Fire , O! the Fire of Hell Flames out ! awake , why don't you rise ? That not prevailing , turns his voice Into a Lovers earnest cry , That knocks and bounceth at the door ▪ Cold , wet ; Awake my Love , 't is I. CANT . V. 2. It is the voice of my beloved that knocketh , saying , Open to me , my Sister , my Love , my Dove , my undefiled One , &c. HYMN 80. OPen thy heart , my Love , And let thy Jesus in : And why not ope thy heart to me , As well as unto Sin ! Why not for me as well As for forbidden pleasure ! Shall I stand waiting at the door , That am thy God and Treasure ! Shall I , thy Lover , take This pains to make thee mine ; And shall a base and sordid Lust , Ensnare that heart of thine ? It breaks my heart to see My Love in Bed with Sin ; Whilest I the Husband am shut out , And may not enter in . My Jealous Heart and Eye Would prompt my Hand to take A Javelin up , and strike thee dead ; But that my Bowels ake , And yearn with Love and Pity : Rise then and let me in , And I 'le forgive thee all that 's past , And love thee well agen . CANT . V. 2. It is the voice of my beloved that knocheth — HYMN 81. HArk ! drowsie Soul ! whose Voice is that ? Whose hand that knocks at door , That pleads his entrance with such charms , I never heard before ? 'T is my beloved's : O that Love ! Now in my lapsed state , To call me Sister , Love , and Dove , And undefiled Mate ! That pleads his Journey , and his Locks Wet with the drops of Night : His head bedew'd with rain , he fain Would enter if he might . Lord , break the door , the Spirit saith , The Flesh wo'nt let me rise : Burst all the Locks and Bolts , and come , The Flesh cries otherwise . Come Jesus , sweet , and let us meet , The better part saith , Come ; But Flesh and Pleasure cries , No , no , No , no! there is no room . My God , shall Flesh prevail ? 't will be If thou stand'st neuter here , As Candle by a snuff kept down , That fain would upward soar . CANT . V. 3. I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? HYMN 82. CAn'st thou not rise , my Love ? I ran To help when thou wert cast . My dearest Lord , I cannot Can , Flesh chains me down so fast . Wilt thou not rise , my Dove ? I rose When dead , to make thee rise : My Lord , I cannot will ; This Flesh So hard upon me lies . 'T is night ! 't is dark ! my coat is off , How can I put it on ? My feet are washt , and should I rise , And make them foul anon ? Thus Eve her Figleaves stitcht together ; The Bidden made excuses : The mild and gentle Jesus stands , And puts up all abuses . I might have said , Can it be Night , When day is at the door ? Or dark , when he that is the Light , Can darkness overpow'r ? I have put off my Coat ; and can't I put it on as soon ? Affronted thus , my Jesus , cry'd , Farwel my Love , I 'm gone ! CANT . V. 4. My beloved put in his hand by the hole of the door , and my bowels were moved for him . HYMN 83. AS men are wont , when taking leave , To wave the hand to parting friend : I saw him do 't , my heart did heave , And all my bowels did extend . My Jesus ! I shall ne're forget That dreadful black and sad surprize : I would have rose with all my heart , But at the present could not rise . My bowels sounded , when I saw His beck'ning hand a farwel give : I thought I should have dy'd to see Him wave his hand , and take his leave . As frighted men in dreams would speak , But have not power to speak a word : My heart assai'd , to pray him stay ; My moving bowels all concur'd . I hal'd for breath , and would have cri'd , Stay Lord , I come ! but could not utter : I plainly saw my loss would be , Like riches running down a Gutter . My Soul , these damps and dreadful cramps , Contract the Sinews of the best : My God! appear , to me draw near , When such Temptations me infest . CANT . V. 5. I rose up to open to my beloved , and my hands dropped with myrrh ▪ and my fingers with sweet smelling myrrh , upon the handles of the lock . HYMN 84. I Rose , I went , I op'd the door ; But I delay'd too long My dearest Lord was gone before , Distated at this wrong . Yet left a sweet persume behind ; The sign he had been there : No sooner had I toucht the Lock , My hands dropt down with myrrh . He left me not , till I him left : And never left me so : But left a vertue still behind , To sweeten all my wo. Thus Lovers will absent , but then Tokens shall blow the Flames , And keep the Fire of Love alive , And quicken the remains . My God! my heart 's a rusty Lock , Oyl it with Grace Divine : My heart is more , a chained door ; Burst up this Heart of mine . Lay thy perfuming hand upon it , And drop thy sweetness in : 'T will fire my longings to thy self ; 'T will out with Sloth and Sin. CANT . V. 6. I opened to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed when he spake — HYMN 85. JEsus withdraws ! Thus when the Sun Doth bid the World good-night ; It leaves it in a Dark and most Uncomfortable plight . That word , I 'm gone ! that killing word , My heart did rend and tear : I little thought his words were Swords ; Delays denials were . I rose , but he was gone from thence , And left me all alone : I never thought , I 'le rise anon , Did Tantamount , Be gone : If tears would fetch him back , I 'de weep A Sea to waft him over ; If pray'rs , I 'de rend the Skies with cries , But I 'de regain my Lover : Wo , and alas ! my woful case ; Now am I left alone . In Fears and Cares , and thousand Tears , My Sorrows to bemoan . All you that have a Soul to save , Take warning by my fall : Make no delays , give him no Nay's ; Rise when you hear him call . CANT . V. 6. — I sought him , but I could not find him : I called him , but he gave me no answer . HYMN 86. ALL you whose tender bowels yearn , At full grown misery : Lament my case , my blubber'd face , And pity , pity me . I pray to him that heareth pray'rs ; But mine he will not hear . He hath a bottle for all Tears , But mine must not come there . I sought him that is found of All That seek him heartily : But , O my pain ! I seek in vain ; My coming makes him fly . He that once lov'd my Soul , is gone ▪ Whose love was sweet as Wine . I call him Love , he calls me Dog ; Was ever grief like mine ! My Soul , it was thy Sin , thy Sloth , That drove thy Christ away : He call'd , but fail'd ; and 't is but just , Such slightings to repay . There never was ( except 't were his ) A grief that bodes so ill : My Soul ! when he writes , Seek no more Do thou read , Seek me still . CANT . V. 7. The watchmen that went about the City , found me ; they smote me , they wounded me ; the keepers of the Walls took away my vail from me . HYMN 87. THus when the Anchor 's lost , The Ship 's expos'd to Waves , With surly Winds and Billows tost , Like greedy open Graves . As when the wounded Deer , Bleeds with the Arrow shot : The rest forsake and come not near , And blood ▪ hounds take their lot . I gat me up , and went Jerusalems Streets about ; With a most full and true intent , To find my Jesus out . The Watchmen were unkind , They smite me , wound and hale : The Keepers of the City-Walls , They took away my Vail . And this by Watchmen too ! Church ▪ Officers they were , That should have led me unto Christ , Wound me for coming there . And Keepers of the Walls , The Kingdoms Magistrates : Treat me as bad , as if I had Done Whoredom in their Gates . O what a darksome Night , When those that pray and fear , Shall be pursu'd by Law and Spight , As Thieves and Robbers are ! CANT . V. 8. I charge you , O daughters of Jerusalem , if ye find my beloved , that ye tell him , that I am sick of love . HYMN 88. YE common People of the City , From great Ones I Address to you : The Priests and Rulers have no pity ; They serve my Lord unkindly too . If you , or any of you be Engag'd in this design with me , To seek a Jesus , ( you may find him ; ) Not I that did so little mind him . Then tell him , tell him , I am sick With Love , and longing for his Presence . Tell him , my Zeal is burning quick ; Tell him he is my All , my Essence . If all the World were Gold , and mine , I 'd give it all for one sweet smile : Could Sufferings fetch him back , I 'de bear The very Pains of Hell a while . My Life 's a Death , unless my Lord , Will shew himself again to me . My Death were Life , would he accord To lead me where I might him see . Since thou can'st hide thy self from me , Where I may seek and never find thee ; But I can't hide my self from thee : Sweet Jesus seek me , till thou find me . CANT . V. 9. What is thy beloved more than another beloved , O thou fairest among Women ? what is thy beloved more than another beloved , that thou dost so charge us ? HYMN 89. FAirest of Women , tell us , who This thy Beloved is , For whom thou makest this ado , By such a charge as this . What is his Name ? what is his Fame ? Pray let us understand ? We 'l seek him too , if all be true , And seek him out of hand . There is beloved Health and Wealth , There are beloved Pleasures , There are beloved Friends and Ends , There are beloved Treasures . There a beloved Temple stands , A lovely Structure 't is : There are beloved means of Grace ; Tell which of these it is : O what is thy Beloved , that Nothing but him can please thee ! And what are these complaints , ye Saints ▪ That none but he can ease ye ? Are you of men the only wise ? Must Wisdom dye with you ? Discover thy Beloved Prize , And tell us what , and who . CANT . V. 10. My beloved is white and ruddy , the chiefest among ten thousand . HYMN 90. THou bottomless Abyss of Love ! O help me now to set thee forth . Give Inspirations from above , And let me stammer out thy worth . Look how well temper'd white and red , Sets out the beauty of the Face ! In him all beauty sits enthron'd , And all Perfections take their place . White as the Light ; and God is Light ; This Tincture speaks him perfect God : Red , as was Adams Earth ; it speaks Manhood , in which that God abode . But White and Ruddy , both in one , Speaks him a Person , God and Man : The white , the badg of Innocence , Never was black , nor never can . But red as blood , and red with blood , Drawn by the sins that we lay in . The white breathes Joy & Peace to Saints , The Red breathes blood to sinful men . This is the Man whose absence kills me ; Chiefest of thousands he 's to me : This is the man whose presence fills me : O! could I meet him ! where is he ? CANT . V. 11. His head is as the most fine Gold — HYMN 91. HIS Head the seat of Wisdom is , Most lovely to behold : His Understanding infinite , Shines like the purest Gold. This head of his is lifted up Above the starry Skies , When all his En'mies heads lye low , Shall sink , and never rise . He is the head of all his Saints By way of Eminence , More worth than all their body is , As Gold to single-pence . He is the Churches head , from whence , By way of Influence , As from a Spring of Life they have Their motion , strength , and sense . The head of Powers , which he rules By Scepter and his Rod : O what a glorious head hath he ! The head of Christ is God! Wonder not at me then , if I Complain as almost dead ; For I have lost my God , my King ; O , I have lost my Head ! CANT . V. 11. — His locks are bushy , and black as a Raven . HYMN 92. HIS locks ( not worn for Pride , Nor yet to set out sin ; Nor yet to vaunt a swelling Tide Of naughtiness within ) Speak him a Nazarite ; No Razor shaves his Head , Serving the Lord with all his might : A Separate indeed . His vow of separation Layes strongest bonds upon him ; He shall be call'd a Nazarite , His locks shall well become him : His locks are curl'd and black , The vigour of his strength Will make his Enemies go to wrack , And quell his Foes at length . You glory in your Hair , The curlings of your Tresses ; Come lay aside your filthy Pride , And to him make Addresses . This is the man I want ; This Person I must have : O , I must quickly find him out , Or I must find my Grave . CANT . V. 12. His eyes are as the eyes of doves by the rivers of waters , washed with milk , and fitly set . HYMN 93. I 'Le tell you farther , That if such A Person you shall see , Whose eyes like Doves are washt with milk And water ; This is He. He hath a killing eye , will pierce Through Adamantine Ears , And wound a Rock but with a look , And melt it into Tears . Eyes that are clear , and fitly set , That can see all things past , And all things present , and to come , As long as time shall last : Whose eyes are purely chast : That never Open'd to let in sin ; That never did the least endeavour To take foul objects in . If such a one you meet , whose eyes Like flames and lamps of fire Strike dead , and yet give Life ; that do Confound , yet stir desire . This is the man I seek ; a man All-seeing , and All-Eye ; Tell him , if such a one you meet , 'T is for his Love I dye . CANT . V. 13. His cheeks are as a bed of spices , as sweet flowers : his lips like lilies dropping sweet-smelling myrrh . HYMN 94. HIS cheeks two fragrant beauties are , Whose Odoriferous smell Like beds of spices fresh and rare , So sweet no tongue can tell . Or like the richest flow'rs in May , Whose scent perfumes the Air ; Whose colours beautifie the day , And all mens wonder are . His lips are lily-white , and fair , The products of them sweet ; His Counsels , Kisses , Comforts , Calls , All Cordials in them meet . The man that spake as no man spake , Each word an Oracle ; The man that spake , and never hath ▪ Transgrest a syllable . Your Popes and Councils all have err'd , Those glittering trifles all ; But my Beloved's lips ne're mov'd Amiss , nor never shall . This is the man my Soul seeks ; oh ! That I could see that Face ! Them Ruby Cheeks and Lips again , In some due time and place ! CANT . V. 14. His hands are as gold-rings set with the beryl : his belly is as bright Ivory overlaid with saphires . HYMN 95. HAnds that have made the Heav'ns all , And all the Hoasts therein : That made the Sun , the Moon , the Stars , And you and me , and men . And when the work was spoiled quite , And overturn'd by sin : These hands of his went fresh to work , And made all up agen : His Belly , where his Bowels dwell , Are working out our aid ; Like Treasures in an Ivory box , With Saphires overlaid . Yearns to distressed Souls , that be ; His heart within him roles : He mindeth not his own concerns , But sinners case condoles . 'T was Bowels nail'd him to the Cross , 'T was Bowels made him dye ; 'T was Bowels set his Blood abroach For such a one as I. He pities all the World , and all His suffering Saints : But he Had no Compassion for himself : O , hath he none for me ! CANT . V. 15. His legs are as pillars of marble , set upon sockets of fine gold — HYMN 96. HIs Legs like marble pillars , set On Sockets of the finest Gold : The man I seek , and can't forget , Bears up himself , and all the World , Upon the basis of his strength , Supported are all things that be : Their heights & depths , their breadth and length ; Who Heaven and Earth sustains , that 's he . His People and their Graces stand , Not on their own Legs , but on his : More firm than ever Adam did , That walk'd the rounds of Paradice . Those little Pillars soon let fall , What was intrusted to their pow'r : But on this Marble pillar shall His Saints be kept till their last hour . Jehovah Shaddai , is his name ; The strong and mighty God is he ; There is no Tongue can speak his fame , The best but lisp his dignity . This is my well beloved one ; In all the World there 's not the like : This is the man for whom alone , I am in this distressed plight . CANT . V. 16. — His countenance is as Lebanon , excellent as the Cedars . HYMN 97. HIs Countenance , who looks upon it , Takes prospect of fair Lebanon . The objects were presented from it , Dazled the Eyes of lookers on . The various lofty Cedars there , And several sorts of other Trees . The Aromatick Fruits , there , were Graceful and grateful to the Eyes : Yet nothing like the prospect which His shining Countenance sends forth : So fair , so beautiful , so rich : O , how shall I advance his worth ? O that I could but see that face , That once so strongly drew my heart ! O that I could enjoy that place , That once I had beyond desert ! But I have lost him , he is gone , Which makes my Eyes run down with tears : I cannot find him ; left alone , I 'm almost drown'd in doubts and fears . Yet this I 'le say , I feel his hand , Altho I cannot see his face , And in his Presence still I stand , And he supports me with his Grace . CANT . V. 16. His mouth is most sweet : yea , he is altogether lovely . This is my beloved , and this is my friend , O ye daughters of Jerusalem . HYMN 98. THE gracious words that drop From his sweet Mouth , so free ; Are sweeter than the sweets , that top , Sweetness it self to me ▪ In short , this is the man , He 's altogether love , And altogether lovely ; can You find me such a Dove ? You Daughters , this is he : This my Beloved is : No tongue can teach , no Language can Express that love of his . The drops that fills the Seas , Go count them one by one , Then joyn the number , if you please , Of Stars , till there be none . To these the Sands , the Hairs , All th' objects of the sight ; Hyperbolize Immensity , And run to Infinite . This my beloved is : He is the Total Sum Of all perfection ; and the Bliss Of all that to him come . Finis Cap. 5. Laus Deo. CANT . VI. 1. Whither is thy beloved gone , O thou fairest among women ? whither is thy beloved turned aside ? that we may seek him with thee ? HYMN 99. STrange character , as e're we heard ! But is he so indeed ? We 'l seek him too , if this be true , We 'l seek him with all speed . This is the Man that onely can Put all things out of doubt : That will be Joy , and Heav'n to us , If we can find him out : Come then and let 's together seek him , As ▪ hungry men their food . And if it be our Bliss to meet him , He 'l be our chiefest good . O how our hearts are set on fire ! Pray help us seek him too : O how we burn with hot desire ! We 'l seek as well as you : My soul ! desires get desires , As Bellows blow the Flame ; As I have seen , where wood is green And Coals to Billets came . 'T is all the glory Mortals can , Bring to the blessed Jesus , To others to commend his Name , Whose matchless worth will please us . Another to the Tune of Psal . 50. IS this the Christ — The lover of thy soul ? Is this the Blest — Whose loss thou dost condole ? These praises high — Have set our hearts on fire : Let us come nigh — We burn with hot desire . We 'l seek him too — We know not where to mend us , We 'l go with you — If you 'l so far befriend us . O happy day — That ere we met with you , To lead the way — If what you speak be true : This is the man — If we can find him out , That only can — Put all things out of doubt : O , this is he — Whom if we find , we find All things that be — And can enrich the mind . My Soul ! 't is good — Desires get desires ; 'T is others food — As fire kindles fires : Thus have I seen — The Bellows raise a flame , When wood was green — And Coals to Billets came . 'T is all the glory — Poor Worms can bring to Jesus , To lay before ye — The matchless worth may please us ▪ CANT . VI. 2. My beloved is gone down into his garden , to the beds of spices , to feed in the garden , and to gather lilies . HYMN 100. COme then , and let us go Into his Gardens , where The Spices smell , and Lilies grow ▪ And we shall find him there . Where fruitful People meet , As Lily-roots abound : In Beds all plac'd , and Spices sweet , There he is to be found . Where he may feast himself With most Divine delight , And have the sweetest tasts of love ; Where Saints meet in his sight . Where holiness abounds , And where his Spirit breathes , And where his Fathers Praises sounds ; With these his Life he leads . Come then , and let us go , And leave these barren Fields ! For here 's no Flow'r , no Fruit , and so Nothing true Pleasure yeilds . The World 's a barren Heath ; The Church his Garden is , And all his Saints are all his Plants ; His Presence is their bliss . CANT . VI. 3. I am my beloveds , and my beloved is mine : he feedeth among the lilies . HYMN 101. O What a mercy'tis , that I Deserted thus , should feel a glance Of love dart from his pleasing eye , Thus wounded by desertions lance ! I 've lost him ; yet I find a ray , That drives my fright and fears away : Howe ▪ re , I pine in bitterness ; I 'm sure he 's mine , and I am his . Thus have I seen a sudden ray , Dispel the Clouds and gild the day . Under Vine-leaves a cluster hid , And faith that can all fears outbid . How bright is Faith in Bridal-robe , Whose language is , My Lord , my God! My Christ , whom I Monopolize , And can him call my only prize ! There is in that same pronoun My , A choice and sweet Divinity . What is a glorious God to me , If I can't lay my claim to thee ? I say , he 's mine , and I am his , And humbly seal it with a kiss : Angels , is Heaven for none but you ? O! this to me is Heaven too . Another to the Tune of Psal . 50. BLess me my God — What beam of Heaven is this ? Display'd abroad — The day desertion is : I 've lost my Love — And yet I find a ray , Dart from above — That drives my frights away . I 'm sure he 's mine — I am sure I am his : Howe're I pine — And mourn in Bitterness . Thus have I seen — The Sun by sudden ray ; The clouds contemn — And shine and gild the day . There is a cluster — Under the Vine-leaves hid , When faith shall muster — And false fears out-bid . How bright is Faith — When in the Bridal-robe , A full blown Faith — Whose Language is , My God. My Christ is all — Whom I Monopolize , And can him call — My Love , my only Prize , And say , I know — He 's mine , and I am his : And in it grow — Seal'd with a holy kiss . Angels admire — Is Heaven for none but you ? Let me aspire — O , this is Heaven too ! CANT . VI. 4. Thou art beautiful , my love , as Tirzah : as comely as Jerusalem : terrible as an army with banners . HYMN 102. I 'Le now unvail my self , I 'le cloud my love no longer , I 'le now appear to quench your thirst , And satisfie your hunger . I love those holy Fires , That kept themselves alive ; When almost drown'd with Seas of Tears , Thy Graces yet did thrive . Thou art all fair , my Love ; Thou art so very comely : Thou art to me so beautiful , That I admire thee only . Like Tirzah's famous Citie , Where Kings did keep their Courts , Or like that fair Jerusalem , Whose strong impregnant forts ; Whose terror struck their foes , Made them to fly the place : Such is thy Valour , O my Love , Such Thunder in thy Face . Rome , Hell , the World and Flesh , The Devil , Death and Sin : Under thy Hand do trembling stand , Such terrors are they in . It was my strength , not thine , That bare so dark a test : The strength is mine , by which thou shalt Soon vanquish all the rest . Another to the Tune of Psal . 104. THou art fair , my Love , Thou art very comely , Thou art beautiful ; I admire thee only . Tirzah's famous City , Where Kings kept their Courts , Makes me think on thee , Whose impregnant forts Terror-strike thy Foes , Conquer all that come ; With thy Swords and Shields , Battering Hell and Rome . World , Flesh , Devil , and Sin , Death , trembling stand : Nothing stands before Thy Victorious hand . Thy Arms Armies are , Thy Faith a sharp Spear . All thy Graces are Swords to make them fear : Such art thou , my Love , With thee is my strength : Arm'd by me , thou shalt Conquer all at length . CANT . VI. 5. Turn away thine eyes from me , for they have overcome him — HYMN 103. SAint , turn away thine eyes from me , For they do overcome me . Thy piercing Eye-beams wound my heart ; Turn them , O turn them from me . 'T is not thy fleshly Eyes , my Dear , For they are my disgust : No better they then filthy Styes , And Caterers for Lust . But 't is those inward Eyes that pierce me ; Those souly beams of Light , That searching eye of strong Desire , That found me in the Night . That shot its rays about the dark , And sparkled all with Fire : And that same Eye of Faith it was The life of that desire , That was so restless , till it found Its truly long'd-for Jesu ; And was well-nigh in sorrow drown'd , Till I had said , I 'le ease you . Eyes that were turned unto me , When I was turned from thee , Have made me fear the letting out Of too much Love upon thee . Another to the Tune of Psal . 104. TUrn away thine eyes , They do overcome me : Beauty in them lyes , Matchless ; turn them from me . Eyes are tempting things , Mortals find them so ▪ Eyes have conquer'd Kings , Brought their Scepters low . 'T is not fleshly Eyes , They are my disgust : They are sinf●l Styes , They are darts of Lust . That Eye of Desire , That did find me out : And sparkling with fire , Shot its rays about . Restless , till it found Its beloved Jesu , And in Sorrow drown'd , Till I said , I 'le ease you . That same Eye of Faith , Whose bright darts could kill All that Sorrow , saith , Hopeless trusting still . Eyes that turned to me , When I turn'd away : O , these eyes undo me , Conquering get the day . I fear , O my Saints , I should Love too much : My heart strongly pants ; Love to you is such . CANT . VI. 5. — Thy hair is a flock of goats that appear from mount Gilead . HYMN 104. NOw I will praise her for her hair , The modest covering of her head ; The emblem of that Loyalty , That in subjection's hand is lead . Her hairs like Counters ; cast the sum , Numberless numbers of her sins , And having washt my feet with tears , With hairs to wipe them she begins . The Goats on Gileads mountains bear A long and soft , and useful hair : But no such Hair as hers , whose tresses Adorns her face with pleasing dresses . Wo to the Crown of Pride , whose hair , Whose long and bushy Locks declare , A bruitish Custom every where , And only used for a Snare . The long hair'd Gallants of these times , Wear Horses mains on humane Faces : Turn men to Monsters , and the work Of God and Nature much disgraces . God in a bush did once appear , But in their bush hath never been ▪ They 'l never leave till Satan come , And thrust a burning Candle in . Another to the Tune of Psal . 111. THe covering of her head , With which she is bested . Her hair ▪ the embleme is Of lovely Loyalty ; Subjection under me : O what an honour ' t is ! With these she casts the sums , As well it ▪ her becomes , The number of her sins ; And having wash't my feet , VVith hair , a Towel meet , To wipe them she begins . VVo to the Crown of Pride , VVho to her Sins beside , Hath added every where , Such loathsome heads of hair , Us'd only for a Snare , To those that foolish are . That marry Horfes mains , To humane Heads ▪ whose gains They must receive in Hell : God in a Bush was seen , But never hath he been , VVhere this proud Bush doth dwell . CANT . VI. 6. Thy teeth are as a flock of sheep , which goeth up from the washing , whereof every one beareth twins , and there is not one barren among them . HYMN 105. MY Spouse , I 'le add , to praise thee more , And will repeat again : Think not , that I 'le abate my Love , Distasted at thy sin . Those teeth are washt and double set , They eat my Flesh and Blood : I am thy spiritual food of Life , I am thy chiefest good . Thy grinders are thy Faith in me , Thy Faith a stomach hath . O , how I love to see thee seed ! How lovely is thy Faith ? I 'le wash thy teeth in Milk , and be A Breast , a Feast , a Table , A Saviour to thy Faith and Thee : Fear not , for I am able . I 'le make thy Faith bring forth her fruits , As twinning Sheep their young : I 'le water both the stem and roots , And then I 'le freely come : I 'le come with joy and great delight , To see my Flocks a feeding , As Shepherds use ; I 'le bless my sight , To see my Sheep a breeding . Another to the Tune of Psal . 111. I 'Le praise my Church yet more , To what I said before ; I will repeat again , She shall not think that I , Cause she was faulty , fly , Or in Affection wane . Her teeth wherewith she chews Her food , that Life renews , Are washt and double set ; I am her spiritual food , I am her chiefest good : I 'le never her forget . Her grinders are her Faith , Her Faith a stomack hath , To feed upon my Flesh ; The washing is my blood : I 'le cleanse her in that flood , And so her soul refresh . Her Faith is fruitful too , More then false faith can do , Or barren doubts and fears : She eats my Flesh , and drinks My Blood , and no man thinks VVhat lovely Fruit she bears . CANT . VI. 7. As a piece of a pomegranate are thy temples within thy locks . HYMN 106. HAve you not been , where you have seen The red and blushing Pomgranate , All overspread with Rosy-red , As natures bounty did create ? Her Face a Virgins blush adorns , Spread with all ruby bashfulness : A Face of Brass she highly scorns , But comeliness commends her dress . No crisp profanes her modest hair ; Content with Natures Ornament . She scorns to go profanely bare ; Or give to Pride a foolish vent . 'T is Nature , not base Art adorns her : No Hypocrite in Face or Heart ; A painted piece , Religion scorns her ; The Hypocrite and God must part . She blusheth , ' cause she cannot blush ; And fears , because she fears no more . Sense of her Sin doth always flush Her modest Face , and grieve her sore . My Soul ! this Consternation due , Becomes the holy Virgin-Bride ; Of that same bleeding Lover who For thy Salvation gladly dy'd Another to the Tune of Psal . 112. HAve you not been where you have seen , The red and blushing Pomegranate , All overspread with Rosy-red , As Natures bounty did create ? Thy Cheeks and Temples , O my Spouse , Modesty crowns , and so thy Brows : Thy Face a Virgin-blush adorns Spread with a ruby bashfulness ; A face of Brass thou highly scorns , But comeliness commends thy dress . Thy Guilt and Sin in which to blame , As with a Pencil paints thy shame . No Crisp prophanes thy modest hair ; Content with Natures Ornament ▪ Thou scorn'st to go prophanely bare ▪ Or give to pride a foolish vent : 'T is Nature , not base Art adorns thee : A painted piece , Religion scorns thee . My Soul this consternation due Becomes the holy Virgin-Bride , Of that same bleeding Lover who , For thy Salvation gladly dy'd . Bold steps in Sin , let me not trace ; But guilty , hide my blushing Face . CANT . VI. 8. There are threescore queens , and fourscore concubines , and virgins without number . Vers . 9 My dove , my undefiled is but one : she is the onely one of her mother , she is the choice one of her that bare her . HYMN 107. I Am no Bigamist , I have no Concubines , It 's onely one Church I admit ; One Child ; I have no Twins : My Church is more to me , And so she ever shall , Than all things in the world that be , Could I prevail at all . Could I but gain her Love , My heart would Captive be , And all my Pains , would be my gains , My Cross , my Melodie . Let there be Threescore Queens , And Fourscore Concubines , And Virgins numberless , that catch Fools in their snaring gins . My Loved is but one , That one is more than they : There is more worth in her alone : The Sun 't is makes it day , Away false Beauties all , My loved one , is One ; I love but one , and she shall call Her self , my Spouse alone . Another to the Tune of Psal . 113. MY Church is more to me than all The things that are , or ever shall : My heart 's a Captive to her Love , I 'me held in these desir'd chains , As recompenc'd for all my pains ; Could I but her Affections move . Let there be Threescore Queens in Thrones , And Fourscore Concubines at once , And Virgins numberless also , This one of mine outshines the Day , She is but one , yet more than they ; And more to me , as Angels know . Thus several Members in one Man , Epitomiz'd into a span , Concenter still to make him one : Thus Seas have many Rivers , yet All these in the same Ocean met , Make up but one Reception : So is my undefiled Love , Kingdoms her greater Members prove , And lesser Churches are her parts ; And every Saint a Member is : And they are many , yet all this Is but one Center-nest of hearts . CANT . VI. 9. The Daughters saw her , and blessed her ; yea , the queens and the concubines , and they praised her . HYMN 108. HOw lovely are my precious Saints In others Eyes , as well as mine ! Let Baalam speak : or else let those That never found her yet Divine ! 'T is easie to commend the way : No man can speak against the Truth ; The natural Conscience hath a ray : But happy he , the Chase pursu'th : 'T is hard to yield the heart : but why Should not the heart be yielded ? when The way of Saints , the best of ways , And they are sure the best of Men. And why not yield the heart ? when as The God of Saints , the best of Gods , And his Love is the best of Loves , And their Loves are the best , by odds ? Come all ye Angels of the Heavens , Come all the World , I 'le joyn with you : Come help me Love , my loved Prize : I love her ; do you Love her too . Let Queens admire their own desires : And Concubines their lustful fires : I 'le love my own , and onely Love , And nothing shall my Heart remove . Another to the Tune of Psal . 113. THe people saw her sparkling Rays , And did upon her Beauty gaze , And call'd my Church a blessed one : And Queeus and Concubines , whose hearts Had never felt what love imparts , Yet spake her commendation . Thus Baalam cry'd , How comely are Thy Tents , O Israel ? how fair ? Yet had no heart to yield the fort . 'T is easie to commend the way ; The natural conscience hath a ray : But O! 't is hard to yeild the heart . And why not yeild the heart now ? VVhen My Saints are sure the best of men ; And this their way the best of ways . Their God the best of gods , and when Their VVork the best of works , and then The best of Joys for endless days ? Let Queens admire their own desires , And Concubines their lustful fires , And Virgins dote on whom they please . I 'le love my own and only Love , And nothing shall my heart remove ; 'T is thine my Dove , here take the Keys . CANT . VI. 10. Who is she that looketh forth as the morning , fair as the moon , clear as the sun , terrible as an army with banners ? HYMN 109. WElcome the time , that brings the news , Of the Returning of the Jews : Whose Kings are all in Armour drest , And Sions foes are dispossest . A new created people , which Unlookt-for , shall the World enrich , And give my Foes a final fall , And make the Nations tremble all . This is the lovely Morning-light , That breaks out of a darksome Night ; And gradually advanceth forth , Like to the Sun 's resplendent worth . Heirs of the Promise , tho kept out ; Whose are the Covenants , no doubt , Tho long sequestred for their sin , And sad the case that they were in . Lo , now the Morning twilight dawns , And they come marching o're the lawns . Equip't for blood , like men of War ; Their sleeping Souls awak'ned are . O , what a glorious sight is this ! O what a heart-rejoicing ' t is ! That those that at a distance stood ; Return the purchase of my blood ! Another to the Tune of Psal . 113. NEws from the Confines of the East , There Kings in Armour all are drest , To make the Nations tremble all . A new created People , which Unlook for , shall the World enrich , And give my Foes a final fall . This is a lovely Morning light , That breaks out of a darksome Night , And gradually advanceth forth : First , as the Moon in dusky fair , Then as the Sun with light most clear : Who 's this ? and what her splendent worth ? Heirs of the Promise , tho keept out ; Whose are the Covenants , no doubt , Tho long sequestred for their sin . Lo , now the Morning twilight dawns , And they come marching o're the lawns , From out the Dungeons they were in . O! what a glorious sight is this ? O! what a heart-rejoicing 't is , That now the purchase of my Blood , In all my Saints compleated is , And Jews and Gentiles coalesce , That heretofore at distance stood ! CANT . VI. 11. I went down into the Garden of Nuts , to see the fruits of the Valley , and to see whether the Vine flourished , and the Pomegranates budded . HYMN 110. ROuse thee , O Israel , Child of the Valley , where , Put from the presence of the mate ; Sad thy rejectings were . O thou hast been to me , Garden of Nuts : so hard , So dry , such husky Shells ; from thee All comforts were debar'd . There was a Kernal , but There was no coming at it ; By unbelief thou wert , as if For thy destruction fatted . At last I heard in thee , A ratling of the bones , As if they would together come ; And real sighs and groans . I will go down and see Whether the Vines are good , And Grapes abound , and give us hopes , And the Pomegranates bud . If so , the work is done ; Thy Foes are put to flight : To Rocks and Mountains they shall run , For shelter , if they might . Another to the Tune of Psal . 124 ▪ O Israel , Child of the Valley , where No Tongue can tell , What 's thy afflicted state , Sequestred from The presence of thy Mate : Whose doom was just , For casting off my fear , And me so soon , Hence thy rejectings were . Thou 'st been to me , Garden of Nuts so hard , So dry , such Husks , Could'st not be opened : Kernel there was , But none upon it fed : Thy unbelief Did thy return retard ; And slighting me , Thy Prayer was not heard . At last , I hear A ratling of the Bones , As if they 'd come Together suddenly : Thy God will come , And see how all things lye ▪ Is it a thing That 's real ? Are there groans , And tears , and fruits , And supplications ? O , doth the Vine Flourish ! the Grapes abound , And give us hopes ! Do the Pomegrantes bud ? Hath God inspir'd Their hearts with real good ? Thy God will come , If these be in thee found , And lead thee forth ; VVith safety thee surround . CANT . VI. 12. Or ever I was aware , my soul made me like the chariots of Amminadib . HYMN 111. SION awake ! the day is come ; Rouse as a Lion from thy den : Th' alarm sounds , that ne're did yet : My Spirit is up . Awaken then : You Angels get your Chariots ready , Prepare you for this long'd-for day : Hast , hast , come , I am drest already ; My Soul 's a wing , I cannot stay . Amminadibs Chariots drove fast ; But never drove so fast as mine : Amminadib was not in such hast , Nor flew so fast on wings of time . A willing God , a willing People , Both hot upon the same design ; They 'r both agreed ; there 's not a scruple , To interpose to while off time . Our Hearts are swifter than our Charets ; We 'l both conspire from our places : Thou here , and I from lofty Garrets , We 'l lift this World from of its basis . My Soul admire ! what hast he speeds , To fetch his Captives out of thrall ? With winged flames to help their needs , That pickled lay in Salt and Gall. Another to the Tune of Psal . 124. ROuse ! there is life , The long'd-for day is come : Th' Alarm sounds , Where it ne're sounded yet : Their hearts have ears , They 'r peirced to the quick . I 'le now go down , And do what 's to be done ; My heart 's on fire ▪ I 'le be their Light and Sun. You blessed Angels , get you Chariots ready : My Royal Spirit Is up , I must away : My Soul is all A-wing , I cannot stay : Amminadib , That drove so fast and steddy , Had not my hast : Come , I am drest already . A willing God , And willing People met , With resolutions stronger than the Charets ▪ They from below , I from my lofty Garrets ▪ O , what a great Day 's this , When in a net , This wicked World , My Foes , are all beset ! My Soul admire ! With what a hast he speeds , To fetch his Poor , His Captives out of thrall , This many years , Pickled in Salt and Gall ! He comes amain , And drives his fiery Steeds , Like winged flames , To help them at their needs . CANT . VI. 13. Return , return , O Shulamite ; return , return , that we may look upon thee : what will ye see in the Shulamite ? as it were the company of two armies . HYMN 112. REturn , return , O Shulamite ; Return , return to me : Thy God would bring thee back again ; Messiah waits for thee . 'T will be the Nations wonder , when The Pow'r of this Command Shall knit thy Sinews , giving Life And Vigor to thy hand . This voice , Return , shall rouse thee up From dead sleep thou art under , And Spirit thy benummed Limbs : 'T is like the voice of thunder . Wake , Judah , gird thy Harness on : Wake to the Battel now : Wake Israel , joyn thy forces with Thy sister Judahs bow . Two Armies , like two floods shall twist Their streams of fire together , And drink the sinful Nations up , And make their Glory wither . Proud Babel now shall tumble down , And all her Kings shall fall : Now Antichrist hath run her race : Shall be no more at all . Another to the Tune of Psal . 124. REturn , return , O Shulamite , return , Return thou Daughter of fair Sion hill : O , how I long ! My Soul is fainting till Thy God shall bring Thee back , and make thee burn With love to thy Messiah dear , and mourn . Return , return , And make the Nations wonder : Now shalt thou feel The Pow'r of this command : I 'le give it force , Thou shalt it not withstand : I 'le spirit that word With life , and make it thunder , And wake thee from That dead sleep thou art under . Wake Judah , wake , And girt thy Harness on : Wake Isra'l , wake , VVake to the Battel now : I 'le give the VVorld To thee , thy armies too , Shall drink the sinful Nations up , and come And build their Trophies Sions mount upon . Now is the time , Ten shall a thousand chace : Proud Babel now Shall tumble down before ye ▪ I 'le make her stoop , And all her Kings adore ye . Now Antichrist , Thou 'st run thy cursed race : Now Israel , Strike home , and take their place . CANT . VII . 1. How beautiful are thy feet with shoes , O princes daughter ! the joynts of thy thighs are like jewels , the work of the hands of a cunning workman . HYMN 113. COme Princes Daughter , come , Born of the Royal Blood : My Father is thy Father , whom To serve 's thy chiefest good . I see thy feet are shod With preparation for A sweet returning to thy God , Whom once thou didst abhor . How welcome are thy goings ? How beautiful thy feet ? These buds that blossom from thy doings , To me are dearly sweet . There 's , not a step thou takest , Towards thy Messiah dear ; But drops a Jewel to enrich The World both far and near . Jewels are not so rich , As steps that Retrograde : t is enough to raise a pitch Of Love I never had . Pride not thy self for this ; Let me have all the praise , Who to thy steps did strength confer , And did this Building raise . Another to the Tune of Psal . 125. COme Daughter , born of Royal blood , The King of Heav'n thy Father is ; He now awakes thee with a kiss : The day is come , so long withstood . Thou art to him so dear , Thou never needest fear . I see thy welcome feet are shod , With preparation from above : Thou that didst hate , begin'st to Love , A sweet returning to thy God. How welcome are thy goings ? How welcome are thy doings ? The buds that blossom from thy feet ; The very Bones that turn and move ; In th' hollow of thy Thighs I love : All these to me are rarely sweet . Jewels are not so rare , Nor can with them compare . Pride not thy self , give God the Praise , That is the great Artificer , Did to thy steps this strength confer , And did this hopeful Building raise . To him thou ow'st thy birth , And more than thou art worth . CANT . VII . 2. Thy navel is like a round Goblet , which wanteth not liquor : thy belly is like an heap of wheat , set about with lilies . HYMN 114. NOw I will tell the World the wonder : A barren Church grows fruitful ; she From whom in many hundred years , I had no Children born to me . Her Navel like a fountain fill'd , Held Goblets of infused Grace : Her pregnant Belly breeds a stock ; Like heaps of Wheat her number was . Nations are born at once ; they flock To her as Doves to Windows get . This is a Harvest to the Lord , Exceeding what he ere had yet . When thousands could Conversion date , From some one Sermons powerful word : This done in Sions infant-state , What will her manhood then afford ? Go Gentiles , go , your case condole , A thousand Sermons , scarce one Soul. Thy Teachers fish , and nothing catch ; They knock , but who lifts up the latch ? But I 'le unite you unto those , Shall ' crease your numbers as their own : They shall be drops where Water flows , Or grains in heaps of Wheat become . Another to the Tune of Psal . 125. NOw I will tell the World a wonder , The barren Church grows fruitful : she From whom for many hundred years , I had no Children born to me : But now she fertile grows ; Her numbers no man knows . Nations are born at once : they flock To her , as Doves to windows get : Her Pregnant Belly bears a stock , For numbers like the grains of Wheat : And these like Lilies white , Are pure in my sight . This is a Harvest to the Lord ; Beyond it self in Infant-state , When thousands could conversion date ▪ From some one Sermons powerful word . Tho since none such hath been ; I 'le make it so agen : You Gentiles go , your case condole : A thousand Sermons , scarce a Soul ▪ Thy Teachers fish , and nothing catch : They knock , but none lifts up the Latch : I 'le fertile mercies broach And take away Reproach . I will unite you unto those , Shall ' crease your numbers as their own : They shall like drops , where water flows , Or grains in heaps of Wheat become ; A Joyful day to Sion : A Pillow soft to lye on . CANT . VII . 3. Thy two breasts are like two young roes that are twins . HYMN 115. THy breasts fhall give their milk to Kings And Princes be nurs'd up by thee : Tyrants ! there shall be no such things : By Thine shall Kingdoms ruled be . Thy Nobles shall the Scepters sway , The Crownsand Thronesshall all be theirs . Those that will not thy feed obey , Shall rue the day in Blood and Tears : When I the Tyrants cause to cease This shall produce a world of peace : No more shall men for fearing God Tast the Red-Dragons smarting Rod : Salvation shall for Bulwarks stand , And Walls of Fire about thy place : And God at all times near at hand , Shall safe ▪ Protect thy blessed race . Thy Breasts shall nurse up Rulers ; so Pastors according to my heart Shall be so well inspir'd and fit , That Souls they shall by shoals convert : And with this holy Seed thou shalt All under the broad Heavens fill : Thou shalt Jehovah's praise exalt , And live according to his will. Another to the Tune of Psal . 125. THy Breasts shall give their milk to Kings , And Princes be nurs'd up by thee : Tyrants ! there shall be no such things : By thine shall Kingdoms ruled be . O what a bliss is this , The World at quiet is . Thy Nobles shall thy Scepters sway , The Crowns and Thrones shall all be theirs ; Those that will not thy Seed obey Shall rue the day in blood and tears . O what a bliss is this ! The world at quiet is . When I the Tyrants cause to cease This shall produce a world of peace : No more shall men for serving God , Tast the Red-Dragons smarting Rod : O what a bliss is this ! The world at quiet is . Thy Breasts shall nurse up Rulers : so Pastors according to my heart , Shall be so well inspir'd , and fit , That Souls they shall by Shoals Convert : O what a bliss is this ! The world at quiet is . And with this holy Seed thou shalt , All under the broad Heavens fill , Thou shalt Jehovah's praise exalt , And live according to his will : O what a bliss is this ? The world at quiet is . CANT . VII . 4. Thy Neck is as a Tower of Ivory . HYMN 116. THy Neck , O Sion , is a Tower Of whitest Ivory : No more to bear the pinching Yoak Of force and Tyranny . The Irons of Unscripture modes , And auk Imposed Forms , No more shall gall thy flesh , and Soul , I 'le free thee from those storms . The Idols now betake themselves To Clifts of craggy Rocks . Thy God is risen : light is come : And spight 's a Paradox . Arise and shine : O Sion dress thee : It is a pleasant day , And I thy God am come to bless thee : Send all thy fears away . O let thy Stately Neck bear up : Thy Head advance it higher ; Now all thy Yoaks are burst and burnt , Put on thy best Attire . Admit my easie Yoak , and think Thy self a free-man there Chain'd to my Laws , my Saints and me Thy Neck receives no scar : CANT . VII . 4. — Thine Eyes are like the fish-pools in Heshbon , by the gate of Bath-rabbim : — HYMN 117. WAter thy Plants , Jerusalem : Salvation's at the door . Unseal thy latent Fountains : weep Till thou canst weep no more . Time was , when as of sence bereft Thou couldst not broach a tear , But now the hardned Rocks are cleft , And waters gushing there . Thine Eyes like Hesbons Fish-pools stand VVithin Beth-rabbins gate , That moistens the adjacent Land : And doth it fruitful make : I love to see that pierced heart , That pierced me and mine : The tears that wash my wounded feet , To me are drops of VVine . Thou 'st wept enough : now weep no more , But go rejoycing on : I 'le banish all thy fears and cares , And bid them all be gone . Repentance breaks two hearts at once ; The Sinners heart , and mine : Tho Sin be great , the Mercy-seat Shall cure that heart of thine . CANT . VII . 4. — Thy nose is as the tower of Labanon , which louketh toward Damascus . HYMN 118. O How I joy to see , Damascus brought to me : The persecuting Nations all , With Sion shall agree . To see fair Lebanon , Her stately Tower look , Towards her great foe Damascus , and In peace each other brook . Damascus , and the Mount , Shall reach their hands , and joyn ; The Lion with the Lamb lye down , In this great day of thine . Thy Nose shall smell a sweet Perfume from Pagan Lands , And breath a welcome Air , to greet Their reconciled bands . And would the Churches now , Their breaches seek to close : I 'de hast and come , and quickly turn The heart of all their foes . Would Saints unite yet more , And all their fires cover : I 'de make their Enemies yield themselves ▪ And bring Damascus over . CANT . VII . 5. Thine head upon thee is like Carmel , and the hair of thine head like purple — HYMN 119. THy head like Carmels crimson mount , Repleat with light , as that with flowers : Erects it self , and doth surmount Above all human earthly Powers . As Carmel did o're-top the Hills , And far transcend their excellence : The Glory of my Sion fills The World , and takes pre ▪ eminence . The mountain of the Lords great house , Above the tops of Mountains rose : 'T is now fulfill'd : O Carmel rouse , Exalt thy self above thy foes . Lift up thy head Jerusalem , I 've made thee Lord of all the Earth : Thy Scepter 's in the hand of them That are men of Renown and Worth. And as thy hair upon thy head , In numerous Unites overspread : So shall thy Purple Judges fill With righteous Laws , the World half dead . For Muninment and Ornament , Hair is the Glory of the Head : So shall thy wholsome Edicts spread , And Justice be in Triumph led . Another to the Tune of Psal . 148. LIke Carmels crimson mount , Such is my Church to me : My Sion , I account Above all things that be : I will her praise Above the Moon , The Stars , the Sun , Her honour raise ▪ Thy head doth raise its top , Above all humane Powers : Their Boughs I 'le have thee lop , And pull down all their Towers : And then shall we Rejoyce to see , Fair Carmel be , In high degree . The Mountain of the house Of God , shall top the hills : And Sion shall advance Her rod against their wills . Great Sion shall By force of Arms , And milder charms , O're top them all . Thy Purple Judges shall Like hair in Unites spread : Send forth such Laws that all The People shall be glad : Then shall they praise , And lively sing : For Sions King , Their Voices raise . CANT . VII . 5. — Thy king is held in the galleries . HYMN 120. AWake , O Sion : rise and shine , Put thy best Garment on : Tho all the World ' gainst thee combine , Thy King comes marching on . Lift up thine Eyes , behold those Clouds , Those lofty Galleries : There he Erects his Throne , and makes His Glory fill the Skies . There shalt thou look on him , whose heart Was pierced by thy sin , And thou shalt mourn to see those wounds , And yet rejoyce therein . There never was so great a day ; Sion thy King doth come , And in these Galleries makes a stay , Till thy great Work be done . O rend the Heavens , Lord , and come Thou down for Sions cause : Deliver thine from Sin and Rome , And all her Popish Laws : And make thy People once agen , The great Hosannah sing , And Spirit every sort of men , To Worship Sions King. Another to the Tune of Psal . 148. O Sion ! rise and shine , Put thy best Garments on , Tho all the World combine ; Thy King comes marching on : Behold those Clouds , His Person lies In Galleries , And there he shrouds . Now shalt thou on him look , Was peirced by thy Sin , When thee he once forsook , Cause thou forsookest him : Now shalt thou mourn , And yet rejoice , With Heart and Voice , Thy God is come . There never was a day , So welcome to the Saints , As when he comes away , To make up all their wants . O rend the Skies : O come away , Make no delay , Poor Sion cries . Hosanna then we 'l sing , And Hallelujah too ▪ We 'l Worshiship Sions King , We 'l praise him all anew . In Heaven ! so Thy Kingdom come , Thy will be done , In Earth below . CANT . VII . 6. How fair and how pleasant art thou , O love , for delights ! HYMN 121. I Don't repent my coming down ; These Galleries are to me a Throne : I 'le get me here a new renown : Into new Heavens I am come . Ye blessed Angels , gird your selves , To wait my royal motions thither : Your trumpets sound & shake the ground ; Let you and I rejoice together . I 'le see my new created Bride , I 'le let out all my hearts delight , I 'le put down all her sinful Pride , And Pride my self in her blest sight . And , O! how fair , how pleasant are Those sweet delights I now shall take ! New Earth , new Heavens , all things new , These shall new Loves in me create . Come then , beloved Sion , come , Be not afraid ; no distance can Foment a jealousie : There 's none Shall love thee more than God and Man. O , let thy thirsty craving heart , Imbibe and drink me fully down : My Graces shall their good impart , My merits give thee great renown . Another to the Tune of Psal . 148. I Come , and don 't repent , Into another Throne : To Sion am I sent , To her I love alone : No labour lost , To come and see , Beloved she , My heart loves most . Ye blessed Angels come , And wait my Royal motions : 'T will be your honour ; come , ' I will give you new promotions . You Angels blow , Your trumpets sound , For I have found , A Heav'n below . How fair and pleasant are Those sweet delights I take ? New Heav'ns ! new Earth ! and those New Loves in me create . Let me prefer , My long'd for Bride , And let me Pride My self in her . O , let thy thirsty heart , My Soul ! imbibe him down , And never from him part : 'T is his and thy renown . There 's none that can , E're be so dear , Or come so near , As God and Man. CANT . VII . 7. This thy stature is like to a Palm-tree , and thy breasts to clusters of the Grapes . HYMN 122. SION , thou art a Palm , Under great pressures growing : Thy branches , the great Ensigns are Of Victory overflowing . The more the weights were hung On every tender Bough : The straighter , upright , every branch Doth towards Heaven grow . Ride on triumphantly , And make thy Charets fly : Thy Martial word is Victory ; Ride on victoriously . The Branches of the Palm , Shall Crown thy glorious Head : Thou shalt enjoy a blessed calm , Thine Enemies all are fled . Thy well-grown Breasts are full , As clusters fill'd with Wine , To nourish all thy Children small , And make them all Divine . Now Sion bless thy King , Whose conduct doth the work , And down shall all his En'mies bring , The Devil , Pope and Turk . Another to the Tune of Psal . 147. SION , thou art a Palm , Under great Pressures growing , Whose Branches , Ensigns are , Of Victory overflowing . Triumphantly , Thy Charet shall Ride over all Victoriously . The more their weights were hung On every tender Bough : The straighter , upright , thou Dost toward Heaven grow . Thy Martial-word Is Victory : Thy Foes shall fly Before thy Sword. The Branches of the Palm , Shall Crown thy glorious Head ▪ Thou shalt enjoy a calm : Thine Enemies all are fled . Then shalt thou say , To Sions King , I ow this thing , To get the day . Thy welcome Breasts are full , As clusters fill'd with Wine , To nourish great and small , And make them all Divine . Now march , O Sion , The Praises sing , Of thy great King , And Judah's Lion. CANT . VII . 8. I said , I will go up to the Palm-tree , I will take hold of the Boughs thereof : new also thy Breasts shall be as Clusters of the Vine , and the smell of thy nose like Apples . HYMN 123. IT is a pleasant sight to see , The Nations flocking in : As Doves unto the Windows flee , Repenting of their sin ▪ I will take hold of thee , saith one ▪ O let me be thy Brother ! Give me one Closter of thy Grapes , One Apple , saith another . Beat up thy Drums for Volunteers , Set up thy Standart , Sion ! To bring the Kings , and all their Peers , To worship Judah's Lion. Thy Enemies now shall bow to thee , And suck thy Breasts their fill , And shall be satisfi'd to see Fair Sions raised Hill. O Isra'l , bud and blossom out , And fill the World with fruit : Let the Expence be what it will , Thy God will thee recruit . Thy smell is sweet to all that come , Their smell is sweet to thee : All Nostrils fill'd with sweet perfume ! O blessed day to see . Another to the Tune of Psal . 147. NOW they begin to love , That hated thee before : The Kings and Pow'rs above , Cringing shall thee adore : O blessed sight ! To see them flock , With all their stock , To Sions light . Give me a Bough , saith one , O let me be thy Brother : Give me one Cluster more ; One Apple , saith another . Beat up the Drums , Thy Noble Peers , Are Volunteers , Where Sion comes . Thine Enemies now shall bow , And suck thy Breasts their fill : And satisfied now , Shall see thy raised Hill : Then shall they sing , Halelujah , Halelujah , To Sions King. Blossom , O Israel , And fill the World with fruit : Come , what Expences will , I 'le always thee recruit : Come sing this Song , The day is ours , Against the Powers That rag'd so long . CANT . VII . 9. And the roof of thy mouth like the best wine , for my beloved , that goeth down sweetly , causing the lips of those that are asleep , to speak . HYMN 124. A Wake , O Sion ! ope thy Mouth , Wide●s thou canst , for I will still it ▪ Come and drink down my Spirit of Truth ; Upon thy heart I 'le largely spill it . I 'le pour it out as sweetest Wine , As once of old I did at first : Brimful I 'le fill that heart of thine , Come drink it down , and slake thy thirst . These liberal draughts shall make thee speak , And utter such transcendent matter , Into the Mouths of men asleep , That they shall wake , and they shall utter . Thy dead shall live , and those that lay Securely sleeping in their sin , Shall now awake , and weep away , The woful case that they were in . No more shall men complain their hearts , Like strait neckt Vessels take in little : They cannot speak what Grace imparts , And for a great sum yield a little . Enlargements now shall speak the praise Of Sions King , where e're we come : And those that had not words to say , For Christ before , now praise him home . Another to the Tune of Psal . 113. AWake , O Sion ! ope thy Mouth , Come and drink down my Spirit of Truth . Open thy Mouth wide as thou canst : Let it crave what it can , I 'le fill it : My Holy Spirit , I 'le largly spill it , And fully answer all thy wants . I 'le pour my Spirit out like Wine ; To th' brim , I 'le fill that heart of thine , As once of old , I did at first : These liberal Draughts shall make theespeak , And pow'rfully thy Silence break : Come drink it down , and slake thy thirst . Now shalt thou my high Praises utter , And out with such transcendent matter , Into the Mouths of men asleep , That they shall wake . Thy dead shall live , And joyning with thee , Praises give To God and me ; Thanksgivings keep . No more shall men complain their hearts : Can 't utter what free Grace imparts . Like strait neckt Vessels take in little : Enlargements shall be common now , And fill your Souls you know not how , And make you full that have been fickle . CANT . VII . 10. I am my beloveds , and his desire is towards me . HYMN 125. YOu glorious Angels , sound your Trumps , This is the Wedding ▪ day : King Jesus and his Saints agree , Loves to each other pay . Give me thy heart , saith he , my Son , And for that Heart of thine ; Lest thou shouldst want a heart , I 'le come , And freely give thee mine . Now view the Smiles that Crown the Face Of this exalted Bride ▪ That now 's about to take her place By her Beloveds side . Renowned Jesus ! Art thou mine ? Since 't is thine own desire : To thee my self I now resign : My heart is all on fire , With flames of Love , to thee my King ; Thou mine , and I am thine : 'T is Heav'n to me , thy Face to see ; I 'm thine , and thou art mine . May this days love more stable prove , Than Hills and Mountains strong ; Let Jesus Christ the subject be , Of my Eternal Song . CANT . VII . 11. Come , my beloved , let us go forth into the Fields : let us lodg in the Villages . HYMN 126. THE Marriage being agreed upon , Between the Bridegroom and the Bride ▪ When will this blessed Jesus come , To tye the knot that must be ty'd ? Wilt thou a publick Wedding make ? Inviting all the World unto it ? No , no! retirement we 'l take ; But Angels , none shall see us do it . There are such persons , and such places , From the Worlds eye obscurely hid , And there will we exchange Embraces , There , there will we be Married . 'T is secret Paths , and private Walks , Known to none else but thee and me : 'T is Closet-breathings , unheard talks ▪ That knits the knot 'tween me and thee . I would not sell my secret Pray'rs For more than thousand pounds a year : I would not lose my stolen tears , For all the VVorlds rich treasure there . VVhen I lockt up from the VVorlds eye , Am all alone in Meditation : Be sure my Christ is standing by , And most at large in Revelation . CANT . VII . 12. Let us get up early to the Vineyards , let us see if the Vine flourish , whether the tender Grapes appear , and the Promegranates bud forth : there will I give thee my loves . HYMN . 127. THE Vines and tender Grapes , And the Pomegranate buds : The new-born off-spring , that are weak , But shortly will be studs , In sight of these , my dear , I 'le shew my love to thee : As Children draw the Husbands love , Thus mine is drawn from me . Come see , and be the Bride Of this most glorious Groom , And lay your matters all aside , And to the Wedding come . You new converted are As much concern'd as I : Flourish and dress your selves , prepare , The Bridegroom draweth nigh . Take us , for we are thine , And are our own no longer : We wish our selves were more Divine , We wish our Love 's were stronger . Thine only Will we be , And thine Eternally : O Rule , and Teach , and Govern us , As well as save , pray I. CANT . VII . 13. The Mandrakes give a smell , and at our gates are all manner of pleasant fruits , new and old , which I have laid up for thee , O my beloved . HYMN 128. O What a joyful Spring is this ! The Mandrakes give their smell : That lay all Winter buried in The Earth , as in their cell . Sion was dead , but is alive ; The sweet perfumes of Grace Begin to bless the World , and yield Their sents in every place . The Converts , both the new and old , Are full of pleasant Fruit : And all laid up for thee , my Love , To correspond thy suit . Thus do the streams their tribute pay To Seas from whence they spring : Now shall both Males and Females say , Our Fruit to thee we bring . How rich is Sions King that day , When all his Saints shall woo him , And bring their Treasures , and shall pay Themselves attribute to him ? What joy , when but a single Soul Is Married unto Jesus ! But O , what Joy , when Nations shall ! O , how that sight will please us ! CANT . VIII . 1. O that thou wert as my brother that suckt the breast of my mother , then should I find thee without , I would kiss thee , yet I should not be despised . HYMN 129. WErt thou my brother , Lord , I could believe thy love : Or hadst thou suckt my Mothers Breasts , I could my fears remove : And think , 't were not below Thy self to make me thine : Alas ! thou art too far above This low estate of mine . Thou art a glorious Prince , The Angels thee adore : And I the vilest worm that lives : This makes the wonder more . VVilt thou be mean like me , And be with Flesh possest , And fellow-man , and brother be , And suck thy Mothers Breast ? VVell then ! I 'le kiss thee now ; No more thy distance dread ; Thus vail'd in Flesh , I 'le dare approach , And own thee as my Head. Flesh of my Flesh , and Bone ; O Christ , I see thou art : Now I 'le converse with thee alone , And thou shalt have my heart . CANT . VIII . 2. I would lead thee , and bring thee into my Mothers house , who would instruct me : I would cause thee to drink of spiced wine of the juice of my Pomegranate . HYMN 130. MY Christ ! how welcome would I make thee , Wouldst thou but visit where I dwell ! I and my Mother would embrace thee , And Joy to see thee at our Cell . My Mother would instruct me where Her best and choicest Junkets lye : And I would entertain thee there , As blest in thy sweet company . I 'de bring thee out my spiced Wine , Made of the Juice of Pomegranate , And thou shalt have this heart of mine , Inflam'd with Love at highest rate . I will thee feast with all my best , And strive attendance due to give : Thou shall have me , and all the rest , Thy own , so long as we shall live . I will end eavour , such a life Shall pleasing be to thy define , And speak thy Praise , till it shall raise VVithin my heart an holy fire . Only he pleas'd to come , and lend , Assisting Grace to this endeavour : If I by Ague-fits grow cold , Turn them into a burning Fever . CANT . VIII . 3. His left hand should be under my head , and his right hand should embrace me . HYMN 131. MY work is great : O stay my head ; Infuse that Wisdom from above : And let thy strength my weakness wed , And with infirm'ty fall in Love. My head is sick , my heart is faint ; As overpow'rd with my task : I thee with all my Grief acquant , And thy Assistance humbly ask . The left and right hand of thy Pow'r ; Outward and inward help must give : Thy arms about me in this hour , Embrace me must , and make me live . O , my Redeemer , with thy Arms Refresh the heart of fainting me . Let me experience thy Love-charms , Till I am more in love with thee . Then shall my Charets run a pace ; No rubs shall hinder their swift motion : The Wheels anointed with thy Grace , As Ships ride fast upon the Ocean . Thus the warm hand on aking head , And circling Arms about the loyns , Revives a man that lies half dead , And under difficulties pines . CANT . VIII . 4. I charge you , O daughters of Jerusalem , that ye stir not up , nor awake my love until he please . HYMN 132. MY King is gone to rest , And resteth in his Love : Hath plac'd himself where he thought best , And never will remove . What pity then it is , For us to break his ease ; Or give the least disturbances , Or wake him till he please . He only knows his time ; He knows his time to rise : Then he 'l awake and progress make To do his enterprize . Delays are dangerous To us , but not to him : He never stays , but his delays Have his Advances been . He cannot come too soon ; He never stay'd too long : To his bedside your pray'rs may come , With other Saints along . With these you may awake him , When seeming fast asleep : But if you shall by Sin forsake him , O , this will wound him deep . CANT . VIII . 5. Who is this that cometh up from the wilderness leaning upon her beloved — HYMN 133. UPon the Wings of fame it flies , To all the Nations round : That God hath op'ned Judah's eyes , And made his Grace abound . Who 's this ! and what a thing is this , That Jew's of rude Behaviour ; Should at the last Messiah tast , And own him for their Saviour ? This news awakens all the Earth , Sounds like the Voice of Thunder : Never was such a Sight before , Never was such a Wonder . What Judah turn ! What Israel , That kill'd the Living Lord , And basely nail'd him to the Cross ; The man which they abhorr'd ! What they return ! . and all at once ! They and their Children too ! And shall his imprecated Blood , A healing Vertue shew ! O blessed day ! Jehovah raise My heart to praise thee more : Let all the Lands now clap their hands , And Sions King adore . CANT . VIII ▪ 5. — I raised thee up under the Apple-tree : there thy Mother brought thee forth , there she brought thee forth that bare thee . HYMN 134. I Saw thee in thy Fathers Loyns , And in thy Mothers Womb : When Eve , under the Apple-tree , Was working out thy Doom . I rais'd thee then , when thee I saw , Condemn'd by Adams fall : Didst eat the Fruit , as well as he , The Father of us all . The VVoman and her Seed was rais'd , By th' VVoman and her Seed : Thus the same hand that gave the wound , Did help in time of need . I saw thee , when I dy'd upon The cursed Tree , the Cross , All in thy Blood , as well as I , VVith all thy Sins in gross . I rais'd thee then ; my Blood cry'd , Live , To those that made me dye : I built thee up a Tow'r of Love , Upon Mount Calvary . Keep humble then , O Sion , and Think of thy Pedigree : Tho I exalt thee thus , don't thou Exalt thy self , but me . CANT . VIII . 6. Set me as a seal upon thine heart , as a seal upon thine arm — HYMN 135. MY God! since I am listed under So great a General as thee : Let me not fail to break in sunder , The En'mies Force , what ere it be . Set me a Seal upon thy heart , As did the great High-Priest of old : On Judgment 's Brest-plate grave by art , The Names of Israels Sons enroll'd . O let me lay my careful head , Upon that Pillow of thy Love : And feel my self so kindly led , Into thy very heart , my Dove . Set me a Seal upon thy Arm ; Upon thy mighty Shoulders bear me ; And guide me thorow , that no harm , Or Cowardise may ever fear me . Let it be now , as when of old , I on thy Palms engraven was : VVhen thou didst all my walls uphold ; Again Lord , let it come to pass . Then will I ope the Silent doors , And make all Creatures give thee praise : The slumbring Earth , the Seas that roars , Shall each contend thy Name to raise . CANT . VIII . 6. — For Love is as strong as death , jealousie is as cruel as the grave — HYMN 136. BOast of thy Triumphs , Death ! O Time advance thy VVings ! Love hath as many killing Darts As thou hast deadly Stings . When Christ shall Arm his Love , And gird his Bowels on : His En'mies shall before him fall , And Death it self undone . Observe the World , and see What conquests Death hath made : How many Kings ▪ and such like things , In silent graves hath laid . Such Conquests in his Strength , King Jesus will obtain : His Jealousie will rage at length , And he alone shall reign . No strength shall stand before him , No Ammunition Force . He 'l Slay the Kings that wont adore him , And Love shall have its course . Then shall we be at rest , And Peace on every side : Victorious Love will have it so , When he asserts his Bride . CANT . VIII . 6. — The coals thereof are coals of fire , which hath a most vehement flame . HYMN 137. HAve you not seen the Desolations That veh'ment Flames have made ; What multitudes of Habitations , In dust and rubbish laid ? How fiercely without all respect , To things or persons had , It quickly works its sad effect , And makes mens cases bad ? Thus will the just revenging God , Before him send a Fire ; And with a smarting burning Rod , Our blood on them require . Now Fire for Fire , Blood for Blood , City for City , shall Be fir'd down ; he 'l quench his Wrath In Blood , and make them fall . Now Babels Towers all shall fall , And all her Props come down : The bitter Cup she must drink up , And off must come her Crown . My God make hast , why stay thy Wheels ! Why stay thy Charets , Lord ! O , why so long , before thou come , According to thy word ? CANT . VIII . 7. Many waters cannot quench Love , neither can the floods drown it — HYMN 138. WAters that quench the fire , can't Put out the Fire of Love : Immortal Love nor drowns , nor dies ; Its life is from above . His Love to his , will make its way , To rid us out of thrall : There 's none shall stand at that great day , That don't before him fall . Be wise ye Princes of the Earth , And kiss the Son of God : His Anger fumes , who 's he presumes To urge his Iron-rod ? His Love shall bring a flood of Fire , Like Noahs Water-flood : Topping the Mountains in his Ire , That cannot be withstood . My Soul admires the Power of Love : Love 's all , for Gods is Love : His Foes , as soon may quench the Sun , As this vast Love remove . If one small spark of Love in us , Can live in Waters deep : Much more his glorified Love , Alive in Seas will keep . CANT . VIII . 7. — If a man would give all the substance of his house for love , it would utterly be condemned . HYMN 139. WHat is the price of Love , my King ? What shall I give thee for a spark ? Will all my substance buy the thing ? Away fond Worm ! thou' rt in the dark . Love never yet was bought or sold ; Come all ye hungry thirsty Souls ; The price of Love is yet untold : Come without money , fill your bouls . ▪ T is a mistake , to think that Christ , Did ever purchase Fathers Love : 'T was Love , by which he did subsist ; 'T was Love that brought him from above . Tho ' mongst the Sons of men , their Love Is bought and sold for worldly pelf : Yet never did thy God above Erect a Market for himself . His love is free : come Souls , and see How undeserv'd his kindness is , While Sinners , while ungodly , we Are call'd to take this Love of his . Nor can the Sinner at his need ; Purchase this Love with all his Gold : Free Love , free Grace , is all we read : Christs Love is neither bought nor sold . CANT . VIII . 8. We have a little sister , and she hath no breasts : what shall we do for our sister in the day when she shall be spoken for ? HYMN 140. WE have a little Sister , Lord , That hath no Breasts , as yet ; There is no place for means of Grace : O do not her forget . Thy Servants are greatly athirst That joyful day to see : When thou the Cords and Yokes shall burst ▪ From her as well as we . What shall we do for those that lye In Natures dungeon still ▪ When wilt thou speak for them that dye For want of Sions Hill ! Those that have neither Milk nor Breasts , That still lye weltring in The Blood of uncoverted State : O call them out of Sin. Our Sister hath a precious Soul To save , as well as we . Would all the World were thine , and not A Rebel we could see . O say thou to our Sister , Come , Leave Babel to her flames : Let her not perish in the doom Of Babels wretched names . CANT . VIII . 9. If she be a wall , we will build upon her a palace of silver : and if she be a door , we will inclose her with boards of Cedar . HYMN 141. HOw welcome were that blessed news , To the whole Nation of the Jews , When Elect Sisters shall return ? When new-born hope , and panting strength , Tho but a little , comes at length , And hard and soft together mourn ? We 'l blow the blossoms : not a spark Or glance that twinkles in the dark , But shall be rais'd into a flame . Of every Wall , we 'l make a Tower , Of every twig we 'l make a Bower , And turn a drop into a rain . A silver Palace we will make her , In the day we undertake her ; With Cedar-boards we will enclose her , And all the riches Love can find In her vast Stores , shall be resign'd , To make her happy in the closure . Lord something give to work upon ( Creation is thy work alone ) And gladly we 'l to them repair That lie in darkness ; great and small , With Deaths black shadow cover'd all , And make them teem that barren were . Come then , you Nations , all you Kings , And Nobles , flock to Sions wings ; There 's healing for your wounded hearts . And let the Wealth of Sions King , And so your own advantage , bring Your Souls to him from Satans darts . CANT . VIII . 10. I am a wall — HYMN 142. I Was a heap of Dust And Rubbish , quite forsaken : Disparkt and into Forest turn'd , No care of me was taken . Help me to bless the Lord ; Ye Idol-Nations come : Let 's Praise the Lord with joynt accord , And bless his Name alone . I found his favour when My case was worse than yours : I was a prize in his fair eyes , Such help free Grace procures . And now I am a Wall ; Whose strength shall ever stand : The matter of it is Free-stone ; Laid by Free-Grace's hand . The Cement is the Blood Was shed upon the Cross : The height of it o'retops the Skies . Will you this Love ingross ? Tho you have cruel been , Both to the Saints and me : Yet if this call shall fetch you in , I 'le be a Wall , you see . CANT . VIII . 10. — And my Breasts are Towers — HYMN 143. ALL Praises bring to Sions King : See what I was , and what I am : My hills of Flesh could not refresh The thirst of one poor sucking Lamb. Children I had , but ill brought up ; No Sustenance within their pow'rs : They always drank of Moses Cup ; But now through Grace , my Breasts are Tow'rs . And thus ye Gentiles , 't was with you , When almost all your pipes were cut : Your Teachers into Corners drew , Your Pastors into Prisons put . Your Breasts were cut , that should have given Their Milk to them the Beasts devours : But thanks be to the God of Heaven , That now through Grace ▪ your Breasts are Tow'rs . Let Lambs of Christ now frisk and dance , And sport themselves on Sion hill : For God will now their heads advance ; Their Mothers Breasts with fatness fill . And tho our milky Breasts have been , Like Fountains stopt by higher Pow'rs . ( It was our Glory , but their Sin ) ; But now through Grace , our Breasts are Tow'rs . CANT . VIII . 10. — Then was I in his eyes as one that found favour . HYMN 144. NOw doth my thankful heart rebound , And fain would raise me higher , To bless the favour that I found . O draw me to thee nigher . Help me to strip me of my self ; Into some Cherub turn : To sound the Praise of thee , my King : O make the Fire burn , And heat my Heart red-hot with Love : Such favour I have found . Would I were nothing else but Love , Thy Praises to resound . How happy are the Souls in Bliss , The Spirits perfect made ; Whose everlasting work it is , To love thee , is their trade ! Who have no body of their own , No body else to hinder ▪ O that I could but praise thee here , As they can Praise thee yonder . The favour of thy Heart and Eyes So unexpected was ▪ 'T is Love of all things that I prize ; So great a worth it hath . CANT . VIII . 11. Solomon had a Vineyard at Baal-hamon : he let out the Vineyard unto Keepers ; every one for the fruit thereof , was to bring a thousand pieces of silver . HYMN 145. SION , my Vineyard , is become As desolate as once she was : And there are Nations in her Womb , Like Pregnant Vines that all surpass . I 'le Water her both Night and Day , And sweetly force her coming Fruit : Let the Winds bluster as they may . I GOD , have said it , and I 'le do it . King Solomon had a Vineyard great , In Baal-hamon it was plac'd : It was a sweet and lovely Seat ; Greatly admired and embrac'd . 'T was fet with Vines and other Trees , And richly stor'd in every place : But not like mine : my Plants are Souls , And Stocks of an immortal race . He farm d his Vineyard out to those , A thousand Silverlings that gave : But of the Vineyard I have chose , My self alone the dressing have . I made my Plants , so did not he ; I set them all with my own hand . Those that were dead , restored be , And flourish all at my command . CANT . VIII . 12. My Vineyard which is mine , is before me : thou , O Solomon , must have a thousand , and those that keep the fruit thereof , two hundred . HYMN 146. KIng Solomons Tenants shar'd the Fruit ; They profit had , as well as he , Or else they never had come to 't : Two hundred silverlings their Fee. My Saints , I must have all your Fruit ; Your Pains and Labours all is mine : Your Glory bring to Sions King ; 'T is he that waters every Vine . Now shall you bear your Fruit to me , That once the stranger had devour'd : Now shall you be like fruitful trees , And Apples in my bosom pour'd . Now shall your Fruit be pleasant , and Full grown and Mellow for my tast . Instead of rent to me in hand , I 'e pay you all the Rent at last . You serve your selves in serving me ; You love your selves when me you love : If here you not rewarded be ; You shall receiv't in Heaven above . And tho King Solomon could not graft Into himself to raise his Fruit : You into me shall grafted be : Take it upon my word , I 'le do 't . CANT . VIII . 13. Thou that dwellest in the Gardens , the companions hearken to thy voice — HYMN 147. MY work is done , I must be gone ; My business calls away , To wait upon my Fathers Throne : Farewel , I must not stay . Mean while , I 'le leave my heart behind , And often to thee send : And spread thy case , at Throne of Grace , And strongly thee defend . I 've plac'd thy Habitation in The Gardens of delight . No more the Boar , as was before , Thy tender Plants shall bite . Amidst these fruitful Plants shall be Thy work and dwelling placed : And with incouragement thou shalt see Each Border sweetly graced . In these inclosed Gardens , let The Commons hear thy voice , And those that have not listned yet , To hear thee , shall rejoyce . Then tell them plainly all the thing : Bid them accept their bliss : When news you bring of Sions King , They will be yours and his . CANT . VIII . 13. — Cause me to hear it . HYMN 148. O Let me hear you Preach to those That would Companions be In Sufferings and in Priviledg : O bring them unto me . Call nothing common and unclean : The greatest Sinner may By precious blood be turn'd to good ; Their sins be done away : But let me hear you speak to me . No whispering Trumpet shall Convey the Voice : my Spirit shall be Your Mouth , your Post , your All. I must be gone , you know a while , As was ordain'd of old : To get things ready for the day That was so long foretold . But in this distance let me hear From thee , my dearest Love. Acquaint me but with what thou want'st , I 'le send it from above . My full supplies shall feast thine Eyes , And make thy heart rejoyce : I only move to thee my love , Let me but hear thy Voice . CANT . VIII 14. Make hast , my beloved , and be thou like to a roe , or to a young hart upon the mountains of spices . HYMN 149. MY God , make all the hast thou canst ; Why do the hours move so slow ? Why stops the glass that turned was So many hundred years ago ? Is wakeful time fall'n fast asleep ? Why do the wheels of Motion stay ? Why doth my God in Prison keep That blest and long'd-for glorious day . Lovers will hasten all they can : Thou lovest ; then , why dost thou stay ? What Love and linger ? O make hast : Lord if thou lov'st me , come away . 'T is not the pleasures of the World ; Nor joys , nor toys , that can delight me . The blessed Angels lovely Faces , Without thy Presence would affright me . The glorious Joys of Heav'n it self , Are but a Map of thee , my King : Jesus in Shorthand Characters : A notion , but thy self the thing . Come then , my All , my chiefest good ; When shall blest Heavens so befriend us , To spare thee down ? O when shall they A sight of our dear JESUS send us . Is it not midnight , Lord , and past ! When shall we hear the Clocks strike One ? One Faith , One Way , One Sight , One Tast , One Lawgiver , One Lord , One Throne ? One Truth , One Gospel , One Consent , One God , One Jesus only known ? Oh that this midnight-hour were spent , That all might coalesce in One. CANT . VIII . 14. — Be thou like to a roe , or to a young hart upon a the mountains of spices . HYMN 150. NEver more need to come with speed ▪ Foundations are dissolved : Justice and Right is fallen quite : Thy Saints in wo involved . Lord , if thou wilt by water come ▪ Mine Eyes shall weep a Sea : Or if by Land ! my Charets stand In readiness for thee . Pardon this error ; tears nor love , Nor no such thing from me , Can speed his coming from above , But Love that is in thee . The spicy Mountains are thy way ; Thy steps perfume the Air : The Heav'ns shall open in that day , And Beams of glory fair . The Angels shall attend thy call , Thy Saints shall wait upon thee , Thy Dead shall rise , thy Trump surprize Thy Enemies flying from thee . O that , that welcome day were come ! We never saw a day . Can it be day without a Sun ? Sweet Jesus ! come away . Triuni Gloria . Omnia fecit Amor. FINIS . 
A66403	----	A manual, or, Three small and plain treatises viz. 1. Of prayer, or active, 2. Of principles, or positive, 3. Resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the Most Reverend Father in God, John, Lord Arch-Bishop of York. Williams, John, 1582-1650. 1672 Approx. 116 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A66403 Wing W2711 ESTC R38653 17881080 ocm 17881080 106695 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A66403) Transcribed from: (Early English Books Online ; image set 106695) Images scanned from microfilm: (Early English books, 1641-1700 ; 1110:4) A manual, or, Three small and plain treatises viz. 1. Of prayer, or active, 2. Of principles, or positive, 3. Resolutions, or oppositive [brace] divinity / translated and collected out of the ancient writers, for the private use of a most noble lady, to preserve her from the danger of popery, by the Most Reverend Father in God, John, Lord Arch-Bishop of York. Williams, John, 1582-1650. [2], 158 p. Printed for William Garret, and are to be sold by Joseph Clark, and Ralph Needham ..., London : 1672. Reproduction of original in the Cambridge University Library. Includes bibliographical references. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Catholic Church -- Controversial literature. Meditations. Prayers. Devotional literature. 2007-06 TCP Assigned for keying and markup 2007-07 Apex CoVantage Keyed and coded from ProQuest page images 2008-05 Elspeth Healey Sampled and proofread 2008-05 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A MANVAL : OR , Three SMALL and PLAIN TREATISES , VIZ. 1. Of Prayer , or Active Divinity . 2. Of Principles , or Positive Divinity . 3. Resolutions , or Oppositive Divinity . Translated and Collected out of the Ancient Writers , for the Private Use of a most Noble LADY , to preserve her from the Danger of POPERY . By the most Reverend Father in God , JOHN , Lord Arch-Bishop of YORK , LONDON , Printed for William Garret , and are to be Sold by Joseph Clark , and Ralph Needham , in Little-Britain , 1672. Certain PRAYERS , AND Short MEDITATIONS , Translated out of the Writings of St. Augustine , St. Gregory , St. Bernard , Joannes Picus Mirandula , Ludovicus Vives , Georgius Cassander , Charolus Paschalius , and others ; for the private Use of a most Noble Lady . Morning Prayer . MY Soul fleeth unto the Lord before the morning Watch , I say , before the morning Watch. O let me hear thy loving kindness betimes in the morning , for in thee is my trust : shew thou me the way , that I should walk in , for I lift up my soul unto thee . O Lord assist me with thy Holy Spirit in my Prayers , and let my cry come unto thee . Our Father which art , &c. A Prayer for Confession of sins . REceive ( O Lord ) in the arms of thy mercy , thy distr●●sed handmaiden , who in remorse and contrition , returns unto thee from her sins . Because the life of that sinner is not abhorred of thee , which is accompanied with sighs , and repentance . Pardon then ( O Lord ) all my offences for thy dear Son's sake . Amen . A Prayer for the Morning . ALmighty God , our heavenly Father , which hast brought me thy handmaiden to this present morning , protect me still with thy mighty power , that this ensuing day , I may fall into no sin , nor run into any kind of danger , but that my thoughts , words , and deeds may tend to the honour , and glory of thy Name , and the eternal comfort , and salvation of mine own soul , through Jesus Christ my Lord , and only Saviour , Amen . Another . O Most sincere , and pure Light ! from whence this light of the day , and of the Sun fetcheth his begining ; Thou which enlightenest every man , that cometh into the World. Thou Light , whom no night , or evening can obscure , but continuest ever in thy High-noon brightness . Thou Word , and Wisdom of so great a Father , enlighten this morning my soul , and understanding , that thy weak Hand-maiden may be this day as blinded to the Vanities of the World ; and quick-sighted only to those things which are pleasing unto thee , and leading to the waies of thy Commandements . Amen . For the Mediation of Christ . LOrd Jesus , that art not only righteous , but righteousness it self , and art my Advocate with God the Father , justifie thou me thy hand-maiden in the day of judgment , because I acknowledge , and accuse my self , as full of injustice , and pollution . For it is not upon any action , or contrition of mine owne , that my soul relies , but only upon a faith , assurance , and bold confidence in thee , mine Advocate , who livest , and raignest with the Father , and the holy Ghost , one God , world without end . Amen . Against Temptations . GIve me thy Grace ( O Almighty God ) so to vanquish , and overcome the lusts , and temptations of this world , that I may triumph with thee over the Devil , and his wicked angels in the world to come . Amen . For Piety . I Humbly beseech thee ( O Almighty God ) that his desire of reading , and ●earing thy sacred Word , which by thy Holy Spirit thou hast planted in my heart , may by thy grace , and mercy be daily renued , and augmented unto a perfect fire of zeal , and devotion to the honour of thy Name , and salvation of mine own soul in Christ Jesu . Amen . A Prayer for a Noble-woman . O Lord Jesus Christ , that art so far from contemning Nobility of birth , that thy Evangelists have diligently searched out , and recorded thine own genealogy , give me thy unworthy Hand-maiden the grace , that I abuse not by ingratitude this thy favour , and mercy . But rather , as it was first acquired in my Ancestors , let it still be preserved in my Person , by my continual serving of thee , and doing ( as it shall lie in my power ) all works of Charity to my Neighbours . Give me grace , that as thou hast plac'd me in Birth & Rank , so I may be found in devotion , piety , lowliness of mind , weekness , and a religious care of thy worship , conspicuous above others . And if it be thy gracious Will to make me a Mother of Children , and Mistriss of a Family , let me appear a pattern and ensample of Devotion , and Piety to all that are about me . And make me and them so to live in thy fear , that we may dye in thy favour , through Jesus Christ our Lord , and only Saviour . Amen . A Prayer for a Wife . ALmighty God , which hast given me to be a comfort , and an helper unto my Husband , endue my soul with those Heavenly Graces , wherewith I may be most enabled to serve thee , and please him . Knit our minds , as well as our bodies in an indissoluble band of sincere affection . Give either of us sanctified hearts , zealous towards thee , thankful towards our Soveraign , sincere , & loving one towards another . Crown withal , if it be thy will , these chast intentions with thy fructifying grace , that we may become the happy Parents of such Olive branches , as may one day advance thy Glory in the Church , and Common-wealth . In a word , so incorporate us both by faith in Christ unto thy kingdom of Grace , that we may at the last attain unto thy kingdom of Glory . Amen . A Prayer for one attendant neer the person of a Prince . ALmighty God , by whose gracious providence it cometh , that my Lord , and Husband is thus employed in that nearness of attendance upon His Royal Majesty , give him grace so to serve thee , that he may the better serve him , and by making him thy Saint , continue him his servant . Fill his mind with all wisdom , knowledge , and other virtues befitting his rank and calling , that he may seem no more elected by the King , then selected by thee for these employments . Make him vigilant , careful , and industrious in his Masters affairs . Make him to accompt it his only happiness to serve thee , his only virtue to observe him , and all the rest as glittering vanity . That after a troublesome , but long life in a Kings Court , his soul may be carried by the Angels unto thy Court , where one day is better than a thousand . Crant this for thy dear Son's sake Jesus Christ our Lord. Amen . Meditation . Count MIRANDULA , his twelve Thoughts , or Weapons against all the Temptations of Sin. Think , 1. THe pleasure thou art tempted unto , but short , and momentary . 2. And even this is attended with loathing and anxiety . 3. And yet that for this , thou must lose Heaven . 4. That thy life is but as a dream and shadow . 5. Thy death is suddain , and at thy door . 6. Thy time of repentance casual , and uncertain . 7. Thy reward , or punishment endless and eternal . 8. That thou art a creature of an excellent worth , and made to serve God. 9. That thou hast no happiness to the peace of Conscience . 10. Think how good thy God hath been unto thee . 11. Think of the Cross , & of Christ , who there died for thee . 12. Of examples of holy men and Saints , who lived before thee . Walk about your Chamber a turn or two after your Prayers , and meditate upon these points seriously , and you shall find , that temptations to sin will vanish away , and leave to assault you . The four last things to be first thought upon by all good Christians . 1. The day of thy Death , thou knowest not how suddenly . 2. The day of Judgment , that will come certainly . 3. The Joyes of Heaven , if thou live Religiously . 4. The pains of Hell , if thou continuest to do wickedly . The end of Morning Prayer . Evening Prayer to bed-ward . O Lord hear my Prayer . And let my cry come unto thee . Our Father which art , &c. A Prayer for Even . O Lord , I do confess to my shame , & confusion , that this day hath been spent by me with less purity , and piety , than it should have been . I have augmented since this morning the score of my sins . My thoughts have been polluted , my wit prophane , and unsanctified , my tongue more rash , and unbridled , than became any one of that rank , and calling , wherein thou hast set me . I have sinned through idleness , ignorance , slothfulness and malice . And this darkness of the night puts me in mind of that eternal darkness my sins have deserved . Pardon , and forgive me all my transgressions . Let this darkness be a fit time unto me of rest , and sleep , and no opportunity of snares , and temptations . Send thy Holy Ghost into my heart , to free , and purifie the same from all rolling motions , & suggestions of Sathan , and from the usual terrours , & affrightments of the night . Preserve this house in safety ( O Lord ) and all the people that are therein . Let my prayer ascend up unto thy presence as the incense , and let this lifting up of mine hands be as an Evening sacrifice , through Jesus Christ our Lord , and only Saviour . Amen . Another . HAving spent the day , we betake our selves to our repose in the night . So after the troubles of this present life , we shall rest our selves in death . Nothing doth more resemble our life than the day , our death than sleep , our grave than the bed , & our resurrection than our awaking in the morning . Do thou then , O God my protector and defender , preserve me in my sleep , from the incursions , and temptations of the devil , & in my death from the guilt & punishments of my sins . I have no strength to resist in the one , nor merits of mine own to display in the other . Look only upon the merits of my Lord , & Saviour , & give me a strong , and stedfast faith , to apply his righteousness to mine own soul . In confidence , & full assurance of whose satisfactions for all my sins , I do for this night lie me down in peace , and take my rest , for it is thou Lord only , that maketh me to continue in safety . Amen . Another . ALmighty , and everlasting God , who makest the light to succeed the darkness , give me the grace to spend this night freed from the snares of sin and Sathan , and to be here again upon my knees in the morning to give thee thanks for the same , through Jesus Christ my Lord , and only Saviour . Amen . Meditations . When your maid is getting you to bed . HE that willingly goes to bed , should as willingly go to his grave . We willingly put off our cloaths , being to put them on again in the morning ; and should as willingly put off our bodies , being to put them on again in the Resurrection . 2. After the troubles of the day comes the quietness of the night , in the which the King , and the swain differ nothing : So after this life comes death ; where poor and rich are alike , and equal . 3. Here is a fit time ( especially laid in your bed ) to fall to your Audite for the day past . What evil you have committed by 1. Swearing . 2. Lying . 3. Taunting . 4. Being too angry . 5. Vain talking , especially of Religion . 6. Exceeding in fare or apparel . 7. Injuring of another . Repent of it . Detest it . Resolve to do it no more . What good you have omitted , as Saying grace when you eat . Praying . Releiving of a poor body . Respecting your husband parents . Spending some time upon Meditations . Works of charity . Desire Gods grace to be more wary . What good you have performed If you have learned any thing that day . If you have done any man good that day . If you have kept your private and publick Prayers , that day . If you have given any Alms that day . If you have heard the Word , or received the Sacrament that day . If you have spent any time upon your Meditations that day . Rejoyce in it , & give God thanks for it . When you have run over these accompts and find sleep coming , say , Into thy hands I commit my Spirit , for thou hast redeemed me ( O Lord ) thou God of truth . Amen . The end of Evening Prayer . Some other Collects . For Faith. MAn is blinded by fin , but thou ( O Christ ) by the goodness and mercy of God the Father , art become our guide in the way of salvation . And yet such is our wretchedness , and misery , that we stagger for all this , sometimes not understanding , sometimes not believing , many times not applying to our souls with a sure confidence thy promises of salvation set down in the Gospel . O miserably blind that we are , that can neither see ourselves , nor believe our guider , and instructer . O thou eternal , and pure verity , vouchsafe so to slide into our hearts , that we may be more certainly perswaded of thee , & thy truth , than of those things we see with our eyes , hear with our ears , and handle with our hands , the weak apprehensions of our bodily senses , upon which this flesh and blood doth so much depend . Appease & asswage those rollingthoughts , and wandring ●…otions of the flesh , that make us to doubt , and stagger in those high mysteries , of the which we ought most firmly to be fixed , & resolved . Faith is thy gift , and therefore work it by the holy Ghost in my heart , that all my senses , and imaginations may become slaves , and captives to the fame . Lord , I believe , help thou mine unbelief . O Lord increase my faith . Amen . Meditations . 1. How easily we believe a lewd , & lying man & yet how scrupulous w● are to believe God himsel● 2. We believe a man i● things , which nothing concern us ; we believe no God in matters of our salvation . Man is impotent God omnipotent . 3. We believe our senses , which often delude u● as in all tricks of Legey● demain : we distrust Christ who can neither be deceived , nor deceive us . For the King , and the Royal Issue . I Humbly beseech thee , Almighty God , to present with all blessings of goodness , our King , and His Royal Issue . Increase upon them day by day all ●hy favours , vanquish with ●hy mighty hand , all open enemies , and privy Conspirators , who oppugn ●heir Religion , Life , Diadem or Dignity . Crown each of them with all virtues , these virtues with ●ong lives , and their lives at the last with eternal glory . Amen . For Charity , or the works of Mercy . O Lord of mercy , and compassion , I beseech thee by the tender bowels of thy Son Christ Jesus , to move my stony heart to the works of mercy , that I may keep my hours of Prayers , mourn with them that mourn counsel them that are amiss help them that are in misery , relieve the poor , comfor● the sorrowful , help the oppressed , forgive them tha● trespass against me , pray for them that hate me , requite good for evil , despise no man or woman , reverence my betters , respect my equals , be humble , and courteous to my inferiours : Imitate those that are good : shun those that are bad : embrace virtue , eschew vice . Be patient in adversity , modest in prosperity , thankful in either . Keep a watch over my tongue . Scorn this world , and thirst after Heaven . Amen . For the receiving of the Blessed Sacrament . O Lord Jesus Christ the only begotten Son of God , through whom only is granted forgiveness of sins , and life everlasting , who didst justifie the Publican , when he confessed , the woman of Canaan , when she prayed , Peter , when he repented , and the thief upon the Cross , when he called upon thee , grant unto me , a most miserable , and wretched sinner , pardon and forgiveness of all my transgressions , which I most humbly confess I have committed against thee : that I may receive this Communion of thy Body and Blood , not to my judgement , and condemnation , but to my everlasting comfort and salvation , who livest and reignest with the Father , and the holy Ghost , one God , world without end . Amen . Meditation When you have newly received . O Lord increase my faith , O Lord , let the Body and Blood of Christ be fixed in my soul to my comfort in this life , and eternal salvation in the life to come . Amen . For that day you expect to hear a Sermon , or when you read upon your Bible . ALmighty , and everlasting God , whose Word 〈◊〉 a lanthorn to our feet , and a light unto our paths , open and enlighten my understanding , that I may learn the mysteries of thy Word , so far forth , as is necessary to my salvation , purely and sincerely : And be so transfigured in my life and conversation , unto that which I shall learn , as to please thee in will , and deed , through Jesus Christ my Lord , and only Saviour . Amen . For Sickness , and all other Vses , you have excellent Prayers in the Book of Common-Prayer . PRINCIPLES . Few Notes for the private Use of a most Noble LADY . A Prayer to be said upon your knees , before the reading over of these Notes . ALmighty God , the Fountain of true Wisdom and Knowledg , send thy Holy Spirit into my heart , that I may sufficiently understand , and stedfastly believe all the Doctrins necessary to my Salvation , and adde such practice and obedience to this Faith , through the whole course of my life and conversation , as I may so serve thee in thy Kingdom of Grace , that hereafter I may be made partaker of thy Kingdom of Glory , through the only merit and mediation of thy dear Son , and my dear Saviour . Jesus Christ . Amen . I. MAn , since his fall in Adam , hath no hope of salvation , but by the Covenant of Grace betwixt God and Man ; Whereby God promiseth unto man ; Mercy and Forgiveness of Sins , and man unto God , true Faith in Christ and holiness of life and conversation . II. CHrist is the Saviour , as of all , so especially of them that believe , and these alone are of God's Church . Now the Church of God is , Any Company or Congregation of men wheresoever living , called by God through the sound of the Gospel , unto the Faith of Christ , and distinguished from other Societies by these five Marks especially , 1. hearing and reading the Word , 2. Faith , thereunto , 3. the use of the Sacraments , 4. Prayer , and 5. Sanctity of life . Where these five things are , there is ever a Church of God and sufficient means of salvation . III. THe Word must be read often upon your Bible , with modesty and short desires of the heart unto God , to give you grace to understand it , to believe it , and to practise it ; It must be heard upon all convenient occasions , especially in those two hours of the Lords day , appointed by the Church and the State for that Divine Worship , and then you must observe four Rules . 1. Observe the Preacher with attention and modesty . 2. Secondly , apply unto your self in particular , the Doctrins and Uses which are delivered in general . 3. Examin your conscience if you be guilty of the sins there reproved , and presently call to God for grace to amend them . 4. Think upon these things again when you come to your Chamber . IV. THis outward hearing and reading of the Word , together with the inward working of the Holy Ghost in your hearts , doth beget a true , lively and saving faith , which is , A full belief without doubting , that all is true which God hath spoken or promised in the Scripture , and that you rest wholly and confidently upon God , that he will grant unto your self in particular , forgiveness of sins , upon your Repentance and Amendment , and perseverance unto the end . This is the main point you are seriously to meditate upon , and therefore observe these precepts . 1. If you do not believe , or if you do doubt of any thing in Scripture , presently pray unto God to strengthen and enlighten you . 2. If you doubt whether you may have any particular interest in those general promises of grace in Christ , propounded in the Gospel , fall again to your prayers for an increase of Faith. 3. If you doubt , and yet can find in your heart to pray for more faith , let your conscience never be troubled with such a doubting . 4. Mark well when the Creed is in reading , and give an assent with your heart to every Article . And ( as I doubt not you have learn'd it ) so keep it still in memory . V. NOw as this practical and working Faith is wrought in us by the reading and hearing of the Word joyned with Prayer , so is it signed and sealed in our hearts by the two Blessed Sacraments . Baptism . The Lords Supper . Observe in either Sacrament two parts . A visible sign . Water in Baptism . Bread & Wine in the Supper . An invisible grace . Remission of sins in Baptism The benefit of Christ passion in the Supper . VI. BAptism is the first Sacrament of the New Testament , to wit , An outward washing of Water appointed by Christ in his Church , with this promise , that upon your being Baptized , you were as certainly washed from your sins Original being an infant , and actual , if you had been of years , by the Holy Ghost , and the Blood of Christ , as you were rinsed outwardly in body by this Element of Water . Mark then these Vses of Baptism . 1. It assures us we are washed from our sins by the Holy Ghost , and the Blood of Christ . 2. It keeps us from despair , because it assures us our sins are washed away . 3. It keeps us from sin : For it is a shame for one washed to soil himself again . 4. It gives an entrance ●nto the Church . 5. It hath a visible sign , Water . Grace invisible , Forgiveness of sins by the blood of Christ . VII . THe Lords Supper is a distribution of Bread ●nd Wine , which seals , signs ●nd exhibits , or gives unto you Christs true Body offe●ed , and his true Blood pou●ed out upon the Cross , for ●…our sins , as certainly , as ●he Priests exhibite unto your hands the Bread and ●he Wine . And withal , the Supper assures your heart , that Christs Body and Blood nourish your soul to eternal life , as surely , as Bread and Wine doth nourish your body to the offices of this temporal life . Mark then the Vses of this Sacrament of the Supper . 1. It assures you of all the benefit that is to be expected from the Body and blood of Christ . 2. It puts you continually in mind that Christ died for you . 3. It strengthens and ascertains your faith , if it be received worthily . And therefore you must not neglect ( thrice in the year at the least ) to approach with all reverence to this heavenly Table . VIII . THat this Sacrament may be received worthily , you must examin your self before the receiving , Pray unto God for Faith in the receiving , and take heed of gross and premeditated sins after the receiving of this Sacrament . IX . BEfore the receiving , you must examin four things : 1. You must examin your knowledge , 1. Whether you know how you ought to Live. To this end read over the Ten Commandements . 2. Whether you know how to Believe . Read over attentively your Creed . 3. Whether you know how to Pray . Say over advisedly the Lords Prayer . Without this little knowledge ( at the least ) you are not fit to Receive . 2. You must examin your Faith , Whether you are assured in your heart , that Christ hath fully satisfied for your sins , and perfectly ( on your repentance ) reconciled you unto God , not others only , but your self also . Without this assurance ( in some measure ) you may not receive . 3. You must examin your Repentance . 1. Whether you are sorry for your sins . 2. Whether you hate sin . 3. Whether you resolve to indeavour to sin no more . Without this Repentance you cannot Receive worthily . 4. You must examin your Charity , 1. Whether you forgive all the world . 2. Whether you are free from malice and hutred . When you have examined these four points , you may receive worthily . X. NOw your faith in Christ which you have gotten in Gods Church , being thus hatched by the holy Ghost in your heart , brought forth by your hearing , cherished by your reading of the word , sealed by your Baptism , and strongly confirmed and strengthened by your part a king of the blessed Sacrament of the Supper , must be continually maintained and preserved by these two means , Prayer unto God and him only . And Good works , or holiness of life . And this is the sum of all your Notes which I recommend unto you for this time . 1. Salvation is only by such faith in Christ , as worketh by Love. 2. Faith only in Gods Church . 3. Where , by the Word read or heard , Faith is nourished . 4. By the Sacrament of Baptism assured . 5. By the Sacrament of the Supper ratified and confirmed . 6. By Prayer and Good works for ever established . A Prayer after the reading of these few Notes . O Lord God , that I may be partaker of thy Covenant of Grace , make me a believing member of thy Church , send thy Holy Spirit into my heart to beget there a confidence and full assurance of the remission of all my sins in Christ Jesus , let this assurance be still nourished with my hearing and reading of the Word , let it be sealed unto me by my Baptism , confirmed by the Sacrament of the Supper , and fully established by my serving of thee in Prayer and Good Works , to the glory of thy Name , and the endless comfort and salvation of mine own soul , through Jesus Christ our Lord. Amen . A SHORT CATECHISM CONCERNING Faith and good Works ; To be Read and Meditated upon once every Week at the least ; which may be well called , The Catechism of the Conscience . Quest . WHy hath God made me a reasonable Creature , and not ( as well he might ) of a meaner kind ? Answ . That with your whole heart , that is , with your will , and understanding , you might serve him , and love him : Which creatures only indued with reason can do . Quest . How is God principally served , and loved of me ? Answ . By your faith and good works , which God commands you in his Word . And these good works of yours are twofold , Prayer to God. Charity to men . Quest . What is Faith ? Answ . A full belief , and perswasion of your heart , ( sometimes called an Assurance ) whereby you are resolved of these three points . 1. That there is one only God , one Essence , and Three Persons . The Father , who created you . Son , who redeemed you . Holy Ghost who sanctified you . 2. That God the Son came into the world , to do all that was to be performed , and to suffer all that was to be endured by you , for your sins actual , and original ; And hereby obtained for you perfect forgiveness of all your sins , and hath bestow'd upon you his own perfect righteousness , by the means whereof you are reckon'd just , and guiltless before the throne of God , on a supposal that you repent , and are become a new creature , by bringing forth fruits meet for repentance . 3. That God hath prompted with his Holy Spirit the Pen-men of the Scriptures , to teach you all this faith , and belief , as also all the course of his worship . And that every thing contained in these Scriptures is true . Q. Why doth God so much require of me faith , and belief ? A. Because without believing in him , you cannot love , nor reverence him . As if you did not believe your father to be your father , you would not love him , or reverence him , as your father . Q. How is this Faith first wrought ? A. By your hearing of Gods word , and using those two Sacraments appointed by Christ in his Church , Baptism , and the Lords Supper : And withal , by praying continually unto God , and doing of good works . Q. How shall I know that I begin to have Faith ? A. If you find in your self these alterations : 1. If you find , that you have gotten more knowledge of God , and of Religion , and are glad thereof . 2. If you do desire more than you did , to have the Son of God to become your Saviour , and to stand betwixt you and Gods wrath for the sins you have committed against God. 3. If you take more delight than you did in Reading and hearing the Word of God. Receiving the Sacrament . 4. If when you find doubtings in your mind , you can pray unto God , to strengthen your Faith. 5. If you endeavour to abstain from fin , for fear of offending so good a God. 6. If you begin to endeavour to live godly , and righteously , because it is the Will and Commandment of God. 7. If you take more delight than you did in praying to God. 8. If you thank God privately for these his good motions . By these eight points you may soon know , whether you have true faith or not . Q. What is the infallible mark of true , and justifying Faith ? A. The effectual applying of Christ , and all his benefits to your own soul , in particular : And is then only effectual , when it worketh by love an impartial obedience to the Commandments of Christ . This application doth make a difference betwixt justifying Faith , and all other kinds of Faith , which cannot save us : As Historical Faith , which is a a bare assent . Faith of Miracles , which is a bare confidence added to assent . Temporary Faith , which is but a bare profession of the Faith for a time , embraced only for the desire of Knowledge . Credit . Profit . Q. What is the meaning of this assertion of S. Pauls , that we are justified by faith alone ? A. It is meant of a practical and working Faith ; for even as when you give your alms to a Begger , it is received by his hand alone , and yet his hand is not alone when it receives these alms , but accompanied with an arm , sinews , and arteries : Even so , when God offers unto you Christ , and his righteousness , you do receive him by Faith alone , ( as it stands in opposition to the deeds of the Law , ) and yet this Faith , which receives Christ is never alone , but still accompanied with Charity , & good Works . In a word , 1. To hold alms is proper to the hand , and not the arm : and to hold Christ , proper to Faith , & not good works . 2. You are justified by Faith alone , and yet if your Faith be alone , it cannot justifie you . Q. What is the meaning of St. James , when he saith , That we are justified by works , and not by Faith only ? A. His meaning is clearly that obedience to God's Commands , as well as Faith in his Promises , is absolutely required to our Justification . Q. What is the least , and weakest degree of Faith , that I may build upon , to keep me from despair , in case I find not all those alterations in my self , which you spake of before ? A. 1. If you desire Faith , or pray unto God , that you may desire Faith. 2. If you can pray , or desire of God , to enable you to pray . 3. If you find fault with your want of Faith , and desire sometimes of God to help this want . 4. If you dare not live indulgently in any one wilful , or deadly sin , but sincerely and earnestly strive against it . Then you are ( for all your doubting ) the child of God. RESOLVTIONS . Oppositive DIVINITY : OR ; The ordinary Objections of Papists , against them of the Reformed Churches . A DIALOGUE . Papist . Protestant . CHAP. I. Of the Church . Papist . THe Church of England is no Church . Protest . That were very strange , considering your own Writers conclude a Church to be there , where there is found 1. Doctrine of salvation , according to Scripture ; 2. the Vse of the Sacraments ; and 3. outward Discipline , or Ecclesiastical Government , although the Church-men should fall short of those Apostolical , and primitive perfections , which flourished in their predecessors . Pap. Yea , but it is not the Catholick Church mentioned in the Creed , I believe in the Catholick Church . Prot. 1. No more is the Church of Rome : For there was no Church at all in Rome , when the Creed was made by the Apostles at Hierusalem ; every Apostle making his Article , when they were to depart to plant particular Churches in Rome , England , and other places . 2. But our Church is a branch , and portion of that Catholick Church , as is also the a Greek , Armenian , Aethiopian , and Syrian as well , if not rather than the Roman Church . Pap. Peradventure these other Churches may be members of that Catholick Church , as joyned and united with us , but the union betwixt your Church , and ours hath been cut asunder above an hundred years agone , and therefore you are quite cut off from the Catholick Church . Prot. This is more than you know , or than I am bound to believe . For This union of the members of the Catholick Church is inward , not outward , and therefore discerned only by God himself : We never sundred our selves from the People , or Church of Rome , but from the Faction , or Court of Rome ; not from the sincere doctrin of that Church , but from the corruptions and innovations foisted into that Church . And therefore although we be never so hated , and excommunicated by your Priests , yet , we may be still united in internal society with your Church , if you retain those principles of Religion sound , and unaltered , in the which our forefathers died , and ( as we well ●ope ) were saved . Pap. How are you then gone from us , if you be still ●nited with us . Prot. As the Prophets went from the corrupt Churches of the Jews , and as Christ , and his Apostles from the Scribes , and Pharises , clamando , & dissentiendo , by crying out against your corruptions , and dissenting from your innovations , and this a your own men allowed us to do . Pap. I , but some of your men say , that we had no true Church of God in the West of many years before Luther's time . Prot. Their meaning is to be limited in respect of the Predominant and prevailing Faction . Your Church held ( I confess ) a saving profession of the Truthmof God , but your Church-men mingled therewith many damnable impieties . And these innovators only carrying the greatest shew of the Church , are denied by our Writers to be the true Church of God. Pap. This it is we Catholicks observe . You dare not for all your malice deny the Church of Rome to have in some sort a saving profession of the truth of God , but our Priests conclude directly that your Church hath no truth at all , and that a none can be saved in that Church . Prot. As in every Kingdom the general estate is nothing so forward , active , quick , and peremptory , as the private Factions , and yet is found at the last more wise , and staied in final resolution : So in the Catholick Church , the b Factions are ever more heady , and precipitate in their denunciations of Heaven , and Hell , than the main body thereof . Hence it cometh to pass , that although the Greek , Armenian , Ethiopian , and Syrian , and ( for the most part ) the Protestant doth censure charitably of those Laicks , who living rather in than of the Church of Rome , hold the grounds of the doctrin of Salvation , without any notorious mixtures , with the late superstitions , and impieties crept into the same ; yet doth the a Papist , b Russeist , c Anabaptist , d Familist , and e Puritan hold no Church a Church of God , but his own conventicle , and all to be damn'd , that are not of his society , and combination . Now what belief you shall afford these Boutefeux of the Catholick Church , that dispose of Heaven , and Hell , as if it were their own Fee-simple , I leave to your wisdom and common understanding . Pap. Me thinks you now put me in mind of another objection , which usually we make against the Protestants of England that they bring in too much good fellowship in Religion , and make Salvation a flower , which grows in every mans Garden . Seeing that according to their Tenets , Papist , Protestant , Anabaptist , and Familist , may every one of them by means offered in his own Church , as a portion , or fragment of the Catholick Church attain unto Salvation . Prot. If you were learned I could answer you in a word , that none of these three Sectaries considered in his own Formality , Quatalis , as he is a Papist , Anabaptist , or Familist can ever attain unto Salvation , but only as he is a Christian man , admitted by Baptism unto the visible Church , and there made partaker of Gods word , and Sacraments . For then ( although these blessed means are very much weak'ned , and obscured in their Synagogues by the malice of Sathan , and inventions of men ) yet may that holy Spirit , that a bloweth where he listeth , work in such a mans heart by these weak instruments , ( and the rather , the more the Word is faithfully preached , and the Sacraments be in those places sincerely administred ) a true faith in Christ Jesus , to bring him to salvation . So then we do not hold , that Papists , Anabaptists , and Familists , but only that some Christians , living in their congregations may ( though with great difficulty in comparison of this flourishing Church of ours , and these admirable means of Salvation tendered in the same ) by the special mercy of God , be saved , and preserved . If we be in an errour , it is safer to erre in Charity , than in Malice , and precipitancy , considering the event hereof is unknown to either of us . Pap. I , but where was your Church before this reformation began ? Prot. 1. When our Saviour Christ with-drew the people from the a leaven of the Scribes , and Pharises , to the bread , b which came down from Heaven , and to salvation by faith in his Name , was it fitting to demand of him , where his Church was before that Reformation ? 2. When these Churches of c Corinth , d Galatia , e Pergamus , and f Thiatyra , were full of abuses , if some part only upon the preaching of the Apostles had reformed themselves , and so a division had grown : would you straight waies have tax'd them of Novelty , or ask'd them where their Church had been before this reformation ? 3. When the Apostles cast off the Law of Moses , excepting only those three g or four Ceremonies : and when the primitive Church some hundred years after , cast off those Ceremonies also ( for I find them breathing of their last as it were about the times of h Justin Martyr ) had it not been a poor challenge of the Jews , or Traskists of those times , to demand , where this unceremonial Church lay hid before the reformation ? I answer then , that our Church , before this reformation began , lived together in one communion with yours , with toleration of all those abuses , which you have still retained , and we most justly rejected . Pap. I , but I hope you dare not compare in the gifts of the Spirit with Christ , his Apostles , or those worthies of the primitive Church . And therefore how presumed you to reform your selves ? Reformation , being a work fitter for a general Councel to have gone about , than for a small handful of Northern people . Prot. The Court of Rome had so gained upon the Church of Rome , that is , the Pope , and his Conclave of Cardinals had wriggled in themselves to that transcendency of power over the rest of the Clergy , and well minded laity , that it appeared both at a Constance b and Trent , there was small hope of Reformation from such a Council , where the Pope the party to be reformed , became the party reforming , and supream Judge , and president of the Reformation it self . Although poor seduced ignorant women are much carried away with the name of the Councel of Trent ; yet you will quickly find out this ridiculous absurdity . In a general Council ( as now it is held since the decay of the Empire ) the Pope is the party to be accused , yet puts up his own endictment , passeth a jury of his own vassals , and find they what they will , being to give final judgement , he will be sure to do , as his supposed predecessor taught our Saviour to do , to wit , favour himself . So as there was no hope of doing good by a General Councel , unless it were a generous and free Councel , and such a one the Pope ( you may be sure ) would never abide . And therefore one of your own writers concludes , that in such a case , several Kingdoms are to reform themselves by National Councels , which England and Denmark did put in practise . Pap. Yea , but it is too well known , it was no zeal of Reformation , but carnal respects , that moved King Henry to touch upon Religion . Prot. To you ( it seems ) it is given to know these secrets , but I see no reason we should think so . The King could not be induced to this reformation , as a means to possess himself of the Abbeies , for they were already swallowed up . Nor as a preparative for his woing ( as Saunders thinks ) because Fisher the Bishop of Rochester , who opposed his Marriage , made up the one and twentieth prelate in banishing the Pope out of this Kingdom . But without doubt , the finger of God was the cause , whatsoever was the hint , or occasion . Festus his popularity , and humour of pleasing gave S. Paul occasion to appeal to Caesar , and to visit Rome , where , and when he laid the first Stone of the Romane Church . Would you like it well a Protestant should say , that your Church was founded upon Courtship and popularity ? If any carnal respect , whetted on the King , that was but the opportunity , God only was the first mover , and prime Agent in this reformation . Pap. Nay surely , God is the God of unity , but your Church being once severed from the Roman , was presently can●l'd out , into as many factions almost , as there are Countries ; witness the Lutherans soft and rigid , the Calvinists , Puritans , Conformitans , Brownists , Anabaptists , &c. So as one may easily ghess , from what Lerna , and fenny ground this Hydra of so many heads had her first Original . Protest . This Argument sounds very bigg in a Ladies closet , and weighs much with the ignorant , and unlearned people , but with a man , but of a reasonable understanding , this seeming division is no scandal at all to our reformed Churches . What man of any reading in the Histories of the time , but knows well , that after the trumpet for this reformation had blown , the first warning by a Wicklef , b Hus , and Hierome of Prage , and then the second by c Gerson , d Peter de Aliaco , e Cardinal Cusanus , f Picus Mirandula , g Savanorola , and many others , ( of whom we read in h Guicchiardyn ) when i Luther in Germany blew the last , and that there appeared no hope of a free and indifferent Council , so as several Kingdoms were thus necessitated to provide , and take care for themselves , this worthy Act of Reformation , begining in sundry estates , by reason , partly of their divers shapes , and forms of governments , and partly , of a great disadvantage thatone part of Christendom , knew not , what another did , nor consulted with their fellows , that so they might with unanimity proceed in the same , did necessarily produce a seeming difference in the outward forms of particular Churches . But loe , the goodness , and providence of Almighty God. Although these Churches have several faces , yet have they all but one heart , there being no essential fundamental , or material difference amongst any of us of the reformed Religion , as you may easily find by reading the confessions of our several Churches . And therefore for these odious Nick-names of Lutheran , Calvinist , Huguenot , Zuinglian and the like , be more sparing of them , until you have reconcil'd your own Church-men , as your Minorits , and Dominicans about the conception of the Blessed Virgin , your Jesuits , and Dominicans about predestination , and those dependant questions : Your Sorbonists , and Jesuits about the bounding , and meeting out the Regal and Papal Authority : and you shall find more doctrinal oppositions in your own , than you can imagin ●n our Churches . But keep you at home in your ●ative Country , and look without envy or partia●ity ) upon this flourishing Church of England , and ●ame me one Kingdom in all Europe that hath continued ●ery neer this hundred years in that constancy , and ●mmutability of Doctrin or Discipline . We are ordered with that consecration , that a Archbishop b Cranmer was , we renounce the Pope by that abjuration , that Archbishop Cranmer did , we subscribe to those Articles of Religion , which Arch Bishop Cranmer in the Reformation pitch'd upon , before we can be admitted to any Ecclesiastical function . Some wild coults we have , that start , and boggle at the first , if they see but their own shadows , but by the discipline of the Church they are curb'd , and fetch'd about again , and taught in a little while to come on gently to this uniformity and subscription . So that malice it self cannot challenge the Church of England , this most glorious portion of that Catholick Church , of any fractions , or divisions in points of Doctrin . Pap. Nay , but I have often heard , that you have no Bishops or Priests at all in your Church . But that in the beginning of Q. Elizabeths reign , Lay-men in the Parliament did appoint you Bishops , who consecrated one another in a Tavern at the Nags-head in Cheapside , and that your Priests were ordered only by these Parliamentary Prelates . Prot. This tale of the Nags-head , Harding , Sanders , and Stapleton have forged out of their own Nags-heads without any grounds , or likelihood at all . And yet as easily as they came by it , put a a Minister of our Church to an infinite deal of learned pains . Who by His Majesties special commandment , did search out the ancient Records of the Arch-bishop of Canterbury ( agnized since by many Priests and Jesuits , in the Clink , and other prisons ) and out of them hath composed a learned Book , shewing the successive Consecrations of all the Bishops of England , from that first convocation that b banish'd the Pope about the year 1536 , so as any Minister looking out that Bishop , who gave him Orders , may presently ascend in a right line of Bishops to those Prelates , that lived in the Reign of Henry the eighth , before the reformation . And therefore if your own Priests be lawful , you may not quarrel with ours , differing only from yours , in their renouncing of your impieties , and superstitions . Pap. This Record you speak of is somewhat to the purpose , unless the heresie of those first Bishops did disable them for granting of lawful Consecrations , and Orders . Prot. a Heretick indeed , is a common word for us , in the mouth of every Woman , that is but a little Romaniz'd . But is it not strange how b he should be an Heretique , that saies the Creed and the Lords Prayer in that literal , and explicate sense , and meaning , that all the Fathers of the Church for the first 500 years understood the same ? Yet this is nothing to the point in hand . For first , if the Bishops in Queen Maries time were lawful , notwithstanding their being consecrated by Cranmer , and other tainted Bishops , ( as you term them ) why may not the Bishops in Queen Elizabeth , and King James his time , expect the same priviledge ? And secondly , your own a Writers confess , that Heresie ( which we suppose , but not yield these Prelates fallen unto ) cannot rase out from that Character of a Bishop , this inseparable power of consecrating , and ordering . Pap. Yet there remains an objection against your Church , that it cannot possibly be a true Church , because it is severed from the true visible head thereof the Pope of Rome . Prot. This is a stale objection , and soon answered . The Church of a Asia severed from Pope Victor in the year 200. b Athanasius , and his fellows from Faelix and Tiberius in the year 375. c Cyprian , and his Brethren , yea , and three National Councils from Pope Stephen , in the year 250. d the Bishops of Carthage Schismatized from all Popes of Rome for an hundred years together , about the year 409. lastly , e the Greek Church cut off from the Roman for 300. years , are sufficient testimonies , there may be a true Church of God , though severed , and divided from the Pope of Rome . And here in this Kingdom it was no Protestant , but Popish Bishops , that concluded in a National Synode , our King might ( if he pleased ) create a Pope of his own in his own Kingdoms , and Dominions , and yet remain a member of the Catholick Church . Pap. Well , the best is , you have been so tedious in your answers , that I have ( I thank God ) forgotten all , that you have said for your reformed Church . Prot. But I will help that quickly by summing up of all into these twelve Positions : 1. We have a Church , as having , Doctrine . Salvation . Discipline . 2. It is a portion of the Catholick Church . 3. It hath a Spiritual union of Doctrin with the untainted members of the Church of Rome . 4. And yet hath severed her self from the Church of Rome by crying against , and dissenting from her Superstitions . 5. Which some of us hold no true Church of Gods , in regard of the prevailing Faction . 6. Although we judge charitably of the Salvation of some in that Church . 7. Who notwithstanding are saved not as Papists , but as Christians . 8. And in one lump , or Communion with this Church lived ours before the Reformation . 9. Which then for want of a General , did sever her self , by a National Council , from the same . 10. Nor was it any by-respect of the Kings , but God , and the cry of that age , that caused this reformation . 11. Nor do our reformed Churches dissent amongst themselves in Doctrine , but in outward policy , and discipline only . 12. Our Bishops and Priests come by a lineal Succession from Henry the eights time , nor can a supposal of Heresie cut off this discent . CHAP. II. Of the Scriptures . Papist . DOe you then hold this Church of yours to be the ground of your Faith , and reason of your believing , so as you do therefore believe all the points of your salvation to be true , because the Church doth teach , and instruct you in the same ? Or have you any other rule , and ground of your faith ? Prot. The Authority , and good conceipt we have of Gods Church , prepareth us to believe the points of our Salvation , and serveth as an introduction to bring us to the discerning , and perfect apprehension of these Mysteries of our faith , but the Scripture only is the ground , and reason of our believing . For as the Samaritans were induced , and drawn on to believe in Christ by that talk of the woman , but having heard Christ himself , profess plainly , they believe no longer for her saying , but because they heard him speak himself : So do we begin to believe ; moved thus to do , by the good conceipt we have of the Church , but rest not in it , as the ground of our believing , but only in the infallible assurance of God's truth in the Book of Scriptures . Pap. Then God help you , if that be your last resolution . For our Church cannot erre , but your Scriptures without the help of the Church , to tell you so much , can never be ascertained unto you , to be the word of God ; and therefore what assuredness of belief can you propose your selves upon so unsetled a foundation ? Protest . The Catholick Church indeed , spread over the world , cannot erre damnably , though the Church of Rome , and all other particular Churches , may , as your own Writers confess . But the Scriptures we know to be the word of God , not because the Church , or Church-men , do tell us so much , but by the Authority of God himself , whom we do most certainly discern to speak in his word , when it is preached unto us . For if we bring pure eyes , and perfect senses , the Majesty of God forthwith , presenteth it self unto us in the Holy Scriptures , and beating down all thoughts of contradicting , or doubting things so Heavenly , forceth our hearts to yield assent , and obedience unto the same . And therefore if you doubt whether that which you read in your Bible be the Word of God , or find any reluctancy in your understanding to the Doctrin of the same , it is in vain to flie unto either Church , or Church-men , to be perswaded in this point , but down upon your knees , and pray fervently unto God for Faith , and the illumination of the Holy Ghost , which can only assure you of the truth of the Scriptures . For after we are enlightned by the Spirit , we do no longer trust either our own judgement , or the judgement of other men , or of the Church , that the Scriptures are of God , but above all certainly of humane judgement , we most certainly resolve , as if in them we saw the Majesty and Glory of God , that by the ministery of men they came unto us from Gods own most sacred mouth . Pap. But what certain ground of faith can you place on the Scriptures , seeing by the several interpretations of men and women they are turned and wrested like a nose of wax to every private design and purpose ? Do not you observe how the Catholicks , Protestants , and especially the Brownists , and Anabaptists do fit all their turns out of the Holy Scriptures ? on which of these senses , and imaginations is your faith rooted ? or peradventure , have you some odd capritchious kind of interpretation of your own apprehension to direct you in these businesses ? Prot. We Lay-folks are licensed in the Church of England to read , but not to interpret Scriptures , excepting only those passages , which contain the necessary points of our Salvation , the which passages are so plain , and easie every where , that any man , or woman of the meanest capacity ( especially if he , or she be instructed in their Catechism or grounds of Religion ) may perfectly conceive , and understand them . But for the harder and more difficult places , we leave them to be interpreted by our Church-men in their Sermons , and daily Ministery . For the ordering of which interpretations , there are ( as I have been told ) ten several helps , the which if they be followed will be sure , and unfallible guides , to boult out the true meaning of each place of Scripture . 1. An illumination of the understanding by the Holy Ghost . 2. A mind free from other thoughts , and desirous of the truth . 3. Knowledge of the Scriptures , Creeds , Catechismes , Principles , and other Axiomes of Divinity . 4. A consideration how our meaning suits with other points of Christianity . 5. The weighing of circumstances , antecedents , and consequents . 6. Knowledge of Histories , Arts , and Sciences . 7. Continual Reading , Meditating , and Praying . 8. Joint , and unjarring expositions of the Fathers . 9. Consenting decrees of Synods , and Councils . 10. Knowledge in the tongues . Because therefore Lay-men , and women , Papists , Brownists , and Anabaptists , are wanting in all , or some of these helps , they bring forth many times such lame , and prodigious interpretations . Pap. If we make the Scripture , and not the Church the rule of our Faith , how shall we believe , the Creed , the Trinity , the Sacraments , the unity of Essence , the Three Persons in the Deity , &c. words never read in the Bible , and yet necessarily to be apprehended of us upon pain of damnation ? Prot. I say that all these things are set down in Scriptures , either in so many syllables , or at leastwise by necessary inferences , and deductions . And we do not therefore believe them because they are only taught by the Church , but because they are rooted and grounded in the Holy Scriptures , the only stay and pillar of our affiance . To sum up therefore all this Chapter . 1. The Church doth prepare us , but the Scripture only doth force us to believe . 2. The whole Church cannot , any part thereof may erre damnably . 3. We are taught the Scriptures to be the Word of God by the Holy Ghost , moving in our hearts , and not by the Church sounding in our ears . 4. Lay-men are to read , not to interpret Scriptures . 5. The miss of some rules causeth wrong expositions of Scriptures . 6. All things necessary to be believed are either found in , or collected and inferred from the Scriptures . CHAP. III. Of Iustification . Papist . HOw then do you learn out of the Scriptures , that you are to be justified , and saved before God ? Prot. I am to be justified before God , by an Act single in it self , but double in our apprehension , which is , by Gods not imputing unto me my sins , and the same Gods imputing unto me Christs righteousness , and withall by his creating of faith in my heart by the Holy Ghost , ( I mean an operative , a lively , a working Faith , ) to assure my Soul that God , for the Active and Passive obedience of Christ Jesus , hath accomplished those two former Acts , of not imputing my Sin , and of imputing unto me Christs Righteousness . Pa. A very easie , no doubt , and reasonable Religion , which you have learned out of the Scriptures . Here is no burthen left for your own back , you cast all upon Christ's shoulders by the means of these two fine words , Not imputing , and imputing , and a third swimming notion of your own conceipt ( which any man may have with a little imagining ) termed by you faith , it would be known therefore , where your Church hath found out these words of Art , in the Holy Scriptures . Prot. We do in all humility confess , that the globe of our sins , and the World of that righteousness , which is to appear in the presence of Gods Justice , is too massie for us to sustain , that are but dust and ashes , and subportable only by that Atlas , Christ Jesus , upon whose shoulders , not our conceits , but the goodness of God hath plac'd and pressed them . But that these words imputing , and not imputing , are such Greek unto you , I do impute it to your not reading of Scriptures , and taking up your Religion by trust , and credit from such Fripperers , and Brokers , as by lending your souls , a false opinion of Merits and good works , do dive into your purses , and eat up your estates , by way of interest . Not to trouble you ( as I might ) with a thousand places , ask David , whether not imputing of sin , and S. Paul , whether the imputing of Christs righteousness doth not make us blessed , and justified . For the words , use your own eyes , and inspection . And for the meaning , I refer you to a S. Augustin upon the one , and b St. Ambrose his commentary upon the other passage . Now that you fondly imagin , that Faith , this Heavenly hand , that reacheth at this double Act , and applies it to our own Souls , is such an apprehension , as you may command , when you please out of your own phantasie , it is such a poor opinion , that no Soul , warmed with the least touch or feeling of religion , but contemns with a most holy scorn , and reproach . I tell you , ( and if you once have it , your conscience will tell you no less ) this Faith is the richest jewel in Gods cabinet , and can never be compas'd by any sole endeavour of ours , until the Holy Ghost comes down from Heaven to set , and enchase it in our hearts with his own fingers as it were . And being once obtained , it new molds , and fashions the whole nature of man , so as the understanding becomes more enlightned to know God , the will to obey God , the affections , to love God , and our brethren . Nor can it be preserved ( to the comfort of our conscience ) without daily praying , meditating , doing good works , reading the Scriptures , hearing good Sermons , and perusing of devout , and Godly Treatises . My belief therefore is this : God not imputing sin and imputing righteousness , is the worker ; The Merits of Christ , the procurer ; Faith wrought by the Holy Ghost , the instrument , or applier ; good works , or my inherent righteousness ( poor as it i ) is partly a concause , or a necessary condition , and partly an effect of my Justification . For Faith it self does sanctifie in part , and thereupon it is God that justifies . Pap. I have heard some of your side , rail against the very name of inherent righteousness , which you seem now to acknowledge , and embrace . Do Protestants therefore challenge any other righteousness , besides that of Christ's , which is imputed ? Prot. They do acknowledge a Sanctification , or inherent righteousness , in the same sense as the ancient . Fathers took the Word , but not as Jesuits of late mistake it . We have righteousness inherent , or subsisting in us , according to which we shall be judged , but not according to which we shall be juctified though we cannot be justified in the whole , unless in some measure ( such as God in Christ accepts ) we be sanctified first . Which yet we cannot be of our selves , but by Gods free Grace . We cannot therefore plead Merits ( as you of Rome are wont to do ) at the Throne of God. For Faith it self cannot justifie , although without it we cannot be justified . That indeed is a Condition , but God in Christ is the sole Author of our Justification , because by him and by him alone , our sins are not imputed to us . You make your righteousness to go before as the cause ; we ours , to come after , as the effect of justification . Pap. But have you any use of your Free-will in either righteousness ; I mean that imputed , or this inherent ? Or are you ( as some relate your opinions ) meerly suffering , and passive , like so many stocks and stones , casting not so much as a sigh , grone , or short wish , towards this great work of your conversion ? Prot. In our first conversion to be righteous , we are not like so many Niobes , or images of marble , which move not at all , but as they are , in the whole lump , carted , and transported ; Our understandings not affording themselves the least glymps of knowledge , nor our wills , the least shew of inclination unto this Act ; but being quickened , & enlivened by the engines of Grace , and motions of the Holy Ghost in our souls , and consciences , our understandings , wills , and affections do cooperate , and run along , with the Grace of God in all our works of piety and devotion . The points therefore of this Chapter are these : 1. Justification consists , in Gods not imputing of Sin , and in his imputing of Christs righteousness unto us . 2. It is not our conceipt , but the justice , and mercy of God , which layes this load on our Saviour Christ . 3. Whosoever is acquainted with the Scripture , cannot be unacquainted with imputed righteousness . 4. Imputed righteousness is soon appprehended , but infused Faith must be first obtained . 5. We have an inherent righteousness in part , which is the Condition of our Justification . 6. Grace alone works our justification ; grace , and we together ( but we in the second place ) our Sanctification . CHAP. IV. Of Saints , Souls of the Dead , and those dependant Questions . Pap. WE are scandalized likewise at your Church , because you give no more reverence to the Saints than you do , neither praying unto them , nor adoring their images , nor giving them any set imployment above in Heaven , or the least care of us here on earth . Which smells very much of the Heresies of the a Cainans , and Eunomians condemned so many years agone in the Christian Church . Prot. What employment the Saints have in Heaven , besides the contemplation of God face to face , b we know not , nor do c we deny their praying for us . Upon earth they receive in our Church , all that honour bespoken for them in the primitive Church . We keep duely the memorials of the Blessed Virgin , and the twelve Apostles , and a yearly panegyrical commemoration of all the Martyrs , and Saint of God : respecting them as our a fellowes and friends , though not as our b Tutelar gods , and young little Saviours . We admire their lives , and as we do not furiously deface , so do we not adore their Images . Because c S. Augustin would fain know , where that Christian may be found , that prayeth , or adoreth , beholding an Image . d We rear them no Temples , as to Gods , but trophees only of praise , as to deserving men . e S. Paul himself did all this , and he did no more . We dignifie them as Saints by celebration , we dare not deifie them , as Gods , by invocation . Your a own men confess , there is for this praying to Saints neither precept nor example : in all the Bible . And b Origen made but a question , c S. Basil an If , d Gregory Nazianzene a thinking , or an opinion only of this , which you make an Article of Faith. We are commanded to call upon e God , upon him f only , for he is our g King of old , and we are stark mad if we think to better our selves by changing of Masters . Pap. I , but how will you answer Antiquity ? For I have been told , that there are found in the writings of the Ancient Fathers , prayers made to many of the Saints and Holy men departed . Prot. If you please to observe them well , you shall find , they are no Orisons , but Orations . A certain kind of passionate , and rhetorical exclamations made unto the dead , concerning some notable events happened unto the Church in general , or the parties themselves in particular . This is easily believed of them , who use to read the Greek Fathers , which are full of such ejaculations in their affectionate Discourses . And that their passages are no Prayers , this is an argument . a Because there is not any of all these Fathers , when they treat of Prayer , ( as it is their usual theam ) of set purpose , and handle all the objects , and kinds thereof , that ever mention one syllable of this prayer to Saints . This is an answer will never be taken away by any of your side . Now if your Priests took an hint hereby , to erect Masses for the b dead , I hope you know they loose nothing by the bargain . Pap. You likewise contemn , and deride the Reliques of the Saints , which are shewed , preserved , and adored in our Churches . Prot. We are so far from contemning any thing in this kind , that did we know them to be true reliques , and no impostures , we should honour them more than you do , to wit , a with an honourable , and Christian burial . We hear indeed that there were of old ( b ) some Christians that attributed too much to the reliques of the Martyrs , but we hear from the same Father , a The better sort of Christians did not so . And we hold it very idle to b propose for our imitation any other , than the best , and most absolute pattern . Pap. You do also speak basely of the blessed Virgin , and compare her to your own Wives , and such baggages . Prot. A rayling Frenchman doth charge Melancthon with such a comparison , but that Book or passage he cites , is not to be found among the works of that most learned and modest writer : However , our Church hath never a Saint Ruffyn ( as yours hath ) to heal all frenzies , and madnesses , and we count no better of those desperate speeches , that any one shall vomit against the glorious Virgin . Yet I think your men abuse her far more , a one calling her a Goddess , another b the Goddess of the sea , which is the title of Venus . In very deed you all abuse her . For c as one well observes , when you say your Ave Maries , you pray for her . But we hold , as to pray for her to be most d injurious , so to pray to her to be e most unlawful and superstitious . Pap. Also you never use to pray for the dead , although the Ancients did so . Prot. We dare not indeed . For if they be in Heaven , a we shall wrong them ; if in hell , we cannot help them ; and Purgatory , ( b ) your own men confess , was never heard of amongst the Ancients . Now for those prayers for the dead in the old Liturgies , they were conceived ( if you mark them ) for men dying , and passing , not dead already , and so they are still used in the Church of England , and most diligently , and devoutly in the Collegiate Church of Westminster . But to stretch , and extend these Collects to men stone-dead , and past their particular judgements was a pretty project of the Monks and Fryars , and they were very well pay'd for their wit , and invention , as you shall find , when you shall have occasion to purchase a Mass for any of your kindred departed . Pap. Nay say you nothing of the Mass , for out of malice , and derogation from the Sacrifice therein offered , you have bred in the people such a slight opinion of the Blessed Sacrament , as they make of it but a bare sign , or a token , or a figure , or I cannnot tell what : And dare not conceive Christ to be there , for fear of imprisonment , or the high Commission . Prot. We do indeed acknowledge no oblation in the Blessed Sacrament , but a lively commemoration of that oblation of Christ , which he offered upon the Cross for our redemption . Nor any Sacrifice at all , but that Sacrifice of Collects , Prayers , and Thanksgiving , which the Church poures out unto God at the receiving of the Sacrament . And these commemorations , and Collects , are the reason , why the Supper of the Lord , was termed by the Ancients , a Sacrifice , an Oblation , the Eucharist , the Hoast , &c. But the reverence due to this great Sacrament is as observable , as the manner of Christs presence therein is unexpressible . The names of a figure , a signe , a type , and the like , we keep to expound the words only , but not as though they were keys to open , and unfold the manner of the mystery . The speech is to be expounded figuratively , because This , and Christs body ( before the pronounciation of the last syllable of the words ) are disparats and of a contrary nature . But Christ is present there , for the matter a substantially , b truly , c really , nay most truly , d and most really , and more truly , and more really , than the Bread and the Wine , but for the manner ineffably , and unexpressably . And this is that Calvinistical doctrin you so much cavil at , and deride . 1. We honour the Saints with Ecclesiastical observation , but not with a Spiritual adoration . 2. The Ancient Fathers made Orations , but no Orisons unto them . 3. The blessed Virgin is more abused by Papists who make her To give suck to a Priest . Vincent Spec. hist . l. 7. 84. Mend Thomas a Beckets old hose . Cantib . l. 2. c. 29. 12. Heal a scab'd Head. Caes . l. 7. c. 25. Clip a Monk. Id. l. 7. c. 51. Kiss another . Id. l. 7. c. 33. Sing to a third . Id. l 7. c. 22. Lie between Man and Wife . Vincent . l. 7. c. 8. Supply a Nuns place that was gone to a Bawdy House . Caesar . lib. 7. cap. 35. Bring an Abbesse to Bed gotten with Child by her Serving-man . Vincent . Spec. hist . lib. 7. cap. 87. 4. We are ready to bury , but not to adore reliques . 5. We pray for men departing , as the Fathers did , not for the departed as the Fryars did . 6. Christ is the Sacrament really for the matter , ineffably for the manner . CHAP. V. Some idle personal exceptions . Prot. HAve you any other points of our Religion that you stumble at ? Pap. These are the main points of your Religion questioned . But some aspersions more are cast upon the persons of your Ministers . As that they lie wilfully , and against their knowledge in points of Divinity , and are thus zealous in the cause , out of a desire only to preserve their great estates in the Church ; whereas our Priests have no other worldly comfort , but the goodness of their cause , and the testimonies of their consciences . Prot. Let your common discretion be your judge in this case , whether we , that ground our doctrins upon the Word of God , interpreted by those ten rules I formerly set down , or these men , that put all to the determination of the Church , that is , to their own proper phantasies , and the gross exposition of an unlearned Pope , are most likely to gull the World , with crotchets , and Chimaeras . Besides , you know how full this Kingdom is of men well read , as in all sciences , so especially in Divinity . You know ( and yet none knowes it so well , as they that best know him ) the profound learning and deep apprehension of the King himself , as having perfectly digested , the very body and bulk of all sacred Knowledge . And is this a stage for ignorance & imposture to play their parts on ? Or doth this learned Monarch , the Lord of three Kingdoms , woed and sought unto by all the Catholick Princes , palliate his Religion , in hope of a Bishoprick ? These are poor and toothless aspersions . Then for our Ecclesiastical Estates , they are so par'de and pol'de with duties , and impositions ( all which had their Original from the Court of Rome ) that the time of the charge of breeding up a Minister , would raise him a better means than he hath in the Church in any other Trade or Traffick whatsoever . The King is gracious to his servants of all professions . But a Country Minister cannot inne for the harvest of a whole year , what a Jesuit can get in an hours confession . Lastly , concerning these professors of poverty the Priests , and the Jesuits , it is too well known they want no maintenance . What by traducing our Nation abroad , and seducing our people at home , their bones are full of marrow , and their eyes swell with fatness ; and what the Statute hath taken from us , cogging , and cheating hath drawn upon them ; I mean the privy Tithes , and Benevolences of the Kingdom . But to choke this Objection in one word . That our means is no cause to keep us in this profession , witness our Brethren in France and elsewhere , who without the same means , teach & preach the selfe same doctrin . Pap. They also inform us that your Ministers have neither learning , nor honesty . Prot. It is true indeed , they teach their Novices , that the greatest Doctor in our Church , doth not understand the common grounds of Divinity , and must of * necessity be put to his A B C again . But common reason can inform you , whether this be true or not . Again , they are only the base fugitives , and discontented runnagates of our own Nation , that spread these rumours , who think their Countrey-men the grossest fools in Christendome , that they dare thus amuse them , and lead them by the nose , with such impossible assertions . And therefore I will give you a touch here how other Papists have ingeniously acknowledged the learning , and piety of many Protestants . Pope Pius commended Hus for learning , and purity of life ; Alphonsus de Castro Oecolampadius for all kind of knowledge , and the tongues especially , Rhenanus also Conradus Pellican as a man of a wonderful sanctity , and erudition ; Andradius likewise Chemnitius for a man of a sharp wit , and great judgement ; Costerus all the Protestants for their civil behaviour , their Alms , their building of Hospitals , and forbearing from reviling , and swearing ; Gretzer himself , our ordinary writers to be ( for the most part ) of great learning , and judgement , Stephen Paschier held Calvin worthy ( set his opinions aside ) to be compared for zeal and learning to the chief Doctors of the Catholick Church . a Erasmus held Luther of that integrity of life , that his very enemies had nothing to cast in his dish ; b Lindanus acknowledged Melancthon to be adorned with all kind of learning . In a word , your Writers themselves did so applaud the persons of their adversaries for learning , and piety , that c Pope Clement the 8. was fain to command all your Controversie-writers to be reviewed , and these graces , and praises bestowed on our men , to be blotted out , and Expunged . And therefore when you next hear a Jesuit in this theme , think upon these true relations , and withall laugh at him , and pray for him . Pap. Sir , I have received some satisfaction , that matters are not so far out of square in the Church of England , as I have been informed . But yet my conscience will not serve me , to come to your congregations , because there are ( beside these trivial ) many other points of doctrine never heard of amongst Protestants , which be in very deed the Caballas , and mysteries of the Roman-Catholick Religion . You have been very tedious in your answers and declarations , I pray you therefore bestow the last Chapter upon me , to shew the reasons , why so many Ladies , and good Souls refuse to conform themselves to the Church of England . Prot. With all my heart , I will therefore end my speach with the summing up this fifth Chapter , and leave the event to God , and your Conscience . 1. The Means of our Church-men are not so great , as to make them maintain a false Religion , but their Religion is so true as it makes them contented with any means . 2. Yet in other Countreys , where no hope of preferment appears , there appears an equal zeal of our Religion . 3. Our Church-men are commended for their lives , and Learning , by the pens of their prime Adversaries . CHAP. VI. Reasons of refusal to leave the Romish Religion , collected out of printed Authors . Pap. I Cannot leave my Religion . I. Reason . Because , we must simply believe the Church of Rome , whether it teach true , or false . Stapl. Antidot . in Evang. Luc. 10. 16. pag. 528. And if the Pope believe there is no life to come , we must believe it as an Article of our Faith. Busgradus . And we must not hear Protestant Preachers , though they preach the Truth . Rhem. vpon Tit. 3. 10. And for your Scripture , we little weigh it . For the word of God , if it be not expounded , as the Church of Rome will have it , is the word of the Devil . Hosius de expresso verbo Dei. II. Reason . You rely too much upon the Gospel , and S. Paul's Epistles in your Religion , whereas , the Gospel is but a fable of Christ , as Pope Leo the tenth tells us . Apol. of H. Stephen . fol. 358. Smeton . contra Hamilton . pag. 104. And the Pope can dispense against the New Testament , Panormit . extra de divortiis . And he may check , when he pleases the Epistles of St. Paul. Carolus Ruinus Consil . 109. num . 1. volum . 5. And controul any thing avouched by all the Apostles . Rota in decis . 1. num . 3. in noviss . Anton. Maria in addit . ad decis . Rotae nov . de Big . n. 10. And there is an eternal Gospel , to wit , that of the Holy Ghost , which puts down Christs . Cirellus a Carmelite set it forth . III. Reason . You attribute all your Salvation to Faith in Christ alone . Whereas , He is the Saviour of men only , but of no women . Dial. of Dives and Pauper , compl . 6. cited by Rogers upon the Artic . and Prostellus in Jesuits Catech. l. 1. cap. 10. For Women are saved by S. Clare . Som. in Morn . de eccles . cap. 9. Mother Jane Postellus in Jesuits Catech lib. 8. cap. 10. Nay to spreak properly , S. Francis hath redeemed as many , as are saved since his daies . Conformit . of S. Fran. And the blood of S. Thomas a Becket . Hor. Beat. Virg. And sometimes one man , by his Satisfactions , redeems another . Test . Rhem. in Rom. 8. 17. IV. Reason . In your Church there is but one way to remission of sins , which you call Faith in Christ ; but we have many . For we put away Our Veniuls , with a little Holy water , Test . Rhem. in Rom. 8. 17. Mortals , by 1. Merits of the B. Virgin , Hor. B. Virg. 2. The Blood of Becket , ib. 3. Agnos Dei , or Holy Lambs , Cerem . l. 1. t. 7. 4. Little parcels of the Gospel , Breviar . 5. Becoming Fransciscans , confor . l. 1. sol . 101. 6. A Bishops pardon for 40 dayes , a Cardinals for a 100 daies , and the Popes for ever . Taxa Camaer . apud Esp . in 1. ad Tim. V. Reason . You stand too precisely upon your Sacraments , and require a true Faith , in the partaker . Whereas with us , to become a Monk , or a Nun , is as good as the Sacrament of Baptism . Aquin. de Ingres . relig . l. 2. c. 21. And the very true , and real Body of Christ may be devoured of Dogs , Hogs , Cats , and Rats . Alex. Hales , part 4. q. 45. Thom. parte 3. q. 8. art . 3. VI. Reason . Then for your Ministers , every one is allowed to have his wife ; or else enforced to live chastly , whereas with us , the Pope himself cannot dispense with a Priest to marry , no more than he can priviledge him to take a purse . Turianus found fault withal by Cassan . Consult . art . 23. But whoredom is allowed all the year long . See Sparkes's discovery , pag. 13. & constitut . Othen . de concubit . cleric . removend . And another sin for June , July , August , which you must not know of . Allowed for this time by Sixtus Quartus to all the family of the Cardinal of S. Lucie , vessel . Grovingens . tract . de indulgent . citat . à Jacob. Laurent . Jesuit . lib. pag. 196. vide Jo. Wolfii lection . memorab . centen . 15. pag. 836. For indeed the wickedness of the Church-men is a prime Argument of the worthiness of the Roman Church . Bellar. l. 4. de Rom. Pont. cap. 14. artic . 28. And the Pope can make that righteous , which is unrighteous . l. 1. Decretal . Greg. tit . 7. c. 5. And yet can no man say unto him , Sir , why do you so ? In extrav . tom . 22. titul . 5. c. ad Apostolatus . VII , and last Reason . You in the Church of England have cast off the Bishop of Rome , whereas the Bishop of Rome is a God. Dist . 96. c. Satis evidentur . & Panorm . cap. Quanto Abbas . FINIS . Notes, typically marginal, from the original text Notes for div A66403-e240 Psal . 130. 6. Psal . 143. 8. S. Greg. Homil . 33. in Iob. Georg. Cassander Pres. Eccles . Vives . Greg. Hom. 7. in Ezech. Aug. Serm. 86. de verbis Domini . Aug. Serm. 82. Carolus Paschalius . Carolus Paschal . Carolus Paschal Jo. Pici Mirandulae Doct. Salutif . Bern. Bonavent . Dionis . Carthus . Carolies Paschal . Vives . G. Cass . Vives . Vives . The practice of King Charles the First . Vives . Vives . G. Cass . August . Meditat. G. Cass . G. Cass . G Cass . Notes for div A66403-e6670 Jam. 2. 20 , 21 , 26. Notes for div A66403-e7740 Georg. Cassan . consult . titul . de Ecclesia . Russin . in Symb. August . Ser. 115. Id. Serm. 181. de Tempore . a Theoriani collo Damianus à Gots . Onuphrius in vita Julii . Cassand . cons . Page 930. meerly spiritual consisting in Faith , Hope , Charity , true Doctrin , &c. Institut . of a Christian . fol. 19. Cassand . ibid. a Cas consult . pag. 929 Gerson de potestaie Ecclesix . a Barclajus paraenes . lib. 1. gag . 7. b Can. loc . theol . l. 4. c. 1. Lindan panopl. l. 4. c. 7. a Quodlibets pag. 342. b Russic . com . c. 25. p. 103. c Sle. Hist . l. 5. d Allens confes . e Protest . p. 16. a John 3. 8. a Mat. 16. 12. b Joh. 6. 35. c 1. Cor. 5. 1. d Gal. 3. 1. e Rev. 2. 12. f Rev. 2. 18. g Acts 15. 29. h Anno Dom. 140. Dialog . qui inscribitur Tryphon . Luther . in epist ad Galat. in praefat . distinctio amissa in Comitiis Augustanis ab ipsis Germanis Principibus . Scultet . annal . decad . 1. p. 43. a In the year 1415. b In the year 1546. Matt. 16. 22. See the History of the Council of Trent . Gerson . de concil . ●●…ius obed . 31. Hen. 8. Instructions of a Christian in the Preface . Act. 23. 1. a In the year 1375. b In the year 1410. c De signis ruin . eccl . d 1411. e Bucholcer Anno 1517. f In Theor. g Phil. Comin . l. 3. h Guic. hist . l. 4. i In the year 1512. a Sand. de schis Ang. lib. 3. b 32. of Henry 8. In the Year 1552. Sander . de Scism . lib. 3. Harding against Jewell . a M. Mason Arch-deacon of Suff. b Institut . of a Christian . fol. 19. a S. Basil . Nazianz. S. Ambros . S. Hierom. S. Austin . were in their times called Heretiques . Lind in panopl. lib. 4. cap. 7. b Institut of a Christian fol. 18. a Dominic à Soto . in 4. Sent. d. 25. Biel. in 4. d. 25. q. 1. Con. 4. Capreol . in 4. d. 25. q. 1. art . 3. &c. a Euseb . l. 5. c. 23. Eras . epist . in Agrippa de vanit . c. 59. b Baron . tom . 3. ad ann . 375. c Euseb . l. 7. c. 2 , 3 , 4. Cassan . consult . art . 7. d Bellar. de Ro. Pont. l. 2. c. 25. & 46. Lindan Panopl l. 7. c. 89. Possevinus in Apparat . titul . Carthage . e Bellar. de Ro. Pont. l. 2. c. 31. Idem de Matri . c. 15. art . 2. Institut . of a Christian , set sorth Anno. 1537. by Authority . August . contra Epist . fundam c. 5. John 4. 29. John 4. 42. Wald. doct . fid . l. 2. art . 2. & . 27. Calv. Instit . l. 1. c. 7. d. 4. Calvin . instit . l. 1. c. 7. d. 7. Do all Interpret ? 1. Cor. 12. 30. Staplet . cont . 6. q. 7. exp . si art . Observed out of Dr. Field , Mr. Hooker , Chemnitius , and Trelcatius . Verba Lutheri ep . ad Hen. 8. tom . 2. ep . p. 290 Psal . 3● . 1. Rom. 4. ●5 . a August . tom . in Psal . 31. b Amb. in . cp . ad Rom. c. 8. Ephes . 2. 8. Rom. 8. 33. a Epiphau . b Hugo de S. V. l. 2. de Sacram. c. 11. Altis . l. 3. c Cassan . in consult . art . 21. a August . con● Faust . l. 20. c. 2. b Jovius hist . lib. 24. c August . in Psal . 113. d Idem de civit . Dei. lib. 22. cap. 10. e Epi. ad Heb. cap. 11. a Eckius in his Enchirid. b Orig. l. 2. in Epist . ad Rom. c Basil , cited by the Bishop of Lincoln . d Naz. Orat. 1 in Julian . & orat . in Gorgon . e Psa . 50. 15. f Mat. 4. 10. g Psa . 74. 12. a Eliens . resp . ad apolog . pag. 44. b Vide Epist . Vratistaviens . apud Scultetum , Annal. decad . 1. p. 150. a 1 K. James preface monit . ( a ) August . do moribus Ecclesiae . a August . de civit . Dei , l. 8. cap. 27. b Plin. Sect. l. 4. ep . 8. Florim . Remon . en son Histoir ex Hom. Mel. in evang . de Incarnat . Rogers in art . ●2 . a Leo 10. ep . ad Bemb . 17. b Rosa . Mar. c Polan . synt . l. 3. c. 24. d Aug. ser . 17. de verb. Ap. e Epiph. l. 3. advers . haeres . a P. Lom . 4. sent . dist . 45. Roffens . cont . art . Luther . art . 18. Cassand . prec . eccles . Vide epist . Vratislau . apud Scultet . Annal. dec . 1. pa. 152. See Common Prayer Book . Schoolmen is 4. sent . a Aug. conf . à apud Cassan . consult . art . 10. b Calvin . in 1 Cor. 11. 21. c Melan. in ep . ad Palat. & Granguellam . d Fortunatus Calvinista apud Greg. de Valent. l. 1. de praesen . christi in Euchar. c. 7. dist . Istius . Britanno Remanus pag 19. Aeneas Sylvius de orig . Bohem . c. 35. Alph. lib. 2. advers . haeres . tit . Ador. haer . 2. In annot . in Tertul. coron . Militis . Indefens . conc . Trid. l. 1. p. 41 Enchirid. c. 2. p. 101. De prohib . l. 2. c. 13. Recherches de la Fraunce , pa , 910 , & 511. a Lib. 11. epist 11. Epist . b Lindan . l. 3. Strom. cap. 33. c Index expur . distinct . 2. Blasph . Blasph : Blasph . Abomination Blasph . 
A47293	----	Death made comfortable, or, The way to dye well consisting of directions for an holy and an happy death : together with an office for the sick and for certain kinds of bodily illness, and for dying persons, and proper prayers upon the death of friends / by John Kettlewell ... Kettlewell, John, 1653-1695. 1695 Approx. 365 KB of XML-encoded text transcribed from 180 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A47293 Wing K363 ESTC R39321 18367955 ocm 18367955 107394 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47293) Transcribed from: (Early English Books Online ; image set 107394) Images scanned from microfilm: (Early English books, 1641-1700 ; 1637:7) Death made comfortable, or, The way to dye well consisting of directions for an holy and an happy death : together with an office for the sick and for certain kinds of bodily illness, and for dying persons, and proper prayers upon the death of friends / by John Kettlewell ... Kettlewell, John, 1653-1695. [2], xi, [1], 330, [14] p. Printed for Robert Kettlewell, and are to be sold by Sam. Keble ..., London : MDCXCV [1695] Errata: p. [8] at end. Advertisements: p. [9]-[14] at end. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional literature. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Jonathan Blaney Sampled and proofread 2004-06 Jonathan Blaney Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion DEATH MADE Comfortable : OR The Way to Dye Well : Consisting of Directions for an Holy and an Happy Death . Together with An Office for the Sick : and for certain kinds of bodily illness : And for dying Persons . And proper Prayers upon the Death of Friends . By IOHN KETTLEWELL , a Presbyter of the Church of England . LONDON , Printed for Robert Kettlewell : And are to be sold by Sam. Keble , at the Turks . head over against Fetter-Lane in Fleet-street . MDCXCV . THE PREFACE . EVery Person , who comes into this World under the Guilt of Sin , is a Debtor to Death . And this Debt sooner or later all must pay ; even they , who fence themselves about with the strongest Armies , or heap up Riches as if they were always to possess them , or whose daily Business it is to drown all Thoughts of Death in the Noise of Mirth and Pleasures . In the midst of all their Care and Labour to avoid him , Death will surely meet them , and spoil all their Glory and Iollity ; and that commonly when they least expect him . And then he makes them see their own Vanity , and the Vanity of all earthly things , which nothing else could teach them to consider of . For he shews us the Shame of our Bodies , and makes the Pride of Human Greatness to become an easie Conquest and inglorious Prey for Worms , and brings all earthly Hopes and Projects to end and hide themselves in Dust. This is a thing , which all Men know , and all Men fear . And they who study most , to keep the Thoughts of Death far from them , do yet certainly know that it will come . And happy then is he , whose Mind is so well prepared and ●ortified , that it can neither fright nor hurt him ; who has disarmed this † King of Terrors , and made this great Enemy of Nature to become a Friend . All this , Religion will do , if we will make a right use of it . For * the sting of death is sin , and true Repentance takes that out . And if we take care , that our Life contain nothing terrifying , our Death need not . And the compleatest Victory over Death is Eternal Life , and the same Repentance secures us thereof . And Trust in God fortifies us against Fear , and Patience makes our Pains lighter . So that whilst by true Devotion we are spending our selves in these Exercises , we are dressing our Souls in Armour , which will not only sustain the Shock of Death , but conquer it with all its Strength and Terror . And the business of these Papers , is to furnish out thoughts for all those who are willing and d●sirous to use the same , whereby all this may be done . And whereby we may receive Sickness , and meet . Death , so as at the same time to have enough under them to support and comfort us , and in the end to be made better by both . And all this I treat of , not as a man who is preaching to men at ease , who must be diverted and entertained with nice inquiries , and fine discourses and speculations about Death . But as one who is called to sick and dying Persons , who desire to be helped and directed in things of use , and told those matters which are fit , to support and ease their weary Souls , and to dress them in such habits , as are the best defence both against the sting and terror of their approaching Enemy . I have first , according to the best of my skill , given them directions what to do , and wherein to spend their care , thro , all the steps and progress of their sickness , from its first seisure to their departure . I show them what will render their sick-bed carriage rewardable , and its Sorrows ●olerable and comfortable . How they are like to be most easie to themselves , and may most profitably chuse or improve the Company , and employ and receive the services , and kind Offices of others . What they are to do , that they may dye well , and be happy and full of Comfort in their Death and after it ; and how it is fit for them to part with all men , and take a decent and a Christian leave of this World. And in regard Devotion is the chief work , and the best support of sick and dying Persons , to these directions , I have added Offices of Devotion . In these , I have made collections of select and proper Scriptures , upon the several duties and necessities of sick or dying Persons , which I have ranged and put in order the best I can , for their comfort and instruction . And these they may resort to , as a Storehouse of Divine Sentences , fit to direct their practice in the virtues , and to cheer and revive their Spirits under all the sorrows of their Affliction . How forceable are right words , says Job under the bitterness of his sorrows . Job 6. 25. And heaviness in the heart of man maketh it stoop : but a good word maketh it glad , says Solomon Prov. 12. 25. But the good words which God himself speaks to us , do leave a much stronger impression , and give more ease , and do more revive and make glad the Heart , than any others . And after these collections of Scriptures , I have furnished them with variety of fit and proper Prayers , upon their several Duties , or Needs , in that condition . And as I was able , I have stored those Prayers with such proper thoughts and considerations , as may serve at once , both to express and put up to God the several bounden duties and tempers required of us , and also to ingenerate and increase the same in our own minds . And to these for sick and dying Persons , I have annexed like Devotional helps , for Women with Child , or in Child Birth , and for some other cases of Bodily distempers and Calamities . And to conclude all , I have added Devotions on the Death of Friends , and made particular Prayers for those cases which usually are most affecting , and provided them with such considerations , as seem to me to be most proper and of greatest force to support and comfort us , under such mortifying and afflictive losses . And in all these Prayers , I have taken care to be as instructive as I can , in the several States and Cases they refer to , that we may see what our work and wants are under them , and know what we have to mind and do therein , better than we knew before . And so likewise in the several duties , which the Prayers are made upon . For I have endeavoured therein , especially in the Prayers about Trust in God , and about Patience ( which are the virtues most tryed on sick-beds , and indeed of most general use thro the whole course of our lives ) to set off the several Acts , wherein we are to exercise and show forth those Graces ; and the most proper and important helps and considerations , whereby we are like to be most quickened , and best assisted in our performance of them . And therefore when any are desirous to encrease knowledge , and improve their understandings therein , they may read the Prayers , or have them read to them , tho not in way of Devotion , but as Discourses upon them . And these Offices for sick or dying Persons , should not be neglected or thrown aside by men in Health , as if they were a Study and Employment only for sick-beds . For living men must think of Death , and prepare for it , as well as dying : and if whilst health and strength lasts , we throw these Thoughts and Preparations by , when it comes it will be like to find us unready . And then we can neither dye comfortably , nor safely . For when once the Bridegroom is come , as our Saviour tells us † in the Parable of the wise and foolish Virgins , * they that are ready go in with him to the Marriage . And if any want † Oyle in their Lamps , and need to seek it , when they should go out to meet him , he will enter without them , and then the door is shut , and will not be opened again for them . If they are ready with Oyle in their Lamps , when * the Cry of the Bridegroom comes they may fall to trim them : but they must not have their Oyle to seek , or the virtues of a death-bed to learn , when they are called forth to show and take comfort in them . Besides , Repentance , and Reconciliation , and satisfaction for injuries , and settling ones worldly affairs , are a work most fit and proper for the best days of life . And resignation , and trust in God , and patience , and thankfulness , ( the great virtues and employment of sick-beds ) are all Duties as necessary and acceptable in Health , as they are in sickness . Death it self , is but the last Act , and end of Life . And those spiritual exercises , which make us at last to dye well and happyly , are but the last Acts of those Duties , which had made us live well and Holily before . Defer not therefore , as the wise Son of Syrach says , untill Death to be justified . But humble thy self before thou be sick , and in the time of sins shew Repentance . Before Judgment examine thy self , and in the day of visitation thou shalt find mercy . Ecclus. 18 , 20 , 21 , 22. But when we come to be sick , then are we most especially to make such Offices our Employment , and to seek to them as our chiefest comfort . And each one may pick out Prayers for himself on one Head or another , according as those wants shall require , which at that time are most pressing upon his body or his spirit , or which in the present temper of his Soul he is best disposed for . And he may use sometimes more of them , and sometimes fewer , according as he finds his strength and time will bear . And these , when he is in strength and circumstances fit for it , he may read himself ; but at other times , they may be read to him for his spirit to repeat and send up to God , by some religious Friend who attends about him . Or they may be read to him , as a Chapter of seasonable and needful Doctrine and Direction , which will lay such considerations before him , as are fit to guide and comfort him in that condition , when he is less able to bear the Fatigue and expensive pains of Devotion . As for some distempers , they are slow and chronical , and carry us off by lingring degrees . And in these , men have time enough to employ , if they have but the Will and Heart to employ it , in these or such like Offices , which teach them both how to sustain sickness , and how to prepare for Death . Other Distempers , indeed , are more violent and acute , which both carry us off suddenly , and whilst we are strugling with them , leave us little mental vigor or ability . And under these , there is less to be done in this way . But something may be done , tho more short and broken : and with more application and liveliness , when it pleases God they have intervals of ease , or any recruit of spirits . And they have great need to make the best of these opportunities , and to do as much as they can in their condition , and spend as many thoughts in such Devotions as they have leisure and strength for . And as for the great defectiveness in exercising these Death-bed Graces , which will unavoidably attend this case , it will be best provided for , by their making these thoughts their great business , and familiarizing the same to their minds in time of Health . In these matters , tho many and the most important things , are common to all sick or dying Persons ; yet some are particular to each , and all have not the same wants or complaints . And therefore whilst a Prayer descends to particulars , to suit and serve one persons case ; it may contain some clauses or expressions , which are not suitable to anothers . But in this , the Readers themselves are to have and use a discretion , and must omit such passages as do not belong to them , making use only of the rest which do . And think , that altho these passges are not for their use , yet hitting the case of others who are touched and afflicted in those particulars , they may be received and used by them with great thankfulness . This Treatise I had begun , and had made some considerable progress in it ; but had laid it aside again , by reason of some hindrances . But afterwards being brought my self into a state of more uncertain Health and Life , by the most wise and good ordering of Almighty God , I resumed it , and made such haste , as the needful attendacne of my health would allow , to finish it . For I was desirous , to have some benefit , and help thereby my self , whilst I live ; as well as to leave it to be some way helpful unto others , and come in by this means to hear some part of their Burdens , if it please God ( at whose wise and good choice I am and desire to be ) that I dye of this illness . And if any devout Readers receive any comfort or spiritual improvement , from this Poor * Labour of Love , to my Blessed Master , and to them , as they have the offer of my pains , I hope they will vouchsafe me the benefit of their Prayers , and that God will have the Glory of all . From my House in London , August 17. 1694. DIRECTIONS FOR AN Holy and Happy Death , In very Particular , but Brief instructions , how to order and carry our Selves , under Sickness and the Several Tryals and Accidents thereof , and at the Approach of Death . CHAP. I. Of the Sick mans thoughts of leaving the World , and setting his Affairs in Order : and of the care of his Body . WHen God arrests us with Sickness , 't is time to think of leaving this World. Not that every Man who falls Sick , must presently give himself up for Dead : but because Sickness puts Life in hazard , and brings a Man to Resign himself into the Hands of God , whether he shall dye thereof or no. To think of leaving the World , is not only profitable , but needful at all times . For the Great Business we have to do here , is to prepare for an happy Departure . And if we do not think of it , we are like to be very ill prepared for it . In our dayes of Health and Pleasure , we must call these thoughts to us ; but when Sickness comes , it calls us to them , and Naturally imprints the same . And it is our truest wisdom , to entertain them in our Sickness . For if we dye , we shall all judge it was the best way we had to employ our thoughts ; and that of all things , Death should not be met unthought of . And they render us fitter to Live , if God spare us . They make Death Safer , but do not hasten or bring it sooner ; and are no hindrance to our Living longer , but a great help if we recover to our Living better . In this Preparation to leave the World , the Sick Persons first care , is to seperate himself from worldly cares and incumbrances of Business . Let him look upon himself , as one call'd off from the conduct of these matters , to the giving a strict account of ●●●m . And who has work enough cut out for his thoughts and prepare to take a decent leave of this World , and to † trim up his Lamp and 〈◊〉 his Soul for a better . His business now is , how to meet Death with most safety and comfort to himself , if he dyes , as for ought he knows he may dye of this Sickness ; and to commit no Errors therein , because he is to dye , but once , and cannot afterwards amend them . The work and worldly Cares of Life , are to be left to those who think of living ; but how to dye is the Business that lyes before him . To cast off these worldly Cares , 't is fit he first settle them . And that is by setting his House in order , and making his ●ill . This , methinks , should be done with great consideration , and Men are wanting in that Prudence and Care , which they usually shew in their affairs thro all their Lives , if this is left to be clapt up in haste at their Deaths . When they dispose of a little parcel of Land , or of a moderate sum of money , they consider well of it before they part with it . And if they are thus considerate , when they dispose of any single Branch of their Estate , must that be left to be the only hasty and unconsidered act , when they are to dispose of all ? When a Person has his Worldly Estate to give away , it will take much thought to do it like a wise Man , and a good Christian. To consider , what Portions are fit to be given to Dependants , as Recompence of Diligence and good Services . What to Benefactors , as respectful tokens of Gratitude , for Favours and obligations . What to particular Friends and acquaintance , as Memorials of Love and Dearness . What among Kindred , in Declaration of natural Affection , for their nearness , their deserts , or their wants . And what to himself , for so I more especially call that which is given to Religious or Pious uses , since these works follow him , and these layings out go along with him , to be recompenced and repaid in a better place . Such as are , all gifts of Restitution , when he had wrong'd or defrauded any Persons ; of equitable compensation , where he has taken too great advantage of other Peoples wants or weakness , and been too hard upon them , and made too great advantage of them , in Bargaining or Dealing ; of Charity or Piety , in Gifts or Settlements on the Poor and Needy , or for the encouragement and promotion of piety . To settle Accounts in Dealing , what he ows , or what is owing unto him ; what he has in his hands in trust for others , and what he has left in their hands , or in trust with them . For this disposal , he must remember , is the Farewel he takes of all the World. And when he is parting , with Kindred and Relations , Friends and Benefactors , Servants and Dependants , Chapmen and Customers , Poor and Rich , Sacred and Secular Persons ; a Wise and Good Man , who has carryed it well towards them all his Life , should think of continuing to do the same , and supplying of former Defects , at his Death , and study to take a fair , and Friendly , and decent leave of all . Especially to carry it as becomes him towards God , and in this great disposal of all his Goods , to look at him the Soveraign Donor of them . And to do all this with discretion , and to a Man's satisfaction , will require consideration . And therefore is like to be best dispatch'd , whilst the Person hath both Ability and Leisure for it . And accordingly is always most providently , and is like to be most perfectly settled , in time of Health : However in the beginnings of Sickness , e're Nature is weak , and Time is short , or a Disease is come to Extremities . When all his Worldly cares and concerns are thus settled and laid aside , having taken this leave of the World , he may give himself up to the Will and good Pleasure of Almighty God , to dispose of him either in Life or Death , and make his Sickness end either in Health or Heaven , as he sees will make most for the Sick-mans good and for his own Glory . If the Physitians are called in to take care of his Body , 't is fit he receive their advice with meekness and thankfulness , and willingly follow and submit himself to their wholesome and Reasonable Directions . A Prudent and Compassionate Physitian , will be tenderly and conscientiously careful of his ease , so far as that is consistent with the Care of his Health . Especially he will consider well , how he proposes , and much more how he presses any Medicine , which the Patient has an Antipathy against , and which is found greatly to disorder him , tho' it generally relieve others . And when he sends for him , he must put his Body into his Hands under God , and willingly take such Medicines , and submit to such Rules and Restraints , as he Judges needful for his Safety , or for the Recovery of his Health : and not order and tell his Physitian what he shall prescribe to him , nor weary him out with importunities to let him have what he himself fancies , tho' the other thinks it would be to his prejudice . And these prescriptions of the Physitian he must use , with looking up to God in the first place , for the good effect of all Medicines ; and without fretfulness and accusations of the means and methods , if , by the pleasure of God , the Disease increase and grow more troublesom in spight of all Remedies ; and without being too eagerly desirous of Life or ease , unless God please ; thanking his Physitian for the ease which he studies , but at the same time submitting to God for the Pains which he sends . And let him still remember , to make fervent Prayers one ingredient in all his Medicines , considering , that since it is God who works cures , Prayers are as necessary thereto as any thing else . He must not like Asa , † set God a side when he seeks to the Physitians ; but expect all the Cure from Gods blessing , and when it comes , give him the chief Honour and Praise for the same , and acknowledge that the Prayers of pious Friends have been among the powerfullest of his Medicines . If it be thought needful or profitable for the body some times at intervals , especially in slow and languishing diseases , to divert his spirits , let it not be by reading Plays or Romances , or foolish and undue Ideas of Love and Honour , which feed or revive vain thoughts ; nor by Play or other things , fit to excite Passion , or exercise Covetousness : but in pastimes of least lightness , and fewest temptations , and used with moderation , remembring that on a sick-bed , when a mans time is almost spent , 't is not for him to cast about how to pass away his time , but how to redeem and improve it . Let the reading which is read to him , and the conversation which is held with him , be suitable to one in his condition . Not light , to lessen his seriousness ; nor in any thing vicious , uttering things either against Modesty , or against Piety , or against Justice , or against Charity : All which may either leave ill impressions upon him , by giving his spirit a tincture of the same ; or bring him into a snare , by thinking that he has been wanting in reproof thereof , out of too little respect to God , and too much to the speakers ; by either of which , he is the worse for them . But let all that passes be fit , to suit the seriousness , and preserve the innocence , and help on some virtues , but hinder none , that are befitting a Person in his condition : Whereof I shall say more in the ensuing directions . CHAP. II. Of settling his Accounts , and securing his Peace with God , by Repentance , Faith , and Continuance in the Vnity of the Church . BUT whilst this care is taken for the Body , the chief thing which he has to employ himself in on his Sick-bed after the settlement of his Worldly Estate , is to take care of his Soul. This must exercise his own thoughts , when he is by himself . And for this , he must call in the assistance of the guides of Souls , † Sending for the Elders of the Church that they may Pray over him , and assist and Comfort him by words spoken in their due Season , and Administer to him the Word , and the benefit of Absolution , and the Holy Communion , resolving and assisting him in all things , that may be needful for the finishing of his Repentance , the support of his Spirit , or the Peace of his Conscience . And in this Care of his Soul , these things are chiefly to employ his own thoughts , or his Guides assistance . 1. To settle his Account , and secure his Peace with Almighty God. And in care of this , let his work be , 1. To finish his Repentance . And in order thereto , let him carefully review all his past life , and the present frame and habit of his Mind . And let him diligently observe what is good in either , and with all Humility thank God for it , and take comfort in it ; and what is amiss in both , and work himself up into true contrition for the same , affectionately bewailing his extream folly and unworthiness therein . And let him fix , holy , deliberate , and unreserved purposes against all his former Offences . And make all due and reasonable satisfaction , for all Wrongs done by him to any Persons , by any ways . And take care of the payment of all his just Debts . And seek Reconciliation where he has given any just Offence . And forgive those who have injured or disobliged him . And † break off his Iniquity by Righteousness , or by being more abundant in Alms-Deeds ; and consummate and finish any good designs , which he had piously laid in his Health , and would not lose the reward thereof , by having them dropt at his Death . And in these ways of expiating Sins , let him earnestly begg God's Pardon , and comfortably hope for the same , through the Merits of Jesus Christ. And in the care of paying his Debts , and making Restitution , or giving Charitable or Pious Gifts , if he can , let him settle and finish them himself before his own Death ; and not refer all to a Will , and leave the accomplishment and recompence of so rewardable purposes , to the contingencies of time , and the Fidelity , Kindness , or care of Executors . Sometimes , indeed , the Surprize of Dying Persons is so great , that they must leave these things to others . And sometimes the Persons intrusted , are fit to serve the Dying Persons ends , and really do serve them , to advantage . But this is not ordinarily to be trusted to , if he can help it . For why should he think they will make more dispatch , or find fewer delays and put offs in doing these things for him , than he did in doing them for himself ? He has a quicker sense of his own burdens , and of his own desires and longings , than another ordinarily can , or will have : and if for all that , he shall delay to disburden his own Soul , and consummate his own desires and purposes when he may , why may not they do so too ? And on this point let him often say , † A broken and a contrite Heart , Lord , thou wilt not despise . I acknowledge my transgressions , and my Sins are ever before me . Wash me throughly from mine iniquities , and cleanse me from my Sins , Amen . † Lord , be merciful to me a Sinner , Amen . Oh let † the Blood of Iesus , cleanse me from all my Sins , Amen . Lord , † I have Sinned against Heaven , and before thee , and am no more worthy to be called thy Son ; make me as one of thy hired Servants , Amen . † Forgive us our trespasses , as we forgive them that Trespass against us , Amen . 2. To shew forth his Faith , which he may do by often repeating his Creed . I believe in thee , O God! the Father Almighty , and that thou art the maker of Heaven and Earth . And I believe in thee , O Jesu Christ ! that thou art Gods only Son , and our Lord. I believe that thou wast conceived by the Holy Ghost , and born of the Virgin mary . That thou didst Suffer under Pontius Pilate , wa st Crucified , Dead and Buryed , and descendest into Hell. That thou dist rise again the third day from the Dead . That thou didst ascend into Heaven and there now sittest at the Right Hand of God. And that from thence , thou shalt come again to Judge both the Quick and the Dead . I believe in thee , also , O! Holy Ghost . I likewise believe , that my Blessed Saviour had , and hath , and whilst the World lasts ever will have on Earth , an Holy Catholick Church . And that in this Church , there is to be a Communion of Saints . I believe also , that therein is to be had Remission of Sins . And after Death , I believe there shall be a Resurrection of the Body both for good and bad , and a Life Everlasting for the Righteous , Amen . And let him often say , † Lord , I Believe , Help thou mine unbelief , Amen . * Lord , increase my Faith , Amen . All this , O! Lord , I stedfasty believe , Oh! keep me from having my † Portion among unbelievers , Amen . Lord , I thank thee , that I have been instructed in this Belief , and Professed it in my Life , Amen . Lord , keep me from wavering , or any ways doubting of the same in my weakness , Amen . Lord , give me the comfort of this belief at my death , and make me find the Blessing of it after death Amen . And if the Adversary shall suggest doubts and suspicions to him in his weakness , about any of the Articles of his Faith , or points of Religion ; so far as the doubt comes with any offer of Argument or Reason with it , it should have a Rational Satisfaction . But , if formerly they have been persons of sincere Consciences , in that State , their doubts of these things are much oftner an irresoluteness owing to their present bodily weakness and Satans Suggestions , than an unsettlement of Belief owing to Arguments . And then , these new doubts and suspicions are to be looked on by the Sick Man , rather as Temptations , and an advantage taken of his present feebleness and lowness of Spirit , which may raise or encrease Melancholly that is naturally apt to make one mistrustful and irresolute , and he will guard better against them by Devotion , than by Disputation . And therefore in this case , let him not debate them , but reject them , and pray against them . And think it reasonable to abide by his former perswasions about these matters , which he took up in time of Health and Strength , when he had both ability , and leisure to examine them ; and not exchange them for Sick-bed Fancys , when he has neither . 3. To Profess his Continuance in the Vnity of the Church , and that as he has lived , so now by Gods Grace he is preparing himself to Dye , in the Communion thereof . And let him often say , Lord , as I have endeavoured to live , so now I profess to Dye in the Communion of Saints , and in the † one Body , whereof thou art the Plessed Head , keeping therein to the last , the Vnity of the Spirit , and the Bond of Peace , Amen . For I profess thy true Faith , O! my God , and present unto thee Holy Prayers , and a Pure Worship , in the Unity and Communion of thy Holy Church . Particularly , O! Lord , I profess this Faith , and present this Worship , in due adherence , and subjection and obedience , to those Ordox Pastors , whom thou hast set over me in this Church , where I live . And I profess and present the same , in Hearty concurrence and Communion , with all other Faithful Christians and Communicating Members of this Body , in all other Times , and Places ; and with Brotherly Affection , Concern , and Intercession with thee for them wheresoever placed or dispersed , as well as for my self . I am most ready to receive and joyn with them in these professions , and in this worship , whensoever thy Providence shall bring us together . To seek their Communion , passing through all places . And to own them as my Brethren , coming from all Countries . And to be heartily affected with what befalls them , either Particular Persons , or whole Churches , and rejoyce in their Prosperity and Peace , as † one member should in the joy of another , Amen . And as for those , who are broken off from this true Faith and Worship , or from the Unity and Peace of thy Church , Lord , I look upon them with the Bowels of a Brother , not with the Insults and Triumphs of an Enemy . I pity all Hereticks , and pray that they may return to be sound in the Faith. I pity all Schismaticks , and pray that they may return to the Unity , and Communion of thy Church . And , O! Blessed Lord , do thou give unto them , humble and teachable minds , that so they may either all see the way of thy truth , or at least that numbers among those who do not , may be pitiable and excusable before thee , under their Error and mistake of it , Amen . And as for all the divisions , which have rent thy Church into pieces , O! Blessed Jesu , I do most heartily lament , and bewail them . My Heart , O! Prince of Peace , is with them , who love to see those Truths that make for Peace , and who long and labor to heal thy Churches Breaches . I utterly disclaim all bitter Zeal , and cruel and Unchristian violence , against Persons of different Parties from me . I am ready , both willingly to see and joyfully to own , all that is good , and all that is thine , O! my dear Lord , in any of their Persons , or Actings : And am Religiously careful , not to make any of them worse than they really are , by my evil Surmizes ; but to hope and surmize the best of them , which their case and carriage can reasonably bear . And I am , and through thy Grace , O! Merciful Saviour , ever will be ready , to shew them all Offices of Justice , and Humanity , and of common Charity , notwithstanding their Communion is different from mine , Amen . And after these things are done , to procure God's Peace , for the quieting and comforting his Conscience with the lively hopes thereof , he may receive the benefit of Absolution . And also the Holy Communion , which he must not omit if he can have it , looking on it , both as God's own sure Seal of Remission of his Sins ; and also as his own † Viaticum or Provision by the way , to strengthen and support his Spirit , and keep him from faintness , or failures through all the remainder of his difficult and wearisome passage to the Regions of Rest and Peace . And for more particular Directions , how to make tryal and discovery of the Safety of his Spiritual Estate before he puts it upon the final Issue , if he is desirous thereof , I refer him to the Tryal or Iudgement of the Soul , in the Companion for the Penitent , where I have given him an account and Prospect of this , as full , and yet as short , as I could ; and which it would be too long here to insert . And there also he may meet with variety of fitting forms , to instruct him in all the parts of his Repentance , and to serve him in makeing a Religious and devout Profession thereof to Almighty God. CHAP. III. Of his Carriage and Demeanour under his Sickness , and the Virtues thereof , viz. Trust in God , Resignation , Thankfullness . AFter the Sick Person has taken this first and chief care for his Soul , to make its peace for past or present Offences ; his next care for it must be , to keep it from falling into any new Diseases , or that under the burden of a Sick Body , his Soul do not fall Sick too . As it will do , if it grows secure and careless of Duty , or regardless of Mercies , or is greedy of Life , and finds no relish in Prayers , or in discourses of another World , and falls into impatience , and is fretted with fleshly cares , and worldly desires : all which , and the like , show his Spirit to be more distempered , and more dangerously ill , than his Body is . To prevent this , his next care for his Soul , must be to order his Carriage well under his Sickness , or to bear the pains and weakness of his Sick bed , with Trust in God , with Resignation to his will , with Thankfulness , and with Patience to the end . Which Duties , tho' they are all necessary under the former Head , viz. of making of his Peace ; yet I shall now consider and treat of them , as they are necessary and of greatest use , to support his Spirit , and recommend his Carriage . First , he must set himself to bear them , with Trust in God. The accidents and uneasiness of his Sickness , will still alarm his fears , and try his Faith ; and it must be his care , to shew no anxious or distracted thoughts under them . But as often as any accidents or prospects terrifie him , let him remember , that they are all in God's Hands , and shall have such end only as he pleases . That he who sends them , will take care they go no further than 't is fit they should , and will turn them to the best at last . That he is Safer and better in God's keeping and ordering , than he could be in his own ; and therefore may lay aside all painful and mistrustful cares for himself , as knowing under all that happens how sure he is to be taken care of . Devout Thoughts , about trusting God in Sickness . 1. About trusting him with ones self . AND when he feels much Sorrow and many Difficulties , and may fear and foresee worse , let him often say , Lord , I meekly receive all my Sorrows and dangers , because thou sendest them . And they shall not terrifie me , because thou governest them . And I am sure thou considerest all that lyes upon me , and wilt turn it unto good . That thou considerest how much I can bear , and wilt in tender mercy take off the rest . That thou considerest what strength I have to bear , and wilt graciously supply me with what is wanting . That thou considerest how long I can bear , and wilt give me ease at the fittest Season . And since thou wilt ease me in thy due time , and support me till thou easest me , I will not † grow weary , O! my Dear Lord , or faint in my mind , but wait with patience till my ease comes , Amen . Tho' I walk through the Valley of the shadow of Death , I will fear no evil , for thou art with me , and thy Rod and thy Staff they comfort me , Ps. 23. 4. Yea , † though thou killest me , yet will I trust in thee , and have hope even in my Death to find everlasting Rest and Joy after Death , Amen . Because I live , ye shall live also . Joh. 14. 19. I know that my Redeemer liveth , and that he shall stand at the later day upon the Earth . And though after my Skin , Worms destroy this Body , yet in my flesh shall I see God. Whom I shall see for myself , and mine Eyes shall behold and not another . Job . 19. 25 , 26 , 27. 2. About trusting him , with ones nearest Relations , or Dear Children , Friends , or Dependants . IF it troubles him to leave his Friends or Family , perhaps meanly provided for , ( or any good designs unfinished which his heart has been much set upon , ) let him consider , that God sees this , as well as he , and yet he thinks fit to call him away from them . And this may make it plain to him , that God himself , who is more wisely careful for them than he can be , has a mind to be trusted with them . And therefore let him reckon to set them all safe , by recommending them to him . As our departing Lord † provided for his disconsolate and destitute Disciples , by recommending them to his Heavenly Father , and praying to him for them . And let him remember also , that this is truly to leave all to come to God , if we can find in our Heart to go forth readily , when all these call upon us to stay . And let him often say , I Trust thee , O! God , as with my self , so with my nearest Relations , my Wife and Family [ or Children ] and with my Friends , and with all that depend on me . I trust them with thee , O! Lord , for they are more thine , than they are mine . I trust them with thee in full assurance , that there is no way to make them happy and safe , like putting them into thy Hands . I trust them to thee , because thou art the Husband of the Widdow , and the Father of the Fatherless , and hast promised to take care of them . I have always trusted them with thee whilst I was with them , and have ever found thy tender love and care of them . So that my own experience , as well as thy sure promises , may engage me to trust and commit them to thee , now I may seem to be going from them . And though I know not what they will do , or how they will be cared for when I am gone , yet I know thou doest , and wilt order all things kindly both for me and them . I leave them not destitute , for thou art with them ; and thy care , O! my Dear God , is the best Guardian , and thy Blessing is the Richest Portion . And thou wilt have infinitely a more watchful care of them , and canst do infinitely more for them , than I can . Lord , take care of them , for I commit them to thy care . Yea , even † all my cares for them , I cast on thee . Oh! let them always have the special care and Providence , which thou takest of the Widdows and Orphans . Let them have the Blessing , which by thine abundant mercy follows the Children of those that truly fear thee . Lord , be with them , as thou hast been with me , to their lives end . And keep them always most thankful , and Obedient unto thee . And let them all have the Blessing of thy tender care at present , and of thy Peace at the last , Amen . When my Father and Mother forsake me , then the Lord taketh me up . Ps. 27. 10. Leave thy Fatherless Children , I will preserve them alive , and let thy Widdows trust in me . Jer. 49. 11. In God the Fatherless findeth mercy , Hos. 14. 3. The Generation of the upright shall be Blessed , Amen . Psal. 112. 2. Secondly , he must set himself to bear them , with Resignation of himself to the Will of God. And this will be easy after the former . For there is no difficulty in giving up our selves to God , if we dare trust him . And we shall not only be contented , but desirous to quit our own Wills for his , if we are perswaded that his is better for us , and that our true Interest and happiness is safelier lodged , and may be infinitely better trusted , with him , than with our selves . And if we have no will to be under what he orders , 't is a plain sign that we do not apprehend our selves safe in his , but think we should be better in our own Hands . Let the Sick man therefore amidst all his pains and perils , freely give up himself into Gods Hands , and be glad and thankful that he can lodg himself there . And let him often say , Lord , I know I am in thy Hands , and that I cannot be in better , nor do I desire to be in any other . Especially not in my own , nor to be the carver of my own condition . † Not my will , O! God , but thine be done , Amen . And do thou allot for me , Life or Death , Health or Sickness , removeal or continuance of my Sorrows , as thou seest would really be fittest for me and f●r thy Glory , not as my mistaken fancy may think to be so , Amen . Thy Will be done , O! my God , for it is always a most Blessed and Beneficial Will , to those that fear thee . It sends Mercies at the fittest time , and sends troubles when they have most need of them , and takes them off again when t is fittest to remove them . If it causes present Sorrow and Smart , it is to do them good ; and if they do not see how it should turn to their good , yet thou doest , and wilt make them see it too in the end . Our Wills , O! Father , are too often guided by Folly ; but thine is always , and altogether wise , and has ever been most gracious and full of mercy towards me . Thou knowest best , O! Lord , when it was fit for me to come into this World , and when it is fit for me to leave it , and what part is fittest for me to bear whilst I stay therein . O! do thou appoint me , how , or in what condition I shall live , and how long : but withall help me to do thy work whilst I live . Chuse thou my condition , and let my Lot be what may please thee : but then give me Grace , faithfully and wisely to discharge the duties of that condition , and let my carriage under it be such as may please thee too , Amen . Lord , I am not only contented , but glad to be at thy choice . I pray thee , that I may always be what thou pleasest , and that I my self may always be pleased with it . I desire also , O! Father , what seems good and pleasing unto me . Yea , when my pains and Distresses are extream , I desire it earnestly . But when I desire it , I do not prescribe unto thee , but beg that thou wouldst order therein , not what my weakness wishes , unless thy wisdom also sees it fitting . And I know , O! Lord , that thou art ready to grant my desires , if they be really for my good , and thy Glory , and agree with the wise ends of thy Providence : and I press them no longer , if thou seest they are otherwise , Amen . It is the Lord , let him do what seemeth him good . 1 Sam. 3. 18. If it be possible let this Cup pass from me , nevertheless not as I will , but as thou wilt . And if it may not pass from me , except I drink it , thy will be done . Mat. 26. 39 , 42. Even in inflicting evil upon me , thou art kind still , and art doing me good against my will , Amen . Thirdly , he must set himself to bear his sick bed Sorrows , with Thankfulness . We must not think it strange , or that things are strained too high , when we are called upon to be thankful under Sickness , or other Afflictions . For the difference , between thankful , and unthankful or complaining Natures , lyes more in their Spirits , than in their outward circumstances . A thanful , Spirit , will find enough to give God thanks for , on a Sick-bed or in any affliction . And an unthankful Spirit , will never want matter enough to complain of , in a better condition . And if any afflicted or Sick persons , are unthankful , it is not because they want Mercy 's good store , which deserve their thanks , but because they overlook them . This Virtue of thankfulness to God , as it is one of the most necessary Duty 's , so is it one of the liveliest Beauties , and brightest ornaments of a Sick-bed . For it speaks true Humility , when we shew , as we do thereby , that the least Mercy 's deserve our thanks , and that the worst States , which God puts us into , are too good for us . And it expresses intire good will and Love to God , when we can love and praise him even whilst he corrects and smites us , and take notice of all his Kindnesses in the midst of our afflictions , and place an Implicit belief and confidence in his Love , that by all these Sorrows he is doing us good , and deserves our thanks , tho' in our weak reason we are not able to see the good which is to accrue to us thereby . And to preserve in himself this excellent virtue of thankfulness to God , let the Sick person set himself thro all the course and contingencies of his Sickness , Diligently to mark and seek out , what may deserve his thanks , and not , as is too often done , what may minister to complaints . Let him pick out of every thing , and out of every accident that befalls him , what he may speak well of God for ; and let those be the things , which he reflects on within himself , and discourses of to others . And under any pain or weakness , let him often say . Lord , under all my Sorrows , I have nothing to accuse , but much to give thee thanks for . I suffer less , yea , infinitely less , than I deserve ; Blessed be thy mercy for spareing me . Amen . My Sufferings . O! Lord , are not only Justly deserved , but they are needful also to do me good , and such as thou wilt turn to good ; Blessed by thy name , for seeking and compassing my benefit thereby . Amen . And when my Ailments come , they want many aggravations , which would make them a great deal worse to be born . And are attended with many seasonable helps and comforts , to ease and strengthen my Spirit under them . My evils are tolerable evils ; Blessed be thy Pity and Tenderness , for considering , not what I should Suffer , but what I can bear to suffer . Amen . Sometimes , O! Lord , by thy Grace I have ease , and relish worldly comforts . Sometimes I take sweet sleep , and rest from my Pains and Labours , and awake with great refreshment . And under all my pains and weakness , by thy mercy I have some to Help me , and more to Pity and Pray for me . I find support , and thou still seasonably refreshest my Spirit , from within or from without . Blessed be thy name , for these Helps and Comforts under my Distress . Amen . Thou often Moderatest and mitigatest my pains ; and then , tho' they are a long trouble , they are a tolerable one . Or , if one Symptom rages , that is sometimes made a step , to the ease , or to the Prevention of a worse . Or , if it is smart , it is not lasting , but in waiting a little longer for thee , I still have ease in thy due Time. Blessed be thy Goodness , O Father , which is pleased thus to † make my Bed in my Sickness . Amen . And however , if I have less ease , and more sorrows now at present , yet , O! my God , I have the Blessed Hopes of Rest and Joy to come . And I can never Bless thee enough for the Comforts of Hope , that after a Patient and Short endurance of my Portion of Evil things here , I shall be taken to the everlasting Happiness of thy Heavenly Kingdom . Amen . Moreover , O! Lord , I receive my Bodily Sorrows , as Medicines to my Soul , to cure my Spirit , and call me back to thee when I have gone astray . I Bless thee , for all the lowly thoughts they give me of my self , and for all the discovery which I make of my own Errors thereby . Amen . And for all the Prostration both of mind and body , which they put me upon showing towards thee , and for all the dependance which I learn thence to place on thy mercy . Amen . And for their taking off my Fondness , from all earthly delights , and making me Cease to be in love with Vanity . Amen . And for their lifting up my Heart to Heavenly things , and to all the ways of preparing my Soul for thine everlasting mercy . Amen . And if I want Health , and the Relish of worldly comforts now , I owe thee infinite thanks , O! Lord , for all the time I enjoy'd them formerly , tho' all that time I had deserved to lose them . If I am deprived of some mercies , yet many , and most Thank-worthy , are those which I still enjoy . If I would declare and speak of thy mercies to me , they are more than can be numbred . Ps. 40. 5. The Lord gave , and the Lord hath taken away , Blessed be the name of the Lord. Job 1. 21. And let the Sick Person Persevere , in this trust and confidence in God , and in this Resignation and thankfulness of Spirit , amidst all his Sorrows . Let him keep his Soul always set out in these dresses , and express them on all occasions , to God and to his Friends . For they are the liveliest ingredients , and the Clearest Beauty and Grace , 4ly . Of the Fourth Virtue wherewith he is to bear his Sorrows , viz. Patience , which he is to exercise thro' the whole course of his Sickness , and which is next to be treated of . CHAP. IV. Of Patience under Sickness . With other Directions to the Sick Person , for spending his Sick-bed Ho●●s , and to his Friends for their Ministring to him . THE whole cou●se of a Sick-bed , is a tryal of Patience . And when 't is tryed thereon , we must give good proof thereof , or else we can never act our Part tolerably , nor approve our Selves . And if we have the forementioned virtues , we shall have Patience . For if we dare trust God , our Fears of Pain , or other evil accidents , will not make us unquiet . If our wills are resigned to his , we shall not be unwilling to bear what he sends , but meet our Sorrows with humble and contented Submission , instead of angry and uneasie Repining . If we are thankful to him under our Sickness , we shall bless him for what we have , and not discontentedly complain for what we want ; and thank him because he once gave , instead of accusing him , because now he has taken away . And therefore when God calls any Person to be Sick , let him look on Patience , as the Proper virtue of his State , and make it his care at every turn to arm his Soul with it . Let him set himself to Bear his Pains and weakness , with gravity and Composedness , keeping back from all Passionate , and from all light and vain words . And to bear all , out of Submission and Resignation to the Will of God , quietly Suffering because he sends them . And let him remember always , to humble himself under the hand that Smites him , and own 't is just . And to kiss the Rod , and confess 't is for his good . And to receive the Strokes with quietness , and suffer without striving , and bear them without uneasie complaints of them , and wait on God without fainting , and not sink under his Load , but support and stay himself upon God , till his time comes to send ease . He must not shew anger and uneasiness with his Disease or with his Medicines , with his food , or with his Attendance . Nor fall to feign reasons of taking things ill , where really there are none ; nor aggravate them , where there are ; nor be hasty in his Suspicions or Censures , of things made for him , or of persons concerned with him , and thereby grow anxious , and Angry , and troublesome to himself and others . Nor Expose himself , or Scandalize the By-standers , by making Burdens , which are not too heavy to be born at present , intolerable to himself , by Pusilanimous Despondency , or Anxious fears and mistrusts , of what they will be in a little time . Indeed , his Bodily weakness and uneasiness , may many times excuse his forgetfulness and Surprizes in these Points , both to God and men , if afterwards he shews himself sensible of them , and Sorry for them , and doth not indulge them . But he must not give way , or lay himself open to them , and much less justifie them , or hope to remove the Gui●t and Blame of these Sins from off his Soul , and lay them upon the Distemper of his Body . And instead of blaming and aggravating , the Heaviness of his Disease , or the Negligence of his attendance , or Gods Orderings , let him fall to blame his own impatience , and to tax his own folly , which had not learnt before to expect such crosses as now Disquiet him , and prepared to bear them . As for Restlessness of Body , and frequent changes of Place or Posture , and turning from side to side , and Sighs , and Groans , and other unquietness of Body , without any Disturbance of Spirit , they are not to be accounted I conceive for Acts of impatience , and if they can divert the Pains of sick Persons , or give ease to their Bodies , I think they need be no matter of Scruple to their mindes . This Tryal of Patience , indeed , is an hard Tryal , and therefore requires a constant and a watchful care . And it may be a great help to him therein , if among those , who are pleased to express their kindness , and do him Comfort , by their presence and Friendly attendance , he can chuse a Discreet and Pious Supervisor of his carriage , both towards God and all about him , under his Sickness , and desire him to be his Admonisher , where Excess of Pain and weariness makes him forget himself , and receive his Brotherly Admonitions with willingness and Thankfulness . And under all the uneasiness of his Sickness , and Temptations to impatience , let him often say one or other of these short Prayers . * Thy will be done in Earth , as it is in Heaven , Amen . † Shall a Living man complain , a man for the Punishment of his Sin ? * Woe be to him that striveth with his Maker ; shall the Clay say unto him that fashioneth it , what makest thou ? Lord , I will be † Dumb , and not open my mouth against it , because it is thy doing . And thou orderest mine infirmities , as † thou Orderest all things else , in Number , weight , and Measure . So that I know they shall not be too many , nor too Heavy , nor continue more days or Hours , than thou seest Suitable to thy Goodness , and my weakness . If ease is long delayed , and his Spirit is almost wearied , let him ever and anon , put up such short Petitions as these . * I wait for the Lord , my Soul doth wait , and in his word do I hope , Amen . † I will hope continually , and will yet Praise thee more and more , Amen . * O! Tarry thou the Lords Leisure , O my Soul. † I know whom I have Believed , and in * Due Season I shall reap if I faint not . † Tho he kill me , yet will I trust in him , Amen . Remember , O! Lord , whereof I am made , and have compassion on mine infirmities , and lay not more upon me than I can bear . Let * thy Grace be sufficient for me , Amen . Lord encrease my Patience , or abate my Pains , Amen . If he is ready to think or say , he can bear no longer , let him remember , that God knows that better than he . And that when he can bear no longer , God will inflict no longer . And who can say , how much , or how long , God's Grace shall enable a man to bear ? And the same Grace , that did enable him to bear it yesterday , is as powerful and as ready now , to enable him to bear as much again to day . Yea , and till we are tryed , we none of us know , what , or how long we can bear . And Resolution , by God's Crace ; can bear much , a great deal more , and a great deal longer , than we thought of . But if we are irresolute , any thing of trouble is difficult . And any Difficulty will conquer those , who come prepared , not to bear and strive with it , but to yield . If his thoughts are disturbed , and his Devotions faint and broken , by reason of his weakness or pain ; let him have Patience with himself , and believe that God will have Patience with him too , and exact no more of him , whilst he is in that condition . And let him frequently say , Under † our infirmity's , the Spirit helpeth us , by holy and affectionate , tho' unuttered groans : and he who Searcheth the Heart , hears them . Lord , I will Honour thee , by submitting my will to thine , and being content with my Sickness . And when thou makest me sick , I will present thee with a sick man's offering , and Pray to thee the best I can with my sickly Faculties . And from a sickly and feeble man , Good Lord accept a sickly and Feeble Supplication . Amen . Lord , thou † rejectest not the broken Spirit , despise not the brokenness of my Devotions , Amen . Out of the Mouths of Babes and Sucklings , * thou hast Perfected Praise . Refuse it not out of my mouth then , O! God , which in the midst of all my weakness , is not more weak than theirs , Amen . Let him also be constantly mindful , to shew Patience and thankfulness towards those , who kindly attend about him . And not be fretful , and show uneasieness , on every little slowness or forgetfulness , or when things are not done for him , just when , and as he would have them . And let him often say to himself , under any Temptations to uneasiness with his Attendants . Lord , if they Err , even their Errors are governed and directed by thy hand which Errs not , and thou hast some wise and kind end to serve by it , either for my Soul or Body . Thou bringest about thy gracious purposes concerning me , by their Errours and oversights , as well as by their Care and Kindness . And therefore instead of being angry at them , I humbly submit to thee , and look to have it turn'd to good , because it is thy doing , Amen . Lord , enable me to receive all the Pains , which thou sendest upon me , with Patience ; but all the kind Services which they seek to do me , with Thankfulness , Amen . Remember , Lord , for them , all their charitable Services ; but remember not against me , my fretfulness or uneasiness in the acceptance thereof , Amen . Lord , enable them to consider my weakness , and to Pity and bear with it ; and enable me to watch against it , and not to fall any more into it , Amen . And let him think it is now his work and Task , to shew an example , of Humility , Patience , Quiet Resignation to the Hand that smites him , and of comfortable Hope and trust in God , and a thankful Sense of all his past and present mercies , to all visitants . And to arm him yet more thoroly with all this Patience , which is the virtue most particularly required and marked out , and yet most difficult to be exercised and preserved in his Case : Let him set before his Eyes , the far greater Tryals and Sufferings , of the ever Blessed Son of God Jesus Christ. Let him think within himself , and let it often be suggested to him by others , that 't is not for us to accuse God , for suffering our patience to be tryed , when he could thus suffer his Patience to be tryed . That we are not to think much , at suffering Tryals deservedly , and for our selves ; when he refused not to suffer infinitely Greater , without having deserved to suffer any thing himself , but merely in Pity and kindness for others , yea for his Enemies . Let him be reminded , that God has made Pain the way to pleasure , and that Jesus bore pains before he was fixed in ease . That if the present pains are sad , Eternal pains are infinitely sadder , and that we need these here , to prevent our falling under those hereafter . And instead of repineing , that we are left still to suffer the pains of this world ; let him rejoyce and give God thanks , that we are delivered by his Mercy , and our Blessed Saviour's merits , from the endless and insupportable Anguish of the next World. Instead of Repineing therefore , let him often say . Thy will be done , O! my God , give me my evil things here , that I may have Everlasting Rest and joy with thee hereafter , Amen . I am content to be a member of an afflicted Saviour , and to suffer with him , in Hopes at last thro' thy mercy to rejoyce and Reign with him , Amen . * 'T is enough , yea too much , O! Lord , for the Servant to be as his Master . Since he bore Sorrows , I will not refuse them , but meekly bear them after him whilst thou pleasest , and Patiently wait to be eased thereof at thy time , Amen . Lord , thou art just in my Sorrows , thou art kind in them . I justifie thee , yea I thank thee for what I feel . I disclaim my own will , either about the bringing or removing of my Pains , and submit my Self wholly to take up with thine , Amen . And during all the progress of the Sickness , Devotions and Pious Thoughts , and set Prayers or short Ejaculations , are to be the Sick mans vital Breath , and should constantly be sent up to God , whilst he has Spirit left to offer them . Let him be frequently enjoying the Prayers of the Church , from the Minister , or others . And any of the Prayers hereafter following , for particular Graces , or for any of his Particular needs or desires ; not burdening himself with too many Prayers , or too long ones at once , but taking them as his Strength or Time Serves ; or as employing his thoughts thereupon , to exercise not to burden them . And when he is kept from reading , and using them himself ; let such of them , as he likes or desires , be read to him by his Friends , for him to follow , and put up to God with Holy desires . And when he wants leisure , or Strength for longer , let him distinguish minutes , or the small Portions of his time , with shorter Petitions and Ejaculations . He may be often affectionately repeating the Lords Prayer . Or any Particular Petitions thereof , as thy Kingdom come ; thy will be done in Earth as it is in Heaven ; Forgive us our Trespasses , as we forgive them that Trespass against us ; Lead us not into Temptation , but deliver us from evil ; or the like , as best Suits with his present needs , or desires . Or any of the forementioned short Petitions and Ejaculations , which he may be often repeating , and devoutly offering up , from his own Memory , or the Reading of his friends ; or any others , which his own mind , or their Discourses , shall supply him with . And let the sweet name of Jesus , be often in his mouth , but oftner in his Heart : and let him think that the Blessed name of a Saviour , cannot be to much upon the Soul , or too deep in the desire of a lost Sinner . Let him therefore say , Jesu have mercy on me . Jesu ! Thou art the Rock of my Hope , Thou art my Love , and my Life , and the Chief object of my desire . Lord Jesu , thou alone art my Saviour . And that he may still be stored with matter for such devout thoughts and Ejaculations , when he is not fit to read himself , let them read to him , either some of the Scriptures , Hymns , or Prayers , hereafter discribed for the use of Sick Persons : or some conveuient Portion out of the Penitential Psalms ; or something about the Sufferings of our Saviour ; or some part of any profitable Discourse , concerning Repentance , or Patience , or Trust in God , or Thankfulness , or concerning Death , and Judgment , Heaven , or Hell. Let their Discourses also be Savory , and minister thoughts fit for the Seriousness , or for the Comfort or Service of men , who look upon themselves , as taking leave of this World , and going to meet their Lord. Let them seek to Spiritualize accidents , and take occasion from all that happens , to raise up the Sick mans thoughts to devout and Profitable Reflexions , So that he may not want the offer of a good thought , as oft as he is free and ready for it . If he awakes more easie , let them Bless God for the ease , and observe how Tenderly he proportions Tryals to our weakness , considering what we can bear , as a Tender Father doth . How seasonably he sends Relief , and how sweetly we relish it after sharp Sorrows , and how from their Experience of the Seasonableness of his Succour in this case , they should learn to trust him , if he sends upon them more Agonies , and quietly to wait for him , hoping he will not stay then , more then he has done now , past the due Time. Or if he awakes under more pain and disturbance , let them fuggest to him , that if t is great , 't is like to be the shorter ; that God knows best , how much , and how long we can bear ; that he is in good and merciful hands , whilst he is in his , and should be quiet under them ; that he must wait on God , who loves to be waited on , and Loves to try Faith and Trust , before he recompence it with the desired Blessing . On all occasions , of any Benefits received , either by Food , or by Physick , or by Sleep ; and likewise on any want of them ; or on any occurrence or discourse that comes before them , they will be acceptable and useful Friends indeed , if they can shew dexterity in raising up the Devout Sick mans mind to some Pious thoughts , or virtuous Resentments or desires about the same , to make him reflect on the Power , the Patience , the Mercifulness , or the Faithfulness of God ; or upon the Wickedness , and Folly of men ; the vanity of worldly things ; the Serviceableness of Religion , and Holy affections ; the Happy end of Trust in God ; the Temptations and Dangers of health and ease , the advantage of Sickness , the Blessed fruits of Patience , and the Recompences that shall crown it at the last . And if at any time he Receives not their Discourses , or their other Services , with that Willingness , and Easiness , which they would expect from him ; let them wait another opportunity , and not slacken their good Offices , but only Study how to time them better , or make them more agreeable to him on the next occasion ; not taking things ill from him in this condition , but pitying what would provoke them at another time . Or if he seems troubled , as ingenuous and kind Natures are apt to be , that his Disease makes him so troublesome as he is to his Friends ; let them suggest to him , that Friends are born for Adversity , and to bear a part of each others troubles . And that the same wise orderer , who sends him the trouble of his Pains and Sickness , sends them also the Trouble of their Attendance , and doth equally expect a willing and cheerful Reception of their Respecttive Troubles from both . And in the Visits they pay the Sick , let not the Desire they have of seeing him , make them any ways incommodious , or uneasie to him . Sometimes Sick Persons can ill bear noise ; or would be troubled , not relieved , by the Presence of others ; or when their Spirits are a little freer , and more refreshed , having but little time , or free thoughts left , they woud have them to themselves , and can ill Complement them away to please others . And 't is not for wise and kind Friends to break in upon them , when they would be alone ; but only when their company would be acceptable , or may be Helpful to them . And besides all the Prayers , and devout Thoughts , which he puts up thus for himself , let him also desire the Prayers of others . Let him send to desire the Prayers of the publick Congregation . And if he send Almes at the same time , good prayers will be more like to prevail for him . And when he takes his leave of any Friendly Visitants , let him desire them to remember him in theirs ; shewing thus on all occasions , that his Eye is unto God in all his sickness , and that he looks to reap most benefit from good prayers . And by such ways and thoughts as these , may the sick person set himself to this second part of his Task , viz. The bearing of his Pains and Weakness with Patience , Resignation of himself , Thankfulness and Trust in God , and such Resentment of things , and Reflections on them , as are fitting for a sick Bed. CHAP. V. Of his Carriage in his last Extremities , and under the near Approach of Death . AND when sickness goes on to Extremities , and Death approaches , that calls louder to him to † Trim up his Lamp , and dress his Soul to meet the Bridegroom ; but 't is only with the same Habits , whereof I have been hitherto speaking . A Dying Man is not distinguished from a sick Man , by the difference of his Habits , but only by a greater care and exactness in putting of them on . The same Thoughts and Desires befit him ; but when he is expiring , he would be glad , if his strength will serve , to send them up in a brighter and a hotter flame . So that when he comes to die , he must hold on the same Exercise , of Repentance , Patience , Faith , Thankfulness , Devotion , and the like ; but only seek to put forth more Zeal and Fervour in them , if he has bodily strength enough so to do , or else be content and rest satisfied to do it as his strength will serve him . And let him welcome Death when God sends it , and say . Lord , my times are in thy hand , and thou knowest best when 't is fit for me to depart this World. And thy time shall be mine , and I am now willing to come to thee , since thou seest fit to call me . Amen . I willingly receive my Death , and think 't is time for me to die , if thou doest , because Life now is grown very uneasie to me , and every day brings much more evil than good , and is more my Burden than my Blessing . I receive it from thee , O! Lord , as my passage to a better Life , and am not only willing , but thankful , to change Weariness for Rest , and Earthly Sorrows for Heavenly and Everlasting Joys . Amen . If the Dying persons have lived ill and loosly , they have Reason indeed , if God please , to desire to live longer , that they may learn to live better , and may be more perfect before they Die. Yea , and even good persons do many times desire the same , since the best may mend , and still grow better . But let such good Souls think with themselves , that if they should live longer , yet living on in the same frail Natures , peradventure more days would still heap up more Frailties and Infirmities to make them still more afraid of Death ; and they would be more imperfect , and less fit to die then , than they are now . So that 't is best to let God chuse for them , and be willing to Die when he pleases . If he would not leave the ordering and Expences of his Funeral , to the Discretion of his Friends , but is minded to give Directions about the ●●me himself , let him declare where he desires they should lay his Body , and who should be desired to accompany it , and who to bear it to his Grave ; and what Tokens of kind Remembrance shall be given to any of them . And if he see fit , he may order some of the smaller Gifts and Memorials of kindness , which I mention●d before at the making of his Will , to be given at that time . In proportioning the Expences thereof , he should have regard to the Estate which he has to leave , and to his Rank and Station in the World. And in laying cut the same , he will most comfort and benefit himself , by such ways of expence as best Honour God and profit others , such as satisfying the Hungry with Doles , and cloathing the Needy with Garments , and sending Gifts in Money ( more or less as he pleases , and as suits with his Worldly Circumstances ) to his own , or other adjacent Parishes , to be distributed among the ●oor thereof ; or in such other Acts of Piety and Beneficence , as are fit to attend the Body of one , who both living in the World , and leaving it , was studious to be found doing good . And when he is near about to leave the World , he may take a pious and solemn leave of it . Let him call in his Parents , if he has any , to ask their pardon for any offence he ever gave them , and to beg their Blessing , and give them his Thanks for all their Love and Care of him . And also his Children to give them his Blessing , and charge them to keep upright and constant in Gods Fear , and in loving and helping one another . And likewise his Friends , and Family , and Dependants , to receive his last Farewell . Let him profess the great need he has of God's Mercy , and the good hopes he has through the Merits of Christ , and through his alone , to find it . Let him profess also , that he Dies in the Faith of Christ , and repeat the Creed . And that he hopes for the acceptance of his Faith and Repent●nce , in the Unity and Communion of Christs Church , in which he Dies ; and particularly , as a stedfast and sincere , though unworthy Member , of the Church † &c. whose declared Belief he professes , whose way of Worship he heartily receives , and in whose Peace and Communion he has hitherto lived , and now dies . Then let him profess , that he takes leave of the World in peace . And forgives all , both present and absent , as he desires himself God would forgive him . And that if any have ever taken any thing ill of him , he desires they would forgive him . After which , let him send Messages to any absent Friends , whose Reformation he desires , whose Peace he seeks , or whose Love , or Favors , he would express either a just thankfulness , or a friendly sense of . And as for themselves , let him thank them all , for all their good Wishes , and good Services , in his Life , and at his Death ; and pray God to remember the same for their Benefit . And let him heartily beg their pardon , for all the Unreasonable , or passionate , or unequal usage , which he had ever been guilty of towards any of them in his Health ; for all the unnecessary trouble , which he has given to any of them by his weakness ; but especially for all the provocation and offence , which he has given to any of them by his fretfulness and impatience , during the time of his sickness . And then let him charge all about him , to keep constant in the Faith , and firm in the Unity of the Church , and endeavour to confirm them in the ways of Piety , Sobriety , Justice , & Charity , and to warn them against falling from any of them for any Intrests or Injoyments of this World , or if at any time they do , against delaying Repentance , or growing hardened and secure under their Fall. Then let him exhort them all to keep Peace among themselves , especially those who are concerned in the Division of his Estate ; And desire all their prayers to assist him in his Agonies . And so recommend them all to God's Mercy , praying that he will keep them all stedfast in his fear , and safe under his care , whilst they live ; and give them all comfort , when they come into his condition ; and bring them all at last , to meet together again in his Heavenly Kingdom . After this , he may tell those Friends , who attend more about him , that in his departure , he desires he may have no disturbance to lengthen out his Pains , and molest his Passage . And therefore if any of them think they cannot contain themselves , and govern their Grief , nor see him Die without bursting into passionate Out-crys and noisie disturbance , to call back his retiring Spirit , let him beg them to withdraw when his Death approaches , and pray for him and vent their own grief by themselves . But if any of them can stand by , and accompany him in silence , if they happen then to be about him , he may desire that they would stay to assist him with their Prayers in his last Agonies , and recommend his departing Soul to God at his last Breath . After he hath taken such Religious , and solemn leave of all his Friends ; he has nothing left to do , but whilst his strength serves , to employ his Spirit in Holy Thoughts and Desires as he did before , and devoutly and willingly wait God's time for his change . And under this expectation , let him often say . My Flesh and my Heart faileth , but thou art the strength of my Heart , and my Portion for ever , Ps. 73 26. Lord , strengthen me in my last Agonies , and guard me from all Frights and Molestations of the Enemy . Amen . I have a good Master , for Jesus that most Blessed of all Names , is my Master , and I will neither be afraid , nor unwilling to go to him . For whom have I in Heaven , Lord , but thee ? And there is none upon earth that I desire besides thee , Ps. 73. 25. I desire to be Dissolved , and to be with Christ , Phil. 1. 23. Sweet Jesu , come quickly , Amen . Rev. 22. 20. Yea , as the Hart panteth after the Water-Brooks , so panteth my Soul after thee , O! God. My Soul thirsteth for God , for the living God , when shall I come and appear before God ? Ps. 42. 1 , 2. Lord I come to thee , receive me out of thine abundant Mercy . I come to thee , and him who cometh unto thee , thou wilt in no wise cast out . Jo. 6. 37. Lord Jesu , receive my Spirit . Amen . Acts 7. 59. Receive me according to thy word , and I shall live , and shall not be disappointed of my hope . Because I live , ye shall live allso . Amen . Jo. 14. 19. Blessed is that Servant , whom his Lord when he cometh shall find watching . Luc 12. 37. All the days of my appointed time , will I wait , till my change come . Job 14. 14. O! Father , pity me † as a Father Pityeth his Children , and receive me † for whom thou hast laboured , and hast made me what I am . O! Jesu , Saviour of Sinners , save me whom thou hast Redeemed with thy Blood , which is too dear a price to be thrown away in a lost Purchase . O! Holy Ghost , the Sanctifier and Comforter , now finish in me thine own work , and comfort up my fainting Spirit . O! Holy , Blessed , and Glorious Trinity , I have humbly served and feared thee , tho' in much Frailty , [ † all ] my Life ; receive and comfort me now at my Death . Amen . CHAP. VI. Of Care , and Treatment of the Dead . AS soon as the Dying Person has breathed his last , his surviving Friends , especially they whom he has intrusted with the care and Disposal of his Body , must be very careful to Dress , and treat it Decently , till it be Decently interr'd . Let it not lye too open to the Inquiries of the Curious , nor let any thing of it be exposed , which the Person if alive would blush at . If he gave Orders for his own Funeral , those Orders are a Trust , which are Religiously to be observed . But if he has left it to them , they must Order the same , with as Prudent a Regard to his circumstances and worldly Estate , and with as much Decency , and wise expression of Love and Respect to him , as they can . And lay out what is fit , in Dressing out the Body , and interring it ; in shewing Respect and Kindness , where he bore them , or where he ought them ; and in Doles and Deeds of Charity , to the Poor and Needy . In these layings out , they should not spend more than is meet , nor lavish any thing away , vainly , or imprudently . And on the other Hand , they need not Scruple , some well chosen instances of expence , which are rather Honorary than useful , if there be Estate enough to bear them , and good Reason for them , and Moderation and Discretion shown in them . For tho' this cost doth the Poor no Good , as Judas † once objected ; yet it expresses their Love , and Respect to the Dead : and such expressions of esteem and kindness to them , who have Greatly deserved it , and can now make no more Returns of it , are Religious and well approved of both by God and Men. Our Blessed Lord himself very kindly receiving * the cost of the Rich Oyntment , which Mary Lazarurus's Sister poured upon his Head , because she did it for his Burial . At the Funeral , when a Refection is brought , according to the Custom of the Place , to the Friendly Attendants of the Body before it is carried forth , to relieve their waiting , or their weariness ; let it be Dealt among them with Great Moderation . Remembring , that these Guests come not , to gratifie and please their Palates ; but to bear their Part in a Scene of Grief , and attend as Mourners . And let all who meet there , Remember , that they are come , to † mourn with those that mourn , and bear a part with the afflicted ; and be careful , to shew themselves sensibly , and seriously affected , with their own or the surviving Relations Loss , according as there is just cause ; however , with the loud Warning and Alarm to themselves , which is in these Providences . Let them not talk lightly , or Pleasantly , nor fall into Discourses of News , or Markettings , or of other Worldly business . For these neither suit with the Friendly Sadness , nor with the Religious Seriousness of that occasion , and shew them to be little touched , either with their Friends Death , or with Thoughts and Expectations of their own . But instead thereof , let them study each to employ themselves , and entertain their Company , with Thoughts and Discourses , about the Vanity , and uncertainty of all earthly Things ; about the Sorrows , and benefits of Sickness ; about the Troublesomeness , and Shortness of Life , the certainty that we shall all Dye , and the uncertainty of the Time when , and the Suddenness many Times of these Changes , and the Great need we all have constantly to expect , and prepare for them ; and about the Hopes and Blessedness there is in Dying well , and the Happiness of that State where we shall Dye no more , nor ever have the Loss of any Dear Friends to Mourn for . They may also Discourse of their Deceased Friends , especially when they have things to say of them to their Advantage : As how their Patience was tryed , and approved in their Sickness ; how good God was to them , and how Submissive , and Devout they were towards him , what Good words they said , or Good works they did , or Comfort and Support they found ; or any thing else belonging to them , either Living or Dying , for which they are fit to live in our Memory , and be examples for our instruction or imitation . And when they come thus , to take up Good and Heavenly Thoughts , and to infuse them into one another , they will do Great Good to themselves , as well as Honour to their Friend , by paying him this last Office , and all return better than they came from the House of Mourning . When the Relations and Friends mourn and shew Decent sorrow for the Deceased , as 't is fit they should , to shew they expect to find a want of them , or to express their Love , and value for them , as † Jesus wept at Lazarus's Grave , to show how he loved him ; they must be careful , to Do it moderately , and Christianly . And Grieve for him like men , who know that God has taken him ; and who have hope and comfort in Death , and after it ; and believe , when a Pious Friend Dyes , that the living only have lost , but that the Deceased has got by Dying . But they must not repine against God , who has taken their Friend away ; nor mistrust his Care to provide for them , now their Friend is gone ; nor grow out of Humour , or unthankful for all his other Mercies , because they are deprived of this ; nor let their Grief be excessive or obstinate , and refuse to be comforted , † as they who have no Hope . Particularly , let them not refrain going to Church , for such a certain space of Time , or number of Weeks , after a Dear Wife or Husbands Death , as the manner of some is ; which I think is a very ill chosen expression of Grief , or Ceremony of Mourning . For this looks , as if we were out of Humour with God , because he has taken our Friend from us ; and is very unsuitable , to that Patience , and Thankfulness , which we ought to express ; and to that Devotion , which we not only ought , but need to use , on such occasions . For these Changes , should not make us less Religious , but more ; and call us to God , and his House and Service , instead of Driving us from them . The House of God , is the House of comfort ; and in our affliction , we have the more need to run to it , to be eased of our Sorrows , as well as to show our intire Submission and Service to that most Wise and good Hand , which has now Disposed of our Friend , and in his Due time will Dispose of us too to his own mercy . And as for the Mourning of the Surviver , when God has this way parted dear Pairs , the Memory of the Deceased should not easily wear off , but stick fast and long with the Living , as is very fit , both in Respect to the Dead , and in Decency and due Regard to the censure of the Wise and Sober part of the World. And unless the Circumstances or needs of Families , are very extraordinary and Pressing for them to change their condition sooner , they should at least wait the Time , which Custom and good Report have fixed in mourning for the Dead , before they forget their Sorrows , or hearken to any motions of exchanging them for new Joys . Lastly , the Executors and nearest Relations may still further shew their kindness and careful Respect , and Deserve well of their Deceased Friends , by being very studious to keep Peace among themselves ; and , if any Clauses of the will are not clearly worded , or any matters about the Estate are left lyable to Dispute , by Composing them amicably among themselves without fuits , that the contentions of the Living may not spoil or disparage the Kindness , nor ever be laid by God , or men , to the Neglect , or carelessness of the Dead . By fulfilling their Wills punctually , and giving to every one at their Time , with Good-will , and without unnecessary trouble , or Delays , what is really intended for them , and Due to them thereby . Yea , by having Regard , to what was fit for them to Order , tho' they forgot to Order it : Or , what they needed to Order , but could not , as Payment of Debts which they left not Estate enough to pay . The Law , indeed , will not compel them to pay beyond Assets , or what the Deceased has left them to pay out of . But Natural Affection , and the Virtue of Gratitude , in near and dear Kindred , especially in Children towards their Parents , may call for more than any humane Law doth . For Children have received abundance from their Parents , and if ever they see them brought to want , they ought to look upon themselves as much in their Debt , and greatly obliged in Gratitude * to requite them if they are able , which St. Paul calls shewing Piety at home . Especially to shew this Piety in doing such things for them , as they would most Desire to be done for themselves . And if these Deceased Relations had Liberty to speak their own mindes to us , I belive we should hear , that nothing lyes nearer to their Hearts , or would be more for their Ease or Comfort , than doing Justice for them where they owe it , or paying their just Debts is . And therefore to take these up , according to our Ability and Circumstances , and reasonably to content and satisfie their Creditors , is a Great and Noble part of Religious Piety towards them , and a most Rewardable instance of Gratitude and Nat●ral kindness . Which is of the more account , as being shown towards those , who tho' heretofore they have done much more for us , yet now can doe nothing , either for us , or for themselves ; and as being thereby an Office full of Humanity and Generosity , as well as of Gratitude and Piety . Thus much I thought fit to premise , for a Brief Direction , to Sick or Dying Persons , how to manage and employ themselves when call'd by God to these Conditions ; and also to the surviving Relations , how to discharge their Parts well upon the Death of Friends . But for a more full Assistance , and Direction of their Practice or Devotions , I have laid together some choice Scriptures , and Composed particular Prayers , fit to Guide their Practice , and express their Devotion , on the several Duties and Exigencies , of the State of Sick or Dying men , or of the surviving Kindred , when their Friends are taking from them . And these are contained in the Pages following . Prayers and Devotions FOR The State of Sickness . Scriptures , for the Duties , and Needs of Sick Persons . Psal. 39. and 130. Job 7. Matt 25. to v. 14. 2 Cor. 5. to v. 12. Psal. 77. and Psal. 6. Isa. 38. Heb. 12. I. Sickness and Afflictions are sent and ordered by Almighty God , and come on Errands of Mercy . AFfliction cometh not forth of the dust , neither doth trouble spring out of the ground . For God maketh sor● , and bindeth up : he woundeth , and his hands make whole ▪ Job 5. 6. 18. I kill , and I make alive ; I wound , and I heal : neither is there any that can deliver out of my hand . Deut , 32. 39. As many as I love , I rebuke and chasten . Rev. 3. 19. Even as the Father doth the Son , in whom he delighteth . Prov. 3. 12. For what Son is he , whom the Father Chastneth not ? So that if ye endure chastning , God dealeth with you as with Sons . But if ye be without chastizement , whereof all are partakers , then are ye Bastards , and not Sons . Hebr. 12. 7 , 8. You only have I known , of all the Families of the Earth ; therefore I will punish you for all your Iniquities . Amos 3. 2. Behold then , † happy is the Man whom God correcteth . Job 5. 17. For when we are judged , we are chastned of the Lord , that we should not be condemned with the World. 1 Cor. 11. 32. And 't is good for me , that I have been afflicted , that I might learn thy Statutes . Psal. 119. 71. Our Earthly Fathers , indeed , chastned us after their own pleasure ; but he for our profit , that we might be partakers of his Holiness . Heb. 12. 10. So that I know , O! Lord , thy Iudgments are Right , and that thou in faithfulness hast afflicted me . Psal. 119. 75. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , World without end . Amen . And this Glory be to the Father , &c. may be added at the end of all the following Collections of Scripture , when they are used Devotionally . II. How they are to be received . I. With Repentance of their Sins . BY sin came death , and death hath passed upon all men , because all have sinned . Rom. 5. 12. I will make thee sick in smiteing thee , because of thy sins . Mich. 6. 13. I will visit their offences with the Rod , and their sin with Scourges . Ps. 89. 32. And when he slew them , they sought him , and return'd and inquired early after God. Ps. 78. 34. In their affliction , they will seek me early , Hos. 5. 15. And this such a Repentance , as expresses it self . 1. In amendment of their sins . When I bring them thro' the fire , 't is to refine them like a silver is refined , Zech. 13. 9. And by this [ smiteing ] shall the iniquity of Jacob be purg'd ; and this is all the fruit , to take away his sin . Isaiah 27. 7 , 9. For when they be holden in cords of Affliction , then he sheweth them their work , and their transgressions that they have exceeded . He openeth also their ear to Discipline , and commandeth that they return from iniquity . Job 36. 8 , 9 , 10. And surely it is meet to be said unto God , I have born chastizement , I will not offerd any more . That which I see not , teach thou me ; and if I have done iniquity , I will do no more . Job 34. 31 , 32. 2. In reconciling themselves to those whom they have offended , and making satisfaction for injuries . If ye forgive men their Trespasses , your Heavenly Father will also forgive you . But if ye forgive not men their trespasses , neither will your Father forgive your trespasses . Mat. 6. 14 , 15. And if thou bring thy gift to the Altar , and there remembrest that thy Brother hath ought against thee ; go thy way , first be reconciled to thy Brother , and then come and offer thy Gift . Matt. 5. 23 , 24. Oppress not any , restore the Debtor his pledge , and spoil none by violence , but withdraw thy hand from iniquity , and deal truly , and thou shalt surely live . Ezek. 18. 7 , 8 , 9. Loose the bands of wickedness , and undoe the heavy burdens , and let the oppressed go free . And then shalt thou call , and the Lord shall answer thee ; thy Righteousness shall go before thee , and his Glory ▪ shall be thy reward . Isa. 58. 6 , 8 , 9. But without such Reparations of Wrongs done , He that doeth wrong shall receive for the wrong which he hath done , and there is no respect of persons , Col. 3. 25. And keep not wrongful gettings , to leave thine Heir rich : For better is a little with Righteousness , than great Revenues without Right . Prov. 16. 8. Nor think of appeasing God by giving Alms , till thou hast first done Justice : For I the Lord love judgement , I hate Robbery for Burnt-Offering , Is. 61. 8. 3. In Alms Deeds . Break off thy sins by Righteousness , and thine ●niquities by shewing mercy to the poor . Dan. 4. 27. For by mercy and truth iniquity is purged . Prov. 16. 6. Water will quench a flaming fire , and Alms maketh an attontment for sin . Ecclus. 3. 30. Sell that ye have therefore , and give Alms : Provide your selves Bags which wax not old , a treasure in the Heavens that saileth not , where no Thief approacheth , neither Moth corrupteth . Luke 12. 33. And make to your selves friends of the Mammon of Vnrighteousness , that when ye fail they may receive you into everlasting habitations . Luk. 16. 9. And charge them that are rich in this World , that they be rich in good works , ready to distribute , willing to Communicate . Laying up in store for themselves a good foundation against the time to come , that they may lay hold on Eternal Life , 1 Tim. 6. 18 , 19. Deal thy bread to the hungry , and bring the poor that is cast out to thine house . When thou seest the naked cover him , and hide not thy self from thine own Flesh. Then shalt thou call , and the Lord shall answer thee ; thine health shall spring forth speedily , and thy Righteousness shall go before thee , and the Glory of the Lord shall be thy reward . Isa. 58. 7 , 8 , 9 , &c. Because that Alms do deliver from death , and suffereth not to come into darkness . Tob. 4. 10. and c. 12. 9. It shall deliver thee from all affliction , when it is shut up in thy Store-houses . It shall fight for thee against thine Enemies , better than a mighty shield , and a strong spear . Ecclus. 29. 12 , 13. Blessed therefore is he that considereth the poor , for the Lord will deliver him in time of trouble . Ps. 41. 1. 4. In Penitential Confessions , and earnest Prayers for God's Pardon of our Sins . There is no soundness in my flesh , because of thine Anger ; neither is there any rest in my bones , because of my sin . For mine Iniquities are gone over my head ; as an heavy burden , they are too heavy for me . I will declare mine iniquity , I will be sorry for my sin . Ps. 38. 3 , 4 , 18. I have sinned , what shall I do unto thee , O! Thou preserver of men ? Job 7. 20. Lord , be merciful unto me , heal my Soul , for I have sinned against thee , Ps. 41. 4. O! Remember not against me former iniquities ; let thy tender mercy speedily prevent me , for I am brought very low . Ps. 79. 8. Remember not the sins of my youth , nor my transgressions : according to thy mercy , remember thou me for thy goodness sake . Ps. 25. 7. According to the multitude of thy mercies , do away mine offences . Wash me throughly from mine iniquity , and cleanse me from my sin . Ps. 51. 1 , 2. Thou hast chastized me , and I was chastized , as a Bullock unaccustomed to the Yoke : Turn thou me , and I shall be turned , for thou art the Lord my God. Surely , after that I was turned , I repented ; and after that I was instructed , I smote upon my Thigh : I was asham'd , yea , even confounded , because I did bear the reproach of my youth . Jer. 31. 18 , 19. Glory be to the Father , &c. II. With Trust in God. 1. Trusting him with themselves . TRust in the Lord at all times , ye People , for God is a refuge for us . Ps. 62. 8. The Lord is a refuge in times of trouble . Ps. 9. 9. Why art thou disquieted within me , O! My Soul ? Hope in God. Ps. 43. 5. For he shall be kept in perfect peace , O! God , whose mind is stayed on thee . Isa. 26. 3. And therefore what time I am afraid , I will trust in thee . Ps. 56. 3. I will trust , and not be afraid . Isa. 12. 2. I will hope , and also quietly wait for the Salvation of the Lord. Lam. 3 26. For he that believeth , will not make hast . Isa. 28. 16. Therefore when I look unto the Lord , I will wait for the God of my Salvation . Mich. 7. 7. I will not be afraid of evil tidings , for my heart is fixed trusting in the Lord. Ps. 112. 7. And tho I walk thro' the valley of the shadow of Death , I will fear no evil : For thou art with me , and thy rod and thy staff , they comfort me . Ps. 23. 4. Yea , tho he slay me , yet will I trust in him . Job 13. 15. 2. Trusting him with their Friends and Families . And all my cares for my Wife , and Family , and Friends , I cast on thee , for thou carest for us . 1 Pet. 5. 7. Psal. 55. 22. For in thee , O! Lord , the Fatherless findeth mercy . Hos. 14. 3. And tho● hast said , Leave thy Fatherless Children , I will preserve them alive , and let thy Widows trust in me . Jer. 49. 11. And I never saw the Righteous forsaken , but his seed is blessed . Ps. 37. 25 , 26. The Generation of the upright shal be blessed . Riches shall be in his house , and his Righteousness endureth for ever . Surely he shall not be moved for ever , but shall be in everlasting remembrance . Ps. 112. 2 , 3 , 6. For when their Father and Mother forsake them , then doest thou take them up . Ps. 27. 10. Even thou , who art the Father of the Fatherless , and the Judge of the Widows , Ps. 68. 5. And as a Mighty Redeemer wilt plead their cause . Prov. 23. 10 , 11. 3. The Benefit of both . And he who thus trusteth in the Lord , mercy shall compass him about . Ps. 32. 10. Because thou hast made the Lord which is my refuge , even the Most High , thy Habitation : There shall no evil befal thee , neither shall any plague come nigh thy Dwelling . For he shall give his Angels charge over thee , to keep thee in all thy ways . Ps. 91. 9 , 10 , 11. Behold , the Eye of the Lord is upon them that fear him ; upon them that hope in his Mercy . To deliver their Soul from Death , and to keep them alive in Famine . Ps. 33. 18 , 19. And the Lord is a strong hold in the day of trouble , and he knoweth them that trust in him . Nah. 1. 7. He Redeemeth the Soul of his Servants , and none of them that trust in him shall be desolate . Ps. 34. 22. And they who know thy Name will put their trust in thee , for thou , Lord , hast not forsaken them that seek thee . Psal. 9 , 10. And Trust him , 1. To Temper the Sickness and Sorrows , to our Infirmities . I will not leave thee altogether unpunish'd , but I will correct thee in measure , and will not make a full end of thee . Jer. 30. 11. and c. 46. 28. And when Epaphroditus was sick , nigh unto Death , God had mercy on him ; and not on him only , but on me also , lest I should have sorrow upon sorrow . Phil. 2. 27. In his wrath he will remember mercy . Habak . 3. 2. And to the Vpright , there ariseth light in the darkness . Ps. 112. 4. For he will not always chide , neither will he keep his anger for ever . Psal. 103. 9. His Anger endureth but a moment , and in his favour is life : Weeping may endure for a night , but joy cometh in the morning . Ps. 30. 5. He knows our frame , and remembreth that we are dust , and pitieth us like as a Father pityeth his Children , Ps. 103. 13 , 14. He remembreth that we are but flesh , a wind that passeth away , and cometh not again ; and doth not stir up all his wrath . Ps. 78. 38 , 39. And he is faithful , and will not suffer us to be tempted above what we are able . 1 Cor. 10. 13. 2. To support us under them , and help us to bear them . The Salvation of the Righteous is of the Lord , he is their strength in time of trouble . And the Lord shall help them , because they trust in him , Ps. 37. 39 , 40. The Lord will strengthen him upon the bed of languishing ; he will make all his bed in his sickness . Ps. 41. 3. And we have not an High Priest , which cannot be touched with the feeling of our infirmities ; but was in all points tempted like as we are , yet without sin . Let us therefore come boldly unto the Throne of Grace , that we may obtain mercy , and find Grace to help in time of need . Heb. 4. 15 , 16. For in that he himself hath suffered being tempted , he is able to succour them that are tempted . Heb. 2. 18. And my Grace is sufficient for thee , my strength is made perfect in weakness , 2 Cor. 12. 9. I said , indeed , in mine haste , I am cut off from before thine Eyes ; nevertheless thou heardest the voice of my supplications , when I cryed unto thee . Psal. 31. 22. Even when my Soul fainted within me , I remembred thee , and my Prayer came in unto thee . Jon. 2. 7. Wait thou on the Lord then , be of good courage , and he shall strengthen thine heart . Ps 27. 14. For he hath said , I will never leave thee , nor forsake thee . So that we may boldly say , I will not fear , for the Lord is my helper . Heb. 13. 5 , 6. Yea , tho I walk thro the valley of the shadow of Death , I will fear no evil : For thou art with me , thy rod and thy staff , they comfort me . Ps. 23. 4. 3. To Deliver us from them , or make us Gainers by them . Call upon me in the day of trouble , and I will deliver thee , and thou shalt glorifie me . Ps. 50. 15. Behold the Eye of the Lord is upon them that fear him , upon them that hope in his mercy . To deliver their soul from Death . Ps. 33. 18 , 19. He is their strength in the time of trouble . And he shall help them , and deliver them : He shall deliver them , because they trust in him . Ps. 37. 39 , 40. We know that all things work together for good , to them that love God , Rom. 8. 28. And tho' many are the afflictions of the Righteous , yet the Lord delivereth him out of them all . Ps. 34. 19. For the Lord he kills , and he makes alive ; he wounds , and he heals . Deut. 32. 39. He bringeth down to the Grave , and bringeth up . 1 Sam. 2. 6. And that , when we have the Sentence of Death in our selves , that we should not trust in our selves , but in God who raiseth the Dead . 2 Cor. 1. 9. Glory be to the Father , &c. III. They are to be received with Faith in Gods Precious Promises . THIS is a Faithful saying , and worthy of all acceptation , that Jesus Christ came into the World to save Sinners , 1 Tim. 1. 15. If any man Sin , we have an Advocate with the Father , Jesus Christ the Righteous , and he is the Propitiation for our Sins , 1 Jo. 2. 1 , 2. O! Death , where is thy Sting ? O! Grave , where is thy Victory ? The Sting of Death is Sin , and the Strength of Sin is the Law. But thanks be to God , which giveth us the Victory thro our Lord Jesus Christ , 1 Cor. 15. 55 , 56 , 57. Who shall lay any thing then , to the charge of Gods Elect ? it is God that Justifieth . Who is he that condemneth ? it is Christ that Dyed , yea rather that is risen again , who is even at the Right hand of God , who also maketh intercession for us , Rom. 8. 33 , 34. And he hath promised , I will never leave thee nor forsake thee , Heb. 13. 5. He will give the Holy Spirit to those that ask him , Luk. 11. 13. He will not suffer you to be tempted above that ye are able , but will with the Temptation also make a way to escape , that ye may be able to bear it , 1 Cor. 10. 13. And this is the Promise that he hath promised us , even Eternal life , 1 Joh. 2. 25. He hath said , Repent , and be converted , and your Sins shall be Blotted out , Acts 3. 19. For if we confess our Sins , he is faithful and just to forgive us our Sins , and to cleanse us from all unrighteousness , 1 Joh. 1. 9. And whosoe confesseth , and forsaketh his Sins , shall find mercy , Prov : 28. 13. And if ye forgive Men their Trespasses , your Heavenly Father will also forgive you your Trespasses . Matt. 6. 14. And break off thine iniquities by giving to the Poor . Dan. 4. 27. For by mercy and truth iniquity is purged , Prov. 16. 6. And Mercy rejoyceth against Judgment . James 2. 13. And having these Promises , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God , 2 Cor. 7. 1. Above all , taking the shield of faith , whereby ye shall be able to quench all the fiery darts of the wicked . Eph. 6. 16. Putting on the breast-plate of Faith and Love , and for an helmet the Hope of Salvation . 1 Thess. 5. 8. And trust in the Lord , and he shall save thee . And know , that the Lord thy God , he is God , the faithful God , which keepeth Covenant and Mercy with them that love him , and keep his Commandments , to a thousand Generations . Deut. 7. 9. His promises , are all yea , and Amen . 2 Cor. 1. 20. His word is tryed , and he is a Buckler to all them that trust in him . 2 Sam. 22. 31. Glory be to the Father , &c. IV. With Thankfulness . SHall we receive good at the Hand of God , and shall we not receive evil ? Job 2. 10. The Lord gave , and the Lord hath taken away ; blessed be the Name of the Lord. Job 1. 21. It is the Lord's mercy , that we are not suddenly consumed . Lam. 3. 22. Yea , and it is good for me that I have been afflicted , that I might learn thy Law. Ps. 119. 71. And thou out of very faithfulness , hath caused me to be troubled . Ps. 119. 75. For because the wicked have no changes , therefore they fear not God. Ps. 55. 19. Blessed therefore is the man whom thou chastenest , O! Lord , and teachest him out of thy Law. That thou mayest give him rest in the Days of Adversity . Ps. 94. 12 , 13. Glory be to the Father , &c. V. With Patience . 1. Patience towards God , in Submission and Resignation of our Selves to his Holy Will. WOE be to the man that hath lost Patience , for what will he do when the Lord shall visit him ? Ecclus. 2. 15. Humble your selves under the mighty hand of God , that he may exalt you in due time . 1 Pet. 5. 6. For our Fathers after the flesh corrected us , and we gave them Reverence ; and shall we not much rather be in subjection to the Father of Spirits ? Heb. 12. 9. Thy Will be done in Earth , as it is in Heaven . Mat. 6. 10. Father , if it be possible , let this Cup pass from me ; nevertheless , not as I will , but as thou wilt . Mat. 26. 39. Shall we receive good at the hand of God , and shall we not receive evil ? Job 2. 10. It is the Lord , let him do what seemeth him good . 1 Sam. 3. 18. And if he thus say , I have no delight in thee : Behold ! Here am I , let him do to me as seemeth good to him . 2 Sam. 15. 26. And in maintaining this Patience and Resignedness , opposite , 1. To Striving and Reluctance , and Rising up against God. Why dost thou strive against him , for he giveth no account of his matters ? Job 33. 13. Woe unto him that striveth with his Maker : Let the Potsherd strive with the Potsherds of the Earth : Shall the clay say unto him that fashioneth it , what makest thou ? Is. 45. 9. Submit your selves therefore to God. And humble your selves in his sight , and he shall lift you up . Jam. 4. 7. 10. For if their uncircumcised hearts be humbled , and they accept of the punishment of their iniquity ; Then will I remember my Covenant . Lev. 26. 41 , 42. 2. To Unquietness , and Tumultuousness and Disturbedness of Spirit . Why art thou disquieted within me , O! my Soul ? Ps. 42. 11. It is good , that a man should quietly wait for the Salvation of the Lord. Lam. 3. 26. In your Patience therefore possess ye your Souls . Luk. 21. 19. And whatsoever is brought upon thee , take chearfully , and be patient when thou art changed to a low Estate . For Gold is tryed in the fire , and acceptable men in the furnace of adversity . Ecclus. 2. 4 , 5. 3. To Weariness , and Faintness and Dejection . Thou hast born , and had patience , and hast laboured , and not fainted . Rev. 2. 3. And my Son , despise not the chastening of the Lord , neither be weary of his correction . Prov. 3. 11. If thou faint in the day of adversity , thy strength is small . Prov. 24. 10. And consider Iesus , who endured such contradiction of sinners against himself , lest ye be wearied and faint in your minds . Heb. 12. 3. For in due season , we shall reap if we faint not . Gal. 6. 9. Ye that fear the Lord therefore , believe him , and your reward shall not fail . Believe in him , and he will help thee . But woe be to fearful hearts , and faint hands , and the sinner that goeth two ways . Woe unto him that is faint-hearted , for he believeth not , therefore shall he not be defended . Ecclus. 2. 6 , 7 , 12 , 13. Why art thou cast down then , O! my Soul ? Hope thou in God , for I shall yet praise him , who is the health of my countenance , and my God. Ps. 42. 11. When I am weak , then am I strong , 2 Cor. 12. 1● . And tho the outward man perish , yet the inner man is renewed day by day . Whilst we look not at the things which are seen , but at the things which are not seen : For the things which are seen , are Temporal ; but the things which are not seen , are Eternal . 2 Cor. 4. 16. 18. Let thy mercy , O! Lord , be upon me , according as I hope in thee . Psal. 33. 22. 4. Opposite to Hastiness , as it notes Perseverance in waiting . We give thanks , remembring your Patience of hope . 1 Thess. 1 , 2 , 3. And I wait for the Lord , my Soul doth wait , and in his word do I hope , Ps. 130. 5. On thee do I wait all the day . Mine eyes are ever towards the Lord , Ps. 25. 5. 15. I will hope continually , and will yet praise thee more and more . Ps. 71. 14. Ye have need of Patience , and the just shall live by faith . Heb. 10. 36. 38. Set your heart aright , and constantly endure , and make not haste in time of trouble . Ecclus. 2. 2. And he that believeth , will not make haste , Isa. 28. 16. O! therefore tarry thou the Lord's leisure , be strong , and he shall comfort thine heart , and put thou thy trust in the Lord , Ps. 26. 14. For he will not always chide , neither will he keep his anger for ever . He knows our frame , and remembreth that we are but dust . And like as a Father pityeth his own Children , so the Lord pityeth them that fear him , Ps. 103. 9 , 13 , 14. He hath not forsaken them that seek him , Ps. 9. 10. He taketh pleasure in them , who hope in his mercy , Ps. 147. 11. He is a very present help in trouble , Ps. 46. 1. And behold ! we account them happy which endure . Ye have heard of the patience of Iob , and have seen the end of the Lord ; that the Lord is very pityful , and of tender mercy , Jam. 5. 11. They shall not be ashamed , who wait for me , Isa. 49. 23. And my soul wait thou only upon God , for my expectation is from him , Ps. 62. 5. Wait for his mercy , but go not aside lest ye fall . Cleave unto him , and depart not away , that thou mayst be encreased at thy last end . Ecclus. 2. 3 , 7. 5. To Querulousness and accusing God. It is good for a man , that he bear the yoke in his youth . He sitteth alone , and keepeth silence , because he hath born it upon him . He putteth his mouth in the dust , if so be there may be hope . Wherefore doth a living man complain ? A man for the punishment of his sins ? Lam. 3. 27 , 28 , 29 , 39. I was dumb , I opened not my mouth , because thou didst it , Ps. 39. 9. I was as a man that heareth not , and in whose mouth are no reproofs , Ps. 38. 14. For shall he that contendeth with the Almighty instruct him ? He that reproveth God let him answer it . But behold I am vile , what shall I answer thee ? I will lay my hand upon my mouth , Job 40. 2 , 4. He was afflicted , yet he opened not his mouth : He is brought as a Lamb to the slaughter , and as a Sheep before her Shearers is dumb , so he openeth not his mouth , Isa. 53. 7. Motives to Patience . Shall we receive good at the hands of God , and shall we not receive evil ? Job 2. 10. The Lord gave , and the Lord hath taken away , blessed be the Name of the Lord , Job 1. 21. Shall the clay say unto him that fashioned it , what makest thou ? Is. 45. 9. And why doth a living man complain , yea , a man for the punishment of his sin ? Lam. 3. 39. I will bear the indignation of the Lord , because I have sinned against him , Mich. 7. 9. And the Lord doth not afflict willingly , nor grieve the children of men , v. 33. If need be we are in heaviness , 1 Pet. 1. 6. And because all need , all are partakers of chastisements , Heb. 12. 8. Even Jesus , tho he were a Son , yet learned he obedience by the things which he suffered , Heb. 5. 8. So that it is out of very faithfulness , that he afflicteth us , Ps. 119. 15. And whom be loveth he correcteth , even as a Father the Son , in whom he delighteth , Prov. 3. 11. For when we are judged , we are chastned of the Lord , that we should not be condemned with the world , 1 Cor. 11. 32. He chasteneth us for our profit , that we may be partakers of his holiness , Heb. 12. 10. As Gold in the Furnace hath he tryed them , and received them as a burnt-offering . He proved them , and found them worthy of himself ; and having been a little chastized , they shall be greatly rewarded . Wisd. 3. 5 , 6. And these light afflictions , which are but for a moment , work for us a far more exceeding , and eternal weight of glory , 2 Cor. 4. 17. Glory be to the Father , &c. 2. With Patience towards our Friends and Attendants . Be patient towards all men , 1 Thess. 5. 14. With all lowliness and meekness , with long-suffering , forbearing one another in love , Eph. 4. 2. Be gentle , shewing all meekness to all men , Tit. 3. 2. And be not hasty in thy spirit to be angry , Ecclus. 7. 9. For he that is hasty of spirit , exalteth folly , Prov. 14. 29. And a man that hath friends , must shew himself friendly , Prov. 18. 24. 3. With patience with our selves , and with the heaviness and brokenness of our own Spirit under Sickness . 'T is wrong said , that God is hard , reaping where he has not sown , and gathering where he has not strow'd , Matt. 25. 24. For 't is only where much is given , that much shall be required , Luke 12. 48. He remembreth that we are but flesh , Ps. 78. 39. He himself bore our sickness , Matt. 8. 17. And had the feeling of our infirmities . And it behoved him to have so in all things , that he might be a merciful High-Priest , Heb. 2. 17. and c. 4. 15. He attends unto our cry , when we are brought very low , Ps. 142. 6. And will not forsake us , because our strength faileth , Ps. 71. 9. Dying , as well as living , we are the Lords , Rom. 14. 8. And fall asleep in him , 1 Thess. 4. 14. Glory be to the Father , &c. VI. Of Improvements thereof to Spiritual Advantages . THat I should not be exalted above measure , there was given me a thorn in the flesh , 2 Cor. 12. 7. She did not know , that I gave her Corn , and Wine , and Oyl . Therefore will I return , and take away my Corn in the time thereof , and my Wine in the season thereof , Hos. 2. 8 , 9. And I will go , and return to my place , till they acknowledge their offences , and seek my face : in their affliction they will seek me early , Hos. 5. 15. When my Heart is overwhelmed , lead me to the Rock that is higher than I , Ps. 61. 2. So that altho' for the Time , no affl●ction seemeth joyous , but Grievous : yet afterwards it yieldeth the Peaceable Fruits of Righteousness , to those that are exercised thereby , Heb. 12. 11. For he chastiseth us for our profit , that we may be partakers of his Holiness , Heb. 12. 10. Glory be to the Father , &c. 3. Scriptures for the Bodily needs and desires of Sick Persons . I. For Ease and Strength . 1. To pour out their Grief and Complaints . BEhold ! all Flesh is Grass , and all the goodliness thereof is as the Flower of the Field . The Grass withereth , the Flower fadeth , because the Spirit of the Lord bloweth upon it ; but the word of our God shall stand for ever , Is. 40. 6 , 7 , 8. When thou , Lord , with Rebukes dost correct man for iniquity , thou makest his Beauty to consume away like a Moth : Surely every man is Vanity , Ps. 39. 11. Thou hast weakned my strength in the way , and shortned my days , Ps. 102. 23. Thine Arrows , O Lord , stick fast in me , and thy hand Presseth me sore . There is no soundness in my Flesh , beca●se of thine Anger , neither is there any Rest in my bones , because of my Sin. I am troubled , I am bowed down greatly , I go mourning all the day long . I am feeble and sore broken ; I have roared by reason of the Disquietness of my Heart . My Heart panteth , my Strength faileth me : as for the Light of mine Eyes , it also is gone from me . My Lovers and my Friends stand aloof from m● sore : and my Kinsmen stand afar off , Ps. 38. 2 , 3 , 6 , 8 , 10 , 11. My Spirit is overwhelmed within me , and my Heart within me is Desolate , Ps. 143. 4. My Soul also is sore troubled ; but , Lord , how long wilt thou Punish me ? Ps. 6. 3. 2. To Pray for ease and mitigation thereof . And now Lord , what wait I●for ? truely my Hope is even in thee , Ps. 39. 7. My Flesh and my Heart faileth : but thou art the Strength of my Heart , and my Portion for ever , Ps. 73. 26. I Stretch out my hands unto thee , my Soul Thirsteth after thee as a Thirsty Land , Ps. 43. 6. All my Desire is before thee , and my Groaning is not hid from thee , Ps. 38. 9. Hide not then thy Face from me , and forget not my misery and Trouble , Ps. 44. 24. Cast me not off , nor forsake me when my Strength faileth , Ps. 71. 9. And rebuke me not , O! Lord , in thine Anger , neither chasten me in thy heavy Displeasure , Ps. 6. 1. But remove thy Stroke away from me , for I am consumed by the blow of thine hand , Ps. 39. 10. Wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry Stubble ? Job 13. 25. Oh! Spare me a little , that I may recover my Strength , before I go hence and be no more , Ps. 39. 13. Be not wroth ver●y sore , O! Lord , neither remember iniquity for ever , Is. 64. 9. But turn from me that I may rest till I accomplish as an hireling my day , Job 14. 6. and Ch. 10. 20. 21. Hear my Prayer , O! Lord , and give ear unto my cry ; hold not thy Peace at my Tears , Ps. 39. 12. Be merciful unto me , O! Lord , for I cry unto thee Daily . And thou art good , and plenteous in mercy , to all them that call upon thee . Rejoyce the Soul of thy Servant ; for unto thee O! Lord , do I lift up my Soul , Ps. 86. 3 , 4 , 5. And hear me † speedily , O! Lord , for my Spirit faileth , Ps. 143. 7. And mine Eyes fail for thy word , saying , when wilt thou comfort me ? Ps. 119. 82. And make me hear of joy and gladness , that the bones which thou hast broken may rejoyce , Ps. 51. 8. Glory be to the Father , &c. II. For Deliverance and Recovery from the same . I. IN thee , O! Lord , do I put my Trust , let me never be ashamed , deliver me in thy Righteousness , Ps. 31. 1. Vnto thee have I cryed , O! Lord , and in the morning shall my Prayer , prevent thee , Ps. 88. 13. Hear my Prayer , O! Lord , and hide not thy Self from my Petition . Take heed unto me and hear me , how I mourn in my Prayer , and am vexed , Ps. 55. 1 , 2. Lord how long wilt thou be angry with thy Servant that prayeth ? Ps. 8. 4. Save me for thy Names sake , and deliver me in thy Strength , Ps. 54. 1. Make thy Face to shine upon thy Servant , and save me for thy Mercies sake , Ps. 31. 16. O! Let it be thy Pleasure to deliver me , make hast , O! Lord , to help me , Ps. 40. 13. And send out thy Light and thy Truth , and let them lead me , and bring me unto thy Holy Hill , and to thy Tabernacles , Ps. 43. 3. II. What profit is there in my Blood if I go down unto the Pit ? shall the dust praise thee ? Shall it declare thy Truth ? Ps. 30. 9. Shall thy loving kindness be declared in the Grave ? or thy Faithfulness in Destruction ? Shall thy wonders be known in the Dark ? and thy Righteousness in the Land of Forgetfulness ? Ps. 88. 11 , 12. The Living , the Living , he shall Praise thee ; the Father to the Children shall make known thy Truth , Isa. 38. 19. Thou hast been my Succor , leave me not , neither forsake me , O! God of my Salvation , Ps. 27. 9. Thou art he that tookest me out of my Mothers Womb , thou wast my hope when I hanged yet upon my Mothers Breasts . I have been left unto thee ever since I was born , thou art my God even from my Mothers Womb. Our Fathers also hoped in thee , they trusted in thee , and thou didst deliver them . They called upon thee , and were holpen ; they put their trust in thee , and were not confounded , Ps. 22. 4 , 5 , 9 , 10. And the Poor shall not always be forgotten , and the Patient abiding of the meek shall not perish for ever , Ps. 9. 18. O! Then deliver me , and let me not be confounded , for I have put my Trust in thee , Ps. 25. 19. And men shall know , that this is thy hand , and that thou Lord hast done it , Ps. 109. 26. Glory be to the Father , &c. On Receipt of Ease , or any Abatement of Pain or Sickness . BEhold ! God is my Salvation : I will trust , and not be affraid ; for the Lord Jehovah is my Strength and my Song , he also is become my Salvation . Thou wast angry with me , O! Lord , thine Anger is turned away , and thou Comfortedst me , Isa. 12. 1 , 2. He hath chastned me sore , but he hath not given me over unto Death , Ps. 118. 18. He knows our Frame , he remembreth that we are Dust. And like as a Father Pityeth his Children , so the Lord Pitieth those that fear him , Ps. 103. 13 , 14. Glory be to the Father , &c. IV. Vnder the Accidents of Sickness . I. Want of Sleep . ALL the night make I my Bed to swim , I water my Couch with my Tears , Ps. 6. 6. For thou holdest mine Eyes waking , I am so feeble that I cannot speak . My sore ran in the night , and ceased not ; My Soul refused to be comforted . I call to Remembrance my Song in the night : I † commune with mine own Heart , and my Spirit maketh diligent search . Will the Lord cast off for ever , and will he be favourable no more ? Is his mercy clean gone for ever ? doth his Promise fail for evermore ? Hath God forgotten to be Gracious ? hath he in Anger shut up his tender Mercies ? And I said this is my infirmity : but I will remember the works of the Lord , surely I will remember thy wonders of old , Ps. 77. 2 , 4 , 6 , 7 , 8 , 9 , 10 , 11. Lord I remember thee upon my bed , and meditate on thee in the night watches , Ps. 63. 6. I have remembred thy name , O! Lord , in the night , and have kept thy Law , Ps. 119. 55. Glory be to the Father , &c. 2. On Excess of pain and weariness . Lord , thou hast set me , as a mark against thee , so that I am a Burden to my self . * In the day time I cry and cease not , and wearisome nights are appointed to me . When I lye down , I say when shall I arise , and the night be gone ? and I am full of Tossings to and fro unto the dawning of the day , Job 7. 3 , 4 , 20. Thou wilt not suffer me to take my Breath , but fillest me with bitterness , Job 9. 18. O! turn thee unto me , and have mercy upon me , give thy strength unto thy Servant , and save the Son of thine Handmaid , Ps. 86. 16. Are not my days few ? cease then , Lord , and let me alone that I may take comfort a little , Job 10 20. O! spare me a little , that I may recover my strength , Ps. 39. 13. And lay not more upon me , than I am able to bear , 1 Cor. 10. 13. My Grace , sayest thou , is sufficient for thee , and my strength shall be made perfect in weakness , 2 Cor. 12. 9. And in the multitude of my Thoughts within me , thy comforts , Lord , delight my Soul , Ps. 94. 19. Glory be to the Father , &c. 3. On taking Physick . Man liveth not by Bread alone , but by every word that proceedeth out of the mouth of God , Mat. 4. 4. And it was neither Herb , nor mollifying Plaster that restored them to health ; but thy word , O! Lord , which healeth all things . For thou hast power of Life and Death ; thou leadest to the Gates of Hell , and bringest up again , Wisd. 16. 12 , 13. He that is our God , is the God of Salvation ; and unto God the Lord belong the issues from Death , Ps. 68. 20. The Lord hath created Medicines out of the Earth , and he that is wise will not abhor them . And with such doth he heal men , and taketh away their Pains . For of the most High cometh healing , and he hath given men Skill , that he might be honoured in his marve ? lous works , Ecclus. 38. 2 , 4 , 6 , 7. My time is in thy hand , therefore I trust in thee , O Lord , Ps. 31. 14 , 15. Oh! Send thy word and heal me , and deliver me from my Destruction , Ps. 107. 20. Glory be to the Father , &c. V. For Attendants about Sick Persons . I. HE that is ready to slip with his feet , is as a Lamp despised in the thought of him that is at ease , Job 12. 5. But to him that is afflicted , pity should be shewed from his Friends , Job 6. 14. For a Friend loveth at all times , and a Brother is born for adversity , Prov. 17. 17. And if your Soul were in my Souls stead , I would strengthen you with my mouth , and the moving of my lips should asswage your grief , Job 16. 4 , 5. But my Brethren have dealt deceitfully as a brook , and as the stream of brooks they pass away . As Brooks that are blackish with Ice , wherein Snow is hid . What time they wax warm , they vanish ; when it is hot , they are consumed out of their place . Now ye are nothing , you see my casting down , and are afraid . Yea , you dig a pit for your friend , Job 6. 15 , 16 , 17 , 21 , 27. II. Whether one member suffer , all the members suffer with it ; or one member rejoyce , all the members rejoyce with it , 1 Cor. 12. 26. Distribute then to the necessity of Saints , and weep with those that weep , Rom. 12. 13 , 15. And he that sheweth mercy , let him do it with chearfulness , v. 8. For God is not unrighteous to forget your work and labour of love , which ye have shew'd towards his Name , in that ye have ministred to the Saints , and do Minister , Heb. 6. 10. I was sick , and ye visited me . In as much , as ye have done it to the least of these my Brethren , ye did it unto me , Mat. 25. 36 , 40. And this is pure and undefiled Religion , to visit the Fatherless and Widows in their affliction , Jam. 1. 27. And the heart of the wise is in the house of mourning ; for by the sadness of the Countenance the Heart is made better . That is the end of all men , and the living will lay it to his heart , Eccles. 7. 2 , 3 , 4. Glory be to the Father , &c. VI. An Hymn of Thanksgiving for Recovery from Sickness . IN my wrath I smote thee , but in my favour have I had mercy on thee , Is. 60. 10. The Lord hath chastned me sore , but he hath not given me over unto death , Ps. 118. 18. In love to my soul , he hath delivered it from the pit of corruption , for he hath cast all my sins behind his back , Is. 38. 17. O! Lord my God , thou hast considered my trouble , thou hast known my soul in adversities , Ps. 31. 7. Thou healest the broken in heart , and bindest up their wounds , Psal. 147. 3. And I cryed unto thee , and thou hast healed me . And hast turned for me my mourning into dancing , thou hast put off my Sack-cloath , and girded me with gladness . To the end that my Glory may sing praise to thee , and not be silent : O! Lord my God , I will give thanks unto thee for ever , Ps. 30. 2 , 11 , 12. My Mouth shall shew forth thy Righteousness , and thy Salvation all the day : For I know not the numbers thereof . And my Lips shall greatly rejoyce when I sing unto thee , and my Soul which thou hast redeemed , Psal. 71. 15. 23. O! Sing unto the Lord , ye Saints of his , and give thanks at the Remembrance of his Holiness , Ps. 30. 4. And ye that fear the Lord , trust in the Lord , he is their help and their shield , Ps. 115. 11. To the upright he maketh light to arise in the darkness , Ps. 112. 4. For his Anger endureth but a moment , in his Favour is Life : Weeping may endure for a Night , but Joy cometh in the Morning , Psal. 30. 5. I will offer the Sacrifice of Thanksgiving , and will call upon the Name of the Lord , Ps. 116. 17. And I will pay thee my Vows , O! God , which my Lips have uttered , and my Mouth hath spoken when I was in trouble , Psal. 66. 13 , 14. I will not hide thy Righteousness within my Heart , I will declare thy Faithfulness and thy Salvation : I will not conceal thy Loving Kindness and thy Truth from the great Congregation , Psal. 40. 10. I will pay my Vows unto the Lord , now in the presence of all his People . In the Courts of the Lord's House , in the midst of thee , O! Jerusalem . Praise ye the Lord , Psal. 116. 18 , 19. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall , be World without end . Amen . PRAYERS FOR THE Duties , and Needs OF SICK PERSONS . I. A General Prayer for things needful under Sickness . O! Almighty and most Righteous Lord , who † makest sore and bindest up , and in * whose Hands are the Issues of life and death : Give me Grace to look upon this my Sickness as of thy sending , ●nd to own both the justice and the mercifulness of thy Visitation and of my suffering therein , and to look up to thee for strength to bear , and for Grace to profit by the same . It comes , O! My God , as thy scourge for my sins , which is to make me see them , and avoid them . And as thy Medicine , to cure my Spiritual Diseases , and repair in me the Decays of thy Grace . And as thy Fiery Tryal , which is to prove my Virtues , and to purge away my Dross . And , Lord ! Let it not miss of serving , and effecting in me all these Gracious purposes . And make all my thoughts under the same , to be only thoughts of Love and Thankfulness , of Holy Resignation and Obedience unto thee , and of humble hope in thy Mercy . And suffer me not to fall into impatience , or mistrust of thy Love and Gracious promises , or into any evil and indecent carriage , which will add to my guilt if I die , or to my remorse and shame if I live . Temper my Sorrows also , O! Father , to my weakness , and support me under them by thy Comforts . And direct and recompence the labours and kindness of those , who charitably attend about me in my sickness . Keep me always submissive and devout towards thee , and thankful and easie unto them . And let thy Blessing go along with all their Means and Medicines ; and in thy due time , asswage , and end my pains ; and either restore me to my strength , and send me health and ease , and the mercies of a longer and a better life ; or else a blessed , and a comf●rtable death , for our Lord Jesus Christ●s sake . Amen . Out of the Office of Visitation of the Sick. O! Lord look down from Heaven , ●ehold , visit and relieve me thy Servant . Look upon me with the eyes of thy mercy , give me comfort and sure confidence in thee , defend me from the danger of the enemy , and keep me in perpetual peace and safety , through Jesus Christ my Lord. Amen . Our Father which art in Heaven ; Hallowed be thy Name . Thy Kingdom come . Thy will be done in Earth , as it is in Heaven . Give us this day our daily bread . And forgive us our Trespasses , as we forgive them that trespass against us . And lead us not into Temptation ; But deliver us from evil : For thine is the Kingdom , and the Power and the Glory , for ever and ever . Amen . And he may still conclude with the Lord's Prayer on all occasions , when he has used as many of these Prayers as he thinks fit for that time . Particular Prayers , for the Duties and Needs of Sick Persons . Prayers for Repentance in Sickness . I. RIghteous art thou , O! God , in all these pains and sorrows , which punish my sins and try my patience , and I have none to accuse or complain of for the same , but my self . I receive my sickness , as the Chastisement of a Sinner ; and am willing to bear Chastisement for my sins , that I may be thereby reclaimed from them . Correct me , O! Lord , that thou mayest not condemn me ▪ and let me be judged by thee for my sins , and judge my self for them here , that I may have nothing but mercy without judgment to receive at thine hands hereafter . But judge me , O! My God , with Mercy , and not in thine Anger . Judge me not according as my sins have deserved , but according as my weakness can bear , and according as thy Compassions are wont to mitigate thy Judgments . And let my sickness work my true Repentance , and prove an happy means in the hand of thy mercy , to expiate my Guilts , not to encrease them ; and to reclaim me perfectly from all the Evils which I have committed formerly , not to occasion my committing more ; and to confer that rest and peace upon my Soul , which is denyed to my Body , for our dear Lord and Saviour Jesus Christ's sake . Amen . 2. Thou smitest me , O! Gracious Lord , that thou mayst cure me , and punishest my sin , that thou mayest thereby amend and reclaim my person . And I am weary of my sins , which have brought upon me all these Sorrows , and which I know assuredly will bring infinitely worse , unless I prevent the same by my timely and true Repentance of them . Help me therefore to search them out , O! God , and to discover every accursed thing . And when I see them , let me not stop at any one , but set my self intirely to renounce and amend all . Let thy love , make me h●te every evil way . And make my purposes against them , strong and resolute ; and my care in fulfilling the same , vigilant and patient ; and all the remainder of my days , to be one continued defacement of my former Errors , and Devotion of my self to thy Service . Lord ! Cure my Folly by my Misery , and teach me by the loss of my bodily ease , to purchase the Blessing of true Repentance , and the comfortable hopes of thy merciful acceptance thereof , thro the Merits of our dear Lord and Saviour Jesus Christ. Amen . To make his Confessions , and other Acts of Repentance , with greater sureness and satisfaction to himself , the Sick man must first make a discovery of his Sins , by examining himself , and trying his ways upon the several Heads and Branches of God's Commandments . And thereby inquire into the state of his Soul , to see whether he is already safe within the terms of pardon , or what he wants to make him so . This is a work , for all men , at all times , who would live with safety , or die with peace . But especially for sick and dying persons , who are more sensible their case admits of no delays ; and who not only ought , but also more commonly are wont to make it their earnest desire and care . And in their performance of this most important Task , with security and comfort , I have assisted them as well as I can , in the Tryal or Judgment of the Soul , &c. in a small Treatise intituled , A Companion for the Penitent , to which I refer them . 3. A Confession of Sins , taken out of the Office for the Penitent , or those who mourn for sin , p. 39. &c. O! Almighty and most Righteous Lord , I do hear with grief of heart , and with shame and deep humility confess unto thy Dreadful Majesty , that my sins are exceeding many and great , and have been frequently repeated . I have oft-times transgressed out of Ignorance : O! that I could not say careless Ignorance , under Opportunities of Knowledge ; yea , or affected Ignorance , espoused for Earthly ends against Light and clear Evidence , which was enough to shame and silence me , though not to gain and convince me . But I have transgressed oftner out of Negligence , Worldly Fear , or Desire ; yea , alas ▪ too oft , out of presumptuous Wilfulness , condemning the Evil , whilst I was a doing it , and offending wittingly , and with Checks and Convictions to the contrary * . And these Sins I have been drawn to , against all the Endearments of thy Mercies , and all the Alarms and louder Warnings of thy Punishments ; against all the Rebukes and Strivings of thy Grace , and of my own Conscience , and of other faithful and seasonable Admonishers . And against all mine own Purposes and Engagements , Deliberately made , and solemnly profess'd , and frequently repeated , that I would offend therein no more . Lord be merciful to me , a Great and Wretched Sinner . 2. BUT thou , O! Blessed Jesus , by making thy self a Sin-Offering for us , art come to take away the Sins of all , who truly Repent thereof . And , O! Merciful Lord , tho' my Sins are many and grievous , yet I do not desire to overlook them , but would gladly see and discover them all , that I may penitently bewail and forsake them . And Oh! That no corrupt Passions , nor love of Worldly or Carnal Interests , may ever byass me , or blind my Eyes from seeing the same , whilst there is space left me to repent of them . And as for those sins , which I do know my self to be guilty of , I do not cover , but with shame confess them . I do not justifie nor excuse , but condemn my self for the same . I stand thereby guilty , O! Lord , of highest Disobedience , against the strictest Obligations ; of wretched Disingenuity and Unthankfulness , against the most endearing Mercies ; and of most stupid Folly , against my own clearest , highest , and most lasting Interests , throwing away thy favour and future Joys , for empty shows and shadows , and a blessed Eternity for moments of Vanity . I reflect on all this , O! Merciful God , with bitterness , and with a Spirit wearied with mine own ways . I see and lament my own folly , and abhor mine own vileness on account thereof . I wish with all my Soul , that those Sins had never been done , and would take any way to undoe them , and most earnestly desire , and fnlly purpose by thy Grace , that I may do so no more . God be merciful to me , a self-condemning and repenting Sinner . 3. LOrd , I am burden'd and heavy laden with my Sins , Oh! Do thou , who * callest out to the heavy laden , to seek refreshment at thine Hands , give me ease . I confess them , and desire above all things else , that I may utterly forsake them : Let me according to my Promise † find Mercy . From mine Heart I forgive all Persons who have offended me , even my bitterest Enemies , and most earnestly entreat thee , that thou wouldst forgive them : Oh! Do thou , who * offerest forgiveness to those who are ready to grant it , for Jesus Christ's sake forgive me . I repent unfeignedly of all my Sins , and am ready to make all just amends , at least as far as I am able , to any whom I have ever injured , whether they be of low or of high Degree , or even the highest of all . O! God of all Grace , perfect my Repentance and accept it , and blot out all my misdeeds , as thou † engagest to do unto all those who sincerely repent of the same . I know , O! Blessed Jesus , that * there is no Name but thine , whereby I can obtain Pardon . And I trust only to the fulness of thy Merits , and to the faithfulness of thy gracious Promises , and to the abundance of my Heavenly Father's Mercy and Loving Kindness , to me a great and miserable , but an Humble , Contrite , Penitent Sinner . Forgive them all , O! Blessed Father , Remembring not my Deservings , but the pityableness of my Weakness , and thy Dear Sons infinite Merits , and thine own boundless Mercies and most precious Promises . Let me here have thy Peace , and be admitted hereafter to stand for ever in thy ●resence , for our Lord Jesus Christ's sake , Amen . Our Father , &c. For carrying on this duty of Repentance , the sick person may likewise make use of the Prayer for Profession of Godly Sorrow for Sins , and of Resolutions of New Obedience ; and of the Profession of the Fruits of Repentance , and the Conditions of Forgiveness ; and of the Prayer for Pardon of sins , in the Office for Penitents . And for comforting and quieting his Conscience , against Fears and Scruples , he may be supplyed with Hymns and Prayers in the Office for Persons troubled in mind ; all which are in the Companion to the Penitent . II. Prayers for an Heart to be Liberal in Alms-Deeds , when any Persons are about to make their Will ; or to accompany Repentance at any time , leaving out the Passages within the Hooks , [ ] which particularly refer to their last Wills. I. O! Almighty Father , thou gavest me all my worldly Estate , that I should employ it for the convenient support of my self and of my Family , and of the ●oor and Needy . And when I come to thee , I can have nothing to carry along with me , but a strict account how I have laid it out . Give me Grace therefore , I earnestly intreat thee , after I have made a wise provision for my Family out of it , with a free and glad heart , to give good Portions thereof to the poor , who are thy Receivers , or to Religious and Pious uses , that when I can no longer possess my Estate , I may come with joy to give up my account of it ; and that when my worldly Goods can no longer profit me , my good disposal thereof may , thro the Merits of my only Lord and Saviour , Jesus Christ. Amen . 2. AND whatsoever I give to the Poor , or to pious uses for thy sake , give me the Heart , O! Lord , to do it with a good Will , and with a Liberal Hand . For thou , O! My God , hast freely given the whole of this Estate to me ; and therefore it is not for me to be narrow and niggardly , in these Returns of a small part thereof , which I make to thee . [ And these Pious and Charitable Gifts , alas ! Have been far too few , and too poor and slender , all my life ; and therefore I need to supply that Defect , by being more liberal therein at my Death . ] And what I thus give out of it , O! Blessed Jesu , is to thy poor Members , who are all my near Kindred , and Brethren in the Spirit . Yea , Lord , * by such Acts of Mercy , I know that iniquity is purged . And by this use † of the Mammon of unrighteousness , I may make my self Friends in thy Presence . And the Poors Prayers and Thanksgivings , for any relief or comfort which they have received by my means , may heap Blessings on my head whilst I live , and help much to recommend me to thy mercy and gracious Acceptance when I die . So that these Gifts to them , O! Blessed Lord , are the truest way I have of giving to my self , and are much more for my own relief , than for theirs . And I do , and will look upon them , as a * laying up Treasure for my self in Heaven , and making a Return of my wealth for my own use and behoof in another Life . And reckon , that what I wisely give in this kind , I take and carry away with me , to stand me in stead in the most needful time of thy mercy , thro' Jesus Christ my Lord , and only Saviour , Amen . ● . A Prayer , at the Oblation , or giving of our Alms ; or on alloting any sums , to charitable , or Pious uses . O! Blessed Lord , I humbly intreat thee Graciously to accept of this poor return of the worldly Substance , which thou hast committed unto me . I offer it to thee , for the use of thy poor Members , whom I look upon as my poor Brethren . I offer it with an Heart , that is truly sorrowful for all my Sins , and thankful for all thy Mercies ; that seeks acceptance for it , only for the sake of thy Sons merits , and from thy mere Grace and Favour ; and that is ashamed for its having made the offering no sooner , and now for offering no more . And all my Alms and Repentance , I present and put into thy Hands , O! Holy Jesu , in the Communion of Saints , and in the Unity of thy Holy Church , which is * thy Body , and † Spouse , and whereto thou hast given the precious Promises , of Grace , and Pardon , and eternal Life . O! Father , in the Unity of this Body , let me find mercy . And accept mine Alms as an Oblation of a sweet Savour , and supply and perfect all my Wants , and purge away all my Sins , thro' the merits of my only Saviour and Redeemer , Jesus Christ , Amen . Our Father which art , &c. III. Prayers for Trust in God in Sickness . I. O! Almighty Lord , under all my weakness and pains of Body , and uncertain Prospects for my self , and for my Family , I trust [ intirely ] to thee , who hast Goodness enough to Pity us , and Power enough to help and deliver us . I trust in thee , O! my dear God , who hast been my Refuge and Defence in many troubles , and art still ready to be so in more ; who invitest us most Lovingly , to * cast all our Cares upon thee , and hast promised to take care of us ; who lovest to be trusted , and † never failest them who trust in thee . I trust to thy Wisdom , to chuse for me better than I can chuse for my Self . I trust to thy Power , to help and support me , where I am weak , and without strength to help and support my Self . And I trust to thy Love and Fatherly care , to deal out all my Sorrows with tenderness , and to turn them all to my good and greater Comfort in the End. For I believe and know , O! Gracious Lord , that * thou wilt correct me in measure , and consider , not what my Sins do deserve , but what my Weakness can bear . I believe , that † thou wilt remember Mercy in my Corrections , and still * make light to arise up up to me out of Darkness , and daily relieve my Sorrows , with thy manifold and most seasonable Favours . I believe , that † thou wilt not keep Anger for ever , but in due time wilt abate my Pains and Troubles ; or , if that be good for me , and for thy Glory , perfectly remove them ; however , in the End , that thou wilt change them all into everlasting Rest and Joy with thee , thro' Jesus Christ my Lord , Amen . 2. For Trust , against the Torment , and distraction of Fears . AND since , under all my Sorrows and uncertainties , thou art my stay and confidence , Lord keep me easie , and quiet within my Self . I have cast all my cares npon thee , and therefore they should not any longer be troublesome , or distracting unto me . I have put my self into thy hands , and thou hast promised to take care of me ; and therefore I ought to rest assured , that all is certainly for my good , and is most wisely and kindly Ordered , which befalls me . Oh! then , that I be not disq●ieted with fear of Evil , since none can happen unto me without thy leave . That I be not troubled , at the Helplessness of those I am to leave behind me , because I leave thee to take care of them . Nor frighted with the approach of Pains , because thou art to set bounds to them . Nor with any evil Tydings , or Alarm of Dangers , because thou art to govern them . Yea , that I be not terrified , † tho' I walk thro' the shadow of Death , because Life and Death are both in thy hands . Nor even in Death it self , because thou wilt most Graciously support me in my Death , and make it the Gate to everlasting Life , thro Jesus Christ my Lord , Amen . 3. For Trust , against dejection of Spirit , and Despondency . AND since I rest upon thee as my Rock and stay , and have thy strength to Trust to , let me not sink under my Burden , O! Lord , by Dejection , and Faintness of Spirit . For no Burden is so heavy upon me , but thou canst , and wilt support me under it , and in thy due time , which is always my best time , deliver me from it . Thou hast Promised , O! my God , † not to lay more upon me , than thou wilt enable me to bear . And thou , Holy Jesu , art touched with the Sense of our infirmities , and wilt inflict no more , than thou knowest is proportionable to my weakness . Thou hast bore them in thy self , and wilt tenderly consider them in thy Members . Thou wilt not continue my Smart , till I have quite lost my Patience . Nor send me Pains and Sorrows , without supports and succours . And thou dost send , and wilt send , no evil upon me , but what I need , or what is for my Good , and what thou wilt take off , when it has wrought thy gracious Purposes , and served my Necessities . And therefore when my Pains or Distresses are hardest upon me , let me not think , or say , that I cannot endure them . For thou , Lord , knowest better what I can endure , than I do . And when I come to it , by thy help I shall find my self able to endure more , than I thought I could . And if thou hadst not known me strong enough thro' thy Grace to endure them , thou wouldest not have put me to endure them . And even now , thou wilt either remove , or mitigate the same , when I can abide no more . Instead of concluding then , that I can bear them no longer , give me Grace , O! Father , to set my self resolutely to bear them the best I can . And firmly to believe , that thou mercifully considerest what I can bear , and wilt shew thy Grace is strong where my flesh is weak , and wilt be sure to support me at present , and to ease and deliver me at last , thro' the Merits of my dearest Lord and Saviour Jesus Christ , Amen . 4. For Trust , against Suspiciousness , and finding Fault . SInce I wholly commit and trust my Self to thee , O! my God , let me constantly think well of all that thou dost for me , and sendest upon me . Let me not think ill of it , because I cannot think ill of thee : nor fall to Tax it , either with unfitness , or unkindness , or once suspect any therein , because it is ordered by thee , who canst not order amiss , and who in all these things hast not less Love and Goodness , but only more wisdom to allot and order for me , than I have to order for my self . Yea , where things are hardest to be accounted for , make me still think well of them , and believe firmly that thou se●st good and kind Reasons for the same , tho' my short-sighted , and shallow understanding can see none . And therefore , O! Father , when things are hardest upon me in my Condition , my Reverence and Confidence in thee , shall be stronger than my mistrust of them , and by thy Grace I will answer all my own Objections against them , by considering they are of thy chusing . And whether any evils are sent upon me , or any comforts are delayed , and withheld from me , I will believe still that all is as it should be , and will turn to good in the end , because all is done by thee , who lovest me , and hast promised to keep me under thy tender care at present , and to receive me to thy Blessed self at last , thro' the Merits of my dearest Lord and Saviour Jesus Christ , Amen . 5. For Trust , for Deliverance out of Sickness or Afflictions . LOrd , I trust to thee , who sendest all these Sorrows upon me , to take them off again . I trust to thee to take them off , because thou * takest no delight in the Pain of thy Servants ; yea , because thou art of great Pity , and art † touched with a Sense of our sufferings ; because * our Fathers trusted in thee , and were holpen ; because I my self have [ always hitherto ] trusted in thee , and thou hast still delivered me ; and because thou hast promised † in the day of Trouble , to deliver those that call upon thee , that they may Glorifie thee . And now , O! my God , let thy word be verified unto thy Servant , and * let me not be ashamed , or Disappointed of my Hope . I trust and depend on thee , do not thou fail , or forsake me . Leave me not under my Troubles , but relieve and † comfort me , according to the days wherein thou hast afflicted me ; and turn my Mourning into Joy , that they who love thee may see it , and learn thereby to Praise thy mercy , and to put their trust in the same , thro' Jesus Christ our Lord , Amen . 6. Prayers of Sick , or dying Persons , for trusting God with their Friends or Kindred . I. LOrd , if thou seest fit to call me home to thy self by this Sickness ▪ when I am taken from my Wife and Children , and from those who under thee depend on me , give them Grace , I earnestly intreat thee , to betake themselves to thee . I commit them to thee , O! God of mercy and truth , for they are thine ; and † with thee the Fatherless find mercy . Yea , † thou art the Father of the Fatherless , and the judge of the Widows , and will shew thy self † might to plead their cause . And my Heart is at ease , to have them lodged in thy care , where they are infinitely safer , and will be infinitely happier and better provided for , than ever they could be in mine , or in any others without thine . I freely commit them to it , O! Blessed Lord , having my self always found the ●lessing of being under it , and of trusting to it . And I beg no greater Blessing for them , than that they may ever have thy good Providence for their Inheritance in this world , and thy Peace for their Portion in the world to come , for Jesus Christ's sake , Amen . 2. [ When I am gone ] O! my dear God , they are thrown upon thee , who art the Husband of the Widow , and the Father of the Fatherless . And , Lord , as thou art their Father , provide against all their wants , and Protect them from all wrongs . Supply to them by thy kind Providence , what they want in outward helps . And altho' they have none to Counsel them , where they are unskilful and unexperienced ; nor to right them , where they are injured ; nor to furnish and supply them , where they are unprovided : yet will thy Spirit be the best Guide , and thy Care , and thy Blessing will abundantly make up all . [ † At my Departure , ] O! Father , they are bereft of their earthly stay . But thou art better , than Friend , or Husband , or Father , or Mother : Yea , than allot her supports put together . Oh! then , do not thou leave them , but when † [ I ] am gone , stay thou still with them . And be thou to them , whatsoever I would be , and more than I could be , if I were still employ'd by thee to take care of them . And enable them evermore to place their love and delight in thee , and to fix their Trust and Confidence in thy mercy . Oh! that th● Will and Honour may always be their care , that so their needs and welfare may always be thine . And keep them from polluting themselves with any things , which may forfeit thy Fatherly Care and Providence , and Cry louder against them , than their destitute Circumstances do for them . Train them up , good Lord , stedfastly in thy Fear , and preserve them from all the Evils and Temptations of this world , and bring them safe at last to the Joys and Blessedness of that to come , for Jesus Christ's fake , Amen . 3. Another Prayer for the Widows and Orphans , &c. for Trusting God with themselves . O! Blessed Lord , the more we are bereaved of other supports , the more do thou strengthen our Faith and Confidence in thy self . Make us know , that we can never be destitute , whilst we have thee to take care of us ; and that no earthly Provision , is , or can be so good to us , as being intitled to thy good Providence . For it is thy Goodness , O! dear God , that supplys and supports us by any earthly Friends . They are only means of thy Providence , and Instruments whereby thou takest care of us . And thy good Providence , which sends us Comforts , or supplies by them , when it removes them , can and will find out other ways , and do the same without them . So that we are never without Friends and faithful helpers , whilst we have thee to stand by us . And thou , Holy Father , still remainest , and thy Mercy is still the same ; altho † this most dear and desired means of conveying the Blessed Effects thereof upon us , is withdrawn . Yea , thou art nearer to us , and more concern'd to help and provide for us , now † they are gone . Oh! then , that we may look up unto thee , more than unto them ; and rest our Hearts more on thy staying with us , than on theirs . And that being taken off from earthly Dependances , we may now depend more intirely upon they Promises , and place our chiefest Security and Comfort in thy Love , thro● Jesus Christ our Lord , Amen . Our Father , &c. IV. Prayers for Faith in Gods Promises , under Sickness . I. O! Almighty Lord , who relievvest our weakness by the belief and hope of thy Promises , under all my weariness I take Comfort , and amidst all my Temptations I rest my Soul upon thy word . For under the load and guilt of my Sins , I trust to the Blood of Jesus , and to thy sure Promises of Forgiveness upon our true Repentance . And under the Sense of their strength , and of my own weakness , I trust to the Promises of thy Spirit and Grace . And amidst all the Decays and Miseries of this mortal Body , I trust to thy sure Promises of ●mmortality . I trust to thy Promises , O! Father , to be with me in all my Sicknesses and Sorrows , to temper my afflictions to my infirmities , and to give me strength in Proportion to my Needs , to ease and rid me of my Pains , or to support me under them whilst I live , and to turn them all to my advantage in the end , and to receive me to thy self when I die , for my dearest Lord and Saviour ▪ Jesus Christ's sake , Amen . 2. AND , Lord , let not the Adversary shake my Faith of these Gracious Promises , nor let my own weakness ever betray me once to doubt of them . For thou art true , and canst not deceive us . Thou art † the faithful God , who keepest covenant and mercy for ever . Thy † Promises are all yea , and Amen . And † thy word is tryed , and is a sure Buckler to all who trust to it . Even when we think thee far off , thou art near at hand to us ; and remembrest our Sorrows , and thine own Promises , when we fancy thou hast forgot them . Oh! then , that I may trust to thy word , which shall surely be verified in its time . And keep stedfastly in the Expectation , that all these Mercies shall be made good unto thy Servant , and Patient in waiting till thou graciously and plentifully fulfillest the same , for Jesus Christ's sake , Amen . Our Father , &c. V. Prayers for Resignation to the Will of God under Sickness . I. O! Almighty and most merciful God , my Sorrows are great , and my Flesh is weak and sore wearied ; but I am willing to bear them , because they are of thy sending . Since thou thinkest them fit for me , O! my God , I will think them so too , and will find no fault therewith , nor think another State were better for me . I humbly yield to thy Wisdom , and prefer thy Will before mine own . I am content to bear what thou pleasest , and to be eased of my Burden when thou please●t . And desire , not only silently to suffer thy Will , but in my Will and Heart to be truely reconciled and consenting to it , and to see thy Love and my own Benefit in my Chastisement , which is sent for my Good , and will work good for me in the end , thro' Jesus Christ my Lord , Amen . 2. AND therefore in all , that doth , or shall befall me in this Sickness , thy Will , O! Blessed Lord , be done . Thy Will be done , because it is thine ; and because thou art my Father , and nothing can come to me from thee , but what is very agreeable with a Fathers Tenderness and Affection . Thy will be done , because thou knowest best what to chu●e for me ; and because I am well assured , that to refer all my matters to thy Choice , is the best care I can take for my self . For in thy Choice , thou hast not less kindness , but only more knowledge , Care , and Providence , than I can have in chusing for my self . For as for me , O! my God , I know that I am ignorant , and whilst I live in this world , shall be ignorant , what things thereof , or what States and Conditions therein , are most desireable for my Self , or for my Friends . I am foolish in my wishes , too oft opposing that , which is most safe for me , and which is fit , or it may be needful to do me good : and as often coveting that , which is full of Danger , and like to do me hurt . And therefore I renounce my own Will , which is blind and foolish , and which if I could have it , would too often be to my sorrow and prejudice . And instead of that , I refer my self wholly to be guided and disposed of by thine , which never errs , and is always for my real welfare and advantage . And my desire is , not that my foolish wishes , but that thy unerring Wisdom , may at all times prescribe me and mine our Portion . I trust to thine All-seeing eye , to direct what is best ; and to thy Fatherly love and care , to allot it for us . And where I do not see how any Orderings of thine , should work for mine , or for my Families , or Friends good ; yet , Lord , I will believe that thou doest , and that all is both wisely , and kindly appointed for us , because it is thy doing , who † bringest light out of darkness , and Comforts out of Crosses , and makest † all things work together for good to those that love thee , thro' Jesus Christ our Lord , Amen . 3. SEnd then , O! Father , what thou pleasest upon me , for thou wilt send nothing , but what is most fit for me . I heartily submit my self to thy Pleasure , for it is always a good Pleasure . I wait thy Time , for it is always the best time . I know not what things to desire in this case for my self , nor when to desire them . But my safety is , that I am in thy hands , and that there I desire to be , and to have thy Love and Wisdom chuse for me . And that I am willing to receive my Mercies and Comforts from thee , not when I fancy , but when thou seest they will most serve and glorifie thee , and benefit me , thro' Jesus Christ my Lord , Amen . 4. UNder my weakness , O! merciful God , I pour out my Complaints before thee ; and when I am most pressed by my Pains and Sorrows , I am most earnest and importunate in my desires of ease . And thou , who knowest our Frame , and pitiest our infirmities , allowest me to be so . But amidst all these Cravings and Importunities to have my own Will , O! Gracious Father , I desire above all things still to be intirely resigned to thine . For when my Heart desires ease , or deliverance , it is with Submission . When I ask the same , according to to my desire ; I leave thee , O! my dear God , to Order for me , and to Answer me according to thy most wise and good Pleasure . Yea , where my Pains and Sorrows are most pressing , and I am most earnest and importunate in asking and desiring ; yet even there would I by no means prescribe to thy Wisdom , nor seem to doubt of thy Love. For I trust assuredly , O! Father , to thy indulgent Care and sure Promises , of tempering my troubles to my weakness , and of giving me all needful Supports under them , and of turning all to my Comfort and Advantage in thy due time . And I leave thee still to do me good , by such ways , not as I fancy , but as thou seest best for me , and most fit to make me sure of thine everlasting Mercy , thro' Jesus Christ my Blessed Lord and Saviour , Amen . Our Father , &c. VI. Prayers for Thankfulness under Sickness . I. O! Almighty and most merciful God , tho' I am compassed about with Weaknesses and Sorrows , yet I have no cause at all to complain of thee , but have still enough to thank thee for , and to speak well of thy Name . And by thy Grace I will not overlook the endearing Mercies which I have , out of Discontentedness for others which I have not ; nor quarrel with those which are still left me , because others are taken away . For the least of those I have , O! Lord , is abundantly better than I deserve . And instead of being ungratefully angry for those which I have now lost , I most humbly and heartily thank thee , that I was allowed to have them , and injoy them at all , and that I lost them no sooner . Yea , and even as for my Sorrows themselves , O! my dear God , I do not only own thy Justice , but reverence thy Wisdom , and acknowledge thy Goodness to me therein . I receive my Chastisements as thy Favours , and as Tokens of thy love , and means of my own Happiness , which come to do me good against my Will , and to lead me thro' the Valley of tears , to the happy Regions of everlasting Rest and Bliss . And tho' affliction it self † is not joyous , yet the Sense of thy Love and of my Benefit are joyous , and to be received , not with Complaints , but with Thanksgivings . Lord , † my Spirit is willing , but my Flesh is weak . But let thy Grace be the support of my weakness , and the Finisher of my willingness . And let the sense of thy Love , and the hopes of thy Promises , drown the sense of my Sorrows , and fill my heart and tongue with Thanks and Praise to thee , thro' Jesus Christ my Lord. Amen . 2. I Bless thee , O! Father , for all the manifold and great Mercies , vouchsafed to me under my Sickness . For my affliction , is infinitely less than I have deserved . And thou dost not send it upon me , till I need it . Aud when thou sendest it , it is all to do me good . And in doing me good this way , O! Lord , thou dost in great mercy Pity my weakness , and provide for it . For 't is thy mercy , that lays not too much upon me . 'T is thy mercy , that I am brought down by degrees , and am † not consumed suddenly . 'T is thy mercy , that thou wast not soon , nor wilt be long angry with me . 'T is thy mercy , that † makes my Bed in my Sickness ; that considereth my weakness , and supporteth me ; and considereth my Pains , and shortneth them , and always in due time gives me ease , or intermission from them . 'T is thy mercy , O! dear God , that ordereth Comforts for me continually , to sweeten my Distresses to me ; and that makes thee still to be most near unto me at those times , when I stand most in need of thee . So that altho' I am Sick , O! my God , yet I am not forsaken . For Blessed be thy Name , my Griefs are not beyond measure , and my Burden is not without help , nor my Sufferings without hope and comfort , wherewith in thine abundant Mercy thou daily temperest them , and sustainest me , thro' Jesus Christ my Lord , Amen . 3. I Bless thee , O! most gracious Lord , for sending this Sickness upon me , which thou sendest to shew thy Love and Care of me , and to do me good . For if my Body were not sick , thou seest my Soul would be sick . Yea , alas ! it has been [ very ] Sick , and this Sickness of my Body comes to cure it . For in thus Correcting me when I had gone astray , thou art putting an end , O! God , to my wandring . Thou sendest these Sorrows , † to open my ears to discipline when Mercies would not open them , and to reclaim me and set me in the way of Pardon . So that this dealing shows , that thou hast not rejected me , as an outcast or Alien ; but still lookest upon me with thoughts of Mercy , and † treatest me as a Son. And Blessed be thy Mercy , O! Father of Mercies , which by these Pains and Sorrows of my Body , hast given my Spirit rest , from the wearisome importunity and Sollicitations , of Lust and Envy . Blessed by thou , who hast thereby dull●d the edge of my covetous Desires , and laid asleep my worldly Cares , and brought down my ambitious and aspiring thoughts , and humbled Self-conceit , by shewing me that I am but sin and folly , dust and misery . Blessed be thou , who hast thereby calld me off from incumbring my self † with many things , which now I see cannot profit me , to mind the one thing necessary ; and from minding worldly Vanities , to spend my thoughts upon thy Laws and Promises ; and from placeing my confidence in my Self , to place it only and wholly in thee . And since my Sickness , doth thus shew me thy Love , and cure my Spirit , and set on my Felicity , it shall please me , O! God , when it pains me . And I will confess to the Glory of thy Truth and Goodness , that † thou out of very Faithfulness , hast caused me to be troubled , even because I need it , and because by thy Grace I shall receive much benefit by it , thro' my Blessed Lord and Saviour Jesus Christ , Amen . 4. I Bless thee , O! Lord , for all the innumerable Mercies which I have received from thee most bountifully and seasonably , in all States and Conditions of my Life , and thro' all the days and years of it . And for that I have long received good at thy hands , before I am brought now to receive Evil. I owe thee infinite thanks for a Life of health , before this Confinement to my Bed of Sickness : and for the long and sweet relish I have had of worldly Comforts , before my Disease has rendred them unsavory . And my present Pains and Sorrows , O my God , do not make me forget thy past or present Mercies , nor go about to lessen them nor shall they by thy Grace , ever make me out of humour with thee , or unthankful for them . Yea , instead of giving thee less thanks for them , by reason of this change of my Condition , I wll give thee more , because my present want of them has taught me better how to prize and value them . And I do Bless , and I will † Bless the Lord that gave , and Bless him still after he has taken away . I Bless thee , for that I still injoy much Good ; and cannot in the least blame thee , that I have some evil ; but thank thee abundantly that I have no more . And above all , that under all my present Misery , I am comforted with the Sense of thy Love , and with the Blessed hopes of everlasting Peace and Joy , thro' Jesus Christ my Lord , Amen . VII . Prayers for Patience under Sickness . I. A General Prayer for Patience . O! Merci●ul Lord , now I am called to the State of Sickness , which is a Tryal of Patience , give me Grace to shew Patience under the same , that is not to be wearied , and cannot be reproved . Enable me , O! Father , to shew a quiet and composed Patience , that is without tumult of troubled Thoughts , and discontented Passions . A submissive and resigned Patience , that is without reluctance to thy Will , or Rebellious murmurings . A Patience of hope , that doth not s●●k under my Burdens , nor is driven by ●he smart of my Pains , to 〈…〉 Love , or Care , or 〈…〉 . And a Thankful 〈…〉 sensible of my Comforts and Supports , as well as of my Sicknesses ; and that owns all my present Sufferings to be far below my deserts , and all my past and present Mercies to be infinitely above them . And make me perfect , O! my God , in this Patience . Let me tarry thy leisure , and not be hasty . Let me wait on thee , and not grow weary . But bear all , whilst I have any thing to bear , in comfortable hopes of thy Strength to support my present Weakness , and of thy Mercy to ease and deliver me at last , either by a more healthful Life , or by an happy Death , thro' the Merits of Jesus Christ my Lord , Amen . 2. For Patience without reluctance , or Disquietness . LOrd , I humble my Self under thy mighty hand , and submit to thy Visitation . I submit my Self willingly , and will not strive , or make resistance . I kiss the Rod , instead of Quarrelling with it , and † accept of it quietly , as of the punishment of mine iniquities ; Yea , thankfully , as of the Restorer of mine innocence . And in this Patience , O! Holy Father , do thou still continue and preserve my Spirit , composed and quiet , and easie to my Self . Since it is thy Will thus to afflict me , bow my Will to thine , and make me willing to bear it . And bearing it willingly , let it not anger or discontent me . Yea , O! my God , I trust to thee , to lay no more upon me than I can bear ; Oh! let that Trust keep me , without Fears and Distractions under my Burdens . I bear only what I most justly deserve , Oh! let that stop me from complaining . Nay , I bear infinitely less than I have deserved , and still injoy abundance of Mercies after I have deserved to lose all ; Oh! then let me not fall to accuse thee for thine inflictions , but rather to accuse my self for my evil Deserts , and to thank thee for my most undeserved Comforts . Set a watch upon my Tongue therefore , O! righteous Lord , and suffer it not to vent it self in any fretful or froward Speeches ; nor to make my Sufferings seem bigger , or my Comforts and Supports seem fewer , or thy most tender and undeserved Mercies to me in my Distress , seem less than they really are . But if the painful agitation of my Spirits must issue out in Crys , Lord , let my Crys be , not at all to accuse , but only to justifie thy Visitations , and to express my own Sorrows , and implore thy Mercy and seek help from thy Grace , thro' our Lord Jesus Christ , Amen . 3. For Patience without Dejection of Spirit , and without Hastiness for ease . AND help me , O! Almighty God , to bear my Load without being cast down . For whatever my Burden be , I have thee for my support , and therefore should not faint , or sink under it . Thy sure Promises are my Confidence , and thy Almighty power is my defence ; O! then let not any Greatness of my Tryals , or Sense of my own weakness , make me afraid . And give me long Patience in bearing and waiting , O! my God , if my relief from thee doth not come suddenly . And let me not foolishly prescribe to thee , by what means , or Medicines thou shalt ease me under my Maladies , or deliver me from them , or at what time thou shalt do it . For 't is more than enough for me , if I may be allowed to have these Mercies at all , tho' by any means , or at any time : and it is always best for me , to have them in thy way , and at thy time . Thou knowest best how to succour and save me , and when it will most sensibly affect me , and serve thee . Oh! then , that I may six no times of ease to my self , but expect them from thee . That I may tarry thy leisure , and not think thee long . That I may Patiently abide , if thou delayest , and not mistrust thee . Yea , Patiently abide always , and not grow weary ; but still think with my self , yet a little while , and he will shew forth his Mercies , and fulfill his Promises , and I shall find the ease and deliverance which my wearied Flesh desires , in the exchange of my Sickness , either for the Comforts of health , or for the rest and joys of Paradice , thro● my dearest Lord and Saviour Jesus Christ , Amen . 4. For Patience with Friends , and Attendants . I. AND together with this Patience towards thee , give me Patience , O! merciful Lord , towards all those , who friendly , or charitably minister to me , and attend about me . Keep me from being humorsome , and shewing Crossness to their good Counsels ; or from being causelesly angry , and Exceptious , against their kind Services . And if any evil Accidents , or Indiscretions happen , let me not fall unquietly to aggravate them , or burst out into any passionate or opprobrious words thereupon . But enable me always , O! Father , to shew my self pleased , and obliged , with the least kindness , which they do for me , or about me ; and to ●nterpret all mis-chances favourably ; and to pass over things with Ease and Gentleness , which are not done for me to my desire . And on all occasions , to make it my study , to give them no more trouble than needs to help me , nor any cause to repent of their officious care , or to grudge at what they do for me : which , as I receive with Thankfulness , so I humbly beseech thee in thy goodness , most mercifully to repay to them and theirs , for Jesus Christ's sake , Amen . 2. AND , Lord let me ever bethink my self , that my own Pains and and Weaknesses will keep me troublesome to my self ; and that whil●t I am so , I am in no good Disposition to be pleased with others , altho ' what they do for me be really fit to please me , were I in a ●emper to be pleased with it as I ought to be . And that 't is very hard , even for a discreet and kind Care , to do all things acceptably to a pained and sickly Body . And therefore , that I ought to take all well , and not to quarrel with what they do for me , which is always well meant and done kindly ; yea , and it may be wisely too , tho' it happens not to hit with my diseased Fancy . Oh! then , Holy Father , that I may consider upon every occasion of offence with them , that at the best I am very troublesome to them . And that all they do for me , is out of kindness , which should be kindly taken . That much of it is pure Charity , which in this Estate I cannot recompence to them , by taking their troubles upon me , as they do mine upon them . And that it is a small thing , to return Good-will and hearty thanks , where I have nothing better to repay : And to be pleased with their love and kindness , tho' I am not eased by their Performance : And to study to please them with my kind acceptance , who have no other aim , than to oblige and ease me by their friendly and charitable Offices , and when they can do no more for me themselves , to seek to thee for the rest , and recommend me by their Prayers to thy help and mercy , thro' Jesus Christ our Lord , Amen . 5. For Patience with ones self , and with the Heaviness and Brokenness of their own Spirit under Sickness . I. O! most Gracious God , when I am most burden'd with my heavy Load of Pains and Weaknesses , give me Grace , I humbly intreat thee , to gather up what thoughts and powers I have left , and to employ them all to bear it Patiently . And when I am a little more at ease , let me be sure to praise thee for the ease I find , and to improve my ease and return thee Thanks , in a tribute of Godly Prayers , and of holy thoughts and Meditations . Make me look upon my Prayers , O! Lord , as my surest support , and as my best Employment . And enaable me always , to be glad of any helps in them , and of any ease and leisure for them , and to be sincerely careful then to put them up the best I can . But when I do this the best I can , let me not fear that it will offend thee , or endanger me , because in this State of Pain and Sickness I can do it no better . For my Bodily indispositions , and my troubled Fancy , and broken Thoughts , O! my God , are part of my Disease , wherewith thou tryest my Patience . And as thou expectest from me , that I should bear with them , as with an affliction of thy sending , so thou wilt Graciously bear with them too , for our Blessed Lord and Saviour Jesus Christ's sake , Amen . 2. FOR thou , O! merciful God , considerest our State , and makest all just and reasonable allowances for the weakness of it . And therefore thou wilt not exact of me to seek to thee , with the Vigour and strength of healthy Faculties , or with such uninterrupted continuance and attendance as requires the same , after thou hast taken my health and strength away . But thou dost , and wilt accept , O! Gracious Lord , of a feeble Prayer , from a faint and feeble Spirit : and of a short one , from a mind of broken thoughts , which is soon spent and wearied , and cannot attend to any thing long . Nay , thou Graciously acceptest , even of a Sigh , or a Groan , or a devout Wish , or of a sudden Breathing , and short Act , of holy Love , or of humble Resignation , of Faith , or of Patience , when the decays and Drowsiness of a Spirit almost spent and ready to faint , will suffer us to put up nothing else . Oh! then that I may bear with my self , and with the feebleness and faintness of my own Spirit , in my religious Services under my Sickness . And when I am the most languid and liveless in any spiritual Acts , make me remember , that 't is thy Blessed Will , to send this State of weakness upon me . And that all the while I am bearing thy Will patiently , I am pleasing thee : and that every moments Resignation of my Will thereto , is an holy Offering . Let me consider , that I recommend my self to thee , by the patience of hope , and by meek Suffering , when I have no strength left to do it by Labour and Action . Nay , that in the hight of my Disability , even my weakness , and Bodily indispositions are vocal for me , and move thy Pity , which in thy due time will give me ease and Deliverance from them , and Graciously allow for my Faintness and accept of my poor Services under the same , thro' the Merits of our most Blessed Lord and Saviour Jesus Christ , Amen . 6. A Prayer for the helps to Patience . O! Blessed Lord , under all my Grief and Misery , help me , I humbly and earnestly beseech thee , to all those good Dispositions , and wise Thoughts and Considerations , which may make it easie to me . Keep me humble , O! God , and I shall quietly stoop to my Burden , and not complain . Teach me to deny my self , and my own desires , and I shall contentedly bear my Cross. Let me have hope in thee as an Anchor of rest , and keep me from doubting of thy Love , and from mistrusting thy Grace and sure Promises , and I shall bear up under my Load , yea , bear up with Comfort , and in thy due time see an happy end thereof . Give me Peace in my own mind , and I shall be the stronger to endure the troubles of this World ; and thy Comforts in my Soul , shall support and defend me , against all the Storms and Tumults that are raised in my Body . And , Lord , let me not stand to reckon up my Sorrows after they are past , and to renew them to my Self by calling them over again in a painful Remembrance . Especially , let me not aggravate them to my Self , by envious Reflections , and discontented Comparisons with the easier state of others . Nor let me anticipate them by frightful Imaginations before they come , and when by thy Grace they may very likely never come : or any other ways create Sorrows to my self , where really thou dost not send them . But keep me from all such Reflexion on them , as serves not to reform me , but only to afflict me ; and as tends not to enable me to bear my Pains , but only to give Strength and quickness to them , and Feebleness and Trouble to my self . And Grant , O! Holy Father , that forgetting still what is past , I may every moment set my self with all my might , to bear what lyes upon me at present . And that under the same , my thoughts may all busie themselves , in justifying thy Goodness , and Arraigning mine own wickedness ; and in casting about , how I may bear my Affliction patiently and devoutly , and learn Obedience thereby , and how I may be comforted under it at present , and turn it to my everlasting ease and joy in the end , thro' Jesus Christ my Lord , Amen . 7. Prayers containing Motives to Patience . I. LOrd , make me Patient under all I suffer , because it is thy doing , and my Deserving . Make me look upon my Afflictions , as Tokens of thy Love and Care of me , which are not sent upon me , till they are needful for my good and for thy Glory , and which tho' they are troublesome are yet exceding wholsome . For they come , to keep my Soul from being corrupted , and lost by Ease and Pleasures ; and to cure me of my Errors and earthly Afflictions , and of my Forgetfulness of better things ; and to raise my Heart to thee , on whom it should always fix , and from whom it should never stray . And keep me sensible , O! Almighty God , that impatience doth only double my Disease . That it makes me troublesome to others , but most of all unto my self . And that it provokes thy wrath , instead of diverting it , and makes more severity necessary to break my Spirit , when less will not suffice to bend it to thy Yoke . Whereas humble Submission to thy Will , O! Lord , is the readiest way to have mine own ; and my bearing thy Rod with Faith and Patience , and hearkning to the voyce thereof , is the readiest way I can take of hastning on my own Deliverance . For when there is no hindrance thereto from other wise ends of thy Providence , thou art wont to grow weary of using the Rod , after it has show'd us our Errours ; and art inclined to spare us , when we submit our selves : Not smiting us , for any pleasure and delight thou takest in the Pains of thy Servants ; but to bring down our Spirits , and to purge away our Sins , that we may be fit and duely qualified for thy Love , and for our own everlasting Happiness , thro' the Merits of our dear Lord and Saviour Jesus Christ , Amen . 2. AND tho' my Pain and Sickness is hard to be born , O! Gracious God , yet keep me ever mindful , that there is need of much heat * in the Furnace , to fine the gold , and to purge away the Dross . That I need to bear some Hardships to prevent worse , and cannot be torn from my Sins , and from thy Wrath , without some violence . Yea , Lord , that it is a Favour to me , and very desireable , to be visited with these short Pains , which thy Grace and my Patience will turn at last into durable Joys ; rather than to be let alone in my Sins , to lye down without ease or remedy in everlasting Torments . And whilst I am bearing my hard Lot , make me know , O! Father , that all thy Promises of Grace and help in time of need , are sure and stedfast . That thou tenderly considerest my weakness , both in sending of my Sorrows , and in proportioning of my Succours . That thou hearest all my Groans , and pitiest them , and wilt find a cure or put and end to them in thy due Time. And that thou art most ready to accept of my humble Repentance to appease thy wrath , making such allowances for my frailty and Forgetfulness , as our needs do require , and as thine infinite Mercy and Goodness , and thy Gospel Promises do bid us comfortably hope for , thro' the Merits and Mediation of our only Saviour and Redeemer Jesus Christ , Amen . 3. AND whatever my Hardships and Sorrows be , O! God of Patience and of all Consolations , make me consider , that this World is the place of Sorrow and Trouble , whereof all must expect to bear their share . That we need these Embitterments of Life , to reconcile us to the thoughts of Death , and to awaken our Preparation for it . That Patience is one of the principal Virtues , which we have to learn and exercise whilst we Live. And that if the exercise of it is hard , it will answerably be exceeding happy , and most highly rewarded . And let me remember moreover , O! Lord , that the more Tryal we have here of our own Patience , the more Proof we have withal of thy Grace and Faithfulness , and the greater is our hope of a more abundant joy and Blessed recompence . And that a little waiting and endurance usually lets us see , how good and Gracious thou art , in removing what lyes hard upon us : However , that the Rest and Comforts of the next World , will abundantly satisfie and make amends for all . Yea , and even here , O! Lord , let me consider , that Patience under my Burdens makes them lighter , and my Condition better ; giving me present ease in this Life , as well as more abundant hopes in the Life to come , That 't is best for thy Will , to take place of mine , and to chuse for me , both whether , and when , and how I shall be eased of them . And that if I struggle against thy Will , I cannot resist it . But by bearing it patiently , I do not only submit to necessity , but shew an Act of Obedience and Duty , which will please thee , and in the end will far more profit me than my Pains do at present afflict me , thro' my Blessed Lord and Saviour Jesus Christ , Amen . 4. AND Grant me Grace , O! Lord , always to bear in mind , that I am here but as † a Stranger , and that these Decays will carry me home . That whilst I am here * in the Body , I am absent from the Lord , and still as I am leaving my Body , I am hastning to him . And that my poor Soul is now a clogg●d and a close Prisoner in Flesh , and these Pains and Weaknesses are come to set it free . And let me remember , O! Father , that these Sorrows , which I endure in my passage to Rest and Peace , are common to men . Nay , they are the Lot of good men , who are often exercised with a greater measure thereof , because here is all the Place † of their evil things . They are not only incident to us , but Profitable for us , and the best have need of them . For even the Blessed Jesus himself , † tho he were a Son , yet learned he Obedience by the things which he suffered . He bore the Cross , before he wore the Crown : and we are first † to suffer , that we may also Reign with him . And I willingly submit to follow , where my Blessed Lord has lead the way , and to take Pain and Sorrow in my passage to everlasting Life and Joy , as he has done before me . Only , O! my God , be thou with me , as thou wast with him ; and let me have thee for my Support and Comfort under all my Sorrows whilst I live , and for my Blessed Portion when I die , thro' Jesus Christ my Lord , Amen . VIII . Prayers for Spiritual Improvements by Sickness . I. O! Most Gracious and Merciful God , I receive this sickness as thy Monitor , to put me upon considering and amending the Errors of my Life , and on making preparation for my Death . And let no flattering hopes of life , O! Lord , delay or slacken my Repentance , or keep me from setting my Soul in order . But give me Grace to make use thereof , as if I were sure it would be , what for ought I know it may be , a Sickness unto Death . And therefore let me now begin , to repent of all my sins with that exactness , as he should do who thinks this is like to be the last time . And to order all my Actions with that uprightness and holy care , as befits him who is going to give an account of them . And to be so perfect in putting on all the Dresses of a Religious Spirit , as he who expects to have no place afterwards for filling up any Omissions . And on my Sick-bed , Holy Father , let Holy Prayers be my Employment and Delight . And make me look on shewing Patience , and exercising Faith , and perfecting Repentance , to be my business , for those remaining moments , which I have still to spend on earth . Oh! Let me have as little to do with Vanity , and as much intercourse with thee my God , and exercise of all Heavenly Thoughts and Virtues , as I can ; that being used to that blessed Employment of Beatified Spirits , I may be fit for their Society , and prepared everlastingly to injoy thee in Glory , through Jesus Christ our Lord. Amen . 2. AND , Lord , do thou , whose Glory it is to bring good out of evil , and Light out of Darkness , turn my sickness , which comes as the punishment of my sins , into the means of my obedience . Make it the instrument of thy Grace to bring me to my self , and to call me off from Sin and Folly , which have been the Parents of all our pain and misery . Let it bring Innocence and Watchfulness to my Spirit , and peace and comfort therein ; and then my Afflictions shall pass for Favours , and I will give thee thanks and praise for my Correction . When it wasts and brings down my Spirits , O! Father , cause it also to tame and bring down my Passions , and all violent Motions . In my low Estate , make me meek and lowly . And let the sense of my wants and weakness , cure me of all Self-Confidence , and carry me out wholly to depend on thee . Under the Terrors of thy Power , possess me with holy awe and fear . And whilst my pains make me forgetful of other things , let me not remember the wrongs I have received , nor be high in resentments of them Let the dulness also of my Senses , O God , mortifie all Carnal Appetites , and the unsavoryness of all worldly Vanities , cure me of all inordinate fondness for them . Oh! Make my love of Earthly things , and all my sinful Lusts and Self-esteem to die before me , and let my Sickness kill them , and save my Soul alive . And grant , O! Lord , that the trouble which I find there is in wanting thy Mercies , may keep me duly sensible of them , and thankful for them , whilst I enjoy them . And let the feeling of these Sorrows in my self , touch me with Pity and Compassion for the Sufferings of others , whensoever I see them exercised therewith . And make me ever think , O! Holy Father , that I get more in being thus made better and wiser by my Afflictions , than in being deliver'd from them : And count nothing so good for me , as to be brought thus to know my self , and to know and serve thee , and to be put in the sure way of obtaining thine everlasting Mercy , thro my most Blessed Lord and Saviour Jesus Christ. Amen . 3. AND if as * my outward man decays , my inward man be thus renewed , I will bless thy Name , O! Merciful God , for the kindness of these hard Providences , and acknowledge to thy praise , that † thou in very Faithfulness hast caused me to be troubled . For thou give●t me better things , than thou takest away . The bringing down my Body , is for the inrichment of my Soul , which is my better part . And this smiting and wounding of my Flesh , is for the healing and binding up my Spirit , which is the truest way to do me good . Oh! then , that instead of dreading thy Visitation as my Scourge , I may receive it as my Medicine . That I may not repine at its making me weak in Body , but rather rejoyce that it makes me strong in Spirit . And give thee thanks , for thy kindness , and my comfort in thy Corrections , which are to make me good , that thou mayest make me happy , and give me everlasting Rest and Bliss with thee , thro' Jesus Christ my Lord. Amen . IX . Prayers for the Bodily Needs and Desires of Sick Persons . 1. For Ease , when Sickness grows very painful or troublesome . 1. LORD , look upon mine Adversity and Misery , which call aloud to thee for ease . For [ * I am wither'd like grass , and my Bones will scarce cleave to my skin . † My heart panteth , and my strength faileth me , and mine eyes are grown dim . And ] there is no soundness in my flesh , because of thine anger , nor rest in my bones because of my sin . [ Yea , * my bones are burnt as an Hearth , and ] I † go mourning all the day long , and * wearisom nights are appointed to me , and I am full of tossing to and fro unto the dawning of the day . This thou knowest , O! My God , for † my groaning is not hid from thee . Oh! * Be not wroth very sore , nor remember iniquity for ever . † Cast me not off , when I need most to seek to thee , nor forsake me when my strength faileth me ▪ But hear me , and ease me , O! Lord , for thou delightest in Mercy . Hear me , for I cry unto thee , yea I cry unto thee all the day . Hear me * speedily , for I am brought very low ; and make no long tarrying , for † mine eyes long sore for thy word , saying , when wilt thou comfort me ? And though my flesh , and my heart fail me , yet let not thy Mercy , and thy Word fail me . For I still resign , and trust my self to them ; and in my greatest weakness and extremity , thou , O! Father , art my strength and my portion for ever , thro' Jesus Christ my Lord. Amen . 2. O! Most Gracious God , my pains are extreme , and too heavy for me , have pity upon me , and lighten them . † Correct me in measure , and consider that I am but a feeble and frail Creature . In * thine anger remember mercy , for I humbly submit my self , and return to thee . And Oh! Give me that tractableness and ingenuity of Spirit , that will be check'd with a word , and easily call'd off from evil , and will not need any long or sharp methods of correction to reclaim me . I have waited for thy Relief , O! Father , give me the comforts of it . Yea , † Mine eyes long sore for thy word , and are even wasted away with looking for thy saving health ; let them see it , and be satisfied therewith . Oh! shew me thy mercy , and that soon , for my need thereof is great . And think upon me as concerning thy word , for I trust to it to lay no more upon me than I can bear , and to send me seasonable help and ease at present , and everlasting Rest with thee in the end , thro Jesus Christ my Lord. Amen . A short Prayer on receipt of Ease , or abatement of Pain , or Sickness . BLessed be thy Mercy , O! my God , which pitieth me in my Misery . * As a Father pitieth his Children , when they cry out in the extremity of their pain , so hast thou pityed me . † Thou hast chastned me sore , but thou hast not given me over unto death ; * thine anger is turn'd away , and thou hast eased and comforted me . Lord , my Soul shall love thee , and sing of thy Mercy . And in my Distress I will always trust thee , and not be afraid . For thou art our strength whilst we suffer , and our most merciful Deliverer when we are able to bear no more , for our Blessed Lord and Saviour Jesus Christ's sake . Amen . 2. A Prayer for Strength under the same . GIVE me strength , O! Lord , to strive with my Disease , and to bear the weakness of Nature . And strengthen my Spirit , to withstand all its Temptations ; as well as my Body , to bear its Diseases . O! Enable me to resist the Devil , and to suppress all stirrings of sin and folly . To beat back all motions of corrupt Passion , and not to lose the due Government of my self thro excess of pain ; but to shew my self mighty thro thee to bear all patiently , and to fortifie my weakness by a firm Faith and unshaken Trust in thy Grace and sure Promises . Lord , if I have no strength but my own , every weight will bear me down . But if thou wilt support me , nothing will be too heavy for me , because nothing is too hard for thee . But † thy strength will be made perfect in my weakness , and thy Grace is sure to overcome my Corruptions , and thy Comforts to give me Ease , thro' my most Blessed Lord and Saviour Jesus Christ. Amen . 3. A Prayer for Deliverance from them . DEliver me , O! my God , for I seek unto thee to help me ; yea , I seek unto thee early , and continue seeking all the day long . Thou delightest in Mercy , deliver me for thy Mercies sake . Thou hast * promised to be with us , and help us in trouble , † Deliver me for thy Righteousness . Thou art Glorious in might to help our weaknesses , * Deliver me in thy strength . Thou hast formerly been my succour , Oh! be so still . And † our Fathers hoped in thee , and were delivered ; let not my hope in thee perish , or be put to shame , more than theirs was . Save me , O! Almighty Lord , and make hast to my help : And * m●n shall know that it is thy hand , and that thou hast done it , and learn thereby both to give thee Praise , and to make thee their strength and confidence , thro Jesus Christ our Lord. Amen . 4. Prayers for longer Respite , and Recovery from Sickness . 1. O! Almighty Lord , in whose Hands are the Issues of Life and Death , look in Mercy upon these Decays of Nature which my Diseases hath made , and repair them , and † spare me a little , that I may recover my Health and Strength again . I do not desire Health , O! my God , to consume it in Idleness . Nor out of Fondness for the gay Pleasures and Pomps of this World , that I may be strong to pursue them . For I believe and know them all , to be Vanity , and Vexation of Spirit . I lift my Heart above them , and do by no means desire to have this Earth for my home , or to take up with them for my Portion . For I love thee and thy ways , O! Dear Lord , above them and their Delights ; and will harbour no love of them , but what is ready to submit them all to thee , when thou art pleased to take them away , and which will never sin against thy Laws to secure them to my self , nor use and injoy them as the Treasures of my home , but only as the helps of my Pilgrimage . But I desire it , if it may seem fit to thee , O! God , that I may be fitter for thy Work , and more able to labor in thy Service . And that I may be more perfect in my obedience , before I am calld to give up my Accounts . [ And because I am still willing , if it may please thee , to be an instrument of thy care and good Providence towards those , who by Nature , or Friendship are committed unto me . ] And the guift thereof I shall thankfully ascribe unto thee , and praise thy Power and Mercy for the benefits of my Recovery , thro' my Blessed Lord and Saviour Jesus Christ. Amen . 2. I know , O! Lord , that thou canst soon restore me when thou pleasest , and that if † thou do but say the word I shall be whole . And I believe that thou wilt restore me , if it is best for thy Glory , and for my good , and for the wise ends of thy Providence in this World. And therefore tho' I do heartily desire it , yet I humbly submit the same to thee . For I am no where so safe as in thy choice , and therefore I leave thee to determine still , whether thou shalt be honour'd and my poor Soul benefitted , by my Life or by my Death ; whether by me in a state of Health , or in a state of Sickness . But when thou hast chosen and fixt my condition for me , then , Lord , I beg of thee , and I beg it earnestly , that I may receive it willingly and thankfully ; and that I may have Grace wisely and faithfully to discharge all those Duties which thou requirest from us under the same . And that I may always find , both my Tryal temper'd to my weakness , and my self still comforted and supported under it by thy Grace , thro' Jesus Christ our Lord. Amen . 5. Prayers on taking Physick . 1. O! Gracious Lord , [ direct the Counsels of those who prescribe to me , and ] prosper the Medicines which are to give me ease , or strength . But let not my confidence in them , take off any thing of my eye or dependance upon thee . † For Man lives not by bread , nor recovers by Physick alone , but by every word out of the mouth of God , to give a Blessing unto both . And if thou biddest them , the things or Accidents which I do not think of , or set least by , shall recover me . Oh! therefore , as their part is the care , so let thine , O God , be the Blessing , and mine the Comfort : And as I shall love them as thy instruments , so I shall own thee for the Author of my Mercies , and to thee shall I give Thanks , and pay my Vows and Services , thro' my dear Lord and Saviour Jesus Christ. Amen . 2. LORD , let not my desires of Health , ever make me yield to seek Remedy from Charms or suspected means , or apply my self to Dealers with Familiar Spirits . Let me not resort to thy utter Enemy , who sets up this way against thee ; nor fall again to seek him after I have solemnly renounced him in my Baptism ; nor fondly flatter my self with hopes of receiving good , from the Grand Author and Plotter of all evil , who then only seems to cure when he ceases to kill , and doth ▪ not cease to torment a Body but when he hopes thereby to ensnare or destroy a Soul. But give me patience to wait for Life and Health in thy ways , that I may always owe the same to thee , and wholly devote them to thy Service , thro' Jesus Christ my Lord. Amen . 6. Prayers on want of Sleep . 1. O! Righteous Lord , * thou holdest mine eyes waking , and in the Night Season I take no rest . I seek sweet Sleep to ease my pains , and to recruit my Spirits : I seek it earnestly , but I can not find it ; and if I seem to have it fast , † it suddenly breaks from me . But , O! Merciful God , let it not always flee away , but let my wearied eyes at length lay hold of it , and make * my sleep sweet unto me . Consider my weariness , which calls aloud for rest ; and my weakness , which greatly needs refreshment . And give my labouring Spirits ease , that restless agitations , or incessant pains , may not always keep me awake . Or if my Spirits must not be allured by ease into sound sleep , or at least into soft Slumbers ; let them however be born down into it by the weight of my Sorrows and their own weariness , that I may a little forget my Troubles , and recover strength to bear any new returns thereof , till thy Blessed time shall come of sending me deliverance from the same , either by the Blessing of Health , or the infinitely greater Blessing of Heaven , thro' Jesus Christ my Lord. Amen . 2. AND whilst thou keepest mine eyes awake , O! Lord , keep my Heart watchful , and make me seek both to divert my Sorrows , and to ease and comfort my self , by employing my Thoughts well . Oh! That I may fall † to remember thee on my Bed , and meditate on thy ways and Promises in the night Watches . That I may * Commune with mine own Heart , and diligently search out my own Spirit . That I may remember thy tender Mercies , and Gracious Dealings towards ; and call to mind the Blessed end of Patience , and how carefull thou art sometimes to give us ease whilst thou denyest us sleep , at others to send us sleep too when we are not fit any longer to subsist without it . Yea , that in thy due time , thou wilt bring us to that Blessed State , where they sleep away no happy Minutes , but wake continually to injoy the same , as Angels do , and where their Eyes never take sleep , nor ever need or desire it . And let these Thoughts comfort me , till thy Grace and Mercy sees fit to give sleep to my Eyes , and deliverance from my Sorrows , thro' my dearest Lord and Saviour Jesus Christ. Amen . 7. A Prayer of Friends for the sick under excess of Sleep , and when they apprehend danger by it . O! Merciful God , let not this deep Sleep , which is fall'n upon thy Servant , prove the Sleep of Death . Make it the Sleep of a recovering Person , to relieve and revive † him , not to carry him off , and awake him out of it in thy due time , to offer thee praise , and to labour still among us in doing thee Honour and Service . But if thou hast order'd thereby to take him to thy self , Lord , remember and accept of all his former Prayers , and Repentance , Faith , and Patience . Look not upon his sins , but to pardon them ; nor on his weaknesses , but to pity them . And when he awakes in the next World , let him find himself surrounded with Light and Bliss instead of his Sick-bed Sorrows , and awake to Eternal Life , with thee in Glory . Lord , hear us , for this thy weak Servant in Distress . Hear our Prayers for him , who seems not able now to offer up any Prayers to thee for himself . And accept both him and us , to the Blessed injoyment of thy Love , and hopes of thy Mercies , thro ! Jesus Christ our Lord. Amen . 8. A Prayer of Friends for the Sick , when they are Light-headed , or apprehend danger thereof . LORD , in this extremity of pain and sickness , keep thy Servant in † his Senses , and let him not want the use of Reason when he stands most in need of its Succors . Let not his Disease transport him , into vane , or violent Ravings . And much less let the Enemy abuse his Fancy , when he himself has lost all good use thereof , and possess it with any frightful or ungodly Thoughts and Illusions . But whatever he says or doth , amiss , or indecent , under such Disturbance and alienation of mind , impute not the same to him as his sins , O! Lord , whilst his Reason can neither understand nor refuse them ; and whilst that , which takes away the use of his Reason from him , is only his Disease which is of thy sending . But impute them to the busie working of the Adversary , upon an ungovern'd imagination : And give thy Servant his Senses again , that he [ † may disclaim all the evil which he said or did whilst he knew it not ; and that he ] may watch against the Enemy , and may see his own wants , and earnestly implore thy Grace and Mercy for the supply thereof , through Jesus Christ our Lord and Saviour . Amen . X. PRAYERS for certain kinds of Sickness . I. For Women with Child . Scriptures for Women with Child . 1. Before their Travail . UNTO the Woman God said , I will greatly multiply thy Sorrow and thy Conception ; in Sorrow shalt thou bring forth Children , Gen. 3. 16. For the Woman being deceived , was first in the Transgression . Notwithstanding she shall be saved in Child-bearing , if she continue in Faith , and Charity , and Holyness with Sobriety , 1 Tim. 2. 14 , 15. And when she is in Travail , she hath Sorrow , because her hour is come : But as soon as she is deliver'd , she remembreth no more the anguish , for joy that a man is born into the World , Jo 16. 21. 2. In Travail . LORD , my heart is sore pained within me , and the Terrors of Death are fal●'n upon me . Fearfulness and trembling are come upon me , and horror hath over-whelmed me , Ps. 55. 4 , 5. But ▪ what time I am afraid , I put my trust in thee , Ps. 56. 3. Lord I beseech thee , deliver my soul , Ps. 116. 4. Oh! Be not thou far from me , nor seem as if thou heardest not . Shew some token upon me for good , and make haste to help me , O! Lord , Ps. 38. 21. 22. and 88. 17. 3. After Delivery , she may express her Devotion in one of the Hymns in the Office for Churching of Women , or in this following . I Love the Lord , because he hath heard my voice and my supplicacations . Because he hath inclined his ear unto me , therefore will I call upon him as long as I live . The sorrows of death compassed me , and the pains of hell got hold upon me ; I found trouble and sorrow . Then called I upon the Name of the Lord , 116. 1 , 2 , 3 , 4. And in the day when I cryed , he answered me , and strengthened me with strength in my soul , Ps. 138. 3. When I sought him , he heard me , and deliver'd me from all my fears , Ps. 34. 4. Oh! Sing unto the Lord , all ye Saints of his , and give thanks at the remembrance of his Holiness , Psal. 30. 4. Ye that fear the Lord , praise him . For he hath not despised , nor abhorred the affliction of the afflicted ; neither hath he hid his face from me , but when I cryed unto him he heard me . And my praise shall be of him in the great Congregation ; I will pay my Vows before them that fear him , Psal. 22. 23 , 24 , 25. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , World without end . Amen . Prayers for Women with Child . 1. A Prayer for a breeding Woman , and against Miscarriage , to be used at any time before Travel . O! Almighty Lord , who in thy Mercy hast given me an hopeful Conception , carry it on I humbly intreat thee , to an happy Deliverance in thy due time . Oh! let not my Child fare the worse for mine Offences , nor deal with it according to my Deserts , but according to thy own tender Mercies . Give it its due shapes , and full growth : and preserve me from all Frights , or evil Accidents which may cause me to miscarry , and in great Love and Pity both to it and me , bring it into the World at its full Maturity . And Bless it in mind , O God , as well as in Body . Endow it with an understanding capable to know thee , and with an Heart well disposed and strongly bent to fear thee . Sanctifie it from the Womb , and receive and reckon it for thy Child as soon as it is mine , lent to me for my Comfort , but ever reserved and employ'd by thee for thy Service and Glory . And , Lord , if it may please thee , make it easie to me in the breeding , and in the bearing and bringing forth also , when the time shall come . And grant that in both , I may always bear my Burden with Patience , and look up to thee with Faith , and receive thy Mercies with all Humility and Thankfulness , thro' Jesus Christ my Lord , Amen . 2. A Prayer , when the time of Travel draws near . GIve me Grace , O! merciful God , to look for the pangs and throws of Travel , which now draw near unto me , with holy Fear , and humble Confidence in thee . Let me not come to meet them , O! Almighty Father , in a stupid , or careless Security , as one insensible how much the smart , and peril of this State , do need thy help and mercy . For nothing is fitter to show us our weakness , nor calls more for the Succours of thy strength . And therefore I disclaim all Confidence in my Self , or other humane means : and humbly seek to thee , and give my Self and my poor Babe up for lost , unless thou art pleased to stand by me . But when I see how much I need thee , let me not mistrust thee , O! my God. For thou art prone to shew Pity , and my pangs will be strong to move it . And the Preservation of my sweet Babe , which has done nothing against thee , will call aloud to thy mercy to deliver me . Thou art ready to hear us , and to help us , O! Lord , because of thy Promise . And my Trust is , that thy Power and Goodness will not be wanting to support and deliver me in this Case , because I see thou daily dost extend the same to support and deliver others ; [ and because thou hast several times heretofore done the same to my Self . ] And therefore , O! Father , I cheerfully commit my self into thy hands . And look to find mercy from thee , as one who absolutely needs thee , and humbly trusts to thee . For mine eyes are unto thee , O! God , and to thee alone , to give me convenient Courage to meet my pangs , and strength to bear them , and to give me Patience to wait on thee , and a safe Deliverance at thy due time , for our Lord Jesus Christ's sake , Amen . III. Prayers in time of Travel , one or other whereof may still be recited by her Self , or read to her by her Friends , as often as she pleases . 1. LOrd , now my Sorrows have got hold upon me , let thy strength come in to support me . Oh! let not my Burdens come faster upon me , than thy Succours do . But give me Patience to bear my Pains , and quietly to wait thy time of easing them . Give me Faith to relye upon thy Mercy and Promises , and to believe that they will be shewn towards me , and fulfilled upon me in their Season . Give me Comfort under my pangs , and after them . And as thou hast enabled me to conceive a Child , and to bear it hitherto in my Womb ; so now to Crown those Blessings , give me strength to bring it forth at its full time , and , if it may please thee , neither let my Pains be too sharp , nor too long , before I am happily delivered of the same , for my dearest Lord and Saviour Jesus Christs sake , Amen . 2. O! Almighty God , do thou direct the Counsels , and Endeavours of those , who charitably Minister about me . Guide them to ways , that are most for mine and my Childs safety and ease ; and of quickest dispatch . Oh! let thy Counsel , and thy hand , go along with theirs , for they can do nothing without thee . Let me now be thy Care , for thou art my Confidence . And save and deliver me , for now is the hour of my extreme need , and of thy shewing Pity and Mercy on me , thro' the Merits and Mediation of my dearest Lord and Saviour Jesus Christ , Amen . 3. LOrd , I receive these Pangs , as the Sorrows which thou hast justly laid upon our Sex , for being first in Disobedience . I * accept them as the punishment of mine iniquity ; Oh! let that appease , and pacifie thee . I resist not , but submit my self to them meekly ; Oh! then smite not too sore , nor lay too much upon me . But proportion both their Degrees , and continuance , not according to my Sins , but according to my weakness , and as may best suit with thy tender Mercies , thro' Jesus Christ my Lord , Amen . 4. SUpport me , O! dear God , for I am weak . Support me , for I am one that fears thee . Support thou me , for I trust my Self unto thee , and wait on thee , and long sore for thy Mercy and my safe Delivery , for Jesus Christ's sake , Amen . 5. MAke hast to help me , O! Lord , and deliver me speedily , for my Spirit waxeth faint . This speedy ease my Flesh earnestly desires , if thou seest it fit for me . But yet I humbly submit the same to thee . For be it quicker , or ●lower , thy time I acknowledge is always best . Oh! then deliver me when thou pleasest , and give me Patience to wait for my Delivery . And delay it no longer , O! my dear God , than suits best with my weakness , and with thy Goodness , for my Blessed Lord and Saviour Jesus Christ's sake , Amen . Short Ejaculations , which she may use in time of her Travel . LOrd , † my Groans are not hid from thee , let not thy mercy be hid from me . Thy Terrours come about me , and threaten me on every side : but † what time I am afraid , I will still put my trust in thee . Consider , O! my God , that I am made of Flesh , very sensible of Pains , and short in Patience ; Oh! lay not too much upon me . Help me , Lord , for thou art my hope . Make hast to my help , for my Spirit waxeth faint . Oh! Jesu , who wast thy self born of a Woman , help this tender Babe strugling for Birth . Amen . IV. Prayers after Delivery . The Collect in the Office of Churching of Women , which may be said by some Friend there present . O! Almighty God , we give thee humble Thanks , for that thou hast vouchsafed to deliver this Woman thy Servant , from the great Pain and Peril of Child-birth . Grant , we beseech , thee most merciful Father , that she thro' thy help , may both faithfully live , and walk according to thy Will in this Life present , and also may be partaker of everlasting Glory in the Life to come , thro' Jesus Christ our Lord , Amen . Other Prayers , which may be read to her , for her devoutly to offer up to God , her Friends heartily concurring , and saying Amen with her . 1. A Thanksgiving for safe Deliverance . O! Father of Mercies , what Thanks can I worthily give unto thee , for thine unspeakable Goodness to my helpless Babe and me , and for the wondrous things , which thou hast now done for my Soul ? For the Pangs and Terrors of Death got hold of me , and the mouth of the Pit was opened , and ready to shut it self upon me . But thou hast Graciously asswaged those Pains , and wrought Deliverance , and turned my Sorrows into Joys . Lord , I will ever adore , and magnifie thy Mercy , which hath dealt so lovingly with me ; and praise thy Truth and Faithfulness , which have not suffered thy Promises , or my Hopes to fail . I will never forget ; how mindful thou hast been of me in my low Estate , and how thou hast been a present help in the time of my greatest need . For I have felt thy Power , O! my God , in my greatest weakness , and have been enabled thereby above my strength . I have tasted thy Goodness , in the midst of all my piercing Pangs and Sorrows : for thou didst comfort , and support me under them ; and dist measure them out to me , according as I could bear them ; and in tender Pity didst send ease , yea , hast turned those Sorrows into Joys , when I could bear no more . And oh ! that all thy Saints may praise thee , for the Glories of thy Power and Mercy . That they may be encouraged to fear and trust thee , for the wonders which thou host wrought for me . And that I may never grow weary of waiting on thee , remembring how gracious thou art still in the end to me ; nor despair of thy most seasonable help and merciful Deliverance in my greatest Streights and Difficulties , thro' my Blessed Lord and Saviour Jesus Christ , Amen . 2. A Prayer for Grace and Assistance , under the remaining Sorrows and Tryals of Child-bed . PErfect , Good Lord , that Deliverance , both to my child and me , which thou hast most graciously begun , and let us not be ●ost after the Wonders which thou hast already done for us , for want of thy doing a little more . Continue my Patience , O! Father , and my Humble dependance and comfortable hope in thee , under any further pains and Accidents of my Child-bed . Support my Spirit under them , and , if thou pleasest , bring me safely thro' the same , and raise me up again in thy due time . Thy Mercy and Power are still the same , and will be the same for ever . Oh! Let them still be shewn for my Recovery , as they have already been for my Delivery . Let them be shewn upon me , that I may still more and more praise thee ; and because I place my safety in thy love and care , and put my hope and trust in thee . But if in thy Paternal Providence , whereto I willingly commit my self , thou hast determined otherwise concerning me , thy Blessed Will , O! my God , be done . Dispose of me , either to Life or Death , as thou pleasest ; only in both to thy Mercy . And whether living , or dying , let me still please thee , and be thou my Portion . Oh! Perfect my Repentance , and purge away all my sins . And give me Patience whilst I live , and Peace when I die , and after that the happiness to see thy Face in a Blessed Eternity , which thou hast prepared and promised to all that truly fear thee , thro Jesus Christ our Lord. Amen . 3. A Prayer for her Child . PReserve my tender Child , O! Father , and let its own weakness , and my Cries , commend it to thy Blessed Care. Preserve it to be regenerated and born again by Baptism , and thereby made thine own Child by Adoption ; which is infinitely a greater Blessing , both to it and me , than thy making of it mine . Keep it also afterwards in Health and Safety . And as it increases in Years and Stature , let it increase withal in Wisdom and in thy Fear . I beg not for it Wealth , or Greatness , but Wisdom to know and serve thee . For , O! Lord , I do not desire Life , either for my self or it , but that we may live to thee , and grow daily in Love and Thankfulness for all thy Mercies , and in Faith , and Patience , and all holy Obedience , which may fit us both for ever to injoy thee , thro' Jesus Christ our only Saviour and Redeemer . Amen . Afterwards , when she comes to be Churched , besides the accustomed ▪ Offering to the Minister , she may add a Gift of Alms to the Poor , as a proper and acceptable Tribute of Thanks and Praise , Alms being as fit to attend and recommend our Thanksgivings , as they are to inforce our Prayers . And let her not forget the † Churches Admonition , to compleat her giving Thanks by Receiving the Holy Sacrament if there be a Communion that day , or so soon as there shall be one . II. Devotions on the Loss of Eye-sight , to be read to them by some Friends , for them to Meditate upon , or to joyn in . Scriptures . I. WHO hath made the Seeing and the Blind ? Have not I the Lord ? Ex. 4. 11. And the Lord openeth the eyes of the Blind , Ps. 146. 8. He hath anointed me to preach the Gospel to the Poor , and recovering of Sight to the Blind , Luk. 4. 18. Lord , I grope for the wall , and stumble at Noon-day as in the Night . I wait for Light , but behold obscurity ; for brightness , but I walk in darkness , Is. 59. 9 , 10. Lord , I beseech thee , that I may recover my sight . Receive thy sight , thy faith hath saved thee , Luk. 18. 41 , 42. But if I must not receive it in my Body , however open the Eyes of † my Soul , that I may behold wondrous things out of thy Law , Ps. 119. 18. 2. The Light of the Eyes , indeed , rejoyceth the Heart , Prov. 15. 30. For truly the Light is sweet , and a pleasant thing it is for the Eyes to behold the Sun , Eccl. 11. 7. But the Eye is not satisfied with seeing , Eccl. 1. 8. For as Hell and Destruction are never full , so the Eyes of Man are never satisfied , Prov. 27. 20. And the Lust of the Eyes is not of the Father , but of the World , 1 Jo. 2. 16. So that we need to make a Covenant with our Eyes , Job 31. 1. And if thine Eye offend thee , pluck it out , and cast it from thee : It is better for the to enter into Life without Eyes , rather than having Eyes to be cast into Hell-fire , Mat. 18. 9. Besides , in seeing much , we see much evil ; and it may be thou shalt be mad for the Sight of thine Eyes which thou shalt see , Deut. 28. 34. And just Lot in seeing vexed his Righteous Soul from day to day , with the unlawful deeds of the wicked , 2 Pet. 2. 7 , 8. 3. Moreover , tho' the Body be dark , yet the Eyes of our understanding may be inlightned , Eph. 1. 18. For the Spirit of Man is the Candle of the Lord , searching all the inward parts of the belly , Prov. 20. 27. And we walk by Faith , and not by Sight , 2 Cor. 5. 7. And tho 't is pleasant to see the Sun , yet 't is pleasanter to see those things , which the Angels desire to look into , 1 Pet. 1. 12. And to supply our want of Bodily Eyes , our Friends and Neighbours , may be to us instead of eyes , Num. 10. 31. For I was Eyes to the Blind , and Feet to the Lame , Job 29. 15. And cursed be he , that maketh the Blind to wander out of the way , Deut. 27. 18. Or putteth a Stumbling-block before him , Lev. 19. 14. Glory be to the Father , &c. PRAYERS . I. For Recovery of Sight . LORD , pity me , who have my Eyes always closed , and all my Days turned into Night . I cannot see , what I eat or what I drink , and † I grope for the wall , and stumble in the Light as in the Dark . For the Light , which maketh all things manifest about us , and reviveth and maketh glad both Man and Beast , is no Light to me , but I am Dark at Noon-Day . Oh! Support and comfort me in this my Adversity , and restore my Sight to me again , if it may seem fit to thee . Consider , Lord , how greatly it serves , for my comfort and safety . And restore it to me , for I seek to thee , and thou art prone to pity me , and thou only who gavest it canst restore it . Yea , do thou restore it , O! my God , that I may again behold the marvelous Greatness , and the rich and various Beauty of thy Creatures ; and devoutly admire and praise the Glories , of thy Wisdom , Power , and Goodness , which they set forth daily before our eyes . And above all , that I may return to read thy Holy Word , to instruct and comfort me , and to make me perfect in the way of my Duty , and of obtaining thine everlasting Mercy , thro' Jesus Christ my Lord , Amen . II. For Patience under the want of it . 1. AND in this state of Bodily Blindness , O! Righteous Lord , I do not in the least complain of thee for laying it upon me . For thou hast continued the use of my Eyes much longer unto me , than I have been careful to use and employ them for thee . And because I would not take care to govern them virt●ously and wisely , nor shut them up or restrain them my self , thou hast shut them up in Darkness . For they had taken me off , O! Holy Father , from minding thee , to mind Worldly Pomp and show , and to fix themselves in Clay . They were grown greedy and unsatisfied in beholding Vanity . They had often † made me to offend . And 't is better to want Eyes , than to be made to offend by them ; and to enter into Life being Blind , rather than having Eyes without Innocence to be cast into Hell fire . So that I humbly submit to this Blindness , O! my God , and meekly accept of it , both as the punishment of mine iniquities , and as a means to cure and prevent them . And if it be thy Pleasure to have me rest under it , or whilst it is so , thy Blessed Will be done . And I will not only submit to thee , but will still thankfully adore and praise thy Name , thro' Jesus Christ my Lord. Amen . 2. AND I will consider , O! Gracious Lord , that if my Blindness makes my Soul to have less pleasure in this World , it makes it also to have less danger from it . For in this World , I should see more , that is fit to insnare , than to benefit my Mind ; and my Eyes would let in more Tryals than true Injoyments , and meet with more to afflict than to delight me . And I will thankfully remember , O! Father , that by thy Mercy I was not born Blind , but had long injoyed the use of my Eyes before I lost them , yea , and after I had most justly deserved to lose them . Thou wast graciously pleased to lend them to me , till I had been conversant in thy Holy Word , to direct and comfort me . And till I had seen much of what was to be seen in this World , and till more Days would have brought little but the same Sights over again . And by thy Grace I † [ had first dispatch'd such Business and Affairs , as are of most importance and concern to me in this Life , and ] was come to have much less need of my Eyes before they were taken from me , and I was call'd from beholding Vanity , to mind thee and make sure the one thing necessary , thro my Blessed Lord and Saviour Jesus Christ. Amen . 3. YEA , and still thro' thy Mercy , O! Dear God , I have my Hearing perfect , to supply the want of my Eye-sight . And altho' I have now no use of my own Eyes , yet I have of others , and can still see any thing with theirs . [ And what I once learn from them , I now remember much better by thy help than I used to do , whilst I had my own Eyes to trust to , and am in less need of any Eyes to see it for me over again . ] And therefore instead of repining that I have lost my Eyes , I will adore and thank thy Goodness , O! Blessed Lord , which has so well provided me for this loss , and doth now so comfortably make it up to me otherways . But above all , which gives me an Heart , that can still look up to thee , and take comfort in thy Promises , when my Eyes can no longer look upon this World , or delight in its Gayeties . And which supports me in my dark estate , with the Blessed Hope of receiving Eyes at the Resurrection of the Just , which always see clear and never grow dim ; and which can bear the brightness of thy Presence , and shall always Feast themselves in beholding thee , and all Heavenly Glories , thro' Jesus Christ my only Saviour and Redeemer . Amen . 3. For Good use of their Blindness , and proper Helps under it . AND whilst thou takest from me the use of my Eyes , O! Merciful Lord , take from me also the Lust of my Eyes . And let me by no means doat any more on Riches , or on Beauty , or on the Pomp and Gayety of any Earthly things , since now I can no longer Feast my Eyes therewith . But instead of coveting and greedily hearkning after the same , make me as a Dead Man to them . For Death has already invaded my Earthly Tabernacle , and is come up at the Windows . And I have out-lived my Eyes , which as they had commonly been the first inlets of sin : so now thy justice has made them the first inlets of Death too . And since my Eyes are kept from looking abroad , keep my mind from looking abroad too . Let my thoughts busie themselves at home , in searching out and setting straight mine own ways , and in meditating on thy Laws and Promises . I cannot say , as others may , that I am still called off from this good Employment of them , by the sight of outward Objects , or by the Cares of men of Business . Oh! then , that I may be more intent therein , as wanting much of other Persons hindrances and excuses . And make me remember , O! my God , that thus to know and behold thee , is to see with Angels eyes . And that altho' Flesh and Blood cannot see God , yet Faith doth . And that whilst thou art pleased to clear up my Faith which is the eye of my Soul , and to make it strong and lively to discern what will please thee , and what will save and comfort me in the next World ; it matters less tho' I remain dark , to what is apt to insnare and afflict me in this World. And whilst I want my Eyes to inform me at every turn what passes , Lord , quicken my Attention , that I may give the more heed when I am told of the same ; and strengthen my Memory , that I may not need still to be told of it again . And now my own Eyes are no longer serviceable to me , give me faithful Friends and Servants about me , that I may safely trust to theirs . And let thy Care and good Providence be to me instead of my Eyes , and of all other Comforts and Conveniences which my Blindness deprives me of , thro' Jesus Christ my only Lord and Saviour , Amen . Our Father , &c. III. Devotions on the loss of Hearing . Scriptures . WHO hath made mans mouth , or who maketh the Dumb or Deaf ? have not I the Lord , Exod. 4. 11. The hearing Ear , and the seeing Eye , the Lord hath made even both of them , Prov. 20. 12. In that day , the Ears of the deaf shall be unstopped , Isa. 35. 5. And the deaf shall hear the words of the Book , Isa. 29. 18. He said be opened , and straightway his Ears were opened , Mark 7. 34 , 35. But above all , O! Lord , give thy 〈…〉 Heart , 1 King. 3. 9. And that is better whilst the Ears of my Body are shut , than to have Ears , and not to Hear , Ezek. 12. 2. Or Hearing to hear , but not to understand , Act. 28. 26. And when the Ears of the Body are open , the Ear is not fill'd w●th hearing , nor the Eye satisfied with seeing . And the thing which has been heard or seen , it is that which shall be heard or seen again ; and that which is done , is that which shall be done ; and there is no new thing under the Sun , Eccl. 1. 8 , 9. Yea , and in hearing much evil , is much trouble , and just Lot in hearing , vexed his righteous Soul from day to day , with the unl●wful Deeds , and filthy Conversation of the wicked , 2 Pet. 2. 7 , 8. Thou shalt not curse the Deaf , nor put † a stumbling-block before the Blind , but fear the Lord , Lev. 19. 14. Glory be to the Father , &c. Prayers . I. For Recovery of Hearing . O! Righteous Lord , mine Ears have been too much inclined , and delighted to hear things , which dishonour thee , and corrupt me . And where they were less bent upon evil , yet however they were t●o easie and complying with it . And therefore thou art just in stopping them , because I have misused them ; and I must clear and glorifie thee in taking away my Hearing from me , both in deserved Punishment of my having provoked thee , and in careful Prevention of my further corruption of my self thereby . But , Lord , in thy just Displeasure , remember Mercy , and open mine Ears again if it may seem good to thee . For I acknowledge my former Errors , and am resolved by thy Grace , to keep them always open to good words , and averse to evil . Do thou open them , good Lord , for to thee alone do I look for the same , and I know it is as easie for thee to open them , as it was to shut them . And consider no longer my Sins , which deserve to be punished , but mine affliction which calls to be pityed . For by this Deafness , O! my God , I am deprived very much of the Comforts of Conversation , and of the chief means of Instruction . For Discourse teacheth Wisdom and understanding . And † Faith it self cometh and groweth up by Hearing . And in the midst of Discourse , I am in great measure as if all kept silence , and the World is as if all were dumb to me , because I am deaf to them , and can seldom let in any Voice , that might bring Counsel or Comfort , to my Soul or to my Body . Oh! therefore , Holy Father , do thou once more restore me to the benefit and comfort of Company , and give me an Ear that can distinguish good from ill , and that will be both fit and glad to hear , whatsoever may Honour thee , or any ways edifie or advantage me , thro' Jesus Christ my Lord , Amen . II. For Patience under the Want of Hearing . 1. AND whilst thou seest fit to continue me under this Deafness , O! Almighty Lord , Give me Patience Contentedly to want the Conversation of others . I know , alass ! and do lament , that I am hereby Debarr'd from Hearing Good Words . But I will reckon it some Compensation to me , that it keeps me from Hearing Evil too ; and in this naughty world , there is much more Evil spoke than Good. For if my Ears were open , O! God , I should Dayly hear much more than I Desire to hear , or than I ought to bear Silently : And should hear Evil more often , than I should find the Heart and Courage to Reprove it ; or than I should be able to Cure , or perhaps to check or any ways hinder it by my Reproof . And where I can neither prevent , nor Cure Evil Speeches , I will account it as a piece of Favour to me to be deaf to them . And therefore thy Will be Done , O! Holy Father . I receive my Deafness Patiently and thankfully , as being sent by thee , and as Dayly keeping out much , that would either Corrupt , or trouble and afflict me . And am Content whilst thou pleasest , to be Deaf to the voice of Sinners , till thou shalt either restore that Sense to me again here on Earth , or take me hence to hear the Heavenly Halleluiahs and charming voices of Angels and Beatifyed Spirits in thy Presence , for the sake of my Blessed Lord and Saviour Jesus Christ , Amen . 2. ANd Blessed be thy Mercy , O! Lord , that I was not born Deaf , but had mine Ears Open , till Faith was ingender'd in me by Hearing . For I injoy'd my Sense of Hearing , till I had learnt to know thee , and the way of my own Salvation : Yea , and till I had learnt to know much of this World too , enough to teach me that I must keep always on my Guard against the Snares , and constantly expect to meet , and stand prepared to bear the troubles of it . And Graunt , O! Father , that Having lived to hear much before , I may now set my self , to meditate on what I have heard formerly , and to live by memory , and still have Recourse to past instructions , to Guide and Comfort me . And make me Consider , Lord , that if mine ears were still open'd , since † there is little new under the Sun , I should dayly hear much of the same , both Good and Evil over again . And that I may profit my self abundantly by thy Grace , in fixing those things u●on my mind , which I have heard already : yea , that I may likely profit more , in recollecting and meditateing thus upon old instructions , than by haveing an ear never fill'd with Hearing , but dayly hearkning after new ones . And that without such Reflection on the knowledge which has allready come by Hearing , to make my self Master thereof , I shall be allmost as if I wanted it , even whilst I have it , and shall be loseing it dayly more or less . And besides this , O! Gracious God , thou art still pleased most mercyfully to continue to me the use of my Eyes , to supply the want of mine Ears ; and I can read whatsoever is fit for me to know , in Relation to this Life or the next , tho I can no longer hear it . And , Lord , make me sensible , that this way I can converse with the best Company , and in their best and most Studyed thoughts and Discourses . And moreover , that I can come to them when I need , and leave them when I please . For at any time , without tedious waiting or troublesome Caeremony , I may have their Wisdom to Counsell and Comfort me , in any Exigence either of my Soul or Body . And without upbraiding me with my Dullness or my Troublesomeness , or growing impatient thereat , they stand always ready to tell me as often as I need or Desire , what way I may be most easy to my self , or usefull to my Friends , or acceptable unto thee , thro Jesus Christ my Lord , Amen . 3. For Good Use of Deafness . ANd whilst I remain Deaf to the Conversation of others , O! Blessed Father , give me Grace to converse more with thee and with my self , in calling thy Laws , and mine own ways to Remembrance . And altho the Ears of my Body are shut to others , yet , Lord , let those of my Spirit be always open to thy voice . Give me * an Hearing Heart , that is never Deaf to thy call : and if thy Spirit do but whisper to me , let mine instantly perceive and embrace the same , and carefully and obediently attend to thy suggestion . And deliver me from having any Portion among them , who have lost their Hearing towards thee , tho they still keep it to the world , and who † having Ears hear not with them . And under my Bodily Deafness , O! Gracious God , Preserve me from being jealous and mistrustful of those who are Discoursing in my Company , as if they were Discoursing against me , or made themselves sport with mine infirmity . And whilst their Discourses can do me no good , let not my own evil surmises and suspicions , do either my self or them any Hurt . But keep me always easy towards them , and truly Patient and thankfull towards thee , thro Jesus Christ my Blessed Lord and Saviour . Amen . Our Father which art in Heaven , &c. A Thanksgiveing on Recovery from Blindness , or from Deafness . BLessed be thy mercy , O! Gracious Lord , for Restoreing to me the use of my [ † Eyes . ] Thou hast given me them anew , for the Comfort and Convenience of my Life , and for the carrying on of thy Service . And oh ! that they may never more be used , for Vice , or Vanity : nor ever willingly open to let in ill , much less stay upon it , and Delight in it . But keep me allways mindfull , that to misuse them is the way to lose them again . That † being made whole once , it nearly concerns me to sin noe more , lest I fall under something worse . And that as I have now received them again from thee , I ought above all things to Devote them to thee ; and that whilst they are in the way of pleasing thee , they are surely in the best way of Benefitting and Comforting me . And , Lord , have Pity upon others , who are uncomfortable * [ blinde , ] as I was . Hear their Cryes , and † [ Lighten their Darkness ] as thou hast Done mine . Oh! that seeing what thou hast now done for me , they may hold fast their hope and trust in thee . And that all thy Servants may Praise and Magnifye thy Goodness , which gives [ † Sight to the Blind ] and raiseth the Poor out of Misery , to be a Liveing monument of thy mercy , and to Give thanks and Praise to thee , thro our Blessed Lord and Saviour Jesus Christ. Amen . Our Father , &c. IV. Prayers for a Sick Child . 1. Out of the Office of Visitation of the Sick. O! Allmighty God , and most Mercyful Father , to whom alone belong the issues of Life and Death ; look Down from Heaven , we humbly beseech thee , with the Eyes of Mercy , upon this Child now lyeing upon the Bed of Sickness . Visit him , O! Lord , with thy Salvation ; Deliver him in thy good appointed time from his Bodily Pain , and save his Soul for thy Mercyes Sake . That if it shall be thy good Pleasure to prolong his Days here on Earth , he may live to thee , and be an instrument of thy Glory , by Serveing thee Faithfully , and Doing Good in his Generation : or else Receive him into those Heavenly Habitations , where the Souls of them that Sleep in the Lord Jesus , enjoy Perpetual Rest and Felicity . Graunt this , O! Lord , for thy mercyes sake , in the same thy Son our Lord Jesus Christ , who liveth aud reigneth with thee and the Holy Ghost , ever one God , world without end . Amen . 2. Another Prayer for the same . LOrd , Pity the troubles and weakness of this Poor Child , and Pity our Sorrows who are afflicted with it and for it . Ease it of its Pains , and strengthen it when it lyes struggling for Life : and raise it up again if it may please thee , to grow in years and stature , and in Wisdom and thy Fear , and thereby to comfort us , and Glorifye thee . We beleive , O! Allmighty Father , that thou knowest best what is fit both for it and us , and wi●t Doe what is best for both . And therefore we leave it to thee , to dispose of as thou pleasest . But whether it be to Life or Death , let it be thine in both , and either preserve it to be thy true and Faithfull Servant here on Earth , or take it to the Blessedness of thy Children in the Kingdom of Heaven , thro our Lord and Saviour Jesus Christ. Amen . Our Father , &c. A Thanksgiving for its Recovery . BLessed be thy Name , O! Father of mercyes , for that thou hast heard us concerning this Child , and raised him up for thy Service and our Comfort . And , Lord , fill † his Heart with Grace , as thou hast done ours with joy . Let Wisdom and Goodness still grow up with him , and as fast as he grows capable thereof , make him willing and carefull to Honor and obey thee . Let not Company corrupt him , nor youthfull Lusts as they come on prevail against his Soul. But as now thou art the Preserver of his Life , be ever henceforward the Keeper of his Innocence ; that whensoever thou shall call him again in thy Due time to meet Death , he may have Comfort in the Remembrance of a Godly and well spent Life , and sweetly fall asleep in thy Peace , thro the merits of Jesus Christ our Lord. Amen . Our Father which art , &c. V. Prayers in times of common Infection . Scriptures . THe Lord killeth , and he maketh alive ; he bringeth Down to the Grave , and he bringeth up , 1 Sam. 2. 6. And is there any † Evil in the City , and the Lord hath not done it ? Amos 3. 6. But in his Wrath , he remembreth mercy , Hab. 3. 2. Oh! then , let us come , and return unto the Lord : for he hath torn , and he will heal as ; he hath smitten , and he will binde us up . Hos. 6. 1. And make thy Dwelling in the secret Place of the most High , and thou shalt abide under the Shadow of the Almighty . He shall cover thee with his Feathers , and his Truth shall be thy Shield and Buckler . And then , thou shall not be afraid for the Terror by night , nor for the Arrow that flyeth by Day . Nor for the Pestilence that walketh in Darkness ; nor for the Destruction that wasteth at Noon Day . A thousand shall fall at thy side , and ten thousand at thy Right Hand ; but it shall not come nigh thee . There shall noe Evil befall thee , nor shall any Plague come nigh thy Dwelling . For he shall give his Angells charge over thee , to keep thee in all thy ways . And that because thou hast made the Lord , which is my Refuge , even the most High , thy Habitation . Ps. 91. 1 , 4 , 5 , 6 , 7 , 9 , 10 , 11. Glory be to the Father , &c. Prayers . I. O! Almighty God , just art thou in visiting us of this place with this infectious Disease , which takes away not only the injoyments of Health , but alsoe the sweetest earthly Comforts and Supports of Sickness , and Deprives us whilst we Live of the Help and Company of our Friends . We justifye thee , and thy judgements ; and confess that our miseryes are still far less than our Sins . But whilst it comes to chastize our wickedness , let it cure it too , O! Lord. Take from us the Plague of an Hard Heart , and make us tremble at thy word . And purge away all our Sins , for I fear them more , and am more Desirous of their Cure , than of the Cure of any Bodily Maladyes . And they are truly our Plague , which has infected our whole Nature , and wherewith we Dayly infect one another . And when they have showd us our wickedness , let thy judgements cease from us , and be intreated from this miserable † Land , for thy Dear Son our Saviour Jesus Christs sake . Amen . 2. O! Righteous Lord , thou hast showed thy People terrible things , and * Given them a Drink of Deadly Wine . Thou terrifyest us with † thine Arrows , which wound secretly and Walk in Darkness ; And with a Destruction , which wasts at Noon Day ▪ But this deadly infection , tho it be very spreading , can invade none , O! God , without thy Commission . Nor kill those whom it doth invade , till thou biddest it . Soe that our Life and Health , is not left at the mercy of raging infection , but is still bound up in thy Hand . And they who have thee for their Sanctuarye in the most Contagious time , may Dwell in Safety . For † thou givest thy Angells charge over them , that noe infection can touch , or Destroy them . And under thy wings , O! Lord , doe I seek for shelter , for my self , [ and for my Family . ] We have noe Preservation against these Dangers , but thy Good Providence . And the Chief Antidotes whereon we relye , are our Prayers to thee , and our Faith in thy Mercy . Holy Father , I seek to thee , let thy Care surround me . I † make thee my habitation , let me find it a safe one . I Trust thee with my self , and with my Friends , to Order what is most Desireable for us , and best agrees with the wise Ends of thy Good Providence . And tho I doe not absolutely promise my self , to be exempt from a Common Calamity : yet , Lord , being in thy Hands where I desire to be , I know that I shall be exempt , if 't is fit I should be soe ; and if not , that thou wilt turn even my falling sick of it to my Good. Soe that under thy Wings , O! my God , my Hope is allways to have a kind , and most thankworthy Ordering ; and to receive from thee , either a Continuance of Health , or a beneficial and thankworthy Sickness ; either the Blessing of a longer Life , or the Greater Blessing of an Happy Death , thro Jesus Christ my Lord. Amen . Our Father , &c. VI. A Prayer to be said by Friends , for Natural Fools or Madmen . SHall not I spare them , who can not discern between their Right Hand and their Left ? Jon. 4. 11. I was found of them , that sought me not . Is. 65. 1. I was Eyes to the blind , and Feet to the lame . Job . 29. 15. Bear ye one anothers Burdens , and soe fullfill the Law of Christ. Gal. 6. 2. O! Allmighty and most mercyfull Father , Pity this thy Poor Creature , who knows not † his own wants , nor how to ask for thy Mercyes . But as he is not capable of Doing things to please thee , so let nothing which he doth offend thee . He is still as an infant , O! God , not arrived to the use of Reason ; Oh! Deal with him , as thou doest with them , and as * such admit him into the Kingdom of Heaven . [ * He has been received for thy Child in Baptism , and has done nothing since to forfeit the Claims of Mercy and Bliss made over to him therein , and belonging to that Relation ; Oh! let them be fullfill'd and made good to him in their time . ] And as his want of understanding unfits him to doe any thing for thee , soe doth it likewise to Doe any thing for himself . And therefore he needs to have the more done for him by thee , and by the Good instruments of thy Providence . And let thy Care , O! Lord , supply the want of his . Give thy Holy Angells charge to look to him , as they Doe to Helpless Children . Give thy Saints , and those who are any ways Concerned with him , the Heart to be Understanding , and † Eyes , and Feet and Hands to him , as to one who is as if he had nothing of these of his own , but wants to have them all supplyed out of thy Provision . And do thou in thy Wisdom prevent those Evils , which he can not foresee ; and put those by , which he wants understanding to Remove . Especially , O! Lord , keep him from Doing any thing that is mischeivous , either to others , or to himself . Oh! thou , * who art found of them who seek thee not , shew mercy to this thy Servant , who extremely needs thee tho he can not seek to thee . Thou knowest his wants , O! Lord , tho he is insensible and ignorant of them . And tho he can not speak for himself , yet his wants speak and Crye aloud for him . Oh! Hear their Crye , which calls to thee for Pity . And hear us for him , who is not able to ask for himself . And graunt him thy special Care at present , and thy Peace at the last , thro the merits and mediation of thy Dear Son , our only Saviour , Jesus Christ. Amen . Our Father , &c. VII . A Prayer for those who attend about the Sick. O! Blessed Lord , who callest us to minister and attend about this thy pained and afflicted Servant , make us truly compassionate and tenderly Sensible of ▪ † his Sorrows , and studious how to ease them . Keep us Gentle and Officious towards him , and willing and Diligent to minister to him , and above all things to make and continue thee his Friend . Oh! that it may be our Care , Friendly to admonish him of his Duty , and to call upon him to look up unto thee . To strenthen his Soul , and asswage his Sorrows , by Comfortable words ; to read to him , and Pray for him , and study in all things to make his sick bed as Profitable to his Precious Soul , and as easy and tolerable to his pained and wearyed Body , as we can . And let us not shew unwillingness , O! God , in any Services , nor be provoked by his impatience , or ill reception of our well meant Offices . But let us Pity the Disorders of his Spirit under his Anguish ; and bear the same , with that Gentleness , and Continued Care to minister Comfort or Relief , which his Sorrows call for , and which we all Desire may be shew'd towards us , when we come , as we must expect to come , to be tryed with the like weaknesses and Troubles our selves . And Grant , O! Father , that the Sight of his sickness , may be a warning to us to prepare for our own . Make our Hearts † wiser and better , by Conversing in the House of Mourning ; and let it teach us the end of all men , and the vanity of all earthly things , and put us upon Zele and Diligence in all the ways of qualifying and Dressing of our Souls for a more blessed and everlasting Life , thro Jesus Christ our Lord. Amen . Our Father , &c. XIII . A Thanksgiving for Recovery from Sickness . I. BLessed be thy Name , O! God of all Power and Mercy , for that † thou hast Consider'd my Trouble , and known my Soul in my Adversity . Thou sentest me all those Helps whereby I was supported , and all the intervals of ease wherewith I was releived under my Sickness . And now thou hast brought me up again from the Grave , and Deliver'd me of my pains and weakness , and art become my Health and my Salvation . Yea , thy Mercy , O! Blessed Lord , has rectifyed my Spirit , and done it Good by my Sorrows , which is more to be valued than easing my Body of the● ▪ For † before I was troubled I went wrong , but thy Corrections have taught me to see my Folly , and this worlds vanity . And my Pains , which have been my Monitors Day and Night . † have Caused me to understand Wisdom secretly . And for these , and all other thy most endearing Mercies , * I will sing Praise to thee , O! Lord my God , and Give thee Thanks for ever . † I will not Conceal thy Faithfullness and thy Salvation , but Declare and speak of them , that others allsoe may praise thy Name ; [ yea , * in the Presence of all thy People , that they may give thee Thanks in the Great Congregation . ] And oh ! that I may never forget thy Mercyes , nor my own Promises of amendment and Holy obedience : but cheerfully and Faithfully † pay thee my vows , and Perform all the Promises and Good Purposes , Which I made whilst I was in Trouble . And Pity the Pains , Good Lord , and hear the Cryes of those , who are feeble and sore smitten , as I was . Help them , to Patience , Comfort , and sure Trust in thee . Be thou their Physitian , both of Soul and Body ; and in thy Due time , ease them of their Pains , and restore them to Health and Strength , as in thine abundant Mercy thou hast restored me ; and Give us all Hearts therewith Thankfully to adore , and Faithfully to serve thee , thro Jesus Christ our Lord. Amen . 2. BUt altho by thy Grace , I am now recover'd , O! Almighty Lord , from this Sickness ; yet I know that at thy time , I must expect to be sick again , and shall surely Dye , and I know not how soon that time may come . And I have found how much need there is under the Terrors of Death , to be conscious to our selves of having lead a truly Religious and upright Life , and how unfit we are to begin it under the Weaknesses of that State. Oh! then that my chief Care may allways be to live with such Good Conscience , as I should be willing to Dye with ; and to doe all those things in the time of my Health and Strength , which I shall surely wish I had Done when my last weakness and sickness comes . And therefore , O! my Dear God , I humbly and earnestly Pray thee , that I may never fall to admire , or grow fond of any of the things of this world , by coming again to relish and enjoy them . Let me never envy the Wealth of the Covetous , nor the Honours and High Places of the ambitious , nor the Sensual Pleasures of Licentious men . For these things , O! Lord , can not profit me in the Days of Evil. They are vane Things , that pass off in the useing , and leave nothing but remorse and and Guilt behind them . And the Remembrance of them at the Approach of Death , instead of affording ease and Comfort , will be the greatest wound and weakning to my Spirit , and increase my pains and Terrors , instead of any ways asswaging them . Nor suffer me , O! God , to trifle away this time of Respite in things of noe benefit , which doe thee noe Honor , and my poor Soul noe Good. For either to hide my Talents , or to misemploy them , will inflame the reckoning of my Sins : And that will turn this great Blessing , of lengthning out my Days , into a Curse ; and make my latter end worse , than my beginning was . But give me Grace , O! Father , to Redeem those Precious Hours , which I have formerly thrown away on vice or vanities , by employing all this small Remainder of my time , in seeking thy Glory , and in carefully preparing for my change , and Religiously and Reverently waiting for it , hopeing thereby to have entrance for ever into † thy Presence where is fullness of joy , thro the merits and mediation of my Blessed Lord and Saviour , Jesus Christ. Amen . Prayers and Devotions , on the Apprehension or Approach of Death . Scriptures . Ps. 49. & Ps. 90. to v. 13. Job . 14. 1 Thes. 4. from v. 13. to c. 5. v. 7. 1 Cor. 15. Ps. 88. Jo. 5. v. 21. to v. 30. Rev. 21. 1. On the Prospect of our own Death Drawing near . IT is appointed unto men once to Dye , and after this the judgement , Heb. 9. 27. For out of the ground wast thou taken , Dust thou art , and unto Dust shalt thou return , Gen. 3. 19. We are Strangers here , and our Days on the Earth are as a shadow , and there is none abideing , 1 Chron. 29. 15. As Pilgrims , we sojourn : and have here no continuing City , but seek one to come . 1 Pet. 2. 11. Heb. 13. 14. Yea , the Days of man upon Earth , are like the Days of an hireling , to serve his appointed time . And when his time is up , a Servant Earnestly Desireth the Refreshment of the Shade , and the hireling looketh for the Reward of his Work , Job . 7. 1. 2. And as for me , I know that thou wilt bring me to Death , and to the House appointed for all Liveing , Job 30. 23. For few and Evil have my Days been . And now behold ! I seem as one who am going the way of all the Earth , Gen , 47. 9. & Josh. 23. 14. And as I came forth of my Mothers Womb , soe naked shall I return to go as I came , and shall take nothing of my Labor away in my Hand with me , Eccl. 5. 15. I shall Rest from my Labors , and nothing but my works follow me , Rev. 14. 13. And I must work the Works of God , while it is Day ; the night cometh when noe man can work , Jo. 9. 4. Blessed are those Servants , whom the Lord when he cometh shall ●ind watching . Luk. 12. 37. Behold ! I come as a Thief . B●essed is he that watcheth , and keepeth his garments , Rev. 16. 15. Watch therefore , for ye know neither the Day nor the Hour , when the Son of man Cometh . For at midnight there shall be a Crye made , behold the Bridegroom cometh , goe ye out to meet him . And they who are ready with their Lamps trimmd , and Oyl in them , goe in with him ; but after that the Door is shut , and to those that knock he will Say I know you not , Mat. 25. 6 , 7 , 10 , 12 , 13. And who is that Faithfull and wise Steward , whom his Lord shall make Ruler over his Household , to give them their Portion of meat in due Season ? Blessed is that Servant , whom his Lord when he cometh shall find soe doing Of a tr●th I say unto you , that he will make him Ruler over all that he hath , Luc. 12. 42 , 43 , 44. 2. On Willingness to die . O! Death , how bitter is the Remembrance of thee to a man , that liveth at Rest in his Possessions , and that hath nothing to vex him , and that hath Prosperity in all things . And how acceptable is it , unto the needy ▪ and to him whose strength faileth , that is now in the last Age , and is vexed with all things , and to him that Despaireth , and hath lost Patie●ce . Ecclus. 41. 1 ▪ 2. And wherefore is Light given to him that is in misery , and Life unto the bitter in Soul ? Which long for Death , but it comes not , and Dig for it more than for hid Treasures ? Which rejoyce exceedingly , and are glad when they can find the Grave ? Job 3. 20 , 21 , 22. Besides , whilst we are at home in the Body ▪ we are absent from the Lord. And we are confident , and Willing rather to be absent from the Body , and Present with the Lord. For if our earthly house of this tabernacle be dissolved , we know that we have a Building of God , an House not made with hands , eternal in the Heavens . And in this being burdened , we Groan Earnestly , Desireing to be Cloath'd upon with our House which is from Heaven , 2 Cor. 5. 1 , 2 , 4 , 6 , 8. For to me to Dye is gain . And therefore I have a Desire to Depart , and to be with Christ , which is far better , Phil. 1. 21 , 23. The Day of Death , is really better than the Day of ones Birth , Eccl. 7. 1. For the Spirit shall return to God who gave it . The Dust , indeed , shall return to the Earth , as it was , Eccl. 12. 7. But there the wicked cease from troubling , and there the weary be at Rest , and they hear not the voice of the Oppressor , Job 3. 17 , 18. Yea , I will ransom them from the Power of the Grave , saith the Lord , I will redeem them from Death : O! Death , I will be thy Plague ; O! Grave , I will be thy Destruction . Hos. 13. 14. For he shall change this Vile Body and fashion it like unto his own Glorious Body . Phil. 3. 21. And this corruptible shall put on incorruption ; and this mortal shall put on immortality . 1 Cor. 15. 53. And the Lord God will wipe away tears from off all Faces , and there shall be noe more Sorrow , nor Crying , nor Pain , but Death shall be swallowed up in Victory , Is. 25. 8. Rev. 21. 4. 1 Cor. 15. 54. 3. Against Fear of Death . FEar not the sentence of Death , remember them that have been before thee , and that come after , for this is the Sentence of the Lord over all Flesh , Ecclus. 41. 3. It is but a † going to Rest , Our Friend Lazarus sleepeth . Jo. 11. 11. And tho therein I leave Dear Friends , yet I go to my Fathers . Gen. 15. 15. And am gather'd to my People . Gen. 49. 33. And the Righteous hath Hope in his Death . Prov. 14. 32. For God hath begotten us again to a lively Hope thro the Resurrection of Jesus Christ from the Dead . 1 Pet. 1. 3. And by his Death , he hath destroyed him who had the Power of Death ; and Deliver'd them , who all their Life Time were in Bondage to the Fear of Death . Heb. 2. 14 , 15. S●e that now , whether we Live or Dye , we are the Lords . Rom. 14. 8. For he died for us , that whether we wake or sleep , we should live together with him . 1. Thes. 5. 10. The Sting of Death is Sin. 1 Cor ▪ 15. 56. But he is exalted to be a Prince and a Saviour , to give Repentance and Forgiveness of Sins . Act. 5. 31. And we have such an High Priest , as will have Compassion on our infirmities . He can mercifully Consider and be touched with them in us , having in all points , Sin only excepted , been tempted like as we are himself . Heb. 4. 15. & c. 2. 17 , 18. And therefore Thanks be to God , who giveth us the Victory of Death , through our Lord Jesus Christ. 1 Cor. 15. 57. And Blessed are the Dead from henceforth , which Dye in the Lord : Yea saith the Spirit , for they rest from their Labours , and their Works follow them . Rev. 14. 13. 4. Against Presumption . LEt him that thinketh he standeth , take heed lest he fall . 1 Cor. 10. 12. Thou standest by Faith : be not high-minded , but Fear . Rom 11. 20. Happy is the man that feareth always ; but he that hardneth his Heart against Fear , shall fall into mischeif . Prov. 28. 14. Work out therefore your own Salvation , with Fear and Trembling : For it is God that worketh in you of his Good Pleasure , Phil. 2. 12 , 13. Likewise , since you must stand before him , who without Respect of Persons judgeth according to every mans work , pass the time of your Sojourning here in Fear , 1 Pet. 1. 17. Tho I know nothing by my self , yet am I not hereby justifyed , 1 Cor. 4. 4. The Heavens are not clean in his sight , Job ▪ 15. 15. He put noe trust in his Servants ; and his Angels he charged with folly . Job 4. 18. When I consider , I am afraid of him . Job 23. 15. I trust in the mercy of God for ever and ever , Psal. 52. 8. But will keep withall an humble Spirit , that trembleth at his word , Is. 66. 2. And serve him with Reverence and Godly Fear . Heb. 12. 28. 5. In the last Agonies . LOrd , now let thy Servant Depart in● Peace . Luc. 2. 29. Say unto my Soul , I am thy Salvation . Psal. 35. 3. This Day shalt thou be with me in Paradice . Luc. 23. 43. Lord Jesu receive my Spirit . Act 7. 59. Into thine Hand I commit it , for thou hast redeemed me , O! Lord God of Truth . Psal. 31. 5. Be with me , and Conduct me , thro the Valley of the shadow of Death . Psal. 23. 4. Send thy Holy Angels , to Carry me into Abrahams Bosom . Luk. 16. 22. And into the inheritance of the Saints in light . Col. 1. 12. I have fought a good Fight , I have finished my Course , I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness , which the Lord the Righteous Judge shall give me at that Day , 2 Tim. 4. 7 , 8. For if we beleive that Jesus Dyed , and rose again , even soe them allsoe which sleep in Jesus , will God bring with him ▪ 1 Thess. 4. 14. And I know whom I have Believed , and I am perswaded that he is able to keep that which I have Committed to him , against that Day . 2 Tim. 1. 12. Prayers . 1. Prayers on the Prospect of ones own Death Drawing near . 1. GRaunt , O! Lord , that I may end my Life in thy Fear and Favor ; and that I may Receive my Death , which now threatens me , not as my Curse , but as my Deliverance . Let me find it a Rest from my Labors , and an Entrance upon a Life without Trouble and without Sin. And Blessed be thy Mercy , which tho it has seen fit and needfull to Discipline me with Sorrows , yet has not made my Sorrows Endless , but all to be laid down with this mortal Life ; and even in my Death has given me hopes of joys without end in a better Life , through my Dearest Lord and Saviour Jesus Christ. Amen 2. O! Blessed Lord , now I am hasting on to the End of my Life , Remember not against me the Great and manifold errors thereof , but let them all be wholly done away , by thy Mercyes , and my Blessed Saviours merits , and my own true Repentance . Let me come to my Change without Guilt , and foresee its near approach without Fear or impatience . And Oh! that I may allways stand ready , to give a Good account of my Life unto thee . And that I may fight out the Good Fight of Faith with Constancy and Perseverance , and finish my Course with joy , and never Sleep in Sin , nor lye Down in misery and Sorrow . And since my Soul is now summon'd to meet the Bridegroom , Dress it , O! Lord , in a Wedding Garment , fit to appear in his train . Give me † Oyl in my Lamp , and Grace to trim , and light it , and keep it allways burning , sending up a pure and holy Flame , that when the Door opens I may be ready to Enter in with him . And enable it to strip it self of all Fleshly affections before it leaves my Body ; and to be of like mind and Disposition with the Holy Angels and Beatifyed Spirits , before it goes to keep them Company . And , O! my God , let me never forge● , that this is like to be the last Tryal , which thou wilt afford me , of renouncing mine own will , and resigning my self up to thine ; and of shewing forth Devotion of Spirit , and all Holy Obedience and Patience , and Faith , and humble Confidence in thee . And therefore make me watch for all opportunityes of exerciseing the same , and Doe them diligently , as my last Labors for immortality , and for secureing thy everlasting Mercy thro Jesus Christ my Lord. Amen . II. Prayers for Willingness to Dye . I. O! Most Gracious and Mercyfull Father , Give me Grace to be allways fit for thy Mercy , that I may not be slow or unwilling to Come to thee , now thou callest for me . Forgive me all my Sins , O! God , which are * the Sting of Death , that I may look on it as an harmless thing which cannot hurt me . And make me sensible , how I am thereby eased of all those weaknesses and Sorrows , which render my Life a burden to me . Help me to consider it , O! Lord , as what comes to give me rest from all my Labours . And to take up therewith , as with a Shelter against all Injuries and ill usage . To look upon it , as a Cure of all my Bodily Pains , and Sicknesses ; and as a Remedy of all my Sins and Temptations , Sorrows and misfortunes . For after once I shall have got to thee , O! Blessed Father , I shall be out of their Reach , and never Come under their Power any more . I know , O! Gracious God , that Heaven is my Country , and that I have still more cause to rejoyce , and less to repine , the nearer I am drawing home . That this Death , is but the begining of a better Life , and a most Desirable exchange , of Travail and Misery for Rest and Joy , and of a few Days for Eternity . And let me not be afraid of that , O! my God , which is to set me safe in thy Kingdom , and to bring me to injoy thee in Everlasting Bliss and Glory , thro Jesus Christ my Blessed Saviour and Redeemer . Amen . 2. LOrd , now thy messengers are come to Summon me , make me reckon that thy Time is best for my Departure , and let me not seek about for Excuses and Pretences , of Staying longer here . Since this Summons is of thy Sending , let not me receive it with reluctancy . Since thou sendest it for my Good , let me not be afraid of it as if it would doe me hurt . Since thou Callest me thereby to come to thee , let me not come unwillingly , or seem forced away . Let not my Heart , O! God , be tyed fast to any Earthly Things , and then it will be easy to me to be taken from them . Raise it above this world , and make it fit and free to trust thee for the next : And then , O! Jesu , Come when thou pleasest , and I shall receive thy Call with joy . And Grant , O! Lord , that I may take noe Pretence for my unwillingness , because I shall thereby leave some Good Things unfinish'd , which I have in hand for my Brethrens needs , or for thy Service . But remember and Consider with my Self , that soe must all they , who make it their Care at all times , to be Designing and Doing Good. And that 't is fittest for thee to Determine , wherein , or how long thou wilt be served by me , in any things which my poor Soul is any ways Capable thro thy Grace to design or Doe for thee . That if it seem Good in thy Eyes , thy Providence will raise up instruments , and supply what I am Designing , by other , and it may be far better ways . And that I have noe Reason to be slow , but much , infinitely much to be hasty in Coming to thee , if from † bearing the Heat of the Day , and a task of Labor and toyl in thy Service , thou shalt be Graciously pleased to call me , to Everlasting Rest and Joy in thy Presence , thro Jesus Christ my Lord. Amen . 3. LOrd ! in this State I am sore † Burdened , and Groan Earnestly ; † Desiring rather if thou pleasest , to Depart , and be with Christ , which is far better for me . But let me not be weary of my work and station , O! my God , before thy Time , nor hasty in Desires of Death , whilst thou seest fit to trye me in the Labors and Patience of Life . Keep me Contented to bear my Sorrows whilst thou pleasest , and to leave it to thee to Order when 't is fittest for me to lay them Down , and to exchange them for E●se and Pleasures in thy Heavenly Kingdom , where † Death at last shall be swallowed up in Victory , and this Mortal shall put on immortality , thro the merits of thy Son our Saviour Jesus Christ. Amen . III. Prayers against Fear of Death . 1. CLeanse me , O! Gracious God , from Guilt and Sin , which are the Sting of Death , and then let nothing else make me afraid of it . Let me not Dread the stroak thereof , as a thing that is hard for me to bear . But Consider , that it is an hardship Common to me , with every mortal Nature . That if it is hard , it Cures all other Sores and hardships , and is it self soon over . And that hard and painfull as it is , the weakest have born it , and can pass thro it . Yea , and that very frequently the pains of Sickness are much worse than the pains of Death , and men ordinarily endure more sorrow before they come to Dye , than they feel or show at last in Death it self . Nay , that as they fall asleep insensibly , soe they often seem to dye soe too . And whatever pains it would otherwise make to me , O! Lord , it will be made easy by a clear Conscience , and a Comfortable Hope of thy Mercy . And let it arm my Spirit against Fear , to think that I am coming thereby to a good Master , whom as I have ever found most Gracious and Mercyfull all my Life , I shall now much more finde soe at my Death , thro the merits and mediation of Jesus Christ my Lord , Amen . 2. NOr let my Spirit , O! God , be broken with Fear , out of an apprehension of Dying under the load of thy Heavy Displeasure . For thou takest Delight in Pardoning those , whose sincere Desire and Care has been to please thee ; and in makeing all fair abatements , and reasonable allowances , to their forgetfullness and infirmityes . I am very sensible , alass , that I am too Defective in my Duty and Service . But make me remember , O! Blessed Lord , that thou canst and doest bear with some Defects . For the best are not free , from Faults and Defects enow to humble them ; and yet they are surely within the terms of thy Pardon . Yea , thou will bear with many Defects , in truely Loveing and Dutyfull mindes , and hast not limited thy Forbearance to narrow and scanty Bounds . For among those whom thou savest , there are many , and very Distant Degrees of Virtue and Obedience , and the greater measures thereof which are attained by some , are still wanting in others of them . And these Defects of mine , O! God , great and many as they are , are to be judged of by a mercyfull Saviour , who knows our Natural Frailtyes and infirmityes , and is ready to allow all that Pity and Favor to them , which can be Desired in Reason . For he doth not require such exactness of us , as is a task fit , not for men , but for Angells . But takes up with such , as the Natural and Pityable Weakness of our state , and of a frail and forgetfull Creature in the midst of a tempting World , can bear . Oh! then , that I may consider thy Mercy , to fortifye my minde against Fear . And fix my Soul upon the tenderness and Clemency of my judge and Saviour , which will embolden me to stand before him without Horror . And upon the Condescentions of thy Gospel , and the needfull Deductions and Forbearance which it promises to our weaknesses , that in this Hour of my necessity I may be guarded against all the suspicions of my own melancholy , or mistrusts of thy mercy , and may be strenthend with a comfortable Hope in thee , thro Jesus Christ my Lord. Amen . 3. BUt if after all , my Fears shall by times return upon me , and prove troublesom to me : let it however Comfort me , O! Lord , to thinke , that thou art wont to make better of Humble Souls , than they are wont to make of themselves ; and wilt judge me , not according to my Fears , but according to thy mercyes . A truely Contrite Heart . O! God , is Safe in thine Eyes , even when it gives it self up for lost in its own . And as my Fears will be noe Prejudice to my safety , soe Grant , Good Lord , that they may be an Help to my Duty , and may quicken and increase my Care and Endeavours to obey thee . Make them the Guards of my innocence , and a constant Spur to thy Service . And then , O! Holy Father , tho they trouble and Discomfit me at Present , Yet they will happily Con●ute themselves and recompence me in the end ; and my sincere Obedience shall make sure thy Gracious acceptance , tho I my self dare not beleive it till I come to find and hear it from thee in the other World , thro the merits of my only Lord and Saviour Jesus Christ. Amen IV. A Prayer against Presumption LEt not my Heart Deceive me , O! Blessed Lord , in judgeing of my self : but keep me from Pride and vain Confidence , in setting too little by thy Grace , and thinking too well of mine own ways . Oh! that I may never flatter my self into an Evil Security , and an insensibleness of the Great need I have of thy Mercy . For thou , O! Lord , † resistest the Proud , but givest Grace unto the Humble . Thou rejectest † the Proud Pharisee , who justifyes himself , and sees not his own nakedness and Poverty . But the very best of us all Doe absolutely need repentance , and have but too many Sins to humble us . We must * throw our Selves upon thy Mercy , and † can not stand in thy judgement shouldest thou be Rigorous in exacting what we have Done amiss , nor * appear before thee when thou art angry . Thy justice is terrible to the Greatest Saints ; yea , and before thee even the Angels themselves doe cover their Faces . And as we can not come off clear in thy judgement , but merely thro Mercy ; Soe neither Can † we stand in Obedience to qualifye us for it , but only thro Faith ▪ 'T is thy Help , O! Lord , that must support and keep us in thy ways . And if it were not for thy Grace , and our own Caution and holy jealousy over our Selves , we are as lyable to fall as others . Oh! then that I may † not be high minded , and place my Confidence in my self ; but learn to Fear , and shew Care , and humble Dependance upon thee , and with Godly Reverence look for thy Promises of Grace and Mercy , thro Jesus Christ my Lord and only Saviour . Amen . V. Prayers in the last Agonies . Ejaculations . DVst thou art , and to Dust shalt thou return . Gen. 3. 19. Lord Jesus ! have mercy upon me . O thou Lamb of God , † that takest away the Sins of the World ; Be merciful to me a Sinner . Luk. 18. 13. Tho I often offend thee , yet , Lord , thou knowest I sincerely Love thee , and hate my self for having displeased thee . And can any who sincerely Loves thee Perish Eternally ? Lord receive me , for I am hasting apace to thee . I stretch forth my Hands unto thee , my Soul thirsteth after thee as a thirsty Land. Ps. 143. 6. † Lord , remember me when thou Comest in thy Kingdom . Doe with this frail and wearied Body , what thou pleasest . Only receive my Spirit to thy Mercy in Death ; and raise up this Corruptible to incorruption after Death . And forsake me not , O! God , now my strength faileth me . Ps. 71. 9. Besides which , the Dying Persons may use the Scriptures Collected for this Case , p. 127. Prayers . 1. LOrd , Wash my Soul in thy Blood , that it may be presented without Spot unto thee . And let me Dye in thy Favour , and rest in Peace , and rise again in Glory . Amen . 2. STrenthen me , O! my God in my Agonies . As my strength fails , let my pains wear off . But when my Strenth fails , let not my Faith fail . Even in Death let me trust in thee . And the nearer I am drawing to thee , the more Doe thou manifest thy mercy unto me , thro Jesus Christ my Lord. Amen . 3. DEliver me , O! Lord , from Fear of Death , and from all violent Disorders of a troubled Fancy , or painful Delusions of my Ghostly Enemy . Oh! let not him be able now to disturb and terrifye me , or any way to prevail against me , but Guard thou thy Servant comeing unto thee . Amen . 4. HAve me in thy Custody , O! holy Father , for † nothing can can take me out of thy Hands . And Give thy Holy Angels Charge to stand about me , to guard and receive my poor Soul at my Departure , and to Conduct and Carry it to the Blessed Receptacles of Rest and Peace . Amen . 5. COme , † Lord Jesu , Come quickly . ‖ I Desire , and Groan earnestly , to be dissolved , and to be with thee * Into thy Hands I Commend my Spirit , and lay Down my wearyed Flesh to Rest in Hope of a Blessed Resurrection to eternal Peace and joy at the last Day . Amen . 6. LOrd , if it be thy Gracious will , make my Pains short , and my Death Easy , at least not extremely tedious , or Greivous to me . But if thou hast otherwise ordered , thy Blessed will be done . Only Give me Patience to bear them , and Spiritual Comforts under them , and at thine own time make my Death my Passage to a Blessed and Eternal Life , through Jesus Christ my Lord. Amen . Out of the Office for Burial . ANd , O! Lord most Holy , O! God most mighty , O! Holy and Mercifull Saviour , thou most worthy Judge Eternal , Suffer me not at my last Hour , for any pains of Death to fall from thee . Amen . And these Prayers may be said for the Dying Person as occasion requires by his Friends who are about him , only altering the Persons , we for I , him for me , our for my , &c. as is requisite upon the change of Persons . Likewise they may use for him , the recommendatory Prayer for one at the Point of Departure , in the Churches Office for Visitation of the Sick. O! Almighty God , with whom doe live the Spirits of just Men made perfect after they are Deliverd from their Earthly Prisons : We humbly commend the Soul of this thy Servant , our dear Brother , into thy Hands , as into the Hands of a faithful Creator , and most merciful Saviour ; most humbly beseeching thee that it may be precious in thy sight . Wash it , we pray thee , in the Blood of that immaculate Lamb that was slain to take away the sins of the World ; that whatsoever defilements it may have contracted in the midst of this miserable and naughty world , through the lusts of the flesh , or the wiles of Satan , being purged and done away , it may be presented pure and without spot before thee . And teach us who survive , in this and other like da●ly Spectacles of mortality , to see how frail and uncertain our own condition is , and so to number our days , that we may seriously apply our Hearts to that holy and heavenly wisdom , whilst we live here , which may in the end bring us to life everlasting , through the merits of Jesus Christ thine only Son our Lord. Amen . 6. A Prayer against sudden death . LOrd , they who have lead the best lives , are Desirous of some time to prepare for their Death . But my Life has abounded in Sins and Frailtyes , which make me stand in much greater need thereof . Snatch me not away therefore to give up my accounts , by the surprize of a sudden Death , but Deliver me from an unprepared Heart , and an unexpected End. As I Sin Dayly , O! God , let me repent Dayly ; and stand allways upon my watch , that I may be ready for thee whensoever thou callest me : But give me time and leasure , if it may please thee , to put my Spirit in the best order I can , for leaving this world , and appearing before thee , and taking my Leave of all decently ; that soe with more satisfaction to my Friends , and with more settlement of minde and comfort to my self , I may yeild it up into the Hands of thy mercy , thro Jesus Christ my only Lord and Saviour . Amen . Prayers and Devotions upon the Death of Friends . Scriptures . 1. When a Friend dyes . IT is better to goe to the House of mourning , than to go to the House of ●easting : for that is the end of all men , and the living will lay it to his Heart . Sorrow is better than Laughter , for by the Sadness of the Countenance the Heart is made better , Eccl. 7. 2 , 3. But sorrow not , Brethren , for them which are asleep , even as others which have no hope . For if we Believe that Jesus Dyed , and Rose again , even soe them alsoe which sleep in Jesus , will God bring with him . 1. Thess. 4. 13 , 14. Precious in the Sight of the Lord , is the Death of his Saints . Ps. 116. 13. And Blessed are the Dead which Dye in the Lord , for they rest from their Labors , and their works follow them . Rev. 14 , 13. In the sight of the unwise they seemed to Dye , and their Departure is taken for misery . But they are in Peace , and their Hope is full of immortality . Wisd. 3. 2 , 3 , 4. And here the Righteous shall be had in everlasti●g Remembrance , and the memory of the just is Blessed . Ps. 112. 6. and Prov. 10. 7. Besides , when the Righteous Dyes , i● is often to take him from the evil to come . Is. 57. 1. And now he is Dead , wherefore should I fast and weep ? Can I bring him back again ? I shall go to him , but he shall not return to me . 2 Sam. 12. 23. Forget it not , for there is no turning again : thou shalt not do him good , but hurt thy self . And think thou hearest him say , Remember my judgement , or the sentence upon me , for thine also shall be so : Yesterday for me , and to day for thee . Therefore take no Heaviness to heart , but Drive it away , and remember the last end . And when the Dead is at Rest , let his remembrance Rest , and be Comforted for him when his Spirit is Departed from him , Ecclus. 38. 20 , 21 , 22 , 23. 2. When a Friend is taken away early . THo the Righteous be prevented with Death , yet shall he be in Rest. He was taken away speedily , lest that wickedness should alter his understanding , or Deceit beguile his Soul. He pleased God , and was beloved of him ; soe that living among sinners he was translated . Yea , therefore the Lord hasted to take him away from the wicked . Moreover , he being made Perfect in a short time , fullfill'd a long Time. For Honourable Age is not that which Standeth in Length of time , nor that is measured by number of years . But wisdom is the Gray hair unto men , and an unspotted Life is old Age. Wisd. 4. 7 , 8 , 9 , 10 , 11 , 13 , 14. And why art thou against the Pleasure of the most High ? there is noe inquisition in the Grave , whether thou have lived ten , or an hundred , or a thousand years . Ecclus. 41. 4. 3. When one is Childless . Trust not thou in the Life of Children , neither Respect their multitude : For one that is just is better than a thousand ; and better it is to Dye without Children , than to have them that are ungodly . Ecclus. 16. 3. Better it is to have noe Children , and to have Virtue . For the Memorial thereof is immortal , because it is known with God , and with Men. When it is present , men take example at it ; and when it is gone , they desire it : it weareth a Crown , and Triumpheth for ever , haveing got the Victory , striveing for undefiled Rewards . Wisd. 4. 1 , 2. Prayers . I. Prayers when a Friend Dyes . 1. O! Allmighty Lord , who hast [ now ] taken from us our Dear [ † Brother ] here Departed ; at thy word we are sent into the Labor of Life , and at the same word we return again into the Rest and Sleep of Death . And thy Counsells , O! God , are Secret , and farr above out of our sight . But they are allways just , and leave noe Ground for our Complaints . Yea , they are allways wise and Good , and will appear to have been most Honourable for thee , and most fit and Proper for us , in the end . Oh! then , that † I may humbly and dutifully Reverence thy Orderings when I can not Comprehend them ; and bring my will , into a quiet submission unto thine ; and receive my Loss meekly and without murmuring , because it is of thy sending . Teach me thereby , O! Lord , to stand in awe of thy justice , and to shew a devout Sense of the desert of Sin whose † wages is Death , and a Decent Sorrow for my own Loss . But let my Sorrow be without fixing Faults on what thou hast orderd ; and without refusing to be Comforted as † others who have noe Hope ; or growing Rebellious or unthankfull unto thee , and troublesome to those about me , because thou hast call'd my dear Friend away , and deprived me of his Company . [ Yea , Lord , instead hereof , keep me thankfull unto thee , that I was allow'd to have and injoy this Comfort , before I am call'd now to part with it . For I have great cause to Bless thee , that I injoy'd him at all , [ especially soe long as I did ; ] and have noe Cause now to be angry , that I can injoy him no longer . Nay , I should render my self utterly unworthy of any Gift from thee , should I fall to claim thy Free Favours as my due , because thou hast long continued them to me ; and to thinke thou doest me wrong , if at any time thou holdest back thine own , and for wise and Good Ends stoppest some stream of thy Free Bounty towards me . ] And let this uncertainty , O! God , of the dearest Worldly Comforts , teach me to fix my Heart on joys , which will never fade or perish . To take more Comfort in thy self , and to look for less in all Earthly things . Oh! be thou my Desire , and my Hearts Delight ; and let a Good Conscience be my Treasure , and integrity my joy . And these will stick to me till Death , and follow me beyond it , and Give me Rest in thy Presence and Pleasures for evermore , thro my Dearest Lord and Saviour Jesus Christ. Amen . 2. LEt not my Grief excede , O! Lord , or be obstinate against Thoughts or Words of Comfort , because † I cannot bring him * back again , and because it can not benefit him , but will much hurt me . And make me Consider , [ which alass ! I ought thoroly to have Consider'd sooner , ] that altho he was a very Dear and Great , yet he was only a mortal Comfort , whose Life would be sure to fail , tho his Friendship should not . I know my Tenure was only to hold him as thy Gi●t , and to part with him again at thy Pleasure . And that as we have the Comfort of injoying Dear Friends or Relations here , soe we must be content too to have the trouble and sorrow of parting with them . And now , Lord , when thou hast taken him , I know that he is more thine than he is mine , and that thou hast the best Claim to him . And when thou tookest him from me , thou tookest him to thy self . [ † And I trust thy taking him , is to his unspeakable joy , tho it be to my sorrow ; and that with thee he is now infinitely better , than he was , or could be here . Yea , that thou hast taken him to that Place , where by thy Mercy I also hope to come , and whither in my Order thou wilt likewise take me in thy Due time : Soe that thy Grace , O! Dear God , and a little Patience , will bring us together again . ] And Oh! that thou wouldest be pleased to put an End to all our Sins and Sorrows , and to hasten thy Kingdom , and to accomplish the Number of thine Elect. And mercifuilly to Graunt , that all we , and all others , who either have Departed , or shall Depart this Life in thy true Faith and Fear , may have our Perfect Consummation and Bliss in thy Heavenly and Eternal Kingdom , thro Jesus Christ our only Lord and Saviour . Amen . 3. LEt not my Grief for my Deceased Friend excede , O! most Gracious God , for I hope thou hast taken him for his own Good : And that thou hast Comforted his Soul by his exchange , and hast only smitten ours ; leaving us to mourn for our Sins , and for our Loss , whilst he by thy Mercy is hereby set out of the Reach of Sin and Misery . For as he is now removed , O! Father , from all worldly satisfactions , soe is he allsoe from all worldly Temptations . And our Comfort is to Hope , that he is now at Rest from Labour , and has Ceased from Sin and Shame . That He is now eased of Pains , and is above Misfortunes , and has found a Cure for all his Sorrows , having Grief and Care for ever banishd from his Heart , and † all Tears wiped away from his Eyes . And that he is gone from the Vale of Misery , to the Regions of joy , and from Conversing with us , to live with thee and the Blessed Jesus , and to be a Companion of Saints and Angels . Let not self Love then , O! Lord , and the sense of my own Loss , make me repine at that change , which I take to be his Happiness . Let not that which I hope doth highly please him , displease me ; nor let me refuse Comfort , because I trust he is taken for ever to be fill'd with it . His Death , I humbly hope , is the joy of Saints and Angels , and the Envy and Grief of Evil Spirits , who see him taken up to a State where they can not tempt , and to an Happiness which is for ever Denyed to themselves . Oh! then that I may not joyn with his utter Enemyes and mine , in their Envy , but with those Blessed Spirits in their Charity ; and instead of greiving immoderately , or being angry with thee , that I may heartily Bless thy Name , for turning Death thus into a Blessing , and as I trust , for accomplishing his Hopes thereby , and makeing of him happy . And let thy Providence , O! Father , be a Store-House of Supplyes , to make up to me , and to all his Friends and Dependants , all those Supports and Blessings , which we receive from thee by his means . Especially let his change , put us all upon prepareing Diligently and Carefully for our own . Make it raise us up from the Death of Sin to a Life of Righteousness ; and take us off from all undue esire or Care of Earthly things , to minde the one thing necessary , which is the Great and most Comfortable Business of Life , and which alone will stand us in stead and make us Happy after Death , thro Jesus Christ our Lord. Amen . 4. A Prayer , when any Persons Feed impatience , and fix themselves in Greif , by Surmizing that God is angry at them when he takes away their Friends . O! Blessed Lord , let not me make it a Pretence for my impatience , that this Loss comes as thy Visitation for my Sins ; or greive obstinately , as fancying that thou takest away my Friend here Departed , out of Anger and displeasure against me . For thou , O! God , hast many other Ends to look at , besides what Concerns me , in these matters . And these Providences touch our Friends themselves Directly and Principally , and reach us only by the by . And when in meer Love and Kindness unto them , thou wouldest call them to thy self , that must unavoidably take them away from us . But if in this change thou dost shew Displeasure against me for my Sins , Lord teach me , that it is my Part humbly to submit my self to thee , and not to be angry or impatient under thy Correction of me , but to † accept my Loss with quietness as the punishment of mine iniquities . And that whilst thou art removeing my Blessings , because of my Great Ununworthyness and unthankfullness under them ; I have the more need to shew my self Thankful for any that are still continued to me , and to give up my will in all things to thine , to serve and please thee , thro our Dear Lord and Saviour Jesus Christ. Amen . 5. A Prayer , when these Losses come close one upon another . ANd altho these affecting Losses come thick upon me , O! Father , yet I know all this is for a Greater Tryal of my Patience . And I am sensible that I have enough , and abundantly too much in me , that needs to be punished thereby . And that thou hast wise and kinde Reasons ●now , thus to Heap upon me these Sorrows , tho it were not to punish , but only to improve my Spirit . And oh ! that this succession of my Losses , may serve , to perfect me in Patience , and to wean me more thoroly from all earthly Supports . Oh! that it may temper my worldly Complacencyes , and guard me against all excess therein . And call me to take Delight , and seek Comfort in thee , instead of seeking it in them ; and to look more at the joys of thy Kingdom , where our Comforts shall succede one another infinitely faster than our Sorrows do here , and where we shall for ever injoy thee , thro Jesus Christ our Lord. Amen . For supplying the want they have of their departed Friend , by other ways of Gods good Providence , they may use the two Prayers for the Widow and Orphans , &c. p. 158 , 156 and 157. 6. A Prayer for Learning by these Losses to sit more loose to the World , and to fix our Hearts more on the Love of God. THou hast sent me this † Thorn in the flesh , O! Blessed Lord , to cure my inordinate Fondness for fleshly Delights , and to keep me from being too much exalted with them . For I pleased my self too much with worldly Comforts ; and to take my Heart off from them , thou hast now embitter'd them to me with these Sorrows . And Oh! doe thou teach me thereby , to Delight more in thy self , and less in Earthly things . Enable me to make a Good Conscience , and a comfortable sense of thy Love , and Hope of thy Promises and of Heavenly joys , my most beloved pleasures . And , Lord , let me never call my self unhappy , whilst I can injoy thee . But make me account the Loss of all things else to be made up to me in thy Love , and never repine or complain of other wants whilst thou art left me , and I can comfortably look up to thee , as my Bosom Friend , and my tender Father , as my Life and my Health , my Rest and my joy , thro Jesus Christ my Lord. Amen . ● . A Prayer when a Friend is taken away in his Prime . THou art pleased to Cut off my † Dear Friend , O! most Righteous Lord , in the midst of his Days , before he had passed thro the several stages of Life , and accomplished the Number of his Years . But I will remember , O! my God , that it is not the Lenth of Life , but the Goodness of it , which thou lookest at . And that he has lived long enough , who has lived to be fit for thee , and to Dispose his Soul for thy Mercy . The blessed Mansions above , are infinitely the best place to prolong and injoy Life in . And therefore if thou , O! Father , art graciously pleased [ as I hope thou art ] for the Merits of our Dear Lord and Saviour Jesus Christ , to accept of the innocence and obedience of his Life , neither he nor we have any cause to complain of the shortness of it . And if we who are left behind him , may have the Grace first to live holily , we will thankfully think , and own to thee , that we have lived long enough , whensoever thou seest it Time we should Dye . And as my Dear Friend is taken away in the Prime of his Strength , soe I must Consider , O! Lord , that he is taken away withall in the Hight of his Toyls , and out of the greatest Hurry of his Busyness and Temptations . Thou hast thereby kept him from trying , how strong he could be to bear Sorrows and Vexations , and from lamenting to finde his Strength too often turn'd into weakness . And oh ! that we , who survive him , may at lenth attain by thy Grace , to have all our temptations end in a perpetual security and undisturbedness , to have all our Sorrows turned into joys , and our Days of Labor happily exchanged for Days of Rest and Peace , for the Merits and Mediation of our Blessed Lord and Saviour Jesus Christ. Amen . 3. Prayers , when a Friend is taken away , by a violent untimely Death . I. A Prayer whilst the Person yet liveth , to be said either by himself , or by his Friends for him . O! Allmighty Lord , thou art pleased by a violent and hasty Stroke , to hurry † me thy unworthy Servant out of this World. For thou didst Deliver me * [ into the Hands of him that Smote me ; and how unjustly soever my Death comes from him , yet it is most just from thee . I fully justify thee , and freely forgive him ; and oh ! that he may truely repent thereof in Time , that thou mayest freely forgive him too . ] But as I am like to be snatched away thereby from hence in hast , O! my Dear God , Give me Great strength of Grace , to do much towards finishing my Peace with thee in a little Time. If thou art pleased to shew it , thy Grace can perfect my Repentance , in few hours , yea , in a few minutes as well as in many . It wrought it in † the Thief upon the Cross , in his last Agonies . And some who had tarryed till * the last hour of the Day , are made acceptable thereby in thy Service . Oh! let it be mighty towards me in this my necessity , as it was towards them in theirs ; and take me not hence till it has made me a Penitent fit for thee to accept of . Oh! Remember not my great and manifold Sins , in Wrath ; but only to send Grace sufficient to Cure them , and to shew Mercy on me for the same . And as I am hereby † Chastned for their Cause , Lord , let it be that I may not be Condemned with the World. Let all my Punishment , or Portion of Pains be here , but Give me Peace and Favour with thee hereafter . And Spare me a little , Good Lord , Spare me , if it may seem Good to thee , that I may recover some Strength , and Dress my Lamp ; and supply the Great Defectiveness of my Duty towards thee , before I 〈◊〉 . But if thou hast otherwise ▪ Decreed , and I must Dye suddenly , then magnifye thy mercy , O! my God , in●escueing me from the near approac● of Eternal misery , and let thy Displeasure end in my Death , but after that receive me among the meanest of thy Servants to Everlasting Life , thro the merits of my Blessed Saviour and Redeemer , Jesus Christ : Amen . 2. A Prayer of his Friends after his Death . O! Blessed Father , it has seem'd Good to thy wise Providence , to tear this Dear Friend from us by violence , and to send him untimely to his Grave . [ † I ] own thy Justice herein , and D●sire to shew Reverence , instead of murmuring , because it is thy Doing . And my Hope is , O! Lord , that thou doest and wilt remember the Pious Study and bent of his former Life in mercy ; and graciously accept him as one Dying in thy Fear . And whilst I have this Hope to Comfort me , I will not Complain of any violence or Accidents , which hurryed him away from us to injoy thee . When it has been the business of a mans Life , and his dayly Study and Care , O! God , to serve thee , tho Death comes on the sudden , yet it will not come too soon for him . And I will consider allsoe , that if thou surprizest him with the suddenness of his Death , thou sufferest him not to be tormented with any long Fears thereof . And that the suddenner the stroke was , the less he was like to feel it . Or should he have felt it more , yet he might not have felt a painfull Disease less , had it been his Executioner . For altho that would have been more slow , it might not have proved less Cruel ; nor have smarted lighter , but only lasted longer . And if my Dear and Deceased Friends Paine was more violent , O! Lord , it was short , and thro thy mercy I hope it is the last he had to endure . And far be it from us , O! God , to repine , that he was thrown hastily and Headlong into Death : especially haveing a Comfortable Hope , that the effect thereof is , to pass with less Pain and more Dispatch into a better Life , and more easily and speedily to take possession of immortality , thro Jesus Christ our Lord. Amen . 4. Prayers on the Death of Friends who had lead ill lives , and Gave noe Comfortable Proofs of Repentance at their Deaths . ●N this Case , we may put the surviveing Friends in minde , of the many other Things which they have to take Comfort in , and this I think is all the Ground we have here of speaking Comfort unto them . But we can not fetch Considerations of Comfort , from their Deceased Friends . For such Sinners , as would have nothing to do with the Fear and Service of God , have noe Reason of Comfort in themselves , nor can afford any good Reason of it to their well-wishers . And with Relation to them , we must not pretend to Preach Comfort , I conceive , but Submission . To help them meekly and patiently to submit themselves to God in these sad Cases , the surviving Friends may use Prayer 1. When a Friend Dyes ; especially if they leave out the Paragraph within the Hooks . p. 307. They may allsoe use this Prayer following , to Comfort them . ANd Blessed be thy Mercy , O! most Gracious God , which in this sad Case doth not leave me comfortless . For if this Deceased Friends Case suggests things full of Greif , I have many other Friends who give me great Cause of joy . And to Compensate my Trouble in Pity for others , by thy Grace I have something to Satisfye and Please me in reflecting on my self . For I can look with Comfort on my own Soul , and hope thro the merits of my Blessed Saviour , to finde Mercy for it , and take Comfort in it , both Living and Dying . I have thee ▪ O! Lord , for my Portion : and nothing Can make my Case Comfortless , whilst I am thin● , and thou art mine , and whilst I have thy Power to trust to , and thy Love to rejoyce in . And under all this Sorrow at present , I am sustain'd by the Blessed Hope of being received at last into thy Presence ▪ where all Remembrance of former Troubles shall be quite effaced , by the abundance of my Present Bliss ; where I shall have noe Sorrow from the miscarriage of Friends , but unspeakable Satisfaction in their well-being , and well-doing ; and where I shall ever Delight●in thee , and in the Continual Emanations of thy surpassing Mercy ▪ thro Jesus Christ my Lord and only Saviour . Amen . 5 ▪ A Prayer on the Death of a Child . O Almighty Father , thou art pleased now to turn my joys into S●rrows ▪ and to take away from 〈◊〉 that sweet Babe , which thou lately gavest me for my Delight and Comfort . But I humbly Bow my will to thine , and submit my Self to 〈…〉 , and without murmuring 〈◊〉 it is thy Doing . Thou hast sent this poor Child into the World , O! Lord , to See , and to ●ast Life , but hast not allowed it to Stay till it Could rightly understand the end and busyness , or relish the Comforts and Satisfactions thereof . But I will Consider , O! my God , that thou wilt not require from it any Services of Life , whilst it was not Capable to understand them . And that if it Stayed not here to enjoy Pleasure ; soe neither did it Stay to be pined away with Sorrow and Care. It lived not long enough to be versed in all the Vexations of our State , nor to run thro that Great variety of miseryes and misfortunes , which are incident here to our Nature . But went off before it had time to trye how much Evil is to be Endured in this Life ; yea , before it was come , to aggravate any afflictions by imagination , or to anticipate the same by Fear , or to reflect in bitterness of Spirit and lay to heart what it did endure . And as it Dyed young , O! Lord , Soe I have the Comfort to think and hope , that therefore it Dyed innocent . For it is taken back to thee , before it knew Good or Evil , or had done any thing to offend thee . It has left the World , ere it was made the worse by it , or had Contracted any of the Wickedness thereof , to follow it and fright it at thy Judgement . By thy Mercy , O! Father , it Stayed till it was received for thine own Child by Baptism , and was therein assured by thee of remission of Sin , and made an Heir of thy Kingdom . And by the same Mercy it is now Call'd away , ere it had done any thing to fall from that Relation , or to forfeit that Blessing . So : that in this takeing it away fro● me , thou hast translated it , O! Father of Me●●yes , from the miseryes of this World to the joys of Paradice . it is taken from me to be at thy Provision , and to be kept for ever safe and Happy in those Blessed mansions , which thou hast Provided for thy Children . And therefore if I have lost the Comfort , of haveing a Child to train up in thy Service in this World ; it is for the far greater Comfort , O! my God , of haveing sent one , to live with thee , and attend for ever about thy Throne in Heaven . And there I my self allsoe hope thro thy mercy , to be received in thy due Time , not only to see and injoy it , but what is infinitely above all , for ever to see and injoy thee , thro Jesus Christ my Lord. Amen . 6. A Prayer when one is made Childless , or is like to Dye without Children . O! Blessed Lord , thou art pleased in thy Wisdom to † [ beleave me of my Children ] and to leave me 〈◊〉 appearance of issue , to Sweeten the Cares of Life , and to keep up my Memory to Posterity . I am content therewith . O! my God , because it pleaseth thee ; and comeing from thy Wisdom a●d Care of me , I will not only own it to be just , but Esteem it to be most wise and fit for me . And if , by haveing noe Children I have fewer Delights , I will remember withall , O! Father , that I have lighter Cares , and fewer Sorrows . I have not the Torment of seeing them take ill wayes , nor of Fearing continually lest they should fall to take them : nor shall have the Pains and Trouble of parting with them , which Commonly is quicker and more affecting than the Pleasure of haveing them . And I may now fix my Love and Care more intrely upon thee , haveing no Cares for them to call me off . And I have less Temptation to Descend to mean or ungodly Shifts , if ever I come to be pinched with Persecution , or adversity : or to Comply , with any things unworthy and misbecoming my Self , or Displeasing unto thee . And when I can leave noe Children to support my Name and Memory , let me have Good Deeds , O! Dear God , and a Life of unblemish'd integrity and Honor , to doe the same for me . Oh! that I may be remembred after I am Dead , for acts of true Piety and Charity , which give the truest and most lasting fragrancy . However , let me leave behind me the memory , of a truely Religious , humble , and Virtuous Carriage , for the imitation of all that knew me . Especially , O! Holy Father , let a Constant course of Obedience and Godlyness , recommend me thro the Blood of thy Son , to thy Approbation . And tho among Men I am quite forgotten , yet let me be Graciously remembred , and received by thee when thou reckonest up and callest over the Number of thy Children , for my Dear Lord and Saviour Jesus Christ's sake . Amen . Trinuni Deo Gloria . THE CONTENTS . THe Preface . Directions for an Holy and an Happy Death . Chap. 1. OF Settling Worldly Affairs , and Care of the Body in Sickness . p. 1. Chap. 2. Of Securing Peace with God in Sickness p. 10. By Profession of Repentance p. 11. and of Faith p. 14. and of Continuance in the Vnity of the Church . p. 17. Chap. 3. Of Carriage under Sickness p. 22. and Particularly of Trust in God , p. 23. Of Resignation p. 29. and I of Thankfulness . p. 32. Chap. 4. Of Patience under Sickness , p. 39. and Spending Sick. Bed Hours ●p . 51. and ministring to Sick Persons . p. 53. Chap. 5. Of Carriage at the Approach of Death , and in the last Extremiti●s . p. 58. Chap. 6. Of Care , and Treatment of the Dead , p. 68. Devotions for the State of Sickness . I. A General Prayer for the Duties and Needs of Sick Persons p. 129. and one out of the Office of Visitation p. 131. and Scriptures about the mercifull ends of Sickness . p. 79. II. Prayers and Scriptures for their particular needs and duties . I. For Repentance in Sickness , and the several expressions of it : Scriptures , p. 82 , &c. and Prayers , p. 133 , &c. II. For an Heart to give Alms , and at the time of giving them : Scriptures , p. 85. and Prayers , p. 143 , &c. III. For Trust in God , and on the chief a●ts and Branches of it , and motives to it in Sickness : Scriptures , p. 88 , &c. and Prayers , p. 147 , &c. IV. For Faith in Gods Promises , under Sickness : Scriptures , p. 96 , &c. and Prayers , p. 160 , &c. V. For Resignation under Sickness : Scriptures , p. 100. and Prayers , p. 162 , &c. VI. For Thankfullness under Sickness : Scriptures , p. 99. and Prayers , p. 168 , &c. VII . For Patience under Sickness , both , 1. The chief Acts and expressions of it : Scriptures , p. 100 , &c. Prayers , p. 176 , &c. 2. the Helps to it , p. 186. &c. 3. the motives to it : Scriptures p. 107. Prayers , p. 189 , &c. And this 1. Towards God , p. 175 , &c. 2. Towards Friends and Attendants : Scriptures , p. 108. and Prayers p. 180 , &c. 3. Towards our selves under the Heaviness and Brokenness of our own Spirits : Scriptures , p. 109. and Prayers , p. 183 , &c. VIII , For Spiritual improvements by Sickness : Scriptures , p. 110. and Prayers , p. 196 , &c. IX , For the Bodily needs and Desires of Sick Persons ; viz 1. For ease under Pains : Scriptures , p. 111 , &c. and p. 119. Prayers , p. 201 , &c. and on Receipt thereof , p. 117 and 204. 2. For strength under the same , p. 205. 3. For Deliverance from them : Scriptures , p. 115 , &c. Prayers , p. 206. 4. For longer Respite and Recovery , p. 207 , &c. 5. On Taking Physick : Scriptures , p. 120. Prayers , p. 210 , &c. 6. On want of sleep : Scriptures , p. 118. Prayers , p. 212 , &c. 7. On excess of sleep , p. 214. 8. On their being Light-Headed , p. 216. X. For Certain kinds of Sickness , viz. I. For Women with Child , both Scriptures and Prayers . 1. Before Travel , p. 218 and p. 222 , &c. 2. In Travel , p. 219 and p. 225 , &c. 3. After Delivery , p. 220 and 229 , &c. with a Prayer for her Child , p. 233. II. On the Loss of Eye-sight : both Scriptures , p. 235 , &c. and Prayers . 1. For Recovery of Sight , p 238. 2. For Patience under the want of Eye sight , p. 239 , &c. 3. For Good use of Blindness , p. 243. III. Vnder the Loss of Hearing : both Scriptures , p. 245 , &c. and Prayers : 1. For Recovery of Hearing , p. 247 , &c. 2. For Patience under the want of Hearing , p. 249 , &c. 3. For Good use of Deafness , p. 253. 4. A Thanksgiveing on Recovery from Blindness or Deafness , p. 254. IV. For a Sick Child , p. 256 , &c. V. In Times of Common Infection : Scriptures , p. 259 , &c. Prayers , p. 260 , &c. VI. In Behalf of Natural Fools , and Mad-men , p. 264 , &c. VII . For Attendants about the Sick : Scriptures , p. 122 , &c. and a Prayer , p. 267. XI . A Thanksgiveing for Recovery from Sickness : Scriptures , p. 124 , &c. and Prayers , p. 269 , &c. Devotions on the Apprehension , or Approach of Death . I. ON the Prospect of ones own Death Drawing near : Scriptures , p. 274 , &c. Prayers , p. 283 , &c. II. On willingness to Dye : Scriptures , p. 276 , &c. and Prayers , p. 285 , &c. III. Against Fear of Death : Scriptures , p. 279. Prayers , p. 289 , &c. IV. Against Presumption : Scriptures , p. 280. A Prayer , p. 293. V. In the last Agonyes : Scriptures , p. 281. and Ejaculations and Prayers p. 295 , 296 , &c. with a Prayer against Sudden Death , p. 300. Devotions upon the Death of Friends . I. WHen a Friend Dyes : Scriptures p. 302 , &c. and Prayers , p. 305 , &c. A Prayer when they think God is angry at them when he takes away their Friends , p. 312. When these Losses come close after one another , p. 314. For Learning thereby to ●it loose to the World , and be more fix'd in the Love of God , p. 315. II. When a Friend is taken away in his Prime : Scriptures , p. 304. Prayers , p. 316. III. When he is taken away by a violent untimely Death , p. 318 , &c. IV. On the Death of Friends who had lead ill Lives , and gave noe Comfortable Proofs of Repentance at their Deaths . p. 322 , &c. V. On the Death of a Child . p. 325 , &c. VI. When one is made Childless , or is like to Dye without Children : Scriptures p. 305. A Prayer , p. 328 , &c. Books ERRATA . PAge 14 : line 24. read descendedst . p. 20 marg . r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 21. the word Peace is set after l. 4. which should make the liue before it . p. ●● . l. pennlt . for ; put , after Sufferings . p. 35. l. 3. r. b● . p. 44. l. 8. after sickness add Amen . p. 63. l. 15. r. sense of to the last . p. 78. l. 4. r. taken . p. 99. l. ●3 . r. hast . p. 140. l. 12. for my read thy . p. 155. l. 16. r. wilt , and ib. l. 18. r. mighty . p. 159. l. 23. r. thy . p ▪ 174. l. 4. put ; after them . p. 193. l. 21. a. after come . p. 207. l. 7. r. Disease . p. 211. l. 8. r. seek to him . p. 228. l. r. longer . & 241. l. 3. r. to . p. 251. l. 13. r. open . & 255● l. 9. uncomfortably . & 259. l. 14. us for as . p. 261. l. 19. for for , from . p. 262. l. 18. r. preservative . & 269. l. 1. r. XI . & 291. l. 11. r. wilt . p. 310. l. 5. this for his . & 316. l. 12. r. 11. A Prayer . With others , which the Readers themselves may be pleased to correct . Books lately Printed for Robert Kettlewell . 1. A Journey into Greece by Sir George Wheeler , in company of Dr. Spon of Lyons , in six Books . With Variety of Sculptures , in Folio , Price bound 15s . 2. Two hundred Queries moderately propounded , concerning the Doctrine of the Revolution of Humane Souls , and its conformity to the Truths of Christianity . In Octavo , price bound 1s . 6d . 3. A Dissertation concerning the Pre ▪ existency of Souls : Being Originally written in the Latin Tongue . In Twelves . Price 1s . 4. The Paradoxical Discourses of F. M. Van Helmont , concerning the Macrocosm and Microcosm or the Greater and Lesser World , and their Union . Price bound 3s . 6d . 5. A Spelling Book for Children . In Twenty fours , Price bound 6d . 6. Animadversions on Dr. Burnet's History of the Rights of Princes in the Disposing of Ecclesiastical benefices and Church Lands . In a 〈◊〉 to a Friend . In 〈…〉 7. A Discourse on Persecution , or Suffering for Christ's sake . Clearing the Notion of it ; and making a Discrimination of Just from 〈◊〉 Pr●t●nsions to it . And passionately recommending True Christian ▪ Suffering to all those who shall be 〈◊〉 thereto . By J. Howel M. A. Rector of New Radnor in Radnorshire . 8. An Answer to the Bishop of Condom , ( now of Meaux ) his Exposition of the Catholick Faith , &c. Wherein the Doctrine of the Church of Rome is detected , and that of the Church of England expressed , from the publick Acts of both Churches . To which are added , Reflections on his Pastoral Letter . 9. A Vindication of the Primitive Christians , in point of Obedience to their Prince , against the Calumnies of a Book , entituled , the Life of Julian , written by Ecebolius the Sophist . As also , the Doctrine o● Passive Obedience cleared , in defence of Dr. Hicks ; together with an Appendix , being a more full and distinct Answer to Mr. Thomas Hunts Preface and Postscript . Unto all which is added , the Life of Iulian , enlarged . 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Notes for div A47293-e840 † Mat. 25. 7. † 2 Cron. 16. 12. † ●am . 5. 14. † Dan. 4. 27. † Ps. 5● . 2 , ● , 17. † Luke 18. 13 † 1. Jo. 1. 7. † ●uke , 15. 18. 19. † Mat. 6. 12. † Ma● . ● 24. * Luk. 17. 5. † 〈…〉 † Eph. 4. 3 , 4. † 1 Cor. 12. 26. † The Great Council of Nice calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary Viaiticum of Dying Men. ●an . 13. † Heb. 12. 3. † Joh. 13. 15. John 17. † 1 Pet. 5. 7. † Luk. 22. 42. † Ps. 41. 3. * Mat. 6. 10. † Lam. 3. 39. * Is● . 45. 9. † Ps. 39. 9. † Wisd. 11. 20. * Ps. 130. 5. † Ps. 71. 14. * Ps. 27. ult . † 2 Tim. 1. 12. * Gal. 6. 9. † Job 13. 1● . * 2 Cor. 12. 9. † Rom. 8. 26 , 27. † Ps. 51. 17. * Mat. 21. 16. * Mat. 10. 25. † Matt. 25. 6 , 7. † Here men●i●n his 〈◊〉 Church . † Ps. 103. 13. † Jor. 4. 10. † or in † Mat. 26. 8 , 9. & Jo. 12. 4 , 5. * Mat. 26. 7 , 10 , 11 , 12 , 13. & Jo. 11. 2. † Ro. 12. 15. † Jo. 11. 35 ▪ 36. † 1 Thes. 4. 13. * 1 Tim. 5. 4. Notes for div A47293-e6220 1 Sam. 2. 6. † Jam. 1. 12. See more afterwards in Scriptures for Deliverance , and Recovery . p. 115. &c. Ps. 88. 4. 6 , 7 , 8. & Ps. 69. 1 , 2 , 3. † Ps. 7 9. 8. Ps. 86. 3 , 4 , 5. † Ps. 4. 4. * Ps. 22. 2. Psal. 103. 3 , 4. Notes for div A47293-e15530 † Jo● 5. 18. * Ps. 68. 20. * Especially , &c. here mention Particulars ▪ * Matth. ●● . 28. † Prov. 28. 13. * Matth. 6. 14 , 15. † Acts 3. 19. * Acts 4. 12. * Prov. 16. 6. † Luk. 16. 9. * Mat. 6. 20. * Col. 1. 18. † 2 Cor. 11. 2. & Eph. c. 23 , 24 , 25 , 32. * 1 Pet. 5. 7. † Ps. 9. 10 , & 34 , 22. * Jer. 30. 11. † Hab. 3. 2. * Ps. 112. 4. † Ps. 103. 9. † Ps. 23. 4. † 1 Cor. 10. 1● . Heb. 4. 15. * Lam. 3. 33. † Heb. 4. 15. * Ps. 22. 4. † Ps. 50. 15. * Ps. 119. 116. † Ps. 90. 15. † Hos. 14. 3. † Ps 68. 5. † Prov. 23. 10 , 11. This Prayer may be used by the Widows and Orphans themselves , omitting the words within the hooks [ ] and puting we for they , ours for theirs , us for them , our for their , are for am , &c. † Now thou hast taken away ou● , ● c. Nameing the Relative . † They , when the 〈◊〉 ws , &c. use t●is Prayer . When ●his Prayer is used by one al●ne , put I for we , me for us , am for are , my for ou● , &c. † Here they may name the Relative . † Or He , or She. † Deut. 7● . 9. † 2 Cor. 1. 20. † 2 Sam. 20. 31. † 2 Cor. 4. 6. Ps 112. 4. † Rom. 8. 28. † Heb. 12. 11. † Mat. 26. 41. † Lam. 3. 22. † Ps. 41. 3. † Job 36. 10. † Heb. 12. 7. † Luk. 10. 41 , 42. † Ps. 119. 75. † Job 1. 21. † Lev. 26. 41. * Ecclus. 2. 5. † 1 Pet. 2. 11. * 2 Cor 5. 6 , 8. † Luk. 16. 25. † Heb. 5. 8. † 2 Tim. 2. 12. * 2 Cor. 4. 16. † Ps. ●19 . 75. These Expressions within the Hooks [ ] the sick Person must use or omit as he finds they do or do not suit with his own case . * Ps. 102. 4 , 5. † Ps. 38. 3. 10. * Ps. 102. 3. † Ps. 28. 6. * Job 7. 3 , 4. † Ps. 38. 9. * Is. 64. 9. † Ps. 71. 9. * Ps. 79. 8. † Ps. 119. 82. † Jer. 30. 11. * Hab. 3. 2. † Ps. 119. 82. 123. * Ps. 103. 13. † Ps. 118. 18. * Is. 12. 1. † 2 Cor. 12. 9. * Heb. 13. 5 , 6. † Ps. 31. 1. * Ps. 54. 1. † Ps. 22. 4. * Ps. 109. 26. † Ps. 39. 13. This clause within the Hooks , [ ] may be used or omitted , as best suits with the petitioner's own case . † Luk. 7 ▪ 7. † Mat. 4. 4. * Ps. 77. 4. † Dan. 2. 1. * Jer. 31. 26. † Ps. 63. 6. * Ps. 77. 6. † or her . † or her . † This Clause within the Hooks may be left out when he has said nothing amiss under the want of his Senses . * Lev. 26. 41. † Ps. 38. 9. † Ps. 56. 3. † Rubrick at the end of the Office for Churching of Women . † Eph. 1. 18. Notes for div A47293-e23960 † Is. 59. 10. † Mat. 18 ▪ 9. † This within the Hooks , or other Passages , the Persons must use or omit , as suits with their own case . † Deut. 27. 18. Notes for div A47293-e24760 † Rom. 10. 17. † Eccl. 1. 9. * 1 King. 3. 9. † Mat. 13. 15. † Or Ears . † Jo. 5. 14. * Or Deaf . † Or open their Ears . † Or hearing to the Deaf . † Or her ▪ † Lam. 3. 38. † Or Place . * Ps. 60. 3. † Ps. 91. 5 , 6. † Ps. 91 : 11. † Ps. 91. 9. † Or her * Mark 10. 14 , 15. Mat. 19. 14. * Omit this Clause in case of Madmen , who have been mad since they came to the use of Reason . † Job . 29. 15. * Is. 65. 1. † Or her † Eccles. 7. 2. † Ps. 31. 7. † Ps. 119. 67. † Ps. 51. 6. * Ps. 30. 12. † Ps. 40. 10. * Ps. 116. 18. When they had desired the Prayers of the Congregation in their Sickness , they must not forget to Desire them allso to return thankes for them on their Recovery . † Ps. 66. 13 , 14. † Ps. 16. 11. Notes for div A47293-e26990 † 2. Sam. 7. 12. Notes for div A47293-e29200 † Mat. 25 4 , 7 , 10. * 1 Cor. 15. 56. † Mat. 20. 12. † 2 Cor. 5. 2. † Phil. 1. 23. † 1 Cor. 15. 54. † Jam. 4. 6. † Luk. 18. 11. 14. * Vae etiam laudabili vitae hominum si remota misericordia discutias eam . Aug. Conf. l. 9. c. 13. † Ps. 130. 3. * Ps. 7 6. 7. † Rom. 11. 20. † Ib. † Jo. 1. 29 † Luk. 23. 42. Notes for div A47293-e30440 † Jo. 10. 29. † Rev. 22. 20. ‖ Phil. 1. 23. * Ps. 31. 5. Notes for div A47293-e31610 † Or 〈◊〉 ▪ † Put we for I , and make such other changes of Number , as are requisite , when several put up this Prayer together . † Rom. 6. 23. † 1. Thess. 4. 13. † 2 Sam. 12. 23. * Or her , or it , when a Child . † The expressions of Hope , of the happy Estate of the deceased Person , in this and the following Prayers , must be left to the Discretion of those who are to use them , according as their Friends Life and Death was . This Prayer is to be used on the Death of a P●ous Friend . † Rev. 21. 4. † Lev. 26. 41. † 2 Cor. 12. 7. † Here mention the Relation , as Husband , Wife , &c. † Put this thy unworthy Servant for me , and likewise him for me , his for my , he for I , &c. when his Friends say this Prayer over him . * Up to the accident that smote me , when he falls by an accident . † Luk. 23. 40 , &c. * Mat. 20. 6 , 9. † 1 Cor. 11. 32. † Change the Number , putting we for I , &c. when several joyn together in this Prayer . † 〈…〉 me 〈…〉 never had any . 
A63950	----	The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. This text is an enriched version of the TCP digital transcription A63950 of text R17298 in the English Short Title Catalog (Wing T336). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 184 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A63950 Wing T336 ESTC R17298 12165837 ocm 12165837 55311 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63950) Transcribed from: (Early English Books Online ; image set 55311) Images scanned from microfilm: (Early English books, 1641-1700 ; 116:10) The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of The great exemplar. Taylor, Jeremy, 1613-1667. [18], 3-161 [i.e. 171], [5] p. Printed by J.F. for R. Royston ..., London : 1655. Written by Jeremy Taylor. Cf. BM. First ed. Cf. BM. Advertisements on p. [2]-[5] at end. Reproduction of original in Thomason Collection, British Library. eng Prayers. Catechisms, English. Prayer-books. Devotional calendars. Hymns, English. A63950 R17298 (Wing T336). civilwar no The golden grove, or, A manuall of daily prayers and letanies, fitted to the dayes of the week. Containing a short summary of what is to be Taylor, Jeremy 1654 34271 570 20 0 0 0 0 172 F The rate of 172 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-03 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion THE GOLDEN GROVE , OR , A MANUALL OF Daily Prayers and Letanies , Fitted to the dayes of the Week . Containing a short Summary of What is to be Believed , Practised , Desired . ALSO FESTIVAL HYMNS , According to the manner of The Ancient Church . Composed for the Use of the Devont , especially of Younger Persons ; By the Author of The Great Exemplar . London , Printed by J. F. for R. Royston , at the Angel in Ivie-lane . 1655. TO The Pious and Devout READER . IN this sad declension of Religion , the Seers who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the Foundations : and having destroy'd all publick Forms of Ecclesiastical Government , discountenanc'd an excellent Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognisance of Schism , by mingling all Sects , and giving countenance to that , against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and Advantages of Religion , we cannot make that provision we desire ; Incertis de salute , de gloriâ minimè certandum : For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple , will be tempted to neglect so excellent a ministration , & their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men who were born in the Captivity , may be taught how to worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely and grow pr●…sperously . But never did the excellency of Episcopall Government appeare so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd , Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : So Balaam the son of Bosor was sent for , to curse the people of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the conduct of Moses and Aaron . But now in stead of this excellency of Condition and Constitution of Religion , the people are fallen under the harrows and saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtain any thing but Wealth and Victory , Power and Plunder ; and the people have reap'd the fruits apt to grow upon such Crabstocks : they grow idle and false , hypccrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government ; and some never think of Heaven ; and they that do , think to go thither in such paths which all the ages of the Church did give men warning of , lest they fhould that way go to the Devil . But when men have try'd all that they can , it is to be suppos'd they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it , no end can be serv'd but of Sin and Folly , Faction , and Death eternal . For besides that , no Church that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own interest , unless he be first abus'd by false Preachers , and then prefers his secret opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience , as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclesiastical Monarchy , must consequently subject the Temporal to it . And both one and the other would be Supreme in Consciences ; and they that govern there , with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them : And certainly , for a Prince to persecute the Protestant Religion , is as if a Physician should endevour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships ; and as if the Pope should root out all the Ecclesiastick State . Nothing so combines with Government , if it be of Gods appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the world . If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it , then the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain , that in that day when Truth gets her Victory , in that day we shall prevail against all Gods enemies and ours , not in the purchases and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this interest we cannot serve any thing else . In the mean time we must by all means secure the foundation , and take care that Religion may be convey'd in all its material parts , the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easie to make them good Protestants , unless they be abus'd with prejudice , and suck venome with their milk ; they cannot leave our Communion , till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to Do , and what to Desire ; It is indeed very little , but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in Gods House , and to be a servant of the meanest of Gods servants , and thinks it a worthy imployment to teach the most ignorant , and make them to know Christ●… though but in the first rudiments of a holy Institution . This onely he affirms , That there is more solid comfort and material support to a Christian spirit in one Article of Faith , in one period of the Lords Prayer , in one holy Lesson , then in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , then to perswade men to avoid Hell : And that a plain Catechism can more instruct a soul , then the whole dayes prate which some daily spit forth , to bid men get Christ , and persecute his Servants . Christian Religion is admirable for its wisdome , for its simplicity ; and he that presents the following papers to thee , designs to teach thee as the Church was taught in the early dayes of the Apostles . To believe the Christian Faith , and to understand it ; to represent plain Rules of Good Life ; to describe easie Formes of Prayer ; to bring into your Assemblies Hymnes of Glorification and Thanksgiving , and Psalms of Prayer . By these easie paths they lead Christs little ones into the Fold of their great Bishop ; and if by this any service be done to God , any ministery to the Soul of a Childe or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery GOD will bring it to passe , that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endevours it . ERRATA . Page 87. 1.2 . for me r. us , ibid. f. me r. us , ibid. 1.3 . f. me r. us , ib. 1.5 . f. me r. us , ibid. f. me r. us , ibid 1.6 . f. my r. our . CREDENDA : OR , What is to be Believed . O {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plato de legibus . Let this Truth be confessed and remain for ever , That they who are well instructed , easily become good men . A. SHORT CATECHISM FOR The institution of young persons IN THE Christian Religion . QUESTION . IN what does true Religion consist ? ANSWER . In the knowledge of the one , true ●…od , and whom he hath sent , Jesus ●…hrist , and in the worshipping and ●…rving them . Quest . What dost thou believe con●…rning God ? Answ. That there is a God : 〈◊〉 . That he is one . 3. Eternal , 4. Al●…ighty : 5. That he hath made all ●…he world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape or figure , or parts , or body : 8. That he is present is all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest . What other Mystery is revealed concerning God ? Ans. That God being one in nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ . ] The second Person is called [ The Son , and the Word of the Father . ] The third is [ The Spirit and Promise of the Father : ] and these are Three and One after a secret manner , which we must believe , but cannot understand . Quest . What is this God to us ? Ans. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest . Wherefore did God create and make us ? Ans. That we might do him honour and service , and receive from him infinite felicities . Quest . How did God make man ? Ans. By the power of his Word , out of the slime of the earth , and he breathed into him the breath of life . Quest . Was man good or bad , when God made him ? Ans. Man was made pure and innocent . Quest . How then did man become sinful and miserable ? Ans. By listening to the whispers of a tempting spirit , and breaking an easie Commandment , which God gave him as the first tryal of his obedience . Quest . What evils and change followed this sin ? Ans. Adam , who was the first man and the first sinner , did both for himself and his posterity , fall into the state of death , of sickness , and misfortunes , & disorder both of body and soul : we were thrown out of Paradise , and lost our Immortality . Quest . Was man left in these evill without remedy ? Ans. No . But God pitying his creature , promised , That of the seed of the woman , he would raise up a Saviour and Redeemer , who should restore us to Gods favour , and to the felicity which we lost . Quest . How did God perform the promise ? Ans. By sending Jesus Christ to take upon him our nature , to dye for our sins , to become our Lord and the Author of holiness , and life , and salvation to mankinde . Quest . Who is Jesus Christ ? Ans. He is the Son of God , the second Person of the holy Trinity , equal with the Father , true God without beginning of life , or end of days . Quest . How then could he be our Redeemer , and the promised seed of the woman ? Ans. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him humane Nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man : He was born of a Virgin , who conceived him not by any natural means , but by the power of the Holy Ghost , and was called Jesus Christ , and his Mothers name was Mary , of the seed of Abraham , of the family of King David ; and all these things came to passe when Augustus Caesar was Lord of the Roman Empire . Quest . How did Jesus Christ work this promised Redemption for us ? Ans. By his holy and humble life , and his obedient dying a painful death for us upon the Cross . Quest . What benefits do we receive by the life and death of Jesus Christ ? Ans. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his Death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his servants , and fearfully to destroy them that will not have him to reign over them . Quest . What Promises hath Jesus Christ made us in the Gospel ? Ans. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution ; He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these graces , he hath promised to give us more ; He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our souls , and to give us eternal life , and joyes that shall never ●…ease . Quest . How is Jesus Christ able to do all this for us ? Ans. When he had suffered death , and was buried three dayes , God raised him up again , and gave him all power in heaven and earth , made him Head of the Church , Lord of Men and Angels , and the Judge of the Quick and Dead . Quest . By what means doth Jesus Christ our Lord convey all these blessings to us ? Ans. Jesus Christ had three Offices , and in all he was Mediator between God and Man ; He is our Prophet , our Priest , and our King . Quest . What was his Office as he was a Prophet ? Ans. This Office he finished on earth ; beginning when he was thirty years old to preach the Gospel of the Kingdome , Faith and Repentance . Quest . When began his Priestly Office , and wherein does it consist ? Ans. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the world . Quest . Did his Priestly Office the●… cease ? Ans. No : he is a Priest for ever ; that is , unto the end of the world , and represents the same Sacrifice to God in heaven , interceding and praying continually for us , in the virtue of that Sacrifice , by which he obtains relief of all our necessities . Quest . What doth Christ in heaven pray for on our behalf ? Ans. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest . How is Jesus Christ also our King ? Ans. When he arose from his grave , and had for forty dayes together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into heaven , and there sits at the right hand of God ; all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and ●…ver all he reigns , comforting and ●…efending his Elect , subduing the ●…ower of the Devil , taking out the ●…ting of death , and making all to ●…erve the glory of God , and to turn to the good of his Elect. Quest . How long must his Kingdome last ? Ans. Till Christ hath brought all his enemies under his feet , that is , till the day of Judgement : in which day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories ; and then he shall deliver up the Kingdome to his Father , that God may be all in all . Quest . How is Christ a Mediator in all these Offices ? Ans. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Fathers will , and tyes us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us , even his most precious blood , and our Advocate pleading for us , and mediating our Pardon and Salvation : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdome of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these , he hath made a Covenant between God and us of an everlasting interest . Quest . What is the Covenant which Jesus Christ our Mediator hath made between God and us ? Ans. That God will write his Laws in our hearts , and will pardon us , and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdome . Quest . To what Conditions hath he bound us on our part ? Ans. Faith , and Repentance . Quest . When do we enter into this Covenant ? Ans. In our Baptism , and at our ripe years , when we understand the secrets of the Kingdome of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest . What is the Covenant of Faith which we enter into in Baptism ? Ans. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lords Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into heaven , and shall be there till the day of Judgement , that then he shall be our Judge ; In the mean time he is the King of the World , and Head of the Church . Quest . What is the Covenant of Repentance ? Ans. We promise to leave all our sins , and with a hearty and sincere endevour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest . How if we fail of this Promise through infirmity , and commit sins ? Ans. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works , and mortifying our lusts ; and though this be done after the manner of men that is , in weakness , and with some failings , yet our endevour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon , must be lasting and persevering . Quest . What Ministeries hath Christ appointed to help us in this duty ? Ans. The Ministery of the Word & Sacraments , which he will accompany with his Grace and his Spirit . Quest . What is a Sacrament ? Ans. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest . How many Sacraments are ordained by Christ ? Ans. Two : Baptism , and the Supper of our Lord . Quest . What is Baptism ? Ans. An outward washing of the body in water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christs death , and of his Resurrection , teaching us , That we should rise from the death of sin to the life of righteousness . Quest . What is the Sacrament of the Lords Supper ? Ans. A Ceremony of eating bread and drinking Wine , being blessed or consecrated by Gods Minister in publick Assemblies , in remembrance of Christs death and Passion . Quest . What benefits are done unto us by this Sacrament ? Ans. Our souls are nourished by the body and blood of Christ ; our bodies are sealed to a blessed Resurrection , and to Immortality ; our infirmities are strengthned , our graces increased , our pardon made more certain , and when we present our selves to God , having received Christs body within us , we are sure to be accepted , and all the good prayers we make to God for our selves & others are sure to be heard . Quest . Who are fit to receive this Sacrament ? Ans. None but baptized Christians , and such as repent of their sins , and heartily purpose to lead a good life . Quest . What other Ministeries hath Christ ordained in his Church , to help us , and to bring so many great purposes to pass ? Ans. Jesus Christ hath appointed Ministers and Embassadors of his own to preach his Word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separate the vile from the precious , to administer the Sacraments , and to watch for the good of our souls . Quest . What are we tied to perform towards them ? Ans. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so , that they may give account of our souls with chearfulness and joy . Quest . Which are the Commandments and Laws of Jesus Christ ? Ans. They are many , but easie ; holy , but very pleasant to all good ●…indes , to such as desire to live well 〈◊〉 this world , and in the world to ●…ome : and they are set down in ●…he Sermons of our blessed Lord , ●…nd of his Apostles ; but especially ●…n the 5. 6. 7. Chapters of S. Mat●…hew . AN EXPOSITION OF The Apostles CREED . I believe in God , I Believe that there is a God who is one , true , supreme and alone , infinitely wise , just , good free , eternal , immense , and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) The Father of our Lord Jesus Christ ; and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good to which we are created and designed by grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him , and relie upon him . Maker of Heaven and Earth . He made the Sun and the Moon , the Stars , and all the regions of glory ; he made the Air , the Earth , and the Water , and all that live in them ; he made Angels and Men , and he who made them does , and he onely can preserve them in the same beeing , and thrust them forwards to a better ; he that preserves them , does also govern them , and intends they should minister to his glory : and therefore we are to do worship and obedience to him in all that we can and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is , and is called a Saviour , and the Anointed Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit , and with power to become the Great Prophe●… , and declarer of his Fathers Will to all the world , telling us how God will be worshipped and served ; he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world : and by this Article we are Christians , who serve and worship God the Father through Jesus Christ . His onely Son Jesus Christ is the Son of God , he alone , of him alone : for God by his holy Spirit caused him to be born of a Virgin : by his power he ●…ised him from the Dead , and gave ●…im a new birth , or beeing in the bo●…y : he gave him all power , and all ●…xcellency ; and beyond all this , he 〈◊〉 the express Image of his person , ●…he brightness of his glory , equal to God , beloved before the beginning of ●…he world , of a nature perfectly Di●…ine ; very God by essence , and very Man by assumption ; as God , all one ●…n nature with the Father ; and as Man , one Person in Himself . Our Lord . Jesus Christ , Gods onely Son , is the Heir of all things and persons in his Fathers house : All Angels and Men are his servants , and all the Creatures obey him ; we are to believe in him , and by Faith in him onely , and in his Name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ Gods Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived , he was the Son of God alone , and no man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother , yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man , his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of a rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate : After that Jesus passed through ●…he state of Infancy and Childhood , ●…eing subject to his Parents , and working in an humble Trade to serve ●…is own and his Mothers needs , he ●…rew to the state of a man , he began to preach at the age of Thirty years , and having for about three years and a half preached the ●…pel , and taught us his Fathers will , having spoken the Gospel of his Kingdome , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy Spirit , Perfect Remission of sins , and Eternal Judgement : at last , that he might ●…cile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this death he suffered when Pontius Pilate was Governour of Judea . Was Crucified , Jesus Christ being taken by the Rulers of the Jews , bound , and derided , buffeted , and spit upon , accused weakly , and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his Person and Office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit at the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats , forced him against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a robe and a reed , and pressing a Crown of Thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently ●…il'd him ; on which for three ●…urs he hang'd in extreme torture , ●…ing a sad spectacle of the most af●…cted , and the most innocent pern of the whole world . Dead When the Holy Jesus was weari●… with tortures , and he knew all ●…ings were now fulfilled , and his ●…thers wrath appeased towards ●…ankinde : His Father pitying his ●…nocent Son groaning under such ●…tolerable miseries , hastened his ●…ath ; and Jesus commending his ●…irit into the hands of his Father , ●…ied with a loud voice , bowed his ●…ad , and died ; and by his death ●…aled all the Doctrines and Revela●…ons which he first taught the ●…orld , and then confirmed by his ●…ood : he was consecrated our mer●…ful High-Priest , and by a feeling ●…f our miseries and temptations , be●…me able to help them that are tempt●… : and for these his sufferings , was ●…alted to the highest Throne , and ●…eat of the right hand of God ; ●…nd hath shewn , that to heaven there is no surer way then suffering for his name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours : He reconciled us to God by his death , led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God : And this death being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his glory , so also to our spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his friends and disciples , by the leave of Pilate , taken from the Cross , and embalmed ( as the manner of the Jews was to bury ) and wrapt in linnen , and buried in a ●…ew grave , hewn out of a Rock ; ●…nd this was the last and lowest step of his humiliation . He descended into Hell . That is , He went down into the ●…ower parts of the earth , or ( as himself called it ) into the heart of the ●…arth ; by which phrase the ●…ture understands the state of sepa●…ation , or of souls severed from their ●…odies : by this his descending to the land of darkness , where all things ●…re forgotten , he sanctified the state of death and separation , that none of his servants might ever after fear the jawes of Death and Hell ; whither he went , not to suffer torment ( because he finished all that upon the Cross ) but to triumph over the gates of hell , to verifie his death , and the event of his sufferings , and to break the iron barres of those lower Prisons , that they may open and shut hereafter onely at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave , the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from death and hell , to light and life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept ; and although he was put to death in the flesh , yet now being quickned in the Spirit , he lives for ever ; and as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first , and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the grave , he conversed with his disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his disciples , at one appearing : having spoken to them fully concerning the affairs of the Kingdome , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his blessing , and in the prefence of his Apostles , was taken up into heaven , by a bright Cloud , and the ministery of Angels , being gone before us to prepare a place for us above all heavens , in the presence of his Father , and at the foot of the Throne of God ; from which glorious presence we cannot be kept by the change of death , and the powers of the grave , nor the depth of hell , nor the height of heaven , but Christ being lifted up , shall draw all his servants unto him . And sitteth at the right hand of God , the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and powers , being exalted above every Name that is named in heaven and earth , that is , above every creature above and below ; all things being put under his feet : he is alwayes in the presence of his Father , interceding for us , and governs all things in heaven and earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal salvation : There he sits and reigns as King , and intercedes as our High-Priest ; He is a minister of the Sanctuary , and of the true Tabernacle which God made and not man , the Author an●… Finisher of our Faith , the captain of our Confession , the great Apostle of our Religion , the great Bishop of our souls , the Head of the Church , and the Lord of heaven and earth : and therefore to him we are to pay Divine Worship , Service and Obedience , and we must believe in him , and in God by him , and relie entirely on the mercies of God through Jesus Christ . From thence he shall come In the Clouds , shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voyce of an Archangel , and a shout of all the heavenly Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his feet shall behold his Majesty , his Terror , and his Glory ; and all the families of the earth shall tremble at his presence ; and the powers of heaven shall be shaken , and the whole earth and sea shall be broken in pieces and and confusion : for then he shall come to put an end to this world , and To judge the Quick and Dead . For the Father judgeth no man , but hath given all judgement to the Son ; and at this day of Judgement , the Lord Jesus shall sit in the Aire in a glorious Throne ; and the Angels having gathered together Gods Elect from the four Corners of the world , and all the kindreds of the earth being brought before the Judgement-feat , shall have the Records of their Conscience laid open ; that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and to glorifie the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerable death ; and the godly being placed on his right hand , shall hear the blessed Sentence of Absolution , and shall be led by Christ to the participation of the glories of his Fathers Kingdome for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third person of the holy , ●…ndivided , everblessed Trinity , which 〈◊〉 worship , and adore , and admire , ●…ut look upon with wonder , and am ●…ot in a capacity to understand . I ●…elieve that the Holy Spirit , into whose name , as of the Father and the ●…on , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : That as the Father sent the Son ; so the Son from heaven sent the Holy Spirit to lead the Church into all Truth ; to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world , who receiving the things of Christ , and declaring the same excellent doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church , and produces Faith , and confirms our Hope , and increases Charity : and this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary t●… Salvation , which by the force of Nature they cannot do : and we spea●… by the Spirit , and work by the Spirit , when by his assistances any wa●… imparted to us , we speak or do an●… thing of our duty . He it is wh●… inlightens our Understandings , 〈◊〉 our Will , orders and commands our Affections ; he comfo●… our sorrows , supports our spirits i●… trouble , and enables us by Promis●… and Confidences , and Gifts , to ●…suff for the Lord Jesus and the Gospel●… and all these things God the Fath●… does for us by his Son , and the So●… by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon , and proportionable to the nature of reasonable creatures . This is he wh●… works Miracles , gives the gifts of●… Prophesie and of interpretation , that teaches us what , and how t●… pray ; that gives us Zeal and holy Desires ; who sanctifies children i●… Baptism , and confirms them with his grace in Confirmation , and reproves the world , and consecrates Bishops , and all the Ministers of the Gospel , and absolves the penitent , & blesses ●…he obedient , and comforts the sick , and excommunicates the refractary , and makes intercession for the Saints , that is , the Church , and those whom he hath blessed , appointed and sanctified to these purposes , do all these Ministeries , by his Authority , and his Commandment , and his Aids . This is he that testifies to our Spirits that we are the sons of God , and that makes us to cry , Abba Father , that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endevours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of sons both here and hereafter , and in the certainty of this hope , to work out our salvation with fear and reverence , with trembling and joy , with distrust of our selves , and mighty confidence in God . By this holy and ever-blessed Spirit , several persons in the Church , and every man in his proportion , receives the gifts of Wisdome , and utterance , and Knowledge , and Interpretation , and Prophecy , and Healing , and Government , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God which he will give to all them that ask him , and who live piously and chastely , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his Presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the holy Spirit , shall lose that which they have : and they that extinguish him , belong not to Christ , but are in the state of reprobation : and they that blaspheme this holy Spirit , and call him the Spirit of the Devil , or the Spirit of Error , or folly , or do malicious despites to him , that is , they who on purpose considering and choosing , do him hurt by word or by deed ( so far as ies●… in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world , nor in the world to come . Lastly , this holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdome , in the inheritance of our Lord Jesus . The holy Catholick Church , I believe that there is , and ought to be a visible Company of men , professing the service and discipline , that is , the Religion of the Gospel , who agree together in the belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ ; to reade and hear the Scriptures read and expounded ; to provoke each other to love and to good works ; to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spirituall , and not Civill and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their Laws and Institutions . And this Church is Catholick , that is , it is not confin'd to the Nation of the Jews , as was the old Religion ; but it is gathered out of all Nations , and is not of a differing Faith in differing places , but alwayes did , doth , and ever shall profess the Faith which the Apostles preached , and which is contained in this Creed ; which whosoever believes , is a Catholick and a Christian , and he that believes not , is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all ages , and in all places did confess to be the Catholick and Apostolick Faith . The Communion of Saints , That is , the Communion of all Christians : because by reason of their holy Faith , they are called Saints in Scripture ; as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession , must be so also in their practise and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners & holiness of living , that is , lest they be so before men , and not before God . I believe that all people who desire the benefit of the Gospel , are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutuall help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no salvation to be expected : which Communion must be kept in inward things alwayes , and by all persons , and testified by outward acts alwayes , when it is possible , and may be done upon just and holy conditions . The forgiveness of sins , I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch and labour , and all the evil habits , of which we repent so timely and effectually , that we obtain their contrary graces , and live in them , are fully remitted by the blood of Christ : which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , ●…d by the Righteousness of Faith : ●…d we are preserved in the state of ●…rgivenest or justification by the ●…utis of a lively Faith , and a timely active Repentance . The Resurrection of the body , I believe that at the last day all ●…hey whose sins are forgiven , and who ●…ived and dyed in the Communion of Saints , and in whom the holy Spirit did dwell , shall rise from their graves , their dead bones shall live , and be clothed with flesh and skin and their bodies together with their souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition : it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour , and our Lord . And the life Everlasting . I believe that they who have their part in this Resurrection shall m●… the Lord in the Air , and when th●… blessed Sentence is pronounc'd upo●… them , they shall for ever be with th●… Lord in joyes unspeakable , and fu●… of glory : God shall wipe all tea●… from their eyes ; there shall be 〈◊〉 fear or sorrow , no mourning o●… death , a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulne●… without want , light eternal brighte●… then the Sun ; day , and no night ; joy , and no weeping ; difference i●… degree , and yet all full ; there is lo●… without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love , and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully , he cannot be saved . Tertull. de velandis Virgin . Regula quidem fidei , una omnino est , sola immobilis & irreformabilis , credendi scil. in unicum Deum Omnipotentem &c. Hac lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , operante scil. & proficiente usque in finem Gratiâ Dei . The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c. This Law of Faith remaining in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est fides , quae paucis verbis tenenda in symbolo Novellis datur . Quae pauca verba fidelibus nota sunt : ut credendo subjugentur Deo , subjugati rectè vivant , ●…ecte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices : These few words are known to all the faithful ; that by believing they may b●… subject to God ; by this subjectio●… they may live well ; by living w●… they may purifie their hearts ; an●… with pure hearts they may [ reli●… and ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & 〈◊〉 , quo inter Fideles , Perfidos●… secernitur . This Creed is the Badge or Cognisance , by which the Faithful are discerned from Unbelievers . Hujus ] Catholici Symboli brevi●… & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa sit in munitione coelesti , ut omnes Haereticorum ●…pinionoes solo possint gladio detrun●…ri Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a sword , be cut in pieces . AGENDA : OR , Things to be done . Inscripta Christo pagina immortalis est ; Nec obsolescit ullus in coelis apex . Prudent . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hymn . 10. THE DIARY : OR , RULE to spend each Day religiously . §. 1. ●… . SUppose every day to be a day of business : for your whole life is a race , ●…nd a battel ; a merchandise , and a jour●…ey . Every day propound to your self 〈◊〉 Rosary or a Chaplet of good Works , to ●…resent to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer , hath a more early title to a blessing . But he that changes night into day , labour into idleness , watchfulness to sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an e●… cuse to lie in bed , because he hath nothing to do when he is up : for whoever hath●… Soul , and hopes to save that Soul , hat●… work enough to do to make his calling and election sure , to serve God , and to pray , to reade , and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for●… greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of thanksgiving for the preservation of you the night past . 2. Of the glorification of God for the works of the Creation , or any thing for the honour of God . 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the holy Trinity , the Father , Son , and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you choose to speak , speak something of Gods praises , of his goodness , his mercies , or his greatness : Ever resolving , ●…at the first fruits of thy reason , and of ●…l thy faculties shall be presented to God , 〈◊〉 sanctifie the whole harvest of thy conersation . 7. Be not curious , nor careless in your ●…abit , but alwayes keep these measures . 1. Be not troublesome to thy self , or to others , by unhandsomeness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival dayes . 8. In your dressing , let there be ejaculations fitted to the severall actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin : In putting on your clothes , pray him to clothe your Soul with the righteousness of your Saviour ; and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your clothes , that you can decently do it , kneel and say the Lords Prayer ; then rise from your knees , and do what is necessary for you in order to your further dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet ; and go to your usuall devotions , which it is good that at the first prayers they divided were into seven actions of piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it be not of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your Prayers , let them not be long . A Chapter at once ; no more : but then what time you can afford , spend it in thinking and meditating upon the holy Precepts which you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate ; either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would reade your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will b●… apt to make your Prayers less tedious , and your self more atte●… upon them : But if you finde any other way more agreeing to yo●… spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set you self down a little while , and consider wh●… you are to do that day , what matter 〈◊〉 business is like to imploy you or to tem●… you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vai●… courtship , or feasting : and when you enter upon it , remember , upon what you resolved in your Closet . If you are likely to have nothing extraordinary that day a general recommendation of the affai●… of that day to God in your Prayers wi●… be sufficient : but if there be any thi●… foreseen that is not usual , be sure to be armed for it , by a hearty though a sho●… Prayer , and an earnest prudent resolutio●… before-hand , and then watch when th●… thing comes . 13. Whosoever hath Children or Servants , let him or her take care , that a●… the Children and Servants of the family ●…y their Prayers before they begin their ●…ork ; The Lords Prayer , and the Ten Commandments , with the short verse at ●…he end of every Commandment , which ●…he Church uses ; and the Creed is a very good office for them , if they be not fitted ●…or more regular offies . And to these al●…o it were good , that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idlenes , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggers , or unimployed Servants , but finde them all work and meat ; call upon them carefully ; reprove them without reproaches , or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self , rather then against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , and sowers of dissension in the family , or amongst neighbors . 17. In all your entercourse with your neighbors in the day , let your affairs be wholly matter of business or civility , and alwayes managed with Justice and Charity ; never let it be matter of curiosity or inquiry into the actions of others ; alwayes without censuring or rash judgement , without backbiting , slandering , or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers , shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient , or can be had , let the publick Prayers of the Church , or some parts of them , be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-dayes for their going to Church . Let no Servant be alwayes detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesome , according to your quality , and the season , begun and ended with Prayer ; and be sure that in the course of ●…our meal , and before you rise , you reollect your self , and send your heart up ●…o God with some holy and short ejacula●…ion ; remembring your duty , fearing to ●…ffend , or desiring and sighing after the ●…ternal Supper of the Lamb . 20. After meal , use what innocent re●…reshment you please , to refresh your minde or body , with these measures : 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be alwayes without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts , and sober recollections , left your minde be seised upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , then at any time to sin by it . But you may use recreation , and avoid sin , and that 's the best temper : But if you cannot do both , be more careful of your soul , then of your refreshment , and that 's the best security . But then in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourses with any , but if you can bring in something to season it with Religion : as God must be in all your thoughts , so if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you cannot speak of him , be sure you forget not to think of him . 22. Toward the declining of the day , be sure to retire to your private devotions . Reade , meditate , and pray ; In which I propound to you this method : On the Lords day meditate of the glories of the Creation , the works of God , and all his benefits to Mankinde , and to you in particular . Then let your devotion be humbly upon your knees , to say over the 8th and 19th Psalms , and sometimes the 104th , with proper Collects which you shall finde or get : Adding the form of thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there ●…ected ; or some other of your own ●…oofing . Mediate on Munday Tuesday Wednesday Thursday on 1. Death . 2. Judgement . 3. Heaven . 4. Hell . ●…aying your usuall Prayers , and adding ●…me ejaculations or short sayings of your ●…wn , according to the matter of your de●…otion . On Friday , recollect your sins that you ●…ave done that week , and all your life ●…ime ; and let your devotion be to recite ●…umbly and devoutly some penitentiall ●…etanies , whereof you may serve your ●…elf in the Rule of Holy Living , page ●…73 . On Saturday at the same time , meditate on the passion of our blessed Saviour and 〈◊〉 the mysteries of our Redemption , which you may do and pray together , by ●…using the forms made to that purpose in the Rule of Holy Living , page 391. In all your devotions begin and end with the Lords Prayer . Upon these two dayes and Sunday , you may choose some portions out of the Life of Christ , to reade and help your meditation , proper to the mysteries you are appointed to meditate , or any other devo●… books . 23. Reade not much at a time ; b●… meditate as much as your time and capacity and disposition will give you leave ever remembring , that little reading , an●… much thinking ; little speaking , and muc●… hearing ; frequent and short prayers , an●… great devotion , is the best way to be wise , to be holy , to be devout . 24. Before you go to bed , bethin●… your self of the day past ; if nothing e●…traordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company or a great joy , or a great sorrow , then recollect your self with the more diligence●… ask pardon for what is amiss ; give Go●… thanks for what was good : if you have omitted any duty , make amends next day●… and yet if nothing be found that w●… amiss , be humbled still and thankful , an●… pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers , be sure to apply them according to what you finde in your examination : but if they be not , supply them with short 〈◊〉 before you begin your last ●…ayers , or at the end of them . Remem●…r also , and be sure to take notice of all ●…e mercies and deliverances of your self , ●…d your relatives that day . 25. As you are going to bed , as often 〈◊〉 you can conveniently , or that you are ●…ot hindred by company , meditate of ●…eath , and the preparations to your grave . ●…hen you lie down , close your eyes with short Prayer , commit your self into the ●…ands of your faithful Creator ; and when ●…ou have done , trust him with your self , ●…s you must do when you are dying . 26. If you awake in the night , fill up ●…he intervals or spaces of your not sleep●…ng by holy thoughts and aspirations , and ●…emember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankinde a mercy in the day of Judgement . 27. Upon the Holy-days observe the same Rules ; onely let the matter of your meditations be according to the mystery of the day . As upon Christmas day meditate on the birth of our blessed Saviour , and reade that story and Considerations which are in the Life of Christ : and to your ordinary devotions of every day adde the Prayer which is fitted to the mystery which you shall finde in the Life of Christ , or in the Rule of holy Living . Upon the day of the Annunciation or ou●…Lady-day , meditate on the incarnation of our blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a moneth at least , but let it be with these cautions and measures . 1. Do not choose a festivall of the Church for your fasting day . 2. Eat nothing till your afternoon devotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more then ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable to it , abstain from your usuall recreations on that day , and from greater mirth . 5. Be sure to design beforehand the purposes of your fast , either for Repentance , or for Mortification . or for the advantages of Prayer ; and let your devotions be accordingly . But be sure , not to think fasting or eating fish or eating nothing , of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer , for the actions of Repentance , for confession of sins , and for begging of those graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the wings of Prayer . 8. It is best to choose that day for your fast , which is used generally by all Christians , as Friday and Saturday ; but do not call it a fasting day , unless also it be a day of extraordinary devotion and of alms . 29. From observation of all the dayes of your life , gather out the four extraordinaries . 1. All the great and shameful 〈◊〉 you have committed . 2. All the excellent or greater acts of piety which by Gods grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped ; and upon all the dayes of your extraordinary devotions , let them be brought forth , and produce their acts of virtue . 1. Repentance and Prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God . 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30. Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endevour to have it once a moneth , besides the solemn and ●…eat Festivalls of the year . 32. Confess your sins often , hear the Word of God , make Religion the busi●…ess of your life , your study , and chiefest ●…are , and be sure that in all things a spi●…itual guide take you by the hand . Thou shalt alwayes rejoyce in the even●…ng , if thou doest spend thy day vir●…uously . VIA PACIS . A short Method of Peace and Holiness . With a Manual of daily PRAYERS : Fitted to the dayes of the Week . SUNDAY . Decad the first . 1. IT is the highest wisdome by despising the world to arrive at heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience , by Love and Patience . 2. It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the ●…ursuit of the world , and to be soon tir'd 〈◊〉 whatsoever we begin to do for Christ . 3. Watch over thy self , counsel thy self , ●…prove thy self , censure thy self , and ●…dge thy self impartially : whatever thou ●…ost to others , do not neglect thy self . ●…or every man profits so much as he does ●…iolence to himself . 4. They that follow their own sensu●…lity , stain their Consciences , and lose the ●…race of God : but he that endevours to ●…lease God , whatever he suffers , is be●…ved of God . For it is not a Question , Whether we shall or shall not suffer ? but , Whether we shall suffer for God , or for the world ? whether we shall take pains 〈◊〉 Religion , or in sin , to get heaven , or to get riches ? 5. What availeth knowledge without ●…he fear of God ? A humble ignorant man 〈◊〉 better then a proud scholar , who stu●…ies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged : Many get no profit by their labour , because they ●…ontend for knowledge , rather then for ●…oly life ; and the time shall come , when ●…t shall more avail thee to have subdu'd ●…ne lust , then to have known all mysteries . 6. No man truly knows himself , but he groweth daily more contemptible in his own eyes ; desire , not to be known , and to be little esteem'd of by men . 7. If all be well within , nothing can hurt us from without : for from inordinate love and vain fear , comes all unquietness of spirit , and distraction of our senses . 8. He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of spirit . 9. It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God . Who hinders thee more then the unmortified desires of thine own heart ? As soon as ever a man desires any thing inordinately , he is presently disquieted in himself . He that hath not wholly subdued himself , is quickly tempted and overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation , and contention , and envy . 10. He is truly great , that is great in Charity , and little in himself . MUNDAY . The second Decad. 11. WEE rather often believe and speak evil of others , then good . But they that are truly virtuous , do not easily credit evil that is told them of their neighbors . For if others may do ●…miss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . 12. Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better then thy self . 13. The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our ●…elves . 14. The proud and the covetous can never rest . 15. Be not asham'd to be , or to be esteem'd poor in this world : for he that hears God teaching him , will finde that it is the best wisdome to withdraw all our affections from secular honour , and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the will of God , to get the true riches . 16. Be not proud of well-doing ; for the judgement of God is farre differing from the judgement of men . 17. Lay not thine heart open to every one , but with the wise , and them that fear God . Converse not much with yong people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great personages . Never be partaker with the persecutors . 18. It is easier , and safer , and more pleasant to live in obedience , then to be at our own disposing . 19. Alwayes yield to others when there is cause ; for that is no shame , but honour : but it is shame to stand stiff in a foolish or weak argument or resolution . 20. The talk of worldly affairs hindreth much , although recounted with a fair intention : we speak willingly , but seldome return to silence . TUESDAY . The third Decad. 21. WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spirituall progress , if persons of one minde and spirit be gathered together in God . 22. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . 23. He that esteems his progress in Religion to consist in exterior Observances , his devotion will quickly be at an end . But to free our selves of passions , is to lay the axe at the root of the tree , and the true way of peace . 24. It is good that we sometimes be contradicted , and ill thought of , and that we alwayes bear it well , even when we deserve to be well spoken of : perfect peace and security cannot be had in this world . 25. All the Saints have profited by tribulations ; and they that could not bear temptations , became reprobates , and fell from God . 26. Think not all is well within , when all is well without ; or that thy being pleas'd , is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity , and Humility . 27. Do no evil , for no interest , and to please no man , for no friendship , and for no fear . 28. God regards not how much we do , but from how much it proceeds . He does much that loves much . 29. Patiently suffer that from others , which thou canst not mend in them , untill God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . 30. Every mans virtue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. ●… . BEgin every day to repent , not that thou shouldst at all defer it , or stand the door , but because all that is past ●…aght to seem little to thee ; because it is 〈◊〉 in it self : begin the next day with the ●…me zeal and the same fear , and the same ●…umility , as if thou hadst never begun ●…efore . 32. A little omission of any usual ex●…cise of piety , cannot happen to thee ●…ithout some loss and considerable detri●…ent , even though it be upon a ●…erable cause . 33. Be not slow in common and usual ●…cts of Piety and Devotion , and quick ●…nd prompt at singularities : but having ●…rst done what thou art bound to , pro●…eed to counsels and perfections , and the ●…xtraordinaries of Religion , as you see ●…ause . 34. He that desires much to hear news , ●…s never void of passions , and secular deires , and adherencies to the world . 35. Complain not too much of hin●… drances of Devotion : if thou let me●… alone , they will let you alone : and if yo●… desire not to converse with them , let the●… know it , and they will not desire to converse with thee . 36. Draw not to thy self the affai●… of others , neither involve thy self in th●… suits and parties of great personages . 37. Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But i●… any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when th●… body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . 38. He that knows ow to suffer a●… thing for God , that desires heartily th●… will of God may be done in him ; th●… studies to please others rather then himself ; to do the will of his superior , not his own ; that chooseth the least portio●… and is not greedy for the biggest ; th●… takes the lowest place , and does not mu●… secretly : he is in the best conditio●… and state of things . 39. Let no man despair of mercy 〈◊〉 ●…ccess , so long as he hath life and health . 40. Every man must pass through fire ●…nd water , before he can come to re●…eshment . THURSDAY . The fifth Decad. 41. SOon may a man lose that by negligence , which hath by much labour , ●…nd a long time , and a mighty grace scarce●…y been obtain'd . And what shall become of us before night , who are weary ●…o early in the morning ? Woe be to that man who would be at rest , even when he hath scarcely a footstep of holiness appearing in his conversation . 42. So think , and so do , as if thou wert ●…o die to day , and at night to give an account of thy whole life . 43. Beg not a long life , but a good one : for length of dayes oftentimes prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . 44. Entertain the same opinions and thoughts of thy sin and of thy present state , as thou wilt in the dayes of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . 45. He that would die comfortably , may serve his ends by first procuring to himself a contempt of the world , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-deniall , and toleration of every cross accident for the love of Christ , and a tender Charity . 46. While thou art well , thou mayest do much good , if thou wilt ; but when thou art sick , neither thou nor I can tell , what thou shalt be able to do . It is not very much , nor very good : Few men mend with sickness , as there are but few who by travell and a wandring life become devout . 47. Be not troubled , nor faint in the ●…ours of mortification , and the austeries of Repentance : for in Hell , one ●…ur is more intolerable then a hundred ●…ars in the house of Repentance : and ●…y , for if thou canst not endure God pu●…shing thy follies gently , for a while , to ●…end thee , how wilt thou endure his ●…ngeance for ever to undo thee ? 48. In thy Prayers wait for God , and ●…ink not every hearty Prayer can procure ●…ery thing thou askest . These things ●…hich the Saints did not obtain without ●…any Prayers , and much labour , and a ●…ower of tears , and a long protracted ●…archfulness , and industry , do thou ex●…ct also in its own time , and by its usuall ●…easures . Do thou valiantly , and hope ●…nfidently , and wait patiently , and thou ●…alt finde thou wilt not be deceived . 49. Be careful thou dost not speak a 〈◊〉 in thy Prayers , which though not ob●…ved , is frequently practis'd by careless ●…fons , especially in the forms of ●…sion , affirming things which they have ●…t thought , professing sorrow which is ●…t , making a vow they mean not . 50. If thou meanest to be devout , and 〈◊〉 enlarge thy Religion , do it rather by ●…creasing thy ordinary devotions , then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custome be made tender , and not willing to go less . FRIDAY . The sixth Decad. 51. HE is a truly charitable and good man , who when he receives injuries , grieves rather for the malice of him that injures him , then for his own suffering ; who willingly prayes for him that wrongs him , and from his heart forgives all his faults ; who stayes not , but quickly asks pardon of others for his errors or mistakes ; who sooner shews mercy then anger ; who thinks better of others then himself ; who offers violence to his appetite , and in all things endevours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of 〈◊〉 Christian . 52. No man can have felicity in two ●…ates of things ; if he takes it in God ●…ere , in him he shall have it hereafter , for God will last for ever . But if he takes ●…licity in things of this world , where will ●…is felicity be when this world is done ? ●…ither here alone , or hereafter must be ●…hy portion . 53. Avoid those things in thy self , ●…hich in others do most displease thee . And remember , that as thine eye observes ●…thers , so art thou observed by God , by Angels , and by Men . 54. He that puts his confidence in God ●…nely , is neither overjoyed in any great good thing of this life , nor sorrowful for 〈◊〉 little thing . Let God be thy love and ●…hy fear , and he also will be thy salvation ●…nd thy refuge . 55. Do not omit thy Prayers for want of a good oratory or place to pray in , ●…or thy duty for want of temporal 〈◊〉 . For he that does both upon Gods account , cares not how or what he ●…uffers , so he suffer well , and be the friend of Christ ; nor where nor when he prayes , so he may do it frequently , fervently , and acceptably . 56. Very often remember and meditate upon the wound and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our cross patiently injuries charitably , the labour of Religio●…comfortably , and censuring words and detractions with meekness and quietness . 57. Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self , and be that diligently watches himself , will be willing enough to be silent concerning others . 58. It is no great matter to live lovingly with good natur'd , with humble , and meek persons : but he that can do so with the froward , with the wilful , and the ignorant , with the peevish and perverse , he onely hath true charity : alwayes remembring , that our true solid peace , the peace of God , consists rather in complying with others , then in being complied with , in suffering and forbearing , rather then in contention and victory . 59. Simplicity in our intentions , and purity of affections , are the two wings of a soul investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any ●…reature , but in just subordination to God , and to Religion , and thou shalt have ●…oy , if there be any such thing in this ●…orld . For there is no joy but in God , ●…nd no sorrow but in an evil Conscience . 60. Take not much care what , or who is ●…or thee , or against thee . The judgement of ●…one is to be regarded , if Gods judgement be otherwise . Thou art neither better nor worse in thy self , for any account that is made of thee by any but by God alone : ●…ecure that to thee , and he will secure ●…ll the rest . SATURDAY . The seventh Decad. 61. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . Bu●… be thou a bearer of his Cross , as well as a lover of his Kingdome . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his Passion , as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into Everlasting fire . 62. No man can alwayes have the same spirituall pleasure in his Prayers : For the greatest Saints have sometimes suffered the banishment of the heart ; sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore onely in God , and in doing thy duty : and know , That if thou beest overjoyed to day , this houre will passe away , and temptation and sadnesse will succeed . 63. In all afflictions , seek rather for Patience then for Comfort . If thou preservest that , this will return . Any man would serve God , if he felt pleasure in it alwayes ; but the virtuous does it , when his Soul is full of heavinesse , and regards not himselfe , but God , and hates that consolation that lessens his compunction ; but loves any thing , whereby he is made more humble . 64. That which thou doest not understand when thou readest , thou shalt ●…nderstand in the day of thy visitation : ●…or there are many secrets of Religion , ●…hich are not perceived till they be felt , ●…nd are not felt but in the day of a great ●…alamity . 65. He that prayes , despairs not . But ●…ad is the condition of him that cannot ●…ray . Happy are they that can and do , and ●…ove to do it . 66. He that will be blessed in his Prayers , must make his Prayers his Rule . All our duty is there set down , because in all our duty , we beg the Divine Af●…sistance : and remember , that you are ●…ound to do all those duties , for the Divine of which you have prayed for the Divine Assistance . 67. Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldome , that if thou beest surprised by sudden death , it may be oddes but thou mayest be taken at thy Prayers . 68. Watch , and resist the Devil in all his Temptations and Snares : His chief designes are these ; To hinder thy desire in good ; to put thee by from any Spirituall employment , from Prayers especially , from the Meditation of the Passion , from the remembrance of thy sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in Grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives thee by a lie , or by truth ; whether he amaze or trouble thee , by love of the present , or fear of the future : Watch him but in these things , and there will be no part left unarmed , in which he can wound thee . 69. Remember how the proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatest talkers in the dayes of peace , have been the most dejected and pusillanimous in the day of temptation . 70. No man ought to think he hath found peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his minde ; nor that he is a holy person , because he prayes with great sweetness and comfort : But he is at peace , who is reconciled to God ; and God loves him , ●…hen he hath overcome himself ; and ●…ll is well , when nothing pleases him but God , being thankful in the midst of his ●…fflictions ; and he is holy , who when ●…e hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTVLANDA : OR , Things to be prayed for . Jubet Deus ut petus , & si non petis displicet , & non negabit quod petis , & tu non Petes . ? S. August . A FORM of PRAYER , By way of Paraphrase Expounding The Lords Prayer . Our Father , MErciful and Gracious ; thou gavest me beeing , raising me from nothing , to be an excellent creation , efforming me after thy own Image , tenderly feeding me , and conducting and strengthning me all my dayes : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the inheritance of Jesus ; Thou hast given us the portion and the food of Sons ; O make us to do the duty of Sons , that we may never lose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our Dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren , partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands ; Let there be no more names of Division , nor Titles and Ensigns of Error and Partiality ; Let not us who are Brethren contend , but in giving honour to each other , and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope : but grant , that we may all joyn in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother ; that despising the transitory entertainments of this world , we may labour for , and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever ●…et thy Spirit witness to our Spirit , that we ●…re thy children , and enable us to cry Abba , Father . Which art in Heaven , Heaven is thy Throne , the Earth is thy Footstool : From thy Throne thou beholdest all the dwellers upon earth , and triest out the hearts of men , and nothing is hid from thy sight : And as thy Knowledge is infinite , so is thy Power , uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immoveable and eternal . That is our Countrey , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence : According to thy Name , so is thy praise unto the worlds end : They that love thy Name , shall be joyfull in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , mercifull and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin ; and that will by no means clear the guilty . In this glorious Name , we worship thee , O Lord ; and all they that know thy Name , will put their trust in thee . The desire of our soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the ends of the world ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity : All thy Church celebrates thee with praises , and offers to thy Name the Sacrifice of Prayer and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy Servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages profane thy holy Name , but for ever glorifie it . Let our life be answerable to our dignity ; that our body may be chaste , our thoughts clean , our words gracious , our manners holy , and our life useful and iunocent , that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdome come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts ; advance the interest of Religion ; let thy . Gospel be placed in all the regions of the earth ; and let all Nations come and worship thee , laying their proud wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdome be set up gloriously over us ; and do thou reign in our spirits , by thy Spirit of Grace ; subdue every lust and inordinate appetite ; trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal bodies ; but that Christ may reign in our Understanding by Faith , in the Will by Charity , in the Passions by Mortification , in all the members by a right and a chaste use of them . And when thy Kingdome that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdome of Glory may speedily succeed ; and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy will be done in Earth , as it is in Heaven . Thy will , O God , is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdome . Let thy Will also be the measure of our desires : for we know , that whatsoever thou sayest is true , and whatsoever thou doest is good : Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker then Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we in Earth may obey thy will promptly , chearfully , zealously , and with all our faculties ; and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart , and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences , that thou being to us all things , disposing all events , and guiding all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of the Divine Will for ever . Give us this day our daily Bread . Thou , O God , which takest care of our Souls , do not despise our bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unto us neither poverty nor riches , but feed us with food convenient for us , and clothe us with fitting provisions , according to that state and condition where thou hast placed thy Servants ; that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this world ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oyle of our lamps , feeding us till we are quite spent in thy service . Lord take from thy Servants sad carefulness , and all distrust and give us onely such a proportion of temporal things , as may enable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespasse against us . O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weaknesses of our duty , the carelesness of our spirit , our affected igno●…nce , our indiligence , our rashness and ●…ant of observation our malice and Pre●…mptions . Turn thine eyes from our im●…urities , and behold the brightness and ●…urest innocence of the Holy Jesus , and ●…nder his cover we plead our cause , not ●…hat thou shouldest judge our sins , but ●…ive us pardon , and blot out all our ini●…uities , that we may never enter into the ●…orrible regions where there are torments without ceasing , a Prison without ransome , ●…eproaches without comfort , anguish without patience , darkness without light , 〈◊〉 worm that never dies , and the fire that ●…ever goeth out . But be pleased also to give us great Cha●…ity , that we may truly forgive all that ●…rouble or injure us , that by that Chara●…ter thou mayest discern us to be thy ●…ons and Servants , Disciples of the Holy ●…esus , lest our Prayer be turned into sin , ●…nd thy grace be recalled , and thou enter ●…nto a final anger against thy Servants . Lead us not into Temptation . Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die , our adversary the Devil goeth up and down , seeking whom he may devour ; he is busie , and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders ; and give us spirituall Strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit to be our security in the day of danger . Give us thy grace to flie from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Providence so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us alwayes be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all ●…hy wrath , and from all our impurities , ●…ood Lord deliver thy servants . Do not reserve any thing of thy wrath 〈◊〉 store for us ; but let our sins be Par●…oned so fully , that thou mayest not pu●…ist our inventions . And yet if thou ●…ilt not be intreated , but that it be ne●…essary that we suffer , thy will be done ; ●…mite us here with a Fathers rod , that ●…hou mayest spare us hereafter : let the ●…ad accidents of our life be for good to ●…s , not for evil , for our amendment , not ●…o exasperate or weary us , not to harden ●…r confound us : and what evil soever it ●…e that shall happen , let us not sin against ●…hee . For ever deliver us from that evil , ●…nd for ever deliver us from the power of ●…he evil one , the great enemy of Man●…inde , and never let our portion be in ●…hat region of Darkness , in that ever●…asting burning which thou hast prepared ●…or the Devil and his Angels for ever . For thine is the Kingdome , the Power and the Glory , for ever and ever . Amen . So shall we thy servants advance the Mightiness of thy Kingdome , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LETANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have ●…ercy upon thy servants , and hear the ●…rayers of us miserable sinners . O blessed Jesus , the Fountain of Peace ●…nd Pardon , our Wisdome and our Righ●…ousness , our Sanctification and Redem●…tion , have mercy upon thy servants , re●…se not to hear the prayers of us misera●…e , sorrowful , and returning sinners . O holy and divinest Spirit of the Fa●…er , help our infirmities , for of our selves ●…e know not what to ask , nor how to ●…ray , but do thou assist and be pre●…nt in the desires of us miserable sin●…ers . 1. For Pardon of Sins . REmember not Lord the follies of our childehood , nor the lusts of our youth , the wildness of our head nor the wandrings of our heart , the infinite sins of our tongue , and the inexcusable errors of the dayes of vanity . Lord have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our appetite , the inconstancy of our purposes , the peevishness and violence of all our pafsions and affections . Lord have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger an●… revenge , fierce and earnest in the purchases and vanities of the world , and lazy an●… dull , slow and soon weary in the things of God and of Religion . Lord have mercy , &c. Remember not , O Lord , our uncharita●…le behaviour towards those with whom ●…e have conversed , our jealousies and su●…icions , our evil surmisings and evil re●…ortings , the breach of our promises to ●…en , and the breach of all our holy vows ●…ade to thee our God . Lord have mercy , &c. Remember not , O Lord , how often we ●…ave omitted the several parts and actions ●…f our duty ; for our sins of Omission ●…re infinite , and we have not sought after ●…he righteousness of God , but have rested 〈◊〉 carelesness and forgetfulness , in a false ●…eace and a silent Conscience . Lord have mercy , &c. O most gracious Lord , enter not into ●…udgement with thy servants , lest we be ●…onsumed in thy wrath , and just displea●…ure : from which Good Lord deliver us , and preserve thy servants for ever . 11. For deliverance from evils . FRom gross ignorance and stupid negligence , from a wandring head , and a trifling spirit , from the violence and rule of passion , from a servile will , and a commanding lust , from all intemperance , inordination and irregularity whatsoever : Good Lord deliver and preserve thy servants for ever . From a covetous minde and greedy desires , from lustful thoughts , and a wanton eye , from rebellious members , and the pride and vanity of spirit ; from false opinions and ignorant confidences : Good Lord deliver , &c. From improvidence and prodigality from envy and the spirit of ssander , from idleness and sensuality , from presumption and despair , from sinful action ; and all vicious habits : Good Lord deliver , &c. From fierceness of rage , and hastiness ●…f spirit , from clamorous and reproachful ●…nguage , from peevish anger , and inhu●…ane malice , from the spirit of conten●…on , and hasty and indiscreet zeal : Good Lord deliver , &c. From a schismatical and heretical spirit , ●…om tyranny and tumults , from sedition ●…nd factions , from envying the grace of God in our Brotber , from impenitence and ●…ardness of heart , from obstinacy and apo●…asie , from delighting in sin , and hating God and good men : Good Lord deliver , &c. From fornication and adultery , from annatural desires and unnatural hatreds , from gluttony & drunkenness , from loving and believing lies , and taking pleasure in the remembrances of evil things , from de●…ighting in our . Neighbours misery , and ●…rocuring it , from upbraiding others , and ●…ating reproof of our selves : Good Lord deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour , and undecent usages of our selves or others : Good Lord deliver , &c. From famine and pestilence , from noisome and infectious diseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation , and hardned spirits : Good Lord deliver , &c. From banishments and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God , and disobedience to the divine Commandment : Good Lord deliver , &c. From delaying our repentance , and persevering in sin , from false principles and prejudices , from unthankfulness and irreligion , from seducing others , and being ●…bused our selves , from the malice and ●…raftiness of the Devil , and the deceit and ●…yings of the World : Good Lord deliver , &c. From wounds and Murther , from pre●…cipices and falls , from fracture of bones , and dislocation of joynts , from dismembring our bodies , and all infatuation of ●…our souls , from folly and madness , from uncertainty of minde and state , and from a certainty of sinning : Good Lord deliver , &c. From thunder and lightning , from phantasms , spectres and illusions of the night , from sudden and great Changes , from the snares of wealth , and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgements our selves : Good Lord deliver , &c. From condemning others , and justifying our selves , from mispending our time and abusing thy grace , from calling good evil , and evil good , from consenting tofolly , and tempting others : Good Lord deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others , or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation : Good Lord deliver , &c. From cursing and swearing , from uncharitable chiding , and easiness to believe evil , from the evil spirit that walketh at noon , and the arrow that flieth in darkness , from the Angel of wrath , and perishing in popular diseases : Good Lord deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacraments , from hurtful persecution , and from taking part with persecutors : Good Lord deliver , &c. From drowning or being burnt alive , from sleepless nights , and contentious dayes , from a melancholy and a confused spirit , from violent fears and the loss of reason , from a vicious life , and a sudden and unprovided death : Good Lord deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death : Good Lord deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesness , from being tempted in the dayes of our weakness from the prevailing of the flesh , and grieving the Spirit , from all thy wrath , and from all our sins : Good Lord deliver , &c. III. For Gifts and Graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering , an unreprovable Faith a just and a humble Hope , and a never-failing Charity . Hear our prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our Neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our prayers , &c. Give us a prudent and a sober , a just ●…nd a sincere , a temperate and a religious ●…pirit ; a great contempt of the world , a ●…ove of holy things , and a longing after ●…eaven , and the instruments and paths that ●…ead thither . Hear our prayers , &c. Grant us to be thankful to our Benefa●…ctors , righteous in performing promises , ●…oving to our relatives , careful of our ●…harges , to be gentle and easie to be in●…reated , slow to anger , and fully instructed and readily prepared for every good work . Hear our prayers , &c. Give us a peaceable spirit , and a peaceable free from debt , and deadly sin , grace to abstain from all appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a minde ready to die for him when he shall call us , and assist us . Hear our prayers , &c. Give to thy servants a watchful and an observing spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our prayers , &c. O teach us to despise all vanity , to fight the battles of the Lord manfully against the Flesh , the World , and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk alwayes as in thy presence , to preserve our souls and bodies in holiness , fit for the habitation of the holy Spirit of God . Hear our prayers , &c. Give us a holy and a perfect repentance , a well instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our prayers , &c. Give us a healthful body and a clear ●…nderstanding the love of our neighbors , ●…nd the peace of the Church , the publick ●…fe and comfort of thy holy Word and ●…acraments , a great love to all Christians , ●…nd obedience to our Superiors , Eccle●…astical and Civil , all the dayes of our ●…ife . Hear our prayers , &c. Give us spiritual wisdome , that we may ●…iscern what is pleasing to thee , and fol●…ow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our dayes . Hear our prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mispent in vanity ; for thy pity sake take not vengeance of us for our sins , but sanctifie our souls and bodies in this life , and glorifie them hereafter . Hear our prayers , &c. Our Father , &c. IV. To be added to the former Letanies , according as our Devotions and time will suffer . For all states of men and women , especially in the Christian Church . OBlessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankinde , whose portion is misery and folly , shame and death : But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , untill this Tyranny be overpast . Have mercy upon us , O God , and hide not thy self from our petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it , that she may for ever advance the honour our of her Lord Jesus , for ever represent is Sacrifice , and glorifie his Person , and ●…dvance his Religion , and be accepted of ●…hee in her blessed Lord , that being filled with his Spirit , she may partake of his ●…lory . Have mercy upon us , &c. Give the spirit of Government and ho●…iness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and ●…ive in honesty and peace , justice and holy Religion , being Nursing Fathers to the Church Advocates for the oppressed , Pa●…rons for the widows , and a Sanctuary for the miserable and the fatherless , that they may reign with thee for ever in the Kingdome of the Lord Jesus . Have mercy upon us , &c. Give to thy servants the Bishops , and all the Clergy , the spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life , and wise discourses , that they may minister to the good of souls , and finde a glorious reward in the day of the Lord Jesus . Have mercy upon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all their temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit , to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdomes and Common-wealths peace and plenty , health and holy Religion : to all families of Religion and Nurseries of piety , zeal and holiness , prudence and unity , peace and contentedness : To all Schools of Learning , quietness and industry , freedome from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married pairs , faith and love , charitable and wise compliances , sweetness of society , and innocence of conversation ; To all Virgins and Widows , great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion , and ●…he offices of holiness ; protection to the fatherless , comfort to the disconsolate , pa●…tience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the dayes wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwracks , the strength of them that toil in the Mynes , and row in the Gallies , an instructer to the ignorant , to them that are condemn'd to die , be thou a guide unto death ; give chearfulness to every sad heart , spiritual strength , and proportionable comfort to them that are afflicted by evil spirits : pity the ●…unaticks , give life and salvation to all to whom thou hast given no understanding ; accept the stupid and the fools to mercy , give liberty to prisoners , redemption to captives maintenance to the poor , patronage and defence to the oppressed , and put a period to the iniquity , and to the miseries of all mankinde . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all misinterpretations and jealousies ; bring all sinners to repentance , and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty ; bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errors , and grace and power to make amends to the Church and Truth , and a publick acknowledgement of a holy faith , to the glory of the Lord Jesus . Have mercy upon us , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health , and fair seasons of the year , and reward his toil with the dew of heaven , and the blessings of the earth ; To all Artizans give diligence in their Callings , and a blessing on their labours and on their families ; To old men piety and perfect repentance , a liberal heart , and an open hand , great religion , and desires after heaven ; To young men give sobriety and chastity , health and usefulness , an early ●…iety , and a persevering duty ; To all families visited with the rod of God , give consclation , and a holy use of the affliction , and a speedy deliverance ; To us all pardon and holiness , and life eternal , through Jesus Christ . Amen . The grace of our Lord Jesus Christ , and the love of God , and the communication of the Holy Spirit , be with us all for ever . Amen . A SHORT PRAYER To be said every Morning . O Almighty God , Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the Throne of Grace , begging of thee mercy and protection , pardon and salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious : Be pleased to blot all my sins out of thy remembrance , and heal my soul , that I may never any more sin against thee . Lord open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them : and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the dayes of my pilgrimage . Give me a spirit diligent in the works of my Calling , chearful and zea●…us in Religion , fervent and frequent in ●…y Prayers , charitable and useful in my ●…onversation : Give me a healthful and a ●…aste body , a pure and a holy soul , a ●…nctified and an humble spirit ; and let ●…y body and soul and spirit be preserved ●…nblameable to the coming of the Lord ●…esus . Amen . II. BLessed be thy Name , O God , and blessed be thy Mercies , who hast preserved ●…e this night from sin and sorrow , from ●…ad chances , and a violent death , from the ●…alice of the Devil , and the evil effects of ●…y own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy servants ●…hall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day , and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow , or the remembrance of an evil conscience at night : but let it be holy and profitable , blessed , and alwayes innocent ; that when the dayes of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joyes of a blessed Resurrection , through Jesus Christ : In whose Name , and in whose words , in behalf of my self and all my friends , and all thy servants , I humbly and heartily pray , Our Faether . &c. A Prayer for the Evening . ETernall God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services , and the strength of my passions , the rashness of my words , and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ! O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow , and death , and thy displeasure , worse then death . Give me 〈◊〉 command over my evil inclinations , and 〈◊〉 ●…erfect hatred of sin , and a love to thee ●…ove all the desires of this world . Be ●…leased to bless and preserve me this night ●…rom all sin , and all violence of Chance , ●…nd the malice of the Spirits of darkness : ●…atch over me in my sleep , and whether sleep or wake , let me be thy servant . ●…e thou first and last in all my thoughts , ●…nd the guide and continual assistance of ●…ll my actions : Preserve my body , pardon ●…he sin of my soul , and sanctifie my ●…oul ; let me alwayes live holily , and justly , ●…nd soberly ; and when I die , receive my ●…oul into thy hands , O holy and ever●…lessed Jesus , that I may lie in thy bo●…ome , and long for thy coming , and hear ●…hy blessed Sentence at Doomsday , and ●…hold thy face , and live in thy King●…lome , singing praises to God for ever and ●…ver . Amen . Our Father , &c. For SUNDAY . A Prayer against Pride . I. O Eternal God , merciful and glorious , thou art exalted far above all heavens , thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdome the great foundation of Empire and Government : I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , an●… confess all glory , and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour ; but as fo●… me , I am a worm and no man , vile dust and ashes , the son of corruption , and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou O Lord ? the great God of Heaven and Earth , the fountain of Holiness , and Perfection in●…te But what am I ? so ignorant , that ●…now not what ; so poor , that I have no●…ng of my own ; so miserable , that I am ●…e heir of sorrow and death ; and so sin●… , that I am encompassed with shame ●…d grief . II. ANd yet , O my God , I am proud : proud of my shame , glorying in my 〈◊〉 boasting my infirmities ; for this is all ●…t I have of my own , save onely that I ●…ve multiplied my miseries by vile acti●…s , every day dishonouring the work of ●…y hands : my understanding is too con●…ent , my affections rebellious , my will ●…ractory and disobedient ; and yet I ●…ow thou resistest the proud , and didst ●…t the Morning Stars , the Angels , from ●…aven into chains of darkness , when they ●…w giddy and proud , walking upon the ●…tlements of heaven , beholding the glo●…us Regions that were above them . III. THou , O God , who givest grace to the 〈◊〉 humble , do something also for the ●…oud man ; make me humble and obedient . Take from me the spirit of prid●… and haughtiness , ambition and self-fla●…tery , confidence and gayety : teach met●… think well , and to expound all things fai●…ly of my brother , to love his worthiness to delight in his praises , to excuse his er●…rors , to give thee thanks for his grac●… to rejoyce in all the good that he receive●… and ever to believe and speak better thing●… of him then of my self . IV. O Teach me to love to be conceale●… and little esteemed ; let me be tru●… humbled , and heartily ashamed of m●… sin and folly : teach me to bear reproach●… evenly , for I have deserved them ; to r●…fuse all honours done unto me , because have not deserved them ; to return all t●… thee , for it is thine alone ; to suffer r●… proof thankfully , to amend all my fau●… speedily ; and do thou invest my so●… with the humble robe of my meek Mast●… and Saviour Jesus ; and when I have hun●… , patiently , charitably and diligent●… served thee , change this robe into t●… shining garment of immortality , my co●… into glory , my folly to perfe●… knowledge , my weaknesses and dis●… 〈◊〉 the strength and beauties of the Sons ●…f God . V. ●…N the mean time use what means thou 〈◊〉 pleasest to conform me to the image of ●…hy holy Son ; that I may be gentle to ●…thers , and severe to my self : that I may ●…t down in the lowest place ; striving to ●…o before my brother in nothing , but in ●…oing him and thee honour ; staying for ●…ny glory till thou shalt please in the day ●…f recompences to reflect light from thy ●…ace , and admit me to behold thy glories . Grant this for Jesus Christs sake , who ●…umbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee O Father , be glory and praise for ever and ever . Amen . For MUNDAY . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lillies of the field , and feedest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us , let thy Providence be my store-house , thy dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labourimmoderate , nor my care vexatious , and distracting , but prudent , moderate , holy , subordinae to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , ●…o seek the Kingdome of heaven and its ●…ighteousness , to be content with what ●…hou providest , to be in this world like a ●…tranger , with affections set upon heaven , ●…abouring for , and longing after the pos●…estions of thy Kingdomes ; but never ●…uffer my affectious to dwell below , but ●…ive me a heart compassionate to the ●…oor , liberal to the needy , open and free ●…n all my communications , without base ●…nds , or greedy designes , or unworthy ●…rts of gain ; but let my strife be to gain ●…hy favour , to obtain the blessedness of do●…ng good to others , and giving to them ●…hat want , and the blessedness of receiving●…rom thee pardon and support , grace and ●…oliness perseverance and glory , through Jesus Christ our Lord . For TUESDAY . A Prayer against Lust . I. O Eternal Purity , thou art brighter then the Sun , purer then the Angels , and the Heavens are not clean in thy sight , with mercy behold thy servant apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thy image : be pleased to preserve me so , pure and spotless , chaste and clean ; that my body may be a holy Temple , and my soul a sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod : Pardon all my hurtfull thoughts , all my impurities , that I who am a member of Christ , may not become the member of a harlot , nor the slave of 〈◊〉 Devil , nor a servant of lust and 〈◊〉 desires : But do thou purifie my 〈◊〉 , and let me seek the things that are 〈◊〉 , hating the garments spotted with the 〈◊〉 ; never any more grieving thy holy 〈◊〉 by filthy inclinations , with impure 〈◊〉 phantastick thoughts ; but let my 〈◊〉 be holy , my soul pure , my body 〈◊〉 and healthful my spirit severe , 〈◊〉 and religious , every day more and more ; that at the day of our appearing , 〈◊〉 may be presented to God washed and cleansed , pure and spotless by the blood of the holy Lamb , through Jesus Christ our Lord . Amen . For WEDNESDAY . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankinde to support his state , to relieve his necessities , to refresh his sorrows , to recreate his labours ; that he may praise thee , and rejoyce in thy mercies and bounty : Be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures , and to the same purposes which thou hast designed , so as may best enable me to serve thee , but not to make provision for the flesh , to fulfil the lusts thereof : Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate , and useful , and easie to be obtained ; taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the soul , and the soul a servant of thy Divine Majesty for ever and ever . 11. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my soul drowned in seas of ●…ine or strong drink ; but let my appe●…ites be changed into spiritual desires , that 〈◊〉 may hunger after the food of Angels , and thirst for the wine of elect souls , and may account it meat and drink and pleasure to do thy will , O God . Lord let me ●…eat and drink so , that my food may not become a temptation , or a sin , or a ●…ease ; but grant that with so much caution and prudence I may watch over my ap●…petite , that I may in the strength of thy ●…mercies , and refreshmnets , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the dayes of my life acceptable to thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord . Amen . For THURSDAY . A Prayer against Envy . I. O Most gracious Father , thou Spring of an Eternal Charity , who hast so loved mankinde , that thou didst open thy bosome , and send thy holy Son to convey thy mercies to us ; and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent that I may never envy the prosperity of any one , but rejoyce to honour him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs , that I may go to heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of ●…he desperate and damned ; let it not be ●…ll with me , when it is well with others , ●…ut let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brothers sorrows , and that I may as much as I can promote his good , and give thee thanks for it , and rejoyce with them that do rejoyce ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things which thou doest or givest , that I may then triumph in spirit , when thy Kingdome is advanced , when thy Spirit rules , when thy Church is profited , when thy Saints rejoyce , when the devils interest is destroyed , truly lovieg thee , and truly loving my brother ; that we may all together joyn in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord . Amen . For FRIDAY . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is alwayes the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes : Give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake , and inconsiderable accident in the conversation and entercourse of others ; never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errors , apt to make amends , and desirous to be reconciled . Let no sickness , or cross accident , no imployment or weariness , make me angry or ungentle , and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others ; that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord . Amen . For SATURDAY . A Prayer against wea●…ness in well-doing . I. O My God , merciful and gracious , my soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak ; my understanding foolish and imperfect , my will peevish and listless , my affections wandring after strange objects , my fancy wilde and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God . Let me not relish or delight in the things of the world , in sensual objects , and transitory possessions ; but make my eyes look up to thee , my soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties ●…f soul and body wholly serving thee , ●…nd delighting in such holy ministeries . II. O Most gracious God , what greater favour is there then that I may , and what easier imployment can there be then to pray thee , to be admitted into thy presence , and to represent our needs , and that we have our needs supplied onely for asking and desiring passionately and humbly . But we rather quit our hopes of heaven , then buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an unsufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail a desire of holiness not to be satisfied till it possesses , a charity that will alwayes increase ; that I making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy ministeries of grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominon for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I. O Most glorious God , and my most indulgent Lord and gracious Father , who doest bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that ●…hou hast hitherto preserved me in my Virgin state with innocence and chastity ●…n a good name , and a modest report . It ●…s thy goodness alone , and the blessed ●…manation of thy holy Spirit , by which 〈◊〉 have been preserved , and to thee I re●…urn all praise and thanks , and adore and ●…ove thy goodness infinite . II. ANd now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which ●…hou hast sanctified by thy Institution , and ●…lessed by thy Word and Promises , and ●…raised up to an excellent mystery , that it might represent the Union of Christ and his Church : Be pleased to go along with ●…thy servant in my entring into , and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou hast intended it to all that love and fear thy holy Name . III. LOrd bless and preserve that dear person whom thou hast chosen to be my Husband ; Let his life be long and blessed , comfortable and holy , and let me also become a great blessing and comfort unto him ; a sharer in all his joyes , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness ; and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness and unreasonableness of passion and humour : and make me humble and obedient , charitable and loving , patient and contented , useful and observant , that we may delight in each other according to thy blessed Word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. OBlessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy , or unhandsome accident to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each others good and content , that we may alwayes please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord . Amen . Amen . A Prayer for a holy and happy Death . Oeternal and holy Jesus , who by death hast overcome death , and by thy Passion hast taken out its sting , and made it to become one of the gates of heaven , and an entrance to felicity ; have mercy upon me now and at the hour of my death ; let thy grace accompany me all the dayes of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee at whatsoever hour thou shalt come . Lord let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordinary piety , and the manifestation of a great and miraculous mercy . Let my senses and my understanding be preserved intire till the last of my dayes , and grant that I may die the death of the righteous , free from debt and deadly sin , having first discharged all my obligations of Justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosome of our Lord . Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God , and to all the world , that my soul in the arms of the holy Jesus , may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdome , O eternal and holy Jesus . Amen . FESTIVAL HYMNES . I will sing with the spirit , and I will sing with the understanding also . HYMNS Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joyned to their other PRAYERS . Hymns for Advent , or the weeks immediately before the Birth of our blessed Saviour . I. WHen Lord , O when shall we Our dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say He saw more then one day , One day of Edens seven : The guilty hours there blasted with the breath Of sin and death , Have ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch and gate of Heaven . How long , dear God , how long ! See how the Nations throng : All humane kinde Knit and combin'd Into one body , look for thee their Head . Pity our multitude , Lord , we are vile and rude , Headless and sensless without thee , Of all things but the want of thy blest face , O haste apace ; And thy bright self to this our body wed , That through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn for Advent ; or Christs coming to Jerusalem in triumph . LOrd come away , Why dost thou stay ? Thy rode is ready ; and thy paths made strait With longing expectation wait The Consecration of thy beauteous feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord here Thou hast a Temple too , and full as dear As that of Sion ; and as full of sin , Nothing but Thieves and Robbers dwell therein ; Enter , and chase them forth & cleanse the floore ; Crucifie them , that they may never more Profane that holy place Where thou hast chose to set thy face . And then if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day . I. MY sterious truth ! that the self same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the shepherds knew , When they themselves became Sheep to the Shepherd Lambe . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these Titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold , Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs that wander , home . Glory be to God on high , All glories be to th'glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . 1. WHere is this blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That crowns each Nation With a triumphant wreath of blessedness ? 2. Where should he be but in the throng , And among His Angel Ministers , that sing And take wing Just as may Echo to his Voyce , And rejoyce , When wing and tongue and all May so procure their happiness ? 3. But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ? How good , how great ! even as our misery . The third Hymn : Of Christs birth in an Inne . THe blessed Virgin travail'd without pain , And lodged in an Inne , A glorious Star the signe But of a greater guest then ever came that way , For there he lay That is the God of Night and Day , And over all the pow'rs of heaven doth reign . It was the time of great Augustus Tax , And then he comes That payes all sums , Even the whole price of lost humanity , And sets us free From the ungodly Emperie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging place , And in our brest Be pleas'd to rest , For thou lov'st Temples better then an Inne , And cause that sin May not profane the Deity within , And sully o're the ornaments of Grace . Amen . A Hymn upon S. Johns day . THis day We sing The friend of our eternal King , Who in his bosome lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light Which came From the Throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire , and sword , hunger and miserie ) To anticipate by their ravish'd sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lambs rich viands I may sup : And in this last Supper I May with thy friend in thy sweet bosome lie For ever in Eternity . Allclujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , then that they die . He that came with life to all , Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrifice to Innocence ; Which now does ride Trampling upon Herods pride : Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled ; Lord , who wert pleas'd so many babes should fall , Whil'st each sword hop'd that every of the All Was the desir'd King : make us to be In Innovence like them , in Glory , thee . Amen . Upon the Epiphany , and the three wise men of the East coming to worship JESUS . A Comet dangling in the aire Presag'd the ruine both of Death and Sin ; And told the wise-men of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the furthest East this new And unknown light pursue , Till they appeare In this blest Infants King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more : Great God , they gave to thee Myrrhe , Frankincense , and Gold : But Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W' have nothing but our selves , & scarce that neither , Vile dirt and clay : Yet it is soft , and may Impression take : Accept it , Lord , and say , this thou had'st rather ; Stamp it , and on this sordid metal make Thy holy Image , and it shall out-shine The beauty of the golden Myne . Amen . A Meditation of the Four last things , Death , Judgment , Heaven , Hell . For the time of Lent especially . A Meditation of Death . DEath , the old Serpents Son , Thou had'st a sting once like thy Sire , That carried Hell , and ever-burning fire : But those black dayes are done ; Thy foolish spite buried thy sting In the profound and wide Wound of our Saviours side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God to punish thee For the affront thou didst him on the Tree , Hath snatcht the keyes of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemie . O thou who art that Gate , command that he May when we die And thither flie , Let us into the Courts of Heaven through thee . Allelujah . The PRAYER . MY Soul doth pant tow'rds thee My God , Source of eternal life : Flesh fights with me , Oh end the strife And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring ; Where for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankinde ; make me to be stil'd Thy Child , And take me when I dye , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lye . Amen . Of the Day of Judgement . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the winepress of thy wrath shalt tread With feet of lead . Sinful rebellious clay ! what unknown place Shall hide it from thy face ! When earth shall vanish from thy fight , The heavens that never err'd , But observ'd Thy laws , shal from thy presence take their flight , And kil'd with glory , their bright eyes , stark dead Start from their head : Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy dear Saviour : Thy Judgement seat We dare not Lord intreat ; We are condemn'd already , there . Mercy : vouchsafe one look On thy book Of life ; Lord we can read the saving Jesus , here , And in his Name our own Salvation see : Lord set us free , The book of sin Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beauteous God , uncircumscribed treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with a holy charity . What ravish'd heart , S●…raphick tongue or eyes , Clear as the mornings rise , Can speak , or think , or see That bright eternity ? Where the great Kings transparent Throne , Is of an intire Jaspar stone : There the eye O'th'Chrysolite , And a sky Of Diamonds , Rubies , Chrysoprase , And above all , thy holy face Makes an eternal Clarity , When thou thy Jewels up dost binde : that day Remember us , we pray , That where the Beryl lyes And the Crystal , 'bove the skyes , There thou may'st appoint us place Within the brightness of thy face ; And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell . HOrrid darkness , sad and fore , And an eternal Night , Groans and shrieks , and thousands more In the want of glorious light : Every corner hath a Snake In the accursed lake : Seas of fire , beds of snow Are the best delights below , A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of eternal Light , Allelujahs , Hymns and Psalms , And Coronets of Palms Fill thy Temple evermore . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure , For if thou keepest wrath in store We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our souls from Hell . Mercy . On the Conversion of S. Paul . FUll of wrath , his threatning breath Belching nought , but chains and death : Saul was arrested in his way By a voice and a light , That if a thousand dayes Should joyn rayes To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a childe of wrath Become a vessel full of glory . Lord curb us in our dark and sinful way , We humbly pray , When we down horrid precipices run With feet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the blessed Virgin . PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb . Pure and spotless though she were , Her body chaste , and her soul faire , She to the Temple went To be purifi'd And try'd , That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our souls , for we Are cloth'd with sin and misery . From our conception One imperfection , And a continued state of sin , Hath sullied all our faculties within . We present our souls to thee Full of need and misery : And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THe Lamb is eaten , and is yet again Preparing to be slain ; The Cup is full and mixt , And must be drunk : Wormwood and gall To this , are draughts to beguile care withall , Yet the Decree is fixt . Doubled knees , and groans , and cries , Prayers and sighs , and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin : The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of blood , Through the pure strainer of his skin : His boiling body stood Bubling all o're , As if the wretched whole were but one dore To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup : Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the well of life to drink . Amen . On the Annunciation to the blessed Virgin . A Winged harbinger from bright heav'n flown , Bespeaks a lodging room For the mighty King of Love , The spotless structure of a Virgin womb , O'reshadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his clothes , and be A perfect Man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now In the more blessed reparation The Heavens bow : Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man . Allelujah : we adore His Name , whose goodness hath no store . Allelujah . Easter day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise : It was the holy tender Sex That saw the first ray : Saint Peter and the other , had the reflex , The second glimpse o'th'day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality , and bliss . O dearest God preserve our souls In holy innocence ; Or if we do amiss , Make us to rise again to th'life of Grace , That we may live with thee , and see thy glorious face , The crown of holy Penitence . Allelujah . On the day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shroud The Sun of Glory from Mount Olivet . At Pentecost hee 'll shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their celestial fire ; That we the Saints among May sing , and love , and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity , and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th'invasion of the host of Hell ; And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity , And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee dear Spirit , And there eternal peace and rest inherit . Amen . Penitentiall Hymns . I. LOrd , I have sinn'd , & the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poore . Yet since the Balsam of thy Blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet but pensive face Laughter could never steal a place , Teach but my heart and eyes To melt away , And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou fee , Dear God , our miserie , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Rapt up in tender dust , Guarded with sins and lust , Who like Court flatterers waite To serve themselves in thy unhappy fate . Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to Death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Lepers skin , Like Nuaman , bid us wash , yet let it be In streams of blood that flow from thee : Then will we sing , Touch'd by the heavenly Doves bright wing , Hallelujahs , Psalms and Praise To God the Lord of night and dayes ; Ever good , and ever just , Ever high , who ever must Thus be sung ; is still the same ; Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from ahove ; Thou who taught'st the blind mans night To entertain a double light , Thine and the dayes ( and that thine too ) The Lame away his Crutches threw , The parched Crust of Leprosie Return'd unto its infancy : The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful Mercy did even chase The Devil from his usurp'd place , Where thou thy self shouldst dwell , not he . O let thy love our pattern be ; Let thy Mercy teach one Brother To forgive and love another , That copying thy Mercy here , Thy Goodness may hereafter reare Our Souls unto thy Glory , when Our Dust shall cease to be with men . Amen . A Catalogue of some Books printed for Richard Royston at the Angel in Ivie lane , London . The names of several Treatises and Sermons written by Ier : Taylor . D. D. 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , A Course of Sermons for all the Sundayes of the Year ; Together with a Discourse of the Divine Institution , Necessity , Sacredness , and Separation of the Office Ministerial , in fol. 2. Episcopacy asserted , in 4o . 3. The History of the Life and Death of the Ever-blessed Jesus Christ , 2d Edit. in fol. 4. The Liberty of Prophesying , in 4o . 5. An Apology for authorized and Set-forms of Liturgie ; in 4o . 6. A Discourse of Baptisme , its institution and efficacy upon all Believers , in 4o . 7. The Rule and Exercises of holy living , in 12o . 8. The Rule and Exercises of holy dying , in 12o . 9. A Short Catechisme for institution of yong persons in the Christian Religion , in 12o . 10. A Short Institution of Grammar composed for Yong Scholars , in 8o . 11. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation , in 8o . Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. 2. The Practicall Catechisme , with all other English Treatises of Henry Hammond D. D. in two volumes in 4o . 3. Dissertationes quatuor , quibus Episcopatus Iuraex S. Scripturis & Primaeva Antiquitate adstruuntur , contra sententiam D. Blondelli & aliorum . Authore Henrico Hammond . in 4o . 4. A Letter of Resolution of six Quaere's , in 12o . 5. Of Schisme . A Defence of the Church of England , against the Exceptions of the Romanists , in 12o 6. Of Fundamentals in a notion referring to Practise , by H. Hammond D. D. in 12o . 7. An Answer to the Animadversions on the Dissertations touching Ignatius Epistles and the Episcopacy in them asserted , subscribed by Iohn Owen servant of Jesus Christ , in 4o . 8. A Vindication of the Dissertations concerning Episcopacy from the Exceptions offered against them by the London Ministers in their Ius Divinum Ministerii Evangelici in 4o . 9. A Reply to the Cathol. Gent : Answer to the most materiall part of the Book of Schisme , together with an Account of H. T. His Appendix to his Manuall of Controversies &c. 4o . The Psalter of David , with Titles and Collects according to the matter of each Psalm , by the Right honourable Chr. Hatton , in 12o the 5. Edition with Additionals . Boanerges and Barnabas , or Judgement and Mercy for wounded and afflicted souls , in several Soliloquies , by Francis Quarles , in 12o . ●…thmologicum Parvum in usum Schol●… public●… West●… , opera & studio Francisci Gregorii , in 8o . A Discourse of Holy Love , by Sir Geo : Strode Knight , in 12o . The Communicants Guide , directing the yonger so●…t which have never yet received , and the elder and ignorant sort , which have hitherto received unworthily , how they may receive the Sacrament of the Lords Supper with comfort by R. Gove , in 8o . A Contemplation of Heaven with an Exercise of Love , and a Descant on the Prayer in the Gar●… by a Catholick Gent. in 12o . Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer : Together with additional Exercitations upon Baptism , The Lords Supper , Heresies , Blasphemy , The Creatures , The souls pantings after God , The Mercies of God , The souls complaint of its absence from God ; by Peter Samwaies , Fellow lately resident in Trinity College , Cambridge , in 12o . Of the Division between the English and Romish Church upon Reformation , by Hen : Fern D. D. in 12o the 2. Edition with many Additionals . Certain Sermons and Letters of Defence and Resolution to some of the lare Controversaries of our times by Jasper Mayn , D. D. in 4o . New . A Treatise concerning Divine providence , very seasonable for all ages , by Tho. Morton Bishop of Duresme , in 8o . Dr. Stuart's Answer to Fountains Letter , in 4o . Blessed birth-day , printed at Oxford , in 8o . A Treatise of Self-denial , in 4o . by a conceal'd Author . The holy Life and Death of the late Vi-countesse Falkland in 12o . Certain Considerations of present Concernment : Touching the Reformed Church of England , by H. Fern , in 12o . New . Englands Faithfull Reprover and Monitour , in 12o . by Jo. Allington . Newly published , The grand Conspiracy of the Members against the Mind , of Jewes against their King . As it hath been delivered in four Sermons : by John Allington , B. D. in 12o White Salt , or a sober correction of a mad world : By John Sherman , B. D. a discontinuer , in 12o . The History of the Church of Scotland , by John Spotswood , Archbishop of S. Andrews , in fol. New . The End . Notes, typically marginal, from the original text Notes for div A63950e-660 John 17.3 . 1 John 2.23 . Deut. 6.2 . Exod. 20.2 , 3. Revel. 1.4 . Psal 90.2 . 1 Tim. 1.17 . Gen. 1.1 . Exod. 20.11 . Heb. 3.4 . Isa. 40.12 . Job 42.2 , 3. Psa. 139.1 , &c. Psa. 147.5 . Exod. 34.6 , 7. 1 Tim. 6.15 , 16 John 4.24 . 1 Kings 8.27 . Amos 3.6 . Psa. 139.8 , 9. Acts 7.48 , 49. 1 sal. 2.4 . & 103.19 . & ●…5 . 3 . Isa. 41. 4 & 44.6 . Job 94 , &c. Deut. 32.39 . Gen. 18.25 . Deut. 32.4 . Exod. 43.7 . Psa 103. 8. & 25.8 . & 86.5 . Psal. 50.12 . Jam. 1.17 Heb. 11.6 . Matth. 28.19 . Joh. 14.16.26 . & 15.26 . 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13.13 . 1 John 5.7 . 1 Joh. 1. & v. 18. & 3.16 . Luke 24 49. Acts 1.4 . & 2.33 . Coloss. 1.16 . Acts 17.24 . 1 Cor. 8.6 . & 1 Cor , 6.18 . Gal. 1.4 . Phil. 2.22 . Dao . 2.47 . Zech. 4.14 . & 14.9 . Matth. 11.25 . Psal. 145.10 . 11. Acts 14 : 15. Gen. 2.7 . Eccles. 7.29 . Ecclus. 15.14 . Gen. 3. per tot . Rom. 5. 12. & 3. 23. & 6. 20. Ephes. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1. 20. John 3. 16. Heb. 2. 14 , 15 , &c. John 8. 25 , 28. Heb. 2. 9. & 16. 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John 5. 20. Isa. 35. 4 , 5. Joh. 1. 2. & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1. 8. Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13. 23. Deut. 18. 15 Matth. 1. 18. Matth. 1. 21 Luke 2. 4 , 5 , &c. Heb. 2. 9 , 10. Reade the 3d and 4th and the 5th Chapters to the Hebr. Eph. 2.13 , 14 , 15. Luke 19.27 . & 24.46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mar. 4. 11 , 12. & 11.20 , 21. Joh 6 44 , 45. 2 Pet. 1.3 , 4. Matth. 15.59 . Acts 2.38 . & 3.19 . Luke 187. Matth. 7.7 . Coloss. 2.13 . 1 Cor. 15 54. 55 , 57. Rev. 14.13 . 1 Cor. 15.22 . 1 Cor 6 14. 2 Cor. 4.14 . Joh. 6.40 . Mat. 28.6 . & 18. Phil. 2.9 , &c. Heb. 2.9 . & 5.9 . & 1.8 . Tit. 2.13 , 14. Eph. 3.14 , 15 , 20. 1 Cor. 11.3 . Ephes. 5.23 . Coloss. 2.10 . Acts 10.42 . 2 Tim. 4.1 . & 8 , 17.31 1 Pet. 4.5 . 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24 19. Acts 3.23 , &c. Heb. 5.5 , 7 , 8 , &c. Heb. 7. per totum . Heb. 7. 24 , 25. Rom. 8.33 , 34. 1 John 2.1 . Heb. 4.14 , 15 , 16. Heb. 1.3 , 8. Psal. 110.1 . 1 Thess. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 〈◊〉 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24 , 25 , 28. Matth. 25.34 , 41. Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . 1 Cor. 15.24 . ●…b . 8.6 . & 10. & 13. Heb. 10.16 . & 12.24 . Jer. 31.31 . Mark 16.16 . Mat. 4.17 . Acts 〈◊〉 .37 . & 2.31 . Acts 2.38 , 41. & 3.19 . 1 John 2.9 . Mat. 16.16 . & 1.18 . 1 Tim. 3 16. Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1.5 . & 17.14 . Luke 1.75 . Tit. 2.11 , 12. 1 Pet. 2.1 , 2 , 3. 2 Pet , 1.4 , &c. Heb. 12.1 , 2. 1 John 2.12 . & 5.16 , 17. Gal. 6.1 . & 5.24 , 25. Rom. 10.15 . Eph. 2.20 . & 4.11 , 12. 1 Cor. 12.28 . 2 Cor. 5.20 . Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.24 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.13 . — Col. 2.11 , 12. Rom. 6.4 . — Acts 2.38 . John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23 , 24 , 25. Matt. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Mat. 26.28 . 1 Cor. 11.27 , 28 , 29. 2 Cor. 5 18. Acts 20.28 . 1 Pet. 5.2 . Gal. 1.6 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 . Reade also Rom. 12. Eph. 5. & 6. Chap. 1 Thess. 5 Luke 6.35 . Deut. 10.17 . & 6.4 . Mark 12.29 , 32. 1 Cor. 8.4 . John 17.3 . 1 Thest. 1.9 . Psal. 90.2 . & 93.2 . & 77.13 . & 95.3 . & 147.5 . Rom. 16.17 . 1 Tim. 1.17 . 2 Chron. 19.7 . Psa. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.6 . Exod. 33.19 . 1 Tim , 1.11 . John 8.58 . Rom. 8.29 , 32. 1 Cor. 8.6 . & 15.24 . Mat. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.12 . Acts 4.24 . Psal. 36.7 , 8. Mat. 〈◊〉 .26 . & 10.29 , 30. Rev. 14.7 . Mat. 4.10 . Mat. 1.20 . John 3.34 . Acts 10.28 . & 3.22 , 23. Heb. 12.24 . & 1.8 . & 6.7 , 21. Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.16 . Luke 1.32 . Rom. 1.3 , 4. 1 Joh. 5.9 , &c. & 4.15 . & 5.5 . John 1.11 . Col. 1.17 , 18 , 15. Heb. 1.5.3 . Phil. 2.6 . John 3.35 . & 5.19 . Col. 2.9 , 10. John 17.24 . Ma●… . 28.18 . Acts 2.36 . Psa. 2.6 , 7 , &c. 1 Cor. 8.6 . Heb. 1.6 , 14 , 15. 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Mat. 1.18 . Luke 1.45 , 48. Mat. 1.25 . Luke 2.51 , 52. & 3.23 . John 3.4 , &c. Acts 13.39 . Mat. 25.31 , 32. Luke 22.63 . John 18.4 , 12 , &c. Mat. 26. Mat. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.37 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7 25. & 9.12 . & 2.17 , 18. & 4.5 . Luke 23.46 . Joh. 10.17 , 18. 12.32 . & 11.51 . Eph. 2.13 , 14. Heb. 2.10 . Col. 1.21 , 22. Tit. 2.14 . Joh. 6.51 . 1 Pet. 2.24 . & 4.13 . 2 Tim. 2.11 . Gal. 6.14 . Mat. 27 57 , &c. Eph. 4.9 . Mat. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15. 54 , &c. Rev. 20.13 , 14. Mat. 16.18 . Rev. 1.17 , 18. Mark 16.1 . Acts 10.40 . Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Mat. 28.1 . 1 Pet 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luke 24.45 , 50. Mat. 21.17 . Joh. 20. & 21. Acts 1.9 . 1 Cor. 15.6 . 45. 47. Heb. 6.19 . Rom. 8.38 , 39. 1 Joh. 3.2 . Phil. 2.8 , 9 , &c. ●…ph . 1.17 , 22. Rom. 8.34 . Heb. 7.27 . 2 Pet. 1.4 . Heb. 12.2 . 1 Pet. 1.20 , 21. H●…b . 1.6 . John 14.3 . Mat. 24.30 . 1 The●… 4.16 . Rev. 1.7 . Acts 1.11 . 2 Tim. 4.1 . John 5.22 , 23. 1 Thess. 4. 16 , 17. Mat. 25.32 . Mat. 25.34 , &c. Mat. 28.19 . Joh. 15.26 . — Acts 15.32 . 16.13 . — & 3.33 . 6. 45. — 2.4 . 7.16 , 17. — 13.1 , 2 , 3. 5. 37. — 20.28 . Luke 12. 12. Joh. 17.37 . 14.16 . 16.13 , 8. Mat. 10.10 . Eph 1 17. & 3.16 . 1 Cor. 2.10 , 11 , 12. Rom. 8.14 , 15 , 16. Rom. 14.17 . & 15.13 , 19. 1 Thess. 1.6 . Luke 24.49 . & 4.18 . Acts 2.33 , 38. Eph. 4.7 , 30. 1 Cor. 3.16 . Eph. 1.13 . Acts 7.51 . Rom. 1.14 . 1 Thess. 5.19 . Mark 3.29 . 2 Cor. 1.22 . & 5.5 . 1 Tim. 3.15 . Eph. 3.21 . Heb. 2.12 . 10.24 . 1 Cor. 14.26 , &c. Mat. 18.17 , 18. Acts 12.5 . 1 Cor. 14.14 . Gal. 1.8 , 9. Col. 2.8 , 9. Heb. 13.8.9 . Acts 26.10 . 9.13 , 32 , 41. 1 Cor. 6. 11. & 1.2 . Mat. 22.14 . 1 Pet. 1.2 , 14 , 15 , 16. 2 Pet. 3.11 . Mat. 18.17 , 18 Heb. 10.25 . 1 Cor. 11.23 , &c. Eph. 4.13 . 5.6 , 7 , 21. 6.18 . Phil. 2.4 . & 1.27 . Rom. 16.16 , 17. 1 Joh. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . 13.38 . 1 Joh. 2.1 , 2 , 12. Gal. 6.1 . Joh. 20.23 . Mark 16.16 . 2 Pet. 1. 5 , &c. Eph. 1.13 . 1 Pet. 1.15 , 16 , 17 , 18. Jam. 2.17 , 20 , &c. 1 Joh. 3.21 , &c. Heb. 12.14 , 15 , 16. 1 Cor. 15.29 , &c. Mat. 22.31 . Rom. 8.11 , 〈◊〉 . Joh. 6.39 . Phil. 3.20 . 2 Cor. 5.1 . 1 Thess. 4.17 . Rev. 21.4 . Rev. 22.5 . Mat. 25.34 . Notes for div A63950e-6180 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} S. Chrysoft . Homil. 3. de Lazaro . 
A75019	----	Private devotions for several occasions, ordinary and extraordinary Allestree, Richard, 1619-1681. This text is an enriched version of the TCP digital transcription A75019 of text R231157 in the English Short Title Catalog (Wing A1161). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 139 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A75019 Wing A1161 ESTC R231157 99897245 99897245 136899 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A75019) Transcribed from: (Early English Books Online ; image set 136899) Images scanned from microfilm: (Early English books, 1641-1700 ; 2469:6) Private devotions for several occasions, ordinary and extraordinary Allestree, Richard, 1619-1681. 95, [1] p. printed for T. Garthwait, at the little North Door of St. Pauls Church, London : 1660. By Richard Allestree.--Wing (CD-ROM edition). Reproduction of original in the Folger Shakespeare Library. eng Prayers -- Early works to 1800. Devotional exercises -- Early works to 1800. A75019 R231157 (Wing A1161). civilwar no Private devotions for several occasions, ordinary and extraordinary. Allestree, Richard 1660 25861 14 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-04 TCP Assigned for keying and markup 2007-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-08 Robyn Anspach Sampled and proofread 2007-08 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PRIVATE DEVOTIONS For several OCCASIONS , ORDINARY And EXTRAORDINARY . LONDON , Printed for T. Garthwait , at the little North Door of St. Pauls Church , 1660. CHRISTIAN READER . I Have , for the help of thy Devotions , set down some FORMS of PRIVATE PRAYER , upon several occasions : If it be thought an omission that there are none for Families , I must answer for my self , that it was not from any opinion that God is not as well to be worshipp'd in the Family as the Closet ; but because the Providence of God and the Church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . I mean the PUBLICK LITURGY or COMMON PRAYER , which for all publick addresses to God ( and such are Family prayers ) are so excellent and useful , that we may say of it as David did of Goliah's sword , 1 Sam. 21. 9. There is none like it . DIRECTIONS for the MORNING . As soon as ever thou awakest in the morning , lift up thy heart to God in this or the like short Prayer . LORD , as thou hast awaked my Body from sleep , so by thy grace awaken my Soul from sin , and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , I may rise to the life immortal , through Jesus Christ . WHen thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fil thy mind , till thou hast also paid thy more solemn Devorions to Almighty God , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : as for example , consider to what Temptations thy business or company that day are most like to lay thee open , and arm thy self with Resolutions against them ; or again , consider what Occasions of doing service to God , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them ; and also contrive how thou mayst improve them to the uttermost . But especially it will be fit for thee to Examine whether there have any sin escaped thee since thy last nights examination . If after these considerations any further leisure remain , thou mayst profitably imploy it in meditating on the general Resurrection ( whereof our rising from our beds is a Representation ) and of that dreadful Judgement which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband carefully every minute of thy time towards the fitting thee for that great account . As soon as thou art ready , retire to some private place , and there offer up to God thy Morning Sacrifice of Praise and Prayer . Prayers for the Morning . At thy first kneeling down , say , O Holy , Blessed and Glorious Trinity , three persons and one God , have mercy upon me a miserable sinner . LORD , I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable to thee by Jesus Christ . A Thanksgiving . O Gracious Lord , whose mercies endure for ever , I thy unworthy servant who have so deeply tasted of them , desire to render thee the tribute of my humblest praises for them : In thee , O Lord , I live & move and have my being , thou first madest me to be , and then that I might not be miserable but happy , thou sendest thy Son out of thy bosome to Redeem me from the power of my sins by his Grace , and from the punishment of them by his Blood , and by both to bring me to his glory . Thou hast by thy mercy caused me to be born within thy peculiar fold , the Christian Church , where I was early consecrated to thee in Baptisme , and have been partaker of all those spiritual helps which might aid me to performe that Vow I there made to thee ; and when by my own wilfulness or negligence I have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended and not cut me off in the acts of those many damning sins I have committed , as I have most justly deserved . It is , O Lord , thy Restraining grace alone by which I have been keept back from any the greatest sins , and it is thy Inciting and Assisting grace alone , by which I have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises . For these and all other thy spiritual blessings , my soul doth magnifie the Lord , and all that is within me praise his holy Name . I likewise Praise thee for those many outward Blessings I enjoy , as health , friends , food and raiment , the comforts as well as the necessaries of this life , for those continual Protections of thy hand , by which I and mine are kept from dangers , and those gracious Deliverances thou hast often afforded out of such as have befallen me ; and for that mercy of thine whereby thou hast sweetned and allayed those Troubles thou hast not seen fit wholly to remove : for thy particular Preservation of me this night , and all other thy goodness towards me ; Lord , grant that I may render thee not only the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake whom thou hast made the Author of Eternal Salvation to all that obey him , even Jesus Christ . A Confession . O Righteous Lord , who hatest iniquitie , I thy sinful creature cast my self at thy feet , acknowledging that I most justly deserve to be utterly abhorred and forsaken by thee ; for I have drunk iniquitie like water , gone on in a continued course of sin and rebellion against thee , daily committing those things thou forbiddest , and leaving undone those things thou commandest ; mine heart , which should be an habitation for thy spirit , is become a cage of unclean birds , of foul and disordered affections ; and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word and deed I continually transgress against thee . [ Here mention the greatest of thy sins . ] Nay , O Lord , I have despised that goodness of thine which should lead me to Repentance , hardning my heart against all those means thou hast used for my amendment . And now , Lord , what can I expect from thee but judgement and fierie indignation , that is indeed the due reward of my sins ? But , O Lord , there is mercie with thee that thou mayest be feared , O fit me for that mercie by giving me a deep and heartie Repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me ; look upon me in thy Son , my blessed Saviour , and for the merit of his sufferings pardon all my sins : And , Lord , I beseech thee by the power of thy grace so to renew and purifie my heart , that I may become a new creature , utterly forsaking everie evil way , and living in constant , sincere , universal obedience to thee all the rest of my dayes , that behaving my self as a good and faithful servant , I may by thy mercie at the last be received into the joy of my Lord : Grant this for Jesus Christ his sake . A Prayer for Grace . O Most gracious God , from whom everie good and perfect gift cometh , I wretched creature that am not able of my self so much as to think a good thought , beseech thee to work in me both to Will and Do according to thy good pleasure . Inlighten my minde that I may know thee , and let me not be barren or unfruitful in that knowledge ; Lord , work in my heart a true Faith , a purifying Hope , and an unfeigned Love towards thee , give me a full Trust on thee , Zeal for thee , Reverence of all things that relate to thee ; make me Fearful to offend thee , Thankful for thy mercies , Humble under thy corrections , Devout in thy Service , Sorrowful for my sins ; and grant that in all things I may behave my self so as befits a creature to his Creatour , a servant to his Lord ; enable me likewise to perform that Dutie I owe to my self , give me that Meekness , Humilitie , and Contentedness whereby I may alwayes possess my soul in Patience and Thankfulness ; make me Diligent in all my duties , Watchful against all temptations , perfectly pure and Temperate , and so moderate in my most lawful enjoyments , that they never become a snare to me ; make me also , O Lord , to be so affected towards my Neighbour , that I never transgress that royal Law of thine , of loving him as my self ; grant me exactly to perform all parts of Justice , yielding to all whatsoever by any kinde of Right becomes their due ; and give me such bowels of Mercie and compassion that I may never fail to do all acts of Charitie to all men , whether friends or enemies , according to thy command and example . Finally , I beseech thee , O Lord , to sanctifie me throughout , that my whole spirit and soul and bodie may be preserved blameless unto the coming of our Lord Jesus Christ ; to whom with thee and the Holy Ghost be all honour and glorie for ever . Amen . Intercession . O Blessed Lord , whose mercie is over all thy works , I beseech thee to have mercie upon all men , and grant that the precious ransom which was paid by thy Son for all , may be effectual to the saving of all . Give thy inlightning Grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the Universal Church , O be favourable and gracious unto Sion , build thou the walls of Jerusalem , unite all those that profess thy Name to thee , by Puritie , and Holiness ; and to each other by Brotherly love . Have mercie on This desolate Church , and sinful Nation , thou hast moved the Land and divided it , heal the sores thereof for it shaketh ; make us so truly to repent of those sins , which have provoked thy Judgements , that thou also may'st turn , and repent , and leave a blessing behinde thee . Bless those whom thou hast appointed our governours , whether in Church or State , so rule their hearts , and strengthen their hands , that they may neither want will nor power to punish wickedness and vice , and to maintain Gods true Religion and Vertue . Have pitie , O Lord , on all that are in affliction ; be a Father to the fatherless , and plead the cause of the Widow , comfort the feeble-minded , support the weak , heal the sick , relieve the needie , defend the Oppressed , & administer to everie one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessarie either to their bodies or their souls . [ Here name thy nearest Relations ] Reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through Jesus Christ . For Preservation . O Merciful God , by whose bountie alone it is , that I have this day added to my life , I beseech thee so to guide me in it by thy grace , that I may do nothing which may dishonour thee , or wound my own soul , but that I may diligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and Lord I beseech thee , give thy Angels charge over me , to keep me in all my wayes , that no evil happen unto me nor any plague come nigh my dwelling , but that I and mine may be safe under thy gracious protection , through Jesus Christ . O Lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers or deserts , but according to my needs and thine own rich mercies in Jesus Christ , in whose blessed Name and Words , I conclude these my imperfect Prayers ; saying , Our Father , &c. Directions for Night . AT NIGHT , when it draws towards the time of rest , bethink thy self how thou hast passed the day , examine thine own heart , what sin either of Thought , Word , or Deed thou hast committed , what opportunity of doing good thou hast omitted , and whatsoever thou findest to accuse thy self of , confess humbly and penitently to God , renew thy purposes , and resolutions of amendment , and beg his pardon in Christ , and this not slightly , and only as of course , but with all devout earnestness , and heartiness , as thou wouldest do , if thou wert sure thy death were as near approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to God , then thou wouldest dare to die so . In the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to God thy hearty and devout praise for the same ; or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less , but the greater cause to magnifie God , who hath by his protection so guarded thee , that not so much as the fear of evil hath assaulted thee . And therefore omit not to pay him the tribute of humble thankfulness , as well for his usuall and daily preservations , as his more extraordinary deliverances . And above all endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . Prayers for Night . O Holy , blessed and glorious Trinity , three persons and one God , have mercy upon me a miserable sinner . Lord I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable unto thee by Jesus Christ . A Confession . O MOST Holy Lord God , who art of purer eyes then to behold iniquity , how shall I abominable wretch dare to appear before thee , who am nothing but pollution ? I am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but I have defiled my self yet much worse by my own actual sins and wicked customes ; I have transgrest my duty to Thee , my Neighbour , and my Self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . And this not only through ignorance and frailty , but knowingly , and wilfully , against the motions of thy Spirit , and the checks of my own conscience to the contrary . And to make all these out of measure sinful , I have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and vows of amendment ; yea , this very day I have not ceased to adde new sins to all my former guilts . [ Here name the particulars . ] And now , O Lord , what shall I say , or how shall I open my mouth , seeing I have done these things ? I know that the wages of these sins is death ; but O thou who willest not the death of a sinner , have mercy upon me ; work in me I beseech thee a sincere contrition , and a perfect hatred of my sins , and let me not daily confess , and yet as dayly renew them , but grant , O Lord , that from this instant I may give a bill of Divorce to to all my most beloved lusts , and then be thou pleased to marry me to thy self in truth , in righteousnes & holiness . And for al my past sins , O Lord , receive a reconciliation ; accept of that ransome thy blessed Son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offencies , and receive me to thy favour . And when thou hast thus spoken peace to my soul , Lord keep me that I turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the Divil or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto God , I may have my fruit unto holiness , and the end everlasting life , through Jesus Christ our Lord . A Thanksgiving . O thou Father of Mercies , who art kind even to the unthankful , I acknowledge my self to have abundantly experimented that gracious propertie of thine , for notwithstanding my dayly provocations against thee , thou still heapest mercy and loving kindness upon me . All my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long suffering thou still continuest to me the offers of grace and life in thy Son . And all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . The sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy . [ Here mention the particular mercies of that day . ] What shal I render unto the Lord , for all these benefits he hath done unto me ? Lord , let this goodness of thine lead me to repentance , and grant that I may not only offer thee thanks and praise , but may also order my conversation aright , that so I may at the last see the salvation of God , through Jesus Christ . Here use the Prayer for Grace and that of Intercession appointed for the Morning . For Preservation O blessed Lord , the Keeper of Israel , that neither slumbrest nor sleepest , be pleased in thy mercie to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . And , Lord , make me ever mindful of that time when I shall lie down in the dust ; and because I know neither the day nor the houre of my Masters coming , grant me grace that I may be always readie , that I may never live in such a state as I shall fear to die in , but that whether I live , I may live unto the Lord ; or whether I die , I may die unto the Lord , so that living and dying I may be thine , through Jesus Christ . Vse the same concluding prayer as in the Morning . AS thou art putting off thy clothes , think with thy self that the time approaches that thou must put off thy body also , and then thy Soul must appear naked before Gods judgment Seat , and therefore thou hadst need be careful to make it so clean and pure by repentance and holiness , that he who will not look on iniquity may graciously behold and accept it . Let thy Bed put the in mind of thy Grave , and when thou lyest down , say , O Blessed Saviour , who by thy precious death and burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . I will lay me down in peace , and take my rest , for it is thou Lord only that makest me dwell in safety . Into thy hands I commend my spirit , for thou hast redeemed it , O Lord , thou God of truth . IN the ANTIENT CHURCH there were besides morning and night , four other times every day which were called HOURS OF PRAYER , and the zeal of those first Christians was such as made them constantly observed . It would be thought too great a strictness now in this luke-warm age to enjoyn the like frequency , yet I cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those FOUR TIMES of PRAYER , besides the OFFICES already set down for MORNING and NIGHT : and that none may be to seek how to exercise their devotions at these times , I have added divers COLLECTS for several Graces , whereof every man may use at each such time of prayer so many as his zeal and leisure shall point out to him , adding , if he please , one of the confessions appointed for morning or night , and never omitting the LODRS PRAYER . But if any mans state of life be really so busie as will not allow him time for so long and solemn devotions , yet certainly there is no man so overlayed with business , but that he may finde leisure oftentimes in a day to say the LORDS PRAYER alone , and therefore let him use that , if he cannot more . But because it is the Character of a Christian , Phil. 3. 20. That he hath his conversation in Heaven , it is very fit that besides these set times of Prayer , he should divers times in a day by short and suddain EJACULATIONS dart up his soul thither . And for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the Artificer at his work , the Husband man at his Plough may practice it . Now as he cannot want time , so that he may not want matter for it , I have thought it not unuseful out of that rich store-house , the BOOK of PSALMS , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will alwayes be ready at hand to imploy his devotion ; and the matter of them being various , some for Pardon of sin ; some for Grace ; some for the light of Gods countenance ; some for the Church ; some for Thanksgiving , &c. every man may fit himself according to the present need and temper of his soul . I have given these not as a full collection , but only as a taste , by which the Readers appetite may be raised to search after more in that Book , and other parts of holy Scripture . COLLECTS for several GRACES . For Faith . O Blessed Lord , whom without Faith it is impossible to please , let thy spirit I beseech thee work in me such a Faith as may be acceptable in thy sight , even such as worketh by love , O let me not rest in a dead ineffectual Faith , but grant that it may be such as may shew it self by my works , that it may be that victorious Faith which may enable me to overcome the world , and conform me to the Image of that Christ , on whom I believe , that so at the last I may receive the end of my Faith , even the salvation of my soul , by the same Jesus Christ . For Hope . O Lord , who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption ; suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , I beseech thee , such a hope as may be answerable to the only ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness both of flesh and spirit , that so it may indeed become to me an anchor of the soul both sure and stedfast , entring even within the vail , whither the forerunner is for me entred , even Jesus Christ my High Priest and blessed Redeemer . For the Love of God . O Holy and gracious Lord , who art infinitely excellent in thy self , and infinitely bountiful and compassionate towards me , I beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charms of love , but let them make deep and lasting impressions on my soul . Lord , thou art pleased to require my heart , and thou only hast right to it . O let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and intire to thee . But , O my God , thou seest it is alreadie usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , O thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy Spirit : Lord , if thou see it fit , be pleased to let me taste of those joyes , those ravishments of thy love , wherewith thy Saints have been so transported . But if in this I know not what I ask , if I may not chuse my place in thy Kingdome , yet O Lord , denie me not to drink of thy cup , let me have such a sinceritie and degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear and all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy Commandments , I may by thy mercie at last obtain that Crown of life , which thou hast promised to those that love thee , through Jesus Christ our Lord . For Sincerity . O Holy Lord , who requirest truth in the inward parts , I humbly beseech thee to purge me from all hypocrisie and unsinceritie . The heart O Lord , is deceitful above all things , and my heart is deceitful above all hearts ; O thou who searchest the heart and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me , but purifie me even with fire , so thou consume my dross . O Lord , I cannot deceive thee , but I may most easily deceive my self , I beseech thee let me not rest in any such deceit ; but bring me to a sight and hatred of my most hidden corruptions , that I may not cherish any darling lust , but make an utter destruction of everie Amalekite ; O suffer me not to speak peace to my self , when there is no peace , but grant I may judge of my self as thou judgest of me , that I may never be at peace with my self , till I am at perfect peace with thee , and by puritie of heart be qualified to see thee in thy Kingdome , through Jesus Christ . For devotion in Prayer . O Gracious Lord God , who not only permittest , but invitest us miserable and needie creatures , to present our petitions to thee ; grant I beseech thee , that the frequencie of my prayer may be somewhat proportionable to those continual needs I have of thy mercie : Lord , I confess , it is the greatest honour and greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . My Soul , O Lord , is possest with a spirit of infirmitie , it is bowed together , and can in no wise lift up it self to thee . O be thou pleased to cure this sad , this miserable disease , to inspirit and enliven this earthly drossie heart , that it may freely mount towards thee , that I may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence some way answerable to that awful Majestie I come before , with an importunitie and earnestness answerable to those pressing wants I have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that I may no more incur the guilt of drawing near to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that I may receive , seek that I may find , knock that it may be opened unto me : that from praying to thee here , I may be translated to the praising thee eternally in thy glorie , through the merits and intercession of Jesus Christ . For Humility . O Thou High and Loftie one , that inhabitest Eternitie , yet art pleased to dwell with the humble spirit , pour into my heart I beseech thee , that excellent grace of Humilitie , which may utterly work out all those vain conceits I have of my self ; Lord convince me powerfully of my own wretchedness , make me to see that I am miserable , and poor , and blind , and naked , and not only dust , but sin , that so in all thy dispensations towards me , I may lay my hand upon my mouth , and heartily acknowledge that I am less then the least of thy mercies , and greater then the greatest of thy judgments . And O Lord , grant me not only to walk humbly with my God , but even with men also , that I may not only submit my self to thy rebukes , but even to those of my fellow Christians , and with meekness receive and obey their admonitions . And make me so to behave my self towards all , that I never do any thing through strife or vain glorie ; and to that end grant , that in lowliness of mind I may esteem everie other man better then my self , and be willing that others should esteem them so also ; that I never nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , I may seek that praise which cometh from thee only . That so instead of those mean servile Arts I have used to recommend me to the esteem of men , I may now imploy all my industrie and care to approve my self to thee , who resistest the proud , and givest grace to the humble grant this , O Lord , for his sake , who humbled himself unto the death of the Cross , Jesus Christ . For the Fear of God . O Glorious Majestie , who only art high , and to be feared , possess my soul with a Holy awe and reverence of thee , that I may give thee the honour due unto thy Name , and may bear such a respect to all things which relate to thee , that I may never prophane any holy thing , or sacrilegiously invade what thou hast set a part to thy self . And , O Lord , since thou art a God that wilt not clear the guiltie , let the dread of thy justice make me tremble to provoke thee in any thing ; O let me not so misplace my fear , as to be afraid of a man that shall die , and of the son of man , who shall be made as grass , and forget the Lord my Maker ; but replenish my soul with that fear of the Lord , which is the beginning of wisdome , which may be as a bridle to all my brutish appetites , and keep me in a constant conformitie to thy Holy will . Hear me , O Lord , I beseech thee , and put this fear in my heart , that I may not depart from thee , but may with fear and trembling work out my own salvation , through Jesus Christ . For Trust on God . O Almightie Lord , who never failest them that trust on thee , give me grace , I beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , O Lord in perfect peace , whose mind is staid on thee , O let me alwayes rest on this firm Pillar , and never exchange it for the broken reeds of worldly succours , suffer not my heart to be overcharged with the cares of this life , taking thought what I shall eat , or drink , or wherewithal I shall be clothed , but grant , that having by honest labour and industrie done my part , I may chearfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy Testimonies and think upon thy Commandments to do them . That seeking first thy Kingdome and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdome knows best for me ; grant this O Lord , for Jesus Christ his sake . For Thankfulness . O most Gracious and bountiful Lord , who fillest all things living with good , and expectest no other return , but praise & thanksgiving ; let me O Lord , never defraud thee of that so easie tribute , but let my heart be ever filled with the sence , and my mouth with the acknowledgement of thy mercies . It is a joyfull and a pleasant thing to be thankfull , O suffer me not I beseech the , to lose my part in that Divine pleasure , but grant that as I dayly receive blessings from thee , so I may daily from an affectionate and devout heart offer up thanks to thee , and grant that not only my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in Holiness and Righteousness before thee all the days of my life , through Jesus Christ my Lord and blessed Saviour . For Contrition . O Holy Lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall I approach thee , who have so many provoking sins to inflame thy wrath , and so little sincere repentance to incline thy mercy ! O be thou pleased to soften and melt this hard obdurate heart of mine , that I may heartily bewail the iniquities of my life ; strike this rock , O Lord , that the waters may flow out , even floods of tears , to wash my polluted conscience ; my drowzy Soul hath too long slept securely in sin , Lord awake it though it be with thunder , & let me rather feel thy terrors then not feel my sin . Thou sentest thy blessed Son to heal the broken hearted , but Lord , what will that avail me if my heart be whole . O break it that it may be capable of his healing virtue ; and grant , I beseech thee , that having once tasted the bitterness of sin , I may fly from it , as from the face of a Serpent , and bring forth fruits of repentance in amendment of life , to the praise and glory of thy grace in Jesus Christ our blessed Redeemer . For Meekness . O Blessed Jesu , who wast led as a sheep to the slaughter , let , I beseech thee , that admirable example of Meekness quench in me all sparks of anger and revenge , and work in me such a gentleness and calmness of Spirit as no provocations may ever be able to disturb . Lord grant I may be so far from offering the least injury , that I may never return the greatest any otherwise then with prayers and kindness , that I who have so many talents to be forgiven by thee , may never exact pence of my bretheren , but that putting on bowels of mercie , meekness long-suffering , thy peace may rule in my heart , & make it an acceptable habitation to thee , who art the Prince of peace , to whom with the Father & holy Spirit be all honour and glory for ever . For Chastity . O Holy and Immaculate Jesus , whole first descent was into the Virgins womb , and who dost still love to inhabit only in pure and virgin-hearts , I beseech thee send thy Spirit of purity to cleanse me from all filthiness both of flesh and spirit ; my body , O Lord , is the Temple of the Holy Ghost , O let me never pollute that Temple with any uncleanness . And because out of the heart proceed the things that defile the man , Lord grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , I beseech thee , to keep both body and soul pure and undefiled , that so I may glorifie thee here both in body & spirit , & be glorified in both with thee hereafter . For Temperance . O Gracious Lord , who hast in thy bountie to mankind afforded us the use of thy good creatures for our corporal refreshment , grant that I may always use this liberty with thankfulness and moderation ; O let me never be so enslaved to that bruitish pleasure of taste , that my Table become a snare to me , but give me , I beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink only for those ends , and according to those measures which thou hast assigned me for health and not for luxury . And Lord grant that my pursuits may be not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness I may be filled with thy grace here , and thy glory hereafter , through Jesus Christ . For Contentedness . O Merciful God , thy wisdom is infinite to choose , & thy love forward to dispence good things to us ; O let me alwaies fully and intirely resign my self to thy disposals , have no desires of mine own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate I am , I may be therein content . Lord grant I may never look with murmuring on my own condition , nor with envie on other mens . And to that end , I beseech thee , purge my heart of all covetous affections ; O let me never yield up any corner of my soul to Mammon , but give me such a contempt of these fading riches , that whether they increase or decrease I may never set my heart upon them , but that all my care may be to be rich towards God , to lay up my treasure in heaven , that I may so set my affections on things above , that when Christ who is my life shall appear , I may also appear with him in glory . Grant this , O Lord , for the mercies of the same Jesus Christ . For Diligence . O Lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine by giveing my self up to sloth and idleness ; but grant I may so imploy my time and all other talents thou hast intrusted me with , that I may not fall under the sentence of the slothful and wicked servant ; Lord , if it be thy wil , make me some way useful to others , that I may not live an unprofitable part of mankind ; but however , O Lord , ▪ let me not be useless to my self , but grant I may give all diligence to make my calling and election sure : My soul is beset with many and vigilant adversaries , O let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that I enter not into temptation , enduring hardness as a good souldier of Jesus Christ , till at the last from this state of warfare thou translate me to the state of triumph and bliss in thy Kingdome , through Jesus Christ . For Justice . O Thou King of righteousness , who hast commanded us to keep judgement and do Justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . O make me ever abhor to use my power to oppress , or my skil to deceive my brother , and grant I may most strictly observe that sacred rule of doing as I would be done to , that I may not dishonour my Christian profession by an unjust or fraudulent life , but in simplicitie and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness before great revenues without right . Lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that I may never break the bond of any of those relations that thou hast placed me in , but may so behave my self towards all , that none may have an evil thing to say of me , that so , if it be possible , I may have peace with all men , or however I may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through Jesus Christ our Lord . For Charity . O Mercifull Lord , who hast made of one blood , and redeemed by one ransome all Nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an universall charitie towards all men . Give me , O thou father of compassions , such a tenderness and meltingness of heart , that I may be deeply affected with all the miseries and calamities outward or inward of my bretheren , and diligently imploy all my abilities for their succour & relief . O let not an unchristian self-love possess my heart , but drive out that accursed spirit , and let thy Spirit or love enter and dwell there , and make me seek not to please my self , but my neighbour for his good to edification , even as Christ pleased not himself . Lord , make me a faithful steward of all those talents thou hast committed to me for the benefit of others , that so when thou shalt cal me to give an account of my stewardship , I may do it with joy and not with grief . Grant this mercifull Lord , I beseech thee for Jesus Christ his sake . For perseverance . O Eternall and unchangeable Lord God , who art the same yesterdaie and to daie and for ever . Be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wreched creature , who am light and unconstant , turned about with every blast ; my understanding is very deceivable , O establish it in thy truth , keep it from the snares of seducing spirits , that I may not be led away with the errour of the wicked and fall from my own stedfastness : my will also , O Lord is irresolute and wavering , and doth not cleave stedfastly unto God , my goodness is but as the morning cloud , and as the early due it passeth away . O strengthen and confirm me , and whatever good work thou hast wrought in me , be pleased to accomplish and perform it until the day of Christ . Lord thou seest my weakness , and thou knowest the number and strength of those temptations I have to struggle with , O leave me not to my self , but cover thou my head in the day of battel , and in all spiritual combates make me more then conquerour through him that loved me . O let no terrours or flatteries either of the world or my own flesh ever draw me from my obedience to thee , but grant that I may continue stedfast , unmoveable , alwayes abounding in the work of the Lord ; and by patient continuing in well doing , seek and at last obtain glorie , and honour , and immortalitie , and eternal life , through Jesus Christ our Lord . A Brief Paraphrase of the LORDS PRAYER To be used as a Prayer . [ Our Father which art in Heaven . ] O Lord , who dwellest in the highest heavens , thou art the Author of our being , thou hast also begotten us again unto a lively hope , and carriest towards us the tenderness & bowels of a compassionate father . O make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may alwaies have our conversation in heaven , from whence we look for our Saviour the Lord Jesus Christ . [ 1. Hallowed be thy Name ] STrike such an awe into our hearts , that we may humbly reverence thee in thy Name , which is great , wonderful and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence to thy great Majestie . Let all the people praise thee , O God , let all the people praise thee . [ 2. Thy Kingdom come . ] EStablish thy Throne and rule for ever in our souls , & by the power of thy grace subdue al those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not thou should'st reign over them , O let them be brought forth and slain before thee , and make us such faithful subjects of this thy Kingdom of Grace , that we may be capable of the Kingdom of Glory , and then Lord Jesus come quickly . [ 3. Thy will be done in earth , &c. ] ENABLE us by thy grace chearfully to suffer thy will in all thy inflictions , and readily perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed Angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy Kingdom to God , and to the Lamb for ever . [ 4. Give us this day our , &c. ] GIVE us that continuall supply of thy grace , which may sustain and nourish our souls unto eternal life . And be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy Kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ 5. Forgive us our Trespasses , &c. ] HEal our souls , O Lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; And grant O Lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon Christs command , as we desire to be forgiven , for his merits and intercession . [ 6. Lead us not into Tempt . &c. ] O LORD , we have no strength against those multitudes of temptations that daily assault us , only our eyes are upon thee , O be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape , that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood , striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ For thine is the Kingdome , &c. ] HEAR us and graciously answer our petitions , for thou art the great King over all the earth , whose Power is infinite , and art able to do for us above all that we can ask or think , and to whom belongeth the Glory of all that good thou workest in us or for us . Therefore blessing , honour , glory , and power be unto him that sitteth upon the throne , to our God for ever , and ever , Amen . Pious EJACULATIONS taken out of the Book of PSALMS . For Pardon of Sin . HAVE mercy on me , O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . Turn thy face from my sins , and put out all my misdeeds . My misdeeds prevail against me , O be thou merciful unto my sins . Enter not into judgement with thy servant , for in thy sight shall no man living be justified . For thy names sake , O Lord , be merciful unto my sin , for it is great . Turn thee , O Lord , and deliver my soul , O save me for thy mercies sake . For Grace . TEACH me to do the thing that pleaseth thee , for thou art my God . Teach me thy way , O Lord , and I will walk in thy truth , O knit my heart to thee , that I may fear thy name . Make me a clean heart , O God , and renew a right spirit within me . O let my heart be sound in thy statutes , that I be not ashamed . Incline my heart unto thy Testimonies , and not to covetousness . Turn away mine eyes , lest they behold vanity , and quicken thou me in thy way . I am a stranger upon earth , O hide not thy Commandements from me , Lord teach me to number my dayes , that I may apply my heart unto wisdome , For the Light of Gods Countenance . LORD , why abhorrest thou my soul , and hidest thy face from me ? O hide not thou thy face from me , nor cast thy servant away in displeasure . Thy loving kindness is better then life it self ▪ Lord lift thou up the light of thy countenance upon me . Comfort the Soul of thy servant , for unto thee , O Lord , do I lift up my soul . Thanksgiving I WILL always give thanks unto the Lord , his praise shall ever be in my mouth . Thou art my God , and I will thank thee , thou art my God and I will praise thee . I will sing unto the Lord , as long as I live , I will praise my God whilst I have my being . Praised be God which hath not cast out my prayer , nor turned his mercy from me . Blessed be the Lord God , even the God of Israel , which only doth wondrous things . And blessed be the Name of his Majestie for ever , and all the earth shall be filled with his Majestie , Amen , Amen . For Deliverance from Trouble . BE merciful unto me , O Lord , be merciful unto me , for my Soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be over-past . Deliver me , O Lord , from mine enemies , for I flie unto thee to hide me . O keep my Soul , and deliver me , let me not be confounded , for I have put my trust in thee . Mine eyes are ever looking unto the Lord , for he shall pluck my feet out of the net . Turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrows of my heart are enlarged , O bring thou me out of my troubles . For the Church . OBE favourable and gracious unto Sion , build thou the walls of Jerusalem . O God , wherefore art thou absent from us so long ? Why is thy wrath so hot against the sheep of thy pasture ? O think upon thy Congregation , whom thou hast purchased and Redeemed of old . Look upon the Tribe of thine Inheritance , and Mount Sion where thou hast dwelt . It is time for thee , Lord , to say to thy hand , for they have destroyed thy Law . Arise , O God , and mantain thine own cause . Deliver Israel , O God , out of all his troubles . Brief Heads of Self-Examination , especially before the Sacrament , Collected out of the foregoing Treatise , concerning the breaches of our Duty . To GOD . FAITH . NOt BELIEVING there is a God . Not believing his Word . Not believing it practically , so as to live according to our belief . HOPE . DEspairing of Gods Mercy , so as to neglect duty . Presuming groundlesly on it , whilst we go on in wilful sin . LOVE . NOt Loving God for his own excellencies . Not Loving him for his Goodness to us . Not labouring to please him . Not desiring to draw near to him in his Ordinances . Not longing to enjoy him in Heaven . FEAR . NOt Fearing God so as to keep from offending him . Fearing man above him by committing sin , to shun some outward suffering . TRUST . NOt Trusting on God in dangers and distresses . Using unlawful means to bring us out of them . Not depending on God for supply of our Wants . Immoderate Care for outward things . Neglecting to labour , and expecting God should sup 〈…〉 our idleness . Not looking up to God for a blessing on our honest endeavours . HUMILITY . NOt having a high esteem of God . Not submitting obediently to act his Will . Not patiently suffering it , but murmuring at his Corrections . Not a●ending by them . Not being Thankful to him . Not acknowleding his Wisdome in choosing for us , but having eager and impatient desires of our own . HONOUR . NOt Honouring God by a reverend usage of the things that Relate to him . Behaving our selves irreverently in his House . Robbing God , by taking things that are consecrated to him . Profaning Holy times , the Lords Day , and the Feasts and Fasts of the Church . Neglecting to read the Holy Scriptures , not marking when we do read . Being careless to get knowledge of our duty , chusing rather to continue ignorant , then put our selves to the pains or charge of learning . Placing Religion in hearing of Sermons , without Practice Breaking our Vow made at Baptisme . By resorting to Witches , and Conjurers ; i. e. to the Devil . By loving the Pomps and Vanities of the World , and following its sinful customes . By fulfilling the Lusts of the flesh . Profaning the Lords Supper . By coming to it ignorantly , without Examination , contrition , and purposes of New Life . By behaving our selves irreverently at it , without Devotion , and spiritual Affection . By neglecting to keep the Promises made at it Profaning Gods Name , by blasphemous thoughts , or Discourse . Giving others occasion to Blaspheme him , by our vile wicked li●es . Taking unlawful OATHS . Perjury . Swearing in ordinary Communication . WORSHIP . NOt Worshipping God . Omitting Prayers , publick or private , and being glad of a pretence to do so . Asking unlawful thigs , or to unlawful ends . Not purifying our Hearts from sin before we pray . Not praying with Faith and Humility . Coldness and deadness in Prayer . Wandring thoughts in it . Irreverent gestures of body in prayer . REPENTANCE . NEglecting the duty of Repentance . Not calling our selves to Dayly account for our sins . Not assigning any set or Solemn times , for Humiliation ; and Confession , or too seldome . Not deeply considering our sins , to beget Contrition . Not acting Revenges on our selves , by Fasting , and other acts of Mortification . IDOLATRY . OUtward Idolatry in Worshipping of creatures . Inward Idolatry , in placing our love , and other affections more on creatures , then the Creator . To our SELVES . HUMILITY . BEing puft up with high conceits of our selves . In respect of natural parts , as beauty , wit , &c. Of worldly riches and honours . Of Grace . Greedily seeking the praise of men . Directing christian Actions , as Prayer , Alms , &c. to that end . Committing sins to avoid Reproach from wicked men . MEEKNES . DIsturbing our minds with Anger and peevishness . CONSIDERATION . NOt carefully Examining wh●t our estate towards God is . Not trying our selves by the true Rule , i. e. our obedience to Gods Commands . Not weighing the Lawfulness of our Actions before we venture on them . Not examining our past actions to Repent of the ill , to give God the glory of the good . CONTENTEDNES . UNcontentedness in our estates . Greedy desires after Honour and Riches . Seeking to gain them by sinful means . Envying the condition of other men . DILIGENCE , WATCHFULNES . BEing Negligent in observing & resisting Temptations . Not improving Gods gifts , outward or inward , to his Honour . Abusing our Natural Parts , as Wit , Memory , &c. to sin . Neglecting or Resisting the motions of Gods Spirit . CHASTITY . UNcleanness , adultery , fornication , unnatural lusts , &c. Uncleanness of the Eye and Hand . Filthy and obscene Talking . Impure Fancies and Desires . Heightning of Lust by pampering the body . Not labouring to subdue it by Fasting or other Severities TEMPERANCE . EAting too much Making pleasure , not Health the end of Eating . Being too curious or costly in Meats . Drunkenness . Drinking more then is useful to our bodies though not to drunkenness . Wasting the Time or Estate in good Fellowship . Abusing our strength of brain to the making others Drunk . Immoderate Sleeping . Idleness and Negligence in our Callings . Using unlawful Recreations . Being too vehement upon Lawful ones . Spending too much time at them . Being drawn by them to Anger or Covetousness . Being proud of Apparel . Striving to go beyond our rank . Bestowing too much time , care or cost about it . Abstaining from such Excesses not out of conscience but covetousness . Pinching our bodies to fill our purses . To our NEIGHBOUR . NEGATIVE JUSTICE . BEing Injurious to our Neighbour . Delighting causlesly to grieve his mind . Ensnaring his soul in sin , by Command , Counsel , Enticement or Example . Affrighting him from godliness by our Scoffing at it . Not seeking to bring those to Repentance whom we have led into sin . MURDER . MVrder , open or secret . Drawing men to Intemperance or other vices , which may bring diseases or death . Stirring men up to Quarrelling and Fighting . Maiming or hurting the body of our Neighbour . Fierceness and Rage against him . ADULTERY . COveting our Neighbours wife . Actually defiling her . MALICE . SPoiling the goods of others upon spight and malice . COVETOUSNES . COveting to gain them to our selves . OPPRESSION . OPpression by violence and force or colour of Law . THEFT . NOt paying what we Borrow . Not Paying what we have voluntarily promised . Keeping back the Wages of the Servant and hireling . DECEIT . UNfaithfulness in Trusts , whether to the Living or Dead . Using arts of Deceit in Buying and Selling . Exacting upon the necessities of our Neighbours . FALSE-WITNES . BLasting the credit of our neighbour . By false Witness . By Railing . By Whispering . Incouraging others in their Slanders . Being forward to believe ill reports of our neighbour . Causeless suspicions . Rash judging of him . Despising him for his Infirmities . Inviting others to do so by scoffing and Deriding him . Bearing any Malice in the heart . Secret wishing of death or hurt to our neighbour . Rejoycing when any Evil befalls him . Neglecting to make what Satisfaction we can for any sort of injury done to our neighbour . POSITIVE JUSTICE . HUMILITY . LYING . CHurlish and proud behaviour to Others . Froward and peevish Conversation . Bitter and Reproachful language . Cursing . Not paying the Respect due to the qualities or gifts of others . Proudly overlooking them . Seeking to lessen others Esteem of them . Not imploying our Abilities , whether of minde or Estate , in administring to those whose Wants require it . GRATITUDE . UNthankfulness to our Benefactors . Especially those that admonish us . Not amending upon their Reproof . Being angry at them for it . Not reverencing our Civil Parent , the lawful Magistrate . Judging and speaking evil of him . G●●dging his just Tributes . Sowing sedition among the people . Re●●●ing to Obey his lawful Commands . Rising up against him , or taking part with them that do . Despising our Spiritual Fathers . Not loving them for their works sake . Not obeying those commands of God they deliver to us . Seeking to withhold from them their just maintenance . Forsaking our lawful Pastors to follow factious teachers . PARENTS . STubborn and irreverent behaviour to our natural Parents . Despising and publishing their infirmities . Not loving them , nor endeavouring to bring them comfort . Contemning their Counsels . Murmuring at their Government . Coveting their Estates , though by their death . Not ministring to them in their Wants of all sorts . Neglecting to Pray for Gods Blessing on these several sorts of Parents . Want of natural affection to children . Mothers re●osing to Nurse them without a just impedlment . Not bringing them timely to Baptisme . Not early instructing them in the ways of God . Suffering them for want of timely correction to get Customes of sin . Se●●ing them Evil Examples . Discouraging them by harsh and cruel usage . Not providing for their subsistence according to our ability . Consuming their Portions in our own riot . Reserving all till our death , and letting them want in the mean time . Not seeking to entail a blessing on them by our Christian lives . Not heartily praying for them . Want of affection to our Natural brethren . Envyings and heart-burnings towards them . DUTY to BRETHREN . NOt loving our spiritual brethren , i. e. our fellow Christians . Having no fellow-feeling of their sufferings . Causelesly forsaking their Communion in Holy Duties . Not taking deeply to heart the Desolations of the Church MARRIAGE . MArrying within the degrees forbidden . Marrying for undue ends , as Covetousnes , Lust , &c. Unkind , froward , and unquiet behaviour towards the Husband or Wife . Unfaithfulness to the Bed Not bearing with the infirmities of each other . Not endeavouring to advance one anothers good , spiritual , or temporal . The Wife resisting the lawful command of her Husband . Her striving for Rule and dominion over him . Not praying for each other . FRIENDSHIP . UNfaithfulness to a Friend . Betraying his secrets . Denying him assistence in his needs . Neglecting lovingly to admonish him . Flattering him in his faults . Forsaking his friendship upon slight or no cause . Making leagues in sin instead of vertuous friendship . SERVANTS . SErvants disobeying the lawful cōmands of their Masters . Purloining their goods . Carelesly wasting them . Murmuring at their rebukes . Idleness . Eye-service . MASTERS . MAsters using servants tyrannically and cruelly . Being too remiss , and suffering them to neglect their duty . Having no care of their Souls . Not providing them means of instruction in Religion . Not admonishing them when they commit Sins . Not allowing them time and opportunity for prayer , and the Worship of God . CHARITY . WAnt of bowels and Charity to our neighbours . Not heartily desiring their good spiritual or temporal . Not Loving and Forgiving Enemies . Taking actual Revenges upon them . Falseness : professing kindness and acting none . Not labouring to do all the good we can to the soul of our neighbour . Not assisting him to our power in his Bodily distresses . Not defending his good Name when we know him slander'd . Denying him any neighbourly office to preserve or advance his estate . Not defending him from oppression , when we have power . Not relieving him in his poverty . Not giving liberally , or chearfully . GOING to LAW . NOt loving PEACE . Going to Law upon slight occasions . Bearing inward Enmity to those we sue . Not labouring to make peace among others . THE use of this Catalogue of Sins is this : Upon dayes of Humiliation , especially before the Sacrament , read them consideringly over , and at every particular ask thine own heart , Am I guilty of this ? And whatsoever by such Examination thou findest thy self faulty in , Confess particularly , and humbly to God , with all the heightning circumstances , which may any way increase their guilt , and make serious Resolutions against every such Sin for the future ; after which thou mayest use this Form following . O LORD , I am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is grown up even unto Heaven . I have wrought all these great provocations , and that in the most provoking manner ; they have not been only single but repeated acts of sin : for , O Lord , of all this black Catalogue which I have now brought forth before thee , how few are there which I have not often committed , nay , which are not become even habitual and customarie to me ? And to this frequencie , I have added both a greediness , and obstinacie in sinning , turning into my course as the Horse rusheth into the battel , doing evil with both hands , earnestly , yea , hating to be reformed , and casting thy words behinde me , quenching thy spirit within me , which testified against me , to turn me from my evil wayes , and frustrating all those outward means whether of judgement or mercie , which thou hast used to draw me to thy self . Nay , O Lord , even my repentances may be numbered amongst my greatest sins , they have sometimes been feigned and hypocritical , alwayes so slight and ineffectual , that they have brought forth no fruit in amendment of life , but I have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vows , to all my former guilts . Thus , O Lord , I am become out of measure sinful , and since I have thus chosen death , I am most worthy to take part in it , even in the second death , the lake of fire and brimstone . This , this , O Lord , is in justice to be the portion of my cup , to me belongs nothing but shame and confusion of face eternally . But to thee , O Lord God , belongeth mercie and forgiveness : though I have rebelled against thee , O remember not my sins and offences , but according to thy mercie think thou upon me O Lord for thy goodness . Thou sentest thy Son to seek and to save that which was lost , behold , O Lord , I have gone astraie like a sheep that is lost , O seek thy servant , and bring me back to the Shepherd and Bishop of my soul ; let thy spirit work in me a heartie sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . And then be thou pleased to look on me , to take away all iniquitie , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well ; wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , O Lord , that I may from this hour bid a final adieu to all ungodliness and worldly lusts , that I may never once more cast a look toward Sodom , or long after the fleshpots of Egypt , but consecrate my self intirely to thee , to serve thee in Righteousness and true Holiness , reckoning my self to be dead indeed unto sin , but alive unto God , through Jesus Christ our Lord and blessed Saviour . This Penitential Psalm may also fitly be used . PSALM 51. HAVE mercy upon me O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . For I acknowledge my faults , and my sin is ever before me . Against thee only have I sinned , and done this evil in thy sight , that thou mightest be justified in thy saying , and clear when thou art judged . Behold I was shapen in wickedness , and in sin hath my mother conceived me . But lo , thou requirest truth in the inward parts , and shalt make me to understand wisdome secretly . Thou shalt purge me with Hysop , and I shall be clean , thou shalt wash me , and I shall be whiter then snow . Thou shalt make me hear of joy and gladness ▪ that the bones which thou hast broken may rejoyce . Turn thy face from my sins , and put out all my misdeeds . Make me a clean heart , O God , and renew a right Spirit within me . Cast me not away from thy presence , and take not thy holy Spirit from me . O give me the comfort of thy help again , and stablish me with thy free Spirit . Then shall I teach thy wayes unto the wicked , and sinners shall be converted unto thee . Deliver me from blood-guiltiness , O God , thou that art the God of my health , and my tongue shall sing of thy righteousness . Thou shalt open my lips , O Lord , and my mouth shall shew thy praise . For thou desirest no sacrifice , else would I give it thee , but thou delightest not in burnt offering . The sacrifice of God is a troubled spirit , a broken and contrite heart , O God , shalt thou not despise . O be favourable and gracious unto Sion , build thou the walls of Jerusalem . Then shalt thou be pleased with the Sacrifice of righteousness , with the burnt offerings and oblations , then shall they offer young bullocks upon thine altar . Glorie be to the Father , and to the Son and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end . Amen . PRAYERS BEFORE the Receiving of the Blessed SACRAMENT . O Most merciful God , who hast in thy great goodness prepared this spiritual feast for sick and famished souls , make my desires and gaspings after it , answerable to my needs of it . I have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supplie out of this treasurie : But , O Lord , how shall such a wretch as I dare to approach this holy Table ? I am a dog , how shall I presume to take the childrens bread ? Or how shall this spiritual Manna , this food of Angels be given to one who hath chosen to feed on husks with swine , nay to one who hath alreadie so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? O Lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away ; for where , O Lord , shall my polluted soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? Hither therefore I come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : This is , O Lord , the blood of the New Testament , grant me so to receive it , that it may be to me for remission of sins . And though I have so often and so wretchedly broken my part of that Covenant , whereof this Sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and my iniquities no more ; and not only so , but to put thy laws into my heart , and to write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that I may never again provoke thee ; Lord , grant that in these holy mysteries I may not only commemorate , but effectually receive my blessed Saviour , and all the benefits of his Passion : and to that end give me such a preparation of soul as may qualifie me for it , give me a deep sense of my sins and unworthiness , that being wearie and heavie laden , I may be capable of his refreshings , and by being suppled in my own tears , I may be the fitter to be washed in his blood ; raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that I may with spiritual affection approach this spiritual feast ; and let , O Lord , that infinite love of Christ in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement , that no waters may quench , no floods drown it , such as may burn up all my drosse , not leave one unmortified lust in my soul , and such as may also extend it self to all whom thou hast given me command and example to love , even enemies as well as friends . Finally , O Lord , I beseech thee to cloath me in the wedding garment , and make me though of my self a most unworthie , yet by thy mercie an acceptable guest at this holy Table , that I may not eat and drink my own condemnation , but may have my pardon sealed , my weakness repaired , my corruptions subdued , and my soul so inseparably united to thee , that no temptations may ever be able to dissolve the union , but that being begun here in grace , it may be consummated in glorie . Grant this , O Lord , for thy dear Sons sake , Jesus Christ . Another . O Blessed Jesus , who once offeredst up thy self for me upon the Cross , and now offerest thy self to me in the Sacrament , let not I beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . O Lord , I have abundant need of thee , but am so clogg'd with guilt , so holden with the cords of my sins , that I am not able to move towards thee ; O loose me from this band , wherewith Satan and my own lusts have bound me , and draw me that I may run after thee ; Lord , thou seest daily how eagerly I pursue : he paths that lead to death , but when thou invitest me to life and glorie , I turn my back and forsake my own mercie . How often hath this feast been prepared , and I have with frivolous excuses absented my self , or if I have come , it hath been rather to defie then to adore thee ? I have brought such troops of thy professed enemies , unrepented sins along with me , as if I came not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : And now of what punishment shall I be thought worthy , who have thus trampled under foot the Son of God , and counted the blood of the Covenant an unholy thing ! Yet O merciful Jesu , this blood is my only refuge , O let this make my atonement or I perish eternally : Wherefore didst thou shed it , but to save sinners ? Neither can the merit of it be overwhelmed either by the greatness or number of sins . I am a sinner , a great one , O let me finde its saving efficacie . Be merciful unto me , O God , be merciful to me for my soul trusteth in thee , and in the clefts of thy wounds shall be my refuge until thy Fathers indignation be over-past . O thou who hast as my high Priest , sacrificed for me , interceed for me also , and plead thy meritorious sufferings on my behalf , and suffer not , O my Redeemer , the price of thy blood to be utterly lost : And grant , O Lord , that as the sins I have to be forgiven are many , so I may love much . Lord , thou seest what faint , what cold affections I have towards thee , O warm and enliven them : and as in this Sacrament that transcendent love of thine in dying for me is shed forth , so I beseech thee let it convey such grace into me as may enable me to make some returns of love : O let this divine fire descend from Heaven into my soul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any cursed thing be sheltered in my heart , that I may never again defile that place , which thou hast chosen for thy Temple . Thou diedst , O dear Jesu , to redeem me from all iniquitie , O let me not again sell my self to work wickedness , but grant that I may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace and strength from thee , as may enable me faithfully to perform them : Lord , there are many old habituated diseases my soul groans under . [ Here mention thy most prevailing corruptions . ] And though I lie never so long at the Pool of Bethesda , come never so often to thy Table , yet unless thou be pleased to put forth thy healing virtue , they will still remain uncured . O thou blessed Physician of souls , heal me , and grant I may now so touch thee that every one of these loathsome issues may immediately staneh , that thess sicknesses may not be unto death , but unto the glorie of thy mercie in Pardoning , to the glorie of thy grace in Purifying so polluted a wretch . O Christ hear me , and grant I may now approach thee with such humilitie and contrition , love & devotion , that thou mayest vouchsafe to come unto me , & abide with me ; communicating to me thy self , and all the merits of thy Passion . And then , O Lord , let no accusations of Satan or my own conscience amaze or distract me , but having peace with thee , let me also have peace in my self , that this Wine may make glad , this Bread of life may strengthen my heart , and enable me chearfully to run the way of thy Commandments . Grant this merciful Saviour for thine own bowels and compassions sake . EJACVLATIONS to be used at the LORDS TABLE . LORD , I am not worthy that thou shouldest come under my roof . I have sinned : What shall I do unto thee , O thou preserver of men ? [ Here recollect some of thy greatest sins . ] If thou , Lord , shouldst be extream to mark what is done amiss , O Lord , who may abide it ? But with the Lord there is mercie , and with him is plenteous Redemption . Behold , O Lord , thy beloved Son in whom thou art well pleased . Hearken to the crie of his blood which speaketh better things then that of Abel . By his Agonie and bloodie Sweat , by his Cross and Passion , good Lord deliver me . O Lamb of God which takest away the sins of the world , grant me thy Peace . O Lamb of God which takest away the sins of the world , have mercy upon me . Immediately before Receiving . THou hast said that he that eateth thy flesh and drinketh thy blood hath eternal life . Behold the servant of the Lord , be it unto me according to thy word . At the receiving of the Bread . By thy Crucified bodie deliver me from this body of death . At the receiving of the Cup . O Let this blood of thine purge my conscience from dead works to serve the living God . Lord , if thou wilt thou canst make me clean . O touch me , and say , I will , be thou clean . After Receiving . WHat shal I render unto the Lord for all the benefits he hath done unto me ? I will take the Cup of Salvation , and call upon the name of the Lord . Worthy is the Lamb that was slain to receive power , and riches , and wisdome , and strength , and honour , and glorie , and blessing . Therefore blessing , honour , glorie and power be to him that sicteth upon the Throne , and to the Lamb for ever and ever . Amen . I have sworn , and am stedfastly purposed to keep thy righteous judgements , O hold thou up my goings in thy paths , that my footsteps slip not . A Thanksgiving after the Receiving of the Sacrament . O Thou fountain of all goodness , from whom everie good and perfect gift cometh , and to whom all honour and glorie should be returned , I desire with all the most fervent and inflamed affections of a grateful heart , to bless and praise thee for those inestimable mercies thou hast vouchsafed me : Lord , what is man that thou shouldst so regard him as to send thy beloved Son to suffer such bitter things for him ? But , Lord , what am I the worst of men , that I should have any part in this attonement , who have so often despised him and his sufferings ? O the height and depth of this mercie of thine , that art pleased to admit me to the renewing of that Covenant with thee which I have so often and so perversly broken ! That I who am not worthy of that dayly bread which sustains the bodie , should be made partaker of this bread of life which nourisheth the soul , and that the God of all puritie should vouchsafe to unite himself to so polluted a wretch ! O my God , suffer me no more , I beseech thee , to turn thy grace into wantonness , to make thy mercie an occasion of securitie , but let this unspeakable love of thine constrain me to obedience , that since my blessed Lord hath died for me , I may no longer live unto my self but to him : O Lord , I know there is no concord between Christ and Belial , therefore since he hath now been pleased to enter my heart , O let me never permit any lust to chance him thence , but let him that hath so dearly bought me still keep possession of me , and let nothing ever take me out of his hand . To this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treacherie of my own heart , which is too willing to yield it self a prey . And where thou seest I am either by nature or custome most weak , there do thou , I beseech thee , magnifie thy power in my preservation . [ Here mention thy most dangerous temptations . ] And Lord let my Saviours sufferings for my sins , and the Vows I have now made against them never depart from my minde , but let the remembrance of the one enable me to perform the other , that I may never make truce with those lusts which nailed his hands , pierced his side , and made his soul heavie to the death . But that having now anew listed my self under his banner , I may fight manfully , and follow the Captain of my Salvation , even through a sea of blood . Lord , lift up my hands that hang down , and my feeble knees , that I faint not in this warfare ; O be thou my strength who am not able of my self to struggle with the slightest temptations . How often have I turned my back in the day of battel ? how many of these Sacramental vows have I violated ? And Lord , I have still the same unconstant deceitful heart to betray me to the breach of this . O thou who art Yea and Amen , in whom there is no shadow of change , communicate to me , I beseech thee , such a stabilitie of mind , that I may no more thus start aside like a broken bow , but that having my heart whole with thee I may continue stedfast in thy Covenant ; that not one good purpose which thy Spirit hath raised in me this day may vanish , as so many have formerly done , but that they may bring forth fruit unto life eternal . Grant this , O merciful father , through the merits and mediation of my Crucified Saviour . A Prayer of Intercession to be used either before or after the receiving of the Sacrament . O MOST gracious Lord , who so tenderly lovedst mankind as to give thy dear Son out of thy Bosome to be a propitiation for the sins of the whole world , grant that the effect of this Redemption may be as universal as the design of it , that it may be to the salvation of all . O let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to repentance . Inlighten all that sit in darkness , all Jews , Turks , Infidels and Hereticks , take from them all blindness , hardness of heart and contempt of thy Word , and so fetch them home , blessed Lord , unto thy fold , that they may be saved among the number of the true Israelites . And for all those upon whom the Name of thy Son is called , grant , O Lord , that their conversations may be such as becometh the Gospel of Christ , that his Name be no longer blasphemed among the Heathens through us . O Blessed Lord , how long shall Christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even Barbarians detest ? O let not our profession and our practise be alwayes at so wide a distance . Let not the Disciples of the holy and Immaculate Jesus be of all others the most profane and impure . Let not the subjects of the Prince of Peace be of all others the most contentious and bloodie ; but make us Christians in deed as well as in name , that we may walk worthy of that Holy vocation wherewith we are called , and may all with one minde and one mouth glorifie thee the Father of our Lord Jesus Christ . Have mercie on this languishing Church , look down from Heaven the habitation of thy holiness and of thy glorie : where is thy zeal and thy strength , the sounding of thy bowels and of thy mercies towards us ? Are they restrained ? Be not wroth very sore , O Lord , neither remember iniquitie for ever ; but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness let thy anger & thy furie be turned away , & cause thy face to shine upon thy Sanctuarie which is desolate , for the Lords sake ; and so separate between us and our sins , that they may no longer separate between us and our God . Save and defend all Christian Kings , Princes & Governours , especially those to whom we owe subjection ; plead thou their cause , O Lord , against those that strive with them , & fight thou against those that fight against them , & so guide & assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead quiet and peaceable life , in all godliness & honestie . Bless them that wait at thine Altar , open thou their lips that their mouth may shew forth thy praise ; O let not the lights of the world be put under bushels , but place them in their Candlesticks , that they may give light to all that are in the house . Let not Jeroboams Priests profane thy Service , but let the seed of Aaron still minister before thee . And O thou Father of mercies , and God of all comfort , succour and relieve all that are in affliction , and deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to die ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all despairing , a sight of thy mercies , and do thou , O Lord , for every one above what they can ask or think . Forgive my enemies , persecuters and flanderers , and turn their hearts . Pour down thy blessings on all my friends , and benefactors , all who have commended themselves to my Prayers . [ Here thou may est name particular persons . ] And grant , O merciful Father , that through this blood of the Cross , we may all be presented pure and unblameable and unreproveable in thy sight ; that so we may be admitted into that place of puritie , where no unclean thing can enter , there to sing eternal praises to Father , Son and Holie Ghost for ever . A Prayer in times of common Persecution . O BLESSED Saviour , who hast made the Cross the badge of thy Disciples , enable me I beseech thee , willingly and chearfully to embrace it ; thou seest , O Lord , I am fallen into dayes , wherein he that departeth from evil maketh himself a Prey , O make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a Prey to men , may by thee be accepted as a Sacrifice to God : Lord preserve me so by thy grace that I never suffer as an evil doer , and then , O Lord , if it be my lot to suffer as a Christian , let me not be ashamed , but rejoyce that I am counted worthy to suffer for thy Name : O thou who for my sake enduredst the cross ; and dispisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancie , but that how long soever thou shalt permit the rod of the wicked to lie on my back , I may never put my hand unto wickedness : Lord thou knowest whereof I am made , thou remembrest that I am but flesh ; and flesh , O Lord , shrinks at the approach of any thing grievous . It is thy Spirit , thy Spirit alone , that can uphold me , O stablish me with thy free Spirit , that I be not wearie and faint in my mind . And by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , O Lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so I may run the race which is set before me , and resist even unto blood , striving against sin : O dear Jesus , hear me , and though Satan desire to have me , that he may winnow me as wheat , yet do thou O blessed Mediator , pray for me that my faith fail not , but that though it be tried with fire , it may be found unto praise and glorie and honour at thy appearing . And , O Lord , I beseech thee grant that I may preserve not only constancie towards God , but charitie also towards men , even those whom thou shalt permit to be the instruments of my sufferings : Lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors ; and do thou , O Lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self , and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the Father , and the Holy Ghost , one God , for ever . A Prayer in time of Affliction . O JUST and holy Lord , who with rebukes dost chasten man for sin , I desire unfeignedly to humble my self under thy mightie hand , which now lies heavie upon me , I heartily acknowledge , O Lord , that all I do , all I can suffer , is but the due reward of my deeds , and therefore in thy severest inflictions I must still say , righteous art thou , O Lord , and upright are thy judgements . But , O Lord , I beseech thee in judgement remember mercie , and though my sins have inforced thee to strike , yet consider my weakness , and let not thy stripes be more heavie , or more lasting then thou seest profitable for my soul ; correct me but with the chastisement of a father , not with the wounds of an enemie , and though thou take not off thy rod , yet take away thine anger : Lord , do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , I beseech thee ; and if yet in thy Fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , I cast my self O Lord , at thy feet , do with me what thou pleasest . Trie me as silver is tried , so thou bring me out purified . And Lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , I may chearfully drink of this cup . And how bitter soever thou shalt please to make it , Lord , let it prove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . That so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glorie , through Jesus Christ . A Thanksgiving for Deliverance . O Blessed Lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil ; I thankfully acknowledge before thee that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . My rebellions , O Lord , deserve to be scourged with Scorpions , and thou hast corrected them only with a gentle and fatherly Rod ; neither hast thou suffered me to lie long under that , but hast given me a timely and a gracious issue out of my late distresses . O Lord , I will be glad and rejoyce in thy mercie , for thou hast considered my trouble , and hast known my soul in adversitie . Thou hast smitten , and thou hast healed me , O let these various methods of thine have their proper effects upon my soul , that I who have felt the smart of thy chastisements may stand in awe and not fin , and that I who have likewise felt the sweet refreshings of thy mercie may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both I may be preserved in a constant , entire obedience to thee all my dayes , through Jesus Christ . Directions for the time of Sickness . WHEN thou findest thy self visited with Sickness thou art immediately to remember that it is God , which with rebukes doth chasten man for sin . And therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose Examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to God , and for the greater security renew thy Repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy and pardon in Christ Jesus , and put on sincere and zealous resolutions of forsaking every evil way for the rest of that time which God shall spare thee . And that thy own heart deceive thee not in this so weighty a business , it will be wisdome to send for some godly Divine , not only to assist thee with his prayers , but with his counsel also . And to that purpose open thy heart so freely to him that he may be able to judge whether thy Repentance be such as may give thee confidence to appear before Gods dreadful Tribunal , and that if it be not , he may help thee what he can towards the making it so . And when thou hast thus provided for thy better part , thy Soul , then consider thy Body also , and as the Wise man saith , Ecclus. 38. 12. Give place to the Physician , for the Lord hath created him : Vse such means as may be most likely to recover thy health , but always remember that the success of them must come from God ; and beware of Asa's sin , who sought to the Physicians , and not to the Lord , 2 Chro. 6. 12. Dispose also betimes of thy temporal affairs , by making thy Will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy Reason as may fit thee for it , or if thou have , it wil be then much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave ; we cannot carry the things of this world with us when we go hence , and it is not fit we should carry the thoughts of them . Therefore let those be early dispatched that they may not disturb thee at last . A Prayer for a sick person . O Merciful and Righteous Lord , the God of health and of sickness , of life and of death , I most unfeignedly acknowledge that my great abuse of those manie dayes of strength and welfare , which thou hast afforded me , hath most justly deserved thy present visitation . I desire , O Lord , humbly to accept of this punishment of mine iniquitie , and to bear the indignation of the Lord , because I have sinned against him . And , O thou merciful Father , who designest not the ruine but the amendment of those whom thou scourgest , I beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my bodie may be a means of health to my soul , make me diligent to search my heart , and do thou O Lord , enable me to discover everie accursed thing , how closely soever concealed there , that by the removal thereof , I may make way for the removal of this punishment . Heal my soul , O Lord , which hath sinned against thee , and then if it be thy blessed will , heal my bodie also , restore the voice of joy and health unto my dwelling , that I may live to praise thee , and to bring forth fruits of repentance . But if in thy wisdome thou hast otherwise disposed , if thou hast determined that this sickness shall be unto death , I beseech thee to fit and prepare me for it , give me that sincere and earnest repentance , to which thou hast promised mercie and pardon ; wean my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joys which are at thy right hand for ever . Lord , lift thou up the light of thy countenance upon me , and in all the pains of my bodie , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to wait till my change come . And grant , O Lord , that when my earthly house of this Tabernacle is dissolved I may have a building of God , an house not made with hands eternal in the heavens . And that for his sake who by his precious blood hath purchased it for me , even Jesus Christ . A Thanks giving for Recovery . O Gracious Lord , the God of the spirits of all flesh , in whose hand my time is , I praise and magnifie thee that thou hast in love to my soul delivered it from the pit of corruption , and restored me to health again ; it is thou alone , O Lord , that hast preserved my life from destruction , thou hast chastened and corrected me , but thou hast not given me over unto death ; O let this life which thou hast thus graciously spared be wholly consecrated to thee . Behold , O Lord , I am by thy mercie made whole , O make me strictly careful to sin no more lest a worse thing come unto me . Lord , let not this reprieve thou hast now given me , make me secure , as thinking that my Lord delayeth his coming , but grant me I beseech thee to make a right use of this long suffering of thine , and so to imploy everie minute of that time thou shalt allow me , that when thou shalt appear I may have confidence and not be ashamed before thee at thy coming . Lord I have found by this approach towards death , how dreadful a thing it is to be taken unprepared . O let it be a perpetual admonition to me to watch for my Masters coming . And when the pleasures of sin shall present themselves to entice me , O make me to remember how bitter they will be at the last . O Lord hear me , and as thou hast in much mercie afforded me time , so grant me also grace to work out my own salvation , to provide oile in my lamp , that when the Bridegroom cometh I may go with him to the marriage . Grant this I beseech thee for thy dear Sons sake . A Prayer at the approach of Death . O Eternal and everliving God , who first breathedst into man the breath of life , and when thou takest away that breath he dies and is turned again to his dust , look with compassion on me thy poor crature who am now drawing near the gates of death , and which is infinitely more terrible , the bar of Judgement . Lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . The sins I know and remember , fill me with horrour ; but there are also multitudes of others , which I either observed not at the time , or have since carelesly forgot , which are all present to thee . Thou settest my misdeeds before thee , and my secret sins in the light of thy countenance ; and to what a mountainous heap must the minutely provocations of so manie years arise ? How shall one so ungodly stand in thy Judgement , or such a sinner in the Congregation of the Righteous ? And to adde yet more to my terrour , my verie repentance I fear will not abide the trial ; my frequent relapses heretofore have sufficiently witnessed the unsinceritie of my past resolutions . And then , O Lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger then of any real change ? And , O Lord , I know thou art not mocked , nor wilt accept of any thing that is not perfectly sincere . O Lord , when I consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . But , O Lord , one deep calleth upon another , the depth of my miserie upon the depth of thy mercie ; Lord , save now or I perish eternally . O thou who willest not that any should perish , but that all should come to repentance , bring me , I beseech thee , though thus late , to a sincere Repentance , such as thou wilt accept , who triest the heart . Create in me , O God , a clean heart , and renew a right spirit within me : Lord , one day is with thee as a thousand years , O let thy mightie spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercie and acceptation . Give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this I may be made capable of that atonement which thy dear Son hath by the more excellent oblation of himself made for all repenting sinners . He is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was o him , O heal me by his stripes , and let the cry of his blood drown the clamour of my sins . I am indeed a childe of wrath , but he is the Son of thy love , for his sake spare me , O Lord , spare thy creature whom he hath redeemed with his most precious blood , and be not angrie with me for ever . In his wounds O Lord , I take Sanctuarie , O let not thy vengeance pursue me to this Citie of refuge : my soul hangeth upon him , O let me not perish with a Jesus , with a Saviour in my arms . But by his Agonie and bloodie sweat , by his Cross and Passion , by all that he did and suffered for sinners , good Lord deliver me ; deliver me , I beseech thee , from the wages of my sins , thy wrath and everlasting damnation , in this time of my tribulation , in the hour of death , and in the day of Judgement . Hear me , O Lord , hear me , and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my greatest need ; Lord , there is but a step between me and death , O let not my sun go down upon thy wrath , but seal my pardon before I go hence and be no more seen . Thy loving kindness is better then the life it self , O let me have that in exchange , and I shall most gladly lay down this mortal life . Lord , thou knowest all my desire , and my groaning is not hid from thee ; deal thou with me , O Lord , according to thy Name , for sweet is thy mercie ; take away the sting of death , the guilt of my sins , and then though I walk through the valley of the shadow of death I will fear no evil ; I will lay me down in peace , and Lord when I awake up , let me be satisfied with thy presence in thy glorie . Grant this merciful God for his sake who is both the Redeemer and Mediatour of sinners , even Jesus Christ . PSALMS . PVT me not to rebuke , O Lord , in thine anger , neither chasten me in thy heavie displeasure . There is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . For my wickednesses have gone over my head , and are a sore burden too heavie for me to bear . My wounds stinck and are corrupt through my foolishness . Therefore is my spirit vexed within me and my heart within me is desolate . My sins have taken such hold upon me that I am not able to look up , yea , they are more in number then the hairs of my head , and my heart hath failed me . But thou , O Lord God , art full of compassion and mercy , long-suffering , plenteous in goodness and truth . Turn thee unto me , and have mercy upon me , for I am desolate and in misery . If thou Lord shouldst be extream to mark what is done amiss , O Lord , who may abide it ? O remember not the sins and offences of my youth , but according to thy mercy think thou upon me for thy goodness . Look upon my adversity and misery , and forgive me all my sin . Hide not thy face from thy servant , for I am in trouble , O haste thee and hear me . Out of the deep do I call unto thee , Lord hear my voice . Turn thee , O Lord , and deliver my Soul , O save me for thy mercies sake . O go not from me , for trouble is hard at hand , and there is none to help . I stretch forth my hands unto thee , my Soul gaspeth unto thee , as a thirsty land . Draw nigh unto my soul and save it , O deliver me , because of my enemies . For my Soul is full of trouble , and my life draweth nigh unto hell . Save me from the Lions mouth , hear me from among the horns of the Vnicorns . O set me up upon a rock that is higher then I , for thou art my hope , and a strong Tower for me against the enemy . Why art thou so heavy , O my soul , and why art thou so disquieted within me ? Put thy trust in God for I will yet give him thanks for the help of his countenance . The Lord shall make good his loving kindness towards me , yea , thy mercy , O Lord , endureth for ever , despise not then the work of thine own hands . O GOD , thou art my God , early will I seek thee . My Soul thirsteth for thee , my flesh also longeth after thee , in a barren and drie land where no water is . Like as the heart desireth the water brooks , so longeth my Soul after thee O God . My Soul is athirst for God , even for the living God , when shall I come to appear before the presence of God ? How amiable are thy dwellings , O Lord of Hosts ! My Soul hath a desire and longing to enter into the Courts of the Lord , my flesh and my heart rejoyce in the living God . O that I had wings like a Dove , for then would I fly away and be at rest . O send out thy light and thy truth , that they may lead me , and bring me unto thy holy Hill , and to thy dwelling . For one day in thy Courts is better then a thousand : I had rather be a door-keeper in the house of my God , then to dwell in the tents of wickedness . I should utterly have fainted , but that I believed verily to see the goodness of the Lord in the land of the living . Thou art my helper and my redeemer , O Lord , make no long tarrying . EJACVLATIONS . O LORD , of whom may I seek for succour but of thee , who for my sins art justly displeased ? Yet O Lord God most Holy , O Lord most Mighty , O Holy and most Merciful Saviour , deliver me not into the bitter pains of eternal death . Thou knowest , Lord , the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me , O Lord most Holy , O God most Mighty , O Holy and Merciful Saviour , thou most worthy Judge eternall , suffer me not at my last hour for any pains of death to fall from thee . Father , I have sinned against heaven and before thee , and am not worthy to be called thy child , yet O Lord , do not thou cast off the bowels and compassions of a Father , but even as a father pitieth his own children , so be thou merciful unto me . Lord , the prince of this world cometh , O let him have nothing in me , but as he accuseth , do thou absolve ; he layes many and grievous things to my charge , which he can too well prove , I have nothing to say for my self , do thou answer for me , O Lord my God . O Lord I am cloathed with filthy garments , and Satan stands at my right hand to resist me , O be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloath me with the righteousness of thy Son . Behold , O God , the Divel is coming towards me , having great wrath , because he knoweth that he hath but a short time , O save and deliver me lest he devour my soul like a Lion , and tear it in pieces while there is none to help . O my God , I know that no unclean thing can enter into thy Kingdom , and I am nothing but pollution , my very righteousness are as filthy rags , O wash me and make me white in the blood of the Lamb , that so I may be fit to stand before thy Throne . Lord , the snares of death compass me round about ▪ O let not the pains of hell also take hold upon me , but though I find trouble and heaviness , yet O Lord I beseech thee deliver my soul . O dear Jesus , who hast bought me with the precious price of thine own blood : challenge now thy purchase , and let not all the malice of Hell pluck me out of thy hand . O blessed high Priest , who art able to save them to the utmost , who come unto God by thee , save me I beseech thee , who have no hope , but on thy merits and intercession , O God I confess I have defaced that Image of thine , thou didst imprint upon my Soul , Yet O thou faithful Creator , have pity on thy creature . O Jesu , I have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , interceed for me also , and suffer not , O my Redeemer , my soul ( the price of thy blood ( to perish . O Spirit of grace , I have by my horrid impieties done despight to thee , yet , O Blessed Comforter , though I have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , I am thy salvation . Mine eyes look unto thee , O Lord , in thee is my trust , O cast not out my soul . O Lord in the have I trusted , let me never be confounded . O Blessed Lord , who scourgest every Son whom thou receivest , let me not be weary of thy correction , but give me such a perfect subjection to thee the Father of Spirits , that this chastisement may be for my profit , that I may thereby be partaker of thy holiness . O thou Captain of my Salvation , who wert made perfect by sufferings , sanctifie to me all the pains of body , all the terrours of mind which thou shalt permit to fall upon me . Lord , my fins have deserved eternal torments , make me chearfully and thankfully to bear my present pains , chasten me as thou pleasest here , that I may not be condemned with the world . Lord , the waters are come in even unto my soul , O Let thy Spirit move upon these waters , and make them like the pool of Bethesda , that they may cure whatsoever spiritual disease thou discernest in me . O Christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that I may also be glorified with thee . O dear Jesus , who humbledst thy self to the death of the Cross for me , let that death of thine sweeten the bitterness of mine . When thou hadst overcome the sharpness of death , thou didst open the Kingdome of heaven to all believers . I believe that thou shalt come to be my Judge . I pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . Make me to be numbred with thy Saints in glory everlasting . Thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live : Lord , I believe , help thou my unbelief . My flesh , and my heart faileth , but God is the strength of my heart , and my portion for ever . I desire to be dissolved , and to be with Christ which is far better : Lord , I groan earnestly desiring to be cloathed upon with that house from heaven . I desire to put off this my tabernacle , O be pleased to receive me into everlasting habitations . Bring my soul out of prison that I may give thanks unto thy name . Lord , I am here to wrestle not only with flesh and blood , but with principalities and powers , and spiritual wickedness , O take me from these tents of Kedar , into the heavenly Jerusalem , where Satan shall be utterly trodden under my feet . I cannot here attend one minute to thy service , without distraction , O take me up to stand before thy Throne , where I shall serve thee day and night . I am here in heaviness through many tribulations , O receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . I am here in a state of banishment and absence from the Lord , O take me where I shall for ever behold thy face , and follow the Lamb whither soever he goeth . I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me a crown of righteousness , O Blessed Jesu , who hast loved me , and washed me from my sins in thine own blood , receive my soul . Into thy hands I commend my Spirit , for thou hast redeemed me , O Lord thou God of truth , Come Lord Jesu , come quickly . PRAYERS for their use who Mourn in secret for the PUBLICK CALAMITIES , &c. Psalm 74. O God , wherefore art thou absent from us so long : why is thy wrath so hot against the sheep of thy pasture ? &c. Psal. 79. O God , the Heathen are come into thine inheritance : thy holy temple have they defiled , and made Jerusalem an heap of stones , &c. Psal. 80. Hear , O thon shepherd of Israel , thou that leadest Joseph like a sheep : shew thy self also , thou that sittest upon the Cherubims , &c. A Prayer to be used in these times of Calamity . O Lord God , to whom vengeance belongeth , I desire humbly to confess before thee , both on my own behalf , & that of this Nation , that these many years of calamitie we have groaned under , are but the just , ( yea milde ) returns of those many more years of our provocations against thee , and that thy present wrath is but the due punishment of thy abused mercy . O Lord , thou hast formerly abounded to us in blessings above all people of the earth . Thy candle shined upon our heads , and we delighted our selves in thy great goodness , Peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into Captivity and no complaining in our streets : but we turned this Grace into wantonness , we abused our Peace to Security , our Plenty to riot & luxury , and made those good things which should have endeared our hearts to thee , the occasion of enstranging them from thee . Nay , O Lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy Tabernacle with us , to establish a pure and glorious Church among us , and give us thy Word to be a lamp unto our feet , and a light unto our paths ; but O Lord , we have made no other use of that light , then to conduct us to the Chambers of death , we have dealt proudly , and not hearkned to thy Commandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . And now , O Lord , had the overflowings of thy vengeance been answerable to that of our sin , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . But thou art a Gracious God , slow to anger , and hast proceeded with us with much patience and long-suffering , thou hast sent thy Judgements to awake us to repentance , and hast also allowed us space for it : But alas ! we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the Lord , we are sliden back by a perpetual backsliding , no man repenteth him of his wickedness , or saith what have I done ? 'T is true indeed we fear the rod , ( we dread everie suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return ▪ now , O God , what balm is there in Gilead that can cure us ; who when thou wouldest heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? This this , O Lord , is our sorest disease , O give us Medicines to heal this sickness , heal our souls , and then we know thou canst soon heal our Land . Lord , thou hast long spoken by thy Word to our ears , by thy Judgements even to all our senses , but unless thou speak by thy Spirit to our hearts , all other Calls will still be uneffectual . O send out this voice , and that a mightie voice , such as may awake us out of this Lechargie : Thou that didst call Lazarus out of the grave , O be pleased to call us who are Dead , yea , putrified in trespasses and sins , and make us to awake to righteousness . And though , O Lord , our frequent resistences even of those inward Calls , have justly provoked thee to give us up to the Lusts of our own heart ; yet , O thou boundless Ocean of mercie , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy spirit from us . Thou wert found of those that sought thee not , O let that act of mercie be repeated to us who are so desperately , yet so insensibly Sick , that we cannot so much as look after the Physitian , and by how much our case is the more dangerous , so much the more soveraigne Remedies do thou apply ; Lord help us , and consider , not so much our unworthiness of thy aid , as our irremediable ruine if we want it ; save Lord , or we perish eternally . To this end dispense to us in our temporal Interest what thou seest may best secure our Spiritual ; if a greater degree of outward Miserie will tend to the curing our inward , Lord , spare not thy Rod , but strike yet more sharply . Cast out this Devil , though with never so much Foaming & tearing . But if thou seest that some Return of mercie may be most likely to melt us , O be pleased so far to condescend to our wretchedness as to afford us that , and whether by thy sharper or gentler methods , bring us home to thy self . And then , O Lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles : O shew us thy mercie and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a chearful obedience , and praise the Name of our God , that hath dealt wonderfully with us , through Jesus Christ our Lord . A Prayer for This Church . O Thou great God of recompences , who turnest a Fruitful land into Barrenness for the wickedness of them that dwell therein ; thou hast most justly executed that Fatal Sentence on this Church , which having once been the perfection of Beautie , the joy of the whole earth , is now become a Scorn and derision to all that are round about her . O Lord , what could have been done to thy Vineyard that thou hast not done in it , and since it hath brought forth nothing but wilde Grapes , it is perfectly just with thee to take away the hedge thereof , and let it be eaten up . But O Lord , though our iniquities testifie against us , yet do thou it for thy Names sake , for our backslidings are many , we have sinned against thee . O the hope of Israel , the Saviour thereof in time of trouble , why shouldst thou be as a stranger in the land , as a wayfaring man that turneth aside to tarrie for a night ? Why shouldst thou be as a man astonied , as a mightie man that cannot save ? Yet thou , O Lord , art in the midst of us , and we are called by thy name , leave us not ; deprive us of what outward enjoyment thou pleasest , take from us the opportunities of our luxurie and it may be a mercie , but O take not from us the means of our Reformation , for that is the most direful expression of thy wrath . And though we have hated the Light because our deeds were evil , yet , O Lord , do not by withdrawing it condemn us to walk on still in darkness , but let it continue to shine till it have guided our feet into the way of peace . O Lord , arise , stir up thy strength and come and help us , and deliver not the soul of thy Turtle Dove ( this disconsolate Church ) unto the multitude of the Enemie , but help her , O God , and that right early . But if , O Lord , our rebellions have so provoked thee , that the Ark must wander in the Wilderness till all this murmuring Generation be consumed , yet let not that perish with us , but bring it at last into a Canaan , and let our more innocent Posterity see that which in thy just judgement thou deniest to us . In the mean time let us not cease to bewail that Desolation our sins have wrought , to think upon the stones of Sion , and pitie to see her in the dust , nor ever be ashamed or afraid to own her in her lowest and most persecuted Condition , but esteem the Reproach of Christ greater riches then the Treasures of Aegypt , and so approve our constancie to this our afflicted Mother , that her blessed Lord and Head may own us with mercie when he shall come in the glory of thee his Father with the holy Angels . Grant this merciful Lord , for the same Jesus Christ his sake . A Prayer for the Peace of the Church . LORD Jesus Christ , which of thine Almightiness , madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all things , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead ; vouchsafe we pray thee at last , to cast down thy countenance upon thy well beloved Spouse the Church , but let it be that amiable and merciful countenance wherewith thou pacifiest all things in Heaven , in earth , and whatsoever is above Heaven and under the earth : vonchsafe to cast upon us those tender and pitiful eyes with which thou didst once behold Peter that great Shepherd of thy Church , and forthwith he remembred himself and repented ; with which eyes thou once didst view the scattered Multitude and wert moved with compassion , that for lack of a good Shepherd they wandred as sheep dispersed and strayed asunder . Thou seest ( O good Shepherd ) what sundrie sorts of Wolves have broken into thy sheep-cotes : So that if it were possible the very perfect persons should be brought into error : Thou seest with what Windes , with what Waves , with what storms thy silly ship is tossed , thy ship wherein thy little flock is in peril to be drowned . And what is now left but that it utterly sink and we all perish ? Of this tempest and storm we may thank our own Wickedness and sinful living , we discern it well and confess it , we discern thy Righteousness , and we bewail our unrighteousness : But we appeal to thy Mercy which surmounteth all thy works ; we have now suffered much punishment , being scourged with so many Wars , consumed with such Losses of goods , shaken with so many floods , and yet appears there no where any Haven or Port unto us , being thus tired and forlorn among so strange evils , but still every day more grievous punishments and more seem to hang over our heads . We complain not of thy sharpness , most tender Saviour , but we discern here also thy Mercy , forasmuch as much grievouser plagues we have deserved . But O most merciful Jesus , we beseech thee that thou wilt not consider nor weigh what is due for our deservings , but rather what becometh thy Mercy , without which neither the Angels in Heaven can stand sure before thee , much less we silly vessels of clay . Have mercie on us , O Redeemer , which art easie to be intreated , not that we be worthy of thy mercie , but give thou this Glorie unto thine own Name . Suffer not those which either have not known thee or do envie thy glorie , continually to triumph over us , and say , Where is their God , where is their Redeemer , where is their Saviour , where is their Bridegroom that they thus boast on ? These opprobrious words redound unto thee . O Lord , while by our evils men weigh and esteem thy Goodness , they think we be Forsaken whom they see not amended . Once when thou sleptst in the Ship , and a Tempest suddenly arising threatned death to all in the Ship , thou awokest at the outcrie of a few Diseiples and straightway at thine Almightie word the Waters couched , the Winds fell , the Storm was suddenly turned into a great calm ; the dum waters knew their makers voice . Now in this far greater Tempest , wherein not a few mens bodies be in danger , but innumerable Souls : we beseech thee at the crie of thy holy Church , which is in danger of drowning , that thou wilt awake . So many thousands of men do crie , Lord save us , we perish , the Tempest is past Mans power ; it is Thy word that must do the deed , Lord Jesu , only say thou with a word of thy mouth , Cease , O tempest , and forthwith shall the desired calm appear . Thou wouldst have spared so many thousands of most wicked men , if in the City of Sodom had been found but ten good men . Now here be so many Thousands of men which love the glorie of thy Name , which sigh for the beautie of thy House , and wilt thou not at these mens Prayers let goe thine Anger , and remember thine accustomed and old mercies ? Shalt thou not with thy heavenly policie turn our folly into thy glory ? Shalt thou not turn the wicked mens evils into thy Churches good ? For thy mercie is wont then most of all to succour , when the thing is with us past Remedie , and neither the Might nor Wisdome of men can help it . Thou alone bringest things that be never so out of order into order again , which art the only Author and maintainer of Peace . Thou framedst that old Confusion wherein without order , without fashion confusedly lay the discordant seeds of things , and with a wonderful order the things that of nature fought together , Thou didst ally and knit in a perpetual band . But how much greater Confusion is this , where is no Charitie , no Fidelitie , no bonds of Love , no reverence neither of Laws nor yet of Rulers , no agreement of Opinions , but as it were in a misordered Quire , every man singeth a contrary note ! Among the Heavenly Planets is no dessention , the Elements keep their place , every one do the office whereunto they be appointed : And wilt thou suffer thy Spouse , for whose sake all things were made , thus by continual discords to perish ? Shalt thou suffer the wicked Spirits , which be authors and workers of discord , to bear such a swing in thy Kingdome unchecked ? Shalt thou suffer the strong Captain of mischief , whom thou once overthrewest , again to invade thy Tents , and to spoil thy Souldiers ? When thou wert here a man conversant among men , at thy Voice fled the Divils . Send forth , we beseech thee , O Lord , thy Spirit , which may drive away out of the brests of all them that profess thy Name , the wicked Spirits , masters of riot , of covetousness , of vain-glory , of carnal lust , of mischief and discord . Create in us , O our God and King , a clean heart , and renew thy holy Spirit in our brests , pluck not from us thy holy Ghost . Render unto us the joy of thy saving health , and with thy principal Spirit , strengthen thy Spouse and the Heardmen thereof . By this Spirit thou reconciledst the earthly to the Heavenly : By this thou didst frame and reduce so many Tongues , so many Nations , so many sundry sorts of men into one body of a Church , which body by the same Spirit is knit to thee their Head . This Spirit if thou wilt vouchsafe to renew in all mens hearts , then shall all these forreign miseries cease , or if they cease not , they shall turn to the profit and avail of them which love thee . Stay this Confusion , set in order this horrible Chaos ( O Lord Jesus ) let thy Spirit stretch out it self upon these Waters of evil wavering Opinions . And because thy spirit , which according to thy Prophets saying , containeth all things , hath also the Science of speaking ; make , that like as unto all them which be of thy House , is one Light , one Baptisme , one God , one Hope , one Spirit ; so they may also have one Voice , one Note , one Song , professing one Catholick truth . When thou didst mount up to Heaven triumphantly , thou threwst out from above thy precious things , thou gavest Gifts amongst men , thou dealtest sundry rewards of thy Spirit . Renew again from above thy old bountifulness , give that thing to thy Church , now fainting and growing downward , that thou gavest unto her shooting up , at her first beginning . Give unto Princes and Rulers the grace so to stand in awe of thee , that they so may guide the Common-weal , as they should shortly render accompt unto thee that art the King of Kings . Give wisdome to be alwayes assistant unto them , that whatsoever is best to be done , they may espy it in their minds , and pursue the same in their doings . Give to the Bishops the gift of Prophesie , that they may declare and interpret holy Scripture , not of their own brain , but of thine inspiring . Give them the threefold Charity which thou once demandest of Peter , what time thou didst betake unto him the charge of thy sheep . Give to the Priests the love of Soberness and of Chastity . Give to thy people a good will to follow thy Commandments , and a readiness to obey such persons as thou hast appointed over them . So shall it come to pass ; if through thy Gift thy Princes shall command that thou requirest , if thy Pastors and Herdmen shall teach the same , and thy People obey them both , that the old Dignity & Tranquillity of the Church shall return again with a goodly order unto the glory of thy Name . Thou sparedst the Ninivites appointed to be destroyed as soon as they converted to repentance ; and wilt thou despise thy House falling down at thy feet , which instead of sackcloth hath sighs , and in stead of ashes tears ? Thou promisedst Forgiveness to such as turn unto thee , but this self thing is thy Gift , a man to turn with his whole heart unto thee , to the intent all our goodness should re●ound unto thy glory . Thou art the Maker , repair the work that thou hast fashioned . Thou art the Redeemer , save that thou hast bought . Thou art the Saviour , suffer not them to perish which do hang on thee . Thou art the Lord and owner , challenge thy possession . Thou art the Head , help thy members . Thou art the King , give us a reverence of thy Laws . Thou art the Prince of Peace , breath upon us brotherly love . Thou art the God , have pity on thy humble beseechers ; be thou according to Pauls saying , all things in all men , to the intent the whole Quire of thy Church with agreeing minds and consonant voices for mercy obtained at thy hands , may give thanks to the Father , Son and Holy Ghost , which after the most perfect example of concord be distinguished in property of Persons , and one in nature , to whom be praise and glory Eternally . Amen . FINIS . 
A26921	----	Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and the latter times of his corporal pains and weakness. Dying thoughts upon Philippians I, 23 Baxter, Richard, 1615-1691. 1683 Approx. 795 KB of XML-encoded text transcribed from 212 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A26921 Wing B1256 ESTC R2942 12309556 ocm 12309556 59339 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A26921) Transcribed from: (Early English Books Online ; image set 59339) Images scanned from microfilm: (Early English books, 1641-1700 ; 200:21) Richard Baxter's dying thoughts upon Phil. I, 23 written for his own life and the latter times of his corporal pains and weakness. Dying thoughts upon Philippians I, 23 Baxter, Richard, 1615-1691. [30], 381 p. : port. Printed by Tho. Snowden for B. Simmons ..., London : 1683. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians I, 23 -- Meditations. Devotional literature. 2005-07 TCP Assigned for keying and markup 2005-08 Aptara Keyed and coded from ProQuest page images 2005-09 Emma (Leeson) Huber Sampled and proofread 2005-09 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Nos qu●que floruimus , sed flos fuit ille 〈◊〉 Fl●mmaque de stipula nostra brepusque fui● O● : VERA EFFIGIES RICHARDI BAXTERI MIN : IES : CH : IN OP● ET PAT● FIDEI SPEI ET CHARITATIS . AN O 168● AETAT SUAE ●8 Farewell Vaine World : as thou hast bin to me Dust and a Shadow : those I leave with thee : The vnseen Vitall Substance I committ . To him that 's Substance Life-Light-Love to it . The Leavs & Fruit are dropt for soyle & Seed . Heavens heirs to generate to heale and feed : Them also thou wilt flatter and molest : But shalt not keep from Everlasting R●st . portrait of Richard Baxter BAXTER'S DYING THOUGHTS UPON PHIL. 1. 23. Written for his own Use in the latter Times of his corporal Pains and Weakness . LONDON , Printed by Tho. Snowden , for B. Simmons at the Three golden Cocks , at the West end of St. Pauls , 1683. THE PREFACE TO THE READER . Reader , I Have no other use for a Preface to this Book , but to give you a true excuse for its Publication . I wrote it for my self , unresolved whether any one should ever see it , but at last inclined to leave that to the will of my Executors , to publish or suppress it when I am dead , as they saw cause . But my Person being seized on , and my Library , and all my Goods distrained on by Constables , and sold , and I constrained to relinquish my House ( for preaching and being in London : ) I knew not what to do with multitudes of Manuscrip●● that had long lain by me ; having no House to go to , but a narrow hired Lodging with strangers : Wherefore I cast away whole Volumes ; which I could not carry away , both Controversies and Letters practical , and Cases of Conscience , but having newly lain divers Weeks , Night and Day , in waking torments Nephritick , and Colick , after other long pains and languor , I took this Book with me in my removal , for my own use in my further sickness . Three Weeks after falling into another extream fit , and expecting Death , where I had no Friend with me to commit my Papers to , meerly lest it should be lost , I thought best to give it to the Printer : I think it is so much of the work of all mens lives to prepare to die with safety and comfort , that the same Thoughts may be needful for others that are so for me : If any mislike the Title as if it imported that the Author is Dead , let him know that I die daily , and that which quickly will be , almost is : It 's suited to my own use : They that it is unsuible to , may pass it by . If those mens lives were spent in serious preparing Thoughts of Death , who are now studying to destroy each other , and tear in pieces a distressed Land , they would prevent much dolorous Repentance . R. B. THE CONTENTS . Doct. 1. THat the Souls of Believers when departed hence shall be with Christ . I. The necessity of believing this , proved , pag. 1 , &c. II. Whether it be best believing it without consideration of the difficulties or proofs ? p. 7. III. The certainty of it manifested ; 1. From the Immortality of the Soul : which is proved , p. 11. 1. The Soul is a substance . 2. It is a substance formally differenced from lower substance by the Virtue of special Vital Activity , Intellect , and free will , p. 14 3. It is not Annihilated at Death . 4. Nor destroyed by dissolution of parts . 5. Nor loseth its formal Power or Virtue , p. 15. 6. Nor doth sleep or cease to act , p. 16. 7. To cease to be Individuate by Vnion with any other common Spirit , is not to be feared , were it true , p. 19. But it is not like to be true , p. 31 , &c. II. The second proof : It is a natural notice , p. 33. III. From the duty of all men to seek a future happinessm p. 34. IV. From Man's capacity of knowing God , &c. as differenced from Bruits . p. 37. V. From God●s governing Justice , p. 38. VI. From Revelation supernatural , p. 39. VII . From God's answering Prayers , p. 42. VIII . From our present communion with Angels . p. 44. IX . From Satan's temptations , Witches , Apparitions , &c. p. 45. X. Specially from the Operations of God's Spirit on our Souls , preparing them for Glory , p. 47. Faith excited , and Objections answered in the Application . The proofs summed up in Order , p. 65. Why this Happiness is described by our being vvith Christ . 1. What is included in our Being vvith Christ : 1. Presence with Christ's glorified Body and Soul , and God-head , p. 66. 2. Vnion with him , in each , p. 73. Too near Vnion not to be feared , as destroying individuation . 3. Communion with him in each ; active and passive opened , p. 74 , &c. We must DEPART that we may be with Christ . I. From what , p. 75. 1. From this Body and Life : Yet it is far better so to do , p. 76. 2. From all the fleshly Pleasures of this Life , p. 83. Yet best . 3. From the more manly delights of Study , Books , Friends , &c. considered : 1. Of Knowledge , and Books : the vanity , 2. Of Sermons , p. 87. 3. Of Friends and Converse , p. 95. 4. Of God's Word and Worship , p. 98. Of Theology , p. 99. Of my own labours herein , p. 103. 6. Notice of the Affairs of the World , p. 109. 7. From our Service to the Living , p. 112. The Application to my self , p. 115. To DEPART and to BE WITH CHRIST IS FAR BETTER , or rather to be chosen , p. 120. I. Simply better and properly , at it is the fulfilling of God's will , p. 122. II. Analogically better , as it tendeth to the Perfection of the Vniverse and the Church . III. Better to my self as to my own felicity , p. 124. proved , 1. By general Reasons from the efficients and means . 2. The final Reasons . 3. The constitutive Reasons from the state of my Intellect : as to the Iu●uitive manner of knowledg , and as to the matter : Both opened : 1. I shall know God better , p 144. 2. And God's Works ; the Vniverse . 3. And Jesus Christ . 4. And the Church . 5. And the Church triumphant , the heavenly Jerusalem . 6. And all God's Word ; for Matter and Method . 7. God's present Works of Providence . 8. The nature and worth of Mercies . 9. And my self ; Body and Soul. 10. And my fellow Creatures . 11. And what the evil was from which I was delivered , enemies , dangers , sins , &c. 4. The Constitutive Reasons from the state of my will. I. Negatively , p. 163. 1. Freed from Temptations of the Flesh , World , and Devil , 2. There will nothing be in it that is against God , my Neighbours , or my self . II. Positively , 1. It will be conform to God's will : The benefits of this , p. 165. Fruition : A fixed will. The Object , 1. God. To love him and beloved of him , is our end , p. 169. He is a suitable , full , near , Object . II. The next Object ; God's golorius Image in the Perfection of the Vniverse , p. 171. III. The Church Triumphant , p. 174. 1. Jesus Christ . 2. Angels , 3. Holy Souls . The Wills Reception in Glory , p. 175. 1. What it is to be loved of God. Excitations , 179. 2. How blessed to be under the Love of Christ , p. 881. Excitations , Desires , p. 182. 3. Communion with Angels and Saints by reception . p. 188 More of the good of Vnion and Communion as distinct from singular Propriety , p. 190. 5. The constitutive Reasons from our heavenly Practice , p. 195. Better works for us there than here , proved . What they are in general : What particularly : I. Concordant praising God. Excitations and Petitions , p. 169. II. The blessed probably used for the good of men and things below , p. 198. Their Opinion rejected , that assert , the cessation of sense ; proof . Objection from Bruits answered The concluding Application , p. 202. A Breviate of the helps of Faith , Hope , and Love for a dying Man. I. The Gospel Evidence on 1 Tim. 3. 16. p. 260. II. A Breviate of the proof of supernatural Revelation , and the Truth of Christianity , p. 262. III. The difference between the World which I am leaving , and the World which I am going to : With Reasons of my comfortable hope . p. 283. IV. More Reasons and Helps of my Faith and Hope , p. 289. V. A discourse of the sensible manifestation of the Kingdom of Christ , at his Transfiguration , which is expounded and applied for the help of Faith and Patience , p. 300. VI. Short Meditations on Rom. 5. 1 , 2 , 3 , 4 , 5. Of the shedding abroad of God's Love on the Heart , that we may rejoice in hope of the Glory of God , p. 360. THe exercise of Three sorts of LOVE , to God , to Others , and to my Self , afford me a Threefold satisfaction ( conjunct ) to be vvilling to depart . I. I am sure my departure vvill be the fulfilling of that Will vvhich is Love it self , vvhich I am bou●d above all things to Love , and Please , and vvh●●● is the beginning , rule , Antonine●ould ●ould hence fetch good Thoughts of Death . II. The World dieth not vvith me vvhen I die ; nor the Church , nor the Praise and Glory of God vvhich he vvill have in and from this World unto the end : And if I love others as my self , their Lives and Comforts vvill novv be to my Thoughts , as if I vvere to live my self in them . God vvill be praised , and honoured by Posterity , vvhen I am dead and gone . Were I to be annihilated this vvould comfort me novv , if I lived and died in perfect Love. III. But a better and glorious World is before me , into vvhich I hope by Death to be translated , vvhither all these Three sorts of Love should rap up the desires of my ascending Soul ; even the Love of my self , that I may be fully happy ; the Love of the triumphant Church , Christ , Angels , and glorified Man , and the Glory of all the Universe vvhich I shall see ; and above all the Love of the most Glorious God , Infinite Life , and Light , and Love , the ultimate Amiable Object of Man's Love ; in vvhom to beperfectly pleased , and delighted , and to vvhom to be perfectly pleasing for ever , is the chief and ultimate end of me , and of the highest , vvisest , and best of Creatures ; Amen . THE INTRODUCTION . PHIL. 1. 23. For I am in a streight between two , &c. I Write for my self , and therefore supposing the sense of the Text , shall only observe what is useful to my Heart and Practice . It was a happy state into which Grace had brought this Apostle , who saw so much not only tolerable but greatly desirable , both in living and dying . To live to him was Christ , that is , Christ's interest , or work : To die would be gain , that is , His own interest and reward : His streight was not whether it would be good to live or good to depart : Both were good : But which was more desirable was the doubt . I. Quest . But was there any doubt to be made between Christ's interest and his own ? Ans . No , if it had been a full and fixed competition : But by Christ or Christ's interest , he meaneth his work for his Churches interest in this World : But he knew that Christ also had an interest in his Saints above ; and that he could raise up more to serve him here : Yet because he was to judge by what appeared , and he saw a defect of such on Earth , this did turn the Scales in his Choice ; and for the work of of Christ and his Churches good , he more inclined to the delay of his reward , by self-denial : Yet knowing that the delay would tend to its increase . It 's useful to me here to note : That even in this World , short of Death , there is some good so much to be regarded , as may justly prevail with Believers to prefer it before the present hastning of their reward . I the rather note this , that no temptation carry me into that extream , of taking nothing but Heaven to be worthy of our minding or regard ; and so to cast off the World in a sinful sort , on pretence of mortification , and a heavenly mind and life . I. As to the sense , the meaning is not that any thing on Earth is better than Heaven , or simply , and in itself to be preferred before it : The end is better than the means as such : And perfection better than imperfection . But the present use of the means may be preferred somtimes before the present possession of the end : And the use of means for a higher end , may be preferred before the present possession of a lower end : And every thing hath its season : Planting , and Sowing , and Building are not so good as Reaping ; and Fruit gathering , and Dwelling : But in their season they must be first done . II. Quest . But what is there so desirable in this Life ? Ans . 1. While it continueth it is the fulfilling of the will of God who will have us here : And that 's best which God willeth . II. The life to come dependeth upon this : As the life of Man in the World , upon his Generation in the Womb ; Or as the reward upon the work ; or the Runners or Souldiers Prize upon his Race or Fighting : Or as the Merchants gain upon his Voyage . Heaven is won or lost on Earth : The possession is there , but the preparation is here : Christ will judge all men according to their works on Earth : [ Well done good and faithful Servant , must go before [ Enter thou into the joy of thy Lord : I have fought a good Fight , I have finished my Course ] goeth before the Crown of Righteousness which God the righteous Judge will give : All that ever must be done for Salvation by us , must here be donc : It waron Earth that Christ himself , wrought the work of 〈◊〉 Redemption , fulfilled all Righteousness , became our Ransom : And paid the Price of our Salvation : And it 's here that our part is to be done . And the bestowing of the reward of God's work , who we are sure will never fail : There is no place for the least suspicion or fear of his misdoing or failing in any of his undertaken work , But the danger and fear is of our own miscarrying ; lest we be not found capable of receiving what God will certainly give to all that are disposed Receivers . To distrust God is heinous sin and folly : But to distrust our selves we have great cause . So that if we will make sure of Heaven , it must be by giving all diligence to make firm our Title , our Calling , and our Election here on Earth . If we fear Hell , we must fear being prepared for it . And it is great and difficult work that must be here done : It 's here that we must be cured of all damning sin : That we must be Regenerate and new Born ; that we must be pardoned and justified by Faith ; It 's here that we must be united to Christ , made wise to Salvation , renewed by his Spirit , and conformed to his likeness : It 's here that we must overcome all the temptations of the Devil , the World , and the Flesh , and perform all the duties toward God and Man , that must be rewarded : It 's here that Christ must be believed in with the Heart to Righteousness , and with the Mouth confessed to Salvation : It 's here that we must suffer with him , that we may reign with him , and be faithful to the Death , that we may receive the Crown of Life . Here we must so run that we may obtain . III. Yea , we have greater work here to do than meer securing our own Salvation . We are 〈◊〉 of the World and Church , and we must labour to do good to many : We are trusted with our Masters Talents for his Service ; in our places to do our best to propaga●e his Truth , and Grace and Church ; and to bring home Souls , and Honour his cause , and edifie his Flock , and further the Salvation of as many as we can . All this is to be done on Earth , if we will secure the end of all in Heaven . Use . I. It is then an errour ( though it is but few I think that are guilty of it ) to think that all Religion lieth in minding only the Life to come , and disregarding all things in this present life : All true Christians must seriously mind , both the End , and the Means , or way : If they mind not believingly the End , they will never be faithful in the use of means : If they mind not and use not diligently the Means , they will never obtain the End. None can use Earth well that prefer not Heaven : And none come to Heaven ( at Age ) that are not prepared by well using Earth . Heaven must have the deepest esteem and habituated love , and desire , and joy : But Earth must have more of our daily thoughts for present practice . A Man that travelleth to the most desirable home , hath a habit of desire to it all the way : But his present business is his travel : And Horse and Company , and Inns , and Waies , and Weariness , &c. may take up more of his sensible Thoughts , and of his Talk , and Action , than his Home . Use . II. I have oft marvelled to find David in the Psalms , and other Saints before Christ's coming , to have expressed so great a sense of the things of this present life , and to have said so little of another . To have made so great a matter of Prosperity , Dominions , and Victories on one Hand , and of Enemies , Success , and Persecution on the other , But I consider that it was not for meer Personal , Carnal interest , but for the Church of God , and for his Honour , Word , and Worship : And they knew that if things go well with us on Earth , they will be sure to go well in Heaven : If the militant Church prosper in Holiness , there is no doubt but it will triumph in Glory : God will be sure to do his part in receiving Souls , if they be here prepared for his receipt . And Satan doth much of his damning work by men : If we escape their temptations we escape much of our danger . If Idolaters prospered , Israel was tempted to Idolatry : The Greek Church is almost swallowed up by Turkish Prosperity and Dominion . Most follow the powerful and Prosperous side . And therefore for God's cause , and for heavenly everlasting interest , our own state , but much more the Churches must be greatly regarded here on Earth . Indeed if earth be desired only for Earth ; and Prospirity loved but for the present welfare of the Flesh ; it is the certain Mark of damning carnality , and an earthly mind . But to desire Peace and Prosperity , and Power to be in the hands of wise and faithful men , for the sake of Souls , and the increase of the Church , and the Honour of God , that his Name may be hallowed , his Kingdom come , and his Will done on Earth , as it is in Heaven , this is to be the chief of our Prayers to God. Use . III. Be not unthankful then , O my Soul , for the Mercies of this present life , for those to thy Body to thy Friends , to the Land of thy Nativity , and specially to the Church of God. I. This Body is so nearly united to thee , that it , must needs be a great help or hinderance : Had it been more afflicted , it might have been a discouraging clog ; like a tired Horse in a Journey , or an ill Tool to a Workman , or an untuned Instrument in Musick : A sick or bad Servant in an House is a great trouble : And a bad Wife much more . But thy Body is nearer thee than either , and will be more of thy concern . And yet if it had been more Strong and Healthful , Sense , and Appetite would have been strong ; and Lust would have been strong ; and therefore danger would have been greater , and Victory and Salvation much more difficult . Even weak Senses and Temptations have too oft prevailed : How knowest thou then what stronger might have done : When I see a thirsty Man in a Feaver or Dropsie , and specially when I see strong and healthful youths , bred up in fulness , and among temptations , how mad they are in sin , and how violently they are carried to it , bearing down God's rebukes , and Conscience , and Parents , and Friends , and all regard to their Salvation , it tells me how great a Mercy I had , even in a Body not liable to their case . And many a bodily deliverance , hath been of great use to my Soul , renewing my time and opportunity and strength for Service , and bringing frequent and fresh reports of the Love of God. If bodily Mercies were not of great use to the Soul , Christ would not so much have shewed his saving love , by healing all manner of diseases as he did . Nor would God promise us a Resurrection of the Body , if a congruous Body did not further the welfare of the Soul. 2. And I am obliged to great thankfulness to God for the Mercies of this life which he hath shewed to my Friends ; that which furthers their joy , should increase mine : I ought to rejoice with them that rejoice : Nature and Grace teach us to be glad when our Friends are well and prosper : Though all in order to better things than bodily welfare . 3. And such Mercies of this life to the Land of our Habitation must not be undervalued . The want of them are parts of God's threatned Curse ; and godliness hath the Promise of this life , and of that which is to come ; and so is profitable to all things . And when God sends on a Land the Plagues of Famine , Pestilence , War , Persecution , especially a Famine of the Word of God , it is a great sin to be insensible of it : If any shall say , while Heaven is sure we have no cause to accuse God , or to cast away comfort , hope or duty , they say well : But if they say , Because Heaven is all we must make light of all that befalleth us on Earth , They say amiss . Good Princes , Magistrates and publick Spirited men that promote the safety , Peace and true Prosperity of the Common-wealth , do thereby very much befriend Religion , and mens Salvation ; and are greatly to be loved and honoured by all . If the Civil State called the Common-wealth , do miscarry or fall into ruine and calamity , the Church will fare the worse for it , as the Soul doth by the ruines of the Body . The Turkish , Muscovite , and such other Empires tell us , how the Church consumeth and dwindles away into contempt or withered Ceremony and Formality , where Tyranny brings Slavery , Beggary , or long Persecution on the Subjects . Doubtless divers passages in the Revelations contain the Churches glorifying of God , for their Power and Prosperity on Earth , when Emperors became Christians : What else can be meant well by Rev. 9. 10. [ Hath made us Kings and Priests to God , and we shall Reign on the Earth ; ] but that Christians shall be brought from under Heathen Persecution , and have Rule and Sacred Honour in the World , some of them being Princes , some honoured Church Guides , and all a peculiar honoured People . And had not Satan found out that cursed way of getting wicked men that hate true godliness and peace , into the Sacred places of Princes and Pastors , to do his work against Christ as in Christ's Name , surely no good Christians would have grudged at the Power of Rulers of State or Church : Sure I am that many called Fifth Monarchy men , seem to make this their great Hope that Rule shall be in the Hands of Righteous men : And I think most Religious Parties would rejoice if those had very great Power , whom they take to be the best and trustiest men : Which shews that it is not the greatness of Power in most Princes , or sound Bishops that they dislike , but the badness ( real or supposed ) of those whose Power they mislike : Who will blame Power to do good . Sure the three first and great Petitions of the Lord's Prayer include some temporal welfare of the World and Church , without which the Spiritual rarely prospereth extensively ( though intensively in a few it may ) since Miracles ceased . 4. Be thankful therefore for all the Churches Mercies here on Earth : For all the protection of Magistracy , the Plenty of Preachers , the perservation from Enemies , the restraint of Persecution , the Concord of Christians , and increase of Godliness , which in this Land it hath had in our Ages , notwithstanding all Satan's malignant rage , and all the bloody Wars that have interrupted our tranquillity . How many Psalms of joyful thanksgiving be there for Israel's deliverances , and the perservation of Zion , and God's Worship in his Sanctuary : Pray for the Peace of Jerusalem : They shall prosper that love it : specially that the Gospel is continued , while so many rage against it , is a Mercy not to be made light of . Use IV. Be specially thankful , O my Soul , that God hath made any use of thee for the Service of his Church on Earth . My God , my Soul for this doth magnifie thee , and my Spirit rejoiceth in the review of thy great undeserved Mercy ! O what am I whom thou took'st up from the Dunghil , or low obscurity , that I should live my self in the constant relish of thy Sweet and Sacred Truth , and with such encoucouraging success communicate it to others ? That I must say now my publick work seems ended , that these Forty three or Forty four years I have no reason to think that ever I laboured in vain ! O with what gratitude must I look upon all places where I lived and laboured , but above all that place that had my strength . I bless thee for the great numbers gone to Heaven , and for the continuance of Piety , Humiliation , Concord and Peace among them . And for all that by my Writings have received any saving Light and Grace . O my God , let not my own Heart be barren while I labour in thy Husbandry , to bring others unto Holy fruit . Let me not be a stranger to the Life and Power of that saving Truth which I have done so much to communicate to others : O let not my own Words and Writings condemn me as void of that Divine and Heavenly Nature , and Life , which I have said so much for to the World. Use V. Stir up then , O my Soul , thy sincere desires and all thy Faculties , to do the remnant of the work of Christ appointed thee on Earth , and then joyfully wait for the heavenly Perfection in God's own time . Thou canst truly say , To live to me is Christ : It is his work for which thou livest : Thou hast no other business in the World : But thou dost his work with the mixture of many oversights and imperfections , and too much troublest thy Thoughts distrustfully about God's part , who never faileth : If thy work be done , be thankful for what is past , and that thou art come so near the Port of rest : If God will add any more to thy daies , serve him with double alacrity , now thou art so near the end : The Prize is almost within sight : Time is swift and short : Thou hast told others that there is no working in the Grave , and that it must be now or never : Though the conceit of meriting of commutative Justice , be no better than madness , dream not that God will save the wicked , no nor equally reward the slothful and the diligent , because Christ's Righteousness was perfect . Paternal Justice maketh difference according to that worthiness which is so denominated by the Law of Grace : And as sin is its own punishment ; Holiness and Obedience is much of its own reward : Whatever God appointeth thee to do , see that thou do it sincerely , and with all thy might : If sin dispose men to be angry because it is detected , disgraced and resisted , if God be pleased , their wrath should be patiently born , who will shortly be far more angry with themselves . If slander and obloquy survive , so will the better effects on those that are converted : And there is no comparison between these . I shall not be hurt when I am with Christ , by the Calumnies of men on Earth : But the saving benefit will by converted Sinners be enjoyed everlastingly . Words and actions are transient things , and being once past are nothing : But the effect of them on an immortal Soul , may be endless . All the Sermons that I have preached are nothing now : But the Grace of God on Sanctified Souls is the beginning of Eternal life . It is unspeakable Mercy to be sincerely thus employed with success ; therefore I had reason all this while to be in Pauls streight , and make no hast in my desires to depart . The Crown will come in its due time : And Eternity is long enough to enjoy it , how long soever it be delayed : But if I will do that which must obtain it for my self and others , it must be quickly done before my declining sun be set . O that I had no worse causes of my unwillingness yet to die , than my desire to do the work of life for my own and other mens Salvation ? And to finish my course with joy , and the Ministry committed to me by the Lord. Use VI. And as it is on Earth that I must do good to others , so it must be in a manner suited to their state on Earth . Souls are here closely united to Bodies , by which they must receive much good or hurt : Do good to mens Bodies if thou wouldst do good to their Souls : Say not , Things corporeal are worthless Trifles , for which the receivers will be never the better : They are things that nature is easily sensible of : And sense is the passage to the mind and will. Dost not thou find what a help it is to thy self , to have at any time , any ease and al●crity of Body : And what a burden and hinderance , pains , and cares are ? Labour then to free others from such burdens and temptations , and be not regardless of them . If thou must rejoice , with them that rejoice , and mourn with them that mourn , further thy own joy in furthering theirs ; and avoid thy own sorrows in avoiding or curing theirs . But , alas , what power hath selfishness in most ? How easily do we bear our Brethrens pains , reproaches , wants and afflictions , in comparison of our own : How few thoughts , and how little cost or labour do we use for their supply , in comparison of what we do for our selves . Nature indeed teacheth us to be most sensible of our own case : But Grace tells us that we should not make so great a difference as we do , but should love our Neighbours as our selves . Use VII . And now , O my Soul , consider how mercifully God hath dealt with thee , that thy streight should be between two conditions so desirable ? I shall either die speedily , or stay yet longer upon Earth : Which ever it be , it will be a Merciful and Comfortable state . That it is desirable to depart and be with Christ , I must not doubt , and shall anon more copiously consider . And if my abode on Earth yet longer be so great a Mercy as to be put in the Ballance against my present possession of Heaven , surely it must be a state which obligeth me to great thankfulness to God , and comfortable acknowledgment : And surely it is not my pain , or sickness , my suffering● from malicious men , that should make this Life on Earth unacceptable , while God will continue it : Paul had his Prick or Thorn in the Flesh , the Messenger of Satan to Buffet him , and suffered more from men ( though less in his Health ) than I have done : And yet he gloried in such Infirmities , and rejoiced in his Tribulation● , and was in a streight between living and dying ▪ yea , rather chose to live yet longer . Alas , it is another kind of streight that most of the World are in : The streight of most is between the desire of Life for fleshly interest , and the fear of Death as ending their felicity : The streight of many is , between a tiring World and Body which maketh them aweary of living , and the dreadful prospect of future danger which makes them afraid of dying : If they live , it is in misery ; if they must die they are afraid of greater misery : which way ever they Look , behind or before them , to this World , or the next , fear and trouble is their Lot ; yea , many an upright Christian , through the weakness of their Trust in God ; doth live in this perplexed streight ; aweary of living and afraid of dying ; between grief and fear , they are prest continually : But Paul's streight was between two Joys ; which of them he should desire most : And if that be my case , what should much interrupt my Peace or Pleasure . If I live , it is for Christ ; for his Work , and for his Church , for Preparation , for my own and others everasting felicity : And should any suffering which maketh me not unserviceable , make me impatient with such a work , and such a life ? If I die presently it is my gain : God who appointeth me my work , doth limit my time , and sure his glorious reward can never be unseasonable or come too soon , if it be the time that he appointeth . When I first engaged my self to preach the Gospel , I reckoned ( as probable ) but upon one or two years : And God hath continued me it above Forty four : ( with such interruptions as others in these times have had . ) And what reason have I now to be unwilling either to live or die ? God's Service hath been so sweet to me , that it hath overcome the trouble of constant pains or weakness of the Flesh , and all that men have said or done against me . But the following Crown exceeds this pleasure , more than I am here capable to conceive . There is some trouble in all this pleasant work , from which the Soul and Flesh would rest : And blessed are the dead that die in the Lord : Even so saith the Spirit ; for they rest from their Labours , and their Works follow them . But , O my Soul , what need'st thou be troubled in this kind of streight ? It is not left to thee to choose whether or when thou wilt live or die . It is God that will determine it , who is infinitely fitter to choose than thou : Leave therefore his own work to himself , and mind that which is thine ; whilst thou livest , live to Christ , and when thou diest , thou shalt die to Christ ; even into his blessed Hands ; So live , that thou maist say , It is Christ liveth in me , and the life that I live in the Flesh , I live by the Faith of the Son of God , who loved me , and gave himself for me : And then as thou hast lived in the comfort of hope , thou shalt die unto the comfort of Vision and Fruition : And when thou canst say , he is the God whose I am , and whom I serve , thou maist boldly add , and whom I trust ; and to whom I commend my departing Soul ▪ And I know whom I have trusted . Richard Baxter's Dying Thoughts . Philippians 1. 23. For I am in a strait betwixt two , having a desire to depart , and to be with Christ , which is far better ( or , for this is much rather to be preferred , or better . ) § 1. MAN that is born of a Woman , is of few daies , and full of trouble ; He cometh forth like a Flower , and is cut down : He fleeth also as a shadow , and continueth not : And dost thou open thine Eyes upon such a one , and bringest me into Judgment with thee ? saith Job , ch . 14. v. 1 , 2 , 3. As a Watch when it is wound up , or as a Candle newly lighted ; so Man newly conceived or born , beginneth a motion , which incessantly hasteth to its appointed period . And an Action , and its Time , that is past , is Nothing : So vain a thing would Man be , and so vain his Life , were it not for the hopes of a more durable Life , which this referreth to . But those Hopes , and the Means , do not only difference a Believer from an Infidel , but a Man from a Beast . When Solomon describeth the difference in respect to the Time and Things of this Life only , he truly tells us , that one end here befalling both , doth shew that both are here but Vanity , but Man's Vexation is greater than the Beasts . And Paul truly saith of Christians that if our hope were only in this life ( that is , in the Time and Things of this life and world ) we were of all men most miserable . Though even in this life , as related to a better , and as we are exercised about things of a higher nature , than the concerns of temporal life , we are far happier than any worldlings . § 2. Being to speak to my self , I shall pass by all the rest of the matter of this Text , and suppose its due Explication , and spread before my Soul only the Doctrine and Uses of these two Propositions contained in it . I. That the Souls of Believers when departed hence , shall be with Christ . II. That so to be with Christ is far better for them , than to be here in the body . § 3. I. Concerning the first , my Thoughts shall keep this order . I. I shall consider the Necessity of Believing it . II. Whether it be best believing it , without consideration of the Proofs or Difficulties . III. The certainty of it manifested for the exercise of Faith. § 4. I. Whether the words signifie that we shall be in the same place with Christ ( which Grotius groundlesly denieth ) or only in his Hand , and Care , and Love , I will not stay to dispute : Many other Texts concurring do assure us , that we shall be with him where he is , Joh. 12. 26. Joh. 17. 24 , &c. At least [ with him ] can mean no less than a state of communion , and a participation of felicity . And to believe such a state of happiness for departed Souls , is of manifold necessity or use . § 5. I. If this be not soundly believed , a man must live besides , or below the End of Life : He must have a false End , or be uncertain what should be his End. I know , it may be objected , that if I make it my End to please God , by obeying him , and doing all the good I can , and trust him with my Soul and future Estate , as one that is utterly uncertain what he will do with me , I have an End intended , which will make me godly , charitable , and just , and happy , so far as I am made for happiness : For the pleasing of God is the right End of all . But , 1. Must I desire to please him no better than I do in this imperfect state , in which I have , and do so much which is displeasing to him ? He that must desire to please him , must desire to please him perfectly : And our desires of our ultimate End must have no bounds , or check . Am I capable of pleasing God no better , than by such a sinful life as this ? 2. God hath made the desire of our own felicity so necessary to the Soul of Man , that it cannot be expected that our desire to please him , should be separated from this . 3. Therefore both in respect of God as the End , and of our felicity as our second End , we must believe that he is the beatifying rewarder of them that diligently seek him . For , 1. If we make such an ill description of God , as that he will turn our pleasing him to our loss , or will not turn it to our gain , and welfare , or that we know not whether he will do so or not , it will hinder our Love , and Trust , and Joy in him , by which we must please him , and consequently hinder the alacrity , and soundness , and constancy of our obedience . 2. And it will much dismiss that self-love which must excite us , and it will take off part of our necessary End : And I think the Objecters will confess , that if they have no certainty what God will do with them , they must have some Probability and Hope , before they can be sincerely devoted here to please him . § 6. And 1. If a man be but uncertain what he should make the End of his Life , or what he should live for , how can he pitch upon an uncertain End ? And if he waver so as to have no End , he can use no Means : And if End and Means be all laid by , the Man liveth not as a Man , but as a Brute . And what a torment must it be to a considering mind , to be uncertain what to Intend and Do in all the tenour and actions of his life ? Like a man going out at his door , not knowing whither , or what to do , or which way to go : Either he will stand still , or move as Brutes do by present sense , or a Windmill or Weathercok , as he is moved . § 7. 2. But if he pitch upon a wrong End , it may yet be worse than none ; for he will but do hurt , or make work for Repentance : And all the actions of his life must be formally wrong , ( how good soever materially ) if the End of them be wrong . § 8. 2. And if I fetch them not from this End , and believe not in God as a Rewarder of his Servants , in a better Life , what Motives shall I have which in our present difficulties , will be sufficient to cause me to live a holy , yea or a truly honest life ? All piety and honesty indeed is good , and Goodness is desirable for it self : But the goodness of a Means is its aptitude for the End ; and we have here abundance of impediments , competitors , diversions and temptations , and difficulties of many sorts ; and all these must be overcome by him that will live in piety or honesty . And our Natures ( we find ) are diseased , and greatly indisposed to unquestionable duties ; and will they ever discharge them , and conquer all these difficulties and temptations , if the necessary Motive be not believed ? Duty to God and Man is accidentally hard and costly to the flesh , though amiable in it self : It may cost us our Estates , our Liberties , our Lives . The world is not so happy as commonly to know good men from bad , nor to encourage Piety and Virtue , or to forbear opposing them . And who will let go his present welfare , without some hope of better as a reward ? Men use not to serve God for nought ; nor that think it will be their loss to serve him . § 9. A life of sin will not be avoided upon lower Ends and Motives : Nay , those lower Ends when alone , will be a constant sin themselves : A preferring Vanity to Glory , the Creature to God , and a setting our heart on that which will never make us happy : And when lust and appetite incline men strongly and constantly to their several objects , what shall sufficiently restrain them , except the greater and more durable delights or motives fetcht from preponderating things ? Lust and Appetite distinguish not between lawful and unlawful . We may see in the brutish Politicks of Benedictus Spinosa , in his Tractat. Theolog. Polit. whither the Principles of Infidelity tend . If sin so overspread the Earth , that the whole world is as drowned in wickedness , notwithstanding all the hopes and fears of a life to come , what would it do were there no such hopes and fears ? § 10. 3. And no Mercy can be truly known and estimated , nor rightly used and improved by him that seeth not its tendency to the End , and perceiveth not that it leadeth to a better Life , and useth it not thereunto . God dealeth more bountifully with us than worldlings understand : He giveth us all the mercies of this life , as helps to an immortal state of Glory , and as earnests of it . Sensualists know not what a Soul is , nor what Soul-mercies are , and therefore not what the Soul of all bodily mercies are ; but take up only with the carkass , shell , or shadow . If the King would give me a Lordship , and send me a Horse or Coach to carry me to it , and I should only ride about the fields for my pleasure , and make no other use of it , should I not undervalue and lose the principal benefit of my Horse or Coach ? No wonder if unbelievers be unthankful , when they know not at all that part of God's mercies , which is the life , and real excellency of them . § 11. 4. And alas ! how should I bear with comfort the sufferings of this wretched life , without the hopes of a life with Christ ? What should support and comfort me under my bodily languishings and pains ? my weary hours , and my daily experience of the Vanity and Vexation of all things under the Sun , had I not a prospect of a comfortable end of all ? I that have lived in the midst of great and precious mercies , have all my life had something to do , to overcome the temptation of wishing that I had never been born , and had never overcome it , but by the belief of a blessed Life hereafter . Solomon's sense of Vanity and Vexation , hath long made all the business , and wealth , and honour , and pleasure of this world ( as such ) appear such a dream and shadow to me , that were it not for the End , I could not have much differenced men's sleeping and their waking thoughts , nor have much more valued the waking than the sleeping part of life , but should have thought it a kind of happiness to have slept from the birth unto the death . Children cry when they come into the world ; and I am often sorry when I am wakened out of a quiet sleep , especially to the business of an unquiet day . We should be strongly tempted in our considering state , to murmure at our Creator , as dealing much hardlier by us than by the Brutes ; if we must have had all those cares , and griefs , and fears , by the knowledge of what we want , and the prospect of death , and future evils , which they are exempted from , and had not withal had the hopes of a future felicity to support us . Seneca and his Stoicks had no better Argument to silence such murmurers who believed not a better life , than to tell them , that if this life had more evil than good , and they thought God did them wrong , they might remedy themselves by ending it when they would : But that would not cure the repinings of a Nature , who found it self necessarily aweary of the miseries of life , and yet afraid of dying . And it is no great wonder that many thought that pre-existent Souls were put into these bodies as a punishment of something done in a former life , while they foresaw not the hoped End of all our fears and sorrows . O how contemptible a thing is man ! saith the same Seneca , unless he lift up himself above humane things ? Therefore , saith Solomon , Eccles . 2. 17. ( when he had glutted himself with all temporal pleasures ) I hated life , because the work that is wrought under the Sun , is grievous to me : For all is vanity and vexation of spirit . § 12. II. I have often thought whether an Implicit belief of a future happiness , without any search into its nature , and thinking of any thing that can be said against it , or the searching , trying way be better . On the one side , I have known many godly women that never disputed the matter , but served God comfortably to a very old Age , ( between 80 and 100 ) to have lived many years in a chearful readiness and desire of death , and such as few Learned , studious men do never attain to in that degree ; who , no doubt , had this as a Divine Reward of their long and faithful service of God , and trusting in him . On the other side , a studious man can hardly keep off all Objections , or secure his mind against the suggestions of difficulties and doubts ; and if they come in , they must be answered ; seeing we give them half a victory , if we cast them off before we can answer them . And a Faith that is not upheld by such evidence of Truth , as Reason can discern and justifie , is oft joyned with much secret doubting , which men dare not open , but do not therefore overcome : And its weakness may have a weakening deficiency , as to all the graces and duties which should be strengthened by it . And who knoweth how soon a temptation from Satan , or Infidels , or our own dark hearts , may assault us , which will not , without such evidence and resolving Light be overcome ? And yet many that try , and reason , and dispute most , have not the strongest , or most powerful Faith. § 13. And my thoughts of this have had this issue . 1. There is a great difference between that Light which sheweth us the Thing it self , and that artificial skill by which we have right Notions , Names , Definitions , and formed Arguments , and Answers to Objections . This Artificial , Logical , Organical kind of Knowledge is good and useful in its kind , if right ; like Speech it self : But he that hath much of this , may have little of the former : And unlearned persons that have little of this , may have more of the former , and may have those inward perceptions of the verity of the Promises & Rewards of God , which they cannot bring forth into artificial reasonings to themselves or others ; who are taught of God by the effective sort of Teaching , which reacheth the Heart o● Will , as well as the Understanding , and is a Giving of what is taught , and a Making us such as we are told we must be . And who findeth not need to pray hard for this effective Teaching of God , when he hath got all Organical Knowledge , and Words and Arguments in themselves most apt , at his fingers ends ( as we say ? ) When I can prove the Truth of the Word of God , and the Life to come , with the most convincing undeniable Reasons , I feel need to cry and pray daily to God , to increase my Faith , and to give me that Light which may satisfie the Soul , and reach the end . § 14. 2. Yet man being a Rational wight , is not taught by meer Instinct and Inspiration : And therefore this Effective Teaching of God doth ordinarily suppose a Rational , Objective , Organical Teaching and Knowledge . And the foresaid unlearned Christians are convinced by good evidence , that God's Word is true , and his Rewards are sure , though they have but a confused conception of this evidence , and cannot word it , nor reduce it to fit notions . And to drive these that have fundamental evidence , unseasonably and hastily to dispute their Faith , and so to puzzle them by words and artificial Objections , is but to hurt them , by setting the Artificial Organical lower part ( which is the body of Knowledge ) against the real Light and Perception of the Thing ( which is as the Soul ) even as carnal men set the Creatures against God , that should lead us to God ; so do they by Logical Artificial Knowledge . § 15. But they that are prepared for such Disputes , and furnished with all artificial helps , may make good use of them for defending and clearing up the Truth to themselves and others ; so be it they use them as a means to the due end , and in a right manner , and set them not up against , or instead of the real and effective Light. § 16. But the Revealed and Necessary part must here be distinguished from the unrevealed and unnecessary . To study till we as clearly as may be understand the certainty of a future happiness , and wherein it consisteth ; ( in the sight of God's Glory , and in perfect , holy , mutual Love , in Union with Christ , and all the blessed ) this is of great use to our Holiness and Peace . But when we will know more than God would have us , it doth but tend ( as gazing on the Sun ) to make us blind , and to doubt of certainties , because we cannot be resolved of uncertainties . To trouble our heads too much in thinking , how Souls out of the body do subs●s● and act , sensitively or not , by Organs , or without ; how far they are one , and how far still individuate , in what place they shall remain , and where is their Paradise or Heaven ; how they shall be again united to the body ; whether by their own emission , as the Sun beams touch their Objects here , and whether the body shall be restored , as the consumed flesh of restored sick men , aliunde , or only from the old materials : A hundred of these Questions are better left to the knowledge of Christ , lest we do but foolishly make snares for our selves . Had all these been needful to us , they had been revealed . In respect to all such curiosities and needless knowledge , it is a Believer's wisdom implicitly to Trust his Soul to Christ , and to be satisfied that he knoweth what we know not , and to fear that vain , vexatious knowledge , or inquisitiveness into good and evil , which is selfish , and savoureth of a distrust of God , and is that sin , and fruit of sin , which the Learned world too little feareth . § 17. III. That God is the Rewarder of them that diligently seek him , and that holy Souls shall be in blessedness with Christ , these following Evidences conjoyned do evince ; on which my Soul doth raise its Hopes . § 18. I. The Soul which is an Immortal Spirit , must be immortally in a Good or Bad condition : But Man's Soul is an Immortal Spirit , and the good are not in a bad condition : Its Immortality is proved thus : A spiritual , or most pure invisible substance naturally endowed with the Power , Virtue , or Faculty of Vital-Action , Intellection and Volition , which is not annihilated , nor destroyed by separation of Parts , nor ceaseth or loseth either its Power , Species , Individuation or Action , is an Immortal Spirit . But such is the Soul of Man , as shall be manifest by parts . § 19. I. The Soul is a substance : For that which is Nothing , can do Nothing ; but it doth move , understand and will. No man will deny that this is done by something in us , and by some substance ; and that substance is it which we call the Soul : It is not Nothing , and it is within us . § 20. As to them that say , It is the Temperament of several parts conjunct , I have elsewhere fully confuted them , and proved , 1. That it is some one part that is the Agent on the rest , which all they confess that think it to be the material spirits , or fiery part : It is not bones and flesh that understand , but a purer substance , as all acknowledge . 2. What part soever it be , it can do no more than it is Able to do : And a conjunction of many parts , of which no one hath the power of Vitality , Intellection , or Volition , formally or eminently ( somewhat as excellent ) can never by contemperation do those acts : For there can be no more in the effect than is in the cause ; otherwise it were no effect . The vanity of their Objections , that tell us , a Lute , a Watch , a Book , perform that by cooperation , which no one part can do , I have elsewhere manifested . 1. Many strings indeed have many motions , and so have many effects on the Ear and Phantasie , which in us are sound , and harmony : But all is but a percussion of the Air by the strings , and were not that motion received by a sensitive Soul , it would be no Musick or Melody ; so that there is nothing done but what each part had power to do . But Intellection and Volition are not the conjunct motions of all parts of the body , receiving their form in a nobler Intellective nature , as the sound of the strings maketh melody in man : If it were so , that Receptive Nature still would be as excellent as the Effect importeth . 2. And the Watch or Clock doth but move according to the action of the spring or poise ; but that it moveth in such an order as becometh to man a sign and measure of Time , this is from Man who ordereth it to that use . But there is nothing in the motion , but what the parts have their power to cause : And that it signifieth the hour of the daies to us , is no Action , but an object used by a rational Soul as it can use the shadow of a Tree or House , that yet doth nothing . 3. And so a Book doth nothing at all , but is a meer objective ordination of passive signs , by which Man 's active Intellect can understand what the Writer or Orderer did intend ; so that here is nothing done beyond the power of the Agent , nor any thing in the effect which was not in the cause , either formally or eminently . But for a company of Atoms , of which no one hath sense or reason , to become sensitive and rational by meer conjunct motion , is an ●ffect beyond the power of the supposed cause . § 21. But as some think so basely of our noblest Acts , as to think that contempered agitated Atoms can perform them , that have no natural intellective or sensitive virtue or power in themselves , so others think so highly of them , as to take them to be the Acts only of God ( or some universal Soul ) in the body of Man ; and so that there is no Life , Sense or Reason in the World , but God himself ( or such an universal Soul ; ) And so that either every man is God , ( as to his Soul ) or that it is the Body only that is to be called Man as distinct from God. But this is the Self-ensnaring and self-perplexing temerity of busie , bold and arrogant heads , that know not their own capacity and measure . And on the like reasons they must at last come ( with others ) to say , that all passive matter also is God , and that God is the Universe , consisting of an Active Soul , and Passive Body . As if God were no cause , and could make nothing , or nothing with Life , or Sense , or Reason . § 22. But why depart we from things certain , by such presumptions as these ? Is it not certain , that there are baser creatures in the World , than Men or Angels ? Is it not certain that one Man is not another ? Is it not certain , that some men are in torment of body and mind ? And will it be a comfort to a man in such torment to tell him , that he is God ? or that he is part of an universal Soul ? Would not a man on the Rack , or in the Stone , or other misery say , [ Call me by what name you please , that caseth not my pain : If I be part of God , or an universal Soul , I am sure I am a tormented miserable part ! And if you could not make me believe that God hath some parts which are Serpents , Toads , Devils , or wicked or tormented men , you must give me other senses , and perceptive powers , before it will comfort me , to hear that I am such a part . And if God had wicked and tormented parts on Earth , why may he not have such , and I be one of them hereafter ? And if I be a holy and happy part of God , or of an universal Soul on Earth , why may not I hope to be such hereafter ? § 23. We deny not but that God is the continued first cause of all Being whatsoever ; and that the branches and fruit depend not as effects so much on the causality of the Stock and Roots , as the creature doth on God ; and that it is an impious conceit to think that the World , or any part of it , is a Being independent , and separated totally from God , or subsisting without his continued causation . But cannot God cause as a Creator , by making that which is not himself ? This yieldeth the self-deceiver no other honour , nor happiness , but what equally belongeth to a Devil , to a Fly or Worm , to a Dunghill , or to the worst & miserablest man ! § 24. II. As Man's Soul is a SUBSTANCE , so is it a Substance differenced formally from all inferiour Substances , by an Innate ( indeed Essential ) Power , Virtue , or Faculty of Vital-Action , Intellection , and Free-will : For we find all these Acts performed by it , as Motion , Light and Heat are by the Fire or Sun. And if any should think that these Actions are like those of a Musician , compounded of the Agents ( principal and organical several ) parts , could he prove it , no more would follow , but that the lower powers ( the Sensitive or Spirits ) are to the higher as a Passive Organ , receiving its operations ; and that the Intellectual Soul hath the power of causing Intellection and Volition by its Action on the inferiour parts , as a man can cause such motions of his Lute , as shall be melody ( not to it , but ) to himself : And consequently , that as Musick is but a lower operation of man ( whose proper acts of Intellection and Volition are above it ) so Intellection and Volition in the Body are not the noblest Acts of the Soul , but it performeth them by an Eminent Power , which can do greater things . And if this could be proved , what would it tend to the unbelievers ends , or to the disadvantage of our hopes and comforts ? § 25. III. That man's Soul at death is not annibilated ; even the Atomists and Epicurians will grant , who think that no Atom in the Universe is annihilated : And we that see not only the Sun and Heavens continued , but every grain of matter , and that compounds are changed by dissolution of parts , and rarefaction , or migration , &c. and not by Annihilation , have no reason to dream that God will annihilate one Soul ( though he can do it if he please , yea and annihilate all the World : ) It is a thing beyond a rational expectation . § 26. IV. And a destruction by the dissolution of the parts of the Soul , we need not fear . For , 1. Either an Intellectual Spirit is divisible and partible , or not ; if not , we need not fear it ; if it be , either it is a thing that Nature tendeth to , or not : But that Nature doth not tend to it , is evident . For , 1. There is naturally so strange and strong an inclination to unity , and averseness to separation in all things , that even Earth and Stones , that have no other ( known ) natural motion , have yet an aggregative motion in their gravitation : But if you will separate the parts from the rest , it must be by force . And Water is yet more averse from partition without force , and more inclined to union than Earth , and Air than Water , and Fire than Air ; so that he that will cut a Sun-beam into pieces , and make many of one , must be an extraordinary Agent . And surely Spirits , even Intellectual Spirits , will be no less averse from partition , and inclined to keep their Unity , than Fire , or a Sun-beam is ; so that naturally it is not a thing to be feared , that it should fall into pieces . 2. And he that will say , that the God of Nature will change , and overcome the Nature that he hath made , must give us good proofs of it , or it is not to be feared . And if he should do it as a punishment , we must find such a punishment somewhere threatened , either in his Natural , or Supernatural Law , which we do not ; and therefore need not fear it . § 27. 3. But if it were to be feared , that Souls were partible , and would be broken into parts , this would be no destruction of them , either as to their substance , powers , form or action , but only a breaking of one Soul into many : For being not compounded of Heterogeneal parts , but as simple Elements of Homogeneal only , as every Atom of Earth is Earth , and every drop of Water in the Sea is Water , and every particle of Air and Fire , is Air and Fire , and have all the properties of Earth , Water , Air and Fire ; so would it be with every particle of an Intellectual Spirit . But who can see cause to dream of such a partition , never threatened by God ? § 28. V. And that Souls lose not their formal Powers or Virtues , we have great reason to conceive ; because they are their Natural Essence , not as mixt , but simple substances : And though some imagine that the Passive Elements may be attenuation , or incrassation , be transmuted one into another , yet we see that Earth is still Earth , and Water is Water , and Air is Air ; and their conceit hath no proof : And , were it proved , it would but prove that none of these are a first or proper Element : But what should an Intellectual Spirit be changed into ? How should it lose its formal Power ? not by Nature ; for its Nature hath nothing that tendeth to deterioration , or decay , or self-destruction ? The Sun doth not decay by its wonderful Motion , Light and Heat : And why should Spirits ? Not by God's destroying them , or changing their Nature : For , though all things are in constant motion or revolution , he continueth the Natures of the simple Beings , and sheweth us , that he delighteth in a constancy of operations , insomuch that hence Aristotle thought the world Eternal . And God hath made no Law that threateneth to do it as a penalty . Therefore to dream that Intellectual Spirits shall be turned into other things and lose their Essential formal Powers , which specify them , is without and against all sober reason . Let them first but prove that the Sun loseth Motion , Light and Heat , and is turned into Air , or Water or Earth . Such changes are beyond a rational fear . § 29. VI. But some men dream that Souls shall sleep , and cease their Acts , though they doe not their powers . But this is more unreasonable than the former . For it must be remembred that it is not a meer obediential Passive power that we speak of ; but an Active Power consisting in a great an Inclination to Act , as Passive natures have to forbear action . So that if such a nature Act not , it must be because its natural Inclination is hindred by a stronger ; And who shall hinder it ? 1. God would not continue an Active Power , Force and Inclination in nature , and forcibly hinder the operation of that nature which he himself continueth ; unless penally for some special cause ; Which he never gave us any notice of by any threatning , but the contrary . 2. Objects will not be wanting , for all the world will be still at hand , and God above all . It is therefore an unreasonable conceit to think that God will continue an Active Vital Intellective Volitive Nature , Form , Power , Force , Inclination , in a noble substance , which shall use none of these for many hundred or thousand years , and so continue them in vain . Nay , 3. It is rather to be thought that some Action is their constant state without which the cessation of their very form , would be inferred . § 30. But all that can be said with reason is that separated Souls , and Souls hereafter in Spiritual Bodies , will have Actions of another mode , and very different from these that we now perceive in flesh . And be it so . They will yet be radically , of the same Kind , and they will be formally or eminently such as we now call , Vitality , Intellection and Volition ; And they will be no lower nor less excellent if not far more ; And then what the difference will be , Christ knoweth whom I trust , and in season I shall know . But to talk of a Dead Life , an unactive activity , or a Sleeping Soul , is fitter for a sleeping than a waking man. § 31. It 's true that Diseases or Hurts do now hinder the Souls Intellectual perceptions in the body , and in Infancy and Sleep they are imperfect . Which proveth indeed that the Acts commonly called Intellection and Volition , have now somthing in them also of sensation , and that sensitive operations are diversifyed by the Organs of the several senses . And that bare Intellection and Volition without any sensation is now scarce to be observed in us , though the Soul may have such acts intrinsecally and in its profundity . For it is now so united to this body , that it acteth on it as our form ; And indeed the Act , observed by us cannot be denied to be such as are specified or modified at least , by the Agents , and the Recipients , and Sub-Agents parts conjunct . But , 1. As the Sun would do the same thing ex parte sui if in vacuo only it sent forth its beams , though this were no Illumination or Calefaction , because there were no Recipient , to be Illuminated and Heated by it . And it would lose nothing by the want of objects ; so the Soul , had it no Body to act on , would have its profound Immanent Acts of self-living , self-perceiving , and self loving , ( and all its external acts on other objects , which need not Organs of sense for their approximation . ) And 2. It s sensitive faculty is it self , or such as it is not separated from , though the Particular sorts of sensation may be altered with their uses : And therefore it may still act on or with the sense : And if one way of sensation be hindered , it hath another . 3. And how far this Lanthorn of flesh doth help or hinder its operations , we know not yet , but shall know hereafter . Sondi●s de Orig. Animae ( though an heretical Writer ) hath said much to prove that the Body is a hinderance , and not a help to the Soul's Intuition . And if Ratiocination be a compound act yet Intuition may be done for ever by the Soul alone . 4. But as we are not to judge what Powers the Soul hath when the Acts are hindered , but when they are done ; nor what Souls were made by God for , by their state in the Womb or Infancy , or Diseases , but by our ordinary mature state of life ; so we have little reason to think that the same God who made them for Life , Intellection and Volitions here , will not continue the same Powers o● the same , or as noble uses hereafter , whether with Organs , or without , as pleaseth him . If in this flesh our Spirits were not unactive and useless , we have no reason to think that they will be so hereafter , ( and that for ever . ) § 32. This greatest and hardest of all Objections , doth make us confess ( with Contarenus , contra Pomponatium de Anim. Immortalit . ) that though by the Light of Nature we may know the Immortality of Souls , ( and that they lose not their Powers , or Activity ) yet without supernatural Light , we know not what manner of Action they will have in their separated state , or in another world , because here they act according to objective Termination , and the Receptivity of the Sense and Phantasie , & Recipitur ad modum recipientis ; and in the Womb we perceive not that it acteth intellectually at all . But we know , That , 1. If even then it differed not in its formal ●ower from the Souls of Brutes , it would not so much afterward differ in Act : And it would never be raised to that which was not virtually in its Nature at the first . 2. And we find , that even very little Children have quick and strong knowledge of such Objects as ●●e brought within their reach : And that their Ignorance is not for want of an Intellectual Power , but for want of Objects , or Images of things which time , and use , and conversation among Objects , must furnish their Phantasies and Memories with . And so a Soul in the Womb , or in an Apoplexy , hath not Objects of Intellection within its reach to act upon ; but is as the Sun to a Room that hath no windows to let in its light . 3. And what if its profound Vitality , Self perception , and Self-love be by a kind of Sensation and Intuition , rather than by Discursive Reason ? I doubt not but some late Philosophers make snares to themselves and others , by too much vilifying sense and sensitive Souls , as if sense were but some loseable Accident of contempered Atoms : But Sensation ( though diversified by Organs and Uses , and so far mutable ) is the Act of a noble Spiritual Form and Virtue . And as Chambre and some others make Brutes a lower rank of Rationals , and Man another higher species , as having his nobler Reason for higher Ends ; so for Man to be the noblest Order ( here ) of Sensitives , and to have an Intellect to Order and Govern Sensations , and connex them and improve them , were a noble work , if we had no higher . And if Intellection and Volition were but a higher species of Internal Sensation , than Imagination , and the Phantasie and Memory are , it might yet be a height that should set Man specifically above the Brutes . And I am daily more and more persuaded , that Intellectual Souls are essentially sensitive and more , and that their Sensation never ceaseth . 4. And still I say , that it is to Nature it self a thing unlikely that the God of Nature will long continue a Soul that hath formally or naturally an Intellective Power , in a state in which it shall have no use of it . Let others that will enquire whether it shall have a Vehicle or none to act in , and whether aereal , or igneous , and ethereal , and whether it be really an Intellectual sort of Fire , as material as the solar Fire , whose ( not compounding , but ) inadequate-conceptus objectivi are , an Igneous substance , and a Formal Virtue of Life , Sense , and Intellection , with other such puzzling doubts ; it satisfieth me , that God will not continue its noblest Powers in vain ; and how they shall be exercised , is known to him : And that God's Word tells us more than Nature . And withal , LIFE , INTUITION and LOVE ( or Volition ) are Acts so natural to the Soul ( as Motion , Light and Heat , quoad actum to Fire ) that I cannot conceive how its Separation should hinder them , but rather that its Incorporation hindereth the two latter by hiding Objects , whatever be said of abstractive knowledge and memory . § 33. VII . But the greatest difficulty to Natural Knowledge is , Whether Souls shall continue their individuation , or rather fall into one common Soul , or return so to God that gave them , as to be no more divers ( or many ) individuals as now ; as extinguished Candles are united to the illuminated Air , or to the Sun beams . But of this I have elsewhere said much for others ; and for my self I find I need but this : 1. That as I said before , either Souls are partible substances , or not : If not partible . how are they unible ? If Many may be made One by conjunction of substances , then that One may ( by God ) be made Many again by partition . Either All ( or Many ) Souls are now but One ( individuate only by Matter , as many gulfs in the Sea , or many Candles lighted by the Sun ) or not : If they are not One now in several bodies , what reason have we to think that they will be One hereafter , any more than now ? Augustine ( de Anim. ) was put on the question , 1. Whether Souls are One , and not Many : ( and that he utterly denieth . ) 2. Whether they are Many , and not One ; ( and that it seemeth he could not digest . ) 3. Whether they were at once both One and Many ( which he thought would seem to some ridiculous , but he seemeth most to incline to : ) And as God is the God of Nature , so Nature ( even of the Devils themselves ) dependeth on him , as I said , more than the Leaves or Fruit do on the Tree : And we are all his Off-spring , and Live , and Move , and Are in Him , Acts 17. But we are certain for all this , 1. That we are not God ; 2. That we are yet many Individuals , and not all One Soul or Man. I● our Union should be as near as the Leaves and Fruit on the same Tree , yet those Leaves and Fruit are numerous and individual Leaves and Fruits , though parts of the Tree . And were this proved of our present , or our future state , it would not alter our Hopes or Fears : For as Now , though we all Live , Move , and Be in God , ( and , as some dream , are parts of a common Soul ) yet it is certain that some are Better and Happier than others ; some wise and good , and some foolish and evil ; some in pain and misery , and some at ease and in pleasure ; and ( as I said ) it is now no ease to the miserable to be told that radically all Souls are One ; no more will it be hereafter , nor can men reasonably hope for , or fear such an Union , as shall make their state the same . We see in Nature ( as I have elsewhere said ) that if you graff many sorts of Sciens ( some sweet , some bitter , some Crabs ) on the same Stock , they will be One Tree , and yet have diversity of fruit . If Souls be not Unible , nor Partible substances , there is no place for this doubt : If they be , they will be still what they are , notwithstanding any such Union with a common Soul. As a drop of Water in the Sea is a separable part , and still it self ; and as a Crab upon the foresaid Stock or Tree . And the good or bad quality ceaseth not by any Union with others . Sure we are , that all Creatures are in God , by close dependance , and yet that the good are good , and the bad are bad , and that God is Good , and hath no Evil ; and that when Man is tormented or miserable , God suffereth nothing by it ( as the whole Man doth when but a Tooth doth ake . ) ( For he would not hurt himself were he passive . ) Therefore to dream of any such cessation of our Individuation by any Union with a Creature , as shall make the Good less Good , or happy , or the Bad less Bad or miserable , is a groundless folly . § 34. Yet it is very probable that there will be a Nearer Union of holy Souls with God and Christ , and one another , than we can here conceive of : But this 〈◊〉 so far from being to be feared , that it is the highest of our hopes . 1. God himself ( though equally every where in his Essence ) doth operate very variously on his Creatures . On the wicked he operateth as the first Cause of Nature ( as his Sun shineth on them : ) On some he operateth by common Grace : To some he giveth Faith to prepare them for the Indwelling of his Spirit : In Believers he dwelleth by Love , and they in him : And if we may use such a comparison as Satan acteth on some only by suggestions , but on others so despotically as that it 's called His Possessing them ; so God's Spirit worketh on holy Souls so powerfully and constantly , as is called his Possessing them . And yet on the Humane Nature of Christ , the Divine Nature of the Second Person hath such a further extraordinary Operation , as is justly called a Personal Union ; which is not by a more Essential Presence ( for that is every where ) but by a peculiar operation and relation : And so holy Souls being under a more felicitating operation of God , may well be said to have a Nearer Union with him than now they have . § 35. 〈◊〉 . And I observe , that ( as is aforesaid ) all things have naturally a strong inclination to Union and Communion with their like : Every clod and stone inclineth to the Earth : Water would go to Water ; Air to Air , Fire to Fire ; Birds and Beasts associate with their like . And the noblest natures are most strongly thus inclined ; And therefore I have natural reason to think that it will be so with holy Souls . § 36. 3. And I find that the inordinate Contraction of Man to himself , and to the interest of this Individual-Person , with the defect of Love to all about us , according to every creatures goodness , and specially to God the Infinite good , whom we should love above our selves , is the very sum of all the pravity of man. And all the injustice and injury to others , and all the neglect of good works in the world , and all our daily terrours , and self-distracting self-tormenting cares , and griefs , and fears , proceed from this inordinate Love and Adhesion to our selves : Therefore I have reason to think that in our better state , we shall perfectly Love others as our selves , and the selfish Love will turn into a common and a Divine Love , which must be by our preferring the common and the Divine Good , and Interest . § 37. And I am so sensible of the power and Plague of selfishness , and how it now corrupteth , tempteth and disquieteth me , that when I feel any fears lest individuation cease , and my Soul fall into one common Soul ( as the Stoicks thought all Souls did at death ) I find great cause to suspect that this ariseth from the power of this corrupting selfishness : For Reason seeth no cause at all to fear it were it so . § 38. 4. For I find also that the nature of Love is to desire as near a Union as is possible ; And the strongest Love doth strongliest desire it . Fervent Lovers think they can scarce be too much One. And Love is our Perfection , and therefore so is Union . § 39. 5. And I find that when Christians had the first and full pourings out of the Spirit they had the ferventest Love , and the nearest Union , and the least desire of propriety and distance . § 40. 6. And I find that Christs prayer for the felicity of his disciples is a prayer for their Unity , Joh. 17. 22 , 23. And in this he placeth much of their Persection . § 41. 7. And I find also that man is a sociable nature and that all men find by experience that conjunction in societies , is needful to their Safety , strength and Pleasure . § 42. 8. And I find that my Soul would fain be nearer God , and that darkness and distance is my misery and near communion is it that would answer all the tendencies of my Soul : Why then should I fear too near a Union . § 43. I think it utterly improbable , that my Soul should become more nearly united to any creature , than to God : ( though it be of the same kind with other Souls , and infinitely below God ) : For God is as near me as I am to my self : I still depend on him as the effect upon its total constant cause ; And that not as the fruit upon the Tree , which borroweth all from the Earth , Water , Air , and Fire which it communicateth to its fruit ; but as a creature on its Creator , who hath no Being but what it receiveth totally from God , by constant communication . Hence Autonine , Seneca , and the rest of the Stoicks thought that all the World was God , or one Great Animal consisting of Divine Spirit and Matter , as Man of Soul and body ; Sometime calling the supposed Soul of the World , GOD , and sometime calling the whole World , God ; But still meaning that the Universe was but one Spirit and Body united and that we all are parts of God , or of the Body of God , or Accidents at least . § 44. And even the Popish Mystical Divines in their pretensions to the highest Perfection say the same in sense ; such as Benedict . Anglus in his Regula Perfectionis , ( approved by many Doctors , ) who placeth much of his Supereminent Life , in our Believing verily that there is nothing but God , and Living accordingly ; Maintaining that all creatures are nothing distinct from God , but are to God , as the Beams are to the Sun , and as the Heat is to the Fire , ( which really is it self ; ) And so teaching us to rest in all things as Good , as being nothing but Gods essential will , which is himself ( resolving even our sins and Imperfections , accordingly into God , so that they are Gods or None . ) § 45. And all these men have as fair a pretence for their conceits of such a Union with God now , as for such an Union after death : For their Reason is , 1. That God being Infinite , there can be no more Beings than his own But God and the smallest Being distinct , would be more Entity than God alone : But Infinity can have no addition . 2. Because Ens & Bonum Convertuntur ; But God only is good . And if we are notwithstanding all this , distinct Beings from God now , we shall be so then . For we shall not be Annihilated , and we shall not be so advanced as to be deified , and of creatures or distinct Beings , turned into a Being infinitely above us . If we be not Parts of God now , we shall not be so then . But if they could prove that we are so now , we should quickly prove to them , 1. That then God hath material divisible parts ( as the Stoicks thought . ) 2. And that we are no such parts , as are not distinct from one another ; but some are tormented , and some happy . And 3. That ( as is said ) it will be no abatement of the misery of the tormented , nor of the felicity of the blessed , to tell them that they are all parts of God : For , though the manner of our Union with him , and dependance on him , be past our comprehension , yet that we are distinct and distant from each other , and have each one a joy or misery of his own , is past all doubt . Therefore there is no Union with God to be feared by holy Souls , but the utmost possible to be highliest desired . § 46. And if our Union with God shall not cease our Individuation , or resolve us into a Principle to be feared , we may say so also of our Union with any common Soul , or many : If we be Unible , we are Partible , and so have a distinct , though not a divided substance , which will have its proper Accidents . All Plants are parts of the Earth , really united to it , and radicated in it , and live , and are nourished by it : And yet a Vine is a Vine , and an Apple is an Apple , and a Rose is a Rose , and a Nettle is a Nettle . And few men would be toiled Horses or Toads , if it were proved that they are animated by a common Soul. § 47. But God letteth us see , that though the World be One , yet he delighteth in a wonderful diversity and multiplicity of Individuals . How various and numerous are they in the Sea , and on the Land , and in the Air ? And are there none in the other World ? How come the Stars therein to be so numerous , which are of the same Element ? And though perhaps Saturn , or some other Planets , or many Stars , may send forth their radiant Effluvia , or parts , into the same Air , which the Sun Beams seem totally to fill and illuminate , yet the Rays of the Sun , and of other Stars , are not the same , how near soever in the same Air. § 48. Were there now no more Contraction by Egoity or Propriety among men , nor Mine and Thine did signify no more , nor the distance were greater than that of the several drops of Water in the Sea , or particles of of Light in the illuminated Air , but I had all my part in such a perfect unity and Communion with all others , and knew that all were as happy as I , so that there were no divisions by cross interests or minds , but all were One , certainly it would make my own comforts greater by far than they are now ? Are not an hundred Candles set together and united as splendid a flame as if they w●re all set asunder . To one Soul , one Love , one Joy would be . § 49. Object . But it is only the fomes that individuateth Lights ; As when the same Sun by a burning Glass lighteth a thousand Candles , they are individuate only by the matter contracting , being still all united parts of the same Sun Beams . And when they are extinct , they are nothing , or all one again . Ans . They were before they were extinct , both One and many , none but fools think that extinction annihilateth them , or any part of them : They are after , as much Substance and as much solar Fire though diffused , and as much and no more one than before , but not indeed Many as before , but Parts of one . Nature hath made the equal diffused Sun Beams to be to the Air and surface of the Earth , as the blood equally moving in the Body : And our Candles and Fires seem to be like the same blood contracted in a bile or Inflammation , which indeed is more felt than the equally diffused blood , but it is as the pain of a disease . And so when our Fires go out they are but like a healed Scattered Inflammation , & the same substance is more naturally and equally diffused . And if the Individuation of Souls were only by Corporeal matter and the Union thus as great at their departure , it would not diminish , if it did not too much increase their perfection and felicity : For there would be no diminution of any Substance , or Power , or Activity , or Perfection whatsoever . § 50. And this would confute their fond Opinion , who think that separated Souls sleep in nudâ potentiâ , for want of an organized body to operate in : For , no doubt but if all holy Souls were One , this World , either in Heaven or Earth , hath a common Body , enough for such a Soul to operate in . Even those Stoicks that think departed Souls are One , do think that that One Soul hath a nobler operation than ours , in our narrow Bodies , and that when our Souls cease animating this Body , they have the nobler and sweeter work in part , of animating the whole World : And those that thought several Orbs had their several Souls , of which the particular wights participated , said the like of separated Souls , as animating the bodies of their Globes or Orbs. And though all these men trouble their heads with their own vain imaginations , yet this much the Nature of the Matter tells us , which is considerable , that whereas the utmost fear of the Infidel , is , that Souls departed lose their Individuation or Activity , and are resolved into one common Soul , or continue in a sleepy Potentiality , for want of a Body to operate in , they do but contradict themselves , seeing it is a notorious Truth , 1. That if all holy Souls were One , no one would be a Loser by the Union , but it would be a greater Gain than we must hope for : For a part of One is as much and as noble , and as active a Substance , as if it were a separated Person : ( And Annihilation , or loss of specifique Powers , is not to be rationally feared . ) 2. And that one Soul is now either self-subsisting without a Body , or animateth a suitable Body ( as some Ancients thought the Angels Stars . ) If that One Soul can act without a Body , so may Ours , whether as parts of it , or not : If that One Soul animate a suitable Body , ours were they united parts of it , would have part of that Employment ; so that hereby they confute themselves . § 51. Obj. But this would equalize the Good and Bad , or at least those that were good in several degrees ; And where then were the Reward and Punishment ? Ans . It would not equal them at all , any more than distinct Personality would do : For , 1. The Souls of all holy Persons may be so united , as that the Souls of the wicked shall have no part in that Union . Whether the Souls of the wicked shall be united in one sinful miserable Soul , or rather but in one sinful Society , or be greatlier separate disunited , contrary to each other , and militant , as part of their sin and misery , is nothing to this case . 2. Yet Natural and Moral Union must be differenced . God is the Root of Nature to the worst , and however in one sense it is said , that There is nothing in God but God , yet it is true , that , In Him all Live , and Move , and have their Being . But yet the wickeds Inbeing in God , doth afford them no Sanctifying and Beatifying communion with him , as experience sheweth us in this life ; which yet holy Souls have , as being made capable Recipients of it . As I said , different Plants , Bryars and Cedars , the stinking and the sweet are implanted parts ( or Accidents ) of the same World or Earth . 3. And the godly themselves may have as different a share of happiness in one common Soul , as they have now of Holiness , and so as different Rewards ( even as Roses , and Rosemary , and other Herbs differ in the same Garden , and several Fruits in the same Orchard , or on the same Tree . ) For , if Souls are Unible , and so Partible Substances , they have neither more nor less of Substance or Holiness for their Union ; and so will each have his proper measure . As a Tun of Water cast into the Sea , will there still be the same , and more than a spoonful cast into it . § 52. Obj. But Spirits are not as Bodies extensive and quantitative , and so not partible or divisible , and therefore your supposition is vain . Ans . 1. My supposition is but the objectors : For if they confess that Spirits are Substances ( as cannot with reason be denyed ; For they that Specify their operations by Motion only yet suppose a pure proper substance to be the subject or thing Moved ) then when they talk of Many Souls becoming One , it must be by conjunction and increase of the Substance of that one . Or when they say that they were alwaies One , they will confess withal that they now differ in number , as individuate in the body : And who will say that Millions of Millios are no more than one of all those Millions ▪ Number is a sort of Quantity : And all Souls in the world are more than Cain's or Abel's only . One feeleth not what another feeleth . One knoweth not what another knoweth . And indeed , though Souls have not such corporeal extension , as passive gross bodily Matter hath , yet as they are more noble , they have a more noble sort of Extension , Quantity or Degrees ; according to which all Mankind conceive of all the Spiritual Substance of the Universe , yea all the Angels , or all the Souls on Earth , as being more , and having more Substance than one man's Soul alone . 2. And the Fathers for the most part , especially the Greeks ( yea and the Second Council of Nice ) thought that Spirits created , had a purer sort of Material Being , which Tertullian called a Body ; and doubtless all created Spirits have somewhat of Passiveness ; for they do Recipere vel pati from the Divine Influx : Only God is wholly impassive . We are moved when we move ; and acted when we act : And it is hard to conceive that ( when Matter is commonly called Passive ) that which is Passive should have no sort of Matter in a large sense taken : And if it have any parts distinguishable , they are by God divisible . 3. But if the contrary be supposed , that all Souls are no more than One , and so that there is no place for uniting or partition , there is no place then for the Objection of all Souls becoming One ; and of losing Individuation , unless they mean by Annihilation . § 53. But that God who ( as is said ) delighteth both in the Union , and yet in the wonderful multiplicity of Creatures , and will not make all Stars to be only One ; though Fire have a most uniting or aggregative inclination , hath further given experimental notice that there is Individuation in the other world as well as here , even innumerable Angels and Devils , and not one only , as Apparitions and Witches , and many other evidences prove , of which more anon . So that all things considered , there is no reason to fear that Souls shall lose their Individuation or Activity ( though they change their manner of action ) any more than their Being or formal Power : And so it is naturally certain that they are Immortal . § 54. And if Holy Souls are so far Immortal , I need not prove that they will be Immortally Happy : For their Holiness will infer it ; And few will ever dream that it shall there go ill with them that are good , and that the most just and holy God will not use those well whom he maketh holy . § 1. II. That holy Souls shall be hereafter happy seemeth to be one of the common notices of Nature planted in the consciences of mankind ; And it is therefore acknowledged by the generality of the world that freely use their understandings . Most , yea almost all the Heathen Nations at this day believe it , besides the Mahometans ; And it is the most barbarous Cannibals and Brasilians that do not , whose understandings have had the least improvement , and who have rather an inconsiderate Nescience of it , than a denying opposition . And though some Philosophers denyed it , they were a small and contemned party : And though many of the rest were somewhat dubious , it was only a certainty which they professed to want , and not a probability or opinion that it was true . And both the Vulgar and the deep studyed men believed it , and those that questioned it were the half studyed Philosophers , who not resting in the Natural notice , nor yet reaching full intellectual Evidence of it by discourse , had found out matter of difficulty to puzzle them , and came not to that degree of wisdom as would have resolved them . § 2. And even among Apostates from Christianity most or many still acknowledge the Souls Immortality , and the Felicity and Reward of holy Souls , to be of the common Notices , known by nature to mankind : Julian was so much perswaded of it , that on that account he exhorteth his Priests and Subjects to great strictness and holiness of life , and to see that the Christians did not exceed them . And among us the Lord Herbert de Veritate , and many others that seem not to believe our supernatural Revelations of Christianity , do fully acknowledge it . Besides those Philosophers who most opposed Christianity , as Porphyrius , Maximus Tyrius , and such others . § 3. And we find that this notice hath so deep a root in Nature , that few of those that study and labour themselves into Bestiality ( or Sadduceism ) are able to excuss the fears of future misery but Conscience overcometh or troubleth them much at least , when they have done the worst they can against it . And whence should all this be in man and not in Beasts , if man had no further reason of hopes and fears then they ? Are a few Sadduces wiser by their forced or crude conceits , than all the World that are taught by Nature itself . § 1. III. If the God of Nature have made it every mans certain duty to make it his Chief care and work in this life , to seek for happiness hereafter , then such a happiness there is for them that truly seek it . But the antecedent is certain , as I have elsewhere proved . Ergo , &c. § 2. As to the antecedent , The world is made up of three sorts of men , as to the belief of future retribution . 1. Such as take it for a certain Truth ( such are Christians ; Mahometans , and most Heathens . ) 2. Such as take it for Uncertain , but most probable or likeliest to be true . 3. Such as take it for Uncertain , but rather think it Untrue . ( For as none can be certain that it is false ( which indeed is true ) so I never yet met with one that would say he was certain it was false . ) So that I need not trouble you with the mention of any other party or opinion . But if any should say so ; it is easy to prove that he speaketh falsly of himself . § 3. And that it is the Duty of all these , but especially of the two former sorts , to make it their Chief care and work to seek for happiness in the life to come , is easily proved thus : Natural reason requireth every man to seek that which is Best for himself with the greatest diligence : But Natural reason saith that a Probability or Possibility of the future everlasting happiness is better and more worthy to be sought , than any thing attainable in this present life ( which doth not suppose it . ) Ergo , &c. § 4. The Major is past doubt . Good and Felicity being necessarily desired by the will of man , that which is Best and known so to be , must be Most desired . And the Minor should be as far past doubt , to men that use not their sense against their reason . For 1. In this life there is nothing certain to be continued one hour . 2. It is certain that all will quickly end ; and that the longest life is short . 3. It is certain that time and pleasure past are nothing , properly nothing ; And so no better to us than if they had never been . 4. And it is certain that while we possess them , they are poor , unsatisfactory things , the pleasure of the flesh being no sweeter to a man than to a beast ; And the trouble that accompanieth it much more . Beasts have not the cares , fears and sorrows upon foresight which man hath : They fear not death upon foreknowledge of it , nor fear any misery after death , nor are put upon any labour , sufferings or Tryals , to obtain a future happiness , or avoid a future misery : All which considered , he speaketh not by reason , who saith this vain vexatious life is better than the Possibility or Probability of the everlasting Glory . § 5. Now as to the consequence ( or Major ) of the first Argument , it is evident of itself , from Gods perfection , and the Nature of his works . God maketh it not mans natural Duty to lay out his chief care and labour of all his life , on that which is not , or to seek that which man was never made to attain ; For then , 1. All his Duty should result from meer Deceit and falshood , and God should Govern all the World by a Lie which cannot be his part who wanteth neither Power , wisdom , or Love to Rule them by Truth and righteousness ; And who hath Printed his Image both on his Laws and on his Servants ; In which Laws Lying is condemned ; And the better any man is , the more he hateth it ; And Lyars are loathed by all mankind . 2. And then the better any man is , and the more he doth his duty , the more deluded , erroneous and miserable should he be . For he should spend that care and labour of his life , upon deceit , for that which he shall never have , and so should lose his time and labour . And he should deny his flesh those temporal Pleasures which bad men take , and suffer Persecutions and injuries from the wicked , and all for nothing , and on mistake : And the wickeder or more unbelieving any Man is , the wiser and happier should he be , as being in the right , when he denieth the life to come , and all duty and labour in seeking it , or in avoiding future punishment ; and while he taketh his utmost pleasure here , he hath all that Man was made for . But all this is utterly unsuitable to God's Perfection , and to his other works : For he maketh nothing in vain ; nor can he Lie : much less will he make Holiness itself , and all that duty and work of Life which Reason itself obligeth all men to , to be not only vain , but hurtful to them . But of this argument I have been elsewhere larger . § 1. IV. Man differeth so much from Bruits in the Knowledg of God , and of his future possibilities , that it proveth that he differeth as much in his capacity and certain hopes . 1. As to the Antecedent , Man knoweth that there is a God by his works : He knoweth that this God is our absolute Lord , our Ruler , and our End : He knoweth that naturally we owe him all our Love and Obedience : He knoweth that Good men use not to let their faithfullest Servants be losers by their Fidelity ; nor do they use to set them to labour in vain : He knoweth that Man's Soul is Immortal , ( or at least that it is far most probable that it is so ) ; and therefore that it must accordingly be well or ill for ever ; and that this should be most cared for . 2. And why should God give him all this Knowledge more than to the Bruits , if he were made for no more enjoyment than the Bruits , of what he knoweth : Every wise Man maketh his work fit for the use that he intendeth it to : And will not God ? So that the consequence also is proved from the Divine Perfection : And if God were not Perfect , he were not God : The denial of a God therefore is the result of the denial of Man's future hopes . § 2. And indeed , though it be but an Analogical Reason that Bruits have , those men seem to be in the right , who place the difference between Man and Bruits , more in the Objects , tend ency and work of our Reason , than in our Reason itself as such , and so make Animal Religiosum to be more of his description than Animal Rationale . About their own low concerns , a Fox , a Dog , yea , an Ass , and a Goose have such actions , as we know not well how to ascribe to any thing below some kind of Reasoning , or a perception of the same importance . But they think not of God , and his Government and Laws , nor of obeying , trusting or loving him , nor of the hopes or fears of another life , nor of the joyful prospect of it : These are that work that Man was made for , which is the chief difference from the Bruits . And shall we unman our selves ? § 1. V. The Justice of God as Governour of the World , inferreth different Rewards hereafter , as I have largely elsewhere proved . 1. God is not only a Mover of all that Moveth , but a Moral Ruler of Man by Laws , and Judgment , and Executions . Else there were no proper Law of Nature , which few are so unnatural as to deny : And Man should have no proper Duty , but only Motion , as he is moved : And then how cometh a Government by Laws to be set up under God by Men ? And then there were no sin or fault in any ; for if there were no Law and Duty , but only necessitated Motion , all would be moved as the Mover pleased , and there could be no sin : And then there would be no Moral Good , but forced or necessary motion : But all this is most absurd : And experience telleth us that God doth de facto , Morally Govern the World ; and his Right is unquestionable . § 2. And if God were not the Ruler of the World , by Laws and Judgment , the World would have no universal Laws ; for there is no Man that is the universal Ruler : And then Kings , and other Supream Powers , would be utterly Lawless and ungoverned , as having none above them to give them Laws , and so they would be capable of no sin or fault , and of no punishment ; which yet neither their Subjects interest , nor their own Consciences will grant , or allow them throughly to believe , § 3. And if God be a Ruler , he is Just : or else he were not Perfect , nor so Good as he requireth Princes and Judges on Earth to be . An unjust Ruler or Judge is abominable to all Mankind . Righteousness is the great Attribute of the Universal King. § 4. But how were he a Righteous Ruler . 1. If he drew all men to obey him by deceit : 2. If he obliged them to seek and expect a felicity or reward which he will never give them . 3. If he make Man's duty his misery . 4. If he require him to labour in vain . 5. If he suffer the wicked to prosecure his Servants to the Death , and make duty costly , and give no after recompence . 6. If he let the most wicked on the Earth pass unpunished , or to scape as well hereafter as the best , and to live in greater pleasure here . The Objections fetcht from the intrinsecal good of Duty , I have elsewhere answered . § 1. VI. But God hath not left us to the Light of meer Nature , as being too dark for men so blind as we : The Gospel Revelation is the clear Foundation of our Faith and Hopes . Christ hath brought Life and Immortality to Light : One from Heaven that is greater than an Angel was sent to tell us what is there , and which is the way , and to secure our hopes . He hath risen and conquered death , and entered before us as our Captain and Forerunner into the Everlasting habitations . And he hath all power in Heaven and Earth , and all Judgment is committed to him ; that he might give Eternal life to his Elect : he hath frequently and expresly promised it them , that they shall live because he liveth , and shall not perish , but have Everlasting life . And how fully he hath proved and sealed the Truth of his Word ▪ and Office to us , I have so largely opened in my Reasons of the Christian Religion , and unreasonableness of Infidelity , and in my Life of Faith , &c. and since in my Houshold Catechizing , that I will not here repeat it . § 2. And as all his Word is full of promises of our future Glory at the Resurrection , so we are not without assurance that at Death the departing Soul * doth enter upon a State of Joy and Blessedness : For , 1. He expresly promised the penitent crucified Thief , This day shalt thou be with me in Paradise , Luk. 23. 2. He gave us the Narrative or Parable of the damned sensualist , and of Lazarus , Luk. 16. to instruct us , and not to deceive us . 3. He tells the Sadduces that God is not the God of the Dead ( as his Subjects and Beneficiaries ) but of the Living , Mat. 22. 32. 4. Henoch and Elias were taken up to Heaven , and Moses that died appeared with Elias on the Mount Mat. 17. 5. He telleth us , Luk. 12. 4. that they that kill the Body , are not able to kill the * Soul. 6. And Christ's own Soul was commended into his Father's hands , Luk. 23. 46. and was in Paradise , when his Body was in the Grave , to shew us what shall become of ours . 7. And he hath promised that , Where he is , there shall his Servant be also , Joh. 12. 26. And that the life here begun in us is Eternal life , and that he that believeth in him shall not die , but shall live by him , as he liveth by the Father ; for he dwelleth in God , and God in him , and in Christ , and Christ in him , Joh. 17. 3. & 6. 54. & 3. 16 , 36. & 6. 47 , 56 , 57 , 50. 1 Joh. 4. & 5. 13. Luk. 17. 21. Rom. 14. 17. 8. And accordingly Stephen that saw Heaven opened , prayed the Lord Jesus to receive his Spirit , Act. 7. 5. 59. 9. And we are come to Mount Sion , &c. to an innumerable Company of Angels , and to the Spirits of the Just made perfect , Heb. 12. 22 , 23. 10. And Paul here desireth to depart and be with Christ as far better . And to be absent from the Body , and be present with the Lord , 2 Cor. 5. 8. 11. And the dead that die in the Lord are blessed , from henceforth , that they may rest from their labours , and their works follow them . 12. And if the disobedient Spirits be in Prison , and the Cities of Sodom and Gomorrah , suffer the vengeance of eternal Fire , 1 Pet. 3. 19. Jude 7. then the Just have eternal Life . ( And if the Jews had not thought the Soul immortal Saul had not desired the Witch to call up Samuel to speak with him : ) The rest I now pass by . We have many great , and precious promises on which a departed Soul may trust . 13. And Luk. 16. 9. Christ expresly saith , that when we fail , ( that is , must leave this World ) we shall be received into the Everlasting habitations . § 1. VII . And it is not nothing to encourage us to hope in him that hath made all these Promises , when we find how he heareth Prayers in this life , and thereby assureth his Servants that he is their true and faithful Saviour . We are apt in our distress to cry loud for Mercy and deliverances ; and when humane help faileth to promise God , that if he now will save us , we will thankfully acknowledg it his work ; and yet when we are delivered , to return not only to security , but to ingratitude ; and think that our deliverance came but in the course of common Providence , and not indeed as an answer to our Prayers . And therefore God in Mercy reneweth both our distresses and our deliverances , that what once or twice will not convince us of , many and great deliverances may . This is my own case . O how oft have I cryed to him when men and means were nothing , and when no help in second Causes did appear , and how oft and suddenly and mercifully hath he delivered me ? What sudden ease , what removal of long afflictions have I had ! such extraordinary changes , and beyond my own and others expectations , when many plain-hearted upright Christians have by Fasting and Prayer sought God on my behalf , as have over and over convinced me of Special Providence , and that God is indeed a hearer of Prayers . And wonders I have seen done for others also , upon such Prayer , more than for my self : Yea , and wonders for the Church and publick Societies . Though I and others are too like those Israelites , Psal . 78. who cried to God in their troubles , and he oft delivered them out of their distress , but they quickly for got this Mercies , and their Convictions , Purposes and Promises , when they should have praised the Lord for his Goodness , and declared his works with thanksgiving to the Sons of Men. And what were all these Answers and Mercies but the fruits of Christ's Power , Fidelity , and Love , the fulfilling of his Promises , and the earnest of the greater blessings of Immortality , which the same Promises give me Title to . I know that no Promise of hearing Prayer , setteth up our wills in absoluteness , or above God's , as if every will of our ; must be fulfilled if we do but put it into a fervent or confident Prayer : But if we ask any thing through Christ , according to his will , expressed in his Promise , he will hear us . If a sinful love of this present life , or of Ease , or Wealth , or Honour should cause me to pray to God against Death , or against all sickness , want , reproach or other Trials , as if I must live here in Prosperity for ever if I ask it , this sinful desire and expectation is not the work of Faith , but of Presumption : What if God will not abate me my last ( or daily ) pains ? What if he will continue my life no longer , who ever pray for it , and how earnestly soever ? Shall I ●●●refore forget how oft he hath heard Prayers for me ! 〈◊〉 how wonderfully he hath helped both me and others ? My Faith hath oft been helpt by such experiences , and shall I forget them ? or question them without cause at last ? § 1. VIII . And it is a subordinate help to my belief of Immortality with Christ , to find so much evidence that * Angels have friendly communion with us here , and therefore we shall have communion with them hereafter . They have charge of us , and pitch their Tents about us ; they bear us up ; they rejoyce at our Repentance : they are the regardful Witnesses of our behaviour ; they are Ministring Spirits for our Good ; they are Our Angels beholding the Face of our heavenly Father : They will come with Christ in glorious attendance at the great and joyful Day : And as his Executioners , they will separate the Just from the Unjust . And it is not only the Testimony of Scripture , by which we know their communion with us , but also some degree of experience : Not only of Old did they appear to the Faithful as Messengers from God , but of late times , there have been Testimonies of their Ministration for us : Of which see Zanchy de Angelis , and Mr. I. Ambrose of our communion with Angels . Many a Mercy doth God give us by their Ministry : And they that are now so friendly to us , and suitable to our communion and help , and make up one Society with us , do he●●● greatly encourage us to hope , that we are made for the same Region , work and company , with these our blessed loving Friends . They were once in a life of tryal ( it seems ) as we are now ( though not on Earth ) Jude 6. 2 Pet. 2. 4. And they that overcame and are confirmed rejoice in our victory and confirmation . It is not an uninhabited World which is above us : nor such as is beyond our capacity and hope : we are come to an innumerable Company of Angels , and to the Spirits of the perfected Just : who together have discrete quantity , or numerical difference , notwithstanding their happy Union and communion . § 1. IX . And Satan himself , though unwillingly , hath many ways helped my belief of our Immortality and Future hopes : 1. I have had many convincing proofs of Witches , the Contracts they have made with Devils , and the Power which they have received from them * : Beside the Volums of Remegius , and Bodin , and the Mallei Maleficorum , Danaeus , and others , we had many score of them detected , and many executed in one Year in Suffolk and Essex † ( about 1644. ) And I have at this present a Flint Stone which was one of about 160. which were voided by the Urinary passage by a bewitched Child in Evesham ( yet living ) ; some of near an Ounce weight ; which was fully proved , the Witch Executed , and the Child upon her imprisonment , freed : To pass by many others . § 2. And I have had convincing Testimony of Apparitions , besides that famous one , The Devil of Mascon , and that in the shape of Lieutenant Collonel Bowen in Wales , mentioned elsewhere : And besides , many * Testimonies of haunted Houses ( however many , or most such reports are but deceits . ) § 3. From both these I gather , 1. that there are Individual Inhabitants of the Invisible World , and that Spirits have their numerical differences , whatever Unity is among them : and therefore we have reason to judge the same of separated Souls . 2. That our Souls are designed to future happiness or misery ; which is implied in the foresaid contracts and endeavours of Devils for our ruine : 3. That Faith and Holiness are the way of Life , and Unbelief and Sin the way to misery ; which also is in these implied . § 3. 3. And I have both read and partly seen convincing evidence , that there is such an exercise of diabolical power , as we commonly call Possession : Whether all or most mad men are under such a Power as some think , I determine not : But that some are under it is evident : The motions of the Body , which I have seen , seem beyond Man's Natural power : The telling of secrets and things absent , the speaking Languages never learnt , the vomiting of Nails , Glass , Hairs , &c. and other such effects , which the most learned , sober , impartial Physicians profess to have seen , are credible Testimonies . §4 . 4. And I have felt , and heard , and known from others , of such a sort of Temptations , as shew themselves to be the acts of malicious Spirits , Enemies to Mankind . The advantages that Satan taketh of a corrupted Phantasie , which hath once taken in such an Image as may be his matter to Work upon , is very remarkable . I have known a worthy , learned , Pious Person , who from his youth to old Age , upon such an advantage , hath been so tempted with Pleasure to torment himself , even his own Flesh , as that for many years together in a partial melancholy at divers fits he was not able ( though Conscience also tormented him for it ) to forbear . Many by animmodest look or touch , have given Satan such a power upon their Phantasies , as no Reason , Conscience , or resolution could of a long time overcome . Few men , I think that observe themselves , have not at sometime had experience of such inward temptations , as shew that the Author of them is an invincible Enemy . All which tell us , 1. That there are Individual Spirits . 2. Yea , Devils that seek Man's misery . 3. And that by the way of sin , and consequently that a future happiness or misery must be expected by us all . § 1. X. But the great and sure Pregnosticks of our Immortal Happiness is from the Renewing Operations of the Spirit of Holiness on the Soul. 1. That such a Renewing work there is , all true Believers in some measure feel . 2. And that it is the earnest of Heaven is proved thus . § 2. 1. If it be a Change of greatest Benefit to Man. 2. And if Heaven be the very Summ and End of it . 3. And if it overcome all fleshly worldly Opposition . 4. And can be wrought by none but God. 5. And was before promised by Jesus Christ to all sound believers . 6. And is universally wrought in them all , either only , or eminently above all others . 7. And was promised them , as a Pledge and Earnest of Glory ; then it can be no less than such a Pledge and Earnest . But the former are all true , &c. § 3. 1. That the Change is of grand importance unto Man appeareth in that it is the Renovation of his Mind , and Will , and Life : It repaireth his depraved faculties : It causeth Man to live as Man , who is degenerated to a life too like to Bruits : By God's permitting many to live in Blindness , Wickedness , and Confusion , and to be tormentors of themselves and one another , by Temptations , Injuries , Wars , and Cruelty , we the fullier see what it is that Grace doth save men from , and what a difference it maketh in the World. Those that have lived unholily in their youth , do easily find the difference in themselves when they are renewed : But to them that have been piously inclined from their Childhood , it is harder to discern the difference , unless they mark the Case of others . If Man be worth any thing , it is for the use that his Faculties were made : And if he be not good for the Knowledg , Love and Service of his Creator , what is he good for ? And certainly the generality of ungodly Worldlings : are undisposed to all such works as this , till the Spirit of Christ effectually change them . Men are Slaves to sin till Christ thus make them free , Joh. 8. 32 , 33 , 36. Rom. 6. 18. Act. 26. 18. Rom. 8. 2. But where the Spirit of the Lord is , there is Liberty , 2 Cor. 3. 17. If the Divine Nature and Image , and the Love of God shed abroad on the Heart , be not our Excellency , Health , and Beauty , what is ? And that which is Born of the Flesh , is Flesh , but that which is born of the Spirit is , Spirit , Joh. 3. 6. Without Christ and his Spirit , we can do nothing : Our dead Notions and Reason when we see the Truth , have not power to overcome Temptations , nor to raise up Man's Soul to its Original and End , nor to possess us with the love and joyful hopes of future Blessedness . It were better for us to have no Souls , than that those Souls should be void of the Spirit of God. § 4. 2. And that HEAVEN is the Sum and End of all the Spirits Operations , appeareth in all that ●●e truly Conscious of them in themselves ; and to them and others by all God's Precepts , which the Spirit causeth us to obey , and the Doctrine which it causeth us to believe , and by the description of all God's graces which he worketh in us ; What is our Knowledge and Faith , but our knowledge and belief of Heaven , as consisting in the Glory and Love of God there manifested , and as purchased by Christ , and given by his Covenant ? What is our Hope but the Hope of Glory ? See Heb. 11. 1. and throughout . 1 Pet. 1. 3. 21. Heb. 6 , 11 , 18 , 19. & 3. 6 , Tit. 2 13. & 3. 7. Col. 1. 5 , 23 , 27. And through the Spirit we wait for all this Hope , Gal. 5. 5. What is our Love but a desire of Communion with the blessed God initially here and perfectly hereafter . As the Sum of Christ's Gospel was , [ Take up the Cross , forsake all here , and follow me , and thou shalt have a Reward in Heaven , ] Luke 14. 26 , 33. & 18. 22 , 23. and the Consolation of his Gospel is [ Rejoice , and be exceeding glad , for great is your reward in Heaven , Matt. 5. 11 , 12. So the same is the Sum of his Spirits Operations : For what he teacheth and commandeth that he worketh : For he worketh by that Word : and the impress must be like the Signet what arm soever set it on . He sendeth not his Spirit to make men craftier than others for this World ; but to make them wiser for Salvation ; and to make them more Heavenly and Holy : For the Children of this World are wiser in their Generation , than the Children of Light : Heavenliness is the Spirits special work . § 5. 3. And in working this it conquereth the inward undisposedness and aversness of a fleshly , worldly mind , and will , and the customs of a Carnal life ; and the outward Temptations of Satan , and all the allurements of the World. Christ first overcame the World , and teacheth and causeth us to overcome it ; even its flatteries and its frowns : Our Faith is our V●ctory : Whether this Victory be easie , and any honour to the Spirit of Christ , let our experience of the wickedness of the ungodly World , and of our own weakness , and of our falls when the Spirit of God forsaketh us , be our informer . § 6. 4. And that None but God can do this work on the Soul of Man , both the knowledge of Causes and Experience prove . The most learned , wise , and holy Teachers cannot ( as they confess , and shew : ) The wisest , and most loving Parents cannot : and therefore must pray to him that can : The greatest Princes cannot ; Evil Angels neither can nor will. What Good Angels can do on the Heart we know not ; but we know that they do nothing , but as the obedient Ministers of God. And ( though we have some power on our selves ; yet ) that we our selves cannot do it : that we cannot Quicken , Illuminate , or Sanctifie our selves , and that we have nothing but what we have received , Conscience and Experience fully tell us ? § 7. 5. And that Christ promised this Spirit in a special measure , to all true Believers , that it should be in them his Advocate , Agent , Seal , and Mark , is yet visible in the Gospel ; yea , and in the former Prophets , Isa . 44. 34. Ezek. 36. 26. & 37. 14. Joel 2. 28 , 29. Ezek. 11. 19. & 18. 31. Eph. 1. 13. Joh. 3. 5. & 4. 23 , 24. & 6. 63. & 7. 39. Joh. 1. 33. & 14. 16 , 26. Act. 1. 5 , 8. Joh. 15. 26. & 16. 7 , 8 , 9 , &c. Indeed the Spirit here , and Heaven hereafter , are the chief of all the Promises of Christ . § 8. 6. And that this Spirit is given ( not to Hypocrites that abuse Christ , and do not seriously believe him , nor to meer pretending nominal Christians , but ) to all that sincerely believe the Gospel , is evident not only to themselves in certainty ( if they are in a condition to know themselves , ) but to others in part by the effects : They have other Ends , other affections , other lives , than the rest of Mankind have ; Though their heavenly Nature and Design be the less discerned and honoured in the World , because their chiefest difference is out of the sight of Man , in the Heart , and in their secret actions , and because their imperfections blemish them , and because the Malignant World is by Strangeness and Enmity an incompetent judge , yet it is discernable to others , that they live upon the hopes of a better life , and their heavenly Interest is it that over-ruleth all the adverse Interests of this World , and that in order thereunto they live under the conduct of Divine Authority , and that God's will is highest and most prevalent with them , and that to obey and please him so far as they know it , is the greatest business of their lives , though ignorance and adverse Flesh , do make their Holiness and Obedience imperfect . The universal noise and opposition of the World against them , doth shew that men discern a very great difference , which Error and cross Interests , and Carnal inclinations , render displeasing to those who find themselves condemned by their heavenly Designs and Conversations . § 9. But whether others discern it , or deny it , or detest it , the true Believer is conscious of it in himself : Even when he groaneth to be better , to believe , and trust , and love God more , and to have more of the heavenly life and comforts , those very desires signifie another Appetite , and Mind , than Worldlings have ; and even when his frailties and weaknesses make him doubt of his own sincerity , he would not change his Governour , Rule or Hopes , for all that the World can offer him . He hath the Witness in himself , that there is in Believers a sanctifying Spirit , calling up their Minds to God and Glory , and warring victoriously against the Flesh ; so that to * will is present with them ; and they love and delight in a Holy conformity to their Rule , and it is never so well and pleasant with them , as when they can trust , and love God most ; and in their worst and weakest condition , they would fain be Perfect . This Spirit , and its renewing work , so greatly different from the temper and desires of worldly men , is given by Christ to all sound believers . § 10. It is true , that some that know not of an Incarnate Saviour , have much in them that is very laudable ; whether it be real sa●ing Holiness , and whether Abraham were erroneous in thinking that even the Sodom's of the World were likely to have had fifty righteous Persens in them , I am not now to enquire : But it is sure , 1. That the World had really a Saviour , about Four thousand Years before Christ's Incarnation ; even the God of pardoning Mercy , who promised and undertook what after was performed , and shall be to the end . 2. And that the Spirit of this Saviour did Sanctifie God's Elect from the beginning : and gave them the same holy and heavenly dispositions ( in some degree ) before Christ's Incarnation , as is given since : yea it is called , The Spirit of Christ , which was before given , 1 Pet. 1. 11. 3. That this Spirit was then given to more than the Jews . 4. That Christ hath put that part of the World that hear not of his Incarnation , into no worse a Condition than he found them in : That as the Jews Covenant of Peculiarity was no repeal of the Universal Law of Grace , made by God with fallen Mankind in Adam and Noah ; so the Covenant of Grace of the Second Edition made with Christ's peculiar People , is no repeal of the foresaid Law in the first Edition , to them , that hear not of the second . 5. That all that wisdom and Goodness , that is in any without the Christian Church , is the work of the Spirit of the Redeemer ; as the light which goeth before Sun rising , and after Sun setting , and in a cloudy day , is of the same Sun which others see , even to them that see not the Sun itself . 6. That the liker any without the Church are to the Sanctified Believers ▪ the better they are ; and the more unlike the worse ; so that all these six things being undeniable , it appeareth , that it is the same Spirit of Christ , which now giveth all men what real goodness is any where to be found . But it is notorious that no part of the World , is in Heavenliness and Virtue comparable to true and serious Christians . § 11. 7. And let it be added , that * Christ who promised the greatest measures of the Spirit ( which he accordingly hath given ) did expresly promise this , as a Means and Pledge , First-Fruits and Earnest of the Heavenly Glory : And therefore it is a certain proof , that such a Glory we shall have . He that can and doth give us a Spiritual change or renovation , which in its Nature and tendency is Heavenly , and sets our Hopes and Hearts on Heaven , and turneth the endeavours of our lives to the seeking of a future Blessedness , and told us before hand that he would give us this preparatory Grace , as the Earnest of that felicity , may well be trusted to perform his Word in our actual glorification . § 12. And now O weak and fearful Soul ! Why shouldst thou draw back , as if the case were yet left doubtful ? Is not thy Foundation firm ? Is not the way of Life , through the Valley of Death , made safe by him that conquered Death ? Art thou not yet delivered from the Bondage of thy fears , when the Jaylor and Executioner who had the power of Death , hath by Christ been put out of his power as to thee ? Is not all this Evidence true and sure ? Hast thou not the Witness in thy self ? Hast thou not found the motions , the effectual Operations , the renewing changes of this Spirit in thee long ago ; and is he not still the Agent and Witness of Christ , residing and Operating in thee ? Whence else are thy groanings after God ? Thy desires to be nearer to his glory ? To know him better ? To Love him more ? Whence came all the pleasure thou hast had in his Sacred Truth , and Ways , and Service ? Who else overcame thy Folly , and Pride , and vain desires , so far as they are overcome ? Who made it thy choice to sit at the Feet of Christ , and hear his Word , as the better part , and to despise the Honours , and Preferments of the World , and to account them all as Dung and Dross ? Who breathed in thee all those Requests that thou hast sent up to God ? Overvalue not corrupted Nature ; it bringeth not forth such Fruits as these : If thou doubt of that , remember what thou wast in the Hour of Temptation ; even of poor and weak Temptations : And how small a matter hath drawn thee to sin , when God did but leave thee to thy self : Forget not the Days of youthful Vanity : Over-look not the case of the miserable World ? Even of thy sinful Neighbours , who in the midst of Light still live in darkness ? And hear not the loudest Calls of God ? Look about on Thousands that in the same Land , and under the same teaching , and after the greatest judgments and deliverance , run on to all excess of riot , and as past feeling are greedily vicious and unclean : Is it no work of Christ's Spirit that hath made thee to differ ? Thou hast nothing to boast of , and much to be humbled for ; but thou hast also much to be thankful for . Thy Holy desires are alas , too weak : but they are Holy : Thy Love hath been too cold : but it is Holiness , and the Most Holy God that thou hast loved : Thy Hopes in God have been too low : but it is God thou hast hoped in , and his Love and Glory that thou hast hoped for : Thy prayers have been too dull and interrupted : but it is Holiness and Heaven that thou hast most prayed for : Thy labours and endeavours have been too sloathful : but it is God and Glory , and the Good of Mankind that thou hast laboured for . Though thy motion were too weak and slow , it hath been Godward ; and therefore it was from God. O bless the Lord that hath not only given thee a Word , that beareth the Image of God , and is sealed by uncontrolled Miracles to be the matter of thy Belief , but hath also fulfilled his Promises so oft and notably to thee , in the answer of Prayers , and in great and convincing deliverances of thy self and many others ! And hath by wonders oft assisted thy Faith ; bless that God of Light and Love , who besides the universal attestations of his Word , long ago given to all the Church , hath given thee the internal Seal , the nearer indwelling attestation , the effects of Power , Light , and Love , imprinted on thy Nature , Mind , and Will , the Witness in thy self that the Word of God is not a humane Dream , or lifeless thing ; that by Regeneration hath been here preparing thee for the Light of Glory , as by Generation he prepared thee to see this Light , and converse with men : And wilt thou yet doubt and fear against all this Evidence , Experience , and Foretast ? § 13. I think it not needless labour to confirm my Soul in the full persuasion of the truth of its own Immortal Nature , and of a future Life of Joy or Misery to Mankind , and of the certain Truth of the Christian Faith : The Being of God , and his Perfection hath so great Evidence that I find no great Temptation to doubt of it , any more than whether there be an Earth or a Sun ; and the Atheist seemeth to me to be in that no better than Mad ; the Christian Verity is known only by Supernatural Revelation ; but by such Revelation it is so attested externally to the World , and internally to Holy Souls , as maketh Faith the Ruling , victorious , consolatory Principle , by which we must live , and not by sight : But the Souls Immortality and Reward hereafter is of a middle Nature ; viz. Of Natural Revelation , but incomparably less clear than the Being of a God ; and therefore by the addition of Evangelical ( Supernatural ) Revelation , is made to us much more clear and sure . And I find among the Infidels of this Age , that most who deny the Christian Verity , do almost as much deny or question the Retribution of a future Life : And they that are fully satisfied of this , do find Christianity so excellently Congruous to it , as greatly facilitateth the work of Faith. Therefore I think that there is scarce any verity more needful to be throughly digested into a full assurance , than this of the Souls Immortality and hope of future happiness . § 14. And when I consider the great unlikeness of mens Hearts and Lives to such a Belief as we all profess , I cannot but fear that not only the ungodly , but most that truly hope for Glory have a far weaker belief ( in habit and act ) of the Souls Immortality and the Truth of the Gospel , than they seem to take notice of in themselves . Can I be certain or fully persuaded ( in habit and act ) of the future Rewards , and Punishments of Souls , and that we shall be all shortly judged as we have lived here , and yet not despise all the Vanities of this World , and set my heart with resolution and diligence to the preparation which must be made by a holy , heavenly , fruitful Life , as one whose Soul is taken up with the hopes and fears of things of such unspeakable importance . Who could stand dallying as most men do , at the Door of Eternity , that did verily believe his Immortal Soul must be shortly there ? Though such a one had no certainty of his own particular Title to Salvation , the certainty of such a grand concernment ( that Joy or misery is at hand ) would surely awaken him to try , to cry , to search ; to beg , to strive , to watch , to spare no care , or cost , or labour to make all sure , in a matter of such weight : It could not be but he would do it with speed , and do it with a full resolved Soul , and do it with earnest zeal and diligence . What Man that once saw the things which we hear of , even Heaven and Hell , would not afterwards ( at least in deep regard and seriousness ) exceed the most resolved Believer that you know : One would think in Reason it should be so thought : I confess a wicked Heart is very sensless . § 15. I do confess that there is much weakness of the Belief of things unseen where yet there is sincerity : But surely there will be some proportion between our Belief and its Effects . And where there is little Regard , or Fear , or Hopes , or Sorrow , or Joy , or resolved Diligence for the World to come , I must think that there is , ( in act at least ) but little belief of it , and that such Persons little know themselves how much they secretly doubt whether it be true . I know that most complain almost altogether of the uncertainty of their Title to Salvation , and little of their uncertainty of a Heaven and Hell : But were they more certain of this , and truly persuaded of it at the Heart , it would do more to bring them to that serious resolved faithfulness in Religion , which would help them more easily to be sure of their Sincerity , than long examinations , & many marks talked of , without this will do . § 16. And I confess that the great Wisdom of God hath not thought meet that in the Body we should have as clear , and sensible , and lively apprehensions of Heaven , and Hell , as sight would cause . For that would be to have too much of Heaven or Hell on Earth ; for the gust would follow the perception , and so full a sense would be some sort of a possession , which we are not fit for in this World. And therefore it must be a darker Revelation than sight would be , that it may be a lower Perception , lest this World , and the next should be confounded ; and Faith , and Reason should be put out of Office , and not duly tryed , exercised , and fitted for reward . But yet Faith is Faith , and Knowledg is Knowledg ; and he that verily believeth such great transcendent things , though he see them not , will have some proportionable affections and endeavours . § 17. I confess also that Man's Soul in Flesh is not fit to bear so deep a sense of Heaven , and Hell , as sight would cause ; because it here operateth on and with the Body , and according to its capacity , which cannot bear so deep a sense , without distraction , by screwing up the Organs too high , till they break , and so over doing would undo all : But yet there is an over-ruling Seriousness , which a certain belief of future things must needs bring the Soul to , that truly hath it . And he that is careful and serious for this World , and looketh after a better , but with a slight , unwilling , half-regard , and in the second place , must give me leave to think that he believeth , but as he liveth , and that his doubting or unbelief of the reality of a Heaven & Hell , is greater than his Belief . § 18. O then , for what should my Soul more pray , than for a clearer and a stronger Faith ? I believe , Lord help my unbelief ! I have many a Thousand times groaned to thee under the burden of this remnant of darkness and unbelief : I have many Thousand times thought of the Evidences of the Christian verity , and of the great necessity of a lively , powerful , active Faith. I have begged it : I have cryed to thee Night and Day , Lord increase my Faith : I have written and spoken that to others , which might be most useful to my self , to raise the apprehensions of Faith , yet higher , and make them liker those of sense : But yet , yet Lord , how dark is this World ? What a Dungeon is this Flesh ? How little clearer is my sight , and little quicker are my perceptions , of unseen things , than long ago ? Am I at the highest 〈◊〉 Man on Earth can reach ? and that when I am so dark and low ? Is there no growth of these apprehensions more to be expected ? Doth the Soul cease its increase in vigorous Perception , when the Body ceaseth its increase or vigor of sensation ? Must I sit down in so low a measure , while I am drawing nearer to the things believed ? and am almost there where belief must pass into sight and love ? or must I take up with the passive silence and inactivity , which some Fryars persuade us is nearer to Perfection ? and under pretence of Annihilation and Receptivity , let my fluggish Heart alone , and say that in this neglect I wait for thy Operations : O let not a Soul that is driven from this World , and weary of Vanity , and can think of little else but immortality , that seeks and crys both Night and Day , for the heavenly Light , and fain would have some foretast of Glory , and some more of the first Fruits of the promised joys , let not such a Soul either long , or cry , or strive in vain ? Punish not my former grieving of thy Spirit , by deserting a Soul that cryeth for thy Grace , so near its great and unconceivable change : Let me not languish in vain desires , at the Door of Hope ; nor pass with doubtful Thoughts , and Fears from this Vale of Misery ? Which should be the Season of Triumphant Faith , and Hope , and Joy , if not when I am entering on the World of Joy ? O thou that hast left us so many consolatory words of Promise , that our joy may be full , send , O send the promised Comforter , without whose approaches and heavenly Beams , when all is said , and a thousand Thoughts , and strivings have been assayed , it will still be Night and Winter with the Soul. § 19. But have I not expected more particular and more sensitive Conceptions of Heaven , and the State of blessed Souls , than I should have done , and ●emained less satisfied , because I expected such distinct Perceptions to my satisfaction which God doth not ordinarily give , to Souls in Flesh ? I fear it hath been too much so : A distrust of God , and a distrustful desire to know much ( Good and Evil ) for our selves , as necessary to our quiet and satisfaction , was that sin which hath deeply corrupted Man's Nature , and is more of our common pravity than is commonly observed : I find that this Distrust of God , and my Redeemer , hath had too great a hand in my desires of a distincter and more sensible Knowledg : I know that I should implicitely , and absolutely , and quietly , trust my Soul into my Redeemers Hands ; ( of which I must speak more anon : ) And it is not only for the Body , but also for the Soul , that a distrustful care is our great sin and Misery . But yet we must desire that our Knowledge and Belief may be as distinct and particular as God's Revelations are ; and we can Love no further than we know ; and the more we know of God and Glory , the more we shall love , desire and trust him : It is a known and not meerly an unknown God , and happiness that the Soul doth joyfully desire . And if I may not be ambitious of too sensible and distinct Perceptions here , of the things unseen ; yet must I desire and beg the most fervent and sensible Love to them that I am capable of . I am willing ( in part ) to take up with that unavoidable ignorance , and that low degree of such Knowledge , which God confineth us to in the Flesh , so be it he will give me but such Consolatory foretasts in Love and Joy , which such a General imperfect Knowledge may consist with , that my Soul may not pass with distrust and terrour , but with suitable triumphant Hopes , to the Everlasting pleasures . O Father of Lights , who givest Wisdom to them that ask it of thee , shut not up this sinful Soul in darkness ! Leave me not to grope in unsatisfied doubts , at the Door of the Celestial Light ! Or if my Knowledg must be General , let it be clear and powerful ; and deny me not now the lively exercise of FAITH , HOPE , and LOVE which are the stirrings of the New Creature , and the dawnings of the everlasting Light , and the Earnest of the promised Inheritance . § 20. But we are oft ready to say with Cicero , when he had been reading such as Plato , that while the Book is in our Hands , we seem confident of our Immortality , and when we lay it by our doubts return ; so our Arguments seem clear and cogent , and yet when we think not of them with the best advantage , we are oft surprized with Fear , lest we should be mistaken , and our Hopes be vain ; and hereupon ) and from the common fear of Death , that even good men too often manifest ) the Infidels gather that we do but force our Selves into such a Hope as we desire to be true , against the tendency of mans Nature and that we were not made for a better World. § 21. But this fallacy ariseth from mens not distinguishing , 1. sensitive fears from Rational uncertainty , or doubts . 2. And the mind that is in the darkness of unbelief , from that which hath the Light of Faith. I find in my self too much of fear , when I look into Eternity , interrupting and weakening my Desires and Joy. But I find that it is very much an irrational sensitive Fear , which the Darkness of Man's mind , the Greatness of the Change , the dreadful Majesty of God , and Man's Natural aversness to die , do in some degree necessitate , even when Reason is fully satisfied that such fears are consistent with certain safety . If I were bound with the strongest Chains , or stood on the surest Battlements , on the top of a Castle or Steeple , I could not possibly look down without fear , and such as would go near to overcome me ; and yet I should be rationally sure , that I am there fast and safe and cannot fall . So is it with our Prospect into the Life to come : Fear is oft a necessitated Passion : When a Man is certain of his safe Foundation , it will violently rob him of the comfort of that Certainty : Yea it is a passion that irrationally doth much to corrupt our Reason it self , and would make us doubt because we fear , though we know not why : And a fearful Man doth hardly trust his own apprehensions of his safety , but among other Fears , is still ready to fear lest he be deceived : Like timorous Melancholy Persons about their Bodies , who are ready still to think that every little Distemper is a mortal Symptom , and that worse is still near them than they feel , and they hardly believe any words of hope . § 22. And Satan knowing the power of these passions , and having easier access to the Sensitive , than to the Intellective Faculties , doth labour to get in at this back Door , and to frighten poor Souls into doubts and unbelief : and in timorous Natures he doth it with too great success , as to the Consolatory acts of Faith. Though yet God's Mercy is wonderfully seen in preserving many honest tender Souls , from the damning part of unbelief , and by their fears preserveth them from being bold with sin : When many bold and impudent Sinners turn Infidels or Atheists , by forfeiting the helps of Grace . § 23. And indeed Irrational fears have so much power to raise Doubts , that they are seldom separated ; insomuch that many scarce know or observe the difference between Doubts and Fears : And many say they not only fear but doubt when they can scarce tell why , as if it were no intellectual act which they meant , but an irrational Passion . § 24. If therefore my Soul see undeniable Evidence of Immortality ; and if it be able by irrefragable Argument , to prove the future blessedness expected , and if it be convinced that God's promises are true , and sufficiently sealed and attested by him , to warrant the most confident belief , and if I trust my Soul and all my hopes upon this word , and evidences of Truth , it is not then our aversness to die , nor the sensible fears of a Soul that looketh into Eternity , that invalidate any of the Reasons of my Hope , nor prove the unsoundness of my Faith. § 25. But yet these Fears do prove its weakness , and were they prevalent against the Choice , Obedience , Resolutions , and Endeavours of Faith , they would be prevalent against the Truth of Faith , or prove its nullity ; for Faith is Trust ; and Trust is a securing , quieting thing : Why are ye fearful , O ye of little Faith ? was a just reproof of Christ to his Disciples , when sensible dangers raised up their fears . For the established will hath a political or imperfect , though not a despotical and absolute Power over our Passions . And therefore our fears do shew us our unbelief , and stronger Faith is the best means of conquering even irrational fears ; Why art thou cast down O my Soul ; and why art thou so disquieted in me ? Trust in God , &c. Psal . 42. is a needful way of chiding a timorous Heart . § 26. And though many say that Faith hath not evidence , and think that it is an Assent of the Mind , meerly commanded by the Empire of the Will , without a knowledg of the Verity of the Testimony ; yet certainly the same Assent is ordinarily in the Scriptures called indifferently , Knowing and Believing : And as a bare Command , will not cause Love , unless we perceive an Amiableness in the Object , so a bare Command of the Law or of the Will , cannot alone cause Belief , unless we perceive a truth in the Testimony believed : For it is a Contradiction ; or an act without its Object . And Truth is perceived only so far as it is some way Evident : For Evidence is nothing but the objective perceptibility of Truth ; or that which is Metaphorically called Light. So that we must say that Faith hath not sensible Evidence of the invisible things believed ; but Faith is nothing else but the willing Perception of the Evidence of Truth in the word of the Assertor , and a Trust therein . We have and must have Evidence that Scripture is God's Word , and that his Word is true , before by any Command of the Word or Will , we can believe it . § 27. I do therefore neither despise Evidence as unnecessary , nor trust to it alone as the sufficient total cause of my belief : For if God's Grace do not open mine Eyes , and come down in power upon my Will , and insinuate into it a sweet acquaintance with the things unseen , and a tast of their Goodness to delight my Soul , no Reasons will serve to stablish and comfort me , how undeniable soever : Reason is fain first to make use of notions , words or signs : and to know Terms , Propositions , and Arguments , which are but Means to the knowledg of Things , is its first employment , and that alas which Multitudes of Learned men do take up with : But it 's the Illumination of God that must give us an effectual acquaintance with the Things Spiritual and Invisible , which these Notions signifie , and to which our Organical Knowledg is but a Means . § 28. To sum up all , That our Hopes of Heaven have a certain ground appeareth , I. From Nature , II. From Grace , III. From other works of Gracious Providence . 1. From the Nature of Man : 1. Made capable of it . 2. Obliged even by the Law of Nature to seek it before all . 3. Naturally desiring Perfection , 1. Habitual . 2. Active . 3. And Objective . 2. And from the Nature of God. 1. As Good and Communicative . 2. As Holy and Righteous . 3. As Wise : making none of his works in vain . § 29. II. From Grace , 1. Purchasing it . 2. Declaring it by a Messenger from Heaven , both by Word and by Christ's own ( and others ) Resurrection . 3. Promising it . 4. Sealing that Promise by Miracles there . 5. And by the work of Sanctification to the end of the World. § 30. III. By subordinate Providence , 1. God's actual Governing the World by the hopes and fears of another Life . 2. The many helps which he giveth us for a heavenly Life , and for attaining it ( which are not vain . ) 3. Specially the Ministration of Angels , and their Love to us , and Communion with us , 4. And by accident , Devils themselves convince us , 1. By the Nature of their Temptations . 2. By Apparitions and haunting Houses . 3. By Witches . 4. By Possessions : Which though it be but a Satanical Operation on the Body , yet is so Extraordinary an Operation , that it differeth from the more usual , as ( if I may so compare them ) God's Spirit so operateth on the Saints that it is called his dwelling in them , or possessing them , as different from his lower Operations on others . § 1. II. Having proved that Faith and Hope have a certain future Happiness to expect , the Text directeth me next to consider , why it is described by [ being with Christ ; ] viz. I. What is included in our [ being with Christ . ] II. That we shall be with him : III. Why we shall be with him . § 2. To be with Christ includeth , 1. Presence : 2. Union . 3. Communion , or participation of Felicity with him . § 3. 1. Quest . Is it Christ's Godhead , or his Humane Soul , or his Humane Body , that we shall be Present with , and united to , or All ? Answ . It is all , but variously . § 4. 1. We shall be Present with the Divine Nature of Christ : Quest . But are we not always so ? And are not all Creatures so ? Answ . Yes , as his Essence comprehendeth all Place and Beings : But not , as it is Operative and Manifested in and by his Glory . Christ directeth our Hearts and Tongues to pray [ Our Father which art in Heaven : ] And yet he knew that all Place is in and with God : Because it is in Heaven that he Gloriously operateth and shineth forth to holy Souls : Even as Man's Soul is eminently said to be in the Head , because it understandeth , and reasoneth in the Head , and not in the Foot or Hand , though it be also there . And as we look a Man in the Face when we talk to him , so we look up to Heaven when we pray to God. God who is and operateth as the Root of . Nature in all the works of Creation ( for in Him , we Live , and Move , and Are , ) and by the way of Grace in all the Gracious , doth Operate and Is by the works and splendour of his Glory eminently in Heaven : By which Glory therefore we must mean some Created Glory : For his Essence hath no inequality . § 5. 2. We shall be present with the Humane Nature of Christ both Soul and Body : But here our present narrow Thoughts must not too boldly presume to resolve the difficulties , which to a distinct understanding of this should be overcome : For we must not here expect any more than a dark and general Knowledge of them : As , 1. What is the formal difference between Christs glorified Body , and his Flesh on Earth . 2. Where Christ's glorified Body is , and how far it extendeth : 3. VVherein the Soul and the Glorified Body differ , seeing it is called A Spiritual Body : These things are beyond our present reach . § 6. 1. For what conceptions can we have of a Spiritual Body ? save that it is Pure , incorruptible , invisible to mortal Eyes , and fitted to the most perfect state of the Soul : How near the Nature of it is to a Spirit ( and so to the Soul ) and how far they agree or differ in substance , extensiveness , divisibility , or activity , little do we know . § 7. 2. Nor do we know where and how far Christ's Body is present by extent . The Sun is commonly taken for a Body , and its Motive , Illuminative , and Calefactive Beams are by the most probable Philosophy taken to be a real emanant part of its substance , and so that it is Essentially as extensive as those Beams ; that is , It at once filleth all our Air , and toucheth the surface of the Earth , and how much further it extendeth we cannot tell : And what difference there is between Christ's glorified Body , and the Sun , in Purity , Splendour , Extent , or Excellency of Nature , little do poor Mortals know . And so of the rest . § 8. Let no Man therefore cavil , and say , How can a whole World of glorified Bodies be all present with the One Body of Christ , when each must possess its proper room ? For as the Body of the solar Beams , and the extensive Air , are so compresent , as that none can discern the difference of the places which they possess , and a World of Bodies are present with them both , so may all our Bodies be with Christ's Body , and that without any true confusion . § 9. 2. Besides Presence with Christ , there will be such an Union as we cannot now distinctly know . A political Relative Union is past doubt , such as Subjects have in one Kingdom with their King : But little know we how much more . We see that there is a wonderful Corporeal continuity or contact among the material works of God : And the more Spiritual , pure and noble , the more inclination each Nature hath to Union . Every Plant on Earth hath a Union with the whole Earth in which it liveth ; they are real parts of it . And what Natural Conjunction our Bodies shall have to Christ's and what influence from it , is past our Knowledge : Though his similitudes in Joh. ●5 . & Joh. 6. & Eph. 5. & 1 Cor. 12. seem to extend far , yet being but similitudes , we cannot fully know how far . § 10. The same ( variatis variandis ) we may say of our Union with Christ's humane Soul. Seeing Souls are more inclinable to union than Bodies , when we see all Vegetables to be united parts of one Earth , and yet to have each one its proper individuating form and matter , we cannot ( though Animals seem to walk more disjunct ) imagine that there is no kind of Union or Conjunction of invisible Souls ; though they retain their several substances and forms . Nor yet that our Bodies shall have a nearer Union with Christ's Body , than our Souls with his Soul : But the nature , manner , and measure of it , we know not . § 11. Far be it from us to think that Christ's glorified Spiritual Body is such in form , parts , and dimensions , as his earthly Body was : That it hath Hands , Feet , Brains , Heart , Stomach , Liver , Intestines , as on Earth : Or that it is such a Compound of Earth , Water , and Air , as here it was , and of such confined extent ; for then as his Disciples and a few Jews only were present with him , and all the World besides were absent , and had none of his Company , so it would be in Heaven . But it is not such only as Paul , but all true Believers in the World , from the Creation to the end , shall be with Christ , and see his Glory . And though inequality of Fitness ( or Degrees of Holiness ) will make an inequality of Glory , no Man can prove an inequality by local distance from Christ ; Or if such there be ( for it 's beyond our reach ) yet none in Heaven are at such a distance from him , as not to enjoy the Felicity of his Presence . § 12. Therefore when we dispute against them that hold Transubstantiation , and the ubiquity of Christ's Body , we do assuredly conclude that Sense is Judge , whether there be real Bread and Wine present , or not : But it is no Judge , whether Christ's Spiritual Body be present or not , no more than whether an Angel be present : And we conclude that Christ's Body is not Infinite or Immense as is his Godhead ; but what are its dimensions , Limits or extent , and where it is absent , far be it from us to determine , when we cannot tell how far the Sun extendeth its secondary substance , or emanant Beams ; nor well what Locality is as to Christ's Soul or any Spirit , if to a Spiritual Body . § 13. Their fear is vain and carnal , who are afraid lest their Union with Christ or one another will be too near ; even lest thereby they lose their individuation , as Rivers that fall into the Sea , or extinguished Candles whose Fire is after but a Sun-beam , or part of the common Element of Fire in the Air ; or as the Vegetative Spirits which in Autumn , retire from the Leaves into the Branches and Trunk of the Tree : I have proved before , that our Individuation or numerical Existence ceaseth not : And that no Union is to be feared , were it never so sure , which destroyeth not the Being , or formal Powers or Action of the Soul ; and that it is the great radical disease of SELFISHNESS and want of Holy LOVE to God and our Saviour , and one another , which causeth these unreasonable Fears ; Even that Selfishness which now maketh men so partially desirous of their own wills and pleasure in comparison of God's , and their own Felicity in comparison of other , and which maketh them so easily bear God's injuries , and the Sufferings of a Thousand others , in comparison of their own . But he that put a great desire of the Bodies preservation into the Soul while it is its form , will abate that desire when the time of separation is come , because there is then no use for it till the Resurrection : Else it would be a torment to the Soul. § 14. 3. And as we shall have UNION , so also COMMUNION with the Divine and Humane Nature of Christ , respectively . Both as they will be the Objects of our Souls most noble and Constant acts , and as they will be the Fountain or Communicative cause of our receptions . § 15. 1. We find now that our various Faculties have various Objects suitable to their Natures : The Objects of Sense are things sensible ; and the Objects of Imagination things Imaginable , and the Objects of Intellection things Intelligible , and the Objects of the Will things amiable : The Eye that is a nobler Sense than some others , hath Light for its Object , which to other Senses is none : and so of the rest . Therefore we have cause to suppose , that as far as our Glorified Souls , and our Spiritual Glorified Bodies , will differ , so far Christ's Glorified Soul and Body will respectively be their several Objects : And beholding the Glory of both will be part of our Glory . § 16. Yet is it not hence to be gathered that the separated Soul before the Resurrection shall not have Christ's Glorified Body for its Object : For the Objects of the Body are also the Objects of the Soul , or to speak more properly , the Objects of Sense are also the Objects of Intellection and Will , though all the Objects of the Intellect and Will are not Objects of Sense . The Separated Soul can know Christ's Glorified Body , though our present Bodies cannot see a Soul. But how much our Spiritual Bodies will excel in Capacity and Activity these passive Bodies , that have so much Earth and Water we cannot tell . § 17. And though now our Souls are as a Candle in a Lanthorn , and must have extrinsick Objects admitted by the Senses before they can be understood , yet it followeth not that therefore a separated Soul cannot know such Objects : 1. Because it now knoweth them Abstractively per species , because its act of Ratiocination is Compound as to the Cause ( Soul and Body . ) But it will then know such things Intuitively ( as now it can do it self ) when the Lanthorn is cast by . 2. And ( what ever many of late , that have given themselves the title of Ingenious have said to the contrary ) we have little reason to think that the sensitive faculty is not an Essential , inseparable power of the same Soul that is Intellectual , and that sensation ceaseth to separated Souls , ( however the modes of it may cease with their several Uses and Organs : ) To Feel Intellectually , or to understand , and will feelingly , we have cause to think will be the Action of separated Souls : And if so , why may they not have communion with Christ's Body and Soul as their Objects in their separated State ? 3. Besides that we are uncertain whether the separated Soul have no Vehicle or Body at all : Things unknown to us must not be supposed True or False : Some think that the sensitive Soul is Material , and as a Body to the Intellectual , never separated : I am not of their Opinion that make them two substances ; but I cannot say , I am certain that they err : Some think that the Soul is Material , of a purer substance than things visible , and that the common Notion of its substantiality meaneth nothing else but a pure ( as they call it Spiritual ) Materiality : Thus thought not only Tertullian , but almost all the old Greek Doctors of the Church that write of it , and most of the Latine , or very many , as I have elsewhere shewed ; and as Faustus reciteth them in the Treatise answered by Mammertus : Some think that the Soul ( as Vegetative ) is an Igneous Body , such as we call Aether or Solar Fire , or rather of a higher purer kind , and that Sensation and Intellection are those formal Faculties which Specifically difference it from inferior meer Fire or Aether . There were few of the Old Doctors that thought it not some of these ways Material : And consequently extensive and divisible per potentiam Divin 〈◊〉 , though not Naturally or of its own inclination , because most strongly inclined to Unity . And if any of all these uncertain Opinions should prove true , the Objections in hand will find no place . ( To say nothing of their conceit who say , that as the Spirit that retireth from the falling Leaves in Autumn ▪ continueth to animate the Tree , so Man's Soul may do when departed , with that to which it is United , to animate some more Noble universal Body : ) But as all these are the too bold Cogitations of men that had better let unknown things alone , so yet they may be mentioned to refel that more perillous boldness , which denyeth the Souls Action which is certain , upon ( at best ) uncertain Reasons . § 18. I may boldly conclude notwithstanding such Objections , that Christ's Divine and Humane Nature , Soul and Body , shall be the felicitating Objects of Intuition and holy Love to the separated Soul before the Resurrection ; and that to be with Christ , is to have such communion with him , and not only to be present where he is . § 19. 2. And the chief part of this communion will be that in which we are Receptive ; even Christ's Communications to the Soul. And as the Infinite Incomprehensible Deity is the Root or first Cause of all Communication , Natural , Gracious and Glorious , to Being , Motion , Life , Rule , Reason , Holiness and Happiness ; and the whole Creation is more dependant on God , than the Fruit on the Tree , or the Plants on the Earth , or the Members on the Body , ( though yet they are not parts of the Deity , nor Deified , because the Communication is Creative ; ) so God useth Second Causes in his Communications to inferiour Natures : and it is more than probable , that the Humane Soul of Christ primarily and his Body secondarily are the chief second cause of Influence and Communication both of Grace and Glory , both to Man in the Body , and to the separated Soul. And as the Sun is first an Efficient communicative second Cause of seeing to the Eye , and then is also the Object of our sight ; so Christ is to the Soul * For as God , so the Lamb is the Light and Glory of the heavenly Hierusalem : and in his light we shall have light . Though he give up the Kingdom to the Father , so far as that God shall be all in all , and his Creature be fully restored to his favour , and there shall be need of a healing Government no more , for the recovering of lapsed Souls to God ; yet sure he will not cease to be our Mediator , and to be the Churches Head , and to be the conveying cause of Everlasting Life , and Light , and Love to all his Members : As now we live because he liveth , even as the Branches in the Vine , and the Spirit that quickneth , enlightneth , and sanctifieth us , is first the Spirit of Christ before it is ours , and is communicated from God by him to us ; so will it be in the state of Glory : For we shall have our Union and Communion with him perfected , and not destroyed or diminished . And unless I could be so proud as to think that I am or shall be the most excellent of all the Creatures of God , and therefore nearest him , and above all others , how could I think that I am under the Influence of no second Cause , but have either Grace or Glory from God alone ? 20. So far am I from such arrogancy as to think that I shall be so near to God , as to be above the need and use of Christ and his Communications , as that I dare not say that I shall be above the need and help of other subordinate Causes : As I am now lower than Angels , and need their help , and as I am under the Government of my Superiors , and as a poor weak Member am little worth in comparison of the whole Body , the Church of Christ , and receive continual help from the whole : So how far it will be thus in Glory I know not ; but that God will still use second Causes for our Joy , I doubt not ; and also that there will not be an equality : and that it will be consistent with God's Allsufficiency to us and our felicity in Him , that we shall for ever have use for one another , and that to sit down with Abraham , Isaac and Jacob in the Kingdom of God , and to be in Abraham's Bosom , and sit at Christ's Right , and Left hand in his Kingdom , and to be Ruler over ten Cities , and to join with the heavenly Host or Chore in the joyful Love and Praise of God , and of the Lamb , and many such like , are not false , nor useless notes , and notions of our Celestial Glory . § 21. And certainly if I be with Christ , I shall be with all that are with Christ : Even with all the heavenly Society : Though these Bodies of gross passive Matter must have so much room , that the Earth is little enough for all its Inhabitants ; and those at the Antipodes are almost as strange to us , as if they were in another World , and those of another Kingdom , another Province or County , and oft another Parish , yea another House , are Strangers to us ; so narrow is our Capacity of Communion here . Yet w●●ave great cause to think by many Scripture expressions , that our heavenly Union and Communion will be nearer and more extensive ; and that all the Glorified shall know each other , or at least be far less distant , and less strange , than now we are . As I said before , when I see , how far the Sun beams do extend , how they penetrate our closest Glass , and puzzle them that say that all Bodies are impenetrable ; when I see how little they hinder the placing or presence of other Creatures , and how intimately they mix themselves with all ; and seem to possess the whole Region of the Air , when yet the Air seemeth it self to fill it , &c. I dare not think that glorified Spirits , ( no nor Spiritual Bodies ) will be such Strangers to one another as we are here on Earth . § 22. And I must needs say that it is a pleasant Thought to me , and greatly helpeth my willingness to die , to think that I shall go to all the Holy ones , both Christ and Angels , and departed blessed Souls . For 1. God hath convinced me , that they are better than I , ( each singly ) and therefore more amiable than my self : 2. And that many are better than one , and the whole than a poor sinful part , and the New Hierusalem is the Glory of the Creation . 3. God hath given me a Love to all his Holy Ones as such . 4. And a Love to the work of Love and Praise which they continually and perfectly perform to God. 5. And a Love to the Celestial Jerusalem as it is compleat , and to his Glory shining in them . 6. And my old acquaintance with many a holy Person ▪ gone to Christ , doth make my Thoughts of Heaven the more familiar to me . O how many of them could I name . 7. And it is no small encouragement to one that is to enter upon an unseen World , to think that he goeth not an● ●●trodden Path , nor enters into a solitary or singular state ; but followeth all from the Creation to this day , that have passed by death to endless life . And is it not an emboldening consideration to think that I am to go no other way ▪ nor to no other place or state , than all the Believers and Saints have gone to before me , from the beginning to this time . ( Of this more anon . ) [ TO DEPART . ] § 1. But I must be Loosed or Depart before I can thus be with Christ . And I must here consider , I. From what I must depart . II. And How , or in what Manner : And I must not refuse to know the worst . § 2. I. And , 1. I know that I must Depart from this Body itself , and the Life which consisteth in the animating of it . These Eyes must here see no more ; this Hand must move no more ; these Feet must go no more ; this Tongue must speak no more , As much as I have loved and overloved this Body , I must leave it to the Grave . There must it lie and rot in darkness , as a neglected and a loathed thing . § 3. This is the Fruit of Sin , and Nature would not have it so : I mean the Nature of this compound MAN : But what though it be so ? 1. It is but my Shell or Tabernacle , & the cloathing of my Soul , and not it self . 2. It is but an elementary Composition dissolved ; and Earth going to Earth , and Water to Water , and Air to Air , and Fire to Fire , into that Union which the elementary Nature doth incline to . 3. It is but an Instrument laid by when all its work is done , and a Servant dismissed when his Service is at an end . And what should I do with a Horse when I shall need to ride or travel no more , or with a Pen when I must write no more ? It is but the laying by the Passive receiver of my Souls Operations , when the Soul hath no more to do upon it : As I cast by my Lute or other instrument when I have better employment than Musick to take up my time ! 4. Or at most it is but as Flowers die in the fall , and Plants in Winter , when the retiring Spirits have done their work , and are undisposed to dwell in so cold and unmeet a Habitation , as the Season maketh their former matter then to be . And its retirement is not its annihilation , but its taking up a fitter place . 5. It is but a separation from a troublesome Companion , and putting off a Shoe that pinched me ; many a sad and painful Hour I have had in this frail and faltring flesh . Many a weary Night and Day : What cares , what fears , what griefs , what groans hath this Body cost me ? Alas , how many Hours of my precious time , have been spent to maintain it , please it , or repair it ? How considerable a part of all my life hath been spent in necessary sleep and rest ! And how much in eating , drinking , dressing , physick ? And how much in labouring or using means to procure these and other necessaries ? Many a hundred times I have thought , that it costeth me so dear to live , yea to live a painful weary life , that were it not for the work and higher ends of life , I had little Reason to be much in love with it , or to be loath to leave it . And had not God put into our Nature itself a necessary , unavoidable , sensitive Love of the Body , and of Life , ( as he puts into the Mother , and into every Bruit , a love of their young Ones , how unclean , and impotent , and troublesome soever ) for the propagation and continuance of Man on Earth ? Had God but left it to meer Reason , without this necessary pre-engagement of our Natures , it would have been a matter of more doubt and difficulty than it is , whether this life should be loved and desired , and no small number would daily wish that they had never been Born ! A wish which I have had much a do to forbear , even when I have known that it is sinful , and when the work and pleasure of my life have been such to overcome the evils of it , as few have had . 6. Yea , to depart from such a Body is but to be removed from a very foul , uncleanly and sordid Habitation . I know that the Body of Man and Bruits is the curious wonderful work of God , and not to be despised , nor injuriously dishonoured , but admired and well used : But yet it is a wonder to our Reason that so noble a Spirit should be so meanly housed : And we may call it , Our vile Body , as the Apostle doth , Phil. 3. 21. It is made up of the Airy , Watery , and Earthly parts of our daily food , subacted and actuated by the fiery part , as the instrument of the Soul. The greater part of the same food ( which with great cost , and pomp , and pleasure , is first upon our Tables , and then in our Mouths to day ) is to morrow a fetid loathsom excrement , and cast out into the draught , that the sight and smell of that annoy us not , which yesterday was the sumptuous fruit of our abundance , & the glory of that which is called great housekeeping , and the pleasure of our Eyes and Taste . And is not the rest that turneth into Blood and Flesh , of the same general kind with that which is turned into loathsom filth ? The difference is , that it is fitter for the Soul by the fiery Spirits , yet longer to operate on and keep from corruption : Our blood , and flesh , are as stinking and loathsom a substance as our filthiest excrements , save that they are longer kept from putrefaction . Why then should it more grieve me that one part of my food which turned into flesh , should rot and stink in the Grave , than that all the rest should daily stink in the draught ? Yea while it is within me , were it not covered from my sight , what a loathsom mass would my Intestines appear ? If I saw what is in the Guts , the Mesentery , the Ventricles of the Brain , what filth , what bilious or mucous matter , and perhaps crawling Worms there are in the most proud or comely Person , I should think that the cover of a cleaner Skin , and the borrowed Ornaments of Apparel , make no great difference between such a Body and a Carkass ( which may be also covered with an adorned Coffin and Monument , to deceive such Spectators that see but out-sides : ) the change is not so great of corruptible Flesh , repleat with such fetid Excrements into corrupted Flesh , as some Fools imagine . 7. Yet more , to Depart from such a Body , is but to be loosed from the Bondage of Corruption , and from a Clog and Prison of the Soul. I say not that God put a pre-existent Soul into this Prison Penally , for former faults : I must say no more than I can prove , or than I know : But that Body which was an apt Servant to Man's Soul , is become as a Prison to him now : What alteration sin made upon the Nature of the Body , as whether it be more terrene and gross than else it would have been , I have no reason to assert : Of Earth , or Dust , it was at first , and to Dust it is sentenced to return . But no doubt but it hath its part in that dispositive depravation which is the fruit of sin . we find that the Soul as sensitive , is so imprisoned or shut up in Flesh , that sometimes it is more than one Door that must be opened before the Object and the Faculty can meet : In the Eye indeed , the Soul seemeth to have a Window to look out at , and to be almost itself vi●ible to others : And yet there are many interposing tunicles , and a suffusion , or winking , can make the clearest sight ▪ to be as useless for the time as if it were none : And if sense be thus shut up from its Object , no wonder if Reason also be under difficulties from coporeal impediments ; and if the Soul that is yoaked with such a Body , can go no faster than its heavy pace . 8. Yet further , To Depart from such a Body is but to be separated from an accidental Enemy , and one of our greatest and most hurtful Enemies : Though still we say , That it is not by any default in the work of our Creator , but by the effects of sin , that it is such : What could Satan or any other Enemy of our Souls , have done against us without our flesh ? What is it but the Interest of this Body , that standeth in competition against the Interest of our Souls and God ? What else do the prophane sell their heavenly Inheritance for , as Esau his Birthright ? No Man loveth evil , as evil , but as some way a real or seeming good ? And what good is it but that which seemeth good for the Body ? What else is the Bait of Ambition , Covetousness and Sensuality , but the Interest and Pleasure of this Flesh . What taketh up the Thoughts , and Care which we should lay out upon things Spiritual and Heavenly , but this Body and its Life ? What Pleasures be they that steal away mens Hearts from the heavenly Pleasures of Faith , Hope , and Love , but the Pleasures of this Flesh ? This draweth us to sin : This hindereth us from and in our duty . This Body hath its interest which must be minded , and its inordinate Appetite which must be pleased ; or else what murmurings and disquiet must we expect ? Were it not for Bodily Interest , and its Temptations , how much more innocently and holily might I live ? I should have nothing to care for , but to please God and to be pleased in him , were it not for the care of this Bodily life ? What Employment should my Will and Love have , but to Delight in God and Love Him , and his Interest , were it not for the Love of the Body , and its concerns ? By this the mind is darkened , and the Thoughts diverted ; By this our wills are perverted and corrupted , and by Loving things Corporeal , contract a strang●ness and aversation from things Spiritual : By this Hea●● and Time are alienated from God ; our Guilt is increased , and our heavenly desire and hopes destroyed ; Life made unholy and uncomfortable , and Death made terrible , God and our Souls separated , and Life eternal set by , and in danger of being utterly lost . I know that it is the sinful Soul , that is in all this the chief cause and agent : But what is it but Bodily Interest that is its temptation , bait and end ? What but the Body and its Life , and Pleasure is the chief Objective alluring cause of all this sin and misery ? And shall I take such a Body to be better than Heaven , or be loth to be loosed from so troublesom a Yoak-fellow , on to be separated from so burdensom , and dangerous a Companion ? § 3. Obj. But I know this Habitation , but the next I know not ; I have long been acquainted with this Body , and this World , but the next I am unacquainted with . Ans . 1. If you know it , you know all that of it which I have mentioned before : you know it to be a burden and snare : I am sure I know by long experience , that this Flesh hath been a painful lodging to my Soul , and this World as a tumultuous Ocean , or like the uncertain and stormy Region of the Air. And well he deserveth bondage , pain , and enmity , who will love them because he is acquainted with them , and is loth to leave them because he hath had them long , and is afraid of being well , because he hath been long sick . 2. And do you not know the next and better Habitation ? Is Faith no knowledge ? If you believe God's Promise you know that such a state there is : And you know in general that it is Better than this World : And you know that we shall be in Holiness and Glorious happiness with Christ : And is this no knowledge ? 3. And what we know not , Christ , that prepareth and promiseth it , doth know : And is that nothing to us , if really we Trust our Souls to him ? He that knoweth not more Good by Heaven than by Earth , is yet so earthly and unbelieving , that it is no wonder if he be afraid and unwilling to depart . § 4. II. In Departing from this Body and Life , I must depart from all its ancient Pleasures : I must taste no more sweetness in meat or drink , or rest , or sport , or any such thing that now delighteth me ; House and Lands , and Goods and Wealth must all be left ; and the place where I live must know me no more . All my possessions must be no more to me , nor all that I laboured for or took delight in than if they had never been at all . And what though it must be so ? Consider O my Soul , 1. Thy ancient Pleasures are all past already : Thou losest none of them by Death , for they are all lost before , ( if immortal Grace have not by sanctifying them , made the benefits of them to become immortal . ) All the sweet draughts , and morsels , and sports , and laughters , all the sweet Thoughts of thy worldly Possessions , or thy Hopes , that ever thou hadst till this present Hour , are past by , dead , and gone already . All that Death doth to such as these is to prevent such , that on Earth thou shalt have no more . 2. And is not that the Case of every Bruit , that hath no comfort from the prospect of another Life , to repair his loss : And yet as our dominion diminisheth their pleasure while they live , by our keeping them under fear and labour , so at our will their lives must end : To please a Gentleman's Appetite for half an hour or less , Birds , Beasts , and Fishes must lose life itself , and all the pleasure which life might have afforded them for many Years ; yea perhaps many of these ( Birds and Fishes at least ) must die to become but one Feast to a rich Man , if not one ordinary Meal . And is not their sensual pleasure of the same Nature as ours ? Meat is as sweet to them , and ease as welcome , and lust as strong ( in season ; ) And the pleasure that Death depriveth our Flesh of , is such as is common to Man with Bruits : Why then should it seem hard to us to lose that in the Course of Nature , which our Wills deprive them of at our Pleasure ? When if we are Believers we can say that we do but exchange these delights of Life , for the greater delights of a Life with Christ , which is a comfort which our fellow Creatures ( the Bruits ) have not ! 3. And indeed the Pleasures of Life are usually embittered with so much pain , that to a great part of the World doth seem to exceed them : The Vanity and Vexation is so great and grievous , as the pleasure seldom countervaileth . It 's true that Nature desireth Life even under Sufferings that are but tolerable , rather than to die : But that is not so much from the sensible Pleasure of life , as from meer Natural Inclination ; which God hath laid so deep that free will hath not full power against it . As before I said , that the Body of Man is such a thing , that could we see through the Skin ( as men may look through a Glass Hive upon the Bees ) and see all the parts and motion , the filth and excrements that are in it , the Soul would hardly be willing to actuate , love and cherish such a mass of unclean matter , and to dwell in such a loathsom place , unless God had necessitated it by Nature ( deeper than Reason or sense ) to such a Love , and such a labour by the Pondus or Spring of Inclination : Even as the Cow would not else lick the unclean Calf , nor Women themselves be at so much labour and trouble with their Children , while there is little of them to be pleasant , but uncleanness , and crying , and helpless impatiency to make them wearisom , had not necessitating Inclination done more hereto than any other sense or reason : Even so I now say of the pleasure of Living , that the sorrows are so much greater to Multitudes than the sensible delight , that life would not be so commonly chosen and endured under so much trouble , were not men determined thereto by Natural necessitating Inclination ; ( or deterred from Death by the fears of misery to the separated Soul ; ) And yet all this kept not some counted the best and wisest of the Heathens , from taking it for the Valour and Wisdom of a Man to make away his life in time of extremity , and from making this the great answer to them that grudge at God , for making their lives so miserable [ If the misery be greater than the good of life , Why dost thou not end it ? Thou maist do that when thou wilt . ] Our Meat and Drink is pleasant to the healthful ; but it costeth poor men so much toil , and labour , and care , & trouble to procure a poor Diet for themselves and their families , that I think , could they live without eating , and drinking , they would thankfully exchange the pleasure of it all , to be eased of their care and toil in getting it : And when sickness cometh , even the pleasantest Food is loathsom . 4. And do we not willingly interrupt and lay by these Pleasures , every Night when we betake our selves to sleep ? It 's possible indeed a Man may then have pleasant Dreams : But I think few go to sleep for the pleasure of Dreaming : Either no Dreams , or vain , or troublesom Dreams are much more common . And to say that Rest and Ease is my pleasure , is but to say that my daily labour and cares are so much greater than my waking pleasure , that I am glad to lay by both together : For what is Ease but deliverance from weariness and pain ? For in deep and dreamless sleep there is little positive sense of the Pleasure of Rest itself . But indeed it is more from Natures necessitated inclination to this self-easing and repairing means , than from the positive pleasure of it , that we desire sleep . And if we can thus be contented every Night to die as it were to all our waking pleasures , why should we be unwilling to die to them at once . 5. If it be the inordinate pleasures forbidden of God , which you are loath to leave , those must be left before you die , or else it had been better for you never to have been born ? Yea every wise and godly Man doth cast them off with detestation : You must be against Holiness on that account as well as against Death ? And indeed the same Cause which maketh men unwilling to live a Holy life , hath a great hand in making them unwilling to die ; even because they are loth to leave the pleasure of sin : If the wicked be converted , he must be gluttonous and drunken no more , he must live in Pride , Vain-glory , Worldliness and sensual pleasures no more ; and therefore he draweth back from a Holy life , as if it were from Death itself . And so he is the lother to die , because he must have no more of the pleasures of his Riches , Pomp , and Honours , his Sports , and Lust , and pleased Appetite ; no more for ever ; but what 's this to them that have mortified the Flesh with the affections and lusts thereof ? 6. Yea it is these forbidden pleasures which are the great impediments both of our Holiness and our truest pleasures : And one of the Reasons why God forbiddeth them , is because they hinder us from better . And if for our own good we must forsake them when we turn to God , it must be supposed that they should be no reason against our willingness to die , but rather that to be free from the danger of them , we should be the more willing . 7. But the great satisfying Answer of this Objection is , that Death will pass us to far greater pleasures with which all these are not worthy to be compared . But of this more in due place . § 5. III. When I die , I must depart not only from sensual delights , but from the more manly Pleasures of my Studies , knowledge and converse with many wise and godly men , and from all my pleasure in Reading , Hearing , publick and private Exercises of Religion , &c. I must leave my Library , and turn over those pleasant Books no more : I must no more come among the Living , nor see the faces of my faithful Friends , nor be seen of Man , Houses and Cities and Fields : and Countreys , Gardens and Walks , will be nothing as to me . I shall no more hear of the Affairs of the World , of Man or Wars , or other News , nor see what becomes of that beloved Interest of Wisdom , Piety , and Peace , which I desire may prosper , &c. Answ . 1. Though these delights are far above those of sensual S●●ners , yet alas , how low and little are they ? How small is our knowledg in comparison of our Ignorance ? And how little doth the knowledge of Learned Doctors differ from the thoughts of a silly Child ? For from our Childhood we take it in but by drops ; and as trifles are the Matter of childish knowledge , so Words , and Notions , and artificial Forms do make up more of the Learning of the World , than is commonly understood ; and many such Learned men know little more of any Great and excellent Things themselves , than Rusticks that are contemned by them for their ignorance . God and the Life to come are little better known by them , if not much less , than by many of the unlearned . What is it but a Child-game that many Logicians , Rhetoricians , Grammarians , yea Metaphysicians , and other Philosophers in their eagerest Studies and Disputes are exercised in ? Of how little use is it to know what is contained in many Hundred of the Volumes that fill our Libraries ? Yea , or to know many of the most glorious Speculations in Physicks , Mathematicks , &c. Which have given some the Title of Virtuosi & Ingeniosi in these times , who have little the more Wit or Virtue to Live to God , or overcome Temptations from the Flesh and World , and to secure their everlasting Hopes : What pleasure or quiet doth it give to a dying Man , to know almost any of their Trifles . 2. Yea , it were well if much of our Reading and Learning did us no harm , and more than good : I fear lest Books are to some but a more honourable kind of temptation than Cards and Dice : Lest many a precious Hour be lost in them , that should be employed on much higher matters : And lest many make such knowledge but an unholy , natural , yea carnal Pleasure , as Worldings do the Thoughts of their Lands and Honours ; and lest they be the more dangerous by how much the less suspected : But the best is , it is a pleasure so fe●●ed from the sloathful with Thorny labour of hard and long Studies , that laziness saveth more from it than Grace , and holy Wisdom doth . But doubtless Fancy and the Natural Intellect may with as little Sanctity live in the pleasure of Reading ▪ Knowing , Disputing , and Writing , as others spend their time at a Game at Chess , or other ingenious sport . For my own part , I know that the Knowledg of Natural things is valuable , and may be Sanctified ; much more Theological Theory : And when it is so , it is of good use ; and I have little knowledge which I find not some way useful to my highest ends . And if Wishing or Money would procure more , I would wish and empty my Purse for it ; but yet if many score or hundred Books which I have read , had been all unread , and I had that time now to lay out upon higher thing , I should think my self much richer than now I am . And I must earnestly pray , The Lord forgive me the Hours that I have spent in reading Things less profitable , for the pleasing of a Mind that would fain know all , which I should have spent for the increase of Holiness in my self and others : And yet I must thankfully acknowledge to God , that from my youth he taught me , to begin with things of greatest weight , and to refer most of my other Studies thereto , and to spend my days under the Motives of Necessity and Profit to my self , and those with whom I had to do . And I now think better of the Course of Paul that determined to know nothing but a Crucified Christ among the Corinthians , that is , so to converse with them as to Use , and Glorying as if he knew nothing else : And so of the the rest of the Apostles and Primitive Ages : And though I still love and honour the fullest Knowledge ( and am not of Dr. Collets mind , who as Erasmus saith most slighted Augustine ) yet I less censure even that Carthage Council which forbad the reading of the Heathens Books of Learning and Arts , than formerly I have done . And I would have men savour most that Learning in their Health which they will or should savour most in Sickness , and near to Death . 3. And alas how dear a Vanity is this Knowledge ! That which is but Theorical and Notional is but a tickling delectation of the Phantasie or Mind , little differing from a pleasant dream : But how many Hours , what gazing of the wearied Eye , what stretching Thoughts of the impatient Brain ▪ must it cost us , if we will attain to any Excellency . Well saith Solomon , Much reading is a weariness to the Flesh , and He that increaseth Knowledge increaseth sorrow . How many hundred studious Days and Weeks , and how many hard and tearing Thoughts , hath my little , very little knowledg cost me ? And how much infirmity and painfulness to my Flesh , increase of painful Diseases , and loss of Bodily ease and health ? How much pleasure to my self of other kinds , and how much acceptance with men , have I lost by it , which I might easily have had in a more Conversant and plausible way of life ? And when all is done , if I reach to know any more than others , of my place and order , I must differ so much ( usually ) from them : And if I manifest not that difference , but keep all that knowledge to my self , I sin against Conscience and Nature it self : The Love of Man , and the Love of Truth oblige me to be soberly Communicative : Were I so indifferent to Truth and Knowledg , as easily to forbear their propagation , I must also be so indifferent to them , as not to think them worth so dear a Price as they have cost me ( Though they are the free Gifts of God : ) As Nature is universally inclined to the propagation of the kind by Generation ; so is the Intellectual Nature to the Communication of Knowledge ( which yet hath its Lust , and inordinacy in proud ignorant hasty Teachers , and Disputers , as the Generating faculty hath in Fornicators and Adulterers . ) But if I obey Nature and Conscience in Communicating that Knowledge which containeth my difference aforesaid , the Dissenters too often take themselves disparaged by it , how peaceably soever I manage it : And as bad men take the Piety of the godly to be an accusation of their impiety , so many Teachers take themselves to be accused of Ignorance , by such as condemn their Errours by the light of Truth ? And if you meddle not with any Person , yet take they their Opinions to be so much their Interest , as that all that is said against them , they take as said against themselves . And then alas what envyings , what whispering disparagements , and what backbitings . if not malicious slanders and underminings do we meet with from the Carnal Clergy : And O that it were all from them alone , and that among the Zealous and Suffering Party of faithful Preachers , there were not much of such iniquity , and that none of them preached Christ in strife and envy : It is sad that Errour should find so much shelter under the selfishness , and pride of pious men ; and that the Friends of Truth should be tempted to reject and abuse so much of it in their ignorance as they do : But the matter of fact is too evident to be hid . But especially , if we meet with a Clergy that are high , and have a great deal of Worldly interest at the stake : Or if they be in Councils and Synods , and have got the Major Vote , they too easily believe that either their Grandure , Reverence , Names , or Numbers must give them the reputation of being Orthodox and in the right , and will Warrant them to account and defame him as Erroneous , Heretical , Schismatical , Singular , Factious , or Proud , that presumeth to contradict them , and to know more than they : Of which not onely the case of Nazianzene , Martin , Chrysostome are sad proofs , but also the proceedings of too many General and Provincial Councils . And so our hard studies and darling Truth must make us as Owls or reproached Persons among those Reverend Brethren , who are ignorant at easier rates , and who find it a far softer kind of life to think and say as the most or best esteemed do , than to purchase reproach and obloquy so dearly . And the religious People of the several parts , will say as they hear their Teachers do , and be the Militant followers of their too Militant Leaders : And it will be their House talk , their Shop talk , their Street talk , if not their Church talk , that such a one is an Erroneous , dangerous Man , because he is not as Ignorant and Erroneous as they , especially if they be the followers of a Teacher much exasperated by confutation , and engaged in the Controversie ; and also if it should be suffering ▪ Confessors that are contradicted , or men most highly esteemed for extraordinary degrees of Piety : Then what cruel censures must he expect who never so tenderly would suppress their Errours . O what sad Instances of this are , 1. The Case of the Confessors in Cyprians Days , who as many of his Epistles shew , became the great disturbers of that Church . 2. And the Egyptian Monks at Alexandria , in the Days of Theophilus , who turned Anthropomorphites , and raised abominable Tumults , with woful scandal and odious bloodshed . 3. And O that this Age had not yet greater Instances to prove the matter , than any of these . And now should a Man be loth to die , for fears of leaving such troublesome costly Learning and Knowledge , as the wisest men can here attain ? 4. But the chief Answer is yet behind . No Knowledge is lost , but perfected , and changed for much nobler , sweeter , greater Knowledg : Let men be never so uncertain in particular de modo , Whether acquired Habits of Intellect and Memory die with us , as being dependant on the Body : Yet ( by what Manner soever ) that a far clearer Knowledge we shall have , than is here attainable , is not to be doubted of . And the cessation of our present Mode of knowing , is but the cessation of our ignorance and imperfection : As our wakening endeth a dreaming Knowledge , and our Maturity endeth the trifling Knowledge of a Child : For so saith the Holy Ghost , 1 Cor. 13. 8 , 9 , 10 , 11 , 12. Love never faileth , ( and we can Love no more than we know : ) But whether there be Prophesies they shall fail : ( that is , Cease : ) Whether there be Tongues they shall cease : Whether there be Knowledge ( Notional and Abstractive such as we have now ) it shall vanish away : When I was a Child I spake as a Child , understood as a Child , I thought as a Child ; but when I became a Man , I put away childish things : For now we see through a Glass ( per species ) darkly ( as men understand a thing by a Metaphor , Parable or Riddle ) but then Face to Face ( even Creatures intuitively as in themselves naked and open to our sight : ) Now I know in part ( not Rem sed aliquid Rei ; in which sense Sanchez truly saith , Nihil scitur : ) But then shall I know , even as I am known : ( Not a God knoweth us ; for our knowledge and his must not be so comparatively likened : but as Holy Spirits know us both now and for ever : we shall both know and be known by immediate intuition ) If a Physician be to describe the parts of Man , and the latent Diseases of his Patient , he is fain to search hard , and bestow many Thoughts of it , besides his long reading and converse to make him capable of knowing : and when all is done , he goeth much upon Conjectures , and his knowledge is mixt with many uncertainties , yea and mistakes ; but when he openeth the Corps , he seeth all , and his knowledg is more full , more true , and more certain , besides that it is easily , and quickly attained , even by a present look : A Countrey Man knoweth the Town , the Fields , and Rivers where he dwelleth ( yea , and the Plants and Animals ) with ease and certain clearness ; when he that must know the same things by the study of Geographical Writings and Tables , must know them but with a General , an unsatisfactory , and oft a much mistaking kind of knowledge : Alas , when our present knowledge hath cost a Man the study of Forty , or Fifty , or Sixty Years , how lean and poor , how doubtful and unsatisfactory is it after all ? But when God will shew us himself and all things , and when Heaven is known as the Sun by its own Light , this will be the clear , su●● and satisfactory knowledge : Blessed are the Pure in Heart , for they shall see God , Mat. 5. And without Holiness , none can see him , Heb. 12. 14. ) This sight will be worthy the Name of Wisdom , when our present glympse is but Philosophy , a love and desire of Wisdom : So far should we be from fearing Death through the fear of losing our knowledge , or any of the means of knowledge , that it should make us rather long for the World of Glorious Light , that we might get out of this darkness , and know all that with an easie look , to our joy and satisfaction , which here we know with troublesome doubtings , or not at all . Shall we be afraid of darkness in the Heavenly Light , or of Ignorance when we see the Lord of Glory . § 6. And as for the loss of Sermons , Books , and other means , surely it is no loss to cease the means when we have attained the end : Cannot we spare our Winter Clothes as troublesom in the heat of Summer , and sit by the hot Fire without our Glores . Cannot we sit at home without a Horse or Coach ? Or set them by at our Journeys end ? Cannot we lie in Bed without Boots and Spurs ? Is it grievous to us to cease our Physick when we are well : Even here , he is happier that hath least of the Creature , and needeth least , than he that hath much and needeth much : Because all Creature commodities and helps have also their discommodities and troublesomness : And the very applying and using so many remedies of our want ; is tedious of itself . And as God only needeth nothing , but is self-sufficient , and therefore only perfectly and essentially happy , so those are likest God that need least from without , and have the greatest plenitude of internal goodness . What need we to preach , hear , read , pray , to bring us to Heaven when we are there ? § 7. And as for our Friends and our converse with them , as Relations , or as wise , religious , and faithful to us , he that believeth not that there are far More and far Better in Heaven than are on Earth , doth not believe as he ought that there is a Heaven : Our Friends here are wise , but they are unwise also : They are Faithful , but partly unfaithful ; they are holy , but also alas too sinful : They have the Image of God , but blotted and dishonoured by their faults : They do God and his Church much service ; but they also do too much against him , and too much for Satan , even when they intend the Honour of God : They promote the the Gospel ; but they also hinder it : Their weakness , ignorance , errour , selfishness , pride , passion , division , contention , scandals and remisness , do oft so much hurt , that it is hard to discern whether it be not greater than their good to the Church or to their Neigbours . Our Friends are our helpers and comforters ; but how oft also are they our hinderers , troubles and grief ? But in Heaven they are altogether wise , and holy , and faithful and concordant , and have nothing in them , nor there done by them , but what is amiable to God and Man. And with our faithful Friends , we have here a mixture , partly of useless and burdensom Persons , and partly of unfaithful Hypocrites , and partly of self-conceited factious Wranglers , and partly of malicious envious underminers ▪ and partly of implacable Enemies : And how many of all these set together is there for one worthy faithful Friend ? And how great a number i● there to trouble you ? For one that will indeed comfort you ? But in Heaven there are none but the Wise , and Holy : No Hypocrites , no burdensom Neighbours , no treacherous , or oppressing or persecuting Enemies are there ? And is not all good and amiable better than a little good with so troublesome a mixture of noisome Evils ? Christ loved his Disciples , his Kindred ; yea , and all Mankind , and took pleasure in doing good to all ; and so did his Apostles : But how poor a requital had he or they from any but from God ? Christ's own Brethren believed not in him , but wrangled with him ; almost like those that said to him on the Cross , If thou be the Son of God , come down and we will believe . Peter himself was once a Satan to him , Matth. 16. and after with Cursing and Swearing denied him : And all his Disciples forsook him and fled : And what then from others could be expected ? No Friends have a perfect suitableness to each other : and roughness and inequalities that are nearest us are most troublesom . The wonderful variety and contrariety of apprehensions , interest , educations , temperaments , and occasions , and temptations , &c. are such that whilest we are scandalized at the discord & confusions of the World , we must recal our selves and admire that all ruling Providence , which keepeth up so much order and concord as there is : We are indeed like People in crowded Streets , who going several ways molest each other with their jostling oppositions : Or like Boys at Foot-ball striving to overthrow each other for the Ball : But it is a wonder of Divine Power and Wisdom that all the World is not continually in mortal War. If I do men no harm , yet if I do but cross their Wills , it goeth for a provoking injury : And when there are as many Wills as Persons , who is it that can please them all : Who hath Money enough to please all the Poor that need it , or the Covetous that desire it . Or who can live with displeased men , and not feel some of the fruits of their displeasure ? What day goeth over my Head in which abundance desire not or expect not impossibilities from me ? And how great is the number of them that expect unrighteous things ? By nothing do I displease so many as by not displeasing God and my Conscience . And for nothing am so deeply accused of sin as for not sinning : And the World will not think well of any thing that crosseth their Opinion and Carnal interest , be it never so conform to God's Commands : I must confess that while I suffer from all sides , few men have more common and open Praises from their Persecutors than I : But while they praise me in the general , and for other particulars , they aggravate my Non-conformity to their Opinions and Wills , and take me to be so much the more hurtful to them . The greatest Crimes that have been charged on me , have been for the things which I thought to be my greatest duties ; and for those parts of my obedience to my Conscience and God , which cost me dearest : And where I pleased my Flesh least , I pleased the World least . At how cheap a rate to my Flesh could I have got the Applause of factious men , if that had been my end and business ? Would I have conformed to their Wills , and taken a Bishoprick , and the Honour and Riches of the World , how good a Man had I been called by the Diocesan party ? And O what praise I should have with the Papists , could I turn Papist ! And all the backbitings and bitter Censures of the Antinomians , Anabaptists and Separatists , had been turned into praise , could I have said as they , or not contradicted them . But otherwise there is no escaping their accusations . And is this tumultuous , militant , yea , malignant World , a place that I should be loth to leave ? Alas , our darkness , and weakness , and passions are such , that it 's hard for a Family or a few faithful Friends , to live so evenly in the exercise of Love , as not to have oft unpleasant Jars ! What then is to be expected from Strangers and from Enemies ? Ten thousand Persons will judge of abundance of my Words and Actions , who never knew the Reasons of them : Every ones conceptions are as the report and conveyance of the matter to them is : And while they have a various Light , and false Reports ( and defectiveness will make them false ) what can be expected but false injurious Censures ? § 8. And though no outward thing on Earth is more precious than the Holy Word , and Worship , and Ordinances of God , yet even here I see that which pointeth me up higher , and telleth me it is much better to be with Christ . 1. Shall I love the Name of Heaven , better than Heaven itself ? The Holy Scriptures are precious , because I have there the Promise of Glory ; but is not the Possession better than the Promise ? If a Light and Guide thither through this Wilderness be good , surely the End must needs be better ! And it hath pleased God that all things on Earth , and therefore even the Sacred Scriptures , should bear the Marks of our state of imperfection : Imperfect Persons were the Pen-men ; and imperfect humane Language is the conveying , signal , organical part of the matter . And the Method and Phrase ( though true and blameless ) are far short of the heavenly Perfection . Else so many Commentators had not found so hard a task of it to expound innumerable difficulties , and reconcile so many seeming contradictions , nor would Infidels find matter of so strong temptation , and so much cavil as they do ; nor would Peter have told us of the difficulties of Pauls Epistles , and such occasions of mens wresting them to their own destruction . Heaven will not be made to perfect Spirits , the occasion of so many Errors , and Controversies , and quarrels as the Scriptures are to us imperfect men on Earth . Yea Heaven is the more desirable , because there I shall better understand the Scriptures , than here I can ever hope to do . All the hard passages now misunderstood , will there be made plain , and all the seeming contradictions reconciled ; and which is much more , that God , that Christ , that New Jerusalem , that Glory , and that Felicity of Souls , which are now known but ▪ darkly and enigmatically in the Glass , will then be known intuitively as we see the Face itself , whose Image only the Glass first shewed us . To leave my Bible , and go to the God , and the Heaven that is revealed , will be no otherwise a loss to me , than to lay by my Crutches or Spectacles when I need them not , or to leave his Image for the presence of my Friend . 2. Much less do I need to fear the loss of all other Books , or Sermons , or other Verbal informations . Much reading hath oft been a weariness to my Flesh ; and the pleasure of my Mind is much abated by the great imperfection of the means . Many Books must be partly read , that I may know that they are scarce worth the reading : And many must be read to enable us to satisfie other mens expectations , and to confute those who abuse the authority of the Authors against the Truth : And many good Books must be read , that have little to add , to what we have read in many others before ; and many that are blotted with ensnaring Errours : Which if we detect not , we leave snares for such as see them not : And if we detect them ( never so tenderly , if truly ) we are taken to be injurious to the Honour of the Learned godly Authors , and proudly to overvalue our own conceipts . And so lamentable is the Case of all Mankind , by the imperfections of humane Language , that those Words which are invented for communication of conceptions , are so little fitted to their use , as rather to occasion misunderstandings and contentions : There being scarce a Word that hath not many significations , and that needeth not many more words to bring us to the true notice of the speakers Mind : And when every word is a Signum that hath three relations , 1. To the Matter spoken of . 2. To the Mind of the Speaker as signifying his conceptions of that matter . 3. And to the Mind of the Hearer or Reader which is to be informed by it , it is so hard to find and use words that are fitted indeed to all these uses , and to have store of such , and mix no other , that few if any in the World were ever so happy as to attain it . 1. And if words be not fitted to the Matter or Things , they are false as to their first and proper use : And yet the penury of apt words , and the redundancy of others , and the Authority of the Masters of Sciences imposing Arbitrary Terms and Notions on their Disciples , and the Custom of the Vulgar who have the Empire as to the fense of Words , have all conspired to make words inept , and of very uncertain signification . So that when Students have learnt words by long and hard Studies , they are oft little the nearer the true knowledg of the Things ; and too oft by their ineptitude misled to false conceptions . And so their saying is too often true , that a great Book is a great Evil , while it containeth so great a number of uncertain words , which become the matter of great contentions . 2. And when the Mind of the Speaker or Writer is no better informed by such Notions , but his conceptions of Things are some false , some confused and undigested , what wonder if his words do no otherwise express his mind to others : When even men of clearest understanding find it difficult to have words still ready to communicate their conceptions with truth and clearness . To form true sentiments of Things into apt significant words , is a matter of meer Art , and requireth an apt Teacher , & a serious Learner , and long use : ( And too many take their Art of Speaking in Prayer , Conference , or Preaching , to have more in it of Wisdom , and Piety , than it hath ; and some too much Condemn the unaccustomed that want it . ) 3. And if we could fit our words well to the Matter and to our Minds ( with that double verity ) yet still it is hard to fit them to the Reader or Hearer : For want of which they are lost as to him : And his information being our End , they are therefore so far lost to us . And that which is spoken most congruously to the Matter , is seldom fitted to the capacity of the receiver . And recipitur ad modum recipient is , & pro captu Lectoris , &c. Some Readers or Hearers ( yea , almost all ) are so used to unapt Words and Notions , obtruded on Mankind by the Masters of Words , that they cannot understand us if we change their terms and offer them fitter , and yet least understand those which they think that they best understand : And all men must have long time to learn the Art of Words , before they can understand them , as well as before they can readily use them . And the duller any Man is , and of less understanding , the more Words are necessary to make him understand : And yet his Memory is the less capable of retaining many . This is our difficulty not only in Catechizing , but in all our Writings and Teaching , a short Catechism , or a short Style , the ignorant understand not ; and a long one they remember not . And he that will accommodate one judicious Reader or Hearer , with profound matter or an accurate Style , must incommodate Multitudes that are uncapable of it . And therefore such must be content with few approvers , and leave the Applause of the Multitude to the more popular , unless he be one that can seasonably suit himself to both . A Man that resolveth not to be deceived by ambiguous words , and maketh it his first work in all his Reading and disputings to difference between Words , and Sense , and Things , and strictly to examine each disputed term , till the Speakers meaning be distinctly known , will see the lamentable case of the Church , and all Mankind , and what shaddows of knowledg deceive the World , and in what useless dreams the greatest part of men , yea of Learned men do spend their days : Much of that which some men unweariedly study , and take to be the honour of their understandings , and their lives , and much of that which Multitudes place their Piety and Hopes of Salvation in , being a meer game at words , and useless Notions ; and as truly to be called Vanity and Vexation as is the rest of the Vain shew that most men walk in . My sad and bitter Thoughts of the Heathen , Infidel , Mahomet World , and of the common corruptions of Rulers and Teachers , Cities and Countries , Senates and Councils , I will not here open to others , lest they offend ; nor cry out as Seneca , Omnes mali sumus , or stultorum plena sunt omnia , nor describe the furious Spirits of the Clergy , and their ignorance , and unrighteous Calumnies and Schisms , as Gregory Nazianzene and others do , nor voluminously lament the seeming hopeless case of Earth , by the boldness , blindness , and fury of men that make use of such sad considerations , to loosen my love from such a World , and make me willing to be with Christ . 9. And if other mens Words and Writings are ble mished with so much imperfection , why should think that my own are blameless ? I must for ever be thankful for the holy Instructions and Writings of others , notwithstanding humane frailty , and contentious mens abuse of words : And so I must be thankful that God hath made any use of my own , for the good of Souls , and his Churches Edification . But with how many allays are such comforts here mixed ? We are not the Teachers of a well ruled School , where Learners are ranked into several Forms , that every one may have the teaching which is agreeable to his capacity : But we must set open the Door to all that will crowd in , and publish our Writings to all sorts of Readers : And there being as various degrees of Capacity as there are Men , and Women , and consequently great variety and contrariety of apprehensions , it 's easie ab antecedente to know what various reception we must expect : We cast out our Doctrine almost as a Foot-ball is turned out among Boys in the Street , in some Congregations : Few understand it , but every one censureth it . Few come as Learners or teachable Disciples , but most come to sit as Judges on their Teachers words : and yet have neither the Skill , or the Patience , or the diligence which is necessary in a just Tryal , to a righteous judgment . But as our words agree or disagree with the former conceptions of every Hearer , so are they judged to be wise or foolish , sound or unsound , true or false , fit or unfit . Few Sermons that I preach but one extolleth them , and wisheth they were printed , and another accuseth them of some hainous fault : Some men are pleased with clearness and accuratness of Doctrine ▪ and others account it too high , and say we shoot over the hearers Heads , and like nothing but the fervent Application of what they knew before most Hearers are displeased with that which they most need : If they err , they reproach that Doctrin as erroneous that would cure them : If they are guilty of any prevailing Distemper and sin , they take that Application to be injurious to them , which would convince them , and save them from that guilt . Most are much pleased with plain and zealous reproof of sin ; but it must be other mens sins , and not their own . The poor love to hear of the evil of oppression and unmercifulness , of Pride , Fulness and Idleness , and all the sins of the Rich : Subjects love to hear of their Rulers faults , and say , O this Man is no flatterer ; he dares tell the greatest of their sins : But if they hear of their own , they take for it an injury . Rulers like a Sermon for submission and obedience but how few love to hear of the evil of injustice and oppression , or pride , and sensuality , or to read , Luke 16. or 12. or James 5. or to hear of the necessity of Holiness , Justice and temperance , and of Death , and Judgment and the Life to come . Every Sectary and Dogmatist delighteth to have his own Opinion cryed up , and his Party praised as the chiefest Saints : But all that tendeth to the praise of those that he dissenteth from , and accounteth adversaries to the Truth , is distastful to him , as a complying with iniquity , and a strengthning of the Enemies of Christ : And all that uncharitableness which he expecteth from us against others , is as much expected by others , as against him and such as he . This Day while I am writing these words , my Pockets are too full of Letters sent me , on one side importunately charging it on me as my duty to conform ( to the Oaths , Declarations , Covenants and Practises , now imposed ) or else to give over preaching ( which would please them ; ) and on the other side vehemently censuring me as guilty of grievous sin , for declaring my judgment for so much of Conformity as I have done ; and charging me by Predictions as guilty of the Sufferings of all that are otherwise minded , for communicating in the Sacrament , and the common Prayers of the Church ; and others in the mid way , persuading me equally to bear my Testimony against unjust Separation and Persecution , and to endeavour still if possible to save a self destroying People , from the tearing fury of these two extreams : And how should I answer these contrary expectations , or escape the Censures of such expectants ? And it hath pleased God , who Thirty Years and more hath tryed me by humane Applause , of late in this City ( where multitudes of Persons of contrary Minds are like Passengers in crowded Streets , still jostling and offending one another ) to exercise me with mens daily backbitings and cavils : And so many have chosen me for the subject of their Discourse , that I may say as Paul , 1 Cor. 4. 9 , 10 , &c. [ We are made a Spectacle ( or Theatre ) to the World , and to Angels , and to men : We are Fools for Christs sake , but ye are wise in Christ , &c. ] Did I not live out of the noise in retirement , and taken up with pain and expectations of my change , what an annoyance to me would it be to hear Religious Persons that have a God , a Christ , a Heaven to talk of , to abuse their Time and Tongues in so much talking of one so inconsiderable , and that hath so little to do with them , or they with him ; while with some overvaluing me and others still quarrelling , I am the matter of their idle sinful talk . The Persecutors for divers Years after first silencing ( if not still ) and the Separatists for two or three Years last past , have been possessed with so strange a jealousie and quarrelsom a disposition against me , that they seem to take it for their Interest to promote my defamation ? and for much of their work to search what may afford them any matter of accusation in every Sermon that I preach , and every Book that I write . And though the fury of the Persecutors be such as maketh them much uncapable of such converse and sober consideration as is needful to their true information and satisfaction ; yet most of the more Religious Cavillers are satisfied as soon as I have spoken with them , and all endeth in a putarem or non putarem : For want of accurateness and patience , they judge rashly before they understand , and when they understand confess their errour ; and yet many go on and take no warning after many times conviction of their mistake . Even in Books that are still before their Eyes ( as well as in transient words in Sermons ) they heedlesly leave out , or put in , or alter , and misreport plain words , and with confidence affirm those things to have been said that never were said , but perhaps the contrary . And when all People will judg of the good or evil of our words as they think we have Reason to use them or forbear them , how can we satisfie men that are out of our hearing , and to whom we cannot tell our Reasons : Most men are of private narrow observation , & judge of the good or hurt that our words do , by those that they themselves converse with : And when I convince them that my decisions of many questions ( which they are offended at ) are true , they say , It is an unseasonable and a hurtful truth : and when I have called them to look further abroad in the World , and told them my Reasons ; they say , Had these been all set down , men would have been satisfied . ] And on how hard terms do we instruct such Persons whose narrow understandings cannot know obvious Reasons of what we say till they are particularly told them ? And so to tell men the Reasons of all that such can quarrel with , will make every Book to swell with Commentaries to such a bigness as they can neither buy nor read : And they come not to us to know our Reasons ; nor have we leisure to open them to every single Person : And thus suspicious men , when their understandings want the humbling acquaintance with their ignorance and their Consciences that tenderness which should restrain them from rash judging , go on to accuse such needful Truths of which they know not the use and reason . And what Man living hath the leisure and opportunity to acquaint all the ignorant Persons in City and Countrey with all the Reasons of all that he shall say , write or do ? Or who that writeth not a Page instead of a Sentence , can so write that every unprepared Reader shall understand him : And what hopes hath that Tutor or School-master of preserving his reputation , who shall be accounted erroneous and accused of unsound or injurious Doctrine , by every Schollar that understandeth not his words , and all the reasons of them ? But God in great Mercy to me hath made this my Lot ( not causing but permitting the sins of the contentious ) that I might before death be better weaned from all below : Had my temptations from inordinate Applause had no allay , they might have been more dangerously strong . Even yet while Church-Dividers on both extreams do make me the Object of their daily obloquy , the continued respects of the sober and peaceable , are so great as to be a temptation strong enough , to so weak a Person , to give a check to my desires to leave the World. It is long since Riches and worldly Honour appeared to me as they are , as not rendring the World much lovely or desireable . But the Love and Concord of Religious Persons hath a more amiable Aspect : There is so much Holiness in these , that I was loth to call them Vanity and Vexation : But yet as Flesh and Blood would refer them to selfish Ends , and any way value them as a Carnal interest , I must so call them , and number them with the things that are Loss and Dung , Phil. 3. 7 , 8. Selfishness can serve itself upon things good and holy : And if good men , and good Books , and good Sermons would make the World seem overlovely to us , it will be a Mercy of God to abate the temptation : And if my Soul looking toward the heavenly Jerusalem , be hindred as Paul was in his Journey to Jerusalem , Act. 20. & 21. by the Love of ancient Friends and Hearers , I must say , What mean you to weep and break my Heart ! I am ready to leave the dearest Friends on Earth , and life , and all the pleasures of life , for the presence of far better Friends with Christ , and the sweeter pleasures of a better life . That little amiableness which is in things below , is in godly men as life in the Heart , which dieth last : When that 's all gone , when we are dead to the Love of the godly themselves , and to Learning , Books , and mediate Ordinances , so far as they serve a selfish interest , and tempt down our Hearts from heavenly aspirings , the World then is Crucified to us indeed , and we to it : I rejoice to tread in the Footsteps of my Lord , who had some indeed weeping about his cross , but was forsaken by all his Disciples , while in the Hour of Temptation they all fled ▪ But my desertion is far less , for it is less that I am fit to bear . If God will justifie , who shall condemn ? If he be for me , who shall be against me ? O may I not be put to that dreadfull case , to cry out , My God , my God , why hast thou forsaken me ? And may nothing separate me from his Love ! And then were I forsaken of the sober and peaceable , as I am in part of some quarrelsom Dividers , how tolerable a tryal would it be ? Man is as dust in the Ballance , that addeth little to it , and signifieth nothing when God is in the other end . But I suspect still that I make too much account of Man , when this case hath taken up too much of my observation . 1. And of all things surely a departing Soul hath least cause to fear , the losing of its notice of the Affairs of the World ? Of Peace or Wars , or Church , or Kingdoms . For , 1. If the Sun can send forth its material Beams , and operate by motion , light , and heat , at such a distance as this Earth , why should I think that blessed Spirits are such local , confined and impotent substances , as not to have notice of the things of Earth ? Had I but bodily Eyes I could see more from the top of a Tower or Hill , than any one that is below can do . And shall I know less of Earth from Heaven than I do now ? It 's unlike that my Capacity will be so little : And if it were , it is unlike that Christs and all the Angels will be so strange to me , as to give me no notice of things that so much concern my God and my Redeemer ( to whom I am united ) and the Holy Society of which I am a part , and my self as a Member of Christ and that Society ! I do not think that the Communion of the Celestial Inhabitants is so narrow and slow , as it is of walking Clods of Earth , and of Souls that are confined to such dark Lanthorns as this Body is ? Stars can shine one to another . And we on Earth can see them so far off in their Heaven : And sure then if they have a seeing faculty each of them can see many of us ; even the Kingdoms of the World. Spirits are most active , and of powerful and quick communication . They need not send Letters , or write Books to one another , nor lift up a voice to make each other hear : Nor is there any unkindness , division , or unsociable selfishness among them , which may cause them to conceal their notices or their joys : But as Activity , so Unity is Greatest , where there is most Perfection : They will so be Many , as yet to be One ; and their Knowledge will be One Knowledge , and their Love One Love , and their Joy One Joy : Not by so perfect a Unity as in God himself , who is One and but One ; but such as is suitable to created imperfection , which participate of the Perfection of the Creator , as the Effect doth of the virtue of the Cause , and therefore hath some participation of his Unity . ( O foolish Soul ! if I shall fear this Unity with God , Christ , and all the Holy Spirits , lest I should lose my present separate Individuation , when Perfection and Union are so near akin . ) In a word I have no cause to think that my Celestial advancement will be a diminution of any desirable Knowledge even of things on Earth ; but contrarily that it will be unconceivably increased . 2. But if indeed I shall know less of things below , it will be because that the knowledge of them is a part of Vanity and Vexation , which hath no place in Heaven . So much knowledge of good and evil in lower matters , as came to us by sin , is unworthy of our fond tenaciousness , and fear of losing it ? Surely the sad tidings which we have Weekly in our News Books , our lamentable notices of Heathen and Infidel Kingdoms of the overspreading prevalency of Barbarousness , Idolatry , Ignorance and Infidelity ; of the rage and success of cruel Tyrants ; of the bloody Wars of proud , unquiet worldly men , of the misery of the oppressed desolate Countreys , the dissipated Churches , the persecuted innocent Christians , are no such pleasing things as that we should be afraid to hear of such no more . To know or hear of the poor in Famine , the rich in Folly , the Church distracted , the Kingdom discontented ; the godly scandalous by the effects of their Errours , imperfections and divisions , the wicked outrageous and waxing worse , the falseness or miscarriages or sufferings of Friends , the fury or success of Enemies , is this an intelligence which I cannot spare ? What is the daily tidings that I hear but of bloody Wars , the undone Countreys , the persecuted Churches , the silenced , banished , or imprisoned Preachers , of the best removed in judgment from an unworthy World by Death , and worse succeeding in their rooms , of the renewed designs and endeavours of the Churches Enemies ; the implacable rage of the worldly and unquiet Clergy , and the new divisions of self-conceited Sectaries , and the obloquy and backbitings of each Party against the other ? How oft hear I the sad tidings of this Friends sickness or Death , and that Friends discontent , and of anothers fall , and of many , very many's Sufferings ? My Ears are daily filled with the cryes of the poor whom I cannot relieve , with the endless complaints of fearful Melancholy despairing Persons ; with the wranglings of the ignorant and proud Professors , and contentious Divines , who censure most boldly where they are most Erroneous or dark : Or with the troublesom discontents of those that I converse with : And should I be afraid of the ending of so sad a Tragedy , or of awaking out of such an unpleasant dream . Have I not many times thought of the Priviledge of the deaf , that hear not these troublesom and provoking things ; and of the Blind that see not the Vanities and Temptations of this World : It is one part of the benefit of solitude , or a private life and habitation , to free me from many of these unpleasing Objects ; and a great part of the benefit of sleep , that with my Cloaths I may lay by these troubleous Thoughts . § 11. But other men tell me , The Church cannot yet spare you : There is yet this and that necessary work to be done : There is this and that need , &c. But , 1. Is it we or God that must choose his Servants , and cut out their work ? Whose work am I doing ? Is it my own , or his ? If his , is it not he that must tell me what , and when , and how long ? And will not his will and choice be best ? If I be●●eve not this , how do I take him for my God ? Doth God or I know better what he hath yet to do ? And who is fittest to do it ? The Churches Service and benefits must be measured out by our Master and Benefactor , and not by our selves . 2. What am I to those more excellent Persons whom in all Ages he hath taken out of the World ? And would mens Thoughts of the Churches needs detain them ? The poor Heathen , Infidel , Mahometane Nations have no Preachers of the Gospel ? And if their need prove not that God will send them such , no Countreys need will prove that God will continue them such . Many more useful Servants of Christ have died in their youth : John Janeway preached but one Sermon : Joseph Allen ( and many another excellent Men ) died young in the midst of his vigorous successful labours : Both of them far more fit for God's work and likely to win Souls , and glorifie God , than I am or ever was ( However their greater Light was partly kindled from my lesser . ) Yet did both these under painful consuming languishings of the Flesh , die as they had long lived in the lively triumphant Praises of their Redeemer , and joyful desires and hopes of Glory ? And shall I at Sixty seven Years of Age , after such a life of unspeakable Mercies , and after almost Forty four Years of comfortable help in the Service of my Lord , be now afraid of my reward , and shrink at the Sentence of Death , and still be desiring to stay here , upon pretence of further service : We know not what is best for the Church as God doth : The Church and the World are not Ours , but his : not our desires , but his will , must measure out its Mercies : We are not so Merciful as he is : It is not unmeet for us to desire many things which God will not give , nor seeth it meet to grant the particulars of such desires . Nothing ever lay so heavy on my Heart as the sin and misery of Mankind , and to think how much of the World lyeth in folly and wickedness ? And for what can I pray so heartily as for the Worlds recovery : And it is his will that I should shew a Holy and Universal Love by praying , Let thy Name be hallowed , Thy Kingdom come , and Thy will be done on Earth as it is done in Heaven : And yet alas , how unlike is Earth to Heaven , and what Ignorance , Sin , Confusions and Cruelties here reign and prosper ? And unless there be a wonderful change to be expected , even as by a general Miracle , how little hope appeareth that ever these Prayers should be granted in the things ? It maketh us better to desire that others may be better : But God is the free disposer of his own gifts : And it seemeth to be his will , that the permitted Ignorance and Confusions of this World , should help us the more to value , and desire that World of Light , Love and Order , which he calleth us to prefer and hope for . And if I am any way useful to the World , it is undeserved Mercy that hath made me so ; for which I must be thankful : But How long I shall be so is not my business to determine , but my Lords . My many sweet and beautiful Flowers arise and appear in their beauty and sweetness , but for one Summers time , and they murmur not that they flourish for so short a space . The Beasts , and Birds , and Fishes , which I feed on , do live till I will have them die : And as God will be served and pleased by wonderful variety at once ( of Animals , and Vegetables , &c. ) So will he by many successive ▪ Generations : If one Flower fall or die , it sufficeth that others shall Summer after Summer arise from the same root : And if my Pears , Apples , Plums , &c. fall or serve me when they are ripe , it sufficeth that ( not they , but ) others the next Year shall do the same ; God will have other Generations to succeed us : Let us think him that we have had our time : And could we overcome the Grand ( too little observed ) Crime of SELFISHNESS , and could Love others as our selves , and God as God above all the World , it would comfort us at Death , that others shall survive us , and the World shall continue , and God will be still God , and be glorified in his works : And Love will say , I shall live in my successors , and I shall more than Live in the Life of the World ; and yet most of all in the eternal Life and Glory of God. And God , ( who made us not gods but poor Creatures as it pleased him ) doth know best our measures : And he will not try us with too long a Life of Temptations , lest we should grow too familiar where we should be Strangers , and utterly Strangers to our home : No wonder if that World was ready for a deluge , by a deluge of sin , in which men lived to Six , Seven , Eight and Nine hundred Years of Age : Had our Great Sensualists any hope of so long a life , they were like to be like incarnate Devils , and there would be no dwelling near them for the Holy Seed ? If Angels were among them , they would like the Sod●mites seek furiously to abuse them . Nor will God tire us out with too long a life of earthly sufferings : We think short cares , and fears , and sorrows , persecutions , sickness , and crosses to be long : And shall we grudge at the Wisdom and Love which shortneth them . Yea , though holy duty it self be excellent and sweet , yet the weakness of the Flesh maketh us liable to weariness , and abateth the willingness of the Spirit : And our wise and merciful God will not make our warfare or our race too long , lest we be wearied and faint , and fall short of the prize . By our weariness , and complaints , and fears and groans , one would think that we thought this life too long , and yet when we should yield to the call of God , we draw back as if we would have it everlasting . § 12. Willingly submit then O my Soul : It is not thou , but this Flesh that must be dissolved ; this troublesom , vile and corruptible Flesh : It is but the other half thy meat and drink , which thy presence kept longer uncorrupted , going after the excremental part . Thou diest not when Man ( the compositum ) dieth , by thy departure . And as thou livest not to thy self , I die not to my self ; whether I live or die , I am the Lords : He that set up the Candle , knoweth how long he hath use for the light of it . Study thy duty , and work while it is Day , and let God choose thy time , and willingly stand to his disposal . The Gospel dieth not when I die : The Church dieth not : The Praises of God die not ; the World dieth not : And perhaps it shall grow better , and those Prayers shall be answered which seemed lost : Yea , & it may be some of the Seed that I have sowen , shall spring up to some benefit of the dark unpeaceable World when I am dead . And is not this much of the end of life ? & is not that Life good , which attaineth its End ? If my End was to do Good and Glorifie God , if Good be done , and God be Glorified , when I am dead , yea though I were annihilated , is not my End attained : Feign not thy self to be God , whose Interest ( that is , the pleasing of his Will ) is the End of all things : And whose will is the measure of all Created good : Feign not thy self to be All the World : God hath not lost his work ; the World is not dissolved , when I am dissolved ! O how strong and unreasonable a Disease is this inordinate SELFISHNESS ! Is not God's Will Infinitely better than mine ? And fitter to be fulfilled : Choose the fulfilling of his Will , and thou shalt always have thy choice : If a Man be well that can always have his will , let this always be thy Will , that God's Will may be done , and thou shalt always have it . Lord , let thy Servant Depart in Peace : even in Thy Peace , which passeth understanding , and which Christ the Prince of Peace doth give , and nothing in the World can take away ! O give me that Peace which beseemeth a Soul , which is so near the Harbour , even the World of endless PEACE and LOVE ! where perfect UNION ( such as I am capable of ) will free me from all the sins and troubles , which are caused by the convulsions , divulsions , and confusions of this divided SELFISH World. Call home this Soul by the encouraging Voice of Love , that it may joyfully hear , and say , It is my Fathers Voice : Invite it to thee by the heavenly Messenger : Attract it by the tokens and the foretasts of Love : The Messengers that invited me to the Feast of Grace , compelled me to come in without constraint : Thy effectual call did make me willing : And is not Glory better than preparing Grace ? Shall I not come more willingly to the Celestial Feast ? What was thy Grace for , but to make me willing of Glory , and the way to it ? Why didst thou dart down thy Beams of Love , but to make me Love thee , and to call me up to the everlasting Center ! Was not the Feast of of Grace , as a Sacrament of the Feast of Glory : Did I not take it in remembrance of my Lord until he come ? Did not he that told me , All things are ready , tell me also that He is gone to prepare a place for us , and it is his will that we shall be with him and see his Glory . They that are Given him , and Drawn to him by the Father on Earth , do come to Christ : Give now and Draw my Departing Soul to my Glorified Head : And as I have Glorified thee on Earth in the measure that thy Grace hath prevailed in me , pardon the sins by which I have offended thee , and Glorifie me in the beholding and participation of the Glory of my Redeemer ; come Lord Jesus , come quickly with fuller Life , and Light , and Love , into this too Dead , and Dark , and Disaffected Soul , that it may come with joyful willingness unto thee . § 13. Willingly Depart O lingring Soul ! It is from a Sodom , though in it there be righteous Lots , who yet are not without their woful blemishes ! Hast thou so oft groaned for the general blindness and wickedness of the World , and art thou loth to leave it for a better ? How oft wouldst thou have rejoyced to have seen but the dawning of a Day of Universal Peace and Reformation ? And wouldst thou not see it , where it shineth forth in fullest Glory ? Would a light at Midnight have pleased thee so well : Hast thou prayed and laboured for it so hard ? And would thou not see the Sun ? Will the things of Heaven please thee no where but on Earth , where they come in the least and weakest influences , and are terminated in gross , terrene , obscure , and unkind recipients ? Away , away , the vindictive Flames are ready to consume this sinful World ? Sinners that blindly rage in sin , must quickly rage in the effects of sin , and of God's Justice : The pangs of Lust , prepared for these pangs ! They are treasuring up wrath against this Day : Look not then behind thee : Away from this unhappy World ! Press on unto the Mark , Phil. 3. Looking towards , and hastning to the coming of the Day of God , 2 Pet. 3. 10 , 11 , 12. As this World hath used thee , it would use thee still , and it will use others ? If thou hast sped well in it , no thanks to it , but unto God! If thou hast had manifold deliverances , and marvellous preservations , and hast been sed with Angels food , love not this Wilderness for it , but God and his Angel which was thy Guide , Protector and Deliverer . And hath this troublesome Flesh been so comfortable a companion to thee , that thou shouldst be so loth to leave it ? Have thy pains , thy weariness , thy languishings , thy labours , thy cares and fears about this Body , been pleasing to thee ? And art thou loth that they should have an end ? Didst thou not find a need of patience to undergo them ? And of greater Patience than m●●r Nature gave thee ? And canst thou hope now for better , when Nature faileth , and that an aged , consumed , more diseased Body , should be a pleasanter habitation to thee , than it was heretofore ? If from thy youth up it hath been both a tempting and a troubling thing to thee , surely though it be less tempting , it will not be less troubling , when it is falling to the Dust , and above ground savoureth of the Grave ! Had things sensible been never so pleasant in thy youth , and hadst thou glutted thy self in health with that sort of delight , in Age thou art to say by Nature , I have no pleasure in them . Doth God in great Mercy make pain and feebleness the Harbingers of Death , and wilt thou not understand their business ? Doth he mercifully before hand take away the pleasure of all fleshly things , and worldly vanities , that there may be nothing to relieve a departing Soul , ( as the shell breaketh when the Bird is hatched , and the Womb relaxed when the Infant must be Born ; ) and yet shall we stay when nothing holdeth us , and still be loth to come away ? Wouldst thou dwell with thy beloved Body in the Grave , where it will rot and stink in loathsome darkness ? If not , why should it now in its painful languor , seem to thee a more pleasant habitation than the glorious presence of thy Lord ? In the Grave it will be at rest , and not tormented as now it is , nor wish at Night , O that it were Morning ; nor say at Morning , when will it be Night ? And is this a dwelling fit for thy delight ? Patience in it while God will so try thee , is thy duty ? But is such Patience a better and sweeter life , than rest and joy ? § 14. But alas , how deaf is Flesh to Reason ? Faith hath the Reason which easily may shame all contrary Reasoning ; but sense is unreasonable , and especially this inordinate tenacious Love of present Life . I have Reason enough to be willing to depart , even much more willing than I am : O that I could be as willing as I am convinced , that I have Reason to be ? Could I Love God as much as I know that I should Love him , then I should desire to depart and to be with Christ , as much as I know that I should desire it : But God in Nature hath here laid upon me some necessity of aversation , ( though the inordinateness came from sin : ) Else Christ had not so feared , and deprecated the Cup : Death must be a penalty , even where it is a gain ! and therefore it must meet with some unwillingness : Because we willingly sinned , we must unwillingly suffer ! The Gain is not the pain or dissolution in itself , but the happy consequents of it . All the Faith and Reason in the World , will not make Death to be no penalty , and therefore will not take away all unwillingness . No Man ever yet Reasoned or Believed himself into a Love of Pain and Death as such : But seeing that the gain is unspeakably Greater than the Pain and Loss , Faith and Holy Reason may make our willingness to be Greater than our unwillingness , and our Hope and Joy , than our Fear and Sorrow : And it is the deep and effectual notice of Goodness which is God's way in Nature and Grace , to change and draw the Will of Man : Come then my Soul , and Think believingly what is BEST for thee : And wilt thou not Love and Desire most , that which is certainly the BEST ? To Depart and to be with Christ is far better ( or rather to be chosen . ) § 1. TO say and hear that it is far better to be with Christ , is not enough to make us willing ; Words and Notions are such instruments as God useth to work on Souls , but the convincing , satisfying , powerful Light , and the inclining Love are other things . The Soul now operateth ut forma hominis , on and with the Corporeal Spirit and Organs ; and it perceiveth now its own perceptions ; but it is a stranger to the Mode of its future Action , when it is separated from the Body , and can have no formal conception of such conceptions as yet it never had . And therefore its Thoughts of its future ●●ate , must be Analogical and General , and partly ●range . But General notices when certain may be very powerful , and satisfie us in so much as is needful to our ●onsent , and to such a measure of Joy as is suitable to this earthly state . And such notices we have from the Nature of the Soul , with the Nature of God , the course of Providence , and Government of Mankind , the internal and external conflicts which we perceive about Mens Souls , the Testimony and Promises of the Word of God , the Testimony of Conscience , with the Witness of the sanctifying Spirit of Christ , and in it the Earnest and the foretast of Glory , and the beginnings of Life eternal here ; of all which I have before considered . § 2. The Socinians who would interpret this of the state of Resurrection only , against plain evidence violate the Text : Seeing Paul expresly speaketh of his Gain by Death , which will be his abode with Christ , and this upon his departure hence : which in 2 Cor. 5. 7 , 8. he calleth , his being absent from the Body , and present with Lord : And Christ to the penitent Thief calleth his being with him in Paradise : And Luke 16. in the Parable of the Steward , Christ intimateth to us , that wise preparers when they go hence are received into the Everlasting habitations ; as he there further tells us Lazarus was in Abrahams bosom . § 3. Goodness is primaria & mensurans vel secundaria & mensurata : The first is God's perfect Essence and Will. The second is either properly and simply Good , or Analogical . The former is the Creatures conformity to the Will of God , or its Pleasingness to his will : The later is , 1. The Greater , which is the wellfare or perfection of the Universe . 2. The Lesser , which is the Perfection of the several parts of the Universe , either 1. In the nobler respect , as they are Parts contributing to the Perfection of the whole ; or 2. In the lower respect , as they are Perfect or Happy in themselves ; or 3. In the lowest respect of all , as they are good to their fellow Creatures which are below themselves . § 4. Accordingly , It is far better to be with Christ , I. Properly and simply , as it is the fulfilling of God's will. II. Analogically , as it tendeth to the Perfection of the Universe and the Church ? III. And as it will be our own good or felicity . IV. And as it will be Good to our inferiour fellow Creatures ; though this last be most questionable , and seemeth not included in the meaning of this Text : Somewhat of these in order . § 5. I. It is an odious effect of Idolatrous SELFISHNESS , to acknowledge no Goodness above our own FELICITY , and accordingly to make the Goodness of God to be but formally his Usefulness , Benovolence and Beneficence to his Creatures , which is by making the Creature the ultimate End , and God but the Means , to make the Creature to be God , and deny God indeed , while we honour his Name : As also it is , to acknowledge no higher goodness formally in the Creature , than its own felicity as such : As if neither the pleasing of God's will , nor the Perfection of the Church and World , were better than we are : We are not of our selves , and therefore we are not chiefly for our selves , and therefore we have a higher Good to Love. That is simply Best which God willeth . Therefore to Live here is Best whilest I do live here : and to depart is best when the time of my departure cometh : That is Best which is , ( which is the work of God : ) The World cannot be Better at this Instant than it is , nor any thing Better ( which is of God : ) because it is as he willeth it to be : But when God hath changed them , it will then be Best that they are changed . Were there no other Good in my departure hence , but this simple Good , the fulfilling of God's will , my Reason telleth me that I should be fully satisfied in it : But there is also a subordinate sort of Good. § 6. II. For my change will tend to the perfection of the Universe : even that Material Good or Perfection , which is its Aptitude for the use to which God hath created and doth preserve it . As all the parts , the modes , the situation , the motions of a Clock , a Watch , or other such Engine do to the ends of the Artificer . Though God hath not told me particularly , Why every Thing , and Mode and Motion is as it is , I know it is all done in perfect Wisdom , and suited to its proper use and end : If the Hen or Bird knoweth how to make her nest , to lay her Eggs secretly together , when and how to sit on them till they are hatched , and how to feed them and preserve them , and when to forsake them , as sufficient for themselves without her help , &c. If the B●c know when , and whence , and how to gather her Honey and Wax , and how to form the repository Combs , and how to lay it up , and all the rest of her marvellous Oeconomy , shall I think that God doth he knoweth not what , or what is not absolutely the best ? Doth he want either Shill , or Will , or Power ? And should the Stone grudge to be hewed , the Brick to be burnt , the Trees to be cut down , and sawed and framed , the Lead and Iron to be melted , &c. when it is but to form an useful Edifice , and to adapt and compose every part to the perfecting of the whole . Shall the Waters grudge that they must glide away , and the Plants that they must die , and half die every Winter , and the Fruit and Flowers that they must fall , or the Moon that it must have its changing motions , or the Sun that it must set and rise so oft , &c. when all is but the action and order which maketh up that harmony and perfection which was designed by the Creator , and is pleasing to his will. § 7. III. But lawful self-love is yet further herein gratified : The Goodness expressed in the Text , is that Analogical subordinate Good , which is mihi Bonum , my own Felicity , and that which tendeth thereunto : It is most Reasonable to Love God best , and that next which is likest him ( if known : ) And why should it not be the easiest and the sweetest : But experience findeth it so easie to Love our selves , that certainly if I firmly Believe that it is best for me , I shall Desire to depart and be with Christ . And have I not reason to believe it ? § 8. The Reasons of it I will consider in this order : I. The general Reason from the Efficients and the Means . II. The Final Reasons . III. The constitutive Reasons from the state of my Intellect ; and its Action and Fruition there . IV. The constitutive Reasons from the state of my Will. V. The constitutive Reasons from my practice there , leaving out those which the Resurrection will give me , because I am speaking but of my present departure unto Christ . § 9. And 1. That is best for me , which Love itself , my heavenly Father designeth and chooseth for my good : I hope I shall never dare to think or say , that he is mistaken , or that he wanted Skill or Love : Or that I could have chosen better for my self than he doth , if he had left all to my choice . Many a time the wise and good-will of God , hath crossed my foolish rebellious will on Earth : And afterward I have still perceived that it was best ; usually for my self , but always for a higher good than mine . It is not an Enemy , nor a Tyrant that made me , that hath preserved me , and that calls me hence . He hath not used me as an Enemy : The more I have tried him , the better I have found him : Had I better obeyed his Ruling will , how happy had I been : And is not his disposing and rewarding will as good ? Man's work is like Man , and evil corrupteth it ; but God's work is like God , and uncorrupted : If I should not die till my dearest Friend would have it , much more till I my self would choose it ( not constrained by misery ) I should rejoyce , and think my life were safe ! O foolish sinful Soul , if I take it not to be far better to be at God's choice than at my own or any Mans ! And if I had not rather that he choose the time than I. Be of good cheer then O my Soul ; it is thy Fathers voice that calls thee hence : His voice that called thee into the World , and bid thee live , that called thee out of a state of sin and death , and bid thee live hereafter unto him : That called thee so oft from the Grave , and forgiving thy sins , renewed thy strength , restored thee to the comforts of his House and Service ; and hath so graciously led thee through this howling Wilderness , and brought thee almost to the sight of the promised Land. And wilt thou not willingly go , when infinite fatherly Love doth call thee ? Art thou not desirous of his presence ? Art thou afraid to go to him who is the only cure of thy fears ? What was it but this Glory to which he did ( finally ) Elect thee ? Where dost thou read that he Elected thee to the Riches and Honours of this World : or to the pleasures of the Flesh ? But he Elected us in Christ to the heavenly Inheritance , Eph. 1. 3 , 4 , &c. Indeed he Elected thee also to bear the Cross , and to manifold sufferings here : But is it that which thou preferrest before the Crown ? That was but as a Means unto the Kingdom , that thou mightest be conformed to Christ , and reign with him when thou hast suffered with him . If God choose thee to blessedness , refuse it not thy self , nor behave thy self like a refuser . § 10. 2. And surely that state is my Best which my Saviour purchased and promised me as best : As he bought me not with Silver and Gold , so neither to Silver and Gold ? Did he live and die to make me Rich or advanced in the World ? Surely his Incarnation , Merits , Sacrifice and Intercession had a low design if that were all ! And who hath more of these than they that have least of Christ : But he purchased us to an incorruptible Crown ; to an Inheritance undefiled , that fadeth notaway , reserved in Heaven for us , that are kept by God's Power through Faith unto Salvation , 1 Pet. 1. And is it Heaven that cost so dear a price for me , and is the End of so wonderful a design of Grace , and shall I be unwilling now to receive the gift ? § 11. 3. That sure is Best for me , for which God's Holy Spirit is preparing me : That for which he is given to believers : And that which is the End of all his holy Operations on my Soul. But it is not to Love this World that he is persuading me from Day to Day ; but to come off from such Love , and to set my Heart on the things above . Is it to love this life and fleshly interest , this Vanity and Vexation , or rather to love the invisible Perfection , that this blessed Spirit hath done so much to work my Heart ? And would I now undo all , or Cross and frustrate all his Operations ? Hath Grace been so long preparing me for Glory , and shall I be loath to take possession of it ? If I am not willing I am not yet sufficiently prepared ? § 12. 4. If Heaven be not better for me than Earth , God's Word and Ordinances have been all in vain ? Surely that is my Best , which is the Gift of the Better Covenant , and which is secured to me by so many sealed Promises , and which I am directed to by so many sacred Precepts , Doctrines , and Examples ; and for which I have been called to hear , and read , and meditate , and pray , and Watch so long : Was it the interest of the Flesh on Earth , or a longer life of worldly Prosperity , which the Gospel Covenant secured to me ; which the Sacraments and Spirit Sealed to me : Which the Bible was written to direct me to , which Ministers preached to me : Which my Books were written for : Which I prayed for , and for which I served God : Or was it not for his Grace on Earth , and Glory in Heaven : And is it not better for me to have the End of all these means , than lose them all , and lose my hopes : Why have I used them , if I would not attain their End ? § 13. 5. That is my Best state , which all the Course of God's Fatherly Providences tend to : All his sweeter Mercies , and all his sharper corrections are to make me partaker of his Holiness , and to Lead me to glory in the way that my Saviour and all his Saints have gone before me : All things work together for the best to me , by preparing me for that which is best indeed . Both calms and storms are to bring me to this Harbour : If I take them but for themselves , and this present life , I mistake them , and understand them not , but unthankfully vilifie them , and lose their End , and life and sweetness : Every word and work of God , every Days mercies , and changes , and Usages , do look at Heaven , and intend Eternity : God leadeth me no other way : If I follow him not , I forsake my hope in forsaking him : If I follow him , shall I be unwilling to be at home , and come to the End of all this way ? § 14. 6. Surely that is Best for me , which God hath required me principally to value , love , and seek , and that as the business of all my life , referring all things else thereto : That this is my Duty , I am fully certain , as is proved elsewhere and before , Is my business in the World only for the things of this World ? How vain a Creature then were Man ; and how little were the difference between waking and sleeping ? Life and Death : No wonder if he that believeth that there is no Life but this , to seek or hope for , do live in uncomfortable despair , and only seek to palliate his misery with the brutish pleasures of a wicked life , and if he stick at no villany which hisfleshly Lusts incline him to ! Especially Tyrants and Multitudes who have none but God to fear . And it is my certain duty to seek Heaven with all the fervour of my Soul , and diligence of my life : And is it not Best to find it ? § 15. 7. That must needs be Best for me , which all other things must be forsaken for : It is folly to forsake the Better for the worse : But Scripture , Reason , and Conscience tell me , that all this World , when it stands in competition or opposition , should be forsaken for Heaven ; yea , for the least hopes of it : A possible everlasting Glory should be preferred before a certainly perishing Vanity : I am sure this life will shortly be nothing to me ; and therefore it is next to nothing now . And must I forsake all for my everlasting Hopes , and yet be unwilling to pass unto the possession of them . § 16. 8. That is like to be our Best , which is our Maturest state : Nature carrieth all things towards their perfection : Our Apples , Pears , Grapes and every Fruit is best when it is ripe : And though they then hasten to corruption , that is , through the incapacity of the corporeal materials , any longer to retain the Vegetative Spirit , which is not annihilated at its separation ; and being not made for its own felicity , but for Mans , its ripeness is the state in which Man useth it , before it doth corrupt of itself , that its corruption may be for his nutriment ; and the Spirits and best matter of his said food doth become his very substance . And doth God cause Saints to grow up unto ripeness , only to perish and drop down unto useless rottenness ? It is not credible . Though our Bodies become but like our filthiest excrements , our Souls return to God that gave them : And though he need them not , he useth them in their separated state ; and that to such heavenly uses , as their heavenly Maturity and Mellowness hath disposed them to . Seeing then Love hath ripened me for itself , shall I not willingly drop into its hand ? § 17. 9. That is like to be the Best which the Wisest and Holiest in all Ages of the World have preferred before all , and have most desired : And which also almost all Mankind do acknowledge to be best at last . It is not like that all the Best men in the World should be most deceived , and be put upon fruitless labour and sufferings by this deceit , and be undone by their duty ; and that God should by such deceits rule all or almost all Mankin ? And also that the common notices of humane Nature , and Consciences last and closest documents , should be all in vain . But it is past all doubt , that no men usually are worse , than those that have no Belief or Hopes of any Life but this : And that none are so Holy , Just , and Sober , so charitable to others , and so useful to Mankind , as those that firmliest believe and hope for the state of immortality : And shall I fear that state which all that were wise and holy , in All Ages , have preferred and desired ? § 18. 10. And it is not unlike that my Best state is that which my greatest Enemies are m●st against . And how much Satan doth to keep me and other men from Heaven , and how much worldly Honour , and Pleasure , and Wealth he could afford us to accomplish it , I need not here again be copious in reciting , having said so much of it elsewhere * . And shall I be towards my self , so much of Satans mind : He would not have me come to Heaven : And shall I also be unwilling ? All these things tell me , that . It is Best to be with Christ . II. The Final Reasons . § 1. II 1. Is it not far better to dwell with GOD in Glory , than with sinful men in such a World as this ? Though he be every where his Glory , which we must behold to our Felicity , and the perfecting Operations and Communications of his Love , are in the glorious World , and not on Earth . As the Eye is made to see the Light , and then to see other things by the Light , so is mans mind made to see God , and to Love him ; and other things as in , by , and for him . He that is our beginning is our end : And our End is the first Motive of all Moralaction , and for It , it is that all means are used . And the End attained is the Rest of Souls ! How oft hath my Soul groaned under the sense of Distance , and Darkness , and Estrangeness from God! How oft hath it looked up , and gasped after him , and said , O when shall I be nearer and better acquianted with my God ? As the Heart panteth after the water Brooks , so panteth my Soul after thee O God : My Soul thirsteth for God , for the living God : When shall I come and appear before God ? Psa . 40. 12. And would I not have my Prayers heard , and my desires granted ? What else is the summ of lawful Prayers , but God himself ? If I desire any thing more than God , what sinfulness is in those desires , and how sad is their signification ? How oft have I said , Whom have I in Heaven but Thee , and there is none on Earth I desire besides Thee ? It is good for me to draw near to God , Psal . 73. 25 : 28. Woe to me , if I did dissemble : If not , Why should my Soul draw back ? Is it because that Death stands in the way ? Do not my fellow Creatures die for my daily Food ? And is not my passage secured by the Love of my Father , and the Resurrection and Intercession of my Lord ? Can I see the Light of heavenly Glory , in this darksome shell and womb of Flesh ? § 2. All Creatures are more or less excellent and glorious , as God is more or less Operative and refulgent in them , and by that Operation communicateth most of himself unto them : Though he be immense and indivisible , his Operations and Communications are not equal : And that is said to be Nearest to Him , which hath most of those Operations on it , and that without the intervenient causality of any second created Cause ; and so all those are in their Order Near unto him , as they have Noblest Natures , and fewest intervenient Causes ; far am I from presuming to think that I am or shall be the Best and Noblest of God's Creatures , and so that I shall be so near him , as to be under the influx of no second or created Causes ; ( of which more anon . ) But to be as Near as my Nature was ordained to approach , is but to attain the End and Perfection of my Nature . § 3. And as I must not look to be the Nearest to Him , as he is the first Efficient , no more must I as he is the first Dirigent or governing Cause : As now I am under the government of his Officers on Earth , I look for ever to be under subgovernours in Heaven : My glorified Saviour must be my Lord and Ruler ; and Who else under him I know not : If Angels are not equal in Perfection , nor as is commonly supposed equal in Power , nor without some regimental order among themselves , I must not conclude that no created Angel or Spirit , shall have any government over me : But it will be so Pure and Divine , as that the blessed Effects of God's own Government will besweetly powerful therein . If the Law was given by Angles , and the Angel of God was in the burning Bush , and the Angel conducted the People through the Wilderness , and yet all these things are ascribed to God , much more near and glorious will the Divine Regiment there be , whoever are the Administrators . § 4. And as I must expect to be under some created Efficient and Dirigent Causes there , so must I expect to have some subordinate Ends : Else there would not be a proportion and harmony in causalities ; whatever nobler Creatures are above me , and have their Causalities upon me , I must look to be finally for those nobler Creatures . When I look up and think what a world of glorious Beings are now over me , I dare not presume to think that I shall finally any more than Receptively ; be the Nearest unto God , and that I am made for None but Him. I find here that I am made , and ruled , and sanctified , for the Publick or Common Good of many as above my own ( of which I am past doubt : ) And I am sure that I must be finally for my glorified Redeemer ; and for what other Spiritual Beings or Intelligences that are above me , little do I know : And God hath so ordered all his creatures , as that they are mutually Ends and Means for and to one another , though not in an Equality , nor in the same respects . But whatever nearer Ends there will be , I am sure that he who is the first Efficient and Dirigent , will be the ultimate final Cause And I shall be in this respect as near him , as is due to he rank and order of my Nature . I shall be useful to he Ends which are answerable to my Perfection . § 5. And if it be the honour of a Servant to have an honourable Master , and to be appointed to the most honourable work : If it be some honour to a Horse above a Swine , or a Worm , or Fly , that he serveth more nearly for the use of Man , yea for a Prince , will it not be also my advancement to be ultimately for God , and subordinately for the highest created Natures , and this in such Services as are suitable to my Spiritual and Heavenly State ? § 6. For I am far from thinking that I shall be above Service , and have none to do ! For Activity will be my Perfection and my Rest : And all such Activity must be Regular in harmony and order of Causes , and for its proper use . And what though I know not now fully what service it is that I must do ? I know it will be good , and suitable to the blessed state which I shall be in : And it is enough that God and my Redeemer know it ; and that I shall know it in due time , when I come to practice it : ( of which more afterward . ) § 7. The inordinate Love of this Body and present composition seduceth Souls to think that all their use and work is for its maintenance and prosperity , and when the Soul hath done that , and is separated from Flesh , it hath nothing to do ▪ but must lie idle , or be as nothing , or have no considerable work or pleasure : As if there were nothing in the whole World , but this little fluid mass of matter , for a Soul to work upon ? As if itself , and all the Creatures , and God were nothing , or no fit Objects for a Soul ? And why not hereafter as well as now ? Or as if that which in our compounded state , doth Operate on and by its Organs , had no other way of Operation without them ? As if the Musician lost all his power , or were dead , when his Instrument is out of tune or broken , and could do nothing else but play on that ! As if the fiery part of the Candle were annihilated or transmutate ( as some following-Philosphers imagine ) when the Candle goeth out ; and were not fire , and in action still : Or as if that Sun beam which I shut out , or which passeth from our Horizon , were annihilated , or did nothing , when it shineth not with us ? Had it no other individual to illuminate or to terminate its beams or action , were it nothing to illuminate the common Air ? Though I shall not always have a Body to Operate in and upon , I shall always have God , and a Saviour , and a world of fellow-Creatures ; and when I shine not in this Lanthorn , and see not by these Spectacles , nor imaginarily in a Glass , I shall yet see things suitable intuitively and as Face to Face . That which is essentially Life ( as a Living Principle ) will Live : And that which is essentially an Active , Intellective , Volitive principle , force and Virtue , will still be such while it is itself , and is not annihilated or changed into another thing ? ( which is not to be feared : ) And that which is such can never want an Object , till all things be annihilated . § 8. Reason assureth me , that were my will now what it should be , and fully obsequious herein to my understanding , to fulfil Gods will would be the fulfilling my own will ( for my will should perfectly comply with His ) and to please him perfectly would be my perfect pleasure : And it is the unreasonable adhesion to this Body , and sinful selfishness , which maketh any one think otherwise now . I am sure that my Soul shall Live ( for it is Life itself ) and I am sure that I shall live to God , and that I shall fulfil and please his blessed will ; and this is ( as such ) incomparably better than my Felicity ( as such : ) And yet so far as I am pleased in so doing , it will be my Felicity . § 9. I begin now to think , that the strange Love which the Soul hath to this Body ( so far as it is not inordinate ) is put into us of God , partly to signifie to us the great Love which Christ hath to his Mystical Political Body , and to every member of it , even the least : He will gather all his Elect out of the World , and none that come to him shall be shut out , and none that are given him shall be lost : As his Flesh is to them Meat indeed , and his Blood is to them Drink indeed , and he nourisheth them for Life eternal : ( His Spirit in them , turning the Sacrament , the Word , and Christ himself in esse objectivo as Believed in , into Spirit and Life to us , as the Soul and our Natural . Spirits turn our food into Flesh , and Blood , and Spirits , which in a dead Body , or any lifeless repository , it would never be ; ) so as we delight in the ease and prosperity of our Body and each Member , and have pleasure in the pleasant food that nourisheth it , and other pleasant Objects which accommodate it ; Christ also delighteth in the welfare of his Church and of all the Faithful , and is pleased when they are fed with good and pleasant Food , and when hereby they prosper : Christ Loveth the Church , not only as a Man must love his Wife , but as we Love our Bodies ; And no Man ever hated his own Flesh , Eph. 5. 27 , &c. And herein I must allow my Saviour the preeminence , to overgo me in powerful faithful Love ! He will save me better from pain and death , than I can save my Body ; and will more inseparably hold me to himself : If it please my Soul to dwell in such a House of Clay , and to operate on so mean a thing as Flesh , how greatly will it please my glorified Lord , to dwell with his glorified Body , the triumphant Church , and to cherish and bless each Member of it ? It would be a kind of death to Christ to be separated from his Body , and to have it die : Whether Augustine and the rest of the Fathers were in the right or no , who thought that as our Bodies do not only shed their Hairs , but by sicknesses and wast lose much of their very Flesh , so Christ's Militant Body doth not only lose Hypocrites , but also , some living justified Members , yet certain it is that confirmed Members , and more certain that glorified Members shall not be lost ! Heaven is not a place for Christ or us to suffer such loss in . And will Christ love me better than I love my Body ? Will he be lother to lose me than I am to lose a Member or to die ? Will he not take incomparably greater pleasure in animating and actuating me for ever , than my Soul doth in animating and actuating this Body ? O then let me long to be with him ? And though I am naturally loth to be absent from the Body , let me be by his Spirit more unwilling to be absent from the Lord ? And though I would not be unclothed had not sin made it necessary , let me groan to be clothed upon with my heavenly Habitation , and to become the delight of my Redeemer , and to be perfectly loved , by Love itself . § 10. And even this blessed Receptivity of my Soul , in terminating the Love and Delight of my glorified Head , must needs be a felicity to me ! The insensible Creatures are but Beautified by the Suns communication of its Light and Heat ; but the sensitives , have also the Pleasure of it ? Shall my Soul be sensless ? will it be a Clod or Stone ? Shall that which is now the form of be then more Lifeless , Sensless , or uncapable than the form of Bruits is now ? Doubtless it will be a living , perceiving , sensible Recipient , of the felicitating Love of God and my Redeemer ? I shall be loved as a living Spirit , and not as a dead and senseless thing , that doth not comfortably perceive it . § 11. And if I must rejoice with my fellow Servants that rejoice , shall I not be glad to think that my blessed Lord will rejoice in me , and in all his glorified Ones ? Union will make his pleasure to be much mine ? And it will be aptly said by him to the faithful Soul , Enter thou into the Joy of thy Lord , Mat. 25. 21. His own active Joy , will objectively be Ours , as Ours will be Efficiently His ( or from Him. ) Can that be an ill condition to me , in which my Lord will most rejoice : It is Best to Him , and therefore Best to me . § 12. And the heavenly Society will joyfully welcome a Holy Soul. If there be now Joy in Heaven among the Angels for one Sinner that Repenteth ( who hath yet so little Holiness and so much Sin : ) What joy will there be over a perfected glorified Soul ! Surely if Our Angels there behold our Fathers Face , they will be glad in Season of our Company : The Angels that carried Lazarus to Abraham's Bosom , no doubt rejoiced in their work and their success . And is the Joy of Angels and the heavenly Host as nothing to me ? Will not Love and Union make their Joy to be my own : if Love here must make all my Friends and Neighbours comforts to become my own ? And as their Joy according to their Perfection , is greater than any that I am now capable of , so the participation of so great a Joy of theirs , will be far better than to have my little separated apartment . Surely that will be my best condition which Angels and blessed Spirits will be best pleased in , and I shall rejoice most in that which they most rejoice in . III. The Constitutive Reasons from the Intellective state . III. § 1. Though the Tempter would persuade men , because of the case of Infants in the Womb , Apoplectick's , &c. that the understanding will be but an unactive Power when separated from these corporeal Organs , I have seen before sufficient Reasons to repel this temptation . I will suppose that it will not have such a mode of Conception as it hath now by these Organs : But , 1. The Soul will be still essentially a Vital Intellective substance , disposed to act naturally , and that is , to those acts which it is formally inclined to ( as fire to illuminate and heat . ) And as it cannot die ( while it is what it is in Essence ) because it is Life itself , that is , The Vital substance ; so it cannot but be Intellective ( as to an Inclined Power , ) because it is such Essentially ( though God can change or annihilate any thing if he would . ) 2. And it will be among a world of Objects . 3. And it will still have its dependence on the first cause , and receive his continual actuating influx . 4. And no Man can give the least shew of true Reason , to prove that it shall cease sensation , ( whether the sensitive Faculties be in the same substance which is Intellective , which is most probable , or in one conjunct as some imagine ) though the Species and Modes of Sensation cease which are denominated from the various Organs . 5. Yea , no Man can prove that the departing Soul doth not carry with it its igneous Spirits , which in the Body it did immediately actuate : ( If it were never so certain that those Greek Fathers were mistaken ( as well as Hippocrates ) who took the Soul itself to be a sublime Intellectual Fire . And as to the Objection , some hold that the Soul preexisted before it was in the Body ; others and most that it then received its first being . If the first were true , it would be true that the Soul had its Intellectual Activity before , though the Soul itself incorporate remember it not , because it Operateth but ut forma hominis , ( and its Oblivion they take to be part of its penalty : ) And they that think it a radius of the Anima mundi vel systematis must think that then it did Intellectually animate hunc mundum , vel mundi partem : And to do so again , is the worst they can conjecture of it : As the rays of the Sun which heat a burning Glass , and by it set a Candle on fire , are the same rays still diffused in the Air , and illuminating , heating and moving it , and terminated on some other Body , and not annihilated or debilitated when their contracted Operation ceaseth by breaking the Glass or putting out the Candle : And as the Spirit of a Tree still animateth the Tree , when it retireth from the Leaves and lets them fall . But this being an unproved imagination of mens own Brains , we have no further use of it , than to confute themselves . But if the Soul existed not till its incorporation , what wonder if it Operate but ut forma , when it is united to the Body for that use ? What wonder if its initial Operations like a spark of Fire in Tinder , or the first lighting of a Candle , be weak and scarce by us perceptible ? What wonder if it operate but to the uses that the Creation did appoint it ; and first as vegetative fabricate its own Body as the Makers instrument , and then feel , and then understand ? And what wonder if it Operate no further than Objects are admitted ? And therefore what wonder if in Apoplexies , &c. such Operations are intercepted ? But the departing Soul is , 1. in its Maturity . 2. No more united to this Body , and so not confined to sense and imagination in its Operations , and the admission of its Objects . 3. And it is sub ratione meriti , and as a governed subject is ordinate to its reward ; which it was not capable of receiving in the Womb or in an Apoplexy . And as we have the Reasons before alledged to hold , 1. That it shall not be annihilated . 2. Nor dissolved . 3. Nor lose its essential Faculties or Powers . 4. Nor those essential Powers be continued useless by the wise and merciful Creator , though by Natural revelation we know not in what manner they shall act ; whether on any other Body , and by what conjunction , and how far ; so by Supernatural Revelation we are assured , that there is a reward for the Righteous , and that holy Souls are still members of Christ , and live because he liveth , and that in the Day of their departure they shall be with him in Paradise , and being absent from the Body , shall be present with the Lord ; and that Christ therefore died , rose and revived that he might be Lord both of the Dead and of the Living , that is , of those that being Dead , hence do Live with him , and of those that yet live in the Body : For he that said , God is not the God of the dead but of the Living , that is , stands not related to them as his People as a King to Subjects , is not himself the Lord of the absolute Dead , but of the Living . Therefore ( as Contarenus against Pomponatius de Immortal . Anim : saith ) the Immortality of the Soul is provable by the Light of Nature , but the manner of its future Operation must be known by Faith. And blessed be the Father of Spirits , and our Redeemer , who hath sent and set up this excellent Light , by which we see further than purblind Infidels can do . § 2. But I deny not but even the Scripture itself , doth tell us but little of the Manner of our Intellection when we are out of the Body ; and it is not improbable that there is more Imperfection in this Mode of Notional , Organical , Abstractive knowledge which the Soul exerciseth in the Body , than most consider of : And that as the Eye hath the visive Faculty in sleep , and when we wink , and an internal action of the visive Spirits ( no doubt , ) and yet seeth not any thing without , till the Eyelids are opened , ( and was not made to see its own sight ; ) so the Soul in the Body is as a winking Eye , to all things that are not by the Sense and Imagination intromitted or brought within its reach : And whether ( sicut non video visum , neque facultatem , neque substantiam videntem , videndo tamen certo percipio me videre , so it may be said , Non intelligo immediatè ipsam intellectionem , neque facultatem , aut substantiam intelligentem ; Intelligendo tamen certo percipio me intelligere , quia actus Intellectûs in Spiritus sensitivos operans sentitur ; or whether we must further say with Ockam , that Intellectus tum intuitivè tum abstractivè se intelligit ; I leave to wiser men to judge : But I am very suspicious that the Body is more a Lanthorn to the Soul , than some will admit ; and that this Lusus notionum secundarum , or abstractive knowledge of Things by Organical Images , Names , and Notions , is occasioned by the Union of the Soul with the Body ut formae ; and is that Childish knowledge which the Apostle saith shall be done away : And how much of Mans fall might consist in such a knowing of good and evil I cannot tell ( or in the overvaluing such a knowledge : ) And I I think that when vain Philosophy at Athens had called the thoughts and desires of Mankind from great Realities to the Logical and Philological game at Words and Notions , it was Socrates his wisdom to call them to more concerning Studies , and Pauls greater Wisdom to warn men to take heed of such vain Philosophy , and to labour to know God and Jesus Christ , and the things of the Spirit , and not to overvalue this ludicrous dreaming worldly Wisdom . And if I have none of this kind of Notional childish knowledge when I am absent from the Body , the Glass and Spectacles may then be spared , when I come to see with open Face , ( or as face to Face . ) Our future knowledge is usually in Scripture called SEEING , Mat. 5. 8. Blessed are the pure in heart , for they shall see God , 1 Cor. 13. 12. We shall see Face to Face , 1 Joh. 3. 2. We shall see him as he is , Joh. 17. 24. Father , I will that those which thou hast given me , be with me where I am , that they may behold my Glory which thou hast given me , &c. An Intuitive knowledge of all things as in themselves immediately is a more excellent sort of knowledge than this by similitudes , Names and Notions , which our Learning now consisteth in , and is but an Art acquired by many acts and use . § 3. If the Sun were , as the Heathens thought it , an Intellective Animal , and it s emitted rayes were vitally visive , and when one of those rayes were received by prepared seminal matter ( as in Insects ) it became the Soul of an inferiour Animal , in this case the said ray would operate in that Insect or Animal but according to the Capacity of the recipient matter ; whereas the Sun itself by all it s emitted rays would see all things Intellectually and with delight , and when that Insect were dead , that Ray would be what it was , an Intellective Intuitive emanation : And though the Soul in Flesh do not know itself , how it shall be united to Christ and to all other holy Souls and to God himself , nor how near , or just of what sort that union will be , yet united it will be ; and therefore will participate accordingly of the the universal Light or understanding to which it is united . The Soul now as it is or operateth in the Foot or Hand doth not understand , but only as it is and operateth in the Head : And yet the same Soul which is in the Hand understandeth in the Head ; and the Soul operateth not so selfishly or dividedly in the Hand , as to repine there because it understandeth not there ; but it is quiet in that it understandeth in the Head , and performeth its due Operation in the Hand . But this diversity of Operations seemeth to be from the Organs and the Bodies use or need : But Souls dismissed from the Body seem to be as all Eye , or Intuitive Light. Therefore though it might content us to say that our Head seeth all things , and we are united to him , yet we may say further that we our selves shall see God , and all things that are meet for us to see . § 4. And seeing it is most certain that the Superior glorious Regions are full of blessed Spirits who do see God and one another , having much more perfect Operations than we have ( whose effects we Mortals find here below ) why should I that find an Intellective Nature in my self , make any doubt of my more perfect Operations when I am dismissed hence ( being satisfied that a Soul will not lose its simple Essence . ) Either those superiour Spirits have ethereal Bodies to act in ( or are such themselves ) or not : If they are or have such , why should I doubt of the like ; and think that my Substance or Vehicle will not be according to the Region of my abode . If not , why should I think that my departed Soul may not know or see without an igneous or ethereal Body or Vehicle , as well as all those worlds of Spirits . And the certainty of Apparitions , Possessions , and Witches do tell us , not only that there are such Inhabitants of other Regions , Ordinarily invisible to us , but also that we are in the way to that Happiness or Misery which is in our invisible state . § 5. These things reviewed ( being partly mentioned before ) assuring me that I shall have actual Intellection in my separated state , the Region , with the Objects , but above all the Holy Scriptures , will tell me as much as it is meet that I should here know , what it is that I shall intuitively understand . The Apostle , 1 Cor. 13. 10 , 11 , 12. doth distinguish our knowing in part and knowing Perfectly , knowing as a Child , and as a Man , knowing darkly and enigmatically as in a Glass , and knowing Face to Face as we are known : The great Question is , When this Time of Perfection is ? Whether he mean at Death , or at the Resurrection . If Dr. Hammonds observation hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture , when [ The Flesh or Body ] is not joined with it , signifies that Life which the Soul doth enter upon immediately after our Death , and so that the Soul hath that [ after living ] which is sinified by the very word which we Translate Resurrection ] then it will lead men to think that there is less difference between Mansstate at his first departure and at his last Resurrection than most think ( even than Calvin himself thought : ) But the difference between our first and last state of after life ( or Resurrection ) cannot be now distinctly known . What difference there is now between Henoch , Elias , and those who rose at Christs Resurrection , and the rest of the Saints , even the Spirits of the perfected Just , and whether the first have as much greater Glory than the rest , as it is conceived that we shall have at the Resurrection above that which immediately followeth Death , what mortal Man can tell ? I am past doubt that Flesh and Blood ( formally so called , and not only ab accidente , as sinful ) shall not inherit the Kingdom of God ( vid. Hammond in loc . ) but that our Natural Bodies shall be made Spiritual Bodies : And how a Spiritual Body differeth from a Spirit or Soul , I pretend not well to understand , but must stay till God by experience or fuller Light inform me . But surely the difference is not like to be so great , as that a Soul in Flesh shall know in part , and a Soul in a Spiritual Body shall know perfectly , and a Soul between both shall not know at all . If it be Perfection which we shall have in our Spiritual Body , it is like that we are nearer to that Perfection ( in Knowledge and Felicity ) while we are between both , than we are in the Flesh . § 6. And sure a Soul , that even Solomon saith goeth upward , and to God that gave it , is liker to know God , than that which is terminated in Flesh , and operateth ut forma according to its capacity and state : And a Soul that is with Christ , is liker to know Christ , and the Father in him , than that which is present with the Body , and absent from the Lord. What less can the Promise of being with him signifie ? § 7. And , 1. as to the Kind of Knowledge , how excellent and more satisfactory a way will that of Intuition or Intellective-Sense be than is our present way of abstraction , Similitudes and Signs : What abundance of Time , Thoughts and Labour doth it cost us now , to learn our Grammar , our Rhetorick , and our Logick ? Our Artes loquendi , dicendi , & disserendi ? To learn our Wordy Rules and Axioms , in Metaphysicks , Physicks , &c. And when we have learnt them all ( if all can be learned ) how little the nearer are many to the knowing of the signified Realities ? We oft get but a Set of Words to play with , to take up our time , and divert us from the Matter : Even as Carnal men use the Creatures which signifie God , and are made to lead them up to him , to intangle them and be the greatest and most pernicious diversion of their Souls from God ; so do too many Learned men do by their Organical signal Knowledge They use it as men do Cards , and Romances , and Plays , to delight their Phantasies ; but they know less of the Things that are worth their knowing , than many unlearned Persons do , as I said before . Had not much of the Athenian Learning been then a meer Game , for men to play away their precious time at , and to grow proud of , while they were ignorant of saving Realities , Christ and his Apostles had not so much neglected it as they did , nor Paul so much warned men to take heed of being deceived by that vain kind of Philosophy ; in which he seemeth to me to have greater respect to the universally esteemed Athenian Arts , than , as Dr. Hammond Thought , to the meer Gnostick pretensions . This poor dreaming signal Artificial Knowledge is , 1. Costly , 2. Uncertain . 3. Contentious . 4. Unsatisfactory , in comparison of Intuitive Knowledge . 1. It is costly , as to the hard labour and precious time , which must be laid out for it , as aforesaid ; we grow old in getting us Horses , and Boots , and Spurs for our Journey , and it 's well if we begin it at the last : Like a Man that would study the new found Planets , and the shape of Saturn , and Jupiter's Satellites , and the Viam Lacteam , &c , and he spends his whole life in getting him the best Tubes or Telescopes , & never useth them to his ends : Or like one that instead of learning to write doth spend his life in getting the best Ink , Paper & Pens : Or rather like one that learneth to Write and Print exactly , and not to understand what any of his words do signifie . Men take their Spectacles in stead of Eyes . 2. And when this Learning is got , how uncertain are we whether the words have no ambiguity ? Whether they give us the true notice of the Speakers 〈◊〉 , and of the Matter spoken of ? As I said before , what a penury , and yet redundancy of words have we ? Of how various and uncertain signification ? Changed by Custom , or Arbitrary design ? Sometime by the Vulgar use , and sometime by Learned men , that being conscious of the defectiveness of the speaking-Art , are still tampering and attempting to amend it . And some men speak obscurely on purpose , to raise in their Readers a conceit of their subtile and sublime conceptions . And he that understandeth Things most clearly , and speaketh them most plainly ( which are the parts of true Learning ) shall have much a do to get the Matter out of dark and bewildring uncertainties , and to make others understand both it and him . 3. And hence come the greatest part of the Contentions of the World , which are hottest among men that most pretend to wordy knowledge : As in Traffick and converse , the more men and business we have to do with , usually the more quarrels and differences we have ; so the more of this wordy Learning , instead of Realities , me●●pretend to , the more Disputes and Controversies they make ; and the Instruments of Knowledge , prove the Instruments of Errour and Contention : And alas how many applauded Volumes are the snares and troublers of the World ! And how great a part of our Libraries are vain janglings , and strife of words , and traps for the more ingenuous sort , that will not be taken with Cards and Dice robbing us of our time , destroying our Love , depressing our minds that should ascend to God , and diverting them from the great and holy Things , which should be the matter of our Thoughts and Joys ; and filling the Church with Sects and Strife , while every one striveth for the preeminence of his Wit and Notio●s , and few strive for holy Love , and Unity , and good works . 4. And all this while , alas , too many Learned men do but lick the outside of the Glass , and leave the Wine within untasted : To know God , and Christ , and Heaven and Holiness , do give the Soul a nourishing and strengthning kind of pleasure , like that of the Appetite in its food : But this game at Words is but a knowing of Images , Signs , and Shadows , and so is but an image and shadow of true Knowledge : It is not that Grace which Austine's definition saith , Nemo male utitur ; but it is that which the Sanctified use well , and the Unsanctified are puffed up by , and use to the opposition of Truth , the Ostentation of a Foolish Wit , and the deceit of their own Souls : And if it be sanctified knowledge , it is but Mediate in order to our knowledge of the Things thus signified : And it is the real Good which contenteth and beatifieth , though the Notions may be a subordinate recreation . And Intuition feasteth on these Realities . § 9. II. And as to the Objects of this Intuition , their excellency will be the excellency of our Knowledge . I. I shall know God better . II. I shall know the Universe better . III. I shall know Christ better . IV. I shall know the Church his Body better , with the holy Angels . V. I shall better know the Methods and Perfection of the Scripture and all God's Dirigent Word , and Will. VI. I shall know the Methods and Sense of Disposing Providence better . VII . I shall know the Divine Benefits which are the Fruits of Love better . VIII . I shall know my Self better . IX . I shall better know every fellow Creature which I am concerned to know . X. And I shall better know all that Evil , Sin , Satan , and Misery , from which I am delivered . § 10. I. Aquinas , and many others took it for the chief Natural proof of the Souls Immortality , that Man by Nature desireth not only to know Effects , and second Causes , but to rise up to the Knowledge of the first Cause ; and therefore was made for such Knowledge in the state of his Perfection : But Grace hath much more of this desire than Nature : Not that we must not be content to be without a great deal of Knowledge , which would be unmeet for us , useless , troublesome or dangerous to us ; nor must we aspire to that which is above our capacity ; and to know the unsearchable things of God : But not to know God is to know nothing ; and to have an understanding worse than none . I presume not to pry into the secrets of the Almighty , nor to pretend to know more of God than indeed I know ; but O that I might know more of his glorious Perfections , of his Will , and Love , and Ways , with that knowledge which is Eternal Life ! Blessed be that Love that sent the Son of God from Heaven to reveal him to us in the Gospel as he hath done : But all that hear the same Words and Believe them , have not the same degree of Light or Faith ? If an Angel from Heaven came down on Earth to tell us all of God that we would know , and might lawfully desire and ask him , who would not turn his Back on Libraries and Universities , and the Learned men , to go and discourse with such a Messenger ? What travel should I think too far ? What cost too great for one Hours talk with such a Messenger ? But we must have here but such intimations as will exercise Faith and excite desire , and try us under the Temptations of the World and Flesh : The glorious Light is the reward of the Victory obtained by the conduct of the Light of Grace . God in great Mercy even here beginneth the reward : They that are true to the initial Light , and faithfully follow on to know the Lord , do find usually such increase of Light , ( not of vain Notions , but of quickning and comforting knowledge of God ) as greatly encourageth them , and draweth them still on to seek for more : It is very pleasant here to increase in holy Knowledge , though it usually bring an increase of malignant opposition , and so of sorrows to the Flesh . The pleasure that the mind hath in common knowledge brings men through a great deal of labour to attain it : How many Years travel over Land and Sea do some men take , to see and know more of this lower World ? Though it 's little that they bring home , but more acquaintance with Sin , and Vanity , and Vexation . How many more Years do Thousands spend in the reading of multitudes of tedious Volumes , that they may know what others knew before them . Printers and Booksellors live by our desire of Knowledge . What Soul then on Earth can possibly conceive how great a pleasure it will be for a glorified Soul to see the Lord ? Though I cannot now conceive what that intuition of God himself will be , and whether it will not be a glorious kind of concluding or abstractive knolwedge ; whether the Glory which we shall see be only a created appearance of God , or be his very Essence , it satisfieth me that it will be as perfect a knowledge as is fit for me to desire ; and I shall then desire no more than is fit : And what it is I shall then know by itself , for it is not otherwise to be clearly known . And all the pleasure that I shall have in Heaven in knowing any of the works of God , will be in my beholding God himself , his Being , his Vital power and action , his Wisdom , and his Love , and Goodness , in those works : For he is the Life , and Glory of them all . Blessed are the pure in Heart , for they shall see God. II. And doubtless it will be no small part of my delight , to see and know God's perfect works , I mean , the Universe itself ; I cannot say that I shall have so large a Capacity as to comprehend all the World , or know it perfectly and with an adequate knowledge : But I shall know it in such Perfection as is suitable to my capacity : It is exceeding pleasant to know the least Particles of the works of God : With what diligence and delight have men endeavoured to Anatomize a Body , yea a small part of a Carkass , and to know and describe poor Worms and Insects , Plants and Minerals ? And no Man ever yet perfectly knew the least of them all ; no Herbalist or Physician ever yet knew the Nature , and uses of any one Herb with an adequate knowledge ! With what delight and diligence are Physical searches carryed on in the World , though still we are all but groaping in the dark , and ignorant of many things for one that we know ( and therefore know no one perfectly because we are ignorant of rest . ) But if indeed we were above our dreaming erroneous Hypotheses , and saw the Nature of every Creature , even in Sea and Land ( this little Spot of God's Creation , ) and the compages of all , Oh , what a delightful Spectacle would it be ? How much more to see the whole Creation , yea or one Vortex or Systeme of the Globes , and to know their union and communion , and to behold their beauteous Symmetry , and hear them in concord and melodious Harmony praising the the Glory of their Great , Wise , Amiable Creator , this were a delectable sight indeed : I shall have as much of this as I shall be capable of : And the wonders and glory of the Works of God , shall wrap up my Soul in admiring joyful praise for ever : And though here it be but little of God's Works that we know , I have great reason to think that it will be far otherwise there . 1. Because the state of Perfection must far excel our dark and infant state of imperfection : We have now desires after such a knowledge : His Works are great , sought out of them that have pleasure therein . And these desires being of God , shall not be frustrate . 2. Because there will be a proportionableness of the parts of our Perfection ; and therefore as our Love to God and his works will be there perfected , so will be our knowledge . 3. Because we shall know God himself as much as we are capable , and therefore we shall know his works , in him , or by a subordinate knowledge , the less being in the greater , 4. Because God hath made his works to be known to his glory : But it is little that is here known of them by Mortals ; therefore they are known by them in Heaven , who are fitted to improve that knowledge to his praise . If Christ who is the wisdom of God , will teach me the true Philosophy , how to love God , and live here in all well pleasing unto him , I shall quickly in Heaven be a perfect Philosopher ; and experience will tell me , that the surest way to be truly Learned , and know the wonderful works of God , was to know , love , and serve the Great Creator , and in Him we shall have all , and without him we know nothing , and have nothing at all . Satan tempted Christ by shewing him the Kingdoms and glory of the World , and promising them all to him if he would have worshipped him : But God will shew me more than Satan could shew , and give me more of that which is best , than Satan could give . III. And that in Heaven I shall better know Jesus Christ , and all the Mystery of our Redemption by him , will not be the least of my felicity ! For in him are hid all the Treasures of Wisdom : And to know the Mystery of his Eternal Godhead , in the second Person , and his created Nature , and the Union of these , and to see God's wonderful design and work of grace in him laid open to our clearest view ; O what beatifying knowledge will this be ? All dark Texts concerning his Person , his Office , and his Works will be then expounded and fully understood : All those strange and difficult things which were the great exercise and honour of Faith , will then be plain : Difficulties will no more be Satans advantage to tempt us to unbelief or doubting . The sight of the Glory of my Lord will be my Glory , Joh. 17. 24. If Paul had not then attained to Perfection in the knowledge of Christ , and the power of his Resurrection , but was pressing forward to reach that Crown in the life to come ( which he calleth The Resurrection of the dead , ) Phil. 3. 9 , 10 , 11 , 12. Such as I must not expect here to attain it ; but when that which is Perfect is come , this imperfect knowledge of Faith will be done away , as childish knowledge is in manly : And the Glass and Riddle shall be laid aside , when we shall see Face to Face , and shall know as we are known , 1 Cor. 13. 10 , 11 , 12. ( as to our sight and knowledge of Christ and his Triumphant Body : For I dare not apply that Phrase to the sight and knowledg of the Divine essence ; nor yet deny it . ) If now though we see not Christ , yet believing we love him , and rejoice in him with unspeakable glorying joy : What love , and joy will the Everlasting sight of our blessed head , excite there in the Souls of all the glorified ? IV. I shall better ( O much better ) know the heavenly Jerusalem , the Triumphant Church , the Blessed Angels and glorified Saints : And as my love to them , so my knowledge of them will not be the least part of my heavenly delight . As strangely as I now look upward to that World , because I cannot see it with these Eyes , it shall be my well known Everlasting habitation ! O what a sight , what a joyful sight will Death shew me by drawing aside the vail ? Or rather the Lord of Life by turning Death to my advantage ! When I am there at home , I shall no more think with confusion , fear or doubting of that blessed place or state . My fears which now come from the smalness of my Faith , will end when Faith is turned into Vision . As I now know the several Rooms in my House , and Houses in the Street , and Streets in the City , so shall I then know the many Mansions , which Christ hath said are in his Fathers House . Words now give me so poor imperfect a conception of the World and things which I never saw , as that somtimes I can scarcely tell , whether the Joy of my Faith , or the trouble of my dark apprehensions , be the greater : But when I shall see the Place , the Persons , the Glory which I heard of , that will be the delightful satisfying , and possessing kind of knowledge . If Nehemiah and the godly Jews , made so great a matter of seeing the Walls of Jerusalem repaired , and others of the imperfect reedifying of the Temple , O what a joyful sight to me , will the heavenly Jerusalem then be : The most glorious sight will be at the great Marriage day of the Lamb , when Christ shall come to be glorified in his Saints , and admired in all them that now believe : But the next to that will be the Day of my particular deliverance , when I shall come to Christ , and see the Saints admiring him in Glory . If I were of the Opinion of those Greek Fathers , who thought that Stars were Angels or had intellectual Souls ( matters unknown to us ) I should love them as my Guardians , and take it to be yet more of my concernment to be advanced to the fuller knowledge of them . But seeing I know that Angels love us , and by Office do attend and keep us , and rejoice at our good , and at our repentance , and ( which is far more ) are more holy and excellent Creatures than we are , it is therefore my comfort to think that I shall better know them , and live in near and perpetual acquaintance and communion with them , a more sensible and sweet communion than we can have with them here . Devils are aereal and near to this dark and sinful World , and ofter appear to men than Angels : But the Angels affect not such descending appearances , till Love and Obedience to their Lord , make it pleasing to them . And therefore we have but little knowledge , even of those that know , and love , and keep us : But when we come home to their nearest society and converse , to know them will be sweet and joyful knowledge : For they are more excellent Creatures than the most glorious that are below the Intellective Nature : They are full of Light , and full of Love to God and Man ! Had God bid me pray to them I would not have refused it , but taken it for my honour : But seeing he hath not , I will do that which he hath bid me , even Love them , and rejoice in my relation to the innumerable Company of them , in the City of the Living God , the heavenly Jerusalem , Heb. 12. 22. and long to know and love them more ; expecting long to bear my part in the Praises of God and of the Lamb , in the same Chore where they are the Precentors . And that I shall know the Spirits of the perfected Just , and be of their communion , will be no small addition to my joy . How sweet hath one wise and holy ( though weak and blemished ) companion been to me here on Earth ? And how lovely have God's Graces in such ( though smutted ) appeared to me . O then what a sight will it be when we shall see the Millions of Souls that shine in perfect Wisdom and Holiness with Christ : To see a Garden that hath some beautiful Flowers in it , is somthing : But if you saw whole Fields and Countries shining with them , it would be a glory ( though fading ) to the Earth . A well built City is a pleasanter sight , than a single House ; and a Navy than a Ship ; and an Army than one Man : And if this poor low World did all consist of Wise , and Just , and Holy Persons , O what an orderly , lovely World would it be ! If one Kingdom consisted ( Prince , Magistrates , Pastors , and People ) all of such , what a blessed Kingdom would that be : The plague of wicked mens deceits , and falshoods , oppressions and iniquities , may help to make us sensible of this : It would be a great temptation to us to be loth to die , and leave such a Countrey , were it not that the more the beauty of goodness appeareth , the more the state of Perfection is desired : It is pleasant to me to pray in hope as Christ hath commanded me , that Earth may be made liker unto Heaven , which now is become so like to Hell : But when I shall see the Society perfected , in Number , in Holiness , in Glory , in heavenly Employment , the joyful Praises of Jehovah , the Glory of God and the Lamb shining on them , and God rejoicing over them as his delight , and my self partaking of the same , that will be the truly blessed day ! And why doth my Soul imprisoned in Flesh no more desire it ? V. I shall better understand all the World of God! The Matter , and the Method of it ! Though I shall shall not have that use for it as I have now in this Life of Faith , yet I shall see more of God's Wisdom and his Goodness , his Love , Mercy , and Justice appearing in it , than ever Man on Earth could do ! As the Creatures , so the Scriptures are perfectly known only by perfect Spirits . I shall then know how to solve all doubts , and reconcile all seeming contradictions , and to expound the hardest Prophesies : That light will shew me the admirable Methods of those Sacred words , where dark minds now suspect confusion ! How evident and clear then will every thing appear to me ? Like a small print when the light comes in , which I could not read in the glimmering twilight . How easily shall I then confute the cavils of all our present Unbelievers ? And how joyfully shall I praise that God and Saviour , that gave his Church so clear a light to guide them through this darksom World , and so sure a promise to support them till they came to life Eternal ? How joyfully shall I bless him that by that immortal Seed did regenerate me to the hopes of Glory ? And that ruled me by so Holy and Just a Law ? VI. In that World of Light I shall better understand God's present and past works of Providence , by which he ordereth the matters of this World : The Wisdom and Goodness of them is little understood in little parcels ; It is the union and harmony of all the parts which sheweth the beauty of them ; when the single Parcels seem deformed , or are not understood . And no one can see the whole together but God , and they that see it in the light of his Celestial Glory : It is a prospect of that End , by which we have here any true understanding of such Parcels as we see . Then I shall know clearly why ( or to what use ) God prospered the wicked , and tryed the Righteous by so many afflictions ? I shall know why he set up the ungodly , and put the humble under their Feet : Why he permitted so much ignorance , ungodliness , pride , lust , oppression , persecution , falshood , deceit , and other sins in the World : I shall know why the faithful are so few : And why so many Kingdoms of the World , are left in Heathenism , Mahometanism and Infidelity . The strange permissions which now so puzzle me , and are the matter of my astonishment , shall all be then as clear as day : I shall know why God disposed of me as he did through all my life ; and why I suffered what I did ; and how many great deliverances I had , which I understood not here ; and how they were accomplished . All our mis-interpretations of God's works and permissions , will be then rectified : And all our Controversies about them , which Satan hath made so great advantage of ( by a pretended zeal for some Truths of God ) will then be reconciled , and at an end : And all the works of Divine Providence from the beginning of the World , will then appear , a most delectable beauteous frame . VII . And among all these works , I shall specially know more , the nature and excellency of Gods mercies and gifts of Love , which here we too unthankfully undervalued & and made light of ! The special works of Love , should be the matter of our most constant , sweet and serious Thoughts , and the fuel of our constant Love and Gratitude ! The lively sense of Love and Mercy , maketh lively Christians , abounding in Love to God , and Mercy to others : But the Enemy of God and Man most laboureth to obscure , diminish , and disgrace God's Love and Mercys to us , or to put us out of relish to them , that they be unfruitful as to their excellent ends and uses . Little do most Christians know how much they wrong God and themselves , and how much they lose , by the diminutive poor Thoughts which they have of God's Mercies : Ingratitude is a grievous misery to the Sinner , as gratitude is a very pleasant work . Many a Thousand Mercies we now receive , which we greatly undervalue . But when I come to the state and work of perfect gratitude , I shall have a more perfect knowledge of all the Mercies which ever I received in my Life , and which my Neighbours and Friends , and God's Church and the World did ever receive : For though the thing be past , the use of it is not past : Mercies remembred must be the matter of our everlasting thanks : And we cannot be perfectly thankful for them , without a perfect knowledge of them : The worth of a Christ , and all his grace , the work of the Gospel , the worth of our Church-priviledges , and all God's Ordinances , the worth of our Books , and Friends , and Helps of our Life and Health , and all conveniences will be better understood in Heaven , than the most holy and thankful Christian here understandeth them . VIII . And it will be some addition to my future happiness that I shall then be much better acquainted with my self : Both with my Nature , and with my Sin and Grace . I shall then better know the Nature of a Soul , and its formal Faculties ( Three in One : ) I shall know the nature and way of its Operations , and how far its acts are simple or compound , or organical ! I shall know how far Memory , Phantasie , and Sense internal and external belong to the rational Soul , and whether the sensitive and rational are two or one ; and what Senses will perish and what not ? I shall know how the Soul doth act upon it self , and what acts it hath that are not felt , in sleep in Apoplexies , and in the Womb ? I shall know whether the vegetative nature be any thing else than Fire ; and whether it be of the same Essence with the Soul ( sensitive , or rational : ) ( and whether Fire eminenter be a common fundamental substance of all Spirits , diversly specified by the Forms , ( mental , sensitive and vegetative : ) or whether it be as a Body or Vehicle to Spirits , or rather a nature made for the Copulation of Spirits and Bodies , and the Operation of the former on the latter , as between both : And whether Fire ( and of what sort ) be the active forma telluris , and of other Globes : I shall know how far Souls are One and yet Many , and how they are Individuate ? And whether their Quantitas discreta in being numerically many , do prove that they have any Quantitatem continuam , and whether they are a purer sort of Bodies as the Greek Fathers , Tertullian and others Thought , and what Immateriality signifieth ; and what substantiality of Spirits ; and how substantia & materia differ ; and how far they are penetrable and indivisible ; and whether a Soul be properly pars ; and whether individual Souls are parts of any common Soul : and how far the individuation doth continue ? And whether separated from the Body , they operate in and by any other Vehicle , or without , and how ? and whether they take with them any of the fiery Nature as a Vehicle or as a constitutive part ? I shall know how God produceth Souls ? And how his production by Emanation or Creation , doth consist with Generation ? And how forms are multiplied ? And what Causality the Parents Soul hath to the production of the Childs ? Whether by communication of substance , or only by disposing the recipient matter ? I shall know whether all Souls came from Adam's one substantiality , and whether there be more substance in the All than in that One , and whether one substance cause more by generation ? Or whether it be so as to the Souls of Bruits ; or whether any Anima communis inform many Organical Bodies of the Bruits , as the Sun lighteth many Candles which are individuate by matter to which ( as parts of one ) they variously are contracted , and on which they operate , and whether they were individuate in pre-existence , or shall be individuate after separation ? I shall know how far the semen in generation is animated : And how the animated semina of two make one ? And if animated , what becomes of the anima seminis perditi ? and of an Abortive ? And whether the Body be animated as Vegetative or Sensitive before the entrance of the rational Soul ? Or rather the same Soul which in its Faculty is Rational being one with the Sensitive and Vegetative , be the constitutive form of the first animated Body , and the Fabricator of its own domicilium ? I shall know how far the Soul is receptive ? And what the Causa finalis doth to it ? And what each Object is to the Constitution or production of the act ? Yea and what an Act is , and what a Habit ? And how a Soul acting or habited differeth from itself not acting or habited ? And how its acts are many and yet but One : Or its Faculties at least : Many other such difficulties will all be solved ; which now Philosophers contend about in the dark , and pass but under doubtful conjectures ? Or at least are known to very few . And I shall know how God's Spirit operateth on Souls : And how it is sent from Christ's humane Nature to work on Man ? And whether Grace be properly or only Metaphorically called a Nature ( a New Nature , a Divine Nature ) in us : I shall know what Free-will is , and how Man's will can be the first determiner of any act of its own in specie morali ( good or evil ) without being such a Causa prima , as none but God can be : And so how far free acts are necessitated or not : I shall know what power the Intellect hath on the will , and the will on the Intellect , and what power the Sense and Phantasie hath on either : And what any Intellectus agens doth ? Whether it be to our Intellection , as the Sun is to our sight ? I shall know what is meant by the Degrees of Acts and Habits in the Soul : And whether there be divers Degrees of Substantiality , or of the virtus vel facultas formalis of several Souls : I shall know better the difference of the Habits called Acquired and Infused : And what common Grace is , and what it doth : And what Nature can do of itself or by common Grace , without that which is proper to the justified : And how far any Degrees of Grace are lost . I shall know what measure of Grace I had my self : and how far I was mistaken in my self : And what acts were sincere , and how much that was not sound was mixt : and what was of my self and sin . I shall know much more of my sin than here I ever knew ; the number , and the greatness of them : That so I may know with greatest thankfulness and love , how much I am beholden to pardoning and healing Grace . Yea I shall know more of my Body , as it was the Habitation of my Soul , or the organical matter on which unitedly it workt . I shall know how far it helpt or hindred me : And what were all th● obscure Diseases that puzzled all the Physicians and my self : And how marvellously God sustained , preserved , and oft delivered me : And what of my actions , was to be imputed to the Body , and what of them to the Soul ? IX . And every fellow Creature , which I am concerned to know , I shall know far better than now I do , both Things and Persons : The Good and Bad , the Sincere and the Hypocrites will be there discerned : And many an action that here 〈◊〉 for honourable , covered or coloured with wit or worldly advantages , or false pretences , will then be found to be odious and unjust : and wickedness will be flattered or extenuated no more : And many a good and holy Work which false men through wickedness and worldly Interest , reproached as some odious Crime , will there be justified , honoured and rewarded : All Sciences are there perfect , without our ambiguous Terms , or imperfect Axioms and Rules of Art. X. And lastly , I shall better know , from what Enemies , what Sins , what Dangers I was here delivered . What contrivances and malicious endeavours of Satan and his Instruments God defeated : How many Snares I escaped : And I shall better know how great my deliverance is by Christ from the Wrath to come . Though we shall not know Hell , by painful Sense , we shall know it so far as is necessary to fill us with gratitude to our Redeemer : Yea we shall know much of it far better than the damned Spirits that feel it . For we shall know by sweet and full fruition what the Joy and Blessedness is which they have lost ; when they have no such kind of knowledge of it . All this knowledge will be thus advanced to my glorified Soul beyond what I can here conceive in Flesh : And is it not then far better to be with Christ ? IV. The Constitutive Reasons from the state of my will. § 1. But it is the WILL that is to the Soul , what the Heart is to the Body : As it is the prime ●eat of Morality , so is it the chief seat of Felicity . My greatest Evil 〈◊〉 there ; and my greatest subjective Good will be there . Satan did most against it , and God will do most for it . And will it not be better with Christ than here ? 1. It will not there by tyed to a body of cross interests and inclinations , which is now the greatest snare and enemy to my Soul ? Which is still drawing my love , and care , and fears , and sorrows , to and for it self , and turning them from my highest interest . How great a deliverance will it be , to be freed from the temptations , and the inordinate love , and cares , and fears for this corruptible Flesh ? 2. My will shall not there be tempted by a world of inferiour good , which is the bait and provision for the Flesh , where Meat , and Sleep , and Possessions , House , Lands , and Friends , are all become my snares and danger : Gods mercies will not be made there the Tempters instruments : I shall not there have the Flatteries or frowns , promises or threatnings of the Tyrants of the World to tempt me : Bad company will not infect me , nor divert me : The errours of good men wi●l not seduce me ; nor reputation or reverence of the Wise , Learned , or Religious draw me to imitate them in any sin . 3. I shall there have none of Satans solicitations , to pervert my will : He will not have that advantage by my Sense and Phantasie , nor that access unto me as now he hath . But of this I spake before . § 2. My WILL shall there be better than here , I. Negatively , because , 1. There will be nothing in it that is displeasing to God : No sinful inclination , habit or act : Nothing to strive against God's Spirit : Nor grudge at any word or work of God : No Principles of Enmity or Rebellion left . 2. There will be nothing that is against the good of others : No inclinations to injury , or any thing that is against my Neighbours or the common good . 3. There will be nothing in it that is cross to itself ; no more war or striving in me ; not a Law in my Mind , and a Law in my Members that are contrary to each other : No crossness between Sense and Reason , nor between the sensitive Appetite and the rational : All will be at unity and peace within . § 3. II. Positively ; Christ will have finished his cure on my will : The work of Sanctification will be perfect : And I. My will shall there by union and communion be made conformable to the will of Christ , and so unto the Fathers will. This must needs be meant ( whatever more ) in the Prayer of Christ , Joh. 17. 21 , 22. Where he prayeth [ that they may be One as thou Father art in me , and I in thee , that they may be one in us , that they may be one , even as we are one . ] The will of Christ and of the Father will be my will , that is , I shall love and will ( dispositively and actually ) the same that God loveth and willeth ( in the measure of a Creature , infinitely below him : ) And if so , 1. How can the will of Man have greater honour , than to be the same with the will of God ? Assimilation to a King among us poor Mortals goeth for Honour : Assimilation to Angels is much more : That we shall be like or equal to the Angels , is a high part of the Blesseds praise : But how much more is it , to be thus far like to God! Indeed God's Image and the Divine in us here , can be no less , than this similitude to God's will in the degree that we have it : But , alas , that degree is so very low , as that we can hardly tell whether our similitude or our dissimilitude be the more ; I mean , whether our wills are for more that God willeth , or against more . O how many Thousand wishes and desires have we had , which are against the will of God! But there we shall have the full impression of God's will upon our wills , as Face answereth Face in a Glass ▪ or as the Wax answereth the Seal : As the Finger on the outside , answereth the motion of the Clock within , so in all things which belong to our duty and perfection , we shall answer the will of God. As the Eccho answereth the Voice , defectively , but truly , without contradiction or discord , so will our wills be as the Eccho of God's will. 2. And then I am sure that there will be nothing in my will but good ! For God willeth no evil . 3 And this will be virtually all obedience ! For all sin is voluntary , and all Moral good is primarily in the will. 4. And then there can be no matter of disquiet in me , but all will be in perfect Peace ; for all that is like God will be pleasing both to God and me : No troubling crossness will remain . 5. And how easy and sweet then will all my obedience be , when I shall perfectly will it , without any reluctancy or aversness ? All will be my very pleasure , that I do . § 4. II. And seeing my will shall be the same with the will of God , it followeth that it shall never be frustrate , but I shall have all whatsoever I would have , and shall be and do whatsoever I would be and do ? For I shall desire nothing but what God willeth ; and God's will shall certainly be done : I shall have as much Love and Joy as I would have : I shall be as happy as I would be : I shall desire nothing for others but it shall be done : Indeed if God's will were there unknown to me , I might ignorantly go against it , as I do here : But there before I will or desire any thing , I shall know whether it be God's will or not : So that I shall never wish any thing , which shall not be accomplished : An I as it is God's Perfection to have his will alway done ( though all his Laws be not obeyed , ) so my Perfection shall consist in this likeness unto God , that my will shall be still fulfilled . And then Christ's promises will be perfectly performed , Whatsoever ye ask the Father in my Name he will give it you , Joh. 15. 16. & . 16. 2●● . & . 14. 13 , 14. & 15. 7. Ye shall ask what you will , and it shall be done unto you : While their will was the same with the will of Christ : But he saith not that it shall all be given us here : we ask for Perfection , and we shall have it , but not here . § 5. III. Yea my will it self shall be my Fruition : For it shall not be the will of one in need ; a desire of what I want ; for I shall want nothing : Therefore it is said that we shall Thirst no more : But it will be a Complacency in what I do possess : And in this also my perfection will be the Image of God's perfection : Not but that all Creatures still Receive from God , and in that sense may be said to need , in that they have nothing of themselves , but all by gift and communication from him : But being still and full possessours they cannot properly be said to want ▪ Complacency in that which we possess is Love and Pleasure in one act : And indeed Pleasure and Love are the same thing : To Love any thing is to have that thing to be Pleasing to my mind . Even when it is wanted , it is thought on a pleasing thing , and therefore desired ; so that the desiring act of the Will is but a second act occasioned by want , and following the first act , which is Complacency or simple Love. I desire it because I love it . Rightly therefore is the Will itself called LOVE ; for in the first act , Love , Will , and Rational Appetite are all words of the same signification . My will therefore must needs be perpetually full of perfect JOY , when enjoying Love and Pleasure will be my will itself : Thus shall I have in me the Spring of Living Waters ; and the Comforter will then perfectly do his work ; when my constant will itself shall be Comfort : well therefore is Glory said to be the ●erfection of sanctifying Grace : when this Grace is the beginning of that Love and Joy which Glory is the Perfection of : And Perfection is the Spirits work . § 6. IV. And it will be much of my felicity that my Will shall be confirmed and fixed in this conformity to the will of God , and holy LOVE will be its Nature . Now both understanding and will are so lamentably mutable , that further than God promiseth to uphold us , we know not one day , what we shall think , judge or Will the next . But when Love is as a fixed Nature in us , we shall be still the same , adhering to amiable goodness , without intermission or Cessation : It will be as easy to us ( and more ) to love God and Holiness , as it is to the Hungry and Thirsty to love meat and drink , or to the proud to love praise or domination ; yea or to any Man to love his life . And we shall be no more weary of Loving , than the Sun is of shining , or than the Hungry is of Feasting , or a Friend of friendly love and converse : Nay the Comparison is quite too low ; for all Creatures here have a fading vanity which wearieth the satiated or failing Appetite ; but there is no such thing in Heaven . § 7. II. And as from the nature of that act , so much more from the nature of the Object , my love will appear to be my happiness : The Objects ( which are as the Matter of the act ) will be these . 1. GOD himself will be the full and everlasting Object of my Love. And he that could but understand as well as those in Heaven do , what this word signifieth [ to LOVE GOD and be BELOVED of him ] would say that there needs no other description of perfect happiness ! Perfect joyful Complacency in God is the Heaven which I desire and hope for . This is my Felicity , and much more . As I am the Agent of Love to God , and the Object of God's Love to me , it is my Felicity : As God is the ultimate Object of my Love , and the Agent of his Love to me ( that is , of the effects of it , ) so it is unspeakably more high and excellent than to be my felicity : Love is the closure of the Wills of God and Man : And as it is God's part or interest ( efficiently or objectively ) it is infinitely more excellent , than as it is my part and interest . § 8. In GOD there is all that Love can desire for its full everlasting Feast . 1. He is Infinitely good in himself , that is most amiable : And the nature of Man's will is to love Good as Good : Could we love God with a Love that is adequate to the Object , we should be God our selves which is impossible ; none but God can adequately know God or Love him : In God's Love to Himself , both the Act and Object are Infinite , and indeed are both one , there being not that formally which we know by the name of Act and Object ; but [ Act and Object ] are our analogical inadequate conceptions of that Act of God which is his Essence . But in our Love to God , the Act is finite and infinitely below the Object : Yea , the Object which in reality 〈◊〉 itself infinite , yet proximately as the esse Cognitum is the Object of our Love , is finite there : It is the Conception or Idea of God in the Intellect , which is the proper and nearest Object of the Will : And this is as a Face in a Glass , a shadow ; even the finite little shaddow of an infinite Being . The same Infinite good is a felicity to diver● Persons in divers degrees according as they diversly love him , and are receptive of his Love. § 9. 2. God who is infinitely Good in himself , will be that most suitable Good to me , and meetest for the dearest embracements of my will. For , 1. He hath All in himself that I need or can desire : There is no Room , nothing above him , or beyond him , or without him , for love to cleave to : ( Though Below him the Creature , though not being without him , is loved without him , by the deception of the mind . ) § 10. 2. He is willing to be loved by me : He disdaineth not my Love : He might have refused to be embraced by such affections , as have so oft and sinfully polluted themselves by embracing vanity and filth : As Persons of state and stately cleanliness will not be touched by filthy hands ; much less let Dogs or dirty Swine leap on them which come from wallowing in the mire : God might have driven me away from the happiness of loving him ; and have denyed me the leave for so high a work : But he commandeth my Love , and maketh it my greatest duty : He inviteth and intreateth me , as if he were a gainer by my happiness : He seeketh to me to seek to him , and as he is the first , so is he the most earnest suiter : He is far readier to receive my Love , than I am to give it him . All the compassionate invitations which I have had from him here , by his Word and Mercies , assure me that he will there receive me readily ; he that so valued my poor cold imperfect love to him on Earth , will not reject my perfect love in Heaven : He that made it the great work of his Spirit to Effect it , will not refuse it when it is made perfect by himself . § 11. 3. And he is near to me , and not a distant God out of my reach , and so unsuitable to my Love : Blind Unbelievers may dream that he is far off ; but he is as near us even now , as we are to our selves : He is not far from any of us , for in him we live , and move , and have our being : The Light of the Sun is not so nea● my Eyes , as God will be for ever to my Mind . When he would sanctifie us to love him , he bringeth us nigh to him in Christ. As we love our selves easily as being , as they say , the nearest to our selves : So we shall as easily love God as our selves , when we see ●●at he is as near us as we are to our selves , as well as that he is infinitely more Amiable in himself . § 12. 4. And because of the imparity of the Creature and the Creator , he hath provided such Means to demonstrate to us his nearness , as are necessary to the exercise of our Love : We shall see his G●o●y and taste his Love in our glorified Mediator , and in the G●o●y of the Church and World : God will condescend to shew himself to us according to our Capacities of beholding him : Here we see him in his Works and Word , and there we shall see him in the glory of all his perfect Works . But this leadeth me to the second Object of my Love. § 13. II. Under God as I shall see , so I shall delightfully Love the glorious Perfection of the Universe ; even the Image of God in all the World ; as my Love will be my delight , so I shall love best that which is best , and most delight in it : And the whole is better than any part : And there is a peculiar Beauty and Excellency in the whole World , as perfect , compaginate , harmonious , which is not to be found in any part , no not in Christ himself as Man , nor in his Church . The marvellous inclination that all things have to Union , even the Inanimates , might persuade me , if I felt it not certainly in my self , that it is most credible that Man also shall have the like inclination , and such as is agreeable to the nature of his Faculties : And therefore our love and delight in all things , is that uniting inclination in Man. § 14. III. And I shall have a special Love to the Holy Society , the triumphant Universal Church , consisting of Christ , Angels , and Saints , as they are specially amiable , in the Image and Glory of God : God himself loveth them more than his inferiour works : ( that is , his Essence , which is Love , and hath no degrees or change , doth send forth fuller streams of good upon them , or maketh them better and happier than the rest : ) And my love will imitate the love of God , in my Capacity . And if Societies on Earth , more holy and wise than others , though imperfectly , are very amiable , what then will the heavenly Society be ? Of this I spake before ( of knowing them . ) § 15. 1. Think here , O my Soul , how sweet a state ▪ unto thee it will be to Love the Lord Jesus thy glor●fied Head with perfect love ! When the glory of God which shineth in him , will feast thy love with full and everlasting pleasure : The highest created Perfection of Power , Wisdom , and Goodness , refulgent in him , will not give leave to thy Love , to cease , or intermit , or abate its fervour . When thou shalt see in the glorified Church the precious fruits of Christ's Redemption , Grace , and Love , this also will feed thy love to him , from whom this heavenly Glory cometh : And when thou shalt feel thy self possest of perfect happiness , by his Love to thee , will not this also do its part ? Yea the remembrance of all his former Love ; what he did for thee , and what he did in thee here on Earth , how he called thee with a Holy calling , how he washed thee in his Blood from all thy sins , how he kindled in thee those desires which tended to that perfect Glory , how he renewed thy Nature , how he instructed , and guided , and preserved thee from thy Childhood , and how many and how great sins , enemies , dangers , and sufferings he saved thee from , all this will constrain thee Everlastingly to love him : Thus , ( though he give the Kingdom to the Father as ceasing his Mediatory , healing , saving work of acquisition ) he will be to thee the Mediator of fruition : God in him will be accessible , and condescend to a suitable communion with us , Joh. 17. 24. And as Christ is thy Life , radically and efficiently , as he is the giver of Grace and the Spirit of Love , so he will be Objectively thy Life as he is Lovely , and it will be formally thy Life to Love him , and God in him for ever . § 16. 2. Think also , O my Soul , how delectable it will be to Love , ( as well as to know ) those Angels that most servently love the Lord ! They will be lovely to thee as they have loved thee , and more as they have been Lovers and Benefactors to the Church and to Mankind ; but far more as they are so many refulgent Stars which continually move , and shine , and burn in purest love to their Creator . O blessed difference between that amiable Society of holy Spirits , and this dark , mad , distracted , wicked World ! Here Devils tempt me within , and Devils incarnate persecute me without : Blaspheming of God , reviling godliness , deriding the Sacred Scriptures , and Sacred exercises , malignant slandering of the Servants of God , hating , persecuting , silencing and saying all manner of evil falsly of them , for their Righteousness sake , while such Crimes are pretended as they once falsly charged on Christ himself ; this is the Conversation of those that I have long dwelt with in this World : Atheism , Infidelity , Papal Church tyranny , bloody Wars , destroying the Righteous , oppressing the Poor , Adultery and Fornication , Stigmatizing-Perjury , Ambition , Violence , Covetousness , deceit , sottish Ignorance , wilfulness in Sin , hatred of Reproof , revengeful Malice ; these and such like are the fruits of the Soil where I have long sojourned ( Though through the Grace of Christ among the faithful there have been better fruits : ) And is not the Company of Holy Angels better than this ? With whom God is all ; who are even made up of shining Wisdom , and holy Lov● , and beneficent activity : who are the blessed Cho●e that melodiously sing forth the high Praises of their Maker : Among whom God dwelleth as in his presence Chamber or his Temple , and in whom he taketh his great delight : With these I shall see or hear no evil : No mixture of fools or wicked Ones do pollute or trouble their Society : There will be no false Doctrine , no evil Example , no favouring Wickedness , no accusing Goodness , no hurtful Violence , but holy , powerful , operative Love , will be all and do all , as their very Nature , Life , and Work. And is it not better be a Door-keeper there than to dwell in the Pallaces of Wickedness ! And is not a Day with them better than a Thousand here ? § 17. 3. And with the holy Angels I shall love holy Souls that are made like unto them and joined with them in the same Society ( and it is likely with them Judge , that is , Rule the World. ) All their infirmities are there put off with the Flesh ; they also are Spirits made up of holy Life , and Light , and Love : There is none of their former ignorance , errour , imprudence , selfishness , contentiousness , impatience , or any other troubling hurtful thing . When I think with what fervent love to God , to Jesus Christ , and to one another , they will be perfectly united there , alas , how sad and how shameful is it , that they should here be prone to disaffections and divisions , and hardly agree to call each other the Servants of God , or to worship God in the same Assembli●● ▪ But the remnants of dividing Principles ( viz. Pride , Errour and Uncharitableness ) will be all left behind . Society with imperfect Saints is sweet : The imperfect Image of God upon them is amiable : But their frailties here are so vexatious , that it is hard to live with some of them in Peace . But perfect Love will make them one , and O how delightful will that communion of Saints be . I can never forget how sweet God hath made the course of my Pilgrimage , by the fragrancy and usefulness of his Servants graces : How sweet have my bosom Friends been , ( though mutable ? ) How sweet hath the Neighbourhood of the godly been ? How sweet have the holy Assemblies ? And how many hours of comfort have I there had ? How profitable have their Writings , their Conference , and their Prayers been ? What then will it be to live in the union of perfect Love with perfect Saints in Heaven for ever , and with them concordantly to love the God of Love ? § 18. III. And as the Act and the Object of LOVE will constitute my felicity , so will my Reception from the Love of God , and his Creatures be sweeter to me than my own activity can be : For it is Mutual Love that makes it up . I shall not be the Fountain of my own delights ; nor can I act till I am acted , nor offer any thing to God , but what I have first received from him . And Receive I shall abundantly and continually , and from thence shall overflow to God , and Receiving and Returning ( are now and ) will be , the circular endless motion , and our true perpetual Life and Happiness . § 19. I. All my Receivings shall be from God. His LOVE is not a meer Immanent Will , nor a Wish which toucheth not the Object : But it is what Heat is in or from the Sun or Fire : It is an efflux of Goodness : It is the most powerful , sweet , communicating Principle or Work. All Love is communicative ; but none in comparison of Gods : As there is none primitive and simply good but God. How much doth Love in the affairs of men ? All that is pleasant in the World is it , or its effects . Were it not for sensual Love there would be no Generation of Man or Bruits : God hath made it a generating Principle : Hatred causeth not congress , but fighting with or flying from one another : Were it not for Natural Love , Mothers would never endure the pain , and trouble , and care , which is necessary to humane Birth and Education : Were it not for Love , Parents would never labour all their lives to leave their Children well instructed and well provided for when they are gone . My Food would not please me , did I not love it , and I should neglect it to the neglect of my life : Did I not love my Books and Learning itself , I should never have bestowed so much of Threescore Years in poring on them , and searching for Knowledge as I have done : Did I not love my House , my Conveniences and necessaries I should neglect them ; and they would be to me of small use : Did I not love my Friends , I should be less profitable to them and they to me : Did not I love my Life , I should neglect it , and never have endured the labour and cost about it as I have done ! If a Man love not his Courtrey , Posterity and the common good , he will be as a burdensom Drone in the Hive , or as pernicious Vermine . What is done in the World that is good , but by LOVE ? And if created Love be so necessary , so active , so communicative , how much more will the infinite Love of the Creator be ? His Love is now the Life of the World : His Love is the Life of Nature in the Living , the life of Holiness in Saints ; and the life of glory in the Blessed . In this infinite Love it is that I and all the Saints shall dwell for ever more . And if I dwell in LOVE , and LOVE in me , surely I shall have its sweet and plenteous communication ; and shall ever drink of the Rivers of Pleasure . It is pleasant to Nature to be Beloved of others : Especially of the great , and wise , and good : much more to have all the communications of Love , in converse and gifts , in plenty and continuance , which may be still expressing it to our greatest benefit ! Had I a Friend now that did for me but the hundredth part of what God doth , how dearly should I love him ? Think then , think believingly , seriously , constantly , O my Soul , what a life thou shalt live for ever in the Presence , the Face , the Bosom of infinite Eternal Love ? He now shineth on me by the Sun , and on my Soul , by the Sun of Righteousness but it is as through a Lanthorn , or the crevises of my darksom Habitation : But then he will shine on me , and in me , openly and with the fullest streams and beams of Love. § 20. God is the same God in Heaven and Earth , but I shall not be the same Man ; Here I receive comparatively little , but live in darkness , doubtful and frequent sorrows ; because my Receptivity is less : The windows of my Soul are not open to his light : Sin hath raised clouds , and consequently storms against my comforts : The enterances to my Soul by the streights of Flesh and Sense are narrow ; and they are made narrower by sin than they were by Nature , Alas how oft would Love have spoken comfortably to me , and I was not at home , to be spoken with , but was abroad among a world of Vanities ; or was not at leisure ; or was asleep and not willing to be awaked ! How oft would LOVE have come in and dwelt with me , and I have unkindly shut my doors against him ! How oft would he have been with me in secret where he freely would embrace me , but I had some pleasing company or business which I was loth to leave ! How oft would he have feasted me , and had made all ready , but I was taken up and could not come ; ●ay , when his Table hath been spred before me , Christ , Grace and Glory have been offered to me , my Appetite hath been gone or dull , and all hath been almost neglected by me , and hath scarce seemed pleasant enough to be accepted , or to call off my mind from luscious Poyson ! How oft would he have shined upon me , and I have shut my windows or mine eyes : He was jealous indeed , and liked not a Partner : He would have been All to me , if I would have been All for him : But I divided my Heart , my Thoughts , my Love , my Desires , and my Kindnesses ; and alas , how much did go besides him ? yea , against him to his Enemies , even when I knew that all was lost , and worse than lost , which was not his ? What wonder then if so foolish and unkind a sinner , had little pleasure in his Love ; and if so great ingratitude and neglect of Soveraign goodness , were punished with such strangeness , and fears , and faintings , as I have long with groans lamented ? Recipitur ad modum recipientis . But in Heaven I shall have none of these obstructions : All old unkindness and ingratitude will be forgiven : The great reconciler in whom I am beloved , will then have perfected his work : I shall then be wholly separated from the vanity which here deceived me ! My open Soul will be prepared to receive the heavenly influx : With open Face I shall behold the open Face of glorifying Love ; I shall joyfully attend his Voice ; and delightfully relish the Celestial Provisions ! No disease will corrupt my Appetite : No sluggishness will make me guilty again of my old neglects : The Love of the Father , by the Grace of the Son , and the Communion of the Holy Spirit , will have got the victory over all my deadness folly , and disaffection , and my God-displeasing and self-undo●ng averseness and enmity will be gone for ever ! The perfect LOVE which God do●h first effect in me , will be my everlasting Receptivity of the fullest Love of God : Benevolent love will make me good , that is , a Holy lover of God ; and then pleased love will make me his delight , and benevolence will still maintain me in my capacity . Study this heavenly work of Love , O my Soul ; these are not dead or barren studies : These are not sad , unpleasant studies : It is only love that can relish love , and understand it : The will here hath its gust , so like to an understanding , as maketh some Philosophers say that voluntas percipit , is a proper Phrase : What can poor carnal Worldlings know of glorious Love , who study it without Love ? What sounding Brass and tinkling Cymbals , a lifeless Voice , are they that preach of God , and Christ and heavenly Glory without Love ? But gazing upon the face of Love in Christ , and tasting of its gifts , and looking up to its glorious reign , is the way to kindle the Sacred Fire in thee . Look upwards if thou wouldst see the Light that must lead thee upwards ! It is not for nothing that Christ hath taught us to begin our Prayers with [ Our Father which art in Heaven : ] It is Fatherly Love that must win our Hearts , and that must comfort them : And it is [ in Heaven ] where this is gloriously manifested : As I said before , as the Soul is in all the Body , but yet understandeth not in the Hand as it doth in the Head , nor rejoiceth not in the Foot as it doth in the Heart ; so God that is every where , doth not every where glorifie his Love , as he doth it in Heaven : Thither therefore the Mind and Eye are even by Nature taught to look up as to God , as we look a Man in the Face when we speak to him , rather than to his Feet , though his Soul be also there . My sinful Heart hath needed sorrow ! My careless , rash , presumptuous Soul hath needed fears ; and I have had some part of these : Mercy saw it good for me , as necessary to prevent my more dangerous deceits and lapses ! And O that in the hour of sensual temptations , I had feared more , and departed from evil . But it is HOLY LOVE that must be my life ! Or else I am dead notwithstanding fear . O come then and study the life of Love : It is more of a Holy Nature than of Art ; but yet study must do much to prepare thee to receive it . This is the great use of a heavenly Conversation ! It is the contemplation , belief and hope of the glorious state of Love hereafter , that must make us like it , and kindle it in us here : The burning Glass must be turned directly to the Sun , if you will have it set any thing on fire . There is a carnal or common love to God , which is kindled in men by carnal pleasures : But a Holy love like that in Heaven must be studiously fetcht from Heaven , and kindled by the fore sight of what is there , & what we shall be there for ever : Faith must ascend , and look within the vail ; thou must not live as a stranger to thy home , to thy God , and Saviour , and thy hopes : The fire that must warm thee is in Heaven , and thou must come near it , or open thy self to its influence , if thou wilt feel its powerful efficacy . It is night and winter with carnal minds , when it is day and summer with those that set their Faces Heavenward . § 21. II. But though all my Receivings will be from God , they will not be from him alone : We must live in perfect Union also with one another , and with all the heavenly Society ; and therefore as we must love them all , so shall we be beloved by them all : And this will be a subordinate part of our blessedness : God there will make use of second causes , even in communicating his Love and Glory . § 22. 1. The Lord Jesus Christ will not only be the Object of our delightful love , but will also love us with an effectual operative love for ever : His love will be as the Vital Heat and Motion of the Heart to all the Members ; the Root of our Life and Joy. The Love of our Redeemer will flow out into us all as the Vital Spirits , and his Face of Glory will be the Sun of the heavenly Jerusalem , and will shine upon us , and shew us God : And in his light we shall have light . Did his tears for a dead Lazarus make men say , Behold how he loved him ! O then what will the reviving Beams of heavenly life , make us say of that love , which filleth us with the pleasures of his presence , and turneth our Souls into JOY it self ! He comforteth us now by the teaching of his Word ; but surely the fruition of Salvation will be more gladding then the tidings of it ! When he that told us of Glory in his Gospel shall give it us , we shall not only believe but feel that he loveth us . § 23. Believe , O my Soul , thy Saviours Love that thou maist foretast it and be fit to feel it . We were uncapable in sinful Flesh of seeing him otherwise than as cloathed with Flesh ; and his consolations were administred by a word of Promise suitable to his appearance : But when he withdrew his bodily presence , the Comforter was sent with a fuller Consolation : But all that was but the earnest and the first fruits of what he will be to us for ever : Be not seldom , not unbelieving , nor slight in the thoughts of thy Saviours love ; for it is he that is the way to the Infinite love : Let thy believing be so much of thy daily work , that thou maist say , that he dwelleth in thy Heart by Faith , Eph. 3. 17. and that while thou livest here it is Christ that liveth in thee ; and that thy life in the Flesh is not a fleshly life , but by the Faith of the Son of God that hath loved thee and given himself for thee , Gal. 2. 20. And that though thou see him not , yet believing thou lovest him also with unspeakable Joy , as believing the unspeakable , perfect Joy which his Love-will communicate to thee for ever . Look upon the Sun and think thus with thy self , [ How wonderful is the Emanation of this Sun : Its motion , light , and heat communicated to so many Millions of C●eatures all over the Earth , and in the Seas : What if all these beams of light and heat , were proportionable beams of perfect Knowledge , Love , and Joy ? and that all Creatures that are under the Sun had from its influx as much Wisdom , Love , and Joy , as they have Light , Heat , and Motion : Would not then this Earth be as a World of Angels , and a Heaven ? O what a blessed World would it be ? And what a benefactor would the Sun be to the World ? Why , even such will Jesus Christ be to the Celestial World ! He is the Sun of Glory : His Influence will send forth LIFE , and LIGHT and JOYFUL LOVE upon all the blessed from the Face of the God , as the Sun sends forth from God , its Motion , Light , and Heat , upon this World. Now therefore begin and live upon him : live upon the influence of his Grace , his Teaching , Love-kindling , and Quickning Grace , that thou maist have his Name and Mark , and he may find in thee something of himself or of his own , when thou comest to his Righteous ryal . His Grace is not in my power , not at my command : It is not meet it should be so : But he hath not bid me seek and beg in vain : If he had never told me that he will give it me , it is equal to a promise if he do but bid me seek and ask : But I have more ! He teacheth me to pray : He maketh my Prayers : He writeth me out a Prayer Book on my Heart : He giveth me desires , and he loveth to be importuned by them ! His Spirit is first a Spirit of supplication , and after of Consolation , and in both a Spirit of Adoption : so far is he from being loth to be troubled with my importunity , that he seeketh to me to seek his grace , and is displeased with me that I will ask and have no more ! All this is true ! But how then cometh my Soul to be yet so low , so dark , so fond of this wretched Flesh and World , and so backward to go home , and dwell with Christ ? Alas a taste of Heaven on Earth is a Mercy too pretious to be cast away , upon such as have long grieved and quencht the Spirit , and are not by diligent and patient seeking prepared to receive it : He that proclaimeth a general Peace , will give Peace only to the Sons of Peace : If after such unkind neglects , such wilful sins as I have been guilty of , I should expect to be suddenly in my Saviours Arm● ▪ and to be feasted presently with the first Fruits of Heaven , I should look that the Most Holy should too little manifest his hatred of my sin . My Conscience remembreth the follies of my Youth , and many a later odious sin ; and telleth me that if Heaven were quite hid from my sight , and I should never have a glimpse of the Face of glorious eternal Love , it were but just : I look upward from Day to Day ; I groan to see his pleased Face , and better to know my God and my home ! I cry to him daily [ My God , this little is better than all the pleasures of sin : My Hopes are better than all the Possessions of this World : Thy gracious looks have oft revived me , and thy mercies have been unmeasurable to my Soul and Body : But O how far short am I of what even Fourty Years ago I hoped sooner to have attained ? Where is the Peace that passeth Understanding that should keep my Heart and Mind in Christ ! O where is the seeing , the longing , the rejoicing and triumphing Faith ? Where is that pleasant familiarity above , that should make a Thought of Christ and Heaven to be sweeter to me than the Thoughts of Friends , or Health , or all the Prosperity and Pleasure of this World ? Do those that dwell in God , and God in them , and have their Hearts and Conversations in Heaven , attain to no more clear and satisfying perceptions of that blessed state , than I have yet attained ! Is there no more acquaintance above to be here expected ? No livelier sense of future joyes ! No sweeter foretast ? Nor fuller silencing of doubts and fears ? I am not so loth to go to a Friend , nor to the Bed where I oft spend the Night in restless pains and rolling , as I have too often been to come to thee ! Alas , how many of thy Servants are less afraid to go to a Prison than to their God! and had rather be banished to a Land of Strangers , than sent to Heaven ! Lord , must I that am called Thy Child , and an Heir of Heaven , and a Co-heir with Christ , have no more acquaintance with my glorified Lord , and no more love to Thee that art my portion , before I go hence , and come before thee ! Shall I have no more of the heavenly Life , and Light , and Love ? Alas , I have scarce enough in my Meditations , to denominate them truly heavenly Meditations : I have scarce enough in a Prayer to make it indeed a heavenly Prayer : or in a Sermon to make it a heavenly Sermon : And shall I have no more when I come to die ! Must I go hence so like a stranger to my home ! Wilt thou take Strang●●● into Heaven , & know them as thine that do no better know thee here ? O my God , vouchsafe a Sinner yet more of his Spirit , that came down on Earth to call up earthly minds to God : and to open Heaven to all Believers ! O what do I beg for so frequently , so earnestly , for the sake of my Redeemer , as the Spirit of Life and Consolation , which may shew me the pleased Face of God , and unite all my affections to my glorified Head , and draw up this dark and drowsie Soul to love and long to be with thee . ] But alas , though these are my daily groans , how little yet do I ascend ! I dare not blame the God of Love ! He is full and willing ! I dare not blame my blessed Saviour ! He hath shewed that he is not backward to do good ! I dare not accuse the holy Spirit ! It is his work to sanctifie and comfort Souls ! If I knew no reason of this my low and dark Estate , I must needs conclude that it is somewhat in my self ! But , alas , my Conscience wants not matter , to satisfie me of the cause ! Sinful resistance of the Spirit , and unthankful neglects of Grace and Glory , are undoubtedly the cause . But are they not a cause that Mercy can forgive ? That grace can overcome : and may I not yet hope for such a Victory before I die . Lord , I will lie at thy doors and groan ! I will pour out my moans before thee ! I will beg , and whatever thou wilt do with me ! Thou describest the kindness of the Dogs to a Lazarus that lay at a rich Man's Doors in Sores ? Thou commendest the neighbourly pitty of a Samaritan , that took care of a wounded Man ! Thou condemnest those that will not shew mercy to the poor and needy ! Thou biddest us , Be merciful as our heavenly Father is merciful : If we see our Brother have need and shut up the Bowels of our compassion from him , it is because thy love dwelleth not in us : And shall I wait then at thy Doors in vain and go empty away from such a God ; when I beg but for that which thou hast commanded me to ask , and without which I cannot serve thee or come to thee , live or die in a habit beseeming a Member of Christ , a Child of God , and an H●ir of Heaven ? O give me the wedding Garment without which I shall but dishonour thy bounteous Feast : Let me wear a Livery which becometh thy Family , even a Child of God! How oft hast thou commanded 〈◊〉 to Rejoice ? Yea , to rejoice with exceeding and unspeakable joy : And how fain would I in this obey thee ? O that I had more faithfully obeyed thee in other preparatory duties , in ruling my Senses , my Phantasie , my Tongue , and in diligent using all thy Talents ? Then I might more easily have obeyed thee in this ! Thou knowest , Lord , that Love and Joy are duties that must have more than a Command : O bid me do them with an effecting word . How can I Rejoice in Death and Darkness : When the Bridegroom is absent I must fast and mourn ▪ While I look towards Heaven but through the crevises of this dungeon Flesh , my Love and Joy will be but answerable to my Light : How long is it since I hoped that I had been translated from the Kingdom of Darkness , and delivered from the power of the Prince of Darkness , and brought into that Light which is the entrance of the Inheritance of Saints : And yet alas , Darkness , Darkness is still my misery ! There is Light round about me , in thy word and works , but darkness is within me . And if my Eye be dark , the Sun will be no Sun to me . Alas my Lord , it is no● all the Learning in the World , no not of Theology that consisteth in the knowledge of Words and Methods , which I can take for the satisfactory heavenly Light ! To know what thou hast written in the Sacred Book , is nor enough to make me know my glorified Saviour , my Father , and my home . It must be a Light from Heaven , that must shew me Heaven ; and a Light accompanied with Vital heat , that must turn to Love and Joy within me : O Let me not have only dreaming knowledge , of Words and Signs , but quickning Light , to shew the Things which these words do signifie , to my M●nd , and Heart ! Surely the Faith By which we must live , must be a l●ving Faith ! And must reach further than to Words , how true soever . Can Faith live in the Dark ? What is it but an effect of thine Illumination ! What is my Unbelief but the Darkness of my Soul ! Lord Iesus scatter all these mists : Make thy way O thou Son of Righteousness into this benighred mind ! O send thine Advocate to silence every temptation that is against thy truth and thee , and thine Agent to prosecute thy cause against thine Enemies and mine , and to be the resident Witness of thy Verity , and my Sonship , and Salvation . Hearing of thee is not satisfactory to me ! It must be the Presence and Operation of thy Light and Love , shed abroad by thy Spirit on my Heart , that must quiet and content my Soul ! I confess with shame that I have sinned against Heaven and before thee , and am unworthy to have any glimpse or taste of Heaven ! But so did many that are now entertained and feasted by thy Love in Glory ! My Lord , I know that Heaven is not far from me ! It is not ( I believe ) one Days or Hours journey to a separated Soul ! How quick is the communion of my Eyes with the Sun , that seems far off ! And couldst thou not shew it me in a moment ? Is not Faith a seeing Grace ? It can see the invisible God , and the unseen World , the new Jerusalem , the innumerable Angels , and the Spirits of the perfected Just , if it be animated by thine influx ! Without which it can do nothing , and is nothing ! Thou that oft healedst the Blind here in the Flesh , didst tell us that it is much more thy work to illuminate Souls ! It is but forgiving all my sins , and removing this film that sin hath gathered , and my illuminated Soul will see thy Glory : I know that the vail of Flesh must be also rent before I shall see thee with open Face , and know my fellow Citizens above as I am known ! It is not Heaven on Earth that I am begging for , But that I may see it from Mount Nebo , and have the bunch of Grapes ; the Pledge , and the first Fruits ; that Faith and Hope which may kindle Love and Desire , and make me run my Race in Patience , and live and die in the Joy which beseemeth an Heir of Heaven ! But if my part on Earth must be no greater than yet it is , let it make me the wearier of this Dungeon , and groan more fervently to be with thee , and long for the day when all my longing shall be satisfied , and my Soul be filled with thy light and love . § 24. And doubtless as I shall love the Angels and Saints in Heaven , so I shall some way in subordination to Christ be a Receiver from them : Our love will be mutual : And which way soever I owe duty , I shall expect some answerable return of benefit . The Sun shineth upon the Stars as well as on the Earth , and the Stars on one another . If Angels are greatly useful to me here , it 's like they will be much more there , where I shall be a more capable receiver . It will be no diminution to Christ's honour that he there maketh use of my fellow Creatures to my joy , no more than it is here : The whole Creation will be still one compaginated frame ; and the heavenly Society will for ever retain their Relation to each other , and their aptitude and disposition to the duties and benefits of those Relations . And as we shall be far sitter for them than here we are , so shall we have far more comfort in them : How gloriously will God shine in the glory of the Blessed ? How delightful will it be to see their Perfection in Wisdom , Holiness , Love and Concord ? What Voices they use , or what Communication instead of Voices we shall shortly know : But surely there is a blessed harmony of Minds , and Wills , and Practice . All are not equal , but all accord to love and praise their glorious God , and readily to obey him , and perfectly to love each other : There is no jarring or discordant Spirit that is out of tune : no separation or opposition to each other ! As God's love in Christ is our full and final happiness ; so Nature which hath made us sociable teacheth us to desire to be loved of each other : but especially by wise and worthy Persons : Saints and Angels in Heaven will love incomparably better than our dearest Friends on Earth can do ; and better than they did themselves when we were on Earth : For they will love that best which is best ; and where there is most of God appearing : Else it were not intellectual love ! And therefore they will love us as much better when we come to Heaven , as we shall be better . If we go from loving friends on Earth , we shall go to them that love us far more : The love of these here doth but pitty us in our pains , and go weeping with our Carkasses to the Grave : But the love of those above will joyfully convoy or welcome out Souls , to their triumphing Society : All the holy Friends that we thought we had lost , that went before us , we shall find rejoicing there with Christ . And O what a glorious state will be that common uniting and united love ! If two or three Candles joined together make a greater flame and light , what would Ten thousand Stars united do ▪ When all the LOVE of Angels and Saints in full Perfection , shall be so united as to make ONE LOVE , to God that is One , and to one another who are there all one in Christ , O what a glorious LOVE will that be ? That LOVE and JOY will be the same thing : And that One universal LOVE will be One universal JOY . Little know we how great a Mercy it is to be here commanded to love our Neighbours as our selves ; and much more to be effectually taught of God so to love one another . And did we all here live in such unfeigned Love , we should be like to Heaven , as bearing the Image of the God of Love : But alas , our Societies here are small ; our Goodness which is our Amiableness wofully imperfect , and mixt with loathsom sin and discord : But there a whole Heaven ful● of blessed Spirits will flame for ever in perfect Love to God , to Christ , and one another . Go then , go willingly , O my Soul ! Love joineth with LIGHT to draw up thy desires ! Nature inclineth all things unto Union ! Even the lifeless Elements have an Aggregative motion , by which the parts when violently separated , do hastily return to their Natural adhesion . Art thou a Lover of Wisdom , and wouldst thou not be united to the Wise ? Art thou a Lover of Holiness , and of Love itself , and wouldst thou not be united to the Holy who are made of Love ? Art thou a hater of enmity , discord and divisions , and a Lover of Unity here on Earth , and wouldst thou not be where all the just are One ? It is not an unnatural Union to thy loss : Nothing shall be taken from thee by it : Thou shalt receive by it more than thou canst contribute : It shall not be forced against thy will : It is but a Union of Minds and Wills ; a perfect Union of Loves . Let not natural or sinful selfishness cause thee to think suspiciously or hardly of it : For it is thy happiness and end : What got the Angels that fell to selfishness from Unity ? And what got Adam that followed them herein ! The further any man goeth from UNITY by SELFISHNESS , the deeper he falleth into sin and misery from God! And what doth Grace but call us back , from sin and selfishness to Gods Unity again ! Do●e not then on this dark divided World ! Is not thy Body , while the parts by a uniting Soul are kept together and make One , in a better state than when it is crumbled into lifeless dust ? And doth not death creep on thee by a gradual dissolution ? Away then from this sandy incoherent state ! The further from the Center the further from Unity : A Unity indeed there is of all things ; but it is One heavenly LIFE , and LIGHT , and LOVE which is the true felicitating Union . We dispute here whether the Aggregative Motion of separated parts ( as in descensu gravium ) be from a Motive Principle in the part , or by the Attraction of the whole , or by any external impulse . It is like that there is somewhat of all these : But sure the greatest cause is like to do most to the effect : The body of the Earth hath more power to attract a Cload or Stone , than the intrinsick Principle to move it downwards : But intrinsick Gravity is also necessary . The superior attractive Love and Loveliness must do more to draw up this mind to God , than my intrinsick Holiness to move it upward : But without this Holiness the Soul would not be capable of feeling that attractive influx . Every Grace cometh from God to fit and lead up my Soul to God : Faith therefore believeth the heavenly state , and Love doth with some Delight desire it , and Hope gapeth after it , that I may at last attain it . They that have plea●ed against Propriety , and would have all things common in this World , have forgotten that there is a Propriety in our present Egoity , and Natural Constitution , which rendereth some accidental Propriety necessary to us : Every Man hath his own bodily parts , and inherent accidents , and every Man must have his own Food , his own Place , Cloathing and Acquisitions ; his own Children , and therefore his own Wife , &c. But that the greatest Perfection is most for Community as far as Nature is capable of it , God would shew us in making the first Receivers of the extraordinary pourings out of his Spirit , to sell all and voluntarily make all common , none saying , This or that is my own ! which was not done by any constraining Law , but by the Law or Power of uniting Love : They were first all as of one Heart and Soul , Act. 4. 32. Take not then thy inordinate desire of Propriety for thy Health , but for thy Sickness : Cherish it not , and be not afraid to lose it , and measure not the heavenly felicity by it : Spirits are penetrable : They claim not so much as a Propriety of place , as Bodies do : It is thy weakness and state of Imperfection now , which maketh it so desirable to thee that thy House should be Thine and nones but thine ; thy Land be Thine , and nones but Thine ; thy Cloaths , thy Books , yea , thy knowledge and grace , be Thine and Nones but Thine . How much more excellent a state were it , ( if we were here capable of it ) if we could say that all these are as the common Light of the Sun , which is mine and every ones as well as mine ! Why are we so desirous to speak all Languages , but that we might understand all men and 〈◊〉 understood of all , and so might make our sentiments as common as is possible ? Whence is it that men are so addicted to talkativeness , but that Nature would make all our Thoughts and passions as common a● it can ? And why else are Learned men so desirous to propagate their Learning , and Godly men so desirous to make all others wise and godly : It seemeth one of the greatest calamities of this life ; that when a Man hath with the longest , and hardest study attained to much knowledge , he cannot bequeath it , or any part of it , to his Heir , or any Person when he dieth , but every Man must acquire it for himself : And when God hath sanctified the Parents , they cannot communicate their Holiness to their Children ( though God promise to bless them on their account . ) Much less can any Man make his Grace or Knowledge common : Nature and Grace incline us to desire it : but we cannot do it . For this end we Talk , and Preach , and Write ; for this end we study to be as plain and convincing and moving as we can , that we may make our Knowledge and Affections as common to our Hearers and Readers as we can : And O what a blessed work should we take Preaching and Writing for , if we could make them all know but what we know , and love what we are persuading them to love ? There would then be no need of Schools and Universities : A few Hours would do more than they do in an Age. But alas , how rare is it for a Father of excellent Learning and Piety , to have one Son like himself , after all his industry ! Is not the heavenly communion then desirable , where every Man shall have his Own , and yet his Own be common to all others ? My knowledge shall be mine own , and other mens as well as mine : My goodness shall be my own and theirs : My glory and felicity shall be mine and theirs : And theirs also shall be mine as well as theirs : The Knowledge , the Goodness , the Glory of all the heavenly Society , shall be Mine according to my Capacity : Grace is the Seed of such a state , which maketh us all one in Christ , ( neither Barbarian , nor Scythian , Circumcision , nor Uncircumcision , Bond , nor Free ; ) by giving us to love our Neighbours as our selves and to love both our Neighbours and our selves for Christ , and Christ in all : Well might Paul say , All things yours , But it is here but as in the Seed ; the perfect union and communion is hereafter . Earth and Heaven must be distinguished : We must not extend our hopes or pretensions here beyond the Capacity of our Natures : As perfect Holiness and Knowledge , so perfect Unity and Concord is proper to Heaven , and is not here to be expected : The Papal pretensions of an impossible Union in one Governour of all the Earth , is the means to hinder that Union which is possible . But the state of Perfection is the state of perfect union & communion . Hasten then upwards , O my Soul , with the ferventest desires , and breath after that state with the strongest Hopes ; where thou shalt not be rich , and see thy Neighbours poor about thee , nor be poor while they are rich ; nor be well while they are sick , or sick while they are well : But their Riches , their Health , their Joy will be all thine , and thine will be all theirs , as the common Light ; and none will have the less for the participation of the rest : Yea , Communion will be part of every ones felicity : It constitueth the very being of the City of God. This Celestial Communion of Saints in one holy Church , above what is here to be attained , is now an Article of our Belief : But believing will soon end in seeing and enjoying . V. The Constitutive Reasons from the heavenly Life or Practice . § 1. Seeing and Loving will be the heavenly Life : But yet it seemeth that besides these , there will be EXECUTIVE Powers , and therefore some answerable PRACTICE . There are GOOD WORKS in Heaven , and far more and better than on Earth . For , 1. There will be more Vital Activity , and therefore more exercise of it : For the Power is for Action . 2. There will be more Love to God and one another : And Love is active . 3. There will be more likeness to God and our Redeemer , who is communicative , and doth good as he is good . 4. Our Union with Christ who will be everlastingly beneficent , as well as benevolent , will make us in our places also beneficent . 5. Our Communion in the City of God , will prove that we shall all bear our part as the Members of the Body , in contributing to the welfare of the whole , and in the common returns to God. § 2. But , What are the heavenly Works , we must perfectly know when we come thither : In general we know , 1. That they will be the works of love to God and to his Creatures ; that is , such as Love inclineth us to exercise . 2. And they will be works of Obedience to God ; that is , such as we shall do to please his will , and because he willeth them to be our duty . 3. They will be useful works to others . 4. They will be pleasant to our selves and part of our felicity . 5. And they will carry all to God our End. § 3. And somwhat of them is particularly described in the holy Scriptures : As , 1. We shall in Concord with the whole Society or Chore ▪ give Thanks and Praise to God and our Redeemer , Rev. 19. 5. 1 Pet. 4. 11. Rev. 7. 4. & 4. 7 , 11. & 5. 13. & 7. 12. & 19. 1. Phil. 4 , 20. Whether there be any Voice , or only such Spiritual activity and exultation as to Man in Flesh is not to be clearly understood , is not fit for us here to presume to determine : It will be somwhat more high and excellent than our vocal Praise , and Singing is ; and of which this beareth some analogical resemblance or signification . As all Passions earnestly desire vent and exercise , so specially do our holy affections , of Love , Joy and Admiration of God Almighty ! And there is in us a desire of communion with many in such affections and expressions : Methinks when we are singing or speaking God's praise in the great Assemblies , with joyful and fervent Souls , I have the liveliest foretast of Heaven on Earth : And I could almost wish that our Voices were loud enough to reach through all the World , and unto Heaven itself : Nor could I ever be offended ( as many are ) at the Organs and other convenient Musick , soberly and seasonably used , which excite and help to tune my Soul , in so holy a work , in which no true assistance is to be despised . No work more comforteth me in my greatest sufferings , none seemeth more congruous and pleasant to me while I wait for Death , than Psalms and words of Praise to God ; nor is there any exercise in which I had rather end my life : And should I not then willingly go to the heavenly Chore , where God is praised with perfect Love , and Joy , and harmony ? Had I more of a Praising frame of Soul , it would make me long more for that Life of Praise . For I never find my self more willing to be there , than when I most joyfully speak or sing God's praise . Though the Dead praise not God in the grave , and dust doth not give him thanks ; yet living Souls in Heaven do it joyfully , while their fleshly cloathing turns to dust ! Lord ●une my Soul to thy Praises now , that sweet experience may make me long to be where I shall do it better ! I see where any excellent Musick is , Nature maketh men flock to it ; and they that are but Hearers , yet join by a concurrent phantasie and delight : Surely if I had once heard the heavenly Chore , I should Eccho to their holy Songs , though I could not imita● them ; and I should think it the truest Blessedness to be there and bear my part . My God , the voice of thy comforting Spirit , speaking thy Love effectually to my Soul , would make such holy Musick in me , that would incline me to the Celestial consort ; and without it all these thoughts and words will be in vain . It is the inward M●lody of thy Spirit and my Conscience that must tune me to desire the h●avenly Melody . O speak thy love first to my Heart , and then I shall joyfully speak it to my Brethren , and shall ambitiously seek that communion of them , that praise thee better , than sinful groaning Mortals can : And though my sins here make a loathed jar and discord in my Songs , I hope my groans for these sins and their effects , will make no discord : Sighs and Tears have had the honour to be accepted by thee , who despisest not a contrite Soul : But if thy Spirit will sing and speak within me , and help me against the discordant murmurs of my unbelieving Heart , and pained Flesh , I shall offer thee that which is more suitable to thy Love and Grace . I confess Lord that daily Tears and Sighs are not unsuitable to the Eyes and Voice of so great a Sinner , who is under thy correcting Ro● ! What better could I expect when I grieved thy Spirit , than that it should prove my grief ! Yea , this is far better than the genuine effects of sin . But this is not it that is mee●est to be offered to the God of Love : He that offereth Praise doth glorifie thee ! And is not this the Spiritual Sacrifice acceptable through Christ , for which we were made Priests to God , 1 Pet. 2. 5. I refuse not Lord to lie in Tears and Groans when thou requirest it ; and do not thou refuse those Tears and Groans ; but O give me better , that I may have better of thine own to offer thee : And by this prepare me for the far better , which I shall find with Christ : And that which is Best to us thy Creatures , will be accepted as Best by Thee , who art glorified and pleased in the Perfection of thy works . § 4. II It is at least very probable that God maketh glorified Spirits his Agents and Ministers of much of his beneficence to the Creatures that are below them . For , 1. We see that where he endueth any Creature with the noblest endowments , he maketh most use of that Creature to the benefit of others ▪ We shall in Heaven be most furnished to do good ; and that furniture will not be unused . 2. And Christ tells us that we shall be like or equal to the Angels ; which though it mean not [ simply and in all things ] yet it meaneth more than to be above carnal Generation ; for it speaketh of a similitude of Nature and State as the Reason of the othe● . And that the Angels are God's Ministers for the good of his chosen in this World , and Administrators of much of the Affairs on Faith , 〈◊〉 past all doubt . 3. The Apostle telleth us 〈◊〉 the Saint● shall Judg the World and Angels : And Judging in Scripture is oft put for Ruling ! It is therefore probable at least , that the Devils , and the Damned , shall be put under the Saints , and that with the Angels they shall be employed in some Ministerial Oversight of the Inhabitants and Affairs of the promised New-Earth . 4. And when even the more noble Superiour Bodies , even the Stars , are of so great use and influx to inferiour Bodies , it is like that accordingly Superiour Spirits will be of use to the Inhabitants of the World below them . § 5. But I think it not meet to venture here upon uncertain conjectures beyond the revelation of God's Word , and therefore shall add no more , but conclude that God knoweth what use to make of us hereafter as well as here , and that if there were no more for us to do in Heaven , but with perfect Knowledg , Love and Joy , to hold communion with God and all the heavenly Society , it were enough to attract a sensible and considerate Soul to fervent desires to be at home with God. § 6. And here I must not overpass my rejection of the injurious opinion of too many Philosophers and Divines , who exclude all Sense and Affection from Heaven , and acknowledge nothing there but Intellect and Will : And this is because they find Sense and Affection in the Bruits , and they think that the souls of Bruits are but some quality or perishing temperament of Matter ; and therefore that Sense and Affection is in us no better . § 7. But , 1. What felicity can we conceive of without any affection of delight or joy : Certainly bare Volition now without these doth seem to be no felicity to us : Nor knowledg neither , if there were no delight in knowing . § 8. 2. Yea , I leave it to mens experience to judge , whether there be now any such thing in us as proper willing which is not also some internal sense of and affection to the good which we will ? If it be Complacency or the Pleasedness of the Will , this signifies some Pleasure , and Love in the first act is nothing else but such an Appetite : If it be Desire , it hath in it a Pleasedness in the thing desired as in esse cognito , as it is thought on by us ; and what Love is without all sense and affection ? § 9. 3. Why doth the Scripture ascribe Love and Joy to God and Angels if there were not some reason for it ? Doubtless there is great difference between the heavenly Love and Joy , and ours here in the Body : And so there is also between their knowledge and ours , and their Will and ours : But it is not that theirs is less or lower than ours , but somwhat more excellent , which ours giveth us some analogical ( or imperfect formal ) notice of . § 10. 4. And what though Bruits have Sense and Affection , doth it follow therefore that we have none now ? Or that we shall have none hereafter ? Bruits have Life : And must we therefore have no Life hereafter , because it is a thing that 's common ●oBruits ? Rather as now , we have all that the Bruits have and more , so shall we then have Life , and Sense , and Affection of a nobler sort than Bruits , and more . Is not God the Living God ? Shall we say that he liveth not because Bruits live ? Or rather that they live a sensitive life , and Man a Sensitive and Intellectual , because God is Essential , Transcendent Infinite Life , that makes them live . § 11. 5. But if they say that there is no Sensation or Affection but by bodily Organs , I answered before to that ; the Body feeleth nothing at all , but the Soul in the Body : The Soul uniteth itself most nearly to the Igneous-aereal parts called the Spirits ; and in them it feeleth , seeth , tasteth , smelleth , &c. And that Soul that feeleth , and seeth , doth also inwardly love , desire , and rejoice : And that Soul which doth this in the Body , hath the same power and faculty out of the Body : And if they judge by the cessation of sensation when the Organs are undisposed or dead , so they might as well conclude against our future Intellection and Will , whose operation in an Apoplexy , we no more perceive than that of Sense . But I have before shewed that the Soul will not want exercise for its Essential faculties , for want of Objects or bodily Organs ; and that men conclude basely of the souls of Bruits , as if they were not an enduring substance , without any proof or probability : And tell us idle dreams , that they are but vanishing temperaments , &c. which are founded on another Dream , that FIRE ( or the Motive-Illuminative-Calefactive Cause ) is no substance neither ; and so our unnatural Somatists know none of the most excellent substances , which actuate all the rest , but only the more base and gross which are actuated by them : and they think they have well acquit themselves , by telling us of subt●le act●d Matter and Motion , without understanding what any Living Active-Motive Faculty , or Virtue is . And because no Man knoweth what God doth with the souls of Bruits , ( whether they are only one common sensitive soul of a more common Body , or whether Individuate still and Transmigrant from Body to Body , or what else : ) Therefore they make Ignorance a plea for Errour , and feign them to be no substances , or to be Annihilate . § 12. I doubt not but Sensation ( as is aforesaid ) is an excellent Operation of the Essential faculties of real substances called Spirits ; and that the highest and noblest Creatures have it in the highest excellency : and though God that fitteth every thing to its use , hath given , e. g. a Dog a more perfect Sense of Smelling than a Man , yet Man's internal Sense is far more excellent than the Bruits , and thereby is an advantage to our Intellection , Volition and Joy here in the Flesh : And that in Heaven we shall have not less , but more , even more excellent Sense and Affections of Love and Joy , as well as more excellent Intellection and Volition : but such as we cannot now clearly conceive of . § 13. Therefore there is great reason for all those Analogical collections which I have mentioned in my Book called , The Saints Rest ; from the present operarations and pleasures of the Soul in Flesh , to help our Conceptions of its future pleasures : And though we cannot conclude that they will not unconceivably differ in their manner from what we now feel , I doubt not but feel and rejoice we shall , as certainly as Live ( and the Soul is Essential Life ) and that our Life , and Feeling , and Joy , will be unconceivably better . The Concluding Application . § 1. I am convinced that it is far better to depart and be with Christ , than to be here : But there is much more than such conviction necessary to bring up my Soul to such desires . Still there resisteth , 1. The natutural averseness to Death which God hath put into every Animal , and which is become inordinate and too strong by sin . II. The remnants of Unbelief , taking advantage of our darkness here in the Flesh , and our too much familiarity with this visible World. III. The want of more lively fortasts in a heavenly mind and love , through weakness of Grace , and the fear of Guilt . These stand up against all that is said ; and words will not overcome them : what then must be done ? Is there no remedy ? § 2. There is a Special sort of the Teaching of God by which we must learn so to number our Days as to apply our Hearts to Wisdom : Without which we shall never effectually , practically and savingly learn either this or any the most common and obvious easie Lesson . When we have read , and heard , and spoken , and written the soundest Truth , and certainest Arguments , we know yet as if we knew not and believe as if we believed not , with a slight and dreaming kind of apprehension , till God by a special Illumination bring the same things clearly to our Minds , and awaken the Soul by a special suscitation , to feel what we know , and suit the Soul to the Truth revealed , by an influx of his Love , which giveth us a pleasing sense of the Amiableness and Congruity of the things proposed . Since we separated our selves from God , there is a hedge of separation between our Senses and our Understandings , and between our Understandings and our Wills and Affections , so that the communion between them is violated , and we are divided in our selves , by this Schism in our Faculties . All men still see the demonstrations of Divine Perfections , in the World and every part thereof ; and yet how little is God known . All men may easily know that there is a God , who is Almighty , Omniscient , Goodness itself , Eternal , Omnipresent , the Maker , Preserver , and Governour of all , who should have our whole Trust , and Love , and Obedience ; and yet how little of this knowledge is to be perceived in mens Hearts to themselves , or in their Lives to others ? All men know that the World is Vanity , that Man must die , that Riches then profit not , that time is precious , and that we have only this little time to prepare for that which we must receive hereafter : And yet how little do men seem to know indeed , of all such things as no Man doubts of ? And when God doth come in with his powerful awakening Light and Love , then all these things have another appearance of affecting reality , than they had before ; as if but now we began to know them : Words , Doctrines , Persons , Things do seem as newly known to us . All my best Reasons for our Immortality and future Life , are but as the New-formed Body of Adam , before God breathed into him the Breath of Life : It is he that must make them Living Reasons . To the Father of Lights therefore I must still look up , and for his Light and Love I must still wait ; as for his blessing on the Food which I have eaten , which must concoct it into my living substance : Arguments will be but undigested Food , till God's effectual influx do digest them . I must learn both as a Student and a Beggar : when I have thought and thought a Thousand times , I must beg thy Blessing , Lord , upon my Thoughts , or they will all be but dulness or self-distraction . If there be no Motion , Light , and Life , here without the Influx of the Sun , what can Souls do , or receive or feel without thy influx . This World will be to us without thy Grace , as a Grave or Dungeon , where we shall lie in Death and Darkness . The eye of my Understanding , and all its Thoughts will be useless or vexatious to me , without thine illuminating Beams ? O shine the Soul of thy Servant into a clearer knowledge of thy Self and Kingdom , and Love him into more Divine and heavenly love ; and then he will willingly come to thee ! § 3. 1. And why should I strive by the fears of Death , against the common course of Nature , and against my only hopes of Happiness ? Is it not appointed for all men once to die ? Would I have God to alter this determinate Course , and make sinful Man immortal upon Earth ? When we are sinless we shall be immortal . The love of life was given to teach me to preserve it carefully and use it well , and not to torment me with the continual troubling foresight of Death : Shall I make my self more miserable than the Vegetatives and Bruits ? Neither they nor I do grieve that my Flowers must fade and die , and that my sweet and pleasant Fruits must fall , and the Trees be uncloathed of their beauteous leaves , until the Spring . Birds , and Beasts , and Fishes , and Worms , have all a self-preserving fear of Death , which urgeth them to fly from danger : But few if any of them have a tormenting fear arising from the fore-thoughts that they must die . To the Body death is less troublesom than sleep : For in sleep I may have disquieting pains or dreams : And yet I fear not going to my bed . But of this before . If it be the misery after Death that 's feared , O what have I now to do , but to receive the free reconciling Grace which is offered me from Heaven , to save me from such misery , and to devote my self totally to him , who hath promised , that those that come to him he will in no wise cast out . § 4 But this cometh by my selfishness : Had I studied my duty , and then remembred that I am not mine own , and that it is God's part and not mine to determine of the duration of my life , I had been quiet from these fruitless fears : But when I fell to my self from God , I am faln to care for my self , as if it were my work to measure out my Days , and now I trust not God as I should do with his own . And had my resignation and devotedness to him been more absolute , my trust in him would have been more easy ! But Lord , thou knowest that I would fain be thine , and wholly thine ; and it is to thee that I desire to live : Therefore let me quietly Die to Thee , and wholly Trust Thee with my Soul. § 5. II. And why should my want of formal Conceptions of the future state of separated Souls , and my strangeness to the manner of their subsistence and operations , induce me to doubt of those generals , which are evident , and beyond all rational doubting ? That Souls are substances , and not annihilated , and essentially the same when they forsake the Body , as before , I doubt not . Otherwise neither the Christians Resurrection , nor the Pythagoreans transmigration were a possible thing . For if the Soul cease to be , it cannot pass into another Body , nor can it re-enter into this ? If God raise this Body then it must be by another Soul ! For the same Soul to be Annihilated , and yet to begin again to be , is a contradiction : For the second beginning would be by Creation , which maketh a new Soul , and not the same that was before . It is the Invisible things that are excellent , active , operative and permanent : The Visible ( excepting Light which maketh all things else visible ) are of themselves but lifeless dross : It is the unseen part of Plants and Flowers which causeth all their growth and beauty , their fruit and sweetness : Passive Matter is but moved up and down by the invisible active Powers , as Chess-men are moved from place to place by the Gamesters hands : What a loathsom Corps were the World without the invisible Spirits and Natures that animate , actuate or move it ▪ To doubt of the being or continuation of the most excellent Spiritual parts of the Creation , when we live in a World that is actuated by them , and where every thing demonstrates them as their effects , is more foolish than to doubt of the being of these gross materials which we see . § 6. How oft have I been convinced that there are good Spirits with whom our Souls have as certain communion ( though not so sensible ) as our Life hath with the Sun , and as we have with one another ? And that there are evil and envious Spirits that fight against our Holiness and Peace , as certain Narratives of Apparitions and Witches , and too sad experience of Temptations do evince . And the marvellous diversity of Creatures on Earth , for kind and number , yea , the diversity of Stars in Heaven , as well as the diversities of Angels , and Devils , do partly tell me , that though All be of One , and through One , and to One , yet absolute Unity is the divine Prerogative , and we must not presume to expect such Perfection , as to lose our specifique or numerical diversity by any Union which shall befall our Souls . Nor can I reasonably doubt that so noble and active a Nature as Souls , dwelling above in the lucid Regions , in communion with their like , and with their betters , shall be without the activity , the pleasure , and felicity , which is suitable to their Nature , their Region , and their Company . And my Saviour hath entered into the Holiest , and hath assured me that there are many Mansions in his Fathers House , and that when we are absent from the Body we shall be present with the Lord. § 7. Organical sight is given me for my use here in the Body : And a Serpent or a Hawk hath as much or more of this than I have : Mental knowledge reacheth further than sight , and is the act of a nobler Faculty , and for a higher use : Though it be the Soul itself embodied in the igneous Spirits that seeth , yet it is by a higher and more useful Faculty , that it understandeth : And Faith is an understanding act : It knoweth things unseen because they are revealed . Who can think that all believing holy Souls , that have passed hence from the beginning of the World , have been deceived in their Faith and Hope ? And that all the w●cked worldly Infidels , whose hope was only in this life , have been the wisest men and have been in the right : If Virtue , and Piety , are faults or fo●lies , and bruitish Sensual●ty be best , then why are not Laws made to command Sensual●ty , and forb●d Piety and Virtue ? To say this , is to deny humanity , and the Wisdom of our Creator , and to feign the World to be governed by a Lie , and to take the Perfection of our Nature for its disease , and our greatest disease for our Perfection . But if Piety , and Virtue , be better than Impiety and Vice , the Principles and necessary Motives of them are certainly true , and the exercise of them is not in vain . What abominable folly and wickedness were it to say the wicked only attain their ends , and that they all lose their labour , and live , and die in miserable deceit , who seek to please God in hope of a better life to come , believing that God is the Rewarder of them that diligently seek him ? Wou●d not this justifie the foolish Manichees that thought a bad God made this World ; yea , and would infer that he not only made us for a mischief , but Ruleth u● to our deceit and hurt , and giveth us both Natural and Supernatural Laws , in ill will to us , to m●slead us to our misery , and to fill our lives with needless troubles : Shall I not abhor every suggestion that containeth such inhumane absurdities as these ? Wonderful ! that Satan can keep up so much Unbelief in the World , while he must make men such fools , that he may make them unbelievers and ungodly . § 8. III. That my Soul is no more heavenly , and my foretast of future Blessedness is so small , is partly the fruit of those many wilful sins , by which I have quenched the Spirit that should be my Comforter : And it is partly from our common state of darkness and strangeness , while the Soul is in Flesh , and operateth as the Bodies form , according to its Interest and Capacity : Affections are more easily stirred up to things seen , than to things that are both unseen , and known only very defectively , by general , and not by clear distinct apprehensions . And yet this , O this is the misery and burden of my Soul ! Though I can say that I love God's Truth and Graces , his Work , and his Servants , and whatever of God I see in the World , and that this is a love of God in his Creatures , Word and Works ; yet that I have no more desiring and delightful Love of Heaven , where his Loveliness will be more fully opened to my Soul , and that the thoughts of my speedy appearing there , are no more joyful to me , than they are , is my sin , and my calamity , and my shame : And if I did not see that it is so with other of the Servants of Christ , as well as with me , I should doubt whether affections so unproportionable to my Profession , did not signifie unsoundness in my belief . It is strange and shameful that one that expecteth quickly to see the glorious World , and to enter the Holy Celestial Society , should be no more joyfully affected with these hopes : And that I should make any great matter of the pain and langishing and perishing of the Flesh , when it is the common way to such an end ? O hateful sin that hath so darkned and corrupted Souls , as to estrange and undispose them to the only state of their hoped happiness : Alas , what did Man when he forsook the Love and Obedience of his God ? How just it is that this Flesh and World should become our Prison , which we would make our home , and would not use as our Lord appointed us , as our Servant and way to our better state ? Though our way must not be our home , our Father would not have been so strange to us in the way , if we had not unthankfully turned away from his Grace and Love. § 9. It is to us that know not the Mysteries of Infinite Wisdom , the saddest thought that ever doth possess our Minds , to consider that there is no more Grace and Holiness , knowledge of God , and communion with him in this World ! That so few are Saints , and those few so lamentably defective and imperfect ! That when the Sun shineth on all the Earth , the Sun of Righteousness shineth on so small a part of it , and so few live in the Love of God , and the joyful hopes of future Blessedness ; and those few have so low a measure of it , and are corrupted and troubled with so many contrary affections . Infinite goodness is not undisposed to do good ▪ He that made us capable of Holy and Heavenly affections , gave us not that Capacity in vain . And yet , alas , how little of God and Glory taketh up the Hearts of men ! But Man hath no cause to grudge at God! The Devils before their fall were not made indefectible ! Divine Wisdom is delighted in the diversity of his Works , and maketh them not all of equal excellency . Free will was to act its part ! Hell is not to be as good as Heaven ! And sin hath made Earth to be next to Hell ! So much Sin , so much Hell ! What is sin but a willful forsaking of God ? And can we forsake him and yet love him and enjoy his love ! God's Kingdom is not to be judged of by his Jail , or Gibbets . We willfully forsook the Light , and made the World a Dungeon to our selves ! And when recovering Light doth shine unto us , how unthankfully do we usually entertain it ! We cannot have the conduct and comfort of it while we shut our Eyes and turn away . And what though God give not to all men an overcoming measure , nor to the best so much as they desire ? The Earth is but a spot or point of God's Creation ; not so much as an Ant hillock to a Kingdom , or perhaps to all the Earth : And who is scandalized because the World hath an heap of Ants in it , yea , or a Nest of Snakes , that are not men ! The vast unmeasurable Worlds of Light which be above us are possessed by Inhabitants suitable to their Glory ! A Casement or Crevise of Light , or a Candle in this darksom World , is an unspeakable Mercy ! yea , that we may but hear of a better World , and may seek it in Hope ! we must not grudge that in our Prison we have not that presence of our King , and pleasures of the Kingdom , as innocent and free Subjects have hope of Pardon , & of a speedy deliverance are great Mercies to Malefactors . § 10. And if my want of the Knowledge and Love of God , and joyful communion with the heavenly Society , by my Prison and as the Suburbs of Hell , should it not make me long for the Day of my Redemption , and the glorious liberty of the Sons of God ? My true desires of deliverance , and of Holiness and Perfection , are my Evidences that I shall obtain them . As the Will is the Sinner , so it is the obstinate continuance of a Will to sin , which is the bondage , and the cause of continued sin : And a continued Hell , is continued sin , as to the first part at least : Therefore they that continue in Hell , do continue in a sinning Will , and so continue in a Love and willingness of so much of Hell. So far as God maketh us willing to be delivered from sin , so far we are delivered : And our initial imperfect deliverance is the way to more . If pains then make me groan for ease , and sickness make me wish for Health , why should not my remnants of Ignorance , Unbelief , and Strangeness to God , occasion me to long for the Day of my Salvation ? This is the greatest of all my troubles : And should it not then be the greatest wearying burden from which I should earnestly desire to be eased : As Grace never doth hurt efficiently , and yet may be ill used and do hurt objectively ( as to them that are proud of it ) so sin never doth good efficiently and of itself , and yet objectively may do good : For sin may be the Object of Grace , and so to use it is not sin . My unbelief , and darkness , and disaffection , and inordinate love of this life , do of themselves most hinder my desires of deliverance and of a better life ; but objectively what more fit to make me a weary of such a grievous state ? Were my unbelief and earthly mind predominant , they would chain my affections to this World ; or if I were constrainedly weary of a miserable life , I should have no comfortable hopes of a better . But as it is the Nature of my sin to draw down my Heart from God and Glory , it is the nature of my Faith , and Hope , and Love to carry it upward , and to desire the heavenly Perfection : Not to love Death , but to love that which is beyond it . And have I been so many years in the School of Christ , learning both how to live and die , begging and studying for this Grace , and exercising it against this sinful Flesh , and shall I now after all find Flesh more powerful to draw me downward , than Faith , Hope and Love to carry my desires up to God! § 11. O God forbid ! O thou that freely gavest me thy Grace , maintain it to the last against its Enemies , and make it finally victorious ! It came from thee ; it hath been preserved by thee ; it is on thy side , and wholly for thee ; O let it not now fail , and be conquered by blind and base Carnality , or by the temptations of a hellish conquered Enemy ! without it I had lived as a Beast , and without it I should die more miserably than a Beast ! It is thine Image which thou lovest ; it is a Divine Nature , and heavenly Beam ; what will a Soul be without it , but a Dungeon of Darkness , a Devil for malignity , and dead to Holiness and Heaven ? without it , who shall plead thy Cause against the Devil , World and Flesh ? without thy Glory Earth is but Earth ; without thy Natural Efficacy , it would be nothing ; without thy wise and potent Ordination , it would be but a Chaos ; and without thy Grace , it would be a Hell. O rather deny me the Light of the Sun , than the Light of thy Countenance ! Less miserable had I been without Life or Being , than without thy Grace . Without thee and my Saviour's help I can do nothing ; I did not live without thee , I could not pray or learn without thee ; I never could conquer a temptation without thee ; and can I die , or be prepared to die without thee ? Alas ! I shall but say as Philip of Christ , I know not whither my Soul is going , and how then shall I know the way . My Lord having loved his own in the World , did love them to the end . Thou lovest fidelity and perseverance in thy Servants , even those that in his sufferings forsook him and fled , yet are commended and rewarded by Christ , for continuing with him in his temptations , Luk. 22. 28. And wilt thou forsake a sinner in his extremity , who consenteth to thy Covenant , and would not forsake thee ? My God , I have often sinned against thee , but yet thou knowest I would fain be thine : I have not served thee with the resolution , fidelity and delight , as such a Master should have been served , but yet I would not forsake thy service , nor change my Master or my Work ; I can say with thy Servant Paul , Act. 27. 23. that thou art the GOD WHOSE I AM , and WHOM I SERVE ; and O that I could serve thee better ! For to serve thee , is but to Receive thy Grace , and to use it for my own , and others good , and so to glorifie thee , and please thy will , which being LOVE it self , is pleased best when we receive and do most good . I have not loved thee as Infinite Goodness , and Love it self , and fatherly Bounty should have been loved ; but yet I would not forsake thy Family ; and nothing in this World is more my grief than that I love thee no more ; forsake not then a sinner that would not forsake thee , that looketh every hour towards thee , that feeleth it as a piece of Hell to be so dark and strange unto thee , that gropeth , and groaneth , and gaspeth after thee ; feeling to his greatest sorrow , ( though thou art every where ) that while he is present in the body , he is absent from the Lord. My Lord , I have nothing to do in this World , but to seek and serve thee ; I have nothing to do with a Heart and its affections , but to breath after thee ? I have nothing to do with my Tongue and Pe● , but to speak to thee , and for thee , and to publish thy Glory and thy Will ? What have I to do with all my Reputation , and Interest in my Friends , but to increase thy Church , and propagate thy holy Truth and Service ? What have I to do with my remaining Time , even these last and languishing hours , but to look up unto thee , and wait for thy Grace , and thy Salvation ? O pardon all my carnal thoughts , and all my unthankful neglects of thy precious Grace , and Love , and all my wilful sin against thy Truth and thee ! and let the fuller Communications of thy forfeited Grace , now tell me by experience that thou dost forgive me ! Even under the terrible Law thou didst tell Man thy very Nature , by proclaiming thy Name , Exod. 34 6 , 7. The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and Truth , keeping mercy for thousands , forgiving iniquity , and transgression and sin ; and is not the Grace of our Lord Jesus Christ revealed in the Gospel for our more abundant Faith and Consolation ? My God , I know , as I cannot Love thee according to thy Loveliness , so I cannot Trust thee according to thy Faithfulness : I can never be sufficiently confident of thy alsufficient Power , thy Wisdom , and thy Goodness . When I have said , as Psal . 77. 7. Will the Lord cast off for ever ? and will he be favourable no more ? Is his mercy clean gone for ever ? doth his Promise fail to Generations ? hath God forgotten to be gracious ? hath he in anger shut up his tender mercies ? Conscience hath replied , that This is my infirmity ? I never wanted comfort , because thou wantedst mercy , but because I wanted Faith and fitness to receive it , and perceive it . But hast thou not mercy also to give me , even that Fitness , and that Faith ? My God , all is of thee , and through thee , and all is to thee , and when I have the felicity , the Glory of all for ever will be thine . None that trusteth in thee ( according to thy Nature and Promise ) shall be ashamed : If I can live and die in Trusting in thee , surely I shall not be confounded . § 12. Why then should it seem a difficult Question , how I may willingly leave this World , and my Soul depart to Christ in Peace . The same Grace which regenerated me , must bring me to my desired end , as the same Principle of Vegetation which causeth the Bud must bring the Fruit to sweet maturity . 1. BELIEVE and TRUST thy Father , thy Saviour , and thy Comforter . II. And HOPE for the joyful entertainments of his Love , and for the blessed state which he hath promised . III. And long by LOVE for nearer Union and Communion with him ; and thus , O my Soul , thou mayest depart in Peace . I. How sure is the Promise of God ? How suitable to his Love , and to the Nature of our Souls , and to the operations of every Grace ? It is initially performed here , whilst our desires are turned towards him , and the heavenly seed and spark is here ingenerated in a Soul that was dead and dark , and disaffected . Is it any strange thing for Fire to ascend ? yea or the fiery Principle of Vegetation in a Tree , to carry up the earthy matter to a great procerity ? Is it strange that Rivers should hasten to the Sea ? Whither should Spirits go but to the Region , or World of Spirits ? and whither should Christ's Members , and holy Spirits go , but to himself , and the heavenly Society ? And is not that a more holy and glorious place and state , than this below ? Earth is between Heaven and Hell ; a place of gross and passive matter , where Spirits may indeed operate upon that which needeth them , and where they may be detained a while in such operation , or as incorporated Forms , if not incarcerate Delinquents ; but it is not their center , end , or home . Even sight and reason might persuade me , that all the noble Invisible powers that operate on this lower World , do principally belong unto a higher ; and what can Earth add to their Essence , Dignity or Perfection ? § 13. But why , O my Soul , art thou so vainly solicitous , to have formal , clear , distinct , conceptions of the Celestial World , and the individuation , and operations of separated Souls , any more than of the Angels ? While thou art the formal Principle of an animated Body ▪ thy conceptions must be but suitable to their present state and use : When thou art possessed of a better state , thou shalt know it as a possessor ought to do : For such a knowledge as thou lookest after , is part of the possession : And to long to Know and Love , in Clearness and Perfection , is to long to possess . It is thy Saviour and his glorified Ones , that are comprehensors and possessors ! And it is his knowledge which must now be most of thy satisfaction . To seek his Prerogative to thy self is vain usurping arrogance ? Wouldst thou be a God and Saviour to thy self ? O consider how much of the fall is in this selfish care and desire to be as God , in knowing that of Good and Evil which belongeth not to thee but to God to know . Thou knowest past doubt that there is a God of Infinite Perfection , who is the rewarder of them that diligently seek him : Labour more to know thy duty to this God , and absolutely Trust him as to the particularities of thy felicity and reward . Thou didst trust thy Parents to provide thee food and raiment , when thou didst but dutifully obey them : Though they could have forsaken thee or killed thee every hour , thou didst never fear it . Thou hast trusted Physicians to give thee even ungrateful Medicines , without enquiring after every ingredient , or fearing lest they should wilfully give thee Poyson ! I trust a Barber with my Throat : I trust a Boatman or Shipmaster with my life : Yea , my Horse that might cast me ; because I have no reason to distrust them , ( saving their insufficiency and uncertainty as Creatures . ) If a Pilote undertake to bring thee to the Indies , thou canst trust his conduct , though thou know thy self , neither the Ship , nor how to govern it , neither the way , nor the place to which thou art conveyed . And must not thy God and Saviour be trusted to bring thee safe to Heaven , unless he will satisfie all thy enquiries , of the individuation and operation of Spirits ? Leave unsearchable and useless Questions to him that can easily resolve them , and to those to whom the knowledge of them doth belong . Thou dost but entangle thy self in sin and self-vexation , while thou wouldst take God's work upon thee , and wouldst know that for thy self , which he must know for thee : Thy knowledge and care for it , did not precede nor prepare for thy Generation ; nor for the motion of one Pulse or Breath , or for the Concoction of one bit of all thy Food , or the continuance of thy life one hour ; supposing but thy care to use the means which God appointed thee , and to avoid things hurtful , and to beg his Blessing . The command of being careful for nothing , and casting all thy care on God , who careth for us , obligeth us in all things that are God's part ; and for our Souls as well as for our Bodies : Yea , to Trust him with the greatest of our concerns , is our greatest duty ; supposing we be careful about our own part , viz. to use the means and obey his Precepts . To dispose of a departing Soul is God's part and not ours ! O how much evil is in this distrustful self-providing Care ! If I did but know what I would know about my Soul and my Self ; and if I might but choose what condition it should be in , and be the final disposer of it my Self , O what satisfaction and joy would it afford me ? And is not this to be partly a God to my self ? Is he not fitter to know and choose , and dispose of me , than I am ? I could Trust my self easily , even my Wit and Will in such a Choice , if I had but power . And cannot I trust God and my Redeemer , without all this care , and fear , and trouble , and all these particular enquiries ? If you are convoying your Child in a Boat , or Coach , by Water , or by Land , and at every turn he be crying out [ O Father , whither do we go ? Or what shall I do ? or I shall be drowned or fall ; ] Is it not rather his Trust in you , than the particular satisfaction of his ignorant doubts , that must quiet and silence him ? Be not then foolishly distrustful and inquisitive ? Make not thy self thy own disquieter or tormentor ▪ by an inordinate care of thy own security . Be not cast down , O departing Soul , nor by unbelief disquieted within me : Trust in God , for thou shalt quickly by experience be taught to give him thanks and praise , who is the health of my countenance and my God. § 14. O what clear reason ! What great experience do command me to Trust him ? absolutely and implicitly to Trust him , and to distrust my self . 1. He is Essential Infinite Perfection , Power , Wisdom and Love ? There is in him all that should invite and encourage rational trust , and nothing that should discourage it . 2. There is nothing in any Creature to be trusted , but God in that Creature , or God working in and by it . Distrust him and there is nothing to be trusted : Not the Earth to bear me , nor the Air to breath in , much less any mutable Friend . 3. I am altogether his Own : His Own by right , and his own by devotion and consent : And shall I not trust him with his own . 4. He is the great Benefactor of all the World , that giveth all good to every Creature , not by constraint , nor by commutation , but as freely as the Sun giveth forth its light : And shall we not trust the Sun to shine ? 5. He is my Father and special Benefactor ; and hath taken me into his Family as his Child : And shall I not trust my heavenly Father ? 6. He hath given me his Son as the great Pledge of his Love : And what then will he think too dear for me ? Will he not with him give me all things , Rom. 8. 7. His Son came purposely to reveal the Fathers unspeakable Love , and purpose to save us : And shall I not trust him that hath proclaimed his Love and Reconciliation by such a Messenger from Heaven . 8. He hath given me the Spirit of his Son , even the Spirit of Adoption , which is the surest Character of his Child , the Witness , Pledge , and Earnest of Heaven , the Name , and Mark of God upon me , HOLINESS TO THE LORD ; and yet shall I not believe his Love and Trust him ? 9. He hath made me a Member of his Son , and so far already united me to him : And will he not take care of the Members of his Son ? Will he lose those that are given him ? Is not Christ to be trusted with his Members . 10. I am his interest and the interest of his Son : Freely beloved ; dearly bought ! For whom so much is suffered and done , that he is pleased to call us his peculiar Treasure . And may I not trust him with his dear bought Treasure . 11. He hath stated me in a relation to Angels , who rejoiced at my Repentance , and to the heavenly Society which shall not miss the smallest part : Angels shall not lose their joy , nor ministration . 12. He is in Covenant with me ; even the Father , Son , and Holy Ghost : He hath given me many great and precious Promises : And shall I fear lest he will break his Word or Covenant ? 13. My Saviour is the forerunner , entred into the Holiest , and there appearing and interceeding for me : And this after he had conquered Death , and risen again to assure me of a future life , and ascended into Heaven to shew us whither we must ascend ; and that after these comfortable words , SAY TO MY BRETHREN , I ASCEND TO MY FATHER AND YOUR FATHER , TO MY GOD AND YOUR GOD , Joh. 20. 17. And shall I not follow him through Death , and trust such a Guide and Captain of my Salvation ? 14. He is there to prepare a place for me , and will take me to himself ? And may I not confidently expect it . 15. He told a Malefactor on the Cross , that he should that day be with him in Paradise , to tell believing Sinners what they may expect . 16. The Church by the Article of his Descent into Hell , hath signified their common belief , that his separated Soul , had its subsistence and operation , and did not sleep or perish , to tell us the Immortality of separated Souls . 17. His Apostles and other Servants have on earth served him all with these expectations . 18. The Spirits of the perfected Just are now in possession of what I hope for ! And I am a follower of them who by Faith and Patience have attained the promised Felicity ! And may I not trust him to save me who hath already saved Millions in this way ? When I could trust a Ferriman to pass me over a River , that had safely passed over Thousands before me : Or I could trust a Physician who cureth all that he undertaketh of the same Disease . 19. I must be at his disposal whether I will or not : I shall live while he will , and die when he will , and go whither he will : I may sin and vex my Soul with fears , and cares , and sorrows , but I shall never prevail against his will. 20. Therefore there is no Rest for Souls but in the Will of God : That will created us , and that will did govern us , and that will shall be fulfilled on us . It was our Efficient and our Regent Cause , and it shall be our End. Where else is it that we should rest ? In the will of men , or Angels , or in our own wills ? All Creatures are but Creatures : And our own Wills have undone us : They have misgoverned us , and they are our greatest Enemies ; our Disease , our Prison , and our Death , till they are brought over to the will of God : Till then they are like a Foot out of joint ; like a Child or Subject in Rebellion ! There is no rectitude or health , no order , no peace or true felicity , but in the Conformity of our wills to the will of God. And shall I die in distrustful striving against his will , and desiring to keep up my own before it . 21. What abundant experience have I had of God's fidelity and love ? and after all this shall I not trust him ? His undeserved Mercy gave me being , it chose my Parents ; it gave them a tender love to me , and desire of my good ; it taught them to instruct me early in his Word , and to Educate me in his fear : It chose me suitable Company and Habitation : It gave me betimes a teachable ingeny : It chose my School-masters : It brought to my Hands many excellent and suitable Books : It gave me some profitable publick Teachers : It placed me in the best of Lands on Earth ; and I think in the best of Ages which that Land had seen : It did early destroy all great expectations and desires of the World , teaching me to bear the Yoak from my youth , and causing me rather to groan under my infirmities , than to fight with strong and potent Lusts : It chastened me betimes , but did not destroy me . Great Mercy hath trained me up all my daies , since I was Nineteen years of Age , in the School of Affliction , to keep my sluggish Soul awake in the constant expectations of my change , and to kill my Pride , and overvaluing of this World , and to lead all my studies to the most necessary things , and as a Spur to excite my Soul to seriousness , and especially to save me from the supine neglect and loss of time : O what unspeakable Mercy hath a life of constant but gentle Chastisement proved to me ? It urged me against all dull delays , to make my Calling and Election sure , and to make ready my accounts as one that must quickly give them up to God. The Face of Death , and nearness of Eternity , did much convince me , what Books to read , what studies to perfer and prosecute , what Company and Conversation to choose ! It drove me early into the Vineyard of the Lord ; and taught me to preach as a dying Man to dying men : It was Divine Love and Mercy which made Sacred Truth , so pleasant to me , that my life hath been ( under all my infirmities ) almost a constant recreation and delight , in its discoveries , contemplation , and practical use : How happy a Teacher have I had ? What excellent help , and sweet illumination ? How far beyond my expectation hath Divine Mercy encouraged me in his Sacred work ? How congruously did he choose every place of my Ministration , and Habitation to this day , without my own forecast or seeking ? When and where since he first sent me forth , did I labour in vain ? How many are gone to Heaven , and how many are in the way , to whom he hath blessed the Word which in weakness I did by his Grace and Providence deliver ? Many good Christians are glad of now and then an Hours time , to meditate on God's Word , and recreate themselves in his holy worship ; but God hath allowed and called me , to make it the constant business of my life . My Library hath afforded me both profitable and pleasant company and help , at all times , when ever I would use them . I have dwelt among the shining Lights , which the Learned , Wise , and Holy men of all Ages have set up , and left to illuminate the World. How many comfortable Hours have I had in the Society of living Saints , and in the love of faithful Friends ? How many joyful Daies have I had in the solemn Assemblies , where God hath been worshipped with seriousness and alacrity , by concordant though imperfect Saints . Where the Spirit of Christ hath manifested his presence , by helping my self and my Brethren in speaking , and the People in ready delightful hearing , and all of us in loving and gladly receiving his Doctrine , Covenant and Laws ? How unworthy was such a sinful Worm as I ( who never had any Academical helps , nor much from the Mouth of any Teacher ) that Books should become so great a Blessing to me , and that quite beyond my own intentions , God should induce or constrain me to provide any such like helps for others ? How unworthy was I to be kept from the multiplied snares of Sects and Errours which reigned in this Age , and to be used as a means for other mens preservation and reduction : And to be kept in a love of Unity and Peace : How unworthy was I that God should make known to me so much of his reconciling truth , while extreams did round about prevail , and were commended to the Churches by the advantages of Piety on one side , and of worldly Prosperity and Power on the other ? And the God should use me above thirty Years in so comfortable a work as to plead and write for Love , Peace and Concord , and to vouchsafe me so much success therein as he hath done , notwithstanding the general prevalency of the contentious military Tribe . Mercy I have had in Peace , and Liberty in times of Violence : And Mercy I have had in Wars , living two years in safety in a City of defence in the very midst of the Land , ( Coventry , ) and seeing no enemy while the Kingdom was in Wars and Flames ; and only hearing of the common Calamities round about : And when I went abroad and saw the effects of humane folly and fury , and of God's displeasure , he mercifully kept me from hurting any one , and being hurt by any : How many a time hath he preserved me by Day and Night , in difficulties and dangers , from the Malice of Satan , and from the Wrath of Man , and from accidents which threatned sudden Death : While I beheld the ruines of Towns and Countreys , and the Fields covered with the Carkasses of the slain , I was preserved and returned home in Peace . And O how great was the mercy which he shewed me , in a teachable tractable , peaceable , humble , unanimous People ? So many in number , and so exemplary in quality ; who to this Day keep their Integrity and Concord , when violence hath separated me from them Twenty two years : Yea , the like Mercy of acceptance and success beyond my expectation , he hath shewed me every where I have had opportunity of free ministration ; even where there were many Adversaries I have had an open Door , in the midst of humane Wrath and Rage , he hath preserved my Liberty beyond expectation , and continued my acceptance and success . When I might not speak by Voice to any single Congregation , he enabled me to speak by Writings to many ; and for the success of my plainest & popular writings , which cost me least , I can never be sufficiently thankful : Some of which he sent to preach abroad in other Languages in forreign Lands . When my Mouth with Eighteen hundred or Two thousands more had been many years stopped , he hath since opened them in some degree ; and the sufferings intended us by men have been partly put by , and partly much alleviated by his Providence , and the hardness of our Terms hath not so much hind●ed the success of faithful Labours as we feared , and as others hoped it would have done . I have had the comfort of seeing some Peace and Concord and Prosperity of Truth and Piety kept up , under the utmost opposition of diabolical and humane Power , Policy , and Wrath : When I have been sent to the common Jail for my service and obedience to him , he hath there kept me in peace , and soon delivered me . He hath made the Mouths of my greatest Enemies who have studied my defamation and my ruine , to become my Witnesses and Compurgators , and to cross their own designs : How wonderful is it that I should so long dwell in so much peace , in the midst of those that seemed to want neither Power nor Skill , and much less Will , to tread me down into contempt and misery ? And O how many a danger , fear and pain hath he delivered this frail and languishing Body from ? How oft hath he succoured me , when Flesh , and Heart , and Art have failed ? He hath cured my consuming Coughs , and many a time stayed my flowing Blood ; he hath eased my pained Limbs , and support'd a weary macerat'd Skeleton : He hath fetcht me up from the Jaws of Death , and reversed the Sentence which men have passed on me : How many Thousand weary days have been sweetned with his pleasant work ? And how many Thousand painful weary Nights have had a comfortable Morning ? How many Thousand strong and healthful Persons have been taken away by Death , whilst I have been upheld under all this weakness ? Many a time have I cryed to the Lord in my trouble and he hath delivered me out of my distress ? I have had Forty years added to my Daies , since I would have been full glad of Hezekiah's promise of Fifteen ? Since the day that I first preached his Gospel , I expected not of long time to live above a Year ; and I have lived since then Forty years ; when my own Prayers were cold and unbelieving how many Hundreds have prayed for me : And what strange deliverances , encouraging Fasting and Prayer have I oft had , upon their importunate requests ? My Friends have been faithful , and the few that proved unfaithful have profitably taught me , to place no confidence in Man , and and not to be inordinately affected to any thing on Earth ; for I was forsaken by none of them , but those few that I excessively valued and overloved : My Relations have been comfortable to me , contrary to my deserts , and much beyond my expectations : My Servants have been faithful : My Neighbours have been kind : My Enemies have been impotent , harmless or profitable : My Superiours have honoured me by their respectful words , and while they have afflicted me , as supposing me a remora to their designs , they have not destroyed , but protected me ! To my inferiours God hath made me in my low capacity somwhat helpful ? I have been protected in ordinary health and safety , when the raging Pestilence came near my Habitation , and consumed an Hundred thousand Citizens ! My dwelling hath been safe when I have seen the glory of the Land in flames , and after beheld the dismal ruines ! When violence separated me from my too much beloved Library , and drove me into a poor and smoaky House , I never had more help of God , nor did more difficult work than there ! What pleasant retirements and quietness in the Countrey have been the fruits of persecuting Wrath ? And I must not forget , when I had more publick liberty , how he saved me and all my Hearers , even by a wonder from being buried in the ruines of the Fabrick where we were ; and others from the Calamitous , Scandal , and Lamentations , which would else have followed : And it is not a Mercy to be extenuated , that when the Tongues and Pens of all Sects among us , and of pro●d self-exalters , and of some worthy Pious differing Brethren , have been long and vehemently bent against me , when my infamy hath been endeavoured by abundance of Volumes by the backbiting of angry dividers of all sorts , and by the calumniating accusations of some that were too high to be gain-said , and would not endure me to answer them and vindicate my innocency ; yet , all these together were never able to fasten their accusations , and procure any common belief , nor to bring me under the designed contempt , much less to break my comforts , encouragements or labours . These , all these , and very many more than these , are my Experiences of that wondrous MERCY which hath measured my Pilgrimage , and filled up my daies . Never did God break his Promise with me ! Never did he fail me nor forsake me : Had I not provoked him by rash and wilful sinning , how little Interruption of my peace and comforts , had I ever been likely to have had . And shall I now distrust him at the last ? Shall I not Trust , and quietly Trust , that Infinite Wisdom , Love , and Power , whom I have so long trusted , and found so good ? Nature teacheth Man to love best those Animals that are tame and tractable , that trust us and love us , that will come to our hands and love our Company , that will be familiar with us and follow us ; be it Horse or Dog , Beasts or Birds : But those that are wild and live in Woods , and fly from the Face of Man , are taken to be the Game and Preys of any one that can catch and kill them . And shall my foolish Soul thus wildly fly from the Face of God ? Shall his Children be like the fearful Hare ? Or like a guilty Cain ? Or like an unbelieving Sadduce , that either believeth not , or hopeth not for , the forgiveness of sin , and the life Everlasting ? Doth not the Spirit of Adoption incline us to love our Fathers presence , and to be loth to be long from home ? To distrust all Creatures , even thy self , is not unreasonable ; but to distrust God hath no just excuse . Fly from Sin , from Satan , from Temptations , from the World , from sinful Flesh and Idol-self : But fly not from him that is Goodness , Love and Joy itself : Fear thine Enemy , but Trust thy Father : If thy Heart be reconciled to Him and his Service , by the Spirit , he is certainly reconciled to thee through Christ ▪ And if he be for thee , and justifie and love thee , who shall be against thee , or condemn thee , or separate thee from his Love ? If thy unreconciled will , do make thee doubt of his reconciliation , it 's time to abhor and lay by thy Enmity : Consent , and be sure that he consenteth : Be willing to be his , and in Holiness to serve him , and to be united in joyful Glory to him , and then be sure that he is willing to accept thee , and receive thee to that Glory . O dark and sinful Soul ! how little dost thou know thy Friend , thy Self , or God , if thou canst more easily and quietly trust thy Life , thy Soul and Hopes to the will of thy Friend or of thy self ( if thou hadst power ) than to the will of God ? Every Dog would be at home and with his Master ; much more every ingenuous Child with his Father : And tho Enemies distrust us , Wife and Children will not do so , while they b●lieve us just . And hath God ever shewed himself either unfaithful or unmerciful to me ? To thee , O Lord , as to a faithful Creator I commit my Soul , 1 Pet. 4. 19. I know that thou art the faithful God who keepest Covenant and Mercy with them that love thee , and keep thy Commandments , Deut. 7. 9. Thou art faithful who hast called me to the communion of thy Son Jesus Christ our Lord , 1 Cor. 1. 9. Thy faithfulness hath saved me in and from temptation , 1 Cor. 10. 13. It hath stablished me and kept me from prevailing evil , 2 Thess . 3. 3. And if will keep my Spirit , Soul and Body to the coming of Christ , 1 Thess . 5. 23 , 24. It is in faithfulness that thou hast afflicted me , Ps . 119. 75. and shall not I trust thee then to save me ? It is thy faithful Word , that all thine Elect shall obtain the Salvation which is in Christ Jesus with eternal Glory , and if we be dead with him , shall live with him and if we suffer we shall also reign with him , 2 Tim. 2. 10 , 11 , 12. To thee , O my Saviour I commit my Soul ; it is thine own by Redemption ; it is thine own by Covenant ? It is marked and Sealed by thy Spirit as thine own : and thou hast promised not to lose it , Joh. 6. 39. Thou wast made like us thy Brethren , that thou mightest be a merciful and faithful High Priest in things pertaining to God , to make reconciliation for our Sins : By thy Blood we have boldness to enter into the Holiest , even by the new and living consecrated way ! Cause me to draw near with a sincere Heart , in full assurance of Faith , by thee that art the High Priest over the House of God : For he is faithful that has promised life through thee , Heb. 10. 19 , 20 , 21 , 22 , 23. Thy Name is Faithful and True , Rev. 19. 11. and Faithful and True are all thy Promises , Rev. 22. 6. & 21. 5. Thou hast promised Rest to weary Souls that come to thee , Matth. 11. 28. 2 Thess . 1. 7. I am weary of suffering and weary of sin ; weary of my flesh , and weary of my darkness , and dulness , and distance , and of this wicked blind , unrighteous , and confounded World ! And whither should I look for Rest but home to my heavenly Father and to Thee ? I am but a bruised Reed , but thou wilt not break me : I am but a smoaking Flax , but thou wilt not quench what thy Grace hath kindled ; but thou in whose Name the Nations trust , wilt bring forth judgment unto Victory , Matth. 12. 20 , 21. The Lord redeemeth the Souls of his Servants , and none of them that trust in thee shall be desolate , Psa . 34. 22. Therefore will I wait on thy Name , for it is good , and will trust in the Mercy of God for ever , Psal . 52. 8 , 9. The Lord is Good ; a strong-hold in the day of trouble , and he knoweth them that trust in him , Nah. 1. 7. sinful fear is a snare ; but he that putteth his trust in the Lord shall be set on high , Prov. 29. 25. Blessed is the Man that maketh the Lord his trust , and respecteth not the Proud and such as turn aside to lies , Psal . 40. 4. Thou art my hope , O Lord God , thou art my trust from my youth● : By thee have I been holden up from the Womb , my praise shall be continually of thee : Cast me not off now in the time of Age ; forsake me not when my strength faileth , O God , thou hast taught me from my youth , and hitherto have I declared thy wondrous works : Now also when I am old and gray , O God , forsake me not , Psal . 17. 5 , 6 , 9 , 17 , 18. Leave not my Soul destitute ; for mine Eyes are toward thee , & my trust is in thee , Psa . 14. 8. I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living : Even where they that live shall die no more . The Sun may cease to shine on Man , and the Earth to bear us ; but God will never cease to be Love , nor to be faithful in his Promises . Blessed be the Lord , who hath commanded me so safe and quietting a duty , as to trust him , and cast all my cares on him , as on one that hath promised to care for me ! 11. And blessed be God who hath made it my Duty to HOPE for his Salvation : HOPE is the Ease , yea , the life of our Hearts that else would break , yea , die within us . Despair is no small part of Hell. God cherisheth Hope as he is the lover of Souls : Satan our Enemy cherisheth Despair , when his way of blind Presumption faileth . As Fear is a foretast of Evil , before it is felt ; so Hope doth anticipate and foretast Salvation before it is possessed . It is then worldly Hypocrites Hope that perisheth , for all that Hope for true or durable Happiness on Earth , in the pleasures of this perishing Flesh , must needs be deceived . But happy is he that hath the God of Jacob for his help , whose Hope is in the Lord his God , which made Heaven and Earth , which keepeth Truth for ever , Ps . 146. 5 , 6. Wo to me , were my Hope only in the time and matters of this fleshly life , 1 Cor. 15. 19. But the Righteous hath hope in his Death , Prov. 14 32. And Hope maketh not ashamed , Rom. 5. 5. Blessed is the Man that trusteth in the Lord , whose Hope the Lord is , Jer. 17. 7. Lay hold then , O my Soul , upon the Hope which is set before thee , Heb. 6. 18. It is thy firm and stedfast Anchor , v. 19. without it thou wilt be as a shipwrackt Vessel . Thy foundation is sure ; it is God himself : Our Faith and Hope are both in God , 1 Pet. 1. 21. It is Jesus our Lord who is risen from the Dead , and Reigneth in Glory Lord of all , 1 Tim. 1. 1. Yea it is the Christ who by Faith doth dwell within us , who is our Hope of Glory , Eph. 3. 17. Col. 1. 27. In this Hope which is better than the Law that Moses gave , it is that we draw nigh to God , Heb. 7. 19. It is the Holy Ghost that is both our Evidence and the Efficient of our Hope , Gal. 5. 5. Rom. 8. 16 , 23. By him we hope for that which we see not , and therefore wait in Patience for it . v. 24 , 25. By Hope we are saved : It is an encouraging Grace , which will make us stir , when as despair doth kill endeavours : It cureth sloth , and makes us diligent and constant to the end , and by this doth help us to full assurance , Heb. 6. 11 , 12. It is a desiring Grace , and would fain obtain the Glory hoped for . It is a quieting and comforting Grace , Rom. 15. 4. The God of Hope doth fill us with Joy and Peace in believing that we may abound in hope through the power of the Holy Ghost , v. 13. Shake off despondency , O my Soul , and rejoice in hope of the Glory of God. Rom. 5. 2. Believe in Hope , though dying Flesh would tell thee that it is against Hope , Rom. 4. 18. God that cannot lie , hath confirmed his Covenant by his immutable Oath , that we might have strong consolation who are fled for refuge to the Hope which is set before us , Heb. 6. 18. What blessed preparations are made for our Hope ? And shall we now let the Tempter shake it or discourage it ? The abundant Mercy of God the Father hath begotten us again to a lively hope , by the Resurrection of Christ , to an Inheritance incorruptible , and undefiled , and that fadeth not away reserved in Heaven for us , 1 Pet. 1. 3. Grace teacheth us to deny ungodliness and worldly Lusts , and to live soberly , righteously , and godly in this World , as looking for that blessed hope , and the glorious appearing of the Great God and our Saviour , Tit. 2. 12 , 13. We are renewed by the Holy Ghost and justified by Grace , that we should be made Heirs according to the hope of Eternal life , Tit. 3. 6 , 7. We are illuminated that we may know the hope of Christ's calling , and what is the riches of the Glory of his Inheritance in the Saints , Eph. 1. 18 , 19. The Hope that is laid up for us in Heaven , is the chief Doctrine of the Gospel , which bringeth Life and Immortality into clearer Light , Col. 1. 5. 2 Tim. 1. 10. It is for this hope that we keep a Conscience void of offence , and that God is served in the World , Act. 24. 15 , 16. & 26. 7. wherefore gird up the loins of thy Mind : put on this Helmet , the hope of Salvation , 1 Thes . 5. 8. and let not Death seem to thee as it doth to them that have no hope , 1 Thess . 4. 13. The love of our Father and our Saviour have given us everlasting Consolation , and good hope through Grace● to comfort our Hearts and stablish them in every good word and work , 2 Thess . 2. 16 , 17. Keep therefore the rejoicing of Hope firm to the end , Heb. 3. 6. continue grounded and settled in the Faith , and be not moved away from the hope of the Gospel , Col. 1. 23. 1 Pet. 1. 13. And now Lord , what wait I for ? my hope is in thee , Psal . 39. 7. Uphold me according to thy Word , that I may live , and let me not be ashamed of my Hope , Psal . 119. 116. Though mine Iniquities testifie against me , yet O thou that art the hope of of Israel , the Saviour thereof in time of trouble , be not as a stranger to my Soul ( Jer. 14. 7 , 8. ) Thy Name is called upon by me , O forsake me not , v. 9. Why have our Eyes beheld thy Wonders , and why have we had thy Covenant and thy Mercies , but that we might set our hope in God , Psal . 78. 5 , 7. Remember the Word to thy Servant , upon which thou hast caused me to hope . Psal . 119. 49. If thou Lord shouldst mark Iniquity , O Lord , who should stand ? But there is forgiveness with thee , that thou maist be feared : I wait for the Lord ; my Soul doth wait , and in his Word do I hope : I will hope in the Lord , for with him there is Mercy and plenteous Redemption , Psal . 130. 3 , 4 , 5 , 7. For he taketh pleasure in them that fear him , in those that hope in his Mercy , Psal . 147. 11. Though Flesh and Heart fail , the Lord is the Rock of my Heart ; he is my Portion , saith my Soul , therefore will I hope in him : The Lord is good to them that wait for him ; to the Soul that seeketh him : It is good that I should both hope , and quietly wait for the Salvation of the Lord : It is good for me that I have born the Yoak in my Youth , and that I keep silence and put my Mouth in the Dust , if so be there may be hope , Psal . 73. 26. Lam. 3. 24 , 25 , 26 , 27 , 29. God need not flatter such Worms as we , nor promise us that which he never meaneth to perform : He hath laid the rudiments of our hope , in a nature capable of desiring , seeking , and thinking of another life : He hath called me by Grace , to actual desires and endeavours : And some foretasts he hath vouchsafed : I look for no Heaven , but the Perfection of Divine Life , Light , and Love in endless Glory with Christ and his holy Ones : And this he hath begun in me already : And shall I not boldly hope when I have the capacity , the promise , and the earnest and foretast ? Is it not God himself that hath caused me to hope ; was not Nature , Promise , and Grace from him ? And can a Soul miscarry and be deceived , that departeth hence in a hope of God's own causing and encouraging ? Lord , I have lived in hope ? I have prayed in hope : I have laboured , suffered and waited in hope : And by thy Grace I will die in hope ? And is not this according to thy Word and Will ? And wilt thou cast away a Soul that hopeth in thee , by thine own Command and Operation ▪ Had Wealth and Honour , or continuance on Earth , or the favour of Man , been my reward & hope , my hope & I had died together : Were this our best , how vain were Man ? But the Lord liveth , and my Redeemer is glorified and interceedeth for me ! And the same Spirit is in Heaven , who is in my Heart ; ( As the same Sun is in the Firmament which is in my House : ) And the Promise is sure to all Christ's Seed : And Millions are now in Heaven , that once did live and die in hope ; they were Sinners once as now I am : They had no other Saviour , no other Sanctifier , no other Promise than I now have , confessing that they were Strangers here , they looked for a better Countrey , and for a City that had Foundations , even a heavenly where now they are : And shall I not follow them in hope that have sped so well ? Hope then O my Soul unto the end , 1 Pet. 1. 13. From henceforth and for ever hope in the Lord , Psal . 131. 13. I will hope continually , and will yet praise thee more and more ; my Mouth shall shew forth thy Righteousness and Salvation , Psal . 71. 14 , 15. The Lord is at my right Hand ; I shall not be moved : My Heart therefore is glad , and my glory rejoiceth ; my Flesh also shall dwell confidently and rest in hope ; for God hath shewed me the path of Life ; in his presence is fulness of joy , and at his right Hand are pleasures for evermore , Psal . 16. 8 , 9 , 10 , 11. III. What then remaineth , O my Soul , but that in TRUST and HOPE thou LOVE thy God , thy Saviour , thy Comforter , the Glorious Society , thy own Perfection in Glorious , Endless , Heavenly Life , and Light , and Love , and the Joyful Praises of Jehovah , better then this burden of painful and corruptible Flesh , and this howling Wilderness , the Habitation of Serpents and untamed Bruits , where unbelief and murmuring , Lust and Folly , Injustice and Uncharitableness , Tyranny and Divisions , Pride and Contention , have long provoked God , and wearied thee ? Where the Vintage and Harvest is Thorns and Thistles , Sin and Sorrows , Cares and Crosses , manured by manifold Temptations ! How odious is that darkness and unbelief , that unholiness and disaffection , that deadness and stupidity , which maketh such a work as this , so reasonable , necessary , and pleasant a work , to seem unsuitable or hard ! Is it unsuitable or hard to the Eye to see the Sun and Light ? Or by it to see the beautified World ? Or for a Man to love his Life or Health ; his Father or his Friend ? What should be easier to a Nature that hath rational LOVE , than to Love him , that is Essential LOVE itself : He that loveth all , and giveth to all the Loving faculty , should be loved by all : And he that hath specially loved me should be specially loved by me ? Love is the Perfection of all thy Preparations : It desireth to Please God ; and therefore to be in the most pleasing state , and freed from all that is displeasing to him ; which is not to be hoped for on Earth : It desireth all suitable nearness , acquaintance , union and communion : It is weary of distance , estrangedness , and alien society , and affairs : It taketh advantage of every notice , intimation , or mention of God , to renew and exercise these desires : Every Message , and Mercy from him is fewel for Love , and while we are short of Perfection stir up our desires after more ! When Love tasteth of the Grapes it would have the Vine : When it tasteth of the Fruits it would dwell where they grow , and possess the Land ! Its thoughts of Proximity and fruition are sweet . No other Person or Thing can satisfie it . The Soul is where it loveth : If our Friend dwell in our Hearts by Love ; and if fleshly Pleasure , Riches , and Honour , do dwell in the Heart of the Voluptuous , the Covetous , and the Proud , surely God and our Redeemer , the heavenly Society , Holiness , and Glory , do dwell in the Heart which loveth them with a fervent Love ! And if Heaven dwell in my Heart , shall I not desire to dwell in Heaven ? Light and Light , Fire and Fire are not more inclined to union then Love and Love ; Gracious Love , and Glorious Love : Would Divine Original , Universal LOVE , communicate and pour out itself more plentifully upon my Heart , how easy would it be to leave this Flesh and World ? And to hear the Sentence of my departure to my God ? Death and the Grave would be but a Triumph for victorious Love : It would be easier to die in Peace and Joy , than to rest at Night , or to come home from my Travel to my beloved Friends , or to go when I am hungry to a Feast : A Little Love hath made me study willingly , and preach willingly , and write willingly , yea , and suffer somwhat willingly ; and would not more make me go more willingly to God ? Shall the imagination of House , Gardens , Walks , Libraries , Prospects , Meadows , Orchards , Hills , and Rivers , allure the desires of deceived Minds ? And shall not the Thoughts of the heavenly Mansions , Society and Delights , much more allure and draw up my desires ? The reading of a known Fiction of a Civitas Solis , an Utopia , an Atlantis , &c. hath pleased many : But if I did believingly hear of such a Countrey in the World , where men did never die , nor were sick , or weak or sad , where the Prince were perfectly just and pious , wise and peaceable , devoted to God and the publick good ; and the Teachers were all wise judicious men , of Universal certain knowledge , perfectly acquainted with the Matter and Method of Natural and Theological Truths , and all their duty , and all of one Mind , and of one Heart , and Tongue and Practice ; loving each other , and the People as themselves , and leading the Flocks heavenward through all temptations , with triumphant hopes and joy ; where all the People perfectly obeyed God , their Commanders and their Teachers , and lived in perfect Love , Unity , and Peace , and were daily employed in the joyful praises of God and hopes of Glory , and in doing all possible good to one another , contending with none through ignorance , uncharitableness or pride , nor ever reproaching injuring or hurting one another , &c. I say , if I knew or heard of such a Countrey , should I not love it before I ever see it , and earnestly desire to be there ? Nay , do I not over-love this distracted World , where Tyranny sheddeth streams of Blood , and layeth desolate Cities and Countries , and exposeth the miserable Inhabitants to lamentable Distress and Famine ; where the same Tyranny sets up the Wicked , reproacheth and oppresseth the Just and Innocent , keepeth out the Gospel , and keepeth up Idolatry , Infidelity , and Wickedness in the far greatest part of all the Earth ; where Satan chooseth Pastors too often for the Churches of Christ , even such as by Ignorance , Pride , Sensuality , Worldliness , and Malignity , become Thorns and Thistles , yea , devouring Wolves , to those whom they should feed and comfort ; where no two Persons are in all things of a Mind ; where Evil is commended , and Truth , and Goodness accused and oppressed , because mens Minds are unacquainted with them or unsuitable to them : And those that are the greatest pretenders to Truth , do most eagerly contend against it and oppose it ; and almost all the World are scolding or scuffling in the Dark : And where there appeareth but little hopes of a remedy : I say , can I love such a World as this ? And shall I not think more delightfully of the Inheritance of the Saints in Light , and the uniting Love and joyful praises of the Church triumphant and the heavenly Chore ? Should I not love a Lovely and a Loving World much better than a World where there is comparatively 〈◊〉 little Loveliness or Love ? All that is of God is Good and Lovely : But it is not here that his Glory shineth in felicitating Splendor : I am taught to look upward when I pray , and to say , Our Father which art in Heaven : God's works are amiable even in Hell ; and yet though I would know them , I would not be there : And , alas , how much of the works of Man , are mixed here with the works of God ? Here is God's Wisdom manifest ; but here is Man's obstinate folly : Here is God's Government ; but here is Mans Tyranny and Unruliness : Here is God's Love and Mercies ; but here are m●ns Malice , Wrath and Cruelty , by which they are worse to one another than Wolves or Tigers , depopulating Countries , and filling the World with Bloodshed , Famine , Misery , and Lamentations ; proud Tyrants being worse than raging Plagues ; ( which made David choose the Pestilence before his Enemies pursuit : ) Here is much of God's beauteous order , and harmony : But here is also much of Man's madness , deformity and confusion . Here is much historical Truth , and some Civil and Ecclesiastick Justice ; but , alas , with how much odious falsehood , and injustice is it mixed ? Here is much precious Theological Verity : But how dark is much of it to such blind and negligent and corrupted minds , as every where abound : Here are wise judicious Teachers and Companions to be found ; but , alas , how few in comparison of the most ? And how hardly known by those that need them ? Here are Sound and Orthodox Ministers of Christ : But how few that most need them know which are they , and how to value them or use them ? And how many Thousands of seduced or sensual Sinners are made believe that they are but Deceivers , or as they called Paul , pestilent fellows , and movers of Sedition among the People : And in how many parts of the World are they as the Prophets that Obadiah hid in Caves , or as Micatah , or Elias among the Lying Prophets , or the Baalites ? Though such as of whom the World is not worthy . ( And is that World then more worthy of any love than Heaven ? ) There are Worthy and Religious Families which honour God , and are honoured by him : But , alas , how few ? And usually by the temptations of Wealth and Worldly Interest , how full even of the sins of Sodom , Pride , Fulness of Bread , and abundance of Idleness , if not also Unmercifulness to the Poor : And how are they tempted to plead for their sins and snares , and account it rustick Ignorance which contradicteth them : And how few Pious Families are there of the greater sort that do not quickly degenerate , and Posterity by false Religion , Errour or Sensuality , grow most contrary to the minds of their Pious Progenitors ? There are many that educate their Children wisely in the fear of God , and have accordingly comfort in them : But how many are there that having devoted them in Baptism to God , do train them up in the service of the Flesh , the World , and the Devil , which they renounced , and never understood , or at least intended , for themselves , or Children , what they did profess : How many Parents think , that when they offer their Children to God in Baptism without a sober and due consideration of the nature and meaning of that great Covenant with God , that God must accept and certainly regenerate and save them ? Yea , too many Religious Parents forget , that they themselves are Sponsors in that Covenant , and undertake to use the means on their part , to make their Children sit for the Grace of the son , and the Communion of the Spirit , as they grow up , and think God should absolutely sanctifie , keep and save them at Age , because they are theirs and were Baptized , though they keep them not from great and unnecessary temptations , nor teach them plainly and seriously the meaning of the Covenant which was made for them with God as to the nature , benefits or conditions of it : How many send them to others to be taught in Grammar , Logick , Philosophy , or Arts ; yea , and Divinity , before their own Parents ever taught them , what they did with God in Baptism , what they received ? And what they promised and vowed to do ? They send them to Trades , or secular Callings , or to travel in forreign Lands , among a Multitude of Snares , among tempting Company , and tempting Baits , before ever at home they were instructed , armed , and settled against those Temptations which they must needs encounter , and which if they overcome them , they are undone : How ordinarily when they have first neglected this great duty of their own for their fortification , do they plead a necessity of thrusting them out on these temptations , though utterly unarmed from some Punctilio of Honour or Conformity to the World , to avoid the Contempt of worldly men , or to adorn their ( yet naked ) Souls , with some of the Plumes or painted Trifles , Ceremonies or Complements , which will never serve instead of heavenly Wisdom , Mortification , and the Love of God and Man : As if they were like to learn that fear of God in a croud of diverting and tempting Company , Baits and Business , which they never learnt under the teaching , nurture and daily oversight of their religious Parents in a safer station : Or as if for some little reason they might send them as to Sea without Pilot or Anchor , and think that God must save them from the Waves : Or as if it were better to enter them into Satans School or Army , and venture them upon the notorious danger of Damnation , than miss of Preferment and Wealth , or of the Fashions and Favour of the Times ? And then when they hear that they have forsaken God , and true Religion , and given up themselves to Lust and Sensuality , and perhaps as Enemies to God and good men , destroy what their Parents laboured to build up , these Parents wonder at God's Judgments , and with broken Hearts lament their infelicity , when it were better to lament their own misdoing , and it had been best of all to have prevented it . Thus Families , Churches and Kingdoms run on to blindness , ungodliness and confusion : Self-undoing and serving the malice of Satan , for fleshly Lust , is the too common employment of Mankind : All is wise , and good , and sweet which is prescribed us by God , in true Nature or Supernatural revelation : But folly , sin , and misery , mistaking themselves to be Wit , and Honesty , and Prosperity , and raging against that which nominally they pretend to and profess , are the ordinary case and course of the most of men : And when we would plead them out of their deceit and misery , it 's well if we are not tempted to imitate them , or be not partly infected with their Disease , or at least reproached and oppressed as their Enemies : Such a Bedlam is most of the World become , where madness goeth for the only Wisdom , and he is the bravest Man that can sin and be damned with reputation and renown , and successfully drive or draw the greatest number with him unto Hell : To which the World hath no small likeness , forsaking God , and being very much forsaken by him . This is the World which standeth in competition for my Love , with the Spiritual blessed World : Much of God's Mercies and Comforts I have here had : But their sweetness was their taste of Divine Love , and their tendency to heavenly Perfection . What was the end and use of all the Good that ever I saw , or that ever God did for my Soul or Body , but to teach me to Love him , and to long for more ? How many weaning experiences ? How many Thousand bitter or contemning Thoughts have I had of all the glory and pleasures of this World ? How many Thousand love tokens from God have called me to believe and taste his Goodness ? Where ever I go , and which way soever I look , I see VANITY and VEXATION written upon all things in this World , so far as they stand in competition with God , and would be the end and portion of a fleshly Mind : And I see HOLINESS TO THE LORD written upon every thing , so far as it declareth God and leadeth me to him as my ultimate end . God hath not for nothing engaged me in a War against this World , and commanded me to take and use it as mine Enemy : The emptiness , dangerousness , and bitterness of the World , and the All-sufficiency , Trustiness , and Goodness of God have been the Summ of all the experiences of my life ? And shall a worldly backward Heart overcome the teachings of Nature , Scripture , the Spirit of Grace , and all Experience ? Far be it from me ! But , O my God , LOVE is thy great and special gift : All Good is from thee : But LOVE is the God-like Nature , Life , and Image : It is given us from the Love of the Father , the Grace of the Son , and the quickning , illuminating and sanctifying Operation of the Holy Spirit : What can the Earth return unto the Sun but its own reflected Beams ? ( If those . ) As how far soever Man is a Medium in Generation , Nature and that Appetite which is the moving pondus in the Child is thy work ; so whatever is Man's part in the Mediate work of Believing and Repenting , ( which yet is not done without thy Spirit and grace , ) certainly it is the blessed Regenerator which must make us New Creatures by giving us this Divine Nature , holy LOVE , which is the holy Appetite and Pondus of the Soul. Come down , Lord , into this Heart , for it cannot come up to thee . Can the Plants for Life , or the Eye for Light , go up unto the Sun ? Dwell in me by the Spirit of Love , and I shall dwell by Love in Thee . Reason is weak , and Thoughts are various , and Man will be a slippery uncertain Wight , if LOVE be not his fixing Principle , and do not incline his Soul to Thee ! Surely through thy Grace I easily feel , that I love thy Word , I love thy Image , I love thy Work , and O how heartily do I Love to Love thee ! And long to Know and Love thee more ! And if all things be of Thee , and through Thee , and to Thee , surely this Love to the Beams of thy Glory here on Earth , is eminently so ! It 's Thee , Lord , that it meaneth ! To Thee it looketh : It 's Thee it serveth ! For Thee it mourns , and seeks , and groans ! In Thee it Trusteth ! And the Hope , and Peace , and Comfort which support me , are in Thee ! When I was a returning Prodigal in rags , thou sawest me afar off , and mettest me with thy embracing , feasting Love : And shall I doubt whether he that hath better cloathed me , and dwelt within me , will entertain me with a Feast of greater love in the heavenly Mansions , the World of Love ? The suitableness of things below to my fleshly Nature , hath detained my affections too much on Earth ! And shall not the suitableness of things above to my Spiritual Nature , much more draw up my Love to Heaven . There is the GOD whom I have sought and served : He is also here ; but vailed , and but lit●le known : But there he shineth to heavenly Spirits in heavenly Glory . There is the Saviour in whom I have believed : He hath also dwelt in Flesh on Earth : B●t cloathed in such meanness , and humbled to such a Life and Death , as was to the Jews a stumbling Block , and to the Gentiles matter of reproach : But he Shineth and Reigneth now in Glory , above the malice and contempt of Sinners . And I shall there Live because he liveth ; and in his Light I shall have Light. He loved me here with a Redeeming , Regenerating and preserving Love : But there he will love me with a perfecting , glorifying joyful Love. I had here some Raies of heavenly Light : But interpositions caused Eclipses and Nights , yea , some long and winter Nights : But there I shall dwell in the City of the Sun , the City of God , the heavenly Jerusalem , where there is no Night , Eclipse or Darkness ! There are the heavenly Hosts whose holy Love and Joyful Praises I would fain be a partaker of ? I have here had some of their Loving assistance , but to me unseen , being above our fleshly way of Converse . But there I shall be with them , of the like Nature , in the same Orb , and of the same Triumphant Church and Chore ! There are perfected Souls gathered home to Christ : Not , as here , striving like Esau and Jacob in the Womb , not yet as John when he leaped in the Womb , because of his Mothers joy ; nor as wrangling Children that are hardly kept in the same House in Peace : Not like the Servants of Abraham and Lot , like Paul and Barnabas , like Epiphanius and Chrysostom , like Luther and Carolostadius , like Ridley and Hooper , or the many striving Parties now among us ; nor like the Disciples striving who should be the greatest : Not like Noah's Family in a wicked World , or Lot in a wicked City , or Abraham in an Idolatrous Land , nor like Elijah left alone , nor like those that wandred in Sheep Skins and Goat Skins , destitute , afflicted , and tormented , hid in Dens and Caves of the Earth ; not like Job on the Dunghil , or like Lazarus at the rich Man's Doors : Not like the African Bishops whose Tongues were cut out ; nor like the Preachers silenced by Papist imposers , ( in German ) by the Int●rim or elsewhere ; ) Nor like such as Tzegedine , Peucer and many other worthy men , whose maturest Age was spent in Prisons : Not as we poor bewildred Sinners , feeling evil , and fearing more , confounded in folly , and mad contention , some hating the only way of Peace , and others groping for it in the dark , wandring and lost in the clearest Light , where the illuminated can but pitty the Blind , but cannot make them willing to be delivered : What is Heaven to me , but GOD ? GOD who is LIFE , and LIGHT , and LOVE , communicating himself to blessed Spirits , perfecting them in the Reception , Possession and Exercise of LIFE and LIGHT , and LOVE , FOR EVER . These are not the Accidents , but the Essence of that God who is Heaven and All to me ; should I fear that Death which passeth me to Infinite Essential Life ? Should I fear a darksom passage into a World of perfect LIGHT ? Should I fear to go to LOVE itself ? Think , O my Soul , what the Suns quickening Light and Heat is to this lower corporeal World ? Much more is GOD , even Infinite , LIFE and LIGHT and LOVE to the blessed World above : Doth it not draw out thy desires to think of going into a World of LOVE ? When LOVE will be our Region , our Company , our Life : More to us than the Air is for our Breath ! than the Light is for our sight ; than our Food is for our Life , than our Friends are for our Solace : And more to us than we are to our selves , and we more for it as our ultimate end , than for our selves . O excellent Grace of Faith which doth foresee , and blessed Word of Faith that doth foreshew , this World of LOVE ! Shall I fear to enter where there is no WRATH , no fear , no strangeness , nor suspicion , nor selfish separation , but LOVE will make every holy Spirit as dear and lovely to me as my self , and me to them as lovely as themselves , and God to us all more amiable than our selves and all : Where LOVE will have no defects or distances , no damps or discouragements , no discontinuance or mixed disaffection ; but as LIFE will be without Death , and LIGHT , without Darkness , ( a perfect everlasting Day of Glory , ) so will LOVE be without any hatred , unkindness , or allay . As many Coals make one Fire , and many Candles conjoined make one Light , so will many living Spirits make one Life , and many illuminated Glorious Spirits , one Light and Glory , and many Spirits innaturalized into LOVE , will make one Perfect LOVE of GOD , and be LOVED as One by God for ever : For all the Body of Christ is One ; even here it is One in initial Union of the Spirit , and Relation to One God , and Head , and Life , 1 Cor. 12. throughout . Eph. 4. 1. to 17. and shall be presented as beloved and spotless to God , when the great Marriage Day of the Lamb shall come , Eph. 5. 24 , 25 , &c. Rev. 21. & 22. Had thou not given me , O Lord the LIFE of Nature , I should have had no conceptions of a Glorious everlasting Life : But if thou give me not the Life of Grace , I shall have no sufficient delightful inclination and desire after it . Hadst thou not given me Sight and Reason , the Light of Nature , I should not have thought how desirable it is to live in the Glorious Light and Vision ; but if thou give me not the Spiritual Illumination of a seeing Faith , I shall not yet long for the Glorious Light , and beatifical Vision . Hadst thou not given me a Will and Love which is part of my very Nature itself , I could not have tasted how desirable it is , to live in a World of Universal , perfect , endless LOVE : But unless thou also shed abroad thy LOVE upon my Heart , by the Spirit of Jesus the Great Medium of LOVE , and turn my very Nature or Inclination into Divine and Holy LOVE , I shall not long for the World of LOVE . Appetite followeth Nature : O give me not only the Image and the Art of Godliness ; the approaches towards it , nor only some forced or unconstant acts ; but give me the Divine Nature , which is Holy Love , and then my Soul will hasten towards thee , and cry , How long , O Lord , How long ! O come , come quickly , make no delay . Surely the fear of dying intimateth some contrary Love that inclineth the Soul another way ; and some shameful unbelief and great unapprehensiveness of the Attractive Glory of the World of LOVE : Otherwise no frozen Person so longeth for the Fire , none in a Dungeon so desireth Light , as we should long for the heavenly Light and Love. God's Infinite Essential SELF-LOVE , in which he is Eternally delighted in himself , is the most Amiable Object , and Heaven itself to Saints and Angels : And next to that His Love to all his Works , to the World , and to the Church in Heaven speaketh much more of his Loveliness than his Love to me . But yet due Self-love in me , is his work , and part of his natural Image ; and when this by sin is grown up to excess , ( through the withdrawing of a contracted narrow Soul , from the Union and due Love to my fellow Creatures , and to God ) I must also , I cannot but , enquire after God's Love to me , and by this my desires must much be moved : For I am not so capable of ascending above Self-interest , and Self-love , as in the state of Glorious Union I shall be . I am glad to perceive that others do love God ; and I love those most that I find most love him : But it is not other mens love to God that will be accepted by him instead of mine : Nor is it God's Love to others ( which yet rejoiceth me ) that will satisfie me without his love to me . But when all these are still before me , God's Essential Self-love and Delight , his Love to his Creatures , especially the Glorified , and his Love to me also , even to me a vile unworthy Sinner ; what then should stay my ascending Love , or discourage my desires to be with God ? And dost thou doubt , canst thou doubt , O my Soul , whether thou art going to a God that loveth thee ? If the Jews discerned the great love of Christ to Lazarus by his Tears , canst not thou discern his Love to thee in his Blood ? It is never the less but the more obliging and amiable , that it was not shed for thee alone , but for many . May I not say as Paul , Gal. 2 , 20. I live by the Faith of the Son of God , that hath loved Me , and given himself for me ! Yea , it is not so much I that live , as Christ Liveth in me ? And will he forsake the Habitation which his love hath chosen ? And which he hath so dearly bought ! O read often that triumphing Chapter , Rom. 8. and conclude , What shall separate us from the Love of God ? If Life have not done it , Death shall not do it . If leaning on his Breast at Meat , was a token of Christ's special love to John , is not his dwelling in me by my Faith , and his living in me by his Spirit , a sure token of his love to me : And if a dark saying , [ If he tarry till I come , what is that to thee ? ] raised a report that the beloved Disciple should not die , why should not plain Promises assure me that I shall live with him that loveth me for ever ? Be not so unthankful , O my Soul , as to question doubtingly whether thy heavenly Father , and thy Lord doth love thee ? Canst thou forget the sealed Testimonies of it ? Did I not even now repeat so many as should shame thy doubts ? A multitude of thy Friends have loved thee so entirely , that thou canst not doubt of it ? And did any of them signifie their love with the convincing evidence that God hath done ? Have they done for thee what he hath done : Are they Love itself ; Is their love so full , so firm and so unchangeable as his ? I think the sweetlier of Heaven because abundance of my ancient Lovely and Loving Holy Friends are there , and am the willinger by Death to follow them . And should I not think of it more pleasedly because my God and Father , my Saviour , and my Comforter is there ? And not alone , but with all the Society of Love. Was not Lazarus in the Bosom of God himself ? yet it is said , that he was in Abraham's Bosom ; as the Promise runs , that we shall sit down with Abraham , Isaac , and Jacob in the Kingdom of God. And what maketh the Society of Saints so sweet as holy Love ? It is comfortable to read that , To love the Lord our God with all our Heart , and Soul , and might , is the First and great Commandment ; and the Second is like to it , To Love our Neighbours as our selves . For God's Commands proceed from that Will which is his Nature or Essence , and they tend to the same as their Objective end . Therefore he that hath made Love the Great Command , doth tell us that LOVE is the Great conception of his own Essence , the spring of that Command ; and that this commanded imperfect Love , doth tend to perfect heavenly Love , even to our communion with Essential Infinite Love. It were strange that the Love and Goodness which is equal to the Power that made the World , and the Wisdom that ordereth it , should be scant and backward to do good , and to be suspected more than the Love of Friends ! The remembrance of the holiness , humility , love and faithfulness of my dearest Friends of every Rank with whom I have conversed on Earth , in every place where I have lived , is so sweet to me , that I am oft ready to recreate my self with the naming of such as are now with Christ : But in Heaven they will love me better than they did on Earth ; and my love to them will be more pleasant : But all these Sparks are little to the Sun. Every place that I have lived in was a place of Divine Love , which there set up its obliging Monuments . Every Year and Hour of my life hath been a time of Love : Every Friend , and every Neigbour , yea , every Enemy have been the Messengers and Instruments of Love. Every state and change of my life , notwithstanding my sin , hath opened to me Treasures and Mysteries of Love. And after such a life of Love , shall I doubt whether the same God do love me ? Is he the God of the Mountains and not of the Valleys ? Did he love me in my youth and health ? And doth he not love me in my Age , and Pain , and Sickness ; Did he love all the Faithful better in their life than at their Death ? If our hope be not chiefly in this life , neither is our state of Love , which is principally the heavenly endless Grace . My groans grieve my Friends , but abate not their love . Did he love me for my strength , my weakness might be my fear : as they that love for Beauty , loath them that are deformed , and they that love for Riches , despise the Poor : But God loved me when I was his Enemy to make me a Friend , and when I was bad to make me better : What ever he taketh pleasure in , is his own gift . Who made me to differ ? And what have I that I have not received ? And God will finish the Work , the Building , the Warfare that is his own . O the multitude of Mercies to my Soul and Body , in Peace and War , in Youth and Age , to my self and friends , the many great and gracious deliverances which have testified to me the Love of God! Have I lived in the experience of it , and shall I die in the doubts of it ? Had it been Love only to my Body , it would have died with me , and not have accompanied my departing Soul : I am not much in doubt of the truth of my Love to him : Though I have not seen him save as in a Glass , as in a Glass seen I love him : I love my Brethren whom I have seen , and those most that are most in Love with him : I love his Word , and Works , and Ways , and fain I would be nearer him , and love him more ; and I loath my self for loving him no better . And shall Peter say more confidently , [ Thou knowest that I love thee ] than [ I know that thou lovest me ? ] Yes , he may ; because though God's Love is greater and stedfaster than ours , yet our knowledge of his great love , is less than his knowledge of our little love ; and as we are defective in our own Love , so are we in our certainty of its sincerity . And without the knowledge of our Love to God , we can never be sure of his special love to us . But yet I am not utterly a stranger to my self : I know for what I have lived and laboured in the World ! And who it is that I have desired to please . The God whose I am , and whom I serve hath loved me in my youth , and he will love me in my aged weakness . My Flesh and my Heart fail : my pains seem grievous to the Flesh : But it is LOVE that chooseth them , that useth them for my good , that moderateth them , and will shortly end them . Why then should I doubt of my Fathers Love ? Shall pain or dying make me doubt ? Did God love none from the beginning of the World , but Henoch and Elias ? And what am I better than my fore-Fathers ? What is in me that I should expect exemption from the common lot of all Mankind ? Is not a competent time of great Mercy on Earth , in order to the unseen felicity all that the best of men can hope for ? O for a clearer , stronger Faith , to shew me the World that more excelleth this , than this excelleth the Womb where I was conceived ! Then should I not fear my third Birth day , what pangs soever go before it ; nor be unwilling of my change ! The Grave indeed is a Bed that Nature doth abhor : Yet there the weary be at rest : But Souls new born have a double Nature that is Immortal , and go to the place that is agreeable to their Nature ; even to the Region of Spirits , and the Region of Holy Love. Even passive Matter that hath no other Natural motion , hath a Natural Inclination to uniting , aggregative motion . And God maketh all Natures suitable to their proper ends and use : How can it be that a Spirit should not incline to be with Spirits ? And Souls that have the Divine Nature in holy Love , desire to be with the God of Love ? Arts , and Sciences , and Tongues become not a Nature to us ; Else they would not cease at Death : But holy LOVE is our New Nature , and therefore ceaseth not with this bodily life . And shall accidental love make me desire the company of a frail and mutable Friend ? And shall not this ingrafted inseparable love , make me long to be with Christ ? Though the love of God to all his Creatures will not prove that they are all Immortal , nor oblige them to expect another life , that never had Capacity or Faculties to expect it ; yet his love to such as in Nature and Grace are made capable of it , doth warrant and oblige them to believe and hope for the full Perfection of the work of love . Some comfort themselves in the love of St. Peter , as having the Keys of Heaven : And how many could I name that are now with Christ , who loved me so faithfully on Earth , that were I sure they had the Keys and Power of Heaven ( and were not changed in their Love ) I could put my departing Soul into their Hands , and die with joy . And is it not better in the Hand of my Redeemer , and of the God of Love , and Father of Spirits ? Is any love comparable to his ? Or any Friend so boldly to be trusted ? I should take it for ungrateful unkindness in my Friend , to doubt of my love and trustiness , if I had given him all that he hath , and maintained him constantly by my kindness ! But O how odious a thing is sin ! Which by destroying our love to God , doth make us unmeer to believe and sweetly perceive his Love ? And by making us doubt of the Love of God , and lose the pleasant relish of it , doth more increase our difficulty of loving him ! The Title that the Angel gave to Daniel [ A Man greatly beloved of God , ] methinks should be enough to make one joyfully love and trust God , both in life and death . Will Almighty LOVE ever hurt me or forsake me ? And have not all Saints that Title in their degrees ? What else signifieth their Mark and Name , HOLINESS TO THE LORD ? What is it but our separation to God as his peculiar beloved People ? And how are they separated but by mutual love , and our forsaking all that alienateth or is contrary ? Let Scorners deride us as self flatterers that believe they are God's Darlings ( and wo to the Hypocrites that believe it on their false Presumption ; ) without such belief or grounded hopes I see not how any Man can die in true Peace . He that is no otherwise beloved than Hypocrites , and Unbelievers , must have his portion with them : And he that is no otherwise beloved than as the ungodly , unholy and unregenerate , shall not stand in judgment , nor see God , nor enter into his Kingdom . Most upright Souls are to blame for groundless doubting of God's Love ; but not for acknowledging it , rejoicing in it , and in their doubts being most solicitous to make it sure : Love brought me into the World , and furnished me with a Thousand Mercies ! Love hath provided for me , delivered me , and preserved me till now ! And will it not entertain my separated Soul ? Is God like false or insufficient Friends , that forsake us in adversity ! I confess that I have wronged LOVE by sin ; by many and great unexcusable sins ! But all save Christ himself were sinners , which love did purifie and receive to Glory ! God who is rich in Mercy for the great love wherewith he loved us , even when we were dead in sins hath quickned us together with Christ ( by Grace we are saved ) and hath raised us up together in heavenly places in Christ Jesus , Eph. 2. 4 , 5 , 6. O that I could love much that have so much forgiven ! The glorified praised him who loved us , and washed us from our sins , in his own Blood , and made us Kings and Priests to God , Rev. 1. 5 , 6. Our Father that hath loved us , giveth us consolation and good hope through Grace , 2 Thess . 2. 16. I know no sin which I repent not of with self-loathing ! And I earnestly beg and labour that none of my sins may be to me unknown . I dare not justifie even what is any way uncertain ; though I dare not call all that my sin which siding men of differing judgments on each side passionately call so : While both sides do it on contrary accounts , and not to go contrary ways is a Crime . O that God would bless my accusations to my illumination , that I may not be unknown to my self ! Though some think me much better than I am , and others much worse , it most concerneth me to know the Truth my self , flattery would be more dangerous to me , than false accusations , I may safelier be ignorant of other mens sins than of my own . Who can understand his errours : Cleanse me Lord from secret sins ( and let not ignorance or errour keep me in impenitence ; ) and keep thou me back from presumptuous sins , Psal . 19. 12 , 13. I have an Advocate with the Father , and thy Promise , that he that confesseth and forsaketh his sins shall have Mercy . Those are by some men taken for my greatest sins , which my most serious Thoughts did judge to be the greatest of my outward duties , and which I performed through the greatest difficulties , and which cost me dearest to the Flesh , and the greatest self-denial and patience in my reluctant Mind : Where-ever I have erred , Lord , make it known to me , that my confession may prevent the sin of others ; and where I have not erred , confirm and accept me in the right . And seeing an unworthy Worm hath had so many Testimonies of thy tender love , let me not be like them , Mal. 1. 1 , 2. that when thou saidst , I have loved you , unthankfully asked , Wherein hast thou loved us , Heaven is not more spangled with Stars , than thy Word and Works with the refulgent Signatures of Love. Thy well beloved Son , the Son of thy Love , undertaking the Office , Message and Work of the greatest Love , was full of that Spirit which is Love , which he sheds abroad in the Hearts of thine Elect , that the Love of the Father , the Grace of the Son , and the communion of the Spirit may be their hope and life . His Works , his Sufferings , his Gifts , as well as his comfortable Word , did say to his Disciples , Joh. 15. 9. As the Father loved me , so have I loved you : continue ye in my love . And how , Lord , shall we continue in it , but by the thankful belief of thy love and loveliness , desiring still to love thee more , and in all things to know and please thy Will ! Which thou knowest is my Souls desire ! Behold then , O my Soul , with what Love the Father , Son , and Holy Spirit have loved thee , that thou should be made and called a Son of God , redeemed ; regenerate , adopted into that Covenant-state of Grace in which thou standest : Rejoice therefore in hope of the G●ory of God , Rom. 5. 1 , 2. being justified by Faith , having Peace with God , and access by Faith and Hope that maketh not ashamed ; that being reconciled , when an Enemy , by the Death of Christ , I shall be saved by his life . Having loved his own , to the end he loveth them , and without end : His Gifts and Calling are without Repentance : When Satan , and thy Flesh would hide God's love , look to Christ , and read the golden words of Love in the Sacred Gospel ; and peruse thy many recorded experiences , and remember the convictions which secret and open Mercies have many a time afforded thee ! But especially draw nearer to the Lord of Love , and be not seldom and slight in thy contemplations of his Love and Loveliness ; Dwell in the Sun-shine , and thou w●lt know that it is light , and warm , and comfortable . Distance and strangeness cherish thy doubts : Acquaint thy self with him , and be at peace . Yet look up , and oft and earnestly look up , after thy ascended glorified Head , who said , Tell my Brethren , I ascend to my Father and your Father , to my God and your God! Think where and what he is , and what he is now doing for all his own ; and how humbled , abased , suffering Love is now Triumphant , regnant , glorified Love ; and therefore no less than in all its tender expressions upon Earth . As Love is no where perfectly revealed but in Heaven , so I can no where so fully discern it , as by looking up by Faith to my Father and Saviour which is in Heaven , and conversing more believingly with the heavenly Society . Had I done this more and better , and as I have persuaded others to do it , I had lived in more convincing delights of God's Love , which would have turned the fears of Death into joyfuller hopes , and more earnest desires to be with Christ , in the Arms , in the World , in the life of Love , as far better than to be here , in a dark , a doubting , fearing World. But , O my Father , Infinite LOVE , though my Arguments be many and strong , my Heart is bad , and my strength is weakness , and I am insufficient to plead the cause of thy Love and Loveliness to my self or others : O plead thy own cause , and what Heart can resist ? Let it not be my word only , but Thine that thou lovest me , even me a Sinner ; speak it as Christ said to Lazarus Arise : If not , as thou tellest me that the Sun is warm , yet as thou hast told me , that my Parents and my dearest Friends did love me , and much more powerfully than so . Tell it me , as thou tellest me that thou hast given me life , by the consciousness and works of life : That while I can say , Thou that knowest all things , Knowest that I love Thee ; it may include , [ therefore , I know that I am beloved of thee ; ] and therefore come to thee in the confidence of thy Love , and long to be nearer in the clearer sight , the fuller sense , and joyfuller exercise of Love for ever . Father , into thy Hand I commend my Spirit : Lord Jesus receive my Spirit ! Amen . AN APPENDIX . A Breviate of the Helps of Faith , Hope , and Love. A Breviate of the proof of Supernatural Revelation , and the Truth of Christianity . 1 TIM . 3. 16. Without Controversie , great is the Mystery of Godliness , God was manifested in the Flesh , justified in the Spirit , seen of Angels , preached to the Gentiles , believed on in the World , received up into Glory . THese are the Creed , or Six Articles of the Gospel , which the Apostles preached . § 1. I. God manifested in the Flesh of Jesus , is the first and great Article . Believe this and believe all : No wonder that believing that Jesus Christ is the Son of God is so often made in Scripture , the description of saving Faith , the Title to Baptism , and Pardon , and Salvation , the Evidence of the Spirit , &c. He that truly and practically believeth that God came in Flesh to Man , and that Christ is the Fathers Messenger from Heaven , must needs believe that God hath a great value for the Souls of men and for his Church , that he despiseth not even our Flesh , that his Word is true and fully to be trusted , that he who so wonderfully came to Man , will certainly take up Man to him : Who can doubt of the Immortality of Souls , or that Christ will receive the departing Souls of the Faithful to himself , who believeth that he took Man's Nature , and hath glorified it now in Heaven , in union with the Divine ? Who can ever have low Thoughts of God's love and Mercy who believeth this ? And who can prostitute his Soul and Flesh to wickedness , who firmly believeth that he took the Soul and Flesh of Man , to sanctifie and glorifie it . § 2. II. The holy Spirit is the Justification of the Truth of Jesus Christ . He is Christ's Advocate and Witness to the World. He proveth the Gospel by these five ways of Evidence . I. By all the Prophesies , Types and Promises of Christ in the Old Testament before Christs coming . II. By the Inherent impress of God's Image on the Person and Doctrine of Christ : VVhich Propria luce sheweth itself to be Divine . III. By the concomitant Miracles of Christ : Read the History of the Gospel for this use , and observe each History . IV. By the subsequent gift of the Spirit to the Apostles and other Christians , by Languages , wonders and multitudes of Miracles to convince the VVorld . V. By the undeniable and excellent work of Sanctification on all true Believers through all the VVorld , in all generations to this day . These five are the Spirits VVitness which fully justifieth the certain Truth , that Jesus Christ is the Son of God. § 3. Quest . But how are we sure who our selves never saw the Person , Miracles , Resurrection , Ascension of Christ , that the History of them is true ? Answ . 1. We may be sure that the Spectators were not deceived . II. And that they did not deceive them to whom they reported it . III. And that we are not deceived by any miscarriage in the historical Tradition to us . § 4. I. It was not possible that men that were not mad , that had Eyes and Ears , could for three Years and a half believe that they saw the Lame , the Blind , the Deaf , and all Diseases healed , the Dead raised , Thousands miraculously fed , &c. and this among crouds of People that still followed Christ , if the things had not been true : One Man's Senses may be deceived at some one instance , by some deceitful accident : But that the Eyes and Ears of Multitudes should be so oft deceived many years in the open Light , is as much as to say , No Man knoweth any thing that he seeth and heareth . § 5. II. That the Disciples who received the Apostles and Evangelists report of Christ were not deceived by the Reporters , is most evident . For , 1. They received it not by hearsay , at the second hand , but from the Eye and Ear Witnesses themselves , who must needs know what they said . 2. They heard this report from Men of the same Time , and Age , and Countrey , where it was easy to examine the case , and confute it , had it been false . 3. The Apostles appealed to crouds and Thousands of Witnesses , as to many of Christ's Miracles , who would have made it odious , had it not been true . 4. They sharply reproved the Rulers for persecuting Christ , which would provoke them to do their best to confute the Apostles for their own justification . 5. Christ chose men of no great human Learning and Subtility , but common , plain , unlearned men , that it might not be thought a deceit of Art. 6. Yea , he did not make much more known to them before his Death , than the bare Matters of Fact which they da●ly saw , and that he was the Christ , and Moral Doctrine ; his Death , Resurrection , Ascension , and Kingdom of Heaven they knew little of before : But experience and the sudden coming down of the Spirit suddenly taught them all the rest . 7. They taught not one another , but were every one personally taught of God. 8. And yet they all agreed in the same Doctrine , when they were dispersed over the World ; and never differed in any one Article of Faith. 9 They were men that had no worldly Interest , Wealth or Dominion to seek . 10. Yea , they renounced and denied all worldly Interest , and sealed their Testimony by their Sufferings and Blood ; and all in hope of a heavenly reward which they knew that Lying was no means to obtain . 11. Had they plotted to cheat the World ( for nothing ) the sin is so heinous that some one of them would have repented and confest it , at least , at death ; which none of them did , but died joyfully as for the Truth . 12. Paul was converted by a Voice and Light from Heaven , in the presence of those that travelled with him in his persecuting design . 13. But yet it is a fuller evidence that the Doctrine which they delivered as from God , beareth a Divine Impress , that as the Light , it is its own Evidence . 14. And for the more infallible conviction , they that testified of Christs Miracles did the like themselves to confirm their Testimony , they spake with Tongues which they never learnt : They healed all Diseases ; even the shadow of Peter , and the Clothes that came from Paul , did heal men . They raised the Dead : And they that in all Countries converted the Nations by their own Miracles , attesting the Miracles and Resurrection of Christ , must needs compel the Spectators to believe them . 15. Yet , more than all this , those that believed them were presently enabled to do the like in one kind and degree or other . The same extraordinary gift of the Spirit fell upon the common multitude of Believers by the laying on of the Apostles hands . So that Simon Magus would fain have bought that Power with Money . And when men witnessed Christ's Miracles , and wrought the like themselves , and those that believed them had and did the like , ( either Healing , Tongues , Prophesie or some wonders , ) it was sure an infallible way of testifying . 16. When wrangling Hereticks quarrelled with the Apostles , and would draw away Disciples to themselves by disparaging them they still appealed to the Miracles wrought by these Disciples themselves , or in their sight ; as Gal. 3. 1 , 2 , 3 , 5. And as Christ , when the Jews said he did all by Beelzebub , when he cast out devils , askt them [ By whom do your Children cast them out ? ] Which had it been false , would have turned all the People from them . 17. Their adversaries were so far from writing any Confutation of their Testimony , that they confest the Miracles , and had no shift but either to blaspheme the Holy Ghost , and say that they were done by the Devil ; or else by persecution and violence to oppress them . As if the Devil were Master of the World , and could remedilesly deceive it against God's will , or God himself would send or suffer a full course of Miracles remedilesly to deceive the World , which is to make God like the Devil : Or as if the Devil were so good as by Miracles to promote so holy and amiable and just a Doctrine as that of Christianity , to make men wise , and good , and just , and kill their sin . So that this blasphemy of the Holy Ghost , makes Satan to be God , or God to be Satan . 18. All the cruelty , powers , Learning and Policy of their Adversaries was not able to stop the progress of this Testimony , much less to prevail against it . III. It is then most certain that the first Witnesses were not deceived by Christ , nor Believers after deceived by them : The next Question is , whether we be not deceived by a false historical Tradition of these things . Had we seen them all our selves , we must needs have believed ; but at this distance we know not what misreports may interven : what Eye-sight and hearing was to them , that Tradition is to us . Now the Question is , Is it certainly the very same Fact and Doctrine which they received , and which we receive ? And here let it be premised that there is no other way of assurance than that which God hath afforded us , that the reason of Man could have desired . 1. If we would see God , and Heaven , and Hell , this is not a way suitable to the state of Probationers that live in Flesh on Earth . Angels live by vision and fruition of Glory : And Bruits by sense on sensible things : But reasonable Travellers must live by reason , and by believing certain Revelation . 2. If God will send his Son from Heaven to ascertain us , and we will believe no more than we see our selves , then Christ must dwell on Earth to the end of the World , & he must be in all places of the Earth at once that all may see , and he must die and rise again before all men in all Ages : And how mad an expectation is this ? 3. Or if all that deliver us the History must work Miracles before our Eyes , or else we will not believe them , it is still most absurd . Will you not believe that the Laws of the Land are genuine , or that ever there were such Kings as made them unless he that tells it you work Miracles ? Shall not Children believe their Parents , or Schollars their Tutors , unless they work Miracles . 3. I must premise that there is three sorts of Tradition , I. Such as depends on the common Wit and Honesty of Mankind : And this is very much to be suspected , wickedness , folly and lying being grown so common in the World. II. Such as depends on the extraordinary skill and honesty of some proved men : And this deserveth much belief ; but it is but an uncertain humane Faith. III. Such as depends on Natural Necessity , and cannot possibly be false ; we have both these last to ascertain us of the Gospel History . This resteth on a distinction of the Acts of Mans Will : Some of them are mutably free ; and these give no certainty : Some of them are naturally and immutably necessary , and Man can do no otherwise , and these give even natural Infallible certainty : Such are , To love ones self , to love fel●city ; to hate torment and misery ▪ &c. And to know that which is fully manifest to our sound Senses , &c. When men of contrary Interests and temper , all confess the Truth of known things , about which their Interests stand cross , it is a Physical evidence of Truth : On this account mens agreement about Natural Notices is infallible . It seems strange that all the World from Adam's time are agreed which is the first , second , and third , &c. day of the Week , and not a day lost till now . It could not be otherwise , Because being a thing of Natural interest and notice , if any Kingdom had lost a day by over sleeping , or had agreed to falsifie it , all the rest of the World would have shamed them . Thus all Grecians , Latines , Englishmen , &c. agree about the sense of Words ; for if some would pervert them , the rest would detect it . Thus we are certain that the Statutes of the Land , are not counterfeit : For men of cross interests hold their Lands , and lives by them ; and if some did counterfeit them , the rest would by interest be bound to detect it . Arg. 1. There can be no effect without an adequate cause . But in Nature there is no cause that can make all men agree to assert a known falshood , or deny a known Truth , against all their known interest : therefore there can be no such effect . Arg. 2. A necessary cause will necessarily effect : But where mens known Interest obligeth them to agree of a known Truth , this is a necessary cause of certain credibility : therefore it hath a necessary effect . You know who were your Parents , and when and where you were Born , &c. by such Tradition in a lower Degree . This dependeth not on pretended Authority , nor on meer honesty ; but on natural necessity . Having premised this , I come to prove that we have such Tradition of Physical infallible evidence , that the Faith of the present Church in the Essentials is the same which the first Churches received infallibly from the Apostles . 1. The World knoweth that ever since Christ's Ascension all that believed in him , were Baptized ( as all Abraham's Covenanting seed were Circumcised : ) And what is Baptism , but a Profession of Belief in Jesus Christ as dead , risen and glorified ; and a devoting our selves in Covenant to God the Father , Son , and Holy Ghost ? All that ever were Christians by solemn Vow profest this same Faith : And this is such a Tradition of Christianity as humane Generation down from Adam is of the same humanity in the World. 2. They that were Baptized were Catechized first ; in which the three Articles of Baptism were opened to them , of which Christ's Death , Resurrection and Ascension were part : And this hath been an undeniable Tradition of the same Faith. 3. The Summ of the Christian Faith was from the beginning drawn up in certain Articles called the Creed , which expounded the three Baptismal Articles ; and all Churches on Earth had the same in sense , and most in Words ; and all at Age that were Baptized , professed this Creed : Which is as full a Tradition of the same Belief in Christ's Birth , Death , and Resurrection , Ascension and Glory , as Speaking is a Tradition of the same humane Nature . 4. Before Christ's Ascension , he instituted the Office of the Sacred Ministry , which Friends and Foes confess hath continued ever since : And what is this Ministry , but an Office of publishing the Gospel of Christ , his Life , Death , Miracles , Resurrection , Grace , &c. What else have they done in all Ages in the World ? So that the Office is an undeniable Tradition . 5. Christ and his Apostles instituted the Weekly Celebration of the Remembrance of his Resurrection on the Lord's days : Friends and Foes confess the History , that the first Day of the Week hath been kept for such Memorial ever since , through all the Christian part of the World : Which proveth the uninterrupted belief of Christ's Resurrection , as a Notorious Practical Tradition . 6. Christ and his Apostles ever since his Resurrection instituted Solemn Assemblies of Christians to be held on those Days , and at other Times : Once a Week was the least through the Christian World : And what did they meet for but to Preach , hear and profess the same Christian Faith ? 7. It was the constant custom of Christians in their Assemblies , and their Houses , to sing Hymns of Praise to Jesus Christ , in remembrance of his Resurrection , &c. Pliny tells Trajan that this was the practice by which Christians were known by their Persecutors : Which is a Practical Tradition . 8. Jesus Christ instituted , and all Christians to this Day have constantly used , the Sacrament of Christ's Sacrifice , called the Eucharist ; to keep in remembrance his Death till he come , and profess their Belief that he is our Life . And as the constant Celebration of the Passover with all its Ceremonies , was a most certain Tradition of the Egyptians Plagues , and Israelites deliverance , more than a bare written History would be ; so hath the Lord's Supper been of the uninterrupted belief of the History of our Redemption by Christ . 9. The Church hath from the beginning had a constant Discipline , by which it hath kept it self separate from Hereticks , who have denied any Essential Article of this Faith : Which is a sure Tradition of the same belief . 10. None question but Christians have from the beginning been persecuted for this same Faith ; and in Persecution made Confession of it : Persecutors , and Confessors then are both the Witnesses of the Continuance . 11. When ever Hereticks or Enemies have written against Christians , their Apologies and Defences shew that it was this same Faith that they owned . 12. Most of the adverse Hereticks owned the same Matters of Fact. 13. The Jews were long before in Possession of the Books of the Old Testament , which bear their Testimony to Christ . 14. The Books of the New Testament have by certain Tradition been delivered down to this present Day , which contain the Matters of Fact , and Doctrin , the Essentials , Integrals and Accidents of the Faith. 15. No Enemies have written any thing against the Matter of Fact , of any Moment . 16. Yea , the Jews and other bitterest Enemies confess much of the Miracles of Christ . 17. Martyrs have cheerfully forsaken Life , and all in confessing it . 18. God by his wonderful Providence hath maintained it . 19. The Devil and all the Wicked of the World are the greatest Enemies to it . 20. The Holy Ghost hath still blest it , to work the same holy and heavenly Nature , and Life in all sincere and serious Believers . Quest . This proveth infallibly the Tradition of the same Faith in the Essentials : But how prove you that the same Holy Scripture is delivered as uncorrupted ? Answ . All the Bible is not brought down so unchanged as are the Essentials of our Religion : When there were no Bibles but what Scriveners wrote , no wonder if oversight left few Copies without some of their slips . There are hundred of various Readings in the New Testament ; and of many no Man can be certain which is true : But none of them are such as make any difference in the Articles of our Faith , or Practice , nor on which any point of Doctrine or Fact dependeth . And the words are necessary but for the Matter , which they do record . And , 1. All Ministers , and all Churches constantly used this same Scripture publickly , and privately , as the Word of God ; so that it could not be easily altered . 2. They all knew that a Curse is pronounced against every one that addeth or diminisheth : Which must needs possess them with fear of corrupting it . 3. They took it to be the Charter of their own Salvation . 4. The work of the Ministers was to expound it , and preserve it against Corrupters . 5. These Ministers and Churches were over much of the World , and could not agree together to corrupt it : And if some did it , all the rest would soon detect it . 6. Heresies and Quarrels were quickly too rife among them : So that cross Interests and Animosities would soon have fallen upon the Corrupters . 7. Some Hereticks made some adding and corrupting attempts , which the Church presently condemned and turned it to their shame . 8. In all the Disputations then managed , the same Scriptures were appealed to . 9. The Translations into various Languages shew that the Books were the same , without any Momentous difference . 10. To this Day when Sin and Tyranny have torn the Church into many Factions , they all receive the same Canonical Scriptures , except that some receive more Apocryphal Writings , which yet make no alteration at all of our Gospel Faith. Quest . But doth not this laying so much on Tradition favour Popery ? Answ . No : The difference is here ; 1. Papists are for Tradition as a supplement to the Scripture , as if this were but part of the VVord of God ; and 2. They plead for a peculiar power of being the Keepers and Judges of that supplemental Tradition ; which other Churches know nothing of . But we , 1. Plead for the Infallible , Practical Tradition of the Essentials of Christianity by itself , and in the Creed , &c. which is less than the Scripture . 2. And next for the certain Tradition of the Scripture itself , uncorrupted in all that Faith depends on : which Scripture is the compleat Record of God's VVill and Law , containing more than Essentials and Integrals . So much of God , 1. Manifested in the Flesh , 2. Justified in the Spirit . III. He was seen of Angels ; that is , Angels were the Beholding , Witnessing , and admiring Servants of this great Mystery , God manifested in the Flesh . 1. Angels preached Christ at his Incarnation . 2. Angels ministred to Christ in his Temptations , Agonies , &c. 3. Angels were Preachers and VVitnesses of his Resurrection . 4. Angels rowled away the Stone , and terrified the Souldiers . 5. Angels preached his return to them that gazed up at his Ascension . 6. Angels opened the Prison Doors and set the imprisoned Apostles free once , and Peter alone afterwards . 7. Angels rejoice in Heaven at the Conversion of all that Christ brings home . 8. Angels disdain not to be the Guardians of the least of Christs Disciples . 9. Angels are protecting Officers over Churches and Kingdoms . 10. Angels have preached to Apostles , and been the Messengers of their Revelations . 11. Angels have been the Instruments of Miracles , and of destroying the Churches Enemies . 12. Angels will ministerially convoy departed Souls to Christ . 13. Angels will gloriously attend Christ at his return , and sever the Wicked from the Just . 14. Angels will be our Companions in the heavenly Chore for ever . Therefore , 1. We should love Angels . 2. And be thankful to God for them . 3. And think the more comfortably of Heaven for their Society : 4. And Pray for the benefit of their Ministry on Earth , especially in all our dangers . IV. The Fourth Article is [ Preached to the Gentiles . ] The Jews having the Covenant of Peculiarity , were proud of their Priviledge , even while they unworthily abused it : And despised the rest of the World , and would not so much as eat with them , as if they had been God's only People . And indeed the rest of the World was so corrupted , that we find no one Nation that as such renounced Idolatry , and was devoted in Covenant to the true God alone , as the Jews were . Now that God should be manifested in Flesh , to reconcile the Heathen World to himself , and extend greater Priviledges indefinitely to all Nations than ever the Jews had in their state of Peculiarity , this was a Mystery of Godliness , which the Jews did hardly yield belief to . And that which aggravateth this wonder is , 1. That the Gentile World was drowned in all Idolatry and Unnatural Wickedness , such as Paul describeth , Rom. 1. & . 2. Eph. 2. & 3. 18 , &c. 2. And that God should suddenly and freely send them the Message of reconciliation , and be found of them that sought him not , is that wonder , which obligeth us Gentiles who once lived as without God in the World to be thankful to him . V. The Fifth Article is [ Believed on in the World. ] The effect of the Gospel on the Souls of men in their Effectual Faith , is one of the Evidences of the Christian Truth . I told you before that the Fifth Witness of the Spirit on the Souls of all Believers , I reserved to be here mentioned . Here , 1. It is a part of the wonder that Christ should be believed on in the World , even with a common Faith. For , 1. To believe a mean Man to be the Mediator between God and Man , and the Saviour of the World , yea , one that was Crucified as a Malefactor : this must needs be a difficult thing . 2. The very Jewish Nation was as contemptible to the Romans , being one of their poorest subdued Provinces , as the Gentiles were to the Jews : And Christ was by Birth a Jew . 3. The Greatness of the Roman Empire then , ruling over much of the World , was such , that by Preaching , and not by VVar , to bring them to be Subjects to a Crucified Jew , was a marvellous work ; and so to bring the Conquered Nations to become Christ's Voluntary Subjects . 4. The Roman and Greek Learning was then at the height of its Perfection : And the Christians were despised by them as unlearned Barbarians : And that Learning , Arts and Empire , should all submit to such a King and Saviour , was certainly a work of Supernatural Power . Christ did not levy Armies to overcome the Nations , nor did Victory move them ; but the Victors and Lords of the VVorld , and these no Fools , but the Masters of the greatest humane VVisdom , were Conquered by the Gospel , preached by a sort of inferior men . 5. And this Gospel which Conquered them was still opposed by them , and the Christians persecuted as a sort of hated men , till it overcame the Persecutors . It 's true that Heathenism hath the greatest part of the VVorld , and Mahometans have as much as Christians : But one sort got it by the Sword , and the other by the Doctrine , and Holy lives of a few unarmed inferiour men . II. But I use this of the Extent of Faith , but as a probable , and not a cogent Argument : But the main Argument is from the Sanctifying effect of Faith. I know it will be said , that many or most Christians are as bad as other men . But it 's one thing to be of a profest Religion , because it is the Religion of the King and Countrey , and therefore maketh for men's worldly advantage , and they hear little said againft it : This is the case of most in the World , Christians , Mahometans and Heathens : And it 's another to be a serious Believer , who upon trial and consideration chooseth Christianity . And it is notorious that such serious Christians are all Holy , Sober , and Just , and so greatly differing from the corrupted World , as fully proveth that God owneth that Gospel which he maketh so effectual to so great a change . Here consider , 1. What that change is ; 2. How hard and great a work it is : 3. That it is certainly a work of God. 4. That the Gospel is the means by which God doth it . 1. The nature of this Holy work on all serious sincere Christians , is , It sets all their Hopes and Hearts on the promised Glory of the Life to come , and turns the very nature of their Wills , into the predominant Love of God and Man , and of Heaven and Holiness : It mortifieth all fleshly Lusts , and Subjects Sense to Reason , and Faith , the Body to the Soul , and all to God : It sets a Mans Heart on the sincere study of doing all the good he can in the World , to Friends , Neighbours and Enemies ; especially and most publick good ; to live soberly , righteously and godly is his delight : Sin is his chief hatred ; and nothing more grievous to him than that he cannot reach to greater Perfection , in Faith , Hope , Obedience , Patience , and in heavenly Love and Joy : It causeth a Man to contemn Wealth , Honour , and fleshly Pleasure , and Life , in comparison of God's Love and Life everlasting ; this change God's Spirit worketh on all true Believers . Those that are ungodly , have but the Name of Christians ; they never well understood what Christianity is ; nor ever received it by a true belief . But all that understandingly and seriously believe in Jesus Christ are sanctified by his Spirit . II. And this is a greater work than Miracles ; in excellency and difficulty . 1. It is the very Health of the Souls : It is Salvation itself : it maketh Man in his measure like to God , and is his Image : It is a heavenly nature , and is the earnest and preparation for Heaven : It delivereth Man from the greatest evil on Earth , and giveth him the firmest peace and joy , in his peace with God , the pardon of his Sins , and the hope of everlasting Glory . 2. It 's easy to discern how great a work this is , by the deep roots of all the contrary Vices , in the corrupted Nature of Man : Experience assureth us that Man by vitiated Nature is proud , and ignorant , and savoureth little but the things of the Flesh , and worldly Interest , and is a Slave to his Appetite and Lust : His bodily Prosperity is all that really hath his Heart : Yea if God restrain them not , all wicked men are bitter Enemies to all that are truly wise and holy , even among Heathens and Insidels , if any be but better than the rest , the wicked are their deadly Enemies . There is so visible an Enmity between Godliness and Wickedness , the Seed of Christ , and of the Serpent in the World as is a great confirmation of the Scripture which describeth it . And it is not the Name of Christians that altereth mens Nature . We here that have Peace from all the World , are under such implacable hatred of wicked men , that call themselves Christians , that so many Bears or Wolves would be less hurtful to us . 3. And the universal spreading of this wickedness over all the Earth , in all Ages and Nations , doth tell us how great a work it is to cure it . 4. And so doth the frustration of all other means , till the Spirit of God do it by setting home the Gospel upon the Heart . Children will grow up in VVickedness , against all the Counsel , Love , Correction of their Parents : no VVords , no Reason will prevail with them , more than with drunken men or beasts . 5. VVe find it a very hard thing to cure a Man of some one rooted sin : much more of all . 6. The common misery of the VVorld proclaimeth Man's Vice , and the difficulty of the cure : How else comes the VVorld to live in self-seeking , falshood , fraud , malice , and in bloody VVars , wors● than VVolves and Serpents against each other . 7. Lastly , VVhere God cureth this by true believing , it 's done with the pangs of sharp repentance , and a great conflict before God's Spirit overcometh . III. It is evident then that this Sanctification of Souls is an eminent work of God himself : 1. In that it is yet done on so many of his chosen ones in all Ages and Places . 2. In that as hard as it is , he usually turneth the Hearts of Sinners to himself , in a very little time : Somtimes by one Sermon . 3. It is a work that none can do but God , who hath the power of Souls . 4. It is a work so good that it beareth God's own Image : It is but the writing of his Law and Gospel on mens Hearts : None is so much for it as God. Satan apparently fighteth against it with all the power he can raise in the VVorld . Mark it and you will find that most of the stir that there is in the VVorld , by false Teachers , and Tyrants , and private Malice , is but Satans VVars against Faith and Holiness , and Love : Certainly it is not he that promoteth them . IV. And it is evident in Experience , that it is the Gospel of Christ which God useth and blesseth , to do this great sanctifying work on Souls . Among Christians none are converted by any other means And God would not bless a word of falshood and deceit to such great and excellent effects : All that are made holy and heavenly and truly conscionable among us , are made so by Christ's Gospel : And all the wicked are Enemies to the serious practice of it , or Rebels that despise it . The effects daily prove that God himself owneth it as his Word . If you say , There are as good men among the Heathens and Mahometans , as holy heavenly , and just : I answer , It is none of my business to depretiate other men : But I can say , 1. That I have lived above Sixty seven years , and I never knew one serious holy Person in England that was made such by the Writings of Heathens or Mahometans . 2. Many excellent things are in the Writings of some Heathens , Plato , Cicero , Hierocles , Plutarch , Antonine , Epictetus , and many others . But I miss in them the expressions of that holy and heavenly frame of mind and life , and that Victory over the Flesh and World , which Christianity containeth . 3. Christ is like the Sun , whose Beams give some light , before it is seen its self at its rising , and after it is set . The Light of Jews and Heathens , was as the dawning of the Day before Sun rising : And the light among the Mahometans is like the Light of the Sun which it leaveth when it is set . Doubtless the same God who hath used Mahometans to be his dreadful Scourge to wicked Christians , who abused the Gospel by a false Profession , hath also used them to do abundance of good against Idolatry in the Heathen World : Where-ever they come , Idolatry is destroyed . Yea the corrupt Christians , Greeks , and specially Papists , that worship Images , Angels , and Bread , are rebuked and condemned justly by Mahometans . But , O that they who have Conquered so far by the Sword , were Conquered by the Sacred Word of Truth , and truly understood the Mystery of Redemption , and the Doctrin of the Gospel of Jesus Christ . Obj. But they think us Idolaters for saying that Christ is God , and believing the Trinity . I. As to the Trinity ; it is no contradiction that one Fire or Sun should have Essentially a Virtue or Power to Move , Light , and Heat : Nor that one Soul should have a power of Vegetation , Sense and Reason ; Nor as Rational , to have a peculiar power of Vitality , Intellection and Free-will . Why then should the Trinity seem incredidible ? II. We do not believe that the Godhead hath any change , or is made Flesh , or the Manhood made God ; but that the Godhead is incomprehensibly united to the humane Nature by assumption , so as he is united to no other Creature , by and for those peculiar Operations on the humanity of Christ , which make him our Redeemer . They that well think that God is All in All things , more than a Soul to all the World , and as near to us as our Souls to our Bodies , in whom we live , and move , and have our being , will find that it is more difficult to apprehend , how God is further from any Soul , than that he is so much One with Christ : Save that different Operations of God on his Creatures are apparent to us . By all this we see that every sanctified Christian hath the certain Witness in himself that Christ is true : He is truly a Physician that healeth , and a Saviour that saveth all that seriously believe and obey him , The Spirit of God in a New , and Holy , and Heavenly Nature of Spiritual Life , and Light , and Love , is the Witness . VI. The Sixth Article in my Text is [ Received up into Glory . ] That Christ after Forty Days continuance on Earth , was taken up into Heaven in the sight of his Disciples , is a Matter of Fact of which we have all the forementioned infallible proof , which I must not here again repeat . And , 1. If Christ were not glorified now in Heaven he could not send down his Spirit with his Word on Earth , nor have enabled the first Witnesses to speak with all Tongues , and heal the Sick , and raise the Dead , and do all the Miracles which they did . A dead Man cannot send down the Holy Spirit in likeness of Firy cloven Tongues , nor enable Thousands to do such VVorks ; nor could he do what is done on the Souls of serious Believers in all Ages and Nations to this Day . He is sure alive that makes men live , and in Heaven that draws up Hearts to Heaven . 2. And this is our Hope and Joy : Heaven and Earth are in his Power . The Suffering and VVork which he performed for us on Earth was short , but his heavenly Intercession and Reign is Everlasting . Guilty Souls can have no immediate access to God : All is by a Mediator : All our receivings from God are by him : And all our services are returned by him , and accepted for his sake . And as he is the Mediator between his Father and us , his Spirit interceedeth between him and us : By his Spirit he giveth us Holy desires and every Grace : and by his Spirit we exercise them in returns to him . And our glorified Saviour hath Satan , and all our Enemies in his Power : Life and Death are at his command : All Judgment is committed to him : He that hath redeemed us is preparing us for Heaven , and it for us ; and receiveth our departing Souls to his own Joy and Glory . He hath promised us that we shall be with him where he is , and shall see his Glory . He that is our Saviour will be our Judge . He will come with Thousands of his Angels to the confusion of wicked Unbelievers , and to be glorified in his Saints . He will make a New Heaven , and a New Earth in which Righteousness shall dwell . Angels and Glorified Saints shall with Christ our Head , make one City of God , or holy Society and Chore , in perfect Love and Joy to praise the blessed God for ever . I. The differences between this World , and that which I am going to . I. THis World is God's Footstool . That is his Throne . II. Here are his Works of Inferiour Nature and of Grace . There he shineth forth in Perfect Glory . III. Here is gross Receptive Matter moved by Invisible Powers . There are the noblest efficient communicative Powers moving all . IV. This is the Inferiour , subject , Governed World. That is the Superiour Regent World. V. This is a World of Trial , where the Soul is his that can win its consent . That is a World where the Will is perfectly determined and fixed . VI. Satan winning mens Consent , hath here a large Dominion of Fools : There he is cast out , and hath no Possession . VII . Here he is a 〈◊〉 and Troubler of the Best : There he hath neither Power to Tempt or Trouble . VIII . This World is as the dark Womb where we are regenerated . That is the World of Glorious Light into which we are born . IX . Here we dwell on a World of sordid Earth : There we shall dwell in a World of Celestial Light and Glory . X. Here we dwell in a troublesom , tempting , perishing Body . There we are delivered from this burden and prison , into glorious liberty . XI . Here we are under a troublesom Cure of our Maladies . There we are perfectly healed , rejoicing in our Physicians praise . XII . Here we are using the Means in weariness and hope : There we obtain the end in full fruition . XIII . Here sin maketh us loathsom to our selves , and our own annoiance . There we shall love God in our selves , and our Perfected selves in God. XIV . Here all our Duties are defiled with sinful imperfection . There perfect Souls will perfectly love and praise their God. XV. Here Satans temptations are a continual danger and molestation . There perfect Victory hath ended our temptations . XVI . Here still there is a remnant of the Curse , and Punishment of sin : Pardon and Deliverance are perfected there . XVII . Repenting , Shame , Sorrow , and Fear are here part of my necessary work . There all the troublesom part is past , and utterly excluded . XVIII . Here we see darkly as in a Glass , the Invisible World of Spirits : There we shall see them as Face to Face . XIX . Here Faith , alas , too weak , must serve instead of sight . There presence and sight suspend the use of such believing . XX. Desire and Hope are here our very Life & VVork . But there it will be full felicity in fruition . XXI . Our Hopes are here oft mixt with grievous doubts and fears . But there full possession ends them all . XXII . Our holy Affections are here corrupted with Carnal mixtures . But there all are purely Holy and Divine . XXIII . The coldness of our Divine Love is here our sin and misery . The Perfection of it will be there our perfect Holiness and Joy. XXIV . Here though the VVill itself be imperfect , we cannot be and do what we would . There VVill , and Deed , and Attainment will all be fully perfect . XXV . Here by Ignorance and Self-Love I have Desires which God denieth . There perfect Desires shall be perfectly fulfilled . XXVI . Here pinching VVants of somthing or other , and troublesom Cares are daily burdens . Nothing is there wanting , and God hath ended all their Cares . XXVII . Sense here rebelleth against Faith , and Reason , and oft overcometh . Sense there shall be only Holy , and no Discord be in our Faculties or acts . XXVIII . Pleasures and Contents here are short , narrow , and twisted with their contraries . There they are objectively pure and boundless , and subjectively total and absolute . XXIX . Vanity and Vexation are here the Titles of transitory things . Reality , Perfection , and Glory are the Title of the things above . XXX . This VVorld is a point of God's Creation , a narrow place for a few Passengers . Above are the vast capacious Regions , sufficient for all Saints and Angels . XXXI . This VVorld is as Newgate , and Hell , as Tyburn : some are hence saved , and some condemned . The other VVorld is the Glorious Kingdom of Jehovah with the Blessed . XXXII . It was here that Christ was tempted , scorned and crucified . It is there where he Reigneth in Glory over all . XXXIII . The Spiritual life is here as a Spark or Seed . It is there a glorious flame of Love , and Joy , and the perfect Fruit and Flower . XXXIV . VVe have here but the first Fruits , Earnest , and Pledge . There is the full and glorious Harvest and Perfection . XXXV . VVe are here Children in Minority , little differing from Servants . There we shall have full possession of the Inheritance . XXXVI . The prospect of Pain , Death , Grave , and Rottenness , blasteth all the Pleasures here . There is no Death , nor any fear of the ending of felicity . XXXVII . Here even God's VVord is imperfectly understood , and Errours swarm even in the Best . All Mysteries of Nature and Grace , are there unveiled in the World of Light. XXXVIII . Many of God's Promises are here unfulfilled , and our Prayers unanswered . There Truth shineth in the full performance of them all . XXXIX . Our Grace is here so weak , and Hearts so dark , that our sincerity is oft doubted of . There the flames of Love and Joy leave no place for such a doubt . XL. By our unconstancy here one Day is joyful and another sad . But there our Joys have no interruption . XLI . We dwell here with sinful Companions like our selves in Flesh . There holy Angels and Souls with Christ are all our Company . XLII . Our best friends and helpers are here in parst our hinderers by sin . There all concur in the harmony of active Love. XLIII . Our Errours and Corruptions make us also hurtful and troublesome to our Friends . But there both Christ and they forgive us , and we shall trouble them no more . XLIV . Selfishness and cross interests here jar , and mar our conversation . There perfect Love will make the Joy of every Saint and Angel mine . XLV . A militant Church imperfectly sanctified here liveth in scandal and sad divisions . The glorious Church united in God in perfect Love , hath no contention . XLVI . Sin and Errour here turn our very publick Worship into jars . The Celestial harmony of joyful Love and Praise is to Mortals unconceivable . XLVII . VVeak , blind and wicked Teachers here keep most in delusion and division . There glorious Light hath banished all Lies , deceit and darkness . XLVIII . The wills of blind Tyrants is the Law of most on Earth . The Wisdom and Will of the most holy God , is the Law of the heavenly Society . XLIX . Lies here cloud the Innocency of the Just , and render Truth and Goodness odious . All false Judgments are there reversed , and Slander is silenced , and the Righteous justified . L. Government is here exercised by terrour and violence . But there God ruleth by Light , Love , and absolute Delight . LI. Enemies , Reproach , and Persecution here annoy and tempt us . All storms are there past , and the Conquerors crowned in joyful Rest . LII . The Glory of Divine Love and Holiness is clouded here by the abounding of Sin , and the greatness of Satan's Kingdom upon Earth . But the vast glorious heavenly Kingdom , to which this Earth is but a Point and Prison will banish all such erring Thoughts and Glorifie God's Love and Goodness for ever . LIII . This is the World which as corrupted is called an Enemy to God and us , and which as such we renounced in Baptism , and must be saved from . That is the World which we seek , pray and wait for all our lives , and for which all the tempting Vanities of this must be forsaken . LIV. This Body an World is like our riding Clothes , our Horse , our Way , and Inn , and travelling Company : All but for our Journey homeward . The other is our City of Blessedness and Everlasting Rest , to which all Grace inclineth Souls , and all preser● Means and Mercies tend . LV. The very ignorance of Nature and Sensible things , makes this life a very Labyrinth , and our Studies , Sciences and Learned Conversation to be much like a Dream , or Popet Play , and a Childish stir about meer Words . But in Heaven an Universal knowledge of God's wonderful Works will not be the least of the Glory in which he will shine to Saints . LVI . Distance and Darkness of Souls here in Flesh , who would Fain know more of God and the heavenly World , and cannot , doth make our lives a burden by these unsatisfied desires . There Glorious Presence and Intuition giveth full satisfaction . LVII . Our sin and imperfection here render us uncapable of being the Objects of God's full complacential Love , though we have his benevolence which will bring us to it . But there we shall in our several measures perfectly please God , and be perfectly pleased in God for ever . LVIII . All things here are short and transitory , from their beginning , posting towards their end , which is near and sure , and still in our Eye : so short is time , that Beings here are next to nothing ; the Bubble of worldly Prosperity , Pomp and fleshly Pleasure , doth swell up , and break in so short a Moment , as that it Is , and and Is not almost at once . But the heavenly substances and their work , and Joys , are crowned by Duration , being assuredly EVERLASTING . Such , O my Soul , is the blessed Change which God will make . The Reasons and Helps of my Belief and Hope of this Perfection . 1. NAtural Reason assureth me that God made all Creatures fitted to their intended use : Even Bruits are more fit for their several Offices , than Man is . He giveth no Creature its faculties in vain : Whatever a wise Man maketh , he fits it to the use which he made it for . But Man's Faculties are Enabled to think of a God , of our relation and our duty to him , of our hopes from him , and our fears of him : Of the state of our Souls related to his judgment ; of what will befall us after Death , reward or punishment , and how to prepare for it : This Nature , and its faculties , and powers , are not made in vain . II. Reason assureth me that all men are bound by Nature to prefer the least probability of a Life of Everlasting Joy , before all the Prosperity of this World ; and to suffer the loss of all this short Vanity , to escape the least possibility of endless misery : And Nature hath such notices of Rewards and Punishments after Death , that no Man can say that he is sure there is no such thing . From whence it followeth that all men are bound by the very Law of Nature to be Religious , and to seek first and most their Salvation in the Life to come . And if so , It 's certain that there is such a thing to be obtained : Else God had made the very Nature of Man to be deceived by itself , and to spend the chief part , yea all his life , through labour and suffering for that which is not ; and so made his greatest duty to be his greatest deceit and misery : And the worst men should be least deceived . But all this is not to be imputed to our wise and good Creator . III. The universal sense of Moral Good and Evil in all Mankind , is a great evidence of another life . The vilest Atheist cannot abide to be accounted a Knave , a Lyer , a bad Man ; nor will equal a vicious Servant with another . All would be thought good who will not be good . And doth not God make a greater difference than Man ? And will he not shew it ? IV. The World is actually ruled much by the hopes and fears of another life , and cannot well be ruled without it , according to the Nature of Man : But the Almighty , most Wise and most Holy God , needs not , and will not rule the World by meer deceit . V. The Gospel of Christ hath brought Life and Immortality into a clearer Light than that of Nature . And it must be by believing in Christ that we must have our full satisfaction . O what hath God done in the Wonders of Redemption to make us sure ? And against the doubts that are apt to rise from some hard particular Text of Scripture , it must be considered , I. That Christ and his Apostles did put the ascertaining Seal of the many uncontrolled Miracles to the Gospel Doctrin , primarily ; which Doctrin , 1. Was delivered and sealed Eight years before any of the New Testament was written , and almost Seventy before the last . 2. And Christ did not speak in the Language that the Gospel is written to us ; so that being but a Translation as to his own Words , the Matter is the thing first sealed . II. And that it was the two Legislator-Mediators , Moses and Christ , who came with the great stream of uncontrolled Miracles ; It being necessary that men should have full proof that a Law or Doctrin is of God , before they believe it : But the Priests and Prophets after Moses , and the Preachers and Pastors of the Christian Church , who were not Commissioned to bring men any New Laws or Gospel , but to proclaim and teach that which they received , needed no such New Testimony of Miracles . III. The Belief of every particular Priest or Prophet after Moses , or every Pastor after Christ and his Apostles , was not of the same degree of necessity to Salvation , as the belief of the Law and Gospel itself . Therefore though all the Holy Scripture be true , the Law and the Gospel must be much differenced from the rest . IV. The History of the Law and Gospel have full ascertaining historical Evidence ; or else there is none such in the World. Therefore the Doctrin must be true . V. The Prophesies fulfilled prove the Gospel true . VI. And the Divine Impress on the whole . VII . And the sanctifying work of the Spirit wrought by it , in all Nations and Ages , on serious Believers , is a constant Divine attestation . VIII . And as my Faith hath so sure a Foundation , it confirmeth my Faith and Hope that it hath been so long and great a work of God by his Word and Spirit on my Soul , to raise it to believe , and love , and desire that Holy state of Perfection and Fruition which I hope for : That which hath made me so much better than I else had been , and turned my Heart and Life , ( though imperfectly ) to things above the Pleasures of the Flesh , must needs be of God : And God would never send his Grace to work my Heart to Deceit and Lies , and give me such Graces as shall all be frustrate : His Spirit is the Earnest and first Fruits of Glory . IX . And all the course of Religious and Moral duty which he hath commanded me , and in which he hath employed my life , were never imposed to deceive me ; I am sure by Nature and Scripture that it is my Duty to love God and my Neighbour , to desire Perfection , and to serve God , and do good with all my time and power , and to trust God for my reward , believing that all this shall not be in vain ; nor that which is best be made my loss . O blessed be God for Commands and Holy Duty : For they are equal to Promises : Who can fear that he shall lose by seeking God ? X. As God hath sealed the Truth of his Word as aforesaid , so he hath by an instituted Office and Ordinance , sealed and delivered to my self , his Covenant with the gift of Christ and Life , in Baptism , and the Lord's Supper . XI . He hath given me such a love to Holy Things and Persons , that I greatly long to see his Church in perfect Light , and Love , and Concord : Oh how sweet would it be to see all men Wise , and Holy , and Joyfully praising God : Every Christian longs for this : And therefore such a state will be . XII . I have found here the great benefit of the Love and Ministry of Angels , such as is described in Psal . 91. They have kept me Night and Day ; which confirmeth my hope , that I shall dwell with them ; for I love them better than men , because they love and serve God better . XIII . That low communion which I have here with God by Christ and the Spirit , in his answer to my Prayers , Supports , Comforts , Experiences , tends to more . XIV . The pleasure which I have by Love in thinking of the happiness of my many , many , many holy departed Friends , and of the Glory of Christ , and the heavenly Jerusalem , is sure some hopeful approach towards their state . XV. When I see the Fire mount upward , and think that Spirits are of a more sublime and excellent Nature than Fire . And when I see that all that is done in this World , is done by Spiritual unseen powers , which move this gross and drossie Matter , it puts me past doubt that my Soul being a Spirit , hath a vast and glorious World of Spirits to ascend to . God hath by Nature put into all things an aggregative uniting inclination . Earth hath no other natural motion . The ascent of Fire tells us its Element is above : And Spirit● naturally incline to Spirits , and holy Spirits peculiarly are inclined to the Holy. XVI . I am sure , 1. By understanding that I understand , and by willing that I will , &c. 2. I am sure by these Acts that I have the power or faculties to do them . For none doth that which it cannot do . 3. And I know that it is a substance that hath these powers : For nothing can do nothing . My Soul then being certainly an intellective , Volitive , Vital substance ; 1. I have no reason to think that God who annihilateth not the least Sand , will annihilate so noble a substance . 2. Nor that he will destroy those Powers which are its Essential form , and turn it into some other thing . 3. Nor that such Essential powers shall lie as dead unactive , and so be continued in vain . 4. There remaining therefore nothing uncertain to natural Reason , but the continuance of Individuation to separate Souls . 1. Apparitions , and Wirches cases have put that out of doubt , notwithstanding many Fables and Delusions . 2. Christ hath put it more out of doubt . 3. While substance , faculties and acts continue , it is the errour of our selfish state in Flesh , which maketh any fear too near a Union which shall end our individuation . The greatest Union will be the greatest Perfection , and no loss to Souls . XVII . God's wonderful Providences for the Church and single Saints on Earth , are such as tell us of that love and care , which will bring them afterwards to him . XVIII . The Nature of God taketh off the terrour of my departure much : I am sure I shall die at the will , and into the Hand of Infinite Essential Love and Goodness : whose love should draw up my longing Soul. XIX . I am going to a God whose Mercies have ●ong told me , that he loveth me better than my dearest Friend doth , and better than I love my self , and is a far better chooser of my lot . XX. As he hath absolute right to dispose of his own , so indeed the fulfilling of his Will , is the ultimate end of all things , and therefore most desirable in itself And his will shall be fulfilled on me . XXI . I go to a glorified Saviour who came down to fetch me up , and hath conquered and sanctified Death , and made it my Birth-day for Glory , and taketh me for his dear bought own and interest , and is in Glory ready to receive his own . XXII . I go to that Saviour who on the Cross commended his Spirit into his Fathers Hand , and taught me with dying Stephen to say , Lord Jesus receive my Spirit . XXIII . I go no solitary untrodden way , but follow all the Faithful since the death of Abel to this day , ( save Henoch and Elias ) who all went by Death into that glorious World where I shall find them . XXIV . I have so long groaned under a languid Body , and in a blind , distracted , and by Man uncurable World , where Satan by Lies , Malice , and Murder reigneth in — alas how many , and specially am so weary of my own darkness and sinful imperfection , that I have great reason to be willing of deliverance . XXV . I have had so large a share of Mercies in this World already , in time , and manifold comforts from God , that reason commandeth me to rest in God's time for my removal . XXVI . I shall leave some fruits not useless to serve the Church when I am gone : and if good be done , I have my end . XXVII . When I am gone , God will raise up and use others to do his appointed work on Earth : And a Church shall be continued to his praise : And the Spirits in Heaven will rejoice therein . XXVIII . When I am gone , I shall not wish to be again on Earth . XXIX . Satan by his temptations and all his instruments would never have done so much as he doth in the World to keep us from Heaven , if there were not a Heaven which Conquerors obtain . XXX . When darkness and uncertainty of the manner of the action and fruition of separated Souls would daunt me , it is enough to know explicitely so much as is explicitely revealed , and implicitely to trust Christ with all the rest : Our Eyes are in our Head ; who knoweth for us ? Knowledg of Glory is part of fruition : And therefore we must expect here no more than is suited to a life of Faith. XXXI . All my part is to do my own duty and then trust God ; obeying his commanding will , and fully and joyfully resting in his disposing and rewarding will. There is no rest for Souls but in the Will of God , and there with full Trust to repose our Souls in Life and at Death , is the only way of a safe and comfortable departure . XXXII . The glorious Marriage day of the Lamb cannot now be far off , when the number of the Elect shall be compleat , and Christ will come with his glorious Angels , and will be glorified in his Saints , and admired in all Believers , and there shall be a New Heaven , and a New Earth wherein dwelleth Righteousness , and that Kingdom shall come , where that which God hath prepared for them that love him , Eye hath not seen , Ear hath not heard , nor hath it entred into the Heart of Man to have a formal , full conception of it . Come Lord Jesus ; come quickly , Amen . Fear not then , O my Soul , to lay down this Flesh : Mercy hath kept it up for my preparing work ; but , O what a burdensom and chargeable a Companion hath it been ! Is it better than the dwelling place of perfect Spirits ? O what are my groans and all my cold and faint Petitions , and my dull Thanksgiving , to their harmonious joyful Praise ? If a Day in God's Courts be better than a Thousand , what is a Day , yea , what is Everlastingness in the heavenly Society and Work ; O how hateful a thing is darkness and unbelief , when the remnants of them thus stop poor Souls in their ascent : And make us half unwilling to go home ? What! unwilling to be with my glorified Lord ? Unwilling to be with Saints and Angels , who are all Life , & Light , and Love ? Unwilling to see the Glory of Jehovah ? O foolish sinful Soul ! Hath Christ done so much to purchase the heavenly Glory for thee , and now art thou unwilling to go into the possession of it ? Hast thou been seeking , and praying , and labouring , and suffering so many Years , for that which now thou seemest scarce willing to obtain ? Dost thou not judge thy self unworthy of Eternal Life , when thou no more desirest to enjoy it ? All this is long of thy too much adherence unto SELF and SENSE : Thou art still desiring sensitive satisfaction , and not content to know thy part , wouldst know that for thy self , which Christ knoweth for thee : As if thou couldst better trust thy self than him ? Fear not , weak Soul , it is our Fathers good pleasure to give thee the Kingdom : Trust infinite Power , Wisdom , and Love : Trust that faithful gracious Saviour who hath so wonderfully merited to be trusted : Trust that promise which never deceived any one ? and which is confirmed by so many Miracles , and by the Oath , and by the Spirit of God. Whenever thou departest from this house of Flesh , the Arms of Mercy are open to embrace thee , yea , Essential transcendent Love is ready to receive thee : The Spirit of Love hath sealed thee to that blessed state ? Christ will present thee justified and accepted . Most of my old holy familiar Friends are gone before me , and all the rest that died since the World began . And the few imperfect ones left behind , are hasting after them apace , and if I go before will quickly overtake me : Though they weep as if it were for a long separation , it is their great mistake : The gate of Death stands all Day open , and my sorrowful Friends are quickly following me , as I am now following those for whom I sorrowed . O pitty them who are left a while under the temptations , dangers and fears which have so long been thy own affliction ? But be not afraid of the Day of thy deliverance , and the bosom of everlasting Love , and the Society of the wise , and just , and holy , and of the end of all thy troubles , and the entrance into the Joy of thy Lord , and the place and state of all thy hope . O say , not notionally only as from argumentative conviction , but confidently and with glad desire and hope TO DEPART AND BE WITH CHRIST , IS FAR BETTER than to be here . But , O my God , I have much more hope in speaking to thee , than to my self . Long may I plead with this dark and dull , yet fearful Soul , before I can plead it into joyful hope and heavenly desires , unless thou shine on it with the light of thy Countenance , and Thou whom my Soul must Trust and Love , wilt give me Faith and Love themselves . I thank Thee for convincing Arguments : But had this been all the strength of my Faith and Hope , the tempter might have proved too subtile for me in dispute . I thank thee that some experience tells me , that a holy Appetite to heavenly Work , and a love to the heavenly Company and State , doth more to make me willing to die , and think with Pleasure of my change , than ever bare Arguments would have done . O send down the streams of thy love into my Soul , and that will powerfully draw it up by longings for the near and full fruition . O give me more of the divine and heavenly Nature , and it will be natural and easie to me to desire to be with Thee ! Send more of the heavenly Joys into this Soul , and it will long for Heaven , the place of Joy. I must not hope on Earth for any such acquaintance with the World above , as is proper to the enjoying state . But if the Sun can send its illuminating , warming Rays , to such a World as this , according to the various disposition of Recipients ; doubtless Thou hast thy effectual , though unsearchable , waies , of illuminating , sanctifying , and attractive influence on Souls . And one such Beam of thy pleased Face , one Taste of thy complacencial Love , will kindle my love and draw up my desires , and make my pains and sickness tolerable ; I shall then put off this cloathing with the less reluctancy , and willingly leave my Flesh to the Dust , and sing my Nunc dimittis , when I have thus seen and tasted thy Salvation . O my God , Let not thy strengthning comforting grace now forsake me , lest it should overwhelm me with the fears of being finally forsaken . Dwell in me as the God of Love and Joy , that I may long to dwell in Love and Joy with Thee for ever . As Grace abounded where sin abounded , let thy strengthning and comforting Mercy abound , when weakness increaseth , and my necessities abound . My Flesh and my Heart● faileth , but Thou art the strength of my Heart and my Portion for ever . This short life is almost at an end : But thy loving kindness is better than life : I know not with what pains thou wilt further trie me : But if I love Thee , thou hast promised that all things shall work together for my good . The World that I am going to by Death is not apparent to my sight . But my life is hid with Christ in God ; and because he liveth we shall live ; and we shall be with him where he is ; and when he appeareth we shall appear with him in Glory ; and shall enter into our Masters joy , and be for ever with the Lord , Amen . What sensible manifestation of his Kingdom , Christ gave in his Transfiguration . § 1. Our Lord who brought Life and Immortalility to Light , well knew the difficulty of believing so great things unseen : And therefore it pleased him to give men some sensible helps by demonstration . In Mat. 16. & 17. 1 , 2. &c. Mark 9. 1. Luk. 9. 28. he promised some of his Disciples a sight of his Kingdom as coming in power ; or such a glimpse as Moses had of the Backparts of God's Glory : This he performed first in his Transfiguration , as afterward in his Resurrection , Ascension , and sending the holy Ghost to enable them with power , to preach and work Miracles , and convert the Nations . § 2. By the Kingdom of God , is meant God's Government of his Holy ones by a heavenly communication of Life , Light and Love initially on Earth , by Grace , and perfectly in Heaven by Glory . A special Theocracy . § 3. For the understanding of this we must know , that when God had made Man good , in his Image , he conversed with him in a heavenly manner , either immediately , or by an Angel speaking to him , and telling him his will. But Man being made a free self-determining Agent , he was left to choose whom he would follow : And hearkening unto Satan , and turning from God , he became a Slave of Satan , and gave him advantage to be his deceiving Ruler : Not that Man's rebellion nullified God's Power , or disposing Government , or took Man from under Obligation to Obedience : but that forsaking God he was much , though not wholly forsaken by his special fatherly approving Government , and left to Satan and his own will : But the eternal Word interposing for Man's Reprival and Redemption , undertook to break the Serpents Head , and to conquer and cast out him that had deceived and captivated Man : And choosing out a special Seed he made them a peculiar People , and set up a heavenly Prophetical Government over them , himself by heavenly Revelation making their Laws , and choosing their chief Governours under him , from time to time , and would not leave it to blind and sinful Man to make Laws or choose Princes for themselves , but would keep them in a special dependance upon Heaven . But the carnal Israelites having provoked God by odious Idolatry to deny them much of the benefit of Government ( save when they repented and cryed to him for help ) they thought to amend this by choosing a King like other Nations , and ending their dependance on heavenly Revelation and choice for Government : And so Theocracy was turned into a more humane Regiment , and God more cast off : Though yet he would not quite forsake them . And the rest of the World was yet more left under the power of Satan and their own corrupted mind and will. So that Satan hath both an Internal Kingdom in wicked Souls , and a visible Polititical Government of the wicked Kingdoms of the World , ruling them by men that are ruled by him . And as Christ came to cast him out of mens Hearts by his sanctifying conquering Spirit , so also to cast him out of the Political Government of the Kingdoms of the World , and to bring them under the Laws , and Officers , and Spirit of Christ , and rule them by heavenly Power and Love as his own Kingdoms , that he may bring them to Perfection in one Celestial Kingdom at last . And in this sense we pray , Thy Kingdom come . § 4. To make men believe that he is the heavenly King sent from God to cast down Satans Kingdom , was the great business of the preaching of the Gospel : This he would demonstrate , as by all his Miracles which shewed him to have the Victory of Devils , and to be the Lord of Life , so also by visible Apparition in Glory . And as it is said , 1 Joh. 5. 7 , 8. that there are three Witnesses in Heaven , and three on Earth , so here Christ would have three heavenly , and three earthly Witnesses of his Transfiguration . From Heaven he had the Witness , 1. Of a Voice proclaiming , This is my beloved Son , in whom I am well pleased , hear him . 2. Of Moses the chief Lawgiver . 3. And of Elias the chief Prophet ; to tell us that the Law and the Prophets , are his prognosticating Witnesses : But [ Hear him ] notifieth to us , that Christ and his Gospel are to be heard above the Law and the Prophets , and to teach us more than they could teach us : The Law was given by Moses , ( with its types and shadows , ) but Grace and Truth ( the substance so typified ) are by Jesus Christ . § 5. Light and Glory are often of the same signification . Christ was transfigured into a lucid glorious appearance of Body : He tells us by this , that he would have us have some sort of Idea of his Kingdom , fetcht from sense , many Apparitions of Angels have been in lights . Christ appeared to Saul in a visible light , Act. 9. So did he to John , Rev. 1 , &c. God and the Lamb are the Light of the New Jerusalem . It is an inheritance of the Saints in Light. Some seem to me to think too basely of Sense , and too far to separate it from Intellectual Spirits both as to Power , Act , and Object : And all because they find it in lower Creatures . They might accordingly deny substantiality to Spirits , because Bruits are substances : The higher have all the Perfections of the lower , either formally or eminently . It is not a Spirits Perfection to be insensible , or to have nothing to do with sensible things , but to be eminently sensible , and to be Superiour Agents on lower sensibles . GOD IS LOVE : And LOVE is Complacency : And a high degree of Complacency is Delight or Joy. So that God is Essential Infinite Joy : But without that drossie quality which is proper to Souls in Flesh , and all that Imperfection which belongs to Creatures . Can we tell what it is to enter into our Masters Joy , or Joyfully to love and praise him , without any sense : I rather think that as vigorous Youth maketh men capable of more delight than decrippt , languid , ●ainful Age and Sickness , so Heaven shall by perfecting our Natures , make them capable of unconceivably more joy than any on Earth is capable of . And as we shall have Sense in Exaltation as to power and act , so we shall have sensible Objects . God himself delighteth in all his works ; and so shall we : we must not on pretence of taking the heavenly Jerusalem to be meerly Spiritual , deprive our selves of all the sensible Idea's of it which God's description offereth to u● Light is sensible : Christ glorified there is sensible : Moses and Elias were sensible to Peter , James , and John. Lazarus and Abraham were sensible to the Man in Hell , Luke 16. Stephen saw Heaven open and Christ sitting at the right Hand of God : And all Eyes shall see him at his glorious return . Heavenly Glory is not enjoyed only by meer THINKING and knowing , nor as in a Dream : but by the most eminent Intellectual sensation exalted and invigorated . § 6. Say not then , O my Soul that this Kingdom of Glory is so far above thee , that thou canst have no Idea of it : Think not that it is therefore unmeet for thy desiring and joyful hopes , because thou canst not know what it is : Hast thou no conception of the difference between Light and Darkness ? If thou hadst been but one Year kept in absolute darkness , wouldst thou have no desiring thoughts of light ? The Blind think themselves half dead , while they are alive . Indeed the Faculty and Object must be suitable : Light may be too great for our weak Eyes , as heat may be torment in an unsuitable degree : but when our Souls are perfected , they will be suitable Recipients of a more glorious Light than we can here endure : Moses is not there covered in a cleft of the Rock , because he could see but as the back parts of God's Glory . We must see here but as in a Glass : but there as Face to Face . Though these Organical Eyes as Spectacles shall be laid by , we shall have Media more perfect suitable to our perfect state . And as I can think of Heaven as a Region of glorious Light , so can I think of it as a place and state of Life and Love : I know somwhat of the difference of Life and Death ; and that a living Dog is better than a dead Lyon. And I have felt what it is to love my Friends , and thence to desire their near communion as my delight . And can I then have no Idea of that World , where Life , Light and Joyful Love are the very Element of Souls , as Water is to the Fishes . And as I can have some Idea of that state in general , so may I of the state of the perfected Spirits of the Just which are there . They are con-natural to their proper Element . They are Essential created Life , Light , and Love. And they want not substance to be the Basis of those formal Powers , nor Objects on which to exercise them . Think not then that Heaven is so far unconceivable as not by any Idea to be thought of : If we have no Conception of it , we can have no desires of it , and no delightful hope . What can we conceive of more certainly , than of Life , and Light , and Love ; of a Region , and of Persons essentiated of these ? Do we not know what Knowledge is ? and see what Light is ? and feel what Life and Love are ? But it 's true that our Conceptions hereof are lamenmentably imperfect ; and so they must be till Possession , Fruition , and Exercise perfect them . Who knoweth what Light or Sight is , but by Seeing ; or what Knowledge is but by knowing ? Or what Love , and Joy are but by loving and rejoicing ? And who knows what Perfect Sight , Knowledg , Love , and Joy are , but by perfect Seeing , Knowing , Loving , and Rejoicing ? No Man by an intuitive or immediate perception : But some abstractive Conceptions of it we may have by reasoning deduction , from that poor Degree which we here in the Kingdom of Grace possess . Can I perceive substantiality in the dark terrene appearances , which are but mutable lifeless matter agitated and used by invisible Powers and shall I think of those unseen powerful substances as if they were less substantial for being Spiritual , or were not Objects for a knowing Thought . Are the Stars which I see less substantial than a Carkass in a darksom Grave ? The Lord that appeared in shining Glory , hath Members in their measure like himself ; and hath promised that we shall shine as Stars in the Kingdom of his Father : If some degree of this be here performed in them who are called the Children of Light , and the Lights of the World , how much more will they shine in the World of Light. They that call Light a quality or an Act , must confess it hath a substance whose quality or act it is . Alas , what a deceived thing is a sensual Unbeliever ; who spendeth his Life in the pursuit of fugitive shaddows , and walketh in a vain shew , and thinks of Spiritual glorious substances , as if they were the nothings or delusions of a Dream ? § 6. Christ , Moses and Elias here visibly appeared as three distinct individual Persons : This tells us that it is a false conceit that Death ceaseth Individuation , and turneth all Souls into one : ( of which before : ) Perfect indivisible infinite Unity is proper to God : From this One is multiplicity . Reason forbids us when we see the numberless individuals in this World , and see also the numerous Stars above , to imagine that all the Worlds above us have so much of Divine Perfection , as to be but one undivided substance , and to have no multiplicity of Inhabitants . Yea , some of those Sadduces hold that the Stars are Worlds inhabited as the Earth is . And why then should they think whither soever Souls go , that they cease their individuation ) When they go among individuals ? But Christ hath confuted them even to Sense . Moses is Moses still , and Elias is Elias still : And all our Friends that are gone to Christ , are the same still that they were , and may be called by the same Names . Abraham , Isaac , and Jacob are the same in Heaven ; and Lazarus was Lazarus in Abraham's bosom . When we lay by Flesh , and are uncloathed , we put not off our personality : Every one shall receive his own reward , according to what he hath done in the Body , when every one must give account of his own works and talents . Why then may I not with distinct conceptions and joyful desires look after the Souls of my departed Friends , that are now in the Celestial Kingdom ? Though malignity hath scorned me for naming some few in my Saints Rest , being such as the Despisers hated ; yet I forbear not on such accounts to Solace my self by naming more , but because they are more than it 's fit to number . In all places where I have lived , how many excellent Souls ( though here they were not perfect ) are gone to Christ ? How sweet is the remembrance of the communion which I had with many of them in Shrewsbury and other parts of Shropshire ? Of many at Dudley and the adjoining parts : Of Multitudes at Kiderminster , Bewdley , and other parts of Worcestershire : Of abundance at Coventry , and other parts of Warwickshire : And of many where I have sojourned in other parts of the Land : And above all in London , and the adjoining parts ? As Mr. How hath elegantly exprest it in his excellent Character of my excellent and dear Friend Mr. Richard Fairclough : What a Multitude of Blessed Saints will arise at the last Day out of London ? and this Earth is as it were hallowed with the Dust and Relicts of so many blessed Souls . But it 's Heaven that is spangled with these Spiritual Stars : The place honoured with them , and they with it , and all by Christ . We are like Infants , or Lambs , or other young ones , that cry for their Dams if they be but out of sight ; though they are never so near , if they see them not , they cry as if they were not , or had forsaken them . As Christ told his Disciples , that it was needful for them that he departed from them , and yet their Hearts for this were sorrowful , till the Holy Ghost came upon them , as better than Christ's fleshly presence , to prepare them joyfully to follow him ; so we think of our Friends as almost lost to us by separation , till the heavenly Spirit tell us where they are , and prepare us to desire to be with them . § 6. Elias hath a Body now in Heaven ; and so hath Henoch : But can we think that only two or three that are there with Christ do so much differ from all the rest , as to have Bodies when the rest have none ? Is there such a dissimilitude of Saints in Heaven ? What are two or three in such a Society ? Doubtless their Bodies are not corruptible Flesh and Blood , but such Spiritual Bodies as all Saints shall have at the Resurrection . But are they in Heaven such visible and shaped Bodies as they appeared on the Mount ? The same difficulty poseth us about the risen Body of Christ : He would not have Mary touch him because he had not yet ascended to his Father ? He could appear and vanish from their sight at his pleasure : And yet Thomas handled him , and felt that he had Flesh and Bones : That Body of Flesh ascended visibly up toward Heaven : And yet it is not Flesh and Blood in Heaven , but a Spiritual Body : For it is not worse than he will make his Members . What shall we say to these things ? We must say , That we are not capable of knowing them , but have Reason to be thankful that we may know so much , more necessary for us : But yet it seemeth probable that the Bodies of Christ , and Henoch , and Elias were changeable according to the Region in which they were to be : Christ could take up a Body of Flesh and Blood , and immediately change that state of it into a pure incorruptible Spiritual Body , as it entered into the incorruptible Spiritual Region : And so God did by Henoch and Elias : As Paul saith , that we shall not all die ( those that live till Christ's appearing ) but we shall all be changed . And yet if Elias have business on the Mount , he can put on the cloathing of a grosser Body to be so seen of men , and can lay it by or return to his more invisible Spiritual state when he returneth to the place from whence he came . And no wonder , when Angels ( and the Ancients say , Christ before his Incarnation ) assumed Bodies suitable to their several businesses on Earth ; yea , such as could eat and drink with men ; when yet they dwelt not in Heaven so coursly cloathed . § 7. But how came Moses to have a Body on the Mount , who is said to have been buried , and therefore took none with him into Heaven ? We must still remember that we enquire of things above our certain knowledge : But in humble conjecture we may say , That it 's no more impossible for Moses to assume such a Body as he appeared in on the Mount , for that occasion , than for Angels to appear in humane shapes ; and departed Souls too , as many Apparitions have told men . And if bad Souls can do it , why not good ones when God will have it ? The Tradition seemeth but a Jewish Dream , that God kept the Body of Moses uncorrupted in the Grave ; and that this was it that the Devil is said to strive for against Michael , that the Body might be corrupted . ( And say others , that at this Transfiguration it rose again . ) There need no such conceits to our satisfaction . The Soul of Moses could assume a Body . § 8. But still the dissimilitude of Henoch and Elias from all the Saints in Heaven , is an unresolved difficulty . If we knew that God would have it so , it might satisfie us . But there is a symmetry in the Body of Christ . And it 's like that the same Region hath Inhabitants of the same Nature . What shall we think then ? That Henoch and Elias at their entrance into those Regions laid by their Bodies , and became such as Abraham , and other holy Souls ? Why are they taken up to be so laid by ? ( The corruptibility no doubt they did lay by . ) God knoweth : but it s much unknown to us . Or shall we think as all those Fathers cited by Faustus Regiensis , and as Dr. More , and some of late , that all Spirits are Souls . and animate some Bodies ; and so that all in Heaven have some Bodies : If so , what Bodies are they ? And how differ they from the Resurrection state ? As the Soul here operateth in and by the Igneous Spirits in our Bodies , it may be so lodged in these as to take some of them with it at Death , as the life of a dying Plant , yet dieth not in the Seed . And a Man may be said to go unclothed to Bed , though he put not off his shift or nearest Garment , and to be clothed again when he puts on the rest : And at the Resurrection , as there will be a New Heaven and Earth , so Spirits now in Heaven may have much more delightful business on the New and Righteous Earth , than now they have , and therefore may have use for an additional Body , as much differing from what they have now in Heaven , as the New Earth , and their employment there require ; and as the Seed doth differ from the Plant. And Spirits being communicative will be more happy by more communication . As God delighteth to do good to all his works , so the Souls now confined to Heaven , will delight to be employed in doing good to the New Earth , and to animate the Bodies suited to such work . Though now they have use for no other than such Spiritual lucid Receptacles as are fit for the Regions where they dwell . And it will be no debasement or dejection for a Spirit now in Heaven to animate a Body at the Resurrection fit for the New Earth ; no more than it was to Angels to speak to Adam , and to Moses , to Abraham , Jacob , Manoah , and others ; or then it is to the Sun to enlighten and enliven things on Earth . It is a foolish thing to think as some do , that departed Souls will be as dormant , and unactive , as in Apopletick or Sleeping Persons , for want of Organized Bodies to act in . Spirits are Essentially Active , Intellective , and Volitive : And will God continue such Essential Powers in vain ? Moses and Elias wanted not Bodies : And those in Heaven can praise Jehovah and the Lamb with holy concordant Love and Joy ; whether in any sort of ethereal Bodies or without , we shall shortly know . § 8. It is said that Moses and Elias talked with Christ : This sheweth that Christ hath familiar communion with the Blessed . He that would come into Flesh on Earth ; and live with Man in an humbled state , and refused not familiar converse with poor men and women , and would eat and drink with Publicans and Sinners , will not refuse everlasting near familiarity with the glorified : If the Church be his dearly beloved Spouse , and as it were one with him , as his Body , surely he will be no stranger to the least and lowest Member of it . § 9. But what was it that they talkt about ? Luk. 9. 31. saith , They appeared in Glory , and spake of his decease which he should accomplish at Jerusalem . This was not to make it known to Christ , who came into the World to die for sin : What then was it for ? Did Christ tell them of it , as not knowing it before ? That is not likely neither . Did he need their comfort , as Angels in his trials ministred to him and strengthned him ? The particular uses of this speech we know not ? But in general we know it was somwhat preparatory to his great Sufferings and Death . And must Christ's Sufferings and Death have such preparation , and must not mine have much premeditation , and do I not need the consolatory messages of God ? Carnal men would rather have chosen pleasanter discourse , than the talk of Sufferings and Death . But that which must be undergone , and requireth greatest strength , must be forethought of , and requireth the most preparing Thoughts . It 's worse than madness to be surprized with Sufferings and Death , before it 's seriously forethought of ? So sharp a trial and so great a change , require the greatest preparation . He that can refuse to suffer and die , may refuse to talk or think of it . If Christ must have men from Heaven to talk with him of his Cross , what cause have we to study the Cross ? Even all our lives to foresee it , and by obedient consent to submit unto it , and take it up to follow Christ , and even to determine with Paul to know nothing in the World but Christ and him Crucified , that is , to take this for the only needful and excellent Learning : But , alas , how senslesly is Death and Suffering talkt of till it comes ! We are to learn how to suffer when suffering is upon us ; and to learn how to die till Nature or the Physician pass the sentence of Death on us at hand . And it is God's Mercy to some of us to make our sufferings long , that we may have a competent time of learning . As we learn to write by writing , and to discourse by discoursing , and every Art and Trade by practice ; even so by suffering we learn to suffer . And the Lesson is very hard : Malefactors suffer without Learning , whether they will or not , but to suffer Obediently with Child-like affections is the Lesson to be learnt . O little , too little do many honest Christians think how much of their most excellent Obedience consisteth in Child-like holy Suffering . Therefore they little expect it , and provide for it : And then they are overwhelmed with the unexpected surprizal when it comes . Even in the sufferings which men bring on the Faithful for Righteousness sake , how many shrink and shift off their duty , or venture on forbidden things for safety , because they were not prepared for it : The loss of goods or imprisonment and want , seem to many almost unsufferable trials : But I can tell such by some experience , that bodily pain and torment is a far greater trial , which none of them is secured from ; and requireth greater strength of Faith , obediently to accept it at the Hand of God. And others can tell them , that the violence of temptations , and the terrours of God on a wounded Conscience , and troubled Soul , are yet far harder than all these . And these are the saddest because they make the mind unfit at present to improve them , and to refer them to Holy Ends and Uses . Christ in all his Agony , and even when he cryed out on the Cross , My God , my God , why hast thou forsaken me , had his Intellectuals free and perfect , to know the Nature , the Reason , the uses and end of all his Sufferings : But so have not many poor distressed , troubled , distracted Souls . O how great a part of Christianity is it , to understand and rightly bear the Cross ? Most of our care is how to escape it , or to be delivered from it , rather than how obediently to bear it . § 10. Experience of a suffering painful state , is a great help to our understanding of the Gospel : It taketh off from me the scandal of Christ's Cross , and helpeth me to perceive the great use and reasons of it , when I am under sufferings . O what need have I of such an example as Christs . All the parts of his suffering are as useful to teach me how to suffer as the Ten Commandments to teach me what to do . That he was put to fly from proud domineering Pharisees , false Teachers and worldly Rulers , and to converse most with the Poor in Wildernesses or obscure various places ? That he was hated and persecuted for doing good , and accounted a Sinner for neglecting mens Ceremonies , and Traditions : That he was hardly believed even by them that saw his Miracles : And his own Disciples were so slow in learning ; and that in his suffering they all forsook him and fled , and one denied him with Oaths and Curses . All these are instructing Instances ; That Christ's natural ( though sinless ) aversation to Death and Suffering , and his fear , should be so powerful , and the sense of God's punishing Justice so terrible , as to make his Soul sorrowful even to the Death , and cast him into an Agony , where he swate Water and Blood , and to pray thrice that the bitter Cup if possible might pass from him , which he came into the World to drink ; all these also are teaching parts of the Sufferings of Christ ; That Rulers , and Priests , and Souldiers , and the Rabble should agree to Scorn him ; Cloth him in derision , Spit on him , Buffet him , Scourge him , make him their Jeast that came to save them ; that they should make a Sinner of him that never sinned , but came to destroy it and save men from it ; yea , to make him no less than a Deceiver , a Blasphemer , and an usurping Rebel against Caesar , and write this last as his Accusation on his Cross , thinking to leave his Innocency no Vindication or Defence ; for the Lord and Saviour of the World to undergo all this , is very instructing to a suffering Believer : That he should as such a Malefactor be reviled on a Cross , and numbred with Transgressours , and his side be pierced , and he there cry out to his Father as forsaken by him : That thus dying he was buried , and his Soul went to the place of separated Souls , and yet into Paradise ; they are excellent Lessons which may be learnt from all this . I am not to suffer for others , nor to make God's Justice a satisfying Sacrifice for sin , as Christ did : But I must suffer God's Fatherly Corrections , and the castigation of paternal healing Justice : I must be saved as by Fire , and pass through this Purgatory that I may be refined : I must suffer from Christ and for Christ ; for my sin , and also for Righteousness sake : And I must with a filial Justification of God's Holiness and chastening Justice , bear his indignation because I have sinned against him : I am predestinated to be conformed to Christ's Image , in suffering and in sanctity , Rom. 8. 30. &c. Yea , I must count all things loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I must not refuse to suffer the loss of all things , and count them Dung that I may win him , and be found in him — and not only know the power of his Resurrection , but also the fellowship of his Sufferings , and be made conformable to his Death , Phil. 3. 8 , 9 , 10. Paul rejoiced in such infirmities , and in his Sufferings for the Church , filling up that which was behind of the afflictions of Christ in his Flesh , Col. 1. 24. Peter bids us Rejoice in as much as we are partakers of Christ's Sufferings , that when his Glory shall be revealed , we may be glad also with exceeding Joy , 1 Pet. 4. 13. If we suffer with him , that we may also be glorified with him : Rom. 8. 17. It is a great gift to suffer for his sake , Phil. 1. 29. It is for the Kingdom of God that such suffer , 2 Thess . 1. 5. It is happiness and joy to suffer for Righteousness sake , for well doing , 1 Pet. 2. 10. & 3. 14 , 17. & 4. 15 , 16 , 19. Mat. 5. 10 , 11. It is the sufferings of Christ that abound in such that their consolations may abound , 2 Cor. 1. 5. But , alas , I suffer much more for my own sin , than for Christ and Righteousness . But even this also by the Cross of Christ is sanctified , and made a great remedy against my Sin. As Christ suffered for our sins , and yet merited by his Suffering ; so if we accept the castigatory punishment , and Exercise Repentance , and Mortification in our suffering , and an obedient submission to the Rod , God will take this as acceptable Service , and bless it to our further good . § 11. But how is it that Christ is said , to learn obedience by the things that he suffered , and so to be made perfect ? Heb. 5. 8 , 9. was he unlearned and imperfect before ? He had no culpable imperfection . But his satisfactory mediation was imperfect till it was all performed : It was not perfectly done ; and when it was done he thereby was constitutively made a perfect Mediator : as he said upon the Cross , It is finished : And as his humane Nature received additional acts of knowledge , as he grew up and conversed with more Objects , and so is said to increase in Wisdom ( as Adam knew the Creatures when he saw them ; ) so he had a new acquaintance with Obedient suffering , when he was under the experience of it ; and is said to learn it , in that he now exercised it . And should not my suffering be God's School ; should I not learn obedience by it ? Surely , as it smartly tells me of the evil of former disobedience , so it calls me to remember in whose hands I am , and with whom I have to do , and what is my duty in such a state ? God can do no wrong to his own : He will do nothing finally hurtful to his Children . In all our afflictions he is said to be afflicted , to signifie that he afflicts not willingingly , or without our provocation . Justice is good , and holiness is good ; and it 's good for us to repent and be weaned from the Flesh and World : And all good must be loved , and the means as such : Sharp Heart-breaking Sermons are unpleasing to Nature ; and yet to be loved for their use . And afflictions are God's powerful Sermons : The proud and hardened are forced to hear them , who scorn and prosecute Preachers for speaking the same things : And shall Believers under sufferings be untaught . Words are but Words , but stripes go by forcible sense unto the Heart : Obedient submission to the greatest pains , is a serious acknowledgement of God's Dominion , and of his Wisdom and Love , and the certain hopes of a better life . Impatience hath in it somwhat of Atheism , or Blasphemy ; God is not duely acknowledged and honoured . Job's Wife would have had him thus purposly provoke God , to end his misery by Death : As if she had said , Speak no more well of him , by whom thou sufferest so much , nor honour a God that will not help thee : But Patience saith , Mic. 7. 7. I will look unto the Lord ; I will wait for the God of my Salvation : my God will hear me . Impatience sheweth a misunderstanding of God's dealing with the afflicted ; but patience yieldeth , because it understandeth whence all comes , and what will be the fruit and end . A Man that is let Blood for his life , is not impatient with the Chyrurgion ; but a Beast will strive , and a Swine or Child will cry . Our burdens are heavy enough of themselves : Impatience maketh them heavier , and is more painful than the thing which we suffer : Some have gone mad with crosses which oft to another would have been light . Patience is our cordial and nepenthes : yea , the Health of the Soul by which it is able to bear its infirmities . In our patience we possess our Souls , Luk. 21. 19. whatever else we lose , we lose not our selves . He that keepeth his Faith , and Hope , and Love by patience keepeth his Soul. But the impatient lose themselves ; as if their other losses were not enough . A poor Man singeth that gets his living only by his Day-labour : When a Lord or Knight would be tormented with sorrow , if he were reduced to his degree . Striving under our yoak and burden maketh it Gall the more : And we cannot so hopefully or comfortably pray for deliverance from the pain which we make our selves , as from that which God layeth on us : Though also there , we must pray for the Grace that must save us from our own impatience . Patience preventeth many sins ; which impatience causeth : Hard thoughts of God , if not hard and unseemly Words ; Job sinned not nor charged God foolishly : Impatience tempteth men to think that Piety and Prayer are in vain , and to condemn the Generatition of the Just , and to leave off Duty , and say , Why should I wait on God any longer ; yea , and to venture on false and sinful means , in hopes of deliverance and ease . Were it to men , we have much to allay our impatience : But against God impatience hath no just excuse . Infinite Power , Wisdom , and Goodness can do nothing that deserveth blame : We have God's Promise that All things shall work together for our good : And is he not to be trusted ? Or is the means of our good to be accused ? Impatience , is unseemly for them that believe that heavenly Rest and Glory are at hand ; where all their pains and sorrows will end . Were a Man on the Rack , and were sure to have all that he desired after it , he would the more easily endure it . Why else did the Martyrs so patiently suffer ? It 's incongruous to complain of any thing that brings a Man to Heaven . Christ was himself Innocent , and yet accused not God for his sufferings . But we suffer justly for our faults ; and it 's so much less than they deserve , that the sins which we suffer most for are said to be forgiven us , in that the everlasting punishment is forgiven : Should we so often sinfully please the Flesh , and yet must it not smart ? Shall we so often grieve the Spirit of God , and not be grieved ? Shall we lose our time , neglect our duty forget our home , fall in love with the World , and yield to temptations , and defile our Souls with filth and vanity , and must not correction tell us of our sinful folly ? If we suffer for our faults and bear it patiently , it is not thanks worthy , 1 Pet. 2. 20. Our merciful Father doth use to shame us for our impatience , by the blessed end of our Afflictions . The End that God made with Job shewed the reasonableness of his Patience : When our afflictions are over , do not all Believers see cause of thankfulness for them , and say , It is good for me that I was afflicted ? The pain is past , and the benefit remaineth . And if all that 's past was Mercy to us , why should we much fear that which is to come . Heaven will end all , and shame impatience for ever . Our patience is much of our perseverance : What a deal of labour do those impatient men lose , that learn and pray , and are somwhat Religious , and have not patience at the last assault to bear the trial , but fail when they seemed to be near the Crown ? Hold out then poor desponding Soul : Lift up the Hands which hang down , and the feeble Knees , and run with patience the Race which is set before thee , looking to Jesus who for the joy that was set before him , endured the Cross . God will not deceive thy hopes ! Sin hath brought pain and death on Man ; but Christ hath sanctified it , and is the Lord of Life . Yet a little while , and the heavenly Possession shall turn thy sorrows into everlasting Joy , and thy moans and groans into thanks and praise , and there shall be no more sickness , pains or death . O foolish unbelieving Hearts that cry out of suffering , and fear deliverance ; that would fain be free from all affliction , and yet fly from the only state of freedom : That are impatient under their calamity , and yet afraid of passing to the only rest . § 12. But it is neither Pain alone , nor Death alone that will sufficiently try our strength and exercise our Faith and Patience . It must be Great Pain ( and often Long ) in order to a certain or expected Death . These two conjunct were the Case of Christ . The torment of his Agony , Scourging , Crucifying , Piercing and Desertion , and the certainty of Death that followed . Great pain with hopes of recovery and ease , may be born even by a worldly Man : Because there is still the worldly hope of better ; and so there is no denial of All , while Life it self is not denied : We must receive the Sentence of Death in our selves , if we will find that we trust in God alone , and trust him as one that raiseth the Dead , that is , for another and better life . As long as a Man hath any hope of life and ease , a Man's Faith is not tried to the uttermost , by actual forsaking all . And yet an easy Death alone , doth not fully try a Man : For they that know that all must die , may submit to this , who cannot bear long pains before it . But great and long pains , and the Sentence of Death together are the trial . And if God will so try me , why should I repine ? Flesh will groan , but the Mind may obediently submit . It is but Flesh : that Flesh that hath tempted and imprisoned my Soul. I have too much loved it , and am too loth to leave it ? And is it not Mercy from God to make me weary of it ? God is engaged against Idols ; that is , all that is loved and pleased before him : and if any thing , that 's likest to be this Flesh . It 's corruptibility tells us that both its pleasure and its pain will be but short . Long pain is usually tolerable : And intolerable pain will conquer Nature and not be long . The Grace of Christ is sufficient for us , and his strength is manifested in our weakness , when he will not take the Thorn out of our Flesh , though as Christ and Paul did , we pray thrice or oftner . And to be impatient with Death is to repine that we are born Mortal men ; and to fly from Heaven and all true Hopes , and all the Felicity purchased by Christ ? And is this renouncing the World , and trusting Christ for Life everlasting ? And why fear we that which endeth all our pains and fears ? A true Believer never suffereth so much , but his Mercies are far more and greater than his sufferings . His Soul is united to Christ : His hopes of Heaven have a sure Foundation : He is sealed up to Glory : Rest and Joy are near at hand . And former Mercies should not be forgotten : And should not such men patiently endure ? O what a shameful contradiction is it , to choose Heaven as our only Portion , to believe in Christ for it , and to seek it as the business of all our lives , and yet to be loth to die , that we may obtain it , and to fly with fear from that which we so seek and hope for ? What a contradiction is it to call God our God and Father , the God of Love , and to call Christ our Gracious glorified Redeemer , and yet to Fly from his presence with distrustful fear ? Almighty love may correct us , may kill us , but it cannot finally hurt true Believers . So much of Moses and Elias discourse of the Sufferings and Death of Christ . § 13. Sure it is not true that the Souls of the Fathers before Christ's coming did not enter into Heaven , but lay in some inferiour Limbus ? For Moses and Elias came from Heaven ; their shining glory shewed that , and their discourse with Christ , and the Voice and glory that went with them . And it is not to be thought that they were separated from the rest of the Souls of the Faithful , and with Henoch were in Heaven by themselves alone , and the rest elsewhere . Though it 's said that God's House hath many Mansions , and there are various degrees of Glory , yet the blessed are all Fellow-Citizens , of one Society , and Children in one Family of God. And they that came from East and West , shall sit down with Abraham , Isaac , and Jacob , in the Kingdom of God ; and Lazarus is in Abraham's bosom , and the believing Thief with Christ in Paradise . § 14. It seems that Moses and Elias appeared thus , to fore shew the Resurrection of Christ , and of the Faithful , and to make it easier to the three Disciples to believe it . Why should they doubt whether Christ should rise , when they saw Moses that was risen before him : And why should they doubt of the Resurrection of the Faithful and the Glory following , when they saw these glorified Saints ? Some think that this Apparition was for the strengthening of Christ himself , whose humane Nature had use for such Ministry also of Angels : But it 's more certain that it was for the strengthening of the Disciples Faith , and of ours by their Testimony . As it 's said , Joh. 12. 30. This Voice came not because of me , but for your sakes . § 15. It is much worth our noting , in what a Communion this Specimen of the Kingdom of Heaven was represented in the holy Mount. Here was a Voice of God and a glimpse of his Glory : Here was our Redeemer in a glimpse of his Glory : Here was a Moses , and Elias in a glimpse of their Glory : And here were three beloved Disciples , yet in the Flesh , and in weakness of Faith which needed such confirmation , God our Father , and our Saviour , the Saints of Heaven , and those on Earth , are all of one Society or Kingdom , there is a near relation , and a near communion among them all . When the Eternal Word disdained not so wonderful condescension , as to come to us in the form of a Servant , even of a poor despised Crucified Man , it 's less wonder that Moses and Elias should come down as his Witnesses and Servants Heb. 12. 23 , &c. The heavenly Jerusalem , and City of the Living God , of which we are Enrolled Burgesses or Heirs , hath many parts : There is the Assembly of the first Born , and innumerable Angels , and the Spirits of the Just made perfect , and Jesus the Mediator of the New Cov●nant , and God the Judge of all . O what holy , glorious , joyful Company shall we have above ? Christ and his Angels will not despise the least of Saints . § 16. But what was the Introduction to this Apparition and Transfiguration ? It was Christ's praying ; Luk. 9. 28 , 29. He went up into a Mountain to pray : and as he prayed he was transfigured : Surely , this is written to invite and encourage us to pray . We are in greater need than Christ . It 's folly in Unbelievers to think Prayer vain , because God is unchangeable . We are not unchangeable : And the exercise of Faith , dependance on God and true desires , being the Conditions required in a due Receiver , maketh those Blessings become our●s , which else we had been uncapable of God who commandeth fervent Prayer , hath promised to answer it . Though we must not think to be the Rulers of the World , nor have whatever our Flesh or solly doth desire , because we ask it earnestly ; yet true Prayer is the appointed way for obtaining what we need , and is best for us , and we are fitted to receive . And as Christ had this wonderful return to his Prayers , his Servants have experience that their choicest Mercies for Soul and Body , have come this way . § 17. Though the three Disciples were admitted to this glorious Society , how different was their case from that of Christ , and Moses , and Elias ? In the beginning of the heavenly concourse , they were asleep with heaviness : Even while this glorious Company stood near them : Alas , such is our infirmity in Flesh , and such a Clog are these earthly Bodies to us , that when God is present , and Heaven is before us , and we have the greatest cause to watch and pray , a heavy , weary , sluggish Body , even fettereth an active Spirit , and we sleep or turn away in wandering Thoughts , when we should seriously converse with Christ and Heaven : Alas , what unworthy Servants hath our Lord ! Are such as these meet for his work , his Love , his Acceptance , or his Kingdom ? But , O how merciful a Saviour have we , who taketh not his poor Servants at the worst , but when they after served him thus in his Agony , he gently rebuketh them ; Could you not watch with me one Hour : and that with an excuse , The Spirit is willing , but the Flesh is weak . § 18. It is a matter of great Moment to understand in what cases this excuse will hold , and our weakness will not make the willingness of the Spirit unacceptable to God. If a Drunkard , Fornicator , or other Sensualist should say , My Spirit is willing to leave my sin , but my Flesh is weak , and in temptation doth prevail , Video meliora proboque , &c. This excuse would not prove God's forgiveness . If a Man live in known sin , which he could forbear were he truly willing , and say , To will is present with me , but to do I am unable ; it is not I but sin that dwelleth in me ; this would be but a frivolous excuse : And yet to the sleepy Disciples it was a good excuse ; and I think to Paul , Rom 7. where then is the d●fference ? There are some acts of Man , which the will hath not power to rule , and some that it can rule : The will hath not power always to keep a sleepy Man awake : This sleep might be of the Flesh without any will at all : And this excuseth from all guilt : There are some acts of Man which the will cannot rule , but by a great degree of power and endeavour : As perhaps with much ado by preventing and resisting diligence the Disciples might have kept awake : In this case their sleep is a fault , but a pardoned fault of weakness . Some Persons are liable to inordinate Fear and Grief , which so surprizeth them by the Constitution of their Bodies , that the greatest unwillingness would not hinder them . And some could do more to resist these passions than they do , but very hardly with the greatest diligence . These are accordingly excusable in degree . Paul would have perfectly obeyed God's Law , and never have sinned : But there is no Perfection in this Life : Meer Imperfection of true Grace which is predominant in the will , doth not damn men . But there are acts which are so subject to the will that a sincere will , though imperfect , can command them : He that doth these ( or doth the contrary ) it is not because he sincerely would and cannot , but because he hath but uneffectual wishes , and is not sincerely willing , if he know them to be what they are . Especially if they be materially great sins which he yieldeth to , which true Grace more strongly resisteth than it doth an idle word , or thought , or action . In short , all omissions or commissions in which the will is positively or privatively guilty , are sinful in some degree : but only these do damn the Sinner , which are inconsistent with the predominant Love of God , and Heaven , and Holiness , in the Soul. § 19. When the Disciples awaked they saw these glorious ones in converse ! Did they hear what they said , or did Christ after tell them ? The later is most probable : Doubtless as Moses tells us how God made the World , which none could tell him but by God's telling them first ; so the Apostles have written many things of Christ , which they neither saw nor heard , but from Christ that told it them by Word or Inspiration . How else knew they what Satan said and did to him in his Temptations in the Wilderness , and on the Pinacle of the Temple ? How knew they what his Prayer was in his Agony ? And so in this instance also . But Christ's own testimony was enough to put them out of Doubt , to them that daily saw his confirming Miracles . § 20. How great a difference was there between Mount Sinai and this Mount ? When , God delivered the Law to Moses , that Mount was terrible in Flame , and Smoak , and Thunder , so that the People trembled and fled : But now here is nothing but Life , and Light , and Love from Heaven . A merciful Redeemer whose Face shined as the Sun , with heavenly Company , appearing nearly to the Disciples , pittying and bearing with their heaviness and infirmity , strengthning their Faith and Hope , and proving to them a Resurrection and a heavenly Kingdom , by a visible Apparition of some of its Possessors . This was not a frightful , but a confirming delectable sight : The Law in terrour was by Moses , but Grace and Truth , Peace and Pleasure are by Christ . This was an inviting and delighting ▪ and not an affrighting Apparition : Was it not a shameful infirmity and a sin , that Peter should deny Christ after such a sight as this ; and the rest of the Disciples forsake him and fly ? What! after they had seen the Kingdom of God come in Power , and Christ's Face shine as the Sun in its brightness ? Could they forget all this ? Or could they doubt whether he or his Persecutors were the stronger , and liker to prevail at last ? O how frail , how uncertain , how bad a thing is depraved Man ? But though Christ found them asleep , and though he foreknew that they would forsake him , he forsook not them , nor used them as they deserved , but comforted them with a glimpse of Heaven . For he died for his Enemies . § 21. But this was but once in all the time of his abode among them . It was an extraordinary Feast , and not their daily Bread : They had Christ still with them , but not transfigured in Glory , nor Moses and Elias in their sight : We are too apt to think that if God give us a joyful extraordinary glimpse of Heaven , we must have it always ; or that he forsaketh us , and castus off when he denieth it us ! O that we were as desirous of Holiness and Duty , as we are of the Joy which is the reward ! But our Father , and not we , must be the chooser both of our Food and Feast . Moses did not dwell on Mount Nebo , that he might still see the Land of Promise : It was enough to have one sight of it before his death . As Flesh and Blood cannot enter into Heaven , so it 's little of Heaven that entereth into it . § 22. When the Disciples awake they see his Glory , and the two men that stood with him : It must not be a sleeeping but an awakened Christian , that will have a sight of heavenly Glory ! As we must love God with all the Heart , and Soul , and Might , all must be awakened in seeking him , and in attending him , before we can have a joyful foretast of his Love. Carnal security , supine neglect , and dull contempt , are dispositions which render us uncapable of such delights . Heavenly joys suppose a heavenly disposition and desires . Angels sleep not , nor are clogged with Bodies of Clay : Earth hath no Wings ; It must be holy vivacity that must carry up a Soul to God , notwithstanding the fetters of Flesh . It is with each others Souls in the Body that we converse together on Earth . And it is not sluggish , but lively Faith , and fervent desire that must converse in Heaven , with Moses and Elias , and our living Head. § 23. But how did Peter know Moses and Elias , whom he had never seen before ? Perhaps glorified Saints do bear each one his notifying Signature , and need not names and sound of words to make them known : Perhaps Christ told the Disciples who they were that talked with him : Perhaps he made them know it by Inspiration , as Prophets have their knowledge . Any of these ways God could notifie them : It 〈◊〉 not needful that we know which of them it was . But that they were known is certain . We shall be no Strangers to any Saints in Heaven ; and therefore not to our old acquaintance . Whether we shall have any greater love to them , or delight in them , for old acquaintance sake , or because they were instruments of our good on Earth , I know not : But I know that our love to them with whom we had Holy comfort on Earth , may well render Heaven more familiar to us now , and more suitable to our desires : O how great a number of my godly Friends are there ? They are so many that I cannot make a Catalogue of their Names ; but the Memory of abundance of them doth delight me . And when we meet there we shall be far better known to each other , then we were to the most intimate on Earth . O let Christians now so converse together , as remembring that they must meet in Heaven , where all that was secret will be brought to light . If we now put on any Vizor , and seem better than we are , if we hide any sin or base corruption ; if we by fraud or falshood deceive our Friends , all this will be opened when we meet in Heaven . It is a daily grief and shame to my Soul , to think of the sins that I have committed against some that are now in Heaven , which I either excused , extenuated or hid : And to think how much evil they will know of me there , which on Earth they knew not by me . But God who pardoneth them , will cause his Servants there to forgive each other ; but the detected sin for all that will be an odious shameful thing . Lying and Hypocrisie are there no cloak , but an aggravation of the shame . If we cannot confess and take shame to our selves by repentance upon Earth , how shall we appear in the open light , and see the Faces of those whom we wronged : What diminution it will make of our joy , I know not ; but it must needs be a dishonour to have been false to God or Man. And especially when we meet where sin is perfectly hated , to think how we either sinned together , or that we tempted and ensnared one another in any sin ; how it will affect us then I do not fully know , but it is now to me a far greater grief to think of any in Heaven whom I tempted or wronged , than it was while they lived with me on Earth . And I think there is somwhat of this Nature common to good and bad : Even the Consciences of wicked men do haunt them for notable injuries to others , especially concealed ones , and especially for persecuting the Servants of God , when they are dead , more than while they lived . In so much that ( though I doubt not of real Apparitions ) I am ready to think , that some that say they are haunted by the sight and the voice of such as seem to them to be deceased Persons , are rather haunted by their own Consciences , which strongly represent those Persons to their imaginations . But on the other side , it is a great delight to me , to think of the good which I received from many that are now in Heaven : Of the profitable Sermons which I heard from some , and the profitable conversation which I had with others : How oft we sweetly consulted together of the things which concern everlasting life ? How many days in publick and private we spent in preparation and in some prospect of the Blessedness which now they enjoy ? And it is not a small Mercy to me , that I can think of Multitudes now in Heaven of whose Conversion and Salvation God hath made my weak endeavours a prosperous means . O what a Mercy is it to think on , that while I am yet compassed with temptations , and languishing in weakness , and groaning in pain , and worst of all burdened with a dark and sinful Soul , so many are past all this with Christ , by means of any help which he sent them by my labours ? It hath oft humbled me greatly to read in the lives of such men as John Janeway , and Joseph Allen , how much of their proficiency they ascribed to my Writings , and how far they over-went me , and left me quite behind them in Holy delights and praises of God! But how much more am I below a Multitude now in Heaven , who called me Father here on Earth . And if here I must rejoice with them that rejoice , as well as mourn with them that mourn , why should I not much more rejoice with all the blessed Society above ? And more familiarly with my old Acquaintance , Pupils , and dear Friends ? My Love should be most to the best ; and therefore more to them than to any other of my Friends : And therefore my Union with them being closer , and their Felicity far greater , I should think with more Joy of them , than of any left behind . They are safe in the Harbour , past all our dangerous storms and waves . And though they know or will know more of my sins than they did on Earth , and hate them more , yet they that feel the comfort of the Pardon of their own , will imitate God in pardoning me , and rejoice in God's forgiveness of me . Though their vile Bodies lie like common dust , how much better do they now know the love of God , the Mysteries of Grace , the heavenly Glory , the state of Spirits in the City of God , than I do who was wont to preach it to them . God that sent down Moses and Elias , to shew that Saints in Heaven , and on Earth have communnion , will bring me and my Friends now in Heaven together again into a far sweeter Communion than ever we had here . § 24. It is no great wonder that Peter should be transported with this glorious sight ; and greatly delighted with this heavenly Communion , and say , Master , it is good for us to be here . Would not a sight , a glimpse of Heaven , have transported any Holy Soul ? Yea , even those that now lie in tears and fears , and are overwhelmed with doubts and troubles ? When they are groping after God , and groaning on their Knees because they feel more of his frowns than of his love , if then they had such a sight as this , what a change would it make upon them ? Perhaps you 'll say , that the doubt of their own sincerity might still deprive them of the Joy. No : This sight would banish doubts and troubles : It is a communication of Love , and such as will fully convince the Communicants . Without such a miraculous glimpse of Glory , God sometime giveth some of his Servants such a Mental illustration , and inward glimpse and taste of Heaven , as greatly overcometh all the fears of Pain and Death ; such many old and later Martyrs have had : It was a strange word of the godly Bishop of St. Davids , Mr. Farrar , to his Neighbours , [ If I stir in the Fire , believe not my Doctrin : ] and accordingly he stirred not . If he had not had some Prophetical Inspiration , this could not have been justified , from being a presumptuous tempting God : And Mr. Baynam's case was a meer wonder , who in the Flames called to the Papists to see a Miracle , professing to them that in the Fire he felt no more pain , than if he had been laid in a Bed of Down or Roses . I am just now reading in Adam's Lives of the German Philosophers , the Life of Olympia Fulvia Morata , which ended with some such experience . In many Ages there hath been some one rare Woman who hath excelled men in the Languages , Philosophy and other humane Learning : Such a one was this Olympia Fulvia Morata of Ferrarrie : She married Andr. Gundler a Physician : She removed with him into Germany ; being by the way convinced of the Guard of Angels by her young Brothers falling out of a high Window on cragged Stones without any more hurt than if it had been on the soft ground : In Germany she thus wrote to Anna Estensis a Guisian Princess [ As soon as by the singular goodness of God , I was departed from the Italian Idolatry , and came with my Husband into Germany , it is incredible how God changed my Soul ( or mind ) which being formerly most averse ( or abhorring ) to the Divine Scriptures , am now delighted in them alone , and place in them all my Study , Labour , Care , and Mind : And as much as possible contemn all the Riches , Honours , and Pleasures , which formerly I was wont to admire . ] But the Cross presently following ( in God's usual Method , ) her Husband and She were by Souldiers stript naked save the shift next the Body , and narrowly scaping with life , were put so to wander from place to place , none daring to entertain them , even when she was sick of a Feaver : till at last they found liberal entertainment ; in which she shortly fell into a mortal Disease , of which she died : And in her last Sickness , and after much torment of Body , near Death she pleasantly smiled : Her Husband asked her the Cause ; who said , I saw a certain place which was full of a most clear and beauteous Light : Intimating that she should be quickly there , and saying , I am wholly full of Joy : And spake no more till her Eye-sight failing ; she said , I scarce know any of you any more : But all things else about seem to be full of most beauteous Flowers ; which were her last words , ( having a long time professed that nothing seemed more desirable to her than to be dissolved and to be with Christ , in all her sickness magnifying his Mercies to her . Many have thus joyfully laid down the Flesh to go to Christ : What wonder then if Peter was loth to lose the pleasure of what he saw . Two things are necessary to great and solid joy : First , That the Object be truly and greatly amiable and delectable ; and Secondly , That the apprehensions of it be clear and strong : As to the first , we have so great and glorious things to delight us , as would feast our Souls with constant Joy , were not the Second , alas , much wanting . What Man could choose but be even in Peter's rapture continually , if he had but ascertained heavenly Glory , apprehended by him in as satisfactory a manner as these sensible things are ? If I lay in Prison , yea , or in torment of Colick , Stone , or any such Disease , and had but withal such apprehensions or sight of assured Glory , surely the pain would not be able to suppress my joy . What a mixture , what a discord would there be in my expressions ? Torment would constrain my Flesh to groan ; and the sight of Heaven would make me triumph . I cannot but think how this great discord would shew the difference between the Spirit and the Flesh : What a strange thing it would be to hear the same Man at the same time crying out in pain with groans , and magnifying the love of God with transporting joy ! But we are not yet fit for such joyful apprehensions ; our weak Eyes must not see the Sun , but through the allaying Medium of a humid Air , at a vast distance , and by the Chrystalline humour and organical parts of the Eye . Fain we would get nearer , and have sight or clearer apprehensions of the Spiritual Society and glorious World ; We study , we pray , we look up , we groan under our distance , darkness , and unsatisfying conceptions : But yet it must not be : We must be ripened before the Shell will break , or the dark Womb will deliver us up to the Glorious Light. But Christ vouchsafed that to his three Apostles , which we are unworthy of , and yet unfit for . O happy sight ! O happy men ! It is incongruous to say , What would I not give for such a sight ? Lest it should savour of Simon Magus folly : And I have nothing to give . But it is not incongruous to say , What would I not do ? And what would I not suffer for such a fight ? Yea , Christ puts such kind of Questions to us ; O that I had better answered them ! in the Hour of Duty , and in the Hour of Temptation ! When he asked , Can ye drink of the Cup that I drink of , and be Baptized with the Baptism , that I am Baptized with ? I have been ready with James and John to say , I can ; but when the trial comes ( as they after in his suffering forsook him and fled , ) how insufficient is my own strength to perform my promise ? When he imposeth on me , the denying of my self , forsaking all , and taking up the Cross and following him , I yielded and covenanted by Vow to do it : but it was , By the help of the Holy Spirit which he promised to give me . I stand , Lord , to my Covenant : Help me to perform it ; and give me , though not his present sight , yet some of Peter's Mental apprehensions , and a glimpse , a taste of that which transported him with delight . Let who will ( or who Thou wilt ) take the Riches , and Grandeur of the World : O give me some delightful taste of that which I am made for , redeemed for , and which thy Spirit hath long taught me , to seek and hope for , as my All. § 25. Peter was not weary with the sight of this heavenly Apparition : Why should I be weary of the believing contemplation of greater things ? Though sight affect us more sensibly than meer believing and thinking , yet these have their happy Office , which may be effectual : And Christ who thus appeared in Glory to Peter , hath said , Blessed are they that have not seen , and yet have believed : And Peter himself saith of them that see not Christ , that They rejoice with joy unspeakable and full of Glory , in believing . Oh how unexcusable am I for every weary Prayer or Meditation of such a Glory ? and for yielding to Satan and a backward Heart , which have oft made me shorten these sweet employments , when I had time , and leave , and need to lengthen them : What! aweary of communion with Christ ! Aweary of speaking to my heavenly Father , for endless Blessedness , upon such joyful terms of Hope as he hath given me ? Aweary of the Thoughts of the City of God , the heavenly Society and Work ? Aweary of exciting Divine Love , and exercising it in Divine Praise , which are the works of Angels , and all the heavenly Host ? O how justly might God be as it were aweary of me , and of my weary Services ; yea , of the best that I can offer him , which hath in it so much to give him cause ? § 26. Peter did not fly from this glorious Prospect ; but would fain have had more of it , and have dwelt upon the Holy Mount. And when God will call me to a more glorious Vision , and Fruition in Heaven , shall I draw back and be unwilling to go ? Was that Mount a better place than Heaven ? Is not Christ now to be there seen in greater Glory ? Is the Jerusalem above , the Glorious Company of Saints and Angels , no better and more desirable a sight , than Moses and Elias were on the Mount ? Alas , when we have read , and heard , and thought , and talkt so much of Heaven , and done , and suffered so much for it , that yet we should draw back with fear and unwillingness to go to it ? O what lamentable weakness of Faith , and power of Flesh , doth this discover : when I read Peter's words [ It 's good to be here : ] I am grieved that I who dwell in a World so near like Hell , among the implacable haters of Holiness and Holy Peace , and in a painful tired Body , and who have thought , said , and written so much of Heaven , do yet say with no stronger desire and joy : It is good to be there : When I see all natural Appetites desire earnestly their proper food , and even the Bruits desire their beloved company , shall my holy Appetite be so dull and indifferent : Lord quicken it by the fuller communications of thy Spirit , and save me from this hated dangerous disease . § 27. But Peter spake he knew not what , when he talkt of building Tabernacles on Earth , for the fruition of that which is proper to Heaven . Alas , this is our common malady and folly : We would have Christ in the Splendour of his Glory : but we would have him here : We would see Moses and Elias , if they will come down to us : We would have that in the Flesh , which Flesh and Blood cannot possess . O if we knew in what Land , what City , what Countrey , what private House , we might live in the least glimpse of the heavenly Glory , how joyfully should we run to such an Habitation ? Merchants make towards the most gainful place for trade : Poor men enquire after the most fertile and delectable Countries for Plantation ! Gentlemen delight themselves with a sweet and pleasantly seated Mansion : But if Saints on Earth could find a place where they could see what Stephen , or Paul , or these Apostles saw , and have a little of Heaven without dying and putting off this Body , what a desirable dwelling would that seem to them . And yet , alas , how cold are our desires to the time and place where we shall have much more ? We have Christ on Earth , in the manner and measure that we are capable . We have here some communion with Heaven , as verily ( though not so sensibly ) as our Eye hath with the Sun : God will not deny Believers their Title , their Earnest , and some first Fruits : But when we would have our All or our Best on Earth , or that on Earth which is proper to Heaven , we know not what we desire or say . Are we vile dirty Sinners in Flesh now fit for heavenly sights or joys ? Or is this World a place for building Tabernacles , where we may see the Lord , and take up our rest ? What! in a world of Temptations of wickedness , of sufferings , where we are daily wrestling for our lives , and fighting not meerly ) against Flesh and Blood , but against Principalities and Powers , and the Rulers of the Darkness of this World , even Spiritual Wickedness ( or wicked Spirits ) in high Places ( above the greatest men that are their Servants , ) Eph. 6. 12. But that which is of the Earth is earthly : Our earthly part would have an earthly Felicity : But when we know that it is corruptible and a dying thing , and that we have here no continuing City , both Faith and Reason bid us seek for one to come . The unfaithful Steward had so much Wit as to make sure of another Habitation , when he knew that he must be no longer Steward . God hath so constantly confuted and befooled me , by his marvellous Providence , when ever I have said , Soul take thy ease , and have thought of building Tabernacles on Earth , as hath convinced me , that such folly is not the least part of the danger of a Soul , from which his Mercy did so watchfully save me : If a little Health and Ease , or a pleasant Habitation , or beloved Company and Friends , have but flattered me into earthly delight and hopes , and made me say , It 's good to be here ; I never was long without some pains , and dangerous sickness , or some loss or cross in Friends , or some removal by personal or publick changes , to tell me , that I knew not what I said ; and that rest and happiness are not here : As the laborious Ants and Bees are long gathering a heap of Treasure , and furnishing a Hive with Winter Provision , and a contemptuous foot soon spurneth about the one , and the chief owner of the Hive destroyeth the other ; so ( while I neglected Wealth and Honour ) when I have but treasured up the choicest Books , and taken pleasure in my Work and Friends , God saw that such pleasure needed an allay , and hath taken away Books and Friends together , or driven me oft from them and my Habitation , to tell me sensibly that I have higher to look , and further to go ; and that Moses and Elias appeared not to turn Earth into Heaven , and make me think that now I am well , but to invite my Soul to their Celestial Habitation . When Christ hath comforted me by hearing Prayers , by great deliverances , by wonderful success of my defective labours , by comfortable Friends , by publick Mercies , it was not by making my condition pleasant , to keep down my desires from Heaven , but to draw them thither by such foretasts . Contentment with our Condition , as without more of the World , is a great duty : But to be content with the World , or any thing on Earth , without more holiness and communion with God , and without a part in the heavenly Perfection , is a heynous and pernicious sin . But , alas , it is a far worse mistake than Peter's which deceiveth the greatest part of men . They say indeed as he , It 's good to be here , ( till melancholy or misery make them intollerable to themselves . ) But it is not because they have seen a glimpse of Heaven on Earth , or tasted the sweetness of Holy society and work , but because their Bodies are in Health , their Purses full , their Appetites pleased , and their inferiours do their wills and honour them . This is all the Heaven that they love , and to leave all this is the Death which they abhor and fear . And they will not hear God , and the experience of all Mankind befooling them , till near the Night that their Souls shall be required , and then , Whose will all their Treasure be ? § 28. But yet it was a greater part of Peter's dotage , to think of Tabernacles for Christ , Moses , and Elias , and of detaining of heavenly Inhabitants upon Earth : If you should offer the lowest Saint in Heaven an earthly Kingdom in exchange for his Condition , with what disdain would he despise the offer ? Christ's Kingdom was not of this World , nor would Moses and Elias change their lot with Alexander or Caesar . Poor trifles allure us , and seem somwhat to us ( as toys to Children ) while we are dreaming in the Flesh ; but if once we be delivered and see what the Celestial Glory is , what a change will it make upon our judgments . We fear now in the dark to go unto that World of Light , and are loth to put off the rags of Flesh , and to depart from a known though a dirty falling habitation : But if we get to Heaven we shall be loth to return to Earth again , and to be so coursly cloathed : When once we are there , a World would not hire us to come back into this corruptible Body , till God will make it Spiritual and Incorruptible . Our Friends whose Death we passionately lamented , would be loth now to change their company for such as we are , or their abode for such a wicked World as this , or their work for the best of ours on Earth : No wonder that departed blessed Souls appear not to their friends on Earth : Most Apparitions are of Devils , or miserable Souls , to whom it is no loss , or condescension Were I once in Heaven , could I possibly be willing to be turned again into a Bedlam World , and laid under the Feet of blinded pride and raging madness , and live among Sodomites ( called Christians ) whose God is their Belly , and who glory in their filthiness and shame , and mind nothing with love but earthly things , and are bitter Enemies not only to the Cross , but to the Government of Christ ! Would I be again among Dogs and Swine ? Yea , Devils in Flesh , who hate and persecute the Regenerate Seed , and all that will not receive their mark , and be as mad & bad as they ? would I again be groaning here in pain , or tired with a weary Body , and more with a feeble sinful Soul , weak in Fai●h , Cold in Love , of doubtful Hope , and imperfect Duty . Would I be here again in the prospect of a Grave , with fear of dying ; as strange as now to the heavenly Felicity ? Lazarus will not come from Abraham's bosom , for the rich Man's Wealth and Belly-pleasure , no not to warn his sensual Brethren . Had Peter seen Heaven as he saw the Glory on the Mount , he would never have made so blind a motion , for Christ , Moses , and Elias to continue there , who have so much better a habitation . § 29. But this glorious Apparition was but short : As the Glory of God's back parts to Moses , which did but pass by . Presently a cloud cometh , and separateth the company , and ends the pleasant sight . When Christians receive some extraordinary sense of the Love of God , some sweet foretasts of promised happiness , they must not look that this should be ordinary , or always so ! When some fervent Prayer is extraordinarily answered , and a Sacrament sweetned with unusual drops of heavenly sweetness , or a holy Discourse or Meditation hath raised us higher than ever before , we must not expect that this should be our constant diet , and God should thus feast us all the Year . The times of fasting also have their turn . Moses did not dwell on Mount Horeb , nor Mount Nebo or Pisgah , from whence he saw the Land of Promise : God's Children do not always laugh and sing : while they have their sinning times , they will have their suffering and crying times . How suddenly doth the Lark come down to the Earth , who before was soaring out of sight , and singing pleasantly in the higher Air , as if it had been aspiring towards the Sun. A luscious diet is not best for such as we , that have so many corruptions to be cured by cleansing means : Cordials must not be all our Physick ; unwarrantable expectations of greater or more continued Joys then we are meet for , is injurious both to God and to our selves . Desires of more we may and must have : But those desires must look up to Heaven where indeed they may be satisfied . 30. The joy of these Spectators was turned into Fear ( saith the Text ) when they entered into the Cloud . No wonder : The change was sudden and great ; from a sight of the Kingdom of God in Power , unto a dark Cloud ! Just now they seemed almost in Heaven , and presently they knew not where they were : From glorious Light , to a kind of Prison of obscurity . Such changes here we are liable to . The same Soul that lately tasted of transporting joy , may lie in terrour , hardly resisting temptations to despair : The same Person that was confident of the Love of God , may be quickly not only doubting of it , but sinfully denying it : The same that had assuring evidence of sincerity , may shortly conclude that all was but Hypocrisie . The same that was triumphing in the sense of Love , may cry out , O miserable Man that I am : And the same that magnified the Grace of Christ , may say , The day of Grace is past● Especially if either the Tempter get the advantage of a Melancholy Body , or of casting the Soul in to renewed guilt of some wounding sin , or into impatient discontents with the things that befal it in the World. There is a stability in the Essentials of Holiness : It 's Life eternal that is here begun : But , alas , the degrees of Grace , the exercise of it , the evenness and integrity of our obedience , and accordingly our Comforts , are lamentably liable to change . Even as all worldly things are mutable to the ungodly , though their harden'd Hearts are too little changeable . Expecting nothing but joy from God , or expecting more than we are meet for , maketh our dejections the greater and more grievous . None are cast lower with terrour , trouble , and almost despair , than some that have been most transported with joy : When some other Christians of an even conversation , have an evenness and constancy of Holy Peace , though no such joys . § 31. The Cloud separated the Company , Moses , and Elias are seen no more ; no nor the Glory of Christ : But yet Christ is not separated from them : His ordinary presence still abideth with them . Christ doth not leave the Soul , when extraordinary joys do leave it : It loseth not his saving Grace , nor the presence of his Spirit , as oft as it loseth heavenly delight . Desire sheweth Love to him , and to his Holiness : And he never forsaketh those that love him : As long as the Soul breatheth after Christ , and after more communion with God , and conscious of its imperfection would fain be perfect , and resolveth to continue waiting for increase of Faith and Holiness in the use of the means which Christ hath appointed , it is not forsaken . Christ by his Spirit dwelleth , and worketh in that Soul. It may enter into a Cloud , and Christ may be unseen , and seem quite lost , but the Cloud will vanish , and he will appear ; and he will first find us , that we may seek and find him . If he appear to us , but as in his humiliation , and as crucified , and thereby humble us , and crucifie to us the World and the Flesh , with the Affections and Lusts thereof , and cause us but to seek first his Kingdom and Righteousness , he will raise us higher , and shew us his Glory , when Grace , and Conquest , and Perseverance have prepared us : We are in a cloudy World and Body ; and our sins are yet a thicker Cloud , between God's glorious Face and us : But as God is God , and Heaven is Heaven , so Christ is Christ , and Grace is Grace , when we see it not , but fear that we are undone , and entring into outer darkness : And at Sun rising all our darkness , & all our doubts & fears will vanish . § 32. Luke 9. 15. There came a Voice out of the Cloud , This is my beloved Son ; hear him : Had I heard such a Testimony from Heaven , would it not have set my Faith above all doubts and unbelief ? For the Voice that thus owned Christ and his Word , might embolden me fully to trust all his Promises , as it bindeth me to obey his Precepts . God's Love is effective and communicative ; and as his Life and Light cause Life and Light , so his Love causeth Love ; and Christ that is called his Beloved Son , is likest him in Love : None loveth us so much as God our Father , and his Beloved Son , who is also as God Essential Love. And shall I think with cold or little Love , of such a God , and such a Saviour ? It is as unreasonable to fly from God or Christ , as fearing that he wanteth Love , to a capable Soul , as to fly from the Sun , as wanting heat or light . O what an unruly froward thing is the corrupted Soul of Man ? When we think of God's judgment , and how we are in his hands as to all our hopes , for Soul & Body , we fear and are uncomfortable , lest he have not so much Love and Mercy , as should cause us confidently to trust him : We could trust some Friends with Life and Soul were we in their power : but infinite love itself , and a loving Saviour we can hardly trust ; so far as to quiet us in Pain or Death : And yet when Christ to cure this distrust , hath manifested his Love by the greatest Miracles that ever God shewed to mortal men , even by Christ's Incarnation , his Life , his Works , his Death , Resurrection , Intercession , and the advancement of humane Nature in him above Angels , the greatness of this Incomprehensible Love , occasioneth the difficulty of our believing it ; as if it were too great and wonderful to be credible : Thus dark and guilty Sinners hardly believe our Fathers Love , whether it be exprest by ordinary , or by the most wonderful effects . § 33. As Christ is called the Son of God , so also are all his Members : We have so far the same title , that we might partake of the same comforts : He is God's only Son by Eternal Generation , and the hypostatical union upon his miraculous conception : But through him we are Sons by Regeneration and Adoption . And shall not the love of such a Father be trusted , and the presence and pleasing of such a Father be desired ? If Manoah's Wife could say , If he would have killed us Re would not have accepted a Sacrifice of us ; I may say , If he would have damned me , or forsaken my departing Soul , he would not have Adopted me , nor made and called me his Son Christ was made his Incarnate Son , that we might be made his Adopted Sons : And we are made his Adopted Sons , for the sake and by the Grace of Christ his Natural Son. § 34. The Command [ Hear him ] is Relative as to Moses and Elias : 1. Hear him whom the Law and the Prophets typified and foretold , and were his Servants and Preparatory Instructors ▪ to lead us to him . 2. Hear him before Moses and the Prophets , where his Coming and Covenant abrogateth the Law of Moses , and as a greater Light he obscureth the less : He hath revealed more than they revealed ; and the same more clearly : Life and Immortality is more fully brought to light by him : His Gospel is as the Heart of the Holy Bible : We use the Old Testament Books especially as the Witnesses of Christ . § 35. And whom should we hear so willingly , so obediently as Christ ? Abraham sent not Dives's Brethren to the King or to the High-priest to know what Religion he should choose , or what he should do to escape Hell torments : But it was Moses , and the Prophets that they must hear . But God from Heaven hath sent us yet a better Teacher , and commanded us to hear Him : Moses was faithful in God's House as a Servant , but Christ as a Son : His Authority is above Kings and High-priests ; and they have no Power now but from him ; and therefore none against him , or his Laws : All commands are null to Conscience which contradict him : The examples in Da. 3. & 6. and of the Apostles tell us whether God or Man should be first obeyed . Therefore it is that the Bible is more nec●ssary to be searcht and learned than the Statute Book or Canons : Were Man to be heard before Christ , or against him , or as necessarily as he , why have we not Law Preachers every Lord's day to expound the Statutes , and Canons to all the People ? And why are they not Catechized out of the Book of Canons , or Law , as well as out of the Bible . And sure if we must hear Christ and his Gospel before Priests or Princes , or before our dearest friends , much more before our fleshly Lusts and Appetites , and before a profane and foolish Scorner , and before the temptations of the Devil . O had we heard Christ warning us , when we hearkned to the Tempter , and to the Flesh , how safely had we lived , and how comfortably might we have died ! § 36. But this word [ Hear him ] is as comfortable as obligatory . Hear him Sinner , when he calls thee to repent and turn to God , Hear him when he calleth thee to himself , to take him for thy Lord and Saviour , to believe and trust him for Pardon and Salvation . Hear him he when calleth , Come to me all ye that are weaty and heavy laden : Ho , every , every one that thirsteth come ! whoever will , let him drink of the Water of Life freely . Hear him when he commandeth , and hear him when he promiseth ; and hear him before the worldly wise when he teacheth us the way to God. Hear him , for he knows what he saith : Hear him , for he is true , and faithful , and infallible : Hear him , for he is the Son of God , the greatest Messenger that ever God sent ! Hear him , for he purposly came down into Flesh , that he might familiarly teach us : Hear him , for none else in the Word hath made known the things of God like him , and none can do it . Hear him , for he meaneth us no hurt : He is our dearest Friend , and Love itself , and saith nothing but for our Salvation , and promiseth nothing but what he will perform . Yea , Hear him , for every Soul that will not hear him shall be cut off . Hear him therefore , if he contradict thy fleshly Appetite ; Hear him , if great or small , if any or all shall be against it . Hear him if he set thee on the hardest work , or call thee to the greatest suffering : Hear him , if he bid thee take up the Cross and forsake all and follow him in hope of a reward in Heaven : Hear him if he call thee to lay down thy Life ; for none can be a loser by him . Hear him now in the Day of Grace , and he will hear thee in the day of thy Extremity , in the day of Danger , Sickness , Death , and Judgment , when the World forsaketh thee , and no ones hearing else can help thee . § 37. But , I was not one that saw this Vision : Had I seen it my self it would have satisfied me and confuted all my doubts . Answ . But it is the will of God that the Ministry and Testimony of Man , shall be a means of our believing : It 's Faith and not Sight that must be the ordinary way of our Salvation . Else Christ must have shewed himself and his Miracles , Resurrection , and Ascension to every one in the World that must believe in him : And then he must have been visible at once in every Kingdom , Parish , and Place on Earth , and continued so to the end of the World ; and must have died , risen and ascended many Millions of times , and in every place . They that will put such Laws on their Lawgiver before they will believe in him , must be saved without him , and against him if they can . This is more unreasonable than to tell God that you will not believe that there is a Heaven or Hell , unless you see them . But God will have us live and be saved by believing , and not by sight . And he will use Man for the Instruction and Salvation of Man , and not send Angels with every Message . § 38. But , Why did Christ shew this Vision but it Three of his Disciples ? Answ . He is not bound to tell us why : But we may know that a sight of heavenly Glory is not to be ordinarily expected on Earth ? Why did God shew the back parts of his Glory to none but Moses , no not to his Brother Aaron ? Why did he speak to him only in the Bush and in the Mount ? Why did he translate none to Heaven without dying but Henoch and Elias ? Why did he save but Noah and Seven with him in the Ark ? These are not things ordinary , nor to be common to many . § 39. But by this it appeareth that even among his Twelve Apostles , Christ made a difference , and preferred some before the rest : Though he set no one over the rest in any Governing Authority , yet some of them were qualified above the rest , and esteemed , and used by him accordingly . Peter is called the first , and it seems was qualified above the rest , by his more frequent speaking and familiarity with Christ , and his Speeches and Miracles after the Resurrection . Though yet the Faction that said , I am of Cephas , or I am of Paul was rebuked as Carnal ; so far was Christ from directing the Churches to end all difference by obeying Peter as their Supream Ruler . James and John are called the Sons of Thunder : They had some more eminent qualification than the rest : So that James was the first Martyred Apostle , and John the Disciple whom Jesus specially loved . Ministers of the same Office , and Order may much differ in Gifts and Grace , in labour and success , and in God's acceptance and reward , and in the Churches just esteem and love . All Pastors were not such as Cyprian , Basil , Gregory Nazianzene , Chrysostome , or Augustine . And the rest must not envy at the preference of Peter , James , and John. Andrew seems to be Peters Elder Brother , and knew Christ before him , as Aaron was Elder Brother to Moses ; and yet must give God leave to choose to give pre-eminence to whom he will. § 40. But , Why did not these Three Apostles tell any of this Vision till after Christ's Resurrection ? Ans . Christ did forbid it them . And it was according to the Method of his Revelation . He would make himself known to the World by degrees ; and more by his Works than by bare Words : And these works were to be finished , and all set together to be his convincing Witness to the World. And the chief of these were his Resurrection , Ascension , and sending down the Holy Ghost : The Apostles could not say till then , [ Jesus is risen , ascended and hath given us the Seal of the Spirit : therefore he is the Son of God. Christ first preached Repentance like John Baptist : And next he told them that the Kingdom of God ( by the Messiah ) was come and was among them . And then he taught them to believe his Word to be sent from God , and to be true : And he taught them the Doctrines of Holiness , Love and Righteousness towards men : And he wrought those Miracles which might convince them that what he said or should say , deserved their belief : But yet before his Resurrection his Apostles themselves understood not many of the Articles of our Creed ; they knew not that Christ was to die for sin , and so to redeem the World by his Sacrifice ; nor that he was to Rise , Ascend , and Reign , and Intercede in Glory . And yet they were then in a state of Grace and Life , such as Believers were in before Christ's Incarnation . ( And sure no more is required of the Nations that cannot hear the Gospel . ) But the Resurrection was the beginning of the proper Gospel State and Kingdom , to which all before was but preparatory : & then by the Spirit Christianity was formed to its setled Consistence , and is a known unalterable thing . And it is a great confirmation to our Faith , that Christ's Kingdom was not settled by any advantage of his personal Presence , Preaching and Persuasion , so much as by the Holy Ghost in his Apostles and Disciples , when he was gone from them into Heaven . § 41. But how are we sure that these three men tell us nothing but the Truth ? Ans . This is oft answered elsewhere . The Spirit which they spake and work'● by , was Christ's Witness and theirs . They healed the Sick , raised the Dead , spake various Languages which they never learnt ; and Preached , and Recorded that Holy Doctrin committed to them by Christ , which itself contained the evidence of its Divinity and of their Truth : And Christ then and to this Day hath owned it by the sanctifying Efficacy of the same Spirit , upon Millions of Souls . How Holy a Doctrin doth Peter himself deliver as confirmed by this Apparition ? 2 Pet. 1. 16 , 17 , 18. We have not followed cunningly devised Fables , when we made known to you the Power and Coming of our Lord Jesus Christ , but were Eye Witnesses of his Majesty : For he received from God the Father , Honour and Glory , when there came such a Voice to him from the excellent Glory , This is my beloved Son in whom I am well pleased : And this Voice which came from Heaven we heard when we were with him in the Holy Mount. The words [ In whom I am well pleased ] are only here and in Matthew : Mark and Luke omitting them , tell us that the Evangelists undertook not to recite all that was said and done , but each one so much as seemed necessary for him to say . § 42. And now what remaineth , O my Soul , but that thou take in the due Impression of this Apparition , of the Glory of Jesus and his Saints ; and that thou joyfully obey this heavenly Voice , and Hear the Beloved Son of God in whom the Father is well pleased . I. As we that are Born in another Age and Land , must know what Christ said by the transmission and certain testimony of them that heard him , infallible Tradition by Act , Word , and Record , being our way of notice , as immediate sensation was theirs , so even the glorious Apparition itself may be the mediation of their infallible Record , be partly transmitted to our Imagination . An Incorporate Soul is so used to a mixed way of knowing by imagined Idea's received by sense , that it would fain have such a sort of knowledge of separated Souls and other Spirits , and of their glorious state and place and work , and is hardly fully satisfied without it : Seeing Christ hath partly condescended to this our culpable weakness , lose not the help of his condescension . Let this clear description of the heavenly sight , make it to thee partly as if thou had been one of the three Spectators : till thou canst say , Methinks I almost see the Face of Christ shine as the Sun , and his raiment whiter than the Snow ; and Moses and Elias ( no doubt in some degree of glory ) standing with him : Methinks I almost hear them discoursing of Christ's Death , and Man's Redemption : And by this sight I partly conceive of the unseen heavenly Company and State : Methinks I see the Cloud receive them , when Peter had been transported with the sight : and I almost feel his pleasant raptures , and am ready to say as if I had been with him , It is good for us to be hear : Methinks I almost hear the heavenly Voice , This is my beloved Son , Hear him . And shall I yet doubt of the Celestial Society and Glory ? Had I once seen that , what a sense would it have left upon my Heart , of the difference between Earth , and Heaven , Man and God , Flesh and Spirit , Sin and Duty ? how thankfully should I have thought of the work of Redemption and Sanctification ? And why may I not accordingly put my self as into the case of them , who saw all Christ's Miracles and saw him risen and ascend towards Heaven ? Or at least of all those ordinary Christians who saw all the wonders done by the Reporters of these things ? I can easily receive a pleasing Idea of some forreign happy Countrey , which a Traveller describeth to me , though I never saw it ; and my Reason can partly gather what great things are , if I see but lesser of the same kind , or somewhat like them . A Candle sheweth somewhat by which we may conceive of the greatest flame . Even Grace and Gracious actions do somewhat notifie to us the state of Glory : But the sight on the Mount did more sensibly notifie it . Think not then that heavenly contemplation is an impossible thing , or a meer dream , as if it had no conceivable subject matter to work upon ; the visible things of Earth are the Shaddows , the Cobwebs , the Bubbles , the Shews , Mummerries , and Masques : and it is loving them and rejoicing and trusting in them , that is the dream and dotage . Our heavenly Thoughts , and Hopes ; and Business are more in comparison of these , than the Sun is to a glow-Worm , or the World to a Mole-hill , or Governing an Empire to the motions of a Fly. And can I make somwhat , yea , too much of these almost nothings ; and yet shall I make almost nothing of the active , glorious unseen World ; and doubt , and grope in my Meditations of it , as if I had no substance to apprehend ? If invisibility to Mortals were a cause of doubting , or of unaffecting , unsatisfying Thoughts , God himself who is All to Men and Angels , would be as no God to us , and Heaven as no Heaven ; and Christ as no Christ , and our Souls which are our selves would seem as nothing to themselves ; and all men would be as no men to us , and we should converse only with Carkasses and Cloaths . Lord shine into this Soul with such an heavenly potent quickening Light , as may give me more lively and powerful conceptions of that which is all my hope and life . Leave me not to the exercise of Art alone , in barren notions ; but make it as Natural to me to love Thee and breath after Thee : Thou teachest the young ones both of men and bruits , to seek to the Dam for food and shelter : And though Grace be not a brutish Principle , but work by Reason , it hath its Nature and Inclining force ; and tendeth towards its Original as its End. Let not my Soul be destitute of that holy Sense and Appetite , which the Divine and Heavenly Nature doth contain . Let me not lay more stress and trust upon my own Sight and Sense , than on the Sight and Fidelity of my God and my Redeemer . I am not so foolish as to live as if this Earth were no bigger than the little of it which I see : Let me not be so much more foolish as to think of the vast and glorious Regions , and the Blessed Inhabitants thereof , and the Receptacles of justified Souls , as if they wanted either substantiality or certainty , to exercise a heavenly conversation here , and to feast believing Souls with joy , and draw forth well grounded and earnest desire , to depart and be with Christ . § 43. II. Hear then , and Hear with Trust and Joy , the tydings and promises of him , whom the Voice from Heaven commanded Man to hear . He is the glorified Lord of Heaven and Earth ! All is in his power . He hath told us nothing but what he knew , and promised nothing but what he is able and willing to give . Two sorts of things he hath required us to Trust him for : Things notified by express particular Promises and things only generally promised and known to us . 1. We may know particularly that he will receive our departing Souls , and justifie them in judgment , and raise the Dead , and all the rest particularly promised . And we know in general that we have a heavenly City and Inheritance , and shall see God and be with Christ in everlasting Happiness , Loving and Praising God with Joy in the perfected glorious Church of Christ . All this therefore we must explicitely believe . But it 's little that we know distinctly of the consistence and operations of Spirits and separated Souls as to a formal or modal conception ; a great deal about the place , state and mode , their acting and fruition is dark to us ; but none of it is dark to Christ : Here therefore an implicite Trust should not only bound and stop our selfish and over bold enquiries , but also quiet and comfort the Soul , as well as if our selves knew all . O my Soul , abhor and mortifie thy selfish Trust , and unbelieving thirst to have that knowledge of Good and Evil thy self , which is the Prerogative of thy Lord and Saviour . This was the sin that first defiled humane Nature , and brought calamity on the World. God hath set thee enough to learn : know that and thou knowest enough . If more were possible , it would be a perplexity and a snare , and he that encreaseth such knowledge , would encrease sorrow : But when it is both unprofitable and impossible , what a sin and folly is it , to wast our time , and tire and deceive our Minds , in long and troublesom searches after it ; and then disquietly to murmur at God , and the Holy Scripture , and die with sad distrustful fears , because we attain it not : When all this while we should have understood , that this part of knowledg belongs to Christ and the heavenly Society , and not to sinful Mortals here ; and that we have without it as much as may cause us to live and die in Holiness , Safety , Peace and Joy , if we can but Trust him who knoweth for us . Christ perfectly knoweth what Spirits are , and how they act , and whether they have any corporeal Organ , or Vehicle , or none : and what 's the difference between Henoch and Elias , and those that left their Bodies here ; and what a Resurrection will add to Souls , and how it will be wrought , and when ; and what is meant by the Thousand year previous Reign ; and who they be that shall dwell in the New Earth , and how it will be renewed ! All the dark passages of Scripture and Providence he can perfectly resolve : He knoweth why God leaveth the far greatest part of the World in Satan's slavery , darkness and wickedness , and chooseth so few to real Holiness : And why he maketh not men such as he commandeth them to be ; and why he leaveth serious Christians to so much weakness , error , scandal and division . These and all other difficulties are fully known to Christ . And it is not the Child , but the Father , that must know what food and cloathing he should have , and the Physician that must know what are the ingredients of his Medicines , and why . Lord open my Eyes then , to see what thou hast revealed ; and help me willingly to shut them to the rest ; and to believe and trust in Thee for both : Not to stagger at thy sealed Promises , nor selfishly to desire particular knowledge , which belongs not to me , as if I could trust my self , and my own knowledge , and not Thine . Lord teach me to follow Thee , even in the dark as quietly , and confidently , as in the Light , ( having the general Light of thy Promise of Felicity . ) I knew not the Mystery of thy Conception , Incarnation , or the way of the workings of thy Spirit on Souls . No wonder if much of the Resurrection and unseen World be above my reach ; much more that thy Infinite Majesty is Incomprehensible to me : How little do the Bruits that see me know of my thoughts or me . I have no adequate knowledge of any one thing in the World , but somewhat of it is unknown . O blessed be that Love and Grace that hath given me a glorified Head in Heaven to know all for me which I know not : Hear and Trust Him living and departing . O my Soul ! who hath told thee that we shall be with him where he is , and shall behold his Glory , and that a Crown of Salvation is laid up for us , and we shall Reign with him , when we have conquered and suffered with him , and hath bid us live in joyful Hope of our exceeding eternal heavenly Reward , and at our Death to commend our Spirits into his hand : Receive us Lord according to thy Promises , Amen . SHORT MEDITATIONS ON ROM 5. 1 , 2 , 3 , 4 , 5. Of the shedding abroad God's Love on the Heart , by the Holy Ghost . EXperience of the want of this Effusion of God's Love , and some small tast of its Sweetness , make me think the thoughts of this very suitable to one expecting Death . The words contain a golden Chain of highest Blessings on all true Christians . I. They are supposed to have Faith ; that is both a general Trust to God's Revelations and Grace , and a special Trust in Jesus Christ , as given by the Father's Love to be the Redeemer , to Justifie , Sanctifie and Glorifie his People : I have oft proved this justifying Faith to be no less then our unfeigned taking Christ for our Saviour , and becoming true Christians , according to the Tenor of the Baptismal Covenant : As to the Acts , it is formally Trust : One in three : The Understandings Assenting Trust ; the Wills consenting Trust ; and the executive Powers Practical , Venturing , Obeying Trust . II. All true Believers are justified : Even all that consent to the Baptismal Covenant , and choose God to be their God , and Christ to be their Saviour , and the Holy Ghost to be their Sanctifier , and give up themselves to him by true resolution , as their only Ruler , Hope and Happiness ; though this be done with so great weakness , as endeth not all doubts , nor quieteth the Mind . To be justified is not to be accounted such as have no sin , but , 1. To be made such by Pardon through Christ's Merits , and by true Faith , as God will take by special love and favour unto life . 2. To be accounted such by God. 3. To be virtually Sentenced such by the Law of Grace and Faith , and to be just in Lawse●ce . 4. At last we shall be judged such by publick Sentence . 5. And be used as such . Not justified by the Law of Innocency or of Moses , but by Christ's Law of Grace . Not justified perfectly till the time of Perfection : Much punishment on Soul and Body , is yet to be taken off : And more sins daily to be pardoned ; and we before the World to be sentenced as just to life everlasting . III. The justified have Peace with God. They are reconciled , and in a state of love and friendship . It signifieth mutual Peace ; but with great inequality : God's Love and favour to us is the stable , constant part : Our consent also and acceptance of his terms of Peace is constant in its truth : But our sense of God's Love , which is the Peace possessed by the Soul , is weak and unconstant , and too oft quite lost or obscured by ignorance , mistake , and f●●r : But it must be known that this is a discased state , unnatural to the Believer as such ; as it 's unnatural for a Woman married to a faithful Husband to lie in terrour , thinking that he will kill her , or doth not love her , or for a Child to think the same of a loving Father . Faith of its own nature tendeth to the Souls Peace and Joy , in the sense of God's love . And how is Christ offered to us but as a Saviour to bring us by Grace to Glory ? And he that accepteth him as such ( whereby he is justified ) doth sure believe that he is offered as such : For none can accept what he thinks not to be offered : And this implieth some hope at least , that Christ will be such to us : And did Faith work strongly and kindly , its effect would be a constant joyful state of Soul , as pleasant Health and Mirth is to our Natures . All our distrustful fears , and griefs , and disquietments of Soul , are for want of more Faith , as Sickness , and Pain is for want of the Vital causes of Health . IV. This Peace with God is only [ through our Lord Jesus Christ . ] Though it be a vain dream to think by justifying Faith , is meant Christ only , and not Faith : Yet it is no other Faith , but the foresaid Believing Trust on Christ : Therefore as Faith is our part , so it supposeth Christ and all the works of his Office ( and Righteousness ) on his part as its Object . Christ is the purchasing cause : But our Trust and Acceptance is that which is pleasing to God , and chosen by him to be our part , without Innocency , or keeping the Jewish Law. Since Man once sinned , God's Justice and Man's Conscience tell us that we are unfit for God's acceptance or communion immediately , but must have a suitable Mediator . O blessed be God for this suitable Mediator . Without him I dare not pray , I cannot hope , I dare not die ; God would else frown me away to misery . All the hope of Pardon and Salva●ion that I have ; all the access to God , and the Mercies and Deliverances that I have received , have been by this Author and Finisher of our Faith : Into his conducting hands I give my Soul , and into his preserving hands both Soul and Body , and into his receiving hands I commend my departing Soul. V. v. 2. [ By whom we have access by Faith unto this Grace wherein we stand ; ] That is , into this state of blessed Christianity , Peace with God , and the following Blessings . As it is by Marriage that a Woman hath right to her Husbands Estate and Honours ; and by Inheritance that a Child comes to his Father's maintenance and Land : This is no diminution to God's Love. To say , It is all by Christ is not to take it as ever the less from God the Father ; it is more to give us Christ and Life in him , than to have given us life without a Christ . Joh. 3. 16. 1 Joh. 5. 10 , 11 , 12. As God is never the less the Giver of light to the Earth , forgiving it them by the Sun. Second causes diminish not the Honour of the first . VI. [ And rejoice in hope of the Glory of God. ] Here is , 1. The beatifical Object : The Glory of God. 2. The beatifical Act , [ Rejoice , ] 3. The mediate causing Act , [ Hope : ] all presupposing Faith and Justification . 2. The Glory of God , is that glorious appearance of God to Man ( and Angels ) which maketh happy . 1. The mind by beholding it . 2. The will by loving it , and receiving the communications of Love. 3. The executive powers by joyful praise , &c. 2. Though some foretasts are here , it is yet said to be hoped for ; and we hope for that which is not seen . When Faith is said to be that which we are justified or saved by , it includeth hope , though more precisely taken they are distinct . We are saved by hope . The same word is oft translated [ Trust ] and [ Hope . ] And Faith is [ Trust : ] to Trust Christ for Salvation , includeth hoping that he will save us . But Hope is denominated from the Good hoped for , and Faith from the Cause by which we hope to obtain it . Hope doth not necessarily imply either certainty or uncertainty : It may stand with both in various degrees . 3. Rejoicing is made by God the very naturally desired state of the Soul : It is when natural the pleasant efflorence of the Spirits , or their state of Health . It is Pleasure that is the Spring or Poise of all motion sensitive in the World : Trahit sua quemque volisptas . Appetite or Will is the Active Principle , and congrucus Good , or delectable , is the Object . The World is undone by the seduction of false deceitful Pleasure , and men are blessed only in true and durable pleasure . And though we that made not our selves , are not so made for our selves , as that our Pleasure or Felicity in God , should be so high in our desire , as God himself , who is the ultimate Object of our Love ; yet seeing such an Object he is , and the Love of him ( and received from him ) is our Felicity , these are never to be separated . What have I to rejoice in , if this hoped Glory , be not my joy ? All things else are dying to me . And God himself is not my Felicity , as he afflicts me , nor as he giveth me the transitory gifts of Nature , but as he is to be seen in Glory . If this be not my joy , it 's all but vanity . What then should all my thoughts and labour aim at more ( as to my self ) than to hope for , and foretast this Glory . No sin lieth heavier on me , than that my hopes of Glory raise me to no higher joy , and that the great weakness of my Faith , appeareth by such dull thoughts of Glory , or by withdrawing fears . Sure there is enough in the Glory of God , soundly believed and hoped for , to make a Man rejoice in pain and weakness , and to make him long to be with Christ . I live not according to the Nature of Christianity , if I live not as in peace with God , and in the joyful hopes of promised Glory . VII . [ Not only so , but we glory in Tribulation . ] Glory is so Transcendent , and Tribulation so small and short , that an expectant of Glory may well rejoice in bodily sufferings . It is Tribulation for Christ and Righteousness sake , that we are said to Glory in : The rest for our sins , it 's well if we can improve and patiently bear . Yet in them we may rejoice , in hope of Glory , though we glory not of them . O if all the painful languid Daies , and Nights , and Years that I have had , as the fruit of my sin , had been sufferings for that which I am now hated and hunted for , even for preaching Christ when men forbid me , how joyfully might I undergo it : But yet even here , approaching Glory should be my joy . Alas , my groans and moans are too great , and my joy too little . VIII . [ Knowing that Tribulation worketh Patience . ] That which worketh Patience is matter of Joy : For Patience doth us more good than Tribulation can do hurt ; Why then do I groan so much under suffering , and so little study and exercise Patience , and no more rejoice in the exercise thereof ? IX . [ And Patience , Experience . ] It is manifold and profitable Experience , which patient suffering brings . It giveth us experience , as of Natures weakness , and the great need of Faith : So of the Truth of God's Promises , the love and tenderness of Christ , the acceptance of our Prayers ; and the power of the Spirits aid and grace . O what abundance of experiences of God and our selves , and the vanity of Creatures had we wanted , if we had not waited in a suffering state : Alas , how many Experiences have I forgotten ! X. [ And Experience , Hope . ] A bare Promise should give us Hope : But we are still distrustful of our selves and of all the clearest Evidences , till experience help us , and set all Home . O what an advantage hath a Christian of great and long experience for his hope and joy ! And yet when notable experiences of God's Providence are past and gone , an unbelieving Heart is ready to question whether the things came not by meer natural course ; and like the Israelites in the Wilderness , dangers and fears bear down even long and great experiences : This is my sin . XI . [ And Hope maketh not ashamed . ] That is , true Hope of what God hath promised shall never be disappointed . They that trust on deceitful Creatures are deceived , and ashamed of their Hope : For all men are Lyars , that is , untrusty ; but God is true , and ever faithful : O what a comfort is it that God commandeth me to trust him ? Sure such a command is a virtual Promise , from him that cannot fail that trust , which he commandeth . Lord help me to trust thee in greatest dangers , and there to rest . XII . [ Because the Love of God is shed abroad upon our Hearts , by the Holy Ghost which is given to us . ] It is the Love of God shed abroad on our Hearts by the Holy Ghost , which must make us rejoice in hope of the Glory of God , even in Tribulation . Here I must consider , I. What is meant by the Love of God. II. Why , and how it is shed abroad on the Heart by the Holy Ghost . I. By the Love of God is meant the Effects of his Love ; 1. His special Grace : 2. The pleasant gust or sense of it . II. God's Love thus shed on the Heart , pre-supposeth it exprest in the Gospel , and Providence , and contains all these particulars . 1. The sanctifying of the Soul by renewing Grace . This is the giving of the Spirit , as he is given all true Christians . 2. Herein the Holy Ghost makes us perceive the exceeding desirableness of the Love of God , and maketh us most desire it . 3. He giveth the Soul some easing Hope of the Love of God. 4. He quieteth the doubts , and fears , and troubles of the Soul. 5. He raiseth our Hopes by degrees to confident assurance . 6. Then the thoughts of God's love are pleasant to the Soul , and give it such delight as we feel in the love and fruition of our most valued and beloved friends . 7. The Soul in this state is as unapt to be jealous of God or to question his Love , as a good Child or Wife to question the Love of a Parent or Husband , or to hear any that speak evil of them . 8. This then becomes the habitual state of the Soul , in all changes to live in the delightful sense of the love of God , as we do live in pleasure with our dearest Friends . O blessed state , and first fruits of Heaven ! and happy are they that do attain it ! And though lower degrees have their degree of happiness , yet how far short are such , in goodness , amiableness and comfort , of those that are thus rich in grace . This presupposeth ; 1. Knowledge of God and the Gospel . 2. True belief and hope . 3. A sincere and fruitful life . 4. Mortification as to Idol , worldly vanities . 5. A conviction of our sincerity in all this . 6. A conclusion that God doth love us . But yet it is somewhat above all this . A Man may have all this in his Mind and Mouth , and yet want this gust of effused Love upon his Heart . These are the way to it , but not itself . This is the greatest good on this side Heaven : to which all Wealth and Honour , all fleshly Pleasure and long Life , all Learning and Knowledge , are unworthy to be once compared : Briefly , 1. It is the flower and highest part of God's Image on Man. 2. It is the Souls true communion with God , and fruition of him , which carnal men deride . Even as our Eye hath communion with the Sun , and the flourishing Earth enjoys its reviving heats . 3. It is that which all lower grace doth tend to , as Childhood doth to Manhood : And what is a world of Infants comparatively good for ? 4. It is that which most properly answereth the design of Redemption and the wonders of God's love therein : And all the tenor of the Gospel . 5. It is that which is most fully called , The Spirit of God , or Christ in us : He hath lower works , but this is his great work by which he possesseth us as God's most pleasant Habitation : For we have not received the Spirit of Bondage again to fear , but the Spirit of Power and Love , and a sound mind , 2 Tim. 1. 7. 6. It is only that which all men in general desire I mean , the only satisfying content and pleasure that Man is capable of on Earth ! All men would have quieting and constant Pleasure ; and it is to be found in nothing else , but the effused love of God. 7. It is that which will make every burden light ; and all affliction easy : When the sense of God's love is still upon the Soul , all pain and crosses will be but as Blood-letting by the kindest Physician , to save the Patients life . God will not be suspected or grudged at in suffering ; his love will sweeten all . 8. It will overcome abundance of Temptations , which no mens Wit , or Learning , or knowledge of the words of Scripture , will overcome . No Arguments will draw a loving Child or Wife , from the Parents or Husband that they know doth love them . Love is the most powerful Disputant . 9. It puts a mellow pleasant sweetness into all our duties : When we hear the Word , or receive the Sacrament , it is to such a Soul as pleasant Food to the most healthful Man : When we pray or praise God , it comes from a comforted Heart and excites and increaseth the comfort it comes from . O who can be backward to draw near to God in Prayer or Meditation , who tasteth the sweetness of his Love. This is Religion indeed , and tells us what its life , and use , and glory is : This is the true walking with God in the best degree : When the Soul liveth in the taste of his Love , the Heart will be still with him , and that will be its Pleasure : And God most delights in such a Soul. 10. This is it that putteth the sweetest relish on all our Mercies : Deny God's love , and you deny them all . If you tast not his love in them , you taste little more than a Beast may taste : Poor Food and Rayment is sweet with the sense of the Love of God. Had I more of this , I should lie down , and rise , and walk in Pleasure and content : I could bear the loss of other things : And though Nature will feel pains , I should have Pleasure and Peace in the midst of all my pains , and groans . This is the white Stone , the New Name : No Man well knoweth it who never felt it in himself . 1. There is no dying comfortably without this experienced taste of the Love of God. This will draw up the desires of the Soul : Love tasted , casteth out fear ; though God be Holy and Just , and Judgment terrible , and Hell intollerable , and the Soul hath no distinct Idea of its future state out of the Body , and though we see not whither it is that we must go , the taste of God's love will make it go joyfully , as trusting him ; as a Child will go any whither in his Father's power and hand . But all the knowledge in the World without this , quiets not a departing Soul. A Man may write as many Books , and Preach as many Sermons of Heaven as I have done , and speak of it , and think of almost nothing else , and yet till the Soul be sweetned and comforted with the Love of God shed abroad on it by the Holy Ghost , death and the next life will be rather a Man's fear , than his desire . And the common fear of death which we see in the far greatest part even of godly Persons , doth tell us , that though they may have saving desires , and hopes , yet this sense of God's love on the Heart is rare . What wonder then if our Language , our Converse , our Prayers , have too little savour of it , and in comparison of joyful Believers duties , be but like green Apples to the mellow ones . My God , I feel what it is that I want , and I perceive what it is that is most desirable : O let not guilt be so far unpardoned , as to deprive my Soul of this greatest good , which thou hast commended to me and commanded , and which in my languishing and pains I so much need . Did I beg for Wealth or Honour , I might have it to the loss of others : But thy Love will make me more useful to all , and none will have the less for my enjoyment : For thou Lord art enough for all ; Even as none hath the less of the Sun-light for my enjoying it . The least well grounded hope of thy Love is better than all the pleasures of the Flesh : But without some pleasant sense of it , alas , what a withered languishing thing is a Soul ; thy loving kindness is better than life ; but if I taste it not , how shall I here rejoice in God , or bear my heavy burdens ? O let me not be a dishonour to thy Family , where all have so great cause to honour thy bounty by their joy , and hopes : Nor by a sad and fearful Heart , tempt men to think that thy love is not real and satisfactory ; I can easily believe and admire thy Greatness , and thy Knowledge : Let it not be so hard to me to believe and taste thy Goodness and thy Love : Which is as necessary to me . If there be any thing ( as surely there is ) in which the Divine Nature and Spirit of Adoption consisteth , as above all the Art and Notions of Religion , which are but like to other acquired Knowledge , sure it must be this holy Appetite and Habitual Inclination of the Soul to God by way of Love , which is bred by an internal sense of his Loveliness , and Loving inclination to Man : which differenceth a Christian from other men , as a Child differs towards his Father , from Strangers or from common Neigbours . Till the love of God be the very state or nature of the Soul , ( working here towards his Honour , Interests , Word , and Servants ) no Man can say that he is God's habitation by the Spirit : And how the Heart will ever be thus habited , without believing God's Love to us , it 's hard to conceive . Experience tells the World how strongly it constraineth Persons to love one another , if they do but think that they are strongly beloved by one another . In the love that tends to marriage , if one that is inferior do but know that a Person of far greater worth doth fervently love them , it almost puts a necessity and constraint on them for returns of Love : Nature can scarce choose but love in such a case . Love is the Loadstone of Love. A real taste of the Love of God in saving Souls by Christ and grace , is it that constraineth them to be holy ; that is , to be devoted to that God in Love. III. But this must as necessarily be the work of the Holy Ghost , and can be no more done without him , than the Earth can be illuminated , and the Vegetables live without the Sun. But all the approaches of the Holy Spirit suffice not to produce this great effect , and give us the Divine holy Nature . The same Sun shine hath three different effects on its Objects . 1. On most things ( as Houses , Stones , Earth , ) it causeth nothing but the Accidents of Heat , Colour , and Motion . 2. On some things it causeth a seminal Disposition to Vegetable life , but not Life itself . 3. In this disposed matter it causeth Vegetable life itself . So doth the Spirit of God , 1. Operate on Millions but lifeless Accidents , as the Sun on a stone Wall. 2. On others Dispose and prepare them to Divine Life . 3. On others ( so disposed ) it effecteth the Divine life itself : When holy Love is turned into a habit like to Nature . That none but the Holy Ghost doth make this holy change , is evident : For , the effect cannot transcend the causes ; 1. Nature alone is dark , and knoweth not the attractive amiableness of God , till illuminated ; nor can give us a satisfactory notice of God's special Love to us . 2. Nature is Guilty ; and Guilt breedeth fears of Justice ; and fear makes us wild and fly from God , lest he will hurt us . 3. Nature is under penal sufferings already ; and feeleth pain , fear , and many hurts , and foreseeth Death : And under this is undisposed of itself , to feel the pleasure of God's Love. 4. Nature is corrupted and diverted to Creature vanity , and its Appetite goeth another way , and cannot cure itself , and make itself suitable to the amiableness of God. 5. God hateth wickedness and wicked men ; and meer Nature cannot secure us that we are saved from that enmity . Diligence may do much to get religious Knowledge , and Words , and all that which I call the Art of Religion : And God may bless this as a preparation to holy Life and Love : But till the Souls Appetite incline with desire to God and Holiness , Divine things will not sweetly relish . And this is a great comfort to the Thoughts of the Sanctified , that certainly their holy Appetite , Desire , and Complacency is the work of the Holy Ghost . For , 1. This secureth them of the Love of God , of which it is the proper token . 2. And it assureth them of their Union with Christ , when they live because he liveth , even by the Spirit , which is his Seal and Pledge . 3. And it proveth both a future life , and their title to it : For God maketh not all this preparation for it by his Spirit , in vain . But , alas , if it were not a work that hath great impediment it would not be so rare in the World : What is it in us that keepeth the Sun of Love from so shining on us , as to revive our Souls into Holy contentments and delight . It must be supposed , 1. That all God's gifts are free , and that he giveth not to all alike : The wonderful variety of Creatures proveth this . 2. The reasons of his differencing works are his own will , and inferiour reasons are mostly unknown to us , of which he is not bound to give us an account . 3. But yet we see that God doth his works in a causal order , and one work prepareth for another ; and he maketh variety of capacities , which occasion variety of receptions and of gifts ; and he useth to give every thing that , to which he hath brought it into the next capacity and disposition . And therefore in general we may conclude that we feel not God's Love shed abroad upon the Heart , because the Heart is undisposed , and is not in the next disposition thereto : And abused free will hath been the cause of that . That we have Grace is to be ascribed to God : That we are without it is to be ascribed to our selves . 1. Heinous guilt of former sin may keep a Soul much without the delights of Divine love : And the heinousness is not only in the greatness of the evil done materially , but oft in our long and willful committing of smaller sins against Knowledge and Conscience , and consideration . The Spirit thus grieved by hardened Hearts , and willful repulses , is not quickly and easily a comforter to such a Soul ; and when the sinner doth repent , it leaveth him more in uncertainty of his sincerity , when he thinks , I do but repent , purpose and promise now ; and so I oft did , and yet returned the next temptation to my sin : And how can I tell that my Heart is not the fame , and I should sin again if I had the same temptations . O what doubts and perplexities doth oft willful sinning prepare for . 2. And sins of omission have here a great part : The sweetness of God's Love is a reward which sloathful Servants are unmeet for . It follows a [ Well done good and faithful Servant : ] There is needful a close attendance upon God , and devotedness to him , and improvement of Gospel Grace and Revelation , to make a Soul fit for amicable sweet communion with God : All that will save a Soul from Hell will not do this . He that will taste these Divine Love-tokens must , 1. Be no stranger to holy Meditation and Prayer , nor unconstant , cold and cursory in them ; but must dwell and walk above with God. 2. And he must be wholly addicted to improve his Masters Talents in the World , and make it his design and trade on Earth to do all the good in the World he can . And to keep his Soul clean from the flesh and worldly vanity : And to such a Soul God will make known his Love. 3. And , alas , how ordinarily doth some carnal a●fection corrupt the appetite of the Soul ? When we grow too much in love with mens esteem , or with earthly Riches , or when our Throats or Phantasies can master us into obedience or vain desires of Meat , Drink , Recreation , Dwelling , &c. the Soul loseth its Appetite to things Divine ; and nothing relisheth where Appetite is gone or sick : We cannot serve God and Mammon , and we cannot at once taste much pleasure both in God and Mammon . The old austere Christians found the mortification of the fleshly Lusts , a great advantage to the Souls delight in God. 4. And many errours about God's nature and works much hinder us from feasting on his Love. 5. And especially the slight , and ignorant thoughts of Christ , and the wondrous workings of God's Love in him . 6. And specially if our belief itself once shake , or be not well and firmly founded . 7. And our slight thoughts of the Office and Work of the Holy Ghost on Souls , and our necessity of it , and our not begging and waiting for the Spirits special help . 8. And lastly , our unfaithful forgetfulness of manifold experiences and testimonies of his Love , which should still be as fresh before us . Alas , my Soul , thou feelest thy defect , and knowest the hinderance , but what hope is there of remedy ? Will God ever raise so low , so dull , so guilty a Heart , to such a foretast of Glory , as is this effusion of his Love by the Holy Ghost ? The lightsom Daies in Spring and Summer when the Sun reviveth the late naked Earth , and clothes it with delectable beauties differs not more from Night and Winter , than a Soul thus revived with the Love of God , doth differ from an unbelieving formal Soul. Though this great change be above my power , the Spirit of God is not impotent , backward , barren or inex●●able . He hath appointed us means for so high a state ; and he appointeth no means in vain . Were my own Heart obedient to my commands , all these following I would lay upon it : Yea I 'll do it and beg the help of God. I. I charge thee think not of God's Goodness and Love as unproportionable to his Greatness and his Knowledge : Nor overlook in the whole frame of Heaven and Earth , the manifestation of one any more than of the other . II. Therefore let not the the wickedness and misery of the World tempt thee to think basely of all God's Mercies to the World ; nor the peculiar priviledges of the Churches , draw thee to deny or contemn God's common Mercies unto all . III. I charge thee to make the study of Christ , and the great work of Man's Redemption by him , thy chiefest Learning , and most serious and constant work ; and in that wonderful Glass to see the Face of Divine Love ; and to hear what is said of it by the Son from Heaven ; and to come boldly as reconciled to God by him . IV. O see that thy repentance for former sins against knowledge , and Conscience , and the Motions of God's Spirit , be sound and throughly lamented and abhorred , how small soever the matter was in itself That so the doubt of thy sincerity keep not up doubts of God's acceptance . V. Let thy dependance on the Holy Ghost as given from Christ , be henceforth as serious and constant to thee , as is the dependance of the Eye on the light of the Sun , and of natural Life upon its heat and motion . Beg hard for the Holy Spirit , and gladly entertain it . VI. O never forget the many and great experiences thou hast had , ( these almost Sixty years observed ) of marvellous favour and providence of God , for Soul and Body ; in every time , place , condition , relation , company or change thou hast been in : Lose not all these Love-tokens of thy Father , while thou art begging more . VII . Hearken not too much to pained Flesh , and look not too much into the Grave ; but look out at thy Prison Windows to the Jerusalem above , and the heavenly Society that triumph in Glory . VIII . Let all thy sure notices of a future life , and of the communion we have here with those above , draw thee to think that the great number of Holy Souls that are gone before thee , must needs be better than they were here ; and that they had the same Mind , and Heart , and Way , the same Saviour , Sanctifyer and Promise that thou hast ; and therefore they are as Pledges of Felicity to thee . Thou hast joyfully lived with many of them here ; and is it not better be with them there ? It is only the state of Glory foreseen by Faith , which most fully sheweth us the greatness of God's Love. IX . Exercise thy self in Psalms of Praise , and daily magnifying the Love of God , that the due mention of it may warm and raise thy love to him . X. Receive all temptations against Divine Love , with hatred and repulse : Especially temptations to unbelief : And as thou wouldst abhor a temptation to murder , or perjury , or any other heinous sin , as much abhor all temptations which would hide God's Goodness , or represent him to thee as an enemy or unlovely . Thus God hath set the Glass before us , in which we may see his amiable Face . But , alas , Souls in flesh are in great obscurity , and conscious of their own weakness , are still distrustful of themselves , and doubt of all their apprehensions , till over-powering Objects and Influences satisfie , and fix them . For this my Soul with daily longings doth seek to thee my God and Father : O pardon the sin that forseits Grace : I am ready to say , Draw nearer to me , but its meeter to say , Open thou my Eyes and Heart , and remove all impediments , and undisposedness , that I may believe and feel how near thou art and hast been to me , while I perceived it not . XIII . It is God's Love shed abroad on the Heart by the Holy Ghost , which must make us Rejoice in hope of the Glory of God : This will do it , and without this it will not be done . This would turn the fears of Death , into joyful hopes of future life . If my God will thus warm my Heart with his Love , it will have these following effects in this matter . I. Love longeth for union , or nearness , and fruition : And it would make my Soul long after God , in glorious presence . II. This would make it much easier to me to believe that there is certainly a future blessed life for Souls ; while I even tasted how God loveth them ? It 's no hard thing to believe that the Sun will give light and heat , and revive the frozen Earth : Nor that a Father will shew kindness to his Son , or give him an inheritance . Why should it be hard to believe that God will glorifie the Souls whom he loveth ? And that he will take them near himself : And that thus it shall be done to those whom he delights to honour . III. This effusion of Divine Love would answer my doubts of the pardon of sin : I should not find it hard to believe that love itself , which hath given us a Saviour , will forgive a Soul that truly repenteth , and hates his sin , and giveth up himself to Christ for Justification . It 's hard to believe that a Tyrant will forgive , but not that a Father will pardon a returning prodigal Son. IV. This effusion of Divine Love , will answer my fears which arise from meer weakness of Grace and Duty : Indeed it will give no other comfort to an unconverted Soul , but that he may be accepted if he come to God by Christ , with true Faith and Repentance , and that this is possible . But it should be easie to believe that a tender Father will not kill or cast out a Child for weakness , crying or uncleanness : Divine Love will accept and cherish , even weak Faith , weak Prayer , and weak obedience and patience which are sincere . V. This effused Love would confute temptations that are drawn from thy afflictions ; and make thee believe that they are not so bad as flesh repesenteth them : It would understand that every Son that God loveth , he chasteneth , that he may not be condemned with the World , and that he may be partaker of his Holiness , and the end may be the quiet fruit of Righteousness ; it would teach us to believe that God in very faithfulness doth afflict us ; and that it is a good sign that the God of Love intendeth a better life for his beloved , when he trieth them with so many tribulations here : And though Lazarus be not saved for his suffering , it signified that God who loved him , had a life of comfort for him , when he had his evil things on Earth . When pangs are greatest , the Birth is nearest . VI. Were Love thus shed on the Heart by the Holy Ghost , it would give me a livelier apprehension of the state of Blessedness which all the faithful now enjoy : I should delightfully think of them as living in the joyful Love of God , and ever fully replenished therewith . It pleaseth us to see the Earth flourish in the Spring ; and to see how pleasantly the Lambs and other young things will skip and play : Much more to see Societies of Holy Christians loving each other , and provoking one another to delight in God : O then what a pleasant thought should it be , to think how all our deceased godly Friends , and all that have so died since the Creation , are now together in a World of Divine perfect Love ! How they are all continually wrap't up in the Love of God , and live in the delight of perfect Love to one another . O my Soul , when thou art with them , thou wilt dwell in Love , and feast on Love , and rest in Love ; for thou wilt more fully dwell in God , and God in thee : And thou wilt dwell with none but perfect Lovers : They would not silence thee from praising God in their Assembly : Tyrants , Malignants , and Persecutors are more strange there ( or far from thence ) than Toads , and Snakes , and Crocodiles are from the Bed or Bed-chamber of the King. Love is the Air , the Region , the World they live in : Love is their Nature , their Pulse , their Breath , their Constitution , their Complexion , and their work : It is their life , and even themselves and all . Full loth would one of those Spirits be , to dwell again among blind Sodomites , and mad self-damning Malignants upon Earth . VII . Yea , this effused Love will teach us to gather the Glory of the Blessed from the common Mercies of this life : Doth God give his distracted malignant Enemies , Health , Wealth , Plenty , Pleasure , yea , Lordships , Dominions , Crowns , and Kingdoms , and hath he not much better for beloved holy Souls . Yea , doth he give the Bruits , Life , Sense , Delight and Beauty , and hath he not better things for men ? for Saints ? There are some so blind as to think that Man shall have no better hereafter , because Bruits have not , but perish . But they know not how erroneously they think . The sensible souls of Bruits are substance : And therefore are not annihilated at death : But God put them under us , and made them for us , and us more nearly for himself . Bruits have not Faculties to know and love God , to meditate on him , or praise him , or by moral agency to obey his Precepts : They desire not any higher felicity than they have : God will have us use their service , yea , their lives and Flesh to tell us they were made for us . He tells us not what he doth with them after death : But whatever it is , it is not annihilation , and it 's like they are in a state still of service unto Man : Whether united or how individuate we know not : Nor yet whether those Philosophers are in the right , that think that this Earth is but a small Image of the vast superiour Regions , where there are Kingdoms answerable to these here , where the Spirits of Bruits are in the like subjection in aerial Bodies , to those low rational Spirits that inhabite the Aerial Regions as in Flesh they were to Man in Flesh . But it 's enough for us that God hath given us Faculties to know , love , praise , and obey him , and trust him for Glory , which he never gave to them , because they were not made for things so high . Every Creatures Faculties are suited to their use and ends : And Love tells me that the blessed God , who giveth to Bruits that life , health , and pleasure which they are made and fitted for , will give his Servants that heavenly delight in the fulness of his Love and Praise , and and mutual joyful Love to one another , which Nature fundamentally , and Grace more immediately hath made them fit for . Blessed Jehovah , for what tasts of this effused Love thou hast given me , my Soul doth bless thee , with some degree of gratitude and joy : And for those further measures which I want , and long for , and which my pained languid state much needs , and would raise my joyful hopes of Glory , I wait , I beg , from day to day . O give me now at the Door of Heaven , some fuller taste of the heavenly Felicity : Shed more abroad upon my Heart , by the Holy Ghost , that Love of thine , which will draw up my longing Soul to thee , rejoicing in hope of the Glory of God. FINIS . Notes, typically marginal, from the original text Notes for div A26921-e2500 This is the true mean between George Keith the Quakers Doctrine of Continued Inspiration & Intuition , and that on the other extream . Matth. 28. 18. Joh. 5. 22. Joh. 17. 2. Joh. 12. 26. Joh. 3. 16. Rom. 8. 35 , 36 , 37 , 30. * 1 Pet. 4. 6. They that died to ( or in ) the Flesh according to Men , do live in the Spirit according to God. * Indeed if the Soul were not Immortal , the Resurrection were impossible : It might be a new Creation of another Soul , but not a Resurrection of the same , if the same be annihilated . It 's certain that the Jews believed the Immortality of the Soul in that they believed the Resurrection , and future life of the same Man. * Psal . 34. 7. & 91. 11 , 12. Luk. 15. 10. 1 Cor. 11. 10. Heb. 1. 14. & 12. 22. & 13. 2. Mat. 18. 10. & 25. 31. & 13. 39 , 49. Act. 5. 19. & 8. 26. & 12. 7. 23. * Of this see the Second Edition by Dr. More , of Mr. Glanvile's Book of Apparitions called Atheismus Triumphatus . † For the truth of this , read Mr. Fairclough's Life . * See what I have said of particular Testimonies in my Saints Rest , and unreasonableness of Infidelity . * 1 Joh. 5. 9 , 10 , 11. Gal. 5. 17. Rom. 7. Phil. 3. 7. to the 15. * Eph. 1. 14. 2 Cor. 1. 22. & 5. 5. Rom. 8. 23. 2 Tim. 2. 19. Eph. 1. 13. & 4. 30. 1 Joh. 5. 9 , 10. Heb. 10. 15. * This one Truth will give great Light into the Controversies , about God's gracious Operations on the Soul : For when he useth second Causes , we see he Operateth according to their limited aptitude : And Christ's humane Nature , and all other second Causes are limited , and operate variously and resistibly , according to the Recipients capacity . * Treat . of Infidelity . Luke 15. 10. And Mr. Beverly in his Great Soul of Man. ☞ 
A64745	----	The Mount of Olives: or, Solitary devotions. By Henry Vaughan silurist. With an excellent discourse of the blessed state of man in glory, written by the most reverend and holy Father Anselm Arch-Bishop of Canterbury, and now done into English. Vaughan, Henry, 1622-1695. 1652 Approx. 190 KB of XML-encoded text transcribed from 108 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A64745 Wing V122 ESTC R203875 99863671 99863671 115882 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64745) Transcribed from: (Early English Books Online ; image set 115882) Images scanned from microfilm: (Thomason Tracts ; 175:E1305[2]) The Mount of Olives: or, Solitary devotions. By Henry Vaughan silurist. With an excellent discourse of the blessed state of man in glory, written by the most reverend and holy Father Anselm Arch-Bishop of Canterbury, and now done into English. Vaughan, Henry, 1622-1695. Anselm, Saint, Archbishop of Canterbury, 1033-1109. [24], 189, [3] p. Printed for William Leake at the Crown in Fleet-street between the two Temple-Gates, London : 1652. The first leaf has a woodcut of a crown on verso. "Man in glory", a translation of an untraced work by Saint Anselm, has separate dated title page; pagination and register are continuous. Annotation on Thomason copy: "ffebr. 16". Reproduction of the original in the British Library. Final three pages are advertisements. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional exercises -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-08 TCP Staff (Michigan) Sampled and proofread 2003-07 SPi Global Rekeyed and resubmitted 2003-10 John Latta Sampled and proofread 2003-10 John Latta Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE MOUNT of OLIVES : OR , SOLITARY DEVOTIONS . By HENRY VAVGHAN Silurist . With An excellent Discourse of the blessed state of MAN in GLORY , written by the most Reverend and holy Father ANSELM Arch-Bishop of Canterbury , and now done into English. LUKE 21. v. 39 , 37. Watch ye therefore , and pray always , that ye may be accompted worthy to escape all these things that shall come to passe , and to stand before the Sonne of Man. And in the day time he was teaching in the Temple , and at night he went out , and abode in the Mount that is called the Mount of Olives . LONDON , Printed for WILLIAM LEAKE at the Crown in Fleet-street between the two Temple-Gates . 1652. TO THE Truly Noble and Religious S r. CHARLES Egerton KNIGHT . SIR , THough I should have no other defence , that near relation by which my dearest friend laies claime to your person , might in some measure excuse this otherwise unhansome adventure of publishing these weake productions under the shelter of your name . But I was not so much induced to it by that Tye , though very deare unto me , as by your love to Religion and Learning , and the respects due from my selfe to your person , and those reverend years , which by a faire and virtuous disposal of your time you have happily attained to , and wherein you safely are , — Coelo dignus canente senectâ Consilioque deûm , — I know , Sir , you will be pleased to accept of this poore Olive-leafe presented to you , so that I shall not be driven to put forth my hand to take in my Dove againe . And indeed ( considering how fast and how soone men degenerate ) , It must be counted for a great blessing , that there is yet any left which dares look upon , and commiserate distressed Religion . Good men in bad times are very scarce ; They are like the standing eares of Corne escaped out of the Reapers hands , or the Vine-dressers last gleanings after the first ripe fruits have been gathered . Such a precious generation are the Iust in the day of trouble , and their names are like to afflicted truth , like the shadow of a great rock in a weary land , or a way-faring mans lodge in the waste and howling Wildernesse . The Sonne of God himselfe ( when he was here , ) had no place to put his head in ; And his Servants must not think the present measure too hard , seeing their Master himself took up his nights-lodging in the cold Mount of Olives . By this time , Sir , you may see the reason which moved me to take Sanctuary at your name , and now I will acquaint you with my designe . To be short , Sir , It is no other , but that your name ( like the royall stamp ) may make current and commend this poore mite to posterity : And that the unfained lover of your Person may in these few and transitory sheets waite upon your memory in the ages to come ; when your immortal and precious soule shall be bound up in the bundle of the living , in the ever-lasting book of life ; which is devoutly desired by Sir , Your very affectionate and faithful Servant VAVGHAN . Newton by Vsk this first of October . 1651. TO THE Peaceful , humble , and pious READER . I Know the world abounds with these Manuals , and triumphs over them . It is not then their scarsity that call'd this forth , nor yet a desire to crosse the age , nor any in it . I envie not their frequent Extasies , and raptures to the third heaven ; I onely wish them real , and that their actions did not tell the world , they are rapt into some other place . Nor should they , who assume to themselves the glorious stile of Saints , be uncharitably moved , if we that are yet in the body , and carry our treasure in earthen vessels , have need of these helps . It is for thy good , and for his glory , who in the dayes of his flesh prayed here himselfe , and both taught and commanded us to pray , that I have published this . Thou hast here sound directions and wholsome words , and if thou wilt enquire of the Lord and say , If the Lord will , I shall live , and do this or that , thou mayest . Here are Morning and Evening sacrifices , with holy and apposite Ejaculations for most times and occasions . And lastly , here are very faithful and necessary Precepts and Meditations before we come to the Lords Table . To which last part I have added a short and plaine Discourse of Death , with a Prayer in the houre thereof . And for thy comfort after thou hast past through that Golgotha , I have annexed a Dissertation of the blessed state of the righteous after this life , written originally by holy Anselme sometimes Arch-Bishop of Canterbury . I have purposely avoided to leade thee into this little Book with a large discourse of Devotion , what it is , with the severall Heads , Divisions , and sub-divisions of it , all these being but so many fruitlesse curiosities of Schoole-Divinity , Cui fumus est pro fundamento . Neither did I thinke it necessary that the ordinary Instructions for a regular life ( of which theere are infinite Volumes already extant ) should be inserted into this small Manuall , lest instead of Devotion , I should trouble thee with a peece of Ethies . Besides , thou hast them already as briefly delivered as possibly I could , in my Sacred Poems . And thus , Christian Reader , do I commend it to thy practise , and the benefit thou shalt finde thereby . Onely I shall adde this short Exhortation : That thou wouldest not be discouraged in this way , because very many are gone out of it . Think not that thou art alone upon this Hill , there is an innumerable company both before and behinde thee . Those with their Palms in their hands , and these expecting them . If therefore the dust of this world chance to prick thine eyes , suffer it not to blinde them ; but runniug thy race with patience , look to JESUS the Authour and finisher of thy faith , who when he was reviled , reviled not againe . Presse thou towards the mark , and let the people and their Seducers rage ; be faithful unto the death , and he will give thee a Crowne of life . Look not upon transitorie , visible things , but upon him that is etern●l , and invisible . Choose the better part , yea , that part with Saint Hierome , who preferred the poore Coate of Paul the Hermite to the purple and pride of the world . Thus with my simple Advise unto thee , I bid thee farewel . Thy Christian friend Henry Vaughan . THE Table . ADmonitions for Morning Prayer . page 1 A Prayer when thou dost awake . p. 3 — When thou dost arise . p. 5 — As soone as thou art drest . p. 6 Preparations for a Iourney . p. 9 — When thou goest from home . p. 11 — Another for the same . p. 12 How to carry thy self in the Church . p. 14 A Prayer before thou goest to Church . p 18 — When thou art come home ; or in the way if thou beest alone . p. 20 Admonitions for Evening Prayer . p. 22 A Meditation at the setting of the Sunne . p. 23 A Prayer for the Evening . p. 26 — When thou art going into bed . p. 28 Particular Ejaculations for all occasions . p. 31 Admonitions with Prayers and Meditations before receiving the Lords Supper . p. 36 A Prayer for the Grace of Repentance , with a Confession of sins . p. 47 A particular Meditation before receiving the holy Communion . p. 51 A Prayer when thou art upon going to the Lords Table . p. 59 An Ejaculation immediately before the receiving . p. 60 Admonitions after receiving the holy Communion . p. 61 A Prayer after you have received . p. 63 — In time of Persecution and Heresie . p. 66 — In Troubles occasioned by our Enemies . p. 68 MAN in DARKNESSE , or a Discourse of Death . p. 71 A Prayer in time of sicknesse . p. 127 A Prayer in the hour of Death . p. 130 MAN in GLORY ; or , a Discourse of the blessed estate of the Saints in Heaven . p. 133 FINIS . ADMONITIONS FOR Morning-Prayer . THe night ( saith Chrysostome ) was not therefore made , that either we should sleep it out , or passe it away idly ; and Chiefly because we see many worldly persons to watch out whole nights for the Commodities of this life . In the Primitive Church also the Saints of God used to rise at midnight to praise the Rock of their salvation with Hymns and Spiritual Songs . In the same manner shouldst thou do now , and Contemplate the Order of the Stars , and how they all in their several stations praise their Creator . When all the world is asleep , thou shouldst watch , weep and pray and propose unto thy self that Practise of the Psalmist , I am weary of my groaning , every night wash I my bed , and water my Couch with my tears ; for as the Dew which falls by night is most fructifying , and tempers the heat of the Sun ; so the tears we shed in the night , make the soul fruitful , quench all Concupiscence , and supple the hardnesse we got in the day . Christ himself in the day-time taught and preach'd , but continued all night in prayer , sometimes in a Mountain apart , sometimes amongst the wild beasts , and sometimes in solitary places . They , whose Age or Infirmity will not give them way to do thus , should use all Convenient means to be up before the Sun-rising , for we must prevent the Sunne to give God thanks , and at the day-spring pray unto him . Wisd. 16. It was in the morning that the Children of Israel gathered the Manna ; and of the Just man it is said , That He will give his heart to resort early to the Lord that made him , and will pray before the most high , Eccl. 39. So soon therefore as thou dost awake , shut thy door against all prophane and worldly thoughts , and before all things let thy God be first admitted , offer unto him thy first fruits for that day , and commune with him after this manner . When thou dost awake . O God the Father ! who saidst in the beginning , Let there be light , and it was so ; Inlighten my Eyes that I never sleepe in death : lest at any time my Enemy should say , I have prevailed against him . O God the Sonne ! light of light ; the most true and perfect light , from whom this light of the Sun , and the day had their beginning ; thou , that art the light shining in darknesse , Inlightning every one that cometh into this world , expell from me all Clouds of Ignorance , and give me true understanding , that in thee , and by thee I may know the Father ; whom to know is to live , and to serve is to reigne . O God the Holy Ghost ! the fire that inlightens , and warms our hearts , shed into me thy most sacred light , that I may know the true Joyes of Heaven , and see to escape the illusions of this world . Ray thy selfe into my soul that I may see what an Exceeding weight of glory my Enemy would bereave me of for the meer shadowes and painting of this world . Grant that I may know those things which belong unto thee , and nothing else ; Inflame me with thy divine love that with a true Christian Contempt I may tread upon all transitory Pleasures , and seek only those things which are eternal . Most blessed Trinity ! and one eternal God! as thou hast this day awaked me from this bodily sleep , so awake my soule from the sleep of sin , and as thou hast given me strength after sleep , now again to watch , so after death give me life , for what is death to me , is but sleep with thee , to whom be ascribed all glory , wisdome , majesty , dominion and praise now and for Ever , Amen . When thou dost arise . ARise O my soul that sleepest , arise from the dead , and Christ shall give thee light . Arise O daughter of Sion , O my soul redeemed with the blood of Christ ! sit no more in the dust of thy sins , but arise , and rest in that peace which is purchas'd by thy Saviours merits . Christ Iesus ! my most merciful and dear Redeemer ! as it is thy meer goodness that lifts up this mortal and burthensome body , so let thy grace lift up my soul to the true knowledge and love of thee ; grant also that my body may this day be a helper and servant to my soul in all good works , that both body and soul may be partakers of those Endlesse Joyes , where thou livest and reignest with the Faher and the Holy Ghost , one true God world without End , Amen . As soone as thou art drest , before thou comest forth from thy Chamber , kneel down in some convenient place , and in this , or the like Prayer commend thy self for that day unto thy Creator's Protection . ALmighty , eternal God , the Father of our Lord Iesus Christ , I blesse and praise thy holy name , and with my whole heart give thee all possible thanks , that out of thine infinite goodness thou wert pleased to watch over me this night , to resist my adversary , and to keep me from all perils of body and soul ; O thou ! that never slumbrest nor sleepest , how careful hast thou been of me ! how hast thou protected me , and with thy holy angels , thy ministring spirits sent forth to minister for the heirs of salvation , incompast me about ! yea , with what unmeasurable love hast thou restored unto me the light of the day , and rais'd me from sleep and the shadow of death , to look up to thy holy hill ; Justly mighst thou , O God , have shut the gates of death upon me , and laid me for ever under the barres of the Earth , but thou hast redeemed me from Corruption , and with thy Everlasting armes enlarged my time of Repentance . And now O Father of mercies , and God of all Consolation , hear the voyce of thy Supplicant , and let my cry be heard in thy highest heavens : As I do sincerely love thee , and beg for thy Protection , so receive thou me under the shadow of thy wings , watch over me with the Eyes of thy mercy , direct me in the wayes of thy Law , and enrich me with the gifts of thy Spirit , that I may passe through this day , to the glory of thy great name , the good of others , and the comfort of my own soul. Keep me , O my God , from the great offence ; quench in me all vain Imaginations , and sensual desires ; sanctifie and supple my heart with the dew of thy divine Spirit , refresh it with the streams of thy grace , that I may bring forth fruit in due season , and not cumber the ground , nor be cut off in thy anger . And to this end I do here resigne my body and my soul , with all the faculties thou hast bestowed upon both , into thy Almighty hands ; Guide thou them in the works of thy Law , turne my eyes from all transitory objects , to the things which are eternal , and from the Cares and Pride of this world to the fowles of the aire ; and the Lillies of the field And now , O my God , seeing I am but Dust and Ashes , and my Righteousnesse a filthy Rag , having no deserts in my self but what should draw Everlasting vengeance , and the Vials of thy bitter wrath upon my body and soul ; behold , I have brought with me thy first-born and onely begotten , the propitiation for my sins , the Incense I offer up with my prayers , Rev. 8.3 . my Redeemer and Mediatour in whom thou art well-pleased , hear thou him . O look not upon my Leprosie , but on his beauty and perfection ! and for the righteousnesse of thy Son , forgive the sins of thy Servant . Grant this for his sake , to whom with thee and the Holy Ghost , be all glory and majesty , Dominion and power now and for ever . Amen . Admonitions when we prepare for any farre Iourney . WHen thou art to go from home , remember that thou art to come forth into the World , and to Converse with an Enemy ; And what else is the World but a Wildernesse ? A darksome , intricate wood full of Ambushes and dangers ; A Forrest where spiritual hunters , principalities and powers spread their nets , and compasse it about ; wouldst thou then escape these ghostly snares ; this wickednes in high places , and return home if not better and holier , yet not worse then at thy setting out ? Wouldst thou with Iacob passe over these Waters with thy staffe onely , and in thy return become two bands ? Gen. 32.10 . Why then , do as he did , begin thy Journey with prayer , and say , If God will be with me , and keep me in this way that I go , and will give me bread to eate , and raiment to put on , so that I come again to my fathers house in peace : then shall the Lord be my God , Gen. 28.20 , 21. This was his practise , and the practise of his fathers ; The Lord God of heaven ( saith Abraham ) who took me from my fathers house , and from the land of my kindred , &c. he shall send his Angel before thee . Nor must thou pray only at thy setting forth , but all the way , and at all times ; Thus Eliezer prayed at the Well , Isaac in the field , and Elias ( in his journey to Mount Horeb ) under a Iuniper tree in the Wildernesse . This also ( if thou wilt imitate these holy men ) thou may'st do , and for that pious purpose thou hast here these following Prayers . When we go from home . ALmighty and everlasting God , who art the Way , the Life and the Truth ; look down from heaven , and behold me now betwixt the Assaults of the Devil , the allurements of the World , and my own inclinations ; I cannot look abroad , but these flock about me ; But O thou that leadest Ioseph like a sheep , thou most faithful and Almighty guide , lend me thy hand , open mine Eyes , direct my steps , and cause me to walk in thy fear ; Thou that didst go out with Iacob from Beershe-ba unto Padan-aran , guiding him in the waste plaines , and watching over him on his Pillow of stones , be not now farre from me ; Leade me , O Lord , in thy righteousnesse , make my paths straight , and strengthen my goings , that having finished my Course here , I may sit down in thy Kingdome , an Inheritance undefiled , purchased for me with the blood of my Saviour , and thy beloved Son Iesus Christ , Amen . II. O Thou , that art every where ! Thou that sittest upon the Circle of the Earth , and all the Inhabitants thereof are as Grashoppers before thee ! Whose Eyes discover the deep things of the night , before whom Hell is naked , and all the Devices of my spirituall Enemies ! Thou that didst leade Abraham thy chosen from Vr of the Chaldees into a land flowing with milk and honey , favour I beseech thee the present harmlesse Enterprise and innocent purpose of thy servant , be unto me in my Journey a Comfort , in the heate a shadow , in stormes a shelter , and in adversity my protection ; That having finished my intended course , I may return in peace full of thy praises , who art near to all those that call upon thee ; Grant this for Christ Iesus his sake , Amen . Meditate in the way upon the sojournings and travels of the Patriarchs and Prophets , the many weary journeys of Iesus Christ in the flesh , the travels of his Apostles by sea and land , with the pilgrimage and peregrinations of many other precious Saints that wandred in Deserts and Mountains , of whom the world was not worthy . Admonitions how to carry thy self in the Church . HOlinesse ( saith the Royall Prophet ) becometh thy house for ever . When thou art going thither then , carry not the world with thee . Let vain or busie thoughts have there no part , Bring not thy Plough , thy Plots , thy Pleasures thither , Christ purg'd his Temple ; so must thou thy heart . All worldly thoughts are but Theeves met together To Cousin thee . Look to thy actions well , For Churches are either our Heav'n or Hell. These reverend and sacred buildings ( however now vilified and shut up ) have ever been , and amongst true Christians still are the solemne and publike places of meeting for Divine Worship : There the flocks feed at noon-day , there the great Shepherd and Bishop of their souls is in the midst of them , and where he is , that Ground is holy ; Put off thy shoes then , thy worldly and carnall affections , and when thou beginnest to enter in , say with Iacob , How dreadful is this place ! sure this is none other then the house of God , and this is the gate of heaven ! Such reverence and religious affection hath in all ages been shew'd towards these places , that the holy men of God detain'd either by Captivity , or other necessary occasions , when they could not remedy the distance , yet to testifie their desire and longing for the Courts of the Lord , Psal. 84. they would always worship towards them . Thus Daniel upon the Idolatrous Decree signed by Darius , goes into his house , and his windows being open in his Chamber towards Ierusalem , he kneeled upon his knees , and prayed and gave thanks before his God as he did afore-time , Dan. 6.10 . which fully proves it to have been his Constant manner of Devotion . And of Iudith we read that about the time that the Incense of that Evening was offered up in Hierusalem , she cried unto the Lord , Iud. 9.1 . But above all , most pathetical and earnest is that crie of King David in the 85. Psalm . How amiable are thy Tabernables O Lord of Hosts ! My soul longeth , yea even fainteth for the Lord , my heart and my flesh cryeth out for the living God. Yea the Sparrow hath found an house , and the Swallow a nest for her selfe , where she may lay her young , even thine Altars , O Lord of Hosts , my God and my King ! Blessed are they that dwell in thy house , they will be still praising thee . For one day in thy Courts is better than a thousand ; I had rather be a doore-keeper in the House of my God , than to dwell in the tents of wickednesse . Let it be thy Care then , when thou art there present to carry thy self like a true worshipper ; Give none offence , neither outwardly to thy Brethren , nor the Angels , 1 Cor. 11.10 . Nor inwardly to thy God , whose Eyes shine within thee , and discern thy reins and thy heart . Look seriously about thee , and Consider with thy self how many beauteous , wittie , and hopeful personages in their time lie now under thy feet ; thou canst not tell but thy turn may be next . Humble thy self in this dust , and all vain Imaginations will flie from thee . Consider that thou art now in the Cave of Macpelah , in a sacred Repositorie where the Bodies of Saints are asleep , expecting that hour , when those that are in the grave shall hear his voyce . Do not then stop thy eares against the Charmer , but give diligent attention , and hear him while it is yet to day , that in the day of thy death thou mayst rest there in the same hope When thy vessel is fill'd with this Manna , and thy soul satisfied , go not off without Thanksgiving ; Be not like those nine Leapers who never returned to give glory to God ; but come back with the thankfull Samaritane , and receive another blessing , Go in peace . Saint Luke in the Acts of the Apostles making mention of the Ethiopian Eunuch , who came up to Ierusalem for to worship , tells us , that in his returne he was reading in Isaiah the Prophet ; This blessed Convert I would have thee to imitate : When thou hast fill'd thy Hin with this living water , leave it not behinde thee at the Fountain ; spill not thy Milk and thy Wine , because thou hast it without money and without price , but carry it home and use it . Thou mayest have need of it in six dayes , and perhaps shalt not come to draw again , untill thou drinkest it anew with thy Saviour in his Fathers Kingdom . A Prayer before thou goest to Church . LOrd Iesus Christ , who out of thy Fathers bosome wert sent into this world to reveal his will unto sinners , and to instruct them in the way of salvation ; behold , I am now going to hear thy blessed word , and these many yeers have so done , expecting still thy good pleasure and the Consummation of thy sacred will in me . I have come unto the bread of life , and yet am hungry ; into the light , and yet am blind ; unto the great Physician , and yet my Issue runs : The former and the later rain of thy heavenly Doctrine falls still without intermission upon my heart , but this bad ground yeelds nothing but Thornes and Briers . Many dayes , many moneths , and many yeers hast thou expected fruit , and found nothing but leaves . It is thy Infinite mercy , O Lord , that thou hast left unto us the seed of thy word , and sendest into thy harvest such upright and faithful labourers ; but in vain , O Lord , shall they cry in our Ears , unlesse thou openest and renewest our hearts . Open then , I beseech thee ( O blessed Jesu ! ) the eares of my heart , that not onely the outward hearing , but the inward also may be stirr'd up in me , and what I hear with the eare , I may understand with the spirit ▪ O thou most mild and merciful Lamb of God! the onely , and the Almighty sower ! grant , I beseech thee , that the seed which falls this day upon my heart , may never be choak'd with the Cares of this world , nor be devoured by the fowles of the aire , nor wither away in these times of persecution and triall : but so Cherish it with the Dew of thy divine spirit , that ( as in a good and faithful ground ) it may bring forth fruit unto eternal life , to the glory of thy great name , and the Comfort of my poor soul , which thou hast bought with thy most precious and saving blood . Amen . Another when thou art come home , or in the way if thou beest alone . LOrd Iesus Christ , my ever mercifull , and most loving Redeemer ! I give unto thee most hearty thanks for this thy heavenly , spiritual provision wherewith thou hast fed and refreshed my soul. Grant I beseech thee that this Celestial seed may take root in me , and be effectual to my salvation ; Watch over my heart , O Lord , and hedge it in with thy grace , that the fowles which descend in the shadows of the Evening may not pick it out ; But so prepare and fit me for thy love , that I may never forget thy gracious words , thy blessed and saving advice , but may know in this my day what belongs unto my peace . It is thy promise by thy holy Prophet , That as the rain cometh down , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , that it may give seed to the sower , and bread to the eater : So thy word that goeth forth out of thy mouth , shall not return unto thee void , but shall accomplish that which thou pleasest , and prosper in the thing whereto thou sendest it , Isai. 55. 10 , 11. Even so , Lord Iesus , let it be as thou hast promised . Let the words I have heard this day out of the mouth of thy servant , the Dispenser , and Steward of thy Mysteries prosper in me , and make my life answerable to his Doctrine ; that I may not onely know what thy blessed will is , but performe also and fulfill it ; so that at last by thy mediation and mercies I may attain to thy eternal and most glorious Kingdom . Amen . Admonitions for Evening-Prayer . REmember that in the Levitical Law there is a frequent Commemoration and Charge given of the two daily Sacrifices , the one to be offer'd up in the morning and the other in the Evening , Exod. 30.7 , 8. These offerings by Incense , our holie , harmlesse and undefiled High-Priest hath taken away , and instead of them every devout Christian is at the appointed times to offer up a Spiritual Sacrifice , namely that of Prayer ; for God is a Spirit , and they that worship him , must worship him in spirit and in truth , John 4.24 . At these prescribed times ( if thou wilt have thy Prayers to ascend up before God ) thou must with-draw from all outward occupations to prepare for the inward and divine . To which end thou hast here this following Meditation , that thou maiest therewith season and invite thy soul from thy worldlie imployments to her proper vocation , and so come not altogether undrest into the presence of the King of glory . A Meditation at the setting of the Sun , or the Souls Elevation to the true light . THe path of the Just ( O my God ) is as the shining light , that shineth more and more unto a perfect day of eternity , Prov. 4. But the wicked neither know , nor understand , they walk in darknesse , and from the inward darknesse of their minds passe at last into the outward , eternal darknesse . O most miserable and undone soul ! to whom thy Sunne is set ; that everlasting glorious Sun ! which in thy holy Elects never setteth , but is alwaies at the height , full of brightnesse and Consolation . A heavie night sits in the noone-day upon those souls that have forsaken thee ; They look for light , and behold darknesse ; for brightnesse , and they walk in obscurity . They grope for the wall like the blind , as if they had no Eyes ; They stumble at noone-day as in the night , they are in desolate places as dead men . But on those that walk with thee an everlasting day shines ; This Sun of the firmament hath his Course ; it riseth , setteth , comes up again , and again goes down : But thou Lord , knowest no vicissitudes , thou art the Ancient of dayes , thou art the Rock of ages from Everlasting to Everlasting . O thou , the same to day and yesterday , and for evermore ! Thou bright and morning Starre springing from on high , illuminate me , who am now sitting in darknesse and in the shadow of death . O light of light , the brightnesse of thy Fathers glory , inlighten all inward obscurities in me , that after this life I may never be cast into the outward darknesse . O most blessed , most merciful , and Almighty Iesu ! abide I beseech thee with me , for it is towards Evening , and the day is far spent , Luke 24. As long as thou art present with me , I am in the light , but when thou art gone , I am in the shadows of death , and amongst the stones of emptinesse . When thou art present , all is brightnesse , all is sweetnesse , I am in my Gods bosome , I discourse with him , watch with him , walk with him , live with him , and lie down with him . All these most dear and unmeasurable blessings I have with thee , and want them without thee . Abide then with me , O thou whom my soul loveth ! Thou Sun of righteousnesse with healing under thy wings arise in my heart ; refine , quicken , and cherish it ; make thy light there to shine in darknesse , and a perfect day in the dead of night . A Prayer for the Evening . MOst gracious , Almighty God! full of loving kindnesse , and long-suffering , whose mercy is above all thy works , and thy glory above the heavens , whose truth reacheth unto the Clouds , and whose words shall never passe away , forgive me , I beseech thee , my transgressions this day , my vain thoughts , idle words , and loose conversation ; my exceeding neglect and forgetfulnesse of thee , my headlong inclinations and lusting after the world , preferring this land of Cabul before the snow of Lebanon , and a broken Cistern before the Well of life . Justly , O Lord , might'st thou have shewed me thy back this day , and cut me off from amongst thy people , Ier. 18.17 . but thou hast had mercy , and not sacrifice ; thou hast shed upon me the light of thy Countenance , and removed my sins farre out of thy sight . I know , O my God , it is not in man to establish his own ways , it is thy Almighty arme must do it ; It is thou alone that hast led me through this day , and kept me both from doing and from suffering evill . And now , O thou preserver of men ! What shall I do unto thee ? What shall I render unto my Lord for all the mercies and loving kindnesses shewed unto thy servant this day , and all the dayes of my life hitherto ? I will offer unto thee the sacrifice of thanksgiving , and call upon the name of the Lord. I will ever love thee , fear thee , praise thee , and trust in thee ; My song shall be of thee in the night season , and in the day time I will be speaking of thy wondrous works , thy most merciful and liberal arme ; I will make thee my Delight in the house of my pilgrim●ge , and I shall alwayes with all my strength , with all my heart , and with all my soul ascribe unto thee , all glory , wisdome , majesty , dominion , and honour this day and for evermore . Amen . A Prayer when thou art going into bed . MOst glorious , and onely wise God! to whom the light and the darknes are the same , whose dwellings are eternal , and in whose Kingdome there is no need of Candles , nor of the light of the Sunne ; look , I beseech thee , upon thy servant , who tarries in this place all night , Gen. 28.11 . And forasmuch as thou ( out of thy tender love and Compassion on thy Creatures ) hast ordained this time for their repose and refreshing , that having past through the Cares and dangers of the day , they might under the shadow of thy wings finde rest and security ; keep me , I most humbly beseech thee , from the hours and the powers of darknesse ; watch over me this night in thy Almighty providence , and scatter all the rebellions and devices of my Adversaries . Inlighten my soul , sanctifie my body , govern my affections , and guide my thoughts , that in the fastest closures of my eye-lids my spirit may see thee , and in the depth of sleep be Conversant with thee . Suffer me not , O my God , to forget thee in the dark , or to say , The Lord seeth me not , The Lord hath forsaken the earth , Ezek. 8.12 . but so keep me in thy fear , and sanctifie me with thy grace , that all the words of my mouth , and the meditations of my heart may be alwayes of thee . Make my soul to thirst for thee , and my flesh also to long after thee . And at what time soever thou shalt awake me from this bodily sleep , awake also my soul in me , make thy morning-star to arise in my heart , and let thy spirit blow upon my garden , that the spices thereof may flow out . Quicken me O Lord , according to thy wonted kindnesse , so shall I seek thee early , and make my prayer unto thee with joyful lips . And now O my most loving and faithful Creatour , take me , I beseech thee , into thy Almighty protection , stretch over me the Arme of thy mercy , let thine Eye be towards the work of thine own hands , and the purchased possession of thy onely begotten , and my most merciful Redeemer Iesus Christ , Amen . ¶ As often as thou dost awake in the night , be sure to lift up thy heart unto God in this or the like short Ejaculation . Holy , holy , holy , Lord God of Sabbath ! heaven and earth are full of the majesty of thy glory . By resorting thus unto God , thou shalt finde a great furtherance and cheerfulnesse in thy spiritual exercises , and besides it will keep always about thee the savour of life . And because thou shalt not be unfurnished upon any incident occasions , I have strowed here this handful of savoury herbs , which thou mayest take up as thou findest them in thy way . EIACULATIONS . When the Clock strikes . BLessed be the houre in which my Lord Iesus was borne , and the houre in which he died ! O Lord Remember me in the houre of death ! When thou intendest any businesse , or Journey . O do well unto thy servant ! that I may live and keep thy Word . When thou art persecuted . Haste thee , O God , to deliver me , make haste to help me , O Lord ! Upon some suddaine fear . O set me upon the Rock that is higher then I , for thou art my hope , and a strong tower for me against my enemy . Upon any disorderly thoughts . Make me a clean heart , O God , and renew a right spirit within me . Upon any occasions of sadnesse . Thy rebuke hath broken my heart , I am full of heavinesse , but thou , O Lord shalt lift me up again . Upon any Diffidence . Thou art my hope , O Lord , even from my youth , through thee have I been holden up ever since I was borne ; though thou shouldst kill me , yet will I trust in thee . When thou dost any good work . Not unto me , O Lord , not unto me , but unto thy name give the praise . When thou art provoked to anger . Give thy peace unto thy servant , O God , let no man take away my Crown ; In patience , O Lord , let me possesse my soul. For thine Enemies . Lord , lay not this sinne to their Charge ; they know not what they do . Upon any gracious deliverance , or other mercies conferr'd upon thee . The Lord is my Shepherd , I shall not want . He maketh me to lie down in green pastures , he leadeth me besides the still waters . He hath prevented me with the blessings of goodnesse , he hath granted me my hearts desire , and not with-holden the request of my lips . Surely goodnesse and mercy shall follow me all the dayes of my life : And I will dwell in the house of my God for ever . Upon any losses , or other adversities . Shall we receive good at the hand of God , and shall we not receive evill ? Naked came I out of my mothers womb , and naked shall I return thither ; the Lord gave , and the Lord hath taken away , blessed be the name of the Lord. When thou hearest that any is dead . Teach me , O Lord , to number my dayes , that I may apply my heart unto wisdome . Upon thought of thy sins . Turn away thy face from my sins , O Lord , and blot out all mine offences . Praise the Lord , O my soul , and forget not all his benefits , who forgiveth all thy sins , and healeth all thine Infirmities . When thou art weary of the cares and vanities of this world . Like as the Hart brayeth for the water-brooks , so thirsteth my soul after thee O God. O who will give me the wings of a Dove , that I may slie , and be at rest . ¶ Admonitions , with Meditations and Prayers to be used before we come to the Lords Supper . ALl the Sacraments of the New Testament , in those that come to participate them , require a most Exquisite and sincere preparation . But this Sacrament of the Lords Table , because in Institution and Effect it is the highest of all , requires the most perfect and purest Accomplishments . Our preparation to this Sacrament is not perfected by Contrition onely and Confession of sins , ( both which are unavoidably requisite ) but if we will be worthy receivers and partake of those graces which are exhibited unto us in this heavenly banquet , there are many other duties we must necessarily performe , for this Sacrament is of an infinite vertue , having in it the Wel-spring of all graces , even Iesus Christ with all the merits of his most bitter passion , which admit neither number nor measure . Wherefore such as our pre-disposition is , such also shall our proportion be of this spiritual Manna ; for as he that cometh to a Well to draw water , takes no more thence , then what his vessel contains ; which yet he cannot impute unto the Well , but unto his Pitcher which could hold no more ; so they that come unto this glorious Sacrament , receive onely so much grace as their preparation and holines makes them capable of . Now there are required of us , before we presume to lay hands upon this bread of life , three things . 1. Purity of Conscience . 2. Purity of Intention . 3. Fervent and effectual Devotion . We must ( as far as it lies in us ) refrain from all actual sins in thought , word , and deed . Secondly , We must do it to a good end , not for any private benefit ; not by compulsion , or for fear of Censure , or any other Ecclesiastical correction ; not out of Custome , nor for any sensual devotion or joy because of the confluence and company at these love-feasts . Thirdly and lastly , we must watch over our owne souls , and take heed that no wind blows upon our garden but the spiritual and eternal ; we must labour for an heavenly setlednesse , sanctified affections , holy hopes , new garments , a clean heart , and a right spirit . Cant. 2. The soul must be sick of love , she must long for the banqueting house , nothing now must appear but flowers , nothing must be heard but the singing of birds , and the voice of the Turtle . Lord God ( saith S. Ambrose ) with what contrition of heart , with what fountains of tears , with what reverence & fear , with what chastity of body and purity of mind should this divin mystery be celebrated ! where thy flesh is the meat , where thy blood is the drink , where the creature feeds upon the Creatour , and the Creatour is united unto the creature , where Angels are spectators , and God himself both the Priest and the Sacrifice , what holinesse and humility should we bring thither ? O what pure things , , most pure , must those hands be which bring my God to me ! As therefore some rich , odoriferous water is distill'd out of many and several sorts of fragrant herbs and flowers , so our devotion at this soveraigne Sacrament should be composed of many spiritual , acceptable affections with God , as ( amongst others ) are profound humility , unmeasurable reverence , ardent love , firme faith , actuall charity , impatient hunger , and an intollerable longing after this heavenly banquet . And because we may not touch these white robes with dirty hands , nor come neer the Rose of Sharon with ill sents and offensive fumes , it hath been ever the Custom of Gods Church to injoyn and set apart a certain limited time of purification before this mysterious solemnity , wherein all religious and worthy Communicants addressed and prepared themselves in some measure for this unmeasurable mercy . Such was in our Church , that more strict and holy season , called Lent , and such still are the preparation-dayes before this glorious Sabbath in all true Churches . Two dayes were given the Israelites to sanctifie themselves , and to wash their clothes , that they might be ready against the third day , upon which the Lord was to come downe ( in the sight of all the people ) upon Mount Sinai ; And this onely at the reception of the Law which was given by Angels ; much more then ought we to wash and cleanse our vessels from all vaine affections , idle words and actions , and to separate our selves from the world for three dayes at least , that we may be ready against that great and blessed day , wherein we are to come , not to a mountain that might not be touched , nor to the sound of a Trumpet , nor to the voice of words spoken to us out of the midst of fire , but to the general assembly , and Church of the first-borne , which are written in heaven , and to Iesus the Mediatour of the new Covenant , and to ●he blood of sprinkling , that speaketh better things then that of Abel . See then that thou refuse not to come to this great marriage of the Kings Son with thy soul , and see withall , that thou comest not without a wedding garment , that is to say , unprepared . For , whosoever shall eate this bread , and drink this cup of the Lord unworth●ly , shall be guilty of the body and blood of the Lord ; But let a man examine himselfe , and so let him eate of that b●ead , and drink of that cup of the Lord , for he that eateth and drinketh unworthily , eateth and drinketh damnation to himselfe , not discerning the Lords body , 1 Cor , 11.27 , 28 , 29. These are the words of a faithful witnesse , and thou maiest beleeve them . When therefore thou doest intend to be a partaker of this merciful and mysterious Sacrament , be sure for three daies at least not to intermeddle with any worldly businesse , but all that time redeeme those many daies which were vainly spent by thee ; enter into thine owne bosome , examine what thou hast there , and if thou findest any sons of darknesse lurking under those fig-leaves , conceal them not , but turne them out of doors , and wash their Couch with thy teares ; have a care that in the Bridegroomes bed , instead of myrrhe and flowers , thou strowest not thornes and thistles . The Evening before thou art to communicate , feed but moderately , and after supper use no corrupt communication , but converse inwardly with thine own heart , and meditate what an Almighty guest thou art to entertaine there next day . Consider seriously thine own unworthinesse , and desire of him that he would sanctifie and furnish the roome where he is to eate the Passeover with thee . Intreat him to defend thee that night from all sinful Illusions and temptations , and to keep the house cleane and garnished for himself . When thou hast thus commended thy self into his hands , let thy sleep that night be shorter then usual , be up with the day , or rather with thy Saviour , who rose up early , while it was yet dark . Meditate with thy self what miracles of mercy he hath done for thee . Consider how he left his Fathers bosome to be lodged in a manger , and laid by his robes of glory to take upon him the seed of Abraham , that he might cloath thee with Immortality . Call to minde his wearisome journeys , continual afflictions , the malice and scorne he underwent , the persecutions and reproaches laid upon him , his strong cries and teares in the days of his flesh , his spiritual agony and sweating of blood , with the Implacable fury of his Enemies , and his own unspeakable humility , humbling himself to the death of the Crosse , a death accursed by Gods own mouth . Consider againe ( if thou canst ) of what unmeasurable love was he possessed , who having designed and spent his time of life here for thy salvation , did not onely leave thee those divine Oracles and Instructions to be guided by , but to seale up the summe and make heaven sure unto thee , did by his last Testament give himself with all the merits of his life and death to be wholly thine , and instead of them took upon him all thy transgressions , bore all thine iniquities , and to appease the anger , and satisfie the Justice of his Father , became the holy , harmlesse , and undefiled sacrifice and perfect satisfaction for the sins of the world , reconciling all things unto his Father , whether they be things in earth , or things in heaven . When thou hast thus considered him in his acts of love and humility , consider him again in his glory , take thine Eyes off from Bethlehem and Golgotha , and look up to the mount of Olives , yea , to heaven where he sits now upon the right hand of his Father , Angels , principalities and powers being made subject unto him . Call to minde his Joyful resurrection , his most accomplished conquest , and triumph over the world , death and hell ; his most gracious and familiar conversation with his Apostles before his Ascension , with his most loving and comfortable carriage towards them at his departure , leading them out as farre as Bethanie , and lifting up his hands , and blessing them . Lastly , close up these thoughts with a serious and awful meditation of that great and joyful , though dreadful day of his second coming to judg●ment , promised by himself , and affirmed at the time of his Ascension by the two men in white apparel . Yemen of Galilee , why stand ye gazing up into heaven ? this same Iesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into heaven . Behold ! he cometh with clouds , and every eye shall see him , and they also which pierced him , and all kindreds of the earth shall waile because of him . Amen! even so , come quickly , Lord Iesus ! ¶ These are the duties req●ired of thee , and which thou must faithfully and punctually performe , if thou wouldst be a worthy Communicant , and receive those sacred and mystical Elements to that blessed end for which they were ordained . But when I speak of three dayes preparation , I do not impose that proportion of time , nor conclude it sufficient , as if it were enough for thee to recede from thy corrupt inclinations , and the myre of thy sins for such a terme , with an intention to returne and wallow in it again , when that holy season is over , for our whole life ( had we the purity of Angels , and the innocence of infants , ) bears no proportion at all , nor can it ( without an immediate sanctification from God himself ) any way qualifie , or make us fit for the reception of this unmeasurable mercy . But when I spoke of such a proportion of time , I did onely propose it to my Readers for the performing of those holy and necessary duties , which have particular relation to this solemne Feast , and which ( indeed ) are required then from every Christian. And as for a regular , sober , and holy life ; we should in all places , and at all times labour for it , for without holinesse no man shall see the face of God , much lesse be partaker of his merits , and by this spiritual eating and drinking become a member of that body , whose life and head he is . A Prayer for the grace of repentance , together with a Confession of sins . O Holy , blessed and glorious Trinity ! three persons , and one eternal God , have mercy upon me a miserable sinner . O who will give mine head waters , and mine eyes a fountain of tears ! that I may weep night and day for my infinite transgressions , ingratitude and rebellion against my most milde and merciful Creatour ! O God my God be not farre from me ! hide not thy face from the work of thine hands , reject not my sighing and mournful spirit , nor the earnest endeavours and desires of mine undone and miserable soul ! O thou that breakest not the bruised Reede , nor quenchest the smoking Flax , quench not in me these weak sparks , this dawne and beginnings of the promised earnest . Take away , O my God! this heart of stone , and give me a heart of flesh , renew a right spirit within me ; cloath me with white raiment , and anoint mine Eyes with Eye-salve , that I may know and see how wretched , and miserable , and poore , and blinde , and naked I am and may be zealous therefore and repent ! O thou that didst cause the waters to flow out of the stonie rock , and gavest to Magdalen such store of teares that she washed thy feet with them , give to me true remorse , and such a measure of repentance as may become a most miserable sinner ! I confesse dear God , that I am not worthy of the least of thy mercies , much lesse to appear at this great and solemne Feast , this Feast of mercy and miracles , where none but with holy hands , pure intentions , crucified affections , and renewed spirits should presume to enter . But as for me I am all uncleannesse , a polluted , vile creature , and nothing belongs unto me at this great day , but confusion of face , and an utter separation from this glorions and saving Communion . I have wasted thy stock , consumed thy talents , and destroyed thy goods . I was restlesse , and unquiet till I had found out wayes to offend thee . I have broken thy Commandments , laid open thine Inclosures , and most grievously trespassed against thy truth , and against the light of mine own Conscience . I have preferred rottennesse and dust to the treasure of thy word , and mine own voluptuousnesse to thy revealed will. And now O thou preserver of men ! What shall I do unto thee ? Against thee onely have I sinned , and my transgressions are ever in thy sight . Lord God! I lay me down at thy footstoole , and if thou wilt be extreme to mark what is amisse , I shall from my very heart acknowledge and adore thy Justice . But O my dear Creatour , for Christ Jesus his sake have mercy upon me ! look not on my deserts , but on thy glory ; O Lord do not refuse me , but reforme and restore me ! O Lord hearken , and do , and deferre not , but speak peace to my troubled soul , and send thy loving spirit to strengthen and confirme me in the way of holinesse , bring me home , O Lord , and leade me now unto these living waters , incorporate me into the saving vine , and purge me , that I may bear more fruit . O cast me not away like an abominable and withered branch , but make me to flourish in the Courts of thy house , where thy Children are like Olive-branches round about thy table ! O Lord hear , and have mercy , and forgive me , and be reconciled unto me for Christ Iesus his sake ! To whom with thee and the holy Ghost be glory in the Church through all ages world without end , Amen . A Meditation before the receiving of the holy Communion . HOly , holy , holy , is the Lord God of Hosts , the whole earth is full of his glory ! Behold to the Moone , and it shineth not , and the Starres are darknesse in his sight . The Pillars of heaven do tremble , and are astonished at his reproof ▪ O who then am I , that I should appear before thee , or what is man that thou shouldest regard him ? O light of light , the all-seeing light that shineth in darknesse , and the darknesse comprehendeth it not , what will become of me , when I shall appear before thy glorious and searching Eye ! What an habitation of darknesse and death wilt thou finde within me ? What abominable desolations and emptinesse ? What barrenesse and disorders wilt thou see there ? Many a time hast thou knockt , and I have shut the doors against thee , thou hast often called , and I would not answer . Sleeping and waking , early and late , day and night have I refused instruction , and would not be healed . And now , O my God , after all this rebellion and uncleannesse , wilt thou come and lodge with me ? O Lord , where shall I prepare , and make ready for thee ? What communion can there be betwixt light and darknesse , purity and pollution , perfection and deformity ? O Rose of Sharon ! thou undefiled and everlasting flower , the glory of the fields , and the first fruits of the dead , shall the wilde Asses and the beasts of the wildernesse feed now upon thee ? Wilt thou give the bread of life unto dogs , and cast thy pearls before swine ? O Iesus Christ , the lover and the redeemer of all humble and penitent souls ! Thou that feedest among the Lilies untill the day breaks and the shadows flee , what is there in my heart where onely tares and thistles grow , that thou canst feed upon ? Thy blessed body was wrapt in fine and white linen , ( which is the righteousnesse of the Saints . ) It was laid in a new and undefiled grave , hewen out of a rock , wherein never man was laid before . But all my righteousnesse is a filthy rag , my heart neither new nor undefiled , but a nest of unclean birds , where they have not onely laine , but hatched and brought forth their viperous young ones . I confesse , dear God , I confesse with all my heart mine own extrem unworthyness , my most shameful and deplorable condition . But with thee , O Lord , there is mercy and plenteous redemption . Thou dost not use to reject and cast off those that unfeignedly repent and return unto thee ; the great design and end of thine Incarnation was to save sinners : Thou hadst never come into this world , but for thy love to thy lost sheep , and those thou didst then love , thou dost love still unto the end . Thou didst not come unto the whole , but to the sick . The first ( had there been any such , ) had no need of a Physician , and the last ( hadst not thou come to restore them , ) had perished for ever . It was thy gracious pleasure ( while thou wert here in the world ) to receive Publicans and sinners , and though thou art now ascended to thy Father , yet hast not thou changed thy nature . Thou art the same yesterday , to day , and for evermore . Thy life here was nothing else but a pilgrimage and laborious search after sinners , that thou mightst finde them out and make them whole . And how willingly ( O blessed Jesus ! ) didst thou lay down thy robes of glory , and cloath thy self with flesh , that thou mightst afterwards lay down thy life a propitiation for our sins ! How many scorching and wearisome journeys didst thou undergo for our sakes ! How many cold and tedious nights didst thou watch and spend abroad in prayer , when the birds of the aire lay warme in their nests , and thou hadst not a place to put thy head in ! In the day time I finde thee preaching in the Temple , and all night praying in the Mount of Olives ; a little after on thine own Sabbath travelling for me in the corne-field ; Another time ( wearied with thy journey ) sitting on the Well of Iacob , and begging a draught of that cold water from the woman of Samaria ; Now again I meet thee on the Asse , made infinitely happy by so glorious a rider , by the God of Ieshurun who rideth on the heavens , and in his excellencie on the skies . Sure , it was his simplicity and ordinary contempt with man , that made him so acceptable in thy sight . But ( Oh! ) with what language shall I attempt thy passion ? thy bloody sweat , thy deep and bitter agony , thy lingring peece-mealed death , with all the lively anguishments , and afflictions of thy martyr'd Spirit ? O my most loving and merciful Saviour ! It is onely thy own Spirit , that can fully character thy own sufferings . These miracles of love and most comfortable circumstances encourage me ( O my God ) to draw neer unto thee : for it is not probable that thou wouldst have subjected thy self to such bitter reproaches , blasphemies , and torments , had not thy love to man ( for whose redemption thou didst suffer them , ) been as infinite as thy self ; And greater love then this hath no man , that a man lay down his life for his friends . And lay it down thou didst , for no man could take it from thee . Thou couldst have commanded twelve legions of Angels from thy Father , and when thou wentest forth to meet thy murtherers , they went backwards and fell to the ground , and without thy permission ( in whose hand their breath was ) they could have done nothing . These merciful passages , together with thy own voice and frequent invitation much encourage me to draw neer unto thee . Come unto me all ye that labour , and are heavy laden , and I will give you rest . Matth. 11.28 . If any man thirst , let him come unto me , and drink , John 7.37 ▪ These , with many more , are thy loving Invitations : This is the voyce of the great Shepherd , and thy sheep hear thy voyce . Thus thou didst cry , and these were the words thou didst speak while thou wert here upon earth , and shall I then turn away from thee , that speakest now from heaven ? Thou art a Priest for ever after the order of Melchisedech , and thy preaching and Intercession shall last untill the heavens be no more , and woe unto them that refuse to hear thee . Wherefore , most holy Iesus , seeing thou dost invite sinners to thee , and didst die to redeem them , and art able to save them to the uttermost , that come to God by thee , and dost live for ever to make intercession for them , Heb. 7.25 , 26. I the most wretched and the worst of sinners in full assurance of thy mercies , and that thou art touched with the feeling of mine infirmities , Heb. 4.15 . and wilt have compassion upon my penitent soul , draw neer to thy throne of grace , that I may obtaine mercy , and finde grace to help in time of need . O Lord be merciful unto me , forgive all my sins , and heal all mine infirmities . Cleanse my heart , sanctifie my affections , renew my spirit , and strengthen my faith , that I may at this great Feast discerne thy blessed body , and eate and drink salvation to my self , to the glory of thy great name , and the comfort of my poor and sorrowful soul , Amen . Now unto him that hath loved us , and washed us from our sins in his own blood , and hath made us Kings and Priests unto God and his Father , to him be glory and dominion for ever , and ever . Amen . A Prayer when thou art upon going to the Lords Table . IN the name of the Father , and of the Son , and the holy Ghost , Amen! Iesus Christ , the Lamb , the Branch , the bright and morning-Starre , the bread of life that came down from heaven , have mercy upon me ! It is thy promise , that whosoever eateth thy flesh , and drinketh thy blood , he shall have eternal life in him , and thou wilt raise him up at the last day . Behold , O God , I am now coming to thee ; O thou fountain of purgation ! thou Well of living waters wash me cleane ! be unto me the bread of life to strengthen me in my pilgrimage towards heaven ! grant that I may suck salvation from thy * heart , that spring of the blood of God , which flowes into all believers . Thy flesh is meat indeed , and thy blood is drink Indeed . O give me grace to receive both worthily , that I may never incurre thy anger , and eternal condemnation ! Lord Iesus Christ ! I beleeve all that thou hast said , and all that thou hast promised , helpe thou mine unbelief ; thou art the Author , be thou the finisher of my faith ; And for thy glories sake , for thine own names sake , leade me in the right way to this great mercy and mystery , Amen! Immediately before the receiving , say , O Lord ! I am not worthy of the least of all the mercies , and of all the truth which thou hast shewed unto thy servant , all my life long unto this very day ; much lesse am I worthy thou shouldst come now under my roof but seeing it is thy institution and free mercy that will have it so , be jealous , O God , of the place of thine honour , cause me to remember whose Temple I am , and suffer not my last state to be worse then the first . Even so , Lord Iesus , come quickly , Amen! ¶ Admonitions after receiving the holy Communion . WHen you have received the Sacred Elements , you should not presently after spit , nor eate and drink , but refraine untill they are perfectly digested and resolved . You must lay aside all worldly communication , and humane discourses , though never so serious ; for judge of your self , what an uncivil part it will be in you , when you have received so great a guest as Iesus Christ with all his merits , to turne your back upon him presently , and neither to meditate of him , nor to discourse with him , and keep him company . Wherefore you should all that day be instant in prayer , meditations , thanksgiving , and good works ; you should consider and think upon the love of God , who so loved the world , that he gave his onely begotten Son to redeeme it . You should meditate upon his birth , life , doctrine and passion , his death and buriall , resurrection and ascension , and his second coming to judgement . You should pray , that you may be found blamelesse and without spot of him , and so much the more , because you see the day approaching . Tread not under foot the Son of God , and his precious blood wherewith you are sanctified and saved , by returning again to your former sins , like the dog to his vomit , but be sure that you walk warily , and fall not willfully into the myre . Be not regular and holy for a day or two , but all the dayes of thy life , and number thy dayes , that thou mayst apply thy heart unto wisdome . Cast thy bread upon the waters , ( be merciful to the poor ) and remember thy Creator , for the dayes of darknesse are many , but the outward darknesse is eternal , and from it there is no redemption . Instead of printed Meditations which are usually prescribed after communicating , I would advise the pious receiver to read over all these following parcels of Scripture , Iohn 6.22 ▪ to the end , Iohn 17. Rom. 8.2 Cor. 5. Ephes. 1. & 4. Heb. 10.1 Pet. 1. Rev. 5. A Prayer after you have received . LOrd Jesus Christ , very God , and very man , made in all things like unto us , sin onely excepted ; I blesse and praise thy holy name , and with all my heart , with all my strength , and with all my soul give thee all possible thanks for thy infinite love and pity towards lost man. Blessed be the hour in which thou wert born , and the hour in which thou didst die ! Blessed and for ever hallowed be thy most comfortable and glorious name , the name JESUS CHRIST , at which every knee shall bow , of things in heaven , and things in earth , and things under the earth ; for thy name is above every name , and there is no other name by which we can be saved . O most holy , most humble and harmlesse Lamb ! how didst thou make thy self of no reputation , and becamest obedient to the death of the Crosse for my sake ! And when thou wert to drink the cup of thy Fathers anger due to my sins , didst instead of it ordain and bequeath to me the cup of life and everlasting salvation ! O Lord give me a heart to understand , and eyes to see what thou hast done for me ; O never suffer me to crucifie thee again by returning to my former iniquities and pollutions , but write thy sufferings and the price of my redemption in the tables of my heart , set them for a signet upon mine hand , and for a bracelet upon mine arme , that by a continual and careful remembrance of them , I may in the strength of this bread received to day at thy table travel to thy holy mountain , and that this drink which I drank out of the spiritual rock may become a Well of living waters , springing up in me to eternal life . Grant this , G God , for thy glories sake , and for that love and mercies sake which brought thee hither out of thy Fathers bosome to suffer so many things for his Elects sake , Amen! Worthy is the Lamb that was slaine , to receive power , and riches , and wisdome , and strength , and honour , and glory , and blessing ; for he hath redeemed us to God by his blood out of every kindred , and tongue , and people , and nation , and hath made us unto our God Kings and Priests , and we shall reigne on the earth . Now the God of peace that brought again from the dead my Lord Iesus , that great Shepherd of the sheep , through the blood of the everlasting Covenant , Make me perfect in every good work , to do his will , working in me that which is well-pleasing in his sight through Iesus Christ , to whom be glory for ever and ever , Amen! A Prayer in time of persecution and Heresie . MOst glorious and Immortall God , the Prince of peace , unity and order , which makest men to be of one mind in a house , heale I beseech thee these present sad breaches and distractions ! Consider , O Lord , the teares of thy Spouse which are daily upon her cheeks , whose adversaries are grown mighty , and her enemies prosper . The wayes of Zion do mourne , our beautiful gates are shut up , and the Comforter that should relieve our souls is gone far from us . Thy Service and thy Sabbaths , thy own sacred Institutions and the pledges of thy love are denied unto us ; Thy Ministers are trodden down , and the basest of the people are set up in thy holy place . O Lord holy and just ! behold and consider , and have mercy upon us , for thy own names sake , for thy promise sake suffer not the gates of hell to prevaile against us ; but return and restore us , that joy and gladnesse may be heard in our dwellings , and the voyce of the Turtle in all our land . Arise O God , and let thine enemies be scattered , and let those that hate thee flee before thee . Behold , the robbers are come into thy Sanctuary , and the persecuters are within thy walls . We drink our own waters for money , and our wood is sold unto us . Our necks are under persecution , we labour and have no rest . Yea , thine own Inheritance is given to strangers , and thine own portion unto aliens . Wherefore dost thou forget us for ever , and forsake us for so long a time ? Turne thou us unto thee , O Lord , and we shall be turned , renew our dayes as of old . O Lord hear , and have mercy , and be jealous for the beloved of thine own bosome , for thy truth , and for the words of thine own mouth . Help us , O God of our salvation , and for thine own honours sake deal Comfortably with us , Amen , Amen . A Prayer in adversity , and troubles occasioned by our Enemies . O Holy and almighty God , full of goodness and compassion , look I beseech thee with thine Eye of mercy upon my present sad sufferings and most bitter afflctions ! Behold , O God , I put my mouth in the dust , and confess I have deserv'd them . I despise not thy Chastenings , but begge grace of thee that I may not faint , and that they may yeild the fruits of righteousnesse unto me , who am now exercised by them . Thou seest , O God , how furious and Implacable mine Enemies are , they have not only rob'd me of that portion and provision which thou hadst graciously given me , but they have also washed their hands in the blood of my friends , my dearest and nearest relatives . I know , O my God , and I am daily taught by that disciple whom thou did'st love , that no murderer hath eternal life abiding in him . Keep me therefore , O my God , from the guilt of blood , and suffer me not to stain my soul with the thoughts of recompense and vengeance , which is a branch of thy great prerogative , and belongs wholly unto thee . Though they persecute me unto death , and pant after the very dust upon the heads of thy poore , though they have taken the bread out of the childrens mouth , and have made me a desolation , yet Lord , give me thy grace , and such a measure of charity as may fully forgive them . Suffer me not to open my mouth in Curses , but give me the spirit of my Saviour , who reviled not again , but was dumb like a Lamb before his shearers . O Lord , sanctifie all these afflictions unto thy servant , and let no man take away my crown . Remember those that are in troubles for thy truth , and put their tears into thy bottle . Grant this , O merciful Father , for my dear Saviours sake , and bring me quickly into thy Kingdom , where I shall have all these tears wiped away from mine eyes , Amen , Amen! MAN IN Darkness , OR , A DISCOURSE OF DEATH . Eccles. 11.7 , 8 , 9 , & 10. TRuly the light is sweet , and a pleasant thing it is to behold the Sun. But if a man live many dayes and rejoyce in them all , yet , let him remember the dayes of darknesse , for they are many . Rejoyce , O young man , in thy youth , and let thy heart cheere thee in the dayes of thy youth , and walk in the wayes of thy heart , and in the sight of thine eyes , but know thou , that for all these things God will bring thee into judgement . Therefore remove sorrow from thy heart , and put away evil from thy flesh , for childhood and youth are vanity . Draw neer , fond man , and dresse thee by this glasse , Mark how thy bravery and big looks must passe Into corruption , rottennesse and dust ; The fraile Supporters which betray'd thy trust . O weigh in time thy last and loathsome state , To purchase heav'n for tears is no hard rate . Our glory , greatnesse , wisdome , all we have , If misimploy'd , but adde hell to the grave : Onely a faire redemption of evill Times Finds life in death , and buryes all our Crimes . IT is an observation of some spirits , that * the night is the mother of thoughts . And I shall adde , that those thoughts are Stars , the Scintillations and lightnings of the soul strugling with darknesse . This Antipathy in her is radical , for being descended from the house of light , she hates a contrary principle , and being at that time a prisoner in some measure to an enemy , she becomes pensive , and full of thoughts . Two great extremes there are , which she equally abhors , Darkness and Death . And 't is observable , that in the second death , when she shall be wholly mancipated to her enemies , those two are united . For those furious and unquenchable burnings of hell ( which the Scripture calls the lake of fire , &c. ) though they be of such an insuperable intense heat , as to work upon spirits , and the most subtile Essences , yet do they give no light at all , but burn blacker then pitch , Cremationem habet , lumen verò non habet . ( Greg. Mor. c. 46. ) The Contemplatiō of death is an obscure , melancholy walk an Expatiation in shadows & solitude , but it leads unto life , & he that sets forth at midnight , will sooner meet the Sunne , then he that sleeps it out betwixt his curtains . Truly , when I consider , how I came first into this world , and in what condition I must once again go out of it , and compare my appointed time here with the portion preceding it , and the eternity to follow , I can conclude my present being or state ( in respect of the time ) to be nothing else but an apparition . The first man that appeared thus , came from the East , and the breath of life was received there . Though then we travel Westward , though we embrace thornes and swet for thistles , yet the businesse of a Pilgrim is to seek his Countrey . But the land of darknesse lies in our way , and how few are they that study this region , that like holy Macarius walk into the wildernesse , and discourse with the skull of a dead man ? We run all after the present world , and the Primitive Angelical life is quite lost . It is a sad perversnesse of man , to preferre warre to peace , cares to rest , grief to joy , and the vanities of this narrow Stage to the true and solid comforts in heaven . The friends of this world ( saith a holy father ) are so fearful to be separated from it , that nothing can be so grievous to them as to think of death . They put farre away the evill day , and cause the seate of violence to come neer ; They lie upon beds of Ivory , and stretch themselves upon their Couches ; they eat the lambs out of the flock , and the calves out of the midst of the stall ; They chant to the sound of the viol , they drink wine in bowls , and anoint themselves with the chief ointments ; they account the life of the righteous to be madnesse , and his end to be without honour , Amos 6. In this desperate and senselesse state they cast away their precious souls , and make their brightest dayes but dayes of darknesse and gloominesse , dayes of clouds and of thick mists . They consider not the day that shall burne like an Oven , when the heavens being on fire shall be dissolved , and the Elements shall melt with a fervent heat ; when the wicked shall be stubble , and all the workers of iniquity shall be burnt up . Miserable men ! that knowing their masters pleasure , will not do it , that refuse Oyle and balsame to make way for poyson and corrasives . And why will they call him Master , Master , whose precepts they trample on , and whose members they crucifie ? It is a sad observation for true Christians to see these men who would seem to be Pillars , to prove but reeds and specious dissemblers . For what manner of livers should such professors be , seeing they expect and beleeve the dissolution of all things ? With what constant holinesse , humility and devotion should they watch for it ? How should they passe the time of their sojourning here in fear , and be diligent that they may be found of him in peace , without spot , and blamelesse ? What preparation should they make against the evill day ? What comforts and treasures should they lay up for that long voyage ? For what a day of terrors and indignation is the day of death to the unprepared ? How will they lie on their last beds , like wilde Buls in a net , full of the fury of the Lord ? When their desolation shall come like a flood , and their destruction like a whirle-wind ; How will they say in the morning , would God it were Even , and at night , would God it were Morning ! for the fear of their heart wherwith they shal fear , and for the sight of their Eyes wherewith they shall see ? This is a truth they will not believe , untill death tells it them , and then it will be too late ; It is therefore much to be wished , that they would yet , while it is life-time with them , remember their last ends , and seriously question with themselves , what is there under the Sun , that can so justly challenge their thoughts as the contemplation of their own mortality ? We could not have lived in an age of more instruction , had we been left to our own choice . We have seen such vicissitudes and examples of humane frailty , as the former world ( had they happened in those ages ) would have judged prodigies . We have seen Princes brought to their graves by a new way , and the highest order of humane honours trampled upon by the lowest . We have seene Judgement beginning at Gods Church , and ( what hath beene never heard of , since it was redeem'd and established by his blessed Son , ) * we have seen his Ministers cast out of the Sanctuary , & barbarous persons without light or perfection , usurping holy offices . A day , an hour , a minute ( saith Causabone ) is sufficient to over-turn and extirpate the most settled Governments , which seemed to have been founded and rooted in Adamant . Suddenly do the high things of this world come to an end , and their delectable things passe away , for when they seem to be in their flowers and full strength , they perish to astonishment ; And sure the ruine of the most goodly peeces seems to tell , that the dissolution of the whole is not far off . It is the observation of a known Statesman , ( Sir Water Rawleigh ) That to all dominions God hath set their periods , who though he hath given to man the knowlededge of those wayes , by which Kingdoms rise and fall , yet he hath left him subject unto the * affections which draw on these fatal mutations in their appointed time . Vain therefore and deceitful is all the pomp of this world , which though it flatters us with a seeming permanency , will be sure to leave us even then , when we are most in chase of it . And what comfort then , or what security can poor man promise to himself ? whose breath is in the hand of another , and whose few dayes are most commonly out-lived by every creature , and sometimes by a flower of his own setting . Or what benefit can these * humane delights though blest with successe , and a large time of fruition , afford him at his death ? for satisfaction in this point , let us but have recourse to the ages that are past , let us aske the Fathers , & they will tell us . If we insist upon eminent persons , the rulers of this world , & the Counsellors of the earth who built sumptuous Pallaces for themselvs and filled their houses with silver : we shall have no better account from them , then if we enquired of the prisoners & the oppressed . They are gone all the same way , their pomp & the noise of their viols is brought down to the grave , the worms cover them , and the worms are spread under them . Riches and power travel not beyond this life ; they are like Iobs friends , deceitful as a brook , and as the stream of brooks they passe away , which vanish when it is hot , and are consumed out of their place . Hast thou found riches ( saith one ) then , thou hast lost thy rest . Distractions & cares come along with them , and they are seldome gotten without the worme of conscience . It was an act of Anacreon becoming the royalty of a Poets spirit : Policrates rewards him with five talents ; but he , after he had been troubled with the keeping of them for two nights , carries them back to the owner , telling him , that , if he had been accustomed to such companions he had never made any verses . Certainly there is so much of Mammon and darknesse in them , as sufficeth to shew their parentage is low , and not very far from hell . Some such thing we may gather from that exclamation of S. Iames against the rich men ; Your gold and your silver is canker'd , and the rust of them shall be a witnesse against you , and shall eate your flesh as it were fire , you have heaped treasure together for the last dayes . But to return thither from whence we are digrest : What is become now of these great Merchants of the earth , and where is the fruit of all their labours under the Sun ? Why , truly they are taken out of the way as all others , and they are cut off as the tops of the eares of corn . Their dwelling is in the dust , and as for their place here , it lies wast , & is not known : Nettles and Brambles come up in it , and the Owle and the Raven dwell in it . But if you will visit them at their long homes , and knock at those desolate doors , you shall find some remains of them , a heap of loathsomness and corruption . O miserable and sad mutations ! ( Petrarch . de otio Rel. ) Where is now their pompous & shining train ? Where are their triumphs , fire-works , and feasts , with all the ridiculous , tumults of a popular , predigious pride ? Where is their purple and fine linen , their chains of massie gold , and sparkling ornaments of pearls ? Where are their Cooks and Carvers , their * fowlers and fishers ? Where are their curious Vtensils , their Cups of Agate , Chrystal , and China-earth ? Where are their sumptuous Chambers , where they inclosed themselvs in Cedar , Ivory , and Ebeny ? Where is their Musick , their soft and delicate dressings , pleasing motions , and excellency of looks ? Where are their rich perfumes , costly Conserves , with their precious and various store of forreign and domestick wines ? Where are their sons and their daughters fair as the flowers , strait as the Palm-trees , and polish'd as the corners of the Temple ? O pittiful and astonishing transformations ! all is gone , all is dust , deformity , and desolation . Their bones are scatter'd in the pit , and instead of well-set hair , there is baldnesse , and loathsomnesse instead of beauty . This is the state of their of their bodies , and ( O blessed Iesus ! ) who knowes the state of their souls ? To have a sad guesse at this , it will not be much out of our way , if we step and visit a Roman Emperour upon his death-bed . If you desire his name , it is Hadrianus , the most ingenious and learned that ever sate upon the throne of Caesar. You may beleeve , he was royally accommodated , and wanted nothing which this world could afford ; but how farre he was from receiving any comfort in his death from that pompous and fruitlesse abundance , you shall learn from his own mouth , consider ( I pray ) what he speaks , for they are the words of a dying man , and spoken by him to his departing soul , Animula vagula , blandula , Hospes comésque corporis , Quae nunc abibis in loca ? Pallidula , querula , nudula , Nec , ut soles , dabis jocos . My soul , my pleasant soul and witty , The guest and consort of my body , Into what place now all alone Naked and sad wilt thou be gone ? No mirth , no wit , as heretofore , Nor Iests wilt thou afford me more . Certainly , this is the saddest poetrie , that ever I met with ; and what he thought of his soul in that last agonie , when the pangs of death came thick upon him , is enough to draw tears and commiseration from a heart of flint . O happy then , yea Infinitly happy is that religious liver , who is ever meditating upon the houre of death before it comes , that when it is come , he may passe through it with joy , and speak to his soul in the language of old Hilarion , * Go forth , O my soul , go forth ; what is it that thou art afraid of ? Seventy yeers almost hast thou serv'd Christ , and art thou now afraid of death ? Alas ! what is life if truly and throughly considered , that we should trust to it , and promise to our selves a multitude of years , as if we held time by the wings , and had the spirit of life in our own hands ? Our present life ( saith Chrystostome ) is a meere apparition , and differs but very little from a dreame ; therefore that minde which is proud of a shadow , and relies upon a dreame , is very idle and childish . Natural histories tell us of a bird called Hemerovios by the river Hypanis , which rceives his life in the morning , sings at noon , and dyes at night . This bird may very well signifie our life , and by the river we may understand time , upon whose brink we are always pearching . Time runs faster then any streame , and our life is swifter than any bird , and oft-times all the pomp of it comes to an end in one day , yea sometimes in an houre . There is no object we can look upon , but will do us the kindnesse to put us in minde of our mortality , if we would be so wise as to make use of it . The day dyes into night , the spring into winter , flowers have their rootes ever in their graves , leaves loose their greenenesse , and drop under our feete where they flye about and whisper unto us . The beasts run the Common lott with us and when they dye by our hands to give us nourishment , they are so kinde as to give us Instruction also . And if from these frailer objects we turne our Eyes to things that are more permanent , we may by the doctrine of contrarieties make them as useful as any of the former ; And this is elegantly done by the poet , who was then serious and stayed enough , though somewhat passionate . Nam mihi quid prodest quod longo flumina cursu Semper inexhaustis prona feruntur aquis ? Ista manent : nostri sed non mansêre parentes , Exigui vitam temporis hospes ago , What is 't to me that spacious rivers run Whole ages , and their streams are never done ? Those still remain : but all my fathers di'd , And I my self but for few dayes abide . Thus he of the water-course , which he saw would out-run him , and will do so with all that come after him . But the quick tyde of mans life , when it is once turned and begin to ebbe , will never flow again . The Spring comes constantly once a yeere , and flowers , when the frosts are past , keep house no longer under ground , but feel the Sun , and come abroad . The leaves come again to whisper over our heads , and are as green and as gay as ever , but mau●dieth and wastesh away , yea man giveth up the ghost , and where is he ? In these sad contemplations was the Brittish Bard , when he broke out into this Eloquent complaint . Mis mawrddh rhyddhig Adar , Pob peth y ddhaw trwr ddhayar , Ond y marw maur vy garchar . In March birds couple , a new birth Of herbs and flowers breaks through the earth , But in the grave none stirs his head ; Long is th' Impris'ment of the dead . The dayes of darknesse are many , and he that goeth down to the grave shall not come up , his place shall not know him , nor shall he returne to his house ; he shall not be awaked nor raised out of his sleep , untill the heavens be no more . These last words were put in for our comfort , and imply the resurrection or the time of restoring all things . This was manifested to Ezekiel by the vision of dry bones with a noise and a shaking amongst them , and they came together bone to bone , and were clothed with sinews , flesh and skin , and the breath of life entered into them , and they stood upon their feet an exceeding great army . We have it also confirmed out of the mouth of Iesus Christ himself , Iohn 5.28 , 29. his words are these , Marvel not at this , for the hour is coming , in the which all that are in the grave shall hear his voyce ; And they shall come forth that have done good unto the resurrection of life ; but they that have done evill unto the resurrection of condemnation . The Scripture is every where full of these proofs : But I shall insist only upon three . 1. For I know that my Redeemer liveth , and that he shall stand at the later day upon the earth . And though after my skin worms destroy this body , yet in my flesh shall I see God. Whom I shall see for my self , and mine eyes shall behold and not another , though my reins be consumed within me . Job 19 25 , 26 , 27. 2. Thy dead men shall live , together with my dead body shall they arise ; Awake and sing ye that dwell in the dust , for thy dew is as the dew of herbs , and the earth shall cast out the dead . Isa 26.19 . 3. Behold ( O my people ) I will open your graves ; and cause you to come up out of your graves ; And ye shall know that I am the Lord when I have opened your graves , O my people , and brought you up out of your graves , and shall put my spirit in you , and yee shall live . Ezek. 37.12 , 13 , 14. And thus have we most full and absolute promises from the divine spirit , and from Iesus Christ , who is the life of the world , for the redemption of our bodies . Nor are we left destitute of very clear and inexcusable demonstrations of it in nature . We see mortal men when the body and substance of vegetables is consumed in the fire , out of their very ashes to make glasse , which is a very bright and noble body , how much more shall the Immortal and Almighty God ( who created all things of nothing ) out of dust and corruption , raise us up incorrupt and glorions bodies ? Thou fool , ( saith St. Paul ) that which thou sowest is not quickened , except it die first ; and that which thou sowest , thou sowest not that body which shall be , but bare grain ; but God giveth it a body as he pleaseth . There are in nature many creatures which at certain seasons , that their spirit is inconsistent with , fall into a dormition , or dead sleep which differs little from death , and convey themselves into secret places , as hollow trees , or some desolate ruines , where they may rest in safety during that season , as being taught by some secret informant that they shall awake again . Here have we a clear type of the resurrection , for what else is death but sleep , as the Apostle calls it ? A great Philosopher and Secretary to nature discoursing of the resurrection of the dead , tells us , that he oftentimes lighted upon some of those creatures in that dark state of dormition , and did dissect some of them , and cut off the limbs of others , and yet ( saith he ) could I perceive no signe of life at all in them , their arteries and flesh being as hard and as dry as a stick , but casting them into a pot of seething water , they would soften by degrees , and shortly after stir about , and those very parts which were dissected , would give very clear and satisfactory Indications of life . This is so strong a Symboll of the resurrection , that I think it needlesse to make any application . Onely this I shall adde , that the curious observers of nature reckon these creatures amongst those of the lunar order ; And indeed if we consider well the nature of that planet ( whose sphere is the veil or * partition drawn betwixt us and Immortality ) and whose relation to this lower world is more intimate , and of a greater tye then any of the other six , we shall finde that she exactly typifies and demonstrates unto us those two famous states of terrestrial bodies , viz. their state of darknesse and their state of glory , their dissolution and restoration ; for she doth agonizare , and suffers a monethly recession of light , and in a short time becomes full again . And I pray , are not light and life compatriots ? What else is death but the recession and absence of life ? or darknesse but the absence of light ? Sic nostros casus solatur mundus in astris . So our decays God comforts by The Stars concurrent state on high . Do not we see divets birds of this regiment such as are commonly known to us , with other meaner Creatures as silk-worms and the humble-bee , which yet are not so contemptible , but they may serve us for noble instances in this point , seeing there is in them a living spirit , and that creatures of the same rank with them are recorded in Gods own word , yea , and are own'd by him as memorable and select Instruments of his service , as Joshuah Cap. 24. ver . 12. And I sent the hornet before you , which drove them out from before you , even the two kings of the Amorites , but not with thy sword , nor with thy bowe . And Isaiah Chap. 6 ver . 18 , 19. And it shall come to passe in that day , that the Lord shall hisse for the flye that is in the uttermost parts of the river of Egypt , and for the Bee that is in the land of Assyria ; And they shall come , and shall rest all of them in the desolate valleys , and in the holes of the rocks , and upon all thornes , and upon all bushes . I say then , do not we see that these birds and inferiour creatures which in the spring and summer continue here very merry and musical , do on a sudden leave us , and all winter-long suffer a kind of death , and with the Suns warmth in the youth of the year awake again , and refresh the world with their reviv'd notes ? For the singing of birds is naturalis musica mundi , to which all arted strains are but discord and hardnesse ; How much more then shall Iesus Christ the Sun of righteousnesse rising with healing under his wings , awake those that sleep in him , and bring them again with a joyful resurrection ? Having then these prolusions and strong proofs of our restoration laid out in nature , besides the promise of the God of nature , who cannot faile , let us so dispose of this short time of our sojourning here , that we may with joy and sure comforts expect that day of refreshing . Let us number our dayes , and apply our hearts unto wisdome . What ever happens here under our feet , let it not draw down our eyes , from the hill , whence cometh our help . Let not these sudden and prodigious mutations ( like violent earth-quakes ) shake our foundation ; let us hold fast the faith , and presse towards the mark , that whether absent or present we may be accepted of him ; for many are already gone astray , and have slipt into the same damnable estate with those wretches , whom a very Heathen could reprove , Sunt qui in fortunae jam casibus omnia ponunt , Et nullo credunt mundum rectore moveri , Naturâ volvente vices & lucis & anni . There are that do believe all things succeed By chance or fortune , & that nought's decreed By a divine , wise will ; but blindly call Old time and nature rulers over all . Let us consider him that is invisible , and those that are righteous , let them be righteous still ; let them have respect unto the recompence of the reward , for he comes quickly , and his reward is with him . Let us endure unto ehe end , and overcome , that we may have right unto the tree of life , and may enter in through the gates into the City : for , Ex hoc momento pendet aeternitas . Upon our little inch of time in this life , depends the length and breadth , the height and depth of Immortality in the world to come : even two eternities , the one infinitely accursed , the other infinitely bless●d . I remember ( saith a reverend Author ) that I have read ( and not without admiration ) of some Primitive Christian , that considered with himself the eternity of the torments to be endured in hell , after this manner . What man living ( said he ) that were in his right minde and reason , if he were offered the most spacious and flourishing Kingdoms of France , Spain and Polonia , onely for lying continually upon any one part of his body in a bed of roses for the space of forty yeers , would accept of them upon that condition ? And though perhaps such a mad man could be found , as would accept of the offer , yet , it is a thing most certain , that before three pe●rs would come about , he would get him up , and beg to have the conditions cancell'd . And what madnesse then is it , for the enjoying of one minutes pleasure , for the satisfaction of our sensual , corrupt appetite , to lie for ever in a bed of burning brasse ▪ in the lake of eternal and unquenchable fire ? Suppose ( saith the same Writer ) that this whole Globe of earth were nothing else but a huge masse , or mountain of sand , and that a little Wren came but once in every thousand yeers to fetch away but one grain of that huge heap ; what an innumerable number of yeers would be spent , before that world of sand could be so fetcht away ? And yet ( alas ! ) when the damned have laine in that siery lake so many yeers as all those would amount to , they are no nearer coming out , then the first houre they entered in . To the same purpose is this Hymne of the Ancients . Ex quo poli sunt perfecti Audet numero complecti Stellas coeli , still as roris , Vndas aquei fluoris , Guttas imbris pluvialis , Floccos vellerisni valis . Quot sunt vere novo flores , Quot odores , quot colores , Quot vinacios Autumnus , Poma legit & vertumnus ; Quot jam grana iulit aestas , Frondes hyemis tempestas , T●tus orbis animantes , Aër atomos volantes , Pilos ferae , pecus villos , Vertex hominum capillos ; Adde littoris arenas , Adde graminis verbenas , Tot myriades Annorum , Quot momenta saeculorum : Heus adhuc aeternitatis Portus fugit à damnatis ! AEternum , aeternum ! quanta haec duratio , quanta ! Quàm speranda bonis , quámque tremenda malis ! From the first hour the heavn's were made Unto the last , when all shall fade , Count ( if thou canst ) the drops of dew , The stars of heav'n and streams that flow ; The falling snow , the dropping showres , And in the moneth of May the flowres , Their sents and colours , and what store Of grapes and apples Autumne bore ; How many grains the Summer beares , What leaves the wind in Winter tears ; Count all the creatures in the world , The motes which in the air are hurl'd , The haires of beasts and mankind , and The shores innumerable sand , The blades of grasse , and to these last Adde all the yeers which now are past , With those whose course is yet to come , And all their minutes in one summe . When all is done , the damneds state Out-runs them still , and knows no date . O Eternity , eternity ( saith a holy Father ) whose strength is able to bear out thy torments ! And the smoke of their torments ascēdeth up for ever & ever ! & they have no rest day nor night ! O what is this same for ever and ever ! Gladly would I speak something of it , but I know not what to speak . All that I know , is this ; That it is that , which onely the infinitenesse of the Almighty God doth compasse about and comprehend . Seeing then it is so , that eternal pleasures or eternal pains do inavoidably and immediately overtake us after our dissolution , with what unwearied care and watchfulnesse should we continue in well-doing , and work out our salvation with fear and trembling ? How should we as strangers and pilgrims abstain from fl●shly lusts , which warre against the soul ? What manner of persons ought we to be in all holy conversation and godlinesse ? With what Christian thrift and diligence should we dispose of every minute of our time that we might make our calling and election sure ? It is a fearful thing to die without reconciliation ; And with what confusion of face and horrour of spirit ( if we die in that state , ) shall we appear before the Iudge of all the world ? when he shall come in the Clouds of heaven with his holy Angels , and all mankind from the first man created , unto the last that shall be borne upon the earth shall appear before his Judgement-seate . Me thinks I see the remisse , lukewarme professour , and the hypocritical , factious pretender of sanctity looking up to the Clouds , and crying out , O that throne ! that flaming , white , and glorious throne ! and he that sits thereon , with the sharp sickle in his hand and the crown of pure gold upon his head ! Revel . 14.14 , from whose face the heaven and the earth flye away , and the foundations of the world are brought to nothing . Oh! is he the Lamb that was slain whose blood was poured out like water upon the earth to save his people from their sins ? Is he the Prince of life that was crown'd with thornes , scourged , spit upon , crucified , pierced through , and murthered , and comes he now to judge the world ? Oh! It is he ! It is he ! miserable wretch that I am ! What shall I do , or whither shall I go ? Such will be the dreadful agonies and concertations in that day betwixt the Hypocrite and his conscience , betwixt the enemies of Gods truth and their gasping undone souls . When the people that forget God shall go down quick into hell , and the secrets of all hearts shall be disclosed and laid open before Angels and men ; For in that day all their dark and private lusts , their closet-sins , bosome-councels , specious pretences , and bloody machinations , which now ( like so many foul spirits ) lurk in their gloomy breasts , shall be forced out , and will appear as visible to all mankind , as if they were written with the beams of the Sun upon the pure and unclouded firmament . In the * mean while the very fowles of the aire , and their own horrid guilt either in time of distraction ( which they are alwayes subiect to ) or in their sleep ( which is alwayes fraught with penal visions and spiritual tumults ) may make a full discovery of their most secret villanies before the appointed time . It was a blessed and a glorious age the Primitive Christians lived in , when the wildernesse and the solitary places were glad for them , and the desert rejoyced and blossom'd as the rose . When the blood of Christ was yet warme , and the memory of his miracles and live fresh and vigorous ; what Zeale , what powerful faith , what perfect charity , hearty humility , and true holinesse was then to be found upon the earth ? If we compare the shining and servent piety of those Saints , with the painted and illuding appearance of it in these of our times , we shall have just cause to fear that our Candlestick ( which hath been now of a long time under a Cloud ) is at this very instant upon removing . But I had rather you should be informed of their true holinesse and love to Christ , by an Eye-witnesse that was conversant with them , and went in and out amongst them , then by a bare relation from my pen. Heare therefore what he saith . Vidi ego , & verè vidi the saurum Christi in humanis absconditum vasculis , &c. vidi enim apud eos multos Patres in terra positos coelestem vitam agentes , & novos quosdam Prophetas tam virtut , bus animi , quàm vaticinandi officio imbutos , &c. Nonnullos namque ●orum ità ab omni malitia , cogitatione & suspicione vidimus alienos , ut nec si aliquid mali adhuc in seculo gereretur , meminissent , tanta in eis erat tranquillitas animi , tantúsque in eis inoleverat bonitatis affectus , &c. Commanent autem per cremum dispersi & separati cellulis , sed charitatis vinculo connexi . Ob huc autem dirimuntur habitaculis , ut silentii sui quietem & intentionem mentis nec vox aliqua , nec occursus ullus , aut sermo aliquis otiosus obturbet . Intentis ergo in suo quisque loco animis velut fideles servi adventantem dominum expectant . Omnes hi nullam cibi , aut indumenti , aut ullius horum sollicitudinem gerunt . Iustitiam & regnum Dei requirunt , armis orationum pugnant , & scuto fidei ab inimico insidiante protecti patriam sibi coelestem conquirunt . I have seen ( saith he , ) and I was not deceived , the treasure of Christ laid up in earthen vessels ; for amongst those Christians in Egypt I have seen many Fathers who had here upon earth already begun the heavenly life ; and regenerate Prophets who were indued not onely with holy habits , but had received therewith the Spirit of promise : for I have known many of them that were so free from malice , perverse thoughtfulnesse and suspition , as if they had never known that there were such evill wayes to be followed in the world ▪ Such a great tranquillity of mind , and such a powerful love or longing after goodnesse had wholly possessed them . They lived dispersed up and down the wildernesse , and separated from one another in several Cells or Cots , but knit all together in the perfect bond of Charity . The reason of their distinct and distant habitations , was , because they would not have the silence of their retirements disturbed , nor their minds diverted from the contemplation of heavenly things by any noyse , sudden occurrence , or idle discourse ; for this cause they have every one their particular mansion , where with intentive or earnest minds they do ( like faithful servants ) expect and look for the coming of their Master . They take no thought for meat and drink and cloathing , nor for any such accommodations ; they seek onely the Kingdome of God and the righteousnesse thereof , they fight with the weapons of prayer , & being guarded with the shield of faith from the devices of their spiritual enemies , so travel on towards their heavenly countrey . This was the old way , and whether we are in it , or out of it , is not hard to be decided . A pretended sanctity from the teeth outward , with the frequent mention of the Spirit , and a presumptuous assuming to our selves of the stile of Saints , when we are within full of subtilty , malice , oppression , lewd opinions , and diverse lusts , is ( I am sure ) a convincing argument that we are not onely out of it , but that we have no mind to returne into it . The way to heaven is wet and slippery , but it is made so with teares and not with blood ; it is through the vale of miseries , and the raine filleth the pooles , Psal. 85. There is no voyce in those shades of Palme , but the voyce of the Turtle , which is alwayes groning , and Naturalists say , she hath no gall . It is ill coming to the Lamb of God in a Wolfes skin ; They that do so , must be taught that he hath another attribute , and they shall finde him a Lion. It is strange that ( after the experience of almost six thousand yeares ) men will hazard so highly , as to purchase a few dayes false honours , with the losse of eternal and true glory . In what a horrid darknesse and agony will the pleasures of this world leave us , after we have cast away our bodies and souls in the acquisition of them ? how suddenly must the rich man leave his barnes , and the oppressour his ill-gotten power ? how do they labour under the load of their private guilt , and feele the flames of hell while they are yet alive ? With what gloomy and despairing looks do they passe from hence , as if that eternal darknesse they are going into , were already in their faces ? It was a sad and a dark reply that Henry the fourth made to his hasty son , when he had taken away the Crowne ; God knowes ( said he and sighed ) what right I had unto it . Tyrants and oppressors may very well be compared to the Hyaena ; while they prosper , and devoure the prey , there is nothing to be seene amongst them but mirth and triumphs ; but when they have drank blood enough , when they are full and cloyed , * then they weepe . The onely difference is this , that the Hyaena's teares are deceitful , but the teares of Tyrants springing from their inward guilt and horrour , are wofully true , though ( like storms in harvest ) they are unprofitable and prodigious . The difference betwixt the righteous and the wicked is to be seen in their death . The good man goes hence like the Sunne in the summers evening chearful and unclouded , his memory is precious here with men , and his spirit is received into the joy of his Master . This Saint Hierome saw in the death of Paul the Heremite , whose coate of Palm-leaves he preferr'd to the purple robes of the proud . Let me now ( saith he ) aske the great men of this world , whose possessions , are numberlesse , and whose dwellings are of marble , what was it , that was ever wanting to this poor old man ? They drink rich wines out of gold , and he drank clean water out of the fountains . They have silk and gold weav'd into their coates , and he had not so much as the coursest wooll . But then is he out of that simple habit carried into Paradise , and they out of their silk and gold into hell . Paul the Heremite hath no covering but the * common earth ; Their karkasses are laid up in ¶ costly Sepulchres of marble and brasse ; but Paul shall be raised to glory , and they to condemnation . And presently after directing his speech to the Reader , he concludes thus : Who ever thou art , that shalt reade this Book , I beseech thee to remember Hieronymus the * sinner , who ( if God would grant him his desire ) had rather be master of Paul the Heremites coate with his rewards , then of the purple robes of Princes with their punishments . A dinner of herbes with a good conscience is heavenly fare , and godlinesse is great gaine , if we would be contented therewith . I do not so much admire Apitius his feasts , and Cleopatra's banquets of dissolved pearles , as I do the Raven of Elias , and Hilarion's Crow . Neither can I in this place passe by that old Cilician and Countrey-man to Saint Paul , who ( I verily beleeve , ) for a reward of his contented and harmlesse life , had the honor and the happinesse to have it described and left for ever upon record to posterity , by that inimitable Prince and Patriarch of Poets ; Virg. lib. 4. Georgie . Namque sub Oebaliae memini me turribus altis Corycium vidisse senem : cui pauca relicti Jugera ruris erant , nec fertilis illa juvencis , Nec pecori opportuna seges , nec commoda Baccho . Hic rarum tamen in dumis holus , albáque circum Lilia , verbenásque premens , vescúmque papaver , Regum aequabat opes animo , serâque revertens Nocte domum , dapibus mensas onerabat inemptis . Primus vere rosam , atque Autumno carpere poma : Et cum tristis hyems etiamnum frigore saxa Rumperet , & glacie cursus fraenaret aquarum , Ille comam mollis jam tum tondebat Acanthi AEstatem increpitans seram , Zephirósque morantes . Englished thus . I saw beneath Tarentum's stately towers An old Cilician spend his peaceful houres : Some few bad acres in a waste , wild field , Which neither Grasse , nor Corne , nor Vines would yield , He did possesse ; There ( amongst thorns and weeds ) Cheap Herbs and Coleworts , with the common Seeds Of Chesboule or tame poppeys he did sowe , And Verveyne with white Lilies caus'd to grow . Content he was , as are successeful Kings , And late at night come home ( for long work brings The night still home , ) with unbought messes layd On his low table , he his hunger stayd . Roses he gather'd in the youthful Spring ; And Apples in the Autumn home did bring ; And when the sad , cold winter burst with frost The stones , and the still streams in Ice were lost , He would soft leaves of Beares-foot crop , and chide The slow West-winds , and lingring Summer-tyde ! Saint Hierome in the life of Antonius , ( who was nobly borne and as tenderly bred ) tells us , that about the age of eighteen ( his parents being then dead , ) he gave away all his possessions , & resolving upon a strict , religious life betook himself to the wildernesse ; where having erected for himself a poore narrow Cottage , he digg'd hard by it , and found a well , with whose streams he watered a small piece of ground , which he did sowe and set with some ordinary herbs for his own provision . To this place thus furnished by his industrie , the wild asses would in great numbers very often resort , and not contented to borrow of his water , they would some times trespasse upon his garden , and make bold with his sallads . But he upon a time comming amongst them , commanded the leader of them , which he had observed to guide the rest , to stand still , and beating him upon the sides with his hand , reproved him in these words , What is the reason that thou com'st to eat that which thou hast not sowen ? Et exinde ( saith my Author ) acceptis aquis ad quas potandas ventitabant , nec arbusculam , nec holera unquam contigebant . We see by these Examples how safe it is to rely upon our Masters promise , and how needlesse and superfluous in the Christian state this worldly abundance is . This our Saviour himself hath admonished us of , and upraids our dffidence with the examples of the birds and the lilies of the field . Certainly it is dangerous medling with the world ; It is like the * Torpedo , he that catcheth it , comes to lose his life by the bargain . Love not the world ( saith St. Iohn ) neither the things that are in the world , if any man love the world , the love of the Father is not in him . We should therefore be very cautious how we deal with it , or with the followers and favourites of it . Condescend to men of low estate , saith the chosen vessel ; This is good counsel , but it lies so low that most men tread upon it , & very few are they that will stoop to take it up . There is nothing can bring us sooner to it then the serious consideration of our own frailty . This is the Catharma that turns away the plague ; and as Physicians say of fasting , that it cures almost all bodily diseases : So may I say of this , that it prevents ( if timely applyed ) all the depravations and diseases of the mind . It will bring down every high thought & set us upon even ground , where we shall be in no danger of soul or body . Our Saviour was buried in a Rock , and he that builds upon his grave , he that mortifies his affections , and hides his life in him , needs feare no stormes . What beauty is there in a deaths-head crownd with roses ? If we carry the one about us , we shall be safe enough from the temptations of the other . Let sensual natures judge as they please , but for my part , I shall hold it no Paradoxe to affirme , there are no pleasures in this world . Some coloured griefes and blushing woes there are , which look so clear as if they were true complexions ; but it is a very sad and a tryed truth that they are but painted . To draw then to an end , let us looke alwayes upon this Day-Lilie of life , as if the Sun were already set . Though we blossome and open many mornings , we shall not do so always , Soles occidere & redire possunt ; but man cannot . He hath his time appointed him upon earth , which he shall not passe , and his days are like the days of an hireling . Let us then so husband our time , that when the flower falls , the seed may be preserved . We have had many blessed Patterns of a holy life in the Brittish Church , though now trodden under foot , and branded with the title of Antichristian . I shall propose but * one to you , the most obedient Son that ever his Mother had , and yet a most glorious true Saint and a Seer . Heark how like a busie Bee he hymns it to the flowers , while in a handful of blossomes gather'd by himself , he foresees his own dissolution . I made a Posie while the day ran by : Here will I smell my remnant out , and tye My life within this band , But time did becken to the flowers , and they By noon most cunningly did steal away , And wither'd in my hand . My hand was next to them , and then my heart ▪ I took , without more thinking , in good part Times gentle admonition ; Who did so sweetly death 's sad taste convey , Making my mind to smell my fatal day ; Yet sugring the suspition . Farewel dear flowers ! sweetly your time ye spent , Fit , while ye liv'd , for smell or ornament , And after death for cures . I follow strait without complaint or grief , Since if my sent be good , I care not if It be as short as yours . As often therefore as thou seest the full and ripe corne , to succeed the tender and flowery Spring , the Autumne again to succeed the Summer , and the cold and snowie Winter to succeed the Autumne , say with thy self , These seasons passe away , but will returne againe : but when I go , I shall returne no more . When thou seest the Sun to set , and the melancholy shadowes to prevaile and increase , meditate with thy selfe , Thus when my life is done , will the shadowes of death be stretched over me ; And yet this Sun which now leaves me , will be here againe to morrow : but when the Sun of my life sets , it shall not returne to me , until the heavens be no more . When the night is drawn over thee , and the whole world lies slumbring under it , do not thou sleep it out ; for as it is a portion of time much abused by wicked livers , so is it of all others the most powerful to excite thee to devotion ; be stirring therefore , and make special use of that deepest and smoothest current of time , like that vigilunt Pilot who alwayes mistrusted the greatest calms , Sydera cuncta notat tacito labentia coelo . When thou also seest those various numberles , and beautiful luminaries of the night to move on in their watches , and some of them to vanish and set , while all the rest do follow after , consider that thou art carried on with them in the same motion , and that there is no hope of subsisting for thee , but in him who never moves , and never sets . Consider thy own posterity ( if thou hast any ) or those that are younger then thy self , and say , These are travelling up the hill of life , but I am going head-long down . Consider thy own habitation , how many have been there before thy time , whom that place must never know again , and that there is no help , but thou must follow . Consider the works of thine own hands , the flowers , trees and arbours of thine own planting , for all those must survive thee ; Nay , who knows but thou mayst be gone , before thou canst enjoy those pleasures thou dost expect from them ; for the Poet in that point proves oftentimes a Prophet , The trees , we set , grow slowly , and their shade Stays for our sons , while ( we the Planters ) fade . Virg. Georg. Tarda venit , sorisque futura nepotibus umbra . To be short , acquit thee wisely and innocently in all thy Actions , live a Christian , and die a Saint . Let not the plurality of dayes , with the numerous distinctions and mincings of thy time into moneths , weeks , houres and minutes deceive thee , nor be a means to make thee misspend the smallest portion of it ; let not the empty honours and pompous nothing of this world keep thee back from the grapes of the brook of Eshcol . Remember that we must account for every idle word , much more for our actions . If thou hast lost any dear friends , have them alwayes before thine eyes , visit their graves often , and be not unkind to a Ionathan though in the dust . Give eare to heaven , and forget not what is spoken to thee from thence . Behold , I come as a thief ; blessed is he that watcheth and keepeth his garments , lest he walk naked , and they see his shame . The time of life is short , and God ( when he comes to see us ) comes without a bell . Let us therefore gird up the loynes of our minds , and be sober , and hope to the end . Let us keep our selves in the love of God as obedient children , not grieving his holy Spirit , by which we are sealed unto the day of redemption . And let us not give place to the devil , nor be weary of well-doing ; but let us be renewed daily in the spirit of our mind that when he comes ( who will not tarry ) we may be found faithful , and about our masters businesse . Let us feare God , and forgive men , blesse those that persecute us , and lay up treasure for our selves in heaven , that where our treasures is , there our hearts may be also , and this ( if God permits ) will we do , and then — We can go die as sleep , and trust Half that we have Vnto an honest , faithful grave Making our pillows either down or dust . Now unto him , who shall change our vile bodies , that they may be fashioned like unto his glorious body , according to the working whereby he is able to subdue all things unto himselfe , even unto Iesus Christ the Prince of the Kings of the earth , and the first begotten of the dead , be glory and dominion for ever and ever . Amen . A Prayer when thou findest thy self sickly , or when thou art visited with any Disease . MOst merciful , and wise God , who bringest light out of darknesse , and true comforts out of the greatest afflictions , I do in all humility and with all my soule resigne my selfe unto thy divine pleasure , and give thee most hearty and unfeined thanks for this thy present visitation , an infallible argument of thy fatherly love , and that tender care which thou hast of my salvation . Thou gavest me health , and I took no notice of thy gift , and but very little of the Giver : Thou gavest me dayes of gladnesse and I numberd them not . Wherefore with most true sorrow for my unthankfulnesse , and with all the sad Resentments of a most penitent heare I do acknowledge thy justice , adore thy providence , and beg thy mercy . O righteous Father ! Though I have gone astray , do not thou cast me off : though I am no more worthy to be called thy son , yet have thou a minde to the work of thine own hands . Confirme my faith , sanctifie my affections , give me a lively and enduring hope , with an unwearied patience ; And strengthen me in all my Agonies with the celestial assistance and inexpressible refreshments of thy overcoming spirit . Thou that didst give to thy blessed and faithful Martyrs such a glorious measure of thy Almighty spirit , as encouraged them for thy sake to be sawed asunder , to be burnt , stoned and beheaded , give unto me now such a gracious portion of the same Comforter as may leade me through death unto life . Or if thou wilt in mercy restore me again , and enlarge my time , give me , I beseech thee , a thankful heart , holy resolutions , and a stedfast spirit to performe them ; And for Iesus Christ his sake never suffer me to forget thy tender and fatherly compassion , or to fall again into my old sins , and heap up for my self thy eternal anger and most just indignation . For what end soever thou hast sent this present sicknesse , whether for my dissolution , or for a temporal correction of my sinful life , grant I beseech thee , that both may be for thy glory , and the salvation of my poore soule , purchased with the precious blood of thine only Sonne and my dear Redeemer , to whom with thee and the holy Ghost be ascribed by Angels and men , all wisdome , dominion and majesty for ever and ever , Amen! A Prayer in the hour of Death . O My most blessed and glorious Creatour that hast fed me all my life long , and redeemed me from all evil , seeing it is thy merciful pleasure to take me out of this fraile body , and to wipe away all teares from mine eyes , and all sorrowes from my heart , I do with all humility and willingnesse consent and submit my self wholly unto thy sacred will. I desire to be dissolved and to be with my Saviour . I blesse and praise thy holy name for all thy great mercies conferred upon me , from the first day of my life unto this present hour . I give thee all possible thanks for this gracious & kind visitation , in which thou art mercifully pleased to order this last act of thy poor creature to thy glory , and the fruition of those heavenly comforts which have already swallowed up my whole spirit . O let all that come after me speak of thy wondrous mercies , and the generations which are yet unborn give praise unto thy name . Lord Iesus Christ my most loving Redeemer , into thy saving and everlasting Armes I commend my spirit , I am ready my dear Lord , and earnestly expect and long for thy good pleasure ; Come quickly , and receive the soul of thy servant which trusteth in thee . Blessing , and honour , and glory and power be unto him that sitteth upon the throne , and unto the Lamb and to the holy Ghost for ever and ever Amen . Glory be to God on high , and on earth peace , good will towards men ! Blessed be God alone ! Thrice blessed three in one ! MAN IN Glory : OR , A Discourse of the blessed state of the Saints in the New JERUSALEM . Written in Latin by the most Reverend and holy Father ANSELMUS Archbishop of Canterbury , and now done into English. Printed Anno Dom. 1652. To the Reader . Reader , ANSELMUS Archbishop of Canterbury lived here in Britaine , in the reigne of Rufus , and striving to keep entire the Immunities of the Church , ( which the spirit of Covetousnesse and Sacriledge did then begin to encroach upon , ) he was twice banished , first by William the second called Rufus or red-hair'd , and after by Henry the first his youngest brother and successor . Men of fierce and unmanagable spirits they were , and by so much the fitter for the throne . The first was such an infamous lover of money , that the Neophyte-Iews were at a constant fee with him , for renouncing Christianity ; and the later ( like a true son of Ottoman , ) caused his eldest brothers eyes to be pull'd out , who was then his prisoner in the Castle of Cardiffe . To avoid the fury of Rufus ( who had thus banished him , ) our Author here retired into France , and shelter'd himself in the Abbey of Clunie , where by way of discourse with that reverend family , he shed forth this Dissertation , which ( at the same time it proceeded from him , ) was exactly taken , and put into writing by Eadinerus , a Canon regular of the Church of Canterbury , and his Amanuensis in his banishment . Some brokages and disorderly parcels of it , are to be found in his book De similitud , but the entire and genuine discourse was first made publick at Paris 1639. where it took so well , that it was presently translated into French. This much I thought fit to acquaint thee with ; and so I shall leave thee to thy owne affaires , which I wish to be such as may bring thee to the fruition of those joyes , which are showne thee here through a glasse darkly , and but in part ; untill that which is perfect shall come , and this which is in part shall be done away . Thy Friend HEN. VAUGHAN . Here holy Anselme lives in ev'ry page , And sits Arch-bishop still , to vex the age . Had he foreseen ( and who knows but he did ? ) This fatal wrack , which deep in time lay hid , Had never ( like Elias ) driv'n him hence , A sad retirer for a slight offence . 'T is but just to believe , that little hand Which clouded him , but now benights our land , For were he now , like the returning year , Restor'd to view these desolations here , He would do penance for his old complaint , And ( weeping ) say , That Rufus was a Saint . Revel . Chap. 7. 1. ANd after this I beheld , and lo a great multitude which no man could number , of all nations and kindreds , and people , and tongues stood before the throne and before the Lamb , clothed with white robes , and palms in their hands . 2. And cried with a loud voice , saying , Salvation to our God , which sitteth upon the throne , and unto the Lamb. 3. And one of the Elders answered saying unto me , Who are these which are arayed in white robes ? and whence came they ? 4. And I said unto him , Sir , thou knowest . And he said unto me , These are they which came out of great tribulation , and have washed their robes , and made them white in the blood of the Lamb. 5. Therefore are they before the throne of God , and serve him day and night in his Temple : and he that sitteth on the throne shall dwell among them . 6. They shall hunger no more , neither thirst any more , neither shall the Sun light on them , nor any heate . 7. For the Lamb which is in the midst of the throne , shall feed them , and shall leade them unto living fountains of waters , and God shall wipe away all tears from their eyes . MAny men , when a holy conversation and good works are proposed unto them , and when they are advised to exercise themselves therein , and not to follow after the vanities of this world , are wont to question for what end , reward , or retribution shall they do so ? The answer to these men must be this : Because it is written , that Eye hath not seen , not eare heard , neither have entred into the heart of man , the things which God hath prepared for them that love him , 1 Cor. 2. Which words , because they cannot plainly understand what is meant by them , must be expounded to them by other circumstances , and it must be told them , that the reward which in the life to come shall be given unto those that serve God in this life , is , everlasting life , eternal happinesse , never-ending pleasures , and a fulnesse and sufficiency of all accommodations to their own desires without any scarcity , or want at all . When these things are thus told them , they seeme to be ( as they are indeed ) very great , and very good . But because , that neither by this expression they do perfectly apprehend , what those things are which they shall receive in the life to come ; nor can they of a sudden rightly perceive what is meant by a sufficiency of all accommodations without any want at all , they continue still in a doubtful minde , and are not effectually drawn to take any relish or delight in the things so told them . What course then shall we take to render these eternal rewards more relishing and delightful to them ? I hold that the best way is , to feed them as Nurses feed their little children ; who , ( if at any time they give them a large faire apple , which for the tendernesse of their teeth , and the narrownesse of their mouths they cannot feed upon ) cut it ( according to the capacity of the child ) into several bits or parts , and so give it them to eate by peece-meales . We shall therefore divide this great sufficiencie of all accommodations in the life to come , into several parts or portions , that ( by so doing ) they may with those things we shall deliver be fed to eternal life . And because they may appear more plainly to them , we shall consider what those things are , which the minde of man most affects in this life ; and by those , ( as farre as we may ) we shall make it evident that they shall enjoy them after a more excellent manner in the life to come : if being placed here in the midst of dangers and worldly temptations , they stick fast to the precepts of Christ ; and when they have kept them , they will of themselves quickly perceive , that by no meanes they shall lose , nor be deceived of the utmost of their desires . This Course we shall take in the Explication of this Doctrine , and beginning with the least , passe on to our desired end . That we may then in the first place briefly summe up all those things which have reference to the body , I suppose them to be such things as are ( indeed ) desirable of themselves , and for whose service or use all other things are desired of men , and those are Beauty , Activity , Strength , Liberty , Health , Pleasure , & Long Life . But if amongst these we have reckoned , there are some things , which the servants of God have no respect to , but take special care to neglect and avoid them , as ( for instance sake ) beauty and pleasure are ; yet do they not therefore despise them , because that naturally they affect them not , but because they would not offend God in them ; for if they certainly knew that by caring for such things , they could not offend God , nor have their affections with-drawn from heavenly things , without doubt they would take more delight in the fruition of them , then in a contrary state . These things being now thus premised , I shall as briefly as I may treat of every one of them distinctly , or by it self , and labour to demonstrate unto you ( as God shall enable me ) after what manner they shall be enjoyed by us after the resurrection of the body . To begin then , Beauty is a certaine good , which all men naturally desire to have . But in the life to come the beauty of the righteous shall shine equally with the Sunne , this the sacred Scripture testifies , Matth. 13. Then shall the righteous shine forth as the Sun in the Kingdome of their Father . Adde to this , that the body of our Lord Jesus Christ ( which none I hope will deny ) shall out-shine the brightnesse of the Sun. But by the testimony of the Apostle we shall be made like unto him , for he saith , He shall change our vile bodies , that they may be fashioned like unto his glorious body , and this is the confession of that authority , which to contradict , is blasphemy . Now if any man would have this proved to him by reason , I beleeve it ought not to seeme incredible to any , that the righteous in that life which is to come , when this mortality shall be swallowed up of life , shall shine as bright as the Sun , seeing they are truly called , and truly are the temple and the seat of God himself , which ( as I remember ) is no where in sacred Scripture spoken of this visible Sun. As for Activity , which is every way as desirable as Beauty , we shall be indued with such a measure of it , as shall render us equall for swiftnesse to the very Angels of God , which in a moment passe from the highest heaven unto the earth , and from the earth again into heaven ; which swiftnesse , if it were necessary to prove it so in the Angels , we might for instance produce that place of Scripture , where it is written , that the Angel of the Lord took Habakkuk the Prophet by the haire of the head , and carried him through the vehemency of his spirit ( when he was yet in the flesh ) from Iury into Babylon , and having delivered the dinner unto Daniel , brought him again immediately to his own place . Therefore I say again , that a swiftnesse every way equal to that which is in them , shall be given to those , who labour in their lives here to be like unto them . The Apostle also , who affirms that our bodies shall in the twinkling of an eye be perfectly raised , notwithstanding that our limbs be separated or dispersed one from another , and the distance of place never so great , hath thereby sufficiently proved , that our very bodies which in that day shall be raised incorruptible , shall be gifted with the very lame swiftnesse ; for he testifies that this corruptible shall put on incorruption , and this mortal shall put on immortality , 1 Cor. 15. An instance or demonstration of this swiftnesse we have in the beams of the Sunne , which as soone as ever the body of that Planet appears above the earth in the East , passe in a moment to the utmost West . By this consideration we may conclude that what hath been spoken touching our velocity in the life to come , is not impossible , especially because that animated bodies have in them a greater agility , then those which are inanimate . To this instance of the Sun-beams we may adde another of the like nature , which we have in our selves ; for the beams or ray of the Eye , when we open our eye-lids passeth immediately to the utmost point of the Horizon or visible part of the sky , and when we shut them returnes wholly and unimpaired into it self . Again , it is a thing certainly known , that the souls of the Elect which are in the hand of the Lord , have not yet enjoyed the fulnesse of felicity , untill their bodies shall be restored unto them incorruptible ; which when they shall enjoy , there will be nothing more left for them to wait for and desire . But these bodies whose redemption they long and grone for if they would retard of hinder their swiftnesse , they would rather abhorre their fellowship , then long for it ; therefore it is certain that such a swiftnesse or agility as we have spoken of shall be given us of God in the life to come . The next thing we are to treat of : is Fortitude or Strength , which most men affect , as it is opposite to imbecillity and faint-heartednesse . But they who shall be worthy to walk with the Citizens of the new Ierusalem , shall excell so much in strength , that nothing can have power to resist them : whether their desire be to remove , or over-turn any thing out of its station , or by any other way to divert it , nothing can hinder them ; nor shall they in compassing their desire be put to any more trouble or pains , then we are put to at present when we move an Eye , or turne it towards any object we desire to look upon . But let us not in this place forget to instance in the Angels , to whom we labour in this life to assimilate our selves ; for if in this branch , or in any of the rest which we are to handle , we can finde no other example or demonstration , we must apply to them . I suppose there is none will deny , but that the Angels excel so much in strength , as to be able to effect whatsoever shall be enjoyned them . But here some body may ask , of what use shall this fortitude or strength be unto us in that life ; when all things shall be put in such perfect order , that there cannot be a better ; when there shall be no need of mutations , eversions , or reformation wherein this fortitude or strength may be imployed ? Whoever shall ask this question , let him attend a little to me , and consider what use we make at present of the faculties given us in this life ; and he shall finde that we do not alwayes imploy some of those abilities with which we are now gifted in the body ; as the faculty of seeing , our utmost strength , and our knowledge of some select things , with many more ; In the like manner shall it be then with this fortitude we are now speaking of , for the onely possession of it will be an incredible pleasure and joy unto us , though we shall have no use for it , all things being ( as it is said before ) in the state of perfection . If this objection be made concerning velocity , or any of the other branches which are to follow in this discourse ; I hold this solution ( if we finde not a better ) satisfactory enough . We are now come to the fourth branch , which is Liberty , and is no lesse desired then any of the former . Whoever then shall leade and Angelical life here upon earth , shall without doubt be admitted into an equal liberty with the Angels in heaven . Therefore as nothing can resist , hinder , or confine the Angels , but that they may passe freely through all things according to their own desires ; so shall there be no obstacle or restraint of the Elects : there shall be no inclosure that can hold us , nor any Element which shall not be pervious or passable for us , when , and how we please . An eminent and most certain example of this we have left us in the body of our Lord Jesus Christ , to which blessed body ( Saint Paul affirms ) that our vile bodies shall be fashioned and made like , according to the working whereby he is able to subdue all things unto himself . Now the Scripture beares record that he rose from the dead after the Sepulchre was made sure and sealed , and that he came in to his Disciples , the doors being shut upon them , and at the same time caused Thomas to thrust his hand into his side ; all which ( without doubt ) was laid down for a strong and comfortable demonstration to us of the glorious liberty of the children of God , Rom. 8. In this fifth place comes Health , which of all temporal blessings is the principal , and the most to be desired . And of this what can be better said , then that which hath been already spoken by the Psalmist , The salvation of the righteous cometh from the Lord , Psal. 37. What infirmity then can lay hold upon those , whose health or salvation is from the Lord ? But what example or similitude to introduce , whereby you may perceive what manner of health that shall be which we are to enjoy in the world to come , I do not know ; for neither I in my own body , nor the holiest man that ever lived in the flesh , can finde in himself any state of health which may be compared or liken'd to this eternal and incorruptible health . For in this life ( when we finde our bodies without any paine or disturbance ) we conclude that we are in health , and yet are we therein oftentimes deceived . For it happens very frequently that we are infirme or sickly in some particular member , which yet we can by no means discover , but by motion of the said member , or by touching the place affected . But to come to those that are not thus affected , but seeme to themselves to be in perfect health , what shall we judge of them , that they are in health , or that they are not ? Propose to thy self some one of a most healthful constitution , and that thou shouldst enquire of him concerning the state of his body : he will tell thee , that in his own judgement he finds himself in perfect health . But let his body be examined and felt with a little rigidnesse more then ordinary , or wring him hard in any part of it , he will presently cry out , forbeare , you hurt me . What is this ? Did not he a little before affirme himself found , and being now but moderately touched , doth he cry out of paine ? Is this man thinkst thou in health ? Truly I think not . It is not then such a health as this ( which is but a meere remission ) that they shall receive in the life to come , whose salvation is expresly promised to proceed from the Lord , Rev. 21. For God shall wipe away all teares from their eyes , and there shall he no more death , neither sorrow nor crying , neither shall there be any more paine , for the former things are past away , Rev. 7. They shall hunger no more , neither thirst any more , nor shall the Sun light on them , nor any heate , for God shall cover them with his right hand , and with his holy arme shall be defend them . What then shall be able to hurt them whose covering and inclosure shall be the arme of God ? But what manner of health that shall be , I know for a certain , that neither I , nor any man else , ( either by my owne or anothers apprehension or experiment ) can possibly expresse . If any man desires to know the qualities of Feavers and diverse other diseases , I can quickly satisfie him , as well by the experience I have had of them in my own body , as by relation from others ; but that which neither by my own understanding nor sensation I have never perceived , nor received any knowledge of it from another , how can I say any thing of it ? Onely this I shall absolutely assert ( and I do verily beleeve it ) that this health of the life to come shall fill the whole man with such an immutable , inviolable , and inexpressible sweetnesse and solace , as shall utterly repel and for ever drive away all thoughts of infirmities , their accessions , or revolutions . And let this suffice to have been spoken of our health in the world to come . The next branch that comes in order to be now spoken of , is Pleasure , which by another name , or definition rather , we shall call the Delectation of the corporeal senses . And this ( truly ) most men are very much taken with , because the corporeal senses in every man delight in those things which are adjudged proper or peculiar to them , and withal beneficial or helpful . For ( to instance in a few ) the sense of smelling is much recreated or pleased with the variety of sweet and comfortable odours ; the sense of tasting with the different relishes or gust of several meats , confections , and drinks . And all the rest ( as every mans natural appetite carries him ) have their several and different delights . But these delectations are not alwayes pleasing ; na● , they prove oftentimes distastful and troublesome to their greatest lovers , for they are ( indeed ) but transitory and bestial . But those delectations or pleasures which in the world to come shall be poured out upon the righteous are everlasting and rational . And for this cause I do not see how it is possible to expresse them so , as to make them intelligible , or subject to our understanding in this life , especially because we cannot find in the pleasures of this life ; any example or similitude which hath in it any collation with them , or can give us the least light or manifestation of them ; for those heavenly delights , the more we enjoy them , will be the more deare and acceptable to us , for the fulnesse of those joyes breeds no surfeit . And such delights as these are , I beleeve no man ever in this world did so far perceive or taste , as to be able to describe unto others the true state or favour of them . Two blessed and two miserable states of man we know to be , the greater and the lesser . His great or perfect state of blisse is in the Kingdome of God ; his lesser is that which Adam forfeited , the joy of Paradise . As for his states of misery , his great and endlesse one is in the lake of fire and brimstone ; and his lesser in the continual travels and afflictions of this present life . Now it is clear , that no man in this life ( after Adam ) did ever taste of either of those two states of blisse . But if we had tried or tasted of ( onely ) that lesser state of blisse which Adam enjoyed in Paradise , we might then perhaps by the mediation or means of the lesser conjucture or guesse at the greater . As now being borne and bred up in the lesser state of misery , we can give many plain and convincing demonstrations of our deplorable condition in the greater . Wherefore seeing the pleasure we speak of , is a branch or portion of that greater state of blisse , I cannot conceive of any possibility to expresse it , unlesse we may do it by some similitudes that are quite contrary to the greater state of misery , and drawne from the lesser . For example , or instance , let us suppose that there stood before us a naked man with hot and flaming irons thrust into the very apples of his eyes , and into every part and member of his body , his veines , nerves and muscles , so that neither his marrow , nor his entrails , nor any the most inward and tender parts were free from the anguish and immanity of the torment , and that he were as sensible of the paine in every member , as he must needs be in the very balls of his eyes . What shall I say now of this man ? is he not miserably tormented ? And who amongst these dispersed and ubiquitary paines thus inflicted will be so irrational as to think that he can have any ease or pleasure ? In the same manner , but by a quite contrary consideration may we conjecture or guesse at the delectations and pleasures of the life to come ; for as this man is filled and pained all over with torments , so shall ineffable and endlesse pleasures be poured upon , and over-flow the righteous . Their eyes , their eares , and their hearts , yea their very bones ( as the Prophet David saith ) shall be glad and rejoyce ; every part and every member of them shall be crowned and replenished with the fulnesse and the life of pleasures . Yea their whole man shall be truly and abundantly satisfied with the fatnesse of Gods house , and he shall make them drink of the river of his pleasures ; for with him is the fountain of life , and in his light shall we see light . Whosoever then is the happy man that shall be counted worthy to enjoy these heavenly pleasures , I cannot see ( as to the comforts of the body ) what more he can desire . The onely thing that ( in order to what we are to treat of ) shall be added to him , is long life . And this shall not be wanting there , for our Saviour testifies , that the wicked shall go into everlasting punishment , but the righteous into life eternal , Matth. 25. Having done now with these blessings bestowed upon the body , there remaine other more excellent gifts , which are every way as desirable , but these belong to the soul as the former did to the body . We shall reduce them all into seven principal heads , and here they follow , 1. Wisdome . 2. Friendship . 3. Peace . 4. Power . 5. Honour . 6. Security , and 7. Ioy. Our wisdome then , which in this life all men desire , and worthily too , shall be so great in the life to come , that nothing shall be hidden from us , that we have a minde to know ; for we shall know all things , which God ordained to be known of man , as well those things which are past , as those which ( in this world ) are yet to come . There all men shall be known by every man , and every man shall be known by all men . Neither shall any one there be ignorant of what Countrey , Nation , stock or linage every one is descended ; nay , he shall know all that ever we did in our life-time . Here some body perhaps may say , how is this ? shall all men know the secret sins that I have committed ? Is my confession of them come to this ? Is it thus that they are blotted out , forgotten , and never more discovered ? Well , this is thy objection . But when thou in that state of glory shalt stand in the presence of God , purged from all thy sins , canst thou be unthankful to him for that great mercy shewed thee in the remission of all thy offences ? And how canst thou be thankful , if none of those sins for whose forgivenesse thou doest owe those thanks unto him , will be left in thy memory ? That therefore thou mayest for ever take delight in the singing of his prayses , thou wilt ( I beleeve ) have alwayes in thy mind those great transgressions and eternal miseries from which he delivered thee . Seeing then that the consciences of all men shall ( in that state ) remaine entire to them , I dare affirme that those sinnes for whose remission thou doest then give thanks , shall likewise be openly known , not to thy confusion , but to the glory of God , and the mutual rejoycing of the Saints , for thou shalt be no more troubled then with the remembrance of thy sins , nor be any more ashamed of thy most secret transgressions , then any one is in this life with the memory of some dangerous wounds or loathsome disease that he is perfectly cured of ; or then we are in the state of men of those inconveniences we were subject to when we were little infants in our cradles and swadling-bands ; for in that life when we shall be blessed with inviolable health , perfect purity , a full remission and most certain impunity of all our sins , why should the memory or publike knowledge of them be any more grievous to us then his denying of Iesus Christ is now to Peter , or his persecution of him to Paul , or her sins which were many to that blessed Convert Mary Magdalen , with diverse others whose sins and infirmities are already in this world publikely known of all men ? And besides all this , by this publike manifestation of sins , as of thy enormous and loathsome infirmities , the power and wisdome of the great Physician will by all the Elect be so much the more admired , praised and magnified ; and the praise and magnificence of the divine glory ( if rightly considered by thee ) is thy glory . But thou wilt say , I consent indeed that the praise of God is my glory , but when from all parts of the earth such an exceeding number of innocent and righteous persons ( if compared to me ) shall appeare there , who considering the odious obscenity of my life , will ( as it is most fit ) abhorre me as a most abominable creature , what shall I say then , seeing there is a reward as well for unrighteousnesse as for righteousnesse ? Thy feare in these circumstances is needlesse , for it will be otherwise there with thee then thou dost suppose ; for thou shalt finde , that those Elects which ( in comparison of thee ) thou dost hold righteous and innocent , will have no such thoughts of thee , as thou at present dost suspect . For they upon the first sight of thee , will presently know and consider , that by committing those obscenities thou didst not sin against them , but against God. And when they see that God hath freely and fully forgiven thee , they will not so much as have a thought of abhorring , or judging thee in the smallest matter ; for they know , that if they should any way contemne or censure thee in that state , wherein thou shalt be perfectly reconciled to the Father and all thy transgressions blotted out , they would thereby sin grievously against the Lord. They will therefore be the more thankful , and have in greater admiration the infinite mercy of God both towards thee , and towards themselves . Towards thee , because he brought thee up out of hell , and saved thee from thy greivous and crying sins . Towards themselves , because it was his free grace that saved and held them up from falling into the like enormities . By praysing God thus they will magnifie and admire in thee after Gods goodnesse , his power and * sure mercies by relying on which thou didst escape and get out of the pit of perdition ; into which pit ( had they been left to themselves ) they would have fallen as well as thou didst ; and here they will consider , that had they been in that dangerous state , they should ( perhaps ) have been utterly cast away , and not break the snare as thou didst . Thou seest now that a publike manifestation of thy sins will in the state of glory be no disgrace nor prejudice at all to thee , and how great a furtherance of divine praise and thanksgiving the knowne remission of them will prove . Yea , if the very Angels should reprove and censure thee ( for the heynousnesse of thy sins ) to be altogether unworthy of their society , yet hast thou left thee very just reasons wherewith to vindicate and defend thy self . And here perhaps thou wilt aske me , how this may be done ? do but give attention , and I will tell thee . Suppose that any one of the Angels should rebuke , or upbraid thee in these words : * dost thou a fraile and mortal creature , made of the dust of the earth , and whose doome was to returne into dust again , after thou hast rebelled against thy Maker , and wallowed in all manner of sins and pollutions , seek now to be like one of us , who never in any thing resisted the divine will ? To this Charge thou mayst answer thus . If I ( as you say ) have been formed out of the dust , it is no wonder then that ( being driven up and down by every wind of temptation ) I fell at last into the mire of sin ; but afterwards ( having first acknowledged , and then believed in the mercies of Iesus Christ , ) I did renounce and cast off all those courses which I knew to be contrary to his will , and exercised my self in all those wayes which I understood to be well-pleasing unto him . I fainted not , nor refused to under-go and suffer for his glory diverse tribulations and distresses , in hunger , in thirst , in watchings , persecutions , reproaches and manifold afflictions ; And having utterly cast off and contemned all the pleasures of the world , I strongly endeavoured , and earnestly desired to be perfectly reconciled unto my Saviour . But you never suffered any of these things for his sake , you dwelt alwayes in glory , and the joyes of heaven ; The arme of God alwayes sustained and defended you from being assaulted by any sinne , so that you were never stained with the least spot of it . Wherefore it is his owne free gift , whose hand with-held you from it , that hath kept you from falling away from his will. But because this way of reasoning may be onely used by those who have forcibly resisted their owne damnation , and taken the kingdome of heaven by violence ; they that shall enter into it upon other conditions , must finde another reason by which they may claime a parity , or equal degree of glory with the Angels : And if they desire to know what manner of reason that is , it may be this which followes : They may tell them that the ground upon which they lay their just claime to an equality of blisse with them in the kingdome of God , is the free mercy and donation of Iesus Christ ; who for that very end vouchsafed to be made man , and to suffer death upon the Crosse , that being saved from our sins , and justified through his blood , we might be with him where he is , and be partakers of his kingdome ; consider you therefore , if the blood of Iesus Christ which was shed for us is not a sufficient price for our salvation , and for an equality of glory with you . What reply now can the Angels ( who because they are good of themselves , will be therefore the sooner won with reason ) make unto this ? truly none at all , unlesse by way of Confession , that men redeemed with so high a price may justly claime and partake with them an equal glorification . When therefore both Angels and men , whom thou didst judge more righteous then thy self shall consent unto thy glory , and hold thee worthy in all things of those true and eternal honours conferred upon thee , consider ( if thou canst ) how acceptable and pleasing such a knowledge will be to thee , which shall make thee known to all men , and all men to be known of thee . And shall not consequently out of that mutual and perfect knowledge arise a certaine inestimable and inviolable friendship ? which shall so warm the hearts of every one towards another , that the love which every one shall have for another , shall be eviedent and convincing in the knowledge of all . Neither do I see how it can be otherwise , seeing that all in that kingdome are but one body , and Christ himself ( who is very peace , ) the head thereof ; neither will they with lesse affection imbrace one anothtr , then the members of one natural body are united to one another . Thou wilt therefore in that state love all men as thy self , and every one will love thee as dearly as himself . O ( now , thinkest thou , ) how full of love shall I be towards all men , if I were in that happy state ? But passe by that Meditation , and consider him , by whose mediation and grievous sufferings all these blessings were purchased for thee ; and thou wilt then perceive that he will love thee incomparably more then any others ; yea , more then thou canst love thy self ; and so wilt thou with a certaine inward , inexpressible delight come to love him more then any others , yea infinitely more then thou canst love thy self . But seeing it fals out very frequently amongst men , that those persons who continue in a reciprocal and unanimous love , do not in all circumstances accord and consist , but differ in opinion , and sometimes also in their passions , while that which seems right to the one , appears clean contrary to the other , and the one may affect something which the other hath no appetite at all unto ; It follows of necessity that to this perfect friendship in the state of glory , we must adde perfect concord or agreement . There will be therefore such perfect agreement and unity there betwixt all , that none shall dissent from that which another desires . As many as shall be counted worthy of that kingdome , shall be one body , one Church , and one Spouse of Iesus Christ ; and there shall be no more discord betwixt them , then there is betwixt the members now in the natural body . But as you see in the motion of the Eyes , that which way soever the one is turned , the other immediately followes , so whatsoever any one in that state shall delight in , he shall finde all the rest to consent to it . * Seeing then that God himself with all the Angels and Saints will be propitious and favourable to thy desires , it is cleare that thou wilt desire nothing which thou mayst not obtaine . So that in a modest sense it may be said , thou shalt be Almighty in respect of thy will , because the Almighty God will in all things consent to it , for thy will shall be then his will , and his will shall be thine . Seeing then that they shall excell so much in power , there is no doubt to be made , but that an honour proportionable to that power shall be given unto them . Now what manner of honour that shall be , we shall labour to demonstrate by this following similitude . Let us suppose there were laid before our eyes , some poore begger destitute of all comfort , and smitten in every part with ulcerous biles , corrupt sores , and all manner of infirmities , and having not so much as a rag to cover or defend him from the cold : If some mighty and mercifull King passing by , should look upon this begger lying in so miserable a condition , and having compassion on him , should give command to heale his infirmities , and being afterwards recovered , should give order to have him cloathed with his own royal apparel , and being brought before him in that habit , should adopt him for his son , and give strict command that he should be received and acknowledged by all men for his son , and that he should be contradicted in nothing by any of his subjects , he having adopted him for his son , and made him coheire with his onely begotten , and calling him after his own name : You would easily grant that this were a great honour to be conferr'd upon so despicable and loathsome a begger . But all this and more will the merciful God most certainly confer upon his faithful servants ; for of his own free mercy will he receive us , who being born of the corruption of the flesh are surrounded with many miseries ; in which we are estated as it were , and destitute of all comforts , but alwayes subject to , & overcome by many noxious passions , which fill us up with foule and ulcerous sins , and most odious corruptions , from all which he will purge and heale us , and being restored to perfect health , he will cloath us with the ornaments of true righteousnesse and incorruption , and adopt us for his sons , making us his Consorts in his own kingdome , and coheires with his only begotten Son who is in every thing coequal with himself , changing our vile bodies , that they may be like unto his glorious body , and commanding every creature to be subject unto us in all things , calling us also by his own name , and making us gods ; for he saith in the Scripture , I have said you are all gods , and the sons of the most high . But he himself is the God deifying , and we are but deified , or gods made by him . But perhaps thou wilt say , This reason of mine may stand good in the Apostles and other holy Martyrs , but with thee who art a wretched sinner , and desirest onely to be the least in the kingdome of heaven , thou canst not see how it can consist . Give eare and understand , for God in that recited Scripture , I have said you are all gods , &c. excepts none . But that thou mayst more clearly perceive , Consider the nature of fire and of all things that are put therein ; if happily thou canst imagine with thy self after what manner , ( in the degree appointed for thee ) thou shalt be glorified . The fire ( thou seest ) is but one , and of nature hot ; put into it either wood , or lead , or iron , or all these together ; when the wood is turn'd into embers , so that nothing appears unto thee but fire , & the lead so melted , that it cannot admit of a greater degree of heat , yet can neither of them be equall to Iron for an intense burning heat , which perhaps hath not yet grown red with the fire . Now although every one of these doth exceed the other , & is of a more suparlative heat , yet every one of them ( as we commonly say ) is fire . So shall it be in that glorious society of the Elect , which we now speak of ; For as those , who are neerer to the Divine Majesty , and therefore better then others , shall be called gods : So even those , who are inferiour to them , because they participate according to their capacity of the same Deity with those that are superiour , shall be likewise honoured with the same title of gods . When therefore together with so much happinesse , thou hast attained to so much honour , I do not see with what reason thou canst desire a greater Preferment . Whiles then thou art blessed with the possession of those high Benefits , which we have mentioned , wilt thou not think thy selfe sufficiently happy ? Yes verily , thou wilt say , well then ! but if thou couldst really injoy all those things as we have described them , but for one short day , wouldst thou not rejoyce ? No question , but thou wouldst . But if thou shouldst injoy them for a moneth , or one whole yeare thou wouldst rejoyce exceedingly : neither indeed do I thinke it possible to expresse thy manner of joy . Suppose then if thou shouldst possesse this happinesse all thy life-time , what thou wouldst do . What price wouldst thou give for so great a Blessing ? Even willingly all that ever thou hadst : nay , thy very owne selfe , if thou couldst purchase it at no other Rate . But if besides all this Fruition , thou wert certaine also of a perpetuall security , and that all thy life long no accident whatsoever could rob thee of thy happinesse , I will not determine , whether it were possible for thee to imagine , how great thy joy would be . Seeing then that in the life to come , thou shalt live for ever , and together with the possession of all these things , thou shalt also be eternally secured from all danger of losing them , I beseech thee , how dost thou thinke it will go with thee ? I beleeve truly , that at the very name of security , there springs in thee a certaine joy of heart , and thou dost greedily desire to know , whether thou mayst with safety , and for ever injoy such great and extraordinary Blessings ? I tell thee then , if thou art like to lose these things , thou must either voluntarily , and of thy owne accord relinquish them , or God must take them from thee whether thou wilt or no ; or else another , who is more powerful then God , must rob thee of them in spite of God , and thy selfe . But certainly , neither wilt thou reject so great a Blessing , and relapse into those miseries from which thou hast beene graciously delivered ; neither will God at any time take that away which his large and mercifull goodnesse hath bestowed upon thee ; nor is there any stronger then God , who should be able to make thee miserablee against thy will , as long as God is thy Protector . Thou shalt therefore securely , and for ever injoy all these Benefits , nor shalt thou feare the attempts of any , who would willingly deprive thee of them . What dost thou thinke then will thy condition be , when thou shalt eternally injoy all these things ; namely , Beauty , Strength , Swiftnesse of motion , Liberty , Health , Pleasure , Length of life , Wisedome , Love , Peace , Power , Honour , and a Security of all , as we have described them : nay , above all humane Description or Conception , in a more glorious , and a more stately manner , then we can possibly expresse . Will not thy condition be all Joy , which is the End and Effect of these Blessings ? Verily I cannot see how that man should not abound with inestimable Joy , who is compast about with all the riches of eternall happinesse . Thou shalt therefore most certainly attaine to such a Joy , because nothing can happen to thee , that should minister occasion of Grief . For if thou hadst any Friend , whom thou didst love as well as thy selfe , and in whose good thou wouldst rejoyce as in thy owne , and shouldst see this friend admitted to the same Heaven , and happinesse with thy selfe ; wouldst thou not extremely rejoyce in his Felicity ? But if thou hadst two or three , or more such friends , and shouldest see them all glorified with a state equal to thy own , would not thy joyes also exceed , and increase together with their number ? And as formerly , when we discoursed of Love , we did there shew how all the Inhabitants of the world to come , should love thee as well as themselves , and thou on the contrary shouldst love them as thy owne soul : How is it therefore possible for any man to apprehend the manner of that mutual Ioy , seeing there are there above a thousand thousands and ten thousand times hundreds of thousands : nay , an innumerable compapany , and all of them injoying the same Beatitude ; nor is there any one of them , who doth not as much rejoyce in the happinesse of another , as he doth in his owne . Moreover , they seeing God love them in a more excellent way then they love themselves , and againe perceiving themselves ( after some inexpressible manner ) to love God better then themselves , they do infinitly triumph in his Glory , and in his wonderful and inexpressible Joyes . They have Joy therefore within , and Joy without : Joy from above , and Joy beneath : In the Compasse , and Circuit of them there is Joy , and in a word every where . And this ( as we think , and as we have exprest our selves in the beginning of this Book ) is that thing which God hath prepared for those that love him , namely Ioy. Therefore in my opinion , eternal Beatitude , or eternal felicity is nothing else but a sufficiency , or fulnesse of all good things , according to our own desire , and without any indigency , which felicity all the friends of God shall fully injoy in the life which is to come . For when we speake of good things , we do not say but that life eternal is farre more great and glorious then this temporal life , which we have mentioned onely by way of Manuduction . Seeing then that the Just shall be rewarded with so great a Felicity , it remaines on the contrary , that the unjust shall be visited with some extraordinary Infelicity . For as we have described the Elect according to those abilities which God gave us : namely that their Beauty , Swiftnesse , and Strength , their Liberty , Health and Pleasure should render them Cheerful and Triumphant : So on the other side a certaine horrible , inestimable deformity , a dulnesse of motion and spirit , together with their Impotencie , and Captivity in Chaines of Darknesse , as also their Melancholy , and paine shall make the Reprobate to mourne and howle . Verily that Length of Life , which the just shall most joyfully embrace , because it conduceth to their fruition of eternal happinesse , will be very odious , and a meere Curse to the unjust , because it exposeth them to an endlesse sense of ever-lasting tortures . If I look on their Wisdome , I know not what to speak of it , unlesse I say , that as to the just it will be great joy and honour , so in the unjust knowledge shall be turned into sadnesse and distraction of spirit . As for Love , whereby the Saints of God shall be link'd together with joy unspeakable : It shall be a meer Affliction to the Impious , for by how much the more they love one another , by so much will they be the more troubled one at anothers punishment . If it be question'd whether they may injoy any peace or concord ? It is answered , they will be at discord with every creature , and every creature with them . Hence in opposition to the power of the Saints , the wicked shall be deprived of all power : They shall never be able to attaine to any thing they would have , and what they can have , even that is it which they would not have . The wicked then instead of the honour and eternal happinesse of the Saints shall receive to their portion eternal shame , and now what more shall we say for a Conclusion to these things ? Truly , that as the friends of God shall alwayes triumph in the security of their everlasting Beatitude , so the Enemies and Adversaries of God shall utterly despaire of any redemption from their endlesse Miseries : But in lieu of the eternal ineffable joyes of the Blessed , they shall inherit unspeakable everlasting woes ; especially such , who because of their impenitency for their sinnes , shall be condemned to passe into the society of Devils . FINIS . Soli Deo Gloria . Books Printed or sold by William Leake at the sign of the Crown in Fleet-street between the two Temple gates A Bible of a very 〈…〉 Roman letter in 4 o A Tragedy written by the most learned Hugo . Grotius , called CHRISTVS PATIENS , and Translated into English by George Sandys in 8o. Man become Guilty , or the Corruption of Nature by Sinne , By Iohn Francis Senault : and Englished by Henry Earle of Monmouth , in 4o. The Fort Royall of holy Scriptures , or a new Concordance of the chief heads of Scripture , Common-Placed for such as would suddenly command all the Rarities in the Book of God , by I. H. in 8o. The Idyot , in 8o. by Cardinal Cusanus in four Books , the 1 and 2 of Wisdome , the third of the Minde , the fourth of Statick Experiments , or Experiments of the Ballance ; & Englished by D r Everard . Nosce te ipsum , in 8o. this Oracle Expounded in two Elegies , the first of Humane Knowledge , the second of the Soule of Man and the Immortality thereof , by Sir Iohn Davies . Mayers Catechisme , in 8o. Bishop Halls Old Religion . Book of Martyrs in folio , Bishop Andrewes Sermons in folio . Bishop Babingtons works in folio . Adams on Peter in folio , Marburies Commentary on Habakkuk , 4o. Pagets Christianography in 4o. Boultons works in 4o. Lattymers Sermons in 4o. Speculum Mundi , or a discourse of the sixe-dayes Creation , in 4o. King on the Lords Prayer , in 4o. Sir Richard Baker on the Lords Prayer , 4o. Barker on the Commandments . Via Tuta , & Via Devia . in 12o. written by Sir Humphrey Lynde . Catechistical Doctrine . Dents Path-way to Heaven , in 8o. Davids Blessed man. Poesie of godly Prayers . Gerards Meditations . Croms of Comfort . Hookers Souls preparation for Christ. Notes, typically marginal, from the original text Notes for div A64745-e4930 * Cyprian de caenâ domini , Crucihaeremus , sanguinem , sugimus , & inter ipsa redemptoris nostri vulnera figimus linguam . Notes for div A64745-e6180 * A Proverb in Italy , La notte é madre de pensieri . — Contempsit mori Qui non concupiscit — * There is extant a little book called Speculum Visionis printed at Norimberge 1508 , wherein this fearful desolation and destruction of the Church by Lay-men is expressely foretold . * N. Marcellus de doctorum indagine . Potest fatum morum mutabilitate converti , ut exiis celeriùs vel tardiùs aut bonum fiat , aut pessimum . * Non est , salleris , haec beata non est , Quam vos creditis esse , vita non est . Fulgentes manibus videre gemmas , Aut auro bibere , & cubare cocco : Qui vultus Acherontis atri , Qui Styga tristem non tristis videt , Audétque vitae ponere sinem , Parille regi , par superis erit . * Ingeniosa gula est : siculo scarus a quore mersus Ad mensam vivus perducitur , inde lucrinis Eruta littoribus vendunt conchylia caenas Ut renovent per damna famem . Jam Phasides unda , Orbata est avibus ; mutoque in littore tantū . Solae desettis aspirant frondibus aurae . — mors sola fatetur Quantula sunt hominū corpuscula . — * Egredere , quid times ? egredere anima mea ; Septuaginta propè annis Christo servisti , & mortem times ? Hieron . in vitâ Hilar. * Omne quod est suprà lunam aeternumque bonúmque . Esse scias nec triste aliquid coelestia tangit . Quippe ultra fines lunae illcetabile nil est ; Cuncta mala in terris posuit Deus , illáque clausit In medio , & vetuit sacrum contingere coelum . Supra autem lunam lucis sunt omnia plena Nec non laetitiae & pacis ; non tempus & error Et senium & mors est illîc , nec inutile quicquam . Mar. Pal. * Est poena praesens consciae mentis pavor , Animusque culpâ plenus , & semet timens . Scelusal quis tutum , nullus securum tulit . Hieron . in vit . Pat. * Sinnes are not felt , till they are acted . * Coelo tegitur , qui non habeturnam . ¶ Jam ruet & bustum , titulusque in marmore sectus , — tumulis autem morientibus , ipse Occumbes etiam , sic mors tibi tertia restat . * Non sanctum dixit , sed peccatorem . — O quantum bonum est obstare nulli , carpere securas dapes ! Humi ejacentemselera non intrant casam . * A fish that ( as soon as ever he is struck , ) so benums the Anglet , that he dies . Arcanas hyemes & caeca papavera ponti Aldo sinu , & celerem frigida vincla necem . Qui jacet in terra , non habet undè cadat . Omnem crede diem tibi diluxisse supremum . * Mr. George Herbert of blessed memory ; See his incomparable prophetick Poems , and particularly these , Church-musick , Church-rents , and schisms . The Church militant . Petrar . de Contem mund● . Immortalia ne speres monet annus , & almum Quae rapit hora diem . Frigora mitescunt Zephyris , ver proterit aestas Interitura simul . Pomifer Autumnus fruges effuderit , & mox Bruma recurrit in●●s . And rising at midnight the Stars espi'd All posting Westward in a silent glide . Notes for div A64745-e16350 Robert Duke of Normandy . Notes for div A64745-e16810 What God hath cleansed , call not thou common , Acts 10.15 . * Constantiam . * This is onely proposed , not asserted , nor ( indeed ) can it be , for our Saviour himself tels us , That there is joy in the presence of the Angels of God over one sinner that repenteth , Luke 15.10 . and their song is , good will towards men . * Here the Translatour omitted some passages which he conceived not necessary , and perhaps they might be spurious . 
A63668	----	A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. 1677 Approx. 237 KB of XML-encoded text transcribed from 116 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A63668 Wing T292 ESTC R219156 99830672 99830672 35125 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A63668) Transcribed from: (Early English Books Online ; image set 35125) Images scanned from microfilm: (Early English books, 1641-1700 ; 2080:16) A choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. Also festival hymns, according to the manner of the ancient church. Composed for the use of the devout, especially of younger persons, by Jeremy Taylor, D.D. Taylor, Jeremy, 1613-1667. Duppa, Brian, 1588-1662. Guide for the penitent: or, A modell drawn up for the help of a devout soul wounded with sin. The eleventh edition. [12], 216 p. : ill. printed by J. Grover, for R. Royston, bookseller to his most Sacred Majesty, London : 1677. Half title: The golden grove. The eleventh edition. Includes additional title page (A1v), engraved: The guide of instant-devotion together with A guide for the penitent. "A guide for the penitent. .." has a separate dated title page; pagination and register are continuous. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. Prayer-books -- Early works to 1800. Catechisms, English -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-00 Aptara Keyed and coded from ProQuest page images 2001-08 Kirk Davis Sampled and proofread 2005-03 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. THE Golden Grove . The Eleventh Edition . THE GUIDE of Infant-Devotion together with a Guide for the PENITENT A CHOICE MANUAL , Containing What is to be Believed , Practised , and Desired or Prayed for ; the Prayers being fitted to the several Days of the Week . ALSO FESTIVAL HYMNS , According to the Manner of the ANCIENT CHURCH . Composed for the use of the Devout , especially of younger Persons , By Jeremy Taylor , D. D. LONDON , Printed , by J. Grover , for R. Royston , Bookseller to his most Sacred Majesty . 1677. TO THE Pious and Devout . READER IN this sad declension of Religion , the Seers , who are appointed to be the Watchmen of the Church , cannot but observe that the Supplanters and Underminers are gone out , and are digging down the foundations ; and having destroy'd all publick forms of Ecclesiastical Government , discou●…tenanc'd an excellent , Liturgie , taken off the hinges of Unity , disgrac'd the Articles of Religion , polluted publick Assemblies , taken away all cognizance of Schism , by mingling all Sects , and giving Countenance to that against which all Power ought to stand upon their guard . There is now nothing left , but that we take care that men be Christians : For concerning the Ornament and advantages of Religion , we cannot make that provision we desire ; Incertis de salute de gloria minime certandum . For since they who have seen Jerusalem in prosperity , and have forgotten the order of the Morning and Evening Sacrifice , and the beauty of the Temple will be tempted to neglect so excellent a ministration , and their assembling themselves together for peace , and holy Offices , and be content with any thing that is brought to them , though it be but the husks and acorns of Prodigals and Swine , so they may enjoy their Lands and their Money with it ; we must now take care that the young men , who were born in the Captivity , may be taught how to Worship the God of Israel after the manner of their fore-fathers , till it shall please God that Religion shall return into the Land , and dwell safely , and grow prosperously , But never did the excellency of Episcopal Government apppear so demonstratively and conspicuously as now : Under their conduct and order we had a Church so united , so orderly , so govern'd , a Religion so setled , Articles so true , sufficient , and confess'd Canons so prudent and so obey'd , Devotions so regular and constant , Sacraments so adorn'd and ministred , Churches so beauteous and religious , Circumstances of Religion so grave and prudent , so useful and apt for edification , that the enemies of our Church , who serve the Pope in all things , and Jesus Christ in some , who dare transgress an Institution and Ordidinance of Christ , but dare not break a Canon of the Pope , did despair of prevailing against Us and Truth , and knew no hopes but by setting their faces against us to destroy this Government , and then they knew they should triumph without any enemy : so Balaam the Son of Bosor was sent for , to curse the People of the Lord , in hope that the son of Zippor might prevail against them that had long prospered under the Conduct of Moses and Aaron . But now instead of this excellency of Condition and Constitution of Religion , the people are fallen under the Harrows and Saws of impertinent and ignorant Preachers , who think all Religion is a Sermon , and all Sermons ought to be Libels against Truth and old Governours , and expound Chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtian any thing but Wealth and Victory , Power and Plunder : and the People have reap'd the fruits apt to grow upon such Crab-stocks ; they grow idle and false , hypocrites and careless , they deny themselves nothing that is pleasant , they despise Religion , forget Government , and some never think of Heaven , and they that do , think to go thither in such paths which all the Ages of the Church did give men warning of , lest they shoul that way go to the Devil . But when men have try'd all that they can , it is to be supposed they will return to the excellency and advantages of the Christian Religion , as it is taught by the Church of England ; for by destroying it no end can be serv'd but of Sin and Folly , Faction and Death eternal . For besides that no Church , that is enemy to this , does worship God in that truth of Propositions , in that unblameable and pious Liturgie , and in preaching the necessities of holy life , so much as the Church of England does ; besides this ( I say ) it cannot be persecuted by any Governour that understands his own Interest , unless he be first abused by false Preachers , and then prefers his secret Opinion before his publick Advantage . For no Church in the World is so great a friend to Loyalty and Obedience as she , and her Sisters of the same perswasion . They that hate Bishops have destroy'd Monarchy , and they that would erect an Ecclestical Monarchy must consequently subject the temporal to it ; and both one and the other would be supream in Consciences : and they that govern there with an opinion that in all things they ought to be attended to , will let their Prince govern others , so long as he will be rul'd by them . And certainly for a Prince to persecute the Protestant Religion , is as if a Physician should endeavour to destroy all Medicaments , and Fathers kill their Sons , and the Master of Ceremonies destroy all Formalities and Courtships , and as if the Pope should root out all the Ecclesiastick State. Nothing so combines with Government , if it be of God's appointment , as the Religion of the Church of England , because nothing does more adhere to the Word of God , and disregard the crafty advantages of the World. If any man shall not decline to try his Title by the Word of God , it is certain there is not in the world a better guard for it than the true Protestant Religion , as it is taught in our Church . But let things be as it please God ; it is certain that in that day when Truth gets her Victory , in that day we shall prevail against all God's enemies and ours , not in the purchaces and perquisites of the world , but in the rewards and returns of Holiness and Patience , and Faith and Charity ; for by these we worship God , and against this Interest we cannot serve any thing else . In the mean time we must by all means secure the founndation , and take care that Religion may be conveyed in all its material parts the same as it was , but by new and permitted instruments . For let us secure that our young men be good Christians , it is easy to make them good Protestants , unless they be abus'd with prejudice , and suck venom with their milk ; they cannot leave our Communion till they have reason to reprove our Doctrine . There is therefore in the following pages a Compendium of what we are to Believe , what to do , and what to Desire . It is indeed very little ; but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . And he that hath given the following Assistances to thee , desires to be even a door-keeper in God's House , and to be a servant of the meanest of God's servants , and thinks it a worthy employment to teach the most ignorant , and make them to know Christ , though but in the first rudiments of a holy Institution . This only he affirms , that there is a more solid comfort and material support to a Christian spirit in one article of Faith , in one period of the Lord's Prayer , in one Holy Lesson , than in all the disputes of impertinent people , who take more pains to prove there is a Purgatory , than to perswade men to avoid Hell : And that a plain Catechism can more instruct a Soul , than the whole day's prate which some daily spit forth , to bid them get Christ , and persecute his Servants . Christian Religion is admirable for its wisdom , for its simplicity ; and he that presents the following Papers to thee , designs to teach thee as the Church was taught in the early days of the Apostles ; to believe the Christian Faith , and to understand it ; to represent plain Rules of good Life ; to describe easie Forms of Prayer ; to bring into your Assemblies Hymns of Glorification and Thanksgiving , and Psalms of Prayer . By these easy paths they lead Christ's little ones into the Fold of their great Bishop : and if by this any service be done to God , any ministery to the Soul of a Child or an ignorant Woman , it is hoped that God will accept it : and it is reward enough , if by my Ministery God will bring it to pass that any Soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . But do thou pray for him that desires this to thee , and endeavours it , Jer. Taylor . CREDENDA , OR , What is to be Believed . A SHORT CATECHISM For the Institution of young persons in the Christian Religion . Quest. IN what does true Religion consist ? Answ. In the knowledge of the one true God , and , whom he hath sent Jesus Christ , and in the worshipping and serving them . Quest. What doest thou believe concerning God ? Answ. 1. That there is is a God : 2. That he is One , 3. Eternal , 4. Almighty : 5. That he hath made all the world : 6. That he knows all things : 7. That he is a Spirit ; not of any shape , or figure , or parts , or body : 8. That he is present in all places : 9. That his seat is in Heaven , and he governs all the world , so that nothing happens without his order and leave : 10. That he is the Fountain of Justice , 11. Of Mercy , 12. of Bounty or Goodness : 13. That he is unalterably happy , and infinitely perfect : 14. That no evil can come near him : 15. And he is the Rewarder of them that diligently seek him . Quest. What other Mystery is revealed concerning God ? Answ. That God being one in Nature , is also three in Person ; expressed in Scripture by the names of [ Father , Son , and Holy Spirit . ] The first Person being known to us by the name of [ The Father of our Lord Jesus Christ. ] The second Person is called [ The son , and the Word of the Father . ] The third is [ The Spirit and promise of the Father . ] And these are Three and One after a secret manner , which we must believe , but cannot understand . Quest. What is this God to us ? Answ. He is our Creator and Father , and therefore he is our Lord ; and we are his Creatures , his Sons , and his Servants . Quest. Wherefore did God create and make us ? Answ. That we might do him honour and service , and receive from him infinite felicities . Quest. How did God make man ? Answ. By the Power of his word out of the slime of the Earth , and he breathed into him the breath of life . Quest. Was man good or bad when God made him ? Answ. Man was made pure and innocent . Quest. How then did man become sinful and miserable ? Answ. By listening to the whispers of a tempting spirit , and breaking an easy Commandment which God gave him as the first tryal of his obedience . Quest. What evils and chages followed this Sin , Answ. Adam , who was the first man and the first sinner , did both for himself and his posterity fall into the state of death , of sickness and misfortunes , and disorder both of Body and Soul : we were thrown out of Paradise , and lost our Immortality . Quest. Was man left in these evils without Remedy ? Answ. No ; but God , pitying his creature promised , That of the seed of the Woman he would raise up a Saviour and Redeemer , who should restore us to God's favour , and to the felicity which we lost . Quest. How did God perform the promise ? Answ. By sending Jesus Christ to take upon him our nature , to die for our sins , to become our Lord , and the Author of holiness , and life , and Salvation to mankind . Quest. Who is Jesus Christ ? Answ. He is the Son of God , the Second Person of the holy Trinity , equal with the Fathe , rtrue God without beginning of life or end of daies . Quest. How then could he be our Redeemer , and the promised seed of the Woman ? Answ. The Son of God in the fulness of time , by the miracles of his Mercy , took upon him Humane nature , and united it after a wonderful manner to his Godhead ; so that he was both God and Man. He was born of a Virgin , who conceived him not by any natural means , but by the power of the holy Ghost , and was called Jesus Christ ; and his Mother's name was Mary of the seed of Abraham , of the family of David . And all these things came to pass when Augustus Caesar was Lord of the Roman Empire . Quest. How did Jesus Christ work this promised Redemption for us ? Answ. By his holy and humble life , and his obedient dying a painful death for us upon the Cross. Quest. What benefits do we receive by the life and death of Jesus Christ ? Answ. We are instructed by his Doctrine , encouraged by his excellent Example , we are reconciled to God by his death ; He hath given us an excellent Law , and glorious Promises , and himself hath received power to make good all those Promises to his Servants , and fearfully to destroy them that will not have him to reign over them . Quest. What Promises hath Jesus Christ made us in the Gospel ? Answ. He hath promised to give us all that we need in this life ; That every thing shall work together for our good ; That he will be with us in tribulation and persecution . He hath promised his Graces and his holy Spirit to enable us to do our duty ; and if we make use of these Graces , he hath promised to give us more . He hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our Souls , and to give us eternal life , and joys that shall never cease . Quest. How is Jesus Christ able to do all this for us ? Answ. When he had suffered death , and was buried three days , God raised him up again , and gave him all power in Heaven and Earth made him head of the Church , Lord of Men and Angels , and the judge of the quick and dead . Quest. By what means doth Jesus Christ our Lord convey all these Blessings to us ? Answ. Jesus Christ had three Offices , and in all he was Mediator between God and man ; He is our Prophet , our Priest , and our King. Quest. What was his Office as he was a Phophet ? Answ. This Office he finished on earth ; beginning when he was thirty years old to ●…each the Gospel of the Kingdom , Faith and Repentance . Quest. When began his Priestly Office ? and wherein does it consist ? Answ. It began at his death ; for he was himself the Priest and the Sacrifice , offering himself upon the Altar of the Cross for the sins of all the World. Quest. Did his Priestly Office then cease ? Answ. No : He is a Priest for ever , that is , unto the end of the world , and represents the same Sacrifice to God in Heaven , interceding and praying continually for us in the virtue of that sacrifice , by which he obtains relief of all our necessities . Quest. What doth Christ in Heaven pray for on our behalf ? Answ. That our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to God , and be saved . Quest. How is Jesus Christ also our King ? Answ. When he arose from his grave , and had for forty days together conversed with his Disciples , shewing himself alive by many infallible tokens , he ascended into Heaven , and there sits at the right hand of God , all things being made subject to him , Angels , and Men , and Devils , Heaven and Earth , the Elements , and all the Creatures ; and over all he reigns , comforting and defending his elect , subduing the power of the Devil , taking out the sting of Death , and making all to serve the Glory of God , and to turn to the good of his Elect. Quest. How long must his Kingdom last ? Answ. Till Christ hath brought all his enemies under his feet , that is , till the day of judgment : in which Day shall be performed the greatest acts of his Kingly power ; for then he shall quite conquer Death , triumph over the Devils , throw his enemies into Hell-fire , and carry all his Elect to never-ceasing glories : and then he shall deliver up the Kingdom to his Father , that God may be all in all . Quest. How is Christ a Mediator in all these Offices . Answ. A Mediator signifies one that stands between God and us . As Christ is a Prophet , so he taught us his Father's will , and ties us to obedience : As he is a Priest , he is our Redeemer , having paid a price for us even his most precious blood ; and our Advocate , pleading for us , and mediating our Pardon and Salvaon : As he is a King , so he is our Lord , our Patron , and our Judge ; yet it is the Kingdom of a Mediator , that is , in order to the world to come , but then to determine and end . And in all these he hath made a Covenant between God and us of an everlasting interest . Quest. What is the Covenant which Jusus Christ our Mediator hath made between God and us ? Answ. That God will write his Laws in our hearts , and will pardon us and defend us , and raise us up again at the last day , and give us an inheritance in his Kingdom . Quest. To what Conditions hath he bound us on our parts . Answ. Faith and Repentance . Quest. When do we enter into this Covenant ? Answ. In our Baptism , and at our ripe years , when we understand the secrets of the kingdom of Christ , and undertake willingly what in our names was undertaken for us in our infancy . Quest. What is the Covenant of Faith which we enter into in Baptism ? Answ. We promise to believe that Jesus Christ is the Messias , or he that was to come into the world ; That he is the Anointed of the Lord , or the Lord 's Christ ; That he is the Son of God , and the Son of the Virgin Mary ; That he is God incarnate , or God manifested in the flesh ; That he is the Mediator between God and Man ; That he died for us upon the Cross , and rose again the third day , and ascended into Heaven , and shall be there till the day of Judgment ; that then he shall be our Judge ; in the mean time he is the King of the world , and head of the Church . Quest. What is the Covenant of Repentance ? Answ. We promise to leave all our sins , and with a hearty and sincere endeavour to give up our will and affections to Christ , and do what he hath commanded ( according to our power and weakness . ) Quest. How if we fail of this Promise through infirmity , and commit sin ? Answ. Still we are within the Covenant of Repentance , that is , within the promise of pardon , and possibility of returning from dead works and mortifying our lusts : and though this be done after the manner of men , that is , in weakness , and with some failings ; yet our endeavour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon must be lasting and persevering . Quest. What Ministeries hath Christ appointed to help us in this duty ? Answ. The Ministery of the Word and Secraments , which he will accompany with his Grace and his Spirit . Quest. What is a Sacrament ? Answ. An outward Ceremony ordained by Christ , to be a sign and a means of conveying his grace unto us . Quest. How many Sacraments are ordained by Christ ? Answ. Two : Baptism , and the Supper of our Lord. Quest. What is Baptism ? Answ. An outward washing of the Body in Water , in the Name of the Father , Son , and Holy Ghost : in which we are buried with Christ in his death , after a Sacramental manner , and are made partakers of Christ's Death and of his Resurrection , teaching us , that we should rise from the death of Sin to the life of Righteousness . Quest. VVhat is the Sacrament of the Lords Supper ? Answ. A ceremony of eating Bread and drinking Wine , being blessed and consecrated by God's Minister in publick Assemblies , in remembrance of Christ's Death and Passion . Quest. What benefits are done unto us by this Sacrament ? Answ. Our Souls are nourished by the Body and Blood of Christ , our Bodies are sealed to a Blessed Resurrection and to Immortality ; our Infirmities are strengthned , our Graces encreased , our Pardon made more certain : and when we present our selves to God , having received Christ's Body within us , we are sure to be accepted , and all the good prayers we make to God for our selves and others are sure to be heard . Quest. Who are fit to receive this Sacrament ? Answ. None but baptized Christians , and such as repent of their Sins , and heartily purpose to lead a good Life . Quest. What other Ministeries hath Christ ordained in his Church to help us , and to bring so many great purposes to pass ? Answ. Jesus Christ hath appointed Ministers and Embassadors of his own , to preach his word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separato the vile from the precious , to administer the Sacraments , and to watch for the good of our Souls . Quest. What are we tied to perform towards them ? Answ. To pay them honour and maintenance , to obey them in all things according to the Gospel , and to order our selves so that they may give account of our Souls with chearfulness and joy . Quest. Which are the Commandments and Laws of Jesus Christ ? Answ. They are many , but easy ; holy , but very pleasant to all good minds , to such as desire to live well in this world and in the world to come : and they are set down in the Sermons of our Blessed Lord and of his Apostles ; but especially in the 5 , 6 , 7. Chapters of S. Matthew . AN EXPOSITION OF The Apostles Creed I Believe in God , I Believe that there is a God , who is one , true , supreme and alone , infinitely wise , just , good , free , eternal , immense and blessed , and in him alone we are to put our trust . The Father Almighty , I believe that he is ( 1. ) the Father of our Lord Jesus Christ , and ( 2. ) of all that believe in him , whom he hath begotten by his Word , and adopted to the inheritance of Sons : and because he is our Father , he will do us all that good ; to which we are created and designed by Grace ; and because he is Almighty , he is able to perform it all ; and therefore we may safely believe in him and relie upon him . Maker of Heaven & Earth . He made the Sun and the Moon the Stars , and all the Regions of Glory ; he made the Air , the Earth and the Water , and all that live in them ; he made Angels and Men : and he who made them does , and he only can preserve them in the same being , and thrust them forwards to a better . He that preserves them does also govern them , and intends they should minister to his Glory : and therefore we are to do worship and obedience to him in all that we can , and that he hath commanded . And in Jesus Christ , I also believe in Jesus Christ , who is and is called a Saviour , and the Anointed of the Lord , promised to the Patriarchs , whom God anointed with the Holy Spirit and with power , to become the Great Prophet , and declarer of his Father's Will to all the world ; telling us how God will be worshipped and served : he is anointed to be the Mediator of the New Covenant , and our High-Priest , reconciling us to his Father by the Sacrifice of himself ; and to be the Great King of all the world . And by this Article we are Christians , who serve and worship God the Father through Jesus Christ. His only Son. Jesus Christ is the Son of God , he alone , of him alone . For God by his Holy Spirit caused him to be born of a Virgin ; by his power he raised him from the dead , and gave him a new Birth or being in the Body . : he gave him all power , and all excellency . And beyond all this , he is the express Image of his person , the brightness of his glory , equal to God , beloved before the beginning of the world , of a nature perfectly Divine , very God by essence , and very Man , by assumption : as God , all one in nature with the Father , and as Man , one Person in himself . Our Lord ; Jesus Christ , God's only Son , is the Heir of all things and persons in his Father's house : All Angels and Men are his servants , and all the Creatures obey him . We are to believe in him , and by Faith in him onely and in his name we shall be saved . Who was conceived by the Holy Ghost , I believe that Jesus Christ was not begotten of a Man , nor born by natural means , but that a Divine Power from God [ God 's Holy Spirit ] did overshadow the Virgin-Mother of Christ , and made her in a wonderful manner to conceive Jesus in her womb ; and by this his admirable manner of being conceived he was the Son of God alone , and no Man was his Father . Born of the Virgin Mary , Though God was his Father , and he begat him by the power of the Holy Ghost , and caused him miraculously to begin in the womb of his Mother ; yet from her he also derived his humane Nature , and by his Mother he was of the Family of King David , and called the Son of Man ; his Mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of God , and because she was of rare exemplar modesty and humility : and she received the honour of being a Mother to the Son of God , and ever a Virgin , and all generations shall call her blessed . Suffered under Pontius Pilate . After that Jesus passed through the state of Infancy and Childhood , being subject to his Parents , and working in an humble . Trade to serve his own and his Mother 's needs , he grew to the estate of a man : he began to preach at the age of thirty years , and having for about three years and a half Preached the Gospel , and taught us his Father's will , having spoken the Gospel of his Kingdom , and revealed to us the secrets of Eternal life , and Resurrection of the Dead , Regeneration , and Renewing by the Holy , Spirit , perfect Remission of sins , and Eternal Judgment ; at last , that he might reconcile the world to his Father , he became a Sacrifice for all our sins , and suffered himself to be taken by the malicious Jews , and put to a painful and shameful death ; they being envious at him for the number of his Disciples , and the reputation of his person , the innocence of his life , the mightiness of his Miracles , and the power of his Doctrine : and this Death he suffered when Pontius Pilate was Governour of Judea . Was crucified . Jesus Christ being taken by the Rulers of the Jews , bound and derided , buffeted and spit upon , accused weakly and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his person and office ; and because he affirmed that great Truth , which all the world of good men long'd for , that he was the Messias , and designed to sit on the right hand of the Majesty on high , they resolved to call it Blasphemy , and delivered him over to Pilate , and by importunity and threats forced him , against his Conscience , to give him up to be scourged , and then to be Crucified . The Souldiers therefore mocking him with a Robe and Reed , and pressing a Crown of thorns upon his head , led him to the place of his death ; compelling him to bear his Cross , to which they presently nail'd him ; on which for three hours he hanged in extreme torture , being a sad spectacle of the most afflicted and the most innocent person of the whole world . Dead , When the Holy Jesus was wearied with tortures , and he knew all things were now fulfilled , and his Father's wrath appeased towards Mankind , his Father pitying his innocent Son groaning under such intolerable miseries , hastned his Death ; and Jesus commending his Spirit into the hands of his Father , cried with a loud voice , bowed his head , and died , and by his death sealed all the Doctrines and Revelations which he first taught the world and then confirmed by his Bloud . He was consecrated our merciful High-Priest , and by a feeling of our miseries and temptations , became able to help them that are tempted ; and for these his sufferings was exalted to the highest Throne , and seat of the right hand of God ; and hath shewn , that to Heaven there is no surer way than suffering for his Name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours . He reconciled us to God by his Death led us to God , drew us to himself , redeemed us from all iniquity , purchased us for his Father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto God. And this Death , being so highly beneficial to us , he hath appointed means to apply to us , and to represent to God for us in the Holy Sacrament of his last Supper . And upon all these considerations , that Cross which was a smart and shame to our Lord , is honour to us , and as it turned to his Glory , so also to our Spiritual advantages . And Buried . That he might suffer every thing of humane nature , he was by the care of his Friends and Disciples , by the leave of Pilate , taken from the Cross , and embalmed , ( as the manner of the Jews was to bury ) and wrapp'd linnen , and buried in a new grave hewn out of a Rock . And this was the last and lowest step of his Humiliation . He descended into Hell. That is He went down into the lower parts of the earth , ( as himself called it ) into the heart of the earth ; by which phrase the Scripture understands the state of Separation , or of Souls severed from their Bodies . By this his descending to the land of darkness , where all things are forgotten , he sanctified the state of Death & Separation , that none of his servants might ever after fear the jaws of Death and Hell ; whither he went , not to suffer torment , ( because he finished all that upon the Cross ) but to triumph over the gates of Hell , to verifie his Death , and the event of his sufferings , and to break the iron bars of those lower prisons , that they may open and shut hereafter only at his command . The third day he rose again from the Dead . After our Lord Jesus had abode in the grave the remaining part of the day of his Passion , and all the next day , early in the morning upon the third day , by the power of God , he was raised from Death and Hell to Light and Life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept : and although he was put to death in the flesh , yet now , being quickned in the Spirit , he lives for ever . And as we all die in Adam , so in Christ we all shall be made alive ; but every man in his own order : Christ is the first ; and we , if we follow him in the Regeneration , shall also follow him in the Resurrection . He ascended into Heaven , When our dearest Lord was risen from the Grave , he conversed with his Disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his Disciples at once appearing . Having spoken to them fully concerning the affairs of the Kingdom , and the Promise of the Father ; leaving them some few things in charge for the present , he solemnly gave them his Blessing , and in the presence of his Apostles was taken up into Heaven by a bright Cloud and the Ministery of Angels , being gone before us , to prepare a place for us above all Heavens , in the presence of his Father , and at the foot of the Throne of God. From which glorious presence we cannot be kept by the change of Death and the powers of the Grave , nor the depth of Hell , nor the height of Heaven ; but Christ being lifted up shall draw all his Servants unto him . And sitteth at the right hand of God the Father Almighty . I believe that Jesus Christ sitteth in Heaven above all Principalities and Powers , being exalted above every Name that is named in Heaven and Earth , that is above every creature above and below , all things being put under his feet . That he is always in the presence of his Father , interceding for us , and governs all things in Heaven and Earth , that he may defend his Church , and adorn her with his Spirit , and procure and effect her eternal Salvation , There he sits and reigns as King , and intercedes as our High-Priest . He is a Minister of the Sanctuary , and of the true Tabernacle which God made , and not man , the Author and Finisher of our Faith , the Captain of our Confession , the great Apostle of our Religion , the Great Bishop of our Souls , the Head of the Church , and the Lord of Heaven and Earth . And therefore to him we are to pay Dvino Worship , Service and Obedience ; and we must believe in him , and in God by him , and rely entirely on the mercies of God through Jesus Christ. From thence he shall come In the Clouds shining , and adorned with the glory of his Father , attended by millions of bright Angels , with the voice of an Archangel , and a shout of all the Heavenly , Army , the Trump of God ; and every eye shall see him , and they that pierced his hands and his ●…eet shall behold his Majesty , his Terror , and his Glory : and all the families of the earth shall tremble at his presence , and the powers of Heaven shall be shaken , and the whole earth and sea shall be broken in pieces and confusion ; for then he shall come to put an end to this world , and To Judge the Quick and the Dead . For the Father judgeth no man , but hath given all judgment to his Son. And at this day of Judgment the Lord Jesus shall sit in the Air in a glorious Throne ; and the Angels having gathered together God's Elect from the four corners of the world , all the kindreds of the earth , being brought before the Judgment-seat , shall have the Records of their Conscience laid open , that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the Justice of the Judge in passing the fearful Sentence upon them , and glorify the mercies of God towards his Redeemed ones : and then the righteous Judge shall condemn the wicked to the portion of Devils for ever , to a state of torments , the second , and eternal , and intolerabl death ; and the godly , being placed on his right hand , shall hear the blessed Sentence of absolution , and shall be led by Christ to the participation of the glories of his Father's Kingdom for ever and ever . Amen . I believe in the Holy Ghost [ or ] the Holy Spirit . Who is the third Person of the holy , undivided , ever-blessed Trinity , which I worship and adore and admire , but look upon with wonder , and am not in a capacity to understand . I believe that the Holy Spirit into whose name , as of the Father and the Son , I was baptized , is the heavenly Author , the Captain , the Teacher , and the Witness of all the Truths of the Gospel : that as the Father sent the Son , so the Son from Heaven sent the holy Spirit to lead the Church into all truth , to assist us in all Temptations , and to help us in the purchase of all Vertue . This Holy Spirit proceeds from the Father , and our Lord Jesus received him from his Father , and sent him into the world ; who receiving the things of Christ and declaring the same excellent Doctrines , speaks whatsoever he hath heard from him ; and instructed the Apostles , and builds the Church ; and produces Faith , and confirms our Hope , and increases Charity . And this Holy Spirit our blessed Lord hath left with his Church for ever , by which all the servants of God are enabled to do all things necessary to Salvation , which by the force of Nature they cannot do : and we speak by the Spirit , and work by the Spirit , when by his assistances any ways imparted to us we speak or do any thing of our duty . He it is who enlightens our Understanding , sanctifies our Will , orders and commands our affections ; he comforts our sorrows , supports our spirits in trouble , and enables us by Promises , and Confidences , and Gifts , to suffer for the Lord Jesus and the Gospel . And all these things God the Father does for us by his Son , and the Son by the Holy Spirit , and the Holy Spirit by all means within and without , which are operative upon and proportionable to the nature of reasonable creatures . This is he who works Miracles , gives the gifts of Prophecy and of Interpretation , that teaches us what and how to pray , that gives us Zeal and holy Desires ; who sanctifies Children in Baptism , and confirms them with his grace in Comfirmation , and reproves the world , and consecrates Bishops and all the Ministers of the Gospel , and absolves the Penitent , and Blesses the Obedient , and comforts the Sick , and excommunicates the Refractory , and makes intercession for the Saints : that is , the Church and those whom he hath Blessed , appointed and sanctified to these purposes , do all these Ministeries by his Authority and his Commandment and his Aids . This is he that testifies to our Spirits that we are the Sons of God , and that makes us to cry , Abba , Father ; that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endeavours to please God , that we can with chearfulness and joy call God our Father , and expect and hope for the portion of Sons both here and hereafter , and in the certainty of this hope , to work out our Salvation with fear and reverence , with trembling and joy , with distrust of our selves and mighty confidence in God. By this holy and ever-blessed Spirit several persons in the Church , and every man in his proportion , receives the gifts of Wisdom , and Utterance , and Knowledge , and Interpretation , and Prophesie and Healing , and Goverement , and discerning of Spirits , and Faith , and Tongues , and whatsoever can be necessary for the Church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . This is the great Promise of the Father , and it is the gift of God , which he will give to all them that ask him , and who live piously and chastly , and are persons fit to entertain so Divine a Grace . This Holy Spirit God gives to some more , to some less , according as they are capable . They who obey his Motions , and love his presence , and improve his Gifts , shall have him yet more abundantly : but they that grieve the Holy Spirit shall loose that which they have ; and they that extinguish him belong not to Christ , but are in the state of reprobation ; and they that blaspheme this holy Spirit , and call him the spirit of the Devil , or the Spirit of error , or folly , or do malicious despites to him , that is , they who on purpose , considering and chusing , do him hurt by word or by deed , ( so far as lies in them ) shall for ever be separated from the presence of God and of Christ , and shall never be forgiven in this world nor in the world to come . Lastly , this Holy Spirit seals us to the day of Redemption ; that is , God gives us his Holy Spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his Kingdom , in the inheritance of our Lord Jesus . The holy Catholick Church . I believe that there is and ought to be a visible company of men professing the service and discipline , that is , the Religion , of the Gospel , who agree together in the Belief of all the Truths of God revealed by Jesus Christ , and in confession of the Articles of this Creed , and agree together in praying and praising God through Jesus Christ , to read and hear the Scriptures read and expounded , to provoke each other to love and to good works , to advance the honour of Christ , and to propagate his Faith and Worship . I believe this to be a Holy Church , Spiritual , and not Civil and Secular , but sanctified by their Profession , and the solemn Rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their laws and institutions . And this Church is Catholick ; that is , it is not confined to the Nation of the Jews , as was the old Religion , but it is gathered out of all Nations , and is not of a differing Faith in differing places , but always did , doth , and ever shall profess the Faith which the Apostles preach'd , and which is contained in this Creed ; with whosoever believes is a Catholick and a Christian , and he that believes not is neither . This Catholick Church I believe , that is , I believe whatsoever all good Christians in all Ages and in all places did confess to be the Catholick and Apostolick Faith. The Communion of Saints , That is , the Communion of all Christians ; because by reason of their holy Faith they are called Saints in Scripture , as being begotten by God into a lively Faith , and cleansed by Believing : and by this Faith , and the Profession of a holy life in obedience to Jesus Christ , they are separated from the world , called to the knowledge of the Truth , justified before God , and indued with the holy Spirit of Grace , foreknown from the beginning of the world , and predestinated by God to be made conformable to the image of his Son , here in holiness of life , hereafter in a life of glory ; and they who are Saints in their belief and profession must be so also in their practice and conversation , that so they may make their calling and election sure , lest they be Saints onely in name and title , in their profession and institution , and not in manners and holiness of living ; that is , lest they be so before men , and not before God. I believe that all people who desire the benefit of the Gospel are bound to have a fellowship and society with these Saints , and communicate with them in their holy things , in their Faith , and in their Hope , and in their Sacraments , and in their Prayers , and in their Publick Assemblies , and in their Government : and must do to them all the acts of Charity and mutual help which they can and are required to : and without this Communion of Saints , and a conjunction with them who believe in God through Jesus Christ , there is no Salvation to be expected ; which Communion must be kept in inward things always and in all persons , and testified by outward acts always , when it is possible , and may be done upon just and holy conditions . The Forgiveness of sins . I believe that all the sins I committed before I came to the knowledge of the Truth , and all the slips of humane infirmity , against which we heartily pray , and watch , and labour , and all the evil habits of which we repent so timely and effectually that we obtain their contrary graces and live in them , are fully remitted by the blood of Christ ; which forgiveness we obtain by Faith and Repentance , and therefore are not justified by the Righteousness of Works , but by the Righteousness of Faith : and we are preserved in the state of forgiveness or justification by the fruits of a lively Faith , and a timely active Repentance . The Resurrection of the Body . I believe that at the last day all they whose sins are forgiven , and who lived and died in the Communion of Saints , and in whom the Holy Spirit did dwell , shall rise from their grves , their dead bones shall live and be clothed with flesh and skin , and their Bodies together with their Souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition ; it shall be Spiritual , Powerful , Immortal and Glorious , like unto his glorious body , who shall then be our Judge , is now our Advocate , our Saviour and our Lord. And the Life everlasting . I believe that they who have their part in this Resurrection shall meet the Lord in the Air , and when the blessed Sentence is pronounc'd upon them , they shall for ever be with the Lord in joys unspeakable and full of glory , God shall w●…pe all tears from their eyes ; there shall be no fear or sorrow , no mourning or death ; a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulness without want , light eternal brighter then the Sun , day and no night , joy and no weeping , difference in degree and yet all full ; there is love without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the Understandings are rich , the Will is satisfied , the Affections are all love and all joy , and they shall reign with God and Christ for ever and ever . Amen . This is the Catholick Faith , which except a man believe faithfully he cannot be saved . Tertull. de velandis Virgin. Regula quidem fidei ●…na omnino est , sola immobilis & irreformabilis , credendi , scilicet , in unicum Deum Omnipotentem , &c. Hac lege fidei manente , caet●…ra jam disciplinae & conversationis admittunt novitatem correctionis , operante , scil . & proficiente usque in finem Gratia Dei. The Rule of Faith is wholly one , unalterable , never to be mended , never changed ; to wit , I believe in God , &c , This Law of Faith remaining , in other things you may encrease and grow . S. Aug. de Fide & Symb. Haec est Fides , quae paucis verbis tenenda in Symbolo Novellis datur . Quae pauca verba fiedelibus not a sunt : ut credendo subjugentur Deo , subjugati recte vivant , recte vivendo cor mundent , corde mundo quod credunt , intelligant . This is the Faith which in few words is given to Novices . These few words are known to all the faithful ; that by believing they may be subject to God , by this subjection they may live well , by living-well they may purifie their hearts , and with pure hearts they may [ relish & ] understand what they do believe . Max. Taurin . de Tradit . Symb. Symbolum tessera est & signaculum , quo inter fideles Perfidosque secernitur . This Creed is the Badge or Cognizance by which the Faithful are discerned from Unbelievers . Hujus Catholici Symboli brevis & perfecta Confessio , quae duodecim Apostolorum totidem est signata sententiis , tam instructa est in munitione coelesti , ut omnes Haereticorum opiniones solo possint gladio detruncari . Leo M. ad Pulcheriam Aug. This short and perfect Confession of this Catholick Creed , which was consigned by the Sentences of twelve Apostles , is so perfect a celestial Armour , that all the Opinions of Hereticks may by this alone , as with a Sword , be cut in pieces . AGENDA : OR , Things to be done . THE DIARY OR , A RULE to spend each day religiously . SECT . 1. 1. SUppose every day to be a day of business : for your whole life is a race , and a battel ; a merchandise , and a journey . Every day propound to your self a Rosary or a Chaplet of good works to present to God at night . 2. Rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . Remember , he that rises first to Prayer hath a more early title to a Blessing . Bnt he that changes night into day , labour into idleness , watchfulness into sleep , changes his hopes of blessing into a dream . 3. Never let any one think it an excuse to lie in bed , because he hath nothing to do when he is up : for whoever hath a Soul , and hopes to save that Soul , hath work enough to do to make his calling and election sure , to serve God and to pray , to read and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . And if thou hast little to do , thou ought'st to imploy the more time in laying up for a greater Crown of Glory . 4. At your opening your eyes , enter upon the day with some act of piety . 1. Of Thanksgiving for the preservation of you the night past . 2. Of the Glorification of God for the works of the Creation , or any thing for the honour of God. 5. When you first go off from your bed , solemnly and devoutly bow your head , and worship the Holy Trinity , the Father , Son and Holy Ghost . 6. When you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . If you chuse to speak , speak somthing of God's praises , of his goodness , his mercies , or his greatness . Ever resolving that the first fruits of thy Reason and of all thy Faculties shall be presented to God , to sanctfie the whole harvest of thy conversation . 7. Be not curious , nor careless in your Habit , but always keep these measures . 1. Be not troublesome to thy self or to others by unhandsomness or uncleanness . 2. Let it be according to your state and quality . 3. Make Religion to be the difference of your habit , so as to be best attired upon Holy or Festival daies . 8. In your dressing , let there be ejaculations fitted to the several actions of dressing : as at washing your hands and face , pray God to cleanse your Soul from sin ; in putting on your cloaths , pray him to cloth your Soul with the righteousness of your Saviour and so in all the rest . For Religion must not onely be the garment of your Soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of Religion appear in every one of them , besides the innocence of all of them . 9. As soon as you are dressed with the first preparation of your cloaths , that you can decently do it , kneel and say the Lord's Prayer ; then rise from your knees and do what is necessary for you in order to your farther dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing Rules . 10. When you are dressed , retire your self to your Closet , and go to your usual devotions ; which it is good that at the first prayers they were divided into seven actions of Piety . 1. An act of Adoration . 2. Of Thanksgiving . 3. Of Oblation . 4. Of Confession . 5. Of Petition . 6. Of Intercession . 7. Of Meditation , or serious , deliberate , useful reading of the holy Scriptures . 11. I advise that your reading should be governed by these measures . 1. Let it not be of the whole Bible in order , but for your devotion use the New Testament , and such portions of the Old as contain the Precepts of holy life . 2. The Historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. Those portions of Scripture which you use in your prayers , let them not be long : a Chapter at once , no more . But then what time you can afford , spend it in thinking and meditating upon the holy Precepts w ch you read . 4. Be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of Prayer to God , or glorification of him . 5. I advise that you would read your Chapter in the midst of your Prayers in the Morning , if they be divided according to the number of the former actions ; because little interruptions will be apt to make your Prayers less tedious , and your self more attent upon them . But if you find any other way more agreeing to your spirit and disposition , use your liberty without scruple . 12. Before you go forth of your Closet , after your Prayers are done , set your self down a little while and consider what you are to do that day , what matter or business is like to imploy you or to tempt you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vain courtship , or feasting ; and when you enter upon it , remember upon what you resolved in your Closet . If yo are likely to have nothing extraordinary that day , a general recommendation of the affairs of that day to God in your prayers will be sufficient : but if there be any thing foreseen that is not usual , be sure to be armed for it by a hearty , though a short , prayer , and an earnest prudent resolution before-hand , and then watch when the thing comes . 13. Whosoever hath Children or Servants , let him or her take care that all the Children and Servants of the Family say their Prayers before they begin their work . The Lord's Prayer and the Ten Commandments , with the short verse at the end of every Commandment which the Church uses , and the Creed , is a very good office for them , if they be not fitted for more regular offices . And to these also it were good that some proper Prayer were apportioned , and they taught it . It were well if they would serve themselves of this Form set down at the end of this Diary . 14. Then go about the affairs of your house and proper imployment , ever avoiding idleness , or too much earnestness of affection upon the things of the world : Do your business prudently , temperately , diligently , humbly , charitably . 15. Let there be no idle person in or about your family , of beggars or unimployed Servants , but find them all work and meat , call upon them carefully , reprove them without reproaches or fierce railings . Be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. In your Servants suffer any offence against your self rather than against God ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , or sowers of dissention in the family , or amongst neighbours . 17. In all your entercourse with your neighbours in the day , let your affairs be wholly matter of business or civility , and always managed with Justice and Charity : never let it be matter of curiosity or enquiry into the actions of others , always without censuring or rash judgment , without backbiting , slandering or detraction : Do it not your self , neither converse with them that do . He or she that loves tale-bearers shall never be beloved , or be innocent . 18. Before dinner and supper , as often as it is convenient or can be had , let the publick Prayers of the Church , or some parts of them be said publickly in the family , and let as many be present as you can . The same rule is also to be observed for Sundays and Holy-days , for their going to Church . Let no servant be always detained , but relieved and provided for by changes . 19. Let your meal be temperate and wholesom according to your quality and the season , begun and ended with Prayer : and be sure that in the course of your meal , and before you rise , you recollect your self , and send your heart up to God with some holy and short Ejaculation ; remembring your duty , fearing to offend , or desiring and sighing after the eternal Supper of the Lamb. 20. After meal use what innocent refreshment you please , to refresh your mind or body with these measures . 1. Let it not be too expensive of time . 2. Let it not hinder your devotion , nor your business . 3. Let it be always without violence or passion . 4. Let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts and sober recollections , lest your mind be seized upon by it , and your affections carried off from better things : secure your affections for God , and sober and severe imployment . Here you may be refreshed , but take heed you neither dwell here , nor sin here . It is better never to use recreation , than at any time to sin by it : But you may use recreation , and avoid sin , and that 's the best temper . But if you cannot do both , be more careful of your Soul than of your refreshment ; and that 's the best security . But then , in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. Entertain no long discourse with any , but , if you can , bring in something to season it with Religion : as God must be in all your thoughts , so , if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you can speak of him , be sure you forget not to think of him . 22. Towards the declining of the day , be sure to retire to your private devotions : Read , meditate and pray . In which I propound to you this method , On the Lord's day meditate of the glories of the Creation , of the works of God , and all his benefits to mankind , and to you in particular . Then let your devotion be , humbly upon your knees to say over the 8 th and 9 th Psalms , and sometimes the 104 th , with proper Collects which you shall find or get : adding the form of Thanksgiving which is in the Rule of Holy Living , pag. 378. in the manner as is there directed , or some other of your own chusing . Meditate on Monday on 1. Death Tuesday 2. Judgment Wednesday 3. Heaven Thursday 4. Hell. Saying your usual Prayers , and adding some Ejaculations or short sayings of your own , according to the matter of your devotion . On Friday recollect your sins that you have done that week , and all your life-time and let your devotion be to recite humbly and devoutly some penitential Litanies , whereof you may serve your self in the Rule of Holy Living , pag. 373. On Saturday at the serne time , meditate on the Passion of our blessed Saviour and all the mysteries of our Redemption , which you may do and pray together by using the forms made to that purpose in the Rule of Holy Living , pag. 391. in all your devotions begin and end with the Lord's Prayer . Upon these two days and Sunday you may chuse some partions out of The Life of Christ , to read and help your meditation , proper to the mysteries you are appointed to meditate , or any other devout books . 23. Read not much at a time ; but meditate as much as your time and capacity and disposition will give you leave : ever remembring , that little reading and much thinking , little speaking and much hearing , frequent and short prayers and great devotion is the best way to be wise , to be holy , to be devout . 24. before you go to bed , bethink your self of the day past : if nothing extraordinary hath hapned , your Conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company , or a great joy , or a great sorrow , then recollect your self with the more diligence : ask pardon for what is amiss ; give God thanks for what was good . If you have omitted any duty , make amends next day ; and yet if nothing be found that was amiss , be humbled still , and thankful , and pray God for pardon if any thing be amiss that you know not of . If all these things be in your offices , for your last prayers be sure to apply them according to what you find in your examination : but if they be not , supply them with short ejaculations before you begin your last prayers , or at the end of them . Remember also and be sure to take notice of all the mercies and deliverances of your self and your Relatives that day . 25. As you are going to bed , as often as you can conveniently , or that you are not hindred by company , meditate of death and the preparations to your grave . When you lie down , close your eyes with a short prayer , commit your self into the hands of your faithful Creator : and when you have done , trust him with your self , as you must do when you are dying . 26. If you awake in the night , fill up the intervals or spaces of your not sleeping by holy thoughts and aspirations , and remember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to God to send to you and all mankind a mercy in the day of Judgment . 27. Upon the Holy-days observe the same Rules ; only let the matter of your meditations be according to the mystery of the day . As upon Christmas-day meditate on the Birth of our Blessed Saviour , and read the Story and Considerations which are in The Life of Christ : and to your ordinary devotions of every day add the prayer which is fitted to the mystery , which you shall find in The Life of Christ , or The Rule of Holy Living . Upon the day of the Annunciation , or our Lady-day , meditate on the Incarnation of our Blessed Saviour ; and so upon all the Festivals of the year . 28. Set apart one day for fasting once a week , or once a fortnight , or once a month at least : but let it be with these cautions and measures . 1. Do not chuse a Festival of the Church for your Fasting-day . 2. Eat nothing till your afternoondevotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. When you eat your meal , let it be no more than ordinary , lest your fasting day end in an intemperate evening . 4. Let the actions of all the day be proportionable ot it ; abstain from your usual recreations on that day , and from greater mirth . 5. Be sure to design before-hand the purposes of your fast , either for . Repentance , or for Mortification , or for the advantages of Prayer , and let your devotins be accordingly . But be sure not to think fasting , or eating fish , or eating nothing of it self to be pleasing to God , but as it serves to one of these purposes . 6. Let some part of that day extraordinary be set apart for Prayer for the actions of Repentance , for Confession of sins , and for begging of those Graces for whose sake you set apart that day . 7. Be sure that on that day you set apart something for the poor ; for Fasting and Alms are the Wings or Prayer . 8. It is best to chuse that day for your fast which is used generally by all Christians , as Friday and Saturday : but do not call it a fasting-day , unless also it be a day of extraordinary devotion and of Alms. 29. From observation of all the days of your life , gather out the four extraordinaries . 1. All the great and shameful sins you have committed . 2. All the excellent or greater acts of Piety which by God's grace you have performed . 3. All the great blessings you have received . 4. All the dangers and great sicknesses you have escaped : and upon all the days of your extraordinary devotions , let them be brought forth , and produce their acts of vertue . 1. Repentance and prayers for pardon . 2. Resolutions to proceed and increase in good works . 3. Thanksgiving to God. 4. Fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30 Keep a little Catalogue of these , and at the foot of them set down what Promises and Vows you have made , and kept or broken , and do according as you are obliged . 31. Receive the blessed Sacrament as often as you can : endeavour to have it once a month , besides the solemn and great Festivals of the year . 32. Confess your sins often , hear the Word of God , make Religion the business of your life , your study , and chiefest care ; and be sure that in all things a spiritual Guide take you by the hand . Thou shalt always rejoyce in the Evening , if thou dost spend the day vertuously . VIA PACIS . A SHORT METHOD OF Peàce and Holiness . With a Manual of DAILY PRAYERS Fitted to the days of the Week . SUNDAY . Decad the first . IT is the highest Wisdom , by despising the world to arrive at Heaven : for they are blessed whose daily exercise it is to converse with God by Prayer and Obedience ; by Love and Patience . It is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the pursuit of the world , and to be soon tir'd in whatsoever we begin to do for Christ. Watch over thy self , counsel thy self , reprove thy self , censure thy self , and judge thy self impartially ; whatever thou dost to others , do not neglect thy self . For every man profits so much as he does violence to himself . They that follow their own sensuality , stain their Consciences , and lose the grace of God ; but he that endeavours to please God , whatever he suffers , is beloved of God. For it is not a Question , Whether we shall or shall not suffer : but whether we shall suffer for God , or for the World ; whether we shall take pains in Religion , or in sin , to get Heaven , or to get riches . What availeth knowledg without the fear of God ? A humble ignorant man is better than a proud scholar , who studies natural things , and knows not himself . The more thou knowest , the more grievously thou shalt be judged . Many get no profit by their labour , because they contend for knowledge rather than for holy life ; and the time shall come , when it shall more avail thee to have subdu'd one lust , than to have known all mysteries . No man truly knows himself , but he groweth daily more contemptible in his own eyes . Desire not to be known , and to be little esteem'd of by men . If all be well within , nothing can hurt us from without : for from inordinate love and vain fear comes all unquietness of spirit and distraction of our senses . He to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of Spirit . It is not much business that distracts any man , but the want of purity , constancy , and tendency towards God. Who hinders thee more than the unmortified desires of thy own heart ? As soon as ever a man desires any thing inordinately , he is presently disquied in himself . He that hath not wholly subdued himself is quickly tempted nad overcome in small and trifling things . The weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation and contention and envy . He is truly gerat that is great in Charity , and little in himself . MONDAY . The second Decad. WE rather often believe and speak evil of others , than good . But they that are truly vertuous do not easily credit evil that is told them of their neighbours . For if others may do amiss , then may these also speak amiss . Man is frail and prone to evil , and therefore may soon fail in words . Be not rash in thy proceedings , nor confident and pertinacious in thy conceits . But consult with him that is wise , and seek to be instructed by a better than thy self . The more humble and resign'd we are to God , the more prudent we are in our affairs to men , and peaceable in our selves . The proud and the covetous can never rest . Be not asham'd to be , or to be esteem'd poor in this world ; for he that hears God teaching him , will find that it is the best wisdom to withdraw all our affections from secular honour and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the Will of God , to get the true riches . Be not proud of well doing●… for the judgment of God is far differing from the judgment of men . Lay not thy heart open to every one , but with the wise and them that fear God. Converse not much with young people and strangers . Flatter not the rich , neither do thou willingly or lightly appear before great Personages . Never be partaker with the persecutors . It is easier , and safer , and more pleasant , to live in obedience , than to be at our own disposing . Always yield to others when there is cause ; for that is no shame , but honour : but it is a shame to stand stiff in a foolish or weak argument on resolution . The talk of worldly affairs hindereth much ; although recounted with a fair intention : we speak wllingly , but seldom return to silence . TUESDAY . the Third Decad , WAtch and pray , lest your time pass without profit or fruit . But devout discourses do greatly further our spiritual progress , if persons of one mind and spirit be gathered together in God. We should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . He that esteem's his progress in Religion , to consist in exteriour Observances , his devotion will quickly be at an end : but to free your selves of passions is to lay the axe to the root of the tree , and the true way of peace . It is good that we sometimes be contradicted and ill thought of , and that we always bear it well , even when we deserve to be well spoken of . Perfect peace and security cannot be had in this world . All the Saints have profited by tribulations ; and they that could not bear temptations became reprobates , and fell from God. Think not all is well within when all is well without ; or that thy being pleas'd is a sign that God is pleas'd : but suspect every thing that is prosperous , unless it promotes Piety , and Charity and Humility . Do no evil , for no interest , and to please no man , for no friendship , and for no fear . God regards not how much we do , but from how much it proceeds . He does much that loves much . Patiently suffer that from others which thou canst not mend in them , until God please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . Every man's vertue is best seen in adversity and temptation . WEDNESDAY . The fourth Decad. BEgin every day to repent , not that thou shouldst at all defer it , or stand at the door , but because all that is past ought to seem little to thee , becanse it is so in it self : begin the next day with the same zeal , and the same fear , and the same humility , as if thou hadst never begun before . A little omission of any usual exercise of piety cannot happen to thee without some loss and considerable detriment , even though it be upon a considerable cause . Be not slow in common and usual acts of Piety and Devotion , and quick and prompt at singularities : but having first done what thou art bound to , proceed to counsels and perfections , and the extraordinaries of Religion , as you see cause . He that desires much to hear news is never void of passions and secular desires , and adherences to the world . Complain not too much of hinderances of Devotion : If thou let men alone , they will let thee alone ; and if you desire not to converse with them , let them know it , and they will not desire to converse with thee . Draw not to thy self the affairs of others , neither involve thy self in the suits and parties of great Personages . Know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . But if any comfort come to thee , it is a gift of God , and what thou didst not deserve . And remember , that oftentimes when thy body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . He that knows how to suffer any thing for God , that desires heartily the Will of God may be done in him , that studies to please others rather than himself , to do the will of his Superior , not his own , that chuseth the least portion , and is not greedy for the biggest , that takes the lowest place , and does not murmur secretly ; he is in the best condition and state of things . Let no man despair of mercy or success so long as he hath life and health . Every man must pass through fire and water before he can come to refreshment . THURSDAY . The fifth Decad. SOon may a man lose that by negligence which hath by much labour & a long time and a mighty grace scarcely been obtain'd . And what shall become of us before night , who are weary so early in the morning ? Wo be to that man who would be at rest , even when he hath scarcely a foot-step of holiness appearing in his conversation . So think , and so do , as if thou wert to die to day , and at night to give an account of thy whole life . Beg not a long life , but a good one ; for length of days often times prolongs the evil , and augments the guilt . It were well if that little time we live , we would live well . Entertain the same opinions and thoughts of thy sin , and of thy present state , as thou wilt in the day of sorrow . Thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy Salvation : Think so now , and thou wilt be more provident of thy time and of thy talent . For there will a time come , when every careless man shall desire the respite of one hour for Prayer and Repentance , and I know not who will grant it . Happy is he that so lives , that in the day of death he rejoyces , and is not amazed . He that would die comfortably , may serve his ends by first procuring to himself a contempt of the would , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-denial , and toleration of every cross accident for the love of Christ , and a tender Charity . While thou art well thou maies●… do much good , if thou wilt ; but when●… thou art sick , neither thou nor I can tel what thou shalt be able to do : It is no●… very much , nor very good . Few me●● mend with sickness , as there are but few●… who by travel and a wandering life become devout . Be not troubled nor faint in the●… labours of mortification , and the austerities of Repentance ; for in Hell one hour is more intollerable than a hundred years in the house of Repentance : and try ; for if thou canst not endure God punishing thy follies gently , for a while , to amend thee , how wilt thou endure his vengeance for ever to undo thee ? In thy Prayers wait for God , and think not every hearty Prayer can procure every thing thou askest . Those things which the Saints did not obtain without many prayers , and much labour , and showrs of tears , and a long protracted watchfulness and industry , do thou expect also in its own time , and by its usual measures . Do thou valiantly , and hope confidently , and wait patiently , and thou shalt find thou wilt not be deceived . Be careful thou dost not speak a lie in thy prayers , which , though not observed , is frequently practis'd by careless persons , especially in the forms of Confession , affirming things which they have not thought , professing sorrow which is not , making a vow they mean not . If thou meanest to be devout , and to enlarge thy Religion , do it rather by increasing thy ordinary devotions then thy extraordinary . For if they be not regular , but come by chance , they will not last long . But if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custom be made tender , and not willing to go less . FRIDAY . The sixth Decad. HE is a truly charitable and good man , who , when he receives injuries , grieves rather for the malice of him that injures him , than for his own suffering ; who willingly prays for him that wrongs him , and from his heart forgives all his fault ; who stays not , but quickly asks pardon of others for his errours or mistakes ; who sooner shews mercy than anger ; who thinks better of others than himself ; who offers violence to his appetite , and in all things endeavours to subdue the flesh to the spirit . This is an excellent abbreviature of the whole duty of a Christian. No man can have felicity in two states of things . If he takes it in God here , in him he shall have it hereafter , for God will last for ever . But if he takes felicity in things of this world , where will his felicity be when this world is done ? Either here alone or hereafter must be thy portion . Avoid those things in thy self which in others do most displease thee . And remember that as thine eye observes others , so art thou observed by God , by Angels , and by men . He that puts his confidence in God onely , is neither over-joyed in any great good things of this life , nor sorrowful for a little thing . Let God be thy love and thy fear , and he also will be thy Salvation and thy refuge . Do not omit thy Prayers for want of a good Oratory or place to pray in , nor thy duty for want of temporal encouragements . For he that does both upon God's account , cares not how or what he suffers , so he suffer well , and be the friend of Christ ; nor where nor when he prays , so he may do it frequently , fervently and acceptably . Very often remember and meditate upon the wounds and stripes , the shame and the pain , the death and the burial of our Lord Jesus ; for nothing will more enable us to bear our Cross patiently , injuries charitably , the labour of Religion comfortably , and censuring words and detractions with meekness and quietness . Esteem not thy self to have profited in Religion , unless thou thinkest well of others , and meanly of thy self : Therefore never accuse any but thy self ; and he that diligently watches himself will be willing enough to be silent concerning others . It is no great matter to live lovingly with good-natur'd , with humble and meek persons : but he that can do so with the froward , with the wilful and the ignorant , with the peevish and perverse , he only hath true charity : always remembring , that our solid true peace , and peace of God , consists rather in complying with others than in being complied with , in suffering and forbearing rather than in contention and victory . Simplicity in our intentions and purity of affections are the two wings of a Soul , investing it with the robes and resemblances of a Seraphim . Intend the honour of God principally and sincerely , and mingle not thy affections with any creature , but in just subordination to God , and to Religion , and thou shalt have joy , if there be any such thing in this World. For there is no joy but in God , and no sorrow but in an evil conscience . Take not much care what or who is for thee , or against thee ; the judgment of none is to be regarded if God's judgment be otherwise . Thou art neither better nor worse in thy self for any account that is made of thee by any but by God alone : secure that to thee , and he will secure all the rest . SATURDAY . The seventh Decad. BLessed is he that understands what it is to love Jesus , and contends earnestly to be like him . Nothing else can satisfie , or make us perfect . But be thou a bearer of his Cross , as well as a lover of his Kingdom . Suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter Cup of his passion as for the Loaves ; and remember , that if it be a hard saying , Take up my Cross and follow me , it is a harder saying , Go ye Cursed into everlasting fire . No man can always have the same spiritual pleasure in his Prayers . For the greatest Saints have sometimes suffered the banishment of the heart , sometimes are fervent , sometimes they feel a barrenness of Devotion : for this Spirit comes and goes . Rest therefore only in God , and in doing thy duty : and know that if thou beest over-joyed to day , this hour will pass away , and temptation and sadness will succeed . In all afflictions seek rather for Patience than for Comfort : if thou preservest that , this will return . Any man would serve God , if he felt pleasure in it always ; but the vertuous does it when his Soul is full of heaviness , and regards not himself , but God , and hates that consolation that lessens his compunction , but loves any thing whereby his is made more humble . That which thou dost not understand when thou readest , thou shalt understand in the day of thy visitation : for there are many secrets of Religion which are not perceived till they be felt , and are not felt but in the day of a great calamity . He that prays , despairs not . But sad is the condition of him that cannot pray . Happy are they that can and do , and love to do it . He that will be pleased in his prayers , must make his prayers his Rule . All our duty is there set down , because in all our duty we beg the Divine Assistance : and remember , that you are bound to do all those duties , for the doing of which you have prayed for the Divine Assistance . Be doing actions of Religion as often as thou canst , and thy worldly pleasures as seldom , that if thou beest surprised by sudden death , it may be odds but thou mayest be taken at thy Prayers , Watch , and resist the Devil in all his Temptations and Snares . His chief designs are these ; to hinder thy desire in good ; to put thee by from thy Spiritual imployment , from Prayers , especially from the Meditation of the Passion , from the remembrance of thy Sins , from humble Confession of them , from speedy Repentance , from the custody of thy Senses and of thy Heart , from firm purposes of growing in grace , from reading good Books , and frequent receiving the Holy Sacrament . It is all one to him , if he deceives the by a lye or by truth ; whether he amaze or trouble thee by love of the present , or fear of the future . Watch him but in these things , and there will be no part left unarmed in which he can wound thee . Remember how the Proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatesttalkers in the days of peace , have been the most dejected and pusillanimous in the day of temptation . No man ought to think he hath found Peace , when nothing troubles him ; or that God loves him , because he hath no enemy ; nor that all is well , because every thing is according to his mind ; nor that he is a holy person , because he prays with great sweetness and comfort . But he is at Peace who is reconciled to God ; and God loves him , when he hath overcome himself ; and all is well , when nothing pleases him but God , being thankful in the midst of his afflctions ; and he is holy , who , when he hath lost his comfort , loses nothing of his duty , but is still the same , when God changes his face towards him . POSTULANDA . OR , Things to be prayed for . A FORM of PRAYER , By way of Paraphrase expounding The Lord's Prayer . Our Father . MErciful and Gracious , thou gavest us being , raising us from nothing , to be an excellent creation , efforming us after thy own Image , tenderly feeding us , and conducting and strengthening us all our days : Thou art our Father by a more excellent Mercy , adopting us in a new birth , to become partakers of the ininheritance of Jesus : Thou hast given us the portion and the food of Sons ; O make us to do the Duty of Sons , that we may never loose our title to so glorious an inheritance . Let this excellent Name and Title , by which thou hast vouchsafed to relate to us , be our Glory and our Confidence , our Defence and Guard , our Ornament and Strength , our dignity , and the endearment of Obedience , the Principle of a holy Fear to thee our Father , and of Love to thee and to our Brethren partakers of the same Hope and Dignity . Unite every member of the Church to thee in holy bands : Let there be no more names of Division , nor Titles and Ensigns of Errour and Partiality : Let not us who are Brethren contend , but in giving honor to each other and glory to thee , contending earnestly for the Faith , but not to the breach of Charity , nor the denying each others Hope . But grant that we may all join in the promotion of the honour of thee our Father , in celebrating the Name , and spreading the Family , and propagating the Laws and Institutions , the Promises and Dignities of our Elder Brother , that despising the transitory entertainments of this world , we may labour for and long after the inheritance to which thou hast given us title , by adopting us into the dignity of Sons . For ever let thy Spirit witness to our spirit that we are thy children : enable us to cry Abba , Father . Which art in Heaven . Heaven is thy Throne , the Earth thy Footstool . From thy throne thou beholdest all the dwellers upon Earth , and triest out the hearts of men , and nothing is hid from thy sight . And as thy Knowledge is infinite , so is thy Power uncircumscribed as the utmost Orb of Heaven , and thou sittest in thy own Essential Happiness and Tranquillity , immovable and Eternal . That is our Country , and thither thy Servants are travelling ; there is our Father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of Recompence . Hallowed be thy Name . Thy Name , O God , is glorious , and in thy Name is our hope and confidence . According to thy Name , so is thy praise unto the World's end . They that love thy Name shall be joyful in thee ; for thy Name which thou madest to be proclaimed unto thy people , is , The Lord , the Lord God , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . In this glorious Name we worship thee , O Lord ; and all they that know thy Name will put their trust in thee . The desire of our Soul is to thy Name , and to the remembrance of thee . Thou art worthy , O Lord , of Honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy Name , and thy Saints like it well : for thy Name is praised unto the end of the World ; it is believed by Faith , relied upon by a holy Hope , and loved by a great Charity . All thy Church celebrates thee with praises , and offers to thy Name the Sacrifices of Prayers and Thanksgiving . Thou , O God , didst frame our Nature by thy own Image , and now thou hast imprinted thy Name upon us , we are thy servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of Christians . O let us never dishonour so excellent a Title , nor by unworthy usages prophane thy holy Name , but for ever glorifie it . Let our Life be answerable to our dignity ; that our body may be chast , our thoughts clean , our words gracious , our manners holy , and our life usefull and innocent ; that men seeing our good works , may glorifie thee our Father which art in Heaven . Thy Kingdom come . Thou reignest in Heaven and Earth : O do thou rule also in our hearts , advance the interest of Religion , let thy Gospel be placed in all the Regions of the earth , and let all Nations come and worship thee , laying their proud●… wills at thy feet , submitting their understandings to the obedience of Jesus , conforming their affections to thy holy Laws . Let thy Kingdom be set up gloriously over us , and do thou reign in our Spirits by thy Spirit of Grace ; subdue every lust and inordinate appetite , trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal Bodies ; but that Christ may reign in our Understanding by Faith , in the Will , by Charity , in the Passions by Mortifications , in all the Members by a right and a chast use of them . And when thy Kingdom that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy Kingdom of Glory may speedily succeed , and we thy Servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . Thy Will be done in Earth as it is in Heaven . Thy Will , O God is the measure of holiness and peace ; thy Providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy Servants , by a wonderful mysterious Chain of Wisdom . Let thy Will also be the measure of our desires : for we know that whatsoever thou saiest is true , and whatsoever thou doest is good . Grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker than Angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of Unity , and theirs cannot be more ; that as they in Heaven , so we on Earth May obey thy will promptly , chearfully , zealously , and with all our faculties : and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart and one voice glorifying thee our heavenly Father . Grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences ; that thou being to us all things , disposing all events , and guideing all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be Servants of thy Divine Will for ever . Give us this day our daily Bread. Thou , O God , which takest care of our Souls , do not despise our Bodies which thou hast made and sanctified , and designed to be glorious . But now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , Give unno us neither poverty nor riches , but feed us with food convenient for us , and cloth us with fitting provisions , according to that state and condition wherein thou hast placed thy Servants : that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this World ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oil of our lamps , feeding us till we are quite spent in thy service . Lord , take from thy Servants sad carefulness and all distrust , and give us only such a proportion af temporal things as may inable us with comfort to do our duty . Forgive us our Trespasses , as we forgive them that trespass against us O dear God , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? O look upon us with much mercy , for we have sinned grievously against thee . Pardon the adherent imperfections of our life , the weakness of our duty , the carelesness of our spirit , our affected ignorance , our indiligence , our rashness and want of observation , our malice and presumptions . Turn thine eyes from our impurities , and behold the brightness and purest innocence of the holy J●…sus ; and under his cover we plead our cause , not that thou shouldst judge our sins , but give us pardon , and blot out all our iniquities , that we may never enter into the horrible regions where there are torments without ceasing , a prison without ransom , reproaches without comfort , anguish without patience , darkness without light , a worm that never dies , and the fire that never goeth out . But be pleased also to give us great charity , that we may truly forgive all that trouble or injure us , that by this Character thou mayest discern us to be thy Sons and Servants , Disciples of the Holy Jesus ; lest our prayer be turned into sin , and thy Grace be recalled , and thou enter into a final anger against thy Servants . Lead us not into Temptation ; Gracious Father , we are weak and ignorant , our affections betray us , and make us willing to die ; our adversary the Devil goeth up and down , seeking whom he may devour , he is busie and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . Pity us in the midst of these disorders , and give us spiritual strength , holy Resolutions , a watchful Spirit , the whole Armour of God , and thy protection , the guard of Angels , and the conduct of thy holy Spirit , to be our security in the day of danger . Give us thy grace to fly from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed Province so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us always be on thy side , and fight valiantly , resist the Devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . But deliver us from evil . From sin and shame , from the malice and fraud of the Devil , and from the falseness and greediness of men , from all thy wrath , and from all our impurities , good Lord deliver thy Servants . Do not reserve any thing of thy wrath in store for us ; but let our sins be pardoned so fully , that thou maiest not punish our inventions . And yet if thou wilt not be intreated , but that it be necessary that we suffer , thy will be done : Smite us here with a Father's rod , that thou maiest spare us hereafter : let the sad accidents of our life be for good to us , not for evil ; for our amendment , not to exasperate or weary us , not to harden or confound us : and what evil soever it be that shall happen , let us not sin against thee . For ever deliver us from that evil , and for ever deliver us from the power of the evil one , the great enemy of mankind ; and never let our portion be in that Region of Darkness in that everlasting burning which thou hast prepared for the Devil and his Angels for ever . For thine is the Kingdom , the Power and the Glory , for ever and ever . Amen . So shall we thy Servants advance the Mightiness of thy Kingdom , the Power of thy Majesty , and the Glory of thy Mercy , from generation to generation for ever . Amen . LITANIES FOR All Things and Persons . O God the Father of Mercies , the Father of our Lord Jesus Christ , have mercy upon thy Servants , and hear the prayers of us miserable sinners . O Blessed Jesus , the Fountain of Peace and Pardon , our Wisdom and our Righteousness , our Sanctification and Redemption , have mercy upon thy Servants , refuse not to hear the Prayers of us miserable , sorrowful and returning sinners . O Holy and Divinest Spirit of the Father , help our infirmities ; for of our selves we know not what to ask , nor how to pray ; but do thou assist and be present in the desires of us miserable sinners . I. For Pardon of Sins . REmember not , Lord , the follies of our childhood , nor the lusts of our youth , the wildness of our head , nor the wandrings of our heart ; the infinite sins of our tongue , and the inexcusable errours of the days of vanity . Lord , have mercy upon us poor miserable sinners . Remember not , O Lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our purposes , the peevishness and violence of all our passions and affections . Lord , have mercy , &c. Remember not , O Lord , how we have been full of envy and malice , anger and revenge ; fierce and earnest in the purchases and vanities of the world , and lazy and dull , slow and soon weary in the things of God and of Religion . Lord , have mercy , &c. Remember not , O Lord , our uncharitable behaviour ●…towards those with whom we have conversed , our jealousies and suspitions , our evil surmisings and evil reportings , the breach of our promises to men , and the breach of all our holy vows made to thee our God. Lord , have mercy , &c. Remember not , O Lord , how often we have omitted the several parts and actions of our duty ; for our sins of Omission are infinite , and we have not sought after the Righteousness of God , but have rested in carelesness and forgetfulness , in a false peace and a silent Conscience . Lord , have mercy , &c. O most gracious Lord , enter not into judgment with thy servants , lest we be consumed in thy wrath and just displeasure ; from which , Good Lord , deliver us , and preserve thy servants for ever . II. For Deliverance from Evils . FRom gross ignorance and stupid negligence , from a wandring head and a trifling spirit , from the violence and rule of passion , from a servile will and a commanding lust , from all intemperance , inordination and irregularity whatsoever . Good Lord , deliver and preserve thy servants for ever . From a covetous mind and greedy desires , from lustful thoughts and a wanton eye , from rebellious members and the pride and vanity of spirit , from false opinions and ignorant confidences , Good Lord , deliver , &c. From improvidence and prodigality , from envy and the spirit of slander , from idleness and sensuality , from presumption and despair , from sinful actions and all vitious habits , Good Lord , deliver , &c. From fierceness of rage and hastiness of spirit , from clamorous and reproachful language , from peevish anger and inhumane malice , from the spirit of contention and hasty and indiscreet zeal , Good Lord , deliver , &c. From a schismatical and heretical spirit , from tyranny and tumults , from sedition and factions , from envying the Grace of God in our Brother , from impenitence and hardness of heart , from obstinacy and apostasie , from delighting in sin and hating God and good men , Good Lord , deliver , &c. From fornication and adultery , from unnatural desires and unnatural hatreds , from gluttony and drunkenness , from loving and believing lyes , and taking pleasure in the remembrances of evil things , from delighting in our Neighbour's misery and procuring it , from upbraiding others and hating reproof of our selves , Good Lord , deliver , &c. From impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour and undecent usages of our selves or others . Good Lord , deliver , &c. From famine and pestilence , from noisome and infectious deseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation and hardened consciences , Good Lord , deliver , &c. From banishment and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from Rebellion and Treason , from fretfulness and inordinate cares , from murmuring against God and disobedience to the Divine Commandment , Good Lord , deliver , &c. From delaying our rep●…ntance and persevering in sin , from false principles and prejudices , from un●…hankfulness and irreligion , from seducing others and being abused our selves , from the malice and craftiness of the Devil , and the deceit and lyings of the World. Good Lord , deliver , &c. From wounds and murther , from precipices and falls , from fracture of bones and dislocation of joynts , from dismembring our bodies and all infatuation of our Souls , from folly and madness , from uncertainty of mind and state , and from a certainty of sinning , Good Lord , deliver , &c. From Thunder and lightning , from phantasms . Spectres and illusions of the night , from sudden and great Changes , from the snares of wealth and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgments our selves , Good Lord , deliver , &c. From condemning others and justifying our selves , from misspending our time and abusing thy Grace , from calling good evil and evil good , from consenting to folly and tempting others , Good Lord , deliver , &c. From excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation , Good Lord , deliver , &c. From cursing and swearing , from uncharitable chiding and easiness to believe evil , from the evil spirit that walketh at noon and the arrow that flieth in darkness , from the Angel of wrath and perishing in popular diseases Good Lord , deliver , &c. From the want of a Spiritual Guide , from a famine of the Word and Sacramants , from hurtful persecution , and from taking part with persecutors , Good Lord , deliver , &c. From drowning or being burnt alive , from sleepless nights and contentious days , from a melancholick and a confused spirit , from violent fears and the loss of reason , from a vitious life and a sudden and unprovided death , Good Lord , deliver , &c. From relying upon vain fancies and false foundations , from an evil and an amazed Conscience , from sinning near the end of our life , and from despairing in the day of our death , Good Lord , deliver , &c. From hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesnes , from being tempted in the days of our weakness , from the prevailing of the flesh and grieving the Spirit , from all thy wrath , and from all our sins , Good Lord , deliver , &c. III. For gifts and graces . HEar our Prayer , O Lord , and consider our desire , hearken unto us for thy truth and righteousness sake : O hide not thy face from us , neither cast away thy servants in displeasure . Give unto us the spirit of Prayer , frequent and fervent , holy and persevering ; an unreprovable●… Faith , a just and an humble Hope , and a never-failing Charity . Hear our Prayers , O Lord , and consider our desire . Give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our neighbours , denying our selves , and studying to benefit others , and to please thee in all things . Hear our Prayers , &c Give us a prudent and a sober , a just and a sincere , a temperate and a religious spirit , a great contempt of the world , a love of holy things , and a longing after Heaven , and the instruments and paths that lead thither . Hear our Prayers , &c Grant us to be thankful to our Bene factors , righteous in performing promises , loving to our relatives , careful of our charges ; to be gentle and easie to be intreated , slow to anger , and fully instructed and readily prepared for every good work . Hear our Prayers , &c. Give us a peaceable spirit and a peaceable life , free from debt and deadly sin ; grace to abstain from appearances of evil , and to do nothing but what is of good report , to confess Christ and his holy Religion , by a holy and obedient life , and a mind ready to die for him when he shall call us and assist us . Hear our Prayers , &c. Give to thy servants a watchful and an observing Spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . Hear our Prayers , &c. O teach us to despise all vanity , to fight the battels of the Lord manfully against the Flesh , the World and the Devil , to spend our time religiously and usefully , to speak gracious words , to walk always as in thy presence , to preserve our Souls and bodies in holiness , fit for the habitation of the holy Spirit of God. Hear our Prayers , &c. Give us a holy and a perfect repentance , a well-instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy Majesty , and a love of all thy glories above all the things in the world for ever . Hear our Prayers , &c. Give us a healthful body and a clear understanding , the love of our neighbours and the peace of the Church , the publick use and comforts of thy holy Word and Sacraments , a great love to all Christians , and obedience to our Superiours Ecclesiastical and Civil all the days of our life . Hear our Prayers , &c. Give us Spiritual Wisdom , that we may discern what is pleasing to thee , and follow what belongs unto our peace ; and let the knowledge and love of God , and of Jesus Christ our Lord , be our guide and our portion all our days . Hear our Prayers , &c. Give unto us holy dispositions , and an active industry in thy service , to redeem the time mis-spent in vanity : for thy pity sake take not vengeance of us for our sins , but sanctifie our Souls and bodies in this life , and glorifie them hereafter . Hear our Prayers , &c. Our Father , &c. IV. To be added to the former Li●…anies , according as our Devotions and time will su●…fe●… . For all states of Men and Women , especially in the Christian Church . O Blessed God , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankind , whose portion is misery and folly , shame and death . But thou art our Redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , until this Tyranny be over-past . Have mercy upon us , O God , and hid not thy self from our Petition . Preserve , O God , the Catholick Church in holiness and truth , in unity and peace , free from persecution , or glorious under it ; that she may for ever advance the honour of our Lord Jesus , for ever represent his Sacrifice , and glorifie his Person , and advance his Religion , and be accepted of thee in her blessed Lord ; that being filled with his Spirit , she may partake of his glory . Have mercy upon us , &c. Give the spirit of Government and Holiness to all Christian Kings , Princes and Governours : grant that their people may obey them , and they may obey thee , and live in honesty and peace , justice and holy Religion , being Nursing-fathers to the Church , Advocates for the oppressed , Patrons for the widows , and a Sanctuary for the miserable and the fatherless ; that they may reign with thee for ever in the Kingdom of the Lord Jesus . Have mercy upon us , &c. Give to thy Servants the Bishops , and all the Clergy , the Spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life and wise discourses ; that they may minister to the good of Souls , and find a glorious reward in the day of our Lord Jesus . Have mercy npon us , &c. Give to our Relatives [ our Wives and Children , our Friends and Benefactors , our Charges , our Family , &c. ] pardon and support , comfort in all their sorrows , strength in all temptations , the guard of Angels to preserve them from evil , and the conduct of thy holy Spirit to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . Have mercy upon us , &c. Give to all Christian Kingdoms and Commonwealths peace and plenty , health and holy Religion ; to all Families of Religion and Nurseries of Piety zeal and holiness , prudence and unity , peace and contentedness ; to all Schools of Learning quietness and industry , freedom from wars and violence , factions and envy . Have mercy upon us , &c. Give to all married persons faith and love , charitable and wise compliances , sweetness of society and innocence of conversation ; to all Virgins and Widows great love of Religion , a sober and a contented spirit , an unwearied attendance to devotion and the offices of holiness : protection to the fatherless , comfort to the disconsolate , patience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the days wherein they have suffered adversity . Have mercy upon us , &c. Be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwrecks , the strength of them that toil in the Mines and row in the Gallies , an instructer to the ignorant ; to them that are condemned to die be thou a guide unto death : give chearfulness to every sad heart , spiritual strength and proportionable comfort to them that are afflicted by evil spirits ; pity the lunaticks , give life and salvation to all to whom thou hast given no understanding , accept the stupid and the fools to mercy : give liberty to prisoners , redemption to captives , maintenance to the poor , patronage and defence to the oppessed , and put a period to the iniquity and to the miseries of all mankind . Have mercy upon us , &c. Give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all mis-interpretations and jealousies ; bring all sinners to repentance and holiness , and to all thy Saints and Servants give an increasing love , and a persevering duty : bring all Turks , Jews and Infidels to the knowledge and confession of the Lord Jesus , and a participation of all the Promises of the Gospel , all the benefits of his Passion ; to all Hereticks give humility and ingenuity , repentance of their errours , and grace and power to make amends to the Church and Truth , and a publick acknowledgment of a holy faith , to the glory of the Lord Jesus . Have mercy , &c. Give to all Merchants faithfulness and truth ; to the labouring husbandman health and fair seasons of the year , and reward his toil with the dew of Heaven and the blessings of the earth ; to all Artisans give diligence in their Callings , and a blessing on their labours and on their familes ; to old men piety and perfect repentance , a liberal heart and an open hand , great Religion and desires after Heaven ; to young men give sobriety and chastity ; health and usefulness , an early piety and a persevering duty ; to all families visited with the rod of God give consolation , and a holy use of the affliction , and a speedy deliverance ; to us all pardon and holiness , and life eternal , through Jesus Christ , Amen . The Grace of our Lord Jesus Christ , and the Love of God , and the Communication of the Holy Spirit , be with us all for ever . Amen . A short Prayer to be said every Morning . I. O Almighty God Father of our Lord Jesus Christ , the God of mercy and comfort , with reverence and fear , with humble confidence and strong desires , I approach to the throne of Grace , begging of thee mercy and protection , pardon and Salvation . O my God , I am a sinner , but sorrowful and repenting : Thou art justly offended at me , but yet thou art my Lord and my Father , merciful and gracious . Be pleased to blot all my sins out of thy remembrance , and heal my Soul that I may never any more sin against thee . Lord , open my eyes , that I may see my own infirmities , and watch against them ; and my own follies , that I may amend them ; and be pleased to give me perfect understanding in the way of godliness , that I may walk in it all the days of my pilgrimage . Give me a spirit diligent in the works of my calling , chearful and zealous in Religion , fervent and frequent in my prayers , charitable and useful in my Conversation . Give me a healthful and a chast body , a pure and a holy Soul , a sanctified and an humble spirit ; and let my body and Soul and spirit be preserved unblameable to the coming of the Lord Jesus . Amen . II. BLessed by thy Name , O God , and blessed be thy Mercies , who hast preserved me this night from sin and sorrow , from sad chances and a violent death , from the malice of the Devil and the evil effects of my own corrupted nature and infirmity . The out-goings of the Morning and Evening shall praise thee , and thy Servants shall rejoyce in giving thee praise for the operation of thy hands . Let thy providence and care watch over me this day and all my whole life , that I may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow or the remembrance of an evil conscience at night ; but let it be holy and profitable , blessed and always innocent ; that when the days of my short abode are done , and the shadow is departed , I may die in thy fear and favour , and rest in a holy hope , and at last return to the joys of a blessed Resurrection , through Jesus Christ : in whose name , and in whose words in behalf of my self , and all my friends , and all thy Servants , I humbly and heartily pray , Our Father , &c. A Prayer for the Evening . ETernal God , Almighty Father of Men and Angels , by whose care and providence I am preserved and blessed , comforted and assisted , I humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services and the strength of my passions , the rashness of my words and the vanity and evil of my actions . O just and dear God , how long shall I confess my sins , and pray against them , and yet fall under them ? O let it be so no more , let me never return to the follies of which I am ashamed , which bring sorrow and death , and thy displeasure worse than death . Give me a command over my evil inclinations , and a perfect hatred of sin , and a love to thee above all the desires of this world . Be pleased to bless and preserve me this night from all sin , and all violence of Chance , and the malice of the spirits of darkness : Watch over me in my sleep , and whether I sleep or wake , let me be thy servant . Be thou first and last in all my thoughts , and the guide and continual assistance of all my actions . Preserve my body , pardon the sin of my Soul , and sanctifie my spirit . Let me always live holily , and justly , and soberly ; and when I die , receive my Soul into thine hands . O holy and ever blessed Jesus , that I may lie in thy bosom , and long for thy coming , and hear thy blessed Sentence at Doomsday , and behold thy face , and live in thy Kingdom , singing praises to God for ever and ever . Amen . Our Father , &c. For Sunday . A Prayer against Pride . I. OEternal God , merciful and glorious , thou art exalted far above all heavens ; thy Throne , O God , is glory , and thy Scepter is righteousness , thy Will is holiness , and thy Wisdom the great foundation of Empire and Government . I adore thy Majesty , and rejoyce in thy Mercy , and revere thy Power , and confess all glory and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy Majesty , or reflexion of thy honour : but as for me , I am a worm and no man , vile dust and ashes , the son of corruption and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . What art thou , O Lord ? The great God of Heaven and Earth , the Fountain of Holiness and Perfection infinite . But what am I ? So ignorant , that I know not what ; so poor , that I have nothing of my own ; so miserable , that I am the heir of sorrow and death ; and so sinful , that I am encompassed with shame and grief . II. AND yet , O my God , I am proud ; proud of my shame , glorying in my sin , boasting my infirmities ; for this is all that I have of my own , save only that I have multiplied my miseries by vile actions , every day dishonouring the work of thy hands : my understanding is too confident , my affections rebellious , my will refractory and disobedient ; and yet I know thou resistest the proud , and didst cast the morning Stars , the Angels , from Heaven into chains of darkness , when they grew giddy and proud , walking upon the battlements of Heaven , beholding the glorious Regions that were above them . III. THou , O God , who givest grace to the humble , do something also for the proud man ; make me humble and obedient . Take from me the spirit of pride and hautiness , ambition and self-flattery , confidence and gaiety : teach me to think well , and to expound all things fairly of my brother , to love his worthiness , to delight in his praises , to excuse his errours , to give thee thanks for his graces , to rejoyce in all the good that he receives , and ever to believe and speak better things of him than of my self . IV. O Teach me to love to be concealed and little esteem'd ; let me be truly humbled , and heartily ashamed of my sin and folly : teach me to bear reproaches evenly , for I have deserved them ; to refuse all honours done unto me , because I have not deserved them ; to return all to thee , for it is thine alone ; to suffer reproof thankfully , to amend all my faults speedily : and do thou invest my Soul with the humble robe of my meek Master and Saviour Jesus ; and when I have humbly , patiently , charitably and diligently served thee , change this robe into the shining garment of immortality , my confusion into glory , my folly to perfect knowledge , my weaknesses and dishonours to the strength and beauties of the Sons of God. V. IN the mean time use what means thou pleasest to conform me to the image of thy holy Son ; that I may be gentle to others , and severe to my self ; that I may sit down in the lowest place , striving to go before my brother in nothing but in doing him and the honour , staying for my glory till thou shalt please in the day of recompences to reflect light from thy face , and admit me to behold thy glories . Grant this for Jesus Christ's sake , who humbled himself to the death and shame of the Cross , and is now exalted unto glory : Unto him , with thee , O Father , be glory and praise for ever and ever . Amen . For Monday . A Prayer against Covetousness . I. O Almighty God , eternal Treasure of all good things , thou fillest all things with plenteousness ; Thou clothest the lilies of the field , and fecdest the young ravens that call upon thee : Thou art all-sufficient in thy self , and all-sufficient to us . Let thy providence be my store-house , my dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labour immoderate , nor my care vexatious and distracting ; but prudent , moderate , holy , subordinate to thy Will , the measure thou hast appointed for me . II. TEach me , O God , to despise the world , to labour for the true riches , to seek the Kingdom of Heaven and its Righteousness , to be content with what thou providest , to be in this world like a stranger , with affections set upon Heaven , labouring for and longing after the possessions of thy Kingdom ; but never suffer my affections to dwell below : but give me a heart compassionate to the poor , liberal to the needy , open and free in all my communications , without base ends , or greedy designs , or unworthy arts of gain ; but let my strife be to gain thy favour , to obtain the blessedness of doing good to others , and giving to them that want , and the blessedness of receiving from thee pardon and support , grace and holiness , perseverance and glory , through Jesus Christ our Lord. For Tuesday . A Prayer against Lust. I. O Eternal Purity , thou art brighter than the Sun , purer than the Angels , and the Heavens are not clean in thy sight ; with mercy behold thy servant , apt to be tempted with every object , and to be overcome by every enemy . I cannot , O God , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . The fiery darts of the Devil are ready to consume me , unless the dew of thy grace for ever descend upon me . Thou didst make me after thine image : be pleased to preserve me so , pure and spotless , chast and clean , that my body may be a holy Temple , and my Soul a Sanctuary to entertain thy divinest Spirit , the Spirit of love and holiness , the Prince of Purities . II. REprove in me the spirit of Fornication and Uncleanness , and fill my Soul with holy fires , that no strange fire may come into the Temple of my body , where thou hast chosen to dwell . O cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod ; pardon all my hurtful thoughts , all my impurities , that I , who am a member of Christ , may not become the member of an harlot , nor the slave of the Devil , nor a servant of lust and unworthy desires , but do thou purifie my love , and let me seek the things that are above , hating the garments spotted with the flesh , never any more grieving the holy spirit by filthy inclinations , with impure and phantastick thoughts ; but let my thoughts be holy , my Soul pure , my body chast and healthful , my spirit severe , devout and religious every day more and more ; that at the day of our appearing I may be presented to God washed and cleansed pure and spotless , by the blood of the holy Lamb , through Jesus Christ our Lord , Amen . For Wednesday . A Prayer against Gluttony and Drunkenness . I. O Almighty Father of Men and Angels , who hast of thy great bounty provided plentifully for all mankind , to support his state , to relieve his necessities to refresh his sorrows , to recreate his labours , that he may praise thee , and rejoice in thy mercies and bounty ; be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . Give me the spirit of temperance and sobriety , that I may use thy creatures in the same measures and to the same purposes which thou hast designed , so as may best enable me to serve thee ; but not to make provision for the flesh , to fulfill the lusts thereof . Let me not , as Esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of God , being content with what is moderate and useful , and easie to be obtained , taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the Soul , and the Soul a Servant of thy Divine Majesty for ever and ever . II. PArdon , O God , in whatsoever I have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my Soul drowned in Seas of wine or strong drink : but let my appetites be changed into spiritual desires , that I may hunger after the food of Angels , and thirst for the wine of elect Souls , and may account it meat and drink and pleasure to do thy will , O God. Lord , let me eat and drink so , that my food may not become a temptation , or a sin , or a disease ; but grant that with so much caution and prudence I may watch over my appetite , that I may in the strength of thy mercies and refreshments , in the light of thy countenance , and in the paths of thy Commandments , walk before thee all the days of my life acceptable ot thee in Jesus Christ , ever advancing his honour , and being filled with his Spirit , that I may at last partake of his glory , through the same Jesus Christ our Lord. Amen . For Thursday . A Prayer against Envy . I. O Most gracious Father , thou Spring of an eternal Charity , who hast so loved mankind , that thou didst open thy bosom , and send thy holy Son to convey thy mercies to us : and thou didst create Angels and Men , that thou mightest have objects to whom thou mightest communicate thy goodness : Give me grace to follow so glorious a precedent , that I may never envy the prosperity of any one , but rejoyce to honor him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs ; that I may go to Heaven in the noblest way of rejoycing in the good of others . II. O Dear God , never suffer the Devil to rub his vilest Leprosie of Envy upon me ; never let me have the affections of the desperate and damned ; let it not be ill with me , when it is well with others : but let thy holy Spirit so over-rule me for ever , that I may pity the afflicted , and be compassionate , and have a fellow-feeling of my brother's sorrows , and that I may as much as I can , promote his good , and give thee thanks for it , and rejoice with them that do rejoice ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things , which thou doest or givest ; that I may then triumph in spirit when thy Kingdom is advanced , when thy Spirit rules , when thy Church is profited , when thy Saiuts rejoice , when the Devil's interest is destroyed , truly loving thee , and truly loving my brother ; that we may all together join in the holy Communion of Saints , both here and hereafter , in the measures of grace and glory , through Jesus Christ our Lord. Amen . For Friday . A Prayer against Wrath and inordinate Anger . I. O Almighty Judge of Men and Angels , whose anger is always the minister of Justice , slow , but severe , not lightly arising , but falling heavily when it comes ; give to thy servant a meek and a gentle spirit , that I also may be slow to anger , and easie to mercy and forgiveness . Give me a wise and a constant heart , that I may not be moved with every trifling mistake and inconsiderable accident in the conversation and entercourse of others , never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . II. LOrd , let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errours , apt to make amends , and desirous to be reconciled . Let no sickness or cross accident , no imployment or weariness , make me angry , or ungentle and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy Jesus . Give me the spirit of a Christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others : that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , I may escape thy anger which I have deserved , and may dwell in thy love , and be thy Son and Servant for ever , through Jesus Christ our Lord. Amen . For Saturday . A Prayer against weariness in well-doing . I. O My God , merciful and gracious , my Soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak , my understanding foolish and imperfect , my will peevish & listless , my affections wandering after strange objects , my fancy wild and unfixed , all my senses minister to folly and vanity ; and though they were all made for Religion , yet they least of all delight in that . O my God , pity me , and hear me when I pray , and make that I may pray acceptably . Give me a love to Religion , an unwearied spirit in the things of God. Let me not relish or delight in the things of the world , in sensual objects and transitory possessions ; but make my eyes look up to thee , my Soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy Law , all my powers and faculties of Soul and Body wholly serving thee , and delighting in such holy ministeries . II. O Most glorious God , what greater favour is there than that I may , and what easier imployment can there be than to pray to thee , to be admitted to thy presence , and to represent our needs , and that we have our needs supplied only for asking and desiring passionately and humbly ? But we rather quit our hopes of Heaven , than buy it at the cheapest rate of humble prayer . This , O God , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an insufferable evil . III. O Relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail , a desire of holiness not to be satisfied till it possesses , a charity that will always increase ; that I , making Religion the business of my whole life , may turn all things into Religion , doing all to thy glory , and by the measures of thy Word and of thy Spirit , that when thou shalt call me from this deliciousness of imployment , and the holy mysteries of Grace , I may pass into the imployment of Saints and Angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great Redeemer of Men , and Saviour of Men and Angels , Jesus Christ our Lord : To whom , with the Father and the Holy Ghost , be all honour and worship , all service and thanks , all Glory and Dominion , for ever and ever . Amen . A Prayer to be said by a Maiden , before she enters into the state of Marriage . I , O Most glorious God , and my most indulgent Lord and gracious Father , who dost bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; I give thee most humble and hearty thanks , that thou hast hitherto preserved me in my Virgin-state with innocence and chastity in a good name and a modest report . It is thy goodness alone , and the blessed emanation of thy holy Spirit , by which I have been preserved ; and to thee I return all praise and thanks , and adore and love thy goodness infinite . II. AND now , O Lord , since by thy dispensation and over-ruling providence I am to change my condition , and enter into the holy state of Marriage , which thou hast sanctified by thy Institution , and blessed by they Word and Promises , and raised up to an excellent mystery , that it might represent the Union of Christ and his Church ; be pleased to go along with thy servant in my entring into and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou host intended it to all that love and fear thy holy Name . III. LOrd , bless and preserve that dear person whom thou hast chosen to be my Husband : let his life be long and blessed , comfortable and holy ; and let me also become a great blessing and comfort unto him , a sharer in all his joys , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . Make me amiable for ever in his eyes , and very dear to him . Unite his heart to me in the dearest union of love and holiness , and mine to him in all sweetness , and charity , and compliance . Keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness aud unreasonableness of passion and humonr : and make me humble and obedient , charitable and loving , patient and contented , useful and observant ; that we may delight in each other according to thy blessed word and Ordinance , and both of us may rejoyce in thee , having our portion in the love and service of God for ever and ever . IV. O Blessed Father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy or unhandsom accident , to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each other's good and content , that we may always please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of Godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed Children , we may for ever dwell together in the embraces of thy love and glories , feasting in the Marriage-supper of the Lamb to eternal ages , through Jesus Christ our Lord. Amen , Amen . A Prayer for a holy and a happy Death . O Eternal and Holy Jesus , who by death hast overcome death , and by thy passion hast taken out its sting , and made it to become one of the gates of Heaven , and an entrance to felicity , have mercy upon me now and at the hour of my death : let thy grace accompany me all the days of my life , that I may by a holy conversation , and an habitual performance of my duty , wait for the coming of our Lord , and be ready to enter with thee , at whatsoever hour thou shalt come . Lord , let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordiry piety , and the manifestation of a great and miraculous mercy . Let my sense and my understanding be preserved intire till the last of my days , and grant that I may die the death of the righteous , free from debt and deadly sin : having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosom of our Lord. Preserve me ever in the communion and peace of the Church ; and bless my Death-bed with the opportunity of a holy and a spiritual Guide , with the assistance and guard of Angels , with the reception of the holy Sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my God and to all the world , that my Soul in the arms of the holy Jesus may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy Kingdom , O eternal and holy Jesus . Amen . A GUIDE FOR THE PENITENT . OR A Model drawn up for the help of a Devout Soul wounded with Sin. Tertull. Peccator omnium Notarum , Et nulli Rei nisi poenitentiae natus . LONDON , Printed by J. Grover , for R. Royston , Bookseller to His most Sacred Majesty MDCLXXVII . TO THE Christian Reader . AMong the so troublesome multitude of Books , and the no less troublesome scarcity of good ones , I have no reason to think this little Piece will much increase the number of the one , or not serve to balance the trouble of the other : but I rather hope it may be acceptable and useful , if either the great Eminence of the Author , or the Argument it self , or else the small bulk , which are things that use to render works of this kind considerable , be sufficient either to recommend or excuse it . For the necessity of the argument may recommend it not to most Readers only , but very many Writers too . And without doubt , many of those who have been ambitious to put themselves into the number of Authors by publishing their abortive labours , will need the Rules and Offices of this Manual , when their Conscience shall cite them to Repentance , and to ask God forgiveness for nourishing Faction , and sowing the seeds of Discord , and venting their crude Notions to others trouble , and their own shame . For such men in the use of this little Enchiridion may find more comfort , and do thimselves and the Age more right , than in that small harvest of reputation their own voluminous labours could bring in , which are now very fitly preferred from the Closet to the more worthy ministeries of the Shop ond Kitchin. But the most Reverend Author , to whose learned Piety thou owest these following assistances , who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid , serene Soul , did not address them for his own use in that kind . For that he was of the Highest Order of our Church , he did not owe to his Interest , which advances some , nor to his Money , which prefers commonly too many , but wholly to his Vertues and his Learning , and those other eminent Graces , that made his Example as great in the Church as was his Dignity . And this little Book is a great instance of his Humility and Charity , which he does in some kind still exercise , though he be now gone to receive his reward for them ; and as he used to look into the necessities of indigent persons to relieve them with his hand , so in this Portuise he descends to converse with the weaknesses and solitariness of humble Penitents , directing and improving their Devotions , and instigating their Repentance , and preparing a constant store-house of relief for them by his Pen. And now if a person so eminent in Grace , so innocent in Life , needed such Exercises as this , ( for what thou receivest here , know , Courteous Reader , it comes from his Counsel , and from his daily Experience and Practise too ) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a repentance as operative . If thou joynest with me in Opinion , here is a Directory ready at hand : but if not , thou needest it so much the more . For our Sins , the less impression they make on our Memory , the deeper they make on our Conscience ; and he is in some cases the most guilty who presumes he is wholly innocent . Retract therefore that conceit , and betake ●…hy self to thy Closet and the practice of ●…his Book , and God bless it to thy benefit and his own glory . A GUIDE FOR THE PENITENT . Remembrances concerning the Examination of your Conscience . I. YOU are to consider the Necessity of this Duty . For if we take care that the Rooms which we eat or sleep in should be kept clean , you cannot but think that the cleansing of the Soul is a Concernment infinitely beyond it : and for doing this there is no other way left but to search out every corner of it , and to cast out every Sin , with every unclean thought that hath defiled it . II. You are to remember , that there is a great Measure of Discretion to be used in the Performance of this : so that you may neither omit it , when your own heart may tell you that there is something amiss in you which must be look'd after ; nor on the other side over-scrupulously pursue it , when you are not conscious to your self of any notable Failings , but such as are incident to humane frailty : for if you do not wilfully pass over any of your greater Offences , but confess particularly , and repent seriously of them , God will more easily pass by your lesser Infirmities , being such as the Holy Prophet despaired of finding out , when he so sadly complained , Who can tell how oft he offendeth ? III. That though it may not only seem , but be impossible to you to recollect every failing , and that your scrupulous endeavouring of it may rather prove a torture to the Conscience than an Ease to it ; yet you are so far to exercise an Inquisition upon your self , as by observing these lesser particulars ( though it be but in gross ) you may the better discover what the corruption of your Nature sways you to ; and having discovered it , you are bound to strive to subdue it by degrees , and what you cannot for the present overcome , humbly to ask pardon for . IV. That though it be the Duty of every day not to let the Sun go down upon any Sin that you have committed , without examining of the Merits of it ; yet there are times when this ought to be more punctually and solemnly done , especially at such times as you set apart for humbling your Soul with Fasting , or for preparing your self for the devout Receiving of the Sacrament . V. For the Manner of Ordering this Examination several Methods have been prescribed , some by dividing the subject Matter of it into Thoughts , Words and Deeds ; others as sins are differenced by their several Objects , either as being immediately sins against God , or against your Neighbour , or against your own Soul. Others advise to set God's holy Commandments before you , and to examine by that Rule what you have done amiss . But in the chice of this you may free your self from all Perplexity by taking his advice whom you shall chuse to be your Spiritual Guide . And the Duty it self being once resolved upon , the Mode of doing may easily be found out . Advice Concerning Confession . I. THat besides this Examination of your Conscience , ( which may be done in secret between God and your own Soul ) there is great use of Holy Confession : which though it be not generally in all Cases , and peremptorily commanded , as if without it no Salvation could possibly be had ; yet you are advised by the Church under whose discipline you live , that before you are to receive the Holy Sacrament , or when you are visited with any dangerous sickness , if you find any one particular sin or more that lies heavy upon you , to disburthen your self of it into the Bosom of your Confessor , who not only stands between God and you to pray for you , but hath the power of the Keys committed to him , upon your true Repentance to Absolve you in Christ's Name from those sins which you have confessed to him . II. You are to remember that you bring along with you to Confession not only unfeigned Sorrow and Remorse of Conscience for sins past , but settled Resolutions for the time to come never to offend in the same kind again : for without this , Confession is but a mere Pageant , and rather a mockery of God , than any effectual means to reconcile you to him . III. That having made choice of such a Confessor who is every way qualified that you may trust your Soul with him , you are advised plainly and sincerely to open your heart to him , and that laying aside all consideration of any personal weakness in him , you are to look upon him only as he is a Trustee from God , and commissioned by him as his Ministerial Deputy to hear , and judge , and absolve you . IV. That the Manner of your Confession be in an humble posture on your knees , as being made to God rather than man : and for the Matter of it , let it be severe and serious ; but yet so as it may be without any inordinate Anxiety and unnecessary Scruples , which serve only to entangle the Soul , and instead of setting you free , ( which is the benefit to be looked for by Confession ) perplex you the more . V. That for the frequency of doing this , you are to consult with your own necessities : and as your Physician is not sent for upon every small diftemper , which your own care may rectifie ; so neither are you obliged upon every failing to be over-scrupulous , or to think it a point of Necessity presently to confess it : For the Confessor cannot be always present , but your God is , to whom if you apply your self with Prayers and Penitence , confessing in his ears alone whatever you have done amiss , and stedfastly believing that through the merits of your Saviour they shall never be imputed to you , you may be confident that your Absolution is at that time sealed in Heaven , but the comfortable declaration of it you are to look for from the Priest. Advice concerning Devout Receiving the Holy and Blessed Sacrament . I. YOU are first to consider seriously the Infinite love of your Saviour , who not only offered himself for you as a Sacrifice upon the Cross , but that this might never be forgotten by you , left the blessed memory of it in his holy Sacrament , which as often as you devoutly and faithfully receive , you are effectually made Partaker of all the merits of his precious Death and Passion . II. That for the frequency of doing this ( if your own Conscience doth not speak home to you ) you refer your self to your Spiritual Guide , who knowing the Temper of your Soul , and how you stand disposed , may best direct you . Only I shall add this , that the oftener you apply your self to do it , your life will be the purer , your heart the chearfuller , and the better armed against all Temptations . III. That three times in the year at least , especially on those solemn Festivals observed by all Christians , who have not utterly cast off Obedience to the Church , and order in their Devotions , you lay aside all excuses , and every Sin that then besets you , and seriously prepare your self for so great a Blessing . IV. That as soon as you wake that Morning , ( and the sooner you awake the better sign it is that your mind is set upon it ) you rouse your self up with a fervent expectation of Receiving that day the Bread that came from Heaven , which whosoever is rightly partaker of shall not perish , but have life everlasting . V. As for the precedent days of Preparation , how many they should be , or how they should be imployed , you are to refer your self to your Guide , who may advise you not to be over-scrupulous of the Time , ( for the Primitive Christians communicated every day ; ) and if your life be innocent from great offences , your Preparation need not be long . Only be sure you bring with you Faith and Charity , clean hands and a penitent heart : which if you do , be confident the Master of the Feast will not find fault with you for want of a Wedding-garment . VI. That upon the blessed day of your Receiving you do more vigorously prepare your self by lifting up your Heart and Hands to God , and offering up your private Prayers , ( fitted for that purpose with all possible Devotion . ) And that being done , you may compose your self in quiet and in silence till the time of the Morning Sacrifice be come ; when being called to a more Publick Oratory , you may be the fitter to go with an humbly Confidence to meet your Saviour , and with that Ardour and Affection as a chaste Virgin goes to an holy Marriage . VII . That during the Celebration of this Holy Sacrament you attend earnestly to what is done by the Priest. When he breaks the Bread , imagine to your self that you see the Body of your dear Saviour torn and crucified , and when he pours out the Wine , consider that his Blood was thus poured out upon the Altar of the Cross : and last of all , when he that consecrates shall stand before you , ready in particular to apply it , you may then think that you see Christ himself reaching out his own Body and Blood to you , to feed your Soul unto Eternal Life . VIII . That farther you are really to believe the words as they are spoken , This is my Body , This is my Blood ; and not to doubt , but that it is effectually made good to you in the Receiving , without any dispute at all , or scrupulous inquiring into the manner of it , which neither Christ hath revealed , and neither Men nor Angels are able to pry into . IX . That the Celebration of these Holy Mysteries being ended , you are to retire with all Thankfulness of heart for having been admitted to that Heavenly Feast , wherein your Saviour , who gave himself for you on the Cross , hath now more particularly given himself to you in the Sacrament , never to depart from you , unless you again wilfully offend him ; which you are the more earnestly to beware , lest by frequent Relapses the Sacrament it self prove not only useless , but dangerous to you , and your latter end prove worse than your beginning . Advice concerning Fasting . I. YOU are to consider Fasting either as a Duty enjoined by the Church or as a voluntary undertaking of your own . Your Obedience is required to the former in every particular as far as it is enjoyned , unless the want of Health or some other Accidents may unavoidably hinder you , wherein not only the Bishop may dispense with you , but he that hath the charge of your Soul , especially if the Necessity be evident . II. Besides the ordinary Fasts prescribed by the Church , you are advised to set aside some Day , either Weekly or ( at least ) Monthly , wherein you may mourn in private , not only for your own sins and personal calamities , but for those publick Judgments now fallen on the whole Church and Nation , and those crying sins which have occasioned them ; offering up your earnest prayers to God for the removing of them , which , when they come from a mortified Body and a contrite Heart , are such a Sacrifice that God , ( who deceives no man ) being true to his Promises , cannot possibly despise . III. That the Fast for the time designed be such as may in some measure be afflictive to you , abstaining totally that day from all manner of food , if the condition of your health will bear it ; or if that cannot be , that you be so moderate in your feeding , that it may appear that you rather serve your Necessities in eating than satisfie your Appetite . IV. That you imploy this Day ( or such a part of it ( at least ) as you may keep free to your self ) as a Retreat from the world , the business and the pleasures of it , that so you may with the more freedom make up the Accounts between God and your own Soul , and by Prayer and Penitence reconcile your self to him ; for without this , Fasting is of no use . Expressions of Humiliation preparatory to the following Devotions . RIghteousness , O Lord , belongs unto thee ; but unto me confusion of face , the vainest , the vilest , the sinfullest of all the children of men . Lord , I am vile in mine own eyes , and I will be yet more vile , because my sins have made me vile in thine . I am not worthy of the Air I breath , of the Earth I tread upon , or of the Sun that shines upon me ; much less worthy to lift up either hands or eyes to Heaven . For thou hast said that no unclean thing shall come within thy sight : and how then shall I appear , who am so miserably defiled ? If the Man according to thine own heart could say that he was a Worm , and no Man , O what am I ? If Abraham , who had the honour to be called thy Friend , could say that he was but Dust and Ashes , O what am I ? O my God , thou madest me of nothing ; and thou feest how I have spoiled this work of thine , for I have made my self worse than nothing . For I am still in my Sins , and what to do I know not . Acts of Resolution to second this Humiliation . But this I will do ; I Will confess my wickedness , and be sorry for my sins . I will stand aloof with the Publican , and smite my breast , and say , Lord , be merciful to me a sinner . I will return with the Prodigal , and say , Father , I am not worthy to be called thy Child ; make me as one of thine hired Servants . I will not suffer mine eyes to sleep , nor mine eye-lids to slumber , till I have by the mediation of thy dear Son obtained my pardon . And what shall I say more ? I will pour out my prayers in the bitterness of my Spirit ; and if my dry Eyes want Tears , I will call unto my Heart for Tears of Blood , wherewith I may supply them . And therefore now , Lord , call my sins to my remembrance : and when thou hast done so , blot them out of thy remembrance , and pardon me . A Litany of Confession to be made use of by the Penitent Soul that finds it self burthened with a true sense of Sin. I. WO , Wo unto me , O God , that being a Creature of thine , and made by thee capable of enjoying everlasting felicity , I have lived so wickedly and leudly , that , unless thy mercy prevent it , I shall utterly forfeit the very End of my Creation . But I Repent , O my God , I Repent . I am utterly ashamed of it . Lord , be thou merciful to me a Sinner . II. Wo , Wo unto me , O God , that I have trifled away so many of my Youngest days without knowing thee , or taking any notice of those strict duties which I did owe unto thee ; that I was so long a Child in all things , excepting Innocence , and that only by an over-hasty Spring of early Wickedness I was more than a Child . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . III. Wo , Wo unto me , O God , that as I grew up , the seeds of Corruption which I brought with me into the world grew up along with me , and by insensible degrees ( which I observed not ) Pride and Folly and Lust took Possession of me , and Sin hath reigned in my mortal Body . But I Repent , O my God , I Repent . I am infinitely confounded at it . Lord , be thou merciful to me a Sinner . IV. Wo , Wo unto me , O God , that being washed in the Waters of Baptism from the guilt of that Original Corruption which I brought with me into the World , I have since that time so many ways actually defiled my self , that I can no longer pretend by any former contract with thee , that I am either a Child of thine , a member of thy Christ , or an heir of the Kingdom of Heaven . But I Repent , O my God , I Repent . I am utterly confounded at it . Lord , be thou merciful to me a Sinner . V. Wo unto me , O God , that having been received into the Bosom of thy Church , ( which so many millions of Souls have not had the happiness to be ) I have ingratefully dishonoured thy holy Faith by an unholy Life ; and having so often confessed thee with my tongue , I have denied thee in my life and actions . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my Self for it . Lord , be thou merciful to me a Sinner . VI. Wo , Wo unto me , O God , that having abjured the Devil and all his works , and given up my name to Christ , to fight under the Banner of his Cross , I have on the contrary treacherously complied with his Enemy in many things , and shall be found ( I fear ) to have been more diligent in serving him , than I have been in serving thee . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . VII . Wo , Wo unto me , O God , that being obliged by that high calling of being a Christian to renounce the Pomps and Vanities of the World , I have so infinitely failed in this , that I have doted on nothing more : for those very Vanities have been my Idols , and my seduced Heart hath gone a Whoring after them . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . VIII . Wo , Wo unto me , O God , that being farther bound by that most Solemn Vow , utterly to forsake the sinful Lusts of the Flesh , I have , instead of forsaking them pursued and hunted after them , and when other temptations have failed , have been apt enough to kindle my own Fire , and to be a Tempter to my self . But I Repent , O my God , I Repent . I hate , and loath , and abhar my self for it . Lord , be thou merciful to me a Sinner . IX . Wo , Wo unto me , O God , that knowing thy revealed Will to be the Law to which I was bound in all obedience to submit my self , I , like an insolent Rebel , have not only set up my own Will , in opposition to thine , but many times preferred it before thine , and have listned more to the false Oracles of Flesh and Blood than to all thy Holy Commandments . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . X. Wo , Wo unto me , O God , that being made according to thine Image , ( the greatest honour that could be done thy Creature ) I have dashed so many blurs and spots and foul sins upon it , so defaced all the lines and features of it , that , unless the Holy Spirit please to renew that Image in me again , I tremble to think what I must one day hear , Depart from me , I know you not . But I Repent , O my God , I Repent . I am ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XI . Wo , Wo unto me , O God , that having received a Rational Soul from thee , to be a Moral Light and guide unto my actions , I have been so brutish as to follow my sensual appetite instead of it , and have made no farther use of Reason than to find out vain excuses to cozen my own Soul into all the by-ways of Sin and Errour . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XII . Wo , Wo unto me , O God , that being endowed with Memory to serve as a Magazine to treasure up thy Precepts and holy Counsels in , I have stuft it so miserably full with the Idea's of former Vanities and Sin , that I have left no room for thee at all . But I Repent , O my God , I Repent . I infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XIII . Wo , Wo unto me , O God , that having received a Heart from thee to be the seat of clean and holy affections , and the only Temple for thy holy Spirit to dwell in , I have so unworthily abused and altered the property of it , that it is now become a Den of Thieves , and an unhandsome receptacle of all uncleanness . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XIV . Wo , Wo unto me , O God , that my wretched Heart being corrupted , my Imagination hath run wildly after with a swarm of vain and sinful Thoughts , which like importunate Flies , being driven away light again and again upon my destracted Soul , and intermingle with the best of my Devotions . But I Repent , O my God , I Repent . I am infinitely troubled and grieved for it . Lord , be thou merciful to me a Sinner . XV. Wo , Wo unto me , O God , that mine Eyes , being greedy after Vanity , have been upon all occasions as open windows to let in Sin ; but when by the same way they should have issued out Penitential Tears , to wash away the stains those Sins had made , there hath been no passage found for them . But I Repent , O my God , I Repent . I am inwardly grieved and deplore my self for it . Lord , be thou merciful to me a Sinner . XVI . Wo , Wo unto me , O my God , that , for the entertaining of vain conversation , I have left mine Ears too often open to light and vain and sinful discourses , and in all my inquiries have hearkned more to what the world saith abroad , than to what thy holy Spirit and my own Conscience saith within me . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XVII . Wo , Wo unto me , O God , that I have not resolved , with thy Servant David , to take care of my ways , that I offend not in my tongue , but have many times vainly and inconsiderately let it loose , and , either to please the Company or my self , I have spoken words which might unhappily prove occasions of sin both to them and me , without regard , or remembring how great Flames such little sparks might kindle . But I Repent , O my God , I Repent . I do infinitely condemn my self for it . Lord , be thou merciful to me a Sinner . XVIII . Wo , Wo unto me , O God , that all the parts and faculties of my Soul and Body have been abused , and have not served the Laws of their Creator , but have so eagerly and constantly pursued the corrupt desires of a seduced Heart , that I have cause to fear that either my whole life may be looked upon as one continued sin , or at least as having admitted so few inconsiderable Pauses , that if thou shouldst enter into strict Judgment with me , I should not have the confidence to say when , or where , or wherein I have been innocent . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XIX . Wo unto me , O God , that I have wretchedly failed even in my best endeavours , that I have been cold in my Devotions , weary of my Prayers , inconstant to good purposes , dull and heavy in the way to Heaven , but quick and active in all the ways of sin , having made it the whole business of my life , rather to seem to be Religious , than really to be so . But I Repent , O my God , I Repent . I Accuse , and Judge , and Condemn my self for it . Lord , be thou merciful to me a Sinner . XX. Wo , Wo unto me , O God , that I have not washed mine hands in Innocency , when I have gone unto thine Altar , nor made mine heart ready to receive the bread that came from Heaven , but have failed in my Preparations , and have not sufficiently considered either mine own unworthiness , or the high secrets of so great a Mystery . But I Repent , O my God , I Repent . I am grieved and troubled at it . Lord , be thou merciful to me a Sinner . XXI . Wo , Wo unto me , O God , that having so often received those inestimable Pledges of thy love , the precious Body and Blood of thy dear Son in the Holy Sacrament , I have been so unwary as to admit my former sins under the same roof with thee , and have unhappily done what lay in me to drive thee from me . But I Repent , O my God , I Repent . I am infinitely ashamed at it . Lord , be thou merciful to me a Sinner . XXII . Wo , Wo unto me , O God , that my Repentance , the only plank left me in the Shipwrack of my Soul , hath been so weak , so slight , and so unsteady , that every small blast of a new Temptation hath been able to drive me from it , and by frequent Relapses into sin , gives me cause enough to repent , even of my vain repentance . But I Repent again , O God , again I I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXIII . Wo , Wo unto me , O God , that having received my Life and Being and Preservation from thee , with so many advantages to have made me happy in this world , and blessed in the next , I have been so abominably unthankful , that I have cast all these thy Blessings behind me and returned thee nothing back for all thy favours , but affronts , and injuries , and sins . But I Repent , O my God , I Repent . I am confounded and astonished at it . Lord , be thou merciful to me a Sinner . XXIV . Wo , wo unto me , O God , that being Redeemed by the Death and Passion of thy dear and only Son , I have not laid his bitter Agonies to heart , nor made right use of the precious Ransom which was laid down for me : That I have not yet sued out my pardon with such Penitent Tears as thou requirest , nor laid hold of the benefits of it by a lively Faith ; but have chosen rather stupidly to continue in my Sins , and to neglect the Blood of the Covenant as an unholy thing . But I Repent , O my God , I Repent . I hate , and loath , and abhor my self for it . Lord , be thou merciful to me a Sinner . XXV . Wo , Wo unto me O God , that thy Holy Spirit I have grieved , thy Counsels I have rejected , thy Motions I have quenched , and have entertained the Lusts and Vanities nf this life with far more earnest and passionate affections than all thy Holy Inspirations . But I Repent , O my God , I Repent . I am utterly ashamed and confounded at it . Lord , be thou merciful to me a Sinner . XXVI . Wo , Wo unto me , O God , that having thus far opened my guilty heart before thee , I have left so many Sins behind , that I cannot number them ; some that I have really forgot , some that I would forget , if my Conscience would give me leave ; Sins known , that I cannot conceal , and sins secret , such as I have taken so much care to hide from others , that they are now become hidden from my self . But whatsoever they are , or wheresoever they are registred , whether in my own Conscience or in any other Record , that may be proved against me in the day of Judgment , I call the whole Court of Heaven to witness , That I do sadly Repent my self of them all ; That I do abhor my self for them all ; That I resolve stedfastly to renounce them all . Lord , be thou merciful to me a Sinner . Amen . Amen . The Penitent Soul having made this or the like Confession , prepares and stirs up it self to true Contrition . WHat shall I say more unto thee , O thou that art the Judge of the whole Earth ? or what shall I do more ? I have ransacked my breast and laid it open ; I have spread it before thee , as Hezekiah the blaspheming Letter of his Enemy . I do not desire that there should be so much as any fold , or pleight , or corner of it hidden from thee . Or if this be not enough to transact this great business of my Soul between me and thee alone , and that possibly I may flatter my self in the several acts of my intended Penitence , I am ready to go farther , and ( to make my self the more ashamed of sinning ) with all humility to confess these sins of mine to some of those servants of thine , whom thou hast placed between mee and thee , and to whom alone under thee thou hast so clearly given the power of Absolution . O deal with me then as thou didst with thy Servant David , who no sooner confessed his sins , but thou forgavest him all his iniquities . But are there not they who confess their sins , and have the impudence to glory in them , or at least pass them over without any act of real Contrition , or any remorse at all ? But , O my God , ( if my heart deceive me not ) I am none of those ; for I can neither glory in my shame , nor can I be satisfied with my self when I appear with dry eyes before thee . After this Preparation these Express Acts of Contrition may follow . FOR I am grieved , O my God , I am grieved passionately , heartily grieved that ever I offended thee . That I , the work of thy hands , have sinned against thee my Maker . That I , the price of thy Blood , have sinned against thee my Jesus , who hadst so much love for me as to be content to die for me . That I , the chosen Temple of thy Holy Spirit , have sinned against him who sanctified me . For this I grieve , and mourn , and my heart is wounded within me . And having done all this , yet I have not done ; for still I am grieved : grieved that I can grieve no more , that my Head is not a continual Spring , and mine Eyes Fountains of Tears . Wo is me , wretch as I am , that I who have been so easie , so forward , so eager to sin , should not be so untoward , so heavy , so unable to repent . Wo is me , that I should be still so drowsie , so dead asleep in sin , that I should not be yet awake , and sensible of the condition I am in . O that I had died before my unworthy Soul had given way to those strst sins , which hath drawn so foul a Train after them . But , O my God , though I cannot wait on thee among the Innocent , yet deny me not a room among the Penitent . Remember , O my God , that though Ahab had sold himself to work wickedness , yet because he Prayed , and Fasted , and humbled himself before thee , thou hadst so much regard even of this outward Penitence of his , as to promise not to bring the evil upon him in his days . But , Lord , if my heart deceives me not , I do not only outwardly and seemingly , but really and cordially Repent . And therefore for the evil that I have deserved , O my God , rather let the punishment light upon me in this world than in the next . Rather let me perform the Penance of my Tears here , than reserve it for that sad time , when a whole Sea of Tears will do no good . And having said all this , if my Repentance be yet imperfect , ( as I know it cannot but want many grains , if weighed in this just balance ) let the bitter Sufferings of thy dear Son Jesus be cast into the Scale , and then I shall not fear if thou enter into Judgment with me . But of my self , O God , I am utterly unable ; and which way to satisfie thee I know not . I dare not say so much as the Servant in the Gospel did , Master , have patience with me , and I will pay thee all . But rather , Master , have patience with me , for I can pay thee nothing at all , unless thy bounty be so great as to give it me to pay thee . I can Fast from a meal sometimes , ( though it be with much ado ) and I can Pray , though coldly enough ; and if the fit and qualm of my Devotion holds out longer , I can strain for a Tear or two to sprinkle upon my dry Devotions . But should I fast my self into Air and Emptiness , and weep my self into Water ; should I tear the skin from this sinsul Flesh of mine , I should never be able to satisfie for the least of those Millions of Millions of sins , which , through the several moments of my life , either ignorantly or knowingly , weakly or wilfully , I have sinned against thee . What I have transgressed against others , I am not only sorry for , but ready , as far as my power will reach , to satisfie . But for my sins against thee , my God , I must lay my hand upon my mouth for ever , for I have nothing to return or answer . But the comfort is , ( and blessed shall be my Soul if rightly I lay hold on it ) that it is thou , O my blessed Jesu , who hast satisfied for me , one drop of whose blood is enough to satisfie for the sins of a thousand worlds . And this being so , will thy offended Eather be so rigorous as to require the same payment again ? Especially will he require it of me , a poor , a broken , and a bankrupt Sinner ? Canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee ? The Transition which the Penitent makes from the Acts of Contrition to the Acts of Resolution for amendment of life , without which all sorrow for Sin is in vain . BUT because by thy infinite Mercy , O my God , thou hast satisfied for me already , shall I therefore fold my Arms , and sit down and do nothing towards it ? Or which is worse , shall I go on ? Shall I continue in my Sins that Grace may abound ? Now God forbid . No , I here resolve rather to die the Death , than ever wilfully to sin against thee more . I do here resolve utterly to avoid the temptations and approaches towards those former sins which have hitherto so miserably betrayed me . I do here resolve ( thy holy Spirit assisting me ) upon all the duties of a new life ; to be hereafter more wary in my ways , and more constant to good resolutions , to love thee above all the pleasures and interests of this life , and sadly to consider what an infinite loser I should be , if to gain all that my corrupt heart desires I should lose thee : If after all this I should be so miserably forgetful both of my self and thee , as shamefully to relapse into any of those sins which I have now repented of . I do here once more resolve to abhor and loath my self for it , and not to let my Conscience sleep or admit of any rest , till I have with bitter tears and a sharp reiterated Repentance obtained my pardon . Having thus far made his Resolution , the Penitent betakes himself to Prayer . AND now O thou great Searcher of all Hearts , who seest that I am of my self weak and mutable , and no better than a Reed shaken with the wind , O shew thy strength in my weakness : fasten and confirm me in these good purposes , and so bind them with Cords unto thine Altar , that I may never start from thee more , or be any longer of that Herd , whose good resolutions are as a dream in the night ; or if they last longer , they are but as the next morning dew , and as soon vanish away . O give me the Resolution of thy Servant Joshua ; I and my house will serve the Lord. O give me the Heart of thy Servant David , who so passionately makes his Protestations . I will take no wicked thing in hand , I hate the sins of unfaithfulness , there shall no such cleave unto me . I will walk in my house with a perfect heart . I have sworn , and am stedfastly purposed to keep thy righteous Judgements . Lord , I am not able to think one of these good thoughts without thee , much less to resolve upon them . But I , who without thee am able to do nothing , may venture to say as thine Apostles did , that in thee I am able to do all things . Lord , give me the strength to do what thou requirest , and then require of me what thou pleasest . Amen . After these Resolutions the Penitent prepares himself with an humble Soul and bended knees to beg Pardon . O The God of my life , and the unexhausted Fountain of Mercy which can never be drawn dry , I have now by the assistance of thy holy Spirit gone through ( though with weak and trembling steps ) the whole exercise of Repentance : for I have confessed my sins , and thou hast promised ( upon my confession of them ) not to impute them to me ; I have gone one step farther , for I have repented of my sins , and thou hast promised again that upon my repentance thou wilt remember them no more ; and because thy holy Word hath taught me that a new life is the only life of a true Repentance , I have this day in thy sight , and in the presence of all the Holy Angels that attend thee in the Conversion of a Sinner , made my firm resolution never to fall again into the sins which I have repented of . And now what remains for a poor Penitent to do more , but humbly and earnestly to beg thy Pardon ? The Penitent's Prayer . O God the Father , who canst not be thought so cruel as to make me only to destroy me , Have mercy on me . O God the Son , who knowing thy Father's Will , didst make it thy business to come into the world to save me , Have mercy on me . O God the Holy Ghost , who to the same end didst sanctifie me in my Baptism , and hast so often since breathed holy thoughts and motions on me , Have mercy on me . O Holy and Blessed and Glorious Trinity , whom in three Persons I adore as my one and onely true God , Have mercy on me . Hear me , O Lord. Help me , O Lord. Save me , or else I perish . Lord , carest thou not that I perish ? Thou that wouldest have all men saved ? Thou who wouldst have none to perish ? And wilt thou now shew thine anger against a Worm , against a Leaf , against a Vapour that vanisheth before thee ? O remember how short my time is , and deliver not my Soul into the power of Hell. For , alas ! what profit is there in my Bloud ? or who shall ever give thee thanks in that bottomless pit ? No , let me live in thy sight ? let me live , O my God , that my Soul may praise thee . Forget me as I have been disobedient , provoking thee to anger ; and regard me as I am distressed , crying out to thee for help . Look not upon me as I am a Sinner ; but consider me as I am thy Creature . A Sinner I am , I confess , a Sinner of no ordinary strain ; but let not this hinder thee , O my God , for upon such sinners thou gettest the greatest glory . O remember for whose sake it was that thou camest from the bosom of thy Father , and didst let thy self down so low as to be content to be born of thine own humble handmaid . Remember for whom it was that thy tender body was Torn , & Scourged , and Crucified , and thy precious Blood shed . Was it not for the sins of the whole world ? and shall I be so narrow-hearted to my own Soul , or so injurious to thy Glory , as to think that in all this crowd , thou hast particularly excepted me ? Or , which is as great a dishonour to thee , can I possibly imagine that thou diedst only for Sinners of a lower kind , and leftest such as I am without remedy ? What had become then of him who filled Jerusalem with blood ? What of the noted Woman who had lived in a trade of Sin ? Nay , what had become of thine own Disciple who with Oaths and Curses thrice denied thee ? O how easie is it for thee to forgive ? for it is thy Nature . How proper is it for thee to save ? for it is thy Name . How suitable is it to thy only End of coming into the World ? for it is thy Business . And when I consider that I am the chief of Sinners , may I not urge the Father , and say , Shall the very chief of thy business be left undone ? Mercy , Mercy , good Lord. I ask not of thee any longer the things of this world : neither Power , nor Honours , nor Riches , nor Pleasures . No , my God , dispose of them to whom thou pleasest , so that thou givest me Mercy . O that I could hear thee once say , as thou didst to him in the Gospel , My Son , be of good chear , thy Sins are forgiven thee . How would my drooping Spirits revive at such a sound ? and my now wounded Soul break forth into Hymns and Praises and Hallelujahs for a mercy so utterly undeserved of me , and which the Angels which fell could never hear of ? But , O my weak Soul , what dost thou fear ? or what dost thou scruple at ? For thou art not yet in such a desperate condition , but thou mayest expect that what was said to him may possibly be said to thee . Nay , be confident ( though it be with a mixture of fear and trembling ) that if thou dost not act the part of an Hypocrite all this while , thy Saviour stands ready at the very doors of thy Heart , to breath the very same words in a heavenly whisper to thee ; Be of good chear , thy Sins are forgiven thee . Return then unto thy rest , O my Soul , for thy Sins are forgiven thee . Only take this Counsel along with thee , Sin no more , lest a worse thing fall unto thee . O that I could never sin against thee more ; never purposely , deliberately , wilfully sin against thee more . And for those sins of daily Incursion , those over-familiar corruptions of my nature , which thou hast not yet given me strength enough to conquer ; Lord , either subdue them to me by degrees , or lay them not to my charge . But wherein soever my Conscience most accuseth me , therein , O my God , be thou most merciful unto me . Save me , O God , as a Brand snatched out of the Fire . Receive me , O my Jesu , as a Sheep that hath wandred , but is now returned to the great Shepherd and Bishop of my Soul. The Jubile of the Penitent Soul after the sense of Pardon obtained . REjoyce over me , O God the Father ; that this thy Child was lost , but is found , was dead , but is alive again . Rejoyce over me , O God the Son , that thy loud Cries and Tears , and bitter Agonies which for my sake thou enduredst upon the Cross , were ●…ot so unhappily lost , as to be cast away in vain upon me . Rejoyce over me , O God the Holy Ghost , that thy so many secret and powerful touches have at last got the upper hand of me . Rejoyce over me , O ye holy Angels , a great part of whose Ministery it is , to rejoyce at the Conversion of a Sinner . Rejoyce over thy self , O my Soul , that thou hast received so much grace from Heaven this day , as sadly to confess thy Sins , seriously to repent of them , and stedfastly to resolve never to be guilty more of so much bruitishness , as to be likened to the Dog that returns to his Vomit , or to the Swine wallowing in the Mire . The Penitent closeth all with this short Prayer . LET this day , O my God , be noted in thy Book . Do not thou forget my Prayers , nor suffer me to forget my Resolutions . For though I am weak , though I am unworthy , though I am unprofitable , yet I am thy Servant . And here upon my bended Knees I humbly beg of thee , that I may live and die so . Lord hear my Prayers , and let my cry come unto thee . Lord , pardon my Prayers , and let not my coldness and wanderings , and infinite unworthiness turn them into sin . Lord , hear my Prayers , and let my cry come unto thee . Amen . Amen . FESTIVAL HYMNS . Celebrating the Mysteries and chief Festivals of the Year , according to the manner of the Ancient Church : fitted to the fancy and devotion of the younger and pious persons . Apt for memory , and to be joined to their other Prayers . Hymns for Advent , or the Weeks immediately before the Birth of our Blessed Saviour . I. WHen , Lord , O when shall we Our Dear Salvation see ? Arise , arise , Our fainting eyes Have long'd all night , and 't was a long one too . Man never yet could say . He saw more than one day , One day of Eden's seven : The guilry hour there blasted with the breath Of sin and death Hath ever since worn a nocturnal hue . But thou hast given us hopes that we At length another day shall see , Wherein each vile neglected place , Gilt with the aspect of thy face , Shall be like that , the porch & gate of heaven How long , dear God , how long ! See how the Nations throng : All humane kind , Knit and combin'd Into one body , look for the their Head. Pity our multitude . Lord , we are vile and rude , Headless and senseless , without thee , Of al things but the want of thy blestface . O haste apace , And thy bright self to this our body wed That , through the influx of thy power , Each part that er'st confusion wore May put on order , and appear Spruce as the childhood of the year , When thou to it shalt so united be . Amen . The second Hymn forAdvent ; or Christ's coming to Jerusalem in triumph . LOrd , come away , Why dost thou stay ? Thy rode is ready , and thy paths made straight With longing expectation wait The Consecration of thy beautious feet . Ride on triumphantly , behold we lay Our lusts and proud wills in thy way . Hosanna ! welcome to our hearts . Lord , here Thou hast a Temple too , and full as dear As that of Sion , and as full of sin . Nothing but Thieves and robbers dwell therein . Enter , and chase them forth , and clense the floor ; Crucifie them , that they may never more Profane that holy place , Where thou hast chose to set thy face . And then , if our stiff tongues shall be Mute in the praises of thy Deity , The stones out of the Temple wall Shall cry aloud and call Hosanna ! and thy glorious footsteps greet . Amen . Hymns for Christmas-day I. MYsterious truth ! that the self-same should be A Lamb , a Shepherd , and a Lion too ! Yet such was he Whom first the sheperds knew , When they themselves became Sheep to the Shepherd-Lamb . Shepherd of Men and Angels , Lamb of God , Lion of Judah , by these titles keep The Wolf from thy indangered Sheep . Bring all the world unto thy Fold ; Let Jews and Gentiles hither come In numbers great that can't be told , And call thy Lambs , that wander , home . Glory be to God on high , All glories be to th' glorious Deity . The second Hymn ; being a Dialogue between three Shepherds . WHere is this Blessed Babe That hath made All the world so full of joy And expectation ; That glorious boy That Crowns each Nation With a triumphant wreath of blessedness ? Where should he be but in the throng , And among His Angel-Ministers , that sing And take wing Just as may Echo to his Voice , And rejoyce , When wing and tongue and all May so procure their happiness ? But he hath other Waiters now , A poor Cow , An Ox and Mule stand and behold , And wonder , That a stable should enfold Him that can thunder . Chorus . O what a gracious God have we ! How good ! How great ! even as our misery . The third Hymn : Of Christ's Birth in an Inn. THE blessed Virgin travail'd without pain And lodged in an Inn , A glorious Star the sign , But of a greater guest than ever came that way : For there he lay That is the God of Night and Day , And over all the pow'rs of Heaven doth reign . It was the time of great Augustus Tax , And then he comes That pays all sums , Even the whole price of lost Humanity . And sets us free From the ungodly Empirie Of Sin , and Satan , and of Death . O make our hearts , blest God , thy lodging-place , And in our brest Be pleas'd to rest ; For thou lov'st Temples better than an Inn : And cause that sin May not profane the Deity within , And fully o're the ornaments of Grace . Amen . A Hymn for Christmas-day . A Wake , my Soul , and come away , Put on thy best array , Lest if thou longer stay , Thou lost some minutes of so blest a day . Go run and bid good morrow to the Sun , Welcome his safe return to Capricorn , And that great morn Wherein a God was born , Whose Story none can tell But he whose every word 's a Miracle . To day Almightiness grew weak , The World it self was mute , And could not speak . That Jacob's Star which made the Sun To dazzle , if he durst look on , Now mantled o're in Bethlehem's night Borrow'd a Star to shew him light . He that begirt each Zone , To whom both Poles are one , Who grasp'd the Zodiack in 's hand , And made it move or stand , Is now by Nature Man , By stature but a Span ; Eternity is now grown short , A King is born without a Court ; The Water thirsts , the Fountain's dry , And Life , being born , made apt to die . Chorus . Then let our praises emulate and vie With his Humility : Since he 's exil'd from skies , That we might rise , From low estate of men Let 's sing him up agen . Each man wind up's heart To bear a part In that Angelick Quire ; and show His glory high , as he was low . Let 's sing t'wards men good will and Charity , Peace upon Earth , Glory to God on high . Hallelujah , Hallelujah . A Hymn upon St. John's day . This day We sing The friend of our eternal King , Who in his bosom lay , And kept the Keys Of his profound and glorious Mysteries : Which to the world dispensed by his hand , Made it stand Fix'd in amazement to behold that light , Which came From the throne of the Lamb , To invite Our wretched eyes ( which nothing else could see But fire and sword , hunger and miserie ) T' anticipate by their ravish't sight The beauty of Celestial delight . Mysterious God , regard me when I pray : And when this load of clay Shall fall away , O let thy gracious hand conduct me up , Where on the Lamb 's rich viands I may sup ; And in this last supper I May with thy friend in thy sweet bosom lie For ever in Eternity . Allelujah . Upon the day of the holy Innocents . MOurnful Judah shreeks and cries At the obsequies Of their Babes , that cry More that they lose the paps , than that they die . He that came with life to all Brings the Babes a funeral , To redeem from slaughter him Who did redeem us all from sin . They like himself went spotless hence , A sacrafice to Innocence , Which now does ride Trampling upon Herod's pride , Passing from their fontinels of clay To heaven a milky and a bloody way . All their tears and groans are dead , And they to rest and glory fled . Lord , who wert pleas'd so many Babes should fall , Whilst each sword hop'd , that every of the All Was the desired King , make us to be In Innocence like them , in Glory thee . Amen . Upon the Epiphany , and the three Wise men of the East coming to worship Jesus . A Comet dangling in the air Presag'd the ruin both of Death and Sin , And told the wise man of a King , The King of Glory , and the Sun Of Righteousness , who then begun To draw towards that blessed Hemisphere . They from the farthest East this new And unknown light pursue , Till they appear In this blest Infant-King's propitious eye , And pay their homage to his Royalty . Persia might then the rising Sun adore , It was Idolatry no more . Great God , they gave to thee Myrrhe , Frankincense and Gold : But , Lord , with what shall we Present our selves before thy Majesty , Whom thou redeem'dst when we were sold ? W'have nothing but our selves , and scarce that neither ; Vile dirt and clay : Yet it is soft , and may Impression take . Accept it , Lord , and say , this thou hadst rather ; Stamp it , and on this sordid metal make Thy holy image , and it shall out-shine The beauty of the golden Mine . Amen . A Meditation of the Four last things .   Death , For the time of Lent especially . Judgment , Heaven , Hell. A Meditation of Death . DEath , the old Serpent's Son , Thou hadst a sting once like thy Sire , That carried Hell and ever-burning fire : But those black days are done ; Thy foolish spite buried thy sting . In the profound and wide Wound of our Saviour's side . And now thou art become a tame and harmless thing , A thing we dare not fear Since we hear That our triumphant God , to punish thee For the affront thou didst him on the Tree , Hath snatcht the Keys of Hell out of thy hand , And made thee stand A Porter to the gate of Life , thy mortal enemy . O thou who art that Gate , command that he May , when we die , And thither flee , Let us into the Courts of Heaven through thee . Allelujah . The Prayer . MY Soul doth pant tow'rds thee , My God , Source of eternal life : Flesh fights with me●… Oh end the strife , And part us , that in peace I may Unclay My wearied spirit , and take My flight to thy eternal Spring , Where , for his sake Who is my King , I may wash all my tears away That day . Thou Conqueror of Death , Glorious Triumpher o're the Grave , Whose holy breath Was spent to save Lost Mankind , make me to be styl'd Thy Child ; And take me when I die , And go unto my dust , my Soul Above the sky With Saints enroll , That in thy arms for ever I May lie . Amen . Of the day of Judgment . GReat Judge of all , how we vile wretches quake ! Our guilty bones do ake , Our marrow freezes , when we think Of the consuming fire Of thine ire ; And horrid phials thou shalt make The wicked drink , When thou the wine-press of thy wrath shalt tread With feet of lead . Sinful , rebellious clay ! what unknown place Shall hide it from thy face ? When earth shall vanish from thy sight . The Heavens , that never err'd , But Observ'd Thy laws , shall from thy presence take their flight , And , kill'd with glory , their bright eyes stark dead Start from their head ; Lord , how shall we , Thy enemies , endure to see So bright , so killing Majesty ? Mercy , dear Saviour : thy Judgment-seat We dare not , Lord , intreat ; We are condemn'd already there . Mercy : vouchsafe one look Of life . Lord , we can read thy saving Jesus here , And in his Name our own Salvation see . Lord , set us free ; The book of sun Is cross'd within , Our debts are paid by thee . Mercy . Of Heaven . O Beautious God , uncircumscribed Treasure Of an eternal pleasure , Thy Throne is seated far Above the highest Star , Where thou prepar'st a glorious place Within the brightness of thy face For every spirit To inherit That builds his hopes on thy merit , And loves thee with an holy Charity . What ravish'd heart , Scraphick tongue or eyes , Clear as the morning's rise , Can speak , or think , or see That bright Eternity , Where the great King 's transparent Throne Is of an intire Jasper stone ? There the eye O' th' Chrysolite , And a skie Of Diamonds , Rubies , Chrysoprase , And above all the holy Face Makes an Eternal Clarity . When thou thy Jewels up dost bind , that day Remember us , we pray ; That where the Beryll lies And the Crystal 'bove the skies , There thou may'st appoint us place Within the brightness of thy face , And our Soul In the Scrowl Of life and blissfulness enrowl , That we may praise thee to eternity . Allelujah . Of Hell. HOrrid darkness , sad and sore , And an eternal Night , Groans and shrieks , and thousand more In the want of glorious light ; Every corner hath a Snake In the accursed lake . Seas of fire , beds of snow Are the best delights below ; A Viper from the fire Is his hire That knows not moments from Eternity . Glorious God of Day and Night , Spring of Eternal Light , Allelujahs , Hymns and Psalms And Coronets of Palms Fill thy people ever more . O mighty God , Let not thy bruising rod Crush our loins with an eternal pressure ; O let thy mercy be the measure : For if thou keepest wrath in store , We all shall die , And none be left to glorifie Thy Name , and tell How thou hast sav'd our Souls from Hell. Mercy . On the Conversion of St. Paul. FUll of wrath , his threatning breath Belching nought but chains and death , Saul was arrested in his way By a voice and a light , That if a thousand days Should join rays To beautifie one day , It would not shew so glorious and so bright . On his amazed eyes it night did fling , That day might break within ; And by those beams of Faith Make him of a child of wrath Become a vessel full of glory . Lord , curb us in our dark and sinful way . We humbly pray , When we down horrid precipices run With seet that thirst to be undone , That this may be our story . Allelujah . On the Purification of the Blessed Virgin. PUre and spotless was the Maid That to the Temple came , A pair of Turtle-doves she paid , Although she brought the Lamb. Pure and spotless though she were , Her body chast and her Soul fair , She to the Temple went To be purifi'd , And try'd That she was spotless and obedient . O make us to follow so blest Precedent , And purifie our Souls , for we Are cloath'd with sin and misery . From our Conception One Imperfection , And a continued state of sin , Hath fullied all our faculties within . We present our Souls to thee Full of need and misery ; And for Redemption a Lamb The purest , whitest that e're came A Sacrifice to thee , Even he that bled upon the Tree . On Good-Friday . THE Lamb is eaten , and is yet again Preparing to be slain . The cup is full and mixt , And must be drunk : Wormwood and Gall To this are draughts to beguile care withall . Yet the Decree is fixt , Doubled knees and groans and cries , Prayers and sighs and flowing eyes Could not intreat . His sad Soul sunk Under the heavy pressure of our sin , The pains of Death and Hell About him dwell . His Fathers burning wrath did make His very heart , like melting wax , to sweat Rivers of Blood Through the pure strainer of his skin : His boyling body stood Bubling all o're , As if the wretched whole were but one door To let in pain and grief , And turn out all relief . O thou , who for our sake Didst drink up This bitter Cup , Remember us , we pray , In thy day , When down The strugling throats of wicked men The dregs of thy just fury shall be thrown . Oh then Let thy unbounded mercy think On us , for whom Thou underwent'st this heavy doom , And give us of the Well of Life to drink . Amen . On the Annunciation to the Blessed Virgin. A Winged Harbinger from bright Heav'n flown Bespeaks a lodging-room For the mighty King of Love , The spotless structure of a Virgin-womb O're-shadow'd with the wings of the blest Dove : For he was travelling to earth , But did desire to lay By the way , That he might shift his cloaths , and be A perfect man as well as we . How good a God have we ! who for our sake , To save us from the burning lake , Did change the order of Creation : At first he made Man like himself in his own Image ; now , In the more blessed reparation , The Heaven's bow , Eternity took the measure of a span , And said , Let us make our self like Man , And not from Man the Woman take , But from the Woman , Man. Allelujah : we adore His Name whose goodness hath no store . Allelujah . Easter-day . WHat glorious light ! How bright a Sun after so sad a night Does now begin to dawn ! Bless'd were those eyes That did behold This Sun when he did first unfold His glorious beams , and now begin to rise . It was the holy tender Sex That saw the first ray : Saint Peter and the other had the reflex , The second glimpse o' th' day . Innocence had the first , and he That fled , and then did penance , next did see The glorious Sun of Righteousness In his new dress Of triumph , immortality and bliss . O dearest God preserve our Souls In holy innocence ; Or if we do amiss , Make us to rise again to th' life of Grace , ( face , That we may live with thee , and see thy glorious The Crown of holy Penitence . Allelujah . On the Day of Ascension . HE is risen higher , not set : Indeed a cloud Did with his leave make bold to shrowd The Sun of Glory from Mouut Olivet . At Pentecost hee'I shew himself again , When every ray shall be a tongue To speak all comforts , and inspire Our Souls with their coelestial fire ; That we the Saints among May sing and love and reign . Amen . On the Feast of Pentecost , or Whitsunday . TOngues of fire from Heaven descend With a mighty rushing wind , To blow it up and make A living fire Of heavenly Charity and pure desire , Where they their residence should take . On the Apostles sacred heads they sit , Who now like Beacons do proclaim and tell Th' invasion of the host of Hell , And give men warning to defend Themselves from the inraged brunt of it . Lord , let the flames of holy Charity And all her gifts and graces slide Into our hearts , and there abide ; That thus refined , we may soar above With it unto the element of Love , Even unto thee , dear Spirit , And there eternal peace and rest inherit . Amen . Penitential Hymns . I. LOrd , I have sinn'd , and the black number swells To such a dismal sum , That should my stony heart and eyes , And this whole sinful trunk , a flood become , And run to tears , their drops could not suffice To count my score , Much less to pay : But thou , my God , hast blood in store , And art the Patron of the poor . Yet since the Balsame of thy blood , Although it can , will do no good , Unless the wounds be cleans'd with tears before ; Thou in whose sweet , but pensive , face Laughter could never steal a place , Teach but my heart and eyes To melt away . And then one drop of Balsam will suffice . Amen . II. GReat God , and just ! how canst thou see , Dear God , our misery , And not in mercy set us free ? Poor miserable man ! how wert thou born , Weak as the dewy jewels of the Morn , Wrapt up in tender dust , Guarded with sins and lust , Who like Court-flatterers wait To serve themselves in thy unhappy fate ? Wealth is a snare , and poverty brings in Inlets for theft , paving the way for sin : Each perfum'd vanity doth gently breath Sin in thy Soul , and whispers it to death . Our faults like ulcerated sores do go O're the sound flesh , and do corrupt that too . Lord , we are sick , spotted with sin , Thick as a crusty Leper's skin . Like Naaman , bid us wash , yet let it be In streams of blood that flow from thee . Then will we sing , Touch'd by the heavenly Dove 's bright wing , Hallelujabs , Psalms and Praise To God the Lord of night and days ; Ever good and ever just , Ever high , who ever must Thus be sung , is still the same : Eternal praises crown his Name . Amen . A Prayer for Charity . FUll of Mercy , full of Love , Look upon us from above ; Thou who taught'st the blind man's night To entertain a double light , Thine and the day's , ( and that thine too : ) The Lame away his Crutches threw ; The parched crust of Leprosie Return'd unto its infancy ; The Dumb amazed was to hear His own unchain'd tongue strike his ear : Thy powerful mercy did even chase The Devil from his usurp'd place , Where thou thy self should'st dwell , not he . O let thy love our pattern be : Let thy Mercy teach one Brother To forgive and love another ; That copying thy Mercy here , Thy Goodness may hereafter rear Our Souls unto thy glory , when Our Dust shall cease to be with ●…en . Amen . The End Notes, typically marginal, from the original text Notes for div A63668-e660 John 17.3 . 1 John 2. 23. Deut. 6. 2. Exod. 20. 2 , 3. Rev. 1.4 . Psal. 90. 2. 1 Tim. 1. 17. Gen. 1. 1. Exod. 20. 11. Heb. 3. 4. Isa. 40. 12. Job 42. 2 , 3. Psal. 139. 1 , &c. Psal. 147. 5. Exod. 34. 6 , 7. 1 Tim. 6. 1 , 16. John 4. 24 1 King. 8. 27. Amos 3. 6. Psal. 139. 1 , 9. Acts 7. 48 , 49. PS . 2. 4. & 103. 16. & 115. 3. Isa. 11. 4. & 44. 6. Job . 9.4 , &c. Deut. 32. 39. Gen. 18. 25. Deut. 32.4 . Exod : 34. 7. Psal. 103. 8. & 25. 8. & 86. 5. Psal. 51. 2 Jam. 1.17 . Heb. 11.6 . Mat. 28.19 . Joh. 14. 16 , 26. & 15. 26. 1 Cor. 12. 4 , 5 , 6. 2 Cor. 13 . 13. 1 John 5. 7. 1 John. 1. 18. & 3. 16. Luke 24. 49. Acts 1. 4. & 3. 33. Colos. 1. 16. Acts 1. 7. 24. 1 Cor. 8. 6. & 1 Cor. 6. 18. Gal. 1. 4. Phil. 2. 22. Dan. 2. 47. Zach. 4. 14. & 14. 9. Mat. 11. 25. Psal. 145. 10 , 11. Acts 14. 15. Gen. 2. 7. Eccles. 7. 29. Ecclus 15. 14. Gen. 2. pro tot . Rom. 5. 12. & 3. 23 & 6. 20. Eph. 2. 3. Gen. 3. 15. Gal. 4. 4. 1 Pet. 1.20 . John 3. 16. Heb. 2. 14 , 15 , &c. Joh 8. 25 , 18. Heb. 2. 9. & 16 , 17 , 18. Luke 1. 74 , 75. Isa. 9. 6. 1 Tim. 3. 16. 1 John. 5. 20. Isa. 35. 4 , 5. Joh. 1.2 & 18. & Joh. 8. 5 , 8. Rev. 1. 8. Heb. 13. 8. & 1.8 . Phil. 2. 6. Rom. 9. 5. Gal. 4. 4. Rom. 1. 3. Acts 2. 30. & 3. 32. & 3. 22. Heb. 1. 1. & 2. 11. Acts 13.23 . Deut. 18. 15. Mat. 1. 18. Mat. 1. 21. Luk. 2. 4 , 5 , &c. Heb. 29.10 . Read the 3. & 4. & 5. Chapters to the Hebr. Eph. 2. 13 , 14 , 15. Luk. 19. 27. & 24. 46 , 47. Mat. 6.25 , &c. Rom. 8.28 . John 13.33 . Acts 14.22 . 2 Cor. 1.4 . Mat. 8.11,12 . & 11.20,21 . Joh. 6.44,45.2 Pet. 3.4 . Acts 2.38 . & 3.19 , Luke 18.7 . Mat. 7.7 . Col. 2.13 . 1 Cor. 15.54,55,57 . Rev. 14. 13. 1 Cor. 15. 22. 1 Cor. 6. 14. 2 Cor. 4. 14. John 6. 40. Mat. 28 6,18 . Phil. 2.9 , &c. Heb. 2. 9. & 5.6 . & 1.8 . Tit. 2.13,14 . Eph. 3.14,15,20 . 1 Cor. 11. 3. Eph. 5. 23. Col. 2. 10. Acts 10. 42. 2 Tim. 4. 1. & 8 17 , 31. 1 Pet. 4. 5. 1 Tim. 2.5 . Heb. 8.6 . & 9.15 . & 12.24 . John 1.18 . Luke 3.23 . John 5.43 . Luke 24. 19. Acts 3.23 , &c. Heb. 5.5,7,8 , &c. Heb. 7.per tot . Heb. 7.24,25 . Rom. 8.33,34 . 1 John 2.1 . Heb. 4 . 14 , 15,16 . Heb. 1.3,8 . Psal. 110.1 . 1 Thes. 1.10 . Acts 1.3 . Luke 24.51 . & 1.33 . 1 Pet. 3.23 . Psal. 110.1 . 1 Cor. 15.24.25,28 . Mat. 25.34.41 . Gal. 3.20 . Heb. 8.6 . & 9.15 . & 12.24 . ●…Cor . 15.24 . Heb. 8.6 . & 10. 13. Heb. 10.16 . & 12.24 . Jer. 31. 31. Mark 16. 16. Matth. 4. 17. Acts 8.37 . & 2. 13. Acts 2.38.41 . & 3.19 . 1 John 2.9 . Matth. 16. 16. & 1. 18. 1 Tim. 3.16 . Rom. 14.9 . Acts 1.9 . & 3.21 . & 17.31 . Rev. 1. 5. & 17. 14. Luke 1.75 . Tit. 2.11,12 . 1 Pet. 2.1,2,3.2 Pet. 1.4 , &c. Heb. 12.1,2 . 1 John 2.12 . & 5. 16,17 . Gal. 6.1 . & 5.24,25 . Rom. 10.15 . Eph. 2.20 . & 4.11,12 . 1 Cor. 12. 28. 2 Cor. 5. 20. Mat. 28.20 . Mat. 28.19 . & 26.26 . 1 Cor. 11.21 . Gal. 3.27 . — Eph. 5.26 . 1 Cor. 12.23 . — Col. 2.11,12 . Rom. 6.4 . — Acts 2. 38. John 3.5 . — Acts 22.16 . Tit. 3.5 . — Heb. 10.22 . 1 Pet. 3.21 . 1 Cor. 11.23,24,25 . Matth. 26.26 . Mark 14.22 . Luke 22.19 . 1 Cor. 10.16 . Matth. 26.28 . 1 Cor. 11.27,28,29 . 2 Cor. 5.18 . Acts 20.28.1 Pet. 5.2 . Gal. 1.16 . James 5.14 . Gal. 6.6 . 1 Tim. 5.17 . Heb. 13.17 Read also Rom. 12. Eph. 5 , & 9. Chapters . 1 Thes. 5. Luke 6.35 . Deut. 10.17 . & 6.4 . Mar. 12.29,32 . 1 Cor. 8.4 . John 17. 3. 1 Thes. 1. 9. Ps. 90.2 . & 93.2 . & 77.13 & 95.3 . & 147.5 . Rom. 16.27 . 1 Tim. 1. 17. 2 Chron. 19. 7. Psal. 119. 137. 1 Chron. 16.34 . Psal. 34.8 . & 135.3 , 5. Exod. 33.19 . 1 , Tim. 1.11 . John 8. 38. Rom. 8.29,32 . 1 Cor. 8.6 . & 15.24 . Matt. 24.36 . Heb. 2.11 . 1 Pet. 1.23 . Gal. 4.4 . Isa. 65.17 . & 66.22 . Acts 4 24. Psal. 36.7,8 . Matt. 6.26 . & 10.29,30 . Rev. 14.7 . Matt. 4.10 . Matt. 1.21 . John 3.34 . Acts 10.38 . & 3.22,23 . Heb. 12.24 . & 1.8 . & 6.16,21 . Rev. 1.5 . Acts 11.26 . & 26.28 . 1 Pet. 4.19 . Luke 1.32 . Rom. 1.3,4.1 . Joh. 5.9 , &c. Heb. 1.5 . Joh. 1.11 . Col. 1.17,18 . Heb. 1.3 . John 5.19 . Phil. 2.6 . John 3.25 . Col. 2.9,10 . John 17.24 . Mat. 28.18 . Acts 2.36 . Psal. 2.6,7 , &c. 1 Cor. 8.6 . Heb. 1.6 . 1 Pet. 1.21 . Luke 1.35 . Gal. 4.4 . Luke 1.32 . Luke 1.26 , &c. Matt. 1.18 . Luke 1.48 . Matt. 1.25 . Luke . 2.51 . Luke 3.23 . Joh. 3.4 , &c. Acts 13.39 . Mat. 25.31,32 . Luke 22 . 63.&c . John 18.12 . &c. Matth. 26 . & 27. Matth. 27. Mark 15. Luke 23. John 19. Ibidem . John 18.30 . Phil. 2.8 . Col. 1.20 . Isa. 53.10 . Heb. 7.25 . & 9.12 . & 7.18 . Luk. 23.46 . Job 10.17,18 . & 12.32 . & 11.51 . Eph. 2.13.14 . Heb. 2.10 . Col. 1.21,22 . Tit. 2.14 . John. 6.51 . 1 Pet. 2.24 & 4.13 . 2 Tim. 2.11 . Gal. 6. 14. Matth. 27 . Mark 15. Eph. 4.9 . Matt. 12.40 . Acts 2.27 . Hos. 13.14 . 1 Cor. 15.54 . &c. Matt. 16.18 Rev. 20.13,14 . Rev. 1.17,18 . Mark 16. 1. Acts 10. 40. Rom. 14.9 . Acts 5.30 , &c. Col. 1.18 . Matth. 28.1 . 1 Pet. 3.18 . & 1.3 . Eph. 1.17 . 1 Cor. 15.20 , &c. Luk. 24.45,50 . Matth. 21.17 . Joh. 20 & 21. Acts 1.9 . 1 Cor. 15.6,45,47 . Heb. 6.19 . Rom. 8.38.39 . 1 John 3.2 . Phil. 2.8,9 , &c. Eph. 1.17,22 . Rom. 8. 34. Heb. 7. 27. 2. Pet. 1. 4. Heb. 12. 2. 1. Pet. 1.20 , 21. Heb. 1. 6. John 14.3 . Matth. 24. 30. 1 Thes. 4. 16. Rev. 1. 7. Acts 1. 11. 2 Tim. 4. 1. Joh. 5. 22 , 23. 1 Thes. 4. 16 , 17. Matth. 25. 32. Acts 10. 24. Mat. 25.34 , &c. Matth. 28. 19. John 15. 26. Acts 15. 32. 16. 13. — & 3. 33. 6. 45. — 24. 7. 16 , 17. — 13. 5. 37. 1 , 2 , 2. — 20.28 . Luke 12.12 John 17. 37. 14. 16 16. 13 , 8 Mat. 10. 8 , 9. Eph. 1. 17. & 3.16 . 1 Cor. 2. 10 , 11.12 . Rom. 8. 14 , 15 , 16. Rom. 14. 17. & 15. 13 , 19. 1 Thes. 1 . 6. Luke 24.49 . & 4.18 . Acts 2. 33 , 38. Eph. 4. 7 , 30. 1 Cor. 3.16 . Eph. 1. 13. Acts 7.51 . Rom. 1. 14. 2. Thes. 5. 19. Mark. 3. 29. 2 Cor. 1. 22. & 5. 5. 1. Th●… . 3. 15. Eph. 3. 21. Heb. 2. 12.10 , 24 . ●… 1 Cor. 14 . 26 , &c. Mat. 18.17,18 . Acts 12. 5. 1 Cor. 1. Gal. 1 . 8,9 . Col. 2. 8 , 9. Heb. 13. 8 , 9 Acts 26. 10. & 9. 12 , 32. 1. Cor. 6.11 . & 1. 2. Matth. 22. 14. 1 Pet. 1. 2 , 14 , 15 , 16. 2 Pet. 3. 11. Matth. 18.17,18 . Heb. 10. 25. 1 Cor. 11.23 , &c. E●…h . 4. 13. 5 , 6 , 7 , 21 6. 18 Phil. 2.4 . & 1.27 . Rom. 16 . 16 , 17. 1 John. 3.18 . 1 Pet. 1.22 . Rom. 3.28 . Acts 2.38 . & 13.38 . 1. John 2.1,2,12 . Gal. 6.2 . John 20.23 . Mark 16.16.2 Pet. 1.5 , &c. Eph. 1.13 . 1 Pet. 11.5,16,17,18 . Jam. 2.17,20 , &c. 1 John 3. 21 , &c. Heb. 12. 14 , 15 , 16. 1 Cor. 15.29 , &c. Matth. 22.31 . Rom. 8.11,23 . John 6.39 . Phil. 3.20 . 2 Cor. 4.1 . 2 Thes. 4.17 . Rev. 21.4 . Rev. 22.5 . Matth. 25.34 . Notes for div A63668-e8780 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrys. Hom. 3.de Lazaro 
A65292	----	A divine cordial, or, The transcendent priviledge of those that love God and are savingly called published by Thomas Watson ... Watson, Thomas, d. 1686. 1663 Approx. 257 KB of XML-encoded text transcribed from 97 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A65292 Wing W1121 ESTC R38240 17242855 ocm 17242855 106271 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A65292) Transcribed from: (Early English Books Online ; image set 106271) Images scanned from microfilm: (Early English books, 1641-1700 ; 1162:2) A divine cordial, or, The transcendent priviledge of those that love God and are savingly called published by Thomas Watson ... Watson, Thomas, d. 1686. [8], 180 p. Printed for Tho. Parkhurst ..., London : 1663. An exposition and interpretation of Romans 8:28. Imperfect: stained and torn. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Romans VIII, 28 -- Criticism, interpretation, etc. Devotional literature. Christian life. 2003-12 TCP Assigned for keying and markup 2004-02 SPi Global Keyed and coded from ProQuest page images 2004-03 Jonathan Blaney Sampled and proofread 2004-03 Jonathan Blaney Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Divine Cordial Or , the Transcendent PRIVILEDGE OF Those that Love God , And are SAVINGLY CALLED . Published by THOMAS WATSON , Minister of the Gospel . But as for you , ye thought evil against me , but God meant it unto good , Gen. 50.20 . LONDON : Printed for Thomas Parkhurst , at the Three Crowns , over against the great Conduit , at the lower end of Cheapside . 1663. The EPISTLE to the READER· CHRISTIAN READER : THere are two things , which I have alwayes looked upon as difficult : The one is , to make the Wicked sad ; they want not cause of sadness , they are taken captive by Satan * : This is all that is gotten by fighting on the Devils side ; he doth not make his Souldiers Captains , but Captives , he leads them Prisoners before him , and at last will give them damnable pay : Yet so are sinners blinded by the God of this world * , that they cannot see the chains they are held in , but kiss their fetters , and go laughing to Hell. The other puzling difficulty , is , to make the Godly joyful : Though they have enough to rock their troubled hearts quiet , & may encourage themselvs in the Lord ●heir God ; yet like the froward child , ●hey put away the breast , and refuse to be comforted . Amnon , though a Kings Son , was lean * . This dejection in the Godly , ariseth from a double Spring ; either because their inward comforts are darkned , or their outward comforts are disturbed : To cure both which troubles , I have put forth this ensuing Piece , hoping by the blessing of God , it will buoy up their disponding hearts , and make them look with a more pleasant as●ect ; I would prescribe them to take now & then a little of this Cordial . When the Prophet Eliah's spirits were ready to faint under the Juniper Tree ▪ the Angel set before him a Cake , and a Cruse of Water , & when he had eaten he was cheered , and went in the strength of that meat , till he came unto Horeb the Mount of God * . Me-thinks this Text , like that sweet repast , may very much corroborate and strengthen the Saints in their journey to Heaven ▪ and may be as a sacred feather , to drop the golden Oyl of consolation into thei● hearts : All things shall work togethe● for good , to them that love God. T● knew that nothing shall hurt the god●ly , is matter of comfort * ; but to be assured that all things which fall out , shall co-o●erate for their good , that their crosses shall be turned into blessings , the bloody showrs of affliction shall water the withering root of their Grace , and make it flourish more ; here is that may fill their hearts with joy till they run over . It will be no small revivement to me , if these Labours of mine prove advantagious to any . When S. Pauls Prison would not admit him the lib●rty of a Pulpit , he wrote some Epistles , the benefit whereof the Church of God hath reaped in after-ages . When I am at present taken off from my publick employment of preaching , I shall be glad if I may be useful by writing ; and while I my self am in a civil sence dead I may make others in a spiritual sence alive : This is the Prayer of him , who is Thy Friend , in all true Affection & Devotion . THOMAS WATSON . THE CONTENTS . CHAP. I. THe Preface or Introduction . CHAP. II. Shewing that all things work for good to the Saints . CHAP. III. That the best things work for good . That the Attributes of God work for good . That the Promises of God work for good . That the Mercies of God work for good . That the Graces work for good . That the Creatures of God work for good , in particular the good Angels . That the Communion of Saints works for good . That Christs Intercession works for good . That the Saints Prayers , conceived and indited by the blessed Spirit , work for good . CHAP. IV. That the worst things work for good to the Go●ly . That the evil of Affliction works for good . That the evil of Temptation works for good . That the evil of Desertion works for good . That the evil of Sin , by Gods over-ruling Power , works for good to the Godly . CHAP. V. Shewing why all things must needs work for good to the Saints . CHAP. VI. Several Inferences drawn from the Proposition . CHAP. VII . Shewing the Persons interested in this glorious Priviledge , They love God. The Nature of love . The Kinds of love . The Properties of love , The Degree of love . CHAP. VIII . A sharp Reproof to those who do not love God. CHAP. IX . Discovering the Prints of love to God. CHAP. X. Containing an Exhortation to love God. Motives to excite love . Means directing to it . Preserve love that it doth not fall into a Consumption . Encrease love to God , and blow it up into a holy flame ▪ CHAP XI . The second Qualification of the Persons interested in the Text , They are effectually called . Our deplorable condition before we are called . The Means of our blessed Call. Gods Method in calling sinners . The Properties of the Divine Call. The End of Effectual Calling . CHAP. XII . Two Inferences from the Premises . CHAP. XIII . Exhorting to labour after the Heavenly Calling Signs of Effectual Calling . CHAP ▪ XIV . Several Exhortations to them who are Called . 1. Admire Free-Grace . 2. Pity those who are uncalled . 3. Walk worthy of your High-Calling . CHAP. XV. Concerning Gods Purpose . CHAP. XVI . Our whole salvation must be resolved into Gods Purpose . The Saints Comforts are built upon this impregnable Rock . A DIVINE CORDIAL . CHAP. I. The Proaemium , or Introduction . ROM . 8.28 . We know that all things work together for good , to them that love God , to them who are the called according to his purpose . IF the whole Scripture be the feast of the soul ( as St Ambrose saith ) then this Chapter may be a dish at this feast , which with its sweet variety may very much refresh and animate the hearts of Gods People . In the preceding verses the Apostle had been wading through the great Doctrines of Justification and Adoption ; Mysteries so arduous and profound , that without the help and conduct of the Spirit , he might soon have waded beyond his depth . In this verse the Apostle toucheth upon that pleasant string of Consolation ; We know that all things work together for good , to them that love God. Not a word but is weighty ▪ therefore I shall gather up every filing of this Gold , that nothing be lost . In the Text there are three generall Branches . 1. A glorious Priviledge , All things work for good . 2. The Persons interested in this Priviledge ; and they are doubly specified . 1. They are Lovers of God. 2. They are Called . 3. The Original and Spring of this effectual calling , set down in these works , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his purpose . Of all these in order ; and I begin with the first . 1. The glorious Priviledge ; wherein there are two things considerable : 1. The certainty of the Priviledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We know . 2. The excellency of the Priviledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things work together for good . 1. The certainty of the Priviledge : We know . It is not a matter pendulous or doubtful ; the Apostle doth not say ▪ We hope , or conjecture , but it is like an Article in our Creed , We know all things work for good : Whence observe , That the Truths of the Gospel , are evident and infallible . A Christian may come not onely to a loose opinion , but to a certainty of what he holds . As the Axiomes in Logick , and Aphorismes in Physick , are demonstrated to Reason ; so the Truths in Religion are demonstrated to Faith ▪ We know , saith the Apostle . Though a Christian hath no● a perfect knowledge of the Mysteries of the Gospel , yet he hath a certain knowledge . We see through a glasse darkly * , 1 Cor. 13.12 . therefore we have not perfection of knowledge ; but we behold with open face † , 2 Cor. 3.18 . therefore we have a certainty . The Spirit of God doth imprint Heavenly Truths upon the heart , as with the point of a Diamond . A Christian may know infallibly there is an evill in sin , a beauty in holiness : He may know that he is in the state of Grace , 1 Iohn 3.14 . We know that we have passed from death to life . He may know that he shall go to Heaven , 2 Cor. 5.1 . We know that if our earthly Tabernacle were dissolved , we have a building of God , an house made without hands , eternal in the Heavens . The Lord doth not leave his People at uncertainties in matters of Salvation . The Apostle comes with his Probatum est , in the Text , We know ; we have arrived at a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or holy confidence ; we have both the Spirit of God and our own experience setting seal to it . Let us not rest in Scepticisme , but labour to come to a certainty in the things of Religion . As that Martyr woman said , I cannot dispute for Christ , but I can burn for Christ. God knows whether we may not be called forth to be witnesses to his Truth ; therefore it concerns us to be wel-grounded , and confirmed in it . If we are doubtful Christians , we shall be wavering Christian ▪ whence is apostacy , but from incredulity ? * Men first question ●he ●ruth , and then fall from the T●u●h . O beg the ●pi●it of God , not onely to anoint you , but to seal you , 2 Cor. 1.22 . CHAP. II. Containing the grand Proposition . 2. I Passe to the second , the excellency of the Priviledge : All t●ings work together for good . This is a Iacobs staffe in the hand of faith , with which we may walk cheer●ully to the Mount of God : what will sa●isfie or give content , if this wi●l no● ? A●l things work together for good . This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together , is a Physical expression . Several poysonful ingredients put together , being tempered by the skill of the Apo●heca●y , make a Soveraign Medicine , and work together for the good of the Patient * . So all Gods P●ovidences being divinely tempered and sanctified , do work together for the best to the S●in●s . He who loves God , and is called according to his purpose , may say to his soul , Soul take thy ●ase , for , there is much good laid up for thee , every thing in the wo●l● shall be for thy good . This is a Christians Cordial , which may cause the colour to come in his face , and make him like Ionathan , who when he had tasted the honey at the end of the ro● hi● eyes were enlightened , 1 Sam. 14 27. Why should a Christian exentera●e himself ? why should ●e kill himself wi●h care , when all things shall sweetly concu●●e , yea conspi●e for his g●od ? The result of the ●ex ▪ is this , Doct. That all the various dealings of God with his Children , do by a special Providence turn to their good * . Psal. 25. ●0 . All the paths of the Lord are mercy unto such as keep his Covenant . If every path hath mercy in it , then it wo●ks for good . 1. What things work for good to the Godly . 2. Why all things work for good to the Godly . 1. What things are they which work for good to the Elect ? 1. The best things . 2. The worst things . CHAP. III. Shewing that the best things work for good to the Godly . 1. THe best things work for good to the Godly : There a●e eight of these . 1. Gods Attribut●s work for good ; these three in perticular . 1. Gods Power works for good . It is a glorious power , Col. 1.11 . and it is engaged for the good of the Elect. Out of this strong comes forth sweetness * . The Power of God works for good four wayes . 1. In supporting us in misery . 2. In supplying our wants . 3. In subduing our corruptions . 4. In conquering our enemies . Gods Power works for good , 1. In supporting us in misery , Deut. 33.27 . Vnderneath are the everlasting Arms. What upheld Daniel in the Lyons Den ? Ionah in the Whales Belly ? the three Children in the Furnace ? only the power of God. Is it not strange to see a bruised Reed grow and flourish ? How is a weak Christian able , not only to endure ●ffliction , but rejoyce in it ? He is upheld by the Arms of the Almighty , 2 Cor. 12.9 . My strength is made perfect in weakness . 2. In supplying our wants . God creates comforts when means ●ail : He that brought food to the Prophet Elijah by the unnatural Ravens , will bring sustenance to his people . God can preserve the Oyl in the Cruse , 1 Kings 17.14 . The Lord made the Sun on Ahaz's Dial go ten degrees backward : So when our outward comforts are declining , and it is almost Sun-setting , God often causeth a revival , and b●ings the Sun many degrees backward . 3. In subduing our corruptions : Mic. 7.19 . He will subdue our iniquities . The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He will put them under the yoak . Is thy sin strong ? God is powerful , he will break the head of this Leviathan . Is thy heart hard ? God will dissolve that stone in Christs blood , Iob 23.16 . The Almighty maketh my heart soft . When we say as Iehoshaphat , We have no might against this great Army , the Lord goes up with us , and helps us to fight our battels ; he strikes off the heads of those Goliah-lusts which are too strong for us . 4. In conquering our enemies . He stains the pride , and breaks the confidence of adversaries . Psal. 2.9 . Thou shalt break them with a rod of iron . There is rage in the Enemy , malice in the Devil , but power in God. How easily can he rout all the Forces of the wicked ! 2 Chron. 14.11 . It is nothing for thee Lord to help . Gods power is on his Churches side , Deut. 33.29 . Happy art thou O Israel , O people saved by the Lord , who is the shield of thy help , and the sword of thy excellency . 2. The Wisdom of God works for good . Gods wisdome is our Oracle to instruct us . As he is the Mighty God , so the Counsellor , Isa. 9.6 . We are often times in the dark , and in matters intricate and doubtful , know not which way to take ; here God comes in with light , Psal. 32.8 . I will guide thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with mine eye . EYE , there is put for Gods wi●dome . Whence is it the Saints can see further than the most quick-sighted Politicians ? They foresee an evil , and hide themselvs , they see Satans Sophisms ; this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Gods wisdom is the Pillar of fire to go before , and guide them . 3. The Goodness of God works for good two wayes . 1. Gods goodness is a means to make us good , Rom. 2.4 . The goodness of God leadeth thee to repentance . The goodnesse of God is a spiritual Sun-beam to melt the heart into tears . Oh saith the soul , Hath God been so good to me ? hath he reprieved me so long from Hell , and shall I grieve his Spirit any more ? shall I sin ag●inst Goodnesse ? 2. The goodness of God works for good , as it ushers in a●l our blessings . The daily favours we receive , are the silver streams which flow from the Fountaines of Gods goodness . This Divine Attribute of Goodnes● , brings in two sort● of blessings . 1. Common Blessings . All partake of these ; the bad as well as the good : This sweet dew falls upon the Thistle , as well as the Rose , Psal. 33.5 . 2. Crowning Blessings . These only the godly partake of , Psal. 103.4 . Who crowneth us with loving kindness . Thus the blessed Attributes of God work for good to the Saints . 2. The Promises of God work for good . The Promises are Dei Chirographum ( as Austin calls them ) a Bill of Gods hand ; is it not good to have security ? The Promises are the Breasts of the Gospel ; and is not the Breast for the good of the Infan● ? They are called Precious Promises , 2 Pet. 1.4 . they are as Aqua-vitae to a soul that is ready to faint . Carda● saith , Every precious stone hath some vertue latent in it : The Promises are full of vertue , and that especially in foure Cases . 1. Are we under the guilt of sin ? there is a Promise , Exod. 34.6 . The Lord , the Lord merciful , gracious , &c. where God doth as it were put on his glorious Embroidery , and hold out the Golden Scepter , to encourage poor trembling sinners to come to him . The Lord Merciful . God is more willing to pardon , than to punish : Mercy doth more multiply in him , than sin in us : Mercy is his Nature . The Bee naturally gives honey ; it stings only when it is provoked . But saith the guilty sinner , I cannot deserve mercy : but he is Gracious ; he shews mercy , not because we deserve mercy , but because he delights in mercy . But what is that to me ? perhaps my name is not in the pardon : He keeps mercy for thousands ; the Exchequer of mercy is not exhausted : God hath Trea●ures lying by , and why mayest not thou come in for a Childs part ? This Promise is as Bezar-stone . 2. Are we under the defilement of sin ? there is a P●omise wo●king for good , Hos. 14.14 . I will heal their back-slidings . God will not only bestow mercy , but grace . And he hath made a Promise of ●ending his Spirit , Isa. 44.3 . which for its sanctifying nature , is in Scripture compared sometimes to Water , which cleanseth the V●ss●l ; sometimes to the Word , which is the Fan to winnow and purifie the Ai● ; sometimes to Fire , which doth refine Me●tals : Thus the Spirit of God shall cleanse and consecra●e the ●oul , making it partake of the Divine Nature . 3. Are we in great dangers ? there 's a Promise wo●ks for our good , Psal. 91.15 . I will be with him in trouble . God do●h not use ●o b●ing his people into troubles , and leave them there , but will stand by them , he will hold their head and heart when they are ●ainting . And there is another Promise , Psal. ●7 . 39 He is their strength in the time of trouble . Oh saith the ●oul , I shall fain● in the day of tryal ; but God will be the stre●gt● of ●ur h●art , he will joyn his ●orces with us ; either he will make his hand light● , or our faith stronger . 4. Do we fear outw●●d ●ants ? there is a Promise , Psal. ●4 . 10 . They that fear the Lord , shall not want any good thing . If it be good for us , we shall have it ; if it be not good for us , then , the not having of it , is good . Exod. 23.25 . I will blesse thy bread , and thy water . This blessing falls as the honey-dew upon the leaf , it sweetens ●hat little we possess . Let me want the Venison , so I may have the Blessing . Quest. But I fear I shall not get a livelyhood ? Answ. Peruse that Scripture , Psal. 37.25 . I have been young , and now am old , yet have I not seen the righteous forsaken , nor his Seed begging bread . How must we understand this ? 1. David speaks it as his own observation ; he never beheld such an Eclipse , he never saw a godly man brought so low , that he had not a bit of bread to put in his mouth . 2. David never saw the righteous and their Seed lacking . Though the Lord might try godly Parents a while by want , yet not their Seed too : The Seed of the godly shall be provided for . 3. David never saw the righteous begging of bread , and forsaken : Though he might be reduced to great straits , yet not forsaken ; still he is an heir of Heaven , and God loves him . Thus , in all these Cases , the Promises work for good . How do the Promises work for good ? 1. They are food for Faith ; and that which strengthens Faith works for good . The Promises are the Breast-milk of Faith ; Faith sucks nourishment from them , as the child by drawing the Breast . Gen. 32.7 . Iacob feared exceedingly : His spirits were ready to faint ; now he goes to the Promise , vers . 12. Lord , thou hast said , thou wilt do me good . This Promise was his food ; he got so much strength by sucking this Promise , that he was able to wrestle with the Lord all night in prayer , and would not let him go till he had blessed him . 2. The Promises are springs of joy . There is more in the Promise to comfort , than in the world to perplex . Vrsin was comforted by that Promise , Ioh. 10.29 . No man shall pluck them out of my Fathers hands . The Promises are Cordials in a fainting fit , Psal. 119.92 . V●less thy Word had been my delight , I had perished in my affliction . The Promises are as Cork to the Net , to bear up the heart from sinking in the deep waters of dist●ess . 3. The Merci●s of God work for good to the godly . 1. Temporal Mercies , as Health , Prosperity . Mercy works most kindly upon an ingenious 〈◊〉 . 1 The mercies of God humble : 2 Sam. 7.18 . Then went King David in , and sat before the Lord , and said , Who am I , O Lord God ? and w●at is my fathers house , that thou hast brought 〈◊〉 hithe●to ? Lord , whence is such honour conferr'd upon me , that I should be King ? that I who did follow the Sheep , should go in and out before thy people ? So saith a gracious heart , Lord , what am I , that it should be better with me than others ? that I should drink of the fruit of the Vine , when others drink , not only a Cup of Wormwood , but a Cup of Blood ? what am I , that I should have those mercies , which others want , who are better than I ? Lord , whence is it , that notwithstanding all my unworthiness , a fresh Tyde of mercy comes in every day ? The mercies of God make a sinner proud , but a Saint humble . 2. The mercies of God have a melting influence upon the soul , they dissolve it in love to God * . Gods Judgments make us fear him , his mercies make us love him . How was Saul wrought upon by kindnesse ! David had him at the advantage , and might have cut off , not only the skirt of his Robe , but his head ; yet he spares his life : This kindness melted Sauls heart , 1 Sam. 24.16 . Is this thy voyce , my son David ? and Saul lift up his voyce , and wept . Such a melting influence hath Gods mercy , it makes the eyes drop with tears of ●ove . 3. The mercies of God make the heart ●ruitful . When you lay out more cost upon a ●●eld , it bears a better crop . A gracious soul honours the Lord with his Substance ; he doth not do with his mercies , as Israel with their Jewels and Ear-Rings , make a Golden Calfe ; but as Solomon did with the money thrown into the Treasury , build a Temple for the Lord. The Golden showres of mercy cause fertility . 4. The mercies of God make the heart thankful : Psal. 116.12 , 13. Quid retribuam Domino ? What shall I render unto the Lord for all his benefits towards me ? I will take the Cup of salvation . David alludes to the people of Israel , who at their Peace-Offerings did use to take a Cup in their hands , and give thanks to God for Deliverances . Every mercy is an Alms of Free Grace ; and this enlargeth the soul in g●atitude . A good Christian is not a Grave to bury Gods mercies , but a Temple to sing his praise . If every Bird in its Kind ( as Ambrose speaks ) doth chirp forth thankfulness to its Maker ; much more will an ingenious Christian , whose life is enriched and perfumed with mercy . 5. The mercies of God quicken : As they are Load-stones to love , so Whet-stones to obedience : Psal. 119.9 . I will walk before the Lord in the Land of the living . He that takes a review of his blessings , looks upon himself as a person engaged for God ; he argue● from the sweetness of mercy , to the swiftnesse of duty ; he spends and is spent for Christ ; he dedicates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God. Among the Romans , when one had redeemed another , he was ever afterwards to serve him . A soul encompassed with mercy is zealously active in Gods service . 6. The mercies of God wo●k compassion to others . A Christian is a temporal Saviour ; he feeds the hungry , cloaths the naked , visits the Widow and O●phan in their distresse ; the backs and bellies of the poor , a●e the surrows where he sows the golden S●eds of his Charity : Psal. 112.5 . A good man sheweth favour , and lendeth : Charity d●ops from him freely , as Myrth from the Tree . Thus to the godly , the mercies of God wo●k for good , they a●e wings to lift them up to Heaven . 2. Spiritual mercies wo●k 〈◊〉 g●od : The blessed O●dinances . 1. The Word Preached works for good ; it is a savour of life , it is verbum cum u●ctione , it is a soul-transforming Word , i● assimilates the heart into Christs likeness , it is the breeder of Assurance , 1 Thes. 1.5 . Our Gospel came to you , not in word only , but in power , and in the Holy Ghost , and in much assurance : It is vehiculum salutis , the Charet of Salvation . 2. Prayer works for good * . Prayer is the Bellows of the affections , it blows up holy desires and ardou●s of soul : Prayer hath powe● with God , Isa. 45.11 . Command ye me . It is a Key that unlocks the Treasury of God's Bowels . Prayer keeps the heart open to God , and shut to sin ; it a●●wageth the intemperate heats and swellings of lust . It was Luther's counsel to a friend , when he perceived a tentation begin to arise , to betake himself to Prayer . Prayer is Bombarda Christianorum * , the Christians Gun , which they discharge against their enemies . Prayer is the Pancreston , the Soveraign Medicine of the soul : Prayer sanctifies every mercy , 1 Tim. 4.5 . it is the dispeller of sorrow : by venting the grief it easeth the heart . When Hannah had p●ayed , she went away , and was no more sad , 1 Sam. 1.18 . And i● it hath these rare effects , then it wo●ks for good . 3. The Lords Supper works for good : It is an Emblem of the Marriage Supper of the Lamb , Rev. 19.9 . and an Earnest of that Communion we shall have with Christ in Glory ; it is a feast of fat things ; it gives us bread from Heaven , such as doth not only preserve life , but prevent death . It hath glorious effects in the hearts of the Godly ; it quickens their Affections , strengthens their Graces , mortifies thei● Corruptions , revives their Hopes , encreaseth their Joy. Luther saith , It is as great a work to comfort a dejested soul , as to raise the dead to life ; yet this may , and sometimes is done to the souls of the Godly in the blessed Supper . The Sacrament hath a peculiar excellency above the Word preached . In the Word there is the Breath of God , in the Sacrament the Blood of God ; in the Word we hear his Voyce , in the Sacrament we have his kisse . The Word proceeds out of Gods mouth , the Sacrament out of his sides . 4. The Graces of the Spirit work for good . Grace is to the soul as light to the eye , as health to the body . Grace doth to the soul as a vertuous wife doth to her husband , Pro. 31.12 . She will do him good all the dayes of her life . How incompa●ably useful are the Graces ! Faith and Fear go hand in hand ; Faith keeps the heart cheerful , Fear keeps the heart serious ; Faith keeps the heart from sinking in despair , Fear keeps it from floating in presumption ; all the Graces display themselves in their beauty : Hope is the Helmet , 1 Thes. 5.8 . Meekness the Ornament , 1 Pet. 3.4 . Love the Bond of perfectness , Col. 3.14 . The Saints Graces are Weapons to defend them , Wings to elevate them , Jewels to enrich them , Spices to persume them , Stars to adorn them * , Cordials to refresh them : And doth not all this work for good ? The Graces are our Evidences for Heaven ; is it not good to have our Evidences ready at the hour of death ? 5. The Creatures of God work for good to the Godly . 1. Creatures inanimate , Judg. 5.20 . The Stars in their course fought against Sisera ; the Stars as the Host of God gathered in a Battalio , and by their influences raising terrible tempests , did as it were conspire the ruine of Sisera and his Army ▪ 2. Creatures animate . The Angels , those noble Citizens and Princes of Heaven , work for the good of the Saints * . The good Angels are ready to do all offices of love to the people of God , Heb. 1.14 . Are they not all ministring Spirits , sent forth to minister for them who shall be heirs of salvation ? Some o● the Fathers are of opinion , that every Believer hath his ●u●elar Angel ; it needs no hot debate , it may suffice that we know the whole Hiera●chy of Angels is employed for the good of the Saints . The good Angels do service to the Saints : 1. In life . The Angel did comfort the Virgin Mary , Luke 1.28 . The Angel did stop the mouths of the Lyons that they could not hurt Daniel , Dan. 6.22 . A Christian hath an invisible Guard about him , the Tutelage , and Guardian-ship of Angels , Psal 91.11 . He shall give his Angels charge over thee to keep thee in all thy wayes . The Angels are of the Saints Life-guard , yea , the chief of the Angels ; Are they not all ministring spirits ? The highest Angels take care of the lowest Saints . 2. At death . The Angels are about the Saints sick-beds to comfort them . As God comforts by his Spirit , so by his Angels . Christ in his Agony was refreshed by an Angel , Luke 24.45 . So are Believers in the agony of death : And when the Saints breath expires , their souls are carried up to Heaven by a Convoy of Angels , Luke 16.22 . 3. At the day of Iudgement . 1. The Angels shall open the Saints Graves , and dig away the earth from their bodies , and shall conduct them into the presence of Christ , when they shall be made like his glorious body , Mat. 24.31 . He shall send his Angels , and they shall gather together his Elect , from the four winds , from the one end of Heaven to the other . 2. The Angels at the day of Judgement shall rid the Godly of all their enemies . Here the Saints are plagued with enemies , Psal. 38.20 . They are mine adversaries , because I follow the thing that good is : well , the Angels will shortly give Gods people a Writ of ease , and set them free from all their enemies : Mat. 13.38 . The tares are the children of the wicked one , the harvest is the end of the world , the reapers are the Angels ; as therefore the tares are gathered and burn●●n the fire , so shall it be in the end of the world , the Son of man shall send forth his Angels , and they shall gather out of his Kingdom all things which offend , and them which do iniquity , and east them into a furnace of fire . At the day of Judgment the Angels of God will take the wicked , which are the Tares , and will bundle them up , and throw them into Hell-furnace , and then the Godly will not be troubled with enemies any more : Thus the good Angels work for good . See here the honour and dignity of a Believer , he hath Gods name written upon him , Rev. 3.12 . the Holy Ghost dwelling in him , 2 Tim. 1.14 . and a Guard of Angels attending him . Insuper nostro lateri ministros , caelitus addis . 6. The Communion of Saints works for good , 2 Cor. 1.24 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are helpers of your joy . One Christian conversing with another , is a means to confirm him : As the stones in an Arch help to strengthen one another ; one Christian by imparting his experiences doth heat and quicken another , Heb. 10.24 . Let us provoke one another to love , and good works : How doth Grace flourish by holy conference ! a Christian by good discourse drops that oyl upon another as makes the Lamp of his Faith burn the brighter . 7. Christs intercession works for good . Christ is in Heaven as Aaron with his golden plate upon his fore●head , and his precious incense , and he prays for all Believers as well as he did for the Apostles , Ioh. 17.20 . Neither pray I for these alone , but for all them that shall believe in me . When a Christian is weak , and can hardly pray for himself , Jesus Christ is praying for him ; and he prays for three things . 1. That the Saints may be kept from sin , vers . 15. I pray that thou shouldest keep them from the evill . We live in the world as in a Pest-house ; Christ prays that his Saints may not be infected with the contagious evill of the times . 2. For his peoples progresse in holinesse , vers . 17. Sanctifie them : Let them have constant supplies of the Spirit , and be anointed with fresh oyl . 3. For their glorification , vers . 24. Father , I will that those which thou hast given me , be with me where I am . Christ is not con●ent till the Saints are in his armes . This prayer which he made on Earth , is the Copy and Pattern of his prayer in Heaven . What a comfort is this , when Satan is tempting , Christ is praying ! this works for good . Christ's prayer takes away the sins of our prayers . As a child ( saith St Ambrose ) that is willing to present his father with a Posie , goes into the Garden , and there gathers some Flowers and some Weeds together , but coming to his mother , she picks out the Weeds , and binds up the Flowers , and so it is presented to the Father . Thus when we have put up our prayers , Christ comes , and picks away the Weeds , the sin of our prayer , and presents nothing but Flowers to his Father , which are a sweet smelling savour . 8. The joynt stock of the Saints prayers work for good to the Godly . The Saints pray for all the Members of the body Mysticall ; their prayers prevail much * . 1. They prevail for recovery out of sickness , Iames 5.15 . The prayer of faith shall save the sick , and the Lord shall raise him up . 2. For victory over enemies , Isa. 37.4 . Lift up thy prayer for the remnant that is left , vers . 36. Then the Angel of the Lord went forth and smote in the Camp of the Assyrians , an hundred and fourscore and five thousand . 3. For deliverance out of prison , Acts 12.5 . Prayer was made without ceasing of the Church unto God for him ; vers . 7. And behold the Angel of the Lord came upon him , and a light shined in the prison , and he smote Peter on the side , and raised him up , and his chains fell off . The Angel fetched Peter out of prison , but it was prayer fetched the Angel. 4. For forgiveness of sin , Iob 42.8 . My servant Iob shall pray for you , for him will I accept . Thus the prayers of the Saints work for good to the Body Mystical . And this is no small priviledge to a Child of God , that he hath a constant Trade of Prayer driven for him . When he comes into any Town or Corporation , he may say , I have some Prayer here , nay , all the world over I have a stock of prayer going for me ; when I am indisposed , and out of ●●●e , others are praying for me , who are quick and lively . Thus the best things work for good to the people of God. CHAP. IV. Shewing that the worst things work for good to the Godly . 2. THe worst things work for good to the Godly * . Mis●ake me not , I do not say of their own nature they are good † , for they are a fruit of the curse ; but though they are naturally evill , yet they are morally good , the wise over-ruling hand of God disposing and sanctifying . As the Elements , though of contrary qualities , yet God hath so tempered them , that they all work in an harmonious manner , for the good of the Universe . Or as in a Watch , the wheels seem to move contrary one to another , but all carry on the motion of the Watch , and help to make the Alarum ●trike : So things that seem to move crosse to the Godly , yet by the wonderful Providence of God work for their good . Among these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worst things , there are four sad evils work for good to them that love God. SECTION I. Shewing that the evil of affliction works for good to the Godly . 1. THe evil of affliction works for good . There are two heart-quieting considerations in all the afflictions which befall us . 1. That God hath a special hand in them , Ruth 1.21 . The Almighty hath afflicted me . Instruments can no more stir till God gives them a Commission , than the Axe can cut of it self without an hand . Iob eyed God in his affliction : therefore , as Austin observes , he doth not say , The Lord gave , and the Devil took away * ; but , The Lord hath taken away . Who-ever brings an affliction to us , it is God that sends it . 2. The second heart-quieting consideration , is , That afflictions work for good : Ier. 24.5 . Like these good figs , so will I acknowledge them that are carried away captive of Iudah , whom I have sent out of this place into the Land of the Chaldeans for their good . Iudahs captivity in Babylon , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their good . Ps●l . 119.71 . It is good for me that I have been afflicted * . Which Text , like Moses his Tree , cast into the bitter waters of affliction , may make them sweet and wholsom to drink of . Afflictions to the Godly are medicinable . Out of the most poysonful D●ug God extracts our salvation . Afflictions are as needful as Ordinances , 1 Pet. 1.6 . No vessel can be made of Gold without fire ; so it is impossible that we should be made vessels of honour , unless we are melted and refined in the furnace of affliction . Psal. 25.10 . All the paths of the Lord are mercy ; his bloody paths are mercy . As the Li●●er intermixeth bright colours with dark shadows ; so doth the wise God mix mercy with judgement . Those afflictive providences whi●h seem to be prejudicial , are beneficial : Let us take some Instances in Scripture . Ioseph's brethren threw him into a pit , afterwards they sell him , then he is cast into prison , yet all this did work for his good : His abasement made way for his advancement ; he was made the second man in the Kingdom . Gen. 50.20 . Ye thought evil against me , but God meant it to good . Iacob wrestled with the Angel , and the hollow of Iacobs thigh was out of joynt , this was sad ; but God turned it to good , for there he saw Gods face , and there the Lord blessed him , Gen. 32.30 . Iacob called the name of the place Peniel , for I have seen God face to face . Who would not be willing to have a bone out of joynt , so he might have a sight of God ? King Manassah was bound in Chains , this was sad to see a Crown of Gold changed into Fetters ; but it wrought for his good , for , When he was in affliction he besought the Lord , and humbled himself greatly , and the Lord was entreated of him , 2 Chr. 33. 11 , 12. He was more beholding to his Iron Chain , than to his Gold Chain ; the one made him proud , the other made him humble . Iob was a spectacle of misery , he lost all that ever he had , he ab●unded only in boils and ulcers , this was sad ; but it wrought for his good , his grace was more proved and improved ; God gave a Testimony from Heaven of his integrity , and did compensate his losse by giving him twice as much as ever he had before , Iob 42.10 . Paul was smitten with blindnesse , this was uncomfortable , but it turned to his good ; God did by that blindnesse make way for the light of grace to shine into his soul , it was the beginning of an happy conversion , Acts 9.6 . As the hard frosts in Winter bring on the flowers in the Spring ; as the night ushers in the morning-star : So the evils of affliction p●oduce much good to those that love God. But we are ready to question the truth of this , and ●o say as Mary did to the Angel , How can this be ? therefore I shall shew you several wayes how affliction works for good . 1. As it is our Preacher and Tutor , Mic. 6. ●9 . Hear ye the Rod * . Luther saith , he could ●ever fightly understand some of the Psalms , ●ill he was in affliction . Affliction teacheth ●wo things . 1. What sin is . In the Word ●reached , we hear what a dreadful thing sin is , ●hat it is both defiling and damning , but we ●ear it no more than a painted Lyon ; there●ore God lets loose affliction , and then we feel ●in bitter in the fruit of it . A sick-bed often ●eacheth more than a Sermon ; we can best see ●he ugly visage of sin in the glasse of affliction . 2. Affl●ction teacheth us to know our selves . In prosperity we are for the most part strangers ●o our selves ; God makes us know affliction , that we may the better know our selves : We ●ee that corruption in our hearts in time of ●ffliction , which we would not believe was ●here . Water in the glasse looks cleer , but ●et it on the fire , and the scum boils up : In prosperity , a man seems to be humble and ●hankful , the water looks cleer , but set this man a little on the fire of affliction , and the ●cum boils up , much impatience and unbe●ief appeareth . Oh saith a Christian , I never ●hought I had had such a bad heart , as now I ●ee I have ; I never thought my corruptions ●ad been so strong , and my graces so weak . 2. Afflictions work for good as they are a means to make the heart more upright . In prosperity the heart is apt to be divided , Hos. 10.2 . The heart cleaves partly to God , and partly to the World ; it is like a Needle between two Load-stones , God draws , and the World draws ; now , God takes away the World that the heart may cleave more to him in sincerity . Corrigere , quasi cor rectum facere ; Correction , is a setting the heart right and strait . As we sometimes hold a crooked stick over the fire to straiten it : So God holds us over the fire of affliction to make us more strait and upright . Oh how good is it , when sin hath bent the soul awry from God , that affliction should straiten it again ! 3. Afflictions work for good , as they conform us to Christ. Gods Rod is a Pensill to draw Christs Image more lively upon us . It is good that there should be a symmetry and proportion between the Head and the Members . Would we be parts of Christs Mystical Body , and not like him ? His life ( as Calvin saith ) was a series of suffering , Isa. 53.2 . A man of sorrows , and acquainted with grief : He wept , he bl●d . Was the Head Crowned with Thorns , and do we think to be Crowned with Roses ? It is good to be like Christ , though it be by sufferings . Jesus Christ drank a bitter Cup , it made him sweat drops of blood to think of it ; and though it be true , he drank the Poyson in the Cup ( the wrath of God ) yet there is some Wormwood in the Cup left , which the Saints must drink : Only here is the difference between Christs sufferings and ours ; his were satisfactory , ours are only castigatory . 4. Afflictions work for good to the Godly , as they are destructive to sin . Sin is the Mother , affliction is the Daughter ; the Daughter helps to destroy the Mother . Sin is like the Tree that breeds the Worm , and affliction is like the Worm that eats the Tree . There is much corruption in the best heart ; affliction doth by degrees work it ou● , as the fire works out the D●oss from the ●old , Isa. 27.9 . This is all the fruit , to take away his sin . What if we have more of the rough File , if we have less Rust ? Afflictions carry away nothing but the excrements of sin . If a Physitian should say to a Patient , Your body is distempered , and full of bad humors , which must be purged out , or you dye ; but I will prescribe Physick , which though it make you deadly sick , yet it will carry away the dregs of your disease , & save your life : would not this be for the good of the Patient ? Afflictions are the purging Pills God useth to carry away our spiritual distempers ; they cure the Tympany of pride , the Feaver of lust , the D●opsie of covetousness : Do they not then work for good ? 5. Afflictions work for good , as they are a means to loosen our hearts from the world . When you dig away the earth from the root of a Tree , it is to loosen the Tree from the earth : So God digs away our earthly comforts , to loosen our hearts from the earth * . We read of a Star , Rev. 11.8 . The name of the Star is Wormwood . Have not we seen this Star appear ? Do not we find this Star Wormwood in every condition ? A Tho●n grows up with every Flower . Surgit amari aliquid quod in ipsis floribu● angat . God would have the world hang as a loose Tooth , which being twitched away , doth not much trouble us . Is it not good to be weaned ? the oldest Saint needs it . Why doth the Lord break the Conduit-pipe , but that we may go to him in whom are all our fresh springs * . 6. Afflictions work so good , as they make way for comfort . In the valley of Achor a door of hope , Hos. 2.15 . Achor signifies trouble : God sweetens outward pain , with inward peace . Ioh. 16.20 . Your sorrow shall be turned into joy . Here is the Water turned into Wine . After a bitter Pill God gives Sugar . Paul had his Prison-Songs . Gods Rod hath Honey at the end of it . The Saints in affliction have had such sweet raptures of joy , that they have thought themselves in the borders of the Heavenly Canaan ; they have ga●hered Grapes of Thorns . 7. Afflictions wo●k for good , as they are a magnifying of us , Iob 7.17 . What is man that thou shouldest magnifie him , and that thou shouldest visit him every morning ? God doth by affliction magnifie us three wayes . 1. In that he will condescend so low as to take notice of us ; that he will afflict us , rather than lose us . 'T is an honour that God will mind dust and ashes : 'T is a magnifying of us , that God thinks us worthy to be smitten . Gods not striking , is a slighting , Isa. 1.5 . Why should ye be stricken any more ? If you will go on in sin , take your course , sin your selves into Hell. 2. Afflictions do magnifie us , as they are Insignia honoris , Ensigns of Glory , Signs of Son-ship , Heb. 12.7 . If you endure chastning , God dealeth with you as Sons . Every print of the Rod is a badge of honour . 3. Afflictions do really tend to the magnifying of the Sain●s , as they make them renowned in the world . Souldiers have never been so admi●ed for their victories , as the Saints have been for their sufferings . The zeal and constancy of the Martyrs in their tryals have rendred them famous to posterity . How eminent was Iob for his patience ! God leaves his name upon Record , Ye have heard of the patience of Iob , James 5.11 . Iob the Sufferer , was more renowned than Alexander the Conquerour . 8. Afflictions work for good , as they are a means to make us happy , Iob 5.17 . Happy is the man whom God correcteth . What Po●●ti●ian or Moralist ever placed happinesse in the Crosse ? Iob doth ; Happy is the man whom God correcteth . Quest. How do affl●ct●ons make us happy ? Answ. In that afflictions being sanctified , bring us nearer to God * . The Moon in the full is ●urther off fr●m the Sun : so are many farther off from God in the full Moon of prospe●ity : affliction brings them nearer to God. The Load-stone of mercy doth not draw us so neer to God , as the Cords of affliction . When Absalom set Ioab's Co●n on fire , then he came running to Absalom , 2 Sam. 14.30 . When God sets our worldly comforts on fire , then we run to him , and make our peace with him . When the Prodigal was pinched with wan● , then he returned home to his father , Luke 15.18 . When the Dove could find no rest for the sole of her foot , then she flies to the A●k : When God b●ings a Deluge of ●ffliction upon us , then we flie to the A●k Christ. Thus affliction makes us happy in bringing us nearer to God * . Fai●h can make use of the waters of ●●fl●ction ●o swim faster to Christ. 9. Afflictions work for good , as they do put to silence the wicked : How ready are they to asperse and calumniate the Godly , that they serve God only for self-interest ; therefore God will have his people endure sufferings for Religion , that he may hang a Pad-lock on the lying lips of wicked men . When the Atheists of the world see that God hath a people , who serve him not for a Livery , but for love , this stops their mouths . The Devil accuseth Iob of hypocrisie , that he was a mercenary man , all his Religion was made up of ends of gold and silver , Iob 1.9 . Doth Iob serve God for naught ? Hast not thou made a hedge about him ? &c. Well , saith God , Put forth thy hand , touch his estate . The Devil had no sooner received a Commission , but he falls a breaking down Iob's hedge ; I , but still Iob worships God , Chap. 1.20 . and professeth his faith in him , Chap. 13.15 . Though he slay me , yet will I trust in him . This did amuse and silence the Devil himself . How doth it strike a dam● into wicked men , when they see that the Godly will iratum colere numen , keep close to God in a suffering condition , and when they lose all , yet will hold fast their integrity . 10. Afflictions work for good , as they make way for glory , 2 Cor. 4.17 . not that they merit G●ory , but they prepare for it . As ploughing prepares ●he earth for a Crop ; so afflictions do prepare , and make us meet for Glory . The Limner lays his Gold upon dark colours : So God first lays the dark colours of affliction , and then he lays the golden colour of Glory . The Vessel is first seasoned , before Wine is poured into it : The Vessels of mercy are first seasoned with affliction , and then the Wine of Glory is powred in * . Thus we see afflictions are not prejudicial , but beneficial to the Saints . We should not so much look at the evil of affliction , as the good ; not so much at the dark side of the Cloud , as the light . The worst that God doth to his children , is to whip them to Heaven . SECTION II. Shewing that the evil of Temptation works for good to the Godly . 2. THe evil of Temptation works for good . Satan is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tempter , Mark. 4.3 . He is ever lying in ambush , stat in procinctu Diabolus ; he is continually at work with one Saint or other * . The Devil hath his Circuit , or Diocess , that he walks every day ; he is not yet fully cast into prison , but like a prisoner that goes under Bail , he walks about to tempt the Saints . This is a great molestation to a child of God ; as it is a trouble to a Virgin to have her chastity daily assaulted . Now concerning Satans Temptations , there are three things to be considered : 1. His Method in tempting . 2. The Extent of his Power . 3. That these Temptations work for good . 1. Satans Method in tempting : Here , take notice of two things . 1. His Violence in tempting , and so he is the Red Dragon : He labou● to storm the Castle of the heart , he throws in thoughts of blasphemy , he tempts to deny God ; these are the fiery Darts he shoots , whereby he would enflame the passions . 2. His Subtilty in tempting , and so he is the Old Serpent . There are five chief subtilties the Devil useth . 1. He observes the temper and constitution ; he layes suitable baits of temptation . As the Husbandman knows what Grain is proper for the Soyl , Satan will not tempt contrary to the natural disposition and temperament : This is his Policy , he makes the Wind and Tyde go together : That way the natural Tyde of the heart runs , that way the Wind of temptation blows . Though the Devil cannot know mens thoughts , yet he knows their temper , and accordingly he lays his baits : — Omnium discutit more — He tempts the ambitious man with a Crown , the sanguine man with beauty . 2. Satan observes the fittest time to temp● in : As a cunning Angler casts in his Angle when the Fish will bite best . Satans time of tempting is usually after an Ordinance ; and the reason is , because then he thinks he shall find us most secure . When we have been at solemn Duties , we are apt to think all is done , and we grow remiss , and leave off that zeal and strictness as before ; just as a Souldier , who after a Battel leaves off his Armou● , not once dreaming of an enemy : Now Satan watcheth his time , and when we least suspect , then he throws in a tentation . 3. He makes use of near Relations ; the Devil tempts by a proxy : Thus he handed over a temptation to Iob by his Wife , Iob 2.9 . Dost thou still retain thy integrity ? A Wife in the bosom may be the Devils instrument to tempt ●o sin . 4. Satan tempts to evil by them that are good ; thus he gives poyson in a golden Cup : He tempted Christ by Peter ; Peter disswades him from suffering ; Master , pity thy self . Who would have thought to have found the Tempter in the mouth of an Apostle ? 5. Satan tempts to sin , under a pretence of Religion . He is most to be feared when he transforms himself into an Angel of Light. He came to Christ with Scripture in his mouth ; It is written . The Devil baits his hook with Religion ; he tempts many a man to Covetousness and Extortion , under a pretence of providing for his Family ; he tempts some to make away themselves , that they may live no longer to sin against God ; and so he draws them into sin , under a pretence of avoyding sin . These are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and subtil stratagems in tempting . 2. The Extent of his Power ; how far Satans power in tempting ●eacheth . 1. He can propose the Object ; as he set a wedge of Gold before Achan . 2. He can poyson the Phansie , and instill evil thoughts into the mind : As the Holy Ghost doth cast in good motions , so the Devil doth bad ; he put it into Iudas his heart to betray Christ , Ioh. 13.2 . — 3. Satan can excite and irritate the corruption within , and work some kind of inclinableness in the heart to embrace a temptation . Though it is true , Satan cannot force the Will to yield consent , yet he being an earnest Suitor , by his continual solicitation may provoke to evil . Thus he provoked David to number the people , 1 Chron. 21.1 . — The Devil may by his subtil Arguments dispute us into sin . 3. That these temptations work for good to the children of God. A Tree that is shaken by the wind is more settled and rooted : so the blowing of a temptation doth but settle a Christian the more in grace . Temptations work for good eight wayes . 1. Temptation sends the soul to prayer . The more furiously Satan tempts , the more fervently the Saint prayes . The Deer being shot with the Dart runs faster to the water : When Satan shoots his fiery darts at the soul , now it runs faster to the Throne of Grace . When Paul had the Messenger of Satan to buffet him , 2 Cor. 12.8 . For this I besought the Lord thrice , that it might depart from me . Temptation is a Medicine for security . That which makes us pray more , works for good . 2. Temptation to sin , is a means to keep from the perpetration of sin . The more a child of God is tempted , the more he fights against the temptation : The more Satan tempts to blasphemy , the more a Saint trembles at such thoughts , and saith , avoid Satan . When Ioseph's Mistriss tempted him to folly , the stronger her temptation was , the stronger was his opposition . That temptation the Devil useth as a Spur to sin , God makes it a Bridle to keep back a Christian from it . The more a chast Virgin is assaulted , the more she abhors the motion . 3. Temptation works for good , as it abates the swelling of pride : 2 Cor. 12.7 . Least I should be exalted above measure , there was given me a Thorn in the flesh , a Messenger of Satan to buffet me . The Thorn in the flesh was to prick the Bladder of pride * . Better is that temptation which humbles me , than that duty which makes me proud . Rather than a Christian shall be haughty minded , God will let him fall into the Devils hands a while , to be cured of his Imposthume . 4. Temptation works for good , as it is a Touch-stone to try what is in the heart . The word tentare , signifies explorare . The Devil tempts that he may deceive ; but God suffers us to be tempted to try us . 1. Temptation is a tryal of our sincerity : It argues our heart is chast , and loyal to Christ , when we can look a temptation in the face , and turn out back upon it . 2. It is a tryal of our Courage : Hos. 7.11 . Ephraim is a silly Dove , without an heart . So it may be said of many , they are without an heart , they have no heart to resist temptation ; no sooner doth Satan come , but they yield : Like a Coward , assoon as the Thief approacheth , he gives him his purse . But he is the valourous Christian , that b●andisheth the Sword of the Spirit against Satan , and will rather dye than yield . The courage of the Romans was never more seen , than when they were assaulted by the Carthaginians : The valour & Puissance of a Saint is never more seen , than in a Field-battel , when he is fighting with the Red-Dragon , and by the power of faith puts the Devil to flight . That ●race is tryed Gold , which can stand in the fiery tryal , and withstand fiery Darts . Fidei robur potest esse concussum , non excussum * . 5. Temptations work for good , as God makes them who are tempted , fit to comfort others in the same distresse . A Christian must himself be under the buffetings of Satan , before he can speak a word in due season to him that is weary . St Paul was versed in temptations , 2 Cor. 2.11 . We are not ignorant of his Devices : and he was able to acquaint others with Satans cursed Wiles , 1 Cor. 10.13 . A man that hath rid over a place where there are Boggs and Quick-sands , is the fittest to guide others through that dangerous way . He that hath felt the claws of the roaring Lion , and hath lay'n bleeding under those wounds , is the fittest man to deal with one that is tempted . None can better discover Satans sleights and policies , than those who have been long in the fencing School of temptation . 6. Temptations work for good , as they stir up paternal compassions in God to them who are tempted . The Child which is sick and bruised is most looked after . When a Saint lyes under the bruisings of temptations , Christ prays , and God the Father pities . When Satan puts the soul into a Feaver , God comes with a Cordial ; which made Luther say , that temptations are ample 〈◊〉 Christi , Christs Embraces , because he doth then most sweetly manifest himself to the soul. 7. Temptations work for good , as they make the Saints long more for Heaven ; there they shall be out of Gun-shot : Heaven is a place of rest , no Bullets of temptation flye there . The Eagle that soars aloft in the air , and sits upon high Trees , is not troubled with the stinging of the Serpent : So when Believers are gotten above into the Empyraean Heaven , they shall not be molested with the old Serpent * . In this life , when one temptation is over , another comes ; this is to make Gods people long till death sound a retreat , and calls them off the field where the Bullets fly so thick , to receive a victorious Crown , where , not the Drum , or Cannon , but the Harp and Viol shall be ever sounding . 8. Temptations work for good , as they engage the strength of Christ. Christ is our friend , and when we are tempted he sets all his power on work for us * : For in that he himself hath suffered being tempted , he is able to succour them that are tempted † . If a poor soul were to fight alone with the Goliah of Hell , he were sure to be vanquished ; but Jesus Christ brings in his Auxillary forces , he gives fresh supplyes of grace , 2 Cor. 12.9 . And in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are more than Conquerours . Thus , the evill of temptation works for good . But sometimes Satan foils a Child of God ; how doth this work for good ? I grant , that through the suspension of divine grace , and the ●ury of a tentation , a Saint may be overcome ; yet this foyling by a tentation shall wo●k for good . 1. By this foyl God makes way for the augmentation of grace . Peter was tempted to self-confidence , he presumed upon his own strength ; and when he would needs stand alone , Christ let him fall ; but thi● wrought for his good , it cost him many a tear , he went out , and wept bitterly ; and now he grows mo●e modest , he durst not say he loved Christ more than the other Apostles , Iohn 21.15 . Lovest thou me more than these ? He durst not say so , his ●all broke the neck of his pride . 2. ●he foyling by a temptation , causeth more ci●cumspection and watchfulnesse in a child of God : Though Satan did before decoy him into sin , yet for the future he will be the more cautious , he will have a care of coming wi●hin the Lyons chain any more , he is more shy and fearful of the occasions of sin ; he never ●oes ab●oad without his spiritual Armour , and he girds on his A●mour by p●ayer ; he knows he walks on slippe●y ground , therefo●e looks wa●ily to his steps ; he keeps close Centinel in his ●oul , and when he spyes the Devil coming , he stands to his A●mes , and displayes the shiel● of Faith , Eph. 6.16 . This is all the hurt the Devil doth ; when he foils a Saint by temptation , he cures him of his careless neglect , he makes him wa●ch and pray more . When wilde Beasts get over the hedge , and hurt the Co●n , a man will make his fence the stronger : So when the Devil gets over the hedge by a temptation , a Christian will be sure to mend his sence ; he is more fearful of sin , and careful of ●uty . Thus the being worsted by temptation works for good . Object . But if being foiled works for good , this may make Christians careless whether they are overcome by tentations or no ? Resp. There is a great deal of difference between falling into a temptation , and running into a temptation ; the falling in●o a temptation shall work for good , not the running into it . He that falls into a River is capable of help and pity , bu● he that despera●ely turns into it , is guilty of his own death . 'T is mad running into a Lyons D●n . He that runs himself into a temptation , is like Saul , who fell upon his own sword . From all that hath been said , by way of Corollary , see how God doth be●ool the old Serpent , making his temptations ●u●n to the good of his people . Sure did the Devil know how much benefit accrues to the Saints by temptation , he would forbear to tempt * . Luther once said , there are three things make a Christian , Prayer , Meditation , Temptation . After a Feaver the body shoots up more in stature : After Believers have been in a hot fit of temptation , they have shot up more in holinesse . St. Paul in his voyage to Rome , met with a contrary wind , Acts 27.4 . So the wind of temptation is a contrary wind to that of the Spirit , but God makes use of this crosse wind to blow the Saints to Heaven . SECTION III. Shewing that the evil of Desertion works for good to the Godly . 3. THe evil of deserti●n works for good . The Spouse complains of desertion , Cant. 5.6 . My beloved had withdrawn himself , and was gone . There is a two-fold withdrawing ; either 1. In regard of grace , when God suspends the influence of his Spirit , and with-holds the lively actings of grace . If the Spirit be gone , Grace freezeth into a chilness and dedolency . Or 2. A withdrawing in regard of Comfort ; when God with-holds the sweet manifestations of his favour , he doth not look with such a pleasant aspect , but vails his face , and seems to be quite gone from the soul. God is just in all his withdrawings : we desert him ▪ before he deserts us * : We desert God when we leave off close communion with him ; when we desert his Truths , and dare not appear for him ; when we leave the guidance and conduct of his Word , and follow the Ignis fatuus of our own corrupt affections , and passions . We usually desert God first , therefore we have none to blame but our selves . Desertion is very sad ; for as when the light is withdrawn , darknesse follows in the aire ▪ So when God withdraws , there is darknesse and sorrow in the soul. Desertion is an Agony of Conscience , as Alstead calls it ; God holds the soul over Hell ; Iob 6.9 . The Arrows of the Almighty are within me , the poyson whereof drinks up my spirits . It was a custom among the Persians in their wars ( as Drusius notes , ) to dip their Arrows in the poyson of Serpents , to make them more deadly : Thus did God shoot the poysoned Arrow of desertion into Iob , under the wounds whereof , his spirit lay bleeding . In times of desertion the people of God are apt to be dejected , they dispute against themselves , and think that God hath quite cast them off ; therefore I shall prescribe some comfort to the deserted soul. The Marriner when he hath no star to guide him , yet he hath light in his Lanthorn , which is some help to him : So when the poor soul is sailing in the dark of desertion , and wants the bright morning star , I shall lay down four Consolations , which are as the Mariners Lanthorn to give some light . 1. None but the Godly are capable of desertion . Wicked men know not what Gods love means , nor what it is to want it ; they know what it is to want health , friends , trading , but not what i● is to want Gods favour . Thou fearest thou art not Gods child , because thou art deserted , whereas none but the Godly are deserted . The Lord cannot be said to withdraw his love from the wicked , because they never had it . The being deserted , evidenceth thee to be a Child of God. How couldest thou complain that God hath estranged himself , if thou hadst not sometimes received smiles and love-tokens from him ? 2. There may be the seed of grace , where there is not the flower of joy . The earth may want a crop of Corn , yet may have a Mine of Gold within . A Ch●istian may have grace within , though the luscious fruit of joy doth not grow . Vessels at Sea , that are richly fraught with Jewels and Spices , may be in the dark , and be ●ossed in the storm . A soul enriched with the treasures of grace , may yet be in the dark of desertion , and so tossed as to think it shall be cast away in the storm . David in a state of disconsolacy prays , Take not away thy holy Spirit from me , Psal. 51.11 . He doth not pray , saith Austin , Lord , Give me thy Spirit , but , Ne tollas spiritum , Take not away thy Spirit ; so that still he had the Spirit of God remaining in him . 3. These deser●ions are but for a time . Christ may go into the withdrawing ●oom , and leave the soul a while , but he will come again . Isa. 54.8 . In a little wrath I hid my face from thee for a moment , but with everlasting kindnesse will I have mercy on thee . When it is dead low water , the Tyde will come in again . Isa. 57.6 . I will not be alwayes wroth , for the spirit should fail before me , and the souls which I have made . The tender Mother sets down her child in anger , but she will take it up again into her arms , and kisse it . God may put away the soul in ange● , but he will take it up again into his dear embraces , and display the banner of love over it . 4. These desertions wo●k for good to the Godly , and that seaven manner of wayes . 1. Dese●tion works a cure upon the soul. 1. It cures sinful somnolency . We find the Spouse fallen upon the b●d of sloath , Ca●t . 5.2 , I sleep ; and p●e●ently Ch●ist was gone , Vers. 6. My beloved had withdrawn himself . Who will speak to one that is drowsie ? 2. Desertion cures inordinacy of affection ●o ●he world , 1 Iohn 2.15 . Love not the world . We may hold the world as a Posie in our hand , but it must not lye too near our heart ; we may use it as an Inne where we take a bait , but it must not be our home . Perhaps these secular things steal away the heart too much . Good men are sometimes sick with a Surfeit , and drunk with the luscious delights of prosperity ; and having spotted their silver wings of grace , and much defaced Gods Image by rubbing it against the earth , the Lord to recover them of this , hides his face in a Cloud ; this Eclipse hath good effects , it darkens all the glory of the world , and causeth it to dis-appear . 2. Desertion works for good , as it makes the Saints prize Gods countenance more than ever , Psal. 63.3 . Thy loving-kindnesse is better than life ; yet the commonnesse of this mercy abates the price of it : When pearls grew common at Rome , they began to be slighted . God hath no better way to make us value his love , than by withdrawing it a while . If the Sun did shine but once a year , how would it be prized ! when the soul hath been long benighted with desertion , Oh how welcome now is the return of the Sun of Righteousnesse ! 3. Desertion works for good , as it is a means to imbitter sin to us . Can there be a greater misery than to have Gods displeasure ? what makes Hell but the hiding of Gods face ? and what makes God hide his face , but sin ? Iohn 20.13 . They have taken away my Lord , and I know not where they have laid him . So , our sins have taken away the Lord , and we know not where he is laid . The favour of God is the best Jewel ; it can sweeten a prison , and unsting death : Oh how odious then is that sin , which robs us of our best Jewel ! Sin made God desert his Temple , Ezek. 8.6 . Sin causeth him to appear as an enemy , and dress himself in armour . This makes the soul pursue sin with an holy malice , and seek to be avenged of it . The deserted soul gives sin Gall and Vinegar to drink , and with the Spear of mortification , le ts out the heart-blood of it . 4. Desertion works for good , as it works these three gracious effects . 1. It sets the soul a weeping for the losse of God. When the Sun is gone , the dew falls ; and when God is gone , tears drop from the eyes . How was Micah troubled when he had lost his gods ? Iudg. 18.24 . Ye have taken away my gods , and what have I more ? So , when God is gone , what have we more ? It is not the Harp and Viol can comfort , when God is gone . Though it be sad to want Gods presence , yet it is good to lament his absence . 2. Desertion sets the soul a seeking after God. When Christ was stept aside , the Spouse pursues after him , she seeks him in the streets of the City , Cant. 3.2 . And a non inventus being returned , she makes a hue and cry after him , vers . 3. Saw ye him whom my soul loves ? The deserted ●oul sends up whole Vollies of sighs and groans , it knocks at Heaven-gate by prayer , it can have no rest till the golden beams of Gods face shine . 3. Desertion puts the Christian upon enquiry ; he enquires the cause of Gods departure : What is the accursed thing that hath made God angry ? Perhaps pride , perhaps surfeit on Ordinances , perhaps worldlinesse , Isa. 57.17 . For the iniquity of his Covetousnesse , was I wroth ; I hid me . Perhaps there is some secret sin allowed . A stone in the pipe hinders the current of water : So sin lived in , hinders the sweet current of Gods love . Thus Conscience as a blood-hound , having found out sin and overtaken it , this Achan is stoned to death . 5. Desertion works for good , as it gives us a sight of what Jesus Christ suffered for us . If the sipping of the Cup be so bitter , how bitter was that which Christ drank upon the Crosse ? He drank a Cup of deadly poy●on , which made him cry out , My God , my God , why hast thou forsaken me ? None can be so sensible of Christs sufferings , none can be so fired with love to Christ , as those who have been humbled by desertion , and have been held over the flames of Hell for a time . 6. Desertion works for good , as it prepares the Saints for future com●ort : The nipping frosts prepare for spring flowers . 'T is God's way , first to cast down , ●hen to comfort , 2 Cor. 7.6 . When our Saviour had been fasting , then came the Ang●●● and ministred to him . When the Lord hath kept his people long fasting , then he sends the Comforter , and feeds them with the hidden Manna , Psal. 97.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Light is sown for the Righteous . The Saints comforts may be hid like seed under ground , but the seed is ripening , and will encrease , and flourish into a Crop. 7. These desertions work for good , as they will make Heaven the sweeter to us . Here our comforts are like the Moon , sometimes they are in the full , sometimes in the wain . God shews himself to us a while , and then retires into the withdrawing room : How will this set off Heaven the more , and make it more delightful and ravishing , when we shall have a constant aspect of love from God , 1 Thess. 4.17 . Thus we see desertions work for good : The Lord brings us into the deep of desertion , that he may not bring us into the deep of damnation ; he puts us into a seeming Hell , that he may keep us from a real Hell. God is fitting us for that time , when we shall enjoy his smiles for ever ; when there shall be neither clouds in his face , or Sun-setting ; when Christ shall come and stay with his Spouse , and kisse her with the kisses of his lips , and the Spouse shall never say more , My Beloved hath withdrawn himself . SECTION IV. Shewing that the evil of sin works for good to the Godly . 4. THe evil of sin works for good ; not in its own nature ( for it is damnable ) , but God in his infinite wisdom over-ruling it . This is St Austins glosse upon the Text * . I may now say , as the Apostle in another sence , 1 Cor. 15.51 . Behold , I shew you a Mysterie : Sin it self to the Godly works for good . Indeed 't is matter of wonder , that any honey should come out of this Lyon. — We may understand it in a double sence . 1. The sins of others work for good to the Godly . 'T is no small trouble to a gracious heart to live among the wicked , Psal. 120.5 . Wo is me that I dwell in Meshech : Yet even this the Lord turns to good . 1. The sins of others work for good , as they breed holy sorrow . Gods people weep for what they cannot reform : Psal. 119.136 . Rivers of tears run down mine eyes , because they keep not thy Law. David was a mourner for the sins of the times ; his heart was turned into a Spring , and his eyes into Rivers . Wicked men make merry with sin , Ier. 11.15 . When thou dost evil , then thou rejoycest . But the Godly are weeping Doves , they grieve for the oaths and blasphemies of the Age , they take the sins of others , and make them spears to pierce their own souls . This grieving for the sins of others is good . 1. It shews a Child-like heart . 'T is ingenuity to resent with sorrow the injuries done to our Heavenly Father . 2. It shews a Christ-like heart , Mark 3.5 . He was grieved for the hardness of their hearts . 3. The Lord takes special notice of these tears ; he likes it well that we should weep when his glory suffers . It argues more grace to grieve for the sins of others , than for our own . We may grieve for our own sins , out of fear of Hell , but to grieve for the sins of others , is from a principle of love to God : These tears drop as water from the Roses , they are sweet and fragrant , and God puts them in his Bottle . 2. The sins of others work for good to the Godly , as they set them the more a praying against sin . If there were not such a spirit of wickedness abroad , perhaps there would not be such a spirit of prayer . Crying Sins cause Crying Prayers : The people of God pray against the iniquity of the times , that God will give a check to sin , that he will put sin to the blush ; if they cannot pray down sin , they pray against it ; and this God takes kindly ; these prayers shall be both recorded and rewarded . Though we do not prevail in prayer , we shall not lose our prayers , Psal. 35.13 . My prayer returned into my own bosome . 3. The sins of others work for good , as they make us the more in love with grace . The sins of others are a foyle to set off the lustre of grace the more . One contrary sets off another : Deformity sets off beauty . The sins of the wicked do much disfigure them : Pride is a disfiguring sin ; an ambitious man is but a Bladde● whom the Devil hath blown up ; now , the beholding anothers pride , makes us the more in love with humility . Malice is a disfiguring sin , it is the Devils picture ; the more of this we see in others , the more we fall in love with meeknesse and charity . Drunkenness is a disfiguring sin , like Cyrces Cup , it turns men into Beasts , it deprives of the use of reason ; the more intemperate we see others , the more we fall in love with sobriety . The black face of sin sets off the beauty of holinesse so much the more . 4. The sins of others work for good , as they work in us the stronger opposition against sin , Psal. 119.126 . The wicked have made void thy Law ; therefore I love thy Law. David had never loved Gods Law so much , if the wicked had not set themselves so much against it . The more violent others are against the truth , the more valiant the Saints are for it . Living fish swim against the stream ; the more the Tyde of sin comes in , the more the Godly swim against it . The impieties of the times , provoke holy passion in the Saints : that anger is without sin , which is against sin . The sins of others are as a Whet-stone to set the sharper edge upon us , they whet our zeal and indignation against sin the more . 5. The sins of others work for good , as they make us more earnest in working out our salvation . When we see wicked men take such pains for Hell , this makes us more industrious for Heaven * . The wicked have nothing to encourage them , yet they sin ; they venture shame and disgrace , they break through all oppositions ; Scripture is against them , and Conscience is against them , there is a flaming sword in their way , yet they sin . Lam. 5.9 . We gat our bread with the peril of our lives . Sinners eat the bread of wickednesse with the pe●il of their souls . Godly hearts seeing the wicked thus mad for the forbidden fruit , and hacknying our themselves in the Devils service , are the more emboldned and quickned in the wayes of God , they will take Heaven as it were by storm . The wicked are swift Dromedaries in sin , Ier. 2.23 . and do we creep like Snails in Religion ? shall impure sinners do the Devil more service , than we do Christ ? shall they make more hast to a Prison , than we do to a Kingdom ? are they never weary of sinning , and are we weary of praying ? have not we a better Master than they ? are not the paths of vertue pleasant ? is not there joy in the way of duty , and Heaven at the end ? The activity of the sons of Belial in sin , is a spur to the Godly to make them mend their pace , and run the faster to Heaven . 6. The sins of others work for good , as they are Glasses in which we may see our own hearts . Do we see a flagitious impious sinner ? behold a picture of our hearts , such should we be if God did leave us ; what is in other mens practise , is in our nature . Sin in the wicked , is like fire on a Beacon that flames and blazeth forth , sin in the Godly is like fire in the Embers . Christian , though thou dost not break forth into a flame of scandal , yet thou hast no cause to boast , for there is much sin raked up in the Embers of thy nature ; thou hast the root of bitterness in thee , and wouldst bear as hellish fruit as any , if God did not either curb thee by his power , or change thee by his grace . 7. The sins of others work for good , as they are a means to make the people of God more thankfull . When you see another infected with the plague , how thankful are you , that God hath preserved you from it ? It is a good use that may be made even of the sins of others , to be more thankfull ; why might not God have left us to the same excess of riot ? Think with thy self , O Christian , why should God be more propi●ious to thee , than to another ? why should he take thee out of the wild Olive of nature , and not him ? how may this make thee to adore free grace ! What the Pharisee said boastingly , we may say thankfully , Luke 18.11 . God , I thank thee that I am not as other men are , Extortioners , Vnjust , Adulterers , &c. So we are to adore the riches of grace , that we are not as others , Drunkards , Swearers , Sabbath-breakers . Every time we see men ran●ing it in sin , we are to blesse God we are not such . If we see a fran●ique person , we blesse God it is not so with us : Much more when we see others under the power of Satan , we are to make our thankfull acknowledgement that it is not our condition . 8. The sins of others work for good , as they are a means to make Gods people better . Christian , God can make thee a gainer by anothers sin : The more unholy others are , the more holy thou art . The Roses that grow neer Garlick , are sweetest : So anothers unsavouriness makes a Christians graces send out a more fragrant perfume . The more a wicked man gives himself to sin , the more a godly man gives himself to prayer , Psal. 109.4 . But I give my self to prayer . 9. The sins of others work for good , as they give an occasion to us of doing good : Were there no sinners , we could not be in such a capacity for service . The Godly are often a means to convert the wicked : their prudent advise , and pious example , is a lure and bait to draw sinners to the embracing of the Gospel . The disease of the Patient works for the good of the Physician ; by emptying the Patient of noxious peccant humours , the Physitian enricheth himself : So by converting sinners from the errour of their way , our Crown comes to be enlarged , Dan. 12.3 . They that turn many to righteousness , shall shine as the Stars for ever and ever : Not as Lamps or Tapers , but sicut Stelia , as the Stars for ever . Thus we see the sins of others work for our good . 2. Our own sins shall work for good : This must be understood warily , when I say the sins of the go●ly work for good , not that there is the least good in sin . Sin is like poyson , which corrupts the blood , infects the heart , and without a Soveraign Antidote brings death : Such is the venemous na●u●e of s●n 't is deadly and damning * : Sin is worse than Hell , but yet , God by his mighty over-ruling power makes sin in the issue turn to the good of his people ; God can make a Treacle of this poyson : Hence , that golden saying of St. Austin , God would never permit evil , if he could not bring good out of evil . The Reliques and remains of corruption in the Saints , work for good several wayes . 1. Sin makes them weary of this life . That sin is in the godly , is sad , but that it is a burden , is good . St. Paul's afflictions ( pardon the expression ) were but a play to him in comparison of his sin ; he rejoyced in tribulation , 2 Cor. 7.4 . But how did this bird of Paradise weep and bemoan himself under his sins ! Rom. 7.24 . Who shall deliver me from the body of this death ? A Believer carries his sins , as a Prisoner his shackles : Oh how does he long for a Goal-delivery ! This sensibility of sin is good . 2. This in-being of corruption makes the Saints prize Christ more . He that feels his sin , as a sick man feels his sickness , how welcome is Christ the Physitian to him ! He that feels himself stung with sin , how precious is the brazen Serpent to him ! When Paul had cryed out of a body of death , how thankful was he for Christ ! Rom. 7.25 . I thank God through Iesus Christ my Lord. Christs bloud saves from sin , and is the sacred oyntment which kills this Quick-silver . 3. Sin works for good , as it is an occasion of putting the soul upon six rare Duties . 1. It puts the soul upon self-searching . A child of God being conscious to himself of sin , takes the Candle and Lanthorn of the Word , and searcheth into his heart : he desires to know the worst by himself ; as a man who is distempered in body , desires to know the worst of his disease . Though our joy lies in the knowledge of our graces , yet there is some benefit in the knowledge of our corruptions : Therefore Iob prays , Make me to know my transgressions , Job 13.23 . 'T is good to know our sins , that we may not flatter our selves , or take our condition to be better than it is . 'T is good to find out our sins , least they find us out . 2. The inherency of sin puts a child of God upon self-abasing . Sin is left in a godly man , as a Cancer in the breast , or a bunch upon the back , to keep him from being proud . Gravel and Dung are good to ballast a Ship , and keep it from overturning : The Dung of sin helps to ballast the soul , that it be not overturned with vain-glory . We read of the spots of Gods children , Deut. 32.5 . When a godly man looks his face in the glass of Scripture , and sees the spots of infidelity and hypocrisie , this makes the plumes of Pride fall ; they are humbling spots . 'T is a good use may be made even of our sins , when they occasion low thoughts of our selves : Better is that sin which humbles me , * , than that duty which makes me proud . Holy Bradford uttered these words of himself , I am ( saith he ) a painted hypocrite ; and Hooper , Lord , I am Hell , and thou art Heaven . From the Thorn of sin , the Saints have gathered the Grape of Humility . 3. Sin puts a child of God upon self-judging ; he is sui Iudex , he passeth a Sentence upon himself , Pro. 30.2 . I am more brutish than any man. 'T is dangerous to judg others , but it is good to judg our selves , 1 Cor. 11.31 . If we would judge our selves , we should not be judged . When a man hath judged himself , now Satan is put out of Office : When he lays any thing to a Saints charge , he is able to retort and say , It is true Satan , I am guilty of these sins , but I have judged my self already for them ; and having condemned my self in the lower Court of Conscience , God will acquit me in the upper Court of Heaven . 4. Sin puts a Child of God upon self-conflicting . Spiritual-self conflicts with carnal-self , Gal. 5.17 . The Spirit lusts against the flesh . Our life is a wayfaring life , and a warfaring life ; there is a duel fought every day between the two Seeds : A Believer will not let sin have peaceable possession : If he cannot keep sin out , he will keep sin under● though he cannot quite overcome , yet he is overcoming , Rev. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to him that is overcoming . 5. Sin puts a Child of God upon self-observing : He knows sin is a Bo●om-Traytor , therefore narrowly observes himself . A subtil heart needs a watchful eye . The heart is like a Castle that is in danger every hour to be assaulted ; this makes a Child of God lye alwayes Centinel , and keep a Guard about his heart . A Believer hath a strict eye over himself , least he fall into any scandalous enormity , and so open a sluce to let all his comfort run out . * 6. Sin puts the soul upon self-reforming . A child of God does not only find out sin , but drive out sin ; one foot he sets upon the neck of his sins , and the other foot he turns to Gods Testimonies , Psal. 119.59 . Thus the sins of the Godly work for good ; God makes the Saints Maladies their Medicines . But let none abuse this Doctrine ; I do not say that to an impenitent person sin works for good , no it works for his damnation ; but it is to them that love God : And for you that are Godly , I know you will not draw a wrong conclusion from this , either to make light of sin , or to make bold with sin † ; if you should do so , God will make it cost you dear . Remember David , he ventured presumptuously on sin , and what got he ? he lost his peace , he felt the terrours of the Almighty in his soul : Though he had all helps to cheerfulnesse , he was a King , he was of a ruddy sanguine complexion , he had skill in Musick , yet nothing could administer comfort to him , he complains of his broken bones * , Psal. 15.8 . And though he did at last come out of that dark Cloud , yet some Divines are of Opinion , that he never recovered his full joy to his dying day . If any of Gods people should be tampering with sin ▪ because God can turn it to good ; though the Lord doth not damn them , he may send them to Hell in this life , he may put them into such bitter agonies , and soul-Convulsions , as may fill them full of horrour , and make them draw nigh to despair : Let this be a Flaming Sword to keep them from coming near the forbidden Tree . And thus I have shewn , that both the best things , and the worst things , by the over-ruling hand of the great God , do work together for the good of the Saints . CHAP. V. Shewing the Reason of the Proposition . THe grand Reason why all things shall work for good , is the near and dear interest which God hath in his people . The Lord hath made a Covenant with them , Ier. 32.38 . They shall be my people , and I will be their God. By vertue of this compact , all things do , and must work for good to them . Psal. 50.7 . I am God , even thy God. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God , is the sweetest word in the Bible , it implies the best relations ; and it is impossible there should be these relations between God and his people , and every thing not work for their good . This expression , I am thy God , implies , 1. The relation of a Physitian ; I am thy Physitian . God is 1. A Skilful Physitian , therefore knows what is best * . God observes the several tempers of men , and knows what will wo●k most effectually ; some are of a more sweet disposition , and are drawn by mercy ; others are more rugged and knotty pieces ; these God deals with in a more forcible way . Some things are kept in Sugar , some in Brine . God doth not deal alike with all , he hath Tryals for the st●ong , and Cordials for the weak . 2. God is a Faithful Physi●ian , therefore will turn all to the best . If he doth not give thee ad voluntatem , it shall be ad sanitatem * ; If God doth not give thee that which thou likest , he will give thee that which thou needest . A Physitian doth not so much study to please the taste of the Patient , as to cure his distemper . We complain such sore tryals lye upon us ; let us remember God is our Physitian , therefore he labours rather to heal us , than humour us . Gods dealings with his children , though they are sharp , yet they are safe , and in order to a Cure , Deut. 8.16 . That he might do thee good in the latter end . This word , Thy God , implies the relation of a Father . A Father loves his child ; therefore whether it be a smile or a stroke , it is for the good of the child : I am Thy God , thy Father , therefore all I do is for thy good . Deut. 8.5 . As a man chastens his Son , so the Lord thy God chastneth thee . Gods chastning is not to destroy , but to reform . God cannot hurt his children , for 1. He is a tender-hearted Father , Psal. 103.13 . Like as a father pities his children , so the Lord pitieth them that fear him . Will a father seek the ruine of his childe , the child that came out of his loins , that bears his image ? all his care and contrivance is for his child ; who doth he settle the inheritance upon but his child ? God is tender-hearted , the Father of mercies , 2 Cor. 1.3 . He begets all the mercies and bowels in the creatures . 2. He is an everlasting Father , Isa. 9.7 . He was our Father from eternity : Before we were Children , God was our Father , and he will be our Father to eternity . A Father provides for his child while he lives ; but the Father dyes , and then the child may be exposed to injury : But God never ceaseth to be a Father ; thou that art a Believer , hast a Father that never dyes , and if God be thy Father , thou canst never be undone , all things must needs work for thy good . 3. This word , Thy God , imports the relation of an Husband ; this is a near and sweet relation . The Husband seeks the good of his Spouse ; he were unnatural that should go about to destroy his Wife , Ephes. 5.29 . Did ever any man hate his own flesh ? There is a marriage-relation between God and his People * , Isa. 54.5 . Thy Maker is thy Husband . God intirely loves his People , Isa. 43.4 . He engraves them upon the Palms of his hands , Isa. 49.16 . He sets them as a Seal upon his Breast , Cant. 8.16 . He will give K●ngdoms for their Ransome , Isa. 43.3 . which shews how near they lye to his heart . If he be an Husband whose heart is enamoured with love , then he will seek the good of his Spouse ; either he will shield off an injury , or will turn it to the best . 4. This word , Thy God , implyes the relation of a Friend , Cant. 5.16 . This is my Friend . A Friend is Animae dimidium ( as Austin saith ) , half of ones self ; he is studious and inquisitive how he may do his friend good , he promotes his welfare as his own . Ionathan ventured the Kings displeasure for his friend David , 1 Sam. 19.4 . God is our friend , therefore will turn all things to our good . There are false friends ; Christ was betrayed by a friend : but God is the best friend . ● . He is a faithful friend , Dan. 7.9 . Know therefore that the Lord thy God he is God , the faithful God. 1. He is faithful in his love : He gave his very heart to us , when he gave the Son out of his bosome ; here was a pattern of love without a parallel . 2. He is faithful in his promises , Titus 1.2 . God that cannot lye hath promised . He may change his promise , but cannot break it . 3. He is faithful in his dealings ; when he is afflicting he is faithful , Psal. 119.75 . In faithfulnesse hast thou afflicted me ; he is sifting and refining us as Silver , Psal. 66.10 . 2. He is an immutable friend , Heb. 13.5 . I will never leave thee , nor forsake thee . There are five Seals set to that promise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Friends often fail at a pinch . Many deal with their friends as women do with their flowers , while they are fresh they put them in their bosomes , but when they begin to wither they throw them away ; or as the Traveller doth with the Sun-Dial ; if the Sun shines upon the Dial , the Traveller will step out of the Road , and look upon the Dial ; but if the Sun doth not shine upon it , he will ride by , and never take any notice of it : So if prosperity shine on men , then friends will look upon them , but if there be a Cloud of adversity on them , they will not come near them : but God is a friend for ever ; I will not leave thee . Though David walked in the shadow of death , he knew he had a friend by him , Psal. 23.9 . I will fear no evill , for thou art with me . God never takes off his love wholly from his people , 't is Amicitia immortalis * , John 13.1 . He loved them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the end : God being such a friend he will make all things work for our good . There is no friend , but will seek the good of his friend . 5. This word , Thy God , imports yet a nearer relation , the relation between the Head and the Members . There is a Mystical union between Christ and the Saints : He is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Head of the Church , Eph. 5.23 . Doth not the Head consult for the good of the Body ? The Head guides the Body , it sympathizeth with it , it is the fountain of spirits , it sends forth influence and comfort into the Body : All the parts of the Head are placed for the good of the Body ; the Eye is set as it were in the Watch-Tower , it lyes Centinel to spy any danger that may come to the Body , and prevent it . The Tongue is both a Taster and an Oratour . If the Body be a Microcosme , or little world , the Head is the Sun in this world , from whence proceeds the light of Reason . The Head is placed for the good of the Body . Christ and the Saints make one Body Mystical . Our Head is in Heaven , and sure he will not suffer his Body to be hurt , but will consult for the safety of it , and make all things work for the good of the Body Mystical . CHAP. VI. The Inferences drawn from the Proposition . A Use of Information . 1. IF all things work for good , hence learn , That there is a Providence : Things do not work of themselves , but God sets them a working for good . God is the great Disposer of all events and issues , he sets every thing a working , His Kingdom ruleth over all , Psal. 103.13 . It is meant of his providential Kingdom . Things in the world are not governed by second Causes , by the counsels of men , by the Stars and Planets , but by divine Providence . Providence is Regina mundi , the Queen and Governesse of the world . There are three things in Providence . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods foreknowing ; 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods determining ; 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods directing all things to their periods and events : Whatever things do work in the world , G●● sets them a working . We read in the 〈◊〉 Ezekiel of Wheels , and Eyes in the 〈◊〉 , and the moving of the Wheels : The 〈◊〉 are the whole Universe , the 〈…〉 Wheels are Gods Providence , 〈…〉 of the Wheels is the hand of 〈…〉 turning all things here belo●● 〈…〉 is by some called 〈…〉 else but the result of 〈…〉 * Learn to adore 〈◊〉 P●ovidence hath an influence upon all things here below ; 't is this that 〈◊〉 the I●gredients , and makes up the whole Compound . 2. It shews us the happy condition of every Child of God ; All things work for his good , the best and worst things : Psal. 112.4 . Vnto the upright ariseth light in darknesse . The most dark cloudy Providences of God have some Sun-shine in them * . What a blessed condition is a true Believer in ! when he dyes he goes to God , and while he lives , every thing shall do him good ; — affliction is for his good . What hurt doth the fire to the gold , only purifie it ? What hurt doth the Fan to the Corn , only separate the Chaffe from it ? What hurt do Leeches to the body , only suck out the bad bloud ? God doth never use his staff , but to beat out the dust . Affliction doth that which the Word many times will not , it opens the ear to Discipline , Job 36.10 . When God lays men upon their backs , then they look up to Heaven . Gods smiting his people is like the Musicians striking upon the Viol , which makes it put forth a melodious sound . How much good comes to the Saints by affliction ? when they are pounded and broken , they send forth their sweetest smell . Affliction is a bitter root , but it bears sweet fruit , Heb. 12.11 . It yeeldeth the peaceable fruits of righteousnesse . Affliction is the High-way to Heaven ; though it be Flinty and Thorny , yet it is the nearest way . Poverty shall . starve our sins ; sicknesse shall make grace more healthfull * , 2 Cor. 4.16 . Reproach shall cause the Spirit of God , and of Glory to rest upon us , 1 Pet. 4.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; death shall stop the Bottle of Tears , and open the Gate of Paradice . A Believers dying day , is his ascension day to glory . Hence it is , the Saints have put their afflictions in the Inventory of their riches , Heb. 11.26 . Themistocles being banished his own Country , grew afterwards in favour with the King of Egypt , whereupon he said , Periissem , nisi periissem , I had perished , if I had not perished . So may a Child of God say , If I had not been afflicted , I had been destroyed ; if my health and estate had not been lost , my soul had been lost . 3. See then what an encouragement here is to become Godly ! All things shall work for good : Oh that this may tempt the world to fall in love with Religion . Can there be a greater Load-stone to piety ? Can any thing more prevail with us to be good , than this , All things shall work for our good ? Religion is the true Philosophers stone , that turns every thing into Gold : Take the sowrest part of Religion , the suffering part , and there is comfort in it . God sweetens sufferings with joy , he candies our Wormwood with Sugar ; oh how may this bribe us to Godlinesse ! Iob 22.21 . Acquaint thy self with God , and be at peace , so good shall come unto thee . No man did ever come off a loser by his acquaintance with God ; thereby good shall come unto thee , abundance of good , the sweet distillations of Grace , the Hidden Manna , yea , every thing shall work for good : Oh then get acquaintance with God , espouse his Interest . 4. It shews us the miserable condition of wicked men : To them that are godly evill things work for good , to them that are evill , good things work for hurt ; illis qui oder●●t deum , etiam bona cedunt in malum . 1. Temporal good things work for hurt to the wicked . Riches and Prosperity * ; they are not munera , but insidiae , as Seneca speaks . Worldly things are given to the wicked as Michael was given to David , for a snare , 1 Sam. 18.21 . The Vulture draws sickness from a perfume : so do the wicked from the sweet perfume of Prosperity : Their mercies are like poysoned bread given to Dogs : Their Tables are sumptuously spread , but there is a hook under the bait , Psal. 69.22 . Let their Table become a snare : All their enjoyments are like Israels Quails , which were sauced with the wrath of God , Numb . 11.33 . — Foe●us pecuniae , funus animae — . P●ide and Luxury are the Twins of Prosperity : Deut. 32.15 . Thou art waxen fat ; then , he forsook God * . Riches are not only the Spiders web , unprofitable , but the Cockatrice egge , pernicious , Eccl. 5.13 . Riches kept for the hurt of the Owner : Et transeunt , et vulnerant † . The c●mmon mercies wicked men have , are not Loadstones to draw them nearer to God , but Milstones to sink them deeper in Hell , 1 Tim. 6.9 . Their dilicious dainties are like Hamans Banquet ; after all their Lordly fare , death will bring in the Reckoning , and they must pay the reckoning in Hell. 2. Spiritual good things work for hurt to the wicked ; from the flower of heavenly blessings they suck poyson . ● . The Ministers of God work for their hurt . The same wind that blows one Ship to the Haven , blows another Ship upon a Rock . The same breath in the Ministry , that blows a godly man to Heaven , blows a prophane sinner to Hell. They who come with the Word of Life in their mouth , yet to many are a savour of death , Isa. 6.10 . Make the heart of this people fat , and their ears heavy . The Prophet was sent upon a sad Message , to preach their Funeral Sermon . Wicked men are worse for preaching , Amos 5.10 . They hate him that rebukes in the Gate . Sinners grow more resolved in sin ; let God say what he will , they will do what they list , Ier. 44.16 . As for the word which thou hast spoken to us in the name of the Lord , we will not hearken unto thee . The word preached is not healing , but hardning . And how dreadful is this for men to be sunk to Hell with Sermons ! 2. Prayer works for their hurt , Pro. 8.15 . The Sacrifice of the wicked is an abomination to the Lord. A wicked man is in a great strait ; if he prays not , he sins , if he prays , he sins , Psal. 109.7 . Let his prayer become sin . It were a sad Judgment if all the meat a man did eat should turn to ill-humors , and breed diseases in the body : So it is with a wicked man ; that Prayer which should do him good , works for his hurt ; he prays against sin , and sins against his prayer ; his Duties are tainted with Atheism , fly-blown with Hypocrisie , God abhors them . 3. The Lords Supper works for their hurt , 1 Cor. 10.31 . Ye cannot eat of the Lords Table , and the Table of Devils . Do we provoke the Lord to jealousie ? Some of the Iews kept their Idol Feasts , yet would come to the Lords Table ; saith the Apostle , Do you provoke the Lord to wrath ? Prophane persons feast with their sins , yet will come to feast at the Lords Table : This is to provoke God : To a sinner there is death in the Cup , he eats and drinks his own damnation , 1 Cor. 11.29 . Thus the Lords Supper works for hurt to impenitent sinners . After the Sop the Devil enters . 4. Christ himself works for hurt to desperate sinners ; he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a stone of stumbling , and a rock of offence , 1 Pet. 2.7 . He is so accidentally and occasionally , through the pravity of mens hearts ; instead of believing in him , they are offended at him . The Sun , though in its own nature is pure and pleasant , yet it is hurtful to sore eyes . Jesus Christ is as well for the fall , as the rising of many , Luk. 2.34 . Sinners stumble at a Saviour , and pluck Death from the Tree of Life . As Chymical Oyles recover some Patients , but destroy others : So the Bloud of Christ , though to some it is medicinable , to others it is damnable . Here is the unparallel'd misery of such as live and dye in sin , The best things work for their hurt ; Cordials themselves kill . 5. See here the wisdom of God , who can make the worst things imaginable turn to the good of the Saints ; he can by a divine Chymist●ie extract Gold out of dross . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — God! Rom. 11.33 . It is Gods great design to set forth the wonder of his wisdom . The Lord made Iosephs prison a step to preferment . There was no way for Ionah to be saved , but by being swallowed up . God suffered the Egyptians to hate Israel , Psal. 106.41 . and this was the means of their deliverance . St Paul was bound with a Chain , and that Chain which did bind him was a means to enlarge the Gospel , Phil. 1.12 . This wise Physitian can of the Viper make a Treacle . God doth enrich by impoverishing , he causeth the augmention of Grace by the diminution of an Estate : When the Creature goes further from us , it is that Christ may come nearer to us . God works strangely ; he brings Order out of Confusion , Harmony out of Discord ; he makes use many times of unjust men , to do that which is just : He is wise in heart , Job 10.4 . He can reap his Glory out of mens fury * , Psal. 76.10 . Either the wicked shall not do the hurt which they intend , or they shall do the good which they do not intend . God often helps when there is least hope , and saves his people in that way , which they think he will destroy : He made use of the High-Priests malice and Iudas his Treason , to redeem the World. God hath sometimes much adoe to please us ; through indiscrete passion , we are apt to find fault with things that fall out ; which is as if an illiterate man should censure Philosophy ; or a blind man find fault with the work in a Landskip . Iob 11.12 . Vain man would be wise . Silly animals will be taxing Providence , and calling the wisdom of God to the Barr of Reason . Gods wayes are past finding out , Rom. 11.33 . They are rather to be admired , than fathomed . There is never a Providence of God , but hath either a mercy , or a wonder in it . How stupendious and infinite is that wisdom , that makes the most crosse , perplex dispensations work for the good of his children ! 6. How little cause have we then to be discontented at outward tryals and emergencies ? What ? discontented at that which shall do us good ? All things shall work for good . There are no sins Gods people are more subject to than unbelief and impatience ; they are ready , either to faint through unbelief , or fret through impatience . When men fly out against God by discontent and impatience , it is a sign they do not believe this Text. Discontent is an ungrateful sin , because we have more mercies than afflictions ; and it is an irrational sin , because afflictions work for good . Discontent is a sin which puts us upon sin , Psal. 37 8. Fre● not thy self to do evil . He that frets will be ready to do evil : Fretting Ionah , was sinning Ionah , Chap. 4.9 . The Devil blows the coals of passion and discontent , and then warms himself at the fire . Oh let us not nourish this angry Viper in our Breast . Let this Text breed patience , All things shall work for good to them that love God. Shall we be discontented at that which works for our good * ? If a friend should throw a bag of money at another , and in throwing it , should break his head , he would not be troubled much , seeing by this means he hath got a bag of money . So the Lord may bruise us by afflictions , but it is to enrich us , these afflictions work for us a weight of glory ; and shall we be discontented ? 7. See here that Scripture fulfilled , Psal. 73.1 . God is good to Israel . When one looks upon cross Providences , and sees the Lord covering his people with ashes , and making them drunk with Wormwood , Lam. 3.15 . he would be ready to call in question the Love of God , and to say that he hath dealt hardly with his people ; Oh no , yet God is good to Israel , because he makes all things work for good . Is not he a good God , who turns all to good ? he works out sin , and works in grace ; is not this good ? 1 Cor. 11.32 . We are chastned of the Lord , that we should not be condemned with the world . The Hell of affliction is to save us from the Hell of damnation . Let us always justifie God ; when our outward condition is never so bad , let us say , yet God is good . 8. See what cause the Saints have to be frequent in the work of thanksgiving ! Christians are herein defective ; though they are much in supplication , yet little in gratulation . The Apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In every thing giving thanks , 1 Thess. 5.18 . Why so ? because God makes every thing work for our good . We will thank the Physitian though he gives us a biter Pill which makes us sick , because it is to make us well ; we will thank any man that doth us a good turn ; and shall not we be thankful to God who makes every think work for good to us ? God loves a thankful Christian. Iob thanked God when he took all away , Iob 1.21 . The Lord hath taken away , blessed be the name of the Lord : Many will thank God when he gives , Iob thanks him when he takes away , because he knew God would work good out of it . We read of Saints with Harps in their hands , Rev. 14.2 . an Emblem of praise . We shall meet many Christians who have tears in their eyes , and complaints in their mouths , but few with Harps in their hands , who in affliction praise God ; to be thankful in affliction , is a work peculiar to a Saint . Every Bird can sing in Spring , but some Birds will sing in the dead of Winter . Every one almost can be thankful in prosperity , but a true Saint can be thankful in adversity . A good Christian will blesse God , not only at the Sun-rising , but at the Sun-setting . Well may we in the worst that befals us , have a Psalm of thankfulnesse , because all things work for good * . Oh be much in blessing of God : we will thank him that doth be●riend us . — 9. If the worst things work for good to a Believer , what shall the best things , Christ , and Heaven ? How much more shall these work for good ? If the Crosse hath so much good in it , what hath the Crown ? If such precious Clusters grow in Golgotha , how delicious is that fruit which grows in Canaan ? If there be any sweetnesse in the waters of Marah , what is there in the wine of Paradise ? If Gods Rod hath Honey at the end of it , what ha●h his golden Scepter ? If the bread of affliction tasts so savou●y , what is Manna ? what is the Heavenly Ambrosia ? If Gods blow and stroke work for good , what shall the smiles of his face do ? If Grapes may be gathered of Thornes , what fruit will the Tree of Life yield ? If temptations and sufferings have matter of joy in them , what shall Glory have ? If there be so much good out of evil , what then is that good , where there shall be no evil ? If Gods chastening mercies are so great , what will his crowning mercies be ? Wherefore comfort one another with these words . 10. If God makes all things to turn to our good , how equal is it that we should make all things tend to his glory ? 1 Cor. 10.31 . Do all to the glory of God. The Angels glorifie God , they sing divine Anthems of praise ; how then ought man to glorifie him , for whom God hath done more , than for the Angels ! He hath dignified us above them in uniting our nature with the God-head . Christ hath dyed for us , and not the Angels : The Lord hath given us , not only out of the common stock of his bounty , but he hath enriched us with Covenant-blessings , he hath bestowed upon us his Spirit ; he studies our welfare , he makes every thing work for our good ; Free-grace hath laid a plot for our Salvation . If God seeks our good , shall not we seek his glory ? Quest. How can we be said properly to glorifie God , he is infinite in his perfections , and can receive no augmentation from us ? Answ. It is true , in a strict sence we cannot bring glory to God , but in an Evangelical sence we may . When we do what in us lies to lift up Gods name in the world , and cause others to have high reverential thoughts of God , this the Lord interprets a glorifying of him ; as a man is said to dishonour God , when he causeth the name of God to be evil spoken of . Quest. How many wayes are we said to advance Gods glory ? Answ. Three wayes . 1. When we aim at his glory * ; when we make him the first in our thoughts , and the last in our end . As all the Rivers run into the Sea , and all the Lines meet in the Center , so all our actions terminate and center in God. 2. We advance Gods glory by being fruitful in grace , Iohn 15.18 . Herein is my Father glorified , that ye bring forth much fruit . Barrenness reflects dishonour upon God ; then we glorifie God , when we grow in fairness as the Lilly , in tallness as the Cedar , in fruitfulness as the Vine : The Spouses Breasts were like Clusters of Grapes , Cant. 7.7 . — 3. We glorifie God , when we give the praise and glory of all we do unto God. It was an excellent and humble Speech of the King of Sweden , He feared the peoples ascribing that glory to him , which was due to God , would remove him before the work was done . When the Silk-worm weaves her curious work , she hides her self under the Silk , and is not seen . When we have done our best , we must vanish in our own thoughts , and transfer the glory of all to God. 1 Cor. 15.10 . I labour more abundantly than they all : One would think this speech favoured of pride ? but the Apostle pulls off the Crown from his own head , and sets it upon the head of Free-grace , Yet not I , but the Grace of God which was with me . Constantine did use to write the name of Christ over his Door , so should we over our Duties . Thus let us endeavour to make the name of God glorious and renowned . If God seek our good , let us seek his glory ; if he makes all things tend to our edification , let us make all things tend to his exaltation . So much for the first part of the Text , the Priviledge . THE BREATHINGS OF LOVE . CHAP. VII . Shewing the Nature , Cause , Kinds , Properties , and Degree of love to God. 2. I Proceed to the second general Branch of the Text , the Persons interested in this Priviledge , and they are doubly qualified . 1. They are Lovers of God : All things work together for good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them that love God. Despisers and Haters of God , have no lot or part in this priviledge , it is childrens bread , it belongs only to them that love God. Because love is the very heart and spirit of Religion , I shall the more expatiate upon this ; and for the further discussion of it , I shall cleer these five things . 1 The Nature of love to God. 2 The Ground of love to God. 3 The Kinds of love to God. 4 The Properties of love to God. 5 The Degree of love to God. 1. The Nature of divine love . Love is an expansion of soul , or the inflaming of the affections , whereby a Christian breaths after God as the supream and soveraign good . St Austin in his second Tome , calls love Pondus animae : Love is to the soul as the weights to the Clock , it sets the soul a going towards God ; it is the wing by which we flye to Heaven ; by love we cleave to God , as the Needle to the Load-stone . 2. The Ground of love to God , and that is , knowledge . Ignoti nulla cupido — We cannot love that which we do not know . That our love may be drawn sorth to God , we must know these three things in him . 1. A fulness , Col. 1.19 . He hath a fulness of grace to cleanse us , and of glory to crown us , a fulnesse not only of sufficiency , but redundancy ; he is a Sea of goodnesse without bottom and banks . 2. A freenesse . — Fluit acrius amne perenni — God hath an innate propensness to dispence mercy and grace , he drops as the Honey-comb , Rev. 22.17 . Whosoever will let him take of the water of life freely : God doth not require we should bring money with us , onely appetite . 3. A Propriety . We must know this fulness in God is ours , Psal. 48.14 . This God is our God. Here is the ground of love , Deity and Propriety . 3. The Kinds of love , which I shall branch into these three . 1. There is a love of Appretiation , when we set an high value upon God , as being the most sublime and infinite good ; we so esteem of God , as if we have him we care not though we want all things else . The Stars vanish when the Sun appears : All creatures vanish in our thoughts when the Sun of righteousnesse shines in his full splendour , Cant. 1.13 . A bundle of Myrrhe is my well-beloved unto me , and as a cluster of Camphir● . 2. A love of Complacency and delight : So Aquinas defines love to be complacentia amantis in amato : As a man takes delight in a friend whom he loves . The soul that loves God rejoyceth in him , as in his treasure , and rests in him , as in his Center . The heart is so set upon God as it desires no more , Iohn 14.8 . Shew us the Father , and it sufficeth . 3. A love of Benevolence , which is a wishing well 〈◊〉 the Cause of God * . He that is indeared in affection to his friend , wisheth all happinesse to him . This is to love God , when we are well-wishers , we desire that his Interest may prevail ; our Vote and Prayer is , that his name may be had in honour ; that his Gospel , which is the Rod of his strength , may like Aarons Rod , blossom , and bring forth Almonds . 4. The Properties of love . 1. Our love to God must be entire , and that ex parte subjecti , in regard of the Subject , it must be with the whole heart . Mark 12.30 . Thou shalt love the Lord thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all thy heart . In the Old Law , an High Priest was not to marry with a Widow , nor with an Harlot ; not with a Widow , because he had not her first love , nor with an Harlot , because he had not all her love . God will have the whole heart . Hos. 10.2 . Their heart is divided . The true Mother would not have the child divided ; nor God will not have the heart divided : God will not be an Inmate , to have only one Room in the heart , and all the other Rooms let out to sin . It must be an entire love . 2. It must be a sincere love , Eph. 6.24 . Grace be with all them that love our Lord Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sincerity . Sincere , quasi sine cera ; it alludes to Honey that is pure , and hath no Wax in it : Our love to God is sincere , when it is pure , and without self-respects : This the School-men call , Amor amicitiae , a love of friendship . We must love Christ propter Christum ( as Austin saith ) for himself : as we love sweet Wine for its taste . Gods Beauty and Love must be the two Load-stones to draw our love to him . Alexander had two freinds , Ephestion and Craterus ; Ephestion saith he , loves me because I am Alexander : Craterus loves me because I am King Alexander : The one loved his person , the other loved his benefits . Many love God because he gives them Corn and Wine , and not for his intrinsecal excellencies . Lycurgus would have Virgins to be married without dowry , because their Husbands should marry them purely for love . We must love God more for what he is , than for what he bestows . True love is not mercenary : You need not hire a Mother to love her child : A soul deeply in love with God needs not be hired by rewards ; he cannot but love him for that oriency of beauty that sparkles forth in him . 3. It must be a fervent love . The Hebrew word for love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies ardency of affection . Saints must be Seraphims , burning in holy love . To love one coldly , is all one as not to love him . The Sun shines as hot as it can . Our love to God must be intense and vehement ; like the Coales of Iuniper , which are most acute and fervent , Psal. 120.4 . Our love to transitory things must be indifferent ; we must love quasi non , as if we loved not , 1 Cor. 7.30 * . But our love to God must flame forth . The Spouse was amore perculsa , Sick of Love to Christ , Cant. 2.5 . We can never love God as he deserves : As Gods punishing us is less than we deserve , Ezra . 9.13 . so our loving him is lesse than he deserves . 4. Love to God must be active ; it is like fire , which is the most active element ; it is called , The Labour of Love , 1 Thes. 1.3 . Love is no idle grace , it sets the head a studying for God , the feet a running in the wayes of his Comandments : The love of Christ constrains , 2 Cor. 5.13 . Pretences of love are insufficient . True love is not only seen at the Tongues end , but at the Fingers end ; 't is the labour of love . Those living creatures , Ezek. 1.8 . had wings , and hands under their wings : an Emblem of a good Christian ; he hath not only the wings of faith to flie , but hands under his wings he works by love , he spends and is spent for Christ. 5. Love is Liberal ; it hath Love-tokens to ●estow , 1 Cor. 13.4 . Charity ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ●ind : Love hath not only a smooth tongue , but a kind heart . Davids heart was fired with love to God , and he would not offer that to God which cost him nothing , 2 Sam. 24.24 . Love is not only full of Benevolence , but Beneficence ▪ Love which enlargeth the heart , never straitens the hand . He that loves Christ , will be liberal to his Members ; he will be eyes to the blind , feet to the lame ; the backs and bellyes of the poor , shall be the furrows where he sows the golden Seeds of liberality . Some say they love God , but their love is lame of one hand , they give nothing to good uses . Indeed faith deals about invisibles , but God hates that love which is invisible : Love is like new Wine which will have vent ; it vents it self in good works . The Apostle speaks it in honour of the Corinthians , that they gave to the poor Saints , not only to , but beyond their power , 2 Cor. 8.2 ▪ Love is bred at Court , it is a Noble Munificent grace . 6. Love to God is peculiar : He who is a Lover of God , gives him such a love , as he bestows upon none else . As God gives his children such a love as he doth not bestow upon the wicked , electing , adopting love ; so a gracious heart gives to God such a special distinguishing love , as none else are sharers in ▪ 2 Cor. 11.2 . I have espoused you to one husband , that I may present you as a chast Virgin to Christ. A Wife espoused to an Husband , gives him such a love as she hath for none else ; she doth not part with her conjugal love to any , but her husband : So a Saint espoused to Christ , gives him a peculiarity of love , a love incommunicable to any other , namely , a love joyned with adoration . Not only the love is given to God , but the soul , Cant. 4.8 . A garden enclosed , is my Sister , my Spouse . The heart of a Believer is Christs Garden , the Flower growing in it , is love mixed with Divine Worship , and this Flower is for Christ alone to smell to ; the Spouse keeps the Key of the Garden , that none may come there but Christ. 7. Love to God is permanent ; it is like the ●ire the Vestal Virgins kept in Rome , it doth not go out ; true love boyls over , but doth not give over . Love to God , as it is sincere without hypocrisie , so it is constant without apostacy . Love is like the Pulse of the body , alwayes beating ; 't is not a Land-floud , but a Spring . As wicked men are constant in love to their sins ; neither shame , nor sickness , nor fear of Hell , will make them give over their sins : so nothing can hinder a Christians love to God : Nothing can conquer love , not any difficulties , or oppositions , Cant. 8.6 . Love is strong as the Grave . The Grave swallows up the strongest bodies ; so Love swallows up the strongest difficulties , Cant. 8.7 . Many waters cannot quench love : Neither the sweet waters of pleasure , nor the bitter waters of persecution : love to God abides firm to the death , Ephes. 3.17 . Being rooted and grounded in love . Eight things , as Chaffe and Feathers , are quickly blown away ; but a tree that is rooted , abides the storm ; he that is rooted in love endures : True love never ends but with the life . 5. The Degrees of love . We must love God above all other objects * . Psal. 73.25 . There is nothing on earth I desire in comparison of thee . God is the quintessence of all good things , he is superlatively good ; now the soul seeing a super-eminency in God , and admiring in him that constellation of all excellencies , is carried out in love to him in the highest degree . The measure of our love to God , saith Bernard , must be 〈◊〉 love him without measure * . God who is the chief of our happinesse , must have the chief of our affections , Cant. 8.2 . I would cause thee to drink of my spiced Wine , of the juice of my Pomgranate . If the Spouse hath any love better than o●her , a Cup more juicy and spiced , Christ shall drink , of that . The creature may have the Milk of our love , but God must have the Cream . Love to God must be above all other things , as the Oyl ●wims above the Water . 1. We must love God more than Relations : As in case of Abraham's offering up Isaac ; Isaac being the son of his old age , no question he loved him entirely , and doated on him ; but when God saith , Abraham offer up thy son ; though it were a thing might seem , not only to pose his Reason , but his Faith , for the Messiah was to come of Isaac , and if he be cut off , where shall the world have a Mediator ? yet such was the strength of Abraham's faith , and the ardency of his love to God , that he will take the sacrificing Knife , and let out Isaac's blood . Our blessed Saviour tells us of hating Father and Mother , Luk. 14.26 . Christ would not have us unnatural ; but if our dearest Relations lye in our way , and would hinder us from Christ , either we must step over them , or tread upon them , Deut. 33.9 . Though some few drops of love may run beside to our Kindred and Alliance , yet the full torrent must run out after Christ ; Relations may lye in the bosome , but Christ must lye in the heart . 2. We must love God more than Estate . Heb. 10.34 . Ye took joyfully the spoyling of your goods . They were glad they had any thing to lose for Christ. If the world be laid in one S●ale , and Christ in the other , he must weigh h●aviest . And is i● thus ? Hath God the highest room in our affections ? Plutarch saith , When a Dictator was created in Rome , all other Authority was for the time suspended : So when the love of God bears sway in the heart , all other love is suspended , and is as nothing in comparison of this love . CHAP. VIII . Containing a sharp Corrective to those that do not love God. Vse 1. THis may serve for a sharp Reprehension to such as have not a dram of love to God in their hearts : And are there such Miscreants alive ? He who loves not God , aut lapis est , aut belluae , he is a Beast with a mans head . Oh wretch , Dost thou live upon God every day , yet not love him ? If one had a friend that fed him continually with money , and gave him all his allowance , were not he worse than a Barbarian , that did not respect and honour that friend ? Such a friend is God , he gives thee thy breath , he bestows a livelihood upon thee , and wilt thou not love him ? Thou wilt love thy Prince if he saves thy life , and wilt thou not love God who gives thee thy life ? What Load-stone so powerful to draw love , as the blessed Deity ? He is blind whom beauty doth not tempt ; he is sottish , who is not drawn with the Cords of love . When the body is cold , and hath no heat in it , it is a sign of death : That man is dead , who hath no heat of love in his soul to God. How can he expect love from God , who shews no love to him ? Will God ever lay such a Viper in his bosome , as spits forth the poyson of malice and enmity against him ? This Reproof falls heavy upon the Atheists of this Age , who are so far from loving God , that they do all they can to spight him ; They declare their sin as Sodom , Isa. 3.9 . They set their mouth against the Heavens † , in pride and blasphemy , and bid open defiance to God ; These are Monsters in Nature , Devils in the shape of men : Let them read their doom , 1 Cor. 16.22 . If any man love not the Lord Iesus Christ , let him be Anathema Maran-ath●● * ; that is , let him be accursed from God , till Christs coming to Judgment † ; let him be heir to a curse while he lives , and at the dreadful day of the Lord , let him hear that heart-rending sentence pronounced against him , Go thou cursed . CHAP. IX . Discovering the Signs , or Fruits of love to God. Vse 2. LEt us try our selves impartially , whether we are in the number of those that love God. For the deciding of this , ( our love will be best seen by the Fruits of it ) I shall lay down fourteen Signs , or Fruits of love to God , and it concerns us nearly to search , whether any of these Fruits grow in our Garden . 1. The first Fruit of love is , musing of the mind upon God. He who is in love , his thoughts are still upon the Object : He who loves God , is ravished and transported with the Contemplations of God , Psal. 139.17 . When I awake , I am still with thee . The thoughts are as travellers in the mind : Davids thoughts kept Heaven-Road , I am still with thee . God is the Treasure , and where the Treasure is , there is the heart . By this we may try our love to God : What are our thoughts most upon ? Can we say we are ravished with delight when we think on God ? Have our thoughts got wings ? are they fled aloft ? Do we contemplate Christ and Glory ? Oh how far are they from being lovers of God , who scarce ever think of God ? Psal. 10.4 . God is not in all his thoughts . A sinner crowds God out of his thoughts ; he never thinks of God , unless with horror , as the Prisoner thinks of the Judge . 2. The Second Fruit of love is , desire of Communion : Love desires familiarity and intercourse , Psal. 84.2 . My heart and flesh cryeth out for the living God. King David being debarred the House of God , where was the Tabernacle , ( the visible token of his presence ) he now breaths after God , and in an holy Pathos of desire , cryes out for the living God. Lovers would be parlying together . If we love God we prize his Ordinances , because there we meet with God : He speaks to us in his Word , and we speak to him in Prayer . By this let us examine our love to God. Do we desire intimacy of communion with God ? Lovers cannot be long asunder . Such as love God , have an holy fondness , they know not how to be from him ; they can want any thing but Gods presence ; they can want health and friends , they can want a full Table , but they cannot want God : Psal. 143.7 . Hide not thy face from me , least I be like them that go down into the Grave . Lovers have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fainting fits : David was ready to faint away , and dye , when he had not a sight of God. They who love God cannot be contented with having Ordinances , unless they may enjoy God in them ; that were to lick the glass , and not the honey . What shall we say to them who can be all their lives long without God ? they think God may be best spared : They complain they want health and trading , but not that they want God. Wicked men are not acquainted with God ; and how can they love who are not acquainted ? nay , which is worse , they do not desire to be acquainted with God , Iob 21.14 . They say to God , depart from us , we desire not the knowledge of thy wayes . Sinners shun acquaintance with God , they count his presence a burden ; and are these Lovers of God ? Doth that woman love her husband , who cannot endure to be in his presence ? 3. The Third Fruit of love is grief . Where there is love to God , there is a grieving for our sins of unkindness against him . A Child that loves his Father cannot chuse but weep for offending him . The heart that burns in love , melts in tears : O that I should abuse the love of so dear a Saviour ! Did not my Lord suffer enough upon the Cross , but must I make him suffer more ? shall I give him more Gall and Vinegar to drink ? How dis-loyal and dis-ingenious have I been ? how have I grieved his Spirit , trampled upon his Royal Commands , sleighted his Bloud ? this opens a Vein of godly sorrow , and makes the heart bleed afresh . Mat. 26.75 . Peter went out , and wept bitterly . When Peter thought how dearly Christ loved him ; he was taken up into the Mount of Transfiguration , Christ shewed him the Glory of Heaven in a Vision ; now that he should deny Christ after he had received such signal love from him , this broke his heart with grief , he went out , and wept bitterly . By this let us try our love to God : Are our hearts spiritual Lymbecks , dropping the water of godly tears ? Do we grieve for our unkindnesses against God , our abuse of mercy , our non-improvement of Talents ? How far are they from loving God , who sin daily , and their hearts never smite them ! they have a Sea of sin , and not a drop of sorrow ; they are so far from being troubled , that they make merry with their sins , Ier. 11.15 . When thou dost evil , then thou rejoycest . Oh wretch , did Christ bleed for sin , and dost thou laugh at it ? These are far from loving God : Does he love his friend , that loves to do him an injury ? 4. Another Fruit of love is Magnanimity . Love is valourous , it turns cowardise into courage : Love will make one adventure upon the greatest difficulties and hazards ; Amor nescit difficultates . The fearful Hen will fly upon a Dog or Serpent , to defend her young ones . Love doth infuse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a spirit of Gallantry and Fortitude into a Christian . He that loves God will stand up in his Cause , and be an Advocate for him : Acts 4.20 . We cannot but speak the things which we have seen and heard . He who is afraid to own Christ , hath but little love to him . Nicodemus came sneaking to Christ by night , John 3.2 . He was fearful of being seen with him in the day time . Love casts out fear . As the Sun expels Fogs and Vapours ; so doth Divine Love in a great measure expel carnal Fear . Doth he love God , that can hear his blessed Truths spoken against , and be silent ? He who loves his friend , will stand up for him , and vindicate him when he is reproached . Doth Christ appear for us in Heaven , and are we afraid to appear for him on Earth ? Love animates a Christian ; it fires his heart with zeal , and steels it with courage . 5. The fifth Fruit of love is , sensibility . If we love God , our hearts ake for the dishonours done to God by wicked men : To see , not only the Banks of Religion , but Civility , broken down , and a Flood of wickednesse coming in ; to see Gods Sabbaths prophaned , his Oath violated , his Name dishonoured ; if there be any love to God in us , we shall lay these things to heart . Lot's righteous soul was vexed for the unclean conversation of the wicked , 2 Pet. 2.17 . He took the sins of Sodom , and made Spears of them to pierce his own soul. How far are they from loving God , who are not at all affected with his dishonour ? if they have but Peace and Trading , they lay nothing to heart . A man who is dead drunk , though another be bleeding to death by him , he never minds , or is sensible : so , many being drunk with the wine of Prosperity , when the honour of God is wounded , and his Truths lye a bleeding , they are not sensible . Did men love God , they would grieve to see his Glory suffer , and Religion it self become a Martyr . 6. The sixth Fruit of love is , Antipathy against sin . Fire purgeth the Drosse from the Metal . The Fire of Love purgeth out sin . Hos. 14.8 . Ephraim shall say , what have I to do any more with Idols ? He that loves God , will have nothing to do with sin , unlesse to give battel to it . Sin is Dei-cidium , it strikes not only at Gods Honour , but his Being . Doth he love his Prince , that harbours him who is a Traitor to the Crown ? Is he a friend to God , who loves that which God hates * ? The love of God , and the love of sin , cannot dwell together : The Affections cannot be carried to two contraries at the same time . A man cannot love health , and love poyson too : so , one cannot love God , and sin too . He who hath any secret sin in his heart allowed , is as far from loving God , as Heaven and Earth are distant one from the other . 7. Another Fruit of love is , Crucifixion . He who is a Lover of God , is dead to the world , Gal. 6.14 . I am crucified to the world ; I am dead to the honours and pleasures of it . He who is in love with God , is not much in love with any thing else * : His love to God moves as the Sun in the Firmament , swiftly ; but his love to the world , is as the motion of the Sun upon the Dial , which is very slow . The love of God , and the violent love of the world , are inconsistent * . 1 Iohn 2.15 . If any man love the world , the love of the Father is not in him . Love to God swallows up all other love ; as Moses's Rod swallowed up the Egyptian Rods. If a man could live in the Sun , what a small Point would all the Earth be ! So when a mans heart is raised above the world , in the admiring and loving God , how poor and slender are these things below ! they seem as nothing in his eye . It was a sign the Primitive Christians did love God , their money did not lye near their heart , but they laid down their money at the Apostles feet , Acts 4.35 . Try by this your love to God. What shall we think of such as have never enough of the world ? they have the dry Dropsie of Covetousnesse , thirsting insatiably after riches , Amos 2.7 . That pant after the dust of the earth . Never talk of your love to Christ ( saith Ignatius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when you prefer the world before the Pearl of price ; and are there not many such who prize their gold above God ? If they have a South-Land , they care not for the water of life ; they will sell Christ and a good Conscience for money . Will God ever bestow Heaven upon them , who so basely undervalue him , preferring glittering dust , before the glorious Deity ? what is here in the Earth that we should so set our hearts upon it ? only the Devil makes us look upon it through a Multiplying Glasse . The world hath no real intrinsecal worth ; it is but Paint and Alchymy . The world hath two Breasts , the one Breast is dry , it is vanity ; the other Breast runs blood , it is vexation . 8. The next Fruit of love is fear . In the Godly love and fear do kisse each other . There is a double fear ariseth from love . 1. A fear of displeasing . The Spouse loves her husband , therefore will rather deny her self , than displease him . The more we love God , the more fearful we are of grieving his Spirit , Gen. 39.9 . How then can I do this great wickednesse , and sin against God ? When Eudoxia the Empresse threatned to banish Chrysostome , Tell her ( saith he ) I fear nothing but sin . That is a blessed love which puts a Christian into an hot fit of zeal , and a cold fit of fear , making him shake and tremble , and not dare willingly to offend God. 2. A fear mixed with jealousie , 1 Sam. 4.13 . Elies heart trembled for the Ark. It is not said , his heart trembled for Hophni and Phinehas , his two sons , but his heart trembled for the Ark , because if the Ark were taken , then the glory was departed . He that loves God is full of fear least it should go ill with the Church ; he fears least prophaness ( which is the plague of Leprosie ) should encrease , least Popery get footing , least God should go from a People . The presence of God in his Ordinances , is the beauty and strength of a Nation . The Trojans had the Image of Pallas , and they had an opinion that as long as that Image was preserved among them , they should never be conquered . So long as Gods presence is with a people , so long they are safe ; but the soul inflamed in love to God , fears least the visible tokens of Gods presence should be removed . By this Touch-stone let us try our love to God. Many fear least peace and Trading go , but not least God and his Gospel go ; are these Lovers of God ? He who loves God is more afraid of the losse of spiritual blessings than temporal . If the Sun of Righteousnesse remove out of our Horizon , what can follow but darknesse ? What comfort can an Organ , or Antheme give , if the Gospel be gone ? is it not like the sound of a Trumpet , or a Volley of shot at a Funeral ? 9. If we are lovers of God , we love that which God loves . 1. We love Gods Word . David esteemed the Word , for the sweetnesse of it , above honey , Psal. 119.103 . and for the value of it , above gold , Psal. 119.72 . The Lines of Scripture are richer than the Mines of Gold. Well may we love the Word ; it is the Load-Star that directs us to Heaven , it is the Field in which the Pearl is hid . That man who loves not the Word , but thinks it too strict , and could wish any part of the Bible torn out ( as that Adulterer did the seventh Commandement ) he hath not the least spark of love in his heart . 2. We love Gods day ; we do not only keep a Sabbath , but love a Sabbath . Isa. 58.13 . If thou call the Sabbath a delight . The Sabbath is that which keeps up the face of Religion amongst us ; this day must be consecrated as glorious to the Lord. The house of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Palace of the Great King ; on the Sabbath God shews himself there , through the Lattice . If we love God , we prize his day above all other dayes . All the week would be dark , if it were not for this day ; on this day Manna falls double ; now , if ever , Heaven-gate stands open , and God comes down in a golden shower : This blessed day the Sun of Righteousnesse riseth upon the soul. How doth a gracious heart prize that day , which was made on purpose to enjoy God in ? 3. We love Gods Laws . A gracious soul is glad of the Law , because it checks his sinful exorbitances . The heart would be ready to run wilde in sin , if it had not some blessed restraints put upon it by the Law of God. He that loves God , loves his Law , the Law of repentance , the Law of self-denyal . Many say they love God , but they hate his Laws , Psal. 2.3 . Let us break their bands asunder , and cast away their cords from us . Gods precepts are compared to cords , they bind men to their good behaviour ; but the wicked think these cords too strait , therefore they say , let us break them . They pretend to love Christ as a Saviour , but hate him as a Prince . Christ tells us of his yoak , Mat. 11.29 . Sinners would have Christ put a Crown upon their head , but not a yoak upon their neck . He were a strange King should rule without Laws . 4. We love Gods picture , we love his Image shining in the Saints , 1 Iohn 5.1 . He that loves him that begat , loves him also that is begotten of him . 'T is possible to love a Saint , yet not love him as a Saint ; we may love him for something else , for his ingenuity , because he is affable and bountiful . A beast loves a man , but not quatenus homo , as he is a man , but because he feeds him , and gives him provinder . But to love a Saint as he is a Saint , this is a sign of love to God. If we love a Saint for his Saint-ship , as having something of God in him , then we love him in these four Cases . 1. We love a Saint though he be poor . A man that loves gold , loves a piece of gold though it be in a rag : So though a Saint be in rags , we love him , because there is aliquid Christi , something of Christ in him . 2. We love a Saint though he hath many personal failings . There is no perfection here ; in some , rash anger ●revails ; in some , inconstancy ; in some , too much love of the world . A Saint in this life is like gold in the ore , much drosse of infirmity cleaves to him , yet we love him for the grace that is in him . A Saint is like a fair face with a scar : We love the beautiful face of holinesse , though there be a scar in it . The best Emerald hath its blemishes , the brightest Stars their twinklings , and the best of the Saints have their failings . Thou that canst not love another because of his infirmities , how wouldst thou have God love thee ? hast not thou good store ▪ 3. We love the Saints though in some lesser things they differ from us . Perhaps another Christian hath not so much light as thou , and that may make him erre in some things ; wilt thou presently un-Saint him , because he cannot come up to thy light ? Where there is union in Fundamentals , there ought to be union in Affections . 4. We love the Saints though they are persecuted . We love precious Mettal though it be in the furnace . St Paul did bear in his boby the marks of the Lord Jesus , Gal. 6.17 . Those marks were like the Souldiers scar , honourable . We must love a Saint as well in Chains , as in Scarlet . Constantine did kisse the hole of Paphnusius his eye , because he suffered the losse of his eye for Christ. If we love Christ , we love his persecuted Members . If this be to love God , when we love his Image sparkling in the Saints , Oh then , how few Lovers of God are to be found ! Do they love God , who hate them that are like God ? Do they love Christs person , who are fill'd a spirit of revenge against his people ? How can that wife be said to love her husband , that tears his picture ? Surely Iudas and Iulian are not yet dead , their spirit lives in the world . Who are guilty but the innocent ? What greater crime than holinesse , if the Devil may be one of the grand Jury ? Wicked men seem to bear great reverence to the Saints departed ; they canonize dead Saints , but persecute living . In vain do men stand up at the Creed , and tell the world , They believe in God , when they abominate one of the Articles of the Creed , namely , The Communion of Saints . Surely , there is not a greater sign of a man ripe for Hell , than this , not onely to want grace , but to hate it . 10. Another blessed sign of love , is , to entertain good thoughts of God. He that loves his friend construes what his friend doth in the best sence . 1 Cor. 13.5 . Love thinketh no evill . Malice interprets all in the worst sence ; Love interprets all in the best sence ; it is an excellent Commentator upon Providence ▪ It thinks no evill . He that loves God , hath a good opinion of God ; though he afflicts sharply , yet the soul takes all well . This is the Language of a gracious spirit : My God sees what an hard heart I have , therefore drives in one Wedge of affliction after another , to break my heart ; he knows how full I am of bad humors , how sick of a Plurisie , therefore lets me blood to save my life ; this severe dispensation is either to mortifie some corruption , or to exercise some grace : How good is God that will not let me alone in my sins , but smites my body , to save my soul ! Thus he that loves God , takes every thing in good part . Love puts a candid glosse upon all Gods actions . Thou who art apt to murmur at God , as if he had dealt ill with thee , be humbled for this ; say thus with thy self , if I loved God more , I should have better thoughts of God. 'T is Satan that makes us have good thoughts of our selves , and hard thoughts of God. Love takes all in the fairest sence , it thinketh no evill . 11. The eleventh Fruit of love is Obedience , Iohn 14.21 . He that hath my Commandements , and keepeth them , he it is that loveth me . — Pater adsum , impera quid vis — * . 'T is a vain thing to say we love Christs person , if we slight his Commands . Doth that Child love his Father , who refuseth to obey him † ? If we love God , we will obey him in those things which crosse flesh and blood : 1. In things difficult . 2. In things dangerous . 1. In things difficult . As 1. In mortifying sin . There are some sins which are not onely near to us as the garment , but dear to us as the eye ; if we love God , we will set our selves against these , both in purpose and practise . 2. In forgiving our enemies . God commands us upon pain of death to forgive , Eph. 4.32 . Forgiving one another * . This is hard , 't is crossing the stream ; we are apt to forget kindnesses , and remember injuries ; but if we love God , we will passe by offences . When we seriously consider how many Talents God hath forgiven us , how many affronts and indignations he hath put up at our hands , this makes us write after his Copy , and endeavour rather to bury an injury , than retaliate it . 2. In things dangerous . When God calls us to suffer for him , we will obey . Love made Christ suffer for us ; love was the Chain that fastned him to the Crosse : So if we love God , we shall be willing to suffer for him . Love hath a strange quality , it is the least suffering grace , and yet it is the most suffering grace : It is the least suffering grace in one sence ; it will not suffer known sin to lye in the soul unrepented of , it will not suffer abuses and dishonours done to God , thus it is the least suffering grace ; yet it is the most suffering grace , it will suffer reproaches , bonds , imprisonments , for Christs sake , Acts 21.13 . I am ready not onely to be bound , but to dye for the name of the Lord Iesus . 'T is true , every Christian is not a Martyr , but he hath a spirit of Martyrdome in him , ●he saith as Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be bound , he hath a disposition of mind to suffer , if God call . Love will carry men out above their own strength . Tertullian observes how much the Heathen suffered for love to their Countrey . — Vicit amor Patriae — If the Spring-head of Nature riseth so high , surely Grace will rise higher . If love to their Countrey will make men suffer , much more should love to Christ. 1 Cor. 13.7 . Love endureth all things . Basil speaks of a Virgin condemn'd to the fire , who having her life and estate offered her , if she would fall down to the Idol , answered , Let life and money go , welcome Christ * . It was a noble and zealous speech of Ignatius , Let me ( saith he ) be groun'd with the teeth of wilde beasts , if I may be Gods pure Wheat † . How did divine affection carry the Primitive Saints above the love of life , and the fear of death ? St Steven was stoned , St Luke hanged on an Olive Tree , St Peter crucified at Hierusalem with his head downward * . These divine Hero's were willing to suffer , rather than by their cowardise to make the name of God suffer . How did St Paul rattle his Chain that he wore for Christ * ? he did glory in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a woman that is proud of her Jewels , saith Chrysostome . And holy Ignatius did wear his Fetters as a Bracelet of Diamonds . Heb. 11.35 . Not accepting deliverance . They refused to come out of Prison on sinful terms , they preferred their innocency before their liberty . By this let us try our love to God , have we a spirit of Martyrdome ? Many say they love God , but how doth it appear ? they will not forgoe the least comfort , or undergo the least crosse for his sake . If Jesus Christ should have said to us , I love you well , you are dear to me , but I cannot suffer , I cannot lay down my life for you , we should have questioned his love very much ; and may not Christ suspect us , when we pretend love to him , yet will endure nothing for him ? They who bear true affection to God , will according to their vow in Baptisme , fight under his Banner to the death , and make Christs Crown flourish in their ashes . 12. He who loves God , will endeavour to make him appear glorious in the eyes of others . Such as are in love will be commending , and setting forth the amiablenesse of those persons whom they love . The Love-sick Spouse describes Christ in all his beauty , Cant. 5.11.13 . His head is as the most fine Gold , his cheeks are as a bed of Spices . If we love God , we will spread abroad his excellencies , that so we may raise his fame and esteem , and may tempt others to fall in love with him . Love cannot be silent , we shall be as so many Trumpets , sounding forth the freenesse of Gods Grace , the Transcendency of his Love , the Glory of his Kingdom . Love is like fire ; where it burns in the heart , it will break forth at the lips , it will be elegant and pathetical in setting forth Gods praise : Love must have vent . 13. The Thirteenth Fruit of love is , To long for Christs appearing . 2 Tim. 4.8 . Henceforth there is a Crowne of Righteousnesse laid up for me , and not for me onely , but for them which love Christs appearing . Love desires union , Aristotle gives the reason , because joy flows from union . When our union with Christ is perfect in glory , then our joy will be full . He that loves Christ , loves his appearing . Christs appearing will be an happy appearing to the Saints . His appearing now , is very comfortable , when he appears for us as an Advocate , Heb. 9.24 . But the other appearing will be infinitely more , when he shall appear for us as our Husband ; he will at that day bestow two Jewels upon us . 1. His love ; a love so great and astonishing , that it is better felt than expressed . 2. His likenesse , 1 Iohn 3.2 . When he shall appear , we shall be like him . And from both these , Love and Likenesse , infinite joy will flow into the soul. No wonder then he who loves Christ , longs for his appearance . Doth not the Bride long for the Marriage-day ? The Spirit and the Bride say come , even so come Lord Iesus , Revel . 22.17 . By this let us try our Love to Christ. A wicked man who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned , is afraid of Christs appearing , he wisheth he would never appear ; but such as love Christ , are joyful to think of his coming in the Clouds ; they shall then be delivered from all their sins and fears , they shall be acquitted before men and Angels , and shall be for ever translated into the Paradise of God. 14. Love will make us stoop to the meanest offices . Love is an humble grace , it doth not walk abroad in state , it will creep upon its hands , it will stoop and submit to any thing whereby it may be serviceable to Christ. As we see in Ioseph of Arimathea , and Nicodemus , both of them Honourable Persons , yet one takes down Christs body with his own hands , and the other embalms it with sweet odours ; it might seem much for persons of their rank to be employed in that service , but love made them do it . If we love God we shall not think any work too mean for us , wherein we may be helpful to Christs Members . Love is not squemish , it will visit the sick , relieve the poor , wash the Saints wounds . The Mother that loves her child , is not coy and nice , she will do those things about her child , which others would scorn to do . He who loves God will humble himself to the meanest office of love to Christ and his Members . These are the fruits of love to God. Happy are they , who can find these Out-Landish Fruits growing in their souls . CHAP. X. An Exhortation to love God. Vse 3. THe third Use is of Exhortation , and it hath three Branches . 1. Let me earnestly perswade all , who bare the name of Christians , to become Lovers of God , Psal. 31.33 . O love the Lord all ye his Saints . There are but few that love God : Many give him an hypocritical kisse , but few love him . 'T is not so easie to love God as most imagine . The Affection of love is natural , but the Grace is not . Men are by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-haters , Rom. 1.30 . The wicked would flye from God ; they would neither be under his rules , nor within his reach ; they fear God , but do not love him . All the strength in men or Angels , cannot make the heart love God : Ordinances will not do it of themselves , nor Judgements ; it is only the Almighty and Invincible power of the Spirit of God can infuse love into the soul ; this being so hard a work , it calls upon us for the more earnest prayer and endeavour after this Angelical grace of love * . To excite and inflame our desires after it , I shall prescribe twenty Motives . 1. Without this all our Religion is vain . 'T is not duty , but love to duty , God looks at ; 't is not how much we do , but how much we love . If a servant doth not his work willingly , and out of love , it is not accepted . Duties not mingled with love , are as burdensom to God , as they are to us . David therefore counsels his son Solomon to serve God with a willing mind , 1 Chron. 28.9 . To do duty , without love , is not sacrifice , but pennance . 2. Love is the most noble and excellent grace , it is a pure flame kindled from Heaven , by it we resemble God who is love . Believing and obeying do not make us like God , but by love we grow like him , 1 Iohn 4.16 . Love is a grace doth most delight in God , and is most delightful to him . That Disciple which was most full of love , lay in Christs bosome . Love puts a verdure and lustre upon all the Graces : the Graces seem to be eclipsed , unlesse love shine and sparkle in them : Faith is not true , unless it work by love ; the waters of repentance are not pure , unlesse they flow from the Spring of love . Love is the savoury meat God loves , it is the Incense makes all our Services fragrant and odoriferous ; it is Vinum aromaticum , the Spiced Wine , and the juice of the Pomgranate . 3. Is any thing unreasonable that God requires ? 't is but our love ; if he should ask our estate , or the fruit of our bodies , could we deny him ? but he asks only our love ; he would only pick this flower ; is this an hard request ? was there ever any debt so easily paid as this ? we do not at all impoverish our selves by paying it . Love is no burden . Is it any labour for the Bride to love her Husband ? Love is delightful ; Non potest amor esse , et dulcis non esse * . 4. God is the most adaequate and compleat object of our love : all the exellencies that lye scattered in the creatures , are twisted together , and united in him ; he is a Magazine of blessings ; he is Wisdome , Beauty , Love , yea the quintessence of Goodnesse ; he is Optimus Maximus ; there is nothing in God can cause a nauseating or loathing ; the Creature doth sooner surfeit than satisfie ; but there are fresh beauties sparkling forth in God ; the more we enjoy of him , the more we are ravished with delight . There is nothing in God to dull our affections , or quench our love , no infirmity , no deformity , which do usually weaken and cool love . There is that delicious sweetnesse in God , as may not only entice , but command our love . If there were more Angels in Heaven than there are , and all those glorious Seraphims had an immense flame of love burning in their breasts to eternity , yet could they not love God equivalently to that infinite perfection and transcendency of goodnesse which is in him . Surely then here is enough to tempt us to fall in love with God ; we cannot spend our love upon a better object . 5. Love doth facilitate Religion , it oyls the Wheels of the affections , and makes them more lively and cheerful in Gods service ; love takes off the tediousness in duty . Iacob thought seaven years but little , for the love he did bear to Rachel . Love makes duty a pleasure . Why are the Angels so swift and winged in Gods service ? it is because they love him . Love is never weary . He that loves Gold is never weary of telling it ; and he that loves God , is never weary of serving him . 6. God desires our love . It were much for a King to desire the love of a woman that is deformed and leprous . We have lost our beauty , and stained our blood , yet the King of Heaven is a Suitor to us . What is there in our love that God should come a wooing for it ? What is God the better for our love ? he doth not want it , he is infinitely blessed in himself ; if we deny him our love , he hath more sublime creatures who pay the cheerful tribute of love to him . God doth not need our love , yet he seeks it . 7. God hath deserved our love ; how hath he loved us ! Our affections should be kindled at the fire of Gods love . What a miracle of love is it , that God should love us , when there was nothing in us lovely ! Ezek. 16.6 . When thou wast in thy blood , I said unto thee , live . The time of our loathing , was the time of Gods loving . We had something in us to provoke fury , but nothing to entice love . What an Hyperbole of love was it to give Christ to us * ? That Christ should dye for sinners , God hath set all the Angels in Heaven a wondring at this love . St Austin saith , The Crosse was a Pulpit , and the lesson Christ preached in it , was love . O the living love of a dying Saviour ! per vulnera viscera — Me-thinks I see Christ upon the Crosse bleeding all over , me-thinks I hear him say to us , reach hither your hands , put them into my sides , feel my bleeding heart , see if I love you not ? and will you not bestow your love upon me ? will you love the world more than me ? did the world appease the wrath of God for you ? have not I done all this ? and will you not love me ? 'T is natural to love where we are loved . Christ having set us a Copy of love , and written it in his Blood , let us labour to write after so fair a Copy , and imitate him in love . 8. Love to God is the best self-love . 'T is self-love to get the soul saved ; by loving God we forward our own salvation : 1 Iohn 4.16 . He that dwelleth in love , dwelleth in God , and God in him . And he is sure to dwell with God in Heaven , that hath God dwelling in his heart . So that to love God is the truest self-love ; he that doth not love God , doth not love himself . 9. Love to God evidenceth sincerity , Cant. 1.4 . The upright love thee . Many a child of God fears he is an Hypocrite ; dost thou love God ? When Peter was dejected in the sense of his sin , he thought himself unworthy that ever Christ should take notice of him , or employ him more in the work of his Apostleship ; see how Christ goes about to comfort him , Iob. 21.15 . Peter , lovest thou me ? As if Christ had said , Though thou hast denied me through fear , yet if thou canst say from thy heart thou lovest me , thou a●t sincere and upright . To love God is a better sign of sincerity , than to fear him . The Israelites feared Gods Justice , Psal. 78.34 . When he slew them , they sought him , and enquired earnestly after God ▪ 〈…〉 all this to ? vers . 36 , 37. Nevertheless , they did but flatter him with their mouth , and lyed to him with their tongue ; for their heart was not right with him . That repentance is no better than flattery , which a●iseth only from fear of Gods Judgements , and hath no love mixed with it . Loving of God evidenceth that God hath the heart ; and if the heart be his , that will command all the rest . 10. By our love to God , we may conclude Gods love to us . 1 Iohn 4.9 . We love him , because he first loved us . O saith the ●oul , if I knew God loved me , I could rejoyce ; dost thou love God ? then thou mayst be sure of Gods love to thee . As it is wi●● Burning Glasses ; if the Glass burn , it is because the Sun hath first shined upon it , else it could not burn : So if our hearts burn in love to God , it is because Gods love hath first shined upon us , else we could not burn in love . Our love is nothing but the reflex of Gods love . 11. If you do not love God , you will love something else , either the world or sin ; and are these worthy of your love ? Is it not better to love God than these ? First , It is better to love God than the World , as 〈◊〉 in these eight particulars . 1. If you set your love on worldly things , they will not satisfie : You may as well satisfie your body with air , as your soul with earth , Eccles. 5.10 . Iob. ●0 . 22 . In the fulness of his sufficiency , he shall be in straits . Plenty hath its penury . If the Globe of the world were yours , it would not fill . Adam had two sons , Cain and Abel : Cain signifies possession , Abel signifies vanity ; to shew us that in all our possessions there is vanity ; and will you set your love on that which will never give you content ? is it not better to love God ? he will give you that which shall satisfie , Psal. 17. ult . When I awake , I shall be satisfied with thy likeness . When I awake out of the sleep of death , and shall have some of the rayes and beams of Gods glory put upon me , I shall then be satisfied with his likeness . 2. If you love worldly things , they cannot remove trouble of mind ; if there be a thorn gotten into the conscience , all the world cannot pluck it out . King Saul being perplexed in mind , all his Crown-Jewels could not comfort him , 1 Sam. 28.15 . — But if you love God , he can give you peace when nothing else can ; he can turn the shadow of death into the morning , Amos 5.8 . He can drop in Christs blood , which is a cooling Julip ; he can whisper his Love by the Spirit , and with one smile scatter all your fears and disquiets . 3. If you love the world , you may love that which may hinder you from Heaven . Worldly contentments may be compared to the Waggons in an Army ; while the Souldiers have been victualling themselves at the Waggons , they have lost the Battel , Mark 10.23 . How hardly shall they that have riches enter into the Kingdom of God ? Prosperity to ma●y , is like the sail to the Boat , which quickly overturns it : So that by loving the world , you may love that which will endanger you * , but if you love God , there is no fear of losing Heaven ; he will be a Rock to hide you , but not to hurt you : By loving him we come to enjoy him . 4 You may love worldly things , and they cannot love you again . You love Gold and Silver , but your Gold cannot love you again ; you love a picture , but the picture cannot love you again ; you give away your love to the Creatu●e , and receive no l●ve back ; but if you love God , he will love you again , Iohn 14.23 . If any man love me , my Father will love him , and we will come unto him , and make our abode with him . God will not be behind-hand in love with us ; for our d●op we shall receive an o●ean . 5. When you love the world , you love that which is worse than your selves . The soul ( as Damascen saith ) is a sparkle of Celestial brig●●ness , it carries in it an Idea and resemblance of God ; while you love the World , you love that which is infinitely below the worth of your souls . Will any one lay out cost upon sackcloth ? when thou layest out thy love upon the world , thou layest out gold upon dung , th●u hangest a Pearl upon a Swine , thou lovest that w●ich is inferiour to thy self . As Christ sp●aks in another sence of the Fowls of the ai● , Matth. 6.26 . Are not ye much better than they ? So I say of wo●ldly things , Are not ye much better than they ? You love a fair house , a beautiful picture ; are not you much better than they ? but if you love God , now you place your love on the most noble sublime object , you love that which is better than your selves : God is better than the Soul , better than Angels , better than Heaven : 6. You may love the world , and have hatred for your love , Iohn 15.19 . Because ye are not of the world , therefore the world hateth you . Would it not vex one to lay out money upon a piece of ground , and instead of b●inging forth Corn or Grapes , it should yeild nothing but Nettles ? Thus it is with all sublunary things ; we love them , and they prove Nettles to sting . The world is a Step-mother , instead of giving the breast it draws out the sword ; we meet with nothing , but either disappointment or discourtesie , Iudg. 9.15 . Let fire come out of the Bramble , and devour the Cedars of Lebanon . While we love the Creature , fire comes out of this Bramble to devour us : But if we love God , he will not return hatred for love , Prov. 8.17 . I love them that love me . God may chastise , but he cannot hate . Every Believer is part of Christ , and God can as well hate Christ as hate a Believer . 7. You may over-love the Creature . You may love Wine too much , Silver too much , but you cannot love God too much . If it were possible to exceed , excess here were a vertue ; but it is our sin we cannot love God enough , Ezek. 16.30 . How weak is thy heart ? So it may be said , How weak is our love to God ? 't is like water of the last drawing from the Still , which hath less Spirit in it . If we could love God far more than we do , yet it were not proportionable to his worth : So that there is no danger of excess in our love to God. 8. You may love worldly things , and they dye and leave you . Riches take wings , Relations drop away * . The Romans painted the vanity of worldly things in the form and shape of a man ; in his right hand a Rose , in his left hand a Lilly , under his feet Wormwood : An Emblem of the world : The Rose is sweet , the Lilly fair , but both fading ; and under the feet Wormwood ; at death all the delights of the world will be bitter . There is nothing here abiding * ; the Creature hath a little honey in its mouth , but it hath wings , it will soon flie away ; — Vitae primordium , mortis prodromum — But if you love God , he is a portion for ever , Psal. 73.26 . As he is called a Sun for comfort , so a Rock for eternity , he abides for ever . Thus we see it is better to love God than the world . Secondly , It is better to love God than sin . What is there in sin that any should love it * ? 1. Sin is a debt . Forgive us our debts . It is a debt which binds over to the wrath of God ; why should we love sin ? doth any man love to be in debt ? 2. Sin is a disease , Isa. 1.5 . The whole head is sick . And wilt thou love sin ? will any man hug a disease ? will he love his plague-sores ? 3. Sin is a pollution . The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filthiness , Iames 1.21 . It is compared to Leprosie , to poyson of Asps , to Vomit . Gods heart riseth against sinners , Isa. 11.8 . My soul loathed them . Sin is a mishapen Monster ; lust makes a man brutish , malice makes him devillish . What is in sin to be loved ? shall we love deformity ? 4. Sin is an enemy . It is compared to a Serpent , Prov. 23.32 . It hath four stings , S●ame , Guilt , Horror , Death . Will a man love that which s●eks his death ? Surely then 't is better to love God than sin * . God will save thee , sin will damn thee ; is not he bewitched who loves damnation ? 12. The relation we stand in to God calls for love . There is near affinity , Isa. 54.5 . Thy Maker is thy Husband : And shall not a Wife love her Husband ? He is full of tenderness ; his Spouse is to him as the Apple of his Eye , he rejoyceth over her as the B●idegroom over the Bride , Isa. 62.5 . He loves the Believer as he loves Christ , Iohn 17. ult . the same love for quality , though not equality . If God be an Hu●band , shall we not love him ? Affinity requires affection . Either we must love God , or we give ground of suspicion that we are not yet married to him . 13. Love is the most abiding grace . This will stay with us when other graces take their farewel . In Heaven we shall need no Repentance , because we shall have no sin ; in Heaven we shall not need Patience , because there will be no affliction ; in Heaven there shall need no Faith : Faith looks at things unseen , Heb. 11.1 . but then we shall see God face to face ; and where there is vision , there needs no Faith. But when the other Graces are out of date , love continues ; and in this sence the Apostle saith , Love is greater than Faith , because it abides longest , 1 Cor. 13.8 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Charity never faileth . Faith is the Iacob's Staff we walk with in this life , 2 Cor. 7.5 . We walk by Faith ; but we shall set this Iacob's Staff at Heavens door , and only love shall enter . Thus love carries away the Crown from all the other graces . Love is the most long-lif'd grace , it is a blossom of Eternity . How should we strive to excel in this grace , which alone shall live with us in Heaven , and shall accompany us to the Marriage Supper of the Lamb ? 14. Love to God will never let sin thrive in the heart . Some Plants will not thrive when they are near together , as the Laurel and Vine : The love of God withers sin : Though the Old man live , yet as a sick man , it is weak , and draws its breath short . Love , like the water of Iealousie , makes the thigh of sin to rot . The Flower of love kills the Weed of sin ; though sin doth not dye perfectly , yet it dies daily . How should we labour for that grace , which is the only aqu●-fortis to destroy sin . 15. Love to God is an excellent means for growth of grace . 2 Pet. 3. ult . But grow in grace . Growth of grace is very pleasing to God. Christ accepts the truth of grace , but commends the degrees of grace ; and what can more promote and augment grace , than love to God ? Love is like watering of the Root , which makes the Tree grow : Therefore the Apostle useth this expression in his prayer , 1 Thes. 3.5 . The Lord direct your hearts into the love of God. He knew this grace of love would nurse and cherish all the graces . 16. The great benefit which will accrue to us , if we love God , 1 Cor. 2.9 . Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . The Eye hath seen rare sights , the Ear hath heard sweet Musick ; But eye hath not seen , nor ear heard , nor can the heart of man conceive , what God hath prepared for them that love him ! Such glorious rewards are laid up , that ( as Austin saith ) Faith it self is not able to comprehend . God hath promised a Crown of life to them that love him , Iames 1.12 . This Crown encircles within it all blessednesse , Riches , and Glory , and Delight ; and it is a Crown that fades not away , 1 Pet. 5.4 . Thus God would bribe us to love him by rewards . 17. Love to God is Armour of proof against error . For want of hearts full of love , men have heads full of errour : Unholy Opinions are for want of holy Affections . Why are men given up to strong Delusions , but because they received not the Truth in love ? 2 Thes. 2.10 , 11. The more we love God , the more we hate those Heterodox Opinions that would draw us off from God into Libertinism : The more a man loves health , the more he hates Mercury . 18. If we love God , we have all winds blowing for us , every thing in the world shall conspire for our good : We know not what fiery Tryals we may meet with , but to them that Love God all things shall work for good : Those things which work against them , shall work for them ; their Cross shall make way for a Crown ; every Wind shall blow them to the heavenly Port. 19. Want of love to God is the Ground of Apostacy . The Seed in the Parable which had no root , fell away : He who hath not the love of God rooted in his heart will fall away in time of temptation . He who loves God , will cleave to him , as 〈◊〉 to Naomi , Ruth 1.16 . Where thou goest I will go , and where thou dyest I will dye . But he who wants love to God will do as Orpah to her Mother-in-Law , she kissed her , and took her farewel of her . That Souldier who hath no love to his Commander , when he sees an opportunity he will leave him , and run over to the Enemies side . He who hath no love in his heart to God , you may prick him down for an Apostate . 20. Love is the only thing , in which we can retaliate with God. If God be angry with us , we must not be angry again ; if he chide us , we must not chide him again ; but if God love us , we must love him again : There is nothing in which we can answer God again , but love ; we must not give him word for word , but we must give him love for love . Thus we have seen twenty Motives to excite and enflame our love to God. Quest. How shall we do to love God ? Answ. 1. Study God : Did we study him more , we should love him more . Take a view of his superlative Excellencies * , his Holiness , his incomprehensible goodness : The Angels know God better than we , and clearly behold the splendour of his Majesty , therefore they are so deeply enamoured with him . 2. Labour for an Interest in God , Psal. 36.1 . O God , thou art my God ; That Pronoun My , is suavissima amoris illecebra , a sweet Load-stone to Love ; a man loves that which is his own . The more we believe , the more we love : Faith is the Root , and love is the Flower that grows upon it , Gal. 6.5 . Faith which worketh by love . 3. Make it your earnest request to God that he will give you an heart to love him ; * this is an acceptable request , sure , God will not deny it . When King Solomon asked wisdome of God , 1 Kings 3.9 . Give therefore thy servant an understanding heart : Vers. 10. The speech pleased the Lord. So when thou cryest to God , Lord , give me an heart to love thee , 't is my grief I can love thee no more ; O kindle this fire from Heaven upon the Altar of my heart ; sure this prayer pleaseth the Lord , and he will pour of his Spirit upon thee , whose golden Oyl shall make the Lamp of thy Love burn bright . 2. I proceed to the second Branch of Exhortation : You who have love to God , labour to preserve it ; let not this love dye , and be quenched . As you would have Gods love be continued to you , let your love be continued to him . Love , as fire , will be ready to go out : Rev. 2.4 . Thou hast left thy first love . Satan labours to blow out this flame , and through neglect of Duty we lose it . When a tender body leaves off cloaths , it is apt to get cold : so when we leave off duty , by degrees we cool in our love to God. Of all graces , Love is soonest apt to decay ; therefore we had need be the more careful to preserve it . If a man hath a Jewel , he will keep it ; if he hath Land of Inheritance , he will keep it ; what care then should we have to keep this grace of Love ? 'T is sad to see professors declining in their love to God : Many are in a spiritual consumption , their Love is decaying . There are four Signs , whereby Christians may know their love is in a Consumption . 1. When they have lost their tast . He that is in a deep Consumption , hath no tast ; he finds not that savoury rellish in his meat , as formerly : So when Christians have lost their tast , they find no sweetness in a promise , it is a sign of a spiritual Consumption , 1 Pet. 2.3 . If so be ye have tasted the Lord is gracious . Time was , when they found comfort in drawing nigh to God ; His Word was as the dropping honey , very delicious to the pallat of their soul : but now it is otherwise , they can tast no more sweetness in spiritual things , than in the white of an Egg , Job 6.6 . This is a sign they are in a Consumption ; to lose the tast , argues the loss of the first love . 2. When Christians have lost their Appetite . A man in a deep Consumption , hath not that Stomack to his meat , as formerly . Time was when Christians did hunger and thirst after righteousness , they minded things of an heavenly aspect , the Grace of the Spirit , the blood of the Cross , the Light of Gods Countenance ; they had a stomack to Ordinances , and came to them as an hungry man to a feast ; but now the case is altered , they have no Appetite , they do not so prize Christ , they have not such strong affections to the Word , their hearts do not burn within them ; a sad presage they are in a consumption , their love is decaying . It was a sign Davids natural strength was abated , when they covered him with cloaths , and yet he gat no heat , 1 Kings 1.1 . So when men are plyed with hot Cloaths , I mean Ordinances , yet they have no heat of affection , but are cold , and stiff , as if they were ready to be laid forth ; this is a sign their first love is declined , they are in a deep Consumption . 3. When Christians grow more in love with the World , it argues the decrease of spiritual love . They were once of a sublime Heavenly temper , they did speak the language of Canaan ; but now they are like the fish in the Gospel , which had money in its mouth , Mat. 17. ult . they cannot lisp out three words , but one is about 〈◊〉 ; their thoughts and affections ( like Satan ) are still compassing the earth ; a sign they are going down the hill apace , their love to God is in a Consumption . We may observe , when Nature decays and grows weaker , persons go more stooping : And truly when the heart goes more stooping to the Earth , and is so bowed together , that it can scarce lift up it self to an Heavenly thought , it is now sadly declining in its first love . When Rust cleaves to Mettal , it doth not only take away the brightness of the Mettal , but it doth canker and consume it : So when the earth cleaves to mens souls , it doth not only hinder the shining lustre of their graces , but it doth by degrees canker their graces . 4. When Christians make little reckoning of Gods Worship ; Duties of Religion are performed in a dead formal manner ; if they are not left undone , yet they are ill done ; this is a sad Symptom of a spiritual Consumption ; Remissness in Duty , shews a decay in our first love . The strings of a Viol being slack , the Viol can never make good musick : When men grow slack in Duty , they pray as if they prayed not , this can never make any harmonious sound in Gods Ears . When the spiritual Motion , like that of the Eighth Sphea● , is ●●ow and heavy , and the Pulse of the soul beats low , it is a sign Christians have left their first love . Let us take heed of this spiritual Consumption ; 't is dangerous to abate in our love . Love is such a grace as we know not how to be without . A Souldier may as well be without his weapons , a Limner without his pensil , a Musician without his Viol , as a Christian can be without love . The body cannot want its ●●tural heat . Love is to the soul , as the natural heat is to the body , there is no living without it . Love doth influence the graces , it excites the affections , it makes us grieve for sin , it makes us cheerful in God ; it is like oyl to the wheels ; it quickens us in Gods service . How careful then should we be to keep alive divine love ! Quest. How may we keep our love from going out ? Answ. Watch your hearts every day ; take notice of the first declinings in grace ; observe your selves when you begin to grow dull and listless , and use all means for quickening ; be much in prayer , meditation , holy conference . When the fire is going out you throw on fuel : So when the flame of your love is going out , make use of Ordinances , and Gospel-promises , as fuel to keep the fire of your love burning . 3. Let me exhort Christians to encrease in love to God ; let your love be boiled up higher , Phil. 1.9 . And this I pray , that your love may abound , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . more and more . Our love to God should be as the light of the morning ; first there is the Crepusculum or day-break , then it shines brighter to the full Meridian . They who have a few sparks of love should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up those divine sparks into a flame . A Christian should not be content with so small a dram of grace , as may make him scruple whether he hath any grace or no , but should be still improving the stock . He who hath a little gold would have more ; you who love God a little , labour to love him more . A godly man is like a dropsie man , the more grace he drinks in , the more he thirsts : He is contented with a very little of the world , yet he is never satisfied , but would have more of the Spirits influence , and labours to add one degree of love to another . To perswade Christians to put more Oyl to the Lamp , and encrease the flame of their love , let me propound these four divine Incentives . 1. The growth of love evidenceth the truth . If I see the Almond tree bud and flourish , I know there is life in the root . Paint will not grow ; an hypocrite , who is but a picture , will not grow ; but where we see love to God encreasing and growing bigger ( as Elisha's cloud ) we may conclude , it is true and genuine . 2. By the growth of love we imi●ate the Saints in the Bible : Their love to God , like the waters of the Sanctuary did rise higher . The Disciples love to Christ at first was weak , they fled from Christ , but after Christs death it grew more vigorous , and they made an open profession of him . Peters love at first was more infirm and languid , he denied Christ , but afterwards how boldly did he pr●ach him ! Acts 4.10 . yea , when Christ put him to a trial of his love , Iohn 21.16 . Simon , lovest thou me ? Peter could make his humble , yet confident appeal to Christ , Lord thou knowest that I love thee . Thus that tender plant which before was blown down with the wind of a temptation , now is grown into a Cedar , which all the powers of hell could not shake . The growth of love will amplifie the reward . The more we burn in love , the more we shall shine in glory : The higher our love , the heavier our Crown . 4. The more we love God , the more love we shall have from him . Would we have God unbosom the sweet secre●s of his love to us ? would we have the smiles of his face , the kisses of his lips ? Oh then let us strive for higher degrees of love . Saint Paul counted Gold and Pearl but dung for Christ , Phil. 3.8 . Yea , he was so inflamed in love to God , that he could have wished himself accursed from Christ , for his Brethreo the Iews , Rom. 9.3 . Not that he could be accursed from Christ ; but such was his fervent love , and pious zeal for the glory of God , that he would have been content to have suffered , even beyond what is fit to speak , if God might have had more honour . Here was love scrued up to the highest pitch , that it was possible for a mortal to arrive at ; and behold how near he lay to Gods heart ! the Lord makes known the Arcana Coeli , he takes him up to Heaven a while , and lays him in his bosom , where he had such a glorious sight of God , and heard those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unspeakable words , which it is not lawful for a man to utter , 2 Cor. 12.4 . Never was any man a loser by his love to God. 5. If our love to God doth not encrease , it will soon decrease : If the fire be not blown up , it will quickly go out . Therefore Christians should above all things endeavour to cherish and excite their love to God. This Exhortation will be out of date when we come to Heaven , for then our light shall be clear , and our love perfect ; but now it is in season to exhort , that our love to God may abound yet more and more . EFFECTUAL CALLING . CHAP. XI . Concerning Effectual Calling . THe second Qualification of the persons to whom this priviledge in the Text belongs , is , They are the called of God : All things shall work for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to them who are called . Though this word [ called ] be placed in order after loving of God , yet in nature it goes before it : Love is first named , but not first wrought ; we must be called of God , before we can love God. Calling , is made in the 30. verse of this Chapter , the middle link of the golden chain of Salvation ; it is placed between Predestination and Glorification ; and if we have this middle link fast , we are sure of the two other ends of the Chain . For the clearer illustration of this , there are six things observable . SECTION I. A Distinction about Calling . 1. I Shall lay down a Distinction . There is a twofold call . 1. An outward call , which is nothing else but Gods blessed tender of grace in the Gospel , his parlying with sinners , when he woes them to come in and accept of mercy : Of this our Saviour speaks , Mat. 20.16 . Many are called , but few chosen . This external call is insufficient to salvation , yet sufficient to leave men without excuse . 2. There is an inward call , when God doth wonderfully over-power the heart , and draw the will to embrace Christ ; This is , as Saint Austine speaks , Vocatio alta , & efficax , an Effectual call . God , by the outward call , blows a Trumpet in the ear ; by the inward call , he opens the heart , as he did the heart of Lydia , Acts 16.14 . The outward call may bring men to a profession of Christ , the inward call brings them to a possession of Christ : The outward call doth curb a sinner , the inward call doth change him . SECTION II. Our deplorable condition before we are called . 2. WHAT we are before this call . 1. We are in a state of vassalage . Before God calls a man , he is at the Devils call . If he saith go , he goes : The deluded sinner is like the Slave that digs in the Mine , hews in the Quarry , tugs at the Oar ; he is at the command of Satan , as the Ass is at the command of the Driver . 2. We are in a state of darkness , Ephes. 5.8 . Ye were sometimes darkness . 1. Darkness is very disconsolate . A man in the dark , is full of fear , he trembles every step be takes . 2. It is dangerous : He who is in the dark , may quickly go out of the right way , and fall into Rivers and Whirlpools ; So in the dark of ignorance , we may quickly fall into the Whirl-pool of Hell. 3. Before we are savingly called , we are in a state of impotency , Rom. 5.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When we were without strength : No strength to resist a temptation , or grapple with a corruption ; sin cut the lock where our strength lay . Nay , there is not only impotency , but obstinacy , Acts 7.51 . Ye do alwayes resist the Holy Ghost . Besides indisposition to good , there is opposition . 4. We are in a state of pollution , Ezek. 16.6 . I saw thee polluted in thy blood . The phansie mints earthly thoughts , the heart is the Devils Forge , where the sparkles of lust flye . 5. We are in a state of damnation ; we are born under a sad Planet , 1 Iohn 3.36 . The wrath of God abideth on us . This is our condition before God is pleased by a merciful call to being us near to himself , and free us from that misery in which we were before ingulphed . SECT . III. The Means of our blessed Call. 3. THe means of our Effectual call . The ordinary means which the Lord useth in calling us , is not by raptures and revelations , as the Familists hold , but is , 1. Partly by his Word , which is Virga virtutis , The Rod of his strength , Psal. 110.2 . The voyce of the Word is Gods call to us ; therefore he is said [ now ] to speak to us from Heaven , Heb. 12.25 . that is , in the Ministry of the Word . When the Word calls from sin , it is as if we heard a voyce from Heaven . 2. Partly by his Spirit ; this is the loud call . The Word is the instrumental cause of our conversion , the Spirit is the efficient . The Ministers of God are only the pipes and Organs ; it is the Spirit blowing in them , that doth effectually change the heart , Acts 10.44 . While Peter spake , the Holy Ghost fell on all them that heard the Word * . It is not the Husbandmans industry in plowing and sowing , will make the ground fruitful , without the early and latter rain . So it is not the seed of the Word will effectually convert , unless the Spirit put forth its sw●et influence , and drops as rain upon the heart : Therefore the help of Gods Spirit is to be implored , that he would put forth his powerful voice , and awaken us out of the grave of unbelief . If a man knock at a gate of Brass , it will not open ; but if he come with a key in his hand , it will open : So when God , who hath the key of David in his hand * , comes , he opens the heart , though it be never so fast locked against him . SECTION IV. Gods Method in calling Sinners . 4. THe Method God useth in calling of sinners . The Lord doth not tye himself to a way , or use the same order with all ; he comes 1. Sometimes in the still voyce . Such as have had godly Parents , and have sat under the warm Sun-shine of Religious education , know not many times how or when they were called ; the Lord did secretly and gradually instill grace into their hearts , as the dew falls insensibly in drops ; they know by the Heavenly effects , that they are called , but the time or manner they know not . The finger moves on the Dial , but we are not sensible when it moves . Thus God deals with some . 2. Others are more stubborn and knotty sinners , and God comes to them in a rough wind ; he useth more wedges of the Law to break their hearts ; he deeply humbles them , and shews them they are damned without Christ ; then , having Ploughed up the fallow ground of their hearts by humiliation , he sows the seeds of consolation ; he presents Christ and mercy to them , and draws their wills , not only to accept Christ , but passionately to desire , and fiducially to rest upon him . Thus he wrought upon Paul , and called him from a Persecutor to a Preacher . This call , though it be more visible than the other , yet not more real . A Fontinel may be made in the body as well by corrosive as incision . Gods Method in calling sinners may vary , but the effect is still the same . SECTION V. The properties of the divine call . 5. THe Properties of this call . 1. It is a sweet call . God doth so call as he doth allure ; he doth not force , but draw . The freedom of the will is not taken away , but the stubbornness of it is conquered * , Psal. 100.3 . Thy people shall be a willing people in the day of thy power . After this call there are no more disputes , the soul readily obeys Gods call : As when Christ called Zacheus he did joyfully embrace him into his heart and house . * 2. It is an holy call . 2 Tim. 1.9 . Who hath called us with an holy calling . This call of Gods calls men out of their sins ; by it they are consecrated and set apart for God. The Vessels of the Tabernacle were taken from common , and set apart to an holy use ; so they who are effectually called , are separated from sin , and consecrated to Gods service . The God whom we worship is holy , the work we are imployed in is holy , the place we hope to arrive at is holy ; all this calls for holiness . A Christians heart is is to be the Presence-Chamber of the Blessed Trinity ; and shall not Holiness to the Lord be written upon it ? Believers are Children of God the Father , Members of God the Son , Temples of God the Holy Ghost ; and shall not they be holy ? Holiness is the Badge and Livery of Gods people , Isa. 63.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of thy holiness . As chastity distinguisheth a vertuous woman from an harlot : So holiness distinguisheth the Godly from the wicked . It is an Holy calling : Let not any man say he is called of God , that lives in sin . Hath God called thee to be a Swearer , to be a Drunkard ? Nay , let not the moral person say he is effectually called : What is civility without sanctity ? It is but a dead carkass strawed with flowers . The Kings picture stamped upon Brass will not go current . The civil man looks as if he had the King of Heavens Image stamped upon him ; but he is no better than counterfeit mettal , which will not pass for current with God. 3. It is an irresistible call . When God calls a man by his grace , he cannot but come . You may resist the Ministers call , but you cannot resist the Spirits call : The Finger of the blessed Spirit can write upon an heart of stone , as once he wrote his Laws upon Tables of stone . Gods words are Verba creativa , Creating words ; when he said , Let there be light , there was light ; and when he saith , Let there be faith , it shall be so . When God called Paul , he answered to the call , Acts 26.19 . I was not disobedient to the Heavenly vision * . God rides forth conquering in the Charet of his Gospel ; he makes the blind eye see , and the stony heart bleed . If God will call a man , nothing shall ponere obicem , or lie in the way to hinder ; difficulties shall be untied , the Powers of Hell shall disband , Rom. 9.19 . Who hath resisted his will ? God bends the Iron sinew , and cuts asunder the Gates of Brass , Psal. 107.16 . When the Lord toucheth a mans heart by his Spirit , all proud imaginations are brought down , and the Fort-Royal of the Will yeilds to God. I may allude to that , Psal. 114.5 . What ailed thee , O thou Sea , that thou fleddest ? and thou Iordan , that thou wert driven back ? The man that before was as a raging Sea , foaming forth wickedness , now on a sudden he flyes back and trembles , he falls down as the Iaylor , What shall I do to be saved ? What ailes thee , O Sea ? What ailes this man ? the Lord hath been effectually calling him , he hath been a working a work of grace , and now his stubborn heart is conquered by a sweet violence . 4. It is an high calling , Phil. 3.14 . I press toward the mark , for the price of the high calling of God. It is an high calling ; 1. Because we are called to high exercises of Religion ; to dye to sin , to be crucified to the world , to live by faith , to have fellowship with the Father , 1 Joh. 1.3 . This is an high calling , here is a work too high for men in a state of nature to perform . 2. It is an high calling , because we are called to high Priviledges , to Justification and Adoption , to be made Co-heirs with Christ * . He that is effectually called is higher then the Princes of the earth . 5. It is a gracious call , it is the fruit and product of free-grace . That God should call some , and not others ; some taken , and others left ; one called who is of a more rugged mo●ose disposition , another of acu●er parts , of a sweeter temper , rejected , here is free-gracē : That the poor should be rich in faith , heirs of of a Kingdom , Iam. 25. And the Nobles , and Great ones of the world for the most part reprobated , 1 Cor. 1.26 . Not many Noble are called . What is this free and rich grace ? Mat. 11.26 . Even so Father , for so it seemed good in thy sight . That in the same Sermon one should be effectually wrought upon , another , no more moved then a dead man with the sound of Musick ; that one should hear a Spirits voyce in the Word , another not hear it ; that one should be softned and moistned wi●h the influences of Heaven ; another , like Gideons dry fleece hath no dew upon him ; behold here distinguishing grace ! The same affliction converts one , hardens another ? affliction to one , is as the bruising of Spices , which cast forth a fragrant smel ; to the other is as the stamping of Weeds in a Mortar , which are more unfavoury ; whence is this , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the free-grace of God ? It is a gracious calling , it is all enameld and inter-woven with free-grace , Si cogitare coeperis O anima mea , quot , & quales sint qui hanc quae tibi data est gratiam consequi non potuerunt ; audisti certe quod muliae gentes pertransierunt , quae omnes sine cognitione Dei in interitum sempiternum dilapsae sunt omnibus illis redemptor tuus te praetulit , gratiamque ejus largitus est ; & quare hoe ? nullam praeter salvatoris Charitatem , invenire poteris Causam ; elegit te in omnibus , assumpsit te ex omnibus , amavit te pre omnibus , ut memoriale ejus semper esset apud te * . 6. It is a glorious call , 1 Pet. 5.10 . Who hath called us into his eternal Glory . We are called to the glorious enjoyment of the ever-blessed God : As if a man were called out of a Prison to sit upon a Throne . Quirtus Curt●us writes of one , who ●igging in his Garden was called to be King. Thus God calls us to Glory and Vertue , 2 Pet. 1.3 . First , to Vertue , then to Glory . At Athens there were two Temples , the Temple of Vertue , and the Temple of Honour ; and no man could go to the Temple of Honour , but through the Temple of Vertue . So God calls us first to Vertue , and then to Glory . What is the glory among men , which most so hunt after , but a feather blown in the Air ? what is it to the weight of glory ? I● the●e not great reason we should follow Gods call ? He calls to preferment ; can there be any loss or prejudice in this ? God would have us part with nothing for him , but that which will damn us if we keep ; he hath no design upon us , but to make us happy ; he calls us to salvation , he calls us to a Kingdome : Oh how should we then , wi●h Bartimeus , throw off our ragged coat of sin , and follow Christ when he calls ! 7. It is a rare call ; but few are savingly called , Matth. 22.14 . Few are chosen : Few ▪ not Collectively , but Comparatively . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to call , signifies to choose out some from among others . Many have the light brought to them , but few have their eyes anointed to see that light , Rev. 3.4 . Thou hast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , few Names in Sardis that have not defiled their Garments . The Devil hath the Vintage , God hath onely a few gleanings . How many Millions sit in the Region of darknes● ? and in those Climates where the Sun of Righteousness doth shine , many there are , who receive the light of the Truth , not the love . There are many Formalists , but few Believers . There is something looks like Faith , which is not . The Cyprian Diamond ( sayes Pliny ) sparkles like the true Diamond , but it is not of the right kind , it will break with the hammer : So the Hypocrites faith will break with the hammer of Persecution . But few are truly called . The number of precious stones are few to the number of gravel-stones . Most men shape their Religion according to the fashion of the times ; they are for the Musick and the Idol , Dan. 3.7 . The serious thoughts of this , would make us work out salvation with fear , and labour to be in the number of those few , whom God hath translated into a state of grace . 8. It is an unchangeable call , Rom. 11.9 . The Gifts and calling of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Repentance ; that is ( as a learned Writer saith ) those gifts which flow from Election . When God calls a man , he doth not repent of it : God doth not as many freinds , love one day , and hate another ; or as Princes , who make their Subjects favourites , and then throw them in Prison . This is the blessedness of a Saint , his condition admits of no alteration . Gods call is sounded upon his decree , and his decree is immutable . Acts of g●ace cannot be reversed . God blots out his peoples sins , but not their names . Let the world ring changes every hour , a believers condition is ●ixed and unalterable . SECT . VI. Shewing the end of Effectual Calling . 6. THe end of our Heavenly Calling , and that is the honour of the High God , Eph. 1 12. That we should be to the praise of his glory . He that is in the state of nature , is no more fit to honour God , then a Bruit is to put forth acts of Reason . A man before conversion continually reflects dishonour upon God. As black vapours which arise out of Fenny Moorish grounds do cloud and darken the Sun. So out of the natural mans heart arise black vapours of sin , which cast a cloud upon Gods glory . The sinner is versed in Treason , but understands nothing of Loyalty to the King of Heaven . I , but there are some whom the lot of Free-grace falls upon , and these shall be taken as Jewels from among the Rubbish , and be effectually called , that they may lift up Gods name and honour in the world . The Lord will have some in all Ages , who shal oppose the corruptions of the times , bear witness to his truths convert sinners from the errour of their ways : He will have his Worthies , as King David had . They who have been Monuments of Gods mercies , will be Trumpets of his praise . CHAP. XII . Two Inferences drawn from the Proposition . 1. IT shews us the necessity of effectual calling ; without it there is no going to Heaven : We must be made meet for the inheritance , Col. 1.12 . As God makes Heaven fit for us , so he makes us fit for Heaven ; and what gives this idoneity and meetness , but effectual Calling ? A man remaining in the filth and rubbish of nature , is no more fit for Heaven , than a dead man is fit to inherit . The High Calling is not a thing arbitrary , or indifferent , but as needful as salvation ; yet , alas , how is this one thing needfull neglected ! Most men , like the people of Israel , wander up and down to gather straw , but mind not evidences of their effectual Calling . 2. Take notice what a mighty power God puts forth in Calling of sinners ! God doth so call as draw ▪ John ▪ 6.44 . Conversion is stiled a Resurrection , Rev. 20.6 . Blessed is he that hath part in the first Resurrection ; that is a rising ●●om sin to grace . A man can no more convert himself , than a d●ad man can raise himself . It is called a Crea●ion , Col. 3.10 . To create is above the power of natu●e . But say the Arminians , the Will is not dead , but sleepe●h , and God by a moral perswasion d●es onely awaken us , and then the will can ob●y Gods call and move of it self to its own conversion . To this I answer , Every man is by sin bound in ●etters ▪ Acts 8.23 . I perceive thou art in the bond of iniquity . A man that is in fetters if you use arguments , and perswade him to go , is that sufficient ? there must be a beating off his fetters , and setting him free , before he can walk : So it is with every natural man , he is fettered with corruption ; now the Lord by converting grace must file off his fetters , nay , give him legs to run too , or he can never obtain salvation . CHAP. XIII . Exhorting to the heavenly Calling . 2. LAbour to clear this to your own souls , that you are savingly called , 2 Pet. 1.10 . Give diligence to make your calling sure . This is the great business of our lives , to get sound evidences of our effectual calling . Acquiesce not in ou●ward priviledges , do not cry as the Jews , The Temple of the Lord ; rest not in Baptism ; what is it to have the Water , and want the Spirit ? Be not content that you were born within the sound of Aarons Bells , that Christ hath been preached to you ; Satisfie not your selves with an empty profession ; all this may be , and yet you are no better than blazing Comets ; but labour to evidence to your souls that you are called of God : Be not Athenians to enquire News , what is the state and complexion of the times ? what are the effects of such an Eclipse ? what changes are like to happen in such a year ? what is all this if you are not effectually called ? what if the times should have a fairer aspect ? what though glory did dwell in our Land , if grace doth no● dwel in our hearts ? Oh my Brethren , when things a●e da●k without , let all be clear within , Give diligence to make your calling sure ; 't is both feasible and probable , God is not wan●ing to them that seek him ; let not this great business hang in hand any longer . If there were controver●●e about your Land , you would use all means to clear your Title ; and is salvation nothing ? will not you clear your Title here ? Consider how sad your case is if you are not effectually called . 1. You are strangers to God ; The P●odigal went into a far Country , Luk 15.13 . to imply that every sinner before conve●sion is a far off from God , Ephes. 2.12 . At that time ye were without Christ , strangers to the Covenants of Promise . Men dying in their sins have no more right to Promises than strangers have to the right ▪ Privileges of free-bo●n Ci●izens . If you are strangers , what language can yo expect from God , but this , I know you not ? 2. If you are not effectually called , you are enemies , Col. 1.21 . Alienated and enemies . There is nothing in the Bible you can lay claim to but the threatings : you a●e heirs to all the plagues written in the Book of God : Though you may resist the Commands of the Law , you cannot flye from the Curses of the Law. Such as are enemies to God , let them read their doom . Luke●9 ●9 . 27 . But those mine enemies which would not that I should reign over them , bring hither , and slay them before me . Oh therefore , how nearly doth it concern you , to make your calling sure ? How miserable and damnable will your condition be , if Death call you , before the Spirit call you ! Quest. 1. But is there any hope of my being called ? I have been a great sinner . Answ. Great sinners have been called . Paul was as bloody a persecutor , as ever Domitian or Iulian ; yet he was called * . Some of the Jews , who had an hand in crucifying Christ , were called . God loves to display the Flag of Free-grace to sinners . Therefore be not discouraged ; you see a golden Cord let down from Heaven , for poor trembling souls to lay hold upon . Quest. 2. But how shall I know that I am effectually called ? Answ. 1. He who is savingly called , is called out of himself ; not onely sinful self , but righteous self ; he denies his duties and moral endowments , Phil. 3.9 . Not having mine own righteousness . He whose heart God hath touched by his Spirit , lays down the Idol of Self-righteousness at Christs feet for him to tread upon ; he useth morality , and Duties of Pi●ty , but doth not trust to them . Noah's Dove made use of her wings to flye , but trusted to the Ark for safety . This is excellent , when a man is called out of himself . This self-renunciation is ( as Austin saith ) Primus ad fidem aditus , the first step to saving faith . 2. He who is effectually called hath a visible change wrought ; not a change of the faculties , but of the qualities ; he is altered from what he was before ; his body is the same , but not his mind ; he hath another spirit * , he is alter idem . Paul was so changed after his conversion , that people did not know him , Acts 9.21 . Oh what a Metamorphosis doth grace make ! 1 Cor. 6.11 . And such were some of you ; but ye are sanctified , but ye are justified * . Grace is the true Verticordia , it turns the heart . In effectual calling there is a threefold change wrought . 1. There is a change wrought in the Vnderstanding : Before , there was ignorance , darkness was upon the face of the deep , but now there is light , Eph. 5.8 . Now ye are light in the Lord. The first work God made was light ; so it is in the new Creation ; he who is savingly called , saith as that man in the Gospel , Iohn 9.25 . Whereas I was blind , now I see . He sees that evil in sin , and excellenty in the ways of God , as he never saw before . Indeed this light which the blessed spirit brings may well be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ a marveleus light , 1 Pet. 2 9. That ye should shew forth the praises of him who hath called you into his marvelous light . It is a marvelous light in six respects , 1. Because it is strangely conveyed ; it doth not come from the Caelestial Orbs , where the Planets are , but from the Sun of Righteousness . 2. It is marvelous in the effect : This light doth that which no other light can , it makes a man see himself blind . 3. It i● a marvelous light , because it is more penetrating ; other light may shine upon the face , this light shines upon the heart , and enlightens the Conscience , 2 Cor. 4.6 . — 4. It is a marvelous light , because it sets those that have it a marveling : they marvel at themselves , how they could be contented so long without it ; they marvel that their eyes should be opened , and not others ; they marvel that notwithstanding they hated and opposed this light , yet it should shine in the Firmament of their souls . This is that the Saints will stand wondring at to all eternity . 5. It is a marvelous light , because it is more virtual than any other ; it doth not onely enlighten , but quicken , it makes alive those who were dead in trespasses and sins ; therefore it is elegantly called Lumen vita , the light of life , Iohn 8.12 . — 6. It is a marvelous light , because it is the beginning of the everlasting light . The light of grace is the morning-star which ushers in the Sun-light of glory . Now then Christian , Canst thou say , that this marvelous light of the Spirit hath dawned upon thee ? when thou wert inveloped in ignorance and didst neither know God nor thy self , suddenly , A light from Heaven shined round about thee . This is one part of that blessed change which is wrought in the effectual calling . 2. There is a change wrought in the Will Rom. 7.18 . To will is present with me . The Will which before opposed Christ , now embraceth him ; the Will which was an Iron Sinew , now is like melting Wax , it readily receives the stamp and impression of the holy Ghost . The Will as the Primum Mobile , moves heavenward , and carries all the O●bs of the affections along with it . The regenerate Will answers to every call of God , as the Eccho answers to the voyce , Acts 9.6 . Lord , what wilt thou have me to do ? The Will now becomes a Volunteer , it lifts it self under the Captain of Salvation . Oh what an happy change is wrought here ! before VVill kept Christ out , now it keeps sin out . 3. There is a change in the Conversation . He who is called of God , walks directly contrary to what he did before ; he walked before in envy , and malice , now he walks in love ; before he walked in pride , now in humility : The Current is carried quite another way , Acts 23.1 . I have lived in all good Conscience . As in the heart their is a New-birth , so in the life a New Edition , Thus we see what a a mighty change is wrought in such as are called of God. How far are they from this effectual call , who never had any change ! They are the same they were forty , fifty years ago , as proud and ca●nal as ever ; they have seen many changes in the times , but they have had no change in their hearts . Let not men think to go to Heaven per saltum , to leap out of the Harlots lap into Abrahams bosome ; either they must have a gracious change while they live , or a cursed change when they dye . 3. He who is called of God , esteems of this call as the highest blessing . A King whom God hath called by his grace esteems it more that he is called to be a Saint , then that he is called to be a King ; he values his High-Calling above his High-Birth . Theodosius thought it a grea●er honour to be a Christian , than to be an Emperour . A carnal person can no more value spiritual blessings , than a child can value a knot of Diamonds ; he perfers his wordly grandure , his ease , plenty , titles of honour , before conversion ; he had rather be called Duke than Saint ; a sign he is a stranger to effectual calling . He who is enlightened by the Spirit ▪ counts holiness his best Heraldry , and looks upon his effectual calling as his preferment ; when he hath taken this degree , he is a Candidate for Heaven . 4. He who is effectually called , is called out of the World ; it is an Heavenly Calling , Heb. 3.1 . He that is called of God min●s the things of an Heavenly aspect ; he is in the world , but not of the wo●ld . Naturalists say of precious stones , though they have their matter from the earth , yet their sparkling lustre is from the influence of the Heavens : So it is with a godly man , though his body be from the earth , yet the sparkling of his affections is from Heaven ; his heart is drawn into the upper Region , as high as Christ. He doth not onely cast off every wicked work , but every earthly weight ; he is not a Worm , but an Eagle . 5. Another sign of our effectual calling , is diligence in our ordinary calling . Some brag of their high calling , but they lie idle at Anchor . Religion doth not se●● Warrants to idleness . Christians must not be as the Leviathan , which is made to play in the Sea , Psal. 104.26 . Idleness is Balneum ▪ Diaboli , the Devils Bath ; a slothfull person becomes a prey 〈◊〉 every tentation . Grace while it cures the heart doth not make the hand lame . He who is called of ●od , as he works for heaven , so he works in his trade * . Now if upon sea●ch , you can find that you are effectually called , I have three Exhortations to you . CHAP. XIV . Three Exhortations to them who are called . 1. ADmire and adore Gods free-grace in calling you ; that God should leap over so many , that he should pass by the wise and noble , and that the lot of free-grace should fall upon you ! That he should take you out of a state of vassalage , from grinding at the Devils Mill , and should set you above the Princes of the Earth , and call you to inherit the Throne of Glory ! fall upon your knees , break forth into a thankful triumph of praise ; Let your hearts be ten-stringed Instruments , to sound forth the memorial of Gods mercy . None so deep in debt to Free-grace as you , and none should be so high mounted upon the Pinacle of thanksgiving . Say as the sweet Singer , Psal. 145.2 . I will extol thee , O God my King , every day will I bless thee , and I will praise thy name for ever . Those who are Patterns of mercy , should be Trumpets of praise . Oh long to be in Heaven , where your thanksgivings shall be purer , and shall be raised a Note higher . 2. Pity those who are not yet called . Sinners in Scarlet are not objects of envy , but pity , they are under the p●wer of Satan , Acts 26.18 . They tread every day on the Banks of the bottomless pit ; and what if death should give them a jog ? Oh pity uncoverted sinners . If you pity an Ox or an Ass going astray , will not you pity a Soul going astray from God , who hath lost his way , and his wits , and is upon the precipice of damnation . Nay , not onely pity sinners , but pray for them ; Though they curse , do you p●ay , You will pray for persons destracted ; Sinners are distracted , Luke 15.17 . When he came to himself ; it seems the Prodigal before conve●sion was not himself . Wicked men are going to execution ; Sin is the halter which strangles them , Death turns them off the Ladder , and Hell is their buring place ; & will not you pray for them when you see them in such danger ? 3. You who are effectually called honour your high calling , Ephes. 4.1 . I therefore beseech you , that you would walk worthy * of the vocation whrewith you are called . Christians must keep a Decorum ; they must ob●erve the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what is comely * . This is a seasonable advice , when many who profess to be called of God , yet by their loose incautelous walking , they cast a blemish on Religion , whereby the ways of God a●e evil spoken of . It is Salvians Speech , What do Pagans say when they see Christians live scandalously ? Sure Christ taught them no better . Will you reproach Christ , and make him suffer again , by abusing your Heavenly calling * ? 'T is one of the saddest sights , to see a man lift up his hands in prayer , and with those hands oppress ; to hear the same tongue praise God , and at another time lye and slander ; to hear a man in words profess God , and in wo●ks deny him : Oh how unworthy is this ! Yours is a holy calling , and will you be unholy ? do not think you may take liberty as others . The Nazarite that had a vow on him , separated him self to God , and promised abstinence ; though others did drink Wine , it was not fit for the Nazarite to do it : So though others are loose and vain , it is not fit for them who are set apart for God by effectual calling . Shall not Flowers sweeter then Weeds ? You must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A peculiar People , 1 Pet. 2.9 . Not onely peculiar in regard of dignity , but deportment . Scorn things that are sordid and heterogeneous to the Gospel . Scipio refused the embraces of an Harlot , because he was General of an Army Abhor all motions to sin , because it will disparage your high calling . Quest. What is it to walk worthy of our Heavenly calling ? Answ. 1. It is to walk regularly , when we tread with an even foot , and walk according to the Rules and Axiomes of the Word . A true Saint is for Canonical Obedience , he follows the canon of Scripture , as the ●reek word is , Gal. 6.16 . As many as walk according to this Canon * . When we leave mens inventions , and cleave to Gods institutions ; when we walk after the Word , as Israel after the pillar of fire ; this is walking worthy of our Heavenly calling . 2. To walk worthy of our calling , is , to walk singularly , Gen. 7.1 . Noah was upright in his Generation . When others walked with the Devil , Noah walked with God. We are forbidden to run with the multitude , Exod. 23. Though in civil things singularity is not commendable , yet in Religion it is good to be singular . Melancthon was the glory of the age he lived in . Athanasius was singularly holy , he appeared for God when the stream of the times ran another way . It is better to be a pattern of holiness , than a Pa●tner in wickedness : It is better to go to Heaven with a few , than to Hell in the crowd . We must walk Antipodes to the men of the world . 3. To walk worthy of our calling , is to walk chearfully ; Phil. 4.4 . Rejoyce in the Lord evermore . Too much drooping of spirit disparageth our high calling , and makes others suspect the godly life to be Cynical and Melancholy . Of all complexions Christ loves the Sanguine . Causin●s in his Hieroglyphicks speaks of a Dove , whose wings being perfumed with sweet Ointments , did draw the other Doves after her . Chearfulness is a perfume to draw others to godlines . Religion doth not banish all mirth . As there is a seriousness without sowrness , so there is a chearfulness without lightness . When the Prodigal was converted , then they began to be merry , Luke 15.24 . Who should be chearful if not the people of God ? They are no sooner born of the Spirit , but they are heirs to a Crown : God is their Portion , and Heaven is their Mansion , and shall not they rejoyce ? 4. To walk worthy of our calling is to walk wisely . Walking wisely implies three things . 1. To walk warily , Eccles. 2.14 . The wise mans eyes are in his head . Others watch for our halting , therefore we had need look to our standing . We must beware , not only of Scandals , but Indecencies , least by our indiscretion we open the mouths of others with a fresh cry against Religion . If our piety will not convert men , our prudence may silence them . 2. To walk courteously . The Spirit of the Gospel is full of sweetness and candour , 1 Pet. 3.8 . Be courteous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed of a mo●ose supercisious behaviour . Religion doth not take away civili●y , but refine it , Gen. 23.7 . Abraham stood up , and bowed himself to the children of Heth. Though they were of an Heathenish Race , yet Abraham gave them a civil respect . S. Paul was of an affable tem●e● , 1 Cor. 9.20 . I am made all things to all men , that I might by all means save some . In lesser matters the Apostle yielded to others , that by his obliging carriage he might win upon them , and catch them by an holy guile . 3. To walk magnanimously . Though we must be humble , yet not base . 'T is unworthy to prostitu●e our selves to the lusts of men . What is sin●ully imposed ought to be zealously opposed . Co●●cience is Gods Diocess , where 〈◊〉 ha●h right to visit , but he who is The Bishop of our souls , 1 Pet. 2.25 . We must not be like hot I●on , which will be beat into any form . A b●ave spi●ited Christian will chuse rather to ●ie , than suffer ●he Virginity of his Conscience to be super●●itiously des●●ured . Here is the Serpent and the Dove united , sagacity and innocency ; this prudential walking comports with our high calling , and doth not a little adorn the Gospel of Christ. 5. To walk wo●thy of our calling , is to walk influentially ; to do good to others , and to be rich in acts of mercy , Heb. 13.16 . * Good works honour Religion . As Mary poured the oyntments on Christ ; so by good works we pour sweet oyntments on the head of the Gospel , and make it give forth a fragant smell . Good works , though they are not Causes of Salvation , yet they are Evidences . When with our Saviour we go about doing good , and send abroad the refreshing influences of our liberality ; now we walk worthy of our high calling . Lastly , Here is matter of Consolation to you who are effectually called , God hath magnified rich grace towards you ; you are called to great honour , to be Co-partners with the Angels , and Co-heirs with Christ : This should revive you in the worst of times . Let men reproach and miscall you ; set Gods calling of you , against mans miscalling : Let men persecute you to death , they do but give you a pass , and send you to Heaven the sooner : How may this cure the trembling of the heart ! What though the Sea roar , though the Earth be unquiet , though the Stars are shaken out of their place ? you need not fear ; you are called , therefore are sure to be crowned . GODS ETERNAL PURPOSE . CHAP. XV. Concerning Gods Purpose . 3. THe third and last thing in the Text , which I shall but briefly glance at , is , The Ground and O●iginal of our Effectual Calling , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , According to his purpose : Anselm renders it , according to his good will * . Peter Martyr reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to his Decree ; and so Beza Interprets it . This purpose , or decree of God is the fountain-head of all our spiritual blessings † ; it is causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the impulsive cause of our Vocation , Justification , Glorification ; it is the highest link in the Golden Chain of Salvation . What is the reason that one man is called , and not another ? it is from the eternal purpose of God. Gods Decree gives the casting voice in mans salvation . CHAP. XVI . Shewing that all must be resolved into Gods purpose . LEt us ascribe the whole work of grace to the pleasure of Gods Will. God did not choose us because we were worthy , but by chusing us makes us worthy . Proud men are apt to assume and arrogate too much to themselves in being sharers with God. While many cry out of Church-sacriledge , they are in the mean time guilty of a far greater sacriledge , in robbing God of his glory , while they go to set the Crown of Salvation upon their own head : but we must resolve all into Gods purpose . The Signs of salvation are in the Saints , but the Cause of salvation is in God. If it be Gods purpose that saves , then , 1. Not Free-will . The Pelagians are strenuous asse●ters of Free-will , they tell us , that a man ha●h an innate power to his own conversion ; but this Text confutes it , our calling is according to Gods purpose , The Scripture plucks up the VVeed of Free-will by the roots , Rom. 9.16 . It is not of him that willeth . All depends upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the purpose of God. VVhen the Prisoner , is cast at the Bar , there is no saving him unless the King hath a purpose to save him . Gods purpose is his Prerogative Royal . 2. If it be Gods purpose that saves , then not merit . Bellarmine holds , that good works do expiate sin , and merit Glory ; no , the Text saith , VVe are called according to Gods purpose : and there is a parallel Scripture , 2 Tim. 1.9 . Who hath saved us , and called us , not according to our works , but according to his own purpose and grace . There is no such thing as merit : Our best works have in them , both defection and infection , and so are but splendida peccata , glittering sins ; Therefore if we are called and justified , it is Gods purpose brings it to pass . Object . But the Papists alledge that Scripture for merit , 2 Tim. 4.8 . Henceforth is laid up for me a Crown of righteousness , which the Lord the righteous Iudge shall give me at that day . This is the force of their Argument , If God in justice rewards our works , then they merit salvation . Resp. To this I answer . First , God gives a reward as a just Judge , not to the worthiness of our works , but to the worthiness of Christ. 2. God as a just Judge rewards us , not because we have deserved it , but because he hath promised it . * ; God hath two Courts , a Court of Mercy , and a Court of Justice : the Lord condemns those works in the Court of Justice , which he Crowns in the Court of Mercy : Therefore that which carries the main stroke in our salvation , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Purpose of God. 3. If the purpose of God be the Spring-head of happiness , then we are not saved for Faith foreseen . It is absurd to think any thing in us could have the least influence upon our Election * . The Arminians say , that God did foresee that such persons would believe , therefore did choose them ; and so they would make the business of salvation to depend upon something in us : VVhereas God doth not choose us for faith , but to faith , Ephes. 1.4 . He hath chosen us , that we should be holy ; not because we would be holy , but that we might be holy . VVe are elected to holiness , not for it * . VVhat could God foresee in us but Pollution , and rebellion ? If any man be saved , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Gods purpose . Quest. How shall we know that God hath a purpose to save us ? Answ. By being effectually called . 2 Pet. 1.10 . Give diligence to make your calling and election sure . VVe make our Election sure , by making our Calling sure . 2 Thes. 2.13 . God hath chosen you to salvation through sanctification . By the Stream , we come at last to the Fountain : If we find the Stream of Sanctification running in our souls , we may by this come to the Spring-head of Election . VVhen a mans eyes are so weak that he cannot look up to the Firmament , yet he may know the Moon is there , by seeing it shine upon the water : So though I do not look up into the secret of Gods purpose , yet I may know I am elected , by the shining of sanctifying grace in my soul. VVhosoever he be that can find the Word of God transcribed and copyed out into his heart , may undeniably conclude his Election . Vse . 2. Here is a soveraign Elixar , or unspeakable comfort to them who are the called of God ; their salvation rests upon Gods purpose , 2 Tim. 2.19 . The foundation of God standeth sure , having this Seal , the Lord knoweth them that are his . Our Graces are imperfect , our comforts ebb and flow , but Gods foundation standeth sure . They who are built upon this Rock of Gods Eternal Purpose , need not fear falling away ; neither the power of man , nor violence of temptation , shall never be able to overturn them . FINIS . Notes, typically marginal, from the original text Notes for div A65292-e120 * 2 Tim. 2 . 2● . * 2 Cor. 4.4 . * 2 Sam. 13.4 . * 1 King 19.8 . * Psal. 91.10 . Notes for div A65292-e1560 Doct. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vse . Notes for div A65292-e2110 * Venen● ex corporibus per venen●t● pharmaca educunt medici . Pet. Mart. Doct. * N●m● qui sit Christianus de rerum catastrophe debe● ambig●re ▪ P. Mart. Answ. Notes for div A65292-e2500 * Judg. 14.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Quest. Ans. 1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chr. orat . de prec . * Luther . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Domestici Dei , caeli cives , principes paradisi . Bern. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Notes for div A65292-e5540 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aecumon . † Evill thing ▪ in their own nature , do not cooperate , but contra-operate . * Non di●cit Job , Deus dedit , Diabolus abstulit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. * Cum vibices dorso meo imprimeres , praecepta tua cordi meo insculpsisti . Rivet . in Psal. * Eveniunt mala in ha● vita , ne viator tendens ad 〈◊〉 stabulum pro domo dil●g●t . Aust. * Psal. 87.7 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyril . * Mala quae hic nos pre●unt ad Deum ire pogunt . * Ad tempus affligi bonū hominem etiam ex benignitate est , ut scilicet copiosius donetur , & beatior tanta fiat . Lud. Vives . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * Tertul. * Nullae ibi insidiae Daemonum . Bern. * Venit Diabolu● , subvenit Christus . † Defi●ientem sublevat , et vincentem coronat . Aug. Quest. Answ. * Tentationes quas Diabolu● commovet od interitum , Deus convertit ad profectum . Bern ▪ do Teni . * Tu me non deseris nisi prius ego te deseram . Austin . * Etiam percatum ipsum in bonum convertit Deu● . Aug. * Impi● quam stren●● s●r●●unt Diabolo ! Cyprian . * Pe●●ato rum oleum s●inas Ge 〈◊〉 〈…〉 ●orn . * Melius estpeccatum humilians , quam justitia inflans . Austin . * Vt ignes ignibus coetinguiuntur , venenis venena depelluntur , calores Febrium medicinalibus caloribus franguntur , i●a nihil impedit quin pecca●a peccatis curentur . Aug. contra Pelag. † Ne dicas ero sine metu , &c. Luther . * Longo temporecum aculeo & morsu illiu● peccati onflictatur , quartumvis remissum . Luther in Gen. Notes for div A65292-e10400 Reason . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. * Austin . * Anima fidelis Deum habet sponsum . Gulielm . Paris . * Austin . Notes for div A65292-e11230 Vse of Information . 1 Branch ▪ * 1 Kings 22.34 . 2 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . * Languor corporis salutom animae parturit . 3 Branch . 4 Branch . * In ●●undo splendor epum , gloriae majestas , a●icitiarum presidia , v●rborum blanditiae voluptatum illecebrae ab amore dei homines ●bstrahunt . * Fulgentes voluptatis seintillulae praestigiis suis fascinant mentem , et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rapide impellunt . † Ambrose . 5 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. 7 Branch . 8 Branch . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. in Psal. 9 Branch . 10 Bran. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Notes for div A65292-e13470 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aristot. * Non jubet Apostolus ut mundana haec abjiciamus , sed ne si●●● hisce fluxis rebus immersi ; tunc enim non p●ssidemus , sed ab illis possidemur . Beza . * Minus Domin● te amat , qui aliquid tecum amat . Austin . * Modus diligandi Deum , est diligere Deum sine modo . Bern. Notes for div A65292-e15280 Vse 1. Reproof . † Psal. 73.9 . * Idem significat vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Hebraeos . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. de Anathem . Notes for div A65292-e15490 Vse 2. Tryal . 1. Fruit of love . 2. Fruit. 3. Fruit. 4. Fruit. 5. Fruit. 6. Fruit. * Quomodo amas Deum , cum adhuc amas quod ●dit Deus ? Austin . 7. Fruit. * Cui Christus dulcescit , mundus am●rescit . Bern. * Fortis est ut mors amor ; sicut mors violentèr separat animas a corpor● , ita amor Dei violentèr segregat hominem a mundano amore . Isidor . 8. Fruit. 9. Fruit. ☜ 11 Fruit. * Plaut . † Am●re Deum . & obedire , duae sunt alae , quibus evoles ad coelos , tr●nsveharis ad sanctos , inseraris inter Angelos . Austin . de vis . infi ▪ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Valeat vita , pereat pecunia . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. * Euseb. * Act. 28.20 . 12 Fruit. 13 Fruit. 14 Fruit. Notes for div A65292-e18080 Vse 1. Exhortation . 1. Branch * Impium est Deum non diligere , cui vicemrepen●●r● non possumus , etiamsi diligamus . Austin 1. Motiv . 2. 3. * Bern. 4. 5. 6. 7. * Si amor augeatur in fonte , necesse est & in fluxu . Gulielm . Parisiens . .8 9. 10. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cyril . * In hoc mundo viscosa omnia , & obsessa laqueis . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. * Fuit tempus & avidissimos sui deserit , nec quod futurum est , meum est , nec quod fuit ; in puncto sugientis temporis pendeo , &c. Senec. Epist 72. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Olympiad . 12. 13. 14. 15. 16. 17. 18. 19. 20. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Merc. Tris●egist . * Dilectio Dei , donum Dei. Aust. 2 Branch 3 Branch . Notes for div A65292-e21150 Nihil du●ius servitute . Cic. * Nisi spiritus adsit cordi audientis , inan●● est labor docentis . * Rev. 3.7 . * Actio haec non fit coactio ; Deus non torquet , sed trahit . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. * Rom. 8.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeternae vitae & gloriae participes ; aperiuntur , hic nobis limpidissimi fontes , &c. Beza . * Austin . Willet . Notes for div A65292-e23110 2 Branch . Object . Answ. Notes for div A65292-e23360 Psal. 35.9 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. * Numb . 14.24 . * Abluti a sordibus peccatorum Sanctificati per renovationem interioris hominis . Clarius . Inseritur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad deno●andam hujus lucis excellentiam . Grot. Heb. 2.10 . * Vt rosa de spinis nascitur , ita e laboribus fructus capitur jucundiffimus . Erasm. Notes for div A65292-e24840 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * O anima mea formam tuam e●●cole f●●tem orne , maculas terge , mores corige , dignam sponsam omni nisu te redde . Ausl . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ignat. Epist. ad Trall . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Tim. 4.8 . * Vt vita ex sensu & motu dignoscitur , ita fides ex operibus . Bern Vse ult . Notes for div A65292-e25920 * Signifaetern●●● Dei b●n●placitum . Ans Im. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est decre●um Dei ▪ a aeterno sanctum , ex mera ipsius non s●ruta●da sed adoranda vol●●tate . Beza Notes for div A65292-e26110 Vse . 1. 2. * Debitorem se fecit Dominus , non accipiendo , sed promittendo . Aug. * Opera praevisa non póssunt esse causae Praedestinationis . Pet. Mar. * Deus elegit fideles ut sint , non quia jam erant . Aug. de Praedest . Vse . 2. 
A23760	----	The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions... Whole duty of man Allestree, Richard, 1619-1681. 1658 Approx. 824 KB of XML-encoded text transcribed from 254 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A23760 Wing A1158 ESTC R17322 13037342 ocm 13037342 96830 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23760) Transcribed from: (Early English Books Online ; image set 96830) Images scanned from microfilm: (Early English books, 1641-1700 ; 405:8) The practice of Christian graces, or, The whole duty of man laid down in a plaine and familiar way for the use of all, but especially the meanest reader : divided into XVII chapters, one whereof being read every Lords Day, the whole may be read over thrice in the year : with Private devotions for several occasions... Whole duty of man Allestree, Richard, 1619-1681. Fell, John, 1625-1686. [26], 652, [1] p. Printed by D. Maxwell for T. Garthwait ..., London : 1658. Added engraved t.p. "Private devotions for several occasions" has separate t.p. with imprint: London : Printed for T. Garthwait. Traditionally attributed to Richard Allestree in collaboration with John Fell. Cf. 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Devotional exercises -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion ECCLESIA ANGLICANA . Read. Pray . The WHOLE DUTY of MAN Plainly layd down for the use of the meanest Reader , with PRAYERS 〈…〉 Take heed and beware of false Prophets . Matt. 7. The Practice of Christian Graces . OR The WHOLE Duty OF Man LAID DOWN In a Plaine and Familiar WAY for the Use of All , but especially the MEANEST READER . Divided into XVII . CHAPTERS . ONE whereof being read every LORDS DAY the Whole may be read over THRICE in the YEAR . WITH PRIVATE DEVOTIONS For Several OCCASIONS ; Viz. For MORNING EVENING . SACRAMENT . The SICK , &c. Times of PUB . CALAMITIES . London , Printed by ● . Maxwell for T. Garthwait at the little North door of S. Pauls . 1658. Mr. GARTHVVAIT . YOu needed not any Intercession to recommend this task to me , which brought its Invitations and Reward with it . I very willingly Read over all the sheets , both of the Discourse , and the Devotions annext , and find great cause to bless God for both , not discerning what is wanting in any part of either , to render it with Gods blessing , most sufficient , and proper to the great End designed , the Spiritual supplies and advantages of all those that shall be exercised therein . The subject matter of it , is indeed , what the Title undertakes , The whole Duty of Man , Set down in all the Branches , with those advantages of brevity and Partitions , to invite , and support , and engage the Reader , That Condescension to the meanest capacities , but with all , That weight of Spiritual Arguments , wherein the best proficients will be glad to be assisted , that it seems to me equally fitted for both sorts of Readers , which shall bring with them a sincere desire of their own , either present or future advantages . The Devotion part in the conclusion is no way inferior , being a most seasonable aid to every mans infirmities , and hath extended it self very particularly to all our principal concernments ; The Introduction hath supplyed the place of a Preface , which you seem to desire from me , and leaves me no more to add , but my Prayers to God , That the Author which hath taken care to conveigh so liberal an Alms to the Corban so secretly , may not miss to be rewarded openly , in the visible power and benefit of this work , on the hearts of the whole Nation , which was never in more need of such supplies , as are here afforded . That His Allsufficient Grace will bless the seed sown , and give an abundant encrease , is the humblest request of March 7. 1657. Your assured Friend . H. HAMMOND . A TABLE Of the CONTENTS of the several CHAPTERS or PARTITIO●S in this Book . Which according to this Division , by Reading one of these Chapters every Lords Day , the whole may be Read over Thrice in the year . PARTITION 1. OF the Duty of Man , by the light of Nature , by the light of Scripture : Of Faith , the Promises , of Hope , of Love , &c. page 1. PARTITION 2. Of Humility , of Submission to Gods Will , in respect of Obedience , of Patience , in all sorts of Sufferings ; and of Honour due to God in several wayes , in his House , Possessions , His Day , Word , Sacraments , &c. page 34. PARTITION 3. Of the Lords Supper , Of Preparation before Receiving , of Duties to be done at the Receiving , and afterwards , &c. page 67. PARTITION 4. Honour due to Gods Name ; Of Sinning against it ; Blasphemy , Swearing , Assertory Oaths , Promissory Oaths , Vnlawful Oaths Of Perjury , Of Vain Oaths , and the Sin of them , &c. page 98. PARTITION 5. Of Worship due to Gods Name . Of Prayer and its several parts . Of Publick Prayers i● the Church , in the Family : Of Private Pray●er . Of Repentance , &c. Of F●sting , page 109 ▪ PARTITION 6. Of Duties to our Selves . Of Sobriety Humility ; The great Sin of Pride , the Danger , the Folly of this Sin. Of Vain-Glory the Danger , Folly , Means to prevent it . O● Meekness , the Means to obtain it , &c. page 136 ▪ PARTITION 7. Of Contentedness , and the Contraries t● it , Murmuring , Ambition , Coveto●sness Envy ; Helps to Contentedness . Of Dutie which concern our Bodies . Of Chastity , Help● to it . Temperance , Rules of Temperance i● Eating , &c. page 158. PARTITION 8. Of Temperance in Drinking , False Ends o● Drinking , viz. Good fellowship . Putting away Cares , &c. page 177. PARTITION 9. Temperance in Sleep ; The Rule of it , &c. Of Recreation , of Apparel . page 197 ▪ PARTITION 10. Of Duties to our Neighbours . Of Justice , Negative , and Positive . Of the Sin of Mur●her . Of the Hainousness of it , The Punishments of it , And the Strange Discoveries thereof ; Of Maiming , Wounds and stripes , page 206. PARTITION 11. Of Justice , about the Possessions of our Neighbour ; Against Injuring him as Concerning his Wife , His Goods . Of Malice , Covetousness , Oppression , Theft : Of Paying Debts , &c. page 226. PARTITION 12. Of Theft ; Stealing the Goods of our Neighbour . Of Deceit in Trust ; in Traffick . Of Restitution , &c. page 238. PARTITION 13. Of False Reports , False Witness , Slanders , Whisperings . Of Despising and Scoffing for Infirmities , Calamities , Sins , &c. Of Positive Justice , Speaking the Truth . Of Lying . Of Humility and Pride . Of Envy , Detraction . Of Gratitude . &c. page 251. PARTITION 14. Of Duty to Parents . Magistrates , Pastors , &c. Of the Duty of Parents to Children , &c. page 278. PARTITION 15. Of Duty to our Brethren and Relations ; Husband , Wife , Friends , Masters , Servants . page 305. PARTITION 16. Other Branches of our Duty to our Neighbour . Of Charity to Mens Souls , Bodies● Goods , &c. page 329. PARTITION : 17. Of Charity , Alms-giving , &c. Of Charity in respect of our Neighbours Credit , Of Peace-making . Of going to Law : Of Charity to our Enemies , &c. Christian Duties both Possible and pleasant . page 358. A TABLE of the PRAYERS . Prayers for Morning 562 Prayers for Night 570 Collects for several Graces 577 A Paraphrase on the Lords Prayer 591 Pious Ejaculations out of the Book of Psalms 594 Brief heads of Examination before the Sacrament 598 Prayers before the Sacrament 613 Ejaculations at the Lords Table , &c 619 Prayers after the Sacrament 621 Prayers for the Sick 631 Ejaculations for the Sick 63● Prayers for Publick Calamities 644 A PREFACE To the ensuing TREATISE , Shewing the Necessity of Caring for the Soul. § 1. THE only intent of this ensuing Treatise , is to be a short & plain direction to the very meanest Readers , to behave themselves so in this world , that they may be happy for ever in the next . But because 't is in vain to tell men their duties , till they be perswaded of the necessity of performing it ; I shall , before I proceed to the particulars required of every Christian , endeavour to win them to the practice of one general duty preparatory to all the rest , and that is the consideration and care of their own Souls , without which they will never think themselves much concern'd in the other . 2. Man , We know is made up of two parts , a body and a soul : The body only the husk or shell of the soul , a lump of flesh , subject to many diseases and pains while it lives , and at last to death it self , and then 't is so far from being valued , that 't is not to be endured above ground , but layed to rott in the Earth . Yet to this viler part of us we perform a great deal of care , all the labour and toil we are at , is to maintain that . But the more precious part , the Soul is little thought of , no care taken , how it fares , but as if it were a thing that nothing concerned us , is left quite neglected , never consider'd by us . 3. This carelesnesse of the Soul is the root of all the sin we commit , and therefore whosoever intends to set upon a Christian course , must in the first place amend that . To the doing wherof , there needs no deep learning , or extraordinary parts , the simplest man living ( that is not a natural fool ) hath understanding enough for it , if he will but act in this by the same rules of common reason , whereby he proceeds in his worldly business . I will therefore now briefly set down some of those motives , which use to stir up our care of any outward thing , and then apply them to the Soul. 4. There be four things especially , which use to awake our care , the first is the worth of the thing , the second the usefulnesse of it to us , when we cannot part with it without great damage and mischief , the third the great danger of it , & the fourth the likelyhood that our care will not be in vain but that it will preserve the thing cared for . 5. For the first , we know our care of any worldly thing is answerable to the worth of it ; What is of greatest price , we are most watchful to preserve , and most fearful to lose ; no man locks up dung in his chest , but his money ▪ or what he counts precious , he doth . Now in this respect the Soul deserves more care , then all the things in the world besides , for 't is infinitly more worth . First in that is made after the image of God ; it was God that breathed into man this breath of life ; Gen 27. Now God being of the greatest excellency , and worth , the more any thing is like him , the more it is to be valued . But 't is sure that no creature upon the earth is at all like God , but the Soul of man , and therefore nothing ought to have so much of our care . Secondly , the Soul never dies . We use to prize things according to their durablenesse : what is most lasting , is most worth . Now the Soul is a thing that will last for ever , when Wealth , Beauty ▪ Strength , nay our very bodies themselves fade away , the Soul still continues . Therefore in that respect also , the Soul is of the greatest worth ; and then what strange madnesse is it for us to neglect them as we do ? We can spend Days , and Weekes , and Moneths and Years , nay our whole lives in hunting after a little wealth of this world , which is of no durance or continuance , ●nd in the mean time ●et this great durable treasure , our Souls , be sto●● from us by the Divel . 6. A second motive to our care of any thing is the usefulnesse of it to us , or ●he great mischief we shall have by the ●osse of it . Common reason teaches us ●his in all things of this life : If our ●aires fall , we do not much regard 〈◊〉 , because we can be well enough with●ut them : But if we are in danger to lose our eyes or limbs , we think all the care we can take little enough to prevent it , because we know it will be a great misery . But certainly there is no misery to be compared to that misery , that followes the losse of the Soul. 'T is true we cannot lose our Souls , in one sense , that is so lose them , that they shall cease to be ; but we may so lose them in another , that we shall wish to lose them even in that . That is we may lose that happy estate , to which they were created , and plunge them into the extremest misery . In a word we may lose them in Hell , whence there is no fetching them back , and so they are lost for ever . Nay in this consideration our very bodies are concerned , those darlings of ours , for which all our care is layed out : for they must certainly after death be raised again , and be joyned again to the soul , and take part with it in whatever state ; if then our care for the body take up all our time and thoughts , and leave us none to bestow on the poor Soul , it is sure the Soul will for want of that care , be made for ever miserable . But it is as sure , that that very body must be so too . And therefore if you have any true kindnesse to your body , shew it by taking care of your Souls . Think with your selves , how you will be able to endure everlasting burnings , if a small spark of fire , lighting on the least part of the body , be so intolerable , what will it be to have the whole cast into the hottest flames ? and that not for some few howres or days , but for ever ; so that when you have spent many thousand of years in that unspeakable torment , you shall be no neerer com●ng out of it , then you were the first day you went in : think of this , I say , and think this withall , that this will certainly be the end of neglecting the Soul , and therefore afford it some care , if it be but in pity to the body , that must bear a part in its miseries . 7. The third Motive to the care of any thing , is its being in danger ; now a thing may be in danger two wayes , first by enemies from without : This is the case of the sheep , which is still in danger of being devoured by wolves , and we know that makes the Shepheard so much the more watchful over it . Thus is it with the soul , which is in a great deal of danger , in respect of its enemies : Those we know are the World , the Flesh , and the Divel , which are all such noted enemies to it , that the very first ▪ act we do in behalfe of our Souls , is to vow a continual war against them . This we all do in our Baptism ; and whoever makes any truce with any of them , is false not only to his Soul , but to his vow also , becomes a forsworn creature : A consideration well worthy our laying to heart , But that we may the better understand , what danger the Soul is in , let us a little consider the quality of these enemies . 8. In a war you know there are divers things that make an enemy terrible . The first is subtilty , and cunning , by which alone many victories have been won , and in this respect the Divel is a dangerous adversary , he long since gave sufficient proof of his subtlety , in beguiling our first parents , who yet were much wiser then we are , and therefore no wonder if he deceive and cheat us . Secondly , the watchfulness and diligence of an enemy , makes him the more to be feared , and here the Divel exceeds , it is his trade , business to destroy us , and he is no loiterer at it , he goes up and down seeking whom he may devour , 1 Pet 5. 8. He watches all opportunities of advantage against us , with such diligence , that he will be sure never to let any slip him . Thirdly , an enemy neer us is more to be feared then one at a distance ; for if he be far off , we may have time to arm , and prepare our selves against him , but if he be neer he may steal on us unawars . And of this sort is the flesh , it is an enemy , at our doors , shall I say ? nay in our bosoms , it is always neer us , to take occasion of doing us mischiefs . Fourthly , the baser and falser an enemy is , the more dangerous ; he that hides his malice under the shew of friendship will be able to do a great deal the more hurt . And this again is the flesh , which like Job to Abner , 2 Sam. 3. 27 : Pretends to speak peaceably , to us , but wounds us to death ; 't is forward to purvey for pleasures and delights for us , and so see●●s very kind , but it has a hook under that baite , and if we 〈◊〉 at it , we are lost . Fifthly , the number of enemies make them more terrible ; and the world is a vast army against us : There is no state or condition in it , nay scarce a creature which d●th not at sometime or other fight against the Soul : The honours of the world seek to wound us by pride , the wealth by covetousness ; the prosperity of it tempt us to forget God , the adversities to murmure at him . Our very Table becomes a snare to us , our meat draws us to Gluttony , our drink to Drunkeness , our company , nay our neerest friends often bear a part in this war against us , whilest either by their example , or perswasions they intice us to sin 9. Consider all this , and then tell me , whether a Soul thus beset hath leisure to sleep ; even Dalilah could tell Samson , it was time to awake when the Philistims were upon him . And Christ tells us , if the good man of the house had known in what hour the thief would come , he would have watched and not have suffered his house to be broken up , Mat. 24 43. But we live in the midst of thieves , and therefore must look for them every hour , and yet who is there among us , that hath that common providence for this precious part of him , his Soul , which he hath for his house , or indeed the meanest thing that belongs to him ? I fear our Souls may say to us , as Christ to his disciples . Mat 26. 40. What could ye not watch with me one hour ? for I doubt it would pose many of us to tell when we bestowed one hour on them , thoug● we know them to be continually beset with most dangerous enemies . And then alas ! what is like to be the case of these poor Souls , when their adversaries bestow so much care , and diligence to destroy them , and we will afford none to preserve them , surely the same as of a besieged town , where no watch or guard is kept , which is ce●tain to fall a prey to the enemy . Consider this ye that forget God , nay , ye that forget your selves , lest he pluck you away and there be none to deliver you , Psal. 50. 22. 10. But I told you , there was a second way , whereby a thing may be in danger , and that is from some disorder , or distemper within it self . This is often the case of our bodies , they are not only lyable to outward violence , but they are within themselves sick and diseased . And then we can be sensible enough that they are in danger , and need not to be taught to seek out for means to recover them . But this is also the case of the Soul ; we reckon those parts of the body diseased , that do not rightly perform their office , we account it a sick palate that tastes not aright , a sick stomack that digests not . And thus it is with the Soul , its parts do not rightly perform their offices . 11. The parts of the Soul are especially these three : The Understanding , the Will , and the Affections . And that these are disordered , there needs little proof ; Let any man look seriously into his own heart , and consider , how little it is he knows of spiritual things , and then tell me whether his understanding be not dark : How much apter is he to will evil then good , and then ●ell me whether his will be not Crooked : And how strong desires he hath after the pleasures of sin , and what cold and faint ones towards God , and goodness , and then tell me whether his affections be not disordered , and rebellious even against the vice of his own reason within him . Now as in bodily diseases , the first step to the cure is to know the cause of the sickness , so likewise here it is very necessary for us to know how the Soul first fell into this diseased condition , and that I shall now briefly tell you . 12. God created the first man Adam without sin , and endued his Soul with the full knowledg of his duty , and with such a strength , that he might if he would perform all that was required of him . Having thus created him , he maks a covenant or agreement with him , to this purpose , that if he continued in obedience to God , without committing sin ; then first that strength of Soul , which he then had should still be continued to him ; and first , that he should never dye , but be taken up into heaven , there to be happy for ever . But on the other side , if he committed sin , and disobeyed God , then both he and all his children after him , should lose that knowledg and that perfect strength , which enabled him to do all that God required of him ; and secondly , should be subject to death , and not only so , but to eternal damnation in Hell. 13. This was the agreement made with Adam and all mankind in him ( which we usually call the first covenant ) upon which God gave Adam a particular commandment , which was no more but this , that he should not 〈◊〉 of one only tree of that garden wherein he had placed him . But he by the perswasion of the Divel 〈◊〉 of that tree , disobeys God , and so brings that cu●se upon himself , and all his posterity . And so by that one sin of his ●e lost both the full knowledg of his duty , and the power of performing it . And we being born after his image , did so likewise and so are become both ignorant in discerning what we ought to do , and weak and unable to the doing of it , having a backwardnesse to all good , and an aptnesse , and readiness to all evil , like a sick stomack , which loaths all wholsome food , and longs after such trash , as may nourish the disease . 14. And now you see where we got this sicknesse of soul , and likewise that it is like to prove a deadly one , and therefore I presume I need say no more , to assure you our souls are in danger . It is more likely you will from this description think them hoplesse . But that you may not from that conceit , excuse your neglect of them , I shall hasten to shew you the contrary , by proceeding to the fourth motive of care , 15. That fourth motive is the liklyhood ▪ that our care will not be in vain , but that it wil● be a means to preserve the thing cared for ; where this is wanting , it disheartens our care . A Physician leaves his patient when he sees him past hope , as knowing it is then in vain to give him any thing , but on the contrary when he sees hopes of recovery , he plies him with medicines . N●● in this very respect we have a great deal of reason to take care of our souls , for they are not so far gone , but they may be recovered , nay it is certain they will if we do our parts towards it . 16. For though by that sin of Adam al● mankind were under the sentence of eternal condemnation , yet it 〈◊〉 God so far to pity o●r misery , as to give us his son , and in him to make a new Covenant with us after we had broken the first . 17. This SECOND COVENANT was made with Adam , & us in him , presently after his fall , & is briefly contained in those words , Gen. 3. 15. Where God declares that the SEED OF THE WOMAN SHALL BREAK THE SERPENTS HEAD ; and this was made up , as the first was , of some mercies to be afforded by God and some duties to be performed by us . 18. God therein promises to send his only Son , who is God equal with himself , to earth , to become man , like unto us in all things , sin only excepted , and he to do for us these several things . 19. First to make known to us the whole will of his Father , in the performance whereof we shall be sure to be accepted and rewarded by him . And this was one great part of his business , which he performed in those many Sermons and precepts , we find set down in the Gospel . And herein he is our prophet , it being the work of a prophet of old not only to foretel , but to teach . Our duty in this particular is to hearken diligently to him , to be most ready , and desirous to learn that will of God , which he came from heaven to reveal to us . This 2d . thing he was to do for us , was to satisfie God for our sins , not only that one of Adam ; but all the sins of all mankind , that truly repent and amend , & by this means to obtain for us forgiveness of sins , the favour of God , and so to redeem us from hell , and eternal damnation which was the punishment due to our sin . All this he did for us by his death , he offered up himself a sacrifice for the sins of all those who heartily bewail , and forsake them . And in this he is our Priest , it being the Priests office to offer sacrifice for the sins of the people . Our duty in this particular is first truly , and heartily to repent us of , and forsake our sins , without which they will never be forgiven us , though Christ have died . Secondly , Stedfastly to believe , that if we do that , we shall have the benefits of that sacrifice of his , all our sins , how many and great soever , shall be forgiven us , and we saved from those eternal punishments , which were due unto us for them : Another part of the Priests office was blessing and praying for the people , and this also Christ performs to us . It was his especial commission from his Father to bless us , as St. Peter tels us Acts 3. 26. God sent his Son Jesus to bless you , and the following words shew wherein that blessing consists , in turning away every one of you from his iniquity , those means which he has used for the turning us from our sins , are to be reckoned of all other the greatest blessings , and for the other part , shat of praying , that he not only performed on earth , but continues still to do it in Heaven , He sits on the right hand of God and makes Request for us , Rom. 8 , 34. Our duty herein is not to resist this unspeakable blessing of his , but to be willing to be thus blest in the being turned from our sins , and not to make void , and fruitless all his prayers , and intercessions for us , which will never prevail for us , whilst we continue in them . 21. The third thing , that Christ was to do for us , was to enable us , or give us strength to do what God requires of us . This he doth first by taking off from the hardness of the Law , given to Adam , which was never to commit the least sin , upon pain of damnation , and requiring of us onely an honest and hearty endeavour to do what we are able , and where we fail , accepting of sincere repentance . Secondly , By sending his Holy Spirit into our hearts , to govern , and rule us , to give us strength to overcome temptations to sin and to do all that he now under the Gospel requires of us . And in this he is our King , it being the office of a King to govern , and rule , & to subdue enemies . Our duty in this particular is to give up our selves obedient subjects of his , to be governed , and ruled by him , to obey all his Lawes , not to take part with any Rebel , that is , not to cherish any one sin . But diligently to pray for his grace to enable us to subdue all , and then carefully to make use of it to that purpose . 22. Lastly , He has purchased for all that faithfully obey him an eternal glorious inheritance , the Kingdom of Heaven , whether he is gone before , to take possession for us . Our duty herein is to be exceeding careful , that we forfeit not our parts in it , which we shall certainly do , if we continue impenitent in any sin ; Secondly , Not to fasten our affections on this world , but to raise them up , according to the precept of the Apostle , Col. 2. 2. Set your affections on things above & not on things on the earth , continually longing to come to the possession of that blessed inheritance of ours , in comparison whereof all things here below should seem vile and mean to us . 23. This is the summe of that second Covenant we are now under , wherein you see what Christ has done , how he executes those three great offices of King , Priest and Prophet , as also what is required of us , without our Faithful performance whereof , all that he hath done , shall never stand us in any stead ; For he will never be a Priest to save any , who take him not as well for their Prophet , to teach , and their King to rule them ; nay , if we neglect our part of this Covenant , our condition will be yet worse , then if it had never been made ; for we shall then be to answer not for the breach of Law onely , as in the first , but for the abuse of mercy , which is of all sins the most provoking . On the other side , if 〈◊〉 faithfully perform it ; That is , set our selves heartily to the obeying of every precept of Christ , not going on wilfully in any one sin , but bewailing and forsaking whatever we have formerly been guilty of , it is then most certain , that all the afore-mentioned benefits of Christ belongs to us . 24. And now you see how little reason you have to cast off the care of your Souls , upon a conceit they are past cure , for that it is plain th●y are not ; Nay , certainly they are in that very condition , which of all others make them fittest for our care . If they had not been thus REDEEMED by CHRIST , they had been then so hopeless , that care would have been in vain ; On the other side , if his Redemption had been such , that all men should be saved by it , though they live as they list , we should have thought it needless to take care for them , because they were safe without it . But it hath pleased God so to order it , that our care must be the means , by which they must receive the good even of all that Christ hath done for them . 25. And now , if after all that God hath done to save these souls of ours , we will not bestow a little care on them our selves , we very well deserve to perish . If a Physician should undertake a patient that were in some desperate disease , and by his skill bring him so far out of it , that he were sure to recover , if he would but take care of himself , and observe those rules the Physician set him , would you not think that man weary of his life , that would refuse to do that ? So certainly that man is weary of his soul , wilfully casts it away , that will not consent to those easy conditions , by which he may save it . 26. You see how great kindness God hath to these souls of ours , the whole Trinity , Father , Son , and Holy-Ghost have all done their parts for them . The Father gave his only Son , The Son gave himself , left his glory , and endured the bitter death of the cross , meerly to keep our souls from perishing . The Holy-Ghost is become as it were our attendant , waites upon us with continual offers of his grace , to enable us to do that which may preserve them ; Nay he is so desirous we should accept th●se offers of his , that he is said to be grieved , when we refuse them , Eph. 4. 30. Now what g●eater disgrace ; and affront can we put upon God then to dispise what he thus values , that those souls of ours , which Christ thought worth every drop of his blood , we should not think worth any part of our care ? We use in things of the world , to ●ate them according to the opinion of those who are best skilled in them , now certainly God , who made our souls , ●ist knowes the worth of them , and since he prizes them 〈◊〉 high , let us ( if it be but in reverence to him ) be a●●amed to neglect them . Especially now , that they are 〈◊〉 so hopeful a condition , that nothing but our own ●arelesnesse can possibly destroy them . 27. I have now bri●fly gone over those four motives of care I at first proposed , which are each of them such , as ●●●ver misses to stir it up towards the things of this world and I have also shewed you , how much more reasonable nay necessary it is , they should do the like for the Soul ▪ And now what can I say more , but conclude in the words of Isaiah 46. 8. Remember this and shew your selvs men ▪ That is , deal with your Soul as your reason teaches you to do with all other things that concern you . And sure this common Justice binds you to , for the Soul is that which furnishes you with that reason , which you exercise in all your worldly business , and shall the Soul it self receive n● benefit from that reason , which it affords you ? This is a● if the Master of a family , who provides food for his servants , should by them be kept from eating any himself and so remain the onely starved creature in his house . 28. And as Justice tyes you to this , so Mercy doth likewise , you know the poor Soul will fall into endlesse and unspeakable miseries , if you continue to neglect it , and the● it will be too l●te to consider it . The last refuge you ca● hope for is Gods mercy , but that you have despised , and abused . And with what face can you in your greatest nee● beg for his mercy to your Souls , when you would not as ford them your own ? No not that common Charity 〈◊〉 considering them , of bestowing a few of those idle hours you know not ( scarce ) how to passe away , upon them . 29. Lay this to your hearts , and as ever you hope so Gods pity , when you most want it , be sure in time to pity your selves , by taking that due care of your preciou● Souls , which belongs to them . 30. If what hath been said , have perswaded you to 〈◊〉 so necessary a duty , my next work will be to tell you 〈◊〉 this care must be imployed , and that in a word , is in th● doing of all th●se things , which tend to the making 〈◊〉 Soul happy , which is the end of our care , and what th●● are I come now to shew you . PARTITION I. Of the DUTY of MAN by the Light of Nature , by the Light of Scripture ; of FAITH , the Promises , of Hope , of Love , &c. THe benefits purchased for us by Christ , are such as will undoubtedly make the soul happy , for eternal happiness it self is one of them ; but because these benefits belong not to us , till we perform the Condition required of us , whoever desires the happiness of his soul , must set himself to the performing of that condition ; what that is , I have already mentioned in General , That it is the hearty honest endeavour of obeying the whole Will of God. But then that Will of God containing under it many particulars , It is necessary we should also know , what those are ; That is what are the several things , that God now requires of us , our performance whereof will bring us to everlasting happiness ; and the neglect to endless misery . 2. Of these things there are some , which God hath so stamp't upon our souls , that we N●turally knew them ; that is , we should have known them to be our duty , though we had never bin told so by the Scripture . That this is so , we may see by those heathens , who having never heard of either Old or New Testam●nt , do yet acknowledg themselves bound to some General duties , as to worship God ; to be just , to honour their Parents , and the like . And as S. Paul saith , Rom 2. 15. Their consciences do in those tbings accuse or excuse them , That is , tell them , whether they have done what they should , in those particulars , or no. 3. Now though Christ have brought greater light into the world , yet he never meant by it to put out any of that Natural light , which God had set up in our souls : Therefore l●t me here by the way , advise you not to walk contrary even to this lesser light , I mean not to venture on any of those Acts , which meer natural conscience will tell you are sins . 4. It is just matter of sadness to any Christian heart , to see some in these dayes , who profess much of Religion , and yet live in such sins , as a meer heathen would abhor ; men that pretending to higher degrees of light , and holiness , then their brethren do , yet practice contrary to all Rules of common honesty , and make it part of their Christan liberty so to do , of whose seducement , it concerns all that love their soules to beware ; and for that purpose let this be laid as a foundation , That that Religion , or opinion cannot be of God , which allowes men in any wickedness . 5. But though we must not put out this light , which God hath thus put into our soules , yet this is not the only way , whereby God hath revealed his will , and therefore we are not to rest here , but proceed to the knowledg of those other things , which God hath by other means revealed . 6. The way for us to come to know them , is by the Scriptures , wherein are set down those several commands of God , which he hath given to be the Rule of our duty . 7. Of those some were given , before Christ came into the world , such are those precepts we find scattered throughout the Old Testament , but especially contained in the Ten Commandments , and that excellent book of Deuteronomy ; others were given by Christ , who added much both to the Law implanted in us by Nature , and that of the Old Testament , and those you shall find in the New Testament , ●n the several precepts given by him and his Apostles : But especially in that divine Sermon ●n the Mount , set down in the fifth , sixth , ●eventh Chapters of S. Matthews Gos●el . 8. All these should be severally spoke to , but because that would make the discourse very long , and so less fit for the meaner sort of men , for whose use alone it is intended , I chuse to proceed in another manner : By summing all these together , and so as plainly as I can , to lay down , what is now the duty of every Ch●istan 9. This I find briefly contained in the words of the Apostle , Tit. 2. 12. That we should live soberly , righteously , and Godly in this present world ; where the word soberly contains our duty to our selves , righteously , our duty to our neighbour , and Godly , our d●ty to God. These therefore shall be the heads of my discourse , our duty to God , our selves , and our neighbour . I begin w●th that to God , that being the best ground-work whereon to build b●th the other . 10. There are many parts of our duty to God , The two chief are these : First to acknowledg him to be God , Secondly , to have no other ; under these are contained all those particulars , which make up our whole duty to God , which shall be shewed in their order . 11. To a●knowledg him to be God , is ●o believe him to be an infinite glorious Spirit , that was from everlasting , without beginning and sh●ll be to everlasting , without end . That he is our Creator , Redeemer , Sanctifier , Fat●er , Son , and Holy-Ghost , one God , blessed for eve . That he is suject to no alterations , but is unchangeable ; that he is no bodil● substance , such as our eyes may behold , but Spiritual , and invisible , whom no man hath seen , nor can see , as the Apostle tell us , 1 Tim. 6. 16. That he is infinitely great , and excellent , beyond all that our wit or conceit can imagine , that he hath received his being from none , and gives being to all things . 12. All this we are to believe of him , in regard of his essence , and being ; But besides this , he is set forth to us in the Scripture , by several excellencies , as that he is of infinite goodness , and Mercy , Truth , Iustice , Wisdom , Power , All-sufficiency , Majesty : That he disposes , and governs all things by his providence ; that he knows all things , and is present in all places ; these are by Divines called the Attributes of God , and all these we must undoubtingly acknowledg , that is , we must firmly believe all these Divine excellencies to be in God , and that in the greatest degree , and so that they can never cease to be in him , he can never be other , then infinitely Good , Merciful , True , &c. 13. But the acknowledging him for our God , signifies yet more then this , it means that we should perform to him all those several parts of duty , which belong from a Creature to his God ; what those are , I am now to tell you . 14. The first is Faith , or belief , not only that forementioned of his essence , and Attributes , but of his word , the believing most firmly , that all that he saith , is perfectly true . This necessarily arises from that Attribute , his truth , it being natural for us to believe whatsoever is said by one of whose truth we are confident . Now the holy Scriptures being the word of God , we are therefore to conclu●e , that all that is contained in them , is most true . 15. The things contained in them are of these four sorts : First , affirmations , such are all the stories of the Bible , when it is said , such and such things came so and so to pass ; Christ was born of a virgin , was laid in a manger , &c. And such also are many points of Doctrine , as that there are three Persons in the God-head , that Christ is the Son of God , and the like . All things of this sort thus delivered in Scripture , we are to believe most true . And not only so , but because they are all written for our instruction ; we are to co●sider them for that purpose , that is , by them to lay that foundation of Christian-knowledg , on which we may build a Christian life . 16 , The Second sort of things contain'd in the Scripture are the Commands , that is , the several things enjoyned us by God to perform ; these we are to believe to come from him , and to be most just , and fit for him to Command . But then this belief must bring forth obedience , that what we believe thus fit to be done ▪ be indeed done by us ; otherwise our belief that they come from him , serves but to make us more inexcusable . 17. Thirdly , the Scripture contains threatnings ; many texts there are which th●eaten to them that go on in their sins , the wrath of God ; and under that are contain'd all the punishments , and miseries of this life , both spiritual and temporal , and everlasting destruction in the life to come . Now we are most stedfastly to believe , that these are Gods threats , and that they will certainly be performed to every impenitent sinner But then the use we are to make of this belief is to keep from those sins , to which this destruction is threatned , otherwise our belief adds to our guilt ; that will willfully go on in spight of those threatnings . 18. Fourthly , the Scripture contains Promises , and those both to our bodies , and our soules ; for our bodies there are many promises , that God will provide for them what he sees necessary ; I will name only one , Mat. 6. 33. Seek ye first the Kingdom of God and his righteousness , and all these things , that is , all outward necessaries shall be added unto you : But here t is to be observed , that we must first seek the Kingdom of God and his righteousness , that is , make it our first and greatest care , to serve and obey him , before this promise even of temporal good things belongs to us . To the soul there are many and high promises , as first , that of present ease , and refreshment which we find , Mat. 11. 29. Take my yoke upon you , and learn of me , and ye shall find rest to your soules : But here it is apparent , that before this rest belongs to us , we must have taken on us Christs yoke , become his servants , and disciples . Finally there are promises to the soul , even of all the benefits of Christ ; but yet those only to such , as perform the condition required ; that is , pardon of sins to those that repent of them , increase of grace to those that diligently make use of , what they have already , and humbly pray for more , and eternal salvation to those that continue to their lives end , in hearty obedience to his Commands . 19. This belief of the promises must therefore stir us up to perform the condition , and till it do so , we can in no reason expect any good by them ; and for us to look for the benefit of them on other termes , is the same mad presumption , that it would be in a Servant to challenge his Master , to give him a reward for having done nothing of his work , to which alone the reward was promised ; you can easily resolve , what answer were to be given to such a servant , and the same are we to expect from God in this case ; nay further , it is sure God hath given these promises to no other end , but to invite us to holiness of life , yea he gave his Son in whom all his promise● are as it were sum'd up for this end . We usually look so much at Christs coming to satisfie for us , that we forget this other part of his errand . But there is nothing surer , than that the main purpose of his coming into the world , was to plant good life among men . 20. This is so often repeated in Scripture , that no man that considers , and believes what he reads , can doubt of it . Christ himself tells us , Mat 9. 13. He came to call sinners to repentance ; and S. Peter , Acts. 3. 26. Tell us , that God sent his Son Iesus to bless us , in turning every one of us from his iniquities ; for it seems the ●●rning us from our iniquities ▪ was the greatest special blessing , which God intended us in Christ. 21. Nay we are taught by S. Paul , that this was the end of his very death also , Tit. 2. 14. Who gave himself for our sins , that he might redeem us from all iniquity , and purifie to himself a peculiar people , zealous of good works ; and again , Gal. 1. 4. Who gave himself for us , that he might deliver us from this present evil world , that is from the sins , and ill customes of the world . Divers other texts there are to this purpose , but these I suppose sufficient to assure any man of this one great truth , that all that Christ hath done for us , was directed to this end , the bringing us to live Christianly ; or in the words of S. Paul , to teach us , that denying ungodliness and worldly lusts , we should live soberly , righteously , and Godly in this present world . 22. Now we know Chr●st is the foundation of all the promises , in him all the promises of God are yea , and Amen , 2 Cor. 1. 20. And therefore if God gave Christ to this end , certainly the promises are to the same also . And then how great an abuse of them is it , to make them serve for purposes quite contrary to what they were intended , viz. to the encouraging us in sins , which they will certainly do , if we perswade our selves , they belong to us , how wickedly soever we live . The Apostle teaches us another use of them , 2 Cor. 7. 1. Having therefore these promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting holiness in the fear of God. When we do thus , we may justly apply the promises to our selves , and with comfort expect our parts in them . But till then , though these promises be of certain truth , yet we can reap no benefit from them , because we are not the persons , to whom they are made , that is , we perform not the condition required , to give us right to them . 23. This is the Faith , or belief required of us towards the things God hath revealed to us in the Scripture ; to wit , such as may answer the end , for which they were so revealed , that is , the bringing us to good lives ; the bare believing , the truth of them , without this , is no more then the Divels do , as S. James tells us , Chap. 2. 19. Only they are not so unreasonable , as some of us are , for they will tremble , as knowing well this Faith will never do them any good But many of us go on confidently , and doubt not the sufficiency of our Faith , though we have not the least fruit of obedience to approve it by ; let such hear S. James judgment in the point , Chap. 2. 26. As the body without the spirit is dead , so Faith , if it have not works , is dead also . 24. A Second duty to God is Hope , that is , a comfortable expectation of these good things he hath promised . But this , I told you before of Faith , must be such , as agrees to the nature of the promises , which being such as requires a condition on our part , we can hope no further , then we make that good ; or if we do , we are so far from performing by it this duty of hope , that we commit the great sin of presumption , which is nothing else , but hoping where God hath given us no ground to hope . This every man doth , that hopes for pardon of sins , and eternal life , without that repentance and obedience , to which alone they are promised , the true hope is that which purifies us ; S. John saith , 1. Ep. 3 5. Every man that hath this hope , purifieth himself , even as he is pure , that is , it makes him leave his sins , and earnestly endeavour to be holy , as Christ is , and that which doth not so , how confident soever it be , may well be concluded to be but that hope of the Hypocrite , which Job assures us shall perish . 25. But there is another way of transgressing , this duty , besides that of presu●p●●●● and that is by Desperation , by which 〈◊〉 not that , which is ordinarily so calle● 〈◊〉 the despairing of mercy , so long as 〈◊〉 in our sins ▪ for that is but just for 〈◊〉 : But I mean such a desperation , as makes us ●e over endeavour , that is , when a man that sees he is not at the present such a one , as the promises belong to , concludes , he can never become such , and therefore neglects all duty , and goes on in his sins . This is indeed the sinful desperation , and that which if it be continued in , must end in destruction . 26. Now the work of hope is to prevent this , by setting before us the g●nerality of the promises , that they belong to all that will but perform the condition . And therefore though a man have not hitherto performed it , and so hath yet no right to them , yet hope will tell him , that that right may yet be gained , if he will now set heartily about it . It is therefore strange folly for any man , be he never so sinful , to give up himself for lost , when if he will but change his course , he shall be as certain to partake of the promises of merey as if he had never gone on in those former sins . 27. This Christ shews us in the parable of the Prodigal , Luke 15. where we see that Son , which had run away from his father , and had consumed the portion gi-given him , in riotous living , was yet upon his return and repentance used with as much kindness by the Father , as he that had never offended , nay with higher and more passionate expressions of love . The intent of which parable was only to shew us how graciously our heavenly Father will receive us , how great soever our former sins have bin , if we shall return to him with true sorrow for what is past , and sincere obedience for the time to come ; nay so acceptable a thing is it to God , to have any sinner return from the error of his wayes , that there is a kinde of triumph in heaven for it , there i● joy in the presence of the Angels of God , over one sinner that repenteth : Lu. 15. 10. And now who would not rather chuse by a timely repentance , to bring joy to heaven , to God , and his holy Angels ; then by a sullen desperation to please Satan and his accursed Spirits ; especially when by the former we shall gain endless happiness to our selves , and by the latter as endless torments . 28. A third duty to God is love ; There are two common Motives of love amongst men , the one the goodness and excellency of the person ; the other his particular kindness , and love to us , and both these are in the highest degree in God. 29. First he is of infinite goodness , and excellency in himself ; This you were before taught to believe of him , and no man can doubt it , that considers but this one thing , that there is nothing good in the world , but what hath received all its goodness from God : His goodness is as the Sea , or Ocean ; and the goodness of all creatu●es , but as some small streames , flowing from that Sea ; now you would certainly think him a mad man , that should say the S●a were not greater then some little brook , and certainly it is no less folly to suppose , that the goodness of God doth not as much ( nay infinitely more ) exceed that of all creatures . Besides the goodness of the creature is imperfect and mixt with much evil ; but his is sure , and entire , without any such mixture . He is perfectly holy , and cannot be tainted with the least impurity , neither can he be the Author of any to us , for though he be the cause of all the goodness in us , he is the cause of none of our sins . This S. James expresly tells us , Chap. 1. 13. Let no man say when he is tempted , ●e is tempted of God ; for God cannot be tempted with evil ; neither tempteth he any man. 30 But secondly , God is not only thus good in himself , but he is also wonderful good ; that is , kind , and merciful to us , we are made up of two parts , a soul and a body , and to each of these God has exprest infinite mercy , and tenderness . Do but consider what was before told you of the second Covenant , and the mercies therein offered , even Christ himself , and all his benefits , and also that he offers them so sincerely and heartily , that no man can miss of enjoying them , but by his own default . For he doth most really and affectionately desire we should embrace them , and live : As appears by that solemn oath of his , Eze. 33 11. As I live , saith the Lord , I have no pleasure in the death of the wicked , but that the wicked turn from his way and live ; whereto he adds this passionate expression ; turn ye , turn ye from our evil ways , for why will yee die : To the same purpose , you may read , Ezek. 18. Consider this , I say , and then surely you cannot but say , he hath great kindness to our souls . Nay let every man but remember with himself , the many calls he had to repentance and amendment , somtimes outward by the word , somtimes inward by the secret whispers of Gods Spirit in his heart , which were only to wooe and intreat him to avoid eternal misery , and to accept of eternal happiness ; let him , I say , remember these , together with those many other means , God hath used towards him for the same end , and he will have reason to confess Gods kindness , not only to mens soules in general ; but to his own in particular . 31. Neither hath he bin wanting to our bodies , all the good things they injoy , as Health , Strength , Food , Rayment , and whatever else concerns them , are meerly his gifts ; so that indeed it is impossible , we should be ignorant of his mercies to them , all those outward comforts and refreshmets we daily injoy , being continual effects , and witnesses of it , and though some enjoy more of these , then others , yet there is no person , but injoyes so much in one kind or other , as abundantly shews Gods mercy , and kindness to him , in respect of his body . 32. And now surely you will think it but reasonable we should love him , who is in all respects thus lovely : Inde●d this is a duty so generally acknowledged , that if you should ask any man the question , whether he loved God or no , he would think you did him great wrong to doubt of it ; yet for all this , it is too plain , that there are very few , that do indeed love him , and this will soon be proved to you by examining a little , what are the common effects of love , which we bear to men ▪ like our selves , and then trying , whether we can shew any such fruits of our love to God. 33. Of that sort there are divers , but for shortness I will name but two . The first is a desire of pleasing , the second a desire of enjoying . These are constantly the fruits of love . For the first 't is known by all , that he that loves any person , is very desirous to approve himself to him ▪ to do whatsoever he thinks will be pleasing to him ; and according to the degree of love , so is this desire more ▪ or less ; where we love earnestly , we are very earnest , and careful to please . Now if we have indeed that love to God we pretend to , it will bring forth this fruit , we shall be careful to please him in all things . Therefore as you judg of the tree by its fruits , so may you judg of your love of God , by this fruit of it , nay indeed this is th● way of tryal , which Christ himself hath give● us , Jo. 14. 15. If ye love me keep my comandments ; and S. John tell us , 1 Ep. 5. 3. That this is the love of God , that we walk after his commandments , and where this one proof is wanting , it will be impossible to testifie● our love to God. 34. But it must yet be farther considered that this love of God must not be in a low or weak degree , for besides that the Motives to it , his excellency , and his kindness are in the highest ; the same Commandment which bids us love God , bids us love him with all our heart , and with all our strength ; that is , as much as is possible for us , and above any t●ing else ▪ And therefore to the fulfilling of this Commandment , it is necessary , we love him in that degree ; and if we do so , then certainly we shall have not only some slight , and faint endeavours of pleasing , but such as are most diligent , and earnest , such as will put us upon the most painful and costly duties , make us willing to forsake our own ease , goods , friends , yea life it self , when we cannot keep them without disobeying God. 35. Now examine thy self by this : hast thou this fruit of love to shew ? dost thou make it thy constant and greatest care to keep Gods Commandments ? to obey him in all things ? earnestly labouring to please him to the utmost of thy power , even to the forsaking of what is dearest to thee in this world ? if thou dost , thou maist then truly say thou lovest God. But on the contrary , if thou willfully continuest in the breach of many , nay but of any one Command of his , never deceive thy self , for the love of God abides not in thee . This will be made plain to you , if you consider what the Scripture saith of such , as , that they are enemies to God by their wicked works , Col. 1. 21. That the carnal minde ( and such is every one that continues wilfully in sin ) is enmity to God , Rom. 8. 7. That he that sins wilfully , tramples under foot the Son of God , and doth despite unto the Spirit of grace , Heb. 10 29. and many the like . And therefore unless you can think enmity , and trampling , and despite to be fruits of love , you must not believe you love God , whilest you go on in any wilful disobedience to him . 36. A Second fruit of love , I told you , was desire of injoying . This is constantly to be seen in our love to another . If you have a friend , whom you intirely love , you desire his conversation , wish to be alwayes in his company ; and thus will it also be in our love to God , if that was as great , and hearty , as this . 37. There is a twofold enjoying of God , the one imperfect in this life , the other more perfect , and complete , in the life to come ; that in this life is that conversation , as I may call it , which we have with God in his ordinances , in praying , and meditating , in hearing his word , in receiving the Sacrament , which are all intended for this purpose , to bring us into an intimacy , and familiarity with God , by speaking to him , and hearing him speak to us . 38. Now if we do indeed love God , we shall certainly hugely value , and desire these wayes of conversing with him , it being all that we can have in this life ; it will make us with David , esteem one day in Gods courts better then a thousand , Psal. 84. 10. We shall be glad to have these opportunities of approaching to him , as often as is possible , and be careful to use them diligently ; to that end of uniting us still more to him , yea we shall come to these spiritual exercises with the same cheerfulness , we would go to our dearest friend . And if indeed we doe thus , it is a good proofe of our love . 39. But I fear there are not many have this to shew for it , as appears by the common backwardness ; and unwillingness of men to come to these ; and their negligence , and heartlesness , when they are at them ; and can we think that God will ever own us for lovers of him , whilst we have such dislikes to his company , that we will never come into it , but when we are drag'd by fear , or shame of men or some such worldly Motive ; It is sure you would not think that man loved you , whom you perceived to shun your company , and to be loath to come in your sight . And therefore be not so unreasonable as to say you love God , when yet you desire to keep as far from him as you can . 40. But besides this , there is another injoyment of God , which is more perfect , and complete , and that is our perpetual injoying of him in heaven , where we shall be for ever united to him ; and injoy him not now and then only , for short spaces of time , as we do here , but continually without interruption , or breaking off . And certainly if we have that degree of love to God we ought , this cannot but ●e most earnestly desired by us so much , that we shall think no labour too great to compass it . The seven years that Jacob served for Rachel , Gen. 29. 20. Seemed to him but a few dayes for the love that he had to her : and surely if we have love to God , we shall not think the service of our whole lives too dear a price for this full injoyment of him , nor esteem all the injoyments of the world , worth the looking on , in comparison thereof . 41. If we can truly tell our selves we do thus long for this injoyment of God we may believe we love him . But I fear again , there are but few that can thus approve their love . For if we look into mens lives , we shall see they are not generally so fond of this injoyment , as to be at any pains to purchase it . And not only so , but it is to be doubted , there are many , who if it were put to their choice , whether they would live here alwayes , to enjoy the profit and pleasure of the world , or go to heaven to enjoy God , would , like the Children of G●d and Reuben , set up their rest on this side Jordan , Num. 32. and never desire that heavenly Canaan , so close do their affections cleave to things below , which shews cleerly they have not made God their treasure , fo● then according to our Saviours Rule , Mat. 6. 21. Their heart would be with him . Nay , further yet ; it is too plain , that many of us set so little value on this injoying of God , that we prefer the vilest and basest sins before him , and chuse to injoy them , though by it we utterly lose our parts in him , which is the case of every man that continues willfully in those sins . 42. And now I fear , according to these rules of trial , many that profess to love God will be found not to do so . I conclude al with the words of S. John , 1 Ep. 3. 18. Which though spoken of the love of our brethren , is very fitly appliable to this love of God , let us not love in word , neither in tongue , but in deed and in truth . 43. A Fourth duty to God is Fear ; this arises from the consideration both of his Justice and his Power ; his Justice is such that he will not clear the wicked , & his Power , such that he is able to inflict the sorest punishments upon them ; & that this is a reasonable cause of fear , Christ himself tells us , Mat. 10. 18. Fear him which is able to destroy both body and soul in hell . Many other places of Scripture there are , which commend to us this duty , as Psal. 2. 11. Serve the Lord with fear : Psal. 34. 9. Fear the Lord yea that be his Saints : Pro. 9. 10. The fear of the Lord is the beginning of wisdom , and divers the like ; and indeed all the threatnings of wrath against sinners , which we meet with in the Scripture , are only to this end , to work this fear in our hearts . 44. Now this fear is nothing else , but such an awful regard of God , as may keep us from offending him . This the wise man tells us , Prov. 16. 17. The fear of the Lord is to depart f●om evil : so that none can be said truly to fear God , that is not thereby withheld from sin ; & this is but answerable to that common fear we have towards man , whoever we know may hurt us , we wil beware of provoking , & therefore if we be not as wary of displeasing God , it is plain we fear men , more then we do him . 45. How great a madness this is , thus to fear men above God , will soon appear , if we compare what man can do to us , with that which God can . And first , it is sure , it is not in the power of man ( I might say Divels , too ) to do us any hurt , unless God permit and suffer them to do it : so that if we do but keep him our friend , we may say with the Psalmist , The Lord is on my side , I fear not what man can do unto me . For let their malice be never so great , he can restrain , and keep them from hurting us , nay , he can change their minds towards us , according to that of the wise man , Pro. 16. 7. When a mans wayes please the Lord , he maketh even his enemies to be at peace with him . A notable example of this we have in Jacob , Gen. 32. who whem his brother Esau was coming against him as an enemy , God wonderfully turned his heart , so that he met him with all the expressions , of brotherly kindness , as you may read in the next Chapter . 46. But Secondly , suppose men were left at liberty to do thee what mischief they could ; Alas , their power goes but a little way , they may perhaps rob thee of thy goods , it may be they may take away thy liberty , or thy credit , or perchance thy life too ; but that thou knowest is the utmost they can do . But now God can do all this when he pleases , and that which is infinitely more , his vengeance reaches even beyond death it self , to this eternal Misery both of body and soul in hell ; in comparison of which death is so considerable , that we are notto look upon it with any dread . Fear not them that kill the body , and after that have no more that they can do , saith Christ , Luk. 12. 4. And then immediately adds , But I will forewarn you whom ye shall fear , fear him which after he hath killed , hath power to cast into hell , yea , I say unto you fear him . In which words the comparison is set between that greatest ill we can suffer from man , the loss of life , and those sadder evils God can inflicton us ; and the latter are found to be the only dreadful things , and therefore God only to be feared . 47. But there is yet one thing farther considerable in this matter , which is this , it is possible we may transgress against men , and they not know it , I may perhaps steal my neighbours goods , or defile his wife , and keep it so close that he shall not suspect me , and so never bring me to punishment for it ; but this we cannot do with God , he knows all things even the most secret thoughts of our hearts , and therefore though we commit a sin never so closely , he is sure to fit us , and will as surely if we do not timely repent , punish us eternally for it . 48. And now surely it cannot but be confest , that it is much safer displeasing men , then God ; yet alas our practice is as if we believed the direct contrary , there being nothing more ordinary with us , then for the avoiding of some present danger we fear from men , to rush our selves upon the indignation of God. And thus it is with us , when either to save our estates , or credits , or our very lives , we commit any sin , for that is plainly the chusing to provoke God , rather then man. 49. But God knows this case of the fear of men is not the only one wherein we venture to displease him , for we commit many sins , to which we have none of this temptation , nor indeed any other ; as for instance , that of common swearing , to which there is nothing either of pleasure , or profit to invite us . Nay , many times , we , who so fear the mischiefs that other men may do to us , that we are ready to buy them off with the greatest sins , do our selves bring all those very mischiefs upon us , by sins of our own chusing . Thus the careless prodigal robs himself of his estate , the deceitful & dishonest man , or any that lives in open notorious sin , deprives himself of his credit , and the drunkard , & glutton brings diseases on himself , to the shortning his life : And can we think we do at al fear God when that fear hath so little power over us , that though it be backt with the many present mischiefs , that attend one sin , it is not able to keep us from them ? surely such men are so far from fearing God , that they rather seem to defie him , resolve to provoke him , whatsoever it cost them , either in this world or the next . Yet so unreasonably partial are we to our selves that even such as these wil pretend to this fear : you may examine multitudes of the most gross scandalous sinners , before you shall meet with one that will acknowledg he fears not God. It is stran●e it should be possible for men thus to cheat themselves , but however it is certain , we cannot deceive God , he will not be mock● ; and therefore if we will not now so fear as to avoid sin , we shall one day fear , when it will be too late to avoid punishment . 50. A Fifth duty to God is , that of trusting in him , that is , depending and resting on him : and that is first in all dangers , Secondly in all wants . We are to rest on him in all our dangers both spiritual and temporal . Of the first sort are all those temptations , by which we are in danger to be drawn to sin . And in this respect he hath promised that if we resist the Divel he shall flie from us , Iam. 47. Therefore our duty is first to pray earnestly for Gods grace to enable us to overcome the temptation , and Secondly , to set our selves manfully to combat● with it , not yielding or giving consent to it in the least degree ; and whilst we do thus , we are confidently to rest upon God , that his grace will be sufficient for us , that he will either remove the temptation , or strengthen us to withstand it . 51. Secondly , in all outward and temporal dangers , we are to rest upon him , as knowing that he is able to deliver us , and that he will do so , if he see it best for us , & if we be such to whom he hath promised his protection , that is , such as truly fear him . To this purpose we have many promises in Scripture , Ps. 34. 7. The Angel of the Lord tarrieth round about them that fear him , and delivereth them ; & Ps. 34. 20. The Lord delivereth the souls of his Saints , and all that put their trust in him shall not be destitute ; and divers the like . And also we have many examples , as that of the three children in the furnace , Dan. 3. That of Daniel in the Lions Den , Dan. 6. And many others , all which serve to teach us this one lesson , that if we go on conscionably in performing our duty , we need not be dismayd for any thing that can befall us , for the God whom we serve , is able to deliver us . 52. Therefore in all dangers , we are first humbly to pray for his aid , and then to rest our selves cheerfully on him ; assuring our selves that he will give such an issue as shall be most for our good . But above all things , we must be sure to fix our dependance wholly on him , and not to relie on the creatures for help , much less must we seek to deliver our selves by any unlawful means ; that is by the committing of any sin , for that is like Saul , 1 Sam. 28. 7. To go to the witch , that is , to the Divel for help ; such courses do commonly deceive our hopes at the present , and in stead of delivering us out of our streights , plunge us in greater , and those much mroe uncomfortable ones , because then we want that which is the only support , Gods favour and aid which we certainly forfeit when we thus seek to rescue our selves by any sinful means . But supposing we could by such a way certainly free our selves from the present danger , yet alas we are far from having gain●d safety by it , we have only removed the danger from that which was less considerable , and brought it upon the most precious part of us , our soules ; like an unskilful Physician , that to remove a pain from the finger , strikes it to the heart ; we are therefore grosly mistaken , when we think we have played the good husbands , in saving our Liberties , or Estates , or Lives themselves by a sin ; we have not saved them but madly over-bought them , layed out our very souls on them ; And Christ tells us how little we shall gain by such bargains , Mat. 17. 26. What is a man profited if he shall gain the whole world , and lose his own soul. Let us therefore resolve never to value any thing we can possess in this world at so high a rate , as to keep it at the price of the least sin , but when ever things are driven to such an issue , that we must either part with some , perhaps all our worldly possessions , nay life it self or else commit a sin , let us then remember that this is the season for us to perform that great and excellent duty , of taking up the Cross which we can never so properly do , as in this case ; for our bearing of that which we have no possible way of avoiding , can at most be said to be but the carrying of the Cross , but then only can we be said to take it up , when having a means of escaping it by a sin , we rather chuse to endure the Cross then commit the Sin , for then it is not layed on us by any unavoidable necessity , but we willingly chuse it ; and this is highly acceptable with God , yet withall so strictly required by him , that if we fail of performing it ▪ when we are put to the tryal , we are not to be accounted followers of Christ , for so himself hath expresly told us , Mat. 16. 24. If any man come after me , let him deny himself , and take up his Cross and follow me ; and so again , Mar. 8. 34. It were therefore a good point of Spiritual Wisdom for us ▪ sometimes by some lower degrees of self-denyal , to fit our selves for this greater , when we shall be called to it ; we know he that expects to run a race will before-hand be often breathing himself , that he may not be foiled when he comes to run for the prize ; in like manner 't wil be fit for us , somtimes to abridg our selves somewhat of our lawful pleasure , or ease , or profit , sothat we may get such a mastery over our selves , as to be able to renounce al , when our ●bedience to God requires it . 53. And as we are thus to trust on God for d●liverance from danger , so are we likewise for supply of our wants ; and those again are either spiritual or temporal : our spiritual want is that of his grace to inable us to serve him without which we can do nothing ; and for this we are to depend on him , provided , we neglect not the means , which are prayer , and a careful using of what he hath already bestowed on us : For then we have his promise for it , he will give the holy spirit to them that ask it , Luke 11. 15. And unto him that hath shall be given , Mat. 25 , 29. that is , To him that hath made a good use of that grace he hath already , God will give more . We are not therefore to affright our selves with the difficulty of those things God requires of us , but remember he commands nothing , which he will not enable us to perform , if we be not wanting to our selves . And therefore let us sincerely do our parts , and confidently assure our selves , God will not fail of his . 54. But we have likewise temporal and bodily wants , and for the supply of them we are likewise to relie on him . And for this also we want not promises , supposing us to be of the number of them to whom they are made , that is , Gods faithful Servants . They that fear the Lord lack nothing , Psal. 34. 9 , & v. 10. They that seek the Lord shall want no manner of thing that is good : Again , Psa. 33. 18 , 19. Behold the eye of the Lord is upon them that fear him , upon them that hope in his mercy , to deliver their souls from death , and to feed them in time of famine . Examples also we have of this , as we may see in the case of Eliah , and the poor widdow , 1 Kings 17. And many others . 55. We are therefore to look up to him for the provision of all things necessary for us , according to that of the Psalmist , The eyes of all wait upon thee , O Lord , and thou givest them meat in due season . And our Saviour hath taught us to pray for our daily-bread ; thereby teaching us , that we are to live in continual dependance upon God for it . Yet I mean not by this , that we should so expect it from God , as to give up our selves to idleness and expect to ●e fed by miracle . No , our honest industry , and labour is the means by which God ordinarily gives us the necessaries of this life , and therefore we must by no means neglect that . He that will not labour , let him not eat , sayes the Apostle , 2 Thes. 3. 10. And we may believe God will pronounce the same sentence , and suffer the slothful person to want even necessary food . But when we have faithfully used our own endeavour , then we must also look up to God for his blessing on it , without which it can never prosper to us . And having done thus , we may comfortably rest our selves on his providence for such a measure of these outward things , as he sees fittest for us . 56. But if our condition be such , that we are not able to labour , and have no other means of bringing in the necessaries of life to our selves , yet even then we are cherfully to rest upon God , believing that he who feeds the Ravens , will by some means or other , though we know not what , provide for us , so long as he pleases we shall continue in this world , and never in any case torment our selves with Carking , and distrustful thoughts , but as the Ap●stle , 1 Pet. 5. 7. Cast all our care on him who careth for us . 57. This is earnestly prest by our Saviour , Mat. 6. Where he abundantly shews the folly of this sin of distrust . The place is a most excellent one , and therefore I shall set it down at large , Ver 25 Therefore I say unto you , take no thought for your life , what you shall eat , or what you shall drink ; neither for your body , what you shall put on , is not the life more then meat , and the body then rayment ? Behold the fowles of the air , for they sow not neither do they reap nor gather into barnes , yet our heavenly Father feedeth them . Are ye not , much better then they ? which of you by taking thought can add one cubit to his stature ? and why take ye thought for rayment ? consider the lilies , of the field how they grow , they toil not , neither do they spin , and yet I say unto you , that even Solomon in all his glory was not arayed like one of these . Wherefore if God so clothe the grass of the field , which to day is , and to morrow is cast into the oven , shall he not much more clothe you , O ye of little Faith ? Therefore take no thought , saying , what shall we eat , or what shall we drink , or where with all shall we be clothed . ( for after all these things do the Gentiles seck ) for your heavenly Father knoweth that ye have need of all these things ? But seek ye first the Kingdom of God and his righteousness , and then all these things shall be added unto you : Take therefore no thought for the morrow , for the morrow shall take thought for the things of it self , sufficient unto the day is the evil thereof : I might add many other texts to this purpose but this is so full , and convincing , that I suppose it needless . 58. All therefore that I shall say more concerning this duty is to put you in mind of the great benefits of it ; as first , that by this trusting upon God , you engage and hind him to provide for you . Men , you know , think themselves highly concern'd not to fail those that depend and trust upon them : and certainly God doth so much more . But then Secondly , there is a great deal of ease , and quiet in the practice of this duty ; it delivers us from all those carkings , and immoderate cares which disquiet our minds , break our sleep , and grieves even our very heart . I doubt not but those that have felt them , need not be told they are uneasie . But then methinks that uneasiness should make us forward to imbrace the means for the removing of them , and so we see it too often doth , in unlawful ones ; men will cheat , and steal , and lie and do any thing to deliver themselves from the fear of want . But alas , they commonly prove but deceitful remedies : They bring Gods curse on us , and so are more likely to betray us to want , then to keep us from it . But if you desire a certain and unfailing cure for cares , take this of relying upon God. 59. For what should cause that man to fear want , that knows he hath one that cares for him , who is al-sufficient , and will not suffer him to want what is fit for him . If a poor man had but a faithful promise fro● a wealthy person , that he would never suffer him to want , it is sure he would be highly cheered with it , and would not then think fit to be as carking as he was before , and yet a mans promise may fail us , he may either grow poor , and not be able , or he may prove false , and not be willing to make good his word . But we know God is subject neither to impoverishing nor deceit . And therefore how vile an injury do we offer to him , if we dare not trust as much upon his promise , as we would on that of a man , yea and how great a mischief do we do our selves by loading our minds with a multitude of vexatious , and tormenting cares , when we may so securely cast our burden upon God. I conclude this in the words of the Apostle , Phil. 4. 6. Be careful for nothing , but in every thing by Prayer , and supplication , with thanksgiving ; let your requests be made known unto God. PARTITION II. Of HUMILITY Of Submission to Gods Wil , in respect of Obe●ience of Patience in all sorts of sufferings ; and of HONOUR ●ue to God in several wayes in his House , Possessions , His Day , Word , Sacraments , &c. § 1. A Sixth duty to God is humility , that is , such a sense of our own meanness , and his excellency , as may work in us a lowly and unfeigned submission to him ; This submission is twofold , First to his will , Secondly to his Wisdom . 2. The submission to his will is also of two sorts , the submission either of obedience , or patience . That of obedience , is our ready yielding our selves up to do his will , so that when God hath by his command made known to 〈◊〉 what his pleasure is , cheerfully , and readily to set about it . To enable us to this , humility is exceeding necessary , for a proud person is of all others the unaptest to obey , and we see men never pay an obedience but where they acknowledg the person commanding to be some way above them . And so it is here , if we be not throughly perswaded , that God is infinitely above us , that we are vileness , and nothing in comparison of him , we shall never pay our due obedience . 3. Therefore if ever you mean to obey intirely ( as you must if ever you mean to be saved ) get your hearts possest with the sense of that great unspeakable distance that is between God and you . Consider him as he is a God of infinite Majestly , and glory , and we poor worms of the earth ; he infinite in power , able to do all things ; and we able to do nothing , not so much as to make one hair white or black , as our Saviour speaks , Mat. 5. 36. He of infinite purity and holiness , and we polluted and defiled , wallowing in all kind of sins , and uncleanness ; he unchangeable and constant , and we subject to change and alteration every minuts of our lives . He eternal and immortal , and we frail mortals , that when ever he taketh away our breath we die ; and are turned again to our dust , Psal. 104. 29. Consider all this , I say , and you cannot but acknowledg a wide difference betwixt God and man , and therefore may well cry out with Job , after he had approach't so near to God , as to discern somwhat of his excellency , Iob 42. 56. Now mine eyes seeth thee , wherefore I abhor my self and repent in dust and ashes . 4. And even when this humility hath brought us to obedience , it is not then to be cast off , as if we had no farther use of it ; for there is still great use , nay necessity of it , to keep us from any high conceits of our performances , which if we once entertain , it will blast the best of them , and make them utterly unacceptable to God ; like the strictness of the Pharisee , which when once he came to boast of , the Publican was preferred before him , Luke 18. The best of our works are so full of infirmity and pollution ; that if we compare them with that perfection , and purity , which is in God , we may truly say with the Prophet , All our righteousnesses are as filthy rags , Isaiah 64. 6. And therefore to pride our selves in them , is the same madness , that it would be in a begger , to brag of his apparel when it is nothing but vile rags , and tatters . Our Saviours precept in this matter must alwayes be remembred , Lnke 17. 10. When you have done all those things which are commanded you , say , we are unprofitable servants ; if when we have done all , we must give our selves no better a title , what are we then to esteem our selves , that are so far from doing any considerable part , of what we are commanded ? Surely that worser name of slothful and wicked servant , Mat. 25. 26. We have no reason to think too bad for us . 5. A Second sort of submission to his will , is that of patience , this stands in suffering his will , as that of obedience did in acting it , and is nothing else , but a willing and quiet yielding to whatever afflictions it pleases God to lay upon us . This the formentioned humility will make easie to us ; for when our hearts are throughly possest with that reverence and esteem of God , it will be impossible for us to grudg or murmure at what ever he does . We see an instance of it in Old Elie. 1 Sam. 3. Who after he had heard the sad threatnings of God against him , of the destruction of his family , the loss of the Priesthood , the cutting off both his sons in one day , which were all of them afflictions of the heaviest kind , yet this one consideration , that it was the Lord inabled him calmly and quietly to yield to them ; saying , Let him do what seemeth him good , ver . 18. The same effect it had on David , in his sufferings , Psal. 39. 9. I was dumb , I opened not my mouth , because thou didst it : God doing it silenced all murmurings and grumblings in him . And so must it do in us , in all our afflictions , if we will indeed approve our humility to God. 6. For surely you will not think that child hath due humility to his parent or that servant to his Master , that when they are corrected , shall flie in the Father or Masters face . But thus do we when ever we grudg and repine at that which God layes upon us . But besides the want of humility in our so doing , there is also a great want of justice in it ; for God hath as we are his creatures , a right to do with us what he will , and therefore for us to resist that right of his , is the highest injustice , that can be ; nay farther , it is also the greatest folly in the world , for it is only our good that God aims at in afflicting us ; that heavenly Father is not like our earthly ones , who sometime correct their children , only to satisfie their own angry humour , not to do them good . But this is subject to no such frailties , he doth not afflict willingly , nor grieve the children of men , Lam. 3. 33. They are our sins , which do not only give him just cause , but even force , and necessitate him to punish us . He carries to us the bowels and affections of the tenderest Father ; now when a Father sees , his child stubborn , and rebellious , and running on in a course that will certainly undo him , what greater act of Fatherly kindness can he do then chasten and correct him , to see if by that means he may amend him ; nay indeed he could not be said to have true kindness to him , if he should not . And thus it is with God when he sees us run on in sin , either be must leave off to love us , and so leave us to our selves , to take our own course ; and that is the heaviest curse that can befal any man ; or else if he continue to love us , he must correct and punish us , to bring us to amendment . Therefore when ever he strikes , we are in all reason , not only patiently to lie under his rod , but ( as I may say ) kiss it also ; that is , be very thankful to him , that he is pleased , not to give us over to our own hearts lusts , Psal. 81. 12. But still continue his care of us , sends afflictions , as so many messengers to call us home to himself . You see then how gross a folly it is to murmure at those stripes , which are meant so graciously ; it is like that of a froward patient , which reproaches and reviles the Physician that comes to cure him , and if such a one be left to die of his disease , every one knows whom he is to thank for it . 7. But it is not only quietness , no nor thankfulness neither under afflictions , that is the full of our duty in this matter ; we must have fruitfulness also , or all the rest will stand us in no stead . By fruitfulness I mean the bringing forth that , which the afflictions were sent to work in us , viz. the amendment of our lives . To which purpose in time of affliction it is very necessary for us to call our selves to an account , to examine our hearts and lives , and search diligently , what sins lie upon us , which have provoked God thus to smite us , and whatsoever we find our selves guilty of , humbly to confess to God , and immediately to forsake for the rest of our time . 8. All I shall add concerning this duty of patience , is , that we are as much bound to it in one sort of sufferings , as another , whether our suffering be so immediately from Gods hand , that no creature hath any thing to do in it , as sickness , or the like ; or whether it be such , wherein men are the instruments of afflicting us . For it is most sure , when any man doth us hurt , he could not do it , without Gods permission , and sufferance , and God , may as well make them the instruments of punishing us , as do it more directly by himself ; and it is but a counterfeit patience , that pretends to submit to God , and yet can bear nothing from men ; we see holy Iob , who is set forth to us as a pattern of true patience , made no such difference in his afflictions , he took the loss of his Cattel , which the Chaldeans and Sabeans rob'd him of , with the very same meekness , with which he did that , which was consumed by fire from heaven . When therefore we suffer any thing from men , be it never so unjustly in respect of them , we are yet to confess it most just in respect of God , and therefore in stead of looking upon them with rage , and revenge , as the common custom of the world is , we are to look up to God , acknowledg his justice in the affliction , begging his pardon most earnestly for those sins , which have provoked him to send it , and patiently and thankfully bear it , till he shall see fit to remove it ; still saying with Job , Blessed be the name of the Lord 9. But I told you , humility contained in it a submission not only to his Will , but also to his Wisdom ; That is , to acknowledg him infinitely wise , and therefore that whatever he doth , is best and fittest to be done . And this we are to confess both in his commands , and in his disposing , and ordering of things : First , whatsoever he commands us , either to believe or do , we are to submit to his wisdom in both , to believe whatever he bids us believe , how impossible soever it seem to our shallow understandings , and to do whatever he commands us to do , how contrary soever it be to our fleshly reason , or humour ; and in both to conclude that his commands are most fit and reasonable however they appear to us . 10. Secondly , We are to submit to his wisdom in respect of his disposal and ordering of things , to acknowledg he disposes all things most wisely , and that not only in what concerns the world in general , but also in what concerns every one of us in particular , so that what condition soever he puts us in , we are to assure our selves , it is that , which is best for us , since he chuses it for us , who cannot erre . And therefore never to have impatient desires of any thing in this world ; but to leave it to God to fit us with such an estate and condition , as he sees best for us , and there let us quietly and contentedly rest , yea though it be such , as of all others we should least have wisht for our selves . And this surely cannot but appear very reasonable to any , that hath humility ; for that having taught him , that God is infinitely wise , and he very f●olish , he can never doubt , but that it is much more for his good that God should chuse for him , then he for himself , even as it is much more for the childs good , to have the parent chuse for it , then to be left to those silly choices it would make for its self . For how many times would it cut and burn , and mischief it self , if it might have every thing it desires ? And such children are we , we many times eagerly desire those things , which would undoe us , if we had them . Thus many times we wish for wealth and honour and beauty , and the like , when if we had them , they would only prove snares to us , we should be drawn into sin by them . And this God who knows all things sees , though we do not , and therefore often denies us those things , which he sees will tend to our mischief , and it is his abundant mercie , that he doth so . Let us therefore when ever we be disappointed of any of our aimes and wishes , not only patiently but joyfully submit to it , as knowing that it is certainly best for us , it being chosen by the unerring wisdom of our heavenly Father . 11. A Seventh duty to God is Honour ; that is , the paying him such a reverence and respect as belong to so great a Majestie . And this is either inward or outward . The inward is the exalting him in our hearts , having alwayes the highest and most excellent esteem of him . The outward is the manifesting and shewing forth that inward , and that is the first general in the whole course of our lives , the living like men that do indeed carry that high esteem of God. Now you know if we bear any special reverence but to a man , we will be careful not to do any foul or base thing in his presence , and so if we do indeed honour God , we shall abhor to do any unworthy thing in his sight . But God sees all things , and therefore there is no way to shun the doing it in his sight , if we do it at all ; therefore if we do thus reverence him , we must never at any time do any sinful thing . 12. But besides this general way of honouring God , there are many parti●ular acts , by which we may honour him , and those acts are divers according to the several particulars , about which they are exercised . For we are to pay this honour not only immediately to himself , but also by a due estimation , and account of all those things , that neerly relate or belong to him . Those are especially Six , First his House . Secondly his Revenue or incom , ( as I may say ) Thirdly his Day , Fourthly his Word , Fifthly his Sacraments , and Sixthly his Name ; and every one of these is to have some degree of our reverence and esteem . 13. First his House , that is , the Church , which being the place set apart for his publick worship , we are to look on it , though not as holy in respect of its self , yet in respect of its use , and therefore must not prophane it by imploying it to uses of our own . This Christ hath taught us by that act of his , Mat. 21. 12. In driving the buyers and sellers out of the Temple , saying , my house shall be called the house of prayer : And again , Jo. 2. 16. Make not my Fathers house of a house merchandice : by which it is clear , Churches are to be used only for the services of God , and we are to make that the only end of our coming thither , and not to come to Church , as to a market , to make bargains , or dispatch businesses with our neighbours , as is too common among many . But when ever thou enterest the Church , remember that it is the house of God , a place where he is in an especial manner present , and therefore take the counsel of the wise man , Eccles. 5. 1. And keep thy foot when thou goest into the house of God ; that is , behave thy self with that godly awe and reverence , which belongs to that great Majestie , thou art before . Remember that thy business there is to converse with God , and therefore shut out all thoughts of the world , even of thy most lawful business , which though they be allowable , at another time , are here sinful . How fearful a guilt is it then to entertain any such thoughts , as are in themselves wicked ? It is like the treason of Judas , who pretended indeed to come to kiss his Master , bu● brought with him a band of souldiers to apprehend him . Mat. 26. We make shew in our coming to Church , of serving and worshipping God , but we bring with us a train of his enemies , to provoke and despite him . This is a wickedness that may out●ie the profaneness of these dayes , in turn●ng Churches into stables ; for sinful and ●olluted thoughts are much the worst sort of ●beasts . 14. The Second thing to which respect belongs , is his revenue or income ; that is , whatsoever is his peculiar possessions , set apart for the maintenance of those that attend his service ; those were the Priests in time of the Law , and Ministers of the Gospel now with us . And what ever is thus set apart we must look on with such respect as not to dare to turn it to any other use . Of this sort some are the free-will-offerings of men , who have sometimes of their own accord given some of their goods or lands to this holy use ; and whatsoever is so given , can neither by the person that gave it , nor any other be taken away without great that sin of sacriledg . 15. But besides these , there was among the Jews , and hath alwayes been in all Christian Nations , something allotted by the Law of the Nation , for the support and maintenance of those that attend the service of God. And it is but just and necessary it should be so , that those who by undertaking that Calling are taken off from the wayes of gaining a livelyhood in the world , should be provided for by them , whose souls they watch over . And therefore it is most reasonable , which the Apostle urges in this matter , 1 Cor. 9. 11. If we have sown unto you spiritual things , is it a great thing if we shal reap your carnal things ? That is , the most unreasonable for men to grudg the bestowing a few carnal things , the outward necessaries of this temporal life on them , from whom they receive spiritual things , even instruction and assistance towards the obtaining an eternal life . 16. Now whatsoever is thus appointed for this use , may by no means be imployed to any other . And therefore those tithes which are here by Law allotted for the maintenance of the Ministry , must by no means be kept back , nor any tricks or shifts used to avoid the payment either in whole or in part . For first it is certain , that it is as truly theft as any other robbery can be , Ministers having right to their tithes by the same Law , which gives any other man right to his estate . But then Secondly , it is another manner of robbery , then we think of , it is a robbing of God , whose service they were given to maintain , and that you may not doubt the truth of this , it is no more then God himself hath said of it , Mal. 3. 8. Will a man rob God ? yet ye have robbed me ; yet ye say , wherein have we robbed thee ? in tithes and offerings Here it is most plain , that in Gods account the withholding tithes is a robbing of him . And if you please , you may in the next verse see , what the gains of this robbery amounts to , Yea are cursed with a curse . A curse is all is gotten by it , and common experience shews us , that Gods vengeance doth in a remarkable manner pursue this sin of Sacriledg , whether it be that of withholding tithes , or the other of seizing on those possessions , which have been voluntarily consecrated to God. Men think to inrich themselves by it ; but it usually proves directly contrary ; this unlawful gain becomes such a Canker in the estate , as often eates out even that we had a just title too . And therefore if you love ( I will not say your souls , but ) your estates , preserve them from that danger by a strict care never to meddle with anything set a part for God. 17. A Third thing , wherein we are to express our reverence to God , is the hallowing of the times , set apart for his service . He who hath given all our time , requires some part of it to be paid back again , as a rent or tribute of the whole . Thus the Jews kept holy the seventh day : and we Christians the Sunday , or Lords day , the Jews were in their Sabbath especially to remember the Creation of the world , and we in ours , the resurrection of Christ by which a way is made for us into that better world we expect hereafter . Now this day thus set a part , is to be imployed in the worship and service of God , and that first more solemnly and publickly in the Congregation , from which no man must then absent himself without a just cause : and Secondly , privatly at home ; in praying with , and instructing our families , or else in the yet more private duties of the closet , a mans own private prayers , reading meditating , and the like . And that we may be at leisure for these a rest from all our worldly business is commanded ; therefore let no man think that a bare rest from labour is all that is required of him on the Lords day , but the time which he saves from the works of his calling , he is to lay out on those spiritual duties . For the Lords Day was never ordained to give us a pretence for idleness , but only to change our imployment from worldly , to heavenly ; much lesse was it meant , that by our rest from our callings , we should have more time free to bestow upon our sins , as too many do , who are more constant on that day at the Alehouse , then the Church . But this rest was commanded , first to shadow out to us that rest from sin which we are bound to all the dayes of our lives . And secondly to take us off from our worldly business , and to give us time to attend the service of God , and the need of our souls . 18. And surely if we rightly consider it , it is a very great benefit to us that there is such a set time , thus weekly returning for that purpose . We are very intent , and busy upon the world , and if there were not some such time appointed to our hands , it is to be doubted , we should hardly allot any our selves : And then what a starved condition must these poor soules of ours be in , that shall never be afforded a meal , whereas now there is a constant diet provided for them , every Sunday , if we will conscionably imploy it , may be a festival day to them ; may bring them in such spiritual food , as may nourish them to eternal life . We are not to look on this day with grudging , like those in Amos 8. 5. Who ask , When will the Sabbath be gone , that we may set forth wheat ? As if that time were utterly lost , which were taken from our worldly business . But we are to consider it , as the gainfullest , as t●e joyfullest day of the week , a day of harvest , wherein we are to lay up in store for the whole week , nay for our whole lives . 19. But besides this of the weekly Lords day , there are other times , which the Church hath set apart for the remembrance of some special mercies of God , such as the Birth , and Resurrectoon of Christ , the Descent of the Holy Ghost , and the like ; and these dayes we are to keep in that manner which the Church hath ordered , to wit in the solemn worship of God , and in particular thanksgiving for that special blessing we then remember . And surely whoever is truely thankful for those rich mercies , cannot think it too much to set apart some few dayes in a year for that purpose . But then we are to look that our Feasts be truly spiritual , by imploying the day thus holily , and not make it an occasion of intemperance and discords as too many do , who consider nothing in Christmas and other good times , but the good cheers and jollity of them . For that is doing despight , in stead of honour to Christ , who came to bring all purity and soberness in the world , and therefore must not have that coming of his remembred in any other manner . 20. Other dayes there are also set a part in memory of the Apostles , and other Saints , wherein we are to give hearty thanks to God , for his graces in them , particularly that they were made instruments of revealing to us Christ Iesus , and the way of salvation , as you know the Apostles were by their Preaching throughout the world . And then farther , we are to meditate on those Examples of holy life , they have given us , and stir up our selves to the imitation thereof . And whoever does uprightly set himself to make these uses of these several holy dayes , will have cause , by the benefit he shall find from them , to thank and not to blame the Church for ordering them . 21. Another sort of dayes there are , which we are likewise to observe , and those are dayes of fasting and humiliation ; and whatever of this kind the Church injoynes , whether constantly at set times of the year , or upon any special and more sudden occasion , we are to observe in such a manner as she directs ; that is , not only in a bare abstaining from meat , which is only the bodies punishment , but in afflicting our soules , humbling them deeply before God , in a hearty confessing , and bewailing of our own , and the nations sins , in earnest Prayers for Gods pardon , and forgiveness , and for the turning away of those judgments , which those sins have called for , But above all , in turning our selves from our sins , loosing the bands of wickedness ; as Isaiah speaks , Chap. 58. 6. And exercising our selves in works of mercy , dealing our bread to the hungry , and the like , as it there followes . 22. Fourthly , we are to express our reverence to God , by honouring his Word ; and this we must certainly do , if we do indeed honour him ; there being no surer sign of our dispising any person , then the setting light , by what he sayes to us ; as on the contrary , if we value one every word he speaks will be of weight with us . Now this word of God is expresly contained in the holy Scriptures , the Old and New Testament , where he speaks to us , to shew us his Will , and our duty . And therefore to this Word of his we are to beare a wonderful respect , to look upon it , as the rules , by which we must frame all the actions of our life ; and to that end to study it much , to read in it as often as we can , if it may be never to let a day pass us , without reading , or hearing some part of it read . 23. But then that is not all : We must not only read , but we must mark what we read , we must diligently observe , what duties there are which God commands us to perform , what faults they are , which God there charges us not to commit , together with the rewards promised to the one , and the punishments threatned to the other . When we have thus marked , we must lay them up in our memory , not so loosely , and carelesly , that they shall presently drop out again ; but we must so fasten them there by often thinking , and meditating on them , that we may have them ready for our use . Now that use is the directing of our lives ; and therefore whenever we are tempted to the committing of any evil , we are then to call to mind , this is the thing , which in such a Scripture is forbidden by God , and all his vengeances threatned against it ; and so in like manner when any opportunity is offered us of doing good to remember , this is the duty , which I was exhorted to in such a Scripture , and such glorious rewards promised to the doing of it : and by these considerations strengthen our selves for resisting of the evil and performance of the good . 24. But besides this of the written Word , it hath pleased God to provide yet further for our instruction , by his Ministers , whose office it is to teach us Gods Will , not by saying any thing contrary to the written word ; ( for whatsoever is so , can never be Gods Will ) but by explaining it , and making it easier to our understandings , and then applying it to our particular occasions , and exhorting , and stirring us up to the practice of it ; all which is the end , at which first their Catechizing and then their preaching aimeth . And to this we are to bear also a due respect , by giving diligent heed thereto , not only being present at Catechizings and Sermons , and either sleep out the time , or think of somewhat else , but carefully marking what is said to us . And surely if we did but rightly consider , how much it concern us , we should conclude it very reasonable for us to do so . 25. For First as to that of Catechizing , it is the laying the foundation upon which all Christian Practice must be built , for that is the teaching us our duty , without which it is impossible for us to perform it . And though it is true , that the Sriptures are the Fountains , from whence this knowledg of duty must be fetched , yet there are many who are not able to draw it from this fountain themselves , and therefore it is absolutely necessary it should be thus brought to them by others . 26 This Catechizing is generally look't on as a thing belonging only to the youth , and so indeed it ought , not because the oldest are not to learn , if they be ignorant , but because all children should be so instructed , that it should be impossible for them , to be ignorant when they come to years . And it neerly concerns every Parent , as they will free themselve ; from the guilt of their childrens eternal undoing , that they be careful to see them instructed in all necessary things ; to which purpose it will be fit early to teach then some short Catechism , of which sort none so fit as the Church-Catechism ; yet are they not to rest on these endeavours of their own ; but also to call in the Ministers help , that he may build them up farther in Christian Knowledg . 27. But alas ! it is too sure , that parents , have very much neglected this duty , and by that means it is that such multitudes of men and women , that are called Christians , know no more of Christ , or any thing , that concerns their own soules , then the mearest heathen . 28. But although it were their Parents fault , that they were not instructed , when they were young , yet it is now their own if they remain still ignorant ; and it is sure , it will be their own ruine and misery , if they willfully continue so . Therefore whoever it be , of what age or condition soever , that is in this ignorant estate , or in any such degree of it , that he wants any part of necessary saving knowledg ; let him as he loves his soul , as ever he would escape eternal damnation , seek out for instruction , & let no fear of shame keep any from it ; for first it is certain the shame belongs only to the wilful continuing in ignorance , to which the desire of learning is directly contrary , and is so far from a shameful , that it is a most commendable thing , and will be sure to be so accounted by all wise and good men . But Secondly , suppose some prophane , senseless people should deride it , yet sure that shame were in all reason to be undergon joyfully , rather then venture on that confusion of face , which will at the day of judgment befal those , who to avoidalittle false shame amongst men , have gone on in a wilful ignorance of their duty , which ignorance wil be so far from excusing any sins they shall commit , that it adds one great & heavy sin to all the rest , even the dispising that knowledg , which is offered to them . How hainous a sin that is , you may learn in the First Chapter of the Proverbs , where hating knowledg , ver . 29. is said to be the thing that draws down those sad vengeances forementioned , even Gods forsaking men , laughing at their calamity , in stead of helping them : which is of all other conditions in the world , the most miserable , & surely they are madly desperat , that will run themselves into it . 29. As for those who have already this foundation laid , by the knowledg of the grounds of Christian Religon , there is yet for them a farther help provided , by Preaching . And it is no more then needs , for God knows , those that understand their duty well enough , are too apt to forget it ; nay , sometimes by the violence of their own lusts to transgress it , even when they do remember it , and therefore it is very useful , we should often be put in mind of it , to prevent our forgetting , and also often exhorted and assisted , to withstand those lusts which draw us to those transgressions . And to these purposes preaching is intended ; First , to warn us , to be upon our guard against our spiritual enemy , and then to furnish us with weapons for the fight ; that is , such means and helps , as may best enable us to beat off temptations , and get the victory over them . 30. Since therefore this is the end of preaching , we must not think we have done our duty , when we have heard a Sermon , though never so attentively , but we must lay up in our hearts those instructions , and advices we there meet with & use them faithfully to that end of overcoming our sins . Therefore when ever thou comest to the Physician of thy soul , do as thou wouldst with the Physician of thy body ; thou comest to him not only to hear him talk , and tell thee what will cure thee , but also to do according to his directions ; and if thou dost not so here , thou art as vain , as he that expects a bare receipt from his Doctor shall cure him , though he never make use of it . Nay , thou art much more vain and ridiculous , for that though it do him no good , will do him no harm● he shall be never the worse for having bin taught a medicine , though he use it not : but in these spiritual receipts , it is otherwise , if we use them not to our good , they will do us a great deal of harm , they will rise up in judgment against us , and make our condemnation so much the heavier . Beware therefore not to bring that danger upon thy self , but when thou hast heard a Sermon , consider with thy self what directions there were in it , for enabling thee to eschew evil , or to do good . And if there were any thing especially concern'd thine own bo●ome sin , lay that close to thy heart , and all the week after make it matter of medit●tion , think of it even whilst thou art at thy work , if thou wantest other time ; and not only think of it , but ●et to the practice of it , do what thou wert advised to , for the subduing sins and quickning grace in thee . Finally look carefully to practice the counsel of the Apostle , Ia. 1. 22. Be ye doers of the word not hearers only deceiving your own soules : to hope for good from the word , without doing of it , is , it seems , nothing but a deceiving our selves ; Let us never therefore measure our godliness by the number of Sermons which we hear , as if the hearing many were a certain mark of a good Christian , but by the store of fruit we bring forth by them , without which all our hearing will serve but to bring us in that heavier portion of stripes , which belongs to him that knows his Masters will and does it not , Lu. 12. 47. But this reverence which is due to preaching we must not pay to all that is now a dayes called so , for God knows there are many false Prophets gone out into the world , as the Apostle speaks , 1 Jo. 4 1. And now , if ever , is that advice of his necessary , to trie the Spirits whether they be of God : But what I have sayed , I mean only of the preaching of those , who first have a lawfull calling to the Office , and secondly frame their doctrine according to the right rule , the written word of God. But if any man say he is not able to judg whether the doctrine be according to the Word or no , let him at least try it by the common known rules of duty , which he doth understand , and if he find it a doctrine , giving men liberty to commit those things , which are by all acknowledged sins ; such as rebellion , injustice , unmercifulness , uncleanness , or the like he may conclude it is utterly contrary to God , and his Word , and then abhorence , and not reverence belongs to it . 31. Fifthly , we are to express our honouring of God , by receiving his Sacraments , those are two , Baptisme , and the Supper of the Lord. And this we are to do ; First , by our high esteem of them ; Secondly , by our reverent usage of them ; we are first to prize them at a high rate , looking on them , as the instruments of bringing to us the greatest blessings we can receive . The first of them , Baptisme that enters us into covenant with God , makes us members of Christ , & so gives us right to all those precious benefits , that flow from him , to wit pardon of sins , sanctifying grace , and heaven it self , on condition we perform our parts of the covenant . And as for the Lords Supper , that is not only a signe and remembrance of Christ , and his death ; but it is actually the giving Christ , and all the fruits of his death to every worthy receiver , and therefore there is a most highest estimation , and value due to each of them . 32. And not only so ; but in the second place we must shew our r●●erence in our usage of them , and that First before , Secondly at , and Thirdly after the time of receiving them . It is true that the Sacrament of Baptisme being now administered to us , when we are infants , it is not to be expected of us , that we should in our own persons do any thing , either before or at the time of receiving it , those performances were strictly required of all persons , who were baptised , when they were of years . But for us , it suffices to give us right to Baptisme , that we are born within the pale of the Church , that is , of Christian parents ; and all that is required at that time , is , what we can only perform by others , they in our stead promising that when we come to years , we will perform our parts of the Covenant . But by how much the less we are then able to do , so much the greater bond lies on us , to perform those after-duties required of us , by which we are to supply the want of the former . 33. Now if you would know what those duties are , look over those promises which your Godfathers and Godmothers then made in your name , and you may then learn them . I cannot give you them in a better form , then that of our Churches Catechisme which tells : That our Godfathers and Godmothers did promise , and vow three things in our names ; First , that we should forsake the Divel and all his works , the pomps and vanities of this wicked world , and all the sinful lusts of the flesh : where by the Divel is meant . First , the worshipping of all false gods , which is indeed but worshipping the Divel : A sin which at the time of Christs coming into the world , was very common ; most part of mankind then living in that vile Idolatry . And therefore when Baptisme was first ordained , it was but needful to make the forsaking of those false gods , a principal part of the vow . And though those false worships are now much rarer , yet there was one special part of them , which may be feared to be yet too common among us , and that is all sorts of un●leanness , which though we do not make ceremonies of our religion as the heathens did of theirs , yet the committing thereof is a most high provocation in Gods eyes , such as drew him to destroy whole Cities with fire and brimstone , as you may read , Gen. 19. Nay , the whole world with water , Gen. 6. and will not fail to bring down judgments , and strange ones on any that continue therein ; and therefore the forsaking them well deserves to be look't on , as an especial part of this promise . Besides this all dealing with the Divel is here vowed against , whether it be by practising witcheraft our selves , or consulting with those that do upon any occasion whatever , as the recovery of our health , our goods or what ever else . For this is a degree of the former sin , it is the forsaking of the Lord , and setting up the Divel for our God , whilst we go to him in our needs for help 34. But we also renounce all the works of the Divel , and those are either in general all those which the Divel tempts us to , or else those particular kinds of sin , which have most of his image on them ; that is , those which he himself most practices , such are pride ( which brought him from being an Angel of light to the accursed condition he is now in ) and lying ; he is , as our Saviour saith , Jo 8. 44. A liar , and the Father of it ; and such also are malice and envy , especially killing , and destroying of others , for he was a murderer from the beginning . Io 8. 44. But above all , there is nothing wherein we becom so like him , as in tempting & drawing others to sin ; which is his whole trade , and business , and if we make it any part of ours , we becom like that roaring Lyon , that goes about seeking whom he may devour , 1 Pet. 5. 8. 35. The second thing we vow to forsake , is the pomps and vanities of this wicked world . By the pomps and vanities there are several things meant , some of them , such as were used by the heathens , in some unlawful sports of theirs , wherein we are not now so much concern'd , there being none of them remaining among us but besides that , there is meant all excess either in diet or sports , or apparel , when we keep not those due measures , which either by the general rules of sobriety , or the particular circumstances of our qualities and callings we are bound to . Next , by the wicked world we may understand , first the wealth and greatness of the world , which though we do not so totally renounce , that it is unlawful for a Christian to be either rich , or great , yet we thus far promise to forsake them , that we will not set our hearts upon them , nor ever either get , or keep them by the least unlawful means . Secondly by the wicked world , we may understand the companies and customes of the world ; which so far as they are wicked , we here renounce ; that is , we promise never to be drawn by company to the commission of a sin , but rather to forsake the most delightful company , then be ensnared by it ; nor yet by custome , but rather venture the shame of being thought singular , ridiculous persons , walk as it were in a path by our selves , then put our selves into that broad way , that leads to destruction , by giving our selves over to any sinful custom , how common soever it be grown . If this part of our vow were but throughly considered , it would arme us against most of the temptations the world offers us , company and custome being the two special instruments by which it works on us . 36. A third thing we renounce is all the sinful lusts of the flesh : where the flesh is to be understood in that sense , wherein the Scripture often uses it , for the fountain of all disordered affections . For though those unclean desires , which we ordinarily call the lusts of the flesh , are meant here , yet they are not the only things here contained , there being divers other things , which the Scripture calls the works of the flesh ; I cannot better inform you of them , then by setting down that list S. Paul gives of them , Gal. 5. 19 , 20 , 21. Now the works of th● fl●sh are manifest , which are these , adultry , fornication , uncleanness , lasciviousness , idolatry , witcheraft , hatred , variance , emulations , wra●h , strife , seditions , heresies , Envyings , murders , drunkenness , revilings , and such like . This with those other discription● , you w●ll find scattered in several places of Scripture will shew you , there are many things contained under this part of your vow , the forsaking all the sinful lusts of the flesh . 37. The secend thing our Godfathers and Godmothers promised for us , was that we should belive all the Articles of the Christian faith . These we have summed up together , in that which we call the Apostles Creed , which since we promise to believe , we are supposed also to promise to learn them , and that not only the words , but likewise the plain sense of them , for who can believe what he either never heard of , or knows not any thing of the means of it ? Now by this believing is meant not only the consenting to the truth of them , but also the living like them that do believe ; As for Example , our believing that God created us , should make us live in that subjection and obedience to him , which becomes creatures to their Creator ; the believing that Christ redeemed us , should make us yeild up our selves to him as his purchase , to be disposed wholy by him , and imployed only in his service . The believing a judgment to come , should give us care so to walk , that we may not be condemned in it . And our believing the life everlasting should make us diligent so to imploy our short moment of time here , that our everlasting life may be a life of joy , not of misery to us . In this manner from all the Articles of the Creed , we are to draw Motives to confirm us in all Christian Practice ; to which end it is that our learning , and believing of them tends and therfore without it we are very far from making good this part of our vow , the believing all the Articles of the Christian faith . 38. The last part of our vow is , that we should keep Gods holy will and commandments , and walk in the same all the dayes of our lives . Where by of Gods holy will and commandments , is meant our doing of all those things , which he hath made known to us to be his will we should perform ; wherein he hath given us his holy Word to instruct us , and teach us , what it is that he requires of us , and now he expects that we should faithfully do it without favouring our selves in the breach of any one of his commands . And then in this entire obedience , we must walk all the days of our lives : That is , we must go on in a constant course of obeying God , not only fetch some few steps in his ways , but walk in them , and that not for some part of our time but all the dayes of our lives , never turn out of them , but go on constantly in them , as long as we live in this world . 39. Having now thus briefly explained to you this vow made at your Baptisme , all I shall add concerning it , is not only to remember you how neerly you are concern'd in the keeping it : and that first in respect of justice , secondly , in respect of advantage and benefit . That you are in justice bound to it , I need say no more , but that it is a promise , and you know justice requires of every man the keeping of his promise . But then this is of all other promises the most solemn and binding , for it is a vow ; that is , a promise made to God ; and therefore we are not only unjust , but forsworn , when ever we break any part of it . 40. But secondly we are also highly concern'd to keep it , in respect of our own benefit . I told you before , that Baptisme entered us into Covenant with God , now a Covenant is made up of two parts ; that is , something promise by the one party , and something by the other of the parties that make the Covenant . And if one of them break his part of the Covenant ; that is , perform not what he hath agreed to , he can in no reason look that the other should make good his . And so it is here , God doth indeed promise those benefits before mentioned , and that is his part of the Covenant . But then we also undertake to perform the several things contained in this vow of Baptisme , and that is our part of it , and unless we do indeed perform them , God is not tied to make good his , and so we forfeit all those precious benefits and advantages , we are left in that natural and miserable estate of ours , Children of wrath , enemies of God , and heirs of eternal damnation . And now what can be the pleasure , that any or all sins can offord us , that can make us the least degree of recompence for such a loss , the loss of Gods favour and grace here , and the loss of our own soules hereafter : for as our Saviour saith , Mar. 8. 36. What shall it profit a man ; if he shall gain the whole world , and lose his own soul : yet this mad bargain we make , whenever we break any part of this our vow of Baptisme . It therefore most neerly concerns us to consider sadly of it ; to remember , that every sin we commit , is a direct breach of this vow , and therefore when thou art tempted to any sin , seem it never so light , say not of it , as Lot did of Zoar , Gen. 6. 20. Is it not a little one ? but consider , that whatever it is , thou hast in thy Baptisme vowed against it , and then be it never so little , it draws a great one at the heeles of it , no less then that of being forsworn , which whoever commits , God hath in the third Commandment pronounced , he will not hold him guiltless . And that we may the better keep this vow , it will be very useful often to repeat to our selves the several breaches of it , that so we may still have it ready in our minds , to set against all temptations ; and surely it is so excellent a weapon , that if we do not either cast it aside , or use it very negligently , it will enable us by Gods help to put to flight our spiritual adversary . And this is that reverence we are to pay to this first Sacrament , that of Baptisme . PARTITION III. Of the LORDS SUPPER , of Preparation before , of Duties to be done at the Receiving , and afterwards , &c. § 1. NOw follows the reverence due to the Sacrament of the Lords Supper ; and in this I must follow my first division , and set down first what is to be done before , secondly , at , and thirdly , after the time of receiving , for in this Sacrament we cannot be excused from any one of these , though in the former we are . 2. And first for that which is to be done before , S. Paul tells us it is examination , 1 Cor. 11 28. But let a man examine himself and so let him eat of that bread and drink of that cup. But before I proceed to the particulars of this examination , I must in the general tell you that the special business we have to do in this Sacrament , is to repeat , and renew that covenant we made with God in our Baptisme , which we having many wayes grievously broken , it pleases God in this great mercy to suffer us to come to the renewing of it in this Sacrament , which if we do in sincerity of heart , he hath promised to accept as , and to give us all those benefits in this , which he was ready to bestow in the other Sacrament , if we had not by our own fault forfeited them . Since then the renewing of our Covenant is our business of this time , it followes that these three things are necessary towards it ; First , that we understand what that covenant is ; Secondly , that we consider , what our breaches of it have bin ; and Thirdly , that we resolve upon a strict observance of it , for the rest of our life . And the trying our selves in every one of these particulars , is that examination which is required of us , before we come to this Sacrament . 3. And first we are to examine , whether we understand what this Covenant is ; this is , exceeding necessary , as being the foundation of both the other , for it is neither possible to discover our past sins , nor to settle purpose against them for the future without it . Let this therefore be your first business . Trie whether you rightly understand what that Covenant is , which you entered into at your Baptisme , what be the mercies promised on Gods part , and the duties on yours . And because the Covenant made with each of us in Baptisme , is only the applying to our particulars ; the Covenant made by God , in Christ , with all mankind in general , you are to consider , whether you understand that ; if you do not , you must immediately seek for instruction in it . And till you have means of gaining better , look over what is briefly said in the entrance to this treatise , concerning the second Covenant , which is the foundation of that Covenant , which God makes with us in our Baptisme . And because you will there find , that obedience to all Gods Commands is the condition required of us ; and is also that , which we expresly vow in our Baptisme , it is necessary you should likewise know , what those Commands of God are . Therefore if you find you are ignorant of them , never be at rest , till you have got your self instructed in them , and have gained such a measure of knowledg , as may direct you to do that Whole Duty of Man , which God requires . And the giving thee this instruction is the only aim of this Book ; which the more ignorant thou art , the more earnestly I shall intreat thee , diligently to read . And if thou hast heretofore approacht to this holy Sacrament in utter ignorance of these necessary things , bewail thy sin in soe doing , but presume not to come again , till thou have by gaining this necessary knowledg fitted thy self for it , which thou must hasten to do . For though no man must come to the Sacrament in such ignorance , yet if he wilfully continue in it , that will be no excuse to him for keeping from this holy Table . 4. The second part of our examination is concerning our breaches of this Covenant , and here thou wilt find the use of that knowledg I spake of . For there is no way of discovering what our sins have bin , but by trying our actions by that which should be the rule of them , the Law of God. When therefore thou settest to this part of examination , remember what are the several branches of thy duty , and then ask thy own heart in every particular , how thou hast performed it . And content not thy self with knowing in general , that thou hast broken Gods Law , but do thy utmost to discover in what particulars thou hast done so . Recal as well as thou canst , all the passages of thy life , and in each of them consider , what part of that duty hath bin transgrest by it . And that not only in the grosser act , but in word also , nay even in thy most secret thoughts . For though mans Law reaches not to them , yet Gods doth ; so that whatever he forbids in the act , he forbids likewise in the thoughts and desires , and sees them as cleerly as our most publick acts . This particular search is exceed●ng necessary ; For there is no promise of forgiveness of any sin , but only to him that confesseth and forsaketh it . Now to both these it is necessary , that we have a distinct and particular knowledg of our sins . For how can he either confess his sin , that knows not his guilt of it ? or how can he resolve to forsake it , that discerns not himself to have formerly cleaved to it ? Therefore we may surely conclude , that this examination is not only useful , but necessary towards a full , and compleat repentance ; for he that does not take this particular view of his sins ; will be likely to repent but by halves , which will never avail him towards his pardon ; nothing but an entire forsaking of every evil way , being sufficient for that . But surely of all other times it concerns us , that when we come to the Sacrament , our repentance be full and compleat , and therefore this strict search of our own hearts is then especially necessary . For although it be true , that it is not possible by all our diligence to discover , or remember every sin of our whole lives : And though it be also true , that what is so unavoidably hid from us , may be forgiven without any more particular confession , then that of Davids , Psalm 19. 12. Cleanse thou me from my secret faults , yet this will be no plea for us , if they come to be secret , only because we are negl●gent in searching . Therefore take heed of deceiving thy self in this weighty business , but search thy soul to the bottom , without which it is impossible that the wounds thereof should ever be throughly cured . 5. And as you are to inquire thus narrowly concerning the several sorts of sins , so also must you concerning the degrees of them ; for there are divers circumstances , which increase , and heighten the sin . Of this sort there are many . As first , when we sin against knowledg , that is , when we certainly know such a thing to be a sin , yet for the present pleasure or profit ( or whatever other motive ) adventure of it . This is by Christ himself adjudged to be a great heightning of the sin . He that knows his Masters will , and doth it not , shall be beaten with many stripes , Luke 12. 47. Secondly , when we sin with deliberation ; that is , when we do not fall into it of a sudden , ere we are aware , but have time to consider of it , this is another degree of the sin . But thirdly a yet higher is , when we do it against the resistances and checks of our own conscience , when that at the time tells us , this thing thou oughtest not to do ; Nay , layes before us the danger , as well as the sin of it , yet in spight of these admonitions of conscience , we go on and commit the sin ; this is a huge increase of it , such as will raise the lest sin into a most high provocation . For it is plain , a sin thus committed must be a wilful one , and then be the matter of it never so light , it is most hainous in Gods eyes . Nay , this is a circumstance of such force , that it may make an indifferent action , that is in it self no sin , become one . For though my conscience should erre in telling me such a thing were unlawful , yet so long as I were so perswaded , it were sin for me to do that thing ; for in that case my will consents to the doing a thing , which I believe to be displeasing to God , & God ( who judges us by our will , not our understandings , ) imputes it to me as a sin , as well as if the thing were in it self unlawful , & therefore surely we may conclude that any thing which is in it self sinful , is made much more so by being committed against the checks of conscience . A fourth aggravation of a sin is , when it hath bin often repeated , for then there is not only the guilt of so many more Acts , but every Act grows also so much worse , and more inexcusable . We alwayes judg thus in faults committed against our selves , we can forgive a single injury , more easily then the same , when it hath bin repeated , and the oftner it hath bin so repeated , the more hainous we account it . And so surely it is in faults against God also . Fifthly , the sins which have bin committed after vows , and resolutions of amendment are yet more grievous : for that contains also the breaking of those promises . Somewhat of this , there is in every wilful sin , because every such is a breach of that vow we make at Baptisme ; But besides that , we have since bound our selves by new vowes , if at no other time , yet surely at our coming to the Lords Supper , that being ( as was formerly said ) purposely to repeat our vow of Baptisme . And the more of these vowes we have made , so much the greater is our guilt ; if we fall back to any sin , we then renounced . This is a thing very well worth weighing , & therefore examine thy self particularly , at thy approach to the Sacrament , concerning thy breaches of former vowes made at the holy Table . And if upon any other occasion , as sickness , trouble of mind , or the like , thou hast at any time made any other , call thy self to a strict account how thou hast performed them also , and remember that every sin committed against such vowes is besides its own natural guilt , a perjury likewise . Sixthly , a yet higher step is , when a sin hath bin so often committed , that we are come to a custome and habit of it : and that is indeed a high degree . 6. Yet even of habits some are worse then others ; as first , if it be so confirmed , that we are come to a hardness of heart , have no sense at all of the sin ; or secondly , if we go on in it against any extraordinary means used by God to reform us , such as sickness , or any other affliction , which seemes to be sent on purpose for our reclaiming . Or thirdly , if all reproofs and exhortations either of Ministers or private friends work not on us , but either make us angry at our reprovers , or set us on defending the sin . Or Lastly , if this sinful habit be so strong in us , as to give us a love to the sin , not only in our selves , but in others ; if as the Apostle saith , Rom. 1. 31. We do not only do the things , but take pleasure in them that do them , and therefore intice and draw as man● as we can into the same sins with us : Then it is risen to the highest step of wickedness , and is to be look't on as the utmost d●gree both of sin and danger . Thus you see how you are to examine your selves concerning your sins , in each of which you are to consider how many of these heightning circumstances there have bin , that so you may aright measure the hainousness of them . 7. Now the end of this examination is to bring you to such a sight of your sins , as may truly humble you , make you sensible of your own danger , that have provoked so great a Majesty , who is able so sadly to revenge himself upon you . And that will surely even to the most carnal heart appear a reasonable ground of sorrow . But that is not all , it must likewise bring you to a sense and abhorrence of your baseness , and ingratitude , that have thus offended so good and gracious a God , that have made such unworthy and unkinde returnes to those tender and rich mercies of his . And this consideration especially must melt your hearts into a deep sorrow and contrition , the degree whereof must be in some measure answerable to the degree of your sins . And the greater it is , provided it be not such as shuts up the hope of Gods Mercy , the more acceptable it is to God , who hath promised not to despise a broken and contrite heart , Psal. 51. 17. And the more likely it will be also to bring us to amendment : For if we have once felt what the smart of a wounded Spirit is , we shall have the lesse mind to venture upon sin again . 8. For when we are tempted with any of the short pleasures of sin , we may then out of our own experience set against them the sharp pains and terrors of an accusing conscience , which will to any that hath felt them ; be able infinitely to outweigh them . Endeavour therefore to bring your soul to this melting temper , to this deep unfeigned sorrow , and that not only for the danger you have brought upon your self , for though that be a consideration that may and ought to work sadness in us , yet where that alone is the motive of our sorrow , it is not that sorrow which will avail us for pardon ; and the reason of it is clear , for that sorrow proceeds only from the love of our selves , we are sorry , because we are like to smart . But the sorrow of a true penitent must be enjoyned also with the love of God , and that will make us grieve for having offended him , though there were no punishment to fall upon our selves . The way then to stir up this sorrow in us , is first to stir up our love of God , by repeating to our selves the many gracious Acts of his mercy towards us , particularly that of his sparing us , and not cutting us off in our sins . Consider with thy self how many and how great provocations thou hast offered him , perhaps in a continued course of many years wilful disobedience , for which thou mightst with perfect justice have bin ere this sent quick into Hell ; Nay , possibly thou hast before thee many examples of less sinners , then thou art , who have bin suddenly snatcht away in the midst of their sins . And what cause canst thou give , why thou hast thus long escaped , but only because his eye hath spared thee . And what cause of that sparing , but his tender compassions towards thee , his unwillingness that thou should'st perish ? This consideration if it be prest home upon thy soul , cannot chuse ( if thy heart be not as hard as the neather Milstone ) but awake somewhat of love in thee towards this gracious , this long-suffering God , and that love will certainly make it appear to thee , that it is an evil thing , and a bitter , that thou hast forsaken the Lord , Ier. 2. 19. That thou hast made such wretched requitals of so great mercy ; it will make thee both ashamed and angry at thy self , that thou hast bin such an unthankful creature . But if the consideration of this one sort of mercy , Gods forbearance only , be such an engagement , and help to this Godly sorrow , what will then be the multitude of those other mercies , which every man is able to reckon up to himself ? and therefore let every man be as particular in it as he can call to mind as many of them as he is able that so he may attain to the greater degree of true contrition . 9. And to all these endeavours most be added earnest prayers to God , that he by his holy spirit would shew you your sins , and soften your hearts , that you may thorowly bewail , and lament them . 10. To this must be joyned an humble confession of sins to God , and that not only in general , but also in particular , as far as your memory of them will reach , and that with all those heightning circumstances of them , which you have by the forementioned examination discovered . Yea even secret , and forgotten sins must in general be acknowledged ; for it is certain there are multitudes of such , so that it is necessary for every one of us to say with David , Psal. 19. 12. Who can understand his errors , cleanse thou me from my secret faults . When you have thus confest your sins , with this hearty sorrow , and sincere hatred of them , you may then ( and not before ) be concluded to feel so much of your disease , that it will be seasonable to apply the remedy . 11. In the next place therefore you are to look on him , whom God hath set forth to be the propitiation of our sins , Rom. 3. 25. Even Iesus Christ that Lamb of God , who taketh away the sins of the world Io. 1. 29. And earnestly beg of God , that by his most precious blood , your sins may be washed away , and that God would for his sake be reconciled to you . And this you are to believe will surely be done , if you do for the rest of your time forsake your sins , and give your selves up sincerely to obey God in all his commands . But without that , it is vain to hope any benefit from Christ , or his sufferings . And therefore the next part of your preparation must be the setting those resoluti●ns of obedience which I told you was the third thing you were to examine your selves of before your approach to the holy Sacrament . 12. Concerning the particulars of this resolution , I need say no more , but that it must answer every part , and branch of our duty ; that is , we must not only in general resolve , that we will observe Gods Commandments , but we must resolve it for every Commandment by it self ; and especially where we have found our selves most to have failed heretofore , there especially to renew our resolutions . And herein it neerly concerns us to look , that these resolutions be sincere , and unfeigned , and not only such slight ones as people use out of custome to put on at their coming to the Sacrament , which they never think of keeping afterwards . For this is a certain truth , that whosoever comes to this holy Table without an entire hatred of every sin , comes unworthily ; and it is as sure , that he that doth intirely hate all sin , will resolve to forsake it ; for you know forsaking naturally followes hatred , no man willingly abides with a thing , or person he hates . And therefore he that doth not so resolve , as that God the searcher of hearts may approve it as sincere , cannot be supposed to hate sin , and so cannot be a worthy receiver of that holy Sacrament . Therefore trie your resolutions thorowly , that you deceive not your selves in them , it is your own great danger , if you do , for it is certain you cannot deceive God , nor gain acceptation from him by any thing , which is not perfectly hearty and unfeigned . 13. Now as you are to resolve on this new obedience , so you are likewise to resolve on the meanes , which may assist you in the performance of it . And therefore consider in every duty , what are the means that may help you in it , and resolve to make use of them , how uneasy soever they be to your flesh ; so on the other side consider what things they are , that are likely to lead you to sin , and resolve to shun and avoid them : this you are to do in respect of all sins whatever , but especially in those , whereof you have formerly bin guilty . For there it will not be hard for you to find , by what steps and degrees you were drawn into it , what company , what occasion it was that ensnared you , as also to what sort of temptations you are aptest to yeild . And therefore you must particularly fence you self against the sin , by avoiding those occasions of it . 14. But it is not enough that you resolve you will do all this hereafter , but you must instantly set to it , and begin the course by doing at the present whatsoever you have opportunity of doing : And there are several things , which you may ; nay , must do at the present , before you come to the Sacrament . 15. As first you must cast off every sin , not bring any one unmortified lust with you to that Table ; for it is not enough to purpose to cast them off afterwards , but you must then actually do it by with-drawing all degrees of love and affection from them ; you must then give a bill of divorce to all your old beloved sins , or else you are no way fit to be married to Christ. The reason of this is clear ; For this Sacrament is our spiritual nourishment ; now before we can receive spiritual nourishment we must have spiritual life ( for no man gives food to a dead person ) But whosoever continues not only in the act , but in the love of any one known sin hath no spiritual life , but is in Gods account no better then a dead carkass , and therefore cannot receive that spiritual food . It is true , he may eat the bread , and drink the wine , but he receives not Christ , but in stead of him , that which is most dreadful ; the Apostle will tell you what , 1 Cor. 11. 29. He eates and drinks his own damnation . Therefore you see how great a necessity lies on you thus actually to put off every sin , before you come to this Table . 16. And the same necessity lies on you for a second thing to be done at this time , and that is the putting your soul into a heavenly and Christian temper ; by possessing it with all those graces which may render it acceptable in the eyes of God. For when you have turned out Satan and his accursed train , you must not let your soul lie empty ; if you do , Christ tells you , Luke 11. 26. He will quickly return again , and your last estate shall be worse then your first . But you must by earnest Prayer invite into it the holy Spirit , with his graces , or if they be in some degree there already , you must pray that he will yet more fully possess it , and you must quicken and stir them up . 17. As for example , you must quicken your humility , by considering your many and great sins ; your Faith , by mediating on Gods promises to all penitent sinners ; your love to God , by considering his mercies , especially those remembred in this Sacrament , his giving Christ to die for us : and your love to your neighbour , nay to your enemies , by considering that great example of his suffering for us , that were enemies to him . And it is most particularly required of us when we come to this Table , that we copy out this pattern of his in a perfect forgiveness of all that have offended us , and not only forgiveness , but such a kindness also , as will express it self in all offices of love and friendship to them . 18. And if you have formerly so quite forgot that blessed example of his , as to do the direct contrary , if you have done any unkindness or injury to any person , then you are to seek forgiveness from him ; and to that end first acknowledg your fault , and secondly restore to him to the utmost of your power , whatsoever you have deprived him of , either in goods or credit . This reconciliation with our brethren is absolutely necessary towards the making any of our services aceptable with God , as appears by that precept of Christ , Mat. 5. 23 , 24. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee , leave there thy gift before the Altar ; and go thy way , first be reconciled to thy brother , and then come , and offer thy gift . Where you see , that though the gift be already at the Altar , it must rather be left there unoffered , then be offered by a man that is not at perfect peace with his neighbour . And if this charity be so necessary in all our services , much more in this , where by a joynt partaking in the same holy mysteries , we signifie our being united and knit , not only to Christ our head , but also to each other , as fellow-members . And therefore if we come with any malice in our hearts we commit an act of the highest Hypocrisie , by making a solemn profession in the Sacrament of that charity and brotherly love , whereof our hearts are quite void . 19. Another most necessary grace at this time is that of devotion , for the raising whereof we must allow our selves some time to withdraw from our worldly affaires , and wholy to set our selves to this business of preparation , one very especial part of which preparation lyes in raising up our soules to a devout and heavenly temper . And to that it is most necessary , that we cast off all thoughts of the world , for they will be sure as so many clogs , to hinder our soules in their mounting towards heaven . A special exercise of this devotion is prayer , wherein we must be very frequent , and earnest at our coming to the Sacrament , this being one great instrument , whereby we must obtain all those other graces required in our preparation . Therefore be sure this be not omitted , for if you use never so much endeavour besides , and leave out this , it is the going to work in your own strength , without looking to God for his help , and then it is impossible you should prosper in it ; For we are not able of our selves to think any thing , as of our selves , but our sufficiency is of God , 2 Cor. 3. 5. Therefore be instant with him so to assist you with his grace , that you may come so fitted to this Holy Table , that you may be partakers of the benefits there reached out to all worthy receivers . 20. These and all other spiritual graces our Souls must be clothed with when we come to this Feast , for this is that wedding garment , without which whosoever comes , is like to have the entertainment , mentioned in the parable , of him who came to the marriage without a wedding garment , Mat. 22. 13. who was cast into utter darkness , where is weeping and gnashing of teeth ; for though it is possible he may sit it out at the present , and not be snatcht from the Table , yet St. Paul assures him , he drinks damnation to himself , and howsoever it may fall on him , is uncertain ; But it is sure , it will , if repentance prevent it not , and as sure that when ever it does come , it will be intolerable , for who among us can dwell with everlasting burnings , Isa. 33. 14. 21. I shall add but one thing more concerning the things which are to be done before the Sacrament , and that is an advice . That if any person upon a serions view of himself cannot satisfy his own Soul of his sincerity , and so doubts , whether he may come to the Sacrament , He do not rest wholly on his own Judgement in the case ; For if he be a truly humbl●d Soul , it is likely he may judge too hardly of himself , if he be not , it is odds , but if he be left to the satisfying of his own doubts , he will quickly bring himself to pass too favourable a sentence . Or whether he be the one or the other , if he come to the Sacrament in that doubt , he certainly plunges himself into further doubts and scruples , if not into sin ; On the other side , if he forbear , because of it , if that fear be a causeless one , then he groundlesly absents himself from that Holy Ordinance , and so deprives his Soul of the benefits of it . Threfore in the midst of so many dangers , which attend the mistake of himself , I would , as I said before , exhort him not to trust to his own judgement , but to make known his case to some discreet and Godly Minister , and rather be guid●● by his , who will probably ( if the case be duely and without any disguise discovered to him ) be better able to judge of him , then he of himself . This is the councel the Church gives in the exhortation before the Communion , where it is advised , that if any by other means therefore mentioned , cannot quiet his own conscience , but require farther counsel , and comfort , than let him go to some discre●t and learned Minister of Gods Word , and open his grief , that he may receive such Ghostly cou●sel , advice , and comfort that his conscience may be relieved , &c. This is surely such advice , as should not be neglected neither at the time of coming to the Sacrament , nor any other , when we are under any fear or reasons of doubt concerning the state of our Souls . And for want of this , many have run into very great mischief , having let the doubt fester so long , that it hath either plunged them into deep distresses of conscience ; or which is worse , they have to still that disquiet within them , betaken themselves to all sinful pleasures , and so quite cast off all care of their Souls . 22. But to all this it will perhaps be said , that this cannot be done without discovering the nakedness , and blemishes of the Soul , and there is shame in that , and therefore men are unwilling to do it . But to that I answer , that it is very unreasonable , that should be a hinderance . For first , I suppose you are to chuse onely such a person as will faithfully keep any secret , you shall commit to him , and so it can be no publick shame you can fear . And if it be in respect of that single person , you need not fear that neither ; for , supposing him a godly man , he will not think the worse of you , but the better , that you are so desirous to set all right between God , and your Soul. But if indeed there were shame in it , yet as long as it may be a means to cure both your trouble and your sin too ( as certainly Godly and faithful counsel may tend much to both ) that shame ought to be despised , and it is sure it would , if we loved our Souls , as well as our body , for in bodily diseases , be they never so foul or shameful , we count him a fool , who will rather miss the cure , then discover it , and then it must here be so much a greater folly , by how much the Soul is more precious then the body . 23. But God knows , it is not onely doubting persons , to whom this advice might be useful , there are others of another sort , whose confidence is their disease , who presume very groundlesless of the goodness of their estates ; And for those it were most happy , if they could be brought to hear some more equal judgements , then their own in this so weighty a business . The truth is , we are generally so apt to savour our selves , that it might be very useful for the most , especially the more ignorant sort , sometimes to advise with a spiritual guide , to enable them to pass right judgements on themselves , and not onely so , but to receive directions , how to subdue and mortify those sins they are most inclined to , which is a matter of so much difficulty , that we have no reason to despise any means that may help us in it . 24. I have now gone through those several parts of duty we are to perform before our receiving . In the next place , I am to tell you , what is to be done at the time of receiving . When thou art at the Holy Table , first humble thy self in an unfeigned acknowledgement of thy great unworthiness to be admitted there ; and to that purpose remember again between God and thine own Soul , some of thy greatest , and foulest sins , thy breaches of former vows made at that Table , especially since thy last receiving . Then meditate on those bitter sufferings of Christ , which are set out to us in the Sacrament , when thou seest the bread broken , remember how his blessed body was torn with nails upon the Cross , when thou seest the wine poured out , remember how his precious blood was spilt there . And then consider , it was thy sins that caused both . And here think , how unworthy a wretch thou art to have done that , which occasioned such torments to him ? How much worse then his very crucifiers ? They crucified him once , but thou hast , as much as in thee lay , crucified him daily . They crucified him , because they knew him not , but thou hast known both what he is in himself , The Lord of Glory , and what he is to thee a most tender and merciful Saviour , and yet thou hast still continued thus to crucify him afresh . Consider this , and let it work in thee , first a great sorrow for thy sins past , and then a great hatred , and a firm resolution against them for the time to come . 25. When thou hast a while thus thought on these sufferings of Christ for the increasing thy humility and contrition ; Then in the second place think of them again , to stir up thy Faith ; look on him as the sacrifice offered up for thy sins , for the appeasing of Gods wrath , and procuring his favour , and mercies toward thee . And therefore beleevingly , yet humbly , beg of God to accept of that satisfaction made by his innocent and beloved Son , and for the merits thereof to pardon thee ; whatever is past , and to be fully reconciled to thee . 26. In the third place consider them again to raise thy thankfulness . Think how much both of shame and pain he there endured , but especially those great agonies of his Soul , which drew from him that bitter cry , My God , my God why hast thou forsaken me . Mat. 27. 45. Now all this he suffered only to keep thee from perishing . And therefore consider what unexpressable thanks thou owest him , and endeavour to raise thy Soul to the most zealous and hearty thanksgiving ; For this is a principal part of duty at this time , the praising , and magnifying that mercy , which hath redeemed us by so dear a p●ice . Therefore it will here well become thee to say with David , I will take the Cup of Salvation and will call upon the Name of the Lord. 27. Fourthly , look on these sufferings of Christ , to stir up this love , and surely there cannot be a more effect●al means of doing it , for here the love of Christ to thee is most manifest , according to that of the Apostle , 1 Jo. 3. 16. Hereby perceive we the love of God towards us , because he layed down his life for us . And that even the highest degree of love , for as himself tels us , Jo 15. 13. Greater love then this hath no m●n , then that a man lay down his life for his friend . Yet even greater love then this had he , for he not onely died , but died the most painful and most reproachful death , and that not for his friends , but his utter enemies . And therefore if after all this love on his part , there be no return of love on ours , we are worst then the vilest sort of men , for even the Publicans , Matth. 5. 46. Love those that love them . Here therefore chide , and reproach thy self , that thy love to him is so faint and cool , when his to thee was so zealous and affectionate . And endeavour to enkindle this holy flame in thy Soul , to love him in such a degree , that thou mayest be ready to copy out his example , to part with all things yea even life it self , whenever he cals for it , that is whensoever thy obedience to any command of his shal lay thee open to those sufferings . But in the mean time , to resolve never again to make any league with his enemies , to entertain , or harbour any sin in thy brest . But if there have any such hitherto remained with thee , make this the season to kill , and crucify it , offer it up at this instant a sacrifice to him , who was sacrificed for thee , and particularly for that very end , that he might redeem thee from all iniquity . Therefore here make thy solemn resolutions to forsake every sin , particularly those , into which thou hast most frequently fallen . And that thou mayest indeed perform those resolutions , earnestly beg of this crucified Saviour , that he will by the power of his death mortify and kill all thy corruptions . 28. When thou art about to receive the consecrated bread and wine , remember that God now offers to seal to thee that New Covenant made with mankinde in his Son. For since he gives that his Son in the Sacrament , he gives with him all the benefits of that Covenant , to wit , pardon of sins , fanctifying grace and a title to an eternal inheritance . And here be astonished at the infinite goodness of God who reaches out to thee so precious a treasure . But then remember , that this is all but on condition , that thou perform thy part of the Covenant . And therefore settle in thy Soul the most serious purpose of obedience , and then with all possible devotion joyn with the Minister in that short , but excellent prayer used at the instant of giving the Sacrament , The body of our Lord , &c. 29. So soon as thou hast received , ●ffer up thy devoutest praises for that great mercy , together with thy most earnest prayers for such assistance of Gods Spirit , as may enable thee to perform the vow thou hast now made . Then remembring that Christ is a propitiati●n not for our sins onely , but also for the sins of the whole world , let thy charity reach as far as his hath done , and pray for all mankind , that every one may receive the benefit of that sacrifice of his ; commend also to God the estate of the Church , that particularly , whereof thou art a member . And forget not to pray for all to whom thou owest obedience , both in Church and State , and so go on to pray for such particular persons as either thy relations , or their wants shall present to thee If there be any collection for the poor ( as there alwayes ought to be at this time ) give freely according to thy ability ; or if by the d●fault of others there be no such collection , yet do thou privately design something towards the relief of thy poor brethren , and be sure to give it the next fitting opportunity that offers it self . All this thou must contrive to do in the time that others are receiving , that so when the publick prayers , after the administration begin , thou mayst be ready to joyn in them , which thou must likewise take care to do with all divotion : thus much for thy behaviour at the time of receiving . 30. Now followes the third and last thing ; That is ▪ what thou art to do after thy receiving . That which is immediately to be done , is as soon as thou art retir'd from the Congregation , to offer up again to God thy Sacrifice of praise for all those precious mercies conveyed to thee , in that holy Sacrament , as also humbly to intreat the continued assistance of his grace to enable thee to make good all those purposes of obedience thou hast now made . And in whatsoever thou knowest thy self most in danger , either in respect of any former habit , or natural inclination , there especially desire and earnestly beg his aid . 31. When thou hast done thus , do not presently let thy self lose to thy worldly car●s and businesse . But spend all that day , either in medi●ating , praying , reading , good conferences , or the like ; so as may best keep up that holy flame that is enkindled in thy heart . Afterwards , when thy calling requires thee to fall to thy usual affaire● , do it , but yet still remember that thou hast a greater business then that upon thy hands ; that is , the performing of all those promises , thou so lately madest to God , and therefore whatever thy outward imployments are , let thy heart be set on that , keep all the particulars of thy resolution in memory , and whenever thou art tempted to any of thy old sins , then consider , this is the thing thou so solemnly vowedst against , and withal remember what a horrible guilt it will be , if thou shouldst now wilfully do any thing contrary to that vow ; Yea , and what a horrible mischief also it will be to thy self . For at thy receiving , God and thou enteredst into Covenant , into a league of friendship and kindness . And as long as thou keepest in that friendship with God , thou art false , all the malice of men or divels can do thee no harm : For as the Apostle saith , Rom. 8. 31. If God be for us who can be against us . But if thou breakest this league ( as thou certainly dost , if thou yeild to any wilful sin ) then God and thou are enemies , and if all the world then were for thee , it could not avail thee . 32. Nay thou wilt get an enemy within thine own bosome , thy conscience accusing and upbraiding thee , and when God and thine own conscience are thus against thee , thou canst not but be extremely miserable , even in this life , besides that fearful expectation of wrath , which awaites thee in the next . Remember all this , when thou art set upon by any temptation , and then sure thou canst not but look upon that temptation , as a cheat , that co●es to rob thee of thy peace , thy God , thy very soul. And then surely it will appear as unfit to entertain it , as thou wouldst think it to harbour one in thy house , who thou knowest came to rob thee of what is dearest to thee . 33. And let not any experience of Gods mercy in pardonning thee heretofore incourage thee again to provoke him ; for besides , that it is thy highest degree of wickedness and unthankfulness to make that goodness of his , which should lead thee to repentance an incouragement in thy sin ; besides this , I say , the oftner thou hast bin pardoned , the less reason thou hast to expect it again , because thy sin is so much the greater , for having bin committed after so much mercy . If a King have several times pardoned an offender , yet if he still return to the commission of the same fault , the King will at last be forced , if he have any love to Justice , to give him up to it . Now so it is here , God is as well just as merciful , and his justice will at last surely and heavily avenge the abuse of his mercy ; and there cannot be a greater abuse of his mercy , then to sin in hope of it , so that it will prove a miserable deceiving of thy self then to presume upon it . 34. Now this care of making good thy vow must not abide with thee some few dayes only , and then be cast aside , but it must continue with thee all thy dayes . For if thou break thy vow , it matters not , whether sooner or latter . Nay perhaps the guilt may in some respects be more , if it be late , for if thou have for a good while gone on in the observance of it , that shews the thing is possible to thee ; and so thy after breaches are not of infirmity , because thou canst not avoid them , but of perversness , because thou wilt not : Besides the use of Christian-walking must needs make it more easie to thee . For indeed all the difficulty of it , is but from the custome of the contrary . And therefore if after some acquaintance with it , when thou hast overcome somwhat of the hardness , thou shalt then give it over , it will be most inexcusable . Therefore be careful all the dayes of thy life , to keep such a watch over thy life , and so to avoid all occasions of temptations , as may preserve thee from all wilful breaches of this vow . 35. But though the obligation of every such single vow reach to the utmost day of our lives , yet are we often to renew it ; that is , we are often to receive the holy Sacrament , for that being the means of conveying to us so great and unvaluable benefits ; and it being also a Command of Christ , that we should do this in remembrance of him , we are in respect both of reason and duty to omit no fit opportunity of partaking of that holy Table . I have now shewed you what that reverence is , which we are to pay to God in his Sacrament . PARTITION . IV. HONOUR due to Gods name ; Of Sinning against it ; Blasphemy ; Swearing ; Assertory Oaths ; Promissery Oaths ; Unlawful Oaths ; Of Perjury ; Of vain Oaths , and the Sin of them , &c. § . 1. THe last thing wherein we are to express our reverence to him , is the honouring his name . Now what this honouring of his name is , we shall best understand by considering what are the things by which it is ●●shonoured , the avoiding of which will be our way of honouring it . The first is all blasphemies , or speaking any evil thing of God , the highest degree whereof is cursing him , or if we do not speak it with our mouths , yet if we do it in our hearts , by thinking any unworthy thing of them , it is lookt on by God , who sees the heart , as the vilest dishonour . But there is also a blasphemy of the actions , that is , when men who profess to be the servants of God , live so wickedly , that they bring up an evil report on him , whom they own as their Master and Lord. This blasphemy the Apostle takes notice of , R●m . 2. 24. Where he tells those who protest to be observers of the Law , That by their wicked actions the name of God was blasphemed among the Gentiles . Those Gentiles were moved to think ill of God , as the favour of sin , when they saw those , who called themselves his servants , commit it . A second way of dishonouring Gods name , is by swearing , and that is of two sorts , either by false oaths or else by rash , and light ones . A false oath may also be of two kinds , as first that by which I affirm somewhat , or secondly that by which I promise . The first is when I say such or such a thing was done so or so ; and comfirm this saying of mine with an oath , if then I know there be not perfect truth in what I say , this is a flat perjury , a down right being forsworn ; Nay if I swear to the truth of that , whereof I am only doubtful , though the thing should happen to be true , yet it brings upon me the guilt of perjury . For I swear at a venture , and the thing might for ought I knew be as well false as true , whereas I ought never to swear to any thing , the truth of which I do not certainly know . 2. But besides this sort of oaths , by which I affirm any thing , there is the other sort , that by which I promise somwhat . And that promise may be either to God or Man , when it is to God , we call it a vow , of which I have already spoken , under the head of the Sacraments , I shall now only speak of that to man ; & this may become a false oath , either at , or after the time of taking it . At the time of taking , it is false if either I have then no real purpose of making it good or else take it in a sense different from that which I know , he to whom I make the promise understands it ; for the use of oaths , being to assure the persons , to whom they are made they must be taken in their sense . But if I were never so sincere at the taking the oath , if afterwards I do not perform it , I am certainly perju●ed . 3. The nature of an oath being then thus binding , it neerly concerns us to look that the matter of our oaths be lawful , for else we run our selves into a woful snare . For Example , suppose I swear to kill a man , if I perform my oath , I am guilty of murder , if I break it , of perjury . And so I am under a necessity of sinning one way or other . But there is nothing puts us under a greater degree of this unhappy necessity , then when we swear two oaths , whereof the one is directly cross and contradictory to the other . For if I swear to give a man my whole estate , and afterwards swear to give all or part of that estate to another , it is certain I must break my oath to one of them , because it is impossible to perform it to both , and so I must be under a necessity of being forsworn . And into this unhappy streight every man brings himself that takes any oath which crosses some other , which he hath formerly taken ; which should make all that love either God , or their own souls , resolve never thus miserably to ●ntangle themselves , by taking one oath cross and thwarting to another . But it may perhaps here be asked , what a person that hath already brought himself into such a condition shall do ? I answer , he must first heartily repent the great sin of taking the unlawful oath , and then stick only to the lawful , which is all that is in his power towards the repairing his fault , and qualifying him for Gods pardon for it . 4. Having said this concerning the kinds of this sin of perjury , I shall only add a few words to shew you , how greatly Gods name is dishonoured by it . In all oaths you know , God is solemnly called to witness the truth of which is spoken ; now if the thing be false , it is the basest affront , and dishonour that can possibly be done to God. For it is in reason to signifie one of these two things , either that we believe he knows not whether we say true or no. ( And that is to make him no G●d , to suppose him to be as deceiveable , and easie to be deluded as one of our ignorant neighbours ) or else that he is willing to countenance our lyes ; the former robs him of that great attribute of his , his knowing all things , and is surely a great dishonouring of him , it being even amongst men accounted , one of the greatest disgraces to account a man fit to have cheats put upon him ; yet even so we deal with God , if we venture to forswear , upon a hope that God discerns it not , But the other is yet worse , for the supposing him willing to countenance our lies , is the making him a party in them ; and is not only the making him no God ( it being impossible that God should either lie himself or approve it in another ) but it is the makeing him like the very Divel . For he it is that is a lyer , and the Father of it , Jo. 8 44. And sure I need not say more to prove that this is the highest degree of dishonouring Gods name . 5. But if any yet doubt the hainousness of this sin ; let him but consider what God himself sayes of it in the Third Commandment , where he solemnly professes , he will not hold him guiltless that taketh his name in vain , and sure the adding that to this commandment , and none of the rest , is the marking this out for a most hainous guilt : and if you look into Zac. 5. You will there find the punishment is answerable , even the utter destruction , not only of the man ; but his house also . Therefore it concerns all men as they love either their temporal or eternal well-fare , to keep them most strictly from this sin . But besides this of forswaring , I told you there was another sort of oaths , by which Gods name is dishonoured , those are the vain and light oaths , such as are so usual in our common discourse ; and are expresly forbidden by Christ , Mat. 5. 34. But I say unto you swear not at all ; neither by heaven , for it is Gods throne , nor by the earth , for it is his foot-stool ; where you see we are not allowed to swear even by meer creatures , because of the relation they have to God. How great a wickedness is it then to prophane his holy name by rash and vain oaths , this is a sin that is ( by I know not what charm of Sathans ) grown into fashion among us , and now its being so , draws d●ily more men into it . But it is to be remembred that when we shall appear before Gods Iudgement seat , to answer for those prophanations of his name ; it will be no excuse to say , it was the fashion to do so , it will rather be an increase of our guilt , that we have by our own practice , helped to confirm that wicked custome , which we ought to have beat down , and discountenanced . 6. And sure what ever this prophane age thinks of it , this is a sin of a very high nature . For besides that it is a direct breach of the precept of Christs , it shews first a very mean , and low esteem of God ; Every oath we swear is the appealing to God , to judge the truth of what we speak , and therefore being of such greatness , and majesty , it requires that the matter concerning which we thus appeal to him , should be of great weight , and moment , somewhat wherein either his own glory , or some considerable good of man is concerned . But when we swear in common discourse , it is far otherwise , any the tristingest , or lightest thing serves for the matter of an oath , nay often men swear to such vain and foolish things , as a considering person would be ashamed barely to speak . And is it not a great despising of God , to call him solemly to judge in such childish , such wretched matters , God is the great King of the world , now though a King be to be resorted unto in weighty cases , yet sure he would think himself much despised , if he should be called to judge between boyes at their childish games : And God knows many things whereto we frequently swear , are not of greater weight , and therefore are a sign , that we do not rightly esteem of God. 7. Secondly , This common swearing is a sin which leads directly to the former of forswearing ; for he that by the use of swearing hath made oaths so familiar to him , will be likely to take the dreadfullest oath without much consideration ? For how shall he that swears hourly , look upon an oath with any reverence and he that doth not ? it is his chance , not his care , that is to be thanked , if he keep from perjury . Nay further , he that swears commonly , is not onely prepared to forswear , when a solemn oath is tendered him , but in all probability does actually forswear himself often in these suddener oaths : for supposing them to come from a man , ere he is aware ( which is the best can be said of them ) what assurance can any man have , who swears , ere he is aware , that he shall not lye so too ? And if he doth both together , he must necessarily be forsworn . But he that observes your comm●n swearers , will be put past doubt , that they are often forsworn . For they usually swear indifferently to things true or false , doubtful or certain . And I doubt not , but if men who are guilty of this sin , would but impartially examine their own practice , their hearts would second me in this observation . 8. Thirdly , This is a sin , to which there is no temptation , there is nothing either of pleasure , or prefit , got by it . Most other sins offer us somewhat either of the ●re , or the other , but this is utterly empty of both . So that in this sin the Devil does not play the M●rchant for our Souls , as in others he does , he doth not so much as cheapen them , but we give them freely into his hands without any thing in exchange . There seems to be but one thing possible for men to hope to gain by it , and that is to be beleeved in what they say when they thus bind it by an oath . But this also they constantly fail of , for there are none so little beleeved , as the common swearers . And good reason , For he that makes no conscience thus to profane Gods name ; Why shall any man beleeve , he makes any of lying ? Nay , their forwardness to confirm every the slightest thing by an oath , rather gives jealousy , that they have some inward guilt of falseness , for which that oath must be the clo●k . And thus you see in how little stead it stands them , even to this onely purpose , for which they can pretend it useful ; and to any other advantage it makes not the lest claim , and therefore is a sin without temptation , and consequently without excuse : for it shewes the greatest contempt , nay unkindness to God , when we will provoke him thus , without any thing to tempt us to it . And therefore though the commonness of this sin have made it pass but for a small one , yet it is very far from being so , either in it self , or in Gods account . 9. Let all therefore , who are not yet fallen into the custome of this sin , be most careful never to yield to the least beginnings of it , and for those who are so miserable , as to be already ●●s●ared in it , let them immediately , as they tender their Souls , get out of it . And let no man plead the hardness of leaving an old custome , as an excuse for his continuing in it , but rather the longer he hath been in it , so much the more haste let him make out of it , as thinking it too too much , that he hath so long gone on in so great a sin . And if the length of the cust●me have increased the difficulty of leaving it , that is in all reason to make him set immediately to the casting it off , left that difficulty at last grow to an impossibility , and the harder he finds it at the present , so much the more diligent and watchful he must be in the use of all those means , which may tend to the overcoming that sinful habit , some few of those means it will not be amiss here to mention . 10. First let him possess his mind fully of the hainousness of the sin , and not to measure it onely according to the common rate of the world . And when he is fully perswaded of the guilt , then let him add to that , the consideration of the danger , as that it puts him out of Gods favour at the present , and will , if he continue in it , cast him into Hell for ever . And sure if this were but throughly laid to heart , it would restrain this sin ; For I would ask a man , that pretends impossibility of leaving the custome , whether if he were sure he should be hanged the next oath he swore , the fear of it would not keep him from swearing ? I can scarce beleeve any man in his wits so little Master of himself , but it would . And then surely damning is so much worse then hanging , that in all reason the fear of that ought to be a much greater restraint . The doubt is , men do either not heartily believe that this sin will damn them , or if they do , they look on it , as a thing a great way off and so are not much moved with it ; but both these are very unreasonable . For the first , it is certain , that every one that continues wilfully in any sin , is so long in a state of damnation , and therefore this being so continued in , must certainly put a man in that condition . For the second , It is very possible , he may be deceived in thinking it so far off , for how knows any man that he shal not be struck dead with an oath in his mouth , or if he were sure not to be so , yet eternal damnation is surely to be dreaded above all things , be it at what distance soever . 11. A second means is to be exactly true in all thou speakest , that all men may believe thee on thy bare word , and then thou wilt never have occasion to confirm it by an oath , to make it more credible , which is the onely colour , or reason can at any time be pretended for swearing . 12. Thirdly , Observe what it is that most betrayes thee to this sin , whether drink , or anger , or the company and example of others , or what ever else , and then if ever thou mean to forsake the sin , forsake those occasions of it . 13. Fourthly , Endeavour to possess thy heart with a continual remembrance of God , and if that once grow into a custome with thee , it will quickly turn out that contrary one of profaning . Use and accustome thy self therefore to this reverence of God ; and particularly to such a respect to his name , as if it be possible , never to mention It without some lifting up of thy heart to him ; Even in thy ordinary discourse , when ever thou takest his Name in to thy mouth , let it be an occasion of raising up thy thoughts to him . But by no means permit thy self to use it in idle by-words , or the like . If thou doest accustome thy self to pay this reverence to the bare mention of his name , it will be an excellent fence against the prophaning it in oaths . 14. A fifth means is a diligent and constant watch over thy self , that thou thus offend not with thy tongue , without which all the former will come to nothing . And the last means is prayer , which must be added to all thy endeavours , therefore pray earnestly , that God will enable thee , to overcome this wicked custom ; say with the Psalmist , Set a watch O Lord over my mouth and keep the door of my lips ; and if thou doest sincerely set thy self to the use of means for it , thou mayest be assured , God will not be wanting in his assistance . I have been the longer on this , because it is so reigning a sin : God in his mercy give all that are guilty of it a true sight of the hainousness of it . 15. By these several waies of dishonouring Gods Name you may understand , what is the duty of honouring it , viz. A strict abstaining from every one of these , and that abstinence founded on an awful respect , and reverence to that sacred Name , which is Great , Wonderful , and Holy , Psal. 99. 3. I have now past through the several branches of that great duty of honouring of God. PARTITION V. Of WORSHIP due to Gods Name . Of Prayer and its several parts . Of Publick prayers in the CHURCH , in the FAMILY ; Of PRIVATE PRAYER : Of REPENTANCE , &c. Of FASTING . § . 1. THE eight duty we owe to God is worship ; This is that great duty by which especially we acknowledg his Godhead , worship being proper only to God , and therefore it is to be lookt on as a most weighty duty . This is to be performed first by our Souls , secondly by our bodies : The Souls part is praying . Now prayer is a speaking to God , and there are divers parts of it , according to the different things about which we speak . 2. As first , There is Confession , that is , the acknowledging our sins to God. And this may be either general , or particular ; The general is , when we onely confess in gross , that we are sinful , the particular , when we mention the several sorts , and acts of our sins . The former is necessary to be alwayes a part of our solemn prayers , whether publick , or private . The latter is proper for private prayer , and there the oftner it is used , the better , yea , even in our daily private prayer it will be fit constantly to remember some of our greatest and foulest sins , though never so long since past . For such we should never think sufficiently confest , and bewailed . And this bewailing , must alwaies go along with confession , we must be heartily sorry for the sins we confess , and from our Souls acknowledge our own great unworthiness , in having committed them , for our confession is not intended to instruct God , who knows our sins much better then our selves do , but it is to humble our selves , and therefore we must not think w● have confest aright , till that be done . 3. The second part of prayer , is petition . That is the begging of God whatsoever we want either for our Souls , or bodies . For our Souls we must first beg pardon of sins , and that for the sake of Jesus Christ , who shed his blood to obtain it . Then we must also beg the grace and assistance of Gods Spirit , to enable us to forsake our sins , and to walk in obedience to him . And herein it will be needful particularly to beg all the several vertues , as faith , love , zeal , purity , repentance , and the like , but especially those which thou most wantest ; And therefore observe what thy wants are , and if thou beest proud ; be most instant in praying for humility , if lustful , for chastity , and so for all other graces , according as thou findest thy needs . And in all these things that concern thy Soul , be very earnest and importunate , take no denial from God , nor give over , though thou do not presently obtain what thou suest for . But if thou hast never so long prayed for a grace , and yet findest it not , do not grow weary of praying , but rather search what the cause may be , which makes thy prayer so ineffectual ; see if thou do not thy self hinder them , perhaps thou prayest to God , to enable thee to conquer some sin , and yet never goest about to fight against it , never makest any resistance , but ye●ldest to it , as oft as it comes , nay puttest thy self in its way , in the road of all temptations . If it be thus , no wonder though thy prayers avail not , for thou wilt not let them . Therefore amend this , and set to the doing of thy part sincerely , and then thou needest not fear , but God will do his . 4. Secondly , We are to petition also for our bodies ; That is , we are to ask of God such necessaries of life , as are needful to us , while we live here . But these onely in such a degree , and measure , as his wisdom sees best for us , we must not presume to be our own c●rvers , and pray for all that wealth , or greatness , which our own vain hearts may perhaps desire , but onely ●or such a condition , in respect of outward things , as he sees may most tend to those great ends of our living here , the glorifying him , and the saving of our own Souls . 5. A third part of prayer is Deprecation , that is when we pray to God to turn away some evil from us . Now this evil may be either the evil of sin , or the evil of punishment . The evil of sin is that we are especially to pray against , most earnestly begging of God , that he will by the power of his grace preserve us from falling into sin . And whatever sins they are , to which thou knowest thy self most inclined , there be particularly earnest with God , to preserve thee from them . This is to be done daily , but then more especially , when we are under any present temptation , & in danger of falling into any sin ; In which case we have reason to cry out , as St. Peter did , when he found himself sinking , save Lord , or I perish ; humbly beseeching him either to withdraw the temptation , or strengthen us to withstand it , neither of which we can do for our selves . 6. Secondly , We are likewise to pray against the evil of punishment , but principally against spiritual punishments , as the anger of God , the withdrawing of his grace , and eternal damnation . Against these we can never pray with too much earnestness ; but we may also pray against temporal punishments , that is any outward affliction , but this with submission to Gods will , according to the example of Christ , Mat. 26. 39. Not as I will , but as thou wilt . 7. A fourth part of prayer is intercession ; that is , praying for others : This in general we are to do for all mankind , as well strangers , as acquaintance , but more particularly those , to whom we have any especial relation , either publick , as our Governours , both in Church and State , or private , as Parents , Husband , Wife , Children , Friends , &c. We are also to pray for all that are in affliction , and such particular persons , as we discern especially to be so ; Yea we are to pray for those that have done injury , those that despightfully use us and persecute us , for it is expresly the command of Christ , Mat. 5. 44. and that whereof he hath likewise given us the highest example , in praying even for his very crucifiers , Luc. 23. 34. Father forgive them . For all these sorts of persons we are to pray , and that for the very same good things we beg of God for our selves , that God would give them in their several places and callings , all spiritual and temporal blessings , which he sees wanting to them , and turn away from them all evil whether of sin , or punishment . 8. The fifth part of prayer is thanksgiving ; That is , the praising , and blessing God for all his mercies , whether to our own persons , and those that immediatly relate to us , or to the Church and Nation whereof we are members , or yet more general to all mankind . And this for all his mercies both spiritual and temporal : In the spiritual , first for those wherein we are all in common concerned , as the giving of his Son , the sending of his Spirit , and all those means he hath used to bring sinful men unto himself . Then secondly for those mercies we have in our own particulars received , such are the having been born within the pale of the Church , and so brought up in Christian Religion , by which we have been partakers of those precious advantages of the word , and Sacraments , and so have had , without any care , or pains of ours , the means of eternal life put into our hands . But besides these , there is none of us but have received other spiritual means from God. 9. As first Gods patience , and long-suffering , waiting for our repentance , and not cutting us off in our sins . Secondly , his calls and invitations of us to that repentance , not only outward in the ministry of the word , but also inward , by the motions of his Spirit . But then if thou be one that hath by the help of Gods grace been wrought upon by these calls , and brought from a prophane , or worldly , to a Christian course of life , thou art surely in the highest degree tyed to magnifie and praise his goodness , as having received from him the greatest of mercies . 10. We are likewise to give thanks for temporal blessings , whether such as concern the publick , as the prosperity of the Church or Nation , and all remarkable deliverances offered to either ; or else such as concern our particulars , such are all the good things of this life which we enjoy , as health , friends , food , rayment , and the like ; also for those minuitly preservations , whereby we are by Gods gracious providence kept from danger , and the especial deliverances which God hath given us in time of greatest perils . It will be impossible to set down the several mercies which everyman receives from God , because they differ in kind and degree between one man and another . But it is sure that he which receives least , hath yet enough to imploy his whole life in praises to God. And it will be very fit for every man to consider the several passages of this life , and the mercies he hath in each received , and so to gather a kind of list , or Catalogue of them , at least the principal of them , which he may alwayes have in his memory , and after with a thankful heart repeat before God. 11. These are the several parts of prayer and all of them to be used both publickly and privately . The publick use of them is , first that in the Church where all meet to joyn in those prayers , wherein they are in common concerned . And this ( where the prayers are such as they ought to be ) we should be very constant at , there being an especial blessing promised to the joynt requests of the faithful , and he that without a necessary cause absents himself from such publick prayers , cuts himself off from the Church , which hath alwayes been thought so unhappy a thing , that it is the greatest punishment , the Governours of the Church can lay upon the worst offender ; and therefore it is a strange madness for men to inflict it upon themselves . 12. A second sort of publick prayer , is that in a family , where all that are members of it , joyn in their common supplications , and this also ought to be very careful attended to ; first by the Master of the Family , who is to look that there be such prayers , it being as much his part thus to provide for the souls of his children and servants , as to provide food for their bodies . Therefore there is none , even the meanest housholder , but ought to take this care : If either himself , or any of his Family can read , he may use some prayers out of some good book , if it be the service book of the Church , he makes a good choice ; if they cannot read , it will then be necessary they should be taught without book some form of prayer , which they may use in the Family , for which purpose again some of the prayers of the Church will be very fit , as being most easie for their memories by reason of their shortness , and yet containing a great deal of matter . But what choice soever they make of Prayers , let them be sure to have some , and let no man that professes himself a Christian , keep so heathenish a Family , as not to see God be daily worshipped in it . But when the Master of a Family hath done his duty in this providing , it is the duty of every member of it to make use of that provision , by being constant , and diligent at those Family-Prayers . 13. Private or secret Prayer is that which is used by a man alone , a part from all others , wherein we are to be more particular , according to our peculiar needs , then in publick it is fit to be . And this of private prayer , is a duty , which will not be excused by the performance of the other of publick . They are both required , and one must not be taken in exchange for the other . And whoever is diligent in publick prayers , and yet negligent in private , it is much to be feared , he rather seeks to approve himself to men , then to God , contrary to the command of our Saviour , Mat. 6. Who enjoyns this private prayer , this praying to our Father in secret , from whom alone we are to expect our reward , and not from the vain praises of men . 14. Now this duty of Prayer is to be often performed , by none seldomer then evening and morning , it being most necessary that we should thus begin , and end all our works with God , and that not only in respect of the duty we owe him , but also in respect of our selves , who can never be either prosperous , or safe , but by committing our selves to him ; and therefore should tremble to venture on the perils either of day or night , without his safeguard . How much oftner this duty is to be performed , must be judged according to the business , or leisure men have , where by business , I mean not such business as men unprofitably make to themselves , but the necessary business of a mans calling , which with some will not afford them much time for set , and solemn Prayer . But even these men may often in a day lift up their hearts to God in some short Prayers , even whilst they are at their work . As for those that have more leisure , they are in all reason to bestow more time upon this duty . And let no man that can find time to bestow upon his vanities , nay perhaps his sins , say be wants leisure for prayer , but let him now endeavour to redeem , what he hath so mispent , by imploying more of that leisure in this duty for the future . And surely if we did but rightly weigh , how much it is our own advantage , to perform this duty , we should think it wisdom to be as frequent as we are ordinarily solemn in it . 15. For first it is a great honour for us poor wo●mes of the earth to be allowed to speak so freely to the great Majesty of heaven ; if a King should but vouchsafe to let one of his meanest subjects talk familiarly , and freely with him , it would be looked on as a huge honour , that man how despiseable soever he were before , would then be the envy of all his neighbours ; and there is little question , he would be willing to take all opportunities of receiving so great a grace . But alas ! this is nothing to the honour is offered us , who are allowed nay , invited to speak to , and converse with the King of Kings , and therefore how forward should we in all reason be to it . 16. Secondly , it is a great benefit , even the greatest that can be imagined , for prayer is the instrument of fetching down all good things to us , whether spiritual , or temporal , no prayer , that is qualified as it ought to be , but is sure to bring down a blessing according to that of the wise man , Eccl. 35. 17. The Prayer of the humble pierceth the clouds , and will not turn away , till the highest regard it . You would think him a happy man , that had one certain means of helping him to what ever he wanted , though it were to cost him much pains , and labour , now this happy man thou mayst be if thou wilt . Prayer is the never-failing means of bringing thee , if not all that thou thinkest thou wantest , yet all that indeed thou dost , that is , all that God sees fit for thee . And therefore be there never so much weariness to thy flesh in the duty , yet considering in what continual want thou standest for something or other from God , it is madness to let that uneasiness dishearten thee , and keep thee from this so sure meanes of supplying thy wants . 17. But in the third place this duty is in it self so far from being uneasie , that it is very pleasant . God is the fountain of happiness , and at his right hand there are pleasures for evermore . Psal. 16. 11. And therefore the nearer we draw to him ▪ the happier we must needs be , the very joys of heaven arising from our neerness to God. Now in this life we have no way of drawing so neer to him , as by this of Prayer , and therefore surely it is that , which in it self is apt to afford abundance of delight and pleasure , if it seem otherwise to us , it is from some distemper of our own hearts , which like a sick palate cannot relish the most pleasant meat . Prayer is a pleasant duty , but it is withal a spiritual one ; and therefore if thy heart be carnal , if that be set either on the contrary pleasures of the flesh , or dross of the world , no marvail then , if thou taste no pleasantness in it ; if like the Israelites thou despise Manna , whilst thou longest after the flesh pots of Egypt . Therefore if thou find a weariness in this duty , suspect thy self , purge , and refine thy heart from the love of all sin , and endeavour to put it into a heavenly and spiritual trance , and then thou wilt find this no unpleasant exercise , but full of delight and satisfaction . In the mean time complain not of the hardness of the duty , but of the untowardness of thy own heart . 18. But there may also be another reason of its seeming unpleasant to us , and that i● want of use . You know there are many things , which seem uneasie at the first tryal , which yet after we are accustomed to them , seem very delightful , and if this by thy case , then thou knowest a ready cure , viz : to use it oftner , and so this consideration naturally inforces the exhortation of being frequent in this duty . 19. But we are not only to consider how often , but how well we perform it . Now to do it well , we are to respect , first the matter of our Prayers , to look that we ask nothing that is unlawful , as revenge upon our enemies , or the like ; secondly the manner ; and that must be first in faith , we must believe , that if we ask as we ought , God will either give us the thing we ask for , or else something which he sees better for us . And then secondly in humility we must acknowledg our selves utterly unworthy of any of those good things we beg for , and therefore sue for them only for Christs sake ; thirdly with attention , we must mind what we are about , and not suffer our selves to be carried away to the thought of other things . I told you at the first , that Prayer was the business of the soul , but if our minds be wandering , it is the work only of the tongue and lips , which makes it in Gods account no better then vain babbling , and so will never bring a blessing on us . Nay , as Jacob said to his mother , Gen. 27. 12. It will be more likely to bring a curse on us then a blessing , for it is a profaning one of the most solemn parts of Gods service , it is a piece of Hypocrisie , the drawing neer to him with our lip , when our hearts are far from him , and a great slighting and despising that dreadful Majesty we come before : And as to our selves it is a most ridiculous folly , that we who come to God upon such weighty errands , as are all the concernments of our souls and bodies , should in the midst forget our business , and pursue every the lightest thing that either our own vain fancies , or the Divel , whose business it is here to hinder us , can offer to us . It is just as if a malefactor , that comes to sue for his life to the King , should in the midst of his supplication happen to espie a butterflie , and then should leave his suit , & run a chace after that butterflie : Would you not think it pitty , a pardon should be cast away upon so wretchless a creature . And sure it will be as unreasonable to expect that God should attend & grant those suits of ours , which we do not at all consider our selves . 20. This wandring in Prayer is a thing we are much concerned to arm our selves against , it being that to which we are naturally wonderful prone . To that end it will be necessary first to possess our hearts at our coming to Prayers with the greatness of that Majesty we are to approach , that so we may dread to be vain and trifling in his presence . Secondly , We are to consider the great concernment of the things we are to ask , some whereof are such , that if we should not be heard , we were of all creatures the most miserable , & yet this wandring is the way to keep us from being heard . Thirdly , We are to beg Gods aid in this particular : And therefore when thou settest to Prayer , let thy first petition be for this grace of attention . 21. Lastly , Be as watchful as is possible over thy heart , in time of prayer , to keep out all wandering thoughts , or if any have gotten in , let them not find entertainment , but as soon as ever thou discernest them , suffer them not to abide one moment , but cast them out with indignation , and beg Gods pardon for them . And if thou dost thus sincerely , and diligently strive against them , either God will enable thee in some measure to overcome them , or he will in his mercy pardon thee what thou canst not prevent . But if it be through thy own negligence , thou art to expect neither , so long as that negligence continues . 22. In the fourth place we must look our Prayers be with zeal and earnestness , it is not enough that we so far attend them , as barely to know what it is we say , but we must put forth all the affection and devotion of our souls , and that according to the several parts of Prayer before mentioned . It is not the cold faint request , that will ever obtain from God. We see it will not from our selves ; for if a beggar should ask relief from us , and do it in such a scornful manner , that he seemed indifferent ; whether he had it or no , we should think he had either little want or great pride , and so have no heart to give him . Now surely the things we ask from God , are so much above the rule of an ordinary almes , that we can never expect they should be given to slight and heartless petitions . No more in like manner will our Sacrifice of praise and thanksgiving ever be accepted by him , if it be not offered from a heart truly affected with the sence of his mercies ; it 's but a kind of formal complementing , which wil never be approved by him who requires the heart , and not the lips only . And the like may be said of all the other parts of Prayer . Therefore be careful when thou drawest nigh to God in Prayer , to raise up thy soul to the highest pitch of zeal and earnestness thou art able . And because of thy self alone thou art not able to do any thing , beseech God that he will inflame thy heart with this heavenly fire of devoti●n , and when thou hast obtained it , beware that thou neither quench it by any wilful sin , nor let it go out again for want of stirring it up , and imploying it . 23. Fifthly , we must Pray with purity , I mean we must purge our hearts from all affections to sin . This is surely the meaning of the Apostle , 1 Tim. 2. 8. When he commands men to lift up holy hands in Prayer , and he there instances in one special sort of sin , wrath and doubting , whereby doubting is meant those unkind disputes , and contentions which are so common amongst men . And surely he that cherishes that , or any other sin in hi● heart , can never lift up those holy hands , which are required in this duty . And then sure his prayers , be they never so many , or earnest , will little avail him . The Psalmist will tell him , he shall not be heard , Psal. 66. 18. If I regard iniquity in my heart , the Lord will not hear me . Nay Solomon will tell him yet worse , that his prayers are not onely vain , but abominable , Pro. 15. 8. The sacrifice of the wicked is an abomination to the Lord. And thus to have our prayers turned into sin , is one of the heaviest things can befal any man ; we see it is set down in that sad Catalogue of curses , Psal. 109. 7. Therefore let us not be so cruel to our selves , as to pull it upon our own heads , which we certainly do , if we offer up prayers from an impure heart . 24. In the last place we must direct our prayers to right ends , And that either in the respect of the prayer it self , or the things we pray for ; First , we must pray , not to gain the praise of devotion amongst men like those hypocrites Mat. 6. 5. Nor yet onely for company , or fashion sake , to do as other do ; But we must do it first as an act of worship to God ; Secondly , as an acknowledgment , that he is that great spring , from whence alone we expect all good things ; And thirdly , to gain a supply of our own , or others needs . Then in respect of the things prayed for , we must be sure to have no ill aimes upon them , we must not ask , that we may consume it upon our lusts , Ia. 4. 3. as those do , who pray for wealth , that they may live in riot , and excess ; and for power , that they may be able to mischief their enemies , and the like But our end in all must be Gods glory first , and next that our own , and others Salvation , and all other things must be taken in , onely as they tend to those , which they can never do , if we abuse them to sin . I have now done with that first part of worship , that of the Soul. 25. The other is that of the body , and that is nothing else , but such humble , and reverent gestures in our approaches to God , as may both express the inward reverence of our Souls , and may also pay him some tribute from our very bodies , with which the Apostle commands us to glorify God , as well as with our Souls ; and good reason , since he hath created , and redeemed the one , as well as the other , whensoever therefore thou offerest thy prayers unto God , let it be with all lowliness as well of body , as of mind , according to that of the Psalmist , Psal. 95. 6. O come let us worship , let us fall down and kneel before the Lord our maker . 26. The ninth duty to God , is REPENTANCE . That this is a duty to God we are taught by the Apostle , Acts 20. 21. where speaking of repentance , he stiles it repentance towards God. And there is good reason this should be a duty to him , since there is no sin we commit , but is either mediatly , or immediatly , against him . For though there be sins both against our selves , and our neighbours , yet they being forbidden by God , they are also breaches of his Commandements , and so sins against him . This repentance is , in short , nothing but a turning fr●m sin to God , the casting off all our former evils , and in stead thereof , constantly practising all those Christian duties , which God requireth of us . And this is so necessary a duty , that without it we certainly perish , we have Christs word for it , Luke 13. 5. Except ye repent , ye shall all likewise perish . 27. The directions for performing the several parts of this duty have been already given in the preparation to the Lords Supper , and thither I refer the reader . Onely I shall here mind him , that it is to be lookt upon as a duty to be practised onely at the time of receiving the Sacrament . For this being the onely remedy against the poyson of sin , we must renew it as often as we repeat our sins , that is daily . I mean we must every day repent of the sins of that day , for what Christ saith of other evils , is true also of this , sufficient to the day is the evil thereof ; we have sins enough of each day to exercise a daily repentance , and therefore every man must thus daily call himself to account . 28. But as it is in accounts , they who constantly set down their daily expences , have yet some set time of casting up the whole summe ; as at the end of the week or moneth ; so should it also be here , we should set aside some time to humble our selves solemnly before God for the sins , not of that day onely , but of our whole lives . And the frequenter these times are , the better . For the oftner we thus cast up our accounts with God , and see vast debts we are run in to him , the more humbly shall we think of our selves , and the more shall thirst after his mercy , which two are the special things that must qualify us for his pardon . He therefore that can assign himself one day in the week for this purpose , will take a thriving course for his Soul. Or if any mans state of life be so busie , as not to afford him to do it so often , let him yet come as neer to that frequency , as is possible for him , remembring alwayes , that none of his worldly imployments can bring him in neer so gainful a return as this spiritual one will do , and therefore it is very ill husbandry to pursue them , to the neglect of this . 29. Besides these constant times , there are likewise occasion all times for the performance of this duty , such especially are the times of calamity , and affliction , for when any such befals us , we are to look on it as a message sent from Heaven , to call us to this duty , and therefore must never neglect it , when we are thus summoned to it , lest we be of the number of them , who despise the chastisements of the Lord , Heb. 12. 5. 30. There is yet another time of repentance , which in the practice of men hath gotten away the custome from all those , and that is the time of death , which , it is true , is a time very fit to renew our repentance , but sure not proper to begin it , and it is a most desperate madness for men to defer it till then . For to say the middest of it , it is the venturing our Souls upon such miserable uncertainties , as no wise man would trust with any thing of the least value . For first , I would ask any man , that means to repent at his death , how he knows he shall have an hours time for it ? do we not daily see men snatch'd away in a moment ? and who can tell that it shal not be his own case ? But secondly , suppose he have a more leisurely death , that some disease give him warning of its approach , yet perhaps he will not understand that warning , but will still flatter himself , as very often sick people do , with hopes of life to the last : and so his death may be sudden to him , though it come by never so slow degrees . But again thirdly , if he do discern his danger , yet how is he sure he shall then be able to repent ? Repentance is a grace of God , not at our own command , and it is just and usual with God , when men have a long time refused , and rejected that grace , resisted all his cals , and invitations to conversion and amendment , to give them over at last to the hardness of their own hearts , and not to afford them any more of that grace they have so despised . Yet suppose in the fourth place , That God in his infinite patience should still continue the offer of that grace to thee , yet thou that hast resisted , it may be thirty , or forty or fifty years together , how knowest thou , that thou shalt put off that habit of resistance upon a sudden , and make use of the grace afforded ? It is sure , thou hast many more advantages towards the doing it now then thou wilt have then . 31. For the first , The longer sin hath kept possession of the heart , the harder it will be to drive it out . It is trne , if repentance were nothing , but a present ceasing from the acts of sin , the death-bed were fittest for it , for then we are disabled from committing most sins , but I have formerly shewed you , repentance contains much more then so , there must be in it a sincere hatred of sin and love of God. Now how unlikely is it , that he which hath all his life loved sin , cherisht it in his bosome , & on the contrary abhorred God and goodness , should in an instant quite change his affections , hate that sin he loved , and love God , and goodness , which before he utterly hated ? 32. And secondly , The bodily pains , that attend a death-bed , will distract thee , and make thee unable to attend the work of repentance , which is a business of such weight , and difficulty , as will employ all our powers , even when they are at the freshest . 33. Consider those disadvantages thou must then struggle with , and then tell me what hope there is , thou shalt then do that , which now upon much easier terms thou wilt not . But in the fifth place , there is a danger behind , beyond all these , and that is , that th● repentance which death drives a man to , will not be a true repentance , for in such a case it is plain , it is onely the fear of hell puts him on it , which though it may be a good beginning , where there is time after to per●ect it , yet where it goes alone , it can never avail for Salvation . Now that death-bed repentances are often onely of this sort , is too likely , when it is observed , that many men who have seemed to repent , when they have thought death approaching , have yet , after it hath pleased God to restore them to health , been as wicked ( perhaps worse ) as ever they were before ; Which shews plainly , that there was no reall change in them , and then surely had such a man died , in that seeming repentance , God , who tries the heart , would not have accepted it , which he saw was unsincere . When all these dangers are layed together , it will surely appear a most disperate adventure for any man to trust to a death-bed repentance . Nor is it ever the less for that example of the penitent thief , Luc. 23. 43. which is by many so much depended on . For it is sure , his case and ours differ widely , he had never heard of Christ before , and so more could not be expected of him then to embrace him as soon as he was tendred to him ; But we have had him offered , nay prest upon us from our cradles and yet have rejected . But if there were not this difference , it is but a faint hope can be raised onely from a single example , and another we find not in the whole Bible . The Israelites we read were fed with Manna from Heaven , but would you not think him stark mad , that should out of expectation of the like , neglect to provide himself any food ; Yet it is full as reasonable to depend upon this example as the other . I conclude all in the words of the wiseman , Eccl. 12. 1. Remember thy Creator in the dayes of thy youth before the evil dayes come , &c. 34. To this duty of repentance , fasting is very proper to be annexed . The Scripture usually joyns them together , among the Jews the great day of atonement was to be kept with fasting , as you may see by comparing Levit. 16. 31. with Isa. 58. 5. and this by Gods especial appointment . And in the Prophets , when the people are called on to repent , and humble themselves , they are also called on to fast . Thus it is Joel 2. 12. Therefore now thus saith the Lord , turn ye unto me with all your hearts , with fasting , and with weeping , &c. Yea , so proper hath fasting been accounted to humiliation , that we see even wicked Ahab would not omit it in his , 2 Kings 21. 27. Nor the Heathen Ninevites in theirs , Jonah 3. 5. Nor is it less fit , or less acceptable since Christ , then it was before him . For we see he supposes it as a duty sometimes to be performed , when he gives directions to avoid vain-glory in it . Mat. 6. 6. and also assures us , that if it be performed , as it ought , not to please men , but God , it will surely be rewarded by him . And accordingly ●e find it practised by the Saints : Anna Luk. 2. 37. Served God with fastings and prayers ; where it is observable , that it is reckoned as a service of God , fit to be joyned with prayers . And the Christians of the first times were generally very frequent in the practice of it . Now though fasting be especially proper to a time of humiliation , yet is it not so restrained to it , but it may be seasonable , whensoever we have any extraordinary thing to request from God. Thus when Esther was to endeavour the deliverance of her people from destruction , she & all the Jews kept a solemn fast , Esther 4. 16. and thus when Paul and Barnabas were to be ordained Apostles , there was fasting joyned to prayer , Acts 13. 3. And so it will be very fit for us , whensoever we have need of any extraordinary directions , or assistance from God whether concerning our temporal or spiritual concernments , thus to quicken our prayers by fasting . But above all occasions , this of humiliation seems most to require it , for besides the advantage of kindling our zeal , which is never more necessary , then when we beg for pardon of sins , fasting carries in it somewhat of revenge , which is reckoned as a special part of repentance , 2 Cor. 7. 11. For by denying our bodies the refreshment of our ordinary food , we do inflict somewhat of punishment upon our selves , for our former excesses , or whatever other sins we at that time accuse our selves of ; which is a proper effect of that indignation which every sinner ought to have against himself . And truly he that is so tender of himself , that he can never find in his heart so much as to miss a meal , by way of punishment for his faults , shews he is not much fallen out with himself , for committing them , and so wants that indignation , which the Apostle in the forenamed text mentions , as a part of true repentance . 35. There is no doubt , but such Holy revenges upon our selves for sins are very acceptable to God , yet we must not think that either those , or any thing else we can doe , can make satisfaction for our offences , for that nothing but the blood of Christ can do . And therefore on that , and not on any of our performances we must depend for pardon . Yet since that blood shall never be applyed to any but penitent sinners , we are as much concern'd to bring forth all the fruits of repentance , as if our hopes depended on them onely . 36. How often this duty of fasting is to be performed , we have no direction in Scripture . That must be allotted by mens own piety , according as their health , or other considerations will allow . But as it is in humiliation , the frequenter returns we have of set times for it , the better ; so is it likewise in fasting , the of●ner , the better , so it be not hurtful either to our healths , or to some other duty required of us . Nay perhaps fasting may help some men to more of those times for humiliation , then they would otherwise gain . For perhaps there are some , who cannot , without a manifest hinderance to their calling , allow a whole day to that work , yet such a one may at least afford that time , he would otherwise spend in eating ; And so fasting will be doubly useful towards such a mans humiliation , both by helping him in the duty , and gaining him time for it . 37. I have now gone through the first branch of our duty to God , to wit the acknowledging him for our God. The second is the having no other . Of which I need say little , as it is a forbidding of that grosser sort of heathiness Idolatry , the worshipping of Idols , which though it were once common in the world , yet is now so rare , that it is not likely any that shall read this , will be concerned in it . Onely I must say , that to pay divine worship to any creature , be it Saint or Angel , yea or the Image of Christ himself , is a transgression against this second branch of our duty to God , it being the imparting that to a creature which is due onely to God , and therefore is strictly to be abstained from . 38. But there is another sort of Idolatry , of which we are generally guilty , and that is when we pay those affections of love , fear , trust , and the like , to any creature in a higher degree then we do to God. For that is the setting up that thing , whatsoever it is , for our God. And this inward kind of Idolatry is that , which provokes God to jealousy , as well as the outward of worshipping an Idol . I might inlarge much upon this , but because some severals of it have been toucht on in the former discourse , I suppose it needless . And therefore shall now proceed to the second head of duty , that to our selves . PARTITION . VI. Of DUTIES to our SELVES , Of Sobriety other Humility ; the great Sin of PRIDE , the Danger , the Folly of this Sin. Of VAIN GLORY , the Danger , Folly , The Means to Prevent it . Of MEEKNES , the Means to obtain it , &c. § . 1. THis duty to our selves , is by St. Paul in the foremetioned text , Tit. 2 ▪ 12. summed up in this one word , soberly . Now by soberly is meant our keeping within those due bounds which God hath set us . My business will therefore be to tell you , what are the particulars of this sobriety . And that first in respect of the soul , secondly in respect of the body : the sobriety of the soul stands in a right governing its passions , and affections ; and to that there are many vertues required . I shall give you the particulars of them . 2 The first of them is humility , which may well have the prime place , not only in respect of the excellency of the vertue , but also of it usefulness towards the obtaining of all the rest . This being the founda●ion , on which all others must be built . And he that hopes to gain them without this , will prove but like that foolish builder Christ speaks of , Luke 6. 49. Who built his house on the sand . Of the humility towards God I have alread● spoken , and shewed the necessity of it , I am now to speak of humility , as it concerns our selves , which will be found no less necessary , then the former . 3. This humility is of two sorts , the first is the having a mean and low opinion of our selves , the second is the being content that others should have so of us . The first of these is contrary to pride , the other to vain glory . And that both these are absolutely necessary to Christians , I am now to shew you● which will , I conceive , best be done by laying before you first the sin , secondly the danger , and thirdly the folly of the contrary vices . 4. And first for pride ; the sin of it is so great , that it cast the Angels out of heaven , and therefore if we may judg of sin by the punishment , it was not only the first , but the greatest sin that ever the Divel himself hath bin guilty of : But we need no better proof of the hainousness of it , then the extreme hatefulness of it to God , which besides that instance of his punishing the Divel , we may frequently find in the Scriptures , Prov. 16. 5. Every one that is proud in heart , is an abomination to the Lord. And again , Chap. 6. 16. Where there is mention of several things ▪ the Lord hates , a proud look is set as the first of them : So Jam. 4. 7. God resisteth the proud ; and divers other texts there are to the same purpose , which shew the great hatred God bears to this sin of pride Now since it is certain , God who is all goodness hates nothing , but as it is evil , it must needs follow , that where God hates in so great a degree , there must be a great degree of evil . 5. But secondly , pride is not only very sinful , but very dangerous , and that first in respect of drawing us to our sins , secondly of betraying us to punishments . First , pride draws us to other sins , wherein it shews it self indeed to be the direct contrary to humility , for as that is the root of all vertu , so is this of all vice . For he that is proud , sets himself up as his own God , and so can never submit himself to any other rules or Laws , then what he makes to himself . The ungodly , sayes the Psalmist , is so proud that he careth not for God , Psal. 10. 4. Where you see it is his pride , that makes him despise God. And when a man is once come to that , he is prepared for the commission of all sins . I might instance in a multitude of particular sins , that naturally flow from this of pride , as first anger , which the wise man sets , as the effect of pride , Pro. 21. 24. calling it proud wrath ; secondly , strife and contention , which he again notes to be the off-spring of pride , Pro. 13. 10. Only by pride cometh contention . And both these are indeed most n●tural effects of pride . For he that thinks very highly of himself , expects much submission , and observance from others , and therefore cannot but rage and quarrel , whenever he thinks it not sufficiently payed . It would be infinite to mention all the fruits of this bitter root , I shall name but one more , and that is , that pride not only betrays us to many sins , but also makes them incureable in us , for it hinders the working of all remedies . 6. Those remedies must either come from God or man ; if from God , they must be either in the way of meekness and greatness , or else of sharpness and punishment . Now if God by his goodness essay to lead a proud man to repentance , he quite mistakes Gods meaning , and thinks all the mercies he receives , are but the reward of his own desert , and so long 't is sure he will never think he needs repentance . But if on the other side , Gods use him more sharply , and lay afflictions , and punishments upon him , those in a proud heart work nothing but murmurings and hatings of God , as if he did him injury in those punishments . As for the remedies that can be used by man , they again must be either by way of correcttion , or exhortation ; correcttion from man will sure never work more on a proud heart , then those from God ; for he that can think God unjust in them , will much rather believe it of man. And exhortations will do as little . For let a proud man be admonished though never so mildly and lovingly , he looks on it as a disgrace . And therefore in stead of confessing , or amending the fault , he falls to reproaching his reprover , as an over-busy , or censorious person , and for that greatest and most precious act of kindness , looks on him as his enemy . And now one that thus stubbornly resists all means of cure , must be included in a most dangerous estate . 7. But besides this danger of sin , I told you there was another , that of punishment ; and of this there will need little proof , when it it considered , that God is the proud mans profest enemy ; that he hates and resists him , as appeared in the texts forecited : And then there can be little doubt , that he which hath so mighty an adversarie shall be sure to smart for it ; Yet besides this general ground of conclusion , it may not be a miss to mention some of those t●xts , which particularly threaten this sin , as Pro. 16. 18. Pride goeth before destruction , and an haughty spirit before a fall : Again , Pro. 16. 5. Every one that is proud in heart is an abomination to the Lord , though hand joyn in hand , yet they shall not be unpunished . The decree it seems is unalterable , and whatever endeavours are used to preserve the proud man , they are but vain , for he shall not go unpunished . And this is very remarkable in the story of Nebuchadnezar , Dan. 4. Who though a King , the greatest in the world , yet for his pride , was driven from among men , to dwell and feed with beasts . And it is most frequently seen , that this sin meets with very extraordinary judgments even in this life . But if it should not , let not the proud man think that he hath escaped Gods vengeance , for it is sure , there will be a most sad reckoning in the next ; for if God spared not the Angels for this sin , but cast them into hell , let no man hope to speed better . 8. In the third place , I am to shew you the great folly of this sin , and to do that , it will be necessary to consider the several things , whereof men use to be proud ; they are of three sorts , either those which we call the goods of nature , or the goods of fortune , or the goods of grace . 9. By the goods of nature , I mean beauty , strength , wit , and the like , and the being proud of any of these is a huge folly . For first we are very apt to mistake , and think our selves hand some or witty , when we are not , and then there cannot be a more ridiculous folly , then to be proud of what we have not , and such every one esteems it in another man , though he never supposes it his own case , and so never discerns it in himself . And therefore there is nothing more despiseable amongst all men , then a proud fool , yet no man that entertains high opinions of his own wit , but is in danger to be thus deceived , a mans own judgment of himself being of all others the least to be trusted . But Secondly , suppose we be not out in judging , yet what is there in any of these natural endowments , which is worth the being proud . There being scarce any of them , which some creature or other hath not in a greater degree then man. How much does the whiteness of the Lilly , and the redness of the Rose exceed the white , and red of the fairest face ? what a multitude of creatures is there , that farr surpass man in strength and sweetness ? And divers others there are which as far as concerns any useful end of theirs , act much more wisely then most of us ; and are therefore oftentimes in Scripture proposed to us by way of Example . It is therefore surely great unreasonableness for us to think highly of our selves , for such things as are common to us with beasts and plants . But thirdly , if they were as excellent as we fancy them , yet they are not at all durable , they are impaired and lost by sundry means ; a phrensy will destroy the rarest wit , a sickness decay the freshest beauty , the greatest strength , or however old age will be sure to do all . And therefore to be proud of them is again a folly in this respect . But lastly , whatever they are , we gave them not to our selves . No man can think he did any thing towards the procuring his natural beauty or wit , and so can with no reason value himself for them . 10 In the second place , the folly is as great to be proud of the goods of fortune ; by them I mean wealth and honour , and the like ; for it is sure , they add nothing of true worth to the man , somewhat of outward pomp , and bravery they may help him to , but that makes no change in the person . You may load an Asse with money , or deck him with rich trappings , yet still you will not make him a whit the nobler kind of beast by either of them . Then secondly , these are things we have no hold of , they vanish many times , ere we are aware , he that is rich to day , may be poor tomorrow , and then will be the less pitied by all in his poverty , the prouder he was when he was rich . Thirdly , We have them all , but as Stewards , to lay out for our Masters use , and therefore should rather think how to make our accounts , then pride our selves in our receipts . Lastly , Whatever of these we have , they , as well as the former , are not owing to our selves . But if they be lawfully gotten , we owe them onely to God , whose blessing it is , that maketh rich , Pro. 10. 22. If unlawfully , we have them upon such terms , that we have very little reason to brag of them . And thus you see in these several respects , the folly of this second sort of pride . 11. The third is that of the goods of grace ; that is any vertue a man hath . And here I cannot say , but the things are very valuable , they being infinitely more precious , then all the world , yet nevertheless this is of all the rest the highest folly . And that not onely in the foregoing respect , that we help not our selves to it , grace being above all things most immediatly Gods Work in us , but especially in this , that the being proud of grace , is the sure way to loose it . God , who gives grace to the humble , will take it from the proud . For if , as we see in the parable , Mat. 25. 28. the talent was taken from him who had onely put it to no use at all , how shall he hope to have it continued to him , that hath put it to so ill , that in stead of trading with it for God , hath trafficked with it for Satan ? And as he will loose the grace for the future , so he will loose all reward of it for the time past . For let a man have done never so many good acts , yet if he be proud of them , that pride shall be charged on him to his destruction , but the good shall never be remembred to his reward . And this proves it to be a most wretched folly to be proud of grace . It is like that of children , that pull those things in pieces , they are most fond of , but yet much worse then that of theirs , for we not onely loose the thing ( and that the most precious that can be imagined ) but we must also be eternally punished for doing so , there being nothing that shall be so sadly reckoned for in the next world , as the abuse of grace , and certainly there can be no greater abuse of it , then to make it serve for an end so directly contrary to that for which it was given , it being given to make us humble , not proud , to magnify God , not our selves . 12. Having shewed you thus much of this sin , I suppose it will appear very necessary to be eschewed , to which purpose it will first be useful to consider , what hath been already said concerning it , and that so seriously , as may work in thee ▪ not some slight dislike , but a deep , and irreconcileable hatred of the sin ; secondly to be very watchful over thine own heart , that it cherish not any beginnings of it ; never suffer it to feed on the fancy of thy own worth , but when ever any such thought arises , beat it down immediatly with the remembrance of some of thy follies or sins , and so make this very motion of pride an occasion of humility . Thirdly , Never to compare thy self with those thou thinkest more foolish or wicked then thy self , that so thou mayest like the Pharisee Luk. 16. 11. extol thy self , for being better , but if thou wilt compare , do it with the Wise , and Godly , and then thou wilt find thou comest so far short , as may help to pull down thy high esteem of thy self . Lastly , To be very earnest in Prayer , that God would root out all degrees of this sin in thee , and make thee one of those poor in Spirit , Mat. 5. 3. to whom the blessing , even of Heaven it self , is promised . 13. The second contrary to humility I told you was vain glory . That is a great thirst after the praise of men . And first , that this is a sin , I need prove no otherwise , then by the words of our Saviour , Jo. 5. 44. How can ye believe , that receive honour one of another ? Where it appears , that it is not onely a sin , but such a one , as hinders the receiving of Christ into the heart , for so believing there signifies . This then in the second place shews you likewise the great dangerousness of this sin , for if it be that , which keeps Christ out of the heart , it is sure it brings infinite danger , since all our safety , all our hope of escaping the wrath to come , stands in receiving him ? But besides the authority of this text , common experience shews , that where ever this sin hath possession , it endangers men to fall into any other . For he that so considers the praise of men , that he must at no hand part with it , when ever the greatest sins come to be in fashion , and credit ( as God knows many are now a daies ) he will be sure to commit them , rather then run the disgrace of being too singular , and precise ; I doubt there are many consciences can witness the truth of this , so that I need say no more to prove the danger of this sin . 14. The third thing I am to shew , is the folly of it , And that will appear first by considering , what it is we thus hunt after , nothing but a little air , a blast , the breath of men , it brings us in nothing of reall advantage : for I am made never the wiser , nor the better , for a mans saying I am wise , and good . Besides if I am commended , it must be either before my face , or behind my back , if the former , it is very often flattery , and so the greatest abuse that can be offered , and then I must be very much a fool , to be pleased with it . But if it be behind my back , I have not then so much as the pleasure of knowing it , and therefore it is a strange folly thus to pursue , what is so utterly gainless . But secondly , It is not onely gainless , but painful , and uneasy also . He that eagerly seeks Prayer , is not at all Master of himself , but must suit all his actions to that end , and in stead of doing what his own reason and conscience ( nay perhaps his wordly conveniency ) directs him to , he must take care to do what wil bring him in commendations , and so enslaves himself to every one that hath but a tongue to commend him . Nay there is yet a further uneasiness in it , and that is , when such a man fails of his aime , when he misses the praise , and perhaps meets with the contrary reproach , ( which is no mans lot more often then the vain glorious , nothing making a man more despised ) then what disturbances and disquiets , and even tortures of mind is he under ? A lively instance of this you have in Achitophel , 2 Sam. 17. 23. who had so much of this upon Absoloms despising his counsel , that he chose to rid himself of it , by hanging himself . And sure this painfulness that thus attends this sin , is sufficient proof of the folly of it . Yet this is not all , it is yet further very hurtful : For if this vain glory be concerning any good , or Christian action , it destroyes all the fruit of it ; he that prayes or gives almes to be seen of men , Mat. 6. 2. must take that as his reward , Verily I say unto you they have their reward , they must expect none from God , but the portion of those hypocrites that love the the praise of men more then the praise of God. And this is a miserable folly to make such an exchange . It is like the dog in the fable , who seeing in the water the shadow of that meat he held in his mouth , catcht at the shadow , & so let go meat . Such dogs , such unreasonable creatures are we , when we thus let go the eternal rewards of Heaven , to catch at a few good words of men . And yet we do not onely loose those eternal joyes , but procure to our selves the contrary eternal mercies , which is sure the highest pitch of folly and madness . But if the vain glory be not concerning any vertuous action , but only some indifferent thing , yet even there also it is very hurtful ; for vain glory is a sin , that wheresoever it is placed , endangers our eternal estate , which is the greatest of all mischiefs . And even for the present it is observable , that of all other sins , it stands the most in its own light , hinders it self of that very thing it pursues . For there are very few that thus hunt after praise , but they are discerned to do so , and that is sure to eclipse whatever praise worthy thing they do , and brings scorn upon them in stead of reputation . And then certainly we may justly condemn this sin of folly , which is so ill a manager even of its own dedesigns . 15. You have seen how wretched a thing this vain glory is , in these several respects , the serious consideration whereof , may be one good means to subdue it , to which it will be necessary to add ; first , a great watchfulness over thy self ; Observe narrowly , whether in any Christian duty thou at all considerest the praise of men , or even in the most indifferent action , look whether thou have not too eager a desire of it ; And if thou findest thy self inclined that way , have a very strict eye upon it , and where ever thou findest it stirring , check , and resist it ; suffer it not to be the end of thy actions ; But in all matters of Religion , let the duty be thy motive ; In all indifferent things of common life , let reason direct thee ; and though thou mayest so far consider in those things the opinion of men , as to observe the rules of common decency , yet never think any praise , that come in to thee from any thing of that kind worth the contriving for ; Secondly , Set up to thy self another aime , viz that of pleasing God ; let that be thy inquiry when thou goest about any thing , whether it be approved by him , and then thou wilt not be at leisure to consider what praise it will bring thee from men . And surely he that weighs of how much more moment it is to please God , who is able eternally to reward us , then men , whose applause can never do us any good , will surely think it reasonable , to make the former his onely care . Thirdly , If at any time thou art praised , do not be much overjoyed with it , nor think a jot the better of thy self , but if it be vertue thou art praised for , remember it was God , that wrought it in thee , and give him the glory , never thinking any part of it belongs to thee ; If it be some indifferent action , then remember that it cannot ▪ deserve praise , as having no goodness in it ; But if it be a bad one ( as amongst men such are sometimes likeliest to be commended ) then it ought to set thee a trembling , in stead of rejoycing , for then that woe of our Saviours belongs to thee , Luk. 6 , 26. Wo unto you when men speak well of you , for so did their Fathers to the false Prophets , and there is not a greater sign of a hardned heart , then when men can make their sins the matter of their glory . In the last place let thy prayers assist in the fight with this corruption . 16. A second vertue is meekness , That is a calmness and quietness of spirit , contrary to the rages , and impatiences of anger . This vertue may be exercised either in respect of God , or our neighbour . That towards God I have already spoken of , under the head of humility , and that towards our neighbour I shall hereafter ; All I have here to say of it , is , how it becomes a duty to our selves ; that it does , in respect of the great advantage we reap by it , which , in meer kindness to our selves , we are to look after . And to prove that it brings us this great advantage , I need say no more , but that this meekness is that to which Christ hath pronounced a blessing , Mat. 5. 5. Blessed are the meek , and not onely in the next world , but even in this too , they shall inherit the earth ; Indeed none but th● meek person hath the true enjoyment of any thing in the world , for the angry , and impatient are like such people , who we use to say , cannot enjoy the greatest prosperities ; For let things be never so fair without , they will raise storms within their own breasts . And surely whoever ●ath either in himself , or others observed the greatest uneasiness of this passion of anger , cannot chuse but think meekness a a most pleasant thing . 17. Besides it is also a most honourable thing , for it is that whereby we resemble Christ , learn of me , saith he , for I am meek and lowly in heart , Mat. 11. 28. It is also that whereby we conquer our selves , overcome our own unruly passions , which of all victories is the greatest , and most noble . Lastly , it is that which makes us behave our selves like men , whereas anger gives us the fierceness and wildness of savage beasts . And accordingly the one is by all esteemed , and loved , whereas the other is hated and abhorred , every man shunning a man in rage as they would a furious beast . 18. Farther , yet meekness is the sobriety of the mind , whereas anger is the direct madness , it puts a man wholly out of his own power , and makes him do such things , as himself in his sober temper abhors ; how many men have done those things in their rage , which they have repented all their lives after ? and therefore surely as much as a man is more honourable then a beast , a sober man then a mad man , so much hath this vertue of meekness the advantage of honour above the contrary vice of anger . 19. Again , meekness makes any condition tollerable , and easie to be endured . He that meekly bears any suffering , takes off the edg of it , that it cannot wound him , whereas he that frets and rages at it ; whets it , and makes it much sharper then it would be ; Nay in some cases makes that so , which would not else be so at all ; as particularly in the case of reproachful words , which in themselves can do us no harm , they neither hurt our bodies nor lessen our estate , the only mischief they can do us is to make us angry , and then our anger may do us many more ; whereas he that meekly passes them by , is never the worse for them ; nay the better , for he shall be rewarded by God for that patience . Much more might be said to recommend this virtue to us , in respect of our own present advantage , but I suppose this may suffice to perswade men to esteem of it . The harder matter will be to gain them to the practice of it , wherein men pretend I know not what difficulties of natural constitutions and the like ; Yet sure there is no man of so Cholerick a temper ; but if he did heartily set about it , would find it were not impossible in some good measure to subdue it : But then he must be diligent in using means to that end . Divers of these means there are I shall mention some few . 20 As first . The imprinting deep in our mind the loveliness , and benefits of meekness , together with the ugliness and mischiefs of anger . Secondly , To set before us the examples of Christ , who endured all reproaches , yea torments with perfect , patience that was lead as a sheep to the slaughter , Isaiah 33. 7. That when he was reviled , reviled not again ; when he suffered , threatned not , 1 Pet. 2. 23. And if he the Lord of glory suffered thus meekly and unjustly from his own creatures , with what force can we ever complain of any injury done to us ? Thirdly , To be very watchful to prevent the very first beginnings of anger , and to that purpose to mortifie all in●ard peevishness , and frowardness of mind , which is a sin in it self , though it proceed no farther , but will also be sure , if it be cherished to break out into open effects of anger . Therefore whenever thou findest the least rising of it within thee , make as much haste to check it as thou wouldst to quench a fire in thy house , but be sure thou bring no fuell to it , by entertaining any thoughts , that may increase it . And at such a time especially , keep a most strick watch over thy tongue , that it break not out into any angry speeches , for that breath will fan the fire ; not only in thine adversary , but thy self too ; therefore though thy heart be hot within stifle the flame , and let it not break out , and the greater the temptation is ▪ the more earnestly lift up thy heart to God , to assist thee to overcome it . Fourthly , Often remember , how great punishments sins have deserved , and then whether thy sufferings be from God or man , thou wilt acknowledg them to be far short of what is due to thee , and therefore wilt be ashamed to be impatient at them . 21. The third vertue is ●onsideration , and this in a most special manner we own to our souls . For without it , we shall , as rash , unadvised people use to do ; rush them into infinite perils . Now this consideration is either of our state , or of our actions . By our state I mean what our condition is to God-ward , whether it be such that we may reasonably conclude our selves in his favour . This it much concerns us to consider and examine , and that not by those easie rules men are apt to frame to themselves , as whether they believe that Christ died for their sins ; that they are of the number of the elect ; and shall certainly be saved , if these and the like were all that were required to put us into Gods favour , none but some very melancholly person could ever be out of it , for we are apt enough generally to believe comfortably of our selves . But the rules God hath given us in his word , are those by which we must be tryed at the last day , and therefore are certainly the only safe ones , by which to trie our selves now . And the summe of those are , that whosoever continues in any one wilful sin is not in his favour , nor can if he so die , hope for any mercy at his hand . 22. Now it is highly necessary , we should consider what our condition is in this respect For since our life is nothing but a puffe of breath in our nostrils , which may for ought we know be taken from us the next minuite , it neerly concerns us , to know how we are provided for another world , that so in case we want at present that oile in our lamps , wherewith we are to meet the Bride-groom , Mat. 25. 8. We may timely get it , and not for want of it be ever shut out like the foolish virgins , from his presence . The neglect of this consideration hath undon many soules , some by too easie a belief that they were in a good condition , without considering and trying themselves by the foregoing rule , but presuming either upon some slight outward performances , or upon such a false faith , as I even now described others by the wretched careless going on , without so much as asking themselves , what their condition is , but hope they shall do as well as their neighbours , and so never inquiring farther ; which wretched carelesness will as certainly undoe the spiritual , as the like would do the temporal estate ; yet in that every man is wise enough to foresee , that a man that never takes any accounts of his estate to see whether he be worth somthing or nothing , will be sure to be a begger in the end . But in this far weightier matter we can generally be thus improvident . 23. The second thing we are to consider , is our actions , and those either before , or after the doing of them . In the first place we are to consider before we act , and not to do any rashly or headily . But first to advise with our consciences , whether this be lawful to be done , for he that followes his own inclination , and does every thing which that moves him to , shall be s●re to fall into a multitude of sins . Therefore consider soberly and be assured of the lawfulness of the thing , before thou venture to do it . This advisedness is in all worldly things accounted so necessary a part of wisdom , that no man is accounted wise without it ; A rash man we look upon as the next degree to a fool : And yet it is sure there is not so much need of looking about us in any thing , as in what concerns our souls , and that not only in respect of the great value of them above all things else , but also in regard of the great danger they are in , as hath been shewed more at large in the beginning of the treatise . 24 Secondly , We are to consider our actions , when they are past also , that is , we are to examine whether they have been such , as are allowable by the Laws of Christ , This is very necessary , whether they be good or bad ; if they be good , the recalling them helpeth us to the comfort of a good conscience , and that comfort again incourageth us to go on in the like ; and besides it stirrs us up to thankfulness to God , by whose grace alone we were enabled to do them . But if they be bad , then it is especially necessary , that we thus examine them , for without this it is impossible we should ever come to amendment ; for unless we observe them to have been amiss , we can never think it needful to amend : But shall still run on from one wickedness to another , which is the greatest curse any man can lie upon . 25. The oftner therefore we use this consideration , the better ; for the less likely it is , that any of our sins shall escape our knowledg . It is much to be wisht , that every man should thus every night try the actions of the day , that so if he have done any things amisse , he may soon check himself for it , and settle his resolutions against it , and not let it grow on to a habit and course . And that he may also early beg Gods pardon , which will the easier be had , the sooner it is asked , every delay of that being a great increase of the sin . And surely whoever means to take account of himself at all , will find this the easiest course , it being much easier to do it so , a little at a time , and while passages are fresh in his memory , th●n to take the account of a long time together . Now if it be considered , that every wilful sin must have a particular repentance before it can be pardoned , me thinks men should tremble to sleep without that repentance , for what assurance hath any man that lies down in his bed , that he shall ever rise again ; and then how dangerous is the condition of that man , that sleeps in an unrepented sin ? The weighing of these several motives may be a means by Gods blessing , to bring us to the practice of this duty of consideration in all the parts of it . PARTITION . VII . Of CONTENTEDNES and the Contraries to it ; Murmuring , Ambition , Covetousness , Envy , Helps to Contentedness , Of DUTIES which concern our BODIES Of CHASTITY , &c. Helps to it . Of TEMPERANCE ▪ Rule of Temperance in EATING . § . 1. THe fourth vertue is contendedness , and this surely is a duty we much own to our selves , it being that without which it is impossible to be happy . This contentedness is a well-pleasedness with that condition , whatever it is that God hath placed us , not murmuring , and repining of our lot , but cheerfully well-c●ming whatsoever God sends . How great , and withal how pleasant a vertue this is , may appear by the contrariety it hath to several great and painful vices , so that where this is rooted in the heart ▪ it subdues not only some such single sin , but ● cluster of them together . 2. And first it is contrary to all murmuring i● general , which is a sin most hateful to God , as may appear by his sharp punishments of it on the Israelites in the wilderness , as you may read in several places of the book of Exodus , and Numbers . And sure it is also very painful , and uneasie to a mans self , for if , as the Psalmist saith , it be a joyful and pleasant thing to be thankful , we may by the rule of contraries conclude , it is a sad and unpleasant thing to be murmuring ; and I doubt not every mans own experience will confirm the truth of it . 3. Secondly , It is contrary to ambition , the ambitions man is alwayes disliking his present condition , and that makes him so greedily to seek a higher , whereas he that is content with his own , lies quiet out of the road of his temptation . Now ambition is not only a great sin in it self , but it puts men upon many other ; There is nothing so horrid , which a man that eagerly seeks greatness will stick at ; lying , perjury , murder , or any thing will down with him ; if they seem to tend to his advancement . And the uneasiness of it is answerable to the sin . This none can doubt of , that considers what a multitude of fears and jealousies , cares and distractions there are that attend ambition in its progresse , besides the great and publick ruines that usually befal it in the end . And therefore sure contentedness is in this respect as well a happines , as a vertue . 4. Thirdly , it is contrary to covetousness ; this the Apostle witnesseth . Heb. 13. 5. Let your conversation be without covetousness , and be content with such things as ye have , where you see contentedness is set as the direct contrary to covetousness . But of this there needs no other proof , then common experience , for we see the covetous man never thinks he hath enough , and therefore can never be content , for no man can be said to be so , that thirsts after any thing he hath not . Now that you may see how excellent , and necessary a virtue this is , that secures us against covetousness , it will not be amiss a little to consider the nature of that sin . 5. That it is a very great crime , is most certain , for it is contrary to the very foundation of all good life , I mean those three great duties to God , to our selves , to our neighbour . First , It is so contrary to our duty to God , that Christ himself tels us Luk. 16 13. We cannot serve God and Mammon ; he that sets his heart upon wealth , must necessarily take it off from God. And this we daily see in the covetous mans practice , he is so eager in the gaining of riches , that he hath no time or care to perform duty to God , let but a good bargain , or opportunity of gain come in his way , prayer and all duties of Religion must be neglected to attend it . Nay , when the committing the greatest sin against God may be likely either to get , or save him ought , his love of wealth quickly perswades him to commit it . 6. Secondly , It is contrary to the duty we owe our selves , and that both in respect of our Souls , and bodies ▪ The covetous man despises his Soul , sels that to eternal destruction for a little pelf ; For so every man does , that by any unlawful means seeks to enrich himself ; Nay though he do it not by unlawful means , yet if he have once set his heart upon wealth , he is that covetous person , of whom the Apostle hath pronounced , that he shall not enter into the Kingdom of God , 1 Cor. 6. 10. Nor doth he onely offend against his Soul , but against his body too . For he often denies that those necessary refreshments it wants , and for which his wealth ( as far as it concerns himself ) was given him . This is so constantly the custome of rich Misers , that I need not prove it to you . 7. In the third place . Covetousness is contrary to the duty we owe to our neighbours . And that in both the parts of it , Justice and Charity : he that loves money immoderately , will not care whom he cheats , and defrauds , so he may bring in gain to himself , and from hence spring those many tricks of deceit and cousenage , so common in the world . As for Charity , that is never to be hoped for from a covetous man , who dreads the lessening of his own heaps more then the starving of his poor Brother . You see how great a sin this is that containes under it so many others ; so that we may well say of it , as the Apostle doth 1 Tim. 6. 10. The love of money is the root of all evil . And it is not much less uneasy , then wicked , for between the care of getting , and the fear of loosing , the covetous man enjoyes no quiet hour . Therefore every man is deeply concerned , as the tenders his happiness , either in this world , or the next , to guard himself against this sin , which he can no way do ▪ but by possessing his heart with this vertue of contentedness . 8. In the fourth place , it is contrary to envy , for he that is content with his own condition , hath no temptation to envy anothers ; How unchristian a sin this of envy is , shall hereafter be shewed ; At the present , I need say no more , but that it is also a very uneasy one , it frets and knawes the very heart of him that harbours it . But the worse this sin is , the more excellent still is this grace of contentedness , which frees us from it . I suppose I have said enough to make you think this a very lovely , and desirable Virtue . And sure it were not impossible to be gained by any , that would but observe these few directions . 9. First , To consider , that whatever our estate and condition in any respect be , it is that which is allotted us by God , and therefore is certainly the best for us , he being much better able to judge for us , then we for our selves ; and therefore to be displeased at it , is in effect to say , we are wiser then he . Secondly , Consider thorowly the vanity of all worldly things , how very little there is in them , whi●e we have them , and how uncertain we are to keep them , but above all , in how little stead they will stand us at the day of death or judgement , and then thou canst not think any of them much worth the desiring , and so wilt not be discontented for want of them . Thirdly , Suffer not thy fancy to run on things thou hast not : many have put themselves out of love with what they have , onely by thinking what they want . He that sees his neighbour possess somewhat , which himself hath not , is apt to think how happy he should be , if he were in that mans condition , and in the mean time never thinks of enjoying his own , which yet perhaps in many respects may be much happier , then that of his neighbours which he so much admires . For we look but upon the outside of other mens conditions , and many a man that is envied by his neighbours , as a wonderful happy person , hath yet some secret trouble , which makes him think much otherwise of himself . Therefore never compare thy condition in any thing with those thou countest more prosperous then thy self , but rather do it with those , thou knowest more unhappy , and then thou wilt find cause to rejoice in thine own portion . Fourthly , Consider how far thou art from deserving any good thing from God , and then thou canst not but with Jacob Gen. 32. 10. confess , that thou art not worthy of the least of those mercies thou enjoyest , and in stead of murmuring that they are no more , wilt see reason to admire , and praise the bounty of God , that they are so many . Fifthly , Be often thinking of the joyes laid up for thee in Heaven ; look upon that as thy home , on this world , only as an Inne , where thou art fain to take up in thy passage ; and then as a traveller expects not the same conveniences at an Inne , that he hath at home , so thou hast reason to be content with whatever entertainment thou findst here , knowing thou art upon thy journey to a place of infinite happiness , which will make an abundant amends for al the uneasiness , and hardship thou canst suffer in the way . Lastly , Pray to God , from whom all good things do come , that he will to all his other blessings , add this of a contented mind , without which thou canst have no taste or relish of any other . 10. A fifth duty is diligence : This is made up of two parts , watchfulness , and industry , and both these we owe to our Souls 11. First , Watchfulness , in observing all the dangers that threaten them . Now since nothing can endanger our Souls , but sin , this watchfulness is principally to be imployed against that : And as in a besieged City , where there is any weak part , there it is necessary to keep the strongest guard ; so it is here , wherever thou findest thy inclinations such , as are most likely to betray thee to sin , there it concerns thee to be especially watchful ; Observe therefore carefully to what sins either thy natural temper , thy company , or thy course of life do particularly incline thee , and watch thy self very narrowly in those ; Yet do not so lay out all thy care on those , as to leave thy self open to any other ▪ for that may give Satan as much advantage on the other side ; but let thy watch be general , against all sin , though in a special manner against those , which are like oftnest to assault thee . 12. The second part of diligence , is industry , or labour , and this also we owe to our Souls , for without it they will as little prosper as that vineyard of the sluggard , which Solomon describes , Prov. 24. 30. For there is a husbandry of the Soul , as well as of the estate , and the end of the one , as of the other , is the creasing , and improving of its riches . Now the riches of the Soul are either natural , or Divine . By the natural I mean its faculties of reason , wit , memory , and the like ; by the Divine I mean the graces of God , which are not the Souls natural portion , but are given immediatly by God , and both these we are to take care to improve , they being both talents intrusted to us for that purpose . 13. The way of improving the natural is by imploying them so , as may bring in most honour to God : we must not let them lye idle by us , through sloth , neither must we overwhelme them with intemperance , and brutish pleasures , which is the case of too many , but we must employ them , and set them on work . But then we must be sure it be not in the Devils service , like many , who set their wit onely to the profaning of God , or cheating their neighbours , and stuff their memories with such filthiness , as should never once enter their thoughts ; our use of them must be such , as may bring in most glory to God , most benefit to our neighbours , and may best fit us to make our accounts , when God shall come to reckon with us for them . 14. But the other part of the Souls riches , is yet more precious , that is grace , and of this we must be especially careful , to husband , and improve it . This is a duty expresly commanded us by the Apostle , 2 Pet. 3. 18. Grow in grace . And again , in the first chapter of that Epistle , verse 5. Give all diligence to add to your Faith vertue , and to vertue knowledg , &c. Now the especial means of improving grace is by imploying it , that is , by doing those things for the enabling of us whereunto it was given us ; This is a sure means , not only in respect of that easiness , which a custome of any thing brings in the doing of it , but principally , as it hath the promise of God , who hath promised , Mat. 25. 29. That to him that hath ( that is hath made use of what he hath ) shall be given , and he shall have abundance . He that diligently , and faithfully employes the first beginnings of grace , shall yet have more , and he that in like manner husbands that more , shall yet have a greater degree ; so that what Solomon saith of temporal riches , is also true of spiritual , The hand of the diligent maketh rich . 15. Therefore whenever thou findest any good motion in thy heart , remember that is a season for this spiritual husbandry , If thou have but a check of conscience against any sin , thou livest in , drive that on till it come to a hatred , and then that hatred , till it come to resolution , then from that resolution , proceed to some endeavours against it . Do this faithfully , and sincerely , and thou shalt certainly find the grace of God assisting thee , not onely in every of these steps , but also enableing thee to advance still higher , till thou come to some victory over it . Yet to this industry thou must not fail to add thy prayers also , there being a promise , that God wil give the holy Spirit to them that ask it , Mat. 7. 11. And therefore they that ask it not , have no reason to expect it . But it must be asked with such an earnestness , as is some way answerable to the value of the thing , which being infinitely more precious then all the world , both in respect of his own worth , and its usefulness to us , we must beg it with much more zeal and earnestness then all temporal blessi●gs , or else we shew our selves despisers of it . 16. Having directed you to the means of improving grace , I shall , to quicken you to it , mention the great danger of the contrary ; And that is not as in other things , the loosing onely those further degrees , which our industry might have helped us to , but it is the loosing even of what we already have , For from him that hath not ( that is again hath not made use of what he hath ) shall be taken away even that which he hath , Mat. 25. 29. God will withdraw the grace , which he sees so neglected , as we see in that parable , the talent was taken from him that had onely hid it in a Napkin , and had brought in no gain to his lord . And this is a most sad punishment , the greatest that can befal any man , before he comes to hell , indeed it is some kind of foretast of it , it is the delivering him up to the power of the Devil , and it is the banishing him from the face of God , which are not the least parts of the misery of the damned . And it is also the binding a man over to that fuller portion of wretchedness in another world ; For that is the last doom of the unprofitable servant , Mat. 25. 30. Cast ye the unprofitable servant into outer darkness , there shall be weeping and gnashing of teeth . You see they are no light dangers that attend this neglect of grace , and therefore if we have any love , nay any common pity to our Souls , we must set our selves to this industry . I have now done with those vertues , which respect our Souls . I come now to those which concern our bodies . 17. The first of which is chastity , or purity , which may well be set in the front of the duties we owe to our bodies , since the Apostle 1 Cor. 6. 18. sets the contrary as the especial sin against them , He that committeth fornication sinneth against his own body . 18 Now this vertue of chastity consists in a perfect abstaining from all kinds of uncleanness , not onely that of adultery , and fornication , but all other more unnatural sorts of it , committed either upon our selves , or with any other . In a word , all acts of that kind are utterly against chastity , save onely in lawful marriage . And even there men are not to think themselves let loose to please their brutish appetites , but are to keep themselves within such rules of moderation , as ag●ee to the end of marriage , which being these two , the begetting of children , and the avoiding of fornication , nothing must be done , which may hinder the first of these ends ; and the second aiming onely at the subduing of lust , the keeping men from any sinful effects of it , it is very contrary to that end , to make marriage an occasion of heightning , and enflaming it . 19. But this vertue of chastity reacheth not only to the restraining of the grosser act , but to all lower degrees ; it sets a guard upon our eyes , according to that of our Saviour , Mat. 5. 28. He that looketh on a woman to lust after her , hath committed adultery with her already in his heart ; and upon our hand as appears by what Christ adds in that place , If thy hand offend thee , cut it off ; so also upon our tongues , that they speak no immodest or filthy words , Let no corrupt communication proceed out of your mouth . Eph. 4. 29 Nay upon our very thoughts , and fancies , we must not entertain any foul or filthy desires , nor so m●ch as the imagination of any such thing . Therefore he that forbears the grosser act , and yet allowes himself in any of these , it is to be suspected that it is rather some outward restraint , that keeps him from it ▪ then the conscience of the sin . For if it were that , it would keep him from these too , these being sins also , and very great ones in Gods sight . Besides , he that lets himself loose to these puts himself in very great danger of the other , it being much more easy to abstain from all , then to secure against the one , when the other is allowed . But above all , it is to be considered , that even these lower degrees are such , as make men very odious in Gods eyes who seeth the heart , and loves none that are not pure there . 20. The loveliness of this vertue of chastity needs no other way of describing , then by considering the loathsomness , and mischiefs of the contrary sin ; which is first very brutish ; those desires are but the same , that the beasts have , and then how far are they sunk below the nature of man , that can boast of their sins of that kind , as of their special excellency ? When if that be the measure , a goat is the more excellent creature . But indeed they that eagerly pursue this part of bestiality do often leave themselves little , besides their humane shape , to difference them from beasts ; this sin so clouds the understanding , and defaceth the reasonable Soul. Therefore Solomon very well describes the young man , that was going to the harlots house , Pro. 7. 22. He goeth after her , as an Ox goeth to th● slaughter . 21 Nor secondly are the effects of it better to the body then to the mind . The many foul and filt●y , besides painful diseases , which ofte● follow this sin , are sufficient witnesses , how mischievous it is to the body . And alas , how many are there that have thus made themselves the Devils martyrs ? Suffered such torments in the pursuit of this sin , as would exceed the invention of the greatest tyrant ? Surely they that pay thus dear for damnation , very well deserve to enjoy the purchase . 22. But thirdly , Besides the natural fruits of this sin , it is attended with very great and heavy Judgments from God ; the most extra ordinary and miraculous Judgment that ever befel any place , Fire and Brimstone from Heaven upon Sodome and Gomorrah , was for this sin of uncleanness . And many examples likewise of Gods vengeance may be observed on particular persons , for this sin . The incest of Amnon cost him his life , as you may read , 2 Sam. 13. Zimrie and Cozhi were slain in the very act , Num. 25. 8. And no person that commits the like , hath any assurance it shall not be his own case . For how secretly soever it be committed , it cannot be hid from God , who is the sure avenger of all such wickedness . Nay , God hath very particularly threatned this sin , 1 Cor. 3. 17. If any man defile the Temple of God , him shall God destroy . This sin of uncleanness is a kind of sacriledge , a polluting those bodies , which God hath chosen for his Temples , and therefore no wonder , if it be thus heavily punished . 23. Lastly , This sin shuts us out from the Kingdom of Heaven , wherein no impure thing can enter . And we never find any list of those sins , which bar men thence , but this of uncleanness hath a special place in it . Thus it is Gal. 5. 19. and so again 1 Cor. 6. 9. If we will thus pollute our selves , we are fit company onely for those black spirits , the Devil and his Angels , and therefore with them we must expect our portion , where our flames of lust shall end in flames of fire . 24. All this layed together , may surely recommend the vertue of chastity to us , for the preserving of which , we must be very careful ; first , to check the beginnings of the temptation , to cast away the very first fancy of lust , with indignation , for if you once fall to parley , & talk with it , it gains still more upon you , and then it will be harder to resist , therefore your way in this temptation is , to flye rather then fight with it . This is very necessary , not onely that we may avoid the danger of proceeding to act the sin , but also in respect of the present fault of entertaining such fancies , which of it self , though it should never proceed further is , as hath been shewed , a great abomination before God ; Secondly , have a special care to flye idleness , which is the proper soil for these filthy weeds to grow in ; And keep thy self alwayes busied in some innocent , or vertuous employment , for then these fancies will be less apt to offer themselves . Thirdly , never suffer thy self to recall any unclean passages of thy former life with delight , for that is to act over the sin again ; and will be so reckoned by God , nay perhaps thus deliberately to think of it , may be a greater guilt , then a rash acting of it . For this both shews thy heart to be set upon filthiness , and is also a preparation to more acts of it . Fourthly , forbear the company of such light , and wanton persons , as either by the filthiness of their discourse , or any other means , may be a snare to thee . Fifthly , pray earnestly that God would give thee the spirit of purity , especially at the time of any present temptation . Bring the unclean Devil to Christ , to be cast out ▪ as did the man in the Gospel ; And if it will not be cast out with prayer alone , add fasting to it , but be sure thou do not keep up the flame by any high or immoderate feeding . The last remedy , when the former prove vain , is marriage , which becomes a duty to him , that cannot live innocently without it . But even here there must be care taken , lest this which should be for his good , become not to him an occasion of falling , for want of sobriety in the use of marriage . But this I have toucht on already , and therefore need add no more , but an earnest intreaty , that men would consider seriously of the foulness , and danger of this sin of uncleanness , and not let the commonness of it lessen their hatred of it , but rather make them abhor that shamelesse impudence of the world , that can make li●ht of this sin , against which God hath pronounced such heavy curses , Whoremongers and adulterers God will Iudge , Heb. 13. 4. and so he will certainly do all sorts of unclean persons whatsoever . 25. The second vertue , that concerns our bodies is temperance : And the exercises of that are divers ; As first temperance in eating , secondly in drinking , thirdly in sleep , fourthly in recreation , fifthly in apparel . I shall speak of them severally ; and first of temperance in eating . This temperance is observed , when our eating is agreeable to those ends , to which eating are by God and nature designed ; those are first the being , secondly the well being of our bodies 26. Man is of such a frame , that eating becomes necessary to him for the preserving his life , hunger being a natural disease which will prove deadly , if not prevented , and the onely Physick for it is eating which is therefore become a necessary means of keeping us alive . And that is the first end of eating ; and as men use not to take Physick for pleasure , but remedy , so neither should they eat . 27. But secondly , God hath been so bountiful , as to provide not onely for the being , but the well being of our bodies , and therefore we are not tyed to such strictness , that we may eat no more then will just keep us from starving , but we may also eat whatsoever either for kind or quantity most tends to the health , and welfare of them ; Now that eating which is agreeable to these ends , is within the bounds of temperance , as on the contrary whatsoever is contrary to them , is a transgression against it ; He therefore that sets up to himself other ends of eating , as either the pleasing of his taste , or ( what is yet worse ) the pampering of his body , that he may the better serve his lust , he directly thwarts and crosses these ends of Gods ; for he that hath those aimes , doth that which is very contrary to health , yea and to life it self ; as appears by the many diseases , and untimely deaths , which surfetting and uncleanness daily bring on men . 28. He therefore that will practice this vertue of temperance , must neither eat so much , nor of any such sorts of meat ( provided ●he can have other ) as may be hurtful to his health : what the sorts or quantities shall be , is impossible to set down , for that differs according to the several constitutions of men ; some men may with temperance eat a great deal , because their stomacks require it , when another may be guilty of intemperance in eating but half so much , because it is more then is useful to him . And so also for the sort of meat , it may be niceness and luxury for some to be curious in them , when yet some degree of it may be necessary to the infirmities of a weak stomack , which not out of wantonness , but disease cannot eate the courser meats But I think it may in general be said , that to healthful bodies the plainest meats are generally the most wholsome , but every man must in this be left to judg for himself ; and that he may do it aright , he must be careful , that he never suffer himself to be enslaved to his palate , for that will be sure t● satisfie its self , whatever becomes of health or life . 29. To secure him the better , let him consider , First , How unreasonable a thing it is , that the whole body should be subjected to this one sense of tasting , that it must run all hazards only to please that . But it is yet much more so ▪ that the diviner part , the soul should also be thus enslaved ; and yet thus it is in an intemperate person , his very soul must be sacrificed to this brutish appetite , for the sin of intemperance , though it be acted by the body , yet the soul must share in the eternal punishment of it , Secondly , Consider how extreme short and vanishing this pleasure is , it is gone in a moment , but the pains that attend the excess of it , are much more durable , and then surely it agrees not with that common reason , wherewith as men we are indued , to set our hearts upon it . But then in the third place it agrees yet worse with the temper of a Christian , who should have his heart so purified , and refined with the expectation of those higher and spiritual joyes he looks for in another world , that he should very much despise these gross and brutish pleasures , which beasts are as capable of , as we , and to them we may well be content to leave them , it being the highest their natures can reach to ; but for us , who have so much more excellent hopes , it is an intolerable shame , that we should account them as any part of our happiness . Lastly , the sin of Gluttony is so great and dangerous , that Christ thought fit to give an especial warning against it ; take heed to your selves , that your hearts be not overcharged with surfetting , &c. Luke 21. 34. And you know what was the end of the rich glutton , Luke 16. He that had fared deliciously every day , at last wants a drop of water to coole his tongue . So much for that first sort of temperance , that of eating . PARTITION VIII . Of Temperance in DRINKING , False Ends of Drinking , viz. Good Fellow-ship . Putting away cares , &c. § . 1. THe second is temperance in drinking , and the ends of eating and drinking being much the same , I can give no other direct rules in this , then what were given in the former , to wit , that we drink neither of such sorts of liquor , nor in such quantities as may not agree with the right ends of drinking , the preserving of our lives and healths : Only in this there will be need of putting in one caution , for our understandings being in more danger to be hurt by drink then meat , we must take care to keep that safe , and rather not drink what we might safely in respect of our healths , if it be in danger to distemper our reason . This I say because it is possible some mens brains may be so weak , that their heads cannot bear that ordinary quantity of drink which would do the●r bodies no harm . And whoever is of this temper must strictly absta●n from that degree of drink or that sort of it , which he finds hath that effect , yea though it do in other respects appear not only safe , but useful to his health . For though we are to preserve our healths , yet we are not to do it by a sin , as drunkenness most certainly is . 2. But alas , of those multitudes of drunkards we have in the world , this is the case but of very few , most of them going farr beyond what their health requires , yea or can bear even to the utter destruction thereof . And therefore it is plain men have set up to themselves some other ends of drinking , then those allowable ones forementioned , it may not be amisse a little to examine what they are , and withal to shew the unreasonableness of them . 3. The first , and most owned is that , which they call good fellowship : One man drinks to keep another company at it . But I would ask such a one whether if that man were drinking rank poison , he would pledg him for company ? If he say he would not , I must tell him ▪ that by the very same , nay , far greater reason , he is not to do this . For immoderate drinking is that very poison , perhaps it doth not always work death immediately ( yet there want not many instances of its having done even that , very many having died in their drunken fit ) but that the custome of it does usually bring men to their ends , is past doubt , and therefore though the poison work slowly , yet it is still poison . But however it doth at the present work that which a wise man would more abhor then death ; it works madness , and frenzy turns the man into a beast , by drowning that reason which should difference him from one . Certainly the effects of drink are such , that had being drunk been first enjoyned , as a punishment , we should have thought him a more then ordinary Tyrant , that had invented it . 4. A second end of drinking is said to be the maintaining of friendship and kindness amongst men . But this is strangely unreasonable , that men should do that towards the maintaining of friendship , which is really the greatest mischief that can be done to any man. Did ever any think to befriend a man by helping to destroy his estate , his credit , his life ? Yet he that thus drinks with a man does this , and much more , he ruines his reason , yea his soul ; and yet this must be called the way of preserving of friendship ; this is so ridiculous that one would think none could own it , but when he were actually drunk . But besides , Alas , experience shews us , that this is fitter to beget quarrels then preserve kindness , as the many drunken brawles we every day see , with the wounds , and sometimes murders , that accompany them , do witness . 5. A third end is said to be the cheering of their spirits , making them merry and jolly . But sure if the mirth be such that reason must be turned out of doors before it begin , it wil be very little worth ; one may say with Solomon , Ecc. 2. 2. The laughter of such fools is madness . And sure they that will be drunk to put themselves in this temper , must by the same reason be glad of a frenzy , if they could but be sure it would be of the merry sort . But little do these merry folks think what sadness they are all this while heaping up to them selves , often in this world , when by some mad pranks , they play in their jollity , they bring mischief upon themselves , but however certainly in another , where this mirth will be most sadly reckoned for . 6. A fourth end is said to be the putting away of cares ; but I shall ask what those cares are ? be they such as should be put away ? perhaps they are some checks and remorses of conscience , which must be thus charmed . And I doubt this hath proved too effectual with many to the laying them asleep : But this is the wickedst folly in the world ; for if thou thinkest not these checks to have somthing considerable in them , why do they trouble thee But if thou do , it is impossible thou canst hop● this can long secure thee from them . Thou maist thus stop their mouths for a wh●le , but they will one day cry the louder for it . Suppose a thief or a murderer knew he were pursued to be brought to justice , would he think you to put away the fear of being hanged , fall to drinking , and in the mean time take no care for his escape , or would you not think him desperately mad if he did ? Yet this is the very case here , thy conscience tells thee of thy danger , that thou must ere long be brought before Gods judgment-seat ; and is it not madness for thee , in stead of endeavouring to get thy pardon , to drink away the thought of thy danger . But in the second place , suppose these cares be some worldly ones , and such as are fit to be put away ; then for shame do not so disgrace thy reason , thy Christianity , as not to let them be as forcible to that end , as a little drink . Thy reason wil tell thee it is in vain to care , where care wil bring no advantage ; and thy Christianity will direct thee to one , on whom thou must safely cast all thy cares , for he careth for thee , 1 Pet. 5. 7. And therefore unless thou meanest to renounce being both a man and a Christian , never betake thee to this pitiful shift , to rid thee of thy cares . But besides , this will not do the deed neither ; for though it may at present , whilst thou art in the height of the drunken fit , keep thee from the sense of thy cares , yet when that is over , they will return again with greater violence , and if thou have any conscience , bring a new care with them , even that which ariseth from the guilt of so foul a sin . 7. A fifth end is said to be the passing away of time . This though it be as unreasonable as any of the former , yet by the way it serves to reproach idleness , which is , it seems , so burdensome a thing , that even this vilest i●ployment is preferred before it . But this is in many a very false plea. For they often spend time at the pot , not only when they have nothing else to do , but even to the neglect of their most necessary business . However it is in all a most unreasonable one , for there is no man , but he may find somewhat , or other to imploy himself in . If he have little worldly business of his own , he may yet do somewhat to the benefit of others ; but however there is no man but hath a soul , and if he will look carefully to that , he need not complain for want of business ; where there are so many corruptions to mortifie so many inclinations to watch over , so many temptations ( whereof this of drunkenness is not the least ) to resist the graces of God , to improve and stir up , and former neglects of all these to lament , sure there can never want sufficient imployment ; for all these require time , and so men at their deaths find ; for then those that have all their lives made it their business to drive away their t●me , would then give all the world to redeem it . And sure where there is much leisure from worldly affairs , God expects to have the more time thus imployed in spiritual exercises . But it is not likely those meaner sort of persons , to whom this book is intended , will be of the number of those that have much leisure ; and therefore I shall no farther insist on it ; only I shal say this , that what degree of leisure they at any time have , it concerns them to imploy to the benefit of their souls , and not to bestow it to the ruine of them , as they do , who spend it in drinking . 8. A sixth end is said to be the preventing of that reproach , which is by the world cast on those that will in this be stricter then their neighbours ; but in answer to this , I shall first ask , what is the harm of such reproach ? sure it cannot equal the least of those mischiefs , drunkenness betrayes us to . Nay , if we will take our Saviours word , it is a happiness , Blessed , saith he , are yee when men shall revile you , & say all manner of evil against you for my sake , Mat. 5. 11. And St. Peter tells us , 1 Pet. 4 14. If ye be reproached for the name of Christ , happy are ye , and sure to be reproached for obedience to any command of Christs , is to be reproached for his name . Secondly , Let it be remembred , that at our Baptism we solemnly renounced the world ; and shall we now so farr consider it , as for a few scoffs of it to run our selves on all the temporal evils before mentioned , and which is much worse , the wrath of God and eternal destruction ? But Thirdly , if you fear reproach , why do you do that , which will bring reproach upon you from all wise and good men ; whose opinion alone is to be regarded ? And it is certain , drinking is the way to bring it on you from all such . And to comfort thy self against that , by thinking thou art still applauded by the foolish and worst sort of men , is as if all the mad men in the world should agree to count themselves the only sober persons , and all others mad , which yet sure will never make them the less mad , nor others the lesse sober . Lastly , consider the heavy doome Christ hath pronounc'd on those that are ashamed of him , and so are all those that for fear of reproach shall shrink from their obedience to him , Mat. 8 ▪ 38. Whosoever shall be ashamed of me and of my words in this adulterous and sinful generation , of him shall the Son of man be ashamed when he cometh in the glory of the father with the holy Angels . There is none but will at that day desire to be owned by Christ : But whoever , will not here own him ; that is , cleave fast to his commands , notwithstanding all the scornes , nay , persecutions of the world , shall then certainly be cast off by him . And he that will adventure thus to maintain his credit among a company of fools and madmen , deserves well to have it befal him : But after all this is it not sure that even these will despise thee for thy sob●iety , it is possible they may seem to do so , to fright thee out of it ; but if their hearts were searched , it would be found , they do even against their wills , bear a secret reverence to sober persons , and none fall more often under their scorn , and despising then those that run with them to the same excess of riot , for even he that sticks not to be drunk himself , will yet laugh at another that he sees so . 9 There is a seventh end , which though every man think too base to own , yet it is too plain , it prevails with many . And that is the bare pleasure of the drink ; but to these I confesse it will not be fit to say much , for he that is come to this lamentable degree of sottishness , is not like to receive benefit by any thing can be said . Yet let me tell even this man , that he of all others hath the most means of discerning his fault , for this being such a ground of drinking as no body wil own , he is condemned of himself , yea , and all his fellow drunkards too , for their denying it is a plain sign , they acknowledg it a most abominable thing . And if Esau were called a profane person , Heb. 12. 6. For selling but his birth-right for a m●sse of pottage ▪ and that too , when he had the necessity of hunger upon him , what name of reproach can be bad enough for him , who sells his health , his reason , his God , his soul for a cup of drink , & that when he is so far from needing it , that perhaps he hath already more then he can keep ? I shall say no more to this sort of persons , but let me warne all those that go on in the sin , on any of the former grounds , that a little time will bring them even to this , which they profess to loath , it being daily seen , that those which first were drawn into the sin for the love of the company , at last continue in it for love of the drink . 10 I can think but of one end more : That is , that of bargaining . Men say it is necessary for them to drink , in this one respect , of trading with their neighbours , bargains being most conveniently to be struck up at such meetings . But this is yet a worse end , then all the rest , for the bottome of it is an aime of cheating & defrauding others ▪ We think when men are in drink , we shall the better be able to over-reach them : And so this adds the sin of cousenage and defrauding to that of drunkenness . Now that this is indeed the intent , is manifest , for if it were onely the dispatch of bargains were aimed at , we should choose to take men with their w●●s about them , therefore the taking them , when drink hath distempered them , can be for nothing , but to make advantage of them . Yet this often proves a great folly , as well as a sin ; for he that drinks with another in hope to over-reach him , doth many times prove the weaker brain'd , & becomes drunk first , & then he gives the other that opportunity of cheating him , which he designed for the cheating of the other . Now this end of drinking is so far from becoming an excuse , that it is a huge heightning of the sin ; For if we may not drink intemperately upon any occasion , much less upon so wicked a one , as is the cousening and defrauding of our brethren . 11. I suppose I have now shewed you the unreasonableness of those motives , which a●e ordinarily brought in excuse of this sin . I am yet further to tell you , that it is not only that huge degree of drunkenness , which makes men able neither to go nor speak , which is to be lookt on as a sin , but all lower degrees , which do at all work upon the understanding , whether by dulling it , and making it less fit for any imployment , or by making it too light and airy , apt to apish , and ridiculous mirth , or , what is worse , by inflaming men into rage and fury . These , or whatever else make any change in the man , are to be reckoned into this sin of drunkenness ; Nay further , the drinking beyond the natural ends of drinking ; that is , beyond moderate refreshment , is a sin , though by the strength of a mans brain it makes not least change in him , and therefore those that are not actually drunk , yet can spend whole dayes , or any considerable part of them , in drinking , are so far from being innocent , that that greater woe belongs to them , which is pronounced Isa. 5. 22. against those that are mighty to drink . For though such a man may make a shift to preserve his wits , yet that wit serves him to very little purpose , when his imployment is still but the same with him , that is the most sottishly drunk ; that is , to powre down drink . 12. Nay , this man is guilty of the greater waste ; First , of the good creatures of God ; That drink , which is by Gods providence intended for the refreshing and relieving of us , is abused and mispent , when it is drunk beyond that measure , which those ends require , and sure there is not the meanest of these creatures we enjoy , but the abuse of them shall one day be accounted for , and he that drinks longest , hath the most of that gnilt . But in the second place , this is a waste of that which is much more precious , our time , which is allowed us by God to work out our Salvation in , and must be strictly reckoned for , and therefore ought every minute of it to be most thriftily husbanded to that end in actions of good life , but when it is thus laid out , it tends to the direct contrary , even the working out our damnation . Besides , he that thus drinks , though he escape being drunk himself , he is yet guilty of all the drunkenness , that any of his company fall under , for he gives them encouragemennt to drink on by his example , especially if he be one of any authority , but if he be one whose company the rest are fond of , his drinking is then a certain ensnaring of them , for then they will drink too , rather then lose him . There is yet a greater fault , that many of these stronger brained drinkers are guilty of ; That is , the setting themselves purposely to make others drunk , playing , as it were , a prize at it , and counting it matter of triumph , and victory to see others fall before them ; This is a most horrible wickedness , it is the making our selves the Devils factors , endeavouring all we can to draw our poor brethren into eternal misery , by betraying them to so grievous a sin ; and therefore it may well be reckoned as the highest step of this vice of drinking , as having in it the sin of mischieving others , added to the excess in our selves . And though it be lookt upon in the world as a matter onely of jest and merriment to make others drunk , that we may sport our selves with their ridiculons behaviour , yet that mirth will have a sad conclusion , there being a woe expresly threatned by God to this very sin . Hab. 2 15. Woe unto him that giveth his neighbour drink , that puttest thy bottle to him and makest him drunk , that thou mayest look on their nakedness : And sure he buyes his idle pastime very dear , that takes it with such a woe attending it . 13. I have now gone through the several motives to , and degrees of this sin of drunkenness , wherein I have been the more particular , because it is a sin so strangely reigning amongst us , no Condition , no Age , or scarce Sex free from it , to the great dishonour of God , reproach of Christianity , and ruine not onely of our own Souls hereafter , but even of all our present advantages and happiness in this life ; the●● being no sin which betrayes each single committer to more mischiefs in his understanding , his health his credit , his estate , then this one doth . And we have reason to bel●eve this sin is one of those common crying guilts , which have long layen heavy upon this Nation , and pulled down those many sad judgements we have groaned under . 14. Therefore , Christian Reader , let me now intreate , nay conjure thee , by all that tenderness and love thou oughtest to have to the honour of God , the credit of thy Christian profession , eternal welfare of thine own Soul , the prosperity of the Church and Nation , whereof thou art a member ; Nay , by that love which certainly thou hast to thy own Soul , to think sadly of what hath been spoken ; And then judge , whether there be any pleasure in this sin , which can be any tolerable recompence for all those mischiefs , it brings with it ; I am confident no man in his w●●s can think there is & if there be not , then be ashamed to be any longer that fool , which shall make so wretched a bargain , but begin at this instant a firm and a faithful resolution , never once more to be guilty of this swinish sin , how often soever thou hast heretofore fallen into it , and in the fear of God betake thee to a st●●ct temperance , which when thou hast done , thou wilt find , thou hast made not onely a gainful , but a pleasant exchange ; For there is no man that hath tryed both courses , but his own heart will tell him , there is infinitely more present comfort , and pleasure in sobriety and temperance , then ever all his drunken revelli●gs afforded him . 15. The main difficul●y is the first breaking off the custome , and that arises partly from our selves , partly from others . That from our selves may be of two sorts , the first is , when by the habit of drinking , we have brought such false thirsts upon our selves , that our bodies seems to require it , and this wants nothing bnt a little patience to overcome . Do but refrain some few daies , and it will afterwards grow easy ; for the hardness arising onely from custome , the breaking of that does the business . If thou say , it is very uneasy to do so , consider whether thou hadst 〈◊〉 me disease , which would cer●ainly kill thee , ●f thou didst not for some little time refrain ●mmoderate drinking , thou wouldst not rather forbear , then dye ; If thou wouldst not , thou art so brutish a sot , that it is in vain to perswade thee ; but if thou hadst , then consider how unreasonable it is for thee not to do ●it in this case also ; the habit of drinking may well pass for a mortal disease , it proves so very often to the body , but will most certainly to the Soul , and therefore it is madness to stick at that uneasiness in the cure of this , which thou wouldst submit to in a less danger . Set therefore but a resolute purpose to endure that little trouble for a small time , and this first difficulty is conquered , for after thou hast a while refrained , it will be perfectly easy to do so still . 16 The second difficulty is that of spending the time , which those that have made drinking their trade and business , know scarce how to dis●ose of . But the very naming of this difficulty directs to the cure , get thee some business , somewhat to imploy thy self in , which , as I have already shewed , will be easily found by all sorts of persons , but those meaner to whom I now write , can sure never want it ready at hand ; they being generally such as are to be maintained by their labour , and therefore to them I need only give this advice , to be diligent in that business they have , to follow that close as they ought ; and they will have little occasion to seek out this way of spending their time . 17. There is another sort of difficulty , which I told you arises from others , and that is either from their perswasions , or reproaches . It is very l●kely if thy old companions see thee begin to fall off , they will set hard to thee , to bring thee back to thy old course , they will urge to thee the unkindness of forsaking the company of thy friends , the sadness of renouncing a●l that mirth and jollity , which good fellows ( as they call them ) enjoy , and if thou canst not thus be won , they will affright thee with the reproach of the world , and so trye if they can mock thee out of thy sobriety . 18 The way to ove come this difficulty is to foresee it , therefore when thou first enterest on thy course of temperance , thou art to make account thou shalt meet with these ( perhaps many other ) temptations , and that thou maist make a right judgment , whether they be worthy to prevail with thee , take them before hand , and weigh them , consider whether that false kindn●ss , that is maintained among men by drinking , be worthy to be compared with that reall and everlasting kindness of God , which is lost by it ; Whether that foolish , vain mi●th bear any weight with the present joyes of a good conscience here , or with those greater of Heaven hereafter . Lastly , whether the unjust reproach of wicked men ▪ the shame of the world be so terrible , as the just reproof of thine own conscience at the present , and that eternal confusion of face that shall befal all those , that go on in this sin , at the last day ; Weigh all these , I say , I need not say , in the balance of the Sanctuary , but even in the scales of common reason , and sure thou wilt be forced to pronounce , that the motives to temperance infinitely out-weigh those against it ; When thou hast thus advisedly judged , then fix thy resolution accordingly , and when ever any of these temptations come to stagger thee , remember thou hast formerly weighed them , knowest the just value of them , and that they are a most unworthy price for those precious advantages thou must give in exchange for them . And therefore hold fast thy resolution , and with indignation reject all motions to the contrary . 19. But be sure thou thus reject them at their very first tender , and do not yield in the least degree ; For if once thou givest ground , thou art lost , the sin will by little and little pervail upon thee . Thus we see many , who have profest to be resolved upon great temperance , yet for want of this care , have adventured into the company of good fellowes , when they have been there , they have at the first been over intreated to take a cup , after that another , till at last they have taken their rounds as freely as any of them , and in that floud of drink drowned all their sober resolutions ▪ Therefore whoever thou art , that dost really desire to forsake the sin , take care to avoid the occasions , and beginnings of it ; To w●●ch end it w●ll be good openly to declare , and own thy purpose of sobriety , that so thou mayest discourage men from assaulting thee . But if either thou art ashamed to own it , or seemest to be so , they will quickly make use of that shame to bring thee to break it . 20. If thou be thus wary to keep thee from the first beginnings , thou art then sure never to be overtaken with this sin ; For it is like the keeping the out-works of a besieged City , which so long as they are stoutly defended , there is no danger , but if they be either surprized or yielded , the City cannot long hold out : The advice therefore of the wise man is very agreeable to this matter , Eccles. 19. 1. He that despiseth small things shall perish by little and little . But because as the Psalmist saith , Psa. 127. 1. Except the Lord keep the City the watch-man waketh but in vain ; therefore to this guard of thy self add thy most earnest prayers to God , that he will also watch over thee , and by the strength of his grace enable thee to resist all temptations to this sin . 21. If thou do in the sincerity of thy h●art use these means , there is no doubt , but thou wilt be able to overcome this vice , how long soever thou hast been accustomed to it therefore if thou do still remain under the power of it , never excuse thy self by the impossibility of the task ▪ but rather accuse the falseness of thy own heart , that hath still such a love to this sin , that thou wilt not set roundly to the means of subduing it . 22. Perhaps the great commonness of the sin and thy particular custome of it may have made it so much thy familiar thy bosome acquaintance , that thou art loth to enterta●n hard thoughts of it , very unwilling thou art to t●ink that it means thee any hurt , and therefore art a●t to speak peace to thy self , to hope that either this is no sin , or at most but a frailty , such as will not bar thee out of Heaven ; But deceive not thy self , for thou mayest as well say there is no Heaven , as that drunkenness shall not keep thee thence ; I am sure the same word of God which tels us there is such a place of happiness , tels us also that drunkards are of the number of those , that shall not inherit it . 1 Cor. 6. 10. and again , Gal. 5. 21. Drunkenness is reckoned among those works of the flesh , which they that do , shall not inherit the Kingdom of God. And indeed had not these plain texts , yet meer reason would tell us the same ; That is , a place of infinite purity , such that flesh and blood , till it be refined , and purified , is not capable of , as the Apostle tels us , 1 Cor. 15. 53. and if as we are meer men , we are too gross , and impure for it , we must sure be more so , when we are changed our selves into swine , the foulest of beasts , we are then prepared for the devils to enter into , as they did into the herd , Mark 5. 13. and that not onely some one or two , but a Legion , a troop and multitude of them . And of this we daily see examples , for where this sin of drunkenness hath taken possession , it usually comes as an harbinger to abundance of others ; each act of drunkenness prepares a man not onely for another of the same sin , but of others ; lust and rage , and all brutish appetites are then let loose , and so a man brings himself under that curse , which was the sadest David knew how to foretel to any , Psa. 69. 28. The falling from one wickedness to another . If all this be not enough to affright thee out of this drunken fit , thou must still wallow in thy vomit , continue in this sottish , senseless condition , till the flames of Hell rowse thee , & then thou wilt by sad experience find , what now thou wilt not believe , that the end of these things , as the Apostle sayeth , Rom. 6. 21. is Death . God in his infinite mercy timely awake the hearts of all that are in this sin , that by a timely forsaking it , they may flye from that wrath to come . I have now done with this second part of temperance , concerning drinking . PARTITION . IX . Temperance in SLEEP ; The rule of it , &c. Of RECREATION ; Of APPAREL . § . 1 : THE third part of Temperance concerns sleep ; And temperance in that also must be measured by the end for which sleep was ordained by God , which was onely the refreshing and supporting of our frail bodies , which being of such a temper , that continual labour and toil tires , and wearies them out , sleep comes as a Medicine to that weariness , as a repairer of that decay , that so we may be enabled to such labours , as the duties of Religion or works of our calling require of us . Sleep was intended to make us more profitable , not more idle ; as we give rest to our beasts , not that we are pleased with their doing nothing ▪ but that they may do us the better service . 2. By this therefore you may judge what is temperate sleeping , to wit , that which tends to the refreshing , and making us more lively , and fit for action . And to that end a moderate degree serves best ; It will be impossible to set down just how many hours is that moderate degree , because as in eating so in sleep , some consti●utions require more then others . Every mans own ex●erience must in this judge for him , but then let him judge uprightly , and not consult with his sloth in the case ▪ for that will still with S●lomons slu●gard , cry , a little more sleep , a little more slumber , a lit●l● more folding of the hand● to sleep , Prov. 24. 33. But take onely so much , as he really finds to tend to the end forementioned . 3. He that doth not thus limit himself , fals into several sins under this general one of sl●th ; As fi●st , he wastes his time , that precious talent which was committed to him by God to improve , which he that sleeps away , doth like him in the Gospel . M●● . 25. 18. Hides it in the earth , when he should be trading with it ; and you know what was t●e doom of that unprofitable servan● , vers . 30 Cast ye him into outer darkness ; he that gives himself up to the darkness of sl●ep here , shall there have darkness without sl●ep , but with weeping , and gnashing o● 〈◊〉 . Sec●ndly , he injures his body , immoderate sl●ep fils that full of diseases ▪ makes it a very sink of humours , as daily experi●nces shew us . Thirdly , he inju●es● is Soul also ▪ and that not onely in robbing it of the service of the body , but in dulling its proper fac●lties ▪ m●king them useless , and unfit for those implo●ments , to which God hath designed them , of all which ill husbandry the poor Soul must one day give account . Nay lastly , he affronts and despises God himself in it , by crossing the very end of his creat on , which was to serve God in an active obedience , but he that sleeps away his life , directly thwarts ▪ & contradicts that , and when God saith , Man is born to labour , his practice saith the direct contrary that man was born to rest . Take heed therefore of giving thy self to immoderate sleep , which is the comm●tting of so many sins in one . 4. But besides the sin of it , it is also very hurtful in other respects , it is the sure ba●e of thy outward estate , wherein the sluggish person shall never thrive , according to that observation of the wise man , Proverb . 23. 21. Drowsiness shall cover a man with rags ; that is , the slothful man shall want convenient clothing ; nay , indeed it can scarce be said , that the sluggard lives ; sleep , you know , is a kind of death , and he that gives himself up to it , what doth he but dye before his time . Therefore if untimely death be to be lookt upon , as a curse , it must needs be a strange folly to choose that from our own sloth , which we dread so much from Gods hand . 5. The fourth part of temperance concerns recreations , which are sometimes necessary both to the body and the mind of a man , neither of them being able to endure a constant toil without somewhat of refreshment between ; and therefore there is a very lawful use of them , but to make it so , it will be necessary to observe these cautions ; 6. First , We must take care , that the kind of them be lawful , that they be such as have nothing of sin in them ; we must not , to recreate our selves , do any thing which is dishonourable to God , or injurious to our neighbour , as they do , who make profane or filthy backbiting discourse their recreation ; Secondly , we must take care that we use it with moderation ; And to do so we must first be sure not to spend too much time upon it , but remember that the end of recreation is to fit us for business , not to be it self a business to us ; Secondly , we must not be too vehement , and earnest in it , nor set our hearts too much upon it , for that will both ensnare us to the using too much of it , and it will divert , and take off our minds from our more necessary imployments , like school-boyes , who after a play-time know not how to set themselves to their books again . Lastly , we must not set up to our selves any other end of recreations , but that one lawful , of giving us moderate refreshment . 7. As first , we are not to use sports onely to pass away our time , which we ought to study how to redeem , not fling away ; and when it is remembred how great a work we have here to do , the making our calling and election sure , the securing our title to Heaver hereafter , and how uncertain we are what tim● shall be allowed us for that purpose , it will appear our time is that , which of all other things we ought most industriously to improve . And therefore sure we have little need to contrive waies of driving that away , which flyes so fast of it self , and is so impossible to recover . Let them that can spend whole dayes and nights at cards , and dice , and idle pastimes , consider this , and withal , whether they ever bestowed a quarter of that t●me towards that great business of their lives , for which all their time was given them , and there think what a woful reckoning they are like to make , when they come at last to account for that precious treasure of their time . Secondly , we must not let our covetousness have any thing to do in our recreations , if we play at any game , let the end of our doing it be meerly to recreate our selves , not to win money ; and to that purpose be sure never to play for any considerable matter , for if thou do , thou wilt bring thy self into two dangers , the one of covetousness , and a greedy desire of winning , the other of rage and anger at thy ill fortune , if thou happen to loose ; both which will be apt to draw thee into other sins besides themselves ; Covetousuess will tempt thee to c●eat , and cousen in gaming , and anger to swearing and cursing , as common experience shews us too often . If thou find thy self apt to fall into either of these in thy gaming , thou must either take some course to secure thy self against them , or thou must not permit thy self to play at all ; for though moderate play be in it self not unlawful , yet if be the occasion of sin , it is so to thee , and therefore must not be ventured on . For if Christ commands us so strictly to avoid temptations , that if our very eyes or hands offend us ( that is , prove snares to us ) we must rather part with them , then be drawn to sin by them : How much rather must we part with any of these unnecessary sports , then run the hazard of offending God by them ? He that so playes layes his Soul to stake , which is too great a prize to be played away . Besides , he loses all the recreation , and sport he pretends to aime at ; and instead of that sets himself to a greater toil , then any of those labours are he was to ease by it . For sure the desires and fears of the covetous , the impatience and rage of the angry man , are more reall pains , then any the most laborious work can be . 8. The last part of Temperance is that of apparel , which we are again to measure by the agreeableness to the ends for which clothing should be used . Those are especially these three ; First , the hiding of nakedness . This was the first occasion of apparel , as you may read , Gen. 3 21. and was the effect of the first sin , and therefore when we remember this or●ginal clothes , we have so little reason to be proud of them , that on the contrary we have cause to be humbled and ashamed , as having lost that innocency which was a much greater ornament , then any the most glorious apparel can be . From this end of clothing we are likewise e●gaged to have our apparel modest , such as may answer this end of covering our shame ; And therefore all immodest fashions of apparel , which may either argue the wantonness of the wearer● or provoke that of the beholder , are to be avoided . 9 A second end of apparel , is the fencing the body from cold , thereby to preserve the health thereof , and this end we must likewise observe in our clothing ; we must wear such kind of habits , as may keep us in that convenient warmth , wh●ch i● necessary to our healths . And this is transgrest ▪ when out of the vanity of being in every phantastick fashion , we put our selves in such clothing , as either will not defend us from cold , or is some other way so uneasy , that it is rather a hurt then a benefit to our bodies to be so clod . This is a most ridiculous folly , and yet that which people that take a pride in their clothes are usually guilty of . 10. A third end of apparel is the distinguishing or d●fferencing of persons , and that first in respect of Sex ; Secondly , in respect of qualities . First , clothes are to make difference of Sex ; this hath been observed by all Nations , the habits of men and women have alwayes been divers . And God himself expresly provided for it among the I●ws , by commanding , that the man should not wear the apparel of the woman , nor the woman of the man. But then secondly , there ●s also a distinction of qualities to be observed in apparel ; God hath placed some in a higher condition then others , and in proportion to their condition , it befits their clothing to be ; Gorgeous apparel , our Saviour tels us , is for Kings Co●●ts , Luk. 7. 25. Now this end of apparel should also be observed . Men and women should content themselves with that sort of clothing , which agrees to their Sex and condition , not striving to exceed , and equal that of a higher rank , nor yet making it matter of envy among those of their own estate , vying who shall be finest , but let every man cloth himself in such sober atire , as befits his place and calling , and not think himself disparaged , if another of his neighbours have better then he . 11. And let all remember that cloths are things , which add no true worth to any , and therefore it is an intolerable vanity to spend any considerable part either of their thoughts , time or wealth upon them , or to value themselves ever the more for them , or despise their poor brethren that want them . But if they desire to adorn themselves , let it be as St. Peter advises the women of his time , 1 Pet. 3. 4. In the hidden man of the heart , even the ornament of a meek , and quiet spirit , Let them cloth themselves as richly as is possible with all Christian vertues , and that is the raiment that will set them out lovely in Gods eyes , yea , and in mens t●o , who , unless they be fools and Idiots , will more value thee for being good , then fine , and sure one plain Coat th●u puttest upon a poor mans back will better become thee , then twenty rich ones thou shalt put upon thine own . 12. I have now gone through the several parts of temperance ; I shall now in conclusion , add this general caution , that though in all these particulars I have taken notice only of the one fault of excess , yet it is possible there may be one on the other hand ; men may deny theirbodies that which they necessarily require to their support , and well being . This is , I believe , a fault not so common , as the other , yet we sometimes see some very niggardly persons , that are guilty of it , that cannot find in their hearts to borrow so much from their chests , as may feed their bellies , or cloth their backs , and that are so intent upon the world , so moiling , and drudging in it , that they cannot afford themselves that competent time of sleep , or recreation , that is necessary . If any that hath read the former part of this discourse be of this temper , let him not comfort himself , that he is not guilty of those excesses there complained of , and therefore conclude himself a good Christian , because he is not intemperate , for whoever is this covetous creature , his abstaining shall not be counted to him as the vertue of temperance , for it is not the love of temperance , but wealth , that makes him refrain ; And that is so far from being praise worthy , that it is that great sin which the Apostle tels us , 1 Tim. 6. 10. is the root of all evil ; such a mans body will one day rise in judgement against him , for defrauding it of its due portion , those moderate refreshments ▪ and comforts which God hath allowed it . This is an Idolatry beyond that of offering the children to Moloch , Lev. 20. 3. they offered but their children , but this cove●ous wretch sacrifices himself to his god M●mmon , whilest he often destroyes his health , his life , yea , finally h●s ●oul too , to save his purse . I have now done w●th the second head of duty , that to our selves , contained by the Apostle under the word soberly . PARTITION X. Of D●TIES to our NEIGHBOURS . Of JUSTICE , Negative , Positive . Of the sin of MURTHER , Of the H●inousness of it , the Punishme●ts of it , and the strange Discoveries thereof . Of Maining , wounds and strip●s . § 1. I come now to the third part of duties , those to our Neighbour , which is by the Apostle summed up in gross in the word [ righteousness , ] by which is meant not onely bare justice , but all kind of charity also , for that is now by the law of Christ become a debt ●o our neighbour , & it is a piece of unrigteousness to defraud him of it . I shall therefore build all the particular duties we owe to our neighbour , on those two general ones , Justice and Charity . 2. I begin with Justice , whereof there are two parts , the one negative , the other positive , the negative justice is to do no wrong , or injury to any . The positive justice is to do right to all ; that is , to yeeld them w●●at soever appertains or is due unto them . I shall first speak of the negative justice the not injuri●g ●r wronging any . Now because a man is capable of receiving wrong in several respects ; this first part of justice extends its self into several branches , answerable to those capacities of injury . A man may be injured either in his Soul , his body , his possessions , or credit ; and therefore this duty of negative justice layes a restraint on us in every of these . That we do no wrong to any man in respect either of his Soul , his body , his possessions , or credit . 3. First , This justice tyes us to do no hurt to his Soul ; and here my first work must be to examine what harm it is that the soul can receive ; it is , we know an invisible substance which we cannot reach with our eye , much less with our swords and weapons , yet for all that it is capable of being hurt and wounded ; and that even to death . 4. Now the soul may be considered either in a natural or spiritual sence ; in the natural it signifies that which we usually call the mind of a man , and this we all know may be wounded with grief or sadness as Solomon saith Pro. 15. 13. By sorrow of heart the spirit is broken . Therefore whoever does causlesly afflict or grieve his neighbour ; he transgresses this part of justice , & hurts , & wrong● his soul. This sort of injury malicious and spiteful men are very often guilty of , they will do things , by which themselves reap no good , nay , often much harm , onely that they may vex and gr●eve another ; This is a most savage , inhumane humour , thus to take pleasure in the sadness , and afflictions of others ; and whoever harbours it in his heart , may truly be said to b● possest with a Devil , for it is the nature onely of those accursed spirits to delight in the miseries of men ; and till that be cast out , they are fit onely to dwell as the possest person did , Mar. 5. 2. Among graves and tombs , where there are none capable of receiving affliction by them . 5. But the Soul may be considered also in the spiritual sense , and so it signifies that immortal part of us , which must live eternally , either in bliss , or woe in another world . And the Soul thus understood is capable of two sorts of harm ; first , that of sin ; secondly , that of punishment , the latter whereof is certainly the consequent of the former ; and therefore though God be the inflicter of punishment , yet since it is but the effect of sin , we may justly reckon , that he that dr●wes a man to sin , is likewise the betrayer of him to punishment , as he that gives a man a mortal wound , is the cause of his death ; therefore under the evil of sin both are contained , so that I need speak onely of that 6. And sure there cannot be a h●gher sort of wrong , then the bringing this great evil upon the Soul ; sin is the disease and wound of the Soul , as being the direct contrary to grace , which is the health , and soundness of it ; Now this wound we give to every Soul , whom we do by any means whatsoever draw into sin . 7. The ways of doing that are divers , I shall mention some of them , whereof though some are more direct then others , yet all tend to the same end . Of the more direct ones there is first , the commanding of sin ; that is when a person that hath power over another , shall require him to do something which is unlawful ; An example of this we have in Nebuchadnezzars commanding the worship of the golden Image , Dan. 3 4 and his copy is imitated by any parent or master , who shall require of his child or servant to do any unlawful act . Secondly , there is counselling of sin , when men advise and perswade others to any wickedness : Thus Jobs wife counselled her husband to curse God , Job 2. 7. And Achitophel advised Absolom to go into his Fathers concubines , 2 Sam. 16. 21. Thirdly , there is enticing and alluring to sin , by setting before men the pleasures or profits they shall reap by it . Of this sort of enticement Solomon gives warning , Prov. 1. 10. My son , if sinners entice thee , consent thou not , if they say come with us , let us lay wait for blood , let us l●rke privily for the innocent without cause , &c. and verse the 13. you may see what is the bait , by which they seek to alure them ; we shall find all precious substance , we shall fill our souls with spoile , cast in thy lot among us , let us all have one purse . Fourthly , there is assistance in sin ; that is , when men aid and help others either in contriving or acting a sin . Thus Jonadab helpt Amnon in plotting the ravishing of his sister , 2 Sam. 13. all these are direct means of bringing this great evil of sin upon our brethren 8. There are also others , which though they seem more indirect , may yet be as effectual towards that ill end : As first , example in sin ; he that sets others an ill pattern does his part to make them imitate it , and too often it hath that effect ; there being generally nothing more forcible to bring men into any sinful practice , then the seeing it used by others , as might be instanced in many sins , to which there is no other temptation , but their being in fashion . Secondly , there is incouragement in sin , when either by approving , or else at least by not shewing a dislike , we give others confidence to go on in their wickedness . A third means is by justifying and defending any sinful act of anothers , for by that we do not only confirm him in his evi● , but endanger the drawing others to the like , who may be the more inclinable to it , when they shall hear it so pleaded for . Lastly , the bringing up any reproach upon strict and Christian living , as those do who have the ways of God in derision ; this is a means to affright men from the practice of duty , when they see it will bring them to be scorned and despised , this is worse then all the former , not only in respect of the man who is guilty of it ( as it is an evidence of the great profaneness of his own heart ) but also in regard of others ; it having a more general ill effect then any of the former can have , it being the betraying men not only to some single acts of disobedience to Christ , but even to the casting off all subjection to him : By all these means we may draw on our selves this great guilt of injuring and wounding the souls of our brethren . 9. It would be too long for me to instance in all the several sins , in which it is usual for men to ensnare others , as drunkenness , uncleanness , rebellion , and a multitude more . But it will concern every man for his own particular , to consider sadly what mischiefs of this kind he hath done to any , by all , or any of these means , and to weigh well the greatness of the injury : Men are apt to boast of their innocency towards their neighbours , that they have done wrong to no man , but God knows many that thus brag , are of all others the most injurious persons : perhaps they have not maimed his body , nor stolen his goods ; but alas ! the body is but the case and cover of the man , and the goods some appurtenances to that , 't is the soul is the man , and that they can wound and pierce without all remorse , and yet with the adulteress , Prov. 30. 20. say , they have done no wickedness ; but glory of their friendly behaviour to those whom they thus betray to eternal ruine , for whomsoever thou hast drawn to any sin , thou hast done thy part to ascertain to those endless flames . And then think with thy self how base a treachery this is , thou wouldst call him a treacherous villain , that should while he pretends to embrace a man , secretly stab him ; but this of thine is as far beyond that , as the soul is of more value then the body , and hell worse then death . And remember yet farther , that besides the cruelty of it to thy poor brother , it is also most dangerous to thy self , it being that against which Christ hath pronounced a woe , Mat. 18. 7. & ver . 6. he tells us that whoever shall offend ( that is , draw into sin ) any of those little ones , it were bettter for him that a milstone were hanged about his neck , and that he were drowned in the depth of the Sea. Thou maist plunge thy poor brother into perdition , but as it is with wrestlers , he that gives another a fall , commonly falls with him , so thou art like to bear him company to that place of torment . 10. Let therefore thy own and his danger beget in thee a sense of the greatness of this 〈◊〉 , this horrid peece of injustice to the precious soul of thy neighbour . Bethink thy self seriously to whom thou past bin thus cruel , whom thou hast enticed to drinking , advised to rebellion , alured to lust , stirred up to rage whom thou hast assisted or encouraged in any ill course , or discouraged , and disheartned by thy profane scoffings at piety in general , or at any conscionable strict walking of his in particular ; and then draw up a bill of indictmtnt , accuse and condemn thy self , as a Cain , a murderer of thy brother , heartily and deeply bewail all thy guilts of this kind , and resolve never once more to be a stumbling block , as St. Paul calls it , Rom. 14. in thy brothers way . 11. But this is not all , there must be some fruits of this repentance brought forth ; now in all sins of injustice , restitution is a necessary fruit of repentance , and so it is here thou hast committed an act ( perhaps many ) of high injustice to the soul of thy brother , thou hast robbed it of its innocency , of its title to heaven , thou must now endeavour to restore all this to it again , by being more earnest and industrious to win him to repentance , then ever thou wert to draw him to sin , use now as much art to convince him of the danger , as ever thou didst to flatter him with the pleasures of his vice ; in a word , countermine thy self by using all those methods , and means to recover him , that thou didst to destroy him , and be more diligent and zealous in it , for 't is necessary thou shouldst both in regard of h●m and thy self : First , in respect of him , because there is in mans nature so much a greater promptness and readiness to evil , then to good , that there will need much more pains and diligence to instil the one into him , then the other : besides , the man it supposed to be already accustomed to the contrary , which will add much to the difficulty of the work , then in respect of thy self ; if thou be a true penitent , thou wilt think thy self obliged , as St. Paul did , to labour more abundantly , and wilt be ashamed , that when thou art trading for God , bringing back a soul to him , thou shouldst not pursue it with more earnestness , then while thou wert an agent of Satans ; besides the remembrance , that thou wert a means of bringing this poor soul into this snare , must necessarily quicken thy diligence to get him out of it : So much for the first part of negative justice , in respect of the souls of our brethren . 12. The second concerns the bodies , and to those also this justice binds thee to do no wrong nor violence . Now of wrongs to the body there may be several degrees , the highest of them is killing , taking away the life , this is forbid in the very letter of the sixth Commandment . Thou shalt do no murder . 13. Murder may be committed either by open violence , when a man either by sword , or any other instrument takes away anothers life , immediately , and directly , or it may be done secretly and tracherously , as David murdered Vriah , not with his own sword , but with the sword of the Children of Ammon , 2 Sam. 11. 17. And Jezabel N●both by a false accusation , 1 Kin 21. 13. And so divers have committed this sin of murder by poison , false witness , or some such concealed ways . The former is commonly the effect of a sudden rage , the latter hath several originals , sometimes it proceeds from some old malice fixt in the heart towards the person , sometimes from some covetous or ambitious desires ; such a one stands in a mans way to his profit or preferment , and therefore he must be removed ; and somtimes again it is to cover shame , as in the case of strumpets , that murder their infants , that they may not betray their filthiness . But besides these more direct ways of killing , there is another , and that is , when by our perswasions and enticements , we draw a man to do that which tends to the shortning of his life , and is apparent to do so ; he that makes his neighbour drunk , if by that drunkenness the ma●●●ome by any mortal hurt , which he would have escaped if he had been sober , he that made him drunk , is not clear of his death , or if he die not by any such sudden accident , yet if drinking cast him into a disease , and that disease kill him , I know not how he that drew him to that excess , can acquit himself of his murder in the eys of God , though humane Laws touch him not . I wish those who make it their business , to draw in customers to that trade of debauchery , would consider it : There is yet another way of bringing this guilt upon our selves , and that is by inciting , and stirring up others to it , or to that degree of anger , and revenge which produces it : As that sets two persons at variance , or seeing them already so , blowes the coales , if murder ensue , he certainly hath his share in the guilt , which is a consideration that ought to affright all from having any thing to do in the kindling , or encreasing of contention . 14. Now for the hainousness of this sin of murder , I suppose none can be ignorant , that it is of the deepest dye , a most loud crying sin ; This we may see in the first act of this kind , that ever was committed , Abels blood cryed from the earth , as God tels Cain , Gen. 4. 10. Yea , the guilt of this sin is such , that it leaves a stain even upon the land , where it is committed , such as is not to be washt out , but by the blood of the murderer , as appears , Deut. 19. 12 , 13. The land cannot be purged of blood , but by the blood ●f him that shed it , and therefore though in other cases the flying to the Altar secured a man , yet in this of wilful murder no such refuge was allowed , but such a one was to be taken even thence , and delivered up to justice , Exod. 21. 14. Thou shalt take him from my Altar , that he may dye . And it is yet farther observable , that the onely two precepts which the Scripture mentions , as given to Noah after the floud , were both in relation to this sin , that of not eating blood , Gen. 9. 4. being a ceremony to beget in men a greater horror of this sin of murder , and so intended for the preventing of it . The other was for the punishment of it , Gen. 9. 6. He that sheddeth mans blood , by man shall his blood be shed , and the reason of this strickness is added in the next words , For in the Image of God made be man ; where you see that this sin is not onely an injury to our brother , but even the highest contempt , and despight towards God himself , for it is the defacing of his Image , which he hath stamped upon man. Nay yet further , it is the usurping of Gods proper right , and authority . For it is God alone , that hath right to dispose of the life of man ; 't was he alone that gave it , and it is he alone that hath power to take it away , but he that murders a man , does , as it were , wrest this power out of Gods hand , which is the highest pitch of rebellious presumption . 15. And as the sin is great , so likewise is the punishment ; we see it frequently very great , and remarkable , even in this world , ( besides those most fearful effects of it in the next ) blood not onely cryes , but it cryes for vengeance , and the great God of recompences , as he stiles himself , will not fail to hear it : very many examples the Scripture gives us of this : Ahab and Jezabeel , that murdered innocent Naboth , for greediness of his vineyard , were themselves slain , and the dogs licked their blood in the place , where they had shed his , as you may read in that Story ; so Absalom , that slew his brother Amnon , after he had committed that sin , fell into another , that of rebellion against his King and Father , and in it miserably perished . Rechab , and Baanah , that slew Ishbosheth , were themselves put to death , and that by the very person they thought to endear by it ; many more instances might be given of this out of the Sacred Story , and many also out of Humane , there having been no age , but hath yielded multitudes of example● of this kind , so that every man may furnish himself out of the observations of his own time . 16. And it is worth our notice , what strange and even miraculous means it hath often pleased God to use for the discovery of this sin ; the very bruit creatures have often been made instruments of it , nay , often the extreme horrour of a mans own conscience has made him betray himself , so that it is not any closeness a man uses in the acting of this sin , that can secure him from the vengeance of it , for he can never shut out his own consc●ence , that will in spite of him be privy to the fact , and that very often proves the means of discovering it to the world , or if it should not do that , yet it will sure act revenge on him , it will be such a hell within him , as will be worse then death : this we have seen in many , who after the commission of this sin have never been able to enjoy a minutes rest , but have had that intolerable anguish of mind , that they have chosen to be their own murderers , rather then live in it . These are the usual effects of this sin even in this world , but those in another are yet more dreadful , where surely the highest degrees of torment belong to this high pitch of wickedness , for if as our Saviour tels us , Mat. 5. 22. Hell fire be the portion of him that shall but call his brother fool , what degree● of those burnings can we think proportionable , to this so much greater an injury ? 17. The consideration of all this ought to possess us with the greatest horrour , and abomination of this sin , and to make us extremely watchful of our selves , that we never fall into it , and to that end to prevent all those occasions which may insensibly draw us into this pit . I mentioned at first severall things , which are wont to be originals of it , and at those we must begin , if we will surely guard our selves . If therefore thou wilt be sure never to kill a man in thy rage , be sure never to be in that rage , for if thou permittest thy self to that , thou canst have no security against the other , anger being a madness that suffers us not to consider , or know what we do , when it has once possest us . Therefore when thou findest thy self begin to be inflamed , think betimes , whether this may lead thee , if thou lettest loose to it , and immediately put the bridle upon this head-strong passion ; so again , if thou wilt be sure thy malice shall not draw thee to it , be sure never to harbour one malicious thought in thy heart , for if it once settle there , it will gather such strength , that within a while thou wilt be perfectly under the power of it , so that it may lead thee even to this horrible sin at its pleasure ; be therefore careful at the very first approach of this treacherous gift , to shut the doors against it , never to let it enter thy mind ; so also if thou wilt be sure thy covetousness , thy ambition , thy lust , or any other sinful desire shall not betray thee to it , be sure thou never permit any of them to bear any sway with thee , for if they get the dominion , as they will soon do , if they be once entertained in the heart , they will be past thy controul , and hurry thee to this or any other sin , that may serve their ends . In like manner if thou wouldst not be guilty of any of the mortal effects of thy neighbours drunkenness , be sure not to entice him to it , nor accompany him at it , and to that purpose do not allow thy self in the same practice , for if thou do , thou wilt be labouring to get company at it . Lastly , if thou wilt not be guilty of the murder committed by another , take heed thou never give any incouragement to it , or contribute any thing to that hatred , or contention , that may be the cause of it . For when thou hast either kindled or blowed the fire , what knowest thou whom it may consume ; bring alwayes as much water , as thou canst , to quench , but never bring one drop of oil , to increase the flame . The like may be said of all other occasions of this sin , not here mentioned ; and this careful preserving our selves from these , is the only sure way to keep us , from this sin ; therefore as ever thou wouldst keep thy self innocent from the great offence , guard thee warily from all such inlets , those steps and approaches towards it . 18. But although murder be the greatest , yet it is not the onely injury that may be done to the body of our neighbour ; there are others which are also of a very high nature , the next in degree to this is maiming him , depriving him of any member , or at least of the use of it , and this is a very great wrong and mischief to him , as we may discern by the Judgment of God himself , in the case of the bond-servant , who should by his Masters means loose a member , Ex. 21. 26. the freedom of his whole life was thought but a reasonable recompence for it , He shall let him go free , saith the text , for his eye ; Nay , though it were a less considerable part , if it were but a tooth , which of all other may be lost with the least damage , yet the same amends was to be made him , ver . 27. 19. But we need no other way of measuring this injury , then the judgement of every man in his own case ; how much does every man dread the loss of a limbe , so that if he be by any accident or disease , in danger of it , he thinks no pains or cost too much to preserve it . And then how great an injustice , how contrary to that great rule of doing as we would be done to , is it , for a man to do that to another , which he so unwillingly suffers himself . But if the person be poor , one that must labour for his living , the injury is yet greater , it is such as may in effect amount to the former sin of murder , for as the wise man sayes , Ecclesiasticus 24. 21. The poor mans bread is his life , and he that deprives them thereof is a blood-shedder . And therefore he that deprives him of the means of getting his bread by disabling him from labour , is surely no less guilty . In the law it was permitted that to every man that had sustained such a damage by his neighbour to require the Majestrate to inflict the like on him , eye for eye , tooth for tooth , as it is Exod. 21. 24. 20. And though unprofitable revenge be not now allowed to us Christians , yet sure it is the part of every one , who hath done this injury , to make what satisfaction lyes in his power , 't is true he cannot restore a limbe again ( which by the way should make men wary , how they do those mischiefs , which it is so impossible for them to repair ) but yet he may satisfie for some of the ill effects of that losse ; If that have brought the man to want and penury , he may , nay , he must , if he have but the least ability , relieve and support him , yea , though it be by his own extraordinary labour : for if it be a duty of us all to be eyes to the blind , and feet to the lame , as Job speaks , much more must we be so to them , whom our selves have made blind and la●e . Therefore who ever has done this injury to any of his poor brethren , let him know , he is bound to do all that is possible towards the repairing of it , if he do not , every new suffering that the poor mans wants bring upon him , becomes a new charge and accusation against him , at the tribunal of the just Iudge . 21. There are yet other degrees of injury to the body of our neighbour , I shall mention onely two more , wounds , and stripes ; A man may wound another , which though it finally cause loss neither of life nor limb , is yet an endangering of both ; and the like may be said of stripes ; both of which however are very painful at the present , nay , perhaps very long after , and pain , of all temporal evils , is to be accounted the greatest , for it is not onely an evil in it self , but it is such a one , that permits us not , whilest we are under it , to enjoy any other good ; A man in pain having no taste of any the greatest delights : If any man despise these , as light injuries , let him again ask himself , how he would like it , to have his own body slasht or bruised , and put to pass under those painful means of cure , which are many times necessary in such cases ? I presume there is no man would willingly undergo this from another , and why then should thou offer it to him ? 22. The truth is , this strange cruelty to others is the effect of a great pride , and haughtiness of heart , we look upon others with such contempt , that we think it no matter how they are used ; we think they must bear blowes from us , when in the mean time we are so tender of our selves , that we cannot hear the least word of disparagement , but we are all on a flame . The provocations to these injuries are commonly so slight , that did not this inward pride dispose us to such an angriness of humour , that we take fire of every thing , it were impossible we should be moved by them . Nay some are advanced to such a wantonness of cruelty , that without any provocation at all in coole blood , as they say , they can thus wrong their poor brethren , and make it part of their pastime , and recreation to cause pain to others . Thus some tyrannous humours take such a pleasure in tormenting those under their power , that they are glad , when they can but find a pretence to punish them , and then do it without all moderation , and others will set men together by the ears , only that they may have the sport of seeing the scuffle , like the old Romans , that made it one of their publick sports to see men kill one ano●her , and sure we have as little Christianity as they , if we can take delight in such spectacles . 23. This savageness and cruelty of mind is so unbecoming the nature of a man , that he is not a lowed to use it even to his beast ; how intollerable is it then towards those , that are of the same nature , and which is more , are heires of the same eternal hopes with us ? They that shall thus transgre●s against their neighbours in any of the foregoing particulars , or what ever else is hurtfnl to the body , are unjust persons , want even this lowest sort of justice , the negative , to their neighbours , in respect of their bodies . 24. Neither can any man excuse himself by saying what he has done was onely in return of some injury offered him by the other , for suppose it be so , that he have indeed received some considerable wrong , yet cannot he be his own revenger without injury to that man , who is not , by being thine enemy , become thy vassal , or slave , to do with what thou list ; thou hast never the more right of dominion over him , because he hath done thee wrong , and therefore if thou hadst no power over his body before , 't is certain thou hast none now , and therefore thou art not onely uncharitable ( which yet were sin enough to damn thee ) but unjust in every act of violence thou doest to him . Nay , this injustice ascends higher , even to God himself , who hath reserved vengeance as his own peculiar right , Vengeance is mine , I will repay , saith the Lord , Rom. 12 19. and then he that will act revenge for himself , what does he , but incroach upon this special right and prerogative of God , snatch the sword , as it were out of his hand , as if he knew better how to weild it ? which is at once a robbery , and contempt of the Divine Majesty . PARTITION XI . Of JUSTICE , about the Possessions of our Neighbour , against ●njuring him as concerning his WIFE , His Goods . Of Malice , Covetousness , Oppression , Theft , Of Paying of Debts , &c. § . 1. THe third part of negative justice concerns the possessions of our neighbours ; what I mean by possessions , I cannot better explain , then by referring you to the tenth Commandment , the end of which is to bridle all covetous appetites and desires towards the possessions of our Neighbour . There we find reckoned up not only his house , servants , and cattel , which may all pass under the one general name of his goods or riches , but particularly his wife , as a principal part of his possessions , and therefore when we consider this duty of negative justice , in respect of the possessions of our Neighbour , we must apply i● to both , his wife , as well as his goods . 2. The especial and peculiar right , that every man hath in his wife , is so well known that it were vain to say any thing in proof of it ; the great impatience that every husband hath to have this right of his invaded , shews that it is sufficiently understood in the world , and therefore none that does this injury to another , can be ignorant of the greatness of it . The corrupting of a mans wife , enticing her to a strange bed , is by all acknowledged to be the worst sort of theft , infinitely beyond that of the goods . 3. Indeed there is in this one a heap of the greatest injustices together ; some towards the woman , and some towards the man : Towards the woman , there are the greatest imaginable ; it is that injustice to her soul , which was before mentioned as the highest of all others , 't is the robbing her of her innocency , and setting her in a course of the horredst wickedness ( no less then lust and perjury together ) from which it is probable she may never return , and then it proves the damning of her eternally . Next it is in respect of this world , the robbing her of her credit , making her abhorred and despised , and her very name a reproach among all men ; and besides it● is the depriving her of all that happiness of life , which arises from the mutual kindness and affection that is between man and wife , in stead whereof this brings in a loathing , and abhorring of each other ; from whence flow multitudes of mischiefs , too many to rehearse , in all which man hath his share also . 4. But besides those , there are to him many , and high injustice ; for it is first the robbing him of that , which of all other things he accounts most precious , the love and faithfulness of his wife , and that also wherein he hath such an incommunicable right , that himself cannot , if he would , make it over to any other ; and therefore sure it cannot without the utmost in justice be torn from him by any : Nor is this all , but it is farther the ingulfing him ( if ever he come to discern it ) in that most tormenting passion of jealousie , which is of all others the most painful , and which oft puts men upon the most desperate attempts , it being as Soloman says , Prov. 6. 34. The rage of a man. It is yet farther , the bringing upon him all that scorn , and contempt , which by the unjust measures of the world falls on them , which are so abused , and which is by many esteemed the most unsufferable part of the wrong ; and though it be true that it is very unjust , he should fall under reproach , only because he is injured , yet unless the world could be new moulded , it will certainly be his lot , and therefore it adds much to the injury : Again , this may indeed be a robbery in the usual sense of the word , for perhaps it may be the thrusting in the child of the adulterer into his family , to share both in the maintenance and portions of his own children ; and this is an arrand theft ; first , in respect of the man , who surely intends not the providing for another mans child ; and then in respect of the children , who are by that means defrauded by so much as that goes away with . And therefore whoever hath this circumstance of the sin to repent of , cannot do it effectually , without restoring to the family , as much as he hath by this means rob'd it of . 5. All this put together will sure make this the greatest and most provoking injury that can be done to a man , and ( which heightens it yet more ) it is that , for which a man can never make reparations ; for unless it be in the circumstance before mentioned , there is no part of this sin , wherein that can be done ; to this purpose it is observable in the Jewish Law , that the thief was appointed to restore fourfold , and that freed him ; but the adulterer having no possibility of making any restitution , any satisfaction , he must pay his life for his offence . Lev. 20. 10. And though now a days adulterers speed better , live many days to renew their guilt , and perhaps to laugh at those , whom they have thus injured , yet let them be assured , there must one day be a sad reckoning , and that whether they repent or not : If by Gods grace they do come to repentance , they will then find this to be no cheap sin , many anguishes of soul , terrors , and perplexities of conscience , groanes , and tears it must cost them , and indeed were a mans whole life spent in these penitential exercises , 't were little enough to wipe off the guilt of any one single act of this kind ; what overwhelming sorrows then are requisite for such a trade of this sin , as too many drive ? Certainly it is so great a task , that it is highly necessary for all that are so concerned , to set to it immediately , lest they want time to go through with it ; for let no man flatter himself , that the guilt of a course and habit of such a sin can be washt away with a single act of repentance ; no he must proportion the repentance to the fault , and as one hath been a habit and course , so must the other also . And then how strange a madness is it for men to run into this sin ( and that with such painful pursuits , as many do ) which he knows must at the best hand , that is , supposing he do repent of it , cost him thus dear ; but then , if he do not repent , infinitely dearer ; it looses him all his title to heaven , that place of purity , and gives him his portion in the lake of fire , where the burnings of his lust shall end in those everlasting burnings : For how closely soever he have acted this sin , be it so that he may have said with the adulterer in Job 25. 15. No eye seeth me , yet 't is sure he could not in the greatest obscurity shelter himself from Gods sight , with whom the darkness is no darkness , Psal. 139. 12. And he it is , who hath expresly th●eatned to judg this sort of offender , Heb. 13 4. Adulterers God will judg . God grant that all that live in this foul guilt may so seasonably , and so throughly judg themselves , that they may prevent that severe and dreadful judgment of his . 6. The second thing , to which this negative justice to our neighbours possessions reacheth , is his Goods , under which general word is contained all those several sorts of things , as House , Land , Cattel , Money , and the like , in which he hath a right and proporty ; these we are by the rule of this justice to suffer him to enjoy , without seeking either to work him damage in any of them , or to get any of them to our selves : I make a difference between these two , because there may be two several grounds , or motives of this injustice ; the one malice , the other covetousness . 7. The malicious man desires to work his neighbour mischief , though he get nothing by it himself ; 't is frequently seen , that men will make havock , and spoile of the goods of one , to whom they bear a grudg , though they never designe to get any thing to themselves by it , but only the pleasure of doing a spight to the other : This is a most hellish humour , directly answerable to that of the Divel , who bestows all his pains and industry , not to bring in any good to himself but only to ruine and undoe others : and how contrary it is to all rules of justice , you may see by the Precept given by God to the Jews concerning the goods of an enemy , where they were so far from being allowed a liberty of spoile and destruction , that they are expresly bound to prevent it , Exod. 23. 45. If thou meet thine enemies oxe , or his asse going a stray , thou shalt surely bring it back to him again : If thou see the asse of him that hateth thee lying under his burden , and wouldst forbear to help him , thou shalt surely help with him : Where you see it is a debt we owe to our very enemies , to prevent that loss and damage , which by any accident he is in danger of : and that even with some labour , and pains to our selves . How horrible an injustice is it then , purposely to bring that loss , and damage on him ? Whoever is guilty of this let him never excuse himself by saying , he hath not inricht himself by the spoil of his neighbour , that he hath nothing of it cleave● to his finger ; for sure this malicious injustice is no less a fault then the covetous one ; nay I suppose in respect of the principle & cause , from which it flowes , it may be greater , this hatred of another being worse then the immoderate love of our selves ; whoever hath thus mischieft his neighbour , he is as much bound to repair the injury , to make satisfaction for the loss , as if he had inriched himself by it . 8 But on the other side , let not the covetous defrauder therefore judg his sin light because there is another , that in some one respect out-weighs it , for perhaps in others his may cast the scales ; certainly it does in this one , that he that is unjust for greediness of gain is like to multiply more acts of this sin , then he that is so out of malice ; for t is impossible any man should have so many objects of his malice , as he may have of his covetousness ; there is no man at so general a defiance with all mankind that he hates every body ; but the covetous man hath as many objects of his vice , as there be things in the world he counts valuable : But I shall not longer stand about this comparison , 't is sure they are both great and crying sins , and that is ground enough of abhorring each ; let us descend now to the several branches of this sort of covetous injustice ; 't is true they may all bear the name of robbery , or theft for in effect they are all so , yet for methods sake it will not be amiss to distinguish them into these three Oppression , Theft , and Deceit . 9. By oppression I mean that open and bare-faced robbery , of seizing upon the possessions of others , and owning , and avowing the doing so . For the doing of this there are several instruments : as first that of power , by which many Nations and Princes have been turned out of their rights , and many private men out of their estates ; sometimes again . Law is made the instrument of it ; he that covets his neighbours lands or goods , pretends a claim to them , and then by corrupting of justice by bribes and gifts , or else over-ruling it by greatness and authority gets judgment on his side : This is a high oppression , and of the worst sort , thus to make the Law , which was intended for the protection , and defence of mens rights , to be the means of overthrowing them ; and it is a very heavy guilt , that lyes both on him that procures , and on him that pronounces such a sentence , yea and on the lawyer too , that pleads such a cause , for by so doing he assists in the oppression ; sometimes again , the very necessities of the oppressed are the means of his oppression ; thus it is in the case of extortion , and griping usury ; a man is in extreme want of money , and this gives opportunity to the extortioner two rest unconscionably from him , to which the poor man is forced to yeild , to supply his present wants . And thus also it is often with exacting Landlords , who when their poor tenants know not how to provide themselves elsewhere , rack and skrew them beyond the worth of the thing . All these and many the like are but several wayes of acting this one sin of oppression which becomes yet the more hainous , by how much the more helpless the person is , that is thus oppressed , therefore the oppression of the widow , and fatherless , is in Scripture mentioned , as the height of this sin . 10. It is indeed a most crying guilt , and that against which God hath threatned his heavy vengeance , as we read in divers texts of Sriptures : Thus it is , Ezek. 18. 12. He that hath oppressed the poor , and hath spoiled by violence , he shall surely die , his blood shall be upon him : and the same sentence is repeated against him . ver . 18. Indeed God hath so peculiarly taken upon him the protection of the poor , & oppressed , that he is engaged as it were in honour to be their avenger , and accordingly , Psal 12. We see God solemnly declare his resolution of appearing for them , ver . 5. For the oppression of the poor for the sighing of the needy , now will I arise , saith the Lord , I will set him in safety from him ; the advice therefore of Solomon is excellent , Prov. 22. 22. Rob not the poor , because he is poor , neither oppresse the afflicted in the g●te , for the Lord will plead their cause , and will spoil the soul of those that spoiled them ; they are like in the end to have little joy of the booty it brings them in , when it thus engages God against them . 11. The second sort of this injustice is theft , and of that also there are two kinds , the one the withholding what we should pay , and the other taking from our neighbour what is already in his possession . 12. Of the first sort is the not paying of debts , whether such as we have borrowed , or such as by our own voluntary promise are become our debts , for there are equally due to him , that can lay either of these claims to them ; and therefore the withholding of either of them is a theft , a keeping from my neighbour that which is his ; yet the former of them is rather the more injurious , for by that I take from him that which he once actually had ( be it money , or whatsoever else ) and so make him worse then I found him : This is a very great , and very common injustice ; men can now a days with as great confidence deny him that asks a debt , as they do him , that asks an alms , nay many times 't is made matter of quarrel for a man to demand his own , besides the many attendances the creditor is put to in pursuit of it , are a yet farther injury to him , by wasting his time , and taking him off from other business , and so he is made a looser that way too . This is so great injustice , that I see not how a man can look upon any thing he possesses as his own right , whilst he thus denyes another his . It is the duty of every man in debt , rather to strip himself of all , & cast himself again naked upon Gods providence , then thus to feather his nest with the spoiles of his neighbours . And surely it would prove the more thriving course , not only in respect of the blessing , which may be expected upon justice , compared with the curse , that attends the contrary , but even in worldly prudence also ; for he that defers paying of debts , will at last be forst to it by Law , and that upon much worse terms , then he might have done it voluntarily , with a greater charge , & with such a loss of his credit , that afterwards in his greatest necessities he will not know where to borrow . But the sure way for a man to secure himself from the guilt of this unjustice , is never to borrow more then he knows he hath means to repay , unless it be one , who knowing his disability , is willing to run the hazard . Otherwise he commits this sin at the very time of borrowing for he takes that from his neighbour upon promise of paying , which he knows he is never likely to restore to him , which is a flat robbery . The same justice which tyes men to pay their own debts tyes also every surety to pay those debts of others , for which he stands bound , i● case the principal either cannot or will not : for by being bound , he hath made it his own debt , and must in all justice answer it to the creditor , who , it s presumed was drawn to lend , on confidence of his security , and therefore is directly cheated and betrayed by him , if he see him not satisfied . If it be thought hard , that a man should pay for that , which he never received benefit by , I shall yeild it , so far as to be just matter of wariness to every man how he enter into such engagements , but it can never be made an excuse for the breaking them . As for the other sort of debt , that which is brought upon a man by his own voluntary promise , that also cannot without great injustice be withholden ; for it is now the mans right , and then 't is no matter , by what means it came to be so . Therefore we see David makes it part of the description of a just man , Psal. 15. 4. that he keeps his promise , yea , though they were made to his own disadvantage ; and surely he is utterly unfit to ascend to that Holy Hill , there spoken of , either as that signifies the Church here , or Heaven hereafter , that does not punctually observe this part of justice . To this sort of debt may be reduced the wages of the servant , the hire of the labourer , and the withholding of these is a great sin , and the complaints of those that are thus injured , ascend up to God. Behold ( saith St. James ) the hire of the labourers which have reaped down your fields , which is of you kept back by fraud , c●yeth , and the cryes of them that have reaped , are entred into the ears of the Lord of Sabbaths : and Deut. 24. 14 , 15. we find a strict command in this matter . Thou shalt not oppress an hired servant that is poor and needy , at his day thou shalt give him his hire , neither shall the Sun go down upon it , for he is poor , and setteth his heart upon it , lest he cry against thee to the Lord , and it be sin unto thee . This is one of those loud clamourous sins , which will not cease crying , till it bring down Gods vengeance , and therefore though thou have no justice to thy poor brother , yet have at least so much mercy to thy self , as not to pull down judgemenns on thee by thus wronging him . PARTITION XII . Of THEFT ; Stealing the Goods of our Neighbour . Of DECEIT in Trust , in Traffick . Of RESTITUTION , &c. § . 1. THE second part of theft is the taking from our neighbour that which is already in his possession ; and this may be done either more violently , and openly , or else more closely , and slyly ; The first is the manner of those that rob on the way , or plunder houses , where by force they take the goods of their neighbour ; The other is the way of the pilfering thief , that takes away a mans goods unknown to him ; I shall not dispute , which of these is the worst , 't is enough that they are both such acts of injustice , as make men odious to God , unfit for humane society , and betray the actors to the greatest mischiefs even in this world , death it self being by Law appointed the reward of it ; and there are few that follow this Trade long , but at last meet with that fruit of it . I am sure 't is madness for any to believe he shall alwayes steal securely , for he is to contend with the industry of all those , whom he shall thus injure , whose losses will quicken their wits for the finding him out , and which is infinitely more , he is to struggle with the justice of God , which doth usually pursue such men to destruction , even in this world ; witness the many strange discoveries , that have been made of the craftiest theeves . But however , if he were secure from the vengeance here , I am sure nothing but repentance and reformation can secure him from the vengeance of it hereafter . And now when these dangers are weighed , 't will surely appear , that the thief makes a pitiful bargain , he steals his neighbours money , or cattel , and in exchange for it he must pay his life , or his Soul , perhaps both , and if the whole world be too mean a price for a Soul , as he tels us , Mar. 18. 36. who best knew the value of them , having himself bought them , what a strange madness is it , to barter them away for every petty trifle ▪ as many do , who have got such a habit of stealing , that not the meanest worthless thing can escape their fingers ? Under this head of theft may be ranked the receivers of stoln goods , whether those that take them , as partners in the theft , or those that buy them , when they know or believe they are stoln . This many ( that pretend much to abhor theft , ) are guilty of , when they can by it , buy the thing a little cheaper then the common rate . And here also comes in the concealing of any goods a man finds of his neighbours , which whosoever restores not , if he know , or can learn out the owner , is no better then a thief , for he withholds from his neighbour that which properly belongs to him : and sure 't will not be uncharitable to say , that he that will do this , would likewise commit the grosser theft , were he by that no more in danger of Law then in this he is . The third part of injustice is deceit , and in that there may be as many acts as there are occasions of entercourse and dealing between man and man. 2. It will be impossible to name them all , but I think they will be contained under these two general deceits in matters of Trust , and in matters of Traffick , or bargaining ; unless it be that of Gaming , which therefore here by the way , I must tell you , is as much a fraud and deceit as any of the rest . 3. He that deceives a man in any trust , that is committed to him , is guilty of a great injustice , and that the most treacherous sort of one , it is the joyning of two great sins in one , defrauding , and promise-breaking ; for in all trusts there is a promise implyed , if not exprest , for the very accepting of the trust contains under it a promise of fidelity ; these trusts are broken sometimes to the living , sometimes to the dead ; to the living there are many wayes of doing it , according to the several kinds of the trust ; sometimes a trust is more general , like that of Potiphar to Joseph , Gen. 39. 4. a man commits to another all that he hath , and thus guardians of children , and sometimes stewards are intrusted ; sometimes again it is more limited , and restrained to some one special thing : A man intrusts another to bargain , or deal for him in such a particular , or he puts some one thing into his hands , to manage , and dispose : Thus among servants it is usual for one to be intrusted with one part of the Masters goods , and another with another part of them . Now in all these , and the like cases , whosoever acts not for him that intrusts him , with the same faithfulness , that he would for himself but shall either carelesly loose , or prodigally imbezel the things committed to him , or else convert them to his own use , he is guilty of this great sin of betraying a trust to the living . In like manner he that being intrusted with the execution of a dead mans Testament , acts not according to the known intention of the dead man , but enriches himself by what is assigned to others , he is guilty of this sin , in respect of the dead ; which is so much the greater , by how much the dead hath no means of remedy , and redress , as the living may have . It is a kind of robbing of graves , which is a theft of which men naturally have such a horrour , that he must be a very hardned thief , that can attempt it . But either of these frauds are made yet more hainous , when either God , or the poor are immediately concerned in it ; that is , when any thing is committed to a man , for the uses either of piety , or charity : this adds sacriledge to both the fraud , and the treachery , and so gives him title to all those curses , that attend those several sins , which are so heavy , that he that for the present gain will adventure on them , makes as ill , nay , a much worse bargain , then Geh●zi , 1 Kings 5. 27. who by getting the rayment of Naam in got his leprosie too . 4. The second sort of fraud is in matters of traffick and bargain , wherein there may be deceit both in the seller , and buyer ; That of the seller is commonly either in concealing the faults of the commodity , or else in over-rateing it . 5. The wayes of concealing its faults are ordinarily these , either first by denying that it hath any such fault , nay , perhaps commending it for the direct contrary quality , a●d this is down-right lying , and so adds that sin to the other , and if that lye be confirmed by an oath , as it is too usually , then the yet greater guilt of perjury comes in also ; and then what a heap of sins is here gathered together ? abundantly enough to sink any poor Soul to destruction , and all this onely to skrew a little more money out of his neighbours pocket , and that sometimes so very little , that 't is a miracle that any man that thinks he has a Soul , can set it at so miserable a contemptible price . A second means of concealing is by using some Art to the thing , to make it look fair , and to hide the faults of it , and this is acting a lye , though it be not speaking one , which amounts to the same thing , and has surely in this case as much of the intention of cheating , and defrauding as the most impudent forswearing can have . A third means , is the picking out ignorant chapmen ; This is , I believe , an Art too well known among tradesmen , who will not bring out their faulty wares to men of skill , but keep them to put off to such , whose unskilfulness may make them passable with them ; and this is still the same deceit with the former , for it all tends to the same end , the cozening and defrauding of the chapman , and then it is not much odds , whether I make use of my own Art , or his weakness for the purpose . This is certain , he that will do justly , must let his chapman know what he buyes , and if his own skill enable him not to judge ( nay , if he do not actually find out the fault ) thou art bound to tell it him , otherwise thou makest him pay for somewhat , which is not there , he presum●ng there is that good quality in it , which thou knowest is not , & therefore thou mayest as honestly take his money for some goods of another mans , which thou knowest thou canst never put into his possession , which I suppose no man will deny to be an arrant cheat . To this head of concealment may be referred , that deceit of false weights and measures , for that is the concealing from the buyer a defect in the quantity , as the other was in the quality of the commodity , and is again the making him pay for what he hath not . This sort of fraud is pointed at particularly by Solomon , Prov. 11. 1. with this note upon it , that it is an abomination to the Lord. 6. The second part of fraud in the seller , lyes in over-rating the commodity ; though he have not disguised , or concealed the faults of it , and so have dealt fairly in that respect , yet if he set an unreasonable price upon it , he defrauds the buyer : I call that an unreasonable price , which exceeds the true worth of the thing , considered with those moderate gains , which all tradesmen are presumed to be allowed in the Sale ; Whatever is beyond this must in all likelyhood be fetcht in by some of these wayes : As first , by taking advantage of the buyers ignorance in the value of the thing , which is the same with doing it in the goodness , which hath already been shewed to be a deceit : or secondly , by taking advantage of his necessity ; thou findest a man hath present and urgent need of such a thing , and therefore takest this opportunity to set the dice upon him , but this is that very sin of extortion , and oppression spoken of before ; for it is sure , nothing can justly raise the price of any thing , but either its becoming dearer to thee , or its being some way better in its self , but the necessity of thy brother causes neither of these ; his nakedness doth not make the clothes thou f●llest him stand thee in ever the more , neither doth it make them any way better , and therefore to rate them ever the higher , is to change thy way of trading , and sell even the wants and necessities of thy neighbour , which sure is a very unlawful vocation . Or thirdly , it may be by taking advantage of the indiscretion of the chapman ; A man perhaps earnestly fancies such a thing , and then suffers that fancy so to over-rule his reason , that he resolves to have it upon any termes ; If thou findest this in him , and thereupon raisest thy rate , this is to make him buy his folly , which is of all others the dearest purchase , 't is sure his fancy adds nothing to the reall value , no more then his necessity did in the former case , and therefore should not add to the price . He therefore that will deal justly in the business of selling , must not catch at all advantages , which the temper of his chapman may give , but consider soberly , what the things is worth , and what he would afford it for to another , of whom he had no such advantage , and accordingly rate it to him at no higher a price . 7. On the buyers part there are not ordinarily so many opportunities of fraud , yet it is possible a man may sometimes happen to sell somewhat , the worth whereof he is not acquainted with , and then it will be as unjust for the buyer to make gain by his ignorance , as in the other case it was for the seller ; but that which oftner fals out , is the case of necessity , which may as probably fall on the sellers side , as the buyers ; A mans wants compell him to sell , and permit him not to stay to make the best bargain , but forces him to take the first offer ; and here for the buyer to grate upon him , because he sees him in that strait , is the same fault , which I before shewed it to be in the seller . 8. In this whole business of traffick there are so many opportunities of deceit that a man had need fence himself with a very firm resolution , nay , love of justice , or he will be in danger to fall under temptation , for as the wise man speaks Eccles. 27. 2. As a nail sticks fast between the joinings of the stones , so doth sin stick close between buying and selling ; it is so interwoven with all trades , so mixt with the very first principles , and grounds of them , that it is taught together with them , and so becomes part of the Art , so that he is now a dayes scarce thought fit to manage a Trade , that wants it , while he that has most of this black Art of defrauding , applauds and huggs himself , nay , perhaps boasts to others , how he hath over-reacht his neighbour . What an intolerable shame is this , that we Christians , who are by the precepts of our Master set to those higher duties of Charity , should in stead of practising them , quite unlearn those common rules of justice , which meer nature teaches ? For , I think , I may say , there are none of those several branches of injustice towards the possessions of our neighbour , which would not be adjudged to be so by any sober Heathen , so that , as Saint Paul tels those of the Circumcision , that the name of God was Blasphemed among the Gentiles , by that unagreeableness that was betwixt their practice , and their Law , Rom. 2. 24. So may it now be said of us , that the Name of Christ is Blasphemed among the Turks and Heathens , by the vile and scandalous lives of us , who call our selves Christians , and particularly in this sin of injustice ; For shame let us at last endeavour to wipe off this reproach from our profession , by leaving these practices , to which me thinks this one single consideration should be enough to perswade us . 9. Yet besides this , there want not other ; Among which , one there is of such a nature , as may prevail with the arrantest worldling , and that is , that this course doth not really tend to the enriching of him ; there is a secret curse goes along with it , which like a canker eats out all the benefit was expected from it . This no man can doubt that believes the Scripture , where there are multitudes of Texts to this purpose : thus Prov. 22. 16. He that oppresseth the poor to encrease his riches , shall surely come to want . So Hab. 2. 6. Woe to him that encreaseth that which is not his , how long ? And he that ladeth himself with thick clay : shall they not rise up suddenly that shall bite thee , and awake that shall vex thee ? and thou shalt be for booties to them . This is commonly the fortune of those that spoil and deceive others , they at last meet with some that do the like to them . But the place in Zachary is most full to this purpose , Chap. 5. where under the sign of a flying roll is signified the curse , that goes forth against this sin , ver . 4. I will bring it forth , saith the Lord of Hosti , and it shall enter into the house of the thief , and into the house of him that sweareth falsly by my Name , and it shall consume it with the timber thereof , and with the stones thereof . Where you see theft , and perjury are the two sins , against which this curse is aimed ( and they too often go together in the matter of defrauding ) and the nature of this curse is , to consume the house , to make an utter destruction of all that belongs to him that is guilty of either of these sins . Thus whilest thou art ravening after thy neighbours goods , or house , thou are but gathering fuel to burn thine own . And the effect of these threatnings of God we daily see in the strange improsperousness of ill gotten estates , which every man is apt enough to observe in other mens cases ; he that sees his neighbour decline in his estate , can presently call to mind , this was gotten by oppression or deceit , yet so sottish are we , so bewitcht with the love of gain , that he that makes this observation , can seldome turn it to his own use , is never the lesse greedy , or unjust himself for that vengeance he discerns upon others . 10. But alas , if thou couldst be sure that thy unjust possession , should not be torn from thee , yet when thou remembrest , how dear thou must pay for them in another world , thou hast little reason to brag of thy prize . Thou thinkest thou hast been very cunning , when thou hast over-reacht thy brother , but God knowes all the while , there is another over-reaching thee , and cheating thee of what is infinitely more precious , even thy Soul ; the Devil herein deals with thee as fishers use to do ; those that will catch a great fish , will bait the hook with a less , and so the great one coming with greediness to devour that , is himself taken ; So thou that art gaping to swallow up thy poor brother , art thy self made a prey to that great devourer . And alas ! what will it ease thee in Hell , that thou hast left wealth behind thee upon earth , when thou shalt there want that , which the meanest beggar here enjoyes , even a drop of water to cool thy tongue . Consider this , and from henceforth resolve to imploy all that pains and diligence thou hast used to deceive others , in rescuing thy self from the frauds of the grand deceiver . 11. To this purpose it is absolutely necessary , that thou make Restitution to all whom thou hast wronged ; For as long as thou keepest any thing of the unjust gain , 't is as it were an earnest penny from the Devil , which gives him full right to thy Soul. But perhaps it may be said , it will not in all cases be possible to make Restitution to the wronged party , peradventure he may be dead ; in that case then make it to his heirs , to whom his right descends . But it may further be objected , that he that hath long gone on in a course of fraud , may have injured many , that he cannot now remember , and many that he has no means of finding out ; In this case all I can advise is this : First , to be as diligent as is possible , both in recalling to mind who they were , and endeavouring to find them out ; and when , after all thy care , that proves impossible , let thy Restitutions be made to the poor , and that they may not be made by halves , be as careful as thou canst to reckon every the least mite of unjust gain , but when that cannot exactly be done , as 't is sure it cannot by those who have multiplied the acts of fraud , yet even there let them make some general measures , whereby to proportion their restitution : as for example , a tradesman that cannot remember how much he has cheated in every single parcel , yet may possibly guess in the gross whether he have usually over-reacht to the value of a third , or a fourth part of the wares , and then what proportion soever he think he has so defrauded , the same proportion let him now give out of that estate he hath raised by his Trade ; but herein it concerns every man to deal uprightly , as in the presence of God , and not to make advantage of his own forgetfulness , to the cutting short to the Restitution , but rather go on the other hand , and be sure rather to give too much , then too little . If if he do happen to give somewhat over , he need not grudge the charge of such a sin offering , and 't is sure he will not , if he do heartily desire an atonement . Many other difficulties there may be in this business of restitution , which will not be foreseen , and so cannot now be particularly spoke to ; but the more of those there are , the greater horrour ought men to have of running into the sin of injustice , which it will be so difficult , if not impossible for them to repair , and the more careful ought they to be to mortify that , which is the root of all injustice , to wit Covetousness . PARTITION . XIII . Of FALSE REPORTS , False Witness . Slanders Whisperings . Of Despising and Scoffing for infirmities ; Calamities ; Si●s . &c. Of POSITIVE JUSTICE , Speaking the TRUTH , Of LYING . Of Humility and Pride . Of Envy and Detraction . Of Gratitude , &c. § 1 : THe Fourth Branch of Negative Justice concerns the credit o● our neighbours , which we are not to lessen , or impaire by any means , particularly not by false reports : Of false reports there may be two sorts , the one is when a man sayes something of his neighbour , which he directly knows to be false , the other when possibly he has some slight surmize , or jealousy of the thing ; but that upon such weak grounds , that 't is as likely to be false as true . In either of these cases , there is a great guilt lies upon the reporter ; that there doth so in the first of them , no body will doubt , every one acknowledging that it is the greatest baseness to invent a lie of another ; but there is as little reason to question the other , for he that reports a thing as a truth , which is but uncertain , is a lyar also , or if he do not report it as a certainty , but only as a probability , yet then though he be not guilty of the lye , yet he is of the injustice , of robbing his neighbour of his credit ; for there is such an aptness in men to believe ill of others , that any the lightest jealousy will , if once it be spread abroad , serve for that purpose ; and sure it is a most horrible injustice upon every slight surmize , and fancy , to hazard the bringing so great an evil upon another ; especially when it is considered , that those surmizes commonly spring rather from some censoriousness , peevishness , or malice in the surmizer , then from any reall fault in the person so suspected . 2. The manner of spreading these false r●ports of both kinds , is not alwayes the same ; sometimes it is more open and avowed , sometimes more close and private : the open is many times by false witness before the Court of Justice ; and this not only hurts a man in his credit , but in other respects also ; 't is the delivering him up to the punishment of the Law , and according to the nature of the crime pretended , does him more or less mischief ; but if it be of the highest kind , it may concern his life , as we see it did in Naboths case , 1 Kin. 21. How great and crying a sin it is in this respect , as also in that of the perjury , you may learn from what hath been said of both those sins . I am now to consider it only , as it touches the credit ; and to that it is a most grievous wound , thus to have a crime publickly witnessed against one , and such as is scarce curable by any thing that can afterwards be done to clear him , and therefore whoever is guilty of this , doth a most outragious injustice to his neighbour ; this is that which is expresly forbidden in the ninth Commandment , and was by God appointed to be punisht by the inflicting of the very same suffering upon him , which his false testimony aimed to bring upon the other . Deut. 19. 16. 3. The second open way of spreading these reports , is by a publick and common declaring of them ; though not before the Magistrate , as in the other case , yet in all companies , and before such as are likely to carry it farther , and this is usually done with bitter railings , and reproaches , it being an ordinary act of slanderers , to revile those whom they slander , that so by the sharpness of the accusation they may have the greater impression in the minds of the hearers ; this both in respect of the slander , and the railing , is a high injury , and both of them such , as debarre the committers from heaven ; thus Psal. 15. where the upright man is discribed , that shall have his part there , this is one special thing , vers . 3. That he slendereth not his neighbour ; And for railing , the Apostle in several places reckons it amongst those works of the flesh , which are to shut men out both from the Church here by excommunication , as you may see 1 Cor. 5. 11. and from the Kingdom of God hereafter , as it is , 1 Cor. 6. 10. 4. The other more close and private way of spreading such reports , is that of the Whisperer , he that goes about from one to an other , and privately vents his slanders , not out of an intent by that means to make them less publick , but rather more ; this trick of delivering them by way of secret , being the way to make them both more believed , and more spoken of too ; for he that receives such a tale ▪ as a secret from one , thinks to please some body else , by delivering it as a secret to him also ; and so it passes from one hand to another , till at last it spread over a whole Town : This sort of slanderer is of all other ; the most dangerous , for he works in the dark , tyes all he speaks to , not to own him as the author , so that whereas in the more publick accusations , the party may have some means of clearing himself , and detecting his accuser , here he shall have no possibil●ty of that , the slander , like a secret poison , works incureable effects , before ever the man discern it . This sin of whispering is by St. Paul mentioned among those great crimes , which are the effects of a reprobate mind , Rom. 1. 29. It is indeed one of the most injurable wounds of this sword of the tongue ; the very bane and pest of humane society ; and that which not only robs single persons of their good names , but oftentimes whole families , nay , publick societies of men of their peace , what ruines , what confusions has this one sin wrought in the world ? 'T is Solomons observation , Prov. 18 28. That a whisperer seperateth chief friends , and sure one may truly say of tongues thus imployed , that they are set on fire of Hell , as St. James saith , Chap. 3. 6. 5. This is such a guilt that we are to beware of all degrees of approach to it , of which there are several steps ; the first is the giving ear to , and ch●rishing of those that come with slanders , for they that entertain and receive them , incourage them in the practice ; for as our common proverb sayes , if there were no receivers , there would be no thief ; so if there were none , that would give an ear to tales , there would be no tale bearers . A second step is , the giving too easy credit to them , for this helps them to attain part of their end , they desire to beget a general ill opinion of such a man , but the way of doing it must be by causing it , first , in particular m●n : and if thou suffer them to do it in thee , they have so farr prospered in their aime . And for thy own part thou dost a great injustice to thy neighbour , to believe ill of him without a just ground , which the accusation of such a person certainly is not . A third step , is the reporting to others , what is thus told thee ; by which thou makest thy self directly a party in the slander , and after thou hast unjustly withdrawn from thy neighbour , thy own good opinion , endeavourest to rob him also of that of others . This is very little below the guilt of the first whisperer , and tends as much to the ruine of our neighbours credit . And these several degrees have so close a dependance one upon another , that it will be very hard for him that allowes himself the first , to escape the other ; and indeed he that can take delight to hear his neighbour defamed , may well be presumed of so malicious a humour , that 't is not likely he should stick at spreading the slander . He therefore that will preserve his innocence in this matter , must never in the least degree cheris or countenance any that brings these false reports . And it is not less necessary to his peace , then to his innocency ; for he that once entertains them , must never expect quiet , but shall be continually incited and stirred up even against his neerest , and deerest relations ; so that this whisperer , and slanderer is to be look't on by all , as a common enemy , he being so as well to those to whom , as of whom he speaks . 6. But be●ides this grosser way of slandering , there is another , whereby we may impair , and lessen the credit of our neighbour , and that is by contempt , and despising ; one common effect whereof is scoffing , and deriding him . This is very injurous to a mans reputation , for the generallity of men do rather take up opinions upon trust , then judgment ; and therefore if they see a man despised , and scorned , they will be apt to do the like . But besides this effect of it , there is a present injustice in the very act of despising , and scorning others . There are ordinarily but three things , which are made the occasions of it ( unless it be with such , with whom virtue and godliness are made the most reproachful things , and such despising is not only an injury to our neighbour , but even to God himself , for whose sake it is , that he is so despised ) those three are first the infirmities , secondly the calamities , thirdly the sins of a man , and each of these are very farr from being ground of our triumphing over him . 7. First , for infirmities , be they either of body or mind , the deformity and unhandsomeness of the one , or the weakness , and folly of the other , they are things out of his power to help , they are not his faults , but the wise dispensations of the great Creator , who bestows the excellencies of body and mind , as he pleases , and therefore to scorn a man because he hath them not , is in effect to reproach God who gave them not to him . 8. So also for the calamities , and miseries , that befall a man , be it want , or sickness , or what ever else , these also come by the providence of God , who raiseth up , and pulleth down , as seems good to him , and it belongs not to us to judg , what are the motives to him to do so , as many do , who upon any affliction that befals another , are presently concluding , that sure it is some extraordinary guilt , which pulls this upon him , though they have no particular to lay to his charge . This rash judgment our Saviour reproves in the Jews , Lu. 13. where on occasion of the extraordinary sufferings of the Galileans , he asks them , ver . 2. suppose ye that these Galileans were sinners above all the Galileans , because they suffered such things ? I tell you nay , but except you repent , ye shall all likewise perish : when we see Gods hand heavy upon others , it is no part of our business to judg them , but our selves , and by repentance to prevent , what our own sins have deserved . But to reproach , and revile any , that are in affliction , is that barbarous cruelty , taken notice of by the Psalmist , as the heighth of wickedness , Psal. 69. 26. They persecute him whom thou hast smitten , and they talk to the grief of them whom thou hast wounded : In all the miseries of others , compassion becomes a debt to them ; how unjust are they then , that in stead of paying them that debt , afflict them with scorn and reproach ? 9. Nay the very sins of men , though as they have more of their wills in them , they may seem more to deserve reproach , yet certainly they also oblige us to the former duty of compassion , and that in the highest degree , as being the things , which of all others make a man the most miserable ; in all these cases , if we consider how subject we are to the like our selves ; and that is not only Gods mercy to us , by which we are preserved from the worst that any man else is under , it will surely better become us to look up to him with thankfulness , then down on them with contempt , and despising . Thus you see the direct injustice of scorning and contemning our brethren , to which when that other is added , which naturally followes , as a consequent of this , to wit , the begetting the like contempt in others , there can sure be no doubt of its being a great , and horrible injustice to our neighbour , in respect of his credit . 10. Now how great the injury of destroying a mans credit is , may be measured by these two things , first the value of the thing he is rob'd of , and secondly the difficulty of making reparations . For the first , 't is commonly known , that a mans good name is a thing he holds most precious , oftentimes dearer then his life , as we see by the hazards men sometimes run to preserve even a mistaken reputation ; but 't is sure it is that , which hath even by sober men been esteemed one of the greatest happiness of life : And to some sorts of men , such especially as subsist by dealings in the world , t is so necessary , that it may well be reckoned as the means of their livelyhood , and then sure 't is no slight matter to rob a man of what is thus valuable to him . 11. Secondly , the difficulty of making reparations increaseth the injury , and that is such in this case of defamation , that I may rather cal it an impossibility , then a difficulty : For when men are possest with an ill opinion of a person , 't is no easy matter to work it out ; so that the slanderer is herein like a young Conjurer , that raises a Divel he knows not how to lay again . Nay suppose men were generally as willing to lay down ill conceits of their neighbours , as they are to take them up , yet how is it possible for him that makes even the most publick recantation of his slander , to be sure that every man that hath come to the hearing of the one , shall do so of the other also ? And if there be but one person , that doth not ( as probably there will be many ) then is the reparation still short of the injury . 12. This consideration is very fit to make men afraid of doing this wrong to their neighbour ; but let it not be made use of to excuse those , that have already done the wrong , from endeavouring to make the best reparations they can ; for though 't is odd , it will not equal the injury , yet let them however do what they are able towards it : And this is so necessary towards the obtaining pardon of the sin that none must expect the one , that do not perform the other . Whosoever therefore sets himself to repent of his faults of this kind , must by all prudent means endeavour to restore his neighbour to that degree of credit he hath deprived him of ; and if that be not to be done without bringing the shame upon himself , of confessing publickly the slander , he must rather submit to that , then be wanting to this necessary part of justice , which he owes to the wronged party . 13. Thus have I gone through these four branches of Negative Iustice to our neighbour , wherein we must yet farther observe , that this justice binds us not only in respect of our words , and actions , but of our very thoughts , and affections also ; we are not only forbid to hurt , but to hate , not only restrained from bringing any of these evils forementioned upon him , but we must not so much as wish them before , nor delight in them after they are befallen him : We must take no pleasure either in the sin of his Soul , or hurt of his body ; we must not envy him any good thing he injoys , nor so much as wish to possess our selves of it : Neither will it suffice us , that we so bridle our tongue , that we neither slander , or revile , if we have that malice in our hearts , which makes us wish his d●scredit or rejoyce , when we find it procured , though we have no hand in the procuring it . This is the peculiar property of Gods Lawes , that they reach to the heart , whereas mens can extend only to the words , and actions ; and the reason is clear , because he is the only Law-giver , that can see what is in the heart , therefore if there were the perfectest innocence in our tongue , and hands , yet if there be not this purity of heart , it will never serve to acquit us before him . The counsel therefore of Solomon is excellent , Prov. 4. 23. Keep thy heart with all diligence , for out of it are the issues of life . Let us strictly guard that , so that no malicious unjust thought enter there , and that not only , as it may be the means of betraying us to the grosser act , but also as it is in it self such a pollution in Gods sight , as will unfit us for the blessed vision of God , whom none but the pure in heart have promise of seeing , Mat. 5. 8. Blessed are the pure in heart , for they shall see God. 14. I come now to speak of the Positive part of Justice , which is the yielding to every man that which by any kind of right he may challenge from us . Of these dues there are some , that are general to all mankind , others that are restrained within some certain conditions , and qualities of men , and become due onely by vertue of those qualifications . 15. Of the first sort , that is those , that are due to all men , we may reckon first the speaking truth , which is a common debt we owe to all mankind ; speech is given us as the instrument of intercourse and society , one with another , the means of discovering the mind , which otherwise lyes hid , and concealed , so that were it not for this , our conversations would be but the same as of beasts ; Now this being intended for the good and advantage of mankind , 't is a due to it , that it be used to that purpose . But he that lyes , is so far from paying that debt , that on the contrary he makes his speech the means of injury and deceiving him he speaks to . 16. There might much be said to shew the several sorts of Obligations we lye under , to speak truth to all men ; but supposing I write to Christians , I need not insist on any other , then the Commands we have of it in Scripture , thus Eph. 4. 25. the Apostle commands , that putting away lying , they speak every man truth with his neighbour : and again , Col. 3. 9. Lye not one to another : and Pro. 6 17. a lying tongue is mentioned as one of those things that are abominations to the Lord. Yea , so much doth he hate a lye , that it is not the most pious and Religious end , that can reconcile him to it , the man that lyes , though in a zeal to Gods glory , shall yet be judged as a sinner , Rom. 3. 7. what shall then become of those multitudes of men that lye on quite other ends ? some out of malice , to mischief others , out of covetousness to defraud their neighbours , some out of pride , to set themselves out , and some out of fear , to avoid a danger , or hide a fault . But of a yet stranger sort , then all these , are those , that do it without any discernable temptation , that will tell lyes by way of story , take pleasure in telling incredible things , from which themselves reap nothing , but the reputation of impertinent lyars . 17. Among these divers kinds of falshoods , Truth is become such a rarity among us , that it is a most difficult matter , to find such a man as David describes Psal. 15. 2. That speaketh the truth from his heart . Men have so glibbed their tongues to lying , that they do it familiarly upon any or no occasion , never thinking that they are observed either by God or man. But they are extremely deceived in both , for there is scarce any sin ( that is at all endeavoured to be hid ) which is more discernable even to men : they that have a custome of lying , seldome fail ( be their memory never so good ) at some time or other to betray themselves ; and when they do , there is no sort of sin , meets with greater sco●n , and reproach ; a lyar being by all accounted a title of the greatest infamy , and shame . But as for God , 't is madness to hope that all their Arts can disguise them from him , who needs none of those casual wayes of discovery , which men do , but sees the heart , and so knowes at the very instant of speaking , the falshood of what is said ; and then by his title of the God of Truth , is tyed not onely to hate , but punish it , and accordingly you see Rev. 20. that the lyars are in the number of those that are shut out of the New Ierusalem , and not onely so , but also have their part in the lake that burneth with Fire and Brimstone . If therefore thou be not of the humour of that unjust Judge Christ speaks of , Luk. 18 2 Who n●ither feared God , nor regarded man , thou must resolve on this part of Justice the putting away lying , which is abhorred by both . 18. A second thing we owe to all is humanity and courtesie of behaviour , contrary to that ●ullen churlishness we find spoken of in Nabal , who was of such a temper , that a man could not speak to him . 1 Sam. 25. 17. There is sure so much of respect due to the very nature of mankind , that no accidental advantage of wealth or honour , which one man hath above another , can acquit him from that debt to it , even in the person of the meanest ; and therefore that crabbed and harsh behaviour to any that bears but the form of a man , is an injustice to that nature he partakes of . And when we consider how much that nature is dignified by the Son of God his taking it upon him , the obligation to reverence it is yet greater , and consequently the sin of thus contemning it . 19 This is the common guilt of all proud and haughty persons , who are so busie in admiring themselves , that they over look all that is valuable in others , and so think they owe not so much as common civility to other men , whilest they set up themselves as Nebuchadnezzar did his Image to be worshipped of all . This is sure very contrary to what the Apostle exhorts , Rom. 12. 10. In honour prefer one another : and again Phil 2. 4. Lo●k , not every man on his own things , but every man also on the things of others ; and let such remember the sentence of our blessed Saviour . Luk. 14. 11. He that exalteth himself shall be abased , and he that humbleth himself shall be exalted , which we often find made good to us , in the strange down-fals of proud men . And it is no wonder , for this sin makes both God and men our enemies , God , as the Scripture every where testifies , abhorres it , and all that are guilty of it , and men are by means of it used so contemptuously & unkindly by us , that they are by nothing more provoked against us , and then whom God and man thus resist , who shall secure and uphold ? 20. A third thing we owe to all is Meekness ; that is , such a patience , and gentleness towards all , as may bridle that mad passion of anger , which is not onely very uneasy to our selves , as hath already been shewed , but also very mischievous to our neighbours , as the many outrages , that are oft committed in it , do abundantly testify . That this duty of meekness is to be extended to all men , there is no doubt , for the Apostle in express words commands it , 1 Thes. 5. 14. Be patient towards all men , and that it should seem in spite of all provocation to the contrary , for the very next words are , See that none render evil for evil , or railing for railing ; and Timothy is commanded to exercise this meekness even towards them who oppose themselves against the Doctrine of the Gospel , 2 Tim. 2. 25. which was a case , wherein some heat would probably have been allowed , if it might have been in any . 21. This vertue of meekness is so necessary to the preserving the peace of the world , that it is no wonder , that Christ , who came to plant peace among men , should injoin meekness to all . I am sure the contrary effects of rage and anger are every where discernable , it breeds disquiets in Kingdomes , in Neighbourhoods , in Families , and even between the neerest relations ; 't is such a humour , that Solomon warnes us never to enter a friendship with a man that is of it , Prov. 22. 24. Make no friendship with an angry man , and with a furious man thou shalt not go . It makes a man unfit to be either friend or companion , and indeed makes one insufferable to all that have to do with one , as we are again taught by Solomon , Prov. 21. 19. where he preferres the dwelling in a wilderness , rather then with a contentious and angry woman , and yet a woman ha● ordinarily onely that one weapon of the tongue to offend with . Indeed to any that have not the same unquietness of humor , there can scarce be a greater uneasiness , then to converse with those , that have it , though it never proceed farther , then words . How great this sin is , we may judge by what our Saviour sayes of it , Mat. 5. where there are several degrees of punishment allotted to several degrees of it ; but alas ! we daily out go that , which he there sets as the highest step of this sin ; the calling thou fool , is a modest sort of reviling , compared with those multitudes of bitter reproaches we use in our rages . 22. Nay , we often go yet higher ; reproaches serve not our turn , but we must curse too ; How common is it to hear men use the horridst execrations , and cursings upon every the slightest cause of displeasure ? nay , perhaps without any cause at all ; so utterly have we forgot the rule of the Apostle , Rom. 12. 14. Blesse and curse not ; Yea , the precept of our blessed Saviour himself , Mat. 5. 44. Pray for those that despitefully use you . Christ bids us pray for those , who do us all injury , and we are often cursing those , who do us none . This is a kind of saying our prayers backward indeed , which is said to be part of the ceremony the Devil uses , at the making of a witch , and we have in this case also reason to look on it , as a means of bringing us into acquaintance , and league with that accursed spirit here , and to a perpetual abideing with him hereafter . 'T is the language of Hell ▪ which can never ●it us to be Citizens of the New Ierusalem , but marks us out for inhabitants of that land of darkness . I conclude this with the advice of the Apostle , Eph. 4 31. L●t all bitterness , and wrath , and anger , and clamour , and evil speaking be put away from you with all malice . 23. Having spoken thus farr of those common dues , wherein all men are concerned , and have a right , I am now to proceed to those other sorts of dues , which belong to particular persons , by vertue of some especial qualification . These qualifications may be of three kinds , that of excellency , that of want , and that of relation . 24. By that of excellency I mean any extraordinary gifts , or endowments of a person ; such as wisdom , learning , and the like , but especially grace : these being the singular gifts of God , have a great value and respect due to them , wheresoever they are to be found ; and this we must readily pay by a willing , and glad acknowledgment of those his gifts in any he has bestowed them on , and bearing them a reverence , and respect , answerable thereunto , and not out of an overweening of our own excellencies , despise and undervalue those of others , as they do , who will yeild nothing to be reason , but what themselves speak , nor any thing piety , but what agrees with their own practice . 25. Also we must not envy , or grudg that they have those gifts , for that is not only an injustice to them , but injurious also to God , who gave them , as it is as large set forth in the parable of the labourers , Mat. 20. where he asks them , who grumbled at the Masters bounty to others , Is it not lawful for me to do what I will with my own , is thine eye evil because mine is good ? This envying at Gods goodness to others , is in effect a murmuring against God , who thus disposes it , neither can there be a greater , and more direct opposition against him , then for me to hate and wish ill to a man , for no other reason , but because God has loved and done well to him and then in respect of the man , 't is the most unreasonable thing in the world , to love him the less , meerly because he has those good qualities , for which I ought to love him more . 26. Neither must we detract from the excellencies of others , we must not see to eclipse or darken them by denying either the kinds , or degrees of them ; by that means to take off that esteem , which is due to them . This sin of detraction is generally the effect of the former of envy , he that envies a mans worth , will be apt to do all he can to lessen it in the opinions of others , and to that purpose will either speak slightly of his excellencies ; or if they be so apparent , that he knows not how to cloud them , he will trye if he can by reporting some either reall , or feigned infirmity of his , take off from the value of the other , and so by casting in some dead flies , as the wise man speaks , Eccles. 10. 1. Strive to corrupt the savour of the ointment ; this is a great injustice , and directly contrary to that duty we owe , of acknowledging , and reverencing the gifts of God in our brethren . 27. And both these sins of envy , and detraction do usually prove as great follies , as wickedness ; the envy constantly brings pain , and torment to a mans self , whereas if he could but cheerfully , and gladly look on those good things of anothers , he could never fail to be the better for them himself ; the very pleasure of seeing them would be some advantage to him ; but besides that , those gifts of his brother may be many ways helpful to him , his wisdom and learning may give him instruction ; his piety , and vertue , example , &c. but all this the envious man loseth , and hath nothing in exchange for it , but a continual fretting , and gnawing of heart . 28. And then for detraction , that can hardly be so managed , but it will be found out ; he that is still putting in Caveats against mens good thoughts of others , will quickly discover himself to do it out of envy , and then that will be sure to lessen their esteem of himself , but not of those he envies , it being a sort of bearing testimony to those excellencies , that he thinks them worth the envying . 29 What hath been said of the value , and respect due to those excellencies of the mind , may in a lower degree be applyed to the outward advantages of honour , greatness , and the like . These though they are not of equal value with the former ( and such for which no man is to prize himself ) yet in regard , that these degrees , and distinctions of men are by Gods wise providence disposed , for the better ordering of the world , there is such a civil respect due to those , to whom God hath dispenc'd them , as may best preserve that order , for which they were intended . Therefore all inferiours are to behave themselves to their superious with modesty , and respect , and not by a rude boldness confound that order , which it hath pleased God to set in the world , but according as our Church-Catechism teaches , order themselves lowly and reverently to all their betters . And here the former caution against envy comes in most seasonably ; these outward advantages being things , of which generally men have more taste , then of the other , and therefore will be more apt to envy , and repine to see others exceed them therein , to this therefore all the former considerations against envy will be very proper , and the more necessary to be made use of , by how much the tempt●tion is in this case to most minds t●e greater . 30. The second qualication is that of want ; whoever is in distress for any thing , wherewith I can supply him , that distress of his makes it a duty in me so to supply him , and this in all kinds of wants . Now the ground of its being a duty is , that God hath given men abilities not only for their own use , but for the advantage and benefit of others , and therefore what is thus given for their use becomes a debt to them , whenever their need requires it . Thus he that is ignorant and wants knowledg is to be instructed by him , that hath it , and this is one special end , why that knowledg is given him : The tongue of the learned is given to speak a word in season , Esay . 50. 4. He that is in sadness ▪ and affliction , is to be comforted by him that is himself in cheerfulness . This we see St. Paul makes it the end of Gods comforting him , that he might be able to comfort them that are in any trouble , 2 Cor. 1. 4. He that is in any course of sin , and wants reprehension and counsel , must have that want supplyed to him by those , who have such abilities , and opportunities , as may make it likely to do good . That this is a justice we owe to our neighbour , appears plainly by that text , Levit. 19. 17. Thou shalt not hate thy brother in thy heart , thou shalt in any wise reprove him , and not suffer sin upon him ; where we are under the same obligation to reprove him , that we are not to hate him . He that lies under any slander , or unjust defamation , is to be defended , and cleered by him , that knows his innocence , or else he makes himself guilty of the slander , because he neglects to do that which may remove it ; and how great an injustice , that of slandering our neighbour is , I have already shewed . 31. Lastly , he that is in poverty and need , must be relieved by him that is in plently ; and he is bound to it , not only in charity , but even in justice . Solomon calls it a due , Pro. 3. 27. Withhold not good from him to whom it is due , when it is in the power of thine hand to do it : and what that good is , he explains in the very next verse : Say not to thy neighbour , go and come again , and tomorrow I will give , when thou hast it by thee : It seems , 't is the withholding a due , so much as to defer giving to our poor neighbour . And we find God did among the Jews seperate a certain portion of every mans increase for the use of the poor , a tenth every third year ( which is all one with a thirtieth part ever year , Deut. 14. 28 , 29. And this was to be paid not as a charity , or liberality , but as a debt , they were unjust , if they withheld it . And surely we have no reason to think , that Christian justice is sunk so much below the Jewish , that either nothing at all , or a less proportion is now required of us . I wish our practice were but at all answerable to our obligation in this point , and then surely we should not see so many Lazaruses lye unrelieved at our doors , they having a better right to our superfluities , then we our selves have , and then what is it , but arrant robbery to bestow that upon our vanities , nay our sins , which should be their portion ? 32. In all the foregoing cases , he that hath ability is to look upon himself , as Gods steward , who hath put it into his hands to distribute to them , that want , and therefore not to do it , is the same injustice and fraud , that it would be in any steward to purse up that money for his private benefit , which was intrusted to him , for the maintenance of the family , and he that shall do thus , hath just reason to expect the doom of the unjust steward , Luke 16. to be put out of the stewardship , to have those abilitie , taken from him , which he hath so unfaithfully imployed . And as for all the rest , so particularly for that of wealth , 't is very commonly to be observed , that it is withdrawn from those that thus defraud the poor of their parts , the griping miser coming often by strange undiscernable wayes to poverty ; and no wonder , he having no title to Gods blessing on his heap , who does not consecrate a part to him in his poor members . And therefore we see the Israelites before they could make that challenge of Gods promise to bless them , Deut. 26. 15. Look down from thy holy habitation and bless thy people Israel , &c. they were first to pay the poor mans tithes , ver . 12. without which they could lay no claim to it . This withholding more then is meet , as Solomon sayes , Pro. 11. 24. tends to poverty ; and therefore as thou wouldst play the good husband for thy self , be careful to perform this justice according to thy ability to all that are in want . 33. The third qualification is that of relation , and of that there may be divers sorts , arising from divers grounds , and duties , answerable to each of them . There is first a relation of a debter to a creditor , and he that stands in that relation to any whether by vertue of bargain , loan , or promise , 't is his duty to pay justly what he owes , if he be able ( as on the other side if he be not , 't is the creditors , to deal charitably and Christianly with him , and not to exact of him beyond his ability . ) But I need not insist on this , having already by shewing you the sin of with holding debts , informed you of this duty . 34. There is also a relation of an obliged person to his benefactor , that is one that hath done him good , of what kind soever , whether spiritual , or corporal ; and the duty of that person is , first thankfulness , , that is a ready and hearty acknowledgment of the courtesie received : secondly , prayer for Gods blessings and rewards upon him ; and thirdly an endeavour , as opportunity and ability serves , to make returns of kindness , by doing good turnes back again . This duty of gratitude to benefactors is so generally acknowledged by all , even the most barbarous , and savagest of men , that he must have put off much of his humane nature , that refuses to perform it . The very Publicans and sinners , as our Saviour sayes , do good to those that do good to them . 35. Yet how many of us fail even in this , how frequent is it to see men , not only neglect to repay courtesies , but return injuries in stead of them ? It is too observable in many particulars , but in none more , then in the case of advice , and admonition , which is of all others , the most precious part of kindness , the reallest good turn that can be done from one man to another . And therefore those that do this to us , should be look't on , as our prime and greatest benefactors . But alas ! how few are there that can find gratitude , shall I say ? nay patience for such a courtesie ? Go about to admonish a man of a fault , or tell him of an error , he presently looks on you , as his enemy , you are , as St. Paul tells the Galatians , Chap. 4. 16. become his enemy because you tell him the truth ; such a pride there is in mens hearts , that they must not be told of any thing amiss , though it be with no other intent , but that they may amend it . A strange madness this is , the same that it would be in a sick man , to flie in the face of him that comes to cure him , on a fancy that he disparaged him in supposing him sick ; so that we may well say with the wise man , Pro. 12. 1. He that hateth reproofe is brutish . There cannot be in the world a more happy temper , for it fortifies a man in his sins , raises such mounts , and bulwarks about them , that no man can come to assault them , and if we may believe Solomon , destruction will not fail to attend it , Pro. 29. 1. He that being of ten reproved hardneth his neck , shall suddenly be destroyed , and that without remedy . But then again in respect of the admonisher , 't is the greatest injustice , I may say , cruelty that can be , he comes in tenderness , and compassion to rescue thee from a danger , and to that purpose puts himself upon a very uneasy task ; for such the general impatience men have to admonition , hath now made it ; and what a defeat , what a grief is it to him , to find that in stead of reforming the first fault , thou art run into a second , to wit that of causeless displeasure against him ? This is one of the worst , and yet I doubt , the commonest sort of unthankfulness to benefactors , and so a great failing in that duty we owe to that sort of relation . But perhaps these will be look't on as remote relations ( yet 't is sure they are such as challenge all that duty I have assigned to them ) I shall in the next place proceed to those relations , which are by all acknowledged to be of the greatest neerness . PARTITION XIV . Of DUTY to PARENTS . Magistrates , Pastors , &c. Of the DUTY of PARENTS to Children , &c. § . 1. THE first of those neerer sorts of relations , is that of a Parent ; And here it will be necessary to consider the several sorts of Parents , according to which the duty to them is to be measured . Those are these three , the Civil , the Spiritual , the Natural . 2. The Civil Parent is he , whom God hath establisht the Supreme Magistrate , who by a just right possesses the throne in a Nation . This is the common Father of all those that are under his authority . The duty we owe to this Parent is , first , Honour and Reverence , looking on him , as upon one , on whom God hath stamped much of his own power and authority , and therefore paying him all honour and esteem , never daring , upon any pretence whatsoever , to speak evil of the ruler of our people , Acts 23. 5. 3. Secondly , Paying Tribute ; This is expresly commanded by the Apostle , Rom. 13. 6. Pay ye tribute also , for they are Gods Ministers attending continually upon this very thing . God has set them apart as Ministers for the common good of the people , and therefore 't is all justice , they should be maintained , and supported by them . And indeed when it is considered , what are the cares , and troubles of that high calling , how many thorns are plated in every Crown , we have very little reason to envy them these dues , and it may truly be said , there is none of their poor labouring subjects , that earns their living so hardly . 4. Thirdly , We are to pray for them : this is also expresly commanded by the Apostle , 1 Tim. 2. 2. to be done for Kings , and for all that are in authority . The businesses of that calling are so weighty , the dangers and hazards of it so great , that they of all others need prayers for Gods direction , assistance , and blessing , and the prayers that are thus poured out for them , will return into our own bosomes , for the blessings they receive from God tend to the good of the people , to their living a quiet and peaceable life , as it is in the close of the verse forementioned . 5. Fourthly , We are to pay them Obedience . This is likewise strictly charged by the Apostle , 1 Pet. 2. 13. Submit your selves to every ordinance of man for the Lords sake , whether it be to the King as Supreme , or unto Governours as those that are sent by him ; We owe such an obedience to the Supreme power , that whoever is authorised by him , we are to submit to , and St. Paul likewise is most full to this purpose , Rom. 13. 1. Let every Soul be subject to the higher powers ; and again , ver . 2. Whosoever resisteth the pouers , resisteth the Ordinance of God. And 't is observable that these precepts were given at a time , when those powers were Heathens , and cruel persecutors of Christianity , to shew us , that no pretence of the wickedness of our rulers can free us of this duty . An obedience we must pay either active , or passive : the active in the case of all lawful commands ; That is , whenever the Magistrate commands something , which is not contrary to some Command of God , we are then bound to act according to that command of the Magistrate , to do the thing he requires . But when he injoins any thing contrary to what God hath Commanded , we are not then to pay him this active obedience , we may , nay we must refuse thus to act , ( yet here we must be very well assured that the thing is so contrary , and not pretend conscience for a cloak of stubborness ) we are in that case to obey God rather then man. But even this is a season for the passive obedience , we must patiently suffer , what he inflicts on us , for such refusal , and not , to secure our selves , rise up against him . For who can stretch his hand against the Lords anointed , and be guilt less ? sayes David to Abishai , 1 Sam. 26 9. and that at a time when David was under a great persecution from Saul , nay , had also the assurance of the Kingdom after him ; and St. Pauls sentence in this case is most heavy , Rom. 13. 2. They that resist shall receive to themselves damnation . Here is very small incouragement to any to rise up against the lawful Magistrate , for though they should so far prosper here , as to secure themselves from him by this means , yet there is a King of kings , from whom no power can shelter them , and this damnation in the close will prove a sad prize of their victories . What is on the other side the duty of the Magistrate to the people will be vain to mention here , none of that rank being like to read this treatise , and it being very useless for the people to inquire , what is the duty of their Supreme , wherein the most are already much better read , then in their own , it may suffice them to know that whatsoever his duty is , or however performed , he is accountable to none but God and no failing of his pa●t , can warrant them to fail of theirs . 6 The second sort of Parents are the spiritual ; That is , the Ministers of the Word , whether such , as be Governours in the Church , or others under them , who are to perform the same Offices to our Souls , that our natural Parents do to our bodies . Thus St. Paul tels the Corinthians , that in Christ Iesus he had begotten them through the Gospel , 1 Cor 4. 15. and the Galatians , chap. 4. 19. that he travels in birth of them , till Christ he formed in them ; and again , 1 Cor. 3. 2. He had fed them with milk ; that is , such Doctrines as were agreeable to that infant state of Christianity they were then in , but he had stronger meat for them of full age , Heb. 5. 14. All these are the Offices of a Parent , and therefore they that perform them to us , may well be accounted as such . 7. Our duty to these is first to love them , to bear them that kindness , which belongs to those who do us the greatest benefits . This is required by St. Paul , 1 Thes 5. 13. I beseech you , brethren , mark them which labour among you and are over you in the Lord , and admonish you , and esteem them very highly in love for their works sake . The work is such as ought in all reason to procure them love , it being of the highest advantage to us . 8. Secondly , 'T is our duty to value and esteem them , as we see in the text now mentioned ; and surely this is most reasonable , if we consider either the nature of their work , or who it is that imployes them . The nature of their work is of all others the most excellent ; we use to value other professions proportionably to the dignity and worth of the things they deal in . Now surely there is no Merchandize of equal worth with a Soul , and this is their Traffick , rescuing precious Souls from perdition . And if we consider further , who it is that imployes them , it yet adds to the reverence due to them . They are Ambassadours for Ch●ist , 2 Cor. 5. 20. and Ambassadours are by the Lawes of all Nations to be used with a respect , answerable to the quality of those that send them . Therefore Christ tels his disciples , when he sends them out to preach , He that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . Luk. 10. 16. It seems there is more depends on the despising of Ministers , then men ordinarily consider , 't is the despising of God and Christ both . Let those think of this , who make it their pastime , and sport to affront , and deride this calling . And let those also , who dare presume to exercise the Offices of it , without being lawfully called to it , which is a most high presumption ; 'T is as if a man on his own head should go , as an Ambassadour from his Prince ; the Apostle sayes of the Priests of the Law , which yet are inferiour to those of the Gospel , That no man taketh this honour to himself , but he which was called of God , Heb. 5 4. How shall then any man dare to assume this greater honour to himself , that is not called to it ; Neither will it suffice to say , they have the inward call of the spirit ; for since God hath establisht an order in the Church , for the admitting men to this Office , they that shall take it upon them without that authority , resist that ordinance , and are but of the number of those theeves and robbers , as our Saviour speaks , Jo. 10. which c●me not in by the door . Besides the sad experience of these times shew , that many who pretend most to this inward call of the Spirit , are called by some other spirit , then that of God , the doctrines they v●nt being usually directly contrary to that word of his , on which all true Doctrines must be founded . Such are to be lookt on as those seducers , those false prophets , whereof we are so often warned in the Epistles of the Apostles . And whosoever countenances them , or followes them , partakes with them in their guilt . It is recorded of Jereboam , as a crying sin , that he made of the meanest of the people Priests ; that is , such as had by Gods institution no right to it , and whoever hearkens to these uncalled preachers , run into that very sin , for without the incouragement of being followed , they would not long continue in the course , and therefore they that give them that incouragement , have much to answer for , and are certainly guilty of the sin of despising their true Pastors , when they shall thus set up these false apostles against them . This is a guilt this age is too much concerned in , God in his mercy so timely convince us of it , as may put a stop to that confusion and impiety , which breaks in so fast upon us by it . 9 Thirdly , We owe to them maintenance : but of this I have spoken already in the first part of this Book , and shall not here repeat . Fourthly , We owe them obedience , Obey them , saith the Apostle , that have the rule over you and submit your selves , for they watch for your Souls , Heb. 13. 17. This obedience is to be paid them in spiritual things ; that is , whatsoever they out of Gods word shall declare to us , to be Gods Commands , these we are diligently to obey , remembring that it is not they , but God requires it , according to that of Christ , he that heareth you heareth me , Luk. 10. 16. And this whether it be delivered by the way of publick preaching , or private exhortation , for in both , so long as they keep them to the rule , which is Gods Word , they are the Messengers of the Lord of Hosts , Mal. 2. 7. This obedience the Apostle inforceth from a double motive , one taken from their Ministry , another from themselves . They watch , sayes he , for your Souls , as they that must give account that they may do it with joy , an dt no with grief ; The people are by their obedience to enable their Pastors to give a comfortable account of their Souls , and it is a most unkind return of all their care and labours ; to be put to grieve for the ill success of them . But then in the second place , 't is their own concernment also ; they may put their Ministers to the discomfort of seeing all their pains cast away , but themselves are like to get little by it , that ( sayes the Apostle , Heb. 13. 17. ) will be unprofitable for you ; 't is your selves , that will finally prove the loosers by it , you loose all those glorious rewards , which are offered , as the crown of this obedience , you get nothing but an addition to your sin , & punishment , for as our Saviour tels the Pharisees , If he had not come and spoken to them they had not had sin , Jo. 15. 24 that is in comparison with what they then had ; so certainly they that never had the Gospel preached to them , are much more innocent then they that have heard and resisted it . And for the punishment , what Christ told those to whom he had preached , That it should be more tolerable for Tyre and Sydon , which were Heathen Cities , then for them , the same undoubtedly we may conclude of our selves . 10. Lastly , We are to pray for them ; This St. Paul every where requires of his Spiritual children ; thus Eph. 6. 7 , 8. having commanded prayer for all Saints , he adds , And for me , that utterance may be given unto me , that I may open my mouth boldly , to make known the mystery of the Gospel ; and so again , Col 4. 3. And this remains still a duty to these Spiritual Fathers , to pray for such assistances of Gods Spirit to them , as may enable them rightly to discharge that Holy Calling . I shall omit to set down here , what is the duty of Ministers to the people , upon the same consideration , on which I forbare to mention the duty of Magistrates . 11. The third sort of parent is the natural , the fathers of our flesh , as the Apostle calls them , Heb. 12. 9. And to these we owe several duties , as first we owe them reverence , and respect ; we must behave our selves towards them with all humility , and observance , and must not upon any pretence of infirmity in them , despise or contemn them , either in outward behaviour , or so much as inwardly in our hearts . If indeed they have infirmities , it must be our business to cover , and conceal them ; like Shem , and Japhet , who while cursed Cham publisht and disclosed the nakedness of their father , covered it , Gen. 9. 23. and that in such a manner too , as even themselves might not behold it . We are as much as may be to keep our selves from looking on those nakedness of our parents , which may tempt us to think irreverently of them . This is very contrary to the practice of too many children , who do not only publish and deride the infirmities of their parents , but pretend they have those infirmities they have not ; there is ordinarily such a pride , and headiness in youth , that they cannot abide to submit to the counsels , and directions of their Elders , and therefore to shake them off , are willing to have them pass for the effects of dotage , when they are indeed the fruits of sobriety , and experience . To such the exhortation of Solomon is very necessary , Pro. 23. 22. Hearken to thy father that begat thee , and despise not thy mother when shee is old . A multitude of texts more there are in that book , to this purpose , wh●ch shews that the wisest of men thought it necessary for children to attend to the counsel of their parents . But the youth of our age set up for wisdom , the quite contrary way , and think they then become wits , when they are advanced to the dispising the counsel , yea mocking the persons of their parents . Let such if they will not practice the exhortations , yet remember the threatning of the wise man , Pro. 30. 17. The eye that mocketh his father and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young Eagles shall eat it . A second duty to them is love ; we are to bear them a reall kindness , such as may make us heartily desirous of all manner of good to them , and abhor to do any thing that may grieve or disquiet them . This will appear but common gratitude ; when 't is remembred , what our parents have done for us , how they were not only the instruments of first bringing us into the world , but also of susteining and supporting us after ; and certainly they that rightly weigh the cares and fears , that go to the bringing up of a child , will judg the love of that child to be but a moderate return for them . This love is to be exprest several ways , first , in all kindness of behaviour , carrying our selves not only with an awe , and respect , but with kindness and affection , and therefore most gladly and readily doing those things , which may bring joy and comfort to them , and carefully avoiding whatever may grieve , and afflict them . Secondly , this love is to be exprest in praying for them . The debt a child owe to a parent is so great , that he can never hope himself to discharge it ; he is therefore to call in Gods aid , to beg of him , that he will reward all the good his parents have done for him , by multiplying his blessings upon them ; what shall we then say to those children , that in stead of calling to heaven for blessings on their parents , ransack hell for curses on them , and powre out the blackest execrations against them ? This is a thing so horrid , that one would think there needed no perswasion against it , because none could be so vile , as to fall into it , but we see God himself , who best knows mens hearts , saw it possible ; and therefore laid the heaviest punishment upon it : He that curseth father or mother , let him die the death , Exod. 21. 17. And alas ! our daily experience tels us , 't is not onely possible , but common even this of uttering curses . But 't is to be feared , there is another , yet more common , that is the wishing curses , though fear or shame keep them from speaking out . How many children are there , that either through impatience of the Government , or greediness of the possessions of the Parents , have wisht their deaths ? But whoever doth so , let him remember , that how stylie and fairly soever he carry it before men , there is one that sees those secretest wishes of his heart , and in his sight he assuredly passes for this hainous offender , a curser of his Parents . And then let it be considered , that God hath as well the power of punishing , as of seeing , and therefore since he hath pronounced death to be the reward of that sin , 't is not unreasonable to expect he may himself inflict it ; that they who watch for the death of their Parents , may untimely meet with their own . The fifth Commandment promiseth long life as the reward of honouring the Parent , to which 't is very agreeable that untimely death be the punishment of the contrary , and sure there is nothing more highly contrary to that duty , then this we are now speaking of , the cursing our Parents . 14. The third duty we owe to them is obedience ; This is not onely contained in the fifth Commandment , but expresly injoined in other places of Scripture . Eph. 6. 1. Children obey your Parents in the Lord , for this is right ; and again , Col. 3. 20. Children obey your Parents in all things , for this is well pleasing to the Lord. We owe them an obedience in all things , unless where their commands are contrary to the commands of God , for in that case our duty to God must be preferred , and therefore if any Parent shall be so wicked , as to require his child to steal , to lye , or to do any unlawful thing , the child then offends not against his duty , though he disobey that command , nay , he must disobey , or else he offend against a higher duty , even that he owes to God , his Heavenly Father . Yet when 't is thus necessary to refuse obedience , he should take care to do it in such a modest , and respectful manner , that it may appear 't is conscience onely , and not stubborness moves him to it . But in case of all lawful commands ; that is , when the thing commanded is either good , or not evil , when it hath nothing in it contrary to our duty to God , there the child is bound to obey , be the command in a weightier or lighter matter ; How little this duty is regarded is too manifest every where in the world , where Parents generally have their children no longer under command , then they are under the rod ; when they are once grown up , they think themselves free from all obedience to them , or if some do continue to pay it , yet let the motive of it be examined , and 't will in too many be found onely worldly prudence ; They fear to displease their Parents , lest they should shorten their hand toward them , and so they shall loose somewhat by it ; but how few are there that obey purely upon conscience of duty ? This sin of disobedience to Parents was by the Law of Moses punishable with death , as you may read Deut 21. 18. but if Parents now a dayes should proceed so with their children , many might soon make themselves chidless . 15. But of all acts of disobedience , that of marrying against the consent of the Parent , is one of the highest . Children are so much the goods , the possessions of the Parent , that they cannot without a kind of theft , give away themselves without the allowance of those , that have the right in them , and therefore we see under the Law , the Maid that had made any vow , was not suffered to perform it , without the consent of the Parent . Num. 30. 5. the right of the Parent was thought of force enough to cancel , and make void the Obligation , even of a vow , and therefore surely it ought to be so much considered by us as to keep us from making any such , whereby that right is infringed . 16. A fourth duty to the Parent is to assist , and minister to them in all their wants of what kind soever , whether weakness , and sickness of body , decayedness of understanding , or poverty , and lowness of estate , in all these the child is bound according to his ability , to relieve and assist them : for the two former , weakness of body , and infirmity of mind , none can doubt of the duty , when they remember how every child did in his infancy receive the very same benefit from the Parent , the child had then no strength to support , no understanding to guide it self ; the care of the Parents was fain to supply both these to it , and therefore in common gratitude , whenever either of these becomes the Parents case , as sometimes by great age , or some accident both do , the child is to perform the same offices back again to them . As for that of relieving their poverty , there is the very same Obligation to that with the former , it being but just to sustain thy Parent who has formerly sustained thee ; but besides this Christ himself teaches us , that th●s is contained within their precept of honouring the Parents , for when Mar. 7. 13. he accuses the Pharisees of rejecting the Commandment of God , to cleave to their own traditions , he instances in this particular , concerning the relieving of Parents , whereby 't is manifest that this is a part of that duty which is injoined in the fifth Commandment , as you may see at large in the Text , and such a duty it is that no pretence can absolve , or acquit us of it . How then shall those answer it , that deny relief to their poor Parents , that cannot part with their own excesses , and superfluities , which are indeed their sins , to satisfie the necessities of those to whom they owe their being ? Nay , some there are , yet worse , who out of pride scorn to own their Parents in ther poverty ; Thus it often happens , when the child is advanced to dignity or wealth , they think it a disparagement to them to look on their Parents that remain in a low condition , it being the betraying , as they think , to the world the meanness of their birth , and so the poor Parent fares the worse for the prosperity of his child . This is such a pride and unnaturalness together , as will surely find a sharp vengeance from God , for if Solomon observe of pride alone , that it is the fore-runner of destruction , Prov. 16. 18. we may much rather conclude so of it , when it is thus accompanied . 17. To this that hath been said of the duty of children to the●r Parents , I shall add onely this : That no unkindness , no fault of the Parent can acquit the child of this duty , but as St. Peter tels servants , 1 Pet. 2. 18. that they must be subject not onely to the good and gentle masters , but also to the froward , so certainly it belongs to children to perform duty not onely to the kind and vertuous , but even to the harshest , and wicked'st Parent . For though the gratitude due to a kind Parent , be a very forcible motive to make the child pay his duty , yet that is not the onely , nor chiefest ground of it ; That is laid in the Command of God , who requires us thus to honour our Parents , and therefore though we should suppose a Parent so unnatural , as never to have done any thing to oblige the child , ( which can hardly be imagined ) yet still the Command of God continues in force , and we are in conscience of that , to perform that duty to our Parents , though none of the other tye of gratitude should lye on us . But as this is due from the child to the Parents , so on the other side there are other things also due from the Parents to the child , and that throughout the several states , and ages of it . 18. First , There is the care of nourishing and sustaining it , which begins from the very birth , and continues a duty from the Parent , till the child be able to perform it to himself ; This is a duty , which nature teaches , even the savages beasts , have a great care and tenderness in nourishing their young , and therefore may serve to reproach and condemn all Parents , who shall be so unnatural as to neglect this . I shall not here enter into the question whether the mother be obliged to give the child its first nourishment , by giving it suck her self , because 't will not be possible to affirm universally in the case , there being many circumstances , which may alter it , and make it not onely lawful , but best not to do it ; all I shall say , is , that where no impediment of sickness , weakness , or the like does happen , 't is surely best for the mother her self to perform this office , there being many advantages to the child by it , which a good Mother ought so far to consider , as not to sell them to her own sloth , or niceness , or any such unworthy motive , for where such onely are the grounds of forbearing it , they will never be able to justifie the omission , they being themselves unjustifiable . But besides this first care , which belongs to the body of the child , there is another , which should begin neer as early , which belongs to their Souls , and that is the bringing them to the Sacrament of Baptism , thereby to procure them an early right to all those precious advantages , which that Sacrament conveyes to them . This is a duty the Parents ought not to delay , it being most reasonable , that they who have been instruments to convey the stain and pollution of sin to the poor Infant , should be very earnest and industrious to have it washt off , as soon as may be : Besides the life of so tender a creature is but a blast , and many times gone in a moment , and though we are not to despair of Gods mercy to those poor children , who dye without Baptism , yet surely those Parents commit a great fault , by whose neglect it is , that they want it . 19. Secondly , The Parents must provide for the education of the child ; they must , as Solomon speaks , Prov. 22. 6. Train up the child in the way he should go . As soon therefore as children come to the use of reason , they are to be instructed , and that first in those things , which concern their eternal well-being , they are by little and little to be taught all those things , which God hath Commanded them , as their duty to perform ; as also what glorious rewards he hath provided for them , if they do it , and what grievous and eternal punishments , if they do it not . These things ought as early , as is possible , to be instilled into the minds of children , which ( like new vessels ) do usually keep the savour of that , which is first put into them , and therefore it neerly concerns all parents to look they be at first thus seasoned with Vertue and Religion . 'T is sure if this be neglected , there is one ready at hand to fill them with the contrary , the devil wil be diligent enough to instil into them all wickedness and vice , even from their cradles , and there being also in all our natures so much the greater aptness to evil , then to good , there is need of great care and watchfulness , to prevent those endeavours of that enemy of Souls , which can no way be , but by possessing them at first with good things , breeding in them a love to vertue , & a hatred of vice , that so when the temptations come , they may be armed against them . This surely is above all things the duty of Parents to look after , and the neglect of it is a horrible cruelty ; We justly look upon those Parents , as most unnatural wretches , that take away the life of their child ; but alas ! that his mercy and tenderness , compared to this of neglecting his education , for by that he ruines his Soul , makes him miserable eternally ; and God knowes , multitudes of such cruel Parents there are in the world , that thus give up their children to be possest by the Devil , for want of an early acquainting them with the wayes of God ; nay , indeed how few there are , that do conscionable perform this duty , is too apparent by the strange rudeness , and ignorance , that is generally among youth : the children of those who call themselves Christians , being frequently as ignorant of God and Christ , as the meerest Heathens . But whoever they are , that thus neglect this great duty , let them know that it is not onely a fearful misery they bring upon their poor children , but also a horrible guilt upon themselves . For as God sayes to the careless watchmen , Ezeck . 3. 18. That if any soul perish by his negligence , that soul shall be required at his hands , so surely will it fare with all parents , who have this office of watch-men intrusted to them by God over their own children : A second part of education is the bringing them up to some imployment , busying them in some honest exercise , whereby they may avoid that great snare of the Divel , Idleness , and also be taught some useful art or trade , whereby when they come to age , they may become profitable to the Commonwealth , and able to get an honest living to themselves . 20. To this great duty of educating of children , there is required as means , first encouragement , secondly , correction : incouragement is first to be tryed , we should endeavour to make children in love with duty , by offering them rewards and invitations , and whenever they do well take notice of it , and encourage them to go on . It is an ill course some parents hold , who think they must never appear to their children , but with a face of sowreness and austerity ; this seems to be that , which St. Paul forwarnes parents of , when he bids fathers not to provoke their children to wrath , Col. 3. 21. To be as harsh and unkind to them , when they do well , as if they do ill , is the way to provoke them ; and then the Apostle tels us in the same verse , what will be the issue of it , they will be discouraged , they will have no heart to go on in any good course , when the parent affords them no countenance . The second means is correction , and this becomes seasonable , when the former will do no good , when all faire means , perswasions , and encouragements prevail not , then there is a necessity of using sharper ; and let that be first tryed in words , I mean not by railing and foul language , but in sober , yet sharp reproof ; but if that fail too , then proceed to blowes , and in this case as Solomon sayes , he that spareth his rod , hateth his son , Prov. 13. 24. 'T is a cruel fondness , that to spare a few stripes at present , will adventure him to those sad mischiefs , which commonly befall the child , that is left to himself . But then this correction must be given in such a manner , as may be likely to do good ; to which purpose it must first be given timely ; the child must not be suffered to run on in any ill , till it have got a habit , and a stubborness too . This is a great error in many parents , they will let their children alone for divers years , to do what they list , permit them to lye , to steal , without ever so much as rebuking them , nay , perhaps please themselves to see the witty shifts of the child , and think it matters not what they do while they are little : But alas ! all that while the vice gets root , and that many times so deep a one , that all they can do afterwards , whether by words or blowes , can never pluck it up . Secondly , correction must be moderate , not exceeding the quality of the fault , nor the tenderness of the child . Thirdly , it must not be given in rage , if it be , it w●ll not only be in danger of being immoderate , but it will lose its effect upon the child , who will think he is corrected , not because he has done a fault , but because his parent is angry , and so will rather blame the parent then himself , whereas on the contrary , care should be taken to make the child as sensible of the fault , as of the smart , without which he will never be throughly amended . 21. Thirdly , after children are grown up , & are past the age of education , there are yet other offices for the parent to perform to them : the parent is still to watch over them in respect of their souls , to observe how they practice those precepts , which were given them in their education , and accordingly to exhort , incourage , or reprove , as they find occasion . 22. So also for their outward estate , they are to put them into some course of living in the world ; if God have blest the parents with wealth , according to what he hath , he must distribute to his children , remembring that since he was the instrument of bringing them into the world , he is according to his ability to provide for their comfortably living in it , they are therefore to be look't on very unnatural parents , who , so they may have enough to spend in their own riots , and excess , care not what becomes of their children , never think of providing for them . Another fault is usual among parents in this business ; they defer all the provisions for them , till themselves be dead , heap up perhaps great matters for them against that time , but in the mean time afford them not such a competency , as may enable them to live in the world There are several mischiefs come from this : first it lessens the childs action to his parent , nay , sometimes it proceeds so far , as to make him wish his death , which though it be such a fault , as no tempt●tion can excuse in a child , yet ' t●s also a great fault in a parent to g●ve that temptation . S●condly , it puts the child upon shifts , and tricks ; many times dishonest ones , to supply his necessities ; this is , I doubt not , a common effect of it , the hardness of parents has often put men upon very unlawful courses , which when they are once acquainted with , perhaps they never leave , though the fi●st occasion cease ; and therefore parents ought to beware , how they run them upon those hazards . Besides the parent loses that contentment , which he might have in seeing his children live prosperously and comfortably , which none but an arrant earth-worm would exchange for the vain imaginary pleasure of having money in his chest . But in this business of providing for children , there is yet another thing to be heeded , and that is , that the parent get that wealth honestly , which he makes their portion ; else 't is very far from being a provision , there is such a curse goes along with an ill-gotten estate , that he that leaves such a one to his child , do but cheat , and deceive him , makes him believe he has left him wealth , but has withall put such a canker in the bowels of it , that is sure to eat it out . This is so common an observation that I need say nothing to confirm the truth● of it ; would God it were as generally laid to heart , as it seems to be generally taken notice of : Then surely parents would not account it a reasonable motive to unjust dealing , that they may thereby provide for their children , for this is not a way of providing for them ; n●y , 't is the way to spoil them of whatever they have lawfully gathered for them , the least mite of unlawful gain being of the nature of leaven , which sowres the whole lump , bringing down curses upon all a man possesseth . Let all parents therefore satisfie themselves with such provisions for their children as God shall enable them honestly to make , assuring themselves how little soever it be , 't is a better portion then the greatest wealth unjustly gotten , according to that of Solomom , Pro. 16. 8. Better is a little with righteousness , then great revenues without right . 23. A fourth thing the parent owes to the child is good example . he is not only to set him rules of vertue , and godliness ; but he must himself give him a pattern in his own practice , we see the force of example is infinitely beyond that of precept , especia●ly where the person is one , to whom we bear a reverence , or with whom we have a continual conversation ; both which usually meet in a Parent . It is therefore a most necessary care in all Parents to behave themselves so before their children , that their example may be a means of winning them to vertue ; But alas ! this age affords little of this care , nay , so far 't is from it , that there are none more frequently the instruments of corrupting children , then their own Parents . And indeed how can it be otherwise , while men give themselves liberty to all wickedness , 't is not to be hoped , but that the children which observe it , will imitate it ; the child that sees his father drunk , will sure think , he may be so too , as well as his father . So he that bears him swear , will do the like , and so for all other vices , and if any Parent that is thus wicked himself , should happen to have so much more care of his childs Soul , then his own ; as to forbid him the things which himself practices , or correct him for the doing them ; 't is certain the child will account this a great injustice in his father , to punish him for that , which himself freely does , and so he is never likely to be wrought upon by it . This consideration layes a most strict tye upon all Parents , to live Christianly , for otherwise they do not onely hazard their own Souls , but those of their children also , and as it were purchase an estate of inheritance in Hell. 24. A fifth duty of Parents is blessing their children ; the way of doing that is double , first , by their prayer ; they are by daily and earnest prayers to commend them to Gods protection and blessing , both for their spiritual and temporal estate , and secondly by their piety they are to be such persons themselves as that a blessing may descend from them upon their posterity . This is often promised in Scipture to godly men , that their seed shall be blessed . Thus in the second commandment , God promises to shew mercy to the thousand generation of them that love him and keep his commandments . And it is very observable in the Jews , that though they were a stiffe necked generation , and had very grievously provoked God , yet the godliness of their forefathers , Abraham , Isaac , and Jacob , did many times move God to save them from destruction : on the other side , we see that even good men have fared the worse for the iniquities of their fathers . Thus when Josiah had destroyed idolatry restored Gods service , and done good beyond all the Kings that were before him , yet there was an old arreare of Manasseh his grandfather , which all this piety of his would not blot out , but he resolves to cast Judah also out of his sight , as you may read at large , 2 Kings 23. If therefore parents have any bowels , any kindness towards their children , any real desire of their prosperity , let them take care by their own godly life to entaile a blessing upon them . 25 Sixthly , parents must take heed , that they use their power over their children with equity , and moderation , not to oppress them with unreasonable commands , only to exercise their own author●ty , but in all things of weight to consider the real good of their children , and to presse them to nothing , which may not consist with that . This is a rule whereof parents may often have use , but in none greater , then in the business of marrying their children , wherein many that otherwise are good parents have been to blame , when out of an eagerness of bestowing them wealthily , they force them to marry utterly against their own inclinations , which is a great tyranny , and that which frequently betrayes them to a multitude of mischiefs , such as all the wealth in the world cannot repaire . There are two things , which parents ought especially to consider in the matching of their children ; the first , how they may live Christianly , and to that purpose to chuse a vertuous and pious person , to link them with : the second is , how they may live cheerfully and comfortably in this world ; and to that end though a competency of estate may be necessary to be regarded , yet surely abundance is no way requisite , and therefore that should not be too vehemently sought after ; that which much more tends to the happiness of that state , is the mutual kindness , and liking of the parties , without which marriage is of all other the most uncomfortable condition , and therefore no parent ought to thrust a child into it . I have now done with the first sort of relation , that of a parent . PARTITION XV. Of DUTY to our BRETHREN , and Relations ; Husband , Wife , Friends , Masters , Servants . § . 1 : THE second sort of relation is that of a brother ; now brotherhood may be two fold , either natural , or spiritual , the natural may in the largest extent contain under it all mankind , all that partake of the same nature ; but I shall not consider it so in this place , having already mentioned those gegeneral duties , which belong to all as such : I now speak of that natural brother-hood , that is between those that are the children of the same immediate parent ; and the duty of these is to have united hearts , and affections : This nature points out to them , they partaking in a more especial manner , of each others substance , and therefore ought to have the greatest tenderness and kindness , each to other ; thus we see Abraham make it an argument , why there should be no contention between him and Let , because they were brethren , Gen. 13. 8. And though by brethren there is meant only cousins , yet that helps the more strongly to conclude , that this neerer relation is in reason to be a greater barr to strife , as also that this kindness is in some degree to be extended to all that have any neerness of blood to us . 2. This kindness and love between brethren and sisters ought to be very firmly grounded in their hearts , if it be not , they will be of all others in most danger of disagreeing ; for the continual conversation that is among them , whilst they are at home in the fathers house , will be apt to minister some occasion of jar . Besides the equality that is among them in respect of birth , often makes them inclinable to envy each other , when one is in any respect advanced above the other . Thus we see Josephs brethren envyed him , because he had most of his fathers love , and Rachel envyed her sister Leah , because she was fruitful ; therefore for the preventing of such temptations , let all who have brethren and sisters , possesse their mind with a great and real kindness to them , look on them as parts of themselves , and then they wil never think fit either to quarrel with them , or to envy them any advantage , any more then one part of the body does another of the same body , but will strive to advance , and help forward the good of each other . 3. The second kind of brotherhood is spiritual ; that contains all those who profess the same faith with us : the Church in our baptism becomes a mother to each baptized person , and then surely they that have the relation of children to her , must have also the relation of brethren to each other ; and to this sort of brethren also we owe a great deal of tenderness and affection ; the spiritual bond of Religion , should of all others the most closely unite our hearts . This is the brotherhood which St. Peter exhorts us to love . 1 Pet. 2. 17. And to it we are in an especial manner bound to do all good offices , Do good , saith the Apostle , to all , but especially to them that are of the houshold of faith , Gal. 6. 10. Our compassions are to be most melting towards them of all others , in all their needs ; Christ tels us , that whosoever gives but a cup of cold water to any in the name of a disciple shall not lose his reward , Mat. 10. 42. From whence we may assure our selves that this peculiar love to Christians , as Christians , is very acceptable in his sight . 4. Several duties there are required of us to these brethren ; one principal , is the holding communion with them , and that first in doctrine ; we are constantly to continue in the belief and profession of all those necessary truths , by which we may be markt out as followers , and disciples of Christ ; this is that faith , which St. Jude speaks of , which was once delivered to the Saints , Iude 3. by keeping whereof we continue still united to this spiritual brotherhood , in respect of profession , which we must constantly do , what storms and persecutions soever attend it , according to the exhortation of the Apostle , Heb. 10. 22. Let us hold fast the profession of our faith without wavering . Secondly , we are also as opportunity serves , to communicate with them in all holy offices ; we must be diligent in frequenting the assemblies of the Saints , which is as it were the badg of our profession ; and therefore he that willingly withdraws himself from these , gives ground to suspect , he will be apt to renounce the other also . But these parts of communion we find strictly maintained by the first Christians , Acts 2. 42. They continued stedfastly in the Apostles Doctrine and fellowship , and in breaking of bread , and in prayers : they continued , and that stedfastly , they were not frighted from it by any persecutions , though that were a time wherein they were tryed with the sharpest sufferings ; which may teach us , that it is not the danger , that attends this duty can acquit us of it . 5. Secondly , we are to bear with the infirmities of our Christian brethren , according to the advice of St. Paul , Rom. 15. 1. We that are strong ought to bear the infirmities of the weak . If one that holds all necessary Christian truth , happen yet to be in some error , we are not for this either to forsake his communion , or despise his person . This St. Paul teaches us in the case of that weak brother , who by error made a causlesse scruple about meats , Rom. 14. where he bids the stronger Christians , that is , those who being better instructed , discerned him to be in an error , yet to receive him neverthelesse , and not to despise him , as on the other side , he bids that weak one not to judge the stronger ; the lesser differences in opinion must be born with on both sides , and must not in the least abate our brotherly charity towards each other . 6. Thirdly , we are to endeavour the restoring of any fallen brother , that is , to bring him to repentance , after he hath fallen into any sin . Thus St. Paul commands the Galatians , that they should retore him that was overtaken in a fault , considering themselves least they also were tempted . We are not to look on him as a cast-away to give him over as utterly desperate , neither are we to triumph over him , in respect of our own innocence , like the proud Pharisee , over the poor Publican , Luke 18. 11. but we are meekly to endevour his recovery , remembring that our own frailty is such , that we are not secure from the like falls . 7. Fourthly , We are to have a Sympathy , and fellow feeling-with these brethren , to be neerly toucht with whatsoever befals them , either as they are considered in society , or in single persons . In society first , and so they make up a Church , & that either the universal , which is made up of all Beleevers throughout the world , or any particular Church , which is made up of all the Beleevers in that particular Nation , and whatever happens to either of these , either the whole Church in general , or any such single part of it , especially that whereof our selves are members , we are to be much affected and moved with , to rejoice in all the prosperities , and to mourn and bewail all the breaches , and desolations thereof , and daily and earnestly to pray with David , Psal. 51. 18. O be favourable and gracious unto Sion , build thou the wals of Ierusalem ; and that especially when we see her in d●stress , and persecution . Whosoever is not thus toucht with the condition of the Church , is not to be lookt on , as a living member of it , for as in the natural body every member is concerned in the prosperity of the whole , so certainly 't is here : it was the observation of the Psalmist , that Gods Servants think upon the stones of Sin , and pity to see her in the dust . Psal. 102. 14. and surely all his servants are still of the same temper , cannot look on the ruins , and desolations of the Church , without the greatest sorrow , and lamentation . Secondly , we are to have this fellow-feeling with our brethren , considered as single persons ; We are to account our selves concerned in very particular Christian , so as to partake with him in all his occasions either of joy or sorrow . Thus the Apostle exhorts , Rom. 12. 14. Rejoice with them that rejoice , weep with them that weep ; and again , 1 Cor. 12. under the similitude of the natural body he urges this duty , Whether one member suffer , all the members suffer with it , or one member be honoured , all the members rejoice with it . All these several effects of love we owe to these spiritual brethren . And this love is that , which Christ has made the badge of his disciples , Jo. 13. 35. By this shall all men know that ye are my disciples , if ye have love one to another ; so that if we mean not to cast off discipleship to Christ , we must not forsake this love of the brethren . 8. The third relation is that between Husband and Wife . This is yet much neerer then either of the former , as appears by that Text Eph. 5. 31. A man shall leave Father and Mother and cleave to his wife , and they two shall be one flesh . Several duties there are oweing from one of these persons to the other ; and first for the wife , she owes obedience . This is commanded by the Apostle , Col. 3. 18. Wives submit your selves to your own husbands , as it is fit in the Lord. They are to render obedience to their Husbands in the Lord , that is in all lawful commands , for otherwise 't is here as in the case of all other superiors , God must be obeyed rather then man , and the wife must not upon her husbands command do any thing which is forbidden by God. But in all things , which doth not cross some command of Gods , this precept is of force , and will serve to condemn the peevish stubborness of many wives , who resist the lawful commands of their husbands , onely because they are impatient of this duty of subjection , which God himself requires of them . But it may here be asked , what if the husband command something which though it be not unlawful , is yet very inconvenient , and imprudent , must the wife submit to such a command ? To this I answer , that it will be no disobedience in her , but duty , calmly and mildly to shew him the inconveniences thereof , and to perswade him to retract that command ; but in case she cannot win him to it by fair intreaties , she must neither try sharp language , nor yet finally refuse to obey , nothing but the unlawfulness of the command being sufficient warrant for that 9 Secondly , The wife owes Fidelity to the husband , and that of two sorts ; first that of the bed , she must keep her self pure and chast from all strange embraces , and therefore must not so much as give an ear to any that wou'd allure her , but with the greatest abhorrence eject all motions of that sort , & never give any man that has once made such a mot on to her , the least opportunity to make a second . Secondly , She owes him likewise Fidelity , in the managing of those worldly affairs , he commits to her ; she must order them so , as may be most to her husbands advantage , and not by deceiving , and cozening of him imploy his good to such uses as he allowes not of . 10. Thirdly , She owes him Love , and together with that all friendliness and kindness of conversation ; she is to endeavour to bring him as much assistance , and comfort of life , as is possible , that so she may answer that special end of the womans creation , the being a help to her husband , Gen. 2. 13. and this in all conditions , whether health , or sickness , wealth , or poverty , whatsoever estate God by his providence shall cast him into , she must be as much of comfort and support to him , as she can . To this all sullenness , and harshness , all brawling , and unquietness is directly contrary , for that makes the wife the burden , and plague of the man , in stead of a help and comfort ; And sure if it be a fault to behave ones self so to any person , as hath already been shewed , how great must it be to do so to him , to whom the greatest kindness and affection is owing ? 11. Nor let such wives think that any faults , or provocations of the husband can justifie their frowardness , for they will not , either in respect of Religion or discretion . Not in religion for where God has absolutely Commanded a duty to be paid , 't is not any unworthiness of the person can excuse from it ; Nor in Discretion , for the worse a husband is , the more need there is for the wife to carry her self with that gentleness and sweetness , that may be most likely to win him . This is the advice St. Peter gave the wives of his time , 1 P●t . 3. 1. Likewise ye wives be in subjection to your own husbands , that if any obey not the word , they may without the word be won by the conversation of the wives . It seems the good behaviour of the wives was thought a powerful means even to win men from Heathenism to Christianity , and sure it might now a dayes have some good effects , if women would have but the patience to try it : At the least , 't would have this , that it would keep some tolerable quiet in Families , whereas on the other side the ill fruits of the wives unquietness are so notorious , that there are few neighbourhoods , but can give some instance of it . How many men are there , that to avoid the noise of a froward wife , have fallen to company keeping , & by that to drunkenness , poverty , and a multitude of mischiefs ? Let all wives therefore beware of administring that temptation . But whenever there happens any thing , which in kindness to her husband , she is to admonish him of , let it be with that softness , and mildness , that it may appear 't is love , and not anger , that makes her speak . 12. There are also on the Husbands part several 〈◊〉 . There is first Love , which Saint Paul requires , to be very tender and passionate towards the wife , as appears by the similitudes ●e●nieth in that matter , Eph. 5. The one that of the love a man bears to his natural body , No man , sayes he , ver . 2 7. ever hated his own fl●sh , but nourisheth , and cherisheth it . The other the love that Christ bears to his Church , which is far greater , ver . 26. both which he sets as patterns for this love of husbands towards their wives . This utterly forbids all harshness , and roughness to them ; Men are to use them as parts of themselves , to love them as their own bodies , and therefore to do nothing , that may be hurtful , and grievous to them , no more then they would cut , and gash their own flesh . Let those husbands that tyrannize over their wives , that scarce use them like humane creatures consider , whether that be to love them , as their own bodies 13. A second duty of the Husband , is Faithfulness to the Bed. This is by God as well required of the husband , as the wife , and though the world do seem to look on the breach of this duty , with less abhorrence in the husband , yet sure before that Just Judge , the offence will appear no less on the mans side , then the womans . This is certain , 't is in both a breach of the vow , made to each other , at their Marriage , and so besides the uncleanness , a down-right perjury , and those differences in the case , which seem to cast the scale , are rather in respect of civil and worldly consideration , then meerly of the sin . 14. A third duty of the husband is to maintain , and provide for the wife . He is to let her partake with him in those outward good things , wherewith God hath blest him , and neither by niggardliness debar her of what is fit for her , nor yet by unthriftiness so waste his goods , that he shall become unable to support her . This is certainly the duty of the husband , who being , as hath been said , to account his wife as a part of his own body , must have the very same care to sustain her , that he hath for himself . Yet this is not so to be understood , as to excuse the wife from her part of labour and industry , when that is requisite , it being unreasonable the husband should toil to maintain the wife in idleness . 15. Fourthly , The husband is to instruct the wife in the things which concern her eternal welfare , if she be ignorant of them . Thus St. Paul bids the wives learn of their husbands at home , 1 Cor. 14. 36 which supposes , that the husband is to teach her . Indeed it belongs to every Master of a Family to endeavour , that all under his charge be taught all necessary things of this kind , and then sure more especially his wife , who is so much neerer to him , then all the rest . This should make men careful to get knowledge themselves , that so they may be able to perform this duty they owe to others . 16. Lastly , Husbands and Wives , are ●utually to pray for each other , to beg all blessings from God , both temporal and spiritual , & to endeavour all they can to do all good to one another , especially all good to each others Souls , by stirring up to the performance of duty and disswading , and drawing back from all sin , and by being like true yoke-fellowes , helpful and assistant to each other in the doing of all sorts of good , both to their own Family , and all others within their reach . This is of all other the truest , and most valuable love . Nay , indeed how can it be said they do love at all , who can contentedly let each other run on in a course that will bring them to eternal misery ? And if the love of husbands and wives were thus grounded in Vertue and Religion , 't would make their lives a kind of Heaven on earth , 't would prevent all those contentions , and brawlings , so common among them , which are the great plagues of Families , and a lesser Hell , in passage to the greater , and truly where it is not thus founded , there is little comfort to be expected in marriage . 17. It should therefore be the care of every one that means to enter upon that state , to consider advisedly before hand , and to choose such a person , with whom they may have this spiritual friendship , that is such a one , as truly feares God. There are many false ends of Marriage lookt upon in the world : some Marry for Wealth , others for Beauty , and generally they are onely worldly respects , that are at all considered ; but certainly he that would Marry as ●e ought , should contrive to make his Marriage useful to those better ends , of serving God , and saving his own Soul ; at least he must be sure it be no hinderance to them , and to that purpose the vertue of the person chosen in more conducing then all the wealth in the world , though I deny not , but that a competency of that may likewise be considered 18. But above all things , let all take heed , that they make not such marriages , as may not only be ill in their effects , but are actual sins at the time ; such are the marriages of those that were formerly promised to some other , in which case 't is sure they rightly belong to those , to whom they past the first promise , and then for any other to marry them , during the life of that person , is to take the husband or wife of that other , which is direct adultery , as St. Paul tels us , Rom. 7. 3. The like unlawfulness there is also in the marriage of those , who are within those degrees of kindred forbidden by God , the particulars whereof are set down in the 18. and 20 of Lev. and whoever marries any that is within any of those degrees of neerness , either to himself , or to his deceased wife , which is as bad , commits that great sin of incest , and so long as he continues to live with such his unlawful wife , remains in that fearful guilt . This wariness in the choice of the person to be married , would prevent many sad effects , which we daily see follow such rash or unlawful matches ; it were well therefore if people would look on marriage , as our Church advises , as a thing not to be undertaken lightly , unadvisealy or wantenly , to satisfie mens carnal lusts and appetites , but reverently , discreetly , advisedly , soberly , and in the fear of God ; and in so doing no doubt a blessing would follow , which otherwise there is little ground to expect . I have now done with this relation between husband and wise . 19. The next is that between friends ; and this relation if it be rightly founded , it is of great neerness , and usefulness , but there is none more generally mistaken in the world ; men usually call them their friends , with whom they have an intimacy , and frequency of conversation , though that intimacy be indeed nothing but an agreement and combination in sin . The drunkard thinks him his friend that will keep him company , the deceitful person , him that will aid him in his cheats , the proud man , him that will flatter him : And so generally in all vices , they are look't on as friends , that advance and farther us in them . But God knows this is far from friendship , such a friend as this the Divel himself is in the highest degree , who is never backward in such offices . The true friendship is that of a direct contrary making , 't is a concurrence and agreement in vertue , not in vice : in short , a true friend loves h●s friend so , that he is very zealous of his good , and certainly he that is really so , will never be the instrument of b●inging him to the greatest evil . The general duty of a friend then must be resolved to be the industrious pursuit of his friends reall advantages , in which there are several particulars contained . 20. As first , faithfulness in all trusts committed to him by his friend , whether that of goods or secrets ; he that betrays the trust of a friend in either , is by all men look't upon with abhorrence , it being one of the highest falsnesses and treacheries , and for such treacherous wounds the wise man tels us , every friend will depart , Eclesiasticus 22. 22. 21. Secondly , 't is the duty of a friend to be assisting to his friend in all his outward needs ; to counsel him , when he wants advice ; to cheere him , when he needs comfort ; to give him , when he wants relief , and to endeavour his rescue out of any trouble or danger . An admirable example we have of this friendship in Jonathan to David , he loved him as his own soul , and we see he not only contrives for his safety when he was in danger , but runs hazards himself to rescue and deliver his friend , draws his fathers anger upon him , to turn it from David , as you may read at large , 1 Sam. 20. 22. The third and highest duty of a friend is to be aiding and assisting to the soul of his friend , to endeavour to advance that in piety and vertue , by all means within his power , by exhortations and encouragements to all vertue , by earnest and vehement disswasions from all sin , and not only thus in general , but by applying to his particular wants , especially by plain and friendly reproofs , where he knows or reasonably believes there is any fault committed . This is of all others the most peculiar duty of a friend , it being indeed that which none else is qualified for such an unwillingness there is in most men to hear of their faults , that those that undertake that work , had need have a great prepossession of their hearts , to make them patient of it : Nay , it is so generally acknowledged to be the proper work of a friend , that if he omit it , he betrays the offender into security , his not reproving will be apt to make the other think he does nothing worthy of reproof , and so he tacitely acts that basest part of a flatterer , sooths , and cherishes him in his sin ; when yet farther it is considered how great need all men have at some time or other , of being admonished , 't will appear a most unfriendly , yea cruel thing to omit it ; we have that natural partialities to our selves , that we cannot so readily discern our own miscarriages , as we do other mens , and therefore 't is very necessary they should sometimes be shewed us by those , who see them more cleerly : and the doing this at the first may prevent the multiplying of more : whereas if we be suffered to go on unreproved , it often comes to such a habit that reproves will do no good And then how shall that person be able to answer it either to God or himself , that has by his silence betrayed his friend to this greatest mischief . 'T is the expression of God himself speaking of a friend , thy friend which is as thine own soul , Deut. 13. 6. And sure we should in this respect account our friends as our own souls , by haveing the same jealous tendernesse and watchfulnesse over their souls , which we ought to have of our own . It will therefore be very fit for all that have enter'd any strict friendship , to make this one special article in the agreement , that they shall mutually admonish and reprove each other ; by which means it will become such an avowed part of their friendship , that it can never be mistaken by the reproved party for censoriousness or unkindness . 23. Fourthly , To these several parts of kindness must be added that of Prayer , we must not only assist our friends , our selves , in what we can , but we must call in the Almighty aid to them , recommending them earnestly to God for all his blessings , both spiritual , & temporal . 24. Lastly , We must be constant in our friendships , and not out of a slightness of humour grow weary of a friend , only because we have had him long . This is great injustice to him , who if he have behaved himself well , ought the more to be valued , by how much the longer he has continued to do so : And it is great folly in our selves , for it is the casting away the greatest treasure of humane life , for such certainly is a tryed friend . The wisest of men gives warning of it , Prov. 27. 16. Thine own friend and thy fathers friend forsake not . Nay farther , 't is not every light offence of a friend , that should make thee renounce his friendship , there must be some allowance made to the infirmities of men , and if thou hast occasion to pardon him somewhat to day , perhaps thou maist give him opportunity to requite thee to morrow ; therefore nothing but unfaithfulness , or incorrigible vice should break this band . 25. The last relation is that between Masters and Servants , both which owe a duty to each other : That of the servant is first obedience to all lawful commands ; this is expresly required by the Apostle , Eph. 6. 6. Servants obey in all things your Masters , &c. and this obedience must not be a grumbling and unwilling one , but ready and cheerful as he there proceeds to exhort , ver . 7. with good will doing service , and to help them herein , they are to consider that it is to the Lord , and not unto men ; God has commanded servants thus to obey their Masters , and therefore the obedience they pay is to God , which may well make them do it cheerfully , how harsh , or unworthy soever the Master be , especially if what the Apostle farther urgeth , ver . 8. be considered , that there is a reward to be expected from God for it . 26. The second duty of the servant is faithfulness , and that may be of two sorts , one as supposed to eye service , the other to purloyning or defrauding . The first part of faithfulness is the doing of all true service to his Master , not only when his eye is over him , and he expect punishment for the omission , but at all times , even when his Master is not likely to discern his failing , and that servant that doth not make conscience of this , is far from being a faithful servant ; this eye-service being by the Apostle set opposite to that singleness of heart , which he requires of servants , Eph 6. 5. 6. The second sort of faithfulness consists in the honest managery of all things intrusted to him by his Master , the not wasting his goods ( as the unjust steward was accused to have done Lu. 16. ) whether by careless embezelling of them , or by converting any of them to his own use without the allowance of his Master . This latter is that purloyning of which the Apostle warnes servants , Tit. 2. 10. And is indeed no better then arrant theft , of this kind are all those ways , that the servant hath of gaining to himself by the loss and damage of his Master , as the being bribed to make ill bargains for him , and many the like : Nay , indeed this sort of unfaithfulness is worse then common theft , by how much there is a greater trust reposed , the betraying whereof adds to the crime . As for the other sort of unfaithfulness , that of wasting though without gain to themselves , it differs not much in effect from this , the Master may lose as much by the one as by the other , and then what odds is it to him , whether he be robb'd by the covetousness or negligence of his servant , and it is still the same breach of trust with the former , for every Master is supposed to intrust his affairs as well to the care as the honesty of his servant for t' would be little advantage to the Master to be secured , that his servant would not himself cheat him , whilst in the mean time he would by his carelesness give opportunity to others to do it ; therefore he that does not carefully look to his Masters prof●t , dece●ves his trust , as well as he that justly provides for his own . A third duty of a servant is patience and meekness under the reproofs of his Master ; not answering again , as the Apostle exhorts , Tit. 2. 9 , That is not making such surely and rude replies , as may encrease the Masters displeasure : A thing too frequent among servants , even in the justest reprehensions , whereas St. Peter directs them patiently to suffer , even the most undeserved correction , even when they do well and suffer for it , 1 Pet. 2. 20. But the patient suffering of rebuke is not all that is required of servants in this matter , they must also mend the fault they are rebuked for , and not think they have done enough , when they have ( though never so dutifully ) given the Master the hearing . 28. A fourth duty of a servant is diligence ; he must constantly attend to all those things ; which are the duties of his place , and not ; give himself to idleness , and sloth , nor yet to company keeping , gameing , or any other disorderly course , which may take him off from his Masters business . All these are necessary duties of a servant , which they are carefully and conscionably to perform , not so much to escape the Masters anger as Gods , who will certainly call every one of them to an account , how they have behaved themselves towards their earthly Masters . 29. Now on the other side , there are some things also owing from the Masters to their servants : As first the Master is bound to be just to them , in performing those conditions , on which they were hired , such are commonly the giving them food and wages , and that Master that withholds these , is an oppressor . 30. Secondly , The Master is to admonish and reprove the servant in case of fault , and that not only in faults against them , wherein few Masters are backward , but also and more especially in faults against God , whereat every Master ought to be more troubled then at those which tend only to his own loss , or inconvenience ; the dishonour of God and the hazard of the meanest mans soul , being infinitely more worthy our disquiet , then any thing of the other kind can be . And therefore when Masters are presently on fire for any little negligence or fault of a servant towards themselves , and yet can without trouble see them run into the greatest sins against God , 't is a sign they consider their own concernments too much , and Gods glory and their servants souls too little . This is too commonly the temper of Masters , they are generally careless how their servants behave themselves towards God , how disorder'd and profane their families are , and therefore never bestow any exhortation , or admonition , to perswade them to vertue , or draw them from vice ; such Masters forget that they must one day give an account how they have governed their families . It is certainly the duty of every Ruler to endeavour to advance piety and godliness among all those that are under his charge , and that as well in this lesser dominion of a family , as in the greater of a Realm or Nation . Of this David was so careful , that we see he professes , Psal. 101. 7. That no deceitful person should dwell in his house , that he that told lies should not tarry in his sight , so much he thought himself bound to provide that his family might be a kind of Church , an assembly of Godly upright persons : And if all Masters would endeavour to have theirs so , they would besides the eternal reward of it , hereafter find a present benefit by it , there worldly business would thrive much the better ; for if their servants were brought to make conscience of their wayes , they would then not dare either to be negligent or false . 31. But as it is the duty of Masters to admonish and reprove their servants , so they must also look to do it in a due manner , that is so , as may be most likely to do good , not in passion and rage , which can never work the servant to any thing but the despising or hating him , but with such sober and grave speeches , as may convince him of his fault , and may also assure him , that it is a kind desire of his amendment ( and not a willingness to wreck his own rage ) which makes the Master thus to rebuke him . 32. A third duty of the Master is to set good example of honesty and godliness to his servants , without which 't is not all the exhortations , or reproofs he can use , will ever do good ; for else he puls down more with his example , then t is possible for him to build with the other , and 't is madness for a drunken , or profane Master , to expect a sober and godly family . 33. Fourthly . the Master is to provide that his servants may not want means of being instructed in their duty , as also that they may daily have constant times of worshipping God , publickly by having prayers in the family ; but of this I have spoken before under the head of Prayer , and therefore shall here say no more of it . 34. Fifthly , The master in all affairs of his own , is to give reasonable and moderate commands , not saying greater burdens on his servants then they are able to bear , particularly not requiring so much work , that they shall have no time to bestow on their souls , as on the other side he is not to permit them to live so idely as may make them either uselesse to him , or may betray themselves to any ill . 35. Sixthly , The Master is to give his servants encouragement in well doing , by using them with that bounty and kindness which their faithfulness aud diligence and piety deserves : And finally in all his dealing with them , he is to remember that himself hath as the Apostle saith , Eph. 6. 9. A Master in heaven , to whom he must give account of the usage of his meanest servant on earth . Thus have I briefly run through those several relations , to which we owe a particular duty , and so have done with that first branch of duty to our neighbours ; that of Justice . PARTITION XVI . Other Branches of our DUTY to our Neighbour . Of CHARITY to mens S●uls , Bodies , Goo●s , &c. THE second branch of Duty to our Neighbours is Charity or Love. This is the great Gospel-duty , so often injoined us by Christ , the New Commandment as himself calls it , Jo. 13 34. That ye love one another , & this is again repeated twice in one Chapter , John 15 12. 17. and the first Epistle of St. John is almost wholly spent in the perswasion to this one duty , by which we may see 't is no matter of indifference , but most strictly required of all that profess Christ. Indeed himself has given it as the badge and livery of his Disciples , John 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another . This Charity may be considered two waies ; first , in respect of the affections ; secondly , of the actions . Charity in the affections is a sincere kindness , which disposes us to wish all good to others , and that in all their capacities , in the same manner that justice obliged us to wish no hurt to any man , in respect either of his Soul , his Body , his Goods , or his Credit , so this first part of Charity binds us to wish all good to them in all these . And first , for the Soul. If we have any the least spark of Charity , we cannot but wish all good to mens Souls ; Those precious things which Christ thought worth the ransoming with his own blood , may surely well challenge our kindness , and good wishes ; and therefore if we do not thus love one another , we are far from obeying that Command of loving , as he hath loved , for 't was the Souls of men which he loved so tenderly , and both did , and suffered so much for . Of this love of his to Souls there are two great and special effects ; the first , the purifying them here by his grace , the second , the making them everlastingly happy , in his glory ; and both these we are so far to copy out in our kindness , as to be earnestly desirous that all men should arrive to that purity , and holiness here , which may make them capable of eternal happiness hereafter . It were to be hoped , that none that himself carried a Soul about him , could be so cruel to that of another mans , as not sincerely to wish this , did not experience shew us there are some persons , whose malice is so divelish , as to reach even to the dire●● contrary , the wishing not onely the sin , but the damnation of others . Thus may you have some , who in any injury , or oppression they suffer , make it their onely comfort , that their enemies will damn themselves by it ; when alas ! that should to a Christian be much more terrible , then any suffering they could bring upon him . He that is of this temper , is a disciple of Satans , not of Christ , it being directly contrary to the whole scope of that grand Christian precept , of loving our neighbours as our selves . For 't is sure , no man that beleeves there is such a thing as damnation , wishes it to himself ; Be he never so fond of the wayes that lead to it , yet he wishes that may not be his journeys end , and therefore by that rule of Charity should as much dread it for his Neighbour . Secondly , We are to wish all good to the Bodies of men , all health and welfare , we are generally tender enough of our own bodies , dread the least pain or ill , that can befal them ; Now Charity , by vertue of the forementioned precept , extends this tenderness to all others , and whatever we apprehend as grievous to our selves , we must be unwilling should befal another . The like is to be said of the other two , goods and credit , that as we wish our own thriving and reputation , so we should likewise that of others , or else we can never be said to love our neighbour as our selves . This Charity of the affections , if it be sincere , will certainly have these several effects , which are so inseparable from it , that they are often in Scripture accounted as parts of the duty , and so most strictly required of us ; First , it will keep the mind in a peaceable and meek temper towards others , so far f●om seeking occasions of contentions , that no provocation shall draw us to it ; for where we have kindness we shall be unapt to quarrel , it being one of the especial properties of Charity , that it is not easily provoked , 1 Cor. 13. 5. and therefore whoever is unpeaceable , shewes his heart is destitute of this Charity . Secondly , it will breed comp●ssion towards all the miseries of others every mishap that befals , where we wish well , is a kind of defeat and disaster to our selves and therefore if we wish well to all , we shall be thus concerned in the calamities of all , have a reall grief , and sorrow , to see any in misery , and that according to the proportion of the suffering . Thirdly , it will give us joy in the prosperities of others ; Solomon observes Prov. 13. 19. That the desire accomplished i● swee● to the Soul , and then whoever has this real desire of his neighbours welfare , his desire is accomplished in their prosperity , and therefore he cannot but have contentment and satisfaction in it . Both these are together commanded by St. Paul , Rom. 12. 12. R●joice with them that rejoice , weep with them that weep . Fourthly , it will excite and stir up our prayers for others ; We are of our selves impotent , feeble creatures , un●ble to bestow blessings , where we most wish them , therefore if we do indeed desire the good of others we must se●k it on their behalf , from him , whence every good and perfect gift cometh , Ja. 1. 17. This is so necessary a part of Charity , that without it our kindness is but an unsignificant thing , a kind of empty complement . For how can he be believed to wish well in earnest , who will not thus put life and efficacy into his wishes by forming them into prayers which will otherwise be vain and fruitless . The Apostle thought not fit to leave men to their bare wishes , but exhorts that supplications , prayers , and giving of thanks be made for all men , 1 Tim. 2. 1. which precept all that have this true Charity of the heart , will readily conform to . These severals are so naturally the fruits of this Charity that it is a deceit for any man to perswade himself he hath it , who cannot produce these fruits to evidence it by . But there is yet a farther excellency of this grace , it guards the mind , and secures it from several great and dangerous vices ; as first from Envy ; This is by the Apostle taught us to be the property of Charity , 1 Cor. 13. 4. Charity envieth not ; And indeed common reason may confirm this to us , for envy is a sorrow at the prosperity of another , and therefore must needs be directly contrary to that desire of it , which we shewed before was the effect of love ; so that if love bear sway in the heart , 't will certainly chace out Envy . How vainly then do those pretend to this vertue , that are still grudging , and rep●ning at every good hap of others ? Secondly , It keeps down Pride and Hau●●●iness . This is also taught us by the Apostle in the forementioned place , Charity vaunteth not it self , is not puffed up ; and accordingly we find , that where this vertue of love is commanded , their humility is joyned with it . Thus it is , Col. 3. 12. Put on therefore bowels of Mercies , Kindness , Humbleness of mind , and Rom. 12. 10. Be kindly affectioned on towards another with brotherly love in honour preferring one another , where you see how close an attendant humility is of love . Indeed it naturally flowes from it , for love always sets a price and value upon the thing beloved , makes us esteem and prize it ; thus we too constantly find it in self love , it makes us think highly of our selves , that we are much more excellent then other men . Now if love thus plac'd on our selves , beget pride , let us but divert the course , and turn this love on our brethren , and it will as surely beget humility , for then we should see and value those gifts and excellencies of theirs , which now our pride , or our hatreds make us to overlook and neglect , and not think it reasonable either to despise them , or vaunt and magnifie our selves upon such a comparison ; we should certainly find cause to put the Apostles exhortation in practice , Phil. 2 4 That we should esteem others better then our selves . Whoever therefore is of so h●ughty a temper , as to vilify and disdain others , may conclude he hath not this charity rooted in his heart . Thirdly , it casts out censoriousness and rash judging charity , as the Apostle saith , 1 Cor. 13. 5. Thinketh no evil , is not apt to entertain ill conceits of others , but on the contrary as it follows , ver . 7. believeth all thing , hopeth all things ; that is , it is forward to believe and hope the best of all men , and surely our own experience tels us the same , for where we love we are usually unapt to discern faults , be they never so gross ( witness the great blindness we generally have towards our own ) and therefore shall certainly not be likely to create them , where they are not , or to aggravate them beyond their true size and degree : And then to what shall we impute those unmerciful censures and rash judgments of others , so frequent among men , but to the want of this charity . Fourthly , It casts out dissembling and feigned kindness ; where this true and reall love is , that false and counterfeit one flyes from before it , and this is the love we are commanded to have , such as is without dissimulation , Rom. 12. 9. Indeed where this is rooted in the heart , there can be no possible use of dissimulation , because this is in truth all that the false one would seem to be , and so is as far beyond it , as nature is beyond art , nay indeed as a devine vertue is beyond a foul sin , for such is that hypocritical kindness , and yet t is to be feared that does too generally usurp the place of this reall charity , the effects of it are too visible among us , there being nothing more common then to see men make large professions to those who as soon as their back are turned , they either deride or mischief . Fifthly , it casts out all mercenariness , and self-seeking , 't is of so noble and generous a temper , that it dispises all projectings for gain or advantage , love seeketh not her own , 1 Cor. 13. 5. And therefore that huckstering kind of love so much used in the world , which places it self only there , where it may fetch in benefit , is very far from this charity . Lastly , It turns out of the heart all malice and desire of revenge which is so utterly contrary to it , that it is impossible they should both dwell in the same brest ; 't is the property of love to bear all things , 1 Cor. 13. 7. To endure the greatest injuries , without thought of making any other return to them then prayers and blessings , and therefore the malicious revengeful person , is of all others the greatest stranger to this charity . 'T is true if this vertue were to be exercised but towards some sort of persons , it might consist with malice to others , it being possible for a man that bitterly hates one to love another ; but we are to take notice that this charity must not be so confined , but must extend and stretch it self to all men in the world , particularly to enemies , or else it is not that divine charity commended to us by Christ. The loving of friends , and benefactors is so low a pitch that the very Publicans and sinners , the worst of men were able to attain to it , Mat. 5. 46 And therefore 't is not counted rewardable in a Disciple of Christ ; No , he expects we should soar higher , and therefore hath set us this more spiritual , and excellent precept of loving of enemies , Mat. 5. 44. I say unto you , love your enemies , bless them that curse you , and pray for them which despitefully use you , and persecute you , and whoever does not thus , will never be owned by him for a disciple . We are therefore to conclude , that all which hath been said concerning this Charity of the affections must be understood to belong as well to our spitefullest enemy , as our most obliging friend . But because this is a duty , to which the froward nature of man is apt to object much , 't will not be amiss to insist a little on some considerations , which may inforce it on us . And first consider , what hath been already toucht on , that it is the Command of Christ , both in the Text above mentioned , and multitudes of others , there being scarce any precept so often repeated in the New Testament , as this of loving and forgiving of enemies . Thus Eph. 4. 32. Be ye kind one to another , tender hearted , forgiving one another ; and again , Col. 3. 13. Forbearing one another and forgiving one another , if any man have a quarrel against any , even as Christ forgave you , so also do ye . So also , 1 Pet. 3. 9. Not rendring evil for evil , nor railing for railing , but contrariwise Blessing . A whole volume of Texts might be brought to this purpose , but these are certainly enough , to convince any man , that this is strictly required of us by Christ , and indeed I think , there are few that ever heard of the Gospel , but know it is so . The more prodigiously strange is it , that men that call themselves Christians , should give no degree of obedience to it , nay , not onely so , but even publickly avow , and profess the contrary , as we daily see they do , it being ordinary to have men resolve , and declare , that they will not forgive such , or such a man , and no consideration of Christs Command can at all move them from their purpose . Certainly these men understand not what is meant by the very word Christian , which signifies a Servant , and Disciple of Christ , and this Charity is the very badg of the one , the lesson of the other ; and therefore 't is the greatest absurdity , and contradiction , to profess themselves Christians , and yet at the same time to resist this so express Command of that Christ , whom they own as their Master . If I be a Master , saith God , where is my fear ? Mal. 1. 6. Obedience and reverence are so much the duties of Servants , that no man is thought to look on him as a Master , to whom he payes them not . Why call ye me Lord , Lord , and do not the things that I say ? saith Christ , Luk. 6. 46. The whole world is divided into two great Families . Christs , and Satans , a●d the obedience each man payes , signifies to which of these Masters he belongs , if he obey Christ , to Christ ; if Satan , to Satan . Now this sin of malice , and revenge is so much the dictate of that wicked spirit , that there is nothing can be a more direct obeying of him , 't is the taking his livery on our backs , the proclaiming whose servants we are ; What ridiculous impudence is it then , for men that have thus entred themselves of Satans Family , to pretend to be the Servants of Christ ? Let such know assuredly , they shall not be owned by him , but at the great day of accompt , be turned over to their proper Master , to receive their wages , in fire and brimstone . A second consideration is the example of God : this is an argument Christ himself thought fit to use , to impress this duty on us , as you may see Luk 6. 35 , 36. where after having given the Command of Loving enemies , he incourages to the practice of it , by telling , that it is that which will make us the Children of the Highest ( that is , 't will give us a likeness and resemblance to him , as children have to their Parents ) for he is kind to the unthankful and the evil ; And to the same purpose , you may read Mat. 5. 45. He maketh his sun to rise on the evil and on the good , and sendeth rain on the just and on the unjust ; And sure this is a most forcible consideration to excite us to this duty . God , we know , is the fountain of perfection , and the being like to him , is the summe of all we can wish for ; and though it was Lucifers fall , his ambition to be like the most high , yet had the likeness he affected been onely that of Holyness and Goodness , he might still have been an Angel of light ; This desire of imitating our Heavenly Father is the especial mark of a child of his . Now this kindness and goodness to enemies is most eminently remarkable in God , and that not onely in respect of the temporal mercies , which he indifferently bestowes on all , his sun and rain on the unjust , as in the Text forementioned , but chiefly in his spiritual mercies ; We are all by our wicked works Col. 1. 21. Enemies to him , and the mischief of that enmity would have fallen wholly upon our selves , God had no motive besides that of his pity to us , to wish a reconciliation , yet so farr was he from returning our enmity , when he might have revenged himself to our eternal ruine , that he designes , and contrives how he may bring us to be at peace with him . This is a huge degree of mercy and kindness , but the means he used for effecting this , is yet far beyond it ; He sent his own Son from Heaven , to work it , and that not onely by perswasions , but sufferings also ; So much did he prize us miserable creatures , that he thought us not too dear bought with the blood of his Son. The like example of mercy and patience we have in Christ both laying down his life for us enemies , and also in that meek manner of doing it , which we find excellently set forth by the Apostle , 1 Pet. 2. 22. 23. 24. and commended to our imitation . Now surely when all this is considered , we may well make St. Johns inference , Beloved , if God so loved us , we ought also to love one another , 1 Iohn 4. 11. how shameful a thing is it for us to retain displeasures against our brethren , when God thus layes by his towards us , and that when we have so highly provoked him ? This directs to a third consideration , the comparing our sins against God , with the offences of our brethren against us , which we no sooner shall come to do , but there will appear a vast difference between them , and that in several respects ; For first , there is the majesty of the person , against whom we sin , which exceedingly encreases the gilt , whereas between man and man , there cannot be so great a distance ; for though some men are by God advanced to such eminency of dignity , as may make an injury offered to them the greater yet still they are but men of the same nature with us , whereas he is God blessed for ever ; Secondly , there is his soveraignity and power , which is original in God , for we are his creatures , we have received our whole being from him , and therefore are in the deepest manner bound to perfect obedience , whereas all the soveraignity that one man can possibly have over another , is but imparted to them by God , and for the most part there is none of this neither in the case , quarrels being most usual among equals . Thirdly , there is his infinite bounty and goodness to us , all that ever we enjoy , whether in relation to this life , or a better being wholly his free gift , and so there is the foulest ingratitude added to our other crimes ; in which respect also 't is impossible for one man to offend against another in such a degree , for though one may be ( & too many are ) guilty of unthankfulness towards men , yet because the greatest benefits that man can bestow , are infinitely short of those which God doth , the ingratitude cannot be neer so great as towards God it is . Lastly , there is the greatness and multitude of our sins against God , which do infinitely exceed all that the most injurous man can do against us , for we all sin much oftner and more hainously against him then any man , be he never so malicious , can find opportunity is of injuring his brethren This inequality and disproportion our Saviour intimates in the parable , Mat. 18. where our offences against God are noted by the ten thousand talents , whereas our brethrens against us are described by the hundred pence , a talent hugely out-weighs a penny , and ten thousand out numbers a hundred , yet so and much more does the weight and number of our sins exceed all the offences of others against us : Much more might be said to shew the vast inequality between the faults which God forgives us , and those we can possibly have to forgive our brethren : But this I suppose may suffice to silence all the objections of cruel and revengeful persons , against this kindness to enemies . They are apt to look upon it as an absur'd and unreasonable thing , but since God himself acts it in so much a higher degree , who can without blasphemy say 't is unreasonable ? If this , or any other spiritual duty appear so to us , we may ●earn the reason from the Apostle , 1 Cor. 2. 14. The carnal man receiveth not the things of the Spirit of God , for they are foolishness unto him ; 't is the carnality and fleshliness of our hearts , that makes it seem so , and therefore in stead of disputing against the duty , let us purge our hearts of that , and then we shall find that true which the spiritual Wisdom affirms of her Doctrines , Pro. 8. 9. They are all plain● to him that understandeth , and right to them that find knowledg . Nay , this loving of enemies is not only a reasonable , but a pleasant duty , and that I propose as a fourth consideration ; there is a great deal of sweetness and delight to be found in it ; of this I confess none can so well judge as those that have practised it , the nature even of earthly pleasures being such , that 't is the injoyment only that can make a man truly know them : No man can so describe the taste of any delicious thing to another , as that by it he shall know the relish of it , he must first actually taste of it , and sur● 't is more so in spiritual pleasures , and therefore he that would fully know the sweetness and pleasantness of this duty , let him set to the practice and then his own experience will be the best informer : But in the mean time , how very unjust , yea , and foolish is it , to pronounce ill of it before tryal : for men to say this is irksome , and intolerable , who never so much as once offered to trie whether indeed it were so or no ? Yet by this very means an ill opinion is brought up of this most delightful duty , and passes currant among men , whereas in all justice the testimony of it should be taken only from those who have tryed it , and they would certainly give another account of it . But though the full knowledg hereof be to be had onely by his neerer acquaintance , yet methinks even those who look at it but at a distance , may discern somewhat of amiableness in it , if no other way , yet at least by comparing it with the uneasiness of its contrary , malice and revenge are the most wrestlesse , tormenting passions that can possesse the mind of a man , they keep men in perpetual study and care how to effect their mischievous purposes , it disturbs their very sleep , as Solomon observes Pro. 4. 16. They sleep not except they have done mischief , and their sleep is taken away , except they cause some to fall : Yea , it imbitters all the good things they enjoy , so that they have no taste or relish of them ; a remarkable example of this we have in H●man , who though he abounded in all the greatnesse and felicity of the world , yet the malice he had to a poor despisable man Mordecai , kept him from tasting contentment in all this , as you may see , Esther 5. where after he had related to his friends all his prosperities , ver . 11 he concludes thus , ver . 12. Yet all this availeth me nothing , so long as I see Mordecai the Iew sitting in the Kings gate . On the other side , the peaceable spir●t , that can quietly passe by all injuries and affronts , enjoyes a continual calm , and is above the malice of his enemies , for let them do what they can , they cannot rob him of his quiet , he is firm as a rock , which no stormes or windes can move , when the furious and revengeful man is like a wave which the least blast tosses and tumbles from its place . But besides this inward disquiet of revengeful men , they often bring many outward calamities upon themselves , they exasperate their enemies , and provoke them to do them greater mi●chiefs , nay oftentimes they willingly run themselvs upon the greatest miseries in pursuit of their revenge , to which 't is ordinary to see men sacrifice Goods , Ease , Credit , Life , nay soul it self , not caring what they suffer themselves so they may spite their enemy ; so strangly does this wretched humour besott and blind men . On the contrary , the meek person he often melts his adversary , pacifies his anger ; A soft answer turns away wrath , saith Solomon , Pro. 15. 1. And sure there is nothing can tend more to that end : but if it do happen that his enemy be so inhumane , that he misse of doing that , yet he is still a gainer by all he can suffer . For first , he gains an opportunity of exercising that most Christian grace of charity and forgivenesse ; and so at once of obeying the command and imitating the example of his Saviour , which is to a true Christian spirit a most valuable advantage ; and then secondly , he gains an accession and encrease to his reward hereafter . And if it be objected , that that is not to be reckoned in to the present pleasure of the duty : I answer , that the expectation and belief of it is , and that alone is a delight infinitely more ravishing then the present enjoyment of all sensual pleasures can be . The fourth consideration is , the danger of not performing this duty ; of which I might reckon up divers , but I shall insist only on that great one , which contains in it all the rest , and that is the forfeiting of our own pardons from God , the having our sins against him kept still on his score , and not forgiven . This is a consideration , that methinks should afright us into good nature ; if it do not , our malice is greater to our selves then to our enemies . For alas ! what hurt is it possible for thee to do to another , which can bear any comparison with that thou doest thy self , in loosing the pardon of thy sins ? which is so unspeakable a mischief , that the Divel himself with all his malice cannot wish a greater , 't is all he aimes at , first , that we may sin , and then that those sins may never be pardoned , for then he knows he has us sure enough , Hell , and damnation being certainly the portion of every unpardoned sinner , besides all other effects of Gods wrath in this life ; consider this , and then tell me what thou hast got by the highest revenge , thou ever actedst upon another . 'T is a devilish phrase in the mouth of men , that revenge is sweet : But is it possible there can be ( even to the most distemper'd palate ) any such sweetnesse in it , as may recompence that everlasting bitternesse that attends it ? 'T is certain , no man in his wits can upon sober judging , imagine there is . But alas ! we give not our selves time to weigh things , but suffer our selves to be hurryed away with the heat of an angry humour , never considering how dear we must pay for it ; like the silly Bee , that in anger leaves at once her sting and her life behind her , the sting may perhaps give some short pain to the flesh it sticks in , but yet there is none but discerns the Bee has the worst of it , that payes her life for so poor a revenge ; so it is in the greatest acts of our malice , we may perhaps leave our stings in others , put them to some present trouble , but that compared with the hurt redounds to our selves by it , is no more then that inconsiderable pain is to death . Nay not so much , because the mischiefs , that we bring upon our selves are eternal , to which no finite thing can bear any proportion . Remember then , whensoever thou art contriving , and plotting a revenge , that thou quite mistakest the mark thou thinkest to hit thy enemy , and las ! thou woundest thy self to death . And let no man speak peace to himself , or think that these are vain terrors , and that he may obtain pardon from God , though he give none to his brethren . For he that is truth it self has assured us the contrary , Mat. 6. 15. If ye forgive not men their trespasses , neither will your father forgive your trespasses . And least we should forget the necessity of this duty , he has inserted it into our daily Prayers , where we make it the condition , on which we beg pardon from God ; Forgive us our trespasses as we forgive them that trespass against us . What a heavy curse then does every revengeful person lay upon himself , when he sayes this Prayer , he does in effect beg God not to forgive him ; and 't is too sure that part of his Prayer will be heard , he shall be forgiven just as he forgives , that is not at all . This is yet farther set out to us in the parable of the Lord , and the servant , Mat. 18. the servant had obtained of his Lord the forgivenesse of a vast debt , ten thousand talents , yet was so cruel to his fellow servant , as to exact a poor triflng summ of an hundred pence , upon which his Lord recals his former forgiveness , and charges him again with the whole debt , and this Christ applies to our present purpose , ver . 35. So likewise shall my heavenly father do unto you , if ye from your hearts forgive not every man his brother their trespasses . One such act of uncharitablenesse is able to forfeit us the pardon God hath granted us , and then all our sins return again upon us , and sink us to utter ruine . I suppose it needlesse to heap up more Testimonies of Scripture , for the truth of this , these are so cleere , as may surely serve to perswade any man , that acknowledg Scripture , of the great and fearful danger of this sin of uncharitableness . The Lord possess all our hearts with such a just sense of it as may make us avoid it . The Last consideration I shall mention , is that of gratitude , God has shewed wonderful mercies to us , Christ has suffered heavy things to bring us into a capacity of that mercy and pardon from God : And shall we not then think our selvs obliged to some returns of thanfulness ? If we will take the Apostles judgment he tels us , 2 Cor. 5. 15. That since Christ dyed for us all , 't is but reasonable that we should not henceforth live unto our selves , but unto him that dyed for us . Indeed were every moment of our life consecrated to his immediate service , 't were no more then common gratitude requires , and far less , then such inestimable benefits deserve ; what a shameful unthankfulnesse is it then , to deny him so poor a satisfaction as this , the forgiving our brethren ? suppose a man that were ransomed either from death or slavery , by the bounty & sufferings of another , should upon his release be charged by him , that so freed him in return of that kindnesse of his , to forgive some slight debt , which was owing him by some third person , would you not think him the unthankfullest wretch in the world , that should refuse this to so great a benefactor ? yet such a wretch , & much worse is every revengeful person : Christ hath bought us out of eternal slavery , and that not with corruptible things , as silver and gold , 1 Pet. 1. 8. But with his own most precious blood , and hath earnestly recommended to us the love of our brethren , and that with the most moving arguments drawn from the greatnesse of his love to us ; and if we shall obstinately refuse him in so just , so moderate a demand , how unspeakable a vilenesse is it ? and yet this we do downright , if we keep any malice or grudg to any person whatsoever . Nay , farther this is not barely an unthanfulness , but there is also joyned with it a horrible contempt , and despising of him . This Peace and unity of brethren was a thing so much prized and valued by him , that when he was to leave the world , he thought it the most precious thing he could bequeath , and therefore left it by way of legacy to his Disciples , Jo. 14. 27. Peace I leave with you ; we use to set a great value on the slightest bequests of our dead friends , to be exceeding careful not to lose them , and therefore if we wilfully bangle away this so precious a Legacy of Christ , 't is a plain sign we want that love and esteem of him , which we have of our earthly friends , and that we despise him as well as his Legacy . The great prevailing of this sin of uncharitablenesse has made me stand thus long on these consideration● , for the subduing it . God grant they may make such impression on the reader , as may be available to that purpose . I shall add only this one advice , that these or whatsoever other remedies against this sin must be used timly : 'T is oftentimes the frustrating of bodily medicines , the applying them too late , and 't is much oftner so in spiritual , therefore if it be possible , let these and the like considerations be so constantly and habitually fixt in thy heart , that they may frame it to such meekness as may prevent all risings of rancour or revenge in thee , for it is much better they should serve as armour to prevent , then as balsome to cure the wound . But if this passion be not yet so subdued in thee , but that there will be some stirrings of it , yet then be sure to take it at the very first rise , and let not thy fancy chew , as it were , upon the injury by often rolling it in thy mind , but remember betimes the foregoing considerations , and withal , that this is a time , and season of tryal to thee , wherein thou mayest shew how thou hast profited in Christs School , there now being an opportunity offered thee either of obeying and pleasing God , by passing by this offence of thy brother , or else of obeying and pleaseing Satan , that lover of discord , by nourishing hatred against him . Remember this , I say , betimes , before thou be inflamed , for if this fire be throughly kindled , it will cast such a smoak , as will blind thy reason , and make thee unfit to judge even in this so very plain case , whether it be bettet by obeying God , to purchase to thy self eternally bliss , or by obeying Satan , eternal torments . Whereas as if thou put the question to thy self before this commotion , and disturbance of mind , 't is impossible but thy understanding must pronounce for God ; And then unless thy will be so perverse that thou wilt deliberately choose death , thou wilt surely practice according to that sentence of thy understanding ; I shall add no more on this first part of Charity , that of the Affections . I prooceed now to that of the Actions ; And this indeed is it , whereby the former must be approved , we may pretend great charity within , but if none break forth in the Actions , we may say of that love , as Saint James does of the Faith he speaks of , that it is dead , Jam. 2. 20. It is the loving indeed , that must approve our hearts before God , 1 Jo. 3. 18. Now this love in the Actions may l●kewise fitly be distributed , as the former was , in relation to the four distinct capacities of our brethren , their Souls , their Bodies , their Goods , and Credit . The Soul I formerly told you may be considered either in a natural or spiritual sense , and in both of them Charity binds us to do all the good we can . As the Soul signifies the mind of a man , so we are to endeavour the comfort and refreshment of our brethren , desire to give them all true cause of joy , & cheerfulness , especially when we see any under any sadness or heaviness , then to bring out all the cordials we can procure , that is , to labour by all Christian and fit means to chear the troubled spirits of our brethren , to comfort them that are in any heaviness , as the Apostle speaks , 2 Cor. 1. 4. But the Soul in the spiritual sense is y●t of greater concernment , and the securing of that ▪ is a matter of much greater moment , then the refreshing of the mind onely , in as much as the eternal sorrwes and sadnesses of Hell exceed the deepest sorrowes of this life ; and therefore though we must not omit the former , yet on this we are to imploy our most zealous charities ; Wherein we are not to content our selves with a bare wishing well to the Souls of our brethren , this alone is a sluggish sort of kindness , unworthy of those who are to imitate the great Redeemer of Souls , who did and suffered so much in that purchase : No , we must add also our endeavour to make them what we wish them . To this purpose 't were very reasonable to propound to our selves in all our conversings with others , that one great design of doing some good to their Souls . If this purpose were fixt in our minds , we should then discern perhaps many opportunities , which now we overlook , of doing something towards it . The brutish ignorance of one would call upon thee to endeavour his instruction ; the open vile of another , to reprehend & admonish him ; the faint and weak vertue of another , to confirme and incourage him . Every spiritual want of thy brother may give thee some occasion of exercising some part of this Charity , or if the circumstances be such , that upon sober judging , thou think it vain to attempt any thing thy self , as if either thy meanness , or thy unacquaintedness , or any the like impediment , be like to render thy exhortations fruitless , yet if thou art industrious in thy Charity , thou mayest probably find out some other instrument , by whom to do it more successfully . There cannot be a nobler study , then how to benefit mens Souls , and therefore where the direct means are improper , 't is fit we should whet our wits for attaining of others . Indeed 't is a shame , we should not as industriously contrive for this great spiritual concernment of others , as we do for every worldly trifling interests of our own ; yet in them we are unwearied , and trye one means after another , till we compass our end . But if after all our serious endeavours , the obstinacy of men do not suffer us , or themselves rather , to reap any fruit from them , if all our wooings and intreatings of men to have mercy on their own Souls , will not work on them , yet be sure to continue still to exhort by thy example ; Let thy great care and tenderness of thy own Soul preach to them the value of theirs , and give not over thy compassions to them , but with the Prophet Jer. 13. 17. Let thy Soul weep in secret for them ; and with the Psalmist , Let rivers of waters run down thy eyes , because they keep not Gods Law , Psal. 119. 136. Yea , with Christ himself , weep over them , who will not know the things that belong to their peace , Luk. 19. 42. And when no importunities with them will work , yet even then cease not to importune God for them , that he will draw them to himself . Thus we see Samuel , when he could not disswade the people from that sinful purpose they were upon , yet he professes notwithstanding , that he will not cease praying for them ; nay , he lookt on it as so much a duty , that it would be sin in him to omit it , God forbid , sayes he , that I should sin against the Lord in ceasing to pray for you , 1 Sam. 12. 23. Nor shall we need to fear that our prayers shall be quite lost , for if they prevail not for those for whom we pour them out , yet however they will return into our own bosomes , Psal. 35. 13. we shall be sure not to miss of the reward of that Charity . In the second place , we are to exercise this Active Charity towards the bodies of our Neighbours ; we are not onely to compassionate their pains , and miseries , but also to do what we can for their ease and relief . The good Samaritan Luke 10. had never been proposed as our pattern , had he not as well helped as pitied the wounded man. 'T is not good wishes , no nor good words neither that avail in such cases , as St. James tells us , If a brother or sister be naked and destitute of daily food , and one of you say unto them , Depart in peace , be ye warmed and filled , notwithstanding ye give him not those things that are needful for the body , what doth it profit ? Jam. 2. 15. 16. No sure , it profits them nothing , in respect of their bodies , and it will profit thee as little in respect of thy Soul , it will never be reckoned to thee as a Charity . This releeving of the bodily wants of our brethren , is a thing so strictly required of us , that we find it set down Mat. 25. as the especial thing we shall be tried by at the Last Day , on the omission whereof is grounded that dreadful sentence , ver . 41. Depart from me ye cursed into everlasting fire , prepared for the Divel and his Angels . And if it shall now be asked , what are the particular acts of this kind which we are to perform ? I think we cannot better inform our selves for the frequent and ordinary ones , then from this Chapter , where are set down these severals , the giving meat to the hungry , and drink to the thirsty , harbouring the stranger , clothing the naked , and visiting the sick , and imprisoned : By which visiting is meant , not a bare coming to see them , but so coming as to comfort and relieve them ; for otherwise 't will be but like the Levite in the Gospel , Lu. 10. who came and looked on the wounded man , but did no more , which will never be accepted by God. These are common and ordinary exercises of this charity , for which we cannot want frequent opportunities . But besides these , there may sometimes by Gods especial providence fall into our hands , occasions of doing other good offices to the bodies of our neighbours ; we may sometimes find a wounded man , with the Samaritan . and then 't is our duty to do as he did ; we may sometimes find an innocent person condemned to death , as Susanna was , and then are with Daniel to use all possible endeavour for their deliverances : This case Solomon seems to refer to , Prov. 24. 10. If thou forbear to deliver him that it drawn unto death , and them that are ready to be slain , if thou sayst behold we know it not ; doth not he that pondereth the heart , consider ? and he that keepeth thy soul , doth not he know it ? shall not he render to every man according to his deeds ; we are not lightly to put off the matter with vain excuses , but to remember that God , who knows our most secret thoughts , will severely examine , whether we have willingly omitted the performance of such a charity : sometimes again ( nay God knowes , often now a dayes ) we may see a man that by a course of intemperance is in danger to destroy his health , to shorten his dayes , and then it is a due charity not only to the soul , but to the body also , to endeavour to draw him from it . It is impossible to set down all the possible acts of this corporal charity , because there may sometimes happen such opportunities , as none can foresee ; we are therefore alwayes to carry about us a serious resolution of doing whatever good of this kind we shall at any time discern occasion for , and then whenever that occasion is offered , we are to look on it as a call , as it were from heaven , to put that resolution in practice . This part of charity seems to be so much implanted in our natures , as we are men , that we generally account them not only unchristian , but inhumane , that are void of it , and therefore I hope there will not need much perswasion to it , since our very nature inclines us ; but certainly that very consideration will serve hugely to encrease the guilt of those that are wanting in it . For since this command is so agreeable even to flesh and blood , our disobedience to it can proceed of nothing , but a stubbornesse and resistance against God who gives it . PARTITION XVII . Of CHARITY , Alms giving , &c. Of Charity in respect of our Neighbours Credit , &c. Of PEACE-MAKING . Of going to Law : Of Charity to our Enemies , &c. CHRISTIAN-DUTIES both l'OSSIBLE and PLEASANT . § 1 : THE third way of expressing this Charity is towards the goods or estate of our neighbour ; we are to endeavour his thriving and prosperity in these outward good things ; and to that end , be willing to assist and farther him in all honest wayes of improving or preserving them , by any neighbourly and friendly office . Opportunities of this do many times fall out : A man may sometimes by his power or perswasion deliver his neighbours goods out of the hands of a thief , or oppressor ; sometimes again by his advice and counsel , he may set him in a way of thriving , or turn him from some ruinous course ; and many other occasions there may be of doing good turns to another , without any loss or damage to our selves , and then we are to do them , even to our rich neighbours , those that are as wealthy ( perhaps much more so ) as our selves ; for though Charity do not bind us to give to those that want it lesse then our selves , yet whenever we can further their profit , without lessning our own store , it requires it of us : Nay , if the damage be but light to us , in comparison of the advantage to him , it will become us rather to hazard that light damage , then lose him that greater advantage . 2. But towards our poor brother , Charity tyes us to much more ; we are there only to consider the supplying of his wants , and not to stick at parting with what is our own , to relieve him , but as far as we are able give freely what is necessary to him . This duty of Alms-giving is perfectly necessary for the approving our love not only to men , but even to God himself , as St John tels us , 1 Jo. 3. 17. Who so hath this worlds goods , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? 'T is vain for him to pretend to love either God or man , who loves his money so much better , that he will see his poor brother ( who is man , and bears the image of God ) suffer all extremities , rather then part with any thing to relieve him : On the other side , the performance of this duty is highly acceptable with God , as well as with men . 3. 'T is called , Heb 13. 16. A sacrifice wherewith God is well pleased ; and again , Ph● . 4. 18. St Paul cals their almes to him , a Sacrifice acceptable , wel-pleasing to God , and the Church hath alwayes look't on it as such ; and therefore joyned it with the solemnest part of worship , the holy Sacrament . But because even sacrifices themselves under the Law , were often made unacceptable by being maimed and blemished , it will here be necessary to enquire , what are the due qualifications of this Sacrifice . 4. Of these there are some that respect the motive , some the manner of our giving . The motive may be three fold , respecting God , our neighbour , and our selves . That which respects God is obedience , and thankfulnesse to him : He has commanded we should give alms , and therefore one special end of our doing so , must be the obeying that precept of his . And it is from his bounty alone that we receive all our plenty , and this is the properest way of expressing our thankfulnesse for it ; for as the Psalmist saith . our goods extend not unto God , Psal. 16. 2. That tribute which we desire to pay out of our estates , we cannot pay to his person . 'T is the poor , that are as it were his Proxey and receivers , and therefore whatever we should by way of thankfulnesse give back again unto God , our alms is the way of doing it : Secondly , in respect of our neighbour , the motive must be a true love , and compassion to him , a tender fellow-feeling of his wants , and desire of his comfort and relief : Thirdly , in respect of our selves , the motive is to be the hope of that eternal reward , promised to this performance . This Christ points out to us , when he bid● us lay up our treasure in heaven , Mat 6. 20. And to make us friends of the Mammon of unright●ousness , that they may receive us into everlasting habitations , Lu. 16. 9. That is by a charitable dispencing of our temporal goods to the poor , to lay up a stock in heaven , to gain a title to those endlesse felicities , which God hath promised to the charitable That is the harvest we must expect of what we sow in these works of mercy , which will be so rich as would abundantly recompence us , though we should , as the Apostle speaks , 1 Cor. 13. 3. Bestow all our goods to feed the poor : But then we must be sure that we make this our sole aim , and not in stead of this propose to our selves the praise of men , as the motive of our charity , for that will rob us of the other ; this is expresly told us by Christ , Mat. 6. They that set their hearts on the credit , they shall gain with men , must take that as their portion , ver . 3. verily I say unto you , they have their reward ; they chose , it seemes rather to have men their Pay-masters , then God ▪ and to them they are turn'd off , that little ayery praise they get from them , is all the reward they must expect : Ye have no reward of my father which is in ●ea●en , ver . 1. we have therefore need to watch our hearts narrowly , that this desire of vain-glory steal not in and befoole us into that miserable exchange of a vain blast of mens breath for those substantial and eternal joyes of heaven . 5. In the second place we must take care of our alms-giving , in respect of the manner ; and in that , first , we must give cheerfully ; men usually value a small thing , that is given cheerfully and with a good heart , more then a much greater , that is wrung from a man with grudging and unwillingnesse ; and God is of the same mind , he loves a cheerful giver , 2 Cor. 9. 7. Which the Apostle makes the reason of the foregoing exhortation , of not giving grudgingly , or as of necessity , ver . 6. And sure 't is no unreasonable thing , that is herein required of us , there being no duty that has to humane nature , more of pleasure and delight , unlesse it be where covetousnesse or cruelty have quite work't out the man , and put a ravenous beast in his stead . Is it not a most ravishing pleasure to him that hath any bowels to see the joy , that a seasonable alms brings to a poor wretch ? how it revives and puts new spirits in him , that was even sinking ? certainly the most sensual creature alive knows not how to bestow his money on any thing , that shall bring him in so great a delight , and therefore me thinks it should be no hard matter to give not only without grudging , but even with a great deal of alacrity and cheerfulnesse , it being the fetching in of pleasure to our selves . 6. There is but one objection can be made against this , and that is , that the danger of impove ishing ones self by what one gives , may take off that pleasure , and make men either not give at all , or not so cheerfully . To this I answer : That first were this hazard never so apparent , yet it being the comma●d of God , that we shall thus give , we are yet to obey cheerfully , and be as well content to part with our goods in pursuance of this duty , as we are many times called to do upon some other . In which case Christ tels us , he that forsakes not all that he hath , cannot be his D●sciple . 7. But secondly , this is sure a vain supposition : God having particularly promised , the contrary to the charitable , that it shall bring blessings on them , even in these outward things . The liberal soul shall be made fat , and he that watereth shall be watered also himself , Prov. 11. 25. He that giveth to the poor shall not lack , Prov. 28. 27. And many the like texts there are , so that one may truly say , this objection is grounded in direct unbelief . The short of it is , we dare not trust God for this : giving to the poor is directly the puting our wealth into his hands He that giveth to the poor lendeth unto the Lord , Pro. 19. 17. And that too on solemn promise of repayment , as it followes in that verse , that which he hath given will he pay him again . It is amongst men thought a great disparagement , when we refuse to trust them ; it shews we either think them not sufficient , or not honest : How vile an affront is it then to God thus to distrust him ? nay indeed how horrid blasphemy , to doubt the security of that , for which he has thus expresly past his word , who is Lord of all , and therefore cannot be insufficient , and who is the God of truth , and therefore will not fail to make good his promise ? Let not then that infidel fear of future want , contract and shut up thy bowels from thy poor brother ; for though he be never likely to pay thee , yet God becomes his surety and enters bond with him , and will most assuredly pay thee with encrease . Therefore 't is so far from being damage to thee , thus to give , that it is thy great advantage : Any man would rather chuse to put his money into some sure hand , where he may both improve , and be certain of it at his need , then to let it lye unprofitably by him ▪ especially if he be in danger of thieves , or other accident , by which he may probably loose it : Now alas ! all that we possesse is in minutely danger of loosing ; innumerable accidents there are , which may in an instant bring a rich man to beggery ; he that doubts this , let him but read the story of Job , and he will there find an example of it : And therefore what so prudent course can we take for our wealth as to put it out of the reach of those accidents , by thus lending it to God , where we may be sure to find it ready at our greatest need , and that too with improvement and encrease ; in which respect it is that the Apostle compares alms to seed , 2 Cor. 9. 10. We know 't is the nature of seed that is sown , to multiply and encrease and so does all our acts of mercy , they return not single and naked to us , but bring in their sheaves with them , a most plenteous and bountiful harvest . God deals not with our alms , as we too often do with his graces ▪ wrap them up in a napkin , so that they shall never bring in any advantage to us , but makes us most rich returns : and therefore we have all reason most cheerfully , yea , joyfully to set to this duty , which we have such invitations to , as well in respect of our own interests , as our neighbours needs . 8. Secondly , We must give seasonably : 't is true indeed there are some so poor , that an Almes can never come unseasonably , because they alwayes want , yet even to them there may be some special seasons of doing it , to their greater advantage ; for sometimes an Almes may not onely deliver a poor man from some present extremity , but by the right timeing of it , may set him in some way of a more comfortable subsistance afterward . And for the most , I presume 't is a good Rule , to dispense what we intend to any , as soon as may be , for delays are hurtful oftentimes both to them and our selves ; first , as to them , 't is sure , the longer we delay , the longer they groan under the present want , and after we have designed them a relief , 't is in some degree to defer injoying of it , for so long we prolong their sufferings ; you wil think him a hard hearted Phisician , that having a certain cure for a man in pain , should when he might presently apply it , make unnecessary delayes , and so keep the poor man still in torture : and the same it is here ; we want of the due compassion , if we can be content our poor brother should have one hour of unnecessary suffering , when we have present opportunity of relieving him , or if he be in such an extremity of want , yet whatever we intend him for his greater comfort , he loses so much of it , as the time of the delay amounts to : Secondly , in respect of our selves ; t is ill to defer , for thereby we give advantage to the temptations either of Satan or our own covetous humour , to disswade us from it . Thus it fares too often with many Christian duties ; for want of a speedy execution , our purposes coole , and never come to act ; so many resolve they will repent , but because they set not immediately upon it one delay succeeds another , and keeps them from ever doing it at all : and so 't is very apt to fall out in this case , especially with men , who are of a covetous temper , and therefore they of all others should not trust themselves thus to delay . 9. Thirdly , We should take care to give prud●ntly , that is to give most , where it is most needed , and in such a manner , as may do the receiver most good : Charities do often miscarry for want of this care , for if ●e give at all adventures to all that seem to want , we may sometimes give more to those , whose sloth and lewdnesse is the cause of their wan then to those who best deserve it , and so both encourage the one in their idlenesse , and disable our selves from giving to the other . Yet I doubt not such may be the present wants even of the most unworthy , that we are to relieve them , but where no such pressing need is , we shall do best to chuse out the fitter objects of charity , such are those who either are not able to labour , or else have a greater charge then their labour can maintain , and to those our alms should be given also in such a manner as may be most likely to do them good , the manner of which may differ according to the circumstances of their condition ; it may to some be best perhaps , to give them by little and little , to others the giving it all at once , may tend more to their benefit ; and sometime ; a seasonable loan may do as well as a gift , and that may be in the power sometimes of those who are not able to give but little : But when we thus lend on charity , we must lend freely without use , and also with a purpose , that if he should prove unable to pay , we will forgive so much of the principal , as his needs require , and our abilities will permit . They want much of this charity , who clap up poor debtors in prison , when they know they have nothing to answer the debt , which is a great cruelty to make another miserable , when nothing is gained to our selves by it . 10. Fourthly , We should give liberally , we must not be strait handed in our alms , and give by such pitiful scantlings , as will bring almost no relief to the receiver , for that is a kind of mockery ; 't is as if one should pretend to feed one that is almost famisht by giving him a crumb of bread , such doles as that would be most ridiculous , yet I fear 't is too neer the proportion of some mens almes ; such men are below those Disciples we read of , who knew only the Baptism of John , for 't is to be observed , that John Baptist , who was but the fore-runner of Christ , makes it a special part of his Doctrine , that he that hath two coats should impart to him that hath none , Luk. 3. 11. He sayes not he that hath some great Wardrobe , but even he that hath but two coats must part with one of them ; from whence we may gather that whatsoever is above ( not our vanity but ) our need should thus be disposed of , when our brethrens necessity requires it . But if we look into the first time of the Gospel , we shall find Christianity far exceeded this proportion of Johns , the converts assigned not a part only , but frankly gave all to the use of the brethren , Acts 4. and though that being upon an extraordinary occasion , will be no measure for our constant practice yet it may shew us how prime and fundamental part of Christ●anity , this of charity is , that at the very first founding of the Church , such vast degrees of it were practised ; and if we farther co●sider what precepts of love are given us in the Gospel , even to the laying down our lives for the brethren , 1 Io. 3. 16. We cannot imagine our goods are in Gods account so much more precious then our l●ves that he would command us to be prodigal of the one , and yet allow us to be sparing of the other . 11. A multitude of Arguments might be brought to recommend this bounty to all that profess Christ ; I shall mention onely two , which I find used by St. Paul to the Corinthians on this occasion . The first is the example of Christ , 2 Cor. 7. 9. For ye know the grace of our Lord Iesus Christ , who though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich . Christ emptyed himself of all that glory and greatness , he injoied in Heaven with his Father , and submitted himself to a life of much meanness , and poverty , onely to enrich us . And therefore for shame , let us not grudge to empty our Coffers , to lessen somewhat of our heaps , to relieve his poor members . The second is , the expectation of reward , which will be more or less , according to the degrees of our Almes , 2 Cor. 9. 6. He that soweth sparingly shall reap sparingly , and he that soweth bountifully shall reap bountifully . We think him a very improvident husband-man , that to save a little seed at present , sowes so thin , as to spoil his crop ; and the same folly 't will be in us , if by the sparingness of our Almes , we make our selves a lank harvest hereafter , lose either all , or a great part of those rewards , which God hath provided for the liberal Alms-Giver . What is the proportion which may be called a liberal giving , I shall not undertake to set down , there being degrees even in liberality , one may give liberally , and yet another give more liberally then he ; besides , liberality is to be measured , not so much by what is given , as by the ability of the giver ; A man of a mean estate may give less then one of a great , and yet be the more liberal person , because that little may be more out of his , then the greater is out of the others . Thus we see Christ pronounces the poor widow to have given more to the Treasury , then all the rich men , Luk. 21. 3. not that her two mites were more then their rich gifts , but that it was more for her , she having left nothing behind , whereas they gave out of their abundance what they might easily spare . Every man must herein judge for himself ; we see the Apostle , though he earnestly press the Corinthians to bounty , yet prescribes not to them how much they shall give , but leaves that to their own brests , 2 Cor. 9. 7. Every man according as he purposeth in his heart , so let him give . But let us still remember , that the more we give ( provided we do not thereby fail in the support of those , that most immediately depend on us ) the more acceptable it will be to God , and the more rewardable by him . And to secure the performance of the duty of Almes-giving ( whatever the proportion be ) we may do very well to follow the advice St. Paul gives the Corinthians in this matter , 1 Cor. 16. 2. Vpon the first day of the week let every one of you lay by him in store as God hath prospered him ; If men would do thus , lay by somewhat weekly in store for this works of Charity , it were the surest way not to be unprovided of somewhat to give , when an occasion offered it self , and by giving so by little and little , the expence would become less sensible , and so be a means to prevent those grudgings , and repinings , which are apt to attend men in greater disbursments ; And sure this were in other respect also a very proper course , for when a trades-man casts up his weekly account , and sees what his gains have been , 't is of all others the most seasonable time to offer this tribute to God out of what he hath by his blessing gained ; If any will say they cannot so well weekly reckon their gains , as by longer spaces of time , I shall not contend with them for that precise time , let it be done monthly , or quarterly , so it be done ; But that somewhat should still be laid by in bank for these uses , rather then left loose to our sudden Charities is sure very expedient , and I doubt not , whoever will make trial of it , will upon experience acknowledge it to be so . 12. The fourth exercise of our Charity is towards the credit of our Neighbour : and of this we may have many occasions ; sometimes towards the innocent , and sometimes also towards the guilty . If one whom we know to be an innocent person be slandered , and traduced , Charity binds us to do what we may for the declaring his innocency , and delivering him from that false imputation , and that not onely by witnessing when we are called to it , but by a voluntary offering our testimony on his behalf , or if the accusation be not before a Court of Justice , and so there be no place for that our more solemn testimony , but that it be onely a slander tost from one to another , yet even there we are to do what we can to cleer him , by taking all occasions publickly to declare , what we know of his innocency . But even to the guilty there is some Charity of this kind to be performed , sometimes by concealing the fault , if it be such that no other part of Charity to others make it necessary to discover , or it be not so notorious , as that it will be sure to betray it self ; The wounds of reputation are of all others the most incureable , and therefore it may well become Christian Charity to prevent them , even where they have been diserved , and perhaps such a tenderness in hiding the fault may sooner bring the offender to repentance , if it be seconded ( as it ought to be ) with all earnestness of private admonition ; But if the fault be such , that it be not to be concealed , yet still there may be place for this Charity , in extenuating , and lessning it , as far as the circumstances will bear ; As if it were done suddenly , and rashly , Charity will allow some abatement of the censure , which would belong to a designed , and deliberate act ; and so proportionably in other circumstances . But the most frequent exercises of this Charity happen towards those of whose either innocency or guilt we have no knowledg , but are by some doubtful actions brought under suspicion ; And here we must remember , that it is the property of love , not to think evil , to judge the best ; and therefore we are both to abstain from uncharitable conclusions of them our selves , and as much as lyes in us , to keep others from them also , and so endeavour to preserve the credit of our neighbour , which is oftentimes as much shaken by unjust suspicions , as it would be by the truest accusation . To these cases I suppose belongs that precept of Christ , Mat. 7. 1. Iudge not ; and when we consider , how that is backt in the following words , That ye be not Iudged , we shall have cause to beleeve it no such light matter , as the world seems to account it ; Our unmerciful judging of others will be paid home to us in the strict , and severe Judgment of God. 13. I have now gone through this Active Charity , as it relates to the four several capacities of our brethren , many of the particulars whereof were before briefly mentioned , when we spake of Justice . If any think it improper , that the same acts should be made part of Justice , and Charity too , I shall desire them to consider , that Charity being by Christs Command become a debt to our brethren , all the parts of it may in that respect be ranked under the head of Justice , since 't is sure paying of debts is a part of that ; Yet because in our common use we do distinguish between the Offices of Justice , and Charity , I have chose to inlarge on them in particular reference to Charity . But I desire it may still be remembred , that whatsoever is under precept , is so much a due from us , that we sin not onely against Charity , but Justice too , if we neglect it ; Which deserves to be considered , the more to stir up our care to the performance , and the rather , because there seems to be a common errour in this point ; Men look upon their acts of mercy , as things purely voluntary , that they have no obligation to ; and the effect of it is this , that they are apt to think very highly of themselves , when they have performed any , though never so mean , but never blame themselves , though they omit all : which is a very dangerous , but withall a very natural fruit of the former perswasion . If there be any Charities , wherein Justice is not concerned , they are those , which for the height , and degrees of them are not made matter of strict duty , that is , are not in those degrees Commanded by God , and even after these 't will be very reasonable for us to labour ; but that cannot be done without taking the lower and necessary degrees in our way ; and therefore let our first care be for them . 14. To help us wherein , there will be no better means then to keep before our eys that grand rule of Loving our Neighbours as our selves ; This the Apostle makes the summe of our Wh●le duty to our Neighbours , Rom. 13. 9. let this therefore be the standard , whereby to measure all thy actions , which relate to others ; Whenever any necessity of thy Neighbours persents it self to thee , ask thy self , whether if thou wert in the like case , thy love to thy self would not make thee industrious for relief , and then resolve thy love to thy Neighbour must have the same effect for him . This is that Royal Law , as St. James calls it , Jam. 2. 8. which all that profess themselves subjects to Christ , must be ruled by ; and whoever is so , will not fail of performing all Charities to others , because 't is sure he would upon the like occasions have all such performed to himself . There is none , but wishes to have his good name defended , his poverty relieved , his bodily suffering succoured ; Onely it may be said , that in the spiritual wants there are some so careless of themselves , that they wish no supply , they desire no reproofs , no instructions , nay , are angry when they are given them ; It may therefore seem , that such men are not by vertue of this rule tied to those sorts of Charities . To this I answer , that the love of our selves , which is here set as the measure of that to our Neighbour , is to be understood to be that reasonable love , which men ought to have , and therefore though a man fail of that due love he owes himself , yet his Neighbour hath not thereby forfeited his right , he has still a claim to such a degree of our love , as is answerable to that , which in right we should bear to our selves , and such I am sure is this care of our spiritual estate , and therefore 't is not our despising our own Souls , that will absolve us from Charity to other mens , yet I shall not much press this duty in such men , it being neither likely that they will be perswaded to it , or do any good by it , their ill example will overwhelm all their good exhortations , and make them unfruitful . 15. There is yet one act of Charity behind , which does not properly fall under any one of the former heads , and yet may relate to them all , and that is the Making Peace , and amity among others ; By doing whereof we may much benefit both the Souls , Bodies , Goods , and Credit of our brethren ; for all these are in danger to strife and contention . The reconciling of enemies is a most blessed work , and brings a blessing on the actors : We have Christs word for it , Blessed are the Peace-makers , Mat. 5. 9. and therefore we may be incouraged diligently to lay hold of all opportunities of doing this Office of Charity , to use all our Art , and endeavour to take up all grudges and quarrels we discern among others ; Neither must we onely labour to restore peace , where it is lost , but to preserve it , where it is : First , generally , by striving to beget in the heart of all we converse with a true value of that most precious Jewel , Peace ; Secondly , particularly , by a timely prevention of those jarres , and unkindnesses , we see likely to fall out . It may many times be in the power of a discreet friend or neighbour , to cure those mistakes , and misapprehensions , which are the first beginning of quarrels and contentions ; and it will be both more easy and more profitable , thus to prevent , then pacify strifes . 'T is sure 't is more easy , for when a quarrel is once broken out , 't is like a violent flame , which cannot so soon be quencht , as it might have been , whilst it was but a smothering fire . And then 't is also more profitable , for it prevents many sins , which in the progress of an open contention , are almost sure to be committed . Solomon sayes , In the multitude of words there wanteth not sin , Prov. 10. 19. which cannot more truly be said of any sorts of words , then those that pass in anger , and then though the quarrel be afterwards composed , yet those sins will still remain on their account ; and therefore 't is a great Charity to prevent them . 16. But to fit a man for this so excellent an Office of Peace Making , 'T is necessary that he be first remarkably peaceable himself ; for with what face canst thou perswade others to that , which thou wilt not practice thy self ? or how canst thou expect thy perswasions should work ? 't will be a ready reply in every mans mouth , Thou Hypocrite cast out first the beam out of thine own eye , Mat. 7. 5. and therefore be sure thou qualify thy self for thy work . There is one point of Peaceableness which seems to be little regarded among men , and that is in the case of Legal trespasses ; Men thingk it nothin to go to Law about every pity trifle , and as long as they have but Law on their side , never think they are to blame : but sure had we that true Peaceableness of spirit , which we ought , we should be unwilling for such slight mattets to trouble , and disquiet our Neighbours . Not that all going to Law is utterly unchristian , but such kind of suits especially , as are upon contentiousness , and stoutness of humour , to defend such an inconsiderable right , as the parting with will do us little or no harm , or which is yet worse , to avenge such a trespass . And even in greater matters , he that shall part with somewhat of his Right , for love of Peace , does surely the most Christianly , and most agreeably to the advice of the Apostle , 1 Cor. 6. 7. rather to take wrong , and suffer our selves to be defrauded . But if the damage be so unsupportable , that it is necessary for us to go to Law , yet even then we must take care of preserving Peace ; first , by carrying still a friendly , and Christian temper towards the party , not suffering our hearts to be at all estranged from him ; secondly , by being willing to yield to any reasonable terms of agreement , whenever they shall be offered ; and truly if we carry not th●s temper of mind in our suits , I see not how they can be reconcileable with that peaceableness so strictly required of all Christians . Let those consider th●s who make it their pleasure themselves to disqui●t their Neighbour , or their Trade to stir up others to do it . This tender regard of Peace both in our selves , and others , is absolutely necessary to be entertained of all those , who own themselves for servants of him , whose title it is to be the Prince of Peace , Isa. 9. 6. 17. All that remains to be toucht on concerning this Charity of the Actions is the extent of it , which must be as large as the former of the Affections , even to the taking in not onely strangers , and those of no relation to us , but even of our bitterest enemies . I have already spoken so much of the Obligation we are under to forgive them , that I shall not here say any thing of that , but that being supposed a duty , 't will sure then appear no unreasonable thing to proceed one step further , by doing them good turns ; for when we have once forgiven them , we can then no longer account them enemies , and so 't will be no hard matter even to flesh and blood to do all kind things to them . And indeed this is the way , by which we must trye the sincerity of our forgiveness : 'T is easy to say , I forgive such a man , but if when an opportunity of doing him good is offered , thou declinest it , 't is apparent there yet lurks the old malice in thy heart ; Where there is a thorough forgiveness , there will be as great a readiness to benefit an enemy , as a friend : ●ay , perhaps in some respects a greater , a true charitable person looking upon it as an especial prize , when he has an opportunity of evidencing the truth of his reconciliation , and obeying the precept of his Saviour , by doing good to them that hate him , Mat 5. 44. Let us therefore resolve that all acts of reall kindness are to be performed to our enemies , for which we have not onely the command , but also the example of Christ , who had not only some inward relentings toward us his obstinate , and most provoking enemies , but shewed it in acts , and those no cheap , or easy ones , but such as cost him his dearest blood . And surely we can never pretend to be either obeyers of his Command , or followers of his example , if we grudge to testify our love to our enemies by those so much cheaper wayes of feeding them in hunger , and the like , recommended to us by the Apostle , Rom. 12. 20. But if we could perform these acts of kindness to enemies in such a manner , as might draw them from their enmity , and win them to Peace , the Charity would be doubled ; And this we should aim at , for that we see the Apostle sets as the end of the forementioned acts of feeding , &c. that we may heap coals of fi●e on their head● , not coals to burn , but to melt them into all love and tenderness towards us ; and this were indeed the most complete way of imitating Christs example , who in all he did , and suffered for us , designed the reconciling of us to himself . 18. I have now shewed you the several parts of our duty to our Neighbour , towards the performance whereof I know nothing more necessary , then the turning out of our hearts that self love , which so often possesses them , and that so wholly , that it leaves no room for Charity , nay , nor justice neither to our Neighbour . By this self-love I mean not that true love of our selves , which is the love and cure of our Souls ( for that would certainly help , not hinder us in this duty ) but I mean that immoderate love of our own worldly interests , and advantages , which is apparently the root of all , both injustice and uncharitableness towards others . We find this sin of self-love set by the Apostle in the head of a whole troop of sins , 2 Tim. 3. 2. as if it were some principal officer in Satans camp , and certainly not without reason , for it never goes without an accursed train of many other sins , which like the Dragons tail Rev. 12. 4. sweeps away all care of duty to others . We are by it made so vehement , and intent upon the pleasing our selves , that we have no regard to any body else , contrary to the direction of St. Paul , Rom. 15. 2. Which is not to please our selves , but every man to please his neighbour for his good to edification ; which he backs with the example of Christ , ver . 3. For even Christ pleased not himself : If therefore we have any sincere desire to have this vertue of charity rooted in our hearts , we must be careful to weed out this sin of self-love , for 't is impossible they can prosper together . 19. But when we have removed this hindrance , we must remember that this , as all other graces proceeds not from our selves , it is the gift of God , and therefore we must earnestly pray to him to work it in us , to send his holy Spirit , which once appeared in the form of a dove , a meek and a g●ll-lesse creature to frame our hearts to the same temper , and enable us rightly to perform this duty . 20. I have now past through those several branches I at first proposed , and shewed you , what is our duty to God , our selves , and our neighbour : Of which I may say as it is , Luk. 10 28. This do and thou shalt live . And surely it is no impossible task to perform this , in such a measure , as God will graciously accept , that is in sincerity , though not in perfection , for God is not that austere Master , Lu. 19. 21. That reap● where he has not sowed , he requires nothing of us , which he is not ready by his grace to enable us to perform ; if we be not wanting to our selves , either in asking it by prayer , or in using it by diligence . And as it is not an impossible , so neither is it such a sad melancholly task , as men are apt to think it . 'T is a special policy of Satans , to do as the spies did , Num 23. 28. bring up an ill report upon this good land , this state of Christian life , thereby to discourage us from entering into it , to fright us with I know not what ●yants , we shall meet with ; but let us not thus be cheated , let us but take the courage to trye , and we shall indeed find it a Canaan , a land fl●wing with milk and honey : God is not in this respect to his people a wilder●ess , a land of darkness , Ier. 2. 31. His service does not bereave men of any true joy , but helps them to a great deal : Christs yoke is an easy , nay a pleasant yoke , his burden a light , yea a gracious burde . There is in the practice of Christian duties a great deal of present pleasure , and if we feel it not , it is because of the resistance our vicious and sinful customes make , which by the contention raises an uneasinesse . But then first that is to be charged only on our selves , for having got those ill customes , and thereby made that hard to us , which in it self is most pleasant , the duties are not to be accused for it . And then secondly , even there the pleasure of subduing those ill habits , overcoming those corrupt customes is such , as hugely outweigheth all the trouble of the combate . 21. But it will perhaps be said , that some parts of piety are of such a nature , as will be very apt to expose us to persecutions , and sufferings in the world , and that those are not joyous but grievous ; I answer , that even in those there is matter of joy : we see the Apostles thought it so , they rejoyced that they were counted worthy to suffer for Christs name , Acts 4. 41. and St. Peter tels us , that if any suffer as a Christian , he is to glorifie God for it , 1 Pet. 4. 16. There is such a force , and vertue in the testimony of a good conscience , as is able to change the greatest suffering into the joyfullest triumph , and that testimony we can never have more clear , and lively , then when we suffer for righteousnesse sake ; so that you see Christianity is very amiable even in its saddest dresse , the inward comforts of it do fat surpasse all the outward tribulations , that attend it , and that even in the instant , while we are in the state of warfare upon earth . But then if we look forward to the crown of our victories , those eternal rewards in heaven , we can never think those tasks sad , though we had nothing at present to sweeten them , that have such recompences await them at the end ; were our labours never so heavy , we could have no cause to faint under them : Let us therefore whenever we meet with any discouragements in our course , fix our eye on this rich prize , and then run with patience the race which is set before us , Heb. 12. 2 Follow the Captain of our salvation through the greatest sufferings , yea even through the same red Sea of blood which he hath waded , whenever our obedience to him shall require it ; for though our fidelity to him should bring us to death it self , we are sure to be no losers by it , for to such he hath promised a Crown of life , the very expectation whereof is able to keep a Christian more cheerful in his fetters and dungeon , then a worldling can be in the midst of his greatest prosperities . 22. All that remains for me farther to add , is earnestly to intreat and beseech the Reader , that without delay , he puts himself into this so pleasant , so gainful a course , by setting sincerely to the practice of all those things , which either by this book , or by any other means he discerns to be his and the further he hath formerly gone out of his way , the more haste it concerns him to make to get into it , and to use the more diligence in walking in it . He that hath a long journey to go , and finds he hath lost a great part of his day in a wrong way , will not need much intreaty either to turn into the right , or to quicken his pace in it . And this is the case of all those that have lived in any course of sin , they are in a wrong road , which will never bring them to the place they aim at ; Nay , which will certainly bring them to the place they most fear and abhor ; much of their day is spent , how much will be left to finish their journey in , none knowes , perhaps the next hour , the next minute the night of death may overtake them ; what a madness is it then for them to defer one moment to turn out of that path , which leads to certain destruction , and to put themselves in that , which will bring them to bliss and glory ? Yet so are men bewitched , and enchanted with the deceitfulness of sin , that no intreaty , no perswasion can prevail with them , to make this so reasonable , so necessary a change , not but that they acknowledge it needful to be done , but they are unwilling to do it yet , they would enjoy all the pleasures of sin , as long as they live , and then they hope at their death , or some little time before it , to do all the business of their Souls ; But , alas ! Heaven is too high to be thus jumped into , the way to it is a long and leasurely ascent , which requires time to walk . The hazards of such deferring are more largely spoken of , in the discourse of Repentance , I shall not here repeat them , but desire the Reader seriously to lay them to heart , and then surely he will think it seasonable counsel that is given by the wise man , Ecclus : 5. 7. Make no tarrying to turn to the Lord , and put not off from day to day . PRIVATE DEVOTIONS For Several OCCASIONS . London , Printed for T. Garthwait , at the little North Door of St. Pauls . CHRISTIAN READER , I Have for the help of thy devotions , set down some FORMS of PRIVATE-PRAYER , upon several occasions ; If it be thought an omission , that there are none for Families , I must answer for my self , that it was not from any opinion , that God is not as well to be worship'd in the Family , as in the Closet ; but because the providence of God and the Church hath already furnish'd thee for that purpose , infinitely beyond what my utmost care could do . I mean the PUBLICK LITURGY , or COMMON-PRAYER , which for all publick addresses to God ( and such are family-Prayers ) are so excellent and useful , that we may say of it as David did of Goliah's sword , 1 Sam. 21. 9. There is none like it . DIRECTIONS for the MORNING . As soon as ever thou awakest in the morning , lift up thy heart to God in this or the like short Prayer . LORD , As thou hast awaked my body from sleep , so by thy grace awaken my soul from sin ; and make me so to walk before thee this day and all the rest of my life , that when the last trumpet shall awake me out of my grave , I may rise to the life immortal , through Jesus Christ. WHEN thou hast thus begun , suffer not ( without some urgent necessity ) any worldly thoughts to fill thy mind , till thou have also payd thy more solemn devotions to Almighty God , and therefore during the time thou art dressing thy self ( which should be no longer then common decency requires ) exercise thy mind in some spiritual thoughts : As for example , Consider to what temptations thy business , or company that day are most like to lay thee open , and arm thy self with resolutions against them ; or again consider , what occasions of doing service to God , or good to thy neighbour are that day most likely to present themselves , and resolve to embrace them , and also contrive ho● thou maist improve them to the uttermost . But especially it will be fit for thee to examine , whether there have any sin escaped thee since thy last nights examination . If after these considerations any farther leisure remain , thou maist profitably imploy it in meditating on the general resurrection ( whereof our rising from our beds is a representation ) and of that dreadful judgment , which shall follow it , and then think with thy self in what preparation thou art for it , and resolve to husband carefully every minute of thy time , towards the fitting thee for that great account . As soon as thou art ready , retire to some private place , and there offer up to God thy Morning Sacrifice of Praise and Prayer . PRAYERS for the MORNING . At thy first kneeling down say , O Holy , Blessed and Glorious Trinity , three Persons and one God , have mercy upon me a miserable sinner . Lord , I know not what to pray for as I ought , O let thy spirit help my infirmities , and enable me to offer up a spiritual sacrifice acceptable to thee by Jesus Christ. A THANKSGIVING . O Gracious Lord , whose mercies endure for ever , I thy unworthy servant , who have so deeply tasted of them , desire to render thee the tribute of my humblest prayses for them ; In thee , O Lord , I live and move and have my being , thou first madest me to be , and then that I might not be miserable , but happy , thou sentest thy Son out of thy bosome to redeem me from the power of my sins , by his grace , and from the punishment of them , by his blood , and by both to bring me to his glory . Thou hast by thy mercy caused me to be born within thy peculiar fold , the Christian Church , where I was early consecrated to thee in Baptism , and have been partaker of all those spiritual helps , which might aid me to perform that Vow I there made to thee , and when by my own willfulnesse or negligence , I have failed to do it , yet thou in thy manifold mercies hast not forsaken me , but hast graciously invited me to repentance , afforded me all means both outward and inward for it , and with much patience hast attended , and not cut me off in the acts of those many damning sins I have committed , as I have most justly deserved . It is O Lord thy restraining grace alone , by which I have been kept back from any the greatest sins , and it is thy inciting and assisting grace alone , by which I have been enabled to do any the least good , therefore not unto me , not unto me , but unto thy name be the praises : For these & all other thy spiritual blessings my Soul doth magnify the Lord , & all that is within me praise his Holy Name . I likewise praise thee for those many outward blessings I enjoy , as Health , Friends , Food , and Raiment , the comforts as well as the necessaries of this life , for those continual protections of thy hand , by which I and mine are kept from dangers , and those gracious deliverances thou hast often afforded out of such as have befallen me , and for that mercy of thine whereby thou hast sweetned and alayed those troubles thou hast not seen fit wholy to remove ; For thy particular preservation of me this night , and all other thy goodness towards me , Lord , grant that I may render thee , not onely the fruit of my lips , but the obedience of my life , that so these blessings here may be an earnest of those richer blessings thou hast prepared for those that love thee , and that for his sake , whom thou hast made the Authour of eternal Salvation to all that obey him , even Jesus Christ. A CONFESSION . O Righteous Lord , who hatest iniquity , I thy sinful creature cast my self at thy feet , acknowledging that I most justly deserve to be utterly abhorred and forsaken by thee , for I have drunk iniquity like water , gone on in a continued course of sin and rebellion against thee , daily committing those things thou forbiddest , and leaving undone those things thou commandest , mine heart which should be an habitation for thy Spirit , is become a cage of unclean birds , of foul and disordered affections , and out of this abundance of the heart my mouth speaketh , my hands act , so that in thought , word and deed I continually transgress against thee . [ Here mention the greatest of thy sins ] Nay , O Lord , I have despised that goodness of thine , which should lead me to Repentance , hardning my heart against all those means thou hast used for my amendment . And now , O Lord , what can I expect from thee but judgment and fiery indignation , that is indeed the due reward of my sins . But , O Lord , there is mercy with thee , that thou mayest be feared , O fit me for that mercy , by giving me a deep and hearty Repentance , and then according to thy goodness let thy anger and thy wrath be turned away from me , look upon me in thy Son , my blessed Saviour , and for the merit of his sufferings , pardon all my sins ; And , Lord , I beseech thee , by the power of thy grace so to renew , and purify my heart , that I may become a new creature , utterly forsaking every evil way , and living in constant , sincere , universal obedience to thee all the rest of my dayes , that behaving my self as a good and faithful servant , I may by thy mercy at last be received into the joy of my Lord ; grant this for Jesus Christ his sake . A PRAYER for GRACE . O Most gracious God , from whom every good and perfect gift cometh , I wretched creature , that am not able of my self so much as to think a good thought , beseech thee to work in me both to will and to do according to thy good pleasure , inlighten my mind , that I may know thee , and let me not be barren , or unfruitful in that knowledg ; Lord , work in my heart a true faith , a purifying hope , and an unfeigned love towards thee , give me a full trust on thee , zeal for thee , reverence of all things that relate to thee , make me fearful to offend thee , thankful for thy mercies , humble under thy corrections , devout in thy service , sorrowful for my sins , and grant that in all things I may behave my self so , as befits a creature to his Creator , a servant to his Lord : enable me likewise to perform that duty I owe to my self , give me that meekness , humility , and contentedness , whereby I may alwayes possess my soul in patience , and thankfulness , make me diligent in all my duties , watchful against all temptations , perfectly pure , and temperate , and so moderate in my most lawful in joyments , that they never become a snare to me ; make me also , O Lord , to be so affected towards my neighbour , that I never transgress that royall Law of thine , of loving him as my self ; grant me exactly to perform all parts of justice , ye●lding to all whatsoever by any kind of right becomes their due , and give me such bowels of mercy & compassion , that I may never fail to do al acts of charity to all men , whether friends ▪ or enemies , according to thy command and example . Finally , I beseech thee , O Lord , to sanctifie me throughout , that my whole spirit , and soul and body may be preserved blamelesse unto the coming of our Lord Jesus Christ ; to whom with thee and the Holy Ghost be all honour and glory for ever : Amen . INTERCESSION . O Blessed Lord , whose mercy is over all thy works , I beseech thee to have mercy upon all men , and grant that the precious ransome which was paid by thy Son for all , may be effectual to the saving of all . Give thy inlightning grace to those that are in darkness , and thy converting grace to those that are in sin ; look with thy tenderest compassions upon the Universal Church , O be favourable and gracious unto Sion , build thou the wals of Jerusalem , unite all those that profess thy Name to thee , by Purity , and Holiness , and to each other by Brotherly love . Have mercy on this desolate Church , and sinful Nation ▪ thou hast moved the Land and divided it , heal the sores thereof for it shaketh , make us so truly to repent of those sins , which have provoked thy Judgments , that thou also mayest turn , and repent , and leave a blessing behind thee . Bless those whom thou hast appointed our Governours , whether in Church , or State , so rule their hearts , and strengthen their hands , that they may neither want will , nor power to punish wickedness and vice , and to maintain Gods true Religion and Vertue . Have pity , O Lord , on all that are in affliction . Be a Father to the fatherless , and plead the cause of the widow , comfort the feeble minded , support the weak , heal the sick , releeve the needy , defend the oppressed , and administer to every one according to their several necessities ; let thy blessings rest upon all that are near and dear to me , and grant them whatsoever thou seest necessary either to their bodies or their Souls , [ Here name thy neerest Relations ] Reward all those that have done me good , and pardon all those that have done , or wisht me evil , and work in them and me all that good which may make us acceptable in thy sight , through Jesus Christ. For PRESERVATION . O Merciful God , by whose bounty alone it is , that I have this Day added to my life , I beseech thee so to guide me in it by thy grace , that I may do nothing which may dishonour thee , or wound my own Soul , but that I may diligently apply my self to do all such good works , as thou hast prepared for me to walk in ; and Lord I beseech thee , give thy Angels charge over me , to keep me in all my wayes , that no evil happen unto me , nor any plague come nigh my dwelling , but that I and mine may be safe under thy gracious protection , through Jesus Christ. O Lord , pardon the wandrings and coldness of these petitions , and deal with me , not according either to my prayers , or deserts , but according to my needs , and thine own rich mercies in Jesus Christ , in whose blessed Name , and Words , I conclude these my imperfect prayers , saying Our Father , &c. DIRECTIONS for NIGHT. AT NIGHT , when it drawes towards the time of rest , bethink thy self , how thou hast passed the day , examine thine own heart , what sin either of Thought , Word , or Deed thou hast committed , what opportunity of doing good thou hast omitted , and whatsoever thou findest to accuse thy self of , confess humbly and penitently to God , renew thy purposes , and resolutions of amendment , and beg his pardon in Christ , and this not slightly , and onely as of course , but with all devout earnestness , and heartiness , as thou wouldst do , if thou wert sure thy death were as neer approaching , as thy sleep , which for ought thou knowest may be so indeed , and therefore thou shouldest no more venture to sleep unreconciled to God , the● thou wouldest dare to die so . In the next place , consider what special and extraordinary mercies thou hast that day received , as if thou hast had any great deliverance , either in thy inward man , from some dangerous temptations , or in thy outward , from any great and apparent danger , and offer to God thy hearty and devout praise for the same ; Or if nothing extraordinary have so happened , and thou hast been kept even from the approach of danger , thou hast not the less but the greater cause to magnify God , who hath by his protection so guarded thee , that not so much as the fear of evil hat● assaulted thee . And therefore omit not to pay him the tribute of humble thankfulness , as well for his usual and daily preservations , as his more extraordinary deliverances . And above all , endeavour still by the considerations of his mercies to have thy heart the more closely knit to him , remembring that every favour received from him is a new engagement upon thee , to love and obey him . PRAYERS for NIGHT. O Holy , blessed and glorious Trinity , three persons and one God , have mercy upon me a miserable sinner . Lord I know not what to pray for as I ought , O let thy Spirit help my infirmities , and enable me to offer up a spiritual Sacrifice acceptable unto thee by Jesus Christ. A CONFESSION . O MOST Holy Lord God , who are of purer eyes then to behold iniquity , now shall I abominable wretch dare to appear before thee , who am nothing but pollution ; I am defiled in my very nature , having a backwardness to all good , and a readiness to all evil ; but I have defiled my self yet much worse by my own actual sins and wicked customes ; I have transgrest my duty to thee , my neighbour , and my self , and that both in thought , in word , in deed , by doing those things which thou hast expresly forbidden , and by neglecting to do those things thou hast commanded me . And this not onely through ignorance , and frailty , but knowingly , and wilfully , against the motions of thy Spirit , and the checks of my own conscience to the contrary . And to make all these out of measure sinful , I have gone on in a daily course of repeating these provocations against thee , notwithstanding all thy calls to , and my own purposes and ●owes of amendmeut ; yea , this very day I have not ceased to add new sins to all my former guilts . [ Here name the Particulars ] And now , O Lord , what shall I say , or how shall I open my mouth , seeing I have done these things , I know that the wages of these sins is death ; but O thou who willest not the death of a sinner , have mercy upon me ; work in me , I beseech thee , a sincere contrition , and a perfect hatred of my sins , and let me not daily confess , and yet as daily renew them , but grant , O Lord , that from this instant I may give a bill of divorce to all my most beloved ●lusts , and then be thou pleased to marry me to thy self , in truth , in righteousness and holiness , And for all my past sins , O Lord , receive a reconciliation ; accept of that ransom thy blessed Son hath paid for me , and for his sake whom thou hast set forth as a propitiation , pardon all my offences , and receive me to thy favour . And when thou hast thus spoken peace to my soul , Lord keep me that I turn not any more to folly , but so establish me with thy grace , that no temptation of the world , the Divel or my own flesh may ever draw me to offend thee , that being made free from sin , and becoming a servant unto God , I may have my fruit unto holiness , and the end everlasting life , through Jesus Christ our Lord. A THANKSGIVING . O Thou Father of mercies , who art kind even to the unthankful , I acknowledg my self to have abundantly experimented , that gracious property of thine , for notwithstanding my daily provocations against thee , thou still heapest mercies and loving kindness upon me . All my contempts and despisings of thy spiritual favours have not yet made thee withdraw them , but in the riches of thy goodness and long-suffering , thou still continuest to me the offers of grace , and life in thy Son. And all my abuses of thy temporal blessings thou hast not punished with an utter deprivation of them , but art still pleased to afford me a liberal portion of them . The sins of this day thou hast not repayed as justly thou might'st , by sweeping me away with a swift destruction , but hast spared and preserved me according to the greatness of thy mercy ; [ Here mention the particular mercies of that day . ] What shall I render unto the Lord for all these benefits he hath done unto me ? Lord , let this goodness of thine lead me to repentance , and grant that I may not only offer thee thanks and praise , but may also order my conversation aright , that so I may at the last see the salvation of God , through Jesus Christ. Here use the Prayer for Grace and that of Intercession appointed for the Morning . For PRESERVATION . O Blessed Lord , the Keeper of Israel , that neither slumbrest nor sleepest , be pleased in thy mercy to watch over me this night , keep me by thy grace from all works of darkness , and defend me by thy power from all dangers , grant me moderate and refreshing sleep , such as may fit me for the duties of the day following . And Lord make me ever mindful of that time , when I shall lye down in the dust , and because I know neither the day , nor the hour of my Masters coming , grant me grace that I may be always ready , that I may never live in such a state , as I shall fear to dye in , but that whether I live , I may live unto the Lord , or whether I dye , I may dye unto the Lord , so that living and dying I may be thine , through Jesus Christ. Vse the same concluding prayer as in the Morning . As thou art putting off thy clothes , thi●k with thy self that the time approaches , that thou must put off thy body also , and then thy soul must appear naked before Gods judgment feat and therefore thou hadst need be careful to make it so clean , and pure by repentance and holiness , that he who will not look on iniquity , may graciously behold and accept it . Let thy bed put thee in mind of thy grave , and when thou lyest down , say , O Blessed Saviour , who by thy precious death and burial didst take away the sting of death and power of the grave , grant me the joyful fruits of that thy victory , and be thou to me in life and death advantage . I will lay me down in peace , and take my rest , for it is thou Lord only , that makest me dwell in safety . Into thy hands I commend my spirit , for thou hast redeemed it , O Lord , thou God of truth . IN the ANCIENT CHURCH there were besides morning and night , Four other times every day which were called HOURS OF PRAYER , and the zeal of thos● first Christians was such , as made them constantly observed . It would be thought too great a strictness now in this lukewarm age , to enj●yn the like frequency , yet I cannot but mention the example , and say , that for those who are not by very necessary business prevented , it will be but reasonable to imitate it , and make up in publick and private those FOUR TIMES of PRAYER besides the OFFICES , already set down for MORNING and NIGHT : and that none may be to seek how to exer I se their devotions at these times , I have added divers COLLECTS for several Graces , whereof every man may use at each such time of Prayer , so many as his zeal and leisure shall point out to him , adding if he please , one of the Confessions appointed for morning or night , and never omitting the LORDS PRAYER . But if any mans state of life be really so busy , as will not allow him time for so long , and solemn devotions , yet certainly there is no man so overlayed with business , but that he may find leisure oftentimes in a day to say the LORDS PRAYER alone ▪ and therefore let him use that if he cannot more . But because it is the Charracter of a Christian , Phil. 3. 20. That he hath his conversation in Heaven , it is very fit that besides these set times of Prayer , he should divers times in a day by short and sudden E●●C●LATIONS , dart up his soul thither . And for this sort of devotion no man can want leisure , for it may be performed in the midst of business ; the Artificer at his work , the husband man at his plough may practice it . Now as he cannot want time , so that he may not want matter for it , I have thought it not unuseful out of that rich store house the BOOK of PSALMS , to furnish him with some texts , which may very fitly be used for this purpose , which being learned by heart will alwayes be ready at hand to imploy his devotion ; and the matter of them being various , some for pardon of sin some for grace , some for the light of Gods countenance , some for the church , some for thanksgiving , &c. every man may fit himself a cord●n● to the tresent need and temper of his soul. I have given these not as a full collection , but only as a taste , by which the Readers appeti●e may be raised to search after more in that Book , and other parts of holy Scripture . COLLECTS for several GRACES . For FAITH . O Blessed Lord , whom without Faith it is impossible to please , let thy Spirit I beseech thee work in me such a Faith as may be acceptable in thy sight , even such as worketh by love , O let me not rest in a dead ineffectual Faith , but grant that it may be such as may shew it self by my works , that it may be that victorious Faith which may enable me to overcome the world , and conform me to the Jmage of that Christ , on whom I beleeve , that so at the last I may receive the end of my Faith , even the salvation of my soul , by the same Jesus Christ. For HOPE . O Lord ; who art the hope of all the ends of the earth , let me never be destitute of a well grounded hope , nor yet possest with a vain presumption , suffer me not to think thou wilt either be reconciled to my sins , or reject my repentance , but give me , I beseech thee , such a hope as may be answerable to the onely ground of hope , thy promises , and such as may both incourage and enable me to purifie my self from all filthiness , both of flesh and Spirit , that so it may indeed become to me an anchor of the soul , both sure and stedfast entering even within the vail , whither the forerunner is for me entered , even Jesus Christ my high Priest and blessed Redeemer . For the LOVE of GOD. O Holy and gracious Lord , who art infinitely excellent in thy self , and infinitely bountiful and compassionate towards me , I beseech thee suffer not my heart to be so hardned through the deceitfulness of sin , as to resist such charmes of love , but let them make deep and lasting impressions on my soul. Lord , thou art pleased to require my heart , and thou onely hast right to it . O let me not be so sacrilegiously unjust as to alienate any part of it , but enable me to render it up whole and entire to thee . But , O my God , thou seest it is already usurped , the world with its vanities hath seized it , and like a strong man armed keeps possession , O thou who art stronger come upon him , and take this unworthy heart of mine as thine own spoil , refine it with that purifying fire of thy love , that it may be a fit habitation for thy Spirit : Lord , if thou see it fit , be pleased to let me taste of those joyes , those ravishments of thy love , wherewith thy Saints have bin so transported . But if in this I know not what I ask , if I may not chuse my place in thy Kingdome , yet O Lord deny me not to drink of thy cup , let me have such a sincerity and degree of love , as may make me endure any thing for thy sake , such a perfect love as may cast out all fear and all sloth too , that nothing may seem to me too grievous to suffer , or too difficult to do in obedience to thee , that so expressing my love by keeping thy Commandments , I may by thy mercy at last obtain that Crown of life , which thou hast promised to those that love thee , through Jesus Christ our Lord. For SINCERITY . O Holy Lord , who requirest truth in the inward parts , I humbly beseech thee to purge me from all hypocrisy and unsincerity . The heart , O Lord , is deceitful above all things , and my heart is deceitful above all hearts , O thou who searchest the heart , and reins , try me , and seek the ground of my heart , and suffer not any accursed thing to lurk within me but purify me even with fire , so thou consume my dross . O Lord , I cannot deceive thee , but I may most easily deceive my self , I beseech thee let me not rest in any such deceit , but bring me to a sight and hatred of my most hidden corruptions , that I may not cherish any one darling lust , but make an utter destruction of every Amalekite ; O suffer me not to speak peace to my self , when there is no peace , but grant I may judge of my self , as thou judgest of me , that I may never be at peace with my self , till I am at perfect peace with thee , and by purity of heart be qualified to see thee in thy Kingdom , through Jesus Christ. For DEVOTION in PRAYER . O Gracious Lord God , who not onely permittest , but invitest us miserable and needy creatures , to present our petition to thee , grant I beseech thee , that the frequency of my prayer may be somewhat proportionable to those continual needs I have of thy mercy : Lord , I confess , it is the greatest honour and the greatest advantage , thus to be allowed access to thee , yet so sottish and stupid is my profane heart , that it shuns or frustrates the opportunities of it . My Soul , O Lord , is possest with a spirit of infirmity , it is bowed together , and can in no wise lift up it self to thee . O be thou pleased to cure this sad , this miserable disease , to inspirit and inliven this earthy drossy heart , that it may freely mount towards thee , that I may set a true value on this most valuable priviledge , and take delight in approaching to thee , and that my approaches may be with a reverence , some way answerable to that awful Majesty I come before , with an importunity and earnestness , answerable to those pressing wants I have to be supplied , and with such a fixedness and attention of mind , as no wandring thoughts may interrupt ; that I may no more incur the guilt of drawing neer to thee with my lips , when my heart is far from thee , or have my prayers turned into sin , but may so ask that I may receive , seek that I may find , knock that it may be opened unto me ; that from praying to thee here , I may be translated to the praising thee eternally in thy glory , through the merits and intercession of Jesus Christ. For HUMILITY . O Thou High and Lofty one , that inhabitest Eternity , yet art pleased to dwell with the humble spirit , pour into my heart , I beseech thee , that excellent grace of Humility , which may utterly work out all those vain conceits I have of my self ; Lord convince me powerfully of my own wretchedness , make me to see that I am miserable , and poor , and blind , and naked , and not onely dust , but sin , that so in all thy dispensations towards me I may lay my hand upon my mouth , and heartily acknowledge that I am less then the least of thy mercies , and greater then the greatest of thy Judgements . And , O Lord , grant me not onely to walk humbly with my God , but even with men also , that I may not onely submit my self to thy rebukes , but even to those of my fellow Christians , and with meekness receive and obey their admonitions . And make me so to behave my self towards all , that I never do any thing through strife or vain-glory ; and to that end grant , that in lowliness of mind I may esteem every other man better then my self , and be willing that others should esteem them so also ; that I neither nourish any high opinion of my self , nor covet one among others , but that despising the vain praise of men , I may seek that praise which cometh from thee onely . That so in stead of those mean servile Arts I have used to recommend me to the esteem of men , I may now imploy all my industry and care to approve my self to thee , who resistest the proud , and giveth grace to the humble : grant this , O Lord , for his sake , who humbled himself unto the death of the Corss , Jesus Christ. For the FEAR of GOD. O Glorious Majesty , who onely art high , and to be feared , possess my Soul with a Holy awe and reverence of thee , that I may give thee the honour due unto thy Name , and may bear such a respect to all things which relate to thee , that I may never prophane any Holy thing , or sacrilegiously invade what thou hast set apart to thy self . And , O Lord , since thou art a God that wilt not clear the guilty , let the dread of thy justice make me tremble to provoke thee in any thing , O let me not so misplace my fear , as to be afraid of a man that shall die , and of the Son of m●n who shall be made as grass , and forget the Lord my Maker ; But replenish my Soul with that fear of the Lord , which is the beginning of wisdom , which may be as a bridle to all my brutish appetites , and keep me in a constant conformity to thy Holy will ▪ Hear me , O Lord , I beseech thee , and put this fear in my heart , that I may not depart from thee , but may with fear and trembling work out my own Salvation , through Jesus Christ. For TRUST on GOD. O Almighty Lord , who never failest them that trust on thee , give me grace , I beseech thee , in all my difficulties and distresses , to have recourse to thee , to rest and depend on thee ; thou shalt keep him , O Lord , in perfect peace , whose mind is staid on thee , O let me alwayes rest on this firm Pillar , and never exchange it for the broken reeds of worldly succours , suffer not my heart to be overcharged with cares of this life , taking thought what I shall eat , or drink , or wherewithall I shall be clothed , but grant , that having by honest labour and industry done my part , I may cheerfully commit my self to thy providence , casting all my care upon thee , and being careful for nothing , but to be of the number of those whom thou ownest and carest for , even such as keep thy Testimonies and think upon thy Commandments to do them . That seeking first thy Kingdom and the righteousness thereof , all these outward things may be added unto me , in such a measure as thy wisdom knowest best for me ; grant this , O Lord , for Jesus Christ his sake . For THANKFULNES . O Most Gracious and Bountiful Lord , who fillest all things living with good , and expectest no other return ▪ but praise and thanksgiving , let me O Lord , never defraud thee of that so easy tribute , but let my heart be ever filled with the sense , and my mouth with the acknowledgment of thy mercies . It is a joyful and a pleasant thing to be thankful , O suffer me not , I beseech thee , to loose my part in that Divine pleasure , but grant that as I daily receive blessings from thee , so I may daily from an affectionate and devout heart offer up thanks to thee , and grant that not onely my lips , but my life may shew forth thy praise , by consecrating my self to thy service , and walking in Holiness and Righteousness before thee all the dayes of my life , through Jesus Christ my Lord and blessed Saviour . For CONTRITION . O Holy Lord , who art a merciful embracer of true penitents , but yet a consuming fire towards obstinate sinners , how shall I approach thee , who have so many provoking sins to inflame thy wrath , and ●o little sincere repentance to incline thy mercy ! O be thou pleased to soften and melt this hard obdurate heart of mine , that I may heartily bewail the iniquities of my life , strike this rock , O Lord , that the waters may flow out , even flouds of tears , of wash my polluted conscience ; My drowzy Soul hath too long slept securely in sin , Lord , awake it , though it be with thunder , and let me rather feel thy terrours , then not feel my sin . Thou sentest thy blessed Son to heal the broken hearted , but Lord what will that avail me , if my heart be whole . O break it , that it may be capable of his healing vertue ; and grant , I beseech thee , that having once tasted the bitterness of sin , I may flye from it , as from the face of a serpent , and bring forth fruits of repentance , in amendment of life , to the praise and glory of thy grace , in Jesus Christ our blessed Redeemer . For MEEKNES . O Blessed Jesu , who wert led as a sheep to the slaughter , Let , I beseech thee , that admirable example of Meekness quench in me all sparks of anger , and revenge , and work in me such a gentleness , and calmness of spirit , as no provocations may ever be able to disturb . Lord , grant , I may be so far from offering the least injury , that I may never return the greatest , any otherwise then with prayers and kindness , that I who have so many talents to be forgiven by thee , may never exact pence of my brethren , but that putting on bowels of mercy , meekness , long-suffering , thy peace may rule in my heart , and make it an acceptable habitation to thee , who art the Prince of peace , to whom , with the Father , and Holy Spirit , be all honour and glory for ever . For CHASTITY . O Holy and immaculate Jesus , whose first descent was into the Virgins womb , and who doest still love to inhabite only in pure & virgin hearts , I beseech thee send thy Spirit of purity to cleanse me from all filthiness , both of flesh and spirit ; my body , O Lord , is the Temple of the Holy Ghost , O let me never pollute that Temple with any uncleanness . And because out of the heart proceed the things that defile the man , Lord , grant me to keep my heart with all diligence , that no impure or foul thoughts be harboured there , but enable me , I beseech thee , to keep both body and Soul pure and undefiled , that so I may glorify thee here both in my body and spirit , and be glorified in both with thee hereafter . For TEMPERANCE . O Gracious Lord who hast in thy bounty to mankind afforded us the use of thy good creatures , for our corporal refreshment , grant I may alwayes use this liberty with thankfulness , and moderation , O let me never be so enslaved to that brutish pleasure of the taste , that my Table become a snare to me , but give me , I beseech thee , a perfect abhorrence of all degrees of excess , and let me eat and drink onely for those ends , and according to those measures , which thou hast assigned me , for health and not for luxury . And Lord , grant that my pursuits may be , not after the meat that perisheth , but after that which endureth to everlasting life , that hungring and thirsting after righteousness , I may be filled with thy grace here , and thy glory hereafter , through Jesus Christ. For CONTENTEDNES . O Merciful God , thy wisdom is infinite to choose , and thy love forward to dispence good things to us , O let me alwayes fully and intirely resign my self to thy disposals , have no desires of my own , but a perfect satisfaction in thy choices for me , that so in whatsoever estate I am , I may be therein content . Lord grant I may never look with murmuring on my own condition , nor with envy on other mens . And to that end I beseech thee , purge my heart of all covetous affections , O let me never yield up any corner of my Soul to Mammon , but give me such a contempt of these fading riches , that whether they increase o● decrease , I may never set my heart upon them . But that all my care may be to be rich towards God , to lay up my treasure in Heaven , that I may so set my affections on things above , that when Christ who is my life shall appear , I may also appear with him in glory . Grant this , O Lord , for the merits of the same Jesus Christ. For DILIGENGE . O Lord , who hast in thy wisdom ordained that man should be born to labour , suffer me not to resist that design of thine , by giving my self up to sloth , and idleness ; But grant I may so imploy my time , and all other talents thou hast intrusted me with , that I may not fall under the sentence of the slothful and wicked servant ; Lord , if it be thy will , make me some way useful to others , that I may not live an unprofitable part of mankind , but however , O Lord , let me not be useless to my self , but grant , I may give all diligence to make my calling and election sure ; My Soul is beset with many and vigilant adversaries , O let me not fold my hands to sleep in the midst of so great dangers , but watch and pray , that I enter not into temptation , enduring hardness , as a good souldier of Jesus Christ , till at last from this state of warfare , thou translate me to the state of triumph and bliss , in thy Kingdom , through Jesus Christ. For JUSTICE . O Thou King of righteousness , who hast Commanded us to keep judgement and do Justice , be pleased by thy grace to cleanse my heart and hands from all fraud and injustice , and give me a perfect integrity and uprightness in all my dealings . O make me ever abhor to use my power to oppress , or my skill to deceive my brother , and grant I most strictly observe that sacred rule , of doing as I would be done to , that I may not dishonour my Christian profession , by an unjust or fraudulent life , but in simplicity , and godly sincerity , have my conversation in this life , never seeking to heap up treasures of wickedness , but preferring a little with righteousness , before great revenues without right . Lord , make me exactly careful to render to every man what by any sort of obligation becomes his due , that I may never break the bond of any of those relations , thou hast placed me in , but may so behave my self towards all , that none may have any evil thing to say of me : That so if it be possible , I may have peace with all men , or however I may by keeping innocency and taking heed to the thing that is right , have peace at the last , even peace with thee , through Jesus Christ our Lord. For CHARITY . O Merciful Lord , who hast made of one blood , and redeemed by one ransome all Nations of men , let me never harden my bowels against any that partake of the same nature and redemption with me , but grant me an Universal Charity towards all men . Give me , O thou Father of compassions , such a tenderness and meltingness of heart , that I may be deeply affected with all the miseries and calamities outward or inward of my brethren , and diligently imploy all my abilities for their succour and relief . O let not an unchristian self-love possess my heart , but drive out that accursed spirit , and let thy Spirit of love enter and dwell there , and make me seek not to please my self , but my Neighbour for his good to edification , even as Christ pleased not himself . Lord , make me a faithful steward of all those talents , thou hast committed to me , for the benefit of others , that so when thou shalt call me to give an account of my stewardship , I may do it with joy and not with grief : grant this , merciful Lord , I beseech thee for Jesus Christ his sake . For PERSEVERANCE . O Eternal and unchangeable Lord God , who art the same yesterday and to day and for ever . Be thou pleased to communicate some small ray of that excellence , some degree of that stability to me thy wretched creature , who am light and unconstant , turned about with every blast ; my understanding is very deceivable , O establish it in thy truth , keep it from the snares of seducing spirits , that I may not be led away with the errour of the wicked ▪ and fall from my own stedfastness ; my will also , O Lord , is irresolute , and wavering , and doth not cleave stedfastly unto God , my goodness is but as the morning cloud , & as the early dew it passeth away . O strengthen and confirm me , and what ever good work thou hast wrought in me , be pleased to accomplish and perform it , until the day of Christ. Lord thou seest my weakness , and thou knowest the number and strength of those temptations I have to struggle with , O leave me not to my self , but cover thou my head in the day of battel , and in all spiritual combats make me more then conquerour , through him that loved me . O let no terrours or flatteries either of the world , or my own flesh ever draw me from my obedience to thee , but grant that I may continue stedfast , unmoveable , alwayes abounding in the work of the Lord , and by patient continuance in well-doing , seek , and at last obtain glory , and honour , and immortality , and eternal life , through Jesus Christ our Lord. A brief Paraphrase of the LORDS PRAYER To be used as a Prayer . [ Our FATHER which art in Heaven . ] O Lord , who dwellest in the highest heavens , thou art the Author of our being , thou hast also begotten us again unto a lively hope , and carryest towards us the tenderness and bowels of a most compassionate father , O make us to render to thee the love and obedience of children ; and that we may resemble thee our father in heaven ( that place of true delight and purity ) give us a holy disdain of all the deceitful pleasures and foul pollutions of this world , and so raise up our minds that we may alwayes have our conversation in heaven , from whence we look for our Saviour the Lord Jesus Christ. [ 1. Hallowed be thy Name . ] Strike such an awe into all our hearts , that we may humbly reverence thee in thy Name , which is great , wonderful , and holy , and carry such a sacred respect to all things that relate to thee and thy worship , as may express our reverence of thy great Majesty : Let all the people praise thee , O God , let all the people praise thee . [ 2. Thy Kingdome Come . ] Establish thy throne and rule for ever in our souls , and by the power of thy grace subdue all those rebellious corruptions that exalt themselves against thee , they are those enemies of thine which would not that thou shouldst reign over them , O let them be brought forth and slain before thee , and make us such faithful subjects of this thy Kingdome of Grace , that we may be capable of thy kingdome of glory , and then Lord Jesus come quickly . [ 3. Thy Will be done in earth , &c. ] Enable us by thy grace cheerfully to suffer thy will in all thy inflictions , and readily to perform it in all thy commands , give us of that heavenly zeal to thy service , wherewith the blessed Angels of thy presence are inspired , that we may obey thee with the like fervor and alacrity , and that following them in their obedience , we may be joyned with them to sing eternal praises in thy Kingdome to God , and to the Lamb for ever . [ 4. Give us this day our daily bread . ] Give us that continual supply of thy grace , which may sustein and nourish our souls unto eternal life . And be thou pleased also to provide for our bodies all those things which thou seest fit for their support , through this our earthly pilgrimage , and make us cheerfully to rest on thee for them , first seeking thy Kingdome and the righteousness thereof , and then not doubting but all these things shall be added unto us . [ 5. Forgive us our Trespasses as we forgive them , &c. ] Heal our souls , O Lord , for we have sinned against thee , let thy tender mercies abound towards us , in the forgiveness of all our offences ; And grant O Lord , that we may never forfeit this pardon of thine , by denying ours to our brethren , but give us those bowels of compassion to others which we stand in so much greater need of from thee , that we may forgive as fully and finally upon Christs Command , as we desire to be forgiven , for his merits and intercession . [ 6. Lead us not into Temptation but deliver , &c. ] O Lord , we have no strength against those multitudes of temptations that daily assalt us , onely our eyes are upon thee , O be thou pleased either to restrain them or assist us , and in thy faithfulness suffer us not to be tempted above that we are able , but in all our temptations make us a way to escape that we be not overcome by them , but may when thou shalt call us to it , resist even unto blood ▪ striving against sin , that being faithful unto death , thou mayest give us the crown of life . [ For thine is the Kingdome , the Power , &c. ] Hear us and graciously answer our petitions for thou art the great King over all the earth whose Power is infinite and artable to do for us above all that we can ask or think , and to whom belongeth the Glory of all that good thou workest in us or for us . Therefore blessing , honour , glory and power be unto him , that sitteth upon the throne , to our God , for ever and ever . Amen . PIOUS EJACULATIONS Taken out of the Book of PSALMS . For PARDON of SIN . HAve mercy on me , O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness and cleanse me from my sin . Turn thy face from my sins , and put out all my misdeeds . My misdeeds prevail against me , O be thou merciful unto my sins . Enter not into judgment with thy servant , for in thy sight shall no man living be justified . For thy names sake , O Lord , be merciful unto my sin , for it is great . Turn thee O Lord and deliver my soul , O save me for thy mercies sake . For GRACE . TEach me to do the thing that pleaseth thee , for thou art my God. Teach me thy way O Lord , and I will walk in thy truth , O knit my heart to thee , that I may fear thy name . Make me a clean heart O God , and renew a right spirit within me . O let my heart be found in thy statutes , that I be not ashamed . Incline my heart unto thy Testimonies , and not to covetousnesse . Turn away mine eyes , least they behold vanity , and quicken thou me in thy way . I am a stranger upon earth , O hide not thy Commandments from me . Lord teach me to number my dayes , that I may apply my heart unto Wisdome . For the LIGHT of Gods COUNTENANCE : LOrd , why abhorrest thou my soul , and hidest thy face from me , O hide not thou thy face from me , nor cast thy servant away in displeasure . Thy loving kindnesse is better then life it self . Lord lift thou up the light of thy countenance upon me . Comfort the Soul of thy servant , for unto thee , O Lord , do I lift up my Soul. THANKSGIVING . I Will alwayes give thanks unto the Lord , his praise shall ever be in my mouth . Thou art my God , and I will thank thee , thou art my God and I will praise thee . I will sing unto the Lord , as long as I live , I will praise my God whilest I have my being . Praised be God which hath not cast out my prayer , nor turned his mercy from me . Blessed be the Lord God , even the God of Israel , which onely doth wondrous things . And blessed be the Name of his Majesty for ever , and all the earth shall be filled with his Majesty ; Amen , Amen . For DELIVERANCE from TROUBLE . BE merciful unto me , O Lord , be merciful unto me , for my Soul trusteth in thee , and under the shadow of thy wings shall be my refuge , until these calamities be overpast . Deliver me , O Lord , from mine enemies , for I flye unto thee to hide me . O keep my Soul , and deliver me , let me not be confounded , for I have put my trust in thee . Mine eyes are ever looking unto the Lord , for he shall pluck my feet out of the net . Turn thee unto me , and have mercy upon me , for I am desolate and in misery . The sorrowes of my heart are enlarged , O bring thou me out of my troubles . For the CHURCH . O Be favourable and gracious unto Sion , build thou the walls of Jerusalem . O God , wherefore art thou absent from us so long ? Why is thy wrath so hot against the sheep of thy pasture ? O think upon thy Congregation , whom thou hast purchased and Redeemed of old . Look upon the Tribe of thine Inheritance , and Mount Sion where thou hast dwelt . It is time for thee , Lord , to lay to thy hand , for they have destroyed thy Law. Arise , O God , and maintain thine own cause . Deliver Israel , O God , out of all his troubles . Brief heads of SELF-EXAMINATION , Especially before the SACRAMENT , Collected out of the foregoing Treatise , concerning the breaches of our DUTY . To GOD. NOt believing there is a God. Not believing his Word . Not believing it Practically , so as to live according to our belief . Despairing of Gods mercy , so as to neglect duty . Presuming groundlesly on it , whilest we go on in wilful sin . Not loving God for his own excellencies . Not loving him for his goodness to us . Not labouring to please him . Not desiring to draw neer to him in his Ordinances . Not longing to enjoy him in Heaven . Not fearing God so as to keep from offending him . Fearing man above him , by committing sin , to shun some outward suffering . Not trusting on God in dangers and distresses . Using unlawful means to bring us out of them . Not depending on God for supply of our wants . Immoderate care for outward things . Neglecting to labour , and expecting God should support us in our idleness . Not looking up to God for a blessing on our honest endeavours . Not having a high esteem of God. Not submitting obediently to act his will. Not patiently suffering it , but murmuring at his corrections . Not amending by them . Not being thankful to him . Not acknowledging his wisdom in choosing for us , but having eager and impatient desires of our own . Not honouring God by a reverend usage of the things that relate to him . Behaving our selvs irreverently in his House Robbing God , by taking things that are consecrated to him . Profaning Holy times , the Lords Day , and the Feasts , and Fasts of the Church . Neglecting to read the Holy Scriptures , not marking when we do read . Being careless to get knowledg of our duty . Chusing rather to continue ignorant , then put our selves to the pains or shame of learning . Placing Religion in hearing of Sermons , without practising them . Breaking our vow made at Baptism . By resorting to witches , and conjurers ; i. e. to the Devil . By loving the pomps and vanities of the world , and following its sinful customes . By fulfilling the lusts of the flesh . Profaning the Lords Supper . By coming to it ignorantly , without examination , contrition , and purposes of new life . By behaving our selves irreverently at it , without devotion , and spiritual affection . By neglecting to keep the promises made at it . Profaning Gods Name , by blasphemous thoughts , or discourse . Giving others occasion to blaspheme him , by our vile and wicked lives . Taking unlawful oaths . Perjury . Swearing in ordinary communication . Not worshipping God. Omitting prayers , publick or private , and being glad of a pretence to do so . Asking unlawful things , or to unlawful ends . Not purifying our hearts from sin , before we pray . Not praying with Faith and Humility . Coldness and deadness in prayer . Wandring thoughts in it . Irreverent gestures of body in prayer . Neglecting the duty of Repentance . Not calling our selves to daily account for our sins . Not assigning any set or solemn times , for humiliation , and confession , or too seldom . Not deeply considering our sins , to beget , contrition for them . Not acting revenges on our selves , by fasting , and other acts of Mortification . Outward Idolatry in worshipping of creatures . Inward Idolatry , in placing our love , joy , and other affections more on creatures , then the Creator . To our SELVES . Being pufft up with high conceits of our selves : In respect of natural parts as beauty , wit , &c Of worldly riches , and honours . Of Grace . Greedily seeking the praise of men . Directing Christian Actions , as prayer , almes , &c. to that end . Committing sins , to avoid reproach from wicked men . Disturbing our minds with anger , and peevishness . Not carefully examining , what our estate towards God is . Not trying our selves by the true rule , i. e. our obedience to Gods Commands . Not weighing the lawfulness of our actions , before we venture on them . Not examining our past actions , to repent of the ill , to give God the glory of the good . Uncontentedness in our estates . Greedy desires after honour and riches . Seeking to gain them by sinful means . Envying the condition of other men . Being negligent in observing , and resisting temptations . Not improving Gods gifts , outward or inward , to his honour . Abusing our natural parts , as wit , memory , strength , &c. to sin . Neglecting , or resisting the motions of Gods Spirit . Uncleanness , adultery , fornication , unnatural lusts , &c. Uncleanness of the eye , and hand . Filthy , and obscene talking . Impure fancies , and desires . Heightning of lust , by pampering the body . Not labouring to subdue it , by fasting or other severities . Eating too much . Making pleasure , not health , the en● of eating . Being too curious , or costly in meats . Drunkenness . Drinking more then is useful to our bodies , though not to drunkenness . Wasting the time , or estate , in good fellowship . Abusing our strength of brain , to the makeing others drunk . Immoderate sleeping . Idleness , and negligence in our callings . Using unlawful recreations . Being too vehement upon lawful ones . Spending too much time at them . Being drawn by them to anger , or covetousness . Being proud of apparel . Striving to go beyond our rank . Bestowing too much time , care , or cost about it . Abstaining from such excesses , not out of conscience , but covetousness . Pinching our bodies , to fill our purses . To our NEIGHBOUR . Being injurious to our Neighbour . Delighting causlesly to grieve his mind . Ensnaring his Soul in sin , by command , counsel , enticement , or example . Affrighting him from Godliness , by our scoffing at it . Not seeking to bring those to Repentance , whom we have led into sin . Murder open , or secret . Drawing men to intemperance or other vices , which may bring diseases or death . Stirring men up to quarrelling , and fighting Maiming , or hurting the body of our Neighbour . Fierceness , and rage against him . Coveting our Neighbours wife . Actually defiling her . Spoiling the goods of others , upon spight and mal●ce . Coveting to gain them to our selves . Oppressing by violence , and force , or colour of Law. Not paying what we borrow . Not paying what we have voluntarily promised . Keeping back the wages of the servant , and hireling . Unfaithfulness in trusts , whether to the living or dead . Using Arts of deceit , in buying and selling . Exacting upon the necessities of our Neighbours . Blasting the credit of our Neighbour : By False Witness . By Railng . By whispering . Incouraging others in their slanders . Being forward to beleeve ill reports of our Neighbour . Causeless suspicions . Rash judging of him . Despising him for his infirmities . Inviting others to do so by scoffing and deriding him . Bearing any malice in the heart . Secret wishing of death , or any kind of hurt to our Neighbour . Rejoicing , when any evil befalls him . Neglecting to make what satisfaction we can , for any sort of injury done to our Neighbour . Lying . Churlish , and proud behaviour to others . Froward and peevish conversation . Bitter and reproachful language . Cursing . Not paying the respect due to the qualities or gifts of others . Proudly overlooking them . Seeking to lessen others esteem of them . Not imploying our abilities whether of mind or estate , in administring to those whose wants require it . Unthankfulness to our Benefactours . Especially those that admonish us . Not amending upon their reproof . Being angry at them for it . Not reverencing our Civil Parent , the lawful Magistrate . Judging and speaking evil of him . Grudging his just tributes . Sowing sedition among the people . Refusing to obey his lawful commands . Rising up against him , or taking part with them that do . Despising our Spiritual Fathers . Not loving them for their works sake . Not obeying those Commands of God they deliver to us . Seeking to withold from them their just maintenance . Forsaking our lawful Pastors ; to follow factious teachers . Stubborn and irreverent behaviour to our natural Parents . Despising and publishing their infirmities . Not loving them , nor endeavouring to bring them joy and comfort . Contemning their counsels . Murmuring at their Government . Coveting their estates , though by their death . Not ministring to them in their wants of all sorts . Neglecting to pray for Gods blessing on these several sorts of Parents . Want of natural affection to children ▪ Mothers refusing to nurse them without a just impediment , Not bringing them timely to Baptism . Not early instructing them in the wayes of God. Suffering them for want of timely correction to get customes of sin . Setting them evil examples . Discouraging them by harsh & cruel usage . Not providing for their subsistence , according to our ability . Consuming their portions in our own riot . Reserving all till our death , and letting them want in the mean time . Not seeking to entail a blessing on them by our Christian lives . Nor heartily praying for them . Want of affection to our natural brethren . Envyings & heart-burnings towards them . Not loving our spiritual brethren ; i. e. our fellow Christians . Having no fellow-feeling of their sufferings . Causelesly forsaking their commnnion in Holy Duties . Not taking deeply to heart the desolations of the Church . Marrying within the degrees forbidden . Marrying for undue ends , as covetousness , lust , &c. Unkind , froward , and unquiet behaviour towards the husband , or wife . Unfaithfulness to the bed . Not bearing with the infirmities of each other . Not endeavouring to advance one anothers good , spiritual or temporal . The wife resisting the lawful command of her husband . Her striving for rule and dominion over him . Not praying for each other . Unfaithfulness to a friend . Betraying his secrets . Denying him assistance in his needs . Neglecting lovingly to admonish him . Flattering him in his faults . Forsaking his friendship upon flight , or no cause . Making leagues in sin , in stead of vertuous friendships . Servants disobeying the lawful commands of their Masters . Purloining their goods . Carelesly wasting them . Murmuring at their rebukes . Idleness . Eye service . Masters using servants tyrannically and cruelly . Being too remiss , and suffering them to neglect their duty . Having no care of their Souls . Not providing them means of instruction in Religion . Not admonishing them , when they commit sins . Not allowing them time , and opportunity for prayer , and the worship of God. Want of bowels , and Charity to our Neighbours . Not heartily desiring their good spiritual , or temporal . Not loving , and forgiving enemies . Taking actual revenges upon them . Falsen●ss , professing kindness , and acting none . Not labouring to do all good we can to the Soul of our Neighbour . Not assisting him to our power in his bodily distresses . Not defending his good name , when we know or beleeve him slandered . Denying him any neighbourly office , to preserve or advance his estate . Not defending him from oppression , when we have power . Not relieving him in his poverty Not giving liberally , or cheerfully . Not loving peace . Going to Law upon slight occasions . Bearing inward enmity to those we sue . Not labouring to make peace among others . The use of this Catalogue of sins is this : Upon dayes of Humiliation , especially before the Sacrament , read them consideringly over , and at every particular ask thine own heart , Am I guilty of this ? And whatsoever by such examination thou findest thy self faulty in , confess particularly , and humbly to God , with all the heightning circumstances , which may any way increase their guilt , and make serious resolutions against every such sin , for the future ; After which thou mayest use this f●rm f●ll●wing . O LORD , I am ashamed , and blush to lift up my face to thee , for my iniquities are increased over my head , and my trespass is growen up even unto Heaven . I have wrought all these great provocations , and that in the most provoking manner , they have not been onely single but repeated acts of sin : for , O Lord , of all this black Catalogue which I have now brought forth before thee , how few are there which I have not often committed , nay , which are not become even habitual and customary to me ? And to this frequency , I have added both a greediness , and obstinacy in sinning , turning into my course as the horse rusheth into the battel , doing evil with both hands , earnestly , yea hating to be reformed , and casting thy words behind me , quenching thy Spirit within me , which testified against me , to turn me from my evil wayes , and frustrating all those outward means , whether of judgment or mercy , which thou hast used to draw me to thy self . Nay , O Lord , even my repentances may be numbred amongst my greatest sins , they have sometimes been feigned and hypocritical , alwayes so slight and ineffectual , that they have brought forth no fruit in amendment of life , but I have still returned with the dog to his vomit , and the sow to the mire again , and have added the breach of resolutions and vowes , to all my former guilts . Thus , O Lord. I am become out of measure sinful , and since I have thus chosen death , I am most worthy to take part in it , even in the second death , the lake of fire and brimstone . This this , O Lord , is in justice to be the portion of my cup , to me belongs nothing but shame and confusion of face eternally . But to thee , O Lord God , belongeth mercy and forgiveness , though I have rebelled against thee . O remember not my sins and offences , but according to thy mercy think thou upon me O Lord for thy goodness . Thou sentest thy Son to seek and to save that which was lost , behold , O Lord , I have gone astray like a sheep that is lost , O seek thy servant , and bring me back to the Shepherd and Bishop of my Soul ; let thy Spirit work in me a hearty sense and detestation of all my abominations , that true contrition of heart , which thou hast promised not to despise . And then be thou pleased to look on me , to take away all iniquity , and receive me graciously , and for his sake who hath done nothing amiss , be reconciled to me , who have done nothing well , wash away the guilt of my sins in his blood , and subdue the power of them by his grace , and grant , O Lord , that I may from this hour bid a final adieu to all ungodliness , and worldly lusts , that I may never once more cast a look toward Sodom , or long after the flesh pots of Egypt , but consecrate my self intirely to thee , to serve thee in Righteousness and true Holiness , reckoning my self to be dead indeed unto sin , but alive unto God , through Jesus Christ our Lord and blessed Saviour . This PENITENTIAL PSALM May also fitly be used . PSAL. 51. HAve mercy upon me , O God , after thy great goodness , according to the multitude of thy mercies do away mine offences . Wash me throughly from my wickedness , and cleanse me from my sin . For I knowledg my faults , and my sin is ever before me . Against thee onely have I sinned , and done this evil in thy sight , that thou mightest be justisted in thy saying , and clear when thou art judged . Behold I was shapen in wickedness , and in sin hath my mother conceived me . But loe thou requirest truth in the inward parts , and shalt make me to understand wisdom secretly . Thou shalt purge me with hyssop , and I shall be clean , thou shalt wash me , and I shall be whiter then snow . Thou shalt make me hear of joy and gladness , that the bones which thou hast broken may rejoice . Turn thy face from my sins , and put out all my misdeeds . Make me a clean heart , O God , and renew a right Spirit within me . Cast me not away from thy presence , and take not thy Holy Spirit from me . O give me the comfort of thy help again , and stablish me with thy free Spirit . Then shall I teach thy wayes unto the wicked , and sinners shall be converted unto thee . Deliver me from blood guiltiness , O God , thou that art the God of my health , and my tongue shall sing of thy righteousness . Thou shalt open my lips , O Lord , and my mouth shall shew thy praise . For thou desirest no sacrifice , else would I give it thee , but thou delightest not in burnt-of●ering . The sacrifice of God is a troubled spirit , a broken and contrite heart , O God , shalt thou not despise . O be favourable and gracious unto Sion , build thou the walls of Ierusalem . Then shalt thou be pleased with the Sacrifice of righteousness , with the burn●-●fferings and oblations , then shall they offer young bullocks upon thine altar . Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now and ever shall be , world without end . Amen . PRAYERS BEFORE the receiving of the blessed SACRAMENT . O Most merciful God , who hast in thy great goodness prepared this spiritual feast for sick and famished Souls , make my desires and gaspings after it , answerable to my needs of it . I have with the prodigal wasted that portion of grace thou bestowedst upon me , and therefore do infinitely want a supply out of this treasury : But O Lord , how shall such a wretch as I dare to approach this holy table : I am a dog , how shall I presume to take the childrens bread , or how shall this spiritual Manna , this food of Angels be given to one , who hath chosen to feed on husks with swine , nay to one who hath already so often trampled these precious things under foot , either carelesly neglecting , or unworthily receiving these holy mysteries ? O Lord , my horrible guiltiness makes me tremble to come , and yet makes me not dare to keep away , for where , O Lord , shall my polluted Soul be washed , if not in this fountain which thou hast opened for sin and for uncleanness ? Hither therefore I come , and thou hast promised that him that cometh to thee thou wilt in no wise cast out : This is , O Lord , the blood of the New Testament , grant me so to receive it , that it may be to me for remission of sins . And though I have so often and so wretchedly broken my part of that Covenant , whereof this Sacrament is a seal , yet be thou graciously pleased to make good thine , to be merciful to my unrighteousness , and to remember my sins and mine iniquities no more , and not onely so , but to put thy lawes into my heart , and write them in my mind , and by the power of thy grace dispose my soul to such a sincere and constant obedience , that I may never again provoke thee ; Lord grant that in these holy mysteries , I may not only commemorate , but effectually receive my blessed Saviour , and all the benefits of his passion : And to that end give me such a preparation of soul , as may qualify me for it , give me a deep sense of my sins , and unworthiness , that being weary and heavy laden . I may be capable of his refreshings , and by being suppled in my own tears , I may be the fitter to be washed in his blood , raise up my dull and earthly mind from groveling here below , and inspire it with a holy zeal , that I may with spiritual affection approach this spiritual feast : and let O Lord , that infinite love of Christ , in dying for so wretched a sinner , inflame my frozen benummed soul , and kindle in me that sacred fire of love to him , and that so vehement that no waters may quench , no floods drown it , such as may burn up all my dross , not leave one unmortified lust in my soul , and such as may also extend it self to all whom thou hast given me command and example to love , even enemies as well as friends . Finally , O Lord , I beseech thee to cloth me in the wedding garment , and make me though of my self a most unworthy , yet by thy mercy an acceptable guest at this holy tab●e , that I may not eat and drink my own condemnation , but may have my pardon sealed , my weaknesses repaired , my corruptions subdued , and my soul so inseparably united to thee , that no temptations may ever be able to dissolve the union , but that being begun here in grace , it may be consummated in glory ; Grant this , O Lord , for thy dear Sons sake , Jesus Christ. ANOTHER . O BLESSED Jesus , who once offeredst up thy self for me upon the Cross , and now offerest thy self to me in the Sacrament , let not , I beseech thee , my impenitence and unworthiness frustrate these so inestimable mercies to me , but qualifie me by thy grace to receive the full benefit of them . O Lord , I have abundant need of thee , but am so clog'd with guilt , so holden with the cords of my sins , that I am not able to move towards thee , O lose me from this band , wherewith Satan and my own lusts have bound me , and draw me that I may run after thee . Lord , thou seest daily how eagerly I pursue the paths that lead to death , but when thou invitest me to life and glory , I turn my back and forsake my own mercy . How often hath this feast been prepared , and I have with frivilous excuses absented my self , or if I have come , it hath been rather to defie then to adore thee , I have brought such troops of thy professed enemies , unrepented sins along with me , as if I ●ame not to commemorate , but renew thy passion , crucifying thee afresh , and putting thee to open shame : and now of what punishment shall I be thought worthy , who have thus trampled under foot the Son of God , and counted the blood of the Covenant an unholy thing ! yet O merciful Jesu , this blood is my onely r●●●ge , O let this make my atonement or I perish eternally , wherefore didst thou shed it , but to save sinners , neither can the merit of it be overwhelmed either by the greatness or number of sins . I am a sinner , a great one , O let me find its saving efficacy . Be merciful unto me , O God , be merciful to me for my soul trusteth in thee , and in the clefts of thy wound , shall be my refuge until thy fathers indignation be overpast . O thou , who hast as my high Priest sacrificed for me , intercede for me also , and plead thy meritorious sufferings on my behalfe , and suffer not , O my Redeemer , the price of thy blood to be utterly lost : And grant , O Lord , that as the sins I have to be forgiven are many , so I may love much : Lord thou seest what faint , what cold affections I have towards thee , O warm and enliven them ; and as in this Sacrament , that transcendent love of thine in dying for me is shewed forth ; so I beseech thee , let it convey such grace into me , as may enable me to make some returns of love : O let this divine fire descend from heaven into my soul , and let my sins be the burnt offering for it to consume , that there may not any corrupt affection , any accursed thing be shelterd in my heart , that I may never again defile that place , which thou hast chosen for thy temple . Thou dyedst , O dear Jesu to redeem me from all iniquity , O let me not again sell my self to work wickedness , but grant that I may approach thee at this time with most sincere and fixed resolutions of an entire reformation , and let me receive such grace , and strength from thee , as may enable me faithfully to perform them : Lord , there are many old habituated diseases , my soul groanes under . [ Her mention thy most prevailing corruptions . ] And though I lye never so long at the pool of Bethesda , come never so often to thy table , yet unless thou be pleased to put forth thy healing vertue , they will still remain uncured . O thou blessed Physician of souls , heal me , and grant I may now so touch thee , that every one of these loath some issues may immediately stanch ▪ that these sicknesses may not be unto death but unto the glory of thy mercy in pardoning , to the glory of thy grace in purifying so polluted a wretch . O Christ , hear me , and grant I may now approach thee with such humility and contrition , love and devotion , that thou maist vouchsafe to come unto me , and abide with me , communicating to me thy self , and all the merits of thy passion . And then , O Lord , let no accusations of Satan , o● my own conscience amaze or distract me , bu● having peace with thee , let me also have peace in my self , that this wine may make glad , this bread of life may strengthen my heart , and enable me cheerfully to run the way of thy Commandments . Grant this merciful Saviour ▪ I beseech thee , for thine own bowels and compassions sake . EjACULATIONS to be used at the LORDS TABLE . LOrd I am not worthy that thou shouldest come under my roof . I have sinned , what shall I do unto thee , O thou preserver of men . [ Here recollect some of thy greatest sins ] If thou Lord shouldst be extreme to mark what is done amiss , O Lord who may abide it ? But with the Lord there is mercy , and with him is plenteous Redemption . Behold , O Lord , thy beloved Son , in whom thou art well pleased . Hearken to the cry of his blood , which speaketh better things then that of Abel . By his Agony , and bloody Sweat , by his Cross , and Passion good Lord deliver me . O Lamb of God which takest away the sins of the world , grant me thy Peace . O Lamb of God which takest away the sins of the world , have mercy upon me . Immediately before Receiving . THou hast said that he that eateth thy flesh and drinketh thy blood hath eternal life . Behold the servant of the Lord , be it unto me according to thy word . At the Receiving of the Bread. BY thy Crucified Body deliver me from this body of death . At the Receiving of the Cup. O let this blood of thine purge my conscience from dead works , to serve the living God. Lord if thou wilt thou canst make me clean . O touch me , and say , I will , be thou clean . After Receiving . WHat shall I render unto the Lord for all the benefits he hath done unto me ? I will take the Cup of Salvation , and call upon the Name of the Lord. Worthy is the Lamb that was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing . Therefore blessing , honour , glory , and power be to him that sitteth upon the Throne and to the Lamb , for ever and ever , Amen . I have sworn ▪ and am stedfastly purposed to keep thy righteous judgments . O hold thou up my goings in thy paths , that my footsteps slip not . A Thanksgiving after the Receiving of the Sacrament . OThou Fountain of all goodness , from whom every good and perfect gift cometh , and to whom all honour and glory should be returned , I desire with all the most fervent and inflamed affections of a grateful heart , to blesse and praise thee for those inestimable mercies thou hast vouchsafed me ; Lord what is man that thou shouldst so regard him , as to send thy beloved Son to suffer such bitter things for him ? But Lord , what am I , the worst of men , that I should have any part in this atonement , who have so oft despised him and his sufferings , O the height , and depth of this mercy of thine , that art pleased to admit me to the renewing of that Covenant with thee , which I have so often & so perversly broken , that I who am not worthy of that daily bread , which sustains the body , should be made partaker of this bread of life , which nourishes the Soul , and that the God of all purity should vouchsafe to unite himself to so polluted a wretch : O my God , suffer me no more , I beseech thee , to turn thy grace into wantonness , to make thy mercy an occasion of security , but let this unspeakable love of thine constrain me to obedience , that since my blessed Lord hath died for me , I may no longer live unto my self but to him ; O Lord , I know there is no concord between Christ and Belial , therefore since he hath now been pleased to enter my heart , O let me never permit any lust to chace him thence , but let him that hath so dearly bought me , still keep possession of me , and let nothing ever take me out of his hand . To this end be thou graciously pleased to watch over me , and defend me from all assaults of my spiritual enemies , but especially deliver me from my self , from the treachery of my own heart , which is too willing to yield it self a prey . And where thou seest I am either by nature or custome most weak , there do thou , I beseech thee , magnify thy power in my preservation . [ Here name thy most dangerous temptations ] And Lord let my Saviours sufferings for my sins , and the vowes I have now made against them , never depart from my mind , but let the remembrance of the one enable me to perform the other , that I may never make truce with those lusts , which nailed his hands , pierced his side , and made his Soul heavy to the death . But that having now a new listed my self under his banner , I may fight manfully , and follow the Captain of my Salvation even through a Sea of blood . Lord , lift up my hands that hang down , and my feeble knees , that I faint not in this warfare , O be thou my strength , who am not able of my self to struggle with the slightest temptations . How often have I turned my back in the day of battel ? How many of these sacramental vowes have I violated ? And Lord I have still the sa●e unconstant deceitful heart , to betray me to the breach of this . O thou who art Yea and Amen , in whom there is no shadow of change , communicate to me , I beseech thee , such a stability of mind , that I may no more thus start aside , like a broken bow , but that having my heart whole with thee , I may continue stedfast in thy Covenant ; That not one good purpose which thy Spirit hath raised in me this day , may vanish , as so many have formerly done , but that they may bring f●rth fruit unto life eternal . Grant this , O merciful Father , through the merits , and Mediation of my Crucified Saviour . A Prayer of Intercession to be used either before or after the receiving of the Sacrament . O MOST Gracious Lord , who so tenderly lovedst mankind , as to give thy dear Son out of thy bosom , to become a propitiation for the sins of the whole world , grant that the effect of this Redemption may be as Universal , as the design of it , that it may be to the Salvation of all . O let no person by impenitence and wilful sin forfeit his part in it , but by the power of thy grace bring all , even the most obstinate sinners to Repentance . Inlighten all that sit in darkness , all Jewes , Turks , Infidels , and Hereticks , take from them all blindness , hardness of heart , and contempt of thy Word , and so fetch them home , blessed Lord , unto thy fold , that they may be saved among the number of the true Israelites . And for all those upon whom the Name of thy Son is called , grant , O Lord , that their conversations may be such as becometh the Gospel of Christ , that his Name be no longer Blasphemed among the Heathen through us . O blessed Lord , how long shall Christendom continue the vilest part of the world , a sink of all those abominable pollutions , which even Barbarians detest . O let not our profession , and our practice be alwayes at so wide a distance . Let not the Disciples of the Holy and Immaculate Jesus , be of all others the most profane and impure . Let not the subjects of the Prince of Peace be of all others the most contentious , and bloody , but make us Christians indeed , as well as in name , that we may walk worthy of that Holy Vocation , wherewith we are called , and may all with one mind and one mouth glorify thee , the Father of our Lord Jesus Christ. Have mercy on this languishing Church , look down from Heaven the Habitation of thy Holiness and of thy glory , where is thy Zeal , and thy strength , the sounding of thy bowels , and of thy mercies towards us ? Are they restrained ? Be not wroth very sore , O Lord , neither remember iniquity for ever , but though our backslidings are many , and we have grievously rebelled , yet according to all thy goodness , let thy anger & thy sury be turned away , & cause thy face to shine upon thy Sanctuary , which is desolate , for the Lords sake ; and so separate between us and our sins , that they may no longer separate between us & our God. Save and defend all Christian Kings , Princes , & Governours , especially those to whom we owe subjection , plead thou their cause , O Lord , against those that strive with them , and fight thou against those that fight against them , and so guide and assist them in the discharge of that office whereunto thou hast appointed them , that under them we may lead a quiet and peaceable life , in all godliness and honesty ▪ Bless them that wait at thine Altar , open thou their lips that their mouth may shew forth thy praise , O let not the lights of the world be put under bushels , but place them in their candlesticks , that they may give light to all that are in the house . Let not Jeroboams Priests profane thy service , but let the seed of Aaron still minister before thee . And O thou Father of mercies , and God of all comfort , succour and relieve all that are in affliction , deliver the out-cast and poor , help them to right that suffer wrong , let the sorrowful sighing of the prisoners come before thee , and according to the greatness of thy power , preserve thou those that are appointed to dye ; grant ease to those that are in pain , supplies to those that suffer want , give to all presumptuous sinners a sense of their sins , and to all dispa●ring , a sight of thy mercies , and do thou , O Lord , for every one abundantly above what they can ask or think . Forgive my enemies , persecutors , and slanderers , and turn their hearts . Powre down thy blessings on all my friends , and benefactors , all who have commended themselves to my Prayer . [ Here thou maist name particular persons . ] And grant , O merciful father , that through this blood of the crosse , we may all be presented pure and unblameable , and unreprovable in thy sight ; That so we may be admitted into that place of purity , where no unclean thing can enter , there to sing eternal praises to Father , Son , and holy Ghost , for ever . A Prayer in times of common Persecution . O BLESSED Saviour , who hast made the crosse the badg of thy Disciples , enable me , I beseech thee , willingly and cheerfully to embrace it ; thou seest , O Lord , I am fallen into dayes , wherein he that departeth from evil maketh himself a Prey , O make me so readily to expose all my outward concernments , when my obedience to thee requireth it , that what falls as a prey to men , may by thee be accepted as a sacrifice to God : Lord preserve me so by thy grace that I never suffer as an evil doer , and then , O Lord , if it be my lot to suffer as a Christian , let me not be ashamed , but rejoyce that I am counted worthy to suffer for thy name : O thou who for my sake enduredst the cross , and despisedst the shame , let the example of that love and patience prevail against all the tremblings of my corrupt heart , that no terrors may ever be able to shake my constancy , but that how long soever thou shalt permit the rod of the wicked to lye on my back , I may never put my hand unto wickedness : Lord , thou knowest whereof I am made , thou remembrest that I am but flesh , and flesh , O Lord , shrinks at the approach of any thing grievous . It is thy Spirit thy Spirit alone , that can uphold me , O stablish me with thy free Spirit , that I be not weary & faint in my mind . And by how much the greater thou discernest my weakness , so much the more do thou shew forth thy power in me , and make me , O Lord , in all temptations stedfastly to look to thee , the author and finisher of my faith , that so I may run the race , which is set before me , and resist even unto blood , striving against sin : O dear Jesus , hear me , and though Satan desire to have me , that he may winnow me as wheat , yet do thou , O blessed Mediator , pray for me that my faith fail not , but that though it be tryed with fire , it may be found unto praise and glory and honour at thy appearing . And O Lord , I beseech thee , grant that I may preserve not only constancy towards God , but charity also towards men , even those whom thou shalt permit to be the instruments of my sufferings , Lord , let me not fail to imitate that admirable meekness of thine , in loving and praying for my greatest persecutors , and do thou , O Lord , overcome all their evil with thy infinite goodness , turn their hearts , and draw them powerfully to thy self ▪ and at last receive both me and mine enemies into those mansions of peace and rest , where thou reignest with the Father , and the Holy Ghost , one God , for ever . A Prayer in time of Affliction . O JUST and holy Lord , who with rebukes doest chasten man for sin , I desire unfeignedly to humble my self under thy mighty hand , which now lyes heavy upon me , I heartily acknowledg , O Lord , that all I do , all I can suffer , is but the due reward of my deeds , and therefore in thy severest infl●ctions I must still say , Righteous art thou , O Lord , and upright are thy judgments . But , O Lord , I beseech thee in judgment remember mercy , & though my sins have enforced thee to strike , yet consider my weakness , and let not thy stripes be more heavy , or more lasting then thou seest profitable for my soul ; correct me but with the Chastisement of a father , not with the wounds of an enemy , and though thou take not off thy rod , yet take away thine anger : Lord do not abhor my soul , nor cast thy servant away in displeasure , but pardon my sins , I beseech thee , and if yet in thy fatherly wisdome , thou see fit to prolong thy corrections , thy blessed will be done , I cast my self , O Lord , at thy feet , do with me what thou pleasest . Trye me as silver is tryed so thou bring me out purified . And Lord make even my flesh also to subscribe to this resignation , that there may be nothing in me , that may rebel against thy hand , but that having perfectly supprest all repining thoughts , I may cheerfully drink of this cup. And how little soever thou shalt please to make it , Lord , let it p●ove medicinal , and cure all the diseases of my soul , that it may bring forth in me the peaceable fruit of righteousness . That so these light afflictions which are but for a moment , may work for me a far more exceeding and eternal weight of glory , through Jesus Christ. A Thanksgiving for Deliverance . O BLESSED Lord , who art gracious and merciful , slow to anger and of great kindness , and repentest thee of the evil , I thankfully acknowledg before thee , that thou hast not dealt with me after my sins , nor rewarded me according to my iniquities . My rebellions O Lord , deserved to be scourged with scorpions , and thou hast corrected them only with a gentle and fatherly rod , neither hast thou suffered me to l●e long under that , but hast given me a timely and a gracious issue out of my late distress : O Lord , I will be glad and rejoyce in thy mercy for thou hast considered my trouble and hast known my soul in adversity . Thou hast smitten and thou hast healed me , O let these various methods of thine have their proper effects upon my soul ; That I who have felt the smart of thy chastisements , may stand in awe , and not sin , and that I who have likewise felt the sweet refreshings of thy mercy , may have my heart ravished with it , and knit to thee in the firmest bands of love , and that by both I may be preserved in a constant entire obedience to Thee all my dayes , through Jesus Christ. Directions for the time of Sickness . WHEN thou findest thy self visited with sickness , thou art immediately to remember that it is God , which with rebukes doth chasten man for sin . And therefore let thy first care be to find out what it is that provokes him to smite thee , and to that purpose examine thine own heart , search diligently what guilts lie there , confess them humbly and penitently to God , and for the greater s●●urity renew thy repentance for all the old sins of thy former life , beg most earnestly and importunately his mercy , and p●rd●n in Christ Iesus , and put on sincere and zealous resolutions of forsaking every evil way , for the rest of that time which God shall spare thee . And that thy 〈◊〉 heart deceive thee not in this so weighty a business , it will be wisdom to send for some godly Divine , not onely to assist thee with his Prayers , but with his counsel also . And to that purpose open thy heart so freely to him , that he may be able to judg whether thy repentance be such as may give thee confidence to appear before Gods dreadful Tribunal , and that if it be not , he may help thee what he can towards the making it s● . And when thou hast thus provided for thy better part , thy soul , then consider thy body also , and as the Wise man saith , Eccl. 38. 12. Give p●a●e to the Physician , for the Lord hath created him : Vse such means as may be most likely to recover thy health , but alwayes remember that the successe of them must come from God , and bew●●● of Asa's sin , who sought to the Physicions , and not to the Lord , 2 Chr. 6. 12. Dispose also betimes of thy temporal affaires , by making thy will , and setting all things in such order as thou meanest finally to leave them in , and defer it not till thy sickness grow more violent , for then perhaps thou shalt not have such use of thy reason as may fi● thee for it , or if thou have , it will be th●n much more seasonable to imploy thy thoughts on higher things , on the world thou art going to , rather then that thou art about to leave , we cannot carry the things of this world with us , when we go hence and it is not fit we should carry the thoughts of them . Therefore let those be early dispatched that they may not disturb thee ●t last . A Prayer for a sick Person . O MERCIFUL and Righteous Lord , the God of health and of ●●ckness , of life , and of death , I most unfeignedly acknowledg that my great abuse of those many days of strength and wellfare , which thou hast afforded me , hath most justly deserved thy present visitation . I desire , O Lord , humbly to accept of this punishment of mine iniquity , and to bear the indignation of the Lord , because I have sinned against him . And , O thou merciful Father , who designest not the ruine but the amendment of those whom thou scourgest , I beseech thee by thy grace so to sanctifie this correction of thine to me , that this sickness of my body may be a means of health to my soul , make me d●ligent to search my heart , and do thou . O Lord enable me to discover every accursed thing , how closely soever concealed there , that by the removal thereof , I may make way for the removal of this punishment . Heal my soul , O Lord , which hath sinned against thee , and then if it be thy blessed will , heal my body also , restore the voice of joy and health unto my dwelling , that I may live to praise thee , and to bring forth fruits of repentance . But if in thy wisdome thou hast otherwise disposed , if thou have determined that this sickness shall be unto death , I beseech thee to fit and prepare me for it give me that sincere and earnest repentance , to which thou hast promised mercy and pardon ; weane my heart from the world , and all its fading vanities , and make me to gasp and pant after those more excellent and durable joyes which are at thy right hand for ever . Lord , lift thou up the light of thy countenance upon me , and in all the pains of my body , in all the agonies of my spirit , let thy comforts refresh my soul , and enable me patiently to waite , till my change come . And grant , O Lord , that when my earthly house of this Tabernacle is dissolved , I may have a building of God , an house not made with hands , eternal in the heavens . And that for his sake , who by his precious blood hath purchased it for me , even Jesus Christ. A THANKSGIVING for RECOVERY . O GRACIOUS Lord , the God of the spirits of all fl●sh , in whose hand my time is . I praise and magnifie thee , that thou hast in love to my soul , delivered it from the pit of corruption , and restored me to health again , it is thou alone , O Lord , that hast preserved my life from destruction , thou hast chastned and corrected me , but thou hast not given me over unto death , O let this life which thou hast thus graciously spared be wholy consecrated to thee . Behold , O Lord , I am by thy mercy made w●ole , O make me strictly careful to sin no more , least a worse thing come unto me . Lord , let not this reprieve thou hast now given me , make me secure , as thinking that my Lord delayeth his coming , but grant me , I beseech thee , to make a right use of this long suffering of thine , and so to imploy every minute of that time , thou shalt allow me that when thou shalt appear , I may have confidence and not be ashamed before thee at thy coming . Lord , I have found by this approach towards death , how dreadful a thing it is to be taken unprepared . O let it be a perpetual admonition to me , to watch for my Masters coming ; And when the pleasures of sin shal present themselvs to entice me , O make me to remember how bitter they will be at the last . O Lord , hear me , and as thou hast in much mercy afforded me time , so grant me also grace to work out my own salvation , to provide oyl in my lamp , that when the Bridgroom cometh , I may go in with him to the marriage . Grant this , I beseech thee , for thy dear Sons sake . A Prayer at the approach of death . O ETERNAL and everliving God , who first breathedst into man the breath of life , and when thou takest away that breath , he dyes and is turned again to his dust , look with compassion on me thy poor creature , who am now drawing neer the gates of death , and which is infinitely more terrible , the bar of judgment . Lord my own heart condemns me , and thou art infinitely greater then my heart , and knowest all things . The sins I know and remember , fill me with horrour ; but there are also multitudes of others , which I either observed not at the time , or have since carelesly forgot , which are all present to thee . Thou settest my misdeeds before thee , and my secret sins in the light of thy countenance , and to what a mountainous heap must the minutely provocations of so many years arise ? How shall one so ungodly stand in thy Judgment , or such a sinner in the Congregation of the Righteous ? And to add yet more to my terrour , my very repentance I fear will not abide the tryal , my frequent relapses heretofore have sufficiently witnessed the unsincerity of my past resolutions . And then , O Lord , what can secure me that my present dislikes of my sins are not rather the effects of my amazing danger , then of any reall change ; and , O Lord , I know thou art not mo●ked , nor wilt accept of any thing that is not perfectly sincere . O Lord , when I consider this , fearfulness and trembling comes upon me , and an horrible dread overwhelmeth me , my flesh trembleth for fear of thee , and my heart is wounded within me . But , O Lord , one deep calleth upon another , the depth of my misery upon the depth of thy mercy . Lord , save now , or I perish eternally . O thou who willest not that any should perish , but that all should come to Repentance , bring me , I beseech thee , though thus late , to a sincere Repentance , such as thou wilt accept , who tryest the heart . Create in me , O God , a clean heart , and renew a right spirit within me : Lord one day is with thee as a thousand years , O let thy mighty Spirit work in me now in this my last day , whatsoever thou seest wanting to fit me for thy mercy , and acceptation . Give me a perfect and entire hatred of my sins , and enable me to present thee with that sacrifice of a broken and contrite heart , which thou hast promised not to despise ; that by this I may be made capable of that atonement , which thy dear Son hath by the more excellent oblation of himself made for all repenting sinners . He is the propitiation for our sins , he was wounded for our transgressions , he was bruised for our iniquities , the chastisement of our peace was on him , O heal me by his stripes , and let the cry of his blood drown the clamour of my sins : I am indeed a child of wrath , but he is the Son of thy love , for his sake spare me ▪ O Lord , spare thy creature , whom he hath redeemed with his most precious blood , and be not angry with me for ever . In his wounds , O Lord , I take Sanctuary , O let not thy vengeance pursue me to this city of refuge : my Soul hangeth upon him , O let me not perish with a Jesus , with a Saviour in my armes . But by his Agony and bloody Sweat , by his Cross and Passion , by all that he did and suffered for sinners , good Lord deliver me , deliver me , I beseech thee ▪ from the wages of my sins , thy wrath and everlasting damnation , in th●s time of my tribulation , in the hour of death , and in the day of Judgment . Hea● me O Lord , hear me ; and do not now repay my former neglects of thy calls , by refusing to answer me in this time of my gr●atest need . Lord , there is but a step between me and death , O let not my sun go down upon thy wrath , but sea● my pardon , before I go hence and be no more seen . Thy loving kindness is better then the life it self , O let me have that in exchange , and I shall most gladly lay down this mortal life ; Lord thou knowest all my desire , and my groaning is not hid from thee , Deal thou with me , O Lord , according to thy Name , for sweet is thy mercy take away the sting of death , the guilt of my sins , and then though I walk through the valley of the shadow of death , I will fear no evil , I will lay me down in peace , and Lord when I awake up , let me be satisfied with thy presence in thy glory . Grant this merciful God for his sake , who is both the Redeemer , and Mediator of sinners , even Jesus Christ. PSALMES . PVT me not to rebuke O Lord in thi●● anger , neither chasten me in thy heavy displeasure . There is no health in my flesh because of thy displeasure , neither is there any rest in my bones by reason of my sins . For my wickednesses are gone over my head , and are a sore burden too heavy for me to bear . My wounds stink and are corrupt through my foolishness . Therefore is my spirit vexed within me , and my heart within me is desolate . My sins have taken such hold upon me , that I am not able to look up , yea , they are more in number , then the hairs of my head , and my heart hath failed me . But thou , O Lord God , art full of compassion and mercy , long suffering , plenteous in goodness and truth . Turn thee unto me , and have mercy upon me for I am desolate , and in misery . If thou Lord shouldst be extreme to mark what is done amiss , O Lord who may abide it . O remember not the sins and offences of my youth , but according to thy mercy think thou upon me , for thy goodness . Look upon my adversity and misery , and forgive me all my sin . Hide not thy face from thy servant , for I am in trouble , O haste thee and hear me . Out of the deep do I call unto thee , Lord hear my voice . Turn thee O Lord , and deliver my Soul , O save me for thy mercies sake . O go not from me , for trouble is hard at hand , and there is none to help . I stretch forth my hands unto thee , my Soul gaspeth unto thee , as a thirsty land . Draw nigh unto my Soul and save it , O deliver me , because of my enemies . For my Soul is full of trouble , and my life draweth nigh unto hell . Save me from the Lyons mouth , hear me from among the horns of the Vnicorns . O set me up upon the rock that is higher then I , for thou art my hope , and a strong Tower for me against the enemy . Why art thou so heavy , O my Soul , and why art thou so disquieted within me ? Put thy trust in God , for I will yet give him thanks , for the help of his countenance . The Lord shall make good his loving kindness towards me , yea , thy Mercy O Lord endureth for ever , despise not then the work of of thine own hands . O GOD , thou art my God , early will I seek thee . My Soul thirsteth for thee , my flesh also longeth after thee , in a barren and dry land where no water is . Like as the hart desireth the water brooks , so longeth my Soul after thee O God. My Soul is a thirst for God , even for the living God , when shall I come to appear before the presence of God ? How amiable are thy dwellings , O Lord of Hosts ? My Soul hath a desire and longing to enter into the Courts of the Lord , my flesh and my heart rejoice in the living God. O that I had wings like a Dove , for then would I flye away and be at rest . O send out thy light and thy truth , that they may lead me , and bring me unto thy Holy Hill , and to thy dwelling . For one day in thy Courts is better then a thousand . I had rather be a door keeper in the house of my God , then to dwell in the tents of wickedness . I should utterly have fainted , but that I believed verily to see the goodness of the Lord in the land of the living . Thou art my Helper and my Redeemer , O Lord make no long tarrying . EjACULATIONS . O LORD of whom may I seek for succour , but of thee who for my sins art justly displeased , yet O Lord God most Holy , O Lord most mighty , O Holy and most Merciful Saviour , deliver me not into the bitter pains of eternal death . Thou knowest Lord the secrets of my heart , shut not up thy merciful eyes to my prayer , but hear me O Lord most Holy , O God most Mighty , O Holy and Merciful Saviour , thou most worthy Judg eternal , suffer me not at my last hour for any pains of death to fall from thee . Father I have sinned against Heaven and before thee , and am no worthy to be called thy child , yet O Lord do not thou cast off the bowels and compassions of a Father , but even as a Father pittieth his own children , so b● thou merciful unto me . Lord , the prince of this world cometh , O● let ●im have nothing in me , but as he accuseth , do thou absolve , he layes many and grievous things to my charge , which he can too well prove , I have nothing to say for my self , do thou answer for me , O Lord my God. O Lord I am clothed with filthy garments , and Satan stands at my right hand , to resist me , O be thou pleased to rebuke him , and pluck me as a brand out of the fire , cause mine iniquities to pass from me , and cloth me with the righteousness of thy Son. Behold , O God , the Devil is coming towards me , having great wrath because he knoweth that he hath but a short time , O save and deliver me , lest he devour my Soul like a Lyon , and tear it in pieces while there is none to help . O my God , I know that no unclean thing can enter into thy Kingdom , and I am nothing but pollution , my very righteousness are as filthy rags , O wash me and make me white in the blood of the Lamb , that so I may be fit to stand before thy Throne . Lord the snares of death compass me round about . O let not the pains of Hell also take hold upon me , but though I find trouble and heaviness , yet O Lord I bese●ch thee deliver my Soul. O dear Jesus , who hast bought me with the precious price of thine own blood , challenge now thy purchase , and let not all the malice of hell pluck me out of thy hand . O blessed high Priest , who art able to save them to the utmost , who come unto God by thee , saye me I beseech thee , who have no hope , but on thy merits and intercession . O God I confess I have defaced that Image of thine , thou didst imprint upon my Soul , yet O thou faithful Creatour , have pity on thy creature . O Jesu , I have by my many and grievous sins crucified thee afresh , yet thou who prayedst for thy persecutors , intercede for me also , and suffer not , O my Redeemer , my soul ( the price of thy blood ) to perish . O Spirit of grace , I have by my horrid impieties done despight to thee , yet , O blessed comforter though I have often grieved thee , be thou pleased to succour and relieve me , and say unto my soul , I am thy salvation . Mine eyes look unto thee , O Lord , in thee is my trust , O cast not out my soul. O Lord in thee have I trusted , let me never be confounded . O Blessed Lord , who scourgest every Son whom thou receivest let me not be weary of thy correction , but give me such a perfect subjection to thee the Father of Spirits , that this chastisement may be for my profit , that I may thereby be partaker of thy holiness . O thou Captain of my salvation , who wert made perfect by sufferings , sanctifie to me all the paines of body , all the terrors of mind , which thou shalt permit to fall upon me . Lord , my sins have deserved eternal torments make me cheerfully and thankfully to bear my present pains , chasten me as thou pleasest here , that I may not be condemned with the world . Lord , the waters are come in even unto my soul , O let thy Spirit move upon these waters , and make them like the pool of Bethesda , that they may cure whatsoever spiritual disease thou discernest in me . O Christ , who first sufferedst many and grievous things , and then enteredst into thy glory , make me so to suffer with thee , that I may also be glorified with thee . O dear Jesus , who humblest thy self to the death of the cross for me , let that death of thine sweeten the bitterness of mine . When thou hadst overcome the sharpness of death , thou didst open the Kingdome of heaven to all believers . I believe that thou shalt come to be my Judg. I pray thee therefore help thy servant whom thou hast redeemed with thy most precious blood . Make me to be numbred with thy Saints in glory everlasting . Thou art the resurrection and the life , he that believeth in thee , though he were dead , yet shall he live , Lord , I believe , help thou my unbelief . My flesh and my heart faileth , but God is the strength of my heart , and my portion for ever . I desire to be dissolved , and to be with Christ , which is far better : Lord , I groan earnestly desiring to be cloathed upon with that house from heaven . I desire to put off this my tabernacle , O be pleased to receive me into everlasting habitations . Bring my soul out of prison , that I may give thanks unto thy name . Lord , I am here to wrestle not onely with flesh and blood , but with principalities and powers , and spiritual wickedness , O take me from these tents of Kedar , into the heavenly Jerusalem , where Satan shall be utterly trodden under my feet . I cannot here attend one minute to thy service , without distraction , O take me up to stand before thy throne , where I shall serve thee day and night . I am here in heaviness through many tribulations , O receive me into that place of rest , where all tears shall be wiped from my eyes , where there shall be no more death , nor sorrow , nor crying , nor pain . I am here in a state of banishment , and absence from the Lord , O take me where I shall for ever behold thy face , and follow the lamb whither soever he goeth . I have fought a good fight , I have finished my course , I have kept the faith , henceforth there is laid up for me a crown of righteousness . O Blessed Jesu , who hath loved me , and washed me from my sins in thine own blood , receive my soul. Into thy hands I commend my spirit , for thou hast redeemed me , O Lord thou God of truth . Come Lord Jesu , come quickly . PRAYERS for their use who Mourn in secret for the PUBLICK CALAMITIES , &c. Psalm 74. O God , wherefore art thou absent , &c. 79. O God , the Heathen are come , &c ▪ 80. Hear , O thou Shepherd of Israel , &c. A Prayer to be used in these times of Calamity . O Lord God , to whom vengeance belongeth , I desire humbly to confesse before thee , both on my own behalf , and that of this nation , that these many years of calamity we have groaned under , are but the just ( yea mild ) returns of those many more years of our provocations against thee , and that thy present wrath is but the due punishment of thy abused mercy . O Lord , thou hast formerly abounded to us in blessings above all people of the earth . Thy candle shined upon our heads , and we delighted our selves in thy great goodness , peace was within our walls , and plenteousness within our palaces , there was no decay , no leading into captivity , and no complaining in our streets : But we turned this grace into wantonness , we abused our peace to security , our plenty to riot and Luxury , and made those good things , which should have endeared our hearts to thee , the occasions of estranging them from thee ; Nay , O Lord , thou gavest us yet more precious mercies , thou wert pleased thy self to pitch thy Tabernacle with us , to establish a pure and glorious Church among us , and give us thy word to be a lamp unto our feet , and a light unto our paths ; But O Lord we have made no other use of that light , then to conduct us to the chambers of death , we have dealt proudly , and not hearkned to thy commandments , and by rebelling against the light , have purchased to our selves so much the heavier portion in the outer darkness . And now , O Lord , had the overflowings of thy vengeance been answerable to that of our sins , we had long since been swept away with a swift destruction , and there had been none of us alive at this day to implore thy mercy . But thou art a gracious God , slow to anger , and hast proceeded with us with much patience and long suffering , thou hast sent thy judgments to awake us to repentance , and hast also allowed us space for it : But alas ! we have perverted this mercy of thine beyond all the former , we return not to him that smiteth us , neither do we seek the Lord , we are slidden back by a perpetual backsliding , no man repenteth him of his wickedness , or saith what have I done ? 'T is true indeed we fear the rod ( we dread every suffering , so that we are ready to buy it off with the foulest sin ) but we fear not him that hath appointed it , but by a wretched obstinacy harden our necks against thee , and refuse to return . And now , O God , what balm is there in Gilead that can cure us ; who , when thou wouldst heal us , will not be healed , we know thou hast pronounced that there is no peace to the wicked , and how shall we then pray for peace , that still retain our wickedness ? ' This this , O Lord , is our forest disease , O give us medicines to heal this sickness , heal our souls , and then we know thou canst soon he●l our land . Lord , thou hast long spoken by thy word to our ears , by thy judgments even to all our senses , but unless thou speak by thy Spirit to our hearts , all other cals will still be uneffectual , O send out this voice , and that a mighty voice , such as may awake us out of this Lethargy : thou that didst call Lazarus out of the grave , O be pleased to call us , who are dead , yea putrified in trespasses and sins , and make us to awake to righteousness . And though , O Lord , our frequent resistances even of these inward calls have justly provoked thee to give us up to the lusts of our own heart ; yet O thou boundless ocean of mercy , who art good not only beyond what we can deserve , but what we can wish , do not withdraw the influence of thy grace , and take not thy holy Spirit from us . Thou wert found of those that sought thee not , O let that act of mercy be repeated to us , who are so desperately , yet so insensibly sick , that we cannot so much as look after the Physician , and by how much our case is the more dangerous , so much the more soveraign remedies do thou apply ; Lord help us , and consider not so much our unworthiness of thy aid , as our irremediable ruine , if we want it ; save Lord , or we perish eternally . To this end dispense to us in our temporal interest , what thou seest may best secure our spiritual ; if a greater degree of outward misery will tend to the cureing our inward , Lord , spare not thy rod , but strike yet more sharply , Cast out this Devil , though with never so much foaming and tearing . But if thou seest that some return of mercy may be most likely to melt us , O be pleased so far to condescend to our wretchedness , as to afford us that , and whether by thy sharper , or thy gentler methods , bring us home to thy self . And then , O Lord , we know thy hand is not shortned , that it cannot save , when thou hast delivered us from our sins , thou canst and wilt deliver us from our troubles , O shew us thy mercy , and grant us thy salvation , that being redeemed both in our bodies and spirits , we may glorifie thee in both , in a cheerful obedience , and praise the name of our God , that hath dealt wonderfully with us , through Jesus Christ our Lord. A Prayer for This Church . O Thou great God of recompences , who turnest a fruitful , land into barrenness for the wickednesse of the● that dwel therein ; thou hast most justly executed that fatal sentence on this Church ; which having once been the perfection of beauty , the joy of the whole earth is now become a scorn and derision to all that are round about her . O Lord , what could have been done to thy vineyard , that thou 〈◊〉 not done in it , and since it hath brought forth nothing but wild grapes , it is perfectly just with thee to take away the hedg thereof , and let it be eaten up . But O Lord , though our iniquities testifie against us , yet do thou it for thy Names sake ; for our backslidings are many , we have sinned against thee . O the hope of Israel , the Saviour thereof in time of trouble , why shouldst tho● be as a stranger in the land , as a wayfaring man that turneth aside to carry for a night ? Why shouldst thou be as a man astonied , as a mighty man that cannot save ? Yet thou , O Lord art in the midst of us , and we are called by thy name , leave us not , deprive us of what outward enjoyments thou pleasest , take from us the oppor●unities of our Luxury , and it may be a mercy , but , O take not from us the means of our reformation , for that is the most direful expression of thy wrath . And though we have hated the light , because our deeds were evil , yet . O Lord , do not by withdrawing it condemn ●s to walk on still in darkness , but let it continue to shine , till it have guided our feet into the way of peace ; O Lord , arise , stir up thy strength and come and help us , and deliver not the soul of thy turtle dove ( this disconsolate Church ) unto the multitude of the enemy ; but help act , O God , and that right early . But if , O Lord , our rebellions have so provoked thee , that the Ark must wander in the wilderness , til all this murmuring generation be consumed , yet let not that perish with us , but bring it at last into a Canaan , and let our more innocent posterity see that , which in thy just judgment thou denyest to us . In the mean time let us not cease to bewail that desolation , our sins have wrought to think upon the stones of Sion , and pity to see her in the dust , nor ever be ashamed or afraid to own her , in her lowest and most persecuted condition , but esteem the reproach of Christ , greater riches then the treasures of Egypt , and so approve our constancy , to this our afflicted mother , that her blessed Lord and head may own us with mercy , when he shall come in the glory of thee his father with the holy Angels . Grant this merciful Lord for the same Jesus Christ ●is sake . A Prayer for the Peace of the Church . LOrd Jesus Christ , which of thine almightiness madest all creatures both visible and invisible , which of thy godly wisdome governest and settest all things in most goodly order , which of thine unspeakable goodness keepest , defendest and furtherest all things , which of thy deep mercy restorest the decayed , renewest the fallen , raisest the dead : vouchsafe we pray thee at last , to cast down thy countenance upon thy well-beloved Spouse the Church ; but let it be that amiable and merciful countenance wherewith thou pacifiest all things in heaven , in earth , and whatsoever is above heaven and under the earth : vouchsafe to cast upon us those tender and pitiful eyes , with which thou didst once behold Peter that great Shepherd of thy Church , and forthwith he remembered himself , & repented , with which eyes thou once didst view the scattered multitude , and wert moved with compassion , that for lack of a good Shepherd , they wandered as sheep dispersed and strayed a sunder . Thou seest ( O good Shepherd ) what sundry sorts of Wolvs have broken into thy sheep cotes , of whom every one cryeth : Here is Christ , here is Christ. So that if it were possible the very perfect persons should be brought into error . Thou seest with what winds , with what waves , with what storms thy silly ship is tossed , thy ship wherein thy little flock is in peril to be drowned . And what is now left , but that it utterly sink , and we all perish ? Of this tempest and storm , we may thank our own wickedness and sinful living ; we espy it well and confesse it , we espy thy righteousness , and we bewail our unrighteousness : but we appeal to thy mercy which ( according to the Psalm of thy Prophet ) surmounteth all thy works ; we have now suffered much punishment , being sousted with so many wars , consumed with such losses of goods , scourged with so many sorts of diseases and pestilences , shaken with so many flouds , feared with so many strange sights from heaven , and yet appears there no where any Haven or Port unto us being thus-tired & for lorn among so strange evils , but still every day more grievous punishments , and more seem to hang over our heads . We complain not of thy sharpness , most tender Saviour , but we espy here also thy mercy , forasmuch , as much grievouse● plagues we have deserved . But O most merciful Jesu , we beseech thee , that thou wilt not consider not weigh what is due for our deservings , but rather what becometh thy mercy , without which neither the Angels in heaven can stand sure before thee , much less we filly vessels of clay . Have mercy on us , O redeemer , which art easie to be intreated , not that we be worthly of thy mercy , but give thou this glory unto thine own Name . Suffer not that the Jews , Turks , and the rest of the Panims , which either have not known thee , or do envy thy glory , should continually triumph over us , and say , Where is their God , where is their Redeemer , where is their Saviour , where is their Bridegroom , that they thus boast on ? These opprobrious words and upbraidings redound unto thee . O Lord , while by our evils , men weigh and esteem thy goodness : they think we be forsaken , whom they see not amended . Once when thou sleptst in the Ship , and a Tempest suddenly arising threatned death to all in the Ship , thou awokest at the outcry of a few Disciples , and straightway at thine Almighty word the waters couched , the winds fell , the storm was suddenly turned into a great calm ; the dumb waters know their makers voice . Now in this far greater tempest , wherein not a few mens bodies be in danger , but innumerable souls : we beseech th●e at the cry of thy holy Church , which is in danger of drowning , that thou wilt awake . So many thousands of men do cry , Lord save us , we perish , the tempest is past mans power : yea we see that the endeavours of them that would help it , do turn clean a contrary way . It is thy word that must do the deed , Lord Jesu . Only say thou with a word of thy mouth , Cease O tempest , and forthwith shall ●he desired calm appear . Thou wouldst have spa●ed so many thousands of most wicked men , if in the City of Sodo● ●ad been found but ten good men . Now here be so many thousands 〈◊〉 men , which love the glory of thy name , which sigh for the beauty 〈◊〉 thy house ; and wilt thou not at these mens prayers let go thine an●r , and remember thine accustomed and old mercies ? Shalt thou ●ot with thy heavenly policy turn our folly into thy glory ? Shalt thou ●ot turn the wicked mens evils into thy Churches good ? For thy mer●y is wont then most of all to succour , when the thing is with us past ●medy , and neither the might nor wisdom of men can help it . Thou ●one b●ingest things that be never so out of order , into order again : ●hich art the only Author and maintainer of peace . Thou framedst ●hat old confusion , which we call Chaos , wherein without order , with●ut fashion confusedly lay the discordant seeds of things , and with a ●onderful order the things that of nature fought together , thou didst ●ly and knit in a perpetual band . But how much greater confusion is ●is , where is no charity , no fidelity , no bonds of love , no reverence either of lawes , nor yet of rulers , no agreement of opinions , but as 〈◊〉 were in a misordered quire , every man singeth a contrary note . A●ong the heavenly Planets is no dissention , all four Elements keep ●●eir place , every one do their office whereunto they be appointed . And wilt thou suffer thy Spouse , for whose sake all things were made ●hus bycontinual discords to perish , and go to wrack ? Shalt thou ●●ffer the wicked spirits , which be authors and workers of discord , 〈◊〉 bear such a swing in thy Kingdome unchecked ? Shalt thou suffer ●e strong Captain of mischief , whom thou once overthrewest , again 〈◊〉 invade thy tents , and to spoil thy souldiers ? When thou wert here man conversant among men , at thy voice fl●d the Devils . Send forth 〈◊〉 beseech thee , O Lord , thy spirit which may drive away out of the ●ests of al them that profess thy name , the wicked spirits masters of ri●● , of covetousness , of vain-glory , of carnal lust , of mischief , and of dis●ord . Create in us , O our God and King , a clean heart , and renew thy holy ●pirit in our breasts pluck not from us thy holy Ghost . Render unto us ●e joy of thy saving health , and with thy principal spirit , strengthen ●y Spouse and the Herdmen thereof . By this Spirit thou reconciledst ●●e earthly to the heavenly : by this thou didst frame and reduce , so ●any tongues , so many nations , so many sundry sorts of men into 〈◊〉 body of a Church ; which body by the same Spirit is knit to thee ●●eir Head. This Spirit if thou wilt vouchsafe to renew in all mens ●earts , then shall also these foreign miseries cease , or if they cease ●ot , at least they shall turn to the profit and avail of them which love ●ee . Stay this confusion , set in order this horrible Chaos ( O Lord ●e us ; ) let thy spirit stretch out it self upon these waters of evil wa●ering opinions . And because thy spirit , which according to thy Pro●ets saying containeth all things hath also the sience of speaking ▪ make that like as unto all them which be of thy house , is all one light , one Baptisme , one God , one Hope , one Spirit ; so they may also have one voice , one note , and song , professing one Catholick truth . When thou didst mount up to heaven triumphantly , thou threwest out from above thy precious things , thou gavest gifts amongst men , thou dealtest sundry rewards of thy Spirit . Renew again from above thy old bountifulness , give that thing to thy Church , now faincing and growing downward , that thou gavest unto her shooting up , at her first beginning . Give unto Princes and Rulers the grace so to stand in awe of thee , that they so may guide the Common-weal , as they should shortly render accompt unto thee that art the King of kings . Give wisdome to be alwayes assistant unto them , that whatsoever is best to be done , they may espy it in their mind , and pursue the same in their doings . Give to the Bishops the gift of prophecy , that they may declare and interpret holy Scripture , not of their own brain , but of thine inspiring . Give them the threefold charity which thou once demandest of Peter , what time thou didst be●ake unto him the charge of thy sheep . Give to the Priests the love of soberness and of chastity . Give to thy people a good will to follow thy Commandments , and a readiness to obey such persons as thou hast appointed over them . So shall it come to passe , if through thy gift thy Princes shall command that thou requirest , if thy Pastors and Her●men shall teach the same , and thy people obey them both : that the old dignity and tranquillity of the Church shall return again with a goodly order unto the glory of thy name . Thou sparedst the Ninevites appointed to be destroyed , as soon as they converted to repentance ; and wilt thou despise thy house falling down at thy feet , which in stead of sackcloth hath sighes , and instead of ashe● tears ? Thou promisedst forgiveness to such as turn unto thee , but this self thing is thy gift , a man to turn with his whole heart unto thee , to the intent all our goodnesse should redound unto thy glory . Thou art the maker , repair the work that thou hast fashioned . Thou art the Redeemer ; save that thou hast bought . Thou art the Savi●ur , suff●r not them to perish which do hang on thee . Thou art the Lord and owner ; challenge thy possession . Thou art the head , help thy memb●rs . Thou art the King , give us a reverence of thy laws . Thou art the Prince of peace ; breathe upon us brotherly love . Thou art the God , have p●ty on thy humble bes●ec●ers ; be thou according to Pauls saying , all things in all men , to the intent , the whole quire of thy Church with agre●ing minds and consonant voyces for mercy obtained at thy hands , may give thanks to the Father , Son & holy Ghost which after the most perf●ct example of concord , b● distincted in property of Persons , and one in nature , to whom be praise and glory eternally . Amen . FINIS . ERRATA . The Reader is desired to Correct these Errata's with his pen , ●t the sense be not disturbed . In the Preface . ●●ge . Line . ●●6 . 23 for Job , read Joab . ●●8 . 32 for vice , r. voice . In the Treatise ●●4 . 6. sure r. pure . 〈◊〉 . 3. so considerable , r. so inconsiderable . 〈◊〉 26. to fit us , r. to find us . 〈◊〉 29. Discords r. disorders . 〈◊〉 26. revilings , r. revellings 〈◊〉 8. means , r. meaning . 〈◊〉 21. dele not before only . 〈◊〉 12. B●eaches r. Branches . 〈◊〉 19. howsoever , r. how soon soever . 〈◊〉 16. false , r. safe . 〈◊〉 32. protest , r. profess . 〈◊〉 3. the favour , r. the favourer . 〈◊〉 5. offered , r. afforded . 〈◊〉 24. after , r. often . 〈◊〉 21 , 22. solemn , r. seldom . 〈◊〉 12. trance , r. frame . 〈◊〉 9. after is r. not . 〈◊〉 14. r. occasional . 〈◊〉 25. fifth , r. third . 〈◊〉 6. our , r. other . 〈◊〉 6. greatness , r. gentleness . 〈◊〉 31. prayer , r. praise . 〈◊〉 6. mercies , r. miseries . 〈◊〉 29. such , r. sick . 153. 4. force , r. face . 26. after punishments , r. thy . 155. 27. after any add thing 182. 16. r. to resist , the Graces of God to improve 210. 2. souls , r. houses . 220. 1. gift , r. guest . 234. 3. two rest , r. to w●est . 253. 28. act , r. art . 259. 7. dele not , r. and that it is only . 277. 8. happy , r. unhappy . 300. 25. action , r. affection● 318. 1. in , r. is . 321. 1. put a comma at for , 323. 22 , supposed , r. opposed . 324. 33. justly , r. unjustly . 325. 4. surely , r. surly . 327. 11. put the comma at hereafter , 334. 32. put the comma at judging . 353. 17 ▪ the open vile , r. open vice . 365. 27. after degree , read thus , a cruelty to defer enjoying of it . 367. 16. dele not . 381. 6. cure , r. care . In the Devotions . 628. 26. little , r. bitter . Notes, typically marginal, from the original text Notes for div A23760-e1670 The worth of the S●ul . The misery of losing the Soul. The danger the soul is in . The first Covenant . That our care will not be in vain . The s●cond Covenant . Notes for div A23760-e9170 Of the light of N●tu●e . The light of Scriptures . The Three great branches of man , duty . Duty to God. Acknowledging h●m to be God. Faith. Of his Affirmations . Commands Threatnings Promises . Hope . Presumption . D●sp●ir . Love its Motives . Gods excellency . His kindness to us ▪ Fruit of Love. Desire of pleasing . Desire of enjoying . Fear . The Fol●y of fearing M●● more then God. Trust. In all spiritual dangers . In all temporal . Not seek to deliver our selves by any Sin. In al wants spiritual . Temporal wants . The benefits of trusting on God. Notes for div A23760-e21940 Humility . Submission to Gods will in respect of obedience . The great distance between God and us . The unworthiness of our best work . Submission in respect of Patience . Thankfulness for Gods Corrections . Fruitfulness under them . In all sorts of sufferings . Submission to Gods Wisdom . In his Commands . In his disposals . Honour . Several wayes of Honouring God. In his house His Posessions . The great sin of Sacriledg . The punishment . The times for his service . Lords Day The Feasts of the Church . The Feasts . Gods word The holy Scripture . Catechizing . Preaching . The Sacraments . Of Baptisme . The vow of Baptisme . The strict obligation of this vow of Baptism . Notes for div A23760-e36740 The Lords Supper . Things to be done before receiving . Examination . Of our knowledg . Sins . Several sorts . Degrees . Humiliation . Contrition . Confession . Resolutions of obedience . Of the meanes . Present renouncing of sin . Imbracing vertue . Quickning of graces . Charity . Devotion . Necessity of these graces . The usefulness of a spiritual guide . Not to be ashamed to discover our selves to one . As necessary to the confident as to the doubtful . At the time of receiving . Meditation of thy unworthiness . The sufferings of Christ. The atonement wrought by them . The thankfulness owing for them . The great love of Christ in them . The benefits of the New Covenant sealed in the Sacrament . Upon receiving give thanks . Pray . After the Sacrament . Private Prayer and Thanksgiving . Not presently to f●l 〈◊〉 worldly affaires To keep thy re●o●utions still in memory . The danger of breaking them . Making God thy enemy . Thy own conscience . Gods former pardons no incouragement to sin . The obligation of this vow perpetual . Yet often to berenewed . Notes for div A23760-e48420 Honour due to Gods name . Sins against it . Blasphemy . Swearing . Assertory oaths . Promissory ▪ Unlawful oaths . God greatly dishonoured by perjury . The punishments of it . Vain oaths . The sin of them . They lead to perjury . No temptation to them . Necessity of abstaining from them . Means for it . Sence of the guilt and danger Truth in speaking . Forsaking the occasions . Reverence of God. Watchfulness . Prayer . What it is to honour Gods Name . Notes for div A23760-e53320 Worship . Prayer its parts . Confession . Petitions . For our Souls . Bodi●● Depr●cation . Of sin . Of punishm●●t . Intercession Thank●●●ving Spiritual Mercies . Temporal . Publick Prayer in the Church . In the family . Private Prayer . Frequency in Prayer . The advantages of Prayer . Honour . Benefit . Pleasantness . Carnallity one reason of its seeming otherwise . Want of one another . To ask nothing unlawful . To ask in Faith. In humility . With attention . Helps against wandring . 〈…〉 〈◊〉 Prayer for Gods aid . Watchfulnesse . With Zeal . With purity . To right ends . Bodily worship . Repentance A turning from sin to God. Times for this Duty . Daily . At set times . In the time of affliction At Death . The danger of deferring it till then . The disadvantages of a death-bed repentance . The custom of sin . Bodily pains . Danger of unsincerity . Fasting . Fasting a a revenge upon our selves Such revenges acceptable with God. Yet no satisfaction for sins . Times of fasting . Second bran●h of our d●ty to God. Inward Idolatry . Notes for div A23760-e65230 Duty to our selves . Humility . The great sin of pride . The danger . Drawing into other sins . Frustrating of remedies . Betraying to punishment . The folly . In respect of the goods of Nature . The goods of fortune . The goods of grace . Means of Humility . Vain glory . The sin . The danger The folly . ●elps a●●inst vain ●●●ry . Meekness . Advantages of it . Means of obtaining it . Consideration . Of our state . The rule by which to trie our state . The danger of inconsideration . Our actions . Before we do them . After they are done . Frequency of consideration . Danger of omitting it . Notes for div A23760-e67770 Contentedness . Contrary to murmuring . To ambition . To covet●usness . Covetousness contrary to our duty to God. To our selves . To our neighbour● ▪ Contentedness contrary to envy . Helps to contentedness . Diligence . Watchfulness against sin . Industry in improving gifts . Of Nature . Of Grace . To improve good motions . The dang●● of the contrary . Chastity . Uncleanness forbidden in the very lowest degrees . The mischiefs of it . To the Soul. To the Body . The Iudgments of God against it . It shuts out from Heaven . Helps to chastity . Temperance . In Eating . Ends of eating . Preserving of life . Of Health . Ru'es of Temperance in eating . Means of it . Notes for div A23760-e70220 Temperanc● in Drink●ing . False ends of drinking . Good fellowship . Preserving of kindness Cheering the spirits . Putting away cares . Passing away time . Preventing reproach . Pleasure of the drink . Bargaining . Degrees of this sin . The great guilt of the strong drinkers . The great mischiefs of this sin . Exhortation to forsake it . The difficulties of doing so considered . Seeming n●●●ssity of drink . Want of imployment Perswasions and reproaches of men . The means of resisting them Which the advantages 〈◊〉 the hurt . Reject the temptation● at the ve●● beginning ▪ The se●urity of doing so . The effica●y of these means if not hindred by love of the sin . That lov● makes m●● loth to be●lieve it dangerou● ▪ Notes for div A23760-e71790 Sleep . The rule of temperance therein . The many sins that f●●l●w t●e transgressing of it . Other mischiefs of sloth . Temperance in Recreation Cautions t●he observe● in them . Undue end of sports . Temperance in Apparel . Apparel designed fo● covering of shame . Fencing from cold . Distinction of persons . Too much sparing a fault as well as excess . Notes for div A23760-e72920 Duty to our Neighbour . Iustice. Negative . To the Soul. In the natural sence . In the spiritual . Drawing to sin the greatest injury . Direct means of Indirect . Men sadly to consider whom they have thus injured . Heartily to bewail it . Endeavour to repair it . Negative justice to the body . In respect of the life . Several ways of being guilty of murder . The Hainousness of the sin . The great punishments attending it . The strange discoveries of it . We must wa●ch diligently a●gainst all approaches of this sin . Maiming ● great injury . That which every man dreads for himself . Yet worse if the man be poor . Necessity of making what satisfaction we can . Wounds , and stripes , injuries also . This cruelty to others the effect of pride . Notes for div A23760-e74730 His possession . H●s wife . The enticing a mans wife , the greatest injustice . To the woman . To the man. The most irrepairable . His goods . Malicious injustice . Covetous injustice . Oppression . Gods vengeance against it . Theft . Not paying what we borrow . What we are b●und for . What we have promised . Notes for div A23760-e75600 Stealing the goods of our neighbour . Deceit . In Trust. In Traffick The sellers concealing the faults of his ware . His over-rating it . Fraud in the Buyer . Many Temptations to deceit in Traffick . The commonness of injustiee a reproach to Christianity . It is not the way to enrich a man. It ruines the Soul Eternally . The necessity of Restitution . Notes for div A23760-e76410 His credit . False witness . Publick slanders . Whispering . Several steps towards this sin . Despising and scoffing . For infirmities . For calamities . Forsi ● . Destroying the credit ; a great injury . And irrepairable . Yet every guilty person must do all he can to repaire the injury . Iustice in the thoughts . Positive Iustice. Speaking Truth a due to all men . Lying expresly forbiden in Scripture . The great commonness and folly of this sin . Courteous behaviour a due to all men . Not payed by the proud man. Meekness a due to all men . Brauling very in●ufferable . It leads to that great sin of cursing . Particular dues . A respect due to men of extraordinary gifts . We are not to envy them . Nor detract from them . The folly of both those sins . A respect due to men in regard of their r●nks and qualities . Dues to those that are in any sort ●f want To the poor God withdraws those abilities which are not thus imployed . Dues in respect of relations . Gratitude to Benefactors . The contrary too common . Notes for div A23760-e78680 Duty to Parents . Dues to the Supreme Magistrate Honour . Tribute . Prayers for them . Obedience . Duties to our Pastors Love. Esteem . Maintenance . Obedience . Prayer for them . Duties to our natural Parents . Reverence . Love. Obedience . Especially in their Marriage . Ministring to their wants . Duty to be paid even to the worst Parents . Duty of Parents to children . To Nourish them . Bring them to Baptism . Educate them . Meane towards the educating of children . The parent to watch over their souls even when they are grown up . To provide for their subsistence . To give them good example . To bless them . To give no unreasonable commands . Notes for div A23760-e80920 Dues to brethren , Natural ▪ The necessity of love among brethren . Spiritual brotherhood Our duty to hold communion with these brethren . To bear with their infirmities . To restore them after falls . To sympathy with them . The wife owes to the husband obedience . Fidelity . Love. The faults of the Husband acquits not from these duties . 〈…〉 Faithfulness . Maintenance . Instruction Husbands and W●ves mutu●lly to pray for and assist each other in all good . The vertue of the person the chief consideration in Marriage . Unlawful Marriages . Friendship . It s duti●● , Faithfulness . Assistance . Admonition . Prayer . Constancy . Servant● owe to the Masters ●●bedience . Fidelity . Submission to rebuke . Diligence . Masters owe to their Servants Iustice. Admonition . Good example . Means of Instruction . Moderation in command● Encouragement in well-doing . Notes for div A23760-e83020 Charity . In the Affections . To mens Souls . To their Bodies , Goods and Credit . Effects of this Charity . It casts out Envy . Pride . Censoriousness . Dissembling . Self-seeking . Revenge . T●is charity to be extended even to enemies . Motives thereunto . Command of Christ. Example of God. The disproportion between our offences against God and mens against us . Pleasantness of this Duty . Compared with the painfulness of the contrary . If we forgive not . God will not forgive us . Gratitude to God. The first ri●ing of rancour to be supprest . Charity in the Actions Towards the mind of our Neighbour . His Soul. Charity in respect of the Body . Notes for div A23760-e85050 Charity in respect of the Goods . Towards the rich . Towards the poor . Motives of Alms-giving . Manner of Alms giving . Cheerfully . The fear of impoverishing our selves by it vain and impious . Give seasonably . Of cru●l●y . Prud●ntly . Liberally . Charity in respect of the Credit . The acts of Charity in some respects acts of Iustice also . The great rul● of Charity . Peace Making . He that undertakes it must be Peaceable himself . Of going to Law. This Chari●y of the Actions must reach to Enemies Self love 〈◊〉 hinderance to this Charity . Prayer a means to procure is . Christian duties both possible and pleasant . Even when they expose us to outward sufferings . The danger of del●ying our turning to God. 
A70397	----	A companion for the persecuted, or, An office for those who suffer for righteousness containing particular prayers and devotions, for particular graces, and for their private or publick wants and occasions. Kettlewell, John, 1653-1695. 1693 Approx. 170 KB of XML-encoded text transcribed from 86 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A70397 Wing K362 ESTC R14209 11920870 ocm 11920870 50954 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A70397) Transcribed from: (Early English Books Online ; image set 50954) Images scanned from microfilm: (Early English books, 1641-1700 ; 816:27) A companion for the persecuted, or, An office for those who suffer for righteousness containing particular prayers and devotions, for particular graces, and for their private or publick wants and occasions. Kettlewell, John, 1653-1695. [2], 163, [3] s.n.], [London? : 1693. Reproduction of original in Cambridge University Library. Attributed to John Kettlewell. cf. NUC pre-1956. Table of contents p. [1]-[3] at end. Errata at end. Advertisement at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayers. Devotional literature, English. 2004-05 TCP Assigned for keying and markup 2004-05 Aptara Keyed and coded from ProQuest page images 2004-06 Melanie Sanders Sampled and proofread 2004-06 Melanie Sanders Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A COMPANION FOR The Persecuted : OR , An OFFICE for Those , Who Suffer for RIGHTEOUSNESS . CONTAINING Particular Prayers and Devotions , for Particular Graces , and for their Private or Publick Wants and Occasions . Printed in the Year , 1693. The Introduction . Reader ; I Here present thee with Prayers and Devotions , fitted to support the spirits , and to direct and improve the virtues , of those who at any time , or in any place , are call'd out by the wisdom and goodness of God , to suffer for the cause of Truth and Righteousness . The Charitable helps and offers of this kind , are very needful , and will be very acceptable , to those who are actually labouring under the Cross , and bearing affliction for the blessed Jesus . And as for others , who think they have no need thereof for themselves ; yet may they at all times find occasion enough , if they please , to pu● up such Prayers for their persecuted Brethren and Fellow-Members . For the Church of Christ , is still bearing his Cross in one part or other ; and whilst in one place he is cherishing some with the comforts of Peace , he is elsewhere proving others of their Brethren with Tribulations . Nay , since these Tryals are common to men , and more especially to Christians , he who says at present that he is most free from them , knows not how soon the All-wise God may see fit to bring him under the same . And 't is good to be fore-armed and provided for a sharp conflict , which we are lyable to be tryed withal ; and the rather , because in the heat thereof , when these helps are most needed , they are usually hardest to be got , and 't is not so easie then to put them into the hands of those , who want to be directed and assisted by them . Indeed , by the bounty and indulgence of Almighty God , the true Disciples of Christ have here their intervals of rest and quietness , and are oft-times comforted and refreshed with worldly peace , and the favour of Princes . But when God gives them this outward ease , it is more than his Gospel promises . Their profession , is to be followers of a man of sorrows , and to look for Crosses and Persecutions in his service ; and , when they come , to take them up , and bear them patiently after him . So that it must neither be contrary to their spirit , nor expectations , to hear of sufferings ; & it should never be thought a service out of season , to instruct them how to bear them , and to furnish them with such Prayers and proper Reflexions , as may afford them both direction , and support therein . The first care in this Case , is to see that their sufferings be for the Truths sake , or for a good Cause . Without this , the hopes of sufferers are but a Dream , and there is no true ground of comfort or support in them . If they suffer only for their own follies , or fancies , what reason has their blessed Lord to thank them , for being fanciful or foolish ? Or , if they suffer for maintaining dangerous Errors , and for turning out of the way of Truth and Righteousness , these are not things for him to reward , but to punish . 'T is only their suffering for some Doctrines , or Precepts of his , that can render them his Martyrs or Confessors : And when they take care to be found in that way , and suffer for hearkning unto him , he will support them whilst they suffer , and afterwards make them ample amends for the same . But when they take care to be found in a Righteous Cause , they must be careful withal to honour him , and approve themselves , by all the parts and virtues of a Righteous and truly Christian Carriage . Their study then must be , to shew minds advanced above all earthly fears and desires , to support themselves with the comforts of Religion , & the belief of Gods Promises , to bear their Afflictions for Christ's sake with patience and thankfulness , to weary out their persecutors fury with their Religious constancy , to vanquish all their injuries by returning prayers and kindnesses ; and in all things , to evidence a spirit , that is full of love , and holy zeal , and humble confidence in God ; but that is not either to be corrupted by the ease and comforts , or shocked and broken by the threats or losses of this world . And by these and such like virtues , they will be made conformable to the image of their suffering Saviour , and perform a service most fragrant and pleasing unto him , and most honourable to Truth & a Righteous Cause . For the world doth not afford a more glorious sight , than to see a Christian with Religious bravery & constancy bearing Christs Cross , and by magnanimity and meekness , triumphing over all the powers of Error and unjust Violence . These , indeed , are hard services . But as they have great difficulties , they will at last have glorious Rewards , and at present have great assistances . The Almighty Spirit of God will support those , who seriously and Religiously set themselves to suffer Christianly in his Cause : They will be set above themselves , and will be guarded and fortified against human weakness , by the powers of the Divine Grace . And this , as they must humbly and firmly depend upon , so must they constantly and earnestly seek from him , by Prayers and Devotion . In the following Offices , it has been my aim and study , to be as helpful to them as I can for this purpose . And therein , according as I was able , I have not only suggested the true comforts and supports ; but directed their eye to the true spirit , duty , and carriage of Gospel-sufferers . And have taught them under the same , to express such resentments , and aspire after such raised affections , as may become those , who would honour God , and secure their own future happy reward by their sufferings , and who count it a priviledge to be thought worthy by the Blessed Jesus to suffer in his Cause . And on this Account , this little Book may be put into the hands of the Persecuted , not only as a Form of Devotion , to be put up to God in holy and fervent Prayers ; but likewise as a Treatise of Instruction , to be read for the Knowledge of their Duty , and as a Guide to their Practice ; since therein they have a draught and delineation of that Spirit which they are to nurse up and shew forth , and of those habits and virtues wherein they are to dress up their souls at such times . I have been very particular in the Devotional provisions and supplies for these purposes , and have had regard both to private and publick necessities . Which pains , I hope will be acceptable to devout minds , who , when they are desirous to express their devotion on those particulars , will not be unfurnished with fitting Forms , and may at any time use more , or fewer thereof , as their leisure permits , or as their needs require . And to the Body of Prayers and Devotions , I have prefixed a Collection of select Scriptures , upon the several Duties , and most important needs and desires , of sufferers for Righteousness . And this I have done , for the sufferers guidance and instruction , as well as for their devotion . For , besides the kindling and quickning of devout affections , and the strengthening and supporting of their spirits amidst their Heavy Tryals , when they use them as sacred Hymns , or as matter of their Religious Meditations : These Texts will teach them the necessity , and help to shew them the Nature and Offices of all those respective Duties , which are as the salt to the sacrifice , without which their own Oblation of themselves would be insipid , and their Losses for Christ's sake would neither gain his favour and acceptance , nor effectually recommend and do Honour to his Cause . And both the Scriptures collected , and the Prayers composed for these ends , are as follows . An OFFICE for Sufferers for Righteousness under Persecutions . Scriptures for those who suffer for Righteousness . Psal. 94. & Ps. 125. Heb. 12. to v. 18. 2 Cor. 1. to v. 13. Ps. 12. & Ps. 14. Is. 51. Heb. 10. v. 23. to end . I. For Receiving Persecutions , as Chastisements for former Offences . WHen we suffer striving against sin , we are chasten'd and corrected of the Lord , Heb. 12. 4 , 5. 6. 9. The time is come , that judgment must begin at the House of God , 1 Pet. 4. 17. I will bear the indignation of the Lord , because I have sinned against him , until he plead my Cause , and execute judgement for me , Mich. 7. 9. O Israel ! Return unto the Lord thy God , for thou hast fallen by thine iniquity , Hos. 14. 1. Remember your ways , and all your doings , wherein ye have been defiled , and loath your selves in your own sight for all your evils that ye have committed , Ezek. 20. 43. Remember from whence thou art fallen , and repent and do thy first works ; or else I will come unto thee quickly , and will remove thy Candlestick out of his place , unless thou repent , Rev. 2. 5. If the Fig-tree continues barren , the Lord will say to the Dresser of his Vineyard , cut it down , Luk. 13. 6 , 7. Without Repentance , the Kingdom of God shall be taken from you , and given to a Nation bringing forth the fruits thereof , Matthew 21. 43. II. For Receiving Persecutions , as Tryals of our Obedience , and as they bring upon us Losses for Righteousness . 1. To be received with Contentedness , and with Thankfulness . If the world hate you , you know that it hated me , before it hated you . Remember the word that I said unto you , the Servant is not greater than the Lord. If they have persecuted me , they will also persecute you . If you were of the world , the world would love his own : but because you are not of the world , but I have chosen you out of the world , therefore doth the world hate you , Joh. 15. 18 , 19 , 20. If any man suffer as a Christian , let him not be ashamed , but let him glorifie God on that behalf . If ye be reproached for the name of Christ , happy are ye ; for the Spirit of Glory , and of God , resteth upon you . Rejoyce , in as much as ye are partakers of Christs sufferings ; that when his Glory shall be revealed , ye may be glad also with exceeding joy , 1 Pet. 4. 13 , 14 , 16. Rejoyce , and be exceeding glad , and leap for joy , for great is your reward in heaven : for so persecuted they the Prophets which were before you , Matth. 5. 11. 12. Luke , 6. 23. 2. With free Confession of Christ and his Truths . If ye suffer for Righteousness sake , sanctifie the Lord God in your hearts . And be not afraid of their terror , neither be troubled ; and be ready always to give an answer to every man , that asketh you a reason of the hope that is in you , with meekness and reverence , 1 Pet. 3. 14. 15. Whosoever shall confess me before men , him will I also confess before my Father which is in Heaven . But whosoever shall deny me before men , him will I also deny , before my Father which is in Heaven , Mat. 10. 32 , 33. For with the heart man believeth unto Righteousness ; and with the mouth Confession is made unto Salvation , Rom. 10. 10. 3. With Integrity and Prudent Caution . And let them that suffer according to the will of God , commit the keeping of their souls unto him in well-doing , as into the hands of a faithful Creator , 1 Pet. 4. 19. Hold up my goings in thy paths , that my foot-steps slip not , Psal. 17. 15. Tho' all this is come upon us , yet have we not forgotten thee , neither have we dealt falsly in thy Covenant . Our heart is not turned back , neither have our steps declined out of thy way . Tho' thou hast sore broken us in the place of dragons , and covered us with the shadow of death , Psal. 44. 17 , 18 , 19. Stand , having your loyns girt about with Truth , and having on the breast-plate of Righteousness , and your feet shod with the preparation of the Gospel of peace , Eph. 6. 14. 15. Walk in wisdom towards those that are without , redeeming the time . Let your speech be always with grace , seasoned with salt , that ye may know how ye ought to answer every man , Col. 4. 5 , 6. See that ye walk circumspectly , not as fools , but as wise . Redeeming the time , because the days are evil , Eph. 5. 15 , 16. Beware of men , for they will deliver you up to the Councils . And ye shall be brought before Governours , and Kings for my sake . Behold ! I send you forth as sheep in the midst of wolves ; be ye therefore wise as serpents , and harmless as doves , Mat. 10. 16 , 17 , 18. 4. With Steadfastness and Constancy . Finally my Brethren , be strong in the Lord , and in the power of his might , Eph. 6. 10. Stand fast in one spirit , with one mind , striving together for the faith of the Gospel ; and in nothing terrified by your Adversaries , Phil. 1. 27. 28. Contend earnestly for the faith , which was once delivered to the Saints , Jud. 3. Put on the whole Armour of God , that ye may be able to stand against the wiles of the Devil . That ye may be able to stand in the evil day , and having done all to stand , Eph. 6. 11. 13. Let us hold fast the profession of our Faith , without wavering , ( for he is faithful who hath promised . ) Not forsaking ▪ the assembling of our selves together , as the manner of some is ; but exhorting one another , and so much the more , as ye see the day approaching , Heb. 10. 23. 25. And now , Lord ! behold their threatnings ; and grant unto thy servants , that with all boldness they may speak thy word , Act. 4. 29. 5. With Faith. 1. Wherefore take unto you the whole Armour of God. Above all , taking the shield of faith , wherewith ye shall able to quench all the fiery darts of the wicked , Eph. 6. 13. 16. Cast not away therefore your confidence , which hath great recompence of reward , Heb. 10. 35. 38. Look unto Jesus , who for the joy that was set before him , endured the Cross , despising the shame , and is set down at the Right Hand of the Throne of God , Heb. 12. 2. It is a faithful saying , if we suffer with him , we shall also reign with him , 2 Tim. 2. 11 , 12. Our light affliction , which is but for a moment , worketh for us a far more exceeding , and eternal weight of Glory . While we look not at the things which are seen , but at the things which are not seen : for the things which are seen , are temporal ; but the things which are not seen , are eternal , 2 Cor. 4. 17 , 18. 2. And fear not them which kill the body . For not a sparrow shall fall on the ground , without your Father . Fear ye not therefore , ye are of more value than many sparrows . But the very hairs of your head are all numbred , Mat. 10. 28 , 29 , 30 , 31. When ye do well , and suffer for it , hereunto were ye called , 1 Pet. z. 20 , 21. It falls to none to be conformed to the image of his Son in sufferings , but to them , who are called thereto , according to his purpose , Rom. 9. 28 , 29. Whilst God continues his hedge about them , Satan cannot touch them , Job . 1. 10. When he brings them under heaviness , thro' manifold temptations , 't is only for a season , and if need be , 1 Pet. 1. 6. When he permits their Persecutors , to give them some trouble , the remainder of wrath shall he restrain , Psal. 76. 10. God is faithful , who will not suffer you to be tempted above what you are able ; but will with the temptation also make a way to escape , that ye may be able to bear it , 1 Cor. 10. 13. He is a very present help in trouble , Psal. 46. 1. From him we shall obtain mercy , and find grace to help , in the * most sitting season , Heb. 4. 16. My Grace is sufficient for thee , my strength is made perfect in weakness , 2 Cor. 12. 9. And since what they suffer , is only according to the will of God , let them that suffer , commit the keeping of their souls to him in well-doing , as unto a faithful Creator , 1 Pet. 4. 19. 6. With Trust in God. The fear of man bringeth a snare ; but who so puteth his Trust in the Lord , shall be safe , Prov. 29. 25. Thou wilt keep him in perfect peace , whose mind is stayed on thee , because he trusteth in thee , Is. 26. 3. Blessed is the man , that trusteth in the Lord , and whose hope the Lord is , Jer. 17. 7. For he is a refuge for the oppressed , a refuge in times of trouble , Psal. 9. 9. He maketh wars to cease unto the end of the earth , he breaketh the bow , and cutteth the spear in sunder , he burneth the chariot in the fire , Psal. 46. 9. Some trust in chariots , some in horses ; but we will remember the name of the Lord our God. We will rejoyce in thy salvation , and in the name of our God will we set up our banners , Psal. 20. 5 , 7. It is better to trust in the Lord , than to put confidence in man. It is better to trust in the Lord , than to put confidence in Princes , Psal. 118. 8 , 9. Our Fathers trusted in thee , and thou didst deliver them , Ps. 22. 4. Thou Lord hast not forsaken them that seek thee , Psal. 9. 10. He shall deliver them from the wicked , and save them , because they trust in him , Psal. 37. 40. He will arise and have mercy upon Sion , when the time to favour her , yea , the set-time is come , Ps. 102. 13. I the Lord will hasten it in its time , Is. 60. 22. But if you will not believe , surely you shall not be established , Isa. 7. 9. And he that believeth shall not make hast , Isa. 28. 16. 7. Against Trusting more in other things , than in God , and fixing too much on Earthly Dependances . There is no King saved , by the multitude of an host ; a mighty man is not delivered by much strength . An horse is a vain thing for safety ; neither shall he deliver any by his great strength , Ps. 33. 16 , 17. Truly in vain is salvation hoped for from the hills , and from the multitude of mountains ; truly in the Lord our God is the salvation of Israel , Jer. 3. 23. Surely men of low degree are vanity , and men of high degree are a lye : to be laid in the ballance , they are altogether lighter than vanity , Ps. 62. 9. Cease from man , whose breath is in his nostrils , for wherein is he to be accounted of ? Is. 2. 22. Put not your trust in Princes , nor in the son of man , in whom there is no help . His breath goeth forth , he returneth to his earth ; in that very day all his thoughts perish , Psal. 146. 3. 4. Cursed be the man , who trusteth in man , saith the Lord , and maketh flesh his arm , and whose heart departeth from the Lord. For he shall be like the heath in the desart , and shall not see when good cometh , but shall inhabit the parched places in the wilderness , in a salt land , and not inhabited , Jer. 17. 5 , 6. But blessed is the man , that maketh the Lord his trust , and respecteth not the proud , nor such as turn aside to lyes , Psal. 40. 4. Trust not in oppression , and become not vain in robbery , Psal. 62. 10. Trust in the Lord with all thine heart , and lean not to thine own understanding , Prov. 3. 5. For there is no wisdom , nor understanding , nor council against the Lord , Prov. 21. 30. Who is among you that feareth the Lord , that obeyeth the voice of his servant , that walketh in darkness and hath no light ? let him trust in the name of the Lord , and stay upon his God. Behold all ye that kindle a fire , that compass your selves about with sparks : walk in the light of your fire , and in the sparks that ye have kindled . This shall ye have of my hand , you shall lye down in sorrow , Isa. 50. 10 , 11. 8. With Patience . Endure hardship , as a good souldier of Jesus Christ , 2 Tim. 2. 3. If thou faint in the day of adversity , thy strength is small , Prov. 24. 10. Wait on the Lord , and he shall save thee , Prov. 20. 22. He that believeth will not make hast , Isa. 28. 16. It is a good thing , that a man should both hope , and quietly wait for the salvation of the Lord , Lam. 3. 26. Ye have need of patience , that after ye have done the will of God , ye might receive the promise . For yet a little while , and he that shall come will come , and will not tarry , Heb. 10. 36 , 37. The rod of the wicked shall not rest upon the lot of the righteous , lest the righteous put forth their hands unto iniquity , Ps. 125. 3. Behold ! the Husband-man waiteth for the precious fruit of the earth , and hath long patience for it , until he receive the early and the latter rain . Be ye also patient , stablish your hearts , for the coming of the Lord draweth nigh . Take , my Brethren , the Prophets for an example , of suffering affliction , and of patience . Behold ! We count them happy which endure . You have heard of the patience of Job , and have seen the end of the Lord , that the Lord is very pitiful , and of tender mercy , Jam. 5. 7 , 8 , 10 , 11. In your patience possess ye your souls , Luk. 21. 19. For whosoever will save his life , shall lose it ; and whosoever will lose his life for my sake , shall find it , Mat. 16. 25. Let us not be weary in well-doing , for in due time we shall reap if we faint not , Gal. 6. 9. Consider him , that endured such contradiction of sinners , lest ye be weary , and faint in your minds , Heb. 12. 2. He shall not fail nor be discouraged , till he have set judgment in the earth , Isa. 42. 4. Because iniquity of persecutors shall abound , the love of many shall wax cold . But he that shall endure unto the end , the same shall be saved , Mat. 24. 12 , 13. Be thou faithful unto death , and I will give thee a Crown of Life , Rev. 2. 10. Here is the patience , and faith of the Saints , Rev. 13. 10. 9. With Prayer and unwearied Devotion . Be patient in tribulation , continuing instant in prayer , Rom. 12. 12. Take unto you the whole armour of God , that ye may able to stand in the evil day . Praying always , with all prayer and supplication in the spirit , and watching thereunto with all perseverance , and supplication for all Saints , Eph. 6. 13. 18. Is any among you afflicted ? let him pray , Jam. 5. 13. For my love they are my adversaries ; but I will give my self unto prayer , Psal. 109. 4. Let us hold fast the profession of our faith , without wavering . Not forsaking the assembling of our selves together , as the manner of some is ; but exhorting one another : and so much the more , as you see the day approaching , Heb. 10. 23 , 25. 10. With Charity towards Persecutors . 1. When ye suffer for well-doing , take it patiently ; for this is acceptable with God , 1 Pet. 2. 20. And be ready to give an answer to every man that seeth you suffer , and asketh a reason of the hope that is in you , with meekness and reverence , 1 Pet. 3. 18. Bless those that curse you , do good to them that hate you , and pray for them that despitefully use you and persecute you . That you may be the children of your Father which is in Heaven , who doth good to the just and unjust , Mat. 5. 44 , 45. Moreover , Hereunto are ye called , because Christ also suffered for us , leaving us an example that we should follow his steps . Who when he was reviled , reviled not again ; when he suffered , he threatned not ; but committed himself to him that judgeth righteously , 1 Pet. 2. 21 , 23. He was oppressed , and brought as a Lamb to the slaughter , yet he opened not his mouth , Isa. 53. 7. When they Crucified him , then said Jesus , Father forgive them , for they know not what they do , Luk. 23. 34. They stoned Stephen , and he kneeled down , and cryed with a loud voice , Lord ! lay not this sin to their charge , Act. 7. 59. 60. Being reviled , we bless ; being persecuted , we suffer it ; being defamed , we intreat or intercede for our defamers , 1 Cor. 4. 12 , 13. 2. Let not thy heart envy sinners , but be thou in the fear of the Lord all the day long . For surely there is an end , and thy expectation shall not be cut off , Prov. 23. 17 , 18. Fret not thy self because of evil men , neither be thou envious against the wicked . For there shall be no reward to the evil man , the candle of the wicked shall be put out , Prov. 24. 19 , 20. Rejoyce not when thine enemy falleth , and let not thy heart be glad when he stumbleth . Lest the Lord see it , and it displease him , and he turn away his wrath from him to thee , Prov. 24. 17 , 18. Charity suffereth long , charity vaunteth not it self , is not puffed up . Doth not behave it self unseemly , seeketh not her own , is not easily provoked , thinketh or imputeth no evil . Rejoyceth not in iniquity , beareth all things , believeth all things , hopeth all things , endureth all things . And though I give my body to be burned , and have not this charity , it profiteth me nothing , 1 Cor. 13. 3 , 4 , 5 , 6 , 7. Bless them which persecute you ; bless , and curse not . Recompence to no man evil for evil . Avenge not your selves , but give place unto wrath ; for it is written , Vengeance is mine , I will repay , saith the Lord. Therefore if thine enemy hunger , feed him , if he thirst , give him drink . Be not overcome of evil , but overcome evil with good , Rom. 12. 14 , 17 , 19 , 20 , 21. 11. With Charity towards the Persecuted . 1. I will weep bitterly , labour not to comfort me , because of the spoyling of the Daughter of my People , Isa. 22. 4. O! that my head were waters , and mine eyes a fountain of tears , that I might weep day and night , for the slain of the Daughter of my People , Jer. 9. 1. W● unto them that are at ease in Sion ; that lye upon beds of Ivory . That chaunt to the sound of the Viol , that drink Wine in Bowls , and anoint themselves with the chief Oyntments ; but they are not grieved for the affliction of Joseph , Am. 6. 1 , 3 , 4 , 5 , 6. Whether one member suffer , all the members suffer with it ; or one member be honoured , all the members rejoyce with it , 1 Cor. 12. 26. Rejoyce with them that do rejoyce , and weep with them that weep , Rom. 12. 15. 2. Remember them that are in bonds , as bound with them ; and them which suffer adversity , as being your selves also in the body , Heb. 13. 3. Be not thou ashamed of the Testimony of the Lord , nor of me his Prisoner : but be thou partaker of the afflictions of the Gospel , according to the power of God. The Lord give mercy unto the house of Onesiphorus , for he oft refreshed me , and was not ashamed of my Chain . But when he was in Rome , he sought me out very diligently , and found me , 2 Tim. 1. 8 , 16 , 17. Ye endured a great fight of afflictions , partly whilst ye were made a gazing-stock , both by reproaches and afflictions ; and partly whilst ye became Companions of them that were so used . For ye had compassion of me in my bonds , & took joyfully the spoyling of your goods , knowing in your selves , that ye have in Heaven a better , and an enduring substance , Heb. 10. 32 , 33 , 34. Beloved , thou doest faithfully , whatsoever thou doest to the brethren , and to strangers , which have born witness of thy Charity before the Church : whom , if thou bring forward on their journey after a godly sort , thou shalt do well . Because that for his Name sake they went forth . We therefore ought to receive such , that we might be fellow-helpers to the truth , 3 Jo. 5 , 6 , 7 , 8. He that receiveth a Prophet in the Name of a Prophet , shall receive a Prophets reward ; and he that receiveth a Righteous Man , in the Name of a Righteous Man , shall receive a Righteous Mans reward . And whosoever shall give to drink unto one of these little ones , a cup of cold water only in the Name of a Disciple , verily I say unto you , he shall in no wise lose his reward , Mat. 10. 41 , 42. I was an hungred , and ye gave me no meat ; thirsty , and ye gave me no drink ; A stranger , and ye took me not in ; naked , and ye cloathed me not ; sick and in prison , and ye visited me not . In as much as ye did it not , unto the least of these , ye did it not to me , Mat. 25. 42 , 43 , 45. 12. With Motives and Encouragements to suffer . Whosoever will be a friend of the World , is the enemy of God , Jam. 4. 4. If any man love the world , the love of the Father is not in him , 1 Joh. 2. 15. Ye cannot serve both God and Mammon , Mat. 6. 24. And what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? Mat. 16. 26. Fear not them which kill the body , but are not able to kill the soul ; but rather fear him , which is able to destroy both soul and body in hell , Mat. 10. 28. As the sufferings of Christ abound in us , so our consolation also aboundeth by Christ , who comforteth us in all our Tribulation , 2 Cor. 1. 4 , 5. It is a faithful saying , if we suffer we shall also reign with him : if we deny him , he also will deny us , 2 Timothy 2. 11 , 12. Whether we be afflicted , or whether we be comforted , it is for your consolation and salvation ; which is effectual in the enduring of the same sufferings , which we also suffer . And our hope of you is also steadfast , knowing , that , as you are partakers of the sufferings , so shall ye be also of the consolation , 2 Cor. 1. 6. 7. I would ye should understand , that the things which happened unto me , have faln out rather unto the furtherance of the Gospel . And many of the Brethren of the Lord waxing confident by my bonds , are much more bold to speak the word without fear , Phil. 1. 12. 14. I suffer trouble as an evil-doer , even unto bonds , but the word of God is not bound . Therefore I endure all things for the Elects sakes , that they may also obtain the salvation which is in Christ Jesus , with Eternal Glory , 2 Tim. 2. 9. 10. 13. For Deliverance from Persecutions . O! Let the wickedness of the wicked come to an end , but establish thou the just , Ps. 7. 9. Return , O Lord , how long ? and let it repent thee concerning thy servants . O! Satisfie us early with thy mercy , that we may rejoyce and be glad all our days . Make us glad according to the days wherein thou hast afflicted us , and the years wherein we have seen evil . Let thy Work appear unto thy Servants , and thy Glory unto their Children , Ps. 90. 13 , 14 , 15 , 16. Help us then , O God of our salvation , for the Glory of thy Name , Ps. 79. 9. Arise , and plead thine own Cause ; Remember that the Enemies have blasphemed thy Name , and how the foolish Man reproacheth thee dayly . Forget not the voice of thine Enemies ; the Tumult of those that rise up against thee , increaseth continually , Ps. 74. 18 , 22 , 23. Wherefore should the Heathen say , Where is their God ? Ps. 79. 10. Wherefore doth the wicked contemn God ? He hath said in his heart , thou God wilt not require it , Ps. 10. 13. Grant not the desires of the wicked , O Lord , further not his wicked device , lest they exalt themselves , Ps. 140. 8. Put them in fear , O Lord , that they may know themselves to be but men , Ps. 9. 20. Fill their faces with shame , that they may seek thy Name , Psal. 83. 16. 14. For Trust in God , to be preserved under the same , and delivered from them . The Wicked watcheth the Righteous , and seeketh to slay him . But the Lord will not leave him in his hand , nor condemn him when he is judged . Though he fall , he shall not be utterly cast down , for the Lord upholdeth him with his hand . They shall not be ashamed in the evil time , Ps. 37. 19 , 24 , 32 , 33. Thou shalt hide them in the secret of thy presence , from the pride of man ; thou shalt keep them secretly in a Pavilion , from the strife of tongues , Ps. 31. 20. Shall the throne of iniquity have fellowship with thee , which frameth mischief by a Law ? They gather themselves together against the soul of the Righteous , and condemn the innocent blood . But the Lord is my defence , and my God is the rock of my refuge . And he shall bring upon them their own iniquity , and shall cut them off in their own wickedness ; yea , the Lord our God shall cut them off , Ps. 96. 20 , 21 , 22 , 23. For yet a little while , and the wicked shall not be ; yea , thou shalt diligently consider his place , and it shall not be , Ps. 37. 10. But the needy shall not always be forgotten ; the expectation of the poor shall not perish for ever , Ps. 9. 10. For thou wilt save the afflicted people ; but wilt bring down high looks , Ps. 18. 27. So that a man shall say , verily there is a reward for the Righteous , verily he is a God that judgeth the earth , Ps. 58. 11. 15. An Hymn of Thanksgiving for deliverance from Persecutions . Oh! How great is thy goodness , which thou hast layd up for them that fear thee ; which thou hast wrought for them that trust in thee , before the sons of men , Ps. 31. 19. For thou , Lord , hast heard the desire of the humble ; thou wilt prepare their heart , thou wilt cause thine ear to hear : To judge the Fatherless and the Oppressed , that the man of the earth may no more oppress , Ps. 10. 17 , 18. Light is sown for the Righteous , and gladness for the upright in heart , Ps. 97. 11. Blessed are they that mourn , for they shall be comforted , Mat. 5. 4. They that sow in tears , shall reap in joy . He that goeth forth , and weepeth , bearing pecious seed , shall doubtless come again with rejoycing , bringing his sheaves with him . The Lord hath turned our Captivity , he hath done great things for us , whereof we are glad , Ps. 126. 3 , 4 , 5 , 6. Many shall see it , and fear , and shall trust in the Lord , Ps. 40. 3. The Righteous shall be glad in the Lord , and shall trust in him , and all the upright in heart shall glory , Ps. 64. 10. Zion heard , and was glad , and the Daughters of Judah rejoyced , because of thy judgments , O! Lord , Ps. 97. 8. O love the Lord , all ye his Saints , for the Lord preserveth the faithful , and plentifully rewardeth the proud doer . Be of good Courage , and he shall strengthen your heart , all ye that trust in the Lord , Ps. 31. 23 , 24. Rejoyce in the Lord , O ye Righteous , and give thanks at the remembrance of his holiness , Ps. 97. 12. Sing unto the Lord , bless his Name , be telling of his salvation from Day to Day , Psal. 96. 2. And my tongue shall speak of thy Righteousness , ●nd of thy Praise all the day long . I will give thee thanks in the great Congregation ; I will praise thee among much People , Psal. 35. 18 , 28. PRAYERS for Those who suffer for Righteousness . I. A Penitential Prayer under Persecutions , as they are Chastisements for our former Offences . 1. O Almighty Lord ! Who art wont to shew both thy Power and Mercy in correcting Sinners , when the cry of sins grows great , and nothing but Affliction will make them wise ; justly art thou moved now at length , to visit thy People in this Land with Persecutions , after we had first turned a deaf ear to all the Calls of thy Mercy , and had long abused the blessings of peace . There is need , O God , of our sufferings , to keep up a Reverence for thy Justice , and to reclaim us from our iniquities ; and this fiery Tryal comes to purge us from our dross , and to chastize us for our past Offences ; as well as to prove our present Obedience and Constancy to thy Holy Laws . Our Peace , O! Holy Father , had made us loose and contentious ; and our Plenty , had served chiefly to maintain Pride & Luxury . And the worldly Endowments about Religion , had stoln our Affections away from it ; and instead of continuing thankful & true to thee , our hearts grew covetous and ambitious after them , and preferr'd and took up with them for their Portion . We are , O! Lord , a stubborn , and a stiff-necked People , still lifting up our selves against thee , and against thy Vice-gerents . We are given to Hypocrisie , and take delight in Lyes . Oppression and Rapine are to be found in our dwellings ; and Drunkenness and Adultery , have grown common and fashionable Wickednesses , & have set up without shame in our streets . Thy pure Worship and Service , had been grievously and shamefully neglected , or carelesly and indevoutly attended , before it was given up to be persecuted amongst us . And thine Holy Things have been desiled ; thy Ministers have been despised and evil intreated ; and thy Sacred and Dreadful Name has been commonly & horribly prophaned , by rash and false Oaths , and by the most presumptuous & terrible Imprecations . * Our Works , O! Great and Righteous God , have been Works of Iniquity ; and when thou hast called us , we have not hearkened unto thee ; when thou hast smitten us , we have not repented , but have * dealt proudly , and hardned our necks against thy Word . To us therefore , O! Lord , belongeth shame , and sorrow , and confusion of face ; and thou art Righteous in all that thou hast brought upon us . Our sufferings are far below our deserts , and we must needs justifie thee , and condemn our selves . But * to thee , O! God , belongeth mercy and forgiveness , though we have rebelled against thee : And we return unto thee with true contrition and hearty repentance for all our Iniquities , that thou mayest have Mercy upon us . Oh! for the sake of thy Dear Son 's most pretious Blood , pardon all our sins , and purifie our souls . Perfect our repentance , and bring us home intirely to thy self , and prevent all our back-slidings . Help our slow and sloathful souls , to be quick and vigorous ; and our drowsy spirits , to be watchful in the ways of Righteousness . Help thou us , Good Lord , for we are not able to help our selves , and thou alone art our help . And when our sufferings have by thy help and Grace reduced us to our duty , we shall then , O! Holy Father , thankfully receive any Losses for Righteousness sake , and look on all the violent attempts of the Enemy , as so many instances and messengers of thy Mercy , through our Lord Jesus Christ. Amen . 2. Out of the Office of Commination . O! most Mighty God , and Merciful Father , who hast Compassion upon all Men , and hatest nothing that thou hast made , who wouldest not the death of a sinner , but that he should rather turn from his sin , and be saved ; mercifully forgive us our Trespasses ; receive , & comfort us , who are grieved and wearyed with the Burden of our sins . Thy Property , is always to have Mercy ; to thee alone it appertaineth to forgive sins . Spare us therefore , good Lord , spare thy People whom thou hast redeemed ; enter not into judgment with thy servants , who are vile earth , and miserable sinners : But so turn thine Anger from us , who meekly acknowledge our vileness , and truly repent us of our faults ; and so make hast to help us in this world , that we may ever live with thee in the world to come , through Jesus Christ our Lord. Amen . 2. Prayers under Persecutions , as they are Tryals of our Obedience , and bring upon us Losses for Righteousness . I. A General Prayer , for Mercies & Qualifications needful in Suffering-times . O Blessed Jesus ! Who now callest us out to bear thy Cross , and to suffer Afflictions for thy sake , who sufferedst a most ignominious Death for ours : bring none of us to suffer , till thou hast first prepared us for it ; nor let us suffer more , or longer , than thou wilt enable us willingly , and thankfully to endure . Let not any among us , O! Lord , come to suffer for our own follies , nor be afraid to suffer for thy Righteousness . And give us all Grace to live according to thy Precepts , that we may all have Courage and Comfort in suffering for them . Let us not take liberty to transgress some duties of our Holy Religion , whilst we suffer for others ; nor ever hope to recommend our selves , or our sufferings , to thy merciful acceptance , without studying to be intire in our godly care , and having an eye to all thy Laws . And when our Afflictions press most upon us , let the Graces and Comforts of thy Holy Spirit abound most in us . Whatever else we lose thereby , let us not lose Truth , and a good Conscience Preserve us steadfast in the belief of thy Heavenly and Oppressed Truths , & undaunted in the Profession of them . Grant us patience to bear thy Cross , and not grow faint or weary ; and meekness to bear our Persecutors , and not grow angry and bitter of spirit ; and Charity to forgive their Wrongs , and to overcome their evil with good . Strengthen our Faith , of thy Heavenly Joys , to recompence all these earthly sufferings ; and of thy never-failing Help and Grace , to assist and support us under them , and to deliver us from the same in thy due time . Let the greatness of our distresses , drive us to be more constant and earnest in our Prayers . And as fast as Afflictions come from our Persecutors , let succours and supports still come from thee . O! Let us always have thy strength to bear us up , and find thee an help at hand in our greatest needs ; and then our patience and godly steadfastness shall triumph over all the malice of our Persecutors . And suffer us not , O! Father of Mercies , to be dashed to pieces in this storm , & swallowed up in these waves . But in thy tenderness to our infirmities , after we have suffered a while , send us ease . Shorten the days of these sufferings , and hasten thy coming for our Deliverance ; and bring us at length to everlasting rest and peace in thy Heavenly Kingdom , through JESVS CHRIST our Lord. Amen . 2. A Prayer Out of the Litany . O! God Merciful Father , that despisest not the sighing of a contrite heart , nor the desire of such as be sorrowful : Mercifully assist our Prayers which we make before thee , in all our troubles and adversities , whensoever they oppress us ; and graciously hear us , that those evils , which the craft and subtilty of the devil , or man worketh against us , be brought to nought ; and by the providence of thy goodness , they may be dispersed , that we thy servants , being hurt by no persecutions , may ever more give thanks unto thee , in thy Holy Church , thro' Jesus Christ our Lord. Amen . Particular Prayers . I. For Integrity , and not seeking to any evil ways for Help . OH ! Almighty Lord , thou hast reserved us for days , when * he that will depart from evil , is like to make himself a Prey . But grant me Grace , to esteem no Loss , comparable to that of Innnocency and of a good Conscience ; nor to harbour any fear , like to that of thy displeasure , and of the intolerable and eternal pangs of Hell-fire . Let thy Laws , O! my God , direct all my steps , in my greatest dangers . Keep me more studious in all my Counsels , of what is lawful for me , than of what seems safe and serviceable in my necessity : And never suffer me to stoop to any sin , in hopes thereby to put by fleshly trouble , or to serve any worldly turn . In thy Providence , O! Father of Mercies , lyes all my safety and protection . And Oh! that I may ever commit my self to that protecting Providence , by keeping close to thy Commandments . Oh! that I may never in any case forsake them , but always look upon that as the ready way to have thee forsake me . Whatever streights or dangers encompass me , the ways of my duty , O! Lord , are the surest ways of thy mercy , and of my own safety . And Oh! that I may find them to be ways of preservation and deliverance at present , and of everlasting peace and joy in the end , through our Blessed Lord and Saviour Jesus Christ. Amen . II. For Constancy in Persecuted Duties . 1. Against being turned aside by Worldly Dangers or Losses . O! Almighty and Everlasting God , Keep me constant to thy Truths and Precepts , amidst all these violent Persecutions , which are ready to come upon me for the same . Oh! that I may * stand fast in thy ways , and be nothing terrified by the Adversaries thereof . That I may † stand fast in the evil day , and contend earnestly for the Faith. Let me not ‖ grow weary of well-doing , or of godly suffering , nor wax faint in a good Cause Enable me to stand to my duty , at all hazards , and to be ready , if the will of God be so , to witness it unto Bonds ; yea , or even to seal it with my blood , and to dye for thee , as thou , Blessed Saviour , hast done for me . Let not the fear of men , make me forsake thee ; nor let my love of this World , make me throw up my blessed hopes of a better . Nor give me up , for the sake of any Losses or Terrors , to fall from my duty , or to * deny thee before men , that thou mayst not finally deny me before the Angels which are in Heaven . Oh! that I may never leave thee , Oh! Holy Jesu , because thou art a Man of Sorrows . But give me Grace , with Moses , * always to prefer the Afflictions of the godly when they are persecuted , before the Joys of the wicked ; and to choose to be among those , who suffer for Righteousness , rather than among those , who seem best to thrive and prosper in the ways of violence . Oh! that I may not grudge to take up the Cross , when that is in my way to win the Crown ; nor to endure a short tribulation for the Kingdom of Heaven , which thou art ready to give to all that faithfully serve and suffer for thee , thro' our Lord Jesus Christ. Amen . II. Against being shaken in mind , or scandalized . 1. By the Defection of others , or by Variety of Opinions . O Almighty and most Merciful God! keep me from being any ways unsettled , or shaken in mind , about the way of thy Truth , and of thy Righteousness . Oh! that thy Judgments may not make us harbour any suspition , of the Truth of our Holy Faith ; but make us see , that they all come upon us , to try how far we can suffer for it ; or to punish us , because we have not been true to it . They are sent , O! Righteous Lord , to punish the Loosness and Wickedness of our Lives , amidst the Orthodoxy and Holiness of our Professions . And let not any other Persons unsteadfastness in thy ways , how great or numerous soever they be , cause me to waver , or once think of varying from the same . Oh! that I may never follow weak minds , in their fickleness and inconstancy ; nor worldly minds , in Varying Belief and Professions , according as they are blown about with every blast of worldly Interest , or Convenience . Let me not think the worse of thy Truths , because others forsake them . Nor run in to those , who prefer the ways of worldly ease , before the ways of innocence . Nor grow weary of the ways of everlasting Life ; because others , setting more by worldly enjoyments , are ready to exchange them , when there is hopes of present security thereby , for ways of everlasting death . Thy Truth , O! Lord , are everlasting , and still the same . And Oh! that my Belief and Love thereof , may always be one and the same too , for our Blessed Lord and Saviour Jesus Christ's sake . Amen . 2. Or , By a Reverence of any Mens Persons . ESpecially , O! Lord , let not my reverence of any Mens Persons , cause me to erre from the way of thy precepts . Let not them carry me , against my own Knowledge . Nor suffer me to ascribe more Authority , or to have more Belief in their Examples ; than in the plain Voice of thy Word , or in the clear & common Notions of Right and Wrong , and of Natural Conscience . If they would have me shut mine eyes against this Light ; let me no longer reverence , or give ear to them . Yea , * Though an Angel from Heaven , should come and preach against the same , let me not believe him . * Let God be true , though they be held Lyars . And let these Monitors be ever firmly thought to speak right , though the most admired Persons gainsay it , and both act and speak wrong . Make me know , O! God , that thy plain Word , and the known and received Dictates of Natural Honesty and Conscience , are always true and faithful ; but that every man , even the best of men , are lyable to fail . Let me ever bear in mind , that good men may alter and lose their goodness ; but that evil and unrighteous things , do not alter , nor can ever lose their unrighteousness . So that whensoever a good man falls , to do a manifestly evil , and unrighteous thing ; his doing it , can onely make us think the worse of his Person , but is not in any wise to make us think better of the unrighteous Action . Teach me , O! Lord , that it is thy Law , and not their Example , which is to be my Rule . That I am thy servant , not theirs ; and am to hearken unto thee , not unto them ; and to ‖ call no man Master upon earth , in opposition to thee my great Master , who art in Heaven . Oh! therefore let thy Truths , O! my God , and not other mens practice , be my Guide ; and let thy approbation and acceptance , not their applause , be my recompence , thro' the Merits of our Blessed Lord and Saviour Jesus Christ. Amen . 3. A Prayer for Faith. O! Almighty and most Merciful Father , who both seest , & sendest all these sufferings , which are come upon us from the Adversaries of thy Truth ; give me Grace , to live by Faith in thee , and not by fear of them ; and in all my Actions under the same , to order my self as one who regardeth what thou promisest , and not what they threaten . Though I converse in the midst of them , and they are full of rage ; yet keep me ever mindful , O! Lord , that their Malice cannot hurt me , more than Satans Instruments could touch Job , till * thou givest them leave . Whatsoever they devise against me , it will come to nothing , till thy time , and * my hour is come . So that however they threaten , I know I am secure , till thou callest me out to suffering . And since I shall suffer nothing from them , but at thy time , and under thy direction ; in the midst of all this fear and danger , I rest my Soul , O! my God , upon thy care , and cheerfully resign my self to thy protection and good pleasure . And if it seem good to thee to send some sufferings , thou , O! Merciful Father , wilt graciously suit my Tryals to mine Infirmities . Thou wilt order me no more , than by thy Grace , * I shall be able to bear ; and † the remainder of wrath wilt thou restrain . If thou tryest me , it will ‖ be only for a season . Thy Grace will take off their Violence , before it has driven me beyond mine Innocence ; * nor wilt thou suffer the Rod of the wicked to rest upon the back of the Righteous , till they are wearied out thereby , to put forth their hand unto Iniquity . And when thou hast brought me into my troubles , make me believe assuedly , O! my God , that thou wilt not leave me there . Tho' I am in no wise sufficient for them of my self , * thy Grace shall be sufficient for me ; for thy strength is made perfect in our weakness . Still as I need thee , O! Father , thou wilt be with me . Thou wilt strengthen me by thy succours , when my Burdens grow too heavy for me . Thou who sendest me tribulations , wilt send me comfort in them ; and * make my consolations abound by Christ , as my sufferings abound for him . And make all the sorrows which I endure , to work for thy greater Glory , and my greater good , in thy due time . And Oh! that in the mean while , I may look steadfastly from the Cross to the Crown , and be firm in the belief and expectation , that they who patiently * suffer for Christ , shall be sure to reign with him . † Set the joy before me , that for its sake , I may willingly endure the ●ross , and despise the shame . And hold my eyes fast on * the exceeding weight of Glory , which shall Recompence our present Ignominy ; and on the things eternal , wherewith thou wilt repair our Loss of Temporal , for our Lord Jesus Christs sake . Amen . 4. A Prayer for Trust in God. O! Almighty and most Merciful Father , whilst I walk here in the midst of fear and danger , I humbly and cheerfully trust my self to thy care . I place my safety , in an humble confidence in thee ; and come to meet these difficulties , and prepare to bear them , not in any vain presumption of my own strength , which alas ! at best is but weakness ; no , nor of any earthly supports ; but onely in the Name and Power of the Lord my God. Lord ! I trust to thee , who art able to save me , and hast promised to help me . I trust to thee , who lovest to be trusted , and hast always been true to me , and * never failest those that trust in thee . I look for all my succours , and deliverances , from thy Grace ; and am not * hasty to fix times to thy Providence , or to set bounds to my own patience ; but am contented , yea thankful , to receive them in thine own way , and at thine own time , even at thy * set-time of sending them . Oh! help me therefore , O! my God , for thy Faithfulness , and thy Mercies sake , and let me not be disappointed of my hope , for our Blessed Lord and Saviour Jesus Christs sake . Amen . 5. Against trusting more in other things than in God , and fixing too much on Earthly Dependances . GRant , O! Gracious Lord , that under all our tryals & troubles , we may be duely sensible of the vanity and inconstancy of all earthly supports . Oh! that we may never * depart from thee , to trust in them . Nor give over our patient looking up to thee , and thy wise Providence , whose Ways and Methods are far above out of our reach ; to presume on our own vain fancies and bold surmises , and * lean to our own understandings . Lord , give us not up to † feed on wind , which serves not to preserve us , but only to puff us up . Nor to turn aside from regarding thy sure Promises , to support our selves , & delude one another with lyes & vain confidences ; and to warm our selves at imaginary * Fires , and walk in the Light of those Sparks , which are not of thine , but onely of our own kindling . Let us not rest our hearts , O! God , and place our confidence , in any * Arm of Flesh ; for there is no trust in them . For * surely men are vanity ; yea , to be layd in the ballance with thee , they are altogether lighter than vanity . We cannot * know all that is in their hearts ; and they dayly , and suddenly , change their minds and purposes ; or their power fails , and they cannot bring their devices to pass . For where they are the most fixt on things , and seem best prepared for them ; 't is not * their device , O! Lord , but thy purpose which shall stand , & in a moment thou breakest all their measures . And in a little time , * they turn to their dust , and in that very day all their thoughts perish . They are no staff of support , O! God , but * a staff of reed to lean upon , and will break , and run into our hands and pierce them , when we lay our weight upon them . Teach us then , O! Father , in looking upon them , not to look off from thee ; and to consider them , even the best of them , only as means of thy Care and good Providence , which can preserve and deliver us without them by a thousand other ways , tho' there is not any of them that can profit us without thee . And make us all to look upon thee , as the Lord from whom cometh our help , and in whose sole Grace and Mercy we repose our intire and chiefest Trust , through our Lord and Saviour Jesus Christ. Amen . 6. Prayers for Patience . 1. In easie and unwearied endurance . O! Almighty & most gracious God , who suitest thy Gifts to our Necessities ; in these suffering-times , give me a suffering spirit , and enable me to * bear hardship as a good Souldier of Jesus Christ. Endue me with such patience under the same , as no heaviness , or length of my Tryals shall overcome . Let me not be driven by any cruel and unjust usage for thy sake , to accuse thy Providence , or to revile my Persecutors . Let me not shew uneasiness under my sufferings , but willingly and contentedly bear them ; yea , rejoyce in the same , and thankfully praise thee , * that thou countest me worthy to suffer for thy Name . Keep me from growing weary of bearing thy Cross , or from fainting under it . Tho' thou tarryest , enable me to wait for thee . Oh! that I may persevere in waiting , and hold on to the end , and never let go my patience , when my Persecutors have left me nothing else , or cast away my confidence in thee . Oh! that I may inwardly triumph in the Righteousness of my Cause , when I am trodden down by the violence of the Oppressors . That I may be comforted to think , that I have still the more of thy Love , as I bear the more of their Malice . Oh! that I may be * joyful in hope , as well as patient in tribulation ; and count it an extraordinary favour to me , that I have been called out to lose any thing for thee , to testifie my love unto thy Laws , and to dispose me for thy Gracious Acceptance , through the Merits and Mediation of my dearest Lord and Saviour Jesus Christ. Amen . 2. In not envying the success of the wicked , in compassing unrighteous Devices . O! Lord , who for wiseends , art oft-times pleased to permit a Righteous Cause to be worsted , and the devisers of unrighteousness to prevail against it : Suffer us * not to fret , or torment our selves , when we see such wicked men prosperous , and triumph for bringing their unrighteous devices to pass . Let not that tempt us , O! God , * to envy sinners , much less to think favourably ; yea , or even doubtfully of their wicked Violence . Never give us up to measure the Justice or Injustice of Undertakings , by success ; and to miscall apparently wicked things , naming Evil Good , and Wrong Right , only because we see it prosperous . Let us not fall to take part with the Injury , only because of its seeming prosperity ; or to think that God has forsaken what is right , because he permits it to be oppressed for a while ; or , when we see it once down , to despair of his ever raising it up again . Thy Judgments , O! most Mighty Lord , are unsearchable , and a great deep : teach us with all humility to reverence them , not by bold expositions , especially in favour of apparently unrighteous things , to abuse the same . They surprize us with doing right , when all outward hopes and appearances thereof are gone . Help us therefore , when things are at the worst , still to have hope and faith in thee , to raise them up again . They open a way , and make a light of deliverance to break forth , at thine own time . Give us patience in expectation , till that time come . The Unrighteous , as Pharas was , are more in the way of thy mercy , when thou keepest thy plagues upon them , to soften their hearts , than when thou takest them off . Oh! let us not envy them for that ease , which hardens sinners , and is their greatest unhappiness . They are kept up with successes , for full tryal of thy servants patience ; and , if they will not repent thereof , to * fill up the measure of their own wickedness . Let us therefore learn therein , Gracious Lord , to adore thy forbearance , and to imitate the same , not to repine at it : And to finish the work of our own patience , that * patience may have its perfect work in us . And however it passes here on earth , O! God , yet we are assured that at the Great Day , the Judge of all the World will do exact Justice . The wicked shall then be eternally punished , for all their prosperous wickedness : And the Just shall be everlastingly recompensed , for all the sufferings which they have endured , and for all the losses which they have sustained , in adhering to the ways of Righteousness . Oh! therefore , blessed Lord ! that we may ever detest all wickedness , & carefully keep off from it , even when here we see it most prosperous . And steadfastly reverence the ways of Duty and Righteousness , and stick to them , even when we see them labouring under the Cross ▪ and born down with cruel Oppressions . Oh! that we may see , and believe assuredly , that although we do not live to see the prosperity of the ungodly turned into punishments , and the sufferings of thy Saints , exchanged for Crowns and Glories , in this world ; yet we shall certainly see the same fulfilled in both to the uttermost , in another world . Where , Lord , grant that I may have my Place of Ease , whatever Troubles I meet with here , for my Dear Saviour Jesus Christ's sake Amen . 7. For Prayers , and unwearyed Devotion under Persecutions . O! Holy Father , give me Grace to look up to thee in all my distresses , and to make holy & fervent Prayers , both my most bounden service , and my most sure support , under all these Persecutions . Oh! that the growth of my sufferings , may continually heighten and increase my Devotions . That I may be * instant in Prayers , and * watch thereunto with all perseverance . And the more straitness and scarcity I find at any time , of publick opportunities ; make me so much the more diligent and constant , earnest and affectionate , in my private devotions . Let not the Malice of mine Oppressors , be able to estrange my soul from thee , or make me weary of conversing with the Almighty . Let devotion be the life and stay of my Spirit , and let me never forget , that my chief remedies against their Violence , are Prayers and Tears . When they drive me from all confidence in my self , teach me to run for sanctuary , and to seek help from thee . Even from thee , O! my God , who with a Fathers pity and tenderness , beholdest what we suffer for thy sake , and wilt support us under the same ; who seest our wrongs , and wilt do us right in thy due time . And * who bottlest up all our Tears , and wilt remember them with surpassing and eternal Mercies in the day of Recompences , for our Dear Lord and Saviour Jesus Christ's sake . Amen . 8. A Prayer for diligent Attendance on Publick Assemblies . ANd , O! Gracious Lord , in these Tryals , give me Grace diligently to attend upon the Publick Ministrations , and to make one in offering up thy pure Worship , in the Communion and Assemblies of the Saints . Make me fully sensible , that when they most violently oppress us , we have most need to fly to thee with joynt accord , to help and defend us . And that when they seek most to extirpate thy pure Worship , it lyes upon us to meet together , to pay the same and bear it up . Oh! that their Cruelty against it , may enkindle in us a godly Zeal for it . That we may * hold on our Profession without wavering ; and resolutely stick to thine Holy Assemblies , without which we can not pretend to stand up for thy Cause . And Oh! that no difficulties , or hazardousness of these Assemblies , may make us indifferent about thy service ; and that none among us may lay hold thereof , as an excuse for Irreligion , or prophane Negligence . Make us all see , that we can have no excuse in rejecting Prayers and publick Ministrations , more than in rejecting other Duties , only because they are persecuted , and have the Cross upon them . Yea , Lord , let nothing seem so terrible to me , as being debarred the opportunities of waiting upon thee . Nor any Loss seem so hard to be endured , as losing this way of access to God , and the devotion of my Spirit . Whilst I am serving thee , make me confident , O! my God , that thou wilt protect me . My safety at all times , lyes in the care and guardianship of thy good Providence . And I can never have more reason to expect that careful Providence , than when I am taken up in thine immediate service . But if suffering shall happen to meet me there , let me comfort my self to think , that it finds me at a good work , and can not come to me when I am better employ'd . And whatever I lose in this case , make me sensible , O! Lord , that it is not lost , but most wisely and well layd out ; and that I can not part with my Worldly Substance for a better Cause , or to my greater Advantange . Oh! that I may * rejoyce in such spoyling of my Goods , as what is a * laying up Treasures for my self in Heaven . And be glad to have my poor perishing substance thus lent to thee , to be repayd with an Eternal Inheritance in thy Kingdom , through the Merits of my Blessed Saviour and Redeemer , Jesus Christ. Amen . 9. Prayers for Godly Prudence and Caution , in Days of Peril and Persecution . 1. For Prudence . BUt though I am ready to come and suffer for thee , when thou callest me to it ; let me not run upon it , O! Gracious God , before thy Call. Suffer me not to expose my self to their Violence , needlesly : Nor to bring it upon my own Head , for things that are no part of thy service . Nay , nor even for doing good things unseasonably ; or with such Unnecessary Provocations , or improvident Carriage and indiscreet Circumstances , as are fit to fetch down troubles , when I might have been safe in doing the same , with due foresight and godly caution . Oh! that Conversing , as I do , in the midst of dangers , I may learn to * beware of men . That knowing † * the days are evil , and that trouble is hasting on apace of it self , I may not throw away my quiet before I need , but redeem the time . Grant me the skill and care , O! Merciful Lord , to be provident in all things , and * walk circumspectly . To * walk in wisdom towards those that are without , that they may find nothing for which to lay hold of me , but my Love and Zeal to thee , and a wise and faithful discharge of my duty ; which , though they persecute , thou , O! my God , wilt graciously accept , for my Dear Lord Jesus Christ's sake . Amen . 2. For Integrity therewith . BUt together with * the wisdom of the Serpent , give me Grace , O! Holy Father , in all my tryals to shew forth the innocency and sincerity of the Dove . Let all my wisdom and waryness , be shewn in doing of my Duty , but never in letting it fall . And in doing it faithfully , without maim or disobedient reserves ; diligently , without remissness ; and resolutely and undauntedly , when thou callest me forth to shew boldness . Let it never carry me , to secure my self , by neglecting thee , or thy service ; or by acting against the rules of Truth and Righteousness , or against the Honour and Interest of thy Cause . Under all my sufferings , O! Lord , help me constantly & strictly to attend to the ways of Religion , that I may suffer with innocence ; and not to the worldly ways of Parties , which abound too much with wickedness . And let me never forget , that there is as much need , of a good and righteous Carriage , under sufferings for Christ ; as of a good and righteous Cause , for the same . But in serving thee faithfully , O! Gracious God , let me not shew rashness , nor give the Enemies of thy Truth Advantage against me , by any culpableness or unadvisedness of my own Carriage . Whatever I suffer , let it not be as the Fruit and Chastizement of my own folly , and precipitancy . But grant , that in that day , I may have the comfort & support to think , that 't is all come upon me , for my duty towards thee , and for an acceptable and well guided Zeal for thy Glory , which , however it is spitefully treated by them at present , will be graciously received , and remembred by thee at last for mine unspeakable and Eternal Comfort , through the Merits of my onely Saviour , Jesus Christ. Amen . 10. A Prayer for Patience and Charity towards our Persecutors . O! Blessed Lord , whilst we are suffering at their hands for thy Cause , fill us with Patience , and Charity towards our Persecutors . Keep us always mindful , that there is as much need , of a meek and forgiving Carriage , as of a Righteous Cause , in those that suffer for thee . And that thou sendest Persecutions , for a Tryal of our Patience and Charity towards our Oppressors ; as well as for a Tryal of our Constancy , to thy Truth and Righteousness . Let us not fail , O! God , of a gracious Acceptance with thee , by our impatience and wrathfulness against them . Yea , and let not the way of Truth and Righteousness miscarry in our hands , through the scandal of our angry Passions . Let us not prejudice any against the goodness of our Cause , by the bitterness and implacableness of our spirits ; nor tempt good minds , to be hasty in concluding that we want Truth , because they see we can not be easie in suffering for it , and want Charity . In all our Tryals , O! Blessed Jesus , let us steadfastly consider , how meekly and charitably , thou didst endure thine . And learn of thee , * to suffer without threatning , and not only to bear our Enemies , but * to love them . To beat back their Violence , by unwearyed Patience ; and to overcome their inclinations , of heaping Injuries on our heads , by our dayly heaping Forgiveness and Kindnesses on theirs . And , instead of being angry at those , by whom we suffer ; let it please us , O! God , that we are counted worthy to suffer for thy Name , and enable us to rejoyce at our Losses in this World , in hopes of the Blessed Recompence thereof in thy Heavenly Kingdom , through Jesus Christ our Lord. Amen . Particular Prayers for Patience towards them . 1. HOwever Cruel or Unjust their usage be , give us Grace , O! Almighty Father , to bear it patiently . Let us not seem fretful and uneasie at our Worldly Losses , as if we payd thee this service with ill will , and were more affected with those things , which they have taken from us , than with the Blessed Hopes of a better and a more enduring substance . Let us suffer meekly , without wrath ; and quietly without noise : And neither disturb our own spirits , by discontent and impatience ; nor our Persecutors , by bitter Reproaches & Accusations ; nor our Neighbours , by wearisome Complaints . In the midst of all their Troubles , give us inward composedness ; and * Patience to possess our souls , and have rest in our selves . And keep our hearts at rest , O! God , on thy Promises , by * looking to the sure and blessed hope that is set before us : not on the uncertainty of any worldly supports , or prospects of this Life , which , like the Reeds of Egypt , are lyable to break when we lean upon them , and to run into our hands . And let this patient endurance of all their unreasonable and unjust Violence , * have its perfect Work in us . Let us not be wearyed out of it , or give way at last to angry resentments ; but shew forth this calmness & sweetness of spirit , to the end . Oh! let not our Patience be broke by their injuries , but hold out , till at last it has broke them , and made them relent and grow weary of inflicting the same ; and till thou shalt have graciously turn'd our troubles from them , into everlasting Rest and Peace with thee , through Jesus Christ our Lord. Amen . 2 AND whilst thou art pleased to try us with these sufferings , O! Blessed Lord , grant that we may never take a priviledge for Lawless Wrath , on pretence of being angry for thy Cause . Oh! keep us sensible under their sharpest provocations , that * the wrath of man is much apter to transgress the Rules of Piety and Righteousness , than to maintain them . Make us mindful that it belongs to thee to punish wrongs done to thy Holy Religion ; that thou art most interested in the same , and most concerned to chastise the Enemies thereof , and wilt do it in thy due time . And that when ungodly men persecute the ways of Holiness , our part is constantly to profess and practice them , to plead when we are called , and patiently to suffer for the same ; but thine , to punish for them . And , Lord , let us not be more hasty for wrath and vengeance , than thou art , in thine own Cause . Let not us lose Patience towards them , whilst thou bearest with them ; but study , and pray for their Conversion , and willingly , and joyfully help on the same , that they may be saved at last , through the Merits and Mediation 〈◊〉 thy dear Son , our only Saviour , Jesus Christ. Amen . Particular Prayers for Charity toward Persecutors . 1 HElp us , O! Father of Mercies ▪ not only to bear our Persecutors Patiently , but to treat them Charitably . Enable us to love our Enemies , whilst we suffer by them ; to forgive their wrongs , whilst we smar● under them ; and not to aggravat● their evil usage , but , as thou * did● O! Blessed Jesu , whilst thou borest ▪ the extremity of their Malice upon the Cross , rather study how we may any ways lessen or excuse the same . Oh! that we may approve our selves thy true followers , by * suffering without Threatning ; by † praying for them , whilst they are persecuting us ; by returning blessing for their cursing , kindness for their cruelties , and * by overcoming their evil with good . But let none of us please our selves , O God! with thoughts or hopes of Vengeance ; nor * rejoyce at their fall , lest it displease thee , and thou turn away thy wrath from their Heads , and direct it upon our own . Let us * not render evil for evil , or railing for railing to any man , nor meet their malice with bitter Passions and angry Returns . Keep us ever fully sensible , O! Lord , that under the greatest cruelty of their usage , to shew Patience and Charity is our business ; but that the taking Vengeance , must be left to thy Justice . And enable us mildly to commit our Cause to thee , and desire that thou wouldest end our sorrows , not by their destruction , but conversion , thro' our only Lord and Saviour Jesus Christ. Amen . 2. LOrd , let not us fall to hate them , because they cruelly despite us ; nor to take up with any false Accusations against them ; or , when they stand truly chargeable with any smaller matters , to strain upon them so far , till we have raised them into great and shameful Offences , by our own evil surmises . Let not us † vaunt our selves , because they unreasonably depress us ; nor behave our selves in any kind unseemly towards them , tho' they should cast off all regard of humanity and decency towards us . Nor ever so far forget thee , as to rejoyce in any Iniquity , when it is like to prejudice their Cause , or to serve ours . But to rejoyce always in the Prosperity of thy Truth , and in seeing great Temptations turned aside , and general Falls prevented , and in having good and right things take place . If they * provoke us , O! God , enable us to shew patience . If they persist therein , help us to suffer long . Let us bear all things without wrath , and endure all things without weariness , and not forget to be kind towards them ; to believe all things favourably , and to speak all things charitably , whilst they are doing all things contrary towards us . And to look upon all these , as parts of that Charity , without which all our sufferings for thee are nothing worth . Oh! Let * the Heavenly Wisdom , which keeps us pure from their errors and corruptions , keep us also peaceable , without bursting into noise and quarrels ; and gentle , without yielding to anger and bitter words : and placable and easie in admitting excuses , without any shew of rigor in exacting Reasons , or of being studious of Revenge . Let it keep us full of mercy and good fruits , without any mischievous returns , or any proneness to cruelty and inhumanity , when 't is in our way to shew the same . And without Partiality and Hypocrisie , as persons uniform in all Acts of Vertue and Justice , when they serve others as well as when they serve us ; and who are careful not to put on any Vertue for a pretence , nor to decry things as Evil in others , whilst we can allow of the same in our selves . Teach us , O! Gracious Lord , that it is only by these Blessed Fruits , that our Belief and Espousal of a right Cause , must approve it self to be the wisdom that cometh from above , and which , as it prceeds from thee , must gain us all acceptance with thee , thro' the Merits of our dear Lord and Saviour Jesus Christ. Amen . 3 A Prayer against evil Surmises , and for Candor in Censuring those , who either Persecute us , or fall from the way of Righteousness . O! Gracious God , in Censuring the Persons or Actions of all those , who either persecute us , or in these days of Tryal are faln from thee , let Equity & Candor direct and govern all our Thoughts and Speeches , and let not ill will byass us . Oh! that we may never charge them with imaginary Guilts , through our own evil Surmises ; nor hastily make sure of any things against them , whilst they are really uncertain ; nor make the worst of doubtful things , which good-will might easily think better of . Yea , where their Falls are plain and manifest , grant us Grace , O Lord , to behold them , as thou didst the wickedness of thy Persecutors , with the bowels and compassion of a Friend , and not with the malicious insults and triumphs of an Enemy . And to judge of them , with a sense of humane infirmities , considering , that we also are lyable to be tempted our selves , and to fall by temptations , and therefore ought to * mete out the same measure to them , in judging of their Actions , which we desire that others would mete out to us again , when they come to censure ours . Yea , O! Holy FATHER , cause us always to have before our eyes thy Clemency , as well as our own Necessity ; and keep us ready to afford those allowances and abatements in their case , which we all need and desire at thine hands , and through thy mercy hope to find from thee , in our own . Let us not be rigorously hard upon them , for common Offences , which are ordinarily incident to frail and sinful Natures . Nor for such Falls in great Tryals , as may move pity upon the account of humane weakness , as well as deserve blame for their own ungodliness . Let us not shew severity in accusing them violently , and condemning them without any mixture of mercy , for having been over-born by fear , or for having complyed too far for sustenance , or safety ; for having err'd under some great astonishment , and where they had little time for deliberation , and little help for Counsel and Advice ; or for falling any other ways , in very difficult and perplexed circumstances . Suffer us not to favour any wickedness in them , O! Righteous God , and much less to justifie it . But when we are about to tax and condemn the Crimes , to the end that we may shew a just Zeal for thee and for thy Righteousness : Let us remember withal , to consider the greatness and difficulties of their Tryals ; and thereupon to pity their frailty , and to imitate thy mercy , which thou art graciously pleased to shew , both to them , upon their Falls , and likewise to us upon any Falls of ours whereby we dayly stand in need thereof , for our most dear Lord and Saviour Jesus Christ's sake . Amen . 11. A Prayer for Grace to turn the same , from carrying on impatience aud anger against others , to carry on amendment of our selves . LOrd ! under all these sorrows and sharp sufferings , teach us to look for the cause thereof within our selves . Our own Sins , O! Righteous Father , are most justly , though severely , punished in them ; and our earthly affections and dependances , need to be purged off by them . And therefore , instead of envying and accusing others , and taxing the injustice of our Persecutors ; make us look up with reverence to thy Justice , and lay to heart our many private and publick Miscarriages , and learn thereby to condemn and amend the errours of our own ways . Grant , O! God , that the experience of our own fears and failures under our Tryals , may keep us humble and jealous over our selves , and charitable towards the Falls of others . And let our dayly proofs , of thy seasonable succours and preservations , teach us to have firm Faith in thee , and to rely intirely on thy care and gracious promises . Let the difficulties which we feel in sustaining Losses for thy sake , shew us the worldliness of our desires . Let the inclinations which we find at any time , to ease or secure our selves by sin , or to allow in our selves what we condemn in others ; convince us of the deceitfulness of our own hearts , and of the hypocrisie of our pretences . Shew us all the roots of bitterness , which are ready to discover themselves when we are tryed ; and when we see them , give us Grace to cast them out , and to purge our Hearts of the same . Thus , O! Holy Father , if we cannot amend our Confusions , make them , we humbly intreat thee , thorowly to amend us . And teach us by the needful and profitable Discipline thereof , both to walk more perfectly in thy fear ; and to bear them with patience , remembring that therein we are reaping the just fruits of our own ways ; and to shew Charity towards our Persecutors , as considering how we have done amiss our selves , and how by such Mercy and Forgiveness towards others , we are all to expect Mercy and Forgiveness of our own Offences at thine hands , through our Lord Jesus Christ. Amen . 12. A Prayer for Charity to the Persecuted . O! Righteous Lord , who tryest thy People with heavy sufferings for thy Truth and Righteousness sake ; give me the heart constantly to own thy ways , and those who suffer for them . Oh! that whensoever I see * a Member of thine suffering , as a good Fellow-Member , I may suffer with it . That I may be among those , † who grieve for the afflictions of Joseph ; and come in to bear a share of their Adversity , who are enduring afflictions for thee ; and * remember those who are in bonds , as bound with them . Let † not me be ashamed of the Testimony of the Lord , nor of any of those who are his Prisoners . But rejoyce to make my self a Companion of such , as are bearing Tribulation for his Truths , and be glad when I can minister unto their necessities , and relieve the same . When I see them * Sick , and in Prison , give me the heart to visit them , or strangers , and forced to leave their own homes for thy Cause , to take them in ; or in want of food , and rayment , to supply them therewith . Give me Grace to do something like to them , as I would do to thee , O! Blessed Jesu , wert thou here before me , and in their Condition . And Oh! that I may look upon such services , as the most blessed opportunities of shewing my Love unto thys self , remembring that thou wilt say unto us one day , * in as much as ye did it unto the least of these , ye did it unto me . Yea , that I may reekon my self therein , to be shewing kindness , not so much to them , as to my own soul. Knowing , that thus to communicate , and have fellowship with them in their sufferings , is the way to communicate and have fellowship with them in their Blessedness ; and that † he who receiveth a Prophet , or a righteous Man , in the name of a Prophet , or of a righteous Man , shall have a Prophet's , or a righteous Man's reward . Wherewith thou , O! Father , wilt crown , both the Sufferers and their Partakers in the end , through the merits of our Lord and Saviour Jesus Christ. Amen . 13. A Prayer for deliverance from Persecutions , after one is wearied therewith . O! Merciful God , who hast visited my Bac●slidings , and tryed my Faith , and fixt adherence to thy ways with sharp Persecutions ; look now with pity on my sorrows and infirmities , and if it seem fit for thy Glory , and for my Good , send me the sweet and speedy comforts of rest and peace . Consider my weakness , O! God , for I am † brought very low . Consider that it is thine own cause , and that I am persecuted for thy sake . Consider those † that wait on thee , and let not them be ashamed , or disheartned for my cause . Consider mine Enemies , and let not them still more and more † exalt themselves . And * remember , that they daily reproach thy ways , and as oft as thou givest them success against us , they triumph in it as thy favouring and owning of their ungodly violence , and asperse thee with their wickedness . † Arise then , O! Almighty God , and plead thine own cause . Arise , and right the oppressed , and make the proud , and the Men that rage in ways of ungodliness and violence , * to know themselves . Return not upon them , what they have done to us , O! Lord. But † fill their faces with shame , that they may seek thy Name ; and give us ease from their violence , and grace to turn it to thy praise , and to the performance of all holy and thankful Obedience , through our Lord and Saviour Jesus Christ. Amen . 14. Intercessions , or Prayers for others in Times of Persecutions . 1. A Prayer for Persecutors , who at any time , or any where , are oppressing Truth , or Righteousness . O! Most Gracious Father , shew mercy , we humbly intreat thee , towards our Persecutors , though they neither shew mercy , nor justice towards us . Cure the delusion of seduced , and seducing spirits . Let them not be led away with errors any longer , nor intoxicated with the love thereof . Let them not continue to resist thy truth ; much less proceed to blaspheme and reproach it ; and least of all , to set themselves to fight against it by an arm of flesh , and cruelly to persecute and extirpate the professors thereof . Pity those who are ignorant , and set straight those who are perverse among them . Remove those prejudices , which blind their eyes ; and sweeten and mollifie their spirits , that they may no longer be driven aside by malice and bitter passions ; and dispose them by humility and meekness , and a sincere love of truth and righteousness , to a joyful reception and acknowledgement thereof , that instead of persecuting , they may fall resolutely to profess them , and , if need be , to suffer for the same . But if any still harden themselves in their error and violence , and think that by destroying thy servants , † they please thee , and do God service : yet deal not thou with them , O! God , as they deal with us ; but save their Lives , though they seek to take away ours . Though we suffer , yea , or die by their hands , let them not die in their errors and wicked violence : But curb them , Good Lord , in their carier , and stop it in thy due time . And if it may seem good to thee , work this blessed change in them , by mild and gentle methods . But if nothing else will touch their hearts with remorse , afflict their bodies , O! Merciful Father , and let † the Rod give understanding , and teach them repentance . Yea , let all thy crosses come upon them , rather than the curse of a seared Conscience . And when there is nothing left but smiting to reduce them , Lord give not off smiting them , till they are brought to see the wickedness of persecuting the ways of truth and righteousnes , and to make the best amends they can , by standing up zealously for the same . Say not unto them , as thou † didst to the Revolting Jews , who still grow worse and worse under their corrections , Why should you be stricken any more ? Nor deliver them up to the wretched ease of incorrigeable sinners , who are therefore at ease because their state is hopeless , and whose ease and respite is only that of condemn'd Prisoners , who are sealed up for sudden and inevitable vengeance . But by what-ever means thou shalt see sit to work the same ; let their repentance prevent thine eternal vengeance , through the Merits of our Dearest Lord and Saviour Jesus Christ. Amen . 2. Prayers for the Persecuted , who happen in any place to be suffering for the cause of Truth or Righteousness . 1. O! Almighty and most Merciful Father , extend thy help and pity in these trying times , to all the necessities and back-slidings of thy Servants . Have Mercy upon all , who either by their own worldly fears , and covetous desires , or by the Art and cunning of Seducers , have been made to fall from thee , and raise them up again . Neither suffer them to rest secure , nor to grow desperate in their wickedness , but fill their hearts with such awakenings , as may put them in the way of true Repentance . And when any of them grow doubtful of what they have done , Lord , carry on their doubts to a full Conviction . And when once they are convinced of their Errors , give them no rest till they have amended them . Let their † Prayers and Alms ascen● up before thee , and bring down Grace still more and more to see their fall , and to fit and fortify their Spirits to recover from it . Enable them to overcome all fears of shame and worldly loss ; to place their truest , and their only honour in Repentance ; and their highest interest and safety , in rectifying and repairing what they have done amiss ; and to study above all things , how , despising worldly considerations , they may recover thy Peace , and save their precious and immortal Souls . Shew Mercy also , O! Gracious God , on all those , who are shaken in mind by these Storms , and begin to stagger in the Faith , and fix and settle them therein . And on all those , who by thy Grace have resolutely withstood the same , and daily perfect and confirm them . Oh! Lord , daily make them more numerous , and let their Sufferings , like that of thy faithful Servants and Confessors of old , be a fruitful Seed of a truly righteous and holy Church . Lengthen out their Patience , whilst thou prolongest their Sufferings , and strengthen their Faith , that they may stedfastly persevere therein . Let thy Providence supply those wants , which any of them are reduced unto for a good Conscience . Give them comfort under their Sufferings , and in thy due time an happy riddance thereof , and endless and unspeakable joys at last in exchange for them . The more their Enemies seek to root them out by unrighteous Persecution , Oh! that they may answerably strengthen themselves the more in fervent and godly Devotion . Make them to have a strict and conscionable eye to all thy Laws , that whilst in these Persecuted points , they suffer as Saints , they miss not at last of their reward , by taking liberty in any other things to live as Sinners . Oh! that they may study in all things to please thee in their Lives , that so they may be accepted in their Sufferings , for our Lord Jesus Christs sake . Amen . 2. AND tho' here , O! Righteous Father , for thine Holiness , and for thy Truths sake , they are vile in the eyes of Men ; let them be precious in thine Eyes , and do thou own them from Heaven . Plead thou the cause of thy Servants , against those that oppress them . Let their Persecutors see , that there is no fighting against thee . Make them find , that Truth is stronger than they , and will at last prevail over them . And that Persecutions , which they use for rooting out the sincere Professors thereof , are over-ruled by thine Almighty Power and Wisdom , to propagate and multiply them . And when all others are ready to forsake us in our afflictions , do thou , O! God , stick by us . Do thou stick by us in our extremities , and deliver us . † Let not the mischievous imaginations of the wicked always prosper , lest they be too proud . * Let not the Rod of the Wicked rest upon the Lot of the Righteous , lest they put forth their hand unto Iniquity . Shorten the days of these Sorrows , and make hast to help and deliver us . And work that Deliverance , if it please thee , by the Conviction , rather than by the destruction of our Enemies , for our Blessed Lord and Saviour Jesus Christs sake . Amen . 3. Prayers for a Kingdom when in any Time or Place it happens to labour under Persecutions , for any part of Gods Truth , or way of Righteousness : Or , when it is torn to pieces by Intestine Divisions about the same . 1. O! Almighty and most Merciful God , have Mercy upon this most wretched and sinful Land , and exalt the greatness of thy Mercy , by curing the Height of our Misery . And in the first place , purge our Sins , O! Lord , which are the chief cause of all our Sorrows , and which are the heaviest Plague that we lye under , tho' , alass ! we are least sensible thereof . Oh! give us not up to a Reprobate mind , and a seared Conscience . Let thy Correction open all our Eyes , to see and abhor all that iniquity and ungodliness , which calls aloud to thee for Vengeance . Oh! that we may see , what it is to be false and faithless to God and Man ; to forsake thee in our Distress , and seek to unrighteous ways for Refuge . That we may lay to heart all that Hypocrisie and Prophaneness , all that shedding of Innocent Blood , all that Violence whereof our hands are full , and the Spoils and Oppressions , and other Wickednesses , which have reign'd amongst us . And by these foretasts of Sorrows , which we have already felt in the course of these Iniquities : Grant , O! Lord , that we may be struck with Terror of those insupportable Plagues and after-reckonings , which are yet to come if we continue in the same . And that we may learn thereby to Sin no more , but apply our selves faithfully to seek and serve thee , that we may be fit for thine Eternal Mercy , through Jesus Christ our Lord. Amen . 2. AND when thou hast cleared us of the Guilt , then Deliver us , O! Gracious Lord , from the Curse of our Transgressions . Let not Power be employed to suppress thy Truths , or a Righteous Cause , but to support them . Let not violence be able to force the Seat of Justice , nor to hinder or pervert the due and free course thereof . Bless the Labours of all those , who seek to have Truth and Equity take place , and to plant and settle Peace on Righteousness . And set thy Face against them , whose hearts and hands are set on ways of unjust Violence , and publick Disturbance . Turn their hearts , O! God , to be in love with Peace and Justice : Or if still they will be obstinate against the same , weaken their hands , that they may not be able to hinder us of the speedy and happy influence , and settled enjoyment thereof . Bind up our breaches , O! Father , and make all our unnatural broils and bloodshed cease . We are a People shaken to pieces , do thou settle us . We are all in confusion , do thou bring us into order . We are broken by our Sins , Oh! do thou repair and heal us , by restoring us to ways of Righteousness . Our guilt and misery have made us heartless , and void of courage ; Oh! let Innocence , and the light of thy Countenance , raise our Spirits . We lye comfortless in our Iniquities , Oh! Oh! Let thy Spirit reform us , and then speak comfort to us . Heal all the Sores of our Souls , and then lighten our Earthly Burdens . Keep Life in this exhausted * Kingdom , which is ready to faint , and daily encrease it in the same , and settle us once more in Justice , and Holiness , Peace and Safety , for Jesus Christ's sake , Amen . 4. Prayers for the Church , when in any any Time or Place , it is called to suffer Persecution for Truth or Righteousness . 1. A general Prayer for things needful to the same in such Times of Persecution . O! Almighty Lord , who † hast purchased to thy self a Church with thine own Blood ; look in Mercy ●pon the same , however Distressed ●ro ' all the World. Especially upon ●●at part thereof which languisheth in this Land , and suffer not the Adversary to lay it was●e , or utterly to deface it , after thou hast paid so dear for it . Let not either Superstition , or immoral Wickedness , Corrupt and Prophane thy Worship ; nor let Schism any longer tear thy Body to pleces . Let not vile Men go on , to make Religion a Cover and Pretence for acting against moral Honesty and Justice , lest the Hypocrisie of some beget Atheism in others , and lest thereby loose Men be tempted to think , and take occasion to say , That there is nothing under any Professions of Religion but serving Worldly ends , because they can see nothing else under theirs . Oh! That Truth and Righteousness may be set up in thy Church , and that Love and Unity may be set up in our Hearts . That we may once more hear the Voice of Joy and Peace , and receive Beauty for Ashes . Pity a Church , O! Blessed Lord , which has long maintained Truth of Doctrin , and Purity of Worship in the Nation ; and which has openly professed , and bore out the Doctrin of patient Suffering for Righteousness , and not resorting to any evil means for Relief , in the Eyes of Men. Pity those who suffer , and are in danger to be destroyed for their stedfast adhering to these thy ways , when others generally fall off from them , and set themselves violently to persecute the same . And hear their Crys , who mourn in Sion , and are afflicted for the Dishonour that is brought upon thy Name , and for all the Violences which are done to an Holy Religion . Preserve them , Holy FATHER , by thy Power , and give them not up to the VVill of their Oppressors . But stir up thy Strength , and come and help us . Give us Constancy against the Errors of our Persecutors ; and in thy good time give us rest from their Violence , for our Blessed Lord and Saviour Jesus Christ's sake , Amen . The Collect for the Fifth Sunday after Trinity . GRant , O! Lord , we beseech thee , that the Course of this World may be so peaceably ordered by thy Governance , that thy Church may joyfully serve thee in all Godly Quietness , through Jesus Christ our Lord , Amen . 2. Prayers for particular Graces or Blessings , when at any time , or any where , it is violently broken , or pressed by Persecutions , to forsake the way of God's Truth , or Righteousness . 1. Prayers for its Purity and Integrity . 1. O! Father of Mercies , who seest all the Back-slidings and Calamities of thy poor Church amongst us ; pity its misery , and possess it with such a Spirit , as is fit to enliven and actuate thy Body . Oh! Keep it in thy Truth , and save it from Heresie , and false Doctrines , either about Faith , or Practice . Give it not up to teach Errors for Advantage , or to justifie unlawful ways for worldly Ends , and Securities . Nor suffer it to suit its Doctrines to secular Turns , or to change Religious Principles , as it shall be driven thereto , by worldy Necessities . Fix it in ways of Holiness , O! Lord , that all its Ministrations may be such , as become Saints . Suffer it not to mix sin in thy Service , or to teach it to thy People . To pollute holy Offices , with any ungodly or unrighteous Petitions ; and prostitute and prophane thy Worship , by falling therein to offer any abominable things . Oh! let not its Ministrations become the Ministrations of Unrighteousness , but be Holy and without Blemish , as besits thine House , and becomes thy Spouse . Whilst thou art pleased to try it with Tribulations , Lord , let them only purge it , but not lay it waste . And revive a suffering Spirit among us , * when it labours under a suffering State. Make it willing then , and ready to quit all Interests of this World , and live upon the hopes of a better . Enable it contentedly , yea , joyfully to take up thy Cross , and to bear it after thee . Oh! that at such times it may always be more afraid of Sinning , than of Suffering . Oh! that it may never fall , to make the way of Gain , to pass for the way Godliness ; or to Preach up what is Unrighteous , because it is become serviceable and safe . Nor ever seek to Error and Wickedness for Refuge , instead of seeking to God , and trusting in him , and in his holy ways , for the same . Oh! Father , in thy Mercy , guard it against all Error and Ungodliness ; rescue it from all Schisms and Divisions ; and free it in thy due time of its Distress and Persecutions , for our Lord Jesus Christ's sake . Amen . 2. O! Almighty Lord , Direct and Rule the Hearts of thy People by the Power of thy Grace , that they may no longer run furiously upon Unrighteous Expedients , nor by their Violence drive their Teachers into the Practice and Justification thereof . Oh! that they may seek to hear true , and not pleasing things ; and not only hear , but love to be faithfully dealt with . And give them not up , O! Father , to persecute the Preachers of Righteousness , who are ready to warn them of the Error and Danger of their ways ; or to despite them , and treat them as their worst Enemies , only for telling them thy Saving Truths . Lord , let not the love of Error , and Hatred of those Truths which are according to Godliness and Honesty , always Reign in them . Let them not persist therein without Remorse . Or , when they are smitten with Relentings , let them not lie sealed up in their Iniquity , as the fallen Angels do , by despair of Mercy , and seat themselves among those Sinners , who , when once they have done ill , think they cannot be safe , but by doing worse . Especially , O! God , deliver them not over to a Reprobate Sense , nor shut them up under a Spiritual Blindness . But open their Eyes , to see from whence they are fallen , and to seek after those things which are necessary to their Everlasting Peace , through Jesus Christ our Lord , Amen . 2. Prayers for cure of Schisms , and for Graces in divided Times . 1. DEliver this Church , O! Almighty Lord , from Schisms , which have torn it to pieces . And grant that all those Members , who are broken off , may return to offer up their Religious Services , in due Dependance upon their own Orthod●x and Lawful Pasters : and to make Conscience of keeping Union , and of continuing Subject and Obedient unto those , who are Rightfully set over them in the Government of thy Church . Let them not think it enough , O! God , to have Holy Prayers . But teach them moreover , to put up these Prayers in such Assemblies , as keep Obedient and United to those Spiritual Fathers , whom thou hast called to be the Rightful Governors of the Body . And make them know , that when , as good Christians , they are careful to joyn in none but Holy Services ; they must take care also , as good Church-Members , to present those Services to thine Hands , in the Unity and Communion of thy Church ; there to be accepted with thee , through his Merits and Mediation , who is the * Head and Saviour of the Body , even thy most Blessed Son , and our only Saviour Jesus Christ , Amen . 2. BEnd the Hearts of all amongst us , O! blessed Lord , to have Peace amongst themselves . Teach them Humility and Submission to those , whom thou hast put in Authority over them . Let Love and Lowliness increase , and all self-denying and amicable Tempers . And remove far from us Covetous and Aspiring Thoughts , and Pride , and self-pleasing , and all Wrath and bitter Passions . Reconcile all jarring Spirits ; and cause all Discord and Division to cease . And dispose us all , O! Jesu , thou Prince of Peace , to see those Truths , which make for Peace , and tend to close our Breaches , and willingly to submit to them . Let us not give way so far to Anger and bitter Passions , till none but violent things will please us , and till we grow fond and greedy of any Error that will make the Breach wider , but Zealous against such Truths as might serve again to unite and bring us together . Oh! keep us strictly careful , both of Peace and Truth . And as we humbly pray , that we may never give up thy saving Truths for Peace ; so do we likewise , that we may never divide from each other , and be averse to Peace , when thy Holy Truths stand in no need thereof . And whilst we labour under our unhappy Breaches ; Let us not be wanting in any mutual Offices of Humanity , good Neighbourhood , or common Justice towards each other : Let us not fancy , that their being of different Opinions , or of different Churches from us , must put a stop to the Just Acts and Offices of Gratitude , and to the Remembrance of former kindness ; or that they must give us a discharge , from any mutual Obligations of natural Kindred , or of civil Relations . Especially , O! Merciful God , keep us from placing all Religion in the Notes of a Party . Let us not so over-ratc the real , or fancied Virtues of our several Divisions , as to take up therewith ; and become our selves as culpable , for the Breach and allowed Neglect of some Duties , as we charge our Brethren to be , for the Breach of others . But whilst on all sides we are zealous in pursuing those points , wherein we differ ; let us be zealous for others too , aud not overlook , or lay aside the care of good Life , and of that common Religion , wherein we all agree , and which at last must deliver us all from thy Wrath , and prepare us for thine Everlasting Mercies , thro' our Lord and Saviour Jesus Christ , Amen . 3. Prayers for the Bishops and Clergy , under Persecutions . 1. O! Almighty Lord , under all these Persecutions which are sent to prove and purge us , have an especial care of the Bishops and Pastors of thy Church , who are set to take of thy People , and to defend thy cause , and fill their Hearts with the power of thy Spirit , and with all those Gifts and Graces , which are needful to maintain their own Standing , or prevent the Falls of others . Make them clear Examples , O! God , of Holy Living , and of truly Christian and Righteous Suffering to thy Flock ; setting before their Eyes the lively Draughts , and constant Practice of Faith and Patience , Meekness and Charity , and of a Heart mortified to this World , and full of the Thoughts and Hopes of a better . Give them Grace , O! Lord , to watch over thy People , with willing Minds , and with unwearied Diligence . Oh! that they may Rule them prudently , and skilfully , as wise Guides : And feed them faithfully , as good Shepherds . Oh! that they may wholly apply themselves , to Preach thy Word , and to administer thy pure Worship and Sa●rament , to comfort the Afflicted , ●o strengthen the Feeble-minded , ●o confirm those that Stand , and to raise up those that are faln , to quicken the Indifference and Lukewarmness of some , and to curb and bridle the inordinate Heat , and undue Passions and Violence of others . And let them not think of quitting the trust and Charge of Ministring to Souls , * when the Wolf approacheth , or leave of caring for thy Flock , to take care of themselves : But keep them ever mindful , O! Holy Jesu , that thou art * the true Shepherd who gavest thy Life for the Sheep ; and that , as thy true Followers , and faithful Ministers , they must be diligent at such times , in Ministring to their wants , and attend upon the same at all hazards . Let them shew then , that they * love thee , by feeding thy Sheep . Enable them to shew * perfect Love , which ●asteth out Fear . And give them Grace , * to speak thy word , and to do thy work , with Boldness and Uprightness ; neither fearing the Faces of their Persecutors , nor tolerating , and muchless ; feeding the Diseases , or Vices of their Flocks ; but remembring always , that in thy Church , they preside and Minster for thee ; and as they , who are to give an Account for Souls . Possess their Hearts , O! God , with such vigilant Care and Love for Souls , and Holy Zeal , and Godly Courage and Prudence , as is requisite for Men iu their High Trusts and Stations , and under the present wants , and Difficulties of thy Church : And be with them in all they do , and in all they suffer for thy Cause , for our Lord Jesus Christ's sake ▪ Amen . 2. COmfort up their Spirits also , O! Lord , with the visible Effects , and good Fruits of their Labours and Sufferings among thy People : But whatever success they meet withal , let them not desist from thy Service , nor fall to do thy Work negligently ; but when there is the least appearance of their working good up others , let it however satisfie and support them , that they have thereby shown their Fidelity and Love to thee , and have delivered their own Souls . And keep them from all vain Janglings , O! thou Blessed Spirit of Love and Peace , and from falling into desires of vain-Glory , or Emulation among themselves . Let them not defile their own Spirits , or disparage thy Cause , by turning aside to vent humane Passions , or to seek or serve any worldly ends . But in all their Labours and Sufferings for thy Church , help them to approve themselves pure and sincere , as Men , whose great care and chief business is to serve thee , and to watch for the Good of Souls . And whilst they are watching for thy People , Lord , let thy good Providence watch over them . When thy Service , and the ne●ds of Souls do most endanger and expose them , let them be safe in thy keeping . Put by the Malice and Machinations of their Enemies , and give them Patience and unwearied Perseverance , under all their Difficulties and Distresses : Support and Comfort them under the same at present , and turn them all in the end to the furtherance of thy Truth , and to the encrease of their own Everlasting Peace and Happiness , through Jesus Christ our Lord , Amen . 4. A Prayer for both Clergy and People . O! Lord , whilst thou art trying us with Losses and Worldly Sorrows , make us easie under the same , and careful to bear them with Patience , and raised Affections . But let us not betake our selves to Pride , and self-pleasing , and to feed those corrupt Passions , which our Afflictions should purge out , nor ever fall to seek or think of great things here for our selves . Oh! that our Tribulations may teach us to be humble , and to mortifie our own Passions . Oh! that our worldy Sorrows may cure and turn us , from being any longer fond of this World , and from feeding our selves with any vain and ensnaring Hopes or Desires thereof . And that whilst we are daily crossed in our Fleshly Desires , we may cease to be any longer bent upon our own Wills , and may in all things resign our selves up to thine . Let not our Persecutions , O! Gracious God , be lost upon us , nor let us be unprofitable Schollars in the School of Affliction : Let it not be justly chargeable on us , that Tribulations could not mend us , nor the fiery Trial resine our Spirits , and purge away our Dross . But bring us by our Sufferings , to know our selves , and to set light by all Earthly things , and to take up with thee for our Portion , and with the Sure and Blessed Hopes of thine Everlasting Mercies , thro' the Merits and Mediation of Jesus Christ our Lord. Amen . 5. A Prayer for the Churches Defence , and Deliverance from Persecutions . UNder all its Wants and Backslidings , Sorrows and Distresses , look thou upon thy Church , O! Lord , and support and deliver it . Many are they who Combine against it , and great is their Power , and Vigilant and Earnest is their Care and Endeavour , to suppress and destroy it . And against all their Assaults , it has no other Defence , but thy Grace and good Providence . Do not thou forsake it then , O! God , for it flies to thee , and rests on thee alone for Succor . Maintain it , for it is thine own Cause . And if it be cast down , thine Enemies and theirs will tryumph . Take the Matter therefore into thine Hand , for no other is sufficient for it , and thou art most concerned therein . Bring it safe through this Fi●ry Trial , and let it not be consumed thereby , but , as * Gold is , only purged and putrified of its Dross . Give it a Cure , O! Lord , of all its Errors and Impurities , and quietness in the End from Persecutions , and Grace not to grow careless , or be Corrupted by days of Ease ; but to improve the same , in doing thee Honour and Service with more Freedom , and fewer Interruptions , thro' Jesus Christ our Lord. Amen . 15. A Thanksgiving for any Comfortable Cessation , or for Rest and Ease from Persecution . BLessed be thy Great and Glorious Name ; O! Father of Mercies , and God of all Comforts , for the comfort of these days of ease , from our former Tribulations . Thou hast in great pity considered our Frailty and Weakness , and hath * not suffered the Rod of the Persecutors to lie too heavy , or rest too long upon o●r Backs . Thou hast not been Deaf to our Desires when we called upon thee , nor suffered our Hopes in thy Gracious Promises to ●ail . Thou hast fulfilled thy Word unto thy Servants , who served and suffered for thee in Confidence thereof ; and hast made the Wicked to cease from troubling us , and exchanged the Fiery Trial of their ungodly Violence , for the sweet and refreshing Comforts of this Rest and Peace . O! Lord , let us never forget this great Mercy , nor abuse it . Let us not grow Careless or Corrupt by the Blessings of Peace , or run into Earthly Affections and Dependencies ; and contract such Dross , as may need a second time to be brought through the Furnace . But keep us sober , and purged and purified in our Hearts and Minds ; and maintain in us ●uch a Godly Zeal , and watchful diligence under the same , as will make use of the blessed Opportunities of Peace , for going on with more constancy , and with less hindrance and disturbance in thy Service . And make us learn , O! Gracious God , by our past Suffering , and Experience of thy Goodness , to keep improved in Faith and Patience . Having found thee so faithful in our necessity , give us Grace to relye upon thee . Let us * not cast away our confidence , nor * grow weary in well doing ; knowing that in due time we shall reap , if we faint not . Oh! that the sweet Remembrance of thy Mercies may ever fill our Hearts with Love , and our Tongues with Praise . Oh! that it may make us careful in well doing , and confident of thy Faithfulness and Care over us , whilst we commit our Souls unto thy keeping , in holding to thy ways , through our Blessed Lord and Saviour Jesus Christ. Amen . AN OFFICE FOR Prisoners for Righteousness . SCRIPTURES . Psal. 7. Act. 5. from v. 18. Mat. 10. Psal. 10. Act. 16. from v. 18. 1 Pet. 4. from v. 12. 1. YE shall be Betrayed , both by Parents and Brethren , and Kinsfolk and Friends ; and some of you shall they cause to be put to Death . And they shall lay Hands on you , and deliver you up into Prisons , and ye shall be brought before Kings and Rulers for my Names sake . And it shall turn to you for a Testimony . But there shall not an Hair of your Head perish . In your Patience possess ye your Souls , And Meditate not before , what ye shall answer . But settle in your Hearts , that I will give you a Mouth and Wisdom . which all your Adversaries shall not be able to gain say , or resist , Luk. 21. 12 , 13 , 14 , 15 , 16 , 17 , 18 , 19. Precious in the Sight of the Lord , is the Death of his Saints , Ps. 116. 15. What mean ye to weep , and to break mine Heart ? For I am ready not to be bound only , but to die at Jerusalem , for the Name of the Lord Jesus , Act. 21. 13. He that loveth his Life shall lose it ; and he that hateth his Life in this World , shall keep it unto Life Eternal , Joh. 12. 25. 2. THE Lord heareth the poor , and despiseth not his Prisoners , Psal. 69. 33. Deliver me from my Persecutors , for they are stronger than I. Bring my Soul out of Prison , that I may praise thy Name , Psal. 142. 6 , 7. Deliver me , O! Lord , from the evil man , preserve me from the Men of Violence . Keep me , O! Lord , from the Hands of the Wicked , who have proposed to overthrow my Goings . For the Proud have hid a Snare for me , and Cords ; they have spread a Net by the way-side , they have set Gins for me . They have sharpned their Tongues like a Serpent , Adders Poyson is under their Lips , Psal. 140. 1 , 3 , 4 , 5. In the work of the Gospel , I suffer trouble as an evil Doer , even unto Bonds ; but the word of God is not bound , 2 Tim. 2. 9. For many of the Brethren in the Lord , waxing confident by my Bonds , are much more bold to speak the word without Fear . Phil. 1. 14. 3. REmember my Bonds , Col. 4. 18. Remember those that are in Bonds , as bound with them , Heb. 13. 3. Ye had compassion on me in my Bonds , and took joyfully the spoiling of your Goods , whilst ye became Companions of those , that were made a gazing-St●ck by Reproaches and Afflictions , Heb. 10. 33 , 34. I would have retained Onesimus with me , that in thy stead he might have ministred to me in the Bonds of the Gospel , Philem. 13. Be not thou ashamed of the Testimony of our Lord , nor of me his Prisoner ; but be thou partaker of the Afflictions of the Gospel , according to the Power of God , 2 Tim. 1. 8. Both in my Bonds , and in the Confirmation and Defence of the Gospel , ye are all Partakers of my Grace , Phil. 1. 7. I was in Prison , and ye came unto me . In as much as ye have done it to one of the least of these my Brethren , ye have done it unto me , Mat. 25. 36 , 40. 4. An Hymn of Thanksgiving , for Deliverance upon a Trial , or out of P●ison . IF it had not been the Lord , who was on my side , when Men rose up against me . Then they had swallowed me up quick , when their Wrath was kindled against me . Then the proud Waters had gone over my Soul , Psal. 124. 2 , 3 , 5. The Sorrows of Death compassed me , and the Floods of ungodly Men made me afraid , Psal. 18. 4. They compassed me about like Bees , they thrust sore at me , that I might fall ; but the Lord helped me , Psal. 118. 12 , 13. And I had the Sentence of Death in my self , that I should not trust in my self , but in God which raiseth the Dead , 2 Cor. 1. 9. But blessed be the Lord , who hath not given me as a Prey unto their Death . My Soul is escaped , as a Bird out of the Snare of the Fowler ; the Snare is broken , and I have escaped , Ps. 124. 6 7. He sent down his Hand from above , and delivered me out of the great Waters , from the Hands of strange Children . Whose Mouth speaketh Vanity , and their Right Hand is a Right Hand of Falshood , Ps. 144. 7 , 8. He delivered me from my strong Enemy , and from them which hated me ; for they were too strong for me . He brought me forth also into a large place ; he delivered me , because he delighted in me , Psal. 18. 17 , 19. The Lord is my Strength , and my Song , and is become my Salvation . The Lord is on my side ; I will not fear what Man can do unto me . I shall not die , but live , and declare the works of the Lord , Psal. 118. 6 , 14 , 17. Glory be to the Father , and to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , World without end . Amen . This Doxology may likewise be used at the end of the several proceeding Collections of Scriptures , in this Office for Prisoners for Righteousness , as also at the end of the several Collections of Scripture , in the former Office for those , who suffer for Righteousness ; when these Collections are read , not only for Instruction , but Devotionally , as Hymns to God. Prayers . 1. A General Prayer for all Prisoners . O! Almighty and Everlasting God , thou seest the Streights and Sorrows which I endure in this place , and how unable I am to help my self , or to bring about my own Deliverance . But the less Hope and Support I have in my self , the more I look up unto thee , and place my Trust in thy Mercy . And when my own care can avail the least , let thine , O! thou blessed Helper of the Helpless , appear the most for me . Give me a Body , O! my God , fit to bear the Inconveniences of this close place , and Grace to be content therewith : Whilst I lie up here , let me not want necessary Provisions , nor repine at the meanness thereof . Suit the lowness of my Desires , to the hardship of my Circumstances , and let the greatness of my study and care be , to ( * do Justice , and shew Temperance and Self-denials ) not to please my self , or to gratifie my own Carnal Ease and Appetites . Whilst I am here kept apart from my former acquaintance , Grant , O! Lord , that I may carefully retire into my Self , and call mine own ways to remembrance . And , Oh! that I may amend whatsoever is amiss there , and set all so streight with thee , that I may delight to look into my own Heart , and to search out my own Spirit . Lord ! now thou hast left me nothing else to do , make me apply my self wholly to * the one thing necessary . To grow in Holy Reverence , and Devotion of Spirit , in the study of dealing justly , and fairly , with all who are any way concerned with me ; in Humility apud mortified Affections , in Patience and Contentedness . Oh! plant and fill my Soul , with all Heavenly Virtues , and make bright all the cloudy and dark parts thereof , with the Rays of thy divine Image . And then , O! my God , I shall see something of thee , as oft as I look into my self , and learn to be pleased with my own Company , though others are kept from me . And in whatsoever want I am of other Comforts , grant , O! Father of Mercies , that both here , and ever hereafter , I may have the Comfort of thy Presence . When all else are taken from me , do not thou forsake me . Though I dwell in a disconsolate Room , let thy Spirit dwell with me . Let thy Law at all times direct me , and let the Sense of thy Love comfort me . And after thou hast Graciously improved this Melancholy Restraint , to wean me from vain and carnal Delight , and to set my Soul free in thy good time . O! my refuge and strength , deliver me out of this Prison , and set my Body too at Liberty , for my dear Lord and Saviour Jesus Christ's sake . Amen . The Prisoner for Righteousness may use the preceding Prayers , for Integrity , for Constancy in persecuted Duties , for Faith , for Trust in God , for Patience , for Charity towards Persecuters , &c. in the foregoing Office for Sufferers ●or Righteousness , as he sees cause . And for more particular Circumstances and needs , of such as are Prisoners for the same , they may express the Devotion of their Spirit in these Prayers following : 2. Particular Prayers . 1. A Prayer for the Prisoner for any part of Truth or Righteousness , to use in his Family . O! Father of Mercies , who takest the Poor and Helpless , under thine own more immediate and especial care , when thou takest those from them , whose part it is under thee to take care of them ; shew the Riches of thy Grace and Loving-kindness ; I humbly intreat thee , to my ( * Dear Wife and Children . ] Guide them always by thy Holy Spirit , and watch over them with an indulgent providence . [ Keep them obedient to Councel , and continue them under the Blessing of her care . ) Preserve them from Want , and protect them from Danger , and make them a mutual Comfort , and Support to each other . And in the midst of all my Troubles , continue ( both her and ) them a constant Comfort and Refreshment to me thy poor unworthy Servant . And let me not , O! Gracious God , make them unhappy . Or , if we suffer in common , for standing off from prevailing Violence , and because we will not concurr , or stake in with the wicked Actings of an unrighteous Generation ; let none of us repine at such Sufferings , but look upon them as Afflions , that are willing to be embraced ; yea , rather Triumphantly to be rejoyced in . I humbly desire , O! Father , that may all trust thee with our selves , and cheerfully rest upon thy Faithfulness , to make up to us any Losses , which shall befal us on such accounts . Thy good Providence is a great and blessed portion in such cases , as , praised be thy Name , thy Saints have found in all times , by joyful Experience . And to that good Providence , O! my God , do I trust . It shall always be my Hope and Confidence ; and oh ! that as it is the truest Blessing , so it may ever be the happy portion , both of me and mine , thro' Jesus Christ our Lord. Amen . 2. Prayers for the Prisoner for Truth or Righteousness , to use for himself . 1. A Prayer for Deliverance from Enemies and Prosecutors , when at any time , or any where , he is put in Prison , for any Parts of Truth , or Righteousness . O! Merciful God , who art the Helper of the Helpless , and a Refuge for the oppressed in the Day of their Troubles ; be thou my Fortress and Help against my Persecutors . They are mine Enemies , O! Lord , for thy sake ; and therefore set themselves thus violently against me , because they cannot drive me to leave thee . And I have no visible way left to appease their Hatred , because I dare not forsake a jsut Cause , or go along with them in speaking and acting against that which is right . And * these mine Enemies are many , and Mighty ; and they persecute me violently , and have laid a Trap for my Soul , and * there is none to help me . But though I can neither appease their Hatred , nor withstand it ; yet thou , O! Lord , canst alter it at thy Pleasure ; or , if they persist therein , thou canst disappoint them . And to thee do I flee , and look for Succour . Help me therefore , O! my Ged , for in thee do I trust . Help thou me , for I have none else to help me , for Deceitful are the Promises , and * vain is the help of Men. * Make haste to help me , for Trouble is hard at Hand . Turn the Hearts of mine Enemies , for seeking my Life ; or , if they will persevere therein , bring to nought their evil Purposes . Forgive them , Gracious Father , and bring not them into such a P●t , as they have digged for me . But Preserve me from falling into it , and from being lost in the Depth thereof , for my dearest Lord and Saviour , Jesus Christ's sake . Amen . 2. A Prayer for Deliverance , from Frail and Faithless Friends , when they are brought in at such Times , to accuse him for the same . YEA , O! Gracious Father , not only the Envy and Malice of mine Enemies , but the weakness of my own familiar Friends is made use of to destroy me . And a violent Temptation is laid before them , to compass their own Safety , by joyning to compass my Fall. But the Hearts of all Men , O! Almighty Lord , are in thine Hand . Thou canst at thy Pleasure fortifie the fearful , and fix the wavering , and unresolved Spirit ; and give Fidelity , Honour , and Conscience , such Power with them , as shall prevail over their corrupt Fears , and worldly Interests . Thou canst as easily strengthen the weakness of my Friends , and keep them from Breach of Confidence , from all Faithless , or strained and false Accusations ; as thou canst turn , or defeat the Malice of my Foes . And to thee , O! merciful Father , do I trust , that neither my Foes shall have their Wills , in working of my Ruin ; nor the weakness of my Friends shall carry them against their Wills , to do the same . And oh ! as thou art my Confidence , so let me be thy Care. Keep me safe here under thy custody , and receive me at last to thine Everlasting Mercy , for thy blessed Son , and my only Saviour Jesus Christ's sake . Amen . 3. A Prayer for Graces at such times , under his Sufferings and Persecutions for any ways of Truth and Righteousness . IN the mean time , O! Righteous Lord , whatsoever thou hast appointed for me in this Tryal , I am content to bear it . And give me Strength and Ability to bear it ; yea , though it proceed to Blood. I resign my self up to thy good pleasure therein . I humbly and meekly submit to it , as it is thy doing , and as it is infinitely my Deserving , and own thy Judgment upon me for my Sins , * to be most Just and Righteous therein . But then , Holy Father , I most earnestly intreat thee , that I may have all my Punishment in this World , but rest with thee in thy Heavenly Kingdom . Yea , as my Tryal is a Suffering for thy Righteousness , I thankfully receive it at thine Hand . But then , O! my God , whilst I am tried for thee , do thou shew forth thy Power , and the abundance of thy Grace in me . Grant me a Serene Patience , calmly to bear my Sufferings , and contentedly and quietly to wait the end thereof . Give me Courage and constant Presence of Mind , to behave my self undauntedly ; and Prudence , to act and answer in all things , wisely , and becomingly . Give me Faith in thy power and promises , to hold on without Fainting , in sure Expectation of thy Succors ; and to endure all without weariness , in Confidence of thy joyful and eternal Recompences . Fill me with an inflexible Integrity , and Constancy in my Duty , that I may not waver therein at any time , much less fall from it , or from any Precepts thereof , to rid my self out of my own great Troubles , or to bring any desired Events to pass . Yea , fill me with such Constancy in thy ways , as will * not suffer me , how long soever the Rod of the Unrighteous rests upon me , to put forth my Hand unto Iniquity . And give me Charity after thine own Example , O! blessed Jes● , freely to forgive my Malicious Enemies , or Frail and Faithless Friends , and heartily to pray for them , tho' they continue to persecute me . Whilst thou keepest on my Trials , deny me not these Graces , O! merciful Lord , nor any others , which thou seest needful for me , that I may acquit my self well and acceptably under the same , for our Lord Jesus Christ's sake . Amen . 4. A Prayer for a Mind raised above Earthly Things . O! Father of Mercies , raise my Mind by these Afflictions , above the Love of all Earthly Things . Yea , even of those things , which I have lavishly spent most time upon , and have been the most inordinately fond of . I see now , and make me daily to see it more and more , how vain and unprofitable they are when the evil day comes . And oh ! what I may learn thereby , and learn it perfectly , to fix mine Eyes and Heart on thee , who hast deserved more of me infinitely than I can express to thee ; and who canst always help and comfort me ; and wilt never leave me , especially not then , when I am driven to thee for Succour , and find the greatest Need to have thee stand by me . Make my Duty , good Lord , to become my Delight ; and Heavenly things , my Treasure . For they are Comforts in Distress ; stable Comforts , that will accompany us to the Block , or the Grave , and beyond them ; and will not fail to make us infinitely , and for ever happy in thy Presence . Which Grant , O! Heavenly Father , to me a wretched Sinner , for the sake of my dearest Saviour and Redeemer , Jesus Christ. Amen . 5. A Prayer for Peace with God , and a qui●t Conscience . ABove all , O! blessed Lord , let me have the Comforts of thy holy Spirit , and a clear and quiet Conscience , to support me under all these hard Tryals . Shew me all my Sins , and give me Grace intirely to repent of them , and to be perfectly set against the same . But assure me at the same time , of thy Mercies towards all true penitent Sinners ; and make me see , O! Gracious Father , that for Christ's sake , thou art not only willing , but desirous and joyful to receive them , yea , to * run out , and meet them , as the tender Father did the Returning Prodigal . And as for my Sins , O! God , tho' with the Prodigal , I have gone far , and have lost my self in evil ways ; yet by thy Grace , I am come also with him heartily to return from mine Offences . I am weary of my Sins , and am earnestly desirous to forsake them . Tho' I have been lamentably careless in times past ; yet now my sincere desire , and full purpose is , to shew a Godly care , and diligent endeavour against the same , for the time to come . And I humbly depend upon thy Grace , and trust to thy precious promises thereof , to perfect and give strength to my sincere Endeavours . Look upon me therefore , O! Father , and give me the Comfort to look upon my self , as one , who , though he has been an offending , is now become a Returning Son. Lot not my Sins rise up against me , after once I have truly repented of them . Let them not be able to provoke thy wrath , or to trouble my Conscience . But make me know , that however offensive I was in the ways of my Wickedness , thro' the Blood of thy Son , I am acceptable to thee in the ways of my Repentance . And that my Sins , however provoking , whilst I lay in them ; give thee no more provocation , after once I return from them . Yea , tho' great and strong in themselves , yet , that after true Repentance , they are not too great for my Saviour's Merits , or for thy Mercies ; not too grievous for thy Goodness to forgive , or too strong for thy Grace to cure . I am ready , O! my God , to return to thy Laws , not only in doing what they call for , but , if thy Will be so , in suffering for the same ▪ Yea , if thou callest me to it , I desire not to leave the way of Righteousness for any hazards , but to suffer for it , even unto Blood. And tho' I know , O! Righteous Lord , that it is not enough to die a Martyr for one precept , if I allow my self at the same time , to live a known Transgressor of others . Yet give me the Comfort to look on Martyrdom , as a sort of Baptism , as thou , blessed Jesu , wast pleased to * style it , when thou spakest of thine own ; and , like it , to purge and wash away our Sins , if at the same time , when we are suffering for one Duty , we are inwardly resolved and prepared in Heart , to observe all . Lord , in the midst of my worldly Troubles , let me have Peace with thee , and with mine own Conscience . And whilst thy Comforts do refresh my Soul , by thy Grace strengthening me , I shall better bear any other Misery , which thou shalt give my Enemies leave to inflict upon my Body , and persevere faithfully to serve , and patiently to suffer for thee , till thou shalt Graciously take me out of their Hands , to thine Everlasting Rest and Mercy , for Jesus Christ's sake . Amen . 6. A Prayer for Graces needful for him at the Tryal , when he is to be judged for his Stedfastness to Gods Truth or Righteousness . O! Blessed Lord , if by thy wise ordering , 〈◊〉 I meekly submit , I shall be carried from the place of Cus●ody to the place of Tryal , or of further Examination ; do tho vouchsafe to go along with me . When I am question'd , teach me what I shall say , that I may answer so honestly , as not to offend or dishonour thee ; and so prudently , as not to prejudice my self , nor bring Trouble on any other Righteous Persons , for their bearing a good Affection to Righteous Things . Give me presence of mind , and clearness of Spirit , in appearing before all Tribunals ; and wisdom and readiness in answering all Questions . Let my Carriage be without Fear , or Confusion , or any evil or insincere Arts , in all things acceptable unto thee , and becoming my Person and Condition . Suffer me not to be made a Sacrifice , by the Fears or Forgetfulness , the mis-representations , or false Accusations of Witnesses ; nor by the Fetches and false colours , of Council ; nor by the partiality , or misguided Zeal of Judges and Juries . Or , if thou hast otherwise determined , and I must fall ; enable me , Good Lord , to bear thy Will. And tho' my Blood , which is shed in this Cause , be vile in the sight of Men ; let it be acceptable , and of a sweet smell in thy Sight , for my Blessed Lord and Saviour , Jesus Christ's sake . Amen . 7. Prayers after Sentence of Condemnation is past upon him , for his Stedfastness to the same . EJACULATIONS . THE Cup which my Father hath given me , shall I not drink it , Joh. 18. 11. Not my Will , O! my God , but thine be done , Luk. 22. 42. Lord , I thank thee , for counting me worthy to receive this Sentence for the sake of thy Righteousness . Lord ! lay not this Sin to their Charge , Acts 7. 60. Forgive them , for they know not what they do . Luk. 23. 34. A short Prayer upon his receiving the Sentence . LOrd ! I meekly submit to this heavy Sentence ; yea , I thank thee for it , and Glory in this shame , since it comes upon me for my Love unto thy ways . And I humbly pray thee , to look upon their Ignorance , for their excuse ; than upon their Blood-Guiltiness , for their punishment . If they understood the ways of thy Righteousness , they would not shed my Blood for keeping stedfast to the same . But now * they think , alass ! to serve and please thee , by slaying me . * Father , forgive them , for they know not what they do . And bring them timely to see their Errors , and thoroughly to repent thereof . That they , who now in their misguided Zeal for thee are my Enemies ; may yet however at length be Loving and Happy Sharers with me of thine Everlasting Mercies , through the Merits of our dear Lord and Saviour Jesus Christ , Amen . A Longer Prayer afterwards . O! Righteous Lord , since thou art pleased to call me , to give Testimony to thy Righteousness with my Blood , I am content to do it . Yea , I thank thee , O! Father , that thou hast counted me worthy , to lay down my Life for thy sake : But as thou tryest me to the utmost , s● strengthen me to the utmost , I most humbly beseech thee , that in this highest , and last Service , I may shew stedfast Faith in thee , and Charity towards my Persecutors , and meet my Death with that constancy and devout Chearfulness , which befits one who is pasing thro' the Red Sea , to the Heavenly Canaan , and laying down his Life for thy Cause . Tho' I stand Condemned , and vili●ied among Men , for this adherence to thy ways ; yet I humbly hope , that thou , O! my God , wilt acquit , and lovingly accept me . And if I have thy Approbation , my Heart shall rejoyce therein , and account it enough for me , whatever the World thinks of me . Shew them their Error , and our Uprightness , O! Lord , in standing firm to these points , for which we suffer . But if we cannot satisfie them , that the way for which they persecute our Souls , is Innocent and Holy ; let it however satisfie us , that so it is , and that so it will be ●ou●d and declared by thee , before all thine elect Angels , when t●ou shalt appear in thy dreadful Majesty , to pass Sentence , both upon our way and theirs . And to the clearing of that Day , and the Tryal of thy Righteous Tribunal , do we humbly commit our Cause and Sufferings . Where our Hope is , that thou , Blessed Jesu , wilt Graciously own and receive both , tho' they disdainfully reject them . And that thou , Righteous Father , for Jesus sake , wilt both pardon the real Guilt of our other Sins ; and openly clear us of the fancied Guilt of these ways , wherewith our Persecutors do falsly asperes thy Truths , and Reproach us . Which grant , O! merciful Lord , that we may all comfortably expect in our Lives , and comfortably find at our Deaths , for thy dear Son , and our only Saviour , Jesus Christs sake . Amen . After this , he may at any time use such of the Prayers as he likes best , in the preceding Office for Sufferers for Righteousness , to exercise and strengthen his Faith , his Patience , his Charity , or other Graces , proper for his Circumstances ; or to assist him in making Intercessions for others . 8. A Prayer for Dying without Fear . O! Almighty , and most merciful Father , perfect thy Strength in my Weakness , and support thy Frail , and most unworthy Servant , in this last and greatest Service , which I have now to pay thee , of laying down my Life , and leaving all that is dear unto me in this World , for thy Cause . Oh! let not me dishonour the Cause and Truths , for which I suffer , by shewing any mis-becoming Fears , or unwillingness to suffer . 'T is not my mistrust of the Righteousness of this Cause , O! my God ; but the Conscience of my other Sins , and of the common Errors of my Life , from the Rule of thy Holy Commandments , which makes me at all afraid to appear at thy Righteous Bar. But cleanse thou me from all my Sins , by the Blood of my dearest Lord , and then I may meet Death with an humble Confidence , and Triumph over it . I know , O! blessed Lord , that when Sin and Guilt , which are the Sting of Death , are taken out ; there is still an aversion in Nature , which is common to us all , against this Change , and which found place in our Blessed Lord himself . * But let the Influences of thy Grace , though not wholly purge off this averseness , yet subdue and over rule it in my Spirit . Possess my Mind more with the Righteousness of the Cause , for which I dye , and with the Blessedness of coming to live with thee for ever after I am dead ; than with the pains of Death it self . And whatever Terror it would otherwise strike into me , let it arm my Spirit , and sweeten all , to think that I die for thee , and that I die to be received into thine Eternal Mercy . Lord ! perfect and accept my Repentance , and pardon all my Sins , and give me Patience , and Presence of Mind to the last . Let me die like a Christian , with Faith and Charity , willingly giving up my Life for a Testimony to thy ways , and pouring out my Soul in Devotion towards thee , and in Prayers for my persecutors ; till from my Body , it shall pass into the Arms of thy Mercy , and there be comfortably received by thee , thro' the Merits and Mediation of my only Saviour and Redeemer Jesus Christ. Amen . 9. Short Prayers for the Condemned Prisoner for Righteousness , in his last Extremities , or at other times , as he sees cause . 1. O! Merciful Father , I throw my self upon thy Mercy , and most undeserved Favour , as a poor wretched Sinner . I infinitely need it , and most earnestly desire it . And I humbly hope for the same , to pardon all the Sins and Follies of my Life , and to accept this Offering of my Death , thro' the abundance of thy Grace , and thro' the sole Merits and Mediation of my blessed Lord and only Saviour Jesus Christ , Amen . 2. LOrd ! now the World is casting of me off , I seek to thee to take me in . Do not thou reject me when they do , for I am thy Servant . Receive me , for I am coming to thee ▪ Receive me , for thou callest me . Receive me lovingly , O! my dear God , for I dearly love thee , and am forsaking all to injoy thee . I have nothing dearer to me in this World , than my Life ; and that I am now making thee an humble Present of , and parting with it for thy Cause . And in this Oblation of my self , be thou pleased , O! blessed Jesu , first to wash me with thy Blood , and to dress me with the Graces of thy Spirit , that I may be an holy and acceptable Offering . And then do thou vouchsafe , O! Holy Father , Graciously to accept the same , for thy dearest Son , and my dearest Saviour Jesus Christ's sake , Amen . 3. O! Jesu , forgive me all my Sins , and forgive all my Persecutors , and grant them timely and true Repentance . Now I am suffering for thy Cause let me be sure of thy Support and Assistance . Now I am [ * brought to dye ] for the ways of thy Righteousness , let them have Honour & Service by my Death . Make it to work Godly Zeal and Stedfastness in thy Followers , and Relenting and remorse in their Persecutors , and to carry me to those most joyful and happy Mansions , which thou hast prepared for all those , who faithfully serve and suffer for thee , in thy Fathers Kingdom . Amen . 10 A Thanksgiving for Deliverance , when he is brought upon his Tryal for the Cause of Righteousness , or for his being set at Liberty . BLessed be thy Name , O! Almighty Father , who hast delivered me out of the Hands of those who ●ought my Life , and * hast set my Feet in a large Room . Thou hast * delivered the poor from him that was too strong for him . Thou hast delivered him , who served thee , and counted not his own Life so dear to him , as the shewing his Love and F●delity unto thy Laws . Thou hast * delivered him , because he loved thy Name , and put his whole Trust in thee . Lord ! I will be glad , and rejoyce in thy Salvation . I will ever praise thy Love and Goodness , which is abundant in kindness and Succors , towards those who fear thee , and are ready to expose their own Pesons in thy Cause . I will ever magnifie thy Faithfulness , which hath not suffered thy Care of me to slacken , nor thy sure word and promises to fail : And I will ever Reverently and Thankfully adore thy Widom , and Power , and Justice , which turn the Councels of the Wicked into Foolishness , and take the crafty in their own Snares ; which crown thy Servants Heads with Joy and Glory , but cover their Enemies with Grief and Shame ; which shew plainly unto all who are willing to see the same , that it is extream folly to fight against thee , and that they are in the sure way of Safety and Happiness , who make thee their Strength , and place their chiefest Security and advantage in thy good providence and gracious Promises , and in keeping stedfast to thy ways . And * let all those that love thee , O! Lord , rejoyce and be glad in thee . Make them Triumph in thy Righteousness , and trust themselves to thy Care. But put thine Enemies . and mine in fear , that they may sin no more . And bring them to repent of their persecuting thee and thy Servants , that they may not be brought to suffer for the same in the Day of Vengeance . And keep me ever mindful , O! blessed Father , of this most merciful Deliverance , that I may spend all the Days of that Life , which thou hast now renewed to me , in thy Service ; and learn thereby evermore to trust thee , yea , tho' the Pit be ready to shut her Mouth upon me ; and to place my chiefest comfort and safety , in keeping stedfast to thy Laws , which will be sure either to make my Sufferings end here in present Deliverance , or to ▪ recompence them hereafter with unspeakable and everlasting Joys , throuh the Merits and Mediation of my only Lord and Saviour Jesus Christ , Amen . FINIS . The Contents of the Office for those who suffer for Righteousness . THe Introduction , Page 1. Scriptures for Receiving Persecutions . 1. As Chastisements of former Offences , p. 9. 2. As Tryals of Obedience , and as bringing Losses for Righteousness . Which are to be received with . 1. Contentedness , and Thankfulness . p. 11. 2. Free Confession of Christ , and his Truths . p. 13. 3. Integrity and Prudent Caution , p. 14. 4. Stedfastness and Constancy . p. 16 , 5. Faith p. 17. 6. Trust in God. p. 20. 7. Against Trusting more in other Things than in God , and fixing too much on Earthly Dependances . p. 22. 8. With Patience . p. 25. 9. With Prayers and unwearied Devotion . p. 28. 10. With Charity towards Persecutors . p. 29. and 11. towards Persecuted . p. 33. 12. Motives to Suffer , p. 36. 13. For Deliverance from Persecution , p. 39. 14. For Trust in God , to be preserved under the Same , and Delivered from them , p. 41. 15. An Hymn of thanksgiving for Deliverance from Persecutions , p. 42. Prayers under Persecutions . 1. As Chastisements of Offences , a Penitent : Prayer , p. 47. Another out of the Office of Comminat . p. 50. 2 , As Tryals of Obedience , and bringing Losses for Righteousness . A General Prayer for Mercyes and Qualifications , needful in Suffering Times , p ▪ 51. Another out of the Litany , p. 54. Particular Prayers for , 1. Integrity , and not Seeking to evil ways for Help , p. 54. 2. Constancy in Persecuted Dutyes : Against being 1. Turned aside by worldy Dangers or Losses , p. 56. 2. or Shaken in mind , or Scandalized , 1. By Defection of others , or variety of Opinions , p. 58. 2. By a Reverence for any mens Persons , p. 59. 3. For Faith , p. 61. 4. for Trust in God , p. 64 , 5 Against Trusting more in other Things , and fixing too much on Earthly Dependances , p. 65. 6. For Patience , 1. In easie endurance , p. 67. 2. In not envying the Success of the wicked in Compassing unrighteous Devices , p. 69 , 7. For Prayers and unwearyed Devotion under Persecutions , p. 72. 8. For Diligent Attendance on Publick Assemblies , p. 74. 9. For Godly Prudence and Caution , p. 76. And for Integrity therewith , p. 78. 10. For Patience and Charity towards Persecutors , p. 79. Particular Prayers for Patience towards ●●em , p. 81. And for Charity , p. 84. And against evil Surmises , and for Candor in Cen●●ing either our Pers. or those who fall in Persec . ●●8 . 11. For Grace under them , to carry on amendment of our selves , not impatience against others , p. 91. 12. For Charity to the Persec . p. 93. 13. For Deliverance from Persecutions , after one is wearied therewith , p. 95. 14. Intercessions for others in Persecutions , to be used in any time , or for any Place or Persons , whose case requires or stands in need thereof ; 1. for Persecutors , p. 97. 2. for the Persecuted , p ▪ 100. 3. for a Kingdom , p. 104. 4. for the Church 1. A general Prayer for things needful to the same in that condition , p. 107. A Collect out of the Liturgy , p. 110. 2. Particular Prayers , 1. For its Purity and Integrity , p. 110. 2. For cure of Schisms , and for Graces in divided Times , p. 114. 3. For the Bishops and Clergy , under Persecutions , p. 118. 4. For both Clergy and People , p. 123. 5. For the Churches defence , and Deliverance from Persecutions , p. 125. 15. A Thanksgiving for any comfortable Cessation , or for Rest and Ease from Persecution , p. 126. The Contents of the Office for Prisoners for Righteousness . Collections of Scriptures for Prisoners for Righteousness , p. 129. An Hymn of Thanksgiving , fro Deliverance upon ▪ a Tryal , or out of Prison , p. 133. Prayers . 1. A General Prayer for all Prisoners , p. 135. 2. Particular Prayers of the Prisoner , who at any Time , or in any Place , is in Custody for any points of Truth or Righteousness ▪ 1. For his Family , p. 138. 2. For himself , 1. For Deliverance from Enemies and Prosecutors , p. 141 2. From False and Faithless Friends , when they are brought in to acc●se him for the same , p. 143. 3. For Graces under his Sufferings and Prosecutions , p. 144. 4. For a mind raised above Earthl● Things , p. 146. 5. For Peace with God , and a quie● Conscience , p. 148. 6. For Graces needful for him at his Tryal , p. 151. 7. A short Prayer on receiving the Sentence of Condemnation , p. 153. A longe upon the same , p. 154. 8. A Prayer for dying without Fear , p. 157. 9. short Prayers in his last Extremities , p. 159. 10. A Thanksgiving for Deliverance on his Tryal , or on his being set at Liberty , p. 16● An Advertisement . THere is a Book , entituled , Of Christian Communion , to be kept on in the Unity of Christ's Church , and among the Professors of Truth and Holiness : And of the Obligations , both of Faithful Pastors , to administer Orthodox , and Holy Offices ; and of Faithful People , to Communicate in the same . Fitted for Persecuted , or Divided , or Corrupt States of Churches ; when they are either borne down by Secular Persecutions , or Broken with Schisms , or Defiled with Sinful Offices and Ministrations . In three Parts , Printed Anno Dom. 1693. ERRATA . PAge 36. line 23. dele with , p. 59. l. 20. r. T●uths , p. 70. l. ●●5 . r. Pharao , p. 99. l. 11. r. grew , p. 118. l. ult . r. take care of , p. 119. l. 6. r. to prevent , ib. l. 28. r. Sacraments , p. 121. l. ult . r. upon , p. 1●4 . l. 15. r. refine , p. 136. l. 20. r. ●ast , p. 12● l. 27. r. Sufferings , p. 131. l. 10. r. purposed , p. 106. l. a. r. shut up , p. 13● . l. 27. r. Delights , ib. a ; after free , ib. l. 28. ● , after time , p. 139. l. 2. r. her Counsel , ib. l. 24 ▪ r. strike , ib. l. 28. r. willingly , ib. Ma●g Note , l ▪ 17. r. his Case . p. 140. l. 2. r. that we may , p. 142 ( ' risset 124. ) l. 18. r. from , p. 147. l. 10. r. that I may , p. 135. l. penul● . r. look more . Besides others , which the Reader is desired to correct himself . Notes, typically marginal, from the original text Notes for div A70397-e70 Lev. 2. 13. Mar. 9. 49. Notes for div A70397-e290 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Pet. 5. 10. Notes for div A70397-e4910 * Is. 59 6. * Neh. 9. 29. * Dan. 9. 9. Notes for div A70397-e5280 * Is. 59 , 15. These Prayers , that are made in the Singular Number , for ones own self ; may be turned into Common Collects for others as well as our selves , by a light Change of We for I , Us for Me , Our for My or Mine , &c. as often as these Words occur therein . * Phil. 1. 27 , 28. † Eph. 6. 13. & Jude 3. ‖ Gal. 6. 9. & Heb. 12. 13. * Matth. 10. 33. * Heb. 11. 24 , 25 , 26. * Gal. i. 8. * Rom. 3. 4. ‖ Mat. 23. 9 , 10. * Job 1. 10 , 11 , 12. * Joh. 7. 10. * 1 Cor. 10. 13. † Psal. 76. 10. ‖ ● Pet. i. 6. * Psal. 125. 3. * 2 Cor. 12. 9. * 2 Cor. 1. 4. * 2 Tim. 2. 11 , 12. † Heb. 12. 2. * 2 Cor. 4. 17 , 18. * Psal. 9. 10. * Is. 28. 16. * Ps. 102. 13. * Jer. 17. 5 ▪ * Prov. 3. 5. † Hos. 12. 1. * Is. 50. 11. * Jer. 17. 5 * Ps. 62. 9. * Jer. 17. 9 ▪ * Prov. 19. 21. * Ps. 146 4 ▪ * Ezek. 29. 6. Is. 36. 6. * 2 Tim. 2. 3. * Act. 5. 41. * Rom. 12. 12. * Pro. 24. 19. 20. * Pro. 23. 17. * Matth. 23. 32. Gen. 15. 16. * Ja. 1. 4. * Rom. 12. 12 * Eph. 6. 18. * Ps. 56. 8. * Heb. 10. 23 , 25. * Heb. 10. 34. * Mat. 6. 20. * Mat. 10. 16. † Eph. 5. 16. * Eph. 5. 15. * Col. 4. 5. * Mat. 10. 18. * 1 Pet. 2. 23. * Mat. 5. 44. * Luk. 21. 19. * Tit. 2. 13. * Jam. 1. 4. * Jam. 1. 20. * Luk. 23. 34. * 1 Pet. 2. 23. † Mat. 5. 44. * Ro. 12. 21. * Prov. 24 ▪ 17 , 18. * 1 Pet. 3. 9. † 1 Cor. 13 4 , 5 , 6. * 1 Cor. 13. 3 , 4 , 7 * Jam. 3. 17. * Mat. 7. 1 , 2. * 1 Cor. 12. 26. † A●● . 6. 6. * Heb. 12. 3. † 2 Tim. 1. 8. * Mat. 25. 42 , 43. 45. * Mat. 25. 40. † Mat. 10. 41. † Psa. 14● . 6. † Ps. 69. 6. † Ps. 140. 8. * Ps. 74. 18 , 22. † Ps. 74. 22. * Ps. 9. 20. † Ps. 83. 16. † Jo. 16. 2. † Prov. 29. 15. † Isa. 1. 5. † Act. 10. 31. † Ps. 140. 8. * Ps. 125. 3. * or in these Exhausted Kingdoms , when these Prayers need at any time to be put up for more Kingdoms than on● . † Acts 20. 2● . * or instead of when , say now , If the Church prayed for , is actually suffering . * Eph. 5. 23. * Joh. 10. 12. * v. 11. * Joh. 21. 15 , 16 , 17. * 1 Jo. 4. 18. * Act. 4. 29. * 1 Pe● . 1. 7. * Psal. 125. 3. * Heb. 10. 38. * Gal. 6. 9. Notes for div A70397-e11880 * indemnifie and content my Creditors , when for Debt . * Luk. 10. 24. * When the Prisoner has not these Relations , he may say , to my Father's House , and omit the Words contained within the Marks ( ) and make other Alterations , as this case shall require . * Psal. 25. 19. * Psal. 22. 11. * Psal. 108. 12. * Ps. 22. 11 , 19. * especially , &c. here name Particulars . * Psal. ●25 . 3. * Luk. 15. 20. * Luk. 12. 50. Mat. 20. 22. * Joh ▪ 16. 2. * Luk. 23. 34. * Mat. 26. 39. * or ab●ut to dye , when it only draws very near ; but he is not yet brought to it . * Psal. 31. 8. * Psal. 35. 10. * Psal. 37. 40 , * Psal. 70. 4. 
A93419	----	The safe vvay to glory, in several exercises of general use. / By William Smyth M. Ar. R. of Cotton in Suff. Smith, William, b. 1615 or 16. This text is an enriched version of the TCP digital transcription A93419 of text R209170 in the English Short Title Catalog (Thomason E1686_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 253 KB of XML-encoded text transcribed from 136 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93419 Wing S4280 Thomason E1686_2 ESTC R209170 99868060 99868060 170264 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93419) Transcribed from: (Early English Books Online ; image set 170264) Images scanned from microfilm: (Thomason Tracts ; 210:E1686[2]) The safe vvay to glory, in several exercises of general use. / By William Smyth M. Ar. R. of Cotton in Suff. Smith, William, b. 1615 or 16. [30], 240 p. Printed by Evan Tyler, for Ed. Dod, at the signe of the Gunne, in Ivy Lane, London, : 1656. With a preliminary advertisement leaf. Annotation on Thomason copy: "nouemb: 19:". Reproduction of the original in the British Library. eng Christian life -- Early works to 1800. Devotional exercises -- Early works to 1800. A93419 R209170 (Thomason E1686_2). civilwar no The safe vvay to glory,: in several exercises of general use. / By William Smyth M. Ar. R. of Cotton in Suff. Smith, William 1656 42951 106 15 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2007-07 John Latta Sampled and proofread 2007-07 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE Safe way TO GLORY , In several EXERCISES of General use . By WILLIAM SMYTH M. Ar. R. of Cotton in Suff. LONDON , Printed by Eva● Tyler , for Ed. Dod , at the Signe of the Gunne , in Ivy Lane 1656. Christian Exercises . I. GIving directions to an holy life , with other conditions of the Gospel . II. Satisfying Doubts concerning Grace , and Gods acceptance of a sincere Christian . III. Answering exceptions against this Church and Ministery , with rules to discover false professions . IV. Forms of Prayer of General use . V. A Catechisme for children . By W. SMYTH M. A. and R , of Cotton in Suff. TO All those deservedly much Honoured Persons , whom I serve in the Education of their CHILDREN , AND To all my loving Parishioners of Cotton in Suff. whom I serve in the GOSPEL , Are Humbly presented these ensuing Exercises : By their unworthy , yet Faithful Servant , in all ingagements of duty and respect , W. SMYTH . A PREFACE Apologetical To the READER . A Pretence to satisfy every Reader , were as ridiculous , as his attempt , who studied to make a garment for the Moon , that might fit her in every interchange : and as unlikely to succeed , as his enterprise , who with a dish of one relish , would satisfy every Palate . I am so farre from that imagination , that I thinke it a design elegible , rather to displease some ( whom I cannot gain ) by declaring the truth , then ( for some politick ends ) in silence to shew such a neutrality and indifferency of Spirit , as might indulge a vitious and factious world . I desire solemnly in this case to apply St. Pauls Expression to my self , If I yet pleased men , I should not be the servant of Christ . I know I shall displease most , it s enough if I please the best , ( Principibus placuisse viris , &c. ) and not dis-satisfy any mind , that is not vitiated with prophanenesse , prejudice , or faction . I account the acceptance of one good man , of weight enough to out-ballance the contempt of a thousand ; and if I can administer an argument of piety to one sober mind , it shall compensate the scorn and displeasure of ten thousand . When it was objected to a Tragedian , that Plato onely was present , his answer was , ( Et hic unus Plato plus est quam Atheniensis populus , ) and that one Plato is more then all the people of Athens besides : such an estimation I have of every honest pious person , though of the lowest order . Neverthelesse , lest I should seem morose or Cynical , I will endeavour to take off the exceptions of three sorts of Readers ; to whom I humbly tender this satisfaction : First , to my prudent Friendly-Reader . 2. To the Learned-Reader . 3. To the piously-affected , yet differing in judgement . First , my Friendly-Reader will presently question my prudence , in thus adventuring my self on the publick stage , in this sad scene of Church-affairs . He tells me , there is danger in it ; for though such truths be as clear and necessary as the Sun , yet like the Sun I must make my way through a Zodiack of inconveniences : here the privy and sidepinch of a detracting Cancer , there the poysonous sting of a malicious Scorpio , every where the sharp arrowes , the bitter invectives of the worlds Sagittarii . For his satisfaction , let him turn his eye on the foregoing leafe , and that intimates my design , and reasons for it ; which is to secure the beloved soules of my Parish , and the tender plants of my family , from the invasion of common errours ; which like an Epidemical disease , propagate their infection every where , and do inevitably ( without a great deliverance from heaven ) subject posterity , to great departures from the faith of Christ . So my full answer will be : It is at all times the best prudence to serve God , and in this case it is truer wisdome to be administring to the salvation of soules , then to sell our duties to God , for the unsafe hope of a worldly advantage . If any soul fayles for want of any help , that is in my caepacity , it falls with its own infelicity , and my sin . The rule of the Schoole herein is without dispute , ( Causa deficiens in necessariis , est efficiens ) he pulls down , that holds not up . And a Christian , who declines his duty , for fear of suffering , hath in a great measure betrayed his profession of Christ . I cannot despaire , but that many in the Nation ; I can hope , that many of my Parish , and I am almost assured , that many of my family and near relations , may be preserved in the Faith , and directed ( in their judgements at least ) to the right rules of holiness , by these poor exercises . Now suppose the least ; If God shall please among all these to bring in but one soul by them , and that but to some improvement of his knowledge only : or if I wanted that , yet if I have done a service acceptable to God , I am recompenced for the worst evils my Prudent-Reader can object to me . But my ingenious friend puts me upon another task : He fears I must passe under the just censure of doing an impertinent and unnecessary thing ; That I have digged a p●t by the river ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) when the streames of the former , and this present age , have run full and luxuriant in exercises of this kind . To which I answer ; that such Catechismes , and institutions , as have ordinarily been dispersed among the people , have seemed to me to have pursued too great an interest of private opinion , in decisions of controverted and notional points of Divinity ; but to have been too loose & general in cases of conscionable walking with God and man . They have also generally abetted the doctrines of transmarine Churches , against the setled doctrine and discipline of their own Mother-Church : secretly undermining the credit of our own Apostolick determinations , rather then serenely driving at the scope of strict and severe holinesse . Hinc illae lachrimae , Hence our woe . For the people ( through such writings and other like insinuations ) having been corrupted with false principles , and trained up to siding and interests , many of them ( I accuse not all ) knew little other use of their zeal but in opposition ; nor of conscience , but in scrupling indifferents . And while they were puzled with an obligation to look into the inextricable mysteries of Gods decrees and Counsels , perplexed with the understanding of un-edifying controversies , and cryed upon to the duties of getting Christ , and getting Faith , were in the interim , made strangers to the holy practises of humility , meeknesse , charity , tender-heartednes , deep-christian-compassion , justice , peaceablenesse , and the like Christian graces : as by woeful experience it hath been made too evident to us . Now such Abridgments of the doctrines of piety , which have run in the Channel of our own setled doctrines , as they have been few , so have they been either long , or above the capacities of those , whose advantage I principally designe . For being long , they have discouraged many ( though of good capacities ) who willingly would have read them , which might have been comprehended in some few hours , but were easily tempted to decline those , which required the reading of many days : And this discouragement became an insuperable difficulty to young persons , poor servants , labourers , and many others , whose callings required continual attendance . And though some of them were short , yet being pend above the reach of ordinary capacities , they became altogether uselesse to such young and vulgar intellects . To avoyd therefore the inconveniences of both : I have truly troden in the paths of this Church , as to the first ; and I have endeavoured plainnesse and brevity , as to the second . Now to contract my argument to the force of a satisfaction : There being none of the former sort , ( that I have seen ) which are not ( in some measure ) chargeable with those mentioned defects : nor any of the latter , which have not been either prolix , or too sublime : I presume I may beg the kindnesse to be beleeved , that I have done a thing both necessary and seasonable . 2. In the next place , let not the learned eye despise me , that I appear not with the embroydery of large quotations , or Chymistry of School-distinctions , or that I have not conjured the plain principles of Christ , into a circle of sciences . Such dresses suits them that pretend to the chayre , and aspire to be inserted in the Catalogue of the Learned ; or them , whose design is to court great and generous minds , to the love of Christ and his Religion . My businesse is of another nature ; I come to treat the lowest of Christs School ; and such , whom you may as soon nourish with stones , as edify with learned discourses , with whom I labour to make Christ to be understood , not to shew my self understanding . And if after this tender of satisfaction to such Readers , I must yet purchase their contempt : my compensation shall be , that I account it as much more blessed , to enlighten one poor ignorant disciple of Christ , then to please the learned of all ages ; as to feed one hungry soul , hath more charity in it , then to feast all the Nobles in the world . This intimation then of my design , I make my only plea against the such allegations of the learned Reader , to whose ingenuity I appeal . 3. Lastly , as to my Reader , that differs from me in judgement ; I beseech him upon his christian charity to beleeve me , that I intend not controversie : but have made it my chief business , ( concurrent with the mayn drift and scope of our Saviours Sermons , the Epistles of the Apostles , & indeed of the whole Gospel it self ) to encourage men in , and to direct men to holy lives , and just , peaceable , and mercifull conversations . And when I have been necessitated to meet any doubtfull and disputable doctrines , ( as of irrespective and absolute , or conditional decrees of election and reprobation ; of universal , or particular redemption , and such like , tho decision of which , have administred nothing but endlesse disceptations to the learned , and terrours to the weak ) I have not at all dogmatized , but only used them , as they have served the interest of holy living : Alwayes giving this rule to my self , in those intricate controversies , that they are then concluded and beleeved with most safety , and likelihood to truth , as their determinations give the best reason and encouragement of living well . In order to which , if I have unavoydably declared a difference from thy judgement in any such poynt , have but so much christian civility , to beleeve my former profession ; and that the argument that led me to it , was not to differ from thee , but ( according to my perswasion ) to advance the doctrines of piety in thee , and all men : and thou canst not but count me worthy of christian peace from thee . I beg of thee not to censure me hastily , nor litigiously , least thou over-reach a disadvantage to piety it self ; which hath never suffered more , then when the fiery combats , and unnecessary quarrels of Christians , and of Church-men especially , have run them into heats , and actions beneath gravity , and against charity ; and upon such occasions disgracing , and undervaluing each other , have taught the people to scorn and contemn them all , and in the end religion it self , with which they trifled in needlesse argumentations . For it is sadly notorious , since one Clergy have bitterly inveighed against , and heavily oppressed another , about differences in Government , and Service : ( which every thing might have reconciled but passion and self-interest ) they have purchased a slite and contempt , not only to them , to whom they designed it , but to themselves also in the greatest portion , and to Ministery in general : and by necessary consequence , they have shaken the very foundations of this once renowned National profession : Which they may soon beleeve , when they behold so universal a defection from it , and that their congregations are thin , carelesse , and irregular : the Sacraments unfrequented , and other Ordinances disregarded : their callings disputed ; their persons hated , their demeans tottering , and a progeny of illiterate men ready to possesse their places ; and ( which is most sadly to be lamented ) Religion it self made an amazement and a scruple . Let sad experience therefore , and pitty to a poor languishing Church , move us to lay aside all personal and passionate dissentions , and animosities , which have produced such miserable effects , and draw our contentions to this one period , that we strive together , who shall be most forward in the work of the Lord . All the satisfaction then , that I tender to this kind of Readers is , That they are obliged to think me charitable , and that whatsoever point I have determined contrary to their perswasions , was , because I made it an argument of more comfort and diligence in the profession of Christ . And I thank God I look upon them , and aell men that differ from me , with no other eye , then as St. Austin did his Manachees ( Vivat homo , moriatur error ) let their errors dye , but let themselves be happy . Having thus dis-ingaged my self from all these exceptions ; It remaines only to shew the use of these ensuing exercises : which will best appear , by discovering the gradual progresse of my intentions about them : as they became productive one of another , by necessary inferences . For I first propounded to my self , only the Catechisme for the rules of life : but then I found , that through the severity of Gospel-obedience many scruples might invade pious minds , concerning Gods grace to help to perform them , & concerning his acceptance of their infirm obedience to them , which occasioned the following treatise , concerning satisfactions of doubts about the doctrines of Grace . After that I considered , that many good minds , ready to ingage in a religious life , were sadly perplexed about the diversities of professions , ( all strongly pretending to be for Christ ) and especially about the Ministery , decryed every where , as unlawful , and Anttchristian : which ( as it became necessary ) occasioned the third part : Satisfying doubts concerning the profession of this Church and Ministery . Then finding that a principal part of holy life , consisted in uncessant exercise of prayers to God : I thought it not enough , to invite men to the duty ; but also to direct them to the right performance of it : which produced the fourth part : A Manual of Forms of Prayers . And lastly , considering of what consequence it is to Religion , to have children rightly seasoned with pious principles : I subjoyned for that end , A short Catechisme to be taught to them . In all which , if I may be instrumental to any persons obtaining the ends designed : if I may bring any soul to a right christian life , by the first : to a judicious and lively hope in Gods mercy , by the second : to the peace and communion of the Church , by the third : to frequent addresses to the throne of grace , by the fourth : and any little ones to be disciples of Christ , by the fifth : I shall not repent my self of my adventure , nor want incouragement to subscribe my self , A poor Workman in Gods Vineyard , W. SMYTH . A Catalogue of some Books Printed for , and sold by Edw. Dod at the Gun in Ivie-Lane . AN entire Commentary upon the whole Old Testament in 4. Vol. in Fol. wherein the diverse Translations and Expositions , literal and mystical , of all the most famous Commentators both Ancient and Modern are propounded , examined , and judged of , for the more full satisfaction of the studious Reader in all things , which compleateth the Authours Comment on the whole Bible , a Work , the like to which hath never yet been published in English by any man , written by John Mayer Doctor in Divinity . The Expiation of a Sinner in a Commentary on the Epistle to the Hebrewes : Fol. by T. L. D. D. a learnded and Reverend Divine . The Justification of a sinner being the main argument of S. Pauls Epistle to the Galathians , Fol. Written by the Authour of the Expiation of a sinner . Thomae Lushingtonii Logica analytica de principiis , Regulis & usu Rationis Rectae , 8o . The Angell-Guardian proved by the light of Nature , beames of Scripture , and consent of many Ancient and Modern Writers untainted with Popery , by Robert Dingley Master of Arts , la●e Fellow of Magdalen Colledge in Oxford ; 8o . America , or an exact description of the West-Indies , especially of those Provinces under the dominion of Spain , in which not only the Nature and Climate of the place , with the Commodities it affordeth , is fully described ; but also plain and full direct●ons given for the right ordering of the same , so as to fit them for the use of the Inhabitant● , and also for transportation , the like never yet published in English ; faithfully related by N. N. Gent. in 8o . Natures Paradox , or the Innocent Impostor , a pleasant Polonian History translated out of French into English , by Major John Wright , 4o . Poems , Songs , and Sonets , written by Richard Lovelace Esq . 8o . The Life and death of Mr. Carter , with other Tracts written by his son Mr. John Carter Minister of Gods Word in the City of Norwich ; 8o . Directions for writing of true English by Richard Hodges , in 8o . The Reign of King Charles faithfully and impartially delivered and disposed into Annals by H. L. Esq . Fol. Judgement and Mercy , or the plague of Frogs Inflicted , removed : delivered in nine Sermons , by that late Reverend , and Learned Divine , Mr. Josias Shute . 4o . A CATECHISM Containing the CONDITIONS OF THE GOSPEL , AND DIRECTIONS to a HOLY LIFE , In all Parts of GOSPEL-OBEDIENCE . The particulars contained in the several Exercises . In the larger Catechisme . THe Conditions of the Gospel . 3 Of Faith . 4 Of Repentance . 11 Of Obedience . 18 Publick worship . 20 Sacraments , Baptisme . 21 Lords Supper . 23 Sins against publick worship , 29 Private worship . 32 Sanctified affections . 33 Private prayer . 35 Private fasting . 38 Recreations . 40 Charity and Almes . 41 Duelling . 46 Christian justice . 48 Duties of Magistrates and Subjects 49 Ministers and People . 51 Duties of Family relations . 52 Justice in deal●ng . 54 Restitution . 55 Vsury . 57 Christian sobriety . 58 of the mind . 59 of the tongue . 60 Chastity . 61 Temperance . 62 Drunkennesse . 63 Satisfactions of doubts about the doctrine of Grace . 65. ASsurance of grace , and means to it . 68 Whence rejection and reprobation . 71 About Gods decrees , 75 Comfort against infirmities . 77 What Christ hath merited for us . 79 Satisfactions about our Profession and Ministery . 90. PRofession by new light of the Spirit examined . 92 Profession by Scripture upon private interpretation examined . 103 Profession from a plea of outward holinesse examined . 110 The exceptions against the Ministery answered 114 The Calling of our Ministery proved to be lawfull . 125 The present sufferings no argument against the truth of our Profession . 132 Forms of Prayers . 142 ▪ FIrst Form for a child . 147 Second Form for a child of growth , and for servants . 150 Third Form for an ordinary shorter exercise . 158 The largest form for private exercise . 168 For the universal Church . 185 For the Churches in these nations . 186 For the afflicted , 187 For Parents . 189 For children . 189 Before the Sacrament 191 In time of sicknesse . 193 For a sick neighbour . 196 For a woman with child . 197 Before a Journey . 198 At first entrance into the Church . 199 An exercise for a great humiliation for sins . 200 A Form for the Family offices , morning and evening . 211 The Lesser Catechisme for Children . 229 THe Belief . 232 Ten Commandements . 234 Lords Prayer . 239 The Reader is humbly desired before he reads these exercises , with his pen to put out , and interline , according to this direction , lest he loseth the sence of those places . ERRATA . PAge 3. line 3. read desertion . p. 13. l. 25. r. deliberate . p. 37. l. 9. r. guide . p. 69. l. 21. put out ( by ) p. 78. l. 12. r. conscience . p. 95. l. 5. r. profession . p. 96. l. 19. r. great . p. 98. l. 23. r. profession . p. 104. l. 14. r. could . l. 15. r. envious ends . l. 25. r ( it is ) for ( but ) p. 106. l. 13. r. J●gling . p. 108. l. 21. r. grave . p. 111. l. 3. r. smooth . l. 15. r. ruining ▪ p. 113. l. 1. r. appeal . l. 26. r. accidental . p. 122. l. 1. r. condemn . p. 123. l. 13. after ( of ) interline ( our ) p. 124. l. 3. r. Christian . p. 126. l. 6. r. seal . p. 128. l. 5. after ( profession ) interline ( without a Ministery ) p. 203. l. 8. r. duty . l. 22. r. amendment . p. 214. l. 8. r. godly . p. 173. l. 15. after ( merits of ) interline ( thee ) p. 227. l. 21. after ( day past ) interline ( that ) THE CATECHISME For Direction of LIFE . CAP. I. QUESTION . VVHat is that most considerable thing thou canst propound to thy desires , and about which , thou shouldest chiefly exercise thy self all the days of thy life ? ANSWER . How I may obtain eternal life . Quest . But forasmuch as no man can do any thing that may merit so great an happinesse , Whence doest thou expect it to be obtained ? Ans. From no other cause , but the free gift of God through his undeserved mercies in Jesus Christ , for whose sake alone , I am accepted to justification , and salvation . Quest . What ground hast thou , that God will vouchsafe so great a mercy to mankind ? Ans. His sure and infallible promises , made to them every where in the Gospel : and an honourable opinion of his goodness , that as he hath given them immortal soules , so he hath not left them without a meanes of being proportionably blessed ; nor made them for destruction ; nor appointed them to wrath . Quest . What assurance hast thou that those promises do oblige to thy particular interest in them ? Ans. Because they are general and conditional . Quest . It is well said : For the promises being general , thou art secured , God hath not passed upon thee an irreversible decree , to an hopelesse dissertion : and being conditional , thou art encouraged to undertake the task Christ hath appointed , whatsoever it is . But name to me some Texts , that signify a proof that they are generall ? Ans. Saint Paul saith , God would have all men come to the knowledge of his truth and be saved . S. Peter saith , that he would not that any should perish , but that all should come to repentance . And his oath confirms me in a beleef , That he willeth not , nor delighteth in the death of a sinner . Quest . Forasmuch then that all men shall not be saved , it followes necessarily , that the promises are conditional , that is , that eternal life shall certainly be given to all them ( and none but them ) that perform the conditions . What therefore are they ? Ans. To beleeve , to repent , and to obey the Commandments of Christ . Quest . How doth it appear to thee , that eternal life is promised on those conditions ? Ans. For the first , Saint John saith , He that believeth in him , shall not perish , but have life everlasting . For the second , our Saviour saith , except we repent , we shall all likewise perish ▪ and St. Iohn saith , If we confess our sins , God is just and faithfull to forgive them . For the third , Saint P●ul saith , that Christ became an Authour of salvation to all them that obey him : and the reason of the condemnation of the wicked shall be , that they obeyed not the Gospel of Jesus Christ . CHAP. II. Quest . NOw conceiving thou considerest the necesary concernment of these conditions to salvation , and that without or besides them , there be no other declared conditions , by which to hope for mercy : It is requisit thou shouldst understand them fully , and apart : And first , what is faith ? Ans. It is a cleare assent of the understanding to the whole word of God , and to all things contained therein ; especially to the whole doctrine of Christ ; and in that , to all the promises , to be relyed upon , and the commands , to be obeyed . Quest . God , as he is represented to us in his word , being the primary object of Faith , What art thou to believe concerning God ? Ans. That there is one only God , who is an infinite spiritual essence , omnipotent , omniscient , omnipresent , and everlasting ; who by the word of his power made , and by his providence governeth and disposeth all things , both in heaven and earth . Quest . In what further mystery is God propounded in the Scriptures to our belief ? Ans. That there be three distinct persons of , and which are , the same One God , distinguished by the names of Father , Son , and Holy Ghost , which are all coequal , coessential , and coeternal . The first so called , as he is Father of the Lord Iesus Christ , by an eternal , and therefore , unconceivable generation ; The second person called God the Son , as so begotten of the Father ; The third , God the Holy Ghost , as proceeding from the Father and the Son . Quest . God represented to us in Christ , as to the work of Redemption , being chiefly in the Gospel , propounded to our faith : What doest thou beleeve concerning that ? Ans. That after the fall of Adam in Paradise , by which himself and his posterity fell into a state of death , from which they could never have been recovered by any possible satisfaction of Gods justice , that was offended ; Christ being the promised seed , God sent in the fulnesse of time , and gave to be a Redeemer for them , that by his sufferings he might satisfy his justice , that all they which should accept such conditions as he hath propounded , might partake of that redemption ; be delivered from death , reconciled to God , and live for ever . Quest . In what manner did , or doth Christ work that redemption ? Ans. By the exercise of his three offices , as a Prophet , a Priest , and a King . The first he performed by preaching the Gospel , and therein the condition of salvation . The second by offering up himself a sacrifice upon the Crosse , and now at the right hand of God by making intercession for us . And the last by his dominion over , and government of his Church , subduing his enemies , and protecting his Saints and servants . Quest . There being a more particular faith required of Gospel-beleevers , such as shall be imputed to them for righteousnesse , and accepted to a condition of justification , as was the faith of Abraham : What is that faith ? Ans. A particular reliance upon the promises of Christ without wavering , with a clear resignation of the heart to obey Christ in all his commands ; which faith being tryed and approved by God to be sincere , by following acts of such relyance and obedience , as was Abrahams , it s then accounted ( through Gods free mercy in Christ ) for righteousnesse , and accepted as a condition of justification , excluding the works of the law , as circumcision and other legal performances , but ●●cluding the good works of the Gospel to a holy life , such as make and evidence beleevers to be truly faithful , and their Faith to have been true and sincere . Quest . Is not a particular confidence in thy self , and a present assurance that thou art accepted in Christ to a justification , and infallible salvation , the very Gospel-faith ? Ans. No , for as there is no promise , that God will grant any such assurance in this life by any direct act of faith , nor any degree of perswasion , otherwise then may be collected from the performance of the conditions : so it necessarily follows , that whatsoever degree of assurance we may have of our present safeestate towards God , is but an effect of faith , and our holy walking with God , in all the conditions . Now forasmuch as most of Gods servants are very defective , when they come to proportion their particular estates by the strict rules of Gospel-holinesse , though they may be in a very safe condition towards God , may yet ( through an humble sense of their own failings ) more or lesse want such applications of certitude . The assurances , which the Gospel mentions , signify the infallibility of the object , that is , the promises to be infallibly certain upon such conditions , and not a necessity of a perpetual application of them with such certitude as to the subject , our selves : Though we must always be endeavouring to make those promises sure to us , by our universal obedience to all Gospel-commands . But when such assurances are upon any other ground ordinarily pretended , they may justly be suspected to be but vain presumptions , and unreasonable confidenci●s . Quest . Faith being the gift of God , attainable by means appointed by him through our endeavour and application : What are those means that conduce to the obtaining and increasing of the same ? Ans. A diligent reading and hearing his word , constant prayer , frequent receiving the blessed Sacrament , religious use of such times , in which the memory of the things of faith are celebrated , and accompanying our selves with the faithfull disciples of Christ . CHAP. III. Quest . HAving thus passed over a direction , and an account of the first condition of the Gospel , proceed ( with Gods blesing ) to the second before mentioned . And what is Repentance ? Ans. It is a totall turn , and change of the whole man , from a state of sin , and a departure from all iniquity . Quest . Are not the single acts of sence of sin , and confession of it , the sorrow for it , and present purpose against it , to be accounted the very repentance of the Gospel ? Ans. No : they are blessed preparatives to , and necessary companions of repentance , in which the penitent must be continually exercised . But that especially , in which the life of Gospel-repentance consists , is the forsaking of sinne , and throwing off the dominion of it . Quest . But are not those exercises requisite for the obtaining of pard●n , and acceptable services to God ? Ans. Yes : as they conduce to that great turn and change of life , otherwise they are upon the same account with God that his state is , who may be likened to a dog returning to his vomit , and a sow to her wallowing in the mire . Quest . If repentance consists in such a total forsaking of sinne , it must follow then that you make the state of repentance like the new birth in St. Iohn , that as he that is born of God , so he that is truly penitent , cannot any more commit sin . And are there no sins consistent with the state of Repentance , and a new birth ? Ans. Yes : Sinnes of invincible ignorance , frailty , infirmity , and the single acts of greater sins by sudden surprise , into which the true penitent may fall , and by the grace of God rise again . Quest . May a man yeeld , and be-come indulgent to any sins under those notions , and give the reines to a lust or temptation to any sin , upon such an account ? Ans. No ; they may then become wilful and deliverate sins , and dangerous to the state of repentance . Quest . What is to be done upon the consideration of such sins , when we have commited them , in order to repentance ? Ans. A sudden recalling our selves to a serious sense of them , sorrow for them , and holy purpose against them , using all holy and prudential means to prevent them . Quest . What sins are destructive to the Gospel repentance , and cannot consist with it , which he that is truly penitent , cannot commit without ceasing to be so ? Ans. A falling into an habitual and customary course of sinning , with a wilful and deliberate allowance of any known wickednesse to live in it , and into such a course of life , as may notify a total departure from God . Quest . What may be said of his estate , who having been once enlightened , and made a partaker of the Holy Ghost , shall fall from his repentance to such a course of sinning , and by resisting Gods grace , and quenching his spirit , shall depart to his former unregenerate estate ? Ans. His state is very sad and dangerous , seeing God may justly give him over ( by withdrawing his Grace ) never to be renewed by another repentance , or that there should remain for him no more sacrifice for sin ; whereby it may be better for that man never to have known the way of truth , then being once known , to fall from it : or that having once escaped the pollutions of the world , to be again entangled therein and overcome . His latter end is worse then the beginning . Quest . It is true , the sentence of the Gospel is very severe in that case . What therefore doth this consideration obligemen to ? Ans. A severe watchfulnesse over all their wayes , and in all temptations , lest they fall ; a careful employing the talent of Grace , lest it be taken away , and a diligent working out their salvation with feare and trembling . Quest ▪ What may be said of them , who after an ungodly life , dye with the single acts of sorrow for sin , acknowledgment of it , and a resolution of change ? Ans. Their repentance is very unsafe ; First , because the promises of mercy in the Gospel are very insecurely applyed , but upon the terms of a durable repentance , that shall arrive at great performances of Gospel-obedience , constant services of God , and a copious fruitfulnesse in a course of holinesse . And secondly , because the sincerity of such a repentance , is very doubtful ▪ there being no opportunity remaining for the experience and triall of it , by bringing forth fruits to evidence it . Yet this hope may p●ssesse a charitable mind , that if God sees such a late repentance to be truly sincere , and such as ( if there were time allowed ) would proceed to a reall turne and change , it might ( through Gods infinite mercy ) be accepted , and the Will and Resolution of the penitent , for the following acts of holy living . But such a repentance as is made after presumptions of mercy in an ungodly course , and many despites done unto the spirit of Grace , administers little hopes of acceptance . Quest . What considerations do best provoke an impenitent soul , ( through Gods grace ) to a timely undertaking this state of repentance ? Ans. The ignoble use of Gods goodness that invites him to it , of the blood of Christ that hath purchased for him a capacity to be accepted by it , and the continual despite that is done to the spirit of God , that stands and knocks at the door of his heart for his return . Quest . What other motives may be superadded to those ? Ans. That a state of sin is against the very dictate of right reason , and contrary to all morall prudence : it is rewarded with shame , unpeaceablenesse , and discontent in this life , a fearful judgement , ult. and a miserable eternity in the life to come . CHAP. IV. Quest . THe third condition of Gospel-salvation ( you said ) was obedience to an holy life , and keeping the Commandments of God ; How doth it appear that the Gospel doth necessarily require such a condition ? Ans. Because ( as our Saviour saith ) none shall enter into the Kingdom of heaven , but he that doth the will of his father , which is in heaven : and St. Paul saith , that a deliverance from condemnation shall only appertain to them who live according to the Spirit , and not according to the flesh : in whose fruits , whosoever is exercised ( whatsoever hopes of mercy may be pretended ) is sentenced not to inherit the Kingdom of heaven : and lastly , because without holinesse , no man shall see the Lord . Quest . What comprehensive Text can you name , that most summarily containes the doctrines and Commandments of the Gospel , as to such an holy obedience ? Ans. Where it is said , that the Gospel teacheth us to live godly , righteously , and soberly , in this present world . Quest . What obligation to holiness , do these three expressions signify ? Ans. All that is required of a soul in this condition : that is , to l●ve godly to God , justly to our neighbour , and soberly to our selves . Quest . Forasmuch then , that in them is contained the third great condition of salvation : It concerns thee to be well informed , what they oblige thee to , And first , what is it to live godly to God ? Ans. It binds me to perform to him all that holy worship and service , which he hath required of me . Quest . Now because God hath appointed both publick and private worship for his faithful servants to perform . To what duties do the publick worship of God oblige thee ? Ans. To worship him in all the publick exercises of the Church , that is , First , in the administration of the Sacraments . Secondly , in the hearing the word preached ; and thirdly , in adjoyning my self to the publick prayers of the Congregation . Quest . Conceiving thy readiness to entertain a clear understanding of thy duty in all these parts of his service ? First , what , and how many Sacraments hath Christ ordained to be observed ? Ans. Two , Baptisme , and the Supper of the Lord , both instituted by himself to become outward and visible signs of inward and spirituall grace , arguments of his love to us , and actions of our service and obedience to him . Quest . What is Gospel-Baptisme ? Ans. A dipping or sprinkling with water in the name of the Father , Son , and Holy Ghost . Quest . With what spirituall benefits doth Christ bless the baptized ? Ans. With grace to die unto sin , and to be borne again to a life of righteousness , thereby to put on Christ , and to be received into the Covenant of Grace . Quest . To what respective duties do the baptized stand obliged , by that Sacrament ? Ans. An engagement to give up themselves to the Kingdome of Christ , by faith and holy living : with whom they then entered covenant to forsake whatsoever is contrary to that his Kingdom , that is , the devil and all his works , the Pomps and vanites of this wicked world , and all the sinful lusts of the flesh . Quest . Are not christian parents bound in duty to Christ to present their infants to Baptisme ? Ans. Yes : for Parents must consider that the promises were not made to themselves onely , but to their children also ; to which promises they having a right as well as themselves , are not to be debarred from , nor deprived of the seal & consignation of them , in that blessed Sacrament . Further ( as to the right of baptizing infants ) as it is proved by many necessary deductions from , so ( as to the matter of fact ) it is collected by many probable instances in Scripture : In either of which , if the scruples of an unbeleeving and quarrelling age have raised doubts and questions , the universal practice of the Churches of Christ in all ages and places , hath determined it : from which to depart in this or any other service of God , ( that is grounded especially upon such binding consequences of Scripture ) gives a just reason for any man to be charged with private presumption , and dangerous singularity . Quest . What is the Sacrament of the Lords Supper ? Ans. The receiving of bread and wine in remembrance of the death and passion of our Saviour ; which bread and wine being blessed by the Minister , are the communion of the body and blood of Christ to the prepared receiver . Quest . What spiritual benefit doth God communicate to such a receiver ? Ans. The strengthening and refreshing his soul with all spiritual graces , and the participation of Christ in all the effects of his death and passion . Quest . What preparation is required of them that come faithfull receivers to that Sacrament ? Ans. To examine themselves , whether they repent them truly of their former sinnes , stedfastly purposing to lead a new life . To have a lively faith in Gods mercy through Christ , with a thankful remembrance of his death : and be in charity with all men . Quest . What other consideration may be added in order to the service of God in that Sacrament ? Ans. To make conscience of entertaining all possible opportunities to receive the same , as my love to God will make it necessary , to serve him as often as I can ▪ Omitting no present occasion , lest it be the last that shall be offered to me : and to decline which , there can be no plea allowable before God , either in respect of sins or enemies : unless I can think it safe for me to dye ( which I may the next moment ) without repentance , or charity . Quest . But may not the sinfull and scandalous conversation of some , that are admitted to the same Sacrament with thee , give thee a just ▪ cau●e to decline it ? Ans. No , For had any detriment accrewed to the other Apostles by Judas his receiving with them , Christ ( who knew his unpreparednesse by his desperate designe against him , and other gross wickednesse , and which was not likely to be unknown to the rest of the Apostles ) would certainly ( for presidents sake ) have debarred him the Sacrament . And Saint Paul , who punctually treated his Corin●hians about the holy communion , and so fully described , & sharply reproved those scandalous persons , who mixed themselves in the society of the faithful receivers , would not certainly have passed over so necessary a reproof to the Ministers of Corinth , for admitting them , and to the faithfull , for receiving with them , had an unworthy receiver eat damnation , or sin , to any other besides himself . Quest . The second part of publick worship being hearing of the Word preached : How mayest thou serve God acceptably in that ? Ans. To hear the Sermon attentively as a religious exercise , and instrumentall to the work of Grace . To treasure up the promises to my comfort , the reproofs for my amendment , and the directions for the rule of my life . Not taking offence at Religion in general , nor at that service in particular , by the weakness or infirmities of him that ministers those holy things unto me . Quest . The third part of publick worship , being to adjoyn thy self to the publick prayers of the congregation . How mayest thou discharge thy duty to God therein ? Ans. To oblige my self conscio●ably to be present at them , as at the hearing of the Sermon , or the performing any other holy duties : to come timely , and with a pious mind to honour God , and with a charitable spirit , that the whole Church of Christ , and the present congregation , may receive the benefit of my prayers . Quest . What other directions may be propounded for the more pious performance of thy duty to God in all the publick worship ? Ans. That I be present with an humble and awfull mind , a lowly and reverent comportment of my body , such as may signify decency and order ; alwayes considering the infinite majesty of that God , with whom I have to do , in those holy actions . Quest . But is not the pious regard of the circumstance of time , conducing to the discharge of thy duty to God in the publick worship ? Ans. Yes : I am bound in conscience to keep holy to the Lord his day in all religious exercises , and not to prophane it either with secular or sinful employments ; to observe publick fasts for such reasons , as Authority shall order them , and all other dayes set apart for the service of God , propounding such religious ends to my self , for which they were first instituted and commanded . Q. What sins are committed against the publick worsh●p of God ( which thou oughtest to beware of ) besides the ordinary breaches of the duties you have mentioned ? Ans. Many dangerous enterprises that tend necessarily to the impairing & eradicating the same ; as first , all attempting by power , or seducement to hinder the peaceable assembling of Gods servants together in those holy services . Secondly , all defacing , despising , or ( especially ) destroying the publick places of Gods worship : the preservation of which , were alwayes accounted great significations of Religion in a Nation . Thirdly , all acts that tend to the destruction of the publick ministery ; it being essentially necessary to the execution of the offices of the publick worship , and without which , no national profession was ever yet preserved . Now the acts , that will certainly ruine a publick ministery , and by necessary consequence , the publick worship , are these . First , the disgracing , oppressing , and ejecting their persons from their places , in any present period of time . Secondly , the cutting off all possibility of having such a publick Ministry for the future , and that will be effected by these attempts . 1. By disallowing or prohibiting all means of succession , by which an outward designation to ministeriall offices is to be continued , and by which a Ministry hath to this day been preserved . 2. By taking away all means of education to the knowledge of the tongues , arts and sciences , by which understandings are prepared ( by labour and industry ) to acquire gifts for finding out the mysteries of Religion , and to be able to instruct , exhort and convince , extraordin●ry gifts being ceased after the first planting of the Church . Lastly , by laying hold upon and taking away the demeans , by which a present Ministry is maintained , and a future perpetuated : the most infallible and certain method of destroying them . In these two last lay the project of Julian , ( the subtillest enemy of the Church of Christ ) when he attempted the overthrow of Christian Religion : which acts of his were accounted most dangerous persecutions of the Church . I oblige my self therefore not to do any act by my self , nor to adhere to the act of any other that shall ( in any of these things ) impair the publick worship of my gracious God . CHAP. V. Quest . NOw because it s not enough to a godly life to yeeld conformity to the publick worsh●p , but thou art bound to enlarge thy obedience to the Gospel , by thy private performances of holy services to God . What doth the Gospel require of thee respectively in order thereto ? Answ. A giving up the exercises of all the parts and faculties of my soul and body to the obedience of Christ ; especially the affections of my heart , which being rightly ordered by the law of the Gospel , will infallibly carry the whole man to the service of God . 2. Constantly serving God with private prayers and fasting . 3. Honouring him and obeying the Gospel by the use of my particular talent , to the good of others . Quest . Now because the offices of the whole man ( as you said ) are guided by the disposition of the heart , and its affections : It is expedient you know what those affections are , and their duties to God . What therefore are they ? Answ. These four especially , Love , Hope , Fear and Joy . Quest . It is well ordered that thou hast put love to God in the first place , which is so necessarily and eminently requisite to a soul in a true Gospel-state , that all other services without it are nothing , and under its larger notion they are all comprehended . What is the command of Christ , and thy duty , as to that affection ? Answ. To love God with all my heart , Soul , mind , and strength , to love nothing that is unlawfull , and so inconsistent with him : and to love all other things that are lawfull in subordinatio● to him . Quest . How may I best serv . God with my affection of hope ? Answ. Clearly to resign my self to a confidence in Gods promises : living in them above all prosperous enjoyments , and possessing my soul with patience in all dangers and adversities ; hoping that as God hath fore-ordained and called me to them , he will also justifie me in them , and glorify me after them . Quest . How may the Gospel be obeyed , and God served by the exercise of thy affection of fear ? Answ. When in all inward motions and outward temptations to sin , I represent the divine presence to my thoughts before which I stand , and against which I must offend , if . I consent . Quest . Lastly , when is the passion of joy made serviceable to God ? Answ. When I rejoyce in the Lord , and in all spirituall comforts ; abandoning all pleasure in sin , and removing a too much delight , and over value of any present lawfull enjoyment whatsoever . Quest . Having thus done , thou hast presented to God the best sacrifice thou hast , which is thy heart , and by that thy self ; yet is not that enough , for in the next place ( as thou saidest ) God must be served with private prayers . And how hath the Gospel obliged thee to that duty ? Answ. By absolute and indispensable commands , and by most gratious promises of Gods acceptance of them , and answering them unto me . Quest . It s true , nor hath he for any other service given clearer injunctions or directions , hav●ng made a pattern of words himself , and intimated severall kinds of prayers for our Christian exerc●ses . And what are they ? Answ. These four as S ▪ Paul enumerates them , Supplications , Prayers , Intercessions and giving of thanks . Quest . What holy offices do those four sorts direct thee to ? Answ. The first signifies the acknowledgement of my sins , and an humble suit for the pardon of them . The second petitioning for all spirituall and temporal supplies : especially for the assistancies of Gods grace , and spirit . The third an interceding for Gods mercy and blessing upon all mankind , the Church in generall , all governours , relatives , enemies and persons whatsoever . The last signifies an expressing my thankfulnesse to God for all his blessings to my self and others . Quest . The Gospel being very severe and importunate in requiring the frequency of this duty , even to uncessancy . How mayest thou best discharge thy duty to God , as to that obligation ? Answ. To bind my Conscience without any dispensation , to sanctifie the Morning and Evening of every day with that service : to chuse other times of the day , by the example of other holy men , as ▪ Christian prudence , zeal and opportunity shall give me , and to intermix my lawfull employments , with frequent recourses to God in pious ejaculations . Quest . What are the offences against the calling upon Gods name in prayer , in this holy worship ? Answ. As all omissions of the duty and neglect of invocation upon God , are chargeable as sins : so all taking his holy name in vain , by useless & unsanctified interpositions of it in our vain discourses by blasphemies and bold expressions of God ; by cursings & imprecations , and by all kinds of unnecessary and customary swearing , not onely by the names of God , but by any thing else , are offences against God , and contrary to this Gospel-duty . Quest . Together with private prayer you mentioned private fasting as a christian duty , fitly ●onjoyned with prayer , the one being sanctified by the other . And doest thou suppose thou art obliged to perform such a serv●ce to God ? Ans. Yes , by the care our Saviour takes for the more religious performance of it , and other frequent expressions of the exercise of it , by holy persons in the Gospel . Quest . But being a duty which ever stands in relation , or becomes instrumental , to some other holy office , and ought to be designed by religious persons for various ends , as holy occasions will be administred . Which be the chief ends and opportunities for the exercise of the duty of private fasting ? Ans. These three especially , First to excite a zeal and fervencie in prayer in pursuit of some remarkable blessing . Secondly , to assist the soul in the work of repentance and humiliation for sin . Thirdly to mortify the lust of nature , and to assist the spiritual part against the contentions of the flesh . Quest . Now the times and repetitions of this service of private fasting , being left to christian prudence and piety . How often ought a Christian to return to this service ? Ans. The more frequently , the more acceptably to God : Therefore it is religion to undertake it as often as the ends of the duty shall occurre . Quest . But besides this , may not a more punctual advice be given of general concernment ? Ans. Yes ; for●●much as the life of the best Christian is full of frailties and defects , it is expedient that the return of this duty be certain and determinate , and that some day or days in the week be set apart for a more strict and severe examination of life and repentance , heightned with the holy exercise of fasting . Quest . Whether after all these exercises , and severities of a christian life , will recreations be allowed to be consistent with the holy yoke of Christ ? Ans. Yes ; if they be innocent and sinlesse , short and transient , not scandalous , not expensive of time , nor such as shall indanger a temptation to lose zeal in devotion , or hinder the holy offices of serving God , in their chosen periods . Quest . Having served God thus far , thou hast made good progress in this condition of the Gospel , yet still is there a further process to be made , and that is ( as thou saydst ) by serving God with the exercise of thy talent to the good of others . And what is the command of the Gospel , and thy duty therein ? Ans. To be charitable , merciful , and affectionately studious , and active , to advance the good of all men , in whatsoever capacity of help , God ( by his goodnesse ) hath put me . Quest . An example of such a course of living , the conversation of our holy Master hath presented to us , in whose steps we must walk , if ever we expect to be members of his Kingdom , here or hereafter . But because the actions of this service of God , b● as various as the necessities of men . What method wilt thou take to guide thy conscience therein ? Ans. To help and assist them that want me , first as to my spiritual , Secondly , as to my temporal capacity . Quest . Instance in some partiticulars , that may direct thee to the understanding of all the parts , of serving God by relieving others , as to thy spiritual capacity ? Ans. To admonish some inconsiderate sinner , and to endeavour to recover him from the errour of his way : to go to some ignorant understanding , to instruct some doubtful spirit , to counsell and confirm some drooping afflicted , soul , to comfort , and many such like , which are called the spiritual Almes . Qu●st . Blessed employments , and acceptable services to God . Yet the Commands of Christ to serve God with thy temporal capacity , are more frequent and forcible ; and crowned with greater promises of reward . What are the actions of that service ? Ans. All supplies whatsoever to my brothers present necessity & want , and my Saviours enumeration of some principal of them ( in the description of the accounts that must be given at the last day ) will help me to the understanding of all the other holy exercises of christian charity . Quest . It is true , those acts of mercy have the honour to be mentioned by our Saviour as the rule of his sentence of absolution or condemnatiou to mankind . And what are they ? Ans. To relieve the hungry and thirsty , to entertain the destitute stranger , to clothe the naked , to visit and help poor prisoners , and sick persons , and all other actions of mercy , and doing good , that hold proportion with these . Quest . O rich souls , that have laid down their present interests at the foot of Christ , and made advantage of their earthly enjoyments , to prepare a foundation for the time to come . Now because there cannot be a punctual designment , what proportion of every mans estate may be sufficient for the discharge of this duty to Christ . What is the safest rule herein ? Ans. That my almes be liberal , and plentifully distributed , beyond the result of a consultation with flesh and blood , or the examination of worldly prudence . Considering what vain expenses of pride , revenge , and unnecessary luxuries , my carnal part would judge fit to be allowed , for the satisfaction of my lusts , and were now more nobly and religiously expended in the service of God . Again considering what accidental losses , by casualty , deceits of men , extraordinary charges , and many other disimprovements , I have patiently borne , and otherwise provided for ; which if I had begun to choose to have served God with , I might easily have been tempted to thoughts of utter undoing , had I so bestowed them . Quest . What other considerations may be added to move thee to enlarge thy heart and hand in this service , besides the bare injunction of it by Christ , as a Gospel-duty ? Ans. That almes are acts of purest generosity , and most rational noblenesse in themselves , and have a blessing beyond other noble actions , that the very disbursements are gains , and the securing of an immutable estate , and reall treasure . That God is not only pleased to entertain them as acceptable sacrifices , but as actually done unto himself : And that he hath engaged his promises for as certain an increase in this life , as any temporal blessing can be hoped for at his hand , and for an infallible reward in the life to come . Quest . But are not thine enemies , and such as hate , injure , and offend thee , excepted from such acts of thy mercy and charity , or how far is the command of the Gospel in these cases , obliging as to them ? Ans. To forgive them whatsoever they have done against me , from my very soul , even as I would be forgiven at the hand of God . To chuse to suffer ten thousand evils from them , then to return one evill to them . After the highest provocations from them , to blesse them , pray for them , and to do good to them , in all my capacities . Quest . Is not a justification of our right by duelling after injuries received , consistent with this part of Christian holiness , and what is your judgement therein ? Ans. That duelling is directly against the doctrine of Christ , an unhappy custome grounded upon the mistake of true honour and valour , and the duel i● self , either voluntarily accepted , or offered , is a sinne against this duty of charity on either part , both in him that exposeth his own , and in him that se●keth anothers blood , and the fall of either miserable . Quest . But suppose he hath injured thine honour , mayest thou not endeavour thy reparation ? Answer . By any lawfull means I may , where neither passion nor revenge hath interest : and if I cannot otherwise obtain it , then it is an argument of the clearest noblenesse and magnanimity , to trust God with the defence of my honour , and to forgive the offender . Quest . Suppose thou hast injured a person , and offered all just satisfaction to him , and yet he pursues thy life upon refusall of a duell . What is in that case safest to be done ? Answ. To prevent it as much as possibly I can , tenderly regarding his sinne as much as mine own suffering , after which being unavoidably assaulted , if in my pure defence he or I fall , my soul is safe as to his , or mine own blood . CHAP. VI . Quest . THe rules of the first part of obeying the Gospel of Christ by all immediate services to God being discovered ; the Gospel ( as you sayd ) requires further holinesse of them that will live up to the institution of Christ , which is to live justly to men . What is then the obligation of the Gospel , as to that part of holy life ? Answ . To do to all men as I would they should do unto me . Quest . Now because this Doctrine of Christ obligeth to a duty , which consists of infinite particulars of divers kinds . First mention how many sorts of Iustice a Christian is bond to observe ? Answ. These two ; the first is called distributive justice , which respects the allowance of all just duties from inferiours to Superiours , and back again from Superiours to inferiours . The se●ond is commutative justice , which respects honest proceedings in civill contracts and dealings . Quest . The duties of the Gospel-distributive justice being further various , according as men have publick or private relations , First , what duties of justice are required of Christians , as to their publick relations ? Answ. Such as the people ought to perform to the civil Magistrate , and Spirituall Pastor , and such as they ought to return to their people back again . Quest . What duties are required of a Christian , by the Law of the Gospel , to the Civil Magistrate ? Answ. To give to Caesar the things that are Caesars : To yield obedience for Conscience sake : To submit to every ordinance of man for the Lords sake , and not to resist their power upon peril of damnation . By all which a Christian stands obliged , not to do , nor consent to any act , that may impair the honour , safety , estate or power of them that God hath set over him in Government . Quest . How may a Christian Magistrate live justly , as to his Subjects ? Answ. By interesting his power in the maintenance of an holy Religion against all its opponents : by a tender regard to their peace , & quiet enjoyment of their proprieties : by taking care that Iustice be impartially distributed , and that their Subjects be securely protected , from enemies abroad , and from the insolencies of unquiet spirits at home . Quest . What are the duties which justice requires to be paid to the spirituall Pastors of the Church ? Answ. To obey them in their spirituall guidances , as having rule over us , justly to pay to them their allowed carnalls , from whom we have received spiritualls , and to have them in esteem for their work and office sake . Quest . What is in this holy justice required of them to their cures ? Answ. Faithfully to feed the flock of Christ by life and Doctrine , and in all parts of their offices to be ready to do , and administer every thing that may conduce to their salvation : alwayes expressing a greater care of their peoples souls , then of their own advantages in their places . Quest . Thus if thou livest , thou hast kept a good conscience , and obeyed Christ , as to thy publick relations . What are now the duties that concern private relations , where further distribitive justice is required of Christs disciples ? Answ. Such concern the Family , that is , the reciprocal duties of Husband and Wife , Parent and Child , Master and Servant . Quest . How do the Servants of Christ fulfill the righteousnesse of the Gospel , as to the first relation ? Answ. When the Husband expresseth love , respect , tendernesse and sweet carriage to the wife , living with her , and providing for her : when the wife gives meek submission , reverence , and tender love to him , & both together bearing with one anothers infirmities , do live like good yoke-fellows in all religious exercises , and imployments of their callings . Quest . How do Christians perform Gods will in just living , as to the second relation ? Ans. When children honour and obey their Parents , supporting their decayes , and protecting them in their helplesse ages : when Parents govern them by the rules of piety , not discouraging , nor provoking them by caustlesse anger , and providing for them honest educations and callings , and means of livelihood . Quest . How is the Gospel obeyed in the third relation ? Answ. When Servants conscionably perform their offices and labours , as in the sight of God , preserving their Masters interests and honour : and when Masters endevour to keep them in Gods fear , using them mercifully in their labours , and restraints , respecting their burthens , and rewarding their faithfulnesse and toyls . Quest . O blessed State , where Religion and Christian justice guids all interests : and happy family where Christ rules : But ( you said ) the Gospel also requires commutative justice in all bargains , commerces and dealings whatsoever ; and what is that justice ? Answ. Not to make use of any mans weaknesse , or necessity , to defraud or go beyond him in a negotiation : not to advantage my self in any matter by anothers losse : not to encroach upon the right , or possesse the estate , goods or livelyhood of another . Quest . It s true ; God is an avenger of all such : But doth this justice prohibit the lawfull gain of them that live by commerce and trading ? Ans. No ; So they use no deceit in the commodity , nor exact beyond the ordinary gain or rate allowed by the common consent of honest minds , and that is proportionable to the ingagement of their stock , pains and craft . Quest . But suppose a man , ( through want of Gods grace and the true knowledge of his duty ) have injured any person against this rule of Gospel justice ; what doth then Religion oblige him to do ? Ans. To restore to him whatsoever he hath unjustly taken from him , making him satisfaction for whatsoever losse he hath suffered by him , to the utmost farthing ; and if he be not able to do it , to desire it , and expresse his willingnesse to do it , if he were in capacity . Quest . What if the tumults and confusion of his affairs shall hinder him from the designment of the particular persons whom he hath wronged ; and if ( in what he knows ) the persons be dead , and no heirs in being , to whom he may restore : What is then safe to be done ? Ans. To pay in his satisfaction to the great Chancery of heaven , by relieving the poor , and other acts of mercy and charity . For the retaining of that unholy possession , as it can never free his repentance to God from insyncerity , so it shall become a continuall gravell to his contentment , and a moth to consume his lawful injoyments , to him and his posterity . Quest . But is this justice of the Gospel to be observed in satisfaction , for noother injuries but such as are incident to trade and commerce ? Ans. Yes ; For if a man by himself , or any other , through his abetment , consent , or connivence , have injured anothers honour , or detracted from his credit or abilities , that lives and subsists by his reputation : or if any man shall wound , lame , or maim another , or by any other such way disadvantage him , he is bound in conscience , by the law of Christian justice , to give him satisfaction to the proportion of the wrong ; if the injured person remits it not . Quest . Is not interest or use for money lent , to be accounted an unjust gain ? Ans. No ; there being a voluntary contract for it , upon consideration of profit , or at least of convenience to the borrower : and there being no law of Christ or Moses to inhibit any such contract for it , any otherwise than to prevent the oppression of the poore , and an obligement to a free and charitable lending to them , and to restrain the biting and serpentine usury of the rich . The command of Christ , to lend , expecting nothing again , as it was spoken by our Saviour onely in pursuance of the Doctrine of mercy , so it may be transgressed in requiring the principal , as well as the interest , by unmercifully oppressing him that is unable to pay either . If therefore a mans usury exceeds not the reasonable rate provided for by lawes , as to the rich , nor offends charity as to the poore , it is safe as to justice . CHAP. VI . Quest . HAving gone along with the commands of Christ , in the two former branches of the third Condition , which consisted in living godly and justly ; its requisite thou shoulst now inquire into the third part of that holinesse , that concerns thy obedience to Christ , which is ( as thou saidst ) to live soberly as to our selves . In what therefore consists that sobriety , which as a Christian thou oughtest to observe ? Ans. First in the sober use of my mind , Secondly of my body . Quest . How mayest thou obey Christ in the sober use of thy mind ? Ans. In these two respects , First not to mind high things , that is , not anxiously to aspire to heights in temporalls above my sphere ; nor to indulge lofty conceits of my own knowledge , nor sollicitous thoughts of a great esteem for piety , proudly lifting up my self above other humble and holy servants of God : but to evidence a quiet and meek spirit in all professions and actions . Quest . What is the second respect in which consists the sobriety of thy mind ? Ans. Not to torture my mind with discontents in the state and condition God hath placed me , whatsoever it is : being humbly thankfull for the portion of blessings he hath allowed me , and quie●ly sober and meek in all adversities , judging them best for me , because the merciful providence of my God hath ordered them unto me . Quest . What sobriety doth the Gospel oblige thee to observe , as to the use of thy body ? Ans. It respects first the sober use of my tongue , Secondly of my body as to chastity , Thirdly , as to Temperance . Quest . Great insobrieties being expressed in our discourses , and a world of evil committed by the tongue : What directions dost thou take , as to thy ▪ holy ●arriage towards God , in the sober use thereof ? Ans. To avoid all discourses against piety , and mixing Religion , or Scripture in any vain mer●iments , andiall discourses against charity , as slandering , detracting , judging , censuring , or whatso-ever tends to the lessening of another : To avoid all boasting and glorying of our own worth and abilities , or insulting over another mans infirmities , to avoid all lying , diss●mbling , foolish jesting , and superfluity of talking . All which are very inconsistent with the strict sobriety of a Christians carriage , and conversation . Quest . In the next place what is the command of the Gospel , for the sober use of thy body , as to chastity ? Ans. Not to defile my body ( which is the temple of the Holy Ghost ) in the time of my virginity , with any impurity , and in my m●trimoniall estate to keep my bed undefiled , knowing , that Whoremongers and adulterers God will judge . Quest , But are onely the very acts of uncleannesse forbidden by the Gospel of Christ ? Ans. No ; A l wanton looks also with lust are accounted Adultery , much more all unchast discourses , and immodest actions , all cham●ering , wantonnesse , and lasciviousnesse , are sins against this Gospel holinesse . Qu●st . What sobriety doth the Gospel oblige men to , as to temperance ? Answ. Such as concern the temperate use of eating and drinking . Quest . What is thy duty and Christian temperance , as to eating ? Ans. To make conscience of all immoderate eating with desigue of pleasure , or giving fuell to lusts : of all unreasonable choicenesse for varieties and delicacies , to the su●fetting my body , and unfitting me for the holy exercises to God , and the offices of my calling . Quest . How is the holinesse of the Gospel preserved , as to sobriety in drinking ? Ans. Not only not to be drunk with wine and strong liquours , but also not to drink immoderately of them , more then is consistent with the severity of a sober and Christian carriage ; much more not to pull another mans sin upon me , by tempting , or urging him to drink . Quest . What other seasonable advice may be given to prevent a compliance with this intemperate age ? Ans. Besides that no drunkard shall inherit the Kingdom of heaven , drunkennesse is a sin that is attended with a complication of evils and infelicities , every one of which were enough to make it as odious to men , as it is to God . Quest . Now because we have ( with this direction ) arrived at the last period of our discourse , name some of them , though you digresse to a little disproportion to the brevity of the method ? Ans. It is a sin , which as it certainly makes a man to be no good man , so it maketh him to be no man at all , and by its debauchery gives not a man the honour to be so sensible as a beast . It fills the mad society with the shame of every mans infirmity , it makes it a scene of apish gestures , brawls , murders , oaths , cursings , and susts , It makes a man a fatall governour , a loathsome husband , a shamefull parent , a disobedient child , a carelesse servant , and an untrusty friend . It turns a mans body to a deluge and marsh of humours , and an hospital of diseases ; it shortens his dayes , he dies , and his soul that he drowned in his life , sinks into a lake of fire , where one drop will not be allowed to alleviate his eternall thirst . Thus thou hast finished the third and last Condition of the Gospel , with the whole course of a Christians life , in which he ought to walk , if ever he intend to be accepted to salvation in Christ ; the Lord give thee an heart to desire , & power to perform it . Now unto him that is able to do excee●ing abundantly , above all that we are able to ask or think ; according to the power that worketh in us , unto him be glory in the church by Christ J●sus , ●hroughout all ages , world without end , Amen . Satisfactions About the DOCTRINE OF GRACE , In order to the clearing some doubts , which may hinder the Purposes and Attempts of obeying the GOSPEL . Satisfactions About the DOCTRINE OF Grace . AFter these Directions to a strict and severe profession of Christian holinesse , some unhappy , ( yet too commonly received ) principles , have made it necessary to adjoyn some other Considerations to remove many possible scruples , which being collected from those principles , do naturally impede the chearfull undertaking this attempt of holy living . Now these Considerations will be of two sorts ' First , such as concern the doctrine of Grace , Secondly , such as concern an outward Profession in some visible Church . Quest . As to the first , it is fit to enquire ( lest thou be discouraged in the beginning ) whence thou mayest expect ability to perform these conditions of the Gospel-Covenant , being of thy self unable to think a good thought , of , or for thy self ? Ans. Onely from the assistance of the Grace of God , who worketh in me to will and to do of his free mercy , which grace is sufficient for me in all parts of holinesse : so that though I can do nothing of my self , yet I can do all things , through Christ that strengtheneth me . Quest . What assurance hast thou , that God will vouchsafe to thee such assistance of his Grace ? Answ. I have so much assurance of it , as that Christ die● for me , which is as sure as I am a son of Adam ( in Adam all dye , in Christ are all made alive ) as sure as he that hath given me Christ , will together with him , give me all things besides , necessary to my salvation : as sure as I have an honourable belief , that that God which gave me a condition for salvation , will not deny me a sufficient power to perform it . Quest . How dost thou expect or believe , that God will be pleased to work this Grace in thee ? Ans. Ordinarily by making the internall office of the Holy Ghost , the outward administrations of the Word and Sacraments , and oftentimes by othersweet overtures of his visible providence , to be instrumentall to the working of it ; though besides them I believe God exercises other wayes , means and instruments known onely to himself , as mens present needs and other individuall circumstances , are seen by his wisdome , to be fitting opportunities of mercy . But in what manner , that is , in what proportions , or order , ( whether in this , or that degree , or whether this Grace or that hath the priority ) it is distributed ; or whether he gives it by irresistable impulsion , or by resistable swasion , whether by a Physicall or a morall impression , and many such like unedifying curiosities , I altogether lay them aside , humbly conceiving the work of Grace in the will of man , a mystery not to be unfolded , and a point ( as to such enquiries ) indeterminable : so I account such Controversies about them , not onely very unnecessary and impertinent , but very occasionall to the making of parties and factions among the learned , and of creating troubles and discouragements to the pious of all sorts , in their purposes and attempts of living according to Gospel-conditions . I say , passing by such riddles of dispute , it is a sufficient argument and ground to support and incourage my soul in all religious enterprises , that I am ascertained ( whatsoever the manner or method of Gods working his grace in me be ) that he will not be wanting to afford me such a proportion of it as shall be sufficient to begin , pursue , and finish the work of salvation in me . Quest . But some Texts of Scripture seems to weaken this your assurance ; as , that God will blind some mens eyes , and harden their hearts , that they shall not see with their eyes , nor understand with their heart . And that whom he will , he hardeneth , and there be some on whom he will not have mercy . What may be said of such like Texts , and inferences from Scripture , that may administer comfort ? Ans. That such acts of Gods justice in taking away or denying grace , in reprobating , and casting off , are only subsequent to the despising and neglecting the foregoing offers of his grace , and visitations of mercy . This truth is fully evidenced in many instances of Scripture . As first St. Paul in his Epistle to the Romans affirmes , that it was , because when They knew God , they worshipped him not as God , &c. Therefore he gave them up , &c. And because they changed the truth of God into a lye , &c. Therefore he gave them up to a reprobate mind , &c. In another place he writes , that the power of Antichrist shall become effectual to the destruction of many , and that they should believe a lye &c. But it is of such as before received not the love of the truth , that they might be saved . St. Peter tells us that they to whom Christ should become a stumbling-block , and a Rock of offence , are such , as were first disobedient to him . And this way of God is most conspicuous in his dealing with his people the Jewes ( to whom those places in the question , chiefly referre . ) For his severity upon them , was only unto such that first fell from him . They had a day of mercy which they despised , after which it was just with God to make it a time of hardening and excluding them from mercy . Which when God shall so do , what art thou , O man , that thou shouldst question his justice , or reply against him , who hath power as a Potter over his clay , to make some vessells to honour , and some to dishonour ? when some accept , others reject and despise his grace . Therefore Gods wayes are ●●equal . That this truth may yet be fully signified , we argue that the stony and other unprofitable grounds , wanted not their seed : the unfruitful tree had its husbandry , manuring , and long forbearance , before it was sentenced to be cut down : The refusing guests at the great Supper had their invitation . To conclude , Ierusalem had a day of visitation , in which they neglected the things of their peace , before the fearful sentence was past , that they should be hid from their eyes . From all which it followes , that to want grace , to be hardened , to be a vessel of dishonour , can be no arguments to suspect God will deny such grace and sufficient spiritual assistancies , but rather motives to beware of the abuse and neglect of grace when it is offered , lest we forfeit our peace by neglecting the day of mercy . Quest . But further , may I not fear to be shut out from grace , and all hopes of salvation , by a fatal and irrevocable reprobation from eternity , the necessary consequence of an irrespective decree for the salvation of some ? Ans. I know some places of Scripture have administred occasion of endless dispute , wherein men have waded ( as in the dark , ) into an abyss of doubts of unfathomed depth , and by their passionate disceptations even to uncharitablenesse , ( about that which ( I am confident ) is no further revealed , then what may make it necessary to be acknowledged a mystery , and to put reason to a trial , to submit to that which it could never comprehend by any enquiries ) have made conclusions about the point , which ( in naturâ rei ) will , have , and must hinder , and put a barre against a lively undertaking the purposes of strict Gospel-obediencence , and weaken the applications of Gods grace , in pressing endeavours to work out salvation , by the performance of the conditions of the holy Covenant . Therefore passing by the enumerations of the differing opinions of the divines both of the Romish and Protestant faith , & laying aside all examination of such secluse secrecies of God , and all unnecessary disputes about them , I set up my rest in this one thing , that I am comfortably confident , that whatsoever Gods election and predestination is , it doth not contradict his promises of mercy , nor his end of giving Christ unto the world , both which ( by the universal scope of the Gospel ) are general and conditional . And it is the doctrine of the Church of England in the end of the seventeenth Article , that we must receive Gods promises in such wise , as they be generally set forth to us in holy Scripture : and in our doings , that will of God is to be followed , whi●h we have expressely declared unto us in the Word of God . Quest . Another scruple yet occurres , that if salvation through Christ shall be given to them only that perform the conditions , when I consider the weakness of my faith , the defects of my repentance , and my innumerable failings in every part of the performancies of holy living , I find nothing but arguments of discouragement , and little hopes of being accepted to salvation : How may I satisfy my soul in such a discomfort ? Ans. Though ( as it is evident ) that the faith , repentance and holinesse of Gods best servants have ever been , and shall ever be defective and imperfect , they being unable , through their corruptions , perfectly to perform those Gospel-conditions ; yet is God pleased to accept of their faithfull and sincere endeavour to fulfill them . For the state of Grace doth not necessarily suppose a soule exempt from all sin , but from the reigning power , rule , and dominion of it : and a safe condition towards God , is not to be accounted by a freedome from all sinning , ( who then could appeare before God , and the reflections of his own concience with comfort ? ) but is to be collected by observation , that the spiritual part hath the greatest predominancy in the thoughts , affections , designes , and actions ; and that the lusts and carnall part are lesse , and every day lessening , by the power of the predominant grace . In which estate the failings and defects being suddenly retracted , and the soule humbled for them , are unquestionably pardoned through the blessed plea and advocation of Christs precious merits , and his never ceasing intercession . Quest . Now because you have mentioned such an hope of pardon by the merits of Christ ; I conceive it will tend much to thy satisfaction in the first attempt , and in the whole course of obeying the Gospel , rightly to understand what Christ hath merited for thee , that thy soul may know what comforts to rejoyce in , for what mercies to blesse God , and what duties stand on thy account to be performed . What therefore hath Christ as a Mediatour and Redeemer merited for thee ? Ans. A new Covenant of Grace , whereby man being at present enmity with God , might be reconciled to him , and being in a lost estate , might be recovered and redeemed to life and salvation . Now the whole work of Redemption may be represented in these five effects of his death , and mediation . Quest . What is the first ? Ans. Christ hath , by his universal passion , especially by his death and price of his blood , satisfied and attoned the justice of God for the sins of the world , to become effectual to the justification and salvation of as many , as shall by faith accept of him upon his own terms , receive his grace , and sincerely perform the conditions of the Covenant . Quest . What is the second ? Ans. Christ hath merited , that those conditions should not be ( like the lawes imposed upon the Iewes ) numerous , troublesome , full of business and attendance , to shadowie rites and ceremonies : but should become a light burden , an easie and pleasant yoke ; and that his Commandements should not be grievous , but should become approveable to right reason , and acts in themselves of the greatest prudence , and most conducible to the peace and felicity of all societies and persons . Quest . You see here a most blessed progresse of mercy to mankind : first a dreadful justice satisfied ( which the sacrifice of worlds could never have done ) by the suffering of him that was both God and Man : then secondly , a condition propounded in a law , which man could not but have given himself , had God allowed him a capacity to have chosen one , whereby to have made himself blessed , even in this life . What is the third ? Ans. That though the conditions be thus pleasant in their exercise , approveable in their own nature , and so successefull in their end ; yet such is naturally the infelicity of man , that his whole frame being corrupted , and depraved , and having in all parts and faculties such a general ineptitude , and aversenesse to his owne principall good , and so proclive a disposition to all evill to love and pursue it , that ( I say ) how excellent soever those conditions be , yet he is altogether unable to perform them ( by any power in himself ) as to accomplish an impossibility . Therefore in the third place , Christ hath merited that there should be given to man a new principle of life , that is , ( by Gods grace ) an ability to perform those conditions acceptably to God , having the mercy to receive of his fulnesse Grace for Grace . To cure therefore the erringnesse of our nature , the Holy Spirit is sent a Guide to direct into all truth . When the darknesse of our depraved understanding impedes the work , it is then a spirit of wisdome to enlighten . When our infirmities render us unable for the duties of the Gospel , then it is a Spirit of might , to strengthen us with power in the inner man . When our naturall aversenesse to good , hinders our comming to Christ , the work of mercy is to draw us in unto him . And that which summes up all the comforts of this kind in one , is this , that these and all other spiritual assistances shall not be denied us in our wants , when by prayer we seek for Grace to help in time of need ; especially when our addresses ( in such cases ) to God are made , by Him , who ceaseth not to make intercession for us . Quest . Is there now after all this , a further necessity of another degree of Christs merits and mediation ? Ans. Yes : For though ( as you even now said ) the Commandments are not grievous , and the spiritual assistance powerful , to enable the soule to performe them , yet still ( such is the corruption of nature , and the direct opposition of our carnal part to Christ , and his government ) that no man can perform the conditions without innumerable and intolerable imperfections ( as was also even now intimated ) Therefore in the fourth place ( see the exceeding riches of Grace , and persuancy of mercy ) he hath merited , that though our obedience be defective , yet if it be sincere , ( upon our humiliation for those failings , and endeavours , to withstand them in future ) it should be accepted , the sins pardoned , and the soul delivered from the hell , that was the due , and proper wages of every one of those sins . Quest . Though the mercies you have already mentioned , reach unto the clouds , and ( by a just acknowledgement of their greatnesse ) have out stript wonder , and silenced even hope it self : yet because you mentioned a fifth effect of the merits and mediation of Christ ; where is the the necessity , and blessednesse of that to be discovered ? Ans. That forasmuch as whatsoever degree of holinesse , a soul ( by Gods grace ) may arrive unto , and how acceptable soever the performancies of a sincere heart may be to that God , who will not break the bruised reed , nor quench the smoaking flax , upon termes of mercy , yet cannot that soul by any such holinesse or obedience , deserve or merit the least of mercies , for its future well-being . Woe to the holiest person that ever served Christ , if he should have no more comfort to come , then what he himself hath merited , or could challenge in justice , at the hands of God . In the last last place therefore Christ hath merited and mediated , that so many as shall truly persevere , in such faithful and sincere performance of all the conditions , and continue their ingagement to him , to obey him in all his commands , unto their lives ends : shall not only be delivered from hell and destruction , but shall also ( O unsearchable treasures of Grace , and stupendous love ! ) inherit a portion of the greatest felicity , which is to see God as he is , and to possesse a mansion of immutable rest , of his own preparing , & that mansion to be a Kingdom , and that a Kingdom of glory ; & that glory of an exceeding weight : where every subject ( having been here an heir , and co-heir with Christ ) shall be a spirituall King , his reign and honour immortal , and crown eternall . By this discourse I finde my self fully satisfied in all my scruples about the particulars contained in the questions , and all my discouragements removed , that might hinder the undertaking a life according to those strict rules of holinesse . And now as I cannot but glorify God , for a work of so infinite a mercy in his servants , having made the promises , rules , and arguments , to be religious , and consequently blessed ; as evident as the light , and as certain as a demonstration : so I cannot but justify him in the condemnation of the wicked ; That he should make the Gospel to become a milstone , to fall upon , and grinde them to powder , because they despised it ; and that the case of Sodom and Gomorrah should be more tolerable at the day of judgement , then theirs . For how shall they escape that have neglected so great salvation ? Let every evil man therefore that despiseth the grace of God offered in Christ , and that chuseth rather to satisfy his vain lusts , then to give up his soul to his dominion , ( I say , let every such person ) know , that there is no true peace for him in this life , nothing but horrour at his dying houre , a curse at the great judgment , and after that an hell to all eternity . And all this justly , because he despised so tender a love of a merciful God , so dear a suffering of a gracious Jesus , so importunate swasions of the holy Spirit : and with all these , rejected such sweet precepts , upon promises of infinite rewards . Satisfactions OF DOUBTS About the Visible Profession OF THE CHURCH OF ENGLAND , And its MINISTERY . Satisfactions of Doubts about the visible Profession of the Church of England , and its MINISTERY . FOrasmuch as there be many outward differing professions of Christianity in the world , and as many ( if not more ) in this nation , as in all the world besides ; so that many pious spirits may stand amazed , and doubtfull , which way to take , in such various and inconsistent tracts ; and by that amazement are discouraged to adjoyn themselves to any , and unconfident in that way they have assumed : I have thought it necessary , thou shouldst account some short directions , ( proportionable to the businesse in hand ) that may best establish , and quiet the revolutions and doubts of thy mind , the more cheerfully to undertake a religious life , and to confirme thee in the profession in which thou standest : What therefore are such directions ? Ans. First to beware of such a Profession , and Religion , that hath no other ground , but the pretence of the light and immediate gifts , and inspirations of the Spirit , to guide men to , and in it . For such a profession must be very unsafe and dangerous , for these reasons . First , because there hath been no succession of any such immediate light or revelations , since the Apostles age : when they were necessary , that the whole way of Christs first planting his Church , might , in all circumstances , be purely miraculous . Since which time , no Church of Christ in any place , or at any time have made profession upon that ground , till the late Enthusiasts in Germany , and England . For certainly , if that had been the ground of professing Christ , that Church which is a City on a hill , and that Gospel which is the Mountaine of the Lord , would not have left us without all evidence and president , in such a long space of time . But if they please to conclude the whole Christian world in darknesse , from the Apostles times to this period , though they think it nothing to condemn so many ages , to uphold their own phantasmes , yet I ask them how the promise to the Church was effected , when Christ engaged to send the Spirit of truth , to guide them into all truth ; if fourteen or fifteen hundred years together , the whole Church so foully erred , by a false , unlawful , and Antichristian profession ? But because they lay clayme to such immediate gifts of the Spirit , ( without the subministration of learning , education in Sciences and Tongues , and such like preparations of the understanding for spirituall knowledge ) from the examples of the Apostles , I further require of them , why they pretend to some of those miraculous gifts , and not to all , as gifts of tongues , healing , and the like , which were the significations and proofs , that the other gifts and themselves were of God . When therefore their ordinary discourses , pretended raptures , prayings , and preachings are delivered by them , & owned to be the inspirations of the Spirit , which may proceed from other naturall dexterities , and acquired helps , and having no other miraculous gifts , as of tongues and healing , and the like ; as the Apostles had , to prove them to be so , their own assertions are very fallible , and the profession dangerous and unsafe . Secondly , such a professinn is unsafe , because upon that ground , the devill hath the most certain advantage of deceiving men indiscoverably , when they shall once be perswaded to follow the voyce and dictate of an indemonstrable spirit , in themselves , or others . Whence is that seasonable inhibition of the Apostle ; Beleeve not every spirit , but try the spirits whether they be of God ; for many false Prophets are gone out into the world . From which Scripture I inferre these observations , to strengthen the argument against such a profession . First , Beleeve not every spirit , because there be several sorts of spirits , all false , but one : There is a lying spirit , and a perverse spirit , or the spirit of errour , as the Septuagint renders it , A mans own spirit , which is his opinion and fancy , there is also the spirit of the world , which is the common humour and bent of every present time . These and many of this sort will be pretenders to guide , as the Spirit of God . Therefore when I am tempted to beleeve any thing , upon the bare pretence of the Spirit , in what great danger am I in , to be guided by a false spiitit , there being many to one true Spirit of God ? Secondly , But try the spirits , that is , those false spirits shall be so likened to the true Spirit of God , in so great an assimulation , that they are not to be distinguished without trial and examination . And this is no wonder , when Satau himself can transform himself into an Angel of light , and his deceitful agents to be like the true Apostles of Christ . Now as the difficulty of discerning and consequently the danger of such a profession ) of the true Spirit from the false , ariseth from their similitude ; so also much more in respect of what reason I have to suspect my self , as unable to try and examine them aright . First , because when I consider how easily my judgement is deceived in things obvious to sense , as in civil differences , and outward affaires , how much more fallible must that my judgement be , in discriminating secret and invisible spirits , lying under the cunning artificies of devils and evil men , who , by them , attempt to seduce weak soules ? Secondly , when I consider how easily I may be prejudicated , and if fo , how soon , and certainly deceived . When a prejudgement hath once passed upon the mind , in the worst cause that ever was , how doth every likelyhood make an argument , every fallacious argument growes into a demonstration , and every mans discourse of the same judgement , shall have an indulgence and a beleefe : But every argument and advising person to the contrary , shall be sufficiently answered with nothing , but a suspicion and a contempt . Therefore when I am tempted to a religion or profession upon the pretence of the Spirit , to what dangers do I expose my self ? lest I should not ( through the want of , or a prejudicated judgement ) distinguish the true Spirit from the false , when they are both made as like , as light to light . Thirdly , because many false Prophets , &c. which inferres , that false Prophets when they come , ( because their ●ofession is against the ground of all visible evidences ) must pretend a Spirit : It being the common artifice of seducers , to muffle up the understandings of their followers , by alledging something that is high and undiscernable : like some Astronomers , who betray their disciples to a ditch or a cheat , by causing them to look up with wonder , to some imaginary Scheme of nothing . So that still fuch a profession must needs be unsafe , because it is forewarned and prophesied , that false Prophets when they come , shall have this mark upon them , they shall pretend a Spirit . Lastly , if the pretended ground of being directed by an immediate light of the Spirit were true , ( and consequently safe ) there could be no profession more regular and certain ; the same Spirit will alwayes dictate the same thing . But we see that the pretenders to the Spirit , are divided into Legions of factions , Anabaptists , Catabaptists , Antitrinitarians , Antiscripturists , Ranters , Quakers , and many such of like sort ; among which , not one Sect agrees with another , nor two Congregations of the same Sect among themselves , nor scarcely the members of the same Congregation one with another , and very seldome the same member at any one time , with what he was himself a little before . And yet all pretend the Spirit of God for their guide , from whence their several opinions are as unlikely to proceed , as that the two Poles should center in one point , or that contradictions might be reconciled . How then canst thou be safe ? with what Sect wilt thou joyn profession ? with what Congregation of that Sect ? with what part of that Congregation ? and then in what opinions wilt thou joyn ? such as they maintained last year , or those they now hold , or such as they are like to take up the next ? Now to strengthen the argument , it is observed that such divisions and subdivisions among those that fall from the Churches unity , are significant marks of their falsity , and that they are not of the true Spirit of God . Irenaeus reports of the Valentinians , that when they were very numerous , scarce two or three agreed in the same opinions . And S. Austin of the Donatists , that in his time they were cut asunder , and divided into very many small pieces & factions : and the same may be observed by almost all the ancient remarkable heresies : And how much of this observation falls upon such as have departed from us , I leave to the impartial Reader to judge . Qu. But do you follow no directions of the Spirit in your profession ? Ans. Yes ; in these foure wayes or respects . First , I follow the guidance of the holy Scriptures , as they were given by inspiration of the holy Spirit . Secondly , I follow the examples , pattern , and Doctrines of the first Churches which were planted by the Apostles , and Apostolick men of the first age , who were directed by the extraordinary gifts of the Spirit , as of prophesying , tongues , and miraculous healing , as was then expedient for the conviction of the world , that they were from God . Thirdly , I follow that light of truth , which the universall Church of Christ have kept and preserved , as to all times and places : which I beleeve to be the effect of Christs promise of sending his Spirit of truth , to guide into all truth . Fourthly , I follow the direction of the holy Spirit , whereby I am taught of God , that is , instructed and inabled by his preventing and assisting grace , to lead a holy life , and to have my judgement spiritualized , that I may mind , desire , discern , and design spiritual things . Now whatsoever new light is pretended inconsistent with the holy Scriptures so interpreted , by the common judgement of the first planters , and the Churches nearest them ; or that shall destroy the All-truth of the Spirit in fundamentals maintained and confirmed by universal profession : or that consists not with godlines , and the Gospel-rules of a holy life , mercy , charity , peaceablenesse , justice , and the like ; I dare not embrace any new light upon the grounds forementioned . Quest . What is your second direction or caveat ? Ans. To beware of such a profession , that hath no other ground then a plea from Sripture , upon private interpretation : which ground ( though it hath not produced such monstrous effects of errour , as the former , yet hath been more dangerous , and destructive to the Churches peace and unity . Now the unsafetinesse of such a profession in the first place appeares , because the most absurd hereticks of the ancient Church , in bringing in their then novel errours , ( as plainly and undeniably appeares by the practices and histories of the Manichees , Arians , Sabellians , Pelagians , Donatists , and others ) when they would no otherwise accomplish their enviousnesse against the then present Church , departed from its communion upon new principles of dangerous consequence , and cried up Scripture for their cause . A testimony or two I may instance in , from the Ancients instead of many . Tertullian speaking of hereticks , saith , That when they perswade of matters of faith , but out of the writings of faith , they pretend the Scriptures , and by such boldnesse move many to them . To the same purpose Athanasius . Endure not those that perswade you to new things , contrary to the faith received , although they anthorize them from the holy Scriptures . In the next place , I shall further adde as a reason to suspect the unsafetinesse of such a profession , the fatall infelicities and irreconcileable differencies , that have alwayes befallen the Church , but especially in these last ages , upon the presumption of private interpretation ; whereby every man , as he hath been indulgent to his own opinion ( which either education , prejudice , advantage or ignorance , hath inclined his spirit to ) so hath he decided and determined the controversies of the Church , or made new ones , worse then the former . And I am confident , were there a thousand cells , and so many of our private Interpreters in them , obliged to passe their judgements to determine the controverted doctrines , to make a confession of faith , to marshall a Church-government , to form a service and worship of God from the Scriptures by their private interpretations , and they all supposed to lay aside those few principles , which they have continued from the received doctrines and practices of the Church , and no singling of principles one to another ; we should soon and certainly find a progeny of a thousand several religions and professions . Now the main reason is this ; though the holy Scriptures be in themselves most perspicuous and plain , as to the direction of life and manners , for which cause David calls them , a light to his feet , and lanthorn to his paths ; yet , as to the deep mysteries of faith , and the determination of many considerable emergent controversies of doctrine and government ; God hath pleased to deliver his truths in so dark and abstruse a manner , that they that want humility to hear the common judgement of the Churches of Christ , and their received interpretations , may easily be delivered over by God , to find arguments enough in Scripture , to captivate and satisfy a private and prejudicate spirit in any errour of religion , wresting the Scripture to their own destruction . Quest . In what manner do you hold the direction of the Scriptures , and their interpretation , as to your profession ? Ans. First , I acknowledge the Blessed Scriptures to be the rule of faith , the end and decision of all controversies ; and where they are clear and evident , I submit my soul to them , as to the final end of all my enqu●ries and doubts . Secondly , in the things that God hath pleased should be doubtfully delivered , ( which is occasioned , either from some difficulty in the Idiome , or from seeming difference with other places , requiring curious distinctions ; or when the expressions are clad and darkened , with tropes and figures , which are frequent in Scriptures ; or Lastly , when the Scriptures are occasionall , and a due consideration of the time when , and the persons to whom they were spoken , or written , is necessary to the understanding of them ) I say in things so doubtfully delivered , as to doctrine or government , I submit my private reason , and opinion , to the grand interpretation , and common consent of the first Churches , for these reasons . First , because they were uninterested in our present controversies , & so without danger of being byassed by passion ; and they ordinarily lying under persecutions , were not likely to gratify an errour , for any private or worldly regards . Secondly , because they had most reason to know what were the practices of the Apostles , and Apostolical men , most certain guides to follow , in controverted and doubtful points of Government , and the circumstantial parts of religion . Their footsteps , which had so lately planted the Churches of Christ , could not be so soon worn out , but that they left discernable tracts , for their immedate successors , to walk in . Thirdly , they knew better the occasions of the Apostles writings , and other co-incident circumstances , of the then present times ; to which many passages of great concernment do refer , which a private person laying aside Antiquity , would be farre enough from discerning , and so most likely to mistake the meaning of them , being ignorant of the scope and drift of such holy expressions . For these reasons it is , that the learned professors of this Church , have offered the trial of the established profession by Scripture , so interpreted , against all its adversaries . And I will instance onely in that yet unanswered appeal of the Authour against Fisher the Jesuit in these words . That all the positive Articles of the Church of England , are grounded upon Scripture , we are contented to be judgby the joynt and constant beleef of the Fathers which lived within four or five hundred years after Christ , when the Church was at the best ; and by the Councels held within those times , and to submit to them in all those points of doctrine . Quest . What is the third direction ? Ans. Not to embrace a reliligion , that is taken up contrary to a received profession , upon the credit of the plausible behaviour , and smoorh conversation of the promoters and leaders of it . The unsafetinesse of such a profession may be easily observed , and concluded . First , because it is observable , that when our Saviour gives a caveat concerning false Prophets , he foretels them not distinguishable by their outward behaviour : For though they shall be raveing wolves inwardly , that is , in their designes of turning the Church of Christ , yet shall they cover their villany with sheeps cloathing , that is , so great a proportion of framed sanctimony and formed piety , outward innocency and humility , or so much of either , or all of them , as may advance a reputation of their new doctrines , to a discontented or prejudicated people . This St. Paul calls the form of godlinesse , to uphold the credit of such as forsaking publick Assemblies , shall creep into houses , and lead captive silly women . And for such ends , it is as easy a matter for false Apostles to transform themselves into the Apostles of Christ , as for the devill himself to appear an Angel of light , as St. Paul argueth . And secondly , it is not only possible , for the greatest enemies of Christ , in pursuance of their designes to put on such deceitful habits of outward holinesse , and therefore a new profession taken up upon that ground , very unsafe : But it is also necessary ( and therefore the more dangerous ) that such bringers in of new lights , and principles , must pretend to more then ordinary sanctity , having no other just or semblable plea , to perswade or attract men to their misguidances . Now , though many sad experiences in these times may clearly evince this assertion , yet I appear to an universal observation of the ancient enemies to truth in propagating their errours for a confirmation of it . Among which I may instance in one or two . St. Austin mentioning the artificies of the Manichees to deceive their followers , the main was , That they carried before them an appearance of a pure life , and memorable continence . The next is of St. Basil , who affirmes of the Arrians , That for their fictitious holinesse , they got a general beleef of their way . Now the great stratagem , in their design of personating such degrees of holinesse , zeal , & piety , is to take advantage , to check the imperfections and imprudencies , into which the true Pastours of the Church , by time , and peace , have been betrayed : and to raise a repute to themselves , by their odium , and accidesital disgrace , which by such arts , they have attempted to put upon them with the people . Therefore such a profession , that is entertained onely upon the argument of outward sanctity , must needs be very unsafe , because the greatest enemies to Christian truth , have , will , and must palliate their notable changes in religion , by such pretences . Quest . But what can you say for the defence of your profession , that may satisfy them that object against you , the corruptions of the lives of your Ministers , and Professors ? Ans. First , ( we know , and can prove ) that no profession in it self , containes doctrines of more universal submission to all the commands of Christ , nor principles more obliging to unity , peace , or purity , to greater reverence , or more solemn worship of God , to faithfuller subjection to authority , or purer charity to man ; then the received doctrines of the Church of England . Examine but this poore shadow of its religion , in this preceding Catechisme , and I challenge any man to an objection , to shew what impieties to God , injustice to men , or unsobriety in our selves , in body , or mind , we allow . That our Professors and Ministers have not universally lived up to the purity of its doctrine , is as certainly true , as that all outward Professors of Christ , and alwayes have been a mixt company of good and bad , which the ●et in the Gospel intimates , to which the Kingdom of God ( that is , the state of the Gospel ) is likened : or , as that the very Apostles and first followers of Christ were so ; or , as that St. Paul in most , if not in all his Epistles , especially to the Corinthians , and that in the very societies admitted to the Sacrament , clearly evinceth to be so : or Lastly , as certainly true , as that all the Churches of Christ have been so , in all ages and places . Now in this mixture , the numbers of hypocritical and loose Professors , and their deviations from the holiness of the Gospel , have been more or less , with respect to the times in which they lived , as they were more or lesse courted with peace and prosperity , or oppressed with adversities and persecutions . It often falling out , that the true Churches of Christ have at some times made the lesse visible progresse up the stream of piety , as the stronger torrents , and winds of contrary temptations , have borne them downe , and opposed them . So that to take offence and quarrel against a religion , or profession , upon the argument of the mixture of the professors , when the doctrines be pure and holy , is most unjust and unreasonable , and might be evineing against the best Churches of Christ that ever were , or will be , to the end of the world . It is true , it is a great felicity , and glory to a profession , when the numbers of Saints increase , and are predominant , when Gods honour is more generally preferved , and his worship maintained , godlinesse encouraged , and sin shamed , and strictly corrected : but , if in a corrupt age , it becomes otherwise , so loug as the established profession be holy in it self , there is no argument to forsake her communion , and much lesse to pursue a destruction , to the religion it self . They should rather continue in it , take off the offence from it , and make it better by their exemplary living , then to make the offence worse , by departing from it , or to take the task of an enemy , to ruine and overthrow it . Now the result is this , the mixture of all the best Churches of Christ being charitably weighed , and the circumstances of a long continued peace ( which alwayes contracts the rust of corruption ) and all other accidents of present temptations considered , I am confident no one period of time , ever presented a Church , that ever declared greater effects of piety , or produced a more numerous progeny of better Christians , then the Church of England hath done . And I challenge all the adversaries of this afflicted Church , to evince my assertion , by any former president , or present example . As to the loud clamour of corruptions , in the lives of the Ministers of this Church , ( by which they pretend to satisfy the world about their unparallel'd and unchristian usages of them , and indulge their own cruelties , by thinking they serve God while they devour them , as our Saviour prophesied ) we are as willing to acknowledge and lament them , as they can be to suggest them . But that I may clearly take off the offence that is used as an argument against the profession of this Church , by the allegation of such corruptions in the lives of its Ministers , I desire that these particulars may be charitably and impartially considered . First , That the religion of this Church doth as little allow such corruptions , and gives as strong an obligation to the contrary holinesse , and is as capable of entertaining all possible securities for any present reforming , or future preventing such evils , as any Christian profession ever was , or any other can be . And if the loose reines of officers , and the temptations of a corrupt and prosperous age , have occasioned much more errours of life in Ministers , then was suitable to so holy a calling , yet is not the lawfulnesse of their call to be justly impeached , nor the religion and Church it self chargeable with such corruptions . Secondly , consider that in all the purest ages of Christian profession , the Ministers did always evidence they had their honour in earthen vessels , that is , were men of common imperfections , and subject to the same frailties which are coincident to other men . To prove which , I need not exceed my design of brevity , by making historical narrations , through the several times of the Church , of the common failings of the Ministery in them . Account but the Apostles themselves , and you may observe Judas to have been a thief and a devill ; St. Peter to have not onely denied , but also to have forsworne our Saviour ; St. Thomas grossely disbeleeved him , and they all once forsake him : who had they lived in this age , would have been exposed to Articles enough , to have ejected them from their Apostolical offices , called their standings in question , and to have given arguments to a malicious adversary , to have scrupled their profession . Now if the fountains were defective , how could the streams of their successors be expected to be pure , and free from all corruptions ? And because our adversaries have exposed us to contempt for our imperfections , of which though we justly accuse our selves , and from our soules desire an universal amendment , yet we are willing to be tried by the state of the Ministery in any time , that our cunningest enemy can name for general defence , all circumstances considered . Thirdly , consider what an easie thing it is to contemne , when men are resolved to accuse , and what an hard thing it is to be innocent , when a man layes at the foot of every froward , and unreasonable distaste , and humour . This evidently appears by the usage of our Blessed Saviour , who though he was the onely person that was purely innocent , yet there wanted not them , to make him guilty of great and high misdemeanours ; he was accused as , and reputed a wine-bibber , a friend of Publicans and sinners , a Beelzebub , and Prince of devils ; and when he came upon the Articles of his life , he was found guilty by testimony of blasphemy , and many other things as Pilate told him . And certainly were the lives of Gods best servants ( suppose a Ministery ) searched to the bottom of their times , and their single falls recorded , and that by malicious accusers ( studious to find defects , and resolved to quarrel ) and so presented in the multiplying glass of disaffection , to the view of the people already prejudicated by an ill opinion , who could be accounted innocent ? or where would be found a Ministery or a person , which might not be called corrupted ? How much of this case is ours , let the consciencies of adversaries attest . Lastly , let our adversaries cool their fury , and consider what security they have above other men , to have their own next succeeding Clergy exempted from corruptions after their enjoyments of peace , and the heats of opposition be digested , whether they can secure a priviledge for them above all examples and common , incidencies to errour ; or whether they would willingly have them suffer such a condemnation , which an ill-affected enemy , disposed to accuse , would fasten upon them . I think it not a noble or Christi-thing to search for mens faults or frailties , otherwise I might upon a good ground affirm , the Ministery of the newest stamp , and latest shift , guilty of as great failings in themselves , and to have been the occasion of as great offences in others , ( though of another nature ) as those for which we suffer so many indignities and uncivil usages . And I beleeve could the people see ( and I wish they could ) what the new Ministery would do in some few yeares of peace and power ; I say I beleeve , they would think they had lost a Ministery . Qnest . This discourse , though fully satisfying the scruples that may be objected concerning the lives of Ministers , yet leaves another knot untyed , which the enemies of our profession have cast upon the consciences of many weak , though well-disposed spirits , and that is concerning the lawfulnesse of their calling , as the Ministery of this Church now stands . In which I desire to see your satisfaction . Ans. As to that point , though I might acquiesce in the various Treatises , with which many learned persons have enlightned the world , against all the cxceptions of the adversaries to Ministery ; yet for the satisfaction of every present Reader , I will subjoyn these two arguments , in their defence . The first is from the effect of Ministery ; an argumentation , which our Saviour intimates , ought to be used in this very case , to discriminate true Ministery from false Prophets ; Ye shall know them by their fruits . And blessed St. Paul , that could have brought Angels , and men , and the plea of an immediate sending from God , to the proof of his high and miraculous separation , is pleased to argue for his Apostleship , with his Corinthians , from the effect of the same among them . For ( saith he ) the zeal of my Apostleship are ye in the Lord . Now whatsoever effects , and fruits , are judged producible from the true Ministery of Christ , to demonstrate them such , have been eminently brought forth by the Ministery of this national Church . What grace was there ever eminent in any Christian Church , that hath not as apparently been demonstrable in this ? what heavenly members of Christs Kingdome , have shined in every part of this nation , no way inferiour to the most renowned Saints of ancient times , but that the frequency of professors , and ( as it were ) familiarity of piety , have eclipsed their own excellencies ? And without doubt weighing those extenuating expressions of Christs Kingdom , ( as , the little Flock , few that find it , and the like ) we might with facility observe in this nation , plentiful additions of souls to the Church , above any nation in the world , proportion of places considered . Whence then these effects , and demonstrations of religion , but from Gods pleasure to preserve a never-failing succession of Ministery , who disserninated in every part of the nation , have laboured in Word and Doctrine among us ? for it canuot be supposed that this Church have received these grapes of thornes , or figges of thistles , or that a corrupt tree , that is , a false or Anti-christian Ministery , should bring forth such good fruit , as our Saviour argues in this very case . And after all this , lest these eminent graces , and blessed effects , should still be attributed to any other , either immediate , or mediate , proceediug of God ; I desire any of our adversaries to shew , that ever any nation was converted to , or continued in a Christian profession , or that ever the Religion of a Nation hath not verged to a Period , with the fall of its Ministery , and then I may be induced to suspect , this Church received such graces from some other instrument then the Ministery . And for further confirmation , it is no hard matter to observe , how much the interest of Religion , is concerned in this Ministeries preservation , by considering , how piety , peace , charity , reverence to Gods worship , and the whole frame of religion have declined , and the contrary evils of prophanenesse , sacriledge , blasphemy , Atheisme , oppression , violence , and injustice , have generally improved by their fall . Now the force of the argument is this ; There being these effects of piety , and salvation , as unparalel'd consequences of the work of the Ministery of this National Church , and there being no other ordinary means ( the mehod of grace under the Gospel ) from whence otherwise they should proceed , we therefore cunclude them lawful instruments of Gods work , and a blest and truly Christian Ministery to this Church . The fecond argument for brevity sake I make as general and comprehensive as I can , and thus it is . If the Ministers of the Churches of Christ in all ages and places through the whole succession of Christian Religion had the same separation to their offices , that we of this Church of England have , then by necessary consequence either the universal Ministery of Christ were alwayes Antichristian , ( which would be next to blasphemy to assert ) as well as we , or we Christian and lawful , as well as they . Now let our enemies shew , that in any age of that great space of time , or in any place , where Christs Name was ever professed , that the received Ministery thereof were otherwise in substance ordained ; ( whereby to raise any plea to their new , or rather , no call , ) we will acknowledge the lawfulnesse of our calling to be justly questioned . This argument hath its foundation upon a promise of Christ to his universal Church , in the name of his Apostles . Howbeit when the Spirit of truth is come , he will guide you into all truth . Which promise had apparently , in a considerable point , been unaccomplished , had the universal Church of Christ , so many hundred years successively , erred by an Antichristian and unlawful Ministery , and by consequence all the Christian world , all that great while had been deprived of lawfull ordinances , ( the outward means of grace , ) which depend upon the lawful Mission of the Ministery : How shall they hear to a success of beleefe , but by their preaching , who are lawfully sent ? Quest . These arguments are convincing , and now as it seems to me , a man may as soon , and upon as good ground question a great part of his Christian Religion , as the lawfulnesse of the Ministery of this Church , being inferred from those premisses , which conclude and prove one , as well as the other . I desire therefore rather to venture my soule with all the Churches of Christ , and under a Ministery that have been received as lawful by them , and of whom we have had experience in this national Church , in excellent effects of all spirituall blessings , then to embrace the judgement of a few , who study new things , such as the Churches of Christ never knew before ; and to submit to such a Ministery as descend in no succession , and without any character , either extraordinary or ordinary , to demonstrate their mission , and of which , in a short time , we have had sad experiences , as appears by the divisions , blasphemies , fond opinions , and great impieties , that have prospered under them . There remaines one scruple more . What canst thou say to satisfy them , that urge the present fall of this Church , and sufferings , and contempt of its Ministery , as an argument against the truth of the profession , and Religion ? Ans. It is true , I cannot deny , there be a great many that follow the disingenuous practice of that sort of people , of which the holy Psalmist complaines , that love to persecute him whom God hath smitten , and to talk how to vex him whom he hath wounded : Crying out against us like another untoward generation , God hath forsaken them , persecute and take them , for there is none to deliver them . But it is a wonder to me that persons pretending light in Religion , and an understanding in the Scriptures , should make outward providences the guidance of their judgement , in determining the justice or unjustice of Causes . Conclusions by events prove nothing but the folly of a vulgar judgement , that is byassed by them . When most frequent it is , that the wicked prosper in their way , and they are happy that deale very treacherously : yea ; God plants them , till they take root . God suffers oft-times evill men to flourish like a green bay-tree in worldly successes ; when he permits them to blast the honour and safety of the just . If prosperous providence gives the sentence of justice , The Turk that sets up his trophies in the most renowned parts of Christendome already , and if he should poure in his forces to the overthrow of all the Christian nations that remain , could never want an argument to justify his usurpations , and Tyrannies . Nor doth the Churches unsuccesseful attempts for its preservation , disprove its truth and being : But rather ( if it were lawful , or indeed possible , to determine from exteriour providences ) the frequent tragedies of its continual snfferings , might induce us to a beleef , that Truth and persecution have gone hand in hand . Hence the worthy observers of the Churches instability in worldly safety , have found out a reason of its happinesse , from its miseries . The Church hath increased with persecutions , and is crowned with martyrdomes , saith St. Hierome . Then it conquers when it is oppressed , and obtaines , when forsaken , saith St. Hilary : For if its truth should have depended upon worldly successes , and prosperity , what advantages should its enemies have had , and with what poor comforts should its members have been supported , when it lay so long under the bloody persecutions of the Roman Emperours , Nero , Domitian , Trajan , & c ? Now if any just cause that is oppressed , if any part of Christs Church that is afflicted , may plead no disadvantage to them , by Gods permitting them to bee outwardly miserable , much more the Ministery ; whose , of all just causes , and who of all parties in the Church have been ever exposed to the saddest providences , as to the worlds eye . We shall find therefore , as if the cross had been the Label of the Apostles Commission , Our Saviour tells them when he sends them forth , it should be as sheep in the midst of Wolves . From whom , what entertainment they were likely to receive , he expresseth more fully in a sollowing passage , They should be hated of all men for his Names sake . And as if they had received with their commissions a commonpasse of trouble , they must be persecuted from one City to another . All which , as they were infallibly to become true in our Saviours prediction , so were they as evidently accomplished in the following tragedies of the Churches miseries ; when the Apostles were set forth as men appointed to death , when they were made a theatre , a common spectacle , a people shewen forth for mockery and misery , to Angels and to men . For they hungred and thirsted , and were naked , and buffeted , and had no certain dwelling place . Afterward followed the violent deaths of all the Apostles , under the hands of their Persecutors , St. John onely excepted ; and of the first renownned Fathers os the Church , Ignatius , Polycarp , Irenaeus , Justin , &c. which paid their lives to the prevailing enemies of the Gospel of Christ ; all which to relate , would rather require some large Martyrolygy , then a digression in a small Tractate . But were all these forsaken of God , because they had not prosperity , and present successes ? What providence should then have been followed , the prosperous , or the adverse ? If their scornes , troubles , and oppressions under the hands of their prosperous enemies , had disproved the truth of their calling , or cause , the very Gospel it self might as justly , upon the same argument , have been called in question . By all which it appeares , that the charge against this Church for its adversities and miseries is most unjust , especially by them , who have themselves been instrumental to them . It is a hard case first to be made miserable , and forlorne , and then to be quarrel'd with , and disputed against , for being so . But I leave this to their own consciences , and timely repentance ; only I desire to mind them of a notable prediction by learned Hooker , of them and of the ruines of this Church by them , even at a determinate period of time , which is directly this present age . Which , becauso it fell from so grave and deliberate a pen , I will set down in his own words . By these or the like suggestions ( meaning our adversaries endeavours to overthrow the Ministery in their maintenance and otherwise ) received with all joy , and with like sedulity practised in certain parts of the Christiag world , they have brought to passe , that as David doth say of a man , so it is in hazard to be verified concerning the whole Religion ond Service of God . The time thereof may peradventure fall out to be threescore and ten years , or , if strength do serve , unto fourscore , what followeth is likely to be small joy for them , whatsoever they be that behold it . By these considerations I find all my scruples answered , and doubts satisfied , that I can with all clearnesse of judgement assert the truth of the visible Church of England . Now I desire to recline my soul in her bosome , and most cheerfully undertake and exercise the whole course of those forementioned Rules of Christian living in its profession , as the safest in the world . FORMES OF PRAYER For private PERSONS AND FAMILIES . To the READER . WHosoever thou art , I beseech thee ; but if thy soule stands upon my account to God , ( I mean , if thou beest one of my care and charge ) then I earnestly beg of thee ; that when thou readest and ownest these plaein directions for Devotion , thou obligest thy self upon as strong purposes to follow them , or at least the duties intended by them , as the interest of saving a soule requires : That thou take care by making it a part of thy duty to Christ , to season thy children , as with the first elements of religious knowledge , so with suitable practices of prayer , as soon as they shall be capable of these little formes . And that thou thy self accont no busines so necessary , which should betray thee to forget to sanctify ( at least ) the morning and evening of every day , in thy privacy and family , with prayers and praises : considering that the houres spent in this , or other religious exercises , will be of more concernment and eomfort to thee at thy dying hour , then all the pleasures , profits , and present advantages whatsoever , thou canst obtain , by the engagement of the rest of thy time . I desire thee , that before thou enterest upon these exercises , or in the midst of them , ( where I have directed thee ) thou readest part of holy Davids Psalmes , by certain periods , that thou mayest imitate Davids spirit in thy addresses to God . And do not read them as an history meerly to affect thy understanding , but as acts of service , with affection , reverence , and piety ; befitting such communions with God , as most of the Psalmes perport . Do thou also before thou departest from serving God in any of these offices , read some part of she holy Scriptures , in such order , as thy prudence shall direct thee ; and digest the same by meditation , to particular application to thy self , that thou mayest live in the strength of it , in all thy actions to God and man . I have divided ( as thou shalt observe ) the prayers into several parts , according to the most considerable periods of the duty . First , because they will be the more fit , and methodical , to be taught to children , servants , and such as cannot read . Secondly , that after the end of any one part of the devotion the supplicant may stay and collect his spirit to a frame , fit for the next : considering ( as to instance ) that confession and thanksgiving , and so the rest do require different carriages of the Spirit ▪ Thirdly , because the pious soule may more fitly stay in any part , and poure out it self to God , as spiritual necessity will be administred , and yet not break the order of the devotion . Lastly , because such a partition , will alleviate the weariness that is apt to be contracted , by one long continued form . Now having rigg'd this little ship ef devotion , The Lord give thee an heart to venture thy soul in its bottome , and grant thee a prosperous gale of his Spirit to drive thee forward to the port of rest , which is desired , designed , and sincerely endeavoured , by Thine in all the offices of his holy Calling , W. S. THE First Forme . Thy child having been baptized , and thereby made a member of Christ ; as soon as thou perceivest the eye of its reason to open , direct it to that Kingdom of Christ , to which its name was given up by Baptisme . Begin to instruct it in the lesser Catechisme , and as it maketh progresse in it , morning and evening let it use such little services to God , as this . A Morning PRAYER for a Childe . Our Father , which art in heaven , Hallowed be thy Name , &c. ALmighty God and merciful Father , who hast kept me this night in all safety , preserve me likewise this day from all sad accidents . Keep my mind from evill thoughts , my tongue from swearing , lying , and all evill speakiug , and let all my actions be such as please thee . And as I grow in age , let me enerease in grace and goodnesse , through Jesus Christ my Lord and Saviour . Amen . An Evening PRAYER . Our Father , which , &c. LOrd , I Blesse thee , that thou hast defended me this day from all evills and dangers . I beseech thee , forgive me wherein I have offended thee , in thought , word , or deed . Keep me this night in safety ; let me rest in the armes of thy providence , that no evill spirits do violence to me , nor any sad accident befall me , through Jesus Christ my Saviour . Amen . As thou perceivest an improvement in capacity , so adde this short intercession to both these Prayers . O Lord , protect thy Church , be mercifull to this nation , comfort all afflicted spirits , return my Parents cares and love into their bosomes ; Blesse my brothers and sisters , my friends , and all thy people with grace and salvation , for Jesus sake . Amen . THE Second Form . When thou observest the former office to be too little for thy childes capacity , be carefull according to its increase in knowledge , that it may be obliged to larger services . For that purpose I have prepared these following prayers . Now supposing by this time that thy childe is made perfect in the lesser Catechisme , I desire that first it rehearseth the Articles of its Christian Faith , that so they may be accustomed upon its spirit , and by prayer fastened upon the soul , that it may never depart from that faith upon any temptation . I beleeve in God the Father Almighty , maker of heaven and earth , &c. After which let it be taught to say this short PRAYER . O Lord , preserve my soul in this faith : let me not depart from it through any temptation ; but give me grace to continue in the profession of it , to my lives end ; for thy mercies sake in Christ my Saviour . Amen . After which it will be expedient , that thy childe should recite all or some of the Commandments by several periods , that it may understand , that it is necessary Christ should be obeyed , as well as beleeved . After which whole or part rehearsed , let it be taught this short PETITION . O Lord , which hast made known thy will , and pointed out thy wayes unto me , wherein I should walk . O let thy holy Spirit incline my affections to love them , and strengthen my soule to keep them , through Jesus Christ our Lord . Amen . Morning PRAYER . Our Father , which art , &c. Confession of sin , and Prayer for Pardon and Grace . O Lord God , dreadful in thy justice and power , Gracious in thy mercies and loving kindnesse ; I that am thy poor and sinful creature , do present my self , my soul , and body , to thy divine Majesty ; trusting in thy tender mercies , and acknowledging my unworthinesse to appear before so holy a presence . For , Lord , I am thine enemy by nature , the imaginations of my heart are evill continnally : and as thou hast added years to my life , so have my corruptions increased . My sins do multiply every day ; my own lusts , and the worlds temptations do more and more prevaile upon me . O Lord , be merciful unto me , forgive me what is past , and for the time to come prevent me with thy grace , restrain my lusts , suffer me not to be ingaged in the sinful courses of the world , nor be betrayed to any gross sins , by the ill examples of men . Lord , make me to love , and to submit to the holy Religion of Christ , and in the strength of thy grace , to lead a godly , righteous , and sober life , through Jesus Christ my Saviour . Amen . The thanksgiving . Lord , I blesse thee for all the expressions of thy love and sweet providence to me . Praised , and for ever praised be thy Name , for the Redemption of Mankind by Iesus Christ , and for the particular work of thy grace upon my soul : for all thy temporal blessings , my health , peace , plenty , friends , and safety : for that thou hast kept me this night from every evill , due in justice to my sins . O Lord , preserve me this day , under the protection of thy providence ; keep me , that I may not offend thee in thought , word , or deed ; nor fall into any danger of soul or body , through the might of Iesus Christ my Saviour . Amen . The intercession . Lord , be mercifull unto all men , preserve thy universal Church from the enemies of the Gospel : Be gracious to thy Churches planted in these nations , in all these present dangers , and departures from the faith : Blesse all Christian Magistrates , and preserve the Ministers of the Gospel , that thy people may lead a godly and quiet life . Blesse my Parents and near relations ; Releeve all in affliction , hear their cry , and help them . Forgive mine enemies , and give thy Grace to all people : through Iesus Christ our Lord , and blessed Saviour . Amen . Evening PRAYER . Our Father , &c. Confession of sin , and Petition for Grace and Pardon . O Lord , I , that am but dust and ashes , a finful , and therefore miserable creature , do again in confidence of thy goodness , and my Iesus , address my poor soul unto thee : and lay my selfe at the foot of thy grace and mercy . I confess I may justly be ashamed to appear before that holy presence , which I have so often , and so heinously offended this day , in thought , word , and deed ; had I not a blessed Advocate , that sitteth at thy right hand , to make intercession for me . O my dear Iesus , have mercy upon me , have mercy upon me , receive me into the armes of thy compassion : who like a lost sheep have this day ssrayed from thee , into many errors , and vanities . Lord , lay them not to my charge , but put them upon the account of thy sufferings , that I may never suffer thy vengeance for them in this world , nor the world to come . And now I commit my self to the protection of thy mercy this night , defend me from all those miseries my sins have deserved ; and so hereafter direct me with thy Grace , that I may live to thy glory all the dayes of my life , through Jesus Christ our Saviour . Amen . Thanksgiving . O Lord , the heavens declare thy glory , and all the creatures blesse thee : O my soul , do thou also praise the Lord , and let all that is within me , blesse his holy Name . For thou only , O Lord , art the light of my countenance , and my God . Thou hast created me by thy power , redeemed me by thy Christ , sanctified me by thy Spirit , and preserved me by thy watchful providence , through the whole course of my life . Lord , I praise thee for the safety of my soul and body this day , that thy grace hath kept me from grosse sins , and thy protection from sad accidents . O keep me this night by the covert of the same fatherly goodness , through Jesus Christ my Lord . Amen . Let the intercession be the same that was used for the morning Service . Now I commend this office as the fittest to be taught to servants in families , and to be used by children before they come to mens and womens estate . THE Third Form . This third office I have here inserted for the benefit of those who usually accustoming themselves to the next and largest formes , shall sometime be necessitated to shorten their service : and may be ordinarily used by those , who are not yet come up to so great designs of zeal for longer formes . Morning PRAYER . Our Father , which art in , &c. Confession of sin . O Lord God Almighty , the God of all Glory , Majesty and Power , and the fountain of mercies ; I confesse I am unworthy to appear before thy holy presence , having sinned against heaven and before thee , and in thought , word , and deed , continually rebelled against thee . I have too much followed my lusts and desires , and have not endeavoured to bring under my affections to the yoak of Christ . I have loved the vanities of the world , but too much undervalued thy Kingdom and promises . I have not been so sincere and frequent in thy services , so diligent in my calling , so just and merciful in my carriage to others , nor so sober and temperate in the use of my mind , body , and thy blessings , as the strict holinesse of the Gospel hath required of me [ here make confession of particulars ] For which I stand here guilty of the breach of thy righteous commandments , and lie lyable to the effects of thy wrath , and displeasure . Prayer for Pardon and Grace . But O thou preserver of men , for thine own compassion sake , and for thy Iesus sake , pity the troubles of a burthened soul , and pardon all those sins I have committed against thee . Let the blood of Christ satisfy thy justice , and his intercession obtain thy mercy , for a peace and reconciliation with thee ; that my sins may not separate from thy grace here , nor thy glory hereafter . And , O Lord , strenthen my weak soul , with the graces of thy Spirit , that I may hereafter overcome all the temptations of the devil , the world , and the flesh ; and may lead a new and holy life before thee ; Turn the stream of my affections to thee , and take possession of my soul , that all my thoughts , words , and actions , may be subject to the law of Christ . And having kept the faith , and finished my conversation in holines , I may at last through thy mercies in Christ , obtain the crown of eternal glory . Amen . The Thanksgiving . O merciful and Gracious Lord , as I acknowledge my dependence upon thee for every part of my being , so I desire to bless thy holy Name for all thy mercies to me : especially for the redemption of my soul by the blood of thy Son , and for the portion of thy grace , that thou hast given me . I praise thee , O Lord , for all temporall blessings , as my health , provision of food and rayment , friends , understanding , senses , and limbs ; and that I enjoy any thing that I have seen any others to want . Blessed be thy Name for the safety of my soul and body this night past . O keep me under the shadow of thy wings this day , that I may fall into no sad accidents , nor dangers : and so defend me with thy grace , that I may do nothing that may displease thee , or that may occasion sin in others , or give offence to the holy profession of Christ ; for his merits sake , who is my blessed Jesus . Amen . Intercession . Lord , defend thy universall Church , from all enemies , persecutions , and factions . Preserve thy Churches in these nations , restore them to their former peace , and keep them from the dangers of their own divisions , and enmities . Grant that Magistrates , and Ministers , may concurre to the upholding thy truth , and worship , in this needful time . Blesse my Parents , children , and all my near relationss , with all spiritual blessings in Christ , and all temporall comforts . Relieve , and comfort all that are in distresse , all prisoners , captives , sick and poor persons , distressed widowes , and friendless children , with every oppressed and sorrowful soul . Convert the impenitent , confirm the weak , turn into the way of truth all that have erred , and forgive and bless all mine enemies . Lord , hear these my prayers , and grant me my requests ; for the mediation of Jesus Christ my Saviour ; to whom with thee and the holy Spirit , be given all Glory , Honour , and Praise , this day , and for evermore . Amen . Evening PRAYER . Our Father , which , &c. O Most infinite Majesty , and gracious Father ; in mercy thou hast added another day to my age ; O wretch that I am , I have added many sins to my former score . How often , O Lord , have I this day forgotten my obedience to thee ? How many vain thoughts hath my mind harboured ? How many vain and impertinent words hath my mouth uttered ? With how many passions have I been transported , beyond the bounds of Religion ? How many sinful acts have I committed ? How many opportunities of doing good have I omitted , wherein I might have glorified thy Name ? And whereas thou hast given it me , as another day of grace , to be getting oyle for my lamp , and to be working out my salvation ; O unhappy Creature ! I have rather gone back upon the accounts of the Spirit : Trifling away that precious time in my indulgencies to my carnal affections , or pursuits of worldly advantages ; neglecting the great prize of Christ , and treasures of eternity . So that had I but the sins of this day to answer for , at the barre of thy divine justice , O Lord , I might justly suffer thy wrath to all eternity . O what hath my soul to plead , for the sins of my whole life , if the sins of this one day may confound me ? For Pardon and Grace . And now , Lord , where is my hope ? truly my hope is even in thee , who though thou art justly displeased with me for my sins , yet hath thy Iesus fully satisfied thy justice for them , and by the dear price of his blood purchased at thy hand forgiveness of them : O my dear Lord , I beseech thee therefore shut not up the bowels of thy compassion from me , nor deny me the benefit of the death and passion of my Saviour . Lord , let his wounds heal me , his blood cleanse me , his death reconcile me to thy divine Majesty for ever . And grant that in the residue of my dayes , I may wholly conforme to the Kingdom of Christ ; that I may have peace of conscience here , a comfortable death , and a blessed eternitie ; through the merits of Iesus Christ my Saviour . Amen . Thanksgiving . O merciful Father , after all thy mecies to me in the whole course of my life , my soul hath this day further seen and tasted how good the Lord is , in many significations of mercie , and loving kindness to me . I bless thee , O Lord , for the great work of mercie in Iesus Christ ; For that I have a time to repent me of those sins , for which I might even now have been suffering in an eternal punishment . I praise thee , that I am not roating in a torment , languishing in a disease , pining in a prison , nor a poor vagrant , nor a disconsolate captive . But on the contrary , O my Lord , thou hast given me a residence , a prot●ction , a plenty , a sound mind , an healthful body , and liberty ; But most especially , that thou hast offered me sweet testimonies of thy present grace , and a blessed hope of future glory . Now , O my Lord , for every of these , and for all other the blessed evidences of thy love and goodness to me , I do from my soul acknowledg thy mercie , and bless , praise , and magnity thy great and glorious Name , for ever and ever . And , O Lord , keep me this night , under the same protection , and let the mercy of my God so preserve me , that neither sin nor danger , may make me miserable ; through the might of Iesus Christ my ever blessed Saviour . Amen . Vse the same intercession that is set for the Morning Service . THE Largest Forme FOR Private Exercise . Morning PRAYER . When thou addressest thy self to thy morning service , first frame thy mind to meditate of the glorious excellencies and presence of God : and worship him in this or the like manner . Our Father , which art , &c. O Most glorious and incomprehensible Lord God of heaven and earth , whose immense essence and infinite perfections no tongue can express , nor heart conceive . Before whose Dreadful Majesty the holy Angels vaile their faces , and the glorified Spirits cast their crowns . Thou , O Lord , art only worthy to receive Glory , Honour , and Power ; for thou hast created all things , and for thy pleasure they are , and were created . Therefore being sensible of my miserable nothing , poverty and dependency ; and admiring thy absolute and infinite excellencies , do throw my self , my soul and body , at the foot of thy Majesty , and do adore , and worship thy divine presence , acknowledging that blessing , honour , and power , is due unto thee , for ever and ever . Amen . A Confession . O Lord my God , who art a God of purity and holiness , and hatest the wayes of iniquity ; Though thou hast sentenced sin to a wages of death , and an eternal punishment , and hast declared a dislike of all wicked persons , and their performances ; yet , O Lord , wretch that I am , I have not ceased to do evill in thy sight , and to depart from all thy holy wayes . For I have yeelded my self too much to satisfy the vanity of my corrupt mind , and my unholy lusts , not considering their inconsistencie with the Kingdom of Christ . I have inclined my affections , desires , and designes , too much to present enjoyments , and suffered my heart to be betrayed by them , to a forgetfulness or thee , and departure from thee . O Lord , I have either altogether omitted the duties of thy service and worship , or performed them too loosely , and subordinately , or with too much hypocrisie , or confidence in them . I confesse I have every way lived unanswerably to the infinite mercies , and strict commandments of the Gospel : too much neglecting the great salvation , and the excellencies of the peace of Christ . O Lord my God , when I consider the iniquities I have committed in my mind , with evill thoughts ; in my tongue , in sinfull words ; and how much all parts and faculties have concurred as instruments of sin : how I have offended against the motions of thy Spirit , and my own purposes , against all thy lawes and all thy providences , in all my actions and employments , and in every part of my life ; my sins become an heavy burthen , too heavy for me to bear ; [ Here open thy soul to God in particulars ] so that for them , and all other my sins , I have justly deserved thy wrath and indignation , to afflict me in this life with signal punishments , and in the life to come with eternall torments Petition for Pardon . But , O Lord my God , give me a true and sincere repentance , such as thou shalt please to accept in Christ . O teach mine eyes to weep , my heart to break , my soul to mourn , for all my sins . O let my understanding alwayes perceive , and be convinced of their filthinesse , and deadliness ; even as when thou beholdest sinnes to punish them , or as when thou requiredst the blood of my Saviour to satisfie thy justice for them . Lord , help me to purpose against them , and truly to depart from them , as if the shame and unprofitablenesse , the curse , and the hell of them , were alwayes before me . And , O Lord , I beseech thee for thy tender mercies , and bowels of compassion sake , who canst not delight in the death of a sinner , to pitty my poor soul lying under the burthen of my sins . O my dear Iesus , let these wounds of my soul , be healed by thy stripes , and the divine justice that I have offended , be satisfied by thy dear sufferings . And since thou hast paid a price for my sins , and still intercedest for the pardon of them . O deliver me from the guilt and burthen of them , an unpeaceable conscience , and a miserable eternity , the just wages of them ; Through the merits of my dear Iesus , my Lord , and Saviour . Amen . Petition for Grace . O my most gracious God , I being sensible of my spiritual poverty , and inabilitie , to understand , desire , or think of the things of my peace , without thy assistance , do beseech thee in thy tender mercies , not to leave my soule to the guidance of my sinful nature , nor to give me over to my own vile affections , but rather grant me power , through thy holy Spirit , to crucify my lusts , and to deny my self in all things , that are inconsistent with thee . O strengthen me to encounter with the temptations of the world , and let not the seeming satisfactions of any outward enjoyment , betray my soul to forget thee , or to decline my obedience to thee . Lord , grant me the compleat armour of thy grace , that I may alwayes prevent the wiles of the devil , and overcome the powers and rulers of darkness , in their temptations . Give me a disposedness in all parts and faculties of soul and body , to exercise their offices in obedience to Christ . Enlighten my understanding , to mind heavenly things ; draw my will after thee , and command all my affections to thee . Fill me , O Lord , with every grace of the Gospel , whose exercise thou requirest of me , as a disciple of Christ . O make me able to live godly to thee in all parts of thy worship , righteously to men by the strict rules of justice , and soberly to my self in all temperance , and chastity . Lord , make me humble , sincere , meek , patient , and peaceable , and give me strength to obey the whole will of Christ , in all his commaudments : That having run the race that is set before me , I may obtain through thy undeserved mercie in Christ , the perfect peace of thy presence for evermore . Amen . The Thanksgiving . O ▪ Lord of Glory and Power , whose eye of providence runneth through the world , to guide , govern , and provide for all things ; in whom alone I live , move , and have my being , and from whom I have received , whatsoever comfort I enjoy . O Lord , my soul acknowledgeth thou hast done gracious things for me , and hast given me a large portion of thy fatherly mercies every way . I blesse thee , that when thou formedst me in my mothers womb , I received no signal defect in body or mind , and that thou hast since kept them both , from all fearful changes and deformities : And that when the sentence of death was upon me , in the common fall of Mankinde , Lord , thou gavest me thy dear Son to redeem my soul to a possibility of life . I thank thee for every grace and good work that may evidence thy Spirit in me ; and for that I have not committed every grosse wickednesse , to which nature and temptation have made me subject . I praise thy Name , O Lord , for all the comforts I enjoy , that concern this life , my health , peace , liberty , friends , and livelihood : and for the safety of my soul and body this night under the protection of thy sweet providence . Keep me this day by the same fatherly goodnesse , secure me from all sad accidents , that attend upon my frail estate ; and most especially keep me from all offences to thy divine Majesty . O let no temptation prevaile upon me , nor let my soul give way to any occasion of evill . Give me grace to perform to thee all that thou hast commanded me , and all the good thou hast put in my power . O let me so live this day , as if this night following were to be my last sleep , and to morrow the last judgement ; Through the might of Jesus Christ my Saviour . Amen . The interc●ssions are put after the evening prayer : being to be used both after morning and evening exercises . Evening PRAYER . The addresse to God by way of worship in the morning Prayer , the supplicant if he please , may now use also . Our Father , which art in heaven , &c. The Confession . MOst glorious Lord God , that inhabitest eternity , and art cloathed with Majesty and power ; I that am but dust and ashes , and thy poor creature , desire to fall low at the footstool of thy Glories , magnifying thine excellencies , and acknowledging my unworthiness , to lift up mine eyes to heaven , against which I have sinned ; or to appeal to those mercies , which I have so much neglected , and abused . For , Lord , when I consider my self , I am nothing but a masse of corruption and sin ; to which I have made all the faculties of my soul , and members of my body , ( which were created for good works , and thy glory ) to become instrumental . And all those excellent lawes , which thou hast set before me to be the rule of my obedience , I have both lightly regarded , and wilfully transgressed , in the whole course of my life . Such , O Lord , as concern thy self and thy immediate worship , I have either altogether omitted , or carelesly perform'd ; in my dealings with men , I have not so strictly as I should , observed that rule of Christ , to do to all men , as I would they should do unto me : neither have I been so carefull to observe the holy lawes of Christ concerning my self , as I should , in a temperate , chaste , and sober conversation . And as I have contracted a heavie burthen upon my soul , by the sinfulnesse of my whole life , so have I this day in particular , added much to my former wretched account . For I have not restrained my thoughts from vain imaginations , nor set a strict watch before the door of my lips , to prevent sinful and impertinent discourses . Lord , I have been too dull & remiss in thy service , too negligent in the duties of my calling , too carelesse of the opportunities of doing good to others . And though thou hast given me this day as another day of grace ; yet I have made in it , little ot no progress , in the way of my salvation : that shouldest thou deal with me according to the carriage of my soul this day before thee , thou mightest justly deny me another day of mercie , and leave me to my selfe , and to the said wages of my sins for evermore . For Pardon . But , O Lord my God , whose mercies are over all thy works , and hast graciously promised to forgive and to accept a poor penitent soul , returning to thee in sorrow and true repentance , have mercie upon me , have mercie upon me : O hide not thy face from me , nor cast thy servant away in thy displeasure . Remember not my sins and offences , but think thou upon me according to thy great goodnesse . And though I come to thee with a weak faith , and an imperfect sorrow , even with such a repentance as ought to be repented of : yet , Lord , accept of me ; for I come in the plea of my Saviours blood , that satisfied thy justice for all my sins . Deny me not therefore , O Lord , the benefits of his blessed death and passion , let my soul have a portion in the rich price of that blood , by which I may have peace and reconciliation with thee , my God , for evermore . Amen . For Grace . O merciful Father , in the humble sense of my own insufficiencie , not only not to do , but not to think of any thing in concernment to my salvation , without thy grace ; I do humbly beseech thee , in thy tender compassions , to help me with thy divine assistance , that I may be able to live conformably to the example of Christ , and the strict holinesse of the Gospel . O convince my judgement , that there is no peace nor profit in the wayes of sin ; and incline my will , and ingage all my affections to the pursuit of spirituall things , as the chiefest good . Let not , O Lord , my carnal lusts and affections , nor any thing that is desirable in the vaine world , nor the policie of the devil , deceive my soul , to neglect my dutie to Christ , or the things of my eternal peace . Lord , make me sincere , and exemplarie in thy worship and service , diligent in my calling , and just in all my actions : make me charitable to my power to all that want me , and strictly sober , chaste , and temperate in my self , and in the use of all thy creatures . Lord , help me to be such , as I may please thee in all thy wayes , and as I may comfortably appeare before thee , when I come to death or judgement : Through the might of Iesus Christ my blessed Saviour . Amen . Thanksgiving . O Glorious Lord , who art my good God , and gracious Father ; thou hast from time to time given me large expressions of thy love and goodnesse , even when for my rebellions against thee , and forgetfulnes of thee , I might before this time have been cast off from thy protection , and made a spectacle of thy justice to others in some signal punishments . O Lord , how great is thy goodnesse , that I can still sing a song of praise for mercies , when I might justly at this instant have been in sackcloth and ashes , breaking my soule with sorrow , for some great infelicity ! Especially my soul blesse the thee , that my Redeemer liveth , and that I still live capable of that redemption , and have had another opportunity to sorrow for my sins in an hour of acceptance , and am not desperately howling for them in a remediless eternity . I praise thee for every portion of preventing and assisting grace , for everie good thought , desire , and work I have done by the help of grace , and for every comfort I have this day enjoyed . They are thine , O Lord , thy Name be praised . And now to the same protection that hath this day , and all the dayes of my life , preserved me ; I commit my soule and body , and all that I have this night : Lord , cover me with the wings of thy power , and fatherly mercies : keep my soul in my integritie to thee ; and let me enjoy my natural rest , as thy blessing , free from all sad accidents , and trouble , through Iesus Christ my Saviour . Amen . Intercessions to be used both morning and evening , which the supplicant may shorten by using an intercession of the lesser forms . For the universal Church . O Lord , defend the borders , and peace of thy whole Church , from the invasion of the Turk , and all other enemies abroad : and from the great increases of Atheisme , and ruining factions , in its own bosom . Direct all Christian Kings , Princes , and Magistrates , to lay aside the interests of the world , and to concurre sincerely to uphold the Kingdom of Christ . Enlarge the borders of the Gospel , that the nations that sit in darkness , may see the great light of Christ : and that the Iewes may be convinced to an acknowledgement of him . Reduce all those to Christ , that are departed from the faith ; bring into the way of truth , all that have erred , and are deceived : and let all that profess the Name of Iesus , agree in truth , unitie , and concord , through Iesus Christ my Saviour . Amen . For the Churches of CRIST in these Nations . O merciful Father , bless the Churches planted in these Nations , let them be precious in the eye of thy mercie , and defend them with an especial protection Let them not have the reward of this peoples crying sins , nor feel the effects of thy just deserved vengeance . O disapppoint the designs of the enemies of their peace : preserve a never-failing Ministerie to uphold thy wotship ; keep thine ordinances from contempt : and though thine enemies have disturbed their peace , and dishonoured their profession , yet let them not have power totally to waste thy holy vineyard . Let this poor people see their seducements that they may return from their follies , and factions , to serve thee , with peace , unitie , and holy lives , through the might of Iesus Christ . Amen . For the afflicted . O most dear and gracious Lord , who delightest in the exercises of mercie , and art a strong tower for the distressed to flie unto ; I humbly beseech thee to give the comforts of thy countenance , and ready help to all that are in distress and miserie . Have mercie , O Lord , upon all that are now a dying , assist their spirits in the difficulties of that hour . Appear with comfort and peace to the soules , that are oppressed with the heavie sense of their sins . Raise up friends and supports , for the desolate , fatherless , and diseonsolate widowes . Pitie and help all prisoners , captives , and all that suffer banishment , povertie , and oppression : hear their cries , and help them . Let these , and all others that are in misery , and heaviness , find peace , patience , and contentmen in thee : And grant that their light afflictions here , through thy infinite mercies in Christ , may be exchanged for an exceeding weight of glorie eternally hereafter , for Iesus Christ his sake my Saviour . Amen . For Parents . Look down , O Lord , with thy especial mercies upon my Parents , and make them thy children by adoption and grace . Accept of their repentance , receive their prayers , and assist them to do the will of Christ . Comfort them in their ages , and afflictions : Teach them to number their daies , and everie day to be providing for their departure in the peace of Christ . Lord , pardon all my acts of disobedience to them , and give me an heart alwayes ready to honour , obey , and comfort them , all their dayes , through Iesus Christ my ever blessed Saviour . Amen . For Children . O merciful Father , as thou hast given me the blessing , to have children born to me in the flesh , so give them grace , to be born to thee in the Spirit . Make them true lovers of Thee , and Religion ; and tender in the preservation of every circumstance of it . Keep them in these common departures from the faith , that they may not be seduced to errour and faction , nor be betrayed by ill examples to prophaneness and Atheisme . Let their estate in the world be neither too prosperous , lest they forget thee , nor too adverse , lest they be discouraged : let their educations and callings be honest , and not subject to great temptations . Lord , make them just , merciful , sober , and true followers of Christ in this world , and partakers of his glories in the world to come , through Iesus Christ my blessed Lord . Amen . Occasional PRAYERS . A prayer to be used before the receiving the blessed Sacrament . O Merciful Lord , I being invited at this time to receive the blessed Sacrament , ( to the performance of which I stand bound , by my obedience to the Gospel , and those many excellent ends for which it was ordained , ) do humbly beseech thee to create in me a value , esteem , and desire of it , proportionable to so great a blessing . O make my soul hunger and thirst after my blessed Iesus , and the excellent purposes of his death and passion , which are communicated to me in that Sacrament . Lord , make me as willing to shew forth his death by this part of my Christian dutie , as I would be ; to partake of the comfort of the same death , to the salvation of my soul . And then fit me with thy grace , that I may be a worthy receiver of it : Give me a beleeving , penitent , and charitable heart , such as befits the entertainment of so great a guest : especiallie , give me grace to come with that reverence of soul and body , that may signifie a discerning the Lords body . And grant , O Lord , that the bread and wine , that shall be blessed for me , may spiritually become the communion of the Body , and blood of Christ to the salvation of my soul , through the same Iesus my blessed Saviour . Amen . In time of sicknesse . Most merciful Father , who hast pleased to visit me with sickness , and to lay thine hand upon me : make me to acknowledge my visitation to be an effect of thy particular and fatherly providence upon me , that my soul may say , thou of very faithfulness hast afflicted me . Lord , sanctifie it unto me , and make me capable , through thy grace , of all those blessed ends , which thou propoundest to thy self , when thou correctest thy children . Let my bodily distemper , cure my soules infirmities ; and that I may learn thereby to hate sin , and fear thee ; to see the vanity of worldly dependencies , and to flie unto thee , as the only refuge . Lord , let not the vanities of my health and prosperity be now laid to my charge ; but accept of my repentance and sorrow for them , and grant me a peace and reconciliation with thee , through the blood of Christ . In my straits , let me look up to thee with comfort , as to a gracious Father : O do not appear to me in terrour , as a dreadful Iudge . Lord , I am thy servant , do with me as it pleaseth thee , yet for thy mercies sake , lay no more upon me then what thou seest necessarily to conduce to the salvation of my soul . If it pleaseth thee that I survive this affliction , O let me live answerably to thy gracious intention in chastising me , and to all those my holy purposes and promises made unto thee in this my visitation ; that these light afflictions may be advantages to me ; to the obtaining the exceeding weight of Glory , Through my dear Saviour and Mediatour Iesus Christ . Amen . If the sicknesse appear dangerous , then adde this Prayer . O , Lord my God , in whom alone is the power of life and death , and who precisely knowest the number of my daies , be pleased to go along with me in mercie to my last hour . And if it be thy pleasure , to order this sickness to end in my death , Lord , make that the entrance to a blessed life . Help me in all my natural , and spiritual distresses , let neither my paines nor my sins make me impatient , or unconfident . Lord let not my faith in Christ , nor hope of thy mercie faile , in the bitter hour : O let the light of thy countenance break through the terrours of death to comfort me , and let thy Spirit assist me when my strength faileth me . Grant , O Lord , that my death be neither very tormenting nor uncomelie ; and when my soul shall depart , O receive me into the resting place of thy glorie , for Iesus sake my only Saviour and Redeemer . When thou hearest any of thy neighbours to be very weak in sickness : Pray for him in this manner . O blessed Lord , and fountain of mercies , I humbly beseech thee to look , with thy tender compassions , upon thy servant A. B. Give him faith to depend upon thee , patience to submit unto thee , and thy Spirit to comfort him in whatsoever afflictions thou shalt lay upon him . Accept of his repentance and final preparation for the peace of his soul in Christ : accept of his addresses to the throne of Grace ; hear , and help , when he calls upon thee . Make his bed in the time of his sickness , and provide for him all things needful in his distress , both for soul and body . If it be thy will , raise him up to his former health , but with an ingagement upon his Spirit , to live answerable to thy mercies and deliverances : and if it be thy will to take him out of this life , O assist his Spirit in the terrours of a dying hour , and receive his soul into the armes of thy mercy , through Iesus Christ my blessed Saviour . Amen . A Prayer to be used by a woman great with child . O Lord God , who hast blest my womb with conception ( for which I praise thy providence ) and with that conception hast made me a partaker of the sorrow , common to my sex , for the sin of my first mother ; grant me a part in the promised seed of a woman , my Lord Iesus , who came to bruise the head of the Serpent . And though he hath not delivered me from the trouble and miseries of my body ; yet , O Lord , give me deliverance by him , from the sin of my soul . Lord , keep me from sad accidents , and from an untimely birth . Give my childe a perfect shape , and fitted for right senses , and a good understanding . Grant it a naturall birth , and me patience for the pain ; and a prepared soul , for the perill of it : when it shall be borne , grant me a safe recovery , my childe a timely Baptisme , that it may afterward make profession of the faith of Christ , and through thy grace may lead an holy life , Through the same Iesus Christ my blessed Saviour and Redeemer . Amen . A Prayer to be used before , and in a journey . Almighty and merciful Father ; who with thine eye of Providence , that runneth through the world , beholdest me wheresoever I am , in all my wayes and actions : who leddest thy people through the wildernesse by a marvelous guidance , and didst direct with safety the Wise men by a Starre to our blessed Saviour : Defend me in this my journey from all kinds of dangers , from all temptations to sin , and forgetfulness of thee ; from the hands of evill men , and all sad accidents whatsoever . Blesse my design , and all my relations that I have left behinde me : grant that I may go in safety , and return in peace through the might and mediation of Christ my Saviour . Amen . A short Prayer to be used by all , at their entrance into the Congregation . And I desire it may be taught to children , as a means to oblige them to a mindfulnesse of Gods service . MOst dreadful Majesty , who hast promised thy presence with them that are most met in thy Name : give me grace to serve thee reverently , as in thy presence ; and to perform my duty in thy worship acceptably , to thy Glory , Through Jesus Christ . Amen . An Exercise of Humiliation , to assist humble penitents upon days of their private fasting , and for a due examination of themselves before the receiving of the blessed SACRAMENT . A PSALM . O Lord , rebuke me not in thine indignation , neither chasten me in thy displeasure . For thou art a God that hast no pleasure in wickedness : neither shall any evill dwell with thee . Such as be foolish shall not stand in thy sight , for thou hatest all them that work vanity . Have mercy upon me , O God , after thy great goodnesse : according to the multitude of thy mercies , do away mine offences . Wash me throughly from my wickedness : and cleanse me from my sins . For I acknowledg my faults : and my sin is ever before me . Against thee only have I sinned , and done this evill in thy sight : that thou mightest be justified in thy saying , and clear when thou judgest . My misdeeds prevail against me ; O be thou merciful unto my sinnes . I will therefore confess my wickedness , and be sorry for my sinne . Turn thy face away from my sins : and put out all my misdeeds . For thy Names sake , O Lord , be merciful ▪ to my sin , for it is great . For my wickednesses are gone over my head , and are like a fore burthen , too heavy for me to bear . Withdraw not thou thy mercie from me : let thy loving kindness and thy truth alwayes preserve me . O Lord , let it be thy pleasure to deliver me : make haste , O Lord , to help me . Haste thee to help me , O Lord God of my salvation . The confession of sins . I. O Lord God , Judge of all men and actions , I am a miserable and wretched creature ; made so , by my great rebellions against thee , and departures from thee : having all the daies of my life multiplied my transgressions before thee . I humbly confess I have too much inclined my will to the bent of my sinful nature , and corrupt desires ; too often satisfying my sensual appetite in forbidden enoyments . And when the inward voice of thy Spirit hath checkt me , and thy grace impowered me , to contend with my unlawful desires ; I have suffered my carnal part to prevail against thy Grace , and my duto to Christ . [ here call thy self to particular observations of thy actions ] So that Lord , thou mightest in justice have left me upon the account of a carnall estate , which is death , and enmitie against thee , and cannot please thee . But O Lord , be merciful unto me , and pittie my soul for thy blessed Iesus sake . And let that degree of spiritualitie that is in me , ( though very weak and imperfect ) upon my present sorrow , and promise of future amendmen , be reckoned for a state of Grace , Son-ship , and peace with thee , for my blessed Saviours sake . Amen . II. Lord , I am miserable and wretched , for I have too much embraced this present world , the love of which is inconsistent with all love to , and from thee . I have ingaged too many thoughts , and cares , and too strong designes , for temporall things : I have had too great a fondness for the honours , pleasures , profits , and friends of this world . [ here bewaile thy miscarriages herein ] So that in justice thou mayest cast me off , as having too much of the world in me , for Christs Kingdome . But , Lord , be merciful unto me , and accept of my weak and imperfect attempts , to despise the world , and to lay it aside ; and my present sorrowes for my present miscarriages : that I may through thy mercies in Christ . be accounted one , ( though of the least and lowest ) of Christs Kingdom of Grace here , and may have my portion of his Kingdome of Glory hereafter . Amen . III. Lord , I am miserable and wretched ; for I have , in some part of my life , contracted , and lived in many habits of sin , as of , &c. [ here account before God the remembrance of them ] whereby I have been sold under sin , and in a state of death , and enmity to thee ; subject to every lust , and prostitute to every temptation . But , Lord , be merciful unto me , and through thy infinite mercy , let me stand in the account of a New man , and under a free pardon of such sinful habits , as if they had never been : and that I may now appear , washed , sanctified , and justified in the Name of the Lord Jesus , and by the Spirit of my God . Amen . IV. Lord , I am miserable and wretched , for besides my sad state of habitual wickednesse , I have multiplied an innumerable number of actuall transgressions , which surpasse the number of the starres , and are an heavy burthen , too heavie for me to bear . If I measure my sins by my time [ here mention the years of thy pilgrimage ] Lord , I confesse , that in every day that I have lived , I have heaped sin upon sin , & iniquity upon iniquity : If by thy laws ; Lord , I acknowledg there is no one precept of Christ that I have not transgressed , having sinned against all the Commandments that concern my living godly to God , justly to men , and soberly to my self [ here account by the rules of life in the preceding larger Catechisme . ] If I measure my sins by the exercises of all the faculties and parts of my soul and body , I confesse O Lord , that all of them , in their several offices , have been made instruments of unrighteousnesse [ here account the miscarriage of every faculty , sense , and member ] For all which , O Lord , I have deserved thou shouldest blot me out of the book of life , and deliver me up to a state of death and reprobation . But , Lord , be merciful unto me , and accept of my hearty sorrow for these my sins , my purpose against them , and sincere endeavour to forsake them ; that I may be accounted capable of the grace of the Gospel , and pardon in Christ . Amen . V. Lord , I am miserable and wretched , for thou hast required an uncessant course of service to thy self , both publick and private , in constant prayer , praises , and worship , and a pure intention to glorifie thy Name in all of them : But I have either altogether omitted them , or have bin very slight and imperfect in the perrformance of them , or have corrupted them with the mixture of many mean ends , and designes . [ acconnt thy failings herein ] Lord , thou hast obliged me to abound in righteousness and every good work , and to do good to all men to my highest capacity . But I have neglected the opportunities , and have often changed them into pleasures , and worldly satisfactions . [ confesse thy particular omissions ] Lord thou hast required of me diligence in my calling , and a just , peaceable , and charitable conversation with all men : But I have not been so watchful as I should have been in the use of my time , nor so careful in my words and actions of doing to all men , as I would they should do to me . [ here charge thy soul with thy failings herein ] And now , O Lord my God , if none shall enter into thy Kingdom , but those that keep thy Commandements : where shall I appear , that am justly chargeable with all these omissions ? But , O Lord , be merciful unto me , and for Jesus sake pardon to my soul these great neglects of my duty to thee : and graciously accept of my former weak and imperfect endeavours to perform them , my present sorrow , and future amendment , to the comfort and peace of my soul . Amen . VI . For , O Lord my God , I have no hope but in thy mercy , and in my blessed Jesus : in whom thou hast promised pardon to all sincere penitents , and entered Covenant with us , to be merciful to our unrighteousnesse and our sins , & to remember our iniquities no more . O Lord , make good this thy gracious promise to my sinful soul , & for my dear Jesus sake , forgive unto me all these sins of which I have pleaded guilty before thee , and all other my secret and unremembred transgressions . And , O merciful Father , furnish my soul with thy divine Spirit , which may ( according to thy promise ) write thy holy lawes in my mind , and in my heart . Strengthen me in the inner Man , that I may crucifie all my lusts , and overcome all the deceits and temptations of the world , and the devill . Lord , turn the stream of my affections to things above , and make mee diligently pursue them : Give me grace to hate and forsake every sin as death and hell : that in the whole course of my remaining life , I may deny ungodlinesse , and all worldly lusts , and live soberly , righteously and godly in this present world : through Jesus Christ , my onely Saviour and Redeemer . Amen . Lord , have mercy upon me . Christ , have mercy upon me . Lord , have mercy upon me . Our Father , which art in heaven , &c. A Form for the Services of God in a FAMILY . Morning PRAYER Our Father , which art , &c. Confession . O Lord our God , who art infinite in thy glories and perfections , incomprehensible in thy power and Majesty : before the brightnesse of whose holy presence the Angels vail their faces , and at the foot of whose Majesty , the glo●ified Spirits cast their crownes : How much more unworthy , are we poor sinful dust and ashes , to appear in the presence of so holy a God ; whom we have so heinously offended , in thought , word , and deed , through the whole course of our lives ? For , O Lord , we confess , that though thou hast declared how displeasing all sin is in thy sight , and hast manifested thy displeasure , by the fearful punishments of wicked men : yet miserable wretches that we are , what little regard have we had to fulfill thy will , or to depart from the ways of sin ? We have still suffered our base lusts too much to prevail upon us , and the pleasures & profits of the world to surprize , and carry away our hearts ; And when we have found our selves industrious , and exact , in the pursuit of worldly things , how faint and imperfect have we been , in doing the work of Christ ? So that shouldest thou , O Lord , condemn us , for these our sins , and for the breach of all thy holy laws , in our loose and vain thoughts : in our sinful words , uttered in passions , merriments , and other impertinent discourses : and in all our actions against piety , justice , charity and sobriety ; how justly mightest thou execute thy displeasure against us , and make this day a day of vengeance to us , to deprive us of all present comforts , and to scal us up to everlasting torments ? Petition for pardon of sins and grace . But , O must gracious preserver of men , who hast not appointed us for wrath , nor wouldest that any should perish , but that all should come to Repentance : Create in us , O Lord , by thy holy Spirit , a true and sincere repentance , speedily and faithfully to turn from all our evill wayes : And do thou fully forgive us the sins we have committed , even for thy fatherly mercies sake , even for thy Jesus sake , who hath satisfied thy justice for them . O Lord , we beseech thee to deliver us from the burthen and guilt of them : from thy vengeance , and the sad effects of them , in temporal and eternal punishments . And now , O Lord , we humbly acknowledge , that we are unable to do any thing of our selves , that may please thee , without the assistance of thy grace , and thy Christ strengthening us . O blessed Lord , give us thy grace , O dear Jesus , afford us thy strength , that we may be able to perform to thee all our duties , as thy disciples ; and yeeld obedience to all thy Commandments . Raise up our thoughts , desires , and designes , unto thee : secure our affections to heavenly things : and let our souls stand alwayes ingaged to do the will of Christ . Lord , help us to watch over our selves , that neither the lust of the flesh , the love of the world , nor the temptation of the devil , may take us off from our love to thee , desire of thee , nor faithful obedience to thee : and that we may ever hereafter , live a podly , righteous , and sober life , to the Glory of thy Name , & the present , and eternal peace of our soules , through the precious merits of Jesus Christ our Saviour . Here I desire that the Master of the family , or who is concerned in the performance of the service for the family , would here interpose some of Davids Psalmes , and if he think fit a Chapter also in a judicious order . And after either , or both , let the whole company joyn in one profession of the faith , sayng . I beleeve in God the Father Almighty , &c. After which , let this short Petition be used , as was taught in the former private Form . O Lord , preserve our soules in this faith , let us not depart from it , through any temptations . Give us grace constantly to continue in the profession of it , all the days of our life , Through Jesus Christ our Saviour . Amen . But when the employments of the Family be such , as there is not time for these interpositions , then go on directly to the Thanksgiving . O Blessed Lord God , the giver of all goodnesse , and the fountain of Comfort , who art pleased to engage a particular providence , to the governing and disposing of every creature ; we humbly acknowledge our necessary dependence upon thee , and that every comfort we enjoy , is but what we have received from thee . O what shall we render unto the Lord , for those innumerable mercies we have received in all parts of our lives ? We blesse thee for the summe of all metcies , the redemption of our soules by the blood of Christ , and for the particular work of thy grace upon us . We praise thee for all thy temporal blessings , our health , plenty , & peace , that thou hast kept us this night past , from all troubles , and sad accidents ; and that we are here together in a condition to blesse thee , in an universal safety this morning , when justly for out sins , we might have set down in ashes , bewayling some great infelicity . And since , O Lord , thou hast put our soules , and bodies , and all that we have , in thine own hand , to dispose of as it pleaseth thee : O keep them , gracious God , according to thy tender mercies , from every evil , to which sin , and a miserable nature , have exposed them every moment . O keep our soules , that we may not be surprised nor overpowered by any temptation to sin against thee , this day . Lord , give us wisdom to balance every action , by its concernment to us at our dying hour , and enable us to be doing something that may make out account comfortable at the great day of Christ . Draw our affections nearer to heavenly things , and increase in us a greater care , diligence , and earnestnesse in doing the will of Christ ; that we may this day live acceptably to thee , and after a constant perseverance in well-doing to our lives end , we may obtain a portion in thy eternall glories , through thy free grace , and undeserved mercy in Iesus Christ . Amen . The intercession . O most merciful Father , thou hast tyed us , by the charity of the Gospel , to pray for all men : O be merciful to the Nations , that sit in darkness , and to thy ancient people the Iewes , let the Sun of righteousness , with healing in his wings , rise upon them ; that they may see & acknowledge the things of their peace in Christ . Preserve thy universal Church , from all the enemies of the faith of Christ , and from the sad effects of its own differencies and distractions . Protect these Churches from their present dangers , and great distempers every where . Bless , O Lord , our Parents , children , friendr , and relations . Comfort all in affliction and trouble ; Bring them into the way of truth , that are in errour : forgive and bless all our enemies : Gather us altogether to the resting place of thy Glory , through the merits of Iesus Christ our Saviour . Amen . THe Grace of our Lord Iesus Christ , and the love of God , and the fellowship of the holy Ghost , be with us all evermore . Amen . Evening PRAYER for a Family . Our Father , &c. Confession . O Most infinite and Glorious Majesty , Lord God of heaven and earth , who hast granted us , poor creatures and wretched sinners , the mercy to appeal unto thee , as unto a merciful and Gracious Father : who might justly for our sins , stand now confounded at thy presence , as before the face of an angry Judge . For , Lord , who have ever provoked thee to anger , if we have not ? who were ever justly accounted sinful , if we are not ? For if thou accountest our sins by our time , what moment is it , in which we have not offended thee ? if by the instruments of action , what faculty of the mind , affections of the heart , what sense or member of the body , have not been employed to sin against thee ? if thou numbrest our sins by thy holy lawes , which of them that concern , either our duties to thee our God , our righteous carriage to others , or the sober use of our selves , or thy blessings ; have we not transgressed ? So that there appears a numberless number of sins before us , such as become an heavie burthen , too heavie for us to bear . And yet , O Lord , as if it had not been enough , to have thus offended thee in the former part of our lives , we have this day added to the sad account , by many sinful imaginations , which we have given our mindes leave to multiply ; by many offensive & sinful words , by many omissions of serving thee , and doing good to others ; and by many acts that cannot but displease thee . That shouldst thou deal with us accordingly , thou mightest justly cast us off from thy protection , deprive us of our present comforts , and sweet enjoyments ; and make us miserable by the effects of thy wrath , here and eternally . Petition for Pardon and grace . But , O Lord of mercy , though thou hatest sin in it self , and wicked men that continue in it , yet are thy armes alwayes open to accept , and thy mercies ready to pardon all them that acknowledge and forsake their sins . We beseech thee therefore , O Lord , enable us truly to repent us of all our sins , that we may sorrow for them , and sincerely abhorre them ; that we may have real purposes against them , and faithfully forsake them all the dayes of our lives . And then , O Lord , be graciously pleased to forgive all those our sins unto us , acquit us of the guilt , unload us of the burthen of them , and do thou accept of the blood of Christ in full satisfaction for them . O Lord , impute them not unto us , either to punish us for them in this world with miseries and sad accidents , or in the world to come with eternal torments . And , Lord , do thou help us for the time to come with thy grace , or we yet perish . O enlighten our understandings and judgements , with all spiritual wisdom , that we may know and approve the things that are excellent : incline our wills to pursue them , and ingage all our affections to them . Wean us from the love of the world , and let our soules hunger and thirst after righteousnesse . Grant that we employ our selves in all our worldly labor & cares for the things of this life , with affections so subordinate to spiritual things , that we may first seek the Kingdom of God and its righteusnesse , and use the world as if we used it not . Lord , keep us intire in our obedience to Christ , that we may upon no temptation depart from the strict holiness of the Gospel : Lord , make us humble , meek , peaceable , just , and charitable : make us zealous for thy glory and truth , careful of doing good to others , and of keeping our selves undefiled members of Christ , to our last end : Through Jesus Christ our Lord and Saviour . Amen . Here I also desire the supplicant may interpose the reading of Psalmes , a Chapter , and the Beleef , as in the Morning Service . The Thanksgiving . O most blessed Lord God , who art the fountain of blessing , and Father of mercies , who by thy providence , orderest all our particular conditions for us , in which , we every where observe great evidences of thy love and goodnesse to us ; We humbly acknowledge our necessary dependence upon thee , and do confess to thy Glory , that every comfort we enjoy , is of thy free gift and bounty . We desire therefore according to our bounden duty , to offer up unto thee this evening sacrifice of praise and thanksgiving , for all thy mercies and sweet providences to us . Especially our souls magnify thy divine love , that thou hast given us thy Son , our Iesus , to pay the price of his blood to satisfy thy justice for all our sins : That thou hast engaged us , by being born , and living under the meanes of Grace , to make profession of the faith of Christ ; and that thou hast not set us in the region and shadow of death . We bless thee , O Lord , that thou hast given us power , in any measure to love or fear thee , to desire and intend heavenly things ; and that thou hast not given us up to a reprobate mind , nor to be led away with the errour of the wicked , to fall from our stedfastness . We praise thy Name for the blessings of this life , for the present estate and condition in which thou hast placed us , and therein , for our portion of health , peace , friends , and provisions to live ; all which , before this time , thou mightest have justly taken from us , for our manifold provocations . Blessed be thy providence , for the mercies of this day past , thou hast given us hearts in any measure to serve thee , and hast sweetened our affaires and enjoyments with any proportion of peace and contentment : That we have been delivered from all fearful accidents , such as might have made us to sit down in wo , and filled our souls with amazement and sorrow . Lord , place us this night also under thy divine protection and providence . Free us from all terrors and affrightments , and the sudden surprise of any danger or accident , and when we awake and rise , grant , O Lord , that we may proceed in the way of good living , and so persevere in it , all the dayes of our lives ; that when we come to our last sleep , and period of our time , we may rest in , and with thee , to all eternity ; through thy infinite mercies in Iesus Chhrist our Saviour . Amen . Let the intercession be the same that is used in the morning Service . The lesser CATECHISM FOR CHILDREN . BY VV. SMYTH . THE Lesser CATECHISME for Children . QUESTION . VVHat is the best thing to be desired , and laboured for ? ANSWER . To be saved . Quest . How is it to be obtained ? Ans. By the free gift of God in Christ . Quest . To whom will he give so great an happinesse ? Ans. To all them , that perform the conditions of the Gospel-Covenant . Quest . What are those conditions ? Ans. These three : to Beleeve , Repent , and Obey the Commandments of Christ . Qu. Thousaidst thou must believe : And what are the Articles of thy Christian faith , as they are contracted into one summe , called the Apostles Creed ? Ans. I beleeve in God the Father Almighty , Maker of heaven and earth , and in Iesus Christ his only Son our Lord , which was conceived by the holy Ghost , born of the Virgin Mary , suffered under Pontins Pilate , was crucified , dead , and buried . He descended into hell , The third day he rose againe from the dead , he ascended into heaven , and sitteth at the right hand of God , the Father Almighty : from thence he shall come to judge both the quick and the dead : I beleeve in the holy Ghost : The holy Catholick Church : The Communion of Saints : The forgivenesse of sins : The Resurrection of the body , and the life everlasting . Amen . Quest . What doest thou chiefly learn in these Artieles ? Ans. First , I learn to beleeve in God , who made me and all the world : Secondly , in God the Son , who redeemed me and all Mankind : Thirdly , in God the holy Ghost , who sanctifieth me , and all the elect people of God . Quest . What else art thou bound to beleeve ? Ans. All other holy truths , as they shall be administred to me : especially all the promises of the Gospel , to be relyed upon ; & the commands to be obeyed . Quest . The second condition of the Gospel is to repent , and what is that repentance ? Ans. After a hearty sorrow for , and an humble acknowledgement of my sins , a total departure from them . Quest . But are there no sinnes which may consist with this state of Gospel-repentance ? Ans. Yes , Sins committed in ignorance , through infirmity , or by supprise in a sudden temptation ; if we be truly humbled for them , and constantly strive against them . Quest . What sinnes are not consistent with that estate ? Ans. All wilfull and deliberate courses of sinning ; and a customary continuing in any known wickedness . Quest . The third condition of the Gospel of Christ , being to obey his Commandments , among which are accounted the Ten Commandments : and what are they ? 1. THou shalt have no other Gods but me . 2 , Thou shalt not make to thy self any graven Image , nor the likenesse of any thing that is in heaven above , or in the earth beneath , or in the water under the earth : thou shalt not bow down to them , nor worship them : For I the Lord thy God am a jealous God , and visit the sins of the fathers upon the children , unto the third and fourth generation of them that hate me , and shew mercy unto thousands , in them that love me , and keep my Commandments . 3. Thou shalt not take the Name of the Lord thy God in vain : For the Lord will not hold him guiltlesse that taketh his Name in vain . 4. Remember that thou keep holy the Sabbath-day , six dayes shalt thou labour , and do all that thou hast to do : but the seventh day is the Sabbath of the Lord thy God . In it thou shalt do no manner of work , thou , and thy son , and thy daughter , thy man-servant , and thy maid-servant , thy cattell , and the stranger that is within thy gates : For in six dayes the Lord made heaven and earth , the sea , & all that in them is , and rested the seventh day , and hallowed it . 5. Honour thy Father and thy Mother , that thy days may be long in the land , which the Lord thy God giveth thee . 6. Thou shalt do no murther . 7. Thou shalt not commit adultery . 8. Thou shalt not steal . 9. Thou shalt not bear false witness against thy neighbour . 10. Thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his servant , nor his maid , nor his oxe , nor his asse , nor any thing that is his . Quest . Are there not other Commandments of Christ besides these , which are properly the precepts of the Gospel ? Ans. Yes : many : which may be observed by diligent hearing the Gospel preached , and reading the books of the New Testament ; which together with the former Commandments , are reduced to these three principal heads . Quest . What are they ? Ans. To live Godly , Righteously , and Soberly . The first , respects my duties to God , The second to men , The third to my self . Quest . what is it to live godly , in such duties as respect God ? Ans. To perform to him all that worship , and service , that is due unto him , publickly , and privately . Quest . What duties art thou bound to perform to him publickly ? Ans. To joyn with the Congregation in the frequent receiving the holy Sacrament , in the publick prayers , and in hearing the Word of God read , and preached . And in all these , behaving my self with such reverence of body and mind , as befits the presence of so great a Majesty . Quest . What is that private worship , which thou art bound as a Christian to perform to God ? Ans. To offer up unto him the daily sacrifice of prayer and praise ; giving him the exercise of the affections of my heart , and all other parts and faculties of my soul and body ; to honour him with my substance , in the maintenance of his worship , and relieving the poor ; and to serve him truly all the dayes of my life . Quest . What is it to live righteously , in respect of our duties to men ? Ans. To yeeld all honour and obedience to the civil Magistrate : to submit my self to all my teachers , spiritual Pastors , and Masters : to love , honour , and succour my Father & Mother : to be civil and respective to all my betters . To invade no mans rights or dues ; nor to advantage my self by anothers losse ; and in all things , both in word and deed , to do to all men as I would they should do unto me . Quest . What is it to live soberly as to thy self ? Ans. Not to minde high things above my degree , but to behave my self contentedly in my present condition : to be temperate in eating and drinking : to be chaste in all my desires and actions : and to keep my soul and body undefiled members of Christ , and as becomes the temple of the holy Ghost . Quest . For asmuch as no man can do any thing without the grace of God , which he must continually call for , by diligent prayer . What therefore are the words of the Lords Prayer ? Ans. Our Father , which art in heaven , hallowed be thy Name , thy Kingdom come , thy will be done in earth as it is in heaven , give us this day our daily bread , forgive us our trespasses , as we forgive them that trespass against us : lead us not into temptation , but deliver us from evill : For thine is the Kingdom , the Power , and the Glory , for ever and ever . Amen . Quest . But is God to be sought by no prayers but this ? Ans. Yes . Here let the Master enquire into the childes progresse in the preceding Forms , or some other of that kinde , according to its capacity . Notes, typically marginal, from the original text Notes for div A93419e-1880 2 Tim. 1. 9. Tit. 3. 5. Eph. 2. 5. 8. 9. 2 Cor. 5. 18 Rom. 3. 24. Iohn 10. 28. 1 Ioh. 2. 25 Tit. 1. 2. 1 Thes. 5. 9 1 Tim. 2. 4. 2 Pet. 3. 9. Ez●. 18. 31. John 3. 15. Luke 13. 3. 1 Iohn 1. 9. Heb. 5. 9. 1 Thes. 2. 8. Ioh. 5. 47. Acts 8. 37. Io●. 8. 31. 1 Cor. 8. 4. Eph. 4. 6. Ioh. 4. 24. 1 Tim. 1. 17. Rev. 1. 4. Acts 4. 24. 14. 15. 1 Joh. 5. ● . Mat. 3. 17. Mat. 11. 27. Psal. 2. 7 ▪ Joh. 15. 26. Gal. 4. 6. Rom. 5. 12. Eph. 2. 1. 3. 1 Pet. 1. 18 , 19. Gen. 3. 15. Col. 1. 14. Heb. 2. 9. Col. 1. 21. Rom. ● . 3. Iam. 2. 21. Rom. 4. 18 , 19 , 20 , 21. Heb. 11. 8. Rom. 3. 28 Gal. 5. 4. Phil. 3. 9. Gal. 5. 6. Ia. 2. ●7 . 20. Phil. 1. 11. Col. 1. 10. Iam. 2. 14. Rom. 11. 20. 1 Cor. 9. 27. Heb. 4. 1. 1 Tim. 1. 18 Iam. 3. 2. Heb. 10. 22 2 Pet. 1. 10. 1 Cor. 10. 11. Eph. 2. 8. Rom. 10. 14. Rom. 6. 2. 22. 2 Cor. 5. 17. Gal. 5. 15. Eph. 4. 22. Col. 2. 11. Rom. 6. 12. 2 Tim. 2. 19. Col. 3. 5. 1 Iohn 1. 9. 2 Pet. 2. 32. 1 Ioh. 3. 6. 9. 2 Pet. 3. 14. 1 Iohn 18. ●0 . 1. 3. 2. Mar. 14. 71. Ioh. 8. 7. Gal. 6. 1. Iohn 8. 11. Gal. 5. 24. Mar. 14. ult. Rom. 6. 13 16. Heb. 6. 1. 1 Thes. 5. 19. 2 Pet. 3. 17. 1 Tim. 1. 19. Heb. 6. 6. Heb. 10. 26. 27. 28. 2 Pet. 2. 21 22. 1 Cor. 10. 12. Eph. 6. 12. 13 , 14. Mat. 25. 28 Phil. 2. 12. Heb. 2. 9. Heb. 10. ●9 Rom. 2. 4. Rev. 22. 17. Mat. 11. 28. Rev. 3. 20. Rom. 6. 21 Rom. 6. 1 Iohn ▪ 5. 3. Rev. 14. 2. 1 Cor. 7. 19 Eph. 5. 27. 1 Iohn 2. 6. Mat. 7. 21 ▪ Rom. 8. 1. 1 Cor. 6. 9. Gal. 5. 21. Heb. 12. 14. Tit. 2. 12. 13. Ma● . 1. 10. Rev. 22. 9. Joh. 4. 23. Mat. 26. 26. 1 Cor. 11 ▪ 23. Mat. 28. 19 Joh. 3. 5. Eph. 5. 26. Rom. 6. 4. Acts 2. 38. Tit 3. 5. 1 Cor. 12. 13. Gal. 3. 27. Acts 2. 38. 39. Mat. 28. 19 Col. 2. 11. Acts 16. 15 33. Acts 18 8. 1 Cor. 1. 16 Rom. 16. 17 , 18 , 19. 1 Cor. 11. 24 , 25. 1 Cor ▪ 10. 16. 1 Cor. 10. 16. 1 Cor. 1● . 28. 1 Cor. 11. 26. Acts 2. 42. Mat ▪ 26. 23 27. Luke 22. ●1 . Mat. 26. 2. 14 , 15. John 12. 6. 1 Cor. 10. 17. Verse 14. 1 Cor. 11. 21. 2 Cor. 12. 21. 1 Cor. 10. 45. 1 Cor. 11. 29. Heb. 10. 25. Act. 11. 26. Eph. 4. 11. 12. Luke 14. 35. Rom. 10. 17. Luke 1. 5 ▪ . Iam. 1. 22. Mat. 10. 40. Acts 1. 14. Acts 2. 42. Acts 3. 1 ▪ Acts 20. 36. 1 Cor. 14. 25. Eph. 3 ▪ 14. Heb. 12. 28. Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 2. Rom. 14 ▪ 6 Acts 12. 1. 2 Tim. 3 6 1 Cor 3. 17. 1 Cor. 11. 22. Exod. 20. 24. 1 Kings 9. 8 , 9. Luke 19. 46. Tit. 1. 5. Rom. 2. 22. 1 Cor. 9. 7 &c. S. Aust. l. de civ. Dei 18 c. ●2 . Rom. 6. 13 Mat. 22. 37 1 Joh. 2. 15. Luke 14. 26. Mat. 10. 37 H●b. 16. 19 ▪ 13. 16. Rom. 4 21. Heb. 11. 26. Rom. 8. 29. 30. Heb. 4. 1. 1 P●t. 1. 17 Mat. 10. 28. H●b. 4. 13. Phil. 4. 4. Rom. 5. 2. 11. 1 Cor. 13. 6. Luk. 10. 20 Mat. 7. 7. Mat. 26. 41 Joh. 14. 13. Joh. 15. 7. 1 Pet. 3. 12. 1 Tim. 2. 1 Acts 8. 22 Phil 4. 6. Jam. 1. 5. 1 Thes. 5. 25. Jam. 5. 15. Col. 1. 12. 1 Thes. 5. 18. Rom. 12. 12. 1 Thes. 5. 17. Psal. 5. 3. 59. 16. 130. 6. Dan. 6. 10. Psa. 55. 18 119. 164. Ps. 53. 4. Exod. 20. 7 Jam. 3. 10. Mat. 5. 34. Iam. 5. 12 Mat. 5. 34. Jam. 5. 12. Mat. 6. 16. Mar. 2. 20. Luke 2. 37 Mat. 17. 21 Acts 32 3 1 Cor. 7. 5. 1 Cor. 9. ult. 1 Cor. 11. 31. 1 The . 5. 22 Jam. 5. 5. Luke 8. 14 Mat. 25. 20 Col. 3. 14. Col. 3. 12. Gal. 6. 10. 1 Thes. 5. 14. J●m . 5. ult. 1 Pet. 4. 10. 1 Thes 5. 11 1 Cor. 1. 3 , 4 Mat. 5. 42. Mat. 25. 35 Heb. ●3 . 2. Jam. 1. ult. 1 Tim. 6. 19. 1 Cor. 16. 2 2 Cor. 8. ● . 2 Cor. 9. 6. Eph. 4. 28. Iam. 4. 3. Luke 6. 36. Mat ▪ 6. 20. Phil. 4. 18. Mat. 25. 40. Mar. 10. 30. Psal. 41. 1. Prov. 11. 4. Mat. 10. ult. Mat. 6. 14. Eph. 4. ult. Mat 5. 39. Rom. 12. 17. Mat. 5. 44. Rom. 12. 20. Mat. 5. 40. 4● . Luke 6. 27 28. Mat. 26. 51 Iam. 4. ● , 2 Iohn 1. 3. 15. Mat. 5. 22. Mat. 5. 25. Mat. 22. 39. Mat. 7 , 12. Rom. 13. 7. Mat. 22. 21 Rom. 13. 5 Tit. 3. 1. 1 Pet. 2. 13 14. Rom. 13. 2 Rom. 13. 4 Heb. 14. 17. 1 Cor. 16. 16. 1 Cor. 9. 7. ad 14. Gal. 6. 6. Heb 7. 8. 1 Tim. 5. 17. 1 Thes. 5. 12 , 13. 1 Cor. 4. 2. 1 Cor. 9 16 Col. 4. 17. 1 Tim. 4. 12 Acts 20. 28 Eph 5 : 25. 28. 1 Pet. 3. 7. Eph. 5. 22. 24. Col 3. 18. Tit. 2. 5. Gal. 6. 2 Eph. 6. 1. 2 Col. 3. 20. 1 Tim. 5. 4 Eph. 6. 4. Col. 32 1. 1 Tim. 5. 8 Eph. 6 5 , 6. Col. 3. 21. 23. 1 Tim. 6. 1 Eph. 6 9. Col. 4 1. 1 Tim. ● . 2 1 Cor. 6. 8 , 9. 2 Cor. 7. 2. 1 Thes. 4. 12. 1 Thes. 4. 6 Prov. 11. ● 1 Cor. 9. 7. 1 Cor. 7. 20. 1 Thes. 4. ● Luke 19 9. Ezek. 33. 15. Luk. 19. 8. Prov. 20. 17 Prov. 10. 2 Job 27. 16. 17 , 18. Job . 20. 15. Prov. 13. 11. Ex. 22. 25. Lev. 25. 35 &c. To which is referred Deut. 23. 19 Ps. 15. 5. Prov. 28 8. Ezek. 18. 8 Neh. 5. Luk. 6. 34. Rom. 12. 6. 1 Cor. 4 , 6 , 7. Rom. 11. 20. Rom. 12. 3 1 Cor. 15. 9. 1 Pet 3. 4. 1 Cor. 10. 10. Phil. 4. 11. 12. 1 Tim. 6. 6 , 7 , 8. 1 Cor. 10. 31. 2 Sam. 16 10. 1 Co● . 6. ult. Jam. 3. 6. 1 Pet. ● . 10 Eph. 4. 29. 1 Co. 15. 33. Tit. 3. 2. Mat. 7. 1. Eph. 4. 25. Eph. 5. 4. 2 Cor. 10. 15. 2 Cor. 6. 16 2 Cor. 10. 8. 1 Thes. 4. 5 Heb. 13. 4. Mat. 5 28. 1 Cor. 5 9 1 Cor. 7. 1 2 Pet. 2. 14 Rom. 13. 13. Luk. 6. 25. Luk. 21. 34 1 Pet. 4. 3. Eph. 5. 18. Isa. 5. 11. Amos 6. 6 1 Cor. 6. 10. Gal. 5. 21. Isa. 28. 8. Luk. 16. 24 Eph. 3. 20. 3● . Notes for div A93419e-10230 2 Cor. 3. 5. Joh. 6. 65. 1 Cor. 15. 10. Phil. 2. 13. 2 Cor. 12. 9. Phil. 4. 13. Rom. 14. 15. Rom. 5. 18 2 Cor. 5. 14 , 15. 1 Tim , 2. 6 2 Pet. 2. 1. Rom. 8. 32. Rev. 2 , 21. Phil , 1. 6. Rom. 8. 11 Ioh. 3. 5. r Cor. 6. 11 2 Cor. 5. 19 20. Rom. 10. 14. Luk. 7. 37 Luk. 15. 17 Luk. 2● . 4● . Phil. 1. 6. Joh. 12. 40 Matth. 13. 14. Rom. 9. 18. V. 15. Rom. 1. 24. 28. 2 Thes. 2. 10. 1 Pet. 2. 8. Rom. 11. 22 Rom. 9. 20 V. 21. Luk. 8. 5 , &c. Luk. 13. 7. Luk. 14. 17 Luk. 19. 42 1 Joh. 1. ult. Rom. 6. 12 Gal. 5. 24. 1 Io. 2. 1. Heb. 7. 25. Heb. 8. 6. Rom. 5. 8. Mat. 18. 11 Gal. 1. 14. Rom. 5. 9 , 10. Ioh. 1. 29. Ioh. 1. 12. Heb. 5. 9. Mat. 11. 29 , 30. 1 Ioh. 5 3. Gal. 3. 13. Rev. 21. 6. Iam. 4 6. Heb 13. 21 Ioh. 1. 12. Ioh. 16. 13. Eph. 1. 13. Eph. 3. 16. Ioh. 6. 44. Heb. 4. 16. Heb. 7. 25. Gal. 5. 17. 1 Joh. 2. 1. Rom. 6. ult. Es. 42. 3. Luk. 17. 10 Rom. 11. 6 Mat. 10. 22 Rom. 2. 7. Rom. 1● . 22 1 Ioh. 3. 2. Ioh. 14. 1. Mat. 18. 3. Rom. 2. 7. 2 Cor. 4. 17. Rom. 8. 17 Rev. 1. 6. 2 Tim. 4. 8. Mat , 10. 15 Mat. 11. 23 Heb. 2. 3. Notes for div A93419e-11800 1. Reas. 2. Reas. 1 Joh. 4. 1. 1 Chro. 18. 20. Es●y 19. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Cor. 2. 11 V. 12. 2 Cor. 11. , 13 , 14. Lib. 1. c. 5. Lib. 1. de Bapt. c. 6. 2 Tim. 3. 16. 2 Thes. 3. 6 Ioh. 16. 13. Ioh. 6. 45. 1 Cor. 2. 15 Lib. de praes. adv. Herit c. 15. consule totum caput . Orat cont. Arian . 2 Pet. 3. 16. Page 53. Sect. 15. Mat. 7. 14. 2 Tim. 3. 5 2 Cor. 1 11 14. Lib. de mo . Eccl. Cath. 1 Tom. 1. Epist. 82. Mat. 13. 47. 1 Cor. 11 , 21. 1. Act. 14. 15. Ioh. 12. 6. Mat. 26. 74 Joh. 9. 16. Mat. 11. 19 Joh. 8. 48. Joh. 10. 20. Mat. 12. 24. Mat. 26. 65. Mat. 27. 13. 1. Arg. Mat. 7. 20. 1 Cor. 9. 2. Luk. 12. 32. Mat. 7. 14. Ma● . 7. 17. 3. Arg. Ioh. 16. 13 Rom. 10. 15. Psal. 69. 27 Psal. 70. 11 Ier. 12. 1. 2. 12. Psal. 3. 7. Epist 62. ad ▪ Theoph. Lib. 1. de Trin. Mat. 10. 16 V. 22. V. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Cor. 4. 9. Lib. 5. num . 79. Notes for div A93419e-17060 Mar. 8. 36. Rom. 6. ult. Rom. 8. 1. Ioh. 3. 15. Luke 13. 5 Heb. 5. 9. Rom. 4. 4. Ioh. 1. 3. 9. Ioh. 1. 1. 8. Heb. 10. 26 Gal. 5. 24. 1 Joh. 2. 6. Exod. 20. Mat. 5. 17. Tit. 2. 12. Luke 1. 14 Heb. 10. 25 Heb. 12. 28 Mat. 6. 6. Rom. 6. 13 Gal. 6. 10. Rom. 13. 1 Heb. 13. 17 Eph. 6. 5. Eph. 6. 1. Rom. 13. 7 1 Thes. 4. 12 Mat. 7. 12. Rom. 12. 10 Phi. 4. 11. Gal. 5. 25. Mat. 5. 28. Mat. 6 9. 1 Eim. 2. 1. 
A64529	----	The Christians pattern, or A divine treatise of the imitation of Christ. Written originally in Latin, by Thomas of Kempis, above 200. years since. Faithfully Englished. And printed in a large character for the benefit of the aged Imitatio Christi. English. 1695 Approx. 360 KB of XML-encoded text transcribed from 170 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A64529 Wing T944A ESTC R220857 99832242 99832242 36714 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64529) Transcribed from: (Early English Books Online ; image set 36714) Images scanned from microfilm: (Early English books, 1641-1700 ; 2137:10) The Christians pattern, or A divine treatise of the imitation of Christ. Written originally in Latin, by Thomas of Kempis, above 200. years since. Faithfully Englished. And printed in a large character for the benefit of the aged Imitatio Christi. English. Thomas, à Kempis, 1380-1471, attributed name. Worthington, John, 1618-1671. [12], 326 p. printed by Richard Wellington, at the sign of the Lute in St. Pauls Church-Yard, London : 1695. A translation, by John Worthington, of: Imitatio Christi. The traditional attribution to Thomas à Kempis is disputed. With added engraved title page dated 1677, and four preliminary contents leaves. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Christian life -- Early works to 1800. Meditations -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-07 SPi Global Keyed and coded from ProQuest page images 2002-07 Olivia Bottum Sampled and proofread 2002-07 Olivia Bottum Text and markup reviewed and edited 2002-08 pfs Batch review (QC) and XML conversion THE CHRISTIANS PATTERN or The Imitation of CHRIST Printed by J : R. for Iohn Williams at y e Crowne in St Paules Church yard 1677 THE Christians Pattern , OR A DIVINE TREATISE OF THE Imitation of Christ. Written Originally in Latin , by THOMAS of KEMPIS , above 200. Years since . Faithfully Englished . And Printed in a large Character for the benefit of the Aged . LONDON , Printed for Richard Wellington , at the Sign of the Lute in St. Pauls Church-Yard . 1695. The Contents of the Chapters . The First Book . CHAP. I. OF the Imitation of Christ and contempt of all worldly vanities . Pag. 1 Of the humble conceit of our selves . 3 Of the doctrine of Truth . 6 Of wisdom and providence in our actions . 10 Of the reading of holy Scriptures . 11 Of inordinate affections . 12 Of flying vain hope and pride . 13 That too much familiarity is to be shunned . 15 Of obedience and subjection . 16 Of avoiding superfluity in words . 17 Of the obtaining of peace , and zealous desire of profiting in grace . 19 Of the profit of adversity . 22 Of resisting temptations . 23 Of avoiding rash judgment . 27 Of works done of Charity . 29 Of bearing with the defects of others . 30 Of a retired life . 32 Of the examples of the holy Fathers . 34 Of the exercise of a good and religious person . 37 Of the love of solitude and silence . 41 Of compunction of heart . 46 Of the consideration of humane misery . 49 Of the meditation of death . 54 Of judgement , and the punishment of Sins . 58 Of the zealous amendment of our whole life . 63 The Second Book CHAP. I OF the inward life . 70 Of humble submission . 75 Of a good and peaceable Man. 76 Of a pure mind , and upright intention . 78 Of the consideration of ones self . 80 Of the joy of a good conscience . 82 Of the love of Iesus above all things . 84 Of familiar conversation with Iesus . 86 Of the want of all comfort . 89 Of thankfulness for the grace of God. 93 How few the lovers of the Cross os Christ are . 97 Of the high way of the holy Cross. 99 The Third Book . CHAP. I. OF the inward speech of Christ unto a faithful soul. 108 That truth speaketh inwardly without noise of words . 110 That the words of God are to be heard with humility , and that many weigh them not . 112 That we ought to live iu truth , and humility before God. 116 Of the wonderful effect of divine love . 119 Of the proof of a true Lover . 123 That grace is to be hid under the veil of humility . 126 Of a mean conceit of our selves in the sight of God. 130 That all things are to be referred unto God , as unto the last end . 132 That the world being despised , it is a sweet thing to serve God , 133 That the desires of our heart are to be examined and moderated . 137 Of Patience , and of striving against concupiscence . 139 Of the humble obedience of a subject , according to the example of Christ. 142 Of the secret judgment of God to be considered ; lest we be exalted in our good deeds . 144 How we are to stand affected , and what we are to say , in every thing which we desire . 146 That true comfort is to be sought in God alone . 149 That all our care is to be placed in God. 150 That temporal miseries , after the example of Christ , must be born patiently . 152 Of suffering of injuries ; and who is proved to be truly patient . 154 Of the acknowledging of our own infirmities ; and of the miseries of this life . 157 That we are to rest in God , above all his gifts and benefits . 160 Of the remembrance of the manifold benefits of God. 164 Of four things that bring much peace . 167 Of flying curious inquiry of the life of others . 170 Wherein the firm peace of the heart , and true spiritual profiting consisteth . 172 Of the excellency of a free mind , which humble Prayer sooner gaineth than Reading . 174 That private love most hindreth from the chiefest Good. 176 Against the tongues of slanderers . 179 How we ought to call upon God , and bless him when tribulation draweth near . 180 Of craving the divine aid , and confidence of recovering grace . 182 Of the contempt of all creatures , to find out the Creator . 186 Of denial of our selves , and forsaking all inordinate desires . 189 Of inconstancy of heart , and of directing our final intentions unto God. 191 That God is sweet , above all things , and in all things , to him that loveth . 193 That there is no security from temptation in this life . 195 Against the vain judgments of Men. 197 Of a full and pure resignation of our selves , for the obtaining freedom of heart . 199 Of good government in outward things , and of recourse to God in dangers . 202 That a Man be not over earnest in his affairs . 204 That a Man hath no good of himself , nor any thing whereof he can glory . 205 Of the contempt of all temporal honors . 208 That our peace is not to be placed in Men. 209 Against vain and secular knowledg . 211 Of not drawing outward things to our selves . 213 That credit is not to be given to all Men ; and how prone Man is to offend in words . 214 Of putting our trust in God , when evil words arise . 218 That all grievous things are to be endured for life everlasting . 221 Of the everlasting day , and shortness of this life . 224 Of the desire of everlasting life , and how great rewards are promised to those that sight valiantly . 228 How a disconsolate person ought to offer himself into the Hands of God. 233 That a Man ought to imploy himself in works of Humility , when strength is wanting for higher imployments . 238 That a Man ought to esteem himself not worthy of comfort , but rather to deserve stripes . 239 That the grace of God doth not joyn it self with those that savor of Earthly things . 242 Of the different motions of Nature , and Grace . 244 Of the corruption of Nature , and efficacy of divine Grace . 250 That we ought to deny our selves , and imitate Christ by the Cross. 254 That a Man be not too much dejected when he falleth into some defects . 257 Of not searching into high matters , and into the secret judgments of God 259 That all our hope and trust is to be fixed in God alone . 265 The Fourth Book . CHAP , I. WIth how great reverence Christ ought to be received . 270 That the great goodness and love of God is exhibited to Man in this Sacrament . 277 That it is profitable to communicate often . 281 That many benefits are bestowed upon them that communicate devoutly . 284 Of the dignity of this Sacrament , and Ministerial function , 288 An interrogation of the exercise before Communion . 290 Of the discussing of our own conscience , and purpose of amendment . 291 Of the oblation of Christ on the Cross and resignation of our selves . 294 That we ought to offer up our selves , and all that is ours unto God , and to pray for all . 296 That the holy communion is not lightly to be forborn . 299 That the body of Christ , and the holy Scriptures , are most necessary unto a faithful . soul. 304 That he who is to communicate , ought to prepare himself with great diligence . 309 That a devout soul ought to desire with her whole heart , to be united unto Christ in the Sacrament . 312 Of the fervent desire of some devout persons to receive the Body of Christ. 314 That the grace of devotian is obtained by humility and denial of our selves . 316 That we ought to manifest our necessities to Christ , and crave his grace . 319 Of fervent love and vehement desire to receive Christ. 321 That Man be not a curious searcher of the Sacrament , but an humble follower of Christ , submitting his sense to faith . 324 THE FIRST BOOK . CHAP. I. Of the Imitation of Christ , and contempt of all wordly vanities . HE that followeth me , walketh not in darkness , saith the Lord. These are the words of Christ by which we are admonished , that we ought to imitate his life and manners , if we will be truly inlightned , and be delivered from all blindness of heart . Let therefore our chiefest endeavor be to meditate upon the life of Jesus Christ. 2. The doctrine of Christ exceedeth all the doctrines of holy Men ; and he that hath the Spirit , will find therein an hidden Manna . But it falleth out , that many , who often hear the Gospel of Christ , are yet but little affected , because they are void of the Spirit of Christ. But whosoever will fully and feelingly understand the words of Christ , must endeavor to conform his life wholly to the life of Christ. 3. What will it avail thee to dispute profoundly of the Trinity , if thou be void of humility , and art thereby displeasing to the Trinity ? High words surely make a Man neither holy nor just , but a virtuous life maketh him dear to God. I had rather feel compunction , than understand the definition thereof . If thou didst know the whole Bible , and the sayings of all the Philosophers by heart , what would all that profit thee without the love of God , and without grace ? Vanity of vanities , and all is vanity , but to love God , and to serve him only . This is the highest wisdom , by contempt of the world to tend towards the Kingdom of Heaven . 4. It is therefore vanity to seek after perishing riches , and to trust in them . It is also vanity to hunt after honors , and to climb to high degree . It is vanity to follow the desires of the flesh , and to labor for that , for which thou mayest afterwards suffer more grievous punishment . Vanity it is to wish to live long , and to be careless to live well . It is vanity to mind only this present life , and not to foresee those things which are to come , It is vanity to set thy love on that which speedily passeth away , and not to hasten thither , where everlasting joy is permanent . 5. Call often to mind that Proverb , That the eye is not satisfied with seeing , nor the ear filled with hearing . Endeavor therefore to withdraw thy heart from the love of visible things , and to turn thy self to the invisible . For they that follow their sensuality , do stain their own consciences , and loose the favor of God. CHAP. II. Of the humble conceit of our selves . ALL Men naturally desire to know ; but what availeth knowledg without the fear of God ? Surely , an humble Husbandman that serveth God , is better than a proud Philosopher that neglecting himself laboreth to understand the course of the heavens . Who so knoweth himself well , groweth more mean in his own conceit , and delighteth not in the praises of Men. If I understood all things in the world , and were not in charity , what would that help me in the sight of God , who will judg me according to my deeds ? 2. Cease from an inordinate desire of knowing , for therein is much distraction and deceit . The learned are willing to seem so to others , and to be accounted wise . There be many things , which to know doth little or nothing profit the soul ; and he is very unwise , that is intent upon other things than those that may avail him for the welfare of his soul. Many words do not satisfie the soul ; but a good life comforteth the mind , and a pure conscience giveth great assurance in the sight of God. 3. How much the more thou knowest , and how much the better thou understandest , so much the more grievously shalt thou therefore be judged , unless thy life be also more holy . Be not therefore extolled in thine own mind for any Art or Science which thou knowest , but rather let the knowledg given thee , make thee more humble , and cautious . If thou thinkest that thou understandest and knowest much ; know also that there be many things more which thou knowest not . Affect not to be overwise , but rather acknowledg thine own ignorance . Why wilt thou prefer thy self before others , sith there be many more learned and skilful in the Scripture than thou ? If thou wilt know or learn any thing profitably ; desire to be unknown , and to be little esteemed of by Man. 4. The highest and most profitable reading is the true knowledg and consideration of our selves . It is great wisdom and perfection to esteem nothing of our selves , and to think always well and highly of others . If thou shouldst see another openly sin , or commit some hainous offence , yet oughtest thou not to esteem the better of thy self ; for thou knowest not how long thou shalt be able to remain in good estate . We are all frail , but thou oughtest to esteem none more frail than thy self . CHAP. III. Of the doctrine of truth . HAppy is he whom Truth by it self doth teach , not by figures and words that pass away ; but as it is in its self . Our own opinion and our own sense do often deceive us , and it discerns little . What availeth it to cavil and dispute about dark and hidden things ; whereas for being ignorant of them we shall not be so much as reproved at the day of judgment ? It is a great folly to neglect the things that are profitable and necessary , and give our minds to that which is curious and hurtful : we have eyes and see not . 2. And what have we to do with Genus and Species , the dry notions of Logicians ? He to whom the Eternal Word speaketh , is delivered from a world of unnecessary conceptions . From that one Word are all things , and all speak that one ; and this is the Beginning , which also speaketh unto us . No Man without that Word understandeth or judgeth rightly . He to whom all things are one , he who reduceth all things to one , and seeth all things in one ; may enjoy a quiet mind , and remain peaceable in God. O God , who art the Truth , make me one with thee in everlasting charity . It is tedious to me often to read and hear many things : In thee is all that I would have and can desire . Let all Doctors hold their peace ; let all creatures be silent in thy sight ; Speak thou alone unto me . 3. How much the more one is united within himself , and becometh inwardly simple and pure , so much the more and higher things doth he understand without labor ; for that he receiveth intellectual light from above . A pure , sincere , and stable Spirit is not distracted , though it be employed in many works ; for that , it works all to the honor of God , and inwardly being still and quiet , seeks not it self in any thing it doth . Who hinders and troubles thee more than the unmortified affections of thine own heart ? A good and godly Man first of all disposeth within himself those things which he is outwardly to act ; neither do they draw him to the desires of an inordinate inclination , but he ordereth them according to the prescript of right reason . Who hath a greater combat , than he that laboreth to overcome himself ? This ought to be our endeavor , to conquer our selves , and daily to wax stronger and to make a further growth in holiness . 4. All perfection in this life hath some imperfection mixt with it ; and no knowledg of ours is without some darkness . An humble knowledg of thy self is a surer way to God , than a deep search after learning ; yet learning is not to be blamed , nor the mere knowledg of any thing whatsoever , to be disliked , it being good in it self , and ordained by God ; but a good conscience and a vertuous life is always to be preferred before it . But because many endeavor rather to get knowledg , than to live well ; therefore they are often deceived , and reap either none , or very slender profit of their labors . 5. O , if Men bestowed as much labor in the rooting out of vices , and planting of vertues , as they do in moving of questions ! Neither would there so much hurt be done , nor so great scandal be given in the world ; nor so much looseness be practised in religious Houses . Truly , at the day of Judgment we shall not be examined what we have read , but what we have done ; not how well we have spoken , but how religiously we have lived . Tell me now , where are all those Doctors and Masters , with whom thou wast well acquainted , whilst they lived and flourished in learning ? Now others possess their livings , and perhaps do scarce ever think of them . In their life-time they seemed something , but now they are not spoken of . 6. O , how quickly doth the glory of the world pass away ! O that their life had been answerable to their learning ! then had their study and reading been to good purpose . How many perish in this world by reason of vain-learning , who take little care of the serving of God : And because they rather choose to be great than humble , therefore they become vain in their imaginations . He is truly great that is great in charity . He is truly great , that is little in himself , and that maketh no account of any height of honor . He is truly wise , that accounteth all earthly things as dung , that he may gain Christ. And he is truly learned , that doeth the will of God , and forsaketh his own will. CHAP. IV. Of wisdom and providence in our actions . WE must not give ear to every saying or suggestion , but ought warily and leisurely to ponder things according to the will of God. But ( alas ) such is our weakness that we rather often believe , and speak evil of others than good . Those that are perfect Men do not easily give credit to every thing one tells them ; for they know that humane frailty is prone to evil , and very subject to fail in words . 2. It is great wisdom not to be rash in thy proceedings , nor to stand stiffely in thine own conceits ; as also not to believe every thing which thou hearest , nor presently to relate again to others , what thou hast heard or dost believe . Consult with him that is wise , and conscientious , and seek to be instructed by a better than thy self , rather than to follow thine own inventions . A good life maketh a Man wise according to God , and giveth him experience in many things . How much the humbler one is in himself , and more subject and resigned unto God ; so much the more prudent shall he be in all his affairs , and enjoy greater peace and quiet of heart . CHAP. V. Of the reading of holy Scriptures . TRuth , not eloquence , is to be sought for in holy Scripture . Each part of the Scripture is to be read with the same Spirit wherewith it was written . We should rather search after our spiritual profit in the Scriptures , than subtilty of speech . We ought to read plain and devout books as willingly as high and profound . Let not the authority of the Writer offend thee , whether he be of great or small learning ; but let the love of pure truth draw thee to read . Search not who spake this or that , but mark what is spoken . 2. Men pass away , but the truth of the Lord remaineth for ever . God speaks unto us sundry ways , without respect of persons . Our own curiosity often hindreth us in reading of the Scriptures , when as we will examine and discuss that which we should rather pass over without more ado . If thou desire to reap profit , read humbly , plainly , and faithfully ; never desire the estimation of learning ; Inquire willingly , and hear with silence the words of holy Men : dislike not the parables of the Elders , for they are not recounted without cause . CHAP. VI. Of inordinate affections . WHensoever a Man desireth any thing inordinately , he is presently disquieted in himself . The proud and covetous can never rest . The poor and humble in Spirit live together in all peace . The Man that is not yet perfectly dead to himself , is quickly tempted and overcome in small and trifling things . The weak in Spirit , and he that is yet in a manner carnal and prone to sensible things , can hardly withdraw himself altogether from earthly desires . And therefore he is often afflicted , when he goeth about to withdraw himself from them ; and easily falleth into indignation , when any opposition is made against him . 2. And if he hath followed therein his appetite , he is presently disquieted with remorse of conscience ; for that he yielded to his passion which profiteth him nothing to the obtaining of the peace he sought for . True quietness of heart therefore is gotten by resisting our passions , not by obeying them . There is no peace in the heart of a carnal Man , nor of him that is addicted to outward things , but in the spiritual and fervent Man. CHAP. VII . Of flying vain hope and pride . HE is vain that putteth his trust in Man , or Creatures . Be not ashamed to serve others for the love of Jesus Christ ; nor to be esteemed poor in this world . Presume not upon thy self , but place thy hope in God. Do what lieth in thy power , and God will assist thy good affection . Trust not in thine own knowledg , nor in the subtilty of any living Creature ; but rather in the grace of God , who helpeth the humble , and humbleth those that are self-presuming . 2. Glory not in wealth if thou have it , nor in friends because potent ; but in God who giveth all things , and above all desireth to give thee himself . Extol not thy self for the bigness or beauty of thy body , which is dissolved and disfigured with a little sickness . Take not pleasure in thy natural gifts , or wit , lest thereby thou displease God , to whom appertaineth all the good whatsoever thou hast by nature . 3. Esteem not thy self better than others , lest perhaps in the sight of God , who knoweth what is in Man , thou be accounted worse than they . Be not proud of wel-doing ; for the judgment of God is far different from the judgment of Men , and that often offendeth him which pleaseth them . If there be any good in thee , believe that there is much more in others , that so thou mayest conserve humility within thee . It is no prejudice unto thee to debase thy self under all Men ; but it is very prejudicial to thee to prefer thy self before any one Man. The humble enjoy continual peace , but in the heart of the proud is envy , and frequent indignation . CHAP. VIII . That too much familiarity is to be shunned . LAy not thy heart open to every one ; but treat of thy affairs with the wise and such as fear God. Converse not much with young people , and strangers . Flatter not the rich ; neither do thou appear willingly before great personages . Keep company with the humble and plain ones , with the devout , and vertuous ; and confer with them of those things that may edifie . Be not familiar with any Woman ; but in general commend all good Women to God. Desire to be familiar with God alone and his Angels , and fly the knowledg of Men. 2. We must have charity towards all , but familiarity with all is not expedient . Sometimes it falleth out , that a Person unknown to us , is much esteemed of , from the good report given him by others ; whose presence notwithstanding is not grateful to the eyes of the beholders . We think sometimes to please others by our company , and we rather distaste them with those bad qualities which they discover in us . CHAP. IX . Of obedience and subjection . IT is a great matter to live in obedience , to be under a superior , and not to be at our own disposing . It is much safer to obey , than to govern . Many live under obedience , rather for necessity than for charity ; such are discontented , and do easily repine and murmur . Neither can they attain to freedom of mind , unless they willingly and heartily put themselves under obedience for the love of God. Go whither thou wilt , thou shalt find no rest , but in humble subjection under the government of a Superior . The imagination and change of places have deceived many . 2. True it is , that every one willingly doth that which agreeth with his own sense and liking ; and is apt to affect those most that are of his own mind : But if God be amongst us , we must sometimes for peace sake cease to adhere to our own opinion . Who is so wise that he can fully know all things ; Trust not therefore to thine own opinion ; but be willing to hear the judgment of others . If that which thou thinkest be not amiss , and yet thou submittest it for God , and followest the opinion of another , it shall be better for thee . 3. I have often heard , that it is safer to hear and take counsel , than to give it . It may also fall out , that each ones opinion may be good ; but to refuse to yield to others when as reason or cause requireth it , is a sign of pride and stiffness . CHAP. X. Of the avoiding superfluity in words . FLy the tumultuousness of the world as much as thou canst ; for the talk of worldly affairs hindreth very much , although they be recounted with sincere intention ; for we are quickly defiled , and enthralled with vanity . I could wish that I had oftentimes held my peace , when I have spoken ; and that I had not been in company . Why do we so willingly speak and talk one with another , when notwithstanding we seldom return to silence without hurt of conscience ? The cause why we so willingly talk , is for that by discoursing one with another , we seek to receive comfort one of another , and desire to ease our mind overwearied with sundry thoughts ; and we very willingly talk and think of those things which we most love and desire ; or of those which we feel most contrary and troublesom unto us . 2. But alas , oftentimes in vain , and to no end ; for this outward comfort is the cause of no small loss of inward and divine consolation . Therefore we must watch and pray , lest our time pass away idlely . If it be lawful and expedient for thee to speak , speak those things that may edifie . An evil custom and neglect of our own good doth give too much liberty to inconsiderate speech : Yet religious discourses of spiritual things do greatly further our spiritual growth , especially where persons of one mind and spirit be gathered together in God. CHAP. XI . Of the obtaining of peace , and zealous desire of profit in grace . WE might enjoy much peace , if we would not busie our selves with the words and deeds of other Men , which appertain nothing to our charge . How can he live long in peace , that thrusteth himself into the cares of others , that seeks occasions abroad , that little or seldom recollecteth himself within his own breast ? Blessed are the single-hearted ; for they shall injoy much peace . 2. What is the reason , why some of the Saints were so perfect and contemplative ? Because they labored to mortifie themselves wholly to all earthly desires ; and therefore they could with their whole heart give themselves to God , and be free for holy retirement . We are too much led by our passions , and too solicitous for transitory things . We also seldom overcome any one vice perfectly , and are not inflamed with a fervent desire to grow better every day ; and therefore we remain cold and scarce warm in Religion . 3. If we were perfectly dead unto our selves , and not entangled within our own breasts ; then should we tast divine things , and have some acquaintance with heavenly enjoyments . The greatest and indeed the whole impediment is , for that we are not disentangled from our passions and lusts , neither do we endeavor to enter into that path of perfection , which the Saints have walked before us ; and when any small adversity befalleth us , we are too quickly dejected , and turn our selves to humane comforts . 4. If we would endeavor like Men of courage to stand in the battel ; surely we should feel the favorable assistance of God from Heaven . For he who giveth us occasion to fight , to the end we may get the victory , is ready to succor those that fight manfully , and do trust in his grace . If we esteem our progress in religious life to confist only in some exterior observances , our devotion will quickly be at an end . But let us lay the Axe to the root , that being freed from passions , we may find rest to our souls . 5. If every year we would root out one vice , we should sooner become perfect Men. But now oftentimes we perceive it goes contrary , and that we were better and purer at the beginning of our conversion , than after many years of our profession . Our fervor and profiting should increase daily ; but now it is accounted a great matter , if one can retain but some part of his first zeal . If we would but a little force our selves at the beginning , then should we be able to perform all things afterwards with ease and delight . 6. It is a hard matter to leave that to which we are accustomed , but harder to go against our own wills . But if thou dost not overcome little and easie things , how wilt thou overcome harder things ? Resist thy inclinatiou in the very beginning , and unlearn evil customes , lest perhaps by little and little they draw thee to greater difficulty . O , if thou didst but consider how much inward peace unto thy self , and joy unto others thou shouldst procure by demeaning thy self well , I suppose thou wouldst be more careful of thy spiritual profiting . CHAP. XII . Of the profit of adversity . IT is good that we have sometimes some troubles and crosses ; for they often make a Man enter into himself , and consider that he is here in banishment , and ought not to place his trust in any worldly thing . It is good that we be sometimes contradicted ; and that there be an evil or a lessening conceit had of us ; and this , although we do and intend well . These things help often to the attaining of humility , and defend us from vain glory ; for then we chiefly seek God for our inward witness , when outwardly we be contemned by Men , and when there is no credit given unto us . 2. And therefore a Man should settle himself so fully in God , that he need not to seek many comforts of Men. When a good Man is afflicted , tempted , or troubled with evil thoughts ; then he understandeth better the great need he hath of God , without whom he perceiveth he can do nothing that is good . Then also he sorroweth , lamenteth , and prayeth by reason of the miseries he suffereth . Then he is weary of living longer , and wisheth that death would come , that he might be dissolved and be with Christ. Then also he well perceiveth , that perfect security and full peace cannot be had in this world . CHAP. XIII . Of resisting temptations . SO long as we live in this world we cannot be without tribulation and temptation ; for as it is written in Iob , The life of Man is a warfare upon earth . Every one therefore ought to be careful about his temptations , and to watch in prayer , lest the Devil find an advantage to deceive him ; who never sleepeth , but goeth about seeking whom he may devour . No Man is so perfect and holy , but hath sometimes temptations ; and we cannot be altogether without them . 2. Temptations are often profitable to Men , though they be troublesome and grievous ; for in them Man is humbled , purged , and instructed . All the Saints have passed and profited through many tribulations and temptations ; and they that could not bear temptations , became reprobate , and fell away . There is no order so holy , nor place so secret , where there be not temptations , or adversities . 3. There is no Man that is altogether free from temptations whilst he liveth on earth ; for in our selves is the root thereof , being born with inclination to evil . When one temptation or tribulation goeth away , another cometh , and we shall ever have something to suffer , because we are fallen from the state of our felicity . Many seek to flie temptations , and do fall more grievously into them . By flight alone we cannot overcome , but by patience and true humility we become stronger than all our enemies . 4. He that only avoideth them outwardly , and doth not pluck them up by the roots , shall profit little ; yea temptations will the sooner return unto him , and he shall feel himself in a worse case than before . By little and little , and by patience with longanimity ( through Gods help ) thou shalt more easily overcome , than with violence and thine own importunity . Often take counsel in temptations , and deal not roughly with him that is tempted ; but give him comfort as thou wouldst wish to be done to thy self . 5. The beginning of all evil temptations is inconstancy of mind , and little confidence in God. For as a Ship without a stern is tossed to and fro with the waves ; so the Man that is negligent , and leaveth his purpose is many ways tempted . Fire trieth Iron , and temptation a just Man. We know not oftentimes what we are able to do , but temptations do shew us what we are . We must be watchful , especially in the beginning of the temptation ; for the enemy is then more easily overcome , if he be not suffered to enter the door of our hearts , but be resisted without the gate at his first knock . Wherefore one said , Obsta principiis , &c. Withstand the beginnings , for an after-remedy comes often too late . First there cometh to the mind a bare cogitation of evil , then a strong imagination thereof , afterward delight and an evil motion , and then consent ; and so by little and little our wicked enemy getteth entrance , whilst he is not resisted in the beginning . And how much the longer one is negligent in resisting , he becomes daily so much the weaker in himself , and the enemy stronger against him . 6. Some suffer greatest temptations in the beginning of their conversion ; others in the latter end ; others again are much troubled almost through the whole time of their life . Some are but easily tempted according to the wisdom and equity of the divine appointment , which weigheth the states and deserts of Men , and ordaineth all things for the welfare of his chosen ones . 7. We ought not therefore to despair when we are tempted , but so much the more fervently to pray unto God , that he will vouchsafe to help us in all tribulations ; who surely , according to the words of St. Paul , will give with the temptation such issue , that we may be able to bear it . Let us therefore humble our selves under the hand of God in all temptations and tribulations , for he will save and exalt the humble in spirit . 8. In temptations and afflictions , Man is proved how much he hath profited ; and his reward is thereby the greater , and his graces do more eminently shine forth . Neither is it any such great thing if a Man be devout and fervent , when he feeleth no affliction ; but if in time of adversity he bear himself patiently , there is hope then of great proficiency in grace . Some are kept from great temptations , and are often overcome in small ones which do daily occur ; to the end that being humbled , they may never presume on themselves in great matters , who are baffled in so small things . CHAP. XIV . Of avoiding rash judgment . TUrn thine eyes unto thy self , and beware thou judg not the deeds of other Men. In judging of others a Man laboreth in vain , often erreth , and easily sinneth ; but in judging and discussing of himself , he always laboreth fruitfully . We often judg of things according as we fancy them ; for private affection bereaves us easily of true judgment . If God were always the pure intention of our desire , we should not be so much troubled , through the repugnance of our carnal mind . 2. But oftentimes something lurketh within , or else occurreth from without , which draweth us after it . Many secretly seek themselves in their actions , and know it not . They seem also to live in good peace of mind , when things are done according to their will and opinion ; but if things succeed otherwise than they desire , they are straightways troubled and much afflicted . The diversities of judgments and opinions , cause oftentimes dissentions between religious and devout Persons , between Friends and Countrymen . 3. An old custom is hardly broken , and no Man is willing to be led further than himself can see . If thou dost more rely upon thine own reason or industry , than upon that power which brings thee under the obedience of Jesus Christ , it will be long before thou become illuminated ; for God will have us perfectly subject unto him and that being enflamed with his love , we transcend the narrow limits of humane reason . CHAP. XV. Of works done of Charity . FOr no worldly thing , nor for the love of any Man , is any evil to be done ; but yet , for the profit of one that standeth in need , a good work is sometimes to be intermitted without any scruple , or changed also for a better . For by doing this , a good work is not lost , but changed into a better . The exterior work without charity profiteth nothing ; but whatsoever is done of charity , be it never so little and contemptible in the sight of the world , it becomes wholly fruitful . For God weigheth more with how much love one worketh , than how much he doeth . He doeth much , that loveth much . 2. He doeth much , that doeth a thing well ; he doeth well that rather serveth the community , than his own proper will. Oftentimes it seemeth to be charity , and it is rather carnality ; because natural inclination , self-will , hope of reward , and desire of our own interest will seldom be away . 3. He that hath true and perfect charity , seeketh himself in nothing ; but only desireth in all things that the glory of God should be exalted . He also envieth none ; because he affecteth no private good ; neither will he rejoyce in himself ? but wisheth above all things to be made happy in the enjoyment of God. He attributeth nothing that is good to any Man , but wholly referreth it unto God , from whom as from the fountain all things proceed ; in whom finally all the Saints do rest as in their highest fruition . O , he that had but one spark of true charity , would certainly discern that all earthly things be full of vanity . CHAP. XVI . Of bearing with the defects of others . THose things that a Man cannot amend in himself or in others , he ought to suffer patiently , until God order things otherwise . Think that perhaps it is better so for thy trial and patience , without which all our good deeds are not much to be esteemed . Thou oughtest to pray notwithstanding when thou hast such impediments , that God would vouchsafe to help thee , and that thou mayest bear them patiently . 2. If one that is once or twice warned will not give over , contend not with him : but commit all to God , that his will may be fulfilled , and his name honored in all his servants , who well knoweth how to turn evil into good . Endeavor to be patient in bearing with the defects and infirmities of others , of what sort soever they be ; for that thy self also hast many things which must be suffered by others . If thou canst not make thy self such an one as thou wouldst , how canst thou expect to have another in all things to thy liking ; We would willingly have others perfect , and yet we amend not our own faults . 3. We will have others severely corrected , and will not be corrected our selves . The large liberty of others displeaseth us ; and yet we will not have our desires denied us . We will have others kept under by strict laws ; but in no sort will our selves be restrained . And thus it appeareth , how seldom we weigh our neighbor in the same ballance with our selves . If all Men were perfect , what should we have to suffer of our neighbor for God ? 4. But now God hath thus ordered it , that we may learn to bear one anothers burden ; for no Man is without fault , no Man but hath his burden , no Man sufficient of himself , no Man wise enough of himself ; but we ought to bear with one another , comfort one another , help , instruct , and admonish one another . Occasions of adversity best discover how great virtue or strength each one hath ; for occasions make not a Man frail , but do shew what he is . CHAP. XVII . Of a retired life . THou must learn to break thy own will in many things , if thou wilt have peace and concord with others . It is no small matter to dwell in a religious community , and to converse therein without complaint , and to persevere therein faithfully until death . Blessed is he that hath there lived well , and ended happily . If thou wilt persevere in grace as thou oughtest , and profit in virtue , esteem thy self as a banished Man , and a pilgrim upon earth . Thou must be contented for Christs sake to be esteemed as a fool in this world , if thou desire to lead an holy life . 2. The wearing of a religious habit , and shaving of the crown , do little profit ; but change of manners , and perfect mortification of passions , make a true religious Man. He that seeketh any thing else but God , and the salvation of his soul , shall find nothing but tribulation and sorrow . Neither can he remain long in peace , that laboreth not to be the least , and subject to all . 3. Thou camest to serve , not to rule . Know that thou wast called to suffer and to labor , not to be idle , or to spend thy time in talk . Here therefore Men are proved as gold in the furnace . Here no Man can stand , unless he humble himself with his whole heart for the love of God. CHAP. XVIII . Of the examples of the holy Fathers . COnsider the lively examples of the holy Fathers , in whom true perfection and religion shined ; and thou shalt see how little it is , and almost nothing , which we do now in these days . Alas , what is our life if it be compared to them ! The Saints and Friends of Christ served the Lord in hunger and thirst , in cold and nakedness , in labor and weariness , in watchings and fastings , in prayer and holy meditations , in persecutions and many reproaches . 2. O how many and grievous tribulations suffered the Apostles , Martyrs , Confessors , Virgins , and all the rest that endeavored to follow the steps of Christ ! They hated their lives in this world , that they might possess their souls in everlasting life . O how strict and self-renouncing a life , led those holy Fathers in the wilderness ! How long and grievous tentations suffered they ! How often were they assaulted by the enemy ! What frequent and fervent prayers offered they to God! How rigorous an abstinence did they daily use ! How great zeal and care had they of their spiritual proficiency ! How strong a combat had they for the overcoming of their lusts ! How pure and upright intentions kept they unto God! In the day they labored , and in the night they attended to continual prayer ; although when they labored also , they ceased not from mental prayer . 3. They spent all their time with profit ; every hour seemed short for the service of God ; and by reason of the great sweetness they felt in contemplation , they forgot the necessity of corporal refreshments . They renounced all riches , dignities , honors , friends , and kinsfolk ; they desired to have nothing which appertained to the world ; they scarce took things necessary for the sustenance of life ; they grieved to serve their bodies even in necessity . They were poor in earthly things , but very rich in grace and virtues . Outwardly they wanted , but inwardly they were refreshed with grace and divine consolation . 4. They were strangers to the world , but near and familiar friends to God. They seemed to themselves as nothing , and despicable to this present world ; but they were precious and beloved in the eyes of God. They were grounded in true humility , lived in simple obedience , walked in love and patience : and therefore they profited daily in spirit , and obtained great grace in Gods sight . They were given for an example to all religious Men ; and they should more provoke us to endeavor after spiritual proficiencies , than the number of the luke-warm livers should prevail to make us remiss . 5. O how great was the fervor of all religious persons in the beginning of their holy institution ! How great was their devotion to prayer ! What ambition to excel others in virtue ! How exact discipline then flourished ! How great reverence and obedience , under the rule of their Superiors , observed they in all things ! Their footsteps yet remaining , do testifie that they were indeed holy and perfect Men ; who fighting so valiantly trodd the world under their feet . Now he is greatly accounted of , that transgresseth not , and that can with patience endure that which he hath undertaken . 6 O the coldness and negligence of our times ! that we so quickly decline from our first fervor , and are come to that pass , that very sloth and coldness of spirit maketh our own life tedious unto us . Would to God the desire to profit in virtue did not wholly sleep in thee , who hast often seen the many examples of devout and religious persons . CHAP. XIX . Of the exercise of a good and religious person . THe life of a good and religious person ought to be adorned with all virtues ; that he may inwardly be such as outwardly he seemeth to Men. And with reason thou oughtest to be much more within , than is perceived without . For God beholdeth us , whom we ought most highly to reverence wheresoever we are , and walk in purity like Angels in his sight . Daily should we renew our purposes , and stir up our selves to fervor , as though this were the first day of our conversion ; and to say , Help me my God in this my good purpose , and in thy holy service ; and grant that I may now this day begin perfectly ; for that which I have done hitherto is nothing . 2. According to our purpose shall be the success of our spiritual profiting ; and much diligence is necessary to him that will profit much . And if he that firmly purposeth often faileth , what shall he do that seldom purposeth any thing , or with little resolvedness : It may fall our sundry ways that we leave off our purpose ; and the light omission of spiritual exercises seldom passes without some loss to our souls . The purpose of just Men depends upon Gods grace , and not upon their own wisdom ; upon whom they always rely for whatsoever they take in hand . For Man doth purpose , but God doth dispose ; neither is the way of Man in himself . 3. If an accustomed exercise be sometimes omitted , either for some act of piety , or profit to my brother ; it may easily afterwards be recovered again . But if out of a slothful mind , or out of carelesness we lightly forsake the same , it is a great offence against God , and will be found to be prejudicial to our selves . Let us do the best we can , we shall easily fail in many things ; yet must we always purpose some certain course , and especially against those vices which do most of all molest us . We must diligently search into , and set in order both the outward and the inward Man , because both of them are expedient to our coming forward in godliness . 4. If thou canst not continually recollect thy self , yet do it sometimes , at the least once a day , to wit , at morning or at night . In the morning fix thy good purpose ; and at night examine thy self what thou hast done , how thou hast behaved thy self in thought , word , and deed ; for in these perhaps thou hast often offended both God and thy neighbor . Gird thy loyns like a Man against the vile assaults of the Devil ; bridle thy riotous appetite , and thou shalt be the better able to keep under all the unruly motions of the flesh . Be thou at no time idle altogether , but either reading , or writing , or praying , or meditating , or endeavoring something for the publick good . As for bodily exercises they must be used with great discretion , neither are they to be practised of all Men alike . 5. The exercises that are not common are not to be exposed to publick view ; for things private are practised more safely at home . Nevertheless thou must beware thou neglect not that which is common , and be more ready for what is private . But having fully and faithfully accomplished all thou art bound and enjoyned to do , if thou hast any spare time , betake thee to thy self , as thy devotion shall require . All cannot use one kind of exercise , but one is more convenient for this person , another for that ; according to the seasonableness of times also , divers exercises are fitting . Some sute better with us on working days , other on holy days ; some we have need of in the time of temptation , and of others in time of peace and quietness . Some we mind when we are pensive , and other some when we rejoyce in the Lord. 9. When chief Festivals draw near , good exercises are to be renewed , and the prayers of holy Men more fervently to be implored . From feast to feast we should make some good purpose , as though we were then to depart out of this world , and to come to the everlasting feast in Heaven . Therefore ought we carefully to prepare our selves at holy times , and to live more devoutly , and to keep more exactly all things that we are to observe , as though we were shortly at Gods hands to receive the reward of our labors . 7. But if it be deferred , let us think with our selves that we are not sufficiently prepared , and unworthy yet of so great glory which shall be revealed in us in due time ; and let us endeavor to prepare our selves better for our departure . Blessed is that servant ( saith St. Luke the Evangelist ) whom when his Lord cometh he shall find watching : Verily I say unto you , he shall make him ruler over all his goods . CHAP. XX. Of the love of solitude and silence . SEek a convenient time to retire into thy self , and meditate often upon Gods benefits . Meddle not with curiosities ; but read such things which may rather yield compunction to thy heart , than busy thy head . If thou wilt withdraw thy self from speaking vainly and from gadding idlely , as also from harkening after novelties and rumors , thou shalt find leisure sufficient and convenient enough to meditate on good things . The greatest Saints avoided the society of Men , when they could conveniently , and did rather choose to serve God , and to live to God , in secret . 2. One said , As oft as I have been among Men , I returned home less a Man than I was before ; and this we find true , when we talk long together . It is easier not to speak a word at all , than not to speak more words than we should : It is easier for a Man to keep home than to keep himself well when he is abroad . He therefore that intends to attain to the more inward and spiritual things of Religion , must with Jesus depart from the multitude and press of people . No Man safely doth go abroad , but he which gladly can abide at home ; no Man speaks securely , but he that holds his peace willingly . No Man ruleth safely , but he that is ruled willingly ; no Man securely doth command , but he that hath learned readily to obey , 3. No Man rejoyceth securely , unless he hath within him the testimony of a good conscience ; and yet the security of the Saints was always full of the fear of God. Neither were they less careful and humble in themselves , for that they shined outwardly with grace and great virtues . But the security of the wicked riseth out of pride and presumption , and in the end it deceiveth them . Although thou seem to be a good religious Man , or a devout Hermite , yet promise not thy self security in this life . 4. Oftentimes those have fallen into greatest danger by overmuch self-confidence , who have been in greatest esteem and account amongst Men. Wherefore it is more profitable to many not to be altogether free from temptations , but to be often assaulted , lest they should be too secure , and so perhaps be puffed up with pride ; or too freely give themselves to worldly comforts . O how good a conscience should he keep , that would never seek after transitory joy , nor entangle himself with the things of this world ! O how great peace and quietness should he possess , that would cut off all vain sollicitude , and think only upon divine things , and such as are profitable for his soul , and would place all his confidence in God! 5. No Man is worthy of heavenly comfort , unless he have diligently exercised himself in holy compunction . If thou desirest true contrition of heart , enter into thy closet , and shut out the tumults of the world , as it is written , In your chambers be ye grieved . In thy closet thou shalt find what abroad thou shalt often lose ; the more thou visitest thy closet , the more thou wilt like it ; the less thou comest thereunto , the more thou wilt loth it . If in the beginning of thy amendment thou art content to remain in it , and keep it well , it will afterwards be to thee a dear friend , and a most pleasant comfort . 6. In silence and in stillness a religious soul advantageth her self and learneth the mysteries of holy Scripture . There she findeth rivers of tears , wherein she may every night wash and cleanse her self ; that she may be so much the more familiar with her Creator , by how much the further off she liveth from all worldly disquiet . Who so therefore withdraweth himself from his acquaintance and friends , God with his holy Angels will draw near unto him . It is better for a Man to live privately and to have regard to himself , than to neglect his soul , though he could work wonders in the world . It is very commendable in a religious person ; seldom to go abroad , and to be unwilling to see others . 7. Why art thou desirous to see that which is unlawful for thee to enjoy ? For the world passeth away and the lusts thereof . Our sensual desires draw us to rove abroad ; but when the time is past , what carriest thou home with thee but a burdened conscience and distracted heart ? A merry going out bringeth commonly a mournful return home ; and a joyful evening makes many times a sad morning . So all carnal joy enters gently , but in the end it bites and stings to death . What canst thou see elsewhere , which thou canst not see here ? Behold the Heaven and the Earth and all the Elements ; for of these are all things created . 8. What canst thou see any where that can long continue under the Sun ? Thou thinkest perchance to satiate thy self , but thou canst never attain it . Shouldst thou see all things present before thine eyes , what were it but a vain and unprofitable sight ? Lift up thine eyes to God in the highest , and pray him to pardon all thy sins and negligencies . Leave vain things to the vain , but be thou intent upon those things which God commandeth thee . Shut thy door upon thee , and call unto thee Jesus thy beloved . Stay with him in thy closet ; for thou shalt not find so great peace any where else . Hadst thou not gone abroad and hearkened to idle rumors , thou mightest the better have enjoyed quietness . But sith thou delightest sometimes to hear novelties , it is fit thou suffer for it some unquietness of mind . CHAP. XXI . Of compunction of heart . IF thou wilt make any progress in godliness , keep thy self in the fear of God , and affect not too much liberty . Keep in aw all thy senses under the severe rod of discipline , and give not thy self over to foolish mirth . Give thy self to compunction of heart , and thou shalt gain much devotion thereby ; compunction bringeth much good , which dissoluteness is wont quickly to destroy . It is a wonder that any Man can ever perfectly rejoyce in this life , if he duly consider his banishment , and throughly weigh the many perils wherewith his soul is invironed . 2. The levity of our minds and the little care we have of our faults , maketh us insensible of the sorrows of our souls ; but oftentimes we vainly laugh , when we have just cause to weep . There is no true liberty nor right gladness , but in the fear of God accompanied with a good conscience . Happy is he that can avoid all distracting impediments , and bring himself to the union of holy compunction . Happy is he that can abandon all that may defile or burthen his conscience . Resist manfully ; one custome overcometh another . If thou canst let others alone in their matters , they likewise shall not hinder thee in thine . 3. Busie not thy self in matters which appertain to others ; neither do thou trouble thy self with the affairs of thy Betters . Still have an eye to thy self first , and be sure more especially to instruct thy self before all thy loving friends . If thou hast not the favor of Men , be not grieved at it ; but take this to heart , that thou dost not carry thy self so warily and circumspectly as it becometh the Servant of God , and a devout religious Man. It is better oftentimes and safer that a Man hath not many consolations in this life , especially such as are agreeable to the flesh . But that we have not at all or do very seldom tast divine consolations , the fault is ours , because we seek not after compunction of heart , nor do altogether forsake the vain and outward comforts of this world . 4. Know that thou art unworthy of divine consolation , and that thou hast rather deserved much tribulation . When a Man hath perfect contrition , then is the whole world grievous and bitter unto him . A good Man findeth always sufficient cause of mourning and weeping ; for whether he consider his own or his neighbors estate , he knoweth that none liveth here without tribulation . And by how much a Man looks narrowly into himself , by so much the more he sorroweth . Our sins and wickednesses wherein we are so enwrapt , that we can seldom apply our selves to heavenly contemplations , do Minister unto us matter of most just sorrow and inward compunction . 5. Didst thou oftner think of thy death , than of thy living long , there is no question but thou wouldst be more careful to amend . I believe thou wouldst willingly undergo any labor or sorrow in this world , and not be afraid of the greatest austerity , if thou didst consider within thy self the infernal pains in the other world . But because these things enter not to the heart , and we still love those things only that delight us , therefore it is we remain very dull and cold in religion . 6. It is often our want of spirit which maketh our miserable body so easily complain . Pray therefore unto the Lord with all humility , that he will vouchsafe to give thee the spirit of compunction . And say with the prophet , Psal. 80 , Feed me , O Lord , with the bread of tears , and give me plenteousness of tears to drink . CHAP. XXII . Of the consideration of humane misery . MIserable thou art wheresoever thou be , or whithersoever thou turnest , unless thou turn thy self unto God. Why art thou troubled when things succeed not as thou wouldest or desirest ? For who is he that hath all things according to his mind ? Neither I nor thou , nor any Man upon earth ; there is none in this world , be he King or Pope , without some tribulation or other . Who is then in the best case or condition ? even he who can suffer something for God. 2. Many weak and infirm ones can say , Behold what an happy life hath such an one , how wealthy , how great he is , in how great power and dignity ! But lift up thine eyes to the riches of heaven , and thou shalt see that all the goods of this life are nothing so to be accounted of . They are very uncertain , rather burdensome than otherwise , because they are never enjoyed without carefulness and fear . Mans happiness consisteth not in having abundance of wealth , but a mean estate should content him ; it is truly misery enough even to live upon the earth . The more a Man would be spiritual , the more bitter to him is this present life ; because he seeth more clearly and perceiveth more sensibly the defects of humane corruption . For to eat and to drink , to sleep and to watch , to labor and to rest , and to be subject to other necessities of nature is doubtless a great misery and affliction to a religious Man , that would gladly be free and delivered from all sin . 3. For the inward Man is much oppressed with these outward and corporal necessities whilest we live in this world . Therefore the holy Prophet prayeth with great devotion to be delivered from them , saying , Bring me , O Lord , out of my necessities . But wo be to them that know not their own misery ; and a greater wo to them that love this miserable and corruptible life . And some there be so much dote upon it , that although with great labor and pains they can scarce get mere necessaries , yet could they live here always , they would care nothing at all for the Kingdom of Heaven . 4. O how foolish are these and faithless in their hearts , who lye so deeply sunk in the earth , that they can mind or relish nothing but carnal things ! But miserable wretches as they are , they shall in the end feel to their cost how vile and how nothing that was which they loved : Whereas the Saints of God , and all the devout friends of Christ respected not those things which pleased the flesh , and which flourished in this life , but longed for the everlasting riches with their whole hope and desire . Their whole desire was carried upward to things durable and invisible , that the desire of things visible might not draw them to things below . O Brother , lose not thy hope of coming forward in godliness ; there is yet time , the hour is not yet past 5. Why wilt thou defer thy good purpose from day to day ? Arise and begin in this very instant , and say , Now is the time to be doing , now is the time to be striving , now is the best time to amend my self . When thou art ill at ease and much troubled , then is the time of deserving best ; thou must pass through fire and water before thou comest to the place of refreshing . Unless thou dost earnestly force thy self , thou shalt never get the victory over sin ; so long as we carry about us this frail body of ours , we can never be without sin , or live without trouble and sorrow . We would gladly be quiet and freed from all misery , but seeing by sin we have lost our innocency , we have together with that lost also the true felicity . Therefore it becomes us to have patience , and to wait for the mercy of God , till this our iniquity be put away , and this mortality of ours be swallowed up of life . 6. O how great is humane frailty , which is always prone to evil ! to day thou confessest thy sins , and to morrow thou committest the very same thou hast confessed . Now thou art purposed to look well unto thy ways , and within a while thou so behavest thy self , as though thou hadst never any such purpose at all . Good cause have we therefore to humble our selves , and never to have any great conceit of our selves ; because we are so frail and so inconstant . Besides , that may quickly be lost by our own negligence , which by the grace of God and our own great pains we have scarce at length obtained . 7. What will become of us in the end , who begin to wax cold so timely ? Wo be unto us , if we will so give our selves unto ease , as if all were in peace and safety , when as yet there appeareth no sign of true holiness in our conversations ! We have need like young beginners to be newly instructed again to good life , if happily there be any hope of our future amendment and proficiency in spiritual things . CHAP. XXIII . Of the meditation of Death . THere will very quickly be an end of thee here , therefore see what will become of thee hereafter . To day a Man , to morrow none ; and out of sight , out of mind . O the stupidity and hardness of Mans Heart , who thinketh only upon the present , and hath no more care of what is to come ! Thou shouldest so order thy self in all thy thoughts and actions , as if to day , yea this very moment , thou wert ready to depart . Hadst thou a clear conscience , thou wouldst not greatly fear death . It were better to avoid sin , than to fly death . If thou art not prepared to day , how wilt thou be prepared to morrow ? To morrow is uncertain , and how knowest thou that thou shalt live till to morrow ? 2. What availeth it to live long , when we are so little the better by long living ? Alas ! length of days doth oftner make our sins the greater , than our lives the better . O that we had spent but one day well in this world ! Many there are who count how long it is since their conversion ; and yet ful slender oftentimes is the fruit of amendment of life . If to die be accounted dreadful , to live long may perhaps prove more dangerous . Happy is he that always hath the hour of his death before his eyes , and daily prepareth himself for to die . If at any time thou hast seen another Man die , make account thou must also pass the same way . 3. When it is morning , think thou mayest die before night , and when evening comes , dare not to promise thy self the next morning . Be thou therefore always in a readiness , and so lead thy life that death may never take thee unprepared . Many die suddenly and when they look not for it ; for the Son of Man will come when we think not of his coming . When that last hour shall come , thou wilt begin to have a far different opinion of thy whole life that is past , and be exceeding sorry thou hast been so careless and remiss 4. O how wise and happy is he that now laboreth to be such an one in his life , as he wisheth to be found at the hour of his death ! A perfect contempt of the world , a fervent desire to go forward in vertue , the love of discipline , the painfulness of repentance , the readiness of obedience , the denying of our selves , and the bearing any affliction for the love of Christ patiently , will give us great confidence we shall die happily . Whilst thou art in health thou mayest do much good , but when thou art sick , I see not what thou art able to do . Few by sickness grow better and more reformed ; as also they who wander much abroad , seldom thereby become holy . 5. Trust. not to friends and kindred , neither do thou put off the care of thy souls welfare till hereafter ; for Men will sooner forget thee , than thou art aware of . It is better to look to it betime , and do some good beforehand , than to trust to other Mens courtesies . If thou beest not careful for thy self now , who will be careful for thee hereafter ? The time that is now present is very precious , now are the days of salvation , now is the acceptable time . But alas ! that thou shouldst spend thy time so idlely here , where thou mightest purchase to live eternally hereafter . The time will come when thou shalt desire one day or hour to amend in , and I cannot say that it will be granted thee . 6. O beloved , from how great danger mightest thou deliver thy self ! from how great fear free thy self , if thou wouldst be always mindful of death ! Labor now to live so , that at the hour of death thou mayest rather rejoyce than fear ; learn now to die to the world , that thou mayest then begin to live with Christ. Learn now to contemn all earthly things , that thou mayest freely go to Christ. Chastise thy body now by repentance , that thou mayest then have assured confidence . 7. Ah fool , why dost thou think to live long , when thou canst not promise to thy self one day ? How many have been deceived and suddenly snatcht away ? How often dost thou hear these reports , Such a Man is slain , another Man is drowned , a third breaks his neck with a fall from some high place , this Man died eating , and that Man playing ? One perished by fire , another by the sword , another of the plague , another was slain by Thieves . Thus death is the end of all , and Mans life suddenly passeth away like a shaddow . 8. Who shall remember thee when thou art Dead ? Do , do now my beloved , whatsoever thou art able to do ; for thou knowest not when thou shalt die , nor yet what shall befal thee after thy death . Now whilst thou hast time heap unto thy self everlasting riches , think on nothing but the salvation of thy soul , care for nothing but the things of God. Make now friends to thy self by honoring the Saints of God , and imitating their actions , that when thou failest in this short life , they may receive thee into everlasting habitations . 9. Keep thy self as a stranger and pilgrim upon the earth , and as one to whom the affairs of this world do nothing appertain . Keep thy heart free , and lifted up to God , because thou hast here no abiding city . Send thither thy daily prayers and sighs together with thy tears , that after death thy spirit may with much happiness pass to the Lord. Amen . CHAP. XXIV . Of Iudgment , and the punishment of Sins . IN all things have a special aim to thy end , and how thou wilt be able to stand before that severe Judg to whom nothing is hid , who is not pacified with gifts , nor admitteth any excuses , but will judg according to right and equity . O wretched and foolish sinner , who sometimes fearest the countenance of an angry Man ; what answer wilt thou make to God who knoweth all thy wickedness ! Why dost thou not provide for thy self against that great day of judgment , when no Man can excuse or answer for another , but every one shall have enough to answer for himself ? Now are thy pains profitable , thy tears acceptable , thy groans audible , thy grief pacifieth God , and purgeth thy soul. 2. The patient Man hath a great and wholesome purgatory , who though he receive injuries , yet grieveth more for the malice of another , than for his own wrong ; who prayeth willingly for his adversaries , and from his heart forgiveth their offences ; he delayeth not to ask forgiveness of whomsoever he hath offended ; he is sooner moved to compassion than to anger ; he often offereth an holy violence to himself , and laboreth to bring the body wholly into subjection to the spirit . It is better to purge out our sins , and cut off our vices here , than to keep them to be punished hereafter . Verily we do but deceive our selves through an inordinate love of the flesh . 3. What is it that that infernal fire feeds upon , but thy sins ? The more thou sparest thy self now and followest the flesh , so much the more hereafter shall be thy punishment , and thou storest up greater fewel for that flame . In what thing a Man hath sinned , in the same shall he be the more grievously punished . There shall the slothful be pricked forward with burning goads , and the gluttons be tormented with great hunger and thirst . There shall the luxurious and lovers of pleasures be bathed in burning pitch and stinking brimstone , and the envious like mad Dogs shall howl for very grief . 4. There is no sin but shall have its proper torment . There the proud shall be filled with all confusion ; the covetous shall be pinched with miserable penury ; one hour of pain there shall be more bitter than a Thousand years of the sharpest pennance here ! There is no quiet , no comfort for the damned there ; yet here we have some intermission of our labors , and enjoy the comfort of our friends . Be now sollicitous and sorrowful because of thy sins , that at the day of judgment thou mayest be secure with the company of blessed souls . For then shall the righteous with great boldness stand against such as have vexed and oppressed them ; then shall he stand to judg Men , who doth now humbly submit himself to the censures of Men. Then shall the poor and humble have great confidence , but the proud Man shall be compassed with fear on every side . 5. Then will it appear that he was wise in this world , who had learned for Christ to be a fool and despised . Then shall every affliction patiently undergone delight us , when the mouth of iniquity shall be stopped up . Then shall the devout rejoyce , and the profane shall mourn . Then shall he more rejoyce that hath beat down his own flesh , than he that hath abounded in all pleasure and delight . Then shall the poor attire shine gloriously , and the precious robes seem vile and contemptible . Then shall be more commended the poor cottage , than the gilded palace . Then will constant patience more avail us , than all earthly power . Then simple obedience shall be preferred before all worldly wisdom . 6. Then shall a good and clear conscience more rejoyce a Man than the profound learning of Philosophy . Then shall the contempt of riches weigh more than all the worldings treasure . Then wilt thou be more comforted that thou hast prayed devoutly , than that thou hast fared daintily . Then wilt thou be more glad thou hast kept silence , than that thou hast talked much . Then will good works avail more than many goodly words . Then a strict life and severe repentance will be more pleasing than all earthly delights . Accustome thy self now to suffer a little , that thou mayest then be delivered from more grievous pains . Prove first here what thou canst endure hereafter . If now thou canst endure so little , how wilt thou then be able to endure perpetual torments ? If now a little suffering make thee so impatient , what will hell fire do hereafter ? Assure thy self thou canst not have two Paradises , it is impossible to enjoy delights in this world , and after that to reign with Christ. 7. Suppose thou hast hitherto lived always in honors and delights , what would all this avail thee if thou wert to die at this instant ? All therefore is vanity , but to love God and serve him only . For he that loveth God with all his heart , is neither afraid of death nor punishment , nor of judgement , nor of hell ; for perfect love gives secure access to God. But he that takes delight in sin , what marvel is it if he be afraid , both of death and judgment ? Yet it is good , although love be not yet of force to withhold thee from sin , that at least the fear of hell should restrain thee . But he that layeth aside the fear of God , can never continue long in good estate , but falleth quickly into the snares of the Devil . CHAP. XXV . Of the zealous amendment of our whole life . BE watchful and diligent in the service of God ; and often bethink thy self wherefore thou camest hither , and why thou hast left the world . Was it not that thou mightest live to God , and become a spiritual Man ? Be fervent then to come forward , for shortly thou shalt receive a reward of thy Labors ; there shall not be then any fear of sorrow in thy coasts . Labor but now a little , and thou shalt find great rest , yea perpetual joy to thy soul. If thou continuest faithful and fervent in doing good , no doubt but God will be faithful and liberal in rewarding thee . Thou oughtest to have a good hope for getting the victory ; but thou must not be secure lest thou wax either negligent or proud . 2. When one that was in great anxiety of mind , often wavering between fear and hope , did once , being oppressed with grief , humbly prostrate himself in a Church in prayer , and said within himself , O , if I knew that I should yet persevere ! he presently heard within him an answer from God , which said , What if thou didst know it , what wouldest thou do ? Do now what thou wouldest do then , and thou shalt be secure . And being herewith comforted and strengthened , he committed himself wholly to the will of God , and that noysome anxiety ceased ; neither had he any mind to search curiously any further , to know what should befal him ; but rather labored to understand what was the perfect and acceptable will of God for the beginning and accomplishing of every good work . 3. Hope in the Lord , and do good , saith the Prophet , and inhabit the land , and thou shalt be fed in the riches thereof . One thing there is that draweth many back from a spiritual progress , and the diligent amendment of their lives ; viz. The horror of the difficulty , or the labor of the combat . But they above others improve most in virtue , that endeavor most to overcome those things which are grievous and contrary unto them . For there a Man improveth more and obtaineth greater grace , where he more overcometh himself and mortifieth himself in spirit . 4. But all Men have not alike , to overcome and mortifie ; yet he that is zealous and diligent , though he have more passions , shall profit more in virtue , than another that is of a more temperate disposition , if he be less fervent in the pursuit of virtue . Two things especially much further our amendment , to wit , to withdraw our selves violently from that to which nature is viciously inclined , and to labor earnestly for that virtue which we most want . Be careful also to avoid with great diligence those things in thy self , which do commonly displease thee in others . 5. Gather some profit to thy soul wheresoever thou be ; so as if thou seest or hearest of any good examples , stir up thy self to the imitation thereof . But if thou seest any thing worthy of reproof , beware thou do not the same . And if at any time thou hast done it , labor quickly to amend it . As thine eye observeth others , so art thou also noted again by others . O how sweet and pleasant a thing it is , to see the Servants of Christ fervent and devout , endued with virtuous and decent manners ! And on the contrary , How pitiful and grievous a thing it is , to see them that live in a dissolute and disordered sort , not applying themselves to that for which they are called ! O how hurtful a thing it is , to neglect the good purposes of their vocation , and to busie themselves in that which is not committed to their care ! 6. Be mindful of the profession thou hast made , and have always before the eyes of thy soul the remembrance of thy Saviour crucified . Thou hast good cause to be ashamed looking upon the life of Jesus Christ , seeing thou hast as yet no more endeavored to conform thy self unto him , though thou hast walked a long time in the way of God. A religious person that exerciseth himself seriously , and devoutly in the most holy life and passion of our Lord , shall there abundantly find whatsoever is necessary and profitable for him ; neither shall he need to seek any better thing , out of Jesus . O , if Jesus crucified would come into our hearts , how quickly and fully should we be instructed in all truth ? 7. A fervent religious person taketh and beareth all well that is commanded him ; but he that is negligent and cold , hath tribulation upon tribulation , and on all sides is afflicted ; for he is void of inward consolation , and is forbidden to seek eternal comforts . A religious person that liveth not according to discipline , lies open to great mischief to the ruine of his soul. He that seeketh liberty and ease , shall ever live in disquiet ; for one thing or other will displease him . 8. O that we had nothing elso to do , but always with our mouth , and whole heart to praise our Lord God! O that thou mightest never have need to eat , nor drink , nor sleep ; but mightest always praise God , and only employ thy self in spiritual exercises ; thou shouldest then be much more happy than now thou art , when for so many necessities thou art constrained to serve thy body . Would God these necessities were not at all , but only the spiritual refections of the soul , which , alas , we taste of too seldom . 9. When a Man cometh to that estate , rhat he seeketh not his comfort from any creature , then doth he begin perfectly to relish God. Then shall he be contented with whatsoever doth befal him in this world . Then shall he neither rejoyce in great matters , nor be sorrowful for small ; but entirely and confidently commit himself to God , who shall be unto him all in all ; to whom , nothing doth perish , nor die , but all things do live unto him , and serve him at a beck without delay . 10. Remember always thy end , and how that time lost never returns . Without care and diligence thou shalt never get virtue . If thou beginnest to wax cold , it will be evil with thee ; but if thou give thy self to fervor of spirit , thou shalt find much peace , and feel less labor , through the assistance of Gods grace , and love of virtue . The fervent and diligent Man is prepared for all things . It is harder to resist vices and passions , than to toil in bodily labors . He that avoideth not small faults , by little and little falleth into greater . Thou wilt always rejoyce in the evening , if thou spend the day profitably . Be watchful over thy self , stir up thy self , warn thy self , and whatsoever becomes of others neglect not thy self . The more holy violence thou usest against thy self , the more shall be thy spiritual profiting . Amen . THE SECOND BOOK . CHAP. I. Of the inward Life . THE Kingdom of God is within you , saith the Lord. Turn thee with thy whole heart unto the Lord , and forsake this wretched World , and thy Soul shall find rest . Learn to despise exteriour things , and to give thy self to the interior , and thou shalt perceive the Kingdom of God to come into thee . For the Kingdom of God is peace , and joy in the Holy Ghost , which is not given to the wicked . Christ will come into thee , and shew thee his consolations , if thou prepare for him a worthy mansion within thee . All his glory and beauty is within , and there he pleaseth himself . The inward man he often visits ; and hath with him sweet discourses , pleasant solace , much peace , wonderful familiarity . 2. O faithful Soul , make ready thy heart for this Bridegroom , that he may vouchsafe to come unto thee , and dwell within thee . For he saith , If any love me , he will keep my words , and we will come unto him , and will make our abode with him . Give therefore admittance unto Christ , and deny entrance to all others . When thou hast Christ , thou art Rich , and he will suffice thee . He will be thy faithful and provident helper in all things , so as thou shalt not need to trust in men . For men are soon changed , and quickly fail , but Christ remaineth for ever , and standeth firmly unto the end . 3. There is little trust to be put in frail and mortal man , though he be profitable and dear unto thee : neither oughtest thou much to be grieved , if sometimes he cross and contradict thee . They that to day take thy part , to morrow may be against thee , and so on the contrary , they often turn like unto the wind . Put all thy trust in God , let him be thy fear , and thy love : He will answer for thee , and do in all things what is best . Thou hast not here an abiding City ; and wheresoever thou be , thou art a stranger and pilgrim : Neither shalt thou ever have rest , unless thou be most inwardly united unto Christ. 4. Why dost thou here gaze about , since this is not the place of thy rest ? In Heaven ought to be thy dwelling , and all Earthly things are to be lookt upon as it were by the way . All things pass away , and thou together with them . Beware thou cleave not unto them , lest thou be entangled , and so dost perish . Let thy thought be on the Highest , and thy prayer directed unto Christ without ceasing . If thou canst not contemplate high and heavenly things , rest thy self in the passion of Christ , and dwell willingly in his Holy wounds . For if thou fly devoutly unto the wounds and precious marks of the Lord Jesus , thou shalt feel great comfort in tribulation : Neither wilt thou much care for being despised of men , and wilt easily bear words of detraction . 5. Christ was also in the World despised of men , and in greatest necessity ; forsaken by his acquaintance and Friends in the midst of slanders . Christ would suffer and be despised ; and darest thou complain of any ? Christ had Adversaries and Backbiters ; and wilt thou have all men thy Friends and Benefactors ? For what shall thy patience be crowned , if no adversity happen unto thee ? If thou wilt suffer no adversity , how wilt thou be the Friend of Christ ? Suffer with Christ and for Christ , if thou desire to Reign with Christ. 6. If thou hadst but once perfectly entred into the secrets of Jesus , and tasted a little of his ardent affection ; then wouldst thou not weigh thine own commodity or discommodity , but wouldst rather rejoyce at slanders , when they should chance to be cast upon thee : For the love of Jesus maketh a man to despise himself . A lover of Jesus and of the Truth , and a true inward Christian , and one free from inordinate affections , can freely turn himself unto God , and lift himself above himself in Spirit , and with the greatest enjoyment of his Soul rest in God. 7. He that judgeth of all things as they are , and not as they are said and esteemed to be , is truly wise , and taught rather by God than men . He that can live inwardly , and make small reckoning of outward things , neither requireth places , nor attendeth times , for performing of Religious exercises . A Spiritual man quickly recollecteth himself because he never poureth out himself wholly to outward things . He is not hindred by outward labor or business , which may be necessary for the time : But as things fall out , so he frameth himself unto them . He that hath well ordered and disposed all things within , careth not for the strange and perverse carriages of men . So much is a man hindred and distracted , by how much he draweth external matters unto himself . 8. If all went well with thee , and if thou wert all purged , all things would fall out to thy good and advantage . But many things displease and often trouble thee , because thou art not yet perfectly dead unto thy self , nor separated from all earthly things . Nothing so defileth and intangleth the heart of man , as the impure love to Creatures . If thou refuse outward comfort , thou wilt be able to contemplate the things of Heaven , and often receive internal joy . CHAP. II. Of humble submission . REspect not much who is with thee , or who is against thee : But endeavor and take care that God may be with thee in every thing thou doest . Have a good Conscience , and God will defend thee . For whom God will help , no malice of man can hurt . If thou canst hold thy peace and suffer , without doubt thou shalt see that our Lord will help thee . He knoweth the time and manner how to deliver thee , and therefore thou oughtest to resign thy self unto him . It belongs to God to help , and to deliver from all shame . Oftentimes it is very profitable for the keeping us more humble , that others know and reprehend our faults . 2. When a man humbleth himself for his faults , then he easily pacifieth others , and quickly satisfieth those that are offended with him . God protecteth and delivereth the humble ; he loveth and comforteth the humble , unto the humble man he enclineth himself ; unto the humble he giveth great Grace ; and after his humiliation he raiseth him unto Glory . Unto the humble he revealeth his secrets , and sweetly draweth and inviteth him unto himself . The humble person though he suffer shame , is yet in peace ; for that he resteth in God , and not in the World. Do not think that thou hast profited any thing , unless thou esteem thy self inferior to all . CHAP. III. Of a good and peaceable Man. FIrst , keep thy self in peace , and then mayst thou pacifie others . A peaceable man doth more good than he that is well Learned . A passionate man turneth even good into evil , and easily believeth the worst . A good peaceable man turneth all things into good . He that is well in peace , is not suspicious of any . But he that is discontented and troubled , is tossed with divers suspicions : He is neither quiet himself , nor suffereth others to be quiet . He often speaketh that which he ought not to speak ; and omitteth that which were more expedient for him to do . He considereth what others are bound to do , and neglecteth that which he is bound to himself . First therefore have a careful zeal over thy self , and then thou mayst justly shew thy self zealous also of thy neighbors good . 2. Thou knowest well how to excuse and colour thine own deeds , and thou wilt not receive the excuses of others . It were more meet that thou didst accuse thy self , and excusest thy Brother . If thou wilt be born withal , bear also with another . Behold how far off thou art yet from true charity and humility , which knoweth not how to be angry with any , or to be moved with indignation , but only against himself . It is no great matter to converse with the good , and those that are of a gentle disposition ; for that is naturally pleasing to all , and every one willingly enjoyeth peace , and loveth those best that agree with him . But to be able to live peaceably with unquiet , and perverse men , or with the disorderly , or such as contradict us , is a great grace , and a very commendable and manly deed . 3. Some there are that keep themselves in peace , and are in peace also with others . And there are some that neither are in peace themselves , nor suffer others to be in peace . Some there are who are troublesome to others , but always more troublesome to themselves . And others there are that keep themselves in peace , and labor to bring others unto peace . Our whole peace in this miserable life consisteth rather in humble suffering , than in not feeling adversities . He that can best tell how to suffer , will best keep himself in peace . He is a conqueror of himself , a Lord of the world a friend of Christ , and heir of Heaven . CHAP. IV. Of a pure mind , and upright intention . WIth Two wings , Man is lifted up from earthly vanities , that is , with simplicity and purity . Simplicity ought to be in our intention : Purity in our affection . Simplicity doth intend God ; Purity doth apprehend and take him . No good action will hinder thee , if thou be inwardly free from all inordinate affection . If thou intend and seek nothing else but the will of God and the good of thy neighbor , thou shalt enjoy internal liberty . If thy heart were sincere and upright , then every creature would be unto thee a looking glass of life , and a book of holy doctrine . There is no creature so little and abject that representeth not the goodness of God. 2. If thou wert inwardly good and pure , then thou wouldest be well able to see and understand all things without any impediment . A pure heart penetrateth Heaven and Hell. Such as every one is inwardly , so he judgeth outwardly . If there be joy in the world , surely a Man of a pure heart possesseth it . And if there be any where tribulation and affliction , an evil conscience best feels it . As Iron put into the fire loseth its rust , and becometh all bright like fire , so he that wholly turneth himself unto God , is purged from all fulness and slothfulness , and is changed into a new Man. 3. When one beginneth to wax cold , then he is afraid of a small labor , and willingly receiveth external comfort . But when he once beginneth to overcome himself perfectly , and to walk manfully in the way of God ; then he esteemeth those things to be light , which before seemed grievous unto him . CHAP. V Of the consideration of ones self . WE cannot trust much to our selves , for that grace oftentimes and understanding is wanting . There is but little light in us , and that which we have we quickly lose by our negligence , and oftentimes we do not perceive our own inward blindness . We often do evil , and excuse it worse . We are sometimes moved with passion , and we think it to be Zeal . We reprehend small things in others , and pass over greater matters in our selves . We quickly feel and weigh what we suffer at the hands of others ; but we mind not what others suffer from us . He that doth well and rightly considers his own works , will find little cause to judg hardly of another . 2. The inward Christian preferreth the care of himself before all other cares . And he that diligently attendeth unto himself , doth seldom speak much of others . Thou wilt never be so inwardly religious , unless thou pass over other Mens matters with silence , and look especially to thy self . If thou attend wholly unto God and thy self , thou wilt be little moved with whatsoever thou seest abroad . Where art thou , when thou art not with thy self ? And when thou hast run over all , what hast thou then profited , if thou hast neglected thy self ? If thou desirest peace of mind and true union , thou must put all things behind thee , and look only upon thy self . 3. Thou shalt therefore profit much , if thou keep thy self free from all temporal cares . Thou shalt greatly decrease , if thou esteem any thing of this world . Let nothing be greater unto thee , nothing acceptable , but only God himself , or that which is of God. Esteem all comfort vain which thou receivest from any creature . A soul that loveth God , despiseth all things that be inferior unto God. God alone is everlasting , and of infinite greatness , filling all creatures ; the souls solace , and the true joy of the heart . CHAP. VI. Of the joy of a good conscience . THe glory of a good Man , is the testimony of a good conscience . Have a good conscience , and thou shalt ever have joy . A good conscience is able to bear very much , and is very chearful in adversities . An evil conscience is always fearful and unquiet . Thou shalt rest sweetly , if thy heart do not reprehend thee . Do thou never rejoyce , but when thou hast done well . Sinners have never true mirth , nor feel inward peace ; because there is no peace to the wicked , saith the Lord. And if they should say , We are in peace , no evil shall fall upon us , and who shall dare to hurt us ? Believe them not ; for upon a sudden will arise the wrath of God , and their deeds shall be brought to nought , and their thoughts shall perish . 2. To glory in tribulation is no hard thing for him that loveth ; for to glory so , is to glory in the Cross of our Lord. That glory is short , which is given and received from Men. Sorrow always accompanieth the glory of the world . The glory of the good is in their consciences , and not in the tongues of Men. The gladness of the just is of God , and in God ; and their joy is of the truth . He that desireth true and everlasting glory , careth not for that which passeth away with time . And he that seeketh temporal glory , or contemneth it not from his heart ; sheweth himself but little to esteem of the glory of Heaven . He enjoyeth great tranquility and peace of mind , that careth neither for the praises , nor dispraises of Men. 3. He will easily be content and pacified , whose conscience is pure . He is not the more holy , though thou commend him ; nor the more abject , though thou dispraise him . What thou art , that thou art ; neither canst thou be said to be greater , than what thou art in the sight of God. If thou consider what thou art within thee , thou wilt not care what Men say of thee . Man seeth in the face , but God looketh into the heart . Man considereth the deeds , but God weigheth the intention . To do always well , and to esteem little of himself , is a sign of an humble soul. To refuse to be comforted by any creature , is a sign of great purity , and inward confidence . 4 , He that seeketh to witness for himself from without , doth shew that he hath wholly committed himself unto God. For not he that commendeth himself , the same is approved ( saith blessed Paul ) but whom God commendeth . To walk inwardly with God , and not to be possessed with any outward affection , is the state of a spiritual Man. CHAP. VII . Of the love of Iesus above all things . BLessed is he that understandeth what it is to love Jesus , and to despise himself for Jesus . Thou oughtest to leave thy beloved , for thy beloved ; for that Jesus will be beloved alone above all things . The love of things created is deceitful and unconstant ; the love of Jesus is faithful and constant . He that cleaveth unto creatures , shall fall with that which is subject to fall ; He that embraceth Jesus , shall stand firmly for ever . Love him , and keep him for thy friend , who when all go away , will not forsake thee , nor suffer thee to perish in the end . Thou must once be left of all , whether thou wilt or no. 2. Keep close to Jesus both in life and death , and commit thy self unto his trust , who , when all fail , can alone help thee . Thy beloved is of that nature , that he will not admit of a corrival ; but will have thy heart alone , and sit like a King in his own throne . If thou couldest purge thy self perfectly of all creatures , Jesus would willingly dwell with thee . Whatsoever thou reposest in Men , out of Jesus , is all no better than lost . Trust not nor rely upon a reed full of wind ; for that all flesh is grass , and all the glory thereof shall wither away as the flower of the field . 3. Thou shalt quickly be deceived , if thou look only to the outward shew of Men. And if in them thou seekest thy comfort and profit , thou shalt often feel loss . If thou seekest Jesus in all things , thou shalt surely find Jesus . But if thou seekest thy self , thou shalt also find thy self , but to thine own harm . For Man doth more hurt himself if he seek not Jesus , than the whole world and all his adversaries could annoy him . CHAP. VIII . Of familiar conversation with Iesus . WHen Jesus is present , all is well , and nothing seemeth difficult ; but when Jesus is absent , every thing is hard . When Jesus speaketh not inwardly unto us , our comfort is nothing worth ; but if Jesus speak but one word , we feel much consolation . Did not Mary presently rise from the place where she wept , when Martha said unto her , The Master is come , and calleth for thee ? Happy is the hour when Jesus calleth from tears to spiritual Joy. How dry and hard art thou without Jesus ! How foolish and vain , if thou desire any thing out of Jesus ! Is not this a greater loss , than if thou shouldest lose the whole world ? 2. What can the world profit thee without Jesus ? To be without Jesus is a grievous Hell ; and to be with Jesus is a sweet Paradise . If Jesus be with thee , no enemy can hurt thee . He that findeth Jesus , findeth a good treasure , yea a good above all goods : And he that loseth Jesus , loseth too much , and more than the whole world . He is most poor that liveth without Jesus ; and he is most rich that is well with Jesus . 3. It is a piece of great skill to know how to converse with Jesus , and great wisdom to know how to keep Jesus . Be humble and peaceable , and Jesus will be with thee . Be devout and quiet , and Jesus will stay with thee . Thou mayest soon drive away Jesus and lose his grace , if thou turn aside to outward things . And if thou shouldest drive him from thee , and lose him , unto whom wilt thou flie , and what friends wilt thou then seek ? Without a friend thou canst not well live ; and if Jesus be not above all a friend unto thee , thou shalt be too sorrowful and desolate . Thou doest therefore foolishly , if thou doest trust or rejoyce in any other . It is better for thee to have all the world against thee , than Jesus offended with thee . Amongst all things therefore that be dear unto thee , let Jesus alone be thy chiefest beloved . 4. Love all for Jesus , but Jesus for himself . Jesus Christ alone is singularly to be beloved ; who alone is found to be good and faithful above all friends . For him , and in him , let as well friends as foes be dear unto thee , and all these are to be prayed for , that all may know and love him . Never desire to be singularly commended or beloved , for that appertaineth only unto God , who hath none like unto himself . Neither do thou desire that the heart of any should be set on thee , nor do thou set thy heart on the love of any ; but let Jesus be in thee , and in every good Man 5. Be pure and free within , and intangle not thy heart with any creature . Thou oughtest to be as it were naked , and to carry a pure heart to God , if thou wouldest be free to consider and see how sweet the Lord is . And truly , unless thou be prevented and drawn by his grace , thou shalt never attain to that happiness to forsake and cast off all , that thou alone mayest be united to him alone . For when the grace of God cometh unto a Man , then he is made able for all things . And when it goeth away , he is poor and weak , and as it were left only unto the lash and scourge of every adversary . In this thou oughtest not to be dejected , nor despair ; but to resign thy self with all indifferency unto the will of God , and to bear all things that befal thee for the glory of Christ ; for after winter followeth summer , after night cometh day , and after a tempest , fair weather . CHAP. IX . Of the want of all comfort . IT is no hard matter to despise humane comfort , when we have divine . It is much and very much , to be able to want both humane and divine comfort ; and for the Glory of God , to be willing to endure desolation of heart ; and to seek himself in nothing , nor to regard his own merit . What great matter is it , if thou be chearful and devout at the coming of grace ? This hour is wished for of all Men. He rideth easily enough whom the grace of God carrieth . And what marvel if he feel not his burden , who is born up by the Almighty , and led by the soveraign guide ? 2. We are always willing to have something for our comfort ; and a Man doth hardly put off and forsake himself . The holy martyr St. Laurence overcame the world with his Prelates because he despised whatsoever seemed delightsom in the world , and for the love of Christ patiently suffered Sixtus to be taken from him , whom he most dearly loved . He overcame therefore the love of Man by the love of the Creator ; and he rather chose the divine good pleasure , than humane comfort . See thou also learn to forsake some necessary thing , and a beloved friend , for the love of God. Be not grieved when thou art forsaken by a friend , knowing that we all at length must be separated one from another . 3. A Man must fight long , and mightily with himself , before he get the full victory over himself , and be able to draw his whole heart in to God. When a Man trusteth in himself , he easily slideth unto humane comforts , but a true lover of Christ , and a diligent follower of virtue , betakes not himself to humane comforts , nor seeketh such sensible sweetnesses , but rather hard exercises , and to sustain great labors for Christ. 4. When therefore spiritual comfort is given thee from God , receive it thankfully ; but know that it is the gift of God , not any desert of thine . Be not puffed up , joy not too much , neither do thou presume vainly ; but be rather the more humble for that gift , and more wary and sollicitous in all thine actions ; for that hour will pass away , and temptation will succeed . When consolation is taken from thee , despair not presently ; but with humility and patience wait for the Heavenly visitation ; for God is able again to give thee greater consolation . This is not new nor strange unto them that have experience in the way of God ; for the great Saints and ancient prophets had oftentimes experience of such kind of vicissitudes . 5. For which cause one under the enjoyment of divine favor , said , I said in my prosperity , I shall never be moved . But in the want of this , he addeth what he found in himself ; saying , thou turn'dst thy face from me , and I became troubled . Yet doth he not despair in the midst of these changes , but more earnestly prayeth unto the Lord , and saith , Unto thee , O Lord , will I cry , and I will pray unto my God. Lastly , he receiveth the fruit of his prayer , and witnesseth that he was heard , saying , The Lord hath heard me , and taken pity on me ; the Lord is become my helper . But wherein ? Thou hast turned , saith he , my sorrow into joy , and thou hast compassed me about with gladness . If great Saints have been so dealt withal , we that are weak and poor ought not to despair , if we be sometimes fervent and sometimes cold ; for the Spirit cometh and goeth , according to the good pleasure of his will. For which cause blessed Job saith , Thou visitest him early in the morning , and suddenly thou provest him . 6. Whereupon therefore can I hope , or wherein ought I to trust , but in the great mercy of God alone , and in the only hope of heavenly grace ? For whether I enjoy the presence of good Men , or religious brethren , or faithful friends , or holy Books , or excellent treatises , or sweet songs and hymns , all these help little , and have little savor , when grace forsaketh me , and I remain left in mine own poverty . At such time there is no better remedy thàn patience , and the ordering of my self according to the will of God. 7. I never found any so religious and devout , that hath not had sometimes a withdrawing of grace , or felt not some decrease of zeal . There was never Saint so highly rapt , and illuminated who first or last was not tempted . For he is not worthy of the high contemplation of God , who hath not been exercised with some tribulation for Gods sake . For temptation going before , is wont to be a sign of ensuing comfort . And unto those that are proved by temptations , heavenly comfort is promised . He that shall overcome , saith he , I will give him to eat of the Tree of life . 8. But divine comfort is given , that a Man may be stronger to bear adversities . There followeth also temptation , lest he should wax proud of any good . The Devil sleepeth not , neither is the flesh as yet dead ; therefore cease not to prepare thy self to the battel ; For on thy right hand and on thy left are enemies that never rest . CHAP. X. Of thankfulness for the grace of God. WHy seekest thou rest , since thou art born to labor ? Dispose thy self to patience rather than to comfort , and to the bearing of the Cross , rather than to gladness . What secular person is there that would not willingly receive spiritual joy and comfort , if he could always have it ? For spiritual comforts exceed all the delights of the world , and pleasures of the flesh . All worldly delights are either vain or unclean ; but spiritual delights are only pleasant and honest , sprung from virtue , and infused by God into pure minds . But no Man can always enjoy these divine comforts according to his desire ; for the time of temptation is not long away . 2. False freedom of mind , and great trust of our selves is very contrary to heavenly visitations . God doth well in giving the grace of comfort ; but Man doth evil in not returning all again unto God with thanksgiving . And therefore the gifts of grace cannot flow in us , because we are not thankful to the giver , and return them not wholly to the head-fountain . For grace ever attendeth him that is thankful ; and from the proud shall be taken that which is wont to be given to the humble . 3. I desire not that consolation that taketh from me compunction ; nor do I affect that contemplation which leadeth to haughtiness of mind . For all that is high , is not holy ; nor all that is sweet , good ; nor every desire , pure ; nor every thing that is dear unto us , is grateful to God. I do willingly accept of that Grace , whereby I may ever become more humble and affected with an holy fear , and be made more ready to forsake my self . He that is taught by the gift of grace , and school'd by the scourge of the withdrawing thereof , will not dare to attribute any good to himself , but will rather acknowledg himself poor and naked . Give unto God that which is Gods , and ascribe unto thy self that which is thine own ; that is , give thanks to God for his grace ; and acknowledg that nothing is to be attributed to thee , but only sin and the punishment due thereunto . 4. Set thy self always in the lowest place and the highest shall be given thee ; for the highest consist not without the lowest . The chiefest Saints before God , are the least in their own judgments ; and how much the more glorious , so much the humbler within themselves . Those that are full of truth and Heavenly glory , are not desirous of vain glory . Those that are firmly setled and grounded in God , can no way be proud . And they that ascribe all unto God , what good soever they have received , seek not glory one of another , but would have that glory which is from God alone ; and desire above all things to praise God in himself , and in all the Saints , and always tend unto the same . 5. Be therefore thankful for the least gift , so shalt thou be meet to receive greater . Let the least be unto thee also as the greatest , and the most contemptible as an especial gift . If thou consider the worth of the giver , no gift will seem little , or of too mean esteem . For it is not little that is given by the most high God. Yea , if he should give punishment and stripes , it ought to be grateful ; for that he doth it always for our welfare , whatsoever he permitteth to happen unto us . He that desireth to keep the grace of God , let him be thankful for the grace given , and patient for the taking away thereof . Let him pray that it may return . Let him be wary and humble ; lest he lose it . CHAP. XI . How few the lovers of the Cross of Christ are . JEsus hath now many lovers of his Heavenly Kingdom , but few bearers of his Cross. He hath many desirous of comfort , but few of tribulation . He findeth many companions of his table , but few of his abstinence . All desire to rejoyce with him , few will suffer any thing for him , or with him . Many follow Jesus unto the breaking of Bread ; but few to the drinking of the Cup of his passion . Many reverence his miracles , few follow the ignominy of his Cross. Many love Jesus as long as adversities happen not . Many praise and bless him , as long as they receive any comforts from him . But if Jesus hide himself , and leave them but a while ; they fall either into complaint , or into too much dejection of mind . 2. But they that love Jesus for Jesus , and not for some comfort of their own , bless him in all tribulation and anguish of heart , as well as in the greatest comfort . And although he should never give them comfort , they notwithstanding , would ever praise him , and always give him thanks . 3. O how powerful is the pure love of Jesus , which is mixed with no self-love , nor proper interest ! Are not all those to be called hirelings , that ever seek comforts ? Do they not shew themselves to be rather lovers of themselves than of Christ , that always think of their own commodity and gain ? Where may one be found that will serve God freely ? 4. It is hard to find any one so spiritual that is stript of the love of all earthly things . For where is any one to be found that is indeed poor in spirit , and free from all affection of creatures ? He 's a Jewel of such price as is scarce to be met with in these parts . If a Man should give all his wealth , yet is it nothing . And if he should outwardly express great repentance , yet it is little . And if he should attain to all knowledg , he is yet afar off . And if he should be of great virtue , and very fervent devotion , yet there is much wanting ; to wit , one thing , which is most necessary for him . What is that ? that leaving all , he forsake himself , and go wholly from himself , and retain nothing of self-love ; And when he hath done all that he knoweth to be done , let him think that he hath done nothing . 5. Let him not weigh that much which might be much esteemed ; but according to truth let him affirm himself to be an unprofitable servant , as our Saviour hath said , when you shall have done all things that are commanded you , say , we are unprofitable servants . Then may he be truly poor and naked in spirit , and say with the Prophet , I am alone and poor ; yet no man richer , no Man more powerful , no Man more free than he that can leave himself and all things , and set himself in the lowest place . CHAP. XII . Of the high way of the holy Cross. UNto many this speech seemeth hard , Deny thy self , take up thy Cross , and follow Iesus . But it will be much harder to hear that last word . Depart from me ye cursed into everlasting fire . For they that now willingly hear and follow the word of the Cross , shall not then fear to hear the sentence of everlasting damnation . This sign of the Cross shall be in Heaven ; when our Lord shall come to judgment . Then all the servants of the Cross , who in their life-time conformed themselves unto Christ crucified , shall draw near unto Christ the Judg with great confidence . 2. Why therefore fearest thou to take up the Cross which leadeth thee to a Kingdom ? In the Cross is salvation , in the Cross is life , in the Cross is protection against our enemies , in the Cross is infusion of Heavenly sweetness , in the Cross is strength of mind , in the Cross is joy of spirit , in the Cross is the height of virtue , in the Cross is the perfection of sanctity . There is no salvation of the soul , nor hope of everlasting life but in the Cross. Take up therefore thy Cross and follow Jesus , and thou shalt go into life everlasting . He is gone before , bearing his Cross , and is dead for thee on the Cross ; that thou mayest also bear thy Cross and desire to die on the Cross with him . For if thou diest with him , thou shalt also live with him . And if thou be his companion in pain , thou shalt be partaker ith him also in glory . 3. Behold in the Cross all doth consist and all lyeth in our dying upon it ; for there is no other way unto life , and unto true inward peace , but the way of the Holy Cross , and of daily mortification . Go where thou wilt , seek whatsoever thou wilt , thou shalt not find a higher way above , nor a safer way below , than the way of the Holy Cross. Dispose and order all things according to thy will and judgment ; yet thou shalt ever find , that of necessity thou must suffer somewhat either willingly or against thy will , and so thou shalt ever find the Cross. For either thou shalt feel pain in thy body , or in thy soul thou shalt suffer tribulation of spirit . 4. Sometimes thou shalt be forsaken of God , sometimes thou shalt be troubled by thy neighbors ; and which is more , oftentimes thou shalt be irksome to thy self ; neither canst thou be delivered or eased by any remedy or comfort ; but so long as pleaseth God , thou oughtest to bear it . For God will have thee learn to suffer tribulation without comfort ; and that thou subject thy self wholly to him , and become more humble by tribulation . No Man hath so cordial a feeling of the passion of Christ , as he who hath suffered the like himself . The Cross therefore is always ready , and every where waits for thee . Thou canst not escape it whithersoever thou runnest ; for wheresoever thou goest , thou carriest thy self with thee , and shalt ever find thy self ; both above and below , without and within , which way soever thou dost turn thee , every where thou shalt find the Cross ; and every where of necessity thou must have patience , if thou wilt have inward peace , and enjoy an everlasting Crown . 5. If thou bear the Cross willingly , it will bear thee , and lead thee to thy desired end , to wit , where there shall be an end of suffering , though here there shall not . If thou bear it unwillingly , thou makest for thy self a new burden , and encreasest thy load , and yet notwithstanding thou must bear it . If thou cast away one Cross , without doubt thou shalt find another , and that perhaps a more heavy one . 6. Thinkest thou to escape that which no Man could ever avoid ? Which of the Saints in the world was without crosses , and tribulation ? Verily Jesus Christ our Lord was never one hour without pain of suffering , so long as he lived , Christ ( saith he ) ought to suffer , and arise again from the dead , and so to enter into his glory , Luke 24. and how dost thou seek any other way than this high way which is the way of the Holy Cross ? 7. The whole life of Christ was a Cross and Martyrdom ; and dost thou seek rest and joy ? Thou art deceived , thou art deceived if thou seekest any other thing than to suffer tribulations ; for this whole mortal life is full of miseries , and environed on every side with Crosses . And how much the more one hath profited in spirit , so much the heavier crosses he oftentimes findeth , for the love he beareth to God increaseth the grief which he endureth for his banishment . 8. But yet this Man , though so many ways afflicted , is not without some refreshing comfort , for that he perceiveth much benefit to accrew unto him by the bearing of his Cross. For whilest he willingly putteth himself under it , all the burden of tribulation is turned into the confidence of divine comfort . And how much the more the flesh is wasted by affliction , so much the more is the spirit strengthened by inward grace . And sometimes he is so comforted with the desire of tribulation and adversity , for the love of conforming himself to the Cross of Christ , that he would not wish at any time to be without sorrow and tribulation ; because he believeth that so much the more acceptable he shall be unto God , how much the more , and more grievous things he can suffer for him . This is not the power of Man , but it is the grace of Christ , that can , and doth so much in frail flesh ; that what naturally it always abhorreth and flyeth , that by fervor of spirit , it encounters with delight . 9. It is not according to Mans inclination to bear the Cross , to chastise and subdue the body , to fly honors , to suffer contumelies with a willing heart , to despise himself and to wish to be despised , to bear all adversities and dammages , and to desire no prosperity in this world . If thou considerest thy self , thou shalt be able to perform no such matter of thy self . But if thou trustest in the Lord , strength shall be given thee from Heaven , and the world and flesh shall be made subject to thy command . Neither shalt thou fear thy enemy the Devil , if thou be armed with faith , and bearest the Cross of Christ. 10. Set therefore thy self , like a good and faithful servant of Christ to bear manfully the Cross of thy Lord , who was crucified for thee out of love . Prepare thy self to bear many adversities and divers kinds of troubles in this miserable life ; for so it will be with thee , wheresoever thou be , and so surely thou wilt find it , wheresoever thou hide thy self . So it must be , and there is no remedy or means to avoid tribulation and sorrow , but to bear them . Drink of the Cup of our Lord heartily , if thou wilt be his friend ; and desirest to have part with him . As for comforts , leave them to God ; let him do therein as shall best please him . Set thou thy self to suffer tribulations , and account them the greatest comforts ; for that the sufferings of this life are not worthy of the glory which is to come , although thou alone couldest suffer them all . 11. When thou shalt come to this estate , that tribulation shall seem sweet and savory unto thee for Christ ; then thou mayst think it is well with thee , for thou hast found a Paradise upon earth . As long as it is grievous to thee to suffer , and that thou desirest to fly it ; so long shalt thou be ill at ease ; and the tribulation thou flyest will follow thee every where . 12. If thou dost set thy self to that thou oughtest , to wit , to suffer , and to die to thy self , it will quickly be better with thee , and thou shalt find peace . Although thou shouldest have been rapt even unto the third Heaven with Paul , thou art not for this secured that thou shalt suffer no adversity . I ( saith Jesus ) will shew him how great things he must suffer for my name . It remaineth therefore , that thou suffer , if thou wilt love Jesus , and perpetually serve him . 13. O that thou wert worthy to suffer something for the name of Jesus ! how great glory would it be unto thee , what joy to all the Saints of God , how great edification also to thy neighbor ! For all do commend patience ; though few desire to suffer . With great reason thou oughtest to be willing to suffer a little for Christ ; since many suffer far greater things for the world . 14. Know for certain that thou oughtest to lead a dying life . And how much the more every one dyeth to himself , so much the more doth he begin to live to God. No Man is fit to attain unto Heavenly things , unless he submit himself to the bearing of adversities for Christ. Nothing is more grateful unto God , nothing more wholesome to thee in this world , than to suffer willingly for Christ. And if it were in thy choice , thou shouldest rather wish to suffer Adversities for Christ , than to enjoy the delight of many comforts ; because hereby thou shouldest be more like unto Christ , and more conformable to all the Saints . For our worthiness , and the proficiency of our spiritual estate consisteth not in many sweetnesses and comforts , but rather in suffering great afflictions and tribulation . 15. If there had been any better thing , and more profitable to the health of Man than suffering , surely Christ would have shewed it by word and example . But he plainly exhorteth all the Disciples that followed him , and all that desire to follow him , to the bearing of the Cross , and saith , If any will come after me , let him deny himself and take up his Cross , and follow me . So that when we have read and searched all , let this be the last conclusion , That by many tribulations we must enter into the Kingdom of God. THE THIRD BOOK . CHAP. 1. Of the inward Speech of Christ unto a Faithful Soul. I Will hear what the Lord God will speak in me . Blessed is the soul that heareth the Lord speaking in her , and receiveth from his mouth the word of comfort . Blessed are those ears that receive the sound of the divine voice , and listen not to the whisperings of the world . Blessed indeed are those ears that hearken not to the voice which soundeth outwardly , but unto the truth which teacheth inwardly . Blessed are the eyes that are shut to outward things , but open to those things that are internal . Blessed are they that enter into the inward things , and endeavor to prepare themselves more and more by daily exercises to the attaining of Heavenly secrets . Blessed be they that delight to converse with God , and rid themselves of all worldly impediments . 2. Consider these things , my soul , and shut up the door of thy sensual desires , that thou mayest hear what thy Lord God speaketh in thee . Thus saith thy beloved , I am thy safety , thy peace , and thy life ; Keep thy self with me , and thou shalt find peace . Leave all transitory things , and seek those that be everlasting . What are all temporal things , but deceiving snares ? And what do all creatures avail thee , if thou be forsaken by the Creator ? Forsake therefore all earthly things and labor to please thy Creator , and be Faithful unto him , that thou mayest attain unto the true happiness . CHAP. II. That truth speaketh inwardly without noise of words . CHristian . Speak Lord , for thy servant heareth : I am thy servant , grant me unsterstanding , that I may know thy testimonies . Incline my heart to the words of thy mouth . Let thy speech distil as the dew upon my soul. The Children of Israel in times past said unto Moses , Speak thou unto us , and we will hear thee : Let not the Lord speak unto us , lest we die . Not so Lord , not so , I beseech thee . But rather with the Prophet Samuel , I humbly and earnestly intreat , Speak Lord , for thy servant heareth . Let not Moses speak unto me , nor any of the prophets , but do thou rather speak , my Lord God , the inspirer and enlightner of all the Prophets ; for thou alone without them canst perfectly instruct me , but they without thee can profit nothing . 2. They indeed may sound forth words , but they cannot give spirit and life ; they speak marvellous well , but if thou be silent , they inflame not the heart . They may teach the letter , but thou openest the sense . They bring forth mysteries , but thou unlockest the meaning of sealed things . They declare thy commandments , but thou helpest to fulfil them . They shew the way , but thou givest strength to walk in it . They work only exteriorly , but thou instructest and enlightnest the heart . They water outwardly , but thou givest fruitfulness . They make a noise with words , but thou givest understanding to the hearing . 3. Let not therefore Moses speak unto me , but thou my Lord God , the everlasting Truth ; lest I die ; and prove unfruitful , if I be warned outwardly only , and not inflamed within ; lest the word heard and not fulfilled , known and not loved , believed and not observed , turn to my condemnation . Speak therefore Lord , for thy servant heareth , for thou hast the words of everlasting life . Speak unto me to the comfort of my soul , and to the amendment of my whole life , and to thy praise and glory , and everlasting honor . CHAP. III. That the words of God are to be heard with humility , and that many weigh them not . CHrist. Son , hear my words , words of greatest sweetness , excelling all the knowledg of the Philosophers and wise Men of this world . My words are spirit and life , not to be weighed by the understanding of Man. They are not to be drawn to vain liking , but to be heard with silence , and to be received with all humility and great affection . Christian. And I said , Blessed is the Man whom thou shalt instruct ; O Lord , and shalt teach thy law , that thou mayest give him rest from the evil days , and that he be not destroyed upon earth . 2. Christ. I ( saith our Lord ) have taught the Prophets from the beginning , and cease not in these days to speak to every one ; but many are hardned and deaf to my speech . The greater number do more willingly listen to the world , than to God ; and follow sooner the desires of their flesh , than the will of God. The world promiseth temporal and small things , and is served with great eagerness : I promise most high and eternal things , and the hearts of Men are nothing moved therewith . Who is he that serveth and obeyeth me with equal care to that with which the world and the Lords thereof are served ? Blush O Sidon , saith the Sea. And if thou ask the cause , hear wherefore : For a little Prebend a long journey is undertaken ; for everlasting life many will scarce once lift a foot from the ground . A thing of small value is sought after greedily ; for a penny sometimes there is foul contention ; sor a vain thing and sleight promise , Men cease not to toil day and night . 3. But alas for an unchangeable good , for an inestimable reward , for the highest honor and glory without end , they are loth to take the least pains . Blush therefore slothful and complaining Servant , that they are found to be more ready to distruction , than thou to life . They rejoyce more in vanity than thou in the truth . And yet they are sometimes frustrated of their hope ; but my promise deceiveth none , nor sendeth him away empty that trusteth in me . I will give that which I have promised , I will fulfil that which I have said ; but to him that remains faithful in my love to the end . I am the rewarder of all that are good , and do try my devout servants with strong trials . 4. Write my words in thy heart and think diligently of them ; for they will be very necessary in time of temptation . What thou understandest not when thou readest , thou shalt know in the day of visitation . I am wont to visit my elect two several ways , to wit , with temptation , and comfort . And I daily read two lessons unto them , one reprehending their vices , another exhorting them to the increase of virtues . He that hath my words and despiseth them , hath within himself that shall judg him at the last day . A prayer to implore the grace of devotion . 5. O Lord my God , thou art to me whatsoever is good . Who am I , that dare speak unto thee ? I am thy poorest servant and a most vile worm , much more poor and contemptible than I can or dare express . Remember yet O Lord , that I am nothing , and can do nothing . Thou alone art good , just , and holy ; thou canst do all things , thou doest all things , thou fillest all things , only the sinner thou sendest empty away . Remember thy mercies , and fill my heart with thy grace , who will not that thy works be void and in vain . 6. How can I bear up my self in this miserable life , unless thou strengthen me with thy mercy and grace ? Turn not thy face from me ; delay not thy visitation ; draw not away thy comfort , lest my soul become as the thirsty land unto thee . Lord , teach me to fulfil thy will , teach me to live worthily , and humbly in thy sight , for thou art my wisdom , thou dost truly know me , and didst know me before the world was made , and before I was born in the world . CHAP. IV. That we ought to live in truth and humility before God. CHrist. Son , walk before me in sincerity and truth , and ever seek me in simplicity of heart . He that walketh before me in truth , shall be defended from evil incursions , and the Truth shall deliver him from seducers , and from the detractions of the wicked . If the Truth shall have made thee free , thou shalt be truly free , and shalt not care for the vain speeches of Men. Christian. Lord , it is true . According as thou saidst , so I beseech thee let it be with me , let thy Truth teach me , and keep me , and bring me safe to an happy end . Let it deliver me from all evil affection and inordinate love ; and I shall walk with thee in great freedom of heart . 2. Christ. I will teach thee ( saith the Truth ) these things that are right and pleasing in my sight . Think of thy sins with great displeasure and grief , and never esteem thy self any thing for thy good works . Thou art in very deed a sinner , thou art subject to , and encumbred with , may passions . Of thy self thou always tendest to nothing ; thou art quickly cast down , quickly overcome , quickly troubled , quickly dissolved . Thou hast nothing wherein thou canst glory , but many things for which thou oughtest to despise thy self ; for thou art much weaker than thou art able to comprehend . 3. And therefore let nothing seem much unto thee whatsoever thou doest . Let nothing seem great , nothing precious and wonderful ; let nothing seem worthy of estimation , nothing high , nothing truly and commendable to be desired , but that which is everlasting . Let the eternal Truth above all things please thee . Let thy own great unworthiness always displease thee . Fear nothing , blame and fly nothing so much as thy vices and sins ; which ought to displease more than the losses of any thing whatsoever . Some walk not sincerely in my sight , but led by a certain curiosity and pride , will know my secrets , and understand the high things of God , neglecting themselves and their own salvation . These oftentimes , for that I resist them , do fall into great temptations and sins , for their pride and curiosity . 4. Fear the judgments of God , dread the wrath of the Almighty . But discuss not the works of the highest . Search thine own iniquities , in how much thou hast offended , and how much good thou hast neglected . Some carry their religion only in Books , some in pictures , some in outward signs and figures . Some have me in their mouths , but little in their hearts . There are others that being illuminated in their understandings , and purged in their affection do always breath after things eternal , and are unwilling to hear of the things of this world , and do serve the necessities of nature with grief ; and these perceive what the Spirit of Truth speaketh in them ; because it teacheth them to despise Earthly , and love Heavenly things ; to neglect the world , and all the day and night to desire Heaven . CHAP. V. Of the wonderful effect of divine Love. CHristian , I praise thee , O Heavenly Father , Father of my Lord Jesus Christ for that thou hast vouchsafed to remember me a poor Creature . O Father of mercies and God of all comfort , thanks be unto thee , who sometimes with thy comfort refreshest me unworthy of all comfort . I ever bless and glorifie thee with thy only begotten Son , and the holy Ghost , for ever and ever . O Lord God , the holy lover of my soul , when thou shalt come into my heart , all that is within me will rejoyce . Thou art my glory and the exultation of my heart . Thou art my hope and refuge in the day of my tribulation . 2. But for that I am yet weak in love , and imperfect in virtue , I have need therefore to be strengthened and comforted by thee ; visit me therefore often , and instruct me with thy holy discipline . Deliver me from evil passions , and heal my heart of all inordinate affections ; that being cured within and well purged , I may be made fit to Love , strong to suffer , and constant to persevere . 3. Love is a great thing , in very truth a great good ; which alone maketh every thing that is heavy , light ; and beareth equally that which is unequal . For it carrieth a Burden without a Burden , and maketh every thing that is bitter , sweet and savoury . The noble Love of Jesus inforceth Man to do great things , and stirreth him up to desire always what is most perfect . Love will be aloft , and not kept down with any base thing . Love will be free and loose from all worldly affection , to the end its inward sight be not prejudiced , that it be not either entangled by any temporal prosperity , or subdued by adversity . Nothing is sweeter than Love , nothing stronger , nothing higher , nothing more large , nothing more pleasant , nothing fuller nor better in Heaven or in Earth : Because Love is born of God , and cannot rest but in God , above all Creatures . 4. He that loveth ; flyeth , runneth , and rejoyceth ; he is free and not held in . He giveth all for all , and hath all in all , for that he resteth in one Highest above all , from whence all good floweth and proceedeth . He respecteth not the gifts , but turneth himself above all goods unto the giver . Love oftentimes knoweth no measure , but is inflamed above all measure . Love feeleth no burden , weigheth no pains , desireth above its strength , complaineth not of impossibility , for that it thinketh all things lawful and possible . It is therefore able to undertake all things , and performeth and bringeth many things to pass ; whereas he that doth not Love , fainteth and lyes down . 5. Love watcheth , and sleeping sleepeth not : Being wearied , is not tired ; straitned , is not pressed ; frightned , is not troubled : But like a lively flame and burning Torch , breaking upwards , and securely passeth through all . If any one loveth ; he knoweth what this voice cryeth : A loud cry in the ears of God is the ardent affection of the Soul , which saith , My God , my Love , thou art wholly mine , and I wholly thine . 6. Enlarge me in Love , that with the inward mouth of my heart I may taste how sweet it is to Love , and to be melted , and swim in thy Love. Let me be possessed by Love , mounting above my self with excessive fervor and admiration . Let me Sing the Song of Love , let me follow thee on high my Beloved ; let my Soul rejoycing through Love , spend it self in thy Praise . Let me Love thee more than my self , and not my self but for thee , and all in thee that truly Love thee , as the law of Love commandeth which shineth out from thee . 7. Love is swift , sincere , pious , pleasant and delightful , strong , patient , faithful , prudent , long-suffering , manly , and never seeking it self . For where one seeketh himself , there he falleth from Love. Love is circumspect , humble , and upright : not softly , nor light , not attending unto vain things , sober , chast , constant , quiet , and guarded in all the senses . Love is subject and obedient to Superiors , mean and abject to it self , devout and thankful unto God , trusting and hoping always in him , even then when God imparteth no sweetness unto it : For without sorrow none liveth in Love. 8. He that is not ready to suffer all things , and stand to the will of his beloved , is not worthy to be called a Lover . A Lover ought to embrace willingly all that is hard and distasteful for his Beloved ; and not to turn away from him for any contrary accidents . CHAP : VI. Of the proof of a true Lover . CHrist. Son , thou art not yet a strong and prudent Lover . Christian. Wherefore Lord ? Christ. Because thou givest over for a small adversity , and too greedily seekest comfort . A strong Lover standeth firmly in temptations , and giveth not credit to the crafty perswasions of the enemy . As I please him in prosperity , so I am not unpleasant to him in adversity . 2. A prudent Lover considereth not so much the gift of his Lover , as the Love of the giver . He rather esteemeth the good will than the value , and placeth all gifts under his Beloved . A noble Lover resteth not in the gift , but in me above every gift . All therefore is not lost , if sometimes thou hast less taste of me than thou wouldest . That good and sweet affection which thou sometimes feelest , is the effect of present grace , and a certain fore-taste of the heavenly Country ; whereon thou mayest not rely too much , for it goeth and cometh . But to fight against evil motions of the mind which may happen unto thee , and to despise the suggestions of the Devil , is a notable sign of virtue and shall have great reward . 3. Let not therefore strange fancies forced into thee , of any matter whatsoever , trouble thee . Retain a strong purpose and an upright intention to God. Neither is it an illusion that sometimes thou art suddenly rapt on high , and presently returnest again unto the accustomed vanities of thy heart . For thou dost rather unwillingly suffer them , than commit them : and as long as they displease thee , and thou strivest against them , it is matter of reward , and no loss . 4. Know that thy antient enemy doth ever strive to hinder thy desire to good , and to deliver thee from all religious exercise ; to wit , from the devout memory of my passion , from the profitable remembrance of thy sins , from the guard of thine own heart , and from the firm purpose of profiting in virtue . He injecteth many evil thoughts into thy mind , that he may cause a wearisomness and horror in thee , to draw thee from Prayer and Holy reading . Humble confession is displeasing unto him ; and if he could , he would cause thee to cease from receiving the Sacrament . Trust him not , nor care for him , although he should often set snares of deceit to intrap thee . Charge him with it when he suggesteth evil and unclean thoughts unto thee ; Say unto him , Away unclean Spirit , blush miserable wretch ; thou art very unclean that bringest such things unto mine ears . Away from me wicked deceiver , thou shalt have no part in me : But Jesus shall be with me as a strong Warrior , and thou shalt stand confounded . I had rather die , and undergo any torment , than consent unto thee . Hold thy peace and be silent ; I will hear thee no more , though thou shouldest work me many troubles . The Lord is my light and my Salvation , whom shall I fear ? If whole Armies should stand together against me , my heart shall not fear . The Lord is my helper and my redeemer . 5. Fight like a good Soldier : and if thou sometimes fall through frailty , take greater strength than before , trusting in my more abundant grace : and take great heed of vain pleasing of thy self and of pride . This brings many into error , and makes them sometimes fall into almost incurable blindness . Let the fall of the proud foolishly presuming of themselves serve thee for a warning , and keep thee perpetually humble . CHAP. VII . That grace is to be hid under the veil of Humility . CHrist. Son , it is more profitable and safe for thee to hide the grace of devotion ; not to extol thy self , nor to speak much , nor to esteem much thereof , but rather to despise thy self , and fear it , as given to one unworthy thereof . This affection is not to be cleaved unto , which may be quickly changed unto the contrary . Think when thou art in grace , how miserable and needy thou art wont to be without grace . Neither doth therein only consist , the proficiency of a spiritual life , when thou hast the grace of comfort ; but when thou humbly , self-denyingly and patiently sufferest the withdrawing thereof , so that thou be not then less diligent in the exercise of prayer , nor suffer the rest of thy accustomed duties to be neglected ; but that thou willingly perform what lieth in thee , according to the best of thy power and understanding , not neglecting thy self wholly for the dryness and trouble of mind which thou feelest . 2. There are many that when it succeedeth not well with them , presently they become impatient or slothful . The way of Man is not always in his power , but it belongeth to God to give and to comfort when he will , and how much he will , and whom he will ; as it shall please him , and no more . Some unadvised persons have overthrown themselves for the greedy desire which they had of the grace of devotion ; attempting more than they were able to perform , not weighing the measure of their weakness , but following rather the desire of their heart , than the judgment of reason . And because they presumed on greater matters than was pleasing to God , they quickly lost his grace . They became needy , and left in a dejected estate , that built themselves nests in Heaven ; to the end that being humbled and impoverished , they might learn not to flie with their own wings , but to trust under my wings . They that are yet but novices and unacquainted in the way of the Lord , unless they govern themselves by the counsel of discreet Persons , may easily be deceived and overthrown . 3. And if they will rather follow their own judgment , than give credit to others that are experienced , their end will be dangerous , if they will not be drawn from their own conceit . Seldom those that are selfwise suffer themselves humbly to be governed by others . A little knowledg with Humility , and a slender understanding , is better than great measures of learning with a vain self-liking . It is better for thee to have little than much of that whereof thou mayest be proud . He doth not discreetly , that wholly giveth himself over to mirth , forgetting his former poverty , and the chaste fear of God , which feareth to lose the grace which he hath obtained . Neither is he virtuously wise , that in time of adversity or any tribulation whatsoever , yieldeth to despairing thoughts and thinketh and imagineth of me less confidently than he ought . 4. He that will be over secure in time of peace , shall be often found in time of war too dejected and fearful . If thou couldest always continue humble and lowly within thy self , and order and govern thy spirit well , thou shouldest not so soon fall into danger and offence . It is good counsel , that when fervor of spirit is kindled within thee , thou shouldest think what will become of thee , when that light shall leave thee . And when that doth happen , remember the light may return again , which for thy instruction and my glory I have withdrawn for a time . 5. Such proof is often more profitable , than if thou shouldest always enjoy prosperity according to thy desire . For a Mans worthiness is not to be judged by the number of visions and comforts which he hath , or by his knowledg in Scripture , or by his being placed in high degree ; but in that he is grounded in true humility , and filled with divine love ; if he always purely and entirely seek the honor of God , if he esteem himself nothing , and unfriendly despise himself , and rejoyce more to be despised and humbled by others , than to be honored . CHAP. VIII . Of a mean conceit of our selves in the sight of God. CHristian . Shall I speak unto my Lord sith I am Dust and Ashes ? If I esteem better of my self , behold thou standest against me , and my iniquities bear true witness against me : Neither can I speak against it . But if I abase and esteem nothing of my self , and cast off all self-esteem , and ( as I am ) account my self to be Dust , thy grace will be favorable unto me , and thy light will be near unto my heart ; and all self-esteem , how little soever shall be swallowed up in the deep Valley of my nothingness , and perish everlastingly . There thou shewest my self unto me , what I am , what I have been , and whither I am come ; for I am nothing , and I knew it not . And if I be left to my self , behold I become nothing but mere weakness . But if thou suddenly look upon me , I am presently made strong , and filled with new joy . And it is a great marvel , that I am so suddenly lifted up , and so graciously embraced by thee , that of mine own weight always sink downward . 2. Thy Love is cause hereof , freely preventing me , and relieving me in so many necessities , preserving me also from grievous dangers , and delivering me ( as I may truly say ) from innumerable evils . For surely by inordinate loving my self , I lost my self and by seeking thee alone , and purely loving thee , I have found both my self and thee , and by that Love have more deeply brought my self to nothing . For that thou , O most sweet Lord , dealest with me above all desert , and above all that I dare hope and request . 3. Blessed be thou my God ; for although I be unworthy of any benefits , yet the nobleness of thy bounty and thy infinite goodness never ceaseth to do good even to the ungrateful , and to them that be turned away far from thee . Turn us unto thee , O Lord , that we may be thankful , humble , and holy ; for thou art our safety , our power , and our strength . CHAP. IX . That all things are to be referred unto God , as unto the last end . CHrist. Son , I ought to be thy chiefest and last end , if thou desirest to be truly blessed . With this intention thy affection shall be purified which is oftentimes inclined inordinately to it self and unto Creatures . For if in any thing thou seekest thy self , thou presently faintest and driest up within thy self . Refer therefore all things chiefly unto me , for I am he that have given all . Consider every thing as flowing from the Highest good ; and therefore all things are to be reduced unto me as unto their Original . 2. Out of me , as out of a living Fountain , the little and the great , the poor and the rich , to draw the water of life : and they that willingly and freely serve me , shall receive grace for grace . But he that will glory out of me , or be delighted in any particular good , shall not be grounded in true joy , nor enlarged in his heart , but shall be many ways encumbred and straitned . Thou oughtest therefore to ascribe nothing of good unto thy self , nor attribute goodness unto any Man ; but give all unto God , without whom Man hath nothing . I have bestowed all , and will that all be returned unto me again ; and with great strictness I require thanks . 3. This is the truth that putteth to flight vain Glory , and if heavenly grace and true Love enter in , there shall be no envy nor straitness of heart , neither shall there be any place for self-love . For Divine Love overcometh all , and enlargeth all the powers of the Soul. If thou beest truly wise , in me alone thou wilt rejoyce , in me alone thou wilt hope : For none is good , but God alone , who is to be praised above all things , and to be blessed in all . CHAP. X. That the World being despised , it is a sweet thing to serve God. CHristian . Now I will speak again , O Lord , and will not be silent , I will say in the ears of my God , my Lord , and my King that is on High , Psal. 31. O how great is the abundance of thy goodness , O Lord , which thou hast laid up for those that fear thee ! But what art thou to them that Love thee ? What to them that serve thee with their whole heart ? Truly unspeakable is the sweetness of contemplating thee , which thou bestowest on them that Love thee . In this chiefly thou hast shewed me the sweetness of thy Love : For that when I was not , thou madest me ; and when I went astray far off from thee , thou broughtest me back again , that I might serve thee , and hast commanded me to Love thee . 2. O Fountain of everlasting Love , what shall I say of thee ? How can I forget thee , that hast vouchsafed to remember me , even when I wasted away , and perished ? Thou hast shewed mercy to thy Servant beyond all my expectation : And hast exhibited thy favor and friendship beyond all merit . What shall I return unto thee for this grace . For it is not granted to every one to forsake all things , to renounce the World , and to undertake a life of Religious retiredness . It is much that I should serve thee , whom all Creatures are bound to serve . It ought not to seem much unto me to serve thee ; but this rather seemeth much and marvellous unto me that thou vouchsafest to receive into thy service one so poor and unworthy , and to joyn him with thy beloved Servants . 3. Behold , all is thine which I have , and whereby I serve thee . And yet contrarywise thou rather servest me than I thee . Behold , Heaven and Earth , which thou hast created for the service of Man are ready at hand , and do daily perform whatsoever thou dost command ; and this is little ; yea , thou hast also appointed the Angels to the service of Man. But that which excelleth all this is , that thou thy self hast vouchsafed to serve Man , and hast promised to give thy self unto him . 4. What shall I give thee for all these thousands of benefits ? I would I could serve thee all the days of my life . I would I were able at least for one day , to do thee some worthy service ! Thou art truly worthy of all service , of all honor , and everlasting praise . Thou art truly my Lord , and I thy poor Servant , that am bound to serve thee with all my might , neither ought I ever to be weary of praising thee . And this I wish to do , this I desire ; and whatsoever is wanting unto me , vouchsafe I beseech thee to supply . 5. It is great honor , a great glory to serve thee , and despise all things for thee . For great grace shall be given to them that shall willingly subject themselves to thy most holy service , They shall receive the most sweet comfort of the holy Ghost , that for thy love shall renounce all carnal delights , they shall attain great freedom of mind , that for thy names sake shall enter into the narrow way , and shall have left off all worldly care . 6. O sweet and delightful service of God , by which Man is truly made free and holy ! O sacred state of religious employment , which maketh Man equal to Angels , pleasing to God , terrible to Devils , grateful and of great esteem to all the faithful ! O service to be imbraced and always wished for by which we obtain the greatest good , and attain to that joy which never shall have end ! CHAP. XI . That the desires of our heart are to be examined and moderated . CHrist. Son , thou oughtest to learn many things more , which thou hast not well learned . Christian. What are those Lord ? Christ. That thou frame thy desires wholly according to my pleasure ; and be not a lover of thy self , but an affectionate follower of my will. Thy desires oftentimes enflame thee , and drive thee forwards with violence : But consider whether thou art moved rather for my honor , than for thine own profit . If I be the cause , thou wilt be well content with whatsoever I shall ordain : But if there lurk in thee any self-seeking , behold this is it that hindereth thee and weigheth thee down . 2. Beware therefore thou lean not too much upon thy own preconceived desire , without asking my counsel , lest perhaps afterwards it repent thee , and thou begin now to dislike that which before did please thee , and which thou earnestly desiredst as the best . For every affection that seemeth good is not presently to be followed ; nor every contrary affection at the first to be avoided . It is expedient sometimes to use a restraint even in good desires and endeavors , lest by importunity thou incurre distraction of mind , and by thy want of self-government beget a scandal unto others ; or being gainsaid by others thou be suddenly troubled and fall . 3. Yet sometimes thou oughtest to use violence , and resist manfully thy sensual appetites , and respect not what the flesh would , or would not ; but rather to labor that even perforce it be subject to the spirit . And it is to be chastised so long , and to be forced under servitude , until it readily obey in all things , and learn to be content with a little , and to be pleased with plain things , and not to murmure against any inconvenience . CHAP. XII . Of patience , and of striving against conoupiscence . CHristian . Lord God , I perceive patience is very necessary unto me , for that many adversities do happen in this life . For howsoever I shall dispose of my peace , my life cannot be without war and affliction . Christ. So it is Son. And my will is not that thou seek after that peace which is void of temptations , or that which feeleth no contrariety ; but then think that thou hast found peace , when thou art exercised with sundry tribulations , and tried in many adversities . 2. If thou say , that thou art not able to suffer much , how then wilt thou endure the Fire hereafter ? Of two evils the less is always to be chosen . That thou maist therefore avoid everlasting punishment in the next World , endeavor to suffer patiently for God the present evils of this . Dost thou think that the Men of this World suffer little or nothing ? Look into the life even of them that live in greatest delicacies , and thou shalt find it otherwise . But thou wilt say , they have many delights , and follow their own wills , and therefore they make small account of their tribulations : Be it so , that they have whatsoever they will ; but how long dost thou think it will last ? 3. Behold , the wealthy of this World vanish away like smoak , and there shall be no memory of their joys past . Yea , even while they live also , they rest not in them without bitterness , irksomeness and fear . For the self same thing in which they take their delight , is oftentimes unto them the cause of sorrow . They have their desert , who for that they inordinately seek and follow delights , they do not enjoy them but with shame and sorrow . 4. O how short and false , how inordinate and filthy are all those pleasures ! Yet so Drunken and Blind are Men that they understand it not : But like Dumb beasts , for a little pleasure of a corruptible life , they incur the Eternal death of their Soul. Do not thou therefore my Son , go after thy Lusts , but forsake thine own will , Psal. 37. Delight in the Lord , and he will give thee the desires of thy heart . 5. For if thou desire true delight , and to be more plentifully comforted by me , behold , in the contempt of all wordly things , and in the cutting off all base delights shall be thy blessing , and abundant comforts shall be given thee . And how much the more thou withdrawest thy self from all comfort of Creatures , so much the sweeter and more powerful consolations shalt thou find in me . But at first thou canst not attain unto them without fome sorrow , nor without a laborious conflict . Thy old custom will make resistance , and thou must overcome it with another custom that is better . Thy flesh will murmur ; but thou must bridle it with fervor of Spirit . The old Serpent will sting and trouble thee ; but by Prayer he shall be put to flight , and by profitable industry thou shalt stop the way against him . CHAP. XIII . Of the humble obedience of a Subject , according to the example of Christ. CHrist. Son , he that endeavoreth to withdraw himself from obedience , withdraweth himself from grace . And he that seeketh things private , shall lose the publick . He that doth not willingly and freely submit himself to his Superior , it is a sign that his flesh is not as yet perfectly obedient unto him , but oftentimes kicketh , and murmureth against him . Learn therefore readily to submit thy self to thy Superior , if thou desirest to subdue thine own flesh . For the outward enemy is sooner overcome , if the inward Man be not wasted . There is no worse enemy , nor more troublesome to the Soul , than thou art unto thy self , not agreeing well with the Spirit . Thou must of necessity have a true contempt of thy self , if thou wilt prevail against flesh and blood . 2. Because thou lovest thy self as yet too inordinately , therefore thou art afraid to resign thy self wholly to the will of others . But what great matter is it , if thou , that art Dust and nothing , submit thy self to a Man for God , when I the Almighty and highest Soveraign who created all things of nothing , humbly submitted my self unto Man for thee ? I became the most humble and abject of all Men , that thou mightest overcome thy pride with my humility . Learn to obey thou that art Dust. Learn to humble thy self thou Earth and Clay , and put thy self under the Feet of all Men. Learn to break thine own will , and to yield thy self to all Subjection . 3. Be vehement against thy self , and suffer not pride to live in thee : But so humble and submit thy self to all , that every one may go over thee , and tread thee as dirt of the Streets under their Feet . Vain Man , what canst thou complain of ? What canst thou answer , foul sinner , to them that reprove thee , who hast so often offended God , and so many times deserved Hell ? But mine eye hath spared thee , because thy Soul was precious in my sight ; that thou mightest know my Love , and always remain thankful for my benefits ; and that thou mightest continually give thy self to true subjection and humility , and mightest bear patiently the contempt of thy self . CHAP. XIV . Of the secret Iudgments of God to be considered , lest we be exalted in our good deeds . Christian. Thou thunderest forth thy Judgments over me , O Lord , and shakest all my bones with fear and trembling , and my Soul is fore afraid . I stand astonished , when I consider that the Heavens are not pure in thy sight . If thou hast found wickedness in Angels , and hast not pardoned them , what shall become of me ? Stars fell from Heaven , and what do I presume that am Dust ? They whose works seemed commendable , fell into the lowest misery : And I have seen them , that did eat the Bread of Angels , to be delighted with the husks of Swine . 2. There is therefore no sanctity , if thou , O Lord , withdrawest thy hand . No wisdom availeth , if thou ceasest to Govern. No strength helpeth , if thou leavest to defend . No chastity is secure , if thou dost not protect it . No custody of our own profitable , if thy sacred watchfulness be not present . For , if we be left of thee , we sink and perish ; but if thou vouchsafest to visit us , we are raised up and live . We are inconstant , but by thee we are established : we wax cold , but by thee we are enflamed . 3. O how meanly and humbly ought I to think of my self ! how little , yea nothing ought I to esteem it , if I seem to have any good ! O Lord , with what profound Humility ought I to submit my self to thy bottomless judgements ; where I find my self to be nothing else , but nothing , and nothing ! O unmeasurable weight ! O sea that can never be passed over , where I find my self only and wholly nothing ! Where then is the lurking hole of glory ? Where is the confidence conceived of virtue ? All vain glorying is swallowed up in the deep of thy judgements over me . 4. What is all flesh in thy sight ? Shall the clay glory against him that frameth it ? How can he be lifted up with vain words , whose heart is truly subject to God ? All the world cannot lift him up , whom the Truth hath subjected unto it self . Neither shall he be moved with the Tongues of all his praisers , that hath setled his whole hope in God. For as for them that speak behold , they all are nothing ; they shall pass away with the sound of their words , but the truth of the Lord remaineth for ever . CHAP. XV. How we are to stand affected , and what we are to say , in every thing which we desire . CHrist. Son , say thus in every thing , Lord , if it be pleasing unto thee , let this be done in this sort ; Lord , if it be to thy honor , let this be done in thy Name ; Lord , if thou seest it expedient for me , and allowest it to be profitable , then grant unto me , that I may use this unto thine honor . But if thou knowest it will be hurtful unto me , and not profitable to the health of my soul , take away this desire from me . For every desire proceedeth not from the holy Ghost , though it seem unto Man right and good . It is hard to judge rightly whether a good Spirit or the contrary drive thee to desire this or that ; or whether also by thine own spirit thou be moved thereunto . Many are deceived in the end , who at the first seemed to be led by a good Spirit . 2. Always therefore , whatsoever occurreth unto thy mind to be desired , let it be desired and prayed for in the fear of God and with Humility of heart ; and above all thou oughtest to commit the whole unto me with resignation of thy self , and thou oughtest to say , Lord thou knowest what is best , let this or that be done as thou pleasest . Give what thou wilt , and how much thou wilt , and when thou wilt . Deal with me as thou thinkest good , and as best pleaseth thee , and is most for thy honor . Set me , where thou wilt , and deal with me in all things according to thy will. I am in thy hand ; turn me , and turn me again which way soever thou please . Behold I am thy Servant , prepared for all things ; for I desire not to live unto my self , but unto thee ; and O that I could do it worthily and perfectly ! A Prayer for the fulfilling of the will of God. 3. Grant me thy Grace O most gracious Jesus , that it may be with me , and labor with me , and persevere with me until the end . Grant me always to desire and will that which is most acceptable unto thee , and best pleaseth thee . Let thy will be mine , and let my will ever follow thine , and agree perfectly with it . Let my will and nill be all one with thine , and let me not will or nill any thing else , but what thou willest or nillest . 4. Grant that I may die to all things that are in the World , and to love to be contemned for thy sake and not to be known in this world . Grant that above all things that can be desired , I may rest in thee , and may quiet my heart in thee . Thou art the true peace of the heart , thou art the only rest ; out of thee all things are troublesom and unquiet . In this very peace , that is , in thee , the one chiefest eternal Good , I will sleep and rest . Amen . CHAP. XVI . That true comfort is to be sought in God alone . WHatsoever I can desire or imagine for my comfort , I look not for it here , but hereafter . For if I should alone have all the comforts of the world , and might enjoy all the delights thereof , it is certain that they could not long endure . Wherefore my soul , thou canst not be fully comforted , nor have perfect delight but in God , the comforter of the poor , and the helper of the humble . Expect a while , O my soul , expect the divine promise and thou shalt have abundance of all good things in Heaven . If thou desire inordinately the things that are present , thou shalt lose the celestial and eternal . Use temporal things , and desire eternal . Thou canst not be filled with any temporal goods , because thou art not created to enjoy them . 2. Although thou shouldest enjoy all created good , yet couldst thou not be happy thereby nor blessed ; but in God , that hath created all things , thy whole beatitude and happiness consisteth ; not such as is seen , and commended by the foolish lovers of the world , but such as the good and faithful Servants of Christ expect , and the spiritual and pure in heart , whose conversation is in Heaven , sometimes have a foretast of . Vain and short is all humane comfort . Blessed and true is the comfort which is received inwardly from the Truth . A Religious Man every where carrieth with him Jesus his comforter , and saith unto him , Be present with me Lord Jesus in every place and time . Let this be my comfort , to be willing to want all humane comfort . And if thy comfort be wanting , let thy will and just proving of me be unto me as the greatest comfort ; for thou wilt not be angry always , neither wilt thou threaten for ever . CHAP. XVII . That all our care is to be placed in God. CHrist. Son , suffer me to do with thee what I please . I know what is expedient for thee . Thou thinkest as Man ; thou judgest in many things as humane affection perswadeth thee . Christian. Lord , what thou sayest is true . Thy care for me is greater than all the care that I can take for my self . For he standeth very totteringly , that casteth not his whole care upon thee . Lord so that my will may remain right and firm towards thee , do with me whatsoever it shall please thee . For it cannot be but good whatsoever thou doest with me . 2. If it be thy will I should be in darkness , be thou blessed ; and if it be thy will I should be in light , be thou again Blessed . If thou vouchsafest to comfort me , be thou Blessed ; and if thou wilt afflict me , be thou ever equally blessed . Christ. Son , Thus thou oughtest to be minded , if thou wilt walk with me . Thou must be as ready to suffer , as to rejoyce . Thou oughtest to be as willing to be poor and needy , as full and rich . 3. Christian. Lord , I will willingly suffer for thee , whatsoever thy pleasure is shall befall me . I will receive indifferently from thy hand good and evil , sweet and sowre , delightful and sorrowful , and give thee thanks for all that befalleth me . Keep me from all sin , and I will neither fear death nor Hell ; so as thou dost not for ever cast me from thee , nor blot me out of the Book of life , what tribulation soever befal me shall not hurt me . CHAP. XVIII . That temporal miseries after the example of Christ , must be born patiently . CHrist. Son , I descended from Heaven for thy Salvation ; I took upon me thy miseries , my own love and not any necessity drawing me thereunto ; that thou mightest learn patience , and not grudgingly bear temporal miseries . For from the hour of my birth , until my death on the Cross , I was not without suffering of grief . I suffered great want of temporal things ; I often heard many complaints against me ; I bore patiently shame and reproaches ; for benefits I received ingratitude ; for miracles , blasphemies ; for Heavenly Doctrine , reprehensions . 2. Christian. Lord , for that thou wert patient in thy life-time , chiefly fulfilling herein the commandment of thy Father , it is reason that I a miserable sinner should shew my self patient according to thy will , and for my souls welfare bear the burden of this corruptible life as long as thou wilt . For although this present life be burdensom , yet notwithstanding it is now by thy grace made very gainful ; and by thy example and the footsteps of thy Saints , more plain and tolerable to the weak . Yea , much more comfortable also than it was in times past in the old Law , when the gate of Heaven remained shut , and the way also to Heaven seemed darker , when so few took care to seek after thy Kingdom . Neither they also that then were just and such as should be saved , could enter into the Heavenly Kingdom , before the satisfaction of thy holy passion and death . 3. O how many and great thanks am I bound to render unto thee , that thou hast vouchsafed to shew unto me and to all the faithful a direct and sure way to thy everlasting Kingdom ! For thy life is our way , and by holy patience we go unto thee that art our Crown . If thou hadst not gone before us and taught us , who would have taken care to follow ? Alas ! How many would stay behind and remain far off , if they beheld not thy noble example ? Behold we are yet cold , although we have heard of so many of thy wonders , and thy Heavenly documents ; what would become of us , if we had not so great a light given us to follow thee ? CHAP. XIX . Of suffering of injuries : and who is proved to be truly patient . CHrist. What is it thou sayest , Son ? Cease to complain , considering my passion , and that of my other Saints . Thou hast not yet made resistance unto blood . It is but little thou sufferest , in comparison of them that have suffered so much , were so strongly tempted , so grievously afflicted , so many ways tried and exercised . Thou oughtest therefore to call to mind the more heavy sufferings of others , that thou mayest the easier bear the little adversities which thou sufferest . And if they seem not little unto thee , beware lest thy impatience be cause thereof . Yet whether they be little or great , endeavor to bear all patiently . 2. How much the better thou disposest thy self to suffering , so much the more wisely thou doest , and so much the greater reward shalt thou receive ; thou shalt more easily also endure it , if both in mind and by exercise thou art well prepared thereunto . Do not say , I cannot suffer these things at the hands of such a person , nor such things are not to be suffered by me : for he hath done me great wrong , and upbraided me with those things which I never thought of ; but of another I will willingly suffer , and as I shall see cause . Such a thought is foolish ; it considereth not the virtue of patience , nor by whom it shall be crowned ; but rather weigheth the persons , and the injuries offered . 3. He is not truly patient , that will not suffer but as much as he thinketh good , and by whom he listeth . But the true patient Man mindeth not by whom he is exercised , whether by his Superiors , or some of his equals , or by his inferiors ; whether by a good and holy Man , or by a perverse and unworthy person . But indifferently from all creatures , how much soever , or how often soever any adversity befalleth him , he taketh all this thankfully as from the hands of God , and esteemeth it a great gain ; for that nothing before God , how little soever , so it be suffered for God , shall pass without its reward . 4. Be thou therefore always prepared for the fight , if thou wilt have the victory . Without a combat thou canst not attain unto the crown of patience . If thou wilt not suffer , thou refusest to be crowned . But if thou desirest to be crowned , fight manfully , and endure patiently . Without labor there is no coming to rest , nor without fighting can the victory be obtained . Christian. Lord , let that be made possible to me by thy grace , which seemeth impossible to me by nature . Thou knowest that I can suffer but little , and that I am quickly dismayed , when a small adversity ariseth . Let every exercise of tribulation be made amiable unto me , and be welcom for thy name ; for to suffer and to be troubled for thy sake , is very profitable for my soul. CHAP. XX. Of the acknowledging of our own infirmities : and of the miseries of this life . CHristian . I will confess against me my unrighteousness , I will confess unto thee , O Lord , my infirmities . Oftentimes it is a small matter that dejecteth and grieveth me . I purpose to act with courage , but when a small temptation cometh , it bringeth me into very narrow straits . It is sometimes a very trifle , from whence great temptations do proceed . And whilest I think my self somewhat safe , when I least expect it I find my self sometimes overcome with a small blast . 2. Behold , therefore , Lord , my lowness and frailty every way known unto thee . Have mercy on me and deliver me out of the mire that I stick not fast therein , and that I may not for ever remain dejected . This is that which oftentimes strikes me at the very heart , and confounds me in thy sight , for that I am so subject to fall , and weak in resisting of my passions . And although though I do not altogether consent , yet their continual assaults are troublesom and grievous unto me ; and it is a very irksom thing to live thus daily in conflict . Hereby my infirmity is made known unto me , for that wicked fancies do always much more easily invade than forsake me . 3. O mighty God of Israel , the zealous lover of faithful souls , let it please thee to consider the labor and sorrow of thy Servant , and assist him in all whatsoever he undertaketh . Strengthen me with Heavenly strength , lest the old Man , the miserable flesh , not fully as yet subject to the spirit , prevail and get the upper hand ; against which I ought to fight as long as I breath in this miserable life . Alas , what a kind of life is this , where tribulation and miseries are never wanting ! where all is full of snares , and enemies ! For when one tribulation or temptation goeth away , another first cometh ; yea and during the first conflict also , many others come unlooked for one after another . 4. And how can a life be loved that hath so many embitterments , and is subject to so many calamities and miseries ? How is it called a life that begetteth so many deaths and plagues ? And yet it is loved , and many seek to delight themselves therein . The world is oftentimes blamed that it is deceitful and vain , and yet it is not easily forsaken , because the desires of the flesh bear so great a sway . 5. Some things draw us to love it , others to contemn it . To the love of the world , the lust of the flesh , the lust of the eyes , and the pride of life do draw us ; but the pains and miseries that do justly follow them cause a hatred and loathsomness thereof . 6. But alas ! vile pleasure overcometh the mind which is addicted to the world ; and she esteemeth it a delight to be even under thorns , because she hath neither seen nor tasted the sweetness of God , and the inward pleasantness of virtue . But they that perfectly contemn the world , and endeavor to live to God under holy discipline , these are not ignorant of the divine sweetness promised to the true forsakers of the world , and do more clearly see how grievously the world erreth , and how it is many ways deceived . CHAP. XXI . That we are to rest in God above all his gifts , and benefits . CHristian . Above all things , and in all things , O my soul , thou shalt ever rest in the Lord , for he is the everlasting rest of the Saints . Grant me , O most sweet and loving Jesus , to rest in thee above all creatures , above all health and beauty , above all glory and honor , above all power and dignity , above all knowledg and subtilty , above all riches and arts , above all joy and gladness , above all fame and praise , above all sweetness and comfort , above all hope and promise , above all desert and desire , above all gifts and presents that thou canst give and impart unto us , above all mirth and jubilee that the mind of Man can receive and feel ; lastly , above Angels and Archangels and above all the Heavenly host , above all visible and invisible things , and above all that thou art not , O my God. 2. For that thou , my Lord God , art best of all ; thou alone art most high , thou alone most powerful , thou alone most full and sufficient , thou alone most sweet and solacing , thou alone most lovely and loving , thou alone most noble and glorious above all things , in whom all good things together both perfectly are , and ever have been , and shall be : and therefore it is too little and not sufficient , whatsoever thou bestowest on me besides thy self , or revealest unto me of thy self , or promisest , whilest thou art not seen , and not fully obtained ; for surely my heart cannot truly rest nor be fully contented , unless it rest in thee , and surmount all gifts and creatures whatsoever . 3. O my most beloved Bridegroom Jesus Christ , the most pure lover , the governor of all creatures ; O that I had the wings of true liberty that I might flie and rest in thee ! O when shall it be fully granted me to consider in quietness of mind and see how sweet thou art , my Lord God! When shall I fully gather up my self into thee , that by reason of my love to thee I may not feel my self , but thee alone , above all sense and feeling , in a manner not known unto every one ! but now I oftentimes sigh , and bear my infelicity with grief , for that many evils occurr in this vale of miseries , which do often trouble , grieve , and overcloud me ; often hinder and distract me , allure and intangle me , for that I can have no free access unto thee , nor enjoy thy sweet embracings wherewith thou ever favorest the blessed Spirits . O let my sighs and manifold desolations on Earth affect thee . 4. O Jesus , the brightness of eternal glory , and comfort of the pilgrim soul , with thee is my tongue without voice , and my very silence speaketh unto thee . How long doth my Lord delay to come ? Let him come unto me his poor Servant , and make me glad . Let him put forth his hand and deliver miserable me from all anguish . Come , O come ; for without thee I shall have no joyful day nor hour ; for thou art my joy , and without thee my table is empty . A wretched creature I am , and in a manner imprisoned and loaden with Irons , until thou comfortest me with the light of thy presence , and settest me at liberty , and shewest a friendly countenance unto me . 5. Let others seek what they please instead of thee : but for me , nothing else doth nor shall delight me , but thou only my God , my hope , my everlasting salvation . I will not hold my peace , nor cease to pray , until thy grace return again , and thou speak inwardly unto me . Christ. Behold I am here ; behold I come unto thee , because thou hast called upon me . Thy tears and the desire of thy soul , thy humiliation and the contrition of thy heart , have inclined and brought me unto thee . Christian. And I said , Lord , I have called thee , and have desired to enjoy thee , being ready to refuse all things for thee . For thou first hast stirred me up that I might seek thee . Blessed be thou therefore , O Lord , that hast shewed this goodness to thy Servant , according to the multitude of thy mercies . 6. What hath thy servant more to say before thee , but that he do greatly humble himself in thy sight , always mindful of his own iniquity , and vileness ? For there is none like unto thee in all whatsoever is wonderful in Heaven and Earth . Thy works are very good , thy judgments true , and by thy providence all things are governed . Praise therefore and glory be unto thee , O wisdom of the Father : let my mouth , my soul , and all creatures together praise and bless thee . CHAP. XXII . Of the remembrance of the manifold benefits of God. CHristian . Open , O Lord , my heart in thy Law , and teach me to walk in thy Commandments . Grant me to understand thy will , and to remember thy benefits as well in general , as in particular , with great reverence and diligent consideration ; that henceforward I may be able worthily to give thee thanks . But I know , and confess , that I am not able in the least point to give thee , due thanks , for the favors which thou bestowest upon me . I am less than the least of all thy benefits ; and when I consider thy noble bounty , the greatness thereof maketh my spirit to faint . 2. All that we have in our soul and body and whatsoever we possess outwardly or inwardly , naturally or supernaturally , are thy benefits , and do speak thee bountiful , merciful , and good , from whom we have received all good things . Although one have received more , another less ; all notwithstanding are thine , and without thee even the least cannot be had . He that hath received greater cannot glory of his own desert , nor extol himself above others , nor insult over the lesser ; for he is greater and better that ascribeth least unto himself , and is more humble and religious in rendring thanks . And he that esteemeth himself vilest of all Men , and judgeth himself most unworthy , is fittest to receive great blessings . 3. And he that hath received fewer , ought not to be sorry nor take it grievously , nor envy them that are enriched with greater store ; but attend rather unto thee , and highly praise thy goodness , for that thou bestowest thy gifts so bountifully , so freely , and so willingly without respect of persons . All things proceed from thee , and therefore in all things thou art to be praised . Thou knowest what is fit to be given to every one ; and why this Man hath less , and he more , it is not ours , but thine to judge , who dost exactly know what is meet for every one . 4. Wherefore , my Lord God , I esteem it as a great mercy , not to have much of that which outwardly and in the opinion of Men , might seem worthy of glory and applause : so that he who considereth the poverty and unworthiness of his person , ought not therefore to conceive grief or sorrow , or to be therefore troubled , but rather to take great comfort , and to be glad : for that thou O God hast chosen the poor and humble and the despised of this world for thy self , and for thy familiar and domestick attendants . Witnesses are thy Apostles themselves , whom thou hast made Princes in all the Earth . And yet they lived without complaint in the world , so humble and simple , without all malice and deceit , that they also rejoyced to suffer reproach for thy Name , and what the world abhorreth , they embraced with great affection . 5. Nothing therefore ought so to rejoyce him that loveth thee and acknowledgeth thy benefits , as thy will in him , and the good pleasure of thy eternal appointment ; wherewith he ought to be so contented and comforted , that he would as willingly be the least , as any would wish to be the greatest , and as peaceable and contented in the last as in the first place ; and as willing to be despised and contemned and to be of no esteem or account , as to be preferred in honor before all others and to be greater in the world . For thy will and the love of thy glory ought to be preferred before all things , and to comfort him more , and please him better , than all the benefits which either he hath received or may receive . CHAP. XXIII . Of Four things that bring much peace . CHrist. Son , now I will teach thee the way of peace , and true liberty . Christian , Do Lord , I beseech thee , as thou sayest , for I shall be very glad to hear it . Christ. Endeavor , my Son , to do rather the will of another , than thine own . Ever choose rather to have less than more . Always seek the lowest place , and to be inferior to every one . Wish always and pray , that the will of God may be wholly fulfilled filled in thee . Behold such a Man entreth into the bounds of peace and quietness . 2. Christian. Lord , this thy short speech containeth much perfection . It is little in words , but full in sense and abundant in fruit . For if it could faithfully be kept by me , then should I not so easily be troubled . For as often as I feel my self unquiet and afflicted , I find that I have strayed from this Doctrine . But thou that canst do all things , and ever lovest the profiting of my soul , increase in me thy grace , that I may fulfil thy words , and work out mine own salvation . A Prayer against evil thoughts . 3. My Lord God , be not far from me ; my God , have regard to help me ; for sundry thoughts have risen up against me , and great fears , afflicting my soul. How shall I pass through them without hurt ? How shall I utterly break them ? Christ. I , saith he , will go before thee , and will humble the great ones of the earth , I will open the Doors of the Prison , and reveal unto thee hidden secrets . Christian. Do Lord as thou sayest , and let all my evil thoughts fly from before thy face . This is my hope , my only comfort , to fly unto thee in every tribulation , to trust in thee , to call upon thee from my heart , and to expect patiently thy comfort . A Prayer for enlightning of the Mind . 4. Enlighten me O good Jesus , with a clear-shining inward light , and drive away all darkness from the habitation of my heart . Repress my many wandring thoughts , and utterly break in pieces those temptations which violently assault me . Fight strongly for me , and vanquish those evil beasts , I mean those inticing desires of the flesh , that so peace may be obtained , by thy power , and that abundance of thy praise may sound in the holy Court of a pure conscience . Command the Winds and Tempests ; say unto the Sea , Be still ; and to the North Wind , Blow not ; and a great calm shall ensue . 5. Send forth thy light and thy truth , that they may shine upon the earth ; for I am as the earth without form and void , until thou enlighten me . Pour out thy grace from above , let thy Heavenly dew distil upon my heart , supply fresh streams of grace , to water the face of the Earth , that it may bring forth good and excellent fruit . Lift up my mind which is pressed down by the weight of sins . Draw up my whole desire to Heavenly things ; that having tasted the sweetness of supernal happiness , it may be irksome to me even to think of earthly vanities . 6. Pluck me and deliver me from all the unlasting comfort of creatures ; for no created thing can fully comfort and quiet my desire . Joyn me unto thee with an unseparable band of love ; for thou even alone dost satisfie him that loveth thee , and without thee all things are vain . CHAP. XXIV . Of flying curious inquiry of the life of others . CHrist. Son , be not curious , trouble not thy self with idle cares . What is this or that to thee ? do thou follow me . For what is it to thee , whether that Man be such or no , or whether this Man do , or speak this or that ? Thou shalt not need to answer for others , but shalt give account of thy self . Why therefore dost thou trouble thy self ? Behold I know every one , and do see all things that are under the Sun , and do understand how it is with every one ; what he thinks , what he would , and at what his intention aims . All things therefore are to be commited unto me ; but do thou keep thy self in good peace , and let the unquiet be as unquiet as they will. Whatsoever they shall have done , or said , shall fall upon themselves , for they cannot deceive me . 2. Be not careful for the shadow of a great name , or for the familiarity of many ; nor for the private affection of Men : for these things both distract and greatly darken the heart . I would willingly utter my words , and reveal my secrets unto thee , if thou didst diligently observe my coming , and didst open the Door of thy heart unto me . Be careful and watch in prayer , and humble thy self in all things . CHAP. XXV . Wherein the firm peace of the heart , and true spiritual profiting consisteth ? CHrist. Son , I have said , Peace I leave with you , my peace I give to you : not as the world giveth , give I unto you . All do desire peace , but all care not for those things that appertain unto true peace . My peace is with the humble and meek of heart . Thy peace doth consist in much patience . If thou wilt hear me and follow my voice , thou mayst enjoy much peace . Christian. What then shall I do , Lord ? Christ. In every thing attend unto thy self what thou doest , and what thou sayest ; and direct thy whole intention unto this , that thou mayst please me alone , and desire or seek nothing besides me . Of the sayings and doings of others judg nothing rashly : neither do thou entangle thy self with things not commited unto thee : and doing thus , thou shalt be little or seldom troubled . 2. But never to feel any trouble at all , nor to suffer any grief of heart or body , is not the state of this life , but everlasting rest . Think not therefore that thou hast found true peace , if thou feelest no sorrow ; nor that then all is well , if thou have no adversary ; nor that all is perfect , if all things be done according to thy desire . Neither do thou then esteem highly of thy self , or account thy self to be specially beloved , if thou be in great devotion and sweetness ; for by these things a true lover of virtue is not known , neither doth the profiting and perfection of a Man consist in these things . 3. Christian. Wherein then Lord ? Christ. In offering thy self with all thy heart unto the will of God , not seeking thine own interest , neither in great nor little , neither for a time nor for ever , so that thou keepest one and the same countenance with thanksgiving , both in prosperity and in adversity , weighing all things with an equal balance . If thou be of such courage and so patient in hope , that when inward comfort is withdrawn from thee , thou preparest thy heart to suffer greater things ; and dost not justify thy self , as though thou oughtest not to suffer these and so great afflictions , but justifiest me in whatsoever I appoint , and praisest my Holy name : Then thou walkest in the true and right way of peace : And thou shalt have undoubted hope to see my face again with great joy . And if thou attain to the full contempt of thy self ; then shalt thou enjoy as great abundance of peace , as this thy state of sojourning in this World is capable of . CHAP. XXVI . Of the excellency of a free mind , which humble Prayer sooner gaineth than Reading . CHristian . Lord , it is the work of a perfect Man , never to slack his mind from the attentive thought of heavenly things , and as it were to pass without care amongst many cares ; not like a dull sluggard ; but by the priviledge of a free mind , adhering to no creature with inordinate affection . 2. I beseech thee , my most gracious God , preserve me from the cares of this Life , lest I should be too much entangled thereby : And for the many necessities of the body , lest I should be caught by pleasure : And from whatsoever is an obstacle to the Soul , lest broken with troubles I should be overthrown . I say not from those things that worldly vanity so greatly desireth : But from those miseries , that as punishments and as the common curse of mortality , do weigh down and hinder the Soul of thy Servant , that it cannot enter into freedom of Spirit , as often as it would . 3. O my God , the ineffable sweetness , embitter unto me all carnal comfort , which may draw me away from the love of eternal things , and may wickedly allure me to it self by the beholding of some present delightsome good . Let me not be overcome , O Lord , let me not be overcome by flesh and blood . Let not the World and the short glory thereof deceive me . Let not the Devil and his subtil fraud supplant me . Give me strength to resist , patience to suffer , and constancy to persevere . Give me instead of all the comforts of the World , the most sweet unction of thy Spirit , and in lieu of carnal Love , pour into my Soul the Love of thy name . 4. Behold , Meat , Drink , Cloaths , and other necessaries for the maintenance of the body , are burdensome unto a fervent Spirit . Grant me to use such refreshments moderately , and not to be intangled with an over great desire of them . It is not lawful to cast away all things , for that nature is to be sustained : But to desire superfluities , and those things that are rather pleasurable , thy holy Law forbiddeth : For otherwise the flesh would Rebel against the Spirit . Herein , I beseech thee , let thy hand govern me , and teach me , that I may not exceed . CHAP. XXVII . That private Love most hindreth from the chiefest Good. CHrist. Son , thou oughtest to give all for all , and to retain nothing of thy self . Know , that the Love of thy self doth hurt thee more than any thing in the World. According to the Love and affection thou bearest them , so doth every thing cleave unto thee more or less . If thy love be pure , simple , and well ordered , thou shalt be free from the bondage of things . Covet not that which thou mayest not have . Be not willing to have that which may hinder thee and deprive thee of inward liberty . It is strange that thou committest not thy self wholly unto me , from the bottom of thy heart , with all things that thou canst desire or have . 2. Why dost thou consume thy self with vain grief ? Why art thou tired with needless cares ? stand to my good will , and thou shalt suffer no detriment at all . If thou seekest this or that , and wouldest be here or there , to enjoy thine own commodity and pleasure ; thou shalt never be at quiet , nor free from trouble of mind ; for in every thing somewhat will be wanting , and in every place there will be some that will cross thee . 3. Not every external thing therefore attained and heaped together helpeth thee , but it rather availeth , if thou despise it , and dost utterly root it out from thy heart ; which thou must not understand only of thy revenues and wealth , but of thy seeking after honor also , and thy desire of vain praise , all which do pass away with this world . The place availeth little if the spirit of fervor be wanting ; neither shall that peace which is sought abroad long continue , if the state of thy heart be destitute of a true foundation ; that is , unless thou stand stedfast in me , thou mayest change , but not better thy self . For when occasion doth happen , thou shalt find not only those things which thou soughtest to fly , but a great deal more . A Prayer for purging the heart , and obtaining of Heavenly wisdom . 4. Christian. Strengthen me , O God , by the grace of thy holy Spirit . Give me to be strengthened in my inward Man , and to empty my heart of all unprofitable care and anguish ; not to be drawn away with the sundry desires of any thing either mean or precious , but to look upon all things as passing away , and that my self do also pass away together with them , for nothing is permanent under the Sun , where all things are vanity and vexation of spirit . O how wise is he that so considereth them ! 5. Grant me , Lord , Heavenly wisdom , that I may learn above all things to seek and find thee , above all things to relish thee , and to love thee , and to think of all other things as they are , according to the disposal of thy wisdom . Grant me prudently to avoid him that flatters me , and to suffer patiently him that contradicts me . For it is a great part of wisdom not to be moved with every blast of words ; nor to give ear to an ill flattering Syren ; for so we shall go on securely in the way which we have begun . CHAP. XXVIII . Against the Tongues of Slanderers . CHrist. Son , take it not grievously if some think evil of thee , and speak that which thou wouldest not willingly hear . Thou oughtest to judg the worst of thy self , and to think no Man weaker than thy self . If thou dost walk spiritually , thou wilt not much esteem of flying words . It is no small wisdom to keep silence in an evil time , and inwardly to run to me , and not to be troubled with the judgment of Men. 2. Let not thy peace be in the Tongues of Men ; For whether they interpret well or evil , thou art not therefore another Man. Where is true peace , and true glory ? Is it not in me ? And he that coveteth not to please Men , nor feareth to displease them , shall enjoy much peace . From inordinate love and vain fear ariseth all disquietness of heart and distraction of the mind . CHAP. XXIX . How we ought to call upon God , and bless him when tribulation draweth near . CHristian . Blessed ( O Lord ) be thy name for ever ; since it pleaseth thee that this temptation and tribulation should come upon me . I cannot flie it ; but have need to flie to thee that thou mayest help me , and turn it to my good . Lord I am now afflicted , and it is not well with me . I am much troubled with this present suffering . And now dear Father , what shall I say ? I am caught amidst straits , save me from this hour . Yet therefore came I into this hour , that thou mayest be glorified , when I shall be greatly humbled , and by thee delivered . Let it please thee Lord , to deliver me ; for , poor wretch that I am , what can I doe , and whither shall I go without thee ? Grant patience Lord , even this time also . Help me my God , and then I will not fear how grievously soever I be afflicted . 2. And now in these my troubles what shall I say ? Lord , thy will be done ; I have well deserved to be afflicted and grieved . Surely I ought to bear it ; and O that I could bear it with patience , until the tempest be passed over , and it become calm ! But thy omnipotent hand is able to take even this temptation from me , and to asswage the violence thereof , that I utterly sink not under it , as oftentimes heretofore thou hast done unto me , O my God , my mercy . And how much the more hard it is to me , so much the more easie is this change of the right hand of the most High. CHAP. XXX . Of craving the divine aid , and confidence of recovering grace . CHrist. Son , I am the Lord that giveth strength in the day of tribulation . Come unto me when it is not well with thee . This is that which most of all hindereth Heavenly consolation , that thou art slow in turning thy self unto Prayer . For before thou dost earnestly pray unto me , thou seekest in the mean while many comforts , and delightest thy self in outward things . And hence it comes to pass that all doth little profit thee , until thou consider that I am he that delivers those that trust in me , and that out of me there is neither powerful help , nor profitable counsel , nor lasting remedy . But now thou having recovered breath after the tempest ; gather strength again in the light of my mercies ; for I am at hand , saith the Lord , to repair all , not only entirely , but also abundantly and in a very plentiful measure . 2. Is there any thing hard to me ? Or am I like unto him that promiseth and performeth not ? Where is thy faith ? Be firm and constant . Take courage and be patient ; comfort will come to thee in due time . Wait , wait for me , I will come and heal thee . It is a temptation that vexeth thee , and a vain fear that affrighteth thee . What else doth the care for future contingencies bring thee , but sorrow upon sorrow ? Sufficient for the day is the evil thereof . It is a vain and unprofitable thing to be grieved , or to rejoyce for future things , that perhaps will never come to pass . 3. But it is incident to Man , to be deluded with such imaginations ; and a sign of a weak mind to be so easily drawn away by the suggestion of the enemy . For he careth not so he delude and deceive thee , whether it be true or false which he proposeth ; whether he overthrow thee with the love of present , or the fear of future things . Let not therefore thy heart be troubled , neither let it fear . Believe in me , and put thy trust in my mercy . When thou thinkest thy self furthest off from me , oftentimes I am nearest unto thee . When thou judgest that almost all his lost , then oftentimes the greatest advantage of gaining is at hand . All is not lost when any thing falleth out contrary . Thou must not judg according to that which thou feelest for the present ; nor so take , or give thy self over to any grief , from whence soever it cometh , as though all hope of delivery were quite gone . 4. Think not thy self wholly left , although for a time I have sent thee some tribulation , or withdrawn thy desired comfort ; for this is the way to the Kingdom of Heaven . And without doubt it is more expedient for thee and the rest of my Servants , that ye be exercised with adversities , than that ye should have all things according to your desires . I know the secret thoughts of thy heart , and that it is very expedient for thy welfare , that thou be left sometimes without taste of spiritual sweetness , and in a dry condition lest perhaps thou shouldest be puffed up with thy prosperous estate , and shouldest please thy self in that which thou art not . That which I have given I can take away ; and restore it again when I please . 5. When I give it , it is mine , when I withdraw it , I take not any thing that is thine ; for mine is every good and every perfect gift . If I send thee affliction , or any Cross whatsoever , repine not , nor let thy heart fail thee ; I can quickly succor thee ; and turn all thy heaviness into joy . Nevertheless I am righteous , and greatly to be praised when I deal thus with thee . 6. If thou be wise , and considerest this rightly , thou wilt never mourn so dejectedly for any adversity that befalleth thee , but rather rejoyce and give thanks , yea , account this thy only joy that afflicting thee with sorrows , I do not spare thee . As my Father hath loved me , I also love you , said I unto my beloved Disciples ; whom certainly I sent not out to temporal joyes , but to great conflicts ; not to honors , but to contempts ; not to idleness , but to labors ; not to rest , but to bring forth much fruit with patience . My Son , remember these words . CHAP. XXXI . Of the contempt of all creatures , to find out the Creator . CHristian . Lord , I stand in need of yet greater grace , that I may reach to that pitch , as that nor Man nor any creature may be a let unto me . For as long as any thing detains me , I cannot freely take my flight unto thee . He desired to fly freely that said , Who will give me wings like a Dove , and I will fly and be at rest ? What thing more quiet than the single eye ? And what more free , than he that desireth nothing upon Earth ? Man ought therefore to pass over all creatures , and perfectly to forsake himself , and to remain in excess of mind , and to see that thou the Creator of all things , hast nothing amongst creatures like unto thee . And unless a Man be freed from the affection of all creatures , he cannot with freedom of mind attend unto divine things . And for this cause there are so few contemplative Men to be found , for that few can wholly withdraw themselves from things created and perishing . 2. But to do this there is need of much grace which may raise up the soul , and enravish it above it self . And unless a Man be raised up in spirit , and freed from all creatures , and wholly united unto God ; whatsoever he knoweth , and whatsoever he hath , is of little account . A long while shall he be little , and lie grovelling below , that esteemeth any thing great , but the one only infinite and eternal Good. For whatsoever is not God , is nothing , and ought to be accounted as nothing . There is great difference between the wisdom of an illuminated and religious Man , and the knowledg of a learned and studious Clerk. For more noble is that learning which floweth from above from the divine influence , than that which is painfully gotten by the wit of Man. 3. There are many that desire contemplation , but they endeavor not to practise those things that are required thereunto . Another great let is this , that we rest in signs and sensible things , and take little care about the perfect mortification of our selves . I know not what it is , nor by what spirit we are led , nor what we pretend , we that seem to be called spiritual , that we take so much pains and so great care for transitory and low things , and fearce or seldom think of our own inward concernments , with the full recollection of our minds . 4. Alas , presently after a slight recollection , we break out again , and weigh not our words with diligent examination . We mind not where our affections lie ; nor be wail the impurity that is in all our actions . For all flesh had corrupted his way , and therefore did that general flood ensue . Sith our inward affection then is much corrupted , it must needs be that our actions proceeding thence be corrupted , as a sign of the want of inward vigor . From a pure heart proceedeth the fruit of a good life . 5. We ask how much one hath done , but how virtuously or vigorously it was done , is not so diligently considered . We inquire whether he be strong , rich , beautiful , handsome , a good writer , a good singer , or a good laborer , but how poor he is in spirit , how patient and meek , how religious and spiritual , is seldom spoken of . Nature respecteth the outward things of Man , Grace turneth it self to the inward . That is often deceived ; This hath her trust in God , to the end she be not deceived . CHAP. XXXII . Of denial of our selves , and forsaking all inordinate desires . CHrist. Son , thou canst not possess perfect liberty , unless thou wholly deny thy self . All such are fettered and in bondage as seek their proper interest wholly , and are lovers of themselves , covetous , curious , wanderers , always seeking pleasure , and not the things of Jesus Christ ; but oftentimes devising and framing that which will not continue ; for all that is not of God shall perish : Keep this short and compleat saying : Forsake all , and thou shalt find all . Leave thy inordinate desires , and thou shalt find rest . Consider this well ; and when thou hast fulfilled it , thou shalt understand all . 2. Christian. Lord , this is not one days work , nor Childrens sport ; yea , in this short word all the perfection of religious persons is included . Christ. Son , thou must not go back , nor straightways be dejected , when thou hearest of the way of the perfect ; but rather be stirred up to higher things , or at least in desire sigh after them . I would it were so well with thee , and thou wert come up to this pitch , that thou wert no longer a lover of thy self , but didst stand meerly at my beck , and at his whom I have appointed a Father over thee ; then thou shouldest exceedingly please me , and all thy life would pass away in joy and peace , Thou hast yet many things to forsake , which unless thou wholly resign up unto me , thou shalt not attain to that which thou desirest . I counsel thee to buy of me gold tried in the fire , that thou mayest become rich , that is Heavenly wisdom , which treadeth under foot all base and earthly things . Set little by earthly wisdom , and care not fondly to please others or thy self . 3. I said , that the mean things must be bought with precious things and such as were with Men of great esteem . For the true Heavenly wisdom seemeth mean and of small account , and is scarce thought of by Men ; for that esteemeth not highly of it self , nor seeketh to be magnified upon Earth ; many praise it from the teeth outward , but in their life they are far from it ; yet is it the precious Pearl which is hidden from many . CHAP. XXXIII . Of inconstancy of heart , and of directing our final intentions unto God. Christ. Son , trust not to thy present affection ; for it will quickly be changed into another thing . As long as thou livest , thou art subject to mutability , even against thy will ; so that now thou art merry , now sad ; now quiet , now troubled ; now devout , now undevout ; now diligent , now slow ; now grave , now light . But he that is wise and well instructed in the spirit , standeth fast upon these mutable things ; not heeding what he feeleth in himself , or which way the wind of instability bloweth ; but that the whole intention of his mind may tend to the right and best end . For thus he may continue one , and the self same , and unshaken in the midst of so many various events , directing continually the single eye of his intention unto me . 2. And how much purer the eye of the intention is , with so much the more constancy doth he pass through the several kinds of storms . But in many things the eye of a pure intention waxeth dimsighted , for it quickly looketh upon some delightsom object that it meeteth withal ; And it is rare to find one that is wholly free from all blemish of self-seeking . So the Jews in times past came into Bethany to Martha and Mary , not for Jesus alone , but to see Lazarus also . The eye of our intention therefore is to be purged , that it may be single and right , and to be directed unto me , beyond the manifold diversity of all mediums . and whatsoever earthly objects come between . CHAP. XXXIV . That God is sweet , above all things , and in all things , to him that loveth . CHristian . Behold , my God , and all things . What would I have more , and what more happy thing can I desire ? O sweet and savory word ! but to him that loveth the Word , not the world nor those things that are in the world , My God , and all things . Enough is said to him , that understandeth ; and to him that loveth it is pleasant to repeat it often . For when thou art present , all things do yield delight ; but when thou are absent , every thing becomes irksom . Thou givest quiet of heart and much peace , and pleasant joy . Thou makest us think well of all things , and praise thee in all things ; neither can any thing please long without thee ; but if it be pleasant and grateful , thy grace must be present , and it must be seasoned with the sweetness of thy wisdom . 2. What is not savory unto him to whom thou art pleasing ? And whom thou delightest not , what can be pleasant to him ? But the wise of this world , and they that relish the things of the flesh , come short of thy wisdom ; for in the world is much vanity , and in the flesh is death . But they that follow thee by the contempt of worldly things , and mortification of the flesh , are proved to be truly wise ; For they are changed from vanity to truth , from the flesh to the spirit . These relish God ; and what good soever is found in creatures , they wholly refer unto the praise of their Maker . Notwithstanding great yea very great is the difference between the sweetness of the creator and of the creature , of eternity and of time , of light uncreated and of light enlightned . 3. O thou everlasting light , surpassing all created lights , dart the beams of thy brightness from above , which may pierce all the most inward parts of my heart ; purifie , rejoyce , enlighten and enliven my spirit , with all the powers thereof , that I may cleave unto thee with abundance of joy and triumph . O when will that blessed and desired hour come , that I may be filled with thy presence , and thou mayest be unto me all in all ! As long as this is not granted me , I shall not have full joy . Alas ! the old Man yet liveth in me , he is not wholly crucified , he is not perfectly dead . He doth as yet lust strongly against the spirit , and stirreth up inward wars , and suffereth not the Kingdom of my soul to be in peace . 4. But thou that rulest the power of the Sea , and stillest the rising of the Waves thereof , arise and help me ; scatter the People that desire war , destroy them in thy might , display thy greatness , and let thy right hand be glorified , for there is no hope nor refuge for me , but in thee my Lord God. CHAP. XXXV That there is no security from temptation in this life . CHrist. Son , there is no security in this life ; as long as thou livest , thou shalt always have need of spiritual armor . Thou livest among enemies , and art assaulted on the right hand and on the left . If therefore thou defendest not thy self on every side with the shield of patience , thou canst not be long unwounded . Moreover , if thou fix not thy heart on me with a sincere will to suffer all things for me , thou canst not bear the heat of this battel , nor obtain the triumphant reward of the Saints in bliss . Thou oughtest therefore manfully to go through all , and to use a strong hand against whatsoever withstandeth thee . For to him that overcometh is manna given ; but for the negligent there remains much misery . 2. If thou seekest rest in this world , how wilt thou then attain to everlasting rest ? Dispose not thy self to much ease , but to much patience . Seek true peace , not in Earth , but in Heaven ; not in Men nor in any other creature , but in God alone . Thou oughtest for the love of God willingly to undergo all things , even labors , griefs , temptations , vexations , anxieties , necessities , infirmities , injuries , detractions , reprehensions , humblings , shame , corrections , and contempts ; these help to virtue : these try a Novice of Christ ; these make the Heavenly Crown . I will give an everlasting reward for a short labor , and infinite glory for transitory shame . 3. Thinkest thou that thou shalt always have spiritual consolations at will ? My Saints had not so , but they had many afflictions , and sundry temptations , and many discomforts ; in all which they did bear up themselves patiently , and trusted rather in God than in themselves , knowing that the sufferings of this time are not condign to the deserving of future glory . Wilt thou have that straightways , which many after many tears and great labors have hardly obtained ? Wait upon the Lord , do manfully , be of good courage ; do not despair , do not fly , but with constancy expose both body and soul for the glory of God. I will reward thee in most plentiful manner , and I will be with thee in all thy tribulations . CHAP. XXXVI . Against the vain judgments of Men. CHrist. Son , cast thy heart constantly upon God , and fear not the judgment of Men , when thy conscience giveth testimony of thy piety and innocency . It is a good and happy thing to suffer in such a way ; neither will it be burdensome to an humble heart , nor to him that trusteth rather in God than in himself . The most part of Men are given to talk much , and therefore little heed is to be given them ; neither is it possible to satisfie all . Although Paul endeavored to please all in the Lord , and made himself all things unto all , yet with him it was a very small thing that he should be judged of Mans judgment . 2. He did for the edification and salvation of others as much as he could , and lay in him ; yet could he not hinder but that he was sometimes judged and despised by others . Therefore he committed all to God , who knew all , and he defended himself with patience and humility against evil tongues ; and such as thought vanities and lies , and spake what they listed : Yet sometimes notwithstanding he answered , lest the weak should be offended by his silence . 3. Who art thou that fearest a mortal Man ? To day he is , and to morrow he is not seen . Fear God , and thou shalt not need to fear the terrors of Men. What harm can the words or injuries of any do thee ? He rather hurteth himself than thee ; neither can he avoid the judgment of God , whosoever he be . Have thou God before thine eyes , and contend not with complaining words . And if for the present thou seemest to be worsted , and to suffer shame without desert ; do not therefore repine , neither do thou lessen thy crown by thy impatience ; but rather lift up thy eyes to me in Heaven , who am able to deliver thee from all shame and wrong , and to render to every one according to their works . CHAP. XXXVII . Of a full and pure resignation of our selves , for the obtaining freedom of heart . CHrist. Son , forsake thy self , and thou shalt find me . Make no self respecting choice of any thing , appropriate nothing to thy self , and thou shalt ever be a gainer . For greater grace shall be given thee , when thou dost perfectly resign thy self , and not turn back to take thy self again . Christian. Lord , how often shall I resign my self ; and wherein shall I forsake my self ? Christ. Always , and every hour , as well in little things as in great . I do except nothing , but do require that thou be naked and void of all things . Otherwise how canst thou be mine , and I thine , unless both within and without thou be free from all self will ? And how much the sooner thou dost this , so much the better it will be with thee ; and how much the more fully and sincerely thou doest it , so much the more shalt thou please me , and so much the more shalt thou gain . 2. Some there are that resign themselves , but with some exception ; for they put not their whole trust in God , and therefore they study how to provide for themselves . Some also at the first do offer all , but afterwards being assailed with temptations , do return again to that which they had left , and therefore they go not forward in the way of virtue . These shall not attain to the true liberty of the pure heart , nor to the favor of my sweetest familiarity , unless they first make an entire resignation and a daily oblation of themselves unto me . For without this there neither is nor can be the fruitive union with me . 3. I have often said unto thee , and now again I say the same , Forsake thy self , resign thy self , and thou shalt enjoy much inward peace . Give all for all ; seek nothing , require back nothing , abide purely and with a firm confidence in me , and thou shalt enjoy me ; thou shalt be free in heart , and darkness shall not have power over thee . Let this be thy whole endeavor , let this be thy Prayer , let this be thy desire ; that being stript of all selfness , thou mayest even nakedly follow naked Jesus , and dying to thy self , mayest live eternally to me . Then shall all vain imaginations , evil perturbations , and superfluous cares fly away ! then shall immoderate fear leave thee , and inordinate love shall die . CHAP. XXXVIII . Of good government in outward things , and of recourse to God in dangers . CHrist. Son , thou oughtest with all diligence to procure , that in every place and action or external business , thou be inwardly free and Master of thy self , and that all things be under thee , and thou not under them ; that thou mayest be Lord and Master of thy actions ; not a servant or a hireling , but rather a Free-man and a true Hebrew , passing into the lot and freedom of the Sons of God , who standing upon the things that are present , view the things which are eternal ; who look on transitory things with the left eye , and with the right do behold the things of Heaven ; whom temporal things cannot draw to cleave unto them , but they rather draw temporal things to serve them , and to be disposed by them in such a way as they are ordained by God , and appointed by the Creator of all , who hath left nothing in his creatures without due order . 2. If thou remain stedfast in all events , and dost not weigh by the outward appearance , nor with a carnal eye , the things which thou seest and hearest ; but presently in every affair dost enter with Moses into the Tabernacle to ask councel of the Lord ; thou shalt sometimes hear the divine Oracle , and shalt return instructed concerning many things both present and to come . For Moses had always recourse to the Tabernacle for the deciding of doubts and controversies , and fled to the help of Prayer , for a defence against the iniquity and dangers of Men. So oughtest thou in like manner to fly to the closet of thy heart , earnestly craving the Divine favor . For the Scripture testifieth , that therefore was Ioshuah and the Children of Israel deceived by the Gibeonites , because they asked not councel at the Mouth of the Lord , but giving too lightly credit to their fair words , were deluded with their counterfeit piety . CHAP. XXXIX . That a Man be not over-earnest in his affairs . CHrist. Son , always commit thy cause to me , I will dispose well of it in due time ; wait for my ordering of it , and thou shalt find it will be for thy good . Christian. Lord , I do most willingly commit all unto thee , for my care can avail little . O that I cleaved not too much to future events , but offered my self with all readiness of mind to thy good pleasure ! 2. Christ , Son , oftentimes a Man doth earnestly labor for that which he desireth , and when he hath gotten it , he beginneth to be of another mind ; for Mans affections do not long continue fixed on one thing , but do pass from one to another . It is therefore no small thing for a Man to forsake himself even in the smallest things . 3. The true spiritual profiting of a Man consisteth in the denying of himself ; and he that is thus resigned , liveth in great freedom and security . But the old enemy , who always sets himself against all that are good , ceaseth at no time from tempting , but day and night lieth grievously in wait , to cast the unwary , if he can , into the snare of deceit . Therefore Watch and Pray , saith our Lord , that ye enter not into temptation . CHAP. XL. That Man hath no good of himself nor any thing whereof he can glory . CHristian . Lord , what is Man that thou art mindful of him , or the Son of Man , that thou visitest him ! What hath Man deserved that thou shouldest favor him ? Lord , what cause have I to complain , if thou forsake me ? Or if thou doest not that which I desire , what can I justly say against it ? Surely , this I may truly think and say , Lord , I am nothing , I can do nothing , I have nothing that is good of my self ; but in all things I am defective , and do ever tend to nothing ; and unless thou help me , and dost inwardly instruct me , I become altogether cold , and am dissolved . 2. But thou , O Lord , art always the same , and endurest for ever ; always good , just , and holy , doing all things well , justly and holily , and disposing all things with wisdom . But I that am more ready to go backward than forward , do not ever continue in one estate , for Seven times are passed over me ; yet doth it soon turn to the better , when it so pleaseth thee , and when thou vouchsafest to stretch forth thy helping hand . For thou alone canst help me without the aid of Man , and so strengthen me , that my countenance shall be no more changed , but my heart shall be turned to thee alone , and there shall rest . 3. Wherefore if I could once perfectly forsake all humane comfort , either for the attaining of devotion , or for mine own necessity , which inforceth me to seek after thee , ( for none else can comfort me ) then might I well hope in thy grace , and rejoyce for the gift of new consolation . 4. Thanks be unto thee , from whence all proceedeth , as often as it goeth well with me ; but I am mere vanity and nothing in thy sight , and unconstant and weak Man. Whereof then can I glory ? Or for what do I desire to be esteemed of ? Is it not even for nothing ? But this is most vain . Truly vain glory is an evil plague and a very great vanity ; because it draweth Man from true glory , and robbeth him of Heavenly grace . For whilest a Man pleaseth himself , he displeaseth thee ; whilst he gapeth after the praise of Men , he is deprived of true virtues . 5. But the true glory and holy rejoycing is for a Man to glory in thee , and not in himself ; to rejoyce in thy Name , and not in his own virtue or strength , nor to delight in any creature , but for thee . Praised be thy Name , not mine ; magnified be thy work , not mine . Let the holy Name be blessed , but to me let no part of Mens praises be given . Thou art my glory , thou art the joy of my heart . In thee will I glory and rejoyce all the day ; but as for my self I will not glory , but in my infirmities . 6. Let the Iews seek honor one of another ; I will desire this which is from God alone . For all humane glory , all temporal honor , all worldly highness , compared to thy eternal glory , is vanity and folly . O my Truth , my mercy , my God , most blessed Trinity , to thee alone be praise , honor , power and glory for evermore . CHAP. XLI . Of the contempt of all temporal honors . CHrist. Son , trouble not thy self , if thou seest others honored and advanced , and thy self contemned and debased . Lift up thy heart unto me in Heaven , and the contempt of Men on Earth will not grieve thee . Christian. Lord , we are blind , and quickly seduced with vanity . If I look well into my self , I cannot say that any creature hath done me wrong ; and therefore I cannot justly complain of thee . 2. But because I have often and grievously sinned against thee , all creatures do justly take arms against me ; for shame and contempt is due unto me , but unto thee praise , honor and glory . And unless I frame my self with a very good will to be despised and forsaken of all creatures , and to be esteemed nothing at all ; I cannot obtain inward peace and strength nor be spiritually enlightned , nor fully united unto thee . CHAP. XLII . That our peace is not to be placed in Men. CHrist. Son , if the peace thou hast with any be grounded upon the opinion which thou hast of him , or upon the account of thine acquaintance with him , thou shalt ever be in an unconstant and enthralled condition ; but if thou have recourse unto the everliving and eternal Truth , a friend going from thee or dying shall not grieve thee . The love of thy friend ought to be grounded in me ; and for me is he to be beloved , whosoever he be whom thou thinkest well of , and is very dear unto thee in this life . No friendship can avail , or continue without me ; neither is that love true and pure , which is not knit by me . Thou oughtest to be so dead to such affections of beloved friends , that ( forasmuch as appertaineth unto thee ) thou shouldest wish to be without all company of Men. Man approacheth so much the nearer unto God , by how much the further off he departeth from all Earthly comfort ; so much the higher also he ascendeth unto God by how much lower he descendeth into himself , and how much the meaner he is in his own sight . 2. But he that attributeth any good unto himself , hindereth the coming of Gods grace unto him ; for the grace of the holy Ghost ever seeketh an humble heart . If thou couldest perfectly annihilate thy self , and empty thy self of all created love ; then should I flow into thee with great abundance of grace . When thou castest thy eyes on creatures , the sight of thy Creator is taken from thee . Learn to overcome thy self in all things , for the love of thy Creator ; and then shalt thou be able to attain to divine knowledge . How little soever the thing be , if it be inordinately loved and regarded ; it defileth the soul , and hindereth the enjoying of the chiefest good . CHAP. XLIII . Against vain and secular knowledg . CHrist. Son , let not the fair speeches and subtile sayings of Men move thee . For the Kingdom of God consisteth not in word , but in power . Observe well my words ; for they enflame hearts , and enlighten minds , they cause compunction , and bring sundry comforts . Do thou never read to shew thy self learned or wise ; but labor to mortify thy sins ; for that will profit thee more than the knowledg of many difficult questions . 2. When thou shalt have read and known many things ; thou oughtest ever to return to one beginning and Principle . I am he , that teacheth Man knowledg , and give unto babes a more clear understanding , that can be taught by Man. He therefore , to whom I speak , shall quickly be wise , and shall profit much in the spirit . Wo be to them that enquire many curious things of Men , and do little mind the way how to serve me . The time will come , when the Master of Masters shall appear , Christ the Lord of Angels , to hear the lessons of all , that is , to examine the consciences of every one ; and then he will search Jerusalem with a candle , and the hidden things of darkness shall be laid open , and the arguings of Mens Tongues shall be silent . 3. I am he that in an instant do raise up the humble mind to understand more of the eternal truth , than can be gotten by Ten years study in the Schools : I teach without the noise of words , without the confounding of opinions , without ambition of honor , without the scuffling of arguments . I am he that teacheth to despise Earthly things , to loath things present , to seek the everlasting , to relish the things that are eternal , to flee honors , to suffer injuries , to place all hope in me , to desire nothing out of me , and above all things ardently to love me . 4. For a certain person by loving me entirely , learned divine things , and spake that which was admirable ; he profited more by forsaking all things , than in studying subtilties . To some I speak common things , to others more special things ; to some I appear sweetly by signs and figures , but to some I reveal mysteries with much light . The voice of books is indeed one , but it teacheth not all Men alike . For I am the inward teacher , I am the Truth , I am the searcher of the heart , the discerner of the thoughts , the setter forwards of what is good , distributing to every one as I judge meet . CHAP. XLIV . Of not drawing outward things to our selves . CHrist. Son , in many things thou oughtest to be ignorant , and esteem thy self as dead upon Earth , and as one to whom the whole world is crucified . Thou must also pass by many things with a deaf ear , and rather think of that which appertaineth to thy peace . It is better for thee to turn thine eyes from what doth mislike thee , and to leave unto every one his own opinion , than to strive with contentious words . If all stand well betwixt thee and God , and if thou hast his judgment in thy mind , thou shalt the more easily bear if thou be overcome . 2. Christian. O Lord , to what a pass are we come ! Behold , we bewail a temporal loss , for a little gain we toil and run ; and the spiritual damage of our soul is forgotten , and hardly at length called to mind . That which little or nothing profiteth , is minded ; and that which is chiefly necessary , is slightly passed over , because the whole Man doth slide down into eternal things ; and unless he speedily repent , he lieth immerst in them , and that willingly . CHAP. XLV . That credit is not to be given to all Men : and how prone Man is to offend in words . CHristian . Help me , O Lord , in my tribulation , for vain is the help of Man. How often have I been deceived , finding want of faith where I thought it sure ? And how often have I found faith where I least expected it ? It is vain therefore to trust in Men ; but the salvation of the just , O Lord , is in thee . Blessed be thou my Lord God , in all things that befal us . We are weak and inconstant , quickly deceived , and soon changed . 2. Who is he , that in all things so warily and circumspectly keeps himself , that he never falls into any deceit or perplexity ? But he that trusteth in thee , O Lord , and seeketh thee with a single heart , doth not so easily fail ; and if he fall into any tribulation , be he never so much enthralled , yet he shall quickly be either delivered or comforted by thee . For thou wilt not forsake him for ever that trusteth in thee . A friend is rare to be found , that continueth faithful in all his friends distress ; but thou , O Lord , thou alone art most faithful at all times , and there is none like unto thee . 3. O how wise was that holy soul that said , My mind is firmly settled and grounded in Christ ! If it were so with me , then would not humane fear so easily trouble me , nor the darts of words move me . Who can foresee all things ? Who is able to beware before-hand of future evils ? If things even foreseen do oftentimes hurt us , how can things unlooked for choose but wound us grievously ? But why did I not provide better for my self , miserable Wretch ? Why also have I so easily given credit to others ? But we are Men , nothing but frail Men , although by many we are reputed and called Angles . To whom shall I give credit , Lord ? to whom but to thee ? Thou art the Truth that neither dost deceive , nor can be deceived . And on the other side , Every Man is a liar , weak , unconstant , and subject to fall , especially in words ; and therefore we must not easily give credit even to that , which in outward shew seemeth at the first to be right . 4. O with what wisdom hast thou warned us to beware of Men ! And because a Mans foes are they of his own houshold , not to give credit , if one should say , Lo here , or Lo there . I am taught to my cost , and O that I might thereby encrease my care , and not my folly . Be wary saith one , be wary , keep to thy self what I tell thee ; and whilst I hold my peace , and think it is secret , he cannot keep that secret which he desired should be secret , but presently discloseth me and himself , and goeth his way . From such tales and such indiscreet persons protect me , O Lord , that I fall not into their hands , nor ever commit such things . Give me to observe truth and constancy in my words , and remove far from me a deceitful Tongue . What I am not willing to suffer , I ought by all means to avoid . 5. O how good is it and tending to peace , to be silent of others , nor to believe promiscuously all that is said , nor easily to report what we have heard ; to lay ones self open to few ; always to seek after thee who art the beholder of the heart ; not to be carried about with every wind of words , but to desire that all things both within and without , be accomplished according to the pleasure of thy will. How safe is it for the keeping of Heavenly grace , to fly the sight of Men , and not to seek those things that seem to cause admiration abroad , but to follow that will all diligence , which bringeth amendment of life and zeal of godliness . 6. To how many hath virtue known and over hastily commended , been hurtful ? How profitable hath grace been kept with silence in this mortal life , which is nothing but a temptation and a warfare ? CHAP. XLVI . Of putting our trust in God when evil words arise . CHrist. Son , be constant , and put thy trust in me . For what are words but words ? They fly through the Air , but hurt not so much as a stone . If thou be guilty , see that thou be not unwilling to amend thy self ; if thou be innocent , resolve to suffer this willingly for the sake of God. It is but a small matter to suffer sometimes a few words , if thou hast not yet the courage to endure hard stripes . And why do small matters go to thy heart , but for that thou art yet carnal , and regardest Men more than thou oughtest ? Because thou art afraid to be despised , therefore thou wilt not be reprehended for thy faults , but seekest the shades of excuses . 2. But look better into thy self , and thou shalt see that the world is yet alive in thee , and a vain affection to please Men. For when thou shunnest to be humbled and reproved for thy faults , it is evident that thou art neither truly humble , nor truly dead to the world , nor the world crucified to thee . But give diligent ear to my words , and thou shalt little regard Ten thousand words spoken by Men. Behold , if all should be spoken against thee that could be most maliciously invented , what would it hurt thee , if thou sufferedst it to pass and madest no more reckoning of it than of a mote ? could all those words pluck as much as one hair from thy head ? 3. But he that hath no heart in him , nor hath God before his eyes , is easily moved with a word of dispraise ; when as he that trusteth in me , and affects not to confide in his own judgment , shall be free from humane fears . For I am the Judge and the discerner of all secrets : I know how the matter passed ; I know him that offereth the injury , and him that suffereth it . From me hath this proceded ; this hath happened by my permission , that the thoughts of many hearts may be revealed . I shall judge the guilty , and the innocent ; but by a secret judgement I would before hand try them both . 4. The Testimony of Men oftentimes deceiveth ; but my judgement is true , it shall stand and not be overthrown . It is commonly hidden , and not known in every thing , but to few notwithstanding it never erreth , neither can it erre , although to the eyes of the foolish it seems not right . Men ought therefore to have recourse to me in every judgment , and not to leave to their own opinions . For the just Man will not be troubled , whatsoever befalleth him from God ; and if any thing be wrongfully brought forth against him , he will not much care ; neither will he vainly be glad , if by others he be with reason excused . For he considereth that I am he that searcheth the heart and reins , and do judge not according to the outward face , nor humane appearance . For that is oftentimes found culpable in my sight , that in the Judgment of Men is thought to be commendable . 5. Christian. O Lord God , the just judg , strong and patient , thou who knowest the frailty and pravity of Man , be thou my strength , and all my trust , for mine own conscience sufficeth me not . Thou knowest that which I know not , and therefore in every reproof I ought to have humbled my self , and to have born meekly ; vouchsafe mercifully to pardon me , as often as I have failed herein , and give me again grace of greater sufferance . For thy abundant mercy is more available to me for the obtaining of pardon , than my conceived justice for the defence of my hidden conscience . Although I know nothing by my self , yet I cannot hereby justifie my self ; for without thy mercy no Man living shall be justified in thy sight . CHAP. XLVII . That all grievous things are to be endured for life everlasting . CHrist. Son , be not dismaied with the painful labors which thou hast undertaken for me , neither be thou wholly discomforted for the tribulations which do befal thee ; but let my promise strengthen and comfort thee in all events . I am able to reward thee infinitely and above all measure . Thou shalt not long toil here , nor always be pressed with griefs . Wait a while and thou shalt see a speedy end of thy evils . There will come an hour when all labor and trouble shall cease . Little and short is all that which passeth away with time . 2. Do what thou dost ; labor faithfully in my Vineyard , I will be thy reward . Write , read , sing , mourn , keep silence , pray , suffer crosses manfully ; life everlasting is worthy of all these yea and greater combats . Peace shall come in the day which is known unto the Lord , and there shall be neither day nor night , to wit , of this time , but everlasting light , infinite brightness , stedfast peace , and secure rest . Then thou shalt not say , Who shall deliver me from the body of this death ? Nor cry , Wo is me , that my sojourning is prolonged ! For death shall be thrown down , and salvation shall appear which never shall have end , there shall be no anxiety ; but blessed joy , sweet and lovely company . 3. O , if thou hadst seen the everlasting Crowns of the Saints in Heaven , and with how great glory they now rejoyce who in times past were contemptible to this world , and esteemed unworthy of life it self ; truly thou wouldest presently humble thy self even unto the Earth ; and wouldest rather seek to be under the feet of all , than to have command so much as over one ; neither wouldest thou desire the pleasant days of this life , but rather rejoyce to suffer affliction for God , and esteem it thy greatest gain to be reputed as nothing amongst Men. 4. O if thou hadst a relishing of these things , and didst suffer them to sink into the bottom of thy heart , how durst thou so much as once to complain ? Are not all painful labors to be endured for everlasting life ? It is no small matter , to lose or to gain the Kingdom of Heaven . Lift up thy face therefore unto Heaven ; behold I , and all my Saints with me , who in this world had great conflicts , do now rejoyce , now are comforted , now are secure , now are at rest , and shall remain with me everlastingly in the Kingdom of my Father . CHAP. XLVIII . Of the everlasting day , and shortness of this life . CHristian . O most blessed mansion of the Heavenly City ! O most clear day of Eternity , which night obscureth not , but the highest Truth ever enlightneth ; a day of continual joy , of perpetual quietness , and never changing into a contrary state ! O that that day would once appear , and all these temporal things were at an end ! To the Saints it shineth glistering with evelasting brightness , but to those that are Pilgrims upon Earth , it appeareth only afar off , and as it were through a glass . 2. The Citizens of Heaven do know how joyful that day is ; but the banished Children of Eve bewail the bitterness and tediousness of this . The daies of this life are short and evil , full of sorrow and anguish ; where Man is defiled with many sins , incumbred with many passions , disquieted with many fears , filled with many cares , distracted with many curiosities , intangled with many vanities , compassed about with many errors , worn away with many labors , vexed with temptations , weakned with pleasures , tormented with want . 3. O , when shall these evils be at an end ! when shall I be delivered from the miserable bondage of sin ! When shall I think , O Lord , of thee alone ! When shall I fully rejoyce in thee ! When shall I enjoy true liberty without all impediments whatsoever , without all trouble of mind and body ! When shall I have solid peace , secure and undisturbed peace , peace within and without , peace every way assured ! O good Jesus when shall I stand to behold thee ! When shall I contemplate the glory of thy Kingdom ! When wilt thou be unto me All in all ! O when shall I be with thee in thy Kingdom , which thou hast prepared for thy beloved from all eternity ! I am left a poor and banished Man in the land of mine enemies , where there are daily wars and great calamities . 4. Comfort my banishment , asswage my sorrow ; for my whole desire fighteth after thee . For all is burdensome to me whatsoever this world offereth for my comfort . I long to enjoy thee most inwardly but I cannot attain unto it . My desire is that I may be wholly given up to Heavenly things , but temporal things and unmortified passions weigh me down . With the mind I would be above all things , but with the flesh I am inforced to be subject against my will. Thus unhappy Man that I am , I fight against my self , and am become grievous to my self , whilst my spirit seeketh to be above , and my flesh to be below . 5. O what do I inwardly suffer , when in my mind I consider Heavenly things , and presently in my prayers a multitude of carnal imaginations present themselves before me ! My God , be not far from me , depart not in thy wrath from thy Servant . Cast forth thy lightning , and disperse them ; send out thy darts , and break all the imaginations which my enemy casts in . Gather in , call home my senses unto thee , make me forget all the things of this world : grant me to cast away speedily the imaginations of wickedness . Succor me , O thou the everlasting Truth , that no vanity may move me . Come Heavenly sweetness and let all impurity fly from before thee . Pardon me also , and mercifully forgive me as often as I think upon any thing else besides thee in prayer . I do truly confess , that I am wont to be subject to many distractions ; for oftentimes I am not there , where I do corporally stand , or sit , but I am rather there , whither my thoughts do carry me . Where my thought is , there am I : there is oftentimes my thought , where my affection is . That quickly offereth it self unto me , which is naturally delightsom , or by custom is pleasing . 6. And for this cause , thou that art Truth it self hast plainly said . Where thy treasure is , there is also thy heart . If I love Heaven , I willingly think of Heavenly things . If I love the world , I rejoyce at the felicity of the world , and grieve for the adversity thereof . If I love the flesh , I shall fancy oftentimes those things that are pleasing to the flesh ; If I love the spirit , I delight to think of spiritual things . For whatsoever I love , thereof do I willingly speak , and hear , and carry home with me the forms , the Ideas and representations thereof . But blessed is that Man , that for thee , O Lord , dismisseth all creatures , that violently resisteth nature , and through fervor of spirit crucifieth the lusts of the flesh , that so with a serene conscience he may offer pure prayer unto thee , and be meet to be admitted into the Angelical quire , all earthly things both outwardly and inwardly being excluded . CHAP. XLIX . Of the desire of everlasting life , and how great rewards are promised to those that fight valiantly . CHrist. Son , when thou perceivest the desire of everlasting bliss to be given thee from above , and desirest to depart out of the Tabernacle of this body , that thou mayest behold my brightness without shaddow of turning ; open thy heart wide , and receive this holy inspiration with thy whole desire . Give greatest thanks to the Heavenly goodness , that dealeth with thee so favorably , visiteth thee mercifully , stirreth thee up fervently , holdeth thee up powerfully , lest through thine own weight thou fall down to the things of Earth . Neither dost thou obtain this by thy own thought or endeavor , but by the mere dignation of Heavenly grace and divine favor ; to the end that thou mayest make a further progress in holiness , and obtain greater humility , and prepare thy self for future battels , and endeavor to cleave unto me with the whole affection of thy heart , and serve me with a fervent desire . 2. Son , the fire burneth many times , but the flame ascendeth not up without smoak ; so likewise the desires of some Men burn towards Heavenly things , and yet they are not free from temptation of carnal affection ; and therefore it is not altogether purely for the honor of God that which they so exactly request of him . Such is also oftentimes thy desire , which thou hast pretended to be so serious . For that is not pure and perfect , which is tinctured with the love of thine own proper commodity and interest . 3. Ask not that which is delightful and profitable to thee , but that which is acceptable to me , and appertaineth to my honor ; for if thou judgest aright , thou oughtest to prefer and follow my appointment , rather than thine own desire , or any desired thing . I know thy desire , and have heard thy frequent groans . Now thou wouldest enjoy the glorious liberty of the Sons of God ; now doth the everlasting habitation , and the Heavenly Country replenished with all joy , delight thee ; but that hour is not yet come ; as yet there is another time , to wit , a time of war , a time of labor and trial . Thou desirest to be filled with the chiefest good , but thou canst not attain it for the present . I am he , saith the Lord whom thou must patiently wait for , until the Kingdom of God doth come . 4. Thou art yet to be tryed upon Earth , and to be exercised in many things . Comfort shall be sometimes given thee , but the abundant fulness thereof shall not be granted . Take courage therefore , and be valiant as well in doing as in suffering things contrary to nature . Thou oughtest to put on the new Man , and to be changed into another Man. Thou must oftentimes do that which thou wouldest not , and leave undone that thou wouldest do . That which is pleasing to others , shall go well forward ; that which thou wishest , shall not speed . That which others say , shall be heard ; what thou sayest , shall be nothing regarded . Others shall ask and shall receive : Thou shalt ask and not obtain . 5. Others shall be great in the praise of Men , but of thee there shall be no speech . To others this or that shall be committed , but thou shalt be accounted fit for nothing . At this nature will sometimes be troubled , and it is much if thou bearest it with silence . In these and many such like , a faithful Servant of the Lord is wont to be tried how he can deny and break himself in all things . There is scarce any thing , wherein thou hast had such need to dye to thy self , as in seeing and suffering those things that are contrary to thy will ; especially when that is commanded , which seemeth unto thee inconvenient , or less profitable . And for that thou being placed under authority darest not resist higher power , therefore it seemeth hard to thee to walk at the beck of another , and to leave all thine own opinion . 6. But consider , Son , the fruit of these labors , the end near at hand , and the reward exceeding great ; and thou shalt be so far from sustaining them grievously , that thou wilt take great comfort of thy patience . For in regard of that little of thy will , which now thou willingly forsakest , thou shalt always have thy will in Heaven . There thou shalt find all that thou wilt or canst desire ; there thou shalt enjoy all good without fear of losing it ; there shall thy will be ever one with me ; it shall not covet any outward or private thing . There no Man shall withstand thee , no Man complain of thee , no Man hinder thee , nothing come against thee ; but all things desired shall be there together present , and refresh thy whole affection , and fill it up to the brim . There I will give thee glory for the reproach which here thou sufferedst ; the garment of praise for heaviness ; for the lowest place a kingly Throne for ever ; there shall the fruit of obedience appear , the labor of repentance rejoyce , and humble subjection shall be gloriously crowned . 7. Now therefore be humbly obedient unto all , and regard not who said or commanded this ; but take great heed , that whether thy Superior , or thy inferior , or thine equal , require any thing of thee , or do insinuate their desire ; thou take it all in good part , and endeavor to fulfil it with a sincere will. Let one seek this , another that ; let him ' glory in this , the other in that , and be praised a thousand thousand times ; but do thou neither rejoyce in this , nor in that , but in the contempt of thy self , and only in my good pleasure and honor . This art thou to wish , that whether it be thy life or death , God may be always glorified in thee . CHAP. L. How a disconsolate person ought to offer himself into the hands of God. CHristian . Lord God , Holy Father be thou blessed both now and for evermore , because as thou wilt , so is it done , and what thou doest , is good . Let thy Servant rejoyce in thee , not in himself nor in any thing else ; for thou alone art the true gladness , thou art my hope and my crown , thou art my joy and my honor . O Lord. What hath thy Servant , but what he hath received from thee , even without any merit of his ? Thine is all that thou hast given , and whatsoever thou hast made . I am poor , and in labors from my youth ; and sometimes my soul is sorrowful even unto tears ; sometimes also it is troubled in it self by reason of evils which hang over mine head . 2. I long after the joy of peace , I earnestly crave the peace of thy Children that are fed by thee in the light of thy comfort . If thou give peace , if thou pour into my heart holy joy ; the soul of thy Servant shall be full of gladness , and shall become devout in thy praise ; but if thou withdraw thy self , ( as many times thou doest ) he will not be able to run the ways of thy commandments , but rather he will bow his knees , and knock his breast , for it is not now with him as it was heretofore , when thy candle shined upon his Head , and he was protected under the shadow of thy wings , from the temptations which violently assaulted him . 3. O righteous Father , and ever to be praised , the hour is come , that thy Servant is to be tryed ! Behold dear Father , meet it is that in this hour thy Servant suffer something for thy sake . O Father , evermore to be honored , the hour is come , which from all eternity thou didst foreknow should come ; that for a short time thy Servant should outwardly be oppressed , but inwardly live for ever with thee ; that he should be a little despised , humbled , and made as an abject in the sight of Men , and much afflicted with passions and infirmities ; that he may rise again with thee in the morning of the new light , and be glorified in Heaven . Holy Father , thou hast so appointed it and wilt have it so ; and this is fulfilled which thy self hast commanded . 4. It is a favor to thy friend that he may suffer , and be afflicted in the world for love of thee , how often soever , and by whom soever , thou permittest it to fall upon him . For in the world nothing cometh to pass , without thy councel , without thy providence , or without a cause why . It is good for me , Lord , that thou hast afflicted me , that I may learn thy righteous judgments , and cast away all haughtiness of heart , and presumption . It is profitable to me , that shame hath covered my face that I may rather seek to thee for comfort than to Men. I have learned also hereby to dread thy unsearchable judgments , who afflictest the just with the wicked , but not without equity and justice . 5. I give thee thanks , for that thou hast not spared my sins , but hast worn me away with bitter stripes , inflicting sorrows , and sending griefs within and without . There is none under Heaven that can comfort me , but thou my Lord God , the Heavenly Physician of souls , that strikest and healest , bringest down to Hell and bringest back again ; let thy correction be upon me , and let thy rod instruct me . 6. Behold dear Father , I am in thy hands . I bow my self under the rod of thy correction ; strike my back and my neck too , that my crookedness may be conformed to thy will. Make me an holy and humble disciple of thine , ( as thou art wont well to do ) that I may be ready at every beck of thy divine pleasure . I commend my self and all mine unto thee to be corrected . It is better to be corrected here , than hereafter . Thou knowest all and every thing , and there is nothing in the conscience of Man which can be hidden from thee . Before things are done , thou knowest that they will come to pass , and hast no need that any should teach thee , or admonish thee of those things which are done on Earth . Thou knowest what is expedient for my profiting , and how much tribulation is fit to scour off the rust of my sins . Do with me according to thy desired good pleasure , and disdain me not for my sinful life , better and more clearly known to none than to thee alone . 7. Grant me , O Lord , to know that which is to be known , to love that which is to be loved , to praise that which pleaseth thee most , to esteem that which is precious unto thee , to despise that which is contemptible in thy sight ; suffer me not to judge according to the sight of the outward eyes , nor to give sentence according to the hearing of the ears of ignorant Men ; but to discern of visible and spiritual things with a true judgement , and above all things ever to search after thy good will and pleasure . 8. The minds of Men are often deceived in their judging ; the lovers of the world are also deceived in loving only visible things . What is a Man the better , for that he is esteemed great by Man ? The deceitful in exalting the deceitful , the vain Man in Extolling the vain , the blind in commending the blind , the weak in magnifying the weak , deceiveth him and doth verily more shame him , while he doth vainly praise him . For how much every one is in thy sight , so much he is , and no more . CHAP. LI. That a Man ought to imploy himself in works of humility , when strength is wanting for higher imployments . CHrist. Son , thou art not able always to continue in the more fervent desire of virtue , nor to persist in the higher pitch of contemplation ; but thou must sometimes of necessity by reason of original corruption descend to inferior things , and bear the burden of this corruptible life though against thy will , and with grief . As long as thou carriest a mortal body , thou shalt feel trouble and heaviness of heart . Thou oughtest therefore in the flesh oftentimes to bewail the burden of the flesh ; for that thou canst not always continue in spiritual exercises and divine contemplation . 2. It is then expedient for thee to flie to humble and exterior works , and to refresh thy self with good actions ; to expect with a firm confidence my coming and Heavenly visitation , to bear patiently thy banishment and the dryness of thy mind , till I visit thee again , and deliver thee from all anxieties . For I will make thee forget thy former pains , and enjoy inward quietness . I will lay open before thee the pleasant fields of Holy Scripture , that with an enlarged heart thou mayest begin to run the way of my commandments . And thou shalt say , That the sufferings of this present time are not worthy of the glory to come , that shall be revealed in us . CHAP. LII . That a Man ought to esteem himself not worthy of comfort , but rather to deserve stripes . CHristian . Lord , I am not worthy of thy comfort , nor of any spiritual visitation ; and therefore thou dealest justly with me , when thou leavest me poor and desolate . For though I could shed a Sea of tears , yet I were not worthy of thy comfort . For ( alas ) I deserve nothing , but to be scourged and punished , in that I have grievously and often offended thee , and have sinned greatly in many things . All things therefore duly considered , I am not worthy even of the least comfort . But thou O gracious and merciful God , who wilt not that thy works should perish , to shew the riches of thy goodness upon the vessels of mercy , even beyond his desert vouchsafest to comfort thy Servant above the manner of Men. For thy comforts are not like to the words of Men. 2. What have I done , O Lord , that thou shouldest bestow any Heavenly comfort upon me ? I remember not that I have done any good , but have been always prone to sin , and slow to amendment . This is true , and I cannot deny it . If I should say otherwise , thou wouldest stand against me , and there would be none to defend me . What have I deserved for my sins , but Hell and everlasting fire ? I confess in very truth that I am worthy of all scorn and contempt , and it is not fit that I should be remembred amongst thy holy ones . And although I be unwilling to hear this , yet notwithstanding for the truths sake I will lay open my sins against my self , that so the sooner I may obtain mercy at thy hand . 3. What shall I say being guilty and full of all confusion ? I have nothing to say but this , I have sinned . Lord , I have sinned ; have mercy on me , pardon me ; suffer me a little , that I may bewail my grief , before I go unto the land of darkness , a land covered with the shadow of death ; What dost thou so much require of a guilty and miserable sinner , as that he be contrite , and humble himself for his offences ? Of true contrition and humbling of the heart , ariseth hope of forgiveness ; the troubled conscience is reconciled to God , the favor of God , which was lost , is recovered ; Man is preserved from the wrath to come , and God and the penitent soul meet together with an holy kiss . 4. Humble contrition for sins is an acceptable sacrifice unto thee , O Lord , savoring much sweeter in thy presence than the perfume of frankincense . This is also the pleasant ointment , which thou wouldest should be poured upon thy sacred feet ; for thou never despisest a contrite and humbled heart . There is the place of refuge , from the angry face of the enemy ; there is amended and washed away , whatsoever defilement elsewhere was contracted , and whatsoever is polluted . CHAP. LIII . That the grace of God doth not joyn it self with those that savor of Earthly things . CHrist. Son , my grace is precious , it suffereth not it self to be mingled with external things , nor earthly comforts . Thou oughtest therefore to cast away all hindrances of grace , if thou desire to receive the infusion thereof . Choose therefore a secret place to thy self , love to live alone with thy self , desire the conversation of none ; but rather pour out devout Prayers unto God , that thou mayest keep thy mind in compunction , and thy conscience pure . Esteem the whole world as nothing ; prefer attendance upon God before all outward things ; for thou canst not attend upou me , and be delighted also in transitory vanities . Thou oughtest to sequester thy self from thy acquaintance and friends , and to keep thy mind void of all temporal comfort . So the blessed Apostle Peter required , that the faithful of Christ should keep themselves as strangers and pilgrims in this world . 2. O how great a confidence shall he have at the hour of death , whom no affection to any Earthly thing detaineth in the world ! but the sickly mind is not yet capable of so retired a heart ; neither doth the carnal Man understand the liberty of him who is inwardly recollected . Notwithstanding if he will be truly spiritual , he ought to renounce as well those which are strangers , as those which are near unto him ; and to beware of no Man more than of himself . If thou perfectly overcome thy self , thou shalt with more ease subdue the rest . It is a perfect victory to triumph over our selves . For he that keepeth himself subject in such sort that his sensuality be subdued to reason , and reason in all things be obedient to me ; he is truly a conqueror of himself , and Lord of the world . 3. If thou desire to mount unto this height , thou must set out couragiously , and lay the Ax to the root ; that thou mayst pluck up and destroy that hidden inordinate inclination to thy self , and unto all private and Earthly good . Of this sin ( that Man too inordinately loveth himself ) almost all dependeth , whatsoever is throughly to be overcome ; which evil being once overcome , and subdued , there will presently ensue great peace and tranquillity . But for that few endeavor perfectly to die unto themselves , and altogether to go out of themselves , therefore they remain intangled in themselves , and cannot be lifted up in spirit above themselves . But he that desireth to walk freely with me , it is necessary that he mortifie all evil and inordinate affections , and that he should not earnestly adhere unto any creature by private love . CHAP. LIV. Of the different motions of Nature and Grace . CHrist. Son , mark diligently the motions of Nature and Grace ; for in a very contrary and subtil manner these are moved , and can hardly be discerned but by him that is spiritually and inwardly enlightned . All Men indeed desire that which is good , and pretend some good in their words and deeds ; and therefore uuder the shew of good , many are deceived . Nature is crafty , and seduceth , intangleth , and deceiveth many , and always proposeth her self for her end ; but Grace walketh in simplicity , and avoideth all shew of evil , pretendeth not deceits , and doth all things purely for Gods sake , in whom also she finally resteth . 2. Nature will not willingly die , nor be kept down , nor be overcome , nor be subject to any , nor be subdued ; but Grace mindeth self mortification , resisteth sensuality , seeketh to be subject , is willing to be kept under , and will not use her own liberty ; she loveth to be kept under discipline , and desireth not to rule any , but always to live and remain wholly subject unto God , and for God is ready humbly to bow unto all Men. Nature striveth for her own commodity ; and considereth what profit she may reap by another ; but Grace considereth not what is profitable and commodious unto her self , but rather what is profitable to many . Nature willingly receiveth honor and reverence ; but Grace faithfully attributeth all honor and glory unto God. 3. Nature feareth shame and contempt ; but Grace rejoyceth to suffer reproach for the Name of Jesus . Nature loveth idleness and bodily rest ; but Grace cannot be idle , but willingly imbraceth labor . Nature seeketh to have those things that be curious and glorious , abhorreth that which is mean and course ; but Grace delighteth in plain and humble things , despiseth not rough things , nor refuseth to wear that which is old and torn . Nature respecteth temporal things , rejoyceth at Earthly gain , sorroweth for loss , is moved with every little injurious word ; but Grace thinketh on that which is everlasting , and cleaveth not to temporal things , she is not troubled with losses , nor disquieted with hard words ; for that she hath placed her treasure and joy in Heaven , where nothing perisheth . 4. Nature is covetous , and doth more willingly receive than give , she loveth proper and private things ; but Grace is bountiful and liberal to all ; shunneth private interest , is content with a little , thinketh that it is more blessed to give than to receive . Nature is bent to the creatures , to her own flesh , to vanities , and to many vagaries ; but Grace draweth unto God and unto goodness renounceth creatures , flyeth the world , hateth the desires of the flesh , restraineth wandrings abroad , blusheth to be seen in publick ; Nature is willing to have some outward comfort , wherein she may be sensibly delighted ; but Grace seeketh comfort in God alone , and delighteth above all visible things in the highest good . 5. Nature worketh all for her own gain and profit , she can do nothing freely , but for bestowed benefits she hopeth to obtain either that which is equal , or better , either praise or favor , and coveteth to have her works and gifts much esteemed ; but Grace seeketh no temporal thing , nor desireth any other reward than God alone ; nor asketh more of temporal necessaries , than what may serve her for the obtaining of things eternal . 3. Nature rejoyceth to have many friends and kinsfolks , she glorieth of noble place and birth ; pleaseth the powerful , fawneth upon the rich , applaudeth those that are like her self ; but Grace loveth even her enemies , and is not puffed up with multitude of friends ; nor esteemeth place or birth , but where it is joyned with greater virtue ; she rather favoreth the poor than the rich ; hath more compassion of the innocent than the powerful ; rejoyceth in the true , not in the deceitful ; always exhorteth good Men to labor for the better gifts ; and by goodness to resemble the Son of God. Nature quickly complaineth of want and trouble ; Grace constantly endureth need . 7. Nature referreth all things to her self , striveth and contendeth for her self ; but Grace reduceth all to God , from whence originally they proceed ; she ascribeth no good to her self , neither doth she arrogantly presume ; she contendeth not , nor preferreth her opinion before others ; but in every apprehension and opinion submitteth her self unto the eternal wisdom and to the divine judgment . Nature coveteth to know secrets , and to hear news ; she will appear abroad , and make proof of many things by her own senses ; she desireth to be known , and to do those things , for which she may be praised and admired ; but Grace careth not for hearing news , nor to understand curious matters ; for that all this springeth from the old corruption of Man , seeing here is nothing new and durable upon Earth . She teacheth therefore to restrain the senses , to avoid vain pleasing and ostentation , humbly to hide those things that are worthy of praise and admiration ; and of every thing and every knowledg to seek profitable fruit , and the praise and honor of God ; she will not have her self nor hers publickly praised , but desireth that God should be blessed in his gifts , who of mere love bestoweth all things . 8. This Grace is a supernatural light , and a certain special gift of God , and the proper mark of the elect , and pledg of everlasting salvation ; which raiseth up a Man from Earthly things to love the things of Heaven , and of a carnal maketh him a spiritual Man. How much the more therefore Nature is depressed and subdued , so much the greater Grace is infused , and the inward Man daily by new visitations more reformed according to the image of God. CHAP. LV. Of the corruption of Nature , and efficacy of divine Grace . CHristian . O Lord my God , who hast created me after thy Image and likeness , grant me this grace which thou hast shewed to be so great and so necessary to salvation , that I may overcome my wicked nature , which draweth me to sin and to perdition . For I feel in my flesh the Law of sin , contradicting the Law of my mind , and leading me captive to the obeying of sensuality in many things ; neither can I resist the passions thereof , unless thy most holy grace fervently infused into my heart , do assist me . 2. Thy grace , O Lord , and great grace is needful , that nature may be overcome , which is ever prone to evil from her youth . For by Adam the first Man , nature being fallen and corrupted by sin , the penalty of this stain hath descended upon all Mankind , in such sort , that nature it self which by thee was created good and upright , is now accounted for the sin and for the infirmity of corrupted nature ; for that the motion thereof left unto it self draweth to evil and to inferior things . For the little power which remaineth , is like a certain spark lying hidden in ashes . This is natural reason it self , encompassed about with great darkness , yet still retaining power to discern good and evil , and the difference between true and false ; although it be unable to fulfil all that it approveth ; and enjoyeth not now the full light of truth , nor the soundness of her affections . 3. Hence it is , my God , that after the inward Man I delight in thy Law , knowing thy commandments to be good , just , and holy , reproving also all evil and sin , teaching that it is to be avoided . But with the flesh I serve the law of sin , whilst I rather obey sensuality than reason . Hence it is that to will to do good is present with me , but how to perform it I find not . For this cause I often purpose many good things , but because I want grace to help my weakness , upon a light resistance I go back and faint . Hence it is that I know the way of perfection , and see clearly enough what I ought to do ; but pressed down with the weight of mine own corruption , I rise not unto what is more perfect . 4. O Lord , how exceeding needful is thy grace for me , to begin any good work , to go forward , and to accomplish it ; For without it I can do nothing , but in thee I can do all things , when thy grace doth strengthen me . O Heavenly grace indeed , without which our most worthy actions are nothing , and no gifts of nature are to be esteemed . Arts , riches , beauty or strength , wit or eloquence , are of no value with thee , O Lord , without thy grace . For gifts of nature are common to good and bad , but the peculiar gift of the elect is grace and love ; and they that bear this honorable mark , are esteemed worthy of everlasting life . This grace is so eminent , that neither the gift of prophesie , nor the working of miracles ; nor any speculation ( how high soever ) is of any esteem without it . Neither faith nor hope , nor other virtues are acceptable unto thee without love and grace . 5. O most blessed Grace , that makest the poor in spirit rich in virtues , and makest the rich in many blessings to be humble in heart ; come , come down unto me , replenish me early with thy comfort , lest my soul should faint for weariness and driness of mind . I beseech thee , O Lord , that I may find grace in thy sight ; for thy grace is sufficient for me , though other things that nature desireth be wanting . If I be tempted and vexed with many tribulations , I will not fear any evils , whilst thy grace is with me ; that is my strength ; that giveth advice and help ; that is stronger than all enemies , and wiser than all the wise . 6. Thy grace is the mistress of truth , the teacher of discipline , the light of the heart , the solace in affliction , the driver away of sorrow , the expeller of fear , the nurse of devotion , the mother of tears . What am I without it , but a withered piece of wood , and an unprofitable stalk only meet to be cast away ? Let thy grace therefore , O Lord , always prevent me and follow me , and make me ever diligent in good works , through Jesus Christ thy Son. Amen . CHAP. LVI . That we ought to deny our selves , and imitate Christ by the Cross. CHrist. Son , look how much thou goest out of thy self , so much mayst thou enter into me . As to be void of all desire of external things , maketh inward peace ; so the forsaking of our selves inwardly , joyneth unto God. I will have thee learn the perfect leaving of thy self to my will , without contradiction and complaint . Follow me , I am the Way , the Truth , and the Life . Without the way there is no going aright , without truth there is no knowledge , without life there is no living . I am the way which thou oughtest to follow ; the truth which thou oughtest to trust ; the life for which thou oughtest to hope . I am the way inviolable , the truth infallible , the life which cannot end . I am the most straight way , the supreme truth , the true life , yea the blessed life , the uncreated life . If thou remain in my way thou shalt keep the truth , and the truth shall make thee free , and thou shalt lay hold on everlasting life . 2. If thou wilt enter into life , keep the commandments . If thou wilt know the truth , believe me . If thou wilt be perfect , sell all . If thou wilt be my Disciple , deny thy self . If thou wilt possess a blessed life , despise this present life . If thou wilt be exalted in Heaven , humble thy self upon Earth . If thou wilt reign with me , bear the Cross with me . For only the Servants of the Cross find the way of bliss and true light . 3. Christian. Lord Jesus , forasmuch as thy way is narrow and contemptible unto the world , grant me grace to imitate thee in suffering worldly contempt . For the Servant is not greater than his Lord , nor the Disciple above his Master . Let thy Servant be exercised in thy holy life , for therein my salvation and the true holiness doth consist ; whatsoever I read or hear besides it , doth not recreate or delight me fully . 4. Christ. Son , now that thou knowest and hast read these things , happy shalt thou be , if thou do them . He that hath my commandments and keepeth them , he it is that loveth me ; and I will love him , and will manifest my self unto him , and will make him sit with me in the Kingdom of my Father . Christian. Lord Jesus , as thou hast said and promised , so let it come to pass , and grant that I may not wholly undeserve this favor . I have received the Cross , I have received it from thy hand ; I will bear it , and bear it till death , as thou hast laid it upon me . Truly the life of a good retired person is the Cross , but yet it is a guide to Paradise . It is now begun , it is not lawful to go back , neither is it fit to leave that which I have undertaken . 5. Let us then take courage , my Brethren , and go forwards together , Jesus will be with us . For Jesus's sake we have undertaken this Cross , for Jesus's sake let us persevere in the Cross. He will be our helper , who is our guide and forerunner . Behold our King goeth before us , who also will fight for us ; let us follow him manfully , let none be dismaid ; but be we ready to die valiantly in the battle , and let us not blemish our glory by flying from the Cross. CHAP. LVII . That a Man be not too much dejected , when he falleth into some defects . CHrist. Son , patience and humility in adversities are more pleasing to me , than much comfort and devotion in prosperities . Why art thou grieved for every little trifle spoken and done against thee ? Although it had been much more thou oughtest not to have been moved . But now let it pass ; it is not the first that hath happened , nor is it any new thing , neither shall it be the last , if thou live long . Thou art manly enough , as long as no adversity happeneth . Thou canst give good counsel also , and canst strengthen others with thy words ; but when any tribulation suddenly comes to thy door , thou art destitute of counsel and strength . See therefore thy great frailty which thou often hast experience of in every small occurrence . It is notwithstanding intended for thy good , when these and such like things befal thee . 2. Put it out of thy heart the best thou canst , and if it touch thee yet let it not deject thee , nor trouble thee long ; bear it at least patiently , if thou canst not joyfully . Although thou be unwilling to hear it , and conceivest indignation thereat , yet restrain thy self , and suffer no inordinate word to pass out of thy mouth , whereby the little ones may be offended . The storm which now is raised shall quickly be appeased , and inward grief shall be sweetned by the return of grace . I yet live , saith the Lord , and am ready to help thee , and to give thee greater comfort than before , if thou put thy trust in me and callest devoutly upon me . 3. Be more patient , and prepare thy self to greater suffering . All is not lost , if thou feel thy self often afflicted or grievously tempted . Thou art a Man , and not God ; thou art flesh , not an Angel. How canst thou look to continue ever in the same state of virtue , when an Angel in Heaven hath fallen , as also the first Man in Paradise ? I am he who will strengthen with health them that mourn , and do raise up unto divine glory those that know their own infirmity . 4. Christian. Lord , blessed be thy word , more sweet unto my mouth than the hony and the hony-comb . What should I do in these my so great tribulations and straits , unless thou didst comfort me with thy holy words ? What matter is it , how much , and what I suffer , so as I may at length attain to the port of salvation ? Grant me a good end , grant me a happy passage out of this world . Be mindful of me , O my God , and direct me the right way to thy Kingdom , Amen . CHAP. LVIII . Of not searching into high matters and into the secret judgments of God. CHrist. Son beware thou dispute not of high matters , nor of the secret judgments of God , why this Man is left , and that Man taken into so great favor ; why also this Man is so much afflicted , and that Man so greatly advanced , these things are beyond the reach of Man , neither can any reason or disputation search out the judgment of God. When the enemy therefore suggesteth these things unto thee , or some curious people enquire of thee , answer that of the Prophet , Thou art just , O Lord , and thy judgment is right . And again , The judgments of the Lord are true and righteous altogether . My judgments are to be feared , not to be discussed ; for they are such as cannot be comprehended by the understanding of Man. 2. In like manner I advise thee not to enquire , nor dispute of the merits of the Saints , which of them is holier than the other , and which is greater in the Kingdom of Heaven , These things oftentimes breed strife and unprofitable contentions , they nourish also pride and vain glory ; from whence do spring envy and dissentions , whilst one will proudly prefer this , and the other , another . To desire to know and search out such things , is to no purpose ; nor would it please the Saints ; for I am not the God of dissention , but of peace ; which peace consisteth rather in true humility , than in self exaltation . 3. Some are carried with zeal of affection , to love these or those most ; but this love is rather humane than divine . I am He who made all the Saints , and have given them grace ; I have given them glory , I know what every one hath deserved ; I have prevented them with the blessings of my goodness . I foreknew my beloved before the beginning of the world . I chose them out of the world , they chose not me first , I called them by grace , I drew them by mercy , I led them through sundry temptations . I have poured into them glorious comforts , I have given them perseverance , I have crowned their patience . 4. I know both the first and the last ; I embrace all with inestimable love . I am to be praised in all my Saints ; I am to be blessed above all things , and to be honored in every one ; whom I have thus gloriously exalted and predestinated without any precedent merits of their own . He therefore that contemneth one of the least of my Saints , honoreth not the greatest ; for that I made both the less and the greater ; and he that dispraifeth any of my Saints , dispraiseth also me , and all the rest in the Kingdom of Heaven . There all are one through the bond of love ; they think the same , they will the same , and they all love one another . 5. But yet ( which is much more high ) they love me more than themselves , and are drawn out of all themselves or any merits of their own . For being ravished above self-love , they are wholly carried out to love me , in whom also they do fruitively rest . Nothing can turn them back , nothing can press them down ; for being full of the eternal Truth , they burn with the fire of unquenchable love . Let therefore carnal and natural Men who can affect no other but their private joys , forbear to dispute of the state of Saints . They add and take away according to their own fancies , not as it pleaseth the eternal Truth . 6. Many are ignorant , but specially those that be slenderly enlightned ; and these can seldom love any with a perfect spiritual love . They are as yet much drawn by a natural affection and humane friendship to this Man or to that ; and according to the experience they have of themselves in their Earthly affections , so they frame an imagination of Heavenly things . But there is an incomparable distance between the things which the imperfect ones imagine in their conceits , and those which the illuminated ones do see by revelation from above . 7. Beware therefore , my Son , that thou treat not curiously of these things , which exceed thy knowledg ; but rather so apply thy endeavors , that thou mayest at least have the meanest place in the Kingdom of Heaven . And if any one did know which of the Saints exceed others in sanctity , or were greater in the Kingdom of Heaven ; what would this knowledg avail him , unless he should thereby humble himself the more in my sight , and should rise up into the greater praising of my name ? He pleaseth God much better that thinketh of the greatness of his sins , and the smalness of his graces , and how far off he is from the perfection of the Saints ; than he that disputeth of their greatness or littleness . 8. They are well and right well contented , if Men could content themselves , and refrain from these vain discourses . They glory not of their own merits , for they ascribe no good unto themselves , but attribute all to me , who of my infinite love have given them all things . They are filled with so great love of the Divinity , and with such an overflowing joy , that there is no glory nor happiness , that is or can be wanting unto them . All the Saints , how much the higher they be in glory , so much the more humble they are in themselves , and nearer and dearer unto me ; And therefore it is written , That they did cast their Crowns before God , and fell down upon their face before the Lamb , and adored him that liveth for ever and ever . 9. Many inquire who is greatest in the Kingdom of God , that know not whether they shall ever be numbred there amongst the least . It is a great thing to be even the least in Heaven , where all are great ; for that all there shall be called , and shall be indeed , the Sons of God. The least shall become a Thousand ; and the sinner of an Hundred years shall die . For when the Disciples asked who should be greatest in the Kingdom of Heaven , they received this answer , Unless you be converted , and be come as little Children , you shall not enter into the Kingdom of Heaven : Whosoever therefore shall humble himself as this little Child , the same is greatest in the Kingdom of Heaven . 10. Wo be unto them that disdain to humble themselves willingly with little Children . For the low gate of the Kingdom of Heaven will not give them entrance . And wo be to the rich , that have their comforts here ; for whilest the poor enter into the Kingdom of God , they shall stand lamenting without . Rejoyce you that be humble , and you that be poor be you glad , for yours is the Kingdom of God , if you walk according to the truth . CHAP. LIX . That all our hope and trust is to be fixed in God alone . CHristian . Lord , what trust have I in this life ? Or what is the greatest comfort , that all things under Heaven do yield me ? Is it not thou , my Lord God , whose mercies are without number ? Where hath it been well with me without thee ? Or when could it be ill with me , when thou wert present ? I had rather be poor for thee , than rich without thee . I rather choose to be a pilgrim on Earth with thee , than to possess Heaven without thee . Where thou art , there is Heaven ; and there is death and Hell , where thou art not , Thou art my desire , and therefore it behoveth me to sigh and cry and pray unto thee . For I have none fully to trust in , none that can seasonably help me in my necessities , but thee alone , my God. Thou art my hope , thou art my trust ; thou art my comforter , and most faithful unto me in all things . 2. All Men seek their own gain ; thou only seekest my salvation and my profit , and turnest all things to my good . Although thou exposest me to divers temptations and adversities , yet thou orderest all this to my advantage , who art wont to try thy beloved ones a Thousand wayes . In which trial thou oughtest no less to be loved and praised , then if thou didst fill me with Heavenly comforts . 3. In thee therefore , O Lord God , I put my whole hope and refuge ; in thee I place my tribulation and anguish ; for I find all to be weak and unconstant , whatsoever I behold out of thee . For neither can many friends avail , nor strong helpers aid , nor wise councellors give any profitable answer , nor the Books of the learned comfort , nor any wealth deliver , nor any secret or pleasant place defend ; if thou thy self dost not assist , help , strengthen , comfort , instruct , and keep us . 4. For all things that seem to belong to the attainment of peace and felicity , without thee are nothing , and do bring indeed no felicity at all . Thou therefore art the end of all that is good , the height of life , the depth of wisdom , and the strongest comfort of thy servants is to trust in thee above all things . To thee therefore do I lift up mine eyes , in thee O my God , the Father of mercies , I put my trust . Bless and sanctifie my soul with thy Heavenly blessings , that it may be made thy holy habitation , and the seat of thy eternal glory ; and that nothing may be found in the Temple of thy glory , that may offend the eyes of thy Majesty . According to the greatness of thy goodness , and multitude of thy mercies look upon me , and hear the prayer of thy poor Servant , who is far exiled from thee in the land of the shadow of death . Protect and keep the soul of thy Servant , amidst so many dangers of this corruptible life , and by thy grace accompanying me direct it by the way of peace , to the country of everlasting light , Amen . THE FOURTH BOOK . A devout Exhortation unto the holy Communion . The voice of Christ. COme unto me , all ye that labor and are burdened , and I will refresh you , saith the Lord. The bread which I will give , is my flesh , for the life of the world . Take ye and eat , that is my body that is given for you . Do this in remembrance of me . He that eateth my flesh , and drinketh my blood , dwelleth in me and I in him . The words which I have spoken unto you , are spirit and life . CHAP. I. With how great reverence Christ ought to be received . The voice of the disciple . THese are thy words , O Christ the everlasting Truth , though not spoken all at one time , nor written in one and the self same place . Because therefore they are thine and true , they are all thankfully and faithfully to be received by me . They are thine , and thou hast spoken them ; and they are mine also , because thou hast spoken them for my salvation . I willingly receive them from thy mouth , that they may be the deeper imprinted in my heart . These so gracious words , so full of sweetness and love , do encourage me , but mine own offences do dishearten me , and my impure conscience driveth me back from the receiving of so great mysteries . The sweetness of thy words doth encourage me , but the multitude of my sins doth oppress me . 2. Thou commandest me to come confidently unto thee , if I will have part with thee ; and to receive the food of immortality , if I desire to obtain everlasting life and glory . Come , saist thou , unto me , all ye that labor and are burdened , and I wil refresh you . O sweet and loving word in the ear of a sinner , that thou , my Lord God , shouldest invite the poor and needy to the participation of thy most holy body ! But who am I , Lord , that I may presume to approach unto thee ? Behold the Heavens cannot contain thee , and thou saist , Come ye all unto me . 3. What meaneth this so gracious a condescension , and this so loving invitation ? How shall I dare to come , that know not any good in my self , whereupon I may presume ? How shall I bring thee unto my House , that have so often offended thy most gracious countenance ? The Angels and the Archangels honor thee , the Saints and just Men do fear thee , and saist thou , Come ye all unto me ? Unless thou O Lord , didst say it , who would believe it to be true ? And unless thou didst command it , who would attempt to come unto thee ? Behold Noah a just Man labored a Hundred years in the making of the Ark , that he might be saved with a few , and how can I in one hours space prepare my self to receive with reverenee the Maker of the world ? 4. Moses thy great Servant , and thy especial friend , made an Ark of incorruptible wood , which also he covered with most pure Gold , to put the Tables of the Law therein ; and I a corruptible creature , how shall I dare so lightly to receive the Maker of the Law , and the giver of life ? Solomon the wisest of the Kings of Israel bestowed Seven years in building a magnificent Temple to the praise of thy Name , and celebrated the feast of Dedication thereof Eight days together ; he offered a Thousand peace-offerings , and he solemnly set the Ark in the place prepared for it , with the sound of Trumpets , and joy ; and I the most miserable and poorest of Men , how shall I bring thee into my House , that can scarce spend one half hour religiously ? And I wish I could once spend about one half hour in a worthy and due manner ! 5. O my God , how much did they endeavor to please thee , and alas how little is that which I do ! How little time do I spend to prepare my self to receive ! I am seldom wholly recollected , very seldom free from all distraction ; and yet surely no unbecoming thought ought to appear in the comfortable presence of thy Deity , nor any creature wholly take me up ; for I am not to harbor an Angel , but the Lord of Angels . 6. And yet there is great difference between the Ark of the Covenant with its reliques , and thy most pure body with its unspeakable virtues ; between those legal Sacrifices , figures of future things , and the true Sacrifice of thy body , the complement of all antient Sacrifices . Why therefore am I not more zealous in thy venerable presence ? Wherefore do I not prepare my self with greater care to receive thy holy things ; sith those holy antient Patriarchs and Prophets , yea Kings also and Princes , with the whole people , have shewed such an affectionateness of devotion to thy divine service ? 7. The most devout King David danced before the Ark of God with all his might , calling to mind the benefits bestowed in times past upon his Forefathers . He made instruments of sundry kinds , he published Psalms , and appointed them to be sung with joy ; he also oftentimes sung to the harp , being inspired with the grace of the holy Ghost . He taught the people of Israel to praise God with their whole heart , and with pleasant voices every day to bless and praise him . If so great devotion was then used , and such celebrating of divine praise before the Ark of the Testament ; what reverence and devotion is now to be performed by me and all Christian people at the Sacrament , in receiving the most precious body of Christ ? 8. O God the invisible Creator of the world how wonderfully dost thou deal with us ! how sweetly and graciously dost thou dispose of all things with thine elect , to whom thou offerest thy self to be received in the Sacrament ! O this exceedeth all understanding ! This chiefly draweth the hearts of the religious and inflameth their affections . For thy true faithful Servants that dispose their whole life to amendment , by this most precious Sacrament , oftentimes gain much of the grace of devotion , and love of holiness .. 9. O the admirable and hidden grace of this Sacrament , which only the faithful ones of Christ do know ; but the unbelieving , and such as are slaves unto sin , cannot have experience thereof ! In this Sacrament spiritual grace is given , and strength which was lost is restored in the soul , and the beauty disfigured by sin returneth again . This grace is sometimes so great , that out of the fulness of devotion which is here given , not only the mind , but the weak body also , feeleth great increase of strength . 10. Our coldness and negligence surely is much to be wailed and pittied , that we are not drawn with greater affection to receive Christ , in whom all the hope and merit of those that are to be saved doth consist . For he is our sanctification and redemption ; he is the comfort of those who are here but travellers , and the everlasting fruition of Saints . It is much therefore to be lamented that many do so little consider this comfortable mystery , which rejoyceth Heaven , and preserveth the whole world . O the blindness and hardness of Mans heart , that doth not more deeply weigh so unspeakable a gift ; but rather cometh by the daily use thereof to regard it little or nothing ! 11. For if this most holy Sacrament should be celebrated in one place only , and consecrated by one only Minister in the world ; with how great desires dost thou think would Men be affected to that place , and to such a Minister , that they might enjoy the celebration of these divine mysteries ? But now there are many Ministers , and Christ is offered in many places ; that so the grace and love of God to Man may appear so much the greater , how much the more this sacred Communion is spread through the world . Thanks be unto thee good Jesus , the everlasting shepherd , that hast vouchsafed to refresh us who are poor and in a state of banishment , with thy precious body and blood , and to invite us to the receiving of these mysteries with the words of thy own mouth , saying , Come unto me all ye that labor and are burdened , and I will refresh you . CHAP. II. That the great goodness and love of God is exhibited to Man in this Sacrament . The voice of the Disciple . IN confidence of thy goodness and great mercy , O Lord , being sick , I approach unto my Savior , being hungry and thirsty to the Fountain of life , needy to the King of Heaven , a Servant unto my Lord , a creature to my Creator , being disconsolate I come to thee my merciful comforter . But whence is this to me , that thou vouch-safest to come unto me ? Who am I that thou shouldest give thy self unto me ? How dare a sinner appear before thee ? And how is it that thou dost vouchsafe to come unto a sinner ? Thou knowest thy Servant and seest that he hath no good thing in him , for which thou shouldest bestow this favor upon him . I confess therefore my unworthiness , and I acknowledg thy goodness ; I praise thy mercy , and give thee thanks for this thy transcendent love . For thou dost this for thine own sake , not for any merits of mine ; to the end that thy goodness may be better known unto me , thy love more abundantly shewed , and thy gracious condescension may be the more eminently set forth . Since therefore it is thy pleasure , and thou hast commanded that it should be so , this thy favor is also dearly pleasing to me , and I wish that my sins may be no hindrance herein . 2. O most sweet and benign Jesus , how great reverence and thanks together with perpetual praise , is due unto thee for the receiving of thy sacred body , whose preciousness no Man is able to express ! But what shall I think of at this Communion , now that I am to approach unto my Lord , whom I am not able duly to honor , and yet I desire to receive him with devotion ? What can I think better , and more profitable , than to humble my self wholly before thee , and to exalt thy infinite goodness above me ? I praise thee my God , and will exalt thee for ever ; and I do despise and submit my self unto thee , in a deep sense of my own unworthiness . 3. Behold thou art the Holy of Holies , and I the skum of sinners ! Behold thou inclinest unto me , who am not worthy so much as to look up unto thee ! Behold thou comest unto me ! It is thy will to be with me , thou invitest me to thy banquet . Thou wilt give me the food of Heaven , and bread of Angels to eat , which is no other indeed than thy self , the living bread , that descendest from Heaven , and givest life unto the world . world . 4. Behold from whence doth this love proceed ! What a gracious condescension of thine appeareth herein ! How great thanks and praises are due unto thee for these benefits ! O how good and profitable was thy councel , when thou ordainedst it ! How sweet and pleasant the banquet , when thou gavest thy self to be our food ! How wonderful is this thy doing , O Lord , how mighty is thy power , how unspeakable is thy truth ! For thou sayest the word , and all things were made ; and this was done which thou commandest . 5. A thing of great admiration , that thou , my Lord God , true God , and Man , shouldest be exhibited unto us by the Elements of Bread and Wine . Thou who art the Lord of all things and standest in need of none , had pleased to dwell in us by means of this thy Sacrament ; preserve my heart and body unspotted , that with a chearful and pure conscience I may often celebrate thy mysteries , and receive them to my everlasting health ; which thou hast chiefly ordained and instituted for thy honor and for a perpetual memorial . 6. Rejoyce , O my soul , and give thanks unto God for so noble a gift , and so singular a comfort left unto thee in this vale of tears . For as often as thou callest to mind this mystery , and receivest the body of Christ ; so often dost thou remember the work of thy redemption , and art made partaker of all the merits of Christ. For the love of Christ is never diminished , and the greatness of his propitiation is never exhausted . Therefore thou oughtest always to dispose thy self hereunto by a fresh renewing of thy mind , and to weigh with attentive consideration this great mystery of thy salvation . So great , new , and joyful it ought to seem unto thee , when thou comest to these holy mysteries ; as if the same day Christ first descending into the womb of the Virgin , were become Man ; or hanging on the Cross did suffer and die for salvation of Mankind . CHAP. III. That it is profitable to communicate often . The voice of the Disciple . BEhold , O Lord , I come unto thee , that I may be comforted in thy gift , and be delighted in thy holy banquet , which thou , O God , hast prepared in thy goodness for the poor . Behold in thee is all whatsoever I can or ought to desire ; thou art my salvation and my redemption , my hope and my strength , my honor and my glory , make joyful therefore this day the soul of thy Servant , for that I have lifted it up to thee . O Lord Jesus , I desire to receive thee now with devotion and reverence . I do long to bring thee into my house , that with Zacheus I may obtain to be blessed by thee , and to be numbred amongst the Children of Abraham . My soul thirsteth to receive thy body , my heart desireth to be united with thee . 2. Give thy self to me , and it sufficeth ; for besides thee no comfort is available . I cannot be without thee , nor live without thy visitation . And therefore I must often come unto thee , and receive thee for the welfare of my soul ; lest perhaps I faint in the way , if I be deprived of thy Heavenly food . For so , most merciful Jesus , thou once didst say , preaching to the people and curing sundry diseases , I will not send them home fasting , lest they faint in the way . Deal thou therefore in like manner now with me , who hast vouchsafed to leave thy self in the Sacrament for the comfort of the faithful . For thou art the sweet refection of the soul ; and he that eateth thee worthily , shall be partaker and heir of everlasting glory . It is necessary for me , that do often fall and sin , and so quickly wax dull and faint , that by frequent prayer and confession , and receiving of thy holy body , I renew , cleanse , and inflame my self ; lest perhaps by long abstaining I should fall from my holy purpose . 3. For the imaginations of Man are prone unto evil from his youth , and unless some divine remedy help him , he quickly slideth to worse . This holy Communion therefore draweth back from evil and strengtheneth in good . For if I be now so often slack and cold when I communicate , or celebrate ; what would become of me if I received not this remedy , and sought not after so great an help ? Though every day I be not fit , nor well prepared to communicate ; I will endeavor notwithstanding at due times to receive the divine mysteries , and to be partaker of so great a grace . For this is one chief comfort of a faithful soul , whilest she wandreth from thee in this mortal body , that being often mindful of her God , she receive her beloved with a devout mind . 4. O the wonderful condescent of thy mercy towards us , that thou O Lord God , the Creator and giver of life to all spirits , dost vouchsafe to come unto a poor soul ; and with thy whole Deity and Humanity to replenish her hunger ! O happy mind and blessed soul , that obtains to receive thee , her Lord God , with devout affection , and in receiving of thee to be filled with spiritual joy ! O how great a Lord doth she entertain ! How beloved a guest doth she harbor ! How pleasant a companion doth she receive ! How faithful a friend doth she take in ! How lovely and noble a spouse doth she embrace ! She embraceth him who is to be loved above all that is beloved , and above all things that may be desired . Let Heaven and Earth and all their furniture be silent in thy presence ; for what praise and beauty soever they have , it is received from thy bounty , and shall not equal the beauty of thy Name , whose wisdom is infinite . CHAP. IV. That many benefits are bestowed upon them that communicate devoutly . The voice of the Disciple . MY Lord God , prevent thy Servant with the blessings of thy sweetness , that I may approach worthily and devoutly to thy glorious Sacrament ; stir up my heart unto thee , and deliver me from all dulness ; visit me with thy salvation , that I may taste in spirit thy sweetness , which plentifully lieth hid in this Sacrament , as in a fountain . Enlighten also my eyes to behold so great a mystery , and strengthen me to believe it with undoubted faith . For it is thy work , and not Mans power ; thy sacred institution , not Mans invention . For no Man is of himself able to comprehend and understand these things , which surpass the understanding even of Angels . What therefore shall I unworthy sinner , dust and ashes , be able to search and comprehend of so high and sacred a mystery ? 2. O Lord , in the simplicity of my heart , with a good and firm faith , and at thy commandment , I come unto thee with hope and reverence , and do truly believe that thou art present in the Sacrament . Thy will is , that I receive thee , and that by love I unite my self unto thee . Wherefore I implore thy mercy , and do crave thy special grace , to the end I may wholly melt and flow over with love unto thee , and hereafter never harbor any external comfort . For this most high and worthy Sacrament is the health of the soul and body , the remedy of all spiritual weakness ; hereby my vices are cured , my passions bridled , temptations overcome or weakned , greater grace is infused , virtue begun increased , faith confirmed , hope strengthened and love inflamed , and enlarged . 3. For thou hast bestowed , and still oftentimes dost bestow many benefits in this Sacrament upon thy beloved ones that communicate devoutly , O my God , the Protector of my soul , the strengthner of humane frailty , and the giver of all inward comfort . Thou impartest unto them much comfort against sundry tribulations ; and liftest them up from the depth of their own dejectedness , to hope in thy protection ; and dost inwardly refresh and illustrate them with new grace , so that they who before Communion felt themselves heavy and indisposed , afterwards being refreshed with Heavenly meat and drink , do find in themselves a great change to the better . And in such a way of dispensation thou dealest with thy elect , that they may truly acknowledg , and patiently prove , how great their own infirmity is , and what goodness and grace they receive from thee . For they of themselves are cold , dull and undevout ; but by thee they are made fervent , chearful , and full of devotion . For who is there , that approaching humbly unto the fountain of sweetness , doth not carry away from thence at least some little sweetness ? Or who standing by a great fire , receiveth not some small heat thereby ? Thou art a fountain always full and overflowing , a fire ever burning and never decaying . 4. Wherefore if I cannot draw out of the full fountain it self , nor drink my fill ; I will notwithstanding set my lips to the mouth of this Heavenly conduit , that I may draw from thence at least some small drop to refresh my thirst ; that so I may not be wholly dried up . And though I be not altogether Heavenly , nor so inflamed as the Cherubins and Seraphins , notwithstanding I will endeavor to apply my self to devotion , and prepare my heart to obtain some small spark of divine fire , by humble receiving of this enlivening Sacrament . And whatsoever is hereunto wanting in me , good Jesus , most holy Saviour , do thou supply for me , most bountifully and graciously , who hast vouchsafed to call us unto thee , saying , Come unto me all ye that labor and are burdened , and I will refresh you . 5. I indeed labor in the sweat of my brows , I am vexed with grief of heart , I am burdened with sins , I am troubled with temptations , I am intangled and oppressed with many evill passions ; and there is none to help me , none to deliver and save me , but thou , O Lord , my Saviour , to whom I commit my self , and all that is mine , that thou mayest keep me and bring me to life everlasting . Receive me to the honor and glory of thy Name , who hast prepared thy Body and Blood to be my meat and drink . Grant , Lord God , my Saviour , that by frequenting thy mysteries , the zeal of my devotion may increase . CHAP. V. Of the dignity of this Sacrament , and Ministerial function . The voice of Christ. IF thou hadst Angelical purity , and the sanctity of St. Iohn Baptist , thou wert not worthy to receive this Sacrament . For it is not within the compass of the deserts of Men , that Man should consecrate the Sacrament of Christ , and receive for food the Bread of Angels . A great mystery , and great is the dignity of the Ministers of God , to whom is given that which is not given to the Angels . It is proper for Ministers rightly instituted in the Church , to have power to celebrate , and consecrate the Body of Christ. The Priest is the Minister of God , using the word of God , by Gods Commandment and appointment ; but God is there the principal Author , and invisible Worker ; to whom is subject all that he pleaseth , and all that he commandeth doth obey . 2. Thou oughtest therefore more to believe God Almighty in this most excellent Sacrament , than thine own sense , or any visible sign . And therefore thou art to come unto this mystery with fear and reverence . Consider attentively with thy self , and see what that is , whereof the Ministery is delivered unto thee by the imposition of the hands of the Bishop . Behold thou art made a Priest , and consecrated to celebrate ; see now that in due time thou doest this faithfully and devoutly , and carry thy self so , as thou mayest be without reproof . Thou hast not lightned thy burden , but art now bound with a straiter band of discipline , and art obliged to a more perfect degree of sanctity . A Minister ought to be adorned with all graces , and to give example of good life to others . His conversation should not be according to the ordinary and common course of Men , but like to the Angels in Heaven , or to perfect Men on Earth . 3. A Minister is the Vicegerent of Christ , to pray humbly with a prostrate mind unto God for himself and the whole People . Neither ought he to cease from prayer till he obtain grace and mercy . When a Minister doth celebrate , he honoreth God , rejoyceth the Angels , edifieth the Church , helpeth the living ; and maketh himself partaker of all good . CHAP. VI. An interrogation of the exercise before Communion . The voice of the Disciple . WHen I weigh thy worthiness , O Lord , and my unworthiness , I tremble , and am confounded in my self . For if I come not unto thee , I fly from life ; and if I unworthily intrude my self , I incur thy displeasure . What therefore shall I do my God , my helper , and my counceller , in necessity ? 2. Teach me the right way , appoint me some exercise sutable to this holy Communion . For it is good for me to know how I should reverently and religiously prepare my heart for thee , for the profitable receiving of thy Sacrament , or for the celebrating of so great and divine a Sacrifice . CHAP. VII . Of the discussing of our own conscience and purpose of amendment . The voice of the beloved . ABove all things , The Minister of God ought to come to celebrate , and receive this Sacrament with great humility of heart , and lowly reverence , with a full faith , and a pious intending of the honor of God. Examine diligently thy conscience , and to thy power purge and cleanse it with true contrition and humble confession ; so as there may be nothing in thee , that may be burdensome unto thee , or that may breed in thee remorse of conscience , and hinder thy free access . Repent thee of all thy sins in general , and in particular bewail and lament thy daily offences . And if thou hast time , confess unto God in the secret of thy heart , all the evils of thy disordered passions . 2. Lament and grieve , that thou art yet so carnal , so worldly , so unmortified in thy passions , so full of the motions of concupiscence , so unwatchful over thy outward senses , so often intangled with many vain fantasies , so vehemently inclined to outward things , so negligent in the interior , so prone to laughter and immodesty , so indisposed to tears and compunction , so prompt to ease and pleasures of the flesh , so dull to strictness and life of zeal , so curious to hear news and see glorious sights , so slack to imbrace what is humble and low , so covetous of abundance , so niggardly in giving , so fast in keeping , so inconsiderate in speeh , so unbridled to silence , so loose in manners , so importune in action , so greedy to meat , so deaf to the word of God , so hasty to rest , so slow to labor , so watchful to tales , so drowsie to watch in the service of God , so hasty to the end thereof , so inconstant in attention , so cold in Prayer , so undevout in celebrating , so dry in receiving , so quickly distracted , so seldom wholly gathered into thy self , so suddenly moved to anger , so apt to take displeasure against another , so prone to judge , so severe to reprehend , so joyful in prosperity , so weak in adversity , so often purposing much good , and yet performing little . 3. These and other thy defects being confessed , and bewailed with sorrow and great dislike of thine own infirmity , make a firm purpose always to amend thy life , and to endeavor still after a farther progress in holiness . Then with full resignation , and with thy whole will , do thou to the honor of my Name , offer up thy self a perpetual sacrifice on the Altar of thy heart , faithfully committing thy body and soul unto me , that so thou mayest come worthily to celebrate this Eucharistical sacrifice , and to receive profitably the Sacrament of my body . 4. For Man hath no oblation more worthy , nor greater , for the destroying of sin , than to offer up himself unto God purely and wholly in the holy Communion . And when a Man shall have done what lieth in him , and shall be truly penitent , and shall come to me for pardon and grace , as I live , saith the Lord , who will not the death of a sinner , but rather that he be converted and live , I will not remember his sins any more , but they shall be all forgiven him . CHAP. VIII . Of the oblation of Christ on the Cross and resignation of our selves . The voice of the Beloved . AS I willingly offered up my self unto God my Father for thy sins , my hands being stretched forth on the Cross , and my body naked , so that nothing remained in me that was not wholly turned into a sacrifice for the appeasing of the divine Majesty ; so oughtest thou also to offer up thy self willingly unto me every day , as a pure and holy oblation , with all thy might and affections , in as hearty a manner as thou canst . What do I require of thee more , than that thou entirely resign thy self unto me ? Whatsoever thou givest besides thy self , is of little account in my sight , for I seek not any gift of thine , but thy self . 2. As it would not suffice thee to have all things whatsoever , besides me ; so neither can it please me , whatsoever thou givest , if thou offerest not thy self . Offer up thy self unto me , and give thy self wholly for God , and thy offering shall be acceptable . Behold I offered up my self wholly unto my Father for thee , and gave my whole body and blood for thy food , that I might be wholly thine , and thou remain mine . But if thou abidest in thy self , and dost not offer thy self up freely unto my will ; thy oblation is not entire , neither will the union between us be perfect . Therefore a free offering up of thy self into the hands of God , ought to go before all thy actions , if thou wilt obtain freedom and grace . For this cause so few become inwardly free and illuminated , for that they are loth wholly to deny themselves . My saying is undoubtedly true , unless a Man forsake all , he cannot be my Disciple . If thou therefore desirest to be my Disciple , offer up thy self unto me with thy whole affections . CHAP. IX . That we ought to offer up our selves , and all that is ours unto God , and to pray for all . The voice of the Disciple . THine , O Lord , are all things that are in Heaven , and in Earth . I desire to offer up my self unto thee , as a free oblation , and to remain always thine . O Lord , in the simplicity of my heart I offer my self unto thee this day , for a sacrifice of a perpetual praise , to be thy Servant for ever . Receive me with this holy oblation of thy precious body ; and may this be for my good and the good of all thy People . 2. I offer unto thee , O Lord , all my sins and offences , which I have committed before thee and thy holy Angels , from the day wherein I first could sin , to this hour , upon thy merciful altar ; that thou mayest consume and burn them all with the fire of thy love , and wash out all the stains of my sins , and cleanse my conscience from all offences , and restore to me again thy grace , which I lost by sin , forgiving me all my offences , and receiving me mercifully to the kiss of peace . 3. What can I do with my sins , but humbly confess and bewail them , and intreat always thy favor ? I beseech thee , hear me graciously , when I stand before thee my God. All my sins are very displeasing unto me . I will never commit them any more ; but I bewail , and will bewail them as long as I live , and am purposed to repent and according to my utmost power to please thee . Forgive me , O God , forgive me my sins for thy holy Names sake ; save my soul which thou hast redeemed with thy most precious blood . Behold I commit my self unto thy mercy , I resign my self into thy Hands . Do with me according to thy goodness , not according to my wickedness and iniquity . 4. I offer up also unto thee all whatsoever is good in me , although it be very little and imperfect , that thou mayest amend and sanctify it , that thou mayest make it grateful and acceptable unto thee , and always perfect it more and more ; and bring me also , who am a slothful and unprofitable profitable creature , to a good and blessed end . 5. I offer up also unto thee all the godly desires of pious persons , the necessities of parents , friends , brethren , sisters , and of all those that are dear unto me , and that have done good either to my self or to others for thy love , and that have desired and begged of me to pray for them and all theirs ; that they all may receive the help of thy grace and comfort , protection from dangers , deliverance from pain ; and being freed from all evils , may joyfully give worthy thanks unto thee . 6. I offer up also unto thee my Prayers , especially for them who have in any thing wronged , grieved , or slandered me , or have done me any damage or displeasure ; and for those also , whom I have at any time sadded , troubled , grieved , and scandalized by words or deeds , wittingly or at unawares , that it may please thee to forgive us all our sins and offences , one against another . Take , O Lord , from our hearts all jealousy , indignation , wrath , and contention , and whatsoever may hurt charity , and lessen brotherly love . Have mercy , O Lord , have mercy on those that crave thy mercy ; give grace unto them that stand in need thereof , and grant that we may be counted worthy to enjoy thy grace , and attain to life everlasting , Amen . CHAP. X. That the holy communion is not lightly to be forborn . The voice of the beloved . THou oughtest often to have recourse to the Fountain of grace and of divine mercy , to the Fountain of goodness and of all benignity ; that thou maist be healed of thy sins and passions , and be made more strong and vigilant against all the temptations and deceits of the Devil . The enemy knowing the great good and advantage which comes by the holy Communion , endeavoreth by all means and occasions to withdraw and hinder faithful and pious persons from it . 2. Some when they purpose to fit themselves for the holy Communion , suffer worse assaults of the Devil . For that wicked spirit ( as it is written in Iob ) cometh amongst the sons of God , to trouble them according to his accustomed malice , or to make them over fearful and perplexed , that so he may diminish their affection , or by subtile assaults take away their faith , to the end they may either altogether forbear the Communion , or at least come unto it but coldly . But there is no heed to be taken of his frauds and suggestions , be they never so filthy and hideous , but all is to be turned back upon his own head . Thou oughtest to contemn and scorn him a miserable wretch , and not to omit the holy Communion for his assaults , and the troubles which he raiseth . 3. Oftentimes also an excessive care for the obtaining such a degree of devotion , and some anxiety about confessing thy sins hindereth thee . Follow herein the counsel of the wise , and put away all doubt and scruple ; for it is an hindrance to the grace of God , and prejudiceth the devotion of the mind . For every small vexation and trouble omit not the holy Communion , but the sooner confess thy sins , and willingly forgive others whatsoever offences they have done against thee ; and if thou hast offended any , humbly crave pardon , and God will readily forgive thee . 4. What availeth it to delay long the confession of thy sins , or to defer the holy Communion ? Purge thy self with speed , spit out the venome presently , make hast to apply this sovereign remedy , and thou shalt find it to be better with thee , than if thou deferredst it long . If thou omittest it to day for this cause , perhaps to morrow some greater will fall out ; and so thou maist be hindred a long time from the Communion , and become more unfit . With all possible speed shake off from thy self all present heaviness and sloth , for it will not avail thee to continue long in disquietness and trouble of mind , and for daily occurring impediments to withdraw thy self from the divine mysteries . Yea it is very prejudicial to defer the Communion long , for this usually causeth a greater dulness and undisposedness . Alas , some cold and dissolute people do willingly delay confession and defer the sacred Communion , lest they should be engaged to the greater watch over themselves . 5. O how little is their charity , and how weak is their devotion , that so easily omit the holy Communion ! How happy is he and acceptable to God , who so ordereth his life , and keepeth his conscience in such purity , that he is ready and fit to communicate every day , if it were convenient and might be done without others taking notice . If one doth sometimes abstain out of humility , or by reason of some lawful impediment , he is to be commended for the reverence which therein he sheweth . But if it proceedeth of dull slothfulness , he must stir himself up , and do what lieth in him , and God will assist his desire for the good will he hath thereto , which God doth chiefly respect . 6. And when any lawful hindrance doth happen , he must yet always have that good will , and a pious intention to communicate , and so shall he not lose the fruit of the Sacrament . For every good Man may every day and hour profitably and without let receive Christ spiritually ; and yet on certain daies , and at time appointed he ought to receive Sacramentally with an affectionate reverence the body of his Redeemer , and rather seek the honor and glory of God , than his own comfort . For he communicateth mystically and is invisibly , as often as he devoutly calleth to mind the mysterie of the Incarnation , and the Passion of Christ , and is inflamed with his love . 7. He that prepareth not himself , but when a Festival draweth near , and when custome compelleth him thereunto , shall usually be found to be unprepared for it . Blessed is he that offereth himself up as a Sacrifice to the Lord , as often as he doth celebrate or communicate . Be not too long , nor too short in celebrating , but keep the accustomed manner of those with whom thou livest . Thou oughtest not to be tedious and troublesom to others , but to observe the received custom , according to the appointment of thy Superiors ; and rather frame thy self to the profit of others , than to thine own devotion or desire . CHAP. XI . That the Body of Christ , and the holy Scriptures , are most necessary unto a faithful soul. The voice of the Disciple . O Sweetest Lord Jesus , how great sweetness hath an holy soul that feasteth with thee in thy banquet , where there is set no other food to be eaten but thy self , her only beloved , and most to be desired above all the desires of her heart ! And verily it should be a sweet thing unto me to pour out tears from the very bottom of my heart in thy presence ; and with holy Magdalene to wash thy feet with my tears . But where is this devotion ? Where is there any so plentiful shedding of holy tears ? Surely in the sight of thee and thy holy Angels , my whole heart should be inflamed and even weep for joy . For I enjoy thee in the Sacrament truly present , though hidden under another representation . 2. For to behold thee in thine own divine brightness , mine eyes would not be able to endure it , neither could the whole world stand in the brightness of the glory of thy Majesty . I do really enjoy and adore him , whom the Angels adore in Heaven ; but I , as yet in the mean time , by faith , they by sight , and without a veil . I ought to be content with the light of true faith , and to walk therein , until the day of everlasting brightness break forth , and the shadowes of figures pass away . But when that shall come which is perfect , the use of Sacraments shall cease . For the blessed in Heavenly glory need not any Sacramental remedy , but rejoyce without end in the presence of God , beholding his glory face to face , and being transformed from glory to glory into the Image of the incomprehensible Deity , they tast the word of God made flesh , as he was from the beginning ; and as he remaineth for ever . 3. Whilest I mind these wonderful things , even all spiritual comfort whatsoever becometh tedious unto me ; for that as long as I behold not my Lord openly in his glory , I make no account at all of whatsoever I see or hear in this world . Thou art my witness , O God , that nothing can comfort me , no creature can give me rest , but thou my God , whom I desire to behold everlastingly . But this is not possible whilest I remain in this mortal life . Therefore I must frame my self to much patience ; and submit my self to thee in all my desires . For thy Saints also , O Lord , who now rejoyce with thee in the Kingdom of Heaven , whilst they lived , expected in faith and great patience the coming of thy glory . What they believed , I believe ; what they hoped for , I also hope for ; whither they are come , I trust I shall come by thy grace . In the mean time I will go forward in faith , strengthened by the examples of the Saints ; I have also godly books for my comfort and for the glass of my life , and above all these , thy most holy body for a singular remedy and refuge . 4. For I perceive Two things to be chiefly necessary for me in the life without which this miserable life would be unsupportable unto me . Whilst I am kept in the prison of this body , I acknowledge my self to stand in need of Two things , to wit , food , and light . Thou hast therefore given unto me a weak creature , thy sacred Body for the nourishment of my soul and body ; and thou hast set thy word as a light unto my feet ; without these Two I could not well live . For the word of God is the light of the soul , and thy Sacrament , the bread of life . These also may be called the Two Tables set on the one side and the other , in the store-house of the holy Church . One is the holy Table having the holy bread , that is , the precious body of Christ ; the other is that of the divine Law , containing holy Doctrine , teaching the true faith , and certainly leading to that within the veil , where is the holy of Holies . Thanks be unto thee Lord Jesus , the light of everlasting light , for the table of holy Doctrine , which thou hast afforded us by thy Servants , the Prophets and Apostles and other Teachers . 5. Thanks be unto thee , Creator and Redeemer of Man , who to manifest thy love to the whole world , hast prepared a great supper wherein thou hast set before us to be eaten ( not the typical Lamb , but ) thine own most sacred Body and Blood , rejoycing all the faithful with thy holy banquet , and replenishing them to the full with thy Cup of salvation , in which are all the delights of Paradise ; and the holy Angels do feast with us , but yet with a more happy sweetness . 6. O how great and honorable is the office of Gods Ministers , to whom it is given with sacred words to consecrate ( the Sacrament of ) the Lord of glory ; with their lips to bless , with their hands to hold , with their mouth to receive , and also to administer to others ! O how clean ought to be those hands , how pure that mouth , how holy that body , how unspotted that heart , where the Author of purity so often entreth ! Nothing but what is holy , no word but good and profitable ought to proceed from his mouth , which so often receiveth the Sacrament of Christ. 7. Simple and chaste ought to be the eyes that use to behold the body of Christ ; the hands pure and lifted up to Heaven , that use to receive the Creator of Heaven and Earth . Unto the Priests especially it is said in the Law , be ye holy for that I your Lord God am holy . 8. Assist us , Almighty God , with thy grace , that we who have undertaken the office of Priest-hood , may serve thee worthily and devoutly in all purity , and with a good conscience . And if we live not in so great innocency as we ought to do , grant us notwithstanding in due manner to bewail the sins which we have committed ; and in the spirit of humility and with the full purpose of a good will to serve thee hereafter more fervently . CHAP. XII . That he who is to communicate ought to prepare himself with great diligence . The voice of the beloued . I Am the lover of purity , and the giver of all sanctity . I seek a pure heart , and there is the place of my rest . Make ready and adorn for me the great Chamber , and I will keep with thee the Passover amongst my Disciples . If thou wilt have me come unto thee , and remain with thee ; purge out the old leaven , and make clean the habitation of thy heart ; shut out the whole world , and all the throng of sins ; sit like a sparrow solitary upon the house-top , and think of thy offences in the bitterness of thy soul. For every lover prepareth the best and fairest room for his beloved ; and herein is known the affection of him that entertaineth his beloved . 2. Know thou notwithstanding , that the merit of no action of thine is able to make this preparation sufficient , although thou shouldest prepare thy self a whole year together , and think on nothing else . Thou art of my mere grace and favor suffered to come to my Table , like a beggar invited to dinner to a rich Man , who hath nothing else to return him for his benefits , but to humble himself and give him thanks . Do what lieth in thee , and do it diligently ; not for custome , not for necessity , but with fear and reverence , and affection ; receive the body of thy beloved Lord God , who vouchsafeth to come unto thee . I am he that have called thee , I have commanded it to be done , I will supply what is wanting in thee ; come and receive me . 3. When I bestow the grace of devotion , give thanks to thy God ; for it is given thee , not for that thou art worthy , but because I have mercy on thee . If thou have it not , but rather dost feel thy self dry ; continue in Prayer , sigh and knock , and give not over until thou art meet to receive some crum or drop of saving grace . Thou hast need of me , not I of thee , neither comest thou to sanctifie me , but I come to sanctifie and make thee better . Thou comest that thou maist be sanctified by me , and united unto me , that thou maist receive new grace , and be stirred up again to amendment . Neglect not this grace , but prepare thy heart with all diligence , and receive thy beloved into thy soul. 4. But thou oughtest not only to prepare thy self to devotion before Communion , but carefully also to conserve thy self therein , after thou hast received the Sacrament . Neither is the careful guard of thy self afterwards less required , than devout preparation before . For a good guard afterwards , is the best preparation again for the obtaining of greater grace ; because that a Man becometh therefore very indisposed , if he presently pour himself out overmuch to outward comforts . Beware of much talk , remain in some secret place , and enjoy thy God. For thou hast him , whom all the world cannot take from thee . I am he , to whom thou oughtest wholly to give thy self , thatso thou maist live hereafter , not in thy self , but in me , without all solicitude . CHAP. XIII . That a devout soul ought to desire with her whole heart , to be united unto Christ in the Sacrament . The voice of the Disciple . HOw may I obtain this , O Lord , that I may find thee alone , and open my whole heart unto thee , and enjoy thee as my soul desireth ? And that no Man may look towards me , nor any creature move me or eye me , but thou alone maist speak unto me , and I to thee , as the beloved is wont to speak to his beloved , and a friend to banquet with his friend ? This I pray for , this I desire , that I may be wholly united unto thee , and may withdraw my heart from all created things , and more and more by sacred Communion and often celebrating , learn to relish Heavenly and eternal things . O Lord God , when shall I be wholly united to thee , and absorpt by thee , and be altogether forgetful of my self ? Thou in me , and I in thee , and so grant us both to continue in one . 2. Thou art truly my beloved , the choicest amongst Thousands , in whom my soul is well pleased to dwell all the days of her life . Thou art indeed my peacemaker , in whom is greatest peace and true rest , without whom is labor and sorrow and infinite misery . Thou art indeed a God that hidest thy self , and thy counsel is not with the wicked , but thy speech is with the humble and simple of heart . O Lord , how sweet is thy spirit , who to the end thou mightest shew thy sweetness toward thy Children , vouchsafest to feed them with the bread which descendeth from Heaven , and is full of all sweetness ! Surely there is no other Nation so great , that hath God nigh unto them , as thou our God art present to all thy faithful ones , unto whom for their daily comfort , and for the raising up of their hearts to Heaven , thou givest thy self to be eaten and enjoyed . 3. For what other Nation , is there so famous , as the Christian People ? or what creature under heaven so beloved , as a religious soul to whom God himself cometh to feed her with his glorious flesh ? O unspeakable grace ! O admirable condescent ! O infinite love singularly bestowed upon Man ! But what shall I give unto the Lord in return of his grace , for so eminent an expression of thy love ? There is no other thing more acceptable that I am able to give , than to give my heart wholly to my God , and to unite it most inwardly unto him . Then shall all my inward parts rejoyce , when my soul shall be perfectly united unto God. Then he will say unto me ; if thou wilt be with me , I will be with thee . And I will answer him , Vouchsafe , O Lord , to remain with me , and I will gladly be with thee . This is my whole desire , that my heart be united unto thee . CHAP. XIV . Of the fervent desire of some devout Persons , to receive the Body of Christ. The voice of the Discipie . O How great is thy goodness O Lord , which thou hast laid up for them that fear thee ! When I remember some devout persons who come unto thy Sacrament , O Lord , with greatest devotion and affection , I am oftentimes confounded and blush within my self , that I come so formally and coldly to thy Table of the holy Communion , that I remain so dry , and without heart affection , That I am not wholly inflamed in thy presence , my God , nor so earnestly drawn and affected , as many devout persons have been , who out of a vehement desire of the Communion , and a feeling affection of heart , could not contain themselves from weeping ; but with the desire both of soul and body , they earnestly longed after thee , O God the living Fountain , being not otherwise able to allay nor satisfie their hunger , but by receiing thy body with all joy and spiritual greediness . 2. O the most ardent faith of those persons ! A clear argument of thy sacred presence . For they truly know their Lord in the breaking of bread , whose heart burneth so mightily within them , whilst thou , O blessed Jesus , conversest with them . Such desire and devotion , so vehement love and fervency , is oftentimes far from me . Be merciful unto me good Jesus , sweet and gracious Lord , and grant me thy poor needy creature , to feed sometimes , at least in this holy Communion , somewhat of thy hearty affectionate love , that my faith may be more strengthened , my hope in thy goodness increased , and that my charity once perfectly enflamed , after the tasting of Heavenly Manna , may never decay . 3. Thy mercy , O Lord , is able to give me the grace I desire , and to visit me most mercifully with the spirit of fervor , when it shall please thee . For although I burn not with so great desire as those that are so singularly devoted to thee ; yet notwithstanding by thy grace , I desire to have this great inflamed desire , praying and craving that I may participate with all such thy fervent lovers , and be numbred among them in their holy company . CHAP. XV. That the grace of devotion is obtained by humility and denial of our selves . The voice of the Beloved . THou oughtest to seek the grace of devotion instantly , to ask it earnestly , to expect it patiently and with confidence to receive it gratefully , to keep it humbly , to work with it diligently , and to commit the term and manner of this Heavenly visitation to God , until it shall please him to come unto thee . Thou oughtest chiefly to humble thy self , when thou feelest inwardly little or no devotion , and yet not to be too much dejected , nor to grieve inordinately . God often giveth in a short moment , that which he hath long time denied ; he giveth sometimes in the end , that which in the beginning of prayer he deferred to grant . 2. If grace should be always presently given , and at hand ever with a wish , the weak Man could not well bear it . Therefore the grace of devotion is to be expected with good hope and humble patience ; yet impute it to thy self and thy sins , when it is not given thee , or when it is secretly taken away . It is sometimes a small matter that hindereth and hideth grace from us , if yet it be to be called small , and not rather a great matter , that hindereth so great a good . And if thou remove this , be it great or small , and perfectly overcome it , thou shalt have thy desire . 3. For presently as soon as thou from thy whole heart givest thy self to God , and seekest not this nor that , for thine own pleasure or will , but setlest thy self wholly in him , thou shalt find thy self united and quiet ; for nothing will relish so well , and please thee so much , as the good pleasure of the divine will. Whosoever therefore , with a single heart lifteth up his intention to God , and purgeth himself from all inordinate love or dislike of any created thing , he shall be the most fit to receive grace , and meet for the gist of devotion . For the Lord bestoweth his blessings there , where he findeth the vessels empty . And how much the more perfectly one forsaketh these low things , and the more he dieth to himself by contempt of himself ; so much the more speedily grace shall come , and enter in more plentifully , and raise up higher the heart that is thus free . 4. Then shall he see , and be filled , and wonder , and his heart shall be enlarged within him , because the hand of the Lord is with him , and he hath put himself wholly into his hands for ever . Behold , so shall the Man be blessed , that seeketh God with his whole heart , and busieth not his soul in vain . This man obtaineth the great favor of divine union , in receiving the holy Eucharist ; for that he respecteth not his own devotion and comfort , but above all devotion and comfort , the honor and glory of God. CHAP. XVI . That we ought to manifest our necessities to Christ , and crave his grace . The voice of the Disciple . O Most sweet , and loving Lord , whom I now desire to receive with all devotion , thou knowest my infirmity and the necessity which I endure , with how many sins and evils I am oppressed , how often I am grieved , tempted , troubled , and defiled . I come unto thee for remedy , I crave of thee comfort and succor ; I speak to him that knoweth all things , to whom all my inward parts are open , and who can only perfectly comfort and help me . Thou knowest what good things I stand in most need of , and how poor I am in vertues . 2. Behold , I stand before thee poor and naked , calling for grace , and craving mercy . Refresh thy hungry beggar , inflame my coldness with the fire of thy love ; inlighten my blindness with the brightness of thy presence . Turn all earthly things to me into bitterness , all things grievous and cross into patience , all low and created things into contempt and oblivion . Lift up my heart to thee in Heaven , and suffer me not to wander upon Earth . Be thou only sweet unto me from henceforth for evermore ; for thou only art my meat and my drink , my love and my joy , my sweetness and all my good . 3. O that with thy presence thou wouldest wholly inflame , burn and conform me unto thy self ; that I might be made one spirit with thee by the grace of inward union , and by the meltings of ardent love ! Suffer me not to go from thee hungry and dry , but deal mercifully with me , as thou hast oftentimes dealt wonderfully with thy Saints . What marvel is it if I should be wholly inflamed by thee , and die from my self , sith thou art fire always burning and never decaying , love purifying the heart , and enlightning the understanding ? CHAP. XVII . Of fervent love and vehement desire to receive Christ. The voice of the Disciple . ple . WIth great devotion and ardent love , with most hearty affection and fervor I desire to receive thee , O Lord , as many Saints and devout persons have desired thee , when they received thy Sacrament who were most pleasing unto thee in holiness of life , and most fervent in devotion . O my God , my everlasting love ; my whole good , my happiness without end . I would gladly receive thee with the most vehement desire and most worthy reverence , that any of the Saints ever had , or could feel . 2. And although I be unworthy to have all those feelings of devotion , yet I offer unto thee the whole affection of my heart , as if I alone had all those highly pleasing inflamed desires ; yea and whatsoever also an holy mind can conceive and desire ; all that , with greatest reverence and most inward affection , I offer and present unto thee . I desire to reserve nothing to my self , but freely and most willingly to sacrifice my self and all mine unto thee , my Lord God my Creator , and my Redeemer . I desire to receive thee this day with such affection , reverence , praise and honor , with such gratitude , worthiness , and love , with such faith , hope , and purity , as thy most holy Mother the glorious Virgin Mary received , and desired thee , when she humbly and devoutly answered the Angel , who declared unto her the mystery of the Incarnation , and said , Behold the handmaid of the Lord , let it be done unto me according to thy word . 3. And as thy blessed Forerunner , the most excellent amongst the Saints , Iohn Baptist , chearfully leaped by reason of the holy Ghost , whilest he was yet shut up in his Mothers womb ; and afterwards seeing Jesus walking amongst Men , humbling himself very much , said with devout affection , The friend of the Bridegroom that standeth and heareth him , rejoyceth with joy for the voice of the Bridegroom ; so I also wish to be inflamed with great and holy desires , and to offer my self up to thee with my whole heart . Wherefore I offer also and present unto thee the joys , fervent affections , mental excesses , and supernal illuminations , and Heavenly visions of all devout hearts , with all the vertues and praises celebrated and to be celebrated by all creatures in Heaven and Earth , for my self , and all such as are commended to me in prayer , that by all thou maist be worthily praised and glorified for ever . 4. Receive , my Lord God , my wishes and desires of giving thee infinite praise and thanks , which according to the measure of thy unspeakable greatness , are most worthily due unto thee . These I yield thee , and desire to yield thee every day and moment . I do entreat and invite all Heavenly minds , and all the devout Servants , to give thanks and praises together with me . 5. Let all People , Tribes , and Tongues praise thee , and magnifie thy holy and sweet Name , with great joy and fervent devotion ; and let all that reverently and devoutly celebrate thy most high Sacrament and receive it with full faith , find grace and mercy at thy hands , and pray humbly for me a sinful creature . And when they shall have obtained their desired devotion and joyful union , and depart from thy sacred Heavenly Table , well comforted and marvellously refreshed , let them vouchsafe to remember my poor soul. CHAP. XVIII . That Man be not a curious searcher of the Sacrament , but an humble follower of Christ , submitting his sense to faith . The voice of the Beloved . THou oughtest to beware of curious and unprofitable searching into this most profound Sacrament , if thou wilt not be plunged in the depths of doubts . He that is a searcher of Majesty , shall be oppressed by thy glory . God is able to work more than Man can understand . A pious and humble inquiry of truth is tolerable , so it be always ready to be taught , and do endeavor to walk in the sound doctrines of the Fathers . 2. Blessed is that simplicity , that forsaketh the difficult ways of questions , and goeth on in the plain and assured path of Gods Commandments . Many have lost devotion , whilest they would search after high things . Faith and a sincere life required at thy hands , not height of understanding , nor a diving deep into the mysteries of God. If thou dost not understand , nor conceive those things that are under thee , how shalt thou be able to comprehend those that are above thee ? Submit thy self to God , and let thy sense be subject to faith ; and the light of knowledg shall be given thee in that degree as shall be profitable and necessary for thee . 3. Some are grievously tempted about faith and the Sacrament , but this is not to be imputed to them , but rather to the Enemy . Be not thou anxious nor dispute with thy thoughts , neither do thou give answer to the doubts cast in by the Devil ; but believe the words of God , believe his Saints and Prophets , and the wicked Enemy will flie from thee . It is oftentimes very profitable to the Servant of God to suffer such things . For the Devil tempteth not unbelievers and sinners , whom he already securely possesseth , but he sundry ways tempteth and vexeth the faithful and religious . 4. Go forward therefore with a sincere and undoubted faith , and come to the Sacrament with unfeigned reverence . And whatsoever thou art not able to understand , commit securely to Almighty God. God deceiveth thee not ; he is deceived that trusteth to much to himself . God walketh with the simple , revealeth himself to the humble , giveth understanding to the little ones , openeth the sense to pure minds , and hideth grace from the curious and proud . Humane reason is weak , and may be deceived , but true faith cannot be deceived . 5. All reason and natural search ought to follow faith , not to go before , nor infringe it . For faith and love do here chiefly excell , and work in a hidden manner in this most holy and excellent Sacrament . God , who is everlasting and of infinite power , doth great and inscrutable things in Heaven and in Earth , and there is no searching out of his wonderful works . If the works of God were such , as might be easily comprehended by humane reason , they were not to be called wonderful and unspeakable . FINIS . 
A27805	----	The psalter of David with titles and collects according to the matter of each Psalme : whereunto is added Devotions for the help and assistance of all Christian people, in all occasions and necessities. Taylor, Jeremy, 1613-1667. 1647 Approx. 569 KB of XML-encoded text transcribed from 197 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A27805 Wing B2426 ESTC R33001 12841113 ocm 12841113 94365 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27805) Transcribed from: (Early English Books Online ; image set 94365) Images scanned from microfilm: (Early English books, 1641-1700 ; 1520:2) The psalter of David with titles and collects according to the matter of each Psalme : whereunto is added Devotions for the help and assistance of all Christian people, in all occasions and necessities. Taylor, Jeremy, 1613-1667. The third edition. [22], 371 p. Printed for R. Royston ..., London : 1647. Illustrated engraved frontispiece. Attributed by NUC pre-1956 imprints to Taylor. "Devotions for the help and assistance of all Christian people" has special t.p. Includes index. Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms -- Paraphrases, English. Psalters. Devotional exercises. 2005-02 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2005-09 Mona Logarbo Sampled and proofread 2005-09 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Domus orationis Bonum est confiteri Domino et psallere tuo nomini Altissime . Te decet Hymnus . Gloria Miserere Confiteor THE PSALTER OF DAVID : WITH Titles and Collects according to the matter of each PSALME . Whereunto is added , DEVOTIONS For the help and assistance of all Christian People , in all occasions and necessities . The third EDITION . LONDON , Printed for R. ROYSTON , at the Angel in Ivie-lane . 1647. THE PREFACE . IT is naturall for all men when they are straitned with fears , or actuall infelicities , to run for succour , to what their fancy , or the next opportunity presents , as an instrument of their ease and remedy . But that which distinguishes men in these cases , is the choyce of their Sanctuary : for to rely upon the Reeds of Aegypt , or to snatch at the Bul-rushes of Nilu● , may well become a drowning man , whose Reason is so wholly invaded and surpriz●d by Fear , as to be uselesse to him in that confus●on : But he whose condition ( although it be sad ) is still under the Mastery of Reason , and hath time to deliberate , unlesse he places his hopes upon something that is likely to cure his misery , or at least to ease it , by making his affliction lesse , or his patience more , does deserve that misery he groans under . Stripes and remedilesse miseries are the lot of Fools , but Afflictions that happen to w●se men , or good men , represent indeed the sadnesses of mortality , but they become Monuments and advantages of their Piety and Wisdome . In this most unnaturall Warre ●ommenced against the greatest solennities of Christianity , and all that is called , God , I have been put to it to run somewhither to Sanctuary ; but whither , was so great a question , that had not Religion been my guide , I had not known where to have found rest or safety , when the King and the Laws , who by God and Man respectively are appointed the Protectors of Innocence and Truth , had themselves the greatest need of a Protector . And when in the beginning of these troubles I hastned to His Majesty , the case of the King and His good Subjects , was something like that of Isaac , ready to be sacrificed , the wood was prepared , the fire kindled , the knife was lift up , and the hand was striking , that if we had not been something like Abraham too , and against hope have beleeved in hope , we had been as much without comfort as we were in outward appearance without remedy . It was my custome long since to secure my selfe against the violences of Discontents abroad , as Gerson did against temptations , in angulis & libellis , in my books and my retirements : But now I was deprived of both them , and driven to a publick view and participation of those dangers and miseries which threatned the Kingdome , and disturbed the eavennesse of my former life . I was therefore constrained to amasse together all those arguments of hope and comfort , by which men in the like condition were supported ; and amongst all the great examples of trouble and confidence , I reckon'd King David one of the biggest , and of greatest consideration . For considering that he was a King , vexed with a Civill Warre , his case had so much of ours in it , that it was likely the devotions he used might fit our turn , and his comforts sustain us . And indeed when I came to look upon the Psalter with a neerer observation , and an eye diligent to espy my advantages and remedies there deposited , I found very many Prayers against the enemies of the King and Church , and the miseries of Warre . I found so many admirable promises , so rare variety of expressions of the mercies of God , so many consolatory hymnes , the commemoration of so many deliverances from dangers , and deaths , and Enemies , so many miracles of mercy and salvation , that I began to be so confident as to beleeve there could come no affliction great enough , to spend so great a stock of comfort as was laid up in the treasure of the Psalter : the saying of S. Paul was here verified , if sinne [ and misery ] did abound , then did grace superabound : and as wee beleeve of the Passion of Christ , it was so great as to be able to satisfy for a thousand Worlds ; so it is of the comforts of Davids Psalmes , they are more then sufficient to repair all the breaches of Mankind . But for the particular occasion of creating confidences in us that God will defend his Church and his Anoynted , and all that trust in him , against all their Enemies , ( which was our case , and contained in it all our needs for the present ) I found so abundant supply , that of 150. Psalmes , some whereof are Historicall , many Eucharisticall , many Propheticall , and the rest Prayers for severall occasions , 34. of them are expresly made against Gods and our enemies ; Eleven expresly for the Church , four for the King ; that is , a third part of the Psalms relate particularly to the present occasion , beside many clauses of respersion in the other , which if collected in one , would of themselves , be great arguments of hope to prevail in so good a cause . This which experience taught me now , I was promised before by a frequent testimony of the Doctors of the Church , who give the Psalter such a Character as is due to the best and most usefull book in the whole World , viz. The most profitable of books : the treasure of Holy instructions , consummationem totius paginae Theologicae , the perfection of the whole Scripture ; so the ordinary Glosse calls it ; arma juvenum , parva Biblia , tribulatorum solatia , the young mans armory , the little Bible , the comfort of the distressed , so others ; to be said by all men upon all occasions , is the counsell of the most devout amongst them . But concerning the Psalter there are good words enough , and reall observation of advantages in the severall prefaces before the Commentaries upon the Psalms , set forth by the Fathers , and Writers of the first and middle ages . I leave the particular enumeration of them , to the learned Divines of our Church , to whom it is more proper ; the summe of them is this , which Tertullian alone hath expressed in his Apology ag●inst the Gentiles , Omnes Bibliothecas , & omnia monumenta unius Prophetae scrinium vincit , in quo videtur thesaurus collocatus esse totius Judaici Sacramenti , & inde etiam nostri , this book alone of the Prophet David , hath in it some excellencies beyond all the monuments of Learning in any Library whatsoever , and is the store-house both of the Jewish and Christian Religion . But that which pleases me most is the fancy of S. Hilary , expounding the Psalter to be meant by the Key of David , spoken of by S. John in his Revelation : And properly enough ; for if we consider how many mysteries of Religion are open'd to us in the Psalter , how many things concerning Christ , what clear vaticinations concerning his Birth , his Priesthood , his Kingdome , his Death , the very circumstances of his Passion , his Resurrection , and all the degrees of his Exaltation-more clearly and explicitely recorded in the Psalter , then in all the old Prophets besides , we may easily beleeve that Christ with a Key of David in his hand , is nothing else but Christ fully open'd and manifested to us in the Psalmes in the whole mystery of our Redemption . Omnes penè Psalmi Christi personam sustinent , saith Tertullian . Almost all the Psalmes represent the Person of Christ. Now this Key of David , opens not onely the Kingdome of Grace , by Revelation of the mysteries of our Religion , but the Kingdome of Heaven too , it being such a Collection of Prayers , Eucharist , acts of hope , of love , of patience , and all other Christian vertues , that as the everlasting Kingdome is given to the Heire of the House of David , so the Honour of opening that Kingdome is given to the first Prince of that Family ; the Psalmes of his Father David are one of the best inlets into the Kingdome of the Sonne . Something to this purpose is that saying of one of the old Doctors , Vox psalmodiae si recto corde dirigatur , in tantum omnipotenti Deo aditum ad animum aperit , ut intentae animae vel Prophe●iae mysteria , vel compunctionis spiritum insundat . The saying or singing of Psalmes opens a way so wide for God to enter into the heart , that a devout soule does usually from such an imployment receive the grace of compunction and contrition , or of understanding Prophecies . Upon such premises as these , or better , the Church of God in all ages hath made Davids Psalter the greatest part of her publike and private devotions ; sometimes dividing the Psalter into seven parts , that every weeks devotion might spend it all . Sometimes decreeing that it should be said day and night . Otherwhile injoyned the recitation of the whole Psalter before the celebration of the blessed Sacrament ; and after some time it was made the publike office of the Church . It was the generall use of Christendome , to say the Psalmes Antiphonatim , by way of verse and answer , saith Suidas ; and so ancient , that the Religious of S. Mark in Alexandria used it , saith Philo the Jew ; and S Ignatius , or else Flavianus and Diodorus brought it first into the Church of Antioch . And for the private Devotions , that they chiefly consisted of the Psalmes we have great probability from the strict requiring it of the Clergy , and particularly from them who came to be ordained , great readinesse of saying the Psalter by heart . It was S. Hieroms counsell to Rusticus , and when S. Gregory was to ordain the Bishop of Ancona , his inquiry concerning his Canonicall sufficiency was , if he could say Davids Psalmes without book ; and for a disability of doing it , John the Priest was rejected from the Bishoprick of Ravenna . But this I conceive more relates to their private , then to their publick devotions , for I cannot think but that in respect of the publick Liturgy , it was enough for Bishops and Priests to read the Psalm ; the requiring ability to remember them was to ingage them to a frequent use of so admirable devotions , in their private offices . But the Psalms were not onely of use to the Church , as they lay in their own position and form , but the devout men of severall ages drew them into Collects , Antiphonaries , Responsories , and all other parts of their devotions . Th●y made their Prayers out of the Psalms , their conf●ssions , their doxologies , their ejaculations for the most part were clauses or periods of the Psalter . S. Hierome made a collection of choyce versicles , and put them together into their severall classes , and that was much of his devotion ; the Collection is still extant under the Name of S. Hierome's Psalter . S. Athanasius made an Index of the severall occasions and matters of prayer and Eucharist , and fitted Psalms to each particular , that was his devotion , the Psalms intire as they lay , onely he made titles of his own . I have seen of latter time a short hymne of some eight verses , which are indeed very choyce sentences out of severall Psalms set together to make a compendium of Liturgy of Breviary of our necessity , and devotions , collected by S. Bernardine , it is a very good Copy to be followed . But if we look into the old Liturgies of the Eastern and Western Churches , and where we will almost into the the private devotions of the old Writers , we may say of them in the expression of the Prophet , Hauriebant aquas è sontibus Salvatoris , they drew their waters from the fountains of our Blessed Saviour , but through the limbecks of David . But the practice of this devotion I derived from a higher precedent , even of Christ and his Apostles : for before the passion immediately , they sung a Psalm , saith the Scripture , Hymno dicto , saith the vulgar Latine , having recited or said a Psalm . But however it was part of Davids Psalter that was sung , it was the great Allelujah , as the Jews called it , beginning at the 113. Psalme , to the 119. exclusively , part of that was sung . But this devotion continued with our Blessed Saviour as long as breath was in him , for when he was upon the Crosse , he recited the 22. Psalme ad verbum , saith the Tradition of the Church , and that he began it , saith the Scripture , My God , my God , why hast thou forsaken me ? The whole Psalme is rather a history then a prediction of the Passion ; and what Tertullian saith of the whole Psalter is particularly verified of this , Filium ad Patrem , id est , Christum ad Deum verba facientem repraesentat , it represents the Sonnes addresse to his Father , that is , C●rist speaking to God. Against the example of Christ if we confront the practice of Antichrist , nothing can be said greater in commend●tion of this manner of devotion : for B. Hippolytus , in his Oration of the end of the world , saith , that in the days of Antichrist , Psalmorum decantatio cessabit , they shall then no more use the singing or saying of the Psalmes ; which when I had observed , without any further deliberation I fix'd upon the Psalter , as the best weapon against him , whose comming we have great reason to beleeve is not far off , so great preparation is making for him . From the example of Christ this grew to be a Practice Apostolicall , and their devotion came exactly home to the likenesse of the design of this very Book : they turn'd the Psalmes into Prayers . Thus it was said of Paul and Silas , Act. 16. They prayed a Psalme , so it is in the Greek ; and we have a Copy left us of one of the Prayers or Collects which they made out of the bowels of the second Psalme , it is in the fourth Chapter of the Acts , beginning at the 24. verse , and ends at the 31. And now I have shown the reasons of my choyce , and the precedents that I have followed . This last comes home to every circumst●nce of my Book . I onely adde this , that since according to the instruction of our blessed Saviour , God is to be worshipped in Spirit and in Truth ; no worshipping can be more true , or more spiritu●ll then the Psalter said with a pure minde and a hearty devotion . For David was Gods instrument to the Church , teaching and admonishing us ( as our duty is to each o●her ) in Psalmes and Hymnes , and spirituall Songs , an● the Spirit of Truth was the Grand Dictator of what David wrote ; so that we may confidently use this devotion as the Church of God ever did , making her addresses to God most frequently by the Psalms : so Prudentius reports the guise of Christendome : Te mente purâ , simplici , Te voce , te cantu pio , Rogare curvato genu , Flendo & canendo discimus . Hymn . 2. Cathemer . The Prayers which I have collected out of the Psalms , are nothing else , but the matter of the Psalmes put into ●nother mood , and fitted to the necessities of Christendome , and of our selves in particular , according to the first designation or secondary intention of the blessed Spirit : for the use of them could not expire in the person of David , though first occasioned ( many of them ) by his personall necessities : for all Scripture was written for our learning upon whom the ends of the world are come , ( saith the Apostle ) and Christ , and his Apostles , and the Church of all ages , hath taught us by their example and precepts , that the purposes of the holy Ghost were of great extent , and the profits universall both for times and occasions : so also were the Prayers which the Church made out of the Psalms , and sung them in her publick offices . S. Austin found great advantages by such devotions , as himselfe witnesses ; Cùm reminiscor lachrymas meas quas fudi ad cantus Ecclesiae in primordiis recuperatae fidei meae , magnam instituti hujus utilitatem agnosco . When I call to minde the many teares I shed when I heard the Hymnes and Psalms of the Church , I cannot but acknowledge the great benefit of this institution . And yet besides , the spirituall sense of an actuall devotion , which is sooner had in this use of the Psalms then of other Prayers , I have had a meditation that this manner of devotion might be a good Symbol and instrument of Communion between Christians of a different Perswasion : For if we all would communicate in the same private devotions , it were a great degree of Peace and Charity . The Nicen● Fathers in their zeale against Heresie , forbad their people to be present at the Prayers of Heretiques ; and they had great reason so long as they derived their Heresie into their Liturgy , into their very formes of Baptisme : But I am much scandalized , when I see a man refuse to communicate with me in my Prayers , even such as are in his own Breviary or Manuall . For me thinks it is strange that the Lords Prayer it selfe should be unhallowed in the mouth of a Protestant , and yet the whole office from the mouth of one of their Priests , though never so wicked , though a Necromancer , a secret Jew , or any thing , so of their Communion , shall lose no title of its sanctity and value . So long as nothing of controversie is brought into our Prayers ( and certainly we may very well pray to God without disputing ) and Devotion is not made a party , he that refuses to joyn with me in what himself confesses true and holy , upon pretence I am a heretick , will certainly prove himself a Schismatick . For true it is , a Heretick is to be avoyded , that is in his temptation and in his heresie , just as a notorious Fornicator , an Adulterer , a sentenc'd drunkard , and no more , the Apostles rule excommunicates all alike , with such men no not to eat , and this rule cannot with so much ease and certainty bee put to practice in the case of heresie , as in the case of drunkennesse , because heresie is as much harder to be judg'd , as the soule is more invisible then the body , especially if wee make heresy to be an error , not in the great articles of faith only , but to consist in minutes also , as all they do who refuse to communicate with Persons disagreeing even in the smallest article . But hee that is ready to joyne with all the societies of Christians in the world , in those things which are certainly true , just and pious , gives great probation that he hath at least , animum Catholicam , no Schismaticall soul , because he would actually communicate with all Christendome , if bona fides in falso articulo , sincere perswasion ( be it true or false ) did not disoblige him , since he clearly distinguishes persons from things , and in all good things communicates with persons bad enough in others . This is the Communion of charity , and when the Communion of beleef is interrupted by misperswasion on one side , and too much confidence and want of charity on the other , the erring party hath humane infirmity to excuse him , but the uncharitable nothing at all . This therefore is the best and surest way , because we are all apt to be deceived , to be sincere in our disquisitions , modest in our determinations , charitable in our censures , and apt to communicate in things of evident truth and confessed holinesse . And such is this devotion ; the whole matter whereof is the Psalms of David , and the prayers Symbolicall , and alike in substance , and of the same expression throughout , where it is not altered by circumstances . So that I thought I might not imprudently intend this Book as an instrument of publike charity to Christians of different confessions . For I see that all sorts of people sing or say Davids Psalms , and by that use , if they understand the consequences of their own Religion , accept s●t forms of prayer for their Liturgy , and this form in speciall is one of their own choyces for devotion ; so that if all Christians , that think Davids Psalmes lawfull devotion , and shall observe the Collects from them to be just of the same Religion , would joyn in this or the like form , I am something confident the product would be charity , besides other spirituall advantages . For my own particular , since all Christendome is so much divided , and subdivided into innumerable Sects , I knew not how to give a better evidence of my own beleef , and love of the Communion of Saints , and detestation of Schisme , then by an act of Religion , whose consequence might be ( if men please ) the advancement of an universall Communion . For in that which is most concerning , and is the best preserver of charity , I mean practicall devotion and active piety , the differences of Christendome are not so great and many , to make an eternall dis-union and fracture ; and if we instance in Prayer , there is none at all abroad ( some indeed wee have commenc'd at home , but ) in the great divisions of Christendome , none at all but concerning the object of our prayers and adorations . For the Socinian shuts the Holy Ghost from his Letanies , and places the Sonne of God in a lower form of addresse . But concerning him I must say , as S. Paul said of the unbeleevers , What have I to doe with them that are without ? For this very thing that they disbeleeve the article of the holy Trinity , they make themselves uncapable of the communion of other Christian people of the Nicene Faith , and we cannot so much as joyn with them in good prayers , because we are not agreed concerning the persons to whom our devotions must be addressed ; and Christendome never did so lightly esteem the article of the holy Trinity , as not to glory in it , and confesse it publickly , and expresse it in all our offices . The holy Ghost together with the Father and the Son must be worshipped and glorified . But since all Christians of any publike confession and government , that is , all particular and nationall Churches , agree in the matter of prayers , and the great object , God in the mystery of the Trinity , if the the Church of Rome would make her addresses to God onely , through Jesus Christ our Lord , and leave the Saints in the Calendar , without drawing them into her offices ( which they might doe without any prejudice to the suits they ask , unlesse Christs intercession without their conjuncture were imperf●ct ) that we might all once pray together , we might hope for the blessings of peace and charity to be upon us all . I am sure they that have commenced this war against the King & the Church , first fell out with our Liturgy , and refused to joyn with us in our prayers : I have therefore a strong perswasion , that if we were joyned in our prayers , we should quickly be united in affections : and to this purpose I have some reason to beleeve this Psalter may doe good service . For I have seen an Essay of this designe made by that prudent and pious Moderator of Controversies , George Cassander , who did much for the peace of Christendome , when disagreeing interests and opinions made the great Schisme in the Western Churches , he puts forth Devotions , and with them Collects for each Psalme . But I said , it was a meer Essay , they are short of what he could have done : but when I saw his name at them , I guessed what every man else would have guessed concerning him , it was a pursuance of his great designe for peace and charity . I have se●n three more , the first by an old Saxon Priest or Bishop , in which there is nothing of offence , nothing but pious and primitive for the matter , but the Collects so short , that the Psalm did scarce passe through the Prayer , so little of the relish is left , that the percolation is scarce discernable . A second was printed at Lyons , 1545. without the Authors name , with a complying design of avoyding all offence , and a not engaging God in our scholasticall wranglings , but quite contrary to the Saxon ; the Prayers are so full of Paraphrase , that I resolved to goe further , and see if I could speed better , and at last met with a Psalter printed lately at Antwerp by Command , very fairly indeed , with a Title and a Collect to every Psalm , all free from dispute , and partaking in the questions of C●ristendome , not so much as a gust or relish of his own party till the Psalter be done , the Prayers all good , and here I had fixed , but that I had found them very often to be impertinent . But that which I observed in all these , is , that the design seems alike , and they are a form of devotion made for no private Sect , but for the benefit of all Christian people , which the Author of the Antwerp Psalter declines in his Additionall Devotions , where he brings in Letanies to Saints as grosly as he had before avoided it with discretion . If any mans piety receives advantage by this intendment , it is what I wish ; but I desire that his charity might increase too , and that he would say a hearty Prayer , when his Devotion grows high and pregnant , for me and my family ; for I am more desirous my Posterity should be pious then honourable . I have no ends of my own to serve , but to purchace an interest of Prayers ; for I would fain have these Devotions goe out into a blessing to all them that shall use them , and yet return into my own bosome too : and if I may but receive the blessings of the Psalter , even the sure mercies of David , it will be like the reward of five Cities for the improvement of a few talents ; I shall venture again in a greater negotiation , and traffique for ten talents ; for there is no honour so great as to serve God in a great capacity ; and though I wait not at the Altar , yet I will pay there such oblations of my time and industry , as I can redeem from the services of His Majesty , and the impertinences of my own life . PSALMI . Dies . Ad Matutinas . Ad Vespertinas . j 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8. ij 9 , 10 , 11 , 12 , 13 , 14. iij 15 , 16 , 17 , 18. iv 19 , 20 , 21 , 22 , 23. v 24 , 25 , 26 , 27 , 28 , 29. vj 30 , 31 , 32 , 33 , 34. vij 35 , 36 , 37. viij 38 , 39 , 40 , 41 , 42 , 43. ix 44 , 45 , 46 , 47 , 48 , 49. x 50 , 51 , 52 , 53 , 54 , 55. xj 56 , 57 , 58 , 59 , 60 , 61. xij 62 , 63 , 64 , 65 , 66 , 67. xiij 68 , 69 , 70. xiv 71 , 72 , 73 , 74. xv 75 , 76 , 77 , 78. xvj 79 , 80 , 81 , 82 , 83 , 84 , 85. xvij 86 , 87 , 88 , 89. xviij 90 , 91 , 92 , 93 , 94. xix 95 , 96 , 97 , 98 , 99 , 100 , 101. xx 102 , 103 , 104. xxj 105 , 106. xxij 107 , 108 , 109. xxiij 110 , 111 , 112 , 113 , 114 , 115. xxiv 116 , 117 , 118 , 119 , Inde quatuor periodi . xxv Inde quinque periodi ejusd . Inde quatuor periodi ejusd . xxvj Inde quinque periodi ejusd . Inde quatuor ultimi ejusd . xxvij 120 , 121 , 122 , 123 , 124 , 125 126 , 127 , 128 , 129 , 130 , 131. xxviij 132 , 133 , 134 , 135 , 136 , 137 , 138. xxix 139 , 140 , 141 ; 142 , 143. xxx 144 , 145 , 146 , 147 , 148 , 149 , 150. THE INDEX SERVING TO direct the Readers devotion upon all emergent occasions to the severall matters compriz'd in the PSALMES and Collects of the whole Book . Petitions . FOr grace to love Gods Law , Psal. 19 , 119. For preservation frō sin , Ps. 19 , 40. & Collect p. 228 For preservation from the punishment of sin and Gods Judgements , ps . 25 , 28 , 75 , 76. For pardon for our sins , ps . 6 , 25 , 32 , 38 , 40 , 41 , 51 , 65 , 130 , 143. Col. p. 212. For propagation of the Gospel , ps . 47 , 68 , 72 , 145. Col. p. 232. For Gods Providence and Protection , ps . 4 , 16 , 17 , 23 , 86 , 91 , 121. For protection against malicious and wicked persons , ps . 5 , 70 , 94 , 109 , 140. Col. p. 251 , 255. For the Church and all faithfull people , ps . 5.10 , 45 , 48 , 53 , 68 , 70 , 74 , 79 , 80 , 93 , 94 , 112 , 132 , 237 , Col. p. 217. For defence against all Enemies ghostly and bodily , publike and private , ps . 3 , 5 , 7 , 11 , 13 , 17 , 18 , 27 , 31 , 35 , 40 , 54 , 55 , 59 , 70 , 108 , 109 , 135 , 141. Col. p. 235 , 252 , 295. For a holy life , sanctity and innocence , ps . 1 , 15 , 23 , 24 , 25 , 50 , 84 , 85 , 101 , 119 , 126. Col. p. 22 , 114 , 165 , 187 , 228. For salvation and eternall joyes , ps . 16 , 24 , 28 , 36 , 50 , 75 , 84 , 87 , 97 , 126. Col. p. 114 , 133 , 204 , 215 , 225 , 299. For defence of our innocence , ps . 7. For a blessed and holy death , ps . 1 , 33 , 36 , 50 , 88 , 90 , 102 , 142. For deliverance from treason and private conspiracies , ps . 41 , 55 , 109. For the King , ps . 21 , 61 , 89 , 352. For deliverance from death and damnation , ps . 28 , 30 , 102 , 125. Col. p. 250. For health , ps . 91 , 102. For all Christian Princes and Judges , ps . 82. For advancement of Religion , Col. p. 272. & 275. For deliverance from power of the devill , ps . 57. Col. p. 226 For peace , 46 , 122 , 133 , 144. Col. p. 257 , 269. For comfort in sadnesse , ps . 101 , 102 , 142. Col. p. 226 , 283 For spirituall blessings , ps . 65 , 73. For fruitfulnesse of the Earth , ps . 65. For cōpetency of living , ps . 127. Col. p. 119 , 133 , 297 , 299 For tranquillity of spirit , Col. p. 143 , & 144. For Victory , ps . 144. For comfort of Gods Spirit , ps . 34 , 42 , 43 , 51 , 61 , 102 , 142 Col. p. 226 , 239. Prayers for particular graces . FOr Repentance , Col. p. 243 , 275. For Mortification , ps . 131. Col. p. 275. For humility , ps . 131. Col. p. 253. For patience , ps . 94. For perseverance , Col. p. 165 , & 166 , 248 , 249 , & 250. For Devotion & Religion , ps . 27 , 33 , 42 , 43 , 99 , 119 , 141. Col. p. 285. For charity , ps . 41 , 112. For liberality and contempt of riches , ps . 4 , 49 , 73. Col. p. 114 , 240. For hope and trust in God , ps . 33 , 37 , 46 , 49 ▪ 56 , 57 , 62 , 77 , 115 , 125 , 146. Col. p. 138 , 242. For reverence and fear of God , ps . 2 , 33 , 112 , 128. Col. p. 271 , & 272. For watchfulnesse over our ways , ps . 56. For zeal , ps . 119. Col. p. 238 , 241.246 , & 247. For health and newnesse of life , Col. p. 170 , 171. Prayers for severall times and occasions . IN time of sadnesse , ps . 61 , 102 , 142 , Col. p. 226 , 283. In time of persecution and oppression , ps . 7 , 9 , 10 , 52 , 53 , 58 , 64 , 69 , 63 , 137 , 142 , Col. p. 279. In time of War , ps . 18 , 44 , 46 , 60 , 89 , 108. In time of slander , ps . 52 , 57 , 64 , 120. In time of temptation , ps . 13 , 19 , 60 , Col. p. 191 , & 192 , 235 , 239. In time of sicknesse , ps . 30 , 31 , 88 , 90 , 102 , 142. In time of publike calamity and distraction , ps . 46 , 89 , 91. In time of spirituall desertion , ps . 34 , 42 , 43 , 51 , 61 , 102. Col. p. 239. In time of after lapse into sin , ps . 51 , Col. p. 258. In time of solemne devotion , ps . 20 , 81. On Good Friday , ps . 22. On Ascension day , ps . 24. Prayers preparatory , TO the Sacrament , ps . 23 , 26 , 111 , Col. p. 151. To death , ps . 26 , 30 , 31 , 39 , 71 , 88 , 90 , 142 , viz. to bee said in sicknesse or old age . Deprecations , AGainst Atheisme and Irreligion , ps . 14. Against Idolatry , ps . 115. Against Heretiques and Heresie , ps . 59. Against danger of evil company , ps . 1 , 12 , 120. Against Sacriledge , and sacrilegious persons , ps . 74 , 83. Against fearfulnesse and doubting , ps . 77. Against covetousnesse , ps . 4 , 37 , Col. p. 240. Against enemies of the Church , ps 59 , 68 , 74 , 83 , 199 , 129 Against death , ps . 88. Meditations , ON the day of Judgement , ps . 50 , 97 On the Passion of Christ , ps 22. On the joys of Heaven , ps . 126 , 149. On the perfections and excellencies of God manifested in his creatures , ps . 8 , 104. On Gods providence over his people , and mercy to the penitent , ps . 74 , 105 , 92 , 106 , 147. On Gods Justice and Judgements on sinners , ps . 78 , 92. On his Omnipotence and Omnipresence , ps . 139. Acts of Vertue . ADoration of God , ps . 8 , 29 , 67 , 95 , 96 , 145. Col. p. 22. Adoration of the second Person in the Trinity , ps . 2 , 4● , 72 , 110. Acts of hope in God , ps . 4 , 11 , 18. Acts of Religion , ps . 134. Acts of praise to God , ps . 17 , 135 , 148 , 150. Acts of love to God , ps . 116. Desire after God and heavenly things , ps . 63 , 84 , 87. Of Election , or preferring spirituall blessings before temporall , ps . 37 , 73. Thanksgivings , FOr all Gods mercies , ps . 103 , 136 , 138. For his mercy and truth , ps . 100. For delivering from sicknesse and all other dangers , ps . 40 , 107 , 114 , 116. For delivering from enemies and all other troubles , ps . 81 , 107 , 124 , 144. For pardon of our sins , ps . 85 , 106 , 116. For redemption by Christ , ps . 98 , 118. For the blessings of the Gospel , ps . 111. For Acts of Gods Providence , and particular care over us , ps . 113 , 121. For Victory , ps . 144. THE PSALTER of DAVID , With Titles and Collects fitted to each Psalme , &c. The j day . Morning Prayer . PSALME 1. A Prayer that we may continually meditate in Gods law , and have no fellowship with wicked persons in the manner of their living or dying . BLessed is the man that hath not walked in the counsell of the ungodly , nor stand in the way of sinners : and hath not sit in the seat of the scornfull 2 But his delight is in the Law of the Lord : and in his Law will he exercise himself day and night . 3 And he shall be like a tree planted by the water side : that will bring forth his fruit in due season . 4 His leafe also sh●ll not wither : and look whatsoever he doth , it shall prosper . 5 As for the ungodly , it is not so with them : but they are like the chaffe , which the winde scattereth away from the face of the earth . 6 Therefore the ungodly shall not be able to stand in the judgement : neither the sinners in the Congregation of the righteous . 7 But the Lord knoweth the way of the righteous : and the way of the ungodly shall perish . The Prayer . O Holy Jesu , fountain of all blessing , the word of the Eternall Father , be pleased to sow the good seed of thy word in our hearts , and water it with the dew of thy divinest Spirit , that while we exercise our selves in it day and night , we may be like a tree planted by the water side , bringing forth in all times and seasons the fruits of a holy conversation , that we may never walk in the way of sinners , nor have fellowship with the unfruitfull works of darknesse , but that when this life is ended , we may have our portion in the congregation of the righteous , and may be able to stand upright in judgement , through the supporting arme of thy mercy , O blessed Saviour and Redeemer Jesu . Amen . PSALME 2. A Prayer to promote Christs Kingdome , and for grace to serve him with feare and reverence . WHy doe the heathen so furiously rage together : and why do the people imagine a vain thing ? 2 The Kings of the earth stand up , and the rulers take counsell together : against the Lord , and against his Anointed . 3 Let us break their bonds asunder : and cast away their cords from us . 4 He that dwelleth in heaven shall laugh them to scorn : the Lord shall have them in derision . 5 Then he shall speak unto them in his wrath : and vex them in his sore displeasure . 6 Yet have I set my King : upon my holy hill of Sion . 7 I will preach the law whereof the Lord hath said unto me : Thou art my Son , this day have I begotten thee . 8 Desire of me , and I shall give thee the heathen for thine inheritance : and the uttermost parts of the earth for thy possession . 9 Thou shalt bruise them with a rod of yron : and break them in pieces like a potters vessell . 10 Be wise now therefore , O ye Kings : be learned , ye that are judges of the earth . 11 Serve the Lord in fear : and rejoyce unto him with reverence . 12 Kisse the Son , lest he be angry , and so he perish from the right way : if his wrath be kindled ( yea but a little ) blessed are all they that put their trust in him . The Prayer . O Blessed Jesu , into whose hands is committed all dominion and power in the Kingdomes and Empires of the world , out of whose mouth goeth a sharp sword , that with it thou mightest smite the Nations and rule them with a rod of yron , on whose vesture and on whose thigh a name is written , King of Kings , and Lord of Lords , we adore thee in thy infinite excellency and most glorious exaltation , beseeching thee to reveale thy name and the glory of thy Kingdome to the Heathen which know thee not , and to the uttermost parts of the earth which are given thee for thy possession , and inheritance . And to us give thy grace to serve thee in fear , and plant the reverence of thy law and of thy name in our hearts , lest thy wrath be kindled against us , and thou break us in pieces like vessels of dishonour . Have mercy on us , O King of Kings , for we have put our trust in thee , thou art our Saviour and Redeemer Jesu . Amen . PSALME 3. A Prayer for defence against all our Enemies , Bodily and Ghostly . LOrd how are they increased that trouble me : many are they that rise against me . 2 Many one there be that say of my soul : There is no help for him in his God. 3 But thou , O Lord , art my defender : thou art my worship , and the lifter up of mine head . 4 I did call upon the Lord with my voice : and he heard me out of his holy hill . 5 I laid me down and slept , and rose up again : for the Lord sustained me . 6 I will not be afraid for ten thousands of people : that have set themselves against me round about . 7 Up Lord , and help me , O my God : for thou smitest all mine enemies upon the check-bone , thou hast brok●n the teeth of the ungodly . 8 Salvation belongeth unto the Lord : and thy blessing is upon thy people . The Prayer . O Lord our defender have pity upon us , behold , the armies of the Flesh , the World , and the Devill fight against our Soules , and multiply against us every day temptations , and disadvantages . We are not able of our selves , as of our selves , to think a good thought , much lesse to put to flight the armies of them that have set themselves against us round about . But thou , O Lord , art our defender , thou art our worship and the lifter up of our heads . Up Lord and help us , arme us with the shield of faith , and the sword of the Spirit , and in all times of temptation and battell cover our heads with the helmet of Salvation , so shall we not be afraid for ten thousands of our enemies , for salvation belongeth unto thee , through Jesus Christ our Lord. Amen . PSALME 4. A Prayer in which we exercise an act of hope in God , and desire his providence over us . HEare me when I call , O God of my righteousnesse : for thou hast set me at liberty when I was in trouble , have mercy upon me , and hearken unto my prayer . 2 O ye sonnes of men , how long will ye blaspheme mine honour : and have such pleasure in vanity , and seek after leasing ? 3 Know this also , that the Lord hath chosen to himself the man that is godly : when I call upon the Lord , he will heare me . 4 Stand in awe , and sinne not : commune with your own heart , and in your chamber , and be still . 5 Offer the sacrifice of righteousnesse : and put your trust in the Lord. 6 There be many that say : Who will shew us any good ? 7 Lord , lift thou up : the light of thy countenance upon us . 8 Thou hast put gladnesse in my heart : since the time that their corn , and wine , and oyle increased . 9 I will lay me down in peace , and take my rest : for it is thou Lord onely that makest me dwell in safety . The Prayer . O God who art the author of all righteousnesse , from whom all grace , and safety , and glory does proceed , hear the prayers of thy humble servants whensoever we call upon thee in our trouble , for our trust is in thee alone , and no creature can shew us any good unlesse it derives from thee ; shew the light of thy countenance upon us , let thy providence guide all our actions and sufferings to thy glory , and our spirituall benefit , and consigne us to the blessednesse of thy Kingdome by the testimony of thy holy Spirit , that we may not place our ioyes and hopes upon the good things of this life which perish and cannot satisfie , but in the eternal fountain of all true felicities , that thou being our treasure , our hearts may be fixed upon thee by the bands of Charity and Obedience , that thou maist make us to dwell in safety here , and when our days are done , we may lay us down in peace and take our rest in thy armes , expecting the comming of our Lord and Saviour Jesus Christ. Amen . PSALME 5. A prayer for blessing upon all pious people , and for protection against the malice of wicked men . POnder my words , O Lord : consider my meditation . 2 O hearken thou unto the voyce of my calling , my King and my God : for unto thee will I make my prayer . 3 My voyce shalt thou hear betimes , O Lord : early in the morning will I direct my prayer unto thee , and will look up . 4 For thou art the God that hast no pleasure in wickednesse : neither shall any evill dwell with thee . 5 Such as be foolish shall not stand in thy sight : for thou hatest all them that work vanity . 6 Thou shalt destroy them that speak leasing : the Lord will abhorre both the bloud thirsty and deceitfull man. 7 But as for me , I will come into thy house , even upon the multitude of thy mercy : and in thy fear will I worship toward thy holy temple . 8 Lead me , O Lord , in thy righteousnesse because of mine enemies : make thy way plain before my face . 9 For there is no faithfulnesse in his mouth : their inward parts are very wickednesse . 10 Their throat is an open sepulchre : they flatter with their tongue . 11 Destroy thou them , O God , let them perish through their own imaginations : cast them out in the multitude of their ungodlinesse for they have rebelled against thee . 12 And let all them that put their trust in thee , rejoyce : they shall ever be giving of thanks , because thou defendest them , they that love thy name shall be joyfull in thee . 13 For thou Lord wilt give thy blessing unto the righteous : and with thy favourable kindnesse wilt thou defend him , as with a shield . The Prayer . O Most holy and blessed Lord God , who canst take no pleasure in wickednesse , neither can evill come nigh thy dwelling , defend us and all thy holy Church from the fraud and malice of blood-thirsty and deceitfull men , and from the crafty insinuations of all them that work vanity : but let thy blessings bee upon the righteous , and let thy favourable kindnesse defend thy whole Church as with a shield , that all those who put their trust in thy mercy may be ever giving of thanks , and may be joyfull in thee . O lead us in thy righteousnesse that we become not a rejoycing to our enemies , but that we may worship thee in feare , and come into thy house to make our prayers unto thee , and to give thee thanks for the multitude of thy mercies which thou hast given us in our Saviour Jesus Christ. Amen . Evening Prayer . PSALME 6. A Prayer of a penitent person for remission of his sinnes . O Lord rebuke me not in thine indignation : neither chasten me in thy displeasure . 2 Have mercy upon mee , O Lord , for I am weak : O Lord heal me , for my bones are vexed . 3 My soul is also sore troubled : but Lord how long wilt thou punish me ? 4 Turn thee O Lord , and deliver my soul : O save me for thy mercies sake . 5 For in death no man remembreth thee : and who will give thee thanks in the pit ? 6 I am weary of my groaning , every night wash I my bed : and water my couch with my tears . 7 My beauty is gone for very trouble : and worn away because of all mine enemies . 8 Away from me all ye that work vanity : for the Lord hath heard the voyce of my weeping . 9 The Lord hath heard my petition : the Lord will receive my prayer . 10 All mine enemies shall be confounded and sore vered : they shall be turned back , and put to shame suddenly . The Prayer . O Most mercifull God , whose property is alwayes to have mercy and to forgive , behold with the eyes of thy pity and compassion the estate of thy humble servants , made most miserable by reason of our sins . Hear the voyce of our weeping , pity our groaning , strengthen us , for we are weak , heal us , for our bones are vexed , and deliver our soules from death , that being saved from the bottomlesse pit , we may give thanks to thy holy Name . O turn from the severity of thy displeasure , and visit us with thy mercy and salvation . For all our sinnes give us a great sorrow and contrition , and in our sorrows let thy comforts sustain us , through Jesus Christ our Lord. Amen . PSALME 7. A prayer for defence of our Innocence against the unjust molestation of our enemies . O Lord my God , in thee have I put my trust : save me from all them that persecute me , and deliver me . 2 Lest he devour my soul like a Lion , and tear it in peeces : while there is none to help . 3 O Lord my God , if I have done any such thing : or if there be any wickednesse in my hands . 4 If I have rewarded evill unto him that dealt friendly with me : yea , I have delivered him that without any cause is mine enemy . 5 Then let mine enemy persecute my soule , and take me : yea , let him tread my life down upon the earth , and lay mine honour in the dust . 6 Stand up , O Lord , in thy wrath , and lift up thy self : because of the indignation of mine enemies , arise up for me in the judgement that thou hast commanded . 7 And so shall the congregation of the people come about thee : for their sakes therefore lift up thy self again . 8 The Lord shall judge the people , give sentence with me , O Lord : according to my righteousnesse , and according to the innocency that is in mee . 9 O let the wickednesse of the ungodly come to an end : but guide thou the just . 10 For the righteous God : trieth the very hearts and reins . 11 My help commeth of God : which preserveth them that are true of heart . 12 God is a righteous Judge , strong and patient : and God is provoked every day . 13 If a man will not turn , he will whet his sword : he hath bent his bow and made it ready . 14 He hath prepared for him the instruments of death : he ordaineth his arrows against the persecutors . 15 Behold , he travaileth with mischiefe : he hath conc●ived sorrow , and brought forth ungodlinesse . 16 He hath graven and digged up a pit : and is fallen himself into the destruction that he made for other . 17 For his travell shall come upon his own head : and his wickednesse shall fall on his own pate . 18 I will give thanks unto the Lord , according to his righteousnesse : and will praise the name of the Lord the most High. The Prayer . O God from whom commeth our help , thou art a righteous Judge and preservest all that are true of heart , deliver us from our persecutors who travell with mischief against us , and have digged a pit for our destruction . O let their wickedness and malicious devices against thy servants come utterly to an end for evermore . Thou , O Lord , art strong and able to take vengeance , and yet being provoked every day still art patient towards us and compassionate . Deliver us from their wrath to whom we have done no injustice or displeasure : pardon our offences against thee , and protect our innocency against them , that we may praise thy name and give thanks unto thee for thy righteousnesse and s●lvation , who art blessed for evermore . Amen . PSALME 8. A contemplation of the Divine beauty and excellency manifested in his Creatures . O Lord our governour , how excellent is thy name in all the world : thou that hast set thy glory above the heavens ! 2 Out of the month of very babes and sucklings hast thou ordained strength , because of thine enemies : that thou mightest still the enemy and the avenger . 3 For I will consider the heavens , even the works of thy fingers : the moon and the starres which thou hast ordained . 4 What is man that thou art mindfull of him : and the son of man that thou visitest him ? 5 Thou madest him lower then the angels : to crown him with glory and worship . 6 Thou makest him to have dominion of the works of thy hands : and thou hast put all things in subjection under his feet . 7 All sheep and oxen : yea , and the beasts of the field . 8 The fowls of the aire , and the fishes of the sea : and whatsoever walketh through the paths of the seas . 9 O Lord our governour : how excellent is thy name in all the world ! The Prayer . O Lord God , Father of men and Angels , God of all the Creatures , who hast created all things in a wonderfull order , and hast made them all conveyances of thy mercies to mankinde , give us great and dreadfull apprehensions of thy glory and immensity , thy Majesty and mercy , that we may adore thee as our Creator , love thee as our Redeemer , fear thee as our God , obey thee as our Governour , and praise thee as the author and fountain of all perfections , and all good which thou hast communicated to thy creatures , that they may all in their proportions doe thee service , who hast to that end made the world , and redeemed us by our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 9. A Prayer of poore and oppressed people against their persecutors . I Will give thanks unto thee , O Lord , with my whole heart : I will speak of all thy marvellous works . 2 I will be glad and rejoyce in thee : yea , my songs will I make of thy name , O thou most Highest . 3 While mine enemies are driven back : they shall fall and perish at thy presence . 4 For thou hast maintained my right , and my cause : thou art set in the throne that judgest right . 5 Thou hast rebuked the heathen , and destroyed the ungodly : thou hast put out their name for ever and ever . 6 O thou enemy , destructions are come to a perpetuall end : even as the cities which thou hast destroyed , their memoriall is perished with them . 7 But the Lord shall endure for ever : hee hath also prepared his seat for judgement . 8 For he shall judge the world in righteousnesse : and minister true judgement unto the people . 9 The Lord also will be a defence for the oppressed : even a refuge in due time of trouble . 10 And they that know thy name , will put their trust in thee : for thou Lord hast never failed them that seeke thee . 11 O praise the Lord which dwelleth in Sion : shew the people of his doings . 12 For when he maketh inquisition for blood , he remembreth them : and forgetteth not the complaint of the poore . 13 Have mercy upon me , O Lord : consider the trouble which I suffer of them that hate me : thou that liftest me up from the gates of death . 14 That I may shew all thy praises within the ports of the daughter of Sion : I will rejoyce in thy salvation . 15 The heathen are sunk down in the pit that they made : in the same net which they hid privily , is their foot taken . 16 The Lord is known to execute judgement : the ungodly is trapped in the work of his own hands . 17 The wicked shall be turned into hell : and all the people that forget God. 18 For the poor shall not alway be forgotten : the patient abiding of the meek shall not perish for ever . 19 Up Lord , and let not man have the upper hand : let the heathen be judged in thy sight . 20 Put them in fear ( O Lord : ) that the heathen may know themselves to be but men . The Prayer . O Lord God who art a defence for the oppressed , and a refuge in due time of trouble , have mercy upon us thy servants , who are violently assaulted by enemies without , and weaknesses and temptations within . Thou never failest them that seek thee , but lovest to hear the poor make their complaint unto thee in their trouble , and art known to execute judgement upon them that oppresse them . Pity us , and look upon the trouble we suffer of them that hate us : deliver us from the strivings of our adversaries , lift us up from the gates of death , that being safe under thy mercies and protection , we may give thanks unto thee with our spirits and voices , we may embrace thee with a lively faith , fear thee with all our hearts , serve thee with all our powers & faculties both of soul and body , all the dayes of our life , through Jesus Christ our Lord. Amen . PSALME 10. A Prayer to God in times of Persecution and Warre against the Church . WHy standest thou so farre off ( O Lord : ) and hidest thy face in the needfull time of trouble ? 2 The ungodly for his owne lust doth persecute the poor : let them be taken in the crafty wilinesse that they have imagined . 3 For the ungodly hath made boast of his own hearts desire : and speaketh good of the covetous whom God abhorreth . 4 The ungodly is so proud that he careth not for God : neither is God in all his thoughts . 5 His wayes are alway grievous : thy judgements are far above out of his sight , and therefore defieth he all his enemies . 6 For he hath said in his heart , Tush , I shall never be cast down : there shall no harm happen unto me . 7 His mouth is full of cursing , deceit , and fraud : under his tongue is ungodlinesse and vanity . 8 Hee sitteth lurking in the theevish corners of the streets : and privily in his lurking dens doth he murder the innocent , his eyes are set against the poor . 9 For he lieth waiting secretly , even as a lion lurketh he in his den : that he may ravish the poor . 10 He doth ravish the poor : when he getteth him into his net . 11 He falleth down and humbleth himself : that the congregation of the poor may fall into the hand of his Captains . 12 He hath said in his heart , Tush , God hath forgotten : he hideth away his face , and he will never see it . 13 Arise ( O Lord God ) and lift up thine hand : forget not the poor . 14 Wherefore should the wicked blaspheme God : while he doth say in his heart , Tush , thou God carest not for it ? 15 Surely thou hast seen it : for thou beholdest ungodlinesse and wrong . 16 That thou maist take the matter into thine hand : the poor committeth himself unto thee , for thou art the helper of the friendlesse . 17 Break thou the power of the ungodly and malicious : take away his ungodlinesse , and thou shalt find none . 18 The Lord is King for ever and ever : and the heathen are perished out of the land . 19 Lord , thou hast heard the desire of the poore : thou preparest their heart , and thine eare hearkneth thereto . 20 To help the fatherlesse and poor unto their right : that the man of the earth be no more exalted against them . The Prayer . O Lord God , who beholdest all the actions of men , and seest all the ungodlinesse of sinners , and the wrong they doe unto thy servants , we flie unto thee for succour and defence in this our needfull time of trouble . Behold , O Lord , how the Enemies of thy Church have set their eyes against her , and use all violences and arts that thy poor servants may fall under the hands of their Captains . Thou seest their malice and their confidences , they fear thee not , neither art thou , O God , in all their thoughts . But thou art our King for ever and ever , and the helper of the friendlesse . We commit our selves wholly to thy mercy and providence , take the matter into thine own hand , let them perish out of the land that are exalted against thee , and against thy Church , that we being delivered from feare of our enemies , may serve thee with constant and regular devotions all the dayes of our life , through Jesus our Lord. Amen . PSALME 11. An addresse to God by way of hope and confidence in him , and a prayer against our secret enemies . IN the Lord put I my trust : how say ye then to my soul , that she should flee as a bird unto the hill ? 2 For lo , the ungodly bend their bow , and make ready their arrows within the quiver : that they may privily shoot at them which are true of heart . 3 For the foundations will bee cast down : and what hath the righteous done ? 4 The Lord is in his holy temple : the Lords seat is in heaven . 5 His eyes consider the poore : and his eye-lids trieth the children of men . 6 The Lord alloweth the righteous : but the ungodly , and him that delighteth in wickednesse doth his soule abhorre . 7 Upon the ungodly he shall rain snares , fire and brimstone , storm and tempest : this shall be their portion to drink . 8 For the righteous Lord loveth righteousnesse : his countenance will behold the thing that is just . The Prayer . O Lord who art our hope and our refuge , & the exceeding great reward of all that trust in thee , have mercy upon us thy servants , who have no confidences but upon thy mercies and infinite loving kindnesse . Defend us from all secret Plots and designes , intended against our peace and securities by them that privily shoot at us , and would overthrow the foundations of our repose and safety . And that we may be better intitled to thy protection and care over us , make us to love righteousnesse , & to follow the things that are just , that by thy grace we being defended from taking delight in wickednesse , may also be delivered from the portion of the ungodly , which thou givest them to drink , upon whom thou rainest snares , fire and brimstone , storm and tempest . Deliver us , O Lord , from the eternall pressure of thy wrath , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 12. A prayer for defence against the dangers of evill Company . HElp me , Lord , for there is not one godly man left : for the faithfull are minished from among the children of men . 2 They talk of vanity every one with his neighbour : they doe but flatter with their lips , and dissemble with their double heart . 3 The Lord shall root out all deceitfull lips : and the tongue that speaketh proud things . 4 Which have said , With our tongue we will prevail : we are they that ought to speak , who is Lord over us ? 5 Now for the comfortlesse troubles sake of the needy : and because of the deep sighing of the poor . 6 I will up ( saith the Lord : ) and will help every one from him that I welleth against him , and will set them at rest . 7 The words of the Lord are pure words : even as the silver which from the earth is tried , and purified seven times in the fire . 8 Thou shalt keep them , O Lord : thou shalt preserve him from this generation for ever . 9 The ungodly walk on every side : when they are exalted , the children of men are put to rebuke . The Prayer . O Most blessed Jesu , who in thy eternall providence doest suffer the tares and the wheat to grow together untill the harvest , permitting hereticks and vicious persons to communicate in the externall society of thy people , grant us thy grace , that we may so beleeve , and heartily obey all thy pure words and dictates , which thou hast taught us in thy holy Gospel , that we may be kept unspotted of the world , and although ▪ the ungodly walk on every side , yet we may persevere in the wayes of righteousnesse , and increase the number of the godly , that at last we may be admitted into the glorious fellowship of Saints and Angels , who behold thy face and the glories of thy Kingdome , where thou livest and raignest with the Father and the holy Ghost , Eternall God world without end . Amen . PSALME 13. A Prayer in time of temptation . HOw long wilt thou forget me ( O Lord ) for ever : how long wilt thou hide thy face from me ? 2 How long shall I seek counsell in my soul , and be so vexed in my heart : how long shall mine enemies triumph over me ? 3 Consider and hear me , O Lord my God : lighten mine eyes , that I sleep not in death . 4 Lest mine enemy say , I have prevailed against him : for if I be cast down , they that trouble me will rejoyce at it . 5 But my trust is in thy mercy : and my heart is joyfull in thy salvation . 6 I will sing of the Lord , because he hath dealt so lovingly with me : yea , I will prais● the name of the Lord most Highest . The Prayer . O God the giver of all grace , the author of all Ghostly strength , look with compassion upon our infirmities , and how unequally we are assaulted by many , by powerfull , by malicious adversaries . How long , O Lord , how long shall we seek for rest and finde none ? O give us either peace or victory , and preserve us that we sleep not in the death of sin , lest our grand enemy the Devill , say , he hath prevailed against us . Our trust is in thy mercy , and thy delight is in it ; strengthen us so with thy grace that we may fight a good fight , and conquer , and be crown'd with a crown of righteousness , which we begge we may receive from the hands , and by the mercies of our Lord and Saviour Jesus Christ. Amen . Psalme 14. A Prayer against Atheisme and irreligion . THe fool hath said in his heart : There is no God. 2 They are corrupt and become abominable in their doings : there is not one that doth good , ( no not one . ) 3 The Lord looked down from heaven upon the children of men : to see if there were any that would understand , and seek after God. 4 But they are all gone out of the way , they are altogether become abominable : there is none that doth good , no not one . 5 Their throat is an open sepulchre , with their tongues have they deceived : the poyson of asps is under their lips . 6 Their mouth is full of cursing and bitternesse : their feet are swift to shed bloud . 7 Destruction and unhappinesse is in their ways , and the way of peace have they not known : there is no fear of God before their eyes . 8 Have they no knowledge , that they are all such workers of mischief : eating up my people as it were bread ? 9 And call not upon the Lord , there were they brought in great fear ( even where no fear was : ) for God is in the generation of the righteous . 10 As for you , ye have made a mock at the counsell of the poor : because he putteth his trust in the Lord. 11 Who shall give salvation unto Israel out of Sion : when the Lord turneth the captivity of his people , then shall Jacob rejoyce , and Israel shall be glad . The Prayer . O Eternall God , Creator of the world , conserver of the Creatures , whose essence and goodnesse and perfections are infinite , and made so manifest in the creation , order , protection , and disposition of thy creatures , that without the greatest sin & folly in the world , we cannot but acknowledge thee , and adore thee with the lowest adorations of soul and body , and with the most profound humility . Preserve us , O Lord , in great Religion , Veneration , and reverence of thy Divine perfections . Keep us from all distrust of thy providence , all doubtings of thy infinitenesse , or of any other article of our faith , and grant that we confessing thee before all the world , may be acknowledged for thy children , and rewarded among thy servants , not for our righteousnesse , but through the merits and mercies of our dearest Saviour Jesus Christ. Amen . Morning Prayer . PSALME 15. Which is a short rule of a good life , and a desire of innocency and sanctity . LOrd , who shall dwell in thy tabernacle : or who shall rest upon thy holy hill ? 2 Even he that leadeth an uncorrupt life : and doth the thing which is right , and speaketh the truth from his heart . 3 He that hath used no deceit in his tongue , nor done evill to his neighbour : and hath not slandered his neighbour . 4 He that setteth not by himself , but is lowly in his own eyes : and maketh much of them that fear the Lord. 5 He that sweareth unto his neighbour , and disappointeth him not : though it were to his own hinderance . 6 He that hath not given his money upon usury : nor taken reward against the innocent . The Prayer . O Lord let thy mercy preserve us in holinesse and innocency , or if through infirmity we fall , make us to rise again by penitence , that we may lead an uncorrupt life with humility , and truth , and justice , not slandering our neighbour , not invading his right , not breaking our trust , not oppressing the indigent and necessitous , but doing good to all , and especially making much of them that fear the Lord ; that we may never fall from thy favour , but at the end of our weary pilgrimage we may take our rest upon thy holy hill , and dwell in thy tabernacle where thou raignest with infinite glory and felicities , God eternall , world without end . Amen . PSALME 16. A Prayer for the blessings of Gods providence and preservation in this life , and for glory hereafter . PReserve me , O God : for in thee have I put my trust . 2 O my soul , thou hast said unto the Lord : Then art my God , my goods are nothing unto thee . 3 All my delight is upon the Saints that are in the earth : and upon such as excell in vertue . 4 But they that run after another god : shall have great trouble . 5 Their drink-offerings of bloud will I not offer : neither make mention of their names within my lips . 6 The Lord himself is the portion of mine inheritance , and of my cup : thou shalt maintain my lot . 7 The lot is fallen unto me in a fair ground : yea , I have a goodly heritage . 8 I will thank the Lord for giving me warning : my reins also chasten me in the night season . 9 I have set God alwayes before me : for he is on my right hand , therefore I shall not fall . 10 Wherefore my heart was glad , and my glory rejoyced : my flesh also shall rest in hope . 11 For why ? thou shalt not leave my soul in hell : neither shalt thou suffer thine Holy one to see corruption . 12 Thou shalt shew me the path of life , in thy presence is the fulnesse of joy : and at thy right hand there is pleasure for evermore . The Prayer . O God , who art the portion of our inheritance , our God , and our preserver , preserve and maintaine all those good things which thou hast wrought in us , and for us ; and that we may never fall , give us thy grace , that we may set thee always before us , rejoycing in thee , and delighting in the Saints that are upon the earth , that when our flesh shall see corruption , our Souls may not be left in hell , but may walk in the paths of life ; and in the day of restitution of all things , both bodies and souls may have a goodly heritage , even the lot of thy right hand , where there is pleasure for evermore , and where we may see thy face , and the glory of our Lord and Saviour Jesus Christ. Amen . PSALME 17. A Prayer for protection against the injuries of our Enemies , Bodily and Ghostly . HEar the right , O Lord , consider my complaint : and hearken unto my prayer , that goeth not out of feigned lips . 2 Let my sentence come forth from thy presence : and let thine eyes look upon the thing that is equall . 3 Thou hast proved and visited mine heart in the night season , thou hast tried me , and shalt finde no wickednesse in me : for I am utterly purposed , that my mouth shall not offend . 4 Because of mens works that are done against the words of my lips : I have kept me from the ways of the destroyer . 5 O hold thou up my goings in thy paths : that my foot-steps slip not . 6 I have called upon thee , O God , for thou shalt hear me : encline thine ear to me , and hearken unto my words . 7 Shew thy marvellous loving kindnesse , thou that art the Saviour of them which put their trust in thee : from such as resist thy right hand . 8 Keep me as the apple of an eye : hide me under the shadow of thy wings . 9 From the ungodly that trouble me : mine enemies compasse me round about , to take away my soul. 10 They are inclosed in their own fat : and their mouth speaketh proud things . 11 They lie waiting in our way on every side : turning their eyes down to the ground . 12 Like as a lion that is greedy of his prey : and as it were a lions whelp lurking in secret places . 13 Up Lord , disappoint him , and cast him down : deliver my soul from the ungodly , which is a sword of thine . 14 From the men of thy hand , O Lord , from the men , I say , and from the evill world : which have their portion in this life , whose bellies thou fillest with thy hid treasure . 15 They have children at their desire : and leave the rest of their substance for their babes . 16 But as for me , I will behold thy presence in righteousnesse : and when I awake up after thy likenesse , I shall be satisfied with it . The Prayer . O Most mercifull Jesu , thou that art the Saviour of them that put their trust in thee , defend us , and deliver us from the hands of all our Enemies , and although they are a sword of thine , and an instrument sent from thee , to chastise us for our sins ; yet arise , O Lord , in mercy and strength , disappoint them and cast them down , lest they destroy our souls , that when thou hast visited us with thy fatherly correction , and tried us like as silver is tried , thou maist finde no wickednesse in us . Sanctifie our hearts and lips , that we may not thinke a thought displeasing unto thee , and that our mouth may not offend : Keep us as the apple of an eye , hide us under the shadow of thy wings of mercy and providence : keep us from the ways of the destroyer , and hold up our goings in thy paths , that we may persevere in righteousnesse , and our foot-steps may not slip : that in the day of the resurrection of the Just , we may behold thy presence , and receive infinite satisfactions in the vision beatificall . Grant this O merciful Saviour and Redeemer Jesu . Amen . Evening Prayer . PSALME 18. A prayer for strength and Victory in Warre , temporall or spirituall , together with an act of hope and confidence in God. I Will love thee ( O Lord ) my strength , the Lord is my stony rock and my defence : my Saviour , my God , and my might , in whom I will trust , my buckler , the horn also of my salvation , and my refuge . 2 I will call upon the Lord , which is worthy to be praised : so shall I be safe from mine enemies . 3 The sorrows of death compassed me : and the overflowings of ungodlinesse made me afraid . 4 The pains of hell came about me : the snares of death overtook me . 5 In my trouble I will call upon the Lord : and complain unto my God. 6 So shall he hear my voice out of his holy temple : and my complaint shall come before him , it shall enter even into his ears . 7 The earth trembled and quaked : the very foundations also of the hils shook and were removed , because hee was wroth . 8 There went a smoke out of his presence , and a consuming fire out of his mouth , so that coals were kindled at it . 9 He bowed the heavens also and came down : and it was dark under his feet . 10 He rode upon the cherubims , and did flie : he came flying upon the wings of the wind . 11 He made darknesse his secret place : his pavilion round about him , with dark water , and thick clouds to cover him . 12 At the brightnesse of his presence , his clouds removed : hailstones and coals of fire . 13 The Lord also thundered out of heaven , and the highest gave his thunder : hailstones and coals of fire . 14 He sent out his arrows and scattered them : he cast forth lightnings and destroyed them . 15 The springs of waters were seen , and the foundations of the round world were discovered at thy chiding , O Lord : at the blasting of the breath of thy displeasure . 16 He shall send down from the high to fetch me : and shall take me out of many waters . 17 He shall deliver me from my strongest enemy , and from them that hate me : for they are too mighty for me . 18 They prevented me in the day of my trouble : but the Lord was my upholder . 19 He brought me forth also into a place of liberty : he brought me forth , even because he had a favour unto me . 20 The Lord shall reward me after my righteous dealing : according to the cleannesse of my hands shall he recompence me . 21 Because I have kept the wayes of the Lord : and have not forsaken my God as the wicked doth . 22 For I have an eye unto all his laws : and will not cast out his commandements from me . 23 I was also uncorrupt before him : and eschewed mine own wickednesse . 24 Therefore shall the Lord reward me after my righteous dealing : and according unto the cleannesse of my hands in his eye-sight . 25 With the holy thou shalt be holy : and a with a perfect man thou shalt be perfect . 26 With the clean thou shalt be clean : and with the froward thou shalt learn frowardnesse . 27 For thou shalt save the people that are in adversity : and shalt bring down the high looks of the proud . 28 Thou shalt also light my candle : the Lord my God shall make my darknesse to be light . 29 For in thee I shall discomfit an host of men : and with the help of my God I shall leap over the wall . 30 The way of God is an undefiled way : the word of the Lord also is tried in the fire , he is the defender of all them that put their trust in him . 31 For who is God but the Lord : or who hath any strength except our God ? 32 It is God that girdeth me with strength of warre : and maketh my way perfect . 33 He maketh my feet like Harts feet : and setteth me up on high . 34 He teacheth mine hands to fight : and mine arme shall break even a bow of steel . 35 Thou hast given me the defence of thy salvation : thy right hand also shall hold me up , and thy loving correction shall make me great . 36 Thou shalt make room enough under me for to go : that my foot-steps shall not slide . 37 I will follow upon mine enemies , and overtake them : neither will I turn again till I have destroyed them . 38 I will smite them , that they shall not be able to stand : but fall under my feet . 39 Thou hast girded me with strength unto the battell : thou shalt throw downe mine enemies under me . 40 Thou hast made mine enemies also to turn their backs upon me : and I shall destroy them that hate me . 41 They shall cry , but there shall be none to help them : yea , even unto the Lord shall they cry , but he shall not hear them . 42 I will beat them as small as the dust before the winde : I will cast them out as the clay in the streets . 43 Thou shalt deliver me from the strivings of the people : and thou shalt make me the head of the heathen . 44 A people whom I have not known : shall serve me . 45 Assoon as they hear of me , they shall obey me : but the strange children shall dissemble with me . 46 The strange children shall fail : and bee afraid out of their prisons . 47 The Lord liveth , and blessed be my strong helper : and praised be the God of my salvation . 48 Even the God that seeth that I be avenged : and subdueth the people unto me . 49 It is he that delivereth me from ( cruell ) enemies , and setteth me up above mine adversaries : thou shalt rid me from the wicked man. 50 For this cause will I give thanks unto thee ( O Lord ) among the Gentiles : and sing praises unto thy name . 51 Great prosperity giveth he unto his King : and sheweth loving kindnesse unto David his anointed , and unto his seed for evermore . The Prayer . O God our Saviour , the rock upon whom all our hopes are built , our strength and defence , our salvation and our refuge ; heare our voyce out of thy holy temple , let our complaint come before thee , and enter even into thy Ears . The sorrows of death compasse us , and we are afraid , because of the overflowings of ungodlinesse : Our enemies are strong , yea , they are too mighty for us , and we have no hope to escape , unlesse thou preventest them in the day of our trouble , and deliverest us from the strivings of our enemies . But in thee , O Lord , is our hope , doe thou teach our hands to fight , and gird us with strength unto the battell : Make us to have an eye unto all thy laws , that we may eschew our own wickednesse , and be uncorrupt before thee , then shalt thou give us the defence of thy salvation , and we shall give thanks unto thee , O Lord , and sing praises unto thy name , who art become our strong helper , and the God of our Salvation , which thou hast given unto us in our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 19. A prayer for preservation from sinne , and for love of Gods law . THe heavens declare the glory of God : and the firmament sheweth his handy work . 2 One day telleth another : and one night certifieth another . 3 There is neither speech nor language : but their voyces are heard among them . 4 Their sound is gone out into all lands : and their words unto the ends of the world . 5 In them hath he set a tabernacle for the sun : which commeth forth as a bridegroom out of his chamber , and rejoyceth as a giant to run his course . 6 It goeth forth from the uttermost part of the heaven , and runneth about unto the end of it again : and there is nothing hid from the heat thereof . 7 The Law of the Lord is an undefiled law converting the soul : the testimony of the Lord is sure , and giveth wisdome unto the simple . 8 The statutes of the Lord are right , and rejoyce the heart : the commandement of the Lord is pure , and giveth light unto the eyes . 9 The fear of the Lord is clean , and endureth for ever : the judgements of the Lord are true , and righteous altogether . 10 More to be desired are they then gold , yea then much fine gold : sweeter also then hony , and the hony combe . 11 Moreover by them is thy servant taught : and in keeping of them there is great reward . 12 Who can tell how oft he offendeth ? O cleanse thou me from my secret faults . 13 Keep thy servant also from presumptuous sins , lest they get the dominion over me so shall I be undefiled and innocent from the great offence . 14 Let the words of my mouth , and the meditation of my heart : be alway acceptable in thy sight . 15 O Lord : my strength , and my Rede●mer . The Prayer . O Most blessed Jesu , thou Sun of righteousnesse , who camest forth from the bosome of thy eternall Father , as a Bridegroom out of his chamber , be pleased to plant in our hearts the fear of the Lord , and in our bodies the purity and cleannesse of chastity , and make them to abide there for ever : Lighten our eyes with the light of thy Gospel , and the bright revelation of thy whole will and pleasure , that so being guided by thy grace , wee may be cleansed from all our secret sins , and preserved from presumptuous and great offences , so shall the thoughts and meditation of our heart , the words of our mouth , and all our actions be alway acceptable in thy sight , O Lord our Saviour , our strength , and our Redeemer Jesus . Amen . PSALME 20. A Prayer that God would heare our petitions , which we make to him in times of trouble . THe Lord hear thee in the day of trouble : the name of the God of Jacob defend thee . 2 Send thee help from the sanctuary : and strengthen thee out of Sion . 3 Remember all thy offerings : and accept thy burnt-sacrifice . 4 Grant thee thy hearts desire : and fulfill all thy minde . 5 We will rejoyce in thy salvation , and triumph in the name of the Lord our God : the Lord perform all thy petitions . 6 Now know I that the Lord helpeth his anointed , and will hear him from his holy heaven : even with the wholesome strength of his right hand . 7 Some put their trust in chariots , and some in horses : but we will remember the name of the Lord our God. 8 They are brought down and fallen : but we are risen , and stand upright . 9 Save Lord , and hear us , O King of heaven : when we call upon thee . The Prayer . O king of heaven , who art the health and strength of our right hand , have mercy upon us , and hear us when we call upon thee ; let our prayers come into thy presence like a burnt offering of a sweet savour : for in all our troubles we disclaim all confidences in any of thy creatures , and remember thy name onely , O Lord our God. Teach us what to ask , and how to come into thy presence , that we may never begge of thee any thing but what is agreeable to thy will , and may then promote thy glory when thou suppliest our necessities , through Jesus Christ our Lord. Amen . PSALME 21. A Prayer for the King. THe King shall rejoyce in thy strength , O Lord : exceeding glad shall he be of thy salvation . 2 Thou hast given him his hearts desire : and hast not denied him the request of his lips . 3 For thou shalt prevent him with the blessings of goodnesse : and shalt set a Crown of pure gold upon his head . 4 He asked life of thee , and thou gavest him a long life : even for ever and ever . 5 His honour is great in thy salvation : glory and great worship shalt thou lay upon him . 6 For thou shalt give him everlasting felicity : and make him glad with the joy of thy countenance . 7 And why ? because the King putteth his trust in the Lord : and in the mercy of the most Highest he shall not miscarry . 8 All thine enemies shall feel thine hand : thy right hand shall finde out them that hate thee . 9 Thou shalt make them like a fiery oven in time of thy wrath : the Lord shall destroy them in his displ●● sure , and the fire shall consume them . 10 Their fruit shalt thou root out of the earth : and their seed from among the children of men . 11 For they intended mischiefe against thee : and imagined such a device as they are not able to perform . 12 Therefore shalt thou put them to flight : and the strings of thy bow shalt thou make ready against the face of them . 13 Be thou exalted , Lord , in thine own strength : so will we sing and praise thy power . The Prayer . O Eternall God , King of Kings , and Lord of Lords , have mercy upon thy servant the King ; as thou hast set a Crown of gold upon his head , and given him power and command to rule thy people with justice and piety , so do thou heare the request of his lips , grant him the desire of his heart , and prevent both his desires and requests with the blessings of thy goodnesse : give him great honour and reverence in the sight of his People , and of all the Nations round about : let all his enemies feel thine hand , and put them to flight that rise up against him , that when thou hast given him the blessings of a long life and prosperous , and made him glad with the joy of thy countenance , at last he may be crown'd with everlasting felicity , and reign with thee in thy eternall Kingdome , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 22. A meditation upon the Passion of our Blessed Saviour . MY God , my God , ( look upon me ) why hast thou forsaken me : and art so farre from my health , and from the words of my complaint ? 2 O my God , I cry in the day time , but thou hearest not : and in the night season also I take no rest . 3 And thou continuest holy : O thou worship of Israel . 4 Our fathers hoped in thee : they trusted in thee , and thou didst deliver them . 5 They called upon thee , and were holpen : they put their trust in thee , and were not confounded . 6 But as for me , I am a Worm , and no man : a very scorn of men , and the outcast of the people . 7 All they that see me , laugh me to scorn : they shoot out their lips , and shake their heads , saying , 8 He trusted in God , that he would deliver him : let him deliver him , if he will have him . 9 But thou art he that took me out of my mothers womb : thou wast my hope when I hanged yet upon my mothers breasts . 10 I have been left unto thee ever since I was born : thou art my God , even from my mothers womb . 11 O goe not from me , for trouble is hard at hand : and there is none to help me . 12 Many oxen are come about me : fat buls of Basan close me in on every side . 13 They gape upon me with their mouthes : as it were a ramping and roaring lion . 14 I am poured out like water , and all my bones are out of joynt : my heart also in the midst of my body is even like melting wax . 15 My strength is dried up like a potshard , and my tongue cleaveth to my gummes : and thou shalt bring me into the dust of death . 16 For ( many ) dogges are come about me , and the coun●ell of the wicked layeth siege against me . 17 They pierced my hands and my feet , I may tell all my bones : they stand staring and looking upon me . 18 They part my garments among them : and cast lots upon my vesture . 19 But be not thou far from me , O Lord : thou art my succour , haste thee to help me . 20 Deliver my soul from the sword : my darling from the power of the dog . 21 Save me from the lions mouth : thou hast heard me also from among the horns of the unicorns . 22 I will declare thy name unto my brethren : in the midst of the congregation will I praise thee . 23 O praise the Lord ye that fear him : magnifie him all yee of the seed of Jacob , and feare him all ye seed of Israel . 24 For he hath not despised nor abhorred the low estate of the poor , he hath not hid his face from him : but when he called unto him , he heard him . 25 My praise is of thee in the great congregation : my vows will I perform in the sight of them that fear him . 26 The poor shall eat and be satisfied : they that seek after the Lord , shall praise him , your heart shall live for ever . 27 All the ends of the world shall remember themselves , and be turned unto the Lord : and all the kindreds of the nations shall worship before him . 28 For the Kingdome is the Lords : and he is the governour among the people . 29 All such as be fat upon earth : have eaten and worshipped . 30 All they that go down into the dust shall kneel before him : and no man hath quickned his own soul. 31 My seed shall serve him : they shall be counted unto the Lord for a generation . 32 They shall come , and the heavens shall declare his righteousnesse : unto a people that shall be born , whom the Lord hath made . The Prayer . O Mercifull Jesu , who for our sakes didst suffer thy selfe to be betrayed , tormented , spit upon , crucified , and to die , that thou mightest purchase for us redemption from the sting of death , the miseries of hell , the malice and power of the Devil , deliver our souls from the sword of thy Vengeance , cut us not off by untimely death , free our darling from the power of the dogge , our soules from being a prey unto the devill , snatch us out of the Lions mouth , who goeth up and down seeking whom he may devour . O Jesu , be a Jesus unto us , and let those victories which thou hast obtained over Satan , and Hell , and the grave , bring us Peace and Righteousnesse , and a Crown of glory in the Heavens where thou livest and reignest , in the great congregation of Saints and Angels , one God world without end . Amen . PSALME 23. A prayer that God would guide , and feed , and support us as a Shepheard doth his flock . THe Lord is my shepheard : therefore can I lack nothing . 2 He shall feed me in a green pasture : and lead me forth beside the waters of comfort . 3 He shall convert my soul : and bring me forth in the paths of righteousnesse for his names sake . 4 Yea , though I walk through the valley of the shadow of death , I will fear no evil : for thou art with me , thy rod and thy staffe comfort me . 5 Thou shalt prepare a table before me against them th●t trouble me : thou hast anointed my head with oyle , and my cup shall be full . 6 But thy loving kindnesse and mercy shall follow me all the days of my life : and I will dwell in the house of the Lord for ever . The Prayer . O Blessed Jesu , thou great Shepheard and Bishop of our Souls , let thy grace convert us , let thy mercies guide us in the paths of righteousnesse : feed us with thy Word and Sacraments , refresh us with the comforts of thy Holy Spirit , and in the whole course of our life , which is nothing else but a valley of miseries , and a shadow of death , let thy rod correct us like a father when we do amisse , and thy staffe support us in all our troubles and necessities . O let thy loving kindnesse and mercy follow us all our dayes , that after this life we may dwell in thy house for ever , where thou hast prepared a Table , and a full cup of blessing for thy People , and shalt anoint their heads with the oyle of an eternall gladnesse in the fruition of thy glories , ô blessed Saviour and Redeemer Jesu . Amen . Morning Prayer . PSALME 24. A Meditation upon the ascension of our Blessed Saviour , and a prayer for Sanctity , that wee may ascend where he is . THe earth is the Lords , and all that therein is : the compasse of the world , and they that dwell therein . 2 For he hath founded it upon the seas : and prepared it upon the flouds . 3 Who shall ascend into the hill of the Lord : or who shall rise up in his holy place ? 4 Even he that hath clean hands , and a pure heart : and that hath not lift up his minde unto vanity , nor sworn to deceive his neighbour . 5 He shall receive the blessing from the Lord : and righteousnesse from the God of his salvation . 6 This is the generation of them that seek him : even of them that seek thy face , O Jacob. 7 Lift up your heads , O ye gates , and be ye lift up ye everlasting doors : and the King of glory shall come in . 8 Who is the King of glory : it is the Lord strong and mighty , even the Lord mighty in battell . 9 Lift up your heads , O ye gates , and be ye lift up ye everlasting doores : and the King of glory shall come in . 10 Who is the King of glory : even the Lord of ho●ts , he is the King of glory . The Prayer . O Blessed Jesu , King of glory , Lord of Hosts , and King of all the Creatures , to whom the everlasting doors were opened , that thou mightest enter into thy Kingdome , which thou didst open to all beleevers , after thou hadst overcome the sharpnesse of death : give us clean hands and a pure heart : teach us to follow thy innocency , to imitate thy sanctity , that we may receive from thee our Lord the eternall rewards and blessings of righteousnesse , and ascend thither whither thou , ô God of our salvation , art gone before , who livest and reignest with the Father and the Holy Ghost eternal God world without end . Amen . PSALME 25. A penitentiall Psalme , or a prayer for deliverance from Sin and Punishment . VNto thee , O Lord , will I lift up my soul , my God , I have put my trust in thee : O let me not be confounded , neither let mine enemies triumph over me . 2 For all they that hope in thee , shall not be ashamed : but such as transgresse without a cause , shall be put to confusion . 3 Shew me thy wayes , O Lord ; and teach me thy paths . 4 Lead me forth in thy truth , and learn me : for thou art the God of my salvation , in thee hath been my hope all the day long . 5 Call to remembrance , O Lord , thy tender mercies : and thy loving kindnesse which hath been ever of old . 6 Oh remember not the sinnes and offences of my youth : but according to thy mercy think thou upon me ( O Lord ) for thy goodnesse . 7 Gracious and righteous is the Lord : therefore will he teach sinners in the way . 8 Them that be meek shall he guide in judgement : and such as be gentle , them shall he learn his way . 9 All the paths of the Lord are mercy and truth : unto such as keep his covenant and his testimonies . 10 For thy names sake , O Lord : be mercifull unto my sinne , for it is great . 11 What man is he that feareth the Lord : him shall he teach in the way that he shall choose . 12 His soul shall dwell at ease : and his seed shall inherit the land . 13 The secret of the Lord is among them that fear him : and he will shew them his covenant . 14 Mine eyes are ever looking unto the Lord : for he shall pluck my feet out of the net . 15 Turn thee unto me , and have mercy upon me : for I am desolate and in misery . 16 The sorrowes of my heart are enlarged : O bring thou me out of my troubles . 17 Look upon mine adversity and misery : and forgive me all my sinne . 18 Consider mine enemies how many they are : and they bear a tyrannous hate against me . 19 O keep my soul , and deliver me : let me not be confounded , for I have put my trust in thee . 20 Let perfectnesse and righteous dealing wait upon me : for my hope hath been in thee . 21 Deliver Israel , O God : out of all his troubles . The Prayer . O Gracious and Righteous Lord God , who art the guide of the meek , and teachest the humble and gentle in thy way , forgive the sins and offences of our youth , and although by them we have deserved thy wrath , and that we be put to confusion , yet be pleased to think upon us for thy goodnesse , and according to thy mercy , that when thou hast forgiven us all our sinne , and taken away our adversity and all our misery , thou maist keep our soules in per●ectnesse and righteous dealing , that at last we may dwell at ease , free from trouble , and safe from all our enemies , even when we shall inherit the land of everlasting rest , where thou livest and raignest eternal God world without end . Amen . PSALME 26. A Prayer of preparation to the holy Sacrament , and to death . BE thou my judge , O Lord , for I have walked innocently : my trust hath been also in the Lord , therefore shall I not fall . 2 Examine me , O Lord , and prove me : try out my reins and my heart . 3 For thy loving kindnesse is ever before mine eyes : and I will walk in thy truth . 4 I have not dwelt with vain persons : neither will I have fellowship with the deceitfull . 5 I have hated the congregation of the wicked : and will not sit among the ungodly . 6 I will wash my hands in innocency , O Lord : and so will I goe to thine altar . 7 That I may shew the voyce of thanksgiving : and tell of all thy wondrous works . 8 Lord , I have loved the habitation of thy house : and the place where thine honour dwelleth . 9 O shut not up my soul with the sinners : nor my life with the bloud-thirsty . 10 In whose hands is wickednesse : and their right hands are full of gifts . 11 But as for me , I will walk innocently : O Lord deliver me , and be mercifull unto me . 12 My foot standeth right : I will praise the Lord in the congregations . The Prayer . O Lord our Judge , whose loving kindnesse is great , and alwayes before our eyes manifested in the abundant acts of thy grace and providence , make us to love and frequent all the actions , ministeries , and conveyances of thy graces to us , especially thy holy Sacraments . O dear God , endue our Soules with faith and charity , and holy penitence , that our hands and hearts , our Souls and bodies , being washed in innocency and penance , we may goe to thy holy Table , and may in the whole course of our life , walk righteously and in obedience to thee , that in this world hating the congregation of the wicked , and the fellowship of the deceitfull and vain persons , at last our Soules may not be shut up with sinners , nor our lives with the bloud-thirsty , but wee may have our portion in the eternall habitation of thy house , where thine honour dwelleth and reigneth world without end . Amen . Evening Prayer . PSALME 27. A Prayer , that being freed from our Enemies , we may attend the services of Religion , and serve God in his holy Temple . THe Lord is my light and my salvation , whom then shall I fear ? the Lord is the strength of my life , of whom then shall I be afraid ? 2 When the wicked ( even mine enemies and my foes ) came upon me to eate up my flesh : they stumbled and fell . 3 Though an host of men were laid against me , yet shall not my heart be afraid : and though there rose up War agaist me , yet will I put my trust in him . 4 One thing have I desired of the Lord , which I will require : even that I may dwell in the house of the Lord all the dayes of my life , to behold the faire beauty of the Lord , and to visit his Temple . 5 For in the time of trouble he shall hide me in his tabernacle : yea , in the secret place of his dwelling shall he hide me , and set me up upon a rock of stone . 6 And now shall he lift up mine head : above mine enemies round about me . 7 Therefore will I offer in his dwelling an oblation with great gladnesse : I will sing and speak praises unto th● Lord. 8 Hearken unto my voyce , O Lord , when I cry unto thee : have mercy upon me , and hear me . 9 My heart hath talked of thee , seek ye my face : thy face Lord will I seek . 10 O hide not thou thy face from me : nor cast thy servant away in displeasure . 11 Thou hast been my succour : leave me not , neither forsake me , O God of my salvation . 12 When my father and my mother forsake me : the Lord taketh me up . 13 Teach me thy way , O Lord : and lead me in the right way , because of mine enemies . 14 Deliver me not over into the will of mine adversaries : for there are false witnesses risen up against me , and such as speak wrong . 15 I should utterly have fainted : but that I beleeve verily to see the goodnesse of the Lord in the land of the living . 16 O tarry thou the Lords leisu●● ; be strong , and he shall comfort thine heart , and put thou thy trust in the Lord. The Prayer . O Lord God , thou hast been our succour , our light and salvation , leave us not , neither forsake us when we are assaulted by enemies without , and by temptations from within , but lead us in the right way which thou hast appointed for us to walk in : and when thou hast lift up our heads above our enemies round about us , grant that we may spend our days in prayer , and giving praises to thee , and in all other actions of holy Religion , visiting thy temple with frequent addresses of devotion , and contemplating , and admiring the fair beauty of the Lord , and that being secure in such imployments , being hid in thy Tabernacle , and taking Sanctuary within the secret place of thy dwelling , we may at last come unto thy heavenly Jerusalem , where the gates of thy Temple are open day and night , there seeing the goodnesse of the Lord in the land of the living , praising thee to all eternity , through Jesus Christ our Lord. Amen . PSALME 28. A prayer for deliverance from death and damnation . VNto thee will I cry , O Lord my strength : think no scorn of me , lest if thou make as though thou hearest not , I become like them that go down into the pit . 2 Heare the voyce of my humble petitions when I cry unto thee : when I hold up my hands toward the mercy-seat of thy holy temple . 3 O pluck me not away ( neither destroy me ) with the ungodly and wicked doers : which speak friendly to their neighbours , but imagine mischief in their hearts . 4 Reward them according to their deeds : and according to the wickednesse of their own inventions . 5 Recompence them after the work of their hands : pay them that they have deserved . 6 For they regard not in their minde the works of the Lord , nor the operation of his hands : therefore shall he break them down , and not build them up . 7 Praised be the Lord : for he hath heard the voyce of my humble petitions . 8 The Lord is my strength and my shield , my heart hath trusted in him , and I am helped : therefore my heart danceth for joy , and in my song will I praise him . 9 The Lord is my strength : and he is the wholsome defence of his anointed . 10 O save thy people , and give thy blessing unto thine inheritance : feed them , and set them up for ever . The Prayer . O Lord my strength and confidence , my shield and the defence of all that hope in thee , hear the voyce of our humble petitions : We hold up our hands to thy mercy-seat , praying thee for pity , and pardon of our sinnes : reward us not according to our deeds , nor according to the wickednesse of our inventions ; for if thou shouldest deal with us according to the operation of our hands , we should be like them that go down into the pit , and our inheritance would be death and destruction . But our heart hath trusted in thee , and thou hast helped us ; continue thy loving kindnesse to us , and pluck us not away , neither destroy us with the ungodly and wicked doers , but magnifie thy mercies in the salvation of our soules , through Jesus Christ our Lord. Amen . PSALME 29. In which God is adored , and the mightinesse of his power and voyce is celebrated . BRing unto the Lord ( O ye mighty ) bring young Rams unto the Lord : ascribe unto the Lord worship and strength . 2 Give the Lord the honour due unto his Name : worship the Lord with holy worship . 3 It is the Lord that commandeth the waters : it is the glorious God that maketh the thunder . 4 It is the Lord that ruleth the Sea , the voyce of the Lord is mighty in operation : the voyce of the Lord is a glorious voyce . 5 The voyce of the Lord breaketh the Cedar trees : yea , the Lord breaketh the Cedars of Libanus . 6 He made them also to skip like a calfe : Libanus also and Sirion like a young Unicorn . 7 The voyce of the Lord divideth the flames of fire , the voice of the Lord shaketh the wildernesse : yea the Lord shaketh the wildernesse of Cades . 8 The voice of the Lord maketh the Hindes to bring forth young , and discovereth the thick bushes : in his Temple doth every man speak of his honour . 9 The Lord sitteth above the water floud : and the Lord remaineth a King for ever . 10 The Lord shall give strength unto his people : the Lord shall give his people the blessing of peace . The Prayer . O Most glorious God who makest the thunder , thy voice is mighty in operation , and is a glorious voice , give us grace that we may hear thy voice , and obey it with reverence and humility . Thou that breakest the Cedar trees , let thy word rend our hearts with sorrow and contrition for our sinnes , that so we may feel the power and the mercy of thy voice , and may ascribe unto thee worship and strength , worshipping thee with a holy worship all the dayes of our life , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 30. A Prayer for deliverance from sicknesse and death and damnation . I Will magnifie thee , O Lord , for thou hast set me up : and not made my foes to triumph over me . 2 O Lord my God , I cried unto thee : and thou hast healed me . 3 Thou Lord hast brought my soul out of hell : thou hast kept my life from them that go down to the pit . 4 Sing praises unto the Lord ( O ye Saints of his : ) and give thanks to him for a remembrance of his holinesse . 5 For his wrath endureth but the twinkling of an eye , and in his pleasure is life : heavinesse may endure for a night , but joy commeth in the morning . And in my prosperity I said , I shall never be removed : thou Lord of thy goodnesse hadst made my hill so strong . 7 Thou didst turn thy face ( from me : ) and I was troubled . 8 Then cried I unto thee , O Lord : and gat me unto my Lord right humbly . 9 What profit is there in my bloud : when I go down to the pit ? 10 Shall the dust give thanks unto thee : or shall it declare thy truth ? 11 Heare , O Lord , and have mercy upon me : Lord be thou my helper . 12 Thou hast turned my heavinesse into joy : thou hast put off my sackcloth , and g●rded me with gladnesse . 13 Therefore shall every good man sing of thy praise without ceasing : O my God , I will give thanks unto thee for ever . The Prayer . O Lord our God whose mercy is infinite , but thy wrath endureth but the twinkling of an eye , and even in this short time of thy wrath thou remembrest mercy , we cry unto thee , and addresse our selves unto thee right humbly : O turn not thy face away from us ; keep our life from them that goe downe into the pit , and preserve our souls from hell ; and although thou sometimes sendest heavinesse unto us , and trouble upon our loyns , yet let it be but as for a night , let thy mercy dawn upon us , and shine as in a glorious morning ; for thou art more pleased in demonstrations of thy mercy , then in shewing thy displeasure . O Lord heal us , and be mercifull unto us , and save us , turn our heavinesse into joy , and gird us with gladnesse , so shall we give thanks unto thee for ever , through Jesus Christ our Lord. Amen . PSALME 31. A prayer for protection against our enemies and all dangers of soule and body , and specially at the houre of death . IN thee , O Lord , have I put my trust : let me never bee put to confusion , deliver me in thy righteousnesse . 2 Bow down thine ear to me : make haste to deliver me . 3 And be thou my strong rock , and the house of defence : that thou maist save me . 4 For thou art my strong rock , and my castle : be thou also my guide , and lead me for thy names sake . 5 Draw me out of the net that they have laid privily for me : for thou art my strength . 6 Into thy hands I commend my spirit : for thou hast redeemed me , O Lord , thou God of truth . 7 I have hated them that hold of superstitious vanities : and my trust hath been in the Lord. 8 I will be glad , and rejoyce in thy mercy : for thou hast considered my trouble , and hast known my soule in adversities . 9 Thou hast not shut me up into the hand of the enemy : but hast set my feet in a large room . 10 Have mercy upon me , O Lord , for I am in trouble : and mine eye is consumed for very heavinesse : yea , my soul and my body . 11 For my life is waxen old with heavinesse : and my yeares with mourning . 12 My strength faileth me , because of mine iniquity : and my bones are consumed . 13 I became a reproofe among all mine enemies , but specially among my neighbours : and they of mine acquaintance were afraid of mee , and they that did see me without , conveyed themselves from me . 14 I am clean forgotten as a dead man out of minde : I am become like a broken vessell . 15 For I have heard the blasphemy of the multitude : and feare is on every side , while they conspire together against me , and take their counsell to take away my life . 16 But my hope hath been in thee , O Lord : I have said , Thou art my God. 17 My time is in thy hand , deliver me from the hand of mine enemies : and from them that persecute me . 18 Shew thy servant the light of thy countenance : and save me for thy mercies sake . 19 Let me not be confounded , O Lord , for I have called upon thee : let the ungodly be put to confusion , and be put to silence in the grave . 20 Let the lying lips be put to silence : which cruelly , disdainfully , and despitefully speak against the righteous . 21 O how plentifull is thy goodnesse , which thou hast laid up for them that fear thee : and that thou hast prepared for them that put their trust in thee , even before the sonnes of men ! 22 Thou shalt hide them privily by thine own presence , from the provoking of all men : thou shalt keep them secretly in thy tabernacle from the strife of tongues . 23 Thanks be to the Lord : for he hath shewed mee marvellous great kindnesse in a strong city . 24 And when I made haste , I said : I am cast out of the sight of thine eyes . 25 Neverthelesse thou heardest the voyce of my prayer : when I cried unto thee . 26 O love the Lord , all ye his Saints : for the Lord preserveth them that are faithfull , and plenteously rewardeth the proud doer . 27 Be strong , and he shall stablish your heart : all yee that put your trust in the Lord. The Prayer . O God our rock & the house of our defence , let us be glad and rejoyce in thy mercies and salvation . Consider , O Lord , our trouble , and in thy pity know our souls beset round about with enemies and adversities : Shut us not up into the hands of our enemies , nor our lives within the grave . Our time , O Lord , is in thy hand , to thee pertain the issues of life and death , and though our strength hath failed us because of our iniquity , and our bones are vexed by reason of our sins , yet our hope is in thee , O Lord , we have said , Thou art our God : deliver us from all our enemies bodily and ghostly : turn our sadnesse into joy , and our mourning into gladnesse , lest our bodies and soules be consumed for very heavinesse . Let us not be put to confusion nor to silence in the grave , but let us see thy marvellous loving kindnesse , and partake of thy plentifull goodnesse which thou hast laid up for them that fear thee , even before the sonnes of men . O let us never be cast out of the sight of thine eyes , but deal with us in mercy and loving kindnesse . Into thy hands we commend our spirits , resigning our selves up to thy providence and disposition , either to life or death , as thou in thy infinite wisdome shalt finde most proportionable to thy glory , and our eternall good , beseeching thee to be our guide to death , and to lead us for thy Name sake to everlasting life , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 32. A confession of sins , and a prayer for pardon . BLessed is he whose unrighteousnesse is forgiven : and whose sin is covered . 2 Blessed is the man unto whom the Lord imputeth no sin : and in whose spirit there is no guile . 3 For while I held my tongue : my bones consumed away through my daily complaining . 4 For thy hand is heavy upon me day and night : and my moisture is like the drought in Summer . 5 I will knowledge my sinne unto thee : and mine unrighteousnesse have I not hid . 6 I said , I will confesse my sinnes unto the Lord : and so thou forgavest the wickednesse of my sin . 7 For this shall every one that is godly make his prayer unto thee in a time when thou mayest be found : but in the great water-flouds they shall not come nigh him . 8 Thou art a place to hide me in , thou shalt preserve me from trouble : thou shalt compasse me about with songs of deliverance . 9 I will enform thee , and teach thee in the way wherein thou shalt goe : and I will guide thee with mine eye . 10 Be ye not like to Horse and Mule , which have no understanding : whose mouthes must be holden with bit and bridle , left they fall upon thee . 11 Great plagues remain for the ungodly : but whoso putteth his trust in the Lord , mercy embraceth him on every side . 12 Be glad , O ye righteous , and rejoyce in the Lord : and be joyfull all ye that are true of heart . The Prayer . O Lord God , eternall Judge of men and Angels , whose property is always to have mercy and to forgive , have mercy upon us who confesse our sins unto thee to be so great and many , that were not thy mercy infinite , we might despair of having our unrighteousnesse forgiven , or our sins covered . O dear God , preserve us from the great plagues that remain for the ungodly , and let thy mercy imbrace us on every side . Impute not unto us the sins we have multiplied against thee , and against all the world ; for we have been like to a Horse and Mule without understanding , brutish in our passions , sensuall in our affections , of unbridled heats , and distemperatures . But thy mercy is as infinite as thy self ; O let not thy hand be heavy upon us , but forgive the wickednesse of our sin , and compasse us about with songs of deliverance , then shall we be glad and rejoyce in thee , O Lord , who art become our mighty Saviour and most mercifull Redeemer Jesu . Amen . PSALME 33. A prayer to God for the graces of feare , hope , and Religion . REjoyce in the Lord , O ye righteous : for it becometh well the just to be thankfull . 2 Praise the Lord with harp : sing psalmes unto him with the lute and instrument of ten strings . 3 Sing unto the Lord a new song : sing praises lustily ( unto him ) with a good courage . 4 For the word of the Lord is true : and all his works are faithfull . 5 He loveth righteousnesse and judgement : the earth is full of the goodnesse of the Lord. 6 By the word of the Lord were the heavens made : and all the hosts of them by the breath of his mouth . 7 He gathereth the waters of the Sea together , as it were upon an heap : and layeth up the deep as in a treasure house . 8 Let all the earth fear the Lord : stand in awe of him all ye that dwell in the world . 9 For he spake , and it was done : he com●●●ded , and it stood fast . 10 The Lord bringeth the counsell of the Heathen to nought : and maketh the devices of the people to bee of none effect , and casteth out the counsels of Princes . 11 The counsell of the Lord shall endure for ever : and the thoughts of his heart from generation to generation . 12 Blessed are the people whose God is the Lord Jehovah : and blessed are the folk that he hath chosen to him to be his inheritance . 13 The Lord looked down from Heaven , and beheld all the children of men : from the habitation of his dwelling he considereth all them that dwell in the earth . 14 He fashioneth all the hearts of them : and understandeth all their works . 15 There is no King that can be saved by the multitude of an host : neither is any mighty man delivered by much strength . 16 An Horse is counted but a vain thing to save a man : neither shall he deliver any man by his great strength . 17 Behold , the eye of the Lord is upon them that fear him : and upon them that put their trust in his mercy . 18 To deliver their soules from death : and to feed them in the time of dearth . 19 Our soul hath patiently tarried for the Lord : for he is our help and our shield . 20 For our heart shall rejoyce in him : because wee have hoped in his holy name . 21 Let thy mercifull kindnesse ( O Lord ) be upon us : like as we doe put our trust in thee . The Prayer . O Lord God , who lovest righteousnesse and judgement , who fillest the earth with thy goodnesse , and lookest down from Heaven upon the children of men : Consider us , O Lord , and let thy grace fashion our hearts , and produce in our souls such forms and impresses , as may bear thy Image , and seem beauteous in thy eyes , that thou maist be our God , and choose us for thine inheritance . Let thy mercy feed us , thy hands deliver us from death , and snatch us from the jaws of hell : teach us to fear thee , to put our trust in thy mercy , patiently to tarry for thee , and the revelation of thy loving kindnesses , to hope in thy holy Name , and to rejoyce in thy salvation , giving thee thanks and praise with a good courage , with humble and religious affections , all the days of our life , through Jesus Christ our Lord. Amen . PSALME 34. A Prayer , that we being dispos'd by holy living , may receive and have a sense and taste of the Divine goodnesse . I Will alway give thanks unto the Lord : his praise shall ever be in my mouth . 2 My soul shall make her boast of the Lord : the humble shall hear thereof and be glad . 3 O praise the Lord with me : and let us magnifie his name together . 4 I sought the Lord , and he heard me : yea , he delivered me out of all my fear . 5 They had an eye unto him , and were lightened : and their faces were not ashamed . 6 Lo , the poor crieth , and the Lord heareth him : yea , and saveth him out of all his troubles . 7 The Angel of the Lord tarrieth round about them that fear him : and delivereth them . 8 O taste and see how gracious the Lord is : blessed is the man that trusteth in him . 9 O fear the Lord ye that be his Saints : for they that fear him lack nothing . 10 The lions doe lack , and suffer hunger : but they which seek the Lord , shall want no manner of thing that is good . 11 Come ye children and hearken unto me : I will teach you the fear of the Lord. 12 What man is he that lusteth to live , and would fain see good dayes : keep thy tongue from evill , and thy lips that they speak no guile . 13 Eschew evill , and do good : seek peace and ensue it . 14 The eyes of the Lord are over the righteous : and his eares are open unto their prayers . 15 The countenance of the Lord is against them that doe evill : to root out the remembrance of them from the earth . 16 The righteous cry , and the Lord heareth them : and delivereth them out of all their troubles . 17. The Lord is nigh unto them that are of a contrite heart : and will save such as be of an humble spirit . 18 Great are the troubles of the righteous : but the Lord delivereth him out of all . 19 He keepeth all his bones : so that not one of them is broken . 20 But misfortune shall slay the ungodly : and they that hate the righteous , shall be desolate . 21 The Lord delivereth the souls of his servants : and all they that put their trust in him shall not be destitute . The Prayer . O Most mercifull and gracious Lord , whose eies are over the righteous , and thine ears are open unto their prayers , give us , we beseech thee , a contrite heart , and an humble spirit , a fear of thy Name , a watchfulnesse over our tongue , that we speak no guile , a care of our actions that we eschew all evill , and a zeal of thy Name that we may do good ; that being thus prepared with holy dispositions , we may be delivered out of all our troubles by the hands of thy mercy , we may be defended against our enemies by the custody of Angels , we may be provided for , so as to want no manner of thing that is good , by the ministration of thy providence , that so in all the whole course of our life , we may feel the goodnesse of the Lord , seeing and tasting the sweetnesses of thy mercy , which may be to us an antepast of eternity , and as an earnest of the Spirit to consigne us to the fruition of the glories of thy Kingdome , who livest and reignest ever one God , world without end . Amen . Morning Prayer . PSALME 35. A Prayer to be delivered from our Enemies . PLead thou my cause , O Lord , with them that strive with me : and fight thou against them that fight against me . 2 Lay hand upon the shield and buckler : and stand up to help me . 3 Bring forth the spear , and stop the way against them that persecute me : say unto my soul , I am thy salvation . 4 Let them be confounded and put to shame that seek after my soule : let them be turned back , and brought to confusion , that imagine mischief for me . 5 Let them be as the dust before the winde : and the Angel of the Lord scattering them . 6 Let their way be dark and slippery : and let the Angell of the Lord persecute them . 7 For they have privily laid their net to destroy me without a cause : yea , even without a cause have they made a pit for my soul. 8 Let a sudden destruction come upon him unawares : and his net that he hath laid privily , catch himselfe : that he may fall into his own mischief . 9 And my soul be joyfull in the Lord : it shall rejoyce in his salvation . 10 All my bones shall say , Lord , who is like unto thee , which deliverest the poor from him that is too strong for him : yea , the poor and him that is in misery , from him that spoileth him ? 11 False witnesse did rise up : they laid to my charge things that I knew not . 12 They rewarded me evill for good : to the great discomfort of my soul. 13 Neverthelesse , when they were sick , I put on sackcloth , and humbled my soul with fasting : and my prayer shall turn into mine own bosome . 14 I behaved my self as though it had been my friend , or my brother : I went heavily as one that mourneth for his mother . 15 But in mine adversity they rejoyced , and gathered them together : yea , the very abjects came together against me unawares , making mowes at me , and cea●ed not . 16 With the flatterers were busie mockers : which gnashed upon me with their teeth . 17 Lord , how long wilt thou look upon this : O deliver my soul from the calamities which they bring on me , and my darling from the lions . 18 So will I give thee thanks in the great congregation : I will praise thee among much people . 19 O let not them that are mine enemies triumph over me ungodly : neither let them wink with their eyes that hate me without a cause . 20 And why ? their communing is not for peace : but they imagine deceitfull words against them that are quiet in the land . 21 They gaped on me with their mouths : and said , Fie on thee , fie on thee , we saw it with our eyes . 22 This thou hast seen , O Lord : hold not thy tongue then , goe not far from me , O Lord. 23 Awake and stand up to judge my quarrell : avenge thou my cause , my God , and my Lord. 24 Judge me , O Lord my God , according to thy righteousnesse : and let them not triumph over me . 25 Let them not say in their hearts , There , there , so would we have it : neither let them say , we have devoured him . 26 Let them be put to confusion and shame together that rejoyce at my trouble : let them be cloathed with rebuke and dishonour that boast themselves against me . 27 Let them be glad and rejoyce that favour my righteous dealing : yea , let them say alway , Blessed be the Lord , which hath pleasure in the prosperity of his servant . 28 And as for my tongue it shall be talking of thy righteousnesse : and of thy praise all the day long . The Prayer . O Lord our God , who art the shield of the oppressed , and the Buckler of all that trust in thee , deliver us from all the assaults and intendments of our enemies against us , who without cause make pits for our souls : let the Angel of the Lord scatter all their mischievous imaginations , lest they triumph over us , and say , we have devoured them : strive thou with them that strive with us , and fight against them that fight against us . Preserve us in innocency , that we neither sin against thee , nor do injustice to them , and restore us to our Peace , so shall we talk of thy righteousnesse , and thy praise all the day long , and give thee thanks in the great congregation of Saints , because thou hast pleasure in the prosperity of thy servants , and hast redeemed them from the hands of their enemies through Jesus Christ our Lord. Amen . PSALME 36. A Prayer desiring the joyes of Heaven , the blessings of Eternity . MY heart sheweth me the wickednesse of the ungodly : that there is no fear of God before his eyes . 2 For he flattereth himself in his own sight : untill his abominable sin be found out . 3 The words of his mouth are unrighteous , and full of deceit : he hath left off to behave himselfe wisely , and to doe good . 4 He imagineth mischiefe upon his bed , and hath set himself in no good way : neither doth he abhorre any thing that is evill . 5 Thy mercy ( O Lord ) reacheth unto the heavens : and thy faithfulnesse unto the clouds . 6 Thy righteousnesse standeth like the strong mountains : thy judgements are like the great deep . 7 Thou Lord shalt save both man and beast , how excellent is thy mercy , O God : and the children of men shall put their trust under the shadow of thy wings . 8 They shall be satisfied with the plenteousnesse of thy house : and thou shalt give them drink of thy pleasures , as out of the river . 9 For with thee is the well of life : and in thy light shall we see light . 10 O continue forth thy loving kindnesse unto them that know thee : and thy righteousnesse unto them that are true of heart . 11 O let not the foot of pride come against me : and let not the hand of the ungodly cast me down . 12 There are they fallen ( all ) that work wickednesse : they are cast down , and shall not be able to stand . The Prayer . O God whose mercy reacheth unto the Heavens and thy righteousnesse unto the clouds , teach us to abhorre every thing that is evill , and to set our selves in every good way , that thy fear being always before our eyes , and our trust being under the shadow of thy wings , thou maist continue forth thy loving kindnesse to us , all the dayes of our life , that at last we may be satisfied with the plenteousnesse of thy house , and may drink down rivers of pleasures , deriving from thee the eternall fountain and well of life , and in the light of thy countenance , may see everlasting light , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 37. A Prayer that we may trust and delight in God , and that our lot may be amongst the godly , and not in the seeming prosperity of the wicked . FRet not thy self because of the ungodly : neither be thou envious against the evill doers . 2 For they shall soon be cut down like the grasse : and be withered even as the green hearb . 3 Put thou thy trust in the Lord , and be doing good : dwell in the land , and verily thou shalt be fed . 4 Delight thou in the Lord : and he shall give thee thy hearts desire . 5 Commit thy way unto the Lord , and put thy trust in him : and he shall bring it to passe . 6 He shall make thy righteousnesse as clear as the light : and thy just dealing as the noon day . 7 Hold thee still in the Lord , and abide patiently upon him : but grieve not thy self at him whose way doth prosper , against the man that doth after evill counsels . 8 Leave off from wrath , and let goe displeasure : fret not thy self , else shalt thou be moved to do evill . 9 Wicked doers shall be rooted out : and they that patiently abide the Lord , those shall inherit the land . 10 Yet a little while , and the ungodly shall be clean gone : thou shalt look after his place , and he shall bee away . 11 But the meek spirited shall possesse the earth : and shall be refreshed in the multitude of peace . 12 The ungodly seeketh counsell against the just : and gnasheth upon him with his teeth . 13 The Lord shall laugh him to scorn : for hee hath seen that his day is comming . 14 The ungodly have drawn out the sword , and have bent their bow : to cast down the poor and needy , and to slay such as be of a right conversation . 15 Their sword shall goe through their own heart : and their bow shall be broken . 16 A small thing that the righteous hath : is better then great riches of the ungodly . 17 For the arms of the ungodly shall be broken : and the Lord upholdeth the righteous . 18 The Lord knoweth the days of the godly : and their inheritance shall endure for ever . 19 They shall not be confounded in the perilous time : and in the days of dearth they shall have enough . 20 As for the ungodly , they shall perish , and the enemies of the Lord shall consume as the fat of lambs : yea , even as the smoak shall they consume away . 21 The ungodly borroweth , and payeth not again : but the righteous is mercifull and liberall . 22 Such as be blessed of God shall possesse the land : and they that be cursed of him shall be rooted out . 23 The Lord ordereth a good mans going : and maketh his way acceptable to himself . 24 Though he fall , he shall not be cast away : for the Lord upholdeth him with his hand . 25 I have been young and now am old : and yet saw I never the righteous forsaken , nor his seed begging their bread . 26 The righteous is ever mercifull , and lendeth : and his seed is blessed . 27 Flee from evill , and doe the thing that is good , and dwell for evermore . 28 For the Lord loveth the thing that is right : he forsaketh not his that bee godly , but they are preserved for ever . 29 The righteous shall be punished : as for the seed of the ungodly , it shall be rooted out . 30 The righteous shall inherit the land : and dwell therein for ever . 31 The mouth of the righteous is exercised in wisedome : and his tongue will be talking of judgement . 32 The law of his God is in his heart : and his goings shall not slide . 33 The ungodly seeth the righteous : and seeketh occasion to slay him . 34 The Lord will not leave him in his hand : nor condemne him when he is judged . 35 Hope thou in the Lord , and keep his way , and hee shall promote thee , that thou shalt possesse the land : when the ungodly shall perish , thou shalt see it . 36 I my self have seen the ungodly in great power : and flourishing like a green bay-tree . 37 And I went by , and lo he was gone : I sought him , but his place could no where be found . 38 Keep innocency , and take heed unto the thing that is right : for that shall bring a man peace at the last . 39 As for the transgressours , they shall perish together : and the end of the ungodly is , they shall be rooted out at the last . 40 But the salvation of the righteous commeth of the Lord : which is also their strength in the time of trouble . 41 And the Lord shall stand by them and save them : he shall deliver them from the ungodly , and shall save them , because they put their trust in him . The Prayer . O God Almighty , who never forsakest the godly , but preservest them for ever , let thy Law bee in our hearts , fixed and grounded , that we may keep innocency , and take heed to the thing that is right : order our goings , and make thy way acceptable to thy self , that we delighting in thee alone , committing our ways wholly to thy providence , and putting our trust in thy mercies , we may not be confounded in the perillous times , but may be refreshed in the multitude of peace , having peace all our dayes , and peace at the last , in the inheritance of Saints , who have refused the guilded glories of this world , which is the lot of the wicked and ungodly people , and are satisfied with the expectation of true joyes , and the rewards of innocency , through the merits of Jesus Christ our Lord. Amen . Morning Prayer . PSALME 38. A Prayer for remission of sins . PUt me not to rebuke ( O Lord ) in thine anger : neither chasten me in thine heavy displeasure . 2 For thine arrows stick fast in me : and thy hand presseth me sore . 3 There is no health in my flesh , because of thy displeasure : neither is there any rest in my bones , by reason of my sinne . 4 For my wickednesses are gone over my head : and are like a sore burden too heavy for me to bear . 5 My wounds stink and are corrupt : through my foolishnesse . 6 I am brought into so great trouble and misery : that I goe mourning all the day long . 7 For my loyns are filled with a sore disease : and there is no whole part in my body . 8 I am feeble and sore smitten : I have roared for the very disquietnesse of my heart . 9 Lord , thou knowest all my desire : and my groaning is not hid from thee . 10 My heart panteth , my strength hath failed me : and the sight of mine eyes is gone from me . 11 My lovers and my neighbours did stand looking upon my trouble : and my kinsmen stood afarre off . 12 They also that sought after my life , laid snares for me : and they that went about to doe me evill , talked of wickednesse , and imagined deceit all the day long . 13 As for me , I was like a deaf man , and heard not : and as one that is dumb , which doth not open his mouth . 14 I became even as a man that heareth not : and in whose mouth are no reproofs . 15 For in thee , O Lord , have I put my trust : thou shalt answer for me , O Lord my God. 16 I have required that they ( even mine enemies ) should not triumph over me : for when my foot slipt , they rejoyced greatly against me . 17 And I truly am set in the plague : and my heavinesse is ever in my sight . 18 For I will confesse my wickednesse : and be sorry for my sin . 19 But mine enemies live and are mighty : and they that hate me wrongfully , are many in number . 20 They also that reward evill for good , are against me : because I follow the thing that good is . 21 Forsake me not , O Lord my God : be not thou farre from me . 22 Haste thee to help me : O Lord God my salvation . The Prayer . O Lord who knowest all our desires , and from whom our groaning is not hid , wee confesse before thee our many wickednesses , and are truly sorry for our sins ; our wickednesses are gone over our head , and are a sore burden too heavy for us to bear , our enemy the Devill is malicious and mighty , our weaknesses many , our temptations strong , our consciences doe busily accuse us . Where shall we appear in the day of Judgement ? How shall we stand upright in the eternall scrutiny ? Our trust is in thy merits . O blessed Jesu , thou art our Judge and our Advocate , thou shalt answer for us , O Lord our God. Put us not to rebuke , O Lord , in thine anger , for it is insupportable , neither let thy whole displeasure arise , for that is vast and mountainous as our sinnes , and will break us in pieces . O let not the arrows of thy vengeance stick fast in us , for our sins are wounds enough , and make us restlesse and miserable . Touch our sores gently , and let not thy hands presse us , unlesse to drive forth our corruption , then shall we follow the thing that good is , and rejoyce greatly in thy mercies , O Lord God of our salvation , who hast redeemed us , and saved us , through Jesus Christ our Lord. Amen . PSALME 39. A meditation of the shortnesse and vanity of our life , and a prayer preparatory to death . I Said , I will take heed to my ways : that I offend not in my tongue . 2 I will keep my mouth as it were with a bridle : while the ungodly is in my sight . 3 I held my tongue , and spake nothing : I kept silence , yea , even from good words , but it was pain and grief to mee . 4 My heart was hot within me , and while I was thus musing , the fire kindled : and at the last I spake with my tongue . 5 Lord let me know mine end , and the number of my days : that I may be certified how long I have to live . 6 Behold , thou hast made my days as it were a span long : and mine age is even as nothing in respect of thee , and verily every man living is altogether vanity . 7 For man walketh in a vain shadow , and disquieteth himself in vain : he heapeth up riches , and cannot tell who shall gather them . 8 And now Lord , what is my hope : truly my hope is even in thee . 9 Deliver me from all mine offences : and make mee not a rebuke unto the foolish . 10 I became dumb , and opened not my mouth : for it was thy doing . 11 Take thy plague away from me : I am even consumed by the means of thy heavy hand . 12 When thou with rebukes dost chasten man for sin , thou makest his beauty to consume away like as it were a moth fretting a garment : every man therefore is but vanity . 13 Hear my prayer , O Lord , and with thine ears consider my calling : hold not thy peace at my tears . 14 For I am a stranger with thee , and a sojourner : as all my fathers were . 15 O spare me a little , that I may recover my strength● before I goe hence , and be no more seen . The Prayer . O Eternall God , who art without beginning or end of days , thou hast given us a short portion of time in the generations of this world ; our condition is vain , unsatisfying , and full of disquiet , and we have no hope but in thee , O Lord. O teach us to number our days , to remember and to know our end , that so we may never sin against thee ; and grant that we may live as always dying , being of mortified souls and bodies , of bridled tongues and affections , and that in stead of heaping up riches , we may strive for a treasure of good works , laying up in store against the time to come , that having recovered our strength , lost by the commission of sins , when we go hence , and are no more seen , we may have a residence in those mansions which are prepared for the Saints , by our Lord and Saviour Jesus Christ. Amen . PSALME 40. A thanksgiving to God for his deliverances , and a prayer for redemption from sins , and defence against our enemies . I Waited patiently for the Lord : and he enclined unto me , and heard my calling . 2 He brought me also out of the horrible pit , out of the mire and clay : and set my feet upon the rock , and ordered my goings . 3 And hee hath put a new song in my mouth : even a thanksgiving unto our God. 4 Many shall see it , and fear : and shall put their trust in the Lord. 5 Blessed is the man that hath set his hope in the Lord : and turned not unto the proud , and to such as goe about with lies . 6 O Lord my God , great are thy wondrous works which thou hast done : like as be also thy thoughts which are to us-ward , and yet there is no man that ordereth them unto thee . 7 If I would declare them and speak of them : they should be moe then I am able to expresse . 8 Sacrifice and meat-offering thou wouldest not have : but mine ears hast thou opened . 9 Burnt-offerings and sacrifice for sinne hast thou not required : then said I , Lo , I come . 10 In the volume of the book it is written of me , that I should fulfill thy will , O my God : I am content to doe it , yea , thy Law is within my heart . 11 I have declared thy righteousnesse in the great congregation : lo , I will not refrain my lips , O Lord , and that thou knowest . 12 I have not hid thy righteousnesse within my heart : my talking hath been of thy truth , and of thy salvation . 13 I have not kept back thy loving mercy and truth : from the great congregation . 14 Withdraw not thou thy mercy from me , O Lord : let thy loving kindnesse and thy truth alway preserve me . 15 For innumerable troubles are come about me , my sins have taken such hold upon me , that I am not able to look up : yea , they are moe in number then the hairs of mine head , and my heart hath failed me . 16 O Lord , let it be thy pleasure to deliver me : make ha●te ( O Lord ) to help me . 17 Let them bee ashamed and confounded together that seek after my soul to destroy it : let them be driven backward and put to rebuke that wish me evill . 18 Let them be desolate and rewarded with shame , that say unto me : Fie upon thee , fie upon thee . 19 Let all those that seek thee , be joyfull and glad in thee : and let such as love thy salvation , say alway , The Lord be praised . 20 As for me , I am poor and needy : but the Lord careth for me . 21 Thou art my helper and redeemer : make no long tarrying , O my God. The Prayer . O Lord our God whose works are wondrous , and thy thoughts which are to us-ward full of mercy and admirable in wisdome ; we adore and worship thy infinite perfections , and thy providence in the disposing of all thy creatures , and the effects of all causes , which in an infinite variety thou orderest to thy glory , and the good of all faithfull people . Thou hast dealt with us in mercy ; and although our sins are so multiplied that they are moe in number then the hairs of our head , yet thou hast not suffered us to fall into the horrible pit of eternall misery and destruction , but hast set our feet upon the Rock Christ Jesus , and by his graces and holy Laws hast ordered our goings . Let it be thy pleasure still to deliver us , for we are not able of our selves to look up , and our enemies still seek after our souls to destroy us . Make no long tarrying , O God , shew thy self our helper and redeemer , so shall we talk of thy truth and of thy salvation , in the assemblies of thy servants in this life , hoping that we shall hereafter declare thy righteousnesse in the great congregation of Saints and Angels , singing eternall praises to God the Father , the Son , and the holy Ghost . Amen . Evening Prayer . PSALME 41. A Prayer for the grace of charity , for pardon of sins , and for deliverance from false friends and Traitors . BLessed is he that considereth the poor ( and needy : ) the Lord shall deliver him in the time of trouble . 2 The Lord preserve him and keep him alive , that he may be blessed upon earth : and deliver not thou him into the will of his enemies . 3 The Lord comfort him when he lieth sick upon his bed : make thou all his bed in his sicknesse . 4 I said , Lord , be mercifull unto me : heal my soul , for I have sinned against ●hee . 5 Mine enemies speak evill of me : when shall he dye , and his name perish ? 6 And if he come to see me , he speaketh vanity : and his heart conceiveth falshood within himself , and when he commeth forth , he telleth it . 7 All mine enemies whisper together against me : even against me doe they imagine this evill . 8 Let the sentence of guiltinesse proceed against him : and now that he lieth , let him rise up no more . 9 Yea , even mine own familiar friend whom I trusted : which did also eat of my bread , hath laid great wait for me . 10 But be thou mercifull unto me , O Lord : raise thou me up again , and I shall reward them . 11 By this I know thou favourest me : that mine enemy doth not triumph against me . 12 And when I am in my health , thou upholdest me : and shalt set me before thy face for ever . 13 Blessed be the Lord God of Israel : world without end . Amen . The Prayer . O Blessed Jesu , Saviour of the world , be mercifull unto us , and heal our sins , for we have sinned against thee , and are no more worthy to be called thy children , but yet make us thy servants , and give us testimony that we are translated from death to life , by charity and love to all our brethren . O make our bowels yearn with pity and compassion over the necessities of the poor and needy , and give us grace and power to help them and relieve th●ir miseries , that we being mercifull as our Heavenly Father is , may receive such blessings and assistances as thou hast provided for the charitable , deliverance from our open enemies , safety from private treachery and conspiracies , comfort in our sicknesses , health of body and pardon of our sins , through thy mercies and blessed charity , O most mercifull Saviour and Redeemer Jesu . Amen . PSALME 42. A Prayer for comfort in spirituall desertion , and drinesse of affection , and that we may long and sigh after God. LIke as the hart desireth the water brooks : so longeth my soul after thee , O God. 2 My soul is a thirst for God , yea , even for the living God : when shall I come to appear before the presence of God ? 3 My tears have been my meat day and night : while they daily say unto me , Where is now thy God ? 4 Now when I think thereupon , I poure out my heart by my self : for I went wit the multitude , and brought them forth into the house of God. 5 In the voice of praise and thanksgiving : among such as keep holy day . 6 Why art thou so full of heavinesse ( O my soul : ) and why art thou so disquieted within me ? 7 Put thy trust in God : for I will yet give him thanks for the help of his countenance . 8 My God , my soul is vexed within me : therefore will I remember thee concerning the land of Jordan , and the little hill of Hermon . 9 One deep calleth another , because of the noise of the water-pipes , all thy waves and storms are gone over mee . 10 The Lord hath granted his loving kindnesse on the day time : and in the night season did I sing of him , and made my prayer unto the God of my life . 11 I will say unto the God of my strength , Why hast thou forgotten me : why goe I thus heavily while the enemy oppresseth me ? 12 My bones are smitten asunder as with a sword : while mine enemies ( that trouble me ) cast me in the teeth . 13 Namely , while they say dayly unto me : Where is now thy God ? 14 Why art thou so vexed , O my soul : and why art thou so disquieted within me ? 15 O put thy trust in God : for I will yet thank him which is the help of my countenance , and my God. The Prayer . O Eternall and living God , thou art the help of our countenance and our God , thou art the thing that we long for , and our hearts are vexed within us , and disquieted when we feel not the comforts of thy Spirit , and those actuall exultations , and that spirituall gust , which thou doest often give to thy people , as earnests of a glorious immortality . O Lord pity our infirmities , and give us earnest longings for the fruition of thee our God in the actions of holy Religion : Grant unto us vivacity of spirit , unweariednesse in devotion , delight and complacency in spirituall exercises , that when our souls are vexed with temptations and sadnesses , we may remember thee concerning the land of promise , and be comforted and encouraged in our duties , by the expectation of those glories which thou hast laid up for them that love the appearing of our Lord and Saviour Jesus Christ. Amen . PSALME 43. A Prayer for chearfulnesse of spirit in our devotions . GIve sentence with me , O God , and defend my cause against the ungodly people : O deliver me from the deceitfull and wicked man. 2 For thou art the God of my strength , why hast thou put me from thee : and why goe I so heavily while the enemy oppresseth me ? 3 O send out thy light and thy truth , that they may lead me : and bring me unto thy holy hill , and to thy dw●lling . 4 And that I may goe unto the altar of God , even unto the God of my joy and gladnesse : and upon the harp will I give thanks unto thee , O God my God. 5 Why art thou so heavy , O my soul : and why art thou so disquieted within me ? 6 O put thy trust in God : for I will yet give him thanks , which is the help of my countenance , and my God. The Prayer . O God our defender and deliverer , thou art the God of our strength , and our ghostly confidence : let the light of thy countenance produce the beams of spirituall joy in our souls , and let thy truth lead us in the way of thy salvation , that when we go unto thy dwelling places where thou manifestest thy presence , we may approach unto thee with joy and gladnesse , rejoycing in nothing more then in doing thee service , and singing praises to thy name for the help of thy countenance , which thou givest us in our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 44. A Prayer in time of Warre . WE have heard with our eares , O God , our fathers have told us : what thou hast done in their time of old . 2 How thou hast driven out the Heathen with thy hand , and pl●nted them in : how thou hast destroyed the Nations , and cast them out . 3 For they gat not the Land in possession through their own sword : neither was it their own arm that helped them . 4 But thy right hand and thine arm , and the light of thy countenance : because thou hadst a favour unto them . 5 Thou art my King ( O God : ) send help unto Jacob . 6 Through thee will we overthrow our enemies : and in thy name will we tread them under that rise up against us . 7 For I will not trust in my bow : it is not my sword that shall help me . 8 But it is thou that savest us from our enemies : and puttest them to confusion that hate us . 9 We make our boast of God all day long : and will praise thy name for ever . 10 But now thou art far off , and puttest us to confuson : and goest not forth with our Armies . 11 Thou makest us to turn our backs upon our en●mies : so that they which hate us spoil our goods . 12 Thou lettest us to be eaten up like sheep : and hast scattered us among the Heathen . 13 Thou sell●st thy people for nou●ht : and tak●st no money for them . 14 Thou makest us to be rebuked of our neighbours : to be laughed to scorn , and had in derision of them that are round about us . 15 Thou makest us to be a by-word among the heathen : and that the people shake their heads at us . 16 My confusion is daily before me : and the shame of my face hath covered me . 17 For the voice of the slanderer and blasphemer : for the enemy and avenger . 18 And though all this be come upon us , yet do we not forget thee : nor behave our selves frowardly in thy covenant . 19 Our heart is not turned back : neither our steps gone out of thy way . 20 No not when thou hast smitten us into the place of Dragons : and covered us with the shadow of death . 21 If we have forgotten the name of our God , and holden up our hands to any strange God : shall not God search it out ? for hee knoweth the very secrets of the heart . 22 For thy sake also are we killed all the day long : and are counted as sheep appointed to be slain . 23 Up Lord , why sleepest thou : awake , and be not absent from us for ever . 24 Wherefore hidest thou thy face : and forgettest our misery and trouble ? 25 For our soul is brought low even unto the dust : our belly cleaveth unto the ground . 26 Arise and help us : and deliver us for thy mercie sake . The Prayer . O Lord God of hosts , who for our sins hast suffered the sword to take vengeance upon us , and to plead thy cause against us , O hide not thy face from us , and forget not our misery and trouble . We are killed all day long , and are accounted as sheep appointed to be slain , we are covered with the shadow of death , and they which hate us , spoile our goods . Deal with us in pity , and as thou hast done to our Fathers of old time , when they called upon thee in their trouble , so deal with us : thou overthrewest their enemies , and didst tread them under that arose up against them . Arise , and help us , and deliver us also for thy mercy sake : our own sword cannot help us , but let thy right hand , and thine arm , and the light of thy countenance work deliverance and salvation for us . Go forth with our Armies , O thou God of Hosts , do thou fight our Battels , that we may not turn our backs upon our enemies , but crown us with Victory and Peace , that we may make our boast of thee all day long , and praise thy Name for ever , who art holy , and just , and mercifull , the great God of Battels and recompences . From thee let mercy now and ever proceed , and to thy Name let honour be for ever ascribed of all the Hosts of Heaven and Earth , world without end . Amen . PSALME 45. A Prayer for the conversion of the Heathen , and prosperity of the Church . MY heart is enditing of a good matter : I speak of the things which I have made unto the King. 2 My tongue is the pen of a ready writer . 3 Thou art fairer then the children of men : full of grace are thy lips , because God hath blessed thee for ever . 4 Gird thee with thy sword upon thy thigh , O thou most mighty : according to thy worship and renown . 5 Good luck have thou with thine honour : ride on , because of the word of truth , of meeknesse and righteousnesse , and thy right hand shall teach thee terrible things . 6 Thy arrows are very sharp , and the people shall be subdued unto thee : even in the midst among the Kings enemies . 7 Thy seat ( O God ) endureth for ever : the scepter of thy Kingdome is a right scepter . 8 Thou hast loved righteousnesse , and hated iniquity : wherefore God ( even thy God ) hath anointed thee with the oyl of gladnesse above thy fellows . 9 All thy garments smell of myrrhe , aloes , and cassia : out of the ivory palaces , whereby they have made thee glad . 10 Kings daughters were among thy honourable women : upon thy right hand did stand the Queen in a vesture of gold ( wrought about with divers colou●s . ) 11 Hearken ( O daughter ) and consider , encline thine eare : forget also thine own people , and thy fathers house . 12 So shall the King have pleasure in thy beauty : for he is thy Lord ( God ) and worship thou him . 13 And the daughter of Tyre shall be there with a gift : like as the rich also among the people shall make their supplication before thee . 14 The Kings daughter is all glorious within : her clothing is of wrought gold . 15 She shall be brought unto the King in raiment of needle-work : the virgins that be her fellows shall beare her company , and shall be brought unto thee . 16 With joy and gladnesse shall they be brought : and shall enter into the Kings Palace . 17 In stead of thy fathers thou shalt have children : whom thou mayest make Princ●s in all Lands . 18 I will remember thy name from one generation unto another : therefore shall the people give thanks unto thee world without end . The Prayer . O Blessed Jesu , Prince of the Catholike Church , thou art fairer then the children of men , thy lips are full of grace , thine Armies mighty , thy head is Crowned with Majesty , and clothed with worship and renown : have mercy upon thy holy Church , blesse her for ever with righteousnesse , and let the oyle of gladnesse refresh her amidst the multitude of her sorrows and afflictions : And because she is the daughter of a King , and thou takest pleasure in her beauty , let her not alwaies be clothed in mourning garments , but let her be decked with exteriour Ornaments and secular advantages , such as may truly promote the interests of holy Religion . Let Kings and Queens be nursing Fathers , and nursing Mothers unto her , and so let the sound of thy Gospell go into all the Earth , that her children may be Princes in all Lands , and Ministers of thy Kingdome , advancing thy honour , and furthering the salvation of all men , for whom thou didst give thy precious bloud , that all people may worship thee , and give thee thanks for ever , who together with the Father and the holy Ghost , livest and reignest one God world without end . Amen . PSALME 46. A Prayer for protection , and for confidence in God in times of publike distractions , and for the peace of Christendome . GOD is our hope and strength : a very present help in trouble . 2 Therefore will we not fear though the earth be moved : and though the hills be carried into the midst of the Sea. 3 Though the waters thereof rage and swell : and though the mountains shake at the tempest of the same . 4 The rivers of the floud thereof shall make glad the City of God : the holy place of the tabernacle of the most Highest . 5 God is in the midst of her , therefore shall she not be removed : God shall help her , and that right early . 6 The Heathen make much adoe , and the Kingdomes are moved : but God hath shewed his voyce , and the earth shall melt away . 7 The Lord of hosts is with us : the God of Jacob is our refuge . 8 O come hither , and behold the works of the Lord : what destruction he hath brought upon the earth . 9 He maketh Wars to cease in all the World : he breaketh the bow , and knappeth the spear in sunder , and burneth the Chariots in the fire . 10 Be still then , and know that I am God : I will bee exalted among the Heathen , and I will be exalted in the earth . 11 The Lord of hosts is with us : the God of Jacob is our refuge . The Prayer . O Most mercifull Saviour Jesu , Prince of Peace , at whose birth all the Kingdomes of the World were in peace and tranquillity , bethou in the midst of us for our refuge and present help in times of trouble and publick calamities , when the Kingdome is moved , and the hearts of men shake at the tempest of the same . Dear God , unite all the parts of Christendome with the union of Faith and Charity , and the fruits of them , a blessed and universall Peace . Break the bow of the mighty , knappe the spear of the Warriour in sunder , and burn the Chariots in the fire , that Warres may cease in all the World , and we all may feel the promised blessing of the Gospel , that our Swords may be converted into plowshares , and our Spears into pruning hooks , that thy Name and thy Kingdome may be exalted among the heathen , and in all the Nations of the earth , who livest the reignest over all , in the unity of the blessed Trinity , God eternall , world without end . Amen . Evening Prayer . PSALME 47. A Prayer for the exaltation of Christs Kingdom , and that all the Princes of the world may joyntly adore Jesus reigning in the Heavens . O Clap your hands together ( all ye people : ) O sing unto God with the voice of melody . 2 For the Lord is high , and to bee feared : he is the great King upon all the earth . 3 He shall subdue the people under us : and the nations under our feet . 4 He shall chuse out an heritage for us : even the worship of Jacob whom he loved . 5 God is gone up with a merry noise : and the Lord with the sound of the trump . 6 O sing praises , sing praises unto ( our ) God : O sing praises , sing praises unto our King. 7 For God is the King of all the earth : sing ye praises with understanding . 8 God reigneth over the hea●hen : God sitteth upon his holy seat . 9 The Princes of the people are joyned unto the people of the God of Abraham : for God ( which is very high exalted ) doth defend the earth as it were with a shield . The Prayer . O Lord God King of Heaven , who raignest a great King in all the Earth ; thou art high above all creatures , and art to be feared in all the Kingdomes of the earth , let the seed of thy Gospel be disseminated in all the corners of the habitable World : let thy grace break down all the strong holds of sin and Satan , subduing all people under thee , and the Nations under thy feet , that the Princes of the Nations , that have not known thy Name , may be joyned to thy people , the people of the God of Abraham , becomming one sheepfold under one Shepheard , Iesus Christ our blessed Lord , our Saviour and Redeemer . Amen . PSALME 48. A Prayer for the prosperity of the Church . GReat is the Lord , and highly to be praised : in the City of our God , even upon his holy hill . 2 The hill of Sion is a fair place , and the joy of the whole earth : upon the north side lieth the City of the great King , God is well known in her palaces as a sure refuge . 3 For lo , the Kings of the earth are gathered , and gone by together . 4 They marvelled to see such things : they were astonied and suddenly cast down . 5 Fear came there upon them , and sorrow : as upon a woman in her travell . 6 Thou shalt break the ships of the sea : through the east winde . 7 Like as wee have heard , so have we seen in the City of the Lord of hosts , in the City of our God : God upholdeth the same for ever . 8 We wait for thy loving kindnesse ( O God : ) in the midst of thy temple . 9 O God , according unto thy name , so is thy praise unto the worlds end : thy right hand is full of righteousnesse . 10 Let the mount Sion rejoyce , and the daughters of Juda be glad : because of thy judgements . 11 Walk about Sion , and goe round about her : and tell the towers thereof . 12 Mark well her bulwarks , set up her houses : that yee may tell them that come after . 13 For this God is our God for ever and ever : he shall be our guide unto death . The Prayer . O Great God , who art highly to be praised , who hast manifested thy power and thy mercy in the constitution , propagation , and defence of thy Holy Church , by the miraculous assistances and effects of thy Holy Spirit , insomuch that the Kings of the earth marvelled to see such things , and were astonied and suddenly cast down , acknowledging the powers of thy Kingdome , and submitting to thy laws with faith and obedience : be pleased , according to thy gracious promise , to uphold the same for ever , let not the gates of hell prevail against thy Church , be thou known in her palaces as a sure refuge , make her the joy of the whole earth , and let her be glad and rejoyce because of thy judgements : so shall we praise thee in the midst of thy Temple , waiting for thy loving kindnesse , that according as thy Name is , so may thy praise be , infinite , and eternall , world without end . Amen . PSALME 49. A Prayer that we may despise perishing riches , and put our trust in God onely . O Hear ye this , all ye people : ponder it with your eares all ye that dwell in the world . 2 High and low , rich and poor : one with another . 3 My mouth shall speak of wisdom : and my heart shall muse of understanding . 4 I will encline mine eare to the parable : and shew my dark speech upon the harp . 5 Wherefore should I fear in the days of wickednesse : and when the wickednesse of my heels compasse me round about ? 6 There be some that put their trust in their goods : and boast themselves in the multitude of their riches . 7 But no man may deliver his brother : nor make an agreement to God for him . 8 For it cost more to redeem their souls : so that hee must let that alone for ever . 9 Yea , though he live long , and see not the grave . 10 For he seeth that wise men also die , and perish together : as well as the ignorant and foolish , and leave their riches for other . 11 And yet they think that their houses shall continue for ever : and that their dwelling places shall endure from one generation to another , and call the lands after their own names . 12 Neverthelesse , man will not abide in honour : seeing he may be compared unto the beasts that perish , this is the way of them . 13 This is their foolishnesse : and their posterity praise their saying . 14 They lie in the hell like sheep , death gnaweth upon them , and the righteous shall have domination over them in the morning : their beauty shall consume in the sepulchre out of their dwelling . 15 But God hath delivered my soul from the place of hell : for he shall receive me . 16 Be not thou afraid though one be made rich : or if the glory of his house be increased . 17 For he shall carry nothing away with him when he dieth : neither shall his pomp follow him . 18 For while he lived , he counted himself an happy man : and so long as thou dost well unto thy self , men will speak good of thee . 19 He shall follow the generation of his fathers : and shall never see light . 20 Man being in honour hath no understanding : but is compared unto the beasts that perish . The Prayer . O Blessed Iesu , thou only Redeemer of souls , who by thy death and passion hast delivered us from the place of Hell , give us grace to put our whole trust in thee , and in the riches of thy mercy and loving kindnesse , always remembring our end , the vanity and shortnes of our lives , the certainty of our departure : Teach us to despise the world and worldly things , and to lay our treasure up in heaven by charity and actions of religion , that while we live here , wee may have our conversation in heaven , by love , by hope , and by desires , that when our beauty shall consume in the sepulchre out of our earthly dwellings , we may be received into everlasting habitations , always to enjoy thee , who livest and reignest eternall God world without end . Amen . Morning Prayer . PSALME 50. A Prayer that we may lead a holy life , and find mercy in the day of judgement . THe Lord , even the most mighty God hath spoken : and called the world , from the rising up of the sunne , unto the going down thereof . 2 Out of Sion hath God appeared : in perfect beauty . 3 Our God shall come , and shall not keep silence●● there shall goe before him a consuming fire , and a mighty tempest shall be stirred up round about him . 4 He shall call the heaven from above : and the earth , that he may judge his people . 5 Gather my Saints together unto me : those that have made a covenant with me , with sacrifice . 6 And the heavens shall declare his righteousnesse : for God is Judge himself . 7 Hear , O my people , and I will speak : I my self will testifie against thee , O Israel , for I am God , even thy God. 8 I will not reprove thee because of thy sacrifices , or for thy burnt-offerings : because they were not alway before mee . 9 I will take no bullock out of thine house : nor hee-goats out of thy folds . 10 For all the beasts of the forest are mine : and so are the cattels upon a thousand hils . 11 I know all the fowls upon the mountains : and the wilde beasts of the field are in my sight . 12 If I be hungry I will not tell thee : for the whole world is mine , and all that is therein . 13 Thinkest thou that I will eat buls flesh : and drink the bloud of goats ? 14 Offer unto God thanksgiving : and pay thy vowes unto the most Highest . 15 And call upon me in the time of trouble : so will I hear thee , and thou shalt praise me . 16 But unto the ungodly said God : Why dost thou preach my Laws , and takest my Covenant in thy mouth ? 17 Whereas thou hatest to be reformed : and hast cast my words behinde thee . 18 When thou sawest a Theef , thou consentedst unto him : and hast been partaker with the Adulterers . 19 Thou hast let thy mouth speak wickednesse : and with thy tongue thou hast set forth deceit . 20 Thou satest and spakest against thy brother : yea , and hast slandered thine own mothers son . 21 These things hast thou done , and I held my tongue , and thou thoughtest wickedly , that I am even such a one as thy self : but I will reprove thee , and set before thee the things that thou hast done . 22 O consider this , ye that forget God : lest I pluck you away , and there be none to deliver you . 23 Whoso offereth me thanks and praise , he honoureth me : and to him that ordereth his conversation right , will I shew the salvation of God. The Prayer . O Most mighty God , who art more pleased with the sacrifice of thanksgiving , and the oblation of our souls in the vows of obedience and a holy life , then with the burnt-offerings and sacrifices of Bullocks and Goats : let thy grace reform our lives and manners : keep our mouth from slander and obloquy , from guile and deceit : let us never consent to actions of injustice or uncleannesse , that we partake not with Thieves or with Adulterers , either in their sin or punishment , that when thou shalt appear in perfect beauty with a consuming fire before thee , and a tempest round about thee , with terrors and glorious Majesty , calling the heavens and the earth together , that thou maist judge all thy people , thou maist gather us among thy Saints , and give us the mercies and the portion of thine inheritance , that so we may honour thee by an eternall oblation of praise and thanksgiving in the Heavens , where thou , O God , declarest thy salvation to all thy elect people , through Jesus Christ our Lord. Amen . PSALME 51. A Prayer for pardon of sinnes , and the restitution of Gods favour . HAve mercy upon me , O God , after thy great goodnesse : according to the multitude of thy mercies do away mine offences . 2 Wash me throughly from my wickednesse : and cleanse me from my sinne . 3 For I knowledge my faults : and my sinne is ever before me . 4 Against thee onely have I sinned , and done this evill in thy sight : that thou mightest be justified in thy saying , and clear when thou art judged . 5 Behold , I was shapen in wickednesse : and in sinne hath my mother conceived me . 6 But lo , thou requirest truth in the inward parts : and shalt make me to understand wisdome secretly . 7 Thou shalt purge me with hyssope , and I shall be cle●n : thou shalt wash me , & I shall be whiter then snow . 8 Thou shalt make me hear of joy and gladnesse : that the bones that thou hast broken may rejoyce . 9 Turn thy face from my sins : and put out all my misdeeds . 10 Make me a clean heart , O God : and renew a right spirit within me . 11 Cast me not away from thy presence : and take not thy holy Spirit from me . 12 O give me the comfort of thy help again : and stablish me with thy free Spirit . 13 Then shall I teach thy ways unto the wicked : and sinners shall be converted unto thee . 14 Deliver me from bloud-guiltinesse , O God , thou that art the God of my health : and my tongue shall sing of thy righteousnesse . 15 Thou shalt open my lips ( O Lord : ) and my mouth shall shew thy praise . 16 For thou desirest no sacrifice , else would I give it thee : but thou delightest not in burnt-offerings . 17 The sacrifice of God is a troubled spirit : a broken and a contrite heart ( O God ) shalt thou not despise . 18 O be favourable and gracious unto Sion : build thou the wals of Jerusalem . 19 Then shalt thou bee pleased with the sacrifice of righteousnesse , with the burnt-offerings , and oblations : then shall they offer young bullocks upon thine altar . The Prayer . O Most mercifull God , whose goodnesse is great , and the multitudes of thy mercies are innumerable , have mercy upon us , for our sins are ever before us presented , by the continuall accusations of a troubled conscience . We have sinned against thee , and done evill in thy sight , and yet because thou art the God of mercy , and fountain of eternall purity , delighting in the conversion and salvation of a sinner , we present unto thee the sacrifice of a troubled spirit , of broken and contrite hearts , bese●ching thee to let the dew of thy favour , and the fire of thy love wash away our sinnes , and purifie our souls . Make us clean hearts , O God , and pure hands : though our sins be as scarlet , yet make them like wooll , though they be as purple , yet make them as white as snow . Restore the voice of joy and gladnesse to us , let us not be for ever separate from the sweet refreshings of thy favour and presence , but give us the comforts of thy help again , and let thy free Spirit loose us from the bondage of sin , and establish us in the freedome and liberty of the Sons of God , so shall we sing of thy righteousnesse , and our lips shall give thee praise in the congregation of thy redeemed ones , now , henceforth , and for ever . Amen . PSALME 52. A Prayer for deliverance from tyranny , oppression , and slander . WHy boastest thou thy self , thou ●yrant : that thou canst doe mischief ? 2 Whereas the goodnesse of God : endureth yet daily . 3 Thy tongue imagineth wickednesse : and with lies thou cuttest like a sharp rasour . 4 Thou hast loved unrighteousnesse more then goodnesse : and to talk of lies more then righteousnesse . 5 Thou hast loved to speak all words that may do hurt : O thou false tongue . 6 Therefore shall God destroy thee for ever : hee shall take thee , and pluck thee out of thy dwelling , and root thee out of the land of the living . 7 The righteous also shall see this , and fear : and shall laugh him to scorn . 8 Lo , this is the man that took not God for his strength : but trusted unto the multitude of his riches , and strengthened himself in his wickednesse . 9 As for me , I am like a green olive-tree in the house of God : my trust is in the tender mercy of God for ever and ever . 10 I will alwayes give thanks unto thee for that thou hast done : and I will hope in thy name , for thy Saints like it well . The Prayer . O Almighty God , whose goodnesse endureth daily , extend this thy goodnesse towards us thy servants , and defend us from the tyranny and malice of all our Enemies , who boast themselves in mischief : keep us from the obloquy of false tongues , and from the slander of lying persons , who talk of lies more then righteousness , that we being nourished by thy goodnesse , and watered with the dew of divine blessings , may flourish like a green olive in the house of God , bringing forth the fruits of tender mercy , and abounding in peace , and that we may by the suffusion of anointing of the holy Ghost , be consign'd to thy everlasting Kingdome , there to reign with thee , who reignest eternally , one God world without end . Amen . Evening Prayer . PSALME 53. A Prayer for Redemption of the Church from the persecution of Atheists , and persons irreligious . THE foolish body hath said in his heart : There is no God. 2 Corrupt are they and become abominable in their wickednesse : there is none that doth good . 3 God looked down from heaven upon the children of men : to see if there were any that would understand and seek after God. 4 But they are all gone out of the way , they are altogether become abominable : there is also none that doth good , no not one . 5 Are not they without understanding that work wickednesse : eating up my people as if they would eat bread ? they have not called upon God. 6 They were afraid where no fear was : for God hath broken the bones of him that besieged thee : thou hast put them to confusion , because God hath despised them . 7 Oh that the salvation were given unto Israel out of Sion : oh that the Lord would deliver his people out of captivity ! 8 Then should Jacob rejoyce : and Israel should be right glad . The Prayer . O Lord God who dwellest in heaven , and lookest down from thence upon the children of men , be pleased to give salvation to thy people out of Sion thy holy habitation , and preserve thy Church from the malice of such persons as have not called upon thee , but would eate up thy people , as they would eate bread : that we being delivered from the captivity of sins and miseries , may serve thee with freedome of spirit , in joy and spirituall rejoycing , all the dayes of our life , through Jesus Christ our Lord. Amen . PSALME 54. A prayer for deliverance from our Enemies . SAve me , O God , for thy names sake : and avenge me in thy strength . 2 Hear my prayer , O God : and hearken unto the words of my mouth . 3 For strangers are risen up against me : and tyrants ( which have not God before their eyes ) seek after my soul. 4 Behold , God is my helper : the Lord is with them that uphold my soul. 5 He shall reward evill unto mine enemies : destroy thou them in thy truth . 6 An offering of a free heart will I give thee , and praise thy name ( O Lord : ) because it is so comfortable . 7 For he hath delivered me out of all my trouble : and mine eye hath seen his desire upon mine enemies . The Prayer . O Blessed Jesu , our God and our helper , whose Name is comfortable , the hope of all that are miserable , and the relief of the oppressed , hearken unto our prayers , and for thy Names sake , save us from the tyranny of those that are risen up against us , and seek after our soules . Give us thy grace , that we may set thee always before our eyes , to obey thy Laws , to follow thy example , to trust in thy protection , to give praises unto thy holy Name , who livest and reignest with the Father and the holy Ghost , one God world without end . Amen . PSALME 55. A Prayer for deliverance from treachery , and the conspiracies of our secret Enemies . HEar my prayer , O God : and hide not thy selfe from my petition . 2 Take heed unto me , and hear me : how I mourn in my prayer , and am vexed . 3 The enemy crieth so , and the ungodly commeth on so fast : for they are minded to do me some mischief , so maliciously are they set against me . 4 My heart is disquieted within me : and the feare of death is fallen upon me . 5 Fearfulnesse and trembling are come upon me : and an horrible dread hath overwhelmed me . 6 And I said , O that I had wings like a dove : for then would I flie away , and be at rest . 7 Lo then would I get me away afarre off : and remain in the wildernesse . 8 I would make haste to escape : because of the stormy winde and tempest . 9 Destroy their tongues ( O Lord ) and divide them : for I have spied unrighteousnesse and strife in the City . 10 Day and night they goe about within the walls thereof : mischief also and sorrow are in the mids of it . 11 Wickednesse is therein : deceit and guile go not out of their streets . 12 For it is not an open enemy that hath done me this dishonour : for then I could have born it . 13 Neither was it mine adversary that did magnifie himself against me : for then ( peradventure ) I would have hid my self from him . 14 But it was even thou my companion : my guide and mine own familiar friend . 15 We took sweet counsell together : and walked in the house of God as friends . 16 Let death come hastily upon them , and let them go down quick into hell : for wickednesse is in their dwellings , and among them . 17 As for me , I will call upon God : and the Lord shall save me . 18 In the evening , and morning , and at noon day will I pray , and that instantly : and he shall hear my voyce . 19 It is he that hath delivered my soul in peace , from the battell that was against me : for there were many with mee . 20 Yea , even God that endureth for ever , shall heare me , and bring them down : for they will not turn , nor feare God. 21 He laid his hands upon such as be at peace with him : and he brake his covenant . 22 The words of his mouth were softer then butter , having warre in his heart : his words were smoother then oyle , and yet be they very swords . 23 O cast thy burden upon the Lord , and he shall nourish thee : and shall not suffer the righteous to fall for ever . 24 And as for them : thou , O God , shalt bring them into the pit of destruction . 25 The bloud-thirsty and deceitfull men shall not live out half their dayes : neverthelesse , my trust shall be in thee , O Lord. The Prayer . O Eternall God , who hast promised to nourish and defend all them that cast their burden upon thee , deliver the souls of thy servants in peace from the battell that is against us : Fearfulnesse and trembling are come upon us , and the fear of death is fallen upon us , for our Enemies are maliciously set against us , and minded to do us mischief , and we know not whither to flee away or be at rest , for mischief and sorrow are round about us . O rescue us from the publike enmity of our open adversaries , and from the secret conspiracies of all our private Enemies , so shall we pray unto thee , and that instantly , and praise thy N●me , in the Evening , in the Morning , and in the noon day , dedicating to thy honour and worship , the beginning , the growth , and the decrease of our life , even all our days , because thou hast not suffered us to fall for ever , but hast brought us from the pit of destruction , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 56. A Prayer that we may trust in God , and have such carefulnesse over our ways , that we give our Enemies no advantage . BE mercifull unto me , O God , for man goeth about to devour me : he is daily fighting and troubling me . 2 Mine enemies are daily in hand to swallow me up : for they be many that fight against me , O thou most Highest . 3 Neverthelesse though I am sometime afraid : yet put I my trust in thee . 4 I will praise God because of his word : I have put my trust in God , and will not feare what flesh can doe unto mee . 5 They daily mistake my words : all that they imagine is to do me evill . 6 They hold all together , and keep themselves close : and mark my steps when they lay wait for my soul. 7 Shall they escape for their wickednesse : thou ( O God ) in thy displeasure shalt cast them down . 8 Thou tell●st my flittings , put my tears into thy bottle : are not these things noted in thy book ? 9 Whensoever I call upon thee , then s●all mine enemies be put to flight : this I know , for God is on my side . 10 In Gods word will I rejoyce : in the Lords word will I comfort me . 11 Yea , in God have I put my trust : I will not be afraid what man can doe unto me . 12 Unto thee ( O God ) will I pay my vowes : unto thee will I give thanks . 13 For thou hast delivered my soul from death , and my feet from falling : that I may walk before God in the light of the living . The Prayer . O Lord God , in whom we have trusted , have mercy upon us , who are daily troubled with sadnesses in the world , temptations of the Devill , weaknesses of the flesh , malicious surmisings and mistakings of our Enemies , and whatsoever may make us miserable , and disturb our peace : give us great assistances of thy grace , that we may walk without scandall , resist and overcome the Devill , despise the things of this world , and be strengthened in our spirits with ghostly confidence , that whensoever we call upon thee , we may have thee on our side , and our enemies be put to flight ; that our souls being delivered from death , and our feet from falling , we may at last be admitted into the light of the living , there to walk eternally before thee our God , who livest and reignest in the Unity of the blessed Trinity , world without end . Amen . PSALME 57. A Prayer to be delivered from the power of the Devill , and slander of men , and that we may put our confidence in God. BE mercifull unto me , O God , be mercifull unto me , for my soul trusteth in thee : and under the shadow of thy wings shall be my refuge untill this tyranny be overpast . 2 I will call unto the most high God : even unto the God that shall perform the cause which I have in hand . 3 He shall send from heaven : and save me from the reproof of him that would eat me up . 4 God shall send forth his mercy and truth● : my soule is among Lions . 5 And I lie even among the children of men ( that are set on fire : ) whose teeth are spears and arrows , and th●ir tongue a sharp sword . 6 Set up thy self , O God , above the heavens : and 〈◊〉 glory above all the earth . 7 They have laid a net for my feet , and pressed down my soul : they have digged a pit before me , and are fallen into the midst of it themselves . 8 My heart is fixed , O God , my heart is fixed : I will sing and give praise . 9 Awake up my glory , awake lute and harp : I my self will awake right early . 10 I will give thanks unto thee , O Lord , among the people : and I will sing unto thee among the Nations . 11 For the greatnesse of thy mercy reacheth unto the Heavens : and thy truth unto the Clouds . 12 Set up thy self , O God , above the heavens : and thy glory above all the earth . The Prayer . O Most high and mighty God , who hast set thy self above the heavens , and thy glory above all the earth , do thou send from heaven and save us from the reproof of all our ghostly Enemies , who would eate us , for our soul is among Lions , and the Devil is busie seeking to devour us . O send out thy mercy and truth , deliver us from the malicious slander of men , and from the dreadfull accusations of the Devils at the day of judgement , who are set on fire against us , and their teeth are spears and arrows , gnashing at us to tear us in pieces . Let thy mercy sustain us , let thy righteousnesse be interpos'd in answer for us , that as our enemies accuse us , thy mercies may acquit us , through Jesus Christ our Lord. Amen . PSALME 58. A Prayer that Gods people may be delivered from the malice of wicked men . ARE your minds set upon righteousnesse , O ye congregation : and doe ye judge the thing that is right , O ye sons of men ? 2 Yea , ye imagine mischiefe in your heart upon the earth : and your hands deal with wickednesse . 3 The ungodly are froward even from their mothers wombe : assoon as they be born , they go astray , and speak lies . 4 They are as venemous as the poyson of a serpent : even like the deaf adder that stoppeth her eares . 5 Which refuseth to hear the voyce of the charmer : charm he never so wisely . 6 Break their teeth ( O God ) in their mouthes , smite the jaw-bones of the Lions , O Lord : let them fall away like water that runneth apace , and when they shoot their arrows , let them be rooted out . 7 Let them consume away like a snaile , and be like the untimely fruit of a woman : and let them not see the sun . 8 Or ever your pots be made hot with thorns : so let indignation vexe him even as a thing that is raw . 9 The righteous shall rejoyce when he seeth the vengeance : he shall wash his footsteps in the bloud of the ungodly . 10 So that a man shall say , Verely there is a reward for the righteous : doubtlesse there is a God that judgeth the earth . The Prayer . O Almighty Lord , thou God that judgest the earth , who preparest rewards for the righteous , and executest vengeance against the ungodly , deliver all thy chosen people from the peevishnesse of froward and ungodly men , whose hands deale with wickednesse , and they imagine mischief in their hearts . And to thy servants give thy grace , that our minds may be set upon righteousnesse , that we may judge the thing that is right , never refusing to hear thy voyce , or stopping our ears like the deaf adder against thy holy precepts , that we may have no iniquity in our mouths , nor unrighteousnesse in our actions , and at last we may have the reward of the righteous , the inheritance of thy Kingdome , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 59. A Prayer against Hereticks , and all other Enemies of the Church . DEliver me from m●ne enemies , ( O God : ) defend me from them that rise up against me . 2 O deliver me from the wicked doers : and save me from the bloud-thirsty men . 3 For lo , they lie waiting for my soul : the mighty men are gathered against me , without any offence or fault of me , O Lord. 4 They run and prepare themselves without my fault : arise thou therefore to help me , and behold . 5 Stand up ( O Lord God of hosts ) thou God of Israel , ●o visit all the heathen : and be not mercifull unto them that offend of malicious wickednesse . 6 They go to and fro in the evening : they grin like a dog , and run about through the city . 7 Behold , they speak with their mouth , and swords are in their lips : for who doth hear ? 8 But thou , O Lord , shalt have them in derision : and thou shalt laugh all the heathen to scorn . 9 My strength will I ascribe unto thee : for thou art the God of my refuge . 10 God sheweth me his goodnesse plenteously : and God shall let me see my desire upon mine enemies . 11 Slay them not , lest my people forget it : but scatter them abroad among the people , and put them down , O Lord our defence . 12 For the sin of their mouth , and for the words of their lips , they shall be taken in their pride : and why ? their preaching is of cursing and lies . 13 Consume them in thy wrath , consume them that they may perish : and know that it is God which ruleth in Jacob , and unto the ends of the world . 14 And in the evening they will return : grin like a dog , and will goe about the City . 15 They will run here and there for meat : and grudge if they be not satisfied . 16 As for me , I will sing of thy power , and will praise thy mercy betimes in the morning : for thou hast been my defence and refuge , in the day of my trouble . 17 Unto thee ( O my strength ) will I sing : for thou , O God , art my refuge , and my mercifull God. The Prayer . O Lord God of Israel , visit us with thy salvation , and deliver us from the malice of wicked doers , and the violences of blood-thirsty men . Let not them prosper , O Lord , in their machinations , whose preaching is of cursing and lies , and who offend of malicious wickednesse : shew us thy goodnesse plenteously , that we may never forget thy mercies or thy Laws , for thou art our defence and refuge , and our mercifull God , through Jesus Christ our Lord. Amen . PSALME 60. A Prayer in time of Warre , or Temptation . O God , thou hast cast us out , and scattered us abroad : thou also hast been displeased , O turn thee to us again . 2 Thou hast moved the land , and divided it : heal the sores thereof , for it shaketh . 3 Thou hast shewed thy people heavy things : thou hast given us a drink of deadly wine . 4 Thou hast given a token for such as fear thee : that they may triumph because of the truth . 5 Therefore were thy beloved delivered : help me with thy right hand , and hear me . 6 God hath spoken in his holinesse , I will rejoyce and divide Sichem : and mete out the valley of Succoth . 7 Gilead is mine , and Manasses is mine : Ephraim also is the strength of my head , Judah is my law-giver . 8 Moab is my wash-pot , over Edom will I cast out my shoe : Philistia be thou glad of me . 9 Who will lead me into the strong city : who will bring me into Edom ? 10 Hast thou not cast us out , O God : wilt not thou , O God , goe out with our hosts ? 11 O be thou our help in trouble : for vain is the help of man. 12 Through God will we doe great acts : for it is hee that shall tread down our enemies . The Prayer . O Lord God , who for our sins hast shewed us heavy things , and given us a drink of deadly Wine , and yet hast never failed them that fear thee , but hast given them a token that they may triumph because of thy truth and mercy , consigning them to redemption and deliverance by the testimony and comforts of the holy Spirit : O be thou our help in trouble , for all our hope is in thee , and we disclaim all confidence in our selves , or in the arm of flesh , praying thee for aid , that in thy strength we may tread down our enemies , and give thee thanks who art the fountain of strength , and the disposer of Victories , through Jesus Christ our Lord. Amen . PSALME 61. A Prayer for the King , and for comfort in sadnesse . HEar my crying , O God : give ear vnto my prayer . 2 From the ends of the earth will I call unto thee : when my heart is in heavinesse . 3 O set me up upon the rock that is higher then I : for thou hast been my hope , and a strong tower for me against the enemy . 4 I will dwell in thy tabernacle for ever : and my trust shall be under the covering of thy wings . 5 For thou , O Lord , hast heard my desires : and hast given an heritage unto those that feare thy name . 6 Thou shalt grant the King a long life : that his years may endure throughout all generations . 7 He shall dwell before God for ever : O prepare thy loving mercy and faithfulnesse , that they may preserve him . 8 So will I always sing praise unto thy name : that I may daily perform my vows . The Prayer . O Blessed Jesu , thou that art the rock higher then all the world , upon whom thy Church is built , and all our hopes rely : be mercifull unto us , and give ear unto our prayers , be unto us a fountain of comfort whensoever our heart is in heavinesse , for under the covering of thy wings there is joy , and health , and safety : save all those that fear thy name , and give thy blessing to thine heritage ; and that the blessings of thy people may be lasting , and perpetuall , give unto thy servant the King long life , let thy loving kindnesse and faithfulnesse alway preserve him , be a strong tower for him against all his enemies , and at last bring him to an eternall Kingdome , where no enemies shall assault or disturb his Peace , that he may dwell before thee for ever , and rejoyce in the participation of the blessings of thy kingdome , who livest and reignest ever one God world without end . Amen . Morning Prayer . PSALME 62. A Prayer that we may trust in God onely in all our troubles . MY soul truly waiteth still upon God : for of him commeth my salvation . 2 He verily is my strength and my salvation : he is my defence , so that I shall not greatly fall . 3 How long will yee imagine mischiefe against every man : ye shall be slain all the sort of you , yea , as a tottering wall shall ye be , and like a broken hedge . 4 Their device is onely how to put him out whom God will exalt : their delight is in lies , they give good words with their mouth , but curse with their heart . 5 Neverthelesse , my soul , wait thou still upon God : for my hope is in him . 6 He truly is my strength and my salvation : he is my defence , so that I shall not fall . 7 In God is my health and my glory : the rock of my might , and in God is my trust . 8 O put your trust in him alway ( ye people : ) poure out your hearts before him , for God is our hope . 9 As for the children of men , they are but vain : the children of men are deceitfull upon the weights , they are altogether lighter then vanity it self . 10 O trust not in wrong and robbery , give not your selves unto vanity : if riches increase , set not your heart upon them . 11 God spake once and twice : I have also heard the same , that power belongeth unto God. 12 And that thou Lord art mercifull : for thou rewardest every man according to his work . The Prayer . O Lord God of whom commeth our salvation , thou art our defence and strength , our health and our glory , give us thy grace , that we may put our whole trust in thee alway , that we may pour out our hearts before thee in all our troubles , that we may wait still upon thee for the performance of our expectation in all our longings and desires . Be thou our defence , uphold us that we may not fall into those great sins , which lay waste our consciences , or into such miseries as make us without hope or remedy , the miseries of despair , obstinate malice , or the woes of a sad eternity . Teach us to despise riches , to disclaim all trust in the creatures , not to delight in lies , or vanity , not to multiply wrongs and robbery , that when thou shalt come with power and great glory , to reward every man according to his work , thou maist be mercifull unto us , pardoning our sinnes , and accepting us to life eternall , through Jesus Christ our Lord. Amen . PSALME 63. A Prayer for deliverance from the miseries of our pilgrimage ; with longing and desires after God , and the joyes of Heaven . O God , thou art my God : early will I seek thee . 2 My soul thirsteth for thee , my flesh also longeth after thee : in a barren and dry land where no water is . 3 Thus have I looked for thee in holinesse : that I might behold thy power and glory . 4 For thy loving kindnesse is better then the life it self : my lips shall praise thee . 5 As long as I live will I magnifie thee on his manner : and lift up my hands in thy name . 6 My soul shall be satisfied even as it were with marrow and fatnesse : when my mouth praiseth thee with joyfull lips . 7 Have I not remembred thee in my bed : and thought upon thee when I was waking ? 8 Because thou hast been my helper : therefore under the shadow of thy wings will I rejoyce . 9 My soul hangeth upon thee : thy right hand hath upholden me . 10 These also that seek the hurt of my soul : they shall go under the earth . 11 Let them fall upon the edge of the sword : that they may be a portion for foxes . 12 But the King shall rejoyce in God , all they also that swear by him shall be commended : for the mouth of them that speak lies , shall be stopped . The Prayer . O Mercifull and deare God , whose loving kindnesse is better then the life it self , defend us against the malice and designes of all them , that seek the hurt of our souls , and make us to rejoyce in thy help , and under the shadow of thy wings . O let the day-spring of thy favour visit us from on high , that we may seek thee with an early devotion , pursue after thee with a constant , and an active industry , and at last possesse thee with the firm comprehensions of love and charity ; that in this world , we looking for thee in holinesse of living , longing and thirsting after thee with fervent desires , may for ever hereafter behold thy power and glory , and our souls be eternally satisfied , even as with marrow and fatnesse , when our lips and hearts shall praise thee to all eternity . Grant this , for the love and honour of Jesus Christ , our onely Mediator and Redeemer . Amen . PSALME 64. A Prayer for deliverance from the slander and mischiefs of all wicked persons . HEar my voyce , O God , in my prayer : preserve my life from fear of the enemy . 2 Hide me from the gathering together of the froward : and from the insurrection of wicked doers . 3 Which have whet their tongue like a sword : and shoot out their arrows , even bitter words . 4 That they may privily shoot at him that is perfect : suddenly do they hit him , and fear not . 5 They courage themselves in mischief : and commune among themselves how they may lay snares , and say that no man shall see them . 6 They imagine wickednesse , and practise it : that they keep secret among themselves , every man in the deep of his heart . 7 But God shall suddenly shoot at them with a swift arrow : that they shall be wounded . 8 Yea , their own tongues shall make them fall : insomuch that whoso seeth them shall laugh them to scorn . 9 And all men that see it , shall say , This hath God done : for they shall perceive that it is his work . 10 The righteous shall rejoyce in the Lord , and put his trust in him : and all they that are true of heart shall be glad . The Prayer . O Lord God , thou that hearest the voice of our prayers , and considerest the cries of them that flie unto thee for succour , deliver us and all thy whole Church from the gathering together of the froward and from the insurrection of wicked doers . Disappoint their snares , infatuate their Counsels , distract their consultations , and blast all their designes ; let the swords and arrows of their tongues be shot in vain , that they may never hit any of thy servants , nor wound him that is perfect . Make them to fall ( O God ) in their hopes whereby they courage themselves in mischief and fear not , and do thou laugh them to scorn , that we who have put our trust in thee , may rejoyce in thee , and confesse , that it is thy work , to give salvation and deliverance to thy people whom thou lovest in our Lord and Saviour Jesus Christ. Amen . Evening Prayer . PSALME 65. A Prayer for spirituall blessings , and for fruitfulnesse of the earth . THou , O God , art praised in Sion : and unto thee shall the vow be performed in Jerusalem . 2 Thou that hearest the prayer : unto thee shall all flesh come . 3 My misdeeds prevail against me : O be thou mercifull unto our sins . 4 Blessed is the man whom thou choosest and receivest unto thee : he shall dwell in thy Court , and shall be satisfied with the pleasures of thy house , even of thy holy temple . 5 Thou shalt shew us wonderfull things in thy righteousnesse , O God of our salvation : thou that art the hope of all the ends of the earth , and of them that remain in the broad sea . 6 Which in his strength setteth fast the mountains : and is girded about with power . 7 Which stilleth the raging of the sea : and the noise of his waves , and the madnesse of his people . 8 They also that dwell in the uttermost parts of the earth , shall be afraid at thy tokens : thou that makest the out-goings of the morning and evening to praise thee . 9 Thou visitest the earth , and blessest it : thou makest it very plenteous . 10 The river of God is full of water : thou preparest their corn , for so thou providest for the earth . 11 Thou waterest her furrows , thou sendest rain into the little valleys thereof : thou makest it soft with the drops of rain , and blessest the increase of it . 12 Thou crownest the year with thy goodnesse : and thy clouds drop fatnesse . 13 They shall drop upon the dwellings of the wildernesse : and the little hils shall rejoyce on every side . 14 The folds shall be full of sheep : the valleys also shall stand so thick with corn , that they shall laugh and sing . The Prayer . O God the hope of all the ends of the earth , and of them that remaine in the broad sea , be thou mercifull unto our sinnes , and let not our misdeeds prevail against us , so as either to make us habitually sinfull , or endlesly miserable , but give us the blessings of thy chosen ; let us receive the influences of thy graces and benediction , by the participation of thy Word and Sacraments in thy holy temple . And as thou embracest us with thy right hand , shewing us wonderfull things in thy righteousnesse and salvation , so let thy left hand be under our heads , and give us such a portion of temporall blessings , as shall be necessary for us . Make the earth plenteous , and blesse the increase of it , crown the yeare with goodnesse , and let the clouds drop fatnesse , that the valleys standing thick with corn , may laugh and sing thy praises , and that we being refreshed with the multitude of thy blessings , may praise thee in Sion , and at last be satisfied with the pleasures of thy house in the celestiall Jerusalem , where thou livest and reignest , one God world without end . Amen . PSALME 66. A Prayer that God would support us in times of trouble and deliver us . O Be joyfull in God all ye lands : sing praises unto the honour of his name , make his praise to be glorious . 2 Say unto God , O how wonderfull art thou in thy works : through the greatnesse of thy power shall thine enemies be found liers unto thee . 3 For all the world shall worship thee : sing of thee , and praise thy name . 4 O come hither , and behold the works of God : how wonderfull he is in his doing towards the children of men . 5 He turned the sea into dry land : so that they went through the water on foot , there did we rejoyce thereof . 6 He ruleth with his power for ever , his eyes behold the people : and such as will not beleeve , shall not be able to exalt themselves . 7 O praise our God ( ye people : ) and make the voyce of his praise to be heard . 8 Which holdeth our soul in life : and suffereth not ou● feet to slip . 9 For thou ( O God ) hast proved us : thou also hast tried us , like as silver is tried . 10 Thou broughtest us into the snare : and layedst trouble upon our loyns . 11 Thou sufferedst men to ride over our heads : we went through fire and water , and thou broughtest us out into a wealthy place . 12 I will go into thy house with burnt-offerings : and will pay thee my vows which I promised with my lips , and spake with my mouth when I was in trouble . 13 I will offer unto thee fat burnt-sacrifices , with the incense of rams : I will offer bullocks and goats . 14 O come hither and hearken all ye that fear God : and I will tell you what he hath done for my soul. 15 I called unto him with my mouth : and gave him praises with my tongue . 16 If I encline unto wickednesse with my heart : the Lord will not hear me . 17 But God hath heard me : and considered the voyce of my prayer . 18 Praised be God , which hath not cast out my prayer : nor turned his mercy from me . The Prayer . O Lord God , who art wonderfull in thy works , and in thy doings , towards the children of men , thou chastisest every one whō thou receivest , proving us and trying us , like as silver is tried , let thy mercifull hands lead us through the fire of afflictions , and the waters of temporall chastisements , so as we may not be consumed with the flames of thy wrath , nor the waters go over our souls , but that we being sustained by the comforts of thy Spirit , and refreshed with the dew of thy graces , we may at last be brought out into a wealthy place , even the place of eternall treasures . O give us thy grace , that our hearts encline not to wickednesse , and that our feet slip not , that so we regarding thy laws , and having respect to obey thy holy will and pleasure , thou mayest hear our prayers , the greatnesse of thy power may cast down all our enemies , that they may never be able to exalt themselves ; that while thou holdest our souls in life , we may never cease praising thee , who hast never turn'd thy mercy from us , through Jesus Christ our Lord· Amen . PSALME 67. A prayer that all men may blesse God , and God may blesse all men . GOd be mercifull unto us , and blesse us : and shew us the light of his countenance , and be mercifull unto us . 2 That thy way may be known upon earth : thy saving health among all Nations . 3 Let the people praise thee , O God : yea , let all the people praise thee . 4 O let the Nations rejoyce and be glad : for thou shalt judge the folk righteously , and govern the Nations upon earth . 5 Let the people praise thee , O God : let all the people praise thee . 6 Then shall the earth bring forth her increase : and God even our own God shall give us his blessing . 7 God shall blesse us : and all the ends of the world shall fear him . The Prayer . O Lord God , thou Governour of all Nations , and the righteous Judge of the whole earth , be mercifull unto us and blesse us . Thou makest the Sun to shine upon all the corners of the habitable world , giving his light both to the good and bad ; let the light of thy countenance diffuse it self to all Nations , and to all men . Lighten all our darknesses with the beams of thy divine favour , teach thy wayes unto all the people of the earth , and give thy saving health to all Nations , that while all joyn with one consent to fear thee , and to give thee praises , thou mayest govern us all in peace and righteousnesse , and when tho● shalt come to judge us , we may receive thy everlasting mercies . Grant this , for Jesus Christ his sake , our onely Mediator and Advocate . Amen . Morning Prayer . PSALME 68. A Prayer for defence and propagation of the Catholike Church . LEt God arise , and let his enemies be scattered : let them also that hate him flee before him . 2 Like as the smoak vanisheth , so shalt thou drive them away : and like as waxe melteth at the fire , so let the ungodly perish at the presence of God. 3 But let the righteous be glad and rejoyce before God : let them also be merry and joyfull . 4 O sing unto God , and sing praises unto his name : magnifie him that rideth upon the Heavens , as it were upon an horse , praise him in his name , yea , and rejoyce before him . 5 He is a father of the fatherlesse , and defendeth the cause of the widows : even God in his holy habitation . 6 He is the God that maketh men to be of one minde in an house , and bringeth the prisoners out of captivity : but letteth the runnagates continue in scarcenesse . 7 O God , when thou wentest forth before the people : when thou wentest through the wildernesse . 8 The earth shook , and the heavens dropped at the presence of God : even as Sinai also was moved at the presence of God , which is the God of Israel . 9 Thou , O God , sentest a gracious rain upon thine inheritance : and refreshedst it when it was weary . 10 Thy congregation shall dwell therein : for thou , O God , hast of thy goodnesse prepared for the poor . 11 The Lord gave the word : great was the company of the preachers . 12 Kings with their Armies did flee and were discomfited : and they of the houshold divided the spoil . 13 Though ye have lien among the pots , yet shall ye be as the wings of a dove : that is covered with silver wings , and her feathers like gold . 14 When the Almighty scattered Kings for their sake : then were they as white as snow in Salmon . 15 As the hill of Basan , so is Gods hill : even an high hill , as the hill of Basan . 16 Why hop ye so ye high hils ? this is Gods hill , in the which it pleaseth him to dwell : yea , the Lord will abide in it for ever . 17 The chariots of God are twenty thousand , even thousands of Angels : and the Lord is among them as in the holy place of Sinai . 18 Thou art gone up on high , thou hast led captivity captive , and received gifts for men : yea , even for thine enemies , that the Lord God may dwell among them . 19 Praised bee the Lord daily : even the God which helpeth us , and poureth his benefits upon us . 20 He is our God , even the God of whom commeth salvation : God is the Lord by whom we escape death . 21 God shall wound the head of his enemies : and the hairy scalp of such a one as goeth on still in his wickednesse . 22 The Lord hath said , I will bring my people again , as I did from Basan : mine own will I bring again , as I did sometime from the deep of the sea . 23 That thy foot may bee dipped in the bloud of thine enemies : and that the tongue of thy dogges may be red through the same . 24 It is well seen , O God , how thou goest : how thou my God and King goest in the s●nctuary . 25 The singers go before , the Minstrels follow after : in the midst are the damsels playing with the timbrels . 26 Give thanks , O Israel , unto God the Lord , in the congregations : from the ground of the heart . 27 There is little Benjamin their ruler , and the Princes of Judah their counsell : the princes of Zabulon , and the Princes of Nephthali . 28 Thy God hath sent forth strength for thee : stablish the thing , O God , that thou hast wrought in us . 29 For thy temples sake at Jerusalem : so shall Kings bring presents unto thee . 30 When the company of the Spear-men , and multitude of the mighty , are scattered abroad among the beasts of the people ( so that they humbly bring pieces of silver : ) and when he hath scattered the people that delight in warre . 31 Then shall the Princes come out of Egypt : the Morians land shall soon stretch out her hands unto God. 32 Sing unto God , O ye kingdomes of the earth : O sing praises unto the Lord. 33 Which sitteth in the heavens over all from the beginning : lo , he doth send out his voyce , yea , and that a mighty voyce . 34 Ascribe ye the power to God over Israel : his worship and strength is in the clouds . 35 O God , wonderfull art thou in thy holy places : even the God of Israel , he will give strength and power ▪ unto his people , blessed be God. The Prayer . O Lord God , mighty and mercifull , thou ridest upon the heavens , as it were upon an horse , thou art the father of the fatherlesse , and defendest the cause of the widow ; have mercy upon thy holy Church ; and since her Lord and Spouse is gone up on high , even to his holy habitation , leave us not comfortlesse , but send the holy Ghost in assistances and gifts to dwel amongst us ; that by his aid , we may escape death spirituall , and the bitternesse of the temporall . Send a gracious rain , even the dew of thy divine favours upon thine inheritance , to refresh us in our wearinesse and sadnesses . Make thy people innocent and chast as the dove ; and besides the beauty of internall sanctity , let thy Church be covered with silver wings , and her feathers like gold , decked and assisted with exteriour advantages , as may best promote thy honour and the services of religion . Let all the Princes and lands of the earth , stretch their hands out unto thee , O God , and confesse thy mightinesse and thy honour ; that thy Gospel going forth into all lands , peace and all thy blessings may follow it , and thy praise be multiplied from generation to generation , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 69. A prayer in times of persecution for the cause of Religion . SAve me , O God : for the wat●rs are come in , even unto my soul. 2 I stick fast in the deep mire where no ground is : I am come into deep waters , so that the flouds run over me . 3 I am weary of crying , my throat is dry : my sight faileth me for waiting so long upon my God. 4 They that hate me without a cause , are moe then the hairs of my head : they that are mine enemies , and would destroy me guiltlesse , are mighty . 5 I payed them the things that I never took : God thou knowest my simplenesse , and my faults are not hid from thee . 6 Let not them that trust in thee , O Lord God of hosts , be ashamed for my cause : let not them that seek thee , be confounded through me , O Lord God of Israel . 7 And why ? for thy sake have I suffered reproof : shame hath covered my face . 8 I am become a stranger unto my brethren : even an aliant unto my mothers children . 9 For the zeal of thy house hath even eaten me : and the rebukes of them that rebuked thee , are fallen upon me . 10 I wept and chastned my self with fasting : and that was turned to my reproof . 11 I put on sackcloth also : and they jested upon me . 12 They that sit in the gate speak against me : and the drunkards make songs upon me . 13 But Lord , I make my prayer unto thee : in an acceptable time . 14 Hear me , O God , in the multitude of thy mercy : even in the truth of thy salvation . 15 Take me out of the mire that I sink not : oh let me be delivered from them that hate me , and out of the deep waters . 16 Let not the water-floud drown me , neither let the deep swallow me up : and let not the pit shut her mouth upon me . 17 Hear me , O Lord , for thy loving kindnesse is comfortable : turn thee unto me according to the multitude of thy mercies . 18 And hide not thy face from thy servant , for I am in trouble : oh haste thee , and hear me . 19 Draw nigh unto my soul , and save it : oh deliver me , because of mine enemies . 20 Thou hast known my reproof , my shame , and my dishonour : mine adversaries are all in thy sight . 21 Thy rebuke hath broken my heart , I am full of heavinesse : I looked for some to have pity on me , but there was no man , neither found I any to comfort me . 22 They gave me gall to eat : and when I was thirsty , they gave me vinegar to drink . 23 Let their table be made a snare to take themselves withall : and let the things ( that should have been for their wealth ) be unto them an occasion of falling . 24 Let their eyes be blinded that they see not : and ever bow down their backs . 25 Poure out thine indignation upon them : and let thy wrathfull displeasure toke hold of them . 26 Let their habitation be void : and no man to dwell in their tents . 27 For they persecute him whom thou hast smitten : and they talk how they may vex them whom thou hast wounded . 28 Let them fall from one wickednesse to another : and not come into thy righteousnesse . 29 Let them be wiped out of the book of the living : and not bee written among the righteous . 30 As for me , when I am poor and in heavinesse : thy help ( O God ) shall lift me up . 31 I will praise the name of God with a song : and magnifie it with thanksgiving . 32 This also shall please the Lord : better then a bullock , that hath horns and hoofs . 33 The humble shall consider this , and be glad : seek ye after God , and your soul shall live . 34 For the Lord heareth the poor : and despiseth not his prisoners . 35 Let heaven and earth praise him : the sea , and all that moveth therein 36 For God will save Sion , and build the Cities of Juda : that men may dwell there , and have it in possession . 37 The posterity also of his servants shall inherit it : and they that love his name , shall dwell therein . The Prayer . O Blessed Jesu , whose loving kindnesse is comfortable , who for our sakes didst taste vineger and gall that thou mightest redeem us from the bitternesse of death and sin , and establish to thy self a Church in holy Religion , and defend it with thy favour and power : have mercy upon thy servants , who suffer from the hands of their enemies , for the testimony of a good conscience , and the doctrines of a Cath●like faith . Let not them that trust in thee , O Lord God of hosts , be ashamed , but let them , who for thy sake have suffered reproof , be delivered from them that hate them , and from the deep waters of persecutions and discomforts , that we and all thy faithfull people , being saved from our enemies , may praise thee and thy faithfulnesse in this world , and may finally inherit the land of promise , which thou hast made to all that suffer persecution for a cause of righteousnesse , even the possession of thine inheritance , thy Kingdome in Heaven , where thou livest and reignest ever one God world without end . Amen . PSALME 70. A prayer to God for blessings upon faithfull people , and deliverance from our enemies . HAste thee , O God , to deliver me : make haste to help me , O Lord. 2 Let them be ashamed and confounded that seek after my soul : let them be turned backward and put to confusion , that wish me evill . 3 Let them ( for their reward ) be soon brought to shame : that cry over me , There , there . 4 But let all those that seek thee , be joyfull and glad in thee : and let all such as delight in thy salvation , say alway , The Lord be praised . 5 As for me , I am poor and in misery : haste thee unto me ( O God. ) Thou art my helper and my redeemer : O Lord , make no long tarrying . The Prayer . O Lord God our Helper and Redeemer , have mercy upon us , and all thy faithful people : make haste & help us , O God , against all those that seek after our souls to do us mischief : make us to delight in thee , to wait for thy salvation , to trust in thy mercies , to rejoyce in thy excellencies and perfection : that our feet being directed by thy guidance , our weaknesses strengthened by thy power , our sins pardoned by thy mercies , and our souls justified by thy free grace , we may always give thee praise with the humble addresses of devotion and thankfulnesse , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 71. A Prayer for the continuance of Gods favours to us , even to our old age , and a longing for a happy departure . IN thee , O Lord , have I put my trust , let me never be put to confusion : but rid me and deliver me in thy righteousnesse , encline thine ear unto me , and save me . 2 Be thou my strong hold , whereunto I may alway resort : thou hast promised to help me , for thou art my house of defence , and my castle . 3 Deliver me , O my God , out of the hand of the ungodly : out of the hand of the unrighteous and cruell man. 4 For thou , O Lord God , art the thing ●hat I long for : thou art my hope even from my youth . 5 Through thee have I been holden up ev●r since I was born : thou art he that took me out of my mothers womb , my praise shall be alway of thee . 6 I am become as it were a monster unto many : but my sure trust is in thee . 7 O let my mouth be filled with thy praise : ( that I may sing of thy glory ) and honour all the day long . 8 Cast me not away in the time of age : forsake mee not when my strength faileth me . 9 For mine enemies speak against me , and they that lay wait for my soul , take their counsell together , saying : God hath forsaken him , persecute him , and take him , for there is none to deliver him . 10 Goe not f●rre from me , O God : my God haste thee to help me . 11 Let them be confounded and perish , that are against my soul : let them be covered with shame and dishonour , that seek to do me evill . 12 As for me , I will patiently abide alway : and will praise thee more ●nd more . 13 My mouth shall daily speak of thy righteousnesse and salvation : for I know no end thereof . 14 I will goe forth in th● strength of the Lord God : and will make mention of thy righteousnesse onely . 15 Thou , O God , hast taught me from my youth up untill now : therefore will I tell of thy wondrous works . 16 Forsake me not , O God , in mine old age , when I am gray-headed : untill I have shewn thy strength unto this generation , and thy power to all them that are yet for to come . 17 Thy righteousnesse , O God , is very high : and great things are they that thou hast done , O God , who is like unto thee ? 18 O what great troubles and adversities hast thou shewed me , and yet didst thou turn and refresh mee : yea , and broughtest mee from the deep of the earth again ! 19 Thou hast brought me to great honour : and comforted me on every side . 20 Therefore will I praise thee and thy faithfulnesse ( O God ) playing upon an instrument of musick : unto thee will I sing upon the harp , O thou holy one of Israel . 21 My lips will be fain when I sing unto thee : and so will my soule whom thou hast delivered . 22 My tongue also shall talk of thy righteousnesse all the day long : for they are confounded and brought unto shame that seek to do me evill . The Prayer . O Lord God our house of defence and our Castle , who by thy mercies and thy loving Spirit , hast taught us and led us in thy ways , from our first years until now , thou hast brought us to great honour , even the honour of being Christians , the honour of adoption to be thy Children , and heirs of thy glorious promises , coheirs with thy Son Jesus Christ , and hast comforted us on every side , with a continuall stream of thy mercies and refreshments : give us thy grace that we may love thee , and long for thee above all the things of this World : and as thou hast holden us up ever since we were born , so let thy mercy go along with us all our days . Cast us not away in the time of age , and give us grace that we may never cast thee or thy Laws from us . Let not thy grace , and the ghostly strength we derive from thee , forsake us when our naturall strength fails us , but let our spirit grow upon the disadvantages of the flesh , and begin to receive the happiness of eternity , by an absolute conquest over the weakned and decaying body ; that after we have by thy aid passed through the great troubles and adversities thou shewest unto all thy Children in this world , we may lie down in righteousnesse and with thy favour : that when thou bringest us out from the deep of the earth again , we may have a joyfull resurrection to the society of Saints and Angels , and the full fruition of our Lord and Saviour Jesus Christ. Amen . PSALME 72. A Prayer for the exaltation and propagation of Christs Kingdome . GIve the King thy judgements ( O God : ) and thy righteousnesse unto the Kings son . 2 Then shall he judge the people according unto right : and defend the poor . 3 The mountains also shall bring peace : and the little hils righteousnesse unto the people . 4 He shall keep the simple folk by their right : defend ●he children of the poor , and punish the wrong doer . 5 They shall fear thee as long as the sunne and moon endureth , from one generation to another . 6 He shall come down like the rain into a fleece of wooll : even as the drops that water the earth . 7 In his time shall the righteous flourish : yea , and abundance of peace , so long as the moon endureth . 8 His dominion shall be also from the one sea to the other : and from the floud unto the worlds end . 9 They that dwell in the wildernesse shall kneel before him : his enemies shall lick the dust . 10 The kings of Tharsis and of the Isles shall give presents : the kings of Arabia and Saba shall bring gifts . 11 All kings shall fall down before him : all nations shall doe him service . 12 For he shall deliver the poor when he crieth : the needy also , and him that hath no helper . 13 He shall be favourable to the simple and needy : and ●hall preserve the souls of the poor . 14 Hee shall deliver their soules from falshood and wrong : and dear shall their bloud be in his sight . 15 He shall live , and unto him shall be given of the gold of Arabia : prayer shall be made ever unto him , and daily shall he be praised . 16 There shall be an heap of corn in the earth high upon the hils : his fruit shall shake like Libanus , and shall be green in the city , like grasse upon the earth . 17 His name shall endure for ever , his name shall remain under the sun among the posterities : which shall be blessed through him , and all the heathen shall prais● him . 18 Blessed be the Lord God , even the God of Israel : which onely doth wondrous things . 19 And blessed be the name of his majesty for ever : and all the earth shall be filled with his majesty . Amen , Amen . The Prayer . O Blessed Jesu , who didst descend from heaven into the womb of the blessed Virgin , like rain into a fleece of wooll , thou that punishest the wrong doer , and defendest the children of the poor , and them that have no helper ; have mercy upon thy Holy Church , be pleased by her ministery to extend thy blessings and thy dominion from the one Sea to the other , even unto the worlds end , that all Kings of the earth may fall down before thee , and all Nations may do thee service . Make thy righteous people to flourish , and so subdue their enemies under them , delivering them from falshood and wrong , that they may be blessed with abundance of Peace , and be satisfied with thy righteousnesse and salvation through thy mercies , O blessed Saviour and Redeemer Jesu . Amen . Evening Prayer . PSALME 73. A Prayer that we may have our portion in God , and not in the good things of the men of this world . TRuly God is loving unto Israel : even unto such as are of a clean heart . 2 Neverthelesse my feet were almost gone : my treadings had welnigh slipt . 3 And why ? I was grieved at the wicked : I doe also see the ungodly in such prosperity . 4 For they are in no perill of death : but are lusty and strong . 5 They come in no misfortune like other folk : neither are they plagued like other men . 6 And this is the cause that they be so holden with pride : and overwhelmed with cruelty . 7 Their eyes swell with fatnesse : and they doe even what they lust . 8 They corrupt other , and speak of wicked blasphemy : their talking is against the most Highest . 9 For they stretch forth their mouth unto the heaven : and their tongue goeth through the world . 10 Therefore fall the people unto them : and thereout suck they no small advantage . 11 Tush ( say they ) how should God perceive it : is there knowledge in the most Highest ? 12 Lo , these are the ungodly , these prosper in the World , and these have riches in possession : and I said , Then have I cleansed my heart in vain , and washed my hands in innocency . 13 All the day long have I been punished : and chastened every morning . 14 Yea , and I had almost said even as they : but lo , then should I have condemned the generation of thy children . 15 Then thought I to understand this : but it was too hard for me . 16 Untill I went into the sanctuary of God : then understood I the end of these men . Namely , how thou dost set them in slippery places : and castest them down , and destroyest them . 18 Oh how suddenly doe they consume : perish , and come to a fearfull end ! 19 Yea , even like as a dream when one awaketh : so shalt thou make their image to vanish out of the City . 20 Thus my heart was grieved : and it went even through my reins . 21 So foolish was I and ignorant : even as it were a beast before thee . 22 Neverthelesse I am alway by thee : for thou hast holden me by my right hand . 23 Thou shalt guide me with thy couns●ll : and after that receive me with glory . 24 Whom have I in heaven but thee : and there is none upon earth that I desire in comparison of thee . 25 My flesh and my heart faileth : but God is the strength of my heart , and my portion for ever . 26 For lo , they that forsake thee , shall perish : thou hast destroyed all them that commit fornication against thee . 27 But it is good for me to hold me fast by God , to put my trust in the Lord God : and to speak of all thy works ( in the gates of the daughter of Sion . ) The Prayer . O Lord God who art loving unto all thy Church , even unto all such as are of a clean heart , give unto us hearts humble and mercifull , that we may never be holden with pride , nor overwhelmed with cruelty ; and sanctifie our words and lips , that we may never blaspheme thy holinesse , nor our talking be ever against thee , or thy honour . O God most Highest , give unto us such religious and mortified affections , that we may never thirst after the temporall advantages and prosperities of the wicked : set not our feet in slippery places , lest we be suddenly cast down , and have our portion in the lot of the wicked , who perish and come to a fearfull end : guide us with thy ●ounsell , that we holding us fast by thee , and putting our trust in thee , ô God , thou mayest be the strength of our hearts , the hope of our souls , and the ground of all our confidence and content in this life , and after this life is ended , thou maiest receive us with glory , and be our portion for ever , through Jesus Christ our Lord. Amen . PSALME 74. A Prayer against Sacrilegious persons , and all the Enemies of the Church . O God wherefore art thou absent from us so long : why is thy wrath so hot against the sheep of thy pasture ? 2 O think upon thy congregation : whom thou hast purchased and redeemed of old . 3 Think upon the tribe of thy inheritance : and mount Sion wherein thou hast dwelt . 4 Lift up thy feet , that thou maist utterly destroy every enemy : which hath done evill in thy sanctuary . 5 Thine adversaries roar in the midst of thy congregations : and set up their banners for tokens . 6 He that hewed timber afore out of the thick trees : was known to bring it to an excellent work . 7 But now they break down all the carved work thereof : with axes and hammers . 8 They have set fire upon thy holy places : and have defiled the dwelling place of thy name , even unto the ground . 9 Yea , they said in their hearts , Let us make havock of them altogether : thus have they burnt up all the house● of God in the land . 10 We see not our tokens , there is not one Prophet more : no not one is there among us that understandeth any more . 11 O God , how long shall the adversary do this dishonour : how long shall the enemy blaspheme thy name , for ever ? 12 Why withdrawest thou thy hand : why pluckest not thou thy right hand out of thy bosome to consume the ●nemy ? 13 For God is my King of old : the help that is done upon earth , he doth it himself . 14 Thou diddest divide the sea through thy power : thou brakest the heads of the dragons in the waters . 15 Thou smotest the heads of leviathan in pieces : and gavest him to be meat for the people in the wildernesse . 16 Thou broughtest out fountains and waters out of the hard rocks : thou driedst up mighty waters . 17 The day is thine , and the night is thine : thou hast prepared the light and the sunne . 18 Thou hast set all the borders of the earth : thou hast made summer and winter . 19 Remember this , O Lord , how the enemy hath rebuked : and how the foolish people have blasphemed thy name . 20 O deliver not the soule of thy turtle dove unto the multitude of the enemies : and forget not the congregation of the poor for ever . 21 Look upon the covenant : for all the earth is full of darknesse , and cruell habitations . 22 Oh let not the simple go away ashamed : but let the poor and needy give praise unto thy name . 23 Arise , O God , maintain thine own cause : remember how the foolish man blasphemeth thee daily . 24 Forget not the voyce of thine enemies : the presumption of them that hate thee , increaseth ever more and more . The Prayer . O Lord God Blessed Jesu , who with thy precious bloud hast purchased to thy self , and redeemed a Church , that it should serve thee in holinesse and righteousnesse , being delivered from fear of all their adversaries , forget not the congregation of thy poor people for ever , maintain thine own cause , deliver the soul of thy Turtle dove from the multitude of her enemies . Preserve with thy right hand all the places appointed for thy publike service , let a guard of flaming Cherubins ( as at the gate of Paradise ) stand sentinell , and keep from the invasions of sacrilegious persons , and the pollutions of all impure Church-robbers , all thy dwelling places , that thou mayest for ever dwell among us , defending the poor , bringing help to all thy people , and particular blessings and assistances to the tribe of thine own inheritance , which thou hast sanctified to thy worship and service , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 75. A Prayer against the terrors of the day of Judgement . VNto thee ( O God ) doe we give thanks : yea , unto thee doe we give thanks . 2 Thy name also is so nigh : and that do thy wondrous works declare . 3 When I receive the congregation : I shall judge according unto right . 4 The earth is weak , and all the inhabiters thereof : I bear up the pillars of it . 5 I said unto the fools , Deal not so madly : and to the ungodly , Set not up your horn . 6 Set not up your horn on high : and speak not with a stiffe neck . 7 For promotion cometh neither from the East nor from the West : nor yet from the South . 8 And why ? God is the judge : he putteth down one , and setteth up another . 9 For in the hand of the Lord there is a cup , and the wine is red : it is full mixt , and he poureth out of the same . 10 As for the dregs thereof : all the ungodly of the earth shall drink them , and suck them out . 11 But I will talk of the God of Jacob : and praise him for ever . 12 All the horns of the ungodly also will I break : and the horns of the righteous shall be exalted . The Prayer . O Lord God the Judge of all the world , from whom commeth all promotion and all punishment , have mercy upon us now , at the hour of death , and in the day of Judgement , when thou shalt judge all the congregations of men and Angels according unto right : O give us grace to expect thy comming in humility and charity , that we be not stiffe-necked and exalted in our own opinions and conceptions , but may submit to thy yoke with meeknesse and obedience , that when thou shalt pour forth the cup of thy vengeance upon the ungodly , we may not drink or tast of the dregs of it , but may sit down at thy Table in the Supper of the Lamb , and be satisfied with the blessings of eternity , through Jesus Christ our Lord. Amen . PSALME 76. A prayer that we may fear Gods Judgements , and be freed from the terrors of men . IN Jury is God know : his name is great in Israel . 2 At Salem is his tabernacle : and his dwelling in Sion . 3 There brake he the arrows of the bow : the shield , of sword , and the battell . 4 Thou art of more honour and might : then the hils of the robbers . 5 The proud are robbed , they have slept their sleep : and all the men ( whose hands were mighty ) have found nothing . 6 At thy rebuke ( O God of Jacob : ) both the chariot and horse are fallen . 7 Thou , even thou art to be feared : and who may stand in thy sight when thou art angry ? 8 Thou didst cause thy judgement to be heard from heaven : the earth trembled and was still . 9 When God arose to judgement : and to help all the meek upon earth . 10 The fiercenesse of man shall turn to thy praise : and the fiercenesse of them shalt thou refrain . 11 Promise unto the Lord your God , and keep it , all ye that be round about him : bring presents unto him that ought to be feared . 12 He shall refrain the spirit of Princes : and is wonderfull among the Kings of the earth . The Prayer . O Lord God , whose dwelling is in heaven , and thy Name is great in all the world , plant the dread and reverence of thee and thy power in our hearts : let thy threatnings and thy judgements which are heard from heaven , and executed upon disobedient and gainsaying people , make us to tremble at the remembrance of our sins , and in the consideration of our weaknesses and demerits : and let thy mercies and the remembrance of thy infinite loving kindnesses make our hearts still , full of eavennesse and tranquillity , that we may not fear the fiercenesse of man , or the wrath of those , whose spirits thou canst refrain , lest we be disturbed in our duties towards thee , but let us so fear thee , that we may never offend against thee , but may passe from fear to love , from apprehensions of thy wrath , to the sense and comforts of thy mercies , through Jesus Christ our Lord. Amen . PSALME 77. A Prayer that the experience of Gods goodnesse may produce hope in us , and remove from us all fearfulnesse and doubting . I Will cry unto God with my voyce : even unto God will I cry with my voyce , and he shall hearken unto me . 2 In the time of my trouble I sought the Lord : my sore ran and ceased not , in the night season my soul refused comfort . 3 When I am in heavinesse I will think upon God : when my heart is vexed , I will complain . 4 Thou holdest mine eyes waking : I am so feeble that I cannot speak . 5 I have considered the dayes of old : and the yeares that are past . 6 I call to remembrance my song : and in the night I commune with mine own heart , and search out my spirits . 7 Will the Lord absent himself for ever : and will hee be no more intreated ? 8 Is his mercy clean gone for ever : and is his promise come utterly to an end for evermore ? 9 Hath God forgotten to be gracious : and will he shut up his loving kindnesse in displeasure ? 10 And I said , It is mine own infirmity : but I will remember the yeares of the right hand of the most highest . 11 I will remember the works of the Lord : and call to minde thy wonders of old time . 12 I will think also of all thy works : and my talking shall be of thy doings . 13 Thy way , O God , is holy : who is so great a God ( as our God ? ) 14 Thou art the God that doth wonders : and hast declared thy power among the people . 15 Thou hast mightily delivered thy people : even the sons of Jacob and Joseph . 16 The waters saw thee , O God , the waters saw thee , and were afraid : the depths also were troubled . 17 The clouds poured out water , the aire thundred : and thine arrows went abroad . 18 The voyce of thy thunder was heard round about : the lightnings shone upon the ground , the earth was moved , and shook withall . 19 Thy way is in the sea , and thy paths in the great waters : and thy footsteps are not known . 20 Thou leddest thy people like sheep : by the hand of Moses and Aaron . The Prayer . O God who dost wonders , and hast declared thy power amongst all people , let the observation of thy mercies , and loving kindnesses , make such deep impression in our hearts and memories , that when we are in heavinesse , we may remember the years of thy right hand , and call to mind the wonders of old time , that although thou somtimes withdrawest the brightnesse of thy countenance from us , and shuttest up thy loving kindnesse in a short displeasure , yet the experience of thy old mercies , which never fail , may sustain our infirmities , and the expectation of thy loving kindnesses , may cure all our impatience , till in thy due time , the sense of thy favours may actually relieve all our distresses , and thy right hand lead us like sheep into the folds of eternall rest and security , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 78. A Commemoration of Gods blessings to his Church of old , of his Judgements upon sinners , and his mercies to the penitent . HEar my law , O my people : encline your eares unto the words of my mouth . 2 I will open my mouth in a parable : I will declare hard sentences of old . 3 Which we have heard and known : and such as our fathers have told us . 4 That we should not hide them from the children of the generations to come : but to shew the honour of the Lord , his mighty and wonderfull works that hee hath done . 5 He made a covenant with Jacob , and gave Israel a law : which he commanded our forefathers to teach their children . 6 That their posterity might know it : and the children which were yet unborn . 7 To the intent that when they came up : they might shew their children the same . 8 That they might put their trust in God : and not to forget the works of God , but to keep his Commandements . 9 And not to be as their forefathers , a faithlesse and stubborn generation : a generation that set not their heart aright , and whose spirit cleaved not stedfastly unto God. 10 Like as the children of Ephraim : which being harnessed and carrying bows , turned themselves back in the day of battell . 11 They kept not the covenant of God : and would not walk in his law . 12 But forgat what he had done : and the wonderfull works that he had shewed for them . 13 Marvellous things did he in the sight of our forefathers in the land of Egypt : even in the field of Zoan . 14 He divided the sea , and let them goe through : he made the waters to stand on a heap . 15 In the day time also he led them with a cloud : and all the night through with a light of fire . 16 Hee clave the hard rocks in the wildernesse : and gave them drink thereof , as it had been out of the great depth . 17 He brought waters out of the stony rock : so that it gushed out like the rivers . 18 Yet for all this they sinned more against him : and provoked the most Highest in the wildernesse . 19 They tempted God in their hearts : and required meat for their lust . 20 They spake against God , also , saying : Shall God prepare a table in the wildernesse ? 21 He smote the stony rock indeed , that the water gushed out , and the streams flowed withall : but can he give bread also , or provide flesh for his people ? 22 When the Lord heard this he was wroth : so the fire was kindled in Jacob , and there came up heavy displeasure against Israel . 23 Because they beleeved not in God : and put not their trust in his help . 24 So he commanded the clouds above : and opened the doores of heaven . 25 He rained down Manna also upon them for to eat : and gave them food from heaven . 26 So man did eat Angels food : for he sent them meat enough . 27 He caused the east winde to blow under heaven : and through his power he brought in the south-west-winde . 28 He rained flesh upon them as thick as dust : and feathered fowls like as the sand of the sea . 29 He let it fall among their tents : even round about their habitation . 30 So they did eat and were well filled , for hee gave them their own desire : they were not dissapointed of their lust . 31 But while the meat was yet in their mouthes , the heavy wrath of God came upon them , and slew the wealthiest of them : yea , and smote down the chosen men that were in Israel . 32 But for all this they sinned yet more : and beleeved not his wondrous works . 33 Therefore their days did he consume in vanity : and their years in trouble . 34 When he slew them , they sought him : and turned them early , and enquired after God. 35 And they remembred that God was their strength : and that the high God was their Redeemer : 36 Neverthelesse , they did but flatter him with their mouth : and dissembled with him in their tongue . 37 For their heart was not whole with him : neither continued they stedfast in his covenant . 38 But he was so mercifull , that hee forgave their misdeeds : and destroyed them not . 39 Yea many a time turned he his wrath away : and would not suffer his whole displeasure to arise . 40 For he considered that they were but flesh : and that they were even a winde that passeth away , and cometh not again . 41 Many a time did they provoke him in the wildernesse : and grieved him in the desert . 42 They turned back and tempted God : and moved the holy One in Israel . 43 They thought not of his hand : and of the day when he delivered them from the hand of the enemy . 44 How hee had wrought his miracles in Egypt : and his wonders in the field of Zoan . 45 He turned their waters into bloud : so that they might not drink of the rivers . 46 He sent lice among them and devoured them up : and frogs to destroy them . 47 He gave their fruit unto the caterpiller : and their labour unto the grashopper . 48 He destroyed their vines with hailstones : and their mulberry trees with the frost . 49 He smote their cattell also with hailstones : and their flocks with hot thunderbolts . 50 He cast upon them the furiousnesse of his wrath , anger , displeasure , and trouble : and sent evil Angels among them . 51 He made a way to his indignation , and spared not their soul from death : but gave their life over to the pestilence . 52 And smote all the first-born in Egypt : the most principall and mightiest in the dwellings of Ham. 53 But as for his own people , hee led them forth like sheep : and carried them in the wildernesse like a flock . 54 He brought them out safely that they should not fear : and overwhelmed their enemies with the sea . 55 And brought them within the borders of his sanctuary : even to his mountain , which he purchased with his right hand . 56 He cast out the heathen also before them : caused their land to be divided among them for an heritage , and made the tribes of Israel to dwell in their tents . 57 So they tempted and displeased the most high God : and kept not his testimonies . 58 But turned their backs , and fell away like their forefathers : starting aside like a broken bow . 59 For they grieved him with their hill altars : and provoked him to displeasure with their images . 60 When God heard this , he was wroth : and took fore displeasure at Israel . 61 So that he forsook the tabernacle in Silo : even the tent that he had pitched among them . 62 He delivered their power into captivity : and their beauty into the enemies hand . 63 He gave his people over also unto the sword : and was wroth with his inheritance . 64 The fire consumed their young men : and their maidens were not given to marriage . 65 Their Priests were slain with the sword : and there were no widows to make lamentation . 66 So the Lord awaked as one out of sleep : and like a Giant refreshed with wine . 67 He smote his enemies in the hinder parts : and put them to a perpetuall shame . 68 He refused the tabernacle of Joseph : and chose not the tribe of Ephraim . 69 But chose the tribe of Juda : even the hill of Sion , which he loved . 70 And there he builded his temple on high : and laid the foundation of it like the ground which he hath made continually . 71 He chose David also his servant : and took him away from the sheepfolds . 72 As he was following th● ewes great with young ones , he took him : that he might feed Jacob his people , and Israel his inheritance . 73 So he fed them with a faithfull and true heart : and ruled them prudently with all his power . The Prayer . O Lord God of our Fathers , God of Abraham , Isaac , and Jacob , thou that leddest thy people through the Wildernesse with a light and with a cloud , and with thy bright Angel , for their sakes turning rocks into a springing well , and making the Sea and the River become dry land , so making demonstration of the greatnesse of thy mercy , by the greatnesse of thy miracles , and didst still go on to make all thy creatures leave their natures to serve them , even then when they tempted and provoked thee ten times in the desert : O be pleased to do unto us as thou didst to them : lead us through the desert of this World with the light of thy holy Spirit ; and from the rock , which for our sakes thou didst smite with thy heavy rod , the rock Christ Jesus , let water and bloud stream forth , to cleanse and to refresh us . Give us of the bread that came down from heaven , the flesh of thy dear Son to eat , that we being purified by his bloud , and nourished by that celestiall Manna , our hearts may be set aright , and our spirits may cleave stedfastly unto thee , O God , that we may remember thy works , and trust in thy mercies , and may keep thy Commandements . O never let the fire of thy wrath be kindled towards us , nor thy heavy displeasure come up against us ; let us not consume our days in folly and vanity , lest our years be spent in trouble , but when through infirmity we fall , let thy gentle correction call us home , that we may turn us early , and seek after thee our God , who art our strength and our mercifull Redeemer , that we may never feel the furiousnesse of thy eternall wrath , nor have our portion amongst the evill Angels , but may be conducted by thy mercies and providence , to the border of thy sanctuary , and to the mountain where thou reignest over all the creatures , one God world without end . Amen . Morning Prayer . PSALME 79. A Prayer that God would deliver his Church from the cruelty of all her persecutors . O God , the heathen are come into thine inheritance : thy holy temple have they defiled , and made Jerusalem an heap of stones . 2 The dead bodies of thy servants have they given to be meat unto the fowls of the air● : and the flesh of thy saints unto the beasts of the ●and . 3 Their bloud have they shed like water on every side of Ierusalem : and there was no man to bury them . 4 Wee are become an open shame to our enemies : a very scorn and derision unto them that are round about us . 5 Lord , how long wilt thou be angry : shall thy jealousie burn like fire for ever ? 6 Pour out thine indignation upon the heathen that have not known thee : and upon the Kingdomes that have not called upon thy name . 7 For they have devoured Jacob : and laid waste his dwelling place . 8 O remember not our old sinnes , but have mercy upon us , and that soone : for we are come to great misery . 9 Help us , O God of our salvation , for the glory of thy name : O deliver us , and be mercifull unto our sinnes for thy names sake . 10 Wherefore do the heathen say : Where is now their God ? 11 O let the vengeance of thy servants bloud that is shed : be openly shewed upon the heathen in our sight . 12 O let the sorrowfull sighing of the prisoners come before thee : according to the greatn●sse of thy power preserve thou those that are appointed to die . 13 And for the blasphemy wherewi●h our neighbours have blasphemed thee : reward thou them ( O Lord ) seven fold into their bosome . 14 So we that be thy people , and sheep of thy pasture , shall give thee thanks for ever : and will alway be shewing forth thy praise from generation to generation . The Prayer . O Lord God of thine inheritance , who conveyest many blessings to the children of men , by the prayers and ministery of thy Church , let our prayers obtain of thee mercies and deliverances for her . O Lord thou hast planted thy Church in the humility , and poverty , and death of thy Son , thou hast watered it with the bloud of thy Apostles and Martyrs , thou hast made it flourish , and spread forth its branches , by the warmth , and heat , and graces of thy holy Spirit , and hast according to thy promise , still preserved it in the midst of all enmities and disadvantages . Thy Laws and righteous Commandements have been a scorn and derision to Jews and Gentiles , the flesh of thy servants have been meat for the beasts of the Land , and still she wears the purple robe of mockery , and the crown of thorns which at first she took from the head and side of her dearest Lord : At last , O Lord , be gracious unto thine inheritance , help us , ô God of our salvation , for the glory of thy Name , let not thine enemies devour the Church , and lay waste her dwelling places : be mercifull unto our sins , preserve all those that by malice of their enemies are appointed to death , or prison , or any other misery : let us still enjoy the freedom of thy Gospel , the food of thy word , the sweet refreshings of thy Sacraments , publike Communions in thy Church , and all the benefits of the society of Saints , and let not our sins cause thee to remove the Candlestick from us , but make thy people and the sheep of thy pasture secure and glad in thy salvation , that we may shew forth thy praise in this world , and in the world to come , through Jesus Christ our Lord. Amen . PSALME 80. A Prayer for the Church . HEar me , O thou Shepheard of Israel , thou that leadest Joseph like a sheep : shew thy self also thou that sittest upon the cherubims . 2 Before Ephraim , Benjamin , and Manasses : stirre up thy strength , and come and help us . 3 Turn us again , O God : shew the light of thy countenance , and we shall be whole . 4 O Lord God of hosts : how long wilt thou be angry with thy people that prayeth ? 5 Thou feedest them with the bread of teares : and givest them plenteousnesse of tears to drink . 6 Thou hast made us a very strife unto our neighbours : and our enemies laugh us to scorn . 7 Turn us again thou God of hosts : shew the light of thy countenance , and we shall be whole . 8 Thou hast brought a vine out of Egypt : thou hast cast out the heathen , and planted it . 9 Thou madest room for it : and when it had taken root , it filled the land . 10 The hils were covered with the shadow of it : and the boughs thereof were like the goodly cedar-trees . 11 She stretched out her branches unto the sea : and her boughs unto the river . 12 Why hast thou then broken down her hedge : that all they that goe by , pluck off her grapes ? 13 The wilde bore out of the wood doth ro●t it up ▪ and the wilde beasts of the field devoure it . 14 Turn thee again , thou God of hosts , look down from heaven : behold , and visit this vine . 15 And the place of the vineyard that thy right hand hath planted : and the branch that thou madest so strong for thy self . 16 It is burnt with fire , and cut down : and they shall perish at the rebuke of thy countenance . 17 Let thy hand be upon the man of thy right hand : and upon the sonne of man whom thou madest so strong for thine own self . 18 And so will not we go back from thee : O let us live , and we shall call upon thy name . 19 Turn us again , O Lord God of hosts : shew the light of thy countenance , and we shall be whole . The Prayer . O Thou Shepheard of Israel , thou that fittest upon the Cherubims , stirre up thy strength , and come and help thy people that prayeth unto thee for mercy and protection . Thou hast made affliction the portion of thy children in this life , thou feedest them with bread of tears , and givest them plenteousnesse of teares to drink ; yet bee pleased to shew the light of thy countenance upon us , to lighten our darknesses , to relieve ou● miseries , to heal our sicknesses , and let not thy Church become a strife unto her neighbours , but reunite her divisions , and make her not a prey to them that would devour her , and then laugh her to scorn . O Lord fiedge her about with thy mercies , with the custody of Angels , with the patronage of Kings and Princes , with the hearts and hands of Nobles , and the defence of the whole secular arm , lest the wilde beasts of the field pluck off her grapes , destroy the vintage , and root up the vine it self : but let her so flourish under the beams of thy favour and providence , that it may take root and spread and fill all lands , that the name of the man of thy right hand , the God and Man Christ Jesus may be glorified , thy Church enlarged and defended , and we blessed with thy health and salvation . Grant this , O Lord , for Jesus Christ his sake our only Saviour and Redeemer . Amen . PSALME 81. A Festivall song , and a Prayer for the grace and blessings of obedience to Gods Laws . SIng we merrily unto God our strength : make a chearfull noise unto the God of Jacob. 2 Take the psalm , bring hither the tabret : the merry harp with the lute . 3 Blow up the trumpet in the new moon : even in the time appointed , and upon our solemne feast day . 4 For this was made a statute for Israel : and a law of the God of Jacob. 5 This he ordained in Joseph for a testimony : when he came out of the land of Egypt , and had heard a strange language . 6 I eased his shoulder from the burden : and his hands were delivered from making the pots . 7 Thou calledst upon me in troubles , and I delivered thee : and heard thee what time as the storm fell upon thee . 8 I proved thee also : at the waters of strife . 9 Hear , O my people , and I will assure thee , O Israel : if thou wilt hearken unto me . 10 There shall no strange god be in thee : neither shalt thou worship any other god . 11 I am the Lord thy God , which brought thee out of the land of Egypt : open thy mouth wide , and I shall fill it . 12 But my people would not hear my voyce : and Israel would not obey me . 13 So I gave them up unto their own hearts lust : and let them follow their own imaginations . 14 O that my people would have hearkned unto me : for if Israel had walked in my waies , 15 I should soon have put down their en●mies : and ●urned my hand against their adversaries . 16 The haters of the Lord should have been found liers : but their time should have endured for ever . 17 He should have fed them also with the finest wheat-floure : and with hony out of the stony rock should I have satisfied thee . The Prayer . O Lord God our strength , whose mercies are infinite , whose Majesty is glorious , whose goodnesse is amiable above all the excellencies in the world , enlarge our hearts with joy and rejoycings in thy glories , open our mouths wide , and fill our lips with thy praises , that upon the solemne feast days we may commemorate thy excellencies and mercies , and the great mysteries of our redemption and Religion , adoring thee with thanks and joyfulnesse , who art mysterious in thy words , and marvellous and mercifull in all thy works : and that we may in the best manner expresse our thankfulnesse to thee , give us thy grace that we may hear thy voice , that we may obey thee and walk in thy Laws , that we follow not our own imaginations , nor be given to our own hearts lusts , but that we resigning our selves only to thy holy will and pleasure , thou mayest hear our prayers when ever any storm of trouble fals upon us , and turn thine hand against our adversaries , and that we being delivered from the burden of our sins , may be fed with the choicest of thy viands , and with food from the Rock Christ Jesus , even his most precious body and bloud , nourishing us up to life eternall , through the same Jesus Christ our Lord. Amen . Evening Prayer . PSALME 82. A prayer for the Princes and Judges of the world , that they may doe right judgement . GOd standeth in the congregation of Princes : he is a Judge among gods . 2 How long will ye give wrong judgement : and accept the persons of the ungodly ? 3 Defend the poor and fatherlesse : see that such as be in need and necessity , have right . 4 Deliver the outcast and poor : save them from the hand of the ungodly . 5 They will not be learned , nor understand , but walk on still in darknesse : all the foundations of the earth be out of course . 6 I have said , ye are gods : and yee all are children of the most Highest . 7 But ye shall die like men : and fall like one of the Princes . 8 Arise , O God , and judge thou the earth : for tho● shalt take all the heathen to thine inheritance . The Prayer . O Almighty Judge of Men and Angels , thou God of Gods , and Prince of Princes , let thy Spirit of anointing rest upon the Princes and Rulers within the pale of the Universall Church , and let thy righteousnesse and judgements guide all those that sit in the seat of the Judges , that they may minister justice and true judgement unto the people , defending and promoting the interests of true Religion , relieving the oppressed , encouraging vertue , and dishonouring vicious persons , delivering the poor , and saving them from the hand of the ungodly , that men may not walk on still in darknesse , but their evil deeds may be discovered and brought to light , that we may all live before thee in righteousnesse , expecting the great day of righteous judgement , which we ●egge we may all behold with confidence , receiving thy mercies , and beholding thy face in glory through Jesus Christ our Lord. Amen . PSALME 83. A Prayer against the enemies of the Church , particularly , sacrilegious persons . HOld not thy tongue , O God , keep not still silence : refrain not thy self , O God. 2 For lo , thine enemies make a murmuring : and they that hate thee have lift up their head . 3 They have imagined craftily against thy people : and taken counsell against thy secret ones . 4 They have said , Come , and let us root them out , that they be no more a people : and that the name of Israel may be no more in remembrance . 5 For they have cast their heads together with one consent : and are confederate against thee . 6 The tabernacles of the Edomites , and the Ismaelites : the Moabites and Hagarenes . 7 Gebal , and Ammon , and Amalek : the Philistines , with them that dwell at Tyre . 8 Assur also is joyned unto them : and have holpen the children of Lot. 9 But doe thou to them as unto the Madianites : unto Sisera , and unto Jabin , at the brook of Kison . 10 Which perished at Endor : and became as the dung of the earth . 11 Make them and their Princes like Oreb and Zeb : yea , make all their Princes like as Zeba and Salmana . 12 Which say , Let us take to our selves : the houses of God in possession . 13 O my God , make them like unto a wheel : and as the stubble before the winde . 14 Like as the fire that burneth up the wood : and a● the flame that consumeth the mountains . 15 Persecute them even so with thy tempest : and make them afraid with thy storm . 16 Make their faces ashamed , O Lord : that they may seek thy name . 17 Let them be confounded and vexed ever more and more : let them be put to shame and perish . 18 And they shall know that thou ( whose name is Jehovah : ) art onely the most highest over all the earth . The Prayer . O Lord God who wert known to thy people Israel by thy name Jehovah , thou art only the highest over all the earth , arise and defend thy people , and deliver thy secret ones from the murmurings , councels , and crafty imaginations of thine enemies against them . Fixe the foundations of the Church upon a Rock , and preserve thine inheritance in peace and safety . Infatuate the counsels , restrain the sacrilegious appetites of all such persons who would rob all thy houses , and take them to their own possession , and make their faces so ashamed and their hearts afraid , that they may return from covetousnesse and impiety , and seek thy Name , repenting of all their sins , and living in justice and religion , that at last they may come into an everlasting possession of thy house , and of thy Temple where thine Honour dwelleth and reigneth eternally world without end . Amen . PSALME 84. A Prayer of desire and longings after the joyes of Heaven . O How amiable are thy dwellings : thou Lord of hosts ! 2 My soul hath a desire and longing to enter into the courts of the Lord : my heart and my flesh rejoyce in the living God. 3 Yea , the sparrow hath found her an house , and the swallow a nest , where she may lay her young : even thy altars , O Lord of hosts , my King and my God. 4 Blessed are they that dwell in thy house : they will be alway praising thee . 5 Blessed is the man whose strength is in thee : in whose heart are thy ways . 6 Which going through the vale of misery , use it for a well : and the pools are filled with water . 7 They will goe from strength to strength : and unto the God of gods appeareth every one of them in Sion . 8 O Lord God of hosts , hear my prayer : hearken , O God of Jacob. 9 Behold , O God , our defender : and look upon the face of thine Anointed . 10 For one day in thy courts : is better then a thousand . 11 I had rather be a door-keeper in the house of my God : then to dwell in the tents of ungodlinesse . 12 For the Lord God is a light and defence : the Lord will give grace and worship , and no good thing shall hee withhold ftom them that live a godly life . 13 O Lord God of hosts : blessed is the man that putteth his trust in thee . The Prayer . O Lord God of ●●sts , who dwellest in the heavens , seated in essentiall and eternall felicities ; fill our hearts with desires and longings to enter into those Courts where thou sittest , attended with the beauteous orders of Angels , and millions of beatified spirits ; and that our desires may receive infinite satisfactions , give us thy help , that we going through the vale of misery ; the pools may be filled with water , our hearts and eyes may run over with tears of repentance , and overflow with sorrow and contrition for our sins , that we living a godly life , going from strength to strength , from vertue to vertue , at last we may appear in Sion unto the God of gods , beholding the face of thine Anointed , thy Christ , and our Jesus , and may dwell one day in thy Courts , even all the long day of eternity , through the same Jesus Christ our Lord. Amen . PSALME 85. A thanksgiving for Gods free mercy in the pardon of our sinnes , and a prayer for the continuance and increase of his mercies to us . LOrd , thou art become gracious unto thy land : thou ha●t turned away the captivity of Jacob. 2 Thou hast forgiven the offence of thy people : and ●overed all their sins . 3 Thou hast taken away all thy displeasure : and tur●ed thy self from thy wrathfull indignation . 4 Turn us then , O God our Saviour : and let thine ●nger cease from us . 5 Wilt thou be displeased at us for ever : and wilt thou stretch out thy wrath from one generation to another ? 6 Wilt thou not turn again and quicken us : that thy people may rejoyce in thee ? 7 Shew us thy mercy , O Lord : and grant us thy salvation . 8 I will hearken what the Lord God will say concerning me : for he shall speak peace unto his people , and to ●is saints , that they turn not again . 9 For his salvation is nigh them that fear him : that glory may dwell in our land . 10 Mercy and truth are met together : righteousnesse and peace have kiss●d each other . 11 Truth shall flourish out of the earth : and righteousnesse hath looked down from heaven . 12 Yea , the Lord shal shew loving kindnesse : and our land shall give her encrease . 13 Righteousnesse shall goe before him : and he shall direct his going in the way . The Prayer . O Most gracious God , who art reconciled unto us in our Saviour Jesus , having for his sake forgiven the offences of thy people & covered all their sins with the robe of his most immaculate sanctity and righteousnesse , let thy grace convert and quicken us , that we may rejoyce in thee and thy salvation , in faith of thy promises , in the hope of actuall communication of thy mercies to us , and in love to thee for so great blessings and redemption ; and when thou hast spoken peace unto our souls and reconciled us to thy self in the bloud of thy Son , give us the grace of perseverance that we may never turn again to folly , but may follow mercy and truth all our days , and at last be satisfied with thy righteousnesse and peace eternall , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 86. A Prayer for sanctity and preservation . BOw down thine ear , O Lord , and hear me : for I am poor and in misery . 2 Preserve thou my soule , for I am holy : my God save thy servant that putteth his trust in thee . 3 Be mercifull unto me , O Lord : for I will call daily upon thee . 4 Comfort the soul of thy servant : for unto thee ( O Lord ) do I lift up my soul. 5 For thou Lord art good and gracious : and of great mercy unto all them that call upon thee . 6 Give ear , Lord , unto my prayer : and ponder the voyce of my humble desires . 7 In the time of my trouble I will call upon thee : for thou hearest me . 8 Among the gods there is none like unto thee ( O Lord : ) there is not one that can do as thou doest . 9 All nations whom thou hast made , shall come and ●orship thee , O Lord : and shall glorifie thy Name . 10 For thou art great , and doest wondrous things : ●●ou art God alone . 11 Teach me thy way ( O Lord ) and I will walk in ●hy truth : O knit my heart unto thee , that I may fear thy Name . 12 I will thank thee , O Lord my God , with all my heart : and will praise thy Name for evermore . 13 For great is thy mercy toward me : and thou hast delivered my soul from the nethermost hell . 14 O God , the proud are risen against me : and the congregations of naughty men have sought after my soul , and have not set thee before their eyes . 15 But thou ( O Lord God ) art full of compassion ●nd mercy : long-suffering , plenteous in goodnesse and truth . 16 O turn thee then unto me , and have mercy upon me : give thy strength unto thy servant , and help the son of thine handmaid . 17 Shew some good token upon mee for good , that they which hate me , may see it , and be ashamed : because thou Lord hast holpen me , and comforted me . The Prayer . O Lord God , good and gracious , and of great mercy unto all them that call upon thee , give ear unto our prayers , & ponder the voice of our desires when ever we call upon thee in our trouble . Let the souls of thy servants be refreshed with thy comforts , and defend us from the congregations of proud and naughty men . Turn thee unto us with mercy , give thy strength unto us , teach us thy laws , make us to walk in thy truth , give us the fear of thy Name , and knit our hearts to thee with the indissoluble bands of charity and obedience , that our souls being saved from the nethermost hell , we may worship thee , O Lord , and glorifie thy name , who art full of compassion and mercy , long-suffering and plenteous in goodnesse and truth , which thou hast manifested to us in our deliverance and redemption , through Jesus Christ our Lord. Amen . PSALME 87. A contemplation of the excellencies of Sion , or the celestiall Jerusalem . HEr foundations are upon the holy hils : the Lord loveth the gates of Sion more then all the dwellings of Jacob. 2 Very excellent things are spoken of thee : thou city of God. 3 I will think upon Rahab and Babylon : with them that know thee . 4 Behold yee the Philistines also : and they of Tyre , with the Morians , lo , there was he born . 5 And of Sion it shall be reported , that he was born in her : and the most High shall stablish her . 6 The Lord shall rehearse it , when he writeth up the people : that he was born there . 7 The singers also and trumpeters shall be rehearse : all my fresh springs shall be in thee . The Prayer . O Lord God who dwellest in Sion , and delightest to have thy habitation in the hearts of men , thou hast built the Church as a City upon a hill , and laid the foundation of it upon the Apostles and Prophets , Jesus Christ being the chief Corner-stone , make us to be a spirituall building fit for thy habitation , and a residence for thy holy Spirit , grounding us in faith , building us up in hope , and perfecting us in charity , that we being joyned in the communion of Saints , in the union of the holy Catholique Church militant on earth , may all partake of the blessings of thy Church triumphant in the City of thee our God , in the celestiall Jerusalem , where thou livest and reignest ever one God world without end . Amen . PSALME 88. A Prayer in time of sicknesse and danger of death . O Lord God of my salvation , I have cryed day and night before thee : O let my prayer enter into thy presence , incline thine ear unto my calling . 2 For my soul is full of trouble : and my life draweth nigh unto hell . 3 I am counted as one of them that goe down into the pit : and I have been even as a man that hath no strength . 4 Free among the dead , like unto them that be wounded and lie in the grave : which be out of remembrance , and are cut away from thy hand . 5 Thou hast laid me in the lowest pit : in a place of darknesse , and in the deep . 6 Thine indignation lieth hard upon me : and thou hast vexed me with all thy storms . 7 Thou hast put away mine acquaintance far from me : and made me to be abhorred of them . 8 I am so fast in prison : that I cannot get forth . 9 My sight faileth for very trouble : Lord , I have called daily upon thee , I have stretched out my hands unto thee . 10 Doest thou shew wonders among the dead : or shall the dead rise up again and praise thee ? 11 Shall thy loving kindnesse be shewed in the grave : or thy faithfulnesse in destruction ? 12 Shall thy wondrous works be known in the dark : and thy righteousnesse in the land where all things are forgotten ? 13 Unto thee have I cried , O Lord : and early shall my prayer come before thee . 14 Lord , why abhorrest thou my soul : and hidest thou thy face from me ? 15 I am in misery , and like unto him that is at the point to die : ( even from my youth up ) thy terrours have I suffered with a troubled minde . 16 Thy wrathfull displeasure goeth over me : and the fear of thee hath undone me . 17 They came round about me dayly like water : and comp●ssed me together on every side . 18 My lovers and friends hast thou put away from me : and hid mine acquaintance out of my sight . The Prayer . O Lord God of our salvation , who for our sakes wert wounded and didst die and lie in the grave , but yet alone of all that ever died wert free among the dead , and by thine own power didst arise again with victory and triumph ; have mercy upon thy servant , for thine indignation lieth hard upon me , and thou hast vexed me with all thy storms ; my soul is full of trouble by reason of my sins , and my life draweth nigh unto the grave ; restore me unto thy favour , and let me not go down into the dark , nor my life into the place where all things are forgotten , but let me shew forth thy loving kindnesse amongst thy redeemed ones in the land of the living : for the living , the living he shall praise thee and confesse the holinesse and the mercies of thy holy Name . O hide not thou thy face from me , but give me health of body , and restore and preserve me in the life of righteousnesse , and so blesse me with opportunities of doing thee service , that I may redeem the time past , and by thy grace may grow rich in good works , always abounding in the work of the Lord , that when thou shalt demand my soul to be rendred up into thy hands , my soul may not be abhorred of thee , nor suffer thy terrors , but may feel an eternity of blessings in the resurrection of the just , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 89. A Prayer for the King in time of Wars or any publike calamity . MY song shall be alway of the loving kindnesse of the Lord : with my mouth will I ever be shewing thy truth from one generation to another . 2 For I have said , mercy shall be set up for ever : thy truth shalt thou stablish in the heavens . 3 I have made a covenant with my chosen : I have sworn unto David my servant . 4 Thy seed will I stablish for ever : and set up thy throne from one generation to another . 5 O Lord , the very heavens shall praise thy wondrous works : and thy truth in the congregation of the saints . 6 For who is he among the clouds : that shall be compared unto the Lord ? 7 And what is he among the gods : that shall be like unto the Lord ? 8 God is very greatly to be feared in the counsell of the Saints : and to be had in reverence of all them that are round about him . 9 O Lord God of hosts , who is like unto thee : thy truth ( most mighty Lord ) is on every side . 10 Thou rulest the raging of the sea : thou stillest the waves thereof when they arise . 11 Thou hast subdued Egypt , and destroyed it : thou hast scattered thine enemies abroad with thy mighty arm . 12 The heavens are thine , the earth also is thine : thou hast laid the foundation of the round world , and all that therein is . 13 Thou hast made the North and the South : Tabor and Hermon shall rejoyce in thy Name . 14 Thou hast a mighty arm : strong is thy hand , and high is thy right hand . 15 Righteousnesse and equity is the habitation of thy seat : mercy and truth shall goe before thy face . 16 Blessed is the people ( O Lord ) that can rejoyce in thee : they shall walk in the light of thy countenance . 17 Their delight shall be daily in thy Name : and in thy righteousnesse shall they make their boast . 18 For thou art the glory of their strength : and in thy loving kindnesse thou shalt lift up our horns . 19 For the Lord is our defence : the holy one of Israel is our King. 20 Thou spakest sometimes in vision unto thy Saints , and saidest : I have laid help upon one that is mighty , I have exalted one chosen out of the people . 21 I have found David my servant : with my holy oyle have I anointed him . 22 My hand shall hold him fast : and my arme shall strengthen him . 23 The enemy shall not be able to doe him violence : the son of wickednesse shall not hurt him . 24 I shall smite down his foes before his face : and plague them that hate him . 25 My truth also and my mercy shall be with him : and in my Name shall his horn be exalted . 26 I will set his dominion also in the sea : and his right hand in the flouds . 27 He shall call me , Thou art my Father : my God , and my strong salvation . 28 And I will make him my first-born : higher then the Kings of the earth . 29 My mercy will I keep for him for evermore : and my covenant shall stand fast with him . 30 His seed also will I make to endure for ever : and his throne as the days of heaven . 31 But if his children forsake my law : and walk not in thy judgements . 32 If they break my statutes , and keep not my commandements : I will visit their offences with the rod , and their sin with scourges . 33 Neverthelesse , my loving kindnesse will I not utterly take from him : nor suffer my truth to fail . 34 My covenant will I not break , nor alter the thing that is gone out of my lips : I have sworn once by my holinesse , that I will not fail David . 35 His seed shall endure for ever : and his seat is like as the sun before me . 36 He shall stand fast for evermore as the moon : and as the faithfull witnesse in Heaven . 37 But thou hast abhorred and forsaken thine anointed : and art displeased at him . 38 Thou hast broken the covenant of thy servant : and cast his crown to the ground . 39 Thou hast overthrown all his hedges : and broken down his strong holds . 40 All they that goe by spoil him : and hee is become a rebuke to his neighbours . 41 Thou hast set up the right hand of his enemies : and made all his adversaries to rejoyce . 42 Thou hast taken away the edge of his sword : and givest him not victory in the battell . 43 Thou hast put out his glory : and cast his throne down to the ground . 44 The days of his youth hast thou shortned : and covered him with dishonour . 45 Lord , how long wilt thou hide thy self , for ever : and shall thy wrath burn like fire ? 46 Oh remember how short my time is : wherefore hast thou made all men for nought ? 47 What man is he that liveth , and shall not see death : and shall he deliver his soul from the hand of hell ? 48 Lord , where are thy old loving kindnesses : which thou swarest unto David in thy truth ? 49 Remember ( Lord ) the rebuke that thy servants have : and how I doe bear in my bosome the rebukes of many people . 50 Wherewith thine enemies have blasphemed thee , and slandered the foot-steps of thine anointed : praised be the Lord for evermore . Amen , Amen . The Prayer . O Lord God of hosts , thou art greatly to be feared in the councell of the saints , and to be had in reverence of all the world , let thy strong hand and thy mighty arm bl●sse and preserve thine Anointed the King ; as thou hast exalted thy chosen from among the People , so let the greatnesse of thy blessings and assistances distinguish him from all the world : make his throne as the days of heaven , smite down his enemies before his face , let thy hand hold him fast that the enemy may not be able to do him violence , and let thine arm strengthen him that the sonnes of wickednesse may not hurt him . O do thou never put his glory out , nor cover him with dishonour , but give him victory in battels , honour and rejoycing in time of peace , confidence in thee , reverence amongst his people , and continuall defence in thy salvation , that when thou hast finished his days in peace and honour , his seed may be established in his throne and endure for ever like as the sun before thee . Grant this , O King of Kings , for his sake to whom thou hast given all power and dominion in heaven and earth , even our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 90. A meditation of death , and a prayer preparatory to it . LOrd , thou hast been our refuge : from one generation to another . 2 Before the mountains were brought forth , or ever the earth and the world were made : thou art God from everlasting , and world without end . 3 Thou turnest man to destruction : again thou sayest , Come again ye children of men . 4 For a thousand years in thy sight , are but as yesterday : seeing that is past as a watch in the night . 5 As soon as thou scatterest them , they are even as a sleep : and fade away suddenly like the grasse . 6 In the morning it is green , and groweth up : but in the evening it is cut down , dried up , and withered . 7 For wee consume away in thy displeasure : and are afraid at thy wrathfull indignation . 8 Thou hast set our misdeeds before thee : and our secret sins in the sight of thy countenance . 9 For when thou art angry , all our days are gone : we bring our years to an end , as it were a tale that is told . 10 The days of our age are threescore years and ten , and though men be so strong that they come to fourscore years : yet is their strength then but labour and sorrow , so soon passeth it away , and we are gone . 11 But who regardeth the power of thy wrath : for even thereafter as a man feareth , so is thy displeasure . 12 O teach us to number our days : that we may apply our hearts unto wisdome . 13 Turn thee again ( O Lord ) at the last : and be gracious unto thy servants . 14 O satisfie us with thy mercy , and that soon : so shall we rejoyce and be glad all the days of our life . 15 Comfort us again now after the time that thou hast plagued us : and for the years wherein we have suffered adversity . 16 Shew thy servants thy work : and their children t●y glory . 17 And the glorious majesty of the Lord our God be upon us : prosper thou the work of our hands upon us , O prosper thou our handy work . The Prayer . O Eternall God , whose beeing was before the mountains were brought forth , before the earth and the world were made , even from everlasting and world without end , have mercy upon us weak and impotent people , the children of men , who fade away suddenly like the grasse : remove our misdeeds from before thee , and our secret sins from the sight of thy countenance : be not angry with us , neither consume us in thy displeasure ; teach us to number all the days of our life , and to reckon on still to the day of death , that when our days are gone , and our years are brought to an end like a tale that is told , thou mayest turn unto us at the last , and be gracious unto us in the pardon of our sins , in the restraining the power and malice of all our ghostly enemies , in giving us opportunity of all spirituall assistances and advantages , that our lamps being trimmed and burning bright with charity and devotion , wee may enter into the bride-chamber , there for ever to behold the glorious majesty of our Lord and Saviour Jesus Christ. Amen . PSALME 91. A Prayer for protection in all dangers . WHoso dwelleth under the defence of the most High : shall abide under the shadow of the Alm●ghty . 2 I will say unto the Lord , Thou art my hope and my strong hold : my God , in him will I trust . 3 For he shall deliver thee from the snare of the hunter : and from the noisome pestilence . 4 He shall defend thee under his wings , and thou shalt be safe under his feathers : his faithfulnesse and truth shall be thy shield and buckler . 5 Thou shalt not be afraid for any terror by night : nor for the arrow that flieth by day . 6 For the pestilence that walketh in darknesse : nor for the sicknesse that destroyeth in the noon day . 7 A thousand shall fall beside thee , and ten thousand at thy right hand : but it shall not come nigh thee . 8 Yea , with thine eyes shalt thou behold : and see the reward of the ungodly . 9 For thou Lord art my hope : thou hast set thine house of defence very high . 10 There shall no evill happen unto thee : neither shall any plague come nigh thy dwelling . 11 For he shall give his Angels charge over thee : to keep thee in all thy ways . 12 They shall bear thee in their hands : that thou hurt not thy foot against a stone . 13 Thou shalt go upon the lion and adder : the young lion and the dragon shalt thou tread under thy feet . 14 Because he hath set his love upon me , therefore shall I deliver him : I shall set him up , because he hath known my name . 15 He shall call upon me , and I will hear him : yea , I am with him in trouble , I will deliver him , and bring him to honour . 16 With long life will I satisfie him : and shew him my salvation . The Prayer . O Lord God our hope and our strong hold , have mercy upon us , and defend us under the shadow of thy wings , that we trusting under thy defence , may by thy faithfulnesse and truth be covered as with a shield and buckler . Give thy Angels charge concerning us and our habitations , that we may be preserved and kept in all our ways that no evill happen u●to us , no plague come nigh our dwelling , no terrors of the night , no arrows of thy vengeance by day may disturb our peace or safety . Let thy ministring Spirits bear us in their hands , and keep us from precipice , f●om fr●cture of bones , from dislocations , noisome 〈◊〉 sharp diseases , stupidities , and deformities , that we may tread under our feet all the snares of the roaring lion and the great dragon the Devill , who seeks our bodily and ghostly hurt . Doe thou set thy love upon us , and deliver us from all our troubles , and at the end of our days shew us thy salvation , and satisfie us with long life , even of a blessed eternity in thy Kingdom , through Jesus Christ our Lord. Amen . PSALME 92. A meditation of the great works of God in the destruction of the wicked , and the preservation of the godly . IT is a good thing to give thanks unto the Lord : and to sing praises unto thy name , O most Highest . 2 To tell of thy loving kindnesse early in the morning : and of thy truth in the night season . 3 Upon an instrument of ten strings , and upon the lute : upon a loud instrument , and upon the harp . 4 For thou Lord hast made me glad through thy works : and I will rejoyce in giving praise for the operations of thy hands . 5 O Lord , how glorious are thy works : and thy thoughts are very deep . 6 An unwise man doth not well consider this : and a fool doth not understand it . 7 When the ungodly are green as the grasse , and when all the workers of wickednesse doe flourish : then shall they be destroyed for ever , but thou Lord art the most highest for evermore . 8 For lo , thine enemies ( O Lord ) lo thine enemies shall p●rish : and all the workers of wickedness shall be destoyed . 9 But mine horn shall bee exalted like the horn of an unicorn : for I am anointed with fresh oyle . 10 Mine eye also shall see his lust of mine enemies : and mine eare shall heare his desire of the wicked that rise up against me . 11 The righteous shall flourish like a palm-tree : and ●hall spread abroad like a cedar in Lebanus . 12 Such as be planted in the house of the Lord : shall flourish in the courts of the house of our God. 13 They also shall bring forth more fruit in their age : and shall be fat and well liking . 14 That they may shew how true the Lord my strength is : and that there is no unrighteousnesse in him . The Prayer . O Lord God , thou art the most highest for evermore , thy works are glorious , and thy thoughts are very deep , make our hearts and tongues loud instruments of thy praises , that we may tell of thy mercy in the morning , of thy truth in the night , and that we may rejoyce in giving thee thanks for the operations of thy hands all the days and nights of our life . Let thy mercifull kindnesse descend evermore upon the righteous , that they may flourish like a palm tree being continually watered with the dew of temporall and spirituall blessings , and may bring forth fruits of a holy conversation ; and grant that we thy servants , being planted in the house of God , and firmly fixed in the blessed communion of Saints , may flourish in the Courts of thy house , thy celestial temple to all eternity . O let not our portion be amongst the ungodly and unrighteous : make us , not to communicate in their wickednesse , so much as by consent or approbation , that we may never perish and be destroyed in the furiousnesse of thine anger , which thou treasurest up against the day of vengeance , and righteous judgement , even the day of the appearing of our Lord and Saviour Jesus Christ. Amen . Evening Prayer . PSALME 93. A Prayer that God would preserve his Church against the storms and flouds of persecution . THE Lord is King , and hath put on glorious apparell : the Lord hath put on his apparell , and girded himself with strength . 2 He hath made the round world so sure : that it cannot be moved . 3 Ever since the world began hath thy seat been prepared : thou art from everlasting . 4 The flouds are risen ( O Lord ) the flouds have lift up their voice : the flouds lift up their waves . 5 The waves of the sea are mighty , and rage horribly : but the Lord that dwelleth on high is mightier . 6 Thy testimonies , O Lord , are very sure : holinesse becommeth thine house for ever . The Prayer . O Lord our King , who art girded with strength , and hast prepared thy seat from everlasting , establish thy testimonies in our hearts , as a sure foundation of temporall and eternall happinesse . Preser●e thy house , the holy Catholique Church in peace and holinesse which is its defence and ornament ; and although the flouds of persecution and secular disadvantages have lift up their waves to overthrow it , yet because it is built upon a rock , the rock Christ Jesus , make it to stand firm and sure against all the malice of hell and earth , and all the powers of them both ; for thou , ô Lord , art mightier the● all the waves and storms of her enemies : To thee , O Lord , who dwellest on high , and art mightier , be all honour , and glory now and for ever . Amen . PSALME 94. A Prayer for patience , comfort , and assistance to the godly , and that God would disappoint the designes of the wicked . O Lord God , to whom vengeance belongeth : thou God to whom vengeance belongeth , shew thy self . 2 Arise thou judge of the world : and reward the proud after their deserving . 3 Lord , how long shall the ungodly : how long shall the ungodly triumph ? 4 How long shall all wicked doers speak so disdainfully : and make such proud boasting ? 5 They smite down thy people , O Lord : and trouble thine heritage . 6 They murder the widow and the stranger : and put the fatherlesse to death . 7 And yet they say , Tush , the Lord shall not see : neither shall the God of Jacob regard it . 8 Take heed ye unwise among the people : O ye fools , when will ye understan● ? 9 He that planted the eare , shall he not heare : or hee that made the eye , shall he not see ? 10 Or he that nurtureth the heathen : it is he that teacheth man knowledge , shall not he punish ? 11 The Lord knoweth the thoughts of man : that they are but vain . 12 Blessed is the man whom thou chastenest ( O Lord : ) and teachest him in thy law . 13 That thou mayest give him patience in time of adversity : untill the pit be digged up for the ungodly . 14 For the Lord will not fail his people : neither will he forsake his inheritance . 15 Untill righteousnesse turn again unto judgement : all such as be true of heart , shall follow it . 16 Who will rise up with me against the wicked : or who will take my part against the evill doers ? 17 If the Lord had not helped me : it had not failed but my soul had been put to silence . 18 But when I said , My foot hath slipped : thy mercy ( O Lord ) held me up . 19 In the multitude of the sorrows that I had in my heart : thy comforts have refreshed my soul. 20 Wilt thou have any thing to doe with the stoole of wickednesse : which imagineth mischief as a law ? 21 They gather them together against the soul of the righteous : and condemn the innocent bloud . 22 But the Lord is my refuge : and my God is the strength of my confidence . He shall recompence them their wickednesse , and destroy them in their own malice : yea , the Lord our God shall destroy them . The Prayer . O Lord God , Judge of the world , to whom vengeance belongeth and the execution of righteous judgements , have mercy upon us , chasten us with thy gentlenesse and fatherly correction when we sin against thee , teach us in thy law , be our refuge and our confidence in our troubles , and give us patience in times of adversity , that in the multitude of sorrows thy comforts may refresh us , thy mercies may relieve us , thy grace may pardon and confirm us , that our feet slip not , and our souls be not put to silence . Have pitty upon all distressed and miserable people , do justice upon all that murder the widow , that put the fatherlesse to death , that grinde the face of the poor . Fail not thy people , O Lord , and forsake not thine inheritance , but destroy the devices of all them that imagine mischief as a law , and are confederate against the righteous , to condemne the innocent , to discountenance Religion , to disadvantage thy worship and service , that in the day of eternall vengeance when thou shalt reward the proud after their deserving , and the pit be digged for the ungodly , we may have the lot of thine inheritance , and reign in the fellowship of Saints who give honour and praise to thee , O Lord God Almighty , world without end . Amen . Morning Prayer . PSALME 95. A Hymne invitatory to the worship of God , and a prayer for obedience to his will. O Come , let us sing unto the Lord : let us heartily rejoyce in the strength of our salvation . 2 Let us come before his presence with thanksgiving : and shew our selves glad in him with psalmes . 3 For the Lord is a great God : and a great King above all gods . 4 In his hand are all the corners of the earth : and the strength of the hils is his also . 5 The sea is his and he made it : and his hands prepared the dry land . 6 O come , let us worship and fall down : and kneele before the Lord our maker . 7 For he is ( the Lord ) our God : and we are the people of his pasture , and the sheep of his hands . 8 To day if ye will heare his voyce , harden not your hearts : as in the provocation , and as in the day of temptation in the wildernesse . 9 When your fathers tempted me : proved mee , and saw my works . 10 Fourty years long was I grieved with this generation , and said : It is a people that doe erre in their hearts , for they have not known my ways . 11 Unto whom I sware in my wrath : that they should not enter into my rest . The Prayer . O Great God the Lord our Maker , who art a King above all gods , give us the graces of humility and holy religion , that we may worthily praise and worship thy glories , and perfections infinite . We are the people of thy pasture , let thy mercies lead us , and feed and refresh our souls with the divine nutriment of thy Word and Sacraments : we are the sheep of thy hands , do thou guide us that we may never goe astray ; or if we do , bring us home into the sheepfold of our great Shepheard , that we hearing his voyce may not harden our hearts , neither tempting thy mercies , nor provoking thy wrath ; that our hearts being preserved from error , and our ways from obliquity and crookednesse , we may at last enter into thy eternall rest , through the merits and guidance of our great Shepheard Jesus Christ our Mediator and Redeemer . Amen . PSALME 96. A hymne of adoration , and magnifying the glories of God. O Sing unto the Lord a new song : sing unto the Lord all the whole earth . 2 Sing unto the Lord , and praise his name : be telling of his salvation from day to day . 3 Declare his honour unto the heathen : and his wonders unto all people . 4 For the Lord is great , and cannot worthily be praised : he is more to be feared then all gods . 5 As for all the gods of the heathen , they be but idols : but it is the Lord that made the heavens . 6 Glory and worship are before him : power and honour are in his sanctuary . 7 Ascribe unto the Lord ( O ye kindreds of the people : ) ascribe unto the Lord worship and power . 8 Ascribe unto the Lord the honour due unto his name : bring presents , and come into his courts . 9 O worship the Lord in the beauty of holinesse : let the whole earth stand in awe of him . 10 Tell it out among the heathen , that the Lord is King : and that it is he which hath made the round world so fast that it cannot be moved , and how that he shall judge the people righteously . 11 Let the heavens rejoyce , and let the earth be glad : let the sea make a noise , and all that therein is . 12 Let the field be joyfull , and all that is in it : then shall all the trees of the wood rejoyce before the Lord. 13 For he cometh , for he cometh to judge the earth : and with righteousnesse to judge the world , and the people with his truth . The Prayer . O Lord God in whose sanctuary is power and honour , before whose presence is glory and worship , fill our lips and souls with great devotion and reverence towards thee our God : Make us to love thy goodnesse , to adore thy omnipotency , to reverence thy justice , to fear thy Majesty , to admire and tremble at thy omniscience and omnipresence , and to contemplate with the greatest zeal and affections all those glories which thou communicatest to the sons of men , in the revelations of thy gospel , of thy creatures , and of thy miracles , that we may tell of thy greatnesse , and declare thy salvation from day to day ; and when thou commest with righteousnesse to judge the earth , and all people with thy truth , we may rejoyce in thee everlastingly , and sing an eternall Allelujah to thee in thy sanctuary : Grant this for Jesus Christ his sake our Lord and onely Saviour . Amen . PSALME 97. A meditation upon the day of Judgement , and a prayer for mercy and salvation . THE Lord is King , the earth may be glad thereof : yea , the multitude of the Isles may be glad thereof . 2 Clouds and darknesse are round about him : righteousnesse and judgement are the habitation of his seat . 3 There shall goe a fire before him : and burn up his enemies on every side . 4 His lightnings gave shine unto the world : the earth saw it , and was afraid . 5 The hils melted like wax at the presence of the Lord : at the presence of the Lord of the whole earth . 6 The heavens have declared his righteousnesse : and all the people have seen his glory . 7 Confounded be all they that worship carved images , and that delight in vain gods : worship him all yee gods . 8 Sion heard of it , and rejoyced : and the daughters of Judah were glad , because of thy judgements , O Lord. 9 For thou , Lord , art higher then all that are in the earth : thou art exalted farre above all gods . 10 O ye that love the Lord , see that ye hate the thing that is evill : the Lord preserveth the souls of his Saints , he shall deliver them from the hand of the ungodly . 11 There is sprung up a light for the righteous : and joyfull gladnesse for such as be true hearted . 12 Rejoyce in the Lord ye righteous : and give thanks for a remembrance of his holinesse . The Prayer . O Lord our King , Lord of the whole earth , have mercy upon us , and sanctifie us with thy grace , that we may hate every thing that is evill , that we may love thee , give thanks unto thy name , and rejoyce in remembrance of thy holinesse , that in the day of judgement and great terrors , when thou shalt fit in thy seat supported with righteousnesse and judgement , and a fire shall go forth from thy presence , to burn up thy enemies on every side , thou maist preserve our souls in safety from the hand of our enemies , and a light may spring up unto us to preserve us from eternall darknesse and the want of the light of thy countenance , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 98. A thanksgiving for the redemption of mankinde by Jesus Christ. O Sing unto the Lord a new song : for hee hath done marvellous things . 2 With his own right hand , and with his holy arm : hath he gotten himself the victory . 3 The Lord declared his salvation : his righteousnesse hath he openly shewed in the sight of the heathen . 4 He hath remembred his mercy and truth toward the house of Israel : and all the ends of the world have seen the salvation of our God. 5 Shew your selves joyfull unto the Lord , all ye lands : sing , rejoyce , and give thanks . 6 Praise the Lord upon the harp : sing to the harp with a psalme of thanksgiving . 7 With trumpets also and shawmes : O shew your selves joyfull before the Lord the King. 8 Let the sea make a noise , and all that therein is : the round world , and they that dwell therein . 9 Let the flouds clap their hands , and let the hils bee joyfull together before the Lord : for he is come to judge the earth . 10 With righteousnesse shall he judge the world : and the people with equity . The Prayer . O Most glorious and powerfull Jesu , who with thine own right hand , and with thy holy arm hast gotten to thy self on our behalf the victory over sin , hell , and the grave , remember this thy mercy and truth which thou hast promised to all that beleeve on thee , give us pardon of our sins seal'd unto us by the testimony of the holy Spirit , and of a good conscience , and grant that we by thy strength may fight against our ghostly enemies , and by thy power may overcome them , that we may rejoyce in a holy peace , and sing , and give thee thanks for our victory and our crown . Extend this mercy , and enlarge the effect of thy great victories to the heathen , that all the ends of the world may sing a new song unto thee , and see the salvation of God , that when thou commest to judge the earth , we may all find mercy , and be joyfull together before thee in the festivity of a blessed eternity , through thy mercies , O blessed Saviour and Redeemer Jesu . Amen . PSALME 99. A Prayer for the vertue of religion and devotion in holy places . THe Lord is King , be the people never so unpatient : he sitteth between the Cherubims , be the earth never so unquiet . 2 The Lord is great in Sion : and high above all people . 3 They shall give thanks unto thy Name : which is great , wonderfull , and holy . 4 The kings power loveth judgement , thou hast prepared equity : thou hast executed judgement and righteousnesse in Jacob. 5 O magnifie the Lord our God : and fall down before his footstool , for he is holy . 6 Moses and Aaron among his priests , and Samuel among such as call upon his Name : these called upon the Lord , and he heard them . 7 He spake unto them out of the cloudy pillar : for they kept his testimonies , and the law that he gave them . 8 Thou heardest them ( O Lord our God : ) thou forgavest them , O God , and punishedst their own inventions . 9 O magnifie the Lord our God , and worship him upon his holy hill : for the Lord our God is holy . The Prayer . O Great God , and King of Heaven and earth , thou that sittest between the Cherubims unmoved in the centre of thy own felicity and essentiall tranquillity , undisturbed in the great concussions and unquietnesse of the earth : give unto us thy servants venerable and dreadfull apprehensions of the sanctity and perfections of thy Name and Nature , which is great , wonderfull , and holy . Teach us in all the addresses of our devotion , and in all places appointed for thy service , by all reverence & holinesse of soul and body , to expresse the greatnesse of thy power , and our weaknesse , the majesty of thy glory , and the unworthinesse of our persons , the distance of God and man , of finite and infinite , of Lord and Servant , that the awfulnesse of thy dread majesty may check every unreverent gesture and thought in us , & teach us to make approaches of humility , and fear , that we calling upon thy Name according to our duties , & by the fear of thee being taught to keep thy testimonies , and never to forget the Law thou givest us , we may be delivered from thy wrath and punishment , and at last praise thee upon thy holy hill in thine everlasting habitation through Iesus Christ our Lord. Amen . PSALME 100. A Psalm of praise to God for his mercy & truth : O Be joyfull in the Lord , all ye lands : serve the Lord with gladnesse , and come before him presence with a song . 2 Be ye sure that the Lord he is God : it is he that hath made us , and not we our selves , we are his people , and the sheep of his pasture . 3 O goe your way into his gates with thanskgiving , & into his courts with praise : be thankfull unto him , and speak good of his name . 4 For the Lord is gracious , his mercy is everlasting : and his truth endureth from generation to generation . The Prayer . O Lord our God who hast created us out of nothing , and hast redeemed us from misery and death when we were thine enemies , shewing great expresses of thy loving kindness when we were vessels of wrath , and inheritors of perdition , revealing thy truth unto us in the Sermons of the Gospel : teach us to walk as thou hast commanded us , to believe as thou hast taught us , that we may inherit what thou hast promised us , for thou art the way , the truth , and the life : we are thy people and the sheep of thy pasture , thou art our guide and our defence ; let thy grace teach us to serve thee , and thy holy Spirit assist and promote our endeavours with the blessings of gladnesse and chearfulnesse of Spirit , that we may love to speak good of thy Name , and at last may go into the courts of thy Temple with praise and a song in our mouths , to thy honour and eternall glory , whose mercy and truth is everlasting and revealed unto the Church in our Lord and Saviour Jesus Christ. Amen . PSALME 101. A Prayer for a holy life . MY song shall be of mercy and judgement : unto thee , O Lord , will I sing . 2 O let me have understanding : in the way of godlinesse . 3 When wilt thou come unto me : I will walk in my house with a perfect heart . 4 I will take no wicked thing in hand , I hate the sins of unfaithfulnesse : there shall no such cleave unto me . 5 A froward heart shall depart from me : I will not know a wicked person . 6 Who so privily slandereth his neighbour : him will I destroy . 7 Whoso hath also a proud look , and high stomack : I will not suffer him . 8 Mine eyes look unto such as be faithfull in the land : that they may dwell with me . 9 Whoso leadeth a godly life : he shall be my servant . 10 There shall no deceitfull person dwell in my house : he that telleth lies shall not tarry in my sight . 11 I shall soon destroy all the ungodly that are in the land : that I may root out all wicked doers from the City of the Lord. The Prayer . O Lord God of eternall purity , who art of pure eyes , and canst behold no unrighteousnesse or impurity : enlighten our understandings , that we may have knowledge in the way of godlinesse ; make our paths straight , and our hearts perfect , take from us the sins of unfaithfulnesse , correct and mortifie in us all froward and peevish dispositions , let us love the society of the Saints , and hate the fellowship of the wicked , that we may not be destroyed with the ungodly , nor be rooted out from the City of the Lord , and banished from the sweetnesse of thy presence , for with thee is light , and health , and salvation , to thy Name be all honour , and glory , and praise ascribed , world without end . Amen . Morning Prayer . PSALME 102. A Prayer for comfort in sadnesse , anxiety of spirit , sicknesse , or any other affliction . HEar my prayer , O Lord : and let my crying come unto thee . 2 Hide not thy face from me in the time of my trouble : encline thine ears unto me when I call , O hear me , and that right soon . 3 For my days are consumed away like smoak : and my bones are burnt up as it were a firebrand . 4 My heart is smitten down , and withered like grasse : so that I forget to eat my bread . 5 For the voyce of my groaning : my bones will scarce cleave to my flesh . 6 I am become like a pelican in the wildernesse : and like an owle that is in the desert . 7 I have watched , and am even as it were a sparrow : that sitteth alone upon the house top . 8 Mine enemies revile me all the day long : and they that are mad upon me , are sworn together against me . 9 For I have eaten ashes as it were bread : and mingled my drink with weeping . 10 And that because of thine indignation and wrath : for thou hast taken me up , and cast me down . 11 My days are gone like a shadow : and I am withered like grasse . 12 But thou ( O Lord ) shalt endure for ever : and ●hy remembrance throughout all generations . 13 Thou shalt arise and have mercy upon Sion : for it is time that thou have mercy upon her , yea , the time is come . 14 And why ? thy servants think upon her stones : and it pi●ieth them to see her in the dust . 15 The heathen shall fear thy Name , O Lord : and all the kings of the earth thy majesty . 16 When the Lord shall build up Sion : and when his glory shall appear . 17 When he turneth him unto the prayer of the poore d●sti●ute : and despiseth not their desire . 18 This shall be written for those that come after : and the people which shall be born , shall praise the Lord. 19 For he hath looked down from his sanctuary : out of the heaven did the Lord behold the earth . 20 That he might hear the mournings of such as be in captivity : and deliver the children appointed unto death . 21 That they may declare the Name of the Lord in Sion : and his worship at Jerusalem . 22 When the people are gathered together : and the kingdomes also to serve the Lord. 23 He brought down my strength in my journey : and shortened my days . 24 But I said , O my God , take me not away in the midst of mine age : as for thy years , they endure throughout all generations . 25 Thou Lord in the beginning hast laid the foundation of the earth : and the heavens are the work of thy hands . 26 They shall perish , but thou shalt endure : they all shall wax old as doth a garment . 27 And as a vesture shalt thou change them , and they shall be changed : but thou art the same , and thy years shall not faile . 28 The children of thy servants shall continue : and ●heir seed shall stand fast in thy sight . The Prayer . O Eternall God , who endurest for ever , and thy remembrance throughout all generations , have pity upon us according to the infinite treasures of thy loving kindnesse , hear the voice of our groaning , for thy indignation and thy wrath lieth hard upon us , & our sins have put an edge upon thy sword , and a thorn into our wounded consciences . O build up the ruines of our souls , repair the breaches of our comforts and our hopes , and let thy glory now appear , for that shines brightest in the beams of thy mercy , and when thou turnest unto the prayer of poor wretched destitutes , it becomes an eternall monument and a record of thy honour , and all generations which shall be born shall praise thee . Look down , O Lord , from thy Sanctuary , hear the mournings of us and of all distressed people ; send us health an● life so long as it may be a blessing , and do no● shorten our days in wrath , but give us grace so to spend all our time in the works of repētance and holinesse , that when our years fail , and our change is come , we may be translated to the new heavens which shall never perish and wax old , there to continue and stand fast in thy sight for ever , through Iesus Christ our Lord. Amen . PSALME 103. A thanksgiving to God for all his benefits and mercies . PRaise the Lord , O my soul : and all that is within me , praise his holy name . 2 Praise the Lord , O my soul : and forget not all his benefits . 3 Which forgiveth all thy sin : and healeth all thy infirmities . 4 Which saveth thy life from destruction : and crowneth thee with mercy and loving kindnesse . 5 Which satisfieth thy mouth with good things : making thee young and lusty as an eagle . 6 The Lord executeth righteousnesse and judgement : for all them that are oppressed with wrong . 7 He shewed his ways unto Moses : his works unto the children of Israel . 8 The Lord is full of compassion and mercy : long-suffering , and of great goodnesse . 9 He will not alway be chiding : neither keepeth he his anger for ever . 10 He hath not dealt with us after our sins : nor rewarded us according to our wickednesse . 11 For look how high the heaven is in comparison of ●he earth : so great is his mercy also toward them that fear him . 12 Look how wide also the east is from the west : so far hath he set our sins from us . 13 Yea , like as a father pitieth his own children : even so is the Lord mercifull unto them that fear him . 14 For he knoweth whereof we be made : he remembreth that we are but dust . 15 The days of man are but as grasse : for hee flourisheth as a flower of the field . 16 For assoon as the winde goeth over it , it is gone : and the place thereof shall know it no more . 17 But the mercifull goodnesse of the Lord endureth for ever and ever , upon them that fear him : and his righteousnesse upon childrens children . 18 Even upon such as keep his covenant : and think upon his commandements to do them . 19 The Lord hath prepared his seat in heaven : and his kingdome ruleth over all . 20 O praise the Lord , ye angels of his , ye that excell in strength : ye that fulfill his commandement , and hearken unto the voyce of his words . 21 O praise the Lord all ye his hosts : ye servants of his that do his pleasure . 22 O speak good of the Lord all ye works of his , in all places of his dominion : praise thou the Lord , O my soul. The Prayer . O Most merciful God , whose mercy is as high as the heavens , as great and many as the moments of eternity , thou hast opened thy hand wide to fill us with blessings , and the sweet effects of thy loving kindnesse , thou art pitifull as a Father , tender as a Mother , carefull as a guardian , and exceeding mercifull to all them that fear thee : we pray thee to fill our souls with great apprehensions and impresses of thy unspeakable mercies , that our thankfulnesse may be as great as our needs of mercy are , and let thy mercifull loving kindnesse endure for ever and ever upon us all . Keep no anger in store for us , chide us not in thy displeasure , satisfie our mouths with good things , remove all our sins from us as far as the east is from the west , heal all our infirmities and save our lives from destruction , for these are mercies thou delightest in : and because we cannot praise thee accordingly to thy excellencies , take our souls in thy due time , into the land of everlasting praises , that we may spend a whole eternity in ascribing to thy name , praise , and honour , and dominion . Grant this for Jesus Christ his sake our Lord and onely Saviour . Amen . Evening Prayer . PSALME 104. A contemplation of the wisdome and goodnesse of God , manifested in his creatures . PRaise the Lord , O my soul : O Lord my God , thou art become exceeding glorious , thou art clothed with majesty and honour . 2 Thou deckest thy self with light as it were with a garment : and spreadest out the heavens like a curtain . 3 Which layeth the beams of his chambers in the waters : and maketh the clouds his chariot , and walketh upon the wings of the winde . 4 He maketh his angels spirits : and his ministers a flaming fire . 5 He laid the foundations of the earth : that it never should move at any time . 6 Thou coveredst it with the deep like as with a garment : the waters stand in the hils . 7 At thy rebuke they flee : at the voice of thy thunder they are afraid . 8 They go up as high as the hils , and down to the valleys beneath : even unto the place which thou hast appointed for them . 9 Thou hast set them their bounds which they shal not passe : neither turn again to cover the earth . 10 He sendeth the springs into the rivers : which run among the hils . 11 All beasts of the field drink thereof : and the wilde asses quench their thirst . 12 Beside them shall the fowls of the air have their habitation : and sing among the branches . 13 He watereth the hils from above : the earth is filled with the fruit of thy works . 14 He bringeth forth grasse for the cattell : and green herb for the service of men . 15 That he may bring food out of the earth , and wine that maketh glad the heart of man : and oyl to make him a ch●erful countenance , and bread to strengthen mans heart . 16 The trees of the Lord also are full of sap : even the Cedars of Libanus which he hath planted . 17 Wherein the birds make their nests : and the sirretrees are a dwelling for the stork . 18 The high hils are a refuge for the wild goats : and so are the stony rocks for the conies . 19 He appointed the moon for certain seasons : and the sun knoweth his going down . 20 Thou makest darknesse that it may be night : wherein all the beasts of the forest doe move . 21 The lions roaring after their prey : doe seek their meat at God. 22 The sun ariseth , and they get them away together : and lay them down in their dens . 23 Man goeth forth to his work , and to his labour : untill evening . 24 O Lord , how manifold are thy works : in wisdome hast thou made them all , the earth is full of thy riches . 25 So is the great and wide sea also : wherein are things creeping innumerable , both small and great beasts . 26 There go the ships , and there is that Leviathan : whom thou hast made to take his pastime therein . 27 These wait all upon thee : that thou mayest give them meat in due season . 28 When thou givest in them , they gather it : and when thou openest thy hand , they are filled with good . 29 When thou hidest thy face they are troubled : when thou takest away their breath , they die , and are turned again to their dust . 30 When thou lettest thy breath go forth , they shall be made : and thou shalt renew the face of the earth . 31 The glorious majesty of the Lord shall endure for ever : the Lord shall rejoyce in his works . 32 The earth shall tremble at the look of him : if he do but touch the hils , they shall smoke . 33 I will sing unto the Lord as long as I live : I will praise my God while I have my being . 34 And so shall my words please him : my joy shall be in the Lord. 35 As for sinners , they shall be consumed out of the earth , and the ungodly shall come to an end : praise thou the Lord , O my soul , praise the Lord. The Prayer . O Lord God who art exceeding glorious , who art clothed with majesty and honor , thou hast created all things with admirable wisdome , established them with excellent order , and hast provided for them with mercy & singular providence , be pleased to give us grace that we may remember thou hast created us all for thy glory , that thou hast planted thine image on us , and hast crowned all our years with thy mercies and loving kindnesse ; let us never disobey thy will , forget thy mercies , or deface thine image in us , but when all thy creatures praise thee in their manner , let not us whom thou hast made in dignity next to Angels disturb the blessed order of Creation by our sins and irregular disobedience . Open thy hand , O Lord , and fill us with good things both spirituall and temporall , that when thou takest away our breath that we die , and turn again to our dust , thou mayest not hide thy face away from us , but communicate to us the light of thy countenance and the glories of thy Kingdome , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 105. A commemoration of Gods care of his Church and blessings to his people . O Give thanks unto the Lord , and call upon his Name : tell the people what things he hath done . 2 O let your songs be of him , and praise him : and let your talking be of all his wondrous works . 3 R●joyce in his holy Name : let the heart of them rejoyce that seek the Lord. 4 Seek the Lord and his strength : seek his face evermore . 5 Remember the marvellous works that hee hath done : his wonders , and the judgements of his mouth . 6 O ye seed of Abraham his servant : ye children of Jacob his chosen . 7 Hee is the Lord our God : his judgements are in all the world . 8 Hee hath been alway mindfull of his covenant and promise : that he made to a thousand generations . 9 Even the covenant that he made with Abraham : and the oath that he sware unto Isaac . 10 And appointed the same unto Jacob for a law : and to Israel for an everlasting testament . 11 Saying , Unto thee will I give the land of Canaan : the lot of your inheritance . 12 When there were yet but a few of them : and they strangers in the land . 13 What time as they went from one nation to another : from one kingdome to another people . 14 He suffered no man to doe them wrong : but reproved even Kings for their sakes . 15 Touch not mine Anointed : and doe my Prophets no harm . 16 Moreover , he called for a dearth upon the land : and destroyed all the provision of bread . 17 But he had sent a man before them : even Joseph which was sold to be a bond-servant . 18 Whose feet they hurt in the stocks : the iron entred into his soul. 19 Vntill the time came that his cause was known : the Word of the Lord tried him . 20 The King sent and delivered him : the Prince of the people let him goe free . 21 He made him Lord also of his house : and ruler of all his substance . 22 That he might inform his Princes after his will : and teach his senators wisdome . 23 Israel also came into Egypt : and Jacob was a stranger in the land of Ham. 24 And he increased his people exceedingly : and made them stronger then their enemies . 25 Whos 's heart turned so , that they hated his people : and dealt untruly with his servants ▪ 26 Then sent he Moses his servant : and Aaron whom he had chosen . 27 And these shewed his tokens among them : and wonders in the land of Ham. 28 He sent darknesse , and it was dark : and they were not obedient unto his Word . 29 He turned their waters into bloud : and slew their fish . 30 Their land brought forth frogs : yea , even in their Kings chambers . 31 He spake the word , and there came all manner of flies : and lice in all their quarter . 32 He gave them hailstones for rain : and flames of fire in their land . 33 He smote their vines also and fig-trees : and destroyed the trees that were in their coasts . 34 He spake the word and the grashoppers came , and caterpillers innumerable : and did eat up all the grasse in their land , and devouted the fruit of their ground . 35 He smote all the first-born in their land : even the chief of all their strength . 36 He brought them forth also with silver and gold : there was not one feeble person among their Tribes . 37 Egypt was glad at their departing : for they were afraid of them . 38 He spread out a cloud to be a covering : and fire to give light in the night season . 39 At their desire he brought quailes : and he filled them with the bread of heaven . 40 He opened the rock of stone , and the waters flowed out : so that the rivers ran in dry places . 41 For why ? hee remembred his holy promise : and Abraham his servant . 42 And he brought forth his people with joy : and his chosen with gladnesse . 43 And gave them the lands of the heathen : and they took the labours of the people in possession . 44 That they might keep his statutes : and observe his laws . The Prayer . O Lord God , who art alway mindfull of thy covenant and promise to a thousand generations , and didst deliver the seed of Abraham the children of Jacob thy chosen from the slavery of Egypt , from the waves of the sea , from the rage of Pharaoh , from the thirst and famine of the wildernesse , continue the like mercies to all Christian people ; deliver us from the bondage of our sins , preserve us in the Ark of the Church , that we perish not in the waves of this troublesom world ; save us from the fury of all our temporall and ghostly enemies , feed us with food from heaven , and give us competency of good things on earth , that we may keep thy statutes , and observe thy Laws , and at last receive the promises of a blessed eternity , which in the covenant of thy Gospel thou hast made unto all that beleeve in thee , and are obedient to thy Word . Grant this , O blessed Jesu , to whom with the Father and the holy Ghost be all honour and glory , world without end . Amen . ●vening Prayer . PSALME 106. A commemoration of Gods frequent pardons and mercies to the penitent . O Give thanks unto the Lord , for he is gracious : and his mercy endureth for ever . 2 Who can expresse the noble acts of the Lord : or shew forth all his praise ? 3 Blessed are they that alway keep judgement : and doe righteousnesse . 4 Remember me , O Lord , according to the favour that thou bearest unto thy people : O visit me with thy salvation . 5 That I may see the felicity of thy chosen : and rejoyce in the gladnesse of thy people , and give thanks with thine inheritance . 6 Wee have sinned with our fathers : we have done amisse , and dealt wickedly . 7 Our fathers regarded not thy wonders in Egypt , neither kept they thy great goodnesse in remembrance : but were disobedient at the sea , even at the Red sea . 8 Neverthelesse , he helped them for his names sake : that he might make his power to be known . 9 He rebuked the Red sea also , and it was dried up : so he led them through the deep , as through a wildernesse . 10 And he saved them from the adversaries hand : and delivered them from the hand of the enemy . 11 As for those that troubled them , the waters overwhelmed them : there was not one of them left . 12 Then beleeved they his words : and sang praise unto him . 13 But within a while they forgat his works : and would not abide his counsell . 14 But lust came upon them in the wildernesse : and they tempted God in the desert . 15 And he gave them their desire : and sent leannesse withall into their soul. 16 They angred Moses also in the tents : and Aaron the saint of the Lord. 17 So the earth opened and swallowed up Dathan : and covered the congregation of Abiram . 18 And the fire was kindled in their company : the flame burnt up the ungodly . 19 They made a calf in Horeb : and worshipped the molten image 20 Thus they turned their glory : into the similitude of a calf that eateth hay . 21 And they forgat God their Saviour : which had done so great things in Egypt . 22 Wondrous works in the land of Ham : and fearfull things by the Red sea . 23 So he said he would have destroyed them , had not Moses his chosen stood before him in the gap : to turn away his wrathfull indignation lest he should destroy them . 24 Yea , they thought scorn of that pleasant land : and gave no credance unto his word . 25 But murmured in their tents : and hearkned not unto the voice of the Lord. 26 Then lift he up his hand against them : to overthrow them in the wildernesse . 27 To cast out their seed among the nations : and to scatter them in the lands . 28 They joyned themselves unto Baal-peor : and ate the offering of the dead . 29 Thus they provoked him to anger with their own inventions : and the plague was great among them . 30 Then stood up Phineas , and prayed : and so the plague ceased . 31 And that was counted unto him for righteousnesse : among all posterities for evermore . 32 They angred him also at the waters of strife : so that he punished Moses for their sakes . 33 Because they provoked his spirit : so that he spake unadvisedly with his lips . 34 Neither destroyed they the heathen : as the Lord commanded them . 35 But were mingled among the heathen : and learned their works . 36 Insomuch that they worshipped their idols , which turned to their own decay : yea , they offered their sonnes and daughters unto devils . 37 And shed innocent bloud , even the bloud of their sons and of their daughters : whom they offered unto the idols of Canaan , and the land was defiled with bloud . 38 Thus were they stained with their own works : and went a whoring with their own inventions . 39 Therefore was the wrath of the Lord kindled against his people : insomuch that he abhorred his own inheritance . 40 And he gave them over into the hand of the heathen : and they that hated them were Lords over them . 41 Their enemies oppressed them : and had them in subjection . 42 Many a time did he deliver them : but they rebelled against him with their own inventions , and were brought down in their wickednesse . 43 Neverthelesse , when he saw their adversity : hee heard their complaint . 44 He thought upon his covenant , and pitied them according unto the multitude of his mercies : yea , he made all those that had led them away captive , to pity them . 45 Deliver us ( O Lord our God ) and gather us from among the heathen : that we may give thanks unto thy holy Name , and make our boast of thy praise . 46 Blessed be the Lord God of Israel from everlasting , and world without end : and let all the people say , Amen . The Prayer . O Lord God , full of mercy and pity , who didst many times deliver thy people from their adversity , when thou for their rebelling against thee with their inventions hadst given them into the hand of the heathen : Remember us O Lord , according unto the savour thou bearest unto thy people , and visit us with thy salvation , that though we have done amisse , and dealt wickedly against thee and against thy covenant , yet be pleased to help us for thy Name sake , and make thy power to be known in the mighty deliverance and redemption of us from so great danger and misery . Give us grace to beleeve thy words , to abide thy counsels , to walk in thy Laws , to relinquish our own sinfull and vain desires , to obey our Governours Ecclesiasticall and Civill , that we may not have the lot of Dathan and Abiram , but at last may receive our portion in the felicity of thy chosen , giving thee thanks with thine inheritance , for that thou hast turned from us thy wrathfull indignation , pitying us , and saving us according to the multitude of thy mercies . Thy Name be blessed , O Lord God , everlastingly , and world without end , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 107. A thanksgiving for deliverance from miseries and dangers . O Give thanks unto the Lord , for he is gracious : and his mercy endureth for ever . 2 Let them give thanks whom the Lord hath redeemed : and delivered from the hand of the enemy . 3 And gathered them out of the lands , from the East , and from the West : from the North , and from the South . 4 They went astray in the wildernesse out of the way : and found no city to dwell in . 5 Hungry and thirsty : their soul fainted in them . 6 So they cried unto the Lord in their trouble : and he delivered them from their distresse . 7 He led them forth by the right way : that they might go to the city where they dwelt . 8 O that men would therefore praise the Lord for his goodnesse : and declare the wonders that he doth for the children of men ! 9 For he satisfieth the empty soul : and filleth the hungry soul with goodnesse . 10 Such as sit in darknesse and in the shadow of death : being fast bound in misery and iron . 11 Because they rebelled against the word of the Lord : and lightly regarded the counsell of the most High. 12 He also brought down their heart through heavinesse : they fell down , and there was none to help them up . 13 So when they cried unto the Lord in their trouble : he delivered them out of their distresse . 14 For he brought them out of darknesse , and out of the shadow of death : and brake their bonds in sunder . 15 O that men would therefore praise the Lord for his goodnesse : and declare the wonders that he doth for the children of men ! 16 For he hath broken the gates of brasse : and smitten the bars of iron in sunder . 17 Foolish men are plagued for their offence : and because of their wickednesse . 18 Their soul abhorred all manner of meat : and they were even hard at deaths door . 19 So when they cried unto the Lord in their trouble : he delivered them out of their distresse . 20 He sent his word and healed them : and they were saved from their destruction . 21 O that men would therefore praise the Lord for his goodnesse : and declare the wonders that he doth for the children of men ! 22 That they would offer unto him the sacrifice of thanksgiving : and tell out his works with gladnesse . 23 They that go down to the sea in ships : and occupy their businesse in great waters . 24 These men see the works of the Lord : and his wonders in the deep . 25 For at his word the stormy winde ariseth : which lifteth up the waves thereof . 26 They are caried up to the heaven , and down again to the deep : their soul melteth away because of the trouble . 27 They reel to and fro , and stagger like a drunken man : ●nd are at their wits end . 28 So when they cry unto the Lord in their trouble : he deliv●reth them out of their distresse . 29 For he maketh the storm to cease : so that the waves thereof are still . 30 Then are they glad , because they be at rest : and so he bri●geth them unto the haven where they would be . 31 O that men would therefore praise the Lord for his goodnesse : and declare the wonders that he doth for the children of men ! 32 That they would exalt him also in the congregation of the people : and praise him in the seat of the elders . 33 Which turneth the flouds into a wildernesse : and drieth up the water springs . 34 A fruitfull land maketh he barren : for the wickednesse of them that dwell therein . 35 Again he maketh the wildernesse a standing water : and water springs of a dry ground . 36 And th●re he setteth the hungry : that they may build them a City to dwell in . 37 That they may sow their land , and plant vineyards : to yeeld them fruits of increase . 38 He blesseth them , so that they multiply exceedingly : and suffereth not their cattell to decrease . 39 And again , when they are minished and brought low : through oppression , through any plague or trouble . 40 Though he suffer them to be evill intreated through tyrants : and let them wander out of the way in the wildernesse . 41 Yet helpeth he the poor out of misery : and maketh him housholds like a flock of sheep . 42 The righteous will consider this , and rejoyce : and the mouth of all wickednesse shall be stopped . 43 Who so is wise will ponder these things : and they shall understand the loving kindnesse of the Lord. The Prayer . O Lord God , gracious and good , whose mercy endureth for ever , have mercy upon us when in our trouble we cry unto thee ; for when our hearts are brought down through heaviness there is none to help us up , or to deliver us out of our distress , but only thou , ô Lord. We have sinned , we have rebelled against thee , and lightly regarded thy counsels , wee have walked and sate in darknesse and in the shadows of death , being fast bound in the captivity and misery of sin . O bring us out of darknesse , and break our bonds asunder ; guide us through the desert of this world , in which grows nothing but sadnesse and discontent ; still the tempests , and smooth the flouds of misery which are ready to overwhelm us , and in thy due time bring us to eternall rest , and to the haven where we would fain be , that in the congregation of thy holy people , we may praise thee for thy goodnesse , and declare the wonders thou hast done for us in delivering us from sin and misery , and death , and bringing us to a City to dwell in , where there is life , and light , and joy eternall in the beholding the face of our Lord and Saviour Jesus Christ. Amen . Evening Prayer . PSALME 108. A Prayer for victory against our Enemies . O God , my heart is ready , ( my heart is ready ) I will sing and give praise with the best member I have . 2 Awake thou lute and harp : I my self will awake right early . 3 I will give thanks unto thee , O Lord , among the people : I will sing praises unto thee among the nations . 4 For thy mercy is greater then the heavens : and thy truth reacheth unto the clouds . 5 Set up thy selfe ( O God ) above the heavens : and thy glory above all the earth . 6 That thy beloved may be delivered : let thy right hand save them , and hear thou me . 7 God hath spoken in his holinesse : I will rejoyce therefore , and divide Sichem , and mete out the valley of Succoth . 8 Gilead is mine , and Manasses is mine : Ephraim also is the strength of mine head . 9 Juda is my law-giver , Moab is my washpot : over Ed●m will I cast out my shooe , upon the Philistines will I triumph . 10 Who will lead me into the strong city : and who will bring me into Edom ? 11 Hast not thou forsaken us , O God : and wilt not thou , O God , goe forth with our hosts ? 12 O help us against the enemy : for vain is the help of man. 13 Through God we shall doe great acts : and it is he that shall tread down our enemies . The Prayer . O Lord God , whose mercy is greater then the Heavens , and thy glory is above all the earth , be thou exalted in thine owne strength , and magnifie thy power and thy mercy in defending us , and all thy holy Church , against all our enemies temporall and spirituall . Forsake us not O God our defence , for vain is the help of man , do thou strengthen us and go forth with our hosts to battell , that we being defended and armed by thee , may doe acts great and good , fighting thy battels , and putting our confidence in thy righteousnesse onely , and salvation , through Jesus Christ our Lord. Amen . PSALME 109. A Prayer against Gods enemies , and especially Traitors , prophetically intended against the person of Judas . HOld not thy tongue , O God of my praise : for the mouth of the ungodly , yea , and the mouth of the dec●itfull is opened upon me . 2 And they have spoken against me with false tongues : they compassed me about also with words of hatred , and fought against me without a cause . 3 For the love that I had unto them , lo , they take now my contrary part : but I give my self unto prayer . 4 Thus have they rewarded me evill for good : and hatred for my good will. 5 Set thou an ungodly man to be ruler over him : and let Satan stand at his right hand . 6 When sentence is given upon him , let him be condemned : and let his prayer be turned into sin . 7 Let his dayes be few : and let another take his office . 8 Let his children be fatherlesse : and his wife a widow . 9 Let his children be vagabonds , and beg their bread : let them seek it also out of desolate places . 10 Let the extortioner consume all that he hath : and let the stranger spoil his labour . 11 Let there be no man to pity him : nor to have compassion upon his fatherl●sse children . 12 Let his posterity be destroyed : and in the next generation let his name be clean put out . 13 Let the wickednesse of his fathers be had in remembrance in the sight of the Lord : and let not the sin of his mother be done away . 14 Let them alway be before the Lord : that he may root out the memoriall of them from off the earth . 15 And that because his minde was not to doe good : but persecuted the poor helplesse man , that he might slay him that was vexed at the heart . 16 His delight was in cursing , and it shall happen unto him : he loved not blessing , therefore shall it be far from him . 17 He clothed himself with cursing like as with a raiment : and it shall come into his bowels like water , and like oyle into his bones . 18 Let it be unto him as the cloke that he hath upon him : and as the girdle that he is always girded withall . 19 Let it thus happen from the Lord unto mine enemies : and to those that speak evill against my soul. 20 But deal thou with me ( O Lord God ) according unto thy name : for sweet is thy mercy . 21 O deliver me , for I am helplesse and poor : and my heart is wounded within me . 22 I goe hence like the shadow that departeth : and am driven away as the grashopper . 23 My knees are weak through fasting : my flesh is dried up for want of fatnesse . 24 I became also a rebuke unto them : they that looked upon me shaked their heads . 25 Help me ( O Lord my God : ) Oh save me according to thy mercy . 26 And they shall know how that this is thy hand : and that thou Lord hast done it . 27 Though they curse , yet blesse thou : and let them be confounded that rise up against me , but let thy servant rejoyce . 28 Let mine adversaries be clothed with shame : and let them cover themselves with their own confusion , as with a cloke . 29 As for me , I will give great thanks unto the Lord with my mouth : and praise him among the multitude . 30 For he shall stand at the right hand of the poor : to save his soul from unrighteous judges . The Prayer . O God of our praise , who wast contented that thy Son Jesus Christ should be betrayed into the hands of sinners by one of his own Apostles , the Traitor Judas , and in punishment of so great impiety didst suffer Satan to stand at his right hand tempting him to despair , and to give sentence upon himself to condemne himself , and to execute his own judgement , and gavest his Bishoprick to another : let thy righteous judgements finde out all those that are Traitors to their Prince , enemies to the Church , Apostates from Religion , Hypocrites under specious pretences , and beauteous titles ; that they may be clothed with shame , and may cover themselves with their own confusion as with a cloke ; that by thy punishments in this life , they may be driven to a sharp and salutary repentance , and may be saved in the life to come . Deal thou with us , O Lord , according to thy mercy , take away thy curse , and let not thy blessing be far from us ; let not our wickednesse , nor the wickednesse of our fathers be had in remembrance in thy sight , let our minds be alway to do good , and our hearts and lips be given unto prayer , and our prayers so guided by thy assistances , that they be not turned into sin ; that when we go hence like the shadow that departeth , and are driven away like the grashopper , when the days of our vanity and rejoycing are past , we may stand at thy right hand , and our souls be saved from the lot and portion of the unrighteous , through the righteousnesse and passion of our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 110. A Hymne in the honour of Christs Kingdom , and Priesthood , and exaltation . THe Lord said unto my Lord : Sit thou on my right hand , untill I make thine enemies thy footstool . 2 The Lord shall send the rod of thy power out of Sion : be thou ruler even in the midst among thine enemies . 3 In the day of thy power shall the people offer thee free-will-offerings with an holy worship : the dew of thy birth is of the womb of the morning . 4 The Lord sware and will not repent : Thou art a Priest for ever after the order of Melchisedek . 5 The Lord upon thy right hand : shall wound even kings in the day of his wrath . 6 He shall judge among the heathen , he shall fill the places with the dead bodies : and smite in sunder the heads over divers countreys . 7 He shall drink of the brook in the way : therefore shall he lift up his head . The Prayer . O Eternall God , Father of our Lord Jesus Christ , who when thy Son had drank of the brook in the way to the grave and to our redemption , ( beginning his passion by the brook Cedron , and tasting the waters of bitternesse till he had drunk off the whole chalice of thy wrath upon the Crosse ) didst lift up his head , and set him at thy right hand till thou shalt make all his enemies his footstool : fill our hearts with his love and praises , that we may pay him the offerings of our souls and bodies in an holy worship , and joyfull thanksgiving for all the parts and mysteries of our redemption , for his birth in the womb of his holy Mother , pure and virginall , like the morning dew , for his Death and Passion , and for his continuall mediation and intercession by which he does officiate in his eternall Priesthood , which is after the order of Melchisedek . Remember us , blessed Jesu , in the Day of thy power , when thou shalt come to judge the world , and the places fill'd with dead bodies shall give up their dead , that we may sit at thy right hand to magnifie and behold the glories of thy Kingdome for ever and ever . Amen . PSALME 111. An Eucharisticall Hymne for the benefits of the holy Gospel , particularly of the blessed Sacrament . I Will give thanks unto the Lord with my whole heart : secretly among the faithfull , and in the congregation . 2 The works of the Lord are great : sought out of all them that have pleasure therein . 3 His work is worthy to be praised and had in honour : and his righteousnesse endureth for ever . 4 The mercifull and gracious Lord hath so done his marvellous works : that they ought to be had in remembrance . 5 He hath given meat unto them that fear him : he shall ever be mind●ull of his coven●n● . 6 He hath shewed his people the power of his works : that he may give them the heritage of the heathen . 7 The works of his hands are verity and judgement : all his commandements are true . 8 They stand fast for ever and ever : and are done in truth and equity . 9 He sent redemption unto his people : he hath commanded his covenant for ever , holy and reverend is his Name . 10 The fear of the Lord is the beginning of wisdome : a good understanding have all they that doe thereafter , the praise of it endureth for ever . The Prayer . O Blessed Jesu , whose righteousnesse endureth for ever , thy work is worthy to be praised and had in honour , for that thou hast been mercifull and gracious to us , and hast given meat , even the food of the blessed Sacrament unto them that fear thee , that by participation of thy holy Communion we should have thee in remembrance , and ever be mindfull of thy covenant : plant thy fear in our hearts , give us wisdome and good understanding , and make us to have pleasure in thee , and all thy works , that we obeying the precepts of thy holy Gospel , and performing the conditions of thy covenant , which thou hast established for ever in truth and equity , in verity and judgement , we may worthily praise and adore thy reverend and holy Name among the faithfull in this life , and in the great congregation of saints in the life to come , through thy mercies , O blessed Jesu , to whom with the Father and the holy Ghost be all honour and glory now and for ever . Amen . PSALME 112. A Prayer for the feare of the Lord , for charity , and the blessings of the righteous . BLessed is the man that feareth the Lord : hee hath great delight in his commandements . 2 His seed shall be mighty upon earth : the generation of the faithfull shall be blessed . 3 Riches and plenteousnesse shall be in his house : and his righteousnesse endureth for ever . 4 Unto the godly there ariseth up light in the darkness : he is mercifull , loving , and righteous . 5 A good man is mercifull , and lendeth : and will guide his words with discretion . 6 For he shall never be moved : and the righteous shall be had in an everlasting remembrance . 7 He will not be afraid for any evill tidings : for his heart standeth fast , and beleeveth in the Lord. 8 His heart is stablished and will not shrink : untill he see his desire upon his enemies . 9 He hath dispersed abroad and given to the poor : and his righteousnesse remaineth for ever , his horn shall bee exalted with honour . 10 The ungodly shall see it , and it shall grieve him : he shall gnash with his teeth , and consume away , the desire of the ungodly shall perish . The Prayer . O Lord God who art to be feared in the generations of the world , teach us the fear of thy Name , that we may fear to offend thee , and that delighting in thy Commandements , we may serve thee without fear of our enemies in holinesse and righteousnesse all our days . Let thy light rise upon the darknesse of our understandings ; let thy mercies and gentlenesse cure all thoughts of unmercifulnesse in us , and make us charitable , of tender bowels , yearning with pity over the needs of the poor . Teach us to guide our words with discretion , make us never to be moved from our purposes of holy living , stablish our hearts in thy love , that in the day of restitution of all things , thou mayest give us the portion of the charitable , the rewards of thy right hand , and when the wicked shall gnash with their teeth , and consume away in a sad eternity , we may be satisfied with the riches and plenteousnesse of thy house for ever , through Jesus Christ our Lord. Amen . PSALME 113. A thanksgiving to God for his acts of providence , and particular care over the poor and humble . PRaise the Lord ( ye servants : ) O praise the Name of the Lord. 2 Blessed be the name of the Lord : from this time forth for evermore . 3 The Lords name is praised : from the rising up of the sun , unto the going down of the same . 4 The Lord is high above all heathen : and his glory above the heavens . 5 Who is like unto the Lord our God , that hath his dwelling so high : and yet humbleth himself to behold the things that are in heaven and earth ? 6 He taketh up the simple out of the dust : and lifteth the poor out of the mire . 7 That he may set him with the princes : even with the princes of his people . 8 He maketh the barren woman to keep house : and to be a joyfull mother of children . The Prayer . O Lord God whose dwelling is on high , and yet thou humblest thy self to behold the things that are in Heaven and earth , have mercy upon us thy humble servants , and lift us up from the gates of death , take us out of the mire that we sink not into the bottomlesse pit of misery and infelicity , and when for our sinnes thou humblest us as low as the dust , let thy mercy exalt us and restore us to the light of thy countenance , and the joy of thy salvation ; that when thou shalt call all the world to judgement from the rising of the Sun to the going down thereof , we may be set with the Princes of thy people , with Abraham , Isaac , and Jacob , in thine eternall Kingdome , to sing praises to thy Name from this time forth for evermore . Amen . Evening Prayer . PSALME 114. A thanksgiving to God for the deliverance of his people from bondage and misery . WHen Israel came out of Egypt : and the house of Jacob from among the strange people . 2 Juda was his sanctuary : and Israel his dominion . 3 The sea saw that and fled : Jordan was driven back . 3 The mountains skipped like rams : and the little hils like young sheep . 5 What aileth thee , O thou sea , that thou fleddest : and thou Jordan , that thou wast driven back ? 6 Ye mountains , that ye skipped like rams : and yee little hils like young sheep ? 7 Tremble thou earth at the presence of the Lord : at the presence of the God of Jacob. 8 Which turned the hard rock into a standing w●ter : and the flint stone into a springing well . The Prayer . O Lord God , at whose presence the earth trembles , who workest salvation and deliverance for thy Church in all ages , and didst deliver thy people from the bondage of Egypt with a mighty hand , and an arm stretched out in miraculous effects , deliver us from the bondage of sin , from the tyranny of the devill , from the Empire and Dominion of the flesh , that our bodies and souls being mortified , our flesh brought under subjection of the spirit , our appetites made subordinate to reason , and our souls wholly conformable to thy will , our hard stony hearts may be converted into hearts of flesh , and into a springing well bringing forth the waters of repentance , and fruits springing up to life eternall , through Jesus Christ our Lord. Amen . PSALME 115. A Prayer against idolatry , and for confidence in the true God. NOt unto us , O Lord , not unto us , but unto thy Name give the praise : for thy loving mercy , and for thy truths sake . 2 Wherefore shall the heathen say : Where is now their God ? 3 As for our God , he is in heaven : he hath done whatsoever pleased him . 4 Their idols are silver and gold : even the work of mens hands . 5 They have mouthes and speak not : eyes have they and see not . 6 They have eares and hear not : noses have they and smell not . 7 They have hands and handle not , feet have they and walk not : neither speak they through their throat . 8 They that make them are like unto them : and so are all such as put their trust in them . 9 But thou house of Israel , trust thou in the Lord : he is their succour and defence . 10 Ye house of Aaron , put your trust in the Lord : he is their helper and defender . 11 Ye that fear the Lord , put your trust in the Lord : he is their helper and defender . 12 The Lord hath been mindfull of us , and he shall blesse us : even he shall blesse the house of Israel , hee shall blesse the house of Aaron . 13 He shall blesse them that fear the Lord : both small and great . 14 The Lord shall encrease you more and more : you and your children . 15 Ye are the blessed of the Lord : which made heaven and earth . 16 All the whole heavens are the Lords : the earth hath he given to the children of men . 17 The dead praise not thee , O Lord : neither all they that go down into the silence . 18 But we will praise the Lord : from this time forth for evermore . Praise the Lord. The Prayer . O Lord God omnipotent , whose seat is in Heaven , and thou hast done whatsoever pleased thee in Heaven and earth , give us thy grace , that in all our troubles we may make thee our Succour and Defence , and put our trust in thee onely , that we receiving thy mercies and the satisfaction of all our hopes from thy plenteousnesse and loving kindnesse , we may give praise unto thy Name , never ascribing to our selves any honour , or the glory and thanks of any good action or prosperous successe , but to thee who art the Author and Giver of all good things . Preserve us from all dangers of idolatry , from worshipping or loving any vain imaginations , and making any thing to be our confidence besides thee our God , that so thou mayest be mindfull of us , and blesse us in all our ways , and when we die and go down into the silence , we may have our portion amongst the blessed of the Lord , in the inheritance of thy Kingdome , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 116. An act of love and thanksgiving to God , for deliverance from sin and death . I Am well pleased : that the Lord hath heard the voyce of my prayer . 2 That he hath enclined his eare unto me : therefore will I call upon him as long as I live . 4 The snares of death compassed me round about : and the pains of hell gat hold upon me . 4 I shall find trouble and heavinesse , and I shall call upon the name of the Lord : O Lord I beseech thee deliver my soul. 5 Gracious is the Lord and righteous : yea , our God is mercifull . 6 The Lord preserveth the simple : I was in misery , and he helped me . 7 Turn again then unto thy rest , O my soul : for the Lord hath rewarded thee . 8 Any why ? thou hast delivered my soul from de●th : mine eyes from tears , and my feet from falling . 9 I will walk before the Lord : in the land of the living . 10 I beleeved , and therefore will I speak , but I was sore troubled : I said in my haste , All men are liars . 11 What reward shall I give unto the Lord : for all the benefits that he hath done unto me ? 12 I will receive the cup of salvation : and call upon the name of the Lord. 13 I will pay my vows now in the presence of all his people : right dear in the sight of the Lord is the death of his saints . 14 Behold ( O Lord ) how that I am thy servant : I am thy servant , and the sonne of thine handmaid , thou hast broken my bonds in sunder . I will offer to thee the sacrifice of thanksgiving : and will call upon the name of the Lord. 16 I will pay my vows unto the Lord , in the sight of all his people : in the courts of the Lords house , even in the midst of thee , O Jerusalem . Praise the Lord. The Prayer . O Lord God of eternall mercies , Gracious and Righteous , give unto us hearts filled with love and praises to thy holy Name ; for thou hearest our prayers , thou breakest asunder the bonds of our sins , thou deliverest our souls from trouble and heavinesse , and snatchest us from the snares of death , and savest us from the pains of hell . O mercifull God , let our souls rest in thee , and be satisfied in the pleasures of thy mercy , that we may receive the cup of blessing and salvation , and celebrate the Eucharist in honour of thy name , and in remembrance of thy infinite benefits which thou hast done unto us , and at last may pay our great Allelujah to the Lord in the courts of the Lords house , in the midst of the celestiall Jerusalem , through Jesus Christ our Lord. Amen . PSALME 117. An invitation to all people to praise Gods mercy and truth . O Praise the Lord all yea heathen : praise him all ye Nations . 2 For his mercifull kindnesse is ever more and more towards us : and the truth of the Lord endureth for ever . Praise the Lord. The Prayer . O Blessed Jesu who art not only the glory of thy people Israel , but the light of the Gentiles , let thy mercifull kindnesse be ever more and more towards the sons of men , that the nations which have not known thee may ●ear thy truth , and feel thy mercies , and call ●pon thy Name , and thy grace may be confirmed upon us , till we receive the fulnesse and perfection of thy graces in the full fruition of the glories of our Lord and Saviour Jesus Christ. Amen . PSALME 118. A Psalme of thanksgiving for the mercies and salvation which are given us in Jesus Christ. O Give thanks unto the Lord , for he is gracious : because his mercy endureth forever . 2 Let Israel now confesse that he is gracious : and that his mercy endureth for ever . 3 Let the house of Aaron now confesse : that his mercy endureth for ever . 4 Yea , let them now that fear the Lords confesse : that his mercy endureth for ever . 5 I called upon the Lord in trouble : and the Lord heard me at large . 6 The Lord is on my side : I will not fear what man doth unto me . 7 The Lord taketh my part with them that help me : therefore shall I see my desire upon mine enemies . 8 It is better to trust in the Lord : then to put any confidence in man. 9 It is better to trust in the Lord : then to put any confidence in Princes . 10 All nations compassed me round about : but in the name of the Lord will I destroy them . 11 They kept me in on every side , they kept me in ( I say ) on every side : but in the name of the Lord will I destroy them . 12 They came about me like bees , and are extinct even as the fire among the thorns : for in the name of the Lord will I destroy them . Thou hast thrust sore at me , that I might fall : but the Lord was my help . 14 The Lord is my strength and my song : and is become my salvation . 15 The voyce of joy and health is in the dwellings of the righteous : the right hand of the Lord bringeth mighty things to passe . 16 The right hand of the Lord hath the preeminence : the right hand of the Lord bringeth mighty things to passe . 17 I will not die , but live : and declare the works of the Lord. 18 The Lord hath chastened and corrected me : but he hath not given me over unto death . 19 Open me the gates of righteousnesse : that I may goe into them , and give th●nks unto the Lord. 20 This is the ga●e of the Lord : the righteous shall enter into it . 21 I will thank thee for thou hast heard me : and art become my salvation . 22 The same stone which the builders refused : is become the head stone in the corner . 23 This is the Lords doing : and it is marvellous in our eyes . 24 This is the day which the Lord hath made : we will rejoyce and be glad in it . 25 Help me now , O Lord : O Lord send us now prosperity . 26 Blessed be he that commeth in the name of the Lord : we have wished you good luck , ye that be of the house of the Lord. 27 God is the Lord which hath shewed us light : binde the sacrifice with cords , yea , even unto the horns of the altar . 28 Thou art my God , and I will thank thee : thou art my God , and I will praise thee . 29 O give thanks unto the Lord , for he is gracious : and his mercy endureth for ever . The Prayer . O Most gracious Lord , our strength and our song , thou art become our salvation , and thy mercy endureth for ever , be thou on our side , take part with them that help us , let the voyce of joy and health be within our dwellings , and when thou chastenest and correctest us for our sins , give us not over unto death , but fix our faith and hopes upon the head stone in the corner , even our Lord Jesus Christ , that in all the assaults made against us by our ghostly enemies , the right hand of the Lord may have the preeminence , and bring mighty things to passe , even victory and deliverance unto thy servants , that we putting no confidence in the best of men , may trust in thee , O Lord , till at last , when thou openest the everlasting gates of righteousnesse , we may enter in and give thee thanks and praise , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 119. A Prayer for Religion , zeale , love of the law of God , and meditation in it . BL●ssed are those that are undefiled in the way : and walk in the Law of the Lord. 2 Blessed are they that keep his testimonies : and seek him with their whole heart . 3 For they which do no wickednesse : walk in his ways . 4 Thou hast charged : that we shall diligently keep thy commandements . 5 O that my ways were made so direct : that I might keep thy statutes ! 6 So shall I not be confounded : while I have respect unto all thy commandements . 7 I will thank thee with an unfeigned heart : when I shall have learned the judgements of thy righteousnesse . 8 I will keep thy ceremonies : O forsake me not utterly . The Prayer . O Blessed Lord God , whose words are light and life to the obedient and beleeving soul , let thy grace so purifie our hearts and actions , that we may be undefiled in thy way , keeping thy testimonies and seeking thee with our whole heart ; that our ways being made direct without wandring into by-paths , we may go into our country , the land of eternall and glorious promises , through Iesus Christ our Lord. Amen . II. WHerewithall shall a young man cleanse his way : even by ruling himself after thy word . 2 With my whole heart have I sought thee : O let me not go wrong out of thy commandements . 3 Thy words have I hid within my heart : that I should not sin against thee . 4 Blessed art thou , O Lord : O teach me thy statutes . 5 With my lips have I been telling : of all the judgements of thy mouth . 6 I have had as great delight in the way of thy testimonies : as in all manner of riches . 7 I will talk of thy commandements : and have respect ●●to thy ways . 8 My delight shall be in thy statutes : and I will not forget thy word . The Prayer . GRant , O Lord , that our affections and endeavours be not divided between thee and the world , but that we may seek thee with our whole heart , cleansing our ways from all impurity , giving to thy service our youth , and more perfect age , even all our days , and all our powers , taking more delight in the way of thy testimonies then in all manner of riches and fading pleasures ; that we delighting in thee , and the ways that lead to thee , may be beloved of thee with an eternall love , through Jesus Christ our Lord. Amen . III. O Doe well unto thy servant that I may live : and keep thy word . 2 Open thou mine eyes : that I may see the wondrous things of thy law . 3 I am a stranger upon earth : O hide not thy commandements from me . 4 My soul breaketh out for the very fervent desire : that it hath alway unto thy judgements . 5 Thou hast rebuked the proud : and cursed are they that do erre from thy commandements . 6 O turn from me shame and rebuke : for I have kept thy testimonies . 7 P●inces did also sit and speak against me : but thy ser●ant is occupied in thy statutes . 8 For thy testimonies are my delight : and my counsellers . The Prayer . O Lord God , our Father and our Guardian , we are strangers upon the earth , farre removed from our country , and we are in darknesse and walk in the shadow of death , let not this darknesse seize upon our souls , hide not thy commandements from us , but open our eyes with the light of thy holy Spirit , that we may see the wondrous things of thy law , and admire thy glories , and adore thy might , and obey all thy righteous precepts : and although our hearts be already enkindled with the love of thy law , yet make our desires to serve thee more fervent , that our lukewarmnesse may arise up to the flames and ardors of a Cherubim , that while we are busied in thy statutes , making them our delight and our counsellors , shame and rebuke may always be turned from us , and we ever rejoyce with hope and confidence in thee , through Jesus Christ our Lord. Amen . IV. MY soul cleaveth to the dust : O quicken thou me according to thy word . 2 I have knowledged my ways , and thou heardest me : O teach me thy statutes . 3 Make me to understand the way of thy commandments : and so shall I talk of thy wondrous works . 4 My soul melteth away for very heavinesse : comfort thou me according unto thy word . 5 Take from me the way of lying : and cause thou me to make much of thy law . 6 I have chosen the way of truth : and thy judgements have I laid before me . 7 I have sticken unto thy testimonies : O Lord confound me not . 8 I will run the way of thy commandements : when thou hast set my heart at liberty . The Prayer . WE have chosen the way of thy truth , O Lord , and laid thy judgements before us , and yet through our infirmities , and the disadvantages of the flesh , we are in heavinesse , and drive on slowly like Pharaoh's chariots with the wheels off ; our souls and our desires cleave unto the dust , and to things below , and we are not active in thy services : O quicken us according to thy word , refresh our wearinesse , comfort our sadnesse , take from us the way of lying and vanity , set our hearts at liberty from the bondage of sin , from the fetters of temptation , form the incumbrances of the world , and then we shall run the way of thy ●ommandments , never ceasing to run till we arrive at the land of eternall rest and righteousnesse , where thou livest and reignest , world without end . Amen . Morning Prayer . V. TEach me , O Lord , the way of thy statutes : and I shall keep it unto the end . 2 Give me understanding , and I shall keep thy Law : yea , I shall keep it with my whole heart . 3 Make me to go in the path of thy commandements : for therein is my desire . 4 Encline my heart unto thy testimonies : and not to covetousnesse . 5 O turn away mine eyes , lest they behold vanity : and quicken thou me in thy way . 6 O stablish thy word in thy servant : that I may feare thee . 7 Take away the rebuke that I am afraid of : for thy judgements are good . 8 Behold , my delight is in thy commandements : O quicken me in thy righteousnesse . The Prayer . O Lord God , who art of infinite Sanctity , and hast given us thy Law , that we walking in so divine a rule , may imitate the perfection of thy holinesse , make us to go all our days in the path of thy Commandements : take from us all greedy and inordinate appetite of the creature , let not our hearts be incli●●d to covetousnesse , nor our eyes wander after vanity , but grant , that we being establis●ed in thy Law , and walking in thy fear , may persevere in the ways of righteousnesse , keeping the way of thy Statutes even unto the end ▪ that the rebuke which for our sins we may justly fear , may by thy mercies and pardon be taken away from us , through Jesus Christ our Lord. Amen . VI. LEt thy loving mercy also come unto me , O Lord ▪ even thy salvation , according unto thy word . 2 So shall I make answer unto my blasphemers : for my trust is in thy word . 3 O take not the word of thy truth utterly out of m● mouth : for my hope is in thy judgements . 4 So shall I alway keep thy law : yea , for ever and ever . 5 And I will walk at liberty : for I seek thy commandments . 6 I will speak of thy testimonies also , even before kings : and will not be ashamed . 7 And my delight shall be in thy commandments : which I have loved . 8 My hands also will I lift up unto thy commandments ▪ which I have loved : and my study shall be in thy Statute● . The Prayer . LEt thy loving mercy come unto us , O Lord , and thy salvation , for thou always keepest promise , and never disappointest the hopes of them that trust in thee . Give us confidence and boldnesse in thee , that we may never fear or blush to confesse thee before men , but may speak of thy testimonies even before Kings , and may never be ashamed of thy Word , which is the ground of our hope , but that our hands may be lift up to perform thy Law , and our study , our love , and our delight may be in it , even for ever and ever , through Jesus Christ our Lord. Amen . VII . O Think upon thy servant , as concerning thy word : wherein thou hast caused me to put my trust . 2 The same is my comfort in my trouble : for thy word hath quickned me . 3 The proud have had me exceedingly in derision : yet have I not shrinked from thy law . 4 For I remembred thine everlasting judgements , O Lord : and received comfort . 5 I am horribly afraid : for the ungodly that forsake thy law . 6 Thy Statutes have been my songs : in the house of my pilgrimage . 7 I have thought upon thy name , O Lord , in the night season : and have kept thy law . 8 This I had : because I kept thy commandments . The Prayer . THink upon us , O Lord , in all our desires , in all our fears , in all our troubles ; let thy Law give us comfort , redresse , and satisfaction ; that in our trouble we may thence derive comfort , in our fears we may there fix our anchor of hope , and from thence we may get defence against the derisions and insolencies of the proud ; and grant that thy grace may reward thy grace in us , and a further degree of sanctity may crown the first beginnings ; and when by thy assistances we think upon thy Name , and keep thy Law , we begge this onely , that our reward may be still to keep thy Commandments . Grant this for Jesus Christ his sake , our Lord and onely Saviour . Amen . VIII . THou art my portion , O Lord : I have promised to keep thy law . 2 I made my humble petition in thy presence with my whole heart : O be mercifull unto me according to thy word . 3 I called mine own ways to remembrance : and turned my feet unto thy testimonies . 4 I made haste , and prolonged not the time : to keep thy commandements . 5 The congregation of the ungodly have robbed me : but I have not forgotten thy law . 6 At midnight I will rise to give thanks unto thee : because of thy righteous judgements . 7 I am a companion of all them that fear thee : and keep thy commandements . 8 The earth , O Lord , is full of thy mercy : O teach me thy Statutes . The Prayer . O Dear God , be thou our portion and the lot of our inheritance , and be mercifull unto us when ever we make our humble petition in thy presence , and above all the desires of our souls let us receive satisfaction in this request : give us repentance and thy holy Spirit , that we calling our own ways to remembrance , may be truly sorrowfull for our past sins , and may make haste , prolonging not the time , but early and instantly turn our feet unto thy testimonies , that we being companions of all that fear thee , may be partakers of all the blessings in the communion of Saints , through Iesus Christ our Lord. Amen . IX . O Lord , thou hast dealt graciously with thy servant : according unto thy word . 2 O learn me true understanding and knowledge : for I have beleeved thy commandements . 3 Before I was troubled , I went wrong : but now have I kept thy word . 4 Thou art good and gracious : O teach me thy statutes . 5 The proud have imagined a lie against me : but I will keep thy commandements with my whole heart . 6 Their heart is as fat as brawn : but my delight hath been in thy law . 7 It is good for me that I have been in trouble : that I may learn thy Statutes . 8 The law of thy mouth is dearer unto me : then thousands of gold and silver . The Prayer . THou , O Lord , art gracious even in the execution of thy judgements and displeasure against sinners , & thou sendest chastisement and correction to us when we go wrong , that thou mayest chide us into obedience , and the blessings of eternity : let not idlenesse and sensuality make us remisse in our duty , nor our own vanity and the sense of thy favour make us proud , nor the want of holy discipline make us impudent and refractory , but let thy mercies and judgements learn us thy statutes , and make them dearer to us then thousands of gold and silver , that while we make thy statutes to be our treasure , our heart may be fixed on them in a continuall meditation , through Iesus Christ our Lord. Amen . Evening Prayer . X. THy hands have made me and fashioned me : O give me understanding , that I may learn thy commandments . 2 They that fear thee will be glad when they see me : because I have put my trust in thy word . 3 I know ( O Lord ) that thy judgements are right : and that thou of very faithfulnesse hast caused me to be troubled . 4 O let thy mercifull kindnesse be my comfort : according to thy word unto thy servant . 5 O let thy loving mercies come unto me , that I may live : for thy law is my delight . 6 Let the proud be confounded , for they go wickedly about to destroy me : but I will be occupied in thy commandments . 7 Let such as fear thee , and have known thy testimonies : be turned unto me . 8 O let my heart be sound in thy statutes : that I be not ashamed . The Prayer . O Lord our Maker , thy hands have made us and fashioned us , let thy holy Spirit regenerate us , and thy grace form us anew , that the old man being destroyed , the new man may be produced in righteousnes and sanctity ; that our hearts may be sound in thy statutes without hypocrisy , and inordinate ends , full of candor & ingenuity ; that thy loving mercies comming unto us in a full stream , we may live in them , and be turned unto thee , never to be removed from thy law and love . Grant this for the love of our Lord and Saviour Jesus Christ. Amen . XI . MY soule hath longed for thy salvation : and I have a good hope because of thy word . 2 Mine eyes long sore for thy word : saying , O when wilt thou comfort me ? 3 For I am become like a bottle in the smoke : yet do I not forget thy statutes . 4 How many are the dayes of thy servant : when wilt thou be avenged of them that persecute me ? 5 The proud have digged pits for me : which are not after thy law . 6 All thy commandments are true : they persecute me falsly , O be thou may help . 7 They had almost made an end of me upon earth : but I forsook not thy commandments . 8 O quicken me after thy loving kindnesse : and so shall I keep the testimonies of thy mouth . The Prayer . O Lord our helper , teach us to remember our end , to consider our years that are past , that we in consideration how few the days of thy servants are which are yet to come , may quicken our industry and affections to thy law , that by a double and more active endeavour in the ways of thy Commandments , we may redeem the time , and by thy mercy being delivered from all them that trouble and persecute us , we may be refreshed in thy eternall comforts , through Jesus Christ our Lord. Amen . XII . O Lord , thy word endureth for ever in heaven . 2 Thy truth also remaineth from one generation to another : thou hast laid the foundation of the earth , and it abideth . 3 They continue this day according to thine ordinance : for all things serve thee . 4 If my delight had not been in thy law : I should have perished in my trouble . 5 I will never forget thy commandments : for with them thou hast quickned me . 6 I am thine , oh save me : for I have sought thy commandments . 7 The ungodly laid wait for me , to destroy me : but I will consider thy testimonies . 8 I see that all things come to an end : but thy commandment is exceeding broad . The Prayer . O Lord our Guide , thou hast laid the Foundation of the earth sure , and it abideth , but thy Word endureth for ever in Heaven , & though Heaven and earth shall passe away , yet one title of thy Word shal never passe in vain & unaccomplished ; teach us to obey thee with a regular obedience , that since all the creatures continue according to thine ordinance & serve thee , we only may not disobey thee and disturb the order of Creation by a rebellion of creatures against their Maker , lest thy wrath arise upon us , and we perish in our trouble . Have mercy upon us , and deliver us from thy wrath , through Jesus Christ our Lord. Amen . XIII . LOrd , what love have I unto thy Law : all the day long is my study in it . 2 Thou through thy commandements hast made m● wiser then mine enemies : for they are ever with me . 3 I have more understanding then my teachers : for thy ●estimonies are my study . 4 I am wiser then the aged : because I keep thy commandments . 5 I have refrained my feet from every evil way : that I may keep thy word . 6 I have not shrunk from thy judgements : for thou teachest me . 7 O how sweet are thy words unto my throat : yea sweeter then hony unto my mouth . 8 Through thy commandments I get understanding : ●herefore I hate all wicked ways . The Prayer . O Lord our Governor , who art the Fountain of all wisdom and understanding , and hast commanded that all that lack wisdome should ask it of thee who givest liberally ; make us wise & understanding in the observation of thy Cōmandments , that we may refrain our feet from every evil way , & never shrink from thy judgements , but may delight and study in all the expresses of thy will which thou hast revealed to us by our Lord and Saviour Jesus Christ. Amen . Morning Prayer . XIV . THy word is a lantern unto my feet : and a light unto my paths . 2 I have sworn , and am stedfastly purposed : to keep thy righteous judgements . 3 I am troubled above measure : quicken me ( O Lord ) according to thy word . 5 Let the free-will offerings of my mouth please thee , O Lord : and teach me thy judgements . 5 My soul is alway in my hand : yet do I not forget thy law . 6 The ungodly have laid a snare for me : but yet I swerved not from thy commandments . 7 Thy testimonies have I claimed as mine heritage for ever : and why ? they are the very joy of my heart . 8 I have applied my heart to fulfill thy statutes alway : even unto the end . The Prayer . O Sunne of righteousnesse , that camest to bring light unto the world by thy word , & example , and illumination of thy holy Spirit ; let thy Spirit lead us , thy example guide us , thy word teach us , that we may not love darkness more then light , but may keep thy righteous judgments according to our many purposes & our vow of baptisme : keep us from the snare of the ungodly , and from our own selves , the dangers of our own concupiscence , and th● miseries of our infirmity ; leave not our souls in our own hands , but keep them under thy protection and government , lest we swerve from thy commandments , but that applying our hearts alway to fulfil thy statutes even unto the end , we may possesse thy law as our portion & inheritance for ever . Grant this , O blessed Jesu , for thy promise and for thy mercies sake , that we may glorifie thee in the unity of the most mysterious Trinity now and for evermore . Amen . XV. I Hate them that imagine evil things : but thy law do I love . 2 Thou art my defence and shield : and my trust is in ●hy word . 3 Away from me ye wicked : I will keep the commandments of my God. 4 O stablish me according unto thy word , that I may live : and let me not be disappointed of my hope . 5 Hold thou me up , and I shall be safe : yea , my delight shall be ever in thy statutes . 6 Thou hast trodden down all them that depart from thy statutes : for they imagine but deceit . 7 Thou puttest away all the ungodly of the earth like drosse : therefore I love thy testimonies . 8 My flesh trembleth for fear of thee : and I am afraid of thy judgements . The Prayer . O God our defence & shield , thou that treadest down all them that depart from thy law , and puttest away the ungodly of the earth like drosse , let thy mercies hold us up , that we may be safe from sin and death eternall : make us to hate all evill things , all evil imaginations , that we being stablished with a trust in thee ? and building our expectations ▪ upon thy mercies and promises , we may not be disappointed of our hope , but may live with thee eternally , through Jesus Christ our Lord. Amen . XVI . I Deal with the thing that is lawfull and right : O give me not over unto mine oppressors . 2 Make thou thy servant to delight in that which is good : that the proud do me no wrong . 3 Mine eyes are wasted away with looking for thy health : and for the word of thy righteousnesse . 4 O deal with thy servant according unto thy loving mercy : and teach me thy Statutes . 5 I am thy servant , O grant me understanding : that I may know thy testimonies . 6 It is time for thee , Lord , to lay to thine hand : for they have destroyed thy law . 7 For I love thy commandments : above gold and precious stone . 8 Therefore hold I straight all thy commandments : and all false wayes I utterly abhorre . The Prayer . O Lord God , thou seest with what miseries & dangers we are encompass●d , our ghostly enemies seek to doe us wrong , and to oppresse our souls ; give us not over unto their malice , but arm us against their pride and insolency by faith in thy word , by hope of thy mercies , and looking for thy health , and by love unto thy commandments , that so in this world , & in the eternall retribution of the Saints , thou maist deal with thy servants according to thy loving mercy . Grant this for Jesus Christ his sake our Lord and onely Saviour . Amen . XVII . THy testimonies are wonderfull : therefore doth my soul keep them . 2 When thy word goeth forth : it giveth light and understanding unto the simple . 3 I opened my mouth and drew in my breath : for my ●elight was in thy commandments . 4 O look thou upon me , and be mercifull unto me : as ●hou usest to do unto those that love thy name . 5 Order my steps in thy word : and so shall no wicked●esse have dominion over . 6 O deliver me from the wrongfull dealings of men : ●nd so shall I keep thy commandments . 7 Shew the light of thy countenance upon thy servant : and teach me thy statutes . 8 Mine eles gush out with water : because men keep not thy law . The Prayer . O Just and dear God , shew the light of thy countenance upon thy servants , & let this light give unto us understanding in thy law , that our steps being ordered in thy word , thou maist deliver us from the wrongfull dealings of men , and from the malicious enmities of our Ghostly adversaries , that by their temptations , and our own weaknesse , we may never be brought under the dominion of sin and wickednesse , that when thy word goeth forth to call to judgment all people , quick & dead , thou maist be mercifull unto us , and save us , as thou usest to doe unto those that love thy name . Grant this for the merits and mercies of our dearest Lord and Saviour Jesus Christ. Amen . XVIII . RIghteous art thou , O Lord : and true is thy judgement . 2 The testimonies that thou hast commanded : are exceeding righteous and true . 3 My zeal hath even consumed me : because mine enemies have forgotten thy words . 4 Thy word is tried to the uttermost : and thy servant loveth it . 5 I am small , and of no reputation : yet do I not forget thy commandements . 6 Thy righteousnesse is an ev●rlasting righteousnesse : and thy law is the truth . 7 Trouble and heavinesse have taken hold upon mee : yet is my delight in thy commandements . 8 The righteousnesse of thy testimonies is everlasting : O grant me understanding , and I shall live . The Prayer . O Righteous Lord God , whose judgements are true , and thy testimonies exceeding righteous , enkindle our souls with zeal to thy Laws and service , that the continuall remembrance of thy Commandements may so enable our souls , as to give a greatnesse and reputation to us in thy estimation , even the greatnesse of humility and obedience , which are more honourable in thy eyes then all the pomps and vanities of this world . Grant this for his sake , who for our sakes humbled himself to the form of a servant , and became obedient to the death of the Crosse , even Jesus Christ our Lord , to whom with the Father and the holy Spirit be all honour and glory , now and for ever . Amen . Evening Prayer . XIX . I Call with my whole heart : hear me , O Lord , I will keep thy statutes . 2 Yea , even upon thee doe I call : help me , and I shall keep thy testimonies . 3 Early in the morning doe I cry unto thee : for in thy word is my trust . 4 Mine eyes prevent the night-watches : that I might be occupied in thy words . 5 Hear my voyce ( O Lord ) according unto thy loving kindnesse : quicken me according as thou art wont . 6 They draw nigh that of malice persecute me : and are farre from thy law . 7 Be thou nigh at hand , O Lord : for all thy commandements are true . 8 As concerning thy testimonies , I have known long since : that thou hast grounded them for ever . The Prayer . O Lord God of eternall mercy and truth , give us hearts fixed upon thy divine beauties , and an actuall intention in our prayers , that we may call upon thee with our whole hearts , and do thou hear in heaven when we call upon thee : deliver us from all them that of malice draw nigh to persecut● and afflict us , be thou also nigh at hand , and nothing can disturb our safety . Make us to seek to thee early in the morning ; let our eyes and our prayers prevent the night-watches , that we may be safe in our conversation with thee , and our daily approaches to thy Mercy-seat , where thou sittest attended with Cherubims and Seraphims , glorious in thy self , incomprehensible in thy Attributes , and infinitely rejoycing in thy mercies which thou shewest unto us in our Lord and Saviour Jesus Christ. Amen . XX. O Consider mine adversity , and deliver me : for I doe not forget thy law . 2 Avenge thou my cause , and deliver me : quicken me according unto thy word . 3 Health is far from the ungodly : for they regard not thy statutes . 4 Great is thy mercy , O Lord : quicken me as thou art wont . 5 Many there are that trouble me , and persecute me : yet doe I not swerve from thy testimonies . 6 It grieveth me when I see the transgressors : because they keep not thy law . 7 Consider , O Lord , how I love thy commandements : O quicken me according to thy loving kindnesse . 8 Thy word is true from everlasting : all the judgements of thy righteousnesse endure for evermore . The Prayer . O Lord thy mercy is great , thy Word is true from everlasting , and in the truth of thy Word , and in the mercies of thy promises and loving kindnesse thou lovest to be known to the sons of men ; O give us thy health and salvation , that our souls being delivered from the heavy pressure of sin , and quickned in thy Word , thou mayest avenge us of all our ghostly enemies , and deliver us in thy righteousness in the day of thy eternall vengeance upon the ungodly , through Jesus Christ our Lord. Amen . XXI . PRinces have persecuted me without a cause : but my heart standeth in aw of thy words . 2 I am as glad of thy word : as one that findeth great spoils . 3 As for lies , I hate and abhorre them : but thy law doe I love . 4 Seven times a day doe I praise thee : because of thy righteous judgements . 5 Great is the peace that they have which love thy law : and they are not offended at it . 6 Lord , I have looked for thy saving health : and done after thy commandements . 7 My soul hath kept thy testimonies : and loved them exceedingly . 8 I have kept thy commandements and testimonies : for all my ways are before thee . The Prayer . ALL our ways ( O God ) are before thee ; let all our ways be directed by thee , & teach us to walk as in thy presence . Make us to hate and abhorre lies and vanity , and give us so much love , and so much zeal of thy Name and honour , that we may make it a businesse to give thee praises with a frequent and daily devotion , that we standing in awe of thy Word and holy Laws , and doing after thy Commandements , our expectations may be satisfied with thy saving health , and we may at last enjoy the peace which they have that love thy Law , even the peace of a good conscience here , and of a blessed eternity hereafter , through Iesus Christ our Lord. Amen . XXII . LEt my complaint come before thee , O Lord : give me understanding according to thy word . 2 Let my supplication come before thee : deliver me according to thy word . 3 My lips shall speak of thy praise : when thou hast taught me thy statutes . 4 Yea , my tongue shall sing of thy word : for all thy commandements are righteous . 5 Let thine hand help me : for I have chosen thy commandements . 6 I have longed for thy saving health , O Lord : and in thy law is my delight . 7 O let my soul live , and it shall praise thee : and thy judgements shall help me . 8 I have gone astray like a sheep that is lost : Oh seek thy servant , for I do not forget thy commandements . The Prayer . O Lord God , we have gone astray from thy Commandments , and been like lost sheep , thou art our Shepheard and our mercifull Guide ; O seek thy servants , let thy hand help us , let thy care and providence reduce us into the way of thy statutes ; that we being delivered according to thy Word from thy wrath , and from our own corruptions and irregularities , may at last be satisfied with thy saving health , and our lips may speak of thy praise in the quire of Saints and Angels , singing glorious Anthems to all eternity , to the honour of thee , O Lord God eternall , who livest and reignest world without end . Amen . Morning Prayer . PSALME 120. A Prayer to be delivered from false tongues , and cohabitation with wicked persons . WHen I was in trouble , I called upon the Lord : and he heard me . 2 Deliver my soul , O Lord , from lying lips : and from a deceitfull tongue . 3 What reward shall be given or done unto thee , thou false tongue : even mighty and sharp arrows , with hot burning coals . 4 Wo is me , that I am constrained to dwell with Mesech : and to have my habitation among the tents of Cedar . 5 My soul hath long dwelt among them : that be enemies unto peace . 6 I labour for peace , but when I speak unto them thereof : they make them ready to battell . The Prayer . O Lord God , who hearest the prayers of them that call upon thee in their calamities and distresses , have mercy upon us thy servants , who live in the midst of a crooked and perverse generation , whereof we our selves make too great a part ; we beseech thee so to order the circumstances and opportunities of our life , that we may live in the society of holy people , whose example and conversation may be a continuall incentive to the ways of peace and righteousnesse ; and deliver us from a necessity of conversing with turbulent spirits , angry , and unpeacefull dispositions , who upon all occasions make themselves ready to battell . Sanctifie our hearts and lips with a burning coal from thy altar , that our words may be holy and profitable , and keep us from all slander and scandall , and the rewards of both , the sharp arrows of thy vengeance , the hot burning coals of thy wrath . Grant this for Iesus Christ his sake , our Lord and onely Saviour . Amen . PSALME 121. A Prayer for Gods protection over us . I Will lift up mine eyes unto the hils : from whence commeth my help . 2 My help commeth even from the Lord : which hath made heaven and earth . 3 He will not suffer thy foot to be moved : and he that keepeth thee , will not sleep . 4 Behold , he that keepeth Israel : shall neither slumber nor sleep . 5 The Lord himself is thy keeper : the Lord is thy defence upon thy right hand . 6 So that the Sun shall not burn thee by day : neither the moon by night . 7 The Lord shall preserve thee from all evill : yea , it is even he that shall keep thy soul. 8 The Lord shall preserve thy going out , and thy comming in : from this time forth for evermore . The Prayer . O Lord God our keeper , who dwellest upon the eternall hils from whence commeth all our help , let thy mercies and thy providence watch over us by day and night , that neither the vanities of the one , nor the terrors of the other may disturb our peace or safety . Let not our feet be moved , but be fixed upon the Rock Christ Jesus , and so order our goings , making us to walk in the way of thy Commandments , that thou mayest goe in and out before us , till at last we come into thy presence to dwell with thee for evermore , through Jesus Christ our Lord. Amen . PSALME 122. A Prayer for the peace and prosperity of the Church . I Was glad when they said unto me : We will goe into the house of the Lord. 2 Our feet shall stand in thy gates : O Jerusalem . 3 Jerusalem is builded as a city : that is at unity in i● selfe . 4 For thither the Tribes goe up , even the Tribes of the Lord : to testifie unto Israel , to give thanks unto the name of the Lord. 5 For there is the seat of judgement : even the seat of the house of David . 6 O pray for the peace of Jerusalem : they shall prosper that love thee ▪ 7 Peace be within thy wals : and plenteousnesse within thy palaces . 8 For my brethren and companions sakes : I will wish thee prosperity . 9 Yea , because of the house of the Lord our God : I will seek to do thee good . The Prayer . O Blessed Jesu , who didst descend according to thy humane Nature from the house of thy servant David , and hast planted a Church , and defended it with a mighty hand and great assistances be pleased to preserve peace within her wals , and send plenteousnesse within her palaces , that all that love her peace may prosper , and receive the blessings which thou givest to thy faithfull people in the communion of Saints . Take from her all schismes and divisions , that she may be like a city that is at unity within it self , strong in faith , abounding in hope , and rich in the treasures of charity , that at last she may be removed to a fellowship of all those joys and felicities which are laid up for the inhabitants of the heavenly Jerusalem which is from above , and is the mother of us all . Grant this , O blessed Jesu , our only Mediatour and Redeemer . Amen . PSALME 123. An ejaculation , or a lifting up our souls to God for help in trouble . VNto thee lift I up mine eyes : O thou that dwellest in the heavens . 2 Behold , even as the eyes of servants look unto the hand of their masters , and as the eyes of a maiden unto the hand of her mistresse : even so our eyes wait upon the Lord our God , untill he have mercy upon us . 3 Have mercy upon us , O Lord , have mercy upon us : for we are utterly despised . 4 Our soul is filled with the scornfull reproofe of the wealthy : and with the despite fulnesse of the proud . The Prayer . O Lord God , that dwellest in the heavens , have mercy upon us in all our troubles , in contempt , in our poverty , and when ever we are oppressed by any injurious practices of the proud . Thou art our Lord and Master , we are thy servants , our eyes wait upon thee till thou have mercy upon us : let us not be ashamed of our hope , nor unfaithfull in our services , nor distrustfull of thy providence , but make us diligent labourers in our calling , good husbands of our talents , and faithfull in all thy house , that we first se●●ing thee may at last sit down at meat with thee at thy table in thy Kingdom , through Jesus Christ our Lord. Amen . PSALME 124. A thanksgiving for our deliverance from the power of all our enemies , and a confessing God to be the Author of it . IF the Lord himself had not been on our side ( now may Israel say : ) if the Lord himself had not been on our side when men rose up against us . 2 They had swallowed us up quick : when they were so wrathfully displeased at us . 3 Yea , the waters had drowned us : and the stream had gone over our soul. 4 The deep waters of the proud : had gone even over our soul. 5 But praised ●e the Lord : which hath not given us over for a prey unto their teeth . 6 Our soul is escaped , even as a bird out of the snare of the fowler : the snare is broken , and we are delivered . 7 Our help standeth in the Name of the Lord : which hath made heaven and earth . The Prayer . O Lord God , which hast made Heaven and Earth , in whose Name our help standeth , we praise and blesse thy Name , that in our troubles and temptations thou hast stood on our side , and pleaded for us against them that rose against us . It was thy hand ( O Lord ) and the help of thy mercy that relieved us : the waters of affliction had drowned us , and the stream had gone over our soul , if the Spirit of the Lord had not moved upon the waters : Thou ( O Lord ) didst blast the designs of our enemies with the breath of thy displeasure , and to thee ( O Lord ) we ascribe the praise and honour of our redemption . Perpetuate thy mercies to us , let us never be given over as a prey to our ghostly enemies , but break their snares , discover and weaken all their temptations by which they would destroy our souls , that we being delivered from sin , may be preserved from thy wrath , through Jesus Christ our Lord. Amen . PSALME 125. A Prayer for confidence in God , and for deliverance from the portion of the wicked . THey that put their trust in the Lord , shall be even as the mount Sion : which may not be removed , but standeth fast for ever . 2 The hils stand about Jerusalem : ●ven so standeth the Lord round about his people , from this time forth for evermore . 3 For the rod of the ungodly commeth not into the lot of the righteous : lest the righteous put their hand unto wickednesse . 4 Doe well , O Lord : unto those that be good and true of heart . 5 As for such as turn back unto their own wickednesse : the Lord shall lead them forth with the evill doers , but peace shall be upon Israel . The Prayer . O Lord God , our Trust and Confidence , in whom whosoever trusteth shall never be removed , but standeth fast for ever : let thy mercies and the guard of holy Angels stand round about us , and about all thy holy people , like the hils for our defence and safety , that we may be inaccessible by all the intendments of our enemies . O let us not put our hands to wickednesse , neither let our portion be in the lot of the ungodly , whom thou leadest forth to destruction , but let us receive the blessing which our Lord Iesus left unto his Church , even the peace of God the Father , of the Son , and of the holy Ghost ; to whom be all honour and glory ascribed of men and Angels , now and for ever . Amen . Evening Prayer . PSALME 126. A contemplation of the joys and blessings of them that depart hence in the Lord. WHen the Lord turned again the captivity of Sion : then were we like to them that dream . 2 Then was our mouth filled with laughter : and our tongue with joy . 3 Then said they among the heathen : The Lord hath done great things for them . 4 Yea , the Lord had done great things for us already : whereof we rejoyce . 5 Turn thou our captivity , O Lord : as the rivers in the south . 6 They that sow in tears : shall reap in joy . 7 He that now goeth on his way weeping , and beareth forth good seed : shall doubtlesse come again with joy , and bring his sheaves with him . The Prayer . O Lord God , who hast promised salvation to thy people , and hast done great things for us already , deliver us from the captivity and bondage of sinne and misery . Fill our hearts with holy sorrow and compunction when ever we trespasse against thee , and teach us so to deny our selves , to mortifie our affections , to crucifie our lusts and all the temptations of the flesh , that we going on our way with mourning and weeping , despising the pleasures of this life , may when thy great harvest shall come , and thy reapers the Angels shall separate the wheat from the tares , come before thee with joy , and bring our sheaves with us to be laid up in thy granary , that so we may escape the everlasting burning , through the mercies of Jesus Christ. Amen . PSALME 127. A Prayer for Gods blessing to goe along with the temporall good things he gives us . EXcept the Lord build the house : their labour is but lost that build it . 2 Except the Lord keep the city : the watchman waketh but in vain . 3 It is but lost labour that ye haste to rise up early , and so late take rest , and eat the bread of carefulnesse : for so he giveth his beloved sleep . 4 Lo , children and the fruit of the womb : are an heritage and gift that commeth of the Lord. 5 Like as the arrows in the hand of the giant : even so are the young children . 6 Happy is the man that hath his quiver full of them : they shall not be ashamed when they speak with their enemies in the gate . The Prayer . O Lord God , without whose blessing all our labours are vain and unprofitable , and our possessions are but bitter and unpleasant : let thy blessing be upon our labours and our substance , our children , and our dwelling , that the good things of this life may be an heritage and gift from thee , issues of thy favour , and an earnest of a greater blessing : make our souls diligent in thy service , not importunate and greedy for the encrease of riches : let our dwellings be safe and peaceable , and our families increase in thy blessings , that we feeling the comforts of thy favour here , may be stirred up to great desires after the blessings of eternity , through Jesus Christ our Lord. Amen . PSALME 128. A Prayer for the fear of God , and the blessings of the godly . BLessed are all they that fear the Lord : and walk in his ways . 2 For thou shalt eat the labours of thine hands : O well is thee , and happy shalt thou be . 3 Thy wife shall be as the fruitfull vine : upon the wals of thine house . 4 Thy children like the olive-branches : round about thy table . 5 Lo , thus shall the man be blessed : that feareth the Lord. 6 The Lord from out of Sion shall so blesse thee : that thou shall 〈◊〉 Jerusalem in prosperity all thy life long . 7 Yea , th●t thou shalt see thy childrens children : and peace upon Israel . The Prayer . O Lord God , who hast promised to multiply thy blessings upon them that fear thee ; teach us the fear of the Lord , and let thy Spirit so assist us , that we may walk in thy ways with great observation of all our actions , and much diligence to perform thy holy will , that we may receive the blessings of the righteous , blessings of the right hand , and of the left hand , and may rejoyce in the blessing and peace of thy Church , waiting for the consummation of all blessing and peace in thy eternall Kingdome , through Iesus Christ our Lord. Amen . PSALME 129. A Prayer against the enemies of the Church . MAny a time have they fought against me from my youth up : ( may Israel now say . ) 2 Ye● , many a time have they vexed mee from my youth up : but they have not prevailed against me . 3 The plowers plowed upon my back : and made long furrows . 4 But the righteous Lord : hath hewen the snares of the ungodly in pieces . 5 Let them be confounded and turned backward : as many as have evill will at Sion . 6 Let them be even as the grasse growing upon the house tops : which withereth afore it be plucked up . 7 Whereof the mower filleth not his hand : neither he that bindeth up the sheaves , his bosome . 8 So that they which goe by , say not so much as the Lord prosper you : we wish you good luck in the name of the Lord. The Prayer . O Most blessed Iesu , who for our sins didst suffer the plowers to plow upon thy back , and make long furrows , suffering shame and whipping for our sakes , and all the contradictions of sinners , and didst leave sorrows and afflictions intailed upon thy Church , that by suffering with thee , she might at last reign with thee in glory : Deliver us and all thy holy Church , from all that fight against us ; hew the snares of the ungodly in pieces , let the designes of them that have evill will at thy Church , be like the grasse growing upon the house tops , withered and blasted before it comes to maturity ; and make us to prosper under thy mercies , and in the good wishes and devout prayers of holy people , through Iesus Christ our Lord. Amen . PSALME 130. A penitentiall Psalme , or a prayer for pardon and redemption from sins . OUt of the deep have I called unto thee ( O Lord : ) Lord hear my voice . 2 Oh let thine eares consider well : the voice of my complaint . 3 If thou Lord wilt be extream to mark what is done amisse : O Lord , who may abide it ? 4 For there is mercy with thee : therefore shalt thou be feared . 5 I look for the Lord , my soul doth wait for him : in his word is my trust . 6 My soul fleeth unto the Lord : before the morning watch , I say , before the morning watch . 7 O Israel trust in the Lord , for with the Lord there is mercy : and with him is plenteous redemption . 8 And he shall redeem Israel : from all his sins . The Prayer . O Lord God , blessed Iesu , with whom is mercy and plenteous redemption , who didst redeem thy people from all their sins , paying the ransome of thine own bloud to purchase us freedome and salvation : let the height of thy mercy take us up from the deep abysse of sin and misery . O be not extream to mark what we have done amisse , for it is impossible we should abide the extreamity of thy severest judgements : and as thy mercy pardons what is past , so let the sweetness of it beget thy fear in our hearts , that we may not dare to offend so gracious , so mercifull a God , but that trusting in thy Word , and flying unto thee for succour , we may wait for thee till our change commeth , looking for thee in holiness and righteousness all our days . Grant this for thy mercies and compassion sake , O blessed Jesu , our onely Saviour and Redeemer . Amen . PSALME 131. A Prayer for the graces of humility and mortification . LOrd , I am not high minded : I have no proud looks . 2 I doe not exercise my selfe in great matters : which are too high for me . 3 But I refrain my soul , and keep it low , like as a childe that is weaned from his mother : yea , my soul is even as a weaned childe . 4 O Israel trust in the Lord : from this time forth for evermore . The Prayer . O Lord God , before whom the humble Publican ( who durst not lift up his eyes to Heaven , but with confusion of face begged pardon ) was justified and acquitted : give unto us thy servants humility of soul , and modesty in our behaviour , that our looks be not proud , nor our thoughts arrogant , nor our designes ambitious : but that our souls being refrained from all vanity and pride , our affections weaned from great opinions and love of our selves , we may trust in thee , follow the example of our blessed Master , and receive thy promises which thou hast made unto us , in our Lord and Saviour Jesus Christ. Amen . Morning Prayer . PSALME 132. A Prayer for the Church , for the promotion of Religion , for the King , and for the Clergy . LOrd remember David : and all his trouble . 2 How he sware unto the Lord : and vowed a vow unto the Almighty God of Jacob. 3 I will not come within the tabernacle of my house : nor climb up into my bed . 4 I will not suffer mine eyes to sleep , nor mine eye-lids to slumber : neither the temples of my head to take any r●st , 5 Untill I finde out a place for the temple of the Lord : an habitation for the mighty God of Jacob. 6 Lo , we heard of the same at Ephrata : and found it in the wood , 7 We will goe into his tabernacle : and fall low on our knees before his foot-stool . 8 Arise , O Lord , into thy resting place : thou and the ark of thy strength . 9 Let thy Priests be clothed with righteousnesse : and let thy saints sing with joyfulnesse . 10 For thy servant Davids sake : turn not away the presence of thine anointed . 11 The Lord hath made a faithfull oath unto David : and he shall not shrink from it . 12 Of the fruit of thy body : shall I set upon thy seat . 13 If thy children will keep my covenant and my testimonies that I shall learn them : their children also shall sit upon thy seat for evermore . 14 For the Lord hath chosen Sion to be an habitation for himself : he hath longed for her . 15 This shall be my rest for ever : here will I dwell , for I have a delight therein . 16 I will blesse her victuals with increase : and will satisfie her poor with bread . 17 I will deck her Priests with health : and her saints shall rejoyce and sing . 18 There shall I make the horn of David to flourish : I have ordained a lantern for mine anointed . 19 As for his enemies , I shall clothe them with shame : but upon himself shall his crown flourish . The Prayer . O Lord God , who dwellest not in Temples made with hands , and yet hast been pleased to manifest thy presence by speciall blessings and assistances , in places set apart for thy worship , be pleased to hear our prayers , and accept our services when ever we make our addresses to thee in the house of prayer , and fall down low on our knees before thy footstool : let thy Priests be clothed with righteousness , and let thy Saints sing with joyfulness , and let all those that make their approaches unto thee purifie their hearts and hands , that they may offer to thee a pure sacrifice , even the sacrifice of obedience and holinesse , and the expresses of true Religion . Blesse ( O Lord ) thy servant the King , whom thou hast made the Patron and Defender of the Church , make his horn to flourish and be exalted above all his enemies , and let thy Word be as a lantern for thine Anointed , to shew him thy holy will and pleasure , that he seeking thy honour and glory , thy Church may flourish under the covert of his shield and patronage , her victuals may be blessed with increase , her poor satisfied with bread , her Priests decked with health , her Saints with joy , and himself with honour and great renown , and a flourishing diademe , while his enemies sit clothed in shame and misery . Grant this , O blessed God , for Jesus Christ his sake , our Lord and onely Saviour . Amen . PSALME 133. A Prayer for unity in the Church , in a Kingdom , or family . BEhold how good and joyfull a thing it is : breth●en to dwell together in unity . 2 It is like the precious ointment upon the head , that ran down unto the beard : even unto Aarons beard , and went down to the skirts of his clothing . 3 Like as the dew of Hermon : which fell upon the hill of Sion . 4 For there the Lord promised his blessing : and life for evermore . The Prayer . O Blessed Jesu , in whose garment was variety but no rent or seam , have mercy upon thy holy Catholike Church , and all Christian Kingdomes and Families ; and so unite all our hearts and affections by the union of Faith and Charity , that we be not torn into Factions and Schisms , but being anointed with the precious ointment , even the anointing of thy Spirit from above , we may keep the unity of the Spirit in the bond of peace ; and grant that this holy ointment may so knit together the Guides of thy Church , the Rulers of Kingdomes , the Princes of the Nations , that the blessings of it may descend to the skirts of the people , and that thou mayest blesse us with thy graces here and hereafter , give us life for evermore in the participation of thy glorious Kingdom , where thou livest and reignest ever one God , world without end . Amen . PSALME 134. An invitation to the Clergy to be diligent in singing Gods praises publikely . BEhold ( now ) praise the Lord : all ye servants of the Lord. 2 Ye that by night stand in the house of the Lord : even in the courts of the house of our God. 3 Lift up your hands in the sanctuary : and praise the Lord. 4 The Lord that made heaven and earth : give thee blessing out of Sion . The Prayer . O Lord , Creatour and Governour of all the world , thou that madest Heaven and Earth , that all should celebrate thy praise and the glory of thy Name , give great Religion and devout affections to thy Ministers , that by frequent elevation of their hands and hearts in thy Sanctuary , in behalf of themselves and all the people , thy honour may be exalted among all thy servants , Religion may be advanced , and the love of thy Name increased , and thy blessings may descend upon us in a plentifull proportion , to supply all our necessities , through Jesus Christ our Lord. Amen . PSALME 135. A Prayer that God would avenge his People of their Enemies , and an invitation of them to praise his Name . O Praise the Lord , laud ye the Name of the Lord : praise it , O ye servants of the Lord. 2 Ye that stand in the house of the Lord : in the courts of the house of our God. 3 O praise the Lord , for the Lord is gracious : O sing praises unto his name , for it is lovely . 4 For why ? the Lord hath chosen Jacob unto himself : and Israel for his own possession . 5 For I know that the Lord is great : and that our Lord is above all gods . 6 Whatsoever the Lord pleased , that did he in heaven and in earth : and in the sea , and in all deep places . 7 He bringeth forth the clouds from the ends of the world : and sendeth forth lightnings with the rain , bringing the windes out of his treasures . 8 He smote the first-born of Egypt : both of man and beast . 9 He hath sent tokens and wonders into the midst of thee , O thou land of Egypt : upon Pharaoh and all his servants . 10 Hee smote divers Nations : and slew mighty Kings . 11 Sehon king of the Amorites , and Og the king of Basan : and all the kingdomes of Canaan . 12 And gave their land to be an heritage : even an heritage unto Israel his people . 13 Thy Name , O Lord , endureth for ever : so doth thy memoriall , O Lord , from one generation to another . 14 For the Lord will avenge his people : and be gracious unto his servants . 15 As for the images of the heathen , they are but silver and gold : the work of mens hands . 16 They have mouthes and speak not : eyes have they , but they see not . 17 They have eares , and yet they hear not : neither is there any breath in their mouthes . 18 They that make them are like unto them : and so are all they that put their trust in them . 19 Praise the Lord , ye house of Israel : praise the Lord , ye house of Aaron . 20 Praise the Lord , ye house of Levi : ye that fear the Lord , praise the Lord. 21 Praised be the Lord out of Sion : which dwelleth at Jerusalem . The Prayer . O Lord God , in whose sight the death of all the Saints is precious , and to whom the souls of the Martyrs from under the Altar call to avenge their bloud that is shed like water upon the earth ; be gracious unto us thy servants , avenge all thy people of their enemies , that all that hate and persecute thy Church , being either brought to repentance or confusion , thy Name and thy memoriall may be celebrated to all generations , thy Kingdome and thy comming may be hastened , that the Saints may receive the consummation of their glories , by resurrection of their bodies , and receiving the crown of righteousnesse which thou hast prepared for all that put their trust in thee , and that we all standing in the house of the Lord , even in the courts of the house of our God for ever , may praise thy Name which is gracious and lovely , even for ever and ever . Amen . Evening Prayer . PSALME 136. A Prayer of thanksgiving to God for his eternall mercies . O Give thanks unto the Lord , for he is gracious : and his mercy endureth for ever . 2 O give thanks unto the God of all gods : for his mercy endureth for ever . 3 O thank the Lord of all lords : for his mercy endureth for ever . 4 Which onely doth great wonders : for his mercy endureth for ever . 5 Which by his excellent wisdome made the heavens : for his mercy endureth for ever . 6 Which laid out the earth above the waters : for his mercy endureth for ever . 7 Which hath made great lights : for his mercy endureth for ever . 8 The sun to rule the day : for his mercy endureth for ever . 9 The moon and the starres to govern the night : for his mercy endureth for ever . 10 Which smote Egypt with their first-born : for his mercy endureth for ever . 11 And brought out Israel from among them : for his mercy endureth for ever . 12 With a mighty hand and a stretched out arm : for his mercy endureth for ever . 13 Which divided the Red sea in two parts : for his mercy endureth for ever . 14 And made Israel to go through the midst of it : for his mercy endureth for ever . 15 But as for Pharaoh and his host , he overthrew them in the Red sea : for his mercy endureth for ever . 16 Which led his people through the wildernesse : for his mercy endureth for ever . 17 Which smote great kings : for his mercy endureth for ever . 18 Yea , and slew mighty kings : for his mercy endureth for ever . 19 Sehon king of the Amorites : for his mercy endureth for ever . 20 And Og the king of Basan : for his mercy endureth for ever . 21 And gave away their land for an heritage : for his mercy endureth for ever . 22 Even for an heritage unto Israel his servant : for his mercy endureth for ever . 23 Which remembred us when we were in trouble : for his mercy endureth for ever . 24 And hath delivered us from our enemies : for his mercy endureth for ever . 25 Which giveth food to all flesh : for his mercy endureth for ever . 26 O give thanks unto the God of heaven : for his mercy endureth for ever . 27 O give thanks unto the Lord of lords : for his mercy endureth for ever . The Prayer . O God of Heaven , and Lord of lords , who by thy excellent wisdome hast made the Heavens , and onely dost great wonders in Heaven and Earth , making all thy creatures to be expresses of thy power , and of thy loving mercy , let thy mighty hand and stretched out arme lead us through the midst of this world , and the throng of all our enemies , giving us food for the sustenance of our bodies , the light of the sun of righteousness to lead us in our goings , and great apprehensions of thy mercy to excite in us devotion and true Religion , that we praising thy mercies , and being relieved and sustained by thy loving kindnesse , may at last come to the land of promise which thou givest for an heritage to thy people , and may receive the mercies of thy Kingdome , which endure for ever , through Jesus Christ our Lord. Amen . PSALME 137. A Prayer for redemption of the Church from captivity and persecution . BY the waters of Babylon we sat down and wept : when we remembred ( thee ) O Sion . 2 As for our harps , we hanged them up : upon the trees that are therein . 3 For they that led us away captive , required of us then a song and melody in our heavinesse : sing us one of the songs of Sion . 4 How shall wee sing the Lords song : in a strange land ? 5 If I forget thee , O Jerusalem : let my right hand forget her cunning . 6 If I doe not remember thee , let my tongue cleave to the roof of my mouth : yea , if I preferre not Jerusalem in my mirth . 7 Remember the children of Edom , O Lord , in the day of Jerusalem : how they said , Down with it , down with it , even to the ground . 8 O daughter of Babylon , wasted with misery : yea , happy shall he be that rewardeth thee as thou hast served us . 9 Blessed shall he be that taketh thy children : and throweth them against the stones . The Prayer . O Lord our God , thou hast placed us in this world like pilgrims and strangers far from our Contrey , far from rest ; give us souls and desires so abstract , so religious and contemplative , that all our hopes , our joys , and longings may be to enjoy thee and thy glories in the celestiall Jerusalem : and let thy comforts refresh us in this our captivity and exile , that in our heavinesse thou maist be our joy , our songs and melody may be the songs of Sion , the praises of thy Name , that when thou hast delivered us from the wrath and malice of our enemies , and dashed all their wickednesse ( which they have conceived and would bring forth to our destruction ) against the Rock Christ Jesus , we may be blessed amongst thy children , and be carried into our Countrey the Land of glorious promises , there to reign with thee , who livest and governest all things , world without end . Amen . PSALME 138. A Prayer and a thanksgiving for Gods mercies . I Will give thanks unto thee , O Lord , with my whole heart : even before the gods will I sing praise unto thee . 2 I will worship toward thy holy temple , and praise thy name , because of thy loving kindn●sse and truth : for thou hast magnified thy name and thy word above all things . 3 When I called upon thee , thou heardest me : and enduedst my soul with much strength . 4 All the kings of the earth shall praise thee , O Lord : for they have heard the words of thy mouth . 5 Yea , they shall sing in the ways of the Lord : that great is the glory of the Lord. 6 For though the Lord be high , yet hath he respect unto the lowly : as for the proud , he beholdeth them afarre off . 7 Though I walk in the midst of trouble , yet shalt thou refresh me : thou shalt stretch forth thine hand upon the furiousnesse of mine enemies , and thy right hand shall save mee . 8 The Lord shall make good his loving kindnesse toward me : yea , thy mercy , O Lord , endureth for ever , despise not then the works of thine own hands . The Prayer . O Lord God , who hast magnified thy Name and Word above all things , make good thy loving kindnesses towards us , and endue our souls with much strength , that thine hand being stretched forth upon the furiousness of all our ghostly enemies , and we being saved by thy right hand , may praise thee , and all thy glories , serving thee here with a lowly minde , and a great industry , that at last we may worship thee in thy holy Temple , in the midst of all the Myriads of Angels , where thy glory is great and farre exalted above all gods . Grant this for Jesus Christ his sake our Lord and onely Saviour . Amen . Morning Prayer . PSALME 139. A meditation of the omnipresence of God , and a prayer that we may alwayes walk as in his sight . O Lord , thou hast searched me out , and known mee : thou knowest my down-sitting , and mine up-rising , thou understandest my thoughts long before . 2 Thou art about my path , and about my bed : and spiest out all my ways . 3 For lo , there is not a word in my tongue : but thou , O Lord , knowest it altogether . 4 Thou hast fashioned me behinde and before : and laid thine hand upon me . 5 Such knowledge is too wonderfull and excellent for me : I cannot attain unto it . 6 Whither shall I go then from thy Spirit : or whither shall I go then from thy presence ? 7 If I climb up into heaven , thou art there : if I go down to hell , thou art there also . 8 If I take the wings of the morning : and remain in the uttermost parts of the sea , 9 Even there also shall thy hand lead me : and thy right hand shall hold me . 80 If I say , Peradventure the darknesse shall cover me : then shall my night be turned to day . 11 Yea , the darknesse is no darknesse with thee , but the night is as clear as the day : the darknesse and light ( to thee ) are both alike . 12 For my reins are thine : thou hast covered mee in my mothers womb . 13 I will give thanks unto thee , for I am fearfully and wonderfully made : marvellous are thy works , and that my soul knoweth right well . 14 My bones are not hid from thee : though I be made secretly , and fashioned beneath in the earth . 15 Thine eyes did see my substance , yet being unperfect : and in thy book were all my members written . 16 Which day by day were fashioned : when as yet there was none of them . 17 How dear are thy counsels unto me , O God : O how great is the summe of them ! 18 If I tell them , they are mo in number then the sand : when I wake up , I am present with thee . 19 Wilt thou not slay the wicked , O God : depart from me ye blood-thirsty men . 20 For they speak unrighteously against thee : and thine enemies take thy Name in vain . 21 Do not I hate them , O Lord , that hate thee : and am not I grieved with those that rise up against thee ? 22 Yea , I hate them right fore : even as though they were mine enemies . 23 Try me , O God , and seek the ground of my heart : prove me and examine my thoughts . 24 Look well if there be any way of wickednesse in me : and lead me in the way everlasting . The Prayer . O Lord our God , who art infinite in wisdom , and present in all places , filling heaven and earth and hell with the effects of thy mighty power , and communications of thy glorious essence : let thy hand lead us , and thy right hand hold us in all our ways , always considering that thou art present , understanding our thoughts and words , even long before they are , and seeing our most secret ways as clearly as in the sight of the sun : print thy fear mightily upon our souls , that we may be as fearfull of committing sins in secret , as in the eyes of all the world , that we hating all iniquity , and loving thy counsels as our dearest treasures and guide , may , by the paths of a holy life , be conducted into the way everlasting , through Jesus Christ our Lord. Amen . PSALME 140. A Prayer for deliverance from the mischiefe of all wicked persons . DEliver me , O Lord , from the evil man : and preserve me from the wicked man. 2 Which imagine mischief in their hearts : and stirre up strife all the day long . 3 They have sharpned their tongues like a serpent : adders poison is under their lips . 4 Keep me , O Lord , from the hands of the ungodly : preserve me from the wicked men , which are purposed to overthrow my goings . 5 The proud have laid a snare for me , and spread a net abroad with cords : yea , and set traps in my way . 6 I said unto the Lord , Thou art my God : hear the voice of my prayers , O Lord. 7 O Lord God , thou strength of my health : thou hast covered my head in the day of battle . 8 Let not the ungodly have his desire , O Lord : let not his mischievous imaginations prosper , lest they bee too proud . 9 Let the mischief of their own lips fall upon the head of them : that compasse me about . 10 Let hot burning coals fall upon them : let them be cast into the fire and into the pit , that they never rise up again . 11 A man full of words shall not prosper upon the earth : evil shall hunt the wicked person to overthrow him . 12 Sure I am that the Lord will avenge the poor : and maintain the cause of the helplesse . 13 The righteous also shall give thanks unto thy name : and the just shall continue in thy sight . The Prayer . O Lord God , thou strength of our health , thou that avengest the poor , and maintainest the cause of the helplesse , deliver us , O Lord , and preserve us from the evil and wicked man , that neither his example may corrupt us , nor his counsels mislead us , nor his prosperity scandalize us , nor his strife disquiet us , nor his mischief disturb our safety ; but do thou cover our heads in the day of battell and contestation against all our bodily and ghostly enemies , that although they hunt us to overthrow us , yet we may prosper upon earth under thy favour and protection , and at last being removed from all fears , and sadnesse , and dangers , may continue in thy sight , amongst the congregation of the just for ever , through Jesus Christ our Lord. Amen . PSALME 141. A Prayer for the vertue of religion , for holinesse of life , and for deliverance from the snares of our enemies . LOrd , I call upon thee , haste thee unto me : and consider my voyce , when I cry unto thee . 2 Let my prayer be set forth in thy sight , as the incense : and let the lifting up of my hands be an evening sacrifice . 3 Set a watch ( O Lord ) before my mouth : and keep the door of my lips . 4 O let not mine heart be enclined to any evil thing : let me not be occupied in ungodly works , with the men that work wickednesse , lest I eat of such things as please them . 5 Let the righteous rather smite me friendly : and reprove me . 6 But let not their precious balms break mine head : yea , I will pray yet against their wickednesse . 7 Let their Judges be overthrown in stony places : that they may hear my words , for they are sweet . 8 Our bones lie scattered before the pit : like as when one breaketh and heweth wood upon the earth . 9 But mine eyes look unto thee , O Lord God : in thee is my trust , O cast not out my soul. 10 Keep me from the snare which they have laid for me : and from the traps of the wicked doers . 11 Let the ungodly fall into their own nets together : and let me ever escape them . The Prayer . O Lord , our trust and confidence , haste thee unto us , and consider our voyce when we call upon thee in our trouble and necessity ; let our prayers ascend up unto thee as incense , and be as the savour of the evening and the morning sacrifice . We begge of thee nothing but grace and power to fulfill thy will ; let not our hearts be inclined to any evil : set a watch O Lord , before our mouth , and keep the door of our lips , let us not be busied in ungodly works , that we may never offend in our thoughts , or words , or actions ; and when we do amisse , do thou smite us friendly , & reprove us with the checks of a tender conscience , that thy fatherly correction may like precious balm cure all the wounds made by our own infirmities : that we escaping all the snares of wickednesse , may for ever hear and obey thy sweet words , and our souls may never be cast out of thy presence , but for ever may rejoyce in our Lord and Saviour Jesus Christ. Amen . Evening Prayer . PSALME 142. A Prayer in all sadnesse , and in the hour of death . I Cried unto the Lord with my voyce : yea , even unto the Lord did I make my supplication . 2 I poured out my complaints before him : and shewed him of my trouble . 3 When my spirit was in heavinesse , thou knewest my path : in the way wherein I walked have they privily laid a snare for me . 4 I looked also upon my right hand : and saw there was no man that would know me . 5 I had no place to flee unto : and no man cared for my soul. 6 I cried unto thee , O Lord , and said : Thou art my hope and my portion in the land of the living . 7 Consider my complaint : for I am brought very low . 8 O deliver me from my persecutors : for they are too strong for me . 9 Bring my soul out of prison , that I may give thanks unto thy Name : which thing if thou wilt grant me , then shall the righteous resort unto my company . The Prayer . O Lord God , thou art our hope , and our portion in the land of the living , consider our complaint and misery , thou art our place to flee unto , thou onely art our sanctuary ; O hide us under the covert of thy wings , keep us from all the dangers which multiply upon us when our spirits are in heavinesse , and our bodies pressed with infirmities : be thou always at our right hand , and assist us so with the strength of thy grace , that our temptations , and our enemies not being above our strength deriv'd from thee , our soul may with confidence go forth of prison , and give eternall thanks unto thy Name , in the companies of the Righteous , through Jesus Christ our Lord. Amen . PSALME 143. A Prayer that God would pardon our sins , and direct us in the way of righteousnesse . HEare my prayer , O Lord , and consider my desire : hearken unto me for thy truth and righteousnesse sake . 2 And enter not into judgement with thy servant : for in thy sight shall no man living be justified . 3 For the enemy hath persecuted my soul , he hath smitten my life down to the ground : he hath laid me in the darknesse , as the men that have been long dead . 4 Therefore is my spirit vexed within me : and my heart within me is desolate . 5 Yet do I remember the time past , I muse upon all thy works : yea , I exercise my selfe in the works of thy hands . 6 I stretch forth my hands unto thee : my soul gaspeth ●nto thee as a thirsty land . 7 Hear me , O Lord , and that soon , for my spirit waxeth faint : hide not thy face from me , lest I be like unto them that go down into the pit . 8 O let me hear thy loving kindnesse betime● in the morning , for in thee is my trust : shew thou me the way that I should walk in , for I lift up my soul unto thee . 9 Deliver me , O Lord , from mine enemies : for I flee unto thee to hide me . 10 Teach me to do the thing that pleaseth thee , for thou art my God : let thy loving spirit lead me forth into the land of righteousnesse . 11 Quicken me , O Lord , for thy Names sake : and for thy righteousnesse sake bring my soul out of trouble . 12 And of thy goodnesse slay mine enemies : and destroy all them that vex my soul , for I am thy servant . The Prayer . O Lord our Judge , and our Redeemer , hearken unto us for thy truth and righteousnesse sake ; deliver us from the guilt of all our sinnes , and those great punishments which are due to us for the same . Enter not into judgement with us , for in thy sight no man can be justified by any worthinesse of his own . Endue our souls with the righteousnesse of a holy faith , living and working by charity . Shew us the way that we should walk in , teach us to do whatsoever pleaseth thee , quicken our souls in the paths of life , and so continue the conduct of thy Spirit to us , that it may never leave us till we be brought forth of this world , into the land of righteousnesse to dwell with thee eternally , through Jesus Christ our Lord. Amen . Morning Prayer . PSALME 144. A thanksgiving for Victory , and a prayer for the blessings of Peace . BLessed be the Lord my strength : which teacheth my hands to war , and my fingers to fight . 2 My hope and my fortresse , my castle and deliverer , my defender , in whom I trust : which subdueth my people that is under me . 3 Lord , what is man that thou hast such respect unto him : or the son of man that thou so regardest him ? 4 Man is like a thing of nought : his time passeth away like a shadow . 5 Bow the heavens , O Lord , and come down : touch the mountains , and they shall smoke . 6 Cast forth thy lightning , and tear them : shoot out thine arrows , and consume them . 7 Send down thy hand from above : deliver me and take me out of the great waters , from the hand of strange children . 8 Whose mouth talketh of vanity : and their right hand is a right hand of wickednesse . 9 I will sing a new song unto thee , O God : and sing praises unto thee upon a ten-stringed lute . 10 Thou hast given victory unto kings : and hast d●livered David thy servant from the perill of the sword . 11 Save me and deliver me from the hand of strange children : whose mouth talketh of vanity , and their right hand is a right hand of iniquity . 12 That our sons may grow up as the young plants : and that our daughters may be as the polished corners of the Temple . 13 That our garners may be full and plenteous with all manner of store : that our sheep may bring forth thousands , and ten thousands in our streets . 14 That our oxen may be strong to labour , and there be no decay : no leading into captivity , and no complaining in our streets . 15 Happy are the people that be in such a case : yea , blessed are the people which have the Lord for their God. The Prayer . O Lord our strength , our hope and fortresse , our castle and deliverer , our defender in whom we trust ; bow the heavens , O Lord , come down and save us , send down thine hand from above , deliver us , and take us from the great waters , from those miseries and afflictions which come upon us by reason of our sins , from the condition of mortality , and from the hand of strange children , whose right hand is a right hand of wickednesse . Give us , O Lord , victory and peace , and all the blessings of thy peace , with which thou usest to adorn and beautifie the dwellings of the righteous , that we may be happy in the continuall descent of thy favours , but above all , our happinesse may consist in being thy people , and thou being our God , that we may be blessed for ever in so blessed a relation , through Jesus Christ our Lord. Amen . PSALME 145. A meditation of the glory and Majesty of God , and the mightinesse of his kingdome . I Will magnifie thee , O God , my King : and I will praise thy Name for ever and ever . 2 Every day will I give thanks unto thee : and praise thy name for ever and ever . 3 Great is the Lord , and marvellous worthy to bee praised : there is no end of his greatnesse . 4 One generation shall praise thy works unto another : and declare thy power . 5 As for me , I will be talking of thy worship : thy glory , thy praise , and wondrous works . 6 So that men shall speak of the might of thy marvellous acts : and I will also tell of thy greatnesse . 7 The memoriall of thine abundant kindnesse shall be shewed : and men shall sing of thy righteousnesse . 8 The Lord is gracious and mercifull : long-suffering , and of great goodnesse . 9 The Lord is loving unto every man : and his mercy is over all his works . 10 All thy works praise thee , O Lord : and thy saints give thanks unto thee . 11 They shew the glory of thy Kingdome : and talk of thy power . 12 That thy power , thy glory , and mightinesse of thy Kingdome : might be known unto men . 13 Thy kingdome is an everlasting kingdome : and thy dominion endureth throughout all ages . 14 The Lord upholdeth all such as fall : and lifteth up all those that be down . 15 The eyes of all wait upon thee , O Lord : and thou givest them their meat in due season . 16 Thou openest thine hand : and fillest all things living with plenteousnesse . 17 The Lord is righteous in all his ways : and holy in all his works . 18 The Lord is nigh unto all them that call upon him : yea , all such as call upon him faithfully . 19 He will fulfill the desire of them that fear him : he also will hear their cry , and will help them . 20 The Lord preserveth all them that love him : but scattereth abroad all the ungodly . 21 My mouth shall speak the praise of the Lord : and let all flesh give thanks unto his holy name for ever and ever . The Prayer . O God our King , thou art marvellous worthy to be praised , and there is no end of thy greatnesse ; give us enlarged and sanctified hearts , and lips , that we may sing of thy righteousnesse , and magnifie thy glory , thy worship , and wondrous works . All thy works praise thee , O Lord , and thy saints give thanks unto thee . Make us holy and righteous in thy sight , we are already the works of thine hands , and then , wee have a double title to praise thee . Uphold us , O Lord , that we fall not , and lift us up when we are down ; give us me●t in due season for our souls , and for our bodies , that we being filled with the plenteousnesse of thy mercies here , may have our best , and all our desires fulfilled and satisfied hereafter , amongst such as fear thee , and give thanks unto thy holy name for ever . Grant this for Jesus Christ his sake , to whom with thee , O Father , and the holy Spirit , be all honour and glory now and for ever . Amen . PSALME 146. A Prayer that we may trust in God onely , and not in an arm of flesh . PRaise the Lord , O my soul , while I live will I praise the Lord : yea , as long as I have any beeing , I will sing praises unto my God. 2 O put not your trust in Princes , nor in any childe of man : for there is no help in them . 3 For when the breath of man goeth forth , hee shall turn again to his earth : and then all his thoughts perish . 4 Blessed is he that hath the God of Jacob for his help : and whose hope is in the Lord his God. 5 Which made heaven and earth , the sea and all that therein is : which keepeth his promise for ever . 6 Which helpeth them to right that suffer wrong : which feedeth the hungry . 7 The Lord looseth men out of Prison : the Lord gi●eth sight to the blinde . 8 The Lord helpeth them that are fallen : the Lord careth for the righteous . 9 The Lord careth for the strangers , he defendeth the fatherlesse and widow : as for the way of the ungodly , he ●urneth it upside down . 10 The Lord thy God , O Sion , shall be King for evermore : and throughout all generations . The Prayer . O Lord God , who reignest a King for evermore , give us grace that we may make thee our help , and fix our hopes in thee , for thou onely art able to give deliverance . Feed our souls , O Lord , and satisfie us with thy salvation when we hunger and thirst after righteousnesse ; help us to right when we suffer wrong , heal our back-slidings , raise us when we are fallen enlighten the eys of our souls that we walk not in darknesse and the shadow of death , and do thou take care for us in all our ways , and in all our necessities , that when our breath goeth forth , and we turn again to our earth , we may reign with thee in Sion , thy celestiall habitation , for evermore , through Jesus Christ our Lord. Amen . Evening Prayer . PSALME 147. A celebration of Gods wisdome and providence in the ministration of the things of this world , and of his goodnesse towards them that fear him . O Praise the Lord , for it is a good thing to sing praises unto our God : yea , a joyfull and pleasant thing it is to be thankfull . 2 The Lord doth build up Jerusalem : and gather together the outcasts of Israel . 3 He healeth those that are broken in heart : and giveth medicine to heal their sicknesse . 4 He telleth the number of the stars : and calleth them all by their names . 5 Great is our Lord , and great is his power : yea , and his wisdome is infinite . 6 The Lord setteth up the meek : and bringeth the ungodly down to the ground . 7 O sing unto the Lord with thanksgiving : sing praises upon the harp unto our God. 8 Which covereth the heaven with clouds , and prepareth rain for the earth : and maketh the grasse to grow upon the mountains , and herb for the use of men . 9 Which giveth fodder unto the cattell : and feedeth the young ravens that call upon him . 10 He hath no pleasure in the strength of an horse : neither delighteth he in any mans legs . 11 But the Lords delight is in them that fear him : and put their trust in his mercy . 12 Praise the Lord , O Jerusalem : praise thy God , O Sion . 13 For he hath made fast the bars of thy gates : and hath blessed thy children within thee . 14 He maketh peace in thy borders : and filleth thee with the floure of wheat . 15 He sendeth forth his commandement upon earth : and his word runneth very swiftly . 16 He giveth snow like wooll : and scattereth the hoar frost like ashes . 17 He casteth forth his ice like morsels : who is able to abide his frost ? 18 He sendeth out his word , and melteth them : hee bloweth with his winde , and the waters flow . 19 He sheweth his word unto Jacob : his statutes and ordinances unto Israel . 20 He hath not dealt so with any nation : neither have the heathen knowledge of his laws . The Prayer . O Lord God , whose power is great , and thy wisdome infinite , give us broken and contrite hearts , meek spirits , a fear of thy Name , and a trust in thy mercy , that thou maist arise upon us with healing in thy wings , giving us medicine to heal all our ghostly sicknesses , and thy delight may be in us , delighting to doe us good , to feed us when we call upon thee , to set us above our enemies , to give us knowledge of thy Laws , to build up Jerusalem , and to repair the breaches of thy Church , that we may sing praises unto thee , O God , and be thankfull to all eternity , through Jesus Christ our Lord. Amen . PSALME 148. An invitation of all the creatures of the world , to praise God. O Praise the Lord of heaven : praise him in the height . 2 Praise him all ye angels of his : praise him all his host . 3 Praise him sun and moon : praise him all ye stars and light . 4 Praise him all ye heavens : and ye waters that bee above the heavens . 5 Let them praise the Name of the Lord : for he spake the word , and they were made : he commanded , and they were created . 6 He hath made them fast for ever and ever : he hath given them a law which shall not be broken . 7 Praise the Lord upon earth : yee dragons and all deeps . 8 Fire and hail , snow and vapours : winde and storm , fulfilling his word . 9 Mountains and all hils : fruitfull trees , and all cedars . 10 Beasts and all cattell : worms and feathered fowls . 11 Kings of the earth , and all people : princes and all judges of the world . 12 Young men and maidens , old men and children , praise the name of the Lord : for his name onely is excellent , and his praise above heaven and earth . 13 He shall exalt the horn of his people , all his saints shall praise him : even the children of Israel , even the people that serveth him . The Prayer . O Lord God , whose Name onely is excellent , and thy praise above heaven and earth , we adore and blesse thy mercy and thy power for creating us after thine own Image : thou spakest the word , and we were made : thou commandedst , and we were created : and as thou hast established thy Creation with a Law for ever , that all should minister to thy praises in their severall proportions ; so give us grace that the laws of sanctity , of faith , and obedience , which thou hast given to us , may never be broken , that we serving thee not onely in the order of thy creatures , but in the capacity of thy children , may sing thy praises amongst the Angels and the numerous host of Saints reigning in thy Kingdome for ever and ever . Amen . PSALME 149. A meditation of the joyes of Heaven prepared for the Saints . O Sing unto the Lord a new song : let the congregation of saints praise him . 2 Let Israel rejoyce in him that made him : and let the children of Sion be joyfull in their King. 3 Let them praise his name in the dance : let them sing praises unto him with tabret and harp . 4 For the Lord hath pleasure in his people : and helpeth the meek hearted . 5 Let the saints be joyfull with glory : let them rejoyce in their beds . 6 Let the praises of God be in their mouth : and a two-edged sword in their hands . 7 To be avenged of the heathen : and to rebuke the people . 8 To binde their kings in chains : and their nobles with links of iron . 9 That they may be avenged of them , as it is written : Such honour have all his Saints . The Prayer . O Lord our King , in whose honour and salvation all thy Saints rejoyce , give unto thy holy Gospel a free passage in all the world , that Kings and Nobles may be bound with the chains of obedience , discipline , and subordination to all thy holy Laws ; and grant to us thy servants that thy Laws may be so fixed in our hearts , and thy praises in our mouthes , and righteousnesse in all our actions , that we may be written among the righteous , and have our portion with the Saints , who rejoyce in their beds of eternall rest , and are joyfull in the glories of thy Kingdome , through Jesus Christ our Lord. Amen . PSALME 150. An invitation to praise God with all our faculties and powers . O Praise God in his holinesse : praise him in the firmament of his power . 2 Praise him in his noble acts : praise him according to his excellent greatnesse . 3 Praise him in the sound of the trumpet : praise him upon the lute and harp . 4 Praise him in the cymbals and dances : praise him upon the strings and pipe . 5 Praise him upon the well tuned cymbals : praise him upon the loud cymbals 6 Let every thing that hath breath : praise the Lord. The Prayer . O Eternall God , thy holinesse and power and excellent greatnesse are farre above all the praises of men and Angels , and yet thou art pleased in the harmony and concent of a thankfull heart , and a thanks-giving tongue ; touch our hearts with admirable apprehensions of thy Divine perfections , that our songs of thy honour may be devout and illuminate to the height of extasies , and the devotions of a Seraphim , for nothing is proportionable to thy glories but what is infinitely beyond our infirmities . Make us to sing Thee and thy Name while we have breath ; and when we are breathlesse , let our hearts fill up the harmony , and think thy praises so cordially , till our souls being separated from the harsh sound of our bodily organs , we may praise thee when we are all spirit in the state of separation , and in the re-union when our bodies shall be made spirituall , singing to thee exalted praises for ever and ever . To thee O blessed and glorious God be praises and honour and glory ascribed now , and to all eternity . Amen . Amen . DEVOTIONS FOR THE Help and Assistance OF ALL CHRISTIAN PEOPLE : In all occasions and necessities . The third EDITION . LONDON , Printed for R. Royston . 1647. DEVOTIONS FOR SEVERALL OCCASIONS . A Prayer against wandring thoughts , to be said at the beginning of our devotions . ALmighty God , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our incouragement , let thy holy Spirit teach me how to pray ; give me just apprehensions of my wants , zeal of thy glory , great resentment of thy mercies , love of all spirituall employments that are pleasing unto thee ; and do thou help mine infirmities , that the Devill may not abuse my fancy with illusions , nor distract my minde with cares , nor alienate my thoughts with impertinencies , but give me a present minde , great devotion , a heart fixed upon thy divine beauties , and an actuall intention and perseverance in my prayers , that I may glorifie thy Name , doe unto thee true and laudable service , and obtain relief for all my necessities . Hear me , O King of Heaven , when I call upon thee , for thou hast promised mercy to them that pray in the Name of our Lord and Saviour Jesus Christ. Amen . Penitentiall Prayers , and a Form of Confession of sinnes to God , to be said upon days of publike or private humiliation . O Lord God of mercy and pardon , give me a just remembrance and sad apprehensions of my sins ; teach me to bewail them with as great an indignation and bitternesse , as I have committed them with complacency and delight . Let my prayers and my confession come into thy presence , and obtain a mercy for me and a pardon . Let not thy justice and severity so remember my sins , as to forget thine own mercy ; and though I have committed that for which I deserve to be condemned , yet thou canst not lose that glorious attribute whence flows comfort to us and hopes of being saved . Spare me therefore , O mercifull God ; for to give pardon to a sinner that confesseth his sinnes , and begges remission , is not impossible to thy power , nor disproportionate to thy justice , nor unusuall to thy mercy and sweetest clemency . Blessed Jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amisse . Have pity on me now in the time of mercy , and condemne me not when thou commest to judgement , for what profit is there in my bloud ? Thou delightest not in the death of a sinner , but in his conversion there is joy in Heaven ; and when thou hast delivered me from my sins , and saved my soul , I shall praise and magnifie thy Name to all eternity , Mercy , sweet Jesu , Mercy : Lord have mercy upon us . Christ have mercy upon us . Lord have mercy upon us . Our Father which art in Heaven , &c. I am not worthy , O Lord , to look up to Heaven , which is the Throne of thy purity ; for my sins are moe in number then the hairs upon my head , and my heart hath failed me . Lord be mercifull to me a sinner . I have not lived according to thy will , but in the vanity of mine own thoughts , in idle , sinfull , and impertinent language , in foolish actions , in blindnesse of heart , in contempt of thy holy Word and Commandments ; I have not loved thee my God with all my heart , nor feared thee with all my soul , nor served thee with all my might according to thy holy precept , nor loved my neighbour as my self . Lord be mercifull to me a sinner . I have been unthankfull to thy Divine Majesty , forgetting that thou madest me , and preservest me ; to thy Son my blessed Saviour , forgetting the bitter pains he suffered for me ; and to the holy Ghost , forgetting how many gracious influences I have received from him for my help , comfort , and promotion in the wayes of holy Religion , but have rebelled against thee my Maker , have sold my self to work wickednesse , from whence by the passion of thy holy Son I was redeemed , and have resisted the holy Ghost . Lord be mercifull to me a sinner . I have offended thee my God in an inordinate estimation of my self , in vain complacencies , and desires to be esteemed as much or more then others , in not suffering with meeknesse , indifference , and obedience , the humiliations sent to me by thy divine providence , in haughty deportment toward my superiours , equals , and inferiours , and in accepting such honours as have been done to me without returning them to thee the Fountain . Lord be mercifull to me a sinner . I have offended thee my God in impatience , in anger intemperate in degree , inordinate in the object , growing peevish and disquieted by trifling inadvertencies of others , and sleight accidents about me . Lord be mercifull to me a sinner . I have offended thee my God , by being envious at the prosperous successes and advantages of my neighbours , and have had resentments of joy at their displeasures and sadnesses . Lord be mercifull to me a sinner . I have been negligent in performance of my charge , idle in doing my duties , soft and effeminate in my life , indevout in my prayers , slothfull in the exercises of Religion , weary of their length , displeased at their return , without advertency in the execution of them , and glad at an occasion of their pretermission . Lord be mercifull to me a sinner . I have been diligent and curious in pleasing my appetite of meat , and drink , and pleasures , losing my time , pampering my flesh , quenching the Spirit , making matter both for sin and sicknesses , and have not been sedulous in mortifying my body for the subduing mine own intemperances and inordination . Lord be mercifull to me a sinner . I have been an unprovident steward of the good things thou hast given me , I have loved them inordinately , sought them greedily , and unjustly , dispensed them idlely , and parted with them unwillingly : I have not been so charitable to the poor , or so pitifull to the afflicted , or so compassionate to the sick , or so apt to succour and give supply to the miseries of my neighbours as I ought , but have too much minded things below , not setting mine affections upon Heaven and heavenly things , but have been unlike thee in all things , I have been unmercifull and unjust . Lord be mercifull to me a sinner . Mine eyes , O Lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbors , prying into their faults , but have been blinde not seeing mine own sins , and infinite irregularities . Lord be mercifull to me a sinner . I have not with care kept the door of my lips , nor bridled my tongue , but have been excessive in talking , immoderate in dissolute and wanton laughter , apt to lie , to deny truth , to accuse others , to scoffe at them , to aggravate their faults , to lessen their worth , to give rash judgement , to flatter for advantage , to speak of thy Name irreverently , and without religious or grave occasions , our discourses have been allayed with slander and backbiting , not apt to edifie , or minister grace unto the hearers . Lord be mercifull to me a sinner . Mine eares have been greedy after vanity , listening after things unprofitable , or that might tend to the prejudice of my neighbors , and have not with holy appetite listened after thy holy words and conveyances of salvation . Lord be mercifull to me a sinner . I have offended thee by the entertainment of evill thoughts , thoughts of uncleannes●e and impurity , and have not resisted their first beginnings , but have given consent to them explicitly and implicitly , and have brought them up till they have grown into idle words and actions . Lord be mercifull to me a sinner . I have made my self guilty of the sinnes of others by consent , by approving , by not reproving , by cooperating , by encouraging their ill actions , so making mine own heap greater by pulling their deformities upon mine own head . Lord be mercifull to me a sinner . I have employed all my members and faculties both of soul and body in the ways of unrighteousnesse , I have transgressed my duty in all my relations , and in all my actions and traverses of my whole life , even where I might have had most confidence I finde nothing but weaknesse and imperfections . Lord be mercifull to me a sinner . I have broken my vows and purposes of obedience , and holy life , I have been inconstant to all good , refractory to counsels , disobedient to commands , stubborn against admonition , churlish and ungentle in my behaviour , mindfull and revengefull of injuries , forgetfull of benefits , seeking my own ends , deceiving my own soul. Lord be mercifull to me a sinner . My secret sins , O Lord , are innumerable , sins secret to my self through inadvertency , forgetfulness , wilfull ignorance , or stupid negligence ; secret to the world , committed before thee onely , and under the witness of mine own conscience . I am confounded with the multitude of them , and the horror of their remembrance . Oh Jesu God , be mercifull unto me . I. SOn of David , Blessed Redeemer , Lamb of God , that takest away the sins of the world have mercy upon me . O Jesu , be a Jesus unto me , thou that sparedst thy servant Peter that denied thee thrice , thou that didst cast seven Devils out of Mary Magdalen , and forgavest the woman taken in adultery , and didst beare the convert thief from the Crosse , to the joys of Paradise , have mercy upon me also ; for although I have amassed together more sinnes , then all these in conjunction , yet not their sins , nor mine , nor the sins of all the world can equall thy glorious mercy , which is as infinite , and eternall as thy self . I acknowledge , O Lord , that I am vile , but yet redeemed with thy precious bloud ; I am blinde , but thou art the light of the world ; I am weak , but thou art my strong Rock ; I have been dead in trespasses and sins , but thou art my resurrection and my life . Thou , O Lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy self . Behold then , O Lord , a fit object for thy pity : my sins are so great and many that to forgive me , will be an act of glorious mercy , and all the praises which did accrue to thy name , by the forgivenes of David , and Manasses , and S. Paul , and the adulteresse , and the thief , and the Publican , will be multiplied to thy honour , in the forgiveness of me so vile , so unworthy a wretch , that I have nothing to say for my self , but that the greatness of my misery , is a fit object for thy miraculous and infinite mercy . Despise me not , O Lord , for I am thy creature , despise me not , for thou didst die for me , cast me not away in thine anger , for thou camest to seek me , and to save me . Say unto my soul , I am thy salvation ; let thy holy Spirit lead me from the errours of my ways , into the paths of righteousness , to great degrees of repentance , and through all the parts of a holy life , to a godly and a holy death . Grant this , O blessed Jesu , for thy mercies , and for thy pity sake . Amen . II. O Lord God , blessed Jesu , Eternall Judge of quick and dead , I tremble with horrour at the apprehension when I call to mind with what terrors and Majesty thou shalt appear in judgement ; a fire shall go out from thy presence , and a tempest shall be stirred up round about thee , such a tempest as shall rend the rocks , levell the mountains , shake the earth , disorder and dissolve the whole fabrick of the heavens , and where then shall I , vile sinner , appear , when the heavens are not pure in thy sight ? Lord , I tremble when I remember that sad truth , If the righteous scarcely be saved , where then shall the wicked and the ungodly appear ? I know , O Lord , that all my secret impurities shall be laid open before all the Nations of the world , before all the orders and degrees of Angels , in the presence of innumerable millions of beatified spirits . There shall I see many that have taught me innocence and sanctity , many that have given me pious example , many that have dyed for thee , and suffered tortures rather then they would offend thee . O just and dear God , where shall I appear ? who shall plead for me that am so loaden with impurities , with vanity , with ingratitude , with malice , and the terrors of an affrighting conscience ? Lord what shall I do , who am straitned by my own covetousnesse , accused by my own pride , consumed with envy , set on fire by lust , made dull with gluttony , and stupid by drunkennesse , supplanted by ambition , rent asunder with faction and discord , made dissolute with lightness and inconstancy , deceived with hypocrisie , abused with flattery , fool'd with presumption , disturb'd with anger , and disordered by a whole body of sin and death ? But thou shalt answer for me , O Lord my God , thou art my judge and my advocate , and thou art to pass sentence upon me for those sins , for which thou diedst . O reserve not my sins to be punished in the life to come , for then I die eternally , but bring me in this world to a holy , a sharp and salutary repentance . Behold I am in thine hands ; grant I may so weep , and be contrite for my sins , that in the hour of my death I may finde mercy , and in the day of judgement I may be freed from all the terrors of thy wrath , and the sentence of the wicked , and may behold thy face with joy and security , being set at thy right hand , with all thy saints and Angels to sing an eternall Hallelujah to the honour of thy mercies . Amen , sweet Jesu . Amen . III. MOST mercifull and indulgent Jesu , hear the complaint of a sad and miserable sinner , for I have searched into the secret recesses of my soul , and there I finde nothing but horror , and a barren wilderness , a neglected conscience overgrown with sins and cares and beset with fears and sore amazements . I finde that I have not observed due reverence towards my superiours , nor modesty in my discourse , nor discipline in my manners . I have been obstinate in my vain purposes , cosen'd in my own semblances of humility , pertinacious in hatred , bitter in my jesting , impatient of Subjection , ambitious of power , slow to good actions , apt to talk , ready to supplant my neighbours , full of jealousies & suspition , scornfull and censorious , burdensome to my friends , ingratefull to my benefactors , imperious to my inferiours , boasting to have said what I said not , to have seen what I saw not , to have done what I did not , and have both said , and seen , and done what I ought not , provoking thy divine Majesty with a continuall course of sinne and vanity . And yet , O Lord , thou hast spared me all this while , and hast not taken away my life in the midst of my sins , which is a mercy so admirable and of so vast a kindness , as no heart or tongue can think , or speak . If thou hadst dealt with me according as I had deserved , and might justly have expected , I had been now , now at this instant seal'd up to an eternity of torments ; hopelesly miserable , fearing the revelation of thy day with an unsupportable amazement : and now under the sweet influences of thy mercies , I am praying to thee , confessing my sinnes , with shame , indeed at my basenesse and ingratitude , but with a full hope and confidence in thy mercy . O turn the eys of thy divine clemency with a gracious aspect upon a wretched sinner , open the bowels of thy mercy , and receive me into favour . O my dear God , let thy grace speedily work that in me for which thou so long hast spared me , and to which thou didst design me in thy holy purposes and mercies of eternity , even a true faith , and a holy life , conformable to thy will , and in order to eternall blessednesse . I remember , O Lord , the many fatherly expressions and examples of thy mercies to repenting sinners , thy delight in our conversion , thy unwillingnes to destroy us , thy earnest invitation of us to grace and life , thy displeasure at our dangers and miseries , the infinite variety of means thou usest to bring us from the gates of death , and to make us happy to eternity . These mercies , O Lord , are so essentiall to thee , that thou canst not but be infinitely pleased in demonstrations of them . Remember not , O Lord , how we have despised thy mercies , sleighted thy judgements , neglected thy Commandments ; but now at length establish in us great contrition for our sins , lead us on to humble confession and dereliction of them , and let thy grace make us bring forth fruits meet for repentance , fruits of justice , of hope , of charity , of religion and devotion , that we may ●e what thou delightest in , holy , and just , a●d mercifull , vessels prepared for honour , temples of the holy Ghost , and instruments of thy praises to all eternity , O blessed Jesu , who livest and reignest , ever one God , world without end . Amen . O Lord Jesu Christ , Sonne of the eternall God , interpose thy holy Death , thy Crosse and Passion between thy judgement and my soul , now and in the hour of my death , granting unto me grace and mercy , to all faithfull people pardon and peace , to the Church unity and amity , and to all sinners repentance and amendment , to us all life and glory everlasting , who livest and reignest ever one God , world without end . Amen . A Forme of thanksgiving , with a particular enumeration of Gods blessings . MOst glorious Lord God , infinite in mercy , full of compassion , long-suffering , and of great goodness , I adore , and praise , and glorifie thy holy Name , worshipping thee with the lowliest devotions of my soul and body , and give thee thanks for all the benefits thou hast done unto me ; for whatsoever I am , or have , ●or know , or desire as I ought , it is all from thee , thou art the Fountain of beeing and blessing , of sanctity and pardon , of life and glory . Praise the Lord , O my soule , and all that is within me praise his holy Name . Thou , O God , of thine infinite goodness hast created me of nothing , and hast given me a degree of essence next to Angels , imprinting thine Image on me , enduing me with reasonable faculties of will and understanding , to know and choose good , and to refuse evill , and hast put me into a capacity of a blessed immortality . O praise the Lord with me , and let us magnifie his Name together . Thou , O God , of thy great mercy hast given me a comely body , a good understanding , straight limbs , a ready and unloosed tongue , whereas with justice thou mightest have made me crooked and deformed , sottish and slow of apprehension , imperfect and impedite in all my faculties . O give thanks unto the God of Heaven ; for his mercy endureth for ever . Thou , O God , of thy glorious mercies , hast caused me to be born of Christian Parents , and didst not suffer me to be strangled in the womb , but gavest me opportunity of holy Baptism , and hast ever since blessed me with education in Christian Religion . Thy way , O God , is holy : who is so great a God as our God ? Thou , O God , out of thine abundant kindnesse hast made admirable variety of creatures to minister to my use , to serve my necessity , to preserve and restore my health , to be an ornament to my body , to be representations of thy power and of thy mercy . Vnto thee , O God , will I pay my vows : unto thee will I give thanks . Thou , O God , of thine admirable and glorious mercy hast made thine Angels ministring spirits for my protection and defence against all the hostilities of the devill ; thou hast set a hedge about me , and such a guard as all the power of hell and earth cannot overcome : thou hast preserved me by thy holy providence and the ministery of Angels from drowning , from burning , from precipice , from deformities , from fracture of bones , and all the snares of evil , and the great violations of health , which many of my betters suffer . I will give thanks unto thee , O Lord , with my whole heart ; even before the gods will I sing praise unto thee . Thou , O most mercifull God , hast fed me and clothed me , hast raised me up friends and blessed them , hast preserved me in dangers , hast rescued me from the fury of the sword , from the rage of pestilence , from perishing in publike distemperatures and diseases epidemicall , from terrors and affrightments of the night , f●om illusions of the devil and sad apparitions ; thou hast been my guide in my journeys , my refreshment in sadnesses , my hope and my confidence in all my griefs and desolations . O give thanks unto the Lord of lords : for his mercy endureth for ever . But above all mercies it was not lesse then infinite , whereby thou lovedst me and all mankinde when we were lost and dead , and rebels against thy Divine Majesty ; thou gavest thine own begotten Son to seek us when we went astray , to restore us to life when we were dead in trespasses and sins , and to reconcile us to thy self by the mercies and the atonement of an everlasting covenant . He is our God , even the God of whom commeth salvation : God is the Lord by whom we escape death . O most blessed Jesu , I praise and adore thine infinite mercies , humility , and condescension , that for my sake thou wouldst descend from the bosome of thy heavenly Father into the pure womb of an humble Maid , and take on thee my nature , and be born , and cry , and suffer cold , and all the incommodities which the meannesse of a stable could minister to the tendernesse of thy first infancy . Lord , what is man that thou art mindfull of him : and the son of man that thou so regardest him ? I adore thee blessed Jesu , and praise thee for thine immaculate sanctity , for all thy holy precepts and counsels , for thy Divine example , for thy miracles and mysterious revelations of thy Fathers will , for the institution of the holy Sacraments , and all other blessings of thy Propheticall Office. O praise the Lord , for the Lord is gracious : sing praises unto his Name , for it is lovely . I adore and love thee , most blessed Jesu , for all the parts of thy most bitter Passion , for thy being betrayed and accused , buffeted and spit upon , blindfolded and mocked , crowned with thorns and scourged , for thine agony and bloudy sweat , for thy bearing the sad load of the Crosse , and sadder load of our sins , for thy Crucifixion three long hours , when the weight of thy Body was supported with wounds and nails , for thy Death and Buriall , for thy continuall intercession and advocation with thy heavenly Father in behalf of me and all thy holy Church , and all other acts of mediation and redemption , the blessings of thy Priestly Office. O praise the Lord for his goodnesse : and declare the wonders he hath done for the children of men . I adore and magnifie thy holy Name , O most blessed Jesu , for thy triumph over death , hell , sin , and the grave , for thy opening the Kingdome of Heaven to all beleevers , for thy glorious resurrection and ascension , for thy government over all the creatures , for the advancement of thy holy Kingdome , for thy continuall resisting and defeating the intendments of thine enemies against thy Church , by the strength of thine arm , by the mightinesse of thy power , by the glories of thy wisdome ; for those blessed promises thou hast made and performest to thy Church of sending the holy Ghost , of giving her perpetuity of being in defiance of all the gates and powers of Hell and darknesse , and blessing her with continuall assistances , and all other glories of thy Regall Office and power . O sing praises , sing praises unto our God ; O sing praises , sing praises unto our King ; for God is the King of all the earth , sing ye praises with understanding . O most holy Spirit , Love of the Father , Fountain of grace , spring of all spirituall blessings , I adore and praise thy divine excellencies which are essentiall to thy glorious Self in the unity of the most mysterious Trinity , and which thou communicatest to all faithfull people , and to me thy unworthy servant in the unity of the Catholique Church . O magnifie the Lord our God , and fall down before his footstoole : for he is holy . O blessed Spirit , I praise and magnifie thy Name for thy miraculous descent upon the Apostles in Pentecost in mysterious representments , for those great graces and assistances comming upon their heads , and falling down upon us all in the descent of all ages of the Church , for confirmation of our Faith , for propagation of the Gospel , for edification and ornament of thy Family . Thou , O God , shalt endure for ever , and thy remembrance throughout all generations . O most glorious Spirit , I praise and magnifie thy Name for thy inspiration of the Apostles and Prophets , for thy providence and mercy in causing holy Scriptures to be written , and preserving them from the corruptions of Hereticks , from the violences of Pagans and enemies of the Crosse of Christ. I will alwayes give thanks unto the Lord : his praise shall ever be in my mouth . I blesse thy Name for those holy promises and threatnings , those judgements and mercies , those holy precepts and admonitions which thou hast registred in Scriptures , and in the records and monuments of the Church , for all those graces , helps , and comforts whereby thou promotest me in piety , and the ways of true Religion , for baptismall and penitentiall grace , for the opportunities and sweet refreshings of the Sacrament of the Eucharist , for all the advantages thou hast given me of good society , tutors , and governours , for the fears thou hast produced in me as deleteries and impediments of sin , for all my hopes of pardon , and expectation of the promises made by our Lord Jesus Christ to encourage me in the paths of life and sanctity , for all the holy sermons , spirituall books , and lessons , for all the good prayers and meditations , for those blessed waitings and knocking 's at the door of my heart , pitiently tarrying for , and lovingly inviting me to repentance , without ceasing , admonishing and reproving me with the checks of a tender conscience , with exteriour and interiour motives , and for whatsoever other means or incentive of holiness thou hast assisted me withall . I magnifie , and praise , and adore thee and thy goodness . All Nations whom thou hast made and sanctified shall come and worship thee , O Lord , and shall glorify thy Name , for thou art great and dost wondrous things , thou art God alone , and great is thy mercy towards me , thou hast delivered my soul from the nethermost Hell , therefore shall every good man sing of thy praise without ceasing : O my God , I will give thanks unto thee for ever with Cherubims , and Seraphims , and all the companies of the heavenly Host , saying , Holy , Holy , Holy , Lord God of Sabaoth , holy is our God , holy is the Immortall , holy is the Almighty , the Father , the Son , and the holy Ghost , to whom be all honour and glory and dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . Amen . I. Prayers preparatory to the receiving of the blessed Sacrament . O Most immaculate and glorious Jesu , behold me miserable sinner , drawing near to thee with the approaches of humility , and earnest desire to be cleansed fron my sins , to be united to thee by the nearest and most mysterious union of charity and Sacramentall participation of thy most holy Body and Bloud : I presume nothing of mine own worthinesse , but I am most confident of thy mercies and infinite loving kindnesse . I know , O Lord , I am blinde , and sick , and dead , and naked , but therefore I come the rather : I am sick , and thou art my Physitian , thou arisest with healing in thy wings , by thy wounds I come to be cured , and to be healed by thy stripes : I am unclean , but thou art the Fountain of purity : I am blinde , and thou art the great Eye of the world , the Sun of righteousnesse , in thy light I shall see light : I am poor , and thou art rich unto all , the Lord of all the creatures . I therefore humbly begge of thy mercy that thou wouldest be pleased to take from me all my sins , to cure my infirmities , to cleanse my filthinesse , to lighten my darknesse , to clothe my nakednesse with the robe of thy righteousnesse , that I may with such reverence , and faith , and holy intention receive thy blessed Body and Bloud in the mysterious Sacrament , that it may be unto me life , and pleasantnesse , and holy nourishment , and that I may be firmly and indissolubly united to thy mysticall Body , and may at last see clearly and without a vail thy face in glory everlasting , who livest and reignest , ever one God world without end . Amen . II. I Adore and blesse thy glorious Majesty , O blessed Jesu , for this great dignation and vouchsafing to me , that thou art pleased for all the infinite multiplication of my sins , and innumerable violations of thy holy Law , still to give thy self unto me , to convey health , and grace , and life , and hopes of glory in the most blessed Sacrament . I adore thee , O most righteous Redeemer , that thou art pleased under the visible signes of Bread and Wine , to convey unto our soules thy holy Body and Bloud , & all the benefits of thy bitter Passion . O my God , I am not worthy that thou shouldest come under my roofe , but let thy holy Spirit with his purities prepare for thee a lodging in my soul. Thou hast knocked often , O blessed Jesu , at the door of my heart , and wouldest willingly have entred ; behold , O Lord , my heart is ready to receive thee , cast out of it all worldly desires , all lusts and carnall appetites , and then enter in , and there love to inhabit , that the Devill may never return to a place that is so swept and garnished , to fill me full of all iniquity . O thou lover of souls , grant that this holy Sacrament may be a light unto mine eyes , a guide to my understanding , and a joy to my soul , that by its strength I may subdue and mortifie the whole body of sin in me , and that it may produce in me constancy in Faith , fulnesse of wisdom , perfection and accomplishment of all thy righteous commandments , and such a blessed union with thee , that I may never more live unto my self , or to the world , but to thee onely , and by the refreshment of an holy hope , I may be led through the paths of a good life , and persevering piety to the communion and possession of thy Kingdome , O blessed Jesu , who livest and reignest ever one God , world without end . Amen . III. O Lord God , who hast made all things of nought , producing great degrees of essence out of nothing , make me a new creature , and of a sinfull man , make me holy , and just , and mercifull ; that I may receive thy precious Body , devoutly , reverently , with meeknesse , contrition , and great affection , with spirituall comfort and gladnesse at thy mysticall presence . Feed my soul with Bread from Heaven , fill me with charity , conform me to thy will in all things , save me from all dangers bodily and ghostly , assist and guide me in all doubts and fears , prepare and strengthen me against all surreptions and sudden incursion of temptations , cleanse me from all stains of sin , and suffer nothing to abide in me but thy self only , who art the Life of souls , the Food of the Elect , and the joy of Angels . Give me such a gust and an holy relish in this Divine nutriment , that nothing may ever hereafter please me but what savours of thee and thy miraculous sweetnesse . Teach me to loath all the pleasures and beauties of this life , and let my soul be so inebriated with the pleasures of thy Table , that I may be comprehended and swallowed up with thy love and sweetnesse : let me think nothing but thee , covet nothing but thee , enjoy nothing but thee , nothing in comparison with thee , and neither doe not possesse any thing but what leads to thee , and is in order to the performance of thy will and the fruition of thy glories . Transfixe my soul , O blessed Jesu , with so great love to thee , so great devotion in receiving the holy Sacrament , that I may be transformed to the Fellowship of thy sufferings , and admitted to a participation of all the benefits of thy Passion , and to a communion of thy graces and thy glories . I desire to be with thee , dissolve all the chains of my sin , and then come Lord Jesus , come quickly . Let my soul feed on thee greedily , for thou art the spring of light and life , the Fountain of wisdome and health , a torrent of divine pleasure and tranquillity , the Author of peace and comfort : enter into me , sweet Jesu , take thou possession of my soul , and be thou Lord over me and all my faculties , and preserve me with great mercy and tendernesse , that no doubting or infidelity , no impenitence or remanent affection to a sin , no impurity or irreverence may make me unworthy and uncapable of thy glorious approach . Let not my sins crucifie the Lord of life again , let it not be said concerning me , The hand of him that betrayeth me is with me on the Table : that this holy Communion may not be unto me an occasion of death , but a blessed peace-offering for my sins , and a gate of life and glory . Grant this , O blessed God , for his sake who is both Sacrifice and Priest , the Master of the Feast , and the Feast it self , even Jesus Christ , to whom with thee , O Father , and the holy Spirit , be all honour and glory , now and for ever . Amen . A Prayer after receiving the consecrated Bread. I Give thanks unto thee Almighty and eternall God , that thou hast not rejected me from thy holy Table , but hast refreshed my soul with the salutary refection of the Body of thy Son Jesus Christ. Lord if I had lived innocently , and had kept all thy Commandments , could have had no proportion of merit to so transcendent a mercy ; but since I have lived in all manner of sin , and multiplied provocations against thy Divine Majesty , thy mercy is so glorious and infinite , that I am amased at the consideration of its immensity . Goe on , O my dear God , to finish so blessed a redemption , and now that thou hast begun to celebrate a marriage and holy union between thy self and my soul , let me never throw off the wedding garment , or stain it with the pollutions of deadly sin , nor seek after other lovers , but let me for ever and ever be united unto thee , being transformed into thy will in this life , and to the likenesse of thy glories in the life to come , who livest and reignest , ever one God , world without end . Amen . After receiving the Cup. O Just and dear God , who out of the unmeasurable abysses of wisdome and mercy hast redeemed us , and offered life , and grace , and salvation to us by the reall exhibition of thy Son Jesus Christ in the Sacrifice of his Death upon the altar of the Crosse , and by commemoration of his bitter agonies in the holy Sacrament ; Grant that that great and venerable sacrifice which we now commemorate sacramentally , may procure of thee for thy whole Church mercy and great assistance in all trials , deliverance from all heresies , schismes , sacriledge , and persecutions , to all sick people health and salvation , redemption for captives , competency of living to the indigent and necessitous , comfort to the afflicted , relief to the oppressed , repentance to all sinners , softnesse of spirit and a tender consience to the obstinate , conversion to the Jews , Turks , and remedy to all that are in any trouble or adversity : And grant to us , O Lord , that this blessed Sacrament and sacrifice of commemoration in vertue of that dreadfull and proper Sacrifice upon the Crosse may obtain for me , and for us all who have communicated this day , pardon and peace ; and that we may derive from thee by this ministery grace to expell all our sins , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordination and irregularity , to produce in us humility , and chastity , and obedience , and meeknesse of spirit , and charity , and may become our Defence and Armour against the violences and invasions of all our ghostly enemies , and temporall disadvantages ; and give us this grace and favour , that we may not die in the guilt and commission of a sin without repentance , nor without receiving the blessed Sacrament , but that we may so live and die , that we may at last rest in thy bosome , and be imbraced with the comprehensions of thy eternall charity , who livest and reignest , ever one God , world without end . Amen . All blessing , and praise , and honour , be unto thee , O blessed Redeemer : to thee we the banished and miserable sons of Adam , do call for mercy and defence , to thee we sigh and cry in this valley of tears ; O dearest Advocate , turn those thy mercifull eyes towards us , and shew us thy glorious face in thy Kingdom , where no tears , or sighing , or fears , or sadnesses can approach . Amen , sweetest Jesu , Amen . Prayers preparatory to death . I. A Prayer for a blessed ending , to be said in time of health or sicknesse . O Blessed Jesu , Fountain of eternall mercy , the Life of the soul , and glorious Conquerour over Death and sin , I humbly beseech thee to give me grace so to spend this transitory life in vertuous and holy exercises , that when the day of my death shall come , in the midst of all my pains , I may feel the sweet refreshings of thy holy Spirit comforting my soul , sustaining my infirmities , and relieving all my spirituall necessities : and grant , that in the Unity of the holy Catholique Church , and in the integrity of Christian faith , with confidence and hope of thy mercy , in great love towards thee , in peace with my Neighbours , and in charity with all the world , I may through thy grace depart hence out of this vale of misery , and go unto that glorious country , where thou hast purchased an inheritance for us , with the price of thy most precious bloud , and raignest in it gloriously , in the Unity of thy Father and ours , of thy holy Spirit , and our Ghostly Comforter , ever one God world without end . Amen . II. A Prayer to be said at the beginning of a sicknesse . O Lord my God , who chastisest every one whom thou receivest , and with thy Fatherly correction smitest all those whom thou consignest to the inheritance of sons ; write my soul in the book of life , and number me amongst thy children , whom thou hast smitten with the rod of sicknesse , and by thy chastisements hast brought me into the Lot of the righteous . Thou , O Blessed Jesu , art a helper in the needfull time of trouble ; lay no more upon me then thou shalt enable me to bear , and let thy gentle correction in this life prevent the insupportable stripes of thy vengeance in the life to come . Smite me now that thou mayest spare me to all eternity : and yet , O blessed High Priest , who art touched with a sense of our infirmities , smite me friendly , and reprove me with such a tendernesse as thou bearest unto thy Children , to whom thou conveyest suppletory comforts , greater then the pains of chastisement , and in due time restore me to health , and to thy solemne assemblies again , and to the joy of thy Countenance . Give me patience and humility , and the grace of repentance , and an absolute dereliction of my self , and a resignation to thy pleasures and providence , with a power to do thy will in all things , and then do what thou pleasest to me ; onely in health or sicknesse , in life or death , let me feel thy comforts refreshing my soul , and let thy grace pardon all my sins . Grant this , O Blessed Jesu , for my trust is in thee only , thou art my God , and my mercifull Saviour and Redeemer . Amen . III. A Prayer to be said in the progresse of a sicknesse . O Lord my God , Blessed Jesu , who by thy bitter death and passion hast sweetned the cup of death to us , taking away its bitternesse and sting , and making it an entrance to life and glory , have pity upon me thy servant , who have so deep a share in sin , that I cannot shake off the terrors of death , but that my nature with its hereditary corruption still would preserve it self in a dis-union from the joys of thy Kingdome . Lord , I acknowledge my own infirmities and begge thy pity . It is better for me to be with thee , but the remembrance of my sins doth so depresse my growing confidence , that I am in a great straight between my fears and hopes , between the infirmities of my nature , and the better desires of conforming to thy holy will and pleasure . O my dear Redeemer , wean my soul and all my desires from the flatteries of this world ; pardon all my sins , and consign so great a favour by the comforts , and attestation of thy divinest Spirit , that my own fears being mastered , my sins pardoned , my desires rectified , as the Hart thirst after the springs of water , so my soul may long after thee , O God , and to enter into thy Courts . Heavenly Father , if it may be for thy glory , and my ghostly good , to have the days of my pilgrimage prolonged , I begge of thee health and life ; but if it be not pleasing to thee , to have this cup passe from me , thy will be done : my Saviour hath drunk off all the bitternesse . Behold , O Lord , I am in thine hands , do with me as seemeth good in thine eyes ; though I walk through the valley of the shadow of death , I will fear no evil , for thou art with me , thy rod , and thy staffe comfort me . I will lay me down in peace , and take my rest , for it is thou Lord onely who shalt make me to dwell in everlasting safety , and to partake of the joys of thy Kingdom , who livest and reignest eternall God , world without end . Amen . IV. A Prayer for a sick person , in danger of death . O Lord Jesus Christ , our health and life , our hope , and our resurrection from the dead : I resign my self up to thy holy will and pleasure , either to life , that I may live longer to thy service and my amendment ; or to death to the perpetuall enjoyment of thy presence , and of thy glories . Into thy hands I commend my spirit , for I know , O Lord , that nothing can perish , which is committed to thy mercies . I believe , O Lord , that I shall receive my body again at the resurrection of the just : I relinquish all care of that , onely I begge of thee mercy for my soul ; strengthen it with thy grace against all temptations , let thy loving kindness defend it as with a shield against all the violences and hostile assaults of Satan : let the same mercy be my guard and defence , which protected thy Martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruell deaths . There is no help in me , O Lord , I cannot by my own power , give a minutes rest to my wearied body , but my trust is in thy sure mercies , and I call to minde , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , and whipt , and crown'd with Thorns , and mock'd , and crucified for me . O let that mercy which made thee suffer so much , make thee do that for which thou sufferedst so much , pardon me , and save me . Let thy merits answer for my impieties , let thy righteousnesse cover my sins , thy bloud wash away my stains , and thy comforts refresh my soul. As my body grows weak , let thy grace bestronger , let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be affrighted with the terrors of death ; but let the light of thy countenance enlighten mine eyes , that I sleep not in death eternall ; and when my tongue fails , let thy spirit teach my heart to pray , with strong cryings and groans that are unutterable . O let not the enemy do me any violence , but let thy holy mercies , and thy Angels repell and defeat his malice and fraud , that my soul may by thy strength triumph in the joyes of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my Lord and Saviour Jesus Christ. Amen . V. For a dying Person in , or near the agonies of death . MOst mercifull and Blessed Saviour , have mercy upon the soul of this thy s●rvant ; remember not his ignorances , nor the sins of his youth , but according to thy great mercy remember him in the mercies and glories of thy Kingdome . Thou , O Lord , hast opened the Kingdom of Heaven to all Believers , let the everlasting gates be open'd , and receive his Soul ; let the Angels , who rejoyce at the conversion of a sinner , triumph , and be exalted in his deliverance and salvation . Make him partaker of the benefits of thy holy incarnation , life and sanctity , passion and death , resurrection and ascension , and of all the prayers of the Church , of the joy of the elect , and all the fruits of the blessed communion of Saints ; and daily adde to the number of thy beatified servants such as shall be saved , that thy comming may be hastned , and the expectation of the Saints may be fulfilled , and the glory of thee , our Lord Jesu , bee advanced , all the whole Church singing praises to the Honour of thy Name , who livest and reignest ever one God world without end . Amen . VI. O Most mercifull Jesu , who didst die to redeem us from death and damnation , have mercy upon this thy servant , whom thy hand hath visited with sicknesse : of thy goodnesse be pleased to forgive him all his sinnes , and seal his hopes of glory , with the refreshments of thy holy Spirit . Lord give him strength and confidence in thee , asswage his pain , repell the assaults of his Ghostly enemies by thy mercies , and a guard of holy Angels : preserve him in the unity of the Church , keep his senses intire , his understanding right , give him great measure of contrition , true faith , a well grounded hope , and abundant charity , give him a quiet and a joyfull departure , let thy ministring spirits convey his soul to the mansions of peace and rest , there with certainty to expect a joyfull resurrection to the fulnesse of joy at thy right hand , where there is pleasure for evermore . Amen . VII . A Prayer for the joyes of Heaven . O Most glorious Jesu , who art the portion and exceeding great reward of all faithfull people , thou hast beautified humane Nature with glorious immortality , and hast carried the same above all Heavens , above the seat of Angels , beyond the Cherubims and Seraphims , placing it on the right hand of thy heavenly Father , grant to us all the issues of thy abundant charity , that we may live in thy fear , and die in thy favour . Prepare our souls with heavenly vertues for heavenly joys , m●king us righteous here , that we may be beautified hereafter . A Morning Prayer . In the Name of the Father , and of the Son , and of the holy Ghost . Our Father which art in Heaven , &c. I. O Eternall Sun of righteousnesse , who camest from the bosome of thy Father , the Fountain of glorious light , to enlighten the darknesses of the world ; I praise thy Name that thou hast preserved me from the dangers of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity . Let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding , rectifie my affections , and purifie my will and all my actions , that whatsoever I shall do or suffer this day , or in my whole life , my words and purposes , my thoughts and my intentions may be sanctified , and be acceptable to thy divine Majesty . Amen . II. GRant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience and serve thee . Preserve me this day from all sin and danger , from all violences and snares of mine enemies , visible and invisible ; let thy holy fear be as a bridle to my distemperatures , and thy love so enkindle and actuate all mine endeavours , that no pleasure or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance : let the profound humility and innocence of my blessed Saviour keep from me all pride and haughtinesse of mind , all self-love and vain-glory , all obstinacy and disobedience , all fraudulency and hurtfull dissimulation , and let the graces of the holy Ghost take so absolute possession and seizure of my soul , and all its faculties , that I may tread down and cast out the spirit of intemperance and uncleannesse , of malice and envy , of idlenesse and disdain , that I may never despise any of thy creatures , but my self ; that so being little in mine own sight , I may be great in thine . Amen . III. CLothe my soule with the Wedding garment , the habits of supernaturall Faith , and Charity , that I may believe all thy holy promises and revelations without all wavering , and love thee my God with so great devotions and affections , that neither life nor death , prosperity nor adversity , temptations within , nor without , may ever dis-unite me from the love of thee ; but that I may have the most intimate adhesion to thy glories and perfections , of which my condition in this world is capable . Make me to choose vertue with the same freenesse of election , entertain it with as little reluctancy , keep it with as much complacency , actuate it with as many faculties , serve it with as much industry , as I have in time past my vices and pleasures of the world ; and grant that all inordinate affection to the transitory things of this life may daily decay in me , and that I may grow in spirit and ghostly strength , till I come to a perfect man in Christ Jesus . Amen . IV. GIve unto thy servant true humility , great contrition , a tender conscience , an obedient heart , an understanding always busied in honest and pious thoughts , a will tractable and ever prone to do good , affections eaven and moderate , a watchfull custody over my senses , that by those windows sinne may never enter in , nor death by sin . Make me to watch over my tongue , and keep the door of my lips , that no corrupt or unseemly communication proceed out of my mouth , that I may never flanner , calumniate or detract from the reputation of my neighbour ; that I be not busie in the faults of others , but carefull to correct mine own , being gentle and mercifull to others , and severe towards my self , that I may speak much of thy praises , and what I can for the edification of my brethren . Amen . V. GIve me understanding in thy Law , that I may know thy will ; and grace , and strength faithfully to fulfill the same . Give me a fear of thy Name , and of thy threatnings , and a love and hope of thy promises , let me daily feel thy mercies , and remove thy judgements far from me . Imprint in my heart a filiall reverence and awfulness towards thy Divine Majesty , that I may study to please thee with diligence , to worship thee with much devotion , to submit to the disposition of thy providence with thankfulnesse ; and that in conscience of my duty towards thee I may honour the King , obey Magistrates under him , love the Saints , and do all acts of charity according to my opportunity and ability , directing all my actions and intentions , not according to custome , or in pursuance of mine own ends , and temporall advantages , but in thy fear and in holy religion to the advancement of thy honour and glory . Amen . VI. GIve me a soul watchfull in the services of Religion , constant in holy purposes , ingenuous and free from sordid ends or servile flattery , a modest gravity in my deportment , affability and fair courteous demeanour towards all men , austerity in condemning mine own sins , sweetnesse in fraternall correction and reprehending others , mature judgement , a chaste body and a clean soul , patience in suffering , deliberation in my words and actions , good counsels in all my purposes : make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the Common-wealth , a true Son of the Church , and of a disposition meek and charitable towards all men . Amen . VII . LEt this be my portion , and the comfort of my pilgrimage , so long as I am detained in the condition of mortality , and exiled from my heavenly Country , that being free from all fear of mine enemies , and from vexations , cares and sollicitudes of this life , I may be wholly devoted to thy service , that I may attend thee onely , and what tends to thee , that I may rejoyce onely in thee , and my soule may rest in thee ; that without distractions I may entertain thy heavenly Doctrine , and the blessed motions of thy holy Spirit , spending my time in the duties of necessity , in the works of charity , and the frequent office of Religion , with diligence , and patience , and perseverance , and hope , expecting the accomplishment of my days in peace ; that when I go unto my dust , I may be reckoned amongst those blessed souls , whose work it is to give thee praise , and honour , and glory , to all eternity . Amen . Blessed be the holy and undivided Trinity , now and for evermore . Amen . An Evening Prayer . In the Name of the Father , and of the Son , and of the holy Ghost . Our Father which art in Heaven , &c. I. O Lord God , who art the light and splendour of souls , in the brightnesse of thy countenance is eternall Day that knows no night , in thy arms , and in thy protection is all quietnesse , tranquillity , and everlasting repose , while the darkness covers the face of the earth , receive my body and soul into thy custody ; let not the spirits of darkness come near my dwelling , neither suffer my fancy to be abused with illusions of the night . Lord , I am thy servant , and the sheep of thy pasture , let not the devil , who goeth up and down seeking whom he may devour , abuse my body , or make a prey of my soul , but defend me from all those calamities which I have deserved , and protect my soul , that it consent not to any work of darknesse , lest mine enemy say , he hath prevailed over me , or do mischief to a soul redeemed with thy most precious Bloud . Amen . II. PArdon and forgive me all the sins and offences of my youth , the errours of mine understanding , the inordination of mine affections , the irregularity of all mine actions , and particularly whatsoever I have transgressed this day in thought , word , or deed . Lord , let not thy wrath arise , for although I have deserved the extreamest pressure of thine indignation , yet remember my infirmity , and how thou hast sent thy Son to reveal thy infinite mercies to us , and convey pardon and salvation to the penitent . I beseech thee also to accept the heartiest devotion and humblest acknowledgement of a thankfull heart , for thy blessing and preservation of me this day , for unlesse thy Providence and Grace had been my Defence and Guide , I had committed more and more grievous sins , and had been swallowed up by thy just wrath , and severest judgements . Mercy sweet Jesu . III. LOrd , let thy grace be so present with me , that though my body sleep , yet my soul may for ever be watchfull , that I sleep not in sin , or pretermit any opportunity of doing thee service ; let the remembrances of thy goodnesse and glories be first and last with me , and so unite my heart unto thee with habituall charity , that all my actions and sufferings may be directed to thy glory , and every motion and inclination either of soul or body , may in some capacity or other , receive a blessing from thee , and do thee service ; that whether I sleep or wake , travell or rest , eat or drink , live or die , I may always feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that escaping from the darknesses of this world , I may at last come to the land of everlasting rest in thy light , to behold light and glory through Jesus Christ our Lord. Amen . Blessed be the holy and undivided Trinity , now and for evermore . Another Prayer for Evening . I. VIsit we beseech thee , O Lord , this habitation with thy mercy , and us thy servants with thy salvation , and repell far from us all the snares of the Enemy . Let thy holy Angels dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through Jesus Christ our Lord. Amen . II : O Lord Jesu Christ , the lively Image of thy Fathers mercies and glories , the Saviour of all them that put their trust in thee ; we offer and present to thee all our strengths , and powers of our souls and bodies , and whatsoever we are , or have , to be preserved , governed , and possest by thee . Preserve us from all vitious , vain , and proud cogitations , unchaste affections , and from all those things which thou hatest . Grant us thy holy charity , that we may love thee above all the world , that we may , with sincerity of intention and zealous affections , seek thee alone , and in thee onely take our rest , inseparably joyning our selves unto thee , who art worthy to be beloved and adored of all thy creatures with lowest prostrations , and highest affection , now and for evermore . Amen . III. O Father of mercies , and God of all comforts , let this blessing be upon us , and upon all the members of thy holy Church : all health and safety both of body and soul , against all our enemies , visible and invisible , now and for ever . Send us a quiet night , and a holy death in the actuall communion of the Catholique Church , and in thy charity , through Jesus Christ our Lord. Amen . Our Father which art in heaven , &c. Now , and in all dangers and afflictions of soul and body , in the hour of death , and in the day of Judgement , save us and deliver us , O sweet Saviour and Redeemer Jesu . Collects to be added upon Various Occasions . I. For the Church : ALmighty and everlasting God , who hast revealed thy glory to Jews and Gentiles in our Lord Jesus Christ , extend thy hand of mercy over all the world , that thy Church may spread like a flourishing vine , and enlarge her borders to the uttermost parts of the earth , that all Nations partaking of the sweet refreshings of thy Gospel , thy Name may be glorified , the honour of our Lord Jesus advanced , his prophecies fulfilled , and his comming hastened . Blesse , O Lord , thy holy Church with all blessings of comfort , assistance , and preservation ; extirpate heresies , unite her divisions , give her patience & perseverance in the faith , and confession of thy name , in despite of all enmities , temptations , and disadvantages ; destroy all wicked counsels intended against her , or any of her children , by the Devill or any of his accursed instruments . Let the hands of thy grace and mercy lead her from this vale of misery , to the triumphant throne of her Lord and Saviour Jesus Christ. Amen . II. For the King. O Lord our heavenly Father , High & Mighty , King of Kings , who in thy hands hast the hearts of Kings , and canst turn them as the rivers of water , send the light of thy countenance , and abundance of blessings upon thy servant , our Soveraign Lord King Charles , make him as holy , valiant , and prosperous as King David , wise and rich like Solomon , zealous for the honour of thy Law and temple as Josiah ; and give him all sorts of great assistances , to enable him to serve thee , to glorifie thy name , to protect thy Church , to promote true Religion , to overcome all his enemies , to make glad all his liege people , that he serving thee with all diligence and the utmost of his possibility , his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed word and ordinance , through Jesus Christ our Lord. Amen . III. For the Queen . O God of heaven , Father of mercies , have mercy upon our most gracious Queen , unite her unto thee with the bands of faith and love , preserve her to her lives end in thy favour , and make her an instrument of glory to thy Name , of refreshment to the Church , of joy to all faithfull people of this Kingdome , of a plenteous and blessed Issue to his Majesty , and Crown her with an eternall weight of glory , through Jesus Christ our Lord. Amen . IV. For the Prince of Wales . O Most blessed Jesu , Son of God , who camest from thy Fathers bosome with myriads of blessings to the sons of men ; blesse us all by thy especiall care and providence over the body and soul of the most illustrious Prince , CHARLES . Prepare him with plenty of thy grace , and with great abilities to succeed his Royall Father , in the service of thy Majesty , in defending the Catholique Faith , in comforting thy holy Church , in governing all the people prudently , justly , and religiously , that being partaker of all thy mercies here , in proportion to his necessity and capacity , he may enjoy a fulnesse of thy glory hereafter , through Jesus Christ our Lord. Amen . V. For the Bishops . O Thou great Shepheard and Bishop of our souls , most glorious Jesu , blesse all holy and religious Prelates , especially the Bishops of our Church . O God let abundance of thy grace and benediction descend upon their heads , that by a holy life , by a true and Catholique beliefe , by a confident confession of thy Name , and by a Fatherly care , great sedulity and watchfulnesse over their flock , they may glorifie thee our God , the great lover of Souls , and set forward the salvation of their people , and of others by their example , and at last after a plentifull conversion of souls , they may shine like the Starres in glory , through Jesus Christ our Lord. Amen . VI. For our Parents . O Almighty God , and mercifull Father , who from the loins of our first Parents , Adam & Eve , hast produced mankind , and hast commanded us to honor our Parents ; in pursuance of thy holy Commandment , and of our duty to thee our God , and in thee to them , we do with all humility beg a blessing of thee for our Parents , who from thy mercy and plenty have conveyed many to us ; pardon and forgive all their sins and infirmities , increase in them all goodnesse , give them blessings of the right hand , and blessings of the left ; blesse them in their persons , in their posterity , in the comforts of thy holy Spirit , in a persevering goodnesse , and at last in an eternall weight of glory , through Iesus Christ our Lord. Amen . VII . For our Children . O Father of Heaven , God of all the Creatures , by whose Providence mankinde is increased , I blesse thy Name for bestowing on me that blessing of the righteous man , the blessing of children . Lord blesse them with health , with life , with good understanding , with fair opportunities and advantages of education , society , tutors , and governours ; and above all with the graces of thy holy Spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with God and Man , and at last may make up the number of thine elect children , through Jesus Christ our Lord. Amen . VIII . For our Patron , our Friends , and Benefactors . O Almighty God , thou Fountain of all good , of all excellency both to Men and Angels , extend thine abundant favour and loving kindnesses to my Patron , to all my Friends and Benefactors ; reward them and make them plentifull compensation for all the good which from thy mercifull Providence they have conveyed unto me . Let the light of thy countenance shine upon them , and let them never come into any desertion , affliction , or sadnesse , but such as may be an instrument of thy glory and their eternall comfort , in our Lord and Saviour Jesus Christ. Amen . IX . A Prayer of a Wife for her Husband . O My God , who hast graciously pleased to call me to the holy state of Matrimony , blesse me in it with the grace of chastity , with ●oyalty , obedience , and complacency to my Husband ; and blesse him with long life , with a healthfull body , with an understanding soule , with abundance of all thy graces , which may make him to be and continue thy servant , a true son of the Church , a supporter and a guide to me his wife , a blessing and a comfort to his children , through Jesus Christ our Lord. Amen . X. Of a Husband for his Wife . O Mercifull God , who art a Father to us thy children , a Spouse to thy holy Church , a Saviour and Redeemer to all mankind , have mercy upon thy handmaid my wife , endue her with all the ornaments of thy heavenly grace , make her to be holy and devout as Hester , loving and amiable as Rachel , fruitfull as Leah , wise as Rebeccah , faithfull and obedient as Sarah , that being filled with thy grace and benediction here , she may be partaker of thy glory hereafter , through Jesus Christ our Lord. Amen . XI . For a Curate to say in behalfe of his Parish . O Blessed Iesu , thou that art an eternall Priest , an universall Bishop , and the Fountain of all ghostly good , have mercy upon this Parish which thou hast cencredited to my charge . Lord , I am unfit for so great a burden , but by thy aid and gracious acceptation I hope for mercy , pardon , and assistance . O Lord , send thy holy Spirit to dwell amongst us : let here be peace and charity , and true Catholike Religion , and holy Discipline . Comfort the comfortlesse , heal the sick , relieve the oppressed , instru●t the ignorant , correct the refractory , keep us all from all deadly sin , and make them obedient to their superiours , friendly to one another , and servants of thy Divine Majesty , that so from thy favour they may obtain blessings in their bodies , in their souls , in their estates , and a supply to all their necessities , till at last they be freed from all dangers and necessities in the full fruition of thy everlasting glories , O blessed Saviour , and Redeemer Iesu. Amen . XII . For a Parishioner to say in behalf of his Curate . O God Almighty , who art pleased to send thy blessings upon us by the Ministration of the Bishops and Priests of thy holy Church , have mercy upon thy servant , to whom is committed the care of my soul , that he , by whose means thou art graciously pleased to advance my spirituall good , may by thy grace and favor be protected , by thy providence assisted , by thy great mercies comforted and relieved in all his necessities bodily and ghostly , through Iesus Christ our Lord. Amen . XIII . For safe Childe-birth . O Blessed Iesu , Son of the eternall God , who according to thy humanity wert born of a holy Maid , who conceived thee without sin , and brought thee forth without pain , have mercy upon me thy humble servant , and as by thy blessing I have conceived , so grant that by thy favourable assistance I may be safely delivered . Lord , grant me patience , and strength , and confidence in thee , and send thy holy Angel to be my guardian in the hour of my travel . O shut not up my soul with sinners , nor my life with them that go down into the pit . I humbly also beg mercy for my childe , grant it may be born with its right shape , give it a comely body , and an understanding soul , life , and opportunity of Baptism , and thy grace from the cradle to the grave , that it may encrease the number of Saints in that holy Fellowship of Saints and Angels , where thou livest and reignest eternall God , world without end . Amen . XIV . Before a Journey . O God , who didst preserve thy servants Abraham and Jacob , thy People Israel , thy servant Tobias , and the wise men of the East in their severall journeys , by thy providence , by a ministery of Angels , by a pillar of fire , and by the guidance of a Star , vouchsafe to preserve us thy servants in the way we are now to goe . Be ( O Lord a guide unto us ) in our preparation , a shadow in the Day , and a covering by Night , a rest to our wearinesse , and a staffe to our weaknesse , a patron in adversity , a protection from danger , that by thy assistance we may perform our journey safely to thy honor , to our own comfort , and with safety may return ; and at last bring us to the everlasting rest of our heavenly Country , through him who is the way , the truth , and the life , our blessed Lord and Saviour Jesus . Amen . XV. For afflicted persons . O Lord God , mercifull and gracious , whose compassion extends to all that are in misery and need , and takest delight in the relieving the distresses of the afflicted , give refreshment to all the comfortlesse , provide for the poor , give ease to all them that are tormented with sharp pains , health to the diseased , liberty and redemption to the captives , chearfulnesse of spirit to all them that are in great desolations . Lord , let thy Spirit confirm all that are strong , strengthen all that are weak , and speak peace to afflicted consciences , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy Name , who hast delivered their souls from death , their eyes from tears , and their feet from falling . Grant this for the honour of thy mercies , and the glory of thy Name , through Jesus Christ our Lord. Amen . XVI . For our Enemies . O Blessed Jesu , who wert of so infinite mercies , so transcendent a charity , that thou didst descend from Heaven to the bowels of the earth , that thou mightest reconcile us who were enemies , to the mercies of thy heavenly Father ; and in imitation of so glorious example hast commanded us to love them that hate us ; and to pray for them that are our enemies ; I beseech thee of thine infinite goodnesse , that thou wouldest be pleased to keep me with thy grace in so much meeknesse , justice , and affable disposition , that I may , so far as concerns me , live peaceably with all men , giving no man occasion of offence , and to them who hate me without a cause , I beseech thee give thy pardon , and fill them with charity towards thee and all the world , blesse them with all blessings in order to eternity , that when they are reconciled to thee , we also may be united with the bands of Faith , and Love , and a common Hope , and at last we may be removed to the glories of thy Kingdom , which is full of love and eternall charity , and where thou livest and reignest , ever one God , world without end . Amen . XVII . A Prayer to be said upon Ember-dayes . O Mercifull Jesu , who hast promised perpetuity to the Church , and a permanency in defiance of all the powers of darknesse , and the gates of hell , and to this purpose hast constituted severall orders , leaving a power to the Apostles , and their Successors , the Bishops , to beget Fathers of our souls , and to appoint Priests and Deacons for the edification of the Church , the benefit of all Christian people , and the advancement of thy service : have mercy upon thy Ministers the Bishops , give them for ever great measure of thy holy Spirit , and at this time particular assistances , and a power of discerning and trying the spirits of them who come to be ordained to the Ministery of thy Word and Sacraments ; that they may lay hands suddenly on no man , but maturely , prudently , and piously , they may appoint such to thy service and the Ministery of thy Kingdome , who by learning , discretion , and a holy life are apt instruments for the conversion of souls , to be examples to the people , guides of their manners , comforters of their sorrows , to sustain their weaknesses , and able to promote all the interests of true Religion . Grant this , O great Shepheard and Bishop of our souls , Blessed Jesus , who livest and reignest in the Kingdome of thine eternall Father , one God , world without end . Amen . Sanctus Deus . Sanctus Fortis . Sanctus Immortalis . FINIS . 
A48737	----	Solomons gate, or, An entrance into the church being a familiar explanation of the grounds of religion conteined in the fowr [sic] heads of catechism, viz. the Lords prayer, the Apostles creed, the Ten commandments, the sacraments / fitted to vulgar understanding by A.L. Littleton, Adam, 1627-1694. 1662 Approx. 485 KB of XML-encoded text transcribed from 263 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A48737 Wing L2573 ESTC R34997 14921458 ocm 14921458 102938 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48737) Transcribed from: (Early English Books Online ; image set 102938) Images scanned from microfilm: (Early English books, 1641-1700 ; 1574:8) Solomons gate, or, An entrance into the church being a familiar explanation of the grounds of religion conteined in the fowr [sic] heads of catechism, viz. the Lords prayer, the Apostles creed, the Ten commandments, the sacraments / fitted to vulgar understanding by A.L. Littleton, Adam, 1627-1694. [32], 476, [2] p. Printed by R. Daniel, London : 1662. Half-title page reads: The grounds of religion. Errata: p. [2] at end. Imperfect: pages faded, with slight loss of print. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Devotional literature. 2004-02 TCP Assigned for keying and markup 2004-03 Aptara Keyed and coded from ProQuest page images 2004-10 Ben Griffin Sampled and proofread 2004-10 Ben Griffin Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion The Grounds Of RELIGION . Perlegi hunc libellum , in quo nihil reperio orthodoxae fidei vel bonis moribus contrarium , quo minus cum publicâ utilitate imprimi possit . Ex Aed . Sabaud . Decemb. 24. 1661. GEORG . STRADLING , S. Th. Dr. Rev. in Christo Patris Gilberti Episc. Lond. Sacellanus Domesticus . SOLOMON'S GATE , or An Entrance into the Church , Being A Familiar Explanation of the Grounds of Religion conteined In the Fowr Heads of CATECHISM , viz. The Lord's Prayer . The Apostles Creed . The Ten Commandements . The Sacraments . Fitted to Vulgar Understanding . By A. L. 1 Cor. XIV . XXVI . Let all things be done to Edification . LONDON Printed by R. DANIEL , 1662. To the Most Illustrious Princess ANNE Duchess of YORK , &c. Increase of Grace Here , & the Improv'd Rewards of Glory Hereafter . MADAME , THe Design of This plain Treatise being to Infuse Notions of Peace & Obedience into the Minds of the Multitude , by a familiar Declaration of the Grounds of Christianity , I could not think how to recommend it to publick Use with fairer Advantage , then from Your Highness Hands ; who , as You are in Your Person , both for Natural Endowments and Moral Excellencies , the Miroir of Your Sex : so in Your Relations , are the Wife of a Prince , whose Heroical Vertues render'd Him the Delight & Terrour of Forreign Nations ; and the Daughter of a Statesman , whose Wisdom is the Pillar of publick Interest , and His Counsels the Buttress of our Peace . Indeed the Subject doth of it self challenge a Reverence from the Reader , & Usefulness is a just Apology for Plainness , besides that Sacred Truths shew best when they are seen in their own Light , and have that Native Beauty about them , that they stand not in need of Additional Helps of Art : Yet to secure the Authour from that Censure , & the Work from that Contempt , which the Vulgar Dress and mean Language , they appear in , is too apt to Betray them to ; the Lustre of so Great a Patronage was even to Necessity Convenient , and will beyond all Doubt be Sufficient . Your Highness Name will be Amulet against the Censorious , & Charm to the Rude . Wherefore that I have thus for the Publick sake presum'd to Address a particular Respect , will ( I hope ) be Interpreted a pardonable Ambition in Him , who is MADAME , Your Highness most Humble and Devoted Servant ADAM LITTLETON . To the REVEREND , My ever Honour'd Father , Mr. THOMAS LITTLETON , RECTOR of Suckley in the Diocese of Worcester . Honour'd Father , THat old complaint of St. Jerom , that Divinity is become every ones Trade , was never more seasonable then of late times amongst us ; when all Professions invaded the Pulpit , and God's word was rudely handled by those that were Bunglers at their own trades . To vindicate me from that imputation of unseemly meddling with sacred things , if my Education , which hath been all along in Letters , and the Imployment I am in , which requires of me sometimes to perform the place of Catechist , will not serv : yet the Relation , which I and this Treatise both have to your self , will abundantly plead a defence . For if the Church hath accepted services of this nature from several of her sons in the Laity ; then I hope , I that am not only a Son of the Church , but the Son of a Church-man too , shall escape censure ; especially , when I own my self in this small work no other then your Amanuensis , and do but copy out those notions of Truth and Duty , wherewith you by your early institutions season'd my Youth : So that in effect , the Book I present you , is as much your child , as the Writer of it , and this Explanation , what it is , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filia vocis , ( the veneration I owe to a Father will justifie the Allusion ; I mean ) the Echo , the rebound and report at distance of your Instructions , and those discourses you made a score of years ago , at Hales-Owen . Sir , It was then your custom constantly on Sunday-afternoons , with all familiar plainness , to set forth the Grounds of Religion , and Principles of Christianity ; an exercise ( though perform'd in the Desk ) of as great necessity , and tending as much to edification , as that other ( I was going to say ) Idoliz'd way of Preaching . Yet the sad truth is , that in this age of disorders , Preaching hath not been so much abus'd , as Catechizing ( with other holy ordinances ) hath been disused . And indeed , to this neglect we may mainly impute most other miscarriages . When the Ground-work sinks , 't is no wonder if the Building totter , and run to decay ; and if these Foundations should be shaken , it may iustly be fear'd that the whole Fabrick of Church and State will goe to ruine , and fall into confusion . An ungrounded Christian will be easily perswaded to give himself up to any wild opinion or loose practise , to turn Heretick or Rebell , and prove a fit Instrument for the managery of Satan's designs . I must confess , that much hath been writt already upon these Subjects ; so that the very Titles of those Books , which have been intended Comments , and Expositions of Catechetical Heads , and Enarrations of the Grounds of Religion , would take up more paper then this whole Discourse wasts : And I know there are many Excellent Treatises of this kind , even in our own Language ; yet I have not met with any one hitherto , that hath comprehended all the Rudiments of Christian Doctrine ( for so I think I may safely call these Heads of Catechisme ) in one Manual , or delivered the plain meaning of them in so familiar a Phrase & Method . For whilest others ingage in controversie , and spin out all School-Divinity out of these plain Truths , and fill their margin with quotations out of the Fathers , and accommodate Humane Learning to Sacred purposes ; as if they meant to print only Ad Clerum , laying out their vast abilities out of the Peoples reach : I judg'd it more suitable to publick Vse , and to the scant measures of my Skill , to give only a Grammatical account by an easie Paraphrase and exegetical interpretation of every clause , word by word , and then of the whole sentence together . Nor have I been wanting , as occasions have invited , up and down to bring in Practical considerations , nor fear'd sometimes to enter the Lists against the Romanists and ( their Proselytes ) our Sectaries ; yet not so as to fetch in strength from Authority without , but make use of those weapons only , the present place afforded me . I have been the larger in my Discant upon the Lords Prayer ; becasue indeed it is the Ground of all Liturgy . In the Creed I did not think it safe or fit to mention those old Heresies so long since exploded , for fear least a weak Confutation should teach them ; ( seeing there have been too many in our late Separations , too industrious to revive them , and bring them into Credit ; ) but contented my self with a short , and ( I hope ) Orthodox explication of the Mysteries of our Faith. When I was upon the Decalogue , I could not but make National reflections upon each Commandement , yet so as to convince the whole People , not to upbraid any one Party : For though the Act of Oblivion injoyns us to forget Injuries done to Men , yet Religion will oblige us to remember our Sins against God. The Sacraments I have handled with that brevity , that I have not there much insisted on the Rites , wherewith our Church administers them ; but elsewhere in the Book have in the general offer'd somewhat to their defence . Where I plead Admission of all to the holy Table , I would not be understood to speak for those which are under Church-censures . On every of these parts I have said little of the much which might have been said , and for ought that I know nothing that has been said by others , having had a special care all the way of the Eighth Commandement . Sir , You are the onely Author that I have consulted , and these sheets have not been the travail so much of my Invention as of my Memory ; while I have been recovering those Notices , your Institution lodg'd in my young head and heart . Wherefore what I have fail'd in Elegance of expression , or Solidity of matter , I must first here beg your Pardon for , ( seeing that contrary to the method of the Resurrection , what was sown in strength is now ra●s'd in weakness : ) And next crave your Blessing upon the Book and Me , that God would make us both serviceable to the Publick ; For I very well understand , what hazard of censure I run , by appearing thus in Print ; and what Obligations I now lay upon my self to walk carefully , and order my conversation aright ; since he that puts forth a Book of Religion , and leads an irreligious life , doth but libell himself , and scandalize his Book , Sir , As it was your great care and love to send me in my younger years to several places for my education , so 't was my no lesse happinesse that I was principled in Religion by your self , and though Scholar to sundry Masters , was your Catechumenus . I thought it then the most fitting Gratitude to return you what I receiv'd , and design your own Instructions the Memorial of my Dutie . That the God of all Consolation would crown your Old age with Honour and Ioy , and after these many years of Suffering and Persecution ( wherein you have had so large a share ) heap upon you the blessings of Peace and a long Life , that you may see and partake the prosperity of Jerusalem , shall be the dayly prayer of , Dear Father , St. Thomas-day , 1661. Your most dutifull and obedient Son Adam Littleton . Sentences out of Scrip ure . Heb. V. 12. FOr when for the time ye ought to be Teachers , ye have need that one teach you again , which be the first Principles of the oracles of God , and are become such as have need of milk , & not of strong meat . 1 Tim. I. 13. Hold fast the Form of sound Words , which thou hast heard of me , in Faith , and Love , which is in Christ Iesus . Prov. XXII . 6. Train up [ or Catechise ] a Child in the way he should go ; and when he is old , he will not depart from it . Psal. XXXIV . 11 , 12 , 13 , 14. Come , ye Children , hearken unto me : I will teach you the fear of the Lord. What man is he that desireth life , and lov●th many dayes , that he may see good ? Keep thy Tongue from evil , & thy lips from speaking guile . Depart from evil , & do good ; seek Peace ; and pursue it . Prov. IV. 23. Keep thy Heart with all diligence , [ or , above all keeping : ] for out of it are the issues of life . Psalm CXI . 10. The fear of the Lord is the beginning of Wisdom ; a good Vnderstanding [ or , good success ] have all they that do his Commandements . Eccles. XII . 13. Let us hear the Conclusion of the whole matter ; Fear God , and Keep his Commandements ; for this is THE WHOLE DUTIE OF MAN. An Explanation of the GROUNDS OF RELIGION . RELIGION is the Fear of God , i.e. the acknowledging & worshipping of God. God is known by his Works and by his Word . There was never any Nation which did not profess the worship of God. An Atheist was alwayes counted a monster . Now most Countries following Nature as their guid , have mistaken either in the matter or manner of their worship . The Heathens therefore , such as Indians , Scythians , Turks , &c. worship either a false God , or with false worship . But God's people being guided by the light of Scripture , do embrace the true Religion ; the Iewish Church in the time of the Law , the Christian Church under the Gospel . For after the coming of Christ , the Religion of the Iews hath now no longer use , since it was but a shadow and type of Christ to come . For Christ the Sun of Righteousnesse being risen , the Ceremonies like shadows are scatter'd and fled away . Christian Religion then is that Doctrine , which Christ himself taught when he was on earth , confirm'd by miracles and holinesse of Life , and sealed with his precious Blood dying on the Cross. Christian Religion is at large conteined in the holy Scriptures , i.e. in the writings of the Prophets and Apostles , who were the Pen men of the holy Ghost ; But it is chiefly compriz'd in the four Heads of Catechism , which we call the Principles of Religion . Now Catechism is a brief and plain Institution , which explains the Mysteries of Faith , and the Duties of a holy Life , in that manner , that they may be easily understood by any , even the most vulgar apprehension : Wherefore 't is call'd the Sincere milk of the Word , as being fitted to the capacity of little children , which as yet cannot bear more weighty discourses , which are compar'd to solid meat . This Doctrine then is plain that it may be receiv'd by the Understanding , and short that it may be held in Memory ; yet full too that it may instruct us in all things necessary to salvation . For it is made up of four parts , whereof the First teacheth us what we are to believe concerning God and the Church ; the Second , what duty we owe to God and man ; the Third describes a method of praying ; the Fourth delivers those Sacred seals , by which this doctrine is confirm'd . The Confession of Faith is set down in the Apostles Creed . The Law of God contein'd in the Ten Commandements is the Rule of life . The Lord's Prayer is a most absolute form and pattern of Prayer . And lastly the two Sacraments of Baptism , and the Holy Supper , are instead of Seals . These are the Pillars , upon which not onely the Church , but every faithfull soul is in the Spirit built up to perfect knowledge and blessednesse , to grace and glory . AN EXPLANATION Of the LORD'S PRAYER . The Lord's Prayer . OUr Father which art in heaven . Hallowed be thy Name . Thy kingdom come . Thy will be done in earth , as it is in heaven . Give us this day our dayly bread . And forgive us our trespasses , as we forgive them that trespass against us . And lead us not into temptation ; but deliver us from evil . For thine is the kingdome , the power , and the glory , for ever and ever . Amen . The LORDS PRAYER . PRAYER is a calling upon God in time of want or distress ; and a returning of praise for blessings receiv'd , or deliverances obtein'd : Or indeed more generally , and suitably to the nature of this holy exercise , abstracting it from our occasions ; 't is a Meditation upon God , his essence and his Attributes ; his Word and his Works ; and an acknowledgement of his power and wisdome and goodness , whereby he orders all things to his own glory and our good . It is indeed the special act of God's worship ; for Adoration is nothing else , but a praying to him , whom we adore : Whereupon a the heathen well observ'd , that 't was not he that graves the idol , but he that prayes to it , which consecrates the Deity . This is sure , that his Religion may well be question'd , who useth not to pray ; though 't is true too , that prayer may be abus'd to wrong ends , even to devour widow's houses , nay to eat up God's own House . Now the grounds of Prayer are laid in the nature of God , and the relation which he hath to us ; who , as he is our Creator and preserver , challenges this homage ; whence the Psalmist frequently invites all our fellow creatures to this duty , & brings us altogether into one quire to praise the Lord. And the very instinct of nature , hath taught ravenous beasts , b not so much to prey as to pray ; the young Lions , and the young Ravens in their hunger cry to him , and he feeds them , and fills every thing living with his blessing . Nor doth our relation so much as our want make prayer necessary ; for we depend upon him , both as to the life of nature and of grace ; nor are we able to subsist or act without his constant help . Therefore that praecept is no more , then nature dictates to us , c Pray without ceasing , or continually , that is , In every time , In every place , In every business : The main thing in Prayer being to lift up the soul , to carry God in our thoughts , and have our conversation in Heaven ; as the man after Gods own heart saith of himself , I have set the Lord alwayes before me . And in the presence of so glorious a Majesty there cannot chuse but be an humble , reverent , fervent , chearfull frame of spirit , a mind well tuned , and the affections so order'd , the thoughts so compos'd , as if one were alwayes in an actual devotion . Now God's Nature makes it as convenient for us to go to him in prayer , as our Interest makes it necessary : for , as he was pleased to call Abraham ( that had frequent intercourses with him in this kind ) his friend ; He hath all the qualities , which should be taken notice of in the choice of a friend . He wants neither will nor skill to do us all imaginable good ; He hath kindness to intend us good , wisdome to contrive it , and power to accomplish it . Nor are the other Attributes idle in our behalf ; For 't is his Mercy to promise us help , and his Iustice to perform his promise : and the like may be said of the rest . Then what a priviledge is it , that a poor creature , dust and ashes may freely speak to his maker ? That we who dwell in houses of clay may keep up a commerce with heaven ? that sinfull creatures as we are have access to the throne of Grace with boldness , and may challenge a hearing in God's Court of Chancery ? d Shall not the Iudge of all the earth ( saith he ) do right ? And any sinner may sue for his pardon with the same plea. Shall not justice acquit me , since mercy hath accepted my surety ? Is it not enough , that my debt hath been once pay'd ? Christ hath dyed for my sins , and my soul shall live . Nay , let our case be what it will , God himself hath afforded us such Arguments , as he will not stand out . Shall he that hath given me a life , deny me food ? shall he that hath given me a body , deny me raiment ? He that hath given me his Son , will not he much more give me all things else ? Thus Prayer is not only like Iacob's wrestling with God upon earth , but his scaling ladder too , to reach heaven ; whilst Prayers ascend to fetch down blessings , and blessings descend to fetch up praises . Lastly , let 's but look to the advantages that come by praying , and me thinks no body should be so ill natur'd to himself as to neglect it . What is 't , but ask and have ? and will any one be so lazy , as to refuse the pains of asking ? He deserves not bread to put in his mouth , that will not open a proud mouth to ask it . We have Gods word for 't in several places , that his kindness he rates so cheap , that it shall be had for asking . e Ask , and it shall be given you . And our Saviour passeth his word , f that whatsoever we shall ask in his name , he will do it . Can any thing be purchas'd at a lower rate , then asking ? This is the buying without mony and without price . Doth a man want wisdome , counsel , help ? Doth a sinner want grace , pardon , strength ? Doth a Saint want light , comfort , rest ? Let him but come and ask , he shall find God readier to give , then himself was to ask ; who sometimes answers prayers before they are made , and counts it one of his greatest titles , that he is a hearer of Prayer ; But some ask and have not ; Because , g as the Apostle saith , they ask amiss . Wherefore he that would pray aright , so that he may obtein , must come prepared & furnisht with those Graces , which may make him accepted . h Let the words of my mouth and the meditation of my heart be acceptable in thy sight . We must not rush into so great a presence ; ( for i the foolish shall not stand before thee : ) but consider the Majesty of God , and our own vileness , being deeply affected with the sense of his goodness , and mans misery ; and premeditate before hand what we have to say , and how ; and indeed pray before we go to pray , that God will prepare our hearts for prayer . For so the Psalmist resolves the success of Prayer ; k Thou shalt prepare ( or direct ) their heart , and shalt cause thy ear to hear . And though all the graces , like a bed of spices , are upon this occasion to breath forth their sweet odours ; yet some have a more particular imployment , such as are , Reverence in our high thoughts of God , Humility in our low thoughts of our selves , Trust to rely upon his goodness , and Patience to wait his time , Knowledge that we may understand in some measure the nature of God , and Obedience that we may sincerely perform his will , Zeal which may inflame and raise our affections towards him , and Constancy which may keep us in a daily practice of this Deity . And to those , which call upon him so , God will be near , and will either do that which they ask , or something which may be better for them . Who comes irreverently puts an affront upon God , which an earthly Prince would not brook . He that is possess'd with an aw of greatness , will take heed how he demeans himself before it . Reverence then draws with it attention , which will drive away vain thoughts , as l Abraham scar'd the birds from the sacrifice . We cannot in reason exspect , that God should take notice of us , if we mind not him ; or hear those prayers , which the Speaker himself regards not . Who leaves Humility behind him doth but personate a devotion , and plays , rather then prays . He may please himself , or others it may be , with acting a pompous part ; but God resists the proud , nor doth the boasting Pharisee go home justified . Now Humility is chiefly seated in the mind , but it expresses it self too in the outward parts , and prescribes the posture of kneeling , bowing , falling flat upon the face : nor was the Publican less humbled , when he stood afar off and pray'd . Who would seek to God , if he durst not trust him , but look'd upon him , either as a down-right enemy , or an unsteady friend ? we must bring the confidence of children , if we look to have the kindness of a Father . The Apostle hath said it , that m he that prayes doubting and with wavering , shall go without ; so that who asks with distrust , bespeaks a denyall . Nor yet must this confidence be so bold , as to limit God to means how , or appoint him his time when . God's own times are best ; n our seasons are in his hand : and 't is not for us even in this sense to know the times and the seasons . Moreover he works without means as well as with means , and the unlikelier the means , the likelier for God's service ; the first cause virtuates the second : therefore the assurance that God will grant , must be attended with patience , i.e. a quiet expectation , till it please God to answer us in his own way . He that will not stay God's leasure , deserves not his answer . o He that believes , saith the Prophet , shall not make hast ; which the Apostle quotes thus , p He that believes shall not be ashamed , that is , disappointed ; And that is the next , to wit. Faith , by which we apprehend and get knowledge of God ; For he that addresseth to him q must first believe that he is , and that he is a rewarder of them that seek him . God is not pleas'd with the sacrifice of fools ; The best service we can perform , if it be not enliven'd with saith , is at the best but a carcase of duty , and like that cheat Plutarch mentions , of an oxes bones cover'd with the hide , and intended a sacrifice when the flesh and entrals were gone . Nor will a naked faith serve turn , to make this oblation acceptable ; unless it be cloth'd with good works . There must be obedience , as well as knowledge ; a sincere heart as well as an orthodox head ; nor is 't less fit , that pure hands should be lifted up to God in prayer , then devout eyes : And therefore this Prayer is accompanied by both Creed & Decalogue ; both of them having an influence upon it ; since we cannot pray as we should , without having respect to both Faith & manners ; seeing that r without Faith 't is impossible to please God , and s the desire of the wicked ( as well as their t way ) shal perish . Prayer is sometimes term'd a sacrifice ; now that can't be offer'd without fire : There must be then all the affections in a flame , For v the fervent Prayer of the righteous availeth much , and u the Prayers of the Saints are presented by Christ to his Father , mixt with the sweet odours of his intercession , in a censer . Zeal was that fiery chariot , wherein Elias rode to Heaven ; who had that great command over heaven , while he was on earth , by his praying , that he could with this key of David either open or shut it at his pleasure . Yet we must take heed of bringing strange fire , the ignis fatuus of a new Light , or the glimmering taper of an ignorant devotion , but fetch it from heaven ; nor content our selves with a flash and fit of devotion ; but keep it alive in our hearts , as the fire upon the altar , which was never to go out . There must be a constancy and a daily practice , such as Daniel's use was , who prayed three times a day with his face towards Ierusalem ; and David's , who prais'd God morning and at evening and at noon-day : And thus some expound that x Pray alwayes i.e. constantly , every day , without intermission , set aside some of your time for this duty ; alluding to the custom of the daily sacrifice . Now there are several sorts of Prayer : As to the place ; publick in the church , or private , in the family , in the closet . As to time ; ordinary , for our ordinary affairs , morning and evening , before and after meals ; and extraordinary upon extraordinary occasions , such as are designs , dangers , and deliverances , fasts and feasts , judgements and mercies ; particular sins and graces , &c. And accordingly some have to very good purpose and great benefit of the vulgar , put forth Manuals of devotion , fitted for all the business and most occurrences of life . As to the manner ; mental only , as y Hanna pray'd in silence ; or oral , utter'd by the voice , whence 't is call'd Oratio . As to the person praying ; either conceiv'd , & that either upon premeditation ; or with sudden affection , and as they say ex tempore ; ( and this may , must be allowed any Christian in his privacy , ) or set , either by publick appointment of the Church , or the civil Magistrate ; ( who being to order the matters of Religion , may well be styled in this meaning , z the Minister of God , Diaconus Dei , & Liturgus Dei , i.e. as the Greek word imports , God's common-Prayer-maker ; it being the very word , whence Liturgy is deriv'd , ) or by direction of Godly men for the use of them , who are unprovided with forms of their own . And lastly as to the subject , or the things prayed for ; a the Apostle hath divided it into four kinds : Petition for good , Deprecation of evil , Thanksgiving for the good obtein'd , or evil remov'd , and Intercession in the behalf of others . All which sorts of prayer are either exemplified or included in this most absolute form , which our Saviour himself prescrib'd , which from him is called The Lord's Prayer . There are not many things , which wear the stamp of this title , and those have a peculiar veneration due to them , as immediately appointed by Iesus himself ; the Lord's Day , the Lord's Supper , the Lord's Prayer : ( The same word , out of which the name which we give God's House is made , b Kirk or Church . ) Christ did not only make it , but appoint it too ; for when his disciples came to him with a desire that he would teach them to pray , as Iohn had done his disciples ; He bade them use this form . St. Matthew indeed , When you pray , say thus : which yet doth signify not only in this manner , but in these very words . St. Luke more peremptorily delivers the institution , c when you pray say : so that granting the adversary the advantage that he would catch at from St. Matthew ; yet he must acknowledge even from thence , that this prayer is an exact copy , and plat-form , by which we are to frame and model all our prayers ; and St. Luke will make out farther , that it is a form of prayer , to be constantly used by them , who would be taken for Christ's disciples . And no question but as it is the most ancient , and best prayer , which ever was in the Christian Church , so 't was meant for constant use and rehearsal in the sacred offices of the Church . This assertion proves Liturgy as lawfull , as the prevention of blasphemy , schism , and non-sense make it convenient if not necessary : which the opposers of set forms perceiving and fearing least the spirit ( as they term it ) should be bound , if Christ's own form should pass free , make bold not only to disuse but to abuse it too , and cry it down ; as if his words could offend God , whose very name doth so much prevail with him in prayer . Wherefore they would have Luke be understood according to Matthew's expression : which ( by their favour ) is not to be granted them ; for St. Matthew's way of speaking d is often taken in St. Luke's meaning , but on the contrary , 't will be hard for them to find an instance of their arguing . Nor will the variation of a word in the middle of it , or the omission of a clause at the end of it , stand them in much stead , as we shall see anon . This excellent form and pattern then of prayer is both for matter , and form , and order so full and compleat and comprehensive ; so well order'd , and fitly suited , and hansomly exprest ; that , were the command for the use of it laid aside , it seems to commend it self to a Christian's daily practice , as a short yet full Liturgy . This Prayer may be divided into three parts ; the Preface , the Prayer it self , and 〈◊〉 Conclusion . The Preface is a comp●●tion of him , whom the prayer is addressed to ; to wit , God , who is described , partly by a title , which shews his relation to us , and our interest in him , Our Father . partly by the place , wherein he dwels and shews forth his glory , which art in Heaven . The body of the Prayer it self contains in it a compleat sum and total of all holy desires , and a perfect breviat of things pray'd for , both spiritual and temporal , and hath six or ( as some would have it by parting the last into two ) seaven Petitions : The three former whereof concern God's glory , the three later belong to us and our necessities , both unto this life and that which is to come . So that the glory of God , and the Salvation of man , which are the two pillars , upon which the frame of providence , and work of grace do stand ; are mainly here consider'd , and run in each vein of this Prayer . The sense of all may be briefly reduced into these two 〈◊〉 verses . 1. Name . 2. Kingdom . 3. Will be done . 4. Bread. 5. Debts . 6. Temptation . The conclusion , or indeed peroration , hath in it a Doxologie , or excellent form of confession and praise , reflecting upon the three first petitions , and carrying along with it a reason of the whole prayer , thus : Thy Kingdom come , For thine is the Kingdom ; Thy will be done , For thine is the power ; and Hallowed be thy Name , For thine is the glory . That God's glory is in our prayers ( as it ought to be in all our actings ) the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first and the last , the beginning from which all things came at first , and the end to which all things tend at last . And the Petitions themselves have a mutual respect , and seem to look to one another after this manner : That we may hallow thy name , and praise thee in the Land of the living , preserve our life by supplying us with food ; That thy Kingdom may come into us , and grace may rule in our hearts , blot out our past iniquities , and justify us by forgiving our sins ; That we may perform a due obedience to thy will , remove every offence out of the way , and suffer us not to fall into sin , by giving us up to the power of temptation , or leaving us to our selves . This in general . To come to the Prayer it self ; in the compellation , wherein we call God Father , we do not mean only the first person of the blessed Trinity , excluding the other two persons , the Son , and the Spirit , but take in all three the word Father here being not appropriated to one person , as in relation to another , ( to wit of the Father to the Son , ) but applyed to God according to his essence , i.e. to all three Persons ( for they all three are one and the self-same God ) in opposition to us , who say the prayer . The Father , Son and Spirit being each of them , one as well as the other , a Father in respect of all created things , and particularly of men , it being usual with the Heathens so to term their Jupiter , — e Father of Angels and of men . FATHER . God is the great Father of the universe , the master of the world , from whom and to whom are all things . He made all things by the word of his power , and of his ●eer goodness preserves all things & wisely orders all events , and deals with the whole world no otherwise , then a ●ather doth with his child . He is not only in himself an infinite being , as his name Iehovah shews , including in it all the differences of time Past , Present , and Future ; f who was , and is , and is to come . but the immens fountain of beings , whence every thing that is had its original● not that his very essence or substance was or could be communicated to any created thing , as man begets man ( a Father the Son ) in his own likeness ; then every thing would be God , which is the 〈◊〉 blasphemy to say . No ; the nature of God is quite of another kind then that of the creatures , and altogether incommunicable ; For how can we imagine , that his infinite essence , could have streamed forth it self into such a various and particular existence , cloathed it self with those accidents , and submitted it self to those lawes of change , which all created things lye under ? 'T was his almighty Word , which produced all things of nothing , light out of darkness , order out of confusion ; that was the womb that afforded the fruitful seed , out of which all things grew : g He spoke , and they were made ; and 't was well observ'd by the Heathen Critick , h that Moses used expressions suitable to the Majesty of a God , when he writes , God said , let there be light and there was light . ' T is true , he hath imprinted upon every creature some character of himself , that we may know by looking on the piece , by the Image and superscription , whose handy work it is . And in this sense we may say , every thing he has done is like him ; as we would of an absolute artist , whose rare pieces will at first sight show what hand they came from . Nor did he only make things , and then leave them to themselves , as some unnatural parents expose their children ; But takes care of and provides for every thing , looks after them , wears them in his thoughts , in his ●y , supplyes their wants , opens his hand and fils them with his goodness , cherishes and maintains them . And having built this goodly frame of heaven and earth doth with his h everlasting armes ( what vain story sayes of Atlas ) support and uphold it , or rather as his Vice-gerents are pictur'd with a Globe in one hand and a Scepter in the other , grasps the whole world in his hand ; and dandles it in his lap , as a tender hearted mother her playsom child . Can he that implanted so tender an affection in all mothers & dammes to their young ones , himself be without large bowels of compassion , full breasts of mercy , and a tender bosom of love ? His goodness exceeds all comparison : Though a mother should forget her child , yet ( i saith he ) I will not forget my people . Providence is that great dug , at which every creature hangs , and draws its comfort , by which all things are maintain'd , whence are issued forth daily allowances and constant provisions dealt out . For he commands k blessing and l deliverance . m Thou art my shepheard ( saith the Psalmist ) and I shall want nothing . The Spirit of God ( saith the sacred Historian ; ) mov'd upon the face of the deep , that Chaos and first matter , out of which the several kinds of creatures were afterwards to be particularly produced . A word n proper to birds that sit upon their eggs & brood them ; He flutter'd and sate upon it , and kept it in a lively warmth , and quicken'd that rude lump , that he might out of that great confused ball , wherein the seeds of things lay jumbled , ( which therefore an o ancient Philosopher call'd Natures Egg ) hatch a well order'd world . And since God hath compar'd himself in p one place to a broody eagle ; & Christ in q another himself to a hen ; the one teaching her young ones to fly and shift for themselves by carrying them on her back ; the other clucking her chickens , with great pains scraping up their subsistence , cherishing them under her wings , and with all her might protecting them from rapine ; We may from these similitudes learn , what a dear love and careful fear God hath for all his , least they come to hurt . God then may very well be styled a Father in this sense too , that he hath not only as a Father given being to all things , but as a Father of a family provides for al about him , furnishing them with convenient accommodations and seasonable supplyes . Nor is this all yet ; but he orders all things , disposes chance , & overrules events to his own ends , doing r whatsoever he pleaseth both in heaven and earth ; even as Fathers order the affairs of their family , or as magistrates ( who are the Fathers of their country ) manage the civil state , making lawes and putting them in execution , rewarding the obedient & punishing the disobedient . Indeed all government is naturally bottom'd upon this relation , and grounded in a paternal authority ; the Father at first exercising all power even to life and death over those of his own family : nor is a city or common-wealth any other then a more numerous family , subject to the same ruler and govern'd by the same laws . God then it is that gives order for every thing ▪ by whom and when and how it should be done . s Not a sparrow fals to the ground without his leave . The whole series of second causes is but that golden chain the Poets fancied , whose uppermost link is fasten'd to Iove's chair . He is the Lord of Hoasts ; such as are the stars in their courses , thunder , lightning , hail , snow , rain , wind and storm , fulfilling his word ; nay , frogs and lice , when he hath service for them , will muster into armies and the locusts gather themselves into bands ▪ He knows best what will make for our good , and his own glory , and by his wise contrivance carry's things in that nature , that they shall all work together for those ends . He is in the world as a King in his Kingdom : Where his word is there is power , and who shall say to him what dost thou ? Angels are his attendants and menials , the other creatures his utensils ; But men , though they are term'd vessels too in his great house , yet they are priviledg'd with a nearer relation to him ; They are his children , for he is our Father . OUR . This word denotes a propriety and closer interest , seeing he is not our Father alone in that general sense , in that t he made us & not we our selves ; as he is styled v the Father of rain , and u the Father of lights ; nor for the greater likeness we have to him more then our fellow creatures , which is common to us with the Angels , who are therefore call'd w the Sons of God ; But by redemption also , having purchas'd us by the Blood of his Son , and made us a peculiar people to himself , and having begotten us anew by the word and spirit , and adopted us by grace , that we who are by nature children of wrath might be made the children of God ; and to which of the Angels ever said he thus , my Son ? Oh! what a condescension of love , that God should suffer himself to be styled our Father , who have corruption for our mother ? that Christ should become our brother , whose sisters are the worms ? For x if we be sons , then are we heirs , and if heirs then coheirs with Christ : Oh infinite love , and kindness unspeakable ! how dearly obliging an expression ? that our Saviour , who is the only Son of God begotten of his substance should not permit , but command us to call God our Father too ? y my Father and your Father , sayes he . Now as Father is a word of authority , and signifies love and care bespeaking from us a reciprocal love , a filial reverence and obedience : so Our is a note of indearment , which should teach us charity , which indeed the whole prayer breaths in all the parts of it , Give us , Forgive us , and Deliver us , bringing in all mankind to partake the benefit of our prayers . And seeing it hath pleased God to own us for children , and Christ to make us partners of his relation to become brethren , it would very ill beseem the best of saints or greatest of men to disdain any of their fellow-brethren , he they never so miserable , never so wicked : Since , were there not a community of the same nature , the sense of humanity , the tyes of reason and religion , and the laws of nations to bring us to some kind of unity , and mutual affection ; God's love to us is an invincible argument , why we should love one another . WHICH ART . And there is none beside thee ; For z whom have I in heaven but thee ? and there is none upon earth , that I desire in comparison of thee . Indeed the original doth not so express it , making use of the article alone , and leaving the verb to be understood ; which as 't is elliptical , so 't is an emphatical kind of speaking ; a He or The in Heaven , which should note a superlative excellence above all others , to whom the title of Father can belong ; the Lord God , the King of glory , immortal , infinite , eternal , the greatest , the best ; in a word , the Heavenly Father . And this distinguishes him from the fathers of our flesh , our earthly parents , who are weak men dwelling in houses of clay , of a limited life & love , whose breath is in their nostrils , and when they return to the dust , all their thoughts perish : who cannot do for us as they would , and sometimes will not do us that little good they can ; short-handed and narrow-hearted ; who if they supply our outward and bodily wants , give us a handsome education ; and provide us a fashionable way of life , they do as much as is expected , more then can be requited ; but cannot bestow grace on us , nor bless us with spiritual blessings in heavenly places . And yet to these parents we are required , ( next to God ) to pay our service and thanks to the utmost , and shew all possible honour : Nor did our Saviour ( who b finds fault with the Pharisaical interpretation of that precept , and the sorry evasion of the Corban ) mean to slacken that natural bond of affection and duty , which is betwixt parents and their children , when he bids us c call no man Father upon earth . But he speaks that comparatively to heighten our reverences & dutyes to our heavenly Father ; that in comparison of him we should take no notice of our earthly relations , nor think them worthy of our least respect , as himself sayes elswhere , d He that hateth not father and mother , &c. that is , doth not infinitely less love them then he doth me , my wayes , and my concernments , he cannot be my disciple . Wherefore how great an aw ought we to bring along with us before such a glorious presence ? what distance should we stand at ? what reverence should we bear to his name , since he is in Heaven and we on earth ? what obedience should we have for his word , with what humility should we come and fall down at his feet , & kneel before the Lord our Maker ? How should every one with the prodigal cry out , e Father I have sinned against Heaven and before thee , and am no more worthy to be called thy son . IN HEAVEN . God is every where , omnipresent , fills all places , Both lands and tracts of sea , & heaven high . f Whither shall I flee from thy presence ? If I ascend up into Heaven , thou art there : if I make my bed in hell , behold thou art there . But he is said in a peculiar manner to be in heaven ; there he dwels in unapprochable light , there he displayes his glory , and scatters his goodness out of his treasures , his sun and his rain , thunder and lightning , hail & storm fulfilling his word . There are the dreadful remarks of his presence , and the brightest appearances of his Majesty : which made the very heathens place their imaginary deityes in heaven ; that though they mistook in the object of their worship , yet they hit right in the place where they were to seek God ; For heaven is his dwelling place , g but the earth hath he given to the children of men . The word is in the Heavens , not in these lower regions of the sky , where the winds bluster , and the clouds thicken , where the sun and moon and stars observing their courses carry light about the world : But in the third heaven , in the h Heaven of Heavens , whence he is called i Elion the Highest . Poor short-sighted Pagans dazled with the glories of these luminaries , which shine in the firmament , and are but the servants of nature , tapers which God has hung up in the vault and cover of the world , directed their devotions no farther , and so came short of the glory of God who dwelleth on high , far above the very light of nature , and the laws of change ; whereas things here below are subject to continual vicissitudes , roll'd about with the wheel of chance , alwayes flowing or ebbing , the world it self being but k a sea of glass , there 's a perpetuity of good , and a constant happiness , which knows neither change nor end . Besides it became the infinity of God , which cannot be bounded or coop'd up with any term of locality , to choose heaven for his mansion , whose vast circumference and compass is of that wide extent , that in the Natural Philosopher's opinion the whole globe of earth is but as a point to it , and this clod in which men make such a quarter and bustle in persuit of their interest is a sorry ant-hillock in respect of that stately arch , and spangled roof . nay the nations are as the Prophet hath it l as the small dust of the balance , and a drop of a bucket . Lastly the incorruptible God , thought fit to set his seat on high , far above the sphere of corruption , to which all sublunary things are liable , and advance himself to the greatest distance from earth , the grounds and dregs of nature , the bottom of the world , the sediment and mother of things . There he dwells in liquid and clear regions of glory and bliss , the invisible God , whose face no man can see and live , attended by millions of Angels and blessed Saints departed this life ; yet is pleased to look down from on high on the children of men and have his ears open to their prayers when they call upon him . Nor doth he only dwell in heaven , and ( as with reverence I may say ) keep house there with his courtiers and domesticks about him , but he sits there too , as a Iudge : m The Lord hath prepared his Throne in the Heavens . Heaven is his throne and earth is his foot stool . And let things run never so much at random here on earth , there is one in heaven to render to every one according to his works , whose wrath as 't is unsufferable , so his power is irresistible , and his knowledge infallible . He has girt the whole round of nature , that there is no escaping him ; the whole world is his close prisoner , and let wicked men use all their shifts ; though the mountains should fall upon them , and the hills cover them , yet God's hand shall find out his enemies , and bring them to punishment . For He is there as a spy too , upon us , he beholdeth us afar of and observes our carriage , and takes notice of all our doings , not an idle word scapes him , nor is there a thought in the heart which he knows not long before . His piercing eyes walk too and fro through the earth , and his ey-lids try the children of men . And this argument our Saviour uses where he perswades to secret good , n and ( sayes he ) thy Father which seeth in secret shall reward thee openly . What care then should we have to our wayes , to our words , who are alwayes in sight , in hearing of our heavenly Father ? with what reverence should we approach to his throne ? in what aw should we stand of his power ? How should we be struck flat to the ground , like Paul at his conversion , amazed and astonished with the considerations of a heavenly Majesty ? How should our hearts be set on fire with heavenly flames , and the desire of heavenly things ? How should we slight and trample upon earth and all earthly concernments in comparison of Heaven , where our Father hath many mansions of glory , and at whose right hand are pleasures for evermore ? How should our appetites be flatted to the relish of all sensual contents , when we think of those good things which the Father of mercies , and the God of all consolation hath laid up for us in heaven ? What a mean esteem should we have for , all the glittering vanities , the paltry preferments , deceivable riches , the guilded hopes , and pleasures ( as false as base ) of this lower world ; when we think of the glories and the joyes above ? How should these ravish our soules , and make them impatient , till they have o weighed anchor , and be with Christ ? How highly should we prize our spiritual birth-right , and heavenly inheritance ? How should we now indeavour to have our conversation already in heaven ? How should we fear the displeasure of so great , so good a Father , more then hell ? How careful should we be of disparaging our high birth , and heavenly calling , by any indecency or foul miscarriage ? How should we strive to be like our Father which is in heaven , holy as he is holy , merciful as he is merciful , perfect as he is perfect ? that we may be known by our conversation to be the children of God , children of the highest , the children of light , to whon belongs the Kingdom of Heaven . For 't is God's presence and favour makes heaven : Heaven would not be heaven unless he were there . Where ever grace is , there 's heaven ; for God dwels there , entertaining himself in an humble heart as much in the highest heavens . To make short , how should we admire him , worship him , fear him and love him , and joy in him with a holy ecstasy of affections , and heavenly reptures of devotion , that have leave to use these words , Our Father which art in Heaven ? This appellation with the other title of Father assures , and makes up our confidence compleat . For being our Father he will do us all the good he can , and being in Heaven he can do what he will ; so that the goodness of a Father , and the power of heaven stand ingaged for us , as the two pillars of our hope ; and two sureties , that all our petitions following will be granted and made good unto us . Amongst which , as 't was fit , those which belong to his own glory have the first place ; and God having made all things for himself cannot be unmindfull of providing for that . But he loves to be ask'd to do even what he means of himself to do , that man's will may be brought into a compliance with God's , and the execution of decrees become the return of prayers . Thus he delights to oblige where he can force , and that which he hath with an unchangeable purpose from all eternity resolv'd with himself , makes it the product of his creatures will ; as if he had more kindness for the desires of men then for his own resolv's , and would not perform his own eternal decrees , unless man first consent , and make it his request . And indeed it is man's concernment that is driven throughout the prayer ; for 't is not for God's sake that we pray , but for our own : What advantage gets God by our prayers , unless giving be getting ? His name is holy , his Kingdom is everlasting , and his will irresistible , whether we pray or no. But we pray that all this may be order'd for our good , and we are as much concern'd in this as in our daily bread ; God so ordering all the administrations of his providence and grace , that his glory and man's salvation go hand in hand , and that all things may work together as for his glory , so for our good , the good of those that love and fear his name . HALLOWED BE THY NAME . The name is the first thing we enquire after about any thing we desire to know ; as Moses , when he talked with God at his first appearance to him , told him the Israelites would ask him , who sent him , and p what was his name . There hath alwayes been taken great care for the imposition of names , that they might be suitable and proper to the nature of things . For things are distinguished and known from one another by their names . Wherefore God himself named the greater pieces of his work , which being of vast unruly bulk , were to be under his own immediate government , as Heaven and Earth and the Sea ; and 't is said q he calls the stars all by their names , &c. But those creatures which he meant to put under mans feet , he brought to him to name . The like care hath been constantly taken by parents and others in providing fit names for their children , that families and persons may be sufficiently distinguished ; for which purpose the day , on which the child was circumcised , amongst the Iews , which was the eighth day from his birth , and about the same time among the heathens , but amongst us Christians at the baptisme , this solemnity of naming the child is perform'd ; a thing of such concernment , that it hath been delivered sometimes by the message of Angels , other while by miracle . And that was a signal token in the r prophecie , wherein he calls his anointed Cyrus by name four hundred years before he was in being . 'T is a nice consideration , but there may be something in it , and of more then ordinary consequence , that God should take such care about names , that he should think fit to give and change them either in favour or displeasure ; as in the instance of Abraham , Conjah , Peter , &c. and that he is said to write the names of his elect in the book of life , and to give them a new name ; and to blot out the names of the wicked , and to threaten that their names , i.e. their memory shall perish . Let them take heed that forbear to Christen their children , and give them names , least they design their childrens ruin ; God finding no names they have in the church-roll , to copy into his book . f Is not he rightly named Iacob ; saith Esau , for he hath supplanted me this twice ? And Nabal was as very a churl as his name gave him for ; and very many scripture-names are thus signicant . And Melchizedeck ( whose true name if 't were Shem , was Name according to the signification of the Hebrew word ) denotes , t as the Apostle explains it , the character of the person , King of righteousness , who was also King of Salem , that is , King of peace . God out of a familiar love to mankind is pleased to dress himself as 't were , and set forth his nature by those wayes which are usual amongst men , and therefore v hath made himself a name . Now the name of God is any thing , by which God hath made himself known , and hath in the Scripture-language several acceptions ; For sometimes the name is taken for the person himself whose name it is , as in reckoning u so many names . And so we say of God , to call upon the name of the Lord , i.e. to call upon the Lord : and to give thanks unto the name of the Lord , &c. x Not unto us , but to thy name give the glory , i.e. to thy self ; for so the opposition stands not to us , but to thy self . Sometimes it is taken for fame and renown and glory , which accompanies a good name and makes it like good oyntment ; the Giants of old were y men of name , to wit , famous renowned men much talked of : z Christ's name after he had wrought some miracles was spread abroad throughout the country , i.e. he grew famous . We will make mention of thy name ( saith the Psalmist often , ) and will speak well of thy name , and sing praises to thy name , i.e. set forth thy praise in verse , and contribute the skill of my tongue and harp , ( which are a my glory ) in the celebration of the glory . Then 't is taken for those abilityes & virtues , which commend a man to fame , and raise an admiration and esteem of him ; as power , wisdom , goodness , mercy , &c. And such are the glorious attributes of God , the excellencies and perfections of his nature ; as b How excellent is thy name in all the earth , sayes David , when he meditates upon the works of creation , wherein those attributes of his doe most conspicuously shine forth , to the amazement of any serious beholder . And lastly it comprehends all the effects & atchievements of the divine attributes , whether produced by common providence in the world ; such as are , his works , daily accidents , extraordinary events ; or by special grace , such as are , his word and ordinances , the Sacraments , the Gospell , his Ministers , his Sabbaths , his Temple , his inheritance , persons , places , times and things dedicated to his service ; and whatsoever wears upon it a stamp of holiness to the Lord. Thus , c in thy name will we tread down our enemies , i.e. by thy assistance and help , and by the conduct of thy providence so ordering it , defeating the counsels , and breaking the strength of our adversaries . d In thy name we have prophecied and cast out devils , &c. by virtue of thy commission , by thy command and appointment , and the warrant of thy word ; e Baptizing them in the name of the Father , &c. to wit , into the profession of the Gospell , into the worship and service of God , faith in his promises , and obedience to his commands . Nor is the principal and usual signification to be laid aside , God having many such names given him in Scripture ; both proper , as Iehovah , Iah , Elohim , Adonai , Shaddai ; and appellative , even a full Alphabet of names as the Syric Grammarians reckon them . And so too , f Holy and reverend is his name . Our petitions here begin in God's name , a form so well liked , that it came to be taken up even up even in the civil affairs of life , wills , contracts , &c. and made use of at last as a stale to countenance the worst designs of cheat , prostituted to base self-ends , even to the infamy of a Proverb . And surely if we facing our prayers with it , make it only a vizar to our own corrupt desires , we doe it a fowl reproach , and profane it , when we pray it may be sanctified . To Sanctify hath also a doubtful meaning according to the thing it is applyed to . The Philosopher has in a moral respect rank'd things into three forms ; For there are some things absolutely and in their own nature good ; others as naturally bad ; and a third sort of indifferent things , which in their own nature are neither good nor bad , but according as they are used . His distinction may find room here and accordingly admit of a threefold Sanctification ; That which is in it self holy is sanctified , when 't is acknowledged and reverenc'd as holy ; And thus g we are bid to Sanctify the Lord of Hosts himself , the holy One. That which is by nature evill and corrupt is sanctified by being made holy , and having that nature renewed according to righteousness ; And thus h God sanctifies us by his spirit , creating us to good works in Christ Iesus ; and he bids us also i Sanctify our selves by a diligent attendance on the holy ordinances and holiness of life and conversation . That which is of a middle and indifferent nature , is sanctifyed when we set it apart from common service and apply it to holy uses . So our meat is k sanctified by the word and Prayer , so the Priest with his vests , the Temple with it's utensils , the Sabbath , &c. become sacred and inviolable ; And who offers a violence to any thing that thus belongs to God's peculium is profane and sacrilegious . Our request then in this petition is , That all things may be done to the glory of God , that he would order his own counsels , and all the dispensations of his providence and his grace to the utmost advantages of his own praise ; that he would sanctify us that we might sanctify him in our hearts ; that we may fear before him , that is dreadfull in holiness ; that we may entertain reverent thoughts of him , admire him in his infinite perfections , be astonished at his unsearchable glory , study his praises , meditate on his goodness , delight our selves in him , and speak well of his name , and set forth his noble acts ; that we may take notice of him in his out-goings , observe his providences , mark his particular supplyes and restraints , regard his mercies with thankfulness , and mend under his judgements ; that we may wait on him in his sanctuary in the use of his ordinances , go to his house in his fear , praise his name l in the assembly among those that keep holy dayes , attend to his word , keep his Sabbaths , honour his Ministers , and give due respect to every thing that belongs to him ; and that we use not any of his names or titles , but upon weighty occasions , and with great reverence . And lastly that our whole life be so holy and blameless , that we may not give occasion for God's name or his wayes to be evill spoken of , but rather that m our light may so shine before men , that they seeing our good works may glorify our Father , which is in Heaven . And this being done will promote & set forward the interests of his Kingdom , and so speed the second petition too . THY KINGDOM COME . God is n the Lord of Lords , and the King of Kings , the great Soverain of the world , who does whatsoever he pleases , and neon saith unto him what dost thou ? o who hath resisted his will , or p given him counsel ? For that the word signifies also in the q Chaldee dialect , those two things being necessary to compleat a Monarch's right , and make him absolute , to doe what he doth by a clear and full authority and power of his own , and by his own counsel and pleasure to act and determine that power . He is the great Basis and support of all societies and governments in the world ; For r the powers that are , are ordain'd of God ; s By me King's reign , and for him too , being his Vice-gerents t and sword-bearers , to be a terror to evill-doers and a praise to the good . And as he hath corwn'd all mankind with honour and dignity , giving them dominion over their fellow-creatures ; so he hath put that Majesty upon rulers , whom he hath appointed to govern their fellow-men ( who else without lawes and order would be little better then beasts , ) that they may be looked upon , and observ'd with that reverence , as if they were earthly Gods. v I have said ye are Gods , but ye shall dy like men . They are God's anointed ones ; and honour'd of him , accountable only to him , required therefore to do their homage , and u kiss the Son least he be angry . And as they must like all other men dy , so they must also appear before the judgement-seat of God. w Kings to their subjects dreadful stand O're Kings themselv's is Gods command . He hath all the royalties that belong to an Imperial Crown , a righteous Scepter , righteous lawes , loyal subjects , glorious priviledges , blessed rewards for the obedient , and great punishments for the disobedient . Not ought Kings of the earth to be impatient at mutinous and rebellious spirits , when God himself wants not those who x rise up against him ; and which may set them a copy of princely clemency to write their acts of grace after , y gives gifts to the rebellious , leaving some of them as monuments of his mercy , though too others he make trophies of his justice . I might note that sure Kingship is the best form and model of government , since God himself rules under that title ; that the Regicide is a kind of Deicide ; and when subjects dare mate their soverain , and contrive a Common-wealth to justle out the Kingdom , they do but challenge divine vengeance for that , which perhaps their injur'd princes forces cannot chastise , and call upon themselves Lucifer's fate , who z left his first estate by clambering higher , whose pride prefer'd him to the principality in Hell , where he gnashes his teeth , and curses God ; who questionless hath been that Angel of light , that hath cloak'd sedition with the name of Godliness , and taught the late teachers to a despise dominion , and speak evil of dignities , and blaspheme the name of Kings . And all nature hath by instinct followed divine example , gathering it self as much as may be into oneness ; making every sort of creature almost submit to monarchical rule , and preaching as it were the Apostle's lesson , b Be not many masters . But the sad experience of these nations in the time of tyranny , and the wonderfull providence of God in the restitution , hath sufficiently convinc'd all honest English of this truth , that That government is best , which is likest God's ; to wit a Monarchy , a Kingdom . Now God hath a twofold Kingdom , one universal at large , all the world over , the other particular and special , his Church ; For he is c King of the nations and d King of the Saints . or we may say , a threefold Kingdom in respect of the different administration of this later , according to the different condition of the church militant here on earth , or triumphant in heaven , to wit , a temporal , spiritual , and eternal Kingdom ; or the Kingdom of his power , the Kingdom of grace , and the Kingdom of glory . By his power , he governs the whole fabric of the world , disposes of all things , appoints seasons , sets bounds to human power , over-rules their purposes , stills the raging of the Sea , and the madness of the people , raises up , casts down , kills and makes alive , strikes the earth with his thunder , and darts forth his lightnings ; the winds obey him , & blow only where he lists . e All things are his servants , and f he doth what he pleaseth both in heaven and in earth . By his grace he governs his Church , sets up his throne in the hearts of his people , appoints officers , gathers the elect , and rules them by his word and spirit , conquers sin and death , kills our corruptions , subdues our lusts , and treads Satan under our feet , and breaks the powers of hell , that the gates thereof shall not prevail against the church , guids the faithfull ones in his wayes , tryes their patience , exercises their faith , teaches them his lawes , that they may observe his statutes and ordinances , defends the Saints , and is g a sun and shield to direct and protect them , that neither the Devil nor wicked men can doe them any hurt ; rewards those that doe or suffer any thing for his sake , punishes offenders , and persues the impenitent , and such as obstinately stand out his calls and tenders of grace , and go on presumptuously in their evill way , with the fury of his indignation , afflicting them with bodily plagues , temporal calamities , and spiritual judgements , as blindness of mind , hardness of heart , &c. giving them up to their own shamefull lusts , and a reprobate mind , & into the power of the divel , and either passing final sentence upon them in this life , or reserving them till the great Assises of the last judgement . In the Kingdom of glory ( as he himself is call'd h the King of glory , ) he sits on his Throne incompass'd with millions of Angels , and blessed Saints , who fall down before him , and sing praises i to him that sits upon the Throne , and to the Lamb. This is to have it's beginning when the other two end , not to be compleated till the last day , when the Angels gather the elect from the four corners of the earth , whom God shall reward with everlasting bliss ; when he shall send the ungodly to Hell , k where the worm never dyeth , and the fire never goes out . Then those who were sufferers shall be conquerers , and wear a never-fading crown . l I have fought a good fight ( saith St. Paul ) and henceforth there is laid up for me a crown of righteousness . All the Saints then shall be Kings , there shall be the glorious orders of pure Virgins that defiled not themselves , of blessed Co●●essors that were not ashamed of their profession , of holy Martyrs who lov'd not their soules to death , of Prophets the Harbingers of Christ , and Apostles the heralds of the Gospell , and all the quire of Heaven singing Halleluiahs . This is that Kingdom of Christ which he said was m not of this world , for which he despised the shame , & with which his servants that have a tast of the heavenly gift , and are afforded the earnest of their meditations , ( a sight of the heavenly Canaan , and glorified transfiguration ; as from Pisgah , and on mount Tabor ) are so ravished , and deeply affected , that they must needs cry , n come Lord Iesus come quickly ; Thy Kingdom come . COME . i.e. appear and show it self , may its interest be promoted , may it get ground and inlarge it self , may it be seen that o the Lord is King , let the people be never so unquiet ; may it come into our hearts and rule there , and beat down every proud imagination , that lifts it self up against God ; may Christ hasten his coming & illustrious presence , which the Iews Liturgy is ful of even to this day , the coming of Messias . Now there is a twofold advent or coming of Christ mentioned in Scripture ; The one was when he came in the flesh , in the form of a servant to die for us , that he might reign upon the tree as some readings have it in the Psalms : The other will be , when he shall come in the clouds with power and glory , attended with Angels to judge the world , at that great and dreadful day , when the trumpet shall summon all to appear before the tribunal . And when that 's done he shall deliver up the Kingdom to his Father ; and the time of this his coming and the end of the world , he hath left here to be the subject of our prayers , and not of our inquiries , to exercise devotion not curiosity : the uncertainty of the time being an argument to quicken our diligence in preparing for it , that we may watch and pray ; he having told us afore-hand , that he will steal upon us , p as a thief in the night . But what need we trouble our selves about the age of the world , when our own time is so uncertain , that we cannot call the next hour our own , and know not how soon the arrest of death may hurry us away to judgement ? He that dies now in the Lord q rests from his labour , & his good works follow him ; and if we cannot properly say that the Kingdom of God is come to him , we may safely say he is gone to it . At the end of the world then is Christ's great coming , and the general judgement : but at every single death there is a particular doom past , when the soul immediately after it's delivery out of the body is dispatched either into the regions of life , or lodged in the chambers of death , so that in this sense Christ may be said to come too . And there is a gracious visit , when he comes , and r knocks at the heart , and calls to his beloved by his word ; When he comes into us , to a feast and banquet of love furnished with the consolations of the spirit . The sum of this request is , that God would declare his power even to the heathen that know not his name , and make discoveries of his Majesty by his outward administrations , not leaving himself without witness , but convince profane spirits that there is a God that rules in the world ; that he would manage the affairs of the world for his peoples good , and for the advancement of the Kingdom of his Son ; that he would bless the civill societies of men ; that he would fill Soveraigns with wisdom to go in and out before the people , and people with loyalty to their rulers , and with love to one another ; That he would establish the state , wherein we live , in peace and order , preserving us on one hand from the tyranny and oppression of superiours , and on the other hand from rebellion and conspiracy of inferiors ; That he would save the King , whom he hath set ( under himself ) our supream Head and Governor , from all treasons and treacherous designs ; that he would subdue the people under him , cloath his enemies with shame , and upon himself let his crown flourish ; that he would give the King his judgements , and make our Magistrates men of courage , fearing God and hating covetousness ; That he would preserve us from all dreadfull calamities , the plague , pestilence and famine ; from wars , fires , inundations , from murder and sudden death ; That he would take a special care of his Church and his chosen ones ; that he would send labourers into his vineyard ; that he would endue his Ministers with righteousness ; that he would illuminate all Bishops and Pastours with true knowledge and understanding of his word , that both by their preaching and living , they may set it forth and shew it accordingly . That he would inlarge the tents of Japhet , remember his ancient people the Iewes , gather in the remnant of the gentiles , send forth his Gospell into the dark corners of the earth , and publish the glad tidings of salvation unto all mankind ; that he would fill up the number of his elect , and hasten the glorious appearance of Christ ; That he would confound the devices of all that have evill will to Zion , and turn the hearts of hereticks , schismaticks , and bloody tyrants ; That he would assist those that suffer for the testimony of a good conscience with strength from above , and send them the comforter ; That he would destroy the man of sin , with the breath of his mouth ; That he would s garrison our hearts with his grace ; that he would teach us his laws , that we may walk in his statutes , and keep his commands ; That he would mortify the desires and lusts of the flesh , subdue us to himself , and make us a willing people in the day of his power ; That he would open our hearts for the receiving of his word , and rule in them by his spirit ; That his Kingdom may first enter into us , that we may enter into it . Lastly that we may have our feet shod with the preparation of the Gospell , & live in a constant exspectation of our great change , that when our Lord comes he may find us doing his will on earth as it is in Heaven : And t blessed is he , whom his Lord when he comes shall find so doing . THY WILL BE DONE . The nature of God is not made up of a body and soul , nor hath he bodily parts , as eyes , hands , feet , &c. or faculties of mind , as understanding , memory , affections ; and 't is no less improper to say of God , that he knows or wills any thing , as that he walks , sees , &c. which are metaphorical expressions taken from men , God being pleased in holy writ to condescend to our capacity , and speak of himself after the manner of men : God is all understanding , all will ; nor is there any thing in God which is not infinite , i.e. himself . His will then is not a thing really distinct from his understanding or indeed from his essence , neither is it a blind power as it is in us , that needs the guidance of reason and the light of another faculty to be convey'd into it , to represent the object , and advise it to choose the good , and eschew the evil ; but is of it self most free , most wise , most good . It self is a law and rule to it self , determins it self , and is the measure and standard of all goodness , righteousness and holiness . v The Lord is righteous in all his wayes and holy in all his works ; And his pracepts are u more to be desired then gold , yea then fine gold , sweeter then hony & the hony-comb . Now there is a twofold will of God ; that of his decrees , and that of his commands . Nor do these two cross and oppose the one the other , as if God decreed one thing should be , and commanded the contrary : but they keep a sweet harmony and mutuall correspondence . God's word and his providence may seem sometimes to clash and justle one another , yet they do keep the same road of righteousness , nor does God ever contradict himself , or speak one thing and mean another . w Let God be true and every man a lyar ' that makes such interpretations of the will of God , as that his good pleasure or everlasting purposes should thwart the manifestations of his will , which he hath made in his word . For instance ; God saith that x he would not the death of a sinner , but rather that he should repent and live ; And his Apostle saith that y he would have all men be saved , and come to the knowledge of the truth . He then that shall teach that God hath absolutely predestin'd any sinner to damnation , and by irreversible decrees concluded him under an impossibility of repentance , layes an imputation upon God's veracity , and makes him if not a lyar , yet ( which is the worse of the two ) a dissembler , to say he desires their life , when he hath by an irrevocable decree prejudg'd them to unavoidable death , and with all arguments of love to invite them to come to heaven , when he hath long before they were born shut the gates against them . By his decrees he hath from the beginning set down with himself what shall be in time , foresees and orders all events to his own end ; insomuch that one tittle of his word shall not pass away , till he have accomplish'd his full will , and brought about his own purposes . Poor weak men want strength and policy to perfect designs , and many times we are cut of in the mid-way by an untimely death ; But God's counsels are laid deep , and he is of an infinite power , and lives to do what he doth to the uttermost . Nor yet does he act so absolutely as to take from second causes their freedom of acting or impose a necessity upon man's will to force it this way or that . Far be it from any sober heart to think , that God can in any sense be the authour of sin : Should this doctrine obtein in any man's mind , that all his actions are from all eternity predetermin'd by God , so that he must needs do what he doth , and cannot possibly do otherwise ; I should desire that it may onely be consider'd , what direfull consequences will naturally insue from such a persuasion , when 't is in good earnest own'd and liv'd after , and whether all the villany and mischief in the world will not find hence a ready justification . Not to say how vain and useless all reason , counsels , debates , exhortations and reproofs , all that by which we are men or Christians , the use of ministry and ordinances , and all the arguments for a virtuous and a godly life , would prove with one that were obstinately possest with this opinion , and were resolv'd to live according to it . But 't is safer for us to consult God's precepts , then tamper overboldly with his decrees ; and to study his will in his commands , with humility adoring the wisedom and righteousness of his unsearchable counsels . These he hath reserv'd to himself ; and locked up from us , as the Arcana imperii : The other he hath plainly made known unto us , and proclaim'd them in his word , and we hear the sound of them in our eares ; O that they might also sink into our hearts to doe them ! By these we shall at last be tryed , when every one shall receive according to his works : nor will the decrees of God prejudice that soul which hath duly observ'd his commands , or secure those who wilfully break them . Scripture is the plain rule which we are to walk by ; the book of decrees is that sealed book , which none but the Lamb is worthy to open . We ought to study our duty more then destiny . z Thou shalt love the Lord with all thy heart , and thy neighbour as thy self , are flat commands that require absolute obedience : But the promises and threatnings of God are under condition , and God will make righteous judgement and be found no respecter of persons , when a Not every one that saith Lord , Lord , shall enter into the Kingdom of Heaven ; but he that doth the will of our Father which is in Heaven . BE DONE . God's decrees are done upon us ; his commands are to be done by us : those require our submission , these our performance . And indeed our whole duty is made up of a passive and active obedience , whereby we willingly bear what evils God is pleased to send , and as readily doe what good he bids us . But why doe we pray that God's will may be done , since his decrees will come to pass though we pray not , and his commands 't is our part to perform ? The reason is for the first to shew our compliance with God's will ; for the second to desire God's assistance , since without the aids of his grace we are not able to doe any thing as we ought . ON EARTH AS IT IS IN HEAVEN . That men here below may as willingly submit to his good pleasure , and pay as chearfull and constant obedience to his commands , as the Saints and Angels above doe , who alwayes stand in his presence in a readiness to serve him , who never quarrel at any of his appointments , or grudge at any pains they put themselves to , praising him continually , falling down before him , and ascribing power , and dominion , and glory to him that sitteth on the throne , and to the Lamb : All the business they have to doe there , and to spend their time at , is the singing of Hallelujahs , and delighting themselves in seeing the face of God , and meditating on his goodness ; They have no other imployment but the contemplation , and enjoyment of the chiefest good , and count it their happion to be taken up alwayes with these thoughts . oh ! what a heavenly life should we lead here on earth , if we could but thus throw all our desires at God's feet , contenting our selves with his disposals , not trouble our selves with the cares of this life ; but count it our meat and drink to do his will , to obey him , and trust in him though he should kill us , to doe and suffer any thing for his sake , and think it our honour that we are thought worthy ; to breath after heaven , mind heavenly things , and whilst we are in this valley of the shadow of death prepare our selves for eternity , by doing that here in this life , which will be the whole imployment of the next . To gather up the sum of the whole petition , 't is this ; That God would give us patient and chearful spirits so far , that we may resign up our selves and our interests wholly into his hand , and submit to his good pleasure , possess our souls with patience , and count that condition best , which God out of his infinite wisdom and tender care thinks fittest for us ; as being well assured , that he doth all for the best , that he loves us better then we our selves do ; That we should thankfull acknowledge his goodness in his preservations of us , and provisions for us ; And if at any time he chastise us with wants and distresses , and exercise us with afflictions , to entertain them as messages of his love , and tokens of his kindness , not to murmur or repine under the cross , & think we are hardly dealt with ; but to account it great joy , and take up the yoke , and bear the burden quietly , and cast it upon the Lord who will bring it to pass ; That we may not boldly pry into his decrees , nor presume upon a rash confidence , or despair in distrust of his love ; but adhere to the plain rule of his word , and busy our selves in doing his will ; That we would tread carefully in the path of duty and mind the business of our general and particular calling , and trust God with the success in the use of all lawfull means ; That we may not be discontented , peevish and froward , when our humours and interests are cross'd , and when his providence answers not our desires ; but bless God , when he takes away as well as when he gives , and give him the glory whatever befalls us : That we may resign all to his blessed will , and rest fully satisfied with his determinations , that in all cases we may say with our Saviour , b Not my will but thine be done ; That he would write his laws in our hearts , and teach us his statutes , and acquaint us with his will , that we may doe it ; That he would assist us with his grace , and strength from above for the performance of his commandements ; That he would mortifie our lusts and the corrupt desires of the flesh : that we may not set up them in opposition to his Holy will , but bring every proud imagination in obedience to him ; That we may be so acted by his spirit , that we may be quickend in every good way and work , and be carried on from strength to strength till we come to perfection ; That we may have a holy emulation for the blessed spirits above , and endeavour to imitate them in yielding an obedience without delay , without murmuring , and without weariness ; That we may endeavour to the utmost to find out c what that good , that acceptable and perfect will of God is , and to perform it , and never think we can doe too much for him , or suffer too much for his sake ; That we would lay aside all worldly cares , and d serve God without fear in holiness and righteousness before him all the dayes of our life , and fit our selves for the business of eternity , by having our conversation in heaven , whilest we are here on earth . Thus the three Petitions do immediately concern God , and may also have particular reference to the three Persons of the Trinity ; That the name of the Father who is God blessed for ever may be exalted and glorified ; That the Kingdom of his Son and his glorious presence may be hastned ; That the spirit would frame our hearts to the obedience of his will. And to the three offices of Christ ; By whose name as he is our Priest we are saved , whose name is above every name holy and excellent ; who as King rules in our hearts , and will come in triumphant manner at the last day to own his faithfull subjects and be avenged of his enemies ; And who lastly as Prophet hath declared unto us the will of the Father , and came to do his will on earth as it is in Heaven , with an exact unsinning obedience . Nor is the word Thy idle , but hath a great significance , commending to us that great Gospel-duty of self-denial , which is indeed the essential character of a right Christian , who can be content to part with all , so God may have his due . For so the opposition is to be understood ; Thy name not our honour ; Thy Kingdom not our interest ; Thy will not our humour . And thus the three petitions seem to be levell'd at the world's Trinity , Honour , Riches and Pleasure . We ought not to study our own honour , but to doe all for the glory of God ; we must not strive for deceivable riches , but set the Crown upon Christ's head ; We should not follow our own pleasure and pursue our own satisfactions and contents , but submit to God's will. It is no wonder that this holy form of Prayer was so displeasing to the ambitious and factious spirits of these latter times , a generation of self-seeekers , who meant to advance their own names , and get the power of the Kingdom into their own hand , and pretended a divine authority for their own will , as if they would have prayed rather , Our will be done in heaven as it is on earth : nor did they stick to say as much , when they father'd all their mischiefs on providence , and from their successes concluded God's approbation of their wickedness . These last words , On earth as it is in Heaven , may seem to look back upon the three precedent Petitions , after this manner ; on earth , as in Heaven . Hallowed be thy Name , Thy Kingdom come , Thy will be done , May we men on earth praise and glorify thy name , adore thy power and Majesty , perform thy commands , and submit to thy holy will , even as the Angels those ministring spirits and the blessed Saints doe in Heaven , saying , e Holy , Holy , Holy , Lord God of Sabaoth . Now follow the Petitions which concern us and our necessities , which are either temporal supplyes of food , and a comfortable subsistence , and a dayly provision , and sustenance ; or spiritual wants , such as are the Pardo● of our sins , and justification by the blood of the Son of God , which was shed for the remission of sins ; and the strength of assisting grace , whereby we may resist and overcome temptation , & sanctification wrought by the spirit of God , dwelling in us , and cleansing our hearts by faith . So that these three also may have respect to the three persons , seeing that they seem particularly directed to the Father for maintenance ; to the Son , for pardon ; to the Spirit for grace . BREAD . What more natural for children to ask , or for a father to give ? Bread is the staff of life , the stay and support of nature , the chief nourishment , and that which alone will keep nature in repair , and the body in health ; but is usually taken by a Synecdoche for all manner of food whatsoever , even for f flesh , meat and drink , whence to eat bread with one was a common form of speech , meant for sitting down at table , dining or supping and being entertain'd and indeed feasted with varieties . And yet more largely sometimes , ( as here it is ) for all the provisions and accommodations of g life , not only food but raiment , habitation , health , strength , money , friends , estate , preferment , vigour of mind , soundness of body , success in our undertakings , a blessing upon our labours , comfort from our relations , with all other temporal concernments ; as seasonable weather , the early and the later rain , fruitfull fields , plenty , peace , deliverance from dangers , long life and a good old age ; with all those good things of mind , of body , and of fortune ( as we call them ) which may be the objects of a right order'd natural desire ; and all those additional advantages , which the custome of countryes hath made convenient and agreeable to people , according to their severall ranks and qualities ; which are all here comprehended under the name of Bread , to teach us frugality and contentedness , that if we have but bread , we should be there withall content , and not grudge at those who have greater variety afforded them : For we are not worthy to feed upon the crumbs that fall from the table of his bounty , and if he please to allow us a portion in the childrens bread , we ought to accept it with thanks from a fathers hand ; and that providence is never wanting to supply us with bread , David's experience hath taught us , h who never saw the righteous forsaken , nor his seed though begging their bread . Again we may learn hence a thrifty bestowing of God's gifts , not to lavish them out in riot , or spend them on our pride , as the i rich glutton , that wore gorgeous apparell and far'd sumptuously every day ; but rather to communicate God's goodness , and to distribute it amongst the poor , and let others share in our superfluities ; which are the true Christian sacrifices wherewith God is well pleased , seeing that all that we ask or can challenge for our selves is but bread , and if God give more he does it to that intent , that there may be occasions of doing good , and exercising of charity , that he that abounds may impart to him that wants . Who would grudge God , if he rightly consider'd it , the tenth sheaf , who hath so freely given him the other nine ? Who would not chearfully feed the poor with a scant almes , and make a dole of pence , when God has inrich'd him with pounds and bless'd him with a fair estate ? But such is the perversness of worldly men , that they consider none but themselves , and the more bountifully God deals with them , the more niggardly they deal with others ; not fearing to cheat God himself of his due , and defraud the Priest and the poor , whom God hath appointed his receivers of those small returns he expects from them for his large kindness to them . The covetous miser that pinches his own belly is a thief to himself , and turns his bread into stone . He that hoards his corn in a time of dearth , is a thief to society and inherits the curses of the people . He that spends all on himself , and considers not the poor , and robs the Church of her due , is sacrilegious and profane , and either saith not this prayer at all , or else sayes it not as he should ; for it teaches us to say our Bread. OUR . The covetous and ambitious person is all for himself ; He sayes in his heart , give me my Bread , and cares not what becomes of others . But this Prayer requires another kind of spirit , that we take notice of the wants of our brethren . God is not for monopolies , that any one hand should ingross the whole stock of his blessings ; He will not have one go away with all , and the rest have nothing left them ; If he give any one more then is enough to serve his private turn , what 's over and above is a trust to be laid out for the good of the community ; for estates , honours and parts , and all the other advantages of life are talents , and will be call'd for back again with usury : we are then to have a mutual compassion as fellow members of the same body , which though they differ very much in place and condition and use , yet are they all helpfull to one another , and conspire together to the good of the whole body . Nor is this all which is gathered from this word ; but it teacheth us industry too in some honest way of life , for the getting of our bread : It must not be the bread of idleness , for that would prove a temptation to lust ; and if we should pray here for that , e're we come to the end of the prayer we should unpray it again . It must be ours before it will be given us ; that which was Adam's curse proves a blessing , k In the sweat of thy brows thou shalt eat thy bread ; so the Psalmist construes it ; l Blessed is every one ( saith he ) that feareth the Lord that walketh in his wayes ; For thou shalt eat the labour of thy hands . No man hath a priviledge of being idle ; every one 's to earn his living , & make his sweat his sauce ; for the bread as well as the sleep of a labouring man is sweet . The gentleman himself hath a calling and though he be born to an estate , yet m Iob tels him , that man is born to labour too . The heathen could observe that though the Gods be bountifull , yet they set their gifts to sale and will have them purchas'd with sweat . The Apostle's command is express , n He that will not work let him not eat . And when we have thus made it ours , we cannot yet call it ours , or promise our selves it will doe us any good till God give it us . GIVE . If it be given , how is it ours ? If it be ours , how does he give it ? Till God assign it , we have no propriety ; his blessing must accompany our labour to make it ours ; o It is in vain else to rise early and sit up late , and eat the bread of carefulness . What reason is there that a piece of dry bread should do any more to my nourishment then a chip of wood , or a clod of earth ? or how comes it to pass that the meat which was e're while upon my trencher , is now turn'd into my substance , and become part of my flesh and blood , and wonderfully spreads it self over my whole body to the relief of every part , but that God conveys a blessing along with it , and hath put a strength into these creatures to nourish us , and give us suitable refreshments , and hath indued our nature with faculties and forces , by a strange kind of Chymick , to draw out that strength from them , to digest and ferment their substance , to distill and fetch from them their virtue , to throw of the refuse , to retain what 's usefull , and bestow it into so many little vessels , to be carried up and down through the whole fabrick , and make up every defect . p Man ( sayes our Saviour ) doth not live by bread alone , but by every word that proceedeth out of the mouth of God. 'T is God's fiat that does thus virtuate and commission his creatures to serve us , and doe us good ; 'T is a giving , a particular assignment of every ones allowance out of God's exchequer ; 't is not a scramble , catch that catch can . We must not snatch his gifts but stay till he give them . The oppressor , the extortioner , the griping usurer , the couzning trades man and every one that takes an ill course of life hath not what he hath given him : he will not let providence be his pourveyour , but makes his own craft caterer for his bread ; he will not stay for God's allowance , but breaks open the exchequer , and plunders divine bounty . But such will find the bread turn gravell in their mouths , and those stoln waters bitter in the end . What God does not give , comes without a blessing , and 't will be found at last that those are worst serv'd , who serve themselves . Nor must beggers be choosers , or pass censure upon God's gifts ; Be it more or less , whatever it is , it comes from the hand of a Father , and is better then a rebellious child deserves . We must neither envy those that have more given them , nor scorn those that have less , since it pleased God so to make the distribution . q Let not thy eye be evill because thy master is good ; nor censure any one from his outward fortune . We are all children of the same Father , and if he gives one child better cloaths and better fare then another , he sees very good reason to diversifie his dispensations , and 't is reason enough to quiet our thoughts that he hath so order'd it . But if our curiosity do tempt us to look out upon the condition of others about us , let us make this use of it , and compare our selves with those above us , to learn humility , that we should not be proud for God's giving us so much , since he has given to some others more ; and with those of lower degree , to practise thankfulness , that we may not grumble at God's providence who hath done better by us , then by many our betters . Let the rich be humble , because he hath nothing but what he hath receiv'd , and let the poor be thankfull for the little which he hath receiv'd ; and God if he see it fit for him will give him more . One particular duty at our meals we may pick out here , that we presume not to feed upon those meats which God hath prepared for us , ( for so the Psalmist acknowledges . r Thou hast prepar'd a table for me and made my cup to run over ) till we have craved a blessing for them , nor rise up without a thanksgiving , our Saviours constant practice . 'T is observ'd of the swine , that he wants those nerves that should draw his eyes upward , so that when he feeds on the mast and the acorns , he ne're looks up to the tree whence they fall . He that s feeds himself thus without fear or looking upward for a blessing , sacri●ices to his belly and makes it his God ; and with him sure , as t the belly is for meats and meats for the belly , so God shall destroy both it and them . THIS DAY . Day by day , from one day to another without any carking thought for the future , for v sufficient for the day is the evill thereof . And who , that sayes this prayer , knows but this day may be his last ? we should at least live so as if it were to be . Besides it puts us in mind of a constant dependence upon God. He that hath provided for me to day , will not let me want to morrow ; we have been cast upon his care from our mother's womb , and have liv'd ever since we came into the world at his charges ; He will not therefore cast us of now , no nor u forsake us in our old age , when our strength fails us . We have had so many tryalls of God's goodness towards us , as we have liv'd dayes and hours , we may well trust him then for the time to come . 'T is true , all futurity to us is uncertain ; 't is not so to him : to morrow is all one with him as to day , and this is certain that he will never want power or love to help us , nor will he fail the expectation of those who put their trust in him , who is w the same yesterday , to day , and for ever . Let us content our selves then with present enjoyments and not care for to morrow , for the morrow will care for it self . While we have a mouth to ask , God will not want a hand to give . And this word makes the prayer as dayly as the bread it asks . Wherefore be sure be thy condition what it will , if thou sayest this Prayer every day thy dayly allowance will find thee out ; and be where thou wilt it shall be sent thee some way or other , x as the Ravens were caterers for Elias . Christ's miracles of the loaves , & his turning water into wine may assure us , that , be our provision never so scant or mean , yet if his blessing be in them , they will be sufficient for our support and comfort . DAYLY . That which thou hast apportioned for us , that which God's providence has set out in the particular distributions to be our part and portion . This Petition alludes to the Manna , Angels food , that fell every morning among the Tents of the Israelites in the wilderness , whereof y he that gather'd much had nothing over , and he that took up little had no lack ; but every one enough for his eating . 'T is so ordinarily ; and 't is little less then miracle , how so many thousand families , as are in a great city , in a nation , live by one another , and how they are provided for according to their severall rates & proportions . Thus the Syriac renders it , z The Bread of our sufficience , or of our proportion . He then that takes more then belongs to him , and exceeds his allowance , must look that the overplus shall stink and breed worms . The Greek word is indeed doubtfull , and admits of a double interpretation ; First , as 't is deriv'd from a word which signifies a the day a coming ; to morrow's or the next day's bread ; and thus it signifies an honest care to be aforehand in the world , and not ( as we say ) to live from hand to mouth . And such a care does not argue distrust , but on the contrary a man's improvidence may seem to call God's providence in question : For so the Apostle pronounces of him ; b that he 's worse then an infidel that does not provide for his family . And so before we were obliged to trust in God , because 't is to be given , and yet take care of our selves , and use the means , because we must make it ours , before he give it . Secondly as 't is compounded of c a word that signifies substance and a particle of various use , on , over , to , beside , in , &c. 't is render'd super substantial bread , added to our substance , belonging to our substance , by which we are maintain'd or kept alive , or of an excellent substance ; And so some apply it to Christ , d who was that bread that came down from heaven , of which the Mann● was a type : Whose holy Body is in the Sacrament of the Supper represented by the symbol of Bread. And what so fit to beg of our heavenly Father , as this heavenly Bread , by which our souls are fed to life everlasting , our nature repair'd and perfectly restor'd , our hearts strengthened , our spirits quickened and our graces kept alive . The meaning of this Petition is , that God would feed us with food convenient for us , that he would supply all our necessities and fill up all our wants ; That he would as a faithfull creatour preserve us in the land of the living , and give us all things that he knows convenient for us in this our pilgrimage ; That his blessing may every day fall round about our dwelling like the morning dew , and as the Manna lift amongst the tents of the Israelites ; That he would provide for us all accommodations suitable to our condition , and to that station of life , whereunto his good providence hath design'd us ; That he would give us strength of body and vigour of mind , perfect health , and all natural and moral abilities , that may fit us for the discharge of our duties , and above all a contented spirit , that we may eat our bread with chearfulness , and be satisfied with his gracious disposals of us and any condition that he shall in his wisdom cast us into , either riches or poverty ; That he would neither send us so much of the world 's good , as to tempt us to wantonness and riot ; nor so little as to make us repine : but assign us such a competent portion that we may find a comfortable subsistence , and have where with to doe good to others ; That we may be enabled to provide things honest and fashionable before all men , yet not make provision for the flesh to satisfy the lusts thereof ; That our food may be wholsome rather then delicious , so that in the strength thereof we may do him service ; That our attire may be decent and comely , to cover shame not to show pride and vanity , that we may not turn his gifts into wantonness , or ●mbezill his talents , but imploy them to his glory and others good ● and e make us friends of the unrighteous mammon ; That he would bless our labours , and give success to our honest undertakings , that we may eat the labour of our hands and it may be well with us ; That he would procure us faithfull friends , diligent servants , dutifull children , fruitfull seasons , and furnish us with all other perquisites , that may make our condition comfortable ; That he would bless the nation with righteous government , and honest magistrates , indue the nobles with courage , the commons with loyalty , bless all orders and conditions of persons from the highest to the lowest ; from him that sitteth on the throne , to him that is behind the mill , enlarge all that are in distress , send us plenty and peace in our dayes , crown the year with his goodness , and make all his steps toward us drop fatness ; that we may thankfully acknowledge his benefits , and be charitably disposed to those that are in want , that we may be tender-hearted & compassionate , not forget to communicate and distribute , and show gratitude to all those , whom he has made instruments of good to us , who have obliged us by any kindness , and pray for them that God would restore seaven-fold into their bosome ; That he would keep us in an humble constant dependance on him , and provide honest courses for us , that we may not eat the bread of idleness , or tempt his providence with the use of unlawfull means ; That he would deliver us from dangers and distresses , preserve us from rapine , and spoil , and keep us from distrusts and anxietyes about the things of this life , but that we may f seek first the Kingdom of God , and the righteousness thereof , assuring our selves that then all things else shall be added to us , and whatsoever our share be of outward things , take the Lord for our portion and our inheritance ; That he would to this end give us Christ the bread of life , and with him all things , and that he would with that bread which came down from heaven , feed our souls to life everlasting , strengthning our graces , pardoning our sins , and subduing our lusts . AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT TRESPASS AGAINST US . Pardon is as necessary for our spiritual life , as bread for our natural . For g the soul that sins shall dy . h In many things we offend all ; even i the righteous falls seven times a day . For k death came into the world by sin over all mankind , but righteousness and life came by Iesus Christ ; And we have dayly need on 't too ; for l we provoke God every day . So then we are to hunger and thirst after the righteousness of Christ that our souls may live ; And as Christ's flesh is bread indeed , so is his blood , ( which he shed for the atonement of wrath and forgiveness of sins ) drink indeed , the water out of that spiritual rock which is Christ. Oh , that m our souls might thirst for the living God as the wounded hart panteth after the water-brooks . OUR TRESPASSES . The other Evangelist useth another word debts , which comes all to one , both signifying sins , by a translated sense borrowed from dealings amongst men , betwixt creditor and debtor , the person suffering the injury , and the person doing it . For a debtor or trespasser that is not solvent , or hath not wherewith to make satisfaction , agrees with his adversary , puts it to reference , comes to composition , and by mediation of friends , takes up the business , that there may be no arrest or inditement , or other procedeur in law against him , as knowing that he should come by the worst , be cast in his fuit and be sent to prison , where he must ly by it , till he have paid the uttermost farthing ; which being utterly unable to doe , he must never hope to come out , but rot in prison . The same is the case betwixt God and us , we are bound to him by our creation to an observance of his laws , or to undergoe the penalty of the breach which is everlasting death ; But we are fallen short and are unable to discharge that debt , nor are we able to answer him one word of a thousand ; so that there are due to us all the plagues written in his book ; We have gone astray and done abominably , we have broken all his laws and commandments , we have been rebellious children from our youth up , and the imaginations of our hearts have been evill continually , we have neglected our duty in every thing , and have not harkned to him to obey his voice ; so that to us belongs shame and confusion of face for ever . Now Christ became our surety , took up the business , undertook our reconciliation and hath answer'd the law , satisfied justice , discharg'd our debts , cancell'd the obligation , and nail'd the hand writing of the law unto his cross , making a new covenant of life betwixt God and us upon Gospell-terms of grace , and new obedience ; yet still we are wanting on our part and deal treacherously in our covenant , trampling upon his blood and despising so great salvation . Nay even the best of Saints have their dayly slips and failings ; Who is he that can justify himself ? and n if any perfectist say he has no sin , he deceives himself and the truth is not in him . Our sins . All Adam's off-spring , the whole race of mankind is tainted . o Behold ( saith the holy Prophet , a man after God's own heart , ) I was brought forth in iniquity , and in sin hath my mother conceiv'd me . And p the Apostle has concluded all under sin , so that we are all guilty of original corruption , whereby all the faculties of our soul and members of our body are over-spread , as with a leprosie , from the crown of the head to the sole of the foot , beyond the cure of all humane arts and helps ; Philosophy , education , laws and punishments , shame and interest , cannot weed out this root of bitterness ; nay grace it self , though it may over top it and keep it under and hinder it's growth , yet cannot totally exstirpate it in this life ; we are bid to strive after perfection , though it be a thing impossible to attain it ; & of actual transgressions , which like impure streams flow from that filthy puddle of corruption , that 's lodg'd in our nature , into our lives , and issue forth in our thoughts , words , and deeds ; whether by omission of good or commission of evill , whether against God by impiety , against our neighbour by injustice , or against our selves by intemperance , whether wilfully and deliberately with presumption against the light of nature , dictates of conscience and plain rules , or weakly and suddenly out of ignorance , frailty , sudden surreption or surprise , or by the hurry of temptations ; whether public and notorious scandalous offences , which are loathsom to the ey of the world , and make us stink in the nostrils of those about us , or secret closet sins which ly open to God's sight , and perhaps may scape our own knowledge or be lost out of memory . From the different words the Evangelists , use some draw an argument against the formality of the whole prayer , & that therefore it is enough , if we deliver our selves according to the meaning of the prayer and not in the very self-same words , the words themselves being diversely reported . To this may be replyed , first that this is but a contention about words ; For though the two words differ a little in sound , yet they are all one in sense , and let them use which expression they like best , so they use one and observe the precept which injoyns the form . Secondly that the various reading of a word ought not to null and void the whole form so as to say that that prayer recited by St. Matthew is not the same which St. Luke rehearses : If so ; then q that Psalm of David is not the same with that which is set down in Samuel , nor would the ten Commandements , as they are repeated in Deuteronomy be the same as God spake in the xxth Chapter of Exodus , because of the alteration of some words . Indeed upon this account the whole body of Scripture might be call'd in question , there being hundreds of different readings in the very originals : now there can be but one right , and we have no means left us to know which is that right . But in most of these there being no point of faith or manners concern'd , 't will be indifferent which of the two we take , so we take one ; or we may make use of both , and that 's the third answer , That our Saviour dictating this form at two severall times , at second going over might possibly vary a word or two , which may be the reason also of most ( if not all ) the severall readings in the Hebrew and Greek Text ; the writers themselves in the several copies transcribed from them , altering here and there a word . And from this ground may have sprung that liberty which the Septuagint take in their Greek Translation , they following another copy much different from the present Hebrew : And then the command obliges us indifferently to either , or if we will to both , sometimes one , sometimes the other . Not to say in the fourth place that our Saviour spoke Syriac , & the Evangelists might allow themselves the freedom of Interpreters , to translate the same word differently , it being a r word probably that bears both the significations of debt and guilt ; Though I must confess the Syric Interpreter affords here no help , rendring it , as the Evangelists have done , by two differing words , a liberty which he often takes s and here was bound to it , because the Evangelists whose words he was to translate had done so to his hand . As we forgive them that trespass against us . This is either a condition upon which we beg forgiveness , desiring to find that favour at God's hand , as our brother doth at ours , and that God would deal with us in that very manner as we deal with one another . And thus 't is a very high obligation to charity , mutual forgiveness , and brotherly kindness : or else it may be taken as a reason of the foregoing desire , and as the other Evangelist words it , For we also forgive ; That seeing we poor and wicked creatures have so much goodness as to pardon one that offends us , the great and blessed God who is goodness and love it self , would not be hard to be intreated , but would lay aside his wrath and forgive and forget whatsoever has been amiss . And in this sense the words afford a powerfull argument to plead with God for pardon and an undeniable consequence , from the less to the greater , that God would yield to doe out of his own infinite goodness that towards us , which his grace hath enabled us to perform to others . As. This particle here denotes a likeness but not an equality ; such an As , as in those precepts of impossible duty , t Be mercifull as your heavenly Father is mercifull , &c. For who can reach infinity ? who can overtake him , whose wayes are past finding out ? as himself sayes in this very case , v As far as heaven is above the earth , so far are my thoughts above your thoughts , which there are meant his thoughts of mercy and love . Alas ! should we coop him within our narrow model and scantling , should we make that kindness , which we show to one another , the standard by which his love must be meeted out to us ; how should we dry up the breasts , and shrink the bowels of his mercy , and dwindle his bounty u out of whose fulness we receive Grace for grace , or Gift for gift ▪ Charity for charity , a vast unmeasurable love , as in exchange and return for that small love we have for him , and one another ; for those words will very well bear that sense . 'T is meant then not of an even , yet a just and fit proportion ; that as we who are mortal and finite have a charity in us , which though bounded with the measures of time and place and strength , that we can doe but little good and that but to few , and that but a little while , yet 't is so sincere that we would to our utmost doe all the good we can , and which is the greatest character of a good nature , are ready to forgive any one that offends us ; So he who is the fountain of all good , the Almighty , infinite , and everliving God , would with his infinite charity , his everlasting love , entertain and imbrace us sinners , and freely pardon all those offences which we have ever committed against him . Thus the reason may be the same of the most unequal numbers , and finite and infinite may walk together in the same proportion ; as a finite charity is to a finite offence , so an infinite charity to an infinite offence ; as man is to man , so and much more is God to man. If one man be a God to another , as charity makes him ; then what is to be exspected of God himself ? If we that are wicked forgive one another , surely God cannot choose but forgive us . WE ALSO . This carryes a great emphasis with it , and makes the request very easy , and layes a force upon God : As if one should say , will God suffer himself to be out done and out-brav'd by man ? will the divine bounty contract it self , because he sees humane kindness enlarged ? will he withdraw his own mercy , and let ours w crow over his justice ? will his love want measure , & shall ours overflow ? no ; on the contrary 't is a good evidence that he has shed his love abroad in our hearts already ; that we can thus forgive one another is a consequent of his having forgiven us first , and a fruit of justification whereby we obtein the remission of sins . For he justifies us by the blood of his son , and sanctifies us by his Spirit . Now x the fruits of the spirit are love , peace , joy , long-suffering , gentleness , meekness . God other while commands us to imitate his example , as in the Sabbath-rest , &c. And on this very subject to be mercifull as he is mercifull , and to be followers of Christ , who y when he was reviled , answer'd not again , but was led as a lamb dumb before the shearers : But here he is pleased to set himself a copy from our actions , and to take pattern of us , whereby as he does make a low condescension to draw his goodness parallel to ours , so he doth deeply oblige us to forgive one another , by putting words into our mouths by which we shall be judged if we do not ; For the uncharitable person that sayes this prayer , prayes backward , and does indeed but curse himself , and he who bears a grudging mind against his brother , puts in a caveat against himself , and prayes that he may not be heard . And to a peevish , humorous , passionate , revengefull spirited man God will retort the argument . Art thou a worm and canst not indure to be trod upon ? canst not thou who dwellest in the dust brook an affront , nor bear with an injury ? And canst expect that the living God who is a consuming fire , should tamely put up the injuries which are offer'd to his honour ? Dost think it reason for him to pardon thy talents , when thou canst not forbear to use violence for the recovery of a few pence . Our Saviour layes a great stress upon this argument , therefore he repeats and z inforces it , For if ye forgive others then will your Father also forgive you ; But if ye forgive not one another , neither will your Father which is in heaven forgive you . And at the last though infidelity & impenitency may have a main hand in shutting heaven-gates against unbelievers and sinners , yet if our Saviour give us a true account of the proceedings which shall be at those great Assises , ( as 't is Blasphemy to think he did not ) the great damning sin for which reprobates will stand arraign'd will be the want of charity . His offences then will be inexcusable who was a rigid exactor of other's duties to him ; and who knew not how to pass by others small faults , shall not have his own great ones pardon'd , he who shew'd no mercy , shall have no mercy shew'd him ; as he did by others , so shall it be done by him ; for a that measure as you mete , the same shall be meted to you again . The niggard does not take a course to thrive . Give good measure and it shall be given to you heap'd , and running over into your bosom . Forgive much and thy own pardons shall be multiplyed , and this kind of charity by which thou forgiv'st others shall hide a multitude of thine own sins . FORGIVE And alas ! what wrong is done to us which is worth revenge , which doth not deserve a forgiveness for our own sake ? The poor heathen Philosophers had that brave principle in them , that they would not disorder the quiet of their own mind by entertaining passion for another's miscarriage . Out of a generous contempt of the world they thought nothing here worth the quarrel ; or at least consulting their own ease , and being in love with their tranquillity ne're troubled themselves about what was not in their power to help . Let fools , and knaves abuse Socrates , make mouths at him , twitch him by the cloak , libell him , draw up articles against him , and at last confute his Philosophy with a draught of hemlock , he 's no more angry with them , then he is with the rain for wetting him to the skin , with the puddle for wet shodding him , with a stone he stumbles at , or a post that stands in his way . Hee 'd tell his enemy , Friend , take heed what thou dost , thou wrongst thy self , thou canst doe me no hurt ; my mind 's an invincible for t , thou canst not disturb it , nor is it concern'd in thy weak assaults . 'T is thy nature perhaps to doe ill , 't is mine to suffer it ; an iron head-piece for a box o' th' ear . If providence hath order'd thee my executioner , I can more cheerfully forgive the injury then thou canst doe it ; b Kill me thou mayst , but canst not hurt me . So high had Philosophy wrought them above the region of cloud and trouble , and the pitch of humanity , into a calm and clear serety of mind , that they liv'd beyond discontent , & mischief , that ill turns could not reach them , that passion was an utter stranger to them , that they baffled wrongs by taking no notice of them , and their dissimulation of injuries was their great art of living : In so much that c one of them layes it down for a maxim , that A good man has no enemies . Oh! how far short are we heathen Christians of those Christian heathens ? what a different temper are we of ? How ready are we to quarrel about every trifle , when a word conjures up our passion , every punctilio ingages our honour ? who are so critical in the study of our reputation , that we examin looks , censure behaviour , and let nothing pass unscan'd , that 't is dangerous even for innocence to enter our company , and our conversation is an inquisition ? We make our very tables snares , and whosoever or whatsoever we like not we judge and condemn at our pleasure , hang and draw within our selves , and spare none we catch tripping ; And if any one hath indeed deserved ill at our hands , to be sure , we let fly at him bitter words , murder him in our thoughts , and seek all opportunities for a desir'd revenge . And can such a one exspect that God should swallow his camels , who has so queasy a stomack and narrow a throat himself , that he streins at gnats ? O let no one be so desperately revengefull , so ill natured to himself , as to persue an enemy beyond the hopes of heaven , and purchase a revenge with the loss of his soul. He forfeits his own pardon that can't forgive another . Consider at what a cheap rate God sets his pardons to sale . For thou maist wipe off thy own score with thy brother's faults ; his moats will remove thy beams . As God has made the poor his receivers , so he has appointed thy debtors and trespassers his assigns . What they can't pay thee , God strikes off of thy account ; what thou forgivest them is discharg'd out of God's bill against thee . Thus our forgiveness like quit-rent or a legal cheat , stands for a hundred times it's value , and our enemies prove our greatest friends by injuring us to our happiness , and turning our shame into the advantage of our glory , by procuring us pardon of our sins , whilest we forgive THEM THAT TRESPASS AGAINST US . 'T is such an argument as the Centurion used , and shews as much charity as his did faith . d Doe but speak the word ( sayes he ) and my servant shall be healed . For I also am one in a petty authority , and have souldiers under me , and say to one , Goe and he goes , to another Come and he comes , to a third , Doe this and he doth it . So we are taught to plead this request . Forgive us our sins for we also forgive offences committed against us . We have superiours that oppress us , and we bear with patience ; equals that scorn us , and we in honour prefer them ; inferiours that neglect us and we use them kindly , we have hard masters , severe teachers , base friends , abusive companions , stubborn children , spightfull neighbours , unfaithfull servants , and yet we return not evill for evill , but give place to wrath , and according to thy command e overcome their evill with our good . We bless those that curse us , pray for those that wrongfully use us , doe all the good we can to those who doe us all manner of ill , and endeavour as much as in us lyes to keep peace with all men , and readily forgive every one that doth us any unkindness , and with our f Saviour on the cross , pray that our heavenly Father will forgive them too , and with the first g Christian Martyr , that God will not lay what they doe to their charge . And will not the Father of mercies do so by us , and much more ? will not he forgive h with whom there is forgiveness that he may be feared . God would want worshippers ; no body would fear him , were he a cruel God , and delighted in the death of a sinner , and would accept of no other sacrifice for sin but the soul that commits it . He is mercifull and gracious & long suffering , full of loving kindness , and plenteous in redemption ; i as he has express'd himself in the vision of Moses . That he may forgive us as we forgive others , let us learn of him to forgive , to be reviled and not revile again , to love our enemies , to pass by offences , to wink at great faults , not to be strict in observing what is done amiss ; ( For if God should doe so , who would be able to stand ; for who knows how oft he offends ? ) to make a candid interpretation of other mens carriage , and judge the best of their actions , to put up wrongs , at least to put them upon God's account ; as David said of Shimei , k God hath sent him to curse me this day ; and to look upon every enemy thou hast as God's scourge , and 't will become a dutifull child to submit to his father's correction , though administred by a servant's hand ; For he appoints the hand as well as the rod. God has severall wayes to chastise his children , and punishes some with a malicious tongue to blister their good name ; to some a marriage bed proves their purgatory , or an ill neighbour-hood ; To others men of violence come with a commission from heaven as God's Takers , and seize on all the comforts of their lives ; and remember amongst all these injuries of men , God doth no man wrong ; and he may take what course he please to reduce a rebell subject to his obedience . And lastly how malitious so ever the intentions of men may be , God means all this vexation for good , and would not apply this strong Physic , but that he finds it necessary for the health of thy soul. What little reason hast thou to be offended at any man ; whom God imployes in the drudgery of his chastisements ? How much reason hast thou to forgive and thank too any one , that doth thee such kind injuries , which reclaim thee from thy sins , and put thee in a capacity of God's pardon ? And shall he that is at this pains about thee to fetch thee home to thy Father , and bring thee to Heaven , be thought to doe thee ill offices , and not deserve a pardon for his courteous malice ? What good shrewd turns are these ? What friends more beneficial then such foes , whose mistaken rage meaning to kill cures by breaking an Impostume of pride or lust ; whose cruelty while it would drive us from earth , would but give us an earlier possession of heaven , and banish us into bliss ? But may one say , if this reasoning be good , to what purpose are lawes , whereby mens persons and properties are secured from wrong ? To what end courts of judicature , where injur'd persons may have right done them ? Besides that war upon this account will be as unlawfull as murder ; and if men may not be allowed to preserve their rights by laws , and where they are over-power'd to maintain them by arms , in a short time they would have nothing to loose ; for one injury will invite another till they have eaten out their patient entertainer ? To this I answer , 't is true the whole tenor of the Gospell is for self-denyall , taking up the cross , and bearing chearfully all that an injurious world can put upon us ; that the great character of a Christian is to be a sufferer , and that the scope of this very petition is in short , that we should deal with others as we will have God deal with us , which is freely to forgive all trespasses that are committed against us without any exception ; for no other pardon can serve our turn from God's hand : ( any one sin unpardon'd will damn us . ) Yet God has for the preservation of the civil societies of men , implanted principles of moral honesty in the minds of men , and hath prescribed rules of equity in his word , and hath set up his Vicegerents , Kings and Magistrates under them , to keep good order , that no person of loose principles that has debauch'd his notions , may disturb others to gratify his own lust , but may be made give account to him that l beareth not the sword in vain . And one may in some cases , nay must out of charity to the publick , prosecute notorious offenders , as traitors , murtherers , thieves , &c. least by a patient sufferance of their mischiefs we encourage them in their wickedness , and become accessary to the guilt of any other villany they shall commit afterwards . As for private wrongs , as slanders , &c. ones own ease would be argument enough to put a supersedeas to Law with an ingenuous man , who knows no ill by himself : it being generally seen , that he that 's over eager to prosecute a scandal , justifies it . To conclude , there can be no offence so hainous , no miscarriage so mischievous , wherein Christian moderation and patience hath not place ; By doing nothing to serve our own passion or interest , but all for God's glory onely and publick benefit ; And to let our hearts even bleed in pitty over those wicked wretches , who dye by the hand of Iustice , and abate rather then improve the rigour of the law any farther then is necessary for the terror of evil works . Such was Ioshuah's carriage to Achan ; m My son ( saith he ) give glory to God : who nevertheless was ston'd to death . We desire then in this petition , that God would blot out all our iniquities , and remember our sins no more ; that he would not impute our sins to us , but cover our iniquities ; that he would pardon all that we have done amiss ; that he would not deal with us according to our iniquities , nor reward us according to our sins : But that he would deal bountifully with our souls , and of his free grace pardon us ; that he would accept of what Christ his Son , our surety , hath done and suffer'd for us , to take away the sins of the world ; that he would look upon his death , as a sufficient ransome , and a perfect atonement for sin ; that he would sprinkle us with his blood for justification , and cloath us with the robes of his righteousness , that as our sins were imputed to him for a shameful and cursed death , so his righteousness may be reckon'd to us for glory and immortality . That he would nail the hand-writing of the law against us , to the Cross , and bury our sins in his grave , that they may never rise up against us , neither to shame us in this world , nor to condemn us in the next ; That he would break the rule and dominion of sin , as well as free us from the guilt and punishment of it ; That he would n create in us a clean heart , and renew a right spirit within us ; That he would o loose us from the bands of death and quicken us to newness of life , killing sin in us by the virtue of his death , and raising us by the power of his resurrection , who dyed for our sins , and rose again for our justification ; That he would sprinkle our consciences from dead works , & wash away the stains of our natures & of our lives , & though our sins be as red as crimson , make them as white as wool ; That he would p keep us from presumptuous sins , & cleanse us from our secret sins ; That he would lay the restraints of his grace upon us , that we may not break out into foul enormities ; That he would mortify our lusts , and subdue our corruptions , and earthly affections ; That the pollution of our nature and original uncleanness may be done away , by the water of Baptism in the layer of regeneration ; That he would forgive us all the evil of our doing , our neglects in duty , the sins of our youth and the sins of our riper age , the vain imaginations , and the evil concupiscence of our hearts , every idle and unsavoury word , all our wicked and ungodly deeds , whereby we have dishonour'd him , injur'd our neighbour , or abus'd our selves , our own sins and our other folks sins , our national and our personal sins , our civil & our religious sins , our rebellions & apostasyes , and our hypocrisy , our righteousness , our prayers , our charity , and our very forgiveness it self ; all the transgressions and violations of his law , and the breaches of his holy commandments , sins we have committed knowingly or ignorantly , wilfully or weakly , deliberately or upon surprise , with temptation or without ; all that we know by our selves , and that he knows by us , who knows our folly and our frailty , and how brutish we are ; that as his mercy is over all his own works , so he would stretch it over all our works ; That he would be graciously pleased to doe what he requires us to doe , to love his enemies , and bless his q persecutors ; That he would magnify his mercy in pardoning great sins , and not let the mercy of man exceed it ; that he who is abundant in loving kindness , and full of compassion , would not come short of his creatures ; that since r he has commanded us , if our brother offend seventy seven times , we should forgive him , he would take pattern from his own command , and pardon us our repeated abominations , wherewith we provoke him every day ; that he would work in us the grace of repentance and charity , and assure us of the forgiveness of our sins , by our readiness to forgive others . AND LEAD US NOT INTO TEMPTATION . As it was not enough , that God should give , unless he would also forgive us ; so neither will a bare forgiveness serve our turn to quit all that 's past , unless we may have his assistance to prevent faults to come : so that in the preceeding petition we desire to have our former debts struck of the score , in this we beg a stock of grace , and the supplyes of the spirit , that we may run in debt no more , nor fall into any more sin . So that we intreat God to deal with us , as a tender mother with her little one that 's yet unable to goe alone , who takes it up when it catches a fall , and holds it when 't is up that it may not fall again . There we call'd for pardon , here we ask for strength ; having been often foil'd by the tempter , we implore spiritual aid that God would enable us to resist Satan , that he may fly from us ; to withstand evil , so that having done all , we may stand . That belong'd to justification whereby we are reconciled to God , this pertains to sanctification whereby we are made like unto God , who is both all good , and s is not tempted of evil . AND. The Petitions which concern us have mutual connexion with , and dependence upon one another ; Give us , and forgive us , and Lead us not , but deliver us : whereas the others which concern God stand apart , and are not so coupled and joyn'd together ; because they are of themselves intire and compleat , and one granted naturally infers the rest , every thing that belongs to God being like himself infinite . His Name , his Kingdom , and his Will , each in a manner severally including the other two ; so that his glory is sufficiently provided for , if any of them hold good . For his name cannot be hallowed , unless his Kingdom come and his will be done too . And if his Kingdom come , his will must needs be done , and his name will be hallowed . Or if his will be done , t is a certain sign his Kingdom is come , and his name as sure will again be hallowed . But the benefits we crave for our selves are partial , and such as God often disjoins & gives apart , as 't were by piece-meals : For many times he bestows bread and an outward estate , where he doth not vouchsafe pardon and peace of conscience ; nor gives grace alway to prevent the commission of future sins , where he forgives sins past . Some men are rich to their hurt , and their fulness of bread is a curse , whilest their abundance doth but increase their debt , and their table proves their snare . Others are in God's favour though the world frown on them , and with t Lazarus are put to shift for crumbs that fall from the rich glutton's table , whose outward man is ready to perish for want , while the inward man lives by faith . Others may have their sins forgiven them , & yet be put upon worse conflict then bodily want , and the necessities of a short life , being buffetted with Satan , and winnowed , and exercis'd with strong temptations . And there may be those who , though preserved from falling into temptation , and kept from great sins by the restraints of a gracious providence , yet may not be secure as to their forgiveness , who may be damn'd for their little sins , every sin being in it's nature high treason against an infinite Majesty . For they are all three well link'd together with a copulation , seeing that any one would not doe us much good without the other two , nor make sufficient provision for our necessity . Bread is for the maintenance of our natural life , Iustification freeing us from the guilt of sin , puts us in a spiritual life , by taking out the sting of death ; and sanctification by which we are enabled to work out our salvation , instates us to the life eternal . Bread keeps us while we are on earth , Pardon rescues us from hell , and Grace conveys us to heaven ; which is here meant , as that with which we are to encounter temptation , and give it the foyl . LEAD US NOT. Man's life is often compar'd to a walk , and a pilgrimage : There are many wayes and many leaders ; we are often at a stand , and through ignorance know not well which way to take , and therefore have need of being led . Moses led the children of Israel through the wilderness , & Ioshua led them into Canaan , we seek a land of promise , and have a wilderness of temptations to pass thorough ; and as we want eyes to see our way , so we want feet to walk it : being naturally as weak as we are ignorant , our understanding dark , and our will lame and crooked : Nay , and when we are acquainted with the wayes of truth and holiness , we are apt to be misled , to goe back , or start aside , and turn to the right hand or the left . We are beset round with temptations , every step we tread is snare , and unless God order our goings , and direct us in his way , and bear us up with his grace , we should every moment fall into sin , and run into errour . The world , the flesh and the Divel , lay baits and traps for us . The instigations of Satan , the vanities of the world , the counsel and example of wicked men , and the corrupt desires of our own flesh misguid us , and put us upon dangerous occasions of ill , rocks of offence , and pits of destruction . Wherefore seeing that sin doth so easily beset us , we pray that God would not lead us into it ; that he who is the Saviour of men , and the lover of souls , would not take up the enemies trade , who is a v tempter first , and then u the accuser . That since we are ready to goe astray our selves , he would not put stumbling blocks in our way , nor countenance those evil guides and ringleaders of mischief , which seek our soul to destroy it , by leading us himself into temptation . But do not we lay an imputation upon God's goodness in praying , that he would not lead us into evil and sin ? w God tempts no man , but gives way to temptation , sometimes in mercy for the tryall of his servants , and to refine their graces ; whence himself is pleas'd to make manifestations of his presence in the fiery tryall , in the furnace of affliction , as he did with the three children , though it be heated seven times over , that their faith may be as silver , seven times purified in the fire ; Otherwhile in judgement , x he gives up a harden'd sinner to the counsel of his own will , and delivers him over to Satan as his officer to be tempted . Thus y put a lying spirit at one time into the mouth of the Prophets ; thus our Saviour bid z Iudas after the Divel had entred into his heart , doe what he meant to doe quickly . God leads us then when he lets us alone , and leaves us to our selves , when he doth not deliver or keep us from temptation ; for so the opposition stands , Lead us not but Deliver us . And sure our state must be very sad , when God withdraws , when we have nothing left about us but cunning and powerful enemies , and a false heart within , that will sooner surrender then temptation can summon . If God goe aside , we need none to lead us into temptation , wee 'll be our own tempters ; the Divel may trust us with our selvs , and not spend his artillery . We often tempt the tempter , and as if we were afraid to be led into temptation , we goe of our selves , & seek it , loving the wayes of destruction and courting our ruin ; thinking we cannot be too sure of damnation , we make our lusts Proctors for Hell , and ( as 't were ) out of kindness to Satan take his drudgery out of his hand , lead our selves into temptation and run head long into the pit . INTO TEMPTATION . All temptation is a tryal , and every thing in the world will afford materials to make temptations of . The world is Satan's forge , in which he hammers his fiery darts , and flings about his sparkles and his firebrands . Honour , riches , pleasure are the great temptations of mankind . Prosperity an inticement to ill ; Adversity a discouragement from good . He knows the severall genius and inclinations of men , studies their temper , learns their humour , and interests , and knows how to give them content and gratify their corruptions , He catches at opportunities , and nicks the temptation , and shoots his darts betwixt the joints of the h●rness ; He represents the objects at the best advantage , and fits his design to every circumstance . The forbidden fruit to tempt the woman , the woman to tempt the man. He surprises her when she is alone , that the female appetite might not have a masculine reason to rule it . The fruit was fair to look on , and sure pleasant to tast , and curiosity inhances the desire , knowledge though it be of evil being very pleasant . a Noah's vineyard tempts him to drink , b Lot's daughters set upon their aged father . In short ther 's nothing which the Divel cannot make use of to his purpose , and if need be , he will head his arrows with Scripture , as he did to our Saviour . And as every thing is thus fit for the Divel's use to be made an instrument of evil to us , so neither is he wanting in skill , ( for he has c methods and depths ) nor in his industry , ( for d he goes about seeking whom he may devour ) to shape and apply them dextrously upon all occasions . No business , no condition , no place , no season , no person secure against him , or temptation proof . His hook is alwayes hanging , he 's alwayes at our elbowes egging us to mischief . He has no other business , no other recreation to entertain himself with , but to set gins and snares to catch souls in , it being the design of his implacable spight , to see man who by his means fell from Paradise the place of bliss to an accursed earth , fall yet lower into the torments of Hell , to be a companion to the damned spirits . He 'l accompany thee to Church , and watch thee into thy closet , whatever thou art about hee 's at hand , he intermeddles in thy civil affairs , in thy religious duties hee 'l bear a part , and suggest vain thoughts ; hee 'l buy and sell with thee , nay hee 'l watch and pray with thee . e Our Saviour himself was led by the spirit into the wilderness to be tempted , where after the preparation of a forty dayes fast for the conflict , he was to enter the lists and vanquish this grand enemy of our salvation . O blessed preparatory Lent ! O happy encounter ! when the Captain of our salvation with the buckler of faith , and girt with the sword of truth , and meekness upon his thigh , was pleas'd to meet this spiritual Goliah in the field , and combate with him , that he might f tread him under our feet , g break his head ( his strength and his policy ) and h give his flesh to be mea● for his people in the wilderness ; that as the viper's flesh proves an excellent Antidot against the poyson of the viper , and is a great restorative to nature , which the creature it self would destroy ; so temptations might turn to advantages , and the malice of Satan improve our bliss . How little able should we be to resist him who made such fierce assaults on the Son of God himself ? How little hope can we have to escape being tempted to the fowlest and most horrid sins , when he had the impudence to tempt God himself ( for such was Christ ) to the fowlest Idolatry , to fall down and worship the Divel ? Oh dreadfull blasphemy ! Oh outragious confidence ! O a Divel void of all ingenuity , past all shame and fear ! All these things will I give thee , if thou fall down and worship me . All these things , all which things ? Base bold feind , hast thou any thing to give ? All too ? all at a clap , false pretender , thou hast nothing to bestow of thy own but evil , hell and death , the wages of sin . All that 's good is God's already , or if thou hast any thing to give , dost know , saucy creature who it is thou speakest to ? wilt thou offer thy maker any thing ? dost think that hee 'l take any thing at thine hand ? If he stood in need , would he pass by all his creatures , canst imagin , to accept thy kindness ? And why , feind , this unusual bounty , & so great a present to him thou hatest ? What wouldst thou have him doe for 't ? wouldst thou purchase his favour ? Hast a mind to buy thy peace and compound for pardon ? spare thy gifts , bring thy self , repent and beg that thou mayst have leave to fall down at his footstool , and worship before the mercy seat ; canst thou confess and forsake thy sins ? Thou hast i Scripture for 't , and thy former discourse shews thee well read in Scripture , thou shalt find favour . And what an opportunity hast thou ? The Saviour of the world in thy company , ( who came on purpose to reconcile sinners , and save what was lost ) will be easily intreated to intercede for thee , and get admittance for a faln Angel , nor is all his charity tyed to faln men ; thy brother Angels , whom thou left'st in heaven , trust in him and worship him . And why maist not thou hope the day of thy return is coming , now that heaven gates are set open to all that will enter , & the Kingdom of Heaven suffers violence ? And thou hast greater reasons to prevail with thee for repentance then miserable men have , as knowing the great happiness thou hast parted with , and having so long felt the torments of an evil conscience , thy own hell , and of that hell which thou art heating for others . If any man were in thy case , who yet is of a shallower understanding and sense then thou art , would he not willingly leap out of those flames in which thou fryest ? would he not gladly be freed from the wrath of God , which thou hast for so many ages lain under , and which for ever thou must lye under unless thou canst repent ? And to what end shouldst thou stand out any longer in an enmity to him that overpowers thee , to whom thy hatred can doe no hurt , who constantly baffles thy counsels & defeats thy strengths , and has bound thee with everlasting chains ? one would think this very conflict might sufficiently convince thee , how poor thy malice shows , and how successless all thy attempts ? No ; Repentance is a doctrine to be preached only to men ; as the good Angels cannot sin , so neither can the bad repent . The Divel is but enraged with the tidings of salvation , and his dispair imboldens him , and he is resolv'd to be damn'd for ever . He has an inveterate hatred , and implacable malice against God , which has call'd him forth now unto this defiance . He hates the very thoughts of being blessed , because he cannot be so out of God's company ; he hates God , as God hates sin , with a perfect hatred , and would treat with God upon no other terms then this , that God would not be . Out of hatred to God he hates himself , and is contented to foregoe his happiness rather then to acknowledge it , and buyes his spight with endless torments . If God should reinstate him ( as he is ) in heaven , and inlarge him from his bonds , he would look on the favour as a more painful imprisonment , and account heaven his worse hell ; Though he knows aforehand that nothing he doth against God shall prosper , he thinks it success enough of his plots , that he has shown a contempt ; and in this very temptation of Christ nothing pleases him so much , as the effrontery of it , that he could ( as his servant k Herod after did , ) mock him and set him at nought , when he was not suffer'd to doe him any more hurt . For what is it he tempts him to ? that which he could not have impudence to hope would be hearkned to , that which he knew was impossible for Christ in his very nature as well as in his will to doe ; to sin ; the holy one to commit a sin . Oh audacious tempter ! couldst thou offer to corrupt him who knows no sin with a bribe ? couldst thou fancy the judge of all the earth could be made doe wickedly for reward , when every upright judge scorns to have justice bought ? many an honest lawyer will not be hired to be an advocate for wrong ? But oh Divelish impudence ! what , sin ? He had tempted him before to distrust and then to tempt providence , and seeing Scripture , as he applyed it , would not prevail , is not dismayed by a double repulse ; but that he might go of with a boast , seeing he could not with conquest , shews himself right Divel , and belcheth out a blasphemy big enough to fill the wide mouth of hell . He would have his Maker and his God turn Idolater , he bids him that dwelleth on high fall down , such a fall too , as would be lower then the divel 's own fall ; for it must be below him , it must be to him ; Fall down and worship me . Oh impudent blasphemous absurdity ! what divel could put such thoughts into Satan's heart , such words into 's mouth ? that God , whom all the Gods worship , should himself worship . For he knew very well whom he had to doe with in this encounter , that he was the Son of God , having been often cast out by him , & confessing it here with an If. And whom , what wouldst thou have him worship ? an image ? an idol ? stocks and stones ? why , thou canst not perswade any men that have their reason about them to doe so ; What is 't ? some Saint or Angel ? Thou knowst his Angels have charge of him and are bid worship him : what then ? speak , Lucifer ? me . Oh diabolical pride ! oh unsufferable rudeness ! which a poor creature can hardly have patience to hear ; that God , at whose name the divels tremble , should be tempted by the divel to worship that divel that tempts him . Me thinks , one cannot read this passage without a great horrour , and an agony of fear , that God should suffer his onely Son , God equal to the Father ▪ to be tempted by the divel to the foulest of sins , Idolatry , to the worst of creatures , the divel . What care and vigilance ought we to have ? what fear and jealousy ? How should we watch and fast ; and prepare our selves for spiritual conflicts , and beg strength from above , that our hearts may be garrison'd and kept by grace ; And since Christ himself was thus brought into the clutches of Satan , what great reason have we to pray that we may not be led into temptation ? Now there is a twofold temptation : one for tryal , whereby God doth keep the graces of his Saints in exercise ; so l God searches the hearts , and tryes the raines of the children of men , as silver is tryed in a fornace . Thus Abraham's faith , Iob's patience , &c. were tryed , nay sometimes God leav's his best servants to themselves , and lets them catch falls to keep them humble , and to let them know that their strength is from him . God tempts for tryall , the divel onely tempts for sin , and sometimes too God imployes the divel in his tryals to heat the fornace , which he does with an intention to destroy , but God orders for experiment and probation . Another is for hurt , when we are tempted to sin , to presumption or dispair . Thus God tempts no man , but judicially hardens impenitent sinners that harden themselv's in their evil way , and gives them up to their lusts , and into the power of the divel . Thus we read he harden'd Pharaoh's heart , put sometimes a lying spirit into the mouth of the Prophets , let Satan tempt David to carnal confidence , and the pride of numbring his people ; and our Saviour after the divel had filled Iudas heart , bid him doe what he meant to doe quickly ; meaning that horrid treason of betraying his Master . And of this kind of sinfull temptation is this especially to be understood , though it mean also the other kind of tryals . BUT DELIVER US FROM EVILL . This infers the contrary ; that since we have so many to lead us into temptation , God would rather lead us out , and keep us from evil then lead us into it . The opposition lyes in the words Lead us not , but Deliver us , i.e. bring us not into temptation , but when we either of our selves fall into it , or are by others led into it ; do thou bring us out , and lead us forth , rescue us out of the tempter's clutches , and set us at liberty ; for so m the word properly denotes deliverance out of an evil we are already in ; though the n preposition will very well bear this sense , that God would keep us totally from it ; as the Church teaches us to pray as well in time of health & plenty , as mortality and dearth , from plague , pestilence and famine good Lord deliver us . We are kept from evil by preventing or restraining grace , we are deliver'd out of it by assisting grace . God keeps us from being tempted by the restraints of his grace and providence , by alarming conscience , by quenching lust , by denying opportunities for sin , by imploying a man , and filling all his time with duty ; For 't is the idle soul that commonly proves the tempters , prey ; Diligence in one's calling is a good preservative against vain thoughts , and checks the approach of temptation , shutting the doors & windows by which it should enter . God delivers us out of temptation by proportioning it to our strength , so that we may not faint or o grow evil under it , which he doth either by lessening the burthen or strengthning the shoulders , by supporting and bearing us up in conflict , by making our faith victorious with heavenly supplyes of grace , p by the aid & at the charge & provision of his spirit , and in fine by giving us a joyfull issue out of our temptations ; as he did with Ioseph , by making his brethrens envy an occasion of his advancement , with the Israelites , by a wonderful delivery from a cruel bondage ; with Iob , making his righteousness break forth as the Sun before his setting , after those dismal storms and clouds , which had darkned it . Thus 't is Gods usual course to heighten the rewards of his tryed servants , which q have fought a good fight , and layes up a crown of glory for them . Indeed in every temptation the tempter comes by the worst , and 't is to the divel 's disadvantage ; for if it take , 't is true 't is his hellish delight to see souls perish , yet however it increases his guilt as being accessary to anothers sin , and consequently must needs increase his punishment & improve his torments : If it meet with repulse , it cannot choose but be great torment to this spightful spirit to see that he has been instrumental in raising the happiness and furthering the salvation , and heightning the gloryes of the Saints ; every baffled temptation is a step higher into glory , and ( if I may say it ) we get up to heaven on Satan's back , by trampling him under our feet . A Saint goes triumphant with a train of conquer'd lusts and ( as Samson carried away the gates of Azza ) breaks the gates ( the powers ) of hell to force his passage . None in so high a form of glory as those who have most scarrs to shew , and who have the buckler of their faith batter'd and shatter'd with temptations . We are to fight under Christ's banner , and he will be most blessed who shall be found likest his master , and have the marks of Christ's wounds imprinted not so much upon their body as the Legend has it of St. Francis , I mean by outward sufferings , as upon his soul by the violent assaults of temptation . St. Paul indeed t sayes of himself , I wear the marks of our Lord Iesus in my body : it may be that which s in another place , we render a thorn in the flesh , a word , which doth usually signify the fork or cross upon which stigmatiz'd and branded slaves were executed . And then it may signify the mark of the cross , that opprobrious servile and accursed death . But is resolv'd by most Interpreters to be a metonymical speech , and to stand for some great carnal temptation , with which the Apostle was fiercely and frequently set upon . And so every man hath some peculiar temptation fitted to his temper , which being conquer'd adds to his glory . It is the whole duty of man , ( his life being a warfare ) to be alwayes upon his guard , to buckle & combate with the tempter . t Strive to enter in at the straight-gate sayes our Saviour ; v a word borrowed from the Olympic games , and prizes , and signifies u five kinds of exercise , leaping , running , hurling , darting and wrestling . And the whole New Testament is full of Agonistical expressions , though the reward proposed to the conqueror in those strifes were but some fading chaplet of flowers , but lusts conquer'd gain w a crown of glory which will never wither . If temptation were not , Grace would loose it's exercise , and Glory it's improvement ; Wherefore in the opposite request we desire not to be deliver'd from the temptation it self , but FROM EVILL . From the evil of temptation , for there is a good use of temptations as God orders them . We are lyable & exposed continually to temptations . But God takes out the sting and the venom of them , and whilest the wicked fall under the evil , the righteous goe free : that what is said of God's preservation in time of Epidemical infections , that though thousands fall at thy right hand it shall not come near thee , is as true in a spiritual sense . Evil here may bear the same meaning with temptation , thus . From the evil one , that is , from the tempter , that enemy . And thus 't is said , x the whole world lyes in the evil one , is at his dispose , who is the Prince of the world . And so our desires would be , that God would not himself tempt us , but rather deliver us from the tempter . But 't is best to take words in the largest sense , from evil , i.e. from all manner of evil , both bodily & ghostly , both temporal and eternal , both of sin and of punishment . And thus it will contain in it a whole Letany that God would deliver us from a hard heart , and a seared conscience , from a reprobate mind & corrupt affections , from presumptuous sins and contempt of his word , from gross miscarriages and secret wickedness ; from murder and whoredom , and every deadly sin , from pride vain glory and hypocrisy , from envy malice and all uncharitableness , from any thing that may prove an occasion of fall , from the pomps and vanities of the world , from the evil concupiscences of the flesh , and from the suggestions of Satan ; from the influence of lewd examples , and from the inticement of evil company , and from the foolish counsel of our own will ; from all opportunities and conveniences of sinning ; from fire , and sword , and pestilence , and famine ; from all those curses which are due to us for our sins , from all manner of calamities whether in body , or mind , goods , or good name ; from sudden or untimely death ; from maims , sickness or deformity ; from ignorance , folly , and mistakes ; from unruly passions and disorder'd thoughts ; from rapine , plunder and oppression ; from war and civil broyls ; from having too much or too little ; from being lifted up in prosperity , or cast down in adversity ; from honour and dishonour , from shame & reproach , from meats and drinks , from our business and recreation , from our enemies , from our friends , and from our selves ; in short , from every thing , so far forth as it may procure us evil . To sum up the meaning of the whole Petition together , which we have deliver'd by parts ; we desire of God , that he would not only pardon sins past , but would furnish us with strength from above , to resist temptations hereafter , and having had our sins forgiven we may sin no more , nor return again to folly ; that his justifying grace may be accompanied with sanctifying grace , which may keep us blameless , that we may become temples of the Holy Ghost , and he may dwell in our hearts by faith , which may quench the fiery darts of the evil one ; That he would not leave us to our selves at any time , but instruct us with his eye , and guide us in the way which he shall choose for us ; That he would not for our many provocations , in judgement , harden our hearts & deliver us up to a reprobate mind and dishonourable affections , or upon our frequent refusals of grace offer'd , conclude us under a state of impenitence , and give us into the power of Satan , to be led captive at his will , who is the God of this world who rules in the hearts of unbelievers ; That he would hedge our way about , so that the opportunity of sin may be denyed us , and that , though it easily beset us , yet we may not fall into it ; That he would keep us from presuming on his mercy , or despairing of it , that so being carried with the full sails of faith , as neither to split at that rock and make shipwrack of a good conscience , or sink in this gulf and be swallowed up in sadness , we may work out our salvation with fear and trembling ; That he would not bring us into any distress or difficulty , which might be too hard for us , but would support us in it , and give an issue out of it ; That he would be our sun and our shield , our light and our strength , to direct and secure our paths , that , though we are surrounded with temptations , yet he ordering our steps , our soul may escape as a bird from the snare of the fowler ; That he would save us from the destroyer , that walks to and fro on the earth , seeking whom he may devour ; shorten the tempter's chain , and put a hook in his nostrils , that neither the divel , nor any wicked man , or evil thing , may have power to hurt us ; That he would keep us in his wayes , least our foot should at any time dash against a stone of offence ; That he would refrain our foot from every false way and work , suffer no vanity to have dominion over us , that we may not grow worse under his judgements , or his mercies , but that all the dispensations of his providence about us may be so improv'd , that his fear and love may constrain us , and keep us in the walk of our duty ; That he would preserve us from sin , and the shame and punishment which attends it ; that he would not let the fierceness of his wrath break out upon us , nor shower down those many plagues upon our head , which our multiplyed rebellions have deserv'd ; That he would stretch out his loving kindness , renew his compassions , and never forget to be gracious , but deliver us when we call upon him that we may glorify him ; That he would save us out of the hands of our spiritual enemies , ( as y himself hath promis'd ) that we may serve him without fear ; That he would overcome the world for us , mortify the old man , and trample Satan under our feet : Finally , that he would save us to the uttermost and compleatly in our z whole man , body , soul , and spirit , from all , and all manner of evil whither of this life or of that to come , and would so contrive all events , and lay the plot of his eternal purposes , that all things may work together for our good and procure our everlasting welfare . FOR THINE IS THE KINGDOM , THE POWER , AND THE GLORY FOR EVER AND EVER . This is the Doxology , which either comes in as a Confirmation to back the foregoing petitions , or is added as a bare Confession , it being usual , that in sacred writings that particle for , or because is not alwayes brought in as a causal or rational influence , but is many times simply narrative . In this later sense the several words may be taken to mean the same thing , as in a Daniel's prophecy and the Revelation many such synonyma's are heap'd together ; and in the Psalms several in several places used indifferently , to shew that too much cannot be said , or too many expressions made use of , to set forth divine Majesty . We end our Prayer then in an adoration of his exeellencyes , and a deep acknowledgement of his greatness , represented under a three-fold term , Kingdom , Power and Glory , which are farther rais'd and lifted up beyond our conception by the infinity and eternity of them . His Kingdom has neither beginning nor end of dayes ; his power admits no bounds , knows no end ; and his glory as himself , is , and was , and is to come ; And as the Church hath worded it , which was but a pious descant upon this piece of the Lords Prayer . Glory be to the Father , to the Son , and to the Holy Ghost . As it was in the beginning , is now , and ever shall be , world without end , Amen . In the former sense 't is laid at the bottom of the Prayer , as a ground & foundation of it , as if we were pleading to be heard ; Nor doe we in these our requests , seek our selves , or study and design our own emolument and advantage , but our souls are touched with a love to thy name , and we humbly desire thee to accept these petitions in order to thy own glory , which will receive some advantage even then , when the necessityes of us thy creatures are supplyed . If thou be graciously pleas'd to hear us in these our desires , Thy Kingdom will be advanc'd , thy power made manifest , and thy Glory promoted . 'T is not for our selves we ask , nor can we think our poor concernments an argument sufficient to ground a confidence on , but for thy names sake . Alas ! should we aim at Kingdom , power or glory , what poor short-arm'd● , short-liv'd thing would it be , bound up within the measure of a transitory life of a span length ? but thine lasts to ages of ages , thy Kingdom has the same date as eternity , never commenced , never shall exspire ; thy power reaches from everlasting to everlasting , and thy glory indures from generation to generation . 'T is our earnest request that thou wouldst provide for the honour of thine own name , that thou wouldst not be wanting to thy self in the vindication of these thy glorious attributes , nor let them suffer by turning thy face away from our prayers . And thus these three words may cast back a respect to the several petitions , as has been before observ'd ; to those which concern God , in this manner . Thine is the Kingdom , therefore let thy Kingdom come , since it doth of due belong unto thee . Again thine is the power , therefore let thy will be done ; for whose will should carry but his , whose will no one can resist ? And lastly , which was propos'd first in the petitions , ( that the Prayer might begin and end alike , and God's glory might be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it . ) Thine is the glory , therefore h●llowed be thy name . And in subordination to these we proceed to ask in our own behalf , wherein yet those attributes seem to be no less concern'd , with some such reflection as this . Thine is the Kingdom , wherefore give us bread ; it was a b Pharaoh's care to provide bread for his subjects : how much more will our King and our God supply all our wants , and allow us necessaries ? Thine is the power , therefore forgive us our sins , for c who has power to forgive sins but God ? Oh! that it would please thee to shew this thy power in pardoning our iniquities , and not in avenging them ! and lastly again , Thine is the glory , wherefore lead us not into temptation , whereby we may bring dishonour to thy name ; but deliver us from evil , that we may glorify thee , the author of all our good . And all these requests to be granted not for the present only , for a day , or an age ; but this provision for his own glory and our wants to be for ever ; because his Kingdom and his power , which are the store , whence this provision is to be made , and his glory , which is to be provided for , are for ever ; as also our wants need a continual supply . Now these his attributes having been in ages past , and being to last for all ages to come , by former experience of those that have been before us , and our own , beget a confidence for the future , that as d our fathers trusted in him & were not ashamed , so succeeding generations shall find , 't is not in vain to seek him , and that he , whose goodness is unexhausted , will not be weary of doing good . So that the eternity of Gods perfections ingages our posterity to hope in him , and concludes this prayer fit to be used as long as the world indures . This Doxologie or Conclusion of the prayer is set down only by St. Matthew ; St. Luke mentions it not , and accordingly the Church in her offices leaves it out ; nor does this difference plead any thing against the formality of the prayer it self , or the omission of this part prove , that the whole may be omitted and laid aside . For as 't has been said before , Christ propos'd this Prayer upon two several occasions , at two several times ; one was , e when he was preaching his Sermon on the mount before a great multitude of au●ditors , wherein he delivers in a large discourse the sum of Christian institution , and the dutyes of a holy life , of which Prayer being none of the least , himself propounds a pattern for imitation and use . f The other was more private in the company only of his disciples , when after he had been at prayers by himself , they desir'd him to teach them to pray , as Iohn had done his disciples , whereupon he gives them this form for their constant use , at least upon solemn occasions , when ye pray , say , &c. Now this latter appointment of it leaving out the conclusion shews , that it is not an essential part of the Prayer , necessarily belonging to it , but an addition that may be spared , indifferent to be used or not ; wherefore whether thou say the Lord's Prayer this way or that , so thou say it one way or other , either with this addition according to St. Matthew , so as to be one of the Christian multitude ; or without it according to St. Luke , so as to be one of the disciples , we shall not quarrel ; only do not thou quarrel at his wisdom , who thought fit to vary some expressions in the self same form , on purpose to please thee , that thou mightst have a liberty of choice , there being an express command to use it , and thou left to thy freedom to take which thou wilt . One thing may yet perhaps be objected , why the Church should follow St. Luke in this omission , and take the rest from St. Matthew , whose words in expressing the fourth and fift petitions differ from St. Lukes ? To this some perhaps will answer that the Doxologie is of a questionable authority , as suppos'd to have crept in out of the scholion or margent into the text , wherefore it being without all doubt omitted in St. Luke's Gospel , & being doubted in St. Matthew's , ( the Vulgar & Arabic Translations having it not ▪ ) that the use of it might breed no scruple it was thought fit to be quite left out : But allowing it a full authority , the Church may surely be allowed the same freedom , which any private Christian hath , of using which form it shall think fittest for publick service . Wherefore seeing both the Evangelists doe agree so far as the petitions , which make up the prayer , the Church might judge it convenient to lay aside the rest , and therein follow St Luke . And again because St. Luke's language is more elegant , and difficult : St. Matthew's on the other side , according to the simplicity of the Hebrew style , being more plain and facil , might consequently be deemed fitter for popular use , especially when St. Matthew himself sayes that our Saviour did dictate it to the multitude ; which variety of style together with the custom of Interpreters , ( who are used to render the same things differently , ) being consider'd , may also evince that this prayer , though deliver'd by our Saviour upon two several occasions , might be the very same in the Syriac language , which our Saviour used , though it be diversly express'd in the Greek : St. Matthew perhaps more closely adhering to the words then St. Luke , who according to his genius , to keep an accurate propriety of the Greek tongue , might take the liberty a little to vary . And of this we might produce many instances , in several discourses of our blessed Saviour related by them both , which though variously reported by both , nay by all four , yet were plainly meant for the same , so that both the forms , though not exactly agreeing in all the words , are but the same Prayer , and he that uses either of the forms sayes the Prayer , no less then he that should say it in Latine according to Pagnin's , or Steven's or Beza's Translation , who yet may differ in the plainest sentences , ( as not using the same pen , and possibly sometimes out of the meer study of variety ) shall be thought to say his Pater Noster in Latin ; only he that would use it in Latin , would no question choose that Latin translation which he thought came nearest the Original , which is here the Churches case . AMEN . This is a word our Saviour , ( who was truth it self , & therefore call'd in the Revelation the Amen ) had in his mouth often , and seldom began any discourse of weighty moment , but he fronted it with this asseveration , many times doubled too , Amen , Amen , I say unto you , i.e. Truly , Truly ) as g St. Luke expounds it ) or Verily , Verily . But the chief use of it is at the end of our Prayers , especially in public devotion , where the Priest's blessings and services are to be attended with the peoples acclamation ; an ancient custom , as appears by the Psalm , h And let all the people say Amen . It has a double significancy in it , not only to gather up the whole Prayer which went before , and throw it out at a word , with a fervent desire , that our requests may be heard and granted ; But also to denote a confidence of obtaining , and an assured trust , that what we have been praying for , will not be denied us . It claps a Fiat to the Prayer , as the Septuagint render it , i So be it , and seems to demand performance . FINIS . THE EXPLANATION Of the APOSTLES CREED . THE APOSTLES CREED . I Believ in God , the Father Almighty , maker of heaven and earth . 2. And in Iesus Christ , his only Son , our Lord. 3. Which was conceived by the holy Ghost , born of the Virgin Mary . 4. Suffered under Pontius Pilate , was crucified , dead , and buried . 5. He descended into hell ; The third day he rose again from the dead . 6. He ascended into heaven , and sitteth at the right hand of God the Father Almighty . 7. From thence he shall come to judge the quick and the dead . 8. I believ in the holy Ghost . 9. The holy Catholike Church : the communion of Saints . 10. The forgiveness of sins . 11. The resurrection of the body . 12. And the life everlasting . Amen . Of the Apostles CREED . THe Apostles ( as some deliver it ) before they went into the several quarters of the world , to preach the Gospell to all Nations according to Christ's command , met and agreed upon the common form of Doctrine , which they should teach in each Province , wherein the sum of Faith might be set down . Others are of an opinion , that some grave and pious men did , at the beginning of the primitive Church , gather the sense , if not the very words , out of the Apostles writings . Now Symbolum bears a double meaning ; for it signifies , first , a military badge , or watch word ; by which a souldier may know one of his own side from an enemy : So this distinguisheth a true Christian from an Infidel , or an Heretick . Secondly , a shot a or club , when every one payes his share towards the reckoning : Because the Apostles laid their heads together , b and every one contributed his peice . Wherefore it is also divided into twelve Articles according to their number : but it is more conveniently distributed into three main parts , that it may answer the Trinity of Persons , and their three-fold operation ; thus . The first part treats of God the Father , & the work of Creation , whereby he made the world and all things that are contained in it . The second of God the Son , and the work of redemption , whereby he restored mankind fall'n by sin ; and by his death and resurrection purchased Salvation for us . The third of God the Holy Ghost , and the work of sanctification , whereby he doth apply to the Church ( that is ) to the company of believers , the benefits purchased by Christ , to wit Pardon , Grace , and Glory . The first Article . I BELIEV . This word belongeth to all the parts of the Creed . We pray for others , we believ only for our selves . Thy Faith hath saved thee , c saith our Saviour . Faith is either taken for the Doctrine d which we believ , or the grace e by which we believ ; That is in the head , this in the heart . Again Faith is divided into Historical , Temporal , and Saving Faith. The first the Divels have f who believ and tremble . The second is of hypocrites g who believe for a time and fall off . The last doth properly belong to the elect , who are therefore called Believers , and the faithfull , who hold out to the end & h live by their Faith. Now Faith is a full perswasion of mind , and a sure confidence , by which we depend upon him , in whom we believ . IN GOD. We are said to believ i a God , when we acknowledge that there is a God , and he that is such an one , as he hath discovered himself in his word , and works : to believ k God , when we are perswaded that his word is the very truth , and that whatsoever he hath promis'd , or threatned in holy Scripture shall surely come to pass : to believ l in God , when we place all our hope and trust in his power and goodness , who both will help those that trust in him , because he is a Father , and can , because he is Almighty . God is of an infinite nature , which exceeds all bounds of time or place , much less can be comprehended by our shallow understanding . we cannot know ; but we must believ ; and this very Faith doth as much exceed reason , as reason doth sense in evidence and certainty . The Holy Trinity , by which three Persons are one God ; and the Incarnation of the Word , by which two Natures meet into one Person are high and deep mysteries , not to be reached by the eye , not to be fathom'd by the plummet , of our reason ; but Faith takes the heighth with a Iacob's staff , and humble Hope fastens her Anchor in the bottom of this depth ; and diffusive Charity embraceth the whole compass of Divine truth . THE FATHER . The Deity is distinguished into three Persons , the Father , the Son , and Holy Ghost ; and these Three are One and the same God. the Father begets the Son , the Son is begotten of the Father , the Holy Ghost proceeds from both the Father , and the Son. God is the Father also of all things ; for of m him , and to him , and through him are all things . ALMIGHTY . Who can doe all things , and doth whatsoever he pleaseth both in Heaven and in Earth : neither is there any thing too hard for him ; for n who hath resisted his will ? Yet God cannot lye , call back yesterday , or make the same thing to be , and not to be at the same time : for these are marks of extream impotence , not omnipotence , and God would not be God if he could doe them . MAKER . God's power is not idle . Even before he made , he decreed to make , and his thoughts were busy about the work of creation from eternity . He made not as workmen doe of stuff lying before them ; for he made all things of nothing : nor with pains and weariness ; for o he spake and they were made ; He did not only make the world , and then leave it to it's self , as Masons doe houses they build , but he preserves and governs too , and disposes all events to his own glory . OF HEAVEN AND EARTH . That is , of the whole world , whereof heaven and earth are the principal parts . He spred out the earth as a floor , and built up the wals , and laid the roof of heaven ; he stored the elements with several creatures ; the heaven with stars , as lamps hung out ; the aire with birds , the water with fishes , the earth with beasts . He made heaven & earth , and all things therein contained , in the space of six dayes ; but the chief of all his works were Angels the citizens of heaven , and Men the inhabitants of the earth , made after his own likeness , and indued with understanding , and excellent gifts : But some of the Angels with Lucifer by reason of pride , left their station , and turned Divels : All mankind fell in Adam by disobedience from a state of innocence and happiness into a state of sin and misery , so that by nature we are the children of wrath ; but by grace become the children of God ; and that by means of the Son of God , who became the Son of Man , that he might save the children of men . The second Article . Here begins the part of the Creed concerning Christ the second Person . Now Christ is considered either in his Person , or in his State ; which is two-fold : the state of Humiliation , and the state of Exaltation . And in Iesus Christ , his onely begotten Son our Lord. The Person of Christ consists of two natures , Divine , and Humane : for as soul and body make up man ; so God and man are one Christ. He is described here by his names & titles . The names are Iesus and Christ , by which are noted his offices . The titles which are given him , that he is the only Son of God , and our Lord , shew partly his essence , partly his dignity . AND. He who believes the Father must also believ the Son : for p he who denieth the Son , hath not the Father . IN. It must be the same saith , by which we believ Father and Son ; since both Father and Son are the same God , q I and the Father are one , saith he ; and therefore as Ye believ in the Father , believ also in me . JESUS . That is , Saviour ; for he came into the world to save sinners , that he might reconcile God and man , and recover fallen man out of the state of sin and misery , into a state of grace and glory . He saves from sin , and from the punishment due to sin , and freeth us as well from the power as guilt of sin . CHRIST . Messias in Hebrew and Christ in Greek is all one as in Latin anointed . Now three kinds of men were wont to be anointed , that is , to be consecrated to their office by powring oyl upon their heads ; to wit King , Priest , and Prophet . Christ was r anointed with the oyl of gladness above his fellows , that is , extraordinarily furnisht with gifts of the holy Spirit . Melchizedeck was King and Priest ; Samuel Priest and Prophet ; David Prophet and King , Christ alone the thrice greatest , King , Priest , and Prophet . King by subduing our enemies the world , the flesh , and the Divel , and ruling our hearts by his word and spirit . Priest by offering up a perfect sacrifice for us , satisfying divine justice for our sins , and by blessing us by a perpetual intercession . Prophet by revealing the will of the Father , and discovering to us all things which belong to salvation . HIS ONELY BEGOTTEN SON . God hath many sons , but Christ is the onely begotten . God is stiled s the Father of lights , and s the Father of spirits ; and the Angels are t called the sons of God ; Magistrates v children of the most High , because they resemble him in power and dignity ; and all Godly men are by grace made u the children of God. Now there is a vast difference betwixt Christ and these . All creatures by creation , blessed spirits by imitation , Princes and Rulers by institution , Believers by adoption ; become God's children . But Christ alone is his Son by eternall generation , of the same nature , and essence with the Father , begotten of his substance before all time , God of God , Light of Light , very God of very God , equal to him in all things , as to the God-head . Christ as the Son of God had no Mother , as the Son of the Virgin no Father , who became Man that he might in the flesh satisfy for the sins of the flesh : yet continued God that he might appeas the anger of an offended God : Man that he might suffer death , God that he might overcome it . w God and Man that he might be a perfect Mediator , and might reconcile God to Man by atoning wrath ; and man to God by destroying sin ; wherefore he took up humane nature , put not of the divine . But these two natures were united , and as it were married in the one Person of Christ. OUR LORD . In respect of God , Christ is called the Son which shews his essence ; in respect of us a Lord , which shews his dignitie . Now he is our Lord both by right of creation , because he made us ; and by right of redemption , because he hath bought us with a price , and purchased us with his blood to be a peculiar people . We are no longer then our own , that we should fulfill the lusts of the flesh ; But we are Christ's the Lord's , to doe his Will , and keep his Commands . The several Steps , by which Christ humbled himself , and Divine Love moved towards us , are his Conception , Birth , Passion , Crucifixion , Death , Burial , and Descent to Hell. The infinite is conceiv'd , the everlasting is born , the Blessed suffers , the King of Heaven is nailed to a Cross , the immortal dyes , the Immense is buried , and the King of Glory goes down to Hell. What strange contradictions have our sins put the Son of God upon , who to procure our Salvation denyed himself , and put on the form of a servant ? Which was conceived of the holy Ghost , born of the Virgin Mary . CONCEIVED . That is , cloathed with flesh , formed and fashioned into bodily parts , indued with sense , motion , and a reasonable soul inlivened , cherished , produced , preserved , increased , and in one word made man , Humane nature being taken up and joyn'd to the Divine . OF THE HOLY GHOST . Not begotten of his substance , for then the third Person should be Father too , which is contrary to Faith : but by the operation of the holy Spirit , the power of the Highest overshadowing her , the Virgin without the help of man conceived ; which is a miracle foretold by the Prophets , and fulfill'd in our Messias . x Behold a Virgin shall conceiv and bring forth a Son. now the holy Ghost did separate that most pure mass of flesh & blood , of which the Body of Christ was to be formed , from all corruption of our nature and the stain of sin , to which all other ( the Virgin her self not excepted ) are lyable , who are born after the ordinary way of generation . y Behold , saith David ( a man after God's own heart ) I was conceived in sin , and in iniquity hath my mother brought me forth . Moreover , 't was necessary that he should be born without sin , who came to die for other's sins : and the Lamb of God which was to take away the sins of the world should himself be spotless : He could not have been our surety , had he been himself a debtour , nor satisfied justice for us , could the law have charged him with any guilt of his own . BORN . Having taken upon him a true body , being in all things made like unto us , sin only excepted , flesh of our flesh , and bone of our bone , that he might truely become the Son of Man , he observed the lawes and customs of humane nature , and after he had continued in the womb the usual time , he was at length brought forth into light , laid in a manger , wrap't in swadling cloaths , and attended by the Virgin , and bred up , passed his child hood in performing z obedience to his parents , and grew in stature and wisdome . OF THE VIRGIN . It became God thus to be born , not without a miracle . Our Faith is full of miracles ; a Three-One God , a God-Man Christ , a Virgin-Mother Mary . A Virgin she was before her delivery , in her delivery , and after her delivery ; for they who are called a the brethren of the Lord are after the manner of the Hebrew speech to be understood as Kinsmen . She was indeed espoused to Ioseph but she knew no man. Her Virginitie dignifies a single life , her betrothing justifies the married state . It pleased God to choose a woman without the help of man in the business of our salvation , for the honour and comfort of that sex , that as by the disobedience of the first woman mankind fell , so it might be recovered by the birth of the Virgin ; and Mary might make amends for the miscarriage of Eve. MARY . For the greater certainty the name of the Royal Maid is expressed ; she being of the tribe of Iudah , of the linage of David the King , according to the Prophecies concerning the Messias . Yet the Mother of the Lord , this Blessed Virgin was very poor , to shew that Christ's Kingdom was not of this world , and in this were the blind Jewes offended , that they looked for outward pomp , & the glory of an earthly crown , little heeding the foretellings of the Prophets , wherein Christ is described b a man of sorrows , to suffer all the punishment due to our sins , to wit , death , and all the miseries of an afflicted life . Suffered under Pontius Pilate , was crucified , dead , and buried . We pass immediately from his birth to his Passion ; for indeed his whole life from his cradle to the Cross was nothing else , but a continual passion , being spent in hunger , thirst , fasting , watching and travelling , grief , reproach , and shame ; and he was therefore sent into the world that he might die ▪ and to this end God prepared him a body that he might lay down his life for His. SUFFERED . Having undertook our cause he satisfied divine Iustice , by undergoing those penalties , which God in his word hath threatned to the transgressors of the law ; He was by the sentence of an earthly Iudge condemned to death ; that we might be acquitted before the heavenly Father . UNDER PONTIUS PILATE . In that time , wherein Pontius Pilate was Governour of Iudea , being set over that Nation by the Roman Emperour ; when was fulfilled that Prophecie , which foretold the coming of the Messias should be , c when the Scepter was departed from Iudah , that is , when the Iews should be subject to a forreign power , having lost their own government . CRUCIFIED . Christ being betraid by Iudas , forsaken of his disciples apprehended as a malefactor , is brought to the judgement hall , and having been spit upon , and mocked by the souldiers , accused by the Priests with the charge of blasphemy , persecuted with the hatred of the people crying , d Crucifie him , Crucifie him , scourged with whips , crowned with thorns and besprinkled with large showers of his innocent blood , is at last by Pilate delivered up to the will & malice of his enemies ; who nailing his blessed hands stretched wide open to the Cross beam , and his holy feet closed together to the upright beam of the Cross , exposed him naked to publick shame , being hung betwixt two theevs , in a place without the city , at the Feast of Passeover ; and when he had given up the ghost with many pains and groans , a souldier pierced his side with a launce , that that saying might have place , e they shall look on him , whom they have pierced . DEAD . By the separation of soul and body ; for his body remain'd upon the Cross and his soul return'd immediately to God , as himself told the penitent theef . f This day shalt thou be with me in Paradise . He was not born after an ordinary manner , neither dyed he a common death : for as much as beside the extream pain he suffered , whilest he hung with the weight of his body upon the Cross , and the great shame to which he lay open , he lay under a curse , g the Law pronouncing him cursed that hangs upon the tree . AND BURIED . Taken down from the Cross , embalm'd with spices , wrapped up in fine linnen , and laid in a tomb , where none had lay'n before , by the care and cost of h Ioseph of Arimathea . And the malice of his enemies persued him beyond death , and attended him to his very grave , who , that he might not rise again as himself had promised , rolled a great stone to the mouth of the tomb , and clapping on their own seals set a guard to watch him . HE DESCENDED INTO HELL . That is , he went down into the lower-most parts of i the earth , and for the space of three dayes remain'd in the grave amongst the dead : Or , as some expound it , he suffered the pains of Hell and the wrath of God due to our sins , and underwent the curse of the law and terrours of conscience , to which we were lyable . Others take the words , as they sound , of the place : that he did coveigh himself into the regions of darkness , and discovered to the divels , and to the wicked spirits the glory of his presence , and routing the powers of Hell , leading captivity captive , and trampling Satan that old serpent the enemy of mankind under his victorious feet according to the first Prophesie of Christ , k The seed of the woman shall bruise the serpents head . And in this sense , this article is the beginning of Christ's exaltation . The other degrees are his Resurrection , his Ascension , his Sitting at the right hand of God the Father , and his Coming to judgement . THE THIRD DAY . After that he had lain three dayes in the grave , as Ionas , who ws l the type of the Son of Man , continued three days in the whale's belly ; It being observ'd that on the fourth day the body begins to corrupt , which was not to happen to Christ , David thus speaking concerning him : m My flesh shall rest in hope , because thou wilt not leave my soul in Hell , neither wilt thou suffer thy holy one to see corruption . Wherefore early in the morning on the third day , which was for that reason appointed the Christian Sabbath , HE ROSE AGAIN . Partly raising himself by his own virtue and divine power , as himself saith , n I lay down my life that I may take it up again , I have power to lay it down , and I have power to take it again ; Partly being raised by God the Father , who when his Iustice was fully satisfied , released Christ out of the prison of the grave , and to that purpose sent his Angels to roll away the stone , death having now no more dominion over him , who having finisht the work of our redemption , rose again for our justification . FROM THE DEAD . He return'd to life , appeared to his Disciples and others several times , shewed the wounds which he had received on the Cross , and o made Thomas who was hard of belief to feel his side , that he might know it was a true body ; And having for fourty dayes together conversed upon earth , and given orders to the Apostles , how they should goe into all the world and preach the Gospell and plant churches , promising them the assistance of the spirit , he took his leave of them in this manner , as followeth . HE ASCENDED . In the sight of his Apostles from the top of mount Olivet , where he had bin formerly used to spend much of his time in holy retirements and spiritual exercises , he lifted up himself from the ground , and so mounting upward through the aire was received by a cloud , and to the wonder of them all carried aloft out of sight , p two Angels telling them , as they stood gazing , that as they had seen him goe away , so he should come again . INTO HEAVEN . The seat of the blessed , where God sits on his Throne , attended by millions of Angels far above the sphear of the stars & the sky , to wit , the highest heaven : For having dispatched the business , for which he came down on earth , he return'd to the Father by whom he had bin sent , to intercede with him in our behalf , and make out to us thence the benefit of all those things , which he had done and suffer'd for us here ; And having conquer'd sin and death , and broken the power of Hell , what remains , but that he should as in triumph ride upon the wings of the wind , ascend to Heaven as the prize of his glorious conquest ? AND SITTETH . To note that he hath fully accomplished the work of our Salvation , he is said at last to sit down , that he may as it were rest from his labours : For the servant stands or goes whilest he is employ'd , and sits not down till his work be done : Now Christ put on the form of a servant , and came ( as q he saith of himself ) to wait , not to be waited on . That he sits also , is a token of that authority which the Father hath given him , having delivered unto him all power both in heaven and in earth , and put all things under his feet . So God sits in Heaven to order all things at his pleasure . Again to sit sometimes signifies stay ; he sits there not to return before the end of the world . Lastly by this word is expressed the blessed and glorious condition of the Saints in the life to come , who shall r sit down with Abraham , Isaac , and Iacob in the Kingdom of Heaven ; and therefore to shew the greatness of the dignitie , to which Christ according to his humane nature is advanced , is added ; At the right hand of God the Father Almighty . The right hand usually expresseth strength and honour ; power and glory : besides s to give the right hand is a sign of fellowship , and friendship ; wherefore God calls him the man my fellow : Now to speak properly God hath no right hand or left , nor any bodily parts ; but that he may apply himself to our capacities , he doth use to speak of himself after the manner of men . Becuse earthly Princes are wont to place those at their right hand , whom they favour , and would shew a particular honour ; as t Solomon entertained his mother . The meaning is , that God hath raised him to the highest pitch of honour , set him above Angels , principalities , and powers , and hath committed to his trust the Government of the world . FROM THENCE . To wit out of Heaven , whither he ascended , and where he now is , Christ God & Man , at the last day in the end of the world , riding upon the clouds , shall shew himself , and HE SHALL COME . Attended with innumerable Angels and Saints , with the voice of a Trumpet , in a glorious manner to the joy of his servants , and the terrour of his enemies . TO JUDGE . For all mankind shall be gathered together from the four quarters of the earth , and v we must all appear before the Iudgment-seat of Christ , to give an account of our works . Then shall the books be open'd , and every man's conscience shall witness against him , and that which hath bin done in secret shall be made known , and the thoughts of the heart shall be discovered : Then righteous sentence shall proceed from the Iudges mouth according to the Law and the Gospell : Then shall be put a difference betwixt the good and bad , the righteous and the wicked ; when God shall reward his servants with a Crown of Glory , and destroy his enemies with an everlasting destruction & endless torments . There is a twofold coming of Christ , Christ came first to be judged , the second time he will come to judge THE QUICK . Those who shall then be found alive , who u shall be suddenly changed , in the twinckling of an eye , and without death shall pass from death to life . AND THE DEAD . For the dead shall rise again , as many as from the beginning of the world , throughout all ages have lived upon the face of the earth , and though they have been mouldered into dust , or torn by wild beasts , or buried in the waves of the Sea ; yet they shall take up the very same bodies again , to which the soul may again be united ; God's power bringing this about , and his justice so requiring it ; that every man may in his body reap the fruit of those things , which he hath done in the body . I BELIEV . With the same Faith , by which I believ the Father and the Son , I believ also in the third Person of the holy and blessed Trinity : Being verily perswaded , that he is true God , and the power of the most High ; depending upon his assistance , and finding by experience that whatsoever good I either doe or have , comes all from him . IN THE SPIRIT . He is therefore called Ghost or Spirit w because he partly proceeds from the Father and the Son , by way of breathing ; partly because he breaths into us good thoughts and holy desires ; wherefore it is added HOLY . Seeing that he is not only Holy in himself , with such holiness as far exceeds all other blessed Spirits , both Angels , & Saints , but also makes us holy by an effectual working of grace in our hearts . He it is that applyes the benefits of Christ's death unto us , and makes us partakers of the salvation , which he hath purchased for us by his blood . The holy Prophets and Apostles were the penmen of the Holy Ghost , who wrote as they were inspired by him . He gathers the Church by the Preaching of the word , having furnisht the Apostles with the gifts of tongues , & provided a ministry and other holy ordinances for the propagation of the Gospell , filling up the number of the elect , and bringing souls to life . THE CHURCH . The company of believers , whom God hath ordained to life , before the foundation of the world was laid ; & whom he hath called out of a state of sin , to the profession of Faith in Christ , and a holy conversation , whom he also doth rule by his Word and Spirit . HOLY . Gathered , and guided by the Holy Ghost , distinguished from the rest of the world by holy appointments , adorning their profession with holy works . CATHOLICK , or Vniversal in respect of time , place , and persons ; being to last through all ages of the world , spread abroad over all quarters of the earth , & consisting of men of all ranks and conditions ; God having shut the gate of his Kingdom to none , but such as wilfully refuse to enter . Now the Holy Ghost bestows upon the Church , which he gathers by the word , and sanctifies by grace , these Blessings which follow . THE COMMUNION OF SAINTS . Whereby the Saints , who are the faithfull ones , the chosen , and the children of light , are united to Christ as their head , and amongst themselves as members of the same body , the Church , drawing virtue & life and efficacy from Christ , and performing to one another all offices of Charity , as being knit together with a spirit of love , and bond of peace . THE FORGIVENESS OF SINS . Which the spirit on our unfeined repentance assures us of by applying the merit of Christ , and sprinkling our consciences from dead works with his blood , which he powred forth , to be a price of souls ; neither doth he onely seal to our hearts a pardon of former offences , shewing us the favour of God reconciled in his Son ; but doth withall give us power to resist sin for the time to come , cleansing us from every defilement of the flesh and spirit , subduing our lusts , changing our wils , and renewing our natures according to righteousness . THE RESURRECTION OF THE BODY . For in the last day when Christ shall come to judgement , the trump shall sound , and the dead shall arise with the very same bodyes that they had before , and every one shall receive according to his works : For as much as the wicked shall be thrown into Hell , there to be tormented with the Divel , with the worm which never dyes , and the fire which is never quenched . But the good shall enter into LIFE EVERLASTING . Where they shall rest from their labours , and enjoy God for ever , living in abundance of joys and pleasures , x which neither eye hath seen , nor ear hath heard , nor can the heart of man conceiv . And all these things I believ not onely with an Historical Faith , but appropriate unto my self , being fully perswaded , that God made me by his power , preserves me by his goodness , and provides for me both in soul and body by his infinite wisdome . And that the Son of God , whatsoever he hath done or suffered , he performed and underwent for my sake , that I through him might live : And that the Spirit of God dwelleth in me , working in me Faith & Repentance : that I am a true member of the Church , that my sins are forgiven me , that I shall rise again , and see my Redeemer with these eyes , who shall out of his free bounty reward me , his unworthiest servant , with the Glory which shall have no end . FINIS . THE EXPLANATION OF THE TEN COMMANDEMENTS . The Ten Commandements . Exodus xx . GOD spake all these words , saying . I am the Lord thy God , which have brought thee out of the land of Egypt , out of the house of bondage . I. Thou shalt have no other gods before me . II. Thou shalt not make unto thee any graven image ; or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth . Thou shalt not bow down thy self to them , nor serve them : For I the Lord thy God am a jealous God , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me : And shewing mercy unto thousands of them that love me , and keep my Commandements . III. Thou shalt not take the Name of the Lord thy God in vain . For the Lord will not hold him guiltlesse that taketh his Name in vain . IV. Remember the Sabbath day to keep it holy . Six dayes shalt thou labour and do all thy work . But the seventh day is the Sabbath of the Lord thy God : In it thou shalt not do any work , thou nor thy son , nor thy daughter , thy man servant , nor thy maid servant , nor thy cattell , nor thy stranger , that is within thy gates . For in six dayes the Lord made heaven and earth , the sea , and all that in them is , and rested the seventh day : Therefore the Lord blessed the Sabbath day , and hallowed it . V. Honour thy father & thy mother ; that thy dayes may be long upon the land , which the Lord thy God giveth thee . VI. Thou shalt not kill . VII . Thou shalt not commit adultery . VIII . Thou shalt not steal . IX . Thou shalt not bear false witness against thy neighbour . X. Thou shalt not covet thy neighbours house ; thou shalt not covet thy neighbours wife , nor his man servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . THE TEN COMMANDEMENTS . GOD , when he had erected the stately frame of the World , and furnished the scene of nature with various kinds of creatures , prescribed an order & course , in which every thing should move ; for his command doth as well determine the actings of his creatures , as it did produce their beings : Thus the great wheel of nature keeps an orderly and constant course ; and , as in a watch or some other curious piece of workmanship , every small parcel of his work observes the rule of it's motion , and is by that principle , the workman's hand put into it , guided to those ends for which it was made . And this is the Law of Creation , by which all creatures pay an obedience to their Creatour ; for as they depend upon his power to Be , so 't was fit they should be directed by his wisdom to Act. This is indeed the Law of Nature , which God , as supreme Soveraign and absolute Lord , and proprietour of all things , has the sole right of imposing . By this the heavenly bodyes dispense their influences , and steer their motions , which when excentrical are not irregular . The Sun knows his place of rising and setting , and it must be miracle that either stops him in his wonted rode , or puts him back . The Moon is constant to her changes , and all the stars fixt to their stations , nor doe the wandring stars rove out of those bounds which God hath set them . The very inconstancy of weather and vicissitude of seasons is order'd by this Law , and when any thing in the Elements happens extraordinary , as that fire should refuse to burn , water deny to drown , &c. 't is because a more particular warrant hath superseded the general commission , which was sign'd at first ; for the law giver has power to alter his own laws , & make what exceptions he please : which was the ground of Abraham's Faith , who though by the general precept forbidden to kill any one , yet upon special command thought himself obliged to sacrifice his own and onely Son. To this Law are subject the Sea also , ebbing and flowing , from & towards the shore ; God having appointed it its bounds , beyond which it may not go ; and the Earth with all plants and fruits which grow on the surface of it , and stones and minerals in the bowels of it , according to the rules of each kind . Of this Law a paricular branch is that , which we call natural instinct ; whereby living creatures , which are indued with sense and motion and a faculty of propagating their like , to wit , Birds , Beasts , Fishes and creeping things are regulated in the managery of their care and converse . Hence springs that tender affection , which all damms have for their young ones , the conjugal fidelity of pairs , the rules of order and government amongst societies , such as Sheep , Bees , &c. After this manner it pleas'd the faithfull Creatour to provide a Law for the well-being of his creatures ; without which the universe would have been still a meer Tohu and Bohu , void and without form . This is that ligament , which binds the jarring Elements in a league of amity , and sets every thing a work , quietly to its own ends , so as to preserve the whole ; and were it not for this , all things would run into confusion . But man being a creature of a more excellent make , and having the imprese of divinity stamp'd upon him , ( being made in the likeness of God , ) was not to be coop'd up within the same measures as his fellow-creatures , and be guided to his duty by blind instincts and a reason without him ; but had a greater latitude as of knowledge so of liberty allow'd him ; for it was thought fit , that he , who was to have dominion over the rest , and to act Soveraign among other creatures , should be intrusted with the government of himself . Wherefore he had an understanding & a will given him , whereby he might see and choose his rule , and might determine himself to a generous obedience . And these faculties of his were ( as all things else were that God made ) at first very good ; his understanding right and wise , his will holy and just , of perfect sufficience to lead him to the right , and of as perfect an indifference to leave him to the wrong ; besides , his affections pure and free from all disorder . Now that man might not pride himself in the reflection upon his own excellencies , and that God might from this his Vicegerent and Prince of the Creation have some small acknowledgment of subjection , it pleased him to make a command of tryall in a slight matter indeed ( the eating of an Apple ) but loaded with a grievous threat , In the day that thou eatest thereof , thou shalt dy the death : The breach of so easy an injunction upon so solemn a denunciation aggravating the ingratitude and the contempt of the offender . And see , how hard it was to persist in good , even for him who before never knew evill ? How slippery a State Innocence , when there is but the least temptation to debauch it ? How frail a thing the best of men , if he be left to himself ? A toy tempts Adam from his obedience and his happiness together , and from Eve's hand , which administred the sin , he took his death too . Then were forfeited all the glorious priviledges of his Creation ; then were defaced all the resemblances of divine perfections ; then was his soul as well as body left naked of all graces and virtues , & his original righteousness turn'd into original sin ; then were his dayes cut short by bringing a mortality upon himself and his posterity , so that he , not Cain , was the first murderer ; then was lost even that awe & authority , which he had over the other creatures ; who after man turn'd rebell withdrew their allegiance too ; And 't is not unlikely that by the sin of man the affections of the very brutes have been debauch'd from their natural temper ; Hence possibly those enmityes and antipathies , which some kinds of creatures have to others , that before in the golden age of innocence liv'd at peace ; hence those quarrels & animosityes , which those of the same kind exercise ; & hence perhaps those ( I may say ) vitious miscarriages and enormous misdemeanours of several indiviudal creatures , those especially which are man's domesticks , & have a more familiar acquaintance with his manners ; as dogs , swine , &c. which sure , had man continued innocent , would have kept to rules of meekness , modesty , and such other virtues , as was fit for the goodness of the supream Law-giver to prescribe for the preservation of peace and good order amongst his creatures . Thus hath the Fall of Man put whole nature into disorder , spoil'd the natural principles of honesty and justice , and by abusing the Liberty of doing good or evill , brought us all into a sad necessity of doing nothing else but evill ; that , whereas he had only a possibility of sinning , 't is impossible for us not to sin . Wherefore when God saw that those notions and inclinations , which he had implanted , were by the fall so batter'd and marr'd , that they could be no longer usefull for those great purposes of his own service & man's felicity ; & that man had now darkned his understanding , deprav'd his will , and corrupted his affections , & made himself in all his faculties and members a vassal of sin ; he was graciously pleas'd out of the rubbish of those endowments & that law which he had written in man's heart , to collect , and set down in writing , a Law , by which man might be instructed to his duty ; that humanity might not wholly degenerate into beast , and withall to show that God hath not lost his right to command , though man have lost his ability to obey . 'T is true , that all the time before the flood , and some good while after , man-kind was govern'd by an unwritten Law , by inbred notions of right and wrong , and traditions handed to them by the Patriarks from the fathers to the children ; such as was the worship of God by offering sacrifice and first fruits , by calling upon his name , and keeping the Sabbath , & those precepts which were given to Noah and his three sons : and thus some remnants of the primitive integrity were alwayes visible in the customes and usages of the most savage people , that had no positive law to walk by ; whence arose that which we call the Law of Nations , all nations agreeing in some common principles at least of publick justice , and God instructing them by his Sun and his rain , though he did not teach them by his word and messengers . Yet when the number of men was multiplyed into so many nations , ( which began to difference themselv's by manners & religions as much as by languages and countries , ) and their lives shortened so , that tradition could not be conveyed so purely to posterity as formerly ; it pleased God to choose to himself a peculiar people among all the nations of the Earth , even the family of his friend Abraham , to whom he might make more particular discoveries of his will ; and having four hundred years affliction in Egypt , and a miraculous delivery thence , prepar'd the children of Israel for the receiving of his Law , he did in open audience from the top of mount Sinai with his own Mouth pronounce aloud , and afterwards with his own Hand fairly ingrave on two Tables of stone the Ten Commandements ; which though they be in a special sense termed the Law of God , yet the whole Scripture may be and is so stiled often , in as much as the History of the Bible doth but serve to represent examples of obedience or disobedience to this Law , and the Prophetical writings are but explications and comments upon it , and the Psalms and other sacred pieces are but Meditations and pious descants . This is that we call the Moral Law , the rule of manners and the guid of life , which teaches every man how he is to behave himself both towards God and towards man , whether as he is considered barely in his person or in his relation . There is mention made also of other Laws of Gods making which were peculiar only to the Iews : the Ceremonial Law which sets down rules for sacred persons , places , times , assemblyes , vests , utensils , sacrifices , and other rites ; and for the ordering of all Ecclesiastical affairs : and the Iudicial Law , which provides for the securing of propriety and peace , for the creation of Magistrates and administration of Iustice , and all politick concerns . Now though these were indeed so proper to the lewish State and Church , that no other Nation is strictly obliged to their observance ; & although the Levitical Priesthood is ceast , and the Ceremonies , being but types and shadows of Christ which was to come , were at the rising of that Sun of righteousnesse made void and useless to the Iewes & dangerous to Christians , since the use of them would tacitely imply a denial of our Lord 's coming in the flesh , and so indeed prove down right Antichristian , he being a the Antichrist , which denies that : yet I know not why Statesmen should not think themselves obliged to respect the lawgiver's wisdome and the equity of the thing , though the law it self doth not oblige ; as in the case of thieves , a fourfold restitution would look like a more proportionable punishment then present death , no goods amounting to the value of life , and a Bridewell or Plantation be a sorer course to chastise the malefactor for his mischievous actions , & surer to recover him from his wicked habits , then the goal and gallows . Again God's Law hath given adultery it's due , punishing it with death , the honour of the sufferer being irreparable ; whereas man's law commonly is so remisly either made or executed , that all the satisfaction the injured person must expect is from his own patience , fearing least by a challenge of justice , he make himself but the object of a publick reproach . Nor do I see , why the use of any innocent Ceremony in gesture or vesture , &c. should now be deemed unlawful upon this ground , because the Levites perhaps used one not much unlike ; or why the Governours of the Christian Church may not in things indifferent order the same observances , as were used in the Iewish , and yet not lye under the scandal of Iudaisme : as to instance , shall a white vest now be less becoming , because the Levites wore linnen ? surely if this argument hold , blacks will be much more mis becoming the holy order , as being the colour by which the Idolatrous Priests b were distinguisht . But 't is not perhaps the thing so much discontents , as the imposition . They would be left at liberty , and have their obedience as indifferent , as the Ceremony . 'T is too manifest , what this means ; they can brook no superiours ; they would have no authority over their heads ; for 't is confest on all hands , that God cannot be served without form and Ceremony , of time , of place , of persons , and that a distinctive govenment , whereby we may know him that officiates from the rest of the company , is expedient . Now set pride and faction aside , and 't is easy for any indifferent man to judge , whether it be fitter to obey the grave and deliberate constitutions of the Fathers & Governours of the Church , or be led by the sudden and mutable fancy and humour of every parochial Teacher , especially such as these late times have afforded us many , whose forms it has bin unsafe to say Amen to , and whose postures and garbs have rather moved the laughter of the vulgar , and the pity of serious auditors , then their devotion . Whose discretion will it be best to trust to ? And if there be such a thing as Church-Government , where will it lye , if not in determining things of this nature ? Besides such stragling Pastours do not consider , what a sorry example they set to their flocks ; for how can they expect that obedience , which themselves refuse to pay ? or how can they hope to exercise a Pastoral authority over their hearers ( amongst whom some peradventure are men of as large abilities and as great learning & piety as themselves ) when they themselves affront the Episcopal authority which is over them ? But they resolve to be directed wholly by Scripture , and will do nothing without an express Text. I wish they would but take notice , what advantage they reach out to all schismaticks , and fanaticks , and how easy 't is to use their arguments for the overthrow of all decency and order , contrary to the Apostle's rule , c let every thing be done decently and in order . Where 's Scripture , say they , for surplice , for cross , for kneeling ? Has not the schismatick improv'd this objection to them unanswerably ? Shew me Scripture for gown , for black cloak , for capps , for pulpit , for bells , for churches , for Minister's set maintenance , for any thing , for every thing . Thus we see , if this hold , nothing wil stand . In short , some habit , some place , some posture , &c. is necessary to the worship of God ; but what particular habit or form or posture is fittest to be used , that which the wisdom of the Church prescribes , or that which the discretion of each private Pastour shall make choice of , I shall leave to the sober Reader to judge . Again 't is not the Ceremony so much troubles some , as the significancy of it ; as though any thing could be appointed , which an ordinary wit will not make significant . Our Saviour himself ( if learned men mistake not ) was not so scrupulous , who hath transcrib'd into Christian practice several usages of the Iewish Church , even to the very expression , as in the Lord's Prayer , and the Sacrament of the Lord's Supper , several passages whereof are quoted out of the Iewish Liturgies and Rituals . To conclude , it concerns us to be very wary of changing old well-laid customs , though they be but superstructures , for fear of shaking the foundations : and let some men please themselves ( as they list ) in their spiritual liberty ( as they call it ) or itch ( as d the Apostle calls it ) wofull experience has taught us , that the Church is in great danger , where she is left to the conduct of particular ministers . Not to say , that discontents and quarrels about the circumstances of religion , as they give vent to schismes and separations in Church ; so they often lead the dance to seditions and rebellions in State ; for Schisme and Rebellion likely go hand in hand , and men would be as willing to have their civil liberty as their spiritual ; and it may be observ'd , that those pens , which have travell'd most against Prelatical tyranny ( as they term it ) have bin easily incouraged to go on , and strike at civil power , as liking no Monarchy whether in Chair or Throne . Wherefore let us study peace , and if we cannot shew our selves good Christians by our self-denial , by submitting our discretion and our abilities to the rules of the Church and the wisdom of our superiours ; yet let us out of love to our Country act the part of good Subjects , and not with unreasonable discontents and unseasonable quarrels indanger the imbroiling of three Nations in the miseries of a civil war ; having found by tryall , that Discontent improves to faction , and Faction blows the Trumpet to Rebellion . The Law according to the importance of the Hebrew e word signifies doctrine and instruction , teaching us how to order our lives ; and as the Greek f word notes , to give unto every one his due ; unto God the things which are God's , and unto men the respects and offices which belong to men ; And it is attended with promises and threatnings . The promises hold forth rewards to the obedient , the favour of God and a prosperous condition , even as to outward things in this world , and everlasting life and happiness in the world to come . The Threatnings denounce the severity of God's judgements on the breakers of the law here , and an everlasting death in never dying torments hereafter . The Law is a hedge to keep us in within the bounds of duty , but it was it self to be fenced and secur'd with the proposal of rewards and punishments , that , if the love of vertue alone could not win us , the advantages of holiness might allure us , and , if the deformities of sin in its own ugly shape could not affright us , we might be startled with the dreadful apprehension of those plagues and evils , which it brings along with it . Now the Nature of God's Law is much different from the laws and institutions of men . God's Law is perfect , and has provided for every condition of men and for all their actions ; here 's no rule wanting which is necessary , nothing redundant or over much ; but the ordinances of men are but poor scantlings & consequences drawn out of a shallow reason , and inlarged by further experience , new occasions still requiring new supplements . God's Law is pure & holy , proceeding from a Holy God , & making those holy , that place their studies and indeavours in the exercising of it : but those laws , which are derived from the puddle of humane reason , carry along with them the mixture of corruption , passion and interest & ignorance , and many times down-right wickedness and injustice being interwoven in the very frame and constitution of them . And above all , where as the politick devices of men can only restrain the outward man , and lay traps for words and deeds , but cannot insnare the freedom of thinking ; God being Lord of the Conscience , his statutes reach conscience , captivate the mind , and apprehend each guilty thought : and whereas here on earth plots and conspiracies against authority are made out only by what has bin done or said , God's supremacy will arraign those that rise up against him by the evidence and verdict of their own conscience . This Law being so perfect , so pure , and so holy , 't is impossible for us , who are altogether evill , by our own natural strength to accomplish ; for we are not able of our selves so much as to think a good thought ; so that , if we stand to the tenour of the Covenant of works , whereby we are obliged to a punctual and exact obedience to the Law , in all its parts , in all our thoughts words and deeds , and God should b● stric● to obs●●ve what is done amiss , and should in judgement proceed against us accordingly , no flesh would be justified in his ●ight : for we have all sinned , and come short of the glory of God ; short of it both as the end and as the reward of our actions : we have neither lived up to it , nor can we upon our own account be made partakers of it ; Wherefore that all mankind might not faint under this intolerable yoak , and sink under the unsupportable burden of this Law , God was pleas'd out of his love to mankind to strike a New Covenant with us in the Blood of his Son , who has made the yoak easy and the burthen light , by bearing it for us . The terms of the first Covenant are , g D● this and live ; of the second , g Believe and thou shalt be saved . The Covenant of Works requires an exactness , the Covenant of Grace looks for the sincerity of obedience . Nor doth this Law of Faith void and null the Moral Law , but the terrours of the Law drive us to imbrace Gospel-terms ; for which reason the h Law is called the Scholemaster to Christ. For when a sinner is convinced , how unable he is of himself to fulfill the demands of the Law , and how his multiplyed transgressions render him lyable to the curse of the Law and the fierce wrath of God , he in the apprehension of his own guilt and insufficience flies to the Mediatour ( as to a city of refuge ) who hath fulfill'd the Law for us , and hath undergon the wrath of an offended God and the curse of a righteous Law , that he might be able to save those to the uttermost , that should put their trust in him . Neither doth the Law of works cease to be of use to those , that are in Christ , and are now under the Covenant of Grace ; for Obedience as well as Faith is required , as a condition of the new Covenant ; for it must be a Faith acted or acting by love , and , though the person is justified by faith , yet that faith must be evidenced by good works : k Shew me , saith the Apostle , thy faith by thy works . The Moral Law then remains still in force , as a rule of this obedience : as it shews our misery and drives us to Christ , so it regulates our gratitude , when we are in Christ. The Law is a glass to present us with a sight of our sin , by comparing our past actions with the rule ; and a lanthorn too to direct us in the path of our duty , by comparing our future actions with the same rule . In the one respect we see at what distance we have lived from the rule , and repent ; in the other respect we see how to keep close to it , and amend our lives . The Law indeed has lost it's damning power as to the righteous , but 't is still in force to direct ; & though they are acquitted from the curse by the merit of our Saviours death , they are not discharged from the duty , as being risen again with him to a newness of life , and created in him to good works . Nay , their obligations are heightned , and they are to have greater respect to the Law , that they may proportion the measures of their gratitude to the merits of their Redeemer : for they , who have had much forgiven , must love much , and love is the fulfilling of the Law. Christ having bought us with a price , we are no longer our own to fulfill the lusts of the flesh , but we are his ; and we shall be known to be his by loving one another , and keeping his commands . And 't is plain , that he meant not to release us from the Law , but rather to improve and inhance the observation of it ; and in those things , wherein the ties of the Law were slacken'd , either by God's indulgence , or false glosses and corrupt customes of men , to fill it up , and clear it from mistakes , and lay greater weight on it's precepts ; as appears by his Sermon on the mount , wherein he goes over most of the particulars . And what the Apostle sayes before conversion , l If it had not bi● for the Law , I had not known sin ; so we may say after conversion . Were it not for the Law , we should not know our duty . The Law is divided into ten Commandements , whence 't is called the Decalogue or ten Words , which were written upon two Tables , four on one Table , and six on the other . 'T is not amiss to take notice of the division : the Law is a rule of practice , and the hand the great instrument of action , a Table for each hand , and for every finger a Commandement . A brief survey of the method & scheme , by which the commands are distinguished , we may take thus . The first Table sets down the duties we ow to God , the second Table contains our duties to Man , our neighbours and our selves . All is but Love , but with difference of degrees ; for our love to our neighbour must be subordinate and inferiour to our love to God ; so our Saviour hath resolved the summ of all ; m Thou shalt love the Lord thy God with all thy heart , with all thy mind , with all thy soul , and with all thy strength . to as high a degree , as possibly we can ; for it may be supposed that these several words signify but the same thing , that is , the highest intension of love . It would be too Critical perhaps to make a different sense of each word , that the heart should signify the will , the mind note the understanding , the soul stand for the affections , and strength imply our bodily service . It means sure the whole man. And thou shalt love thy neighbour as thy self . And that one would think should be very well , but this Law teacheth us how to love our selves too . There 's scarce any one doth that so well as he should doe . Our neighbour cannot quarrel us , if we love him as our selves ; but God will not be content with that ; he will be loved above every thing , above self it self . We must love every thing else for God's sake , and God for his own . The duties to God take up the first place , and those being discharged will à priori effect the second table duties . He that go's thorough the first table , will never boggle at the second . Religion and Knavery are inconsistent . Can he be holy that 's unjust ? fear God that honours not his King ? doth he conscientiously fear an Oath , who makes no conscience of a Lye ? a zealous professor and a cheat ? a strict Sabbath keeper and an Usurper , a Rebell ? scrupulous of idolatry , and yet delight in adultery , and indulge himself in schisme , envy , and other works of the flesh ? If these things may be reconciled , then Saint and Divel , Christ and Belial , heaven and hell may be joyned together . Such men's religion is vain . The duties to man follow in the second place , and will à posteriori demonstrate the first table duties , and he that 's thorough paced here gives a fair evidence , that either he has made or means to make his progress further . An honest man and yet an Atheist ? a charitable person and idolatrous ? a loyal subject , a good neighbour , and yet a swearer , a Sabbath-breaker ? the Morality of such men is as counterfeit , as the other's Religion was : for how can he be faithful to his Prince , who is false to his God ? or exercise charity aright towards men , who fear 's not God's displeasure ? We must not part the two tables , but take them together , spiritualize our morality , and civilize our religion . Our love to God is seen in the worship we give him ; now the worship of God is either internal , of the inward man ; and that is prescribed in the fi●st command : or external , and that is shewn forth in our gestures , directed by the second , in our words and speeches , which are the subject of the third ; and in our work all the week and our rest on the Sabbath , which is the business of the fourth commandement . Our love to our neighbour is consider'd either relatively to our superiours , &c. in the fifth ; or absolutely to all men what so ever , in the rest ; and that either externally in his body , as to hurt , in the sixth ; as to defilement , in the seaventh command ; in his goods , in the eighth ; and in his good name in the ninth ; or internally , which strikes at the root of all , evil concupiscence , in the tenth commandement . So that the first and last do more particularly restrain the inward man , the rest do more immediately order the outward man ; yet so as that the thoughts and desires also are reduced to the same heads . Having taken this brief survey , before we proceed to the commandements in particular , 't is necessary to take along with us three or four general rules , according to which they are all to be understood . One is , that every Affirmative precept includes a Negative , and on the other side where any sin is forbidden , there the contrary vertue is injoyn'd : thus the Commandements are like the flocks of Engedi , every one bears twins . The Commandements are most of them negative , there being but two , the fourth and fifth , that are set down affirmatively ; yet he that has but a negative religion , will hardly be acquitted by the Law. 'T is not enough not to kill thy neighbour , not to steal from him ; but thy charity must be imploy'd in helping him , when he is in danger and in want : nor will it serve turn , that we do not worship images , nor take God's name in vain ; but we are bound to worship God , and to make a reverent use of his name . Another is , that where any duty is commanded or any sin forbidden , there the several kinds , degrees , causes , occasions , signs , circumstances , & whatsoever else belongs to that duty or that sin , are together with it commanded or forbidden ; as murder includes in it hatred , quarrel , and all manner of hurt . The expression indeed is scant , but very comprehensive and of large sense . The third is , ( which was partly toucht at before ) that in every command not only gross acts , but together with our deeds , our words , and above all our thoughts are consider'd ; it being God's prerogative to be a searcher of hearts , and God of all parts requiring the heart , and having erected there his judicatory , even our own conscience : and this was that great advantage of God's Law beyond all humane laws , that it orders the thoughts , and divides betwixt the joints and the marrow . 'T is not sufficient then to have a demure outside like the Pharisees cups and platters , but we must keep a clean inside : for God requires truth in the inward parts . And this is indeed the perfection , that Evangelical obedience aims at , sincerity , & the right ordering of our thoughts & desires is the highest pitch of Christianity , as giving God the great glory of his omniscience . A fourth may be this , that all Virtue consisting in a mean hath two extreams , on each side one , a vicious excess and a vicious defect , which both fall under the prohibition , though but one perhaps be named . The Atheist which owns no God at all , is as much a transgressour of the first precept , as the Polytheist , who has a multitude to pay his devotions to . Fondness may be as great an errour in love , as too much severity . Prodigality transgresses the bounds of a liberal disposition , as covetousness comes short ; when we are bid not covet that which belongs to another , it is not meant we should fling away what 's our own . Wherefore we must keep a middle road , take heed of being righteous too much or too little , we must neither turn to the right hand nor to the left . The fifth and last rule is this ; That the same Grace or Sin , the same good or bad act may in several respects , be reduc'd to several commandements ; as the eating of the forbidden fruit , and the disobedience of Lot's wife , &c. Indeed the whole circle & round of virtues , is like a gold-chain , where if you break off one link , you spoil the whole chain ; whence may have proceeded that note of St. Iames , That n he who breaks one Commandement , is guilty of all ; not so much because the Authority of the Law-giver is the same in the several commands , as by reason of that mutual coherence and dependence , which the Commandements have with one another . Most sins , are made up of a complication , and are like a bed of snakes enfolded together . To this head may be brought those sins which are of a transcendent nature , and are scarcely to be lodged properly and directly in any one precept , but seem rather to include the violation of them all : such as are Pride , Hypocrisie , Ignorance , malice , profaneness , sloath , with their opposite virtues , meekness , sincerity , discretion , charity , zeal and diligence , &c. And some other Beldam sins , which are the womb and outlet of other sins ; as presumption , despair , drunkenness and covetousness , which the Apostle hath branded as o the root of all evill : and their contraries , Faith , Hope , Temperance , contentedness , &c. which all seem to be accumulated habits , and so resolve themselves into many , if not most parts of the Law. Taking these rules along with us , we shall with the more ease take the just measures of each command in its full latitude ; for God's p Commandments , as the Psalmist has observ'd , are exceeding broad : Much matter deliver'd in few words ; for so it became the Majesty of the Law-giver to use plainness and brevity , to help the understanding and ease the memory of the hearers , and he that would to purpose understand the Law of the Lord , must meditate in it day and night , that so he may time his duties aright , and be like the tree planted by the river side , which bringeth forth its fruit in due season , and thus whatsoever he does shall prosper . GOD SPAKE . Three months after the children of Israel's departure out of Egypt , when they had pitch'd their Tents in the wilderness of Sinai , when they had fresh in memory that wonderful deliverance , which God wrought for them , in their passage over the red-Sea , from Pharaoh and his hoast , besides those many dreadful miracles which he had shown in Egypt , God mindful of the Covenant which he had made with Abraham and his seed , the Israelites being now in a convenient place , in a desert retired from the observation as well as the invasion of their enemies , strikes a league with them , that , if they will obey his voice and keep his Covenant , he will own them for his peculiar people , and upon their acceptance of these terms , after two dayes solemn preparation , the Divine Majesty came down , with Thunders and Lightnings and thick Clouds , and seated himself upon the top of the Mount Sinai in the midst of fire and smoke , with the noise of Trumpet , that the Mountain and the Camp both shook with fear , and whether by the ministry of an Angel , or rather by some other more immediate way , with audible voice , face to face pronounced the tenour and conditions of the Covenant , comprehended in the words of the Law. ALL THESE WORDS . Christ the second Person is called the Word , but he is the word begotten , as the Word is the immediate and essential issue of the Mind . The whole Scripture too is God's Word , that is , was by God inspired into the holy pen-men , they writing according to the dictates of the Spirit : whence that form of speech especially among the Prophets . Thus saith the Lord , and The Word of the Lord came unto me . But these Words God himself utter'd , which therefore call for the more heedfull attention , and awfull regard . If the Lyon roares shall not the beasts of the forrest tremble ; every word should sound in our eares like a clap of Thunder , & cause an Earth-quake in our bowels ; for the Highest hath utter'd his voice , even a mighty voice . All these words too ; which requires an universal obedience . We are not to pick and choose , but receive them all with a like readiness of Faith , as the clear manifestations of God's will. God at the first creation for every dayes work spoke , and it was done : Oh! that he would so speak to our hearts , that his Spirit may accompany his Word , and help us to doe , what he commands us to doe . O Lord , give us strength to perform thy Commands , and then command what thou wilt . SAYING . The Rabbins have a tradition or fiction , that God pronounc'd the Law twice over ; the first time with that hast , as if the whole Law had been but one word ; but at the second going over , leisurely and distinctly . Whereupon they say , that in this portion of Scripture the accents are upon every word doubled , to denote that double delivery , the one a note of speed , the other of stop and pause . This ( I suppose ) they gather from the two words here used , as if he spoke them in hast , and said them at leisure ; or whether they thought it fit the Law should be delivered twice by word of mouth , as well as twice written upon tables . Whether this were so or no , matters not much ; only it should be our prayer and endeavour , that they might be spoken over twice to us , to the ear first , and then to the heart , to the inward man as well as to the outward ; & though we have not the advantages of those terrours and dreadful circumstances , wherewith the Law was at first delivered , to prepare us with a prostrate humility and a devout reverence , yet let us imagine that we hear the trumpet sound to judgement , and awaken our attention ; and let us think we see the flames of Hell , & those everlasting burnings , whither the transgressors of this Law must be dispatch'd , and possess our souls with fear , and hearken what the Lord will say to his servants . The Preface . Had God surpris'd them with this terrible appearance , they might have been swallow'd up in their fears , and been lost in those dazling amazements ; therefore he gave them two dayes time to prepare themselves ; & here before he makes known to them his Law , he acquaints them with the Lawgiver ; and that he might put their affections into a suitable temper for so solemn an occasion , he makes an Introductory Preface , wherein he lays down the arguments of their obedience , taken partly from his power & Soveraignty , in that he is the Lord ; partly from his mercy and kindness seen first generally , in that relation wherein he plac'd himself to them , as being their God ; and more particularly discover'd in a late great deliverance he wrought for them , and that both in respect of place out of a strange country ; he had brought them forth out of the Land of Egypt ; and in respect of condition , out of a slavish and toilsom drudgery ; out 〈◊〉 the House of bondage . I Who now speak to thee from the midst of fire , out of the thick cloud , the fear of thy Fathers , Abraham , Isaac , and Iacob ; I that appear'd to Moses in the burning bush , cloathed with Majesty and dread ; I who have carried thee upon Eagles wings , and have brought thee thus to my self , to shew my statutes unto thee , and to make known my laws . Hear O Israel and fear and observe to do ; for I AM THE LORD . The maker of all things , the absolute Soveraign of the World , Iehovah , the Fountain of beings ; who give being also to my word and promise : there is nothing resists my will ; for my power is infinite : wherefore stand in aw and fear before me ; the subjection and homage of all creatures being due to me by right of creation ▪ all things are my servants , for from me and to me are all things : I spake the Word , and they were , & are created ; I made all things according to my good pleasure , and for my own glory ; and men more especially for my service ; and amongst all the sons of men I have chose you for my select people , for I am THY GOD by Covenant as well as by Creation , by promise no less then by providence ; I made my self known to thy Fathers , and engag'd my loving kindness to them and to their posterity after them ; I took a particular care of you , when you were but few in number , that the Nations about you might do you no harm : I supported you under your burdens in Egypt , and multiply'd you when you were sorely oppress'd , in so much that of seventy persons you are become a great people ; I have own'd you as my charge ▪ and have done wondrous things for you in the land of Cham , and HAVE BROUGHT THEE OUT with a strong hand and stretched out arm in the sight & pursuit of Pharaoh & all his hoast , who sunk in the midst of the red Sea , which divided it self to give thee passage dry-shod ; 'T was not thy own wit , nor thy own strength , that has brought about this great deliverance for thee , but it must be confess'd even to the astonishment of the heathen roundabout , that my wisdom contriv'd , and my power hath effected it by the conduct of my faithful servant Moses , who by my appointment & by the guidance of my holy Angel , has led thee OUT OF THE LAND OF EGYPT . Where thou wast by the tyranny of Pharaoh & his task-masters , cruelly dealt with , and slavishly imployed , having neither freedom of body nor of soul , deny'd all opportunityes of serving thy self or thy God , captiv'd amongst Idolaters , straightned in a q land of straits , in so much that thy number increasing , they sought to destroy thee by cruel edicts ; hating thee out of Antipathy , as a stranger and of another religion , and out of fear , because they saw thee grow numerous : wherefore after so many years captivity in a strange and Heathen Land , I have call'd thee forth to bring thee to a countrey of peace and plenty , flowing with milk and hony ; and above all , the Land of promise , and which , if you will be a holy people , will deservedly be stiled the Holy Land OUT OF THE HOUSE OF BONDAGE . Out of that prison from whence your sighs and groanes have oft pierc'd Heaven , out of that Bridewell , where you were kept to make brick , and raise huge piles , to be la●●ing monuments of your misery and the tyrants lust , without the allowance of any thing for your labour but blowes ; not so much as stubble affoorded , & yet your full tale of bricks required at your hands . Consider now at distance , what a sad life thou hast escaped ; the day spent in toils , and the night in complaints : the Nation kept under in poverty and disgrace , and none to relieve thee so much as with their pitty , but thy God , who have brought thee aside into this solitude , that I might make my self and my laws known to thee ; a favour ; which I have not shown to any nation besides ; that I may espouse thee unto my self , and make thee a Kingdom of Priests , and a holy people , if thou wilt obey my Statutes & hearken to my Law , which I am now proclaiming in thy ears . I am the Lord , that have right to command , and power to punish , and therefore fear before me . I am thy God , who have enter'd into Covenant with thee , and will reward those that keep Covenant , wherefore I exspect thy love . I have brought thee forth of Egypt from a sad bondage , where thou wast oppress'd with slavery and want , & shall provide for thee Libertie and plenty , and therefore I look for gratitude : and let all three , thy fear , thy love , and thy gratitude tye thee fast unto me the Lord and thy God , and thy mighty deliverer , and oblige thee to an attention and obedience to my Law. Now although this historical passage concerning the delivery out of Egypt be peculiar to the children of Israel ▪ yet the obligation and the force of the argument will reach all people whatsoever ; and the Preface is by Analogie , of as large and universal an extent , as the Law it self . For at Christ's death the vail of the Temple was rent in twain , and the wall of separation which distinguished the Iews ( formerly the only people of God ) from the rest of the nations ( who had been till then heathen , and as it were excommunicate out of the pale of the Church , ) was broken down ; so that all the nations of the world , are now engaged in Covenant with God , and have undertaken , and made a stipulation in Baptism , to be his people , and He to be their God. And this History is turn●d into Allegory , and denotes the salvation purchas'd by Christ , who hath redeem'd us from a spiritual Egypt , and the slavery of sin , and hath led us forth out of the regions of darkness , and the bondage of servile fears , to the inheritance of light , and the glorious priviledges of the Gospell . Besides if we take the deliverance in a temporal sense , who is there , that , when he recounts the several passages of his life , will not acknowledge God's gracious dealings , and his wonderful mercies , in providing for him in his wants , preserving him from imminent dangers and delivering him from his fears , and the evil consequencies many times of his follies ? so that if he have any ingenuity , upon so many instances of divine favour , and particular kindness , he must needs confess , that God is the Lord his God. These words may be look'd on also more particularly to relate to the first Commandement , not only as an indication of him , whom we are to own , as our God ; but as a reason too , why we should own him . Nor will it so have the less influence upon the other Commandements , since all religous duties depend upon the knowledge and fear of God ; and Atheism is that root of bitterness , from whence all transgressions spring : for . i The fool hath said in his heart , There is no God , and then it follows , They have corrupted their way , they have done abominably . The first Commandement . THOU SHALT HAVE NO OTHER GODS . Thou shalt not follow the example of blind Pagans , and entertain a multitude of gods , nor pay that devotion to any of the creatures which is due to the creator alone ; nor set up in thy heart any thing in opposition to me , or give thy self up to the obedience of any lust , nor hearken to the suggestions of Satan , nor be rul'd by the vanity of this wicked world , nor turn Atheist and live without God in the world ; but shalt acknowledge me the only one God in three Persons , and shalt learn to know me , the Infinite , Almighty , Everlasting , and Ever blessed God ; & shalt fear before me , and have thy thoughts taken up with the meditation of my Nature and my Will , my Word and my Works : and shalt admire me in my Attributes , & obey me in my Commands ; thou shalt set me alwayes before thee , that thou mayst walk in my wayes ; thou shalt perform to me that Homage , as is due by right of creation ; thou shalt observe my providences , stand in aw of my Iudgements , and have regard to my mercies ; nor shalt thou ascribe whatever befals thee to chance or fortune , to thy own wit or strength , but look on all events as the contrivances of my wisdom , and the effects of my power ; Thou shalt bear a love to my name , and take thy delight in my Law ; Thou shalt give up thy heart to me , and serv me with truth in the inward parts ; Thy understanding shall be busily imployed in feeling after me , and finding me out , according as I have made manifestations of my self , in my word and in my works , and shall guide thee by the dictates of my holy Spirit . Thy will shall be enclin'd to a perfect compliance with my will , according to the rules of Holiness and Righteousness , and thy affections shall be wholly carried out to me as to their proper & only object ; Thou shalt believe in me , and put thy trust in me , and love me , and love those that doe love me , and hate those that hate me , and what I hate with a perfect hatred Sin ; thou shalt rejoyce in my favour , and delight thy self in me ; nor shalt thou take any occasion of sadness but from my displeasure , and let fall thy countenance when I hide mine ; thou shalt meekly submit to my disposals , and burn with zeal for my glory ; thy soul shall cleave fast unto me , and thou shalt serve me faithfully all the dayes of thy life ; Thou shalt behave thy self alwayes as in my presence , and shalt have respect to me , and be afraid of doing any thing that may offend me , in the deepest retirements of thy most private thoughts , for all things lye open and naked before me . BEFORE ME. This is added to shew God's Omnipresence , as a grievous aggravation of the sin , that the setting up another God , though never so secretly , though never so much out of the sight of men , will be a down right affront to the searcher of hearts , to God who sees in secret ; and that he will not indure the competition of any rival , for he alone is the God that made Heaven and Earth , and whatsoever else fond superstition has found out for the object of worship , is either the work of his hands , or the work of mens hands . This circumstance may justly affright us into a great circumspection and wariness , for the ordering our thoughts and composing our desires , of setling our spirits and governing the inward man , since God's all piercing eye is upon us , & he understands even our thoughts afar of . Some Interpreters render it . s Beside me . And this though it be not so Emphatical as the other particle , yet it more plainly infers the affirmative part of the precept , i.e. Thou shalt have no other Gods , but thou shalt have me for thy God. The Hebrew affords a pretty note from the Syntax , t the Verb being of a different number from the Noun , that Singular and this Plural , as if it would be a solecism and irregular construction , to own more Gods then one , since there can be but one Infinite , one first cause , one supream ; and if we should fancie a Pluralitie of Gods , in a coordination , the one would bound , and hinder and countermand the other ; and if we fancie them in a subordination 't is only the highest is God , the rest are no Gods. There are indeed ( v as the Apostle sayes ) Gods many , and Lords many , i.e. such as are called Gods , titular Gods ; yet we have but one God , the Father , of whom are all things , and we in him , and one Lord Iesus Christ , through whom are all things , and we through him ; for as he said immediately before . We know that an Idoll is nothing in the world , and that there is no God but one . If now we would but search into our selves , and make inquiry into our hearts , how little ( I fear ) should we find of God there ? How full should we see our selves of superstition & prophaneness ? Having plac'd worse things in God's stead , then any of his own creatures , which was the folly of Heathenism ; setting up self in the Throne , serving divers lusts and pleasures , preferring every vanity before him , making our Belly , our interest , our sport , our sin , our God. Setting not his fear before our eyes , nor living at all to his glory ; and in short , being by profession indeed , Christians , but in conversation , Atheists , who know that there is a God , & yet glorifie him not as God , so that we may justly make use here of the Churches Prayer , Lord have mercy upon us , and incline our hearts to keep this Law. The second Commandement . The first prescribes the object of our worship , and forbids a false God ; This regulates the manner and way of worship , and prohibits a false service of the true God. And herein the confidence of the Roman-Church is to be admir'd , which to defend its Idolatry , fears not to commit sacriledge , and casheirs this Commandement from being one of the ten , thinking they make good amends , by as absurdly parting the Tenth , as they have audaciously remov'd this . And what they say for themselves , that they doe not worship the Image it self , but God at , or by , or through the Image , and that the service is transient to the Idoll and terminated upon God , is no more then an ingenuous Idolater of Heathen Rome would have said ; seeing no man of understanding could be so blockish , as to pay the civility of his devotions to a log of wood , or to an Artist's phantasm , and caress a dead thing ; but they surely meant their Adoration to the Deity represented and understood by that gross resemblance . Possibly the vulgar sort lookt no farther then the Idoll it self , which may ( I suppose without breach of Charity ) be thought of a great part of the Laity amongst these Christian Idolaters , whose Ignorance is the mother of their Devotion , who if they knew God better according to the first Commandement , would not worship Images contrary to the second . This Commandement hath two parts , an Explication , and a Reason ; The explication first of the object what is meant by Idoll , set down in two terms , Graven Image , or any likeness , amplified by Induction or a particular enumeration of things in Heaven above , in the earth beneath , or in the water under the earth , which are the three great parts of the Univers , wherein all things are contained : by this means leaving no evasion for Idolatry , no thing , no place unnam'd , that might be abus'd to such a purpose . Secondly of the Act , what the making to ones self means , and that in two terms too , Bowing down to them , or Adoration , and worship or service , For so the word in the original expresses it , forbidding the Dulia the lower worship , as well as the Latria , the higher , and voiding that idle distinction of two sorts of religious worship . The Reason is fetch'd from the nature of God , represented here by four attributes , His power for he is a strong God , so the Hebrew word El signifies , and so the Septuagint render it . His jealousie ; He is a jealous God. His Iustice , demonstrated in his vengeance upon sinners ; And his mercy , that he deals kindly with the righteous ; where he aggravates the guilt of the one , and heightens the respect of the other , by the title he gives them ; Those he stiles his enemyes and haters , i.e. those which transgress his Laws , especially this : These his friends and lovers , to wit , that keep his Commandements . And he is just and merciful not only to them , but to their posterity after them also , yet with this difference that his vengeance stops at the third or fourth generation , but his kindness propagates it self to thousands . THOU SHALT NOT MAKE UNTO THEE . This do's not then simply forbid making Images or pictures , nor condemn the Art of the graving toole and the Pencil , as if carving and painting were sinfull employments . Statues and Pictures may be had for civil use , i.e. for ornament , for memorial or some historical representation ; but the religious use of them is forbidden , so as to set them up to worship , as Nebuchadnezar gave order for his Image , and as the Israelites caus'd Aaron to make them a calf , which whether they had from the Egyptians practice , or transcrib'd from the copy of the Tabernacle , where the Cherubs were in the same shape , it was so provoking a sin , that u Moses in zeal broke all the Commandements in pieces to see them break this one ; yet these Cherubs and other pictures , in all manner of curious work , were in the Tabernacle and afterwards in the Temple , without scandal ; for 't is not the Image but the Image-worship that God is offended at . ANY GRAVEN IMAGE OR ANY LIKENESS . The former word is of a limited sense , but this latter is so general as to denote all pictures , or resemblances whatsoever , whither carv'd , and cut out , in wood or stone , or cast in brass or other mettle , or limn'd and drawn in colours , or interwoven and embroider'd in cloth , or whatever other way art and fancy can find out . OF ANY THING THAT IS IN HEAVEN ABOVE . The Sun , Moon and Stars , such as the horses of the Sun , ( we read of , ) and the star of Remphan , and w Diana of the Ephesians ; or in the highest heavens , Saints and Angels , blessed spirits . OR THAT IS IN THE EARTH BENEATH . As trees , groves and high places , herbs , as those of Egypt worshipped their leeks and onions , birds and beasts it being the heathen fashion ( x as the Apostle too observes it ) to change the glory of the incorruptible God into such unworthy similitudes . Or men themselves , though a diviner creature , whether living , as Herod was ador'd ; or dead , it being a common use , to canonize those after death who deserved well in their life ; nay even the worst of Tyrants , that have liv'd the prodigies of mankind , have had a fear and reverence survive them , so far as to have their names consecrated , and get the opinion of divinity , after their deaths . OR THAT IS IN THE WATERS UNDER THE EARTH , as fishes , Sea-monsters , such as y Dagon . for the mistaken devotion of the poor Heathens fill'd all the Elements with imaginary Deities . Nor did Heaven ; Earth , and Sea , afford room enough to their busy fancy , but they have searched Hell too , for some what to worship , and the Divel himself has not escaped the base flatteries of men : The Indians to this very day worshipping him , and perswaded by those frightful apparitions he makes , to think that their devotion is not misplaced ; nor is it much wonder , when his instruments , grand Usurpers and Impostors of the world , have been own'd by abused people , into a divine esteem , and honoured with blasphemous Idolatry . THOU SHALT NOT BOW DOWN TO THEM , by prostration of thy body , falling flat on thy face , or bending thy knee , shew them any respect , as the manner was to worship Baal i.e. the image of Baal , for so z the Apostle renders it , Baal or Belus himself having been a great Prince , and for his magnificence and great atchievements , consecrated by his country-men to divine worship . NOR WORSHIP THEM or NOR SERVE THEM , for the a other word is more frequently us'd for worship ▪ thou shalt not give them any honour , nor wait upon them with any attendance , but look upon them as they are in themselves , as dead liveless things , that cannot help themselves , that have eyes and see not , &c. Thou shalt not offer to them sacrifice , nor do any other act of service as belongs to God's worship ; And 't is strange to consider how furious even the Israelites were grown , in their Idolatrous practises , when they caus'd their own children to pass through the fire to Moloch , performing that to the Divel , which Abraham was not permitted to doe to the true God. Where we see the difference betwixt true Religion and Idolatry , that God restrains his servants , from those austerities which he might require , but the Divel puts on his worshippers upon the most bloody , and unnatural cruelties . Thus Baal's priests , and b some others were instructed to cut and slash themselves , and as it were offer up themselves , an unreasonable service . Thus far the precept , now follows the reason of the precept . FOR I THE LORD THY GOD AM A STRONG GOD ; or as the Septuagint and Vulgar read it , I am the Lord thy God , repeating that double obligation which was used in the Preface , taken from the power of God , and his goodness . That he is a strong God , implyes how much he differs from any Idol , for an Idol is nothing in the world . God is El , but these Idols are Elilim , Gods of no force and of no worth , and Gelilim , dunghil gods . The Divel at best ( which is one of his dreadfullest titles ) is but Beelzebub , a god of flyes , but God is the Lord of Housts . 'T is God's usual challenge to these Idols that rob him of his worship , when he tells them that he made Heaven and Earth , and they sorry things were themselves made by the hands of men . The Prophet Isaiah has in a hansom Irony , put Idols themselves out of countenance , chap. 44. a place worth the turning to , for any one that is in danger of being tempted to sottish Idolatry . IEALOUS Who will not part with his honour to another that will be loved without a rival ; and though he despise not a broken heart , yet will not accept a divided one , but will have all or none ; and which is the effect of jealousie , when he finds the affections goe astray from him and wander after other loves , he turns his extreme love into extreme hatred , & those flames burn into rage . 'T is an Allegorie God often delights to use , comparing his Church , ( his beloved ones ) to a spouse or betrothed wife & himself to a kind but jealous husband . Idolatry he accounts disloyalty to his bed , and frequently expostulates with his people for their going a whoring after their own inventions , and their spiritual fornications , and threatens a Bill of divorce , yet so that upon the Harlot's return and amendment he will receive her again into the embraces of his love . There are two qualityes in jealousy , which render it terrible ; that 't is very watchfull , to find the offence ; and as revengeful , to punish it . And these the more dreadfull in God , in that his knowledge is infallible , his power irresistible , and his vengeance unsufferable . And if God allow'd such c cruel tryals to the bare surmises of men , to prove the fidelity of their wives ; how will the cup of his wrath rot the thighs , and the wombs , the posterity ( I mean ) of Idolatrous worshippers , that provoke him to jealousy with their abominations ? VISITING . A word taken from the manner of Magistrates dealing with offenders , who first goe with a commission to examine and enquire into the fact ; to show God's leisurely proceeding to sentence ; as in the case of Sodom , he went down to see whether the sin was according to the cry ; and so before , came down to view the tower of Babel , and take a judicial cognisance of the bold attempt of the builders , before he confounded them and their language . He visits then in judgement , when he comes to punish , and to afflict for sin : whence 't is usual to say of the plague or any grievous sickness , it is Gods visitation . THE INIQUITY . If an iniquity will not scape , what will become of gross transgressions ? And if children must smart for the iniquity of their parents , what judgements are prepar'd for an Idolatrous posterity ? what penaltyes must the parents themselves , ( who are wilfull transgressors , and Idolaters ) expect to undergoe ? Thus the words afford a gradation . OF THE FATHERS . Mens sins doe not dye with them , but survive ; and the wicked man leaves a sad legacy to his relations , and makes divine vengeance his executor . So much is posterity concern'd , in the virtues or vices of their Ancestours , that according as the fathers are good or bad , so the children are to inherit a blessing or a curse . Happy are those children , who can challenge a share in God's favour , by their interest in their Father's Covenant with God ; and as unhappy that family , which hath God's wrath intail'd upon it , by the wickedness of a progenitour . What load of judgement is to fall upon the latter ends of the world , when not only our own sins goe over our head , as a burden too heavy for us to bear but the iniquityes of former times are also added to the heap . UPON THE CHILDREN . This procedure seems to thwart the rules of Iustice ; if the fathers eat sour grapes , shall the childrens teeth be set an edge ? God himself has d other where disclaim'd this course . The son shall not bear the father's iniquity , nor the father the son's , but the soul that sins , that shall dye : it must be an extraordinary offence needs , that puts God upon such an extraordinary way , that makes him involve posterity in the calamity of their predecessour's guilt . 'T is answer'd , & the e 〈…〉 speaks it plain , that 〈…〉 is conditional , and supposes the children to tread in the steps of their fathers ; and then it will be but just that , if the sin run in a blood , the punishment should descend too , And indeed the Text affords this answer ; for though we render it of them that hate me , the f Greek is more close to the Hebrew , to them that hate me ; to intimate , that only those children shall suffer for their father's Idolatry , who practise it themselves ; And 't is commonly observed , that children rather become worse then their parents then better , by adding their own personal wickedness to that which they draw from their loyns ; besides the great advantages , which domestick examples have , powerfully to recommend any vice to childrens imitation . This then will be no more then what we doe to young wolves , whom we execute not only for the mischiefs the old 〈…〉 for a mischievous nature of their own . Thus treason to a 〈…〉 the blood of the whole family down-ward , and Idolatry is no less then high Treason to the King of Kings . Another answer is , that temporal afflictions are here meant , which many times lay hold upon innocent persons , for the guilt of their relations . For we must not suppose , that all are wicked who appear wretched , seeing that Innocence may be exercis'd with the miseries of this life , which will be acquitted from the torments hereafter ; justice so contriving it , that the fathers shall see themselves punish'd in the affliction of their children . TO THE THIRD AND FOURTH GENERATION . Gods glory is so much concern'd in this Commandement , that upon the violation of it he gives the reins to his fury , and vengeance reaks it self upon the offender , and those that belong to him so fiercely , that the children unborn shall rue it . Upon other occasions he thinks it enough , g to bring the delinquent himself to punishment ; but in this , the whole family lyes at stake , and his anger , as if he had design'd them immediately for Hell-fire , burns from generation to generation . One will not afford fewel enough for wrath , nor sacrifice sufficient for atonement ; nor will the Three Persons of the God-head , whose Majesty is wounded by Idolatrous worship , be contented with two ; but there must be a third generation to satisfy the injured Trinity ; And because the sinner may live to see his great grand-children , there shall be added a fourth , in the sight of whose miseryes he may suffer . Thrice then and four times i.e. compleatly and fully accursed , are Idolaters . The meaning may be too , that judgement may sleep a while and forbear , till one or two generations are over ; but God will awake , and pursue , and overtake the sinner , at the least in his third , or fourth generation , and account with him in his posterity . OF THEM THAT HATE ME. And who those are , the opposition will shew ; for who are those that love God ? ' ris added by way of explanation , Those that keep his Commandements , who are those that hate him then , but those that break them ? A Character which he particularly fixes upon Idolaters , as if this Commandement were most dear to him , and he had no enemyes but those that wrong him in his worship . AND SHEWING MERCY . This looks like Sun shine after a storm ; As God's justice deterrs from evil , so his mercy invites to good . The command is temper'd & mixt with threat and promise , which though it come last of the two , is not the least ; but what it wants in the hast of proposal , it has in the proportion of its extent ; for whereas justice reach'd but to three or four generations , mercy spreads it self . UNTO THOUSANDS . i.e. thousand generations ; or else it do's not answer the third and fourth of the threat . How merciful an expression this to stretch out mercy for many centuryes of years , for some hundreds of generations beyond the end of the world ; h for by computation Adam himself in strait line cannot be conceiv'd to have so many generations descending from him , when three fourteens i.e. fourty and two generations make up the whole Genealogie of Christ , up to Abraham ; and from Abraham upward are not very many . This was to shew the Infinite excess of his mercy over his Iustice , even to a boast , which will be made good too ; for if God's servant have not generations enough to be partners with him in glory , his own glory will receive the greater additions , and himself inherit the blessing , which would have been due to his posterity . OF THEM THAT LOVE ME , AND KEEP MY COMMANDEMENTS . Or as i the Hebrew has it , and the Greek renders it , To those that love me ; seeing that the children of the Godly forfeit their share in the promises , if they be not godly too , and their wickedness makes them uncapable of a blessing ; k as God himself has declar'd it : For Heaven is indeed an inheritance , as God the Father of mercyes of his free grace bestows it ; but 't is a purchase too , as we are bound to strive to enter , and to work out our salvation . Yet 't is true in a temporal sense , and observation will make it good , that the wicked children of godly parents have some what extraordinary providence attend them in this world , and 〈◊〉 much 〈…〉 for their fathers 〈…〉 God 〈…〉 tender of their concerns , 〈…〉 for his , and 〈…〉 promis'd , that it shall be well with those that fear him , and with their 〈◊〉 after them . He owns them here as friends , and will not forget them in their relations , but will shew them all the kindness , which the● are capable of . And thus the Israelites in their distresses thought it a great argument in their Prayers to plead with God , not the merits , but the memoryes of their fore-fathers , Abraham , 〈◊〉 and Iacob . What better portion can a loving father provide for his children ? what greater legacy of love leave behind him , then God's favour , and 〈◊〉 est in divine mercy ? Who are those God here calls his Lovers , his Friends ? those 〈◊〉 keep his commands , that observe his precepts . For indeed friendship consists in the union of minds , and the compliance of wills : And 't is the nature of love to seek by all means to please the party loved , and not to cross his desires or give him any offence . This is the true mark of our love to God , if we are carefull to keep his commands , to doe what he would have us doe . And who would not love God , that loves himself ? and seek his friendship , who is so ready to engage his kindness to us and our heirs for ever , and requite our love a thousand fold ? This reason , as it contains a threat and a promise , and is grounded upon the Iustice and mercy of God , is common to all the Commandements ; but is peculiarly annex'd to this , as that which God takes the greatest care of , and is most jealous of the breach ; and it may justly occasion our wonder , to consider that notwithstanding God's strictness in propounding the command , and his severity upon the breaches ; yet his own people have been ever forward to run into Idolatry , and to take example from those very nations , whom they themselves for this very sin , have by God's command rooted out of their land and country : So that it should seem there was but too great reason , why this reason should be set particularly to back this command . The meaning of the precept is this . Thou shalt not make use of any Image , whether graven of whatsoever metall , gold or silver ; or cut out of stone , or carv'd in wood , or fashion'd in wax , or what other material soever , or any picture drawn or pourtray'd in cloth , paper , &c. or any likeness and resemblance of any creature in the whole world , for a religious purpose , in the way of worship , upon any pretence . Thou shalt not worship the work of mens hands , or the work of their brains , neither Image nor imagination ; none of my creatures , much less any of thine own . Thou shalt neither worship them , nor me by them ; but shalt consult my word , and fetch thence the rules and wayes of worship ; Thou shalt not be led by the example of Heathen-people , whose ignorance of me may be some excuse to their Idolatry , to follow their practises , and turn my glory into the likeness of any corruptible thing . The Sun and Moon and Stars above thee shall not dazzle thy mind by their lustre , so as to forget me , and pay that homage to those glorious lights , which is due to me , who live in unapproachable light ; The trees and springs , bread and wine , and other blessings of life , shall not for their usefulness and for that helpful virtue , which I their Creator have put into them , win so much upon thy affections , as to asscribe that honour to them , which belongs to their Maker ; nor shall the wonders of the deep , and the prodigious secrets , which I have laid in the womb of the seas , swallow up thy admiration , so as to drown that respect which thou oughtst to have for me ; the sight of whatsoever excellency , or convenience , or dreadfulness in any of the creatures , shall but serve to give thee an occasion of magnifying my glorious perfections , and goodness and power ; not to fix thy devotion upon them ; for I commanded and they were made for my own glory , and for thy use , not for thy worship ; The Angels thou shalt respect as my messengers , and receive my errands with reverence , but shalt not by worshipping them make them my fellows ▪ The Saints who now rest from their labour , and have left thee their examples of a holy life , thou shalt remember with thanks and endeavour to imitate , and thus make them the object not of my jealousy , but of thy l emulation . The evill spirits shall not fright thee into religious observance , being able to doe no more hurt then I let them ; Thou shalt not with base flattery Idolize the persons of men , whether they be Good or Great , but carry a respect subordinate to me ; In fine , Thou shalt not set thy affections , and respects upon any thing , so as to make it an Image of jealousy . Thou shalt not fall flat on thy face before any creature , or its resemblance , nor bow thy knee nor kiss thy hand , nor make any other sign of adoration , nor pray to them , or before them , or use any other gesture of worship , however thou mayst pretend to direct thy intention ; nor shalt thou pay them any religious service or attendance , by building groves , temples and altars , by making priests , and appointing sacrifices or any other rites . But thou shalt worship me the Lord thy God , and me alone shalt thou serve , in body as well as soul ; for I am the Creatour of both ; and though I am a spirit , and am to be worshipped in spirit and in truth , yet your bodyes also shall be temples of my holy spirit , & I will be sanctified in them in the use of such holy rites and Ceremonies , as I have appointed , & shall hereafter appoint in my word and by my Church ; that all things in my service may be done decently , & in order . Thou shalt therefore worship me according to my appointments , come to my house in my fear , & behave thy self with care and reverence in the holy place , whilst thou art in my presence , in the performance of all religious acts , and shalt bow down to me , & kneel before the Lord thy Maker . Thou shalt not consult with witches , or use other unlawful means , nor shalt thou regard sorceries , or any superstitious observances . Lastly , thou shalt give thy self up wholly , both in body , soul and spirit , to my worship , and shalt dedicate thy self so to my service , that thy body also may become a Temple of the holy Ghost . And all this thou must be the more carefull of , that thou mayst not deprive me of that homage , which I expect from thee , and give away my glory to another , when thou considerst my jealousy to observe such indignityes , and my power to avenge them ; the severity of my Iustice in punishing Idolaters and their posterity after them , and the multitude of my Mercyes to them and theirs after them , who have a respect for me , and a care to keep my commands . Now if we would take notice , how full the world is of Idolatry , when neer three parts of four in the whole habitable world are Mahumetans and Pagans ; and the greatest part of Christianity is ingag'd in Image-worship ; what cause have we to fear the severest judgements of a jealous God ? How guilty has this Land of late been of the basest Idolatry , in the blasphemous addresses to usurping powers , and imputing the villanous artifices of wicked men , to the holy Spirit of God ? How have schisms , like armyes of locusts over-spred , and eat up the Churches of God in these Nations ? every one severally inventing fal●● wayes of worship , and setting up th●● abomination of desolation . How has Idolatry and Antichristian doctrine prevail'd amongst us , and been eagerly ▪ assisted by a seeming opposition ? How many Corahs , Dathans and Abirams , have been own'd & follow'd by giddy multitudes , that have offer'd strange fire , and maintain'd rebellion against the sacred orders , and institutions of the Church ? What credit hath Sorcery , and Astrology , of late years , gotten , that many have forsaken their own prudence , and God's providence too , and given themselves up to a lying spirit . How is Self and Sin made the great Idol of all our devotions , and how do we every day provoke God to jealousy with our lusts ? Sure then we have great reason to pray in the Churches words , Lord have mercy upon us , and incline our hearts to keep this Law. As the second gives order for the carriage of our Body , so the third sets down a rule for the chief part of the body , the Tongue ; That prescribes postures , This regulates our speech ; That takes care for Gods Worship , This for his Name . It likewise consists of two parts , the Precept it self , and the Reason of the precept . THOU SHALT NOT TAKE , to wit , into thy mouth ; thou shalt not mention & make use of God's name in thy ordinary discourse : And more particularly , thou shalt not swear , as the three m Eastern Interpretations have it exactly to the Hebrew phrase ; for to lift up God's Name , signifies to swear ; and so in the 24. Psalm , He that hath not lift up his soul to vanity , is expounded by the words immediately following , That has not sworn deceitfully . THE NAME OF THE LORD THY GOD. God's Name is here put not only for those appellations , whereby he is distinguish'd , but for the divine Attributes also , for his Word and his Works , and all other discoveries , which he makes , of his Essence , power , wisdom , goodness , as has been said before in the first Petition of the Lord's Prayer . IN VAIN . Idly , to no purpose , n rashly , upon every slight or silly occasion , in common talk , or in any frivolous matter , without due reverence and heedfulness ; or o falsly , in the defence and justification of a lye : and thus the word in its latitude includes the three qualifications of an Oath , that it be made p in judgement , in justice , and in truth . The reason follows , FOR THE LORD WILL NOT HOLD HIM GUILTLESS , THAT TAKETH HIS NAME IN VAIN . i.e. He will not q clear and acquit him , and let him scape unpunish'd , that shall dare to call the all-knowing . God to witness a lye . Two Observes that word Iehovah or Lord helps us to ; as having a double Emphasis ; One is , that however a false or a vain swearer may pass , as to the notice and penalty of humane Lawes , God will find out the offender and punish him . Another is , that it is said here only , the Lord , whereas before , 't was said the Lord thy God , to shew that perjury and rash oaths are sins of that nature , that God will not only punish his own people for , but even the Heathens and Infidels , whose Lord indeed he is , but he is not their God. And Heathen story is full of such examples , wherein the breach of oath has been constantly followed with remarkable vengeance . And that is intimated in that negative threat , which signifies more then it speaks out , He will not hold him guiltless ; meaning , that he will most certainly punish . The sense of the Command then is this ; Thou shalt not use my Name upon a design of cheat , and to cover a lye ; thou shalt not forswear thy self by calling me to witness a known falshood , and thus call some heavy vengeance upon thine own head : But thou shalt , when thou art call'd by the Magistrate thereunto , bear faithfull witness to the truth which thou knowst , and shalt make good thy promises . Thou shalt not blaspheme my Name , by rash and needless oaths , nor upon every mean & paultry occasion make mention of it ; but shew a reverence and a regard to it , and take it into thy mouth with solemn care and weighty consideration . When necessity so requires , and Authority commands , for the decision of strife , and to put an end to controversie , thou shalt swear by me , and by me alone , who onely know the secrets of hearts , and am able to avenge the falshood . Thou shalt have an awfull respect for every thing that belongs to me ; thou shalt peruse my word with diligence and attention , reading , and hearing , and meditating in it day and night ; It shall never depart out of thy mouth . Thou shalt honour my Ministers the Preachers of my Word , & the dispens●rs of my holy Ordinances . Thou shalt magnifie and praise my Name in the remembrance of all my wondrous works . Thou shalt take notice of my Iudgements and my mercyes , and in all events , speak well of my Name , and whatsoever falls out in the affairs and interests of the world to say still , the Name of the Lord be praised . And to conclude , Thou shalt walk in my fear , in thy distress call upon my Name , be frequent in Prayer , and in praise , lift up thy heart and thy voice to me who hear in Heaven , and so order thy conversation , that thou mayst not cause my Name to be evill spoken of ▪ but shalt live suitably to thy holy profession , that all that see thy good works , may glorifie me , and by thy example may be taught to love and fear my Name . Let us but take a view of our selves , and see whether we are such as the Lord will hold guiltless . Have not we taken the Lord's Name in vain , when generally it has been used as a stale to base interest , and a cloak for hypocrisie and tyranny ? when our Pulpits have prefix'd the Name of the Lord to the blackest designs , and those who would be thought strictest in prosessing the Name of the Lord , have set on foot rebellion , under the title of the Cause of God ? when there has been such breaking of Oaths , and making of Covenants , against the Laws of God and man ? In so much that for our swearing backward and forward , as the villany of these late times has taught men to doe , we may justly be term'd the perjur'd Nation ? when our orthodox teachers have been thrown into corners with indigence and contempt , that the basest of the people might fill their hands , and become Priests to a Tyrant's interest ? when prosperous villany has been bless'd in the Name of the Lord , and suffering Innocence has been impleaded as guilty ? when swearing is in so much credit & is look'd on as the Character of Greatness , and rash oaths have the reputation of Gallantry ? when we that have the Name of God call'd upon us , live unworthy of that calling , & make his Name be evill spoken of ? O! let us pray as the Church has taught us , Lord have mercy upon us , and incline our hearts to keep this Law. The fourth Commandement . The third was the rule of our words , the fourth of our works , and that which is consequent to them , rest . That teaches us holy talk , This instructs us in holy walking for so our Church-Catechism has resolv'd the sense of this Command , to serve God faithfully all the dayes of our life ; so that 't is not the seaventh day onely , but all seaven , that we are to serve God in . He that would serve God well on the Sabbath in a holy rest , must first serve him in his week's labour , and doing the work of the six dayes well . The second and third concern the Manner of his worship , This more especially the Time. It hath also , as the other two had , two parts ; the Precept and the Reason of the precept . The precept is attended with a large explication , what is meant by Sabbath , and what meant by Keeping it Holy. First we may take notice of the extraordinary manner , wherein it is deliver'd ; 't is usher'd in with a Memento ; Then what is to be remember'd ; the Sabbath and the Sanctification of it : Then follows the explication , What is the Sabbath ? by Opposition first to our dayes of work , the other dayes of the week ; six dayes shalt thou labour and doe all thy work , which indeed is precept too , as well as concession , no less a Command to oblige us to diligence in our calling , then a Grant to give us leave to follow it . And the injunction is twofold , that we labour , take pains in our imployment , set our selves a work ; and that we finish and make an end of our business , and doe all that we have to doe . Then secondly by Position , which punctually sets down the day , But the seaventh day is the Sabbath . What is it next to Sanctify the Sabbath or keep it holy ? To doe no work on that day , nothing of our ordinary imployment , wherein the strictness of the Command appears , that all of the family as well as the Master , all of the city as well as the Magistrate are concern'd , being set down here by name . Thou master and mistress or magistrate , or whatever governour ; and thy natural dependencies , thy son and thy daughter : and thy acquired relations , whether by Covenant or hire , thy man●servant and thy maid servant ; or by purchase and possession , thy cattle ; or by sojourning , the stranger that is within thy gates . The reason is taken from God's own example , whereof we have first the Narration , how he made all things in six dayes and rested the seaventh ; and then the Design of his so doing , that he might appoint the Sabbath , wherefore he blessed the Sabbath-day , or ( as the Septuagint have it ) the seaventh day , and hallowed it . REMEMBER . We are too apt all over to forget our duty ; wordlings especially in the pursuit of their earthly concernments , would scarce make a stop at the Sabbath , and therefore this Command summons them with a particular Alarum ; a word of much weight , in the Hebrew Idiom , where the r Verb should be twice repeated , Remember to remember ; i.e. be sure by all means to remember ; and denotes the former old custom of keeping the Sabbath , even from the beginning of the world , and therefore presents it here as an ancient institution , to be remembred . And it quickens our care , not only for the observation of the day when it comes , but for our preparation for it , before it comes ; we must think of it all the week afore hand , and provide for it , that nothing may divert us from the celebration of it . THE SABBATH-DAY . A day of rest and leisure from the works of our ordinary calling , that ceasing thus from our earthly affairs , we may have opportunity to meditate on heavenly things , and lift up our souls , from the cares of this life , to the contemplation of those joyes & gloryes , which those that serve God shall have in the world to come , where there shall be an everlasting Sabbath . TO KEEP IT HOLY . To set it aside wholly for the service of God , in publick , by Prayer , reading and hearing God's Word , serving God in the solemn assembly ; & in private , by meditation and study of God's Book , and other holy exercises . We are to remember both the day , and the keeping the day holy : some are ready enough to remember the Sabbath , as a time of leisure , out of carnal indulgence , but they are not so ready to remember the duty of the day , to keep it holy , and improve it for spiritual advantage . SIX DAYES THOU SHALT LABOUR . This as it declares the precept , so it shews the equity of it , if God allow us six , we should not grudge him the seaventh ; Besides , it has the force of a command , and is deliver'd in the same manner as the other Commandements , Thou shalt labour . He that 's idle all the week , has no right to the Sabbath-rest . He that 's careless in doing his own work on the six dayes is unfit to be imployed in God's service on the seaventh . The s word many times hath a peculiar signification , for the service of God , and thus it will inferr , that every day is a Christian's Sabbath , and he is to be doing God's work , even when he is doing his own . AND SHALT DOE ALL THAT THOU HAST TO DOE . Dispatch all thy business , and leave nothing undone against the Sabbath , that thou mayst be wholly vacant , and have thy thoughts as well as thy body at rest , and , thy mind free from all distractions of worldly cares , thou mayst have nothing else to think upon , but the worship of God. This calls upon us for diligence in our callings , that we must not doe our work by halves , but go thorough with it ; And it gives a Typical intimation too , that we would in this week of our mortality set upon and accomplish the necessary work of Repentance , Faith , and Obedience ; that we may have all our accounts clear'd e're the eternal Sabbath come upon us , when , if we have left that work undone , we shall have no time allow'd us to go on with it ; and bring it to an end . BUT THE SEAVENTH DAY . This is the Ceremonial part of the Command , but that a seaventh should be kept is Moral . For the Iews in memory of the Creation , were to observe the seaventh Day ( which with us is Saturday , ) as their Sabbath , whereon God having made all things , rested ; But Christians in memory of a greater work , of Redemption , led by Apostolical practise , have constantly observ'd the first day of the week , to wit , Sunday , as their Sabbath , whereon our Saviour rose again from the dead , and shew'd himself to his Disciples . Another difference betwixt us is , that we are not obliged to that Iudaïcal strictness , but are allow'd a chearfull freedom , yet not so as to make it a day of pastime , for it follows that it is THE SABBATH OF THE LORD THY GOD , as appointed by him ; or s To the Lord thy God , as dedicated to his especial service ; a day , wherein thou art to contemplate the works of the Lord wrought in the Creation , and the mercyes of thy God , shown forth in thy Redemption ; a time set apart not for thy business , much less for thy sport , but for God's glory , and publick worship ; to be spent wholly in performances of holy dutyes . IN IT THOU SHALT DO NO MANNER OF WORK . Nothing of common drudgery , of thy ordinary vocation , of thy weeks work ; none of thy work ; for it 't is not meant that we should sit still and doe nothing : but works of piety ; as going to Church , and the Priest's offering their Sacrifices in the Old Law , &c. are God's work ; and works of necessity , as provision of food , &c. are the works of Nature ; and works of Charity , as healing the sick , taking the oxe or ass out of the pit , &c. are works of Grace . And these must and may be done without any violation of the Sabbath . THOU . God here cals all the family to an account : so careful he is of his own day . And whereas in the other Commandements Thou is directed to every body , here it carryes a special warrant to the superiour , seeming to require of him , that he not onely keep it himself in his own person , but take care also , that all in his charge keep it too . Thou whether thou art magistrate , master or mistress of the house , father , tutor , or whatever governour , imploy thy authority , to see my Sabbath duely observ'd . Yet not so as that the superiours negligence shall be an excuse for the inferior's ; for they are all spoken too here , by name . AND THY SON . Children are naturally more apt to neglect their duty , then able to perform it , or indeed willing to understand it . They must be taught it then and kept to it . Acquaint thy son therefore with my wayes , and instruct him in my fear . Train him up in good courses , that he may not be prepossess'd with vicious customs ; Bring him to Church , let him be couversant in Scripture , and learn the principles of Religion , and seek me early , that he may grow up , as in stature so in wisedom , and grace , and favour with God and good men . AND THY DAUGHTER . No age nor sex priviledg'd from Sabbath-duty . And these two words include all inferiours , who are not in a servile condition , all children , pupils , scholars , citizens , subjects , whose respective governours are particularly to heed their observance of this day . THY MAN-SERVANT , AND THY MAID SERVANT . All thy servants whether hired or bought , all that doe thee work and receive thy wages . Neither thy Avarice , nor their own lust shall imploy them , and cause them to absent themselves from my service . Servants that day 〈◊〉 God's servants , and their master's fellow-servants ; yet to be commanded and overlook'd by their masters , that they do serve God. And indeed it is the master's great interest , to see that this day be well observ'd in his family , since he cannot well expect that his own work should prosper , if God's work be neglected ; or that those servants will be faithfull in his service , who doe not care to serve God. THY CATTLE . The Greek reads here , as 't is express'd in Deuteronomie , and thy oxe , and thy ass , and thy cattle . i.e. all labouring beasts which man makes use of , for tillage of the ground , for carriage of burdens , for going of journeys , &c. that they also may rest from their usual labour , and may have a time of refreshment ; for there is a charity too due to these brute-servants , and the good man is mercifull to his beast . But does God take care of oxen ? Though they have a share in his providence , yet what are they concern'd in his Law , which is spiritual and holy ? 'T is for man's sake whom they serve , & in whose charge they are , that they are here mention'd : And indeed should the cattle have been left out , it might have look'd like an allowance to worldly-minded men , to have set them on work ; & the attendance of that would have prov'd the imployment of men too , for that beasts will hardly work alone , without the direction & oversight of men . NOR THY STRANGER THAT IS WITHIN THY GATES . He that sojourns with thee within thy city , & so the Magistrate is concern'd ; or thy guest in thy house , and so 't is the duty of the Master of the family ; to see , that strangers of what countrey or religion soever comply with this Law , and doe not violate the Sabbath-rest , by travell , keeping market , following their merchandise , or any other worldly occasions . The Hebrew t words are sometimes taken in a special strict sense , so as that the stranger means one of another countrey , converted to the Iewish profession and observances , call'd otherwise a Proselyte ; and the Gates being the place of session or assize , where the Iudges and Magistrates met for the tryall and decision of causes , mean the civil power and jurisdiction ; But they are here questionless to be taken in the larger and more common sense . FOR IN SIX DAYES , THE LORD . This is the reason of the Command , and shews farther the equity of it , that we would not think much to doe as God himself did , and indeed the morality of it too : for this reason concerns all mankind , Heathen , as well as Iew ; wherefore to intimate the universal obligation , it hath , it sayes not the Lord thy God as before , but only the Lord. MADE HEAVEN AND EARTH , THE SEA , AND ALL THAT IN THEM IS . He finish'd the work of creation , and did all which he had to do , in that first week of the world . And it would be worth our imitation , to consider , how God takes a review of every day's work , and it would be well for us , that we could every night , before we take our natural rest , take account of our actions , and see that they are good ; and at the weeks end before we enter upon this spiritual rest , survey the work of the whole week , and say of it , not that it were exceeding good , but that at least it were not exceeding evil . Two things in the method of God's working may be worth our particular notice , that v the evening is mention'd still before the morning , as if God had taken counsel o're night , what he should doe next day ; and that God made man last on the very Sabbath-eve , as if he had made him for no other purpose , then to keep the Sabbath , in the admiration of his works , and the celebration of his praise . AND RESTED THE SEAVENTH DAY . God might have been working on still , and set forth his power , in new productions ; for Omnipotence cannot be tired , nor Infinity be exhausted ; but he was pleas'd to put a period to his own extraordinary actings , and by his own will determin the products of his boundless power . Again , if he had pleas'd , he could have dispatch'd all his works in a day , in a moment , and not have made such leisurely progress , and have done all at once ; But he chose a number of dayes to accomplish his great design in ; six dayes , that there might be an orderly proportion , and distance of time betwixt the productions of the several creatures ; and but six , that the glory of his workmanship might not receive any disparagement from a seeming delay ; Now whether these six dayes , in which the world was making , were meant to signifie the continuance of the world for so many thousand years , a thousand years being in Gods reckoning but as a day , and the seaventh day of rest to typifie another thousand years of Christ's reign , or an everlasting Sabbath in Heaven ; or whether any other mystery lye hid in the number of seaven , whence fond antiquity might appropriate the seaven Planets , each to his day ; and fonder Art divide the week according to planetary hours , may be guess'd , but cannot certainly be known . Wherefore it may suffice us , that it pleas'd God so to order his work , and so to appoint a holy rest : and he sure had very great reason for observing that order and making this appointment . THEREFORE THE LORD BLESSED THE SABBATH-DAY , AND HALLOWED IT . He stamp'd upon it a particular respect , & set it aside from common imployment , and business of life , for holy and spiritual exercises ; that it might be spent in the commemoration of his wonderful works : And if the institution were so solemn upon the account of Creation , how much more , will the memory of our Redemption heighten the solemnity , and improve the observance of this holy day , which our blessed Lord and Saviour the holy Iesus blessed by his rising again from the dead , and hallowed by his apparition and discourse with his holy Apostles ▪ who have by their example recommended to the Church of God , as the Christian Sabbath , the first day of the week , the day of our Lords Resurrection , for which reason it is also call'd the Lord's Day . Besides this weekly solemnity and day of rejoycing , it is acknowledg'd even by those who are no great friends to the Churches authority , that the Church hath power , to appoint and set aside for the publick worship of God , other peculiar dayes , as occasion shall require ; such as are Anniversary Fasts and Feasts ; nor is the commemoration of the benefits obtain'd by Christ , as his Nativity , Passion , Ascension , &c. and of the holy Apostles , and other Scripture-Saints , more ancient ( though it be handed to us , from the most ancient and the best times , ) then 't is convenient : the fundamentals of religion being thus scatter'd through the course of the year , and the Holy-dayes next to the Lords-day , being the great remarks & cognisances of Christianity . This reason drawn from the creation , which is the moral reason of the precept , is in u Deuteronomie ( which is the repetition of the Law ) omitted , and another of a politick concern brought in stead of it , as if the command were grounded upon an indulgence to servants , and that upon a reflection upon the condition of the Israelites in Egypt , where they had been made serve in a cruel bondage mention'd in the Preface . Though those words there ( I suppose ) might be added only as a reason , for the servants and the cattles rest , and an argument to inforce the equity of that , rather then to be the bottom and ground of the Sabbath it self ; and yet it seems strange , that immediately after , w Moses tells them , God spake these words and no more . The sense of the command is this , Thou shalt take great heed to the observation of my day , and shalt sanctify my Sabbath , and keep it holy with exercises of publick & private devotion ; Thou shalt wait upon me in my sanctuary , and appear before me in the great assembly ; Thou shalt come to my house in my fear , and enter my courts with due reverence ; Thou shalt attend to my word , & obey my voice , and sh●lt bestow this sacred time wholly on the meditation of my Law ; Thou shalt receive my word with faith , and wait upon me in the use of my ordinances ; Thou shalt set one day in seaven aside from all worldly concernments , and thy usual employment , and dedicate it and thy self to me ; Thou shalt prepare thy self , and forecast thy business , that no other thoughts may distract thee ; Thou shalt keep it a holy rest to the Lord , & shalt cause all that belong unto thee to keep it ; Thou shalt not do thy own works , nor speak thy own words , nor think thy own thoughts on that day , but be taken up with the study of God's word and with the consideration of his works ; Thou shalt serve me faithfully on thy six dayes of work , in a diligent attendance upon the dutyes of thy calling , that thou mayst on my day of ●est , meet with a blessing , find pardon for thy failings , and receive strength for thy performances ; Thou shalt breed up thy children in my fear , and acquaint them with my wayes ; Thou shalt instruct thy houshold , and make me known unto strangers ; Thou shalt be merciful to thy servants and thy cattle , and shalt let them injoy the benefit of the Sabbath-rest ; Thou shalt so observe this rest , as not to give thy self up to sloath and idleness , nor spend the time in sports and vain recreations , but make it a rest from sin , as well as from work ; Thou shalt more particularly imploy thy self in remembring the Lord thy Creatour , and thy Redeemer , and thankfully acknowledging his benefits . Lastly , Thou shalt so pass this weekly Sabbath in holy meditations , and a heavenly conversation , that thou mayst fit thy self for the celebration of an everlasting Sabbath , to be kept hereafter with Angels and Saints in Heaven , after thou art deliver'd from the troubles of a wicked world . How far have we come short , of the observation of the Sabbath , in these our times , who forget the day , and neglect the duty ; who neither labour on the six dayes nor rest on the seaventh as we should doe ; who profane the sanctuary , and pollute the holy place , using no reverence , and behaving our selves in Gods presence , with more rudeness then we would in the presence of men ; who have made our devotions but a lip labour , and plac'd religion in the ear , and have excluded God's word contained in the holy Bible , and the wholsome forms of the Church to make room for the bold conceits and seditious discourses of men ; who have preferred Enthusiasms before the written word ; who have preach'd up rebellion and sacriledge , and demolish'd the Churches of God in the Land , & broken down the sacred ornaments with axes and hammers ; who have multiplied sects and heresies , and dishonour'd God , in his solemn worship , and in the publick assemblyes ; who have made void God's ordinances , & refus'd to administer and receive the blessed Sacraments ; who have had no regard to the Feasts and Fasts , & other ancient usages of the Church : but have set aside dayes of our own , and have fasted for strife , and given thanks for blood ; who doe not take care that we and our houses may serve the Lord , nor make any account of this sacred time ; who spend the day in sloth and riot and vain sports , and do not sanctifie it , and keep it holy to the Lord ; who doe not improve the blessing of the Sabbath to the advantages of a holy life , but continue still in gross ignorance , and profaneness ; so that we may very well use the Churches Prayer , Lord have mercy upon us , and incline our hearts to keep this Law. The fifth Commandement . This is the hinge of the two Tables , the main joynt of the whole Law , & concerns the Magistrate , who is God's Vicegerent ou earth , and the keeper of both the Tables ; wherefore some assign it a place in the first Table . God having a special care of civil order , and peace in the societyes of men , has therefore set this Commandement concerning the obedience to superiours , by which peace and good order are preserv'd , immediately after those of his own worship , and in like manner back'd it with a reason ; whereas all the rest which follow are set down barely in way of Commands without the addition of any promise or threat . So then this Command is made up of two parts , the Precept it self , and the Reason of the Precept : the Precept shews the duty , Honour , and its object , thy Father and Mother : The Reason is a promise of long life , and therefore the Apostle hath call'd it , x The first Commandement with a promise ; ( for the Third contains a threat ▪ and that of the Second is more threat then promise . ) That thy dayes may be long on the Land , which the Lord thy God giveth thee . HONOUR . This shews a different degree and condition amongst men , and God's Law maintains the distinction . In all societyes there are some superiours , some inferiours ; The Law is not for levelling . Honour would not be a duty if all were equal . Now Honour implyes respect and obedience , subjection and service . THY FATHER AND MOTHER , whether thy natural parents , or civil Magistrate , or spiritual governour , or whatsoever superiour , which are all by a usual propriety of the Hebrew language styled Fathers . Father having been the first dignity of the world , and all rule and government whatsoever founded on the right of paternal Authority , which aggravates an offence done to a superiour & makes the offender as ungracious as one that dishonours his father . Here are meant then all manner of persons in relation , Parents and Children , Magistrates and Subjects , Ministers & People , Master & Scholar , Husband & wife , Master and Servants , old & young , noble and base , rich and poor , &c. Nor so onely , but here is included also , by the rule of contraryes , the duty of superiours to their inferiours , that they be kindly affected to them , rule them in God's fear according to righteousness , and faithfully mind the dutyes of their place . Now the duty of Inferiors is only mention'd , because they are the more likely to fail in their duty , & their neglect is of worse consequence ; Disobedience dissolving & unloosening order and peace , which are the bands of society , whereas oppression does but strain and gird the tyes of government too close . No Tyranny of the most wicked Prince can be so mischievous and destructive to the publick , as the Rebellion of Subjects , let them pretend never so much religion for it . The great Interest of society is to obey ; since the resisting of a lawfull governour will in the end destroy government it self , and bring all things into confusion . THAT THY DAYES MAY BE LONG . Long life is the promised reward of obedience , but the disobedient shall not live out half their time , but shall be cut off by some untimely death , and by their seditious actings , and wilfull oppositions forfeit their lives to the Law. The Hebrew y word may be rendred , that they , i.e. thy Father and Mother may prolong or lengthen thy dayes ; as if the parent's blessing could instate a dutyfull child into a long life . This is sure that parents at first , and afterwards civil Magistrates had power of life and death , in their familyes and within their own territories ; and so might justly by Capital punishment shorten the lives of the disobedient . UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE . Here is meant the Land of promise , which the Israelites were now going to possess , wherefore the Septuagint call it the good Land ; Which z word is now wanting in the Hebrew copy , though possibly express'd at first : for taking that word in , there are all the Letters of the Alphabet to be found in the Decalogue , & without it there will be one wanting : And if Moses was the first Inventor of the Hebrew Letters , as some think , and it is probable , he being the most ancient writer ; 't is as probable , that there was a Specimen & essay of them given in the Commandements , the only speech , which God hath by his own mouth utter'd . This part belongs most properly to the Israelites , wherefore 't is added , that the Lord thy God gives thee , but may be extended to us all . And here are two or three notes in 't . upon the Land , that notes that the loyal and faithful shall not be turn'd out of his possessions & live an exil'd life in forreign countryes , but prolong his dayes , and live in peace at home : whereas rebels and traytors forfeit their estates , and loose their fortunes , by seeking unjustly to greaten them . The Land or the good Land , the Land of Canaan , notes the Land of thy forefathers , of ancient inheritance , and a Land abounding with all conveniences of life , to shew that obedience shall possess the ancient demeans of the family , & live in plenty , when the rebellious shall seek their bread in a strange Land. Which the Lord thy God giveth thee , notes God's particular bounty to the obedient , and that what they injoy comes with a blessing ; and is the fruit of a promise ; 't is as if he should have said , obey thy Father and Mother , and they shall give thee life , and I will give thee Land. In Deuteronomie are inserted these words , That it may be well with thee , and that thy dayes may be long ; for otherwise a long life spent in toil and hardship , exercis'd with want and misery , is a Curse rather then a Blessing : and indeed a the word , which here signifyes the lengthning of dayes , has also a signification of health ; for life of it self is not pleasant , but a burden rather , unless it be attended with those enjoyments & blessings , which make it comfortable , as Health , Peace , Plenty , Prosperity , &c. And such a life it is that is here promis'd , as the reward of obedience . But it seems in the ordinary oeconomy of Providence to fall out otherwise many times , when the dutyfull child is caught away with a hasty death , and a Loyall Subject looseth both Life and Lands for his fidelity to his Prince , &c. To this I answer , That this promise is conditional , as God sees fit , who , whatsoever he does , does it alwayes for the best , and then if he doe not perform his word , as to the Letter at present , he will be better then his word hereafter . Those , whom the arrest of death disseizes of an earthly possession , he instates into a heavenly inheritance , which is indeed the Land of the living , and the Land of promise , of which Canaan was but a type . The young Innocent is snatch'd out of the mother's lap , to be lodg'd in Father Abraham's bosom . The Loyal sufferer looses to his advantage , is sequestred into bliss , is murder'd into Immortality , and if he lay down his head , takes up a crown for it . Everlasting happiness is in the best sense b length of dayes . Besides , God may cut him short , who has not fail'd in his duty to man , for some disobedience to himself ; and he that 's guiltless , and dyes Martyr , as to the unjust tribunals of men , may in the account of God's justice dye as a malefactor : God sometimes reck'ning with the transgressors of his Law , and cutting scores as 't were with them , depriving them of the reward of one duty , for the neglect of some other , & washing the stain of a guilty life , with the blood of an Innocent death . And 't is no small comfort to a dying man , have he been never so great a sinner in his life , that he suffers with a good conscience , and is permitted in a manner to quit scores with heaven for his former offences . Proceed we now to the summ of the Precept . Thou Inferiour whoever thou art , that art under another's power , or condition , shalt give thy superiour the due respect of his place , shalt have honourable thoughts of him , shalt highly esteem him , and revear him as an Angel of God ; in thy speeches & addresses to him demean thy self with humility and meekness , and all civil demonstrations of respect , according to the customs of thy people , giving him the preeminence in every thing , bearing with and hiding his infirmities ; Thou shalt not slight his person , nor think or speak meanly of him ; Thou shalt be subject to him , and yield a ready and chearful obedience to him as to the Lord , in all things , that are just and lawful , and bear with his humors and his harshness , remembring that though he be man of like passions with thy self , yet he is in God's stead , and if he at any time swerve from his rule in commanding , yet do not thou decline thy duty in obeying ; but when he bids thee do any thing , contrary to my will , carry thy self with submission , & resolve to suffer for a good conscience rather then to resist , where thou canst not with a good conscience obey , Thou shalt hearken to his admonitions , and submit to his corrections , and shalt endeavour by all fair means to give him content ; Thou shalt not withdraw or grudge thy obedience , much less shalt thou take upon thee , to call him to account ; nor yet shalt thou basely serve him in lewd offices , and wicked designs , so as to be an instrument of his cruelty or his lust , and to flatter him in an evil way , Thou shalt pray for him , and assist him in all his just undertakings , and shalt return him all the good thou canst , for that good which thou receiv'st of him , from the influence of his Authority , or example ; Thou Superiour , shalt observe the rules of Iustice by giving every one their due , thou shalt look faithfully to thy charge , rule with diligence , lay out thy talents to the best advantage o● God's glory , and the benefit of thy Brethren ; Thou shalt be tender of the concerns of all thy Inferiors , and oblige them with courtesie and kindness , and study how thou mayst be most useful to community ; Thou shalt not be proud of thy gifts , lift thy self above thy brethren , and scorn those below thee ; Thou shalt not be insolent , injurious , nor too harsh and severe , nor yet too fond and remiss , but keep a mean , so as to gain their obedience to thy Authority , and their love to thy Person . Thou Child shalt stand in fear , and regard thy father , and forsake not the law of thy mother , and obey thy parents in the Lord ; Thou shalt not despise them , mock at their weakness , and with cursed Cham , make merry at their shame , but shalt shew them all honour , and doe them all service , and with thy virtuous behaviour , & well-doing , cause him that begat thee to rejoyce , and her that bare thee to leap for joy ; And when they are old , and their strength fails them , thou shalt provide for them , and see that nothing which they have need of , be wanting ; Thou shalt moreover shew a singular honour to their person , saluting them upon thy knee , & often craving their blessing , especially in any business of great concernment , as choice of life , marriage , &c. And thou Parent shalt love and take care of thy children , and provide fashionably for them , that they may have a lively●hood , when thou art gone ; thou shalt breed them up , in the nurture and admonition of the Lord , with sweet methods win them to my fear , and to the love of virtue ; Thou shalt not with harshness provoke them to anger , nor yet spare correction when they offend , or spoil them with indulgence ( as Heli did ) to their ruin and thy own sorrow . Thou Subject shalt honour and obey the King and his Ministers , be subject to the higher powers , for conscience sake , the Lord having set them to be for a terror to evill-doers , Thou shalt pay him tribute and other acknowledgments of thy subjection , according to the Laws and custom of the countrey , and in an especial manner make prayers and intercessions for Kings , and all in authority , that we may under them live a quiet and peaceable life in all Godliness and honesty ; Thou shalt not raise sedition , to bring an odium upon the Magistrates Person , his Authority , or his Council ; nor shew any discontent , to the disturbance of publick peace , nor take up arms against thy lawful Soveraign , nor maintain or assist rebellion , nor meddle with those that are given to change , or any way comply with them , or countenance them in their unjust usurpations ; Thou shalt not offer any violence to the King 's sacred Person , but if at any time unrighteous commands are impos'd upon thee , have recourse to thy prayers , & make thy appeals to Heaven , to God the King of Kings , to whom alone they are accountable , and who will in his due time remove the oppression , and call the oppressors to an account . And thou Magistrate , shalt govern according to the rules of my word , and the known Laws of the countrey ; Thou shalt judge the fatherless , and regard the widow , and doe every one right ; Thou shalt take care of both Tables of my Law , and promote the interests of Religion ; Thou shalt make wholsom Laws , and see them put in execution , punish transgressors , reward well-doers , preserve peace and good order amongst men , Protect thy subjects with the Scepter and the Sword , be diligent in thy office , and know that thou hast a great account to make to him , by whom Kings reign , who is no respecter of persons ; Thou shalt not abuse thy power to license thy own lusts , and become arbitrary , nor oppress thy subjects with unjust taxes , and insolent carriage ; nor yet by a fond clemencie indanger thy Authority , and lessen that reverence which is due to thy place . Ye People , shall receive my Ministers as my messengers , and Embassadors from God , and obey those that are over you , for they watch for your soul 's good ; and think them worthy of double honour and c allowance , who both govern and teach , the Bishops and overseers of the flock , and own them with all fair respect , who labour amongst you and are over you in the Lord , and admonish you , and esteem them very dearly for their works sake , and communicate freely to them in temporals , who impart to you spirituals ; ye shall not slight their sacred function with disgraceful terms , nor rent the Church with faction and schisms , and heap to your selves teachers , but submit your selves to all lawful orders & constitutions , and not be carryed about with every puff of doctrine , nor entertain new-fangled opinions , and unwarrantable practises , in the wayes of my worship , and Ecclesiastical Government . And ye Pastors shall look to your selves , and the whole flock , over which the holy Ghost has made you overseers ; ye shall preach in season , & out of season , ye shall doe all for edification , and divide the word aright ; ye shall admonish , exhort , reprove , and be burning as well as shining lights , that ye may in your lives recommend the power of Godliness ; ye shall not Lord it over your brethren , nor doe the work of the Lord carelessly . Thou Servant shalt account thy Master worthy of all honour , and shalt serve him with fear and trembling , with singleness of heart as unto Christ , and shalt doe him faithful service . And thou Master shalt shew kindness forbearing threatnings , knowing that thy Master also is in Heaven , and shalt give thy servant comfortable maintenance , and shalt not defraud the Labourer of his hire , nor keep back thy servant's wages , and thou shalt see to their carriage and govern them in my fear , that they may become my servants also . Ye Wives be subject to your Husbands , and d see that you reverence them . Ye Husbands love your wives , as Christ hath loved the Church , and cherish them as your own flesh . Ye young men , rise up before a gray-head , and have respect to the face of the aged ; Hearken to their advice , and learn by their example . And ye Old men , behave your selves with that gravity , and wisdom , that ye may gain your selves the reverence of the younger sort , and be as way-marks for the imitation of posterity . In fine , ye who have any advantage of learning , wisdom , honour , estate , &c. or any other excellence above your brethren , so imploy it and lay it out to their benefit , that you may procure honour to your selves , and God may have the glory . To conclude , whoever thou art , carry thy self with honour and respect to every one , in whom thou seest any part of God's Image , and look on him as thy superiour , who hath any gift or ability which thou hast not , preferr thy equals , pitty and help thy inferiours . This Commandement , as was said before , being plac'd in the middle has an influence both wayes , so as to secure both God's Worship and mans Propriety . The Magistrates sword must defend the faith , though it may not propagate it ; and if Authority be once trampled upon , every one will doe as they did , when there was no King in Israel , what seemeth good in their own eyes . When the hedge of Government is broken down , neither Religion nor Law shall bound us ; all opinions and practises are current , and 't will be an Usurper's interest to have the people divided . Lives and Liberties , Estates and Consciences , and all , lye open to arbit●ary force , as a Prize for him that dares be most Villan . And this has been England's case in the no less sad then wicked times of Anarchy and confusion , when damnable Heresies broke forth , numerous sects swarmed up and down , when there was an intolerable Toleration of all Religions but the right ; when we comply'd with illegal powers , and were aw'd by Courts of High Injustice ; when partyes bore rule , as false to one another , as they were injurious to the publick ; when our sins grew up and multiplyed with our calamityes , and God's judgements , and our provocations improv'd one another ; when our Oaths of Allegiance were eluded with the Solemn cousenage of a League , and sinful combination ; when we were bewilder'd with the witch-crafts of Rebellion , and knew not the things which belong'd to our peace , but pretended to reform abuses by destroying the offices ; when with tumults and Libels we drove our Dread Soveraign from his home , rais'd a war against him , chas'd him as a Partridge over the mountains , and offer'd violence to the Lord 's anointed ; when with undutyful hands we seized his Sacred Person , confin'd him to prisons , and vex'd his righteous soul ; when we ( for 't was our sins did it , and we are all Accessary ) by a villanous mockery of Iustice brought him to his tryal , & sentenced him , and ( which is more than our posterity will have the heart to believe done , though we could find hands to doe it ) barbarously murder'd our Gracious King at his own Palace-gate , adding all the direful circumstances of aggravation to that hellish impiety ; when ever since our Iosiah's death , our great sin has been our punishment , we have suffer'd in acting , and been constantly exercis'd with unconstancy of wicked changes ; when Loyalty hath been persecuted as the greatest Crime , and many have shorten'd their dayes for their faithfulness to their Prince ; and after that our Crown , & Head too , was fallen ; when the Father of our Countrey liv'd in exile , and our Mother the Church mourn'd in private , and was sed with the bread of tears ; when Sacred Orders were despised , and labourers thrust themselves into the harvest , to cut down dignityes and profits , root and branch ; when the Holy Ordinances were dispensed by the Ignorant , and Civil Offices administred by the Base ; when there was no regard had to the Ancient and the Wise , to the Noble and the Learned , but contempt was powred out upon Princes . In short , when we have thus rebell'd against King and Priest , and cast off Authority to purchase a freedom for schism and mischief ; what need have we hereafter to pray fervently with the Church ? Lord have mercy upon us , and incline our hearts to keep this Law. But as our Litanyes are requisite to deplore the national breach of this Commandement , and deprecate it for the future ; so are our Thanksgivings due to Almighty God , for his wonderful deliverance of us , from those great in conveniencies and sins , we labour'd under , and for the miraculous Restauration of our Dread Soveraign to his Rights , and of us to our Libertyes , which are wrapped up in his Safety : And now that the Dread Father of our Countrey , and the Reverend Fathers of the Church are return'd to execute their Offices , and to govern us with the sword of Iustice , and the sword of the Spirit , & that we have been sufficiently convinc'd , by the twenty years discipline of a Civil War , that the grand Interest of the People is Obedience ; let us seek the Peace of our Ierusalem and our Sion , and pray that God would confound the devices of all Rebels & Schismaticks , whom these late mercyes have not converted , and disappoint their expectations . The sixth Commandement . The fifth directs the offices of Relations , the rest shew the general dutyes that we ow to all men in common ; and they are all set down negatively to forbid all violence & injury , that being in it's very nature destructive to the constitution of societyes , which cannot be preserv'd and manag'd , without forbearance of wrongs ; for Iustice is in the Politick , as Health is in the Natural body , which keeps every part in its due temper , so that none have too much or too little ; but Injury diseases the civil state , and will , if effectual remedyes be not applyed , in short time bring it to dissolution . Now the greatest wrong that can be offer'd to our selves or our neighbour is in the life , that being the support of all blessings and comforts , if it be not it self one , since they are but leased out to us for life , and depart with it . Nothing survives life , and death by making an end of the person puts a period to all his contents and joyes . Wherefore the security of life is first provided for , and set immediately after the fifth Commandement , as the Magistrate's greatest care ; since , were our lives expos'd to the wild passions of men , Kings would want subjects , and God worshippers , and two or three mighty hunters would depopulate the earth . To kill a man is made therefore the greatest crime , as that which cannot be made amends for ( whereas for other losses there may be some reparation ) and as a sign of mortal hatred , which can be content with nothing but the destruction and annihilation of the thing hated , and is the greatest breach of Charity . THOU SHALT NOT KILL , or MURDER . Thou shalt endeavour by all fair and lawful means to preserve thy own and thy neighbour's life ; Thou shalt not lay violent hands on thy self , nor bring thy self rashly into danger of thy life , by tempting providence , by surfet , or any other sinful or perillous course ; Thou shalt not neglect thy self , nor deny thy body fit sustenance and refreshment , and for the preservation and recovery of thy health , take the advice of the learned , and honour the Physician ; Thou shalt defend thy self from injurious assaults , and make a stout resistance , when force is offer'd ; Thou shalt esteem and set by thy life , and not part with it upon mean and paultry terms , but act like man , and give a fair account how thou quit'st the stage , & think no sorry affront or idle abuse deserves the hazard of so precious a thing , or be so fond of thy reputation , as to clear it with thy blood ; and yet when just and honourable occasions call for thy life , such as are ●he testimony to my truth , the assistance of thy King , and defence of thy countrey , thou shalt fairly venture it , & not spare thy life to death , but lay it down for thy brethren ; nor shalt thou make self preservation an argument for thy cowardise , since the e fearful as well as the dogs , shall be excluded my Kingdom ; nor shalt thou out of self love basely sneak and withdraw thy self from thy duty ; nor favour thy self in my service , but love me with all thy strength , and keep thy body under , and practise austerityes of self-denyal , so as to mortifie the flesh , not to procure thy death ; Thou shalt in like manner doe all that lyes in thy power , to maintain thy neighbour's life , and safety ; Thou shalt not slight him and pass him by in his distress , but give him seasonable help ; Thou shalt not out of passion or thirst of revenge , with sword , or poyson , or any other instrument of death , make him away ; for he bears my image , and he that spils man's blood , by man shall his blood be spilt ; Thou shalt not beat , nor strike , or any other wayes misuse him , or doe any thing to grieve him ; Thou shalt not hate him in thy heart , or bear him any grudge , nor owe him spite ; for he that hates his brother is a murderer ; Thou shalt not vex him with reproachful words , nor jeer him with upbraiding language , or scornful behaviour , to sadden his heart , and alter his countenance ; Thou shalt be harmless in thy carriage , and meek , and gentle , and courteous , and civil , and obliging ; Thou shalt not doe or think any body any hurt , or so much as wound them with a bitter word ; Thou shalt not break out into unruly and boisterous passions , nor be angry without a cause ; Thou shalt take wrongs rather then give , nor yet be of so stupid and sheepish a patience , as to bring a contempt upon thy self , which may make thee useless , or to let my glory suffer , but on this occasion to boyl over with a generous zeal , and vindicate my name ; Thou shalt not be too ●igorous and harsh , of a fierce and cruel , of a dogged and sullen , or of a peevish and froward disposition , but be mild even in thy corrections and punishments , and pitty the person , when thou chastisest the vice ; Thou shalt not be strict in asserting thy own right , and prosecute thy interest to the utmost advantage , but yield of thy right , and be content to sit down with the loss , rather then engage in quarrel and venture the loosing of peace ; Thou shalt not only refrain injurious actions thy self , but shalt do thy best to hinder others too , in their violent attempts ; Thou shalt exercise a just severity upon capital offenders , and take heed of licensing or encouraging villany , by a fond gentleness ; Thou shalt for God's glory , and thy neighbour's safety , venture upon brave hazardous actions , and in the confidence of thy honest intentions defie danger , yet thou shalt not rashly and presumptuously cast thy self away ; nor shalt thou upon slight occasion , or a private account , give or entertain a challenge , and in the wicked folly of duelling venter thy death and damnation together ; but when the Magistrates authority has arm'd thee against a publik enemy , whether a forreign Invader or a domestick Rebel , upon just and necessary reasons , let the goodness of thy cause embolden thee , and with Christian courage dispute the Interests of Religion and thy Country , and make not power or pay , but peace and settlement , the end of thy warlike undertakings ; Lastly , thou shalt be very tender of every one's life , as of thy own , and shalt not doe any thing purposely to prejudice another's life , or his comforts , and shalt be warie of doing ought , which may indirectly , or by casualty , either deprive him of it , or imbitter it to him ; but shalt by thy mild behaviour and offices of friendship and kindness , help to make his life pleasant and lasting . And now when we do but think , how peccant the Nation hath been in this Command ; how we have murthered one another for hire , and improved the heats of a civil war , with private animosityes , with a blind zeal & the rage of a mistaken conscience , thinking we have done God good service by sacrificing one another ; How we have pretended publick justice to our ambitious designs , and pull'd all down that stood in our way to greatness ; How we entitled our selves to Saint-ship by binding Kings in chains , and their Nobles in fetters of iron , and accounted it our duty to God to kill and murder our fellow subjects , and imbrew our hands in the blood of our Soveraign ; How still we are given to quarrel , and are loath to lay down the cudgels of contention , but are ready to justifie a wicked Cause , to new troubles , and a second tryal of war , and by our discontents tempt providence to remove our peace ; How zealous and industrious we show our selves in promoting faction and making partyes ; How we sharpen our tongues and our pens , to shoot bitter words against one another ; How peevish and sullen , how easily provok'd , and how hardly reconcil'd , how eager upon slight occasion to break peace , and part with charity , and about things indifferent how not indifferent we are ; have we not very great cause to pray , as the Church teacheth us ? Lord have mercy upon us , and incline our hearts to keep this Law. The seaventh Commandement . The sixth secures life , This orders the preservation of chastity ; they both forbid any wicked attempt upon our neighbour's person , That by curbing anger , This by bridling lust ; That prohibits the killing , This the defiling of our neighbour ; and indeed though Life be the first considerable , yet Chastity is a greater care , seeing that the abuse of the body by uncleanness draws along with it a greater danger to the injur'd person , then murder , as that , which being commonly attended with consent , makes the sufferer accessary , and wrongs the soul no less then the body . And possibly some such reason there might be for the f transposing of these Commandements in some copyes , and placing this of adultery and that of theft before murder ; the staining or impoverishing one , being as bad as killing one out of the way , and as good have no life at all , as to live in disgrace or want . THOU SHALT NOT COMMIT ADULTERY . Thou shalt not through lust or intemperance or any wanton excess , abuse thy own , or thy neighbour's body , or break the rules of chastity , but shalt with great care keep a holy and a clean conversation , and denying all ungodliness & worldly lusts , and unlawful pleasures , preserve thy self pure from all filthy pollutions of the flesh ; Thou shalt be moderate in the use of all lawful pleasures and recreations , and order them to serious ends , to make thee more chearful in the service of me , and the performance of the dutyes of life ; Thou shalt not greedily devour the creatures I provide for thy use , and fill thy self with meats and drinks , to indispose thee for prayer or business ; Thou shalt avoid surfeting , and drunkenness , and gluttony , nor yet pinch thy self with unreasonable abstinence or sordid thrift , but allow thy self honest and suitable refection and recreation ; Thou shalt not be too nice and dainty in the choice of food , and other treatments of thy self , but content thy self with that which is wholsom , and agreeable to thy condition ; Thou shalt make a sober and a temperate use of my gifts and allowances , & be watchful and jealous over thy self at food , in company , in thy delights and pastimes , and at thy leisures , that the tempter may not take advantage of thee ; Thou shalt be careful of thy habit and attire , that it be decent and comely not garish and immodest , that it be fitted for warmth , to hide nakedness , not to shew pride ; Thou shalt in thy gesture and behaviour compose thy self to a chearful modesty , so as to shew civility and courtesie , not to discover wantonness , or invite lust ; Thou shalt shake of sloath , and take heed of idleness , as that which betrayes to such temptations , and breeds & nurses lust ; Thou shalt not too much indulge thy self to sleep , but take a competent share , which may be convenient for thy health , and employment , to repair nature not to besot her ; Thou shalt keep thy vessel in holiness , and forbear all gross uncleanness ; Thou shalt not wrong thy neighbour's bed , nor offer violence or enticement to any one ; Thou shalt not use , nor allow the use of stews , nor frequent places of ill fame ; Thou shalt not burn with unnatural lusts , nor practise secret villany , or give thy self up to dishonourable passions , and beastly sensuality , but learn from the examples of my vengeance to stand in aw of my judgements ; for whoremongers and adulterers God will judge : and thou shalt be holy as I am holy , and pure that thou mayst see God ; Thou shalt avoid filthy communication and foolish speech , and idle jesting , but have thy discourse season'd with salt of discretion , that it may not corrupt good manners , but tend to edification ; Thou shalt not look upon any one to lust , nor reach out a desire in thy heart after the appearances of beauty ; Thou shalt not be wanton in thy apparel or demeanour , but behave thy self with bashfulness and with modesty , complying with civil & fashionable customs ; Thou shalt be ware of meetings , shows , playes , sonnets , dances , and all other occasions , which may prove invitements to ill , for fear thou fall into the snare of the Divel ; Thou shalt in private have awful thoughts of my presence , and when necessity , or chance , or duty , brings thee forth into the publick and the sight of men , so behave thy self , with that circumspection , that thou mayst not get any soil from converse , nor disimprove thy self ; but better thy company , obliging them , with all civil respect , and yet with the gravity of thy carriage checking vain thoughts , and hindring the first opportunityes of ill ; it being easier , to master lust in its beginning , then to prevent it's growth ; Yet if thou canst not contain thy self in the limits of a single life , thou shalt in my fear , make use of that remedy , which I have appointed , and shalt pray to me to direct thee in thy choice , that thou mayst have a woman of understanding ; Thou shalt not rashly or for carnal satisfaction enter into the holy state of matrimony , but for my glory , and mutual comfort , & shalt look upon marriage as an honourable institution ; Thou shalt not place thy affections , where my law & rules of honesty forbid it , and shalt have a reverence for thy neer alliances , and take heed of yoaking thy self unequally ; Thou shalt faithfully perform the marriage-covenant , and have a loving and sweet respect to one anothers persons , a quiet and affectionate care for one anothers good , this society having been the blessed ordinance of Paradise & being the most solemn engagement of friendship . To conclude , in whatsoever estate of life whether single or married , let thy conversation be clean , and free from all pollution , both of body , soul and spirit , and be not fashion'd to the world , but keep thy self unspotted from it . To reflect upon our selves ; we must confess our selves very guilty of the breach of this Commandement , who are so full of uncleanness ; who serve divers lusts and pleasures , and are lovers of pleasure more then of God ; who make provision for the flesh , study our ease and carnal content , & give our selves up wholly to the lust of the eyes ; to the lust of the flesh , and the pride of life ; who pamper our bodies and starve our souls ; who drink wine to excess , and sit at it till it inflame us ; who spend our time in chambering and wantonness , in sports and playes , with that constancy , as if recreation were the duty of our life , and we had nothing else to doe in this world , but to take our pastime in it ; who follow wicked counsel and lewd practises , & boast of sins many times we do not commit , who are immodest in our attire , wanton in our carriage , filthy in our discourse , abominable & loath-some in our actions , without shame of sin or fear of judgement ; who wallow in all sensuality , and study fleshly delights ; who take up affected garbs , & imitate every foolish fashion ; who think we can never serve our selves enough ▪ nor our God little enough ; who are not asham'd of the appearances of evil , but account our shame our glory , and think it our gallantry , that we dare seem lewd ; who have forgot modesty , and know not what Temperance means ; who take marriage , for an opportunity of sinning with a greater safety , and use it as a market , rather then an institution of God's , and besides those purposes , for which it was appointed ; who would willingly have no other God but our belly , no other religion then Epicurism , no other business or study but our ease and pleasure ; so that we have too just an occasion to make use of the Churches words , Lord have mercy upon us , and incline our hearts to keep this Law. The eighth Commandement . The sixth and seaventh secure our persons , This our goods , and is the fence of propriety ; for estates are not to lye in common , but are bounded with Laws , that every one may know his own . The seaventh forbids the community of wives , This of other possessions : And indeed the breach of this Command is the great disorder of society , and the main drift of Laws is to secure estates to the owners , and to judge of titles , and to punish fraud and cousenage ; And the various condition of men , as it serves to set forth the wisdom of God's Providence , in contriving suitable accommodations to every family and person , so it encourages industry , seeing every one may by the labour of his hands provide for himself , and exspect a success according to his diligence ; whereas were things put in an equality , or laid up in one common stock , the idle would live upon the labours of the painful , and he that were strongest would invade other's right , and make himself master of the greatest share : Well then has this Commandement provided , that men may not think to thrive by idleness or unjust means . THOU SHALT NOT STEAL . Thou shalt doe thy neighbour no wrong in his estate , but in all worldly concernments observe such a rule of justice and equity in thy dealing , that thou neither injure him nor thy self ; Thou shalt not directly nor indirectly play the thief , by taking away that which belongs to another , either privily and without his knowledge , or openly and by force , without his consent ; Thou shalt not goe shares with thieves not consent to them ; Thou shalt restore what thou find'st to the right owner , nor conceal and keep it by thee ; Thou shalt not take bribes , nor set justice to sale ; Thou shalt not inveagle persons , nor steal goods ; Thou shalt be faithful in thy stewardship , and just in all thy accounts ; Thou shalt perform thy trusts , and be upright in thy place ; Thou shalt not meddle with any thing dedicated to my service , and the use of the Church , or think sacriledge an improvement of estate ; Thou shalt not remove the ancient bound and land mark , nor encroach upon thy neighbour's possession ; Thou shalt not defraud the labourer of his hire , nor detain his wages , which he hath earned with his sweat ; Thou shalt be true and just in all thy dealings ; in buying and selling thou shalt consider and prize things according to their worth ; Thou shalt not cheat and over-reach in bargains by putting of false wares , or using false weights and measures , by raising prices , and setting up monopolyes ; Thou shalt not borrow , or take up upon trust , without intention to pay ; Thou shalt not oppress the poor nor exact more of him , then he 's well able to part with ; Thou shalt make punctual restitution of any thing receiv'd , and be exact in the discharge of thy debts , and in all engagements use conscience ; Thou shalt not purchase preferment in the Church , nor buy or sell places of justice or publick trust , which are to be rewards of merit , not the acquists of money ; Thou shalt be grateful to thy benefactors , acknowledge their courtesies , and to thy ability make requital ; Thou shalt not study thy own gain alone , but be helpful to thy poor neighbour , and be mov'd with charity towards him , lending and not hoping for any thing back , forbearing him and sometimes forgiving , if thy condition will permit , and his require it ; Thou shalt not put thy money out to g biting usury , so as to oppress and disable the debtor ; Thou shalt honestly return any pledge or pawn , which is put into thy hand ; Thou shalt doe good with thy estate , and forget not to communicate , and to distribute ; Thou shalt be merciful as I am merciful , feeding the hungry , cloathing the naked , visiting the sick , relieving the prisoner , and shewing kindness to strangers ; Thou shalt be liberal , free hearted & open handed , in thy alms-doings , and upon occasions of p●blick necessity or design ; Thou shalt not be niggardly or sordid in thy way of life , or hard-hearted or uncharitable , nor yet unthrifty , & lavish , so as to disable thy estate ; Thou shalt not trouble thy self with unquiet thoughts , and carking cares for this life , what thou shalt eat , and wherewith all thou shalt be cloath'd ; Thou shalt not be covetous to gather wealth any how , and deny thy self those enjoyme●ts , which God hath allow'd thee ; Thou shalt know how to want , and how to abound ; Thou shalt not murmur and repine at God's disposals , but submit to his wisdom & trust his providence , and rest fully satisfied with thy present condition , assuring thy self that a contended mind , and an estate well got , ( be it never so little ) is better then much riches ; Thou shalt not be too sparing , nor too profuse , but thriftly husband thy means , that they may hold out to secure thee against want , and to enable thee for Charity ; Thou shalt not live an idle life , nor take ill courses , and follow dishonest wayes of get , as cheating , gaming , &c. but shalt take pains in some honest calling , and shalt learn to labour and get thy own living , in that state of life , wherein God shall place thee , that thou mayst eat the labour of thy hands , and it may be well with thee ; that thou mayst provide things fashionable for thy self and thy relations , and mayst have wherewith to exercise Charity toward them that are in want . Let us now take a view of our selves , how our carriage has answer'd this Command . Was ever more injustice and illegal oppression , then of late years amongst us ? Has not covetousness been the root of all our evils ? Have not the possessions of the Crown and the Church been made the spoils of War , and the reward of villany ? Have not men of quiet spirits been render'd Delinquents for their estates , and their greatest crime been their wealth ; when 't was enough to make one Malignant , to have any thing to loose , and the great art of the Usurpers was to secure their fears & jealousies , by satisfying their avarice , and make good their title to government by getting the riches of the people in their power ? What plundring and pillaging , what rifling and robberies have been practis'd ? what Sequestrations , Compositions , Decimations , Contributions , and other unheard of injuries and insolencies have been Committed upon the loyal gentry , and poor commonalty ? what havock has been made of Sacred things , and how has Sacriledge been justified by her children ? when Intruders have been bold to expostulate with God , and quarrel the Iustice of man , that they are forc'd to give place to the right owners , and restore unjust possessions ; How have the noble and the learned been turn'd out by force , of their ancient demeans , and just preferments , to seek their bread ? How have the old bounds been remov'd , and the publick coffers exhausted ? How are great estates amass'd by cheat and cou●enage , and private men swoln up with ill-got wealth ? How is charity neglected , hospitality shut out of doors , and the love to the poor grown cold ? How many idle & dishonest wayes of living are kept on foot ? How does the number of Beggers daily increase to the shame of authority , that neither imployes the able , nor relieves the weak ? How miserable and close are men upon honest designs ? How profuse and lavish upon their lusts ? How doe we murmur at the disposals of providence , and how ready are we with our private discontents to disturb the publick peace ? What need then have we to cry out with the Church , Lord have mercy upon us , and incline our hearts to keep this Law. The ninth Commandement . The eighth requires truth in our dealings , This in our discourse and speech ; That provided for our estate and fortune , This for our credit and reputation ; That secures our Goods , This our Good name , which is of deerer concern , then any other possession ; for a good name is better then life it self : Murder , Adultery & Theft are forbidden in the other three , This prohibits a Lye , which is the cloak and cover of all other sins , and likely accompanyes them , especially this last to a proverbial observation , A Lyar and a Thief . THOU SHALT NOT BEAR FALSE WITNESS . h Thou shalt not be a lying witness , sayes the Vulgar , i.e. Thou shalt not make or tell a lye concerning or against thy neighbour . The Greek doubles it , i Thou shalt not falsly witness a false testimony , taking in the distinction of a lye into material and formal . To speak an untruth , and say that which in it self is not so , though I perhaps may think it so , is a material Lye ; for though I am true to my own thought by speaking as I think , yet I am not right to the thing : this is a false testimony . Again , to speak contrary to my own sense , though possibly the thing I say be true , is a formal Lye ; for though I be mistaken , and the thing be otherwise then I think it is , yet , if I speak otherwise then I think , I lye , and this is to witness falsly . So then we have a double care lyes upon us , to speak according to the thing , and according to our thought , when our words agree with our thoughts , and our thoughts agree with the things themselves ; when the mind represents the object aright , and the tongue doth as truly report the mind . The Hebrew , as if it meant mainly the concerns of truth in judicial proceedings , has it thus ; k Thou shalt not answer as a witness of falshood , to wit , when the Magistrate puts a question to thee , and requires to know the truth . But the meaning of it is to be enlarg'd to all affairs ; and so in Deuteronomie 't is express'd , l a witness of vanity , which implyes rash censure , reproaches , and vain speeches , &c. AGAINST THY NEIGHBOUR , or for thy neighbour , in thy neighbour's cause and behalf , &c. for the m preposition carryes a great latitude of sense ; And 't is no less a wrong to Truth and Iustice to speak a Lye in favour , as to speak it out of malicē ; & 't is Iustice and Truth which are consider'd in Gods Commands , more then interest and benefit . Who our neighbour is , our Saviour in his Parable has told us , all mankind , all that we have or may have to doe with ; whether they live neer or far off , though God does allow in some cases , degrees of charity , according to Relation , neighbour hood , countrey , &c. The meaning of this Commandement , is this . Thou shalt in all thy discourse take heed to Truth , and speak according to thy conscience , nor shalt thou conceal what thou knowest , when my glory or the benefit of thy neighbour requires it ; Thou shalt not give in a false evidence , nor plead a wrong cause , nor favour injustice , nor tell a lye to advantage ; Thou shalt not knowingly say that , which thou thinkest to be false , with a purpose to deceive others , nor shalt thou be over confident in affirming what thou art not sure of ; Thou shalt not basely dissemble , and pretend one thing and mean another , for God is the God of truth ; Thou shalt not speak or think ill of any one in thy heart , by entertaining evil surmises , and taking up a reproach , or ill report against him ; Thou shalt not be curious to spye out his faults , nor critical and censorious , nor shalt thou slander him with thy tongue , or speak ill of him behind his back , and flatter him to his face ; but thou shalt make the best of his actions , & put the fairest interpretation upon his carriage ; Thou shalt speak all the good of him thou knowst and cover his failings , believe and hope the best , and not give ear to all thou hearest , & in all thy converse shew thy self ingenuous and open breasted , to think no evil of him , and to acknowledge what thou seest good in him , and be as tender of his reputation as of thy own ; Thou shalt not be double-minded , nor hasty in thy promises , nor false in thy purposes , but sincere and constant , that thy sayings and doings may agree ; Thou shalt bridle thy tongue , and avoid foolish speaking , and let no rotten communication come out of thy mouth , but with steady gravity weigh thy words aforehand , & speak to edification ; Thou shalt not discover secrets committed to thy trust , nor vainly babble of every thing thou know'st , nor yet conceal necessary truths , but be faithful and trusty in thy silence , and discreet in thy speech ; Thou shalt not be churlish , of difficult address , and hard to be spoke with , nor yet full of insignificant complement and artificial craft ; but shalt shew thy self courteous and affable , ready to hear and to answer ; Thou shalt not be clownish and rude in thy converse , nor yet act the buffoon by abusing Scripture , or jeering thy betters , or other foolish drollery , but use civil & chearful language , and according to thy company and occasion fit thy discourse ; Thou shalt not be over-forward and magisterial in finding faults , nor yet cowardly and fearful of displeasing , but tell thy neighbour freely of his sin , when thy duty requires it of thee , and opportunity invites ; Thou shalt not impudently proclaim thy sin , and brag of thy evil doings , nor be too confident in boasting of thy gifts , but leave it rather to a stranger to commend thee ; nor yet ( to shift duty , or out of vain glory ) speak meanly of thy self , and lessen thy endowments , but shalt put a just value upon thy self and thy parts , that they may be useful ; and be wanting in no fair and modest way to keep up thy credit , and maintain thy reputation . Above all , thou shalt by a blameless conversation indeavour to keep a good conscience before God , and a good name among men , and do those things which may make thee well spoken of ; And yet thou shalt not be over fond neither of thy reputation , so as to affect applause , but design rather to live to conscience then to same , and whilst thou dischargest thy duty , not to look on good report as thy reward , nor to be discouraged by evil report from doing good , and to mind more what thou dost , then what others say or think of thee , and refer thy self to God , who sees in secret , and will make righteous judgement . If we call our selves to an account for this Commandement , and say we have no sin , we deceive our selves , and there is no Truth in us . How has Truth fail'd amongst us ? How have our Prophets , who should have been the Ministers of truth , prophesied lyes , in the Name of the Lord , calling good bad , and bad good , and pretended the Lord sent them , when he sent them not ? How have our Courts of Iustice been fill'd with falshoods , and iniquity been enacted by a Law ? How have false witnesses and wicked Iudges rose up , and sentenced the righteous , and condemned the innocent ? How has Iustice been perverted to wrong ends , and Law been made an instrument of oppression ? How have we in this Hypocritical age lyed and dissembled to one another , and spoken with a n heart and a heart , with flattering lips and a deceitfull tongue ? How have we flatter'd the wicked , whom God hated , and slander'd the footsteps of the righteous ? How disingenuous are we ? how quick-sighted to spye moats in others eyes , and not see the beams in our own ? How apt to magnifie our selves , and think meanly of others ? How ready to believe every flying report , & to take all things that another does in the worst sense ? How little trust or honesty to be met with ? How perfidious and false , how cunning and close , how ill-natur'd and sullen have most men been ? With what starch'd gravi●y , and pretences of sanctity have we impos'd upon one another ? What vain babling and filthy talk , obscenity and scurrility , are abroad in the world ? How forward are we to censure others , to speak the worst of every body , and to find fault with our superiours , and meddle with things that concern us not ? How doe we prize the commendation of men , and yet slight conscience , and cannot endure to be spoken ill of , nor yet be at the pains to doe well ? How highly doe we esteem reputation , and value a good name , and yet care not our selves to be good , and lead a blameless life free from great offences ? Lord have mercy upon us , and incline our hearts to keep this Law. All the other Commandements doe more immediately order the outward man , the first and the tenth look inward , and regulate the thoughts and the desires . The first Commandement is the ground-work o● Religion , and the tenth the top-stone of Morality ; That injoyning the Fear of God , and This requiring Contentedness and self-denyal . Atheism affronts the Worship of God , and Covetousness disorders the Society of Men ; That will acknowledge no God , and This will have no Neighbour . Wherefore 't is well plac'd at the bottom of the second table as the Master-sin , the great enemy of Charity , and that which all the other transgressions resolve themselves into ; The other precepts indeed hold thy hand that thou mayst doe thy neighbour no wrong ; This holds thy heart that thou mayst wish him none . Here is the sin forbidden , Thou shalt not Covet : and the object particularly express'd either for profit or pleasure , Thy Neighbour's house , his wife , his man servant , his maid , his ox and his ass ; and then generally propos'd , nor any thing that is thy neighbour's . THOU SHALT NOT COVET or desire . This strikes at inordinate affections , at concupiscence , which is that root of bitterness ; Thou shalt not out of envy to thy neighbour , or out of love to thy self ( for so one of the words in Deuteronomie signifies , o Thou shalt not desire to thy self ; ) desire any thing away from him . THY NEIGHBOUR'S HOUSE , his convenience of habitation , the place of his abode , where he has pitch'd his tent for his security , and gather'd the comforts of his life about him ; be it a fairer or stronger building , seated in a better aire , encompass'd with better neighbours , and furnish'd with better commodities of life . THOU SHALT NOT COVET THY NEIGHBOUR'S WIFE . This is not a distinct command from the former , for 't is the act not the object which makes the sin ; and so the p Apostle quotes it , Thou shalt not covet ; and 't is plain , that House & Wife are not meant for several precepts , though the one be coveted out of Avarice , the other out of Lust ; for here follow other things in the former way of coveting ; as , the Ox and the ass : but for particular instances only , the enumertaion therefore ending with an &c. and all that is thy Neighbour's . The House is reckon'd first , and then the housekeeper , the Wife , to teach the man that he must first provide a livelyhood , and way of subsistence , before he think of a wife ; and to put the woman in mind , that she ought to be a Hous-wife , not to be a gadder abroad or live at random , but to be the stay of the family . In Deuteronomie the wife is mention'd first and so by the Septuagint here , as the Mistress of the House , & one that is not to be reckon'd as a part of possession , but as the man's partner in all his fortune , & governesse of his affairs . The wife then is not to be desired , for her beauty , for her portion , for her discretion , &c. The House and Wife are a mans particular choice ; the House his castle , and the Wife of his bosom , the delight of his eyes and the joy of his heart . 'T is most injurious therefore to covet these . The Samaritan here , q and the Greek make mention of his field , and the Syrick of his vineyard too , the one for bread and herbage , the other for drink , i.e. Thou shalt not covet any part of his revenue : Mens estates lying generally in houses and lands , and in former times , in cattle too & servants , wherefore they are also expressed by name , NOR HIS MAN-SERVANT , that tills his ground , that looks to his cattle , that waits upon his person , and manages his affairs , in whatsoever condition he serve him ; Thou shalt not desire him for his fidelity , for his strength , or for his wit , or any other good quality thou hearest of him ; for this would be to disable thy neighbour , and take his right hand from him . NOR HIS MAID-SERVANT , that looks to the house , that makes provision , that gives her attendance within doors , and minds the business of the family , under her Mistresses government and direction ; Thou shalt not cover her for her care , or her diligence , or her prudence , or any other good quality ; for this would take away his wives right hand , and make her cares toilsome ; much less shalt thou desire her out of lust , for this would bring an infamy and reproach upon thy Neighbours house . NOR HIS OX , which helps him in the tillage of his ground , NOR HIS ASS , which helps him in carriage of burdens : for this would be to lay a load of drudgery upon the servants , and disappoint the culture of his field and vineyard . The Greek adds , nor any of his cattle , for they are to maintain his house . NOR ANY THING THAT IS THY NEIGHBOUR'S . This includes every thing else , Moneys , Iewels , Rayment , &c. Whatsoever he has , be it of great or small concernment , whether it be for his profit or his delight ; Thou shalt not meddle with it in thy thoughts nor hanker after it in thy desires . The Summ of all may be this . Thou shalt not think it enough to doe thy neighbour no wrong in word or deed , but thou shalt love him & wish him well in thy heart ; Thou shalt not covet any thing that is his , but shalt regulate thy affections , and set bounds to thy thoughts and desires ; Thou shalt subdue all carnal lusts , and evil concupiscences , that thou mayst be sanctified throughout both in body , soul and spirit , and mayst be led by no unruly passions ; Thou shalt refrain thy appetite , and keep it within the rules of right reason , the necessityes of nature , and the appointments of God's Law , so as to be moderate in thy desires , and enjoyments of meat and drink , of ease , and sleep , and all lawful pleasures ; Thou shalt gather in thy affections , and bind them up with my fear ; Thou shalt not hate thy brother , nor yet love him with that sondness , as to honour him above me ; Thou shalt not love the world , nor the things of the world , nor ingross all thy love to thy self ; Thou shalt take heed of all unchast love , and wanton dalliance , but thou shalt love thy neighbour with unfaigned Charity , and make after whatsoever things are good , and of good report ; Thou shalt not give thy self to immoderate joy , or to over much melancholly ; Thou shalt not rejoyce at any ones misfortunes , nor be griev'd at his well-doing , or look upon him with an evil eye . But thou shalt keep an even and composed spirit , equally temper'd to joy and sadness , that thou mayst rejoyce with them that rejoyce and weep with them that weep , that v thou mayst in thy grievances pray , and in thy mirth sing Psalms ; Thou shalt not be too confident nor yet too distrustfull of thy self , neither shalt thou place thy trust in man , nor too much stand in fear of him , seeing his breath is in his nostrils : But thou shalt hold so even a balance betwixt thy hopes and fears , that thou mayst in Charity endure all things , and hope all things , and that thou mayst walk with care and circumspection , and set thy heart upon thy way ; Thou shalt not break out into passions , upon slight occasion , or study revenge , but shalt keep in thy anger , and when my glory calls for 't , imploy it in zeal and sin not ; Thou shalt cleanse thy heart , the fountain of actions , denying all ungodly lusts , mortifying the desires of the flesh , wrestling with temptations , and fighting the good fight against thy three grand enemyes , the world , the flesh , and the Divel ; Thou shalt not nuzzle thy self in carnal security , and give thy self to idleness , neglecting thy prayers and thy dutyes , and opening the door to temptation , and fatning thy heart for destruction ; Thou shalt strive against the first suggestions of thy lust , and shalt crush the cokatrice in the egg , before vanity have got the dominion over thee ; Thou shalt withstand the evil one , that he may fly from thee , that having done all thou mayst stand ; Thou shalt not entertain ill thoughts with delight ; nor roll the sweet morsel under thy tongue ; Thou shalt not give consent to the wicked enticements of thy own flesh , but arm thy self with holy resolutions ; Thou shalt do thy utmost endeavour to root out all evil concupiscence , & to keep that noisom puddle of original corruption , that body of death which thou carryest about with thee , from streaming & breaking forth , into inordinate desires , irregular words or actions , whereby God is offended , or thy neighbour injur'd ; and lastly , thou shalt so bound thy appetite , & keep it within the limits of that condition wherein providence hath placed thee , that thou mayst without envying thy neighbour or desiring any thing that is his , quietly rest satisfied with thy own estate , and carefully mind the dutyes of thy calling , knowing that contentedness with what a man hath , is both the great duty of Christian Religion , and the greatest felicity of this life . That we may inquire into our selves , it hath been plain by our actions , how full of concupiscence our hearts have been , when the Lusts of this Age have been as wild , and the practises as loose , as the Opinions ; & mens minds have been as free to covet as they have been to think ; when appetite has been boundless , and being goaded by ambition , has rambled over all Sacred & Civil Rights , & left nothing untouch'd that belong'd to God or man , which the covetousness of wicked hearts could reach at ; when we have coveted God's House as well as our neighbour's , & made conscience of nothing that might improve our estates ; when instead of Self-denyal , which is the principle of Christianity , Self-preservation has been set up , and Interest made our Idol ; when we have been so far discontented at our present condition , that we have over-run all orders , & to mend our private fortunes have ruin'd the publick ; when we walk disorderly , and are immoderate in the use of our pleasures , and are taken up with the love of the world , and impure affections , and cannot rellish the things of God ; when we cannot indure one another , and require that of others we would not allow them , and set our selves at irreconcileable distances ; when we indulge our selves in carnal joyes , and have no compassion for our suffering Brethren ; when our hopes depended on an arm of flesh , and the fear of man deterred us from our duty , so that we would not trust God for our delivery in the performance of our duty ; when every small thing puts us into passion , and in our zeal we design a revenge on the person , more then a reformation of his vice ; when we follow the guidance of a deluded conscience , and mistake both covetousness and ambition for zeal ; when we prefer publick mischief , before our own disappointments , and had rather Church & State should be indanger'd then our design should miscarry ; when we hug temptations , and make much of our lusts , and lull them on the pillows of ease and security ; when we wish for things unlawful , and take unlawful courses to get them ; when all our desires are let out for carnal satisfactions , and we make it the great business of our lives to provide for our content , and yet can never be contented ; When by our covetousness and evil concupiscences we have thus broken , not only this , but all Gods Laws and Commandements , we may very well desire God's pardon for what is past , and his assistance for the time to come , in the Churches form ; Lord have mercy upon us , and write all these thy Laws in our hearts , we beseech thee . FINIS . AN EXPLANATION Of the SACRAMENTS . The II. SACRAMENTS . Baptism . GOe ye , and teach all Nations , baptizing them in the Name of the Father , and of the Son , and of the holy Ghost . a Go ye into all the world , and preach the Gospel to every ereature . He that believeth , and is baptized , shall be saved ; but he , that believeth not , shall be damned . b The Lords SUPPER . c THe Lord Iesus the same night , in which he was betraid , took bread : And when he had given thanks , he broke it , and gave it to his disciples , and said ; Take , eat ; this is my body , which is broken [ given ] for you : this do in remembrance of me . Likewise also [ he took ] the cup after supper , and when he had given thanks , he gave it to them , saying , Drink ye all of it : For this is my bloud of the New Testament , which is shed for you [ for many ] for the remission of sinnes . This doe ye as ●ft as ye drink it in remembrance of me . Of the SACRAMENTS . THe Sacraments , That is to say , Holy Rites or Ceremonies , or mysteries used in the Church , appointed by Christ himself . Now Sacrament is a military term , and signifyes that oath , whereby souldiers were wont to engage to be true and faithfull to their General in the War against the enemyes of their countrey : And thus it is with us Christians , who have vow'd obedience to Christ , the Captain of our Salvation , and sworn to fight under his Banner , that we may by his strength overcome the world , the flesh , and the Divel . The Sacraments are but two , Holy Baptisme , and the Holy Supper : which come in the place of Circumcision , and the Iewish Passeover . By Baptism we are admitted into the bosom of the Church , and as it were entred into God's family , being by nature aliens from the Commonwealth of Israel ; and of the children of wrath become heirs of the promise . The Supper affords us a spiritual repast , and by it we grow up , and are intimately united to Christ , and are preserved and fed to life everlasting . There are two things to be considered in a Sacrament ; an outward Sign , and an inward Grace signified . Sign , in Baptisme is Water , which washeth the filth of our body ; the Thing signified is the Blood of Christ , whereby our souls are cleansed from the filth of sin . The outward Elements in the Supper are Bread and Wine , by which the strength of nature is repair'd and maintain'd : The Things signified are the Body of Iesus crucified and his Blood shed , which being partaken by Faith doe heighten our graces , and nourish the souls of believers . Baptisme d then is the laver of regeneration ; and the Supper e is the Communion of the Body and Blood of Christ. In a word the Sacraments are annexed to the Word of God , as the seals of the promise , conveyances of grace , and evidences of the Spirit , by which he doth effectually apply to believers the love of the Father , and the merits of the Son , assuring their hearts , confirming their Faith , fastning their Hope , and enlarging their Charity . Of BAPTISM . THe Institution of Baptisme was after this manner . When Christ had with his Blood sealed the truth of his Doctrine , and purchased to himself a Church , i.e. a peculiar people , the chosen ones of God , whom he fore knew from all eternitie ; ( for he was the f Lamb slain before the foundation of the world was laid ; ) and had made good this his purchase by his resurrection , in that the bands of death sell off , and he was released out of the prison of the grave , having paid the debt , for which he as our surety suffered ; it was then convenient that this Church thus purchased , should be gathered , and the chosen ones be called , and converted to the saith by the preaching of the Word , and distinguished from the rest of the world by a profession of the Gospel , and the use of holy ordinances . Wherefore being himself to depart hence & to ascend to Heaven , he leaves his Disciples with instructions , how to propagate the faith , and to order the affairs of his spiritual Kingdom to the end of the world , and to proclaim throughout all quarters of the world , the good tidings of peace and pardon to all such as should by faith and repentance come in and give up their names to Christ ; It being God's will g that all should be say'd , and come to the knowledge of the truth . Whereupon he sends the Apostles to preach , and by Baptisme i.e. by a solemn rite of washing with water , receive into the bosom of the Church as many as should profess faith in him ; giving them this commission before his departue , as it is set down by the Evangelist , Goe ye and teach all Nations baptizing them , &c. Baptism having bin formerly us'd by Iohn the forerunner of our Saviour , and honour'd by the example of our Saviour himself , who h at his Baptism was signally own'd from Heaven for the Son of God , the Spirit also in the shape of a Dove lighting upon him . Our Saviour in these words , wherein he appoints the form and use of Baptism , partly commands , partly promises . The command hath in it a mission , Goe : & a commission , teach , and Baptize . The promise is that whosoever believeth and is Baptis'd shall be saved . GOE YE INTO ALL THE WORLD . Christ himself being sent to the lost sheep of the House of Israel , confin'd his own walk within the bounds of Iewry ; but at his death the vail of the Temple being rent in twain , and the partition wall broken down , all other Nations of the world were receiv'd into the covenant of grace , and made partakers of that salvation which the Iews i put from themselves . In order to this , the Apostles were furnisht with the gift of tongues , to the end that they might discourse with all people in their own language , of which they gave a notable essay at the Feast of Pentecost ; and not long after they had meeting , and agreed amongst themselves , what quarter of the world every one should take upon him as his Province , and accordingly travell'd , some one or other of them , over all the parts ( of the known world at least ) there being yet remaining in several places of the East in Asia ( as amongst the Chineses and the Indians , ) and of the South in Africk , ( as amongst the Abyssines under the command of Prester Iohn , that is , the Apostolick Prince , &c. ) several monuments of the Apostles preaching . Nor are there wanting in America it self footsteps of the Gospel , as in the Island of the Holy Cross. AND TEACH ALL NATIONS , or preach the Gospell to every Creature . Now indeed does the Sun of rightteousness , being the light that enlightens every one that comes into the world , set forth upon his course , and makes his compass from one end of Heaven to the other , darting forth the rayes of his heavenly Doctrine to all Nations , and diffusing light and heat by the Apostles no otherwise then the Sun in the Firmament makes his passage through the twelve signs of the Zodiack . By this means Churches were planted up & down , Cities and countryes converted to the Faith , and the sound of the Gospel went throughout the world . What an excellent story would the rest of the Acts of the Apostles have made , if they had bin committed to writing , or preserved , as St. Paul's and Peter's were ? whereas we have scarce any thing of them but fable , and the variety of changes since , and ferity of the nations at present makes it almost impossible to find out the truth of their travels , acts , and strange successes . BAPTIZING . This hath a double meaning : either Teach and Baptize , or Teach by Baptizing . The former is thus ; After you have instructed people in the faith , and made known to them the Gospel of Christ , and acquainted them with the will of God touching their salvation ; receive them into the Church , and washing them with water assure them of the pardon of their sins , & engage them into a profession of the Christian Faith , and of a holy life . The later speaketh thus ; Teach by Baptizing , that is to say , preach the Gospel to all , and whomsoever you shall find willing to renounce their former error , to give up themselves to the obedience of the Gospel , make them my Disciples ( which indeed is the importance of the Greek k word ) by dipping or sprinkling them with water : by which ceremony ( as by a peculiar badge ) my Church which is the company of believers shall be distinguish'd from the rest of the world . From both we learn , that the administration of the Sacraments doth properly belong to those whose duty it is to preach the Gospel , to wit , the Ministers of God's Word ; and that they are to Baptize , who are to Teach ; the Sacraments being but the seals , and appendages of the doctrine . THEM . Men , and women , and children ; persons of all conditions , sex , age ; whole countryes , whole cities , whole families , according as your preaching shall find success . And this no question was the practise of the Apostles at first , as hath been of the Church ever since , to admit all even little ones , ( as Christ did suffer little children to come to him ) and the Infants of believers to Baptism : for so Circumcision , in place of which Baptism came , was performed upon children of eight dayes old : And why should the sign of the Covenant be denied little babes , who are in Covenant with the God of their Fathers , who hath promis'd to be our God , & the God of ours ? What an unkindness is it , that a parent should shut the gate of life against his child , and deprive it of the priviledge of a new birth : seeing that believers children are born heirs of the promise , and have as good title to the spiritual blessing of their Fathers as they have to their temporal estate ; if the word of God be good evidence . What hard-hearted person can look upon it's child no otherwise then a heathen brat , then the young one of some brute damm ; I will not say lamb , or kid , or calf , which God appointed to be offered to him , and accepted in the Iewish service . And will any one then be backward in bringing his child to the Temple , and presenting him to the Lord , or fear God's displeasure for so doing ? O rigid course to pass a sentence of excommunication upon children , till they come to years of discretion . And why so ? because they have no faith . Suppose they have not . The very Baptising a child makes him a Disciple , if thou understandest l Greek . And art afraid of making thy child a Disciple too soon ? Besides , who dares to be so peremptory , and void of charity as to deny little ones faith ; since faith though it do ordinarily come by hearing , yet it is a grace infus'd by God into the soul , capable of such infusion ; nay , holy writings have left it upon record , that some children were sanctified in the womb , and that Iohn the Baptist ●eapt in his mother's belly at the entrance of the Virgin Mother ; & layes it down for a general observe , that God hath out of the mouths of babes & suckling● ordained strength , or prepared for himself a strong and solid praise . IN THE NAME , i.e. by virtue & force of a divine command and appointment , and by that authority which is deliver'd to the Son by the Father ; and which through the Spirit , I doe also impart to you my Ministers . Or into the Name ; for so the words sound in the m Greek . i.e. into the profession of Christian Faith , and of Gospel-obedience . Now the highest point of Christian Doctrine is to believe in God , distinguished into three Persons , Father , Son , and Holy Ghost . OF THE FATHER . Who made us , and begets us a new , by his word and ordinances . OF THE SON . Who redeemed us , and washes away our stains with his Blood. AND OF THE HOLY GHOST . Who sanctifies us ; for we are born again of water , and the spirit . Each Person hath its peculiar operation , & is severally represented , in the holy rite of Baptism . For whereas by washing of water is meant the doing away of sin , the Father pardons sins , the Son purchased the pardon , the Spirit by faith applyes that purchase . So then we are sav'd by the mercy of the Father , by the merit of the Son , and by the efficacy of the Spirit . This form of Baptism is one of the clearest proofs of Trinity in all Scripture ; and indeed when our Saviour was Baptiz'd of Iohn , all Three did shew themselves present . Christ himself whom Iohn did Baptize , was the second Person ; the Spirit descended upon him in the shape of a Dove ; and the Father spoke out of the Cloud , saying , This is my beloved Son , in whom I am well pleased . In the Command is set down the rite , or outward action . i.e. the washing with water . The Promise delivers the grace signified and conveyed by the action , to wit , remission of sins . The analogie betwixt the outward sign , and the inward grace lyes in this ; that , as Water being powred , or sprinkled on the body , washes off the filth ; so the Blood of Christ , which was the Fountain open'd for the cleansing of iniquity , doth purge the conscience , and doe away sin , whether original , or actual , and present us clean without spot in the sight of the Father by the virtue of the Spirit . HE THAT BELIEVES AND IS BAPTIZED , SHALL BE SAVED . Faith is the soul's hand , by which a man receives and applyes to himself the benefits purchased by Christ. By Faith we are justified . Baptism is the laver of regeneration , the seal of the Covenant , the conveyance of Grace . They are both necessary , neither can either of them serve turn by it self ; There must be an Ordinance to ground Faith upon and there must be a Faith to make the Ordinance effectual . For every appointment ( as the just man doth ) lives by Faith. Faith without Baptism , were a bucket without water ; and Baptism void of Faith , were but a well without a bucket to draw up the waters of life . He that believes , by confessing his sins , and professing Faith resolves upon amendment of life , and gives himself up to Christ's discipline ; and then is baptiz'd , obliges himself by vow , & enters into Covenant of strict walking with God , He shall be sav'd from his sins , & the punishments due to them ; being free as well from the power , as from the guilt . His nature shall be renewed ; and by the continual supplyes of grace ( if he make good use of it ) he shall be enabled more and more to withstand temptations , & get ground of his lusts ; he shall be put into a state of salvation , and every day set forward on his way to bliss through the paths of holiness , till with Christ at last he arrive at perfection , & have his grace changed into glory . HE THAT BELIEVETH NOT SHALL BE DAMNED This is a threat annexed to the promise , which holds good by the law of contraries ; for if those that believe shall be saved , then those that believe not must expect nothing but damnation . We must observe , that , there is not added here any mention of Baptism , because unbelief it self is enough to shut the gates of Heaven against any one , and send him to Hell : wherefore it is not said he that believes not , and is not Baptiz'd ; for the unbeliever , whether he be baptiz'd or no , is lyable to this sentence ; If he hath been baptiz'd , it will be look'd upon as a formal cheat , & a cloak to disguise his hypocrisy : And if he hath not , the very neglect of Baptism serves for an open discovery of his unbelief ; so that either way he aggravates his sin , by being on one side hypocrite , on the other profane . The meaning of these words then is this . But on the contrary , whosoever doth not with true Faith entertain my Doctrine , and with sure purpose of mind resolve on the keeping my Commands , but doth either so far disbelieve Christian Truth , that he will not so much as take upon him the outward profession of it , or having been baptiz'd , is of loose opinions and practises , and disparages his profession with foul errors , or wicked manners : such an one will have no benefit by Christ , no share in the salvation wrought by him , but brings upon himself the guilt of his own sins , and continues still in a state of wrath , and perishing in his unbelief , will assuredly be cast into everlasting torments . If the One Sacrament may be termed the Bosom of the Church , by which we are entred , and have admittance into the fellowship of the Saints ; The Other may not without reason be call'd the Churches Breast , by which we are nourished to a spiritual growth , and are refreshed and fed to life everlasting . Of the Lord's SUPPER . AFter that our Saviour had sufficiently made known by his Doctrine the will of God concerning man's salvation , and proved by many miracles , that he was the Son of God that came down from Heaven , to the end that having put on our nature , he might in our stead satisfy the Law , and undergoe the punishments due to us for our sins , that we through Faith in him might live ; It pleased him ( that he might leave with us the Symbols of his presence for ever , and preserve the memory of his sufferings afresh in the mind of the faithful ) to prefigure his Death by a Sacrament , appointing Bread , & Wine , the usual supplyes of life , for the representing of his sacred Body , which was broken on the Cross , and torn with the nails and the spear : and his Blood which trickled from his sacred Head by the pricking of the thorns , gush'd out of his hands & feet when he was nail'd to the tree , and brake forth of his side when he was wounded with the launce , and plentifully stream'd forth out of every vein of his sacred Body , when he was cruelly scourged with whips . Now his Body thus broken , and his Blood thus shed , doe no less feed a believers soul , and improve the force of grace , then the body is nourished , and natures strength repaired by Bread and Wine . But this hath a spiritual meaning ; not that any one doth eat the very flesh of Christ , and drink his very blood in a gross manner , for that will be as absured to think as 't is savage to doe ; or that Christ can be receiv'd any other way then by Faith , for 't is a point of Faith that the Body of Christ did goe up to Heaven , and there is to remain till the last day ; and 't is contrary to very reason , to say , that the same Body can at the same time be in several places ; and to bring to pass contradictions , is a thing out of the power of omnipotence it self ; not to say that it is plain even to our outward senses , that the elements of bread and wine doe still remain after consecration the same in substance as well as in colour , and accidents as they were before . In fine it would indeed be no Sacrament , if the signs should change their nature , and the thing signified be it self really there ; for a Sacrament is nothing else but a figure , and representation of some thing that is absent , exhibiting to the understanding that which cannot be seen with the eye ; and by outward actions resembling the inward virtue and efficacy of that thing of which it is a sign . This sacred Rite is called the Holy Supper , either by the way of Metaphor to denote the communion , and fellowship which the Saints have with one another ( for which reason we also usually term it with the Apostle Paul , n the Communion . ) The whole family meeting together at that time , when all the business of the day is over , to refresh themselves , and take their repast . Nor is it otherwise with the houshold of Faith , who though imployed in several dwellings and dutyes of life , yet as members of one and the same body , whereof Christ is the Head , are united to one another by the same spirit , & fed with the same spiritual food . So that the Mystical body of the Church is made up of many Saints , just as the bread it self of many corns , and the wine of drops ; whence 't is frequently by the Greek Fathers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the gathering together of the Saints , whither ( as some Interpreters would have it ) that place hath allusion , o where the car case is , that is , the crucified Body of Christ , thither shall the eagles , the quick-sighted , high-flown believers , be gathered together . Or , out of a more particular respect to the Passeover , into the place and stead whereof this Sacrament came ; as the other succeeded circumcision : for the Iews were wont by God's appointment yearly to celebrate a Feast , whereon at evening in each houshold they slew a Lamb , dressed it , and eat it together in remembrance of the deliverance from the Egyptian slavery , and from the Angel , who striking all the first born of Egypt pass'd over the houses of the Israelites , who for that purpose had according to that p command dash'd the Blood of the Lamb upon the lintel of the door . Now Christ being the substance was to put an end to all ceremonies , & came to make one perfect sacrifice once for all , who in that he dyed , dyed but once , being the Lamb of God , which taketh away the sins of the world ; and his death we are to remember in these pledges of his love , whereby he hath delivered us from a spiritual slavery , and wrought salvation for us . And indeed in that very nick of time when our Saviour had finisht the Paschal Supper with his Disciples , he appointed this as to abide for ever in the room of the other . The Lord's Supper it is styled , because appointed by the Lord Jesus , and represents him to be fed on by Faith. The words of the Scripture , wherein the Institution is set down , expresse both time when , and manner how it was performed : the manner again delilivers partly what he did , partly what he said , in consecrating the bread first , and then the cup. The Institution of this Sacrament is described by the authour , time , and manner . The Authour , the Lord Iesus . The Time , the night wherein he was betrayed . the Manner consists of two parts , shewing partly what he did , partly what he said ; and that severally of these two several signs , by which he would represent his Body and Blood. For this Holy Supper was to consist of spiritual meat and drink ; as men use both to eat and drink in their other ordinary meals . The Bread is the sign of his Body ; the Cup of his Blood. First , as to the Bread what did he ? He took it , he bless'd it , he broke it , he gave it . What said he ? Take , eat ; this is my Body . Again for the Cup , what did he ? he took it , he bless'd it , he gave it . What said he ? Drink ye all of it ; for this is my Blood , &c. Now let us goe over each part again , and explain it more fully . THE LORD JESUS . Who by the merit of his Passion , and at the price of his Blood purchased for us Salvation , and for himself glory , and a Name above every Name , that he might become Head of the Church , and to him might be given all power from the Father . He alone has authority to appoint Sacraments , and order the affairs of his Church , by his word and spirit ; whereby he hath impowerd his Ministers to act in his Name , & to dispense his ordinances even to the end of the world . IN THE NIGHT. For it was a Supper , which he intended , and 't was at supper or rather after supper ; when he had with his Disciples about him , eaten the Passeover , the type of himself , who was the Lamb slain before the foundation of the world ; when he said at the Table , One of you shall betray me , and discovered his betrayer by giving him a sop , which some think was no other then a piece of consecrated bread . Nay , the self-same night , IN WHICH HE WAS BETRAID by Iudas with a kiss , bringing a multitude along with him , arm'd with swords , and staves , the rage of the rulers , and the curses of the priests , to lay wicked hands on him , after he had sweat drops of blood in his agony , and powred out his Soul in Prayer , being sad even to death , in a garden , where he made the praeludium to his Passion . BREAD , by which the heart of man is strengthned ( which is therefore called the staff of life ) is made use of to represent the Body of Christ , who q was the bread which came down from Heaven , by which souls are fed to life everlasting . HE TOOK IT . That he might by his example shew the Ministers of his word , what they are to doe , when they invite their people to the holy Table ; himself doth in a solemn manner begin the ceremonies ; taking the bread , i.e. lifting it up , and holding it in his hand , which amongst the Iews was then the fashion observ'd by the master of the house . AND GIVING THANKS . We doe not read anywhere , that Christ ever sate down to meat without Thanksgiving ; which especially before the Holy Supper , is necessary , it being for that reason call'd the Eucharist . And surely the death of Christ , which is here set forth , was the greatest blessing , that ever befell mankind . Or Blessing it . The meaning may be , that by consecrating it , he did set it aside from common use , and praying for a special blessing upon it , that it may become an effectual means of grace , he stamp'd upon it a kind of reverence , which was not due to it before . HE BROKE IT . Whence this mystery is also call'd the breaking of bread : he divided it into several pieces , that there might be the better distribution of it amongst the company at table . AND GAVE IT , i.e. reaching out his hand he set to every one his part , and bestowed it amongst them . TO THE DISCIPLES . Who did then represent the whole Church of Christ , and society of the faithful , both men , and women , who should give up themselves to the discipline of Christ , and take upon them the profession of the Gospel ; not so much as Iudas excepted , though Christ well knew , what was in his heart . Wherefore by Christ's own example Ministers might learn , that none should be excluded , and kept from the table , where Christ himself entertained the Traitour , the Thief , and the Apostate Iudas . All are invited to this heavenly banquet , and if any one crowd in , having not on his wedding garment , he does it at his own peril . r 'T is the Apostle's rule in this case , that a man examine himself and so come . He that shall censure his brother as unworthy to share in this divine worship , to be sure by his want of charity makes himself unfit to be there , and uncapable of the blessing ; charity being as necessary a qualification as repentance ; and we are out of charity to suppose that any scandalous liver , or notorious offender , would venture upon these sacred mysteries without having repented him of his sins , since he is told aforehand , that by coming unworthily he will but eat and drink damnation to himself , delivering himself into Satan's power , filling up the measure of his sins , and hastning his own destruction , as it far'd with Iudas . AND SAID . Here follow the words of consecration ; for this too , as wel as the common s food , is sanctified by the word and Prayer . It was not enough to have broken and given it , unless he had also said , Take , eat . God is wont to instruct all our senses , as he requires s to have them all exercised in holy things . The outward Sign is propos'd to the eye , the Word to the ear , so that what the eagle-sighted Evangelist t saith of the Incarnation of Christ , may have here a peculiar place ; That which we have seen , That which we have heard , and our hands have handled of the word of life , declare we unto you : and accordingly it follows . TAKE . Stretching out the hand of Faith , lay hold on life , embrace salvation offer'd . Take , for ye have it not by nature in your selves ; it is the gift of God through Christ , who took upon him the Humane nature , that he through it might convey to men the power , & virtue of the Divine nature . He took , that he might give ; we take to enjoy . Take it , not snatch it , take it with reverence and such devotion of mind , and body , as becomes so great a mystery ; and this indeed has alwayes been the custom of the Church to use an humble posture upon this occasion , and receive kneeling . EAT . Apply to your souls the benefit of my death , feed upon me and be transformed into my likeness , that ye may be united to me , and I may live in you , no otherwise then the meat , which we dayly eat , is turn'd into juice and blood , and intimately adhering to us , becomes part of us . THIS IS MY BODY . This i.e. this bread , for though they disagree in gender , yet who is so unskil'd in Grammar , as not to know that the Relative this , may agree either with the former Antecedent , bread , or with the later , body ? or This mystery and Sacrament , This action of my breaking , and giving , of your taking and eating . IS MY BODY . Is the representation of my death , & the assurance of salvation to those that believe ; as we commonly say of a writing in Law , This is my estate . i.e. this gives me a title to such a house and land , and by a sure conveyance makes me right owner of it , as if the house , and fields , and meadows were really included in the parchment . Such a manner of speech is frequently us'd in Scripture ; as where 't is v said the rock was Christ , which to take properly and strictly , as the words sound , were absurd ; there being no more meant by it then this , that the rock was the type , and emblem of Christ. So here that the bread is Christ's Body , is not to be understood in a gross sense , as if that the substance of the bread were changed into the very flesh of Christ ; but that whosoever doth with faith receive these sacred Symbols , doth truly and to all intents partake of the benefits , which Christ hath purchas'd for us by his death , and is closely united to Christ , and grows in grace , even as our bodily food being taken in does pass into our nature , and give nourishment , and increase , to all the parts of our body . WHICH IS BROKEN , or Given . The u present Tense here is put for the future , which shortly shall be broken ; for Christ was yet not crucified , but spoke these words before his Passion . Or the whole life of Christ having been nothing else but an enduring of hardship , it may be understood not onely of the cross , and the nails ; the scourges and the thorns , wherewith his sacred Body was rent , and torn : but also of hunger and cold , fasting and watching , grief and pains , which he underwent all along from the Cradle to the Cross : or in a mystical and Sacramental sense ; which by this breaking & giving of the bread is represented & shown forth as broken and given for them . For the very actions us'd by our Saviour at this Supper have a spiritual meaning , and doe allude to some mystery . He took bread ; and so he took to himself a body , that he might become bone of our bone , and flesh of our flesh ; and suffer in the flesh the punishment due to us ; as it is w written , Burnt offerings , and sacrifices thou wouldst not ; but a body thou hast prepared for me . He blessed it , i.e. he set it aside from common use : in like manner , the mass of flesh and blood , which he would put on , he separated from the defilement of our nature , that he might after an extraordinary manner , be born of the Blessed Virgin without sin . He broke it , Iust so was that his body used , cut and mangled with cruel whips , bruised with blowes , and buffets , gash'd with a spear , pricked with the thorns , and bored with nails ; that we by his stripes might be healed . He gave it ; hanging on the Cross , with stretched armes & bowed head , he seem'd to invite all men to the well of salvation , which was open'd in his side , for the cleansing of iniquity , and the quenching of spiritual thirst ; laying down his life , like the good shepheard for the ransom of souls . And his Father gave him , so loving the world , that he gave his only begotten Son to the death , that whosoever believes in him might have everlasting life . FOR YOU . For your sake , upon your account , to your benefit ; for the appeasing God's wrath , satisfying his Iustice , and obtaining his mercy ; for the redemption of your souls , the purchase of pardon and grace , and the assurance of salvation , that you by my death may live , by my wounds you may be cured , and by receiving me thus offered unto you , may be received into favour . Or in your stead . Behold I suffer , what you should have suffered ; I as your Mediator stand betwixt you and God , betwixt your sins and his wrath , and undergoe the penalty which was due to you : my body is torn and mangled , and my soul powred out to death , not for any thing that I have done amiss ; for there hath bin no iniquity found in my hand , nor guil in my mouth : but I am that Lamb of God slain from the beginning of the world ; I am that good shepheard of souls , that lay down my life for my sheep . Thus broken and given , thus delivered for you , and to you , I seal pardon of sins to your hearts , I improve grace , supply strength , & feed your souls to life everlasting . Broken or Given , as if it were all one ; for this heavenly Bread was given , that it might be broken , 't was broken , that it might be given . Christ could not have suffered for us , had he not had a body given him for that purpose , nor could that body have done us good , or furnisht us with spiritual nourishment , had it not bin broken ; Had not Christ dyed , we could not be sure of living : As it is with the bread it self , which is the Symbol of his Body . The corn must be first cut down , and threshed , and winnowed , and grownd , and sifted , & kneaded , and baked with a hot oven , before it can become bread . THIS DOE YE . These words either have reference to the actions of the Disciples , who took the bread which Christ gave them , and eat it ; and so they belong to all Christians in general , to the whole company of believers according as the Church doth in more words deliver it ; Take , and eat this in remembrance that Christ died for thee , & feed on him in thy heart , with Faith and thanksgiving . And so of the Cup afterward 't is said ; This doe ye as oft as ye drink it , i.e. when ever ye drink it , drink it in remembrance of me . Or to Christ's own actions , who broke it , and gave it ; and thus they imply a special charge to the Officers of the Church , the Ministers of the Gospel , and Preachers of the Word , such as also were these Disciples ; as if he should have said , you are Apostles , with whom I leave the care of planting Churches , and preaching the Gospel , whom I trust for the management of the affairs of my Kingdom , and duly administring the Sacraments : wherefore I charge , and require of you , that in celebrating this mystery you follow my example , and doe no otherwise then you have seen me do before you ; that it may remain pure to all succeeding ages , according to this first institution . And hither St. Paul x in this case makes his appeal , where he discourses of the Holy Supper , That which I received that deliver I unto you , how the Lord Iesus , &c. This or Thus , This which I have done , or thus , as I have done now in your company , doe ye , and all from hence forward that derive authority from you , in your several assemblyes ; take bread and bless it , and break it , and give it about to those who rightly prepared come to the holy Table , and use these words of consecration , which I have done to you . The y Greek is , make this , hence it is an ordinary phrase amongst the Popish Priests , when they perform Mass to say , that they doe make the Body of the Lord ; thinking possibly that the Doctrine of Transsubstantiation is much advantaged by the word of making , which in the Greek is indifferently applyed to all manner of actions , and the other z which signifies to do would have bin very improper and not fit to be us'd in this place . THIS DOE YE . The word will also in the a Latine and Hebrew carry a sense of sacrificing ; and then 't would intimate , that our Saviour's death was our peace-offering ; whereby God's wrath conceived against sin was atoned , and his Iustice satisfied , we being cleansed by the sprinkling of his Blood. The Papists therefore call the Mass a Sacrifice without Blood , and the holy Table strictly and properly without any Metaphor , an Altar . 'T is true , we doe here represent and commemorate the death of Christ ; and when we come to partake of these Mysteries , we may use the b Psalmist's words ; What shall I render to the Lord for all his benefits towards me ? I will take the Cup of Salvation , and call upon the Name of the Lord : I will Sacrifice unto thee the Sacrifice of thanksgiving , and call upon the Name of the Lord : I will pay my vows unto the Lord , now in the presence of all his people . But he having offer'd once a perfect Sacrifice for the taking away of sin , and cry'd upon the Cross , It is finished , and in that he dyed , dyes no more : 't were absurd to think , there needed a repetition of that act , which in it self was all-sufficient , Christ's Blood being of an infinite value , as it immediately follows in the same Psalm , Precious in the sight of the Lord is the death of his Saints : A c word peculiar to Christ , as in the fourth Psalm , He hath set apart the holy one for himself , and in the 16. Thou shalt not suffer thine holy one to see corruption , meaning Christ. Besides to what purpose is it to ground an unreasonable doctrine upon the nicety of a word , which in ordinary plain meaning signifies but this , doe so hereafter as ye now doe ; or do ye in your companies , what ye have seen me now do in mine . IN REMEMBRANCE OF ME. For a memorial of me , and a monument of my love , who have not spar'd my life for your sakes , and with a sense of gratitude to keep up the memory of my bitter death , which I as your surety upon your account underwent , and the benefit whereof you will receive by believing on me , by eating my flesh , and drinking my Blood , and becoming one with me . Or d for my remembrance ; appointed by me to be one of my sacred ordinances , to be kept up in the practise of the Church till my second coming in the clouds , as ye will see me goe away . Wherefore in the mean while to leave behind me a remembrance , and to bear up your hearts in Faith , that what I have suffered hath bin out of love to you , and that those who in following ages shall not see me in the flesh , yet may have some further assurance then my bare word , I have provided this to be a standing ordinance in the Church , whereby I may be remembred to the end of the world . LIKEWISE ALSO HE TOOK THE CUP . Now follows the other part of this Sacrament , to wit , the consecration of the Cup ; for it would not be a compleat meal , were there not spiritual drink as well as meat , the Blood of Christ being as necessary to quench the thirst , as his flesh to satisfie the hunger of a believing soul , that hungers and thirsts after righteousness . But first the Bread and then the Cup. Why ? because there must be a body broken , before there could be blood spilt . First bread to strengthen , and then wine to refresh the heart . Again the Cup last as of great importance ; for the flesh could have profited nothing without the blood , and God is said e to have redeem'd his Church with his Blood ; nor does he onely redeem us with the shedding of his blood , but wash us by the sprinkling of it upon our consciences from dead works ▪ and preserve his Church spotless till the great day . Nay the author to the Hebrews f observes , that in the old Law there was no attonement for sin without blood : for in the blood lay the life , & the life of the sinner was to answer for his sin : wherefore 't was not so much the flesh of the sacrifice , ( which was partly burnt into ashes , partly eaten by the Priest or congregation ) that appeas'd God's wrath , as the blood , which was sprinkled round the Altar . Nor did the eating of the Passeover ( which was the type of this Supper ) secure the Israelites from the destroying Angel , but the blood which was struck upon the lintell of the door . Nor can the Papists plead the no necessity of administring the Cup , because the children of Israel in the celebration of their Passeover , and the Priests and people in their sacrifices onely eat of the flesh of the lamb or bullock , and not drank the blood , but either spilt it , or sprinkled it up & down . For first we have here Christ's express command , Drink ye all of it ; whereas they were bid to the contrary . And then , which is the main thing . Christ's merit ( as was said before ) lay most in his blood , so that to give our selves an interest in his sufferings , we must partake of his blood as well as of his body . But why is the Symbol of his precious Blood call'd a Cup , whereas that by which his holy Body is represented is plainly termed Bread ? now bread and cup are not direct opposites , nor answer one another , but bread and wine . This by the Papists own confession must be allowed to be a figure ( call'd Metonymie ) of the vessel containing for the liquor contained , the Cup for the wine in the cup. Now therefore if the Cup be not really turn'd into the blood of Christ , neither is the bread changed into flesh . For just as it 's said of the bread , This is my Body , so he sayes of the Cup , This is my Blood. And if there be a figure in one place , why not in both ? or can we suppose , that our Saviour in a thing of so great concernment , would not have spoke properly here too , as he did before . But the truth on 't is , we should on all hands run our selves into a world of absurdities , should we take words strictly as they sound , and not allow them a fair meaning according to popular use , and custom of speaking . For by this means we should have cities with wals up to heaven , Christ would be turn'd into one rock , Peter into another , Herod would be Metamorphosed into a fox , and Ovid's fables would hardly seem more strange then Scripture . But Rhetorick teacheth us the convenience , and vulgar custom the necessity of using figures , & no question but our Saviour made use of the liberty in this sacred Institution . Now the ground of this figure whereby the Cup is put for the wine ( whereas the other part of the Sacrament is properly express'd by the name of bread ) may be this ; because bread being of a solid substance is of it self easily laid hold on , and taken up with the hands : but wine is of a fluid & liquid nature , so that it cannot be meddled with to any use , unless it be first put into some vessel , as a cup , &c. Likewise also . These two particles imply , partly that Christ did as well appoint the use of wine as of bread to make this holy Supper an entire Sacrament ; in so much that , if either should be taken away , the mystery would be maimed and imperfect ; partly that he did in like manner , and after the self same fashion , consecrate the Symbol of his precious Blood , as he did that of his holy Body , using the same actions , and almost words ; for as he took the bread , and gave thanks , and gave it to his Disciples , bidding them eat , and telling them , that is was his Body , which was broken for them , and charging them to doe it in remembrance of him : Iust so he took the Cup too , and gave thanks , and gave it amongst them and bid them drink , and told them withal , that it was his Blood , which was shed for them , and charged them to do it in remembrance of him . Some little difference we may meet with , both in the actions and in the words , either by adding or leaving out . First here is added a more special note of the time , when the cup was appointed , to wit , after Supper , which is but generally expressed in the other part to be the night in which he was betrayed : And a more punctual command , when he sayes , Drink ye all of it ; contenting himself of the bread to have said onely , Eat it . with a particular declaration of the nature of this Sacrament , where he tells them , 't was the Blood of the New Testament , which he sayes not of his Body ; and of the use and end for which it was appointed , for the remission of sins . i.e. for sealing that pardon , which he purchased by his blood . Besides a precept , at least an advice of frequent receiving , implyed in those words , As oft as ye drink it . Then here is left out the action of powring out of the wine , which answers the breaking of bread ; for he broke the breaa , but it is not said that he powred out the wine . So that it may be supposed the cup was full of wine , when he took it . Yet the words of consecration doe make out this action also ; for as he said , This is my Body which is broken for you ; so he saith , This is my Blood which is shed for you . And lastly , he sayes of the bread , Take , eat ; but of the wine onely , Drink ; which yet they could not do without taking it . Now herein perhaps lay the difference , that of the bread being broken into small pieces , every one could at once take his part , and all partake together at the same time : but the cup being not capable of such a partition , they handed it to one another , the second staying till the first had drunk , and so on to the last . The Cup , to wit , being full of wine ; for so himself sayes afterward , that he would drink no more of the fruit of the vine , till he drank it new with them in the kingdom of his Father . Now wine was the fittest to express the nature and use of the Blood of Christ , it being the noblest liquour , that which most refreshes the heart of man. Give wine ( as the Proverb g saith ) to the sad in heart , that they may forget their misery . Wine was used also in the curing of wounds , as 't is said h of the good Samaritan , that taking the man ●hat had lighted amongst thieves into his care , he powred wine and oyl into his wounds ; the wine to search and cleanse , as well as the oyl to heal and skin them : Christ's Blood hath the same virtue and efficacy to quench the spiritual thirst of a sinner , who being scorch'd with his guilt , longs for Christ's righteousness , as the hart panteth after the water-brooks ; to cheer the spirits which lye drooping under the sense of sin ; to supply new strength to a Christian believer , that he shall rejoyce to run his course as a Giant refresh'd with wine ; and lastly to wash the defiled conscience , and cleans the foul running sores of the soul , that it may be fitted for the oyl of the spirit the comforter . Besides Christ himself is often compared to a Vine , whereof all the faithfull are branches , I am the Vine ( sayes he i ) and my Father the Husbandman ; and he is said to have trod the winepress of God's wrath alone for us . Yet in case of necessity , where wine cannot be had , other drinks either natural or made ( according to the custom of the country ) may be us'd , as water , beer , &c. Now as that bread which came down from heaven was the type of his body , so was the water which came out of the rock , and follow'd the Israelites through the wilderness , an emblem of his Blood ; for k that rock was Christ. He took it . He lifted it from the table , and held it in his hand , either having first powred wine into it out of some bigger vessell or flagon , or else with an intent to power wine into it ; as the word shed forth , or powred out doth intimate ; for the sign was to represent the thing signified . AFTER SUPPER . At the end of Supper , when they had done eating , whereas the other part of this Sacrament was appointed in Supper time , as they were eating . Or else 't is not unlikely , that this particle of time may belong as well to the bread as to the cup ; that the celebration of the whole mystery was not performed , till they had made an end of the Paschal Supper , into the room and place whereof this was from thence forward to succeed and be of perpetual use in the Church . AND WHEN HE HAD GIVEN THANKS , or blessed it . For the Apostle l calls it , The Cup of blessing which we bless ; i.e. before he appointed it to be a sign of his Blood , he sanctified it by the word and prayer , and begging a blessing upon it , separated it from common use : using perhaps the ordinary grace , which amongst the Iews , the Master of the house did at meals make use of ; for no question but our Saviour here alludes to their custom , who at the end of dinner or supper , after thanks was given , drank round the whole company that was at table of the grace-cup , the Master of the house beginning to the rest . HE GAVE IT . He set it down amongst them , that they might one after another take the cup and drink ; or perhaps put it into the hand of some one , that he might give it about to his fellows . TO THEM . The Apostles , to wit , or disciples , who at that time stood for the whole Church ; and consequently to all believers whomsoever , that make profession of the Christian Faith. SAYING . Speaking almost the same words , as he used before concerning the bread , that he might declare his own purpose in the institution of this mystery , and their benefit who should partake of it . DRINK YE . With Faith receive this Sacrament of my Blood , that like your natural drink , it being taken into your souls may refresh your souls , quicken your graces , and keep you to life everlasting . ALL OF IT . Every one some : for the bread was indeed broken into severall portions , but the cup could not be so divided ; wherefore they were to part it among them , every one drinking so , that there might be left for the rest of the company . FOR. That which before was delivered in a declarative way as a bare narration , eat ; this is my Body , is here brought in as a reason . Drink , for this is my Blood. Which shews to what end and purpose the cup was appointed , and how much it concerns believers to drink of it , since by it is conveyed the forgiveness of sins , the main virtue and effect of Christ's Blood being spilt . THIS . To wit , this cup which I doe now deliver to you , this wine which you are now about to drink , or this action of my giving and your drinking the holy Cup. IS MY BLOOD . That is , doth signifie and represent my Blood ; and not only so , but gives out also and conveyes my Blood , and the benefits thereof ; so that it being receiv'd with Faith shall prove as much to your advantage , and doe your souls as much good , as if you did really drink my very Blood , even as one finds himself refresh'd with wine which he drinks . OF THE NEW TESTAMENT . Upon Gospel terms , and the account of grace ; whereas formerly in the time of the Old Testament under the Law they were us'd to make atonement for their sins with the blood of bulls and goats : now Christ the Son of God was come in the flesh , who was the substance , that all those shadows belonged to , and the truth prefigur'd by those Levitical types , all those rites of sacrificing were to have an end ; when once he had offer'd up a perfect sacrifice , blotting out the hand-writing of the Law , and sealing a New Covenant of grace in his Blood : for the word m will bear that sense too ; and we know 't was the usual custom of making and ratifying Covenants by sacrifice , as betwixt n God and Abraham , o Abraham and the King of the Philistins , when they strook a league of friendship ; and possibly that heap of stones , which was p raised by Iacob and his Father in law Laban , and was afterward called Gilead , might serve also for that purpose . Nay Homer takes notice of it , as practis'd amongst the Heathen . But the Greek does more properly denote the Testament or last will , by which a man doth before his death dispose of his estate , & bequeath legacies , which being ambulatory and uncertain as long as one lives , is never valid or of force , q till the Testator be dead : nor could we have bin the better for Christ , or have had an effectual enjoyment of his benefits , had he not dyed , and by his death sealed as well as made the purchase . By the New Testament here then is meant the will of God the Father , concerning the Salvation of mankind ; which in former time he had made his people acquainted with , by visions , and Prophesies , and other dark representations ; but in the fulness of time , by sending his own Son , made man after our own likeness ; when the wisdome of the Father dwelt amongst the children of men , and the word became flesh ; gave out a full discovery thereof in the light of the Gospel and the clear manifestations of his grace : And that Covenant of grace , which by the death of his Son ( our Mediator , who reconcil'd us with the Father ) he entred into with men , being made upon other terms then the Law required , which sayes , Doe this and live , and calls for an exact obedience , which therefore it was impossible for men to keep ; whereas the conditions we are tyed to under the Covenant of grace are repentance only and Faith ; ( by which denying our own righteousness , we depend upon the merits of a crucified Saviour , ) according as they are propos'd both in the Old Testament , r the Iust shall live by Faith. And in the New , s He that believes shall be saved ; That Covenant of Grace , I say , is not without good reason styl'd the New Covenant , according as God himself promis'd by the Prophet even in the time of the Law , that he would make a new Covenant . I will be their God ( s sayes he ) and they shall be my people . And seeing that Christ's death hath put an end to the sacrifices formerly us'd for the ratifying of that Covenant , though in substance God's Covenant both with the Iews , and with the Christians be all one , yet in respect of a different administration , and a new and clearer dispensation , This may well be call'd the New Testament , That the Old. WHICH IS SHED . Truly , yet mystically and spiritually in this Sacrament , as sure as the wine ( by which it is represented ) is now powred out into the cup for your use . For it cannot be conceived , that when he spake these words he did really bleed , it being before his Passion ; but he having taken our flesh , and our blood on no other purpose , then to break the one , and shed the other for us , he speaks of that as already done , which was in God's everlasting counsel decreed to be done , in which sense he is call'd t the Lamb slain from the foundation of the world . Which is shed then is no more , then which is to be shed , which shortly will be shed , and which partly had already bin shed ; for Christ spilt not all his Blood at once , but at several times ; as at his Circumcision , when he paid the first fruits of it to the Lord ; in his agony , when he swet clots of blood ; at his scourging , when he was cut with whips ; at his crowning , when the thorns pierc'd his sacred head , and the scoffs more his heart ; and lastly at his Passion , when the nails fastned his hands and feet to the Cross , & the launce gored his blessed side , so that there gushed out water and blood , in such streams , that his most holy Soul together with his Blood left him . FOR YOU . In your stead , and to your benefit . For I having taken upon me the office of a Mediator , betwixt God and men , am to undergoe that punishment which was due to to man for sin : wherefore because by the decree and Law of God there is no atonement without shedding of blood ; I also am ready to powr forth mine , that you being sprinkled with it , may be acquitted from the sentence of the Law , and justified in the sight of God. Seeing that it will be but just , that what I your surety have done and suffer'd in your behalf , should satisfie the Iustice of God , and discharge you from guilt and the penalty of the Law , all one as if you your selves had done and suffer'd it . One Evangelist hath it , For many , or v rather Concerning many ; and then it may be understood of things , to wit , Sins which Christ's Blood did atone ; Wrath , which it appeased ; the Law , which it satisfied ; Guilt , which it frees from ; Filth , which it washes off ; and the Ceremonies , which it put an end to . And to all these purposes was Christ's Blood shed . But if it be taken for persons , it may have the same meaning as that , For you : The Greek u word frequently importing the whole multitude , & so the Apostle w to the Romans layes the comparison betwixt the old Adam & the new ; that as by one man's disobedience , all men became sinners , so much more by Christ's obedience should many be made righteous . Now the advantage of this comparision would come to nothing , were not Christ's death of as universal influence , for the justification of mankind ; as Adam's sin , was for the condemnation , though indeed the benefit thereof doe redound to none , but those who doe with true Faith lay hold upon it , i.e. to the elect alone , and true believers ; who yet ( in respect of the rest that perish in their sins through unbelief ) cannot be call'd the many . For many are call'd but few are chosen . And no question but it was Christ's intent to tast death ( as 't is said x ) for every man , none excepted , but who would wilfully run into damnation by despising so great salvation . And that the many may thus mean the All , is clear by y other places , where a word of the largest extent is us'd , to wit , the world , which cannot in propriety of speech be applyed to signify the Church onely ; God so loved the world , that he gave his Son. and Christ is the Lamb of God that takes away the sins of the world . and is a propitiation not for our sins alone , viz. that are believers , but for the sins of the whole world also . FOR THE REMISSION OF SINS . Whereas the Law doth pronounce sentence of death upon those that transgress it ; for the soul that sinneth shall dye ; And all men are concluded under sin ; for z there is none righteous , no not one ; and a in thy sight shall no flesh be justified ; It was impossible for one that was meer man either to perform the Law , or avoid the punishment , had not Christ ( who was God as well as Man ) interposed . For no man was ever either by gifts of nature , or by the supplyes of grace , advanc'd to that pitch of perfection , that he could perform an exact obedience to all God's commands ; We have sinned all ( saith b the Apostle ) and if we say that we have no sin , we deceive our selves , and there is no truth in us . Nay , supposing one's life never so spotless ; yet cannot we make amends for that natural uncleanness of original sin , which we are born with , and which as soon as we live forfeits us to death , according to the threatning , c In the day that thou eatest thereof , thou shalt dye the death . Wherefore what was wanting in us , Christ made up with the merits of his obedience , who having fulfill'd the Law , and being in himself altogether free from guilt , became d sin for us , and was reckon'd amongst transgressours , that we might be justified by his blood , and sanctified by his spirit . Our sins then are by his death done away , so that if we lay hold on him by Faith , that we may receive the benefit of his death , we that are guilty must be acquitted , because our surety that was guiltless was condemned ; we shall live , because he dyed ; we shall escape the wrath which he underwent ; and our sins must be forforgiven , because his innocency was censur'd ; so that now God stands oblig'd by his faithfulness and justice too , to forgive us our sins , and cleanse us from all iniquity . He is but faithful when he keeps his word , and performs his part of that Covenant , which he made with us in his Son ; and he is but just , when our surety has paid the debt , to discharge us . Now this Sacrament being a seal of the Covenant doth assure us of that forgiveness ; and seals to our heart by the sprinkling of blood , and the operation of the spirit a pardon of our sins , and does withall oblige us to Faith and repentance , which are the conditions , without which we must not expect forgiveness , and to a new obedience , which is the surest sign and evidence , that we are forgiven . THIS DOE YE AS OFT AS YE DRINK IT IN REMEMBRANCE OF ME. That is , this sacred Rite I thought fit to appoint , and leave behind with you , as a memorial of me , and a monument of my love towards you , who took upon me your nature , that I might dye for you , and shall shortly powr out my soul to death , even as you have seen the wine which you now drink powred into the cup ; that your souls may live , being refresh'd with the virtue of my blood , as your bodyes are strengthned , and your hearts cheared by the use of wine . This ordinance after my departure from you ; shall serve to represent my death , and my love , ( which is as strong as death ) and the benefits thereof : wherefore I charge you , and all others , which shall profess my name ; that , if you expect to enjoy those blessings , which my death is intended to procure for mankind , and which will certainly befall those , that doe truly believe in me , they would not fail to testify their Faith in the use of this Sacrament , and apply to themselves the Salvation wrought by my death ; this mystery being appointed as a means of conveying assurance , and sealing pardon . Do you then in your assemblyes hereafter , as you have seen me doe now amongst you . And let all Christians with reverence and due preparation attend and partake of these holy mysteryes ; knowing 't is not an ordinary and slight business , but a matter of great concernment both to the honour of my name , and to their souls health : It being appointed for my remembrance , & their spiritual growth . Nor shall it be enough once , as in the other Sacrament of Baptism , or some few times , as a thing at your own choice , to partake of this holy Supper ; but it is a thing must be often done , and you are frequently in this to commemorate my death , as oft as ever occasion shall be given : that so the memory of me may be continually celebrated in the Church , and you may be drawing virtue continually from me , grow up from grace to grace , from strength to strength : And accordingly the primitive Saints communicated every day , e going about from house to house and breaking bread ; And how can we call our selves Christians , that far unlike them neglect so great Salvation and regard not the Blood of the Covenant , but to the disparagement of Christianity intermit the use of this sacred mystery ; as of late we have done in very many congregations for several years through the fondness of some , whose ill temper'd zeal had well neer eaten up the house of God. 'T is true Baptism needs not , indeed ought not to be reiterated , it being the laver of regeneration : Now it suffices once to be born : But the Sacrament of the Body and Blood of Christ , is call'd , and is , a Supper . Now he that sups once , hungers and thirsts again . We cannot , if we have a true spiritual hunger and thirst after the righteousness of Christ , but come to his Table and present our selves before him often ; at least at the three great Festivals of the Church , wherein the Birth , the Passion , & Resurrection of Christ , & the Descent of the Holy Ghost are remembred , as the Iews custom was at their three great Feasts to come up to Hierusalem ; if not every month , nay , every week , that every Lord's day , the Lord's Supper also might be administred , and we considering our frequent relapses into sin , might be often renewing our vows . Nay it were to be wished , that our lives were so pure , and our minds so taken up with heavenly things , and our feet ( our affections , I mean ) were so shod with the preparation of the Gospel , that we might with the ancient Christians make it our every day-meal , and say that Prayer in this sense , Give us this day our dayly Bread. FINIS . Courteous Reader , THis whole Treatise having been taken by several al young pens from the Author's mouth , He doth not conceive himself oblig'd to maintain the Orthography every where : seeing 't would have been an infinite task to have corrected all over to his own judgement . Truth is , scarce any language has greater variety , or indeed irregularity , of pronouncing & spelling the same syllables , then our English hath ; which is some reason of the difficulty of it to strangers . I shall instance in some words diversly written ; School and Schole , Vertue and Virtue , Common and Commune , &c. the one being the Vulgar , the other the Scholastic Orthography : Again , a different meaning sometimes diversifies the letter , though pronounc'd alike ; as to lie down , and to tell a lye ; foul dirty , and a fowl a bird , &c. But of this He shall have occasion to discourse more largely in his Tables of the English Tongue , wherein he hopes to give satisfaction to the Critic , and the Scholar . At present he thinks it his main concern to be Vnderstood , and therefore takes no notice of any faults escaped , but such as may disturb the sense , and scandalize an Ordinanary Reader : and for the rest trusts himself to the candour of the Judicious . ERRATA . Pag. 8. l. 7. Deity r. duty . p. 14. l. 3. affection r. effusion . p , 21. l. 3. master r. maker . p. 39. l. 21. r. as much as . p. 44. l. 19. signicant r. significant . p. 48. l. 12. del . up even . p. 69. l. 10. r. their designs . p. 71. l. 18. r. our destiny . p. 97. l. 14. lift r. lighted . p. 106. l. 14. , use r. use , p. 111. l. 5. meeted r. meted . p. 118. l. 3. serety r. serenity . p. 130. l. 7. doing r. doings . p. 135. l. 18. For r. So that . p. 157. l. 10. metonymical r. metaphorical . p. 182. l. 11. he that r. that he . p. 192. l. 10. soul r. soul , p. 233. l. 8. government r. garment . p. 439. l. 19. yet not r. not yet . Notes, typically marginal, from the original text Notes for div A48737-e1980 a Qui singit sacros auro vel marmore vultus ▪ Non facit ille Deos ; qui rogat , ille facit . Mart. b Non tam praedari quam precari . c 1 Thess. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the precept ; in Cornelius his practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 10. 2. d Gen. 18. 25. e Matt. 7. 7. f Ioh. 14. 13 , 14. g Iam. 4. 3. h Psal. 19. 14. i Psal. 5. 5. k Psal. 10. 17. l Gen. 15. 11. m Iam. 1. 6 , 7. n Psal. 31. 16. o Isa. 28. 16. p Rom. 10. 11. q Heb. 11. 6. r Heb. 11. 6. s Psal. 112. 10. t Psal. 1. 6. v Iam. 5. 16. u Rev. 8. 3. x Iugiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 1 Sam. 1. 13. z Rom. 13. 4. a 1 Tim. 11. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Luk. 11. 2 , d Thus saith the Lord , i.e. 〈…〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. f Rev. 1. 4. g Psal. 148. 5. h Longin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Deut. 33. 27. i Isa. 49 , 15. k Ps. 133. l Ps. 44. 4. m Ps. 2● . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o vid. Gr●t . d● v●r . R●l . p Deut. ●2 . 11 ▪ 12. q Matt. 23. 37. r Psal. 135. 6. s Matt. 10. 29. t Psal. 100. 3. v Iob 3● . 2● . u Lam. 1. 17. w Iob 18. 7. x Rom. 8. 17. y Ioh. 29. 17. z Psal. 73. 25. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Mar. 7. 10 , 11. c Matth. 23. 9. d Luk. 14. 26. e Luk 15. 2● ▪ f Psal. 139 , ● . g Psal. 115. 16. h Psal. 68 33. i Psal. 47. 2. k Rev. 15. 2. l Isa. 40. 15. m Psal. 103. 19. n Matth. 7. 6. o Phil. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solvere è port●● . p Exod 3. 13 , q Psal. 147. 4. r Isa. 45. 1 , 3. f Gen. 27. 36. t Heb. 7. 2. v Ier. 32. 20. u Act. ● . 15. x Ps. 115. 1. y Gen. 6. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z Mar. 6. 14. with E●h . 4. 14. a Ps. 16. 9. & 57. 8. b Ps. 8. 1. c Psal. 44. 5 ▪ d Matt. 7. 22. e Matt. 2● . 19. f Psal. 111. 9. g Isa. 8. 13. and 29. 23. h Lev. 20. 8. i Vers. 7. k 1 Tim. 4. 5. l Psal. 42. 4. m Matt. 5. 16. n Rev. 17. 14. o Rom. 9. 19. p Isa 40. 13. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regnavit , Ch. consul . vit . r Rom. 13. 1. s Prov. 8. 15. t Rom. 13. 4 , 5. v Psal. 82. 6. 7. u Psal. 11 12. w Regum timendorum in proprios greges , Reges in ipsos imperium est Iovis . Hor. Od. l. 3. x Psal. 139. 21. y Psal. 78. 18. z Iude , v. 6. a Vers. 8. b Iam 3. c Ier. 10. 7 , 7. d Rev. 15. 3. e Psal. 119. 91. f Psal. 135 6. g Psal. 84. 11. h Psal. 24. 10. i Rev. 4. 9 , 10. k Mar. 9. 44. l 11. Tim. 4. 8. m Ioh. 18. 32. n Rev. 22. 20 ▪ o Psal. 69. 1. p 2 Pet. 3. 10. q Rev. 14. 13. r Rev. 3. 20. s Phil. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Matt. 24 16. v Psal. 145. 17. u Psal. 19. 12. w Rom. 3. 4. x Ez●k . 1● . 23. y 1. Tim. 2. 4. z Matt. 22. 37 , 39. a Matt 7. 29. b I 〈◊〉 ●2 . 42. c Rom. 12. 2. d Luk. 1. 74 , 75. e Isa. 6. 3. Rev. 4. 8. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caro ; and so the Hebrew word Zeph. 1. 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad vitam . h Psal 37. 25. i Luk 16. 19. k Gen. 3. 13. l Psal. 128. 1 , 2. m Iob 5. 7. n 2 Thess. 3. 10. o Psal 127. 2. p Matt. 4. 4. q Matt. 20. 15. r Psal. 23. 5. s I●d . 12. t 1 Cor● 6. 13. v Matt. 6. 34. u Psal. 71. 9. w Heb. 13. 8. x Kin. 17. 6. y Exod. 16 18. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b ●●im . 5. ● . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d Ioh. 6. 51. e Luk. 16. 9. f Matt. 6. 35. g Ezek. 18. 20. h Iam. 3. 2. i Prov. 24. 16. k Rom. 5. 12. l Psal. 7. 12. m Psal. 42. 2. n 1 Ioh. 1. 10. o Psal. 51. 7. p Rom. 3. 9. q Psal. 18. compar'd with 2. Sam. 22. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s As in this very Prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Luk 6. 36. v Isa. 55 ▪ 9. u Ioh. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . w Iam. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Gal. 5. 22. y 1. Pet. 2. 23. z Mat. 6. 1● , 15. a Matt. 7. 2. b Epictet . c Iliero●l , d Matt. 8. 8 , 9. e Rom. 12. 21. f Luk. 23. 34. g Act. 7. 60. h Psal. 130. 4. i Exod. 3 4. 6. k 11. Sam. 16. 10. l Rom. 13. 4. m Iosh. 7. 19. n Psal. 51. 11. o Dimitte . p Psal. 19. 13. q Saul , Saul , why persecutest thou me ? Act. 9. 4. r Matt. 18. 22. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I a m 1. 1 3. t Luk. 16. 21. v Matt 4 3. u Rev. 12. 10. w Iam. 1. 13. x 1. Tim. 1 20. y 1 Kin. 22. 23 z Ioh. 13. 27. a Gen. 9. 21. b Gen. 19. 30. c Eph. 6. 11. Rev. 11. 24. d 1. Pet. 5. 8. e Matt. 4. 1. f Rom 16. 20. g Gen. 3. 15. h Psal 74. 14. i Prov. 28. 13. k Luk. 23. 11. l Psal. 7. 10. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verb more often construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eph. 3. 13. p Phil. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word whence the English charge is deriv'd . q 1. Tim. 4. 7. t Gal 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 2. Cor. 12. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Luk. 13. 24. v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u Quinquortium . w 1. Pet. 5. 4. x 1. Ioh. 5. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 . 1. 74. z 1 Thess. 5 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Dan. 5. 31. Rev. 5. 13. b Gen. 41 56. c Mar. 11 7. d Psal. 22. 5. e Matt. 6 ▪ 9. f Luk. 11. 1. g Matt. 16. 2● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luk 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Psal. 105. 17. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Rather Symbola , whence à Symbolis esse to meet at a club . b à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confero . c Matt. 9. 22. d Quam , e Quâ credimus . f Iam. 11. 19. g Mar. 4. 17. h Heb. 10 38. i Deum k Deo. l In Deum . m Rom. 11. 36. n Rom 9. 19. o Psal. 148. 5. p Ioh 2. 23. q Ioh. 10. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum & 14. 1. r Psal. 45. 8. s Iam. 1. 17. s Heb. 12. 9. t Iob 1. 6. v Psal. 82. 6. u Rom. 8. 16. w 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Isa 7. 14. y Psal. 51. 5. z Luk 11. 51. 52. a 1. Cor. 9 5. b Isa. 53. 3. c Gen 49 10. d Mar. 15. 13. e Ioh. 19. 37. f Luk 23 43. g Gal 3. 13. h Mar. 15. 43. i Eph 4. 5. k Gen. 9. 15. l Matth. 12. 39 , 40. m Act. 11. 27. n Ioh. 10. 17. o Ioh. 20. 27. p Act. 1. 11. q Matth 20. 28. r Matth. 8. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discumbent . s Gal 11. 9. t Kin. 11. 19. v Rom. 14. 10. u 1 Cor. 15. 52. w à Spirando . x 1. Cor. 11. 9. a 11. Ioh. 7. b Call'd thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kemarim , i e , Atrati . Zeph 1. 4. c 1. Cor. 14. 40. d 11. Tim. 4. 4. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●ibuo ; quòd jus suum ●uiqu● tribuat . g Luke 10. 28. g Acts 16. 31. h Gal. 3. 24. k Gal. 5. 6. ● Iames k. 1● . l Rom. 7. 7. m Matt. 22. 37. n Iam. 2. 10. o 1. Tim. 6 10. p P●alm . 119. 96. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arctari . i Psal. 14. 1. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so the Chald. Syr. &c. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non erit tibi Dii alli . v 1. Cor. 8. 5 , 6. u Exod. 2● . 1● . w Diana , Lucina , & Luna all One. x Rom. 1. 23. y from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 piscis , rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frumentum . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 11. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Corybantes , Galli , &c. c Num 5. 21 , 22. d Ezek. 18. 20. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui pergunt peccare post patres suos . f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g As in the third . h Ramum mille sime ducis is hyperbolical . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Ezek. 18. 10. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. is render'd by the Vulg. Deus aemulator . m Ch●ld . Syr. Arab. n Vulg in Deut. super re vanâ . o So Syr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Arab. p Ier. 4. 2 q Vulg in Deut. Quia non erit impunitus . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ellipsis potiùs Imperativí . quàm Enallage In●in . pro Imp. Recordando re cordare . s Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cultus Dei ; & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second Com. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est a●tem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signum fere Dativi . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v Gen. ch . 1. u Deut. 5. 14 , 15 ▪ w v. 22 ▪ x Eph. 6. 2. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiph . Conj . transitiv● prolongent . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanitas . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd so oft . see Psal. 21. c S● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify . d Eph. 5. 33. e Rev. 21. 8. f LXX . Int. Rom. ed. vid. Mar. 10. 19. Luc. 18. 20. Rom. 1● . 9. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foenus à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 momo●dit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foenns . h Non eris testis mendax . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non respondebis . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in , cum , per , contra , &c. n Psal. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithp . Conj reciprocâ . p Rom. 13. 9. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v Iam. 5. 13. a Matt. 18. 19. b Mar. 16. 15 , 16. c Mat. 2● . 26 , 27 , 28. 1. Cor. 11. 23 , 24 , 25 , 26 , &c. d Tit. 3. 5. e 1. Cor. 10. 16. f Rev. 13. 8. g 1. Tim. 2. 4. h Ioh. 3. 16 , 17. i Act. 13. 46. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disciple them . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discipulos facite baptizando . m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n 1. Cor. 10. 16. o Mat. 24. 28. p Exod. 12. 22. q Ioh. 6. 41. r 1 Cor , 11. 18. s 1 Tim. 4. 5. s Heb. 5. 14. t 1 Ioh. 1. 1. v 1 Cor 10. 4. u Frequens Enallage ; ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venturus , &c. w Heb. 10. 5. x 1 Cor. 11. 23. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a Psal. 66. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quod antea . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si● Virg. C●m faciam vitulâ . b Psal. 116. 12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in meam ( potius quàm mei ) recordationem . e Act. 20. 28. f Heb. 9. 22. g Prov. 31. 6. h Luk. 10. 34. k 1 Cor. 10. 4. l 1 Cor. 10. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n Gen. 15. 28. o Gen. 21. 27. p Gen. 31. 44. q Heb. 9. 17. r Hab 2. 4. s Mar. 16. 16. s Ier. 31 ▪ 33. t Rev. 13. 8. v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . w Rom. 5. 19. x Heb. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y Ioh. 3. 16. 1 , 29. 1 Ioh. 2. 2. z Rom. 3. 10. a Rom. 3. ●0 . b Rom. 3. 23. 1 Ioh. 1. 10. c Gen. 2 , 17. d Cor. 5. 21. e Act. 2. 46. 
A61251	----	A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour. Stair, James Dalrymple, Viscount of, 1619-1695. 1695 Approx. 596 KB of XML-encoded text transcribed from 185 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A61251 Wing S5181 ESTC R221836 99833088 99833088 37563 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61251) Transcribed from: (Early English Books Online ; image set 37563) Images scanned from microfilm: (Early English books, 1641-1700 ; 2063:3) A vindication of the divine perfections illustrating the glory of God in them, by reason and revelation: methodically digested into several meditations. By a person of honour. Stair, James Dalrymple, Viscount of, 1619-1695. viii, [2], 356 p. printed by J.D. for Brabazon Aylmer, at the Three Pigeons in Cornhill, London : M DC XCV. [1695] With a table of contents. Imprint from colophon. With an advertisement at the foot of p. 356. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. God -- Attributes -- Meditations -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-09 Judith Siefring Sampled and proofread 2002-09 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A VINDICATION OF THE Divine Perfections , Illustrating the Glory of God In Them , By Reason and Revelation : Methodically Digested into several MEDITATIONS . By a Person of Honour . LONDON , Printed by J. D. for Brabazon Aylmer , at the Three Pigeons in Cornhill . M DC XC V. The PREFACE . THE essential and absolute Perfections of which the Deity is possest for ever , are the Object of our supream Reverence and Adoration , Love and Joy , Affiance and Trust. The comprehensive Knowledg of them infinitely exceeds our finite Faculties : but their Discovery is of God , which is of gradual Accomplishment according to our Conceptions and Capacities , and in order to our transforming Contemplation of him in his imitable Excellencies . The Light of Reason ( like the early Morning when the Shadows of the Night are mix'd with the Light of the Day ) affords some glimmering Notices , and scattered Glances of the Divine Essence and Attributes . The Light of Faith ( like the ascending Light of the Sun that dispels the Mists in the Air ) gives a more clear and extensive Discovery . The Light of Glory ( like the Sun in its full Lustre ) reveals them in the most resplendent manner . In the whole Frame of Nature , in the Variety and Union of its Parts , in their Order and Efficacy , the Wisdom , Power and Goodness of the Divine Maker appear , or rather shine : his Attributes and Excellencies are visibly signed and engraven on his Works . But since the Revolt and Ruine of Man , the Understanding is strangely darkned and disordered in its Operations . Of this there is sad Evidence in the numberless Errors that swarm'd in the World concerning God : The Heathen Notions of him were in such a degree of Deformity , as infinitely blasphem'd his Nature . It will be sufficient to mention one fundamental Error . To the enlightned Mind the Divine Perfections carry their Evidence in a Circle , one Attribute illustrates and strongly infers another : yet they could not conceive the absolute Perfection of God's Nature , but fancied every Attribute to be a singular Deity . These portentous Mistakes did not proceed from the Defect of Visibility in the Object , but of Sight in the Eye of Reason , so weakned and vitiated in our lapsed State. It pleased therefore the Father of Lights in his admirable Mercy , to afford a new Revelation of himself to the Minds of Men. The same Heavenly Inspiration from whence the reasonable Soul proceeds , was requisite to renew the true Knowledg of God in it . The sacred Scripture is the Medium of this Revelation , wherein are such Characters of the Deity , that none but a perverse Mind can suspect it not to be the Word of God. In that Glass his most Divine Perfections are revealed : Wisdom , Goodness , Holiness , Justice , that are principally exercised in the Moral Government of the World. The external Revelation of God's Nature and compassionate Counsels in the Gospel , when productive of an inward Revelation to the Mind , so powerful as to regulate the Will and Affections , is of saving Efficacy . The wise Men with the Direction of a miraculous Star had internal Illumination , that discovered the Incarnate Son of God and Saviour of the World to them . The Light of Faith is as much below the Light of Glory , as 't is above the Light of Nature . Now the Manifestation of God is temper'd to our frail Faculties : if his transcendent Excellencies were display'd to us , we should be swallowed up in Extasy and Astonishment . But in the future State where the Natural Body shall be spiritualized , we shall know as we are known . In Heaven God shines by direct Beams ; the clear and uninterrupted Vision of his Glory , is the Cause and Consummation of the Felicity of Angels and Saints for ever . We begin our Heaven here , by the attentive and transforming Contemplation of the Deity . The Noble Author of the following Discourses , has obliged the wise and inquiring Christians by communicating his Treasures . The Clearness and Vigor of his Spirit , are illustriously visible in managing a Subject so deep and difficult . And as in the blessed God there is a Union of all glorious and amiable Excellencies as are perfective of our Minds , and attractive of our Wills ; so in our Author's unfolding them , there is joined with the strength of Argument , that Beauty of Perswasion , as may enlighten and engage all under standing Readers to be happy in the entire Choice of God for their everlasting Portion . We have here an imitable and instructive Example to Great Men , the Dignity of whose Stations in the World too commonly seems to plead an Exemption from a more sedulous Intention and Application of Mind to the Affairs of Religion , that have final Reference to another World. This Performance of the Noble Author shows it to be a thing not impracticable , as it is most Praise-worthy , amidst the greatest secular Employments to find Vacancy and a Disposition of Spirit to look with a very inquisitive Eye into the deep Things of God : Which ( if it were the Author's Pleasure to be known ) would let it be seen the Statesman and the Divine are not Inconsistencies to a great and comprebensive Mind ; so as to consider them with Distinction , and without confounding them , or making the two Spheres intersect one another ; so as that in so large a Theological Work , here is no mixture of Political Matters , except wherein the Nature of the things themselves they are contiguous . And were it not so , or if this Work concern'd Policies and Governments by Men , it were without our Compass to recommend it to the World. Which having had some Taste of it , we make so much haste to do , as not to allow our selves the Pleasure of engrossing it , or of perusing it alone , till we have imparted it and made it possible to others to partake with us therein . W. BATES . J. HOWE . THE CONTENTS . Meditation I. INtroductory . 1 II. Upon God's being a Spirit . 19 III. Upon the Self-existence and Eternity of God. 28 IV. Upon God's Omniscience . 36 V. Upon the Will and Pleasure of God. 67 VI. Upon the Power of God. 78 VII . Upon the Oneness of God. 89 VIII . Upon God's Freedom . 140 IX . Upon the Blessedness of God , implying his Self-sufficiency , Self-comprehension , his infinite Love to , and Delight in Himself . 118 X. Upon God's Holiness or Godlikeness . 126 Page XI . Upon the Unchangeableness of God. 141 XII . Upon the Goodness of God. 150 XIII . Upon the Truth of God. 168 XIV . Upon the Justice of God. 179 XV. Upon the Mercy of God. 200 XVI . Upon the Faithfulness of God. 213 XVII . Upon the Wisdom of God. 224 XVIII . Upon the Dominion of God , and his Dispensations thereof towards his Rational Creatures , especially by the Covenant of Works , and the Covenant of Grace . 257 MEDITATION I. Introductory . The greatest Duty of Man towards God is to delight in God as in the most excellent and most amiable Object : It is also the highest Accomplishment of Man's Happiness ; for by delighting in God he doth enjoy him . Delight can only arise from the Knowledg of the lovely Object in the Perfections thereof : And according to the measure of the Distinctness of the Object , is the Degree of the Delight in it . It will not be sufficient to rest in the general Knowledg of God , that he is endowed with all possible consistent Perfections , but there ought to be a diligent Search of the several Divine Perfections , in that Order that the Mind of Man can best apprehend them : For who can search the Almighty to Perfection ? IT is the most common and uncontroverted Sentiment of Mankind , that every Man feels in himself an earnest and stedfast Inclination to promote his own Well-being to his full Satisfaction , which alone can justly be called his Happiness , and must comprehend not only the having of all things that might do him good , but the Certainty that they shall not be taken from him . This natural Inclination is a perpetual Monitor to put him in mind to consider what things may be for his Good , and in what way he may retain or attain them ; and though Men be frequently mistaken in the Application , in the Matter or Manner of their own Good , yet they do ever desire , and ( if there be a Probability of Attainment ) endeavour after that which they apprehend to be for their own Happiness ; which is excellently set forth by the Psalmist , There be many that say , Who will shew us any Good ? Lord , lift thou up the Light of thy Countenance upon us : Thou hast put Gladness in my Heart more than in the time that their Corn and their Wine increased : Insinuating , that the most common Apprehension of Happiness is the Increase of Corn and Wine , and the Joy arising from the Accommodations of an animal Life , expressed by Corn and Wine , which are the prime Means of that Injoyment . 2. But declaring , also , his own Sentiment , which is true Happiness , the Joy arising from the shining of God's Countenance , that is , the evident Favour of God : for Favour is chiefly indicated by the Countenance , as well as Aversion by Discountenance ; and the shining of God's Countenance signisies the highest Favour , which is the Fountain of Happiness and all Goodness requisite thereto , absolutely secured by God's Unchangcableness . The Countenance of Man is the chief Seat of his Beauty and Loveliness , and therefore sittest to represent the Amiableness of God , arising from the clear Perception and Attention of his infinite Perfections , exciting an unparallelable Delight : So then Man's Happiness is the Joy arising from such a State as can never want the shining of God's Countenance : but the Means to attain that State are not so obvious ; the finding them requires the most serious and diligent Meditations ; for therein the greatest Wits of the World , though not seduced with the Biass of Self-Interest ( that State being the greatest Self-Interest ) have yet grosliest erred herein ; so that there are hundreds of opposite Opinions of Philosophers wherein Happiness doth consist . 3. The Favour and shining of the Countenance of God cannot be upon any other State of Man than that which is pleasing and acceptable to God , which cannot be without a sufficient measure of the Knowledge of God : For he that cometh to God , must believe that he is , and that he is a Rewarder of them that diligently seek him . Which seeking him must be an Endeavour to know his Divine Perfections , more than by knowing that he is , by knowing what he is , wherein the believing that he is a Rewarder of those that believe in him is specially express'd , as of the chiefest Moment ; as it is immediately subjoined , Without Faith it is impossible to please God. Which Faith is not only that contemplative Faith whereby the Faithfulness of God is known , that is , that excellent Perfection of his Nature , that he will not disappoint the Hope or Trust of a Creature created after his own Image , in what is worthy of him to give , and is fit for them to have , but that actual Trust and Hope for Pardon , Reconciliation and Glory , in that way which is sutable to God , which cannot be to those that hate him , contemn or neglect him , or that cleave to their Sins , which he doth abhor , or to those who do not love him above all things , and from Love have not only a tender Fear and Reverence to do nothing that may offend him , but an earnest Desire and Endeavour to do all things for his Glory ; which is the Manifestation of his Divine Perfections , devoting the Soul unto him , in endeavouring to do all things that are pleasant and acceptable in his Sight : This is that true Holiness , without which it is impossible to see God ; which by equivalent Terms is called Godliness , Piety and Devotion . 4. That Favour of God which is manifested by the shining of his Countenance , is not in his Love of Benevolence or good Will , which he had in Election , and still hath before Conversion , but in that Love of Beneplacence or Delight , which he hath not till Conversion ; nor doth his Countenance always shine after it , but he frowns upon the commission of presumptuous Sins , until they be repented of and pardoned . 5. The Scripture makes a clear Distinction and Difference between Godliness and Honesty , which in equivalent Terms is made betwixt Piety and Probity ; the same may be an Act of either , or of both , or of neither : whereof the Scripture giveth a clear Instance , in giving Alms to the Poor , which some may give upon the Interest of Mankind , in compassion of the Miserable , without considering it as pleasing to God ; and then it is an Act of Honesty and Probity , but no Act of Godliness or Piety . Others may give it , because it is acceptable to God , without considering the Interest of Man , and then it is an Act of Piety only . Others may give it upon both Accounts in their due Subordination , and then it is an Act both of Godliness and Honesty . And others may give it out of Vain-glory to be seen of Men , and then it is an Act of neither . Piety is called Religion à religando , from tying or binding again the Soul to God ; and is also called Devotion à devovendo , from vowing or consecrating the Soul from common Use to God ; and so all things consecrated are said to be holy , being separated from common Use as to their chief Use , without excluding consisting subordinate Uses . 6. The necessary and chief Acts of Religion and Devotion , are Confidence in God , and Love to God. Faith and Love are the Fountain-Graces from whence the rest flow ; neither of them are attainable without the Knowledg and Consideration of their proper Objects , so qualified as may excite these Affections , which must be by the Perfections in the Object on which these Affections lay hold , and by which they are mov'd . 7. Faith is described , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is best rendred , the Subsistence of things hoped for ; and so the same Act is Faith , as the Promise or Faithfulness of God is present , and Hope as the Performance is expected : The proper Object of both is Faithfulness of the Person trusted , upon knowledg that he is able and willing , at least by the Generosity of his Nature , whereby he will not disappoint a sutable Expectation , and the Degree thereof is according to these Qualities . None but a Fool can trust upon other Terms , nor further trust than he knows them : The very having of Trust is a powerful Motive to a generous Mind , no less effectual than the strongest Ingagement of another . Love , or Complacence , cannot be excited but by the Advertence and Consideration of an amiable Object , nor further than the Perfections of that Object can bear . There is indeed a natural Affection that results from the Knowledg of Relations , of Parents and Children , Brothers and Sisters , given by God , like to natural Instincts abstracted from the Nature of the Object : But there is a different Love even in those , in relation , and in proportion to the Perfections of the Object . These Affections of Hope and Love are not directly in our Power , but indirectly , by the attending and considering proper Objects thereof : Neither is Delight or Pleasure directly in our Power , but by Attention of the Perfections that move the same : Neither yet Grief , which is opposite to Pleasure , without adverting and attending the Qualities in the Object from whence Grief ariseth . Any Man of common Capacity , who will take leisure to use ordinary Diligence in observing and reflecting upon the Workings of his own Soul , will be convinced that he cannot excite Joy at his Desire , but only by the Perception of particular Objects , adverting these things in them , which his Judgment cannot but acknowledg to be good , whence he will find Pleasure to result ; and thence there will follow an Inclination of his Will , wishing the Improvement of that Good towards the Object it self , or towards another . None but a Sot or a Fool would at any time want the greatest Pleasure , if the willing or wishing it could afford it ; for it is as easy to wish the greatest as the least : but he can no more attain Pleasure by willing it , than he can in the Dark attain Light by wishing it . There must be an Object fit to raise Pleasure , perceived by the Sense or Imagination , which thence is called sensible Pleasure ; or if morally , evil sensual Pleasure ; or perceived by the Understanding , which thence is called intellectual Pleasure , more proper to Man. In like manner Grief is never excited but by application of a hurtful Object to the Sense , Fancy , Judgment , or Memory . And thence follows Aversion . 8. The chief Difference between Men and Brutes in these is , that Brutes act by Instinct without Freedom in their Appetites or Aversions , but Man can turn an Object from his Sense , or his Sense from an Object , as he would shun hurtful Pleasure or Grief ; or if he cannot so do , he can apply his Mind to think upon an Object fit to excite Joy or Grief , and avert his Thought from the former Object , and so either extinguish or abate the Pleasure or Grief arising from it , or may shun the perception of it , or thinking upon it , wherein chiefly the Freedom of Man doth consist . Joy and Grief are contrary , and therefore according to the common Nature of Contraries , the one expels the other , and they cannot both be together in the Soul in the highest Degree , but in lower Degrees they may consist ; and tho they do not totally expel one another , yet they do it in part , and so abate one another . It is evident by common Experience , that an intellectual Pleasure may consist with a sensible Pain : He who causeth a Leg or Arm to be cut of , or a Wound to be lanced , feeleth a great Pain ; yet if he be so wise as to keep his Thought firm upon the great Benefit he receives thereby , there will arise an intellectual Pleasure , that will abate and may mitigate the Pain : as if a wounded Man were out of hope of Cure because no Physician could be found , and by surprize there comes one who gives Assurance of Life , and lances the Wound . With how much Pleasure will one endure the Pain by setting right and binding up a broken Leg by the Thought of avoiding Lameness , and having the Use of so necessary a Member ? The most eminent Example of this , the Scripture shews of our Saviour , who for the Joy was set before him , endured the Cross , despising the Shame . How have some noble Greeks and Romans gloried to become a Sacrifice for the Safety of their Country ? The Apostles , who were unjustly scourged , and thereby had the Grief of Pain and Shame , yet rejoiced to be counted worthy to suffer for the Name of Christ. Even many Martyrs have triumphed and joyfully sung in the midst of the Flames , consuming their Bodies . It is an Evidence of a weak or vitiated Mind , that by frequent application of the Thoughts to one main Object , doth acquire such an habitual Pleasure therein , that it cannot direct its Thoughts towards another more noble Object . If God had not endued Man with this Liberty , he would not have commanded that special and signal Love of married Persons , which oftentimes could be no other way performed but by frequent Meditation upon their Perfections , and diverting the Thoughts from thinking upon their Imperfections , or from thinking of the Perfections of others that might excite Desire after them . Thus Job said , I have made a Covenant with my Eyes , why then should I look upon a Maid ? Yea , God would not have commanded Man to love God with all his Soul , and with all his Strength , if he did not give him Capacity to know and meditate upon his infinite Perfections ; much less would he punish Man for failing in these . It may be objected , that the Objects of Thought are innumerable , no Creature can retain them all in its Mind , nor can determine it self to think on every Object at Pleasure , but is ordinarily determined by some Impression upon the Mind ; how then can the Mind turn to the fitted Object to shun hurtful Pleasure or Grief ? Certainly a great part of the governing of Man is by determining his Thoughts to particular Objects : the Mind 's reflecting on its own Working and Experience , will solve this Difficulty , and will find that some things will frequently and almost continually recur to the Thoughts : and above all , the Mind can always recur to the Thoughts of God , wherein if it be not perverted to shun the continuance of these Thoughts , it cannot miss some measure of Cure against any hurtful Pleasure or Grief : A hurtful Pleasure may be shunn'd , by exciting a more noble Pleasure in another Object , or by exciting Grief from thinking upon the Consequences of that hurtful Pleasure . I needed think no more to convince me of the excellent Usefulness for Devotion , arising from the distinct and frequent meditating upon the Divine Perfections , which would continually excite Joy , and will never want Matter of new Discoveries of Perfection , in Kind or Degree , Power or Act ; and so give new , fresh and increased Pleasure : that though in the State of Mortality Man knoweth God both darkly and as in a Glass , that is , by Reflection from his Creatures ; yet at his right Hand there is Fulness of Joy , and Pleasures for evermore , that is , in the State of Glory . But there may be , even here , so much Joy from meditating upon God , which all other Objects cannot parallel , much less exceed or extinguish . 9. The Scripture doth frequently inculcate the Benefit of knowing God , of remembring him , of meditating upon his Perfections , his Laws and Dispensations ; and gives it as the Character of the Wicked , that they know not God , that they remember not God , that they have him not before their Eyes , whom to know is Life everlasting : This is Life eternal , to know God , and Jesus Christ whom he hath sent . The Knowledg of God cannot formally be Life eternal , but it is the Mean necessary to attain it , because it doth excite that Joy in which it doth chiefly consist . It is said of the Wicked , that God is not in all their Thoughts ; that is , so far as they can shun , and that they will have no Thoughts of the most High ; the Thoughts of God crush their sinful Inclinations and Pleasures , which fall before them , as Dagon did before the Ark of God. Job gives it as a discriminating Test , between the Godly and the Hypocrite , only knowable by every Man of himself , when he says of the Hypocrite , Will he delight himself in the Almighty ? Will he always call upon God ? 10. There is a Knowledg of God by the Light of Nature , by Acquisition , in Improvement of the Light of Nature and Experience , by Revelation of that which hath no Principle in the Light of Nature , by spiritual Illumination , whereby spiritual things are discernable , which the natural Man cannot know , because they are spiritually discerned ; and his Notions of them are but as those of a Country from a Map : and according to these several kinds of Knowledg must the different kinds of Meditation , and the different Degrees of Joy , Love , Reverence , Obsequiousness and Confidence in God arise , and the true Humility of the Soul of Man , not so much by debasing it below its true Value , but by exalting God , and perceiving the Infinite Distance of Perfection betwixt the two , which may equally be between two Objects , by heightning the one , or by depressing the other . The Monkish Humility is much in disgracing humane Nature , which is not without reflecting upon its Author , and doth not only loath humane Nature in so far as sinful . The Stoicks fall into the like Fault , by looking upon all Affections as vitious Perturbations , not endeavouring to rule and use them , but to root them out : as if a Horse should not be made use of , because some ill-managed Horse will kick off his Master , or break his Bridle and run away ; or , as if a Sail should not be used , because sometimes it oversets a Ship. Indeed , weak or vitiated Minds were better if they wanted all Affections to be their Servants , than having them to be their Masters . 11. The natural Knowledg of God improved by Industry and Experience , goeth a great way even in Religion : for the Light of the natural Conscience convinceth a Man that there is one , and only one God , who is the just Judg of all rational Creatures , and knoweth their most secret Thoughts , and that he rules them and the whole World ; and that they find in their Souls a Rule of their Life , a Quiet and Pleasure in their Conscience when they keep it , and a Terror when they break it ; yea , they have the natural Notion of the Mercy and Forgiveness of God to penitent Sinners , and they think that every Man can repent if he please : but they are utterly confounded , and at a loss , when they consider the Consistency of the Justice and Mercy of God , how all might repent , and all be forgiven , and yet that God is entirely just , and fully abhors Sin. The Entry of Reveal'd Religion discovering a Messias or Mediator , delivering his People from their Sins by his Sufferings , is no small Confirmation of the Truth of that Religion , inducing a strong Probability of it , though nothing but the Divine Illumination can breed a full Perswasion of it , nor give Warrant to force the imbracing and professing it , as may be done for the Light and Law of Nature , as well for Religion , as far as it goes , as for other Ends. Something of Religion will arise from the Notion of a Deity , convincing that God is to be adored by Acknowledgment of his Power , Bounty , Justice and Mercy ; by Supplication for his Favour , and the Requisites of Life ; by Deprecations of his Displeasure , Justice and Wrath ; Praise and Thanksgiving for Benefits received or hoped . Much more will result from the improved Knowledg of God by the Light of Nature , and yet more by the Probability of his revealed Will. Whereby it cannot but be acknowledged , that if these things be true which are contained in Scripture , God's Bounty and Mercy to Mankind is far greater than what could be dreamed of from the Light of Nature . But all this is far short of the Knowledg arising from the Illumination of the Holy Spirit , in the Souls of the Regenerate , by which they are capable of a far more glorious and firm Apprehension of the Divine Perfections and Dispensations , and a quite other and far greater Joy therein , and in the Perswasion of Peace and Reconciliation with God , and in the Hope of that Glory which is greater than Ear hath heard , or Eye hath seen , or hath entred into the Heart of Man to consider . 12. The Knowledg of God , even in the Renewed , hath great Variety of Degrees ; and it is both the Interest and Duty of all of them , to extend it so far as their Capacity and Opportunities do enable them , that they may increase their Comfort , and strengthen their Faith against the Suggestions of Satan , and the Seductions of weak or wicked Men misrepresenting God , not so much in his Power and Wisdom as in his Goodness and Purity , whereby they do exceedingly incroach upon that Infinite Loveliness whereby he draws and ravishes the Souls of Men , and doth not only drive them by the Power of his Soveraignty . Some represent God as if his Soveraignty were his highest Perfection , and his greatest Interest , as despotick Soveraigns represent themselves to be above all Law , and to be indifferent whom to save , or whom to destroy , without any consideration of their Actings , but to shew their absolute and arbitrary Power , and that they neither love their Subjects , nor care for the Love of their Subjects , but for their Fear , that may make them obey without Reserve . How strange is it that so many eminent Divines should represent God , as if the Order of his Decrees were not only to glorify some , and not for their foreseen Performances by their own Power , but to eternally torment the greatest part of his rational Creatures , without the consideration of their Sin , as coming in not as a Motive from the Foresight thereof , but as a Mean to that End. Others are amaz'd when they consider the Goodness of God , why infinite Duration pass'd before he created any Creature , why he created not more Individuals , more Kinds , more excellent Perfections ; why he suffered Sin to come into the World ; why he saved so few ; and permits the Devils to tempt . And therefore upon pretence to vindicate the Purity , and magnify the Goodness of God , they represent him as having done all that was possible for him to do , especially in relation to his rational Creatures , who could not possibly be created with Reason and free Choice ; so that he could in all Cases effectually over-rule them , by hindring them to do Evil , or make them to do Good ; but that he could only perswade them , and bring into their Thoughts and Remembrance the best Motives ; yet so as they could reject them all , and choose the contrary ; at least that he had decreed to have no farther Influence on them but by Perswasion , wherein they fortify themselves by God's Intreaties and Expostulations , and by his express Declaration , What could I have done more for my Vineyard that I have not done ? This doth no less derogate from the Power and Wisdom of God , than the former does from his Goodness and Justice . There are innumerable other Mistakes , yea and pernicious Errors , prejudicial to the Amiableness and Perfection of God. It is not proper here to vindicate the Divine Perfections against these Errors , but in the Explication of the particular Perfections on which they incroach . I shall only in general observe how these Opinions can subsist with the common Conception of God , unto which all that use unprejudicate Reason do agree , that he is a Being absolutely perfect ; that the Mind of Man could not conceive him more perfect than he is , and consequently more amiable , if that he acted by absolute Necessity . It were easy to conceive him more perfect , if in his Intentions , Purposes and Performances , he acted freely . It is an inbred Principle in the Soul of Man , that nothing can be morally good , vertuous or praise-worthy , that is done of necessity , and not freely ; and therefore the Light of Nature , as well as Revelation , do represent the Divine Intentions and Actings as free , not by the Freedom of Indifference , but that there was Sufficiency of Power and Strength in God to have done otherways , or to do any thing that doth not import Inconsistency with it self , which only is absolutely impossible . But there is another kind of Impossibility , not absolute by Inconsistency , but eventually impossible : For Example , that all Mankind should be of one Opinion : Suppose a Man to aim and shoot at a Mark , and hit it at a great Distance , it hath no Inconsistency that the same Man with the same Instruments should ever hit that Mark , and yet eventually it is impossible . So it is said , that it is impossible for God to lie ; and that he hath done all that he could do for his Vineyard . The Meaning whereof is not because of his Decree and Immutability , for so all things are impossible to be otherwise than they are , but because God will never do any thing not worthy of , and becoming his infinitely glorious natural Perfections . It was in the Power of God , and not inconsistent , that he should have given his rational Creatures such Inclinations as they could not possibly act contrary thereto : wherein he has convinced us that it is impossible for rational Creatures to choose but under the Notion of some kind of Goodness ; and that it is impossible for them to desire that which they conceive would be their own Misery , or not to desire their own Happiness when they think upon it : but he hath never proposed a Reward for such Acts , because they proceed like the Instincts of Brutes , which may do things naturally good as well as naturally evil , but are not capable of Punishment or of Reward , because they have not Freedom . God hath also given to Mankind the natural Affection to love their Children , distinct from that Love which ariseth from their Perfections : This Inclination is very strong , yet some do counteract it , and thereby their Crimes are most horrid , but their Rewards are least in the Sight of God or of Men. These Actions are most praise-worthy , whereby the contrary strong Inclinations are overcome , as to hazard Life without rational Hope of Escape , for the Good of a Country or City to lay it down , when Escape is impossible , and yet a contrary Word would save it ; upon Love and Obedience to God , as the Martyrs have suffered the most cruel Death , when a contrary Acknowledgment would both have given Life and Reward . 13. When therefore I consider and compare these two Ways that were both possible and good , that God should have created all his rational Creatures with such Inclinations that they could not counteract , and thereby were neither capable of Punishment nor Reward , not having any Freedom : or that he should create them with sufficient inbred Principles and Inclinations to Good , not of necessity but of free Choice , and which they could counteract , and so did govern them by Rewards and Punishments . I am convinced as clearly as of the Light , that in this way Creatures were more like to their Creator , and that his Choice was more sutable , worthy of , and becoming his infinitely glorious Nature , than the former way . Nor do I think that the confirmed Angels or glorious Saints are in an absolute Impossibility to counteract their Inclinations : God so assists them in all their Choices , that it is only eventually impossible ; as our Saviour encouraged his Apostles , not to be anxious what to say when they were brought before Judges , for it should be given them what to say in that Hour : Therefore both Angels and Men were at first created in a State of Innocence and Holiness , but mutable , for after-Proof of their Faithfulness and Diligence . God did confirm the elect Angels by greater Grace than tho rest ; and the first Man and Woman did fall freely , and by no Necessity imposed either by the Decree or Dispensation of God. How foolish then is it to imagine , that God who stood in need of no Creature , would create such Creatures , as either by the Necessity of their Nature , or by his Decree he could not govern , but only perswade , request and expostulate . A Supposition little agreeable to that of his Fore-knowledg , or the Use he might make of it . I see no Difficulty that he could foresee what they would do , if left to themselves : But seeing he could hinder and prevent whatever he foresaw that were inconsistent with his Glory , and that he could inable and excite them to whatever he pleased that were good , I see no more necessary for governing them , and for glorifying himself . It is more foolish and faulty to murmur that God hath thus created his rational Creatures , and so not excluded Sin from entring into the World ; or that he design'd and performed the Creation and Providence of the World as he did , without making more Kinds or Individuals , or sooner : But as he put to Silence the clamorous Labourers in the Vineyard , that he had given as much to those that laboured but one Hour as to those that laboured a whole Day , saying , Why are you evil , because I am good ? Is it not free for me to do with my own what I please ? But the Folly of this Pretence I see further cleared , that it was not possible to evade it : for though he should have made a Million of Worlds , and far more perfect than this ; yet still he could have made more , and more perfect , otherwise his Omnipotence had been exhausted , and his Power as well as his Freedom behov'd to cease . Besides that , Revelation shows the Design of glorifying Man by the Mediator Christ. It had been exceedingly unsutable to his Merit , that a Part of glorified Men should have owed nothing to him ; and so he ought either to have suffered in every Habitation of Mankind , or they ought all to be in one Habitation , and of one Nature and Blood , of both which he was Partaker . My Design is to clear up to my self the Divine Perfections , and thence to exalt the Loveliness of God , and to vindicate the same against these and other Errors and Mistakes , by methodical Meditations thereupon , according to the natural Order of the Divine Perfections , which Order doth very much contribute to distinct Conceptions of them all . The Divine Perfections are either natural and absolutely necessary , or voluntary , free , and moral : And though they be without all Composition in the fullest Simplicity , yet they must necessarily be conceived by Creatures , as some being prior and others being posterior in order of Nature ; the Divine Dispensations must be posterior even in time to his Purposes or Decrees ; his Decrees being free , must presuppose his Freedom , and his Will ; and these must presuppose his Understanding and Wisdom , and all must be conceived as into , or from a Subject , to which they are relative . His moral Perfections must relate to his natural Perfections , as being prior in order of Nature , that he intends and acts all things sutable to , worthy of , and becoming such natural Perfections , and therefore the best Method in meditating upon them , is by following their natural Order . MEDITATION II. Upon God's being a Spirit . 1. GOD's being a Spirit is the only Attribute of God , that presupposeth nothing anterior . Being a Spirit is the Subject of all the Divine Attributes ; for the being God doth essentially comprehend all . God's Self-existence importeth something that is Self-existent , which is his being a Spirit , so doth his Independance , his Knowledg , his Will , his Freedom : All run up to bring us to consider him as a Spirit . We must not consider the Divine Attributes as different Parts of the Divine Nature , which were inconsistent with a Spirit , which is without all Parts , Extension or Composition ; so that God is altogether Immaterial , hath none of the Properties of a Body , in whom there is neither Matter nor Form , Parts essential or integral , which is an incommunicable Property of God. It is also incommunicable , that there are no Accidents in him , he acteth all Things immediately without a superadded Power or Capacity , of which no Creature is capable . For it 's inconceivable that one Creature should act one way , and another another way , without superadded Powers freely given of God : for if any Creature acted , in that it is a Creature , or as a Creature , then all Creatures behoved so to act ; or if it act as a Substance , a Spirit , or a Body , then all Spirits , all Bodies , behoved so to act . 2. God's acting without a superadded Power , without any accession to his Substance , is his incommunicable Perfection , implied in all his Divine Perfections ; neither doth it follow that other Spirits must so act , as Angels , or the Souls of Men , for they are only analogous Spirits , by resemblance , there is no synonymous degree of Nature common to Finite and Infinite , God and Creatures , othertherwise that Inference were inevitable : Substance and Ens are but abstracted metaphysical Notions , and there are no Individuals immediate to these , as there are in Man and to the several Species of Brutes . Some to avoid this difficulty , have supposed the Angels not to be pure Spirits , but to have aerial or aetherial Bodies , so thin as to be insensible , and that pass through the Pores of all solid Bodies , which the Air cannot do : but then the separate Souls of Men should be pure Spirits ; yet some have thought that even then they have aerial or aetherial Bodies : but certainly the Angels and Souls of Men by the Power of God were separable from such Bodies , and yet active , and so the immediate actings of God as a Spirit , should be competent to these Spirits . I know no other way to extricate that Difficulty , but that there is nothing purely Spirit but God ; and therefore Angels and Souls , tho they have not Extension and Bulk , as Bodies , yet they have not that Property that they can co-exist with any other created Substance in the same space ; so that the Essence of a Body consisteth not in Impenetrability , but in Extension , and God alone can co-exist with all created Substances . This is much confirmed by the chief and most express place in Seripture , where God is said to be a Spirit , John 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which tho it be rendered , God is a Spirit , the Words are , a Spirit the God : And in Scripture Indefinits are equivalent to Universals . This way of expression is not to be supposed an accidental Conversion , without a very convincing Reason , neither is there in it a Copulative , but the words are placed as two Synonyma , a Spirit , and God , being one thing : The Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not import that God is the Subject , and a Spirit is the Attribute ; but a true Spirit is the God , excluding all false Gods , and others , that are by participation called Gods ; as in the demonstration of the true God by Elijah , the People being fully convinced , cry out , Jehovah is the God ; that is , the only God. The Name of God is comprehensive of all his Perfections , from which that conception or Idea doth arise , so that it would not be eminently significant to say , that Being that hath all possible Perfection is a Spirit , but rather a true Spirit must have in it all Perfections ; and there is nothing in the Attributes of God presupposed to being a Spirit , of which a Spirit should be an Attribute ; but a Spirit is that which in our Conception doth only represent a Substance , and therefore the natural Order of this highest Expression is ( as in the Original ) a Spirit the God. The same is confirmed , 2 Cor. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord is the Spirit ; importing not only that God is a Spirit , but that he is the Spirit , that is , the only Spirit . In this I am further confirmed , considering that all Philosophers are at a loss to give any rational Account how a Spirit moveth Matter , or how Matter acteth upon a Spirit , seeing all agree that the efficacious Fiat is proper to God alone ; and therefore a Spirit cannot move Matter by willing it to move : So that they are forced to say , that God hath made such a Connection between certain Thoughts of Spirits , and certain Motions of Matter . Whence all that are ingenuous come also to confess , that Creatures have no Activity at all , but that God alone moves Matter , as the Spirit willeth it to be moved ; and yet that Will is universally effectual ; so that the Motion was never hindred but by extrinsick Force . There can nothing more evidently make God pedissequous and dependent , not only upon Angels and Men , but also upon Devils , and even in the worst of all their Actions . But if created Spirits be but so called in resemblance to God as well as the Air , or the animal Spirits , yet cannot coexist with another Spirit or Body , then they can thrust upon Matter , or Matter upon them ; and so a Spirit in the Juncture of the Nerves can act the Body , in all the ways that we perceive it to move , though it had no innate Inclination never to part with that Station of the Body while it could serve it , which is the only intelligible Account of the Union of the Soul and Body . So that an assistent Spirit possessing the same Place can act an intire Body , as an informing Spirit doth these who are possessed , speak and move , not only without their Will , but against their Will. 4. I consider then what a truly immaterial Spirit doth imply . And , ( 1 ) A Spirit must necessarily have Cogitation , not that it is Cogitation , which no Man can conceive without presupposing something that thinketh ; but it needs not be said that a Spirit presupposeth any thing , but that it is absolute . Modern Philosophers glory much in sinding a clear Distinction betwixt a Body and a Spirit ; that a Spirit thinketh , and a Body is extended : and there is nothing common to these two , which indeed is very clear and not improbable . But they throw all down , by making a Spirit only a Thought : for then pure Matter may think , inasmuch as there is nothing within the whole Universe of Beings that can be supposed capable of thinking but either Spirit or Matter : not Spirit , if Spirit be but a Thought ; for a Thought doth not think , therefore it would be consequent that either Matter doth think , or nothing doth ; and yet the Idea of a Thought is as distinct from the Idea of Matter as can be ; and so an Act shall serve for a separable Substance , and it shall be an Act without an Agent , and shall act it self . But it is a bolder Attempt to hold God to be but a Thought , and yet it agreeth well with their Opinion , that say , God is the Cause of himself , and by his Will preserves his Being . And one hath lately too consequently said , that God by his Will could annihilate himself , which is blasphemous enough : But I wish the Train of these Consequences would open Mens Eyes to speak more becomingly of God. 5. ( 2. ) If a Spirit by its Essence must think , then it must necessarily be without Parts and indivisible ; for if it hath Parts , the Cogitation must either be in the whole , or in more Parts , or in one Part only : If in the whole , then the Separation of any Part loseth the Cogitation , and so the Spirit is annihilated . Nor is it conceivable how a Thought can be in many Subjects ; Parts are many , though they cohere in one Body : If in more Parts severally , then there are as many Spirits as Parts , in which the Cogitation is : If Cogitation be but in one , the rest were superfluous Matter . 6. ( 3. ) A pure self-existent Spirit must be Omniscient ; for there can be no imaginable Reason why it knows one thing more than another . ( 4. ) A self-existent thinking Spirit cannot want Capacity to determine it self , and to choose . 7. ( 5. ) A self-existent thinking Spirit , determining it self , cannot otherwise act upon Matter , but by the Determination of the Will , and therefore it must either be able to act nothing upon Matter , or any thing , and so all extrinsick Action must cease ; for a dependent Spirit must have far less Activity than a self-existent and independent Spirit . If then it must have Capacity to act , and act of it self , there can be no Reason rendred why the Action should be more of one kind than of another ; and therefore such a Spirit must be Omnipotent : but created Spirits act nothing but by Activities freely given of God , and no further . 8. They are not excusable , though far more subtile , who apprehend a Substance without Proportion , far more pure than the purest Air , which is beyond this sensible World , so far , that it is impossible to conceive how far , and therefore is truly infinite in Extension , which they do erroneously apprehend to be a true Body or Substance ; and that it is not possible but that without this sensible World there should be a real Substance , seeing it is capable of real Attributes , because there is found all the Dimensions of a Body , when yet these also are found in a Centaur , made up of a Man and a Beast , which they acknowledg to have no true Existence , but to be impossible , and of a Shadow , which we conceive to have Dimensions , beside the Dimensions of that Body in which the dark Shadow is imagined to be subjected ; yea , it hath clear Figure like unto the Body which intercepts the Light , of which there may be true and certain Propositions ; as that the Shadow of the Head is distant from the Shadow of the Feet , and that the Shadow of the Bulk is larger than either , where there is a true Connection or Consequence , that as the one is , so is the other , true , supposed , or imagined . There is no more Reality in these imagined Spaces , or of their Dimensions , yet the Deception they are in doth more easily seduce their Thoughts to apprehend God , under the Notion of this immense Substance , which is but the Birth of the Brain . They are more foolish and hateful that apprehend God under the determined bounded Figure of a Man , or of any other Creature ; as there were a Sect of Men that not by Resemblance but in Reality did believe that God had a Body like to the Body of a Man , and were therefore called Anthropomorphitae : They are next unto those , who though they believe not that God is corporeal , or hath a Body , yet will make bodily Figures to represent him , as the Rays of Light in a round or triangular Figure , or in such Shape of a Man as he was represented to the Apostle John in the Revelation : but it is clear it was not a Representation of God simply , but of the Mediator Christ , who lived then , and was dead ; and his being call'd the first and the last , is an evident Demonstration of his Deity . But all Mens quibbling may cease when they have had so antient an Advertisement to beware to conceive or represent God under the Shape of any thing , who saith , Take ye therefore good heed unto your selves ( for ye saw no manner of Similitude on the Day that the Lord spake to you in Horeb out of the midst of the Fire ) lest ye corrupt your selves , and make you a graven Image , the Similitude of any Figure . What a pitiful Evasion is it , that a graven Image is only forbidden ? when also is expresly forbidden the Similitude of any Figure ; and the Reason added is general , For ye saw no manner of Similitude . The Fire , out of the midst of which God spake , is there expressed to be no Similitude or Figure of God , or the Sun , for which there might be the greatest Pretence ; yea , it is made one of the ten Words of the Decalogue . After all this , shall we imagine that God hath changed this Precept , which was not Ceremonial , but opposite to Ceremonies ? Is it not an horrid and impious Boldness to leave that Command out of the Decalogue , rather than to forbear the worshipping of or by Images , as the Church of Rome does avow and practise ? I adore Thee , the only pure Spirit , that thou hast not left me to my Imagination to apprehend Thee as being any way like a Body , or Matter , by Extension or Diffusion of Substance , or being excluded where any other Substance is , or can be , whether a Body or created Spirit , it being so incident to Man that is born of a Woman to have all his first Thoughts by Imagination of Bodies and their Resemblances , except the Son of God alone ; for it was the Pleasure of the Father that in him all Fulness should dwell . I lament and pity their Weakness that frame a Conception of the infinitely glorious God , as a Body , or any thing like a Body , though it were the most pure Air or AEther that Reason convinceth to be every where in this World , as the mean of Communication throughout the World , without which no Creature at distance could communicate its Thoughts or Actings to another ; which scarce can the Imagination apprehend , but only the purer Reason ; and which is conceived so pure , that it is invisible , impalpable , unperceivable by any Sense , in resomblance to which Men conceive Angels or their own Souls as Substances , like some part of the purest Air , that can pass without Stop through all Bodies , though of never so close Contexture ; and are apt to apprehend God by the like Resemblance , because God is invisible , and can fall under no Sense , yet is far more clearly conceivable , purely by the Mind . I pray God it be not imputed to those who through Weakness have so low and unsutable Thoughts of the ever blessed God. MEDITATION III. Upon the Self-Existence and Eternity of God. BY Self-Existence I understand the Existence of a Being , which hath no Cause of the Existence thereof , and which hath its Existence in it self ; for if it had an efficient Cause , it behoved to derive its Being from that Cause , as the Author thereof . A self-existent Being can have no constituent or component Parts , whether they be essential Parts or integral Parts , or of whatsoever Composition can be supposed : for then it behoved to owe its Original to these component Parts ; for such Parts , though they be not the efficient Cause of that Compound , yet they are the material , formal or essential Causes thereof . A self-existent Being can have no final Cause , or any End ulteriour to it self , but the Design thereof must necessarily be it self , as the ultimate and last End , and cannot be a Mean or Mids towards any other End ; but all things designed and acted thereby must necessarily be designed for , and terminate upon it self , as the last End. A self-existent Being hath been acknowledged by all Sects who have pretended to any Learning in the World. Those whose Minds could not be so far elevated as to apprehend a Possibility of Creation , or any thing that could be so powerful as to give Existence to a Substance which had no Existence before , and yet were not Atheists , did acknowledg a Deity , knowing and capable to do all things possible , which did necessarily suppose a self-existent active Cause as the first Cause , and a self-existent passive or material Cause , of and upon which the first Cause made all Productions and Alterations , whether that Cause were one similar Substance , which most of them did with the greater Probability suppose to be Water or Air , or whether it were an Heterogenious Mass or Chaos , whereby the active Cause could only segregate the immutable Particles of that Chaos , and unite them in Compounds of divers Shapes , but none of them could ever distinctly propose whence Life and Perception arose ; and therefore were necessitated to suppose that there had preceded eternal Trains of all Animals , and that there was no self-existent percipient Cause but these first active Causes only . Yea , all the Atheistical Philosophers who did not acknowledg a Deity , yet did acknowledg a self-existent Being both active and passive , and yet attributing no Knowledg to the active Cause , and so working without Choice by fatal Necessity ; but they did acknowledg no percipient Being to be self-existent , but either by eternal Generation , or by Production from the Earth , not only Plants but Animals : These things first arising , which are less perfect , and need less Elaboration ; so that Mankind was esteemed to be the last Birth of the Earth . I rejoice that all these phantastick Suppositions are evanished , and that not only Revelation but Reason also have concurred that Creation is not only possible but true ; and I do admire and resent that even some Christian Philosophers , and many of them by Profession Divines , maintain the impossiblity of Vacuity , without any Body , or any real Extension , because such a Vacuity is inconceivable , without conceiving Longitude , Latitude and Profundity ; which are the necessary intrinsick Properties of a Body , and therefore must be from Eternity . And therefore God could not annihilate the whole , or any part of Matter , leaving nothing where it was , nor could give existence to any Body , where nothing was before : And therefore the Universe must necessarily be so far extended , that there could be no further extension thereof . By these Opinions , there is supposed an eternal passive Cause from Eternity to Eternity , and there cannot be imagined an Evasion that this passive Cause must be Self-existent , or that God from Eternity did give it Existence ; and yet it cannot be truly said , that he gave it Existence , if it proceeded from him by Emanation , without Choice . Nor is there any ground to suppose , that by Choice he gave it Existence from Eternity , much less that he gave it an independent Existence , that he could not annihilate it , in the whole , or any part of it . It exceeds my Capacity to imagine how these things are consistent with the Wisdom of God , and with his relation of the World's Creation . I have elsewhere cleared my own Judgment , that there is no Solidity in that Consequence , that Vacuity could not be imagined to be without Longitude , Latitude and Profundity ; and that all the Demonstrations thereupon were as true , as upon any Body . I shall only say here , that the truth of attribution of Properties and Consequences doth not import the real existence of the Subject : For instance , tho there never had been a Triangle in the World , it ever was an unquestionable Verity , that every Triangle hath three Angles , for the Verity consists only in the Consequence , and is an hypothetical Verity , no ways inferring the existence of the Triangle , or any of these Angles , but only if the Subject be existent , the Attributes must likewise be existent ; and therefore that in Vacuity there must be conceived Longitude , Latitude and Profundity : and all the Demonstrations founded thereupon , do only prove the truth of the Consequence and Connexion , but neither the existence of the Subject , nor of these Attributes . The Implications of a Self-existent Being , having been thus explicated , I am fully perswaded that God , and God alone , is Self-existent , having his Existence originally in himself , and deriving the same from no efficient Cause , from no constituent or component Cause , and that he himself is his own last End , and is not a subordinate End to any other . No Creature is capable of these Qualifications jointly ; for tho a Creature may be without composition of Parts , no Creature can be without an efficient Cause , neither can any Creature have its Existence in it self , and of it self . Nothing but God can have it Self for its last End , tho many Creatures do desire and imagine themselves to be their last End , and do obey and serve God , not for himself , as the last End of that Service , but for shunning Evil and procuring Good from him , as their last End ; tho they may have that desire as a subordinate End , yet they cannot attain it if they make it their last End ; and so can neither justly nor effectually design it . Selfishness in Creatures is a capital Vice , and the original of very many Vices : for God hath printed a Principle upon every Soul , that they should not prefer their own Interest to the common Interest of Mankind , much less to the Honour and Pleasure of God ; and therefore selfish Love in Creatures is Vicious . Self-Love in God is sutable and congruous to his Glorious Natural Perfections : There is nothing more Excellent , nor is there any thing having any Proportion of Excellency to him . The Scripture hath clearly exprest , that he hath made all things for Himself , and that of him , and for him are all things . I do very much dislike the Opinion of these modern Philosophers , who say that God's Existence is from Himself , and his Preservation is from his own Will : which do import that he is the cause of his own Being and Preservation , and that by his own Will ; for thereby he should not be without a Cause of his Existence and Preservation . In this Meditation I have joined the Eternity of God with his Self-existence , not only as consequent from it , but rather as implied in it ; for whatsoever is existent without a Cause of its Existence , must necessarily have been ever existent , and had never a beginning of Existence : it is necessarily consequent that no other thing could have Capacity to annihilate the Self-existent Being of God ; and therefore his Existence must necessarily continue to Eternity . The Notions and Subtilties of School-men , suppose and contemplate an abstract Endurance common to God and Creatures , as a real Perfection , which they derive from the continued successive Mutations , such as they perceive in Plants and Animals , which from the first appearance of their Existence , have constant Mutations , whereby they grow up to their Perfection gradually , and decline from it until they die : Though that every Mutation is not sensibly different from the former , yet they imagine it is really different , which yet is not always true ; for there may be continuance in one Condition without Alteration , and there may be unequal Advances and Recesses , yet there are still notable Periods , as Infancy , Pupillarity , Minority , Majority , perfect Age , declining Age , and old Age ; and their Imagination makes this Endurance as if it did consist of so many points of Time , as the Body consists of so many of its most minute parts or points , albeit there be not the like Reality in both . In this way the Calculation of Time might have been by the Periods in the Lives of Adam's Posterity , and for the most part is so calculated in the Scripture ; for thereby it is known who were prior , concomitant , and posterior of the Fathers in the Line of Scripture : And therein not only their beginning to have Children at their perfect Age , but their continuance of their begetting Sons and Daughters is exprest , although the continuance of their Lives be more accurately exprest by the Years ; that is , by the Revolutions of the Sun in its proper Course . So the Scriptures express in what Years of the Life of the Fathers their Posterity were born , and in what Year after the birth of the Predecessors they died . By the Chronology of Scripture there is a clear account from the Creation of Adam to Abram , and an exact AEra from the Creation of the World by the Revolutions of the Sun in the Zodiack , having no other Difficulty , but in what State the Earth was where Adam was created , which is far more probable to have been when the Fruits of the Trees were ripe , seeing God did allow Adam to make use of all the Fruits of Herbs and Trees , except the Forbidden Tree : So the Harvest Equinoctial is the most proper Commencement of Time. But after the time of Abraham and his Sons , there was no more Lineal Deduction of the Time from Fathers to Sons ; and so the exact Calculation of the number of Years from the Creation was no more certain , but the several Nations calculated the Time from some notable Occurrence , which had been most observed where they lived , and so there became many different AEra's , from which the Calculation of the Number of Years commenceth : So the Romans calculated Time from the building of Rome , and Christians from the birth of Christ , and the Mahometans from the flight of Mahomet . The Annual Revolution of the Sun is the most evident Succession of Motion , and therefore hath been commonly made the Standard and Rule of Successive Alterations , by which it 's known when they did occur ; yet some Nations did calculate by the Monthly Revolutions of the Moon , especially the Egyptians , who had a vast number of Years during the Reigns of their Dynasties , which therefore must either be fabulous , or calculated by the Revolutions of the Moon : Albeit the constant and regular successive Motion of the Sun be properly the endurance of the Time of the Sun , and so is the rule of the Time of all other regular successive Alterations ; yet nothing can properly be said to have the Duration of Time but what hath these Regular Vicissitudes , such as Plants and Animals , whose successive Alterations are calculated by the common Motion of the Sun ; yet only as by an extrinsick Denomination , by comparing these Vicissitudes with the Motion of the Sun : but their proper intrinsick Alteration is that whereby they have an endurance in Time , because they have a Beginning , a Progress , and a Period of their Existence . Other Things which have not successive regular Alterations , have not an endurance of Time , and yet the Fiction of Imagination attributes the extrinsick Denomination of the Motion of Time even to these ; and so the Earth , or a Mountain created in the beginning , can only be said to endure so many Years , because they have co-existed with the Motion of the Sun so long , but have no intrinsick Time by any regular successive Alteration of their own . Angels and other Spirits are likewise by coexistence with the motion of the Sun imagined to have an intrinsick Time of their own , though they have none , for they have no regular successive Alterations ; though they have variety of successive Thoughts , yet there is no regular succession of these Alterations . The Schoolmen are so wedded to abstract Notions , that they hold that Duration is of three kinds , Eternity , Eveternity , and Time : Eternity they attribute only to God , yet they imagine it as a Duration equivalent to the Revolutions of the Sun , as if they had ever been , and never had a Beginning : But Angels and other Spirits having a Beginning of their Existence , but no Termination thereof , for distinction sake they call their Endurance Eveternity . Imagination may prompt Men to think that God , as a Preserver and Ruler of the World , hath continued so many Thousand Years ; but it is too bold an Imagination to attribute any such thing to God Almighty , in whose Being there is no shadow of changing . It is an Imagination without all reality to fancy the Eternity of God , as if it had been by infinite Revolutions of the Sun , or of the like Endurance . It is yet a farther extension of Imagination , that all Things are eternally present with God ; for then all Things must have existed e're they were created , which is an evident Inconsistency ; though figuratively all Things may be said to be ever present with God , that is , that he knows all Things as clearly as if they were present and existent from Eternity . MEDITATION IV. Upon God's Omniscience . THE Natural Order of the Divine Perfections leadeth me now to meditate upon his Knowledg ; having in my former Meditations cleared my self , that the first Divine Attribute implied in the Deity , is to be a Spirit Self-existent , which essentially implies Knowledg : For neither the want of Extension , or the having of Penetrability , that is , a Capacity to co-exist in the same Space with another Substance , make a Spirit . It is the common Sentiment of all considering Persons , that an Inscient or blind God , which acteth not by Knowledg and Choice , implies an Inconsistency ; and therefore the making Chance or Fortune a Deity , is intirely Atheism . The common Conception of the being a God , is a Being so perfect , that could neither be made more perfect , nor become less perfect , but is endued with all possible Perfection . The Heathens who believed many Gods that were Eternal , besides Spirits of Men , did believe them all to be as perfect as that Supposition could admit : Yet it is evident that they could neither be Omniscient , that each of them did know all the Thoughts of the rest ; or Omnipotent , that they could do all that implied not Inconsistency or Imperfection ; and therefore they were but Idols , and not Gods : But the Light of Nature evincing sufficiently that there can be but one God , he must necessarily be Omniscient , knowing all things that can be known . And Revelation determineth the extent of the Divine Knowledg , when the Scripture saith , That his Understanding is Infinite ; if any thing possible , past , present , or future , were not perfectly known by God , that which he knew not , behoved to limit his Knowledg , that it could not be infinite . Seeing God's Knowledg is Infinite , it cannot be comprehended by any Finite Capacity : Who can search the Almighty to Perfection ? Yet it may well be apprehended , and not only believed by the Divine Testimony , but may in a great measure be known by Natural Principles , more clearly by knowing what is not consistent , than what positively is implied in it . And therefore , 1. No part of the Divine Knowledg can be temporary or successive , or have different degrees ; for thereby it could be more perfect , and yet could not be said at all times that God knew all things : And consequently God's Knowledg cannot be by Inference or Deduction , inferring an unknown thing from a known , or knowing the one more than the other ; and yet God knoweth the Implications , Causes and Consequences of all things , and what thence is deducible by Creatures . Therefore also God must know with equal Clearness and Certainty all Things past , present and to come , as well as all Things possible or impossible . Though there be a variety in the Objects , whereby God foreknew all that was to exist before any did exist , and knew that nothing did then exist ; and knew also when Things began to exist , that they did not before exist , and that many of them that did once exist , did cease , and no more exist : Yet here the Change is not in him , but in the Objects , which he did equally know in all Conditions and Circumstances . Thence also it necessarily follows , that God's Knowledg of all Things must be eternal . 2. No part of God's Knowledg can be potential , or habitual , as the most perfect Knowledg of Creatures must be ; for they cannot possibly at once keep in their Thoughts a great Variety , much less all the Thoughts that ever they had , and least of all the Thoughts whereof they only had the Power or Habit , that they could exert them when the Objects occurred to their Thoughts : But the infinite Understanding of God doth ever actually comprehend all that is apprehensible . 3. The Knowledg of God cannot arise from any outward Impression made upon him , because he is altogether impassible , and can admit of no alteration made in him from without ; in this his Knowledg differeth from the Knowledg of all Creatures , that their Knowledg hath its rise for the most part from the impressions of outward Objects , wherein they are passive , and feel some alteration in themselves . The most Glorious Angel cannot know the present Thoughts of others , but by some Sign making impression and alteration in him ; nor their Actings , but by such Impression : But God's Knowledg cannot be in that way . Hence it follows that there is no more difficulty to apprehend the Fore-knowledg of God of things to come , than his Knowledg of things present ; seeing neither of them arise from impressions of the Objects . God knows all the future Choices and Acts of the most free Creatures , where they act most indifferently , with as much Clearness and Certainty as he knoweth the Acts of Inscient Creatures , wherein they cannot alter or determin themselves , but are only altered or determined by extrinsick Force . The Scripture makes it a discriminating Test of God , the foretelling of things to come , which cannot be of things which are necessary , but of those things that are free ; and the Predictions in Scripture of the most free actings of Men many Ages before they came to pass , evidently prove his Fore-knowledg of Mens most indifferent Choices ; as Daniel's Prophecies of the Monarchies , the Prophecies of Cyrus and of Josiah by Name , and of their Circumstantiate Actings . What can be more Arbitrary than what Name a Father will give his Child , which himself seldom knoweth many Days before he give it ? Cyrus's Father was a Heathen , who neither knew nor believed this Prophecy ; nor did many Kings call their Sons Cyrus , that they might be capable of these Predictions . There is little Controversy concerning the extent of the Divine Knowledg , though some eminent among the Arminians doubted that God knew the individual Persons that would believe and be saved : And some have been so absurd , as to hold that God either could not or would not know the number of all the Individuals , or the different Accidents , but only their Kinds and common Accidents . If Men had rested in the Universality of God's Knowledg , and had not been too inquisitive in the manner of it , tho God had shewn them that it was impossible fully to reach it , by that strong Negation implied in that Question , Who can search the Almighty to perfection ? his Wisdom is unsearchable , and his Ways past finding out : And thereby had not raised Intricacies interfering the Divine Perfections , making less evident the Purity and Amiableness of God. It had not only been a Folly , but a Fault , to concur with the Atheist or the Ungodly in that Question ; How doth God know ? And is there Knowledg in the most High ? But seeing so much hath been said concerning the manner of God's Foreknowledg of the Choices and Actings of free Creatures , amongst good , learned , and for the main Orthodox Divines , not only in different but in the same Communion ; I thought it my Duty to improve what Capacity God had given me , with all the Reverence and Humility I could attain , to extricate my Thoughts , and to clear up the immaculate Purity and infinite Loveliness of God , which might most powerfully excite me to delight in him : To which end I thought it necessary to consider the prevalent Opinions of Philosophers and Divines , concerning the manner of God's Knowledg . That old exploded and now reviv'd Opinion of some Philosophers , is , That Second Causes had no Activity but God , at the presence of such things as were not the Causes , but the Tokens of what would follow ; so that Fire did not heat or burn , or Water cool or quench , but the First Cause alone , at the presence of Fire and of Water : That there neither is nor can be any intrinsick Principle of Motion or Activity in Matter , that it cannot attempt or thrust when it doth not prevail ; That Men do not move any of their Members , but only God moveth them as Man willeth , and that God makes such Thoughts in the Mind to result from such Motions of Matter , without any extrinsick Impression or Activity of the Objects : So that neither the Motions of Matter , nor the Thoughts of the Spirits , are from the Activity of Creatures , but from God alone . On this ground it is easy to infer that God must know all the Actings which seem to be from Creatures , being indeed only from himself . These grounds cannot take with any that truly acknowledg Creation ; for it God could give Existence to Matter which before had none , how can it be doubted that he could give it an attempt or pressure to move such an uniform course of Motion , which it would ever follow if it were not hindered , and would always be effectual when the Impediment were removed ; much more , that as he created a Spirit of nothing , he might give it its proper Activities , as well as to Matter , and that upon real Impressions and Changes made in it from other Creatures . Suppose then he could do all things by himself alone , or many things by Second Causes ; it cannot be doubted that it is more consonant to his Wisdom and Revelation , that he hath given such Activities . The Scripture saith , That on the Seventh day God rested from his Labours . Shall we then think that he acteth now in the same way that he did the first six Days ? If these grounds hold , there can be no Distinction between God's Permission and his Operation , Excitation or Concurrence with the Creatures . 5. The more common Opinion , How God knows all future Actions , is , That though God hath given Activities to Creatures , and that they have a true Operation , yet they cannot exert these Activities without a distinct Excitation , and such a Concurrence of God , as every Act is as well immediately his Act as the Creature 's ; yea every Act must be totally his Act , and totally the Creature 's : For if there be one Act of the Creator , and a several Act of the Creature , by which they concur , then that several Act of the Creature is immediately its own alone ; tho God be also the cause of it , as preserving the Creature and its Activity in vigour : But certainly it is less conceiveable how one Act can be from two Actors immediately and totally , than how God can know all future Acts of free Creatures . These Men think they magnify the Power of God in this way , and therefore extend it not only to free Actions , but even to the Actions of Brutes and inanimate Creatures ; that Fire cannot burn , nor any thing move without an excitation beside its natural Power given by Creation , which improperly enough they call a Premotion ; as if Creatures were moved before they mov'd ; and a Predetermination of free Creatures , as if they were determined before they were determined ; which indeed might be properly said of God's Decree to determine them in Time , and of his Preparation , when he added or altered their pre-existing Powers , unless the Order of Nature or Dignity , not of Time , be understood , which is most improper . Hence these Men do hold , That God knoweth all Things by the Inspection of his own Decree to excite and stir up his Creatures to act them ; and that he can foreknow nothing that Creatures would act of themselves without such Excitation , or which they would chuse or incline to act , and that not only in Actions good and indifferent , but in those evil Acts , where the whole is evil , and no separable part could be good or indifferent . I acknowledg that Creatures can do nothing unless God preserve them , and the Activities he has given them , by Nature or Grace , in vigour ; removing by his Providence those things that would hinder them to work ; and that he oft-times increaseth or diminisheth the Activities he hath given them : He made the Diurnal Motion to cease when Joshua prosecuted his Victory ; he made it retrograde ten Degrees in the Dial of Achaz , which was not by hinderance of a natural Cause , which could be no other than an Angel : And there is no ground to infer , that the Angels either do move or stopt the Diurnal Motion ; but as God freely gave that power of Motion in the former , he withdrew it , and in the latter he gave a power of contrary Motion , and did of new restore the Powers of both . I do also acknowledg , That without giving a new intrinsick Power , no gracious Act can be exerted by sinful Creatures ; and that God doth oft-times increase that Power constantly , or for certain Occasions ; and that he can , and doth give an intrinsick Inclination for one Act only , or for the whole Acts of one kind ; that he frequently brings to the remembrance of his free Creatures those Thoughts that have been in their Mind , which may induce them to Actions good or indifferent : That he can , and oft-times hath made the same Impressions upon the Minds or Imaginations of free Creatures that outward Objects could have done , whereby at first view they conceive these outward Objects present : That he can and frequently doth hinder the recurring to the memory of these Objects or Thoughts that were in their Mind or Imagination before , and would have recurred if they had not been hindered . All these things are intelligible , consistent and consonant to Scripture , Reason and Experience . But as to that general Excitation or Premotion , none of these Men did ever distinctly explain wherein it doth consist , and so they do nothing to clear themselves , or others , of the way of God's working upon and with his Creatures ; nor can it give them any distinct knowledg , how in that way God can foreknow all things : So that they can only say that God doth foreknow all the actings of his Creatures , but they do not distinctly know how ; unless in every Act he and his Creatures must immediately and totally act , which not only clears not , but choaks Humane Reason . I do also acknowledg that God knows all things , by reflecting upon himself ; he knows what is possible , though without all Existence and Reality , by the knowledg of his own Infinite Power , which could give Existence to all imaginable things , but gives no Reality to the conceived or imagined Object , but only an extrinsick Denomination from the Power of God. It is amongst the Fancies of most Philosophers , that the Essences of Things are Eternal , and that all we now see to be common to every kind , is either implied in their Essence , or inseparably connected with it , or consequent from it ; that even the Divine Power cannot change it but by annihilation of the whole : And that thence there are infinite numbers of Eternal Verities , all which are no more but entia rationis , Births of the Brain without any reality in the Object . It is true there are Eternal Verities , not only of God , but Hypothetick Eternal Verities of Creatures , which cannot possibly be false ; as that nothing can exist and not exist at once ; or that a Triangle must have three Angles , and that none of the three Sides can be so long as the other two , that the longest streight Side must have the widest Angle ; which imports no reality of the Subject or the Attributes , but imports only that a Triangle cannot be but must imply these things . The Schoolmen also make a great Business of the Transition of Things , from the state of Possibility to the state of Futurition ; as if Futurition at least gave some reality to the thing future before it existed , whereas it is only an extrinsick Denomination , not only from the Power but from the Purpose of God. The Decrees of God are not only his Determination of what is Just , but his Determination of his Freedom in what he intends to come to pass ; and so are his Purposes or Intentions to act , or to inable his Creatures to act , where their natural Capacities , or their acquired or infused Capacities are not sufficient : For what he intends without addition of a farther Capacity , or where he intends to admit and allow Creatures Actings by their Capacities , or to permit them to act , where he does not allow their Actings , but designs to bring good out of their Aberration , or whereby he hinders the Activities of his Creatures , by withdrawing or abating them , or provides the hindrance of other Creatures to oppose them , or encreaseth the Activities of those he allows and admits to act by their own preserved Strength . By these means only God can bring all things to pass which he purposeth ; therefore it were in vain to suppose any further , especially that which would not well quadrate with his Word , and with his immaculate Purity and Holiness , nor with the Freedom of his Creatures , or with his Justice in rewarding and punishing them . If God's Decrees were all operative , he behoved to act in the worst as much as in the best Actions of his Creatures ; and that distinction of his operative and permissive Decrees , ( which hath been generally received by all Protestants ) should be utterly laid aside ; and God behoved to be the immediate and total actor of the Hatred of himself , as well as of the Love of himself . Nothing can come to pass but that wherein the last requisite is a Divine Decree for acting it , promoting it , permitting it , or hindering it : If I could foreknow what Creatures of themselves would do or incline to , I could not thence conclude the Event , unless I also knew whether God would hinder or further their Capacities and Inclinations , or the counter-acting of others ; and therefore every thing that comes to pass is attributed to God , in respect of his Decrees , one of these ways : So he is said to harden Pharaoh's Heart , because he suffered Pharaoh ( against all his Persuasions , Expostulations and Miracles ) to harden his own Heart against God's Command ; yet it is also said that Pharaoh hardned his own Heart : And God is said to blind the Eyes of the Wicked , that they should not see no otherwise but by Permission . I do not like of that Position , that God is active in causing Sin , as the punishment of Sin ; but the Scripture expresseth it well , that he gives the Wicked ( after means of reclaiming them rejected ) up to their own ways . By Permission is not only understood the not hindering , but the admitting Creatures to work , by the Faculties of Nature and Grace given them , by the Preservation thereof without farther help , whether it be in things indifferent or morally good . There is a great difference between evil Acts , which have several separable parts , whereof the one might be good or indifferent , if it were not contaminated by the other , as commonly it is in the doing of an Act , and the directing of it to an End ; the Act may be good , directed to another End : As the giving of Alms to be seen of Men ; the doing of Justice to shun Importunity . The End also may be good , but the Act is bad directing to that End ; as those who killed the Apostles designed thereby to do God good Service . But there are other evil Acts which have no separable parts , as the hatred of God ; for that singular Act is inseparable from the Object . Hatred in general is but an abstract Notion , but the singular Act is the Hatred of God , where there is no separable individual parts ; as in the giving of Alms to be seen of Men : These Acts therefore are called intrinsically evil . God may excite these Acts where the Intention or Direction only is evil , God's Intention being quite different ; so he may excite the giving of Alms , intending thereby the relief of the Poor , but the directing of the Alms to be seen of Men , is a distinct separate Act. There is no ground inferring that God excites to that end , much less that he excites to Acts intrinsically evil , which no Intention can make good , and where there are not different Parts , or different Acts : Therefore God doth not foreknow Acts intrinsically evil , or the evil Intention of Acts that otherwise might be good or indifferent in his Decree to excite them , but only in his permissive Decree , not to hinder the free Creatures in acting them , wherein I am convinced by many pregnant Reasons . First , God's foreseeing such Acts in his purpose to excite the Creature to them , and his being an immediate and total Actor of them , appears to me inconsistent with his immaculate Purity , but thereby he behoved to be the Author of Sin. I know many good Men perceive not this Consequence , and are far from acknowledging it , and are forced to harsh Concessions to shun it ; as that God is the immediate Cause of the Act , but not of the Vitiosity of the Act , which is only Privative , and requires no Cause nor any Efficiency , but Deficiency , which importeth nothing as to evil Intention , or Acts intrinsically Evil , but only as to Acts that would be Good , if right directed ; and is well illustrated by riding of a Lame Horse , where the Rider is the cause of the Riding , but the Lameness of the Horse is the cause of the Halting ; but this cannot be applicable to an indivisible Act , whence Sin necessarily results , and so the whole Act or the Act of Intention is totally Evil : And thereby there cannot be one part attributed to God and another to the Creature , if God be not the immediate and total Actor , but that the Creature hath a different Act ; the forefight of that Act could not be by the Decree of God to act it , and so all free Acts could not be foreseen that way . The more Ingenuous are forced to recur to this Evasion , that God is under no Law , and so the same Act may be Sin in the Creature and no Sin in God ; but this overturns the Being of Acts morally Good or Evil , in congruity to the Nature of God , which are not so , because God willeth them to be or not to be , but he so willeth them , because they are absolutely and immutably Good , and not alone by the Will or Decree of God : God is above his positive Law , but he is neither above nor under his moral Law , but is a Law to himself , else God could make Vertue Vice , and Vice Vertue ; for whatever depends upon Acts of the Will , can be altered by another Act of the same Will : So God hath altered many of his positive Laws and Precepts , because they are only Good in that they are willed and commanded . Secondly , God hath expresly declared that he hath hindered many Acts of his Creatures , which must necessarily import that they would have been acted , if they had not been hindered ; for it is inconsistent to say that God decreed to be an Actor with the Creature , and yet decreed to hinder that same Act : Thus God declareth that he had hindered Abimelech to touch Sarah , whom he had taken on design to make her his Concubine , but God disabled him that he could neither meddle with her nor any other . Thirdly , There are many Sins of Omission , wherein the Sinner doth not resolve to omit , but by Carelesness and Inconsideration omits ; here there is no Act of the Creature : And if God hinder the Creature to consider , he must be sole Actor in these Sins ; and if not , there is no positive Act or Excitation in them , and so no Decree for such Acts ; and therefore they cannot be foreseen in that Decree , and yet they are certainly foreseen . Fourthly , If it were sufficient to clear the Divine Purity , that Sin is only a Privation , requiring no Efficiency but Deficiency , that could not but also vindicate the Creature , albeit a total Actor of the same Act. Fifthly , If God decree , without foresight of what the Creature , using its proper Power , would act , then he behoved to decree the torment of his Creatures , without consideration of their future Sins , voluntarily to be acted by them ; which is very inconsistent with his Justice , and forces the Authors of this Opinion to acknowledg , That God might eternally torment his innocent Creatures , and that it is greater Goodness to give them a miserable Being , than no Being at all ; which is neither consistent with his Justice nor his Goodness , and gives a most unlovely Representation of him . Sixthly , There is nothing more inculcated in Scripture than the Efficacy of Prayer , for it is said , That the fervent Prayer of the Righteous availeth much . But if God did determine all future things without Foresight and Consideration of the Prayers of his People , Prayer were of no value . but a meer Formality without any Efficacy : For to what purpose should any pray to an unchangeable God , who had already determined all things without consideration of Prayer ? I know no Evasion can be made , but that God hath determined not only the Matter but the Manner of what was to come to pass , and so determined many things to be after antecedent Prayer ; but then Prayer were a meer antecedent Formality , and no efficacious Mean availing much . But if God did determine many things upon the foresight and consideration of the earnest Prayer of his People , they might with as much Confidence pray as if he were undetermined when they prayed . I know there are many specious Reasons accustomed to be brought for God's being the immediate total Actor , in all the Acts of his Creatures ; which I consider as Objections . 1st . It is objected , If God decreed any thing upon Foresight , and Consideration of any thing in his Creatures , he were not altogether independent , but behoved to depend upon such Considerations , and be pedissequous to his Creatures : This Reason can conclude nothing against God's Foresight and Consideration of what he foresaw in the Creature , as given by himself , above their natural Strength ; for thereby he depended on nothing but on his own Supernatural Grace . It is true , that if God's Election were upon the foresight of the Creatures Faith , or good Works , by that common . Power all Men had by their Birth , they might glory in themselves , and the Election could not be said to be of Free Grace , and God might be thought pedissequous to the Creatures ; and therefore that Opinion of Papists and Arminians is justly rejected . But God cannot be said to be pedissequous to the Creatures he foresees would maliciously or obstinately and finally reject the offer of Grace , because he decrees to let them follow their own Ways , and in Justice to punish them whom he doth not follow but crosseth : And though God doth not decree to damn the Reprobate , without a meritorious Cause deserving Damnation ; it doth no way follow that he doth save and glorify the Elect upon foresight of a meritorious Cause in them . God's Independence cannot exclude the consideration of the Object of his Decree , as it must be considered in his Decree : He cannot decree to give Mercy , but to a Creature that is in some measure miserable : He cannot decree to relieve a Creature , unless he consider it as distress'd . He hath clearly declared , and consequently decreed , that he would never pardon the Sin against the Holy Ghost : Therefore he behoved to foresee who would commit that Sin , for he doth nothing in vain , and would never decree any thing relating to a Case that were never to exist ; he could not decree to elect any Creature , but upon Foresight and Consideration that he was to create that Creature , and that he was never to suffer it to have Hatred and Despight against him . In that Golden Chain , Whom he did foreknow , them he did predestinate to be conform to the Image of his Son ; and whom he did predestinate , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : The first Link is Foreknowledg of the Object to be predestinated , which with congruity to the Divine Natural Perfections were predestinable , prior in order of Nature to Predestination : Yet in none of these is the Independence of God incroached on . Could a miserable or distressed Creature , be so impudent as to pretend that its Misery or Distress were the cause of God's Mercy or Relief , but only the Object or Occasion thereof , the true Cause being God's Mercy and Goodness ; and so God's Decree to inflict eternal Punishment upon his rational Creature , that he foresaw would hate him or be obstinate in Sin , is his own Justice and Purity . 2dly . It is said , In God we live , we move , and have our being . And therefore all the Motions of our Minds and Bodies , must be his Motions , acted by him ; which Inference is no better than this , in him we have our Being , therefore our Being is his Being : but the true meaning is cleared by those Things which are frequently said of Christ , That they are in him , and yet are the Creatures , importing no more but that they are by Virtue and Power derived from Christ ; and so we move in God , that is , by Virtue and Power derived from him . 3dly . It is objected , That if in the worst of Actions God were not Actor , he could not be the first and universal Cause ; but thence it will not follow , that the first and universal Cause must still be the immediate and total Cause , which is necessary to an universal Predetermination . 4thly . The main Reason against universal Predetermination , is to vindicate the Purity of God , which it doth not ; for whosoever permitteth Evil that he could hinder , is accessary thereto , and guilty thereof : And so God judgeth his Creatures , which will not conclude against God , because Creatures are not only subject to the moral and unchangeable Laws of God , but to his positive Laws ; neither are Creatures universally obliged to hinder all evil Acts that they were able to hinder : For God having set up Civil Authority , thereby obligeth Subjects to suffer the Legal Executions thereof , though unjust , albeit they have sufficient Strength to hinder the same . This Reason hath been the chief Inducement of the Error of those , who , to maintain the Purity of God , incroach upon his Power and Wisdom , holding that the Will of a free Creature is essentially undeterminable by any other than by it self ; and therefore God can do no more but perswade and bring Motives into the Mind , and so is blameless , having done all he could do to hinder Sin. For certainly God could have been so powerful a Perswader , as to make Prophets and Preachers go to all Nations , which he hath not done ; and this Ground encroacheth on God's Omnipotence , that he cannot effectually over-rule his Free Creatures , and encroacheth on his Wisdom , who having no need of any Creature , created such which he could not govern , but behoved only to supplicate and perswade . The 5th Reason assign'd for universal Predetermination , is brought from the accurate arguing of that Case , by the Apostle Paul , in the 9th of the Romans , where it is said of Esau and Jacob , That the Children being not yet born , neither having done any good or evil , that the Purpose ( or Decree ) of God according to Election might stand , not of Works , but of him that calleth : Jacob have I loved , but Esau have I hated . Against which he brings this Objection , Is there Vnrighteousness with God ? To which he answers with a strong Denial , God forbid . For be saith to Moses , I will have Mercy on whom I will have Mercy : And thence concludeth , That it is not of him that runneth , or of him that willeth , but of God that sheweth Mercy . Whence he doth conclude , Therefore hath he Mercy on whom he will have Mercy , and whom he will he hardeneth . Against which Conclusion he brings a new Objection thus , Thou wilt say then unto me , Why doth he yet find fault ? For who hath resisted his Will ? To which he answereth thus , Nay , but , O Man , Who art thou that replies against God ? Shall the thing formed say to him that formed it , Why hast thou made me thus ? Hath not the Potter Power over the Clay , of the same Lump , to make one Vessel unto Honour , and another unto Dishonour ? Thence the Authors of universal Predetermination , or Excitation of God to the worst Acts , think they have unanswerable Grounds to infer , That God is not only the Permitter , but the Actor of Hardening , as well as of Mercy : Yea , that he hath no more Consideration of what the Creatures were to act in Reprobation and Damnation , than in Election and Glorification ; but that of the same Lump or Mass of Mankind , he doth as indifferently make the Vessels of Dishonour , that is , the Reprobate , as the Vessels of Honour , that is , the Elect. But the Context sufficiently cleareth the Mistakes of these Inferences ; for it inferreth nothing as to Reprobation , that the Children being not yet born , had done nothing of Good or Evil ; the Inference is only that Election might not be of foreseen Works . But where it is said , that God loved Jacob , and hated Esau , tho they had yet done nothing , it doth not infer , That as there is no foreseen Merit , or cause of Love of the Elect , fo that God hates the Damned without a meritorious Cause deserving his Hatred ; there is no Consequence from the Freedom of God's Election and Love , which are Acts of Bounty , to infer the Freedom of his Hatred and Reprobation , which are Acts of Justice ; for Bounty and Mercy are absolutely free , but so is not Justice . But the main Mistake is , that the Vessels of Dishonour are supposed to be the Reprobate , and the Vessels of Honour the Elect : As if God as indifferently reprobates and elects , as the Potter doth of the same Lump , make one Vessel to Honour , and another to Dishonour : Whereas it is demonstrably clear by the Context , that by the Vessels of Dishonour are meant the hardened obstinate Sinners , and by the Vessels of Honour the Elect , whose Heart God softneth , which appeareth clearly : First , From the words preceding , Why doth he yet find fault ? For who hath resisted his Will ? that is , no Man can resist his Will if he please to soften him : And therefore why doth God complain that so many are hardened ? The meaning cannot be , Why doth God find fault that so many are reprobated ? For God cannot complain of his own Act of Reprobation , which is an Act of his Justice : Yea , tho it were an Act of his Soveraignty only , it is still his own Act ; but he complaineth of their hardening , and therefore it cannot be by his Act , but by his Permission ; which is yet more clear by the words following , God willing to shew his Wrath , and to make his Power known , endured with much Long-suffering the Vessels of Wrath fitted to Destruction , and that he might make known the Riches of his Glory on the Vessels of Mercy , which he had before prepared unto Glory . Where I do remark , That God ascribeth unto himself the preparing the Vessels of Mercy unto Glory , but that he did not prepare the Vessels of Wrath for Destruction , but with much long-suffering Patience endured them ; which is a clear Evidence , that he did only permit them to harden their Hearts , and was no way active in it : So then the Vessels of Honour are far better said to be the regenerate and softned , and the Vessels of Dishonour to be those who have hardened their own Hearts . So it is as free for God to have Mercy and soften whom he will , and to endure and permit others to harden themselves , as it is to the Potter , of one Lump to make one Vessel to Honour , and another to Dishonour . The 6th Reason brought for universal Predetermination is , That seeing Freedom is by both Parties acknowledged to be a Power to do , or not to do all things requisite for doing , being in readiness ; therefore if God did not determine that Freedom in all Cases , it were impossible for him to know how the Creature would determine it self . All the Strength of this Reason is , That we must deny God's universal Knowledg , unless we can show how he knoweth , wherein there is no shadow of Consequence ; for many things certainly we know that they are , and yet it is as certain , that we know not how they are . Shall we therefore , because God hath said , Who can search the Almighty to Perfection ? ( that is , none can so search him ) conclude that he cannot so search himself ? Yet tho I be far from the Presumption to give a full account , how God doth foreknow the Actings of all his Creatures , I shall endeavour to clear my self therein , so far as my Reach goeth , by applying what general Thoughts I have formerly shown , more particularly . First then ; I do perceive that of the Actings of Creatures , some only may be , others must be , and a third sort shall be , which is more than may be , and less than must be . These three kinds are evidently distinct and different ; and seeing God is Omniscient , he must not only know what may be , and what must be , but what shall be , tho not necessarily , and all the three with equal Clearness and Certainty : For there is a great difference between Necessity and Certainty ; it is true , where-ever there is Certainty , there is a necessity of Consequence , that is , that that Knowledg is infallible , but not a necessity of Causality ; that the Cause of that thing certainly known , must act necessarily , and not freely . God knows all his own future free Acts certainly , and yet he knows many of them to be by the Freedom of Indifference , and not to flow from Necessity , that he must have so acted . The Acts of Creatures that only may be , are known to God by the Faculties and Capacities he hath given to his several Creatures ; many Acts whereof might be , and yet never come to exist . As to this Point of God's Knowledg there can be no doubt . Secondly ; The Acts of Creatures which must be , are , first , the Acts of inscient Matter , which cannot alter its own Actings , because it cannot perceive , or know , when and where to alter ; and therefore all these Alterations are from extrinsick Force , either from other inscient Matter , or from the Force of free Actors . So all the Actings and Alterations of inanimate Bodies in the Universe , tho they seem to us contingent and accidental , yet are all necessary , and so may be known by God , not only as certain , but as necessary , except in so far as they are altered by free Actors , which come to be considered among free Acts. Thirdly ; The Acts of Brutes , tho they determine themselves by the Perception of Objects , yet they do it not freely , nor can they act variously , all the Circumstances being the same ; and therefore their Acts are also necessary , supposing the Objects which they perceive : So that seeing God knows the Objects perceived , he must know what Acts will thereupon follow . Fourthly ; There are Acts of free Creatures , which are not free , but do proceed as the Instincts of Brutes , that upon Perception of their proper Objects , they will certainly follow : Such is the Desire of Well-being or Happiness , which Rational Creatures thinking upon it , can neither counteract , nor suspend . These may be known in their Causes no less than the Actings of Brutes ; and as God hath freely given these useful Propensions , he can give the like , either as to a singular Act , or as to a whole kind of Acts. Fifthly ; The only Difficulty remains as to God's Knowledg , or Fore-knowledg of the free Acts of the free Creatures . As to which I perceive , that I ( and it 's like many others ) have been much mistaken in apprehending the way of the acting of free Creatures , supposing that their Appetites and Aversions were altogether free as to most Objects , and were directly in their own Power ; and that Pleasure was a kind of Appetite , and Grief , of Aversion , which were in our Power as other Appetites : But upon more accurate Consideration , I find that Pleasure and Pain , or Grief , are neither Acts of our Understanding , nor of our Will , or Appetite , but of a different Faculty given us by God , not by necessary Connection with , or Consequence from Human Nature , but freely at his Option . There may be a general Pain or Grief from the tearing of the tender Parts of the Organs of Sense , and a common Pleasure from the easy Access of Objects to these Senses . But tho all Animals have five Senses , these could not make the Diversity of the Pleasures and Pains they find , arising from the Perception of Objects : One kind of Animals have Pleasure from the Perception of one Object , and another kind of Animals have Grief from the Perception of the same , tho both have the same Senses , and Complexion ; that such Objects give such variety of Tastes and Smells to the same Senses of different Animals ; that Men have so great Pleasure of the Proportion of Shapes and Colours in Beauty , and yet Brutes of the perfectest Sense have not the same ; that the Touch of such Objects to such Organs excites so excessive Pleasure , or so much Grief ; that the Concourse of such Sounds in Harmony should give so great Pleasure , and others in Discord so much Displeasure ; whereof most Brutes , which have more perceiving Ears , are uncapable ; bring me to conclude , That Pleasure and Pain in most things are by particular Faculties freely given of God , that thereby he may rule his Creatures . I perceive also , that Pleasure and Pain can be no Acts of Understanding ; and tho the Understanding hath reflexive Acts upon it self , or its own Acts , yet it never reflects upon Pleasure as its own Act , but as the Act of that Object that excites it ; and upon Grief , as the Act of the Object that grieves , it does not think that it grieves it self . Pleasure and Grief are not Acts of the Will or Appetite , but are the Objects and Motives thereof ; and therefore Joy and Grief are not directly in our Power , that we can have them by willing them : Accurate Advertence will show , that e're we can excite them , we must bring into thought their proper Objects most powerfully by Application to our Senses , and more faintly , by bringing them into our Imagination or Memory ; and no further than these Objects are proper to raise Joy or Grief . If we could take Pleasure by willing or desiring it , it were as easy to will the greatest as the least Pleasure , and none but Fools would ever want it ; but we can as easily make Light in the Darkness by willing it , as we can take Pleasure by willing it ; the Will hath no reflexive Acts , and therefore the Object of the Will cannot be the Act of it . Our Freedom by which we differ from Beasts , consists mainly in that we can divert our Thoughts from thinking upon the Objects of Grief , or Pleasure , by applying them to other Objects exciting the contrary , which may either abate or extinguish the former : if we cannot remove the Objects of sensible Grief or Pain , yet by thinking upon other pleasing Objects , we may be insensible of the Pain , yea have Joy in it ; as in an extatick Pleasure of the Mind , the greatest Pain of the Sense is not felt . A Woman in Child-birth hath Pleasure in the Continuance of her Pain , and Grief in the ceasing of it . The Pain of cutting off a Member , is overcome by the Pleasure of preserving Life . The Pleasure of obeying God may abate or overcome the greatest Pain sustained for him , which hath made Martyrs sing in the midst of the Flames which were consuming their Bodies : Yea , of the far greater Sufferings of Christ it is said , that for the Joy set before him , he suffered the Cross , despising the Shame . I do also perceive that the greatest Extent of my Freedom is , That I can do what I please , and that I can choose or will nothing but that wherein I find some Pleasure : and therefore in Cases of Deliberation , where I can find no Pleasure on the one part more than on the other , I do suspend my Choice , and oft-times I can make no Choice , but the Deliberation ceaseth without any positive suspending Act of the Will. I find Grief in dubious Cases , that I cannot perceive a preferable Pleasure , and would be glad that the Opinion of any would cast the Ballance of Indifferency , and do oft cast it my self upon very inconsiderable , or fancied Preference . All which evidences , that I am not so much Master of my Actions as I imagined . Seeing then God knoweth certainly what is pleasant or displeasant to every free Creature , and where the Prevalence is , and knoweth all the Objects that make Impressions , and especially knoweth his own Purpose to give occasional Inclinations , and to bring former Objects to Remembrance , and others into the Mind ; and that he can and doth make Impressions without Objects , the same which could be by them ; there ariseth to me a great Light , how he knoweth the free Actings of his Rational Creatures , and how he moves them , and rules them , without Violation of the Faculties he gave them : And I see no necessity that he should give an Excitation to all the Acts of his Creatures , much less , that he should excite them to the worst Acts , or be immediate total Actor therein , to the effect that he may certainly know them ; yet hath he still a Decree about all that shall come to pass , either operative or permissive : So it is said , That by the determinate Counsel of God Christ suffered by wicked Hands . There is far less Difficulty about God's Knowledg , or Fore-sight of the contemplative Thoughts of Creatures , which have always a Connection by which they can trace them back , unless a new extrinsick Impression occur , the Thoughts thence arising having the like Dependence . Some learned Men , to extricate the Difficulties of this matter , endeavour to cut the Knot they cannot loose , by saying , all things were eternally present to God : whioh can neither be true , that things future were present , where by they behoved at once to be existent , and not existent ; nor tho it were true , doth it ease the Difficulty , for God knoweth not things by their Impressions , as Creatures do ; and therefore it is as difficult to know how he knoweth the present as the future Acts of Creatures . Others dony a Predetermination , or Premotion in evil Acts , but acknowledg a simultaneous or consequent Concourse therein , whereby God is the immediate and total Actor , as well as the Creature , which doth no whit more vindicate the Purity of God than the Opinion of the Predeterminants , but supposeth and acknowledgeth God's Fore-knowledg of the Inclination and Choice of the Creature , and therefore doth concur therewith ; nor can it vindicate his Purity , as if he who knows the wicked Resolution of any Creature , should think he could warrantably concur and promote it . My Omniscient God! I adore thy immaculate Purity and infinite Wisdom , whereby thou hast so ordered thy Dispensations , and the Actings of thy Creatures , that their Liberty is preserved , tho thou certainly knowest what freely they will do , without exciting them to that which is morally evil ; whereby thou art free of all Accession to their Sin , and hast bounded their Appetites , that they can will nothing but under the apprehension of some Good wherein they have Pleasure ; and that thou hast freely given special Pleasures and Griefs arising from the Perception of several Objects , whereby as from Eternity , thou didst clearly foreknow all the Circumstances they were to be in : So what Pleasure or Grief would thence arise , or be prevalent , and what Appetite or Aversion would thence , and from thy own special Influence follow ; and that thou hast given to thy Creatures not only Propensions working necessarily , and Powers sufficient to work that which they do not , but also Inclinations efficacious , which shall ever work what thou hast purposed ; yet not of necessity , but freely , and thereby be capable of Praise and Reward . And I bless thee , that thou hast helped me to see the Consistency and Congruity of the Freedom of Creatures with thy Prescience , and Providence ruling all their Inclinations and Actions . To conclude this intricate but important Controversy , Whether God knows all things in his Decree , to excite his Creatures in all their Actions , good , bad and indifferent : Or , that he foreseeth in his Decrees partly operative , partly permissive , foreseeing what Creatures would do of their proper Inclinations , and allowing them so to do , where their acting would be congruous to his total Decrees , and exhorting or disswading them from ill or incongruous Acts , by bringing into their Minds effectual Motives , or diverting their Minds , by turning their Thoughts to other Objects , or enduing them with supernatural Inclinations for one or more Acts , and increasing the same to be effectual ; by which all Acts , morally good or indifferent , might be brought to pass , and where he decreed to permit Acts morally evil , neither to exhort , incite , or bring Thoughts into Mind conducing thereto , but leaving Creatures to their own Capacities and Inclinations therein , as he knoweth Pleasure or Aversion would prevail . I shall pursue my Thoughts no further thereon at this time ; but thus far , that to me it appears evident , that tho Difficulties might occur on both sides that human Frailty could not fully extricate , it is more safe to stand on that side where the Purity , Justice and Loveliness of God is most refulgent , than where any of his natural Perfections is less evident ; for we are much more obliged to know his moral , than his natural Perfections . Having solved the Difficulty appearing to arise from the 9th of the Romans , I found no necessity to enlarge upon other places of Scripture , which seem to import God's operative Influence in very wicked Actions , and his Decree or Intention to effect the same ; such as his Commission to Isaiah to exhort the People of Israel to Repentance and Obedience , and yet showing him that they would not obey , and ordering him to make their Ears dull that they might not hear , and their Hearts hard that they might not understand , and be saved , which doth not infer God's Co-operation in Sin , as a Punishment of preceding Sin ; as if God had been active in hardening their Hearts , because they refused to hearken to the Prophet's former Exhortations , which could neither consist with the Purity or Prudence of God. His Purity did not admit such Co-operation , nor could his Prudence allow the same ; seeing their rejecting his Offers and Exhortations , was matter enough for his Justice ; so that it was in vain to add farther Fewel to that Fire : But the true meaning of the Place is , that here , as in many other places , God speaks not of the desired End of his Divine Dispensations , but of the Event or Issue thereof , which he did fore-see , and decreed to permit , but did neither desire nor approve that Event . So Christ saith , that he came not into the World to bring Peace , but a Sword , and to raise Hatred amongst the nearest Relations , as being the foreseen Event , but not the desired or approved End of his Coming , which is clear from the Annunciation of his Birth by the Angels , Glory to God in the highest , Peace on Earth , and good Will towards Men , which was the proper and designed End of his Coming ; and therefore his bringing a Sword and Hatred , could only be the Issue or eventual End of his Coming . MEDITATION V. Upon the Will and Pleasure of God. THE next Divine Perfection to the Understanding and Knowledg of God , is His Will : Concerning which , I perceive , that there are no less Mistakes than concerning his Knowledg ; some making no difference between God's Power and his Will ; as if there were nothing possible to exist which he doth not will to exist , which in sensu composito is true ; that is , it is impossible any thing could exist , unless God willed it to exist , which would serve only to amuse and amaze ordinary Capacities ; as if God's Power were exhausted and terminate , so that he could do no more than what he did decree to come to pass , tho he would : but certainly , tho it be impossible that any thing should come to pass but according to the Will of God effecting or permitting ; yet it is not impossible that God could have willed otherwise than he hath willed , else he were in nothing free by the Freedom of Indifferency ; so that he could not have made the World sooner or later than he hath done , neither more nor fewer Kinds , nor Individuals of the Creatures ; which falls in with that old abominable Opinion , That the World was brought forth by Emanation from God , and so was eternal . Of which Opinion they come little short , who hold , that it is impossible to annihilate any part of Matter , for there would still remain the Dimensions of a Body , which are inseparable from a Body ; and therefore Matter must be infinite in Extension , and must either be self-existent and uncreated , or must proceed from God , not freely , but by necessary Emanation , as Light is supposed to do from the Sun : So that God hath done , or can do nothing concerning Matter , but to set Parts of it in Motion , whereby they must have different Figures , all which I do abhor . It is beyond doubt , That God's Will to have a present Effect , cannot possibly want that Effect , as saith Isaiah ; The Lord of Hosts hath purposed , and who shall disannul it ? and his Hand is stretched out , and who shall turn it back ? Where God's Purpose is distinguished from the stretching out of his Hand or Power , that is , his Intention of a thing to come is distinct from acting at the time of its Existence , as is clear by the Apostle Paul , affirming , That he works all Things after the Counsel of his own Will. It is also certain , That it is an incommunicable Perfection of God , that his Will is ever effectual . No Creature can produce any Effect by willing it to be , but there must be an Executive Power distinct from the Will ; as if a Creature will for bear to think upon any particular Object , the Execution is by the Understanding's possessing it self with another Object , hindering the Thoughts of the former . If a Creature resolve to move , it cannot thereby move unless it have a distinct Locomotive Power : For God will not give that his Glory to another , that his Will cannot possibly be ineffectual as it is willed . Schoolmen , to extricate the Difficulties concerning God's Will , have made several Distinctions of it , in a decreeing Will , a promising Will , a permissive Will , a commanding or prohibiting Will , an approving and accepting Will , and that which is called voluntas signi & voluntas beneplaciti : This last hath been , and is very apt to be much abused ; as if God by Signs did express a Will which he did not please should take Effect , which is inconsistent with his Veracity and Sincerity ; and tho it may receive a safe Interpretation , by straining the words , it ought not to be used . The safe meaning can only be , that that which may innocently be presumed to be the Will of God , isnot always truly his Will : As when God commanded Abraham to sacrifice his Son Isaac , Abraham did sincerely intend to do it , as innocently conceiving it to be the Will of God , consistent with his Promise , That in Isaac should all Nations be blessed , knowing that God could , and believing that he would restore sacrificed Isaac to Life again ; in which Belief he did not sin , tho he erred by an innocent Mistake , supposing that to be sure which was not : for when he lifted up his Hand with the Knife to give the deadly Blow , he had little ground to doubt of the Effect , and consequently of the Will of God ; yet by God's stopping him even in that Posture , he knew he was mistaken of the Will of God. But from such rare Cases it is not safe to conclude upon the Will of God , as did Jonah upon the Command given him to preach to Nineveh , that within forty days it would be destroyed ; which being a Threatning designed for Repentance , and not for a meer Prediction , had both by Reason and Revelation implied the Mercy of God upon Repentance , though it was not Repentance unto Life , nor universal ; and which if it had been expressed , Jonah would have had no pretence for his Anger , that the repenting Ninevites were not destroyed . This Distinction of the Will of God is also extended by some to his commanding or forbidding Will , because his Will is not always that that which he commands should take effect , which is more incongruous to the Sincerity of God than the former ; as if it were not always pleasing and acceptable unto God that his Will should be obeyed , even then when he permitteth it to be disobeyed , because by his Wisdom he saw it congruous to his own Nature , and for his Glory , to create his Rational Creatures with Reason and free Choice , that they should not act by meer Instinct as Brutes , but be governed by Rewards and Punishments ; which necessarily importeth that sometimes they should be permitted to make wrong use of that Freedom , being always over-ruled for his Glory : Yet without doubt , that in which they miscarry is unacceptable to God , and justly punishable by him ; and so he cannot exert an Act of his Will to effect what he abhorreth and punisheth ; but he exerteth only a permissive Act , which terminates in himself , and hath no outward Operation , but is immanent , and not transient ; by which he willeth to forbear the exerting of his Will to hinder these Acts , in so far as Evil doth necessarily thence result , whether it be in the Essence of the Act , or in the evil Intention of that which otherwise might be good ; so that his Command doth not import his Will to operate or effect these things presently , or his Intention so to do for the future , but his Pleasure in what he commands , which is evident by what Paul saith . For this is good and acceptable in the sight of God our Saviour , who will have all Men to be saved , and to come to the knowledg of the Truth : where his Will is exprest to be his Acceptance and his Pleasure ; but Pleasure is not properly an Act of the Will. That Pleasure is no Act of the Will ( albeit it be very little adverted , but on the contrary , Pleasure is reckoned among the Appetites or Affections . ) Upon accurate Consideration it will easily appear , that Pleasure is neither an Act of the Understanding nor of the Will , but of a Power distinct from both ; for it is a chief Object both of the Understanding and of the Will. I do by my Understanding perceive Pleasure when I have it , and I know when I have it not , albeit I have no Grief or Pain for want of it , but am in a middle indifferent State , without either Pleasure , Pain or Grief . And tho this Act of the Understanding may in some sense be said to be a reflexive Act , as when I advert , and think that I have a Faculty of Understanding , or an Act of that Faculty , yet I do more reflect upon my Understanding by perceiving Pleasure , than by thinking upon my Will , or my Locomotive Power : if then the Perception of Pleasure be not a reflex Act of the Understanding upon its own Act , but by a direct Act perceiving another thing than its own Act , it can only be the Object of Understanding , and so cannot be the Act of it . Pleasure can less be an Act of the Will , because it is the chief Object of the Will ; for we have both Appetite and Desire to have Pleasure when we have it not , and to have it continued when we have it : and therefore being the Object of the Will , it cannot be the Act thereof ; for the Will doth less reflect upon it self or its own Acts , than the Understanding . If Pleasure were an Act of the Will , it behoved to be in our Power by a sole Act of the Will , for Pleasure is no such Perfection as the Will of a natural Man cannot reach : If then by willing Pleasure without other Assistance we could have Pleasure , who would be so stupid as to want it at any time ? But I do evidently perceive , that I can no more bring forth Pleasure by willing it , than I can bring forth Light in Darkness by willing it to be ; but Pleasure results from the Perception of the pleasing Object by a kind of necessary Emanation , which I cannot directly hinder , but by diverting my Mind from that Object , and applying it to another that can impede the Thoughts of the former . I perceive my self to be in the like condition as to Grief or Pain , which is a kind of Grief which I can neither make nor mar by willing it , without applying my Mind to another Object , diverting it from that Object that was the cause of Grief , and applying it to another Object strong enough to exclude the former , and which can excite an opposite Passion , as Admiration , which will sometimes wholly take away the most violent Grief or Pain , or Pleasure in , or desire of another Object : And there are but few so Masculine Minds , as can by this indirect way take away great Pain or Sorrow , tho many may allay or lessen it . Therefore Pleasure and Sorrow are not Acts of the Will or Affections , nor are to be numbred among Affections , but are common Results arising from them , and from other Objects , and are the Means of Reward and Punishment , Happiness and Misery , without which Creatures could be capable of neither . I may thus safely reason by Inspection in my own Mind , and from the specifick Equality of other Men , conclude the like of them : But I ought with much more tenderness and trembling to make Inferences of the Will of God , and yet I know no other Mean to apprehend God's Will , but by his own revealing it , or by resemblance of Man's Will , whom he hath declared to be made after his own Image , removing all Imperfection in the Will of Man. So then I conceive God's Pleasure neither to be an Act of his Understanding , nor of his Will , but a distinct Act resulting from his Knowledg of himself in his Divine Perfections , Decrees and Dispensations , and in the Effects of them : And seeing this Knowledg is unchangeable , so must his Pleasure be , and so must his Will be of the continuance of that Pleasure , as it results from the natural or moral Perfection of his Creatures , in which his Pleasure differs from the Pleasure of Creatures , who cannot necessarily have the Objects of Pleasure . His Pleasure also is infinite , and can be no greater , nor no less , intensively , tho it may be extensively ; for he delights not only in the Idea of his Creatures when they exist not , but he does also delight in the Works of his Hands when they do exist , yet doth no more fully delight , nor is more happy when they do exist , than before . The infinite Perfections of God , and the infinite Pleasure thence resulting , admit of no Grief ; in which also his Pleasure differs from the Pleasure of Creatures : and we can no otherwise understand Expressions ascribing Grief to God , than as we understand those which ascribe to him a Face , a Heart , Eyes or Hands , that is , by Resemblance or Similitude . Yet it is truly and properly said , that God taketh no Pleasure in the Evil of Sin , and yet he hath no Grief arising thence , but Displeasure ; and it is the Divine Prerogative , that he doth take Pleasure in good Things when they are , but hath no Grief or abatement of his Pleasure when they are not ; whereof great Souls have some shadow of Resemblance , they can take Pleasure in all things so far as is congruous to their Principles , inbred or infused , and yet have no Grief for wanting of them : and therefore have more noble Minds than the Stoicks , who do endeavour to eradicate all Pleasures , that they might not be grieved by the wanting of them , which is only fit for weaker Minds who find in themselves that Effect . I have great aversion from the Thoughts that any Will of God should be ineffectual , which I cannot see consistent with his Infinite Perfections ; and therefore I do not apprehend that his Commands , Prohibitions , Institutions or Laws , are Acts of his Will , but of his Pleasure or Acceptance , which is his Pleasure in those things that are offered to him , which he doth not reject : Otherwise they could not be without effecting the thing commanded or ordain'd , but being Acts of his Plasure , they do oblige the Creature to be obsequious , and by the annexed Penalties and Rewards according to his Pleasure they become Divine Laws , and they are the Ground of his rewarding and punishing Justice , whereby his Will may be exercised about them to apply Rewards , Punishments or Remission , which are ever effectual . Tho the Will of Creatures is not productive of Natural Effects , yet it is productive of Moral Effects , not only by Promises , whence there arises a Right or Power of Exaction , but in Dominion and Property , which by the Law of Nature is transmitted by the Will alone , but the Will of God must have the intendéd Effect ; and therefore it is not God's Will , but his Pleasure that is implied in his Commands and Laws ; so that there is never a Discrepancy between what is expressed and what is meant . These Thoughts are very sutable to those two eminent places in Scripture . For I have no Pleasure in the Death of him that dieth , saith the Lord. And again , As I live , saith the Lord , I have no Pleasure in the Death of the wicked , but that the wicked turn from his way , and live . Turn ye , turn ye from your evil Ways ; for why will ye die , O House of Israel ? Here is a Command to turn expresly attributed to God's Pleasure , not to his operant Will , which could not have failed in the Effect to make them to turn ; but their turning and their living were both pleasing , and their not turning and dying were also both displeasing unto God. There can be no doubt concerning their turning or not turning , but it may be more doubtful , how God should have no Pleasure in the Death of the Wicked , or that it should not be by his Will , seeing it is the Execution of his Justice ; and I am satisfied that it is his Will , as it is an Act of Justice , but not simply and in it self . There is no Difficulty that a just Judg may at once , not only have Pleasure in , but may will the Death of a Malefactor , but would be very far from taking Pleasure in , or willing his Death , if it were not by a necessary Act of Justice ; but on the contrary , would have Pleasure in the continuance of his Life : tho it be said , God will have all Men to be saved , the former Texts clear it to be only God's approbative Will or Pleasure . I am convinced , that it must be a dangerous Error to conceive , that God willeth the Death of his Rational Creatures , as being in the order of Nature prior to the permission of Sin , or that he hath Pleasure in it without consideration of Sin , in the order of Nature antecedent ; which I can conceive no way reconcilable with these Texts : For if it should be said , that God hath Pleasure in the Misery of a Creature , as an Act of his Soveraignty or Freedom ; if any can please themselves , in that there is no Contradiction they cannot reconcile , yet that were no way consistent with the Sincerity , Bounty or Goodness of God , and far from representing him as infinitely amiable . I think it far from giving Satisfaction , or from making a difficult Objection from that Metaphysical Maxim , That which is last in Execution , is first in Intention : which is very improper to be applied to God , whose Intentions are all together , and hath its Exceptions even as to Creatures . For a Law-giver doth not first intend the Death of his Subjects by a Capital Law , neither at all intend their Death simply , nor can he so take Pleasure in it , if he be not a Tyrant , and yet is pleased in the Execution after the Capital Crime deserving it . But the blessed and benign God doth never intend the Misery of his Creature abstractly and simply ; for his last End is his own Glory , whereunto the Misery of the Creature is no Mean , but his Act of Justice upon the sinning Creature ; neither is Sin willed or intended by God , who exerciseth no other Act in it , but Permission , which is immanent , having no positive extrinsick Effect but Restraint , and over-ruling of it , and upon the occasion of it , doing holy Acts for his Glory ; so that all the Joints of that Objection are enervated . There is another eminent Difference between the Will of God and our Will ; we do oft-times wish that which is impossible , as that that which is past were recalled , or that we might enjoy all sinful Pleasures , and also the Favour of God and Blessedness . There is properly no Wish to be attributed to God ; for tho sometimes he doth express himself as wishing or wondering , that is only to speak to Children in their own Language , signifying what is pleasing or displeasing to him . It is our Imperfection , that because our narrow Minds cannot comprehend many things at once , we form abstract Notions of things , having all the Attributes in which many Individuals do agree , and having none in which they do differ : And as these Notions are in our Understanding , so are there general Desires in our Will , which cannot agree to the Omniscient God , and yet he oft-times speaks to us in our own Language , as if he made use of such Notions or general Desires , whereas he conceives or wills only Individuals . We do also frequently exert conditional Acts of Will , or those Acts which School-men call Velleities , whereby we do not absolutely will , but only in such contingent and uncertain Cases ; for if these Cases were certain , and to us certainly known , it were no more a conditional Will , but an absolute , not to take a present Effect , but when that Case occurred . This Imperfection must also be removed from the Will of God , to whom no Case can be uncertain , and yet he oft speaks to our Capacity in Expressions conditionally conceived ; and therefore these appearing Conditions are truly Terms , tho they may be as Conditions to us , to whom they are uncertain . I pity those who make so evil use of God's Condescendence to speak after the manner of Men , as to represent God as wishing a thing past had not been , or having general or conditional Acts of his Will or Decree , which yet the Authority of Men and Prepossession make many to cleave unto . The Decrees of God are commonly attributed to his Will ; I shall endeavour to extricate my Thoughts concerning these , as may most agree with the Infinite Perfection of God , when I shall meditate upon God's Dominion exercised in the Election and Salvation of some of his Creatures , and his just Rejection and Punishment of others . MEDITATION VI. Upon the Power of God. OMniscience , Choice and Intention would come far short of the glorious Idea or Image of God : He must also be a powerful , yea an All-powerful , Almighty , or Omnipotent Spirit , whereby he hath Strength and Ability to bring every thing to pass that is possible ; therefore it is said God hath spoken once , twice have I heard this , That Power belongeth unto God. The Reduplication imports a strong Asseveration , and of God alone it may be said , that Power belongeth unto Him ; the Creatures have it only by Gift , and in measure : and tho it be their own as to other Creatures , not as to God ; for as to Him it is but as the Peculium of Servants , which their Master can take from them at all times without Wrong . Power is the Principle of Action or Operation , as these are distinguished from Thought and Intention ; which tho they be Acts of the Understanding and Will , yet they have no transient Operation , of which Power is the Principle . These Operations may be in the same Subject , but not in the same Faculty ; the Understanding operates on the Will , and the Will on the Understanding of the same Person , and both Understanding and Will , Pleasure and Grief , are Acts that have their own Activities , that may be called Powers , but for distinction are better called Faculties ; but Powers strictly taken as distinct from these Powers , may be either necessary , which can never be out of act , or free , which can exist when they operate not ; and it may either be immanent in the same Subject , or transient , terminate on another Subject ; and may be either natural , that is in the Nature received by Creation of its Subject , or adventitious , as an Habit acquired or infused ; and in some cases it is absolute , in others it is limited , that is , doth not fully exercise it self , by resistance of another Power , or by the free choice of the Person that hath it ; such is a moral Power , which will operate no further than is congruous to the Operant's other Perfections or Pleasure . The most perfect Power is that which can work all that it can will , but doth work no more than which it doth will ; and this only is the Omnipotent Power of God , it doth not only extend to what he actually willeth , but what he could will ; and therefore the Power of God doth far exceed that which he actually willeth or intendeth , that is , his absolute Power which hath no Bounds : for tho he limits the Acts of his Power by all his Moral Perfections , and by his liberty of Indifferency , yet the Power it self is ever the same , abstract from Good or Evil ; he doth not abstain from doing Evil for want of Power or Might to do it , but because it is unworthy of , and unbecoming his glorious Nature : and tho his Power could counteract it self , his Wisdom would not admit it ; yet the Exercise of his Power is as certainly regulate by his Holiness as if he had no Power to do otherwise : And therefore when it is said , that it is impossible for God to lie , the meaning is , that it is not simply , but eventually impossible , that is , it is as certain he will not do it , as if he could not do it . God's Power is to be considered as it is in the Faculty , or in Act ; in Act it is exerted by his Will to have present Effect , as in the Faculty it is exerted in his Purpose or Intention of that which is to be , and the Complex of all these is his Omnipotence . For thou hast created all things , and by thy Will they are and were created , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better term'd Will than Pleasure . The Perfection of God's Power imports that it must be inexhaustible , or then it behoved to cease and fail , which holds both as to Quantity and Quality . If God should create a Body so great that he could add nothing to it , then his extensive Power were exhausted , and would cease , so that he had no extensive Power : Or if God gave an infinite Strength , Pressure or Motion , his Power of giving that Strength were exhausted , and should cease : Therefore God cannot do all that he can do , that is , he cannot actually do all that is in his absolute Power , because he cannot will it , thereby to terminate his own Perfection , whereby his Power is regulated by his Wisdom . I know the Notions of the School-men endeavouring to clear the Power of God , have much obscured it , supposing real Beings eternal and necessary , and imputing to their Nature the Cause of Impossibility , by reason of their Incapacity ; they are not satisfied that these Entities be but entia rationis , the Fiction of Man's Brain by Resemblance , being as when Darkness is apprehended as a colour like to Blackness , but they will have them real Entities ; and their Imagination which hath a kind of Omnipotence in these Notions , proceedeth to make a whole Frame and Scheme of their own coining , giving to a multitude of such Entities their different Attributes , and thence deducing innumerable Conclusions , all which must be eternal Verities . So that God by Creation gives only the Existence of Things , whose Essence was eternal , and so are the Essences of all things that are not inconsistent , tho they were never to have Existence : And of late some have asserted , that the real Existence of Matter , and all its Properties are eternal . For supposing this World had never been , or were destroyed , yet it 's impossible to conceive but there behoved to be Longitude , Latitude and Profundity , which are inseparable from a Body . All these are but the Births of Man's Brain , inconsistent with the Infinite Perfections of God , incroaching upon his Power , his Freedom , his Wisdom . On his Power , that he could not annihilate any thing beside himself ; on his Freedom , and the dependence of all things upon him : For if these eternal Entities were freely from God , he could have forborn to create them ; if not , then they behoved to flow from him by Emanation , and so their Being did not depend upon him ; if they were freely from God , yet they were not by Creation , for that gives Existence , and they have found no Term to express how they were from God , but the Wisdom of God is exerted according to his Decrees of Creation and Providence . It is sufficiently clear , that Possibility is only an extrinsick Denomination from the Power of God , having no extrinsick real Object , more than the Imagination can give to its Object ; or that the sight of an Object can operate something real in it . As to the eternal Verities that are not concerning the Eternal God , they import only an identick Implication in the Terms whereby the Subject is supposed to be of such a nature in which the Attributes are necessarily implied ; as that every Triangle hath three Angles , which is no more than that every Triangle is a Triangle , or that every Triangle hath an Angle , which is an identick Proposition to each of its Angles , but inadequate to the whole : which imports no Reality , or absolute Entity ; but only that whenever there is a Triangle , it must have Angles , but doth not import that the Triangle or Angles have a Being , or are real , neither is there any more Reality . That our Fancy cannot apprehend a non ens , but by resemblance of an Entity , and so it apprehends Vacuity , as a Body , having Dimensions , which imports no more Reality , than when it apprehends Darkness as Blackness . Therefore God's Power is not circumscribed by Possibility or Consistency , as by the Narrowness or Incapacity of the Object , but because the Divine Perfections cannot jar or counteract one another . There is another no less groundless and inconsistent Imagination , That God by his Power preserves himself , and that he is the Cause of his own Being ; whereas God neither has nor can have a Cause , and Preservation is never competent but to that which had a Cause , and is a dependent Being . The regulated Power of God abates nothing of its Infiniteness , because the Exercise of that Power is only limited by his Will and Choice , not by the Power it self , which still remaineth when it acteth not . God's Power is regulated by all his active Perfections , as by Will , by the unchangeableness of his Decree , by his Purity and Holiness , by his Bounty and Mercy , by his Justice and Fidelity , and by his Truth . And as it is said , it is impossible for God to lie , not by his absolute , but by his regulate Power ; so it is no less impossible he should change his Purpose , or his Works according to it , or that he should not be good , just , faithful and true . God's Power is exerted not only according to his Will , but ( for any thing I can perceive by Reason or Revelation ) by the sole Acts of his Will , whereby he willeth any thing presently to be , which the Scripture expresseth by the Word of his Power , and that he commanded , and it came to pass ; not by such Commands as he gives to the Rational Creatures , which do but express his Pleasure and their Duty : But a Command to Things to exist must import his present Will , and therefore the Word of his Power must be such a Word of Command , as when Christ said to the Leper , I will , be thou clean , and immediately his Leprosy was cleansed . He both proved that the Divine Power is exercised by sole Will , and that himself was God. God's regulate Power by his Wisdom operates by the easiest and most accommodate way , and doth nothing in vain , that is , not requisite for the End proposed ; but if the End proposed be not only the Production of such an Effect , but with it the manifestation of the Greatness of his Power , he would choose the way fit for that End , and not for the Effect only ; as when he increased the Oil that sustained Elijah , and the Widow of Sareptah : but he followed a more natural way when he fed him by the Raven , whose swift Wings could soon reach places where the Famine had not reached . Christ in preserving Lazarus might have prevented his Death , but he shews that he did it to glorify God. So he did feed the five thousand and the four thousand , by multiplying the Loaves and Fishes , tho he could have sustained their Strength a more accommodate , but a less evidently miraculous way : Yet God will not alter the ordinary course of Nature , tho thereby some Inconveniences arise to his own ; he worketh by the Powers of Nature , without Creation or Miracle , by preserving the Vigor of the Powers he gave ; and he doth over-rule the voluntary Powers , whose Effects he ordinarily alters , by giving Inclination to do those things they would not otherwise do , whether as to a single Act , or to a kind of Acts , by stopping and diverting them towards other Objects , or by permitting them to misapply their natural Powers in that which is evil . I know no Warrant to pray for the change of Weather , but in extraordinary cases , or to exercise Faith about these , any further than concerns the Mind to make a good use of them . Many have stumbled at God's Power of Creation , and therefore that God behoved to have a Subject to work upon which were eternal , which the more propagated the Opinion of the impossibility of Vacuity , and the infinite Extension of Matter , tho the Authors of it do no less stiffly maintain Creation than others do ; That God is not the Author of Sin , tho he be the principal Actor of it : but that eases not the Difficulty , unless they suppose also that Angels and Souls are but the Motions of Matter , which some are so grosly absurd as to affirm ; or that they are eternal , which others more famous have professed ; or that they are Particles of the Divine Nature , which is yet more absurd than any of the rest , supposing an extended and divisible Deity . Is there any Inconsistency , that that which once existed not , should after exist ? How much must they derogate from the Power and Glory of God , that would attribute nothing to him , but to give Matter , Figure and Motion , and that not by an intrinsick Principle , but in the same way that he operated the first six days ? These Men had better quit their Grounds than keep them with such Consequences , and yet it is from Consequences that they take them up , which might be better misbelieved than these , tho they had far more probability both from Sense and Reason ; but if there be Incomprehensibility in either case , it ought least to be applied with so great Derogation to the Power of God. This Power working immediately by the Act of the Will , is an incommunicable Perfection of God , and a part of that Glory which he will give to no other ; and therefore it is impossible that any Creature could create , and no more consistent , than that God should make more Gods. Whatsoever is effectuate by sole Will , is an Act of Creation , whether it be the Production of a Substance , of a Power , yea , or of a Mode or Accident , or any thing above the Powers of Nature or Grace . Therefore no Creature can be any more than the Instrument of working a Miracle , and that only when God willeth the individual Act ; and no Creature can have a Power to work Miracles of any kind , as the Creature willeth , or that God should work a Miracle at the choice of the Creature , which were a Dependance unbecoming his Majesty . We must not think that the Faith of Miracles was an Arbitrary Habit , as when Christ said to his Disciples , If ye had Faith as a grain of Mustard-seed , ye should say to this Mountain , Be removed hence , and cast into the Sea : it imports no more , than that God at that time , for Confirmation of the Gospel , would make them Instruments of some particular Acts of supernatural Power , as he moved them , yet not at their Desire , but his own . There is a groundless Imagination that hath much spread it self , That God hath given a Power to all Men , or to all Christians , to produce Effects in Creatures , by their firm and full Perswasion and Desire that these Effects should be ; and that they are not such Effects , is , because few or none attain to that Perswasion ; and so the very Power vanisheth and were frustraneous , and inconsistent with the Wisdom of God , that doth nothing in vain , as well as with the incommunicable Power of God. I pray God Men would advert and consider , what ground there is to believe that God hath given a Power to a Priest or Minister , that at his Desire , so oft as he pleases to express the words of Consecration of Bread and Wine in the Eucharist , the most stupendous Miracles should then arise of course ; or that by their Consecration the Elements should have a Power or Efficacy to confer Grace , or otherwise to confirm it , than that by the solemn Preparation of the Heart , and the earnest Prayer of the Creature , God would more readily grant their Desire than at other times , or how by applying the Water in Baptism , at Desire Original Sin should be forgiven , or Grace should be given ; which incroacheth not only upon the incommunicable Power of God , but upon his Wisdom , that he should give Grace to all that were baptized , which in the most part would prove frustraneous by being lost . They do not a little derogate from the Omnipotence of God , who imagine that the very Nature and Essence of a created Will doth inseparably imply , that God cannot otherwise determine it but by perswading ; yet no Perswasion can be so strong but it can reject it , and choose the contrary , whereby they fancy that they can clear God from any Accession to Sin , even by Permission ; as if his Purity could not be preserved , but by the loss of his Omnipotence : So that God has done all that is in his absolute Power to make every Rational Creature holy and happy . Yet the Pretext is vain : for it cannot be imagined , that God should be so mean an Orator , that he could not perswade Men to go to all Nations to preach and spread Books , perswading them to embrace the true Religion , which yet he hath not done ; and yet he hath done all that he could do , not by his absolute Power , but by his regulate Power , by his most wise and holy Decrees . They might with more Pretext have said , that God in his Freedom and Wisdom , had decreed that he would make no farther use of his Power , but by Perswasion ; yet that would have incorached upon his Wisdom and Soveraignty , that he hath made Creatures which he could not effectually govern ; so that it is without all ground in Reason or Revelation , that he hath so decreed . It is a very brutish Pretence , that it were a brute Power , and not rational , to infuse Habits or Inclinations in Rational Creatures ; seeing these infused Powers act at the Judgment and Choice of Reason , though in some cases without Hesitation or Deliberation , are Creatures perswaded to desire their own Well-being , or Parents perswaded to love their own Children , or any to pity the injured miserable . MEDITATION VII . Upon the Oneness of God. IT is impossible and inconsistent , that there could be more Gods than one , both for the Omniscience and the Omnipotence of God ; for God is capable of no Imperfection , and therefore is impassible : He knows not by any outward Impression or Manifestation , but from Reflection upon his own Nature and Decrees , by which he knows what will be the Effects of the Capacities he hath decreed to give to Creatures , and by his own over-ruling them for his Glory . Therefore there can be no more Decrees but those which are in that Omniscient view ; if there were any other , they could only be known by extrinsick Manifestations , wherein God behoved to be Passive : So neither are such Decrees possible , nor the Actings of them , nor could they be known in a way consistent with the Divine Perfection . It is as evidently inconsistent there could be more Omnipotents than one ; for if they were equal in Power , none of them could be Omnipotent , for they could resist one another , and so have no effectual Power ; and if they were unequal in Power , the weaker could not be Omnipotent . The Omniscience and Omnipotence of God are his most evident Perfections , even by the Light of Nature ; and his Oneness is fully and frequently asserted in Scripture . Scripture hath also revealed the Trinity in the Divine Nature , which is the Foundation of the Salvation of the Elect , carried along through the whole Current and Oeconomy of the Divine Decrees and Dispensations relating to Mankind , from the Beginning revealing that the Seed of the Woman should bruise the Head of the Serpent , and by all that is said of the Messiah in the Old Testament , and of Christ in both Testaments . But it is declared to be a Mystery , and the greatest Mystery , ushered in with an unparallel'd note of Attention , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Great is the Mystery of Gidliness , God manifested in the Flesh. Therefore the Trinity of Persons must be consistent with the Oneness of God ; and it must be a nearer Oneness than that of Individuals of one kind , yet not such an Oneness as if there were but one Divine Person , Hypostasis , or Subsistence of the Divine Nature . It is too great Presumption for any in the State of Mortality to determine the manner of the Oneness of the Father , Son and Eternal Spirit , which is so clearly declared a Mystery near the close of the Canon of Scripture , never unfolded after in it . The Trinity hath been asserted and owned with the greatest Firmness and Forwardness in the purest State of the antient Christian Church ; and the least Derogation attempted against it , by the Arians , hath been condemned with Abhorrence , by the most Eminent and Orthodox Fathers , and by the Determination and Solemn Confession of Faith by the Council of Nice ; and it is amongst the most incontestably Catholick Doctrines of the Universal Church , owned by all National Societies of Christians in the World above the course of a thousand Years . Augustine and some others of the Fathers have attempted to give some Resemblances of the Trinity in Unity , though he still acknowledgeth it to be a Mystery they could not fully comprehend . So Augustine , in his 15th Book of that Treatise he wrote upon the Trinity , saith , That we have a Representation of the Generation of the Son , by the Father , in that he is called the Word of God ; as all Idea's are conceived by Words of the Mind , so God's Idea of himself and his Decrees , is his Word essential and substantial : For all that is in God , is God. The Son is also the Character of his Person , his Image ; the Brightness of his Glory , his Wisdom that was with him from Eternity . He says also , That the Procession of the Holy Ghost is his Love to Himself , by his Idea of Himself with his whole Decrees ; and that all the Persons of the Trinity are Wise and Powerful , by the same Power and Wisdom , because they have but one Godhead . The Generation of a Son doth not import an Imperfection or Inequality of the Nature of the Son more than of the Father ; much less doth the Generation of the Eternal Son imply an Inequality of the Son with the Father , or a dependance of his Being from the Father , as if he needed Preservation like Creatures : Yea all the Persons are increated , without any Cause , and so Self-existent and Coeternal . The Errors of Socinians are much more abominable than those of the Arians ; the Socinians acknowledg nothing of the Son before he was conceived in the Womb of the Virgin. The Light of Nature was ever sufficient to confute the Multiplicity of Gods , and to convince that there could only be one God. Albeit the Multiplicity of Gods did far prevail in the World , it was long before it did prevail , and not until God had given Men up to their own Ways , because of their Wickedness against the clear Light of Nature : for they were given up to believe Lies , because they did not receive the Truth ( which by the Light of Nature they knew ) in Love , to live according to it . The knowledg of one God was not alone among the Hebrew or Jewish Nation , as the Scripture maketh evident in Job and his Friends , among whom there was so much clear Knowledg of the Divine Perfections , and even of a Saviour , and of a Resurrection , which are not deducible from any inbred Principle by the Light of Nature , and therefore they could not want Revelation ; yet we have no ground to know any Communication between the Hebrews and them : Neither were there a few Persons indued with that Light , but a City and Common-wealth , having Judges and Counsellors that sate at their Gates . Balaam also knew and acknowledged the only true God , not by Communication with the Israelites , there being a vast distance and no Communication between Aram and Egypt . The three Wise Men of the East , that were led by a Star to come to Bethlehem when Christ was born , could not possibly by Astrology have discovered the Birth of the Mediator ; and therefore did neither want Revelation nor a miraculous Sign : Neither is there any ground to believe that they were Idolaters , but that they knew and worshipped the true God ; and it is highly probable that they were not the only Persons of their Country that did so : Yet they did not desire ( for ought I know ) to become Proselytes of the Jews . Neither is there ground to doubt that Moab or Ammon , the Sons of Lot , or Ishmael and Abraham's other Sons by Keturah , or Esau , their nearest Posterity were convinced that there was but one God ; nor could their Posterity be soon brought to believe a Plurality of Gods : So that we have no ground to doubt that the Knowledg of the one God did long and largely propagate it self in the World , though through defect of History the Particulars be little known . I do not hear of Idolatry before the Flood , the cause of it in God's just Judgment is attributed to Mens corrupting of their Ways , and the wickedness of their Works . After the Flood , the Notion of one God did long remain , as appears by the common Name of Baal , or Lord , which was long almost universal ; and the several Nations that worshipped Baal gave him different Epithets , according to their apprehension of his Attributes , of which there is frequent mention in the Scripture : So the Moabites God was Baal , without addition ; the Sidonians also called their God Baal , so did the Canaanites . Some Nations called their God Baal Berith , that is , cursing Baal ; others , Baal Gad , Baal Hamon , Baal Meon , Baal Peor , Baal Hanan , Baal Hazor , Baal Hermon , Baal Perazin , Baal Zebub , the God of Ekron . Places also were denominated from Baal , as Baal Perazin , Baal Shalisha , Baal Zebub , Baal Zephon ; and Bell of the Babylonians is but a different Dialect of Baal : but that which was the Name of one God with different Epithets , did easily come to be apprehended as so many Gods , yet the several Nations did not worship many Gods but their own . So after the Captivity of the ten Tribes , those that were planted in their places being plagued , conceived it was by the Anger of the God of that Place , and therefore sent for the Jewish Priests to appease him . The Greeks were the first that worshipped many Gods , and after them the Romans ; for then the Souls of Men eminent upon Earth were supposed to be cooptated among the Gods in different Orders ; and as the Nations and Places had Interest in them , they had Confidence in them , and became forgetful of the true God. After arose Images , and the relative Honour and Worship attributed to them , not only to the Images and Pictures of these Deified Men , but also to those Bodies , wherein the Gods were supposed to delight , and to reside . It is not imaginable , that so many Men of Discretion and Spirit , could with direct Worship adore inanimate Creatures , or the meanest Brutes or Plants , but that they thought they were delightful to , and resided in by Deities ; and so the Sun , the Moon , Planets , came to be worshipped , even by those who did not believe that they had Life , or Understanding , or were Bodies informed by a Deity , but that they were the Residences thereof ; yet the ignorant Vulgar gave direct Worship thereto . The Earth also was worshipped , and particular Mountains , Vallies , Rivers , Islands , where evil Spirits had appeared ; but where they had fixed Oracles , they liked better to have the Worship immediate to themselves , as more congruous to Human Reason , and more difficult to be disswaded . The Vulgar did not so soon give direct Worship to Pictures , as to Statues representing these imagined Deities to the Life , not only in the shape of Man , but in other terrible Shapes , in which the Devils did appear , as hath lately been evident among the Savage People in America , who have their evil Gods , who appear in Bodies of terrible Aspect , and oft-times severely beat them , and therefore they worship them with howling and great Terror . Other evil Spirits transformed themselves into Angels of Light , and appeared benign and favourable both to attain their Adoration and Trust ; and both pretended an Omniscience , and gave Responses of the most uncertain and important Events of which they had most probable Conjectures , knowing the Interests and Inclinations of those Persons who had Rule in publick Affairs , and on whom they had Influence ; and in other things , giving dark or dubious Responses which might be applied to any Event . The Insolence also of some powerful Men made them affect to be adored , and esteemed Gods , which the Heathen Roman Emperors frequently did ; and some of the most flagitious of them were so impudent , as to be adored when alive , and at distance , and had Temples and Altars consecrated to them . The misapplied Gratitude to the Inventers of those things that are of great and common use to Mankind , or those who were admired for their Dexterity in Government , or Gallantry in War , gave their Ghosts the Esteem to be accounted Gods , Demi-Gods , or Heroes , unto which evil Spirits were very concurring so to seduce . The Poets with their Poetical Fictions , and the Pleasantness of their Verses , did powerfully work upon the Imaginations of People , and thereby radicate and increase the Belief of these Absurdities ; yet they kept still a Distinction and Subordination to the great God , whom they called Zeus , as the Fountain of Life . They did also attribute to their Gods the greatest Vices and Infirmities of Men , as Sleeping , Recreation , Consultation , Faction , Intrigues , Quarrels , and not only upon their own Interest , but as they partied different Nations and Persons : The more judicious counted these but Fables ; and though few durst express their Mind of the only true God , for danger of the seduced Rabble , yet many of the Philosophers did . There were few of these false Gods that had the Dedication of Temples , but were worshipped at Rivers , Mountains or other places , from which Voices or some extraordinary Signs were heard or seen there ; at last it came to that height of Absurdity , that all believed that wheresoever they would make up an Image , or a Statute , a Deity would take up Residence there , and be their Protector , and answer their Prayers . Yea the ruder sort ador'd Stocks and Stones , and the vilest of Creatures , as Deities , without the Opinion of any resident Spirit ; so that not only every Nation , but every City and Family had their different Gods. These Abominations came to that height , that the World became asham'd and wearied of them , and would have quit them , if their Priests , who had Honour and Profit by them , had not co-operated with evil Spirits to support them . The Romans made it an Interest of State to acknowledg the Deities of all the Nations that they subdued , the better to keep them under Obedience . It was not Reason , but Interest that supported the Plurality of Gods. The Silver-smiths of Ephesus did with Tumult and Fury cry up Diana of the Ephesians , but their Leader did more ingenuously tell those of his Trade , than the rest of the Multitude , that by making the Shrines of Diana they had their Wealth . In this Condition was the World ( except among the Jews , where Religion was turned to a meer Formality , and corrupted with Man's Inventions , pretended to be Divine Traditions ) when Christ came to bring Life and Immortality to light , which did hardlier obtain with the Jews than with the Gentiles , who were become so irrational in their Worship ; and therefore the great Apostle of the Gentiles doth not make use of Signs and Miracles , but of Reason and the Light of Nature , to convince them to know the only true God : For they sought Wisdom , but the Jews could not be convinced without Miracles , to forsake their Ceremonial Worship , which they became grosly to mistake , as if it had been a perpetual Institution , sufficient of it self to purge away Sin. So the Light of Nature concerning the only true God revived and made way for the Gospel , whereby the Multiplicity of Gods is no where to be found but among the barbarous Nations , who kept no Correspondence or Commerce with the rest of the World , such as the wildest Tartars , the Chineses , Japoneses and Americans . The clearing up of the true meaning of the Old Testament from the Jews fond Mistake of the Prophecies of the Messia , convinced many even by the Light of Nature , that God behoved to be just ; but if , without Satisfaction to his Justice , he could have pardoned one Sin , he might have also pardoned all Sin , and so have been without Punitive Justice : therefore there was necessity that the Messiah ought to suffer for Sinners . The Antiquity and the Reasonableness of the Christian Religion , broke much of the Obstinacy both of the Jews and Gentiles ; and the Grace of God so far prevailed , that a great part of the World imbraced and cleaved unto the Christian Religion upon its own account , not only without , but against all Worldly Interest , in that they did even exceed in the desire of Martyrdom . But when the Roman Emperors accepted of , and established the Christian Religion , whereby worldly Interests did attend it ; in a short time the Roman Empire ( which then did extend it self to the far greatest part of what was known to be habitable of the World ) in a great part received it more as the Law of the Empire , than as the Law of Christ , and were instrumental to make it look as like the Pagan Superstition as they could , whereby great Corruption both in Opinion and Practice did ensue . In place of the Heathenish Sacrifices the Eucharist was made the Sacrament of the Altar , the Presbyters were made Priests ; and in place of the Heathens Demi-Gods , came the Canonized Saints , and not only their Ghosts in Heaven , but the Relicks of their Bodies upon Earth were brought in to share with God in Adoration , without any other but a verbal Distinction ; for both Prayers and Praises were plentifully perform'd to them , and multitudes of Temples dedicated to them . Albeit Peter even when present would not suffer Cornelius to kneel before him , nor Paul and Barnabas those who offered to sacrifice to them , convincing them with that one Reason , That they were Men : Nor would the glorious Angels accept of such Service , as being fellow-Servants . None of these did insist with a Distinguo , that they were not worshipping them with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neither is there any Precept , or one Example in all the Scripture , of praying to an absent Creature . I know nothing can be pretended , but that when the Scripture was published there was no canonizing of Saints ; and it 's very far from evidence , that all who were canonized , were truly Saints , much less that their supposed Relicks were true ; if then Men be worshipping some damned Spirits , if that be not Idolatry I know what can be ; but there is no ground of Confidence that no Pope hath err'd in canonizing , which being a matter of Fact , they do not pretend Infallibility in it . I wish these Men would seriously consider , how it is possible to shun the attributing of the incommunicable Perfections of God to Creatures , the same Hours of publick Devotion being common through that whole Saint-worshipping Church . If some Millions be at once praying to the same Saint , can meer Human Nature be raised to that height to hear all those at once ? when there is not the least ground to believe that they can hear any one of them : And suppose their groundless Invention , that they see all in speculo Trinitatis , yet they cease not to be such a Multitude reflected to their Knowledg at once ; so that they must make them Gods , or else they must acknowledg themselves Idolaters . And on their own Grounds it is yet more strange , that they wholly neglect Abraham , Isaac and Jacob , Job , Samuel and Daniel , whom God hath singled out as the strongest Intercessors , and Moses and Aaron , whom God hath canonized , the Scripture calling him the Saint of God. If any Creature were to be worshipped in absence , there were most to be said for worshipping Angels , which yet is expresly forbidden , and with the same Breath all Worship which God hath not required . As the Heathens divided among their Gods the several Offices by which they might be useful to Men ; so they do exceed them in attributing to particular Saints their several Offices , not only to Men , but to Beasts , to all the parts of Men , and all their Diseases , without the least Pretext of Reason : they do not pretend ( even by their unwritten Traditions ) that God hath declared any such thing , or that these Saints have so declared ; so that they must not only order all the Saints upon Earth , but all the Saints in Heaven . If the Saints be adorable , how comes it that every one adores what Saint he pleases , and neglects the rest ? And by what Warrant do they assign them their Tasks , if it were their Duty to worship all , as they do some ? The Burden of the Jewish Ceremonies were a small matter to theirs . The Singularity of the Deity is not incroached upon by the blessed Trinity , being in Unity in one individual God , as the Word of God hath fully expressed it . It is indeed a Mystery , for the Knowledg of which we have no inbred Principle , but it is a proper Object of our Faith : In many Points of the Christian Religion , the Light of Nature goeth a great length in the way of Science , by a rational Deduction from self-evident Principles ; and the exact Harmony between the Light of Nature and the Scripture , gives a mutual Confirmation of the truth of both , yet both are rather Science than Faith , until God by his free Grace endue Men with a sense of Spiritual Things , which the natural Man cannot discern , because by Nature he hath not that Sense by which they are perceivable . There might have been other Objects of Sense , and other Senses of these Objects , and therefore we need not think it strange , that God giveth a new inward Sense to the Regenerate only , by which they believe the Trinity in Unity , and the Incarnation of the Son of God , the Covenant of Redemption and Grace , the Mediator's willing and free Submission of himself to suffering in his Human Nature even to Death for Man , that God's Justice might so be satisfied , and his Purity and Abhorrence of Sin vindicated ; that free electing Love might take place , in which the Elect could attribute nothing to themselves , but all unto the free Grace of God. The Light of Nature doth or may perswade all Men , that God is merciful to penitent Sinners , and yet that he is also essentially just ; and if it could have consisted with his Justice , without Satisfaction thereto , to pardon one Sin , there could be no reason why to pardon one more than another , and therefore God might have been without Punitive Justice . Justice also differs from Benignity , that it keeps a just Proportion between the Sin and the Punishment ; and therefore if all Sinners deserved Exclusion from God's Favour , none of them could satisfy for himself , much less could any one receive Pardon and Reconciliation by the Sufferings of all the rest : but here the sharpest Natural Reason is confounded and left in the dark till Revelation and Faith step in , discovering the Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Humanity made him capable to suffer , and the Dignity of his Person gave his Suffering an infinite Value , and the outward Revelation of it might induce a strong Perswasion , that supposing God had so done , the Consequence were good , and that it were likely that he had so done ; but to have a true Faith and full Perswasion of it upon Tradition written or unwritten , requires more than Reasoning can infer . Hence it is , that Compulsion is adhibited for Religion so far as the clear Light of Nature goeth , because there is the strongest Evidence beyond any other natural Duty , in which none are spared from Coaction and Punishment , but they are rather heightened by pretending the want of Perswasion , because the Light of Nature is full and clear ; and the diverting the Thoughts , or shutting the Eyes of the Understanding can no more excuse , than if a Man should deny that there were Light at Mid-day , because he would not open his Eyes to let it enter . But we are not in that Capacity as to supernatural Light ; and therefore it is both against Religion and Humanity , to compel Men to supernatural and institute Religion , where they believe not these revealed Principles , from which ordinary Capacities cannot refuse clear Inferences which require not long Deductions . Those who pretend the Unity against the Trinity of the Deity , because they cannot comprehend it , must deny the Incomprehensibility of God , which his Word so often asserts , yea the whole Tenor of the Word : And their pitiful Evasions do too strongly evidence , that they only own the Scriptures lest they should be odious , and that they have no more than Natural Religion , but not the Christian Religion , because they imagine God can forgive Sin without all Satisfaction to his Justice ; which is against the Light of Nature , which can neither admit of an injurious God , nor of a Justiceless God. Those who from the Trinity wave all Reasons against a carnal Presence in the Eucharist , as if they were resolved either to keep both , or quit both , do too much strike at the Foundation of Christianity , there being no Parity , Consequence , or Connexion betwixt the two . The Trinity is the Fountain of the only true and saving Religion , whose Branches and Streams run through the whole Scripture ; Can the literal Interpretation of one Expression , never re-iterated , never inculcated in all the Scripture , pretend like Evidence ? where the contrary Sense is evident , That whosoever eateth the Flesh , and drinketh the Blood of Christ , shall never perish ; therefore it cannot be a carnal eating or drinking of the Body and Blood of Christ , which is to be understood in that Sacrament , which wicked Men are capable of , as they acknowledg . MEDITATION VIII . Upon God's Freedom . I Have no doubt that God must be free ; but the many subtile Contests among the Learned concerning Freedom or Liberty , have made so many Distinctions of Liberty , that I must consider them before I can distinctly know the Freedom of God. Freedom is a Relative Term , and doth imply something from which , and something to which a Being is free : As , 1. From Constraint , whereby I understand a Force or Power , making any thing act contrary to its free Choice or Inclination . 2. From Restraint , whereby any thing is hinder'd to do that which by Choice or natural Inclination it might do ; both these relate either to Acts , or to the Power of Acting : that which is under no present Force , is so actually free , but is not absolutely free , because it may be forced ; but Opposition or Resistance doth not abate Freedom , unless at least it can diminish the Effect of the Power of that which is free . Thus God must be absolutely free , because there neither is nor can be any thing that could abate the full Effect of his Power . The second Distinction of Freedom , is not in respect of extrinsick Force , but of intrinsick Propension , whereby any thing cannot alter its own Power , or the Effect of it , either because it is void of Perception , and so cannot know when and where to alter its Activity ; thus all Creatures which have any Activity act , except those which are sensible ; so Fire cannot determine its own Activity , tho it may be restrained : or constrained , and in this sense Brutes have some kind of Freedom , because they act variously , tho they be neither restrained nor constrained , and so they determine their own Power , according to the Impressions on their Sense , Memory , or Imagination : Albeit ( according to their Opinion that think they have no Perception ) they act as inanimate Creatures ; yea some deny all Activity to Creatures , but commonly Liberty is opposed to natural Necessity . The third Distinction of Freedom , is in respect of voluntary Necessity , whereby Rational Beings are free from absolute Necessity , by which they act not as Brutes , but upon comparing the things eligible , they can only choose or act one way . Thus I perceive in my self , and believe that all others so do , that I can choose nothing but under the Appearance of some Goodness : I cannot choose my own Misery ; or if it fall in my Consideration , I cannot but desire my own Happiness ; and I am sure I am not in these so free as in other things , to which I have a natural habitual Propension , that will ordinarily prevail tho not always , and which may be eradicate , as the other cannot ; as the Good-will to Children , the Reverence of the eminently Excellent , the Compassion of the Oppressed . The fourth Distinction of Freedom , is from the Prepossession of those strong Propensions , which are like the Instincts of Brutes ; but these do not exclude Freedom , but diminish and burden it : for there are sometimes Acts contrary to these Propensions , and therefore there is no singular Act but might also be contrary ; yet while these Propensions remain , the whole Acts can never be contrary , and therefore as to the Prevalence the Creature is not free : for there is a kind of Impossibility to do that always which sometimes can be done : As he who shooting at a Mark , and hits it once , hath the same Powers by which he may at any time hit it again , and yet it is impossible that he should so do a thousand times on end ; and therefore it 's necessary that he should not so hit it , at least it is certain by a moral Certainty , because God could so influence him as ever to hit it . Thus it 's said , Can the Leopard change his Spots ? no more can ye who are accustomed to do evil , learn to do well . Liberty then must be a Power to determine and choose , which cannot be hindered by extrinsick Force , or intrinsick Necessity , which may be three ways . First , When there is a meer Indifferency , and the Chooser is in aequilibrio compared to a Ballance , wherein neither Scale doth decline , but both are in the level , and this is called the Liberty of Indifferency , when there is no Reason or Motive for the one part of the Question to be determined more than for the other : As when one hath a Choice of two things so like , that he can find no difference , and therefore his Liberty in choosing is a Liberty of Indifferency : As if two Pounds of the same Mass of purified Gold or Silver of the same Shape be set before a Man at equal distance , with Power to choose either , he will be troubled with his Freedom , and would be glad any other might determine him , or that a Lot might determine him , and he will endeavour to pretend some Motive of Preference ; as if he thinks the one nearer , to choose the nearer , or that which is on the Right-hand , as nearer the working Hand , or that on which the Acies Oculi first falls . The second Freedom is , where the Scales are not level , but the one preponderates , yet so that he who chooseth hath Strength to bring the Scales to the level ; for if he cannot , there is no Freedom , as in the choice of Good or Happiness : If the declining Ballance be superable , there is a difference if any Inequality be in the Scales ; for then that Inequality will be constant , tho the Weights put in the Scales be equal , which represents the Choice where there is Prepossession by natural Propension or Habit ; if the superable Inequality be in the Weights put in the Scales , the choice of the weightier will be with some more pleasure than the choice of the other ; and thence arises a Freedom with Inclination , and a Freedom against Inclination , and a Freedom without either , which is the Freedom of Indifferency . To illustrate this Distinction of Freedom , I consider Adam in his Innocency , choosing the Fruit of the same allowed Tree in Paradise , he could not find a Difference among them all , and so his Choice was free by Indifferency . But suppose the Fruit of the forbidden Tree did more provoke the Appetite than any other , as it 's like it did , both from Eve's words , and because it imports little Devotion to God when there is a meer Indifferency : Therefore at the first view , the natural Affection would incline to the forbidden Fruit , tho it might easily have been overcome , by minding Gratitude to God who did forbid it , and the Penalty of the Breach of that Command : Therefore the Choice of eating the forbidden Fruit was with Inclination , but the Choice of forbearing it , had been against the Inclination of the sensible , but with the Inclination of the rational Appetite . Before the Fall , Adam had the Scales of Good and Evil superable , but after the Weight of Sin made it insuperable to him , and to all his sinful Posterity , till they were restored by Grace , then the Inclination became superable , but the Choice of Good is ordinary contrary Inclination ; yet there is still in things meerly indifferent , a Liberty of Indifferency , but in the State of Glory there shall be always a Choice of Inclination , which through the Grace and Power of God shall never alter . There is no small Contention among different Perswasions concerning the Freedom of Men , whether in Mortality they have any Freedom , and in what Subject it resides , whether in the Understanding , the Will , or the Affections : Some will have Man to have a Freedom in all things , and that it is essential to the Will , that God cannot determine it by infusing any Habit or Inclination , but by Perswasion , which it may effectually resist and reject . Others attribute a Freedom to Man in indifferent things , and in the choice of one Sin rather than another , and in the forbearing or not forbearing a particular Act of Sin ; but that before Grace supervening , there is a moral Impossibility of doing any good and holy Work , and never a Freedom against the Divine Influence , which may be sufficiently proved by Reason and Revelation , but it is not proper here to be debated . All do agree that a Man is not fully free as to his outward Acts , which are liable to Restraint and Constraint , and there is thence no small Influence on the inward Acts ; for thereby Self-love excludes the thoughts of these Motives which are opposite to Force in doubtful things ; but in things evident and certain , no extrinsick Force can alter or hinder the inward Impressions or Acts , but the more a Man is constrained or restrained , the opposite Desire is the stronger , tho outward Dissimulation be procured . Then comes the Question , In what inward Faculty or Power Liberty resides ? Some place it in the Affections , when they become pliable to the Will ; some in the Will only without Dependance on the Understanding , but that the Will commands the Understanding , if not what to judg , at least when to judg , or think : Others place it in the Will with Subordination to the last Judgment , determining that it 's now fit to act or forbear . But where there can be no real or imaginable Difference , the Mind doth not by a positive Act suspend its Choice , but privatively cannot choose , because there can be no Judgment of Preference ; but that which appeareth indifferent , may with more Attention and Meditation appear not indifferent . Some also place Liberty all in the Understanding ; yea some apprehend the Will to be nothing different from the last Act of the Understanding , determining what is fit to be chosen , done , or forborn at the time of the Resolution . I need not now insist in discussing these , but I conceive the Enumeration is not full ; for there are some Acts which are neither from a Power in the Understanding , Will , or sensible Appetite , but are immediately subjected in the Soul or Spirit , as Pleasure , Grief or Pain , which result from the Perception of certain Objects , and are not the Acts but the Objects of the Understanding , Will and Appetites , yet certainly are Acts of the Soul ; such are all the Acts which the School-men call actus suppositi : and therefore a Man is only simply free , when he is neither outwardly nor inwardly overpowered ; and yet that Freedom can neither be an Act of his Understanding or Appetite , for these being unchanged , outward Force may hinder his Freedom . The Understanding is a contemplative , but not an active Power : The Will or Appetite cannot compare , and so cannot prefer one thing to another ; but the Spirit by the Understanding perceives and compares , and the Spirit chooseth by the Will ; for it understands by the Understanding , and wills by the Will. The Will of Creatures hath no Activity without it self , and cannot suspend the Judgment , unless the Judgment be unclear and suspend it self , in not concluding what is best to do or forbear ; yet may it determine what is best to profess , or to prosecute by Meditation , or by Action . I shall now return to the Freedom of God , which can no otherwise be known but by Revelation , or by Reason from his Works : Hence it is evident , that God doth not act all that he could by his absolute and infinite Power ; for then there should be continual and infinite Alterations of all Creatures , new Worlds should be every moment created , and those that were created annihilated ; new Kinds , new Individuals , new Perfections should be continually multiplied and destroyed : Therefore God doth not act by an intrinsick Necessity , but determines the Effects of his own Omnipotence . This may confute their vain Curiosity , who enquire , why God did not sooner create the World ? Why he created but one World ? Why no more Kinds ? no more Individuals ? no more Perfections ? And thence are brought to conjecture , that there must be more Men than are upon this little Clod of Earth , not descending from Adam , and it may be not by Generation , yet in other things like to us , which may be without Sin , as the Angels , and live upon the Moon , or other dark Planets , like the Earth ; yet still Millions of these would have no Proportion to the Infinite Power of God : therefore Creation must be an Act of God's Freedom of Indifferency , and so must be the Life and Endurance of the brute and inanimate Creatures ; and there is no Parity in God's acting in these , and in the Acts of his Justice , and of his other Moral Perfections . They are more brutish that imagine any Creature to have had its Being from God by Necessity or Emanation , as many have thought the World to have so been eternally from God , which would also import that God hath not Power to create more than he hath created , or less than he hath created , which some have been so absurd as to imagine ; besides those that quibble upon the Impossibility of any other thing in respect of the Decrees . Seeing God executeth all his Decrees by his sole Will , his Will must be necessarily distinct from his Omniscience , or any Act of his Judgment in which he differs from all Creatures , whose Will alone hath no extrinsick Operation . God's Freedom in the Acts of his Moral Perfections , are not by Indifferency , but commonly by Inclination , and yet are free from absolute Necessity , albeit not from conditional Necessity , or necessary Consequence ; for so whatsoever is acted while it is acting is necessarily acted , not simply , but conditionally , because it cannot be both acted and not acted at once . So also all the Acts of God's Moral Perfections become conditionally necessary , by his immutable Decree or Promise , and some others are necessary by the Congruity with his Natural Perfections : Therefore he hath said that he cannot deny himself , not in relation to his Existence , but to his Perfections ; and therefore tho he hath Strength and Force sufficient for the contrary Acts , yet he will certainly and unchangeably ever act as is becoming and worthy of his natural Divine Perfections , and therefore he hath said , that it is impossible for God to lie . Revelation gives us Evidence , that some of God's Actings are not so with his Inclinations as others ; so it is said of his Punitive Justice , That it is his strange Work , and that he delights not in the Death of a Sinner , and that he delighteth in Mercy above all his Works . There is an evident difference between the Acts of God's Justice and his Truth , and between his Bounty and Mercy ; his Truth is precise without all Latitude , his Justice holdeth exact Proportion with deserving ; but his Bounty and Mercy have no Bounds , nor any respect to deserving : And therefore his Grace is free by way of Eminence , as being more free than his Justice and Truth . I know some make no difference between Liberty and Spontaneousness , and make it consist with absolute Necessity , and that such is the desire of Happiness , which some think the freest Act , but without ground : for then the brute Creatures should yet be more free than the rational , and the inanimate than these ; and the Difficulty is not loosed by adding a rational Spontaneousness , that is , which follows an antecedent Judgment , for then there were no place for Justice , Rewards or Punishments , and yet Rewards are greatest when the good Acts are most against Inclination : There is no Reward or Punishment for indifferent Choices , scarce any Reward for the desire of Happiness , little for the Compassion of the miserable , less for the Love of Children , Self-love , and others , as they are nearer or further from Necessity . The Martyrs that would not deny God before Men to save their Lives from Torture , have the greatest Glory in Heaven . I know Liberty uses commonly to be defined , a Power ( all things requisite to act being ready ) to do or not to do , which can only extend to that plenary Liberty of outward Acts , but not to the inward Acts , Choice , Desire , or Intention , which come not under the Term of doing : and suppose the Term might be stretched even to these , the chief Requisite is the Act of the Judgment , determining it fit to do , or to intend , desire , or to attempt to do . If we suppose these to proceed without an antecedent Judgment , determining it fit that they should proceed , then it could only be a brute Appetite , and not a rational , which implieth an antecedent Judgment , which yet may be so prompt without Hesitation or Deliberation , as if the Will acted without an antecedent Judgment , preferring one side of the Contrariety , or Contradiction . I conceive Liberty may be better defined the Hability of Self-determination upon a rational Motive . This will agree both to the Liberty of God and of Rational Creatures , and to the plenary Power both of the outward and of the inward Acts , or to the Liberty of the inward Acts only , wherein Liberty doth chiefly reside , and which are exempted from Force and Necessity . I call it an Hability , which imports more than a Power , which sometimes is not in a present Capacity to act , and in the Schools is called a Power in actu signato , or in actu primo , as a sick Man hath a Power to walk : The Rule by which the Power is determined , is the last practical Act of the Judgment about that which is in Consideration , whether it be the doing , attempting , desiring , intending , or choosing of something that is in the natural Power , whether it be in the lawful Power or not ; which therefore I understand to be a Judgment , not of what is judged to be just , but what is judged to be fit in the present Circumstances , or to be either good , as just , prositable , or pleasant . Liberty consisteth not by one single Act , but by different Acts , upon different Occasions or Objects . There is also a Freedom preferring one thing to another in choosing it , and rejecting the other , or the rest , if more than two be in the Thought ; and this the Learned call a Liberty ad contraria , as the former is called a Liberty ad contradictoria , the acting as is judged fit comprehends both . And it is always even in the most inconsiderate Acts ; for tho there be no Deliberation or Hesitation , yet there must be a Judgment , that the thing is fit to be chosen or done , which differenceth these Acts from the Acts of Brutes , whose Appetites follow immediately upon their Perceptions , without any Deliberation or Judgment . God alone is intirely free , against whose Choice there can be no Resistance ; but he can always hinder Creatures not only to effectuate their Choice , but even to choose , diverting their Thoughts from any particular Object ; and as he is free from all Force , so from all Necessity , in reference to Creatures : for an Hypothetick Necessity to choose or act sutable to himself , or as he hath decreed or promised , is not a Necessity more than every thing is necessary while it is : But he hath given Creatures Inclinations importing an absolute Necessity , and he can , and oft doth so incline them to any particular Act. God's Freedom is ever determined by his Moral Perfections , fo that he will never do any thing which is not sutable to , and becoming his Natural Perfections , which thereby is called worthy of him , not by the worthiness of Demerit , but by the worthiness of Congruity or Condignity . God's Freedom in timing the doing that which is sutable to his Divine Perfections , is nearer to his Freedom of Indifferency , than his for bearing things unsutable to his Divine Perfections ; for all his Workings relative to his Creatures are congruous to his Natural Perfections , yet he did not work the same from Eternity , nor till the Time determined by his Decrees . He was eternally blessed in himself before any thing was created , and would have so been tho nothing had ever been created : Yet the time of Creation , the number of the Kinds or Individuals , the Kinds and Degrees of their Perfections , Powers , Faculties and Inclinations , or the Extent and Endurance of his Creatures , are all from his Liberty of Indifferency . Such a Freedom was incommunicable to Creatures : for if God had created Angels and Men with such Propensions , as thereby all their Actions had been necessary , as are the Acts of inscient Matter , and of Brutes ; tho all their Actions had been good , yet they were neither capable of Vertue , Praise , nor Reward , nor had they been sitted Objects upon which the Divine Perfections might have been displayed and glorified ; nor had they had natural Powers to have acted otherwise , and therefore their Freedom had not been like to the Freedom of God. God did create Man and Angels with Principles and Capacities to act acceptably to God , and sutably to their own natural Perfections , yet having natural Power to do Evil by Omission or Commission ; but they were not capable of Infallibility , that they could never act unsutably to the Divine Perfections , or their own Natural Perfections , whereby they would have been wholly independent in their actings on Divine Assistance , which had been inconsistent with the Infinite Perfection of God , which could be no greater : Therefore in neither case were Rational Creatures capable of such a Freedom as that of God's . Tho no Rational Creature could be thus infallible by its own intrinsick Perfections , God in his free Bounty hath manifested that he did decree , that many of his Rational Creatures having a Freedom to do Good or Evil , should never do Evil , and that only by his own assistant Bounty , whereby he increases their Propensions to Good , and their Aversions to Evil , in every Circumstance wherein they were in hazard to have erred after they were glorified , or confirmed . The glorified Angels and Saints are in themselves yet fallible , and if they did fall , were punishable ; for the Obligation to Duty is not abolished or abated , nor the Punishment due for Transgression thereof . It is justly and truly said , If the righteous Man depart from his Righteousness ; his former Righteousness shall not be remembred , which doth not import that he shall depart : For it is still as true , that if it were possible , even the Elect would be deceived and fall from Grace , which imports that it is not possible . Therefore the Impossibility of the Elects falling from Grace , is but an Impossibility by the Event , and not by the proper Capacities of the Creatures , not by simple Impossibility from their intrinsick Perfections , but from the Goodness of God exerted by his Omniscience , that he knows all the Circumstances in which they were in hazard to fail , and by his Omnipotence , that in these Circumstances he could so increase their Propension to Holiness and Aversion to Sin , that they would not fail , and that freely , and not by a natural Necessity . These things appear to me very clear , and consonant to Reason and Revelation , and inconsistent with that perverse , but too prevalent Error , that the Freedom of Creatures does essentially imply , that they can only determine themselves , and may counteract all Perswasion ; these Men admit of no intrinsick Alteration , which , in opposition to Perswasion , is called a Physical Influence of God. Hence also it is further evident , that there is a manifest Difference between things that must be by an intrinsick Necessity , and things that shall be by Divine Bounty and Providence , and things that only may be ; and that all these are clearly and distinctly known and foreseen by God. MEDITATION IX . Upon the Blessedness of God , implying his Self-sufficiency , Self-comprehension , his infinite Love to , and Delight in Himself . THE Divine Perfections which I have hitherto contemplated , fall all under single Apprehension , without implying different Considerations , and there is nothing voluntary in them , but they are absolutely necessary , and do import no Act of the Will or Pleasure of God. But there are many other Divine Perfections immediately flowing from his Will or Pleasure relative to himself , or to other Beings designed to exist by his Purposes or Decrees . All these Perfections , in distinction from the former , are called Moral Perfections , and are morally good , as being the Perfections of God in all his Acts flowing from his Will or Pleasure . The first and chief of these voluntary Perfections , is God's Love to himself , comprehending both his Good-will to himself , and his Delight in himself ; supposing the Comprehension of his Nature , and all his Divine Perfections natural and moral , and all his Decrees and Dispensations . Albeit there be no real Difference of the Divine Attributes or Perfections , yet there is that kind of Distinction which is called formal , which is not from meer Imagination , or alone from the Act of our Understanding , but hath a true Foundation ; yea Revelation hath manifested a personal Distinction of the Trinity in Unity , of one only God , and of the Actings of these Persons with and towards one another , and of the order of their acting in Decrees or Dispensations towards Creatures , which God hath revealed not by single Expressions , but by the whole Context and Current of the Scripture . There are three Divine Attributes frequently mentioned in Scripture , the Blessedness , the Glory , and the Honour of God ; all these import more than what can fall under one single Apprehension . The Blessedness of God must imply God's Love to , and infinite Delight in himself ; his Glory must import his Divine Perfections as they are manifested to knowing Creatures , who give him Glory in acknowledging his Divine Perfections ; his Honour also must imply the high Esteem of knowing Creatures of his Divine Perfections , Decrees and Dispensations . God's Glory and Honour need not several Meditations distinct from the Divine Perfections in himself , and the Duty of his Creatures in acknowledging and magnifying the same : But the Blessedness of God ought to have a more clear and full Consideration , and is proposed as the Subject of this Meditation , that it may be more clearly apprehended wherein the Blessedness of God doth consist . Blessedness or Happiness hath become a Subject of much Doubt and Disputation in relation to Rational Creatures , which hath mainly arisen from not adverting the Difference between a compleat State of Blessedness wanting nothing requisite thereto , and between the chief and ultimate Ingredient thereof . Nothing can be called Blessedness which wanteth any thing that might breed Dissatisfaction or Grief to the Subject of it : For even tho that which is apprehended to be wanting be impossible , and not reasonably to be expected or endeavoured , yet the very apprehension of its being requisite , and the desire and endeavour to have it , marreth full Satisfaction and Blessedness . There be many things , the having of which gives Pleasure , but the want thereof doth not raise Grief , and therefore cannot mar Happiness ; and the more generous Minds are more easily happy than others , because they value less minute Pleasures , and so are happy by enjoying the greater . The last Accomplishment of Happiness cannot consist in the Delight in , or Enjoyment of any thing that is not certain , either in its Existence or in its Perception . The most glorious Angels could not be happy by all their present or preterit Enjoyments , if they knew not surely that their Enjoyment would never be altered , which they could not know from their own intrinsick Perfections , but only from the Promise or declared Purpose of God perpetually to preserve that happy State. It is very like that at the first Creation of Angels , God did not assure any of them to preserve them from falling , until they had given proof of their Faithfulness , which might have been the first rise to the Fall of those Angels who were not content with their Station , but thence became murmuring and malicious against their Creator . Happiness may rationally be ascribed to many things because of their Connexion with others , from the Complex of which , Happiness doth result . As our Saviour in his solemn Sermon declareth many to be happy upon different accounts , which cannot be meant in Consideration of every one of them severally , but of their Connexion with others . None of the Attributes of Creatures implying Imperfection , are to be conceived in God , as having Parts capable of Union and Separation , or as having Quantity by multiplying or diminishing these Parts , without which Bodies cannot be extended , or their Quantity augmented or diminished , their Parts continuing the same : All which Parts are impenetrable , not by any positive Power or Quality resisting Penetration , but by Incapacity to admit the Penetration of any created Substance , which can only be in the Interstices of Substances , but not in their Parts : yet God is Omnipresent and every-where ; but whether by his Infinite Power only , whereby he can create and preserve Creatures without bounding that Power , or whether by another kind of Expansion different from the Extension of Bodies , is a great Depth , which hath never had a general Determination amongst Christians , tho there be a strong Inclination in the Mind of such an Expansion , which hath given the rise to that Imagination of the Immensity of a Body , not only in the visible World , but without it . I dare not be positive to determine my self in it , yet I am clear , that tho it were , it could not infer a Difficulty to apprehend the Thoughts of God : For tho a created Substance having Parts , could not think , but only a Substance having no Parts ; the Divine Immensity would not therefore exclude the Infinite Knowledg of God ; seeing God hath no Parts , and is neither capable of Division , or Union of Parts , nor of any Motion ; for being every where , excludes Motion from one place to another . The Blessedness of God doth imply , First , His infinite Perfections , which could not possibly be greater : for all Addition of Pleasure from the Existence of Creatures , is to God , like to the small Dust that casteth not the exactest Ballance , and is amongst these smaller Pleasures which do not make Happiness , nor doth the absence thereof raise Grief ; for if it were not so , God could not have been blessed before the Creation : Yea , albeit God hath great Pleasure in his Decrees relating to Creatures , yet these Decrees are voluntary Acts of God's Purpose , and therefore God might have been blessed abstract from them . Secondly ; The Blessedness of God implies his Self-sufficiency , that is , that he had all in himself requisite to make him happy , without Dependence upon any Creatrue , or any Act relating to Creatures ; and therefore his Blessedness is altogether independent upon Creatures . Some learned Men in the Reformed Church , hold God's Independence to be his first and most eminent Attribute : But when it is considered , that Independence is an Attribute still presupposing something that is independent , as the Subject to which it is attributed , which can be no other than being a Spirit ; for the Apprehension of God comprehends all his Perfections , and all that rightly can be conceived of him , and therefore must comprehend something which is as a Subject presupposing nothing , which is his being a Spirit . And therefore , Thirdly ; The Blessedness of God doth not only imply his Independence , that he hath no need of any thing beside himself to make him happy ; but it must imply his infinite Love to himself , that he will never communicate his Divine Perfections to a meer Creature , as he has oft declared , that he will not give his Glory to another . God's Love to himself is infinite , and could be no greater , no meer Creature is capable of such Love ; for no Creature is made so perfect , but it might have been made more perfect , which required greater Love. God's Love to himself is Self-love , which doth justly exceed the Love of all things else ; he hath given Self-love to his Rational Creatures , which kept in its Bounds , is not only lawful , but a requisite Perfection for the Happiness of those Creatures . But the Self-love of Creatures must not diminish the general Love to those of the kind , and must be inferior and subordinate unto the Love of God ; and when it exceeds these Bounds , it is no Perfection , but a Vice : and because it frequently exceeds its Bounds , the Name of Self-love simply exprest , is taken for a Vice , odious both to God and Mankind ; but God can have no Object more excellent and lovely than himself , and therefore his Self-love is good without Limit or Bounds . Fourthly ; The Blessedness of God implies God's full Comprehension of all his Divine Perfections ; for tho he had them all , if he did not by a reflexive Act in order to his own Blessedness , consider them all , he could not be infinitely blessed . Fifthly ; The last Accomplishment of the Blessedness of God , is his infinite Delight in himself , and in his own Divine Perfections and Decrees . This View of all the Divine Perfections and Decrees together , is that Beatifick Vision , whence is that infinite Delight of God in himself , in which he is perfectly , eternally , and unchangeably blessed . God in his Wisdom and Bounty bestows on his glorified Creatures a Blessedness , having some resemblance of his own , perfected in those Pleasures which are at his Right-hand for evermore ; which must presuppose a State of these Creatures , having such Perfections that afford them full Satisfaction , that they do not desire any more , especially when Time is ended , after which there is no more Alteration to be . This is that Beatisick Vision of Creatures , whereby they have a much clearer Idea of God than they are capable of in the State of Mortality : For here we see darkly as through a Glass , but there we shall see Face to Face . The Face of God is his Countenance , the shining whereof upon Creatures is the height of their Happiness , when there is no more fear of his frowning , nor of these Creatures failing . These perpetual Pleasures at God's Right-hand , must presuppose the Creatures knowing by God's declared Decree , that he will never suffer them to offend him , or to fall from that glorious State : But it chiefly ariseth from their view of the Divinc Perfections and Decrees , being then manifested , not only by Revelation , but by attaining their Effects . Albeit the Happiness of glorified Creatures have some resemblance with the Blessedness of God , there is still an infinite difference and distance between the highest Happiness Creatures are capable of , and the Blessedness of their Creator . For , First ; No Creature is capable of a perfect view of the Divine Perfections and Decrees , for these are incomprehensible by Creatures , so that they cannot be in their View or Thought together distinctly , but only in a general Apprehension of intire and infinite Perfection , which cannot descend to the Specialities implied therein ; whereas God's View of his own Perfections is distinctly of the whole , Creatures may in a great measure conceive in their Mind , or apprehend the Perfections of God , but God alone can comprehend them distinctly altogether . Therefore it is that glorified Creatures will have an excellent and eternal Exercise of their Minds , by apprehending distinctly the several Perfections of God , and his manifold Decrees and Dispensations , which will yield fresh and renewed Pleasures for ever . We find by Experience that our Thoughts turning upon a few delightful Objects , give a fresh continuance of Pleasure , albeit the Perfection of the Objects be but low ; How fresh then , and how great must that Pleasure be , that hath the Variety of God's Existence and Nature in being a pure immaterial Spirit , and all his Divine Perfections natural and moral , and all his Decrees and Dispensations brought to an unalterable Condition ? Secondly ; The Delight and Pleasure of God in himself is infinite , and is capable of no higher Degree , but Creatures are incapable of any infinite Perfection ; therefore their Delight might by the Power of God be made still greater , yet it is fully satisfactory in the degree that God freely gives it ; and tho there be different degrees of glorified Angels and Saints , yet all of them are satisfied without Envy , Emulation , or desire of more than what they do receive , after the Resurrection and Union of the Souls of Men and their glorified Bodies . Thirdly ; The Delight of glorified Creatures is not upon Grounds from themselves , but from the free Gift of God ; nor from Perfections wholly in themselves , but in the Power and Love of God , preserving them from falling in all occasions of Danger . MEDITATION X. Upon God's Holiness or Godlikeness . HAving meditated upon the glorious Divine Perfections of God , which are natural , necessary and immanent , so far as my narrow Capacity doth reach and apprehend , and in that natural Order , whereby the Antecedent doth always make way for the distinct apprehension of the Subsequent , the first and absolute Attribute being a Spirit , all the rest being relative , supposing a Subject to which they relate , of which the nearest to the purely immaterial Spirit of God is Omniscience , and next thereto Activity by his Will , choosing and effectuating according to his Pleasure , and then his Omnipotence , extending not only to what he chooseth or willeth , but to all that is possible and consistent , all which are in himself without any Caufe , whereby he is self-existent and eternal , self-sufficient , infinitely delighting in himself , and thereby blessed ; and as to all transient Acts absolutely free , and fully independent in his Being , Power , Choice or Operations : I come now to apply my most serious and humble Thoughts to his voluntary Perfections , the Effects whereof are terminate upon Creatures ; and I have earnestly endeavoured to find the natural Order of these as of the former , which I perceive not only to be antecedent and consequent , but that they are as Causes and Effects , which doth not import that any thing in God hath an extrinsick Cause , or a real Multiplicity or Difference . I do conceive that God alone doth act immediately by his Being ; some have extended that to Creatures , but if without Injury , I think not without Error . Supposing ( for instance ) that the Soul of Man perceiveth , judgeth , reasoneth , chooseth by its own Substance , as it is a Spirit , and that it is but Mens Fancy , that imagine superadded Powers , such as the Understanding or Will , wherein they seem as much to err in the Defect , as the common course of the Schoolmen do in the Excess , multiplying real Entities , as they imagine , as the eternal Essences and Attributes of these things that have existed , or do exist , and of the real being of things possible , that do not , never did , nor never shall exist . And supposing a multitude of Accidents really distinct from any-Substance , and that the same individual Accidents are separable from one individual Substance , in which they are subjected unto another , and which consequently could subsist without any Substance , and so not differ from a Substance by subsisting without a Subject , but are differenced by having a fitness to perfect a Subject by actual inhering in it , and differing also from Modes , that these imply an individual Subject from which they are inseparable ; yet they durst not be so gross as to attribute such Accidents to God , which indeed cannot escape to infer a Composition of separable things . It seems inconsistent with a created Substance , to act by its Substance , or immediately . It is true , that if we suppose all the multitude of Species to differ by Substantials , and consequently by separably subsistent Parts , and so should conceive the Intellect and the Will to be such ; then the Soul would substantially comprehend the Intellect and the Will , and must act immediately : but tho the Capacity to Reason and Choice be no substantial Parts , separable from the Soul , they may still be essential tho not substantial Differences , and then the Soul acts not immediately , but by the addition of these : and I conceive it an abusive Speech , and if properly taken , derogatory to God , that he could not withdraw the Power of Reasoning or free Choice from the Soul of Man , without annihilating its Substance , but only changing it unto another kind , which yet might essentially differ from a Brute , which cannot judg nor compare , no more than reason , but only perceive by Sense , and act by Instinct . It doth much more quadrate to the Glory of God , that he freely gave these Powers , by which the Soul hath the special Nature of Man , and not of Necessity . That such Powers must be freely superadded to the Substance of Creatures , I satisfy my self with this Reason , that there are no Substances but Spirits and Matter , that all the Species of Creatures are by superadded Powers or Modes , which are not separable Beings ; and therefore if a Spirit by its Substance can reason , choose , worship , or adore , then all Spirits behoved necessarily so to do ; or if Matter , as such , could move or act , all Bodies behoved so to do : therefore something must be superadded to make the difference , which is neither Body nor Spirit ; therefore it is the incommunicable Property of God to act immediately . That the transient Acts of God's Perfections are Causes and Effects , it doth sufficiently satisfy me , that I do not unsutably think of God , when I enquire , Why doth God punish Sin ? and resolve that it is because he is just : And if I yet further inquire , Why is God unchangeably just ? I cannot but think it is either because it is congruous to his glorious Nature to be unchangeably just , or that he is unchangeably just , only because he will be so . I see no reason for any third Ground or Rise , whence all God's Decrees and Dispensations do flow . I know there be some who think that it would be derogatory to the Freedom and Absoluteness of God , if all his Dispensations did not arise only from his Will ; but that very Reason infers the contrary Conclusion , because it brings a Reason why all must flow from God's Will , to wit his Freedom and Absoluteness , which yet are not his Will , nor from his Will , nor are they moral , but natural Perfections ; and it is evident from Scripture , and acknowledged by all Christians , that there is a difference between God's Moral Commands , which are unchangeable , and his positive Commands , which he hath changed ; and consequently that there is a difference betwixt the Moral and Positive Law of God. So that in the Positive Laws or Commands , the Matter is indifferent , and becomes only morally good by and during the Command ; as the Command to forbear the eating of the forbidden Fruit , he instituted Circumcision , and all the Ceremonies of the Levitical Law , and many of the Judicial Laws : therefore in the Moral Commands , there must be something more in the Matter commanded than in the other , and more than the Command it self . When the Scripture saith , that God cannot deny himself , it cannot be restrained unto his Will , nor that he cannot deny that he doth exist , but that he cannot deny his essential Natural Perfections , by commanding or doing any thing unsutable to them . The Scripture saith expresly , that it is impossible for God to lie ; if this Impossibility were only because of his Will and Decree , then it should be impossible that God should not do all the Acts of Creation and Providence which he hath decreed : Yea , it would lead to that blasphemous Opinion , That God hath decreed , and hath or will do all that is possible for him to do , and that his Power is no larger than his Will ; therefore the Impossibility of God's lying must not alone be because he hath willed or decreed not to lie . Whatsoever depends upon meer Will , is ambulatory and changeable , by an opposite Act of the same Will , and both Acts would be equally good . So it is in the Divine Positive Laws and Precepts which are changed , without Changeableness in God , because the Change is sutable to his Divine Perfections , especially to his Freedom of Indifferency ; and if he might so change his Promises , his Faithfulness , and the truth of his Expressions , no Creature could have any ground of Trust , which would overturn the Faith. Were it not horrid to imagine , that God who hath freely from Eternity decreed , being considered as prior in the Order of Nature , tho not of Time , to these Decrees , or as abstract from these Decrees , were indifferent as to Truth and Falshood , Justice and Injustice , as he was to the creating of Creatures , or to the Manner , Kinds and Individuals of them ? which some have rather inclin'd to , than to suppose that in the Direction of the wickedest Acts , God should not be an Actor , to maintain a Metaphysical Extension of his being the first Cause . Some have thought that God is not capable of any Obligation , or Debt to his Creatures , nor of any other Justice , but that which is called distributive in Rewards and Punishments , because he cannot be obliged to give or perform to his Creature , and so not by commutative Justice : but tho that kind of Justice be commonly called commutative , because it is frequently exerted in exchanging of one thing for another , yet we must not measure things meerly by Names ; for the Obedience of Children , and the Performance of every gratuitous Promise , is not by distributive , but by commutative Justice . The Apostle Paul accurately discussing that great Question , Whether Salvation be by Grace or by Works ? doth clearly oppose God's giving any thing by Grace , to his giving on the account of Works , and saith in express Terms , To him that worketh is the Reward not reckoned of Grace , but of Debt : here the Reckoner and the Rewarder is God , who accounteth himself Debtor of a Reward to him that worketh Good perfectly without failing . I know it sounds yet more harshly to some pious and well-meaning Souls , to say that God governs his Actions by a Law , supposing it to import , that he is under a Law , which it doth not import ; for God is neither under nor above his own Moral Law , for he is a Law unto himself : And in the narrow Sense that Law is sometimes taken , as it requires a Sanction by a Penalty , in case of Transgression , a Law cannot be attributed to God , but that is not essential to a Law ; for many Laws even of Men , have only a Reward annexed and no Punishment , and others have neither Reward nor Punishment , but the Deeds otherwise done are only annulled , and made void or ineffectual . A Debt or Obligation cannot be without a Law , for Law is the Reason or Cause of an Obligation , by which the Person obliged is determined , and ruleth himself , and therefore it is called a Tie metaphorically , whereby one is tied to walk only as agreeth with that Tie ; so that unless we should say that a Debt or Obligation is without a Reason or Cause , we must acknowledg that where a Debt is , there must be a Reason of it , which is the Law. It would sound harsher to these tender Souls , to say they worshipped a Lawless God. It breeds Horror to think how like these Mistakes would render God to Tyrants , who cannot hear of any other Rule of their Subjects Obedience , but such is our Pleasure , and who would have themselves thought to be above all Law , and to be tied by no Obligation to their Subjects . I know it is like to be thought a bold and useless Curiosity , to enquire into the Cause of God's Decrees and Dispensations , who doth all that he will , and who may say , What dost thou ? and who giveth account of none of his Matters . But God's not giving an account of his Matters , is not concerning the Rules of his Holiness , of which he gives frequently an account , but concerning the particular Means and Expedients by which he brings his Purposes to pass : neither is it the question , that he does nothing but what he will do ; yea whatsoever he doth , he doth it by his Will : but the Question is , Whether he willeth and doth upon an anterior Motive , not from the Creature , but from himself ? I mean anterior in the order of Nature . Nor do I think that it is required of all that are saved to search so high , but of those only to whom God hath given Capacities and Opportunities ; for to whom much is given , of them much shall be required : And tho the simple Ignorance of these things will not be imputed as an Offence , Errors in these Matters are very dangerous ; and therefore seeing they are so frequently vented in the World , it is not only profitable but necessary to prevent or cure Errors concerning the Representation and Character of God , Reason being given in Scripture so oft from such Grounds , and not from mere Will. And beside , it is of excellent use to understand the Divine Nature , which raiseth and increaseth the Admiration and Adoration of God , and the highest , purest , and least selfish Love to him , and the greatest Reverence and Obsequiousness to his Pleasure : the meanest Capacity may love God , because he hath promised them Happiness by Repentance and Faith ; and much more the Love of Gratitude may arise from the sense of his giving of these Graces , yet there is a small Proportion between the glorious Excellency of God in relation to a particular Creature , and his Glory shining forth to the whole Creation , and must produce a far greater measure of Love and Reverence , which are much weakened by attributing any thing to him unworthy of him . However none can justly blame me to clear my own Thoughts , and raise them as high as I can ; and I do bless God for the increase of Love and Reverence he gives me thereby . I am perswaded that the rise of most of God's Decrees and Dispensations are from the Congruity thereof to his natural Perfections , as becoming and being worthy of such a Being : I say it is a Congruity to his natural , not to his moral Perfections ; for he is not just because he is true , nor true because he is just , nor gracious or merciful because he is just or true . But when I consider what is congruous to , worthy and becoming a Spirit omniscient , omnipotent , self-existent , all-sufficient , infinitely blessed , free and independent , and then put the Question to my self , Must not such a Being be just , exactly fulfilling all his Promises , incouraging and rewarding the Good , discouraging and punishing the Evil according to their Merit ? I am fully perswaded he must be such , not by a fatal Necessity , nor by meer Indifferency , but by a voluntary and free Choice . And when I further pose my self , whether such a Being will only perform his Promises , reward and punish according to Merit ? I am convinced it is congruous to him to be good , bountiful , gracious and merciful beyond what his Justice requires , and that without any Bounds , as in his Justice , which precisely follows his Promise , or what is congruous for him to do upon occasion of the good or evil Actions of his Creatures . When I consider , Whether such a Being will always express his Mind truly , and never deceive ? I can have no doubt of it . If again I consider , Whether such a Being will ever choose fitted Means for all his Purposes , and do nothing in vain ? I am assured that he is infinite in Wisdom , and will do nothing in vain . And lastly , when I consider , Whether such a Being will ever be constant in his Purpose , and be unchangeable therein , and in his Justice , Bounty , Truth and Wisdom ? I know he cannot change in these , because they are all congruous to his unchangeable Nature . By this Congruity I understand God's Holiness or Godlikeness , that is , that God acteth always like himself . There is nothing more frequently inculcated in Scripture , than Godliness and Holiness , which are originally and principally attributed to God , and in Analogy to his Rational Creatures : it shall be the eternal Exclamation of all God's happy Creatures , Holy ! Holy ! Holy Lord God Almighty . I do not take Holiness to be as a Metaphysical Abstract from all God's Moral Perfections , but that it is the precise and formal Reason , why they are morally good . Holiness in the Creature ( or Godlikeness which is the same ) consists chiefly in the Creatures being Godlike , that is , imitating the Divine Moral Perfections , in being just , being true , prudent and constant ; but in other Duties of Holiness , the Likeness to God is more analogical , and less proper : The Analogy consists in this , that as God acteth always congruously to the Divine Nature , so the Rational Creatures ought to act congruously to that Nature , and those Principles that God hath freely imprinted in their Minds ; so they ought to adore God , to obey him in all his Commands , to trust in him , and to be temperate in every thing , and to subordinate Self-love to the Love of God. Holiness is also taken for the Destination of things to the Service of God , and separated from common Use , which therefore is called Consecration . I know the immediate Rule of the Creatures is the Will of God , obliging them to obey , not only what is congruous to the Divine Nature , or to their own Nature , but whatsoever positive Law or Precept God doth command : tho the Matter be indifferent , and that they may sufficiently be assured that he will never command any thing incongruous to himself ; yet it is of great use to know the difference between Moral and Positive Commands ; for the Glory and Amiableness of God appeareth far more in the one than in the other , albeit the Positive Commands of God do indispensibly require full Obedience , which is from an inbred Principle in the Mind of all Rational Creatures . I am not troubled that it may be said , that the Scripture Phrase is most of the Perfection of God , and of his Justice , Goodness , Mercy and Truth ; for all is still mentioned as his Holiness and Godlikeness , and many Cases do and may occur , that we cannot so clearly refer to these particular Terms , as we can know whether it be congruous for God so to do or not ; neither doth the Scripture express and define wherein Holiness consists , but by the Expression of Godliness , or Likeness to God : And altho Perfection be frequently attributed to God , yet Godliness is a more distinct Term ; for we must not explicate Godliness by Perfection or Goodness , lest we should fall in the Apprehension that hath misled many , that God would have shown more Goodness to have prevented all Sin , and that there must be more Worlds than this , at least more Species of Creatures than upon the Earth : but we must explain God's Goodness with Congruity to his Nature , which comprehends his Freedom , whereby it is not congruous to him to communicate all the Good he can , which would never terminate nor be stable , but that he acteth freely , and that it were impossible for us to know what Good he hath done or will do , if he had not revealed it . Some of the Fathers , and many since , have fallen into that Error , that God's Goodness doth not admit that he should punish any Creature eternally ; and tho the Scripture says the contrary expresly , they produce other places to prove that Eternity is sometimes taken for a very long Time. Becomingness or Decency is vulgarly attributed to the Modes or Forms of Behaviour , and so it is said by the Apostle , Let all things be done decently , and in order ; which doth neither declare nor constitute that Decency as a kind of a Christian Vertue , but as a Recommendation of what is expedient . The Scripture maketh an express Distinction between that which is unlawful , and that which is inexpedient ; so that kind of Decency is a part of Civility . No serious Man can imagine that every undecent Gesture or Expression is a Sin. Hence it may seem that the precise Nature of Holiness cannot consist in Becomingness or Congruity to the Nature of God , or of Creatures , which could only amuse the Vulgar , who lay too much weight upon Words and Terms ; as if the appropriating the Name of Decency or Comeliness to the least of Civil Vertues , in which there is no Speciality , did import that there were not an higher degree of Decency ; but if Words import , those of the Learned must be of the most Importance . The Greeks , which were the learnedst of Nations , have no other word to express Vertue , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is comely and becoming ; and therefore the Divine Vertues cannot be fitlier expressed than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Human Vertues by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By the Reasonings in Scripture from what is becoming , God doth assure his unchangeable Justice , Shall the Judg of all the Earth do unjustly ? And when the Apostle to the Hebrews gives the Reason why God did require the Suffering of his Son to expiate Sin , he saith , For it became him , for whom are all things , and by whom are all things , in bringing many Sons to Glory , to make the Captain of their Salvation perfect through Sufferings . I stumble not that it may be objected , that it is an unwarrantable Boldness to be positive what is becoming the glorious Nature of God , and no less unwarrantable to make Conjectures thereupon ; for such Objections ( if true ) would eradicate all the inbred and self-evident Conceptions of God , that he is benign , just and true , as to which the Mind seeks for a Reason ; that seeing these are free Acts , Why is God unchangeable in them ? Nor doth the Mind acquiesce , that he is so unchangeable because he will be so ; for it still urgeth that his Will is the most rational Inclination , and therefore the Question returns , Why doth he unchangeably will so ? when this Return is made , that these are congruous to , and sutable or becoming such a Nature , that is rested in as a self-evident Proposition : For as God hath imprinted on the Soul of Man by Sense a self-evident Apprehension of Proportion , Symmetry and Beauty , of which no Man craveth , nor can any Man give an anterior Reason ; so there is more Reason , and no less Clearness , that he hath given the like Evidence to the Mind in the Apprehension of what is congruous , sutable and becoming an infinitely blessed , and all-sufficient Being , which doth also appear in most other Objects , of which none do require a Reason , which doth best appear in Negatives , as that it is not becoming a Man to be fearful , or bashful , which yet is not unbecoming a Woman : Or that it is unbecoming an old Man to be delighted in Toys like a Child , or a Divine to be in a Warlike Posture with a Military Batton , or Plumashes ; or a Judg to be partial , or unjust : as it is said of God , Shall the Judg of the whole World do unjustly ? the Reason is implied , that the highest Judg cannot possibly do unjustly , not for want of Power , but because he is the highest Judg. May it not as well be said , that it is a Boldness for Creatures to be positive in determining what are God's Perfections , as what is sutable to a self-existent , self-sufficient , free and fully blessed Being to do towards Creatures ? which do arise in the Minds of all that consider , tho they reach not all God's Perfections in particular , or never thought upon many of them , but on the comprehensive Conception of God. That the Holiness of God and of Creatures consisteth in the Congruity of their voluntary Actions to their Natures ; that they do such things as are worthy of their Natural Perfections , not by the worthiness of Merit ; but of Symmetry and extension of the Usefulness of their Natural Perfections , is further confirmed by many Sentences of Scripture , perswading them to act from that ground ; as Paul to the Romans saith , Let us walk honestly , as in the Day . The word translated honestly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , becomingly : And several Christian Duties are perswaded to be done as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , pertinent , or worthy of the Actor . As also Paul to the Colossians saith , We do not cease to pray for you , and to desire that ye might be filled with the Knowledg of his Will in all Wisdom , and spiritual Knowledg , that ye might walk worthy of the Lord , unto all pleasing . And the same Apostle to the Thessalonians saith , That ye would walk worthy of God , who has called you to his Kingdom . And to the Philippians , Only let your Conversation be such as becometh the Gospel of Christ. And to the Ephesians , I therefore the Prisoner of the Lord , beseech you that ye walk worthy of the Vocation wherewith ye are called . And thereafter , But Fornication , and all Uncleanness , nor Covetousness , let it not be once named among you as becometh Saints . In all which , both the Knowledg of that Dignity , Decency and Congruity , is supposed rather than revealed , and is perswaded thence , and not meerly from the Command . The Scripture attributes to God the Beauty of Holiness , and to the Mediator , that he is altogether lovely ; and there is nothing it inculcates more than the Glory of God and his Majesty , all which are several degrees of Comeliness : for nothing can be nearer Comeliness than Beauty , which standeth most in a Symmetry or Congruity , whereby the Eye of the Body or Mind is affected ; and the proper Nature of Glory is shining or resplendent Beauty , and therefore in the highest degree is proper to God alone . Majesty is the Beauty or Comeliness of the Appearance and Deportment , manifesting Magnanimity and Magnificence , Stateliness and Prudence , and is only to be attributed to Sovereign Princes , and in the highest degree to God alone ; and yet is wholly in Symmetry and Sutableness to what becomes that Greatness : and therefore Holiness or Godlikeness must needs comprehend the most transcendent Glory and Majesty in the Divine Deportment of God by his voluntary Actings , sutable to his Divine Natural Perfection . MEDITATION XI . Upon the Unchangeableness of God. HAving cleared my self concerning the Holiness of God , by the distinctest Conception thereof I can reach , I am fully satisfied that it is the source of all the Divine Decrees and Dispensations , and that thereby God doth ever aim and act like himself . I do thence by immediate and necessary Consequence perceive , that God never hath , nor never will design or do any thing that is not like himself . That were incongruous to , and unworthy of , and unbecoming the infinite Glory and Beauty of his Holiness , wherein he must be unchangeable , not by any fatal Necessity , but by his free Choice . I know the Unchangeableness or Immutability of God may and uses to be further extended , and to be taken not only actively for the Unchangeableness of his Decrees and Dispensations , but passively for the Unchangeableness of his Being and Natural Perfections , whereby he is altogether impassible ; because no Creature can have any Activity , which could have a Physical Operation upon God : Yea if we should suppose ( that which is impossible ) that there could be another of infinite Power , as in all things it would be inconsistent with the Deity , so evidently and eminently in this , that it could never be more powerful than God , and therefore he behoved to be able to resist all Impressions and Alterations from it . But Unchangeableness in this sense differs nothing from the Omnipotence , and other natural Perfections of God. The Unchangeableness I now think on is God's active Unchangeableness , whereby all his Decrees are sutable to himself , and all his Actings are unchangeably conform to his Decrees . I know that in the right Apprehension of this , as in all other the Divine Perfections , there is great need of Wariness and Caution , lest one of them should be conceived to be inconsistent with , or incroach upon another ; and therefore I might be apt to mistake ( as others have done ) the Unchangeableness of God , as if it were inconsistent with his Unchangeableness , that upon different occasions he should act differently . I have seen of late , and not without Abhorrence and Admiration published in Print , by one that pretends to be a great Divine in the Roman Communion , that God is only a common Cause , working like the Sun , Moon , or Stars , without Consideration of any particular Circumstances , but that all Specialities are acted by Christ , whose Understanding being finite , as Man , cannot comprehend all things at once , and therefore the Specialities arise as things fall in his Thoughts . It is another strange enough Misapprehension of the Unchangeableness of God , as if it did import , that he could not have Consideration of the Actings of his free Creatures in any of his Decrees , but behoved with as little Consideration of deserving to design the Rejection and eternal Misery of some , as of the giving of Grace and eternal Glory and Blessedness unto others . It were injurious to imagine , that Learned and even Pious , and for the main Orthodox Divines could have admitted so harsh a Character of the blessed and infinitely amiable God , if their Mistake of the precise Import of God's Unchangeableness had not carried them unto that Supralapsarian Way . Others apprehend it must imply a Changeableness in God , if his Divine Perfections had any Effect at one time that they had not at another , and when they see Scripture and Providence full of the contrary . For instance , that the Power of God was not always exerting it self in Creation , or in the punishing of some , and pardoning , accepting and glorifying of others ; yet to maintain their Misapprehension of God's Unchangeableness , they strain their Invention to find a Reconciliation , and say , that there was not any other Act of the Divine Will , Power or Perception , but his eternal Decree , from which alone all these Effects followed ; so that the Act of Creation was only that Decree as breaking forth in its Effect : yea to exclude Changeableness in Knowledg , they must also allow , that in the beginning God knew not that he was creating , or that Creatures were brought forth , and not till then , which did import no alteration of the Perfection of God's Knowledg , because he did as clearly know all things that were to come to pass from Eternity , as when they did come to pass ; yea , and knew no more as to the Matter , but as to the Being , future , present , or preterit : No Invention can avoid that God knows that the World was once to come , and now is , and that the Flood was to be , and is now past ; Could they also give an account how the same Decree could take Effect by one Act of the Divine Will , and yet at so immense distance of Time ? Certainly there was no Act of God's Power different from his Will in the Decree ; and if there was a Power different from the Will , it did not then begin to exert it self , how then should that Act of the Will be efficacious , that from Eternity had no Effect till the beginning of Time ? And how should the Will of the ending of Time be so long after the beginning , which could not be by the meer Negation of willing , but behoved to be by a positive Act of the Divine Will , that such Acts of the same Will should be longer without Effect than others ? So that one Act of his Will should suspend the Effect of another ; whereas the Scripture doth always distinguish God's Decrees from his Dispensations , and Working . Our Saviour saith expresly , Hitherto my Father worketh , and I work . Must we thence say , Hitherto my Father decrees , and I decree ? And tho it be said , that all God's Purposes take Effect , it is also said , that all things come to pass according to God's Purpose , which explaineth the manner of their taking Effect , not by his Purpose , but by the Performance of it , in working according to it . The genuine and proper Subject of Changeableness or Unchangeableness , as to Acting , originally is in the Purpose , or Intention ; for no rational Being can operate rationally , but by an Intention to work , whether the Intention be before , or with the Operation , and therefore is changed by the change of the Intention : Therefore God's Unchangeableness doth precisely consist in this , that his eternal Purpose or Intention , being fully sutable to his Divine Nature , could therefore never be changed , and by his Omnipotence it could never fail of the intended Effect : So that his Unchangeableness is not that he acteth ever the same thing , but that he acteth ever sutably to his glorious Nature , and doth unchangeably perform what he purposeth . No Creature could know God's eternal Purposes , Decrees or Intentions , or what his Will were , without Revelation , but by knowing what were congruous and sutable to the Divine Nature . Our innate Conceptions of the Divine Actings are chiefly in our Apprehension of what is sutable to the Divine Nature ; from whence we infer his Unchangeableness , Justice , Benignity , Mercy , Faithfulness and Truth , which we do not perceive so soon , or so clearly as the other . We may and do oft doubt concerning several Dispensations , whether they flow from God's Justice , Benignity or Mercy , being yet very clear that they are congruous to his glorious and blessed Nature . God's Unchangeableness doth not import , that he hath always the same Love of Beneplacence and Beneficence to his Elect , before they were converted as after , and when they fall in presumptuous Sins , for which he withdraws his Countenance , their Peace and Joy , and doth correct them , as when they consider their Ways and repent , and he cherisheth and comforteth them , albeit his Love of Benevolence to them is ever the same , because in all these he acts sutably to himself . I abhor their Folly who think , that Sin is no more Sin , nor no more to be sorrowed for in the Regenerate , or that God hath relaxed his Justice , in making that which was Sin against his Moral Law to become no more Sin , which would indeed import a Mutability in him . It is also a groundless and empty Notion , to infer from God's Unchangeableness , that there can be no more nor no less Motion in the World , than at the Creation , or that there shall be no more or fewer saved of Mankind , than fell of the Angels . I do also admire and abhor their Error , who hold that God's Love of Benevolence to the same Creature can change , seeing it flows from his meer Grace , and from no good thing in the Object ; Whence then should the occasion of the Change arise ? This Imagination not only incroaches upon the Unchangeableness of God , but upon the Omniscience of God ; for if he did foreknow all that every Creature would do , tho his Benevolence did arise from their Actings , yet it could not be from the singular Acts , but from the Prevalence . Were it then possible that from Eternity he should have Good-will and Hatred to the same Person ? much less that he should have so many Changes of it ? If he did foreknow that after the attainment of Grace , that Creature would finally forsake him , could it consist that he should have the Love of Benevolence to that Creature ? The Lord hath said , I am God and change not , and therefore the Sons of Jacob are not consumed : And whom he loveth , he loveth to the end ; which can only be understood of his Love of Benevolence , not of his Complacence : The Reason of the Difference is manifest , because his Benevolence is anterior in the Order of Nature , to any moral Goodness in the Creature , which are the Effects of it , but his Beneplacence presupposeth Goodness given by God to the Creature . This Unchangeableness of God is further illustrated by his Omniscience ; for from Eternity knowing all things that were to come to pass , there could no unexpected Case arise that might give occasion to him to change , and therefore this Unchangeableness is an incommunicable Perfection of God. Creatures could not act sutably to their Natures , and to their Duty , if in many of their Purposes they should not change , if Matters of moment that they expected not should occur : their Constancy reacheth no further , than that upon small and light Occasions which they might neglect or contemn , they would not change their professed Resolutions in Matters of moment . The Unchangeableness of God importeth not that he is inexorable , and that it is in vain to pray to him , because he hath from Eternity immutably decreed all things that were to come to pass ; and indeed it were a too hard Objection , if God did not determine with Foresight and Consideration of the earnest Desire and fervent Supplication of his Creatures , as the Object of his Decree , and not as the meer Antecedents of it : But seeing he doth so decree , we may with as good Warrant and Confidence supplicate , as if he were undetermined when we pray ; whence only there can a rational Account be given why we should pray with Divine Approbation , even in relation to the Change of inscient Nature , as against Drought , Barrenness , Inundations , &c. Are we thereby allowed to implore of God a Miracle , that by his Omnipotence he should alter the course of Nature ? No , but because he hath so ordered the course of Nature , upon his foresight of the Necessity , and of the earnest Desire and Supplication of his Creatures , so that it should be correspondent to their Desire . It doth not import a Changeableness in God , that he doth not inflict the Judgment he denounceth against Sinners , generally or particularly : And when he said to Adam of the forbidden Fruit , In the day thou eatest thereof , thou shalt surely die : Or when Isaiah from the Lord , said to Hezekiah , Set thy House in order , for thou shalt die and not live ; And yet by the same Prophet he saith , I have heard thy Prayer , I have seen thy Tears , behold I will heal thee , and thou shalt go up to the House of the Lord on the third day , and I will add unto thy Days fifteen Years : And when by Jonah he prophesied to the Ninevites , Yet forty Days and Nineveh shall be overthrown ; which doubtless hath been upon a particular atrocious Sin , for which they humbled themselves with Fasting and Mourning in Sackcloth ; and tho their Mourning was not Repentance unto Eternal Life , yet thereupon God forgave their Overthrow which he had threatened . These and like places signify not God's Will , which is never without Effect , but the Sanction of his Justice , intimating what is deserved , or to be observed as his Pleasure . I know some Men have considered the Intimation of Hezekiah's Death , and Nineveh's Overthrow , as Predictions ; wherein not only the Unchangeableness , but the Veracity of God is concerned : And there is a whole Treatise written on that Subject , whether the Term of Life be determined and fixed , and different Judgments thereon , which I think strange , that any thing should be supposed undetermined by the eternal Decree of God , to do or permit any thing that was to come to pass , seeing it is expresly said , Known unto God are all his Works from the beginning . But the Addition to Hezekiah's Life , imports no more than God's not inflicting his threatned Judgment against Hezekiah for his Confidence in his own Strength , by his Armour and Treasury , which he shew to the Messengers of Babylon : Nor is it congruous to say , that the Prophet's Design was to show when Hezekiah by the course of his Nature would die ; for it 's evidently a threatning for his Pride and Self-confidence , which appeared more after his Recovery , but it was lurking before : For before his Sickness it is said , that he was magnified in the sight of all Nations . There is no Example where God did ever use such Expression , but in the way of threatning for Sin : Neither do I like that Interpretation of Jonah's Denunciation , that there was ever a secret Exception of Repentance in the Denunciation of all Judgments , which the Ninevites by the Light of Nature knew , seeing Jonah did not know it , but was angry that God spared Nineveh , lest he might be thought a false Prophet . But it is certain and frequent in Scripture , that when God denounces Evil for Sin , it is no Prediction , but a Threatning , importing no more , but that it is just to be inflicted , if there be no Redress . MEDITATION XII . Upon the Goodness of God. I Do conceive that the first Divine Perfection in the natural Order arising from God's Unchangeableness , Godlikeness or Holiness in relation to Creatures , is his Goodness ; for the Acts of his Goodness behoved to be before the Acts of his Justice , Mercy and Faithfulness , all which presuppose the Existence of Creatures , but the giving or designing to give them Existence : and such a Nature as God gave them , are Acts of meer Goodness which no Meritmonger can pretend to arise from any thing in the Creature ; and therefore the clearest way to a distinct Apprehension of the Divine Perfections , is to follow their natural Order . Goodness is in ordinary use of very different Significations , sometimes it comprehendeth all Perfections natural and moral : For all that is morally good , or that is profitable and pleasant , are comprehended in that kind of Goodness , to which all the Acts of Reason are bounded , and it is not within the Latitude of the largest Freedom to choose any thing but what in some of these ways is , or appears to be good . But Goodness in this Latitude is not to be attributed to God , who never acteth upon meer Appearance ; but all his Actings towards Creatures are morally good , even then when the Effect is naturally evil , as it is said , There is no Evil in the City , which the Lord hath not done . The Goodness of God is also taken as comprehending all his Moral Perfections , by which it is said , that he is good , and doth Good , and that there is none good but one , that is God , who only is absolutely and infinitely good : but the Goodness of God here proposed is distinct from his Justice , Mercy and Truth , and is more exactly expressed by his Bountifulness or Benignity . The Goodness of God is likewise taken as it comprehends his Faithfulness and Mercy , which are his most eminent Goodness and Benignity ; but here it is understood for that Goodness of God to his Rational Creatures , which is without Consideration or Connotation of any thing in these Creatures , and is so distinguished from Faithfulness , which presupposeth Trust , or Expectation in the Creature of some Good , which is sutable to his excellent Nature to give to those that do depend , trust or wait on him for it , and yet is not as an Act of Reward in Justice . Mercy imports Compassion to a Miserable Creature , chiefly in and for Sin , and Forgiveness of the Sin , and Restitution from the Misery : But the Goodness which I now consider , is that which is freely bestowed upon the Creature , presupposing nothing in it , of which there are exceeding many degrees , whereof some are anterior to Sin and Misery , and some are posterior , and yet are not the Acts of Mercy . For when Adam had fallen from his Innocency , and from the Favour of God , it was an Act of Mercy by the Mediator to pardon him , and to restore him unto the Favour of God ; but it was not an Act of Mercy to raise him to an higher degree of Happiness than he had when he fell , by which he could never fall again from the Favour of God. The first Act of God's Goodness and Bounty was in the creating of Rational Creatures , which in their Essence did necessarily imply Understanding , by which they could perceive their Creator , themselves , and other Objects , and could judg of the Attributes of these Objects , and deduce Consequences from these Judgments , and determine their own Choice of what they thought best , with a Power to act the same : all which is implied in the Essence and Being of a Rational Creature , and there can nothing be imagined more free and abstract , than God's Goodness , in giving this Existence to Rational Creatures , which were of two kinds , Angels and Men ; Angels exerting all their Faculties with outward Objects , having Communication with them either immediately , or by Impressions upon them by a Medium : For unless Angels knew the Thoughts of God , Angels and Men , and the distant Actings of extrinsick Objects , without intervention of a Medium , which I am far from believing ( and which is an incommunicable Perfection of God , who can be passive in nothing , but knows all things actually in his own Decrees ) I must believe that Angels communicate their Thoughts by some Signs in a Medium , and do so perceive the Thoughts and Actings of other Objects : tho it was not necessary the manner of the Knowledg of Angels should be revealed , yet I may safely remove from them what God appropriates to himself , to know Thoughts without any outward Sign ; yet God communicates to Angels by a Medium , or immediately . I do sufficiently know by Revelation that some Angels were created with far greater Perfection of Knowledg and Strength than Man ; one Angel did in one Night kill fourscore and five thousand Men. I doubt nothing that by the Goodness of God there were inbred Principles of Knowledg and Inclination in Angels , as well as in Men , by which they were innocent and holy , while they did follow them , but changeable , when so great a Multitude of them fell from their Innocency , and the Favour of God : And tho the elect Angels who persevered have the same changeable Nature , they could not be justly called happy , if God had not added a farther degree of Goodness , confirming them against all danger of falling , whence he calls them in his Word Elect Angels , which I do not think to be an Act of God's Primitive Justice , being so high a Perfection , that they could never merit it by being innocent during the time of their Trial , but that it was by the free and undeserved Goodness and Bounty of God. The Angels by their Nature had no Power of Propagation of their Kind , but for any thing appears they were created all together , and none of them depended upon another , but in so far as some might have greater Knowledg and Strength than others , and so Beelzebub is called the Prince of Devils , and it is like he hath been the Author of the Fall of the rest , as it is certain he was the Seducer of Man. The Nature of Man ( as the Scripture tells us ) was lower than the Angels , and his Soul was incorporate with a Body fitted with Instruments apt for exerting all his Capacities by the receiving the Impression of outward Objects through the Senses , all having Communication to the Brain by the Nerves and Spirits , by which the Soul is passive , and by the same Nerves , Spirits and other Instruments are fitted to exercise Motion , and act upon outward Objects , and upon the Parts of their own Bodies . These Specialities are in the specifick Nature of Angels and Men , and therefore I reckon each of them but as Gifts of the Bounty of God. All other Creatures were created in farther Manifestation of the Perfections of God , which is his Glory , and for the use of Angels and Men. I think it too great Partiality in those who make all the inferior Creatures to be design'd for Man's use only , and not for Angels , who have greater Pleasure in the knowledg of them , and of the Glory of the Divine Perfections shining in them , than Man ; and tho Man hath more need of them , and Benefit by them , yet the Angels are not without both , in making use of them as Instruments , in Communication outwardly by them , and inwardly in them . The free Bounty of God did imprint upon the Soul of Man the first Principles of his Knowledg of Things that fall not under Sense , without which he could never have had firm and clear Knowledg , albeit he had the Capacity to discern Implications and Consequences , downward from Causes to Effects , and upwards from Effects to Causes ; for if there were not some Principles self-evident , the Chain of Consequences might run without end . The Bounty of God did also give to Man the Capacity to know Consequences , which makes a great addition to his Perfection . God did likewise in his Bounty give Man the distinguishing Acts of Joy and Sorrow , the one arising from Objects congruous to his Nature , and useful for him ; the other from Objects unsutable , and hurtful to him , that he might approach the one and fly from the other : So that Joy and Grief are not at Man's Discretion , but have their peculiar Objects , by the Impression whereof on the Sense , Imagination , or Memory , they are excited , and not otherwise . I know no sufficient Reason why such Sounds should be harmonious and sweet to the Ear , and others harsh , than this free Gift of God : For tho some Difference might arise from the grating of the Ear , or the easy insinuating in it , I see not how that could go the length of the Pleasure of Harmony , or Displeasure of Discord ; nor can there another sufficient Reason be given of the Pleasure arising from certain Figures and Colours , and of the Displeasure from others , nor of that great variety of Smells and Tastes , or of the Pleasure that arises from the Touch , beside that Smoothness or Ruggedness , of any pungent Impression . It is a farther degree of God's Bounty , that he gave Man so many Senses , by which he might perceive the Impression of all bodily Objects , and receive Pleasure and Profit by them , and shun Displeasure and Hurt . Food being necessary for the Subsistence of Man , God hath placed three Senses as Sentinels at different distances , warning what Food is convenient or inconvenient for him . The Eye sees ordinarily at the farthest distance , by which at the view his Appetite is moved , the very Brutes at view discern their Food and Physick more exactly than Man , because he hath the use of Reason and Experience ; but many things which cannot be discerned by the Sight , being brought near the Nose will be discerned by the Smell ; and what cannot be so distinguished , will be discerned by the Taste . The Bounty of God hath yet further gratified Man , by variety of Creatures , affecting all his Senses , not only for his Necessity , but for an innumerable variety of Pleasures . There is a several kind of Perfection by the Goodness of God given to Man , in the wonderful Structure of his Body , wherein there is such variety and multitude of Instruments serving for the use of the Soul , that there is nothing in it or of it , but what is befitted to be an Instrument of the Soul , that all the Industry of Physicians till of late , made a very small Progress , by Inference from the sensible Effects of the Body of Man , or by Anatomical Inspection ; and every day there are new Discoveries made , wherein the late Invention of Microscopes helpeth much , discovering these minute Vessels , which are impossible otherwise to be seen ; so that the Psalmist cries out with Admiration , I am fearfully and wonderfully made ! No Man hath yet given any probable account of the Formation of the Body of Man , or other Animals , nor how the Bones do grow in the Womb of her that is with Child . Whence there is a great Check to Man's Presumption , who is so slow in acknowledging a Being superior to himself , and so apt to admire his own Knowledg , as if there were nothing he could not reach , when yet he knows so very little of his own Body . The Comeliness and Beauty of Man's Body is a farther degree of the Bounty of God , which tho it be much marred , hath in some so much remaining , whence it may be considered , how great the Beauty of Man was before the Fall , and shall be yet much more after the Resurrection of the Elect ; for they shall be like unto Christ's glorious Body . It were but a vain Curiosity to inquire what Alteration in Man's Body would be congruous unto that State. The Bounty of God is signally seen in the admirable Union of the Soul and Body , which are two diverse Substances , which can and do subsist apart , and are of the most different Natures , and yet are so firmly united , that the Soul will never desert the Body , were it never so unfirm and crazy , while it can exercise its Faculties by it , and doth so love it , that it feels all things that make Impression upon it , it hath Pleasure in all that befits the Body to be its Instrument , and Grief or Pain on the perception of all that is hurtful to the Body : Yea it apprehends not only that the Grief and Pain , but that the Hurt that causeth it is subjected in the Soul it self , the Excess and Abuse of which makes Men reflecting upon themselves to apprehend themselves much more as a Body , than as a Spirit ; as if the Soul were subordinate to the Rody , and its chief Use were only to enliven and preserve it : And therefore in the sharp Pains , confounding Terrors , or excessive Joys , arising from Sense or Imagination , the Soul can hardly admit of another Thought , by still reflecting upon these ; and therefore sensible Pleasures do divert and seduce the Soul from Objects and Delights which are more spiritual , and sutable to it self , more noble and sublime , the increase or continuance whereof will never breed loathing or lessening of their Pleasure thence arising , as sensible Pleasures do : yet this is not to be imputed to , nor doth it blemish the Goodness of God , in giving sensible Pleasures , which cherish and befit the Mind when rightly used . The Stoical Severity doth not a little reflect upon the Wisdom and Goodness of God. There is no small Debate among the Learned about the Cause of the Union of the Soul and Body , which I am not now to prosecute ; but I cannot so well satisfy my self , as by apprehending that this Union is by an Instinct freely given of God to the Soul , by which it doth so cleave to the Body , and delight in it , that it can never leave it while it is able to serve it , which is not in the Essence of the Soul , tho it be comprehended in the Essence of Man , implying more than a Soul and an organized Body , by which it can receive Impressions , and act accordingly , which an Angelical Spirit can do ; and Experience hath shown that they oft-times have done , acting by a fresh and incorrupted Body , whence the Soul was departed , that it was not discernable from a Man. Yea evil Spirits have frequently possessed living Bodies , and have overacted the Soul contrary to its Inclinations and Attempts , as being a stronger Spirit . When I consider the Strength of Self-love , that is another inavoidable Instinct , or even the fresh and tender Affection of Parents to their Children , having nothing in them to breed Aversion , which no reasoning can overpower ; I have no Hesitation that the Soul is capable of this Instinct , and that it ceaseth not to have a desire to be reunited to the Body , even in its glorious State of Separation ; else the Resurrection should not be a farther Perfection of Glory . Neither do I like the excessive Expressions of the Soul 's being in the Body as in a Prison ; for tho the Soul be more happy when out of the Body , when it is in a sinful State , because a great part of Mens Sins arise from their bodily Affections , whereof Angelical Spirits are not capable , yet that is from Man's Corruption through Sin , and doth nothing derogate the Goodness of God : I do not believe that these Spirits acting a Body have Pleasure or Pain , as Souls have , by the Impressions or Actings through that Body . If it were not for this inavoidable Instinct , would not the Soul prevent the Pains of Torture and Death ? Oft-times with Ignominy and Cruelty , to prevent which , many , not the meanest and ignoblest of Men , have wilfully made their Bodies uncapable to serve their Souls , that they might escape it ; and how many more would , if without that Pain they could flee out of their Bodies ? few would suffer Misery in them , but those who knew and did acknowledg the Trust and Command to preserve them given by God , under an higher Pain than they could suffer by abiding in them . A farther degree of the Goodness of God , is manifested in the other inbred Inclinations , which God hath freely given to the Soul , beside that of cleaving to the Body , which is not by fatal Necessity , seeing the Soul is a separable Substance , and might easily escape from the Body if it could please so to do . Such Principles are the Love to God above all , as being the Soveraign Good , and incomparably most amiable Object ; the Love to Mankind , preferring the Interest of Manking to the Interest of any part of Men , and in most things to Self-interest . Self-love also is a Gift of God , and good in it self when kept within its Bounds , tho by the Corruption of Sin , it is become the Cause of most Evils : Men do either wholly exclude the Love of God and of Mankind , or do exceedingly abate them , and subordinate them to Self-love : For these Affections cannot arise before or without the Perception of their proper Objects . Therefore it is ( that because it is long before the Perception of the Deity or of the common Interest arise in the Soul , during which time Self-love doth wholly and solely possess the Soul , and all its Affections are exercised without Restraint , except what ariseth by the Fear of Chastisement , or the natural or industrious Perception of the Uncomeliness of some extravagant Acts ) that Self-love becomes habitual , and so strong , that when the Perception of God , or the common Interest of Mankind , by the natural Conscience or Instruction is excited , Self-love makes the Soul have a powerful Aversion from these Objects , which would low or restrain it ; so that it can never be kept within Bounds , especially in Subordination to God , without supernatural Grace given by him : It will sooner yield to the Love of a Family , of a Society , of a Country , than to the Love of the common Interest of Mankind ; yet even Heathens have come a great length as to that , but came never to any sutable Proportion of the Love to God , as all their Writings and Actings do manifestly show . There is another general inbred Principle and Inclination in Man , to do that which is congruous to and becoming his Nature , not only to what is essential to him , but to what is superadded by the Divine Benignity , which is more sensibly felt in the Aversion of things which are unbecoming Man , and which all judg to be vicious and vile , except in so far as they have eradicated their inbred Principles , and debauched their Natural Inclinations : so even natural Men love Temperance , Sobriety , Modesty , Meekness , Sincerity , Constancy , Courage and Comeliness ; and those whose Depravation make them love and practise the contrary in themselves , do frequently hate them in others , and never cherish them but when it is to lessen or abolish their own Shame , by making their Vice more common , or that they require the Concourse of others to practise them . Beside these general Principles which require Attention and Ratiocination , God by his Bounty hath imprinted on the Soul of Man special Principles for eminent Cases , which operate like Instincts without necessity of reasoning , as the desire of Happiness , the care to preserve Life , the abhorrence of Cruelty , the desire to relieve the Innocent opprest , Gratitude to Benefactors , Faithfulness to those that do rationally rely and trust , Love to those in Society and Friendship , that especially which is most entire and absolute by Marriage , and the mutual natural Affection of Parents and Children , and of those which are of one Kindred and Blood. The Institution of Marriage was a farther degree of the Bounty of God , appointed in Innocency , that betwixt one Man and one Woman , by the free Choice of both , there should be so intimate a Society and Friendship , as could be no greater , having all their Interests common , perpetual , and most part incommunicable ; that each of them had more Right to , and Enjoyment of all , than when they had them alone , excluding the other : tho the unsutable Choice of some hath marred this Blessing , it diminisheth not the Bounty of God , being by the fault of the Parties , at least is a Judgment for their other Faults , and it was their Interest that this Society was indissolvable even by the Consent of both , but only by Adultery or Desertion , which gave a strong Inducement to compose their Humours , tho naturally discrepant , rather than to be in a continual Disquiet . It was a great Addition to the Happiness of this Conjugal Estate , that there was given them so strong an Inclination of these Imbraces necessary for Posterity , which otherwise have nothing of Comeliness in them ; and Women would never have endured the Trouble and Pain of Child-bearing , if this Affection , and the natural desire of having Children did not over-master them . How great Addition to Adam's Pleasure behoved it to be , when awakening from his Sleep God presented him Eve , the only Creature like to himself , which was the first Glass in which he did behold the Beauty of his own Body as well as hers , who was fitted for him in all things that he could desire , not only passionately loved , but even more passionately loving ; both being endued with the same Principles and Inclinations , and requiring no need of farther Acquaintance than the first View ; both being innocent and void of all Vice , and able to communicate their Thoughts by that Language with which God did endue them without their own Industry , by which they might communicate their Knowledg of God , their Admiration , Confidence and Delight in him , their Love and Reverence to him , and Obsequiousness to his Pleasure in all things , which they knew by the Moral Law written in their Hearts , and which ( it is like ) he did explain and declare unto them , as he did his positive Command of the forbidden Fruit to be a Test of their Obedience , by restraining their Appetite from so pleasant a Fruit ; for which Restraint they had no inbred Inclination , as they had to the Moral Duties , but rather contrary , except his Pleasure and Prohibition : for if he had willed that they should not eat of it , it would certainly have been effectual ; but he did only declare what they might eat , and what they might not eat , and denounced the Punishment if they did eat what was forbidden ; which sufficiently shews , that their forbearing would have been acceptable to him , which was sufficient to lay the strongest Obligation upon them , and yet he expressed the heaviest Penalty if they trangressed , which was implied by their knowledg of his Justice , tho it had not been expressed ; which could not consist with his moving , exciting , or necessitating them to it . Adam whose Knowledg was so great , would not have omitted to plead , that when he pleaded fo weak a ground as the Invitation of his Wife , not that he spared the Soveraignty of God ; for he insinuates a too harsh Reflection against God , not only blaming the Woman , but that she was given of God. It was a farther degree of the Bounty of God , that he had given a mutual Affection between Angels and Men , that their Converse was both profitable and pleasant . By these Principles that God gave Man , he was not only innocent without Vice or Sin , but he was holy , and morally good , till he fell from his Integrity , by disobeying God , and brought Sin into the World : if he then being innocent became sinful , tho he was ripe in his Capacities so soon as he was created , and had the Love of God awakned in him , in so high a degree , having freshly received so great and so high Favours of God , how much more capable behoved his Posterity to be of Defection that were to be born , and live so long an animal Life , unless God had given him a Promise , or declared unto him a Purpose to confirm him and his Posterity , if he had continued to give Proof of his Obedience in his innocent fallible State , as it is commonly believed that the elect Angels were confirmed ? The Bounty of God doth yet further manifest it self , in giving Man the Dominion of all the Creatures in this inferior World , not peculiarly to Adam , as if all Right of the Creatures had been to be derived from him ; but God gave Right to subdue and possess them , which could not be done by Adam , but by Mankind ; and therefore the first Title of Right was the Possession of that which was void and possessed by none , and the Fruits thereof , not only the Profit but the Pleasure of the Creatures , was given chiefly to Man. The variety of Shapes and Colours of Animals , Trees , Herbs , and Fruits , the beautiful Verdure of Trees and Herbs , the various Painture of the Fruits of Trees , of the Flowers and Blossoms of Plants , and of the Feathers of Birds , were of little use to themselves , but of much use to Man , by an innocent Pleasure arising from the Sight of them , leading to the Admiration of the Power , Wisdom and Goodness of God their Author . In which I doubt not that the Angels are Sharers , so that it was not in vain that the Earth brought forth all these things , tho for a long time Man possessed but a small part of it ; for the Wisdom of God could have so ordered , that the Seeds disseminate in Earth and Waters should only spring as Man had use of them . It does not diminish the Bounty of God , that there is a great Inequality in the Perfections of these Creatures , and that some of them bred Horror and Hurt unto Man , because they set off the Lustre of the rest , which otherwise would be less valued ; if we never had Darkness , we would little value Light. The hurtful Creatures are Instruments of God's Justice , and none of them want their peculiar Vertues . It is also the Goodness of God , that the Discovery of the Natures of the Creatures , and all experimental Knowledg hath proceeded from the beginning , and shall to the end encrease , that there might never be wanting a sutable Exercise , Diversion and Delight , to the more ingenious and inquiring Men. The Sun , the Moon and Stars , and all their Courses and Motions , are designed to manifest to Angels , but chiefly to Men , the Majesty and Glory of the Omnipotent Creator , and for the Pleasure and Profit of Men. It is a general Effect of the Bounty of God , that he preserveth all these things in their Existence , Power , Vigor and Action ; but more particularly he preserves Man and Beast , in over-ruling their Inclinations , whereby they shun those things that might destroy them , and attain those that may preserve them . Without God's Preservation no Creature could subsist , nor have any Activity ; For in him we live , and move , and have our Being . God needs no positive Act to destroy any Creature ; if he withdraw his Support , they would return into nothing , out of which they came : Yet I do not think , that Preservation is a continual Creation ; otherwise God should create the Souls of the wicked full of actual Wickedness , and even the damned Spirits in all their Malice : I know not how this Difficulty could be shunned by any , but those who think that Accidents can subsist being separate from Subjects , or transmitted from one Subject to another : Nor could the same Individual be continued , but as every moment one is created , another behoved to be annihilated ; so that all Creatures were deceived of themselves and all others , thinking they were the same , and yet they were an innumerable Multitude of in-coexisting Individuals . Preservation is more properly expressed by a continued Support ; as Creation is an Elevation to Existence from nothing , Preservation is the Support from receding into nothing ; a thing supported will certainly fall if the Support be removed . The Bounty of God is crowned by God's Government of the World , especially of Angels and Men : How unhappy should Man be if they had an Epicurean God , that were not concerned in the Actings of Men , leaving them wholly to themselves ? The Goodness of God extends it self , not only to the Natural Capacities of Men , but to supernatural Powers , as the Gift of Prophecy , of Language not learned , and the Interpretation thereof , and of other miraculous Works , which , in distinction from saving Graces , are called Gifts : These are the Graces whereby God gives the supernatural Faculties of the Regenerate in Conversion , or doth encrease the same thereafter ; yet that Term is otherwise taken , and is extended to a graceful Countenance or Deportment , making the Person having it , to have a special kind of Amiableness : for it is not every Beauty or Comeliness that is esteemed Gracefulness , but that which shews a Nobleness or Excellency of Mind , which therefore is very sutable to Princes , and is frequently attributed to them without sufficient Ground . The highest degree of this Gracefulness is called Majesty , appropriated to Kings ; yea every signal Favour having eminent Effects , is called Grace : whence ariseth the distinction of Gratia gratis data , and Gratia gratum faciens ; upon both accounts the Capacities given in Conversion are called Graces , being freely given , of the greatest Import , and making the Receivers acceptable and lovely to God ; and it is chiefly in respect of these that he takes the Title of Most Gracious God , and thereby also the Converted are called Gracious . MEDITATION XIII . Upon the Truth of God. NExt unto the Goodness of God is his Truth . Nothing can be more evident , than that it is most congruous to , and becoming the Divine Nature to be true ; nor could any thing more inconsistent be imagined , than lying or deceiving in God. The Truth of God is the first Ground-stone of his Creatures Happiness , and if it were not sure , it were impossible to know that they were not in all things deluded , even in the concurring Testimonies of Sense and Reason . No Man could know there were any real thing existent beside himself , nor what or whence himself were . Atheists are come to that height of Impudence , as to pretend that they are the Wits of the World , who will believe nothing but what is certain and evident , and will not believe that there is a God , because they see it not evident , in which they are evidently the grossest Ignorants as well as the most imprudent Fools . Ignorant they are , because they found all their Interest upon an inconsistent Lie , supposing certainty of Knowledg from themselves , when yet they find themselves often deceived ; yea supposing themselves undeceiveable , whereas it is impossible to attain to any certain Rule of Man's Life , without supposing a Deity , abounding in Truth , and which cannot lie or deceive : How could any be sure of any outward Impression of Sense ? for the same Impression may be in the Sense or Brain , not from an extrinsick , but from an intrinsick Cause . Those whose Eyes are vitiated with any unnatural Tincture , think they see all Objects painted with certain Colours , but falsly : Yea the Hypochondriack think they see not only false Colours , but even Bodies and Shapes without any extrinsick Impression . What strange Sounds doth the disordered Ear represent ? Taste and Smell may not only be depraved , but deprived ; how then could Certainty be inferred from Sense , if it were not presupposed , that the Author of Sense were true , and would not deceive , and therefore hath given his reasonable Creatures Understanding distinct from Sense , which can reflect upon its own Apprehensions , and perceive the Condition of the Organs and Medium of Sense , and make use of the concurring Testimonies of other Senses , and the natural self-evident Principles in the Mind , and thereby rest in perfect assurance ? which must explicitly or implicitly rest upon this ground , that God the Author of these Faculties is true , and cannot deceive , and therefore the Creature may securely rest in the Concurrence of them . This is yet more evident in the inbred first Principles of Knowledg , contemplative or practical : How could any certainly believe that these were true , if he did not believe the Truth of God that gave them ? The concurring Testimony of Men through the World could not suffice ; for that Testimony is known by Sense , by Word or Writing : yea , tho one Man could travel through the whole World , and speak with all the Persons in it , that were yet by Sense , which needs those inbred Principles of Reason to secure it against Error , there could no more be firmly concluded , than that these Notions being common among People that keep no Intercouse , they cannot be from Men , but from a superior Cause , which yet would not conclude if that Cause were not infallible , which could neither be deceived nor deceive . As the Truth of God is a necessary Foundation of the Certainty of natural Knowledg , it must be no less necessary for the Certainty of revealed Knowledg : For if God could lie or deceive , how were it possible to know the truth of Revelations , and distinguish them from the Illusions of Devils or Men ? not from Miracles , which might be from God's Omnipotence , and could not conclude without his Veracity ; not from the Assertion of the greatest Apostle , and most glorious Angel : For Paul saith , If we , or an Angel from Heaven shall preach another Gospel to you , let him be accursed : which necessarily implies , that if a contrary Doctrine were preach'd from God , it behoved to overturn his Veracity ; for otherwise the posterior Testimony of Paul , or of an Angel , would be derogatory and preferable to the prior . It were not possible to know that God were Holy , Benign , Just , Merciful , Faithful , Wise and Soveraign , if he were not absolutely true ; for it is clear that these could not be believed , because God said it , if he were not unchangeably true : nor could any part of his Holiness or Godlikeness be believed without believing that he is true , there being nothing more sutable to the Deity than Truth , which being surely believed , all his other Perfections must be believed , because God that cannot lie , hath declared them by Reason and Revelation . I am not moved with that Objection against the Apostle's Assertion , that God altered the Constitution and Order of the Jewish Church , and why might be not then without incroaching upon his Veracity alter the Christian Church ? The Reason is clear , because in the Christian Religion it is a chief part , that there is no Name given under Heaven by which Salvation can come , but by the Name of Jesus , and that there is never another way to be accepted or expected , tho by the Annunciation of an Angel from Heaven ; this was never said of the Jewish Oeconomy . The Truth of God being so fundamentally necessary to be believed , God in his Wisdom and Goodness hath given the strongest Evidences of it . There can be nothing more contrary to the Principles of natural Light , than to imagine a lying or deceiving God. There is nothing so powerfully and peremptorily asserted in the Scripture as the Truth of God , who is called the God of Truth , and Christ calleth himself the Truth in abstracto . In the Character and Description God gives of himself to Moses , he declareth himself merciful and gracious , long-suffering , and abundant in Goodness and Truth ; and he is a God full of Compassion , and gracious , long-suffering and plenteous in Mercy and Truth ; his Mercy is everlasting , and his Truth endureth to all Generations . Seldom is the Truth of God mentioned but with his Mercy ; for Mercy could be of no moment if God's Truth were not absolutely sure : By Mercy and Truth Iniquity is purged , saith Solomon ; and Mercy and Truth preserve the King. God's Word is frequently called the Word of Truth . But that which is most signal to convince us of the Truth of God , is that he declareth , it is impossible for God to lie . Truth doth import , 1. The Conformity between the Signs instituted to express Thoughts , and the Thoughts whether these Signs be by Word or Writ , or by other Signs , as beckning with the Hand or the Head , or the raising a pleasant Aspect in the Countenance to signify Assent , Approbation , or Acceptance , which is more properly called Sincerity , and Truth by such Signs is called Veracity . Truth doth also extend to the Conformity between the Thoughts and the Objects thereof , and so Truth is said to be in the Heart ; and to the Conformity of Words spoken or written , or other Signs unto things signified , tho not conform to the Thoughts or Judgment of him that expresseth them ; so there may be Veracity without Verity , when Words are conform to the Judgment of him that speaketh , but not to the thing signified , yet both may concur with design to seduce , or lead into Error , or evil Practice , when the Premises are expressed , and the Conclusion is left to the Hearer , whose Principles or Opinions are known , that thence they would infer a wrong and inconsequent Conclusion ; which when done with design to seduce is no less Deceit , than when a consequent Conclusion is inferred from false Grounds : But it is no deceit to express Truth for good Ends , tho the Speaker may know that the Hearers will make bad use of it , unless the Speaker be obliged not to suffer the Hearer to make that use . Deception also may be without Words or Signs signifying Thoughts , as when a tempting Object is brought unto the Sense , Mind or Memory , with design to tempt or seduce . In all these ways God is perfectly true , he never expresseth Words or Signs but such as are both conform to his Thoughts , and the thing signified ; he never designs to deceive by any Words or Signs , nor doth he tempt by these or any other Objects represented : for God can neither tempt , nor be tempted to Evil ; he may represent Objects to prove the Firmness and Faithfulness of his Creatures , but with the Temptation he giveth always Strength , either effectual , or at least sufficient to escape : He made the forbidden Fruit very pleasant to the Eye , and it is like to the Smell also , which being appointed a Badg of Man's Obedience to God's Will alone , it could not reach the End , if it were altogether indifferent ; but it was just and fit that it should have a contrary Excitation in the Sense , which might be over-ruled by a more powerful Inclination of the Mind , but requiring Attention and Diligence to keep that Principle of the Mind in remembrance , thereby to over-rule the Incitation of the Sense . Therefore it may warrantably be thought , that the forbidden Fruit was more pleasant than any other in the Garden ; for it was an unsutable sign of Affection and Obedience unto God , if God had forbidden the eating of the Fruit upon the one side of the Tree , and allowed the eating of it on the other . Circumcision and the most of the Jewish Rites were of the like nature , and had all a great Contrariety to the Pleasure of Sense : Yea , tho God permitted Satan to tempt to the eating of the Fruit , not only from the Pleasure of Sense , but from a false Expectation of greater Wisdom , there was a Principle in the Mind fully sufficient to resist both , that God could not be envious , and that there could be no Advantage to transgress his Command ; and therefore tho God foreknew the Event , he was not nccessory to the Transgression , nor put any necessity upon the Man or Woman to commit it , and therefore did justly and severely punish them both ; nor did they even by their after-thoughts plead , that the Temptation was insuperable , and that they had not sufficiency of Strength to resist it , tho they omitted not very insufficient Excuses . There is no ground to stumble at the Prophet Jeremiah's Saying , Thou hast deceived me , and I was deceived ; nor the words of the same Prophet saying , Ah! Lord God! surely thou hast greatly deceived this People , and Jerusalem , saying , Ye shall have Peace , whereas the Sword reacheth unto the Soul ; which are no more than the weak Rovings of Saints in the Extasy of Trouble . Such as were many of Job's Expressions , and David's saying , That in vain had be washed his Hands in Innocence , when he saw the Prosperity of the wicked . It is evident , that God never said to Jerusalem , Ye shall have Peace , simply , but if ye follow the Paths of Peace ; and so there was no Inconsistency with the Event , that the Sword reached unto the Soul , seeing they followed not the ways of Peace . Neither doth the Parabolical Representation of Micah the Prophet , That the Lord said , Who shall entice Ahab , that he may go up and fall at Ramoth Gilead ? And when a Spirit said , He would go out and be a lying Spirit in the Mouth of Ahab's Prophets ; and the Lord said , thou shalt entice him , and thou shalt also prevail : Now therefore behold the Lord hath put a lying Spirit in the Mouth of Ahab's Prophets . These and the like Expressions , such as God's hardening Mens Hearts , must be understood according to the Analogy of Faith , in Consistency with the infinite Perfections of God ; and they are elsewhere explicated in Scripture , that the wicked harden their own Hearts , and that God giveth Men up ( who have refused the Offer and Means of Grace ) to follow their own Ways , and unto strong Delusions , to believe Lies , because they received not the Truth in Love : and therefore they can be attributed no other way to God , than that they cannot be without his Permission , and his permissive Will and Decree , and his over-ruling Providence , bringing Good out of Evil. Some very learned have held Truth not to be distinct from Goodness or Bounty , but a Branch of it ; and where that is not to be used , Lies may be used , as well as Stratagems against Enemies : If this were true , it were not impossible for God to lie , but Truth is a Perfection wholly distinct from Bounty and from Justice , and is rather a Point of Decency . How unbecoming were it and incongruous to the infinitely blessed and glorious God to express a Lie ? For Creatures may be blameless in expressing Words not conformed to the thing signified , which is not a Lie , because not disconform to their own Judgment ; but the Omniscient God can never use Expressions disconform to the things signified , but they must also be disconform to his own Thoughts . I know there are too many , who to uphold their Philosophick Notions , do suppose that God in the Scripture speaketh many things according to the vulgar Errors of Men , and not according to the Truth of the things signified ; which is a gross Error , derogatory to the Truth of God , and to be abhorred , tho there were no other evil Consequence , but there be many : For instance , a way is thence opened to innumerable Errors , which when redargued by Expressions in Scripture , though they be proper and plain , yet there is still an Evasion , that these are but spoken according to the vulgar Error and Prepossession of Men ; which in some things they think evident , and take the Authority to extend to the like , so far as they please , neither is there any Evidence or Rule in Scripture where to stop . God useth figurative and parabolical Speeches , but never any Falshood is spoken by the Motion of his Spirit . I admired and abhorred to see a Professor of Divinity in a Treatise heap up so many places of Scripture , and of so great moment , as spoken by erroneous Prepossession of Men , but not true and conform to the things signified , which yet may easily be answered . God speaketh often to Man's Capacity as to the Manner , but never untrue the Matter . Kings and States may infer Good from the false Prepossessions of People , which they presuppose , but do not assent to , or approve , at least should not , tho they may suppress their Disapprobation : Who should then imagine that God would approve false Opinions , to infer true , unless they were related , not as his Opinions , but expressed as theirs ? It may be doubted , whether God's Truth be wholly his Moral Perfection , or if partly Natural , which I do not inquire out of Curiosity , but thereby to know what is the Moral Duty of Men as to Truth , which is a part of God's Image , and to be regulated according to the Divine Pattern . The Conformity of God's Thoughts to things extrinsick , is rather to be understood a Conformity of these things to God's Thoughts , than of his Thoughts to these things , as the Impression is conform to the Seal , not the Seal to the Impression . A Conformity to any thing imports a Priority and Preference of that to which the other is conform , yet there is a likeness betwixt both ; and therefore the Truth of God's Thoughts is better expressed by a Conformity with things , than to things : Yet God's Thoughts are conform to his Natural Perfections , which in the Order of Nature are prior to his Thoughts of them ; but his voluntary or moral Perfections are in the Order of Nature posterior to his Thoughts , for he chooses them because he knows them to be congruous to his Natural Perfections , as being comprehended in his Godlikeness or Holiness . The Truth of God's Thoughts is incommunicable to Creatures , whose Thoughts are only true , because conform to the things thought of . Therefore the Truth of God's Thoughts as to the things signified , is Natural , not a Moral Perfection , more than is his Knowledg or his Will. Whence I conceive the Conformity of Creatures Thoughts to Things is a Natural not a Moral Perfection , and therefore Errors in them are not simply by that Disconformity Sins : For I know no ground to believe that the Angels are not capable of Mistakes of Things not necessary to be known or believed ; but erroneous Thoughts are only sinful by a supervening Command , to have such Thoughts as are necessary for Holiness ; and so Mens Thoughts contrary to the Divine Perfections , and contrary to the Dependence and Duty of Creatures , are not only false , but injurious . Inadvertance or Mistake in this Point , hath bred many sharp Debates and Divisions among the more Judicious , and much Disquiet to the Godly of lesser Capacity , apprehending every Error in their Judgment to be a Sin , wherein they have stumbled much upon the frequent Expressions in Scripture containing so high Elogies of the Truth , for which weare bidden to contend , not adverting that by the Truth is not meant every Truth , but the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of Excellency , the Truth , which makes us free , which surely is not every Truth , but the Truths requisite for Holiness and Happiness . I am perswaded there are no Errors so pernicious as those which give an unamiable Aspect of God , and his Divine Perfections , hindering or abating the Admiration , Delight and Trust in him , and Obsequiousness to his Pleasure . The Truth of God is oft-times attributed to the Performances of his Promises , as it is also unto the Promises of Creatures ; but the Obligement to Performance doth not depend upon the Truth of the Promise , but from Justice arising from the Promise made , which obligeth ; tho there were not a Purpose to perform , yet there is a Truth in Promises when they are conform to the Thoughts , and Purpose to do , as they say who make them . I adore and bless thee , O God of Truth ! whose Expressions can never be disconform to thy Thoughts , or to the things expressed , who never canst delude or deceive thy Rational Creatures , not by any fatal Necessity , but because with unalterable Certainty , as sure as the strongest Necessity , thou wilt ever be true and sincere ; and fore I may safely and securely rest upon all that thou hast proposed , purposed , or promised ; for Heaven and Earth may pass away , but one Iota of thy blessed Will shall never pass unfulfilled . I know there have been great Thoughts of Heart upon God's general Commands , Perswasions , and Expostulations to Faith and Holiness , how these could be sincere , when God knew that they would not be effectual ; and that it was not in the Creatures Power to make them effectual : which is not proper to be cleared here , but will be clear by the right understanding of the Oeconomy of God's Dispensations towards Men. I shall only now say , that a Physician may sincerely intreat and expostulate with a Patient to admit of a Cure for a Wound otherwise incurable , which he wilfully refuses to admit , tho he knew that the Patient himself is not able to cure himself , and that no other Physician can come in time to do it : Nor do I think that ever God did send his Gospel to a People , where he knew that all would be absolute Rejecters of it , or of the Offers made in it . MEDITATION XIV . Upon the Justice of God. BEside that Goodness of God , which is absolute and boundless , presupposing nothing in Creatures , as the Consideration or special Occasion of it , I perceive there is a Goodness of God which hath a special occasion in his Creatures , and keeps an exact Proportion with the Actings of Rational Creatures ; which is the Goodness of Remuneration or Reward , which is essentially different from the former , and is remunerative Justice , which cannot be distinctly understood alone without considering the punitive Justice of God ; and therefore I apply my Thoughts to the Justice of God , which in the natural Order falls nearest to his Goodness and Truth : For Mercy presupposeth Misery incurr'd by Justice , and Faithfulness is the ultimate Attribute relative to Rational Creatures : Wisdom and Dominion reach all Creatures . Nothing is more necessary to Rational Creatures than the distinct Knowledg of God's Justice , which is the Pattern of their own Justice , and is necessary to have right Affections towards God. I may doubt or be ignorant of some Acts of the Divine Dispensations that have natural Evil in them , whether they be Acts of Goodness or not , or whether Acts of Soveraignty or not , without Blame ; but I am sure they cannot be without Justice . I doubt not but the damned Spirits are convinced of God's Justice in their own Damnation ; their Temptation was not about the Justice , but the Goodness of God ; they were not content with , nor abode in the Station wherein God placed them : Satan did on the same ground tempt Adam , as if God envied Man's Good , by hindering him to eat that Fruit that would make him wise like God. I know not whether the inbred Principle of God's Mercy was in Man before the Fall , but I doubt nothing that it was in all Mankind after . There is a greater Indifferency in God , in giving Mercy , than in doing Justice ; He hath Mercy on whom he will have Mercy : he never said so of Justice , he hath acknowledged himself Debtor , and obliged by Justice . Mercy is of the most eminent Bounty , which not only punisheth not where Punishment is deserved , but provides a Mediator to satisfy Justice . Justice is diversly understood , sometimes for all the Acts of Godliness and Morality , even for some Acts indifferent ; as when any exact that which is due to them , they are said to do justly , tho more properly that they do not unjustly , for they are not always obliged to exact what is due , they may forbear it , they may forgive it . That Justice which comprehends Godliness and Morality , is therefore called universal Justice ; but the Justice here proposed is not of that Extent , but is called particular or special Justice . I know the Justice of God by the Light of Nature , from an inbred Principle of the natural Conscience , shewing me that I ought to be just : Justice is implied in the Conception of a Deity . It would be an evident Inconsistency to apprehend an unjust God. I may fortify my Perswasion of God's Justice , because he hath given me a natural Evidence that I ought to be just , and therefore it must be pleasing to him , therefore it must be in himself ; but I do not think that the Knowledg of the Justice of God , or God's other positive Perfections , are to be inferred from the infinite Extension of ours ; for Truth is precise , and hath no degrees : Justice implies Proportion , and it cannot be said that God's Rewards are infinite in the way of Justice ; and his vindictive Justice is only infinite in time , by Accident , because the Creature is never able to expiate the infinite Aversion God hath against Sin ; yet the Mediator did expiate it in a short Life , by the Value more than by the Weight of his Sufferings ; for Weight can no more be infinite than Bulk . Tho all the Damned be eternally punished , yet not equally , because there is not equal Strength to bear , and more atrocious Guilt to punish ; It shall be more tolerable for Sodom and Gomorrah , than for Capernaum . Nothing is more evident to Man than Justice , that is of so universal use to Man : His earliest rational Thoughts are not to do Wrong , or to hurt any innocent Rational Creature ; the opposite of which he accounteth Right , and Justice is called Righteousness . The first Apprehension of God is , that there is an universal Terror in the Mind of Man upon account of evil Resolutions , or evil Deeds , tho it were impossible for any Creature to know them ; so that it is not from the Fear of Man , nor is it a groundless childish Terror , for the wiser that Men grow , it doth the more increase ; from whence there is an inevitable and immediate Consequence , that there is some Power superior to Man , that can and will punish wicked Deeds and Purposes . Man could not live in the World , or converse with Man , if he had not the natural knowledg of Justice ; he could neither know what he ought to give , nor what he ought to crave , what he should encourage , nor what he should discourage . But I bless God , that to the Twilight of Nature he hath given to his Church the Meridian Light of Revelation . The Biass of Self-love would easily pervert the natural Principle of Justice , if God did not hem it in , and set its Bounds by Revelation , yet habitual Perverseness breaks over all . There are three kinds of Justice , Attributive , Distributive and Contributive , or Judicial . Attributive Justice is the giving to every rational Being that which is their own , by allowing them to enjoy whatsoever they have that is their own , by giving them that which is their own , but is not enjoyed and possessed by them ; under which are comprehended all Obligations to do or perform , whether by Paction or Promise , or by Law of a superior Power . So Justice requires that we should deliver to the Owner that which is his own , and in our Power , tho we neither had it from him nor had promised so to do ; much more ought we to restore that which we had from him , the same Individual if we can , at least the equivalent , whether it were by Injury we took it from him , or otherwise . This kind of Justice is commonly called Commutative Justice , because it is chiefly exercised in exchanging of Deeds and Things ; but the Term is too narrow to express the Thing , therefore it is better called Attributive Justice , a chief Branch whereof is the allowing others to enjoy their own without Molestation ; which is properly expressed by Innocence , that is , doing them no Hurt , neither in this nor in the performance of Promises , when there is no other Cause ; or even in restoring the Goods of others , is there any thing of Commutation . The second kind of Justice is called Distributive , consisting in the Distribution of Rewards or Punishments , proportioned to deserving Good or Evil ; here it cannot be said that there is given to any that which is their own , but that which they merit or deserve ; this consists with Attributive Justice , but is not performed by it : He that injures by taking away , or troubling a Man in the Enjoyment of his own , is not thereby freed by Restitution , or Reparation , but he deserveth also Punishment : Restitution or Reparation is the only Interest of the Injured ; but Punishment is only by God , immediately , or by his Warrant and Command ; Vengeance is mine , and I will repay , saith the Lord. Distributive Justice is in some way the Duty of all Men , tho they be not invested with any Judicial Authority , as Fathers of Families , or Rulers of Civil Societies : there is a Debt in it , but not always to the Party on whom it is exercised , tho oft-times it be so ; a Reward may be claimed in Justice by the Person meriting , a Punishment may also be claimed . We may warrantably pray that God would not cease to be a Corrector , as well as an Instructer , and that he would not give us up to our selves : Children may desire the like of Parents , Servants of Masters , People of Rulers , tho the particular manner and the measure be frequently shunned by Self-love : Nor are Men to demand Justice against themselves , as to Life and Fame , which they are obliged to preserve , and not to reveal against them that which God hath left secret ; but there is always a Debt to God in Distributive Justice , for Men are not so obliged in Acts of Benignity , as in Acts of Justice : Liberality in giving or forgiving that which is not due to the Party , is not so obliging even as to God , as his Justice . The third kind of Justice is Judicial , that is only to be performed by those who have not only Power to judg , but do proceed in the way of Judgment , whereby it is distinguished from Distributive Justice strictly taken : Judges do distribute Punishments according to Merit , and Rewards also , as they are able , according to the Merit of the Parties ; and in most Cases of Distributive Justice , private Persons are relieved , and are liable to no Debt even to God , in so far as he hath devolved the sole Power upon Civil Judges : Before these were constituted , every Man was obliged to reward and punish as he had Ability and Opportunity . The Command of God immediately after the Deluge , Whosoever sheds Man's Blood , by Man shall his Blood be shed , is not a Prediction , for then it had not been true , but is a Precept , not directed to Civil Judges , for then there were none , nor to Fathers , tho they were ; but Man is as large in the one part of the Precept as in the other : It is not said , whosoever sheds Man's Blood , by that Man or his Relation his Blood shall be shed ; for he that 's killed or disabled cannot shed his Blood who did it ; nor ought he to be Judg or Avenger of it , where another can be had , which is the Prerogative of God alone . Men may defend themselves against Injury , which is not by Distributive or Judicial Justice , but by the Obligation they owe to God to preserve these Lives whereof he alone is Master ; but they may not avenge themselves without a Judg , knowing the Evidence of the Fact , tho he be not a Civil Judg , having an Authoritative Superiority , Kings and States ought not to be both Judges and Parties where others can be had ; but before they enter in War , they ought to demand Satisfaction , and give sufficient Evidence of the Fact , and not decline Arbitriment , where an indifferent Judg can be found ; nor do they judg their own Cause against their Subjects , but by Judges , tho constituted by themselves , yet sworn to do Justice between them and their Subjects without respect of Parties , not only in their Civil Rights , but in Crimes and Injuries against themselves . It is by this kind of Justice that Princes and States interpose between their Neighbours entering in War , where no Arbitration hath preceded , and they cannot justly concur with the injured without a preceding Judgment ; for it would choak Humanity , to think that they might kill Men by implicit Faith or Report , much less by Kindness or Contract . By this Justice Men are not only obliged to act as Judges , but as Witnesses , by giving their own Testimonies , or any Evidence they have , or can cause any in their Power to give : Avenge not your selves is not with a Restriction to private Persons ; Vengeance is God's , and can only be done by himself , or by his Warrant . I know the Perverseness and even Inadvertance of Men , make them run upon their Adversary , to give themselves that great , but inhuman Pleasure of Revenge , not so much delighting in Justice , as in the Misery of the Injurer ; yet the Mighty God hath not only said , but sworn , That he delights not in the Death of a Sinner . When I consider these Branches of Justice , as they are in God , I perceive great Difference in them as they are in Men , who by Attributive Justice may take nothing from any Man that is his own , except in the way of Punishment for a just Cause : but as to God all Mens Goods , Honour , Freedom , and even their Lives , are but precarious during God's Pleasure , and as the Peculia of Children or Servants ; and therefore it is no Injustice in God to take them away , or to transfer the Right of them to any other . The Israulites not restoring those things that they had borrowed from the Egyptians at their Departure , was no Stealth or Injury , because they did it by God's Warrant . It is more questionable whether it was congruous to God to have taken away the Life of his innocent Rational Creatures , by Annihilation , or by Death ; wherein I do incline to the Negative : For I see not how it can consist with the Happiness of any Creature , if it have not Certainty of its blessed State : But I think also that the assurance of the Continuance thereof , is not from God's Justice , but from his Bounty , especially from his Faithfulness . There is nothing revealed of any Promise made to the Angels , and yet there is no doubt of their full assurance not to be annihilated , and it is hard to conceive how their Life can be otherwise taken away ; nor do I know whether there was such a Promise made to Man in Innocency ; for tho Death was threatened upon his Disobedience , the assurance of the perpetuity of Life did not thence necessarily follow : But innocent Angels and Men had sufficient ground to have full Trust in God , that if they offended him not , he would never destroy them , tho not from his Promise , for that had been by his Justice ; but I am far clearer that God's Justice could not permit that he should torment his innocent Creatures , or make them miserable . I know some think that by his Soveraignty he might torment his innocent Rational Creatures , as having more Power over them than the Potter over his Clay , to make Vessels of Honour or Dishonour of them ; but I have cleared my Mind as to that Point , that by the Vessels of Honour or Dishonour , are not meant the happy and miserable , but his free giving of Grace , by which they become honourable , or his permitting them to harden their Hearts , by which they become dishonourable ; for that is said in Answer to an Objection , Why doth God find fault with Men that their Hearts are hardened , for who hath resisted his Will ? Finding of fault cannot relate to innocent Misery . I know some are puzzled to extricate themselves as to God's Command to Abraham to sacrifice his Son Isaac : I see no Difficulty in the Case as to God's Justice ; for tho Isaac had been sacrificed , God could have restored him to Life , and so fulfilled his Promise , That in Isaac all Nations should be blessed . I conceive the Difficulty lies as to God's Unchangeableness , who hath never changed any Law of Nature that he wrote in Man's Heart ; but Abraham's killing and sacrificing his own Son without a deserving Crime , is inconsistent with the Law of Man's Nature : But there was no certain ground for Abraham to conclude that his Son would be sacrificed , but only that God did prove his Obedience , who by an implicit Faith ( which is only due to God ) was obliged to proceed till he was stopped ; tho he could not know how that Act could consist with the Law of Nature , yet he might still hope for a Reprieve , even when he lifted the Knife to give the fatal Blow , as the Event shewed : and I take this to be the best Instance of God's voluntas signi , where there is not voluntas beneplaciti ; for here there was a presumed Will , or rather a Presumption of the Will of God from his Command , but it admitted a contrary Probation , the Voice from Heaven having warranted him to hold his Hand : This is also a clear Evidence that God does not always will to operate what he does command ; for his Will can never want its Effect , tho oft his Command doth , the Intent whereof is to oblige the Creature , and shew it its Duty . I know some think they cannot enough exalt God's Soveraignty , if they admit any thing right but by his Will ; but they should remember that he is so Soveraign , as he is also Just , Bountiful and Faithful . They do too much detract from the Loveliness of God , that plead for him , as Courtiers for their Masters , who love not to hear , or give another Cause of their Commands , but Such is our Pleasure . God's Promises do certainly infer his Attributive Justice to perform , and yet what he performs may well be accounted a free Gift , because before his Promise he was not only free , but indifferent ; but having promised , he is not indifferent as to Performance . The Performance of God's Promise is attributed oft-times to his Faithfulness , or to his Bounty ; but to speak accurately , it is only to be referred to his Justice : For after the manner of Men it is said , That God is faithful who hath promised ; where both Faithfulness and a Promise are joined : So God may promise that which his Justice would require without a Promise , as he does also to confirm Men , not only promise , but sometimes swear to perform . Commutative Justice is not competent to God ; For who hath given to him that he should repay ? Yet such is his gracious Condescension to Men , that he hath frequently entered with them in Covenant , the most excellent of which is the Covenant of Grace , which yet cannot be called commutative , as if God's part and Man's part were the mutual Causes ; every converted Man enters in the Covenant of Grace by his Consent to God's offer of Grace . But the freest Grant requires Acceptance , when by way of Offer , in which it differs from an absolute Gift , which is effectual , if it be not rejected , but Man's Acceptance or Consent is also by the Gift and Grace of God. The Distributive Justice of God consists in the distribution of Rewards and Punishments , and hence it is divided into Premiative and Punitive Justice , both are exactly proportioned to the occasion to which God's Holiness directs it self , which is called the deserving or meritorious Cause , no other way than as an occasion comes in among Causes , when a merciful Man sees a miserable , lie hath Compassion and helps him : Could this Miser boast that his Misery is the cause of the Mercy ? No , it was indeed the occasion of it , but the Man's Mercifulness was the Cause : So it is in God's Justice , tho Mankind were like the Beasts of the Field , and the Fish of the Sea , devouring each other , it could not reach God , but it is the Congruity of his glorious Nature , which is the cause why he rewards the Good , and punisheth the Evil. All Christians agree , that God's Punitive Justice is adjusted to desert or merit , but some have been so impudent , as to claim eternal Happiness by their own Merit , and that God could not be just , if he did not give it , not by his Promise , nor for Christ's Merit alone , as only taking away Punishment , but they think the Reward is from their own Merit . Others have so much abhorred this that they have run to the other Extream , holding that all Rewards are absolutely , free without any thing of Justice ; so that God should only have Punitive , and not Premiative Justice , as Man's Condition now standeth after the Fall : And that if Man had not fallen he had by his Merit been translated into the Heavenly Estate , not by God's Promise , or by his Bounty , but by his Premiative Justice ; but that now Man having fallen , nothing belongs to him by the Premiative Justice of God. There are many and great Authorities of Learned Men on all hands in this matter ; but when I look up to God , and make use of the Light of Scripture and Reason he hath given me , I cannot assent to either of these Extreams , when I consider that God hath with so strong an Asseveration declared , Verily there is a Reward for the Righteous ; to whom he faith also , That it is just with God to give Tribulation to them that trouble you , and to give to you that are troubled Peace with us , and that God is not unrighteous to forget their Labour of Love ; yet these Righteous were not Innocents . I am not moved with that Argument , That all sinful Men even when regenerated do deserve eternal Damnation , tho for Christ's sake it be forgiven ; and therefore if any thing they could do could deserve Good from God , they forfeit that by their deserving Death ; for one may as well withhold from an Enemy that which was due , as take from him that which was his own : But when I consider that Christ hath by his Merit through the Covenant of Grace procured a full Pardon of all the Sins of the Regenerate through Repentance and Faith , both the Similitude and the Reason of it fail ; for he hath taken away the Enmity , and hath made Reconciliation , whereby the Justified become not only Servants , but Sons , Heirs and Coheirs with Christ of Glory . I am far from fancying that any meer Creature doth , or could deserve the Glory of Heaven , no not Adam , tho he had continued innocent , nor the most glorious Seraphim . The Angels were created in the state of Celestial Glory , which was by God's free Bounty ; they could pretend no Merit for deserving that Glory that they had at the first instant of their Being ; nor do I believe that their Consirmation and Assurance is an Act granted by God of rewarding Justice , but of free Bounty , it being so high an Advancement from a fallible to an infallible State , which the best of their Service could not deserve . It was congruous to the Freedom of God , and the Dependance of his Creatures , and his Dominion and Government of them , that they should all be capable of Rewards and Punishments , and be ruled by the righteous Laws of God , and that therefore they should be in a labile Estate ; and even in that Estate God did reward the Improvement of their Natural Capacities , by adding farther degrees to them of their Love to him and Joy in him , which crowns their Happiness : but his Promise , or the Manifestation of his Purpose , that if during their Trial they were faithful in that fallible Estate , he would never suffer them to fall . I do not doubt that they acknowledg it as his free Bounty , and even in that confirmed Estate their Perfections can never be so great but they can be increased , and therefore there is still place for God's Premiative Justice . If then the Angels have the Celestial Glory without Merit , by meer Bounty , and yet God by his Premiative Justice is still adding to their Perfections , which is clearly revealed by the Fall of the evil Angels , and that these that stood are declared to be the elect Angels , ( whence all I have said will follow ) could Man , tho innocent , pretend by Merit and Justice , to arrogate more to himself than the Angels ? He was created innocent , able to have so continued , but in all Perfections far inferiour to the Angels . In his fallible Estate he was capable of God's rewarding Justice , as were the Angels in the like Estate before Confirmation : But could he have deserved Confirmation and Exaltation , from an Animal to an Angelical , from an Earthly to an Heavenly State ? At Man's Creation God had promised him Immortality , not by his Nature , for his Body was fragile , and might by second Causes have been rendered unserviceable to his Soul , but only by God's Providence , he behoved to eat , drink , sleep , rost . We have no ground to believe that his Children so soon as they were born needed not his Care and Trouble , tho they had been as perfect as Christ in the State of his Infancy : Can it be thought that Man by his Merit could deserve Celestial Glory and Confirmation , freeing him from the hazard of falling in Sin , or losing that blessed State by Mortality or Annihilation ? and yet there is no ground to doubt , that as the Angels were confirmed after their Trial , so would Men have been , which with the Immortality God had promised , he lost , and became mortal and miserable by eating the forbidden Fruit. Whence there is enough to satisfy the Consciences of Men , of God's Dispensation in suffering Adam to fall , whereby neither he nor any of his Posterity , could ever by themselves recover that blessed Estate which he had lost to himself and them by his Fall ; albeit they could not conceive how God could eternally torment all his Posterity for his Sin , tho they had none of their own : But blessed be God that Christ was separate from Sin unto the end , and became the second Adam , expiating Sin , and procuring for the Elect that Blessedness which through Adam's Fall they had lost . How unreasonable then and odious must the Meritmongers of Rome be , who not only hold that sinful Men acquire Heaven by their Merits , but that they have so great store of Works of Supererrogation , to which they were forced to flee , when the horrid Grossness of the Pope's setting to Sale Indulgences for Money , through most of the Dominions of his Obedience , had awakened a great part of the World , to see that it was impossible he could be Christ's Vicar on Earth , but rather the Antichrist ? There was no Evasion with any pretence , but that there was a Treasure of the Supererrogatory Merits of the Saints , whereof the Pope was the sole Dispenser ; and yet tho that Treasure was not pretended to be infinite and inexhaustable , the Popes neither knew what was the measure of it , nor how much was exhausted , and how much remained , or if any thing at all ; for there was no Record kept of what Indulgences were given out , or how much they needed that got them , nor could there be , seeing the Indulgences were not given by the Popes immediately and upon trial , but were gifted and farmed to his Emissaries , who were the vilest of Men , who rendered that Religion absolutely ridiculous . I pity the deceived Multitude of that Synagogue , but I abhor their chief Leaders , and without the breach of Charity , I think I may safely say , that many of them must be convinced of gross Errors in that Church , but cannot acknowledg them because of the Canons already made , unless therewith they quit Infallibilty , which is the Pillar and Ground of their Faith. God's Punitive Justice has not escaped dangerous Errors , not only from those who make all God's Laws to be only obliging by his Will , so that he may not only dispense with them without any Punishment , but may abrogate them , ( of which I have cleared my self before in meditating upon his Holiness ) but from those that think his Justice requires no exact Proportion between the Crime and the Punishment , but that it is meerly Arbitrary , that God might have accepted the Sacrifice of a Lamb for the greatest Sin , or the Penance that Men inflict upon themselves ; and that the Mosaical Sacrifices did expiate Sin of themselves , not as Types of the only one satisfying Sacrifice of Christ. I am convinced that the very Nature of the Justice of God imports an exact Proportion of Rewards and Punishments to the Objects of them , and that therein God's Justice differs from the Justice of Man , who neither can know the exact Proportion , nor can adjust a Punishment to expiate any Sin. Mens Justice in Punishments are not to satisfy Justice , or to expiate Crimes past , but to prevent and suppress them for time to come ; and therefore they become unjust and cruel , by applying Arbitrary Punishments more than are needful to suppress the Crimes : but God perfectly knows the just Proportion of Rewards and Punishments , and he hath not that Indifferency in applying them as he hath in his Acts of Bounty : Sin is so opposite and so odious to God , that his Aversion to it is infinite , and therefore it cannot be expiated but by a Punishment infinite in Value ; and therefore in the Damned , Punishment is only eternal , because in no Time the finite Natures of Creatures can bear an infinite Punishment . The Sins of the Elect are expiated by the Sufferings of Christ , which were short in Time , but infinite in Value , because of the Dignity of the Person that suffered ; yet God having denounced the Wages of Sin to be Death , both by the Separation of the Soul and Body , and by the Separation of both from the Joy arising from God's Countenance , Justice required that the Mediator should suffer both , tho but for a short time , in his Agony in the Garden , and on the Cross , when innocent Nature made him cry out in the one , that if it were possible that Cup might be removed , yet with voluntary Submission ; and in the other when he said , My God! My God! why hast thou forsaken me ? They must be strangely deluded , that attribute that Cry to the Pains or Sense of Death ; for therein he should have been exceeded by innumerable Martyrs , none of which cried that they were forsaken of God ; and many have triumphed over their Tormentors , and have sung in the midst of the Flames . I think they are both bold and ignorant , who presume to assert , that any Suffering of Christ without Death had been sufficient to expiate the Sins of the Elect : None but God can know the just Punishment of Sin. Common Reason may assure that God would not afflict his innocent Son in vain , but Revelation putteth it beyond doubt by the Apostle's arguing against the Possibility of Salvation by Works of the Law , saying , If Righteousness come by the Law , then Christ is dead in vain . It is necessarily understood , as in all such Arguments , but that is impossible , that Christ should have died in vain ; nor would it conclude if by dying in vain were understood dying to no purpose : For tho it had been indifferent to God to have brought Salvation by the Law , or by the Death of Christ ; yet neither of the ways had been in vain , that is , to no purpose , which soever of the two God had chosen : But then it would not have concluded , that Righteousness could not have come by the Law , therefore in vain must be understood , as ordinarily it is , that which is needless or unnecessary , and then the Argument is clear and convincing , thus : If Righteousness had been by the Law , then Christ's dying had been needless , because the Law alone could have brought Righteousness ; but it is impossible that Christ should have died when there was no necessity for it , therefore the Law nor no other way could do it . There is another dangerous Mistake about God's Punitive Justice , as if the Consideration of his Punishment were to compense the Displeasure he had from Sin , by his Pleasure in the suffering of his Creature , as Men commonly do ; but the true Consideration is the Manifestation of his Glory , in his Aversion from Sin : for , As I live , saith the Lord , I delight not in the Death of a Sinner . He hath no Pleasure in the Misery of his Creature . It is another Mistake of Guilt and Punishment , that it is a Debt , whereby the Sinner is obliged to undergo the Punishment . It may be called a Debt , as it is called a Prison or a Bondage ; neither is the Satisfaction for Sin properly a Payment : For if it were a Debt , a Criminal should be obliged in Justice to offer himself to pay that Debt , which yet not only he ought not , but he may not do : Neither doth a Judg proceed to Punishment , as receiving a Debt from the Criminal , but by his own Authority . If Christ's Satisfaction for Sin were a Payment , it would follow that no Man should mourn for Sin , because Christ having satisfied , there remained no more Debt or Guilt of Sin : which hath driven many into that pernicious Error , whence they are called Antinomians ; and it would highly derogate from the Goodness of God , if he did only take that Payment from the Cautioner , that was due by the principal Debtor . But if the Satisfaction be by manifesting God's Abhorrence of Sin , it gives great Light to Christ's Satisfaction interceding for Sinners , and offering that the Father should manifest as much of his Abhorrence of Sin upon him , as if all Mankind had been made eternally miserable , that as the second Adam he might make them all capable of Salvation , and the Elect secured in it . The Judicial Justice of God is that which he exerciseth as Judg of all the World , which stands not only in Rewards and Punishments , but also in giving every rational Creature its Right , or its own , whether it be by retaining the Rights they have without Molestation , or by attaining these which they possess not . God would never suffer any rational Creature to want its Right , to give it to any other Creature , if it were not for Sin. Judicial Justice calling the Party that he may be heard , if he have any thing can be said , and that the Fact must be proved , is implied in the Nature of it , and morally necessary , which the great Judg of the World observes by himself , or by his Deputies . By himself he called Adam and Eve , and asked first Adam , Hast thou eaten of the Tree whereof I commanded thee thou shouldst not eat ? and he heard his weak Plea ; and the Man said , The Woman whom thou gavest to be with me , she gave me of the Tree , and I did eat . Then he called the Woman , and said to her , What is this that thou hast done ? and he heard also her Plea , who said , The Serpent beguiled me , and I did eat . In these Accusations there was both the Law adduced and applied to the Fact violating it , and the Proof by their own judicial Confession ; both their Pleas were rejected , and just Judgment pronounced against them , but immediately a Mediator was intimated , and thereby hope of Mercy . When Cain killed his Brother Abel , before God pronounced Sentence against him , he calls him , saying , What hast thou done ? The Voice of thy Brother's Blood crieth unto me from the Ground . There is the Proof , the Blood being yet fresh upon the Ground ; Cain makes no Defence , therefore God pronounceth this Sentence , Thou art accursed , a Fugitive and a Vagabond shalt thou be on the Earth : yet even to Cain there was something of Favour admixed ; for God spared the Temporal Judgment by Death , by his sole Prerogative , and therefore he set a Mark upon Cain , to prohibit all to execute the just Sentence of Death against him ; the Justice whereof Cain acknowledged , saying , that every one that findeth me shall slay me , which could not import an unwarrantable Revenge , as if all Men would be wicked to multiply Slaughter without Warrant . God's Judicial Justice by his Deputies is chiefly by Man's own Conscience , which both accuses them , proves against them , and condemns them for all their Faults , until it be seduced or seared ; and then often God delays his Judgment till the Soul 's appearing before him after Death , but sometimes he executes his Judgment by Men without Warrant , sometimes by other Accidents , and frequently by Judges deriving Authority from him , who therefore ought to follow the Rule and Pattern he hath given them , condemning no Man till they had called him to answer for himself , and giving him time and freedom to offer all his Defences , and adducing sufficient Proof of the Fact charged against him . MEDITATION XV. Upon the Mercy of God. MY Thoughts in my last Meditation upon the Punitive Justice of God , and the Miseries thence arising , lead me to consider the Mercy of God , which presupposes Misery as the Object of it . The Mercy of God is a part and kind of his Goodness , but is a special kind of Goodness presupposing Misery ; therefore I could not distinctly consider it , till I considered the Misery arising from God's Justice . The Goodness of God which presupposes not Misery , is more properly called his Bounty or Benignity , in Benevolence or Beneficence . If Adam had not fallen , God's advancing him from an Animal to an Angelical Estate , had been an Act of free Beneficence and Bounty ; but no Act of Mercy , for then Adam had never been miserable : Yet Mercy doth not always consider Misery as pre-existent , or as seen , present , or past , but as foreseen , which would come to pass if it were not prevented by Mercy ; and this is properly called Preventing Mercy , in contradiction to that which is called Healing or Curing Mercy . As Physicians use preventing Medicines , when they foresee the latent Causes of the Disease , that would come if these Causes were not removed , as well as healing Medicines to remove the Disease incumbent , the preventing Medicines are more useful , tho less sensible than the other : So are God's preventing Mercies ; God foresaw Adam's Fall , and the ensuing Misery to himself and his Posterity ; and on the Foresight and Consideration thereof , decreed to send his Son into the World , to assume the Nature of Man , and in it to suffer Death , and expiate his Justice , and to satisfy his Abhorrency of Sin : This Decree was preventing Mercy , not designed to prevent the Existence of Sin , but to prevent the Incurableness of it when it should exist , and to prevent the Evil of Punishment which would befal the Sinner , and to prevent the height and eternal Continuance of it ; whereby Infants and Idiots never commit Sin , and those who are saved , do never commit Sin after the State of Mortality . God doth also cure Sin after its Existence , not only absolutely in Glory , but in part in Mortality , removing the Rage and reigning Power of it . Mercy is one of the natural innate Principles in Man , common to all Men , who so far arrive to Discretion , as that they can discern the Misery of a Rational Creature , which worketh like an Instinct upon the view of the Object , without reasoning , and with such Propension , that tho oftentimes they would , they cannot forbear . Those who burn with Revenge or Envy , do relent when they see the Misery of that Creature to which they wished the worst of Evils , and their Misery may become so great , that there ariseth thence a Compassion and suffering with the miserable Creature , with a desire to relieve it . Mercy therefore implies a Displeasure , or Grief for a Miserable Creature , and a desire to relieve it , whether from Misery incumbent or imminent ; so a merciful Man shelters a Creature from the Avenger . This natural Inclination of Mercy may be , and often is much abated and eradicated by contrary evil Inclinations and Custom ; as those that murder for Gain , and too many become not only void of Compassion , but cruel , contrary to Mercy , delighting to behold the Misery of others : but then they are reckoned to put off Humanity , and that Pain that 's felt in the Heart and Bowels upon the sight of Misery . Misery is not every Evil of Suffering and Want , but the Prevalence of them , to which alone Mercy is applicable , which being an innate Inclination given to us of God , cannot but be pleasant to God the Giver , and is a Remainder of his Image in the Natural Conscience ; he delighteth much in the Mercifulness of his Creatures , and it is an eminent Sign of those that are in his Favour , which appeareth by that Article of the Lord's Prayer , Forgive us our Sins , as we forgive them that sin against us ; intimating that none can with hope ask Mercy of God who are not merciful . The Mercy of Creatures may often be exercised in Fellow-feeling or Compassion , when they are not able to help , but still there is a desire to help . Mercy when effectual , consists in giving and forgiving , which is a giving of Remission or Pardon of that which may be exacted or inflicted by the Forgiver , in so far as it 's in his Power ; as when a Creditor forgives his poor Debtor , whom he might throw and detain in Prison , which is the Forgiveness of a Debt ; or when an injured Person forbeareth to insist against the Injurer for Punishment , or absolutely passeth from him ; which may be where there is a Debt of Reparation beside the Punishment , and may be also without these . Punishment is not properly a Debt , as I have cleared my self in the preceding Meditation ; and therefore Mercy in Forgiveness of Punishment , is Forgiveness of a Crime or Fault , which God hath allowed the Injured to forgive to the Penitent , even to seventy and seven times : But there be Crimes which do more concern the Common-wealth than a particular Interest , whereunto the Example is pernicious ; these cannot be forgiven by private Persons , and ought only to be forgiven by the Common-wealth , when the Punishment would give more Inconvenience to the Common-wealth than the Forbearance . Mercy even in Creatures is not of Justice , as a Debt , but of Benignity : for tho it be very necessary for Mankind , and therefore God hath given a strong natural Propension to it before it be perverted , yet he hath not imposed it as a Debt to be punishable for the Omission , but rewarded for the Performance ; and therefore it is said , to the Merciful he will be merciful ; for all that is due by Justice , stateth a Power to claim or exact in the Person to which it is due . It is an eminent Office of Humanity to relieve the Distressed , to give Alms to the Poor , yet they have no Power to claim or exact it . By the Divine Vestige of Mercy in the Creature , I am helped to the more distinct Knowledg of the infinite Mercy of the Creator , wherein the Difference will easily appear both by Reason and Revelation ; I shall therefore compare the two in what they agree , and in what they disagree . The Mercy of God and the Mercy of the Creature agree in this , that both respect a miserable Object , yet not so that it must be infinite and eternal Misery : For God hath Mercy on many of his Creatures , to whom he doth not forgive their Sins ; for he hath Mercy upon Nations and Communities , who are not capable of that kind of Pardon . How often hath he recorded his Mercy to Idolatrous Israel , when they cried to him in their Misery , and perhaps had Sorrow for that particular Sin , whereby they did nationally provoke , but it was not a Repentance unto Life , for that must be of all Sin , tho of some more eminently than of others ? God had Mercy on wicked Ahab , and said to the Prophet , Dost thou not see how Ahab humbleth himself ? yet Ahab was far from saving general Repentance . God hath Mercy on the Wicked generally in delaying the inflicting of his Judgments against them , sometimes during the course of a long Life : and many think that he hath Mercy on the Devils till the Day of Judgment . It hath puzled many eminent Divines , how it can consist with God's Justice to shew any Mercy to the Reprobate : for if without Satisfaction to his Justice he might be merciful , he might have forborn for ever to punish any Sin , much more to punish the Sin of the Elect ; and if he might forbear Punishment of Sin for an hundred Years , no Man can determine when he behoved to begin , so that he might delay for a Million of Millions of Years . The Difficulty is increased , because many good Men through the hatred of the Socinian , Popish and Arminian Opinion , that Christ died equally for all Men , and procured them universal Grace , that they might repent or not repent at their Option , run into the other Extream , that Christ purchased nothing but to the Elect ; and therefore endeavour to loose the Knot by the resemblance of Civil Powers , whom Justice obligeth to punish , but leaves the Time to their Discretion . This Solution importeth nothing , for the Justice of Civil Powers is not to expiate , but to suppress Crimes : That which deserves eternal Punishment , can never be expiated by all that they are able to do ; but God's Justice is for Expiation . I doubt not that the Mediator hath procured Temporal Mercies even for the Reprobate , and that tho by his Purchase there is no Grace given them , yet that it is sincerely offered to all that come to Discretion , and that it was the Reprobates fault that they did reject it , and will be their eternal Accusation against themselves , else how could it be said , Turn ye , turn ye , Why will ye die ? Nor could it be complained by God , That they would have none of him , that they hardened their Hearts , and stiffned their Necks against him . Nor on the contrary , That his long-suffering Patience leads unto Repentance . Tho this may be said only for the Elect , it is also said , I gave them time to repent , and they repented not ; which could only be meant of the Reprobate , who are frequently said to be inexcusable , that is , they have no Excuse that they have thrown themselves into Misery ; yea their own Natural Conscience shall not suffer them to think that they were inevitably miserable . It is not enough to say , that the Reprobate are inexcusable , because there are many Sins that they might have omitted , and did not , if the Remainder were inevitably effectual for their Damnation . I do not think that the outward Privileges of the Church , and the Tastes of the Powers of the World to come , and that Illumination that even Reprobates attain who never had true and saving Grace , in which they exceed the finest Heathens , are otherwise accountable than by the Purchase of Christ : Nay , I do not believe that the damned Spirits having liberty of going to and fro in the Earth , is from Mercy , as if their Damnation were allayed or abated till the general Judgment ; but that they are sent out as the Executioners of God's Justice , being still in that Torment of Conscience wherein Hell doth consist , tho it be allayed by accidental Consequences , being by their acting somewhat diverted from the full poring on their Misery . God only knows the exact Proportion of Punishment and Sin , according to Merit ; and as the Damned always continue and encrease in their Hatred against God , so their Misery may be increased . There is also a Resemblance between the Mercy of the Creator and the Creature , that neither is extended to every kind of Evil ; some Punishments may be so great that will not breed Pity in the most merciful , because of the Atrocity of the Crimes : so the Mercy of God extends not to the Sin against the Holy Ghost , which must imply a high measure of Knowledg of the Divine Perfections , and yet by the Exorbitancy of Self-love , a Hatred and Despite against God , as not bestowing so much as these malicious Wretches think he should . And I think that was a main Difference in the Fall of the damned Spirits , and Adam's Fall , tho he was innocent , and had a great measure of Knowledg and Happiness , yet far short of theirs , they abode not in that Station God placed them in ; for by their Sin they desired to rise higher , and therefore in God's Justice they were brought exceeding much lower . How far they have lost of their Natural Perfections I know not , but sure they have lost their Moral Perfections , and that Joy wherewith once they were blessed : they tempted Man by the same Bait , by which they deceived themselves , inducing them to be discontent with what God had given , and that he had forbidden to eat of that Fruit , not as a Badg of their Obedience in an indifferent thing , as to which they had no inbred Principle to prompt them on either side , but because he envied the Happiness they would attain to by eating that Fruit which would make them wise , to know both Good and Evil : therefore the Devils seem to have sinned against the Holy Ghost , which Man being of a less Capacity , did not ; and none but those Men that attained to the Gifts of Illumination , and the Taste of the Powers of the World to come , and yet do despite against God , cannot be restored , nor are not to be prayed for , in whom no doubt Hell is begun by the tormenting of their Conscience : and therefore God's Way is equal , both as to Angels and Men ; yet in Justice he was not obliged to have Mercy upon any Sinner , but it was not congruous to his glorious Nature to receive into Favour such horrid Sinners . There is another Resemblance of the Mercy of the Creator and the Creature , that it is not equally to be applied to those who have the Offer of a Reconciliation upon Repentance , and do obstinately reject that Offer , and will continue to insist in , and approve the Injuries done . By Reflection on our own Mind we find it to be so in Men , and yet it is evident to be no part of our Essence or Nature ; and therefore it must be an inbred Principle freely given of God , and a part of his Image . God hath incited us to forgive those that offend us to seventy and seven times , yet still it is upon their Return . Mercy may take place by Forgiveness simply given , without an Offer of Reconciliation , but it exceeds Humanity to forgive so far as not only not to endeavour Punishment , but to offer Reconciliation when it is obstinately refused . There is yet another Resemblance of the Mercy of God and Man , that there is no Right in the Injurer to claim it , tho he may implore it , but it is an Act of Benignity and Goodness : God hath injured no Creature if he had never received into Favour any Sinner ; But he will have Mercy on whom he will have Mercy , and whom he will he hardeneth : that is , he giveth the Offer of Mercy and Reconciliation , and permitteth the Wicked to reject the Offer , whereby they become more hardened in their Sin and Impenitence . But infinite is the Distance and the Difference between the Mercy of God , and the Mercy of Men. For ; 1. Man's Mercy may by contrary Custom be eradicated , and Cruelty succeed in its place ; Man's Mercy may be overcome with the frequency of Injuries : nothing like these can befal in the Mercy of God , which is unchangeable , and no multitude of Sins can be so great as should give Despair . 2. Man's Mercy if it be obtained and violated in the same kind is hardly renewed , but where God hath once given Pardon , no new Breach doth exclude it ; yea he gives Repentance , exciting the Sinner thereto , that he may forgive sutably to his Nature , and oft accepts general Repentance of inadverted Sins , and even habitual Repentance , where actual cannot be exerted , as in those that die before they have time to have an elicite Act of Repentance for Sins committed immediately before Death . 3. Man's Mercy doth oft go no further than Compassion , and desire to help without Ability . God's Omnipotence does ever make his Mercy effectual and compleat . 4. Man doth often forgive one Fault , and retain others ; God's Forgiveness of Sin is ever entire and universal , where it is : for all Sins preceding are ever forgiven , where there is Repentance for all Sin ; but where some Temporal Punishment is only forgiven , the Sin is not forgiven simply . 5. Man may repent that he did forgive , whether by the mutability of his Nature , or by the discovery of aggravating Circumstances unknown when he forgave ; nothing of this can occur to the Omniscient God. 6. Injuries may be so atrocious that exceed Man's Mercy ( without supernatural Grace ) in which he will never offer Reconciliation . No Sin can be so hainous , but that the Merit of Christ is sufficient for remitting it , not excepting the Sin against the Holy Ghost , which is not unpardonable by the Insufficiency of Christ's Merit , neither yet because there is less Power in Man to repent for that Sin than others , because he is utterly incapable to repent for any Sin till God give him the Grace of Repentance , but because it is incongruous to the Divine Nature , and to the Glory of God , to receive into favour such Sinners : But in all others , tho they were as Crimson , God offereth Pardon and Reconciliation , and will effectually give them , if the Offer be not obstinately rejected ; yea the height of God's pardoning Mercy reaches so far , that he hath even had Mercy upon frequent and long Rejecters , pulling them as Firebrands out of the Fire , whose Souls did cleave to their Abominations ; and he continueth many such Sinners in Life without kindling Hell in their Consciences , with design to magnify his Mercy upon them ; wherein Consideration may be had of the Kindness he had to their Ancestors , or of their extraordinary Temptations , or simply by his absolutely free and unbounded Grace : but these Firebrands are but some and few , and ought not to encourage Sinners to cleave to their Sins , and reject the Offer of Mercy and Reconciliation . We have one clear Example of Pardon to the Thief on the Cross at the point of Death , that none might despair , and but one , that none might presume . God's long-suffering Patience and Forbearance of Sinners , are Acts of his Mercy , whereby the Effect of his Justice is delayed , which are never in vain ; for either forgiving Mercy doth at last take place , or at least the Glory of God's Goodness is manifested upon obstinate , inexcusable , and self-condemned Sinners , not that he delights or designs to make them such , but to manifest the superabundance of his Grace , in giving them a sincere and true Offer of Reconciliation , and not by causing them to reject it , but by not causing them to entertain it , when his Glory did not require it . The Mercy of God is a most eminent and most amiable Moral Perfection ; his other Goodness doth either presuppose something in the Object , not as a Merit , but as a Mean. His Faithfulness supposeth the Faith of his Creatures , trusting or hoping for that Good which he hath not promised , nor shown that he hath purposed it . His Goodness in Creation , supposeth nothing in the Object for it , yet nothing against it ; but his forgiving Mercy and Reconciliation presuppose those things which are extreamly opposite , sometimes the most irrational Injury and Enmity , actually in some , and habitually in all by natural or acquired Inclinations . Mercy is the most amiable Divine Perfection that provoketh the most fervent Love to God ; as Christ said to the Woman who washed his Feet with her Tears , and wiped them with her Hair , Her Sins which are many , are forgiven , for she loved much ; but to whom little is forgiven , the same love little . There is more of Mercy expressed in the whole course of Scripture , than of all the other Divine Perfections , the main Scope thereof being to shew the Mercy of God towards Mankind , which he foresaw lapsed in a miserable Condition , and of his inconceivable Mercy : he designed the way of their escape from Misery , and their becoming Heirs of Glory through the Satisfaction of his Son Christ Jesus ; whereby he might give Mercy and Forgiveness , without incroaching upon his Justice , and so made both Mercy and Justice to meet together , and attain both their Effects . When God manifested himself to his beloved Moses , and proclaimed his Name before him , by which he would be designed as his most proper Character , he said , The Lord , the Lord God , merciful and gracious , long-suffering and abundant in Goodness and Truth , keeping Mercy for thousands , forgiving Iniquity , Transgression and Sin , and that will in no way clear the Gulilty . Mercy is the leading and inculcate Attribute , thrice repeated , Justice is last . The Paths of the Lord are not only said to be merciful , but Mercy in abstracto ; and his Mercy is plenteous , he is full of Mercy , his Mercy is multiplied , Mercy belongeth to him , he desireth Mercy rather than Sacrifice , his Mercy is tender , he is rich in Mercy , his Mercy is everlasting , it is his Saints Joy who sing of his Mercy . MEDITATION XVI . Upon the Faithfulness of God. FAithfulness is that Perfection whereof Faith or Trust doth immediately lay hold , and rest . The Term is diversly taken , there is not another proper Word but it to signify both the being worthy of Trust and Faith , and the having Faith : But when it is applied to God , it imports not the Subject , but the fitted Object of the Faith , which doth import an Inclination to do that Good which is believed or hoped for , sutably to the Giver and Receiver , freely , without Right to claim it ; where-ever there is a Right to claim , there is an Obligement or Tie to perform , and the Performance is an Act of Justice , not of Benignity , or meer Decency . The moral Perfections of Men are of three sorts , Justice , Benignity and Decency ; Justice implies an Obligement or Tie to perform , and a Right or Power to claim and exact . Benignity is an Inclination to do good to another , freely , without Necessity , or Obligement to do it , or Right to claim it ; which sometimes respects its Object under no other Consideration than that it 's capable of that Good , and this is specially called Goodness : Such is God's Goodness in Creation , Preservation , and giving those good things which are not believed or expected , such as Acts of meer Liberality ; but other Acts of Benignity are upon special Considerations , beside the Capacity to receive , as Mercy to the Miserable , tho they do not trust or expect it ; but Faithfulness considers the Object , as trusting or hoping , not simply ; for one may trust or hope for that that is not sutable for him to receive , or for the Person trusted to give , and so it is an unwarrantable Expectation , and not Faith , but Presumption : Such was the desire of the Mother of Zebedee's Children to Christ , That the one might sit on his Right-hand , and the other on his Left-hand in his Kingdom ; and such is commonly the Hope of the Hypocrite , who trusts to obtain Happiness without Holiness . But Faith must be a well-grounded Faith , hoping or trusting for such things as are becoming the Person trusted to give , and the Truster to receive , and that upon Consideration that trusteth ; for tho the Good done were both sutable to the Giver and Receiver , yet were not given to the Receiver as trusting and hoping to receive , it were an Act of Goodness , but not an Act of Faithfulness . The third sort of Moral Perfections is Decency , which respects the Actor only , and not any other , and is done alone , because it is sutable and becoming that Person so to behave . Every Vertue or Moral Perfection consisteth in a Congruity to the Actor , and so is Decency , whether the Act be terminate on the Actor , or on another : But there is no special Name to signify that Decency that terminates on the Actor , but it retains the common Name , and so is Decency strictly taken . As Man beareth the Image of God , the Light of Nature shews , that all those Perfections which he gave Man , are originally and eminently in God. He is just , and acknowledges himself Debtor so to be , in the distribution of Rewards and Punishments , in the performance of his Promises , whence there is a Right to claim them , tho there be no Power to exact them : He is good , and doth good in some kind to all ; he makes his Sun to shine , and his Rain to fall upon the Just and Unjust ; he openeth his bountiful Hand , and bestows what is necessary for every living thing , while he allows it Life : He is merciful and pitieth the very Ravens when they cry for want of Food , and much more supplies the Necessities of Men , even when they do not trust or expect it . All these Perfections respect his Creatures , and it is evident that they are without Obligation , and in that differ from his Justice , and so is also his Providence and Government of the World : but his Truth and his Wisdom are Perfections terminated on himself , as their peculiar End , they are free , for none can be obliged to himself ; yet they are more necessary than the Acts of Bounty , which he might forbear , but they are comprehended under the Decency proper to God on his own account , tho there had never been a Creature , he would ever have been true , his Thoughts being ever conform to their Objects . The Faithfulness of God then is comprehended in his Bounty or Benignity , respecting his Creature as warrantably trusting in him . As the Term Faithfulness is variously taken , so the thing is commonly very indistinctly , and sometimes erroniously understood , confounding Faithfulness with Justice and Truth ; and supposing there is no Warrant for Faithfulness but upon Promise , and upon the Truth of God in that Promise , which is a great Mistake ; for the Performance of a Promise is an Act of Justice , and Truth is not an Object of Trust , but when Words or Signs to express it are emitted ; but Faith may warrantably be where God hath made no Promise , nor expressed any Word . When God created Angels and Men , before he made any Promise to them , they did know from his excellent Nature , and firmly trust , that if they did not offend him he would never make them miserable , and they might have trusted for particular Favours , not in the way of Reward . I know no clear Evidence from Scripture , that God promised to Adam that he should never be annihilated , only I see that he threatneth Death if he transgressed his Command in eating the forbidden Fruit ; whence it is collected that God promised him Eternal Life , and even Immortality , and that he entered into Covenant with him , wherein Adam willingly ingaged himself to the Obedience of God , and God did promise Life and Immortality to him , to his Wife , and their Posterity , and to raise them from an Animal Life on Earth , to an Angelical Life in Heaven , without the Dissolution of Soul and Body by Death ; and ( as it is commonly believed ) the good Angels after they had given proof of their Obedience , were confirmed , that they should never fall . There is no less ground to believe that the like Favour would have been granted to Man not only for himself , that he should not fall , but that a greater measure of Perfection should be given to his Posterity , that they might not be under the Necessity of falling ; and it is evident and certain , that by his Transgression in eating the forbidden Fruit , he lost these Benefits both to himself and his Posterity ; but by the infinite Mercy and Benignity of God , Christ the second Adam perfected and performed what the first Adam had lost . Can any Man pretend that the particular Favours that the Saints have always prayed for from God , were all promised by God ? or , did he express his Purpose to give them ? No certainly , and yet they did warrantably trust , and prayed in Faith for them , and obtained that which they prayed for ; whereof there are innumerable Examples in Scripture and Experience : And therefore it is said , that the fervent Prayer of the Godly availeth much : If the Import of Mens Prayers should only be , that God should be just in the performance of his Promise , and be as good his Word , I see not how Prayer could be said to avail much ; for God would be true and just whether any Creature prayed or not : But God granteth many things upon the earnest Prayer of his People , which were neither promised nor necessary , and had no other Conveniency but to satisfy their longing Desire , which if it be not incongruous for God to do , or them to receive , as being hurtful to them , if Faith be not wanting , the Effect will not fail . Was there either Necessity or Promise for the Prophet's stopping the Clouds of Heaven for three Years and six Months ? and for obtaining Rain when there was no second Cause for it ? Is it not warrantable to pray to be inclined or directed in the Choice of a Calling , a Match , or any lawful Undertaking , or for the Success of the Choice ? Is there any Promise for these Particulars ? Yea tho it be said by Christ to the Apostles , That whatsoever ye shall ask the Father in my Name , he will do it , I take it rather to be a Declaration of God's Faithfulness , and of the Effect of faithful Prayer , not signifying an Engagement , but a Resolution : And I think it were a very unbecoming manner of praying , to say , Lord , Thou hast promised that whatsoever I demand in Christ's Name , thou wilt grant it ; this I demand , and therefore I claim it as due by thy Justice and Truth , which thou canst not refuse . With God's Grace that never shall be my strain , God hath declared that he will give Salvation and Glory to all that shall have saving Faith , trusting to obtain these with Sutableness , which cannot be towards those who resolve to cleave to and pursue their Sins . Suppose this were not only a Declaration , but a proper Promise , and that the Performance were an Act of God's Justice and Truth , yet where hath he promised that he will give Faith to this or that Man that believeth ? And should he that believeth claim Salvation , as an Act of Truth and Justice , and not as a free Act of God's Mercy and Benevolence , and specially as an Act of God's Faithfulness , that he will not disappoint the becoming Hope or Trust of his Creature ? Trust among Men is not accounted when they obtain a clear Obligation , tho it had been granted freely , because the Obliged can be compelled to perform ; but it is accounted a Trust when there is no Promise , but that from the Nature of the Deed it is to be presumed not to be a Donation in favour of the Person trusted , but with Intention and Expectation that he would restore to the Truster , or those who derive Right from him , upon demand . God of his Benignity to further the Faith of his Creatures , does not only promise where no Promise was necessary , but gives Seals and Oaths , not so much to secure the Effect , as to produce Faith , and therefore the Effect should ever be attributed to God's Faithfulness , and to the Creature 's Faith , resting on that Faithfulness . I know that God's Justice , Truth and Faithfulness have been oftentimes joined , as Man 's also may . When a Man obtains a written valid Obligation , suppose it were for a valuable Consideration , there concurs the Justice of that Person , who may be compelled to perform his Truth ; that as he expressed his Purpose to perform , so truly he so intended , his Faithfulness also in so far only as that it is expected he will punctually and readily perform without Compulsion , and he were unfaithful if he did not so perform , untrue if he did not intend to perform when he engaged , as well as unjust by not performing . These may all concur in God , but his Justice in performing his Promise , and his Truth in intending to perform it , can never be separated ; yet his Faithfulness may be without them in particular Acts , so may his Justice in Rewards and Punishments be without any Word , and consequently without Truth in that Word , and both may be without exerting Faithfulness . The Ground and Warrant of Faith is the excellent Disposition of the Person trusted , whereby it were incongruous to him to disappoint the Expectation and Confidence which he knew were placed in him , and were not rejected by him : The Psalmist saith , They that know thy Name , will put their Trust in thee ; for thou Lord hast not forsaken them that seek thee . Here the Knowledg of God's Name , which signifies his excellent Nature , is the ground of Trust , and specially that Divine Perfection that he will not forsake them that seek him . Here is no relation to a Promise , the Psalmist founds his Prayer both on God's Faithfulness and on his Justice in performing his Promise , and not on this alone , when he saith , Hear my Prayer , O Lord , give Ear to my Supplications ; in thy Faithfulness answer me , and in thy Righteousness ; where these are clearly distinguished . The same Psalmist saith in another place , Thy Mercy , O Lord , is in the Heavens , and thy Faithfulness reaches unto the Clouds ; Thy Righteousness is like the great Mountains : where God's Faithfulness and his Righteousness are clearly diversified . If one should trust in a powerful vertuous Person , if he did not make his Trust known to that Person , he could not be said to disappoint him , or to fail in Faithfulness ; yet the Manifestation of Confidence may be without Words , and sometimes it is unfit to be by Words , and it may be abstract from Particulars , and be left to the Discretion of the Person trusted : So the Attendance , the Dependance , the humble and kindly Countenance may better express Confidence than Words , which are more frequently false . Courtiers do manifest their Confidence in Princes , Souldiers in their Generals , and Creatures may so express their Considence in God ; but it is more proper to pray to God in Faith for particular Favours , as being more the Homage and Dependance of his Creature , than the urging his Justice on general Promises . It is not Faith , but Folly , to trust in any but those that are indued with Vertue and moral Perfections , or in these for things that the Person trusted hath not , or which were unbecoming for him to bestow ; therefore there is no Creature on which there can be laid entire and absolute Faith , because the Inconveniency may occur , that they cannot satisfy . In this Sense God may be said to be only Faithful , as well as only Wise and Good ; one may trust when he is not wise in trusting , yet he may become unfaithful that admitted the Trust : they were very unwise that would trust a Secret to a Liar , or the managing of an Affair to an imprudent Person , or Money to a Prodigal ; yet if they did admit of the Trust , they were unfaithful if they failed . It is very evident , that it is highly congruous , and worthy of the Divine Perfections to be faithful , and it were inconsistent with these , to disappoint the Faith of his Creatures , trusting in him for things fit for him to give , and them to receive , without consideration of any Promise , or Declaration of his purpose so to do . It is fully evident , that it were unsutable to him to give Happiness to them that love not Holiness , or to pardon Sin to those whose Souls cleave to it , or to give the highest Favour to such , or Glory to any in the next Life , to whom he never gave Grace in this , in Act or Inclination , which by the very Light of Nature do appear ; but by Revelation God hath clearly declared in what Things he will not allow of Trust or Faith in him , or Hope from him , especially for obtaining Reconciliation , Forgiveness and Happiness , and hath expresly declared when Faith is saving . God bestows many good Things out of Commiseration , or meer Goodness upon those that have not saving Faith ; nor can I say , that he doth not bestow some good Things upon such , even upon consideration of their trusting in him for them ; as by the Faith of Miracles , upon whose Confidence he exerted his supernatural Power , though at the great Day he rejects them who had that Faith. Those who do not by Word or Sign signify that they allow not the Confidence or Hope of these who pertinently signify it , do fail in their Faithfulness , if they disappoint them . My Thoughts upon God's Faithfulness do exceedingly clear me in that eminent Point , that Faith is the only Consideration on which God gives Pardon , Reconciliation and Happiness , and not upon Love , or any other good Work , as never to be claimed upon rewarding Justice or Merit , but of free Favour and Grace alone . Albeit Love to God , or Reverence and Obsequiousness to him , be more excellent Perfections than Faith , for in Faith the Creature hath Consideration of the return to it self , and much more in Fear , but Love is terminated alone upon God himself , and upon no return from God , which would make it defective . The Love of Gratitude is for what is already received , but the Love of God , purely on consideration of his infinite Perfections , is the highest moral Perfection of Creatures . If Happiness had been by the Creatures Love , Reverence or Obedience , it would have been by Justice and Debt , not by Grace ; as the Apostle says , to him that worketh , the Reward is not reckoned of Grace , but of Debt ; but being by Faith , there can be no pretence of Debt or Justice . There is no more ground for him that hopes or trusts , to attribute the Effect to himself , as deserving it by his Faith , than if the Miserable should imagine his Misery were the Cause of Mercy shown him . I never find a Reward attributed to Faith ; for tho it be said , cast not away your Confidence , which hath great Recompence of Reward , Confidence there is not Faith , but Forwardness and Boldness , for in the Original it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though Faith were in the Power of fallen Man , he could have little more ground to boast of Happiness on occasion of it , than the Beggar of his Poverty , which is the occasion of Alms , or the Oppressed of Oppression , as the Cause of his Relief , or than the Infant or Idiot of his Salvation . God could have given all good Things without either Prayer or Faith , as he doth to Infants ; but it is a far greater Measure of Benignity , to give that which is longed for , and desired by Prayer , and which is hoped and trusted by Faith ; but saving Faith it self is not in Man's Power by Nature , or by universal Grace , but is given to the Elect in Conversion . God hath frequently assumed the Title of faithful in the Scripture , as the faithful God , the faithful Creator , the faithful Witness , the faithful Lord , and he that calleth is Faithful . God can no more deny his Faithfulness , than he can deny himself ; as it is said , if you believe not , yet he abideth faithful , he cannot deny himself . Mercy taketh away Misery , but Faithfulness freely giveth eternal Glory , and withholdeth no good thing ; rewarding Justice keeping proportion with Merit , Faithfulness hath no Bound . Faithfulness is a most eminent Perfection , and moral Vertue ; for the Breach of it is Treachery and Treason , much more abhorred by God and Man , than the failing in Performance of natural Obligations or Engagements , and therefore Treachery hath the most atrocious Punishment . I adore and bless thee O God , who hast exceeded all thy Goodness to Creatures in thy Faithfulness , which exceeds the Goodness of Creation , Preservation and Providence , rewarding Justice , and even Mercy it self , which only extends to Relief and Necessity , but Faith to all good Things , which are becoming thee to give , and thy believing Creatures to have . MEDITATION XVII . Upon the Wisdom of God. WISDOM is the Divine Attribute nearest God's Decrees and Dispensations , whereby he contriveth all his Purposes and Decrees towards his Creatures , as is worthy of , and becoming his glorious Majesty , according to which all things do unchangeably and certainly come to pass ; therefore I have resolved to meditate upon it immediately before his Dominion . Wisdom is diversly taken , more extensively it comprehends all eminent Knowledg , contemplative or practical , and even the Skill of Arts , but more strictly it excludeth that Skill ; but the most proper Signification of Wisdom relates only to Practice , and it is of the same Import with Prudence or Discretion , tho these are seldom attributed to God , but to Creatures ; yet Wisdom is more strictly taken for sublime and universal Prudence , as to the whole Course of Life . One may be prudent in a comely and discreet Behaviour , carrying himself becomingly to every Person in common Converse , who may be faulty in his main Project , and so is not to be esteemed Wise , but he only who hath a right Design for his whole Life , and who chooseth fit Means for that Design . God hath given an unalterable Inclination to all his rational Creatures , to desire their own Happiness , which doth ever bring it self in remembrance , and is ordinarily their last End , tho God gave them a higher Principle , to make Him their last End ; and they alone are wise who have the Glory and Pleasure of God for their last End , to which all their other Designs and Purposes are subordinate : that is the Wisdom which is from above , which the Apostle James doth excellently describe , that it is first pure , then peaceable , gentle , and easily to be intreated , full of Mercy and good Fruits , without Partiality or Hypocrisy . Wisdom useth to be taken as a part of Knowledg ; yet tho Knowledg be in Wisdom , it is distinct from it , and consists more in the Will and Inclination to choose and follow only that which is morally good and fit . So it is said , to one is given by the Spirit the Word of Wisdom , to another the Word of Knowledg by the same Spirit . There may be Means to effectuate good Ends , which yet if chosen it would be no Act of Wisdom . We must not do Evil that Good may come ; Fraud and Deceit are not only distinct from , but opposite to true Wisdom , no less than Force when used for that which it cannot , or ought not to be effectuated : And therefore the same Apostle saith , the Wisdom that descendeth not from above is earthly , sensual and devilish , which is but abusively called Wisdom , and is well expressed by three Terms , signifying three Kinds , the Wisdom of the Malicious is devilish , of the Voluptuous is fleshly , and that which is used to promote unwarrantable Profit , is worldly . The Wisdom of God is excellent , it is infinite ; tho it be certain and evidently appprehensible , yet is it incomprehensible and unsearchable : so saith the Psalmist , Thy Thougbts are very deep ; and the A postle saith , O the depth of the Riches both of the Wisdom and Knowledg of God! how unsearchable are his Judgments , and his Way past finding out ? Nothing can be added to , or abated from the Wisdom of God. It requireth no less Wisdom than his , fully to know his Wisdom : in Wisdom hath he made all his Works ; and therefore we owe an implicit Faith unto his Wisdom . Tho we cannot perceive the reason of what he doth , we may innocently doubt whether some of his Acts be Acts of Justice or of Mercy , but we may never doubt but they are Acts of Wisdom ; yea the Apostle to the Romans concludeth well , To God only wise through Jesus Christ , be Glory for ever , Amen . For he findeth Folly in his Angels , even the most glorious Seraphim . There have been many Things which they could never comprehend nor contrive , and there might be infinitely more . They are neither free of Ignorance , nor of innocent Error . There is no proportion between their Wisdom and God's ; and therefore it is as nothing in his Sight . So that as there is none absolutely Good but He , so there is not any other absolutely Wise. It were a Task never to be ended to pursue the Wisdom of God in all his Decrees and Dispensations , of which little can be reached in the State of Mortality ; yea it will be the exercise of the Mind to Eternity , in the State of Glory , yielding and increasing a continual Delight . The innumerable variety of God's Creatures , their Parts , their Powers , their Preservation and Productions , afford matter of search and delight to the most glorious Angels : Therefore God saith to Job , Where wast thou when I laid the Foundations of the Earth ? declare if tbou bast understanding , when the morning-Stars sang together , and all the Sons of God shouted for Joy. Where the Sons of God must signify the Angels , who were created before the terrestrial Globe was framed and invested with all its Ornaments , when as yet Man was not created . I shall therefore only endeavour to excite my Admiration , by some few eminent Instances of the Wisdom of God , in which I cannot see so good a Method , as the Order God followed in his Dispensations , from whence his Decrees are inferred . 1. Then it was the Wisdom of God that he did not create the World so soon as he did decree it , whereby he shew'd that to his Perfection and Blessedness he had no need of it . 2. It was both the Wisdom and Goodness of God , that he did not with one Act of his Omnipotent Fiat , bring at once the whole Creation out of the barren Womb of nothing , but proceeded by Parts , that his Creatures might the more distinctly know it : therefore the first Act of Creation was that To-hou-vo-bohou , which is commonly rendred the Chaos ; as if all the Kinds and Parts of Creatures had been created in a jumbled confused Mass , and that the After-work as to Matter , had only been the uniting and ordering of them , which I conceive to be a very unsutable Thought to the Wisdom of God , but rather that the first Matter was the same that is yet the pure AEther , being next to nothing , having neither Figure , Cohaesion , Pression or Motion ; and yet was and is the necessary Mean of Communication among all the Species that were to be created . The Angels might exist in Vacuity , but they could not communicate their Thoughts at distance without a Medium : It is a groundless Fancy of some dreaming Monks , that the Angels communicate their Thoughts by their Will only , as if their Thoughts should be known to the rest when they would have them known , and secret when they would not . It is the incomunicable Property of God to work by the Will only ; they make Impressions upon the AEther , which by the Rays thereof , may be communicated at whatever distance , yet these Impressions may be imperceivable by Men ; for some Mens Ears are so perfect that they can hear a Whisper at distance , which no other doth perceive , therefore it 's more than probable that the pure AEther was created before the Angels , and so they were but six Days of older standing than Man. It doth noways quadrate to the Wisdom of God that these Days should be understood Years , it being sufficient distance by one Day for Creatures to observe the stately Steps of the Divine Procedure . 3. The Wisdom of God appears in the variety of the Creation of rational Creatures , capable to know him , and bearing his Image . The Angels were all created together : it became the infinite Majesty to have that glorious Chorus and Host of innumerable Angels about his Throne , admiring him , and ready to obey all his Commands ; and therefore it was not fit that any of them should propagate their kind , which he reserved for Mankind , which were all to arise as Branches from one Stock . 4. It was by the Wisdom of God that he created the Angels wholly depending on himself , by an undispensible Obedience , whereby it was impossible that they could have been left wholly to themselves , or to have placed themselves or their Order as their last end . An Epicurean God unconcerned in the Actings of his Creatures , is but an inconsistent Chimera , and an Idol : Therefore the Angels could not be made with that Latitude of Liberty , that they should have been in all things indifferent , but that they should have inbred Principles , inclining them to choose and act sutably to the Divine Nature and their own . 5. It could not consist with the Divine Wisdom , that any Creature should have been created so perfect , that there could be no place by Premiative Justice to encrease their Perfection , or that God should forgive their Transgressions without manifesting his infinite Abhorrence of Sin by a perpetual Exclusion from his Favour and Face , unless they had an infinite Mediator to satisfy his Justice for them . 6. The infinite Wisdom of God did require that he would never create a Creature which he could not govern , and make them effectually do whatsoever were his Pleasure : For tho it had been essential to Freedom , that it could not be effectually and certainly governed by another ; yet seeing God had no need of such Creatures , he would then not have created them . Government doth necessarily require Rewards and Punishments , therefore his Wisdom required that his Rational Creatures should be created fallible : for if they could not fall and trangress , they were not capable of Punishment ; and if all their Natural Principles and Inclinations had been given them in as much Strength as their desire of their own Happiness , wherein they cannot possibly transgress by contrary Desire , they had been capable of no Rewards by God's Premiative Justice . Hence the Folly of Man might be cured , when he thinks , Why did God suffer Sin to come into the World ? Could he not have prevented the Sin of the Angels who fell , by making them impeccable , as he hath made the persevering Angels , whom he calls his Elect Angels ? I see no reason that God hath made their Inclinations against all Sin , as strong as their Aversion to Misery , but that he hath given them Inclinations effectual for all their Duties , and much stronger than at first ; and thereby they are certain not to fall , but not necessarily , necessitate Consequentis , but that they may be still meriting and getting greater Perfections . 7. It is by the Divine Wisdom , as well as by his Goodness , that albeit all his Rational Creatures were at first fallible , they should not still continue so ; for it were a very low degree of Happiness to be in a perpetual danger and terror of falling : Therefore after some time of trial he confirmed the persevering Angels , and made them without hazard of falling . 8. The Wisdom of God is seen as well as his Freedom , in that he provided no Remedy for fallen Angels as he did for Man , they being of much more Perfection than Man , and free from all carnal Appetites , and yet after partaking Celestial Joy , they hated God that gave it , and perverted Man. 9. The Wisdom of God is seen in that he would make his Rational Creatures obliged to be devoted to him , and that their Obedience should not be in Trifles or indifferent Things , but in such Things as require Diligence and Attention ; and therefore the Principle of Self-love was so given both to Men and Angels , which by their Inadvertence did exceed , and was the Cause of the Fall of both . 10. By the Wisdom of God we are sure that he doth nothing in vain : that is in vain which hath no good End or Use ; it is also in vain to do more than what is convenient for the End designed . The next Act of Creation , was the Creation of Light in the Celestial Fire , by such a Motion that when not impeded , doth perpetually vibrate and agitate the AEther , which was at first in one Hemisphere of the AEther , before it was collected and formed into the Sun and fixed Stars . 11. The Wisdom of God doth eminently appear in so excellent a Contrivance of the Propagation of Light by the rotation and interfering of the little Particles of Fire , whereby the AEther is continually and necessarily agitated and vibrated by streight Lines , unless they be reflected , the fulness of the AEther without any Vacuity holding all the Rays streight , and so the least Force can vibrate these Rays to any possible Distance , with as little Force as at the nearest Distance , because the AEther hath no Resistance ; so that the Rays of Light from a Candle can go as far as the Rays of the Sun , tho it cannot be seen by Men at a great distance ; seeing they cannot perceive Light but by many Rays falling on their Eyes , and the Rays of a little Object do so soon become distant from one another from a small Fountain , that more of them cannot fall upon so little an Object as the Eye . The Particles of Fire severally have so small Force that their rolling can easily be stopped , by which Men can so easily be master of raising and quenching Fire : In all which the wonderful Wisdom of the Divine Contrivance is resplendent . The Work of the second Day of the Creation , was the creating of that Power of Motion , or Pression of the several Parts of the AEther , whereby one Sphere of it moved about , compleating its Motion in twenty four hours , and thereby the Light that was created in the one Hemisphere of the AEther illuminating one side of the Earth , was carried about , and made Day and Night in the same way that the Sun now doth , and so made Day and Night before the Sun was created : That AEther is called in the English Translation the Firmament , but by the Dutch and Latin Translation is more accurately called the Expansum , or the Bulk , having Parts stretched out , and is called the Waters , but more accurately the Fluid , which comprehends both Water and AEther : for the same Word was used before that the Spirit moved upon the Waters , there being nothing then but the Chaos or pure AEther , and thereafter it is called Heaven which is that part of Heaven in which the Sun and the Planets were after created ; for that Heaven is said to divide the Waters above from the Waters beneath , that is , the AEther in which the fixed Stars are , above the Planetary AEther , and the AEther in which the Terraqueous Globe is , being the Waters under the Planetary Sphere . In the third Day of the Creation , that part of the Fluid which is now more strictly and properly called the Water , and which surrounded the whole Face of the Earth , was gathered together ; God having made the Surface of the Earth which at first was round , unequal by Mountains , Vallies and Plains , and by that great and hollow Receptacle in which the Sea is contain'd , and thereby the dry Land appeared , and the Waters of the Sea could never return to cover the Face of it , tho by the miraculous Deluge not only all the Clouds , which are but rarified Water , fell down in Showers upon the Earth , but much more of the AEther was turned into Water : the Clouds were but raised after the Separation of Sea and Land ; for it is said , There went up a Mist from the Earth , and watered the whole Face of the Ground , the Return whereof could not have covered the Mountains . After the Separtion , in the same day the creating Will of God said , Let the Earth bring forth Grass , Herbs , and Trees , which did immediately take Effect , and it was so . In the Works of this Day the wonderful Wisdom of God doth gloriously appear ; 1. In the Structure of the Terraqueous Globe , being of a round Globular Figure , most capable of the Vicissitudes of Day and Night , and of the several Seasons , ballanced by its own Weight in the midst of the World , and tho it be a very small part of the World ; yet the whole visible World hath its Perfections directed towards it , not upon its own account , but as it is the Habitation fitted and destinated for Mankind , Its Figure makes it fit for Man's Habitation upon all the sides and parts of it , being so contrived , that near both the Poles there is nothing but the vast Ocean , where if there had been dry Land it had been altogether uninhabitable . 2. The Figure of the Earth in its Inequalities sheweth the Wisdom of God , that thereby the Sea is hemmed in , which is majestickly expressed by God in his humbling Job , saying , Who shut up the Sea with Doors , when it brake forth , as if it had issued out of the Womb , and brake up , for it is my decreed place , and set Bars and Doors , and said , Hitherto shalt thou come , but no further , and here shall thy proud Waves be stayed . By the Mountains also there are Vallies , whence the Rain that falls on the Mountains runneth down into Vallies , and makes them fruitful ; and in the Mountains there are Fountains perpetually flowing , whence arise Rivulets , and by their Concourse Rivers running down into the Sea , and making a perpetual Circulation of Water from the Sea into these Fountains , and from the Fountains back into the Sea , so making perpetual Motion , which God only hath immediately made . By these Rivers there is not only Fruitfulness in the Vallies , by the reciprocal Vapours arising from them , and returning to them , and the Lands about them by an unending Intercourse ; they are the Marches of Countries , and give much retardment and stop to the Invasion of the Inhabitants on either side in time of War , but in time of Peace make an easy Intercourse and Commerce among Men where they are navigable , which in many is continued for many hundred Miles . If the Earth had been exactly round , the Surface of it had been much less , and there could have been no Rivers , because there could have been no Descent . The Mountains also serve to give shelter against the Excess of the Sun , and shelter against the Tempest of the Wind. 3. In the Mountains all sorts of Metals are found , which were partly created , and partly gathered , so that they have a kind of Growth like Trees . 4. The Mountains also are like Eliopils , the Wind springing from their Caverns , from some of them so constantly and strongly , that from divers sides of the same Mountains there are Anniversary Winds , keeping their fixed Periods , whereby Men know to sail from one Country to another , and to return by the vast Ocean ; but the nearer Distances where Men must pass in short time , the Winds are variable that may serve them both to come and go ; and the wonderful Providence of God is seen in them , that Men are furthered or stopped in their Designs according to his Purpose , and may warrantably trust and pray to be served by these Winds without tempting God by desiring a Miracle : Tho the Winds be the necessary Products of inscient Matter ; yet God foresaw both the Exigence , Faith , and Prayers of all his Creatures , and made the course of Nature to answer them , as well as sometimes on their Prayers he changes the course of Nature . If God in his Wisdom had not provided both these fixed and variable Winds , the Intercourse and Communion of Mankind had been very small , expensive and troublesome ; it had been an unpleasant and dangerous undertaking of a Voyage of many Months , if it had always been liable to contrary Winds ; and no less inconvenient in short Voyages , if Men could not go and return for many Months together , until the turning of these stated Winds ; and if there were no Winds there were little Benefit by Rivers , and none at all by the vast Ocean . It makes no Exception from the Wisdom of God , that all the Earth is not equally fertile ; for if it were it would be little noticed or valued ; and beside , God has ballanced well the Advantages of the fertile and barren , warm and cold Regions . In the cold Regions there is long Life , much Health , great Strength and Courage , little Provocation to Luxury ; so that in the fertile and warm Countries where there is much of Plenty and Luxury , much of Idleness and Thoughtfulness , more nimble Spirits , yet hardly hath their Wit been able to hold Ballance with the Strength and Courage of the other . In Countries which can scarcely sustain their Inhabitants , Necessity makes Invention , Diligence , and Improvement : What strange height of Glory and Riches have the Venetians come to , who had nothing at first but a few barren bare Rocks , where the overflowing of barbarous Nations forced them to settle their Habitation ? What Riches and Strength have the Hollanders arisen to , who at first had but Spots of Ground in the midst of vast Marishes ? Neither affords it any Exception that the most of the Terraqueous Globe is Sea , seeing there is much more Land than is like ever to be fully improved and inhabited by Mankind , Revelation having discovered the Residence of Mankind to be but short upon Earth . 5. The Wisdom of God appears eminently in the Sea ; for the Intercouse , Commerce and Converse of Mankind , especially after the discovery of the Direction of the Loadstone , whereby Mankind is now become like one great Society , and thereby both the Requisites of Nature and Art are communicated through the whole World , which could not effectually be attained by Rivers ; for we see how many Impositions and Impediments are made in the Passages of these , and even in the narrow Channels of the Sea , which cannot be in the vast Ocean . 6. The stupendous Wisdom of God is seen in the Ebbing and Flowing of the Sea , which hath given a great Check to , and Abasement of the Pride of Man , who for so many thousand of Years have never arrived at any satisfying Discovery of the Causes thereof : In this also that the proudest Monarchs could never pretend the Dominion of the Sea , nor of any of that vast Multitude of Creatures therein , because it is capable of no Bounds , and so the least Fish in it can belong to no Man ; and therefore of God alone it can be said , that he hath his Dominion in the Sea. 7. In this Day 's Work is that glorious Garment of the Earth , which at first Creation was all clothed with Herbs , Grass and Trees of innumerable variety of Kinds , in which the Wisdom of God shineth forth sensibly . ( 1. ) In the Grass which is universally upon the whole Earth , and hath that singular in it , that it groweth continually . All other Herbs and Plants have their fixed times of rising , growing , decaying and falling , and there is no other Herb that springeth up of the same Root , but if the Herb be cut off , neither it nor the Root can be made further to grow : In which the wise Design of the Creator is , that the pleasant Verdure of the Earth may ever continue in all Seasons of the Year , and that it may be the Food of the Beasts of the Earth , great and small , though in the divers Seasons Grass be in the divers Degrees of Perfection ; hence Grass is not comprehended under the general Term of Herbs , which yield Seed after their several Kinds , to wit sensible Seeds framed by the Herbs , in which Seeds there are innumerable impalpable Seeds of the same kind , which arise from the Earth , enterr'd as by the Roots in the Earth , and are collected into these sensible Seeds on the Top of the Plants ; which is evident , because in one of the most minute sensible Seeds a great many Herbs will arise , which must have their different Seeds so minute that no Sense can reach ; but tho Grass hath also such sensible Seeds , it is seldom permitted to come to the Seed , but doth ever grow by the Root . ( 2. ) The Herbs are not universal over the whole Earth , nor every-where under the same Climate and Degree , but are wisely ordered to the several Places of the Earth , where they may be most useful for the peculiar Uses of Men and Beasts of that Place ; and therefore many of them will not thrive and continue in other Places , tho there be no difference between the Sun and Soil of both , some of which will not continue in Verdure , others will not come to the maturity of a Flower , and most will not come to have perfect Seed or Fruit ; or if the minute Seeds that were in their Bodies when transplanted come to a sensible Seed , they will not reciprocate and continue . ( 3. ) On this Day were the Trees created , which do comprehend the Shrubs , and the bulbous Plants , which are propagated not by the Seed , but by the Root , sensibly divided in divers Slips , whence the Blade tho cut off doth grow again , are rather to be referred to the Trees to which that is common , than to the Herbs . This also is peculiar to Trees , that they have a different Fruit from their Seed , which Fruit serveth both to preserve , and to be the first Food of their Seeds ; and also have a several use for Animals , for their Food or Physick ; but other Trees have no Fruit beside their Seed , which is not so tender , whence is the division of Trees into Fruit-trees and Barren-trees . ( 4. ) The wonderful Wisdom of God appeareth in that innumerable variety not only of the same Kind , but of different kinds of Seeds , Herbs and Trees , their Roots , Flowers and Fruits ; all which have an innumerable variety of the Uses to Man and Beasts , for Food and Physick , and yield Pleasure to Man by their Shape , Proportions , Colours , Smells and Tastes . ( 5. ) The unsearchable Wisdom of God is seen in the inward Frame of the Plants and Seeds by which their Aliment doth enter and pass to all their Parts whereby they grow , and new Parts sprout out , as Branches , Leaves , Flowers , Fruit in a most orderly Course , which must be by regular Passages and Conduits , like the Veins of Animals ; some of these Passages are perceivable by the Eye or by Microscopes , but some of them are so exile , that no Sense by the assistance of any Instrument yet found can reach ; the least sensible Seed , yea even the insensible , cannot grow till its Aliment be thrust into these Passages , and having no animal Motion , as the Passages of Animals have , the Aliment cannot proceed through these Passages , but as it is protruded by extrinsick Force : How wonderful then must that contrivance be , which is so orderly sending out first Sprouts , then Leaves , then Flowers , then Fruits ? And the Passages must be so various and curious , that they will only admit the proper Parts of their Aliment ; and by recent Experiments it is found , that in these Passages there are Valvulae , like to those in the Veins of Animals , which give way to the Parts of the Aliment , but after it is entered , lest it recede , are closed , and suffer it not to repass . That part of the Aliment which makes the Flower , must be more fine and subtile than that which makes the Leaves , and the Sprouts and Passages thereof must require a greater Heat to expand them , that the several Parts of the Aliment may pass , which therefore succeed in their several Seasons . The Industry of Man hath not been able to discover whether the Leaves , Flowers and Fruits of Plants , be Parts of the Plants on which they grow , or whether they be different Plants having their own Seeds , which can only pass by the peculiar Passages of the several Plants , and grow from their own Seeds , seeing after they are compleat they fall off without Violence ; and it is hard to apprehend how the grosser Passages of the principal Plants can by straining the Aliment through them , figure it in so admirable a Variety , whence such rare Colours and Proportions do arise : however it be , there must be the Contrivance of so much Wisdom as hath given and shall give all the Generations of Mankind a pleasant Exercise to discover more and more , yet leaving ever more undiscovered . This might and ought to check the Pride of Man in his Knowledg , and make him admire and adore the Wisdom of God in this so low a Step of his Works of Nature . ( 6. ) It is said , Let the Earth bring forth Grass , &c. as if it were a Command to the stupid and unsensible Earth to work all these wonderful Things far exceeding its own Perfection , tho all the Efficacy of the Sun , of the Stars , and of Fire were adjoined , which has puzled the most piercing Witts how these things could come to pass , and many have been forced to attribute all to the omnipotent Power of God alone , wherein they derogate highly from the Wisdom of his Contrivance , and are contrary to Revelation : Why should he say to the Earth , Bring forth Grass , Herbs and Trees , if nothing of the Earth had a casuality in them ? How could it be said that on the seventh Day God ended that which he had made , and he rested from all his Works , if there be no Efficacy in Creatures , but only that he creates not new Matter ? It might as well be said , the first Minute when he created the Chaos , that he had rested from all his Works , as that he rested on the seventh Day , if that were the meaning . But I am perswaded that on this third Day God created the Seeds of all Plants , with all their Parts and Passages , and disseminated them near the Surface of the whole Earth , as they might be most useful for his Ends , and that they do alwise necessarily grow , when and where their proper Aliment entereth in their Passages , and proceedeth by them . ( 7. ) The wonderful Wisdom and Goodness of God appears not only in the Pleasure , but in the Profit of all these Plants , as the several Kinds of them are the Food of the different Species of Animals , for which the several Animals have their Instincts by which they have Pleasure in them , Appetite to them , and Aversion to others , and yet more as they are the Physick of Animals , by their several Parts , solid or fluid , chiefly by their Juices and Spirits . The Brutes have their Instincts to know their Physick , which are not given to Man , that he might not be idle , but improve Sense , Reason and Experience , to know what parts or preparations of Plants served to prevent or cure all the Diseases that his Irregularity hath brought upon himself , or even upon the Beasts , which Virtues were discovered to Adam , whereby he was enabled to give Names to Beasts , fitted to express their peculiar and prime Perfections , which hath been communicated by Tradition , and increased by Experience ; without such Tradition there can hardly be any rational Account given of the Medicinal Skill , which hath been so much propagated in the World , tho the Causes thereof be very little known , so that they could not be known by general Principles , and none were ever so industrious , as by hap-hazard to apply to every Disease all things applicable , to find out what would work , which might not warrantably be practised upon Man , lest thereby more might be killed than cured . Botanists have ranked Plants as they are congenerous by their agreeing in Shape , Colour , Taste and Smell ; and of late they have observed Marks in them , as different Signatures , more exactly to show their physical Operations , all which comes far short of the Virtues of Plants which are already discovered , much more of all the Virtues which are in them . Upon the fourth Day of the Creation , God created the Sun , the Moon and the Stars , the Sun to rule the Day and the Moon to rule the Night , for Signs and Seasons , and for Days and Years , which do not only give light through the whole visible World , but do also much enlighten the Minds of rational Creatures with the Knowledg of the Wisdom and Glory of the great Creator . 1. In the Sun , which is nothing else but a vast Globe of Fire , which was first dispersed in the one Hemisphere of Heaven , whereby Light and Darkness , Day and Night were divided , by equal Durations , for the first three Days , the Sun having been created but the fourth Day , yet it was an Act of Creation , by the sole Power of God , and not a Production by a natural Cause : there was also then formed a Globe of AEther , rolling continually about the Sun , to keep it perpetually in a globular Figure , shunning that irregular Shape , which necessarily follows the interfering of the Particles of Fire . Recent Observations of Astronomers have demonstrated , that the Sun is rolled about its own Center , in the same time that the Moon is moved about the Earth , which they observe from the Motion of some more regular Spots in the Sun. The Sun is the far most glorious Creature in this visible World , as the Agitation of Fire gives Light by the continual Vibration of its Parts , so this glorious Globe of Fire , which no natural Cause can ever dissipate , suppress or extinguish , by the interfering of its Particles outward , it thrusts upon and darts out the Rays of the AEther , by streight Lines , so far as ever these can reach , till the Rays be stopped , reverberated , and reflected back into it self again , by the Earth , the Moon , or other dark Planets which have no Light of their own , but do reflect the Sun-Beams , a great Part whereof fall upon the Earth and illuminate it . The Sun illuminates more than one Hemisphere of the Earth , because it is a far greater Body than the Earth . The Sun hath its Motion about the Earth in a Year from West to East , under twelve Constellations commonly known , which are called the twelve Signs of the Zodiack , still moving obliquely , whereby it crosseth the diurnal Motion from South-West to North-East in one half of its Course , and from North-East to South-West in the other , whereby the whole Earth hath equal length of Light and Darkness every Year , when the Days are reckoned together : those Parts of the Earth that are equally distant from the North and South Poles , have their Days and Nights always equal , and those Parts of the Earth that are near both Poles , have but one Day and one Night in the Year , each being an half Year in length . The remanent Parts have their Days and Nights unequal except in the two Equinoctial Days and Nights , all which is performed by two uniform circular Motions of the AEther , the one by the Zodiack , and the other by the Equator . The Sun doth so far exceed in Light all the other Stars , as to the illumination of the Earth , that when it shines bright , their shining , tho it ceases not , is yet unperceivable . The Sun is not only the chief Luminary and Fountain of Light , but likewise of Heat , which increaseth and decreaseth , not only every Day , as the Sun comes nearer to , or goes farthest from the Meridian or Southermost Places of the Earth , but also as it proceedeth toward the North and the South ; and so the Heat is always equal about the middle of the Earth , but elsewhere unequal , whereby it makes the different Seasons of the Spring , when all Plants do sprout , and become green ; of the Summer when the Flowers appear , and the Fruits begin ; of the Harvest , when the Fruits come to Maturity , and of Winter , when the Fruits , Leaves and Herbs fall , whereby in the Wisdom and Prudence of God there is a Ballance of Enjoyment through the whole Earth , the variety of the Seasons where the Days are unequal , compensing the Pleasure where the Days are equal , because what is ordinary and doth not change is little noticed . We would be little sensible of the glorious Light of the Day , if we had not the Vicissitude of the Darkness of the Night ; and albeit the Places near both Poles be far short of the Enjoyment of the rest , yet most part there is Sea , and not Land. There is also great conveniency of the Night for Man in the State of Mortality , whereby the Curtains of Heaven are drawn that he may sleep : The Earth also doth require a perpetual Vicissitude of the rising and falling of the Vapours , by which the Dews and Rains do water the Earth . Another Sun opposite to this would have made a perpetual Day , but with great Detriment to the Earth . The Wisdom of God is also seen in the Instincts of the ravenous Creatures , whereby they have no Inclination to go abroad in the Day-time , but in the Night ; thereby Men and the tame and harmless Creatures are free of their Trouble , for which the Psalmist praiseth the Wisdom and Goodness of God ; Thou makest Darkness and it is Night , wherein all the Beasts of the Forest do creep forth ; the Sun ariseth , they gather themselves together , and lay them down in their Dens : Man goeth forth to his Work , and to his Labour until the evening . O Lord how manifold are thy Works ? in Wisdom dom hast thou made them all . The Glory of the Sun is also well expressed by the Psalmist , which is as a Bridegroom coming out of his Chamber , rejoiceth as a strong Man to run a Race ; his going out is from the End of the Heaven , and his Circuit unto the Ends of it , and there is nothing hid from the Heat thereof . The Wisdom of God is also seen in the usefulness of the Moon , which was appointed to rule over the Night , and to give a faint Light , for those that might have necessity to travel in the Night : but God having ordained the Night for Man to rest in , he has not given the Light of the Moon to be so constant as the Light of Sun ; and therefore it doth not derogate from his Wisdom and Goodness , that he did not make more Moons by which there might always have been Light in the Night ; and besides the brightest Glory and Majesty of God , is in this visible World the starry Heaven , which in number and variety of the Stars exceed the comprehension of Men and Angels , they are the Lamps and Flame-beaus making some resemblance of the Magnificence of the Palace of the King of Glory , and yet they are no more than the Ornaments of his Outter-Court , or the enamelling of the Pavement of his Inner-Court , the third Heaven or the Heaven of Heavens . When God doth most favourably condescend to Abraham , he bids him look unto the starry Sky , and asks if he could number them , and doth the like with Job , when he was first to humble him for his boldness , and then to exalt him for his faithfulness . The starry Heaven is never so glorious as when neither Sun nor Moon doth appear , therefore it was fit that the Light of the Moon should have Intervals . Little is known of the Influence of the Stars , tho many Astrologers make unsolid and unwarrantable Conclusions , on pretence of their Experience . It is true God said to Job , Knowest thou the Ordinance of Heaven , canst thou set the Dominions thereof in the Earth , canst thou bind the Influences of Pleiades , or loose the Bonds of Orion ? Which imports a great Influence of the Stars upon the Earth ; but the Astrologers infer most from the Planets and their Aspects , which are opake and unactive Bodies : doubtless the Sun and Moon have great Influence on the Earth , not only by their Light and Heat , but that correspondence betwixt the Tides of the Sea ; and the Course of the Moon giveth strong ground to infer that the Moon hath much Influence thereon . I cannot certainly know whether the sweet Influence of the Pleiades doth import any more than that when the Sun is under the Pleiades or seven Stars , the Spring is in its Prime , when all things revive , and it is called the Time of Life ; or whether the Bonds of Orion being near to the North Pole , implieth more than the Rigour of Cold and Frost , when the Sun is nearest them , and farthest Northward . God in his Wisdom hath said little of the dark Planets , Saturn , Jupiter and Mars , Venus and Mercury , but hath left them to Man's Exercise and Industry , who hath found by their Eclipses , that they have no Light of their own , but do only reflect the Light of the Sun , as doth the Moon : and tho of old they were thought to be wandring Stars , yet now their regular and certain Courses are found and known ; and more little Planets moving about Saturn and Jupiter , since the Invention of Telescopes , whereby their Courses are also known and calculated , and the Usefulness thereof , for finding out the Longitude , is known , which is of so great Use for Navigation , and it is very probable that more will yet be found . The Comets or blazing Stars , are yet looked upon as prodigious or irregular ; yet it is not without Hope , that their regular Course may be also found . The Eclipses of the Sun and Moon gave great Astonishment and Terror at first to all , and still to the less knowing Nations ; but they give still Matter of Admiration , and incite us to consider the wonderful Works of God : Their Recourses are now certainly known and calculated for many Years to come ; for the Predictions of these that have past , have always held , since the Course of the Planets have been exactly known , from whence the Eclipses do necessarily follow . The Eclipses have also great Use for the Calculation of Time ; for in divers Nations , and at divers Times , the Periods from which they begin their Calculations are different , and the Length of their Years , the Equation and Conciliation whereof have been very difficult , but much helped by the Eclipses observed by Astronomers in several Ages , which being sure , the Priority or Posteriority of great Occurrences are thereby adjusted . So far hath God expressed of the Creation of things inanimate , being all visible and obvious to Man at the first , without expressing any thing , specially concerning the five dark Planets , or the little Planets which move about them , neither of the variety of these things which were contained in the Bowels of the Earth , as Stones , Minerals and Metals ; neither is there any thing revealed concerning that variety of Motions that are in inanimate Creatures , such as the circular Motion of the AEther , and therewith of the Sun , Moon and Stars , which do so exactly keep their Course , nor of the Motion of Fire , nor Weight nor Lightness , whereby things move downward to and upward from the Earth , nor the peculiar Virtues and Efficacies of the Stars , of the Elements , and their Concretes , of Plants , Stones , Minerals , Metals , or of the Causes thereof : all which in the Wisdom and Goodness of God were reserved for the Exercise and Industry of Man , whom God would not have idle , tho he had continued in Innocency ; for he put innocent Adam in the Paradise to dress it . Much of the stupendous and unsearchable Wisdom of God hath been in every Generation discovered since the beginning of the World , and thence great Profit and Pleasure have arisen to Mankind , and matter of Admiration and Adoration of the inscrutable Wisdom and Goodness of God , who hath also given Man a great Pleasure in the search of all hidden things , and of the Causes of these which appear , and a great Delight in them when they are found out , above all other to the Inventers , for their Encouragement , and as a Reward of their Industry . For instance , How great Profit and Pleasure hath arisen to Mankind by the Invention of Writing ? God infused in our first Parents the Knowledg of Speaking , whereby without their own Invention or Agreement , they did express their Thoughts and Things : But we have no ground to infer that he taught them writing , that not only by the Ear , but by the Eye , they could communicate Thoughts and Things , not only to those who were present and near them , but to the absent , whereby Men spoke after their Death to many Generations , and their more noble Conceptions and Inventions have been collected , and continued and communicated through the World for many thousands of Years . By Writing we have preserved and propagated that infinite Treasure of Wisdom and Righteousness , the Holy Scriptures . How great Addition to Writing hath been by the recent Invention of Printing ? How much Profit and Pleasure hath arisen to Mankind by the Invention of Glass , and how strange Improvements have been made of it ? Before Men could not have the access of Light unto their Houses but by open Windows , which behoved also to give access to Moisture and Cold : What variety of Vessels of Glass containing and conserving all Liquors without Effusion or Evaporation , and without any Tincture , so pleasantly , that they are seen , as if they were pendent in the open Air ? God hath blessed these last Times with new and strange Inventions of Glass : for whereas before old People losed the benefit of Writing and Printing , and of the distinct sight of minute Objects , whereby they were exceedingly hindered to communicate their Thoughts in that Age when they were most fit to do it by their long Experience , by the allaying of their Passions , by the increases of their Graces and Vertues : Yea by Magnifying Glasses in this searching Century , there is a whole new World discovered of innumerable Creatures which were never so much as dream'd of , or imagined before : By Microscropes , whereby the Parts , Shapes and Colours of the little Animals , Plants and Seeds which were seen before ; but these Shapes and Colours were unperceiveable by the sharpest Eye . Now the wonderful Wisdom of God is seen in the Beauty and Variety of both the Vessels and Conduits in Plants and Animals , which were known to be necessary from their Effects , are now distinctly and clearly seen by the Eye , whence the Anatomick Skill is so much improved in this Century . By Telescopes the Sun , the Moon , the Planets , the Comets , the Stars and their several and variable Parts are so distinctly seen , as if they were near the Ends of these Tubes : Whereby Men have made a Selenography of the Moon like to the Geography of the Earth , and have observed fixed Signatures and Varieties in Saturn , Jupiter , Mars , Venus and Mercury , and more lasting Spots in the Sun , whereby they clearly see that all of them are turned about their own Centers , and have calculated their exact Revolutions . They have also found four little Planets which move about Jupiter , as the Moon doth about the Earth , and make variety of little Eclipses ; they have also found the Periods of their several Revolutions , and that the nearer they are the sooner are their Revolutions perfected ; and two such about Saturn with a Belt or Ring , which makes a continual Variety in the view of that Planet : thence there are few but great Bodies discovered , and there is no doubt there will be many more ; but by the Microscopes there are innumerable Kinds as well as Individuals of Animals , Plants and Seeds discovered , of which neither whole nor part was ever known before . I shall but add the Invention of Trigonometry , by Quadrants , Astronomers Cross-staffs and other Instruments , and even by the Shadow , the exact Distance and Dimensions of Bodies , the Height , the Breadth , the Length , the Depth of Bodies are exactly measured at distance , and all by the Proportions of a large and little Triangle , whose Angles are homologous , that is , intercept equal Degrees of a Circle whose Center is in their Angles , whereby there is the same Proportion of Length between the Sides and Basis of any of the Angles of the little Triangle , and between the Sides and Basis of the Angles of the large Triangle about the Angles of the same Capacity and Wideness . It might multiply many more such , but I shall content my self with the mention of the Loadstone , its attractive and directive Motions not long since discovered : by the directive Motions of that Stone , whereby it is always turned towards the North and South Poles , Men are enabled to direct their Course by Navigation through the vast Ocean to any Coast of the Earth . Navigation before was but Coasting , no Man durst enter upon the vast Ocean , tho some without their Intention were forced by Storms and Winds whither they would not , and so fell upon undiscovered Countries . But now by the Mariner's Compass or Needle Commerce is so increased , that all things are communicated from place to place through the whole Earth , that if it were not for their Perversness tho whole Race of Mankind might become one great Common-wealth , God having given an inbred Principle to Mankind , to prefer the common Interest of the whole to that of any part . On the fifth Day God perfected the Creation of inanimate Creatures , by an orderly Procedure , according to the degrees of their Perfections : 1. The Chaos , which , before it had Figure or Motion was the most imperfect Substance . 2. Adding Perfections to that part of the Chaos , he made Fire to give Light and Heat by its Motion . 3. Giving an uniform circular Motion to those Particles of the Chaos that made up the Spheres of AEther , by whose Revolution the Vicissitudes of Day and Night began . 4. Adding Cohesion of Parts of the Chaos about the Earth ; whence arose the Figures of the Particles of Water , which at first covered the whole Face of the Earth , being then exactly round . 5. Separating the Earth and the Water by making the Mountains and Vallies ; the Earth having been also made of the Chaos , by Cohesion of its Parts , whereby a far more variable Figure of its Particles arose , in which were comprehended Metals , Minerals , Stones , saline and sulphurous Bodies , the Seeds of Plants , and the Terrestrial Fire . 6. The Plants are formed , whether they sprung of these Seeds by the immediate creative Power of God , or whether beside the Seeds , the Plants were formed fit to receive them , it is uncertain ; it might appear rather that they sprung of the Seeds , because it is said , Let the Earth bring forth , &c. yet that may be understood of the subsequent Growth of Plants . And last , the Stars were created , being the most perfect and glorious of all inanimate Creatures : Then followed the Creation of living Creatures in the same order , proceeding from the least perfect Kinds to the more perfect , until the last Termination in the Creation of Man. The other living Creatures are stated in three Orders , the Fish in the Waters , the Fowl to fly in the Air , and the Beasts on the Earth ; all which have their variable Motions , which some imagine to be without Perception or Sense , and that they be only passive in their Motions from the Impression of outward Objects , for which I see no solid Reason ; for they having Senses so like unto Men , if all their Motions were by Impressions on their Senses , it could not be doubted but such Motions would be also in Men , ( seeing their Senses are operative without their Will , or any intrinsick active Power ) which is contrary to the common Sense and Experience of all Mankind . However it be , there is great Evidence of the wonderful Contrivance of the Wisdom of God in brute Creatures , especially in the peculiar Instincts of the several Species , which do all act necessarily upon their proper Objects , without Hesitation or Deliberation . They have their Pleasures and Griefs , their Appetites and Aversions , in which they cannot divert from one Object to another , nor can they compare Objects , Means or Ends ; and yet by the wonderful Wisdom of God , they do most things necessary for their Preservation , their Promotion and Propagation , by meer Instincts , more exactly than Men can in the same things that are common to both . Besides the wonderful and various Structure of their Bodies , there are Depths concerning them that the most knowing Men have never been able to reach , as what their Souls are , how they are produced , how their Bodies are framed by Generation ; wherein certainly there is a difference from the Generation of Men. God doth not command the Earth to bring forth Man , as he doth to bring forth the brute Creatures , therefore it seems their Seeds were created in the Beginning as well as the Seeds of the Plants . Some late Experiments by Microscopes have shown an infinite number of Animalcula in the Sperme of the Brutes , but their Souls are not endued with that Perfection to have any Perception but by the Impression of Objects ; so their Bodies being marred , their Souls can never more have any Animal Operation , as the separate Souls of Men have . The first and lowest Degree of Animals is of Fish , which live in the Water , whereof there are innumerable kinds and degrees of Perfection , from the Oister ( that hath no other Motion but the opening its Shell to receive its Aliment ) to the Whale . This also is strange in Fishes , that Concourse of the Seeds of Male and Female do but in few of them appear , nor have they that Pairing which the Fowls and other Brutes have when left to their natural Course , nor any Knowledg of , or Affection to their Birth . The more perfect Fish are furnished with Instruments for their Progress , especially with Fins . The next Degree in Perfection of Brutes , are the Fowls , who are adorned with their beautiful Feathers , and instructed with their Wings by which they fly . Their several Kinds have their distinct Voices , by which they express their Affections ; the variety of which , and of their Shapes and Colours , and their Instincts , by which they know their Food and Physick , and what is hurtful to them , and the melodious Songs of many of them , do all manifest the wonderful Wisdom of their Creator . The Water is impowered and commanded to bring forth both Fish and Fowl , which doth import that their Seeds are lubrick and not firm , as that of Plants , and therefore are dispersed in that soluble Element . On the sixth Day were created the Terrestrial Beasts ; for God said , Let the Earth bring forth the living Creatures after his kind , which are three , beside the various Species of every Kind , to wit Cattel , creeping Things on the Earth , and the Beasts ; these seem to be the wild and ravenous Beasts that live not in Herds or Flocks , which are the Cattel , but both walk with Legs , and so are different from the creeping Things , as Worms and Serpents . I shall not need to speak any thing of the Variety of these , and of the Wisdom of God shining in them , seeing they differ not much from what has been said of the Fish and the Fowls , but that they come nearer to the Perfection of Man than they . God hath given eminent Instances of his Wisdom in the Perfections of the Horse , and the Leviathan , whose Scales do clearly distinguish it from the Whale , so that it is a Terrestrial Animal , and in the Unicorn . All the Creation , tho it be very wonderful , holds a small Proportion with the Wisdom of God , in the creating and governing of Man , which is incomprehensible . Some part of it will appear in the Dominion of God , which I shall leave to the next Meditation , and only remark upon the whole Creation , that wonderful Beauty of all its Parts , their Correspondence and mutual Usefulness , and the Termination of all their Perfections on Mankind . MEDITAT . XVIII . Upon the Dominion of God , and his Dispensations thereupon towards his Rational Creatures , especially by the Covenant of Works and Covenant of Grace . I Have as distinctly and orderly as I could , cleared and quieted my Thoughts concerning the Divine Perfections , Natural and Moral , severally : I come now to consider them jointly in the glorious and gracious Dominion of God over the World , in which all his Perfections are displayed and manifested . It is Omniscience and infinite Wisdom in the Contrivance of the World , and of all that was to occur in it unto Eternity : His Omnipotence in bringing all his Purposes to pass : His Goodness , that all he did and was to do is very good , and nothing he made is without some Perfection for it self , and Usefulness for some other Creature ; and that even from the evil Actions of Men he taketh occasion to increase the Exercise of his Goodness , Bounty and Mercy . His Justice , Truth and Faithfulness are exercised upon all his Rational Creatures , who only are capable of them , and his most eminent Goodness in that Resemblance he gave them of his own Perfections , and in those Principles wherewith he hath endued them , beside his Image , congruous to their Natures , but not perfectly correspondent to his own , to whom none of his Creatures can be like , but with infinite Unlikeness : Yet with that real ( tho imperfect ) Likeness of him his Reasonable Creatures were originally formed , whereby he made them all capable of Blessedness , and by Resemblance thereof to conceive Thoughts of his own Blessedness , in being the only pure Spirit , self-existent , everlasting , self-sufficient , independent , free , unchangeable in all his Perfections , Purposes and Performance of them , fully delighting in himself , and thereby infinitely blessed . The Dominion of God comprehends his Dominion of Property , and his Dominion of Soveraignty . By the former he is Lord of all his Creatures , by the latter he is Sovereign Ruler of all his Rational Creatures , and so is King , Law-giver and Ruler of the whole World. There is a clear and known difference between Dominion of Things , and a Dominion over Persons . The Dominion of Things is a Right and Power to dispose of them at Pleasure without any Restraint : This Right is founded in their Creation and Preservation ; for he that gave Being , and that freely , might give it with what Perfections he pleased , and might at full Arbitrament annihilate or alter whatever he gave ; and in that Consideration even his Rational Creatures are part of his Property , more at his disposal than the Clay is at the disposal of the Potter , who can but mould and varnish his Clay , and may mar it at his Pleasure , but could neither give it its Being and Capacities , nor can take them from it . In this Relation there can be no Obligement or Debt from God to any Creature ; and it is by this Dominion that he hath stated all his Rational Creatures in their different Degrees , not only of the Kinds but of the Individuals . No other account ought to be inquired of the different degrees of Knowledg , Wisdom , Power , Beauty , Health , Dexterity , Length of Days , Riches , Pleasure or Honour : tho these may be used as Means of Justice , Truth , Faithfulness and Mercy , and as the Means of Government , yet may they be absolutely without respect to these , and it can hardly be discerned when they are otherwise ; and therefore in them all things befal alike to all , and no Man can judg Love or Hatred of God from any thing that is so before him . Some Men have thought they magnified God , by magnifying this as the only Dominion of God , and that there is no other distinct Dominion of Persons , which would altogether make void the Justice , Truth and Faithfulness of God , which are no less essential to God , and much more glorious than his Right of Disposal , or Property : A Proprietor in making use of his Goods doth not govern them , no not in the ordering of his Beasts ; but where-ever Government is , there must be Law , Liberty , Rewards and Punishments : by the Government of Persons only can there be a Kingdom . He that had the Property of a whole Country could be Lord of it , tho there were not a Man on it but himself , but he could not be King of it . God takes to himself the Title of King in a more proper Sense , and it is so acknowledged by all his holy Creatures : He is called the King of the whole Earth , of all the World ; The Lord has prepared his Throne in the Heavens , and his Kingdom ruleth over all . He is the Prince of the Kings of the Earth , they are but his Deputies and Vicegerents ; Yea the greatest of them are but as Grashopers in his Sight : The Scepter of his Kingdom is a Scepter of Righteousness ; he sits on a Throne of Holiness , he is a great King and he is King of Glory , his Kingdom is an everlasting Kingdom , of his Dominion there is no End : Yea he is the only Potentate , He doth what he will in Heaven and in Earth , and who can say , what dost thou ? David at the Dedication of the Temple , saith to God , Thine , O Lord , is the Greatness , and the Power , and the Glory , and the Victory , and the Majesty : Thine is the Kingdom O God , and thou art exalted as Head above all . And Jeremiah saith , Who would not fear thee , O King of Nations ? For to thee doth it appertain . The Psalmist saith , The Lord is a great King above all Gods : The Sea is his , and he made it . The Sea is mentioned as his Property only , because the vast Ocean is capable of no humane Dominion . None can , or ever did claim a local Soveraignty over the whole Sea , nor a Property in it . The Psalmist saith , The Heavens are thine , the Earth also is thine ; as for the World and Fulness thereof , thou hast founded them . For his Pleasure all things are and were created . Is there any other Soveraign can pretend these Titles ? He rules in the Kingdom of Men , and gives it to whomsoever he will , even unto the vilest of Men , who can neither pretend worth nor deserving . If then Gods's Dominion over Persons be not arbitrary , as over things , what impudent Presumption must it be for Creatures tho they were Angels , much more for Men of like Infirmities with others , and of more impetuous Passions , to give no other reason for their Commands , than Such is our Pleasure ? There are three common innate Principles written in the Heart of Man , the Love of God , the Love of Mankind , and Self-love , which in their due Subordination , and in their proper Limits are all Good : as Christ hath said , Thou shalt love the Lord thy God with all thy Heart , with all thy Mind , with all thy Strength , and thy Neighbour as thy Self . These are the chief Means of the Divine Government , by which Mankind might be happy in all Conditions , Stations and Relations ; as Men , as Married , as Parents or Children , as Masters and Servants , as Soveraigns and Subjects , as Fellow-Citizens , as Neighbours and Friends ; who have all their special Principles and Rules , by Reason and Revelation , which when they forsake , and follow the swing of their own Lusts and Passions , God in his Justice might give them up to their own Counsels , to follow their own Ways , and oftentimes doth so , as he declares by his Word , as to their eternal Interest : yet so great is his Goodness as he doth rarely utterly abandon them , but as to their outward Condition in this present Life , he continues to overrule them , by his Providence , in all these Relations ; for in some Measure , he is good to all in this Life . The Providence of God useth to be handled apart by Divines , as it doth not only comprehend his Dominion and Government of his rational Creatures , but his Wisdom and Goodness in his Preservation , Provision and Direction of every Creature towards the End which he designed . I have chosen rather to consider the Wisdom and Dominion of God apart , as being thereby the more able to apprehend them distinctly and clearly . The Dominion of God reacheth unto all his rational Creatures , even unto the damned Spirits , not only as they are Executioners of his Justice against Men , as he sends them out , wherein tho their End be always wicked , the Act it self is ever just and good ; so an evil Spirit from the Lord vexed King Saul , when he had forsaken the Rules of his Government : but these Spirits are only permitted while they tempt to Acts which no Intention can make good , or indifferent ; but most of all , God doth overrule these Spirits by restraining their Malice from tempting or troubling Men , and even in the Permission of their Temptations , he puts no Man under an inevitable Necessity of being overcome , but those that voluntarily or habitually have rendered themselves weak , whether by positive Choice , or by Neglect and Inadvertence . It is a needless Curiosity to enquire how God doth over-rule damned Spirits , who are scarce capable of farther Punishments , being already condemned , and in a continual Torment of Mind , nor can they expect Rewards : It would be no Punishment to them to annihilate them , yet they have some Diversion by compassing the Earth , going to and fro therein , and endeavouring to bring Men unto the like Condition with themselves ; and they are still capable of greater Torment , and therefore they tremble . Men are much more governable in this Life , being far more passable than Spirits , and being seldom in absolute Despair , but ever capable of Rewards and Punishments ; and the greater they are , the more are they capable . Single Persons that have no near Relations , are far less liable to Shame or Suffering than the Masters of Families , or Rulers of States ; and the Noble , than the Ignoble , who are liable to Shame , Affront and Disgrace , which they regard more than their Lives . There are three sorts of Men , the Godly , the Honest , and the Prophane ; the Godly are governed by the Love of God , which is the Principle of true Piety and Religion , reaching not only to Divine Worship , but even to the Acts of Honesty and their own Happiness . In all which the chief Reason and Motive is the Love of God , whereby they determine themselves in every thing towards his Glory and Pleasure . These are governed by eternal Rewards and Punishments after this Life , and by internal Rewards in the Peace of a good Conscience , and Joy in the Holy Ghost , and internal Punishments in the Doubts and Disquiets of their Souls , beside the other ways of Rewards and Punishments common to the rest . Those that are only Honest , are governed by the Love to Mankind , which for that very End God hath placed in the Nature of Man , whereby till they be depraved , they are inclinable in every Case to do that , which if it were done by all Men , they would live happily : And therefore the Wicked are ashamed to profess that in things in their Power , they would prefer the Interest of a single Person to the Interest of their Family , or the Interest of a Family to the Interest of a Nation , or any of these Interests to the common Interest of Mankind . Those that are prophane and wicked , God overrules even by their Self-love ; for tho they would subordinate all things to their Selfinterest , if securely they could , and when with probability they can , yet supposing others to be of the same Inclination , their own Interest obligeth them to profess , if not Piety in Hypocrisy , at least common Honesty , wherein God's Wisdom and Goodness is eminently seen ; for otherwise most Men would be as malicious and openly wicked as the damned Spirits . God hath Rewards and Punishments sufficient and suted to the Condition of all Men , tho their Rewards be not by exact Justice : Prosperity and Peace are the common Encouragements to Good. Trouble and Affliction are the common outward Punishments , and more particularly Disquiet and Anguish of Spirit , when the special Cause thereof is not known . These are dispensed to particular Persons , but the Punishments of Societies use not to be inflicted , but upon atrocious , common and avowed Vices , for which God sendeth common Calamities , as Plague , Famine , Inundation , Sterility , Shipwrack ; and the Destruction by ravenous Beasts , which was more frequent when the World was less planted . The Scripture doth frequently mention God's four sore Judgments . God exciteth War , about which there is no doubt , when it is for just Causes , and overrules it when upon unjust , but rather uses the other Plagues . God exercises his Dominion partly by the Law of Nature written in Man's Heart , partly by Diyine Institutions revealed to Men. By the Law of Nature is the Government of Parents over their Children , by the natural Affection of the Parents to the Children , whereby they take Pleasure to preserve , direct , and provide for them ; and by the natural Affection of the Children to reverence and obey their Parents : which Affections arise in both from their belief of these Relations , even where they are mistaken ; and by the Law of Nature the Contracts and Pactions of Parties to govern and to obey , as between Masters and Servants , between Rulers and Subjects : for the Force of these Pactions , is by the Law written in Man's Heart , by which his Conscience convinces him that he is obliged to perform . God exerciseth his Dominion not only by the Laws of Nature , but by positive Laws and Institutions , which are not known by the Light of Nature , but by Revelation ; such is the Government of the Husband over the Wife , by the Divine Institution of Marriage , and the Government of Common Wealths , by God's Institution of a publick Judgment , to order and determine all Controversies , concerning such as should unite themselves in Civil Societies . The former was propagated by an universal Tradition to all Nations , from Adam till the Flood , and from Noab and his Posterity after the Flood : But Civil Government was only instituted after the Flood , when Mens Lives became short , God allowed the Fathers of Families to unite themselves and their Families into Civil Societies , and to transmit the Power and Burden of the Government of their Families in most things upon the Governours of those Societies : So that tho there be mutual Pactions in Marriage and Government , yet the Essentials of both are by Divine Institution , which cannot lawfully be altered . Persons may choose whether they will marry or not , and with whom , but the Degrees within which they may marry are instituted : The Power of the Husband , and the Indurance and Dissolution of the Marriage are instituted by God , and unalterable by Man ; but in other things their Pactions are effectual , as in other Cases : So also in Civil Government , the Form of Government , the Persons governing , the Extensions of their Power , more than what is requsite for Order and Determination of Controversies , are by the express and tacit Pactions of the Parties , except what God did immediately determine in the Government of Israel . God did also institute a distinct Government for his own Worship , and separated it from the Paternal and Civil Authority , both among the Jews in the Levitical Priesthood , which was propagated by imitation to most other Nations ; and among Christians , a Church became a distinct Society from a State , and hath its proper Ecclesiastick Government , tho both Societies may concur in the same Persons . The Civil Government is for the outward State of their Society , and the Means of their Government is outward , by extrinsick Rewards and forcible Punishments . The Ecclesiastick Government is about the inward State of those of their Society , in so far as Man's Knowledg can reach , to promote Holiness , and internal and eternal Happiness , and about their outward Acts only , as they signify their inward Condition ; and their Rewards and Punishments are only by application of the Divine Ordinances , in exciting Joy or Grief , Fear or Hope , as is conducible for the inward State , but without temporal Rewards , and forcible Punishments . But there is yet a more inward and secret Dominion of God , exercised by the Conscience , which is his Deputy , by which he distributes the most powerful and important Rewards and Punishments , not only in this Life , but chiefly after Death . The most eminent and important Dispensations of God's Dominion is by the Covenants he made with Men , which therefore require a particular Consideration , especially the general Covenants relating to all Mankind . It was a high Honour put upon Men that God was pleased to enter into mutual Ingagements with them , by way of Covenant , whereby God promised some Favours to them besides those which arose from their Creation , which Favours they could not warrantably believe , nor expect by his Justice , Bounty , Mercy , or even by his Faithfulness , but only by his Promise in these Covenants . And on the other part there was not ground to expect them even from the Promises , unless there were a voluntary Engagement on Man's part by entring into these Covenants . God's Dispensations might have been without any Covenant , either by commanding Men to do that which he proposed to them to do , whereby the not Performance became a Transgression of his Command , and Sin ; or he might have made Promises conditional , without requiring Mens Engagements . I see very many Covenants between God and Man in Scripture , but the purely Celestial and Eternal Covenants are only two , the Covenant of Works , and the Covenant of Grace . The Covenant of Grace is the chief Concern of Mankind , and it runs through the whole Current of Scripture : It was published to our first Parents immediately after their Fall ; and tho the Record of it in Scripture at first be no more , but [ that the Seed of the Woman shall bruise the Head of the Serpent , ] I doubt not but it was more fully manifested to , and understood by the first Parents . It was more fully manifested to Abraham , to whom it was said , That in thy Seed shall all the Nations of the Earth be blessed . It was continued in the Church in the Revelation and Expectation of the Messiah , who was to deliver his People from their Sins , and was represented by the Sacrifices instituted by God from the beginning , and by the Sacraments and Ceremonies instituted thereafter , tho the Jews in their latter times were wholly perverted , believing their Messiah to be a Temporal Monarch , to raise their Nation to great Glory ; wherein Christ the Messiah himself did fully confute them from the Old Testament , and brought Life and Immortality to light in a clear Discovery of the Covenant of Grace , as it remains recorded in the Gospel . The Covenant of Works being broken and become void , there is but little of it expressed in Scripture , in which that Name of the Covenant is no where mentioned ; and tho it may seem a needless Curiosity to enquire into the Terms of it , I conceive it is not unprofitable , but very useful , to manifest the Glory and Goodness of God in all his Dispensations with Mankind , and for the understanding the Covenant of Grace that came in its place , which will appear by that excellent Parallel of the Apostle Paul betwixt the first and second Adam . It hath been the common Opinion of Christians , that there was a Covenant between God and Adam upon solid Grounds . It is certainly a great Condescension and Kindness in God to enter into Covenant with Creatures ; but seeing it is certain that he hath so often admitted sinful Creatures to covenant with him , there is no ground to doubt that he enter'd into Covenant with innocent Adam , which is yet more clear from the Parallel of the first and second Adam , whereby both are acknowledged to represent and undertake for the whole , or a great part of the Race of Mankind ; that through Adam's Failure Sin entered in the World , and that Christ had obtained a better Covenant . It is therefore inferred that there was a prior Covenant . As to the Terms of the first Covenant , it is clear that God promised Adam Immortality , seeing the Penalty expressed by Moses for the Breach in eating the forbidden Fruit is Death , not only Temporal , by the Separation of the Soul and Body , and the Corruption of the Body , but Eternal , by the Separation from the Favour of God ; therefore Life and Immortality is implied , which tho it was possible to have been preserved in Adam and his Posterity , by the continuance of Adam and his Posterity upon Earth , living an Animal Life ; but this Earth could not have sufficed for all the Posterity of Adam , if none had died , or been removed ; yea Immortality could not have been continued in that State wherein the Body was perpetually wearing with its Food and Exercise , if there had not been extraordinary Means to have preserved or restored it . Therefore I do not conceive that Immortality was competent to innocent Man by his Nature , and was taken from him as his Punishment against his Nature ; but that it was only promised to be given as a part of that Covenant , the loss of which was a great Penalty . It is true , the Soul was naturally immortal , and could not cease to exist but by taking away that which was given in its Nature ; but it will not follow that Man , the Complex of Soul and Body , was so immortal . The Parallel doth also give ground to infer , that it was a part of God's Promise in the first Covenant , that Adam and his Posterity should be exalted from an Animal Life on Earth , to an Angelical Life in Heaven , which is evidently a part of the Covenant of Grace , and is frequently expressed by Restitution and Redemption , importing that it belonged to Mankind before , but was lost ; and seeing the Preference of the Benefit by the second Adam is expressed in the Parallel , if that Exaltation had been wholly new , it would not have been omitted . The Parallel also imports , that the Promise of Immortality was not only to Adam , but to his Posterity . It could not consist with the Wisdom and Goodness of God , that the first Covenant should have been impracticable , and therefore it must have been a part of God's Promise , that if Adam continued faithful for such time as God had appointed for his Trial , that God would confirm him by more powerful and efficacious Grace , as it is commonly believed that he hath confirmed the Elect Angels , that they should never fall , but be happy . I see not how it could be called an happy State , that were still under the fear of being lost . There is no ground to think , that by the first Covenant Adam's Posterity should have been in a better Condition than himself , but that they also should have had a time of Trial as he had , and such as should persevere should also be confirmed ; yet there was necessity that they should be endued with more Strength from the Womb , thereby to be put in equal Capacity to stand as he was : For seeing Adam was created in the Ripeness of Disscretion , and in the clear Knowledg of God , and yet so soon fell , upon so small Temptation , it had been impossible for any of his Posterity , being to be born Infants , without any Principle vigent in them , but the Pleasure of Sense till they attained to Discretion , and by long Exercise of these sensible Pleasures , strong habitual Pleasures supervening , that any one of them could have persevered , unless God had promised , that if Adam had stood out his Trial , he would have given farther Perfection to his Posterity . This first Covenant between God and Adam is commonly called the Covenant of Works , to distinguish it from the Covenant of Grace , and therefore there behoved to be something in it of Merit : And that God's part of that Covenant was not only of Grace or free Favour , but partly by Premiative Justice and Debt , in Remuneration of the Holiness of the Creature , as the Apostle saith , To him that worketh , the Reward is not reckoned of Grace , but of Debt . Yet it cannot be thence inferred that the Reward promised by God to Adam in his Perseverance , was wholly and only a Reward of Debt by Justice , but that it might be partly a Reward of Debt , and partly a Reward of Grace , freely given and not deserved . Those who arrogate Salvation by the Merit of their Works fortify themselves in their Error , by holding that Salvation by the Covenant of Works would have been wholly by Merit ; and therefore Christ having expiated the Sins of the Elect , their good Works must merit Heaven , which is clearly confuted , seeing God's Dispensations are by Covenant , importing Ingagements , which did not arise from the Creatures Interest by Creation , but only by God's Promise , which was free by the Freedom of Indiffrency . I am fully perswaded that a great part of God's Promises in the Govenant of Works was by his free Favour , and could not have been claimed by Adam , or his Posterity , as due in Justice to their Perseverance : For there was an exceeding great difference between the Value of Adam's part , and God's part of that Covenant ; Adam's part was only Obedience to God. There is nothing mentioned in Scripture , or consequent from the Nature of that Covenant , that God's Promises were for Adam's improving and increasing those Moral perfections God had given him by his Creation ; but on the contrary , that which is expresly mentioned , is only forbearance to eat of the forbidden Fruit , which could not be the only Obedience , but likewise the Obedience to all the Moral Law written in his Heart , and also to the positive Law of Marriage instituted in Innocency ; yet Innocence in all was Man's part : and Improvement , tho it was no Work of Supererrogation even in him , because he was obliged to love God with all his Might , yet it did deserve and merit by God's Remunerative Justice , but it cannot be pretended that it was a proportionable Remuneration to Adam's Innocency , that he should not only become Immortal , and be exalted to Celestial and Eternal Glory , and that he should be confirmed and made free of the hazard of falling ; but that also all his Posterity should have additional Perfections created with their Souls , enabling them against the Prepossessions of Youth , to remain innocent , and all as a just Proportion by Premiative Justice : no certainly . The Nature of a Covenant which is a mutual Contract , implieth mutual Prestations to be performed by the Parties Contracters , as the mutual Causes and Conditions of each to other ; and that the ingaging to these Performances be voluntary , even tho the Matter engaged were necessary , and have an anterior Obligation , distinct from that Obligation which ariseth by the Contract . For as it is well said by Lawyers , the same thing may be due by several Obligations , and may be exacted by any of them ; but the Property of a thing cannot be by more Rights , for none can acquire that which is already his own . Therefore before the Covenant of Works the Man was obliged to a full Observance of God's Commands without any Engagement of his own , because God who gave him his Being , might justly qualify his own Gift at his Pleasure ; so he had given Man his Being by Creation , with sufficient Intimation of his Pleasure and Command , by the Laws written in his Heart , none of which did oblige him to enter into a Covenant with his Creator , nor did God command him so to do , but offered it to his free Choice , inducing him thereto by the great Benefits he offered him by it , which he had not Right to , nor any ground of Confidence of it , but through that Covenant . The Covenant of Works had no Sanction by a Penalty added to it : For the Dissolution of it upon Man's Failure in his part arose from the Nature of all Contracts , whereby it the one Party fail , the other may either urge Performance , or declare himself free . After Adam's Fall , Performance became impossible , and he was not punishable by that Covenant , but by the antecedent Divine Law ; neither could Man's Consent or Engagement to be liable to the Punishment of Death have any Effect , because his Life is not in his own Power : Therefore he was only punishable by the antecedent Law of God , which was before any Covenant , and remained the same during the Covenant , and after the Breach of it . The Pain of Death expressed for eating the forbidden Fruit was no part of the Covenant , and it doth appear to have been anterior to the Covenant intimated to Man immediately after his Creation , before Eve was created , otherwise Adam might have eaten of that Fruit , which doubtless was most pleasant before the Prohibition ; but Eve's Creation is related after that Prohibition , and there is no ground to doubt but the Covenant was made both with Adam and Eve. Death was the due Punishment of the Breach of that Prohibition , tho it had not been expressed ; for the Obedience of a Rational Creature to the Creator is indispensible , not only by the Immutability of the Divine Decree not to dispense , but simply by the nature of the Thing . It could not consist with God's infinite Love to himself , to make a Rational Creature that owed him no Obedience ; and if he could renounce Obedience in one thing , he might in all . But tho the Prohibition had been after the Covenant , yet it was no part of it , nor did God by it restrain his own Freedom to command what he pleased , for which he had given an Ability to perform : For it was a chief Law written in Man's Heart to obey all God's Commands . The Institution of Marriage was also before the Fall , and even before the Covenant of Works , and the Breach of it , or any of God's Moral Laws , would have annull'd that Covenant . God did both in Wisdom and Goodness express the Sanction of Death to the eating of that Fruit , as that which Man might be most readily deceived in , the Matter being in it self indifferent , and of small moment , abstract from the Command ; and therefore the Devil tempted to break it rather than any other . God made the Covenant of Works with Adam , and when Adam had broke that Covenant , and made it ineffectual , God did publish to him the new Covenant of Grace . There is but little of either expresly related by Moses , yet doubless both were largely revealed and made known to Adam ; and now when the Canon of Scripture is full , the Analogy of Faith may thence sufficiently be collected , both as to the Tenor of the Covenant of Works , and of the Covenant of Grace . It were a vast Task to gather in order all that might be deduced from Scripture concerning these Covenants : But that which I find necessary for my Satisfaction , and for clearing to me the beautiful Representation of the Divine Decrees and Dispensations towards Mankind , by Grace and Glory to the Elect , and just Judgment against the malicious and obstinately wicked , I will digest my Thoughts of both these Covenants between God and Adam , that the Parallel may the more clearly appear , by expressing the Terms of both in the Form of a free Offer made by God , and accepted by Adam for himself and all his , in the way Covenants used to be entred in , as if God had said to the Protoplasts ; I have made you after my own Image , Innocent and Holy , and have endued you with Understanding , whereby you can judg and reason ; and have written my Laws in your Hearts , in the Principles of Knowledg , to which you cannot but give assent , and the Knowledg of necessary Consequences , which you may thence certainly deduce . I have also endued you with Capacities of Pleasure and Grief , whereby upon the Preception of these Objects , which may most concern your Well-being , Pleasure or Grief will result , and from Pleasure Appetite , and from Grief Aversion , and have made the purest and powerfulest Joy to arise from the Perception of my glorious Perfections , and next from these things which conduce to the Well-being of your Kind , and then the Pleasure that is peculiar to every one : All which are good , when kept within their Limits , and in due Order . I have given you that capacity of Freedom , that you need not be under the Power of the Pleasure or Grief arising from perception of any Creature , but that you may avoid or abate them , by the Application of other Objects to your Senses or Mind , by the Pleasure or Grief thence resulting , especially by perceiving and considering my own Perfections , whereby you may govern your selves , and your Choices , Appetites or Aversions , as may be allowed and accepted by me , and as may conduce for my Glory , shewing my Divine Perfections , in creating , preserving and ruling such Creatures ; whereby as I have been the first Author , so indispensibly I must be the last End of your Being , to which you must subordinate and direct all your considerate Actions , even the desire and endeavour of your own Happiness , that thereby you may be in the fuller capacity to please and glorify me , wherein if you transgress , you must be punished by perpetual Exclusion from my Favour , which neither you nor any Creature can ever be able to expiate and restore you , my Aversion from Sin being infinite , as my self . If you improve the Capacities I have given you , I will also reward you with greater Perfections , as you shall deserve : Your Obedience and Devotion to me , must not be in trivial things , but in such things as require Attention and Diligence , yet such as by these shall still be in your Power , while you remain innocent . By careful Inspection of your own Minds , you may find my Laws written therein ; most of them are evident to you without reasoning , and I have endued you with this Principle to know all things that are congruous to , and becoming my glorious Nature , and yours , as you bear my Image , and as is congruous to , and becoming that part of your Nature peculiar to your selves . I am now pleased to enter with you into a Covenant , by your willing Engagement , in the Terms that I offer you , wherein your part is no more than persevering in your Innocence during that time of Trial which I appoint you , to which you are obliged by your natural Duty to which I propose the Accession of your voluntary Engagement ; and my part shall be to put you thenceforth out of hazard ever to offend , or to lose that Happiness that I give you , and to put all your Posterity in the like Condition that now you are in , that each of them that shall continue innocent during his Trial shall be likewise confirmed , and because they are to be born Infants , carried only by sensible Pleasures before Discretion , which will become habitual and strong , and much more ready to exceed than you who were created in ripeness of Judgment . I will enable them to be in like Capacity to stand as you are , and I will exalt you and them from an animal Life on Earth , to an Angelical Life in Heaven , so that you shall be Immortal , without any Separation of your Souls and Bodies . I will put you in no Necessity to fall by my Decree , or any Circumstances in which you shall be placed ; I will now add nothing to your Obedience by the Laws of your Nature , but the For bearance to eat of the Fruit of one Tree in the midst of the Paradise , that it may be an Evidence of your Obedience for my Command alone , in a Thing in it self indifferent , wherein you must take heed that you yield not to the Pleasure which will arise from that Fruit. Are you now content to enter into this Covenant for your selves and your Posterity , wherein if you fail on your Part , you lose all the Benefit of it ? To which Adam and Eve with Joy , Acclamation and Blessing , did engage and assent ; and God exhorted them to take good and diligent heed to keep all his Goodness and all his Perfections ever in remembrance , left they should be perverted by Satan , Self-love , and Sensual Pleasure . The Terms of the Covenant of Grace are much more fully represented in the Scripture , than was the Covenant of Works . The Covenant of Grace was first published to Adam and Eve after their Fall , in these Words ; The Seed of the Woman shall bruise the Head of the Serpent : Where by the Serpent is understood Satan , who under the appearance of a Serpent , deluded them ; and by the Seed of the Woman is meant the Mediator of the Covenant of Grace , who is to bruise that Serpent's Head , and to deliver from the Power thereof , such as should obtain the Benefit of the Covenant of Grace ; which for my more distinct understanding , I do conceive as if it had been more fully exprest , and as if God after the Fall had said to our first Parents thus . I made a Covenant with you , for your selves and your Posterity , that if you continued innocent during the time of your Trial , I would have given you supernatural Grace , whereby you should never sin , but should be eternally Happy : I gave you sufficient natural Capacity to fulfil that Covenant , but you have distrusted my Kindness , and have believed an Apostate Spirit , and therefore have lost to your selves and your Posterity , the Benefit of that Covenant , without being in any necessity to break it ; by my Decrees or Dispensations , I might justly cut you off without having any Posterity , or might leave you and them to follow your own ways : and I will no more make a Covenant with you for them , but I will raise up a second Adam , who shall take upon him your Nature , and be like you in all things ( Sin only excepted ) who will be for ever Innocent and Holy , and so not only perform that which by the former Covenant you might have performed , but will submit himself to Sufferings for you and your Posterity , of greater value than if you had all suffered eternally the just Reward of your Sins . And for his Sake I do offer you , and will offer to all your Posterity who shall be capable to know an offer of Mercy and Grace , that I will make you new Creatures , enduing you with supernatural Powers and Inclinations , making you Holy and Happy , and will not suffer you to continue in Sin , if you be not so addicted to your Sins , as to reject my Offer to make you Holy ; and therefore I will continue with you and your Posterity the Light and Law of Nature written in your Hearts , whereby you may know Sin the Transgression of it , and that you may know that there is Mercy for the Penitent , and none for the malicious while obstinate Sinner ; whereby you may also know that if you repent and betrust your selves to my Mercy and Conduct , that I will make you Holy and Happy : And albeit neither you have , nor will they have Ability to repent and trust ; yet with the Offer I will give Strength to perform these Acts , if the Offer be not rejected , and will bring them to the Means of Grace to follow out the same . This Offer becomes a Covenant by acceptance thereof , the Accepters betrusting themselves to God's Grace and Direction by his Word and Spirit , trusting to obtain Pardon of all Sin , and of Excitation to Repentance for obtaining of it , and for obtaining eternal Happiness by infusing the Habits of Grace here , and perfecting them in Glory hereafter , in the beatifick Visions of God's Perfections , and the shining of his Face for ever , without fear of Sin or falling from that happy State. I do conceive that in this Representation , all the Requisites of a Covenant are comprehended : For the Difference between a Covenant and any other Favour done or promised , whether absolute or conditional , is no Covenant , albeit there may be therein mutual Prestations required ; but this is special in an Offer that it hath no Obligation till it be accepted , whereby the Accepters become obliged to perform the mutual Prestations on their Part. God making the general Offer of Mercy and Reconciliation to Sinners if they repent , and betrust themselves to him for all things necessary for their Happiness ; for even the natural Conscience of all Men of Discretion is capable to know , and represent to them that God is Just , and will punish obstinate Sinners , and yet is merciful to penitent Sinners , throwing themselves upon him , tho without Revelation they cannot know how a just God can pardon Sin , without Satisfaction to his Justice , but the same is manifested by the Gospel : as by the first Adam , all his Posterity were capable of Happiness , if they sinned not ; so now by the second Adam , all are again capable of Happiness , upon far easier Terms of Repentance and Faith , and even these performed by supernatural Grace . If Adam or his Posterity had the making of the Covenants of Grace , they could not without Impudence make them larger , for there could be no more added , but that even all the obstinately Wicked and Impenitent should enjoy the Pleasure of their Lusts on Earth , and thereafter the Joys of Heaven ; so that I do , and all considering Persons might cry out with the Apostle , O the Height , the Breadth , the Length , the Depth of the Love of God! And yet his electing Love is even larger than this Offer : for albeit it be inconsistent with his immaculate Holiness , to make any happy , whom he doth not first make holy ; yet some Rejecters he maketh holy and happy , pulling them as Firebrands out of the Fire , which maketh none of the obstinate and rejecting Sinners excusable who continue to refuse to be made holy ; and tho they may deceive themselves , thinking they would be willing to be holy , yet while they are addicted to their Sins , in reality their Will is not to quit them . In my most serious Thoughts , I can perceive nothing in this Conception of God's Covenants with Men , that is impossible , inconsistent with , or incongruous to any of the Divine Perfections ; but highly illustrating them all , and becoming the Majesty and Glory of God , as the King and Ruler of his rational Creatures , as to their eternal State. Thereby he shews himself to be the most excellent King , not only in a just Distribution of Rewards and Punishments , but in great Goodness providing all things requisite that might have made them all happy , without making any one miserable , but by their own particular Fault . Thereby also his great Wisdom is manifested , designing , or doing nothing in vain , but ever choosing fit Means for the best Ends ; whereby his Mercy doth eminently appear , that even against Merit he gives Grace and Glory to those Creatures of whom he had no need , and who had willingly and ungratefully offended and injured him , that he hath left nothing undone , that could consist with his Domion , his Wisdom , his Purity and Holiness , to extend his Goodness to his rational Creatures . He doth not only govern the Elect towards their Happiness , after their Conversion , but even before it ; he waits upon their Repentance , and gives time to repent to those that do never make use of it . He gives them his Vicegerents to rule them in Civil States , he provides Necessaries for their convenient living in that State ; he does not punish these Societies but for gross , common and national Sins , which by the ordinary Power of Nature they might forbear , and which are atrociously odious by the very Light of Nature to all but these , the Gratification of whose evil Affections perverts them to think them pleasant . So that none of his Creatures ever had , or ever shall have reason to complain of his Dispensations , but he hath just reason to complain against every lost Sinner that they have hardned their own Hearts from his Fear . Could there be a greater Evidence of the Goodness of God to Mankind , than that after so just and reasonable a Covenant he entered into with them at first , and which they so soon , so unnecessarily , and so ungratefully violated , that he did immediately publish to them the new Covenant of Grace to make all capable of Happiness , through the Incarnation , Suffering and Satisfaction of his Son , and even pulling some as Firebrands out of the Fire , when they were raging in their Sin , and rejecting the Offers of Grace , and resolutely cleaving to their Abominations , and saying in their Hearts , that they would have none of him ? In this way the Errors and Mistakes of Men about the Divine Dispensations may be prevented or cured . As , 1. It was the first , and is yet the most general Error , Why did God suffer Sin to enter into the World ? Might he not have made all his Rational Creatures to be infallible ? that had been more Goodness than what appears in either Covenant . This was the Devil's Temptation , murmuring that God had made them fallible , and under the necessity of a diligent Attention and Guard , giving them Trouble . Satan did deceive Man , representing God as envious , hindering the Happiness he might attain by eating the forbidden Fruit. But let it be remembred , that God was free to give what measure of Goodness he pleased : it is impossible that he should communicate so much Perfection to Creatures that they were not capable of more , for then his Goodness should be exhausted . Christ said to the Labourers of the Vineyard who murmured , That he had given as much to him that served but one Hour , as to them that had endured the Heat of the Day : Is it not free for me to dispose of my own as I please ? If God had created his Rational Creatures that they could not shun Sin and Misery by irresistable Temptations , or by an operative Decree , they might have complained ; but when they might be happy and would not , what Impudence is it to complain ? But likewise as God is bountiful , so he is wise , and will not divest himself of the Government of the World , or manage Men by Instincts , as he doth the Brutes ; therefore his Wisdom did require that his Rational Creatures should be capable of Rewards and Punishments , and be governed by them and not by fatal Necessity . 2. The Voluptuous think , Why did God give us Pleasure in such Objects , which results from them so powerfully , that we are not Masters of them ? Eve insinuated this , that the forbidden Fruit was pleasant , good to eat , and fit to make the Eater wise . Thence also wicked Men do deceive themselves , that these Pleasures to which they have so strong a Propension , cannot be evil , at least the cause of eternal Misery : But they consider not the Goodness of God to Man in giving these Pleasures of Sense ; Life and Health may be continued when Smell is lost , and even when Taste is lost , as Barzillai said to David . If God provided no Remedy , there might be pretence of Complaint ; but tho Pleasure or Grief be not directly in Man's Power , yet God hath endued him with Reason , that he can manage them by applying other Objects to his Sense , or Thought , which will keep them from Excess . If Eve upon the Sight or Smell of the forbidden Fruit , and the Pleasure arising from it , and the Desire to it , had remembred God , and the Pleasure arising from the clear Thoughts of him , she had never proceeded to eat . Beside that it was rational and congruous to the Divine Perfections , that the Obedience of his Creatures should require Attention and Diligence , and should not consist in such Trifles as were wholly indifferent , without Pleasure or Pain , Appetite or Aversion . I conceive they stretch too far that make the first Motions of Pleasure or Appetite thereof to be Sin ; Covetousness is the voluntary continuing of these against the Command . Our Saviour had an Aversion from the Cup of his Suffering , and wished it could have been delayed , which was but the Effort of innocent Nature , which he did not voluntarily continue , for immediately he says to the Father , Not mine , but thy Will be done . The Heathens and many Christians in their Ignorance , reckon nothing to be Sin but where the evil Inclination takes effect ; and the Apostle says , That without the knowledg of the Law , he knew not that Covetousness was Sin : which will not infer , that the first Motions of the Affections are Sin , until the Will concur to continue or proceed in these Affections contrary to the Law ; for it is said , When Lust is conceived it bringeth forth Sin. Where Lust must signify the natural Affection of Pleasure , which is not Sin , but the rise of it . The Aversion from Persecution or Martyrdom not yielded to , is not Sin ; but it is the greater Duty of Holiness , willingly to undergo it , notwithstanding that natural Aversion : So the first Motion or Desire of the Pleasure of the forbidden Fruit , if it had been immediately avoided by diverting the Mind to God , and Gratitude to him , it had not produced the doleful Effects that followed . These first Motions make many Men doubt of their Regeneration , tho they did not continue in the same in their most secret Thoughts ; yet Sin is more in the Will when it doth continue these than in the outward Act , which is rather an Evidence of the strength of the Concupiscence , than a part of the Sin. The distinct knowledg of the Terms of the Covenant of Grace , has been much perplexed , by apprehending Sin as if it were a Debt obliging the Sinner to Punishment , especially from that , that Sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Lord's Prayer , and elsewhere , which is translated , Forgive us our Debts , as we forgive our Debtors : But the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify debeo , but also obnoxius sum , I am liable ; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only debitum , but noxa , that is , Injury or Wrong , and cannot otherways be properly understood in that place ; for God hath not required us to discharge the Debts owing to us by our Debtors , but the Resentment of Wrong done to us by them . The Punishment or penal part belongs to God , and so cannot be forgiven by the Person injured ; and if there be any thing of Reparation due by the Wrong , it may be lawfully prosecuted : but the Aversion and Resentment arising from the Injury is that which Men are required to forgive and obliterate . There was indeed a Debt of that holy Action that by Sin was transgressed , but every Debt is not a Debt of Payment ; for Payment imports the delivery of some Fungible , as Money or Grain , but other Debts consist not in Payment , but in Prestation or performance of some Deed , as the doing any Work , putting one in Possession , giving Honour or Obedience : And so Creatures Obligements to God are not Debts of Payment , but of Prestation or Performance ; much less can the Guiltiness of Sin import a Debt of Payment , but it doth not even import a Debt of Performance . A Criminal is not obliged to offer himself to the Justice of the Magistrate , who therein is the Minister of God , no not to confess his Crime when accused by another , unless it can be otherwise proved : Nor doth the Judg punishing take Payment , but useth his Authority in the way of Vindication , as an Act of Punitive Justice done by him on the Criminal , and not done to him by the Criminal . Prestation of Facts being omitted , especially to God , can never be repayed : that which is past cannot be recalled , nor is it compensable by any Liquid Payment , but only the Damage done by it ; and if there be no other Damage , the Grief arising by the Injury may be compensed with Joy arising from the Application of some of the Injurer's Goods to the Injured ; and oftentimes Men count it a Satisfaction by taking Pleasure in the suffering of the Injurer , but that is it which Men are required to forgive : How can it then be imagined that God requireth Payment for the failure in Duty by the Committer of Sin ? He is not capable of Grief or Damage ; and he hath not only said , but sworn , that he taketh no Pleasure in the Torment of his Creature , As I live , saith the Lord , I delight not in the Death of a Sinner . If Sin inferred a Debt of Payment , it might be forgiven without any Satisfaction ; for scarce is any Creditor obliged to exact the Debt due to him , but he may freely forbear it or forgive it . And therefore if Sin did properly infer a Debt , God might forgive it without Satisfaction ; therefore God punisheth not Sin as a Creditor exacting his Debt , but as he is the King , Ruler and Judg of the World , he vindicates the Injury against his Law , and manifests his infinite Aversion and Abhorrence of Sin , not his Delight in the Misery of his Creature . 3. I consider the part of the Son in the Decree and Dispensation of the Covenant of Grace , not as a making Payment for the Debt of Sinners , but a submitting to these Sufferings , which do as much manifest God's Abhorrence of Sin , and Delight in his indispensable Law , as if the whole Race of Mankind had been eternally in Hell ; and thereby he made way to God's Mercy to fallen Man , so far as it was congruous to the Divine Perfections . If Christ's Satisfaction had been the Payment of the Sinner's Debt , the Forgiveness of Sin would not be by free Grace . A Cautioner or any interposed Person paying a Debt , the Creditor cannot be said to give a free Discharge to the principal Debtor , for he has gotten all he could demand . Law doth not suffer a Creditor to refuse Payment from any that shall please to interpose , which therefore would be far from exalting the free Goodness of God in pardoning Sin , as the Scripture sets it forth ; beside that all interposed Persons acquire Right to the Debt , and have Recourse against the principal Debtor for whom they pay : But Scripture makes no mention of Sinners becoming Debtors to Christ for Punishment . If Sin had been undertaken by , and transferred on Christ , the Sinner being so liberated , how could the Sinner beg Pardon of the Sin that was already payed ? Thence some have imagined , that it was a fault to mourn for Sin , and that so they were no way under the Law , but under Grace . And those who are a little more modest say , that they do not observe the Law as a Debt by Justice , but as a free Gratification , mistaking grosly that place that the Regenerate are not under the Law , but under Grace ; that is , that the Law is no more the Counterpart of the Covenant between God and them , as it was in the Covenant of Works , but is still a Law obliging them to Performance , without Abrogation , Derogation , Indulgence , or Pardon of Sin before it were committed , anterior in its Obligation to any Covenant of and with Man. The reason of the severe Punishment of Sin is commonly given , because it is committed against the infinite Majesty of God ; to which I think it may be well added , that as the Aversion of God from Sin , and as his Purity is infinite , so his Justice requires an infinite Punishment , which because a Creature cannot bear in a finite Duration , it becomes an infinite Punishment . Thence also it is evident that Christ's Satisfaction could not be infinite in Weight , for Weight can no more be infinite than Bulk , but it becomes infinite in Value by the Dignity of the Person that suffered it . 4. All that deserve the Name of Christians do agree , that God's Justice could not be satisfied , nor Sin expiated , without the suffering of Christ of infinite Value , but they do exceedingly disagree in the Terms of the Covenant betwixt the Father and the Son , and betwixt God and Man. All do agree , that in every Covenant there must be mutual Prestations by either Party ; but the Question is , what these Prestations were in the Terms of the Covenant of Grace , what is God's part , and what is Man's part in it ? There be many Errors not only perillous , but pernicious , especially when they are wilfully maintained . That Infallibility the Church of Rome pretends , makes all her Errors to become wilful and sinful , if once they have been owned in that way they count infallible . All others may and oftentimes do retract their Mistakes . It were highly uncharitable to imagine , that any of these had wilfully or willingly taken up an Error in this matter , which is the greatest Interest of Men ; but at first they behoved to be mistaken . I do therefore think it worth my utmost Endeavour , for my own clearing , to consider how they have fallen into these Mistakes , and by what way they might come cut of them . ( 1. ) The Pelagians held , That the natural Powers God had given Men by Creation , were sufficient for Regeneration ; and that which seems to have led them into that Error was , that it could not consist with the Goodness , and even with the Justice of God , to damn Men for that which was never in their Power to avoid : Seeing nothing can be a Crime but what is voluntary , and where the Will might have actually chosen or followed the contrary , and so at least it was in their natural Power to repent of Sin , and trust in God for Mercy , through the Merits of Christ. And when they were told that Adam was once free , and was the common Root of Mankind , covenanting with God in their Name ; and therefore as they would have obtained Happiness if he had stood , so they must be content with Misery seeing he fell . He that takes the benefit of a Bargain , must take it with the hazard of the Loss . The Sins of an habitual Sinner are more atrocious than his first Sins of that kind , and yet less free . It was hard to convince them thus , that they were in the case of Freedom as to Repentance ; for while Adam did represent Mankind he could not repent , which behoved to presuppose Sin ; and after Adam had sinned , that Covenant was lost , and no other Sin of Adam reached all his Posterity : but if they had considered that Christ the second Adam had supplied and exceeded the first Adam , whereby no Man should be lost , but he that refused the Covenant of Grace in the first Motions of it , whereby his natural Conscience at least did witness to him that he was a Sinner , and thereby deserved to be excluded from God's Favour , and yet that God was merciful and gracious to a repenting Sinner , but that it could not consist with his Holiness and Purity to reconcile with a Sinner cleaving to his Sin and that God would never suffer him to perish , who upon such Motions did not cleave to his Sin. It did not thence follow , that this Man by the Power of Nature could repent , but it was sufficient to convince the Peldgian , that God would give him a new supernatural Power to repent and believe . All that the Pelagian could reply was , that there was no need of a supernatural Power , and therefore the Wisdom of God would not choose a superfluous way , but would make use of the Powers of Nature . Yet the Scripture saith expresly , and inculcateth , That the Natural Man cannot understand Spiritual Things , that are by the Covenant of Grace ; for which God gave no Capacity to the first Man by his Creation , and so none of his Posterity can pretend it by those Powers communicated to Mankind by Creation , and Propagation . Pelagians did as highly speak of Grace as others , but they meant by it only the Powers of Nature . ( 2. ) There is a new Mistake like to that of the Pelagians , taken up by some of the Protestant Church in France , and taketh with others , which if it be followed will end in Pelagianism , but they should not be yet so treated . They do not suppose Repentance and Faith to be in the Power of Man , but that they are given by God at the time of Conversion , yet not by any inward Habit or Power created by God , and infused into the Will or Soul of Man , but by the Word and other Means of God's Prowidence ; as when God by Correction lays low a Man's Passions and Lusts , which hindered him to give due Attention to the Word of God , and then by managing the Word of God , and bringing such parts of it to his Thought as is fitted for his Capacity and Circumstances , so that he cannot resist it ; for the Word of God is called the Sword of the Spirit , and that it converts the Soul , and that the various Expressions in Scripture , Line upon Line , and Precept upon Precept , is contrived to take with several Capacities and Inclinations ; and that Man being a Rational Creature , is always acted by God rationally , but infused Habits would be a brute way . The Wisdom of God would take the most adapted way , the holiest Acts are done by Acts of Reason and Will , infused Grace would lead to Enthusiasm , and make the Word unnecessary ; but when the Word prevails , it is said to be the ingrafted Word . This they think not to be the moral Swasion of the Arminians wherewith Man could prevail , but no Angel could so manage the Word , it must be the Hand of God alone ; and seeing Conversion can be that way , it were superfluous to add to it other inward Operations of the Spirit . In all this there is nothing but the Powers of Nature more subtily managed : The whole couse of Scripture is always inculcating the Difference of Grace from Nature . If the Pelagians said not the same thing , certainly they might have said it ; but the Scripture saith expresly , That the Natural Man cannot know the Things of God , because they are spiritually discerned . Therefore Man by Nature wants that Sense to discern with ; Grace is the new Creature , and Regeneration the new Birth , therefore in Regeneration God must give a new Sense . By Nature he hath given five Senses , and fitted the Objects with sensible Qualities suted to them all : These were not essential to Man , God might have given fewer , or added more , and fitted Qualities for them . May he not then give a new Sense for spiritual Things ? his Word sheweth he doth so , which derogates nothing from the Word , wherein are the Qualities fitted for that Sense ; it does not derogate from the Excellency of the natural Light , that it cannot work upon a blind Man , or that it does require the Sense of Sight . The Word of God doth not only excite and promote Grace after Conversion , but is a chief Mean to prepare the way for Conversion , containing not only supernatural Light by Revelation , but reviving and perfecting natural Light , manifesting the Divine Perfections , the Celestial Glory , the way to attain to it , the Beauty of Holiness , the Deformity of Sin , and the dreadful Consequences thereof ; and so looseth the Mind from that cleaving to Sin , that makes the Offer of Grace and Mercy to be despised and rejected : But it is not sufficient to turn the Soul to God by Conversion . A vertuous Heathen by the Light of Nature may see the Deformity of , and may hate gross Vice , and may turn from it to that which is comely and convenient for Mankind , but can never turn to God to make him the last End. The Scripture may much more easily convince , but not convert by it self , but as it hath the Qualities sutable to make Impressions upon that supernatural Sense and Relish of spiritual Things . It discovers not only the Pollutions of the World , but those more subtile Sins that Heathens never perceive , such as fetting the common Interest of Mankind above the Interest of God , the want of the Love and Delight in God , and of the Dependance upon him , and attributing all good things to him : So the ingrafted Word must be in its proper Stock , in its own spiritual Sense . No Man can refuse that God hath frequently insused Habits in the Soul of Man without the use of any Sense , or any Principle in Reason . Did not God give the knowledg of Words to Adam and Eve whereby he spoke to them , and they to one another ? yet there was no natural Connection between the Sounds of the first Language and the Thoughts and Things they signified . He gave also the Knowledg of many several Languages after Christ's Resurrection , not only to the Apostles , but to others ; Was either Reason or Will made use of , in the producing of these ? or was it a brute Way , unbeseeming God ? Are not the Principles of reasoning inbred in Nature , and freely given of God ? Is therefore Man's reasoning a brute Way ? Nothing can be more express against this Opinion , than that of Ezekiel ; A new Heart also will I give you , and a new Spirit will I put within you , and I will take away the stony Heart out of your Flesh , and give you a Heart of Flesh ; and I will put my Spirit within you , and cause you to walk in my Statutes , and you shall keep my Judgments and do them . ( 3. ) There is a great Inclination in Man to put Works upon Man's Part of the Covenant of Grace , and that as deserving by Justice the Performance of God's Part. The Semi-Pelagians after the Pelagians were baffled and exploded , that they durst no more profess the Powers of Nature to be sufficient for Salvation , said , there behoved to be supernatural Grace given of God at Conversion , yet there were preparatory Works , such as the Sense of Sin , and of its deserving the Spirit of Bondage , the use of Ordinances , which they thought deserved Grace , which God in Justice could not but give ; these were also exploded , and were called Semi-Pelagians . All the Apostle Paul's Arguments against Righteousness by the Law , strike as fully against these as against any Merits or Works on Man's Part in the Covenant of Grace , and he is accurately positive , That by Faith only we are sav'd , without any thing on our part in which we might glory , or attribute our Salvation to our selves , in whole , or in part . ( 4. ) There is of late an Opinion vented in England , that tho the Covenant of Works is now become impossible , which required perfect Obedience ; yet God in his Goodness hath entered into the new Covenant or Covenant of Grace , in which Man's Part is not a legal and full Obedience , but through Christ's Mediation he hath accepted an Evangelical Obedience , being a sincere Endeavour to fulfil all God's Commandments , and a Course of Life , without continuing in any kind of known Sin. Their main Ground is , that it cannot be thought that God entering with Men in the Covenant of Grace , would not have Men as a Part of their Engagement to resolve and promise to have respect to all God's Commandments , and to endeavour so far as humane Frailty could allow , to fulfil them all : if it were not so that Holiness were Man's Part of the Covenant , we behoved to take the Antinomian's Interpretation , that we were no more under the Law , but under Grace ; that the Law had no more Obligation on Believers , therefore the new Obedience must be Man's Part. This Opinion hath been held by some Pious and otherwise Orthodox Divines , and therefore it ought rather to be cleared as a Mistake , than prosecuted as a stated Profession . It must therefore be adverted , that God's Moral Law is indispensable , and behoved to be binding tho there had never been a Covenant , as hath been shown before . God's Dispensation might have been without taking Man's Consent by way of Covenant , but by the Law written in his Heart , obliging him to Obedience , under the just and proportioned Punishment of eternal exclusion from God's Favour ; the breach or loss of no Covenant could take away that , it became indeed Man's Part of the Covenant of Works ; but that Covenant is broken , yet the Obligation of the Law which was anterior to that Covenant , stands . In theCovenaut of Works there was partly Merit , partly Favour , but the Covenant of Grace excludes all Merit , and Man's Part is by Faith only ; so that Faith is not considered in its moral Goodness , for in that Consideration Love is a far more excellent and disinterested Vertue than Faith , but Holiness is on God's Part of the Covenant of Grace , as in the former Conception is expressed , he infuses the Habits of all the Christian Vertues in Conversion . Man's Engagement to endeavour to keep God's Law were of no Import , unless he did keep it , and so God's Part should not be at the time of Conversion , but at the time of Death , after the Course of Man's Life did appear . The Scripture makes no mention or moment of Man's Resolution , which is as the early Cloud , or Morning Dew , which quickly passeth away . Neither would the Terms of the Covenant of Grace be equal to all , the Endeavour of some would go much further than the Endeavour of others . ( 5. ) Some Divines in England have made Man's Part of the Covenant to be Faith , as it is a good Work , because it is said , Abraham believed in God , and it was imputed to him for Righteousness . That is , it was held sufficient , as if all Righteousness had been performed . But this had been still a Covenant of Works , accepting one Work in place of entire Obedience ; but Abraham's believing in that Place , was not the Act of Faith , as it is Man's Part of the Covenant , for it relates to a former Place of Scriptnre , as the Scripture saith , Abraham believed , which was concerning his Son Isaac , who was promised to him in his Old Age ; and therefore he staggered not at the Promise of God , through Unbelief , which was a particular Act of Belief of that Promise , and was properly an Act of Holiness , and was so imputed or reputed as an Act of Righteousness ; but the Act of Faith in which Abraham entered in the Covenant of Grace , was believing in God through the Messiah , to be justified , sanctified and glorified . ( 6. ) Some Reformed Divines in France and England bring good Works on Man's Part of the Covenant of Grace , as perfecting and compleating Faith , for only a lively Faith working by Love is saving , for there is a Faith that worketh not by Love ; The Devils believe and tremble , and Faith without Works is dead . Abraham was justified by Works , when he offered Isaac . Seest thou how Faith wrought with his Works ? And Abraham believed , and it was imputed to him for Righteousness ; by Works a Man is justified and not by Faith only : Yet Paul's reasoning is much more full and accurate , discussing the Point of Justification by Faith only , without the Works of the Law , which could not consist if James spoke of Faith as Justifying ; whereas James takes off an Error of those that thought they might be saved by believing the Gospel without Holiness , which he redargues as a wrong Consequence from Paul , and shews that not to be true Faith , but such a Faith as the Devils have , which cannot be that Act of Faith , whereby Man entereth in the Covenant of Grace , which is not believing the Truth of the Gospel , but relying on God for Salvation through Christ , according to the Gospel ; and on the contrary , Abraham's Faith is brought in as true Faith , which yet was not the justifying Act : nor is the Justification there meant , the Justification in Conversion , which maketh a Man just , but that which manifests his Justification to himself and other Men : For Paul saith , If Abraham were justified by Works , he hath whereof to glory , but not before God ; as if it were any thing whereof he could glory in himself , for all Glorying and Boasting is excluded ; but Abraham's glorying is in God , who freely justified him : and he rejoiced from that Act of Faith concerning his Son , evidencing the Soundness of the saving Faith , and the Manifestation of his Justification thereby , both to himself and other Men , whereby he glorieth before Men and not before God. And whereas it is said , That Faith worketh by Love , it cannot be understood that Acts of Love are Acts of Faith , for they are Graces essentially distinct ; but that Faith is Man's Part of the Covenant whereby Love is given upon God's Part : nor doth it follow that because Faith is perfected by Love , therefore its Essence is not distinct from Love ; Man is perfected by Love , yet it is no part of his Being . That Historical Faith , believing the Truth of the Gospel , is specifically different from saving Faith , and yet it is said , That whosoever believeth Christ is come in the Flesh , is born of God , for no Man can call Jesus Lord but by the Spirit of God ; which imports no more than a Sign of saving Faith , at that time when there was so general an Opposition against Christ , when no Man did avow or own Christ hypocritically . ( 7. ) The Church of Rome hath more exceeded , in bringing Works as Man's Part of the Covenant of Grace , than any other Society of Christians ; for they have made Works the whole and only Part of Man in the Covenant of Grace , and have given no Preheminence to Faith , but to Charity or Love , consequently enough to that Principle . As it is said of the three eminent Christian Vertues , that of these the greatest is Charity ; so that if Faith did save as a good Work , Love would much more save . They acknowledg no Justification distinct from Sanctification ; they do not require good Works as the Condition of Salvation , but as the meritorious Cause of Salvation ; that God in Justice could not deny Celestial Glory to those that live holily , and ( which is yet more extravagant ) Supererrogation is the common Opinion publickly preached in that Church : and when the Council of Trent was call'd on purpose to amend Errors in Doctrine and Manners , that had crept into that Church , not one Word in any of their Canons disapproving Works of Supererrogation , and the Treasure thereof , out of which the Pope by Assignment of the superfluous Merits of the Saints , may supply the Merits of others , and bring them to Heaven , either immediately upon Death , or shortning their purging by the purgatorial Fire , as soon as he thinks fit ; and yet they dispute vehemently against the Imputation of the Holiness of Christ. They do acknowledg that Christ's Sufferings have satisfied the Justice of God , that without encroaching thereupon , he may give Pardon of Sin , and they do not ascribe the Pardon of Sin to the Merit of their Holiness , but only to the Expiation by Christ's Sufferings ; and inconsistently enough they require purging by the purgatorial Fire , which cannot be thought Correction to amend them , and therefore could only be to cleanse and expiate , in which they derogate even from the Sufferings of Christ. But ( to give them the most benign Interpretation ) they think the Forgiveness of Sin could not exalt Men to heavenly Blessedness , but that as in the Covenant of Works every one behoved to merit that Exaltation by their Works , which could not be after the Fall , because of Original Sin , whereby the eating of forbidden Fruit did condemn all Mankind , descending from Adam by Ordinary Generation , until Christ's Suffering had satisfied that Debt , and even the actual Transgressions of those in the Covenant of Grace : yet tho Men be still sinful , their Sins being pardoned as satisfied by Christ's Sufferings , Mens good Works lose not their Effect to merit Heaven , as well as Adam's , which is the only Difference they make between the Covenant of Grace , and the Covenant of Works . Nothing can be more contrary to the Covenant of Grace , and to the Way of Salvation inculcated in the Gospel ; wherein ( 1. ) All Glorying or Boasting of the Creature attributing any Part of its Salvation to it self , is excluded . Where is boasting then ? It is excluded ; by what Law ? of Works ? Nay , but by the Law of Faith. Therefore we conclude ( saith the Apostle ) That a Man is justified by Faith without the Deeds of the Law. But God who is rich in Mercy , for his great Love wherewith he loved us , even when we were dead in Sin , hath quickned us together with Christ ; where it is twice repeated , by Grace you are saved , through Faith , not of Works , lest any Man should boast . Yea Boasting is so far excluded , that Man cannot boast of Faith , as it is his Part of the Covenant of Grace , for it is said , By Grace you are saved , through Faith , and that not of your selves , it is the Gift of God. What could be more said to exclude Works from Man's Part of the Covenant of Grace , not only that there cannot be an equivalent Cause deserving Glory , but not so much as the Terms upon which Glory was to be freely given . For it is expressy said , that we are God's Workmanship created in Christ to good Works , which God hath before ordained or prepared , that we should walk in them : and God hath not predestinated Men to Salvation for their Works foreseen or performed ; For whom he did foresee , them he did predestinate to be conformed to the Image of his Son ; which Image is Holiness , which is not the Cause but the End and Effect of Predestination : Good Works indeed are Via Regni , but not Gausa Regnandi , and they are the Evidences of true and saving Faith , to be diligently followed , not only by reason of the indispensible Law and Duty , anterior in order to any Covenant , but as the Means to evidence true Grace , and give solid Peace ; and therefore it is said , Strait is the Gate and narrow is the Way that leadeth unto Life , and that the Kingdom of God is taken by Violence , and the Violent enter it by Force , which doth import no more than the Way to the Kingdom : And where it is said , Blessed are they that do his Commandments that they may have Right to the Tree of Life , it doth not import Right by Merit , the Word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; so that Works can no more properly be called Right , than the Evidence of Lands or Inheritance are called the Rights thereof , as sighifying the same ; and therefore the explicatory Words are subjoined , and may enter in through the Gates to the City . All others but the Romanists that bring in Works to the Covenant of Grace , bring them in as the Conditions of it , but not as a deserving meritorious Cause , much less as a superfluous supererrogatory Merit , seeing Christ hath declared so clearly , that the first and great Command of God is , Thau shait love the Lord thy God with all thy Heart , with all thy Soul , and with all thy Mind ; to which Luke adds , witth all thy Strength . Can any Creature do more than this Command doth require ? which doth not import that all are obliged to the same measure , but according to their several Capacities ; For to whom much is given , of them much is required . ( 3. ) Nothing can be more apposite to take off that Pretence , that Remission of Sins is not attributed to Works , but only the Exaltation of Man from an Animal Life , such as Adam had in his Innocence , to an Angelical Life in Heaven , than where it is said , Even when we were dead in Sin , hath he quickened us in Christ , and hath raised us up together , and made us sit together in Heavenly Places with Christ Jesus . What a pitiful Pretence is it , that by the Works of the Law are only meant the Mosaical Law , including Institutions and Ceremonies , when Faith is said to justify without the Works of the Law , and thereafter Works are excluded , without mention of any particular Law ; all Negatives and Exclusives are Universal . It is also a groundless Pretence to bring in Works to the Covenant of Grace , to make Men more diligent in Holiness , seeing it is the Evidence of true Faith , ever joined with it in Existence , tho not in Concurrence as the Terms of the Covenant on Man's part ; for the habitual Grace of Holiness is God's part given in Regeneration , which even Infants must have . I do not think it a convincing Reason against Merit , as it is against Supererrogation , or Super-Merit , that no Creature can merit except it did that which it was not obliged to do , seeing all Creatures are indispensably obliged to love God with all their Strength , and so to do all that is acceptable in his Sight : For then God should only have Punitive Justice , and not Premiative Justice , by proportionable Rewards , which yet certainly is as congruous to the Divine Perfections as the other . To him that hath shall it be given . Well done thou good and faithful Servant , thou hast been faithful in a few things , I will make thee Ruler over many things . There are indeed two kinds of Rewards , and there is but one word commonly used to signify both . The one is a Reward proportioned to deserving , of which it is said , To him that worketh , the Reward is not reckoned of Grace , but of Debt . Whence it is clear that there is one Reward of Debt , and another of Grace , which is more properly to be called a Prize , or a Gratification . I doubt not that the Exaltation of Adam , if he had persisted in Integrity , from an Animal to an Angelical Life , and the Confirmation of him and his Posterity against the hazard of falling , was a Prize far above the Proportion of his Merit , and so a Reward not of Debt , but of Grace ; for it was annexed to Perseverance in his Innocence , not to any high degree of his Attainments , and was lost by losing his Innocence , not by coming short of such a degree of Holiness . How impudently insolent is it then for any sinful Mortal to claim Celestial Glory , and to be out of hazard of Misery by their own Merit ? which were the ground of the most excessive boasting ; for then they might say that God had given them nothing that he could have withholden . These are all the ways I know that Men pretend to ascribe any part of Salvation to their own good Works , or Holiness , whereof the last is the worst ; and it is a wonder that such a Multitude of People , after so great Discoveries of its Falshood , should not be asham'd to own and urge it : Many of them at their Death durst not adventure on that ground , but betook themselves to the Merits of Christ alone ; even their greatest Champion Bellarmine , to whose Merits more is ascribed in the Support of that Church , than to the greatest Merits of the most mortified Monks : but they are necessitated to own it , because their Church hath defined it as an Article of Faith ; so that without Shipwrack of Infallibility , which is the Ground and Pillar of their Church , they cannot part from it . There are other Mistakes and Errors about the Terms of the Covenant of Grace , and the way of Man's Salvation , even of those that admit nothing of their Works , but who ascribe all to Faith , and acknowledg that Faith is not by the Power of Human Nature , but that it is the supernatural Gift of God. Those of the Augustan Confession , and the Arminians , hold that Christ hath purchased to all Mankind a Renovation of Nature , concreated with their Souls , whereby it becomes in their Power to repent , believe and be holy , or not , as they please and choose : And that these Graces are not given to every Individual at the time of their Conversion , but that their Election is by God's Fore-knowledg , that they will make use of that Power aright , which God hath given them , and will repent , believe and be holy at their Death : tho during their Life they may oftentimes fall from all these Graces ; yet God who foresaw these would not fall away finally , did elect them to Glory . In this they think they do not boast , because this Power was the Gift of God , but given to all alike , which therefore they call universal Grace ; thereby they think they fall neither in with Pelagians , who attribute these Powers to Human Nature , nor with Papists , that attribute their Salvation to their own good Works : Yet these Opinions are abundantly inconsistent with Revelation of the way of God's dealing with Man , and even with Reason . They are very clearly inconsistent with the Wisdom of God , who doth nothing in vain : Were it not in vain to give Grace to the greatest part of Mankind , whom God knew would never make use of it , or at least would not continue in it , but finally fall from him ? Is it not evidently more consonant to the Wisdom of God , to give Grace only to the Elect at the time of Conversion ? Could it be consistent with the Wisdom of God , that he should reconcile with , and accept into Favour those whom he knew would apostatize and desert him ? I know nothing they can pretend to extricate the Wisdom of God in such a course , but that it could not consist with God's Justice , to require of Creatures that which were impossible for them to perform , much less to condemn them to eternal Punishment for that which was impossible ; and therefore both the Wisdom and Goodness of God required that even the Damned should be inexcusable , and so all Mankind behoved to be put in a Capacity of Salvation , if not by the natural Powers of Man in Creation , at least by superadded Powers after the Fall. But there is no necessity to infer that kind of universal Grace to render all Mankind capable of Salvation , and to make the Damned inexcusable . It is sufficient , and consonant to the Word of God , that Christ's Merits should be in Value sufficient to purge away the Sins of the whole World , and that Grace should be effectual to all of them , who when it was offered to them did not reject the Offer and cleave to their Sins . These Men ought to be satisfied , that through Christ there is an universal Grace purchased , given or offered , and refused , which sufficiently satisfieth the many Expressions in Scripture , of Christ's dying for all Men , yea for every Man , and for the Sins of the World. That pretended insoluble Argument of the Arminians , That must be true which every Man is bound to believe , but every Man is bound to believe that Christ died for him , because God commands him to believe in Christ , which therefore obligeth him to believe ; therefore it is true that Christ died for every Man. This Argument hath been a great Bugbear which hath puzled many , and there are several Answers made to it ; and I think there is yet a better Answer than I have hitherto met with , that the Fallacy lies in this , that there is not a Difference made between a Command and an Invitation or Exhortation , to do that to which the Party exhorted is not obliged , but whereby a great Benefit may arise upon the Performance . Such is the Expression of Christ , Come unto me all ye that are weary and heavy laden , and I will give you Rest to your Souls ; which is only an Invitation to enter into the Covenant of Grace : For the Nature of all Covenants is , that the Engagements of either Party must be voluntary and free , yea even in the Covenant of Works , ( as hath been said before ) albeit Innocence by Obedience to all God's Commands was an indispensible Duty , yet Adam's Engagement superadded thereto was voluntary ; and therefore God will not condemn Sinners because they have not imbraced the Offer of Grace , by believing , as the Penalty of not believing , but will only exclude them from the Benefit of that Covenant , because they did not assent unto it , and will punish them for the Transgressions of his Laws : and therefore it is not true that all Men are obliged to believe ; for then the Damned , and those who have sinned against the Holy Ghost were obliged to believe , which were altogether in vain , neither being capable of Pardon : So that not believing in God through Christ for Salvation , is not the Cause efficient , but deficient of Damnation . It will further appear hereafter , how Christ the second Adam hath restored what the first Adam lost , in putting every Man in a Capacity to be saved , and that no Man should be damned but for his own fault , which is the Sentence of the Synod of Dort , against the Rigor of which the Arminians do so much inveigh . There is no necessity to recur to that Answer , that by all Men is meant not singula generum , but genera singulorum , and by the World the World of the Elect ; which are not apt to convince these Men , that the whole World should only be the World of the Elect , or that every Man should be every kind of Men , or that this Interpretation will quadrate with that place of Scripture , Wilt thou by thy Meat destroy him for whom Christ died ? And the Wicked that hear and contemn the Gospel are said to trample under foot the Son of God. When Christ saith , I came not to the World to judg the World , but to save the World ; by the World cannot be meant the World of the Elect ; for Christ's coming into the World was by conversing with all the World , Elect or Reprobate , and he came to judg all the World , both Elect and Reprobate , tho it was not his chief End in coming : Therefore the World he came to save must be so also understood of all , relating to the World he came into , which is solidly and sharply prosecuted by the eminently learned Monsieur Claud in his Posthumous Works upon the Priestly Office of Christ. It cannot be thought that the strongest Asseveration of God , As I live I delight not in the Death of a Sinner , but rather that he should repent and be saved , were only to be restrained to the Elect , or genera singulorum ; or that it is the Will of God that all Men should be saved , which is not meant properly of the Will of God , which can never be ineffectual , but of the Pleasure of God : for it is not said actively it is the Will of God to save all Men , but that it is the Will of God they should be saved ; that is , it would be pleasing to him if they were all and every one saved , by their accepting the Offer of Grace , or not rejecting it . But that way is only distinguishable from Pelagianism by a Notion not warranted by the Word of God : For if the Pelagians have not said , I am sure they might say , that by the Powers of Nature they meant nothing else , but that Power which every Man hath by his Creation and his Birth ; and might say that those Powers Adam had were by the free Gift of God , so that there were no more ground to glory in the one way than in the other . I do not doubt but many of these Men abhor Pelagianism , which makes me always hope that there may be a Reconciliation between these and other Protestants , which are commonly called Reformed . If all Mankind had a Power to believe , as much as they have a Power to reason or choose , What ground is there to distinguish the one Power from the other ? But if Men cannot believe when they will , but when the Spirit of God hath in their Conversion given them new Powers or Faculties , or at least sincerely offered them , and would put them in their Power if they will not reject them . There is a clear and manifest Difference between natural and supernatural Acts , or between Nature and Grace , that Grace must have a new Power given freely at Conversion , whereby the converted are enabled to repent , and believe : in respect of this Power Christ saith , Without me ye can do notbing , which is not spoken as to natural Powers ; and by this Power the Apostle saith , I can do all things by him that strengtheneth me ; for of bim we have both to will and to do . That way doth not only derogate from the Grace of God , but from the Happiness of Creatures ; for thereby it is impossible that any Creature can be certain of their continuance in their Integrity , or in the Favour of God , not only in this Life , but even in Heaven . For if their free Will can bring them into God's Favour when they please , or lose it when they please in this Life , ( as they do acknowledge ) what have they to secure them against the like in the next Life ? Will they be more glorious than the Devils were before they fell ? Yet their free Will carried them from that Estate . But if God do confirm the Elect Angels and Saints that they shall never fall , certainly it is not only possible , but sutable for him so to do towards those that in this Life he receives into his Favour by the Covenant of Grace . What then can induce them to deny themselves , and all others one of the most glorious Pearls of the Christian Crown , the Perseverance of Saints ? when Christ hath said , That no Man can pluck his Sheep out of his Hand ; and God hath said , That whom he loves , he loves unto the end . Or , why are we bidden to make sure our own Salvation ? Why is a Plerophory , or full assurance of Salvation held forth in Scripture , if these be unattainable in this Life ? It is a pitiful Evasion , that Men may be sure they have Grace , but not sure they will keep it ; for the Assurance relates not to Grace , but to Glory and Salvation . It is true , If the righteous Man depart from his Righteousness , it shall be remembred no more . But it is as true , that the gracious God who freely gave Righteousness , will not suffer the Righteous to depart from it , either in this Life or that which is to come . There is another way of universal Grace maintained by some of those of the Augustan Confession , and it seems to be so held in the Liturgy of the Church of England , that Grace is given to all who are baptized at the time of their Baptism . The Church of Rome excludes all from Mercy and Glory , that are not actually baptized , tho they give them a more easy Quarter , which they call Limbus Infantum , than those of riper Age ; and certainly they must place Idiots there as well as Infants : yet they are more cruel that condemn these Infants and Idiots to eternal Torment . No Protestant excludes Salvation by the want of Baptism , and none of them do include Salvation by Baptism , but only Regeneration ; nor do they hold that that Regeneration doth always , or for the most part continue , but that these Infant-Saints may fall away ; yet all that die in Infancy must be saved , for they cannot fall away . The Liturgy saith , we do not doubt that all that are baptized are truly regenerate , which I would rather interpret as a Presumption in the Judgment of Charity than as a positive Assertion in the Judgment of Verity : As if one saw a Man of Age giving Signs of his Belief baptized , said , I doubt not this Man is regenerate ; yet some of the Learned understand it otherwise , who yet are not for amissible Grace , and therefore perplex themselves , indeavouring to invent a Sacramental Grace of Regeneration , being conditional upon Faith at the time of Discretion . The Papists are more puzled to clear how the Water of Baptism regenerates ; for they think it not enough that God hath promised to regenerate all at that time , but they hold that the Water sacramentally used doth it , opere operato , by a Power given it by God. I know no reason to confirm this Opinion : it is true , Christ saith , Except a Man be born of Water and of the Spirit , he cannot enter into the Kingdom of God. This would exclude all that were not baptized from Heaven , if there the Kingdom of God signified Heaven , which none hold but Papists : And therefore many by the Kingdom of Heaven understand the Christian Church , as it must be understood in several other places ; so that the meaning will be , no Man can be a Member of the visible Church , but he that is , or is rationally supposed to be regenerated by the Spirit of God , and likewise consecrated to God by Baptism : So that it is of the same import with these words , Whosoever shall believe and be baptized , shall be saved . The joining of Water to the Spirit , can no more infer the necessity of Water , than of Fire , which is elsewhere joined to the Spirit . It is from this Opinion ( tho without Warrant ) that Baptism is called the Laver of Regeneration , because a Laver imports Washing , but Regeneration is to be attributed to the sanctifying of the Spirit ; the Baptized are consecrated by the Water of Baptism , not as antecedent to Regeneration , but more frequently consequent thereto . I see no reason to prove Baptism to be a converting Ordinance , but the quite contrary in the very Institution of it . He that believeth and is baptized , shall be saved : So that there is no warrant to baptize any but such as in the Judgment of Charity may be accounted Believers , either by actual or habitual Faith : Therefore Baptism doth not confer the Grace of believing , nor hath God shown that he will ordinarily confer that Grace at Baptism . This is much confirmed by Circumcision , which was the Seal of the Covenant , which could not be meant of the actual sealing and confirming , which was in every circumcised Person ; for it were inconsistent with the Wisdom of God to have designed a Seal for that use which were only applicable to Men , and not to Women : But it was a Seal confirming that Society in which it was used , to be the Society wherein ordinarily the Covenant of Grace was to be found ; as it was also the solemn Inauguration and Entry into the Church , so is Baptism , which is now the solemn Entry into the Christian Church , and is in place of Circumcision ; and therefore the Anabaptists have no just ground to scruple at the baptizing of Infants born to be Members of the Church , which have not only a presumptive inward Holiness , but a federal Holiness , or such a Holiness as all things consecrated to God have ; much more Children consecrated by the Members of the Church , and dedicated to God by their Parents , or in case of their Death or Incapacity , by their nearest Relations , or even by others , from the presumptive Will of their Parents . I see no Warrant for any under the pretence of being God-fathers or Godmothers , to baptize the Children of Infidels , tho they were in their Power . All these ways of general and amissible Grace do much incroach upon the Wisdom of God : Why should he give Grace to so many who he knew would not make use of it , were not that Grace in vain ? But if Grace be given always and effectually at the time of Conversion , it is both sufficient and quadrant with the Wisdom of God , who doth nothing in vain . It will breed no Difficulty , that God calleth many whom he doth not choose , because that is necessary to put them in a possibility of Salvation , and to render those inexcusable that do refuse it : But to give actual Grace to those who would throw it away , were to cast Pearls before Swines . All these ways of conceiving the Covenant of Grace , and the Divine Dispensations of Election and Reprobation , shew , that generally Christians agree , that it is an eminent part of the amiable Aspect of God , that he hath put no Rational Creature under the Necessity of Damnation ; tho most Part do overdo , holding more than what is necessary or convenient for that Effect . There can be nothing more clear , and there is nothing more inculcated in Scripture , than that the Way of Salvation is by the way of Covenant , which implies in its Nature mutual Prestations of the Parties covenanting towards each other , but doth not imply that these Prestations must be of equal Value , or of any Merit , but that the Force of the Covenant is from the Engagement of the Covenanters , by their Choice and Consent , both as to the Matter and Manner . There be Covenants where the Performances are of equivalent Value , deserving each other : but it were Arrogance enough for Adam to have thought the Covenant of Works were such ; and it were Insolence to imagine the Covenant of Grace to be such . As in the Covenant of Works there were two Branches . a Covenant between God and Adam , for himself and his Posterity , and if he had stood , there behoved to have been a Covenant between God and each of his Elect Posterity , particularly for himself : The Word makes it appear to be so in the Covenant of Grace , the Father did covenant with the Son ( foreknowing Adam's Fall ) to become the second Adam , to restore and exceed that which was known the first would lose , by assuming the Nature of the first Adam , and with it not only performing that , in which Adam failed , by not continuing in Integrity , performing the whole Will of God , and thereby putting all Mankind in a nearer Capacity to Blessedness , than Adam had done , tho he had stood ; for there is no ground to think his Posterity would have been confirmed without their own Trial , more than he ; but the second Adam put not only all Mankind out of the Necessity of Misery , but it became effectual unto all , so far as it was congruous to the Divine Perfections , which could not admit of Reconciliation with Sinners cleaving to their Sin , or of those who partaking of Divine Illumination , and of the Tastes of the Powers of the World to come , should despightfully hate the Spirit , the Worker of these . All the rest of Mankind ( as the Father foreknew them , and predestinated them to be conformed to the Son , so ) the Son undertook effectually to redeem them , and glorify them , and the Holy Ghost to call them , sanctify and preserve them . The second Adam did undertake yet much more than the First , to satisfy the Justice , and manifest the Purity of God , more than if all Mankind had perished . This Branch of the Covenant of Grace is compleat as to the Elect , that could not through Incapacity covenant for themselves ; but those that could , were to have the Offer of the Covenant of Grace made to them by their Vocation , tho not to all , in equal Fulness and Clearness . It was not sutable to the Wisdom of God , that those who rejected the first Operations of the Spirit , intimating to them that they were Sinners , deserving Exclusion from God's Favour , and yet that God was merciful to Penitents , and would make them Holy and Happy , if they did not obstinately cleave to their Sins , and reject that Motion ; but in the rest , and even in some of these Rejecters God carrieth on the Work of Sanctification and Salvation in his own Way , bringing such to the Light of the Gospel , or the Light of the Gospel to them , and opening their Eyes to see the Wonders of his Law , and to discern spiritual Things , and giving them the Inclination to accept of the Offer of the Covenant of Grace , and to enter in it for themselves , by that saving Act of Faith , which is all their Part in the Covenant of Grace . Of this we have two eminent Examples in Scripture , the one Personal , the other National , by Miracles manifested to the two great Apostles Peter and Paul. That of Peter was from Cornelius , who neither was a Jew nor a Proselyte , but was come the Length of natural Religion , to worship only the one God , to whom an Angel was sent from God , to show him how he should worship the true God aright . The other was by a Vision to the Apostle Paul , of a Man of Macedonia , beseeching him to go to that People to help them , who ( for ought doth appear ) were then Heathens . It doth not suffice to a distinct Knowledg of the Covenant of Grace , to know that by Faith we are saved : but those who have Capacity , ought to enquire what that Faith is ; whether it be the Habit of Faith , or an Act of Faith ; whether it be a special Act of Faith , and what that is ; whether it be one single Act only , or if to be renewed ; and whether it be saving by any thing in itself , and if we may perceive any Consideration why God made that Act of Faith Man's Part of the Covenant , rather than any other . As to the first Point , to have Faith , and to believe , are used as equivalent Terms , both in common Use and in the Scripture , but in a great Latitude ; for to believe doth oftentimes signify a Judgment of the Truth of any Proposition : Men do believe , that is they think likely or probable , whatever the Ground of their Opinion be ; but more strictly , Belief is taken for a Judgment , which hath for its Motive the Perfections of some Person expressing it , endued with such Perfections as may warrant an Assent , without any other Reason . That Person must be a vertuous Person , from whose Actings it appears , that he doth own the Principles of Morality , and hath no Tentation to fail in the Application of them in that Point ; so not only a Liar , but a vitious Person , or one in Necessity , or biassed by Favour or Hatred , in Prudence is not a credible Person : or if the Matter be that which is not the particular Object of that Sense , which he hath in Vigour , it is but a Matter of Opinion . Faith upon account of credibility is to be attributed to God alone absolutely , who can neither be ignorant , err , be biassed , mistaken or deceived ; and is Infinite in moral Perfection . Creatures may also be trusted in defferent Degrees , according to the Moment of the Matter : But no Man ought to trust any Creature , as to the Necessaries of his Salvation , but God alone immediately , or by Mediation of those that have his evident Credentials . This kind of Faith is a Prerequisite to the Covenant of Grace , but no Part of it . For the Devils do thus believe and tremble , they know God to be certainly true , and that all he expresseth is true , whatever improbability might arise against it . There is yet a stricter Sense of Believing , or Faith whereby one expects good from another , when it is sutable to him to give or do it , and to the other to receive it : In this Sense we do not say , one believeth another , but he believeth in him , he trusteth to him , he leans , relies and rests upon him . The Object of this Faith is Faithfulness . It doth not arise alone upon the Veracity or Truth of the Person trusted , but requires many other Perfections , that he be Benign and Gracious , that he be Powerful and Plentiful , as to that wherein he is trusted . It does not require his Promise , which would make the thing expected an Act of Justice , but the Excellency of his Nature ; so Creatures may and do trust to Creatures according to their Perfections . A Secret may be trusted to a faithful Person , tho neither Powerful nor Rich ; and if Experience hath shown him to be trusty , it will be a Confidence without all doubt , he is plentiful in Capacity to forbear to reveal a Secret , he loses nothing by keeping it . To another a Man may trust his Money without Writ or Witness , if he know him to be Vertuous , tho he were Poor , much more if he be Rich , and so under no Tentation to abuse his Trust. And it were but a Folly to require a Promise to restore , for there being no Means of Proof , he might as safely violate his Promise as his Faithfulness , and would think himself less trusted or obliged . It is Indiscretion first to relate a Matter , and then to say it is a Secret , or to require Secrecy , because he that accepts the Trust should do it freely : his Promise may oblige him to keep it close , but not his Faithfulness , unless it be first told him that there is to be revealed a Secret to him , which he may lawfully keep close , that he may forbid the discovery if he will not lie under that Obligation of trust . He that is pursued or searched after for his Life , if he be not able to defend himself , tho he have no Relation or Confident near him , he will run for shelter to the most vertuous and fit Person , that without Fault may cover him . In all these there is Trust , but without any Promise or Paction . There are some things which no Man with prudence can believe in any Creature , because no Creature can have Power to give all things that another may need . God alone is absolutely Faithful , for he is Alsufficient , he is boundlesly Benign , he cannot have any thing less by whatever he can give ; yet his Faithfulness doth not require , that he should give , or do any thing to any , but what is congruous for him to give and them to receive . It were very incongruous for him to give Grace or Glory to one , who knowing him , or tasting of his heavenly Power , did hate him with Despite . He doth much Good by his Bounty , respecting nothing in the Object , but its Capacity to receive ; much more by his Mercy and Compassion upon the Miserable ; but most of all to those that trust in him , and expect from him . This is by his Faithfulness , the others are by his Mercy and Benignity . The Weakness of Creatures hath made him not only Promise but Swear , yet it is Indiscretion to urge him upon his Oath , or even upon his Promise , where his Faithfulness were sufficient . No other can give Grace or Glory but he , and those may be trusted for , by all that did not hate him , or did cleave to their Sins , and refuse to become Holy , and there is no Foundation of Distinction of one Man from another . In this Case he needs not enquire whether he be elected and contained in the Covenant between the Persons of the Trinity . It were impossible for him to know that immediately , but only by consequence from a true and lively Faith working by Love , purifying the Heart , tho then Considence and Assurance that it was true and saving Faith , not Presumption , may be inferred from a Holy Life . Faith in this Sense is the Christian Vertue next in Excellency to Love ; and as Love makes the Pleasure and Glory of God the last End , so Faith gives the Resolution for pursuing all the Means towards that End , and towards the next subordinate End , the Tranquillity of the Mind , trusting in God for Direction in all the Means towards these Ends ; that as the natural Man trusts to , and rests on natural Means for obtaining his Ends , so the spiritual Man trusts to , and depends upon the Conduct of the Holy Ghost , by supernatural Means especially . Therefore the Apostle Paul saith , and gives warrant to all who walk Christianly to say , The Life that I now live , is by the Faith in the Son of God ; who loved me , and gave himself for me . The second Point proposed , is whether that Faith which is Man's Part in the Covenant of Grace , be the Habit of Faith , or any one or more Acts of that Habit , In which I conceive it is very clear , that a Covenant cannot be entered and continued by an Habit , but it doth necessarily require an Act of the Will ; tho it is true , that the Habit of Faith is more universally necessary to Salvation , than that Act of Faith , by which Men come into the Covenant of Grace : For Infants come into that Covenant by Regeneration , when the Habits of Grace are infused in their Souls , as they and all the Elect were undertaken for in that Branch of the Covenant of Grace , which from Eternity was among the Persons of the Blessed Trinity . Yet they could not be said to be actually in the Covenant , till they were not only made Creatures , but also new Creatures by Regeneration , and Sanctification of the Spirit . It is a needless Curiosity to enquire whether they exert any Acts of that Habit in this Life . It is said that at the Salutation of the Blessed Virgin to Elizabeth , the Child in her Womb did spring for Joy ; but whether the Springing of the Child was from his or her Joy , is not necessary to determine . I doubt not but the Soul of an Infant is capable to act its imbred Principles , if it could perceive the Objects thereof ; but it is so delighted in that tender Case to which it is wedded , that it can think of nothing else , as Experience shews of all Men when in extream Passions , their Souls can think of nothing but of the Object of these Passions : Nor do I doubt , but God may so far manifest himself to an Infant 's Soul , as to give it great Joy ; but as there is no Necessity , so there is no Probability that such Souls should enter in Covenant , tho it be most congruous to the Divine Perfections , and to the Way God hath chosen , that all that are capable should actually enter into a Covenant with God at their Conversion . When it is said , Without Faith it is impossible to please God , I do rather think that by Faith Acts are meant , rather than the Habit ; albeit the new Creature by the Habit be pleasant to God , yet not as an Act , but as a Quality : whereas to please , signifies an Act pleasing , and so it must relate to those that are capable to covenant with God , in relation to whom all Directions and Instructions in the World , are to be understood . I am not moved by this Objection , that if the Covenant of Grace be entered by an Act of Faith , Children and Idiots must either be excluded from the Covenant of Grace , or there must be a different Way of saving Children , and Men of Discretion , and a different Covenant of Grace for Children : For it is beyond question , that God's Way with Children and Idiots is different from his Way with others , and that the Rules and Directions revealed in Scripture , relate only to those of Discretion , capable of them . So the Apostle in determining Man's Part of the Covenant of Grace , opposeth the hearing of Faith unto Works , and saith likewise , How can they believe , unless they hear ? Which neither relateth to , nor is exclusive of Children from the Covenant of Grace , yet the Covenant of Grace is one for all , the Son having covenanted from Eternity for all the Elect , to bring them into the Covenant of Grace by Regeneration , exerted according to their Capacity , by actual believing of those , who are capable so to act , which also is an Evidence that the Act of Faith is not saving by any thing absolutely necessary in it self , but by the free Choice and Institution of God. The third Point proposed , is what Act of Faith that is , by which Men enter into the Covenant of Grace , and which is their Part of the Covenant . Many hold it to be a Perswasion of the covenanting Person , that Christ died for him , whereby it must be an Act of the Understanding : but I see not how that can hold , for covenanting must be by an Act of the Will , promising or otherwise performing the Covenanter's Part , which is oftentimes in the one Party no more than an Acceptance ; as in a Trust or Commission , the one Party gives the Trust or Commission , which doth make no Covenant , but an Offer ; but when the other Party accepts , then the Contract is compleat , and the Accepter is thereby bound to follow the Trust and Commission , and make an Account , and the Giver is obliged to refund the Expences . Albeit Contracts be by mutual Consent , and that Consent signifies to have the same Thought , yet ? Agreement in one Mind makes no more a Covenant , than when two are of one Opinion in Contemplation ; but a Covenant is ever somewhat practicable , and therefore tho Acts of Understanding precede , the Covenant it self is by Acts of the Will. The Description of saving Faith by Perswasion , is but by a Consequent , which ought to be endeavoured by all , yet is not attained by all ; for many are in the Covenant of Grace , that come not the Length of Perswasion that Christ died effectually for them , and that thereby they are reconciled to God , and shall be saved ; for tho they were perswaded that Christ died for all and every Man , that would import nothing to saving Faith ; for it were much more evident that the Effect of Christ's Death for all Men were not the same , seeing so many trample under Foot the Blood of the Covenant , and so few are saved . Therefore no Man hath just Ground to be perswaded that Christ died effectually for him , or with Intention to make him holy and happy , or any further than to put him in a Condition to be holy and happy , if he himself did not hinder it . Therefore tho believing in Christ were not only proposed to all , but imposed on all as a Duty , yet it is only a Duty in the Order God hath imposed it ; to wit , that all Men should consider their sinful natural Estate , and that the just Reward of Sin would be eternal Death without Repentance , which none could escape who cleaved to any kind of Sin , and hated to be reformed ; and that therefore they should be willing and endeavour to be reformed , and use the Means appointed by God for that End , and should throw themselves upon God's Mercy through Christ's Merit , if thereby they found that the delighting in Sin , ( in those Kinds especially which did most easily beset them ) did cease , and that the Love to , and Delight in God , did in some measure take Place : But to think to reach the highest Step of the Scale per Saltum , were altogether without warrant , unless it were extraordinary , as in Paul's Conversion . Paul to the Romans gives the true Warrants of that Perswasion ; As many as are led by the Spirit are the Sons of God. The Spirit it self beareth Witness with our Spirit , that we are the Children of God ; and if children , then Heirs , Heirs of God , and Joint-Heirs with Christ. Hence it is evident , how little Moment is in that Arminian Quibble so much magnified by them , that Christ must have died for all Men , because all Men are bound to believe he died for them . We must therefore yet enquire the particular Convenanting Act of Faith , which being so necessary , is many Ways expressed and set forth in Scripture , that it may be reached by several Capacities ; it is called a Looking to Christ for Salvation , Look unto me all ye Ends of the Earth , and be saved . A turning to God ; Turn ye , turn ye , for why will you die O House of Israel ? A coming to Christ ; Come unto me all ye that are weary and heavy ladened , and I will give you rest to your Souls . And to the Refractory it is said ; Ye will not come to me that ye may have Life . A drawing near to God ; Draw near unto God , and he will draw near unto you . An answering of God's Call ; Thou saidst , Seek ye my Face ; my Heart answered , Thy Face Lord will I seek , hide not thy Face from me . A receiving of Christ ; He came to his own , but his own received him not , but to all that did receive him he gave Power to become the Sons of God. So then the saving Act of Faith must imply all these , not that he who entereth in the Covenant , must have expresly all these Acts , but that the Act he must have , must imply and import them all , and be virtually as much as they all . The Spirit of God in this Branch of the Covenant of Grace , does not proceed in one way with all the Elect : As the Wind moveth whither it listeth , and no Man knoweth whence it cometh , or whither it goeth , so is the Spirit of God. Some are chased in by the Thundrings and Terrors of the Law , running as a pursued Man to a Rock , a Fortress , a Tower , or a Strength , or as in the hazard of Shipwrack running into an Harbour . As those , who by Peter's Sermon convincing the Jews that they had denied the Holy One , and the Just , and had killed the Prince of Life : Let all the House of Israel know assuredly , that God hath made that same Jesus whom ye have crucified , both Lord and Christ. Now when they heard this they were pricked in their Hearts , and said unto Peter , and the rest of the Apostles , Men and Brethren , what shall we do ? And God opened their Ears and their Hearts to receive Instruction . But God gaineth others by the sweet and still Voice of the Gospel , alluring their Hearts to trust in his Mercy and Faithfulness , as being so gracious , that he delights not in the Death of a Sinner , but rather that they should repent and live ; that he will not disappoint those who becomingly trust in him . He sometimes begins with the Light of Nature to lead in the revealed Light of the Gospel , as Paul dealt with the Athenians , and saith to Timothy , God hath not given us the Spirit of Fear , but of Power , and of Love , and of a sound Mind . With some the Spirit proceeds by degrees , giving a Spirit of Bondage to fear before the Spirit of Adoption , as Paul saith , We have not received the Spirit of Bondage again to fear , but we received the Spirit of Adoption , whereby we cry Abba Father . These are the ordinary ways of the Spirit , in which the saving Act of Faith is always in the order of Nature anterior to God's part of this particular Covenant of Grace , whereby he regenerates Believers , begetting in their Souls the Habits of Grace and Holiness , which is a new Creation , which these and they that receive them are called new Creatures : and ordinarily both parts of the Covenant go together , Believing and Regeneration , yet some are sanctified from the Womb , who come afterwards actually to believe . The ordinary Procedure of the Spirit held forth , in the Scripture , hath some Operations of the Spirit anterior to the entering into the Covenant of Grace , which are called Preparatory Works . And first , the Spirit convinceth every Man that cometh to have the use of Reason , that he is a Sinner , by comparing his Life with the Light and Law of Nature written in his Heart , that he hath broken that Law , that thereby he deserveth Punishment , tho his Transgression were never so secret ; which neeessarily imports that there is an invisible Judg that can inflict it , and who certainly knoweth it , and will not pardon it while it is approved ; and the same Light of Nature shews that there is hope of Pardon to those that do not approve their Transgressions , and are grieved for them . I doubt not but all this is wrought upon the most barbarous and ignorant Savage ; for tho by Prepossession and Custom , many of the Laws of Nature are never adverted , yet ever so much ariseth in the Mind as maketh the Natural Conscience perceive the Transgression of them , and a Difference between those who continue and delight in the Transgressions of them , and those who grieve for them upon account of Punishment , tho they have no distinct Perceptions of that invisible Power , from which they fear Punishment , or tho their mistaken Interest , and the Opinion of their Neighbours seduce them to believe , that that fear of Punishment of secret Transgressions is but from a groundless Fancy , such as they have in the Darkness and not in the Light. That which perswadeth me of this general Operation of the Spirit of God is , that otherwise tho greater part of the World were in inevitable necessity of eternal Misery , and could never accuse themselves even when awakened in Hell , and made clearly to know that through their own fault they were in that Misery , which they might escaped if they had followed these Motions by their Natural Conscience to repent . I have before cleared my Mind , that the blessed and benign Conception of God doth import so much , that he condemneth none to eternal Torment , but for that Sin which they might have escaped as to the Punishment of it . Tho there be no necessity that the Spirit should further follow those who hate to be reformed ; yet to magnify the Justice and Benignity of God , the Spirit proceeds frequently further , even with Rejecters , clearing up in them the Light of Nature , bringing them to know the Word of God , in which not only the Light of Nature is revived , but much revealed that hath no Foundation in the Light of Nature ; whence there arises a Perswasion of the Truth of that Word , and all revealed in it . He gives also frequently the Perception of the hazard and horror of Sin , the forbearing of the outward Acts of some Sins , and the inward Inclination to some others ; a natural Pleasure in some Vertues , and thence oft-times follows an unwarrantable Perswasion of having obtained Grace and Right to Glory : If these , or some of them were not , the Reprobate would become without all hope of Mercy , and as malicious as the Devils ; yet these are given not for their own sakes , but for the common good of Mankind , and the special good of the Elect , but by none of these is the Covenant of Grace entered . The Act of Faith by which Men enter into the Covenant of Grace , is not in their own Power , nor can they exert it at any time they please , even when they hear or meditate upon the Word of God , or when they hear , read and meditate upon the most convincing and perswading Preaching , or when they do most earnestly pray to be pardoned and accepted . All these are but the Ordinances of God , with which he doth ordinarily confer Regeneration , and which are therefore Mens Duty to use them ; and it were to tempt God to desire or expect Convorsion in another way : Neither are these meer Formalities or Solemnities , but have their proper Effects , especially in loosning the Soul from its Addictedness to Sin ; for it is said expresly , By Grace ye are saved through Faith , and not of your selves , it is the Gift of God. There must therefore be a present inward Vocation , Motion or Excitation of the Spirit , offering to the Soul to turn it from cleaving to Sin unto God , and to give Pardon , Reconciliation , Holiness and Happiness , but not conferring these until the Soul be willing to accept them . There will be little difficulty to embrace that Offer , as to the Pardon of Sin , nor to have the general Notion of Happiness , tho if the particular way of Happiness were explicated to be the Delight in God and Spiritual Things , and not in Carnal Delights . The prepossessed Soul by sensible Pleasures might readily loath that as light Food , yet the greatest Difficulty would be in being willing to be made holy , that is , consecrated and devoted to the Love of , and to the Delight in God above all things , with an Opposition to all known Sin. This therefore must be the Gift of God , freely given at the time of that Motion of the Spirit , to such only as are elected , whether they be such as are not positively resolved to cleave to Sin , or reject such Motions , or such whom God even against that Reluctancy will overcome , and maketh willing to embrace and accept the Offer and Motion of the Spirit . This is that inward Call which is one of the Links of the Golden Chain of Salvation ; for whom he predestinated , them he also called , justified and glorified , and which therefore is called effectual Calling , to which there is never made effectual Resistance , it being ever stronger than any Resistance , yet not so that the Soul could not possibly resist , but that God had made the Call so strong , that though it was willingly imbraced , not necessarily , but freely , yet always effectually . Albeit God might give such an Inclination to accept Holiness , as he gives to desire Happiness , yet there is no ground to think that he doth so ; for such Acts which are absolutely necessary deserve not so much as Praise , being but as the Instincts of Brutes . It is a great Mistake to think that God's inward Call cannot be effectual , unless it gave as strong an Inclination as is the desire of Happiness : For he knows certainly the Effect of every Condition by Nature or Grace ; and by his Wisdom he does no more than what is requisite for his Purposes . They highly derogate from the Glory of God , that imagine his Call to the Elect is only sufficient , but inefficacious , and that its Efficacy must be by the Creature . I do conceive that the entring into the Covenant of Grace may be in the way of Adoration thus . My God , I do believe that thou delightest not in the Death of Sinners , but rather that they should repent and live in thy Favour eternally , who feel Sin to be a Burden , and do not cleave to any known Sin , but betake themselves to thee to be delivered from it , and to become thy Servants , trusting in thee for all things necessary for Holiness and Happiness . I am sensible of the Bondage of my Sin , and that I am not able to free my self from that Bondage ; yet I believe thou hast offered to enable me , and do humbly accept thy Offer purchased through Christ the Mediator , and do resign my self to be directed by thy holy Spirit in the way of Holiness to Happiness . Here are all the Essentials of a Covenant , God's Offer manifested to the Conscience , believed and accepted , wherewith the Believer , as by the Offer he was called , so the Call is made effectual by Justification , Reconciliation , Pardon , Conversion , Regeneration , Adoption , and by giving the Habits of Holiness never to be eradicated . This Act of Faith is by the Apostle Paul to the Romans called the embracing the Atonement , and to the Hebrews , the embracing the Promises ; by the Apostle John , the coming to Christ to be saved . All the Terms of God's Offer , and his enabling the Sinner to accept , are at once and together ; and tho there be many Expressions thereof in Scripture , they are not all different , nor is there necessity of an express Thought of them in entering the Covenant of Grace ; neither is this exclusive of what other way God may take to glorify those who cannot expresly thus believe : for it is not necessary for us to know it , seeing the Scripture is all directed to Hearers and Believers , and doth not specially reveal God's other ways of Salvation , tho what was said of Children in Scripture is all to their Advantage , yet nothing is specially express'd of the manner or measure of it . I know not any Conception possible which could so much exalt the Justice , the Mercy , and the Faithfulness of God , leaving nothing to the Creature to attribute any part of its Happiness to it self , which could be consistent with a Covenant between God and the saved Soul , which is confirmed by the whole stream of Scripture . In this Act all the former Expressions in Scripture of Conversion and Regeneration are implied . Yet this Objection ariseth , that this Conception makes the saving Act of Faith to consist without the Habit of Faith , and makes the Habit of Faith to be on God's part of the Covenant of Grace : This will easily be cleared , by considering , that God works in and by Creatures , by giving and preserving in them Inclinations , which are the Principles of their Actings . No considerate Man dare say , that God cannot give an operative Inclination for one single Act , as well as for one Species of Acts , without which it were impossible to explicate his Dominion ; and therefore he may well give the effectual Inclination to imbrace the Offer of Conversion , without giving the Habit for exerting all the Acts of Faith , which is no less a Christian Vertue or Grace than Love , or any other ; and there is nothing can more clearly difference the saving Act of Faith from being an Act of Holiness , or a Work of the Law ; yea , if any require the Accuracy of the Schools , they will find there is a Disposition differenced from an Habit. This Objection doth also occur , that Acceptance of an Offer is no Act of believing , for which there is no ground . For the Acceptance must imply the sense of a Motion to repent or return , or to admit of Conversion , which is an Act of the Understanding , and is such an Act of Faith as is the believing the Scripture to be the Word of God ; but the Acceptance implies also a Trust or relying upon God , that he will make good his Offer to the Person trusting . This Difficulty did also offer it self to me , that this way of Salvation and of the Covenant of Grace , makes too much to depend upon the Creature . If all that do not reject the Offer of Conversion and Holiness be elected , Election is not so free as the Scripture holdeth it forth , and one Creature makes it self to differ from another ; whereas the Scripture saith , Who hath made thee to differ ? There is a necessity either to refuse or to choose ; and if there can be a middle Condition between refusing and choosing , there is no Warrant to make such Difference between refusing and not refusing . I thank God that hath fully cleared me in all these : for as to God's Freedom in Election it is not incroached upon by his acting like himself , he was under no Obligation or Necessity to have elected or recovered any of the Race of fallen Adam ; but to manifest the exceeding abundance of the Riches of his Grace , he did freely elect all that with Congruity to his Nature were eligible , rejecting none but those that would refuse his Offer , and not all those , but prevailing by the superabundance of his Grace against the Resistance of some of those , especially upon his Kindness to their Fathers . How often doth he shew Mercy to rebellious Israel , remembring Abraham , Isaac and Jacob his Servants , tho by many Generations distant from them ? How much more the nearer Seed of his eminently faithful Servants , and yet freely : for these Fathers could not merit Happiness for themselves , much less for their Children ; and the saying , Who hath made thee to differ ? cannot be opposed to a Difference in a greater degree of Evil : For certainly he that sinneth against the Holy Ghost , makes himself so to differ from another obstinate Sinner ; so that it can only be meant of doing any good and holy Deed in order to Salvation . That there is a middle State between accepting and rejecting any Offer , is without question : First , Negatively , by not noticing or considering it , which requires no positive Act. 2. By a positive Act , resolving to take it into Consideration presently , or at a convenient time ; when there shall be most opportunity without Diversion to ponder it . 3. By inventing , collecting and comparing the Reasons and Motives on both parts , which in the most weighty Cases may require long Time , and much Deliberation . 4. By Irresolution , vacillating and doubting what is to be preferred . And lastly , by suspending the Resolution , or Choice , when yet there appears Reasons of Preference ; and therefore God saith to the Church of Thiatira of Jezebel , That he gave her space to repent of her Fornications , and she repented not . There is nothing more clear and frequently inculcated in Scripture , than the attributing of the Misery and perishing of the Wicked to their refusing the Offer of Grace , or equivalent Expressions . And , ( 1. ) There can nothing signify more Aversion to a motioned Offer , than not so much as to hear it ; for those who see no probability of imbracing , may yet hear Communing and Reasons : So it is said , This evil People which refuseth to hear my Words , tho I have caused to cleave unto me the whole House of Israel , and the whole House of Judah , saith the Lord , that they might be unto me for a People , and for a Praise , and for a Glory ; but they would not hear . They are turned back to the Iniquity of their Fore-fathers , who refused to hear my Words : They refused to hearken , and pulled away their Shoulder , and stopped their Ear that they should not hear . Yea , they made their Hearts as an Adamant Stone , lest they should hear the Law ; therefore as I cried and they would not hear , so they cried and I will not hear , saith the Lord of Hosts . If they escaped not who refused him who spake on Earth , much more shall we not escape , if we turn away from him that speaketh from Heaven . And as they rejected to hear the Word of God , so they rejected the Counsel of God , and they rejected his Statutes and Covenants that he made with their Fathers . Behold I will bring Evil upon this People , even the fruit of their Thoughts , because they have not hearkened unto my Words , nor to my Law , but rejected it . They have refused my Judgments and my Statutes ; Therefore thus saith the Lord God , Behold I , even I am against thee , and will execute Judgment in the midst of thee . And the Lord said unto Moses , How long refuse ye to keep my Commandments , and my Laws ? As they refused to hear , so they refused to know , through Deceit they refused to know me , saith the Lord. They refused to obey , neither were they mindful of thy Wonders that thou didst among them , but hardened their Necks . They do also refuse to come to God to be saved ; Ye will not come , saith Christ , to me , that ye may be saved : Which is more than a meer Negative , for it is not a willing to come , but a willing not to come . They hold fast Deceit , they refuse to return ; no Man repented him of his Wickedness , saying , What have I done ? Every one turneth into his Course as the Horse rusheth into the Battel . Ye stiff-necked and uncircumcised in Heart and Ears , ye do always resist the Holy Ghost ; as Jannes and Jambres withstood Moses , so do these also resist the Truth . Wherefore bath the Lord done this unto this great City ? then they shall answer , because they have forsaken the Covenants of the Lord their God ; they and our Fathers dealt proudly , hardned their Necks , and hearkened not to thy Commandments . They hardned their Necks , they did worse than their Fathers . This is a Nation that obeyeth not the Voice of the Lord their God , nor receiveth Correction . Behold I will bring upon this City , and upon all her Towns all the Evil that I have pronounced against it , because they have hardned their Necks that they might not hear my Words . Exhort one another while it is called to day , lest any of you be hardened through the Deceitfulness of Sin. To day if you will hear his Voice barden not your Hearts . By these it is sufficiently evident that God's hardening Mens Hearts , is but by permission : Yea God saith of Israel , That they would have none of me . But there is no place more apposite and clear than that of the Psalmist ; unto the wicked God saith , What hast thou to do to declare my Statutes , or that thou shouldst take my Covenant in thy Mouth , seeing thou hatest Instruction , and castest my Word behind thee ? They hated to be reformed . The Soul of the wicked cleaveth to his abominable Things ; and it is said of Jehoram that he cleaved to the Sins of Jeroboam the Son of Nebat . And Job saith of himself , If my Blot hath cleaved to my Hands , then let me sow and let another reap . And it is said of Ephraim , He is joined to Idols , let him alone . By which , and by all the former places , and many more , the not being brought into the Covenant is attributed to the positive Acts of Sinners against the Offer of Grace , and Means of it , whether by neglecting so great a Salvation , by refusing , or rejecting the Offer of it , but chiefly by contemning and despising of it : therefore it is said , Behold you Despisers , and wonder and perish ! Christ explaining the Parable of the Sower , and why it is so much ineffectual , shows the Cause to be , That their Eyes have they closed , lest at any time they should see with their Eyes , and hear with their Ears , and should understand with their Hearts , and should be converted , and I should heal them . Where they are active in closing their Eyes , but not in converting themselves , but therein they are passive that they should be converted , and Christ active , that I should heal them . God Almighty convincing Job's Mistakes by a lively Voice , vindicateth not only his Power , but his Bounty and Justice , saying , He striketh them as wicked Men in the open sight of others , because they turned back from him , and would not consider any of his Ways . The fourth Point proposed was , Whether the saving Act of Faith be only one individual Act , or if it require a Course or Continuation of the same , or the like Acts , or a Reiteration thereof ? as to which I am perswaded it must be one single Act , receiving , imbracing , accepting , or assenting to the Spirit 's inward Call to be willing to be converted from the Bondage of Sin , and from the Power of Satan , unto the Life and Liberty of the Children of God , which are the express Terms of the Commission to the Ministers of the Gospel , who can only give an outward Call , and there may be also an inward Call by the Conscience , both which may be resisted and refused ; and in relation to these Calls , many are called but few are chosen . If the saving Act of Faith required a long Continuance or Reiteration , the Covenant of Grace could never be compleat till all these were performed : So that it behoved either to be but a conditional Covenant , which cannot consist with the Omniscience of God , the very nature of a Condition requiring Uncertainty , or otherways no Man could be in the Covenant of Grace till his last Breath . It is true , through the Ignorance or Doubtfulness of Believers , they frequently renew their Desire and Trust to be converted , thinking that they are but then to enter into the Covenant of Grace : But if they knew they were in it , it were not only a Folly , but a Fault , to desire that to be which already is . When the Soul saith , Draw me and I will run after thee , Convert me and I shall be converted , it doth import that it is not able to convert it self , but that God is able ; nor doth it imply that as yet it is willing to be converted , which is indeed the converting Act , ( unless by Conversion Regeneration be meant . ) Common Experience teacheth that Men may be sensible of the Hardness of their Heart , and their unwillingness to part from their beloved Sins , and yet do know that God can make them willing in the Day of his Power . Conversion and Regeneration , when accurately considered , are distinct , for Conversion is wrought by that Inclination given of God to accept the Offer of Grace , for thereby the Soul is no more addicted to Sin ; but Regeneration is the Infusion of the Habits of Grace , the Pardon of Sin , Justification or holding of the Believer as Just , and thereby reconciling with him , and adopting him as a Son , which are God's Part of the Covenant of Grace , and are always done together ; and the future Blessings of the Covenant , for increasing Grace , giving Perseverance , exciting Repentance , and renewing Pardon , Direction , Protection and Glory , are not Parts but Effects of the Covenant of Grace proceeding from God's Bounty and Faithfulness , and from his Engagement in the Covenant of Grace to give these things ; which Promise is a Part of the New Covenant . There is a great deal of Debate and Noise between divers Churches , and those of the same Church , in what Justification doth consist . And it is clear from comparing Paul and James , that there is a Justification before Men , and a Justification before God : The former is but the Manifestation of Justification , the latter is the being of it , and this only is in God's Part of the Covenant of Grace ; so that the Question is in what Justification before God consists . Some make it anterior to the Covenant of Grace with the Believer , and so no Part of it , but rather of that Covenant between the Persons of the Trinity , accounting the Elect as just Persons . Others hold Justification never to be till all Sin be purged , and so not before Death . Neither of these do agree with the golden Chain of Salvation , the Order of which is not without great Moment , wherein Foreknowledg is first , Predestination second , Vocation third , Justification fourth , and Glorification last . So that Justification is after Vocation , and before Glorification ; and so it is one of the two Links in Time , Foreknowledg and Predestination being before Time , and Glorification being after every particular Believer's Time , when they are entred into Eternity . Yet even those who hold Justification to be in Time , and a Part of the Covenant of Grace , differ in their Conceptions of the Nature of it . Some hold it to differ nothing from the Forgiveness of Sin , to which I cannot agree ; for then there behoved to be an Act of Justification whenever there is forgiveness of Sin , which is often to be repeated , and is a chief Article in the Lord's Prayer , which bearing Give us this Day our daily Bread , and forgive us our Sins , must at least import a Prayer for these every Day . By entring into the Covenant of Grace , future Sins are not forgiven before they be committed , which would be an Indulgence to Sin. The Church of Rome maketh Justification to be nothing else but Sanctification , which doth not consist with that golden Chain , where Sanctification is put as the End or Effect of Predestination : For whom he foreknew , them he did predestinate to be conform to the Image of his Son. That Conformity is Sanctity or Holiness , not only in conformity to the Holiness of God , which would not reach many Duties of Man's Holiness , but conformity to his Son God-Man , which comprehends them all . Others make Justification a judicial Act , whether before Time , after Time , or in Time ; supposing God to charge a Man as a Criminal with the Guilt of his Sin , and that Christ for the Sinner , or he for himself pleaded Christ's Satisfaction , and thereupon God doth absolve : But I conceive there is no such pleading by Man at the Entrance of the Covenant of Grace , tho virtually that Absolution be implied , but only his assenting to be converted , and to be made holy and happy . Therefore I conceive Justification to be God's holding and reputing the Believer to be as if he were intirely Just , notwithstanding the Remainders of Sin , seeing he is become an Adversary to Sin , and so may say with Paul , Not I , but Sin that dwelleth in me . In which Sense only it can be said , That God seeth no Iniquity in Jacob , nor Sin in Israel ; and that he that is born of God cannot Sin : Seeing the indelible Habits of Grace do ever continue in him , which is called the Seed of God. Tho forgiveness of Sins past at Regeneration purge him , and make him innocent , yet thereby alone he cannot be accounted Just , because the sinful Inclinations remain , yet may he be reputed as Just , seeing it is expresly said , Happy is the Man to whom the Lord imputeth not Iniquity , and whose Sin is covered . It is an ordinary Expression that the Righteousness of Christ is imputed to Believers , and that their Justification consisteth in that Imputation , because Christ is said to be our Righteousness , which is not a proper or accurate Expression , but improper and metonymick , whereby the Cause is put for the Effect , as Christ is also our Wisdom and our Peace , because he is the Cause of both . And likewise Faith is said to be imputed for Righteousness , which gave the Rise to that Error , that Faith as a good Work is accepted in place of intire Righteousness , and of all the good Works required for the fulfilling the Law. Whereas the Apostle in the Fourth of the Romans saith , Abraham believed , and it was counted to him for Righteousness : and Faith is counted for Righteousness to him that believeth on him that justifieth the Ungodly , but is not imputed to him as Righteousness ; for the Original Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifieth not to impute but to reckon , account , esteem or repute : And therefore Christ's Righteousness can no more properly be imputed as our Righteousness , than his Wisdom or his Peace can be our Wisdom or Peace , of which he is the Cause not the Effect ; for if his fulfilling of the Law were our fulfilling of it , we needed not also fulfil the same , and the Antinomians would have too much to say that Believers are not obliged to fulfil the Law , which Christ fulfilled in their Place , and that all their good Works are only free Gratifications . Christ's Rightousness is no otherwise imputed to Believers than as a necessary Accomplishment of the second Adam coming in the Place of the first Adam , who if he had continued Righteous , would have made effectual the Covenant of Works which was lost by his Failure . The fifth Point proposed will now easily be cleared , That the saving Act of Faith is not ordained to be Man's part of the Covenant of Grace , upon Consideration of its own Worth and Value , but as it relateth to , and relieth on the Mercy and Faithfulness of God , and the Merits and Satisfaction of Christ. It useth to be called the Eye of Faith looking to these , the Hand of Faith laying hold upon them , or the Instrument of the Soul , whereby it obtains Salvation . There are sharp Disputes under which of these Considerations it justifies ; but I like it much better to be conceived only as the Manner which God hath freely chosen , whereby to communicate Grace and Glory to the Elect. I like it not to be called properly an Instrument , which is an inferiour Cause , having some Influence with the principal Agent ; whereas God and Christ are the only Cause of Grace and Glory : Neither yet to be properly a Condition , upon which God is to give Grace and Glory , seeing a Condition must be uncertain to him who makes it a Condition . The being an Eye or Hand are certainly Metaphorical ; without doubt Causa , Conditio & Modus are different . There is least to be attributed to the saving Act of Faith , as it is only the Manner how God is pleased to save , which is not a necessary Manner ; for God might have exerted all his Dispensations with Creatures without giving them the Honour to enter into Covenant with him , and therefore he freely chose the way of a Covenant , and so the manner of it ; and to magnify his free Grace , and to exclude all glorying of Man in himself , he hath chosen the manner of the Covenant of Grace , wherein there could not be less of Man in a Covenant . If God had proceeded only by Mercy to save Men , there could have been no place for a Covenant , and Man had not been so much dealt with as a Rational Creature proceeding by Reason , Deliberation and Choice , as by a Covenant . Hence way is made to the last Point proposed , What may be thought the Reason why God chose an Act of Faith , rather than any other Act of Man , to be Man's part in the Covenant of Grace ? wherein there needs no other Reason , but the free Arbitrary Choice of God ; yet tho the matter had been indifferent , his Wisdom appeareth much in this Choice , and his Goodness also , that he would honour Man to contract with him , and to take his Consent to that , and yet to give him no Cause , and even no Pretext to glory in himself . If any Person did obtain great things from another freely , which he knew he expected from him , and were sutable to the one to give , and the other to get ; Could he without the highest Ingratitude and Impudence , attribute the Gift to his own Hope , and not wholly to the Goodness and Faithfulness of the Giver ? The Faithfulness of God is the chief Perfection exerted in the Covenant of Grace . The Object of Mercy is Misery , the Object of Faithfulness is a rational Hope or Trust , which is far larger than Mercy , and is extended to innocent Creatures , who were never miserable . This way of the Explication of the Covenant of Grace , gives an easy Outgate to that bitter Contest in the Protestant Church of France , and elsewhere , whether only the active , or also the passive Obedience of Christ were imputed by the Covenant of Grace . As the Controversy was stated , the Arguments on either side were hardly solvable ; for it was stated thus , Whether Christ in his Sufferings stood in the place of Man ; or , if he did also stand in his place in his Acts of Holiness ? The former was granted by both , the latter affirmed by the one , and denied by the other . The main Reason for the Affirmative was , That suffering could do no more than satisfy the Guilt of Sin , and so could only bring Man to be free of Misery and Torment , in which case Adam was before the Fall , but could not raise Man from that Animal State , being so much common with Brutes , to an Angelical State in Heaven , and yet that is frequently attributed to Christ. Therefore it behoved to be the Merit of Christ , not by his Sufferings , but by his Holiness ; as Adam would have merited Heaven for himself and his Posterity , by his good Works , as of Debt , not of Grace ; For to him that worketh the Reward is not reckoned of Grace , but of Debt : so that Christ paid the Debt of the Elect , and so advanceth them unto Glory . And on the other part , the chief Reason was , that Christ by his Human Nature being a Creature , was under an indispensable Obligation to the Creator , to love him with all his Soul , with all his Heart , and with all his Strength , beyond which there could be nothing , by which he did deserve all that Glory that no other was capable of ; and therefore they could not conceive a Supererrogation in Christ's active Obedience , meriting the Heavenly Glory , which Merit was not only sufficient for the Elect , but for the whole Race of Mankind : altho it was free for the Son to become Man , his becoming Man was a part of his Humiliation and Suffering ; and which is yet more pressing , if in that way the active Obedience and Holiness of Christ were imputed to the Elect , they were thereby intirely holy , and their own Holiness were but Works of Supererrogation , at least were not Works due by Justice , but Works of Gratitude , and the failing in them could never require Repentance , which would agree to the Principles of none but of the Antinomians . Nor did it magnify the free Grace of God , if he gave nothing to the Elect in advancing them to Glory , but that which in Recompence , at least in Premiative Justice he was obliged to give : There being small ground in a Creditor to glory that he had exacted all he could have required , tho not from his Debtor , but from an interposed Person . I have already cleared my Thoughts , that tho Christ's Satisfaction may by Resemblance be called the Payment of a Debt , yet properly it is not : Nor doth God crave Satisfaction as a Creditor , or is Sin expiated by God's taking Pleasure in the Misery of his Creature , to compense the Displeasure he had in their Sin , seeing he declareth the contrary with so solemn an Asseveration , As I live , saith the Lord , I delight not in the Death of a Sinner . But the Satisfaction he requireth in Conformity to his Holiness , is the Vindication of his Purity , and of his infinite Aversion from Sin , as by his Justice he proportions the Suffering requisite for the Vindication , to the Sins deserving . Therefore upon the foresight of Adam's Fall , and thereby not only the loss of the Exaltation of himself and Posterity to Celestial Glory , but falling into a sinful State which no Creature could expiate , the Son did freely interpose to restore Mankind to what they had lost by Adam , and to vindicate the Purity of God by Sufferings of as much Value , as if all Mankind had been in eternal Misery ; and by Christ's performing what Adam was obliged to perform , by a full Implement of the whole Will and Law of God , and for that end assuming the Nature of Man. I have also cleared my Mind , that tho Adam had stood , he could not have merited that Exaltation which he and his Posterity were to have had by the first Covenant ; for he might have continued innocent and sinless , without great Advances in Holiness : Can it then with any Reason be thought , that his so continuing did in any way of Justice and Merit purchase Glory for himself ? and the Capacity of the like to all his Posterity , if they continued sinless during the time of their Trial ? But tho innocent Adam was capable of Merit by improving the Holiness God gave him ; yet so great a Reward as God promised him upon his Persistance , was not a Reward of meer Debt , but of Grace ; so that only the Covenant of Grace is of meer Grace without any thing of Merit in the Elect. Therefore as Faith in the Covenant of Grace is only the Manner freely chosen of God ; so Persistance in Obedience was the Manner freely chosen of God in the Covenant of Works . So then , the clearest way of taking up the Covenant of Grace is , that Christ by his Humiliation and Suffering did so fully vindicate the Purity of God , and his Justice , that thereupon God might have forgiven the Sins of the whole World , and of every individual Man ; and he did exclude none from Mercy , but malicious and obstinate Sinners , that rejected the Motions of Conversion , and the Offers of Grace , but did even include some of these ; and that he advanced the Elect to Celestial Glory , upon Christ's entire fulfilling of his Law , being also as the Manner freely chosen for the Covenant of Grace , as Adam's Performance was for the Covenant of Works : and so not only Christ's Passive Obedience is imputed to Believers , but his Active Obedience as the Terms of the Covenant ; and so the exceeding superabundant Grace of the Goodness of God is manifested , not only in accepting the Expiation of Sin by a Mediator , but in giving to the Elect Glory freely , as a Reward by Grace and not of Debt , whereby the Difficulties on both Hands in the forementioned Controversy do evanish . If Christ's Sufferings had been properly a Payment of the Debt of Sin , it could have had no effect in relation to the Reprobate , nor could they have been restored to a possibility of Salvation , nor could God complain of the Hardness of their Hearts : For if Christ had suffered as to pay the Debt of Sin , he could not have paid the Debt of those that were to perish , or else God had exacted that Debt of them which Christ had paid ; nor should Christ have suffered more than what were sufficient to pay the Debt of the Elect only : whereas all agree that his Sufferings were sufficient for the Sins of the whole World ; but being conceived as the Vindication of God's Aversion from Sin , he not only saved the Elect , but stopt the Mouths of the Reprobate and Damned , and made them inexcusable ; so that their own Conscience will condemn them , and be their perpetual Tormentor , that they have thrown themselves into Hell when they might have escaped , if it had not been their own deserving fault . This way doth far more illustrate to my Soul the infinitely amiable Representation of God both in his Grace and his Justice , than any other way that I can apprehend , in which I am exceedingly confirmed by that excellent Parallel of the first and second Adam , held so clearly forth to the Romans by the blessed Apostle of the Gentiles , saying , Death reigned from Adam to Moses , even in them that had not sinned after the similitude of Adam's Transgression , who is the Figure ( or Type ) of him that was to come , that is , of Christ. Where the similitude of Adam's Transgression distinguishing it from others is , that by it the whole Benefit of the Covenant was lost , not only to himself , but to all his Posterity : For if through the Offence of one Man many be dead , much more the Grace of God , and the Gift by Grace , which is by one Man Jesus Christ , bath abounded unto many . If then Adam was a Type of Christ , certainly it was not in that he sinned , and lost his Posterity , but in this that as if he had continued obedient to God , he had brought himself and his Posterity to Glory ; and as his bringing them to Glory were not by Merit , but by fulfilling the Terms of the Covenant of Works , so Christ's bringing the Elect to Glory , is by fulfilling the whole Will of God , as his part of the Terms of the Covenant of Grace . The same Apostle to the Corintbians makes the Type and Parallel yet more clear : For since by Man came Death , by Man came also the Resurrection of the dead : And so it is written , the first Man Adam was made a living Soul , the last Man Adam was made a quickning Spirit . But seeing the second Adam not only performed the Terms of Salvation by Obedience , but hath expiated Sin by his Suffering ; therefore it is said , For this cause he is the Mediator of the New Testament , that by the means of Death for the Redemption of the Transgressions that were under the first Covenant , they which are called might receive the Promise of Eternal Inheritance . Here the Transgressions that were under the first Covenant , must be meant of the accumulated Sins in the Fall , which were redeemed , repaired and restored by Christ the second Adam's fulfilling all Righteousness , and purging the Sins of the Elect. And again it is said , Not as the Offence , so also is the free Gift . Not as it was by one that sinned , so was the Gift ; for the Judgment was by one to Condemnation , but the free Gift is of many Offences to Justification : where the Gift to Adam is said to be to Condemnation , not by the Intent , but by the Event , through his failing ; whereas the second Adam could not fail in performing his Undertaking . By this Explication of the Covenant of Grace , I find my Mind cleared and eased of these perplexing Difficulties about God's Decrees and Dispensations in the Salvation and Reprobation of his Rational Creatures , and about the Terms and Tenor both of the Covenant of Works , and of the Covenant of Grace . The most learned and most accurate in all Churches and all Ways have been perplexed , in thinking how God would decree to reject , damn and eternally torment a great part of his Rational Creatures for that which was never in their Power to perform , much more without any cause on the Creatures part , but only by his meer Soveraignty , or that they were never in a possibility to have escaped eternal Misery : Or , that Christ the second Adam had not so far exceeded the first Adam , that as the first Adam might have preserved all his Posterity in a Capacity to be saved , if he had not fallen ; so the second Adam should not at least have put all Manking in a Capacity to be saved , and escape eternal Misery by the Covenant of Grace . And yet on the other hand , the Scripture is so plain and positive , that it is not in Man's Power to believe by a saving Faith , to be holy , or how it could consist with the Veracity and Sincerity of God to exhort and expostulate with Men to repent , believe and be holy , tho it were neither in the Power of the Elect or Reprobate to perform the same . Whereupon some found no Outgate , but by recurring to that Freedom that once was in Adam , and that a Creditor might press his Debitor to pay his Debt , tho the Debitor were not able to pay it : Would ever a rational Creditor exhort his Debitor to pay when he knew he were altogether insolent ? Hence it is that Pelagians , Semi-Pelagians , Lutherans , Arminians and Papists , have all run to a Freedom in Man's Will to perform the saving Acts , and many of them have held that Freedom essential to , and inseparable from the Will : And others have held that Freedom as a Purchase of Christ , giving that Capacity to all Mankind by their Birth , or to many of them by their Baptism . The Pelagians and Semi-Pelagians thought the Powers of Nature were sufficient without any Purchase of Christ as to that . The Lutherans and Arminians attribute it to a general Purchase of Christ to all Mankind , that they were in a Capacity to believe , to be holy , and to be saved by their Birth , or their Baptism ; and the Papists hold the same by Baptism administred in that Church , and do condemn all others not so baptized . What can be more useful , satisfying and quieting Mens Consciences in this matter , or more illustrating the Wisdom and Justice of God , than to extricate these Difficulties , and to show the true way of reconciling these apparent Inconsistencies by the wonderful Wisdom of God ? Showing that by the Covenant of Grace , all Men were to be in a Capacity to be saved , and none under the absolute necessity of inevitable Misery but through their own deserving fault , whereby the Damned shall eternally accuse themselves as the only Authors of their own Damnation ; and the Glorified shall attribute it wholly to God that they are saved ; and that it may be well consistent with the Veracity and Sincerity of God to exhort and expostulate with any , whether Elect or Reprobate , to repent , believe and to be holy . All which to me is convincingly cleared , in that God sincerely offers to all that come to Discretion , by their natural Conscience , by his Word , or by the Motions of his Spirit , to give them the Grace of Repentance , Faith and Holiness , if they do not reject the Offer : And so he doth by all Expressions possible expostulate with them , why they will not hear and accept , but will reject that Offer , and so die and perish , which is seldom or never ascribed to any other Sin , but Misbelief , hardning the Heart , or rejecting the Counsel of God. All which may well consist without any Power in the Person to whom the Offer is made to perform these Duties by themsélves , either by the Powers of Nature , or any universal Grace given in their Birth or Baptism . This will evidently appear , and the Consistency will be clear by several Examples . First ; If a King should make a Proclamation of Pardon to all his Rebellious Subjects , if they did not reject it , might he not sincerely and warrantably expostulate with them if they did reject it ? might he not exhort them to accept it ? And yet nothing more evident than that they could not pardon themselves , or escape Condemnation , being guilty of Death , without that general Pardon . Secondly ; If a Person had in Despair drunk down Poison , a Physician comes and hath in his Hand an Antidote which he offers , and which the Patient , continuing in Despair , refuses to accept ; May not this Physician , tho he knew the Patient were inflexible , exhort him to accept the Antidote , wherein he performeth a vertuous Act congruous to his Nature ? If this Patient continue obstinate , were he not a Self-murderer ? Could he excuse himself from being the Author of his own Death ? If he should desire the Physician to put the Antidote in his own Hand , and in his Choice , that he might drink it , or throw it upon the ground , were it Prudence or Kindness in the Physician so to do ? Yet nothing is more evident than that this Patient could not cure himself , and yet is inexcusable that he was not cured : For tho it was not in his Power to cure himself , yet it was in his Power not to hinder his Cure. These Examples do abundantly show not only the Consistency , but the Wisdom of Divine Dispensations towards Mankind . All Men are poisoned with Sin ; yet God convinces all that have the use of Reason , that they are Sinners , and yet he is merciful to Penitents , which is the first step to the Covenant of Grace , wherein God will make farther Progress , unless the first Motions be rejected , which is much clearer as to those to whom the way of God's Dispensations is revealed and inculcated , and the Offer of Regeneration , Repentance and Faith sincerely made . Can any of these pretend that they have not Power to repent , or believe , seeing the All-sufficient Power of God is offered , if it be not rejected ? and tho God foreknows that the Offer will be rejected , yet it is congruous to his gracious and benign Nature to exhort the Acceptance of it , and to expostulate for the wilful Rejection thereof ; as he saith , Turn ye , turn ye , why will ye die , O House of Israel ! As it were not becoming the Physician to put the Antidote in the obstinate Patient's Hand , knowing that he would pour it out and lose it : So it is not congruous to the Divine Wisdom to give universal Grace , knowing that most that were to receive it would throw it away . There is indeed this difference between the Offer God the Physician of Souls makes , and the Offer of the Antidote by a Physician of the Body , that the Power of God is insuperable , and can overcome the strongest Aversion , and the most wilful Rejection of Sinners : And therefore even some of these are in the Election of Grace , but that it is not congruous to his glorious Nature to exercise his Power upon all . This is evident , because he applieth it to none who sin against the Holy Ghost , who having tasted of the Powers of the World to come , do Despight unto the Spirit of God : Nor do any of his Divine Perfections incline him to overcome the Resistance of all other obstinate Sinners ; and therefore God may justly say , Behold ye Rejecters , and wonder , and perish ! This way doth well quadrate with , and is much confirmed by the signal Sentence of the most universally applauded of all the Fathers , and the greatest Antipelagian Augustine , saying , Deut neminem deserit nisi à quo prius deseritur , God forsaketh none but those that first forsake him . This must import more than forgetting , neglecting , or not obeying God : It must imply an Application to God , and Consideration whether to cleave to Sin , or endeavour to return to him , with Consideration of a possibility of it , and an Offer of Mercy upon Repentance , and after all a rejecting of the Offer , and resolving not to repent , but to cleave to Sin , either absolutely , or for a time , as most do who leave Repentance to old Age , or Death-bed , that in the mean time they may enjoy their beloved Sins . I shall conclude , with craving humble Pardon for what through the Weakness of my Capacity I have thought or said unsutably to the Infinite Perfections of my most glorious God ; and with this Acknowledgment and Exaltation of the Bounty , Mercy , and Faithfulness of God towards Mankind , in the most profound Veneration , adore Him , saying , Holy , Holy , Holy Lord God Almighty ! Heaven and Earth are full of the Glory , and of thy Grace , which thou freely and effectually givest to all Men capable of the Offer of Grace , who do not reject that Offer by sinning against the Holy Ghost , or cleaving obstinately to their other known and predominant Sins , from which they refuse to be reclaimed ; yet thou savest some of these by thy superabundant and insuperable Grace , pulling them as Firebrands out of the Fire . And all by the Merits and Mediation of thy only Son , our Saviour , the Lord Jesus Christ. To the Father , Son and Eternal Spirit , consubstantial in Personal Trinity , and individual Unity , be Glory eternally World without end . Amen . FINIS . ADVERTISEMENTS . NEwly printed , The Holy Bible , containing the Old Testament and the New : with Annotations and Parallel Scriptures . To which is annexed the Harmony of the Gospels : As also the Reduction of the Jewish Weights , Coins and Measures , to our English Standards . And a Table of the Promises in Scripture . By Samuel Clark , Minister of the Gospel . Printed in Folio of a very fair Letter , and excellent Paper ; the like never besore in one Volume . The four Last Things , viz. Death , Judgment , Heaven , Hell , Practically consider'd and applied in several Discourses . By William Bates , D. D. Both printed for B. Aylmer . Notes, typically marginal, from the original text Notes for div A61251-e1320 Zanchius . More . 
A61672	----	Verus Christianus, or, Directions for private devotions and retirements dedicated to ... Gilbert Ld. Arch Bishop of Canterbury ... by David Stokes. Stokes, David, 1591?-1669. 1668 Approx. 436 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A61672 Wing S5724 ESTC R24159 07984851 ocm 07984851 40738 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A61672) Transcribed from: (Early English Books Online ; image set 40738) Images scanned from microfilm: (Early English books, 1641-1700 ; 1214:1) Verus Christianus, or, Directions for private devotions and retirements dedicated to ... Gilbert Ld. Arch Bishop of Canterbury ... by David Stokes. Stokes, David, 1591?-1669. Andrewes, Lancelot, 1555-1626. 309 p. in various pagings. Printed by A. & L. Lichfield for R. Davis, Oxford : 1668. "To which is added by the same author an appendix containing in it some private devotions of the late learned Bishop Andrewes never before extant." Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature. 2002-04 TCP Assigned for keying and markup 2002-04 Apex CoVantage Keyed and coded from ProQuest page images 2002-05 TCP Staff (Oxford) Sampled and proofread 2002-05 Judith Siefring Text and markup reviewed and edited 2002-06 pfs Batch review (QC) and XML conversion Verus Christianus , Or DIRECTIONS For Private DEVOTIONS , And Retirements . Dedicated to the Most Reverend Father in God GILBERT L d Arch Bishop of Canterbury , Primate &c. By DAVID STOKES , D. D. and Fellow of Eaton Colledge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . St. Basil. de abdic . rerū . To which is added by the same Authour an APPENDIX , Containing in it some private Devotions of the late Learned Bishop Andrewes never before extant . OXFORD , Printed by A. & L. LICHFIELD , Printers to the University , for R. DAVIS . 1668. The Preface , With some praevious Advice to the true-Christian Reader . A True Christian doth not intend to serve his own turn of Christ , ( servirsi de Christo , as the Italians say ) but is His true , faithfull , humble , and hearty servant , to his power , & ( to make him the more able to be so ) He admits of good Helps , and Advice , and till he hath gotten the habit of Devotion , he is not unwilling to , be made devout by the book ( as we use to speak . ) He cannot but think , that service a hard task at the first . For true Christianity , is the conformity of our selves to Christ , and an undertaking to fight under Christ's Banner , against Sin , the World , and the Devil , and so continuing Christ's faithful Soldiers , and servants to our lives end . This we undertook in our Baptism , at our Initiation and Admission into the Church Militant . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Yet , who settles himself seriously and quietly about it ? ( though upon that depends Etennity . ) Who makes the holy Scripture his chief Oracle , and daily Counsellour , in that point ? taking-in other Helps ( as they offer them selves ) till our Lord Jesus Christ , by His own glorious Epiphany takes him off , and disposeth of him , according to his blessed will , and pleasure . But this end of all things is at hand . It 's high time , to serve Christ indeed : and in this practice of Christianity , we may well make use of others labours and devotions . But let us withall , be ready to second all their good thoughts and Memorandum's by our own fervent prayers , and such like endeavours , for the little time of our short life , and Christian warfare . So shall we end in Rest , and Glory , and Immortality , having lived the life , and died the death of such true Christians . In order to that , 1. Let our sorrow for our sinnes and our combates with our future infirmities keep some Analogy with our former offences . 2. Let not us misapply our sorrow to any of those troubles that may cause death , but spend all our sorrow upon our sinnes in a true Repentance . And let us not allay or charm any stormes that arise from sin by speculations of the Book of Life , or other mysteries , that exceed our capacity , but by an Oracle within us ( the answer , or stipulation of a good conscience , that saies Amen , to the better performance of God's Will hereafter ) which being well done , the trouble of the soul will be accepted , as a welcome sacrifice , 3. Let our purged , and sanctified Hearts be the more pltale to obey God hereafter , and more open to receive his holy Graces , and more dilated in giving Praise and Thanks to God for them . 4. Let us , while we walk still upon Nets , and Snares , be the more wary , and attent to our Christian duty , keeping our Tinder from dangerous Sparks , and our Matches from Fire . 5. Let us employ our Anger in chiding our sinnes , and our Fear in keeping Gentinel , that they may creep into our hearts no more . 6 Let the notice of Gods threats against sinners , make us scorn the allurements , and temptations of sin hereafter . 7. Let our Good-Fellowship spend it self most in the entertaining , and cherishing of good thoughts and resolutions , that they may grow up the faster into divine Comforts . 8. Let our zealous opposing of bad thoughts , be like the bruising of the Cockatrice Egges in the s●…ell , and dashing those children of Fdom against the stons . If that will not serve , let us bring a counterpoise , a Meditation of Death , and Hell , that may roughly turn them out . 9. Let us , if we meet with troops of sorrow , not look upon them , but upon Him , that is the Lord of Hostes , and can turn all our sorrowes into joyes , as easily as he turned Water into Wine . 10. Let us , give a serious check ( with some authority ) to those Idle devices , that are hatched by a luxurious fancy , and spend the animal spirits upon mere toyes . 11. Let us no●… forget that all things are transient , as we our selves are , our bodies being like houses of clay , or Earthen Uessels , quickly broken and become of no use : therefore let us hasten to be setled in Religious duties . 12. Let us contract , and correct our buisiest worldly thoughts , and never show them much welcome , but in their due time . 13. Let our care of this world ( like stubble and straw ) be burned with the fire of divine love , and the zeal of God's Honour . 14. Let some private Humiliation be used upon our bodies , if not a kind of buffetting ( in St. Paul's way ) yet some other way of punishing them , that God may shew the more Mercy , and Pittie to our Souls . 15. Let us , instead of Idle Visites , and fruitless discourses with others , be often retired to a Parly with our own Souls , in a Soliloquie , and visitation of them , which are the richest Jewels in the world , and for which cheifly our Saviour laid down his pretious blood . 16. Let our ardent desire of Heavenly things confound our love of Earthly ; For a little viaticum will serve a short life , and a little is more then God owes us . But , A little of God's favour is of more value then much wealth and prosperity . He can make us amends , where it will be most welcome ( i. e. ) Where many that are last , shall be first , and the first last . 17. Let us look narrowly even to our Meditations of Divine comforts ( the good aspects of Heaven ) that we be not deceived in them , and take an ignis fatuus ( a sodain flash ) for a sacred burning bush . That 's ever false fire , that brings any thing with it , against the restraint of sin , or care of amendment of life . 18. Let this be our great care , to keep our Soul , in that state , wherein we would have it leave this world , and , in the mean time , anticipate our assumption to Heaven , by earnest wishes to be with Christ. So may we take our flight towards God before hand , like clouds elevated to Heaven : and , in our flight , drop down somewhat , that may advance the growing Goodness of some , that we leave behind us . 19. Let not our good Resolutions ( through excuses , and delayes ) be spunne out in little Threds , and so , by degrees , come to nothing . 20. Let our Prayers be as ready for doing , as asking , ( i. e. ) Let 's labour to doc what we pray we may doe . I conclude with Hierocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to the same sense . A Transition of what follows in the Booke it self . YOu have had the Preface to the whole Book , with a general previous Advise , by way of Introduction , fitted for them that desire to live like true Christians , Wherein if I have said somewhat , which ( by the Good Grace , and Blessing of God ) hath so moved the Heart of some One of my Readers , that he wisheth himself worthy the name of Veru●… Christianus , and that Salvation may , this day come to his House ( as it did to Zacheus's , upon the first hearing Christ's voice ) Let him remember [ qui non est Hodie , Cras minus — ] And if he be but as well affected as Agrippa seemed to be , when he said , he was almost perswaded to be a Christian. Then I will use the like words to him , that the Angel did to Gedeon , Dominus tecum ( i. e. ) I will say , God be with thy good heart , goe on in this thy strength , God and Men , and Angels will be thy Spectators . Take Christ's Crosse upon th●… , and ●…ight under his Banner . And ( that thou mayest p●…evail with others ) Wrastle with God Himself first ( as Jacob did , in his importunate Prayers ) and let Him not goe without a blessing . Then let St. Paul acquaint thee with all the Armour of God , and ce●…se not to use it , till thou hast taken the Kingdome of God by violence . It is likely , ( upon such good intentions ) our worst enemie will rouse himself , and prepare to have about with thee , and threaten some of his fiery darts , and subtle assaults , drawn from the greatness of thy sinnes , and late Repentance , wherein he will as good , as say to thee , what David's enemies said to him ( upon occasion of his Two Scandalous Sinnes and the punishments , that flew after them ) For then , Many there were that said unto his Soul , there was no help for him in his God. None in this world , none in the world to come ( as Kimchi doth well expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that pregnant , double word , as the Jewish Grammarians call it ) Many said so , but He was not troubled at it . He laid himself down , and slept quietly , and so rose again , in confidence , that God would protect him , and strike his enemies upon the Cheek Bone ( i. e. ) with a blow of disgrace . ) Vse you the like faithfull prayers , and such a blow will be enough to silence your stoutest enemies . Trust God for this , Cherish the good Motions of his Holy Spirit , and goe on with your Resolutions , and you have done well for this day . Betake your selves to your quiet rest , close-up the day with these Meditations upon your Pillow , And you shall not want a supply of more particular advise . I will be ready for you , as soon as you awake . GENERAL ADVICE more briefly set down for their sakes , that have much other businesse . In the Morning . 1. When we are fully awake , we may use these , or the like Ejaculations . PRaise the Lord , O my Soul , that hath delivered me from the dangers of this night , and by a sweet and quiet rest fitted me the better for his service this day . And , O my Soul , let his service be the chief work of this day ! O let the first-fruits of this and every day be His ; and the first opening of my mouth , the blessing of his holy name . Let my hearty prayers and praises come before him , like the Incense , to season and sweeten my thoughts for the whole Day : that I may the more chearfully serve my God , the God of all Mercy and Consolation . 2. When we are retired into our Closets , or Studies , some Ejaculations or prayers may be used to this purpose . Lord , give me grace to study how I may love Thee above all ; in whom are all things most eminently , that are most worthy of our love . Teach me , how to serve and honour Thee above all , whose Service is both perfect freedom from the slavery of sin , and the most honourable way of Employment . Teach me how to fear thee above all , that I may need to fear nothing else , Before we come out of our Closets , let us ask our selves , how we mean to spend the present day ? in what actions , or entertainments ? And ( that we may choose the best ) let us take a short Memorandum from the wise man , which may serve as a short Sermon , or Instruction for every day . A short Sermon , taken chiefly out of the first and last words , in the book of the Preacher . VAnity of vanities , saith the Preacher , Eccl. 1. that is , All things in the world ( whatsoever they may be in our mistaken opinion ) are indeed extreme vanity , in respect of those things which are above , which should be the chief object of our desires . If you will hear the Preacher : This is the summe of all that is worth the hearing . c. ult . v. 13. Fear God and keep his Commandements : for that is the whole Dutie of man , who being a reasonable Creature , owes that service to his Creator , and to Him alone . Therefore the Preacher adds , v. 14. that God will bring every thing unto Judgment ( discovering all our secret thoughts and actions , good or bad , and passing his last irrevocable sentence upon them all . ) The best Use that can be made of this truth , may be gathered out of the Preachers own words , directed to every one of us , c. 11. 6. In the morning sow thy seed , and in the evening withhold not thy hand that is , Lay hold upon all opportunities of doing good every day . Begin , and persevere to the end : and do it with all thy might , as well as thou canst . c. 9. 10. For there is no work , nor device , nor knowledge , nor wisdom in the grave , whither thou art going apace : This short Sermon may sharpen our desires , & endeavours to make this & everyday a Preparation to the last day that we may be fitted for mercy before that day come : after which it cannot be done in all the infinite length of Eternity . And in all our Meditations of Death , and the last Judgment , let me comfort my self with this , that He only is to be my Judge , that is my blessed Saviour , and hath fully paid the ransom for my Sinnes , and desires not the death of a Sinner , but the death of Sin. 3. Before we leave our Closets , let us have recourse to some sett form of Devotion , wherein we may faithfully and thankfully expresse God's tender mercies , and our bounden duty . Such expressions we may find in the Psalms , and Hymns , and Anthems , or other parts of our publick Service : and such are these . Be merciful to me , O Lord , the God of all mercy and consolation , give me grace not to pore too much upon the greatnesse of my sins , but to fix my thoughts rather upon the greatness of my Saviours love that suffered for them , and so purchased my lihertie , changing my slavery under sin and Sathan , into the happy and honourable Title of the Servant of the most high God , which carrieth perfect freedom along with it . Teach me to make thy holy praecepts sweeter to me then the hony , and the hony comb : and of more value then the richest treasures , and beauties , & honours of the world . For thou , O Lord , art the thing that I long for . Ps. 7. 4. Thy loving kindness is better then life it self . Ps. 63. 2. Whom have I in heaven but thee ? and there 's none upon earth , tha●… desire in comparison of thee . Ps. 73. 24. Anthem . Above the Stars my Saviour dwels , I love , I care for nothing else ; Dear Saviour raise my duller eyne , To see some of thy beams divine : And wondering let me often say , Come Lord Jesu , come away . O fit me for thy coming ; and then make no long tarrying O my God. Psal. 40. 21. and in the mean time , Give me Grace to continue in the number of those that wait and long for the glorious appearing of the great God and our Saviour Jesus Christ. Who gave himself for us , that he might redeem us from all iniquity , and purify to Himself a peculiar people , zealous of good works . Tit. 2. 13. 4. Such a short Morning task will quickly set us at liberty for our daily occasions : but when publick Prayer time comes on , let us listen to the Bells that invite us to God's House , the place of his special presence . Whither let us not come without due Preparation : and before we enter in , let us look to our feet , ( our affections , that bring us in , ) and admonish our selves , not to offer the sacrifice of fools in God's house . For while we are there , we are made a spectacle to God , to Angels , and to Men. Therefore we should hoc agere , and use such good heed , rever●…nce , attention , and devotion , that we may end with a blessing , and so go out better then we came in . 5. After our return from publick Service , a few hours well spent may produce a chearful heart all day , and a sweet rest at night . Especially if we begin or end the night with a short Scrutiny , and examination of our selves : what we have done well , in the day time , to thank God for it ; and what we have done ill , to ask pardon , and resolve by the grace of God to do better next day . After our Scrutiny , when we draw neer toward bed-time , let us remember the affinitie betwixt Death and Sleep , & how soon one may be chang'd into the other . That will oblige us to take order , that as the body is to rest , so the soul also may rest upon her proper pillow , ( the Peace of God that passeth all understanding , ) and rely upon the custody of Him , that neither slumbers , nor sleeps . This being done , doubt not , but ( if we live ) a sweet sleep shall render us chearful and vigorous the next day ; and , if we be carried from the bed to the grave , ( as perhaps we may ) thence God will raise us to a better life , and change our vile bodies to the likenesse of his glorious Body ; and from our Mother-earth , bring us to our Heavenly Father , whom none can see , and not be everlastingly happy . A few daies thus ordered may be an Introduction to all the rest , according to this good Beginning . But , what 's all the rest ? Who knows what the rest of our Dayes may prove , whether few , or none ? Live well a few dayes , and your life will be at an end , as the Emperour Antoninus was wont to say . The longest life is but a few daies : Few and evil , saith the Patriarch Jacob of his ; for with us good daies are prosperous daies , all other are counted evil daies , or nights of affliction , rather then dayes . Put all together , Dayes and Nights , Good and Evil , they will all be quickly ended , and we shall begin our Eternitie . Le ts every day strive to make that happy Ab hoc momento pendet Aeternitas . MORE PARTICVLAR ADVICE for times of Retirement , Meditation , and Devotion . I. The need we have of several holy retirements . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Christianity is the conformitie of a Christian unto Christ ( saith Gregory Nyssen in Profess : Chr : ) He is the pattern , and the way , and the Truth , and the Life . The Rule of all our actions we have from Him , who is the word of God , and the Son of God ; whom ( by a voice from Heaven at his Baptism ) God commanded us to hear and obey . Now will a little care , and a little time be sufficient to fit us for the knowledg and practice of all this ? Will there not be need of several returns to our reading , and studying , and soliloquies , and meditations , how to facilitate these duties ? Must we not watch and mistrust our selves , and be our own Remembrancers to keep us close to our task ? For , that which sets us on work , and hath most power to draw us one way or other , is not any external thing : it is rather in our own Apprehensions , and Affections . Thence is the Rhetorick , that prevailes with us , and hath all the Instruments , and Operations of the Body and Mind at her command . To compasse and effect this , all the Helps , and all the Vigilance that can be used , will prove little enough . For ( whatsoever is our talk , and speculation , and intention ) I doubt not , but in the practice , we do all of us find it a difficult matter to disintangle our selves from those natural or habitual , and bosome sins , that are apt to en●…are and enthrall us again , if our best endeavours provide not for good heed , and ready use of the compleat armour of a Christian. Nay , if Sin could be avoided with ease , yet there are so many Circumstances or Requisites , that go to the piecing up of good Actions , that the best of men need not be loth , or ashamed to be made virtuous by the Book : our Practice easily running counter to our Theory , and some things as easily perswading us to slack that pace , of which we were once as confident , as we were fully resolved . And no wonder . For we have in us somewhat of the Beast , as well as of the Man , and are not so ready to hear Reason and Religion , as to be lead by some Senses . To which we may adde , that when we are not endangered by inward frailties , and corruptions , we may have cause enough to fear danger from the contagion of commerce without us . Therefore in the close of our Secessions , and Retirements , we should often pray , that when we venter abroad , we may be delivered , not onely from our selves , and our own inclinations , but from our friends , and enemies , and oppositions , and temptations of all sorts . And we should as often admonish our selves , that we walk upon snares , and may suddenly , and dangerously be surprized in our greatest security . To say nothing , that the World , which , at the best , is but our Inne , may , by some accident , be quickly turned to our Hospital , and we thence summoned to the last , and highest Tribunal , before we are well advised of it . II. The Frequency , and Constancy of this holy Employment . THis holy retirement that I plead for , should be put in practice , at least , twice , or thrice every day , least the mind insensibly begin to flag , and sink , for want of such a help and support . As we see our Clocks , and Watches , though we wind them up in the morning , yet they will fail in their motion , if we do not wind them up at night again . And after a good Fire , that hath been made in the morning to refresh us , at night we take order for an other to do the like . Every Morning therefore , when our judgment ( before either the Affections , or external objects have wrought upon us , ) is yet most free and impartiall , put these or the like questions to thy self , ( as the Emperour Antonine did . ) Whose soul do I properly possess ? a Brute's ? or a Heathen's ? or a Christian 's ? And what use do I mean this day to make of this soul ? About what shall I now employ this better part of my self ? shall I rather put it to the hazard , to become good to morrow , then be so to day ? &c. Much after this manner was the noble Antonine wont to rouse up himself . Not without good reason , for such as our daily thoughts and resolutions are , such will the Mind be in time , The soul receiving a tincture from the Phanta●…e , & Imagination ; which therefore had need to be dyed , and throughly soked every Morning , with assiduity of Prayer , and Reading and Meditation . And that will not be enough , unlesse every Night again we call our selves to account , and inquire , How all this hath appeared in our practice ? and what Actions of the day have been advanced , and improved by our morning-resolutions ? or what caused the stop and impediment ? that we may be the better provided to avoid it , or remove it another day . And why should we not in the Morning , and at Night ( these two several times at least ) bestow so much pains upon the soul , to order it , and keep it , as our onely treasure ? which whosoever hath lost , hath nothing else to loose or keep . We are careful enough , that every thing else about us should be neat and cleanly kept , and repaired . For when are we so forgetful , as to leave the body one day without meat , and drink , and sleep , and attendance , at several houres ? Nay with what ceremony , and in what state are those times for the most part strictly observed ? Why then should not the Soul twice a day look for some little attendance , that is worthy of far more , and better ? Twice a day a Pythagorean would have looked up to the heavens with some heed , and observation ; to put himself in mind , how constantly and invariably the Heavens perform their task ; and what is their good order , and purity , and naked simplicity . Should not much more be done by a Christian , that knows his Soul was breathed from a higher heaven , and should tend onely thither ? It was the Evangelical Prophets resolution . If 26. 9. with my Soul have I desired thee in the night , and with my spirit will I seek thee ●…arlie in the morning . VVhich agrees with the practice of the first times in the Jewish Church ; where Aaron was injoyned to offer sweet incense every morning , and every evening . Exod. 30. 7. As also a Lamb in the morning , and an other in the evening , for a continual burnt offering . Exod. 29. 38. And on the Sabbath two Lambs , beside the continual burnt-offering . Numb . 28. 9. David accordingly appointed the Levites to stand every morning to praise the Lord , and likewise at evening . 1 Chron. 23. 30. But David himself did more . For he saith , In the morning , and evening , and at noon-day will I pray , and that instantly . Ps. 5. 5. 18. So he professed of his sett , and earnest prayers ; but of his praising God he saith yet more : Seven times a day ( i. e. often ) do I praise thee , because of thy righteous judgments . Psal. 119. And what David said of his constant task three times a day , the fame is said of Daniel , Three times a day he humbled himself before his God. Dan. 6. 10. After this done under the Law , sure we Christians cannot but impose this holy duty upon our selves , for twice at the least , every day . That , as God is in Himself Alpha and Omega , Apoc. 1. ( the Beginning and the End , the First and the Last , ) so He may be to us our Alpha , and Omega , ( the entrance , and the close of everie day . ) And that as soon as we awake in the morning , we will accustome our selves to acquaint our thoughts first with God : and at night ( composing our selves decently to sleep ) in some short Prayer , or pious Meditation , shut up our thoughts , and so commend our Souls and Bodies to the protection of Almighty God. III. Incitements to Morning Devotion , drawn from the Examples , and Advice of others . WE might do well sometimes , to chide our selves into the practice of our Morning devotion , by considering , How much we come short Of those in the first times of the Law , which brought their Offerings unto God every morning . Especially of King David , that prevented the dawning of the Morning , to make his humble addresses to his God Ps. 119. 147. Of the whole multitude of People in Zacharie's time , that were found praying without , at the time of Incense , which was in the morning . Luk 1. 10. Again , of all the People of the Jewes , ( not long after ) that were wont to come early in the morning , to attend our Saviour . Luk 21. 38. Of the Apostles , in their early entrance into the Temple . Act. 5. 21. Of those in the Primitive times of the Church , who were accused of no worse thing then this , that it was their ordinary custome to meet together at the dawning of the day , to worship Christ with Hymns and Prayers . Of the Papists in our daies , who by their strict observance of their Hours of Prayer , might provoke us to some Devotion in our owne way . I do not muster up these Instances together , with any intention to urge a necessity of rising betimes to do it , or of a punctuall tie to a set private Hour . For Age , and weaknesse , and studie , or labour over night , and naturall , or habituall constitutions of our bodies , and the like , do qualifie and excuse some in this case more then others . But , I hope , this will perswade us to a more constant morning Devotion , when we see our fit times , and can well do it . And that we may do it then with chearfulnesse and readinesse of heart , ( which makes all our Service the better accepted ) I will put you in mind of the Prophet's delight in this kind of service , who was able to say , My Soul flieth unto the Lord before the Morning-watch . Ps. 130. I will sing of thy power , and praise thy mercy betimes in the Morning . Psal. 59. 16. Awake Lute and Harp , I my self will awake , &c. Ps. 92 . After you have heard Him , you may hear the Prophet Jeremiah , & others calling upon us . Arise in the beginning of the watches , pour out thy heart like water before the Lord. Lam. 2. 19. A wise man will give his heart early in the morning to the Lord that made him . Ecclesiasticus 39. 5. It is a good thing to give thanks to thee , O Lord , and to tell of thy loving kindnesse early in the morning , Psal. 92. 12. We should prevent the Sun to give thanks unto thee , and at the Day-spring pray unto thee . Sap. 16. 28. How often this hath moved us , I know not : But shall we recall to memory what we have read of our Saviour himself ? Jesus rising up before day went into a solitary place , and there prayed . Marc. 1. 35 , So he did to preach too , and the people flocked as early together to hear Him : Luc. 21. 37. If he rose so early to pray for us , and teach us , shall not we sometime rise as early to pray for our selves , and read , and meditate upon that which he hath taught ? Nor must we forget that he hath done more then so . For we find him Luc. 26. 23. continuing all night in prayer in our behalf . That is more then our rising early in the morning to do it for our selves . But without such a high Pattern , may not even this of it self prevaile with us Now and then to see the beauty of the rising Sun ; which declares the glory of the Creator ? or to heare the Birds of the Aire , betimes in the Morning , melodiously chanting his praise ? While we then looke upon the Sun , going forth as a gy●…nt , to run his race . it might prompt us with the memory of our race who run here for a crowne of Immortality . And , while we are taken with the melody of the chearfull Birds , our selves might be provoked to call upon God , that He would open our lips , that our mouthes ( that are filled with more blessings ) may shew forth his praise . IV. The entertainment of our selves at our waking , looking up , attiring , washing , &c. IT were well done of us , if we would se order our thoughts , that every day they might first be initiated , with some divine Meditation , some ejaculation , or expression of our Love , and Service to God. Upon that first good tincture , and seasoning , they might be the better preserved the whole day after . And we may take a hint of good Meditations from some such passages , as these : 1. When we wake and looke up . How long wilt thou sleep , O sluggard ? A little sleep , a little slumber , a little folding of the hands to sleep , &c. Prov : 6. 9. As a dore turneth upon the hinges : so doth the slothfull upon his bed . Prov : 26. 14. Awake , Aris●… , be Enlightned . Isai. 60. 1. For the true light is come ( the knowledge of thy Saviour , the Sun of Righteousnesse , that enlightens every man ) and the glory of the Lord is risen upon thee . Ephes : 5. 14. ( before thou couldest wake , and beg his grace to raise thee from death in sinne , by the light of his countenance , graciously shining upon thy dull and drousie Soule , ) Arise , for thou hast a great journey to goe . I Kings 19. 7. ( and many obstacles in the way . ) It is high time to awake out of our sleepe in sin . For now ( since we have received the light of the Gospell ) our salvation is nearer , then when we first believed . Rom : 13. 11. The Night is farre spent , the Day is at Hand . Let us therefore cast off the workes of darknesse , and put on the armour of Light. 1 Thess : 5. 5. For we are all Children of the Light , and Children of the Day : We have free liberty to make our addresses to the Father of Lights : and as great encouragement to expect help , and succour from the power of darkness . ) Yet a little while is the Light with us . Let us walk , while we have the Light. Joh. 12. 35. Otherwise , This will adde much to our sin , and heavy punishment , that Light is come into the world , and men love darknesse rather then light , because their deeds are evil . But , Open thou mine eyes , O Lord , that I may see the wonders of thy Law. Ps. 119. 18. And love him that said , I am the light of the world . He that follows me shall not walk in darknesse , but shall have the light of life . Joh 8. 12. Open thou mine eyes , O Lord , that I sleep not in Death . Ps. 13. 3. ( Let not ease and security flatter me into a dangerous sleep again ; nor any thing else be interposed betwixt me and the true light . Rather Anoint thou mine eyes with that eye-salve , that will make me see clearly . Rev. 3. 18. Above all , shew me the light of thy countenance , and be merciful to me , Ps. 67. 1. ( and remove from me the hazard of that blindnesse , which I am apt to bring upon my self . ) Shew me the true light , which is the light and life of men . The light that shineth in darknesse , though the darknesse comprehend it not . Joh. 1. 4. The Lord blesse me , and keep me . The Lord make his face to shine upon me , and be gratious unto me . The Lord lift up his countenance upon me , and give me peace . Num. 6 24. That is , The Holy , Blessed , and Glorious Trinity , three Persons , and one Lord and God , blesse me , be favourable and merciful unto me , and preserve me in his Peace , ( the peace of God that passeth all understanding . ) 2. When we put on our apparrel , we may take some hints of holy ejaculations from these following places of Scripture . Take not much thought for rayment , but consider the Lilies of the field , how they grow : they toyl not , neither do they spin ; and yet Solomon in all his glory , ( which cost him dear ) is not arrayed like one of these ( in their natural attire , ) saith our Saviour . Mat. 6. 28. Therefore at least let us take no thought how to make that an Instrument , or Accesse to our Pride , which had no other end at first , then to cover our shame , after the discovery of our sin , ( as the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may put us in mind , that carry a memorandum of them both : ) That may put us in mind to follow the advice of John the Divine , Rev. 3. 8. to purchase the white Robe ( belonging to them that are willing to lay down their lives for Christ , as he did his for them , ) that so in that cloathing , the shame of our nakednesse may not appear . Then should we be secure , though our Saviour himself should come suddenly upon us , like a thief in the night , ( Rev. 16. 15. ) that we should not be found naked to the discoverie of our shame . This should be our chief aim for apparrell ( that apparell , that will hide our fin , rather then show it , as pride doth . ) So far should we be from too much adorning the bodie , that may this day be committed to putrefaction . And so much it concerns us to labour for the hope of being clothed hereafter with Immortalitie . 2 Cor. 5. 2. To that end , Let us endeavour more and more , to put off the old man , with his deeds and put on the n●…w man , which is renewed in knowledge , after the image of Him that created him . saith St Paul Col. 3. 9. And St Peter speakes to the same purpose . Our adorning , let it not be that outward adorning : but let it be the hidden man of the heart , in that which is not corruptible . We that have been baptized into Christ , let us every day put on Christ : Gal. 3. 27. put on our Lord Jesus Christ , with Him all Christian vertues , making provision for the Spirit , rather then for the flesh , Rom. 13. 14. By putting on the whole Armour of God , ( without which we cannot fight so manfully under Christs banner , as in our Baptisme we undertook ) In this armour , we may be able to stand against all the wiles of the Devil . Ephes . 6. 11. If we would have a particular note of what is so to be put on . St Paul insa●…ces , In the breast-plate of faith and love , and for a h●…lmet , the hope of salvation , ( 1 Thes. 5. 8. ) ( which will inable us with patience , to bear off many a shrowd blow . ) And again . Putting on ( as the elect of God ) bowels of mercie , ( Col. 3. 12. ) and charity , the bond of perfection . And to avoid spiritual pride too , after all these , we may take another Item from St Peter . Be sure to be clothed with humility , for God resists the proud , and gives grace to the hum●…ble . 1 Pet. 3. 5. 3. In the time of Washing . When we are thus ( one would thinke ) attired , and armed cap à pè , yet there is something more to acquaint our thoughts withall . In the time of Washing , to confirme our former meditations , and resolutions , before we ventet againe into the world , which is wholly set upon mischiefe ( in that sense , totus positus in maligno ) and where we way quickly walke upon nets , and snares , and fall upon many unexpected hazards , if we looke not well about us . First , in the washing of our hands ; let us be put in mind of that Preparation to ou●… Morning Prayers , to wash our hands in Innocency , ( Psal. 26. 6. ) before we approach nearer , and presume to make our humble addresses to the Majestie of God. And when we applie the water toward our eyes : Let us not forget how many times our eyes should have sent out other water , and been turned into fountaines of teares , to wash away the sins of our former neglects . Then , when we wash and swill our mouths , let that put a short confession into our mouths , of the excesse in eating , and drinking ; and of the evill and unsavory language , that hath often polluted them , and therefore should have a time of cleansing : and of those Secrets , which might better have been suffered to rot in our mouths , then to have passed that hedge of the teeth , which nature hath set , as the memorandum of our bounds , and limits in that kind . 4. While we make use of the Looking-Glasse . If through our dulness , or somewhat worse , we have neglected to prompt our Inventions , and Memories , with such pious Ejaculations , as might easily be drawn out of the former , or other like pieces of Sacred Scripture , and be made seasonably reducible , and appliable to our godly Morning thoughts , which should first season us , and make us the apter to be , in the residue of the day , as Vessels of Honour . If this be neglected from our first waking , till we are up , and ready . Yet then , at least , when we informe our selves by the looking-Glasse , how fit we are to appear abroad , Let us admonish our selves of studying for the inwardbeauty . If we appear young , and chearful , let us perswade our selves , to spend that vigour in the service of God , while it will be accepted . If our looks begin to bear the Characters of old Age , let us ask our selves , what we have done , to make that Age honourable ? If our gray hairs appear here , and there , let us take them , as the blossomes of the grave ; the arrows of admonition , like those of Jonathan ; the feathers of the Swan , that come , when we are neare our last song of [ nunc dimittu ] the sensible Alteration of the chiefest , and most declining parts of the bodie unto that colour which , if it come from the cares of our Calling , deserves double reverence . If we look all white to the Harvest , let us be assured , that Death is coming with his sythe●… and it is high time to be provided of an other mansion , when the soul is chased out of this . And lastly , If our looks be never so young let us hear with patience , that , All flesh 〈◊〉 grasse , and the glorie of it , as the flower of the grasse , which may quickly fade away , and 〈◊〉 no more seen . And what need I thus enlarge my self in these particulars ? When necessary occasions do not otherwise take up our thoughts , 〈◊〉 may from the very kembing of our hair ( 〈◊〉 excrement wherein some place so much 〈◊〉 their pride and curiosity , ) and from what else we do in the dressing and composing of our selves ; from all those we might borrow the rise of some good Meditation , that would advance our thoughts , and be a meanes to keep off those idle phancies , which will else be ready enough to encroach upon us . V. Preparation to our set-devotions , as soon as we are ready . WE are then fi●…test for devotion , when the mind hath not been yet seiz'd upon , and possessed with any worldly thoughts ; And in it self , there is no reason that we should meddle with any such thoughts , and much lesse with any servile work and businesse of our own , till first we have served God. Therefore it was generally said of old , A Jove principium . The light of Nature ( beside the practice of the Church ) can direct us , that it should be our first task to worship and fall down , and kneel before the Lord our Maker i. e. to serve God before we serve our selves . The first fruits of every day should be his : the first opening of our mouths the blessing of his holy name : and the first cast of our eyes , and posture of our hands directed to his holy Throne . Holy David was of that mind , when he said , My voice shalt thou hear betimes , O Lord. Early in the morning will I direct my prayer unto thee , and will look up . Ps. 5. 3. And accordingly , let it be our resolution in the morning , as soon as we can be composed for it , to present our prayers before Him , like the Incense that should sweeten our thoughts for the whole day . VI. A previous Consideration of Prayer in general , and the best Motives to the use of it . BEfore we come to give direction for particular Devotions and Prayers , it is fit we should say somewhat , that may bring us in love with Prayer , the Sanctuary of a penitent Soul , and the key that opens the way to all Go●…'s blessings and favours , and admits us into the nearer presence and audience of Almighty God ; and somewhat that may move and induce us to the constant and right use of it . Which I hope will be no hard matter to gain from any man. For he that will consider the power , and virtue of prayer , which may easily be seen in the speedy and wonderful effect of the prayers of Moses , Josuah , Samuel , and many other devout Servants of God. He that is conscious of his own ignorance and backwardnesse to foresee , and procure what is best in the midst of daily wants and necessities , beside the necessities of other men , which the law of Charity binds him to regard ; especially of those men which are members of the same mystical body : of whose sufferings he should have a quick sense , and expresse it in his good wishes and Prayers , wrastling with God for them , as an earnest coadjutor , and fellow-intercessor , ( the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 15. 30. He that will give ear to the many Evangelical exhortations to daily and instant prayer . Luc. 18. 1. 1 Thes. 5. 17 &c. He that believeth God's omnipotence and all-sufficiency , as being the Well of life , the Father of lights , and giver of every good thing , the Lord of Hosts , whom all creatures serve and obey . He that hath acquainted himselfe with God's Fatherly promises , to hear and grant our humble petitions . Ask and you shall have . Mat. 7. 7. Ioh 16 23. Psal 34. 6 & 50 15. & 103. 13. & 81. 11. Open thy mouth wide , and I will fill it . He that will not deny or forget all these , must necessarily acknowledg how foolish and carelesse he is , that will rather want , then seek that by Prayer , which may be so easily purchased . VII . Other preparatory Meditations before prayers in the morning , or at any other time . BEfore thou prayest , prepare thy self , and be not as one that tempts the Lord. Ecclus. 18. 23. And let the first preparation be made in the Heart , that thou maist ( with those in Ier. ) lift up thy Heart together with thy Hands to God in the Heavens . Lam 3. 4. For Prayer is too great a businesse to be committed onely to the Tongue . Nor can we expect , that He which calls for the heart , and directs us to seek him with all the heart , and with all the soul , ( Deut. 4. 29. ) will be any thing moved with the sound of our lips , when the heart is silent ; or that he will be found of those that seek him carelesly . Such as those in Isay 29. that draw nigh to God with their mouths , and honour him with their lips , but their heart is far from him . Of whom our Saviour saith , that they worship him in vain . Mat. 15. 8 , 9. Now he that would prepare his heart , must be told , that a sinful impenitent Heart shall have no acceptance . It must be such a one as will depart from iniquity . 2 Tim. 2. 19. We may learn that from Zohar the Naamathite : if thou preparest thy Heart ( saith he ) and stretchest out thy hands towards God : if iniquity be in thy hands , put it far away , and let not wickednesse dwell in thy Tabernacles . Then shalt thou lift up thy face without spot , and without fear . Iob. 11. 13. Zohar would have thee come with a pure heart , and clean hands , and not to forget the reformation of thy Tabernacles , that is , of thy House , and Family too , as well as of thy self . If Zohar be thought of no great Authority , let the Prophet Micah propose a question to this purpose . VVherewithall shall I come before the Lord , and bow my self before the High God ? saith he , ( Micah 66. ) and his answer would be out of the highest oracle , v. 8. He hath shewed thee , O Man , what is good : and what doth the Lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy God ? VVhat Micah saith , the Royal Prophet ( that had best skill in praying ) resolved long before : If I incline to wickednesse with my heart , the Lord will not hear me . Ps. 66. 16. And the reason of it we may have in his own words elsewhere . For the eyes of the Lord are over the righteous , and his ears are open unto their Prayers . But the face of the Lord is against them that do evil . Psal. 34. 14. The wisest of Kings doth but comment upon those his Father's words , when he tells us , that a good man obtains favour of the Lord , but the prayer of the wicked is an abomination to the Lord Prov 12. 2. and c. 15. 8. 29. VVhen such men pray and spread forth their hands before God , he will hide his eyes from them : yea though they make many prayers , he will not hear , saith the Prophet Isaiah , c. 1. 15. but he that sets himself to serve the Lord , shall be accepted with favour , and his Prayers shall reach the clouds : saith the son of Sirac , Ecclus. 35. 16. And doth not the Gospel speak the same , language ? VVe know that God hears not sinners , but if any man be a worshipper of God , and doth his will , him he hears , saith the blind man in the Gospel . Ioh. 9. 31. And if we will hear our Saviour himself , we must conclude , that every one that asketh as he should do , shall receive . Mat. 7. 8 , 21. But not every one that ( carelesly or hypocritically ) saith , Lord , Lord , shall have his prayers ●…ound so potent , as to pierce the Heavens , and make way for them , or himself to ascend thither . That is a priviledge reserved for him , that , in preparation of heart , is ready to do the will of our Father which is in heaven . But he that is otherwise minded , may receive his answer before hand from the Prophet Isaiah , that though God's hand be not shortned , nor his ears heavy , yet iniquity will separate between God and such a suiter , and make him hide his face from him , when he would be looked upon with some favour . Is. 59. 2. & 1. 17 , 18. VIII . A farther supply of such Preparatory Meditations , as may make us fitter to be heard in our Prayers . WE have shewed already what need we have to come with a penitent heart , and resolutions of a good life , and how far that may prevaile . Shall I now shew ( if we would have yet more hope of Audience , and be sure to have our prayers more acccepted , ) how we should improve a penitent heart truly prepared with Contrition , and Humiliation of spirit ? for those Prayers are most successful , that come up to that . In which regard , as much as we are affected with the desire of a good issue of our Prayers , so much we should endeavour more and more to prostrate and cast down our selves before the throne of Grace . For he that in a sense of his own miserable estàte , esteemes himself the most unworthy to be suffered to look up to Heaven , or be admitted to any accesse neer the Mercy-seat ; he is likely to be the first that shall be looked upon , and called nearer . He that , in his own opinion of himself , placeth himself lowest , as a worme and no man , He that descends so far into the thought of his own vilenes , that he sees his soul ready to cleave to the dust , and his body so despicable , that he thinks it worthy to be trod upon : his Petition is not unlikely to be look'd upon in the first place , and himself preferred before all those , that expected to have an Answer before him . I say not this without some reason . For then we have the best foundation to build high , when we are at the bottom of Humility . And if we will hear what God himself saith of this kind of addresse to him , we will easily believe , that as he which exalts himself will be abased , ( according to the degree of his self-exaltation ) so he that humbles himself will be exalted , according to the measure of his Humiliation . So far shall we be from doubting , that when we are most out of conceit with our own value , Cod respects us most . Wh●…n we' are placed by o●…r selves so low , that we think , we cannot go lower ; then indeed , as we may be sure , we cannot fall : so nothing is so sure , as that we shall rise . To learn this excellent lesson shall we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught by God himself , and hear how he expresseth it in his holy word . Upon whom shall I lo●…k , but upon him , that is of a contrite spirit , and trembles at my word . I sai . 66. 2. A troubled spirit is a Sacrifice to God. A broken , and contrite heart he will not despise . Psal. 51. 17. Nay it is in the plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices , that is , a Sacrifice equivalent to many other , A Sacrifice that goes beyond all the Sacrifices of the Law. The Lord is nigh unto them , that are of a ●…ontrite heart , and will save such as be of an humble spirit . Psal. 34. 17. King H●…zekiah found this true , as well as David , in that ready answer from God. I have heard thy prayers , I have seen thy tears . Isai. 38. 5. So did Daniel , in the Angel's report , that srom the first day , that he set his ●…eart to understand and chasten himself before God , his words were heard . And so will all other that make tryal of Gods infinite mercy . IX . Another sure way of Preparation , from our Love of God , and our Delight in Him. BEside that sad way of Humiliation , we have another more chearful way of promoting our Prayers . We may take it from holy David , a man after Gods own Heart , that had made great use of it . How dear , and sweet the very m●…ntion of God , or his holy word , or any thing of his , was to David's tongue , and heart , he hath sufficiently expressed in many Psalmes , especially in the 119 , and 145. both of them Alphabeticall Psalmes ( that they might be the easier committed to memory ) and the latter so highly esteemed by the Jewes , that R : Kimchi tells us , the Rabbines had a saying , that whosoever heartily recited the 145 Psal : thrice a day , needed not doubt of his e●…ernal F●…licity . As if they thought it the best Psalme to increase the love of God in us , and so to fit us f●…r the Beatificall Vision , and the heav●…nly quire above . Yet how easily , or how much soever the Jewish Church was taken with emphatical expressions of that Divine Love : many in the Christian Church ( that should be more affected with it ) do seem to dote so much upon somewhat here below , that they cannot hear with that ear , and wish to go along with the Psalmist , charme he never so wisely . Therein they are rather like those Idols , that have ears and hear not . But , if I should tell them , how advantageous holy David saith that our love of God may prove to our obtaining of what we pray for : I hope they would listen a little better to that . Therefore I will keep them no longer from it . They may see it Psal. 37. 4. in these words Delight thy self in the Lord , and he will give thee thy heart's desire . Which is made good in another Psalme , that speakes in the person of God. Because he hath set his love upon me , therefore will I deliver him . He shall call upon me , and I will hear him . Now , though this be the reward of Divine Love , yet it were a shame , that we should need much to be incited to it , to love him whose creatures we are , and on whose mercy and goodness depends all our Felicity . X. Other Means to facilitate our accesse to God , by Prayer . NOt only our love to God , but our love , and respect to others too may procure a good successe of our Prayers . As , 1. Mercy in forgiving them . Hence is that Evangelicall advise . When thou prayest , lift up holy hands , without wrath . 1 Tim. 2. 8. that is , be in Charity , when thou prayest . If thou bring thy gift to the Altar , and there rememberest that thy Brother hath ought against thee . Leave there thy gift : go first be reconciled to thy Brother . Mat. 5. 24. Forgive thy neighbour , so shall thy sins also be forgiven , when thou prayest . Ecclus. 28. 2. 2. Mercy in relieving them . Old Tobit made it his advise to his son . Turne not thy face away from the poor , and the face of God shall not be turned away from thee . c. 4. 7. Solomon had said it before him , in other termes . He that stoppeth his ear at the cry of the poor : he also shall cry himself , but shal not be heard . Prov. 21. 19. King Nebuchadnezer was therefore put in a fair way of preventing a sad punishment by Daniel's good counsel , to break off his sins by alms-deeds , and mercy to the poor . Dan. 4. 27. And Cornelius found the vertue of this , when he had the honour to be told by an Angel , that his prayers were heard , and his Almes-deeds were had in remembrance in the sight of God. Act. 10. 31. Ecclus 3. 30. & 4. 10. 3. Due respect to Parents . Who so honoureth his Father , makes an atonement for his sins . Ecclus. 3. 3. He shall be heard , when he makes his prayer . v. 5. & v. 15. Thus , in all things , our Christian , and virtuous demeanour of our selves hath the force of letters of recommendation , to promote our cause to the throne of grace . And we have our Saviour's own word for it , that If we abide in him , and his words abide in us , Ask what we will , it shall be done unto us . Joh. 15. 7. Out of these , and the like Institutions ( which we take out of the holy Scriptures , and wherein we perceive , what preparation fits us best for the attaining of our humble suits of the hand of God ) every man should select some above the rest , as most peculiar to himself , and wherein his present care should make some amends for his former neglect : remembring the advise of Baruch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. As it was your mind to go astray from God : so being returned , seek him ten times more , Baruch 4. 28. ( by humble , and hearty obedience , as well as by earnest supplication ) . XI . Caveats for the Matter , and Manner of Prayer . THat our Prayers may be succcessesull , it will be further necessary to take order , that they may be ever attended with those Cautions , Virtues , and Graces , which are most conducible to that end . Such as these are . 1. Not to ask amisse for any thing , either in the scope , and matter , or in the method and order of of our Prayers . For many ask , and receive not , because they ask a miss : ( Jam. 4. 3. ) that they may consume it upon their own pleasures and fancies . In such cases , we must not expect to be heard , unlesse it be to the punishment of our folly , and presumption . And otherwise we must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , our prayers must be grounded upon some just cause , lest he answer our childish Petitions with [ you ask you know not what . ] The best way is to confine and conforme our Prayers , as well as our Actions to the will of God : and if we ask any thing agreeable to his will , he will hear us . 1 Joh. 5. 14. As for the order , wherein to ask it , we may learn that out of the method of our Lords prayer , and his own Precept , first to seek the kingdome of God , and the righteousnesse proposed by him ; Mat. 6. 33. not doubting but all other necessaries will then be easily intreated , by way of accesse , & addition to the other : which is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place . But Heaven , and such spiritual graces , as fit us for that , must have the first place in our Prayers ; and all other things must not onely follow in a second place , but with subordination to the good will and pleasure of God , with fiat voluntas tua , thy will be done . For if it be good for us , he will grant it , either in that particular , or in something better : we must submit to his holy will , with non sicut ego , not as I will , but as thou wilt . Mat. 26. 39 2. Another thing required is to pray in faith . For as Prayer is the Hand that knocks , so Faith is the Key that opens . Therefore be not faint-hearted when thou makest thy prayer . Ecclus 7. 10. Ask in faith , nothing wavering : for he that wavers , is like a wave of the Sea , driven with the wind , and tossed up and down . Jam. 1. 6. Let not such a man think , that he shall receive any thing of the Lord. No , God will be found of them that tempt him not , and shews himself to such as do not distrust him . Wisd. 1. 2. For indeed , to distrust him , is to offer injury to his Goodnesse , and Truth ; he having promised to hear us , when we ask as we should . Especially , when we ask heavenly things . Petite , & accipietis , [ ask , and you shall have , ] is most true in them . Math. 77. God is nigh to all them that call upon him faithfully . Ps , 145. 18. We may have it in our Saviour's own words . What things soever you desire when you pray , believe that you receive them , and you shall have them . Marc. 11. 24. But this Faith must be grounded upon the mediation of our Lord , and Saviour , as himself hath taught us , VVhatsoever you shall ask the Father in my name , he will give it you Joh. 16. 23. Therefore in this confidence we must remember to preserve our reverence , and learn another Lesson from our blessed Saviour : that is , 3. To pray without Battologies , and Tautologies . VVhen you pray , use not vain repetitions , as the heathen do , that think they shall be heard for their much speaking , and babling : Mat. 6. 7. This vice proceeds commonly from ignorance and inadvertency : therefore if you will hear the wise man's advice , Be not rash with your mouth , and let not your heart be hasty to utter any thing before God : for God is in heaven , and thou art upon earth , therefore let thy words be sew , or let thy Prayers be short . Eccles. 5. 2. Short , I say , not alwaies in time , for Christ himself prayed all night ; nor avoiding all repetitions , for therein may lie the best expression of our Hearts , as Psal. 107. and 136. But short , that is , cutting off the vanity of idle and unnecessary words . Such as we might be ashamed to use any where before our betters : which made the Son of Sirac joyn them together , Use not many words in the company of your Elders , saith he , and much lesse should you use much babling when you pray , when you speak to God himself . Ecclus. 7. 14. For in both cases A Fool 's voice is known by the multitude of words : Eccles. 5. 3. And we should not come to God with the sacrifice of Fools , who consider not what they do . Eccles. 5. 3. VVhen we have taken order for this , to come as we should do , there is yet a fourth Caution , 4. To pray with fervency , and ( which will easily follow upon that ) with perseverance . For we must be affected with the value of what we ask and seek after . I know not what we do in other cases , when we seek any thing that we long for . We are so intent upon it , and so inquisitive onely for that , that we hardly observe what else comes in our way ; or , if we do , we desire nothing more , then quickly to be rid of it . Such should be our earnest Intention and constant Indeavour for the success of our Prayers . VVe may raise this thought a little higher , if vve will recall how often we have sought and longed for our dearest friends , and other delights on earth of lesser value . How the very memory of them hath tickled our hearts : our groanes alone , our discourses in company ; our phantasies in the day , our dreams in the night have run that way . VVhen we recall this , we may be confounded , that in seeking after the best gifts , and comforts by Prayer , our thoughts were never taken up half so much with eager persuit , and longing after them . If ours were not , some others were . This is the way , wherein King David was excellent , and Mary Magdalen , and the Syrophaenician , and other like importunate Suiters , that would not be denied . They knew their earnest desires were like wings to mount them up , and procure them admittance to the throne of grace . Therefore they never tendred themselves in that remisnes , which the Prophet Eliah disliked in King Jcash , 2 Reg. 13. 19. or of which Saint Augustine accuseth himself ( in his Confessiens ) where he tells us , that this was his fault before his Conversion . He laboured and prayed for a chast heart ; but he did it so faintly , as if he would be denied : And ( he saith himself ) he should have been sorry to have been heard too soon . So do we many times . VVe make fair weather to devotion , and knock at the gates of Heaven , but we run away , before we can have our Answer . VVhereas we should be both earnest in the suit , and tarry Gods leisure for the grant . For it is the fervent prayer of a righteous man , that availes much with God. Jam. 5. 16. VVhen we pray , and that instantly , then will he hear our voice . Ps. 55. 17. VVhen we have waited patiently , then will he encline to us , and heare our calling . Psal. 40. 1. He loves the prayer of such a one as Epaphras , that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Wrastle with God ( as Jacob did ) and be hearty and fervent in prayer . ( As the great Apostle gives honourable testimony of Epaphras . ) He takes delight in such as , when they pray , will mind who they speake to , and consider what happinesse , and content it would be , to obtaine their humble request at the heavenly Throne of Mercy : and therefore in all the time of their devotion they will [ hoc agere ] be truly affected , and diligently intent , and vigilant , in their perseverance Ephes. 6. 18 Col. 4. 2. ( which Saint Paul calls ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He would willingly listen to one , that would sometime pray for himselfe , as Christ prayed for us , with strong cries and teares , Hebr. 5. 7. Remembring how Importunity prevailed with the unjust Judge ( in the Parable of our Saviour ) and how it may prevaile for them that will give God no rest , till he vouchsafe to answer them . Such were holy David's prayers wont to be , set forth in the sight of God , as the incense . Ps : 14. 2. ( like frankincense laid upon hot coales . ) So should ours be ( as if our hearts , as well as our tongues , were touched with a coale from the Altar ) mounting upward with that fervour , attention , and devotion which carries our ●…houghts from earth , and presents us , as it were , for that time , before the Throne of God's Royall Majesty in Heaven . Now they will more happily and easily compasse this fervency , and intention of spirit , that are able to follow Saint Peter's advise , to joyne Sobriety , amd Watchfulnesse unto Prayer . 1 Pet. 4. 7. For Sobriety makes us fit to watch : and if we bring not a hearty vigilant prayer , we may pull a curse upon our selves , rather then a blessing . We cannot but thinke so , if we consider , that Prayer is one of the chiefest Services , that we performe to God : and therefore we must not think , that God will indure to have that done coldly , and lazily , and carelesly . Prayer gives us accesse unto the Throne of God , and leave to speake , and hope to have Audience before his Divine Majesty . Therefore should we study to offer it up , attended with those graces and virtues ; and ushered in with that preparation , that may put us in further hope of Acceptance , after we are heard . In that regard , the holy Saints of God , in all ages , being to commence some speciall suit unto God , have not been unwilling , many times , to prepare themselves with Fasting , and lay hold of all other good helps , whereby they might come as well fitted as they may be , for a businesse of so high consequence , as that of Prayer . XIII . The close of this Meditation , with a returne to the time . ANd now , having given a view of most of those helps ( to conclude this Meditation ) I will only adde , that some advantage to Prayer may be drawne from the very Time , which brought us into this discourse . Of all other , the Morning is the fittest time for Prayer . While we are more fresh , fasting , and sober : while our best thoughts , affections , vigilance , intention , and fervor ( not yet taken off , or abated with worldly affaires ) are the more ready to attend our Prayers . Therefore let us use the more care , not to let that time of our Devotions be passed over , but as it should be . And ( both then , and ever ) Let us not presume to pray without some serious preparation , or some praevious ejaculation , sent before , to that purpose . For , we had better spend lesse time in Prayer , then rashly , and unpreparedly adventure upon such a worke too soon . Preparatory Ejaculations , fit to be used , when we compose our selves to Prayer . OLord , all hearts , and all things else , are naked , and manifest in thy sight , H●…b . 4. 13. and all at thy disposall . O Cleanse the thoughts of my Heart by the inspiration of thy holy Spirit , and make it fit for Prayer , and other holy Duties . Graft in it , with the hatr●…d of Sinne , the love of thy holy namt . Give me that Faith , that may conduct my selfe : and that Charity , that may take others along with mee , to the Throne of thy grace . Teach my Heart the Reverence , due to thy Divine Majesty , in the presenting of my humble Petitions . Make my servent and vigilant Prayer , truly expressive of the value of that which I came to begge ; conformable to thy holy will , and in the name and mediation of our Lord and Saviour Jesus Christ. [ This is enough to be spoken of Prayer in generall , in reference to our present purpose . From this Digression we will now returne to our particular Morning-Devotions ] For which we learne of our Mother-Church ( by what she doth in publick Prayer ) to begin our private Addresses then too , with a form of confession which is to begin with our pardon , and peace first humbly begged from Almighty God. I shall therefore commend unto you , first a Confession and Prayer , used by Bishop Andrewes , then another used by Archb. Laud. XIV . Confessio cum Precatione . ALmighty God , and most mercifull Father [ all-mercifull , and Mercy it self ] I have [ wi●…tingly and willingly ] run from thy wayes : erred , and strayed from them , more like an untamed heifer , and wild asse , then a lost and wandring sheep . I have followed too much [ or rather altogether ] the absurd devices , and brutish desires of my own heart . I have not only offended against , but even been offended at thy holy Laws [ thy most holy Laws ] I have left undone [ nay not done all ] those things , which I ought to have done : & I have done [ done nothing else but ] those things , which I ought not to have done . And there is no health [ nor hope of health ] in me . But thou , O Lord , have mercy upon me miserable [ most miserable ] sinner [ the greatest of sinners , and the most unthankefull for so great grace , as hath been offered to me . Spare me , and all them , O God , which confesse their faults . Restore thou them that be penitent : that desire to be penitent : that wish they were so : that feare they are not enough : that are sorry they are not more penitent ] for this is according to thy promises , [ thy most gracious , most sweet promises ] declared unto mankind in Christ Jesu our Lord [ that invites all , and promiseth to refresh all , that feel the weight , and ●…urden of their sins , and come to Him for ease . Grant therefore , O most mercifull Father , ●…or his sake , [ who is our Redeemer , Advocate , Author and Finisher of our Faith : Propitiation , Righteousness , and Justification ] that I and all penitents , may ever hereafter live a Godly , Righteous , and Sober life . Grant that we may do this , to the glory of thy Holy Name , and the Salvation of our own Soules . Amen . Pro Remissione Peccatorum . O Eternall God , and most Mercifull Father . Pardon , I beseech Thee , all the Sins , Omissions , Commissions , Thoughts , Words , and Deeds , by which I have provoked Thee ●…o anger , from the time of my birth to this present moment : that no one , nor all of my ●…ins together , may ever be able to cry oft●…er , or lowder in thine eares for vengeance , ●…hen the cry of my Prayers may ascend up to Thee for Mercy , and forgivenesse , and ob●…ain what they sue for . Particularly , I humbly ●…eseech Thee , forgive unto me my greater , and ●…ore clamorous Sins . Such as are — O Lord , ●…gainst Heaven , and against Thee have I ●…nned , and committed foul transgressions 〈◊〉 Thy sight . But , I beseech Thee , wipe ●…em all out of the Booke of Thy Remembrance , through Jesus Christ , our Lord an●… onely Saviour . Amen . To these if you will adde a Penitentia●… Psalme . There are seaven of them that is , th●… 6. 32. 38. 51. 102. 130. 143. They will 〈◊〉 very well , one for every severall Day of th●… Weeke . And they may help on the Worke 〈◊〉 our Repentance : if we will so often use th●… words of those pious Men ( that made them with their spirit . And all the helps in tha●… worke are as necessary , as they will be advan●… tageous . For , We are charged often , and seriously to re●…member how we have provoked the Lor●… our God to wrath more then once . Deu. 9 7 , 8●… And the Lord our God is a consuming fire●… and a jealous God. Deut : 4. 24. Therefor●… humble thy selfe greatly . For the vengean●… of the ungodly is Fire and Wormes . Ecclus. 7●… 17. And if the righteous scarcely be saved where will the ungodly , and sinner appeare 1 Pet : 4. 18. The Meditation of these places of hol●… Writ , were enough to fright the Impeniten●… and make them long to be better acquainte●… with Penitentiall Psalmes . Then may they heare more comfortabl●… words . For , If wee confesse our fins , God is faithfu●… and just to forgive us our sins . 1 Joh. 1. 9. No●… is not the voice of the Gospell only . Solomon could put us in that hope , long before th●… Gospel was sully revealed . He that covereth his sins , shall not prosper , but whoso confesseth , and forsaketh them , shall have mercy . Prov. 28. 13. And others before him , have said the like . It was God's mercy ever of old . Hos. 14. 2 , 3 , 4. Hos. 6. 1 , 2. But we must lay hold on it , while it is called to day . Hebr. 3. 13 , 15. There is a long night coming , when nothing can be done . John. 9. 4. And there is no relying , or boasting of the little day of our life . Prov. 27. 1. We know not how soon the Sun may set for ever upon us , and we be conveyed , out of the way , into our everlasting House . Eccles 12. 5. Therefore let us not put off from Day to Day , to turne to the Lord. For suddainly his wrath may breake forth , and in our security we may be destroyed , and so perish in the day of Vengeance . Ecclus 5. 7. But God is never so ready to punish , as he is to pardon . The Royall Prophet that had experience of that mercy , tells us , that when but he resolved to confes his transgressions unto the Lord , the Lord forgave the iniquity of his Sin. Psal. 32. 5. And ( if we would have it confirmed by the Evangelicall Prophet ) he could tell us , God is so mercifull , that upon our resolution ) before we call , he will answer ; and while we are yet speaking , He will heare . Isay 65. 24. How then can they think to escape , that neglect so great Salvation ? Hebr. 2. 3. After this so needfull , and gainfull a Service of Confession : As our Church doth , so we should do well to addresse our selves to another Confession , that of Praise , and Thanksgiving . In imitation of the Invitatory Psalme , and the Te Deum , and the like Hymnes in publicke : we should have somewhat ready , for that purpose , in private . Such as what now followes . XV. A Morning Devotion framed according to St Basil's direction ( Constitut. Monast. c. 1 ) and the rare Patterne of the sweet Singer of Israel ( in many Psalmes . ) PRaise the Lord , O my Soul ! While I live will I praise the Lord : yea as long as I have any being , will I sing praises unto my God. Psal. 146. 1. As long as I live , will I magnify him on this manner , and lift up my hands in his Name . Ps. 63. 5. Every day will I give thanks unto Him , and praise his Name for ever and ever . Ps. 145. 2. Every day ( with all readines , and thankfulnes of heart ) I will worship and fall down , and kneel before the Lord , my God , my Maker . Psal. 95. 6. By whom I was fearfully , and wonderfully made . Psal. 139 13 , 14. My soul cannot but be affected with that curious workmanship , even to astonishment , and amazement . To consider , how there is not the least bone , or member in my body , but tooke along with it an apparent stamp , and impression of Divine Power and Wisdome . While my whole Body , ( to say nothing of the rate Faculties of the Soule ) was so cunningly and secretly wrought , and embroidered with veines , sinewes , arteries , and other incomparable varieties of necessary parts , that , as they were first framed , and molded secretly in my Mothers wombe , so they are not now , all of them , exposed to the view of every eye , but show themselves onely by the use , that is made of them . Such are the wonders of my Creation . How shall I then be able to expresse , or conceive , how mercifully , and freely I was redeemed with a costly and mighty salvation . 1 Cor : 6. 20. Luc : 1. 69. and by no lesse Providence , and Goodnes , miraculously preserved ( in fad and perilous times ) unto this day . Therefore shall the first Fruits of every Day be H●…s , and the first opening of my mouth , the serving , and blessing of his holy Name . My hearty Prayers and Praises shall come daily before Him , like the Incense , Psal. 141. 2. ascen ding upward , and seasoning , and sweetening my thoughts here , for the whole day . In this manner , and for ever , Praise the Lord , O my Soule , and all that is within mee praise his holy Name . Praise the Lord , O my Soule , and forget not all his Benefits . Ps : 103. 1. &c. Which forgiveth all thy sinnes ( thy great sinnes ) and healeth all thy Infirmities , ( thy manifold infirmities . ) Which satisfieth thy Body , and Soule with variety of good things : and , so often , after a sweet , and quiet sleep , reneweth thy strength in the Morning , and returneth thee to thy Friends , and thy own imployments , Young , and lusty as an Eagle v. 5. that appeares in her fresh plumes , vigorous and youthfull againe . For this shall my mouth , every morning , be filled with thy praise , O Lord : and my Soule make her boast of Thee , Ps. 34. 2 , 3. For this I will remember Thee in my Bed , and when I awake . Ps. 71. 7. And upon all opportunities , sing of thy Honour , and Glory , all the day long . So shall my Soule be more , and more satisfied as it were with marrow and fatnes , while I thus endeavour to praise Thee , with joyfull lips . Ps 63. 5. Here we may tender a particular recognition of some speciall mercy , and favour , showed to us , or ours . After which we may take others into our Confession of Praise . ] And O that all others might joyn with me in the close of my thankful acknowledgments . O that they would praise the Lord with me and let us magnify his Name together . ( Psal ' 34. 3. ) Though not in the same place , yet with the same heart and affection , bearing a part in the Angels , and our Churches Hymne . Glory be to God on high , and in earth Peace , good will towards men . We praise Thee , O God , we blesse Thee , we worship Thee . We laud , and magnifie thy glorious name , evermore praising Thee , and saying , Holy , Holy , Holy , Lord God of Hosts . Heaven and Earth are full of thy glory . Glory be to Thee , O Lord most high . O that men would thus praise the Lord for his goodnesse , and declare the wonders that he doth for the children of men . That they would offer unto him the sacrifice of Thanksgiving , and tell out all his works with gladnesse . Ps. 107. 21 , 22. O that we could thus every where , every morning renew our thanks unto thee , O Lord , for all thy spiritual , and temporal Blessings . For all thy mercies , in all times of secret or apparent danger . More particularly for that mercy that hath watcht over us this night past , and continued our life to another day . Many in that time ( no doubt ) have been cited to thy Tribunal . Blessed be thy long sufferance , that doth still patiently invite , and expect us to Repentance , and a lively Faith in Thee . Rom. 2. 4. 2 Pet. 3. 15. Inlarge thy mercy , O Lord , to us all : and give us all grace , carefully to steward our time , as a precious talent . To that end , teach us every day to deny our selves , to submit our wills to thy blessed will : and in all the changes and troubles of this mortal life , to cast the anchor of our hope sure upon Thee , through Jesus Christ our Lord. Amen . After such a form of Confession , and thanksgiving , we may , ( when we have more liberty of Retirement ) adde to these , or the like Meditations , these that follow , XVI . Some places of Scripture , that may afford us matter of Meditation , fit to prepare us for the works of our Calling . IN the morning sow thy seed , and in the evening let not thy hand rest ; for thou knowest not whether shall prosper this or that . Eccles . 116. If thou wilt not labour , why dost thou cumber the ground ? Luc. 13. 7 It is good that thou shouldest take hold of this : yea also from this withdraw not thy hand . Eccles. 7. 18. VVhatsoever thy hand finds to do , do it with all thy might . For there is no work , nor devise , nor knowledg , nor wisdom in the grave whither thou goest . Eccles. 9. 10. As we have therefore opportunity , let us do good unto all men , especially to those of the Houshold of Faith. Gal. 6. 10. Let us be stedfast , immoveable , alwaies abounding in the work of the Lord ; for as much as we know , that our labour is not in vain in the Lord. 1 Cor 15 58. And let us not shift off our well-doing with the uncertain hope of a more convenient time ; ( as Felix did the hearing of the blessed Apostle , Act. 24. 25. ) Behold now is the accepted time , now is the day of salvation . 2 Cor. 6. 2. But we know not what a Day may bring forth . There is no boasting of to morrow . Pnov . 27. 1. To day , if you will hear his voice while it is called [ to day . ] Ps. 958. Heb. 3. 13. The Night is coming on , when no man will be able to work . Joh. 94. For , this is the last time . 1 Joh. 2. 18. God works no miracles among the dead , nor shall the dead rise up again to praise him . Ps. 88. 10. Remember the Dayes of darknes shall be many . Eccles. 11. 8. And when the Tree falls , whether it be toward the South , or toward the North , in what place soever it falleth , there it lies . v. 3. Be strong therefore , and let not your hands be weak : for your work shall be rewarded . 2 Chr. 15. 7. VVhatsoever good thing any man doth , the same shall he receive recompense for , of the Lord. Eph. 6. 8. in good measure , pressed down , shaken together , and running over . Luc. 6. 38. Our former Meditations will take the deeper impression , if ( at our best leisure ) we will take a view not of our Duty onely , but of our Frailty too , and our uncertain abode in this world : which I shall now endeavour to lay open , and clear to every eye , by such several degrees , as will make the best discovery . XVII . Our daily Duty , and the short Time allotted to us . THe dayes of man are like the dayes of a Hireling , that is , all to be spent in labour . Job . 7. 1. ( He that hath no greater businesse may please to stay with me a while , and hear how this time should be spent . ) Man shall go out unto his work untill the Evening . Ps. 103. To his ( work , ) that is , to such a work as befits him , and agrees with the functions of a Reasonable Soul of a Christian , &c. ) To the ( Evening , ) that is , to the period of his Life . So to make it [ opus diei in die n●…stro , ] a Dayes work in the compasse of our Day . For in God's Arithmetick , our Life is usually reckoned by Dayes . The Dayes of Adam , Seth , Enos . Gen. 5. The dayes of my pilgrimage , saith old Jacob , are few and evil . Gen. 47. In the dayes of Josiah , Solomon , Herod the King , &c. 1 Reg. 10. All reckoned by Dayes . ( Our Nights slide away insensibly . It is well , if our Dayes are worth the reckoning . ) Or rather , our whole life is but one Day . In which Day of our Life ( as in all other Dayes ) there are distinct seasons , wherein we may apprehend opportunities for any work ; and we cannot do it but onely in them . For who can deter the cool of the Morning to some remoter part of the day ? who can anticipate the heat of the Noon , and take it in the Morning ? So it is in the Day of our Life . The strength of Youth must be used in the Spring , and morning of our Dayes : and the weaknes of Age must be expected when our Night comes on . Therefore in the whole course of our Day , we must learn to distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( betwixt the Day , and the Opportunity , and season of the Day ) betwixt our drousy hours , and our hours fitter for Action . Opportunity not extending it self equally to all our day , but lighting upon some parts . Which may admonish us ( that we may be some dayes the more excused ) to be the more diligent upon other Dayes . For indeed ( as our Church , in our Common Prayers , [ in Zacharie's Song ] doth every day put us in mind ) our daily task and the end of our Redemption is to serve God in Holines and Righteousnes all the dayes of our life . And this must the rather be thought on , because some mens daies are like Winter-dayes , short , and sharp : some like Summer dayes , fair , and long . And some men's daies are intermixt : but all together are but Dies . Nay , it is well if they come up to a Day . It may be they will prove but as a watch in the night , ( Ps. 90. 4. ) like a piece of a night , rather then a whole day ; ) or ( if a day ) but dies palmaris . David thought his to be such , tbat he could span them , ( Ps. 39. 6. ) measure them at his fingers ends : and so may we . Nature hath imprinted the memory of it there , that we should never forget it . For the fingers are longer and longer , to the top of the Middle . finger ( which is the highest , ) and then they go low●…r and lower , with a descent that is more suddain . And so doth our Life with a more violent , quick , and praecipitate descent , and perhaps without such degrees . Therefore they that have looked into the shortnes and misery of our life , could never find any comparison low enough . They that call it Vanity ( in the Abstract , ) when they think better upon it , will rather call it Vanity of Vanities , the Abstract of that . Eccles. 1. They that expresse it by a Day , when they find it proves not alwaies so long , will rather correct their expression by a shadow of that day , or ( if that be too much ) umbra declinata , My dayes are like a shadow declining , saith holy David . Ps. 102. 11. For ( alas ) to make our Life a whole day , is to fit the comparison to them that live to their full Age. But what if they dye in the Noon-time of their day ? what if they dye in the morn of their Age ? what if the Sun set suddainly upon them , as soon as it is up ? Jer. 15. 9. Nay , what if Death enter into the very chambers of the Womb , and cut off the thread of their life , before they see light ? Can their life be expressed by a Day ? No : a shadow , and a shadow declining is little enough for that . So soon do some bury their Day , and never restore it : so soon doth their Sun set , and never rise again , before it climbe the half ascent of Nature : and so brittle we are , all of us , like the vessels of the Potter . That Pot goes first , that gets the first blow , not that which was first made . Such be our Bodies at the best , Houses of Clay : Jsb. 4. 19. 2 Cor. 5. 1. every day mouldring away , and ready to fall . And so weak , that even Meat , and Drink , the very staffe of life , the props of this ruinou●… house , do as often prove the occasion of falling , as any thing else . But when the best course is taken , we cannot say our Life is like a Body , which though it be never so swift , may have some obstacles witho●…t , to hinder it in the speed . It is like a shadow , that cannot be stayed by any outward resistance , or any thing within us . The Sun onely it is that lends it to us , and takes it along with him in his swift motion ; though many times so sliety , that we cannot perceive it . For who seeth the shadow , as it passeth along upon the Diall ? yet stay but a while , and who cannot see that it is passed ? So it is with us , whether we move or rest , wake or sleep , take notice of it , or let it alone , our shadow still walks on , till it meet with the shadow of Death . Whence it comes to passe , many a time , that like those which are asleep in a Ship , that is beaten along with a lofty wind , we are brought into our Haven , before we ever dreamed of measuring so much as half the way . And so ( before the time we expected ) we are laid up in the Treasury of Nature , in the Dormitory of many Saints , whence there is no return to our former mansions . Those places of former acquaintance will know us no more . For when we dye , we are like water poured out , that cannot be gathered up again . 2 Sam. 14 14. When we are laid asleep in the grave , we have taken up our lodging there , as in domo aeternâ . Eccles. 12. 5. No thought of removing while the world continues . XVIII . A view of our frailty , taken from the consideration of our first Materials . THat what we have said of the Duty , and Hazard of every Day , may take the deeper impression , somewhat may be added concerning our first Principles , in the Day of our Creation . Of all the Elements , God then made choice of the Earth to be our matter : and , of all sorts of Earth , He derived Man , and his Name too , from the basest , slimy , contemptible part of the Earth . That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which gives the name to Adam , or Man. The Aegyptian darknes had light enough , to discover this truth unto us . For , hence it was , that in their Natalitia , they had a custome to make them a Posie of Herbes , and those stinking herbes , such as grow in their fenny , and foggy places : to show the Affinity we have with Mire and Clay , the morish , and baser parts of the Earth , from whence we begin the top of our Pedegree . The Earth is a Principle low enough , and base enough : but we must goe lower . Man that is borne of a woman falls short of what Adam borrowed of the Earth . The horror of that is not fit to be uttered . Nor can I thinke of speaking so little , but that it may quickly seem to be too much . Such is the Mold wherein we are cast , that come after Adam . And so much cause our holy Mother , the Church hath to direct us ( in our Te Deum ) every day to give humble thankes to our Blessed Saviour , that for our sakes , he would not abhorre even the Virgin 's wombe . Man either wayes considered , in his Originall ( from the Earth , or from a Woman ) is a subject too meane , to detaine us any longer . We will rather looke a while upon the Misery that waits upon him , which had so fearfull a beginning , as may presage no rare sequel of his story , while he is in this House of Clay , this foule Prison , and stinking Sepulchre of the body . In the view of this Misery , first we may look upon the shortnes of Man's time here . So short it proves to many , that they never come alive into the world . For , the Mother , or the Midwife is ( now and then ) a Man-slayer in the birth . And the question being but of a weake vessell ( of the mother I meane , as well as of the child ) that which is borne must sometimes be hindred from being borne alive : lest she that promiseth a Birth , and Life to another , make way for her owne funerall . A child , that hath but a weake thread of life to hold by , when he is delivered of his Mother . For that is to him as dangerous an escape , as she hath , in being delivered of him . After this hazard , is he likely to hold out , that is thus born of a woman ? For , we say , the woman is the surer side . Then is he marked out for an issue of the weake●… vessell . And so ( when he is newly born ) he is presented to the world more naked , infirm , ignorant , and destitute of help then any other creature . He 's born with a faculty of nothing but weeping . Wherein he showes enough of the woman . But , for any other ability , there is no Creature , but goes beyond him in his birth . Which I speak not of living , and sensible creatures only . For , the very trees ( that have a far inferior degree of life ) have better clothed , and armed their young issue , that proceed from them , against all injuries , then any woman ever will set out one , that is born of her . It is no wonder , if all children come into the world crying , that have so much reason to complain of their sad condition . And yet ( would you think it ? ) We can quickly forget our Principles , and as soon as we are grown up , be as brisk , and jolly , and proud , and busie in the world , as though we were born like the stoutest of all Creatures , and could not with the fillip of an ague , and the blast of 100 diseases , be turned again to our womanish weaknes , and ( which is further ) into the very earth too , from whence the choicest peice of manhood was taken . So soon are we turned from man to woman , from woman to earth , and so all our thoughts perish . This is our case , if we live long enough to see it . But ( as God would have it ) most of us come short of this experiment of our frailty ; our short li●…e will not reach up to it . The Royal Prophet reckons the term of our life 70 years : and how few come up to that ? Or if they do ; would you but abstract so many years spent in our infancy , and ignorance ; so many in the wild disorders of Youth ; so many in the sicknes , weaknes , and necessities of Age. Then so many ni●…hts in sleep , so many dayes in visits , and complements , and recreations , and somewhat worse : Then could you but see what is left , and compare that with Eternity , you would say , I have spent too much time , to shew how little our life can challenge . And how uncertain is that little ? it fades away insensibly , when it presents it self to us in the greatest show and perfection . In the middest of all our sweets , it is ever spending and drawing to a period . In our sleep , and other our best wayes of rest , and content , we consume away , and hasten to our graves , never continuing in the same state . One Month , one year , one Age of our life , ever thrusting on another . One change producing an other in every part of our Age , till ( before we expect it , for the most part ) we are suddainly brought to our End. Either by some poison , that lies hid in our delight , and never discovers it self till it is too late : or by some accident , that we could not forefee●… or , at least , by the hasty ripenesse of our Age , that sometimes makes us fall off from the tree of life , before we have well informed our selves how to live . VVhile our time is spending so fast , we should take speedy care of our eternal state hereafter : while our life here is running away , we should be the more vigilant over that heavenly race , that is set before us : To that purpose , casting off such impediments as may hinder us in that course , and acquainting our selves with the meanes , that may advance our security of a better life . XIX . The fulnes of our misery amplified by way of Instance . WE have found the terme of our life to have so much of Nothing , that a Day , or a short time is too large an expression : now you may see , it is filled with so much variety of Misery , that we shall not be able to expresse it to the full . It is no small part of our misery , though our h●…arts are so inlarged , & insatiable in the desire of seeming good things , so that the whole world is not able to fill one heart : yet on the contrary , if they come to be filled with misery , a little of that ( if they be not carefully looked to ) will so choke them up , and oppresse them , that they will be ready to break . And this fulnes discovers it self in trifles . How is Haman out of all patience , if Mordecai do not shew him some respect ? Esth. 5. 11. Neither the glory of his riches , nor the multitude of his children , nor the favour of the King , nor any thing would availe him , so long as Mordecai the Jew did no reverence to him . In the height of his felicity , the want of a poor Ceremony made him think of no other way to appease his wrath , then by sacrificing the whole Nation of the Jewes to his fury . But what speak I of infolent ambitious Haman ? VVe may see the like in a Holy Prophet , but subject to those infirmities that we are . How is the Prophet Jonas fully vexed , if he do but want his gourd , when the Sun began to convey a little more then ordinary heat ? In that onely misery ( if it deserve the name ) he is so full of it , that it runs out at his mouth . And when God asked him , if he did well to be angry for the Gourd , he gives him this strange Answer , that he did well to be angry unto d●…ath . As it was in proud Haman , and angry Jonas , so it is in most of us . The losse of one expected Pleasure , or Profit , or Dignity will set us in a pett , and make us forget our selves , and our best wayes of solace . It were an infinite labour to run over all the Instances in this kind , to shew that we have hardly any one kind of misery , but is able to fill and burst the little heart of man. For the meer fancy , and deluded apprehension of a danger , that perhaps will never come ; yes , and of a danger past , hath power enough to lay wast the poor heart of man. And if we escape those , and the hazardous mistakes , that Fancy ( in dreams , or otherwise ) presents , like bugbears , to affright us into nothing : we are not then secure . So many reall troubles may come from any thing that is near us , or about us . There is not one member of the Body but may ( we know not how soon ) be attended with such pain , as may seem a piece of Hell upon Earth , and make us think the rest and quiet of the body in a stinking grave , to be a Happines , not unworthy of our Ambition . So intolerable it is to indure the pain , and perhaps no less intolerable to indure the remedy . But what speak I of diseases ? there are a thousand other wayes to adde more measure to the fulnes of our misery , and make the stoutest of men an instance of frailty . A little poison can swell him into Death . A little pin can make way for his life to run out at . A little superfluous heat can render him ( in a few dayes ) key-cold . And the very look of a venemous eye can blast him into nothing . Hunger can eat him up . Thirst can dry him into a very Skeleton . His own food that should pres●…rve his life , can breed the matter of his Death . So weak a Castle is the Heart possessed of in this house of clay , which is full of holes to let in sorrow , diseases , and death , and hath as many passages , whereat Life and Comfort can take the wing , and fly away . And yet can we ( that know all this ) busie our selves in building strange Castles in the Air. VVe can triumph in the Cobwebs of our own conceits , till death blow them away with our own breath . VVe can spend our short miserable life in catching flies , or what is more vain . And if misery come not fast enough upon us , we can invite and purchase it at our own cost . For what do we else , when we tempt it in by the eye , and make our own fears , loves , and Jealousies , the betrayers of our own strength . When we swallow it down in the tast , and buy our sharpest pains , with the shortest pleasure . When we suck it in at the other senses , and make our selves senseles by the organ of sense . When our wild apprehensions expose us to scorn , and contempt , if not to the danger of Schism , and Heresy , or what else may proceed from the rash and disordered notions of the weak brain of man. When we make our selves sick of the Epidemical diseases of self-discontent , and the desire of change , though ( a thousand to one ) for that which is far worse . We can pick misery out of others seeming Felicity , and like all but what we have ●…ot . And , when we have got what we long●…d for , we can long as much to be rid of that 〈◊〉 exchange for a new Vanity of another , ●…ame . Thus we tire our selves out of one ●…ish into another , and through severall Em●…loyments , run our selves out of breath . As if ●…ur short miserable life had not shortnes , and ●…isery enough of it selfe : but we must catch ●…t all meanes , and devises , that may shorten the ●…ne , and fill up the other . If all that we have hitherto said be not e●…ough to fill the bosome with excesse of mise●…y , there is nothing about us , but is able to ●…rompt our memories with the sad accesses that ●…re often made to all the former dangers , by ●…ome heavy and disastrous event . The Earth we tread on , hath often deceived ●…er inhabitants , and devoured whole Cities on 〈◊〉 suddain , The Air we live by , hath often infected ●…hole whole Countries , anf made the most ●…opulous places a solitary wildernes . Fire and Water ( that we refresh our selves ●…ithall ) have been the unexpected destructi●…n , and ruine of many healthy bodies , and ●…ourishing states . The like may be said of other Creatures , ●…at ( some time or other ) seem to conspire ●…gainst us . But from no Creature do we suf●…er more , then we do from those of our own ●…ind . Man's greatest ●…isery is to fall into the hands of man. Homo homini Daemon . Nature hath not armed any one Creature with such shrewd weapons to fight against men●… as we have invented engines , and stratagems and malititious devises , to make away one another , by whole troupes . And yet , forsooth , Man is he , that is naturally Animal politicum , a lover of society Man is he that Nature brings forth unarmed as if she intended him for Peace , and Charity . How many of us then are very unnatural For , we find it too true , there is no such cruelty as the cruelty of one man to another No such variance as that between man , and ma●… : between brother , and brother . Nay , I may come nearer . No such variance , no such civil wars , 〈◊〉 those which we have within our selves . 〈◊〉 own Affections , and Reason are at the greate●… oddes . The Body and Soul are not so united but that their dissentions are as great 〈◊〉 any . Therefore no wonder . if we are often aff●…cted , and vext with other men : with our be●… friends , and kindred . For , we seldome continue long in peace , and good termes with ou●…selves . And which of us is not conscious of som●… bitter conflicts , that we have had with ou●… own passions ) if we be not ruled by them which is far worse ) To say nothing of the cruel whippes , and lashes that some have had from their own , conscience too . This is the top of all the misery , that can fall upon man. Hardly can we adde any thing to this fulnes . Put altogether , & you will say , we have heard enough , in confirmation of this truth : though only by way of Instance and Induction . Where the very reckoning up of the Particulars is able to tire and convince us , and make us willing to be freed from any further proof . XX. The close and fruit of the former Meditations . I Hope the pious and heedfull Reader will find out sometime , seriously to weigh the former Advertisements : which are fit and proper Motives , not onely to humble us , but to weane us from too much love of a short and miserable life : and from doting upon wealth and honour , which may leave us , or we them , we know not soone . For , our life is so uncertaine , that ( in our greatest strength , and hope ) it is but a puff of breath in our nostrels , that puts a difference between our estate and the estate of the dead . And againe ( in this little uncertaine time ) so full of trouble , that every particular Day hath his full measure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sufficient to the day is the evill thereof , saith our blessed Saviour himself . Mat : 6. 34. And , if that move us not , yet remember , that , while we procrastinate , and spin out the time ( that spends so fast , of it self ) Vengeance and Damnation do not sleep . 2 Pet. 2. 3. While we go on securely , live as we list , and rant it : we know not who sets all upon the score . Therefore let us not defer our amendment , and reconcilement to God , and our selves . Let us quickly make sure for those Cordials , and Supports , that will stand us in most stead , when the cup of our Affliction is fullest , and the tide of our miseries begin to overflow . And withall , Let the short continuance of us , and our misery here , teach us not only to be the more patient ( our short sufferings working an eternal weight of Glory ) but the more valiant too , and the more desirous of employment wherein to expresse our selves . In other cases , the more the hazard is , the more we rouse up , and are pleased with the fair occasions , that we have to show our Valour . Optat Aprum , aut fulvum descendere monte leonem , i e. the love of our credit will make us slight all danger . But in all cases , we take good encouragement from the thought of the reward . And why should we not here ? For , If shortnes of time , and fulnes of misery cannot awake us , this , I hope , will ; that they which live well , shall have them both answered with length of time , and fulnes of joy , in the presence of God , where there are pleasures for evermore . I intend to say more of that fulnes , but first I will conclude what hath been said , with this Morning prayer following , that may help to prepare us for the busines of the day . A Morning Prayer IN all that we shall do this day , prosper thou , O Lord , the work of our hands , O prosper thou our handy-work . Ps. 90. 17. In all that we shall think or say , let the words of our mouth , and the Meditations of our heart be such , as may be ever acceptable in thy sight , O Lord , our strength , and our Redeemer , ( Ps. 19. 14. ) that thou maist for ever vouchsafe to be with us both in life and death . Wherein ( for the short time of our life here ) give us grace so to behave our selves , as in thy presence : fearing nothing so much as thy displeasure ; hating , and sorrowing for nothing so much as our sins ; loving and joying in nothing so much as in Thee , and thy glory . And for the time of our Death , wee beseech thee in thy good providence , and mercy , so to order it , that we be not found either unprovided , or unwilling to depart , in that kind of Death , and by that means which thou shalt appoint . But so to be ever affected in Faith , and Love , as they that long to be delivered from this body of sin , into the glorious liberty of the Sons of God. In this Hope we rest , and into thy blessed Protection and mercy this day , we commend our souls and bodies : Beseeching thee so to sanctifie and direct us in the wayes of thy Laws , and in the works of thy Commandements ; and to give thine Angels such charge over us , that through thy most mighty Protection , both here , and ever , we may be preserved in body and soul to serve thee , the onely true God , through Jesus Christ our Lord. Amen . XXI . The Fulnes of misery here , answered with the best Fulnes hereafter . IN the close of the last Meditation , I promised to say somewhat of a better fulnes , ( that we might not be too much dejected by the fulnes of our misery ) and now I shall do it . There is a happy fulnes proposed to our desires , and endeavours , if we will labour to be in the number of those , that have no inordinate appetite to the things of this life ; but rather arden●…ly desire , and long for an extraordinary pitch of a holie and virtuous life . Never counting our selves to have apprehended , nor looking back to those which are behind us , but pressing forward towards the Mark , that is set before us , which is the way and means to the price of eternal glory . Phil. 3. 12 , 13. To such our Saviour's promise is thus delivered with his blessing , Blessed are they that hunger and thirst after Righteousnes , for they shall be filled , or satisfied . Mat. 5. 6. But wherewithall ? with so much , as cannot be fully expressed to our dull capacities . Therefore it is left indefinite , being far above our language , or desire . This Fulnes , and satisfaction may seem to be the perfect expletion of all the natural desires of the soul , and body , and person of man , with their own proper Objects , as far as he is capable . 1. The Soul. In the Understanding , with Truth it self : In the Will , with Goodnes it self . 2. The Body : 1. with Life , in the true land of the living . 2. With health and chearfulnes , where all tears will plainly appear to be wiped away , and all maladies cured . 3. With Beauty : where our Bodies shall be like to our Saviour's glorious body , ( Phil. 3. 21. ) in some conformity to his now most glorious estate . 3. The whole Person . 1. With glory and honour , which we earnestly expect , and wait for ( St. Paul's word is most Emphatical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) 2. With the best society and conversation . Innumerable company of Angels , 10000 times ten thousand ministring Spirits : and with them the glorious company of Apostles , Prophets , Martyrs , Confessors , Virgins , and other Saints that make up one quire , to sing Hallelujahs in Heaven . 3. With such union with God , as we are capable of . For , nothing else will satisfie the little triangle of the heart of Man , but the Trinity it self . Nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( all sufficient ) is our objectum adaequatum . The height of [ saturabuntur ] must rest upon that . Who can fully expresse these things ? But we are to be excused , if we endeavour to expresse what we can . For there is a blessed hunger , and thirst after the knowledge of them . Who is not delighted to heare ? that ( howsoever we are here dispersed , and persecuted ) we shall be hereafter as Fellow-Citizens , in the same heavenly Jerusalem : Hebr. 13. 14. Hebr. 11. 10. as we are already Fellow-Citizens of a lower Jerusalem , which is the Christian Church , built upon the Foundation of the Apostles , and Prophets , Jesus Christ Himself being the head corner-stone . Ephes. 2. 19. 20. We shall be Fellow-Servants in the same glorious Family of the King of Glory : as we are already Fellow-servants of the same Houshold of Faith. Gal 9. 10. Ephes. 2. 19 We shall be as Children of the same Heavenly Father , not only in filiall Love , and Obedience , but also in the fruition of an eternal Inheritance . Hebr. 9. 15. We shall be as the Spouse of Christ. The Prophets speak of him , as of our Lord , and Husband , Isai. 54 5. and St Paul makes mention of it , as of a great Mysterie . Ephes. 5. 32. It began in our Saviour's assuming our Nature , and it will be consummate at the great marriage Supper of the Lamb : when we see his new Bride , prepared , and adorned for her Husband . Rev. 197. & 21. 2. We shall all be members of the same mysticall body , whereof Christ is the head . And the Holy Spirit will diffuse Himself into every mystical member , making us all of one Spirit . Not by way of Éssence , and Information , but by way of Inhabitance , and Participation . In this divine Union to the Understanding , we shall know God fully , not extinsively , but diffusively . As we see the Sea , distinctly from all other bodies , and know it to be the Sea , and see what the largenes of the Object will suffer . In this Union to the Will , we shall be filled with the love of God , and find a divine influence of his favour . Hence are those strange expressions in the holy Scripture , wherein we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of Christ , Hebr. 3. 14. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partakers of the Holy Gh●…st , Hebr. 64 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partakers of the Divine Nature . 2 Pet. 1. 4. Which one would think enough , to expresse the fulnes of our Felicity . All this Fulnes , and Satisfaction cannot but strike a lustre upon the whole Person ; upon our very dark bodies : as the splendor of the Sun doth upon the dark body of the Moon . But if any man doubt , how a spirituall Substance ( if I may so speak ) can thus sparkle , and be visible in the Body . Let him remember , how the life of the Body can clear the looks of that : when it is powerful within , and the Heart well pleased . Let him consider how a little glimpse of the divine Vision , dressed the whole countenance of suffering Steven , so that his face became as the face of an Angel. Let him conceive , how the sight of his new-born Saviour carried the heart of old Simeon into such an exstasie , that the earth could hold him no longer , he was presently come to his [ Nunc dimittis . ] What should I strive to say more of this fulnes , and satiety , which hath a veile drawn before it , and cannot be clearly discovered ? The Devil might undertake ( at a venter ) to show the glory of all the world in a Mountain , and in a Moment , but there is no Mountain high enough , no Time long enough to show us the fulnes of this Joy , and Glory . God hath purposely concealed it , that we might rather love Him for Himself , then be ravished with the powerful love of any reward . Therefore if I had the tongue of Men , and Angels , my words would be but like Counters , that must stand for a greater Summe . For there is no fulnes like this , and yet there is nothing but may be more fully expressed . I wish we may all know it , by the happy fruition hereafter , that we may see it a Fulnes both without defect , and without end . In the mean time we may chear up our selves with the speculation of it , and sing with the Psalmist , In thy presence , O Lord , is fulnes of joy , and at thy right hand are pleasures for evermore . Ps. 16. 12. XXII . The same Happines expressed under the promise of the Vision of God. ALL the Happines that we have named , or that can be named by any farther enlargment , may be epitomized in two words , Visio Dei. So much there is in that , though hardly to be uttered , or conceived by mortal men . But it is reducible to these two branches of Felicity . 1. The happines that we are here capable of ( by the eye of Faith ) in heavenly Contemplations . 2. The Eternal Happines , whereof we shall participate hereafter , in the full fruition of the Deity . These two wayes onely it may be conceived , arcording to the two several states of a Christian , here in Grace , and hereafter in Glory . 1 That [ here ] is in holy devotions , and divine Speculations , guided by the eye of Faith. Such as we have especially at the Holy Table , and other our highest Raptures , after the exactest and best preparations of our selves , which present us pure , and holy before God. A Type of this we had in the Legal purifying and hallowing , before the entrance into the Temple , where they accounted , that they had a kind of Vision of God : as appears by those phrases of the Psalmist . Quando veniam , & apparebo ante faciem Dei. When shall I come to appear before the face of God ? Ps. 42. 2. Videbitur Deus Deorum in Sion : The God of Gods will be seen in Sion . Ps 84. 7. So they expressed the happines of their holy approaches to him , that dwelt between the Cherubims , where sometime appeared a lustre , that represented the Majesty of God. But , of all other , their Priests , and Prophets , the Seers of Israel , had the greatest share of this happines . Their pure Souls were more taken up with such heavenly Visions : wherein they became like pure looking-glasses , that represented so much of the pleasure of God , as the children of Israel could not have well seen , but in them . nor they themselves so well discovered , if they had not , like pure , and holy vessels , been fitted , and made capable of so high a favour . To have such an immediate divine influence upon the soul , never came to any , but upon a quiet and holy composure of themselves . 2. This is all that can be thought upon here , the other , and clearer Vision of God , is that which we expect in a better life . To see God is the Epitome and Compendium of all Happines . Our best Joyes and Delights here are but a blaze to that light and Splendor , as our greatest sorrows , and troubles here are but shadows of darknes to the horror that follows upon the loss of that sight . For , as all misery begins with shutting our o●… his presence , so all happines begins with the light of his countenance , with the Vision of God. Hence it is , that Moses longed for it , [ Let me see thy face ] David was resolved on it , Thy face , O Lord , will I seek . Shew us the light of thy countenance , and we shall be safe . And Philip said well , Ostende nobis patrem , & sufficit : Shew us the Father , and we will ask no more . Joh. 14. 8. For who can be admitted to the sight of him , and not be happy ? They that saw Moses ( that had seen God face to face ) had more glory to look on , then they were able to behold . Moses was saine to do them the favour to veile his face . They that saw but a glimpse of this glory ( in the Transfiguration ) were presently at building of Tabernacles , to stay by it , [ bonum est esse hîc . ] They that saw St. Stephens face in his Martyrdom , ( while he then looked upon Christ ) saw it shine like the face of an Angel , while the glory of Christ sparkled a little upon it . What happines do you then think it is , to see God in his glory , when they have been so affected , that have but seen them that have seen God , and not in his full glory neither ? And what a heavy doom will they hear , that shall be excluded for ever from seeing God : from seeing him in that Jerusalem above , which signifies the Vision of true peace and happines . Where all the holy Lamps of Heaven ( the blessed Spirits there ) have onely the light of Gods countenance to kindle themselves withall . Which He , out of a gracious prodigality , casts abroad among them , as the Sun doth among the stars , and that is enough to fill them all with Glory , and Content . The Vision of him being all their Felicity , as it must be ours . XXIII . The first means of attaining the former Happines . SOmewhat we have now heard of the Vision of God , as we did before of the fulnes of joy , in those termes wherein the holy Scripture is pleased to deliver them unto us : Which cannot but enlarge our hearts with earnest desire to long after them . But that is not enough toward the purchase of such Felicity . For we must not think that such a Fulnes , and the Vision of God , ( the top of all Blessings , ) will be given to wishers , and woulders . We must do somewhat that God proposeth , if we aime so high . And the sooner the better : for Death followes us faster , then we shall follow the way to our eternal Felicity . As for the Fulnes , which we named first , if we desire such Happines , ( as well we may , ) we must look back ( p. 95. ) to what our blessed Saviour prescribed as the means to it , out of Mat. 5. 6. in these words : Blessed are they that hunger and thirst after Righteousnes , for they shall be satisfied . We must so long to lead a virtuous and godly life , that our Longing may be like a hunger and thirst after a high degree of that Righteousnes : which is there ( and in many other places of holy Scripture ) a word of a large compass , extending it self over all virtues . The use of it , even in profane Authors to that purpose , is so antient , that Aristotle cites a verse for it , out of an old Poet ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In which sense the Scripture often calls him [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] a righteous or just man , that is , every way a good man , in all the course of his life . So St. Aug. and Greg. Nyssen , and Leo , and others , take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Beatitude , to be meant de generali Justitiâ , & vitae sanctimonià , which we call Evangelical Righteousnes . And for the Vision of God , ( which we named in the second place , ) if we are truly affected with the desire of that , the means to it is peremptorily set down in these words . Follow after Peace with all men , and Holines , without which no man shall see God. Heb. 12. 14. God himself hath joyned them all together ; and it is in vain for us to think of taking them asunder . Peace , and Holines cannot be parted , and without Holines no man can see God. I will bring you acquainted with them both , in the order wherein they are named , beginning first with Peace . This Peace , ( true Christian peace ) begins at home , in a peaceable setled mind . St. Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sweet composure , and temper , following upon the subjection of the sense & appetite to reason , & all the faculties of body , and soul to the will & service of God. For it dwells in a heart that is at unity within it self , and with alll other but Sin , and Sathan . A heart that is conscious of no crime , but what is washed off by repentance . And so having lost the trouble and sting of all disquiet , is easily reconciled to God , and , for his sake , to all the World. Such is this Peace , so apt to communicate it self to God , and Man. To them both . For it hath not the happy reward ( the Vision of God ) by looking toward God onely , but rather by looking upon men , and being at peace with them . Our Saviour intimates as much , where he puts pacem inter vos [ have peace among your selves ] before Deus vobiscum , [ the God of peace will be with you . ] For that implies , that we may cozen and deceive our selves in the apprehension of our peace with God , whom we have not seen , if we stand not in good termes of peace , and love with men , whom we have seen . That is the evidence of the other . And it must be Peace with all men too . For if we are at peace with them onely , that are at peace with us , what thanks have we ? Do not even Sinners the same ? But if we are ambitious of drawing near to the God of Peace , we must be at peace with our Enemies too ; and love them , as He loved , and did good to us , when wee were Enemies to him . Nay , we must not begin our addresses to him , till we have first made sure for that Peace . Whatsoever else we present before his Altar , it will never be accepted , unles we first acknowledg that love to all others , which is the first thing belonging to our Peace . The Royal Prophet hath it in plain words . Cum his qui oderunt pacem [ I was at peace with them that hate peace . Psalm . 120. 5 , 6. ] That 's durus sermo , you will say . Have we no limitation in this case ? yes : we have one in St. Paul's advise to the Romans , Si fieri potest , [ if it may be , ] and Quantum in vobis est , [ as much as in you lies ] Rom. 12. 18. For you remember the league between Peace , and Truth , when they kissed each other , as the Psalmist speaks . Ps. 85. 10. We must not forsake divine truth , to purchase our peace with men : we must not hazard our eternal peace above , to make sure for peace here below . Nor must we flatter men in their vices , and lull them asleep in sin , by that meanes to keep them in peace , and love . If their faults come in our way , when we have a fair occasion to work upon them , we may not spare them , though we study this precept of living in peace . Such and the like Cautions we may propose to our selves , in the prosecution of our peace with men : and ( with that proviso ) if we follow it with our best endeavours , we have done enough for our Peace . For it is enough for us to follow it . We cannot alwayes overtake it , and have peace as we would . To be fully possessed of peace is for the blessed Saints above . It is enough for us to do our parts , and to expect the happy success from God , the great Peace-maker . But follow it we must , we that are Christians . For where should the study and care of peace be expected , but among us . And yet we see , we are often at more variance , then all the world beside . The enemy hath sowed his Tares of Schism and Sedition so thick , that they spoile the growth of the Church , and are ready to choke and entangle the best Corn. And all the while , whose Prayers and endeavours fight against the common Enemy of Mankind ? what is become of those pious acclamations , and zealous benedictions antiently bestowed upon those that studied the peace of the Church ? Let them prosper that love it . And Beati pedes blessed are the Feet of those , that come with the good tidings of peace . In the best times , the best and wisest men were put to a non-plus in expressing the worth and lovelines of it . O quàm bonum , & quàm jucundum , ( saith that pious and warlike King , ) O how good and pleasant a thing it is ? Ps. 133. He speaks it but of peace among Brethren . VVill you ask me the Question ? First how good it is ? R. It is so good , that nothing is good without it ; and where that is , ( by a rare Alchymy ) it turns all to good . Solomon a wise man , and a Type of the best Peace-maker , hath told us as much as that comes to : A handful of hearbs with peace , is better then a house full of Sacrifices , where that is not : Prov. 15 , 16. that is , better then a house full of good cheer , as the Jews were wont to make after their Sacrifices : so good it is . 2. Then , How sweet and pleasant is it ? R. I know no sweet that can stand in comparison and competition with it . King David tels us of Aaron's ointment , and the dew of Hermon . But it is not Aaron's ointment that hath such sweetnes , though your liberal fingers should pour it out so freely , that it should run down to the very skirts of his garment . It is not the dew of Hermon , that can like us so well , though it bring the hope of Fruit and profit along with it : Neither the sweet ointment upon the head of man ; nor the sweet dew upon the face of the Earth : nothing so pleasing as Peace . Therefore the sweet singer of Israel never seems to have pleased himself better , then when he got into his Song — abundantiam pacis : Ps. 72. 7. That is his full Musick : There he is in his sweetest strain , when he sings of abundance of peace , so long as the Moon indures . There he takes himself , and us indeed : — circum praecordia ludit . You cannot but be well affected at the reading of it , if I put you in mind of that Affection , wherein the Roman story tels us , how the Graecians entertained the message of the peace of Achaia : Iterum , iterúmque Praeconem repetere illam vocem jubebant : They had never enough of that . The sound of that word pleased them ; beyond all the Musick in the world . Dulee bellum inexpertis , we say . A drum and trumpet , that calls for war , may be good Musick to an ignorant Novice , as it is to a Horse , that hath no understanding . He perhaps ( as Job saith , of the horse ) will swallow the ground with fiercenes , and rage , and say , among the trumpets , Aha! and mock at fear , when he smels the battel a far off . Job 39. But all thy Joy , and Triumph ( ante victoriam ) is but the joy of those , that have no fear , 〈◊〉 wit. He that hath understanding , though he go to war , and see reason for it , yet he hath no further end proposed to himself in it , then the assurance of peace . He fights for peace , and is forced to buy it at that price : because he finds no other way of purchase . Peace is his aim , and his joy , in the midst of Arms. But what speak I of him , and his peace , Peace is the Joy of all : the Desire of Men , and Angels . P●…x in caelis , say we , we wish Gods peace may be with us . Pax in Terris , say they , Peace on earth : Good will towards Men. Nay , the very Devils are of that mind . They complain that our Saviour came to trouble , and disquiet them . Luc. 4. And that gives a little Copy of their countenance . It showes their inclination to some peace , if it could be had . Angels , Men , Evil Spirits , All would have as much peace , as may be . Nor can they wish any thing better , or more pleasant then that pacem te poscimus omnes : We are all for peace , if we understand our selves . Which our Saviour seems to mean by those words . Have salt , and have peace , one with another . Marc. 9. 50. that is ( according to the Hebraisme which puts the Imperative for the Future Tense ) If you have any wisdom , or understanding : if you have micam salis , you will have peace . He hath but little salt in him , and knowes but little , that knowes not the benefit of Peace , and desires not to partake of it , in every kind . Especially , it is the desire of all good Men. They like it best , and are ever readiest to follow after it . Our holy Mother , the Church hath brought them up to the love of Peace : directing us every day to pray for it : to that purpose , appointing 2 Collects for Peace , one for every Morning , the other for every Evening : and at full Service , making choice to dismisse us with the blessing of Peace . And well She may do all this . For She is Gods Vineyard . And Peace is the only hedge , and fense to keep her from danger . Or if you will , Peace is the Bond , that ties us together , among our selves , and God to us . His Tabernacle is in Salem Psal. 76. 3. ( that is , in English ) His Habitation is in Peace ! And if we live in Peace , the God of Love , and Peace will be with us . 2 Cor. 13. 11. He that dwels in love , and peace ' dwels in God , and God in him . 2 Joh. 4. 16. Such were the Comforts and Meditations of Christians in the first , and best times . Which made the multitude of believers to be of one Heart , and Mind . Act 4. 32. And what are we now , or what do we ? We put fair for a multitude of believers . For who accounts not himself to be one of the Faithful ? But what is become of Cor unum ? ( one Heart ) we are to seeke for that . If the Church hath been so heretofore , why should not we be like minded ? Hath not our Saviour left us the same Legacy of Peace ? Hath he not left us all , as Sheep under one Sh●…pherd ? And who ever saw Sheep play the Wolves , or not be at peace with one another ? If we would but think of the peace of Sheep , and the place of Sheep : we should not easily be divided among our selves . Especially if we would consider withall that it is not left to us , as a matter indifferent , whether we will follow Peace or no ? It is composed of a peremptory Command , and cannot be kept , unles we follow that Rule of St Paul , Let all things be done decently , and in order . For if St Aug : mistake not and the Schoolmen , that commend him . for making up the Description of Peace , by [ tranquillitas ordinis ] following of Peace connot be but in a harmony of Obedience ( an orderly disposal of our selves , for the attaining , and keeping of Peace ) ever giving Peace the preeminence in our consultations , according to the Apostle's other Rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Col. 3. 15. that is , Let the love of Vnity , and Christian Peace carry away the price , or moderate all your Actions ( like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) let all be concluded in peace , as far as it will stand with the utmost of our ability . Which that we may the better be perswaded to do , it will not be amiss , to take a further view of this Peace , and the terms , wherein the Scripture proposeth it to us . Hebr. 12. 14. Psal. 34. 13. XXIIII . Another reflection upon the proposall of the first Means . WE must yet take a little more pains , to expresse our affection to peace ; which is commended to us in such emphatical words . For. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( seeking , searching , inquiring after ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( following hard , pursuing , or hunting after ) are words of labour , and of love too . Psal. 34. 13. Hebr. 12. 14. ut supra . What we love , we spare no paines , carefully to search , and eagerly to pursue . And such should be the search , and prosecution of peace . For , He that would have us , not to cast our ●…earles to swine , Mat. 7. that neither deserve them , nor care for them , He will not bestow ●…o rich a jewel as Peace , but upon such as va●…ue it , according to the worth of such a trea●…ure : and discover that valuation , by seeking ●…t ( when it seems to be hidden , or lost ) and ●…ollowing after it ( when it seems to fly away , ●…nd be gone from us . ) No otherwise did He , that is our Peace-maker , and reconciled Heaven and Earth toge●…her . To show what esteem He set upon Peace : He spared no pains to seek , and fol●…ow it to the very Crosse ; where He pay●…d his own pretious blood for the price of ●…t . After such a Pattern , we should not loose Peace so easily , nor follow her so saintly , as we ●…o . Shall I show you , what we must do , to fol●…ow her ? 1. If we would do it in earnest , my first ●…dvice would be ( especially for publick peace ) ●…hat every man would mend one . It is the method we find in the Psalm before named . First , Eschew evil , and do good , Then , Seek ●…eace , and ensue it . Then Peace would be no stranger among us . For it is Sin only , that disturbs our Peace , our best Peace . That 's the first Advise . 2. Then ( when we come to make use of our care , and diligence in seeking peace ) Let us be sure to seek Her in the right place , and fol. low Her the right way . And I believe , that is the Middle-way , Righteousnes , and Peace are best , in equilibrie , and will not indure to be drawn to either side . If we tread inward too much , one way , by partiality . If we suffer our selves to be wrested , another way , by too much prejudice . If w●… fall to extremities , either way , peace will be lost . For , in the carriage of all things , it i●… Moderation , that procures , and maintaines peace . 3. To bring us , by degrees , to this Moderation . A sweet carriage , a mild , and gentle delivery of our selves is of great moment Abigail found it so , in appeasing of David She gained so much upon Him , by Her di●…creet language , and d●…meanour , that David was not only turned from his sury to a ma●… of Peace : but He honoured her with a hig●… Elogium , and blessed her mildnes , that prevented his fiercenes . 1 Reg : 3. 9. VVe say It is good in a Feaver not to have a roug●… tongue . It is far better in a case of anger , a●… we see by Abigail . There St. Peters advice doth well , not to answer railing with railing , but rather to blesse , knowing that we are called to inherit a blessing . 1 Pet. 3. 9. 4. Then , to gentlenes of speech , and carriage , some mildnes would be added by our Actions too . To purchase our peace , we must be willing de summo jure aliquid remittere , not to stand upon too punctual terms and demands of our own . That Love may the better come for the cement , to unite us together again when we have been at odds , we may do well to learn somewhat of our Masons , that pare , and cut , and square their stones , to make them agree the better in the Fabrick . So must we , that are living stones of that Building , whereof our Saviour is the head corner-stone . Never any was so hewed and hacked at , as he was , in the purchase of our peace . And shall not we be content to suffer a little , and part from somewhat of our own , for the better aedification of our selves , and others , in such a high virtue as this ? 5. And if we will go so far , we shall then be easily perswaded to another step . Not to dote upon our punctualities in other cases . Not to expect , that they which began the quarrel , should begin the truce , and accord . The greater is our glory , if we can be as forward in making the peace , as our Adversary was in first doing the wrong . Our glory did I call it ? Nay it is our Duty . For we are not advised , if Peace follow us , to entertain it , but rather , if peace turn away , to follow it . VVhen a man hath injured you , and afterward submits himself , and makes meanes to be reconciled , then Peace follows you : you cannot for shame , but embrace her , and bid her welcome . But if your Enemy persist in his injuries , then Peace seems to run away from you . If you are a Son of Peace , you must follow after her , woo her , labour for her , and be glad you can have her so . For indeed , as other things do , ( which take themselves wings to fly away ) so will peace sometimes subducere se ; she will slip away , and we shall be at a loss . VVe may go seek her : Then is the time to hunt her out . And when we have got hold of her , we must urge , and importune her , and presse upon her . Every way . As we must prevent him that hath offended , if he be modest , and fearfull to tender himself , which is to seek peace ; so if he be perverse and obstinate , and keep at a distance , we must follow him , recover him , lay hold on him , and non dimittere nisi , not rest , till we have gained upon him . For the Author , and Founder of our Peace requires it so strictly in some cases , that rather no sacrifice , then no peace : Nay , no claime of eternal peace in heaven , without pardon of others offences to us here . They that weigh this , will be willing , 1. Sometime by good offices to winne those that are offended ( as Jacob wonne Esau by his presents ) and draw them with the cords of love . Os●… . 11. 2. Sometime to avoid , and passe over the occasions of further quarrell , knowing , that the Beginning of strife is , as when one lets out water , that cannot easily be stopped . Prov. 17. 3. Sometime again , to beware of those suspitions , that would keep off reconcilement : and to prevent others with the blessings of peace . Psal. 21. And , in that way , 4 Not to take such state upon us , as may make them more shie . Not to Domineer over them , when we find our advantage . Not to oppresse them , when it is in our power , but rather to please our neighbour for his good : remembring that Christ pleased not Himself ( sought not his own ease , and profit , and content ) to show , what we should do for the purchase of our own Peace , if He did so much for ours . And , when all is done , we must not forget that we have spoken only of seeking , and following after Peace . For to be fully possessed of peace , that is for the blessed Saints above . VVe that are here , must be content to follow it : to do our parts . and expect the happy successe , from God Himself , the great Peace-maker : who will not faile howsoever , to return our good endeavours into our own bosome . XXV . The second Means of attaining the Happines , that was before proposed , out of Hebr. 12 14. WHen we have taken the best order we can for Peace , we must not so content our selves , unles Holines go along with it . Which is taken ( in the forecited place ) for that purity , and sincerity , that embraces , and sweetens all the best Duties of a Christian. To this so divine a Virtue , there are many Pretenders , amongst whom Holines will passe well enough , if it be acted , and represented by the Tongue , or Gesture . But Holines is another thing . St James expresseth it by pure , and undefiled [ pure Religion , and undefiled before God ] Jam. 1. 27. St Peter delivers it in words , that may serve for a plain comment upon the aforesaid place of Hebr. 12. 14. Seeing that you look for such things , saith he , be diligent , that you may be found of Him , in peace , without spotte , and blamelesse , that is , Let God find you following of Peace , and Holines . 2 Pet. 3. 14. And doth not the Psalmist paraphrase upon this Holines , when he saith . Who shall ascend into the Hill of the Lord , and who shall stand in his Holy place ? He that hath clean hands , and a pure Heart . Psal. 24. We see , through all these Instances , How Holines is set out by clean , unspotted , undefiled Purity , and Innocence , which makes it so amiable , and you will the rather believe it to be so , if you will see a little , on the contrary , how all Sin , and Unholines is set out by Filth , and Pollution : as being that which turnes the Beauty of Holines into a loathed deformity . and the Temple of God into a cage of unclean birds . St Peter expresseth it by wallowing in the mire , and returning to the vomit . 2 Pet. 2. 22. David bewailes his losse of holines in no better termes . I stick fast in the deep mire , where no ground is . And when God had delivered him from his sin . He hath brought me out of the horrible pit ( saith he ) out of the mire , and clay . Psal 69. 2. As it was in Davids apprehension , when his eyes were opened , to see the foulnes of his sin . So is it with us , when we have our right senses about us , and are not like those Idols , that have noses , and smell not . For so filthy is sin , that it makes us and all that is ours , corrupt and abominable . It defiles the conscience , rots our good name , in●…cts our acquaintance by the contagion of sin , and makes our very Prayers abominable , which otherwise might be our sweetest odors . In which speculation , St Basil said the Angels forsake the custody , and and company of us , when we forsake Holines to delight in sin . And the Poet could say , Accipiet nullas sordida turris aves . And yet we have had but a little glimpse of this Holines , in the Purity of it self , and the contrary Impurity of Unholines . Shall we now come a little neerer to it , and take a clearer view of the large extent it hath over all virtues . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word ( coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeparare , separare ) implies , that Holines is a separation of our selves from sin to a virtuous , and godly life . Which is the extent of the word Righteousnes , as it is often used in holy Scripture . Yet there are some , that would-confine Holines to some one part . Some lodge it in the ear : some in the tongue . Though our Saviour came not to smooth our tongues , or fill our ears , but to present us with pure hands , and chast eyes : to guide our feet into the wayes of Peace , and Holines : and to render all our parts , and actions such , as may receive purity and holines from the right Fountain , the Heart it self . We must begin with Holines in the Heart if we mean to see God. Blessed are the pure in heart , for they shall see God , saith our Saviour . Mat , 5. 8. There we must begin , but we must not stay there . Thence we must climbe up to those several steps of Holines , so often commended to our care in the word of God. building up our holy Faith , ( as St. Jude speakes , ) till it come to a full structure . To this structure you must bring in all the good works that may be , making your holines passe through all Virtues . St. Paul meanes that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being fruitful in every good work , Col. 1. 10. But there he is in generals . Will you hear him run over the particulars ? Then observe what he saith to the Philippians . Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report , if there be any virtue , if there be any praise , think of these things , and the God of Peace shall be with you Phil. 4. 8 , 9. This is the Holines that must be joyned to peace , if you will hear the great Doctor of the Gentils . VVill you now have some particulars from St. Peter , the Doctor of the Jews ? Thus saith he . Adde to your Faith virtue , ( he is no Solifidian : ) then he goes on . To your virtue knowledge , temperance , patience , godlines , brotherly kindnes , Charity , for so an entrance shall be ministred unto you abundantly , into the everlasting kingdom of our Lord and Saviour Jesus Christ , 2 Pet. 1. 5 , 6 , 7 , 8 , 11. i. e. so shall we be admitted to the Vision of God. Shall I adde what St. Peter hath in the ninth verse , he that lacks these things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like one that is purblind , and cannot see a far off , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind outright : that is , he is so far from seeing God , or any divine things , that he sees nothing as he should do . XXVI . Another reflexion upon the proposal of the second meanes , Hebr. 12. 14. NOw , if we have them , we shall not be kept long from the happy sight of him that is the God of Peace , and Holines . Yes , Have them ( you will say , ) but how shall we have them ? The answer is laid before our eyes , in the words of sacred Scripture . Follow Peace , and Holines . They are both so willing to be had , if we will but follow them , there needs no more . But we must learn what it is to follow . The word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] rendred by following , we observed before to be a busy and active word . It signifies a hearty and serious persuit , an eager hunting after what we long for . Having told you this , I hope I shall have leave to ask one Question . He that hath some faint desire hovering about the heart , and breathing it self about the lips ; if he put himself to no farther trouble in the prosecution , can he be said ( in this sense ) to follow Peace , or holines ? I believe , he that seeks or follows any thing as he should , must use his head , and his feet , and somewhat else , as well as his wishes , and lip-labour . And so he had need , that thinks of attaining what here we speak of . For can we think , that peace or holines do so undervalue themselves , that they will wait our leisure , and ●…e whistled up when we please , by the charme of a cold prayer , or two ? Or can we imagine , that such Precepts as these ( to follow after peace and holines , without which no man shall see God ) are so given to us , that if we like them , we may use them ; if not , we may lay them by ? Do we conceive , that what the holy Scripture enjoyns , and we are commanded to preach , is left to our liberty to practice as we or you shall see cause ? Then may our Preaching , and your Hearing quickly come to an end , like a tale , or dream of one running after Peace , and Holines , and before he came at them , stumbling upon Felicity , and the Vision of God. Let us not deceive our selves , God is not mocked . He that saith , there is no enjoyment of the one , without following of the other , ( no seeing God without Holines , ) he will not dispense with the Duty , and follow after us with the Reward , that care not to make our selves capable of the Blessing . For this will prove a necessary Duty . And then there would be another Quaestion : Whether we do so perform it ? whether we so follow after holines , as if we understood what it is to follow after ? and what is the value of that which is set before us ? Shall I more fully explain , what is the true Force of ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is , Following ? He rightly follows a Duty , that ( avoiding all occasions of the contrary vice ) watches for , and apprehends all hints , and opportunities of doing good . He that ambitiously laies hold of a happy hour , and fair way , wherein to approve his virtues . And this way of following and persuing we may learn from the practice of those , that have little to do with Holines . How doth the coveteous man follow his beloved gain ? Doth he not rise early , and late retire himself to rest ? Doth he not exhaust his strength , and abilities , by Sea , and Land , to compasse what he aimes at , though with hazard of health , and life it self ? What doth the ambitious , and amorous person ? How eagerly , and with what pains , do they hunt after that , which they fancy their best prize , and content ? Our following of Holines might borrow a little heat and aemulation from their following of Vice. But we have them can set us better Copies to follow , if that will move us . Let us follow those Saints that have gone this way before us , as far as they have been Followers of Christ : and follow them in that Resolution , which we have from St. Paul , I count not my self to have apprehended ( saith he , Phil. 3. 13. i. e. I am not so secure of my name in the book of life , that I may sit down and take my ease , ) but this I do , forgetting those things which are behind , ( that is , not relying too much upon the former pains that I have taken in a Christian course of life , and the Duties belonging to my place , ) and reaching forth unto those things which are before , ( that is , keeping my eye still upon the end of my race , with resolution of perseverance , ) I presse on toward the mark , for the prize of the high calling of God , in Jesus Christ. Or , if any would presse higher still , let them follow the ardour and obedience of the blessed Angels : as it is our daily prayer , that God's will may be done by us in Earth , as it is by us in Heaven . XXVII . Another view of this Means , with a fuller expression of the extent of it , out of Psal. 34. 13. WE shall need to say no more of the terms , wherein Holines is proposed . But Holines being so necessary a Duty , as without which we are excluded from eternal Felicity , it will not be amiss to hear a little more of the full extent of it . And that we may best learn from holy David , who in the long compas of the 119 Psalm , containing 176 verses ) and elsewhere , hath given us more pious expressions of his Desires , and Resolutions for an exact , holy , and virtuous life , according to the dictates of God's holy word , then any other have . And ( as he was the best able , having it so much in his thoughts , and endeavours , so ) he hath given us also the best Periphrasis of Holines , in the full compas of it , and joyned it with Peace too , ( which the better fits our former Meditations . ) He hath done it in these words . Eschew evil , and do good : seek peace , and ensue its Ps. 34. 13. upon which we build our following Discourse . [ Eschewing evill , and doing good ] is here put as a compleat description of Holines , in the true extent : and agrees with that which we observed of the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Holines in us , is a separation of our selves from sin , to a holy , and virtuous life . This Holines , so clearly and fully discovering it self ( both by eschewing evil , and doing good ) may well be set in the first place ( before peace ) either as absolutely necessary , and eminent in it self ; or as being the best meanes , to conduct us to our Peace . For , no hope of Peace without a good life . If we will be Filii pacis , and look for the blessing of Peace to rest upon us , we must begin with [ eschewing evill , and doing good . ] Our seeking and labouring for the best peace will be of little consequence wiithout that . For it was Sin that first broke the peace every way . And the breaking off of sin must usher the way to our Peace again . The Word of God is the Gospel of peace upon these termes . The Ministers of God , which are his Embassadors , propose no other conditions of Peace . The holy Sacram●…nts are no otherwise the signes , and pledges of our peace . 1 In the one , the laver of Regeneration , being justified by Faith , we have peace towards God , through Jesus Christ our Lord. But so , that we enter covenant to be no more at enmity with God , but to fight under his Banner , make his Enemies ours , and live in obedience to his Laws . Of all which this is the summe , to eschew evil , and do good . 2. In the other Sacrament of the holy Eucharist , we are honoured with an Invitation to God's holy Table , which is an evident confirmation of our peace . He would not invite us , if he would not be Friends with us . But to that we have no Admission , and welcome , without the renouncing of our evil wayes , and resolving to do good . These are the steps of our Jacobs Ladder , that is , of our Liberty to ascend , and descend , and have fair entercourse between God , and us . This is the order of that Wisdom from above , which is first pure , and then peaceable , saith St. James , c. 3. v. 17. In these steps , and in this order , our Saviour led us the way . For how read we of him : Thou hast loved Righteousnes , and hated iniquity : therefore the Lord hath anointed Thee with the oyl of gladnes above thy Fellows : Psalm . 45. 8. That is , He was first Melchisedec ( King of Righteousnes , ) and as glad of that , as of the oyl of gladnes , that made him King of Salem , that is , King of Peace . But whatsoever we think of the Order , or of the terms , wherein they are expressed , still we shall see , that they usually go together . Righteousnes , and peace : Ps. 85. 10. in the holy league . Obedience , and peace . Great peace have they that keep thy law . Ps. 119. 165. Peace , and Holines , Hebr. 12. 14. ( as we found them before . ) Peace , and innocence . Keep innocence , and that will bring a man peace at the last . Psalm . 37. 38. And as many as walk after this Rule of newnes of Life ) peace be-upon them . Gal. 6. 16. And , in effect , this is all that is required of us . God calls not for great learning , or deep understanding , nor any thing else but good living . Knowledg and Truth go not beyond this : they do but show the way : This is the way . He that knows much , may increase his sorrow by his knowledg ; when he thinks of what our Saviour said of him , that knew his Masters will , and prepared not himself to do according to it . Luk. 12. 47. But , he that knows lesse , may settle himself closer to the practice of what is here required , ( eschewing evill , doing good , following of peace . ) And blessed is the man , whom the Lord , when he comes , shall find so doing . Luc. 12. 43. I will say no more of the Order , and Union of those two . I will rather look a while upon eschewing evil , and doing good , as they may be considered in themselves . But still we may take notice of the Psalmist's method , which will teach us , first to take order for the eschewing of evil , before we undertake the doing of good . 1. For Sin is our spiritual disease : we must be cured of that , before we come to the works of our perfect health . 2. Sin is our Pollution . And who can be filled with sweet and pretious virtues , till his Body and Soul are become pure , and fit vessels , wherein to receive them ? Or what Doves will come to filthy cottages ? 3. Sin is our Deviation , and departure from God , and goodnes . First we must recedere â malo , get out of those blind wayes , before we can be set in a clear way of doing good . Having seen the Order , wherein this charge is to be taken , I will keep you no longer from the Duty . VVe must now learn , what it is to eschew evill , or rather first , what it is not . 1. Recedere à malo : ) To eschew , or recede from evil , is not to go from one sin to another : to passe from Prodigality to Covetousnes : to shift from swearing to lying ; from adhorring Idols , to rush upon sacriledge . Rom. 2. 22. Thus to cast out one sin by another , is but to cast our Devils in the name of Belzebub . That is not to recede from evil , but to change the name of evil . 2. Much lesse is it to return from any Sin to the same sin again . That is but to go from the mire to the water , and thence to the mire , and so to keep in a maze , and circle of sin . VVhat is it then to recede from evil ? I will tell you it by the several degrees . 1. If we cannot prevent sin , at least not to stay by it , not to dwell in it , not to like it , but to use the best meanes to avoid it , and ( as soon as we can ) to bid defiance to it for ever . 2. To make such a quick recesse , that our sins do not overtake us , to renew their acquaintance , and couzen us far worse then they did before : especially those that haunt us at set times and places . As some men's sins do in their Shops , and other places of gain : some in their chambers , or Feasts , or at other times of mirth , and recreation : some in their walks , and melancholly retirements . From these we must have a quick recesse . 3. Not onely to be quick at it , but to make such a sure recess , that we fail not of our purpose . For the wayes of wickednes are slippery , and perplexed , we walk upon snares , we are compassed with Briars , and pits . Our ignorance , or our blind zeal ; our rashnes , or carelesnes ; may plunge us into perdition , before we are well advised how to find the way out . 4. And Lastly . Receding from evil implies the forsaking of all sin , without exemption or dispensation for any . For the least sin can let in another , and so let in death . And the breach of the least Commandement can make us guilty of the breach of the whole Law. All these together make up our recesle from sin , and shew what need we have to fly often into the Sanctuary of Prayer , and beg this grace of God , that we may eschew all sin . And yet ( in stead of eschewing ) how many hug and applaud themselves in it ? Some in their sweet sacriledg , and Bread stolen from the Altar . Some in their gainful Vsury , some in other false delights . Till those delights prove the very Theeves , that steal away their time and the peace of their Souls . Here were a happier imployment for such men , to study how they may leave fin before it leave them , and so make one step toward the purchase of their best peace , by eschewing evil . From eschewing evil we must now go on to entertain our thoughts with doing good . And no more then needs . For to decline from evil , and do no harm , will not serve our turn , in it self . To decline from evil is a principle of our Repentance , and the task of a young Beginner , or a new Convert ; who must thence go on to Fruits worthy of Repentance , or else he may fall short of the reward . At the best , to go by weeping-cross from our sins , is but like Mary Magdalens washing our Saviours feet with her tears . From thence we should go on to the imitation of her pretious ointments ; and filling the Church with some sweet odour of our Virtues . Our eschewing evill , is but our coming out of darknes , and the shadow of Death . Our doeing good , is our walking in the glory and lustre of a good Life , that others seeing our good works , may glorifie our Father which is in Heaven . Lastly , our eschewing evil , is but the circumcising , and paring off our carnal desires , which profits nothing , unles we keep the law of good works , Rom. 2. 25. For , ( that we may apply the words of the Apostle , ) Circumcisto prodest , si legem observes . Which would be observed by them that dream of a miraculous Faith , which is meerly a dead thing without good works , and hath no such Spell , as to turn Hypocrites , and fruitles Professors into Angels of Light. Nor have we any reason to expect it should , whether we look to the end of our Creation , or our Redemption . For the Apostle tels us , that we were created to walk in good works , Eph. 2. 10. and redeemed to be a people , zealously given to good works . Tit. 2. 14. And more then once God himself tels us , that it is his good will , and pleasure ; and not his onely , but our glory , and perfection . So that holy David's advice both to eschew evil , and do good may be taken for Evangelical advice : at least it wi●…l prove so , when we come to see that piece of the Gospel fulfilled , of our Saviour's rewarding every man according to his works : Math. 16. 27. when we come to see , that they which have done no good , as well as they that have done evill , must go into Hell fire . I should adde another thing of this doeing good , for the extent of it : That our goodnes should not be shrunk up into one or two good deeds . For as ? eschewing evil ] was found to be the receding from all evil : so [ doing good ] is doing all the good that may be . The more the better . and the sooner the better , that we be not taken off , by Death or Sicknes , or some other inability , before our work is well done . But I may say the lesse here of this Extent , because I spoke of it before ( in the 25 Section . ) XXVIII . A Transition to that which immediately followes , with the designe of it . And therein , first a Defence against assaults from without us . HAving taken a little view of our frailty , and misery by nature : and of the Happines , which ( notwithstanding ) by the Grace , and Mercy of God we may attain unto : and of the steps , by which we climb so high from so low a condition . We must not think this enough , though upon this information , and advise , we resolve to follow the best course . It is one thing to know , and resolve : and another thing to put in execution , and persevere to the end of our Christian race . Many Diversions and Impediments may obstruct us in the way . Saint Paul forewarnes us of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , of cheating , wily circumventions , and subtle malitious devises of wicked men , and evill spirits : that oppose the Heart of man. Ephes. 4. 14. & 6. 12. And the Prophet Jeremy tells us of a false friend in our own bosome A Dangerous Heart of our owne , that is d●…ceitfull above all things : hard to be knowne , and harder to be regulated , as it should be . Jer. 17. 9. Let us be content to bestow a little time , to enquire what advise may be given , to secure us in both these cases . And first in the first . 1. Against all Assaults , and Stratagems , and Temptations , that set upon us from without , Saint Paul adviseth us to be provided with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole armour of God. Which he names particularly in this manner . The girdle of Truth : The Breast-plate of Righteousnes . The feet shodde with the preparation of the Gospel of Peace . The Shield of Faith. The Helmet of Salvation . The Sword of the spirit . Ephes 6. 11. 12. 13 : Our whole life is like a warfare ( saith Job ) we are all Souldiers under Christ's banner . Job . 7 1. And of the Foot too . For ( that we be not too high mounted in our undertakings ) the armour , which we heard of , is such as useth to be provided for the Foot. The Girdle is cingulum militare . Having our loines girt with Truth , or in Truth , ( in veritate , that is verè truly . ) If you read it [ with Truth ] then Truth it self ( Divine Truth ) is the girdle , that keeps us in , and leaves us not to that liberty , which goes along with false Doctrine . But [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] In Truth , seems rather to signifie the true , and real girding of the loines . And that is done by the girdle of Chastity ( the proper curbe of the loines , to prevent the danger of that part . ) How needful this military girdle is , we may guesse by the old Roman Militia , where [ cingulum deponere ] was to give over the place of a Souldier . The need of this girdle doth not so appeare to the Jew , and the Mahumetan , who are for many Wives and Concubines , and think Fornication a light offence . But he that will now be of the Church militant under Christ , must have Chastity brought as near to him , as the very girdle , that he is girded withall . And this must appear , not in fair professions only , but in sober truth [ in veritate ] that is , in heart , and practise . When we have this girdle [ in veritate ] we may fasten the sword of the spirit unto it , which is the word of God. Our chaste , and pure thoughts will be a means to lead us into all divine Truth , and fit our hearts for the whole will of God , contained in his holy word , which is best seen , as God himself is , by the pure in heart . And because I have put the girdle and the sword together , I will so far interrupt the Apostle's method as to continue my discourse of the sword . This sword of the spirit , that is ( in the Hebraisme ) this spiritual sword , the word of God , is therefore called a sword , for the power it hath over sin , and sinful men . We had some hint of it , in a mystery , in St Peter's vision , where he saw all manner of Beasts , and heard a voice calling to him , Peter , arise , and stay : If by those Beasts we will understand sins , or sinful men : ( no better then Beasts ) the word of God , in the mouth of an Apostle , is that sword , that can slay , and conquer . So it may be discovered in a mystery . But without a mystery we have it often , and more plainly . As in Isai. where the Messias ( the branch of the root of lesse ) is said to smite the earth with the rod of his mouth , and with the breath of his lips to slay the wicked . Isai. 11. 4. & in the Rev. where a sharpe two-edged sword is said to come out of his mouth . Rev. 1. 16 : In the vertue of this sword the Apostles and their succ●…ssours have been victorious through all the world , and subdued whole Nations to the Kingdome of Christ. And how every Christian should use this spirituall sword , in his owne defence ( preferring his obedience to God's holy word , before his yeelding to any sinne ) our blessed Saviour showed us the way , in his spirituall combate , in the wildernesse . Mat. 4. When he was tempted to turne stones into bread , our Saviour keeps off the temptation with the spiritual sword , Scriptum est , It is written , Man shall not live by bread onely . VVhen we read the other temptations , we find the like repulse given to the Devill , with the same sword . Scriptum est . If such be the use of the sword of the Spirit , which is the word of God , what will the Laitie say to those , that would so farre disarme them , as to keepe them from this spirituall sword ? Though it hath beene so abused by themselves , and so bowed to their own ends , as if they tooke it rather for a sword of wax , then a sword of the Spirit . And what shall we think ( for we must say little ) of another generation of men , that talke much of the Spirit , and of the word of God , but make little use of this spirituall sword , if we may guesse by their Actions , that looke quite another way . But I must looke upon the rest of the Armour , that make up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the next is the Breast-plate of Righteousnesse : which we might understand generally of a righteous , and innocent life ( a good defence for the Heart ) but that the Apostle ( the best Interpreter of himselfe ) expressing it to the Thessalonians by [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] we may take Righteousnes here for Charitie . Which is one notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebr. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in gr : and Justitia in lat . are often in the holy Scripture taken for Charity . The reason of which Hebraisme is , because the Scripture accounts Charitie no more then Justice , or Righteousnes . It being a just , and righteous act , to supply others with what we can well spare from our selves : or a debt of love , which we owe to God , and men . This is the reason , why the Apostle calls that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( righteousnes ) in his Epistle to the Ephes : which in the Epistle to the Thess : he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Charitie . ) And Charity may well be the Breastplate , which is the tie and preservative of all vertues , and lies nearest to the Heart . When this piece of Armour is put on . In the next place our feet are to be shod with the preparation of the gospel of Peace . To have our Feet shod , is to be fitted , and ready for motion . To have them shod with a military shooe ( such as in the brazen , and iron age of sword-men , were their brasse shooes , that armed them against the injuries of the wayes , where , in time of warre , the enemy placed as much danger as he could ) is , in Christian warfare , to be provided against the hazard , and perill of a Christian course of life . And , To have them shod with the preparation of Gospel of Peace , is to be ready to preach , or the practise what belongs to our peace with God , and Man , as the Gospell directs us . Which indeed had not been a Gospell ( that is , not so good tydings ) without Peace . And , I doubt , though it be a Gospel of Peace , yet there are some great Pretenders to Christian warfare , that are not so shod in these evill dayes . Let us take care that we be so as the Apostle intends ( such as are ready to use the weapons here commended to us , in the defence of this Gospel of Peace , and the propagation of it ) & then we make the next piece of Armour , the Shield of Faith. Faith helps to shield , and protect every part about us . Therefore the Apostle joyned it with the Breast-plate of Charity , or Righteousnes . And we may joyn it with all the rest . 1 Thess : 5. 8. Nay , it is of such vertue , that it is not so much a part of our Armour as indeed the Victory it selfe , as Saint John speakes . 1 Joh. 5. 4. Therefore Saint Paul ( Epes . 6. 16. ) might well ascribe unto that , the repelling of all those dangerous lusts , and temptations that are suggested by the Devil , or any of his wicked Instruments . It is our certainly believing the threats , and promises of the Gospel , that hath the power of quenching those fiery darts , and preventing the venome , which otherwise from thence might spread , and diffuse it selfe to the deadly infection of the Soule . Wherefore , after a Shield of this power , and vertue , we may well heare of the Helmet of Salvation , that crownes the head , and makes us now compleat in our Panoplia . A good Souldier will have a speciall care of this part of his Armour , that defends his head . Both because in the head those prime faculties are placed , that guide the whole body : and because a wound there is most dangerous . It is here called the Helmet of Salvation . But let us enquire , what that is , slest we be mistaken in the sound of the words . ) Saint Paul interprets Himselfe , and tels us what it is ( in his Epistle to the Thess : 〈◊〉 when he calls it , the Hope of Salvation . 1 Thess : 5. 8. And that Hope is a good Helmet , and somewhat more . It will keep us from drooping , or being ashamed . Spes non confundit . Rom : 5. 5. It will make us to hold up our heads without any feare , what danger soever threatens to afflict us . For , what stormes ? what blowes will not be indured by him , that hopes for no lesse then Salvation , and a crowne immortall ? And who would not strive to purchase the Helmet of that Hope ? Which being added to what we heard before , makes up the whole Armour of God , as the Apostle calls it , Ephes : 6. 18. Because from Him we must expect it , and His blessing upon it . Which we are advised to beg , and intreat by our best prayers , and endeavours . For this compleat Armour was not set out for us to gaze on , but to purchase , and put on , and be ready to make use of , or ( in the Apostles words , v. 13. 14. ) to stand , as if we were provided , and resolved to oppose the Enemy . And when , we thinke , we have done so , and are armed cap à pè . Let him that girds on his harnesse , boast himselfe , as he that puts it off . 1 Reg. 20. 10. He that saith , he hath the girdle of Chastity , and tels you so ( in veritate ) in verity : may chance to finde in time , and place , wherein to be dissolute . He that begins with girding on the Sword of the Spirit . Let him take heéd , he do not end in the flesh . It is the Item , which the great Apostle gave to the Galatians . He that talkes of the Breast-plate of Righteousnesse , and Charity , Let him be sure of it ( in corde ) in that part which is covered with the breast-plate : and not boast of the flourishing of Opinion , that he hath put into other men : That Opinion of theirs perhaps may hold out , when his Righteousnesse may prove like the Morning dew , that soon passeth away . He that walkes as confidently as one that is well shod , against the danger of the worst waies : shod with the preparation of the Gospell , and a ready Heart to serve Christ : Let him be careful so to walk with God , that he continue to the end . For he onely that perseveres , shall be saved . Mat. 24. 13. And lastly , ( to close up the Panoplia . ) He that secures himself of the Shield of Faith , and the Helmet of Hope , let him shew his Faith by his works , and his Hope by his patience : and take heed he make not shipwrack of both at last , as did Hymenaeus , and Alexander . 1 Tim. 1. ult . And that this may be done , let us all with our armour take the Apostle's advice along with us , ( Eph. 6. 18. ) Praying upon all occasion , with all servency of prayer , and supplication in the spirit , and vigilance , and perseverance , that , by God's assistance , we may continue Christ's Faithful Souldiers & servants to our lives end , and be able to say with the Apostle , I have fought a good fight , henceforth is laid up for me a crown of Righteousnes . 2 Tim. 4. 7. XXIX : Advice concerning the dangers from within us . AFter we have been informed of the best advice against all assaults from without : in the next place , it is of as much concernment to think of the dangers from within Against which we have the best Counsel and direction in those words of Solomon , Keep thy heart above all keeping , ( or with all diligence , ) for out of that are the issues of Life : Prov. 4. 23. that is , It is not onely the Fountain of our natural life , but thence also are the Springs of our Health and Solace here , and of our Joy and happines hereafter . Well might this Caveat come out of a Kings heart , and out of Solomon's , the wisest of Kings . But upon what occasion he spake this , or any other of his Proverbs , it is not easy to discover in so uncertain a method . They are Aenigmata for that , as well as Proverbia You may sooner riddle the meaning , without the occasion , then what the occasion was , when you know the meaning . But whatsoever the true occasion might be , we know there was a time , when ( out of woful experience ) he had occasion enough to speak it , both in regard of his own heart , ( which is here so well advised , ) and in regard of others , that were to succeed him in t●…e Throne . This Counsel , this Legacy alone , deserved better keeping , then the best treasure , and the strongest Fort , that the great Solomon could leave behind him . No Rule of such consequence as this , for Him , and His , and for all Kings , and Princes , quorum in salute n●…stra omnium salus continetur : Our safety consists much in theirs , and theirs as much in their own circumspection . For themselves are their best Guardians under God : and their keeping close to this Caution here , is their chiefest guard : Custodia prae omni custodiâ : And it is the chiefest , not for them onely , but for all others too . Therfore it is a Rule born with us : ( non facta , sed nata . ) [ Keep thy Heart ] is the first voice of Nature , the main principle that she leaves imprinted in the Creature . Nor is this enough : but ( for the farther safety , and easier custody of the heart ) that provident hand of God , that we call Nature , set it in the securest place , and walled it about with strong Ribs , and those Ribs ( as the Anatomists observe ) somewhat in the sorme of Swords , for a natural defence of this little f●…rt of Life . So that if we will hear Nature her self , it is that which she directs us unto . And as it is in Nature , so it is in Grace . Grace begins with the heart : and having so begun , her greatest strength , and Spiritual munition is spent in the ordering of that . In regard of that beginning , My Son give me thy heart , ( Prov. 23. 26. ) saith this Penman of the Holy Gh●…st elswhere in the person of God : And in regard of that consequent care , and defence , he saith here , Prae omni custodia . So it is in Nature : So it is in Grace : and so it is in regard of that common enemy of Nature , and Grace too . He aims at the root of the Tree ; he strikes at the heart : and if he get any hold there , he keeps that above all keeping , whatsoever he doth for the leaves of Complement , and branches of our outward carriage , and behaviour . So that every way ; In nature , in grace , in the opposition of both , there is no lesson of such use , and consequence as this , [ Keep thy heart above all keeping . In which words ( according to the constant language of the Holy Scripture ) by the Heart we must understand the Thoughts of the Heart , or the whole Soul of man. For nothing indeed is so perfect an embleme of the Soul , as the heart is . 1. It is so in the very outward Form. The Heart is wide above , and narrow-pointed below . So should the Soul be dilated toward Heaven , contracted toward Earth . Again , the Heart is such a Triangle , as the round world is not able to fill : and the Soul hath an obscure image of more then a Triangle , ( of the blessed Trinity it self . ) For it consists of Reason , Will , and Memory , ( three distinct Faculties in one Soul , ) and in every part is satisfied onely with God , created unto him , and never at rest but in him , saith St. Aug. The Soul is like the Heart in both these . But 2. There is yet a greater resemblance in the very Life of the Heart . For the Heart lives by a continued breath , ( per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) So in the life of the Soul , there be Animae suspiria , & spiritus sancti influxus , ( Ejaculations of the Soul , and influences of the Spirit ) and without that continual entercourse betwixt God , and her self , the life of the Soule decayes . Therefore ( in that regard also ) it follows well in Solomons advice , Keep thy heart above all keeping , for out of that are the issues of life . We understand what is here meant by the Heart , and how the Soul is figured in that . Thence we may easily gather , what it is to keep the heart . To keep the heart is the Office of the Soul , being watchful and observant over all her thoughts , and affections : and to keep the heart above all keeping , is the Emphasis of Care , and Diligence : In the same phrase which you have v. 7. with all thy getting get understanding , that is , in respect of that , care not for getting of any thing else . So , with all thy keeping keep thy heart ; that is , in respect of that , care not for keeping of any thing else . XXX . Of the particular consequences ( implied in the former Advice , and the delivery of it , ) and first of the Possibility of keeping the heart . IN the Former Advice , ( and the pathetical delivery of it , ) two things are plainly implied . 1. He that saith , Keep the heart , implies that it may be kept . It is not utterly impossible . 2. He that saith , [ Keep the heart above all keeping , ] implies that it must be kept , there is a necessity of keeping of it . First , we will see the possibility of keeping the heart . And that we cannot see more clearly , then in the removal of those lets , and impediments , that we commonly pretend , against the keeping of the heart , or at least , we magnify a great deal more then we need , to excuse our selves . Whereas it were better wisdom to baulk such Scruples , and rather keep our hearts to some absolute Rule , that may raise our endeavours to the highest pitch . Of those lets , and so much magnified Pretences , there are especially Four. 1. First , the malice and subtilty of the Devil to hinder the meanes . 2. Another is , our own natural weaknes to apply the means . 3. A third , our unruly passions to interrupt them . 4. And then , forsooth , if all this were not , that yet we can do nothing without a supernatural power , and therefore we may sit still . These Four , 1. For the malice and subtilty of the Devil ( if that be objected against the keeping of the heart , ) I answer . First , we may be mistaken in it . For I doubt not , but that is often father'd upon the Devil , that rather issues from our selves : according to that of St. James , Every man is tempted when he is drawn away , and enticed by his own lust . Jam. 1. 14. We are often tempted by that natural concupiscence that remains in us , ad agonem , ( saith St. Aug. ) that is , onely to increase our cautio●… and to exercise our diligence in the resistance . For which ( to make us amends ) there are also many divine sparks hid in the Soul , that are able to encounter it . And then again , for those attempts that arise meerly from the Devil , many of them are such as may be wholly prevented : many of them are such , as may be frustrated , and repelled . First , they may some of them be prevented . For indeed , they are more of our own procuring , then we are often aware of . If we did not give the Devil encouragement , and fondly discover our weaknes , and put an occasion into his mouth , we should not have him so often , and so buisy about us . And therefore Chrys : saith , He is like a dog that sawns upon us , when we sit at Table . If we throw him some meat , and bestow our favours upon him , we are sure to have more of his company : but if we chide or neglect him , ( whensoever he comes ) after a while he will not loose his labour so much , as to try a conclusion upon us . So it is with the Devil , Resist him , and he will fly from you . Jam. 4. 7. And if he do not fly , if he will try his conclusions , there are many wayes also to frustrate his practice , and return it upon his own head . For whatsoever comes from him , if it vanish without any consent of ours , it shall not be imputed to us , it shall be set upon his score . If we fail of that , yet we may take the Foxes , the little Foxes , ( Cant. 2. 15. that is , saith St. Jerom , we may intercept his wily tricks , before they gather strength . To which purpose we had the whole Armour of God , ( in the former Section commended unto us . ) So that if we scan the case , as it should be , ( for the keeping of the heart , ) we have no such Impediment , in so high a degree , either from the Devil , or from our own concupiscence , as the ordinary complaints of the world do seem to infer . 2. And this makes way for Answer to the 2d . Obj. the hindrance that we plead from our own natural weaknes in spiritual cases , to apply the means for this custody . Natural weaknes , so we call it , but commonly it is the abuse of the word , for Idlenes and unwillingnes to be reformed . St. Aug. confesseth , this was his Fault before his conversion He laboured , and he prayed for a chast heart , but he did it so faintly , as if he would be denied : and he saith himself , he should have been sorry to have been heard too soon . So do we for the custody of the heart . We are conscious of weaknes , and therefore perhaps we make fair weather to Devotion , and knock now and then at the gates of Heaven : but we run away before we can have our answer . Whereas if we duly weighed what charge this is [ of keeping the heart above all keeping ] we should use the opportunity of Prayer , above all opportunity , for the keeping of it . Our Prayers would not be so cold , nor our Vigilancy over the heart so poor , and slight , that when we pray , that we may be able to keep it against the enemy , we can hardly beware of the enemy in the very Prayer that we deliver . This is a sore malady . We injure our selves no way so much as this . And it comes not so much out of natural weaknes , ( though I am too well acquainted how much that is , but , I fear , it proceeds not so much from that , as from an inconsiderate behaviour , and want of this diligence that here is called for . David , to this purpose , could physick himself with Fasting , and water his Couch with his tears . Ps. 102. 9. & 6. 6. St. Paul could use his Body like his adversary , that he would buffe●… and keep under , from all hope of resistance . 1 Cor 9. 27. And we ( without such adoe ) think it enough to flatter God , by undervaluing that power that we have from him . But he would like it better , if we admonished our selves , that it is his gift that little power that we have , and it were wisdom and thankfulnes in us , to husband the talent well , and procure more by using of that . He would like it better , if we chid our selves out of that affected weaknes , by the Examples of those many Saints that have gone as far before us in all virtue , as they have in time . For could they macerate themselves with Fasting , and cannot we abstain from riot and excess ? Could their Charity empty themselves of all that they had , and cannot our justice give every man his own ? Or if these patterns be too high , and out of our reatch . What say you to those virtues of the Heathen , who had no other motive but vainglory ? amongst whom ( and elsewhere ) some rare spirits there have been , ( come into the World from among the cobwebs of a nasty Cottage ) that have filled Ages with admiration of their virtues and greatnes . Or ( if they also do not move ) shall I provoke you by the example of little children the weaker age , such as Daniel , and those three in the Furnace ? Or of women ( the weaker sex , ) such as the resolute Deborah , Esther , and some other of that rank . Or of the simple and ignorant among the common people , that have ( some of them ) attained to such a height of Piety above the more learned , that St. Augustine might well cry out to his Friend Alipius , Quid patimur ? surgunt indocti , & rapiunt coelum , & nos cum doctrinis nostris , fine corde , ecce ubi volutamur in carne & sanguine ? What advantage is it to have better heads in keeping , if others do keep better hearts then we ? Or lastly , shall I name the worst livers too . ( Publicans , Theeves , Harlots , and the like ) that , as our Saviour told the Jewes , many times step in before us , into the kingdome of Heaven , Mat. 21. 31. and shame those that might have had the start of them . To say nothing , that ( besides all this ) we may go to school to the inferior Creatures . To the Ant for diligence , to the Dove for chastity , to the Cock for valour . A strange thing it is , that what hath been done by all these , should not , in some measure , be possible unto us ? Let them all be scanned , as they should be , and I have said enough to shake the second pretence drawn from our own weaknes , and that disabling us from doing any good . But we rest not here . 3 A third scruple there is , drawn from our unruly Affections , and their Inclinations hot , and violent . Doth not this also trouble us , without any ground ? For. What if they are hot , and violent ? So much the better , if they are well bridled , and and directed to the right use . What if a Horse be of a hot nature , and quick mettal ? So much the fitter for service : Though if he be not well backed , and mastered , he may chance to make his Rider repent , that he was so well mounted . So it is with the Soul , ( that goes here under the name of the Heart ) She is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , She holds the Reines , to guide , and command those qualities , which are indeed natural , and as they should be fitted to her service . Although they prove unnatural , and immoderate , and wild , when they are suffered to rage , as they list , and turne the Soul out of her own throne , and dominion , to which they were purposely created to stoop , and obey . Can we tame the furious horse ? Can we alter the nature of other unruly Creatures , that have no reason to guide them ? And we that are made after the Image of God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the mild part especially , as Chrysostome speaks : shall we be able to work nothing upon our selves , by bringing the Appetite , and sensual part , under the Dictate of Reason ? Can wild creatures , that have no reason , be made tame ? And cannot tame creatures , that have reason , be kept in their right state ? Yes , the custody of the heart inforres the command of the body . And he that keeps that in the right state ( not stupified with idlenes , not distempered with excesse ) shall happily avoid the extravagance of Passions , and make that his profitable Servant , which otherwise will be his Master , and Tyrant , to keep him under . This may be said of that hinderance in keeping the heart ) which is objected against the Affections , and Passions . But yet we have not done . 4. There is one main Impediment behinde , and ( notwithstanding all that hath been said ) some are still ready to object . Obj. Are we here advised to keep the heart ? Is it a task for us to perform ? Is it a Duty within the reatch of our ability ? Surely , if God Himself do not keep the heart , in vain do they labour that keep it . Resp. It is true , that of our selves , excluding God's help , we cannot : without his especiall grace we cannot . But if we our selves forsake the heart in vain do we then look for God to come , and keep it . As we cannot , excludi●…g His help : so He will not , excluding our endeavours . Obj. So , if it be said , that It is not in him that wills , nor in him that runnes . &c. Rom. 9. 16. Resp. It is true , there is no such necessity , no such merit in them , to purchase it . But , by running , and by entreating we may move God to help us . And so it is our fault only , if we be not helped , though it be his grace only , if we be . Therefore , if thou lovest thy self , Do not forsake thy Heart , because we can do nothing without God's grace , and assistance : but watch over it the rather . Because we are not sure , that God will do any thing , by his grace , and assistance , unles our endeavours go along with it . If they do , He hath promised his assistanced Ask , and it shall be given you : seek , and you shall find : knock , and it shall be opened unto you . Mat. 7. 7. Learn what it is to ask , and to seek , and to knock . And , when you have actually done so , then your own happy experience will answer your scruples , and easily inform you , that to your own safety , your own care and custody is required . For , Wisdom is easily seen of them , that love Her , and found of them , that seek Her. The unfained desire of reformation is Her beginning , and the care of Discipline is love : and love is the keeping of Her lawes , and the giving heed to Her lawes is the assurance of immortality . Wisd. 6. 12 , 17 , 18. Every way , to ask , to seek , to endeavour , is expected from us . Otherwise , if we are not kept , if we are quite lost , we may thank our selves for it . To that purpose , when God tells Joshuah , that no man should be able to stand before him : doth He not adde withall , only be thou strong , and of a good courage ? Josh. 1. 5. Yes , he doth so . And we have it four times over , in one Chapter , that we may be sure to take notice of it . And the Royal Prophet hath an exhortation parallel unto it . Be you strong , and God shall establish your hearts . Which I may thus paraphrase in the language of the wise man , Keep thou thy heart , and God will keep it . If thou , by thy own negligence , and remisnes , art not wanting to good thoughts , and other good helps , they shall never be wanting to thy Heart . For whensoever they faile , it is only because thou art not vigilant , and intent to purchase them , to cherish them to encrease them . For , when the light , by which our hearts are enlightned , is hid , and lost , that we cannot perceive it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith St Basil ) that is , it is not because the light is spent ( for that can never be exhaust ) but it is because we have done somewhat , that makes us not so well disposed to apprehend the light , as we were before . Or because we are drousie , and dull , and make no use of it . If we are not careles of our selves , we have the benefit of our Saviour's Prayer , Father keep them in thy name . And of God's own promise . I will not leave thee , nor forsake thee . But then , we must not leave , nor forsake our selves . Therefore if any man think , by magnifying the grace of God , to pull down the possibility of doing that which God Himself calls upon us so earnestly to do , he takes a wrong course . For , his very calling so earnestly upon us , might breed a security of what is expected from Him : and that , if we be not wanting to our selves , He will not be wanting for those good Motions , and that gratious Assistance , that conduceth to the performance of those good actions , which he so desires . For then , His Grace is never withheld , or denied , but upon our former neglect , and contemp of it . And those denials we may truly reckon to be from our selves , and not from Him : and therefore rather confesse , and bewaile , then excuse our sins . For , every way , you see , Neither the Malice , and Subtilty of the Devil : Nor our own natural weaknes , to apply the means : Nor the unrulines of our Passions , and Affections , to interrupt them : Nor the need of Divine Assistance : Nor any other pretended Impediment must any way take off , but rather increase our best endeavours for his charge , of keeping the heart . XXXI . Of the Necessity of keeping the Heart . AS we have proved it feasable ( by removing all Lets , and Pretences ) so now , I hope . we shall prove it a Necessary Duty [ prae omni custodiâ ] above all keeping . 1. This Necessity will best appear in the Inconveniencies , and dangers , that follow upon not keeping it . In which regard , the strongest Antidotes , and Preservatives had need be applied to the Heart , the strongest Ties , and Obligations laid upon that . Sin being no where so soon begun , no where so easily set forward , no where so speedily perfected , as there . For , 1. First , The Actions of the body require some degrees , and continuance , and opportunities of Time , and Place : but the thoughts of the mind conceive sin in an instant , without stirring out of their own nest . 2. Again , The Actions of the body require some labour , and it may be , some fellow-labourer too , for the effecting of them : but the Heart alone , without help , without labour , without company , can entertain , and consummate any operation of Hers. 3. Lastly , The Actions of the body may be discovered , and hindered by some others , that come to the notice of them : but the operations of the mind are so secret to all but God alone , that when we are at the worst , we may seem the best . So that a necessary caution it is , in regard of that danger , that may come from evill Actions . But that is not all . 2. In the best Actions , if the Heart be not looked too , we indanger the carriage , and may easily fall short of the reward . For , if the Fountain be corrupt , the streams cannot be clear . If our Hearts displease God , our Actions cannot be accepted . If they proceed out of constraint , or out of a melancholy retired discontent , whereby we are fallen out with the world , or out of Vain-glory , or any other by●… respect , it is but lost labour . For , God is a Spirit , and he will be served in spirit , and in truth . He looks to the Heart , and to the Modus of every Action , how good , how plausible soever in it self . In both these regards , 't is a necessary duty , that here we urge [ prae omni custodiâ . ] And yet there are some so far from this careful keeping of the Heart from sin , that they earnestly labonr , and take pains to actuate , and consummate those sins , that have there given the onset . Their evil actions present them always in motion , like the raging , and troubled Sea , that casts out nothing but dirt , and mire . But , in respect of any good , they are liker to standing pooles . Many a sweet showr from Heaven falls upon them , and for want of motion , they suffer them to perish . By which supine carelesnes , they do not only remain unwholesome , as they were before , but even that good water , that was poured in , is corrupted , and turned to no use . O that they would hear the wise mans counsel [ de custod â cordis ] at least , to cherish their good thoughts , while they have them . For , it is a shame , that true knowledge , and gratious admonition should passe through the Heart so often in vain , as good milke passeth through a strainer , that leaves nothing but drosse behind . It is a shame , that they should forsake the Fountaine of life , when it is so near them ; and take so much pains to dig those wells that will hold nothing : while with more ease they might have Wells of living water , and a good heart , out of which are the issues of Life . But to prevent this in us , if you please , we will now cast about , what might be the chiefest means , and helps , by which the heart may , and should be thus kept , as it is here intended . Without them we should leave all imperfect . Therefore I will give you a short view of them all , as near as I can . XXXII Of the means , and helps of keeping the Heart : and first of the prime , and superior Meanes . AMongst them all the prime and superior meanes is the immediate presence and assistance of God. The very thought of Divine presence is of great moment . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heathen could say ; but we need no such help . In this high point , I would intreat you rather to observe , how the Royal Prophet was affected with the speculation of it , Psal. 139. where we read thus . O Lord , thou hast searched me out , and known me &c. that is , ( if I shall entertain you a while with a brief explication of what he saith in the twelve first verses of that Psalm , which are all spent upon that subject , ) V. 1. O Lord , thou knowest me as well , as if thou hadst made great search and inquiry after me : thou knowst how I dispose of my self in my times of rest , and retirednes : and ( after that ) how I fit my self for employment . Thou discernest my most intimate and familiar thoughts and intentions , long before they are actually mine . v. 2. Thou art privy to my labour , and repose ; thou art throughly acquainted with all my actions and proceedings in all the course of my life . v. 3. There is not a word at my tongues end , but thou canst tell it perfectly before it come out , I need not expresse it unto thee . 4. Thou dost compasse me as close on every side , as a city is beset in the strictest siege . And I can stirr as little from thy presence , as if thou hadst laid thy hand upon me , to hold me fast . 5 , This thy knowledge of me , and my wayes , is so wonderful , that I can neither comprehend it , nor be concealed from it . 6. For whether can I go to hide my self from thy knowledg of me , or from thy dreadful omnipresence ? If I could mount as high as Heaven , or couch my self as low as Hell : 8. If I had the agility of the nimble wings of the morning , to convey me in a moment from East to West ; and dispose of me in the remotest parts of the Sea. 9. Even there also I must expect to be led by thy hand : no other but thy gracious conduct must be my guide . 10. If I should think to hide my self from Thee in some dark corner , the darkest night would be all one ( to that purpose ) with the clearest day . 11. For to thee ( who art the Fountain of Light ) the Day , and Night : the clearest , and the darkest places are all one . 12. So that the abstrusest , and most secret piece about me , my very reins lie open , and naked to thy view : who didst cover me with skin , and flesh , and compact me with Bones , and sinews , in as secret a place , in my Mother's womb , This pious Meditation of the Psalmist I was the more willing to expresse , ( according to the Emphatical importment of his own words ) that the thought of Divine presence might make the deeper impression in our hearts . And sure , if a man would now and then figure to himself an all-seeing eye wakeful upon his very thoughts , an ear open to his words , a hand pondering , and summing up the account of his works ; it would be a high degree of custody , and make a good intent from the heart , put a right tincture upon all that he thought or said , or did , in matters of any moment . This the very thought of Divine Presence would do . But if we could joyn the comfort of his Divine presence and Assistance together , that would be prae omni custodiâ , no custody like it . This should be our care . I am sure it was his greatest care , that was a man after God's own heart . Mine eyes are ever looking toward the Lord , saith He Ps. 25. 15. and elsewhere in several passages . I have set ( or I use to set ) God alwaies before me . Unto thee , O Lord , do I lift up my Soul. Ps. 16. 9. & 25. 1. It is good for me to hold fast by God. Ps. 73. 28. O knit my heart unto thee , that I may fear thy name : Ps. 86. 11. And more Emphatically ( as the Latin hath it Ps. 119. 120. Confige timore tuo carnes meas , ) as if he would say , Pierce me through , as it were , and nail my thoughts unto thee , from being distracted elsewhere to any thing else . In which sense St. Paul might say that he was crucified with Christ , that is , he had nailed his meditations to his Cross. This should be our care , sicut oculi servorum Our eyes should be still waiting upon God as the eyes of Servants look to the hands o●… their Masters , Ps. 123. 2. and then his eye●… would be reciprocally watching over us . Oculi Domini super timentes eum . Ps. 33. 17. This is tenere se ad Deum , to keep close to God. Of which phrase we hear so much commendation in St. Aug. de vita beata : and whereupon he saith in another place , Si vis habere custodem non dormientem , Deum elige custodem : If you would have a Keeper , that shall never slumber , nor sleep , let God be your Keeper . That is it , that will keep the Heart safe , and confident , like Mount Sion , that cannot be moved . Psal. 125. 1. Especially if this ( the most eminent means of our support ) be fed , and maintained with the frequent meditation of the Majesty , Power , VVisdome , Goodnes , and Attributes of God. Whosoever is taken up with these happy varieties of content , cannot be much at leasure for the idle excursion of thoughts . He will not easily stoop to such base employments , nor indure to be rudely shouldred out of that Happines . For , if we , when we are possessed with the serious consideration of any worldly thing , are by that so excluded from intention ( for that time ) upon other matters , that neither the Eye , nor the Ear can discharge their natural functions , upon an object directly before them . Much lesle , when a divine speculation hath taken us up , shall we be able to condescend to those inferior thoughts , that may indanger the Heart . XXXIII . Of the subordinate Means , and helps for keeping the Heart . And first of the Antecedent , and Preparatory Means . WE have seen the virtue of the Prime , and Superior Means . Under which other subordinate Means there are . Whereof some are Antecedent , and Preparatory to the keeping of the Heart , as Purity , and Aequability , that make it fit to be kept , and worthy of keeping . Other are Actual Preservatives . Of which suo loco . 1. First , We must begin with Purity . And it is the natural beginning in all courses . What Physitian doth not begin with purging before he come to his Cordials , and Rules of health ? Who puts sweet odors into an impure vessel ? And how can the Heart be filled with those graces that preserve it , untill it be a pure Heart ? then it may . Therefore Junius , and some others expound Solomons words particularly of that . Keep the Heart , that is ( say they ) purge it , and keep it , like a fountain from all filth . For , as our Saviour hath taught us . Not that which comes into the mouth defiles a man : but that which comes out of the Heart . Evil thoughts , murders , adulteries , and the like , these come forth of the Heart , and these defile a man. And , if you heare St Basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — As smoak drives a way bees ; as filthy vapours , and smells drive away pigeons : so doth the corruption of the Heart drive away the Angels , that pitch their tents about us for our defence . If we would keep those blessed Guardians , or any thing else worth the keeping , we must keep Purity in the first place . 2. Unto Purity we must adde Constancy , and Aequability of disposition ( the second care that we propounded , by way of Preparation ) that is . Our thoughts must not be at random , and extravagant . For , it is not Purity alone , which makes that true representation , that must be there . In other cases , you see , Snow is a pure white , and yet cannot do it . Milk is a pure white , and cannot do it . Water , that inclines to a black colour , yet ( if it be not hindred by motion ) propter levorem it represents any thing better . So is it in the Soul. Confusion , and Inaequability is our greatest Impediment , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Basil. A setled , and well ordered mind , a serious reducing of our thoughts to one center , makes way to the keeping of the heart in the right state . Or , at least , adde it to that Purity , that we named before , And both together will make the heart fit to be kept , and worthy of keeping . After we have taken order for them , then we come in the next place , to the particular Means , and Preservatives , by which the heart is actually kept . XXXIV . The particular subordinate Means of keeping the Heart . THese may be ranked , in this order . 1. The Fortifying , and Defending of the Senses , the outward passages unto the Heart . 2. The careful guard , and government of the Affections , her Domestical Servants . 3. The Opposition , and Repulse of worldly thoughts , the common enemies , that assaile it without . 4. And lastly , The continual supply of good Thoughts , and Meditations , to imploy , and strengthen those Domestical servants , as we called them . 1. The first of these is so necessary , that the wiseman had no sooner delivered this caution for a careful watch , and custody of the soul but he presently addes , ( for the care of the Senses , and those other parts . that are commanded by them . ) Put away from thee a froward mouth . Let thine eyes look right on ( let no fair appearance turn them awry ) Ponder the path of thy feet . Bow thine ear to understanding . &c. Prov. 4 24 , 25 , 26. There 's somewhat , it seems , in the care of the Tongue , and the Feet , that makes to the safe custody of the Heart . But the Eye , and the Ear , and the rest of the Senses , above all other must be looked to . They are the Windowes , and the back-doors , wherein as the Enemy may creep through to offend the Soul : so her own Servants also from thence may creep out to betray Her. In both these regards ( for the dangers without , and for the revolts within ) we must look well to the Senses ; if seriously we intend the custody of the Soul. God hath not mounted the senses into the highest seat of the body , there ( like false spies ) to see , and betray . But , like a careful watch , to foresee , and prevent the imminent dangers . Either by shutting their doors to enemies , that openly assault ; or by keeping aloof off from those that can poison where they do but touch . That , in all the Faculties of the Soul and Body , we may be calm , and quiet . Not tossed about with every breath , that beats at the Ears . Not disquieted with every fancy , that is taken in at the Eyes . Not shaked , and affected with every touch But having all the Senses , as the Organs , and servants of the mind , at the due command . This is our first Help , for the securing of the Heart . 2. The second is the guard and government of the Affections , her domesticall servants . For commonly the Affections are the Rebels of our Nature . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( saith St Basil ) i e. which doe as good as put out the very eyes of the soule , and make a blind Sampson of the strongest heart . So that this is a duty , as necessary as any of the other . For in vaine doth the Soule command her attendants abroad , if she looke not as well to all at home . There is all the mis-rule , if we take not some exact order of Government . Now to fight against these Rebels , to prevaile against these so potent , and home-bred Syrens , hic labor , hoc opus est . To tame the wildness of those Affections that must be bridled . To take off the dulness of others , that must have the spurre . To appease Anger , and lust . To oppose pride , and covetousness . To carry a strict hand over other wayes of provocation , and Inticement . And to indure what we should doe in such a taske , and conflict : Pars magna Martyrii est , saith St Augustine . It is a kind of Martyrdome constantly to indure such combats , and not to yeild . Happy is he that can do it best . And who would not strive for that crowne ? where He that doth not resist , but playes with his Affections , and Passions , dallies with no other , then a dangerous fire in his owne bosome . To secure the heart , in this case , we must flie idleness , and too long and careless intention upon dangerous objects at a dangerous time . And , above all , we must strive for a due serenitie , and calmeness of Spirit : and remember that Lesson , which our blessed Saviour commended to our practise . Discite à me , quia mitis sum Learne of me : for I am meeke , and lowly in heart . Mat : 11. 29. All this we must be willing to do , that we may , by degrees , exclude the obstreperous , and tumultuary accesle of their importunate , and impudent solicitations . 3. When we have gone thus farre , for the safety of the heart : then we must come to the opposition , and repulse of worldly thoughts , the Enemies , that hinder , and assault the heart without , and would withdraw it from God. This must be added to the former , at fit times . For , we cannot give advantage to the world , but we must take as much from the Spirit . As it is in the ballance ( if the one part goes up , the other goes downe ) so it is in the heart commonly . If worldly thoughts fall to the ground , better will ascend into the place of them : But when we mount them into the highest place , down go the other . I say , this must be added , at fit times . For otherwise wordly thoughts , and businesses , and recreations too , have their time , when they are necessarie , and must not be omitted . Neither are we alwayes alike disposed for heavenly employment . Nor will the object it selfe indeed be gazed upon long by us . And in this Advise , where the wise man saith [ prae omni custodià ] keep thy heart above all keeping . [ Prae omni ] is so farre from excluding all other thoughts , and employments , that it rather implies many more , but it puts the Superlative , upon this above them all . The heart may have her times of other serious entertainments , or lawfull Recreation . But she must have her time of Privacie , and Retirednesse from them all . 1. Both because the devout heart is the spouse of Christ , and ( as St Bernard speakes Christ doth not love , to come to his spouse in the presence of a multitude . At least , he will not knock every day at that heart , where there is so much other businesse , that there is no leasure to let him in . 2. And then againe , because whensoever the Soul would mount her selfe to heavenly speculations , if she be surprised with worldly affaires , she is like a bird , that hath her feathers limed , Intangled in them , she is not able to use so much as her naturall strength , to elevate her selfe . In both these regards , there are seasons , wherein she must be retired to God , and Her selfe . And this is the third of those meanes , and preservatives , that may be used for the keeping of the heart . 4. After all these . We have no other care , unlesse it be this . How there may be a continuall supply of good thoughts , and Meditations , to busie , and strengthen the heart upon all occasions . And such a supply there may be , in the daily perusall of two great Bookes , upon which all other are but Commentaries ) the Booke of the Scriptures , and the Booke of the Creatures . The Royall Prophet made the Nineteenth Psalme in speculation of them Both. The first part of it begins with the Creation ( The heavens declare the glory of God. The second part ( from the 7. verse ) is of the Scriptures . The Law of the Lord is a perfect law . And so Both those Bookes are there commended to us . 1. Whereof , That of the Scriptures is absolutely necessary , as a Rule and Patterne to them that want a guide , or light it selfe to the blinde . Therefore we are advised to meditate in that Day and Night . Psal. 1. 2. And the other of the Creatures must not be neglected , because they were created indeed to that end , to serve our weake apprehension of God as so many Spectacles , not to looke upon them , and stay there , but thorough them to looke upon God Himselfe . And so we may understand that obscure place in the Preacher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , He hath given the heart of man a whole world of matter for Meditation so large , that no man shall ever fully goe through it , and find out all the workes of God , though he spend all his life time in that studie , from the beginning of it to to the end . Eecles . 3. 11. Out of all which plenty we might , every day , select something , to praepossesse that roome in the heart , which otherwise vaine , and perhaps worse then vaine fancies will incroach upon . If we delight in rarities , we might every day pick out some of those reall wonders , which God himselfe ( the God of wonder , and the God of Nature ) hath abundantly afforded to entertaine our speculation . Whether we look up to Heaven , or downe to Earth : whether we looke to other Creatures , or to our selves : into our bodies , or into our soules : there is matter enough of wonder , and meditation , to keep our hearts in the feare and live of God. XXXV . The Close , and Fruit of these last Meditations . VVE have seene , that the Heart may and should be kept , above all keeping . We have seen what Meanes , and Helps there are for the keeping of it . Let us therefore so keep it , as our onely treasure , which whosoever hath lost hath nothing else to lose or keepe . We are carefull enough , that the Bodie and Apparrell , and every thing else about us , be neat and cleanly kept , and repaired . When are we so forgetfull , as to leave the body one day without meat , and drinke , and sleepe , and attendance ? Let us do as much for the Heart , and Soule , which is worthy of farre more . Let her be Lodged in a roome worthy of Her , Let Her be Fed with her own proper food . Let her be reposed upon her owne pillow , that passeth all understanding . To keep it thus , is to follow the counsell of the wise man , and to prove wiser then He was . But to imploy so pretious an Instrument to any base use , is the Act of a man , that hath lost his wits . I will say more . It is no better then Sacriledge , that a Soule , which hath been offered to God , as a reasonable sacrifice , should ( after that ) be made an organ of sensualitie , and a Cage for Devils . No better , did I say ? Nay it is farre worse . For it is not onely the withholding of a Vessel consecrated to the service of God , but it is an Attempt upon the Image of God Himselfe . The Heart here being the Soul , and the Soule a Character of the Divinity . And therefore not to be prostituted to publick infections , but kept pure , and safe , above all keeping . Our answer to all Attempts against it , being that which was our first answer in Baptisme [ Abrenuncio ] I for sake them all . We undertooke that once , and failed of it . Let us now resolve , and do it . And , that we may be inabled to doe it . Let it be our humble prayer , that God would create a new Heart within us , and then give us strength to keep it , as we ought . And ( to the same end ) ‑ that He would give us grace to lay sure hold upon the Prime , and Superiour Meanes , and keepe close unto Him , the living God , out of whom indeed are the issues of Life . XXXVI . Instructions for those times , wherein we are called to the Church . HAving hitherto endeavoured to fit the Heart , and Soul for more private devotions and entertainments : we may now take the like care to prepare her for times of Divine , and Publick Service with the Congregation : both for the further confirming of her self , and the clearer example to others . And , if we mean to be so serious in this high employment , as the happy exercise , and the most happy consequence of it doth require , good reason there is , that first our Preparation to the Sanctuary , then our Demeanour there , as in Gods House , should exceed all other . As the Shekel and measure of the Sanctuary was double to the ordinary measure . He that dwels in Heaven hath an especial eye upon that place , above all other ; not only to defend it , but to observe our carriage within it . 2 Maco . 3. 39. Which that it may be the more acceptable , we should perswade our selves , as in our earthly affaires we often forget our heavenly , so in this heavenly work , much rather to forget , or neglect our earthly businesses , and addresse our selves wholly to the service of God. For , if he be accursed that doth any work of God negligently : how shall he avoid a curse , that useth not care , and decency , and reverence in the discharge of holy , and publick Duties . A few dead flies ( saith the wiseman ) corrupt the pretious ointment of the Apothecary : so may a little undecent carriage discredit the noblest , and best of our Civil , and Religious Actions . Eccles. 10. 1. Therefore should our Preparation , before we goe to the Church , and our Heed , and Discretion there , be such as may keep us from offering the sacrifice of fooles , and with an ill savour infecting that incense , which is presented before God Himselfe . It should do so . And it will do so . And it will be so , if we will follow that Wise man's counsell , Eccles. 5. 1. vel 4. ult . Observe thy foot , when thou goest into the house of God. that is , Examine thy Affections , and thy course of life , and be more ready to heare — where hearing is put for obeying ( audire for obedire ) and his meaning is , that Obedience is better then Sacrifice . 1 Sam : 15. 22. Therefore we should be readier to obey God , then foolishly to perswade our selves , that without amendment of life , our Sacrifice , or Prayers should expiate our faults . No , without that Obedience , our very Prayer is an addition to our sinnes . If you are not yet ready for that Wiseman's counsell , will you listen a while to the advise of the wise son of Syrach Ecclus. 18. 23. not to venter upon the worke of Prayer , or rush into the house of Prayer , without due preparation . For God being a Spirit , when we come to serve him , he lookes first to the Heart . vide Num. 19. 13. & 2 Chron : 23. 19. And if we do not so too , if we be not well advised what feet ( that is , what Affections ) bring us into God's house , that carelesse tendry of our service is the bold act of them that tempt the Lord , and renders them more sinfull , and so lesse acceptable unto Him. So thought wise Solomon , that built the first Temple unto God , the first house of Prayer . And so thought the wise son of Syrach , that gave us the first Lesson of Preparation to Prayer . He that is wise will hear them , and walk with God alone , ( Mic. 6. 8. ) before he presume to walk toward the Church , that so when he is there , he may give him the honour due to his name , and worship the Lord with holy worship . Ps. 29. 2. For Holines becomes his house for ever . Ps. 93. ult . Aaron had this memorandum of it in the forefront of his Miter . Exod. 28. 36. & 30 30. And it was the Meaning of that Law given to him and his Sons , when you go into the Tabernacle of the Congregation , ( or to the Altar , ) wash with water , that you dye not . Holines in the Front , and washing at the entrance were emblemes of that Purity , and Sanctity of life , which makes our service acceptable unto God , and without which we must not think to flatter him with outward shows ; and pretences of Hearing or Preaching , or tendring our Prayers . Jer. 7. 10. For to the ungodly saith God , Why dost thou preach my Laws , and take my covenant into thy mouth . Psal. 50. 16. And elsewhere . I cannot away with your Sabbaths , and solemn assemblies . Is. 1. 13. Such blind Pretenders to the service of God ( whether Clergy , or Laity ) were ever more bold then welcome . God hath shew'd us in several places of Scripture how he likes their room better then their company . Amongst other places , so he tells them in Malachi , 1. 10. I would some of you would shut the Church-doors , and keep them out , for I have no pleasure in them , nor will I accept an offering at their hands ( saith the Lord of Hosts . ) And again . I will throw the dung of your solemn sacrifices into your faces , and so let them cart you away with it . Mal. 2. 3. This is the plain meaning of those words in Malachi , and do not all the Prophets say as much as this comes to ? will you hear some of them ? Isay first . To what purpose is the multitude of your Sacrifices ? When you come to appear before me , who required this at your hands ? Is. 1. 11 , 12. He that kils an Ox , is as if he slew a man. He that sacrificeth a Lamb , as if he cut off a dogs head . Is. 66. 3. To what purpose comes there to me Incense from Sheba ? Jer. 6. 20. and again in the next Chapter : v. 4. Trust not in lying words , The temple of the Lord , the temple of the Lord , the temple of the Lord. Will you steal &c. and come and stand before me in this house ? They come as other people use to come , to hear ; and show much love with their mouths , the Sermon is like Musick to them , for they hear and do not . Ezek. 33. 31 , 32. I will not smell your solemn assemblies : take away from me the noise of your songs , and melody of your viols . Amos 5. 23. Wherewithall shall I come before the Lord ? will the Lord be pleased with thousands of Rams , or ten thousand rivers of oyl ? Mic. 6. 6. The Prophet Haggai gives them a touch of the same mistake , in the question about the touch of holy flesh , where he would have them informed , that an impure and disobedient heart pollutes all that is offer'd upon the holy Altar●… Hag. 2. 11. If men would now and then think seriously of these and such like places of Scripture before they go to Church , it would make them carry better intentions , and affections , and resolutions , then are commonly brought thither by most men that enter the Church pro forma , and come out no better then they went in . What I have said will be warrant enough to make this my first Item to my self and others , that we look first within , quid loquatur in nobis Deus , whether there be within us an Oracle or Temple fit for God ? or if there be not , that we stay our going toward the Church a while , and go first to our Closets , reconcile our selves to him , and then go and offer our service there . For it is in vain to come with that foolish people in Ezekiel , that make a show of much love to God wish their mouths onely , Ezek. 33. 31. Is. 58. 2. Without a right intention of Heart , and purity of Devotion , our meer formal coming to Church ( to hear , or pray , or preach , ) will procure us little acceptation . Holy David's method would be thought on : I will wash my hands in innocence , O Lord , and so will I go to thy Altar . Ps. 26. 6. He took the best course to begin with , [ paratum est cor ] my heart is ready , Ps. 108. 1. and so to [ cantabo ] I will sing and give thanks with the best member that I have . XXXVII . A second Task in this Preparation . AFter this first care in our Preparation , a second would be to inflame our hearts with the love of that holy place , and that holy work , to which it is fit we should come with ready and chearful minds . And that may best be done by borrowing some Light and Heat from those servants of God , that have excelled in that kind , and especially from the Royal Psalmist , by meditation upon these or the like streins of his or theirs , wherein we shall see , that they accounted this place the Joy of their Glory , the desire of their eyes , and that whereupon they set their minds . Ezek. 24. 25. One thing I have desired of the Lord which I will require , that I may dwell in the house of the Lord , all the dayes of my life , to behold the fair beauty of the Lord , and to visit his Temple . Psal. 27. 4. O Lord I have loved the habitation of thy House , and the place where thine Honour dwels . When shall I come to appear before the presence of my God ? Ps. 42. 2. O how amiable are thy dwellings , thou Lord of Hosts . My Soul hath a desire to enter into the Courts of the Lord. My heart , and my flesh rejoyce in the living God. Psal. 84. 2. I will offer in thy dwelling an oblation with great gladnes . Ps. 27. 7. My lips will be saine , when I sing unto thee , so will my Soul — Ps. 71. 23. Give thanks , O Israel , to the Lord in the Congregation , from the ground of the Heart . Ps. 68. 26. XXXVIII . Our passage toward the Church , and our entrance into it . AS we passe by the graves , in the Church-yard , or other Dormitories , we may ( when we are alone , and can do it , without seeming Affection , and Hypocrisie ) put our selves in mind of our Mortality , and the hope of a joyful Resurrection out of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which are God's Storehouses for the Bodies of his Servants , that have their Souls in Paradise : or rather His Paradise , his Garden set with Beds of those flowers , that shall bud out again in the great Day of our general Spring . In like manner , as we cast our eye upon the Font , and Pulpit , we may sometime recall the memory of that solemn vow , that we openly undertook at our first Initiation into the Church : and of those many Sermons , that have often rubbed the remembrance of that , with little appearance of successe in our practise . But we must never forget to come in and out and do all in the Church with that decent , and reverend behaviour of our selves , that is due to a place of Gods more especiall presence , and our more peculiar service unto Him. Whereupon Jacob called his Bethel a place of dread : and the Jewes stiled theirs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Palace , or place of Majesty , where they conceived God sitting between the Cherubim as upon a throne of state , and the Christians called theirs ( in the same sense ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : whence we had our Kirk , and Church . All these names putting us in mind of that which was the very letter of the Law , that we should reverence Gods Sanctuary . Levit. 19. 30. Though ( in it self ) it was no peculiar Act of Law , but rather the Dictate of Reason , that God should be approached to , and served in the compleatest kind of service , with all inward , and outward reverence , that is fitting for us . The Holy , and Princely Prophet carried this thought along with him , when he went to Gods House , and how doth he expresse it ? We will go into thy Tabernacle , and fall low , on our knees before thy Foot-stool , ( that is , before the Ark. Psal. 132. 7. And in other words of his , we invite our selves , every morning , to the same duty [ in ô Venite adoremus ] O come , let us worship , and bow down , ( that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and kneel before the Lord our Maker , Psal. 95. 6. i. e. before him that made body , and soul , joyn'd them both together , and will expect they should both be joyn'd together in his service . Our Invitatory Psalm calls for it by the example of Holy David in the Tabernacle . That his example prevailed with the Jewes , we see it in Solomon's time . For , as soon as they had a Temple , we find them all ( the whole congregation ) bowing themselves , with their faces to the ground , upon the pavement , and worshipping . 2 Chron. 7. 3. & Nehem. 8. 6. And who knows not , that it was a custome of the Jewish Church , when they were abroad , to pray towards the Temple : and when they were in the Temple , to worship towards the Altar . The first we see in Daniel's practice . Dan. 6. 10. The other confirmed by good K : Hezekiah's command . Incurvate vos coram Altari hoc . 4 Reg. 18. 22. If the Christian Church hath the like Practice before the holy Table , it is no more bowing to the Table then K : David or K : Hezekiah's adoration before the Altar was adoring the Altar in those dayes : or man's kneeling before his seat is kneeling to his seat . 2 Chron. 29. 29 , 30. And if the Christians Reverence was more then that of the Jewes , good reason for it , we have more ingagements , that call for more respect , and might cast us lower before his Foot●… stool : that first bowed the Heavens , and descended as low as earth , that hemight raise us as high as Heaven : then in his agonie , bowed again , and fell on his face , to pray for us , that now think it much , to stoop a little in the Church , when we come to pray for our selves . Mat. 26. 39 : The glorious Saints above , they do it , they bow when they addresse themselves before Him. In the fourth of the Revelation you may see them falling down , and worshipping , and casting their Crownes before the Throne . Rev. 4. 10. They that pretend to be cunning in the Revelation think they could tell us best , who they are , whether Caelestial Spirits , or the Reverend Fathers of the Church , that go there , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Elders , or Priests . ) Whosoever they are , they are such , whose example we had better follow here , then defer it , till we think to see them in Heaven . But , if they will continue as stiff in the knees , as they are in the neck , I must tell them , the very Devils did it . Marc. 3. 11. They bowed before our Saviour when he was in the state of his humility : shall we be loth to do it , when he is in his state of glory ? Surely , he that commanded us not to bow to idols , did not mean but we should bow down to himself . Yet if we doubt of his meaning , let us learn what that means in the Psalmist , Give the Lord honour due to his name , worship the Lord with holy worship . Holy worship will have the heart , and due Honour will have the lowest submissive expression of bodily Service , which is no more then our bounden Duty to God : and the one will easily follow the other . For as fire will shew it self by smoak , and Faith by good works , so will the inward devotion of the Soul interpret it self by the outward carriage of the body ; that men seeing our hearty service , may , by our good example be led to glorify our Father which is in Heaven . XXXIX . Our timely addresse , and stay to the end of Divine Service . LEt us take order that we may be there from the beginning to the end : to come in with the first , and go out with the last : that our Hearts and Tongues may bear a part throughout ; which is a good means to make us partakers both of the Absolution at the beginning of Prayer , and the Blessing at the end . For if we would be loth to rise from Table , before we have dined , or supped ; much more should we be unwilling to deprive our selves of our spiritual Food in the word of God , and in Prayer : where above all other places , it should be our Meat and Drink to do the will of our Heavenly Father . We should rather be willing to wait for the loving Kindnes of God in the midst of his Temple , ps . 48. 8. and follow that of S. Basel , ( de abdicatione rerum , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to let no pretence interrrupt , or take us off from any part of Divine Service . XL. At our first Kneeling . HAving entred into the Church with due reverence , we may at our first kneeling down present our selves to Almighty God in one of these , or the like short Ejaculations . Either in that of King David . Psalm . 19. 14. Let the words of my mouth , and the meditations of my heart be now and ever acceptable in thy sight , O Lord my strength , and my Redeemer . Or that of K. Hezekiah . 2 Chron. 30. 18. The good Lord pardon every one , that here prepares his heart to seek after the Lord. Or , Holy , Holy , Holy , Lord God Almighty , which was , and is , and is to come , fit us all for thy service . Revel . 4. 8 : Or , Merciful Lord , gratiously accept us all , that come hither to present our selves , our souls , and bodies unto thee , for Jesus Christ's sake , that vouchsafed to present himself bodily in the Temple for us , in great love , and humility . Or , ( that we may hoc agere . ) O most gracious Lord God , give us grace to make the best use of our time in thy House , and not to offer the sacrifice of Fools , and so indanger our selves most , where we may be best fitted for Heaven , where the Lord God Almighty , & the Lamb , are the Temple thereof . Apoc. 21. 22. VVhen we are return'd from Prayers , say , Lord , make our earnest and constant endeavours abroad expresse the heartines of our publick and private Prayers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocles . XLI . Of publick Prayers , and Sermons . AFter our Reverence and Devotion hath made a good entrance ; that the rest of our Employment in God's house may be answerable to that good beginning , it will not be amiss to say somewhat before hand of publick Prayers , and Sermons . 1. Of these , the first thing I would say , is that the Church is the proper place for them , not any secret Conventicles . Our Saviour commonly made that choice for his Preaching , where it might be had . He taught daily in their Synagogues . The Apostles did the like . They went into the Temple at the hour of Prayer . Act. 3. 1. And for their Preaching there , they had direction to do so from no lesse then an Angel , who spake it in these words : Go , stand , and speak in the Temple to the People . Act. 5. 20. 2. Another thing to be said of publick prayer and preaching is this : that being publick Actions , they should appear to be so by the Auditory : that is , Prayer should ascend to Heaven not from the Priest alone , as if it were onely his , but from all the People too : their hearts going along with him , and their tongues declaring it to be theirs also , by joyning with him in the Responsals , and their Amen , which is the seal that confirms it to them . They to be parties , and partakers in the benefit of that Prayer . And so for the Sermon : the Preacher should not preach to himself onely , ( though his heart should first , and most be affected with it , yet ) if it be the word of God that is delivered by him , as Gods Embassador at that time , then the Hearers should lay it up , and give it their Amen , by their Practice , which seals up the benefit unto them . 3. A third thing we should desire , that we may have all the service , without mangling , or maiming ; have it as Religion and the Church prescribes , not leaving out Prayers , or Lessons , for the Sermon 's sake , but upon special occasions . For whatsoever the Sermon may prove , we are sure the Lessons are the word of God , and God speaks to us by them : which we cannot say of our Sermons , unlesse they may be reduced to that Touchstone of the written word of God , and thence receive their Warrant . And be the Sermon what it should be , yet they are much mistaken , who think they have done their Service , if they come soon enough to hear the Sermon : For the Sermon is the work of another , and tendred in God's behalf to us ; but our service to God , ( though it be in both in our hearing and praying , yet is it ) rather in our prayers , and other the like publick Duties of the Church . For which especially Churches were erected , and from which they were called Oratoria in the Primitive times ; and before that , in both Testaments , Domus Orationis , Houses of Prayer , where we meet him , and make our solemn Addresses unto him . 4. Our next desire would be , that we may have our Prayers in that Form , wherein the Church tenders them , without Battologies , and extemporary flashes . For that which is enjoyned by the Church is most safe and warrantable , and wherein the whole Church joyns with us , in the same petition , and the same terms , beside many other advantages which they have . And the very proposing of them in a sett Form , is that which the Church learned from God himself . In times of great affliction , wherein there was need of hearty prayer , it was God's own direction by the mouth of Hosea : Take unto you words , and return unto the Lord , and say , Take away all iniquity &c. Hos. 14. 2. And again by the mouth of Joel , Let the Priests weep , and say , Spare thy people , O Lord. Joel 2. 17. And have we not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from our Saviour himself , the very word of God. when you pray , say , Our Father : we must say it , saith our Lord himself . And what if we say it more then once ? what if the Collect of the Day come twice , and the Lords prayer thrice into our Service ? Have we not our Saviours own warrant for it , implied in these words of St Mat : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Mat. 26 44. When our Saviour was to teach his Apostles ( that were to be guides , and directors to us all ) he puts them into this way of a set form , and in his most earnest prayer , in his very Agony he prayes in the same words thrice . XLII . Of singing the Psalmes , or Anthems . FOr these , I shall only commend 3 Rules , which we may learn from the sweet Singer of Israel . 1. The first is in [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sing unto the Lord , ye Saints of his , or holy ones . Ps. 30. 40. Of all other , this is no task for them that have no Holines . For , To sing to the Lord , is not , barely to pronounce , and chant the words of the Psalm , but from a pure and thankful heart , to make melody unto God. Therefore holy David invites none to sing , but such as are holy . Full well he knew , that an Evil Tree cannot bring forth good Fruit : nor can the Heart , unles it be first purged , and sanctified , produce any thing to the praise and glory of God. Our Persons must first be liked : else Praise is not seemly in the mouth of a Sinner , no more then a Jewel in a swines snout . Ecclus. 15. 9. 2. The second is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sing with understanding . Psal. 47. 7. that is . Laying the ground of your Joy in God himself : not in any prosperity or good successe of our own . Bas. in Psal. 32. Or , Having a true tast , and relish of what is sung : the mind so distinguishing the sense & virtue of that which is uttered by the mouth that we may truly say with the Psalmist . O how sweet are these words unto my throat . Psal. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Or lastly , Singing in law and measure . For sure , He that made all things pondere , numero , & mensurâ , is not pleased with the irregular noise of bellowing , and screaming voices , but rather with decent and lovely sounds of pious , devout , and discreet Singers . Such as if they will have Instruments of Musick too , take order that they may be well tuned , and well-sounding like Davids Cymbals . Psal. ult . 3. The third is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Sing praises lustily unto Him , with a good courage . Ps. 33. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sing well , that is ( saith St Hierome ) Make that good in your Actions , which your tongue expresseth , or ( as St Basil expounds it ) with your Devotion , and Intention , no way distracted . 2. Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , when you exalt Him , put forth all your strength ( as the wise man speaks ) Ecclus. 43. The Hebr : and Greek ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are patheticall termes , and signifie such a joy as cannot be articulate , but is rather expressed in shoutes , and acclamations ( like that of Souldiers in the Camp , upon a notable victory : and Countrymen in the Field , at the end of a happy harvest ) or such a joy as conceives far more then can be uttered . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He 's a happy man , that hath the Art of this Joy. Ps. 89. 16. And it seems the Christians had it in the first times of the Church . For , St Jerome saith , they were wont so to thunder out their Amen , and sing their Psalmes , that the noise ecchoed with it . They did it with that chearful noise , and devotion , as if by their very voice , they would have opened the Heavens . Their Amen was like a clap of thunder , and their Halelujah like the roaring waves of the Sea. The Israelites were before hand with them ; in that chearfulnes . For , when they only received the Arke into the Camp , they shouted with so great a shout , that the Earth rang again . 1 Sam. 4. 5. And how they sang before it , at other times , you may guesse by Holy David . My Heart danceth for joy ( saith he ) and in my song will I praise thee . And it is no wonder if David danced with his heart , and with his feet too . For we read of one lame from his Mothers womb , and yet as soon as his feet were at liberty , he was found going into the Temple skipping , and praising God Act. 3. 2. 8. So did some before us , while we neither dance , nor sing after them . So cold , or hoarse we are , and so favourable to our selves as if we cared not , that our Service , and Thankfulnes should keep any Analogy , either with the goodnes , and greatnes of God , or with the chearfulnes of those , in both Testaments , that have gone before us , and led us the way . 1. But let us a little bethink our selves , whether it be not a Solecisme , to sing and not to be chearful . 2. And whether Praise , and Thankfulnes ( by the law of Nature ) may not call for Joy , and Alacrity of Spirit . 3. And lastly , whether ( for that very cause ) this part of service is not both often , and with good reason performed by singing , playing on Instruments . Which came not in with the Law. For , we read of their Songs , and Musick , presently after their passage out of the Red Sea , before ever they had Arke , or Temple , or Law from Mount Sinai . And if you will hear Calvin ( upon Luc. 2. 13. ) It is according to the pattern above , where the Angels are set out playing upon Harps before the Throne . I wish their Joy , and Alacrity may stirre up ours , at least that we would take up that Resolution of Holy David . Psal. 71. 21. My Lips will be faine , when I sing unto Thee , and so will my Soul , which thou hast delivered . My Soul shall be filled , even as it were with marrow , and fatnes , when my mouth praiseth Thee with joyfull lips . Psal. 63. 6. We may find the good K : Hezekiah following that example , and his people with Him. 2 Chron. 29. 30. And we shall do no lesse , if we will give true weight to the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I mentioned before , which signifie a kind of unutterable joy . Such a Joy and Praise agrees properly to none but God , an Honour that fits Him only , who is in Himself ineffable , and incomprehensible . And therefore as He is best served with those prayers , that have in them gemitus inenarrabiles ( groans that cannot be expressed ) so He is best served with those praises too , that have in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such patheticall deliveries of Joy , and thankfulnes , as no Articulate voice can reach unto . I said , He is best served with those . I will say more . He cannot well be served by any , but such as are ( in effect ) aequivalent to them . Take the best Praise that ever was delivered by the holiest Saints , and it is but ex ore infantum , & lactentium , as weak an expression , as if it came out of the mouth of the babes , and sucklings . Whatsoever we pen for others , whatsoever we sing out our selves ( in regard of the full expression , that is due to God ) it is but like the first titubations , and ventures at words , which little Infants begin to frame , in imitation of their Nurses . Nay the Prophet David would have me go lower yet . For , He that had chanted out Gods praise in so many sweet Psalmes , doth yet confesse of them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tacet tibi Tehillah , that is , a Psalme is a kind of dumbe , and silent thing before Thee . Psal. 65. 1. Or , the loudest Psalmes , and Praises are but as deep silence . So many several Songs reach not the excellencies of thy goodnes . For , how can they reach that which is infinite ? They are but so many several wayes of an eloquent and Divine Silence . In some such Contemplation as this St Aug : made it a part of his Consessions . Vae tacentibus de Te , Domine , quoniam etiam loquaces muti sunt . Woe be to them , that say little in the praise of God : for they that have said most , and sung loudest , and sweetest , are little better then mute . For the Lord is great , and cannot worthily be praised Ps. 96. 4. We may sing well , and we may speak much , and yet come short — For He is great above all his works — Therefore when you glorifie the Lord , exalt him as much as you can , for even yet will he far exceed . And when you exalt him , put forth all your strength , and be not weary , for you can never go far enough . Ecclus. 27. 28. 30. Let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or what you will , it will fall short of his Praise . The most we can attain to , is to feel that we want capacity and ability to conceive , or express the praise of God. And they that are most expressive of that want , are the best Proficients in the art of praising God , in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in singing with art and understanding . XLIII . The influence that Preaching , and Prayer , and Reading of the holy Scripture should have upon our Practice . AS a Merchant , when he hath filled and enriched his Ship , if then he suffer Shipwrack , he is the more miserable , by how much the more wealth he had in his ship . So is it with us if we make shipwrack of our selves , when much Prayer and Preaching hath filled and enriched our hearts . And yet do we often suffer our best merchandise to be taken out the same day that it was taken in . Not considering that to frequent the Church , unlesse our lives be answerable to it , doth not so much prove us more religious , as it procures us a greater punishment , and sends us a little wiser , but deeper into Hell. For it is not Learnin̄g , and Formality , but true holines and obedience that commends us to God , and makes us Christians . And we may account all our exercises of Hearing , but as so many Keyes to open , and so many hands to let us in to the exercise of some virtue , otherwise of little value . To which purpose the Jews had a Proverb , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrina sine opere non est doctrina . Which was shadowed out in the Law ( at the consecrating of the Priests ) by laying the blood first upon the right are , ( to shew that they must not be deaf to bear the will of God , ) then upon the thumbs of the hands and feet , Exod. 29. 30. to shew , that not hearing alone , but doing , and walking accordingly , must make them perfect . So that we may conclude , that a good life must be the effect and commendation of our Preaching , and Hearing , and other publick service . And we may say more , that a good Life is a continual preaching , a continual praying , and praising of God : ( our good example teaching and perswading most effectually , and our good report filling many mens mouths with praise and thankfulnes unto God. ) Which made Chrysostome say , ( tom . 1. 82. ) that he whose Actions speak a heavenly language , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) hath in every action a several tongue , and in the harmony of many Actions the true art of Rhetorick : and those Divine streins of more then vocal Musick , that are so much the more powerful with God and man , by how much the more real and effectual they are in themselves , and ordered with a sincere intention and affection of Heart . XLIV . The necessity of frequent Prayer , both in publick , and private . BEside God's precept to pray continually , and God's promise ( Ask , and you shall have , open thy mouth wide , and I will fill it , ) our own necessities , and the necessities of other men ( which the law of Charity binds us to regard ) will prove the necessity of frequent prayer . 1. Our own necessities may bring us to it , both in regard of the good things which we have , that we may injoy them , ( for we are but Tenants at will for them all , ) and for the good things which we have not : for they are so many , and so great , that no man hath attained perfection . 2. Others necessities should not be forgotten by them , that should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and such are these . The Christians in distresse . The Jews in blindnes . The Greeks in slavery under the Turk . The Latins in Popish superstition . The Pagans infidelity . The affliction of our Friends . Enemies . These should not be forgotten . And thus should we make others enjoy the benefit of our publick and private Devotions , and not frame our prayers for our selves onely , and our own Relations . XLV . The set Hours of publick Prayer . THese are the rather to be observed , that our Devotions may be accompanied with the prayers of others in our behalf . In which regard , I think , we should do well , when our necessary occasions detain us from the publick places of Prayer , yet ( as neer as we can ) in the set times of publick prayer , to commence our sutes unto God. Of the great Elijah 1 Reg. 18. 36. ( whose Prayers were so powerfull when he convinced Baal's Prophets by fire , though he was then far from the Temple , yet we have this observation of the time . It came to passe at the time of the offering of the evening sacrifice , that Elijah the Prophet came neer , and said , The Lord God of Abraham &c. And then the fire of the Lord fell , and consumed the burnt sacrifice . v. 38. Ezra picked out that time , when he lamented the affinity with strangers : 1 Esdr. 9. 5. At the evening sacrifice ( saith he ) I arose from my heavines , and fell upon my knees , and spread out my hands unto the Lord. The book of Judith hath the same note upon her humbling her self by prayer . It was about the time that the incense of that Evening was offered in Jerusalem . Jud. 9 1. And it is worth your observation , how God hath met with them , that interrupted that time . And ( when he would do a favour ) how he hath often made choice of one of the hours of publick Service . The first of these we find in Samuel . 1 Sam. 7. 8 , 10. As he was offering up the burnt offering , the Philistins drew neer to battel against Israel : but the Philistins might easily perceive , that they had better chosen another time . And it was not long before the Israelites had a sign , that God looked gratiously upon their Sacrifice : for he thundred with a great thunder that day upon the Philistins , and they were smitten before Israel . The other we may clearly see in Jehoshaphat's case , 2 Reg 3. 20. when he , and Jehoram , and the King of Edom , ( being distressed for want of water ) had obtained it by Elijah , we read thus . It came to passe in the morning , when the meat-offering was offered , that behold th●…re came water by the way of Edom , and the country was filled with water . Then again we see it in Daniel's vision . The Angel Gabriel appeared to Daniel , about the time of the Evening oblation : it is observed , that our Saviour offered himself upon the Crosse the same time . And , The like observation we have in the time of the Maccab : when Onias offered sacrifice for Heliodorus . 2. Mac. 3. 32. The like in the Gospel , of the Angel appearing to Zachary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 1. 8. And of Paul and Barnabas separated for the Ministry , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 13. 2. & 22. 17. And ( then which more cannot be said ) the Holy Ghost vouchsafed and chose to make his visible descent , at that time . XLVI . The Place . VVE have said enough to make us desirous to keep the Time , and we should desire as much to keep the Place too . We find the Apostles keeping of them both . Going up to the Temple at the hour of Prayer . Act. 3. 1. Solomon , that built the first Temple , acquaints us with the Priviledge of this place . The eyes of the Lord are open towards this place , day and night . 1. Reg. 8. 31. God regards that house more then other places , and vouchsafes his presence there , in an especiall manner . And shall not we regard it and afford our presence , to meet Him there ? What is the signe , that the Lord will heale me , and that I shall go up to the House of the Lord ? saith K : Hezekiah to the Prophet Isai. 2. Reg. 20. 8. That is the first thing that He would wish to do , after his recovery from sicknes . But , of all other , K : David hath most pathetically expressed himself for this place . Though he was a King , yet He would not have been loth to have been a Door-keeper there . He thought the very Sparrows happy , that were near it . And if he had been put to his choice , for one thing , that He would have desired , it should have b●…en , to dwell in the House of the Lord , all the dayes of his life . This love to the place we find also in the Gospel . We read of Hannah the Prophetesse ; in her old dayes . Luc. 237. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — she went not far from the Temple . So of the blessed Apostles , Act. 2. 46. They were daily in the Temple ( they were loth to leave it , when they knew it was ready to leave them . ) So of all the Faithful with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XLVII . Before our private reading of the Holy Scriptures . I Will say no more of our publick Service : but , because I presume you will spend some time , every day , in reading a part of the holy Scriptures . Therefore I would intreat you , Either , before you begin to read , use the Collect for the second Sunday in Advent . Merciful Lord , who hast caused all Holy Scriptures to be written for our learning , grant that we may in such wise hear , mark , learn , and inwardly digest them , that by patience , and comfort of thy holy word , we may embrace and ever hold fast the blessed hope of everlasting life , which thou hast given us in our Lord , and Saviour Jesus Christ. And , after reading , this prayer of Holy David . O that my wayes were made so direct , that I might keep thy statutes . Ps. 119. 5. O Let thy word be a lanthorn to my feet , and a light to my paths . Or else , before or after reading , we may recall some one or two of these sayings ( that follow ) out of the Holy Scriptures , or out of the Fathers . Here is the Gate of Heaven . Gen. 28. 17. Here is the Fountain of Wisdome . Ecclus. 1. 8. The mouth of the righteous is exercised in this Wisdome . Ps. 37. 31. The Law of his God is in his heart , and his goings shall not slide . Here are things , which the Angels desired to peep into . 1 Pet 1. 12. Blessed is he that reads , and they that hear , and keep the sayings . Rev , 1. 3. & 22. 7. A good understanding have all they that do thereafter . Ps. 112. 10. All that keep it , shall come to life — Walk in the presence of the light thereof , that thou mayst be illuminated . Baruch . 4. This Commandement is life everlasting . Joh. 12. ult . Lay up these words in your Heart ; and in your Soul. Deut. 11 , 18. He that hears , and doth them , is like a wise man , that built his house upon a rock . Mat. 7. What nation is there so great , that hath such Statutes , and Judgments . Deut. 4. 8. Able to make us wise unto salvation , 2 Tim. 3. 15. profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousnes . That the man of God may be perfect , thoroughly furnished unto all good works . Set your Hearts unto all these words . For it is not a vain thing for you . It is your life , and through this you shall prolong your dayes . Deut. 32 46. Kings , and Governours shall read in this book , all the daies of their life , that they may learn to fear the Lord their God &c. Deut. 17. 13. He that hath ears to hear , let him hear . Open thou mine eyes ( O Lord ) that I may see the wondrous things of thy Law. Ps. 119. y. Chrys. Tom. 1. 1017. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. These are Oracles , or Letters sent from Heaven . Holy men were the Pen-men of what was dictated by the Holy Ghost . Et 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A good stomach and desire of mea●… is not a truer signe of bodily health then of spiritual health a love and delight in reading and meditating on the word of God which is the food of our Souls . S : Scriptura cibus est in locis obscurioribu●… quia quasi exponendo glutitur potus verò est in locis apertioribus , quia it a sorbetur , sicut invenitur . Gregor . in Job . 6. The Holy Scripture in the more obscure places is like meat , that requires some paines to prepare it for the stomach : in easier places it is like drinke , that needs no great preparation to carry it thither . Augustinus in Psal. 21. & in Confess . Ap●…ri , ●…ege . Tolle , lege . Justin Martyr . As God first made the Light , and afterwards gathered it into the Sun : so God first opened the light and know●…edge of Himselfe by immediate Apparitions , ●…nd Angels , &c. and then He reduced the ●…ght into the sacred Scriptures , and made them ●…ehiculum lucis , thence must we look for the ●…rue light . Open mine eyes , O Lord , that I may see ●…he wonders of thy Law. Psal. 119. 5. Testamentum vetus velatio novi , Novum Re●…elatio Veteris . Aug. T. 10. The two Testaments are like the two ●…herubims ; one looking toward the other i. e. one expounding the other ) booth loo●…ing to Christ , who is our Propitiation . Exod. ●…5 . The two Cherubims with their outmost ●…ings touched the sides of the House , and ●…e other wings touched each other . 2. Chron. ●…1 . So the two Testaments touched each other , i. e. expounded each other ) and touched ●…e two sides of the House , that is , exten●…ed from [ in Principio ] to [ Veni Domine ●…esu ] from the Creation to the End of the ●…orld . XLVIII . Of short Ejaculations . OUr private Reading , and Meditation will easily furnish us with many short Ejaculatory Prayers , which ( of all kind of Devotion ) are freest from the distraction of extravagant thoughts , and therefore fittest to be often used●… especially such as are è re nat â , that is , such a●… our severall hints , and occasions shall minister unto us , from suddaine , intensive Affections , and quick vehement Desires : like Darts thrown out with erect attention of mind , or like speedy wings of vigilant prayer , happily expressed in a piercing kind of brevitie . These are carefully to be cherished , and made use of . But , besides these , It will not be amisse to have some praemeditate , and in store , that may raise our devotion , when we are somewhat in disposed of our selves . Such as these , or the like . O Heavenly Father , teach me that Reverence , Duty , and Love , that befits one , who , 〈◊〉 an Enemy is adopted a Son , and Heire to a Heavenly crowne . Sweet Jesu , the life of my Soule , by thy gratious indulgence , and Inter●…ession , assist me i●… following the pattern of thy holy life , and teac●… me to know Thee , and my selfe . O holy , and blessed Spirit , Sanctifie m●… Soule , and body . enlighten my understandin●… with thy Truth . And enrich my Heart with thy comfortable presence , and assistance . Most glorious and blessed Trinity . Holy , holy , holy Lord God of Hosts , whom none can see , and not be everlastingly happy . Grant that I may so live , as longing for the blessed appearance of our Lord and Saviour Jesus Christ , by whom only we hope to attaine that happy sight . But , how long Lord - Come Lord Jesu , come quickly . XLIX . The recollection of our selves at Night , and preparation to a Scrutinie . THe severall dayes of Creation are closed up with God's owne review of the worke ●…f that Day , ( which he saw to be very good . ) Gen : 1. 4. 12 : 31. We should all make such a review every Day , that , if we have done well , we may be ●…hankefull to that grace , and mercy of God , ●…hat inabled us to do so : and , if we have done ●…l , we may consider , what sorrow for the pre●…nt , what resolution befits us for the time to ●…ome . Such a review hath been acknowledged very ●…t , and practised by the light of Nature . Hence have we that advice of Pythago●…as . Non priùs in dulcē declinent lumina somnum , Omnia quàm longi repetiveris acta Diei . And Tully reports it to have been the practise of Cato . Cato quicquid quoquo Die egerat , viderat , legerat , audierat , vesperi commemorabat , tanquam diuturni negotii à se rationem exigens . After this we may recall that which we had in the close of the first Section , which gives general advice for every day . L. A Preparative Meditation , and Exhortation to such an Absteinious life , as may fit us for a happy Death . THat we be not mistaken , when we suppose our selves in a right course of Christianity , let us sometimes seriously recall to minde Saint Paul's advise to his beloved Corinthians , and propose that question to our selves , which he did to them . Know you not that they which run in a race , run all , but one receiveth the prize . So run that you may obtain . And every one that strives for the Mastery , is temperate in all things . Now they do it for a corruptible Crown , but we an incorruptible . 1 Cor. 9 , 24 , 25. Wherein his meaning was , that what they knew practised in common races , and wrastlings should be applied to a spiritual race , and Christian-like combate . Which if we will do . Three things will appear of apparent necessity . 1. He that runs in a race , must be admitted in stadium , a spectator may run , and be never the nearer to the prize . 2. So admitted , he must resolve of composing himself to run . He that will prate , or sit , or fool away the time , may loose the credit , and the reward . 3. If he aim at the victory , he must so run , that he may obtain ; in a right , swift , and continued course . And as a means to all these , he must use abstinence — abstinere ab omnibus . If we apply these to a spiritual race and conflict , three things will be needful to a Christian , in Analogy to them . 1. He must be admitted into the list , and number of those that be capable of a Crown incorruptible . Which is done by free Justification , apprehended by the Faith of a true penitent , and afterward confirmed by good works . For the Heathens , that have no faith , and Christians that have a dead faith , have no claim to this brabaeum . This Holy David expresseth well , where he saith , I will run the way of thy Command ? when thou hast set my Heart at liberty . That which sets the heart at liberty , is that wherein our sinnes are pardoned , our persons accepted , and so we fitted to a cursus Theologicus , and then run where we will in God's Commandements , we are still in the way to a heavenly Crowne . If it had onely the name of a Crowne there is some Rhetorick in that . It is the most eminent kind of reward , and set upon the head ( the most eminent part of the body . ) we may well use all the projects of the head to attaine that which is to compasse the head with honour . But it is also Corona incorruptibilis ; & we should not be loth to purchase it with a life uncorrupted . 2. When we have thought well of the entrance and Admittance in stadium , which makes us capable of that reward , we must not stay there . It is not called Stadium in that sence . It hath another name , which implies motion , and a painfull motion too . It is Curriculum and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a place of running , and striving a place of sweating , and toyling to all that are there without exception . Qui in Stadio sunt , currunt omnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys●…ie , Being come in , we must be employed in such actions as befit the place . Otherwise , no priviledges , no partaking of holy Mysteries will excuse us , more then they excused the Jewes . Who were all baptized to Moses in the clouds , and in the red Sea : and did eate of the same spirituall meate , and drinke of the same spirituall Rock-But with many of them God was not well pleased . For they were overthrowne in the wildernesse , 1 Cor. 10. 1 , 2 , &c. And so overthrown , were ensamples to us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . v. 6. If we exceed them in priviledges , we may so in punishments . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. Therefore St Paul , ( that had as many priviledges as any ) saith of himselfe , 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And he saith to us 1 Cor. 10. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 - i e. He that thinkes he stands sure enough intra stadium , may be deceived . Therefore Let him examine himselfe , and let him not be dismaid , if upon examination , he find himselfe downe , and much wounded . While he may be received in Stadium againe , his fall , and wounds are curable . But when the set time of the race is expired , when the company is dissolved , when the prizes are distributed , there is no more returning in Stadium , or resolving to run better , after that . 3. Yet further . In this race , and course of life , it is not doing , but so doing : nor running , but so running , that must be crowned . And that implyes a right , speedy , and continued course . 1. A right course towards the price . Wherein an unstable man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sometimes of this opinion and resolution , and sometimes of that : sometimes wavers to the right hand , and sometimes to the left ) such a one is likely to make but little speed . Now that which carries a man right , in a course of Christianity , is a right Intention that sets him on worke , and a heedy Attention , that keeps him close to it , to his [ hoc agere . ] That which commonly carries a man out of his right course , is the violence of his unruly Passions and affections , that over-poise him , and make him reele out of his way . Such wavering , and reeling companions are they , that are easily drowned in sorrow ( worldly sorrow ) surfetted and besotted with love ( carnall love ) mad with anger and other passions , ( sinfull passions . ) Such men are ill provided for such a right course , as shall bring them to heaven . 2. But a right course , of it selfe , will not serve the turne . It must be also a speedy course . [ currunt omnes ] A swift and diligent pace is the pace of every Christian in the right way . Mal dictus qui negligenter . God hath laid his curse , upon a negligent walker in any way of his . And with him it is our running that is Crowned . It is our slownesse , that makes God so often send his Visitations like goades , and spurr●…s to incite us forward . Mala quae hîc hîc nos premunt , ad Deum ire contendunt . Greg. It is slownesse that makes us so often fall into the snares of temptation : which ( if our pace were quicker in Christianity ) we might easily avoid . 3. Beside a speedy course in the right way . [ Sic currite ] implies also a persevering course , For , they that are weary , and give over , before they come to the end of the race , shall never attaine the prize . We runne for a heavenly reward . And if we could be ( as the heavens are ) in a continuall motion , we should be securer of the reward : which is given to none but such as persevere , and continue in their race unto the end . Which happy continuance to the end was shadowed in the Law , by the ornaments of the High Priests , where the Pomegranets were placed in the extremity of his garment . Now a Pomegranet hath a kind of naturall Crowne in the top , And a crowne , in the extremity of the holy roabes expresseth , in a figure , that the periods , and ends of our holy Actions must looke for a Crowne . But what need wee see it in a shadow ? We have it cleare in our Saviour's owne word . He that endures to the end shall be saved : that is , in the language of my text , He that runs to the end shall be Crowned . And ( wherein we have a difference from these Pagan races ) the Crown shall not be reserved for some one , that a little outstrips the rest : but all constant runners , in the way of God's Commandements may be Crowned . Heaven is a Kingdome , that will stand with the multiplicity of Crownes . To compasse all this , Abstin●…nce is here set down , as the Meanes . I Cor. 9. 35. Which the Heathen Runners , and Wrastlers were content to use , for the purchase of a poor Garland , that withered in a Day , or two . The rather should we do it , for a Crown incorruptible . We lost all by eating the forbidden fruit : let us salve all by abstaining from that which is not forbidden . As eating then had the curse , so Abstinence now hath the blessing . And to abstain from all ( abstinere ab omnibus ) is the way to purchase all . I Cor. 9. 35. But [ to abstain from all ] may be taken in a large extent . To abstain from whatsoever may hinder us from being admitted in stadium : hinder us from running when we are there : from continuing to the end , when we do run : or Abstaining from too much pleasure , and wantonnes , that may infeeble the body and besot the mind . From too much eating and drinking , that makes us unweldy , and not fit to run . And if too much wealth , or other like portage clogge us in the way , from that too , somewhat must be emptied by our Almes ( or some other good deeds ) that our pace may be the quicker . All this may be couched in [ abstaining from all things . ] But most of the Fathers ( St Aug : especially ) confine it to Abstinence in Diet , in the aforecited place of St Paul. And so it fits the Similitude there . For , they that run in a race , abstain from meats ( from using them in any excesse ) because it would make them pursie , and short winded . And that this Abstinence is a Meanes to all intended by the Apostle , I shall endeavour to show , by a double help , and benefit , that Abstinence brings to us , seen in the Body , Soul. 1. In the Body , the necessary instrument of the Soul. 2. In the Soul , that hath no other way to use , and master the Body . 1. The first , and main Help that by Abstinence , accrues to the Body is , that it makes it serviceable by being the best Physitian to cure , or prevent most diseases , which otherwise would annoy it . In which I would be understood sano sensu . For I speak not of those diseases that are layd upon us for trial : nor of those which proceed from known , or unknown accidental causes . This being premised , I may say , that Abstinence is a Supersedeas , or , at least , a cure for most Diseases . This agrees with Reason . For , our life consisting in the harmony , and proportion of the Humours , and Elements , a regulate course preserves it : a disorderly course destroyes it . And it is confirmed by the Testimony , and Practise of most Physitians , who , as they tell us , that crudity is the mother of most diseases , and more receive their death's-wound at the Table , then in the Field . So in their Practise they cure most by Evacuation . Thereby agreeing , that most diseases proceed from fulnes . Which produceth fuliginous exhalations , abundance of blood , putrefaction of crude humours , or whatsoever we may call the distemper from that meat and drink , which was not made to dull and oppresse , but to recreate , and refresh the spirits , And from which if there happen any malady , it cannot better be castigated , or prevented by any thing then by Abstinence . For Abstinence cures within , where the malady is . It cures without precipitation , or perturbation of the humours , and without the losse of precious time . Both which Physick , and exercise are commonly guilty of . And I doubt not but Abstinence would quickly cure many , that are weak , and sick , by reason of too various , and too much nourishment , who deceive themselves , and go a contrary way from the cure : seeking spirituous liquors , and succulent meats , in a conceit of weaknes , and fear of cold diseases . Not considering , that too much juycie meats oppresse nature , and hot wines fill the head with foggie vapours , whioh being turned into ill matter , and condensed , become the original of some distempers , which were never feared . These refreshments are not for such as live at ease , but rather for such as often spend their spirits in labour , or hard study . For others , moderate Abstinence is far better ; better for their health , and better for the prolonging of their daies . Which appears in this , that the most austere and abstemious sort of men , in all ages , ( though they lived at ease , and used little exercise ) have been the most healthfull , and the longest livers . 2. I must tell you one thing more . To a healthful and long life , Abstinence adds a light body , agile , and fit for any emploiment . For where the Diet is moderate , proportioned to the body , the temper , the season ; there the concoction ( the work of the Stomach ) must needs be good , and so the blood also good , and the humors pure , untainted , and fit for motion : fit for God's service , especially fit for [ currere ] for those services that require a quick dispatch : that is , for the best and noblest actions , that cannot well be atchieved by a troublesome body . With which I will close up those things which Abstinence brings to the body . But Abstinence stretcheth her virtue farther still , being beneficial to the whole Man. And first she derives safety and vigor to the Senses . For instance , where there is no crude deflux into the nerve and organ of hearing and seeing , there the Sight and Hearing must ordinarily be more lasting , and more accurate , and exact , unlesse it be extinct , and decayed by Age , or Study , or some Accident . 2. Nor doth she stay at the Senses . The Affections themselves participate of that good that proceeds from Abstinence . Anger , Lust , and Melancholly , must needs be abated , when their ordinary fewel , that keeps in the fire , is taken away . Griefe , Fear , and Heavines must needs be corrected , when those Humors , that feed them , are drawn dry . Thus doth Abstinence charme the raging spirits ; make a man affable , chearful , tractable , and reduce all to the right state . In case of lust especially , that kind of Devil is seldom cast out but by Prayer , and Fasting too . 3. The Benefit of Abstinence goes yet farther , extends it self to the Memory and Vnderstanding . For whereas Intemperance sends up a cold obstructive humour , that possesseth the Brain , and so dulls the memory , and Apprehensive Faculty , that both of them weakly apprehend , and hardly retain . On the contrary , a just and moderate Abstinence quickens the wit , sharpens the Invention , and Judgment , ( as far as the Constitution is capable , ) and makes the spirits and apprehension true , and pure , instar speculi , So that both the species of Earthly things , and the contemplation of Heavenly is more to the life , and so illuminate , as an intemperate muddy brain cannot be . for Anima sicca , anima prudens . Wisdom dwels not where the vapors of Meat and Drink have too much to do . 4. Nay , Abstinence flies higher yet . It makes our Prayers , our Meditations , our Devotions lesse distracted , more facile , more intent , more delightsome . And as Faith is the prime , and inward Foundation ; so ( of secondary and external things ) Abstinence gives the greatest advantage to all spiritual and heavenly virtues : So many helps doth it supply , so many obstacles doth it remove in every Christian , and Religious employment . Therefore let not so much be crammed in for the Vegetant , as shall not onely indanger the whole body , but hinder all the superiour Faculties , the Senfes , the Affections , the Memory , the Understanding , and Devotion too . But rather let us use that Christian Abstinence , without which we cannot be so fitted to run the race that is set before us , that in the end , we may win the Prize and Crown of Immortality . We have reason so to do , in regard of those Advantages , that we see it brings to the body , and to the Soul. By all which ( if wee look upon it with impartial eyes ) it is truly amiable , as most acceptable to God , to Nature , to Reason , to Virtue , to Religion , the Continence of men , the Chastity of women ; the vigour of a living , and the ease and quiet of a dying man : and not so much the means to a Crown as a crown it self , and more virtual to the head of him that wears it , but ever ending with a Crown incorruptible . LI. Of that Charity , or hearty love of God , which is our best Companion , while we live , and when we die . OUr Saviour being asked , which was the greatest Commandment , gave this answer in effect ; That the greatest Commandement is to love God with all our heart , and soul , and mind : that is , as well as we can , or totis viribus , as Saint Luke hath it ; ut totius dilectionis impetus eò ourrat , that the whole current of our love may drive that way , as St. Augustin well expounds it . This is the greatest , and the next is like unto it , to love others as well as our selves , not quantum , but sicut , or eo modo , or in ordine ad Deum , in reference and subordination to our love to God , which is the modus of loving our selves . God looks at nothing more , then this hearty unfeigned love of him : nor should we desire any thing more , nothing being more advantageous to our selves . For it is that Love , which covers the multitude of our sins , and presents us and all our Actions acceptable to God , who regards nothing that is not derived from that Fountain . If that were not Motive enough , who would not love him above all , in whom are all beauties and loves , in an eminent manner , beyond our apprehension ? And in the fruition of whose love , we have a fair way made to the enjoying of everything else worth the loving ? But may we not stop a little , when we look upon our selves ? What are we ( poor and vile Creatures ) that we should aspire or dare to make tendry of our love to him , with any confidence ? True : But since he will not onely accept it , but peremptorily command it , and command it in the first place , we may and we must frame our selves to do it . And the more we can improve this Divine Affection , the better we may think our pains to be spent all the dayes of our life . I shall therefore endeavour to help it in this method . 1. First taking a view of Love in general . 2. Then particularly , of Divine love : not omitting the waies and attractives of them both . 1. Love is the inclination and application of the Heart and mind to that which is beloved . Wherein there is no sence of labour , or difficulty , but rather a languor , and impatience of not having a speedy success of our endeavours to find out , and enjoy that which is desired . For it is supplied with a continual Fervor , and dilated with a sweet complacence , and pleasing apprehension of the happines we might have in the fruition of what we desire , and long for . Therefore it doth not much need any Motive , or Reward , or any thing else to maintain it in vigor , but onely the hope of acquiring that which is beloved . There 's none of us all , but have our share more or lesse in this pleasing Affection . And it should be our daily prayer , and care , that we be not mistaken in the object of the Love we pitch upon . To which purpose we should be most vigilant over those parts , where Love makes the entrance . The ordinary wayes are the Ear , and the Eye . First , the Ear hath a door to admit it . A door , that no Key opens so well as a good report : That will easily make us love those , whom we never saw : - ut eos saepe , quos nunquam vidimus , diligamus , saith the Orator . No Musick can set anothers Heart-strings to the same tune with ours , so soon as this . 2. Beside this of the Ear , there 's a second , and more frequent passage to Love , from the Eye , ( either the Eye of the Body , or the Understanding , the eye of the Mind . ) For Love hath the same Fountain that our loving Tears have ; they come out of the Eye , and thence fall into the Breast . So doth all Love , from the Eye slide into the Heart : and then it needs no Letters of recommendation ; there it pleads , and conquers for it self . So it is in all Love , and so it is particularly in Divine love , which is an inclination , and application of the heart to God. 1. First it comes in at the Ear. Fides ex auditu , saith the Apostle , and so doth Love : Amor ex auditu . It begins as that Psalm doth , Auribus audivimus , ( Ps. 44. 1. ) we have heard with our Ears , and our Fathers have told us . 2. It comes in at the Eye too . For , from the eye of the understanding ( by which we see the worth of what we love ) it is conveyed by Faith into that welcome , which the Heart is easily made ready to embrace it withall . Now that we are so taken with love at the Eye , t is no wonder , since we hear our Saviour himself say to the Church , in the Canticles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast struck , or affected my very Heart with one of thine eyes . Cant. 4. 9. They must be holy and devout eyes that can so take him , and we had need to look to it , that our eyes may be such . And when they are such , that God may yet divert them from dangerous objects , and vouchsafe his own love to kindle them withall , that is , the light of his countenance , some gracious aspect from him . wherein the Soul may see him as the fairest of ten thousand , Cant 5. 10. the most amiable of all that can be loved , ) and hear him with that affection , which was commonly his , that said , Thy word is sweeter to me , then the hony and the honey comb : more to be desired then gold , even much fine gold . And now I may ask , first , concerning the Eare , ( the first passage to love , ) who hath not heard of the Majesty , Wisdom , Goodnes , Mercy , and other attributes of God ? that are able to ravish the love of any soul. Dies diei eructat scientiam . There is no speech , or language , but that voice is plainly heard and understood in a l the world . If we will make the right use of our Eares , we cannot but advance our love to God. 2. Then I may ask as much for the eye , the other passage . Hath not every mans eye ( the eye of his Body , or of his Understanding ) been so far opened , as to discover some clear beams , some cast of his love , ( not onely in the general wayes of Providence , but ) in the more particular benefits , mercies , and indulgencies , that are or may be conferred on him , and should be the attractives of his love ; so many wayes doth he display his Amoris insignia , his love-tokens . And the truth is , we should never come to be so happy as to love him , if he did not invite , and woe our hearts first by his own Favours , and preventing love ; which is the Adamant of Love , and was so powerful in him , that it should now draw our hearts to heaven , as once it brought him from thence to Earth , to give us a touch of his ardent love , in his humility and Obedience , and especially in shedding his dearest bloud for our sakes . All this did he , to win our love to him , without whom we could not love , nay live , and move , and have any being : and from whom are all the wonders of our Creation , and Preservation , and all the promises of future , and eternal Happines . This preventing love of his is the hand , by which he drawes all men to the confession of his goodnes . And if we adde to this the particular favours to our own persons , we have enough to win our Hearts , and fix our love upon him . But we notwithstanding are so hard to be won to him , and so ready to forsake him , upon the allurement of very trifles , that we scarce make a stop to ask our selves the question , why we tire our love with so many objects , so infinitely below the value of this one . For what is it that we would have ? Is it Beauty ? Then seek the love of him , the sweetnes of whose glorious face is the Joy and Rapture of Angels . The onely vision of him is complete Happines , and full satisfaction . Or would we partake of true Riches , or knowledg , or pleasure ? Then study the love of him , who is the unum necessarium to all these ends and purposes . 1. Of whom we are directed to buy that gold , that will make us truly rich . Apoc. 3. 2. In whom are hidden all the treasures of wisdom . Col. 2. 3. In whose presence is fulnes of joy , and at whose right hand are pleasures for evermore . Ps. Is not all this true ? And yet are not we commonly so far from thinking , how to purchase his love , that we busy our selves most in that which heaps up the treasure of his wrath , and provokes him to plague us with many fearful judgments . Into these dangers we plunge our selves in the persuit of our ugly sins , but what lovely virtues do we compass with the like hazard , for his sake , that is Love and Charity it self ? Or what excuse can we make for our selves , that we are not so employ'd ? Yet , if the purchase of other virtuous Duties may find excuse , this sure , will find none . If we are exhorted to Fast , or to Relieve the Poor , or to any other like Duties : we may perhaps think to excuse them , by the indisposition of our bodies , or our want of means . &c. But when we are perswaded to love God , we are put upon that , a ainst which there is no Apol●…gie . He that loves not the Lord Jesus , Let him be Anathema Maran Athah , that is , liable to the heaviest curse . Well then . If there be no excuse : What kind of Love shall we present to God ? Now I le tell you that . 1. The first must be , a weeping Love , in hearty sorrow , for all our past offences , and neglects against Him , that should have been the first , and chiefest object of our Love. 2. Then a solicitous , obedient , carefull love followes that : endeavouring a better observance of divine commands ever after : and renouncing all those r●…bellious Affections , that diverted us from his Love. 3. Adde to these a meeke , and humble love expressing it selfe , not onely in our most submisse , and lowly addresses to God , but also by a mild demeanour of our selves to men , which two are much wanting in these irreligious , fierce , and angry dayes : wherein meeknesse of spirit is a great stranger , and other spirits walke more ordinarily abroad . abroad . 4. And lastly , Labour for a devout Angelicall love , taken up ( us much as may be ) both with the practise of what is most pleasing to God in a heavenly conv●…rsation , and innocent course of life : and in many divine contemplations too : which two make up St Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and are a faire praeludium , and preparation to a coelestiall life he reaster . He that studies to proceed , as farre as he can , in these , will have little pleasure , or leasure for such Affections , as trouble most men in the world . Shall we goe over these foure againe , from the lowest to the highest , and marke the severall footsteps of a growing love . 1. The first we found to be a weeping love , for our past offences , and mistakes . 2. The second , a solicitous , preventing love for the time to come . 3. The next , a meeke and humble love . 4. The last is , a more Angelicall love , or a walking with God , as Enoch did , in a serious study , and practise of what is most pleasing unto God. Such a Peripatetick , will not easily be inticed out of that way , to tire himselfe in other crocked , and dangerous paths , that lead to the world , the flesh , and the divell : rather then to walk on in those blessed steps , that begin in the love , and end in the fruition of God himselfe . For , what should bewitch him , to thinke any walke more healthfull , or more pleasant , then that which leads to Heaven : or any love dearer , then the love of Him , that is Goodnes it self . 'T is true , that to walk in any virtue , is to be in the way to Happines : but if you would have a walk beyond all company . Ambulate in dilectione , saith the Apostle , Eph. 1. Walk in love , and he hath set this mark upon that walk [ excellentiorèm viam ] I 'le show you a more excellent way . 1 Cor. 2. ult . i. e. this way of divine love . It is Honour enough for other Virtues to lead us , by their trust , into this way . But this of divine love , is the more excellent , the surest , and the readiest way to Heaven . This is our Jacobs Ladder , whereon you may see Angels , and Men ascending and descending ; ascending by the love of God , descending by the love of men . By which ascent , and descent , Love is made the compendium of all Duties , and of the wayes to Heaven . Therefore St James calls it the royall way jac . 2. 8. St Paul the complement of the whole law . Rom 13. 9. Our Saviour himself makes it the Epitome of all . Mat. 22. And Moses saith , quid amplius ? — ( what else doth the Lord require of thee ? ) Deut. 10. 12. And well may it have these honourable titles and high commendations , and more then these as being the root and life of all virtue : whence they grow , and from whence if they are cut off , they wither , and dye , sor want of true sap and moisture . Of that value , it is here , on earth . Nay in Heaven 't is the Seraphicall Virtue , that inflames , and delights the Seraphims , and thence gives the name to them . Well may it be to us the Queen of all virtues , whence they have their glory , and lustre , as the Moon hath from the Sun. Lastly , It is the bond of perfection : when we are fastned with that , nothing can separate us from the love of God. Not the Relation of any love below . For , He that loves Father , or Mother more then me , is not worthy of me , saith our Saviour . Not the possession of any estate below . For , We have left all to follow thee , say his Disciples . Mat. 10. Not the admiration of any thing above , o●… below . Neither Principalities , nor Powers , nor things present , nor things to come . No●… height , nor depth , nor any other creature shal●… be able to separate us from the love of Go●… Rom. 8. 38. What shall we say more of this love ? It hath such preheminence above all other virtues , that the Wise man , in his Love-song , compares it to the Banner , the most eminent thing in all the Army . Vexillum ejus super me amor , under which we venture our lives for his sake . And with this eminence it hath such value and esteem , that ( without it ) nothing is of any value : Neither Circumcifion availes any thing , nor uncircumcision , &c. Gal. 5. but faith , that works by love , ( that is , a lively working Faith , that is set on work by this Love. ) So little hope there is for any thing else to be esteemed , though we could come in with long Catalogues of our worth in any kind . If we should boast our Nobility , we should be easily answered by St. John , 1 Joh. 4. 8. Qui diligit , ex Deo natus est . Every one that loves , is born of God : and to be born of him , is true Nobility . If we could shew our greatness in Riches , Honour , Knowledge , or any other way , St. Paul would answer all with Nihil prodest , 1 Cor. 13. Si linguis hominum & Angelorum . Though I speak with the tongue of men and Angels , and have not love , I am become as sounding brasse , or a tinkling Cymbal . And though I have the gift of Prophecy , and understand all mysteries , and all knowledge , and have all Faith , so that I could move Mountains , if I have not Love , it profits nothing . Therefore , above all other things , let us beg this of Almighty God , that he would vouchsafe his own love , to kindle ours with all ; the light of his countenance , some gracious aspect from himself , that may draw the soul to his love . If this be our hearty prayer , there will be nothing wanting on God's part , while we are not wanting to our selves . But there 's the hazard . We may be careles , and perverse , doting upon somewhat that hath a fair outside , but within a sting , and poison , that is accompanied with a worm that never dies . In this dotage , our love hath an ear , and an eye , easily opened to the seeming-sweet inticements of sin ; but no eare for the best charmer , ( charme he never so wisely , ) nor eye for him that is the delight of Heaven , and daily invites us to a love , attended with that security , and delight , and advantage , that is not to be found in any other love . 1. For Security first . It is so free from hazard , that in this love , and onely in this , it is a high virtue to coeceed , ( to be sick with love , to be in Raptures , and Ecstafies of Love. ) As we may see the Church is in the Canticles , and is still loved the better for it . 2. Then for Delight . What greater delight can you conceive , then David took in his divine love , when He set his Harp and his Heart to the tune of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 116. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I love thee dearly , O Lord : As the Hart longeth after the Water-brook , Ps. 18. Ps. 42. Such were holy David's loves , and delights . The like had St. John the beloved Disciple , who in every Epistle , in every Chapter pleaseth himself , to descant upon holy Love. And St. Peter being woed with our Saviours question ( lovest thou Me ) was able , to say Tu nôsti . — Thou knowest , O Lord , that I love thee . Saint Paul was of his mind , accounting all but losse for the love of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philip. 3. 8. And , after them , thousand of Martyrs and holy Saints that apprehended more delight in those coelestiall flames , that kindled this fire within them , then the fear of other material flames , that turned their bodies into ashes , and so delivered them from the assaults of those dangerous Loves without them , that were ad oppositum unto this . To all those blessed Souls , the Love of God was sweeter then life it self , and , in some stronger then ever lasting death , if so we may understand the love of Moses and St. Paul , who , it seemes could have been content to have been blotted out of the book of Life , and made Anathema from Christ , if that might any way promote their Loves , and the Honor , and Glory of Him they Loved . Here 's a Love , that may take the Kingdom of Heaven by violence , and prevail for any thing . For what can be denied to such a Love ? 3. And this brings us to the Third Motive , the Profit , and the Advantage , that accrues to this Divine Love , to which all things are pervious . For , bring as great a sinner as Mary Magdalene , ( that had been a City-sinner , peccatrix in Civitate , and the unclean Cage of Seaven Devils ) yet , if his Repentance bring with it Mary Magdalene's Love , he need not doubt of the same happy success , that she had , quia ditexit multum . This Hope we gather out of the Gospel . And ( before we came to it in the Gospel ) the body of the Law it self carried so much Hope in those Tables of Stone , as might break our Stony Hearts in this Love. For how read we there ? He visites sin to the Third and Fourth Generation of them , that Hate Him. But what doth He for them that Love Him ? He shewes mercy to thousands , in them that Love Him. And this Love reacheth further yet . Not only to shew Mercy , but all manner of Blessings . All are to be had for the price of Love. For , What else doth God require of you , saith Moses , Deut. 10 , 12. that is , Lay down that , and ●…e all . Dii omnia Laboribus vendunt : the Heathen were wont to say , That God would sell all for Labour : We rather say , God will part with any thing for Love. Wisdome for Love , Sapientiam praebet diligentibus . Joy for Love. Thou hast loved Righteousness ( or to Love what God loves , and Hate what He hates ) therefore will the Lord Annoint thee with the Oyle of gladness , above thy fellowes . Protection for Love. Because he hath set his Love upon Me , therefore will I deliver him , saith the Psalmist , Psal. 91 , 14. 16. And He concludes as we would have Him. With long life will I satisfie him , and shew him my Salvation . ( that 's compleat deliverance indeed ) And when He comes to shew that , what shall we then see , but the rewards of our Love ? That which neither eye hath seen , nor eare hath heard , nor hath entred into the heart of man , that hath he prepared ( for whom think you ? ) for them that love Him. This high reward should elevate our Love , as high as toto Corde , to love him above all , that is , to love Him as much as we can , and as some others that have gone before us in this Love. I will name only the Royal Prophet to whom God himself gave this Testimony , My Servant David followed me with all his heart , to doe that only , which was right in mine eyes . 1 Reg. 23. 3. Which is the same , that was undertaken by Good King Josiah , and his people , to walke after the Lord , with all their hearts , and all their souls . Such as these had the habit of Divine Love , and that is all we can hope for here . For to have a heart ever in actual elevation of it self to God , that is not for us below , that is the perfection we hope for in heaven . The nearer we come to it here , the better . And ( to that end ) to our best endeavour we must adde our fervent Prayers , that God would shed this love in our heart by the Holy Ghost , and keep us in the same Love. For he that abides in Love , abides in God , and God in him . Will all this that hath been said , advance our desire and delight in this Divine Love ? All that hath been said of the Security , Solace , and Advantage , added to the Dignity , and Value of it . God grant it may be so . Amen . Let that be the Rule of our Honor and Respect to us , Let that captivate , all the faculties of our bodies and souls , and command all our Affections . In that bright flame , let our foolish , wandring desires perish : as the silly Flies doe , that hover about the clear flame of a Candle . Let this be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . While we live , Let it be the touchstone of our Actions , The Solace of our Hearts , The Fire to warm our Affections . And when we dye , Let it be the Fiery Charriot to mount us up into Heaven . Let us breath out the Soul , in some Ejaculation of this Divine Love , and so pass to the Blessed Fruition of Him. Which Happiness may He grant , in whom our best love is accepted : In whose Presence is Fullness of Joy : and to whom we therefore desire to ascribe all Honor and Glory . The Peace of God , which passeth all understanding , keep our Hearts and Minds , in the knowledge and love of God , and of His Son Jesus Christ our Lord. A Transition to what followes in the Appendix . THese Meditations were primarily intended for such as live a Collegiate , and speculative kind of life , freest for Retirements , Out of which commonly are taken the fittest Spies , and Intelligencers for the Kingdom of Heaven . In such men , rather then others , we expect as hearty desires , and serious resolutions of a constant progress in Piety , as appeared in Caeleb , and Josuah towards the Land of Promise . For they , being in a more Regular course of life , begin every Morning in via Sacra , that is , in the way that leades to Gods House , where they are daily furnished with excellent Sermons and Prayers : I mean with the Lessons duly read out of the word of God , and with the Common Prayers of the Church , the best expressions of our daily wants . Who would not think such men in a fair way , in due time to be received into the Promised Land , with Joy , and Blessedness ; while many other straglers in the Common Road , demurre so long upon it , that they often loose themselves at last , by diverting into some Wilderness of Trouble and vexation . Those of the first ranck , in a better Retired course , ( in some other employment ) so frequently found in viis Domini , are , or should be , most of them , of David's mind , and men after Gods own Heart , first seeking the Kingdome of God , and the Righteousness thereof , resolving to follow David , rather then Saul , in hope they shall not end like Saul , but as David did . For Saul began with seeking , and following after Asses , though he quickly stumbled upon a higher employment then he knew well how to manage : but David's walking so much in lege Domini , proved to be the better choice , and got him at last as good a Title as Saul's was , upon better tearmes , and with a better blessing , and seconded with a Heavenly crown . Indeed a man might guess , that Saul dreamed of some such Happiness sometimes , because we read of some of his Enthusiasms , and some of his accidentall employments in good company . Though it was so seldome , alas ! that all wondered at it , and it begat a Proverb [ is Saul also among the Prophets ] But when he fell once ( to the purpose ) upon worse courses , and followed the bias of his own inclinations , his punishment followed as hard after them , like a Fury , and haunted him to death , as appeares by his own last words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a costly-embroidered Coat hath laid fast hold on me , and will doe so , while my life and soul is within me : which ( in the force and weight of the original words ) seemes to bear this meaning . My enemies doe now compass me about , and which way soever I look , I see nothing but the grim picture of Death . But my greatest anguish is from my guilty Conscience , which represents unto me the likeness of such an Embroidered Coat , as I have seen the High Preist wear upon his Ephod . That puts me in mind of my rashly Murdering of many innocent Preists ( whose Coat I should have somewhat regarded ) and doing it upon a vain and slender pretence , by the hand of Doeg the Edomite , who after he had slain no less then 85 persons of that Holy Order , then smote the whole City of the Preists &c. The sad memory of this is now the worst sword that can goe through mee . Therefore , any Sword , in this extremitie , shall have leave to rid me , if it can , from this ghastly fight . Thus ended Saul in the face of his Prophane Enemies , without any Preist to assist him : which is enough to fright all others out of his careless waies . After his Death , the Crown was set upon David's head . Whose constant Pious Life , and Holy Devotions ( in Hymnes , Psalms , and Spiritual Songs ) are left , as the best Patterns , Directions , and Encouragements to all Posterity . And we are sure enough , that he himself , after his own use of them ( to shew the difference betwixt His end , and Saul's ) was happily assured to be one of the Heavenly Quire above , and there Crowned again with an immortal Crown of Glory . David is an ancient Pattern , a Royal Prophet , and Grand Guide to such , as are willing to fight the Battles of the Lord , in their Pilgrimage towards the true Land of Promise , If we would have another , an Eminent Holy Person of our Time , and Profession , and Country , whose memory is yet fresh amongst us : In the Appendix I will endeavour to represent Him unto you , and withall , to acquaint you with somthing , that may be useful to your Evening-Devotions . AN APPENDIX To the Directions For Private DEVOTIONS . And Retirements . By DAVID STOKES , D. D. and Fellow of Eaton Colledge . Isai. 26. 20. Come my people enter thou into thy Chamber and shut thy doors about thee . Amos 4. 12. Prepare to meet thy God O Israel . Psal. 4. 4 . Stand in awe , and sin not , commune with your own hearts and in your Chamber and be still . Micah 6. 8. He hath shewed , O man , what is good . OXFORD , Printed by A. & L. LICHFIELD , Printers to the University , for R. DAVIS . 1668. An APPENDIX To the Directions for PRIVATE DEVOTIONS And RETIREMENTS . BEFORE I remove my Pen far from my Paper , I desire a word or two with Scholars , apart ; with those especially , of our Profession , that have most need of daily Prayers and Devotions , to draw down the continual blessings , and assistance of Almighty God ; For I would recall to their memories , an extraordinary remarkable Person , that besides his common observance of the hours of Publick Divine Service ) was wont , every day , to pick out some hours also for Private Meditations , and retiredness to God , and his soul ; nor only in occasionall Soliloquies and short Ejaculations ( which exceed all waies of premeditation ) but beside them too , in Penitentiall , Eucharisticall , and other-like Formulae's and set expressions of a good heart , as in a daily Sacrifice pleasing and acceptable unto God. Why should I keep you any longer from the Pretious Perfume of his sweet Name ? Such a one was the most Learned and Reverend Lord Bishop Andrews , that singular Linguist , Incomparable Preacher , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is , the greatest , and most remarkable Divine of that age . ) It is not long since he appeared amongst us , as a burning and shining light , or a Starre of so great a magnitude , and in so high a Sphere , that he could not but be taken notice of ; yet was he ( more or less ) locked up , every day in some Private Holy Retiredness , in the midst of his great and publick employments , Being Bishop of Winchester , Lord Almoner , Dean of the Chappel , and Privy Counsellour to King James , after he had been first Dean of Westminster , then Bishop of Chichester , then Bishop of Elie. His Charitable , and every way , exemplary life , and his Pious and Learned works , speak him best and loudest , as you may be better informed by that R. R. and Worthy Prelate , the Lord Bishop Buckeridge , in his Funeral Sermon , which is Printed at the end of Bishop Andrews his Sermons in folio . I have the more reason , with all thankfulness , to make Honorable mention of Him , because he was pleased to make himself the cheifest Guide , and encourager of my Studies , and put me into the happiest Method , and order of them . But what speak I of my poor self , or the helpes that I had from that walking Library , and Miracle of Learning and Goodness ? He was a rare Pattern of true Piety , and constant Religious Devotion , to this whole Church . Therefore we may the easier be perswaded , to follow , and make use of , such choice Papers of his , as may be found out : which is as good , as the observing the light of his Candle , and treading in the foot-steps of his blessed , and holy waies ; Wherein if I can further my self , and doe you any Service , it shall be my greatest task , at this time . I will begin with a short Item , that he used to give himself , upon his Preaching daies : Seconded with a Devout Prayer out of Fulgentius ( l. 1 : ad Mon. ) ! Praedicator laboret , ut libenter , ut intelligenter , & obedienter , audiatur ; Et hoc se posse magis Pietate Orationum , quam Orationis facultate , non dubitet , orando pro se , ac illis , quos est allocuturus ; Sit prius Orator quàm Doctor ; & devote acccedens , prius quam exerat proferentem linguam , ad Deum elevet animam sitientem ; ut eructer , quod inde biberit & effundat quod impleverit . Ergo , a vero Domino , ac Magistro nostro postulare non desino , ut ea me , sive per eloquia Scripturarum suarum , sive per Sermocinationem fratrum : sive per Inspirationis suae internam suavioremque doctrinam , docere dignetur , quae sic proponam , sic asseram , ut in Propositionibus , & Assertionibus meis , verirati semper inhaeream , ab hac ipsissimâ veritate postulo , doceri multo plura quae nescio , à quo accepi pauca quae scio . Ipsam rogo , ut ( proeveniente ac subsequente misericordiâ ) quaecunque salubriter scienda nescio , doceat me ; in his quae vera novi custodiat me , in quibus , ut homo fallor , corrigat me ; in quibus veris titubo , confirmat me , & a falsis & noxiis eripiat me , & ea faciat de ore meo procedere , quae sunt , coram ipsâ veritate , principaliter grata , sic fiant fidelibus cunctis accepta , per Jesum Christum , Dominum , ac Servatorem nostrum . These I found written with his own hand ( in his Hebrew Bible , in a little quarto sine punctis ) And I wish all Preachers would make use of them , before they venture into the Pulpit , whither how few come with such Devotion in his spirit , and Religious affection ? and who brings thither such elaborate Sermons as smell of the Candle , and deserve to be read by all Posterity for ever ; And yet who hath not heard of Maledictus qui negligenter opus Domini — And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But , whatsoever others can , or will doe , we find him carefull and devout , in that great part of his Ministerial Function . And the like , will now be seen by degrees in his other more General Christian Duties , For , in all his approaches to God , that might be said of him which , Mal. 2. 5. God himself said ( of Phineas and some of his ranck , after him ) A facie nominis mei pavebat ( i. e. magna cum Religioue accedebat ad Deum ) As you will see in what now followes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditationum ante Preces Poenitentiales , that is , Severall Hints of Pious , and Previous Meditations before his Penitential Prayers . Luc. 10 , 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 21 , 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclus. 13 , 14. Per omnem vitam tuam dilige Deum & invoca Eum pro salute tuâ . Ecclus. 7. 17. Humilia valdé spiritum tuum quoniam vindicta carnis impii , ignis & vermis . Joh. 3 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian . Si ille orabat qui sine peccato erat , quanto magis Peccatorem orare oporter ? Idem . Deus autem non vocis sed oordis auditor est . August . Plus gemitibus quam sermonibus agitur . Beda . Ideo Christus ingemuit , ut nobis gemendi daret exemplum . Arnob. Non desiderat Deus nos supplices esse , aut amat substerni ; Vtilitas haec nostra est ; & commodi nostri rationem habet . Aug. Ascendit Precatio , descendit Miseratio . Ambr. Vberior est Dei gratia quam Precatio , semper plus tribuit Deus quam rogatur . Jubet Deus ut petas , & Docet quid petas , & Promittit quod petis , & Displicet ei , si non petis ; & Tu non Petis tamen ? Oratio est Breviarium fidei : Interpres Spei . Non passibus , sed Precibus itur ad Deum . Fides fundit Orationem & Fundatur in Oratione . Col. 4. 21. Perge igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Luc. 18. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 23. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Oratio Praeparatoria . Domine paratum est cor meum : ( Sic Psaltes Psal. 108. 1. ) Sed Domine metuo né meum non sit , Cupio certé & doleo si minus , Vtinam esset par atum : Hei mihi quod non est . Domine , dispono me , & praeparo , Adjuva dispositionē & Praeparat . meā supple , Ponam Peccata mea coram me Vt non sint coram te . Confessio Peccatorum . Ecce me Domine — ( ●…his his sad Formula Poenitentialis , which I desire you to observe , before I 'le shew you any more of it , hath [ recogitabo ] in the front , and is closed up with [ extendam enim per omnes annos ] by which it appears to be like King David's Penitential Psalm , that had the Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ i. e. in commemorationem ] because after the pardon of his sinnes , it was often to be repeated , as a Memorandum , not so much to beg remission so often from God as to humble the penitent , with recollecting the memory of that sad occasion , upon which it was made ; and accordingly you will perceive , how it is filled up with bitter tears , and sighs , and remorce , and humble expressions . ) Ecce me Domine , Ecce Peccatorum Maximum . Pessimum . Miserrimum . Recogitabo Tibi omnia peccata mea in Amaritudine Animae meae . O utinam in Amaritud . amarissimâ . Sicut pullus hirundinis trinsabo , Gemam velut columba Ut avertatur à me furor tuus . Quia peccavi graviter , Graviter & saepe peecavi Tibi . Et quid dicam jam ? Qui sic , pro porris & alliis , Panem Angelorum . — Qui sic pro porcorum siliquis Mensam Paternam ? — Uae misero mihi ! vae insensato . Quis me fascinavit Ut sic desiperem ? Totus itaque confusus — Nec dignus nominare Nomen Tuum Nec invocare Nec in corde cogitare Absque ingenitâ tuâ Bonitate , S●…d enim illâ fretus , Supplex revertor ad te , Demissus Prostratus Nec Peto ut facias , Nisi quod fecisti saepe Et facis libentissimè , Quoà nisi feceris iterumque iterumque Non subsistet ulla caro , Nemo sustinebit . Sed toties relapsus , quâ fronte , quâ mente Reverti jam potero ? Nullâ ; totus enim confusus Confusione magnâ opertus incedo sedeo jaceo Nec auderem facere Nec facerem , qui●… desperarem poenitùs Et quod desperantes faciunt , facerem , Nisi quia spes adhuc reliqua . Qu●… Spes ? Usque ad septuagies septies Porrigere Te misericordiam Tuam , Et ultra , H●…nc enim mensuram nobis commendasti . Nobisne ut nos inter nos eam praestare , Tute vero eandem ut non praestes ? Praestabis vero & multo magis . Nam tua nostram misericordiam excedit Quantum tu nos . Illâ ergo fretus , à longè stans provolvo me , Et demisse ( ut par est ) humillim●…q Percutiens illud ( Quod me non satis Percutit ) cor meum , Dico ingemino iterumque iterumque , Propitius esto Domine , mihi Peccatori , Mihi miserrimo Peccatori , Mihi Peccatorum primo , Mihi toti Peccato , Peccato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O cui nunquam , sine spe veniae , supplicatur ! Tu veró ut propitius sis , & ego non doleam , Non peto . Doleo enim utcunque . Metuo quidem ut satis . Gauderem si magis . Cupio ut magis possem , & Doleo quia magis non possum . Fateor dolendum dolorem meum , Et doleo ipse tam dolendum . Et ô quis mihi det , ut plus , magis quam possem . Ego si penes me esset , praestarem , Sed penes me non est . In potestate quidem me â est Appretiare quod potius & magis , Uelle etiam ut potius , & magis , Velle mihi adjaces , perficere autem non invenio , Tu Domine da , penes te est ut des . Tu qui vertis silicem in aquas stagnantes , Da lachrymas , da fontem capiti meo , Da gratiam lachrymarum . Rorate coeli desuper , Et Rigate ariditatem deserti mei . Da Domine gratiam hanc . Nullum mihi donum gratius , Non si opes multas , Non si terrena , vel optima : Da mihi lachrymas Quales Davidi olim , vel Jeremiae , Quales Magdalenae vel Petro indulsisti , Saltem stillantem oculum , Ne totus sim silex . Non ut stratum meum lavare possim , Non ut pedes tuos , Non copiose ( ut Jeremias ) Non amare ( ut Petrus ) ( Quanquam ô si sic ! ) At vel lachrymulam saltem unam Atque alteram supple , Quam tu in utre tuo recondas , Et in commentarios tuos reponas . Sin ne hoc impetro , ah pumex ! Ah me vere calcem , in aquâ frigidâ ferventē , Ubi non oportet , dolentem satis , Ubi maxime oportet , frigidum , aridum , emortuum . Saltem de lachrymis Christi tui imperti mihi aliquas , Quas , in diebus carnis suae , fudit ubertim . Imperti ô mihi de iis ! Supersunt in illo mihi , quae in me mihi de sunt , O Pater misericordiarum , Obsecro viscera Miserationum tuarum Ne me Vermem immundum ne me despice Canem Mortuum Cadaver putidum Quin respice me Domine , Oculis illis respice quibus Magdalenam in convivio Petrum in atrio Latronem in patibulo Ut cum Petro defleam Latrone confitear Magdalena diligam , Diligam te plurimum Ut cui remissa sunt plurima . Parce quaeso Domine , Parce paenitenti , Certe Poenitere disponenti & cupienti , Peccata cum amaritudine recogitanti , Sibi-ipside Peccatis admissis indignanti , Passionis tuae amarissimae recordanti , Eique adhaerenti , Miserere Peccatoris maximi Ac proin Misericordiâ maximâ indigeutis Et tibi maxima est , Ad coelos usque pertingens Eripiens de inferno inferiori , Mirifica est misericordia tua , Mirifica misericordiam tuam erga me . Quam si glorificare vis in immensum Praetende mihi eam . Nunquam ea in cujusquam Peccatoris veniâ Magis gloriosa aut fuit aut futura est . Domine profiteor dolere me ( quod & tu nôsti ) Sed peccasse me plus , magis , Deest mihi dolor tantus , deest plané Longe absum ab eo , quem par est esse , Multum peccare possum , Multum dolere non possum , O ariditas mea ! ariditas mea ! vae m●…hi Non possum multum , sed cupio multum , Scio enim nec multum , satis multum esse . Vtinam is dolor suppeteret mihi . Sed nequeo impetrare a me Exarui , exarui , velut testa , Tu Domine adauge quem habeo fontem lachrymarū supple quē non habeo Interim , cum mihi promptus sit animus Acceptum habeas me , secundum quod habeo , Extendam enim quia intendere non possum magis Per omnes annos vitae meae . Oratiuncula post Confessionem . O Servator mî Christe , Servator mî . Quis mihi det , ut prius moriar , quàm Te denuò offendam Christe Servator mî , O Servator mî . O Domine , Novum supervenisse spiritum Nova vitae ratio demonstret ; Nam poenitentia vera , nova vita , Et vera confessio , sine intermissione penitere , Observando Sabbatum perpetuum A Peccato ejusque Occasione , Fomite , Periculo . Sicut enim Poenitentia destruit vetera Peccata , Sic nova Peccata Poenitentiam . I have seen an imperfect Copy of an other Confession , in which , were these Two following Meditations , concluded with Penitential Devotions . 1. Meditatio extremi Judicii . O quam tremendum est Judicium tuum , Domine Positis Thronis Introductis Hominibus . Adstantibus Angelis Apertis libris Manifestis tenebrarū occultis . Investigatis operibus Indagatis cogitationibus Quale Judicium erit in me ? Judex incorruptus , Tribunal horrendum . Defensio fine excusatione , Argumenta inevitabilia . Supplicium asperum , Gehenna sempiterna , Angeli immites . Infernum dilatans os . Flumen ignis stridens ( ignis qui non extinguitur ) Carcer tenebrosus . Tenebrae prorsus exoticae . Vermiculus irrequietus . Vincula indissolubilia . Chaos immensurabile . Murus , quem transgredi non possumus . Clamor inconsolabilis . Nullus qui assistat , patrocinetur , liberet . Sed , Domine poenitet , poenitet Domine . Adjuva impenitentiam meam , Et cor meum magis adhuc Magisque Contere Psal. 5. 17 Scinde , Joel 2. 13. Compunge , Act. 2. 23. O hi me ! Apage . Abrenuncio . Ecce Domine quod dijudico egomet me , Dignum , & reum aeterni supplicii , Omniumque difficultatum hujus mundi . Meritus sum mortem , Sed appello , A te Domine , ad te Domine , A te Justo , ad te Misericordem , A Solio Justitiae , ad Thronum Gratiae . Admitte , Domine , provocationem hanc , Ni admiseris perimus ; Et ô Domine , non ad Te pertinet , si perimus ? Qui omnes vis salvos , 1 Tim. 2. 4. Qui neminem vis perire , 2 Pet. 3. 9. Ecce Domine , me proprio Judicio condemnatum . Ps. 4. 3. Et ô Domine , Ne intres tu in Judicium cum servo tuo , Humilior sub potenti manu tuâ . Erravi , sicut ovis quae periit . ( ut onager potius , aut vitulus indomitus ) Nec extimui Incomprehensibilitatem gloriae t●…e Nec venerabilitatem Praesentiae . Nec Potentiam tremendam . Nec Exquisitam Justitiam . Nec Bonitatem amabilem . Hujus rei gratiâ , flecto genua mea ad te , Eph. 3. Transeat calixiste . De profundis clamavi ad Te Domine : Ps. 130. Domine , exaudi orationem meam . 2. Meditatio naturalis Infirmitatis . Miserere mei , Domine , quia infirmus sum Ps. 6. 2. Memorare , quae mea substantia , 89. 47. Et recordare , quod Caro , sum 78. 41. Spiritus vadens , & non rediens . Sicut foenum dies mei , 203 15. Spiritus transibit in me , & non , subsistam , Nec cognoscam amplius locum meum v. 16. Ego enim Pulvis , & Cinis Gen. 18. 27. Foenum , & Flos Isai. 40. 7. Putredo , & Vermis Job 17. 14. Advena , & Peregrinus Psal. 39. 13. Habitans domum luteam Job . 14. 19. Cujus dies parui , & mali Gen. 47. 9. Hodie , & non cras Prov. 27. 1. Mane , & non usque ad vesperam Isa. 38 , 13. In corpore peccati , Rom. 6. 6. In mundo corruptionis 1 Pet. 1. 4. Repletus miseriis , sed brevis vitoe . Velut Flos , qui egreditur , & conteritur . Vmbra , quoe nunquā in eodē statu permanet Memor esto hujus , & miserere mei , Deus . Ne perdas cum impiis animā meā , Ps. 26. 9. Ne in furore tuo argūas me ; 6. 1. Propter magnam Misericordiam tuam , Propter multitudinem miserationum tuaruna , Propter Divitias Abundantiam Superabundantiam Misericordiarum tuarum . Propter miseriam , & infirmitatem , meam Propter Poenitentiam , & orationē Maximè autē propter Teipsum , & Jesum tuum Propitius esto mihi Peccatori . Exaudi Domine . Propitius esto Domine , Dan. 9. 19 Intende , & fac ; fac & ne moreris Propter Teipsum Domine . These Two last Meditations , I find thus rendered in the Learned Bishop's Greek Papers , with some advantage , and inlargement . Meditatio Prima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 18. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 31. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditatio Secunda . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( Psa. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he had , with strong cries , and tears , begged pardon and a blessing upon himself , while he lay prostrate upon the ground ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his own word ) Then , raising his body , and spirit , he cast his Episcopal eye upon others , and in their behalf , offered the sacrifice of Intercession , in a fervent prayer , and supplication for all men , according to the Apostolical advice 1 Tim. 2. 1. And he did it with such preparation , and in such manner as you shall now see , out of his own Papers . Meditationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante Intercessionem . 2 Cor. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. ( Inenarrabile donum Dei esse dicit Apostolus , dum plurimi sibi mutuis succurrunt officiis & pro semutuò orant , & gratias agunt . ) 1 Sam. 12. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquit Samuel : Hieron . In praesenti saeculo , scimus nos orationibus posse adjuvari , cum autem ante tribunal Christi venerimus , nec Job , nec Daniel , nec Noah pro nobis rogare possunt , sed unusquisque port at onus suum , Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aug. contra Max. Postulat spiritus pro nobis gemitibus inenarrabilibus : num tuus velmeus spiritus est inenarrabilis ? qui saepe nullus , saepe frigidus est ; sed quia nullus est dies , nullum momentum , quo non a sanctis supplicatur Deo , ab uno ferventius , ab alio tepidius : & quia omnes unam Columbam constituunt , Hinc fiunt gemitus inenarrabiles nempe , ex omnibus in commune gemitibus , qui omnibus in Ecclesiae corpore constitutis prosunt . Qui pro aliis orat , pro se laborat Si pro te solus rogas , rogabis pro te solus , Si oras pro omnibus , omnes orabunt pro te . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intercessio . Audi nos , Domine . Pro universâ Creaturâ , Pro temporibus salubribus , fructiferis , pacatis . Pro genere humano , Pro conversione , Judaeorū Turcarū Ethnicorū ad veritatis cognitionem . Pro auxilio , & consolatione omnium Quibus animo , aut corpore malè est Qui in egestate , perplexi sunt . Promodestiâ , & moderatione eornm Qui Tranquillo animo Vegeto corporo In rerum affluentiâ Explicato consilie sunt Pro Christianis omnibus Qui in Veritate sunt , & Gratiâ , ut confirmentur . Qui in errore , & peccato , ut redeant in viam . Pro Ecclesiis per Orbem Terrarum ut in Vnitate , & stabilitate sint . Pro nostrâ Vt omnes Haereses Schismata , & scandala publica , privata , amoveantur . Pro Clero , Ut , alios docentes , ipsi discant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pro Populo , Ne plus sapiat , quàm oportet , Ut persuadeatur ratione , Et cedat Authoritati . Pro Politiis , Et firmitate , ac pace earum . Pro Regno . Municipio . Vrbe nostrâ , O Domine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvum fac . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene prosperare . Pro Consilii Prudentiâ . Judicii Aequitate . Exercitus Fortitudine . Pro Agricolis . Mercatoribus . Artificibus . Etiam usque ad Artes sordidas , & mendicantes . Pro Sobole succrescente Sive in Academiis , Scholis . Ut quomodo aetate , sic etiam sapientiâ , Et gratia proficiant Apud Deum , & Hominem . Pro iis , Quos commendat nobis Naturae propinquitas . Vicinia Loci . Beneficentia . Amicitia moralis . Christiana Charitas . Promissum nostrum . Pro iis quos difficultas aliqua permit , qui , negotiis male pressi , or are non valent qui sese Precibus nostris cōmendarunt . quibus cura demandat a Ecclesiae . Vel Reipub. vel Familiae . Praecip●…è verò Pro iis qui in extremo discrimine sunt , auxilio tuo maxime indigent . Pro iis quibus insigne aliquod opus prae manibus est Vnde Nomini Tue gloria adventura , Ecclesiae Tuae pax Pro iis qui Beneficos se praebent Erga Res sacras Pauperes , & egenas . Redde illis septuplum in sinum illorum . Animae eorum in bonis demorentur . & Semen eorum haereditent terram . Vt omnibus Benefactoribus nostris Aeterna bona retribuas . Vt miserias Pauperum , & Captivorum intueri , Et relevare digneris . Vt lapsus carnis fragiles Benignâ compassione recolas . Vt obsequium servitat is nostrae rationabile Acceptum habeas . Vt mentes nostras ad coelestia desideriae Erigas . Vt oculos Misericordiae tuae super nos Reducere digneris . Vt anim as nostras ab aeternâ damnatione Eripias . Te Rogamus , Audi nos , Domine . Here I find most papers of the Greek Copies much altered and enlarged , but very worthy your perusal , and your frequent use too . And in hope , that you will be of my minde , I represent them thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Psal. 145. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ps. 147. 9. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When the Pious , and Charitable Bishop had thus interceded for others , then , modestly , and humbly , as it were at the feet of them ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are his own words elswhere ) He placed this following Petition , in his own behalf ; And in the close of it , he gave himself a memorandum of our Saviours words to his Disciples ( Luc. 11 , 2 : ) When you pray , say , Our Father , which art in Heaven — Those words of our Saviour , were motive enough to him , to close-up his prayers there with the Lord's Prayer . Therefore I will now set down the manner , how he continued it with the former Intercession , & how he closed it up at last . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — &c. In the next place , we may see his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is Gratiarum Actiones , and His Praeparations to them . Meditationum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ecclus. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 52. 10. ( i. e. ) The Saints like it well , and God likes it best from them : from such as can worship him with holy worship . Confiteantur tibi omnia opera tua . Psal. 89. 16. ( i. e. All may confess the truth , but Sancti tui benedicant tibi : they have more ties of greater thankfulness , and are fitter to express it , which others have not the skil to doe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Psal. 89 , 16. ( i. e. ) He is a happy man , that hath learned that art , in which we shall never excell till we are fitted for the Quire above : For who can fing the Lords song in a strange land ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Judith 16. 16. All Sacrifice is to little for a sweet savour to him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ecclus. 43. 31. & vers . 34. We may speak much , and yet come short , therefore Exalt him as much as you can . Put forth all your strength , and be not weary , for you can never goe far enough . Vaetacentibus de te Domine quoniam etiam loquaces muti sunt . Aug. Confes. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacet tibi laus vel Psalmus . i. e. Opera tua non attingit , plus hebet silentij & videtur procedere ●…x ore lactentium . Psal. 8. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Baruch 4. 28. Ut anteà in peccatis , sic jam in bonis operibus & laudibus Dei abundemus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — &c. Oratio Praeparatoria , ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Faec me , Domine , Poenitentiae meae , Laudibusque Tuis vacare ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Domine labia mea aperies , & os meum annuntiabit laudem Tuam . Sed peccantem me , Domine , & prorsus indignum , magis deceret , coram te jacere prostratum , ac cum fletu , ac gemitu , peccatorum veniā postulare , quam te ore polluto laudare . Verum de ingenitâ tuâ Bonitate confido . O suscipe laudes quas decantare desidero Indignus peccator , Certê indignas , Sed utinam devotus , & Tibi gratus . Gratiarum actio . Quod sum , Vivo Ratione praeditus Civilis Christianus Liber Ingenuus Honesta stirpe Mentis compos Sensuum Membrorum Enutritus Liberè educatus Literatus Pro Redemptione , Regeneratione , Catechismo , Vocatione , Patientia tua , Compunctione meâ , Preventione tua . Curatione Parentibus bonis , Magistris doctis , Benefactoribus , Amicis , Domesticis fidelibus . Beneficiis quae accepi Siquid benè egi Consolatione praesenti , Fiducia futura . Donis Naturae . Fortunae . Gratiae . Omnibus qui mihi Scriptis , Concionibus , profuerunt Precibus , Colloquiis , Reprehensione , Exemplis . Jnjuriis , Liberatione à Periculo , Ab Insania , Inquietudine : Sanitate Mentis . Corporis Statu competenti . Hisce omnibus , omnibusque aliis Cognitis vel Incognitis , Quae Recordor , vel obliviscor . Confiteor tibi , & confitebor Benedico , & benedicam , Gratias ago , & Gratias agam . Omnibus diebus Vitae meae . Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graecè paulò alitèr se habet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aliud gratissimae & devotissimae Animae Sacrificium Eucharisticum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ( But what if I should not deliver this in Latine or Greek , which two languages the learned Bishop was commonly wont to use in his Closet ( and to whom all usefull languages were as familiar as his own tongue . ) Methinks I should speak a little English , in love to my Countrymen , and to let them see how easily ( by the help of some linguist , and the use of their Bibles ) they might partake of some of these , and other-like Devotions , to the great benefit of themselves , and their Interpreters , and all their Friends . Blessed be God , the Creator , Preserver , and Governour of all things . Whose Kingdome is an everlasting Kingdome , and his Dominion from Generation to generation , Dan. 4. 3. He is the blessed , and only Potentate , King of Kings , and Lord of Lords . Who only hath Immortlity , dwelling in a light , which no man can approach unto 1 Tim. 6. 15. And ( though He hath his dwelling so high ) yet he humbles Himself to behold the things that are in Heaven and Earth , Psal. 113. 5. Takeing the Wise in their own craftiness , Job . 5. 13. Pulling down the Mighty from their seats , and exalting them of low degree , Filling the hungry with good things , and sending the rich empty away . Luke 1. 52. Lord , what is man , that thou hast such respect unto him , and the Son of man , that Thou dost so regard him ? Psal. 144. 3. Blessed be the God of the Spirits of all flesh , Numb . 16. 22. In whom we live , and move , and have our being , Act. 17. 23. Who would have all men to be saved , and come to the knowledge of the truth , 1 Tim. 2. 4. Not willing that any should perish , but that all should come to Repentance , 2 Pet. 3. 9 , For his thoughts are not our thoughts , nor our wayes , His wayes , Isai. 55. 8. He being God and not man. ( i. e. ) As God exceeds man , so doe His mercies exceed the mercyes of man , Hos. 11. 9. O that men wonld therefore praise the Lord for his goodness And offer unto him the Sacrifice of Thanksgiving : and tell out His works with gladness . Psal. 107. 21. O give thanks unto the Lord , For He is gratious , and his Mercy endureth for ever , Psal. 106. 1. Who can express the noble acts of the Lord ? ( but , who would not desire to express them ? ) It 's good to keep close the secrets of a King : but it 's Honorable to declare the works of God , Tobit . 12. 11. Let 's all be glad , and rejoyce , and give Honour to Him , Apoc. 19. 7. As for my soul , It shall be satisfied , as it were with marrow and fatness , Psal. 63. 6. Therefore let my mouth be filled wirh thy praise , that I may sing of thy glory and honor , All the day long , Psal. 71. 7. This is the happiness of the 4 Creatures in the Revelation . They rest not day nor night saying . Holy , Holy , Holy , Lord God Almighty , which was , and is , and is to come , Apoc. 4. 8. I draw toward the end of my task . You have seen the good Bishop's Domesticall Devotions . I will now let you see the like , before His going out of Town , and then how He closed up the day , and prepared for Night . Oratio peregrè profecturi . Qui puerum Abrahae ductu Angeli , Qui magorum iter ductu Stellae , Qui Petrum fluctuantem , Qui Paulum navigantem — Adesto , Domine , mihi , & Dirige mihi viam , Conduc , & Deduc , & Reduc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Monita , & Meditationes Praeparatoriae in Vespertinâ ad Deum Elevatione mentis . In Bello Cantus est . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad agendum accōmodatus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quo palantes revocantur : sic Mens humana ut manè excitanda , ita ad vesperū quasi Anacletico ad se , Ducemque suū revocanda . Per Scrutinium , & Inquisitionem , vel examen sui . Preces , & Gratiarum Actiones . 1. Scrutinium , & Inquisitio , vel Examen . Aug. Vir bonus praeponit scire infirmitatem suam magis quam scire fundamenta terrae , & fastigia coeli . Illa verò scientia infirmitatis suae , non paratur absque inquisitione diligenti , sine qua coecus plerumque est animus , atque in propriis nihil videt . Cicero . Multae sunt in animo latebrae , multique recessus , & Seneca . Deprehendas te oportet , antequam emendes . Ignotum ulcus in deterius abit , & curatione destituitur . Jer. 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Cor profundum est & tortuosum . Homo vetus mille involucris obtegitur . Itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Attende Tibi ipsi . Hoc autem maximè inquirendum , Quid hodie Egeris , Dixeris , Legeris , Scripseris . quod deceat Christianum , Sacerdotem . Patrem , &c. confirmet fidem , obedientiam augeat Scientiam . vel Regimen animi , corporis . operetur Salutem tuum , aliorum . Deum ipsum videmus singulos primae Creationis dies non aliter claudentem , quàm per recognitionem operum cujusque diei . Et vidit quod bona essent , Gen. 1. Cicero . Cato diurni negotii à se rationem exigebat . & Pythagoras etiam . Ausonius ex Pythag. Nec prius in dulcem declinent lumina somnū , Omnia quam longi repetiveris acta die . Rex David , exacto die , meditabatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In hoc Areopagitico & nocturno Examine , Vide ne Patronum te ostendas peccatorum sed judicem . Et in tribunali mentis Tuae dic , ( Dic cum dolore & indignatione ) Iniquitatem meum agnosco , Domine , Psal. 51. O! Quis dabit menti meae flagella , Quae peccatis meis non parcant ? Ecclus. 23. 2. ' El 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 11 : 31 Oratio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dormientiū custos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vigilantiū fidueia . Gr. Nys . Neque eum tutum arbitramur qui non fueric Orationis armis praesidioque munitus , Rectè igitur Rab. J. de poenitentiâ non in crastinum differendâ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i. e. ) Ecce spes fructus & salutis falsa tibi erit in aeternum nisi animam tuam etiam hac nocte eripueris . Et hujusmodi examen si per aliquot dies aut unum saltem mensem fiat ( cum poenitentia ) sufficiet ut perfectus virtutis habitus generetur . And now ( my Lords papers failing me ) I must make use of my own paines , and my English tongue again , for the present help of those of whom I would , but cannot otherwise be understood . Can we carelesly cast our eyes over such powerful Motives to a nocturnal scrutiny , and Inquisition into our sinful souls ? Dare we venter to fleep in sin , & so perhaps to loose those souls , before we know where to find them again ? May we not ( in such a necessary task ) prevail with our selves , to bestow a peice of a night , or two , in that employment , which is able to make them prove the happiest nights , that ever we spent in our lives . There was a time when the Royal Prophet found it so , that ( many a night ) watered his bed with his teares , or rather made it swimme , ( so emphatically doth he himself express it , ( Psal. 6. 7. ) with an Hyperbole ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Would not St Aug. make us fear , that the omitting , or deferring of that Scrutiny may bring us into extream hazard ? For he hath said , that which may prove too true , in many , Poenitentia , quae ab infirmo petitur , infirma est , quae autem à moriente petitur , timeo ne ipsa moriatur . that is , It is best to make strict examination , and compleat our Repentance , while we are in health , and have time enough to look into all that is past , and prevent all Relapses into the like sins hereafter . For the future is a time most uncertain to us , and wherein we know not what , Indisposition , Sicknesses , Hinderances , or Obstructions may suddainly fall out , though we might chance to live longer . Now therefore , while it is called to day , and our day , lest us make haste to break off our sins , and let us take a penitentiall Psalm into our mouthes , or one of the publick Confessions ( in the first or second Service ) or one out of the good Bishop's Penitential papers . And make a sad , and serious resolution , for present and real amendment of life , and have a great care against all Relapses into sin ( especially into our darling , and habituall sins ) without which Intention and Resolution , all our Nocturnal Scrutinies , will bè fruitless and to no purpose . Shall I say a little more to help you forward ? First then , I will propose several places of Holy Writ , wherein we are most earnestly admonished , to beware of Relapses . 2. After you have chew'd a litle , upon them Iwill prescribe a Prophetical Antidote , by way of prevention , against the foul returns of sin . 1. The First shall begin with the words of the two great Apostles . Grow in grace , and the knowledge of our Lord Jesus Christ , 2 Pet. 3. 18. Receive not the grace of God in vain , 2 Cor. 6. 1 , — Giveing all diligence adde to your Faith Virtue , &c. 2 Pet. 1. 5. He that lacks these things is blind — and hath forgotten that he was purged from his old sins . verse 9. — If they are again intangled therein , and overcome , the latter end is worse with them then the beginning , 2 Pet. 2. 20. For it had been better for them , not to have known the way of Righteousnes , then after they had known it , to turn from the holy Commandement — But it is happened to them , according to the true Proverb , The Dog is returned to his own vomit , &c. Continue thou in the things , that thou hast learned , 1 Tim. 3. 14. Be not shaken in mind , — 2 Thes. 2. 2. If I build again the things which I destroyed , I make my self a transgressor , Gal. 2. 18. What these two cheif Apostles have said , we may find to be the frequent advise of holy Scripture elswhere . Such as return back to their own wickedness , the Lord will lead them forth with evil doers , ( i. e. to be punished with them ) Psal. 123. ult . When the Righteous turnes away — &c. Ezek. 18. 29. He that hath washed himself after the touching of a dead body ; if he touch it again , what avails his washing ? Ecclus. 34. 25. No man having put his hand to the Plow , and looking back , is fit for the Kingdome of God. Luke 9. 61. Therefore let not your goodness be as a morning cloud , or the early dew ( that soon vanish away ) Hos. 6. 4. What God hath cleansed , doe not thou make common . Act. 10. 15. Be not weary of thy repenting of thy sin , least God be weary of his repenting of thy punishment Jer. 16. 6. Turn not your backs , and start not aside like a broken Bow , Psal. 78. 5. Slide not back , as a back-sliding Heifer , Hos. 4. 16. But follow on to know the Lord , cap. 6. 3. And bring forth fruites worthy of Repentance , Mat. 3. 8. Walk worthy of God , who hath called you unto his Kingdome and glory , 2 Thes. 2 , 12. O how I wish , that all men would make good use of all that refers to this Inquisition , and narrow search into the state of our souls ; that should have more care taken upon them then is ordinarily spent upon the body every day . Therefore , I hope , none will be offended , that I mustered up so many good Admonitions together , with such a noise about your eares , as it were , with so many Drums and Trumpets ( at such an unseasonable time of the night ) rather to keep you waking , then to afford some help towards your quiet rest . I think indeed , the first night ( though you make choice of a Fasting night ) wherein you settle your selves , to the purpose , about this most Christian , and most necessary expression of our duty unto God , and love to our selves , will prove full of trouble , for that part of the night : and your prayers may seem to be the voice of crying ( as the Royal Prophet speaks of his , in his several nights , Psal. 8. 6. ) But this is your happiness , that such a troublesome , and sad peice of such a night , may ( by God's blessing ) work as great a Miracle , as the turning the Water into Wine , and the changing a Face sullied with salt teares , into a most cheerfull countenance . The solitariness of that part of a night , may be answered with the company of a merry heart of our own ( which is a continual Feast ) all the dayes , and nights of our life . And ( after this uncertain life ended ) it may be crowned with everlasting Joy and Happiness , in that only place of blisse , where all teares shall at once be wiped quite away from all faces ; and all hearts compleatly filled with true Joy. 2. In hope of this beleif in you , I will now goe on to that , which I promised in the second place , Of an Antidote and Preservative against future Relapses , worthy to be remembred every night : You shall receive it from the hands of St. Basil , that you may know to whom you are beholden for it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — &c. Basil. Regul . brev . Interogat . 28. That is , If a man hath repented of a sin , and after fallen into the same sinne again , it is a sign , that he pulled not that sinne up by the rootes . For there are some sinnes rooted , and grounded in other sinnes ( as Envy , and Contention in Pride , and Vain glory ) In all such , till the root be quite pulled up , and Humility set in the place of it ; cut the branches as you please , some what will bud up , and appear again . And as some sinnes are the root of others , so some sinnes are the food of others ; as we use to say ( sine Cerere & Baccho friget Venus ) Lust useth to feed well , to fare deliciously and plentifully . Therefore there is a Devil that cannor be cast out but by prayer and Fasting . And we may safely say , that Fulness of Bread , and Idleness , as they are the Sepulchers of many Virtues ; so they are the Cherishers of most Vices . But when we know the true Root , and Cause , and Food of a Disease , it is half cured . It grows late , and we need say no more of this , Verbum sapienti . You may think , that I am ready to take my leave of you , and bid you Good night , adding not a word more of that hard Scrutiny , or what else , belonging to it , may fit it for a happy conclusion . And indeed , I and all the world must leave you , when you are for that business , which ( though it be most profitable ) is the most unpleasing to us all , that are great sinners . Yet , that I may take my leave the more charitable , and that you may find the better night , I will say one word more ( a word of Comfort . ) If in the foot of your accompt , you find sinnes so great , and so many , that great and many terrours begin to disturb you . Strive to arm your selves with all the armour of God , and be not so much affrighted , as incouraged to goe on . For if your inward eyes ( with the use of your best optick Instruments ) have found out so many of your own sinnes , or multitudes of your worst enemies : let your other eyes ( by the help of your prayers ) furnish you with as good store of the best weapons , that can be used , in your defence . Lachrimae arma . Prayers and Teares are the weapons that David used so long , that he washed his bed with them . Psal. 6 , 6 , 7. Teares are the weapons that Mary Magdalen's Eyes had such plenty of , that she could wash our Saviors feet with them . Bitter Teares are the weapons made Peter goe out of the place where he denied his Saviour , into a fitter place , wherein he might presently beg that mercy of God , that charmed the Divel from ever haunting of him , with the memory of that foul Deniall . And if you fain would , but cannot weep as they did , think of those Prayers ( without any mention of teares ) that long before these Weepers were born , turned Jacob into Israel , and moved God to let him and us know , that the Lord of Hostes was overcome with his importunate way of [ non dimittam nisi — ] which shewed the power of his Prayers , that wonne him the Name of Israel . And let us prove out selves true Israelites , by so following of him ; if we can extort no Teares , or so few dropps as cannot be poured into God's bottle , and intitle us to the name of Followers of the other great Champions . For if we can begin with no weapons of Tears , but ( without them ) broken and sorrowfull penitent Hearts , yet , if we resolve to fight the more valiantly hereafter , under Christ's banner , in the use of some other spiritual weapons , doubt not but the Father of all Mercyes , and Mercy it self , will gratiously receive us ; having invited all so freely to come to Him , that are weary and heavy laden with the unsupportable burden of their sinnes : and haveing not by his teares only , but by his pretious blood so fully satisfied for poor penitent sinners . I am not sorry that I have shewed you the way how to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and use such weapons in your prayers , since God Himself hath shewed us the way , how he may be overcome . And , I hope , you are not sorry , that I have shewed you the way , how to make the night of your Scrutiny ( whensoever you make choice of it ) a happy and joyfull night , in the close , But when you have well passed over the time of your Scrutiny ( in all the nights after ) a short Meditation of the Affinity that is between Sleep and Death , will easily produce a Prayer and Resolution , with an eye to that , before you make to much haste to lye down , and rest in your bed , betweèn those sheets , that may prove your winding sheets , for ought you know . A further supply for the Evening , you may take out of the pious Bishops Devotions , which shall now follow , that you may see , how he usually prepared himself for his quiet sleep and rest , after his daily labours . I wish , all may use them whith his spirit : and remember that like the winding up again of the Clock , such is the necessary Recollection of our selves at night , after the disturbances and discomposing of our selves in the day time , by the ordinary employment , and duties of our Calling , and our occasional Commerce with other men . In this task , our best method will be 1. First to reflect upon our sinnes of the day . 2. Then upon the hazard of the night , against which we had need to be armed by our prayers . 3. Then upon the blessing and praising of God , for his former works of mercy and providence ; and the confidence which we have in his custody of us this night , and for ever . In this part I find no papers of the good Bishop , but only in Greek , which I shall re-represent in that order . 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Amongst the●…e preparations for night , the very thoughts of the affinity betwixt Sleep and Death , or the Bed and the Grave , produced these following Ejaculations and Prayers , against the sudden and violent approach of Death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such true Devotions and Prayers are the surest meanes to procure a Guard of blessed Angels against the greatest dangers of the darkest times . Surer then Salomons valiant men that walked about his Bed every one with his Sword upon his Thigh , because of the perils of the night . Therefore the pious Bishop thought of no confidence , and no repose like that of the Royal Prophet . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In this confidence he might well conclude his Prayers thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We are now coming to the incomparable Bishop's last Hymn , and sweetest Anthemn in which he was wont to shut up and conclude the Devotions of the whole day . Hark , Hark! stand a little and listen , and admire , for it is a full Anthemn , and all his best faculties of body and soul make up a Consort in the delivery of it , with all his skill and strength . Observe the Deepness of the Base , and the Height of the Trebles ; I mean , the Lov Descent of his Reverence and Humility , with the High Strain of his Joyes and Thankfulness , while he Sings a Requiem to his body and soul , in a full expression of his service , and the glory which he heartily ascribes unto his God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Is not this rare Musick ? Is it not farr above the strange imaginary Musick of the Spheres ? Doth it not exceed the natural Consort of the pretty chirping Birds , that seem all to joyn together , in a kind of Martens , and Evensong to the Honour , and Glory of the All-creatour , that opens his liberall Hands , every day , to fill all things living with plenty . Nay , doth it not emulate our Church Musick ( the cheifest Musick in the world ) and the best kind of that Musick , when the skillfull Artists joyn the sweetest Voices , with the variety of sweet Instruments ? Why shall we not then think , this Musical close of all his other Devotions to be his Introduction to conduct him and wellcome him to the Heavenly Quire above , to be made acquainted with their Halelujah's , and Trisagium's , and Doxologies , and other wayes of Divine rapture , which cannor be learned , or practised , but in that place , whereof the Holy Land was but a Figure ( For how can we learn , or sing the Lords song in a strange Land ? After this Anthem , I can furnish you with no more out of the holy Bishop's papers ; God be thanked for these , which I have received from several hands , and laid together , to be ready for your use , in your private Closets , where somwhat would be done , besides that which others see you doe , in God's House . But if you know not how to use them , yet may you , perhaps , be willing ( after your Scrutiny or Inquisition ) to go on with , these short Meditations and Prayers , and Thanksgivings that follow here , contracted into a narrow roome , for your accommodation . Meditations , Prayers . and praises of God , which may be used ( after the Scrutiny ) before you goe to Bed. Psalm . 139. vers . 1. O Lord thou hast searched me out , and known me , Thou knowest my down-sitting , and mine up-rising . Thou understandest my thoughts long before . 2. Thou art about my Path , and about my Bed : and spiest all my waies . 3. For loe there is not a word in my tongue , but thou , Lord , knowest them altogether . 4. For thou hast fashioned me behind , and before , and laid thine hand upon me . 5 Such knowledge is too wonderful , and excellent , for me : I cannot attain unto it . 6. Whither shall I goe then from thy Spirit : or whither then shall I goe from thy presence ? 7. If I climb up into Heaven , Thou art there : if I goe down to Hell , thou art there also . 8. If I take the wings of the Morning , and remain in the uttermost parts of the Sea. 9. Even there also shall thy hand Lead me : and thy right shall hold me . 10. If I say , Peradventure the darkness shall cover me : Then shall my night be turned to day . 11. Yea , the darkness is no darkness with thee , but the night is as clear as the day : The darkness and light to Thee are both alike , 12. For my Reins are thine : Thou hast covered me in my Mothers Womb. 13. I will give thanks unto Thee , for I am fearfully , and wonderfully made : Marvelous are Thy works , and that my soul knoweth right well . 14. My Bones are not hid from Thee : though I be made secretly beneath in the Earth . 15. Thine Eyes did see my substance , yet being unperfect : And in thy Book were all my Members written . 16. Which , day after day , were fashioned : When as yet there was none of them . 17. How dear are thy Counsels unto me , O God , O how great is the summe of them ? 18. If I tell them , they are more in number ? then the sand of the Sea : When I wake up , I am present with Thee . So said the holy Prophet , one of the cheifest Seers of Israel . What shall we say , that have had no such Heavenly Visions , and clear illuminations as he had ; nor will have Tongues so like the Pen of a ready writer , as his was ; we can discover but little of the wonders of our Creation , How then shall we be able to conceive , and express how wonderfully we are redeemed with a Costly and Mighty Salvation , and Miraculously preserved in Sad , and Perilous times , unto this day . Yet let us , endeavour , at least , to praise the Lord , and rouse up our soules to it , as he did . Praise the Lord O my soul , and all that is within me praise his holy name . Praise the Lord O my soul , and forget not all his Benefits . Who pardoneth all thy sinnes ( thy great sinnes ) and healeth all thine infirmities ( thy manifold infirmities ) Who crowneth thee every day with mercy , and Loving kindness . Who shadoves thee from the dangers of every night . Who renewes thy strength every morning , like that of the Eagle : that thou maiest chearfully go through the works of thy Calling . In this manner , and for ever praise the Lord , O my soul. And O that all others would joyn with me , to magnifie the Lord together , as it was that holy Prophets earnest wish . O that we might all praise Him , In the Angels and Churches Hymne . O that we might with Angels , and Arch-Angels , and all the Company of Heaven laud and magnifie Thy Holy Name O Blessed Lord. Evermore Honouring and Praising Thee . Evermore Worshiping and Glorifiing Thy Blessed Name , For all Thy great Mercies , rejoycing in Thee , and saying , Holy , Holy , Holy , Lord God of Hosts , which was , and which is , and which is to come , Heaven and Earth are full of Thy Glory . Glory be to Thee O Lord most High. And let all in Heaven and Earth say , Amen , Amen . Halelujah . After the Hymn , if you are not inclinable to sleep , then ( that the better use may be made of your last Prayers and Meditations , concerning the wonders of our Creation , Preservation , and Divine Omni-present Assistance ) I will furnish you with a short Paraphrastical Exposition of those Verses of the 139 Psalm , which I commended to you before , as fit for the time . A Paraphrastical Exposition of some Uerses in the 139 Psalme . 1. O Lord , thou knowest me as well , as if thou had'st made a narrow search and strict examination of all my inward parts , Thou art privy to my times of Rest and Retirement , and ( after them ) thou seest , how I fit my self for employment , and how I demean my self in it ; Thou observest my intimate and familiar thoughts , and inclinations and intentions , long before they are actually mine . 2. Thou art no stranger to my labour in the day , or my repose , sleep , and dreames , in the night ; Thou art throughly acquainted will all my recreations , and all my best , and worst actions , and all my faillures , or more perfect proceedings in the whole course of my life . 3. There is not a word at my tongues end but thou can'st discern it wholely , and infallibly , before it come óut ; Thou hast no need that I should express it unto Thee , for Thou , Lord , knowest it better then I doe ; And as well do'st Thou know , and observe what care I use , not only in the governing of my thoughts and deeds , but also in the bridleing and regulating of my Tongue , which I keep not in with good heed , besides , the hedge of my Teeth ( which is my Monitor to warn me of it ) all my Religion will prove vain , and of no esteem , in thy pure eyes , who art the great Judge , and rewarder of all . 4. Thou do'st compass me as close on every side ( as a City is beset in the straitest siege ) I can stirre as little from thy Presence , as if thou had'st laid thy hands upon me to hold me fast . 5. This Thy knowledge of me , and of all my thoughts , words , and deedes , is so high above my capacity : that I can neither comprehend it nor hinder it , nor be concealed from it . 6. For whether can I goe to hide my self from thy knowledge of me ; How can I be secured from thy dreadfull omnipresence ( that frights thine enemies ) or deprived of thy comfortable omnipresence ( which is the unspeakable defence of thy servants ) 7. 8. If I could mount my self as high as Heaven , or couch my self as low as Hell , If I were as nimble and swift , as Light it self ( which is like the wings of the morning ) and could be conveyed in a moment from East to West , land disposed of in the most remotest parts of the Sea 9. Even there must I expect to be led by Thy hand , and no other , but Thy gratious conduct could be my guide . 10. If I should think to hide my self in some dark corner , the darkest night would not therein differ from the clearest day . 11. For to Thee ( the glorious Fountain of Light ) the day and night ( the clearest , and the darkest places ) are all one . 12. And the abstrusest , and most secret parts about me ( my very Reines , the seat of Affections , and Original Inclinations to sinne ) lie all open , and naked to thy view , who did'st cover me with flesh , and compact me with bones , and sinewes , in a secret place , in my Mothers womb : 13. So that if there were no other cause , yet for my very Creation alone , I am bound , with all thankfulness to admire , and blesse , and praise thy holy Name . My soul cannot but be affected , with that strange , and curious workmanship , even to astonishment and amazement . 14. For there is not so much as the least bone , or member of my body , but takes along with it , an apparent stamp , and impression of thy divine Power and Wisdom , while my body it self ( to say nothing of the rare faculties of the soul ) was so cunningly , and secretly wrought and imbroidered with Veines and Sinewes , Arteries , and other incomparable varieties of necessary parts ; which as they were first framed , and moulded secretly in my Mothers womb : so are they not now , all of them , exposed to the view of every eye , but shew themselves only , by the use that 's made of them . 15. All this frame , and substance of the body , lay open and naked to thy all-seeing eye , while it was yet an imperfect Embryo , under the hand of thy mighty power , and unsearchable wisdom , that lap'd up all the several parts , rowling and winding them up together , as orderly , and exactly , to their compleat number , as if they had been all Registered in a Book , with directions how , and in what method , they should be placed . 16. All this seemed to be so punctually contrived ( before they had their right frame and fashion ) that they might be day by day , moulded and ordered , by a strict , and insensible way of growing to perfection . 17. O how dear and pretious should all these things ( that belong to thy Creation , and Providence ) be in my sight , that seem ( in my poor apprehension ) as the effect of much thought , advice , and contrivance , in the variety of so many several parts and wayes , that I should be never able to recollect the summe of them 18. Should I venter upon it , with my poor Arithmetick , I were as good settle my self to number the sand of the Sea ; In various meditation of them , I may lull my self a sleep , and yet when I awake , return to Thee again , in a fresh way of Rapture and Admiration , of thy wonderful works : And if this were my employment every day , and constant entertainment of my thoughts every night : Yet were it too impossible for me , in the course of my whole life to comprehend . A TABLE Containing The Heads and Chapters In this Book . General advice more briefly set down for their sakes that have much other business . pag. 1. Ejaculations to be used in the Morning when we are awake . p. 1. Ejaculations to be used when we are retired into our Closets , p. 2. A short Sermon , taken cheifly out of the First and Last words of Ecclesiastes . p. 2. A Short Set Form of Devotion to be used before we leave our Closets . p. 4. Advice concerning our duty at the time of publick Prayer . p. 5. Advice concerning our duty after our return from publick Service . p. 5. Particular Advice for times of Retirement , Meditation and Devotion . p. 8. Chap. 1. The need we have of several holy Retirements . p. 8. Chap. 2. The frequency and constancy of this holy employment . p. 10. Chap. 3. Incitements to Morning Devotion , drawn from the Example and Advice of others . p. 14. Chap. 4. The entertainment of our selves at our Waking , Looking up , Attirring , Washing , &c. p. 17. 1. Meditations when we wake and look up . p. 17. 2. When we put on our Apparrel . p. 20. 3. At the time of Washing . p. 21. 4. When we use the Looking Glass . p. 23. Chap. 5. Preparation to our Set Devotions as soon as we are ready , p. 25. Chap. 6. A previous consideration of Prayer in Generall , and the best Motives to the use of it . p. 26. Chap. 7. Other preparatory Meditations before Prayers in the Morning , or at any other time . p. 27. Chap. 8. A further supply of such preparatory Meditations as may make us fitter to be heard in our Prayers . p. 30. Chap. 9. Another sure way of preparation from our lo●…e to God and delight in Him. p. 31. Chap. 10. Other meanes to facilitate our our access to God by Prayer . p. 34. Chap. 11. Caveats for the matter and manner of Prayer . p. 36. Chap. 12. The close of the last Meditation , with a return to the time . p. 44. Chap. 13. Preparatory Ejaculations fit to be used when we compose our selves for Prayer . p. 44. Chap. 14. Confessio cum precatione . p. 46. Pro remissione peccatorum . p. 47. Chap. 15. A Morning Devotion framed according to Basil's direction , and the rare pattern of the sweet Singer of Israel . p. 50. Chap. 16. Some places of Scripture that may afford us matter of Meditation fit to prepare us for the works of our Calling . p. 54. Chap 17. Our daily duty , and the short time allotted to us . p. 56. Chap. 18. A view of our frailty taken from the consideration of our first materials . p. 61. Chap. 19. The fulness of our misery amplified by way of instance . p. 65. Chap. 20. The close and fruit of the former Meditation . p. 71. A Morning Prayer . p 73. Chap. 21. The fullness of misery here answered with the best fulness hereafter . p. 74. Chap. 22. The same happiness expressed under the promise of the Vision of God. p. 79. Chap. 23. The meanes of attaining the former happiness . p. 82. Chap. 24. Another reflexion uqon the proposal of the first meanes . p. 92. Chap. 25. The second meanes of attaining the happiness that was promised out of Heb. 12. 14. p. 98. Chap. 26. Another reflexion upon the proposal of the second meanes . p. 102. Chap. 27. Another view of this meanes with a fuller expression of the extent of it out of Psal. 34. 13. p. 106. Chap. 28. A Transition of what immediately followes , with the design of it , and therein first a defence from assaults without us . p. 114. Chap. 29. Advice concerning the dangers from within us . p. 122. Chap. 30. Of the particular consequences implied in the former advice , and the delivery of it , and first of the possibility of keeping the heart . p. 127. Chap. 31. Of the necessity of keeping the heart . p. 138. Chap. 32. Of the meanes and helps of keeping the heart , and first of the prime and superior meanes . p. 141. Chap. 33. Of the subordinate meanes and helps for keeping the heart , and first of the antecedent and preparatory meanes . p. 146. Chap. 34. The particular subordinate meanes of keeping the heart . p. 148. Chap. 35. The close and fruit of the last Meditations . p. 155. Chap. 36. Instructions for those times , wherei●… we are called to the Church . p. 156. Chap. 37. A second Task in this Preparation p. 162. Chap. 38. Our passage toward the Church and our entrance into it . p. 163. Chap. 39. Our timely addresse , and stay to the end of Divine Service . p. 167. Chap. 40. At our first Kneeling . p. 168. Chap. 41. Of publick Prayers and Sermons p. 170. Chap. 42. Of finging the Psalmes or Anthems . p. 173. Chap. 43. The influence that Preaching , and Praying , and Reading of the holy Scripture should have upon our practice . p. 179. Chap. 44. The necessity of frequent Prayer , both of publick and private . p. 181. Chap. 45. The set Hours of publick Prayer , Chap. 46. The Place . p. 184. Chap. 47. Before our private reading of the holy Scriptures . p. 186. Chap. 48. Of short Ejaculations . p. 190. Chap. 49. The recollection of our selves at Night , and preparation to a Scrutiny . p. 161. Chap. 50. A Preparative Meditation , and Exhortation to such an Abstemious life , as may fit us for a happy Death . p. 192. Chap. 51. Of that Charity , or hearty love of God , which is our best Companion , while we live , and when we die , p. 204. FINIS . 
A56865	----	A spiritual treasure containing our obligations to God, and the vertues necessary to a perfect Christian. Written in French by John Quarre, Englished by Sir Thomas Stanley, Kt. Thrésor spirituel. English. Quarré, Jean-Hugues, 1580-1656. 1664 Approx. 919 KB of XML-encoded text transcribed from 280 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A56865 Wing Q146D ESTC R203327 99825239 99825239 29616 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A56865) Transcribed from: (Early English Books Online ; image set 29616) Images scanned from microfilm: (Early English books, 1641-1700 ; 1958:5) A spiritual treasure containing our obligations to God, and the vertues necessary to a perfect Christian. Written in French by John Quarre, Englished by Sir Thomas Stanley, Kt. Thrésor spirituel. English. Quarré, Jean-Hugues, 1580-1656. Stanley, Thomas, 1625-1678. Stanley, Thomas, Sir, of Cumberlow Green, Herts. The second edition. [22], 530, [6] p. printed by T.R. for Thomas Dring, at the George in Fleet-street, near Saint Dunstans Church, London : 1664. A translation of: Thrésor spirituel. Dedication signed: Thomas Stanley [son of the translator]. A reissue of the 1660 edition, with cancel title page, added dedication, and table of contents. Running title reads: Spirituall treasure. With three final advertisement leaves. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Devotional literature -- Early works to 1800. 2003-02 TCP Assigned for keying and markup 2003-03 SPi Global Keyed and coded from ProQuest page images 2003-04 John Latta Sampled and proofread 2003-04 John Latta Text and markup reviewed and edited 2003-06 pfs Batch review (QC) and XML conversion A SPIRITUAL TREASURE Containing Our OBLIGATIONS TO GOD , AND THE VERTUES Necessary to A Perfect Christian. Author Written in French By Iohn Quarre , Englished By Sir THOMAS STANLEY , Kt. The Second Edition . LONDON , Printed by T. R. for Thomas Dring , at the George in Fleet-street , near Saint Dunstans Church , 1664. To the LADY STANLEY . MADAM , WHAT You here receive , is due onely to Your self , it being the Product of that contemplative retirement to which my dear Father resign'd the two latest years of his life ; The Author is highly esteemed in his own Country ; and hath met with so good Reception in ours also , that he already seeth a Second Impression , which in this Age , not a little commends a Treatise of this Nature : Vpon this occasion I was sollicited by the Stationer to acquaint the Reader ( by whom it hath been so kindly entertained ) with the Name of the Person to whom he is indebted for the English Edition : And having herein satisfied the Importunity of the One , and the Curiosity of the Other , it rests onely I present it to Your Ladiship , together with the humble Duty of . Madam , Your Ladiships Obedient Son , Thomas Stanley . PREFACE . UNder the name of Sprirituall Treasure , behold the Image of a perfect Christian , which I here present thee , Devout Reader . It hath taken the name of Treasure , because it contains , as in a hidden mine , the highest divine truths of Christian Piety ; it is a Pourtract of Perfection , the Image of a true Christian , or all which the Sonne of God hath left to his Church . And those which I propose to you in this Treasure , represent a lively Image of that perfection whereto we are called , and , by the grace of Christianity conducted . Perhaps you may remember that this Book hath heretofore appeared under the same name , but it was upon another design . For then it treated onely of some particular Vertues , such onely as serve to subject the soul to the guidance of God , and the spirit of grace ▪ It had then no other object , but the resignation of the Creature to the will and work of the Creator . Now it is universall , and withdrawn from a limited subject , speaks in generall , explains the Principles of Christianity , and describes the principall Vertues necessary for a perfect Christian. As for the stile , it is concise , confining it self to the truth which it exposes the most plainly that may be , despising all Ornaments of words , since truth hath so much lustre of it self , as she need not borrow of others . The World perhaps will not hearken to it , or , suffering it to speak , will not understand it , for its Doctrine is too divine , its Principles too high : That which it proposes is wholly contrary to what the World professeth . And it is much to be feared that many will dispute it , considering that falsehood and malice have taken such deep root in the greater part , as loving nothing but vanity , and unwilling to consent to truth . We live in an age so corrupt , that even Christians many times fear to be good , least they should be persecuted , and are ashamed to appear vertuous , least they should be derided . Hardly can it promise it self a better reception amongst them that make profession of Piety , for there are many that seek nothing but their own satisfaction in the most holy things ; self-love hath such absolute power over souls , that they flatter themselves in every thing , believing all to be good which is agreeable to them : and on the other side , seeming Devotions , have so much applause among men , that it will be hard to perswade the contrary . So that our perfect Christian who speaks here purely of Truth , and truly of Piety , cannot easily avoid the various censures of men . For as he speaks Christianly ( for his stile is in the spirit ) so he condemns freely all that is not worthy of God in the purity of the spirit ; which may appear strange , and those who confide too much in themselves , esteeming nothing but their own actions , will soon condemn this manner of Discourse . But what remedy ? shall we therefore injure Truth ? no , she will appear before the eyes of men , in despight of the World , and although she may meet with spirits little capable to receive her , yet it is alwayes good to expose the Image to the view even of her greatest Enemies , for by this meanes they will be forced , seeing her , to confess they have no vertue , that they walk in the night of untruths , and perhaps they will apprehend their own misery , and be afraid to loose themselves . And if there are any who think themselves already arrived at the highest point of perfection , flattering themselves in their own esteem , when they shall here consider the excellencies of Christianity , the purity of the spirit of grace , and admire the designs of God upon souls , and see what is necessary for a perfect Christian , they will open those eyes which self-love had bewitched , and acknowledge that their actions come far short of their own esteem of them ; and then humbling themselves even to the centre of their nothing : they will resolve to seek God , to serve him in spirit and truth , after a manner worthy of God. However they who take the paines to read this little work will see , that many deceive themselves to their great mischeif , and will learn that it is not a small matter to gain Heaven ( for to such only is Paradise open ) and that there is required more purity and vertue then we ordinarily propose . For if the life of a true Christian be a life of God in man ; if true perfection be an amorous possession of God , what purity , what vertue must there be in him who will possesse so rich a Treasure , & pretend to an estate of divine ? This is a point you must consider of ( friendly Reader ) as being that which ought to be the only object of your actions . For if you will open your eyes to see what God requires of you ; if you will rest your thoughts upon the excellencies of the state of Christianity , you will learn that your heart must be the Throne of the most holy Trinity , who will establish his Kingdom therein ; your Soul a Heaven where God will glorifie himself ; your life , the life of God who lives in you , that you may raign with him . To conclude , you shall know that you are onely in the World to please God , and to do his will in the purity of his spirit alwayes holy : is not this an affaire of great importance ? If for your satisfaction and profit you desire to comprehend what I say , and to know the motives and obligations that you have to love and serve God perfectly . Read the two first parts of this Work ; the third and fourth shew you the way you must keep , and the Truths that are necessary to live a good Christian : the last gives you a pattern of true piety . Read and you shall learn how to be a good Christian. A TABLE of the several Chapters treated of in this Book . The FIRST PART . Of the Divine Prerogatives whereunto man is raised by the State and Grace of Christianity . The first Prerogative . CHAP. I. How by Baptism Man is appropriated to God , and consecrated by the blessed Trinity . Page 1 CHAP. II. How holy the life of a Christian ought to be , consecrated to God by Baptism . 10 The second Prerogative . CHAP. III. Of the Filial adoption of God , whereto all Christians are called . 16 CHAP. IV. Of the uses that Christians ought to make of filial adoption , whereto they are advanced by Baptism . 21 CHAP. V. What the Actions of Christians ought to be . 27 The third Prerogative . CHAP. VI. Of the happy Commerce and Society that Iesus Christ will have with Christians by the Mystery of the Incarnation . 36 CHAP. VII . Of the uses Christians ought to make of Grace proceeding from the Mystery of the Incarnation . 42 The fourth Prerogative . CHAP. VIII . Of another kind of Society and Union of Jesus Christ with Christians , by the Sacrament of the Eucharist . 47 CHAP. IX . The Design of Iesus Christ upon Christians in this most high Sacrament of the Eucharist . 53 The SECOND PART . Wherein are proposed the sundry Motives which oblige Christians to Perfection . CHAP. I. The Obligation that we have to acquire true Vertues , wherein consists the life of the Soul , and the inward life of a Christian. 65 CHAP. II. That the possession of God is the end of a Christian life , whereto we cannot arrive , but by the grace of Iesus Christ. 73 CHAP. III. Of the practice and means whereby we may arrive to the possession of God , of his grace and spirit . 78 The first Motive . CHAP. IV. That by Creation man is obliged to tend to this perfection , and to resign himself to God. 84 The second Motive . CHAP. V. That Man , in as much as he is a Sinner , and the child of Adam , is obliged to seek God as the only remedy to his evils . 91 CHAP. VI. Of the state of Man after the sin of Adam , and of the need he hath of his God. 99 The third Motive . CHAP. VII . That a Christian is a Member of Jesus Christ , and as such he must be ruled by the Spirit , and live the life of Jesus Christ. 108 CHAP. VIII . Practices to help a Christian to live in subjection to Grace , and the spirit of Jesus . 115 The fourth Motive . CHAP. IX . That this Precept , to love God , doth oblige us to perfection , and makes us go out of our selves to be God's . 121 The conclusion of the second Part. The care and vigilancy which a Soul must have which seeks perfection , and would live in true subjection to the grace and conduct of Iesus Christ. 131 The THIRD PART . Proposing divers Dispositions and Vertues necessary for a Christian to arrive to that perfection whereto he is obliged by Christianity . CHAP. I. What those Dispositons are , and how necessary they are to be practice of Vertue . 138 CHAP. II. Several practices , whereof we may make use to attain Christian Vertues . 147 CHAP. III. That the adherence of a Soul to Iesus Christ is the most perfect means to possess all Christian vertue . 156 CHAP. IV. The means whereby we may arrive to the adherence of our souls with God , and the obstacle which hinder it . 163 The first Disposition . CHAP. V. Of the spirit of Faith , and the necessity thereof . 169 CHAP. VI. Of the use of Faith , and how we may practice it . 176 CHAP. VII Of the effects that Faith produceth in our souls , and of the esteem of God. 184 The second Disposition . CHAP. VIII . Of Humility , and the means to obtain it . 192 CHAP. IX . Of the knowledge of God and our Selves . 197 The third Disposition . CHAP. X. Of an effectual desire to be God's . 204 The fourth Disposition . CHAP. XI . Of the purity of the Hearth . 208 The fifth Disposition . CHAP. XII . Of Self-denial , and the necessity thereof . 220 CHAP. XIII . What abnegation is , and the means to attain it . 227 The abridgment of the third Part. CHAP. XIV . Treating of the dependance of the Soul upon God. 237 The FOURTH PART . Sheweth how we must guide our selves in all occurrences , and in all estates of humane life . CHAP. I. Of the care a Christian ought to have to perfect his exteriour . 246 CHAP. II. That in all our Actions we must follow the conduct of God. 256 CHAP. III. That a Christian must do all his Actions for love of God , and for God. 266 CHAP. IV. Of the complacency and self-satisfaction which draws us from the pure regard of God , and of the purity of intentions which must be in our actions . 274 CHAP. V. Of the care a Christian ought to have , to do all his Actions according to his vocation , and to maintain himself in the order and conduct of God. 282 CHAP VI. What the Directors of souls ought to be . 290 CHAP. VII . Of the fidelity of the soul , and of its necessity in the wayes of grace , and the actions of a Christian. 298 CHAP. VIII . Of Infidelity to grace , and how a man ought to live in his Vocation . 306 CH. IX . How the Christian ought to comport himself in the exteriour use of all things . 314 CHAP. X. Of Sufferings , and the esteem we ought to have of them , 260 CHAP. XI . How the fear of Suffering draws us from the way of perfection . 336 CHAP. XII . Of the Dispositions wherewith we must bear Sufferings , and all the adversities of humane life 346 CHAP. XIII . How we ought to suffer in the spirit of Christianity . 356 CHAP. XIV . That we must suffer out of a zeal to the Iustice of God. 367 CHAP. XV. The continuance of the precedent Chapter and of the spirit of repentance . 274 CHAP. XVI . The abridgment of the fourth Part , treating of Christian grace . 384 The SEQUELE . 290 The FIFTH PART . Treating of true Piety , and he more particular Duties of a Christian towards Iesus Christ our Lord. CHAP. I. What Devotion is , and wherein true Piety consisteth . 396 CHAP. II. The necessity we have to be Iesus Christ's , if we would attain true Devotion . 406 CHAP. III. Of Piety to Iesus Christ and its principal effects . 414 CHAP. IV. The right which the Son of God hath to us ; Motives obliging us to be his , and to adhere to him by true piety . 423 The Continuation . CHAP. V. Of the Motives which oblige us to belong to Iesus , and to serve him by true piety . 428 CHAP. VI. Of the state of Subjection to Iesus Christ , considered as the principle of Christian Piety . 437 CHAP. VII . Containing certain interiour acts for those souls who are desirous to be established and confirmed in true piety . 442 CHAP. VIII . That an adherence to Iesus Christ by true Piety , makes us partakers of the several conditions of his life . 450 CHAP. IX . Certain dispositions necessary for the devout soul that would participate of the grace and estates of the life of Iesus Christ. 457 CHAP. X. That Christian piety obliges us to submit our life and actions to the honour of Christ. 465 CHAP. XI . The Use and Practice of what hath been proposed . 473 CHAP. XII . How the Christian that seeks true piety , is obliged to imitate Jesus Christ. 481 CHAP. XIII . The Practice of what hath been proposed in the imitation of Iesus Christ 489 CHAP. XIV . Of Temptations and Oppositions happening in the way to perfection , and the exercises of Piety 498 CHAP. XV. In what Disposition the Christian ought to be , that he yield not to such temptations as occurr in the exercises of piety . 507 CHAP. XVI . Of Temptations , and the advantages a Christian ought to make of them . 512 CHAP. XVII . Of Resignations in Temptation . 519 CHAP. XVIII . Divers Uses that may be made of Temptation . 525 The End. SPIRITUALL TREASURE . The first Part. Of the Divine Prerogatives whereunto man is raised by the State and Grace of Christianity . The first Prerogative . CHAP. I. How by Baptisme Man is appropriated to God , and consecrated by the blessed Trinity . BE ye perfect , even as your Father which is in Heaven is perfect : These are holy words , words of truth , pronunced by the Holy of holies , the God of Truth ; words that import the beginning and eminency of the estate which we are to attain ; words worthy to be engraved not upon the fronts of our house as a celebrious Sentence of the Ancients ; nor printed in our foreheads , in great Characters , like the Law of the Iews , But in the centre of our souls , and bottom of our spirits . For in these divine words , we behold as in a table brought from heaven , what we are , and what we ought to be . We see that we are the image of God by creation , and ought to be his resemblance by sanctification . Our soul bearing the image of God , is capable of God himself , and hath an essence so noble and divine , that nothing can satisfie , nothing can fill her but an infinite essence . Besides , we learn that our soul being called to the resemblance of God , nothing can ennoble her , nothing can perfect her , but the greatness and very perfections of the Divinity . And to this it is that Jesus Christ invites us , when he says , Be ye perfect as your heavenly Father is perfect ; This only is the subject of this little Work. I would to God , that they who are transported with the wonders in Nature , who can admire her greatness , rare varieties and perfections , who willingly confine themselves to the contemplation of the motions of the heavens , of the extent of the earth , of the depth of the sea , of the admirable secret properties of every thing , would turn back their sight into themselves , to take notice what they are , and what they ought to be , to contemplate the singular perfection inclosed within their own souls , the greatness whereto God will raise them , and eminency of that state to which they are called . If other Creatures are objects able to ravish our spirits , and oblige them to contemplation and admiration , with how much more reason ought we to employ our selves in the consideration of our own soul , for which all things were created ! If vertue , saith Plato , be so beautifull , as that her luster is able to transform our hearts , and force us to love her , what then is the soul , of which vertue is but the ornament ? O soul , saith one of the Fathers , thou lovest the world , yet thou thy self art of more value then all the world ! Thou admirest the Sun , and yet art more beautifull then all the Stars ; Thou dost contemplate heaven , yet art exalted above the firmament . Thy God onely is above thee , all creatures are under thy feet ; Let us begin to prepare our hearts to these thoughts ; let us call back our distracted spirits from so many objects ; let us withdraw our wandering eyes from so many curiosities , and undeceive our hearts charmed by so many vanities , that we may apply or selves to the acquisition of this knowledge , for in being ignorant of these truths , man is estranged from God and himself , serves the creatures who were made to serve him , makes his vanity an ornament , and advances above himself , that which ought to be under his feet , and farther loosing himself in the curious pursuit of creatures or pernicious affection to the world , he no more thinks of himself , and , which is worse , seems no longer to know his God. Hence spring all evils which overflow the earth , all vices and disorders in the life of man. Nor is it strange ; for how can a Christian serve his God , if he esteem not his greatness , and be ignorant of his divine adorable perfections ; and how shall he know them , if he seldome , or never consider them ? Beside , how is it possible for a Christian to render unto God what he ought , and to live as God requires , if he take no time to reflect upon himself ; if he know not what he is , whence he comes , whither he goes , how he lives ? In this it is he ought to employ his thoughts and time . The highest employment of man , says Heraclitus , is to seek himself ; and we say , the most necessary ; yet we are not with Democritus to put out our eyes , and deprive our selves of the sight of all creatures , thereby with more ease and attention to apply our selves to the study of this high philosophy , the knowledge of God , and our selves ; we need not go to such an extremity . On the contrary , let us preserve our eyes and attention to contemplate at leisure the image which I am going to describe unto you . It is the pourtracture of a true Christian , in which shall be drawn in lively colours the Christian vertues , and represented the dispositions , actions , and piety , wherein all Christians ought to live . To speak after this manner is proportionable to this subject . He that would make a man to see what he ought to be , must draw his picture , that he may see and contemplate himself therein . The soul like the eye sees all things , yet not it self unlesse by reflection . To make her know her selfe , a glasse must be set before her , wherein are represented the true beauties of the state of grace , the excellencies of Christianity , her obligation to perfection , her capacity to possesse God ; that , considering all these , she may see what she is , and what she ought to be to her God. Thus seeing her selfe , she knows her self , knowing her helf , she esteems accordingly of her own being , life , and condition , and by these degrees , arriving to this esteem , she faithfully endeavours to render God the honour , love , and service due to him , careful to lead a life suitable to the condition and dignity whereto God hath called her . To represent to the life so great perfection , and to acknowlege what the soul is before God to whom she is called , and may arrive by the assistance of a supernaturall power ; We must consider the essence and grace of the Mysteries wrought by the Son of God upon the Earth , and what he hath accomplished in Heaven , because they are the beginning and source of all Graces wherewith we are inriched ; they make us know what God requires of us , what he will operate in us and by us . These then we must propose . Behold three which we must make choice of , including all the Excellencies of Christianity ; whatsoever is to be said of the rest , is to be deduced from these . The first estate wherein we are established by the grace of Christianity , is that which we receive in Baptism , where we are consecrated to the most holy Trinity . The excellency of this estate consists herein , that the most holy Trinity by this Sacrament of Reconciliation , giving us at once a new being , and a new birth , it sanctifies and consecrates us by an Unction altogether extraordinary and divine , and by this extraordinary consecration draws us from our selves , separates us from the common Tempests of the world , to dedicate and refer us wholly to his honour and glory , to call us to a holy conversation which we ought to have with divine persons , as the beloved Apostle saith , That our fellowship may be with the Father , and with his Son Iesus Christ ; that by this society we may become worthy and capable of the effects of grace and divine communications to be with God , and possessed of God. That which makes this favour most admirable , is , that the most holy Trinity doth vouchsafe to apply it selfe to the accomplishment of this work in a very particular manner ; it sanctifies and consecrates us , not after that ordinary way wherewith it acts and performs all other works common to the three Persons ; but in this work of grace and sacrament of life , it consecrates us in a manner wholly singular , and full of mysteries , altogether great , and full of love . The Father sanctifies us , giving us his Son ; the Son becomes incarnate , suffers , and riseth again for us ; the holy Ghost works in us Iustification , infusing into us the abundance of those Graces the Son merited for us . Thus the three Persons by distinct operations proper to every person , effects in us this work of graces and love in this manner . Thus the most holy Trinity applies it selfe wholly to us after an extraordinary manner , and proper to this Sacrament , to consecrate us to their glory and honour , a consecration so high and mysterious , that it contains all the Truths of Faith , whence the Fathers call Baptisme the Sacrament of Faith. This is the first dignity whereto the Christian soul is advanced , but this is not all . Let us go on and penetrate further into this mystery of Love , and we shall see that this consecration ( O miracle of the infinite bounty of God! ) places us in God , and is the cause of Gods being in us , not after the manner that he is in all other things , nor by any gift or created grace , but after a wholly extraordinary way , which gives him to us , and causes him to dwell in us . Here God doth disclose his heart to us ; the Father shews and gives us his Son ; the Sonne gives and applies himselfe to us in the Spirit , and in the grace of his Mysteries , and both together making one profusion and communication of their love , send and give us the holy spirit . Thus the three divine persons dwell in us , consecrate us , and fill us with their presence and abundance of graces . That which is admirable in the excesse of this divine Love , making this grace and estate singularly eminent , is , that there is not any other Creature , not the Angels themselves are advanced to this Dignity ; it is reserved only for Christians who are consecrated to the most Holy Trinity , after so holy and mysticall a manner . It would require a large Discourse , to teach us to comprehend such rare advantages ; but let us content our selves to consider : first , that all creatures are referred to God , but a Christian not onely referred , but consecrated ; as if you should say , that he belongs more to God , and is more holy then all other creatures . O how beautifull is this truth , worthy to make us lift up our hearts to God! Secondly , we know that both Angels and men in the state of Innocency , were replenished with the graces and gifts of God ; but the Christian , in the state of Christianity , is not onely filled with divine gifts and benefits , but with the most holy Trinity it self , which dwels in him , and consecrates him after the manner we have declared . Thirdly , all creatures , even Angels themselves , behold God in some of his divine qualities , as the Seraphins in his love , the Cherubims , in his knowledge , the Thrones in his stability , and so the rest ; but the Christian by a happy advantage , beholds and relates to him in the extent of all his greatness , not onely as Creator , but as Father , Saviour , and Sanctifier ; not only as God considered in his Nature and divine Essence , common to the three Persons , but by a happy reflection he distinctly beholds the three divine Persons , and refers himself to God as the Father , as the Son , and as the holy Ghost . Thus by one speciall and singular Grace communicated to him in Baptisme , he is consecrated to the most holy Trinity , and made the Temple , Throne , and Residence of the ineffable , immense , and adorable Trinity . What can be more said ? CHAP. II. How holy the life of a Christian ought to be , consecrated to God by Baptisme . WE cannot say too much upon this Subject , which contains so many excellencies of the soul , and such extraordinary favors of God ; and when we have said all we can , we must acknowledge it is far short of the Subject . We know that God works great matters in the souls of his Elect ; that his love , mercies , and divine liberality , are as incomprehensible as ineffable , which being so , what can be added to the love that God expresses to the world in the mysterie of the Incarnation ? What more can be hoped ? If according to the mysteries of our Faith we believe God gave his Son to the world , making him like unto us , to make himself more capable of being mercifull unto us ; we cannot doubt , but that the same God of love will shew himself bountifull in all things else , since he hath made such an extraordinary communication of his love , and of himself in thus giving us his Son , it cannot seem strange , if now after so divine a gift , he bestow on us his graces to exalt us to so holy a being ; an estate which consecrates us to make us capable of possessing God. Nothing is impossible to him that can do all things : we ought onely to consider a perfect knowledge of the truth of Christianity , and a disposition to receive all that God will give us . It were to be wished , that all Christians did follow the light of Faith as they are obliged , that being guided and illuminated by this heavenly Pharos , they might know the dignity and excellency of these mysteries , that knowing them , they might adhere to them ; that adhering to them , they might become capable of that grace which they include and God will communicate to us , that we may thereby profit as Christ wills , who offers his gifts , desiring we should receive and use them according to his intentions . This counsell we ought to follow in all these mysteries . Let us begin by him , and examine what it is that God demands of us for the benefit of this regeneration & Baptism . Being consecrated to God by Baptism after so divine a manner , we are no more now our own , but belong wholly to him , nor ought we to make use of our selves but for him . If any profane thing being offered to God , consecrated by ceremonies , or dedicated to celebration of the divine office , is by this means abstracted from common use , and its particular end to be wholly employed in sacred things ; much more a Christian consecrated to the holy Trinity by Baptisme , solemnly dedicated to Gods service , and referred to his glory , ought to be withdrawn from himself , and such profane customs as of himself he may commit in his life and actions , to be referred in whatsoever he doth to the service and glory of God. From these proposed Truths it followeth , that the grace of Christianity communicated by Baptisme , whereto we have right by this Sacrament doth advance man above all creatures , and withdraw him from this world , to associate with God , and to become his Temple and Throne of rest ; that being separated from care and love of the creature , he may cleave to God only . The soul may be compared to the woman in the Apocalypse , cloathed with the Sun , and having the Moon under her feet , to tell us that our soules being replenished with the true sunne of Righteousnesse , ought to raise themselves above all Creatures , and possessing God , contemn all that is not God , of God , or for God. The learned Origen sayes , That we ought to esteem , as beyond and above the world , all that is consecrated to God ; meaning only those , who by the Ceremonies and ancient Customs of the Church resign themselves to Gods service . If this be true in bare Ceremonies , how much more is he whom God himself consecrates in this Sacrament beyond the world , and above all things . This is the effect of the words of Iesus Christ , when speaking of the spirit of Christianity which he had infused into his Apostles , he says , recommending them , and with them all the Elect unto his Father ; The world hates you because you are not of the world , I likewise am not of the world ; where we see evidently , that according to the designs of Iesus Christ , a Christian must be no longer of this world , nor pretend further to the creature then the Son of God did , when he became man , and liv'd upon earth . We learn further , that by this consecration , and the state whereunto we are advanc'd by Baptism , God assumes a second interest in us , besides that of creation , and in complyance with this new right , we ought to be more his , and live onely for him . For he hath right to make in us , and of us all that he pleases for his glory , and the accomplishment of his divine will. I need give no other reason hereof then that of the Apostle , Know yee not that your body is the Temple of the holy Ghost , which is in you , which ye have of God. And ye are not your own , for ye are bought with a price ; therefore glorifie God in your body , and in your spirit , which are Gods. Consider deliberately this Christian truth , weigh all these words , and ye shall see how much ye belong to God , and ought to live for God. Reject not this as a matter new , or too high ; it much imports to your good . If you cannot comprehend it , at least admire it ; and since they are truths , you ought to believe them ; by Faith you shall enter into an estimate of your estate , and acknowledg it is so divine and eminent , that you cannot comprehend it , but can onely say that he that is all power will effect great things in you . Now if you will endeavour to profit by these proposed verities ; First , take heed you commit no sacriledge in serving any other but God , since ye are consecrated for his glory ; be careful to refer your self unto him , and to offer to him all your actions , be they never so little , for they all belong unto him , and he knoweth how from the lowest , meanest things to bring honour to himself . Secondly , seeing God hath separated you from the world , consecrating you for his glory , and that , by Baptisme , solemnly in the face of the Church , you have renounced all its greatnesse , and varieties , Take heed you deceive not God , or rather your selves , adhering to the creature , searching after , and following the Vanities of the Time ; but see that in pursuit of this promise you have made to God , you do disintangle your selfe all the days of your life , as much as you can possible from these Creatures . Thirdly , take your affections off from them : and if you will do well , despise them all for God , that your heart , consecrated by an Vnction so holy , may be only for God , and love none but God. The best foundation of Piety is to enter into a great esteem of God , and what you are unto him , so to contemn the world and all therein . Fourthly , Seeing you have no right to your selfe , being marked with the character of Gods substance ( so Saint Cyprian calls the love of God ) and are wholly his , let him make use of what is his ; go out of your self , go out of your own Interest to God , aim at nothing but the glory of God , and therein place your principall care ; for there is nothing more important in the life of a Christian , nothing more profitable or necessary then to leave wholly himself to God , and to search diligently after God only . This it is that God requires of you , for this benefit whereunto you are obliged in the susception of Baptisme , and by the state of Christianity . The second Prerogative . CHAP. III. Of the Filiall adoption of God , whereto all Christians are called . THe mystery of the Incarnation , a work of Love , and the Master-piece of God , ought to be considered as the foundation of all the Mysteries of the Life of the Sonne of God. From this they have their dignity and excellency ; from this they flow as from their source and principle ; this we ought to look upon , and adore as the Cause of all our happinesse , for in and by it we have all that we can-desire ; all the greatnesse , all the priviledges and abundance of grace communicated to us in the state of Christianity flows from this ineffable Mystery as its spring . It requires an eternity to consider so worthy an object , to look into the excellencies , and to contemplate the effects thereof . Let us here make a pause to consider this grace the most advantageous of all we have received from the Son of God in this Mystery , which gives us right and admission to all the rest , the grace of Filiation , which makes us children of God by adoption , a grace given to men , when the Son of God becoming man , made men the sons of God. By this benefit we are no longer the sons of Adam , but of Iesus Christ , who is God , called by the Prophets , The everlasting father . By this grace Christians have a new being , a new life , which honoureth and imitates the new life of Iesus in his holy humanity , springing from this as its source and principle . For as the word unites it self to our nature in the Mystery of the Incarnation , replenisheth and dwells in it as in his proper body , consecrates and elevates it to all the Grandeurs of his divine Filiation ; so the same Iesus unites himself , not personally , but by a new Grace , and after a singular manner , proper to the state of Christianity , consecrates us , dwels in us , and advanceth us to the communication of the rights , goods , and greatnesse of his filiation , and would have us ( O excesse of love ! ) to be that by grace which he is by nature , which he would have not onely to be accomplished in glory , but in grace , not onely in Heaven , but upon Earth , where we are truly Sons of God , and in that quality henceforward , we enter into alliance with him , we have right to his heritage : and , which is more ( O that we would consider it ! ) he gives us power to call God our Father , to look up to him as such , to relate to him in this quality , in further assurance whereof he gives us his spirit . This St. Paul teacheth , when he saith , Ye have received the spirit of Adoption , whereby we cry Abba Father , the same spirit it selfe beareth witnesse with our spirit that we are the children of God. It is an effect of the mystery of the Incarnation , and priviledge and excellency of Christianity . Let us deliberate further upon it . St. Iohn , summing up the graces received from God , in the Mystery of the Incarnation , ranks this the first , for it is the foundation of the rest , saying , To them he gave power to become sons of God. If you would comprehend some part of this great favour , think that as there is nothing in Divinity greater then to be the Son of God by Nature , so ( but to be God himselfe ) nothing is greater then to be the Son of God by grace . St. Cyprian admiring in God the title of Father , sayes , It is an ineffable name containing the Mysteries and Secrets hid from our spirits , incomprehensible by our understanding . If then to be Father in the Deity be a thing the most mysterious and ineffable that our souls can imagine ; by consequence , to be son of such a Father is a favour and dignity incomprehensible . The beloved Disciple causeth us to admire at this great benefit , when he says , Behold what manner of love the Father hath bestowed upon us , that we should be called the sons of God , and be such in effect . St. Iohn Damascene speaks to this purpose , That the eternall Father sent his Son into the world to produce Children that should be such to him by Grace , as Christ is unto him by Nature ; and therefore in pursuit of this Commission , the Son of God , from the time that he became the son of man , hath created by his power , begotten by his love , and acquired by his merits , and given by his Spirit , many children to his Father , who can breath nothing but glory to his Father , and no longer live , then by his Spirit and Life . But to search with greater admiration into this Truth , we must consider the manner by which he creates in us so divine a work . We must observe , that in Baptisme , we not only receive grace , and faith , by the habituall vertues and gifts of the holy Spirt , but are also marked with the Character of God , received and owned as his children . The manner whereby God effects this is admirable ; for as the Father hath sealed Jesus Christ with his Seal , and made him his Son , communicating to him his Essence , and making him altogether equall to himself ; so Jesus Christ doth comunicate to us what he himself is , marketh us with his seal , makes us and owns us as children , and makes us as it were another himself . Wonder , saith Saint Augustine , and rejoyce , brethren , we are made of Christ. In pursuite of this benefit , the eternall Father hath given us the Spirit of his Son , which dwels in us , according to the Apostle . What can we think to be greater ? If we go further herein , we shall find , that we are not advanced to this admirable estate of being the children of God by any simple acceptation , or by bare ceremonies , but by something more reall that passeth into our souls , as Saint Paul implies , by these mysticall terms : Not by works of righteousness which we have done , but according to his mercy he saved us . It is not for our works , saith he , that the washing of regeneration , and renewing of the holy Ghost , that the spirit is given us by Jesus Christ , and that Jesus is sent upon this design by the eternall Father , three circumstances worthy great consideration . To conclude the greatness of this benefit , let us observe with Dionysius the Areopagite , that we are advanced to this divine estate by a new birth , and divine regeneration ▪ which the Son of God operates in us in the bosom of the Church our Mother , to the honour of God , and in imitation of his eternall generation in the bosom of God the Father . CHAP. IV. Of the uses the Christians ought to make of filiall adoption whereto they are advanced by Baptism . THe Truths that we have treated of are high , and would require a large Discourse ; but that our designe , being to prescribe the practice of filiall Piety , we will only represent as much as is necessary to manifest what we are , and what our life ought to be in conformity to so eminent an estate . First then , we must take notice , that in the Language of the Scripture , a Christian is a new Creature in Iesus , and according to the word of the Son of God , a man , if he be a Christian , must be born again of God ; and consequently must have a new being , worthy such a birth . Now , according to the order that God hath established in all things , we say that the action and operation must be conformable to the being . Whence it follows , that the state of a Christian being a holy divine estate , that makes him the Son of God , as truly by Grace , as Jesus Christ is by Nature ; his actions also and life ought to be wholly divine , and conformable to the state of the Son of God. This is the Doctrine of the Apostle , who saith , Be ye followers of God , as dear children . This Principle granted , we must see what benefits we can derive from thence . The first is a contempt of this World , for it is the heritage of the children of Adam , condemned by a determined sentence , and a day of execution appointed , when by the Justice of God it shall perish in a generall Conflagration . Let us then despise this heritage of Adam , and seek that of the children of God , Heaven , or , to say better , God himself ; Say with Jesus Christ , with a sound heart , My Kingdom is not of this world . Remember that you must keep the rank of the Sons of God , as Princes of the Blood : And as the Princes of this world do maintain themselves in their Estate , and that greatness which their Birth allows them , so do you couragiously maintain your selves in all rights due to you by this new divine Birth . O how great and sublime is it , if you behold it with the eye of Faith ! The rank you are to hold with the Creatures of heaven and earth , is the same with Jesus Christ , who accompanies you to his estate and greatness , the grace of the Son of God , which you receive as a Christian giveth you right to his heritage : If children , saith Saint Paul , then heirs of God , and joynt-heirs with Christ. Now , the bosom of the eternall Father , is the only heritage of Jesus Christ ; there is his eternall dwelling , there his repose , there the seat of his delight , the Throne of his greatness ; Even this is the rank you ought to keep , there ought to be your repose , your delight in the fruition of this onely happiness : Remember that the bosom of God is the place destin'd for your eternall dwelling , a place of glory , and permanent felicity . God only is your heritage , undervalue not him for transitory vanities of this world ; forsake him not for the whole world , unless you would be for ever miserable . Admit this truth farther into your heart , believe it not an imagination of a new Piety ; 't is the foundation of Christianity , the ground and principle of the state of Grace , which considering intentively , you will wonder to see Christians confess these truths , and hope for so great a good , yet become so blind , as to suffer themselves to be deluded by deceitfull vanities , and vain illusions of the creatures , to sell their birth-right for a mess of pottage ; and whilest they pretend to be the children of God , glorying in so divine a being , to live like the children of men , thinking of nothing but the earth . The second benefit is a great desire of Paradise , sighing daily thousands of times after our heritage , Heaven , bewailing the want of , and demanding the liberty promised and due to the children of God. In this thought of our Celestiall Sion , our sweet Countrey , we grieve to see our selves so long in a strange Land. It is hard to attend with so great impatience a happy day , a good hour , an honour which we are made to hope for ; yet we are without sense in attaining it , the true and ineffable joyes of Paradise . Great God! can it be that the Manna of Heaven should not cause us to loath the Onyons of AEgypt ? How long , children of men , how long shall we have hearts of Adamant , insensible toward the things of Heaven , yet open for the transitory goods of this cursed earth , to love lying , to follow vanity , to despise eternall truths . There cannot be a folly more condemnable : Let us open our eyes , and grieve to see our selves so fastened to the creature , so confident in vanity , so little relishing and esteeming heavenly things . Let us be ashamed to see the children of heaven eat the food of Swine in a strange land , not remembering the abundance of all things in their Fathers House . Thirdly , we learn that we must live nobly , like the children of God ; Let us take heed we dishonour not our extraction , and degenerate from the place whence we came : Let us keep the rank we have received in the House of God. The Emperor was derided for it , who past his time and life away in catching Flyes ; let not us do so , amusing our selves about the creatures , and only labouring here for earth , since we know all in the world is of less value then a Fly , and that in the sight of God , the universe is less then the least Atome ; Let us rather imitate that other Prince , who invited by honour and the greatness of his birth , would never run nor play , but among Kings , his equalls : Applying this to our Subject , let us say , that a Christian being the child of God , and consequently Prince of Heaven , ought to expect no heritage but Paradise , to seek no other company but Saints and Angels ; to take no content but in Iesus Christ , endeavouring to follow him in all , to imitate him in all , since he hopeth to raign with him . These Truths deserve to be deliberately considered . Saint Cyprian , in a Discourse upon the Ascension , raises them higher , saying , That Christians , as children of God , are obliged to be like God. The same is the Doctrine of Saint Paul , Be ye followers of God as dear children . The reason of this Precept is evident ; for , if as children of God , we will enjoy his glory to eternity , the possession and the heritage of Iesus Christ , and become one with him , must we not necessarily be like him , in purity , in perfection , in sanctity ? If we will possess God in God , and live eternally in the bosom of God , must not our life be wonderfull , our actions holy , if we will merit an estate so perfect and holy ? Nothing is more just ! Herein appears the Christian estate so great , divine , and perfect , in that making us children of God , it gives us right to the heritage of God , obliges us to lead a life worthy such an heritage . By this principle we see how much they are deceived , who think and speak meanly of Christianity , or living a life common to the children of the world , promise themselves the heritage of the children of Heaven . Let us teach them how they ought to live , and shew what the actions of their life ought to be , who call themselves Christians . CHAP. V. What the Actions of Christians ought to be . SEeing the state of Christianity is so eminent , that it advances the soul to a filiall being so divine , it follows that the actions of Christians ought to be eminently devout and perfect . This truth is proved not only by the common principles , that the life and operations of every thing ought to be conformable to their being ; but likewise by another maxime of Christianity , that a Christian receive all by Christ , and in Christ ; and as the Apostle sayes , of him , and though him , and to him . In pursuit of this Principle , all the actions of a Christian ought to be done in the Spirit of Iesus , and in respect to God , which makes them high , perfect , and holy ; High , as proceeding from Christ its principle ; Holy , as being wrought in him ; perfect and pure , as being wrought for him ; such actions we truly call Christian. To explicate this more particularly , we must observe , that a true Christian action must be done in grace , in the spirit , in the dispositions , wherewith Iesus Christ performed his actions , during his wayfaring life , yet in a different way , for the son of God as God and man did act after a divine manner , proportioned to the eminence of his estate . To work after this manner is proper only to him , to this we cannot arrive , neither must we aspire unto it , but we are obliged to act after a manner very near this , and the highest that can be , excepting this . For , the manner that we ought to observe in our actions springing from the son of God , must by consequence be very like it . So a Christian action should be that which is made in the spirit of God that Iesus Christ hath borne upon the Earth , accomplished in the holy and perfect dispositions of the Son of God himself . By this only Circumstance we may judge of the difference of our actions , for all that we do without the spirit , and without dispositions agreeable to an action worthy of God , is to do nothing , or very little , such actions ordinarily proceed but from a naturrll inclination , or , which is worse , from the instigation of our own Lusts and Love of our selves . Let us farther consider this Truth , which will seem hard or new to those who know not the excellency of Christianity , who never regard the purposes of God , who are ignorant of the mysteries of their salvation . When the life and actions of a Christian are said to comprehend their perfection , you must remember that the Sonne of God came into the world , not onely to communicate to us his grace , but to dwell in us , and give us his spirit and life , to give them to us , not onely to justifie us , and , as we say , to put us into the state of grace , but to be in us , to dwell there , to be the beginning of a new life , and new spirit in us , and to give us dispositions proportionable to such an estate . This the Apostle teaches when he sayes , that the eternall Father hath put the spirit of his Sonne into our hearts , and that the spirit it self beareth witness with our spirit , that we are the children of God ; whereby we see , that being justified by the state and grace of filiation and divine adoption we live in the life and spirit of God , which is made our life and spirit , which is in us , dwells in us , governs us , inlivens us , and is the Principle of our Actions , makes them pleasing to God , supernatural , and worthy of Paradise . Thus the life of a Christian , according to the determination of God is far above all lives , a being above all beings . I leave you to judge what the Actions of Christians ought to be , proceeding from a principle so holy and divine . You will find all the very reasonable , and admire the bounty and wisdom of God in this Conduct of our souls , if we will consider that the eternal word was made man , that by debasing himself , he might render to his Father an honour worthy of God , he came upon the Earth to establish , by the merit and by the spirit of his Crosse , the Kingdom of God in our souls , and to make us worthy to serve and honour God , after a manner worthy of God. For this cause he advances unto himself , he consecrates our lives and actions by his Death and blood , and that they may be referred worthily to the honour and glory of his Father , he unites himself to us , communicates to us his life , his spirit , and dispositions , to make us capable to praise God according to his greatness , which we could never do , if we did not take of him , and from him , this power and disposition . This he gives us when he dwells in us by the grace of filiation and divine adoption , whereto we are advanced when we are made Christians . Hence we see , that Christian Actions ought to be holy , perfect , and divine , that a Christian Life ought to be the very life of Jesus Christ , living and working in him by his spirit . His actions , his inward dispositions must be a lively image and perfect expression of the actions and holy intention of Iesus Christ. But alas , we think no more of these Truths ; Christians are become so blind , that we may well complain and say with the ancient Philosopher , That the life of man is spent either in doing evil , or in doing nothing , or in doing preposterously what he ought to do . To undeceive our selves of these common abuses , to enter farther into the knowledge of the state of the grace of Christianity , and to see more evidently what we ought to be , let us further remember , that as Christians , we are members of the Sonne of God ; he is our head , a head that infuses life in us . In this quality he hath right to live and act in us as our souls act and live in our bodies . This consider'd , we must say , that as the essence and excellency of a Christian consisteth in his being a member of Iesus Christ , so the perfection of Christian duties , is , that they are operated by Iesus Christ living and operating in us as his members . I say not onely that we must imitate the Son of God , and do all our actions in Grace , that thereby they may be called Christian ; but also , that they ought to be with the same intentions and spirit wherewith Iesus Christ did act on Earth , which he communicated to his Church , and to all his . Our Actions ought not only to be good and reasonable , but to be worthy of the Son of God , our head , whose members we are . Therefore they must be animated by his life , guided by his motions , and regulated by his intentions , seeing that to this end , he giveth us his spirit and life to be our spirit and life , and that he gives us freely abundant grace , in him and by him to accomplish all our actions . This is of great importance ; for which we shall one day render a strict account , when God shall judge the uprightness of men by so extraordinary a favour . Certainly he will examine and punish the ignorance , the contempt and abuse of so many graces , which he hath acquired for us by his travells and cross , and offereth us with so much love and bounty . This will appear yet more evident , if we consider the common belief of all the faithfull , who acknowledge that the life and actions of a perfect Christian , ought to be actions of grace . Let us therefore examine what the Essence and Dignity of this grace is ; for supposing that the life of a Christian is a life of grace , we must necessarily grant , that our actions by consequence ought to be conformable and correspondent to the sanctity and dignity of the grace which gives them life , sanctifies them , and advances them , since they must be proportionable and semblable to the cause . We know that the grace which sanctifies and gives life to our actions , is a grace made for the Son of God , that from him it flows into us , that we are not replenished and enriched , but from his bounty . This granted , our life and actions must be holy and perfect by the same sanctity and perfection , which is in Iesus Christ , which is lovingly communicated to , and engrafted in our souls , sanctifying , enlivening and perfecting our life and actions . When we say that this Grace comes from Iesus Christ , we express in this alone the excellency and dignity of it . For to know the dignity and eminency of the grace of Christianity , it suffices not to say , as we commonly do , that it is supernaturall , because in it there is nothing singular . For the grace given to Angels and to man before his fall , was also supernatural . We must say , that the grace of Christianity , is a grace made for the Sonne of God , and consequently worthy of the greatness of the Sanctity , and divinity of the incarnate word ; this makes it the raiser of an Order , and gives it a being much different from the first , and from the order meerly supernaturall . This gives it a being and order as different from the grace of the Angels , as they are from Iesus Christ , as the sonne from the servant . Now applying what we have said , that Actions ought to be conformable to their Principle , we conclude that the actions of a Christian being sanctified and enlivened by the grace and spirit of Iesus , ought also to be wholly conformable to Iesus Christ ; their principle being more then humane , more then angelicall , conformable to the purity and sanctity of the grace of the Sonne of God , worthy the Labours of his Crosse and death . To this end , St. Paul adviseth , that ye walk worthy of the vocation wherewith ye are called ; words that deserve to be considered , since that God will demand an account of us of his favours and benefits , and will judge our actions and lives , according to the dignity of our vocation ; according to the perfection and sanctity of his Grace , in brief , according to the life of Iesus Christ , which alone ought to be the rule and Law of Christians . Furthermore we must consider the rule of God over our Soules , wherin we may admire the wayes and meanes , whereby the divine bounty , and infinite wisdome of God , uses to give us graces , necessary to accomplish our actions , in that perfection and sanctity that he requires . I intend not to speak of the secret and unknowne means , of the graces , inspirations , motions , and speedy succours wherewith God is pleased to illuminate our Spirits , to enflame our wills , and to direct all the motions and actions of our life . But I desire only to insist upon the consideration of the Sacraments , that the sonne of God hath left in his Church , as channells by which he continually powers out this grace into us . Baptisme consecrates us to the most holy Trinity , makes us the children of God , members of Iesus Christ , Temples of the Holy Ghost , and holy Vessells which bear Iesus Christ , who dwells in us . And the Eucharist ( which is among the Sacraments as the Sun among the Stars ) gives God to us , and with him all the greatness of heaven , elevates us and unites us , to God , changes and makes us little gods ; What would ye more ? Why is God think you so profuse of his gifts , of his graces , of himself , but to operate in you all that I have said , to give you a life and actions conformable to the being whereto he hath elected you ? Let us weigh these truths at our leisure , and study to attain to the perfection that God requires of us . Let us take care , that all our actions be holy and worthy of God , and let us not be carryed away by the humour , or rather by the infidelity of such as ignorantly despise these important truths , and necessary exercises . The third Prerogative . CHAP. VI. Of the happy Commerce and Society that Iesus Christ will have with Christians by the Mystery of the Incarnation . THe holy Trinity , having consecrated the Christian by Baptisme , adopted and received him as a son , enters into a particular society with him , and by divers Mysteries , which the eternall Word hath operated upon earth ; God enters into a Communication with men , lives and converses with them : So Saint Paul , speaking to new Christians ; Ye are no more strangers and forreigners , but fellow-citizens with the Saints , and of the houshold of God. Let us stay here to contemplate this benefit : Adam being fallen from the happy estate of grace by his rebellion against God , no sooner tasted the Apple of disobedience , but he felt the punishment of his sin , and was at the same time driven out of Paradise , and banished the happy commerce and holy familiarity which he had with God. This exile was the greatest rigour wherewith the divine Iustice could take vengeance on his sin : This separation made his estate miserable , and the condition of his children most unhappy . We should in this malediction and just divorse for ever have continued , if the Son of God had not come to re-establish all things , to return us to God , and to restore us with much advantage all other happiness that we lost by sin : So that as the Apostle saith , where sin abounded , grace did much more abound ; for we enter into a familiarity and communion with God , far more holy and divine then that of Adam by Iesus Christ , we converse with God , go to him , are with him , worthy the Spirit and Grace of Christianity . Few value this truth ; men who only follow their own wayes , nourished with earth onely , to whom the delicates of heaven are unsavory , can never relish this grace , nor be sensible how much the presence of God is necessary . Therein appears the corrupt estate of this Age ; all creatures resent the presence of their Creator ; Nature it self hath engraven in the bottom of our essence , a desire of the presence of God : The most barbarous Nations , forced only by this instinct , in the blindness of their false Religion , sought , esteemed , and desired some visible mark of the presence of those they call their gods . None but those of this Age , have an indifference to these truths , forget God , mind onely their own actions in this world , and are ignorant of the happiness of Heaven , and despise it . To awaken and draw us forth of this darkness , consider that Faith teaches us , that the happiness of the Saints consists in seeing themselves to be in the company of God , and the greatest recompense God promises to our travels , is to make us partakers of his glory , to raise us to his greatness , to enter into an eternall communion with us . I will , saith Christ to his Father , that they also whom thou hast given me , be with me where I am ; implying the society and communion of God with us , and promising , that eternity shall never separate him from him that serves him . Now , if the happiness of the blessed in their estate of glory consists in the presence and familiarity of God , we cannot doubt but the happiness of the just upon earth consists in knowing how to preserve themselves in this desireable familiarity and presence of God : The intent of the Son of God at his coming into the world , and becoming an Inhabitant thereof , was , to sanctifie it by his presence , and establish his power therein , and dwell with us to the end of the world , as he promised at his death . This is it that he wrought by the mysterie of the Incarnation , making himself man , to live among men : For this cause in the Sacrament of the Eucharist , he becomes the food of man , communicates to his abundant graces , inriches us with his gifts , that by all these endearments and singular favours he might separate us from the creatures , and reduce us to a divine society and communication with him . Let us consider these two mysteries of our Faith and Love , mysteries which give God to us , and cause us to dwell with God. The last is the mysterie of the Incarnation , a mysterie of Love , an eternall mysterie ; for God shall be man , and man God for ever ; a mysterie causing God to live the life of man , and man the life of God , which between God and man , effects an union and society so divine and intimate , that he could not do any thing more holy , nor desire any more intimate , since it is substantiall and personall , and shall subsist eternally . Entring further into the consideration of this Mystery , we shall see evident signs of this holy Communion . God makes here a new World ( as the Scripture calls it ) a World of Grace , and of holiness , a World which he governs by a new conduct and providence . For whereas before God confining himself within himself , spoke not to the World , but by his Prophets ; now by the accomplishment of this Mystery , he comes out of himself , speaks to us , and instructs us by his Sonne . Four thousand years he guided the World and his Church onely by his Angels the Interpreters and Oracles of his divine will. Now Iesus guides his Church by himself , he infuses holy motions into our souls , by his spirit , ( alwayes holy ) he governs all , is present with all , and is found by all . What presence or commerce with God would you desire greater ? what greater society then that of the word , by the Mystery of the incarnation ? To know it more particularly , consider these Circumstances . First , in this Mystery God lives the life of man , and man the life of God , a life of society , a life humanely divine , and divinely humane , for Iesus is God and man , in Iesus we adore and acknowledge two lives , one of God in man , another of man in God. Secondly , by this ineffable union , God communicates himself to man , and by this communication appropriates to himself all that is of man with such wonderful wisdom , that , not dishonouring his divine greatness , he takes upon him all the lowness of man , and subjects himself so really to our infirmities , that we say God is dead , God is born , &c. and man by a happy exchange is lifted up to all the greatness of God , inthron'd in the bosom of the eternal Father , where he eternally enjoyes the proper glory of God. Let every tongue confess , that in Iesus Christ by that hypostaticall union , accomplished in the Mystery of the incarnation , man enjoyes the glory of God , his greatness , light , and life . Thirdly , As for the life and divine mysteries of the Sonne of God , we see he presented it to us the space of thirty three years , conversing with us as one of us ; was an Infant in his first appearing , laboured in his youth , did live and eat with sinners in his wayfaring life . He disdained not to succour the infirm in his miraculous life . In a word , he resigned himself into the hands of sinners a Sacrifice , and was offered a holy offering on the Crosse , for the sins of the World , ( O wonderfull ! ) he died between two Thieves in the company of men , so much pleased with the society and commerce of men . What Religion ever had the presence of its God so visible ? what being was ever advanced to so great an honour ? To none but the Christian is this great favour granted , a Commerce so sacred , that it makes man , God , and God , man. By the ineffable mystery of the incarnation , God unites the Earth to Heaven , and Heaven to Earth . The God of Heaven dwells upon the Earth , according to that of St. Iohn , The word was made flesh , and dwelt amongst us , all nature rejoyced at this happiness . St. Iohn transported with love and joy , representing to the world the truth and excellency of this benefit , saith , It is the same God that we have heard , that we have seen with our eyes , which we have looked on , and our hands have handled . So true is it , that God by the mystery of the incarnation is with us , and converses amongst us , after a society wholly divine , and onely proper to the state of a Christian. CHAP. VII . Of the uses Christians ought to make of Grace proceeding from the Mystery of the Incarnation . IN pursuit of these proposed Truths , what may we judge to be the intentions of God , but that his will is , that we should enter into a holy and divine society with him , and that we should separate our selves from all that may hinder or prophane this holy conversation with him , since that Iesus Christ thinks of us , converses with us by his divine mysteries , unites himself unto us , and abaseth himself to be as one of us , to be among us , we ought likewise to think of none but him , to love none but him , to converse with none but him , and like the Apostle , dwelling upon Earth to have our Conversation in Heaven . Iustin Martyr , shewing what Christians ought to be , saith , Christians are in the body , but they live not according to the body , they dwell upon the Earth , but their Conversation is in Heaven . This God requires of us , this we ought to be in the state of Christianity ; this is the use we ought to make of the spirit and grace flowing from the Mystery of the incarnation . But alass , it is pitty that Iesus being now revealed unto us , living with us and amongst us , we apply thereto so little of our selves , of our thoughts , and of our love , and busie our selves in things so small , prophane and mean , even such as are unworthy of man ! Let us do like him ; Love made him forget himself to converse with us , let us come out of our selves , and forget all things , that we may raise our selves to him , that all our content may be in him . Moreover , the state of the Grace of this Mystery , obliges us to be holy , seeing Iesus Christ with whom we converse is holy . The Apostle says , as he that hath called you is holy , be ye also holy in all manner of conversation , speaking , walking , working , and whatsoever you do . He that lives after any other manner , saith St. Cyprian , then holily , dishonours the title of a Christian , and is a reproach to Iesus Christ. Let such as believe not sanctity necessary for all Christians , as well as those who live included in Cloysters , consider these words . We see in the Mystery of the incarnation , that the Sonne of God enters into Commerce and society with us , dwells with us , is cloathed with our humanity ; God is made man , that man might be made God , not by simple denomination , as God said to Moses , I have made thee a God to Pharaoh , and Kings in the Scripture are stiled Gods , but really , and by a being which deifies them . For as they are true Children of God by Grace , and as truly children by Grace as Christ is by Nature , so they are Gods by Grace as Iesus is God by Nature . And if there be any who find this Truth difficult , let him consider with St. Augustin , that it is no harder for God to make a man truly God by Grace , then it was for him to cause the Son of God to become truly man ; neither is there less repugnance in making man God by Grace , then in making God man by the Mystery of the Incarnation . Since then by this Mystery of Love , God is made man , why by an emanation of the same Mystery may not man be God ? And as by this society , union and life , which the Sonne of God hath undertaken , the nature of man is the highest , most divine and greatest communication that God could give ; so hath it effects wholly conformable to what it is ; for as the Mystery was onely operated for God's glory and mans advancement , so it produceth infallibly the effects of glorifying God in a manner worthy of God , seeing man , that is God adores God , and advances men to such a dignity , as to be able to be Gods , and Children of God by Grace . Reflecting upon so eminent a truth , do we not see clearly , how holy and perfect the life of a Christian ought to be , being called to so high a dignity , a Prerogative onely proper to a Christian ? if a Christian must with all his power lay hold of this estate whereto God hath advanced him , he ought also to have a particular care to become worthy to entertain this grace , and to dwell with Iesus Christ in a great union and dependance , that he may receive of him all the effects of this divine Mystery , by whom all must operate in our souls , and he must particularly dispose himself to receive the effects and Graces which uncessantly flow from this Mystery of Love and Communications ; for on this fidelity of our souls , and on our union with Iesus Christ , depends the foundation of all Good we can hope for . And as all the happiness of the Creature consists in his being confirmed to his God , and dependant on him more then the beames on the Sun ; so all the happiness of a Christian , is to be bound and united in a most intimate society with Iesus Christ , from whom being separated , he becomes unworthy of the estate whereto God hath destin'd him , deprives himself of all good , and can hope for nothing lesse then a world of mischiefs . The greatest pain of the damned is to see themselves separated from God , banished his company for ever , and the happy communion of the Saints . In like manner , the greatest evil that can arrive to Christians , is to feel themselves far from Iesus Christ , separated from him from whom they have all , and deprived of the desired effects , which they might receive by his conversation . Let us take heed we fall not into this mischief , and since nothing can separate us from Iesus Christ but sin , let us shun sin more then hell it self ; And since nothing deprives us of the fruits and happy effects which we ought to receive of the society and commerce with Iesus Christ by his divine Mysteries , but the Love of the World , business and commerce with the Creatures ; Let us strongly endeavour to separate our selves from it , and couragiously quit it ( at least in our affection ) if we cannot otherwise for the Love of Iesus Christ ; and let us quit that for the love of Vertue , which we shall one day be constrained to do by the necessity of Death . The fourth Prerogative . CHAP. VIII . Of another kind of Society and Vnion of Jesus Christ with Christians , by the Sacrament of the Eucharist . NExt the ineffable Mystery of the Incarnation , we have nothing more worthy consideration in Christianity , then the Sacrament of the Eucharist , in which God shewes the last touches of his love , and makes us most clearly see the designs he hath on our souls . Faith teaches us , that by the Sacrament of the Eucharist , Love transports Iesus , out of himself from the throne of his greatness to our baseness , causing him to live with us and in us , such is the purpose of Iesus Christ , as he himself said , as the institution of this divine Sacrament , to establish between him and us , a mutuall cohabitation , that by this Mystery of Love , he may enter into a true society with us , be united to us , and continue his life of conversation among us men to the end of the world . He doth perform this promise of dwelling with us and in us , by this high Sacrament , which according to the Doctrine of the Church , is an imitation and extension of the mystery of the Incarnacion to every Christian. This mysterie shews the commerce , communion and particular residence which God hath in every one of us : For as the communication which the Son of God hath made of himself to our nature united to his divine Person by the mysterie of the Incarnation , is an imitation and extension of the supreme communication , adorable and sacred society in the holy Trinity among the Persons , and consequently is the most high and divine communication that God could do out of himself ; so the Eucharist which is an extension of the Incarnation in every one of us in the most divine and abundant communication that God can do in the order of grace : For Iesus Christ in this ineffable sacrament , gives himself wholly to every one of us , and advances us , and by his vertue , draws us wholly to him , by his power transforms us into his qualities , makes us heavenly and eternall like himself , establishes his Throne and dwelling in us by this divine mysterie . Moreover by this Sacrament of union , God is present with us , is amongst us , and united to every one of us after a manner so admirable and divine , that we being not able to give it a name , call it Sacramentall , as an Union wholly hid from our eyes , and covered under the shadow of Faith , neverthelesse , a true Vnion , an Vnion that contains in it self , and settles in us the presence of God , makes us to be in God , and God in us . Thus God is altogether upon the earth in the midst of his People by the Eucharist , and he is in Heaven in the midst of the Angells and Saints , in the throne of his Majesty , filling at the same time both Heaven and Earth with his glory , presence , and grace . Briefly this Sacrament of Love gives us God , causes us to live with him , and of him , puts us into a commerce and society with him , and that with so much priviledge and advantage , as we say , that in this Sacrament of the love and fulnesse of God , we enjoy Iesus more happily and more perfectly then the world did heretofore in the time of his Incarnation during his mortall life upon Earth . I will more clearly demonstrate it , that we may the more esteem so great a benefit , and the excellency of the state of Christianity , whereto we are called by the mercy of God. First , They who lived in the time that Iesus conversed visibly upon Earth , saw him , but did not enjoy him , few persons knew him ; he was not then seen but in his lowness , as sayes the Apostle , in the likeness of sinfull flesh . In the Eucharist we see him by Faith , a light as true and more infallible then that of the Sunne it self ; we do adore him in his greatness , in the state of that glory which he hath in the bosom of his Father ; we handle him , we touch him , we eat him . After this manner he is ours , he will have us to be his ; he is in us and we in him , we live of him , and for him as he lives for us , and the life that he lives in us is so divine , that he composes it to the life that he leads in the bosom of his Father . Now what more solid union , what more intimate society , what more divine commerce can be imagin'd , what greater can we require of God ? Secondly , During his life here , he taught and redeemed Man-kind , he dyed and merited for them , but he gave nothing , or if he gave it , was little in comparison of the liberal profusions which he makes of himself in this ineffable Sacrament , where he merits no more ( for it is not the time ) but gives himself to Christians , and with himself all the treasures of grace and holiness . This is a Sacrament of Communion and communication , whereby the Sonne of God communicates to every one of us , a life of grace , the seed of glory . In a word , he communicates himself here as he communicates himself to the Saints in the state of Glory , yet after a different manner , and conformable to the diversity of the states of the Church militant and Tryumphant . Add to this , that in the time of the Incarnation Iesus Christ was upon the earth , without power , covered with our infirmities , living in our weakness , subject to the empire of death . Now we possess and enjoy him in the bosom of his Father , in the extent of his power , having in his hand the conduct of Heaven and Earth . Then he was in the World in poverty and privation ; but in this Sacrament of Love and communication , he enjoyes the fulness of his greatness , and is onely here , that he may communicate them . Thirdly , Here on earth during his mortality , he was seen but sometimes , and that successively , for some saw him in his infancy and no more , others in his youth , some felt the effects of his power in working of miracles , many were witnesses of his death and sufferings . All this past , and was seen but in a small part of the World , in Palestine , in Ierusalem ; all the rest of the World was in darkness , and saw not this beautiful Sun , nor enjoy'd this agreeable light . But in the Mystery and Sacrament of the Eucharist , Iesus as given to all the World , all the people of the Earth enjoy him from the East to the West , from the North to the South ; there is no Nation where the Christians possess not Iesus Christ , and in him all the estates and severall Mysteries of his life , all that he is and shall be eternally . Iesus in his life on Earth , was in the quality of a servant , as he saith of himself , He came not into the World to be ministred unto , but to minister ; also he was subject to Angels , to men , even to the very devills , when he gave them power over his life , in the time of his sufferings . But in this divine Sacrament , he is as in his Empire , and in his Paradise ; we there adore him as our spouse , governing his Church , like the Sun enlightening our souls , like a Prince , establishing the Kingdom of his grace , and the power of God in our spirits , we there acknowledge him as a propitiation for humane kind , rendring to the eternal Father the honour that is due to him . In brief , in this Mystery of Love , we behold Iesus Christ , as in the throne of his greatness , where he receives throughout the World , the adoration of his people , and the duties of our souls . In this manner the Earth is made a Heaven , and we have our God with us and in us . Let us consider these truths , that so we may profit thereby , and let us see what this divine bounty will work in us , which makes such an abundant communication of it self in this Sacrament . CHAP. IX . The Design of Iesus Christ upon Christians in this most high Sacrament of the Eucharist . WHat think we God requires of us for so powerfull a work of his Love ? What design can he have upon Christians in so divine a communication , so generall a profusion of his gifts . First , he will change us , ( a happy change for us ) for he changeth us into himself , according to Saint Austin : I shall be changed into thee , but thou shalt not be changed into me . Secondly , he does thus change us , not so much by a gift , or created grace , as by his holy humanity , and the power of his divinity . Thirdly , the Son of God , effecting this change out of the excess of love , make use of this means to unite himself to us , and to assume a new power over us , as of a thing that belongs to him . For having by his body taken possession of our member as his , and made us members of his body , flesh of his flesh , and bone of his bone , by his divine sacrament of union , love , and unity , he assumes power over us by a right to him for ever . When we shall consider these three Circumstances , what can we think or say , but that God will have us no longer men , but gods ? He will have us to go out of our selves to be in him , and cease to be that which we are , to be what he is ? O how great is this ! How cleerly doth the holiness of the Christian estate appear ? seeing then this benefit is so heavenly , and the communication so divine and wonderful in this ineffable sacrament , we are by consequence obliged to make uses conformable to the thing it self , and to the designs of God , of which I shall propose some . First , That your sole contentment be to be with God , who takes such pleasure to be with you ; that all things be unsavory to you , that all the pleasures of the world be contrary to your heart ; renounce all lying and vanity . Let even your smallest entertainments and ordinary actions be in him , who is in the bottom of your heart , who testifies such a singular love unto you . This practice and affection will not be difficult , if you be truly disposed to vertue ; for being vertuous it will be hard to take recreation in any created thing , not in the least unprofitable word , because a perfect Christian takes no pleasure but in God , and that which is of God , for being a member of Iesus Christ , as such he is to act holily , he must live of the spirit of Iesus Christ , no way recreate himself but in him , and in holy and vertuous things . Secondly , Recollect and form often in your soul a great and continuall desire that God be in you all that he ought to be , and that you cease to be all that you are . Have a great desire to loose your self , and to go out of your self , and that your being be annihilated and consummated in that of Iesus , who is in you . This is the point whereto you must arrive , if you will that God should possess you . Thirdy , Desire and require , that Iesus Christ destroy in you , all that is contrary to God , that he establish in you the Kingdom of God ; that he take from you the dominion which self-love , the vanity of your nature , and your inclination usurp over you and the creatures . Fourthly , Resign your self to the will of Iesus Christ , who by this adorable sacrament of Love will receive you into himself , and place you in his life and his being . Abandon then your self to the desire that he hath to possess you , a desire as great and perfect as the Love wherewith he gives himself to you is infinite . Pray him to destroy in this present life the being that you use and abuse , that by the power of his spirit and love , and by the vertue of this ineffable sacrament he may make you what he is , that is to say , Love , Life , and Truth . Behold what God requires of you ; if we regard intentively the essence and the excellency of this mysterie , if by the spirit of Faith we weigh the effects it produces in us , it will be easie to acknowledge them , and soon shall we be constrained to confess that this sacrament of Love doth appropriate us wholly to God , draws us from our selves and the world , and separates us from the commerce of creatures , that we may be knit in heart and spirit to Iesus Christ , despising all things for his love and glory ; so shall be verified the word of the Son of God to his Father in the excess of his Love , speaking to him not onely of his Apostles , but of all good Christians ; They are not of the world , even as I am not of the world . This is the spirit of Christianity , the excellency of this divine estate . That we may the better remember , this you shall see in a little Picture : First , the grace and spirit of Christianity consecrates us to God , and imprints in us a character of the power of Iesus Christ , to whose Empire we must be subject for ever , and must undergo to all eternity both in heaven and earth the state of service and subjection to the spirit , grace and conduct of Iesus . Secondly , The grace of Christianity makes us the children of God by mercy , and gives us right of inheritance to the greatness and true glory of Iesus Christ. By this grace we have no more part in the world , because it is the heritage of the true children of Adam , but we have right to the Possession of God who is himself the heritage of his children . Thirdly , This grace draws our spirits , our hearts , and our affections from our selves , and all creatures , to unite us to God ; it gives us right to enter into familiarity and alliance with the Son of God , who making himself man by the Incarnation , would be amongst us , to the end that we might be with him . He enters into society with men , invests himself with our miseries & infirmities , to communicate to us his life his spirit and greatness . Thus by the grace of this mysterie , we go out of our own Interests to enter into the Interest of Jesus Christ , whereof the Apostle speaking of the things of the world , he saith , I count them but dung that I may win Christ. Fourthly , In brief , by the state of Christianity , we are advanced to the participation of God , who will be all in us , that we may be in him , and Jesus Christ by his body and blood which he giveth us in the Eucharist , doth elevate and unite us to God , makes us live by his life , communicates to us all that he is , that he may be all things to us , that the world may be nothing to us . Thus the grace of Christianity unites us to Jesus Christ , replenishes us with his life and spirit , makes us another himself , and therefore obliges us to go out of our selves and the world to be in Christ Jesus . I know we must be in the world and make use of the world , so long as it shall please God to continue us in this place of captivity ; but we must not be of the world , we must live here as in a place of passage , and make use of all in the world , as of a winter garment , ready to put it off when the Sun of righteousness shall come to his meridian , when it shall please God. Let us use all the creatures as a necessary medicine to the present state of our infirmities and occasions ; but let it be withall , loathsom unto us , as violating our Love , which desires nothing but God , which takes delight in nothing but God , which aspires to nothing , and hopes in nothing but God. The conclusion of the first Part , What the life of a Christian ought to be . Behold here the Excellencies of Christianity , which we have proposed in few words , as having no further design nor intention in this volume , then to shew that the life of a Christian ought to be conformable to the state of grace , and dignity , whereto he is advanced by Iesus Christ. Now to enter into this knowledge , it suffices that we see what we are . This is that which I design'd to demonstrate in this first part , proposing as in a little Tablet , the essence , dignity and eminency of the grace of Christianity , which I have done , briefly , expressing onely the principal Truth of this subject , leaving the rest to the piety and consideration of those that would profit thereby . Now if we look back with the eye of Faith upon that which hath been said , we shall clearly see what a Christian life ought to be , and shall know that the design of Iesus Christ , informing his Church , hath been to consecrate , to appropriate to himself , and to unite himself divinely to our souls , and to separate them from themselves , and from all creatures , that by a happy revolution he may be in us , and we in him , we may live in him , and of him as he lives in his Father , of the life of his Father , that so he may restore us to his Father , and re-unite us to himself , from whom we were separated by him , by being our own , and having relation to the Creature . Herein is comprised the perfection of a Christian life , whereof we cannot speak more then in the words of St. Paul , ye are dead , and your life is hid with Christ in God ; a passage which contains an apparent contradiction . If we are dead , how can our life be hid in God , who is the true life ? If we are in God , who is the life of our souls , how are we dead ? The Apostle meanes that our life is life and death ; our life is a life of grace , which is the true life of souls , and much better then the soul is the life of our bodies , and the proper effect of the grace of Christianity , is to operate in us that which natural death doth . By death the soul is separated from the body , and all things in the world . So grace should separate us from our selves , from all things , from sin , that , being wholly so separated , we may be dead to our selves , and to all things , that we may live in God and of God. This expression of the Apostle , further shews all the properties of a Christian life , the end whereof is , that , being separated from all we may be in Iesus Christ , that is to say , united by an indissoluble Vnion to Iesus Christ , life of his life , and be referred with him to the glory of the most holy Trinity . The life of a Christian , St. Paul saith is hid , because it is indeed hid from the sight of the World , which neither sees it as it is , nor esteems it ; and ( because it is little , humble , and abject ) disdains to behold & to take notice of it , as unworthy the name and society of men . They that will live Christianly , will not subject themselves to the corruption of the men of this age ; so this life is hid from the sight , and more from the power of this world , for the soul that liveth christianly , is above all humane power , and insensible to all contempt and confusion ; and as the Diamond continues entire , and strengthened by the violence of blowes ; so the perfect christian remains more content in the violence of Temptation , more assured in the motions of disgrace , more firm amidst the batteries of afflictions , even Prosperity changeth not his spirit , he is alike in all things , for by grace and true Christian vertues , the soul is raised above all things , and lives in God ; Ye are dead , and yet your life is hid with Iesus Christ in God. Such is the life of a christian according to St. Paul , a life that imitates that of Iesus Christ upon earth , who according to the Oracles of the Prophets , was despised and rejected of men , a Man of sorrow , and acquainted with grief , and we hid as it were our faces from him ; he was despised , and we esteemed him not . When Hell , the World , Devill , sinners , thought to triumph over him , and ravish both his honour and life at the same time , he triumphs over them , shewing that he hath power ( as he saith ) to lay down his life , and he hath power to take it again at his pleasure . Thus the life of Iesus Christ is hid from the eyes of men , who know him not , and from their power , seeing he triumphs over his Enemies , over death and sin . Such ought to be the life of a Christian. St. Paul saith the same in other termes , when he exhorts the Ephesians , that they put off concerning the former conversation , the old Man which is corrupt according to the deceitful lusts : and be renewed in the spirits of their mind , and that they put on the new Man , which after God is created in righteousness and true holiness . This is the first Protestation we make in Baptisme , in which solemn action , before that we are consecrated to the holy Trinity , received and made the children of God , we make a particular protestation , to renounce Adam and the World , and adhere to Iesus Christ , to separate our selves from the one , to unite our selves to the other . So in this action so holy and happy , we uncloath our selves of the one , to cloath us again with the other , that is the first step we make into the state of Christianity , according to St. Paul. And if we believe his Doctrine , we see that the perfection of a Christian and all his happinesse consists in adhering to Iesus Christ , to be united to him , and cloathed with him . For as all the grandeur of humane nature ( which was chosen in the Mysterie of the Incarnation to be the nature of God ) consists in being united to the word , which subsisteth in him , and operates by him : so all the perfection of a christian soul , consists in dwelling in Iesus Christ , in adhering to him , and operating by him ; all the perfection of a christian soul consists , in that it dwells in Christ , that it adheares to him , that it lives of his life , and operates not but by his spirit . Now this cannot be , but when the Soul is divided from it self , and from all creatures ; for according to St. Paul , We are to put off the old man with his deeds , and to put on the new man , which is renewed in knowledge after the Image of him that created him . Whence it followeth , that abnegation and uncloathing , is the principal point of christian perfection , so necessary , that St. Bernard saith ; It had been better for us never to have been , then to dwell in our selves , and to our selves ; for the greatest misfortune of the soul is to see it self separated from God. But God comes not into , neither dwells in the soul , till such time as it goeth out of it self , uncloathes and annihilates it self . And the greater its annihilation is , the more it makes place for God. If it take but little away , God fills it with little , if it deprive it self of much , God fills it much , and without doubt he will take it up , and dwell wholly in it , if the soul do annihilate , and wholly uncloath it self . We see and adore this proceeding of God in the Mysterie of the Incarnation , the cause and example of the life of our souls . For the eternall word choosing humane nature , to unite himself unto it , and to operate in and by it our redemptions would uncloath it of its own substance and humane person , to shew us that we are not acceptable to God , if we do not abandon our selves ; and that , if we divest our selves of our selves , and deprive our selves of all created things , God will fill us with divine things , for Grace as well as Nature , abhorres vacuity . Let us learn then to deprive our selves of humane things , that we may be inriched with divine . Let us go out of our selves , and quit the commerce that we have with the creatures , to be in Iesus Christ , to enter into society and communion with God. Let us renounce our own spirits and government , to leave our selves to that of Iesus Christ , and suffer him to live and raign in us , according to what he truly designed of us . In brief , let us divest our selves , of our selves , to re-invest our selves with the Sonne of God. Herein consists the happiness of our souls , and that Christian perfection , that we ought to search for here upon earth ; The necessity and practise whereof , are in the following Treatises . THE SECOND PART . Wherein are proposed the sundry Motives which oblige Christians to Perfection . CHAP. I. The Obligation that we have to acquire true Vertues , wherein consists the life of the Soul , and the inward life of a Christian. MAN being in honour abideth not , but is compared unto the Beasts that perish . Thus David , describing the deplorable estate of man after sin , a sad condition , a miserable fall ! which hath deprived man of the gifts of God , and the favours wherewith the powerful hand of the Divinity , had so liberally inriched him , and degraded him of all honour , and put him into a condition of meanness , impotence and error . This goodly spirit of man , or rather this man all spirit , is now nothing but flesh ; this beautiful Soul which breath'd for nothing but Heaven , entertained it self so deliciously in the knowledge of infallible Truths , and was inriched with contemplation of the greatness of God , as with Divine Dew , and heavenly Manna , after so deplorable a fall , obstinately links himself to the perishable goods of this World , believes in lies , seeks after vanities , and can no more elevate himself to God ; so miserable and impotent hath sinne made him . O unhappiness which cannot sufficiently be bewailed ! Man , who by the happiness of his creation , had eyes to contemplate onely his Creator , and converting himself wholly to him , had no heart but to love him , no spirit but to adhere to him ; after so fatall a cast , wholly turn'd away from God , regards nothing but himself , is wholly converted to the Creature , lives as a Beast , onely upon the Earth , and like a Beast without judgement . The Apostle goes further , for describing the estate whereto the sinner is reduced , he declares him uncapable of the knowledge of things which are of the Spirit of God. The natural man , saith he , receiveth not the things of the Spirit of God , for they are foolishness unto him ; neither can he know them , because they are spiritually discerned . Hence I doubt , least the wayes I intend to propose , which are according to the Spirit of God , appear too high , or above the capacity of our spirits . I confess they are so , if we look upon man in the state of sin , impotency , and the corruption of his Nature . But we shall find the contrary , if we consider that the Sonne of God came into the World to relieve man after his fall , to restore him those gifts with advantage which he lost , to render him capable of God. In brief , he was made man to teach man the true way to love and serve God ; he gives the power , having setled in his Church an inexhaustible Treasure of Graces , whence all souls may draw strength in their weakness , succour in their necessity , and ability in the very impotency of their nature . Here , of Iesus man and God , we are to learn the way to love , and adore , and to serve God ; from him we must have the grace to do it . We must in and by Iesus , operate above our strength , above our being , and natural power , and nothing ought to seem difficult to us , or impossible for him , seeing he gives us his grace and spirit in abundance to accomplish it . To believe this , we must look back upon the designs of the Son of God , in the Profusion of his gifts and graces , and leasurely examine with the eye of Faith , what he will operate in us , by his grace and divine communications . At the first view we shall see that Grace draws from us our impotency , advances us above our nature , gives us a new being , a new life , a life intire and wholly hid in God , a life proper to the state of Christianity , according to which all Christians ought to live . The Son of God speaking to the Samaritan , and in her to all the faithful , makes a Discourse hereof worthy to be consider'd , expressing an intention to establish his Church . The houre shall come , ( sayes he ) and now is , wherein the true Worshippers shall worship the Father in Spirit and in Truth , for the Father seeketh such to worship him . The reason he adds , God is a Spirit , and they that worship him , must worship him in Spirit and in Truth . What more powerful and clear testimony of the will of God , who tries and elects Souls that worship him , in spirit and truth ? If he himself doth choose them , and call them to this new life , is it not necessary , that in pursuit of this election , he give them grace necessary to arrive at such an estate ? Let us consider this passage , and ponder all the words of it . 1. Iesus Christ shews us that our life must be holy , and severed from the creature , seeing that we must serve God in Truth , without amusing our selves with the vanities and things of the Earth , which are nothing but lying . In truth , that is to say , conformable to the Greatness of God , and to that principle whence the Soul takes power to serve God , the grace , spirit , and dispositions of Jesus Christ , the spirit of Truth . We learn further , that if perfection of this life is inward , pure , holy , and absolutely divine , seeing it is , and subsists in the adoration of God , who , as he is a Spirit pure and holy , will be served and adored in Spirit . 2. Iesus Christ teaches , that we must wait upon him for this Grace , necessary to accomplish his Commands , who requiring of us a life so pure and perfect , obliges himself to give us necessary Graces to arrive unto it , since that without him , we can do nothing of that which he teaches . In brief , we see how much we are obliged to require this grace , to search after it , to submit our selves unto it , and to endeavour to become worthy of it . We must not in a matter so important , as this of our salvation demurre in consideration of our impotency , or experience of our own incapacity , but raising our selves above our selves by the spirit of Faith , we must hope in him who commands nothing impossible , who giveth grace abundantly , to accomplish what he demands . These are the first dispositions of a Christian , and which those souls , that have any desire to live Christianly , ought first of all to learn. But it happens quite contrary ; the understanding of men is so corrupt , that they desire not these internal solid vertues , nor require them of God , and , which is worse , many think it unnecessary to possess them ; and that such a life as we call interiour , is for few persons , as if Jesus Christ speaking to the Samaritan , had spoken onely to Her , and not to the whole Church . Others perswade themselves , that it is impossible to attain them , as not believing the Apostle , who saith , I can do all things through Christ which strengthens me , a manifest error wherein many lose themselves , in not sufficiently considering what they daily see by common experience set before their eyes . If weakest Women , Virgins and Children , have had strength sufficient , notwithstanding their young and tender bodies , to embrace tortures almost insupportable , and have by Grace been strengthned to overcome those difficulties , why should not we believe also , that abandoning our selves to the power and conduct of Grace , and becoming faithful to the designs of God , we may have sufficient grace and capacity to acquire these vertues ? If by the help of grace they can attain strength of body to support the rigours of a penitent life , wherefore by favour of the same grace , may not we arrive to the possession of that true vertue wherein a Christian life doth consist ? What difficulty do we find in this kind of life ? all the obstacle , ( if we neerly consider it ) proceeds from not understanding what is the interiour life of the Soul , many believe it a kind of an abstract life , and of the other World , a life full of care , a life which is an enemy to humane society . Others consider it as a life of insupportable solitude , and inaccessible contemplation ; every one speaks of it as he pleases . Some condemn it ; others say it is impossible , most believe it difficult . Let us not insist upon words , they are explicated to all sences ; let us onely say , that the life we call interiour , is no other then the life of the Soul , the life of the Soul is God , the grace of God , the life of his grace , the mother of all vertues . Thus then the interior life is no other then a vertuous Christian life , to which life all Christians are obliged . An inward and spiritual man must fear God from the bottom of his soul , must highly esteem of all that is in Christianity , and in the Church of God , must be vigilant to do nothing to displease God , careful to preserve his Soul and Conscience in the purity of grace , and , as the Apostle saith , having a good Conscience in all things , to have an esteem of God from the bottom of his heart , and of all that belongs to God , and to carry a mean esteem of himself and all Creatures . To live in this manner , is that which I call an inward life , the rest without this is nothing , and to teach Souls any other life , is to betray them . Now who sees not that all Christians are obliged to this kind of life , if they will be saved ? who findes not now how much this life is easier then it was represented , and all together contrary to what was expected ? Let us then take a firm resolution to embrace it , and to give our selves with all our Souls to him , who hath given himself to us . He hath right and power to live in us , to do in us , and of us all that he pleases . Let us onely take care that we commit our selves to his conduct , and to the operation of his holy Spirit , and being assisted by his Grace ; Let us chearfully endeavour the acquisition of Christian vertues ; Let us so order , that grace may reign in us , according to the design of God , that God may dwell in us , as in a living tabernacle , which Iesus Christ hath consecrated by his blood , and we shall see by experience , that with the Apostle , We are able to do all things through Iesus Christ , who strengtheneth us . CHAP. II. That the possession of God is the end of a Christian life , whereto we cannot arrive , but by the grace of Iesus Christ. BEfore I proceed , I must suppose that I speak to souls desirous to live vertuously and perfectly in the state of Christianity , according to Jesus Christ , the Law and Rule . My address is to such who are faithfull Dispensators of the gifts and graces of God , will make use thereof according to the designes and intentions of the Son of God , endeavouring to profit a hundred fold . The first thing that I ask of them , is , What is the end of the life and actions of a Christian ? For as in things naturall & artificiall , the first thought and knowledge of the workman , is the end of his work ; so in Piety , we must consider and know the end , and the life of Christian actions , that knowing them we may resolve couragiously to undertake them , and promise our selves great fidelity in the practice of all that shall be proposed to us , or is necessary for to arrive at so happy an estate . We know the end of a Christian soul is nothing but God , who is he that filleth all in all , saith the Apostle ; whom it seeketh to , and possesseth as its sole happiness , and to enjoy him for ever . None reject this truth , though it appear high and extraordinary ; for they that discourse ordinarily of Christian perfection , say all that it consists in the love of God , and in perfect charity , which is true . But if we consider what this love means , we shall find , that it is nothing but the possession of God , for the love of God hath priviledge and power to give God , who is essentiall love . Thus considering this truth , we shall find that perfection consists in love , which love gives us the possession of God ; therefore the perfection of our soul must be the love of God : He that will comprehend the excellency of this , must know the greatness and dignity of God , from which knowledge he shall learn what the life of our souls must be , what our entertainments , and how holy our actions ought to be : For if the means be proportionable to the end , it must necessarily follow , that the end of our souls , being supernaturall , and nothing less then God himself , the means also that we must use to arrive to this end , must be supernaturall and divine . They therefore who seek perfection in the enjoyment of this end , must have a particular care , not only to embrace all actions and uses which may conduct them , but shun and contemne all vain and superfluous things , which serve not to attain to this end , and must detest them . We must remember that we cannot arrive at this end ; nor to the possession of God , ( who is the perfection of a Christian , his fulness , and the consummation of his soul ) but by the conduct of God himself , by grace alone and mercy , and according to the testimony of Iesus , none can arrive to the knowledge of God , but by his divine Light , and by a speciall Revelation : No man knoweth the Son , but the Father , neither knoweth any man the Father , save the Son , and he to whom the Son will reveal him . And when a man shall come to this knowledge , he can make no good use of it , unless he be aided with a new favour ; he cannot go to God , nor enjoy his grace or spirit , unless he be aided and guided by him who saith , I am the Way , the Truth , and the Life ; no man cometh to the Father , but by me . And that which shews our greatest impotency or need of Iesus Christ , and his grace , is , that without him , we can do nothing worthy and capable to approach unto God , and enable us to possess him : Without me , saith he , you can do nothing . On the one side the soul sees and confesses , that God is her perfection , her happiness and heritage , that in him she hath all ; that he alone is her sufficiency , her life and consummation . On the other side she finds , that she cannot go to him , nor enjoy him , nor think of him , but by him , that is to say , by his grace , by his infinite mercy ; she feels that she bears in the bottom of her being , not only incapacity , impotency and feeblness , but of opposition to grace , to the gifts and work of God. On the other side , she carries the effects of Gods love , she knows the power of God over her , who can advance her to what degree of communications it shall please him , and do in her , and by her all that he pleases . In this consideration , man must adore the secret Iudgements , will , and designes of God over his Creature ; he must humble himself in his nothing , annihilate himself in his humility , and by his knowledge see into the little he is , the need he hath of God , and the misery of a Soul without grace . He must not content himselfe with the bare Knowledge of these truthes without making use thereof ; the spirit of God can furnish him with severall ways to do it . Behold here three Acts very profitable and necessary to be done as often as we can with serious application . 1. The soul must resign it self to grace , to all the designes and counsels of God over it , with a desire to depend efficaciously upon the spirit and conduct of God , to follow all the ways , to undergo all the effects of the grace and dispensations of God. 2. The soul must produce an act , whereby offering her consent to God , as much as is required ; she must protest that she consents then and alwayes to all the operations of Iesus Christ in her , and to all the designes that he hath upon her , of what kind estate and manner soever they be . 3. She must renounce within her self fervently , all her right over her self , her inclinations , interest , obstruction , and imperfections within her , imploring the bounty of Jesus , and the power of his spirit , to annihilate in her all her imperfections , to take from her all hindrances , opposite to the spirit , grace , and conduct of God. Lastly , she must study the practice of vertues when occasion shall present them , after the manner proposed , whereof we now begin to treat . CHAP. III. Of the practise and means whereby we may arrive to the possession of God , of his grace and spirit . IT much imports souls that seek after God , and would live in the perfection of Christianity , that they endeavour to enter and settle themselves in good and solid dispositions , for that God chiefly regards in us ; and we are not ignorant that the operations of Grace are alwayes proportioned to the disposition she puts or finds in the soul. Now amongst all dispositions , the most solid and necessary , the chief path of the soul to true vertue , is Love and knowledge of truth . We must love truth , and strongly adhere to it : we must wholly study to fill our spirits with the knowledge of this Truth , that it may be unto us a foundation to Christian life , a light in the direction and conduct of our actions . Therefore before I propose any practise , I alwayes put Truth for a foundation of Exercises necessary to our subject . Let us then consider as a certain Principle that the more we act for our selves , and for the Principles of our being , and nature to conduct our selves , or our own spirit , the more we estrange our selves from God , and by consequence from the end for which we are created , from the perfection whereto we are obliged . The spirit which is in us is the spirit of Adam , our nature , the nature of Adam , therefore is it a nature become damnable by sins , a spirit infused into us by the Serpent , possessing us in the consent of Adam . This spirit and nature is subject to the power and malice of the Devill and sinne , and consequently cannot act but according to the power and malice whereto it is a slave , for operation followes essence . As this being therefore is estranged from God , and enemy to him , for by nature we are born the children of wrath , saith St. Paul ) so it cannot act but against God. Now by this reducement , man is drawn out of this Captivity , freed from this bondage , and made a new subject to Grace ; he acts no more according to the Principle of his own being , but by the Principle of Grace , which gives him a new being , making him a new Creature in Iesus Christ. To arrive to this Liberty , which we call the Liberty of Grace , and of the children of God , two things are requisite , the mercy or grace of God , and the consent and co-operation of the soul. The Christian therefore that will live vertuously , must first give himself to God , offer him his will and intire consent to all the designes he hath upon him , and to all the effects which he will by his grace operate in him : Then he must study and labour to withdraw himself from this bondage , to shake off the yoak of sin , which oppresses and drags him whither it will to free himself , he must quit himself , that is , his imperfections , his passions , inclinations , and , much more , sinne ; he must kill this spirit of Adam , and pluck it up by the root , that it may the better make room for the spirit of God ; that this holy spirit may live in him , and act by him , otherwise he can no way possess the true christian vertue , nor attain the perfection , whereto he is obliged , nor the end whereto he is created , the possession of God. Whence it follows , that the first exercises whereto the soul must apply it self , is to place it self in the liberty of grace , to draw it self out of the bondage of sin , and to annihilate in it self the spirit of Adam , which it carries in the very marrow of its bones . Here it must begin , all other exercises are but unprofitable without this , and all it does will be to no purpose , unless it arrive to this point . For we must remember , that the vertue to be truly Christian , is the spirit of Iesus , who acts in us , and that the perfection of a Christian consists in love , a love that is never without the possession of God ; it is easie then to conclude and believe , that he that will be vertuous , and a perfect Christian , must make room for God in his heart , there establish God , there cause his spirit to rule and live . He must root out , and expel all that is contrary and in enmity to God , even all that is not God ; for he that is not with me , saith Jesus Christ , is against me . The true exercise and principall care of a Christian consists herein , all others that abut not upon this , we must despise , saying with St. Paul , in Iesus Christ , neither circumcision availeth any thing , nor uncircumcision , but faith which is by love . Now the onely question is , how we may arrive to this happiness ; herein is the difficulty . We say it is by inward and outward mortification , by the senses , and by the spirit , by vigilancy in all things , that we neither receive , consult , nor do any thing contrary to God , or that may displease him ; by prayer , by discourse . In fine , it is by the grace of God , for it belongs to God alone and Iesus Christ , to make us free , and draw us out of the captivity of our selves and sin . If the Sonne shall make you free , you shall be free indeed , saith Iesus Christ. It is an effect onely of the mercy of God , who alone can give us a new estate , and reestablish all in us . Wherefore when we have laboured and done all that we are able , we must think that we have done nothing , we must have recourse to grace ; we must enter into an humble resentment of our misery , we must cry after Iesus Christ for our relief . Herein it is good to forme often these following acts , or rather to carry them continually in the bottom of our hearts ; we must desire , with a desire full of efficacy to be filled and possessed by Iesus Christ , to submit all to him , to require this grace of him with humility ; to offer and present our selves to him for it , giving him from this time , and alwayes the consent that he requires of us , and when we find that he gives us the first fruits of his spirit , that he begins to live and move in us , then we must be faithful in correspondence thereunto , and preserve a great attention to his motions , and divine and inward operations . 2. We must often renounce our selves , our self-love , and our spirit , to sacrifice our selves before God , that is , to renounce our own Intentions , inclinations and dispositions , to live no longer , then in the holy will , intentions , divine and adorable dispositions of Iesus Christ. For as anciently , the victime was not onely killed , but also consumed before God ; so we must offer our selves after the same manner , that God may annihilate and consume in us , all that is of us ; we must aske it of God , not out of self-interest & profit , but for his glory , out of a desire that his holy will may be fulfilled in us . 3. We must pray Iesus Christ to work in us an effect of his power and love , and not to wait after our infirmites , to establish in us his Kingdom , his glory , and the power of his grace and spirit . 4. We must by little and little , with care mortifie our nature , all that is in us , and of us , and with the same care effect a continuall annihilation , of our spirit , of our judgement , and of our own motions , for they are contrary to God , and repugnant to our good . This being granted , we shall see how much we are obliged to alienate & defie our selves , seeing that all that is of us , as being of us , strives to separate us from God ; and therefore this that is of us , must be mightly humbled , when we see that the source of all our evils is in our selves , and that we have a continuall inclination to evil . Let us weigh these truths , and endeavour to bear these dispositions , seeing they are necessary to perfection , and to establish us in the Kingdom of Grace ; that so placing our selves under the conduct of God , we may be enabled to live in a perfect conformity to his holy Will. That we may be the more encouraged in this labour , let us speak of the Motives that oblige us to seek this perfection . The first Motive . CHAP. IV. That by Creation man is obliged to tend to this perfection , and to resign himself to God. WHen we say that man is obliged to tend to perfection , we impose not a new Law , but propose the indispensible duty he oweth to his Creator . For as a creature he belongs to God his Creator , he depends on him , and ( though he would not , yet ) must he subsist onely by him . In this quality he must live not only subject to his government and conduct , but is obliged by the Law of all created beings , according to the intention of his Authour , and the end prescribed him : For as the creature hath no other being , then what he received of his Creator , so his being hath no other power nor end , then what he , who gave him that being , giveth and prescribes to him . By the same Principle that he received his being from God , he is obliged to act conformable to the power and end prescribed to him . All creatures employ themselves according to the capacity of their being , in that for which God created them ; they tend directly ( if they go not aside ) to the end for which they were created and ordained . Man above all the rest , ought to do the same , to live according to the capacity he hath received of God , incessantly to tend to the end which the divine wisdome hath proposed to him : For God in the creation of the Vniverse , seemed to have regard to nothing but man ; he stayd not till he had made him , thought onely of perfecting him : he made the world , saith Saint Basil , as if he applyed not himself unto it ; he spake but a word , and the World was made ; but man , the work of his hands , to which he applies his care , he polisheth him with the touches of divine perfection , makes him the Master-piece of his work , the last draught of his created perfection , framing him after his own Image , and designing him for Heaven . In what respect soever then we consider man , we shall see by the condition of his being , and favour of his Creator , that he is obliged to great perfection , since the capacity and end of his being regards nothing but God. He is in a capacity to love him , and is created to possess him . O man ! why dost thou not see the dignity of thy being , the happiness which thou mayst possess , the eminency of the condition whereto thou art created ? Thou onely of all creatures bearest the effects , the favour and love of thy Creator ; thou onely art capable to love him ; that which he hath refused all other creatures , he hath in abundance bestowed on thee . After so great a favour darest thou appear without love ? Canst thou live without loving him who created thee onely to love him ? When we say that man by the condition of his being hath a capacity to love God , we mention the highest benefit , the most signall favour that he hath received of his Creator , for the capacity to love him , giveth him power to possess him . All creatures , indeed , even the most insensible , feel the Majesty and Power of their Creator ; they are left to the conduct and government of their God , but not one hath power to love him , but man , who was created only for this end , being made capable to love his Creator . Therewith God hath not only given him this capacity , and the advantage of so noble and divine a quality , but wills also that all that he hath created , should further him in this love , and serve as motives to teach him to love . Is not man then obliged to love , so good , so kind , so liberall a Creator ; and if he be obliged to love him , is he not as much obliged to perfection , seeing this perfection consists in love , which gives us God. God in creating man , useth another meanes to oblige him to him , and to seek perfection in that , besides making him capable to love his Creator , he hath assigned as the end and perfection of his being the possession of his Creator . This resentment the Father of nature giveth us . Faith teaches us that the end of man is supernatural , that this end is no other then God , whom man must possess . Thus by Creation , man is not onely in a capacity to love God , ( a most singular favour ) but hath also for his end the possession of God himself . Whence we must conclude , that as every thing seeketh its perfection , and by a naturall and necessary instinct , runs to its last end to enjoy it and repose there ; so man being created to possess God , his ultimate end , carries an instinct that drawes him to God , and by the same Law whereby he is naturally obliged to seek perfection , he is obliged to love and seek God in love and possession , in whom consists his perfection . This instinct is naturall and proper to him , as it is naturall to a stone to tend downward , and to fire to mount upward ; whereby it is evident , that we must promise our selves not onely in Heaven the fulfilling of this Law , but we must begin it upon earth , and from the first use of our reason , observe this precept . Indeed this capacity of Love is fulfilled and perfected in Heaven , onely in the state of glory , but we must begin to love here . We must resign to God who is our end , if in the end we will possess him , for whatsoever a Man soweth , that shall he also reap saith the Apostle . To this God invited us by the benefit of Creation , to this he obliges us by an eternall Law , a Law which he hath engraved in the Center of our being , a Law which can by no meanes be defaced during our life , a Law indispenceable . For man was onely created to love God , and hath no capacity more naturall then that of Love , his onely business both in Earth and Heaven , is to love God and possess him , wherein consisteth perfection . Considering these truths , it is impossible to conceive to what blindness the corruption of times have reduced the spirits of men , who being born for Heaven onely , spend all their thoughts on Earth , and separating themselves from their God , are so strongly fetter'd to the Creature , that they know not what perfection is , believing they have power to dispence with so holy a Law. But can this Law of Love be blotted out of our hearts ? Can we despise it , notwithstanding the many reasons that oblige us to it ? Is there any thing more reasonable then to love them that love us ? what greater love could God testifie to us , then to make us capable to love him , and to create us to possess him ? even nature obliges us hereto , this benefit is an act of Love. God loving us to be beloved again , we can do no lesse in acknowledgement of this benefit of love , but perfectly love him ; we can never deny we are obliged to this acknowledgement , if we would not be convinced of ingratitude , nor can we acknowledge it but by loving him . God who is all fulness and self-sufficiency , can receive nothing of us but love , and therefore by the same Law , whereby we are obliged to acknowledge him our Creator , we are obliged to love , and consequently to be perfect , since perfection cannot be without love . God himself hath engraved this design , imprinted this Law of Love in the Center of our souls , and bottom of our hearts . Therefore as Thomas of Aquin observes , the form of our heart beares the image of this Love , it is large at the top , and pointed at the bottom , open to Heaven , shut to Earth , to shew us that we live onely for Heaven , that our heart the seat of Love , is open onely to receive and bear the influences of Heaven , and not capable to have any besides him , who reignes in the Heavens : and the form of our body straight and tall , tells us , that Heaven onely is the object of our sight , the subject of ous love . The soul by its most sensible inclinations , is carried on to this love . By the same necessity that the part loves the whole , the sonne his Father , man is obliged to love his God , by Creation his Father , his all ; and were it not that the soul ruines these motions by strange love whereto she tyes her self , she would feel her self so powerfully attracted thereby , that she would not be able to restrain the violence , or to stop the course thereof . This is so true , that do she what she can , though she do suffer her self to be transported with the love of Creatures , to the prejudice of the love of God , yet can she not root out these resentments of God , so deep this Law of acknowledging her God is engraved in her being . For when she hath loved all but God , she sees that she hath loved nothing , she knowes that there is neither firm content , assured repose , nor true perfection , but in the love of her Creator . Now though we would disingage our selves from this Obligation , yet is it impossible , for God who wills that we love him , maketh use of all things , yea even of our self-love to attract us to his love . In loving our selves , we love naturally what is good , our own good . Now God is not onely the true Soveraign good , but by creation he would be the onely good of our souls , that we might love him in this quality , for what is more to man then God ? The Lord is my heritage and my portion , saith David . If naturally every thing loves his particular good , why should not a man be obliged to love his God , who is his true , his onely good ; and if he be obliged to love him , he is by consequence obliged to possess him , and in possessing him , to be perfect , which is the scope of this first Motive . The second Motive . CHAP. V. That Man , in as much as he is a Sinner , and the child of Adam , is obliged to seek God as the only remedy to his evils . WE are Criminals , the children of death , guilty Laesae Majstatis Divinae ; the World understood aright , is but a Prison , where we are detained , during the excution of the Sentence pronounced against the children of Adam the Offender , we being such , have forfeited our right , we are deprived , and made unworthy of all sorts of graces , forfeited our priviledges ; for as children of Adam , as sinners , as culpable before God , we have no more any right our selves , to our life , to our actions , to the world , or to any creature ; but having lost all by Sin , we are left wholly to the Iustice of God , who by reason of our offence , hath reason to dispoyl us of all the gifts of grace and nature , and to do with us as pleases him , according to the rigour of his equitable Iustice. Moreover , as children of Adam , we are so miserable , that we may truly say , there is nothing more unworthy , more unprofitable , more uncapable then man ; his unworthiness is so great , that he cannot think one thought of God , be it never so little , if God of his mercy doth not infuse it into him ; he is unworthy to present himself before his Creator , to appear before the Throne of his soveraign Majesty even to demand grace and pardon for his sins . This unworthiness arrived to such a point , that it was necessary the Son of God should be made man ; that God immortall should be clothed with our mortality , to purchase for us by his blood and death , a power to serve him ; to merit for us by his life and sufferings , the graces necessary for us , to produce good thoughts to obtain for us permission to present our selves to God , and before him , to re-instate us with a hope of pardon and trust in his Grace . Man as a Sinner , is so unprofitable and uncapable ; that without Gods particular grace , without an effect of his divine mercy he can do no good work , nor hope for any blessing or favour ; and if he receive any , if he find himself replenished with love and hope , or capable of any good , it is onely by the bounty of God , who , though justly provoked , stayes the effects of his Iustice , that we might tast the fruits of his inexhaustible goodness . Considering these motives and truths , let us stand here before God , as guilty of divinae Magistatis laesae : Let us look upon our selves as sinners , and we shall clearly see , that by this estate we are left to Gods Iustice , that we must of necessity leave our selves to his conduct and divine will. For if for civil crimes men worthy of death are left to the Lawes of Iustice , and the will of their Prince , who will dispose of their life and goods as pleases him ; certainly man , as a sinner worthy of death , ought to be left to the will of his God to do with him according to the rigour of his Iustice , or effects of his mercy . This is the first practick to be learned from this Motive , for the soul in the consideration of these truths , ought to do that in love , humility , and choyce , which she cannot avoid upon constraint . A Christian , as the child of Adam , and so a sinner , must put himself before God , resign himself wholly to him , and with an humble submission and contentment of spirit , receive from his most wise hand , all the effects of his divine conduct , and accept , with a resignation , good and evill , privation and enjoyment , all that may happen unto him . Above all , he must be careful to continue in a profound humility before God , exposing himself to the raies of his divine mercy , to move him to pardon . From this Principle , we draw a second practise , seeing the need we have of God. For considering our selves to be so wretched and miserable , we are obliged to seek a remedy for our evills . Now as this cannot be found but in God , the repairer of our faults , the freer of our souls , it will follow , that by the knowledge of our miseries , and the weight of the iniquities which oppress us , we are driven to have recourse unto God , even by the same exigence whereunto sinne hath reduced us , and are obliged to seek out God. Every way that man considers himself , he finds himself in a want of God , and consequently obliged to seek God , as the onely happiness of his soul , the onely remedy of his evils . The better to understand this , we must remember , that by sinne , man is equally miserable in two considerations , the rigour and violence of sinne which oppress him , and the evills and disorders whereinto sinne precipitates him ; from which two states , he cannot get but by possessing of God. For the first , faith teaches us , that man cannot get out of sin , do whatsoever he can , if God himself come not to relieve and deliver him . Man , of himself , may lose himself , may plunge himself , may sell himself , may enslave himself , but he cannot free himself , nor bestow himself , but by the mercy of God , who gave us his Son , to re-establish all things in us , as the Apostle affirms . Now , this re-establishment is done only by the spirit of love and charity , which is the spirit of God in us , given to us . From whence we see , that he that will avoid his miseries , and shake off the yoke of sin , must necessarily possess God , who onely can free him . Hence we may observe , what a work the conversion of a soul to God is , and the freeing of a sinner , by what way soever it is wrought in man. To apprehend properly the importance of this work of grace , we must say , that he that would be converted , and delivered from sin , must not onely go out of his sin , but must also possess God , and consequently by the same Motive that he desires to go out of his sin , he is obliged to dispose himself to possess God , and to become worthy of so holy an heritage ; for to confess his sin , to turn to God , to be delivered from his sin , and to possess God is all one thing ; wherein appears the need we have to seek God , and how seriously a Christian ought to labour in an affaire , wherein his eternal safety doth consist . The second state of our miseries , doth no lesse oblige us to seek God then the former , for by the effect of sinne , and the Tyranny it exercises over us , we are continually tossed about , disorder'd made vagabonds , and precipitated from imperfection to imperfection , from sin to sin , from trouble to trouble . This evil hath no remedy , what resolution soever the soul takes , what diligence soever it useth , what habit soever it assumes , it will never find calme , rest , or deliverance , till it hath found and possesses God , and be possessed of him . Never shall she be in true liberty , Christian liberty , the liberty of the children of God , until she possesses the spirit of God ; wherein they deceive themselves , who to acquire the peace of the soul , and true liberty of the spirit , use a thousand practises , and a multitude of exercises ; peace and true Christian liberty , being not to be found but in the possession of God. Many things indeed that we speak and do , serve to lessen our trouble and thraldom , but not one can give true liberty , or the peace of the spirit , but the possession of God. The reason is demonstrative ; nothing can have peace , liberty , and repose , but in its proper Centre . God is the Centre of the soul , therefore in God alone is her peace , liberty , and repose , and as long as she is with God , and possesses him , she is in liberty and repose no longer . Whence we evidently conclude , that while the soul is separated from God , she is tyrannized over by the malice of sin , continually drawn into circumstances , terms , and subversions . And souls that make shew to search after the truth , and to live in the purity of Christianity , if they seek not God purely , and seriously ; if he dwelleth not in the bottom of their hearts , shall never live but in disquiet , and in trouble , in scruples , and in Pannick terrours : For it 's an infallible maxime , That man can never rest but in the possession of God , the contre of his soul. In this we see the strict Obligation that we have to seek God , and to study Christian perfection , which consists in the possession of God. This is the resentment , the desire , and demand of the Spouse , when she runs after her God , crying to him , Tell me ( O thou whom my soul loveth ) where thou feedest ; where thou makest thy flock to rest at noon , for why should I be as one that turneth aside by the flocks of thy companions ? This holy Lover knows , that as long as she is separated from her God , she shall be subjected to error , and to the tyrannicall usurpation of sin : she knows by experience , that he that is not with God in the pessession of his spirit , shall alway be overwhelmed with all sorts of misfortunes , led captive , and dragged by his own lusts , deceived and betrayed by the foolish love of the creatures , and therefore she seeks her God , with so much ardor and affection . They that will withdraw themselves from these evils , and assure repose to their consciences , peace to their spirits , and quiet to their passions , must do the like ; they must seek God purely , sincerely , and with perseverance ; they must endeavour to possess him , that they may find in him a perfect liberty and assured peace . Saint Austin says all this in two words ; O Lord , our heart is always unsettled and uquiet , untill the time it shall repose in thee . Then again , addressing his speech to men ; Wherefore , saith he , O men of nothing , do you wander in the search of many things ? Wherefore doth your covetousness make you unconstant , vagabonds in your thoughts and desires , seek , seek him who is all things , in him you shall have all , there you shall find rest and remedy for your miseries . This care we must have ; which cannot be sufficiently recommended to you ; therefore , as it is of consequence , we must proceed in discourse of it . CHAP. VI. Of the state of Man after the Sin of Adam , and of the need he hath of his God. ALl the duties of the soul are comprised in these words of David , Eschew evil , and do good ; words that contain all Laws , divine and humane ; for they onely forbid evil , and command good ; words so absolute and generally true , that he who keeps this Commandment , shall certainly be perfect . It is not needfull to explicate this Proposition , it is a naturall Precept , a Law God hath graven in the bottom of Reason , that none might be ignorant of it , that all might be without excuse before the Tribunall of God. Notwithstanding , ( O unhappiness of humane nature ! ) since the sin of Adam , we are become so unworthy , so criminall , that we cannot , without the favour of God , either eschew evil , or do good , so evident is it , that man hath need of God. As children of Adam , we are children of malediction , begotten in a generall condemnation , conceived in sin , born children of wrath . Adam indeed gave us nature and life , but subject to the power and malice of sin , which subjects us to the Devil , confining us to his will and conduct . From the womb we bear the yoke of sin , as the Scripture saith , we are in the Kingdom of death , so far impotent and evil , that without the grace of God we can do nothing but works of death and captivity , wherein we see the need we have of God to avoid this misery . For if from our birth we are subjected to the tyranny of sin , doubtless we should be drawn to all sorts of vice ; there is no sin which man would not commit , if God did not withold him ; Every imagination of the thought of his heart is onely evil continually ( sayes God of man ) so evil , that he would lose , and incessantly precipitate himself in desires of sins and abominations , if God by his power did not with-hold him ; so true is it , that we cannot fly evil without Gods help , we are so much slaves to it , that only God can free and draw us out of this captivity . This it is Saint Austin means in his Confessions , when he thanks God , not onely for delivering him from the sins he committed , but also for restraining him from all others . I ascribe it unto thy grace , saith he , that thou hast dissolved my sins , as the Sun doth Ice . I refer to thy mercy , all the sins which I have not committed . I confess that all hath been forgiven me , as well that which I did of my own will , as that which I did not commit , being prevented and aided by thy grace . Where he teacheth us , that without the grace of God we cannot shun evill ; thus is manifest the need we have of God. If the Lord of Sabboth ( saith St. Paul out of the Prophet ) had left us a seed , we had been as Sodom , and been made like unto Gomorrah . This is not hard to conceive , if , by the way we consider , that man , as the Sonne of Adam , is degraded from the justice and holiness of God , deprived of grace , despoyl'd of all his gifts , cruelly wounded in his nature , is separated from God , hath wholly converted himself to the Creature , and being reduced to , and plunged in this deplorable condition , is so impotent , that he cannot raise himself according to his end and perfection up to God , unless assisted by the grace of Iesus Christ , who onely can draw us out of the abysse of sinne , reinvest us in holiness and mercy , as with new gifts merited by his death and sufferings , he alone can lead us to God ; and as without him , we separate our selves continually from God , so with his assistance we approach unto him , and by his grace , we who were children of cursing , are made children of God and of blessing . Wherein , on one side appeareth the miserable estate whereunto we are reduced as children of Adam ; on the other , the great need we have of God and his assistance . Now in considering these truths , if we have any sense of salvation , will we not immediately say that we are obliged to seek God , to implore the power of his spirit , and strongly to renounce the power of sinne , the spirit of Adam , and to resign our selves wholly to the grace and conduct of God , protesting and acknowledging before the throne of his mercies , the need we have of him , to eschew evill , which is man's first duty ? If we examine the need we have of God , to do good and practise vertue , we shall find our selves in the like indigence . Faith teaches us , that we cannot do any work of salvation , if we be not joyned to God by grace , and , as Iesus Christ saith , as the branch cannot bear fruit except it abide in the vine , no more can ye , except ye abide in me . We can do nothing of our selves , as our selves , because sinne hath brought us into such a condition , that being dispoiled of the gifts of God , and made unworthy of his grace , we are reduced to such impotence , that we can neither serve nor love God , nor do any good work , if we have not of him grace , strength , and merit to do it . He alone gives us the thought of good , nor is that sufficient , he must give us also the will and resolution to accomplish it , which when we have also received , if God himself give us not the accomplishment of it , it is nothing . For notwithstanding all the good will and resolutions in the World , we shall never put them in practise without grace , and after all this perseverance in good , is necessary , for he onely shall be crowned who continues to the end . Yet we cannot have , nor merit it , it is the gift onely of the mercy of God , a pure effect of his bounty . Herein appears the extream need that we have of God , how necessary this grace is to us , not onely to do well , but also to persevere . From these truths we learn that a Christian that will be saved , must not onely have a good will , or entertain a good intention , but further he must seriously seek God , adhere to him , and possess him , since in him alone consisteth the grace that is necessary , to do well , and to end well , in a holy perseverance . Salvation is not a thing so easie as we conceive , for we have nothing at all in our selves as our selves , that can help to save us . On the contrary , all that is in us , is in opposition to grace , and by sinne conspires our ruine . He that will save himself , must seek from without himself the way of his salvation , the power to do works worthy of Paradise , the power to serve God , which he cannot find but in Iesus Christ , there he must seek it , of him alone he must have the power to serve God , the merit of his good works , the grace of perseverance , and the conduct of his life : consequently , he must possess and adhere to him , if he will attain his happiness , nothing else is of advantage , seeing Iesus Christ saith himself , Without me ye can do nothing . Rules and Constitutions may be given us ; Vses and Documents may be prescribed to practise Vertue , and to attain to Christian perfection , but all will be without profit and stability , if we go not out of our selves to possess Iesus his spirit and grace , to receive in him and of him , true Vertue , stability and perseverance . For the grace of Iesus is wholly to have true Vertue and Christianity , and perfectly to accomplish the actions and practises that are proposed to us . If we examine these principles of truth , we shall immediately find from whence arriveth an evill commonly observable in the Church of God , that many souls live in a good observance , labour much , and exercise themselves in the practise of the number of the Vertues , yet make little or no progress towards the perfection that they desire , and never arrive at the end which they propose to themselves . If a reason may be given for a misfortune so generall , it appeareth , that this cannot proceed from any thing , but that such souls seek not God purely , nor resign themselves to his conduct , to follow with simplicity and fidelity , the order which God hath established on them , but with a respect to themselves , desirous to rise and arrive to an estate whereunto God doth not call them ; or they refuse to labour with fidelity , to attain that whereunto God calls them . They regard not God , they work not by grace , nor seek it where it is , but trust in their own strength , and work not with submission to grace it self . They seek not in Iesus Christ strength and power to work , for they think not of it , being so blind that they rely upon themselves , and by secret esteem of their own actions and Labours , easily perswade themselves , that there is Vertue , where none is , and that they are in some estate of perfection , when they are very far from it , confiding in their own good will , or in a simple intention , which they think good . Believing this enough for them , they neglect or despise all the rest , which is of greater importance . Now , to remedy this evil , which is not to be neglected , you must practise what I shall tell you . 1. We must be in will and perpetuall desire of God , in a resolution not to love or act , but by grace , and by the spirit of Iesus ; this desire is a disposition little known , yet more important then it seems ; for God will be desired , and takes pleasure to see a soul thirst and run after him : We see that he deferred his great mercies , and gave not his sonne to the world , till 4000 years after man had desired him . 2. We must demand his spirit with earnestness , crying from the bottom of our hearts , after Iesus the onely freer of our souls , the true principle of grace . 3. All our recourse must be to Iesus ; not relying , or confiding in any thing but his power , vertue and grace , to love , and act by his dispositions . This is properly that we call acting by the spirit , and by submission to grace . Let us proceed to the consideration of truth to give our selves light , and to let those that would be saved , know the need they have of God , and the rule they ought to observe in their actions , to render themselves worthy of God. Faith teacheth us , that every good guift , and every perfect guift is from above , and cometh down from the Father of Lights ; that the eternal Father giveth us all by his Sonne and in his Sonne , and consequently the Sonne of God is made all things to us , in him we have all , out of him we have nothing , whence he is called the gift of God ; And St. Paul speaking of the eternall Father , who gives us his Sonne , saith , that he is made all things unto us ; by him we are in Iesus Christ , who becomes unto us by God , Wisdom , and Righteousness , and Sanctification , and Redemption . These words represent unto us two truths . First , That we are in Iesus ; which shews us the adherence we ought to have to Iesus Christ. The other that we have all in him , as having the Sonne of God , in whom is true love , true wisdom , and assured salvation . By those truths we learn that Iesus Christ being the true gift of God , we have nothing if we possess not him . We must therefore labour to become fit to possess him with the effects that he will operate in us . Herein consists the practise of Christian life , to receive Iesus as a gift of God , to possess him as a great treasure , to offer him to God , to refer him to his Father , and with him our Being , our life and actions . Our soul must be continually employ'd in this double practise , in these two continuall motions towards God , one to receive Iesus Christ who is the grace of graces , the other to offer him to his Father , he being the gift of gifts , and with him to refer our selves intirely to the glory of his Father , and accomplishment of his holy will. The third Motive . CHAP. VII . That a Christian is a Member of Jesus Christ , and as such he must be ruled by the Spirit , and live the life of Jesus Christ. THe most noble Quality man can have on earth , the most happy condition whereto he may be advanced , is that of a Christian. By this state , God alwayes good and full of mercy , relieves him in his faults , repairs his losses , calls and associates him to his divine greatness . By the grace of Christianity he is the child of God , and member of Iesus Christ , and capable of the life of his own Son , and by consequence he will fill him with the spirit and perfections of God. Thus the Apostle speaking of the Eternall Father , saith , that he hath sent forth the spirit of his Son into our hearts , assuring us , that by this spirit , we are sons of God ; and he frequently calls Christians the members of Iesus Christ. This quality and motive is the foundation of the state and spirit of Christianity , that shews what a Christian ought to be , and how eminent and accomplished the perfection is whereto he must arrive . Saint Paul tells us , we are members of Iesus Christ ; the Church is a body , the mysticall body of the Son of God , whereof Iesus is the head , and Christians the members ; Ye are the body of Iesus Christ , and members of his members , saith the Apostle ; Know ye not that your bodies are the members of Christ ? This Text is cleer , which if we consider intentively , it will furnish us with rich thoughts , and lift us up to the knowledge of the dignity of a Christian. I leave it to the piety of the reader to insist upon this subject . If according to the Doctrine of the Apostle , we are members of Iesus Christ , it must follow , that we wholly belong to Iesus Christ , and are to him in truth and by grace , that which by nature the members are to their head . By the head the members are enlivened ; the head hath the care and guidance of them all : so in Iesus , and by Iesus , we are enlivened , guided , and advanced , of his fulness have we all received , saith Saint Iohn ; he is our life , the soul of our souls , saith Saint Austin , and much more , then the soul is the life of our body . Now , if the head and soul enliven , guide , animate , and make the body to subsist , if the body have a continuall dependance on the conduct and motions of the soul , is it not also agreeable that a Christian be animated with the spirit of the Son of God which he possesseth , and whereof he is wholly possessed , that he be wholly left to the care and conduct , and motions of Iesus Christ , of whom he is a member ? These are the two Estates wherein a perfect Christian must be ; he must possess God , and be resigned to the conduct of the spirit of God. We have already shewed how much he is obliged to seek God , and to possess him , if he will arrive to the perfection to which he is called . It remains that we know how he must resigne himself wholly to God. As members of the Son of God , we are necessarily and essentially ( if I may so speak ) left to the love , care , and conduct of the heavenly Father , which love is the same love which he hath for his Son , the same conduct that he hath over him . For we are part of his Son , being his members , and , as the Apostle saith , his fulness . The Church , saith he is the body of Iesus , and the fulness of him that filleth all in all , wherein we see the happy estate of a Christian , who by the grace of Christianity , being made a member of Iesus Christ in pursuit of his state is left to the same care , the same conduct , the same love that the eternall Father hath for his Son. Being then arrived to this happiness , what remains , but to live with great vigilancy , to put our selves , to leave our selves , and to maintain our selves in this love of the eternall Father , to abandon our selves , soul and body , to divine conduct , to remain in this union and unity with his Son ( for he looks on us in his Son , as members and part of his Son ) and also being united to Iesus , to submit our selves to the disposall of his spirit , and to the motions of his grace , as the members are to the head . It was the request of Iesus to his Father the last day of his life , the eve before his death ; for this he made that prayer full of love , repeated at large by Saint Iohn , wherein he begs of his Father , that he would have the same love for us that he had for him from eternity , and that he would be by grace to us , what he is to him by nature , that the same unity of love that binds them together , may be in us , that we may not live but in this love , in this uion and unity , that we may live in him by his spirit and love , as he lives in the unity of the spirit and love of his Father . Words of love , and of truth , words of efficacy , words which cleerly shew the designs Iesus hath over us , what he hath merited for us , and what ought to be the life of a Christian , and in whom consisteth the spirit of Christianity . If we proceed a little further in the consideration of the lights of Faith , we shall find a new light which discovers this truth . The Oeconomy and the works of God in the Mysterie of the Incarnation , teach us that the whole conduct of the Church , all the regency of the world , and by consequence the government of all souls in generall , and every one in particular is left to Iesus , who is the way , the truth , and the life of our souls . He is , saith the Apostle , our Fulness ; he is our All , and that which raises the conduct of Christ , and renders it admirable , is , that it is accompanied with wisdom , power , and infinite love : For he employs his power wholly to furnish us , to assist us in all things ; his wisdom leads us to God , and establishes us in the state and perfection God requires of us ; and he employs his love to enrich us with his treasures , to enlighten us with his spirit , to guide by his light , and to communicate to us , by the excess of his bounty , his being , his life , and his greatness . Thus the quality whereto we are advanced by Christianity , being made members of Iesus , renders us worthy of the care and conduct of the eternall Father , and binding us to Iesus , makes us by grace one with him , partakers of his greatness . This expresseth the perfection whereto God hath called us ; These truths considered , will cause us highly to esteem the grace and state of Christianity . These motives are so powerfull , that they seem not only to invite , but to constrain us by amorous allurements to resign our selves wholly to God. Let us adde a common Doctrine of Saint Bernard , as the last draught of this admirable conduct . The conduct , saith he , of Iesus in us , is admirable , in that he hath as much care of one single soul , as well as of all ; his wisdom is employed for one soul as well as for all ; and he loves one soul with the same infinite love wherewith he loves all ; yea , he loves his elect and Christians , with the same love wherewith he loveth himself . Here let us stop , for more cannot be said ; Let us adore this love which operates with great things in the souls of the Elect. Let us love him who loves us so much ; and let us live the life of him who lives in us . If we reflect upon these truths , justly may we be astonished at the obstinacy and blindness of those who make so many difficulties to resign themselves wholly both body and soul to the conduct of God , and absolutely to abandon themselves to the providence , love and wisdom of Iesus . What ? can any man yet doubt of the bounty and love of God ? distrust his wisdom after so manifest a truth ? Is it possible a Christian can imagin that he is to take care of the creature , that humane prudence is necessary where God vouchsafes by his bounty to apply and employ his care , wisdom , and infinite goodness ? But only to apply himself to the way of God , that is to say , with an application worthy of God , perfect as God is perfect ; good , as God is good , accommodating himself , notwithstanding to the commodity and feebleness of the creature . If we adhere to these truths , it is fit , that as members of the Son of God , we live subject to his will , abandon our selves to his loving conduct , endeavouring nothing so much as to please and satisfie him . This God requires of us ; to this all Christians are obliged ; and therefore , to profit by this third Motion , let us go out of our selves , let us quit the care of our selves , a care that nourishes nothing but complacency and self-satisfaction , which altogether confides in the disordinate love of our selves : Let us resigne our selves wholly to his care and providence of him , who uncessantly fixeth the eye of his infinite bounty upon us ; Let us trust in him who hath a heart all of love , who onely thinks of us , and be all to him , and for him ; Let us endeavour to have no satisfaction nor complacency but in him , seeing he alone according to the Prophet , Loves us from eternity , calls and draws us lovingly to come to him , and to be his . If you now require some forms for this Resignation , I will propose them . CHAP. VIII . Practises to help a Christian to live in subjection to Grace and the spirit of Jesus . THe Christian who would profit by the Motive we last proposed , must weigh the quality he hath in being a member of Iesus Christ ; for Iesus being his head , will unite himself to him , appropriate himself to him , possess him , encline him , infuse into him his own being and life , guide him on the earth , as well as redeem him on the Cross ; and by a particular bounty , love him with the same love that he loves himself , and as the head loveth his members . 1. To make use of these thoughts , the Christian seeing himself so chosen , united , and amorously drawn to Iesus Christ , must make a particular profession and protestation to adhere to Iesus , to renounce all humane prudence , all care and conduct of himself , leave himself wholly in all things , to the power , providence and conduct of Iesus . Farther , he must yeild up all the right that God his Creator hath given him to his liberty to his life , to his actions , and to all inferiour creatures , putting it into the hands of Iesus Christ upon whom he must depend in all things , protesting that he will use them no farther then as dependant on the conduct , intentions and will of Iesus . 2. The true Christian must make a strong resolution to rely onely on God , all other things being indifferent unto him , whence he will endeavour to follow and accept with tranquillity of spirit , all that God ordains , and to establish himself wholly in this confidence of God , in this conformity and relyance on the conduct of Iesus . He will study to bear in his heart and soul , a contempt of all naturall prudence , in making little account even of things that depend on his grace , saying to himself , that he will onely rely on Iesus who is his All , and that whatever happen , supernaturall grace , which is the light of Heaven , will never fail to give him as much knowledge and experience in all things , as shall be necessary for him , but far more profitably , and more perfectly then humane prudence can do . 3. As this manner of doing may have great and continuall oppositions , so the Christian , who desires to please God , must endeavour to live with vigilancy over himself , and particularly have a great care to mortifie the assaults of Nature , the motions of the humane spirit , and the applications and agitations of the wisdom of the flesh , all which opposeth the spirit of God. And because nature useth to insinuate amidst grace , and , disguising her self , dissemble to be what she is not , ( we not knowing it , and even contrary to our own intentions ) to prevent this deceit , and to assure our selves in a matter so dangerous , yet hard to be discovered , it is necessary that the Christian with a great humility , and a desire full of efficacy , renounce all the motions and effects of nature , and give himself with all his heart to the spirit and grace of Iesus . After all which he must yet have a great vigilancy upon the bottom and the dispositions of his soul , that with a great fidelity he may live in the subjection he ought to the grace and conduct of Iesus . To help us in this practise , and to see how important it is ; we must consider that the effect of the grace of Christianity , may be reduced to one point : The designes of God upon our souls are reduced to one thing onely , which it is their aim to effect in us . This point which God will do in us , is to establish his sanctification , glory and Kingdom in our souls . This is the end of his design , whereto all the effects of his grace and divine operations tend . Whence we may infer , that if God requires nothing of us , nor hath no other design on us , but to establish in our souls his empire and the Kingdom of his spirit and grace , we also must have no other care , desire , or application , then to subject our selves to the Kingdom of God , to live in the obedience and conduct of his spirit and grace . And as all the designs of God unite themselves in this one point , so the Christian must labour in this point , that he may be , in all , even to the least of his thoughts , and actions , and smallest motions of his soul , subjected to the Kingdom of God. Hereby I mean that all the motions , thoughts and actions of a Christian must be ruled and subjected to the love , power , will , and conduct of God , that with peace and inward content , he must receive the effects of God , and walk with fidelity in the wayes God requires , that God may raign perfectly in him by his love and grace , and that he may raign here in all those wayes and manners , ( that is , as gloriously ) as he raigns with the Saints in Heaven , proportionably notwithstanding to our present estate and meanness . I know not whether a true soul that hath true faith , can make this point hard to it self . I cannot believe that a Christian will oppugne this Truth , and lesse imagine that a soul it cannot arrive to the possession of a solid and Christian vertue , if she walk not by the way , and light of the truths proposed , if she do not found her self upon this spirit . For if we consider and believe that we are members of Iesus Christ , true , not imaginary members , not of a man , or Saint , but of Iesus Son of the living God , and that in this quality we are truly and immediately united to him ; if I say we consider our selves as such , do we not at the same time see , that we are united to God , and that by such an union we must be animated by his spirit , live by his life , and be governed by his conduct . This is the first condition whereunto we are raised by Christianity , the first grace we receive in Baptisme . What vertue and perfection can that soul have , which lives not conformable to this estate ? what doth that soul learn which knowes not his truth ? To what end is the rest of our practise and this great fabrick of devotion which we propose to our selves , if we lay not this first foundation which is so necessary , that without it all the rest cannot subsist ? If we have God for us ; if we are united to him , as members to the head ; yet if we are not resigned as we ought to his infinite wisdom and loving conduct , why do we trouble our selves with all the rest ? To what end so much care , so much prudence , and humane providence ? To what end so many desires ? He is too covetous , whom God sufficeth not . What can a soul desire , to whom its God and Creator is made all things ? And if it cannot find rest in this , where can it find rest ? What can content him , who is not content with God , saith St. Prosper ? Certainly that soul is very blind and miserable , which is not content with providence and the love of Iesus . I demand all that you would have of humane prudence in all things , ( we shall find but two many reasons to invite us ) but a soul brought up in the knowledge of the truths of Christianity , and nourish'd in the esteem of God , will say with a holy person of our time , that the poor Doves are more pleasing to God then the Serpents . Let us then raise our selves up to God , trust in him , adhere to his spirit , and beg light of him to penetrate into these truths , to bear the effects of them , and grace to live faithfully in his wayes . There remains one motive more , to see the obligations we have to belong to God , and to adhere to him , if we will arrive at perfection . The fourth Motive . CHAP. IX . That this Precept , to love God , doth oblige us to perfection , and makes us to go out of our selves to be God's . COntinuing the designes we have undertaken in this second Part , to shew by divers Motives the Obligations all men have to be perfect , and to adhere to God , and live in subjection and submission to his conduct and grace ; It remains that we consider in this last Motive , the essentiall and indispensable Obligations , that we all have to the Precept of Love , and consequently to perfection ; to which end we must consider the two estates in the Church of God ; the estate of the ordinary Christian , and that of the more Religious , not to examine them , but to behold the abuse of the former , too lightly believing that perfection and solid vertue is not for them , and losing themselves in this Errour , perswade themselves that a Christian , as Christian is not at all obliged to interiour life and vertue , but that it is a work of supererogation , and an unnecessary labour to be busied in acquisition of Christian vertue , and possession of inward perfection ; a manifest Errour , the more damageable in that it derogates from the honour of God , gives license to the world ; and blinding their souls , looses them , and makes them slothfull in the search of the right way to salvation . To undeceive our selves then in a matter so important , and to secure our salvation , which otherwise would remain very doubtfull , we must intentively observe the obligations of these two estates , that by this knowledge we may know what we ought to be . Saint Thomas Aquinas teacheth us , that the soul that professeth Religion , enters into a stable and permanent estate wherein she seeks after true and solid perfection , devesting her self of all that may hinder her arrivall to this perfection . By this solemn profession , she renounces all things , taking in this manner of life , as saith Moses the Abbot , the wayes , instruments and means to attain certainly to this perfection , so much commended and recommended by Iesus Christ. For this Reason she makes vowes to separate her self from her self , and all other creatures , to appropriate her self to God ; and if she take heed to all the circumstances which accompany this action , or , if lifting up her eyes to Heaven , she considers the will of God towards her in her vocation , she knows that by the estate of Religion , she enters into a profession which must sever her from the world , and whatsoever is in the world , to unite her to her God , and to place her , if we may so say , in the bosom of God , to live upon earth , the life that the Angels live in heaven , to lead , in a holy communion , the life that God leads in his holiness , that is to say , the life of God in God ; For as God is busied wholly in the knowledge and love of himself , so the soul which desireth to perfectionate her self , is not busied in Religion , but in a pure and continuall contemplation of God , and in acts of love , which she doth with great care and vigilancy ; For , for the soul to be as God would have her , and arrive to the eminent and divine estate whereto God hath called her , must be accidentally , and by grace that which God is substantially , and by nature . This is much in few words to extoll the Religious estate , and makes us see how holy it is whereto they are called . But we are to understand , that what is said , extends to all Christians ; for the estate of Christianity is an estate stable and permanent , which calls and leads us to the participation of a divine life , an estate permanent and indispensable ; for it is marked with the character of Baptisme , which according to the Principles of our Faith , can never be defaced ; an estate holy and of a particular sanctity , which only appertains to Christianity , since it is consecrated by the unction of the most holy Trinity , confirmed by the grace of adoption , and enriched with the fulness of the holy Ghost , who is given us by confirmation , and conserved by the sacraments ; an estate permanent , seeing it is indispensable , for no Christian can go out of , or have a dispensation from the obligation he hath to his perfection , a perfection not indifferent , but Evangelicall and Christian , which the Son of God mentions in the Gospel with such high and divine words , words not of counsel , as many think , but of command , in cleer and express terms , testifying his will ; words addressed not onely to the Religious , but to all Christians : Be ye perfect , saith he , even as your Father which is in Heaven is perfect . What can be said more ? or spoke in more express terms ? How would we have more cleerly expressed what this perfection ought to be , then to say , you must be perfect as your heavenly Father is perfect ? This perfection consists in the union of the soul with God , and this union is made and accomplished by pure and perfect love ; the love of God , coming from God above , which alone hath power to give God to us , and to unite us to God. All Christians in generall , are called to the union which is made on earth by grace , and in heaven by glory . Whence I first infer , that as all christians are called to this union of the soul with God , so are all obliged to that love which makes this union , that is to say , to a love , pure , holy and worthy of God , a love express'd and lively , represented by the mouth of God in these words , Thou shalt love the Lord thy God with all thy heart : his words so express it , that they speak all the perfection of love , so generall , that they oblige all to this love . I infer secondly , that the perfection whereunto the Religious are called , is not different from that whereto all christians are obliged , wherein many deceive themselves . The reason is clear , and the deduction of it is easie . For if perfection consists in the unity of the soul with God , an union wrought by true love , and all christians as well as the Religious , are called to this union made by grace upon earth , and in Heaven by his glory . Finally , if it be commanded to all christians , and to all men as well as the Religious , to love God with all their heart , that is perfectly , and as much as they can in this mortall life by the ayd of grace , it followeth evidently , that these two estates which appear so unlike , are alike in the same obligation of seeking perfection , though by different wayes . In fine , who can doubt so manifest a truth ? no man can be ignorant that the Commandement of Love is common to all men , of what estate soever they be . No man can deny but that Love is the bond of perfection , so St. Paul calleth it . There is no difference then but in the way and means that we are to take , to arrive to this perfection . There are divers , and we must esteem all , and regard them with respect . But if it be a question to make choice of some way to arrive to this love , and if we must have Lawes and Maxims to conduct us thereunto , and to conserve us therein , it is certain , we cannot find them more pure , more divine , and more assured then in the Gospel where the Son of God himself as Authour of Christianity showes us the way , gives us the rule , and proposes to us the maxims which we ought to keep , to guide us to this love which he commandeth , to live in this union , and to arrive to this perfection whereto we are called , and therefore Christians living according to the rules of the Gospel , shall infallibly arrive to this high perfection , and enjoy this most desirable union . So St. Paul speaking of Christianity , In Iesus Christ , neither circumcision availeth any thing , nor incircumcision , but a new Creature , and as many as follow this rule , grace be unto them and mercy . Under the name of Circumcision , he teacheth us that nothing in the World , no estate is worthy to be esteemed but that of a new Creature . Christianity onely , giveth us the grace and power thereof ; wherefore that is the rule whereof the Apostle here speaks . Whence we learn the eminency of the state of christianity above all others . We see then how true it is that we are all without exception , obliged and called of God to love and to perfection . This and more , which might be said on this subject is true ; and yet notwithstanding it is certain , that christian perfection is as the Sun proposed to all christians in generall , the Precept of Love is equally given to all men , and consequently , all are obliged to the same perfection , which is all the Argument wherewith I would undeceive such christians as would exempt themselves from both . This granted , it rests onely to consider the qualities of love ; it must be pure , perfect , and indissoluble , the three properties of love in Christianity : Pure , for it regards nothing but God ; if it regard any thing else , it is not for God , nor according to God , whence it comes , that that which regards pure love , doth separate us from our selves , from all our interests , and alienates us from all creatures , as far as they obstruct our love to God. This love makes us regard nothing but in the belief that God is there present by his immensity ; we neither tast nor feel them further then as they bear the presence of God ; for God being in all things , the soul that loveth him , enclines to him , seeks him , and finds him every where . This love must also be perfect , God saith so expresly ; We must love him with all our soul , and with all our strength : There is no need of explicating these words , they are too cleer , and evidently shew us that God will have us love him with all that which we are , that is perfectly . This love must lastly be indissoluble ; no force must separate us from God , no violence must tear this love from our hearts ; no creature in heaven or earth ; no fear of death , or of the loss of all we enjoy ; no good , either present or future , must separate us from this love which must be in us more powerfull then death , more indissoluble then unity . Now making use of all that we have said , and reducing to practise all the proposed truths , we shall find what we sought in this tract ; we shall see that by a necessary consequence , we are all obliged to divorce and separate our selves truly and strongly from all that hinders us from loving God perfectly . We are obliged to be perfect as our heavenly Father is perfect ; this perfection is not without the true love of God ; this love cannot be in us , but in as much as we are separated from our selves , the world , and all Creatures . Whence we learn , that a Christian obliged to the love of God , and to perfection , cannot arrive to this estate which he seeks and is commanded him , if on the one side he be not wholly subjected to God , and on the other altogether separated in spirit , conduct , and love from all the Creatures . Therefore he must apply himself earnestly to this exercise of subjecting himself to God , and devesting himself of himself ; for it is certain , the soul can never acquire this divine spirit , nor arrive to Evangelicall perfection , if she stay in her selfe , obey her own will , and follow her own motions . To dwell in our selves is , to think of our selves , to take care of our selves , to have a continuall regard to our selves , and our self-Interests , to use the powers of our souls for our selves , and our own satisfaction , and not purely to please God. To love thus is to wear the maske and false appearance of vertue , but not to have the reality . By these Principles of piety , it is easie to see , how dangerously they deceive themselves , who speaking of Religious souls , who are in a most pure and perfect estate , and according to the eminency of their vocation , say they ought to be night Christians , as Stars in the Firmament , and perswade others that they are not obliged to the perfection of inward vertues , and that it is enough for them to become punctuall , and to live with order and fidelity in their exteriour conduct , making them believe that they are capable of no more ; that this self-desertion is above their strength , nay that it were folly so to leave themselves to live in such a general manner of abandoning themselves . This is a manifest errour , for not onely the religious estate , but even that of Christianity , obligeth all Christians to the practise of these vertues , seeing they are obliged to be perfect , according to the Commandement of Iesus Christ , as doth easily appear by all the Motives handled in this second Part. Now if all they who aim at perfection in any profession whatsoever , must enter into this conduct of grace and subjection , if they must live devesting themselves to obey God more perfectly , and to live the life of God , which is the life of a true christian , the true life of grace ; what ought those souls to do , who by particular graces and allurements of speciall favour are called by God , cherished and inriched with his gifts ? O how great will these obligations appeare to those that consider them ? O how ought such souls to take care , and be vigilant to co-operate with the designs of God upon them , and to become faithful , according to the estate and fulness of grace communicated to them . This would require a long deduction , for nothing is of more importance , or needs a more ample discourse to content our spirits , and satisfie our piety . But it shall suffice that we shew the fundation and principles thereof ; of which we shall now speak . The conclusion of the second Part. The care and vigilancy which a Soul must have which seeks perfection , and would live in true subjection to the grace and conduct of Iesus Christ. WE have cleerly enough deduced and demonstrated by divers motives , the obligation all Christans have to seek perfection , and wholly to subject themselves to the spirit and conduct of God ; yet must we not understand this Doctrine so generally , but that there is something more to be done , and that we fail not in our care and vigilancy to cooporate with the work of God in us , and to become faithfull to his conduct ; and here we will shew what this care and vigilancy ought to be . Let us first enter into consideration of the excellencies of our soul , that knowing it , we may be ravished with its beauty , elevated and excited to conserve it carefully , in perfection according to the designe of God upon us . This knowledge is not easie , for the soul is such a lively Image of the Divinity , and God hath invested her with so many lights , that our spirits are too feeble to sustain the beams thereof , and to penetrate the splendor of this beauty . If we will speak of her , we must say that she so perfectly represents her Prototype , God , that as we cannot better comprehend God , then in averring he is incomprehensible ; so we cannot enter better into this knowledge of the perfect beauties of our soul , then in saying , she cannot be known . For all that we can say of her , is below her , so neer doth she approach to the infinite greatness , and ineffable perfections of her Creator . The highest that we can say of her , that seems to imply the last draught of her perfection , is that she is a capacity of God , an Image , wherein the perfections of the Divinity are engraved ; so as we may compare it to a Seal , wherein the Image of a Prince is perfectly and artificially cut : As the Seal is capable of receiving the soft wax applied to it , and imprints thereon a second Image ; so our soul , which is the Image of God , is capable of receiving God , and receiving him once , she bears a continuall Image of him , his true resemblance . The soul therefore , in as much as she is the Image , is also a capacity of God , since as the Image she is capable of receiving God. And this capacity is the ground of her being , and containing in it all her perfections and beauty , comprehending all that can be said of her . It is not hard to penetrate this truth , if we consider the designs of God in the creation of the soul , for Faith teaches us that God alone is the end of our soul , her fulness , that he hath created her to enjoy his greatness , to associate her into his glory , to communicate to her his divine perfections . In pursuit of this designe it was , that he gave her so great an amplitude and capacity , that she cannot be filled but with God , which caused Saint Bernard to say , that our soul may be occupated by all things in the world , but that she cannot be filled with any but God , who created her for himself alone , to fill , to live in her , and to advance her to the enjoyment not of gifts , not of grace onely , but of glory , and of the essence of Divinity . All this begins upon earth , and is consummated and perfected in heaven ; indeed it cannot be in heaven , if it begin not upon earth , since the soul after death enjoyes but what she hath merited in her life , for we see that here below the soul receives her God by grace , she receives him in his loving communication , and she is filled of God by his Spirit which dwelleth in her , and in Heaven she possesseth him fully by glory . By this possession , all her capacity is filled according to all Gods designes upon her . Thus Saint Iohn , We know that when he shall appear , we shall be like to him , we shall see him as he is . Now , we cannot see God , and be like to him in glory , which is a pemanent estate without possessing him ; and we cannot possess him but in this capacity which is given us by God , which is the foundation of our being , and all the perfection of our soul , so great a perfection , that we conceive it farther then we know the greatness of God. For as God is great , this capacity is great , ample , and admirable . This deserves profound consideration , and may serve to all men as a powerfull motive to sever themselves from all upon the earth , and to seek God only . for whom alone we are created , who alone is our fulness . This truth discovers the favour we receive from this infinite goodness , the soul being a capacity of God , as also continually regarded by him , who sees her ; yea , he sees her , and he regards her to raise her to himself , to fill her , and fully and perfectly to possess her , in a manner worthy of God , and conformable to his love . He will be all things in this soul , he will be her life , her love , her good , her confidence , her heart , her spirit , her power , and her conduct ; briefly , he will be her All , her fulness upon earth by his graces , and in heaven by his glory . Hence therefore may we take occasion to admire , and eternally adore this infinite and inexhaustible bounty , which deigns to communicate himself , with such an exstreme profusion of himself , who by an incomprehensible counsell of his eternall Wisdom , hath created man upon the earth onely capable of his divine communications , who only is a pure capacity of God , who gives him power to receive the abundance of his gifts , and to bear the greatness of his Divinity . Assoon as we reflect hereupon , we shall see the duties of our soul , what our care and vigilancy must be : For the soul being a capacity of God , what remains for her to do , but to render her self worthy to possess him , and to be filled with him , and altogether to abandon her self to his conduct and grace . She is obliged to esteem nothing but him , to live onely for him , being created onely for him ; and this being the end of her being and life , she must have no care upon earth , but to suffer her self to be filled with God , to be possessed and ruled by his spirit , and by his power . Thus we are obliged to two things : one to have a care and vigilancy to take all away that may separate us from God , and make us unworthy of his divine and loving communications . The other , to have a like vigilancy over our selves , over our motions , over our desires , over our intentions , and over our actions , that they depend on God , and be wholly submitted to his loving conduct . Let us yet say this more cleerly , if it be possible , in two words : The soul ought to have no care , but that God be in her , repose in her , dwell in the bottom of her heart , fill and possess her , according to all the designes that he hath on her . This done , and the soul living in this care with fidelity , God reposing in her , as in the Throne of his love , will communicate to her what gifts , and enrich her with what graces he pleaseth , and in fine , conduct her in the wayes that he desires , the soul having no other desire then that God may be in her , and she in God , that is , after the manner that God ought , and will be , according to the greatness and excess of his love . This is the One thing that is necessary , whereof Iesus speaks to Saint Martha , the source of all happiness , the top of all perfection , which Iesus calleth in Magdalen , the better part . Let us pray to God to place us in this happy estate , to make us penetrate his truths ; Let us give our selves to him to enter therein , and banishing all care , all thoughts , all love , let us onely regard Iesus ; Let us require nothing but Iesus ; Let us love none but him , who loves us above his life ; Let us cast our selves at his feet like Mary Magdalen , and there melt our hearts , and consume the poyson that is in them with the beams of this Sun of love , that he may replenish us with his grace , with his love , and with his spirit , that we may live onely by Iesus , and as another Magdalen , seek nothing but Iesus ; Let us now propose the dispositions necessary to attain so happy and desireable a Being . THE THIRD PART . Proposing divers DISPOSITIONS and VERTUES necessary for a Christian to arrive to that perfection whereto he is obliged by Christianity . CHAP. I. What those DISPOSITIONS are , and how necessary they are to the practise of VERTVE . IT is now time to enter into the practise of that vertue whereof we treat , and that we set our selves on work , to acquire the spirit to live the life that God requires of us , whereto we were called from the first time that we became Christians . To attain this happy estate , there is need of continuall Application and travail , for , we must not think to arrive thereto at one leap , but we must bring dispositions suitable to so worthy a subject , and labour not onely to attain hereto , but also to persevere therein ; which we must do the more willingly and couragiously , in that we are certain , this way is the foundation of all our happiness , the true way to Christian perfection , and makes us live the life of grace , whereto we are called . The first thing whereto we must bend our study , is to know and acquire the inward dispositions necessary to lead us to Christian perfection , and to make us live the life of grace , which is the true life of a Christian ; this we are to learn in this third Part. And for as much as this Doctrine is proper for all sorts of vertues , we will speak first of it in generall , as well that we may the more easily come to the knowledge of the particular , as because many seem to seek vertue , and frequent the exercises of Christian piety , yet think not upon a thing so necessary , nor know what this disposition is , or wherein the spirit of vertue doth consist , which is the soul and form of action . So that laying hold onely on the outside of vertue , and considering it but as a body without a soul , they are deceived in their imaginations ; and believing they do much , they promise to themselves great profit , rendring themselves punctuall , and taking a great heed to some exteriour practises of vertues which they propose to themselves . We see many with much vigilancy every day or week , take some vertue to practice , they watch if they are wanting to emergent occasions , and carefully mark their defaults , to accuse , and , ( if it be possible ) to amend themselves : but after long practise , we see they make small profit , because they forget the interiour , and put not themselves into the spirit of vertue , to practise it with necessary and convenient dispositions . To prevent therefore the inconveniences which occur in this subject , we must observe that in a Christian life , all estates wherein the Christian soul may find it self , and all the vertues that she can practise , have ordinarily the Dispositions which ought to accompany or precede her , and vertue hath a spirit , which is as its essence , or rather as its soul , which , as a form doth enliven and perfectionate her . The soul that will live the life of grace , and will acquire solid and Christian vertues , must carefully have regard to such dispositions that she may possess them , to do the action which she doth , perfectly ; seeing that in her , vertue is exteriour and superficiall . She must further acknowledge and seek out what is the spirit of vertue , or ( as some say ) what is her essence , that practising that vertue , she may effect it in her spirit , that is , beare inwardly the sense of that vertue , as outwardly she produceth the action . Thus shall she practise vertue in her heart inwardly , as she does practise it by her hands outwardly . This is founded upon generall principles , that the exteriour is nothing without the interiour ; so that we must first labour to form and perfectionate our interiour , which is to exteriour actions , as the wheels of the Clock are to the weights , or rather as the soul is to the body . All the World holds this for truth ; yet we seem not to consider enough , what the meaning of interiour is , that onely the intention must be good , as many think and believe ; that it suffices in all things to have a good intention , and simple regard to the Action . But when we speak of the interiour , we mean the bottom of the soul , which is to Christian actions life , as the Earth is to the fruits she produceth , and as the root is to the Tree , which it nourisheth and enliveneth . The bottom of the soul is the true principle and life of all our actions . By the bottom of the soul , we understand a true and reall goodness which is in the soul , a pure intention that accompanies her ; grace that assists her , necessary and suitable dispositions to the vertues which are in her , all this I call the bottom of the soul. What will it profit a man to practise an action of outward humility , and to do it with a good intention , if in the bottom of his soul he hath a proud will ? what doth it serve for in a Christian , to get the true vertue of charity outwardly , to give alms , and be liberall , and in the bottom of his soul , to bear a heart pitiless and covetous ? It is certain , that after this manner , he shall never acquire vertue , though he had all the good intentions in the world ; because the foundation of his soul , ( which is the true interiour ) is not good : the first thing he must do , is , to perfectionate the bottom of his soul , and to form his interiour after the manner proposed , to know the essence and spirit of vertue . Let us propose a particular example of some vertue , as a rule for all the rest ; we will take humility , which is necessary for all Christians . If we would acquire this vertue , and practise it , we must first know wherein it consists , that when we would produce the acts thereof , we may form them in the interiour spirit of this vertue , conformable to our knowledge of it . For how can we practise a vertue , if we know it not ? How shall we perform an act of humility , if we know not what humility is ? We must then study to know the vertue that we would acquire , unless God himself incited by his bounty , give us the spirit of it , without knowing it . But speaking according to the ordinary wayes of the practise of vertues , we must know them , that when we would acquire them , by practise , we must endeavour to do the Acts , and accompany them with a sense and thought of vertue . We must further yet put our selves into dispositions interiour and convenient to the vertue we would acquire , as in the vertue of humility , it must be in an esteem of God alone , in a mean opinion of our selves , in a desire of confusion and contempt , and to do this from the bottom of the soul. The soul being in these dispositions , will endeavour to apply her thoughts thereto , when it shall be time to do any outward actions thereof . For example , If she do an act of outward humility , it will excite in her heart a thought and a sense of humility , and awaken in her some disposition conformable to this vertue , and so she will do this exteriour Act , by an esteem and pure desire of humility , with mean esteem of her self . To do an action after this sort , is that which I call to do it in the spirit , and in the dispositions of vertue . To see how necessary this is , we need no other Witness then Experience ; no other Judge then Reason ; for how can we ( for example , ) get the vertue of humility , though we should perform infinite and extraordinary acts of it , if we know not this vertue ? and if in practising it outwardly , we reflect not upon it self ? How can we conceive that a man can attain this vertue by any extraordinary practice whatsoever , if we bring contrary dispositions ? It is evidently impossible . We must therefore take care to establish it in the dispositions of vertue , and first labour to form her interiour ; for he that shall have an ill foundation in his soul , cannot produce good fruits . Can we acquire humility , if at the same time that we produce exteriour acts of humility , our soul is filled with esteem of our selves , our spirit full of doubleness , our sense given to curiosity , our whole heart tyed to our proper interests ? It is cleer , that in so doing , it will be an impossible labour . We must then confess , that to attain true Christian vertues , it is necessary to have inward care , ( that is to say ) that the first thing we must study , is to take care that the bottom of our souls be good ; If the root be holy , so are the branches . Then we must labour to acquire the dispositions necescessary to accompany vertue ; to do otherwise , is to take the shadow , and to leave the substance , to bear the image of vertue , and to have the reality of vice ; it is to pursue continually , and to take nothing but flyes . We see the experience in them , who think only of the exteriour , and have no care but of certain superficiall practices and rules , that look not to the bottom of the interiour , but very little or afar off ; such souls are void of God and without vertue , having only a deceitful appearance , like false pearls , which are filled but with wind , mountains in shew , but touch them , and you shall see come out of them nothing but smoke . Vertue is an heritage too noble , it must be bought with good money , I mean , it must be gain'd by practices suitable to her dignity . Let us apply our particular subject to that we have said in generall . We treat in the Discourse of the life of grace , of Christian perfection , and of the subjection wherein a soul ought to be towards God ; and it being proposed , how to acquire true vertue , it consequently treats of annihilating the spirit in our selves , the care and conduct we have of our selves , to resigne us to God , and not to live , but in subjection to his spirit onely , and to his grace . We have made the necessity of this estate sufficiently appear , and the obligation that we have thereto ; there rests nothing but to shew the means whereby we may enter into these dispositions suitable to her , without which we may truly say , that the soul shall never attain the true and constant practice of vertue , which yet is necessary to many who think not thereon ; For , we may averr , ( not without fears and regret that a great number of souls shut the door of their hearts to God , oppose themselves to Iesus Christ and his grace , and by consequence will never arrive to perfection , what pains soever they take , because they neglect and disesteem the practices of true vertue , and slight them , to adhere too much to their own sense , to love themselves too much , and to seek too greedily their proper interests . This is that ( to speak properly ) which hinders them from resigning themselves to the conduct of God. Hence it proceeds , that by too much seeking after their own satistaction , their profit , and the contentment of their spirit , they grieve the spirit of God , captivate grace , and lose themselves in seeking themselves ; and in stead of uniting themselves to God , they separate themselves from him , and ( which is more to be feared ) they go out of the ordinances of heaven , and from the counsels of God , to follow their own will , their own desires , and their own conduct , to tye themselves to their own flattering affections . It is they must give remedy to their own mishap ; Let us leave them , to speak to souls who will quit themselves wholly to acquire the happy possession of vertues . CHAP. II. Severall practises , whereof we may make use to attain Christian Vertues . SInce the life of a Christian must be a life of grace , a life representing the life of God , expressing in man the perfections of Divinity , it followeth that the actions of a Christian , proceeding from such a Principle , be great and suitable to such an estate , and worthy the spirit of God , which dwels in it by the grace of adoption . And if the vertues of a Christian are so worthy and rare ; certainly the dispositions must be also great , the way to obtain them singular , and the practice extraordinary ; For as there is great difference between the morall vertues of Philosophy , and the supernaturall of a Christian , so must the practice hereof be different and extraordinary . The wisest of the times past , gave Precepts to form man , and instate him in the most perfect use of reason ; they prescribed Laws to overcome and subject the passions to the reasonable will , the most noble part of the soul. But all this considered , is no more then to make us perfect men , that is , very reasonable ; but our business is to make our selves perfect Christians : and as it is much more to be Christians , then to be men ( there being a great difference between them ; ) so the practises imposed for attaining these two estates , are different , one as much advanced above the other , as the state of a Christian is above that of a man , as grace is above nature . We must now build upon this foundation , and advance the edifice of Christian perfection upon the principles we intend to propose . Therefore we must speak and act as Christians , not as Philosophers . I say then , to attain Christian vertues , we must before all things , have a great desire of Christian perfection , and a resolution to labour in the acquisition of true vertues , as much as is necessary , and as God requires of us . This desire must be efficacious and permanent , from the bottom of our heart . It is good also to awaken if often , and to form acts thereof with application of spirit . The first means to obtain vertue is prayer . The soul that applies her self with perseverance to prayer , cannot fail of the possession of vertue . Prayer is understood two wayes ; first as a demand , as if we should say , that if we demand vertue of God , he will give it us . If any of you lack wisdom , let him ask of God , that giveth to all men liberally . This Proposition is true in this sense ; but this demand must be accompanyed with these considerations , true desire of vertue , perseverance in prayer , a vigilancy to become faithful to the grace that God communicates to us ; otherwise our demand will be without effect , our prayer without fruit . It is not sufficient for the soul that would be said to arrive at Christian perfection , to nourish in it self vertuous desires , and to demand them of God , if she be not also careful to demand them as she ought , and if she doth not with vigilancy labour in the practise and exercise of these vertues . God will have us co-operate with his grace , and put to our hand to do with him what he will operate in us ; so that to obtain vertues , we must demand them of God , but in demanding them , we must labour therein . Thus we must understand the acquisition of vertues by prayer . This Proposition is built upon this truth , That we cannot have vertue unless God give it , and God gives it not , but with an intent that we should co-operate therein , and that we should labour on our parts , shewing in this co-operation , the fidelity of our souls . For this end hath God given us free will. There is yet another way of obtaining vertues by prayer , understanding by prayer meditation , or as we say ordinarily , mentall prayer . The soul , which applies it self to this exercise , considering the greatness of the Divinity , the verities of Faith , the beauty and stability of eternall things , the inconstancy of temporall , the vanity of all in the World , easily apprehends the love of Truth , and a contempt of vanity , ( two , foundations necessary to the perfections of a Christian life ) the soul by this exercise , remaining united and tyed to God , receives the rayes of this divine light , which is the life and way of our souls , and if she persevere with fidelity , must at last be wounded with this love which she so contemplates . By this means entring into the enjoyment of divine love ( which is alwayes liberall of Communications , ) she will infallibly receive the Vertues necessary for her , and be inriched with most pure gifts , agreeable to the greatness of God , who will give her more then sufficiently graces convenient for living in the perfection of Christian Vertues : wherein appeares the necessity and profit of this manner of prayer , which elevates us to God , causes us to enter into a conversation with God , unites us to him , enlightens us , transforms us , and disposes us to the life of grace , and leads us to the acquisition and possession of true Vertues . Food is not so necessary to the life of the body , as this manner of prayer to the life of the soul , and the acquisition of Vertues . The second meanes to acquire Christian vertues , is mortification , which is absolutely necessary to the soul that will live the life of grace , that is to say , Christianly . We must remember , and intentively consider that we are all the Children of Adam , living his life , following the inclinations of the being of Adam ; to be christian , is to be the Child of Iesus Christ , to live his life , wholly to follow the spirit , motions , and holy inclinations of Iesus Christ : into this state and new-being , we are put by Baptisme . As many of you ( saith St. Paul ) as have been baptized into Christ , have put on Christ , meaning they are made like the Son of God ; they are by grace , that which Iesus Christ is by nature . This truth granted , it is easie to comprehend the necessity of mortification . If to be christians , we must be re-invested in Iesus Christ , that is , live of his spirit , and follow his motions and inclinations , then to arrive to this happiness , we must uncloath our selves of the spirit and inclinations of Adam , and we must , to speak in the words of the Apostle , Put off the old man , and put on the new man ; this cannot be done but by mortification , which is the more necessary , in that the inclinations and spirit of Adam , are as much different from those of Iesus Christ , as the Heaven is distant from the Earth . These two spirits are as contrary one to the other , as the animal is to the spirituall , according to the Apostle , who saith , The first man is of the earth earthy , the second man is from Heaven , and cannot accord together . Now to argue by the rule of contraries , we must say that to establish the one , it is necessary to annihilate the other ; to plant good , we must root out evill : so he that would love christianity , that is , according to the spirit and vertue of Iesus Christ , must take away and mortifie the spirit and inclinations of Adam , which are in all , alwayes contrary to Iesus Christ. The Son of God came into the world , as Saint Iohn saith , to destroy the works of the Devill . The spirit of Adam is a sinner , and his inclinations are but concupiscences , works of the flesh , therefore is the Sonne of God come to destroy them . We must also labour and co-operate with him to destroy in us , and to root out of us , all that sin hath put in us , wherein mortification assists us . This that Divinity which we call mysticall , teaches us , which requires that a christian to arrive to that perfection whereto God calleth him , passeth through the purgative life , in the wayes of mortification , annihilation and resignation , that by this exercise , the soul may purge and cleanse it self from all that is in her opposite to grace and the true possession of God. This Doctrine is founded on a Truth which most know , but consider not sufficiently ; That the whole nature and being of man is corrupt , all his inclinations turned to evill , carrying the centre , the source and seed of all vice and imperfection in it . Now to order it so , as that this nature of Adam , this being , may be possessed of God , replenished with vertuous inclinations , and that he may have in himself true charity the seed and principle of all Christian vertues ; he must necessarily take from it the evill that is in it , for the good and perfection cannot be there but in taking away , and rooting out the corruption and imperfection , which cannot be done without a serious and continuall mortification inward or outward . Whence we learn , that to acquire christian vertues , it is not enough to demand them of God by prayer , which we call a demand , nor to consider them in mentall prayers , and to make good resolutions thereon ; it is not enough to know them and desire them , nor to do acts of them , and to produce many practises of them ; but we must also root out of the foundation of our soul , all that which is contrary to vertue . The man who desires to live a good christian , and aspires to true vertue , as the onely way to Heaven , must not so much busie himself in the acquisition of vertues by the practise of them , as he must labour to root out of his heart , and pull out of the foundation of his being , all oppositions , inclinations and customs contrary to true vertue . For as soon as he hath emptied his heart of all that is displeasing to God , and contrary to him , God will from that moment , replenish and possess his heart , and liberally extend to him the graces and vertues necessary for him ; but withall , according to the measure in which God gives them to him , he must be faithfull on one side to correspond with the grace given him ; on the other , he must labour to render himself more and more capable of the spirit and possession of God ; he endeavouring to cleanse and purify his heart , and God continually replenishing , and consecrating it for his own dwelling , and sanctifying it by his grace . By this amorous combate , God always gives , and is always augmenting his gifts , man receives , and in receiving , disposes himself more and more , to receive more abundantly the sweet bounties of God ; all which is done in the soul proportionably to her purifying and mortifying her self from all that is disagreeable and contrary to the spirit of God. By mortification and the purgative life , we not onely understand corporall austerities , such as affect the sense ; as macerations , fastings , and other exercises , which rob the sense of what is most agreeable to it ( which although they be good and profitable , and sometimes necessary , yet are they not principall ) but we apply this Doctrine , first to interiour mortifications , whereby the soul purifies her heart , annihilates her sources therein , and pulls away the roots of imperfections ; and of all that is displeasing to God. By this exercise , she stifles , as much as she can , the seeds of self-love , though hid in every thing ; she strives to gain a perfect victory over her self ; her principall care is to annihilate her will , her intentions , her desires , her thoughts and inclinations to those of God ; choosing in all things that which is most pure , most conformable to the spirit of Iesus , most opposite and contrary to her own inclinations and unruly affections . Hereunto she wholly addicts her self ; herein she is very vigilant ; she knows it generally , a maxime , that the more the heart of man is filled with the creatures , and the love and regard of himself , the more she is separated from God , voyd of his spirit and true vertue : Therefore she endeavours to exercise her self in this interiour mortification : Another Reason which obligeth us to the spirit and exercise of mortification , is , that the Devil makes use of our inclinations , of our habits , of our desires , and of our self-love ; yea , he makes use of our selves against our selves , and of our nature , subjected as well by the sin of Adam , as our actuall sins ; he makes use , I say , thereof to cast us away , and to separate us from God , even in things most holy , and the most interiour , and therefore to avoid the perils , and to take the weapons from the hands of our enemie , whereof he makes use to undo us , we must necessarily pass through the purgative life ; we must go out of our selves , out of the life of Adam , to be in Iesus Christ , and to live of his life , and we must mortifie our selves to make place for God , and take from our heart all that may displease him , that is opposite to his grace , and by this exercise , we shall easily arrive to the acquisition of Christian vertues . CHAP. III. That the adherence of a Soul to Iesus Christ is the most perfect means to possess all Christian vertue . THat vertue which we call Christian , is a hidden treasure , hid in God , the very life of a Christian according to the Doctrine of the Apostle , is such , it is the Pearl in the Gospel , which he who would obtain heaven must seek and buy ; he must seek it in God with all diligence , and buy it at the price of all the world . Nothing is more precious then true vertue , which alone renders us like to God , and worthy of Paradise , all things else are nothing but vanity , amuzement of spirit , and unprofitable travell . Of known and ordinary means to arrive at the possession of so rich a treasure , there is one to be preferred before all others , which though little considered , and , perhaps , little known , is most important , without which all others are ineffectuall . This is the adherence of our soul to Iesus Christ ; This puts us into possession of vertues : He who adheres to Iesus Christ , is one spirit with him , possesses him , and in him all vertues . To comprehend this truth , we must remember that we said , that Iesus Christ is our All ; whence it followeth , he is our humility , our love , our patience , our vertue ; and he that shall possess him , shall possess all in him ; He is the foundation , the treasure and riches of the soul ; He is made unto us , saith Saint Paul , wisdom , and righteousness , and sanctification and redemption . Who then would have wisdom , righteousness , and other vertues , let him adhere to Iesus ; He that would acquire and possess perfection , let him possess Iesus , for in him , are hid all the treasures of wisdom and knowledge . The Apostle explains this further , saying , The eternall Father giveth us his Son , and with him freely giveth us all things ; by which words , he not onely implies , that by his merits , by his grace , and for his love we have all , but moreover , that with Iesus Christ ( note the energy of this word , with Iesus ) we have all , possessing him we possess all ; we must add , that if we do not possess , nor adhere to Iesus Christ , we cannot have true christian vertue . This truth is not hard to conceive , if we consider the essence of christian vertue and perfection , which is the spirit of Iesus , or Iesus himself living in us , and working in us that which is well pleasing in his sight , saith the Apostle . Our ordinary manner of speaking , teacheth us as much , for we say , vertue and christian perfection , have their beginning in grace from whence they spring , and what goes out of a just soul , that we call grace . Now the soul cannot be in grace nor just , but by the habitation of the holy spirit , living and acting in her . So the Apostle , The love of God is shed abroad in our hearts by the Holy Ghost , which is given to us , whence we infer , that if to live in christian vertue , we must be in grace , and if grace be no other then the holy spirit , living in us and there acting , seeing the holy spirit is no other then the very spirit of Iesus , it followeth evidently , that to live christianly , we must possess true vertues , and to possess them , we must possess Iesus , and adhere to him , for grace and righteousness consists in this possession . Let us rise higher , and come to the source hereof , Faith teaches us , that in Adam we are devested of innocence , fallen from the state of grace and perfection , whereto we were destined by Creation , and by the first designes of God. By this fall we have lost for ever the vertues , graces , and supernaturall gifts , wherewith the infinite goodness of God had inriched and cloathed the first man. At the sight of this misfortune , God being moved , onely by his own goodness to be merciful to us , would raise us from this fall , and inrich us more then ever with his graces and heavenly favours ; where sinne abounded , saith the Apostle , grace did much more abound . To raise us to this happiness , he would give us a new beginning of life and grace , his onely Sonne Iesus Christ , who being made man by the mystery of the Incarnation , is established Father and principle of that being and life of grace which should be in man. As we participate in sin of the evil of Adam , and are with him despoiled of all vertues and grace , adhering to him , as to our naturall principle , and have with him his being and his nature . So adhering to Iesus Christ as to our Head , our new Principle , we participate of his being , of his spirit , of his grace , and of his vertues . This witnesseth the Forerunner of the Messiah , who saith , Of his fulness we have all received , and grace for grace . From this being , deliberately considered , we may derive worthy documents to our subject : First , we see how much we ought to adhere to Iesus , if we will live his life , and participate his vertues , which are the onely Christian vertues ; for in as much as we adhere to Adam , we are not capable of any thing , but to live the life of sinners , we have no right to the life of grace , to practise or possess any Chrstian vertue . If we will live the life of grace , and obtain power to practise and possess vertue , we must lay hold of Iesus Christ , and to receive it of him , we must adhere to him ; for we cannot possess him , but in adhering to him ; wherein appeareth also the necessity of this adherence . From this truth , we draw a second document , how much they deceive themselves , who speak meanly and indifferently of true Christans , or of a thing proportioned to our reason and being ; For according to the Principles of Christianity , and words of Saint Paul , as Christians , we must put on the Lord Iesus Christ ; that is , the gifts of the graces and vertues of Iesus , in such manner , that we may be like unto him , in such a degree of perfection , that we may bear in us an expression and a lively image of the life and vertues of Iesus . Christian vertue , is not animitation of the life and vertues of a perfect man , not of Adam , considered in his Innocency and originall Iustice , to have vertues after this manner , were not much ; it is a lively Image of the vertues of Iesus , Man-God ; or to say better , it is the life and vertue it self of Iesus in man : As men are distinguished by their habits , so are true Christians from others , by these vertues ; and these vertues are distinguished from all others ( if there be any ) by the spirit of Iesus . Here then appears the divinity and perfection of Christian vertues , they are the vertues of Iesus himself , according to which , the Apostle saith , we are new creatures : As creatures of Iesus , we must bear his Image which is divine and celestiall , not that of Adam , which is humane and terrestriall , that is , our life and vertues must not be of a man , but of God ; life and vertues as different , according to the Doctrine of the Apostle , as heaven is distant from the earth , as unlike as Iesus is to sinfull Adam . Finally , by these Principles , we learn ( and it is that I would most perswade ) that the way to obtain Christian vertues , the most powerfull means to arrive to perfection , is , to adhere to Iesus , to prostrate our selves frequently before the Throne of his greatness , to subject our selves to his soveraignty , to give our selves to him and to his vertues , to endeavour to be replenished with his spirit , to bear him in the bottom of our hearts , that as the centre is in the midst of its circumference , he may be in the midst of our hearts , as the centre of our being and our souls ; We must look upon this practice as very important to the soul , and adhering to Iesus , and possessing him , she shall possess all in him , and easily obtain all from him ; a truth none can be ignorant of that do acquire vertues ; We must have them in Iesus , and of Iesus , their onely principle , Object and Prototype , upon whom we must mould our actions , and form our life ; By him the eternall Father speaks to us ; by him he teacheth us ; In a word , by him he giveth us this life , the life of grace , the life of perfection , the life which is no other then Iesus living in us ; He that hath the Son , hath life , and he that hath not the Son , hath not life , saith the beloved Disciple . What is there more cleer ? there onely remains to practise what we have said . CHAP. IV. The means whereby we may arrive to the adherence of our souls with God , and the obstacles which hinder it . TO know truth , and not practise it , avails little . God in the Gospel , threatens many stripes to the servant that knoweth the will of his Lord and Master , and doth not according to it ; To what purpose is it to love vertue and embrace vice ? to praise good , and to follow evil , is to be condemned out of our own mouths . We say it is not enough to love , to esteem and to know Christian vertues , as others do , but we must bear the effects of them , and make use of them as God requires : We are therefore now to shew how we must practise what hath bin already said . To do a Christian action , requireth not onely that it be good , and done in grace , but it must be done with the spirit of grace , the spirit of Iesus Christ , which he pours into us in such manner , that all the vertue which is in us comes from him , with such dependence , that as the members receive of the Head , so Iesus being our Head , and we his members , we can receive nothing but from him in the state of grace , which is so true and necessary , that he himself saith , As the branch cannot bear fruit of it self , except it abide in the Vine , no no more can ye , except ye abide with me ; our soul is barren , and without the fruit of grace , if she dwell not in Iesus Christ , and take not from him all her juice , life and true vertues . To adhere to this holy spirit , a man must be devested of himself , severed from the creatures , not onely by will and good intention , but by effect also ; he must have a continuall recourse by grace , with a spirit of submission and dependency upon grace , that it may have power to act freely in him ; we must regard the vertue in Iesus Christ , and imitate it , especially those vertues which are most eminent in his life , the bases and foundation of solid perfection , as profound humility , purity of heart , contempt of the world , and the like solid vertues , onely appearing in the Son of God. But we must take heed , that in the practice and exercise of vertues we seek them not so much because of their excellency , nor to become thereby better or more perfect , nor for our own interests , but chiefly , and above all , for the glory of God , for the honour of Iesus Christ , imitating him in our life and actions , that we may live in a manner pleasing to him ; and since the end of our actions must be the glory of God , it is convenient , that we have no other design then to please and glorifie him . If you desire a more express practise , I propose it thus . When we have formed some good resolution in prayer , or that the doing of some act of vertue is in question , we must presently give our selves up to the Sonne of God , that we may accomplish this act of vertue , according as he desires , and according to the designs of his Crosse , it not being necessary to form any particular intention or design ; as for example , being to form a resolution to practise humility , let us say in our heart , I give my self to thee my Iesus , to enter into thy spirit of humility , I will passe with thee all the dayes of my life in this holy vertue . I invoke the power of thy spirit upon me , that it may abase my pride , and I will keep my self with thee in humility , I offer thee the opportunities of Humility , which shall present themselves in my life ; blesse them if it so please thee , I renounce my selfe and all things , which may hinder me from having part in the grace of thy humility . The like may be done in all other vertues or good intentions which we offer to God ; in this manner they shall be founded on Iesus Christ , made in the spirit of grace , not in our own spirit , made truly christian . Let us not contemn this practise , neither as too much elevated , nor as superfluous , it is easie and necessary ; we speak not of humane action , but a christian action , perfect and worthy of God , suitable to our condition and dignity , whereto we are elevated by the grace of christianity , which is so great , that St. Peter calls us a chosen Generation , a holy Nation , a peculiar people , and to crown all this , St. Paul saith , we are the members of Iesus Christ , and as such , we must live no other life then his , not act but by his spirit , and in his intentions . Upon this foundation , may be built all that can be said or thought of the perfections and excellencies of christianity ; all is said , when we say Iesus is our head , and we his members , he is the principle of the grace necessary for us in all things , we must take all of him , he is the end of our life and actions , we must refer them all to him , and to his honour . In fine , he is the prototype and the exemplary cause , we must all regard , and continually contemplate him , not onely to imitate him , but to imprint his life and vertues in us . This is the essence of christian perfection , which St. Paul means in those words full of love ; My little children , of whom I travel in birth again until Christ be formed in you . He would have Iesus Christ formed in us , great words , which represent to the life , the excellency of Christian vertues . This it is which I demand of fouls , and would cause it to be understood if possible , as being of importance to remedy many abuses , and unprofitable things which we meet with in the practise and ordinary exercises of Christians , for want of taking hold of things in the beginning , and not entring into the spirit of grace , for want whereof do we not see many souls who keep most holy constitutions and very good rules , others that do frequent actions of vertue , many who follow and oblige themselves to spirituall exercises and practises , yet nevertheless , advance not towards perfection , nor have any solid vertue ; They alwayes labour , but never gain any ; they continually travail , but never arrive at their journeys end . Though all that they do , seems to be done in grace , and that , ( as is believed ) they have not their conscience charged with any sinne , yet they profit not in any manner ; all that can be said of such persons is , that they are not the worst . What is the cause of this evill ? whence comes it , that they profit nothing amidst so much care and Travel ? The evill comes from this , that such souls have not sufficient recourse nor submission to grace , they are not tyed to Iesus Christ ; they scarce think that there is a Iesus Christ ; they have no distrust of themselves ; they seek not God , but their self-satisfaction , and their particular Interests , and which is worse , by a secret and dangerous consequence they rely upon their own courage , upon their travel and exercises , and promise to themselves too much of their own strength , and tying themselves to divers practises whereof they make use , they tye also their happiness thereto . If you demand whence it comes , that they have not solid vertues , it is easily perceiv'd , it is because they amuse themselves much in unprofitable things , trifles , and exteriour things , they enter not into the practise of true and solid vertues , they esteem them not , and hardly know them ; if they do practise them , it is but superficially , they have but the appearance of vertue ; all that they possess thereof , is like the grasse upon the house top , which withers away of it self ; of which we must take heed , and carefully remedy it , least passing our life so , we travel in vain , and run without arriving to our end , and that under those fair appearances in the most part of our actions , we be not of the number of the foolish Virgins , of them to whom God saith at the houre of death , I know you not , for God tells us , not every one that saith unto me , Lord , Lord , shall enter into the Kingdom of Heaven . And certainly , there are an infinite number of christians , who will find themselves deceived , when God shall make manifest the secrets of hearts , and judge the justice of men , because that believing themselves rich in good works , and charged with the fruits of christian penitence , they shall find in their hands nothing but wind , and shall see in their life , nothing but appearances of Vertues . And therefore in an affaire so important , we must be vigilant to act christianly , and to do works worthy of God , which shall gain us the eternall possession of God. This subject being of high enterprise , I will propose the dispositions , which seem to be most necessary . The first Disposition . CHAP. V. Of the spirit of Faith , and the necessity thereof . THE first and principall Disposition which the soul that will live Christianly , must have , is Faith ; He that cometh to God , saith the Apostle , must believe that he is ; and without Faith , it is impossible to please him . This Disposition is not onely the first , but cause of all other ; what the root is to the tree , the foundation to the building , the mother to the infant , the same is Faith to all vertues , and to a Christian life . Whence on the spirit of Faith , depends all the happiness and perfection of a Christian soul ; or on the other side , from littleness of Faith , springs all the evil , all the abominations in the life of man. The soul that is guided by the spirit and light of faith , knows what it is to love , and what to detest ; for faith is nothing but truth , the spirit of faith is properly the spirit of eternall truth , wherein is seen the strength of faith . He therefore that hath faith hath the spirit of truth , and by this spirit of truth , if he possess it , and suffer it to guide him , he easily discerns good from bad , true from false , the flesh from the spirit . This faith , this spirit of truth shews the soul what the God is that she adoreth ; from thence she is carried on to love him , to fear him , and to live in a continuall respect of his divine presence . Faith , saith God , is the principle of all being , the end and centre of all things ; that out of him , all is but a dream , that all creatures are vain , that God is in all things , that he gives life and being to all ; that all things depend on him . This makes the soul know that she ought to esteem God alone , and all that belongs to God ; that all the rest is nothing but vanity and lies . This light and spirit of faith teacheth that God is eternall truth , his works are truth , his words and promises true and infallible . This causes the soul which is guided by the spirit of faith constantly to adhere , and strongly to relie on the truths and maxims of Christianity , which are the works and the words of Iesus , God and man ; she believes firmly , that what he hath said will come to pass , what he hath promised is certain , the truth that the eternall Father hath revealed to us by his Son are infallible and eternally the Son of God , who is the truth uncreated , is a God which can neither deceive nor lye . Hereupon the soul , by this spirit of truth , remains indissolubly tyed to all that God hath said and revealed by his Son , so as she cannot taste , nor understand any humane reason or object ; she will not hearken nor adhere to any thing but to the truth of faith ; she will only follow the maximes that Iesus Christ hath left us in his Gospel , and imitate the example of his life & divine vertues , the rest she despises as unworthy a Christian soul , which ought not to be guided by , nor live , but in the spirit of truth ; and certainly , so the Christian must live . All the world confesseth , that God alone is truth , that the onely spirit of God is the only spirit of truth ; whence it appears , that all that is not God , and according to the spirit of God , is but vanity and lyes . This granted , how can they live , who have any other object then God ? Here let us make reflection on the point , we shall shew how much they are deceived , who in matters of faith , and in the conduct of their life separate themselves from this spirit of truth to seek humane reason , wayes of prudence , maximes of wise men , who measure perfection and Christian vertues , according to their proper sense , according to their own spirits , such souls cannot but fall into an abisse of errours and doubts , or at least such persons believe little , doubt of all things , live a life more like Philosophers then Christians , and make no great account of a thousand good things which are usefull in Christianity . To remedy this , they must learn that faith , the spirit of truth , and the life of Christ , must be the onely rule and guide of our actions and life , in such manner , that to go out of this rule and conduct , either on the right hand or left , is alwayes to erre from the right way . 2. Considering what we have now said of truth , we cleerly see how necessary it is to be established in the spirit of faith , and to take truth for our object and conduct . All other spirits are deceitfull and lying , whence it followeth , that souls that will live in Christian perfection , must commence by this exercise , and must necessarily lay the spirit of faith as the foundation of vertue , if they would obtain any . As faith is the door whereby we enter into the house of God , and are made children of the Church , so must she be the beginning of the life of a Christian , and the spirit wherewith he lives , and endeavours to acquire vertue : Where we must mark in the conduct of souls , how necessary it is to establish them in the spirit of faith , and to accustom them to walk in the light of truth . This is the first Lesson we must propose to them in this point , wherein we must keep and exercise them , as that which is onely profitable , and without which nothing is stable or true , not to entertain and amuse ( I dare not say , to deceive ) them by so much prudence ; by the consideration of so many humane reasons , and by the example and actions of men ; a hard case , that the devout of this age take so much care to recommend and obtain morall and civil Vertues , and mention not , nor consider but superficially the divine and necessary . Let us learn and say with Iesus Christ , that Truth alone shall save us , and that truth must be the foundation & establishment of our life , if we will live true Christians . Hence the soul , that will arrive to christian perfection , must shut her eares , divert her thoughts from all that the humane spirit , reason and self-love , can inwardly represent , and must not hearken to them who regard not God purely , but measure the greatness of Heaven with the eyes of flesh , by the smallness of the earth , and speak of vertues and christian perfection , according to their own sense , more like Philosophers then Christians . Such persons by their discourse and conference study to destroy the maxims of Iesus Christ , to establish humane prudence , and use their uttermost to abase vertue , and make it humane . In a word , they onely labour to make man reasonable , not to make him a perfect christian . Upon such occasions , the soul that seeketh true perfection , and will follow Iesus Christ , must stand upon her guard , and avoid such persons , and with great care , must prevent humane prudence from annihilating in her the spirit of faith , and the esteem of the things of God. If it happen that a soul see her self among such persons , and shall understand their discourse to be such , it will be good at that instant , by a sweet elevation of spirit , to give her self to God , and renew if she can , her esteem of Truth in a thought of God , renouncing the perswasions of the humane spirit , and protesting that she will receive no other conduct or light then that of Faith , nor other interiour dispositions then those of Jesus Christ , according to the truths that he hath left to his Church . If notwithstanding all this , the soul remain in fear , or trouble of spirit , or feel the spirit of faith to diminish in her , then she shall give her self more strongly to God , and recollecting her self , she shall with an humble spirit , stir up in the bottom of the heart , a confidence in God alone , and a diffidence of all things . In fine , she shall divert her self from all thoughts which trouble the repose of her spirit ; and captivate her judgement , her reason , and humane essence to the spirit of faith ; she shall undergo with an humble patience the pains which she feels , contenting her self by an act of her will to subject her spirit to all that Iesus hath said , without regarding any other thing ; and in this manner she shall keep her self united with Iesus Christ , and in a secret silence shall imploy her self in him , not about the business in question . This act is heroick , because his disposition is hard , and strikes our senses rudely , and sometimes it is painfull , but it is withall certain and pleasing to God. It is not painfull otherwise then as our reason , our judgement , and the love of our own interests is living in us . If we would annihilate all that , it would be easie for to overcome , and to believe rather in Iesus Christ , then in men , and our own sense , yet must we not ( whatsoever difficulty we meet with ) neglect this labour ; for as the soul hath nothing more assured then faith , nothing more profitable , or more powerfull then truth , so the Devil fails not also all the wayes that he can , to draw us from the conduct of faith , and to annihilate in us the light , and to force us from the adherence to truth , if not all at once , yet at least by little and little . The soul therefore must take heed , she be not here deceived , seeing all her happiness consists in walking in the spirit of faith , and with the light of the truth . This exercise is important ; let us see how we are to behave our selves therein . CHAP. VI. Of the use of Faith , and how we may practise it . THe soul may be guided two wayes , by the naturall light of reason , which is weak and deceitful , ever fallible , and by the light of faith which is infallible , powerful , certain , proportioned to that state of glory whereat we aim , it is a supernaturall light given by God to guide us to Heaven . The first is common to the souls of the World , by St. Paul , stiled children of the flesh ; the second proper to souls , which live perfect christians , who resign themselves to the spirit of God , and to his conduct , who trust onely in God , adhere to nothing but to the faith which they have in the words of Iesus Christ , and the Maxims of the Gospel . It is the property of a christian to live and guide himself , according to the light and truths of Faith , lights much above the naturall light of Reason , to this end is he made a Christian. 'T is true , the way of faith is hard , because it captivates the judgement , it is above our sense , it combates humane reason , it is hidden , and very spirituall , yet must we , nevertheless , follow and embrace it , because Iesus Christ gives it , because it is certain and infallible , because it is suitable to the wayes of God , who leads men in this world through obscurity , having reserved knowledge and light for heaven . There are , who will think that the soul may be deceived by this way , our spirits being too feeble , this way too eminent , and that it occasions a perpetuall combate in the spirit : As it is troublesome to a man to walk in darkness , so it is hard for the soul to go this way of Faith , which is obscure and hidden . But if we would learn it well , we must say the contrary , all other wayes are uncertain , and deceitfull , vertue alone is infallible , we shall never be deceived , if we stick to it . It were to have a mean esteem of Gods graces , and to be ignorant of the Principles of our salvation , to believe that the faith God hath given us to conduct us , is capable of loosing us . Let us remember that God hath given us the light of faith to guide our reason , and that our reason must submit thereunto , and in respect of Faith , be annihilated , as Saint Paul saith , We walk by faith , not by sight ; meaning , that to live Christianly , we must let our reason be guided by faith , not faith by reason ; wherein we see the designes of God in the rule of our souls , the necessity of our walking by the light of this torch , or according to the ordinary manner of speech , see how necessary it is for him that will live a perfect Christian to follow onely the light of faith , and to learn to make use of Evangelicall truth . If at any time the souls who take this way are deceived , it is in that they go out of it , and ( being perswaded by the Devil , or self-love , or the vanity of the humane spirit , which esteems it self in every thing ) withdraw themselves from the conduct of faith to follow that of humane prudence , choosing to be guided by the rules of the flesh , and the spirit of worldly vanity , rather then by the maxims of Iesus Christ , and the spirit of heavenly truth . Thus indeed they find themselves deceived , and fall into misfortunes , not for having taken this way of faith , but for having quitted it , and adhered to humane prudence , and the light of reason , which like an ignis fatuus , will lead us out of the way , unless we be aided by a supernaturall force , and guided by a more sure light , such as is this of faith . But to the soul that is faithfull , applying her self to the truths of Faith and Maxims of Christianity , that seeks God with simplicity and humility , there must necessarily arrive great profit and advantage in christian perfection . We must not therefore condemn this way , and reject it as too high , too difficult , and too painfull ; for it is the way that the Sonne of God himself hath left to his Church , and commanded all his children . But on the contrary , we must teach it every one , accommodating our selves to their several capacities , and giving them all the means to pursue it , without going out of it , least they be deceived . If we find here any difficulty , it is in our selves . There are two things in man which hinder his progress this way , one is esteem of himself , and of his own spirit ; the other is the Love that he bears himself , and , for his own sake , to the Creatures . To pursue this way , and to make use of Faith , he must go out of himself , and renounce his own spirit , and raise himself above all Creatures , to adhere to truth , to believe and to make use of what he did believe ; he must renounce his judgement , his reason and his sense ▪ and annihilate them . If our reason , sense , and judgement , repugne the truth proposed to our belief , we must quit our reason and our sense , to unite our selves to the truth . If , for instance , it is proposed , that the uncreated eternall word become man ; that God died ; reason and sense oppose this truth ; Reason cannot comprehend that the eternall God should make himself subject to Time , the immortall submit himself to Death ; yet to believe this , our Will moved by grace , notwithstanding the opposition of reason and sense , must say , I will believe and adhere to the truth proposed . The will adhering hereto commands reason and judgement , which obeying her , believe what she proposes ; the understanding which useth to command and be free , renders it self captive and obedient , annihilating its own thoughts and reason , that so it may adhere to the truth proposed , and form an act of Faith. Thus we are to understand that of Saint Paul , bringing into captivity every thought to the obedience of Christ. By faith the understanding which useth to command , is made captive and obedient to the Will ; therefore the soul in the practise of Faith , goes out of her selfe , and no more obeys her judgement or sense , she no more regards her self , but the truth onely , which she embraces as her object , adhering and uniting her self thereto . Thus by Faith , the soul is elevated above her self , to be tyed and united to the eternall and infallible truth revealed and proposed to her . This well considered , will shew us the excellency and dignity of faith , by which knowledge we shall learn how much we are to esteem the state of christianity in generall , and the life of a christian in particular , seeing , that according to Gods designes , and the grace of Iesus Christ , the christian as christian must live and be guided , onely by the spirit of truth and light of faith , which being divine and supernaturall , drawes us out of our selves , to unite and tye us to God who is truth . We shall moreover see by what hath been said , that faith is not what we think ; it consists not in great learning , in many reasons , and severall Arguments ; on the contrary , it is for the simple , and for those who can go out of themselves , who can annihilate themselves in their reason , and quitting the regard of themselves and other creatures , adhere and follow the truth of faith . Therefore it is said commonly , that the learned and wise of the world , who have most prudence , most reason , the most solid judgement and capacity of spirit , have likewise most opposition to faith , for they are lesse able to go out of themselves , to annihilate their own spirits and judgements . Thus Iesus Christ , after he had summed up the truths of Heaven , and described the contentments of the glory of the just , concludes with an Enthusiasme of truth . I thank thee O Father , saith he , Lord of Heaven and Earth , because thou hast hid these things , ( these truths ) from the wise and prudent , and hast revealed them unto babes , to the humble and meek . Which shews that the knowledge of truth , and of the spirit of faith , is a gift of God , that God gives it to the humble and little ones ; that to adhere to it , we must humble and abase our selves . In a word , to make use of the truth and faith conceived , we must go out of our selves , and out of esteem of our selves . Let us practise this , for it is our principall design . To make use of faith and truths conceived , we must first consider what faith proposes , but we must consider it barely and simply without any discourse upon it ; we must adhere thereto , and having adhered to it , we must act and do all things in pursuit of this adherence . Let us propose an example in common things , to facilitate the practice . I look upon God , I consider his infinite essence ; I see that in respect of his divine Majesty , all creatures are as nothing . Having taken and imprinted this thought in my spirit , I believe , and immediately adhere thereunto , saying , it is true . Then making use of this truth which I believe , I despise all that is not of God , and that belongs not to God , for the act of faith which I performed , teacheth me that all the rest is nothing , all creatures are nothing before God. In like manner , amidst my actions , making use of the truth that I profess and believe , sometimes I despise one thing , sometimes another , esteeming God onely , but accounting all the rest as nothing . Thus I act in the spirit of Truth , and make use of Faith. Let us give an example more common . I would form in my self the presence of God by the principles of Faith. Hereupon I will rouse up in my spirit the thought of that truth which teaches me God is present every where , and thence infer , that consequently he is in my heart , with the same greatness and Majesty that he is in Heaven , amidst the Cherubims and Saints , for it is the same God. Having conceived this truth , I adhere to it , and say it is true ; then making use of it , I find my self in the presence of God , who is in my heart ; I hold my self before him in great reverence ; I walk with recollection of spirit , and a sweet application of my soul to God who is present . Now I look on him with love , next I adore him , doing all these actions by the principle of truth . This is to make use of Truth . The thing is not hard , we must onely apply our selves heartily hereunto . For according to the measure that we advance and perfectionate our selves in this exercise , shall our actions be perfect , and performed in the spirit of truth . This is a point of much importance ; I wish I could perswade all christians to it , for it is the foundation of true piety , and the cause , root and source of all good actions . CHAP. VII . Of the effects that Faith produceth in our souls , and of the esteem of God. WHen the Apostle saith , Faith is the substance of things hoped for , he would compare faith to substance , and say , that as substance is the support of all Accidents , so faith is the support and basis of all Vertues and Graces . Faith is the first gift of heaven , and the eldest of the graces of God ; she contains and substains all the vertues of Christianity , according to the faith in us , and the use we make thereof , are we vertuous , and advanced in Christian perfection . As this is the first of Gods gifts , so the first care of a Christian must be to compass so fruitfull and profitable a grace . This is a talent whereof God will demand a most exact account , when we shall appear before the tribunall of his divine justice . God gives us not so great a grace but to profit thereby , and make use of it . It belongs to God alone to give faith , to move our will , to illuminate our understanding ; but it is in man to make use of it , and to shew by his works the faith he hath received of God. In fine , what advantage is it to possess faith , which is an infused habit , and to let it sleep in us , to possess truth , and to keep it under restraint ? Faith , we say , is a supernaturall habit , a light of grace ; we must therefore put it in action , and make use of this light to walk forward in the wayes of grace and path of vertue . This is the designe of God , evident in the mysteries of Christianity ; the eternall Father sent and gave us his Son , the uncreated and essentiall truth to speak to us , & conduct us in the spirit of truth ; the Son conversed among men to bear witness , ( as he himself saith ) unto the truth ; the same Son of God ascending into heaven , sent to us the Holy Ghost , the spirit of truth , to enlighten us , and teach us the truth . And why hath God so great a care , that we should know the truth , but because the knowledge of that might save us , and make us free ; that is , that the light of the truth , which is the spirit of faith , might draw us from vice and sin , to lead and confirm us in the acquisition and possession of vertues . Look upon a soul , guided by the spirit of faith , you shall see that immediately she detests ill , and embraceth good , it is the property of it to engender and form acts of vertue . If the soul knows the greatness of God , making use of the knowledge of this truth , she will presently be carried to a great esteem of God. From this esteem springs reverence , reverence operates love , love brings the soul to God ; the soul so united by love , fears to displease him ; This fear , which is an effect of love , brings into the soul , a vigilancy not to offend him ; she loveth , but it is to please him in all things . This vigilancy forms a purity in the soul ; this purity renders us worthy to possess God. Thus faith summons al the vertues , embraces them , and binds them all together , and as she is mother , so is she also nurse of them . In brief , she is the foundation of the Christian life , the nourishment of all good actions : This is the meaning of Saint Paul , who said , The just shall live by faith ; the reason is plain ; Faith is a light of truth ; he then that walks in the light of faith , walketh in the truth ; and to walk in truth , is to hate sin , which is a lyer . This is to live in the practice and possession of true vertue , and in the terms of the Scripture , to live in Iesus , who is the way , the truth , and the life . It therefore greatly importeth souls which will live good Christians , and obtain true vertue , to establish themselves in the spirit and use of faith , to demand it of God , and to referre all their good exercises thereunto , which is truly the foundation of all the rest , the principle , the entertainer and supporter of Christian perfection ; this exercise is very large . Faith and truth have effects almost innumerable ; He who applies himself thereto , shall taste the fruits more or less , according to his care therein . But if we would know the most important where we must begin , I answer , it is the esteem of God , wherein the soul must entertain it self much , and lay a good foundation to arrive at this esteem . It is not necessary to enter into a high and extraordinary knowledge of God , but to make use of the Principles of faith , and a frequent loving and affectionate consideration of God ; we must never speake of God , or of any thing that concerns him , but in words worthy of the subject , with a sense full of respect and reverence , when we speak or think of the things of heaven , we must believe they are ineffahle , far above all that we can think or speak ; We must not make small account of what concerns God , but on the contrary , we must have from the bottom of our souls , a great esteem and belief of all that God hath done , of all he hath said , and of that which he hath left to his Church . In God there is nothing little ; God is as adorable and estimable in the least , as in the greatest . Finally , it is very profitable and necessary to the soul that giveth it self to this exercise , to draw from all things , and upon every subject an esteem of God , and to form in heart , solid and serious thoughts thereof . To assist us in this practice , and to advance us in this vertue , we ordinarily make use of reading , prayer , and meditation . But it is good to take heed how we are guided in this exercise of prayer ; how we make use of the thoughts , the light and knowledge we receive herein . Many seeking only their own satisfaction in it , do nothing but busie their own spirit ; they seek and aim at nothing but relishes and resentments ; they leap from one subject to another ; they run from the first point to the second , and apply themselves sometimes to one affection , sometimes to another , spending the whole time in a multiplicity and disturbance of thoughts . To profit herein , we must proceed otherwise ; for in these exercises , and all other , we must onely seek to know the will of God , to esteem it , and to make our selves worthy the graces necessary to accomplish his will , and to please his divine Majesty ; and having put our selves in the presence of God , by the Principle of faith , we must lay hold upon truth , we must rest therein nakedly and simply , we must adhere thereunto , and keep our selves firm in this first view , with care quietly to leave our spirits to be replenished of God , and bathing our selves , as it were in this thought , we must unite our selves to this knowledge , imprinting by degrees in our hearts , the light , strength , and knowledge of the proposed truth ; whether the knowledge be great or little , we must always keep our heart and spirit open and free to receive the thoughts thereof . These will put us into an esteem of God ; by this esteem , we shall easily be carried to an humble respect and desire to serve and love so high a Majesty ; and we need not doubt , but that many things will be done in the soul by Christ , if she dispose her self thereto as she ought ; if she leave her self to be guided by his spirit , and abandon her self to all the effects of grace , attending them with an humble patience . But , Oh the misfortune of our self-love ! the soul seeking her self , and her own satisfaction , withdrawes and separates her self from God , to follow her own inclinations , to content her sense , and to employ her self in what she pleases , making her self hereby unworthy to feel the grace of the presence of God , and to bear the effects of truth . It were easie to deduce all into particulars , if it were necessary ; but not to trouble my self with all the failings that happen in this exercise , it suffices , that I say , that the first study of the soul must be to know God according to the lights and truths of faith , to adhere strongly to this knowledge , to enter into an esteem of his greatness , and then to honour and adore him with an honour worthy of God. These words express much , and include the first duties of the soul , and shew wherein she must employ her self with care before all things . Hence we may learn , that their practise is not good , who as soon as they enter into some knowledge and esteem of God , and receive some light in the consideration of the truths of faith , whereby they feel themselves moved , and as it were drawn by an humble respect and inward reverence before God , instead of staying and receiving at leisure this little touch , this sweet beam of Heaven , following this little interiour light , and annihilating themselves before the supreme Majesty of God , they retire from it under pretence of a false humility , to apply themselves to other thoughts , and fearing evill on purpose to lose time and be deceived , or to lose themselves in their estate , they shut the eare to God , and their eyes to the light , to entertain themselves in their own conceptions and imaginations , and in the consideration of themselves . We see by experience that this way is ill , we may easily observe , that such souls never advance , or if there appear some advancement , it is but in appearance , besides that , it is alwayes in fear , and in a spirit of self-love , never in solid vertue ; the reason is manifest . If prayer be an elevation and union of our heart , a speaking of the soul to God , it is hard to conceive how we may advise to quit this application of the soul to God , to torment her imagination , and cast her into the consideration of exteriour things , into the examination of divers circumstances , into a continual regard of what we are , and what we ought to be ? But wherefore all this , seeing it pertains to the matter of prayer ? let us leave it to them who treat thereof , and content our selves to conclude with that which we would perswade that the first thing that he must practise , who will live a perfect christian , is to live in the spirit , and to walk in the light of faith , and by this light to enter into an esteem of God , which is supported upon the knowledge of his greatness , and of what he is . What course we must take to obtain this knowledge , we will proceed to speak of in the subject of Humility . The second Disposition . CHAP. VIII . Of Humility , and the meanes to obtain it . THe design of this Discourse is to draw to the life , the Picture of a true Christian , describing one after another , not all the vertues , but those onely which are most necessary , and the bases and foundations of Christianity , the Mothers and Nurses of the rest . Faith leads the way , humility followeth , for , as much as we know and esteem of God , so far are we humble . Faith makes us know God , humility leads us to God ; Faith disposes us , and shews us true vertues , humility acquires them , and being acquired conserves them . This is she that opens and makes plain the way to charity , and who is as it were the Mistriss of Gods House ; she alone layes up , and keeps safe the divine gifts . St. Paul by way of excellency , calls her the vertue of Iesus ; for besides that , this vertue appertains to him , more then to any , and that the whole course of his life , and the mysteries of his sufferings were ever accomplish'd in humility ; it is moreover his vertue in that he publish'd it , and recommended it to the world , and wills that his humility be the object and example of the life of men : Learn of me , saith he , for I am meek and lowly of heart . It is he that hath thundred and pronounced this sentence ; Whosoever shall exalt himself , shall be abased , and he that shall humble himself , shall be exalted ; naturall and powerfull words pronounced by the mouth of Truth . Why should we seek further evidence , how acceptable this is to God , and how he rewardeth this truth , and how necessary it is for him that will be a perfect Christian ? Let us no further demurre upon this subject , but examine wherein it consists ; let us learn what humility is , that is it we are most ignorant of . Humility is truth ; to be humble , is to walk in the spirit of truth . I say , humility is truth , because true humility consists in this , that God by his infinite bounty , by his operations of love and grace infuses into the soul , a light which makes it see the truth in all things ▪ more or less , as it pleases God. This light , which brings with it knowledge , abaseth & annihilateth the soul in her self , and causes that in all things she annihilate her self , because this truth teacheth her what God is , and what the creature is ; so that this grace , which I call the light of truth , gives not onely knowledge , but also actually annihilates the soul , and detains her in her lowness , in her nothing ; and being in her nothing , she is truly where she ought to be ; for hereby she is in the truth , and acting in this state , she walks in the spirit of truth , which is the same , as to act with humility . Many will wonder hereat , who thinking they have humility , have it not , who thinking to attain it by certain exercises of humiliation , do but deceive themselves ; not but that their exercises are good , and conduce to humility , but if we pass no further , if we possess not the spirit of truth , acting by the same spirit , which is the spirit of God , and of simplicity , we may make many acts of humility , but we shall not have humility ; for humility , in its formality and essence , consisteth in the spirit of truth and simplicity ; the spirit of truth and simplicity is God. To be humble then , we must act in this spirit ; I will explicate , and make this more intelligible . Humility is a supernaturall light , which I call the light of truth , because it maketh us know things as they are . On one side it drawes and advances us to the knowledge of the infinite goodness of God , and other his divine perfections ; and by this knowledge , forms in us an esteem of the supreme Majesty of God ; On the other side , the same light causes us to see what we are , our own meanness , unworthiness , impotency , indigence , the truth of our nothing , and by consequence , before God , she makes us see the truth , which consisteth in the knowledge of God and of our selves . This truth so conceived , possessing our spirit , and and acting in our soul , annihilates and debases us in all things , in all our actions , with so much facility , that the soul can do no otherwise ; for she cannot but act according to her knowledge ; so that acting wholly according to this light , and taking all things as she conceives them , she walks in humility , and , as we say , humbles her self , and in effect , she doth humble her self , not knowing it ; for she hath no eyes but to see the truth , no power , but to act according to truth . I call here humility , a light , and a light of truth , for so in effect she is ; whence it follows , that by humility , we arrive to the knowledge of truth , as by the light of the Sun we see the Sun ; so by the light of the truth , wherein consists humility , we see truth . Thus we understand it ; when we say that God revealeth his divine secrets and greatness , and teacheth the truths to humble souls . Thou hast hid these things from the wise and prudent , and hast revealed them unto babes , that is , to the humble , saith Iesus Christ , to his Father . Whence we infer , that to understand the Catholique and supernaturall truths , and to possess them , we must go to them with humility , not sufficiency , nor capacity , much less curiosity ; God is pleased with little ones ; so much reading , so much curiosity , so many Questions , so many Reasons , wherein men take pains , are unprofitable labours ; and rather separate us from Christian truth , then bring us neerer to it ; for God dwels with the humble spirit , saith the Oracle of heaven ; so that retyring our selves from the truth , is to make us uncapable of humility , and without humility , we cannot come to heaven ; whence we may imagine what danger the spirits of this Age run into . Further , we may learn from what hath been said , that they who will acquire Christian humility , must not stop at exteriour actions of meanness and humiliations , nor at words of confusion and abasement , nor at some submissions , and accommodations , although they be frequent and profitable ; but we must pass further , and penetrate the centre of the spirit , there to establish the throne of truth , and to make our heart the treasury of the light of God. To be humble , we must endavour to know the truth ; we must possess it , we must act by the Principle of truth ; which being done , it will be easie to come to the exteriour , and to produce infinite acts of humility and annihilation ; for we cannot have humility , without doing all these actions ; but a man may do all these actions without having humility . But we must now know , how we may acquire the knowledge of truth . CHAP. IX . Of the knowledge of God and our selves . THe knowledge of truth consists in knowing God and our selves ; a man may arrive at this knowledge two wayes , by infusion , by acquisition . The first comes from God alone , who communicates and infuses into our soul a light springing from truth , which we call the spirit and light of faith . This light brings and gives the knowledge of God and of our selves ; and this knowledge as well as the light , is an operation of God , who by this divine light which he spreads in us , annihilates our soul , and in all things detains it wholly in this annihilation , wherein consists humility : Thus is humility a grace infused , and a pure operation of God alone ; this operation is greater or lesser , according as God pleases , who by the communication of this divine light , consummateth and annihilateth the soul more or less , as he pleases , for his glory . This first manner is for few persons , because few are advanced to this way , few render themselves worthy of such grace . The second , and more ordinary is acquired . We propose divers means to acquire the knowledge of God , and of our selves , the most common and easie whereof , is consideration and application assisted by grace , without which nothing can be done . We arrive to the knowledge of God , not by sublime penetration of the Attributes of Divinity , that is not necessary , and few are capable of it , but by faith . When the soul considers God as he is simple , proposed in the Creed to us , according to the bare and simple signification of the words , as all good , all wise , all mighty , this manner is sufficient . Therefore we must accustom our selves to make use of that which Faith proposes , and after excite in our selves the thought of God , and entertain our selves therein , not by speculation , but by obedience and affection which is that we call an affective thought of God , as if we should say in our hearts ; yea my God , thou art wholly wise , and wholly good , I will leave my self to thy conduct , I will submit my self to thy divine will. By these frequent thoughts of God , the soul unites it self to God , adheres to his truths , and by little and little , ascends to the knowledge of God. This manner is not hard , neither requires it any rule , we must onely be vigilant often to apply our selves thereto , when any thing gives occasion thereof . To arrive to the knowledge of our selves , it suffices not , to consider our own impotency , our feebleness and our imperfections , we see them , and know them but too much , we make a custom of it , and this truth will never lead us to humility , but we must elevate our thoughts , and make use of the knowledge of God , thus . The soul must present it self before God , and having conceived as well as she can the infinite being , and soveraign Majesty of the Divinity before which she is , she regards him , she adores him ; then she begins to compare her being with that of God , she entertains her self in this thought , and in this regard , and presently acknowledging the exaltation of the divine essence above her own , she accounts her self as if she were not , by reason of the infinite distance she sees betwixt God and her , and in this view she regards her self , rather in a not being , and a nothing then in a being . The soul filling her self with this thought , and possessed with this truth , humbles her self in the knowledge of her nothing , and abases her self as much as she can . For having conceived the greatness of God throughout , she sees that she is a meer nothing . This truth annihilates all creatures , yea the most perfect upon earth , and the Saints in Heaven , forc'd by this principle , humble themselves , and make themselves as nothing , before the supreme and incomprehensible Majesty of God , in respect of whom all creatures together , are not so much as one grain of Sand. The soul in the sight of this truth , must say in her self ; If all creatures are nothing before God , what am I who am the least ? And if I am nothing before God , can I make my self any thing ? If before the Creator , I find not my self , by reason I am so much plung'd into nothing , would I to the prejudice of truth , appear to be something before the Creature ? In the consideration of this truth , the spirit is vanquished , the soul knowes what she is , and is constrained to humble her self . We must passe farther , and enter into the consideration of the totall and absolute dependance wherein the soul is in regard of God , a dependance so great , that she holds onely of God , she subsisteth not , nor moveth but in God , with so much necessity , that the beames subsist not by , nor depend more on the Sun , then the soul doth on her God : O happy dependance , which gives us God , and binds us to God! In considering this truth , the soul finds that she is nothing , and that she hath nothing , either in the order of the essence created , or in the order of grace , for all is in God , and depend on God in such manner , that if God should wholly withdraw himself , she should leave to be that which she is , and should find her self in her nothing . So that if she have any thing , she sees that it is in God , not in her self ; in him saith St. Paul , we live and move , and have our being . Reflecting hereupon , she saith in her heart , If all that I have belong not to me , nor is of me , but of God , and belongs to God , then am I nothing , nor have any thing . Wherefore do I flatter my self , and believe my self to be something , when in truth I am nothing ? why do I glorifie my self , and please my self in that which belongs not to me ? wherefore should I attribute to my self , the honour , contentment and glory , which belongs onely to my Lord ? No no , I will keep in my meanness , I will hide my self in the abysse of my nothing , and if God be merciful unto me , and out of his bounty give me something , I will hold it of him , I will onely keep it for him , and I resolve from this time , and to all eternity , I will live in the dependance that I owe to the regard of my Lord and God. Let us not stay here , but advance forward to the light of truth , and let us cast our eyes upon the need we have of God , and we shall find what we are , and that we are nothing , nor have nothing , as having received all of God , and we possess nothing , either temporall or spirituall , in nature or in grace , but onely that which God reserves ; and if he should be pleased to withdraw his gifts , or cease to preserve them , we should find our selves like Adam , naked and poor , and should return to our nothing . Let us behold our selves then so naked and devested , and let us pause upon this thought , and upon this consideration , and we shall be ashamed to look upon our selves , and we shall be forced , whether we will or not , to humble our selves , but with a humility full of love and confidence , which shall make us lift up our eyes to Heaven , to behold him on whom we so absolutely depend from whose hands we have received all , and must yet every moment receive influence , conduct , grace , and stability , and that so necessarily , that if we happen to separate our selves from him , and if he but stop his assistance and his concourse , leaving us to our selves , we assuredly shall fall , and in an instant lose all , in what state soever we are of Sanctity and grace . O most powerful Truth , to humble us if considered ; a truth that humbles the most holy and just upon earth , and which annihilates the Angels and Seraphims in Heaven , a truth which makes the glorious spirits , Angels and Saints who enjoy God , to acknowledge that they have nothing but of the mercy of God , and that they have no stability but in God ; an acknowledgement so strong , that it were able to pluck them , and unite them to him indissolubly , if otherwise they were not ty'd to him by the state of glory . This is the very state of a soul of Iesus , who knowing the greatness of God , and seeing himself his Creature penetrating those truths by a light springing from the personall union of the word , a light worthy of the glory of the Sonne of God , humbles it self but with a humility that shall be eternall , a humility more profound then that of all the Saints and Angels , a humility which alone is worthy to honour and adore the infinite Essence , and the supreme Majesty of God. So that these truths annihilating all the spirits , and humbling all the Seraphims , nothing but man shuts his eyes against so great a light . Iesus Christ and these Seraphims , humble themselves in the throne of their glory , and men glorifie themselves sitting on the Dunghill of their vices . O hardness and obstinacy of humane spirits ! O the power of the blind ambition of men , who see and confess these truths , who bear the marks of them , who feel the violence of them , yet remain insensible , triumph in their wickedness , and refuse to act by love and vertue , what they shall be constrained to do by Iustice and rigour , for those who exalt themselves shall be humbled , but humbled by the revengefull hand of Almighty God. Let us open our eyes and acknowledge ; let us descend into our selves , and from the bottom of our nothing , cry to God that he would give us that light of truth . Let us adore this truth of Iesus Christ , and let us resign our selves over to his power , and invoke the force and spirit of his humility , that it may consume in us the vanity and ambition of the spirit of Adam that lives in us , and communicate to us so necessary a vertue . The third Disposition . CHAP. X. Of an effectuall desire to be GOD'S . AS the spirit of Faith is great in us , so let us make use thereof , and esteem God according to the same proportion , and enter into this Disposition , absolutely necessary to all souls who go the wayes of grace , and abandon themselves wholly to our Lord. This Disposition is a pure and perfect desire to belong to God at any price whatsoever , and to be his purely without any other regard then of the greatness and soveraign Majesty of God , who deserves to be loved , served and adored , because he is God , and shutting the eye to all considerations , to all hopes and all profit , we must say and bear in heart this truth , I will be Gods for his own sake . This desire will not be so difficult as it appeares , if faith be living in us , and if we bear a true esteem of God. But we must proceed further , this desire must not be in the mouth onely , but in the heart ; to be pure , it must regard nothing but God , to be perfect , it must be infinite without limitation or restriction , as if we should say , I will be Gods in all that he wills , and in sign of the perfection whereinto I desire to enter , I will know nothing of all that he desireth of me , I content my self to be in a bare abandoning of my self to all the thoughts , all the designes , all the Counsels he hath formed of me in the Cabinet of his eternall wisdom , to all the thoughts Iesus Christ had of me on the Altar of his Crosse , sacrificing himself to the glory of his Father , and offering vvith himself the souls of his Elect. I offer my self to him to be all that he vvill , and to leave all the effects of his divine pleasure , be it of Iustice or of love of abandoning or enjoying , of abundance or privation , of fervour or of drought . In brief , I will have no other desire but to be Gods , to be all that he will , that I should be . This is the adorable estate into which the soul of Iesus Christ entred the first instant of the Mystery of the Incarnation , as soon as it was united to the Word , for in the same moment his soul produced an act of obligation of him to be wholly Gods , wholly obedient to his divine decrees in all the wayes which he ordained upon him , and upon his life , in the wayes of humiliation , of sufferings , of privation , cross and death . This is also the estate and first disposition whereinto the soul must enter that seeks God , and will live Christianly ; but she must remain herein with such stability and constancy , that she may render her self immutable , in regard of his disposition : For in whatsoever change she finds her self , she must never quit this disposition ; on the contrary , it is herein that she must establish and settle her self more and more , and all her care must be , to bear it , not in her mouth , nor in her will , but in the bottom of her heart , and centre of her soul. We have said , that this desire to be God's , must be pure , simple , naked , and absolute ; therefore , to forme this desire and make it perfect , we must not receive into our spirit , any reason , any consideration , any interest , but onely say , and say it truly , I will be Gods for Gods sake , according as God will have me , and in such manner as shall please him . This Disposition thus explained , teaches us , that they who seek Christian perfection , and faithfully resign themselves to Iesus Christ , to live in the state that pleaseth him , must not desire to know or understand what God will do with them , nor what he will say to all the motions which they think , or in all that they understand , nor in all the diverse estates spirituall or temporall , wherein they find themselves ; ( that is , neither necessary , nor profitable ) on the contrary , to desire to know and understand all that passeth , and examine whence it comes , and whither it tends ; this were to draw her self out of resignation , and to go out of the purity of this Disposition , it is onely necessary that the soul have a great vigilancy to recive all of God , and to receive it in the manner that God requires of her , and to bear it with the spirit as he will , and to make use of it with the purity that it merits . In this point consists the fidelity of the soul , and the perfection of this estate . To facilitate this , it is good for the soul to present her self often before God , exciting in her self an efficacious desire to do the pure will of God , and to do it in the disposition and manner that he requires , without knowing what he will , and she shall often offer her self to God for this end . Moreover , it is very profitable to offer our selves to God , and to form a generall will to practise all sorts of good , though we have no light nor feeling , contenting our selves with a resignation to God , and taking care to follow him , and to co-operate faithfully with the graces and motions we receive from him . It is a Maxime in Piety , that the soul must not seek any sense , any light , nothing of particular , but keep and conserve it self in a pure estate to be Gods , to do his divine will , and to render her self faithfull to his graces , remembering , that we have nothing to do in this world , but to submit to the will of God , to receive his gifts , and to render them again unto him . The fourth Disposition . CHAP. XI . Of the Purity of the Heart . WE proceed in our designe of drawing the picture of a perfect Christian , which consists in representing the principal vertues wherewith he must be invested , and the dispositions wherein he must be , to become fit to bear God , and to live onely upon the spirit and grace of God , as in the Church he is fed with the body , and drinks the blood of Iesus Christ. Among the true vertus , which we must possess , that which is as the gold , and enamel of all the rest , is purity , a vertue altogether necessary , yet either despised , or little known . If we would see the necessity thereof , let us onely consider what is the end of a Christian , and wherein consists the perfection of the state of Christianity . The perfect Christian must live the life of grace , which is the life of Iesus Christ , he must carry God , he must possess God ; If any man love me , saith Christ , he will keep my words , and my Father will love him , and we will come into him , and make our abode with him ; which we must not onely understand of justifying , and inherent grace , a gift created and given of God , but of the reall true habitation and presence of God in our souls . The soul of the just , saith the Wise man , is the Throne of God ; and the Apostle sayes often , that our souls and bodies are Temples of God : Know ye not that your body is the Temple of the holy Ghost ? Reflecting on this so manifest a truth , we must say , that to receive and possess God in our soul , we must have the purity of God ; and in a word , without flattering our selves with vain hopes , and disguizing or covering the truth , let us consider a little seriously what the place ought to be where the Majesty of a God will dwell for ever ; what ought his dwelling to be of whom David saith , Thou dwelst in the sanctuary , and in the holy of holies ? What ought the heart of a man to be where God hath made himself a seat which he hath chosen and consecrated to be the throne of his love ? We must believe God will require in us a purity worthy of God , seeing he who is purity it self , will dwell eternally in us . This purity that God demands , and whereof he is worthy is so divine , that our strength cannot arrive unto it , he must give it , he must assist our importance ; there is nothing but the fire of his love , the lightning of his light , the force of his grace , and the power of his spirit that can purge , expiate , and consume all in us that is contrary to this purity . In brief , it belongs to God alone to place us in the purity that he requires of us : This shews how much those souls are deceived , who think to possess God , and be well with him , yet are more remote from him then heaven is from earth . We need not but to behold and judge by the effects , what its cause is . Now , as this purity is altogether necessary to possess God , so it is our part to desire and to demand it of him , and our principall care must be to purify our heart , to make it to bear God , we must offer it to him , that we may bring to our selves the effect of this saying of God to his Spouse , and to all others ; My son , give me thy heart , we must give and resigne it to him alone , it is his desire , it is our duty , and our happiness , if he will vouchsafe to accept it , it will be his when he pleaseth to make it such as he requires it . This is not all , we must co-operate herein , and labour with care and vigilancy , that we may employ our selves herein with courage , and labour with profit ; let us therefore see wherein this purity consists . The purity of the heart may be understood two wayes ; one , that we must purifie our heart from all sorts of sins , and voluntary imperfections . God enters not into a malicious soul , nor inhabits in a body enslav'd to sin ; we mean , not only gross sins , but ordinary failings , even all faults , be they never so little : For , God being purity it self , cannot inhabit in a heart , if he find not , or put not therein this purity ; and being infinitely good , he infinitly hates evil , whatsoever it be , and though the least faults drive not God out of our souls , yet they make a division and unsettle the soul from God , they make great spoil in the heart , they undermine it , they brand it , they indispose it ; and being so , it is disagreeable to God , and becomes the object of his Iustice. The soul that knowes how to esteem of God , and bears any impression of his purity , will think more then I say , and never consent to the least imperfection , all is insupportable to her that she knows to be disacceptable to God , she hath no consideration of estate , honour , her own good ; or of men , where she sees there is any thing capable to offend the eyes and heart of her God ; all her care is to detest and extirpate , not onely the least faults , but to quit , renounce and separate her self from whatsoever she knowes to be displeasing to God. It is the chief advice of St. Augustine ; Before any work , saith he , be sure to purify the heart , and take from it all that you observe displeasing to God. When he would have us take from our hearts all that is displeasing to God , he discovers a great secret ; he would have us go out of our selves , and take out of us all that is of Adam ; he would have us annihilate our inclinations , because whatsoever is of Adam , is impure , and opposite to Iesus Christ , and ever contrary to him ; whence we conclude , that he who would possess Iesus , must do all he can possible , to dispossess himself of , and to drive away Adam , this spirit of Adam , and his inclinations can no more subsist in the soul with the spirit of God , then the Idol Dagon could stand before the Ark of the Covenant . All that is in us , and is not of God is impure and unworthy of God , and all that is out of God , can produce no good , nor any thing worthy of God ; these are great truths , such as might transport our spirits , yet let us not be astonish'd at this Proposition as too high and impossible , and we shall see that therein is nothing too much , but rather far less then so worthy a subject merits , if we consider how pure that soul must be that would please God , be in God , and possess God , and what purity it must have to be one with God , for thereon the life of a Christian happily terminates . O great God , how many deceive themselves ! O God of adorable purity , how few are fit to possess Thee ! By the light of these truths we may discover the abuse and deceits in christian devotion . Some think that they hold God by the hand already , and believe themselves well advanced in perfection , in that they communicate , in that they fast and pray every day , and a thousand such like things , wherein they exercise themselves , they have the taste and sense of devotion , they speak well of God , and if you will believe them , they say they are ravished in God. But consider them well , you shall find they live wholly according to their own inclinations , they mind onely their own Interest , they care onely to satisfie themselves , in a word , they are but themselves , and full of self-love , you shall know these Trees by their fruits , and the end will let you see , that do but touch these Mountains , and nothing will come out but smoke . God dwells not with Baal ; let us not go two wayes , the soul who will possess God , who is purity , must be pure , must purge and take from it self , all that displeases God , for flesh and blood possess not God. There is another deceit whereto we must take heed , which is of those that believe they do much , and think that God is endebted to them , when their Conscience troubles them not with any deadly sin , that is , when they themselves say they avoid them all for that , according to the truth of this proposition simply taken , it is certain , he who dies without mortall sin , shall be a Saint . But laying aside many things that may be said against this abuse , I will onely make it appeare , that they support themselves upon a Reed , for I advise all those souls that speak so , to acquaint themselves with their own state , because that to know the state of our Consciences and our faults as they are , we must know what they are before God , and by the light of God. We cannot have this knowledge , but in as much as we are filled with the light of truth , and as we esteem God and his greatness : But if we did esteem God , and acknowledge his greatness , and if we did live in the light of the truth , we would never speak thus . On the contrary , we should not onely shun mortall sin , but even the least faults , for knowing God , and esteeming his greatness , we love him , loving him , we fear to do any thing that may displease him , be it never so triviall , and they therefore who onely regard and fear the grossest sins , and care not for the rest , assuredly , neither know nor esteem God. They know him not , for they cannot know the state of their Consciences , and consequently , they deceive themselves when they ground their assurance on a pretence that they are not troubled with mortall sins , and that so much the more in that they care not for all the rest , believing they are well assur'd of their salvation . Alass , who is he that can be assured he is worthy of love or hate ? what presumption is it in men of this age , to assure themselves amidst so many dangers ? Saint Paul , the mirrour of Sanctity said of himself , I know nothing by my self , yet I am not hereby justified ; and elsewhere he sayes , that he runs and labours alwayes , because he is not arrived to that perfection God requires of him . We must say the same in what state soever we are . Whence I conclude , that to live in the purity that God requires of a Christian , he must not onely shun all sin , but further have a generall care and particular vigilance to do nothing , which may displease God , whatsoever it be , and must neglect nothing conducing thereto ; and herein consisteth purity in the first sense . Purity taken in the second manner , implies no other thing then a pure regard of man to God , be it for the soul or for the body . This purity is greatly important , and altogether necessary to those who would live as perfect Christians , by this purity , the soul regards onely God , she doth nothing but in the sight of God , she seeks nothing but his Will , if she love , it is onely God , if she affect any thing else , it is onely for God , and according to God , in every thing she seeks his glory and satisfaction , all creatures are before her , as if they were not ; in this consists the essence of this vertue . Perhaps we shall make it better known by proposing the wayes and meanes , whereby we may arrive to the acquisition of so divine a vertue . The first I place in purity and simplicity of intention , when the soul in all that she does , annihilates all her intentions , her desires , her motions , her thoughts , and admits none but the pure desire of complying with God. I call this intention simple , because it must be clear and naked , without consulting Reason in any thing . This intention is simple , because it is one wholly , and alwayes equall in all things , it regards God onely , and him continually ; in brief , this intention and regard is simple , because it onely rests upon God ; the soul that seeks this vertue , seeks onely God. O how desirable is this vertue ! how happy is this manner of life ! This is that which unites the soul to God , that which pleaseth God , and is fit to bear God. The second meanes to arrive at the possession of this vertue is , by denying our selves , when we renounce our selves , and admit no resentment that beares impurity and respect to our selves or the creature , as the esteem of our own merit , of our capacity , of our vocation , the content of a Neighbour , the profit of Friends , the acquisition of Vertue and such other things that cause us to stray from God. We must annihilate all these resentments and thoughts to persist in the unity and bare simplicity of the pure regard of God ; the pleasure of God , his glory and his content is a thing more important , and infinitely of more worth then can be imagin'd , yea , then the salvation of all men . The soul therefore that seeks God and perfection ( for that is all one ) must carefully take heed to this manner of purity , for to regard any thing but God , and to love out of God , is to love unworthily , and to love any other thing with God whatsoever it be , to think thereon , to seek it , and to care for it , is to make too little account of God , it is to esteem his love too meanly . Men addicted to this World , will passe over this lightly , and perhaps with contempt , but I wish all that heartily seek God , and are in the number of those whom God holds in his hand , and regards to all eternity with a regard of love and good will , that they think of what worth this eternall regard of God is , who regards us without ceasing , that they consider what God deserves , and demand of God that which he pleases for this regard of his love ; I am confident that these thoughts would lead them to true piety . The third meanes to attain this Vertue , is vigilancy , whereby we take heed to that which God does in us , to correspond faithfully with the designes he hath to purifie us , for by this vertue he is infused , and God by his operations incessantly purifies us . It is the duty of the soul , to watch the occasions that God giveth her , I say to watch , for the love of our selves is very cunning to separate us from God , and to apply us to our senses , under pretence of vertue and necessity . The devout soul must seriously take heed , least she destroy in her self the works of God. This is the design of Satan , they are his ordinary subtleties that deceive the most fervent , by this meanes , destroying in them all that God intended . It requires a very quick sight to perceive these snares , and a great vigilancy to correspond with the work of God , and to act with the purity of God , for to this point it must arrive . To this end will contribute much the second means we have proposed , which makes us renounce our selves , and annihilate in us all regard to the Creatures , that God alone may be the object , the hope , the confidence , and the whole of our soul. The brightness and beauty of this vertue , will hurt their eyes , who too much love themselves , for they must quit all to possess it , they must have neither heart nor eyes for themselves or the creatures , and this they cannot digest , who esteem themselves perfect enough , and think they hold God inchain'd by the chains of their devotions , which they love even to idolatry , despising and neglecting this vertue which gives us God , out of an opinion that they already possess him . The sloathful will not regard it , because it exacts two much care and vigilance , it is for them who love God , or who seriously desire to love him , to esteem this vertue , and to seek it fervently ; for where love is , there the eyes are , and we desire not to please but where we love . Let us love , and we shall find nothing difficult . Is it not an intolerable blindness , to see so many refusalls as we make to so great a happiness , and to make difficulties , when God will love our souls , when he will replenish them with himself . He will provide for them , he will conduct them , therefore he will separate them from themselves and the Creatures , that the heart may be pure , and fit to receive him who is purity it self ? O soul ! saith Saint Cyprian , If thou suffice God , let God suffice thee , if God love thee , love thou him , if he regard thee , do thou regard him . The fifth Disposition . CHAP. XII . Of Self-deniall , and the necessity thereof . IT is impossible to be perfect , if we be not God's ; we cannot be God's unless he possess us and replenish us with his spirit . To attain this happiness , we must necessarily go out of our selves , and into a true denial of our selves ; for as much as we are emptied of our selves and the creature , so much shall we be filled of God , from whence this maxime so remarkable in Christian piety , Abnegation , and annihilation leads us to the fulness of God. This vertue is almost unknown to the world , and which is to be lamented , even those that make it their business to follow Piety , regard it not , and yet there is no vertue more indispensable , or more necessary . Self-deniall is the first Disposition whereto the creature must put himself before the Majesty of his Creator , it is an estate which the soul must be in , if it will turn to God. In brief , it is the centre of Christianity ; for it is founded upon a true and pure annihilation . We know the creatures before the Majesty of God , are but as a grain of sand ; The Vniverse is but as a drop of morning dew ; and according to the saying of a Christian Philosopher , The whole earth is but as a point of a point ; None but God can say , I am that I am . All creatures ought to annihilate themselves at his word , and to account themselves before this infinite being , as if they were not . The first use hereof was made by the Angels , when in the revolt that was in heaven , Saint Michael the Archangel , and all good Angels , according to their duties , re-doubled this Protestation of annihilation , Who is like unto God ? words that made the Angels go out of themselves , and annihilate themselves before the Majesty of God ; words shewing that self-deniall and annihilation is the first duty the Angels rendred to God. It is likewise the first thing that man ought to do , and the first use of his soul is to annihilate her self before the Majesty of God , and to protest he will go out of his being , and renounce himself , to be what God will have him . The Reverence and Religion which men have professed , shew this annihilation of the creature before God ; for from the beginning of the World by an instinct inspired from heaven , Altars have been erected , Sacrifices and Holocausts offered , wherein the being of the thing sacrificed is annihilated as in protestation made by the creature , that its being is dependant on God , and that he ought to annihilate himself at sight of the incomprehensible and adorable Majesty of his Creator . What difficulty can there be in a thing so evident ? Can there be any creature or spirit so ambitious , as to advance it self before God , and esteem it self something before his infinite being ? If then before God , man may not esteem himself any thing without losing himself with Lucifer , he must necessarily annihilate himself , his condition constrains him thereunto whether he will or not . Herein appears the truth of what we said , that Abnegation is a disposition which no creature , no man , neither can , or must eternally go out of : Self-deniall is the first estate wherein the soul that would turn to God , and receive the grace of Iustification , must be , the reason is manifest . Man by sin is turned and separated from God , to turn , unite , and apply himself to the creature ; To go out of Sin , and turn himself to God , he must necessarily go out of himself , renounce himself , and all creatures , and must separate and dis-unite himself from himself , if he will be united to God , and be perfectly converted . This is to be done by self-deniall , whereby the soul renounceth the creature , and annihilateth in her self all that she is . In a word , she goes out of her self , to return unto God , which she does , assisted by grace , which draws her back , and separates her from what diverts her from God. Let us consider this first truth , by the principle and light of faith ; Since the fall of Adam we are not sanctified , but by , and in Iesus Christ , we cannot be sanctfied as children of Adam , but as members of Iesus Christ , and as the new creature in Iesus Christ. This Principle of faith granted , it follows , that if we will take part with grace and holiness , and be sanctified in Iesus Christ , we must necessarily renounce our selves , and cease to be to our selves , that we may be to Iesus Christ , which cannot be but by self-deniall . This was the state of Saint Paul at his conversion , and the sense of his words , when he sayes , I live , yet not I , but Christ liveth in me . Thus we must understand these words of the Son of God , directed to all Christians : If any man will come after me , let him deny himself ; wherein appears how necessary this vertue is to all souls that would follow Iesus Christ , and turn to God. Thirdly , self-deniall is the centre of Christianity ; Let us consider it from it's birth , and we shall find , the Son of God founded his Church , accomplished our Redemption , and will save the World by the wayes of annihilation . The whole life of Iesus Christ , the Mysteries of the Incarnation and the Crosse , the preaching of the Apostles , the propagation of the Faith , and the Conquest of the World , have been onely effected by the debasement of the Word into our humanity , by annihilating of Iesus Christ in all his works , and by the grace of Christianity , which brings nothing but debasement , as shall be said elsewhere . Whence it comes , that all Christians who would participate of this grace , who subsist in the bosom of the Church , and desire to live in the spirit of Christianity , must resolve to enter into this way of abnegation , and annihilation , in regard that all the life , and all the grace they can hope is in the life and grace flowing from Iesus Christ , of whose fulness we have all received . If this life and grace flow from Iesus Christ , it must be consonant to his life , it must bear his qualities and properties , as the River hath no water but that of the source , leaving the tast and qualities thereof . So all our graces being of Iesus , as their Fountain and Principle , they must necessarily be all conformable , and like to him . Now no man can be ignorant , that all the graces of the Son of God , are in lowness and annihilation . The Mystery of the Incarnation of the Word , the foundation and first principle of christian grace , was operated in , stiled by Saint Paul , The making himself of no Reputation ( exinanition : ) The Word of God is in the silence of infancy , his strength in feebleness , the Throne of his greatness supported on lowness . In brief , what greater annihilation then that of the Crosse ? All the life of Christ , and by consequence , all his graces are in annihilation , thence we derive all those graces whereby we are assisted and sanctified . What then may this operate in us ? what can it require of us , but that which it self is in its source and principle , annihilation , devesting and abnegation . In a word , it can operate nothing else , for he that hath grace and its effects , must be in abnegation and annihilation . All the works of God in the soul , are by annihilation little or much , according to the measure of grace and faith in the soul that receives it . Let us ascend to the source of this Truth . Consider , that as God hath created so many and so different creatures , for the beauty of the materiall World , so in the order of grace , he hath made different wayes to come to him , one grace for Angels , another for man , another for his Sonne , who by the Mystery of the Incarnation , became capable of grace , but of a grace proportion'd to the order and state of his incarnation ; that of the Angels is not for us , that of men was lost in Adam , there resteth no other for us then that of Iesus Christ , whereby he repaires and sanctifies us . Now as this grace is superiour and neerer to God , because made for Iesus Christ , God and man , not for men , it followes , that they who will participate of it , must be elevated above their first capacity , and be united to Iesus Christ , to be by him united to God. Thus the grace that sanctifies us is by a holy Iesus , worthy and proportioned to the greatness of Iesus , infinitely elevated above our being and capacity . If then we would participate of this grace , we must necessarily be elevated to an union with Iesus , forced above our own capacities , to be made capable to receive and bear this grace . If I would arrive to this union and capacity , I must go out of my self to be united to Iesus Christ , I must die to my self to live in Iesus . This is the work of self-denyall and annihilation , this is the effect of grace , for one is not without the other , no more then the effect can be without the cause . This is the point St. Paul speaks of , when he calls christians , Sacrifices , to shew that the state of christianity , brings death and self-deniall , and that the christian must be continually before God , as a living Sacrifice holy and acceptable to him . So he speaks all along ; ye are dead , and your life is hid with Christ in God ; and elsewhere , that christians are dead and buried with Iesus Christ , living in him and with him , we are buried with him by Baptisme , in whom also we are raised up again . In brief , this Oracle of Truth , every where shewes , that the spirit of christianity is a spirit of death , of self-denyall and annihilation . Whence we must conclude , that he who would live according to christian grace , and acquit himself of the Protestations and promises he made in Baptisme , must be in self-denyal and annihilation . CHAP. XIII . What Abnegation is , and the meanes to attain it . THE precedent Discourse , shewes the necessity of abnegation , if we will be perfect , that it is the Centre of christianity , it followes , that he who would embrace true vertue and solid piety , and participate of christian grace , must first exercise himself in this vertue , and practise it , without so much busying himself in other exercises lesse profitable . It is hard to teach , and to perswade many souls to this vertue , who , as the Apostle says , traffique with piety , and seek only themselves in all they do , but more hard to convince those that are drown'd in worldly affairs , or buried in their own lusts , and perhaps , what is said of this vertue , though little in comparison of that which God merits , and requires of us , appears too high and speculative to those who already seem to boast of perfection , and believe the way of heaven more easie then it is . To all this , nothing can be better opposed , then the command of Iesus Christ ; Be you perfect , as your Father is perfect : Now , if your perfection take it's aim so high , 't is not so mean and common as some think it ; On the other side , if we find this annihilation new , and think it too difficult , let us consider the words of the Son of God pronounced with much energie and efficacie ; Verily I say unto you , except you be converted , and become as little children , ye shall not enter into the Kingdom of heaven . What more cleer and greater annihilation can God require , then to command the greatest and mightiest , to become as children ? St. Paul wishes those that think themselves wise , to become fools ; For , the wisdom of this world is foolishness with God. He that believes , must captivate his judgement , and according to the common saying , annihilate his reason , whereby we acknowledged that annihilation and self-deniall is a vertue recommended and necessary to all Christians , to all that will be saved , not an indifferent annihilation , but proportioned to the grace and glory that a man would possess . This supposed , let us examine what it is , and the means to attain it . The first is an efficacious desire of this vertue ; we must desire it , and look upon it as necessary for him that would be in grace , proper and convenient for a Christian. We must often excite this desire in our heart , and form in our soul an alienation and displeasure of too great a love born to our selves , and of that adherence and fastning which we have for the creature . And for as much as one of the greatest hindrances to vertue , is to think tacitely or actually that we have vertue , we must believe that we are at a great distance from the purity and perfection God demands of us , and are filled with our selves , the affection of the creature , and voyd of God. Hence we proceed and raise in our selves a continuall hunger after God , a desire and a firm purpose to approach unto him , to love him , to please him , and to separate our selves from our selves , and from all creatures . We must think upon these words , Thou sayest , I am rich , and encreased with goods , and have need of nothing , and knowest not thou art wretched and miserable and poor , and blind , and naked . In fine , as all Evangelick perfection practised and preached by Iesus Christ , consisteth in two points , in love of God only , and in hate of our selves ; we must study to establish and advance our selves in these two Principles , we must vigilantly seek God , in all occurrences , in all things , at all times , and annihilate our selves upon all occasions and objects presented to us . The second Practise must be actuall abnegation , we must study to annihilate and go out of our selves . This may be done two wayes ; One , when we seek occasions to practise self-deniall , or choose some exercise upon this subject . This is for those who have courage and a great desire to be God's , and to live good Christians : But many belive not that they ought to renounce , and have not sufficient courage to seek occasions to annihilate themselves . There is another manner whereby they may profit by this exercise , which is to receive with a spirit of self-deniall whatever happens to them , and to entertain it as from the hands of God , without which nothing can happen unto us , and to whom all the powers of the earth are subject : Here the soul must have a care to be faithfull to God when any occasions occurre to practise the interiour or exteriour self-deniall , to make good use of it , as God shall give him power , and according to the objects God shall cause them to be presented to him . It is a Lesson that all Christians ought to learn , that we are obliged , and it must be our continuall endeavour to destroy in us the old man , even in the least things , if we will have the new Adam , Iesus Christ to live in us . If it be demanded what self-deniall is , since it concerns us so much to practise it ; I answer , to practise self-deniall , is to go out of our selves , and to sever our selves from the creature , to employ our heart , and make our selves fit to bear God , for our heart is God's , and he created it by his power , he consecrated it by his grace to dwell there , and be there as a Father in his family ; the Sun in the heavens , a King in his kingdom ; Sin drives him from thence , the love of our selves and the creature holds the place of God , and hath the boldness and rashness to seat it self in the Throne of God. This love of our selves and of the creature , reignes tyrannically in us , usurps the right of divinity , does all there that God ought to do . The duty of a Christian is to establish God in his Throne , to re-place him in his heart , and to let him raign in his soul. To do this we must necessarily drive away this love of our selves , and extirpate our affection to the creature . This is the office of self-denyall , which annihilates us , and makes us go out of our selves , and clear our heart to replace therein the fulness of God. To practise self-denyall , and for a man to go out of himself , is to have no other desire then purely to please God , to have no other will then his , to have nothing but God before his eyes , and to quit all considerations of the World , onely to seek the glory of God. To go out of our selves is to lose the care of our selves , either of the soul or body , to commit our selves wholly to the will of God , to abandon our selves wholly to his conduct , and the order he hath established from all eternity over our life . It is to think no more of that which concerns us , and to desire no more that any love us , or esteem us , no more to seek our own interests or satisfaction , but onely the pure will of God. So to live , is to go out of , and to annihilate our selves ; for the soul by these practises , renounces and annihilates in her self all affections , all respects , all care of the Creature , all that is not God or of God , and so renders her self capable to possess God. To attain this practise of this vertue , besides the meanes already supposed , a third may be added , which is , when God himself operates in the soul the annihilation he would have there , and there are two ordinary wayes that he makes use of herein , one by christian and justifying grace , which cannot be in the soul , till he drive thence , and annihilates what is contrary to him , and as far as it reigns herein , and possesses the heart it proportionably annihilates in us this love of our selves , and of the Creature so truly , that we may say , there is as much of the one , as there is little of the other , for grace and the love of our selves cannot reign together , one drives away the other . Besides grace , God makes use of divers favours and communications secret and interiour , as lights , motions and other divine and loving operations , whereby he infallibly operates self-denyall and annihilation in us . It is a true principle , that God never operates any effects which bring not purity , self-denyall , and annihilation into the soule ; where these effects meet not , it is a certain mark that it is not the work of God , for God who is purity , cannot operate but purely , he is alwayes like himself . If there be an operation of God , there is purity , and consequently annihilation , for purity annihilates impurity . If in the operation which the soul bears , there is not the effect of purity and annihilation , 't is not an operation of God , or an effect of grace , but an effect of proper or naturall love , or else of the Devill , who can transform himself into an Angel of light , but he cannot give the soul the effects of light , which is to be observed thereby , to know how to discern naturall operations from those of grace . This truth will appear most clear , if we consider the designs of God in his divine and loving communications . We know that God doth not communicate himself , nor work in our souls , but to prepare and render them worthy and capable to receive him ; being therein received , he will possess and fill them with his fulness . How can all this be done in the soul , if God at first by his operations doth not purifie the soul , and separate it from all things ? without doubt , if God operate , you shall see all these effects , and therefore the soul that will be perfect , must narrowly look into all this , and have an extraordinary vigilancy to become faithfull and attentive to the operations of God in her , on one side to correspond thereto , and to labour after the manner God inspires her with , on the other to annihilate her self , not the works of God , for if we oppose not our selves to grace and the effects thereof , if we do not annihilate the works of God in us , God will certainly work great things in us . But alas ! the wayes whereby we make use of devotion in this age , are more capable to drive God away , then to invite him into our hearts . I shall describe them unto you . The soul blinded with naturall love to her self , desires to be brought up in the gifts of God , she would enjoy him , and would love what seems good and profitable to her ; she fills her self with divers desires , she tyes her self thereto , and will continually act and attain , she puts her self into all employments and motions , she seeks them , she pleases her self with a satisfaction that her own love takes in things most holy , and in the very operation of God , she seeks her self therein , she elevates her self thereto . In this manner , she opposes her self to the spirit of Iesus Christ , and annihilateth the work of God , who would onely live in her , onely occupate her spirit , onely possess her , desiring by the power of his love to annihate in her all that is of her . Iesus Christ would take away , and this soul will add to , God would dispossess and spoyl , and she would acquire and possess . Thus she hinders and destroyes the workes of God , driving God out of her , and out of her spirit , to cause her own love to raign there , her own satisfaction and will , a vanity ordinary to such souls as are wholly consumed in the spirit of Adam . They therefore who tend to perfection , must go with all purity and simplicity , they must seek nothing but God , and to please God , but above all , they must be very circumspect and attentive to his inward operations , having a great care and fidelity to leave the spirit to act by the grace of God in them . As all this is very secret and interiour , and often is in the very centre of the soul , so must we take heed thereto , and besides the vigilance necessary , it is good from time to time , to practise these ensuing acts . First , to give our selves to Iesus Christ , to live in him , and to bear the spirit and effects of this self-denyall , after the manner that pleaseth him . Secondly , to renounce our selves , our secret vanity , and all that is in us opposite to grace , and to the operations of God. Thirdly , to be attentive to the motions and operations of God in us , especially when he acts by self-denyall and privation , as well interiour as exteriour , to co-operate therewith , either by action if it be necessary , or by consent of the soul giving her self to God , to receive what God shall operate in her , when the soul shall feel divers motions , or meet several occasions to practise vertue , she shall alwayes choose those where there shall be privation and self-denyall , as the most assured way , and the most acceptable to God , most for the honour of Iesus Christ , and most conformable to his humane life . Fourthly , she shall pray to Iesus Christ , to vouchsafe to operate and put into her all that he wills , and to annihilate in her all that he requireth , to prevent in her by his light and love , the time of death and judgement , whereto he must annihilate the thoughts and judgements of men . The abridgement of the third Part. CHAP. XIV . Treating of the dependance of the Soul upon God. IT is easie to see , that amongst Christians , even those who think they have vertue enough to fave them , many deceive , and altogether lose themselves , taking the shadow of vertue for the substance , apparence for truth , like the Dog in the Fable , who let go the good morsell he had hold of , to catch a shadow , these neglect the solid vertues and principall foundations of piety to insist on certain exteriour actions , which have no substance but in the air of imagination ; they exercise themselves in morall vertues , and despise the Christian ; they compose the exteriour , and form their demeanour , and neglect the interiour ; they fear to displease men , and endeavour to satisfie their kindred and friends , but care no more to please God , then they fear to displease him ; they would seem good , but care not to be so . In a word , in all things they choose the most beautifull and best , and will have nothing but what is good ; but for their souls , that which is least best contents them ; they seek but that which is necessary , what gives them greatest liberty and satisfaction , they embrace with all their heart . God , who is truth , is not satisfied with these feignings , and wills , that we serve him in spirit and truth , he detests a lye , and curses those that serve him with the mouth onely ; if he love , he will be beloved ; and as his love is most pure and perfect , he will have ours to be such also . Whence it is easie to comprehend , that to be a perfect Christian and friend to God , requires great qualities . He must have a golden key that will enter into the Kings chamber ; he that will come to a royall feast , must be clothed with a wedding garment , lest he be bound hand and foot , and cast into prison and utter darkness . To be a perfect Christian , is not so slight a business as some think it , it belongs to God only to make a man just , it is the work of his hand , and greater then the creation of the world , at least in this , God shews himself more powerfull in his love , and more admirable in his mercies . Therefore , when we speak of a good and perfect Christian , we speak of Gods handy-work , of a man worthy to be a Saint , for to be saved , and to be Saint , is one and the same thing . Now , what ought the soul of a Saint to be , who must one day see God , live with God , ( saith St. Bernard in his Meditations ) and be eternally in unity with God ; what must the perfection of a soul be , that shall become worthy so infinite and incomprehensible a happiness , whereto all aspire that would be saved ? I leave it to their thoughts , who know how to esteem of the works of God , and make account of the greatness of Paradise , and shall onely tell those languishing and easie spirits , with Saint Paul , Be not deceived , God is not mocked ; for whatsoever a man soweth , that shall he reap also ; for he that soweth to the flesh , shall of the flesh reap corruption ; but he that soweth to the spirit , shall of the spirit reap life everlasting . Whereupon we must reflect , that Christians , who are to reap the incorruption of the life everlasting , if they will arrive to their hope , must sow in the spirit , as the Apostle sayes , and do actions worthy so great a recompence . This is the way that this third part sheweth , where are deduced and advanced those dispositions and vertues which lead us to this estate , and to make us perfect . Indeed many other vertues might be proposed , but these contain all , and infallibly guide to the estate God requires of us . Faith makes us know and esteem of God , it shews us the way to God , and leads us to the knowledge of our selves ; this knowledge draws us to humility , that humbles us and disposes us to receive God ; the good desire , if it be efficacious , draws us to God ; purity makes us worthy of God ; and self-deniall brings to the fulness of God. He that hath God , hath all , he is perfect , and he that hath not God , is nothing , and hath nothing . Do what he can , though he should do miracles , ( as Iudas probably did ) he can do nothing that is perfect , no work worthy of heaven , for it is God onely that works in us the works of grace , and who is the principle of our merits ( which must be well noted ) therefore he that will be saved , and become a perfect Christian must aim only at this point . All that we have proposed serve hereunto . The first thing demanded , is to endeavour to have a good foundation , and a sincere uncorrupted interiour , to conduct us according to the principles of Faith , and the maximes of Christianity , to regard God in all things , to please him , or at least , not to displease him , with particular care to annihilate the spirit of Adam , and the spirit of the world , for they are enemies to God , they can no more dwell together , then Iacob and Esau. After all these dispositions , the soul must depend upon God , and be wholly left to his operations and conduct , and be very vigilant to shew her self faithfull to correspond with the graces and operations of God , and not to withdraw her self from his conduct , and the order he would take with her . This last point is of great consequence , and deserves to be a little more insisted upon ; for it is the last touch we shall give to the Image of a perfect Christian. We must observe , that in the order of grace , it is not as in the order of Nature . In nature , that which is most dependant on it's cause is the most imperfect , as the sound and voice which is so dependant on its cause , that it ceases to be when it ceases to be produced : In nature , that is esteemed most perfect which hath the least dependance . It is otherwise in the state of grace , that is most perfect which is neerest and the most dependant on its cause and principle God ; so that he that tends to perfection , must be in a great dependance on God , and not act but in this disposition , and by a generall resignation of himself to God : To put and establish himself in this estate , he must have a pure regard of God , that is , he must hold all of God , and have no other object but God in his thoughts or actions . When he perceives any care , desire , motion , &c. arising in him , which he believes not to be of God , he must annihilate and renounce it , protesting to will nothing but him and the accomplishment of his divine will. A soul that would live in resignation , and in a true dependance on God , must live in the unity of the object , that is , having regard only to God , herein consists the true dependance whereof we speak , she must not go out of this disposition , to regard what she doth , or what she shall do , not so much as what may happen to her upon any manner of occasion ; she shall have all care possibly , that she enter not into these thoughts , contradictions and afflictions wherein she is , or which may happen to her , but she must receive all from the hand of God with gentleness and patience , regarding him as the Authour of all things , and submiting her self in all and by all to his most amiable will , saying with a fervent spirit , What have I in heaven , or what have I desired in the earth besides thee , my Iesus . It is not sufficient for her to be in this interiour disposition , nor that in prayer , or her good desire she remain in this nakedness , but she must also walk in the spirit of simplicity by an exteriour conduct , abandoning and remitting her actions and affairs . and all manner of success to the good pleasure of God , with a perfect confidence in the love and divine providence of Iesus , not seeking in any thing either satisfaction or profit , much less cansolation , but desiring purely to please God , and to be wholly to him , according as he hath ordained her . To make this disposition more perfect , she must not onely submit her actions to the pure will of God , but also all her secret and smallest motions , as well of nature as of grace , that so she may be wholly resigned to God , and in a bare and simple dependance . It is not necessary that she regard her progress and advantage , nor that she desire to be perfect , but onely that by esteem , respect and confiding in the love of Iesus , she abandon her self entirely and purely to the care and prudence that he hath for her . To conclude , as the soul most purely walks in the wayes wherein God will lead her , so must she also endeavovr to follow the light of Faith , and maximes of Iesus Christ , which shall serve her as a guide ; thus shall her heart become pure and neat , having no other intention , nor other hope , but to be to God , and to please God , caring for nothing else ; she shall fill her spirit with a great esteem of God , and respect to his greatness and the infinite power of the divinity , and sense of her own meanness , and in the spirit of humility abandon her self to Iesus Christ , to be wholly to him , and to live altogether in a dependance on his holy will and divine Ordinances . The soul living in these dispositions , it will be easie to avoyd all sorts of disquiets ; she shall remain in a holy indifferency ; she shall not trouble her self with her ordinary imperfections , neither take care to change or not to change , to converse , hold , or be conducted by this or that . She shall be so little sensible of parents , her friends , her desires ; yea , the supernaturall graces , and all things , that her onely regard being to God on whom she depends , and to whom she is wholly abandoned , her only solace , end and contentment , shall be to please him , and to leave her self to the perfect and pure submission of her will to the conduct of God , and his divine wisdome . For want of this disposition , there are many , ( alas too many ) who live in disquiet , perplexity and agitations of spirit . The want of this vertue , causing so many complaints and repinings , so many inward and outward difficulties ( among souls who follow devotion ) so many cares , doubts , desires , and propositions ; which proceed not from the perfection that we possess , nor from solid vertue , whereof we have not one grain , but from self-love , from adhering to our own wills , from wamt of mortification , and most commonly from secret vanity . We fall not into these evils , but because we have not sought God purely , but our selves , and our own satisfactions ; and for not endeavouring the possession of solid and Christian vertues . The remedy of all this , you shall find in the Image of a perfect Christian , which I here present to your view : Consider the vertues which imbellish him ; labour to attain them ; see the dispositions wherein he is , how pure and solid they are , endeavour to enter into them , and concern your self therein , and I am confident , that you shall find a stable peace , you shall put a Paradise into your heart , you shall find in all that hath been said , the foundation of this pourtraict , and the interiour of a perfect Christian. THE FOURTH PART . Sheweth how we must guide our selves in all occurrences , and in all estates of humane life . CHAP. I. Of the care a Christian ought to have to perfect his exteriour . TO draw the last lines of our perfect Christian , we must present likewise his outward appearance , for therein also consisteth his perfection . The interiour and the exteriour are two estates so conjoyned , and dependant one upon another , that the perfection of a man cannot be intire , if those two estates are not in all things conformable . One is the image of the other , and as the ancient divine Philosopher said , Beauty is a flash of goodness , as all flowers and leaves take their beauty from the root , so all that is outwardly fair in man , is but a beam of his inward goodness , the fruits and leaves of his perfect and vertuous actions , are but the effects of the root of inward perfection . Inward perfection begets the outward , one cannot be without the other . Good if it be perfect , must be such in all parts , if one fail , this defect takes away its vertue , and makes it vicious . Man is a whole composed of parts , neither all soul nor all body , but consisting of both . To be good , he must be perfect in both , in the soul the interiour , in the body the exteriour , in the actions of the one , as the faculties of the other . St. Ambrose speaking of the Mother of God , the pattern of vertue , saith , that her exteriour Beauty , her demeanour , and the actions of her life , were images of the vertues and incomparable perfections of her soul ; and although Iesus Christ by the Mystery of the Incarnation , meant to hide the greatness of his Divinity , in the lowness of our nature , and hid himself thirty years in an obscure life , yet it alwayes appeared from time to time , nor could he avoid it , but that his face , his body and actions , discover'd what he was . Nor indeed could it be otherwise , for the exteriour can have no good but what it borrows of the interiour as of its root , and the interiour cannot be perfect , but the exteriour will bear and manifest the effects thereof . Vertue if it be true , hath a lustre like the Emerald which sparkles in the obscurest night , it can no more be hid , then fire can be retain'd in the bosom of the Earth , which will force a way to its centre ; or the light of the Sun be clouded by any shade so thick , but its beams will break through . So likewise is it impossible for a man to have a good vertuous interiour , and the splendor of his vertues not appear to the eyes of men , through the most secret of his actions . This is the intention of God , and a sign that the vertue we have is heavenly , for it tends alwayes to its centre . And as the needle touched by the Loadstone , is in perpetuall motion , till it hath found her North : So the soul touched by the vertue of Heaven , is alwayes in action , seeking every where till she have found her God. Men light not a Candle to put it under a Bushel , God gives not vertue to smother it ; he will glorifie himself in his Elect. If our vertue be of God , it will manifest the effects thereof , causing it self to be honour'd and acknowledg'd . For this reason , they who have any sense of Heaven , who love the truth , and walk sincerely , never approve those who dissemble in the World , and appear evill or lesse good , not regarding the exteriour , so they have a good intention , let the rest go as it will. ( It is sufficient ( they say ) that God knowes them , ) they alwayes condemn those who out of reasons of state , or private considerations outwardly appear either evil or indifferent , hide themselves when they pray , dare not communicate in publick , or do any act of vertue , in view of their Neighbours . We must not indeed endeavour to be seen , much lesse to be esteemed , or affect the sight of men , but on the other side , we must not fear them . We are oblig'd to have an exteriour as well as an interiour , and we must please and honour God , as well by the exteriour as by the interiour . Every one will grant , that it is not allowed any to be good , and to appear evill ; it is scandalous , nay further , it is impossible to be good , and commit evill actions , for a good Tree cannot bring forth evill fruit . If we live in the spirit ( saith St. Paul ) let us also walk in the spirit ; he meanes , our life is a life of God , for spirit with St. Paul signifies God , and if our interiour be truly perfect , according to Christian perfection , whereof we have sufficiently spoken , our exteriour actions must also be in spirit , and in a divine spirit , and must bear the image of God , who lives in us . This may be more clearly understood by the advice of the same St. Paul ; we walk not ( saith he , speaking of good Christians ) after the flesh , but after the spirit . He then that will be a good Christian , must order his outward actions according to the spirit of God who lives in us , not after the flesh and the World , enemies to the spirit of God. To be vertuous , and to do acts of vice , to have light in the heart , and to do actions of darkness , to be in the Temple of God , and to sacrifice to Baal , can neither be comprehended by man , nor approved by reason . To desire to please the World , and to be circumcised and worship the Moon , is to be a Samaritan . God loves simplicity , sincerity , and curses the double heart . He then that will be a perfect Christian , must have his heart in his hands , and his hands in his heart ; if he esteem God truly in his heart , he must shew it in his works ; if he fear God in his soul , why doth he not testifie it in his actions ? what can we love thee well , O God of our souls , yet make shew to hate thee ? Can we have thee in our hearts , and thy enemy the World in our hands and mouth ? No no , a Christian , if he fear God at home in his own house , will fear him abroad in the Kings Palace . The devout soul , who beholds God in her heart , and sees nothing but God there , beholds him every where . She knowes not that the World sees her , she onely knowes her God , beholds her , and she her God ; that suffices her . If a Christian love his God , he will love him every where , and not considering men , he will say with the spouse , my God is mine and I am his . The Christian Master St. Paul , gives us a good lesson upon this subject , and in divers places furnishes us with reasons to perswade us to the care we ought to have of the outward man , and of the actions that appear to the eyes of men , he sayes , that first we owe to God , the care of perfecting our exteriour , for God will be honoured by our actions . This object we must have continually before our eyes , this thought must never go out of our souls ; the reason that the Apostle gives is , that we are not our own but Gods , whether we live or die , we are the Lords , saith he , and consequently in all our exteriour actions , we must have a regard to God , as if I should say , whether at Court , in publick or private , in happiness or misfortune , in what estate soever I am in of death or life , what condition soever I live in , I am Gods , and therefore must so order my self , that in all conditions and estates , I may honour God by my actions , that my exteriour may be as agreeable to him as my interiour . Know you not , saith the Apostle , that your body is the Temple of the Holy Ghost which is in you , which ye have of God , and ye are not your own , for ye are bought with a price , therefore glorifie God in your Body . By the first words , he shewes the dignity of our bodies , seeing that they possess the holy spirit ; by the rest , the obligation we have to take care of our exteriour , that it may give God the honour he expects . This Doctrine stops the mouth of all the reasons , or rather excuses of those who dissemble what they are , and ( not esteeming the exteriour ) content themselves with good intentions . We must , say they , live among the living , we must accommodate our selves to men , and a thousand such nicities to which there need no other answer then that of the Apostle , you are not for your selves or your own Interests , nor for your friends , nor for the World ; give unto God what you owe unto God , and to Caesar what you owe unto Caesar. If this reason be not sufficient , Saint Paul gives you another , taken from the condition of Christians , and which they profess , holy and perfect . As a Gentleman is oblig'd to live like a Gentleman , a Prince like a Prince , every one according to his quality ; so a Christian must live according to the quality of a Christian , his exteriour life must be conformable to the state of Christianity which he professeth . I have shewed you , saith St. Paul , and prayed you to walk worthy of God , who hath called you to his Kingdom and to his glory . As the quality of a Christian is most noble that man can be advanced unto , in which quality , he must appear before the Tribunall of God , to receive judgement and recompence of his actions , it is but necessary his life and actions , his government and conversation , be conformable and worthy of so high and divine a quality , whereto the same Apostle exhorts us , I beseech you that you walk worthy of the vocation wherewith ye are called . This is all that is required of a Christian , that in what estate , condition , or manner of life soever he be , he live after a manner worthy of Christianity . Let this be his first design , the subject of his examen ; let all his care be to profess what he is by his actions . The first thing that a Christian must regard in his actions and exteriour , is not to see if he be conformable to the rank he holds among men , and to his condition in the World , but rather to be conformable to the state he professes before God ; herein consists the fidelity and courage of a Christian. This care of our exteriour is not an indifferent instruction , but a Law from Heaven pronounced by Iesus Christ ; Let your light so shine before men , that they may see your good works , and glorifie your Father which is in heaven . He will have us concerned in our neighbours , and for love of them strive to live well , to be unto them a mirror of vertue . This is not therefore an advice , but an obligation to give good example , and by our good actions , to shew others what they ought to do : Example by sweetness of attraction wins the heart , binds the will , captivates the affections , if vertuous , it makes vertue to be deified , it constrains us to love it , and by the rule it bears over our hearts , innsinuates and instills the vertue which it exerciseth ; For men ( said the Morall Philosopher ) give more credit to their eyes then to their ears . From this principle is derived our obligation , to let our light shine before men , to preserve a vertuous and exemplary exteriour ; We are a sweet savour of Christ , saith Saint Paul , teaching us , that our exteriour should have the odour of the vertue of Iesus Christ , and not only have the savour , but be the very savour it self ; so much God desires the perfection of our works , words , recreation , conversation , employments , affairs . In brief , all our actions must savor of Iesus Christ , and bear the odor of his vertues : we must not pervert this counsel to formall affectation . True vertue is masculine and noble , every where it rules with modesty , the spirit of God walketh with Majesty in humility ; all that we require , is to profess vertue every where , not to be ashamed to shew that we are God's , that we respect his divine Majesty , that we fear his Iudgements . He that hath a good interiour , let him shew it by the exteriour ; let him dissemble nothing , but walk alwayes in sincerity , remembering that he is in the sight of God , Angels and men , who behold him , and shall one day be his Iudges . By the same reason that we labour to perfect our interiour , we must endeavour to perfect the exteriour , for common sense teaches us , that by our exteriour , we must please God , and render him as much honour as by the interiour . To recollect and profit by what is said , let us learn to perfect our exteriour , and have regard to God onely , to conform our actions to the state and dignity of Christianity . Let us remember , that the rule whereby God will judge us at the hour of death , will not be that of honour , nor of men of the world , much less that of our Interests , but of his will and his honour : we are only in the world for his honour , to do his holy will , we are his , and for him , and it is reason we should render to God what we owe him . CHAP. II. That in all our Actions we must follow the conduct of God. THe Creature , by the condition of it's being , subsisteth only in resigning it self to the conduct and will of God ; for as it belongs to God alone to give being to all things , so is he alone the preserver and governour of them . Whence as the creature bears God in its depth and its centre , so it bears in the same depth , a capacity , all that he operates in and by it , which capacity , the Philosopher calls obedientiall power , whereby all that is created is left to the power of its Creator , and resigned to his conduct . Man must be subject to this indispensable Law , he cannot exempt himself from this subjection whereto he is bound by the necessity of being created , a necessity so absolute , in what estate soever he be in this world , or the other , in time or eternity , that he must be subject to the power of his Creator , whether in the rigour of his Iustice , or in the sweetness of his Mercy ; and though his depraved nature cause him sometimes to separate himself from his God , to live in the disorder of his own will , contrary to the order of God , yet he cannot absolutely withdraw himself from the order of his divine providence , nor avoid the arm of God , who comprehends all things , disposes them , and causes them to arrive to the end that he hath proposed them , for this order and power is so generall , that the malice of men cannot be exempted from it , so much is the creature subject to the conduct of the Creator . Necessity exacts it of us , the Laws of love and acknowledgement oblige us thereto , and that very strictly . For God who hath a particular providence , and an extraordinary care of man , conducts him also , and loving him excessively , becomes his Father , King , and Prince , & his All , that being all things to man , man may the more willingly resigne himself to his loving conduct , not by constraint or necessity , but through a spirit of freedom , by an esteem of his love , by a holy and loving election . These truths no man can be ignorant of , yet we make no use of them , for man despiseth the conduct of his God , shuts his eyes to the light of grace , neglects his most wholsome Laws , his certain counsels , his divine motions , withdraws himself from the disposall and conduct of God , to adhere wholly to himself , to his own thoughts and inclinations , to the suggestion of his own spirit , to follow the false maximes of humane prudence , the motions of his passions , the alurement of self-love . The perfect Christian must take heed that he do nothing inwardly or outwardly , but according to the order and conduct of God. Man in all his actions and motions , must necessarily be either in the conduct of God , or of himself ; if he adhere to one , he is opposite to the other ; for those he conducts , are in themselves absolutely contrary . The conduct that man takes of himself , is a turning from God , a way that separates us from God , and quite loseth us . The reason of this is , the state of man after his fall , whose spirit is turned from God , subject to the Law of sin , bearing the seed of all faults and errors . He is so engulfed in this state of misery , that he cannot get out of it , though he endeavour all he can , if Iesus Christ draw him not out of it ; he cannot return to God , if the Son of God do not lead him ; No man cometh unto the Father but by me . Now man who follows his own conduct , his own inclinations , motions and will , withdraws himself from the conduct of Iesus Christ , and as his spirit is turned from his God , by the law of sin , so he withdraws himself from the conduct of Iesus Christ , by his own will and actions . How can he but turn from God , and separate himself more and more from him , and that so powerfully , that so long as he remains in his humane condition , he shall never be able to return to God , nor do any thing that may lead him to God , if he do not resigne himself to the conduct of Iesus Christ to be aided by his grace and mercy ? This is the meaning of the words of Saint Paul , when he said , The carnall mind is enmity with God , for it is not subject to the Law of God , neither indeed can be , and that to be carnall minded , is death ; since he loses himself who governs himself by his own spirit , and onely follows his own conduct . All the divine Oracles cry out to us , and experience teacheth us , that the greatest evil that can happen to man , is to be left of God , and abandoned to humane prudence , to his own motions , naturall inclinations and will. For a man so abandoned of God , lives a dangerous life , and must expect a miserable fall , Wo , saith God to them , when I shall be separated from them ; wo indeed , yea , a threefold wo , seeing that when God leaves a soul to its own counsels , motions , inclinations , and will , she is at the same instant made captive , dragg'd , and led in triumph to her passions and appetite ; for the passions , will , and inclinations of men , are rebellious , and hurried by the Law of sin . Now , from the time that man is abandoned , and the conduct of Gods grace withdrawn from him , he can be no other then rebellious , falling into a thousand errors , and will infallibly lose himself , if God have not pity on him , and call him home . Therefore for God to abandon us thus to our own conduct and will , is the greatest evill that can arrive to man , the greatest punishment whereby God can revenge himself of the sins of men . My people would not hear my voyce ( saith God being angry , ) and Israel would not obey me , so I gave them up unto their own hearts lust , and let them follow their own imaginations . And St. Paul assures us , that Gods most rigorous punishment of the ingratitude of men , hath been to leave them to their own desires and appetites ; God gave them up , saith the holy Apostle , to uncleanness , through the lusts of their own hearts . It imports him therefore who would be a good Christian , and make his salvation sure , to forsake his own conduct , to annihilate his inclinations , passions , appetites , to confound his own will , to withdraw himself from the conduct of humane prudence , and from his own reason , to follow the conduct of grace , which is above reason , and illuminates and guides , that he do nothing but according to the spirit , law , and will of God. To be guided by the spirit of God we must separate our selves , renounce the conduct of humane prudence , and annihilate our own wills . Our prudence and reason is faulty in every point , for in as much as it comes from us , it separates us from God as much as it can . Humane nature and the will of man , in the corruption of sin , regards onely it self , not God its supernaturall end ; the will inclines to self-love , and cannot advance it self to a true love of God , if it be not guided and aided by grace . There is another principle of misfortune in us , which is the love of our souls , which lives of the substance of our souls raigning in our hearts , and commanding our actions . This love acts for it self , not for God , it is so opposite to God , that as another Antichrist , it labours onely to destroy the works of grace in us , and to ruine his divine love , spirit and conduct . Hence we see what a misery it is , what danger there is in being withdrawn from the conduct of God , to live according to our own inclinations , according to humane conduct , which the Apostle calls the wisdom of this world . For what must his life be , who submits himself to this sworn enemy of God ? what must his actions be , who hath no other principle nor conduct then his own will , onely confident in self-love , who onely followes the motions , inclinations and thoughts of his reason ? a reason deprav'd and dim falls irrecoverably . I will appeal to man himself ; how often his prudence , reason , and conduct have deceived him ? Into how many errours have his inclinations and his passions precipitated him ? let him but consult his own Conscience . I beseech him to see whither he goes , and that in good time he renounce humane wisdom and his feeble reason , as much as God requires it , to follow the foolishness of the Crosse , the conduct of grace , for there is no other way of perfection , nor meanes to arrive at God , but by the power and humility of the Crosse , and by the conduct of Iesus Christ , our way and our life . If we would know what this conduct of God is , wherein it consists , we must consider it two wayes . The first , generall and common to all , when all that a Christian does , is according to the rule of the Law of God. Thus we say , the actions of men are all submitted to the conduct of God , when they are done according to the Law , and conformable to his will and the maxims of the Gospel . So David lived , when he said , Thy word is a Lamp unto my feet , and a light unto my paths . For the Law of God proposeth the right end , the just meanes and measure of every action in particular , and of all in generall . The true Christian must have no other conduct of his actions , then this divine Law given by God to be the rule of mans life and principle of his actions , he must follow the knowledge and maxims which Iesus Christ taught upon earth , as a watch-tower and light to the spirits of men , who being left to themselves , walk in darkness and ignorance . Counsel is mine , equity is mine , wisdom is mine , saith the spirit of God. He then that will live according to prudence , according to equity and justice , that will follow good counsels , must have them from God , for true prudence and true justice belongs to God. It is true , there ought to be prudence in the World , but it must be the prudence of God , which we cannot have but by observing the Law of God. Lord , thou hast made me wise by thy word , said David , who had try'd it . We must take counsel , for the difficulty of affaires perplexeth all things , but this counsel must come from God , and be conformable to his divine Lawes . So did David alwayes in his affaires of greatest importance . Thy Testimonies are my delight and my Counsellors . We ought indeed to uphold our selves , but it must be by the justice of God , not that of men , but that which concurs with the law of God , for all the Commandments of God , are righteousness , saith David . So the Christian doing all things with this respect , and doing nothing against the Law and Maxims of Iesus Christ , shall live in the perfect conduct of God , a happy estate whereto all Christians ought to aspire , and wherein they ought to continue , professing even to death , they have no other rule or conduct of their actions then the Law of God and spirit of the Gospel ; a rule wherein they must maintain themselves so powerfully and so inseparably , that no creature friend or Interest , can make them desire or do any thing contrary to this heavenly conduct . There is another conduct of God , more hidden and invisible , when God vouchsafes by the motions of his grace , his inspirations and loving communications to conduct souls to perfection , and takes a particular care of them . Here the soul must take a great and vigilant care , that she quench not in her these lights , and resist not this divine and amorous conduct . This way is for souls who give themselves to God , who are wholly out of themselves , devested of , and severed from the Creature , who have annihilated their desires , inclinations and passions , who are wholly abandon'd to God , professing to live no longer then under the conduct of this divine spirit . They who are thus happy , must take great care to maintain their spirits in a neere alliance and unity with the spirit of God , to do nothing but by his conduct ; they must take heed they admit not any thing , nor receive any other spirit which may separate them from that of God. In brief , they must annihilate all that is of the conduct of the Creature , if they will live in a perfect conduct , and an intire resignation to the spirit of God , which is that which is desired in a perfect Christian , as being the meanes to arrive at perfection . When we consider these truths , we shall find it hard to comprehend , and impossible to approve the method of those who would get perfection , attain true Christian vertues , and possess God , yet in all their conducts , study nothing but humane wisdom , act nothing but by humane respects , speak not without equivocation , are nothing but outward ceremonies , regard nothing but outward formality , aim at nothing but advancement . Let them speak what they please , humane wisdom is but foolishness before God , and the spirit of grace and of Iesus is a spirit of truth , simplicity and sincerity . Those then that guide themselves by the spirit of Iesus Christ , must live and act in the spirit of truth , simplicity and sincerity . for no other conduct is the conduct of God. Let no man abuse himself , saith St. Paul , if any among you think to be wise in this world , let him become a fool that he may be wise , for the wisdom of this world is foolishness before God. 1 Cor. 3.18 , 19. CHAP. III. That a Christian must do all his actions for love of God , and for God. THe perfect Christian must not so much consider what he does , as the manner of doing ; for men consider the face , God the heart . It is a maxime in Morality , that it suffices not to do good actions , but we must do them well , as the Philosopher saith ; it is not enough to do just things , but they must be done justly , meaning , that an action to be good and just , must be accomplished with all these circumstances which are so necessary , that if this fail , all the rest will be deficient ; good , if it be true good , must be accomplished in every point . Now , our Question is not only of an action good and just , but which is more , of a Christian action , suitable to the eminence and purity of the state of Christianity , of an action worthy heaven and God. If it be reall , it must have circumstances onely pure and perfect , and chiefly it is requisite they have a proportionate object ; for as actions are specified by their objects , so is it necessary that the doing and denomination of a true Christian action be to consider , what is it's object which must be proportioned to the dignity , sanctity and purity of an action worthy God ; which being supposed , this object can be no other then God himself , and therefore we must say , that as all the actions of Christians must be conformable to their state , all worthy of God , so must they have God only for their object , and consequently a Christian to live Christianly , must have respect onely to God in all his actions , and to do nothing but with intention to please him . This is the wish of Saint Paul , when he prayed to God for the new Christians , to whom he writ , That you might walk , saith he , worthy of the Lord , as unto all pleasing . This counsell ought to be engraven in the memory of men ; for either they think not of it , or are ignorant of it , yet is it altogether necessary . Let us then suppose this to our perfect Christian , that to do acts truly Christian , and worthy of God , we must regard nothing but God , and have no other intent then to please him . The reason is from the commandment of love , for by the same principle that we are oblieged to love God in all , and above all , we are obliged also to please him in all , and to seek onely his honour , glory , and pleasure . He that knows how to love , will easily comprehend the truth of this counsell ; For love , if it be true , makes us quit our own Interests and respects , to engage us in the interests and respects of the thing beloved . Again , to love ( according to the Angelical Doctor ) is to wish well . Now , what good , what interest can God have in our action , but the accomplishment of his will and pleasure ? God hath no need of us , for he is all-sufficient of himself . As by our sins we cannot diminish his glory , or pleasure , so neither can we augment them by the vertue of our actions ; and that he makes them meritorious & worthy the possession of heaven , that he receives them as acceptable to the eyes of his divine Majesty , it is the effect of his bounty , not the power of necessity ; it is by dignifying , not by duty or obligation ; by love , not by interest , it is because he vouchsafes to regard them , and to be pleased with them ; it is only because we do in them what his will is , we employ our selves in his Ordinances , and accomplish his designes . This Deduction and Principle being considered , we must say , that seeing God receives nothing of us , or of our actions but the accomplishment of his divine Will ; it follows , that a Christian , who will love his God , cannot express this love , but in performing the works of God in respect to God , and employing himself in the duties that God proposes to him : He that hath my commandments , saith our Saviour , and keepeth them , he it is that loveth me , and he that loveth me , shall be loved of my Father , and I will love him , and will manifest my self to him ; which shews , that the duty of a Christian consists in doing the works which God proposes and puts into his hand , according to his condition and estate , to do it according to the good pleasure of God , and with an intent to do the will of God. In this the Christian shews his love to God ; this is the means whereby his actions become worthy to possess God. To comprehend this truth , we must observe that all the creatures are nothing in themselves ; they are as but a drop of water drawn up by the Sun. Now , if all creatures are nothing , man is yet less ; and man being so small a thing , his action can be no more ; but if the creatures , if man and his actions are any thing before God , it is onely in as much as they regard God , and have relation to him ; For nothing is worthy of God , but what is of God , and for God. Heaven , the world , the earth , are nothing , yet are they esteemed worthy of honour , because heaven is the throne of God , earth is his footstool . We may say as much of man , although he be nothing in himself , or in his actions , yet they are most worthy by this relation to God , and regard of God. For as mean and prophane things are respected , being consecrated and dedicated to God , so our actions , though they be mean and unworthy of God , yet being referred and dedicated to his honour , and the accomplishment of his will , they are raised up , and become pleasing to God. Whence we acknowledge , that all is nothing , not our actions , if they regard not God in this purity , and though they regard God , yet they conferre nothing to God , they are onely pleasing to him , because he vouchsafes to regard them , and to take pleasure in them ; he advanceth and sanctifieth them by this relation , such is his good pleasure . Herein appears the abuse of those who fill their hearts , and perplex their thoughts with severall intentions . By this Principle , we see how much they separate themselves from their duty , who in their actions and devotions , seek any thing else but to please God ; for all our actions are onely worthy of God , because they are onely pleasing to him , and nothing is worthy of him , nor pleasing to his divine eyes , but what is of him , and for him . Therefore one of the greatest faults to be observed in piety , which makes us most unworthy of God , is want of this regard of God. Many instead of referring all things to God , seek nothing but themselves , labour onely for themselves , and in all that they do , think onely of themselves ; and if they should examine themselves as they ought , they would find that the end of their life and actions is nothing but their own Interest , and going on in the Labyrinth of these confusions , they will find , that seeking to do their own will , they do what God requires not , and fail to do that which he commands . By this abuse it appeares that such souls design their own health and profit to be their end and the object of their actions . By so doing , God is no more their ultimate end , nor the centre of their life and actions , but their own interests and profit take the place of God , an errour so manifest , that it is easie to perceive , and necessary to condemn the same . Let us remember a principle very common , that teacheth us , if there were neither Heaven nor Hell to recompence or punish , yet we were obliged to devote our selves wholly to God , to fulfill his designes , and to render him honour in every thing . This is an indispensable obligation whereto we are bound by the condition of our being , for as such we are Gods , being Gods , we ought to refer our selves wholly to him , and be onely for him . The fruit is his to whom the Tree belongs ; if we belong wholly to God , our life and actions consequently must be referred to his honour , and wholly employed in the accomplishment of his Will. In effect , none can be ignorant , but that we are in the World to do the work that God hath put into our hands , according to our vocation , and according to the manner that he proposeth , and for the end that he hath ordained us . Nothing is more evident ; for what have we to do in this World , and what should our soul aim at , but to accomplish the will of God , and to do all our actions according to the designes , and order established by the eternall wisdom ? why are we in the World , if we please not God ? How shall we please him , if we do not his will , and live not in the order he hath prescribed ? To what end serves all the rest ? whereto are directed all our actions , if they are not acceptable to God ? This is the onely point of our happiness , the principall care that a Christian ought to have , to regard God in all his Actions , and to perform them in a pure desire to please him . Let us endeavour onely to content God , and God will provide for all the ●est , Them that honour me , I will honour , and they that despise me , shall be lightly esteemed ; saith God to Eliah . O how happy shall that soul be , which at the houre of death shall be able to say with Iesus Christ , My God and my Father , I have glorified thee on the Earth , I have finished the work , which thou gavest me to do ? Happy is the soul that forgets her self to think onely on God , which loseth it self in all concernments , to seek onely the pleasure of God. Happy are those Christians who can say in all their actions , we keep his Commandements , and do all things which are pleasing before him . For in effect , the Christian hath nothing else to do in the World. We are obliged thereto by the state of Christianity . St. Paul gives us a very evident reason , when he sayes , speaking of the sonne of God , He died for all , that they which live should not henceforth live unto themselves , but unto him which died for them & rose again , wherein is comprised all the duty of Christianity . The Apostle saying that Christians should not live to themselves , shewes the obligation they have to live to God , that is , according to the will of God , that in all their actions , they ought onely to seek to please him , all other thoughts are repugnant to the state of Christianity . The Sonne of God himself teaching his Apostles , and in them his Church what to demand , proposes to us chiefly the sanctification of the name of God , the establishment of his Kingdom , & the accomplishment of his divine will , shewing us by this lesson , which we ought to repeat daily what our thoughts , intentions , and prayers should be , that we must chiefly desire the glory , pleasure , and will of God. After so divine a precept , what have we to seek ? why so many exercises , so many intentions , such multiplicity of thoughts ? Let us seek to please God in all things , and take a continuall vigilancy , that we do nothing disacceptable to God , or that is not conformable to the state and vocation wherein God hath placed us . How can so many complaisances , accommodations , correspondencies , affectations of humane prudence , tend to piety , when they are displeasing to God , who loves nothing but purity ? This is an evill that destroyes the purity of all our actions , an abuse that deceives the greatest part of Christians . CHAP. IV. Of the complacency and self-satisfaction which drawes us from the pure regard of God , and of the purity of intentions which must be in our actions . IF thine eye be single , thy whole body shall be full of light , but if thine eye be evil , thy whole body shall be full of darkness , saith the Son of God , of the dispositions and intentions wherewith Christians ought to do all their actions , shewing by the similitude of the eye , that the intention must necessarily be pure , if the action permit it . For as the eye being single , makes the body full of light , so the intention being pure , makes the action pure ; the end and object is that which advanceth or depresseth the action , giving it the quality it beares . Now because the intention , to be pure and simple , must have , as we have said , no regard but that of God the onely object of its action , a regard which seeks onely to please God , to accomplish upon the Earth and in Heaven his divine Ordinances , desiring no other estate then a bare simple subjection to his loving conduct , this is that we call regard of God , purity of intention . To transgress this regard and purity of intention , is to forsake the Sun to go into darkness , to destroy the perfection and purity which makes an action truly Christian. We ought therefore to have continually in our heart the prayer of David , Turn away mine eyes , least they behold vanity , as if he should say , Lord withdraw my thoughts and intentions , which are the eyes of my soul , that they may be removed from all Creatures , which are but vanity , to be employed on thee alone who art the Truth . We have reason to require this of God , for this purity of intention , this pure regard of God , is the most beautifull piece , the most behovefull to a Christian life , it is the onely mark that distinguishes night from day , darkness from light . In this point alone , the greatest part of Christians deceive themselves , taking the shadow for the substance , vanity for verity ; this is it we must examine . One of the greatest retardments that the soul finds in the way to perfection in any vocation or estate , is quitting the pure regard , and going out of the purity of intention to seek complacency and satisfaction in something out of God. By reason of that complacency and satisfaction the soul can never taste God , nor arrive at perfection . We need no other proofs of this , then the difference between pleasing God and the Creature , between the glory of God and our own satisfaction ; they are two paths so contrary , that it is as impossible for them to subsist together , as truth and falshood , or bitter and sweet without corrupting . The soul who seeks her own satisfaction , to please her self in her self , or any other thing , is as far from pleasing God , as the Creature is from God. Wherein appeares the abuse of those , who make no scruple to do their actions in regard of the Creature , and have no desire but to please either themselves or some other . Reason it self shewes us that those complacencies and self-satisfactions , are unworthy a heart that God hath created onely for his pleasure , consecrated to his glory and honour ; of a heart I say , that God will possess , and shall possess God to all eternity . They are unworthy of God , opposite to the purity of his love . As God is pure in his entertainments , and jealous in his love , he never suffers such an evill , seeing it is not becoming his greatness to divide his glory and contentment , to mingle his honour with self-satisfaction and the complacency of the creature . The law of love forbids this division ; we are obliged to love God with all our heart , that is , perfectly , for as he that loves well , cannot love two things ; so he that will satisfie himself , and please the creature , cannot satisfie God , or conform himself to his divine will. The state of Christianity teaches this purity : for if we are Gods , and love only for God , why then all these satisfactions ? The soul that desires to be saved , must onely seek perfection , that is God ; for true perfection consists in the possession and seeking of God , she must have no regard , but that of God , no other intention , but to please him . The Christian that pleaseth himself , and seeketh complacency in any thing besides God , does quite contrary , he turns from the will of God , to seek that of the creature , or to satisfie himself and loses the regard to God , ( the most pure employment of his soul ) to regard the creature , to take pleasure in it , and from that very time that he suffers himself to be transported with this imperfection he turns from God , to turn to the creature , which is the greatest misfortune that can befall a Christian. For turning to the creature , he makes himself unworthy the favours of heaven , and if he continue so , it will never be possible for him to taste God , or to possess the purity of vertue . If I yet , ( saith St. Paul , ) pleased men , I should not be the servant of Christ. The word complacency is of great extent , it comprehends all that is not God , nor of God , and includes also the gifts of God , naturall and supernaturall , of capacity and of grace , wherein it is never permitted to please our selves , or to seek our own satisfaction . The reason is , because God dispenseth not his gifts , that we should settle our selves upon them , or make them the objects of our love , or the subjects of our satisfaction and complacency . He gives them only , because he loves us , and would make us worthy of his regard , love , and favour : He gives them to make us capable to love and please him , such is the desire of God in this his liberality , whence we may thus argue : If God gives nothing but to obliege us to love and please him , it follows , that to use his gifts otherwise , be they naturall or supernaturall , is to overthrow his intentions , and to destroy his work ; and it is a kind of Idolatry to regard the gift more then the giver . In brief , it is to make us unworthy of his favours , and to stop the course of his divine communications ; and if we consider well , we shall confess , that it is the chief reason that oblieges God to withdraw his gifts and graces , and to turn away his eyes from us ; whence we cannot expect less then a miserable fall , or to be abandoned of God , either for ever , or at least for a time . So fell Lucifer , so was the first man lost , and with him all humane nature . By the same fault many Christians are fallen from the state and capacity of grace , whereto God had elected them . The world is astonished when it sees some fall into great enormities , others into afflictions intolerable , agitations dangerous , and insupportable desertions . We demand whence these evils proceed , who hath precipitated so many souls from the heighth of grace and perfection ? We may say what we please , but assuredly , this proceeds not from the ordinary course , but onely because we regard nothing but our own satisfaction , and quit the regard of God and pure desire to please him , to regard the creature to satisfie our selves , and take pleasure therein . If we weigh this offence , we shall find it a great undervaluing of God , an injury to his gifts ; it is to hold unjustly the favours and graces of heaven , it is to put God beneath himself and the creature ; Hence it happens to such souls , as at other times it hapned to the wise of the world , who when they knew God , glorified him not as God , neither were thankfull ; wherefore God also gave them up to uncleaness through the lusts of their own hearts . He will do the same to Christians , who after they have received so many gifts of God , regard rather the gifts then him , that gave them , and convert them to their own satisfaction , which is a greater crime before God then we imagine . If it be not permitted to delight our selves in the gifts of God , nor to seek satisfaction therein , what shall we say of those who make use of them to enter into an esteem of themselves , and who glorifie themselves in the endowments which God hath bestowed on them ? How shall we judge of those who so exceedingly please themselves , and who glorifie themselves in the capacity that God hath given them therein , in their exercises , in their vocation , in their happy estate , who cannot entertain themselves with any thing else ? What piety can those souls have who are taken only with those that flatter and praise them , and believe none but those that esteem them , and study to give them all manner of satisfaction ? They have all cause to fear , for assuredly , ( continuing such ) they shall never taste God or possess the spirit of true piety . Saint Augustine confesseth this with tears , saying , O Lord , I was putrified whilest that I took contentment in my self , and endeavoured to please the eyes of men . Let us profit by these truths , remedy our abuses , and establish our selves in solid piety ; let us lift up our eyes to heaven , and recollect what we have said ; Let us consider that God alone is the centre and end of our souls , and that as the inclinations of all creatures tend to their centre , and the end drives and moves us to action , and is the rest and perfection of the work ; so let us direct all our inclinations to God , and destroy all those that are contrary to him ; since he alone is our end , let him be also our chief regard , our first intention , the only desire of our souls ; Let us do all our actions according to our estate and vocation , as God shall give us the inspiration and means , but in doing them , let us regard nothing but God. Let us endeavour to have no other intention , but to do the work of God , to accomplish his holy will , to please and satisfie him in all things ; Let us learn that God regards not whether we do little or much , so that what we do be conformable to his will , and worthy of his love . This is all can be required of those who seek Christian perfection , and would make themselves worthy to possess God in heaven . CHAP. V. Of the care a Christian ought to have to do all his actions according to his vocation , and to maintain himself in the order and conduct of God. NExt interiour dispositions necessary to Christian perfection , it is convenient to speak of the exteriour , to make our perfect Christian , see how he must comport himself to be perfect in all things . We have already spoken of the care , we must have to appear vertuous and exemplary and to walk uprightly , as the Apostle sayes , according to the truth of the Gospel . Next we have shewed how all his actions must be squared to the Law of God , subject to his conduct , which is the Law of his divine inspirations . Lastly , we have proved , that to do actions worthy of God , and conformable to his sanctity and the state of Christianity , they must regard God , and have no intention but to please him . It remains that we shew what is the foundation of perfection , the most considerable in Christian piety , that is , how all our actions should be done according to our vocation . The life of man is a circle that comes forth from God , and must return to God. God alone is the Principle of our being , of our life , and of our action , & as he is the beginning of them , so is he the end thereof . He is the Principle does all in us , he is our end , and recalls us unto himself , so that we have all of God , and are recalled back to God , for the creature bears a right capacity and inclination which can never be annihilated , which causes it to subsist , calls it back to it 's God , there to adhere as to its repose and ultimate perfection . Herein we find two things remarkable which belong to our subject ; one , that God is the beginning of our actions , the other , that he is the end . He is the beginning of our actions , because there is no good in us which God does not ; of him we have the motion , thought , and will to do well ; he gives us the effect of it , and not only gives us the power to do it , but himself does it in us , so truely that he is more the Authour of a good work then we our selves , and according to the Prophet , we should say to God , Lord , thou hast wrought all our works in us . It is God , saith Saint Paul , that worketh in us , both to will and to do , of his good pleasure ; implying , not onely that God gives us his grace and good motions , which joyned with our consent effect the work , but that by grace , God is in us after a new and speciall manner united to our souls which adhere to him , and by this union and adherence God fills the capacity which the soul hath to good and to vertue , and operates in her , and by her the action of vertue , but so , that it is he who operates more then we : We operate , saith Saint Augustine ; but it is God who operates in us this operation . Thus is God the Author of our actions , and the beginning of them , whence it follows , that he is also the end of our being and operations ; the end of our being , because he is the Creator thereof , for according to the order of nature , that which is the beginning of a thing is also the end thereof , and by the order that God holds in his loving operations , he cannot act , but he must be the end of his action , and as he is the beginning of the being , action and perfection of man , so is he the end thereof . This Principle teaches us , that as God alone is the end of man , so he alone gives the meanes , and prescribes the order that he must keep to come to God his end . For as the Creature hath not power to draw it self from nothing , so hath it not the right to propose an end to it self , nor to prescribe to it self the order , way and meanes to come to this end ; that appertains to God , who alone can give the being , propose the end , and prescribe the means . And when God hath prescribed the end and ordained the meanes thereto , yet cannot we follow the way , nor keep this order , if God himself doth not act in us , conduct us , and work in us what is necessary to attain our end , for he alone is the beginning of all our actions , he performs both the will and the deed , We are his Workmanship , saith St. Paul , ( speaking of God ) created in Christ Iesus unto good works , which God hath before ordained , that we should walk in them . Hereby the Apostle sheweth , that God hath regulated the life of man , ordained all his actions , prepared all the good works wherein he wills that he should employ himself , that it is God who does all in us , and that we are his workmanship , so all our safety consists in this , that God is our end , God alone hath ordained the meanes to arrive at our end ; God alone must conduct and operate in us works necessary to that end whereto we are called . Herein consisteth all the happiness of a Christian , all the duty of our souls , whence all the piety , all the care we must have , consists in these three points , which contain the foundation of all the rest ; to tend towards God continually , to continue in the order and conduct of God , and to entertain all the divine operations ; to let God act , who conducts us in that order he hath established over us , and operates in us incessantly the works which he prepared from all eternity . In these three points , consisteth all the perfection of the life and actions of Christianity . Therefore we must take great care herein , though they are unknown to us , and their use appear difficult , yet we must endeavour to know them , and demand of God light and grace ; we must follow them with fidelity , and embrace them with vigilancy in all things , even in the very least , for in what concerns God , his glory and will , nothing is little , all is great and inestimable . Here we must consider how we may be deceived in a subject so important , that we may avoid the snares prepared for us on all sides . All the evill that can befall us herein , comes either from the Devill or from our selves , and more from our selves then from the other , for we are the principall instruments of our own ruine . The Devill incited by his ordinary malice , being crafty , and having a thousand subtle wayes to annoy us , continually considers the wayes of God , over our souls , and by the little knowledge he hath thereof , can easily represent something of Gods Ordinance over us , of his designes and wayes to save us . Having considered these , he goeth about , he makes it his perpetuall business to persecute us , and precipitate us . The first effect of his malice is to ruine in us the works of God , and to shut our heart against the motions of grace ; he particularly labours to divert us from the Ordinances of God , and to make us go out of the order and conduct which he knowes God hath established over us . He employes a thousand surprises to further his treachery ; he makes use of our selves , of all the Creatures , which are as the wise man sayes , snares for the feet of fools , he offers us pleasure . In brief , his malice omits nothing that he can make use of to ruine us . To those souls that have a little desire of good , some fear of God , and who have made some progress in vertue , he redoubles his circumventions , and concealing his aim , does not represent to them either sin , the World or pleasure , for that would advantage him nothing , but he proposes change , he gives them divers desires , he inflames their hearts with fervours , and transported Devotions , he inspires them with other actions , with other exercises , with some other manner of living , which in appearance , carry's some great perfection , but look'd into narrowly all their motions and manners will prove to be nothing but deceit , and that the Devill strives but to engage the soul in a labyrinth and disorder . Those who ordinarily consent to this temptation , we find to be rash , inconstant , and easily drawn aside to quit their vocation , self-wil'd , adhearing much to their own judgement , disturbed in spirit , unquiet ; in brief , they are full of perpetuall agitations , the marks and effects of a malignant spirit and temptation . By these effects , we know that the Devill with all his subtleties , onely seeks to separate the soul from God and from the peace of the spirit , and to draw it from the order and conduct of God , that he might lead it as he would , knowing the soul being out of the order and conduct of God , is in danger , and altogether loseth her self , or else for some long time estrangeth her self from God. For it is a generall maxime , that we are nothing but what we are in God , and that going out of the order and conduct of God , we cannot but fall into evident danger , and pernicious disorder . And therefore one of the greatest cares the soul must have , is to beware of these secret crafts of the Devill to keep her self in the conduct and order of God , in what condition or vocation soever she be . For as the Devill labours onely to separate us from God our end and perfection , seeking continually to annihilate in us as much as may be the works of grace , and to draw us from the order of God , so must we be very vigilant to please God , to receive the effects of his grace , his divine operations , and to live in the order of God , according to our vocation and estate . Not onely the Devill deceives us , and separates us from God , but also the love of our own selves , and our own Inclinations . This seed of sin which remains in us , is the principall Authour of our harm , and that which most violently drawes us from the order of God. The experience is but too ordinary , the reason evident ; for the order that we ought to follow , is an order of grace , that advances us above our selves to God. Self-love depresseth man , and converts him wholly to himself , the order of God conducts him to unity , for God is unity : Self-love leads us into a Labyrinth ; the works of God are alwayes pure , holy , and perfect , for God is alwayes like to himself , he operates in us purity and sanctity , for he hath chosen us that we should be holy and without blame before him , in love , saith Saint Paul. The love of our selves , destroyes the work of God , instills nothing into us but impurity and imperfection . By this love , Adam went out of the order of God , and forfeited the grace which God had given him . We do the same and worse , for by sin we are enclin'd to our selves and the Creature , we are brought to take that in our selves , and in the Creature , which we ought to take onely in God. Our pleasure , repose , abundance and all other good that we are capable of , which we ought to seek in God , and receive at his hands , we seek in our selves , and in the Creatures , separating our selves from God , who is our end , we draw our selves from his conduct , we annihilate in our selves all his divine communications and operations of grace , to turn to our selves and the Creatures . Grace and all the motions of God have no effect in our souls but to unite us to God , to draw us from our selves , and to separate us from all the Creatures , that we might no more love or regard them then according to God , and as much as they are in God. And the operation of God in us , drawes us so to God , as it makes us leave and hate , as much as is needfull , both our selves and the Creatures , so that we regard them not , but as they are Gods , and use them not but as if we had forsaken them , according to our Saviour's words , If any man come to me , and hateth not his Father and Mother , and Wife and Children , and Brethren and Sisters , yea and his own life also , he cannot be my Disciple . CHAP. VI. What the Directors of souls ought to be . FRom all that we have said , may be drawn two very considerable documents for those that seek their salvation . The first , that we must not willingly fill the soul with a multiplicity of desires , nor seek to do sometimes one thing , sometimes another , for all that is well , and all that is good , is not proper to every person , and although it seem good , yet is it not alwayes desirable . Some will say , we must have prudence to make choice , but we must express our selves more christianly or clearly , and say , that when any good is presented us to practise , we must lift up our eyes to Heaven , and demand of God , that he would be pleased to let us know what we should do , for to speak properly , there is not any good which is pleasing unto God , further then in that he takes pleasure that we should do his will , and suffer him to act , and that we persevere in the order whereto he hath predestin'd us . The Christian therefore who would assure his salvation , must be disposed to do all sorts of good works . His heart must be open to God , to receive all divine operations and holy communications ; but when it is question'd to fettle him in the one exercise or the other , he must regard that which is conformable to his vocation , and above all , consider what is consonant to the state of Christianity , for he must more satisfie and regard himself as a Christian , then as a Gentleman , or Merchant , &c. he must offer himself to God , and do his will , and finally receive the motions God shall operate in his soul , and accordingly seek alwayes the glory of God , never minding his own particular advantage . And in as much as great difficulties ordinarily happen herein , we take for a second document the necessity we have to ask counsel , and to take a Director , for this is an affair of very great consequence , seeing it acts towards the salvation of the soul. And the chief of this affair consists in conducting Christians in the wayes which God hath established to advance them to perfection worthy of the purity and sanctity of Christianity , and which may render them worthy of God , and capable to enter into the glory that God hath prepared for them to all eternity . This conduct must not be indifferent , but the same with that of God. The Director must not guide after one manner , and God after another ; for so the poor soul were lost , or tyranniz'd over . He that giveth counsel , must take heed that the matter he treats of have an immediate respect to the order and designs of God over our souls , and consider that he is upon either the ruine , or establishment of grace and works of God , a point of great consequence , which makes us see what they ought to be whom God hath established in so high an office , and who enter into so sacred a ministry . He that will conduct and counsel a soul , must know the designes and conduct of God over this soul ; he must consider the order God keeps to govern it , that it is great and hidden in God , that it is a secret to us , and that the soul cannot without much difficulty know it . It is necessary that he who conducts and counsells , be full of grace and light , that he strongly adhere to God , who is the Father of lights ; otherwise , what knowledge or experience soever he may have , he will be deceived in the conduct . The more he shall be able and experienced , the more he shall be in hazard to deceive souls ; for though knowledge and experience be necessary , yet must we not confide therein , much less presume thereupon ; for God abhors the presumptuous , and forsakes those who are over-confident of themselves . In the conduct of souls , there must always be new succours from heaven , and new lights . He who would conduct or counsell another in that which concerns his conscience , must remember himself , that he is an Instrument of God , that he must not , either counsel or act in this soul , but what God will establish therein . Moreover , he that conducts a soul , and who giveth counsel , must consider , that in truth and in conscience , he ought to have no other intention or desire , then to follow the very truth , to establish the Kingdom of God in the soul , to lead the soul to God , and to do in that soul , the work of God , according to the intention of God , and to establish nothing therein but what God will. For which reason he is obliged to labour much to the end that he may annihilate in the soul of any Christian whatsoever hinders the work of God , and kingdom of grace ; and for his part , he must have a right intention and pure regard of God , not respecting or desiring any thing but his glory , seeking neither honour nor esteem , favour , nor advantage of those whom he conducts . And truly , if we consider what it is to conduct a soul in the design of God , and to conserve it in the order which God hath appointed it from all eternity , we shall see that it is no indifferent business , but the most noble and most important of all , and that we must apply our selves thereto , with exceeding great charity , with purity of intentions , and a zeal to Gods glory ; for it is for this that principally they who conduct shall render an account . Hence proceed the evil which falls out when those who conduct , lead and counsel souls negligently and with indifference , without endeavouring to find out what God requires of them , in what state or condition soever they be , and without troubling themselves to establish therein the Kingdom of God , and of his grace : and we see in what danger souls are , when they conduct them according to their own sense , or lead them by those wayes , give them the same exercises , form them by their own spirit , and which is worse , mold them to their own humour . We must proceed quite otherwise , for souls have different wayes , and are called to divers states of graces , as they are predestinated to divers degrees of glory ; and consequently he must conduct them according to the designes of God , which he must endeavour to know , and according to their vocation , and he must comport himself in the conduct of every soul in the same manner , as if he did know from point to point the decrees which the eternall wisdom hath formed upon this soul , and all the particular wayes whereby God leads them . To know things so secret and so hidden , it is needfull to have the spirit of God , to use much prayer , and to have a great purity of intention ; I say , purity of intention : For he who takes upon him the conduct of souls , and will counsel and direct the consciences of men , must take heed that he follow not his own spirit , that he think not of his own interests , that he seek not his own satisfaction , and suffer not himself to be carried away with complacency and naturall motions and inclination . For in such a case , he may be assured , that it is no longer God that conducts the soul nor the Spirit of God that governs it , but it is the spirit of man , and by this manner of conduct he shall not establish the grace or kingdom of God , but the flesh , the kingdom of sin . He who conducts , holds the place of God , both in the soul , and in the conduct ; so that this were to do great wrong to the grace , power and Majesty of God. If we say there is danger in the soul that conducts it self , that follows her own spirit , self-love , inclinations , humour and will , which Saint Paul calls the desire of the flesh ; we must also affirm that the danger is greater , when he who conducts suffers himself to be carried away with his own inclinations , and onely follows his own will and spirit . And if the Christian be obliged , as we have shewed , to seek nothing in all his actions but to please God ; if he must have a particular vigilancy to establish the Kingdom of God in his soul , to cooperate with his work , and to remain in the order wherein he conducts him ; with far greater reason , he who conducts a Christian soul in any profession or condition is obliged to have the same vigilancy , the same purity of intention , and regard of God , which he ought often to consider . From all these truths we may easily comprehend how much they are deceived , who are guided by their own nature , according to the inclinations and motions of their own spirit , without considering what Iesus Christ demands of them , without any regard of the grace that God presents unto them , yea , without taking heed to the state whereto God hath called them . As likewise their error who can bear nothing but what is pleasing to them , nor agree with any but those that flatter them , and suffer them to live at their own pleasure , and who best accommodate them to their inclinations , desires , humours , and such things , which are but too too ordinary . All this is dangerous , and an evident mark that such souls seek not God , nor true vertue , but the satisfaction of their own spirit . You shall find their hearts void of God , full of self-love ; their actions inconstant , their thoughts in continuall changings . In fine , they are nothing but disquiets , complaints and murmurings . Look upon their life and actions , it is but a pastime , unprofitableness , and the vanities of the age ; and having considered it all , it will not be hard for you to know whether those souls have the fear of God and the knowledge of vertue , yet in appearance they make a great shew , & we know not whether is to blame , those who are conducted and directed or the Directors . But how ever it be , the Christian , who would be saved , must labour herein seriously , and neither fear pains nor mortifications , but seek to be conducted by the wayes that God hath ordained , and passing above all considerations , and all sorts of difficulties prove constant and complyant with the order that God hath established over him , he must every day renew his good resolutions , and pray to God to let him know and be acquainted with the designes he hath upon him , and give him grace in every point to follow them , and with fidelity to accomplish them . And seeing that his fidelity is now in question , and that it is altogether necessary to all Christians , it were but necessary we made some discourse of it . CHAP. VII . Of the fidelity of the soul , and of its necessity in the wayes of grace , and the actions of a Christian. TO speak of Fidelity , and to see how much it is necessary to all Christians , we must reflect upon the truths already proposed , and remember that man was created for God who is his end , that God alone can conduct him to this end , and that it is the same God who onely operates in him all the good works which are necessary to make him Gods , and to arrive at this end which is God. From these principles of truth , we enter into our subject , and presently see , that we have not any thing more important in this World , then to go to God , to co-operate with the works which God does in us to save us , and to accomplish with fidelity , that which he requires of us , and in the spirit and disposition that he desires , every one applying himself faithfully to the way that God proposes , and the works of his vocation , that the Priest live according to the perfection of his estate , the Christian as Christian , in brief , that all men live so as at the houre of death they may say with Iesus Christ , My Father , I have glorified thee upon the Earth , I have finish'd the work thou hast ordained me to do . This fidelity which is absolutely necessary , must be in our soul from the time we were born . Though there were neither Heaven nor Hell , we are obliged to live according to the will of our Creator , what aversness soever the creature may have , it shall be allwayes subject to the order of God , either in the way of justice or mercy . If we would be saved , it cannot be , unless we co-operate with the works that God will do in us , unless we become faithfull to his graces , and follow the order that God hath prescrib'd , wherein he will conduct us to salvation , and therefore it concerns us more then we think , to take heed to the designes that God hath over us , and to the vocation whereto he hath called us , to the motions and inspirations he gives us , to make use with fidelity of the graces he offers , least drawing our selves from the order and offer of his mercy , we enter into that of his Iustice , and one day he say to us in the rigour of his determined Decree , as he said to his people , I will choose their delusions , and bring their feares upon them , because when I called , none did answer , when I spake , they did not hear , but they did evill in my sight , and chose that in which I delighted not . Isa. 66.4 . When we speak of the vocation and use we are to make of the graces and benefits of God we speak of Paradise ; to despise them , is to neglect salvation . Therefore the Christian must consider what he does , as well in that which concerns the vocation he must choose , as in the use of the graces and favours he receives of God , seeing thereon depends all his happiness or misery ; we must take heed we chuse not what God would not have us , nor despise what he would have us to embrace . This point is the most important of all in a Christian life , yet is it a mystery the most secret of any in Christianity . The vocation of a soul is as much hidden as her election , which none can know or easily discern by her conduct . The wayes of God are as much elevated above ours , as Heaven above Earth , and yet ( O wonderfull ! ) God wills that we follow his wayes , and none shall be saved , but according to the vocation whereto God from all time hath called him . What remedy ? seeing on the one side necessity constrains us , and on the other the incertainty and obscurity deters us . O just God , God of all bounty , who shall enlighten us in this darkness ? who shall resolve us in an affaire so doubtfull ? who shall assure us amidst so many doubts ? nothing but thy light O God , the onely refuge of our souls can conduct us , nothing but thy spirit can teach us , but thy truth can assure us , and but thy infinite mercy can protect us . This lets us see in what danger they put themselves , who so long neglect the motions , graces and favours of God , and make such ill use of his benefits . From these truths we learn the esteem we ought to have of our vocation , and with what circumspection we must make choice thereof , and if we will make our selves worthy to receive of God the light and conduct necessary in an affaire of so great consequence for our salvation , it will be very profitable to enter into these following dispositions . First , The Christian must have a pure desire of God , and a resolution to do in every thing his divine will , being from the bottom of his Heart wholly resigned to his will and conduct . Secondly , He must have a great sence of his weakness , he must be in an estate of humility before God , not esteeming himself worthy or capable of any thing , for the humble shall never perish , and , as Esay saith , God looketh to him that is poor , and of a contrite spirit , and trembleth at his word . Thirdly , He must renounce his own interests , and all his particular concernments , he must not regard his own safety , that he may have no object but the pure will of God , yet in such manner , that he who resolves to remain so faithfully and constantly in the order and designes of God , and proposes to make hereafter use of Gods gifts , graces and benefits , and regards not perfection , advancement , vertue , not Heaven it self , must not content himself with a thought to please God , ( for alas , who is worthy thereof ) but cleansing and purifying his intentions , thoughts and dispositions , he must onely regard God , and have a desire to be in the accomplishment of the will of God in him , without having other interest or intention then the good pleasure of God , In this disposition which is pure and Christian , the soul will never fail to feel the help of her God , for those who seek God with purity of heart shall be worthy to possess him . In fine , we must pray to God continually , and in an affaire so important as is fidelity to grace , and the employment of our life , we must demand of God , and that instantly , his light to know what he would of us , his grace to accomplish it , his mercy and particular assistance to persevere in it , for he alone , who perseveres to the end , shall be saved , and we know that without the favour and assistance of God , we can do nothing . After this , the Christian who will proceed further , and live Christianly , must be very vigilant to root up , take away , and annihilate all that may alienate him from God , and draw him from his divine conduct . He must alwayes have a watchfull regard of God , to make use with purity and fidelity of the graces and gifts he receives of him . I say fidelity , not one or other , but according to the amplitude and state of grace that God communicates to him , and with purity of love and esteem of God. For we are obliged not onely to be faithfull to grace , but also to the manner of grace , and to the extent of the operation of God in us . So that our fidelity and co-operation must be correspondent and proportionable to the designes of God. We may fail in fidelity , and destroy the work of God in us three wayes ; in absolutely refusing the grace God offers , as when he said , I have called , and ye refused ; I have stretched out my hand , and no man regarded ; or being unfaithfull , repressing all the grace we have of God like him in the Parable , who hid his Masters Talent under ground ; or lastly , we are unfaithful , not running out all the race of God , but onely a part , straying from him to apply our selves to our selves or the Creature , like him who desired he might take leave of his friends at home , and see them before he followed Christ. These three states of infidelities , God severely punishes . He abandons the first , and leaves them to their own conduct and counsels , protesting that he will mock them in the day of their affliction , that is , of their death . From the second , he takes away the Talent , and throwes them from before his face , confines them to that place of darkness , whereof the holy Scripture makes mention , a place full of horrour and lamentation . Of the third , Christ saith , no man having put his hand to the Plough , and looking back is fit for the Kingdom of God. Whence we may learn , how much the Christian must suffer , who leads a life which we call common , who endeavours onely to recreate himself , to deceive the time , and hath no care or leasure to consider what he does , or what may befall him for the small esteem he makes of God and his graces . He is assured that such souls must apprehend some great evill , for whosoever hath , to him shall be given , and he shall have more abundance , but whosoever hath not , from him , shall be taken away even that he hath . These words shew the wrath of God to Christians , who make so little account of his Love , and receive his graces so indifferently , who , as the Apostle saith , count the blood of the Covenant wherewith they were sanctified , an unholy thing , and have done despight unto the spirit of grace ; words that shew the need we have to be faithfull to God , and what a high crime it is to injure in us the spirit of God , to destroy his works , to annihilate his graces , and to prophane his gifts and benefits . CHAP. VIII . Of Infidelity to grace , and how a man ought to live in his Vocation . THe consideration of this great evil , which draws along with it the peril of our souls , obliges us to find out by what way , and after what manner we come to ruine , and extinguish the operations of God in us , and what the principall subject or object is that causes us to refuse his grace , and despise his love , who loves us more then his own life , seeing that Infidelity to the graces of God , is the onely evil of our soul ; this must be a point of which we ought to advise : hereunto we must apply the greatest vigilancy of our life . To understand so necessary a Doctrine , we are onely to consider grace in it's essence , and regard what God intends to do in us by his gifts and operations : we have spoken of it elsewhere , but we will briefly repeat it upon the present subject . God by his love , operations , and grace gives himself to us , and possesseth us ; he wills that we be wholly his as he is ours , he is in us , and lives in us , that we may live in him , and by an excessive bounty , elevates us to the participation of his divine essence , and associates us to all his divine greatness . For this he created us , and hath given us the capacity to love him , and in loving him , to possess him ; and all that he doth in us , all the graces that he gives , are to no other end , but to accomplish all this in us . This therefore being granted , we shall find , that all the motions of grace and operations of God must produce two things in us ; one to draw us from our selves , and separate us from the creature ; the other , to draw us to God , to give us to God , and to make us one with him . Behold in few words , the being of grace , and designs of God. This being considered , it will be easie for us to see and know that we annihilate the graces of God and his works , when we remain to our selves , and adhere to our selves , and embrace the creature ; for in this doctrine of piety , we must say , that as grace separates us from our selves and the creatures , and unites us onely to God , so we separate our selves from God , and destroy his work when we are our selves , and adhere to the creature , and consequently we are less Gods , the more we are our own ; so that to ruine the work of God , and annihilate his grace , is nothing else , but to be our selves , to adhere to the creature , to follow our own inclinations ; in a word , to love our selves . This is a powerfull truth , which should beget in our hearts hate and horror of our selves , and detestation of all creatures , seeing the only cause of our loss and love of our selves is the onely Instrument of our ruine . This truth we should have alwayes before our eye , to put us in mind of the danger it is to follow our own appetites , inclinations and wills , to adhere to the complacency , esteem , and love of the creature . For it is certain , the more we love our selves , the more we are divided from God ; the more we follow our own wills and inclinations , and adhere to the creature , the more we destroy in us the works of God , and annihilate his gifts and graces . This is an evil that cannot be sufficiently deplored , since that for the regard of the creature , we lose the regard of God , to love a thing of nothing , we ruine in us the love of God , and for a wretched and miserable thing like our selves , the brood of sin , and the food of death , we destroy in us the works of God , and the effects of his love . Briefly , to adhere to our own wills , inclinanations and sentiments ( Oh who can speak it without a torrent of tears ? ) we separate our selves from God , and draw our selves from the order and designes of the eternall wisdom . Truly we ought to weep , and weep tears of blood , when we consider the weak condition of man. What ? this Man , who is capable of God , who hath right to possess God and to be by grace what God is by nature , immortall , eternall , perfect , and to possess an entire and eternall rest , and a fulness of all good , a true solid and permanent good , for him I say , ( O misfortune of humane nature , and weakness of our spirits ! ) to renounce all his happiness , and lose his God , and in him all things , to follow his own disorder'd inclinations , to do his own corrupt will , and to please and adhere to the creature , which is nothing but vanity , to enjoy a fleeting transitory good . He must neither have heart nor faith , that cannot grieve at this our blindness , nor apprehend an evil so common and deplorable ; he must be more obstinate then Pharao , that would not draw his soul out of this darkness , and deliver it out of this captivity , to set it at liberty , to go to serve and adore the true God , and quit the Leeks and Onions of AEgypt : O that I had wings like a Dove , for then would I fly away , and be at rest ; lo , then would I get me away afar off , and remain in the wilderness . O Iesus , who art our Deliverer , break these bonds that bind us , and permit not the weakness of our wills , and malice of our spirits , to oppose the power of thy grace . My Iesus , the only light of our souls , who camest into the world to enlighten those that walk in the shadow of death , come and defer no longer to give life and liberty to those whom thou hast chosen to be thy children . But let us put a stop to our zeal and not be transported with the motions and resentments of this just grief . Let us rather remedy the evil , and see what we must do to be faithfull to God , and to do that which he would have us . First , the Christian must take his vocation of God , and not of men ; for as we have formerly said , God only hath power to ordain all things , and it is the greatest mark of his Omnipotency for himself to choose and ordain the lives and actions of all men , and principally to give to his Elect , and to propose to them the way and light whereby he will perfect them in the state of grace , and conduct them to the enjoyment of the glory he hath prepared for them . So said Iesus Christ to his Apostles and Disciples , Ye have not chosen me , but I have chosen you , and ordained you that you should go and bring forth fruit , and that your fruit should remain ; shewing it is he alone that calleth us , and employs us in the actions for which we were created . When therefore the Christan is at the point to make choice of his vocation , he must ask it of God , and regard only God in his desire , and to render him capable of so important a grace , he must make an entire & true resignation and annihilation of his will , and of the use of his liberty , and neither have choice of liberty or will in any thing that concerns him , as having no will but that of God , leaving to God alone the power and care to choose , ordain and establish all according to his holy wil , considering nothing therein but the pure glory of God , and reserving a desire to accomplish what God by his good pleasure hath ordained him , proposing to do all that he should know to be the will of God. Secondly , when the Christian is in a settled estate and profession , then he must live according to the spirit and grace of his estate and vocation , and apply himself wholly to God in the use and wayes proportioned to his estate , wherein consists the ground of the souls fidelity . To comprehend this advice , we must know that in the life of every one , there are considerable two estates ; one generall , which is common to all the state of Christianity ; the other particular , which consists in the condition he professes in the world . The perfect Christian , who would be faithfull to God , must first have a care to agree with the state and grace of Christianity , the most noble of all professions of men , and the ground whereon we must of necessity raise the whole edifice of Perfection , in what condition soever a man be . For what is a man the better for being a perfect and an accomplish'd Gentleman , and a wicked Christian ? to what end serves it to be excellent in some condition and estate ? to seem good in some vocation ? to be esteemed of men , and to satisfie ones own conscience , if in truth , and before God he be not perfect in the state of Christianity ? He must then be a perfect Christian before he seek or think to be perfect in any other condition or estate . And therefore the first thing he ought to do , who would be faithfull to God , must be to live , according to the Laws , maxims , and according to the grace of Christianity , in such a manner , that he may strive to accomplish and become faithfull in all that is taught and required in this estate , with such purity and sincerity , that he neglect nothing , but make account of all that is in Christianity . For , as we say , there is nothing little in Religion , but all in it is great , all is here to be esteemed , and all is here of importance to him who will live perfectly in such an estate : so in the state of Christiany , we must esteem all ; and he that will be a perfect Christian , must make account of all that is proposed in Christianity , when he is in this estate , he must study to perfect himself in the particular profession he takes upon himself , be it in the world , or out of the condition of seculars . Thirdly , the soul seeing her self in a profession and vocation , must wholly apply her self thereto , so as if there were no other , and although she esteem of all other vocations , of all the wayes whereby God guides his Church and Christians , yet must she onely apply her self to her vocation , and step onely in the way and conduct of God , being without taste and voluntary knowledge of all others , as not being willing to make use of any way , but this that God hath ordained for her , whereto she is called . By this practise , the soul remains in her unity of application , and begins to be in the perfect adherence of the Spirit of God. To live faithfully in those wayes wherein she believes God will conduct her , she will be carefull to employ all her power to destroy and annihilate her self into God in those wayes wherein he governs her , without thinking of any other , resigning her self wholly to God , that he by his divine power , secretly and intimately operate in her a true annihilation , which separating her from her self , and all things , shall perfect her , and put her into a capacity of God , that is , shall render her worthy and capable to bear God , and be filled with him , who from thenceforth will be all in all in her by grace and love , ( which is the condition of the Saints in the state of glory ) yet after a manner proportioned to the baseness of earth . The Christian living in this faithfull application , shall not want the favour of God , and motions to draw him more and more to God , and to make him perfect . Let us now see how he must comport himself in the exteriour use of all things . CHAP. IX . How the Christian ought to comport himself in the exteriour use of all things . IT is a point of great consequence in the life of a Christian , to take heed to the use and seeking after of exteriour things , for besides that he must shun as Hell whatsoever is of sin , and abstain from all that displeases God , it is also necessary to see how he comports himself in exteriour things , though lawfull . Every employment out of God diverts us from him , if we be not ready and formed in the exercise of true piety , and conducted by the spirit of truth . All things are lawfull , but all things are not expedient , saith St. Paul , signifying that all that is lawfull is not alwayes good to do , and that for divers circumstances , a man must retain and deprive himself of that which is permitted . In the use and acquisition of exteriour things , even of those that appear lawfull , we may fail in divers manners , for the employment diverts us from God , the use and possession brings care upon us , and the adhering to them divides us from our selves , and makes us divide them with God , and as it is in the Parable many refuse to go to the Marriage , and to the heavenly Banquet whereto they are invited , that is , they refuse the graces and Heaven it self , because they turn themselves to the Creature . Some , saith Iesus Christ , go to their possessions and farms , others employ themselves in their affaires , some to buy , others to sell , and busying themselves in these occupations , think no more of Heaven , or , if they have thoughts or desires of it , they are stifled in the confusion of affaires . So that if God offer them graces , and cause them to feel good motions , either they refuse them , or think not seriously of them . Thus they extinguish in themselves the resentments of their salvation , the esteem of God , and by little and little , make themselves insensible of the graces and favours of Heaven . This evill is whereinto they fall in employing themselves too much in things which appear lawfull , and whereof they have not any fear . But the Son of God adds these dreadful and menacing words , that none of those men which were bidden , shall taste of my Supper ; words worthy to be weighed , and examined by Christians , which make us to know sufficiently , what circumspection we must have in the use and exercise of exteriour things , seeing they are capable to make us lose , and neglect his graces and vocation . There is no example more clearer to demonstrate this truth , then the fall of Lucifer and Adam , who fell from the heighth of perfection and grace , to turn to themselves and the Creature ; and because they had a will to contemplate and employ themselves in their own perfection , they were withdrawn from beholding God , and lost themselves in searching into themselves , and in the Creature , that which they ought to lay hold of , and seek in God alone . And to this day , sin is committed onely , because the soul is diverted from God , and converted to the Creature , and seeks in the Creature for her own particular interest and satisfaction , what she ought to seek onely in God and for God. Hence we may easily conjecture the hazards which happen , and the failings which they commit , in the use and research of the Creatures , and for as much as it is the snare wherein all souls are intrapped , it is necessary to beware of it , and cause all men to see it . See then in particulars , how a man ought to comport himself . First , The Christian who will live perfectly in any estate or profession , must have a care above all things , to do nothing that may displease God , for this motive is the touchstone of true perfection , the foundation and principle of solid vertue , and consequently , absolutely necessary for a Christian. For if , as we have elsewhere said , he must do all for the good pleasure of God , he must also by the same consequence , take need of doing any thing against the pleasure of God. In this advice , there are two things to be considered , very important to Christian Piety , one when it is said we must have a care to do nothing , sin nor any thing which displeaseth God ; in these words , we must learn , that this care is absolutely necessary , so necessary , that it is the onely care wherein a Christian ought to live . For the soul which must do nothing to displease God , and detests all that may displease him , shall never fail to be acceptable to his divine eyes , who contemplating her in this purity , will love her , loving her will possess her , possessing her will inrich her with his gifts and graces , according to his divine will and designes . Therefore in the acquisition of true and solid piety , we must not study so much to do as to take away , nor labour so much to acquire and act , as to devest our selves , and do nothing displeasing to God. The other point is , when we say that we must do nothing to displease God ; by this advice , we shew what the duty of the soul is , that will live in Christian purity , which consisteth in that she is obliged to regard God , and the good pleasure of God in all her actions . The reason of this duty is grounded in that we are not for our selves , neither our life nor actions , but we are for God , by consequence we must employ our life , actions , and selves for God. For this reason , God demands an account , even to the least moment of our time , unto the least thought of our heart , the slightest word of our tongue , and to the smallest action of our life . In brief , he will demand an account of our selves from our selves , because that we being not our own but Gods , we must employ our selves all for God , for his good pleasure and glory . He that will examine the precept of love , will ingeniously confess that which we say , for we cannot love God with all our heart , with all our soul , and withall our strength , but in seeking to please him in all things , even the least , much more in those which we call indifferent , though in truth they are not so , as we shall shew hereafter . Secondly , The Christian must avoid in his actions , the multiplicity and confusion which occurs ordinarily in affaires , even in those which are good and appear charitable , and above all , he must exempt himself from that which concerns him not , and is not of his office , nor suitable to his profession and vocation , and especially those which are above his capacity and power . This advice is to be weighed and cleared , for the most serious may be deceived , and the most zealous may lose themselves in their occupations ; by this way the Devill withdrawes away many souls from vertue and the purity of their vocation . It is easie for us to be lost in this snare , if we have not a pure regard of God , and a continuall vigilancy , we fall ordinarily into this evill . Sometimes a false zeal of charity transports us , sometimes we are seduced by complacency , sometimes by curiosity and our own inclination , which is much given to change and variety , and takes pleasure in all that it employes it self in , busies it self therein with much content , fastens it self thereto , insomuch , that the soul becomes at last so disordered that she finds no more repose in her spirit , no more attention in her self , but feels her self wholly estranged from God , even in the most holy exercises of her vocation . Being in this condition , she is disquieted , and this disquiet causes a distaste and alienation from vertue , whereupon losing the reins , she more and more abandons her self to exteriour things , and infallibly loseth her self , if she have not a care to withdraw her self in good time , and if God preserve her not , and behold her with the eye of mercy . The soul therefore that seeks perfection , and the inward peace of the heart , must be vigilant herein , and not suffer her self to be inconsiderately transported under any pretence whatsoever , for it concerns her salvation . The state of true love and grace , alwayes withdrawes the soul from all multiplicity , and separates her from all things ; for so much as she hath of love and grace , so far is she separated and estranged from the Creature , and the more she is to God , the more she flyes and detests all things else ; the more grace raigns in her , the more it separates her from her self and the world . Self-love drawes us to the Creature , and involves us in a multiplicity ; on the contrary , the love of God separates us from the Creature , and puts us into unity . This most true principle , may serve us as a plummet to sound the depth and interiour of the soul , He who is subject to grace , and hath but any pure love , needs not to be perswaded to this , because the love of God and grace , makes him hate , fly , and detest both the World and the affaires of it , and assuredly , he will shew it by the effects , for he cannot do otherwise . Whence it will be hard to approve the opinion of those , who would be truly devout , and perswade themselves they have true Christian piety , yet charge themselves with cares , with affaires and trouble perplexing themselves in thoughts , desire , and bringing about divers designes . To convince and enlighten them if they be capable , we must resume our principle , and onely say to them , that the love of God speaks unity , and the love of our selves multiplicity . Thirdly , There are many actions necessary in many affaires wherewith we cannot dispense for that they are necessary , and wherein our nature and spirit may be satisfied and content . But we must renounce this pleasure and content , for God must have all our actions , and to do Christianly and purely , we must do it onely for his good pleasure , so that if we mingle with it other pretences or contentments , it is not purely for God , but we share with God , and we rob him of all that part that we take therein . But if the actions we do be naturall , as to eat , sleep , and the like , we must not fulfill them by the instinct and appetite of nature , which forces us to satisfie both her necessity and pleasure , but we must perform them out of a pure desire to do the will of God , which obligeth us to this necessity ; this desire must be exclusive , as to any other instinct and will. For in actions naturall and necessary , there is great difference between the rule and end of the action ▪ The rule is humane and naturall , the end must alwayes be supernaturall , as for example . We do some necessary act , as to eat , sleep , or the like , the necessity is the rule , but God must be the end of this action , for he is the end of all the actions of man , both free and necessary , and we are obliged to direct all our actions to their supernaturall ends , it is the advice of St. Paul , Whether ye eat or drink , or whatsoever ye do , let all be done to the glory of God. This truth is most evident , for if God were not the end of such actions , it must necessarily be , that man himself is the end thereof , which would be a kind of Idolatry and errour to affirm . We must then conclude and say with the Apostle , Whatsoever ye do in word or deed , do all in the name of the Lord Iesus , giving thanks to God and the Father by him . In all lawfull actions , therefore we must regard the rule and the end of necessity , which must be no other then the good pleasure and pure will of God. But if in these actions there should happen some displeasure , as if they should be contrary to our Honour , or if they be full of bitterness , then we must couragiously embrace them , and with an affection and love ready for the displeasure which might happen , offering our selves to God to be filled with bitterness , as often and as long as it shall please his divine Majesty ; So in all the actions of man wherein he may take pleasure or displeasure , in what manner soever they are , we may frame three acts . The first is an act of obedience , making such an action very naturall and necessary by submission and obedience to the pure will of God , who hath ordained all things after the best manner that best pleaseth him . The second is of abnegation , renouncing the pleasure , or accepting the displeasure which may be therein . The third of resignation , giving our selves up to the will of God , to be in a continuall suffering of displeasure , if it shall so happen , and that for as long , and in what manner it shall please God ; For the soul must have no will but to accept the will of God. Fourthly , we may fail , yet in the use and research of things , not onely lawfull , but also vertuous , by adherence and inclination thereto . It is a fault ordinary enough , and which we must avoid , because our soul must be free and not tyed but to God onely and to his pure will. For as we ought to do nothing but for God , and by the Spirit of Iesus Christ , which is the true and onely spirit of Christianity ; so we must not act by our own inclinations or passions . Whence they are deceived , who employ themselves in those actions which they are most inclin'd to , and shun those they fear , and embrace most willingly the occupations and exercises whereto their inclination carrries them . Thus we see some have an inclination to exterior penitence , others to compassion , and some to penance ; one is prone to the love of things regulated , another is pleased with solitude , and the like . And we know that ordinarily , every man follows the motions , and most willingly chooses the manner to live according to his inclination . It is a great advantage and gift of God , to have received a good soul , as the Wise man saith ; but to embrace the good , and do it's actions , because the inclination or passion carries us thereto , though they be good , this is not to act Christianly ; on the contrary , this is to live bruitishly , for beasts follow their passions ; or at best , to act but humanely , when the inclination is conformable to reason . He therefore that wil do a Christian action , must take a supernaturall principle , which is grace , and never do his actions , because passions and his inclinations carry him thereto , but onely because it is the will and order of God upon him , and because such actions are acceptable to God. Thus he that will live Christianly , must never undertake any thing which he believes is not the will of God ; if he do any good action , he must do it for God ; if he choose a manner of life , he shall regard God onely , and strive to do only what is most perfect in him , most conformable to the life and actions of Iesus Christ , and most contrary to his own inclinations and naturall affections . But if he find himself in doubt , or perplexity , and if he desire to judge his actions , his resentments , and intentions , to know if they be good , and truly Christian , then shall he have recourse to Iesus Christ , who is the chief truth and rule of our lives and actions ; he shall demand light of him , and taking Iesus Christ for the object of his life , and the truth for his rule , he shall consider whether his intentions and actions be conformable to the truth , whether they be like to those of the Son of God , whether he act in the perfection and purity that God demands of him according to his vocation , and conformable to the sanctity of the estate of Christianity . The Christian living in this manner shall become acceptable to God , shall arrive at the perfection which God requires of him , and shall do all his actions with the purity he ought , which is the Principall point of a Christian life . CHAP. X. Of Sufferings , and the esteem we ought to have of them . TO act , and to suffer , are the two estates of the life of man , and like two Pillars , sustain him . He that will live perfectly , must know the use of the one as well as the other ; as he must act Christianly , so must he suffer Christianly , that is , holily , and in a manner , worthy the estate of Christianity . This is that which we have left to examine , and is the last draught of the Picture of a perfect Christian. We have already spoken of his foundation , of his interiour , of the purity of his actions ; it remains that we treat now of his sufferings . This is a point which we must look upon as the most essentiall in Christianity ; for suffering is the first state which a Christian must expect , and wherein he is to continue . We are born in sufferings , we live in solitude among temptations , and shall die in pain . It is the portion of humane life , the most ordinary food of our souls . It behooves us therefore to know how to make use and profit thereof . He hath made a great progress in perfection who can suffer , and bear couragiously all that can befall him , such a one God owns as a friend . Fire tries gold and silver , but men are tried in the Furnace of humiliation . Here the fidelity of our soul appears ; for the Christian ought to follow Christ as willingly to mount Calvary , as to mount Thabor . In brief , here the purity of our actions and intentions do best appear what we do of our selves , be it in penitence , good works , or otherwise , is for the most part full of our own spirit , and evil , it follows our inclinations , it is in regard of our selves , and our own Interests proportioned to self-love , and for the most part concerns our selves . But in all that happens to us , we shall find nothing but God , if we know how to lay hold of him , when he puts forth his hand unto us . To learn so good and profitable a Doctrine , we must propose these truths for a foundation . First , if we consider God , as soon as his wife providence embraced all the world , his divine eyes surveigh'd all things , his infinite wisdom ordained the whole ; and his wisdom , sayes the Wise man , stayes in his force from one end to the other , and sweetly disposes all things , and he not onely ordains and disposes all , but he makes all the good and the evil , life and death , poverty and riches come from God. Now , the works of God are holy , his will is just , his decrces equitable , his ordinances amiable , and above all things we must adore and seek his good pleasure . What remains then , but that we receive all things from the fatherly and loving hand of God , that we kiss the hand that strikes , since it is the hand of God , that we bear with an humble and quiet submission all events , be they painfull or easie , good or bad , prejudiciall or profitable ? and we must entertain them not onely with an equality of spirit , and inward peace , but with respect and essence , as coming from God , nothing being done but by his order . It is just we should esteem this conduct as the conduct of God , and subject our selves to it , not onely with patience , but with respect and honour , for all that comes from God , must be highly esteemed . Souls that live enlightened by faith , and walk with the spirit of truth , hold it a great honour , and much esteem sufferings , as being the work of God , and the effects of his will , which we ought to honour and esteem , as well in sufferings as in quiet , in privation , as well as fruition , in evil , as in good ; for in all , it is the will of God , a will adorable , to be esteemed above all the world , a will more worthy then the life and salvation of all mankind . We must not regard the evils and sufferings in themselves , but we must consider them in the will of God ; There we shall see what they are , and the esteem that God makes of them . Iesus Christ wills his Apostles , speaking to them of sufferings , to receive them without fear , and with esteem , and wills , that they be unto them sweet and pleasing ; Because , saith he , the hairs of your head are numbred , and not one of them shall fall to the ground without the will of your Father : He said , that God is our Father , to engrave in our hearts a respect , confidence , and love ; He sayes , that our hairs are numbred , and that he keeps an account of them to perswade us , that Gods care of us is great , and that he hath a care of us , even to the least things . In brief , he saith , that a hair shall not fall to the ground without his order , to shew that all the losses , privations , sufferings , all events , loss of goods , of honour , of life , happen not but by the order of God who is our Father . What greater reason to esteem sufferings , and to conduct our souls to peace and repose amidst the perplexities of the world , then the assurance of Iesus Christ ? It is enough for a Christian ( if he be a Christian ) when Iesus Christ sayes to him , Fear not , for a hair shall not fall to the ground without your Father ; how full of love and consolation are the words of Saint Paul to the Ephesians ; I beseech you that you walk worthy the vocation wherewith ye are called : The Reason he adds ; There is but one Lord , one faith , one Baptisme , one God and Father of all , who is above all , and through all , and in you all . These words are sufficient to establish us christianly in the spirit of suffering , and to make us to bear all with sweetness , peace and tranquillity of spirit , even with esteem and respect . We need no other object for our eyes , nor other thought in our heart , but there is but one Lord , this Lord is God , this God is our Father , this Father is above all . In these words we shall learn in what respect , subjection and esteem we ought to be in all the contrarieties and sufferings of humane life . Secondly , We may look upon the state of Christianity , and examine what is the essence of the true spirit of piety ; we shall find that sufferings is the principall , its life , and its continuance , and its maintenance . My Son , sayes the wise man , going to the service of God , keep thy self just and in fear , and prepare thy soul to temptation , adding , Take all that shall be imposed on thee , suffer pain with patience and humility . St. Paul more clearly describes this , when speaking of the persecutions he had suffered , he adds , And all those also , who will live godly in Iesus Christ , shall suffer persecution , which must be understood of all sorts of sufferings , both inward and outward . For the life of a Christian , is no other then the life of Iesus Christ , the spirit of Christianity . This is the spirit of Iesus , or in the common phrase , the spirit of grace . Jesus was alwayes in humiliation , and sufferings ; he loved from all eternity , seeing that from all eternity he was resolved to be man ; he is reinvested therein becoming man , humiliation and sufferings were the centre of his life . It is enough to honour pains , humiliation and sufferings , to say that Iesus Christ hath born them ; and as the Christian must be the image of Iesus Christ , so must he bear with Iesus Christ all sorts of commotions , pains , humiliations and sufferings . As we have born the earthly Image of the earthly Adam , let us also bear the image of the heavenly , saith the Apostle , meaning that we must reinvest us with his Vertues , that our life may be an express image of his life , which appearing alwayes in desertions , lowness and sufferings , so ours must be but the same state of sufferings . What honour is it to a Christian to weare the Livery of Iesus Christ ? what happiness to follow his steps ? we are his members , he is our Head ; were it not a shame to see the body decked with flowers , bathed in delights , and the head crowned with Thorns ? we are his Brethren , and must possess one heritage with him ; is it not reason then that we should be like him , and imitate his conflicts , if we would participate of his Triumphs ? We are co-heires with Iesus Christ , saith the Apostle , if we suffer with him , that we may be also glorified with him . Whatsoever it be , the Sonne of God hath so ordered it in Christianity , that he that will follow him , must renounce himself , and take up his Crosse. They are deceived , who think to attain true piety with delights , who refuse all sorts of pains and mortifications , who take care for peace , repose and health , who onely study to frame to themselves an easie life ; and seek for ease in their labours , and quiet in their spirits , and think thereby to make a great progress in perfection . No no! vertue walks onely amongst the thorns ; and amidst the travails of the spirit of flesh , and the vices of the world . She must tame her self by watchings and mortifications ; and the happiness of a Christian is onely in the Crosse. It is the Livery of the Children of God , the mark of their election , the Plummet of their fidelity , and the onely way of Heaven ; for saith St. Paul , We must enter into the Kingdom of God through many tribulations . The third reason is , that the grace of Christianity can operate no other effect then annihilation and suffering , for to be in grace , is to be subject to graces , and to be in the Kingdom of grace , that is to be in the Crosse. For so much as the soul hath of grace , so much she must have of the Crosse. The Fathers of the Church call the life of a perfect Christian , a hidden Martyrdom , which is easie to conceive , if we consider that the spirit of Christianity consisteth in a crucifying love , a love like that of the spouse , who cryes , I charge you O ye Daughters of Ierusalem , if you find my beloved , that you tell him , that I am sick of love , love which pierceth the soul , which transports and transforms it into its object Iesus ; love which combates sufferings , and triumphs over death . Behold this combate of love . God loves us , gives us his love , makes us suffer to prove the faithfulness of our love ; the soul that suffereth because she loves , willingly throwes her self into sufferings , and defies all labours , that in her sufferings she may express her love . Iesus did so at the evening of his death , when he went to sacrifice himself upon the Altar of the Crosse , when he said to his Apostles , To the end , the World may know that I love my Father , and do as he hath commanded me , arise and let us go hence , whence he went to the Garden of Olives , to deliver himself willingly into the hands of his enemies : where he shewed that love was the cause of his sufferings , his sufferings the marks of his love . Howsoever it be , to be a Christian , and not to love God , cannot stand together , and to love God , and not to suffer is impossible . The spirit , and the proper grace of the state of Christianity , puts us into this necessity ; for the first and most inseparable effect of the grace of Christianity , is to destroy in us the old man , and to crucifie him , there to make the new man to live , who according to the Doctrine of the Apostle , is no other then Iesus Christ , and we know that grace must necessarily destroy our evill inclinations , and Iesus Christ will purifie and consume , after the manner that he pleases , and as much as he will , the being and life of Adam , who is in us , there to establish a being and a life of God. Now this cannot be but by sufferings , by subversions , and by a long and painfull death , and therefore the Master of Christians said to the Galatians , Those that are of Iesus Christ have crucify'd the flesh , the sins , the passions and concupiscenses , shewing that those who are Gods , and in the Kingdom of grace , are crucify'd , and must necessarily be in the state of sufferings and subversions . And immediately after , he tells us , that we are Christians and Children of God , not onely to live in this estate , but withall , by a necessity so absolute , that we may say , that those who are belonging to Iesus Christ , are known to be such , because they have crucified and mortified their flesh and passions , more then those who have not mortification , and who avoid and neglect it , and therefore belong long not to Iesus Christ. The conclusion is manifest in St. Paul , who said , If any of you have not the spirit of Iesus Christ , he is none of his . Now this spirit is no other then the spirit of sufferings , subversions , contrarieties , oppositions and the Crosse , and therefore he that will be Iesus Christ , must resolve to suffer , and though he be not oblig'd to demand it of God , yet he must embrace it with esteem , and receive it with love and courage , when it befalls him , for that it is necessary to establish him in vertue . Hence we may see what deceipt is crept into Christians , who making profession of some piety , instead of profiting by sufferings , and receiving them with esteem have no greater care then to exempt themselves from them , seeking nothing but their own inward and outward content , and labouring to live in a satisfaction and repose of spirit , they fly all sorts of pains , and remove themselves as much as they can from all trouble , be it never so little , and renounce and avoid all occupations and occasions that may mortifie them , and if they cannot help themselves , nor find any remedy , then there is nothing but vexation of spirit , murmuring in their hearts , impatient in their words , and excessive in their plaints , suffering themselves to fall into a dulness and weakness , unworthy a Christian . To live so as to become uncapable of any solid vertues is the mark of a heart which is not Gods , and of a soul which loves but it self . Let us then hearken to the decree of Iesus Christ , He that loves his life shall lose it , and he that hates his life in this world , shall keep it unto life eternall . CHAP. XI . How the fear of suffering drawes us from the way of perfection . HAving in describing the way to perfection , shewed the obstacles therein , it will not be necessary to speak farther of it , were it not that the subject of sufferings obliges us thereto . Hitherto we have seen how all that is of Adam , and of the life of Adam , hinders us from pleasing God , for man as the Child of Adam is the child of wrath , the object of divine Iustice , degraded from all favours ; his fall is so deplorable , that he is uncapable of raising himself up to God his supernaturall end , if not aided by grace , and if he were not engrafted in Iesus Christ , as the stock into the vine , and lived not his life , which is a life of grace , a life that the Apostle calls the life of the spirit , for they that are in the flesh , cannot please God , and the works of the flesh are called in the Scripture , dead works . Now if we contemplate this world in the curse of sin , we shall find that all creatures have conspired against us , that the aire is full of our enemies , that all things may be the instruments of our ruine , wherefore our obstructions in the way of perfection are infinite , but the greatest are in us , and of our selves . One of the greatest is , a fear to suffer pains , an apprehension of shame and confusion . For commonly , we stand in fear of crosses and travails , self-love causing us to shun all that humbles us , making us to fly what ever is low , and hindring us from embracing any thing that is difficult . This fear is a great obstacle to vertue , which cannot be attain'd but by travel , nor preserv'd but by viglancy , nor perfected but in humility and privation ; it is the common resentment of all men . We see also by experience , that he who fears labour and suffering , often fails of goodness , and willingly renounces it , when he finds any trouble to conserve it . He easily quits the rudder when he sees the least storm of temptation , or opposite action arise , and rather then suffer humiliation , he will quit vertue , and if there be occasion , renounce his portion of Paradise , rather then the pleasure and content he takes in doing his own will , rather then his own quiet and repose . We see the greatest part of Christians dare not enter into consideration of their lives past , nor reflect seriously on their sins , nor think of death , or future estate of the soul , meerly by reason of fear to suffer sorrow for their sins . That they may not be sensible of the apprehension they ought to have of God's Iudgements , they will not so much as think thereon . Hereupon they persevere in their malice , and remain finally obstinate in their sins , living in ignorance of things necessary to salvation ; so true it is that the least fear of pains withdraws them from vertue . To see how much this fear is prejudiciall , let us consider that to the acquisition and conservation of vertues two things are necessary which require both travel and pain . First , we must destroy ill habits , next , we must acquire vertuous habits ; We cannot ruine the evil without mortification , and consequently pains and sufferings ; we cannot root them out without privation and resignation , wherein is both travel and the cross . But if we will obtain good habits , and practise Christian vertues , and all in grace , then we must have a great care , vigilancy and strength of courage to resist all oppositions , that nature , inclinations , or occasions present unto us . And although vertue be beautifull , sweet , and acceptable , yet she finds contrarieties , and then she needs resolution to use violence , and to come to the point whereof Iesus Christ spake , when he said , If thy right eye offend thee , pluck it out , and cast it behind thee ; if thy right hand offend thee , cut if off ; words which shew the pain and travel a Christian is obliged to undergo to root out of his heart , and tear from his soul , all that is contrary to the Law of God and vertue , words which condemn our delicates , and all that fear labour and sufferings , excusing themselves by their weakness of nature . To comprehend the importance of this advice ; Let us lift up our eyes to the contemplation of the truth and spirit of Christianity ; there we shall learn of the Son of God , that the Kingdom of heaven is gained by violence , that the grace of Christianity is grounded upon suffering , that the perfection is in love , in love crucifying ; that all the wayes of God , and the operations of his spirit , consist in privation and resignation , and consequently in the cross . Whence it necessarily follows , that they who fly sufferings and humiliation , seeking onely a sweet pleasant life , fearing pains and travel , do by this fear , make themselves unworthy of God , who reigneth on the cross , and is onely found in the thorns of the fiery bush . They withdraw themselves from the Kingdom of grace , which agrees with annihilation ; they shut their heart against love , and which is more to be lamented , go out of the order of God , and from the conformity , they ought to have with Iesus Christ crucified , who is the object , the way , and the life of perfect Christians , and of Iesus Christ , who cannot conduct our selves , but in the way of annihilating , of suffering and humiliation , which is the way of Iesus Christ , his life and essence . Here may these delicate persons see how their faint-heartedness deceives them . Let us then take heed , and seriously consider the sentence that Iesus Christ pronounces against them : He that takes not up his cross and follows me , is not worthy of me . To fear sufferings to fly humiliation , to refuse the communication of God , is to make our selves unworthy and uncapable of all his divine operations of grace ; for God cannot communicate himself to the soul in the wayes of grace , but he will cause therein annihilation and humility . All the operations of grace can have no effects in our souls , but those of humility , abnegation and death . Grace must operate in the souls , that which death doth in the body . This is so known a truth , that all that speak of grace , unless that it 's proper and principall effect , is to give us to God , to make God live in us , and to place therein his love and favour . It is impossible for God to operate all that in us , without annihilations , subversions , humiliations and death ; unless he pluck the love of our selves and the Creatures from our hearts , he cannot plant his own therein . If he kill not in us the old Adam , never will Iesus Christ live in us . God cannot dwell in us , if he do not annihilate and consume the impurities and malice of our souls . Thus Christian grace , to produce its effects in us , requires an estate of submission and death . They therefore deceive themselves , who think they are in grace , yet bear no mark at all of this grace , for if it be in a soul , it will infallibly produce the effects proper to it , if it produce nothing , it is a sign it is not there . Herein also appeares the wrong that the fear of suffering causeth to Christians , How much do souls separate themselves from God , who seek no other consolation , satisfaction and enjoyment but their own , and labour onely to put themselves into a certain repose , thinking that perfection consists in this false rest , and never to suffer any crosse , affliction or temptation . No no , Earth is the place of combate ; Christian life is the death of man ; perfect love , like the Phenix , seeks death , and findes life in the same flames ; the Crosse gave grace , grace now giveth the crosse , the sacred spouse saith , she is fair but brown , scorched with the burning beauty of divine love . He that cannot suffer , cannot love , he that cannot love , is not worthy of God , or the name of a Christian. It is love that triumph'd over Iesus Christ , annihilated him to the condition of our mortality , it is love that humbled him , even to our lowness and infirmities , it is love that crucified him ; Christianity hath no other love or grace . If then the Christian will love , if he will be subject to the Kingdom of grace , he must defie all sufferings , and couragiously embrace all that shall befall him , for love overthrowes all , and triumphs over the soul. If she flatter , it is to hurt , if it hurt it is to kill , so they who seek true and solid piety , must not behold God but in the Crosse , nor consider grace but in humility and sufferings . My well-beloved , saith the spouse in the Canticles , is a bundle of myrrhe ; she confesses she fainted and dyed in the communications of love , she received from her God. For when the spouse had given her his love , and ordained charity in her , she instantly adds , stay me with flaggons , comfort me with apples , for I am sick of love . The greatness of God , the infinity of his being , his divine spirit are so powerful , that if he never so little communicate himself to the soul by the purity of love and grace , He is able to annihilate and consume her . For if he apply himself to the Creature , without proportioning himself to its capacity , he cannot be supported , for he overwhelms and ruines the created , being by this power infinite , and infinitely predominating over a being so small , so subjected to his power . In fine , it would swallow up and consume it , if he did not proportion his operation to our weakness , and if he gave us not a capacity and force to bear it . But whatsoever he doth , if he communicate himself , he alwayes annihilates , if he giveth grace , he changeth the man , if he giveth light , he humbles him , if he make him to bear his love he wounds him . Thus the soul that will love God , must love sufferings ; he that will love the life of grace , must lose himself , and annihilate himself to receive divine operations . He that will beare the light of truth , must humble himself , seeing God doth not manifest himself but to the humble of spirit , and that all the works of God bear his Crosse in humility . Hence we learn , that it is necessary we esteem the Crosse and sufferings , and embrace them with joy and fervour of spirit , but we must further observe that sufferings , subversions , losses and humiliations , and other misfortunes of humane life , are necessary to a Christian , to keep him steadfast amidst the deceits and blandishments of the World , the subtleties and surprizes of the Devill . By these wayes which we call rigorous , God severs us from the world , and takes us from kindness to the creatures ; he makes use of these losses and subversions as of gall and bitterness to mingle with the sweets that the creatures present to us . He uses humiliation and affliction to abate our pride ; and if he do leave us for a time , it is to humble us , and in all this , he is most mercifull to us , whereof they are unworthy , who fear sufferings , and for love of themselves , oppose the love that God bears them , and destroy what God would do for their good . Moreover by these losses and eversions , by sufferings and humiliations , privations and abnegations , God delivers us from the nets and snares of the Devil . This enemy of our salvation seldom tempts us but in the Principles of nature , and our own inclinations , he makes use of the love of our selves against our selves . Now he is unable to do us evil , and is deceived in his malice . When God vouchsafes to annihilate us , and put us into the wayes of suffering , of desertion , of humiliations ; or when of our selves we give our selves to the study of mortifications , to exercises of humility and to the practice of the spirit , of repentance ; for through these mortifications , we destroy in us whatsoever is evil , and pluck from our selves that which serves as an instrument of the Devil to loose us and deceive us . In fine , by sufferings and humiliations , we put our selves out of hazard , and are shielded from the dangerous darts , and most forcible temptations of the Devil , because it is a thing so noble and so worthy to suffer , and to suffer in the spirit of grace , that it is above nature , & the common order . Whence it comes to pass , that the Devil , who cannot tempt , but according to the order of nature , knows not how to take the soul that lives in the spirit of sufferance , and of the cross . But if he will assault her , ( as he will not fail to do ) it will be against her sufferings , endeavouring to destroy in the soul the spirit of the cross , suggesting to her temptations of impatience , of envy , of vexation , giving her occasion to make ill use thereof . For he knows that the soul is in assurance , and out of danger so long as she shall remain faithfull to her sufferings , to her eversions and humiliations , and to the state of the cross , in as much as this evangelicall spirit is a wall of fire which invironeth the soul , a cloud that covers her , a huckler that protects her , and humility is the foundation that upholds her . Reflecting upon what we have said , we see it is a great impediment to the way of perfection to decline sufferings , and not to care to make advantage of all that happens to us , to receive it , and to bear all according to the spirit of the grace of Christianity . And by these Principles , we shall know how far pusillanimous and fearfull soules stray from solid vertue , who fear all things , who seek nothing but delight , consolation and satisfaction . To remedy these abuses , let us see with what dispositions we must receive all the emergencies of humane life , and in what spirit we must bear them . CHAP. XII . Of the Dispositions wherewith we must bear sufferings , and all the adversities of humane life . WHat way sover we look upon man , we shall find him condemn'd to a thousand disturbances and evils ; his life is a perpetuall warfare , his dwelling , in the land of his enemies , his estate consists in the adversities of the world , which like a sea , full of rocks and storms , tosseth him perpetually up and down , and holds him in continuall fear . Dangers threaten him , miseries , sickness , and death are the portion of his life , sadness and sighes his ordinary entertainment ; in his greatest pleasures , he finds a bitter sweet , some misfurtune is always present , or some apprehension seizes him , which mingles the sweet of his pleasure with the gall of some misfortune , it is common to all men , none are exempt , not Kings by their power , nor the Learned by their prudence ; it was said by a King in his greatest and most just resentments , Truly , every man living is altogether vanity : But if he be a Christian , he is yet more subject to sufferings , though in another respect , as a member of Iesus Christ , he must , like his head , bear thorns , and the cross , being by the state of Christianity , and the grace flowing from the cross , associated to the conditions , crosses , and sufferings of Iesus Christ , he is united to him , and partakes of his spirit and life . In this sense is it , that Saint Chrysostom expounds that passage of Saint Paul , God is faithfull , by whom you have been called to the fellowship of his son Iesus Christ our Lord. The holy Apostle teaches us that a Christian is associated to Iesus Christ , and as such , he must have no other portion in the world , but temptations , sufferings , and desertions . Let no man ( saith Saint Paul , to his new convert ) be moved by these afflictions , for your selves know that we are appointed thereunto . Temptations , adversities , humiliations , and eversions are the gifts of God to his elect , tokens of his love and favour , to which purpose Saint Mark furnishes us with a pertinent Text , where the Son of God promising Apostles , and all those that would follow him , rewards worthy of God , and proportionable to his Love , reckons up many , adding , that he will give them crosses and persecutions , as an additionall of his love and favour . This is the way that God takes to lead us to heaven , the means he uses to establish our salvation , and makes us agreeable to his divine Majesty . The Wise man speaking of the just , saith , he hath tried them like gold in the furnace , and hath received them as a burnt-offering , and pleasant victims sacrificed to the supreme Essence of God by crosses and humiliations . God operates our sanctification , conserves us , confirms us , in his divine mercies . There needs no other witness then the Angel Raphael , when he said to Tobit , Because thou art pleasing to God , it was necessary that temptation should try thee . This is evident , that the state of sufferings is necessary , and how much it imports us to esteem of them , to hear them with affection , and make use of them with profit , for God hath greater designes over souls by sufferings , then by all other wayes of grace that we could represent , it is the state that most purely and holily honours his divine being ; it is the spirit of Christianity ; in brief , it is the life of man , and therefore he must know how to drink of the cup of blessing , he must learn to ascend the ladder that reacheth from earth to the arms of God. And to apply our selves thereto with method and facility , we will divide this matter into three dispositions which accompany our sufferings , and the state of the soul in her crosses . First , We may suffer according to divine wayes . Secondly , By the spirit of Christianity . Thirdly , In the zeal of Iustice against sin . In these three Dispositions we shall find all the rest . To suffer according to divine ways belongs onely to souls who are truly Gods , who adhere to him , and are dissolved in his love . To suffer this way is wholly divine , he must be wholly God's , love nothing but God , and be in the pure regard of God. To have this Disposition perfect , the soul in its sufferings , eversions and humiliation , and in all the contrarieties of humane life , must have no other thought nor interiour state , but to suffer , because it is the pleasure of God she should suffer . This I call a pure regard of God , she suffers onely to praise God , onely because God hath delight to see her suffer , and wills that she should suffer . This Dispositition is the state that the Wise man calls the Sacrifice of the Holocaust , a sacrifice killed and layd whole on the Altar ; as the holocaust is all consumed and annihilated to the glory , content , and honour of God alone , without the Creatures having any part therein ; so the soul suffering in this pure regard of God , sacrifices her self wholly to God , and is wholly consumed in the good pleasure of God , without her bringing or receiving any other intention thought or state wherein her happiness doth consist . For God seeing the soul suffer onely for his content and good pleasure , gives her a sufficiency and capacity to suffer with so much liberty and amplitude , that she no longer regards what she suffers , nor thinks more of sufferings , but only thinks to do the good pleasure of God. So that she undergoes not sufferings with pain , but with love , and with a disposition that beares in it more of love then of sufferance in the suffering it self , resigning her self wholly to God , and to all the effects of his spirit and grace , how vigorous soever they may be , thinking no more of sufferings , but believing and loving ; and in this disposition , love is the life of sufferings , and sufferings are the object of love , of a love pure and perfect . To suffer according to divine wayes , may yet be understood in another manner , when in sufferings , mortifications and humiliations , the soul is such to God , and so firmly united , that all things in the World are painfull to her , all is unsupportable to her , and her own body causes her to sigh and lament , saying with the Apostle , We groan within our selves , waiting for the adoption , to wit , the redemption of our body . Every where she findes contrariety , and the more she lives in Iesus Christ , the more she feels the weight of the Creature ; all her repose is to be Gods , she seeks not , nor findes any thing but pain and contrariety , for she findes all her pleasure , all her repose and content to be in the good pleasure of God. In this disposition the soul must be really lost in God , for she no more beares all the adversities of humane life , but according to the spirit of God with a divine patience , that is in the same manner that God beares them , or if you will in the spirit wherewith Iesus Christ suffered our nature , our sins and the Worlds , a patience which we must adore and imitate in Iesus Christ , for he did not onely beare them , but also ( which is admirable in the excess of his love ) gave his life , a divine life for our sins , and by the same patience , bearing the contrariety that his divine and infinite essence hath to all impure and limited creatures , he acted with the creature , laboured and died for it . This patience of Iesus Christ , is the beginning and cause of our happiness , this patience is the cause that all the just and holy that ever were in the Church militant , have born all adversities with peace and meekness ; this patience must alwayes make us to suffer all the rigours of this life , but after a manner so much more perfect and divine as the soul hath received of grace , and is advanced in the way of perfection , according to the measure that the soul is possessed of the life of Iesus Christ , to the same measure the spirit of sufferance , must be pure in her , and she must remain more resign'd to the designes of God , more divided from all Creatures . In this point consisteth the principall subject to be examined , whereby to know the fidelity of the soul. He that would know the way to make use of this divine spirit , must learn it of Iesus Christ , who is the rule and example of our life and actions , all that he did , all that he suffered , had relation to the glory of his Father , to the exaltation of his name , to the establishment of the Kingdom of God in our souls . In a word , he lived in the World , and dyed upon the Crosse , onely to do the good pleasure and will of his Father . My meat ( said he to his Apostles ) is to do the will of him that sent me : This was the end of his coming and of his incarnation . Let us do the same , and remember , that as we must have purity of intention in all our actions , so must we in all our suffering , have a pure regard to the will and good pleasure of God. When we shall suffer ( whatsoever it be ) let us suffer it , because God permits it , or so appoints it , or because he will shew his power over us , and will be glorified in our subjection . Let us not regard our own interest , but undervalue all things in respect of the glory of God. Let us endure them onely in regard of God , since it is his will , since he takes pleasure to see us in sufferings and in the Crosse , and that he will shew his power in our submission . Let us reduce all our intentions hither , they may be good , but this includes all the rest . In this disposition , Iesus Christ prepared himself for the Crosse , and presented himself to his Father , to be the offering and the sacrifice of the holocaust , a propitiation for our sins . Thy will be done , said he , and no more ; let us say the same in all events , let us settle the foundation of our soul in this estate and disposition . To this we must add a remarkable admonition for those who will profit by sufferings , humiliations , and other adversities of humane life , and bear them with faithfulness . And that is this , that in all conditions of life , in all that may happen to us , we must endeavour to find out , if it be possible , the designes which God hath over us , in all that he does or permits to be done ; and we are to be very carefull to receive them , and co-operate faithfully with them . For as God in all he does or permits , hath alwayes some design worthy of his greatness and goodness , so is it the duty of the soul to submit her self thereto , to subject her self according to all her capacity , that with an intire consent , she may act with God , if need be , and receive with fidelity all things according to the designes and intentions of God : as for instance . There happens losses and ruines , we are to see if God by these losses , would separate and sever us from the Creatures . If it be so , we must accept them with this disposition , and make it our endeavour to sever and deprive our selves of the love of all things created , because that by the losses and disgraces which befall us , we see that this is the design of God. Or else if by humiliations , and interiour or exteriour eversions , God will annihilate us , let us consent to this annihilation , and applying our selves thereto , co-operate with the work of God , with all the extent and power of our soul , and so let us do in all , and according to the diversity of the objects . This advice is not contrary to the pure regard of God which we must have in all sufferings , for in the works of God , and in all that he permits , we must consider the end for which God does it , and the cause that moves him either to permit it or do it . The end of the works of God is his honour and glory , but the cause that moves him in his operations , and divine permissions , is the salvation of our souls , the establishment and communication of his spirit , his graces , and his vertues . We must here do as before , we must suffer , having no end but the pure regard of God , and of his glory . But because God requires fidelity , and will establish his Kingdom and power in our souls , it is also our duty to co-operate with his intentions , and to receive all things not onely because such is his good pleasure , but also in the manner that he will , and to make use thereof according to his pleasure . The perfection therefore of the spirit of sufferance , consisteth not in receiving all things indifferently ; a soul is not perfect , though it be insensible of all accidents , be they never so sad and miserable . Perfection consists not in a Stoicall apathy , but if there be a perfection and purity in suffering , it is when we receive all things in the spirit , and in the holy & divine dispositions of Iesus , and that we bear them after that manner that God wills , and according to the designs and intentions of God. And herein consists the first and noblest Disposition , which must accompany our sufferings . We come now to the second . CHAP. XIII . How we ought to suffer in the spirit of Christianity . IF when you do well , and suffer for it , you take it patiently , it is acceptable to God , for hereunto were you called , because Christ also suffered for us , leaving us an example that we should follow his steps . In these words full of efficacy and truth , the Prince of the Apostles proposes the motives which obliege us to suffer patiently all adversities and afflictions which occur in all conditions of this life . He saith , that we are called thereto , and that by consequence , the proper condition and quality of a Christian , binds us to the Crosse. It is not necessary to alledge proofs of this , seeing we have said enough already . For the spirit , grace , and conduct of God , whereby he uses to save us , is no other then that of annihilations and humiliations , and afflictions . God hath try'd them , and found them worthy of him . The Crosse and sufferings is then the lot of Christians , it is their portion , and they must make such use of it , as to bear it Christianly . But the most powerfull motive the Apostle makes use of to teach us patience is , when he sayes , that Iesus Christ suffered for us , and that we must imitate him , and follow his steps , after this we cannot in reason find any thing hard . If Iesus Christ from his birth to his death , hath espoused the sufferings and embraced the Cross , wherefore should we refuse being his Children to live and dye as he did ? we know that the Son of God came from Heaven to Earth , to suffer the humiliations and pains due to sins and sinners , and that He would by this low estate , honour his Father ; but withall , he left upon the Earth the same spirit to honour God ; that as in Heaven God is honoured by exaltation , he might be honoured upon Earth by humiliation . In pursuance of this design of Iesus Christ , we must as Christians honour God by our lowness and annihilation . On the other side , seeing the Sonne of God dyed for us , we must dye for him ; if he be the example of our life , as the Apostle sayes , we must imitate him , and if he be born our head , according to St. Paul , we must , as his members , bear his spirit , and follow his motions . In a word , if we raign with Iesus Christ , we must suffer with him , There remains then no more , then to know the spirit and dispositions , where with we must receive and bear sufferings . We have said , that the 2 d. Disposition necessary to a perfect Christian , to live faithfully in the adversities of humane life , is to bear them in a Christian way , and according to the spirit of Christianity . Now we suffer in Christan ways , when we suffer what befalls us as an order of God , and as an estate prepared for Christians , and by which God will conduct us to the heritage of Christians ; so that according to this Disposition , we make no reflection at all on our sufferings , nor upon the estates and overturnings wherein we are , our spirit onely remains settled and fastened upon the thought of this truth , I am a Christian , and as such , I belong to Iesus Christ , who puts me into what estate he pleases ; and because I am oblig'd to do his good pleasure , I will have no other thought then to resign my self to Iesus Christ , to do with me according to his good pleasure . By adhering to this truth , by this Disposition and interiour estate , the soul is united to Iesus Christ , as the members are to their head , and she remains subject to his conduct , without further care or thought , then that she is God's because God wills it . Herein consisteth the spirit of Christianity , and the duty of a perfect Christian. This Disposition is pure and simple , and produceth in the soul a perfect peace , calm and repose ; the reason of it consisteth in that the sufferings , humiliations and contempts are the centre of the Christian soul , as things created have no repose but in their centre , so the perfect Christian cannot have the true repose of the soul but in sufferings ; and in this Disposition , they are the centre of Christianity , because the eternall Word was pleased to place his estate and whole life in humiliation . He was born in poverty , he lived in contempt , he died upon the cross , all the passages of his way-faring life were in continuall sufferings and lowness ; and also when he was in Heaven , in the bosom of the Father , in the throne of the greatness of the Divinity , he entertain'd thoughts of the cross , he consents to death , and prepares himself for sufferings , when that from all eternity he resolv'd to be made man , and to invest himself with the infirmities of our nature ; so true is it , that all the conditions of the Son of God were in sufferings and lowness . This also the centre , repose and life of a perfect Christian ought to be in the estate and life of Iesus Christ , and as the life of Iesus Christ and his estates are contained in adversities , in lowness , and in the thoughts of the cross , it consequently follows , that the centre , the repose of a Christian cannot be but in this estate of sufferings , and in the same condition of suffering that Iesus Christ was here upon earth . When we say that the centre and spirit of Christianity is no other then the cross , annihilations and adversities , we must conceive it in the highest , and consider that the Son of God came into the World for the glory of his Father , to satisfie his divine Iustice , and for the sanctification of our souls . These were his designes , desires , and thoughts . Now , the thoughts and intentions of the Son of God are eternall and permanent , for they are divine , and it is the property of the essence and of divine actions to be immutable and permanent . Seeing then that the Son of God hath chosen the cross from all eternity , & lived upon earth in the spirit of sufferance , he remains alwayes in the thoughts of the cross , in the desires of humiliation and the rigour of death , the zeal of the glory of his Father goes not from his heart , but he preserves this spirit , and offers himself to his Father , to bear it eternally , and to suffer the effects of it , if it be his good pleasure . This zeal ought not to be unfruitfull ; this offer is not to be refused , and yet the estate of his greatness , and the condition of his glory cannot permit it . What remedy ? Love , alwayes wise and inventive , hath found out a means to satisfie the equity of his desires , and divine affection , and the Majesty of his glory , for the eternall Father hath given his Son a mysticall body , which is his Church , he hath appointed him Head over all his Church , which is his body , & all Christians are members of this body , true members , as the body is a true body , though a mysticall body . We are , saith the Apostle , members of his body , of his flesh , and of his bones . Now to this body , and these members , the spirit and zeal of Iesus Christ , communicates it self by the designe and speciall counsel of the blessed Trinity ; In pursuit of this divine counsel , the Son of God pours into his Church , and upon Christians , the zeal of the glory of God , the spirit of the cross , and the love of justice ; he pours , it out as he pleases , distributing his gifts according to his holy will. To some he communicates his spirit of sufferance and crosses , to others that of death ; and to speak more generally , he communicates his estates and spirit to whom he pleases , and as he pleases . So Saint Paul , I fill up that which is behind of the afflictions of Christ in my flesh ; Reflecting on this truth , we shall cleerly see , that the spirit of Christianity is no other then the spirit of Iesus , which he communicates to his Church , being the head , and to Christians his members . And as this spirit is no other then a desire of the glory of God , love of the cross , and zeal of justice , it follows , they who will be good Christians , must necessarily bear this spirit , and be in this estate of annihilation and the cross , and embrace all adversities that they meet with , yea , embrace them couragiously as an order of God established upon them , and as an estate , which is singularly proper for them : In this Disposition they shall find the centre and repose of their souls , and in this subjection to the cross , they shall obtain the peace that Iesus Christ hath acquired for us by his cross . We may also say , that to suffer Christianly , is to bear all things with cheerfulness of spirit , doing like the Apostles , who departed , rejoycing that they were accounted worthy to suffer shame for his Names sake ; and like the first Christians , who took joyfully the spoyling of their goods , defied torments , and the cruelty of beasts , like Saint Ignatius ; the burning of fire , as Saint Lawrence ; the violence of torments , as Saint Agnes , and in the Churches first beginning their zeal to suffer , was so great , that it made the Apostle Saint Iames to say , Count it all joy when you fall into divers temptations . This advice will seem hard , for the rigours of the cross and pains of this life are too piercing , but if we love , all will be easie ; for where love is , saith Saint Bernard , there is nothing but sweetness , and nothing is difficult to him that loves ; though thornes guard and encompass the Rose , we gather it notwithstanding , and enjoy its beauty and odour . Iacob sayes , he served seven years for Rachel , and they seemed unto him but a few dayes , because he loved her so much , that he was insensible of the travail . He also that will suffer Christianly must love , for he that cannot love , cannot suffer , and he that can neither suffer nor love , is no Christian , seeing that love is the spirit of Christianity , and sufferance the spirit of love . This principle considered , no rigours that we find in humane life , can appear difficult , and misfortunes and pains are onely irk some to us for want of love . Let us then but love , and they will all be easie ; by love , the sufferings of Christians are distinguished from those of others . For it is common to all men to suffer , it is the condition of their being , and portion of their life , and the more they think themselves secure , the more they are surprised with misfortunes , but it belongs onely to Christians to suffer with love . The sinner is drawn by the neck like a slave , to do the will of God ; the good man willingly followes him , and findes no pain in any thing ; but on the contrary , he finds comfort in travail , and repose in displeasure . In this sense the Apostle cryes out upon sight of the wounds and scarrs he endured for Iesus Christ ; Henceforth let no man trouble me , for I bear in my body the marks of the Lord Iesus . And elsewhere , I will glory willingly in my infirmities , that the power of Iesus Christ may dwell in me . To suffer in this disposition , is to suffer Christianly , or else let us say , that to suffer Christianly , is to suffer with an esteem of sufferings . There are divers reasons why we should take and well esteem them , but the principall consisteth , in that Iesus Christ hath chosen this manner of life as a way that honoureth more divinely the Majesty of God then any other estate , and he hath chosen this way from all eternity , and by consequence from all eternity he beares the thoughts and love of the Cross. He hath chosen the Cross , saith St. Paul , he hath embraced it from the first moment of his incarnation , and by an excess of love , he began to suffer as soon as he was born . And that which is to be observed , is that by the election of his divine wisdom which never fails , he hath made choyce of confusion and contempt , rather then greatness and contentment . So saith the Apostle of him , and we find it in his divine Mysteries . And from hence comes the esteem that we ought to have thereof , and the reverence we should bear to this estate , for the Sonne of God having chosen the Crosse and sufferings , and having united to his divine person by his incarnation , meanness , and infirmities , and adversities of humane life , he hath made them divine , and ennobled them . So that we must regard them much more for the dignity which they receive from Iesus Christ , and to speak properly , they are the sufferings of Iesus Christ , for we are united to him , we are members of his body , flesh of his flesh , bone of his bone , and by reason of this unity , they are no more our sufferings then the sufferings of Iesus , seeing they are more to Iesus then to our selves . Whence Saint Paul saith , as the sufferings of Christ abound in you , so our consolation abounds by Iesus Christ. The Apostle highly advancing the sufferings of Christianity , calls them the sufferings of Iesus . St. Peter speaks in the same manner ; Rejoyce in as much as you are partakers of Christ's sufferings . And therefore when we see all that is in this World , all the adversities and vicissitudes , we must not passe them over indifferently , or as men without grace and vertue , stop at our own resentments , and loose our selves in our weakness and naturall passions , but we must lift up our eyes and thoughts , to the consideration of Catholick truths , and making use of the light of Faith , endeavour to use all things according to the manner God requires , and to the power he hath given us . If we suffer , let us not suffer as slaves and criminalls , but as the Children and true Servants of God. Let us suffer with esteem , and in the spirit of Christianity , a spirit holy and divine , a spirit powerfull and couragious , and which onely belongs to the chosen of God , and to his greatest friends . Hence the Apostle summing up the graces that the new Christians had received of God , puts sufferings in the first place , and accounts them as a singular favour . He hath given you , saith he , not onely to believe on him , but to suffer for him , thereby shewing , that it is a benefit of God to be called to the state of sufferings , and to know how to make use thereof . In the view of these truths , let us beg of the Sonne of God , part of his spirit of the Crosse and sufferings , and his grace to support us under them , that we may bear them with the spirit , with joy , and the grace of Christianity , let us say with Saint Paul , and often repeat this Prayer in our heart , That the Lord would prepare our hearts to the love of God , and to the patience of Iesus Christ. CHAP. XIV . That we must suffer out of a zeal to the Iustice of God. WE suffer in the wayes of sinners and for the zeal of Iustice ( which is the third Disposition that we have proposed ) when we enter into the zeal of God , which brings him to do justice upon sin , and that in all things we exercise upon our selves , the judgement that God exerciseth therein , in bearing in our hearts a true desire and an effectuall will to submit to the justice of God , before whom we are sinners , before whom we have offended so many ways . By this Disposition , the perfect Christian must undergo all sorts of pains and sufferings , and regard the adversities and inconveniencies of humane life , as effects of God's Iustice on him as a sinner , whereby he would destroy sin in him , and root out imperfections . With this spirit and Disposition he must endure all naturall incommodities , as cold , heat , poverty , sickness , afflictions , and such accidents , which are the attendants of our life , regarding and bearing them with this zeal to the Iustice of God upon sin . This thought , if it be solid and well settled in the soul of a perfect Christian , will make all pain sweet and easie . For what can we suffer , but we deserve much more , if we weigh our afflictions , our sufferings , travails and adversities , with the number of our sins ? Who will not see the deformity and weight of our sins , and how much they surpass the rigour and weight of our sufferings ? If we consider the hate God bears to sin , and to sinners , by reason of sin , who will not confess , that our crimes are much greater then our pains ; that amongst our afflictions and sufferings , even the greatest and most insupportable , the mercy of God appears more then his justice ? What more manifest example of Gods hatred against a sinner , then the rigour wherewith the divine justice , which is alwayes equitable , punished sin in Iesus Christ ? And if the eternall Father , as the Prophet saith , so rigorously chastised his Son , for the sins of his people , what should he not do to us ? If the Son of God who is holiness it self , sanctity , uncreated and incarnate , becoming a pledge and offering for our sins , was subjected not onely to our miseries and naturall infirmities , which are great , but to adversities , afflictions , poverty , contempt , accusations , ignominy , even to the rigour of the cross , what ought we to suffer , who are sinners and objects of the hatred and justice of God ? If this be done to the green wood , what will be done to the dry ? If the Sonne of God , who is the eternall and true wisdom , chose this estate , voluntarily subjected himself to all miseries , incited by zeal to the glory of his Father , and to satisfie divine Iustice , what ought not we to do ? what pains and rigours , should not we embrace who are the guilty , to appease this angry God , to satisfie and allay his provoked wrath , to restore to glory what we have ravish'd from him ? Let us enter into this disposition and zeal of submitting our selves to the stroke of Gods Iustice , and we shall see all things will be easie to indure , we shall not complain whatever befalls us , whatsoever is done unto us , we shall not take it as a wrong , nothing will appear harsh unto us , nothing insupportable , the quality of sinners , and multitude of our offences will tell us that we deserve more , we shall bless God for the favour he does us , in giving us the meanes to honour him by our sufferings . The Christian therefore must have a care to bear all adversities , all changes of this life , all sorts of afflictions , losses and misfortunes , yea all incommodities , and naturall vexations of humane life , with an intention to glorifie God to submit to divine Iustice against sin . O how great must be the courage of a Christian , how invincible his constancy in all changes and misfortunes , if he professeth this zeal of God , if he be animated with the hatred God beares to sin ! How easie would all things appear , if in them we had no intent but to act and suffer onely to please God , with a full resignation of our selves , in all things to his divine conduct . To facilitate this disposition , and make it more generall , we must remember that the Wisdom of God rules all this great World , and hath a generall and particular superintendency over all things . Nothing happens by chance to God , all is foreseen by his praescience , and ruled by his providence . In this wise conduct he is Soveraign , and meanes to shew his power , and subject men to his will , and as Soveraign he disposes all , and as wise , he ordains all , it belongs to him to ruine or build up , to advance or debase , and to us to entertain . So that in disgraces and misfortunes , we must regard God as our Soveraign and Master , and therefore must receive them with the greatest submission and zeal of Iustice , which will that God dispose of all as he pleases , and that we receive all according to his dispensation . This is the zeal and submission that God requires of us , whereby the most just and holy embrace all manner of accidents , acknowledging the Soveraignty of God , and confessing their dependance . I call this disposition , zeal to Iustice , because it is just that God should do in us , and with us , all that he pleases , and that we should be content in all things . This is so essentiall to man , so just in the disposall of the Universe , that we shall easily see in the works of God , that that Soveraign Majesty will be acknowledged , and adored in afflictions with so much necessity , that he never stops the course of his Iustice , nor withholds sufferings and other pains , till the soul submit and freely render her self to God , and untill she do so submit her self , she will still be under the rod. So said Daniel , threatning the great Nebuchadnezar , God will humble thee , till thou know that the most high ruleth in the Kingdom of men . The impious Antiochus , made a publick confession , which the chastisement of God as a Rack extorted from his guilty mouth , That truly it was a just thing to submit himself to God. The first disposition then wherein a Christian ought to be in all sufferings and adversities , in all sorts of estates and chances , is to subject himself to God , because he is God. Upon this subjection , he must ground his desire and zeal , to abandon himself wholly to the divine justice , seeing all that is miserable and painful in this World , is an effect of his justice , and the reward of sin , and we see that all the chances that happen in this World are the effects of his power and conduct . This being supposed we are obliged to bear them , and receive them with a zeal and desire to appease that Iustice which requires that we be subject to God , and suffer for our sins . Herein consists the disposition we speak of . If we would practise this disposition , it is thus . First the Christian must accept of all adversities and afflictions , which are or may be in the life of man , as a mark of the will of God , and an effect of his Iustice upon him ; he must them embrace , and bear them in this sense , and with a desire to please God , and submit to his divine Iustice , who vouchsafes to manifest himself in these painfull and laborious wayes ; he must regard them as naturall and necessary , not considering whence they come , and who is the immediate cause thereof , but shutting his eyes to all considerations , he must look up towards God , and accept them of his fatherly hands . If there happen any motion contrary to the disposition , he must say with the penitent and afflicted King , Righteous art thou O Lord , and upright are thy Iudgements . Nor must he content himself with this ; but passing farther , he must offer himself to God , to bear all his chastisements after the manner that God wills , and as long as shall please him . And since the true Christian always distrusts his own strength , he must beg grace of the Sonne of God , to sustain them according to the intention of God , and fidelity to make such use of them as he requires . For as it suffices not a perfect Christian to conform himself to the will of God , and to do what God wills , but he must accomplish it after the manner that God wills , and according to the vocation and grace wherein God hath established him , so in suffering , which is an estate more noble and certain , it is not sufficient to suffer patiently , ( for Philosophy and generosity can produce this effect , and make the greatest rigours embraceable ) but we must suffer Christianly , after the manner that God wills , according to his designes , conformable to the grace the soul receives of him , which ought to be seriously considered by those who are most advanced in the wayes of grace , and who owe a great fidelity to God. And since to discern this is difficult , and that the soul may commit in it great impurities , and much infidelity , it suffices , to be exempted of the miscarriages which may happen , that he who seriously looks after Christian perfection , and endeavours to please God above all things , be carefull to preserve himself in an absolute resignation of himself to the power and will of God ; in which estate if it be firmly setled , there is nothing to be feared , but all these will prove easie , in regard that patience in suffering and purity , ought to be proportionable to the state of grace wherein the soul is , and it must needs be of a great purity , when the grace is singular and transcendent . CHAP. XV. The continuance of the precedent Chapter , and of the spirit of repentance . TO suffer all things out of zeal to God's justice , is not onely a Disposition , but a spirit of penitence , necessary to all , since all have sinned , and need the grace of God , as profitable to a Christian , as repentance is necessary . True penitence hath no end but God , no regard but to satisfie God. To repent , is to enter into a regard of our selves in zeal to God's justice , who will punish sin in us . We must take heed that the true spirit of repentance operate in us a resentment of the state whereto we are reduced by sin , a state which displeases God , and draws us from the amity , presence , and grace of God , a state whereinto we put our selves through our own fault , to satisfie our own inclinations and passions . The soul seeing her self so estranged from God , and being sensible of this misfortune , is grieved extremely , and enters into a desire to be reveng'd of her self , and to please God , whom she hath offended , she doth protest to love him above all things ; for if she could not love him , she could not desire to please him . This love elevates her into an esteem , by this esteem and love , she finds it easie to bear all pains , rigours , or difficulties whatsoever ; she overcomes them couragiously ; she onely minds to please God , whom she hath offended ; so that by this zeal to his justice , all things are easie to her ; the contrarieties of this present life , and the unexpected rigours and disgrace are light . In brief , animated with this zeal , she willingly embraces all that may happen unto her , and receives it as a speciall favour . The reason is , because such a soul loves God , loving God , she esteems him ; esteeming him , she will not displease him , and as much as she hath displeased him by her offences , she desires to glorifie him ; and this desire bears her to a zeal of Gods justice ; and finally , this zeal animates her to support all things patiently , and to embrace them freely . Hence we learn , that the true spirit of Repentance consisteth not onely in sorrow for sins committed , and a hatred of all sins , but also it contains a desire to glorifie God ; for we can no more enter into Paradise without this , then without repentance ; Herein they must have a care , who perform indeed some acts of mortification , and suffer many things , but with certain dissemblings , or out of some private considerations or concernments , and many times out of curiosity . Let them take heed they build not with straw ; for true repentance hath no eyes but for God ; no other regard but to content God , and to glorifie his divine justice . The more love the soul hath , the more ardent is her zeal , so that if she love much , she desires to sorrow much , and believes she hath never done enough , for true love is never satisfied . Such a soul esteemeth all pains sweet , injuries , truth , contempt , honour , and labours the enjoyments of her spirit . O how good it is to suffer thus , for who knows how to love , knows how to suffer , and transported with the love of sufferings , cryes out with the penitent King , Lord , prove me and try me , search my reins and heart . To be throughly acquainted with true repentance , we must further consider the effects of it ; for if it be true , the effects of it shall be as certain , and will be great and true . True repentance , annihilates us , and destroys sin in us , and the fountains of sin ; as also our evil inclinations and vicious habits ; it roots out of our hearts all that divides us from God , all that displeaseth him ; it converts us to God , it drawes us neer to him , it gives us God , and separates us from the creatures , and our selves . For the true penitent is crucified in all things , and dead to himself , of a death to sin , which giveth him life in God , and makes him lead a new life , altered in himself and in his actions . This is the true meaning of Saint Paul , where he saith , As you have yeilded your members servants to uncleanness , , and to iniquity even so now yeild your members servants to righteousness , unto holiness . Which shews the great change and conversion which repentance must operate in us , seeing our members , which have been servants to sin , must now be onely servants to righteousness , and to serve God , after a manner which operates in us sanctification , and serves as an instrument to our glory . Further , true repentance unites us to God , and puts us into a new and particular relation to Iesus Christ. He acquires a new right over us , when we participate of his mercies , and applies to us the merits of his death and sufferings , pardoning our sin . He acquires a new right over us , because he applies to us the price of his blood , by the merits of his death . He withdraws us from the empire of sin , whereto we had subjected and sold our selves ; he delivers us from the captivity and slavery of vice , to put us into the liberty of his children , into the possession of his spirit ; so that from the time that he delivered us from the tyranny of sin , we belong unto him , and are his children , his captives , his heritage ; we are so many times his , as he pardons our sins , as many sins as he pardons , so many times he offers himself to his eternall Father , to pay the price of our misdeeds , and offereth him the merit and satisfaction of his death for the redemption of offences . Thus he purchaseth us anew as often as he pardoneth our sins . Repentance , if it be true , gives the Son of God a new right in us , and draws us from the right we have of our selves , to put us into new propriety as to him , whence it follows , that the sins which separated us from God by our own default , serve by the bands of repentance , to unite us to God by the new right Iesus Christ hath to us , by the band of love which we have to him . Many sins are forgiven her , for she loved much , and he to whom less is pardoned loved less , saith Iesus Christ. True repentance produceth two admirable effects , one in relation to Iesus Christ , which comprehends an abnegation from the creature and our selves to be God's and Iesus Christ's , to whom we must be the more united , the more he hath pardoned us . The Father is an effect of love , which issues from this union & adherence . He that is most united , loves most , and the more he loves , the faster he ties himself . Mary Magdalen is an example hereof , who was no sooner converted , but she fastened her self to Iesus Christ , to crucifie her self in his love , and to live no longer then with him , and for him . If we will examine what hath been said , it will be easie to see , that many persons deceive themselves in this business of so great concernment , I mean , Repentance , who go so negligently , and indifferently to this Sacrament , that being they are sensible neither of the effect nor advantage of it , and it is much to be feared , lest they find at the hour of death , rather the penitence of a perfidious Iudas , of an impious Antiochus , of a sensuall Esau , then of a Saint Peter , or a Mary Magdalen . However , if be , let him apprehend the menaces of the Son of God , If ye do not repent , ye shall likewise perish . He speaks of the true repentance , which cannot be true , if it have not the true effects , else it is not repentance . Herein the Christian must take heed , as the most important thing of his salvation . If we apply these principles of truth , we shall find that it hath been no digression to speak of Repentance , but that by the same principles which oblige us to bear the spirit of true penitence , we have the grace and faculty to live patiently and Christianly , amidst all contrarieties and disturbances of this life , and in pursuit of that , we may make use , with profit , of all accidents we meet with in the world . He that lives in the spirit of repentance , as a perfect Christian , ought not onely to suffer with ease and cheerfulness , but also to subject himself to the divine will and honour of God , wherein consists the spirit of repentance . In brief , he makes his profit of all as a faithfull steward of God's gifts , I say , he makes profit , knowing it is a favour received of Iesus Christ , that all sufferings and adversities in this world are profitable to us , being sanctified by the pretious sufferings of the Son of God , and may serve to satisfie the justice of God , which must be looked upon as a particular mercy and favour which Iesus the Son of God hath obtain'd for us by his incarnation and death . For if we consider naturally the sufferings and afflictions of mans life , they can no way profit us , because as men and sinners , and the children of Adam , we are subject to all the miseries of nature , we are condemned to eat our bread in the sweat of our brows , and undergo all the maledictions of God ; and we know , that all the evils incident to nature , and that happen to us in the course of our life , are but the guerdon of our crimes , the portion of man , and the effect of sin , wherein we are born . So that these evills deserve not that God should regard them of themselves , as being incapable to satisfie God's Iustice , were it not that the Sonne of God making himself man , and charging himself with our nature , with all our infirmities , hath sanctified them in his person , and in his use of them . So that bearing them in his spirit , we bear them with blessing and happiness , since that , when he was made a sacrifice for our sins , and became a propitiation to appease the wrath of God for our offences , he suffered the pain of death due to sin , whereby it was blessed and sanctified , and by an effect worthy his bounty , he would that the sufferings of men , which were but the effects and punishments of sin , should merit grace , and find acceptation , when we support them in his spirit , and in his divine dispositions . This St. Paul teaches , saying , Ye know the grace of our Lord Iesus Christ , that though he was rich , yet for our sakes he became poor , that you through his poverty might be made rich . For the Sonne of God making himself man , is subject to our necessities and labours , that in our labours and necessities , we might be made rich in good works , in patience , and in the spirit of Repentance . When therefore we consider the sufferrings of this life , and all the humiliations and disgraces that may befall us , we must look upon them two wayes . First , As an effect and punishment of sin . Secondly , As the spirit of Iesus , and as sanctified and made divine in his sacred person . The first are not profitable , nor are they proper , but for the wicked who are in chastisements and sufferings by way of Iustice , suffering what they have merited . But the second are full of blessedness and happiness , for it is in them and by them that Iesus Christ sanctifies us , that he dwells in us , and establishes in our souls the works of grace . If ye be reproached for the name of Christ , happy are ye , for the spirit of glory and of God resteth on you . Words which tell us , the spirit of Iesus Christ , his grace and glory inhabit in souls who suffer for love of him . The Christian therefore that suffers , must take heed to this vertue , that he suffer not as a criminall , that is by necessity and force , but as a Christian , and in necessary dispositions . For since God hath given a blessing to sufferings , and by a mercy spring from these sufferings of Iesus Christ , we may profit by the disadvantages of this World , we must not unprofitably let slip the occasions , nor indifferently passe over the necessity , pains , and severall estates of this life , but make profit thereof , seeing God will have it so , and that he gives us power to do so . For this reason must we endeavour to bear them in the spirit and in the blessing that Iesus Christ hath given them , and according to the use he would have us to make of them . The Christian that lives in this care and vigilance , may hope for the recompence of Heaven , and having gone through the combate of this life , which to the good is but a continuall Martyrdom , may say with Saint Paul , I have fought a good fight , I have finished my course , I have kept the Faith , henceforth there is laid up for me a Crown of righteousness , which the Lord the righteous Iudge shall give me at that day . In fine , the most assured mark we have of the perfection of a soul , is sufferings , which are continual and abundant to the just , and if it be lawfull to take any Argument of our salvation , or any sign of our election , it is in sufferings , and in the manner of bearing them . So the Sonne of God calls those happy that suffer for his sake , and for his glory , and we may say of such souls as Saul said of David , when seeing him so patient in the greatest violence of his afflictions , he cryed out with teares , Now I know for certain , that thou shalt be surely King , and that the Kingdom of Israel shall be established in thy hand . We may say the same of a patient Christian , but let us leave him in this hope , and propose to him some entertainments of Piety . CHAP. XVI . The Abridgement of the fourth part , teaching of Christian grace . CHrist saith , we are all ingraffed in him , as the scien is in the Vine-stock , we are bone of his bone , flesh of his flesh , as the Apostle sayes ; for we are his body , we are in him , and with him . This truth alone shews how much we are obliged to live holily and perfectly , to be regulated in our actions , in our exteriour , modest and holy , being united to Iesus Christ , our life must be an expression of the life of Iesus , and as Iesus , being the Son of God , by nature is the Image of his Father ; so a Christian being the child of God by grace must be the Image of the same , Iesus Christ , an Image so perfect and divine , as cannot be fully expressed : For on the one side the life of a perfect Christian , is a life hid from the eyes of man , spirituall and invisible , and therefore infinitely remov'd from the capacity of the children of Adam , who are materiall , and , as the Apostle saith , carnall and animal . On the other side , this life is a life of grace , a divine life , a life of God in man , a life full of secrets , operated by God in the depth of the soul. Our weak nature hath not termes proportionable to the greatness and Majesty of divine things , and therefore all that we can say of the state of Christianity , of grace , and of the life of a perfect Christian , doth but derogate from , and deface the value of this work which cannot appear in its lustre , but to their eyes who have the true light of Heaven , nor can be conceived or comprehended but by souls that are chosen of God. We must notwithstanding , draw the last lines of our Christian image , and lightly passing over what hath been said to sweeten that which appeares either too high or too harsh , that so we may benefit those who will see things in perspective and superficially , we must also fix our eyes and thoughts upon Christian grace , which will make us apprehend the truth of what hath been proposed , and , if we can understand it , will cause us to admire the indulgence and communications of God , who out of the excess of his love , the more advanceth men and sinners , the more they were debased by the greatness of their ingratitude , that grace might superabound where sin had abounded , that love might triumph over us . Let us then descend to the particularities of grace , and examine the properties and effects thereof . The grace which we receive and sanctifies us , is the grace of Iesus Christ , which flowes from his fulness , and communicates to our souls grace , which is not onely supernaturall , but was made for Iesus , and is proportioned to his Soveraignty and infinite dignity , whence we are called Christians . It hath all its being , dignity , and residence in Iesus , it is above our nature , and in the rank of supernaturall things , in an order soveraign and particular , worthy of the soveraignty of Iesus , and proportioned to his Filiation , order and grace , very different from the originall Iustice , which was given to the first man. For though the grace of Adam were supernatural , yet was it an order very inferiour to Christian grace , being proportioned to his nature and inclinations , in the state of innocency . All men as well as Adam , had been sanctified in the order , and according to the order of nature , and in the naturall uses thereof . But it is not so in Christian grace , for that is not proportioned to the nature of man , but above it , wholly in Iesus , wholly for him , it issues out of him , and , by an effect proper and particular to it , drawes us from our selves , to unite us to him , as members to the head , and being united , sanctifies us in Him , in such a manner as that we are no more in the quality of men , and Children of Adam , but as Children of God , and members of the Sonne of God , and by a grace proper to the Sonne of God ; of whose fulness we have all received . Whence we infer , that he who would be sanctified , and partake of Christian grace , must be united to Iesus Christ , as the branch to the Tree , the graft to the stock , the members to the head , and if united , must also be one with him , as the head and members make up but one body , and consequently by reason of that unity , must not onely partake of his grace , but also his spirit and life in the same manner as we say , the members move not themselves nor live , but by the life of their head . This being considered , we see that to live Christianly , it is not enough to say that we must be in grace , but we must live in the spirit and life of Iesus , for grace produceth this effect , for as much as by the same principle , whereby we are united to Iesus , as members to their head , we must live his life , and be guided by his spirit . And as it is the property of Christian grace , to unite us to the Sonne of God , so is it the effect of the same grace , to rule us by his spirit , and to make us live his life , wherein appeares how perfect the life of a Christian in grace should be , how exemplary and holy his actions must be , how regular his motions , and how pure his intentions , seeing it is a life of grace which unites us to the Son of God , which making us one with him , causes us to live in his spirit and life . Let us enter further into the consideration of grace , and we shall see , that according to the Apostle , Grace is a participation of the divine nature . These words contain the excellency of Christianity , and describe all that can be said of grace . The Apostle implies , that we are accidentally what God is substantially , and that which agrees with God , and is proper to him according to his divine nature is appropriated to us , and may be convenient for us , according to the spirit of grace : so that by grace we are elevated from our own baseness to the fellowship of Iesus Christ , and we are put out of our selves , to receive a new being in God. Can any thing be said more admirable or great ? If we reflect on this truth , we must needs confess , that to live according to Christian grace , and bear it's effects in our souls , we must go out of our selves , and be no more our own , nor in our selves . When we say , we must go out of our selves , we would intimate , that the Christian , to live like a perfect Christian , must regard nothing but God , mind no Interest but that of the glory of God , please none but God , have no desire , but to accomplish the will of God. In brief , he must renounce himself , and the love of all things to love none but God. To live so , as to go out of ones self , is in two words , all that we have proposed in the fourth Part. This is a Point may be thought hard , and too high , yet the practice thereof is necessary , according to those words of the Son of God , He that will follow me , let him deny himself ; where we see how much a Christian is obliged to renounce all , and to go out of himself after the manner we have declared , which will appear more cleer , if we consider the essence of the Precept of love , for the love of Christianity is a love , says Dionysius the Areopagite , extatick , that is to say , it raiseth us to a contempt of our selves , and all things , to unite us to God , who is essentially love and charity ; so that by the perfection of Christianity , which is in the love of God , we are drawn from the love of our selves and the creature , to be onely God's , and not to enjoy our selves in any thing but in God. Thus , which way soever we consider Christianity , we find , that both love and Christian grace , causes us to go out of our selves , to unite us to God , and make us partakers of his divine Nature . The SEQUELE . FRom the Principle of Truth , last explained , we learn the great difference between the state of Innocency in Adam , and the Christian righteousness in Iesus Christ ; for Adam had a power over all things , it was permitted him to enjoy the whole world , and to rejoyce therein . Original righteousness , and the grace of the first man , was in that , and in the lawfull use of all things , but Christian grace is quite contrary ; for God wills not any more that man rejoyce and content himself in any thing but in him , that he live not but for him ; that he alone be his possession and heritage . Besides , the state of Adam was in exaltation , in the possession , in the satisfaction and pleasure , that he might lawfully take in the creatures that were subjected to him , during the time that he remained in obedience to God. But the state of Christianity is wholly opposite , it consists altogether in privations , in humiliations , in dejections , and in summ , it devests man of all power , even that which he hath of himself , that he may be wholly Iesus Christ's , that separating himself from the creatures , and from himself , Iesus Christ might be his All , and his Fulness , that by Christian grace he might enter into society with Iesus Christ , and by him , with his Father , according to what the beloved Apostle promised us , when he said , That your fellowship be with the Father and Iesus Christ his Son. Thus all the fruition , satisfaction , pleasure , and exaltation that man took in the creature by originall righteousness he takes in God , making a happy change and possessing the Creator for the creature , wherein is verified the word of Saint Paul , where sin did abound , grace did superabound . By Christian grace , we are drawn from the creature , and from our selves , to be in Iesus Christ , to possess God , and to take no content or satisfaction , but in God. The Christian by this grace , takes all in God , lives not but for God , and lives the life of Iesus the Son of God. In this sense , the Apostle , fill'd with this grace , saith , I live , but it is no more I that live , but Iesus Christ who liveth in me . We should all say the same , for Christian grace makes us to live of the life of Iesus , which is so true , that we see the life of a Christian hath for it's sole conservation and food , the very body and blood of Iesus Christ ; for , if according to the ordinary maximes of things naturall , we say that every thing draws it's nutriment , from whence it draws its being , since the food of a Christian is no other then Iesus Christ , it followes by a necessary consequence , that his being and life must be the same Iesus Christ. A truth great and admirable , which shewes us the excellencies of the state of Christianity , and teaches us how holy and perfect the life of a Christian ought to be . If we further consider the same grace , we shall discover a new secret in Christian life ; for having said that grace makes us live the life of Iesus , we ought to know what his life is . The life of Iesus is divinely-humane , and humanely-divine ; He is God and man , and therefore lives a life divine , and a life humane . As God he lives the life of God in the bosom of his Father , a life of Glory , Power and Majesty ; as man he lives the life of man , in lowness , humiliation , in impotence , in sufferings . So that at the same time , he is living in the bosom of his Father , and dying on the Arms of the Crosse. There he raigns and governs , and judges all the World ; here he is accused , condemned , and crucified . At the same instant , he is in the exaltation and greatness of his Majesty , and in the lowness and humiliation of our humanity . Such also ought the Christian life to be ; on the one side it is great , seeing grace makes us the Children of God , elevates and unites us to God , makes us partakers of the proprieties and qualities of God , in a word , deifies us , and makes us as little gods . On the other side , the same life is obscured , dejected , wholly in the spirit of humiliation and privation ; for grace cannot reign in the soul without operating therein annihilation , death and humility . Moreover , the life of a Christian is exposed to temptations , derided by men , condemned by the world , and in the greatest cherishing of God , it is agitated by the cross of love . God enlightens the soul by grace , it is granted , but it is in annihilation , he upholds her , but it is in confounding her , he unites her to him , but it is in separating her ; and the love it self which she enjoys , unites her to God ; she remains separated from God , as long as she remains upon earth , While we are in the body , we are absent from the Lord ; so is she at once united and separated . This is the conduct of God over his Church , nay , if we reflect upon the highest works , we shall find , he puts not the ornament of grace , and the foundation of her estate , but in lowness ; his grace , his gifts , his spirit , and his communication , we are but in humiliation , when he established the Sacraments , which are conduit pipes whereby he conveighs his graces to his Church , and into our souls . He hath chosen bread , water , and such things as are mean , little , or nothing esteemed among men . In the birth of the Church , he took the cross for the throne of his Empire , a Calvary for his seat-royall ; he rejected an estate by poverty , sufferings , and martyrdom , and at this day he does the same in the regency of his Church . It is true that this littleness is not now known , this martyrdom is within , all this holiness is hidden , it appears no more to the eyes of the world , as it did of old by the triumphs of Saints , who became victorious and glorious in the effusion of their blood , and yet notwithwanding , she cannot be exempted from undergoing her humiliations , her heresies and persecutions . According to the proceedings of God in the conduct of his Church , is likewise his carriage in the sanctification and government of our souls , he leads them by the cross , he retires from them , he hides himself , he leaves them in privations , he humbles them , annihilates them , smites them , overthrows them . The perfect Christian must resolve to fight with , and bear his sufferings in such manner as we have said , but sufferings that are hidden to men , are known to God , which do glorifie him only in the sight of Angels . Wherin is discovered how they are deceived who in their devotions and exercises seek resentment , enjoyments , content and satisfaction , and would know and feel the excellency and elevations of grace . I call it a deceit , for Christian grace consists , chiefly in privations , in lowness , in rigours , and that is it they stand most in fear of and avoid . Now , as the life of Iesus begun in poverty , and ended on the cross , so a perfect Christian , who would live a life of grace , must resolve to walk amongst thornes , to bear privations and sustain desertions ; for the cross and thornes are things proper to Christian grace , and to the love of Iesus . To abridge therefore the life of a Christian , and all that hath been proposed , let us say , that the Christian to live and walk worthily , according to the vocation whereto he is called , must go out of himself to live in Iesus Christ , his centre must be the bosome of God , his life , a hidden martyrdom , and all his actions and sufferings must be pure , and referred to the glory of God ; his intentions must look onely upon God , his desires must be onely to please God , his care onely to follow God , his contentment wholly in God. In brief , his thoughts , his designes , his works must bear the Image of Iesus Christ , the foundation of his being must be onely of God , all to God , and all for God , that he may say with the Master of Christians , To me to live is Christ , and to die is gain . THE FIFTH PART . Treating of true Piety , and the more particular Duties of a Christian towards Jesus Christ our Lord. CHAP. I. What Devotion is , and wherein true Piety consisteth . SAINT Paul proposes to his young Timothy , divers admonitions to be used in the particular conduct of himself and government of his Church . The first which he most recommends is piety , saying , Exercise thy self unto godliness , as if he should say , Truly all vertues are good , and suitable to the state of a perfect Christian , the practise thereof profitable , the acquisition usefull and necessary , but his chief care and exercise must be piety , for he adds , godliness is profitable unto all things , having the promise of the life that now is , and of that which is to come . The advice which the Apostle gives his Disciple , we must here propose to our perfect Christian , having already spoken of vertues , the most profitable and necessary to the state of Christianity . There remains then no more to commend unto him , but a true and solid Christian Piety , for this Piety is the Ornament or Mistriss of all other vertues . I mean the Christian vertues dispose us , assist us , and put us into a capacity agreeable to God , and to honour him , they are necessary for us to make us worthy of God , they shew us the way to God , but Piety leads us to God , and makes use of all vertues to conduct us thither , and having no object but God , teaches us the worship and honour that we must render to him , and like a good Mistriss , puts us into a ready and easie practise of true vertues , and entertains us in the exercise of actions that honour God , and are acceptable to him : In brief , she enables us to pay God what we owe him . This Piety is the first use , and exercise of a soul ; as the first motion , the first instinct , the first light we have from nature to know God , so the first exercise she inspires us with , is to honour the same God , to render him that worship and service which the Creature owes its Creator . This Piety teaches , to this she incites us , this she produces in us : Whence we may apprehend , how necessary it is to know wherein this true piety consisteth , and to establish our selves therein . For above all that we have said already , which is very considerable , it is evident , that this true piety is one of the principall foundations whereby Christian perfection is supported . In the conduct of men all actions and exercises of their life , are ruled according to piety , and as we commonly say , according to the devotion they have . If then their piety be not founded upon a solid foundation , the rest of the Christian life will be unconstant , and its exercises very uncertain , superficiall , and perhaps , wholly unprofitable , as we see in the devotions of many which is onely in the exteriour , who as the Apostle saith , having the form of godliness , despise the power thereof . In such souls we see nothing solid , nothing but inconstancy in their lives , imperfection in their actions , disquiet , disturbance , and adherence to severall Creatures in their spirits , a small blast of adversities overturns them . If we consider all their life , it is nothing but an appearance and shadow of piety , counterfeit Pearls , that make a fair glittering shew , but are fully onely of wind . Some fall into this evill by ignorance , others by default , it is our duty to direct both into the truth . It concerns us therefore , to examine wherein piety and true Christian devotion consists . Severall persons speak of it severally , every one adds to it , and appropriates it to his own inclinations , humour , and particular affections . But according to Catholick truth , the foundation of solid and true Christian piety , consisteth in the soul's being Iesus Christ's , and belonging to him , by a relation of love and charity . True piety consisteth in the knowledge , esteem , adherence , and subjection of our souls to Iesus Chrst , from which esteem , adherence and subjection , all our exercises , actions of devotion and piety , must proceed as heat from the fire , the effect from the cause . This description of Piety may seem new , but it will appear manifest , if we weigh with patience the deduction thereof , and consider that Iesus Christ is our Saviour , our Mediator , by whom we have access to God , by whom we honour God , render our duties to him , and have a relation to the most high and most adorable Trinity , and refer our life actions , and our selves thereto . Herein consisteth true piety , for by Iesus Christ , we are acceptable to him , by him God , who is all sufficient in himself , vouchsafes to accept our wills , to sanctifie our actions , and recompense our good works . St. Paul teacheth this , when he sayes that Iesus Christ is all our glory . It is by Iesus Christ , and in him that we live , in him we merit , and satisfie by fruits worthy repentance , it is in him that they are meritorious , it is he that offers them to his Father ( consider these words ) and his Father accepts them , and they are acceptable to him for his sake . What more clear or more to our purpose ? Hence we conclude , that devotion and Christian piety cannot be in a soul , if that soul be not Iesus Christ's , if it adhere not to him , and be subject to his spirit . For if we live not , if we merit not , nor can satisfie God but by Iesus Christ , it necessarily follows , we cannot live , if we are not Iesus Christs . He therefore saith Saint Iohn , who hath not the Sonne hath not life , implying , he hath nothing , and consequently , he hath no capacity to honour and serve God , wherein consisteth true piety . Whence we may conclude that to acquire true devotion , we must begin with this esteem of Iesus , and by an adherence and subjection to his spirit and conduct . Let us more particularly explain wherein this true piety consists . To know it , we must not stop at exteriour things , or at actions which have nothing but appearance , but we must enter into the bottom of the soul , and regard true devotion onely in the centre of the heart ▪ The proper office and principall duty of true piety , is to cause us to regard God , to induce us to render to God what we owe him . It is necessary that we enter into the knowledge of God , not by speculation or sublime knowledge , but by the light of Faith. This knowledge leads us to esteem God , by this esteem we enter into a propriety and a true and absolute subjection to his greatness and will , all which is necessary to true devotion , for as much as we cannot render to God the honour , love , and service we owe him , but in as much as we esteem him , and are subject to him . Seeing then Piety consisteth in rendring to God the honour , love , and service we owe him , and that we cannot otherwise honour or serve him then as we esteem him , and depend of him and his divine will ; it followes that to be truly devout , we must act according to the truths of faith , and follow this supernaturall light , we must conceive a great esteem of God , and live in great subjection to his Law and divine conduct , and so to live , is to live in the true spirit of piety , and to be truly devout . But this is not all , we must proceed further . The Christian being in the bottom of his soul and heart , disposed after the manner we mention , feels a spirituall vivacity , an easiness and promptitude which drives him to the practise of all vertues , and incites him to shew outwardly , in all sorts of actions , the worship , reverence , and love interiour , which he beares his God. This motion is so powerfull , this vivacity so efficacious , that he cannot but outwardly express what he carries in the centre of his heart and soul , as fire that cannot be hid , but will break forth in flames . This inward true piety cannot be concealed , but will appear by its effects , by the exercises of devotion , and by severall actions of vertue , according as occasion and time permits . We must observe that these exercises of devotion are the more pure sincere and perfect , the more the soul esteems God ; her vertues are the more solid and Christian , the more she is subject to the soveraignty of God , and submits her self to his divine will , as much as she encreases in the light of faith , and esteem of her God , and establishes her self in this submission and subjection to the will of God , so much doth she receive capacity , motion , and facility to all sorts of exercises of piety , and the practise of all vertues . The more this inward estate is augmented and perfected in her , the more her inward and outward actions are pure , holy , and perfect , not that she believes Devotion to be in outward things ; on the contrary , she esteems them nothing , but feels her self driven to these exercises , and believes that she owes all that to God , to render him the honour and service whereto she is obliged ; she regards not what she does , it is impossible for her to consider or esteem of it , she onely regards God whom she ought to honour and love with all her strength , and serve as much as she can with purity and infinite perfection . This advice is much to be considered , for it is in this case , that we can easily discover by what spirit the soul is guided in her devotions : by this a man may truly judge of his state , and of the progress he makes in Christian perfection . To summe what hath been said , we see that in true piety there are two things to be considered , one the interiour and bottom of the soul , the other , the exteriour , which consisteth in its actions . The interiour we look upon as the principalll root and cause of true piety ; the exteriour is but as the blossome and fruit ; as the actions of devotion which appear to men , are but the mark of piety , and makes shew of it , but true piety consisteth in the interiour , as we have said . They therefore who study onely the exteriour , and have no care but to produce actions fair in appearance , have the image and shadow of piety , and are able to deceive our eyes , and to delude the judgements of men , who see but the outside , and perhaps , before the eyes of that divine spirit which penetrates the centre of our souls , they are neither devout , nor acceptable to him , for all their great performances ; unless these actions of piety , which appeare outwardly proceed from the very bottome , from a good foundation , from an interiour such as we have described . A Christian who would be devout , to acquire a solid and Christian piety , must before all things bear an esteem of God ; and if he truly esteem God , he will make account of all that is of God , he will honour all that is in the Church of God , and in any condition or estate will accept all the effects of the providence and conduct of God , he will resigne himself to his divine will , and above all , endeavour to enter into an indissoluble relation to God , and having obtained this interiour , he easily practises vertue , and feels a promptitude to embrace all sorts of exercises of devotion . By this we know true piety . When all these qualifications we have mentioned do not meet in the soul , she is then far from devotion . For what piety can there be in a soul which is not God's ? what resentment of devotion can be found in a Christian who lives in a state unworthy of God , and displeasing to his goodness ? shall we call them devout , who flatter , haply glorify themselves in their fair appearances , and only study the exteriour , despising all the rest ? who honour God with their hands in some exercises whereto they oblige themselves , praising him with the mouth by selected prayers , and often affected , and yet dishonour him in their life , and blaspheme him in their hearts ? God may say of most Christians , and of his Israel , what he once said of the Iews ; This people draw nigh unto me with their mouth , and honour me with their lips , but their heart is far from me . For which reason we must fear what Christ immediately adds , saying , but in vain do they worship me ; for God vouchsafes not to look upon these devotions , and cannot but detest these Christians , who like the Samaritans will on the one side adore vanity , and idolatrize their own lusts ; and on the other side , profess the worship of the true God , who appear like sepulchres , painted without , but have nothing within but ashes and rottenness . These Christ severely reprehends , these we advise by this Discourse , out of a desire to propose the remedy , and show them the truth . CHAP. II. The necessity we have to be Jesus Christ's , if we would attain true devotion . NO man cometh to the Father , saith Iesus Christ , but by me ; to shew us that no man hath access to God , but by his inttercession . By these words , he shews us the need we have of him , and the impotence wherein we all are . The impotence appears , in that we can do nothing without him , and cannot return to God but by him ; For sin hath not onely separated us from God , but also taken from us the power and right to return to God , and in effect , we would never have access to his Majesty justly provoked by our sins , if the Son of God by his divine mercy did not conduct and bring us , to receive grace and favour . The eternall Father receives us not , accepts not of our actions , is not pleased with our devotions and homage , otherwise then by his Son , in him , and by him , God triumphs over us . By him we speak to God , by him , we see God , by him , we offer our selves to God ; so true is it , that without him we can do nothing , we cannot have access to the throne of divine mercy , nor be acceptable to God , but by him . Hence we must confess , that the Christian who would acquire true vertue , and desireth to live in the perfection of his estate , as he is obliged , must necessarily be Iesus Christ's . He must adhere to him , appertain to him , be subjected to his spirit and conduct , and much more particularly , if he would have true devotion ; For seeing true piety consisteth principally in being God's , and rendring to his most sacred and soveraign Majesty , the worship , honour , and service due to him , and that otherwise we are unworthy and uncapable to do all that , without Iesus Christ , by whom , as we have said , we are God's , without whom we can neither honour God , nor be acceptable to him ; It follows , that the foundation of true piety consisteth in Iesus Christ , that is , in the adherence and relation of our souls to Iesus Christ , and in the submission of our being and life to the conduct of his spirit and grace ; for by that adhering to him , and being subjected to him , we are pleasing to God , and receive in him , and by him the capacity of honouring and serving God , which is the proper effect , and chief duty of piety and devotion . The truth would need no proof , but that few persons think thereof , and that many are ignorant of it , therefore it seems to be to purpose , to speak thereof more at large in the Principles of Christianity . Without out going any further , let us consider , that to be a Christian , we must put off the old man , with his deeds , and put on the new man , Iesus Christ ; it is the Doctrine of the Apostle whereon we must found our Discourse . If to be a Christian , we must crucify and put off the old man , to put on the new , with much more reason , to be a good and devout Christian we must crucify and put off the first , to invest us with the second . When we say that we must be clothed with Iesus Christ , it is to shew we must be united to him , adhere to him , and as a garment adheres to the body , and is united to it ; so must we be Iesus Christ's , but much more perfectly then this comparison expresses . Reason and Faith will easily convince us of this truth , if we doubt of it ; for faith teaches us , that it belongs to Iesus Christ to give us grace and strength , to put off the old man , that is , to draw us from our imperfections , to deliver us from our sins , and annihilate our evil inclinations . It is the same that Iesus Christ invests us with the new , gives us his spirit , grace and vertue ; for and according to Saint Paul , Iesus Christ hath been to us wisdom , and righteousness , sanctification , and redemption ; In a word , Iesus Christ is all in all to us . Now , that the Son of God may operate in us all that we have said , it is necessary that we be united to him , adhere to him , and be subjected to his designes , his will and divine operations . Who can deny so manifest a truth ? If Iesus annihilate our evill inclinations , and root sin out of our hearts , ought not we to be subject to his conduct and spirit , and so receive his operations of mercy ? If we participate of his grace and vertue , and live according to his Commandements , is it not necessary we should be united to him ? And how should we be united to him , but by a true relation and faithful adherence to him ? This deduction is easie , and clearly shewes how true it is that the foundation of true piety consisteth in unity , and in the adherence and dependance of the soul on Iesus Christ ; it is acknowledg'd by all that devotion cannot be true , if we be not exempted from our vices and imperfections , and filled with the spirit of Iesus Christ , and assisted with his grace , to make us worthy to honour and serve God. We cannot perceive in that devotion , nor practise the exercises thereof , if the same Iesus Christ be not operating in us the will , and perfecting according to his will. This Iesus Christ said to his Apostles , and in them to all Christians , Abide in me and I in you ; as the branch cannot bear fruit of itself , except it abide in the vine , no more can ye , except ye abide in me , adding , he that abideth in me , and I in him , the same bringeth forth much fruit , for without me ye can do nothing . O words of love ! words spoken the eve of his death , to shew us the excess of his love that proceeded from his heart , wholly divine , and full of tenderness , whereby being moved , he further said unto them , Abide in my love . So infinitely was he desirous to possess our hearts , and to triumph over us by his love , whence he often repeats the same words , to engrave and imprint this care in our souls , and by the proceedings of his love , oblige us to love him again . This indeed is a thing we ought to have continually in our thoughts , for all the happiness of a Christian , consisteth in this relation , and this amorous dwelling of our souls in Iesus . All our good is in this union , since that by it , and the adherence we have to Iesus , we become his , and by him we receive a power and capacity to bear the fruits of good works , to practise vertue , and to passe our life in the exercises of true piety and Christian devotion , which make us hope for the reward which God promises to those that serve him . Without this relation and union , we shall continue in our weakness and incapacity , our life is unprofitable , barren , unfruitfull , and in evident perill . If any man abide not in me , saith Jesus Christ , he is cast forth as a branch , and is withered , and men gather them and cast them into the fire . If we will come to the experience of what we have said , let us examine God's conduct of such souls as he will save , and we shall find that the first knowledge he gives them , is that of Iesus Christ , proposing to them his Crosse , or some Mystery of his life ; the first motions , the first thoughts of piety that he inspires them with , are those of a certain compassion and sympathy with his Crosse and sufferings , or those of love and tenderness in consideration of his benefits . If on the other side we intentively consider souls , even the most ignorant , we shall easily know they have a secret resentment , and an inclination to Iesus Christ , though they know him not . But God alwayes begins these divine Communications and effects of his mercy by this first grace . The reason is manifest in Divinity , which teaches us , that the eternall Father doth nothing but by Iesus Christ , operates nothing in our souls , nor in the state of grace , no more then in nature , but by his Sonne . The first favour therefore the elect soul chooses to receive of God , is that the eternall Father hath given it to his Sonne , and there Iesus Christ accepts of it , and appropriates it to himself . Now as God demands our co-operation , which yet we cannot give without his grace , and therefore inspires the soul with a resentment of Iesus Christ , gently insinuating into it a certain attraction which sweetly drawes it to a knowledge and piety towards Iesus Christ ; so our soul begins to be Iesus Christs , perfecting her self in the state of christianity , according to the measure that he advances in this affection , and in this relation to Iesus Christ. The Sonne of God speaking to the Iewes , obstinate in their errours , saith , None can come unto me , if the Father who hath sent me doth not draw him . And to shew the manner that the eternall Father uses to lead our souls to his Sonne , he adds , Every man that hath heard of the Father cometh unto me . These words include the secrets of grace , and are full of Mystery . They teach us , that the eternall Father by his grace , drawes us and guides us to his Sonne , he speaks to us by his inspirations in the interiour of our souls ; he shewes us that we are Iesus Christ's . Is not this to say all that we have proposed ? That the design of God to save us , is no other then to give us his Sonne , to unite us to him by the powerfull attractions of his grace , and to cause us to adhere to him by love and the exercises of a life truly christian ; herein doth true piety consist . We must therefore continually elevate our hearts and spirits to this Iesus , the onely happiness of our souls ; we must entreat him to accomplish in us the designs of his Father , and to take an absolute power over us . We must so offer our selves to him , as to have no other intention , will , nor conduct but his , that we may by a true relation , verifie what Saint Paul said , All is yours , you are Christs , and Christ is Gods. Let us so think of him , and so do , that from henceforth our hearts and mouths may neither speak nor think , but of him , that all things else may be of no savour to us , that nothing enter our spirit , which resenteth not the spirit and odor of Iesus Christ , and respires not his honour and glory . In a word , let us adhere to him , and , by an indissoluble and eternall union , dwell in him , that he may dwell in us , that we may eternally bear the effect of his holy word . He that is joyned unto the Lord is the one spirit . O how happy is the soul that is called to this happiness , and that is truly in the power of Iesus , in the possession of his spirit , and direction of his grace . This is the state whereto Christian perfection must arrive , the foundation of piety and true devotion . But because many think not of it , and many know it not , we must treat of it more at large , and propose the motives that most oblige us to this Devotion . CHAP. III. Of Piety to Iesus Christ and its principall effects . WHAT we have already said of the Sonne of God , is sufficient to make us know what we owe unto him , but the importance of this subject , requires that for our better information , we explain particularly the principles of this piety , and the meanes necessary to attain it . But before we enter into this subject , we must consider that devotion to the Sonne of God , ( wherein we are to imitate all Christians ) is not so to limit our souls , as to withdraw them from what they owe to God , but on the contrary , the exercise of this piety is necessary to conduct us more worthily , and holily to God , because by piety to the Sonne of God , we attain a capacity and power to honour God. Iesus Christ is our way , by him alone we go to God ; he is our life , by him we live the life of grace , a life which onely makes us worthy to honour God. He is our Truth , in him alone , as the spirit of truth , we know God , we adore him and serve him in truth ; according to the Apostle , he is our All , in him and by him we have all things : by the Son the Father gives us all , and by the Son , we render all to the Father . This is the gift we receive of God , and the gift we give to God , for all is operated and subsists in the unity of Iesus Christ. The Church offers nothing to , demands nothing of the blessed Trinity , but by Iesus Christ. We must imitate the Church in pious customs . Piety to Iesus Christ requires not so much exteriour exercises , as interiour and permanent estate doth in our souls , nor demands it any novelty of affection , but a newness of spirit , a new disposition , enclining our souls to employ themselves in the thought of Iesus Christ , to regard him , to love him , to honour him as the object and end of our life , actions , and devotions . It requires that the actions of the religious should be devout , those of the ordinary Christians vertuous , those of a private person , familiar in this object , without changing his spirit , but directing his intentions and dispositions to the pure regard of the Son of God. For example , let us do all that we do by the spirit of honour , and love to Iesus Christ ; if we suffer , let it be to imitate and render honour to his sufferings ; what ever happens to us , let us receive it by a dependance on , and submission to his power and conduct . If we will insist upon any good thoughts , let it be of Iesus Christ , to consider his greatness , the mysteries of his life , his vertues , his benefits , and the power he hath over us . By these sweet entertainments , by these regards of honour and love , the perfect Christian advances himself , is confirm'd in the piety we speak of . To know what this piety is , and how we must apply our selves thereto , let us consider , that Iesus Christ is the principle , the centre , the end of all Christian souls ; for as faith teaches us , he is the cause of all the good that is in us , the spring of all the graces we possess , Author of the life which we live in Christianity , and being the principle , he is also consequently the end thereof . For according to the order established in nature , that which is the principle of a thing is also its end , and nature follows invariably the order God hath prefixt , and by his well ordered motions , gently leads , and if not diverted , infallibly conducts all things to the principle whence she draws them : So the waters , saith the Wise man , return to the ocean , as to their mothers womb ; and according to the mysteries of faith , we say all things return to God , because they all came out of God. It is the same in the estate of grace : If then Iesus Christ be the principle of the being , life , and state of Christianity , he must be also the end ; so that our being , life , and estate regard the same Iesus Christ , and are referred to him as the end , and if the end , the centre also of a Christian life . In him our souls find their repose and perfection ; in him , by him , and of him are all things , saith Saint Paul. This Principle alone considered , shews us that Iesus Christ hath full power over us , that we are his , not only in respect of his divine greatness , and supreme power over all as God , Saviour and Redeemer , as purchaser of us with his most precious blood , and his of life-giving death , but also , because he is the principle , centre and end of the life and state of Christianity . In this relation he hath soveraign power over us , having given us being and grace , consecrated us to his glory and honour , in such absolute manner , that the Christian cannot make use either of himself or any other thing , without abuse of the gifts of God , if not for Iesus Christ , and according to his designe and intentions . This is St. Pauls meaning , when he says , You are not your own ; and again , you have no power on your selves . This power obliges us to refer our selves wholly to Iesus Christ , the first thought and thing to be done in Christian piety , being , to believe we have no right to our selves , but are wholly Christ's , and , having conceived in the depth of our souls this belief , to have a vigilant care , that in our life and actions we draw not our selves from the power of the Son of God to make use of our selves and the creatures to our own content and particular interests . For according to the principle of Christianity , we have no right to appropriate any thing to our selves . This belief is the ground of true piety to Iesus Christ , which Saint Paul teacheth , saying , The Son of God died , that those that live might live no longer to themselves , but to him who died for them . On this truth , we ought often to reflect . For as the foundation of it consisteth in a true dependance and love to Iesus Christ , in respect of his soveraign power over us ; so the principall care of him who seeks true piety , must be to continue in this dependance , to live with such fidelity , that he appropriate nothing to himself , either as to his life or actions , or yet of the creatures , and assuredly , he must make great account of this care and fidelity . But whereto serves it ? To bear in his heart a sensible desire to belong to the Son of God , and every day to renew his resolutions and good purposes . What doth it profit our soul , to have the knowledge of so high a truth , if in the actions of humane life and exercises of piety , we withdraw our selves from this dependance on the Son of God , to apply us to our selves , and seek in our own business and exercises our content and satisfaction . This were , by our own actions to belie the resentments of our soul , to profess piety , and follow impiety , to bear a double heart , to have vertue only in the mouth . For if we are truly devout , we can not but be Iesus Christ's , and if we are his , our principall care will certainly be to continue our dependance on him , not onely in that which concerns our condition , but in all the dispositions , intentions , actions , and circumstances of our life . The same Principle operates in our souls a second effect of piety in that our life and actions , belonging properly to the Son of God , as their beginning and end , ought accordingly to be submitted to his divine conduct , to be ordered after what manner he pleases , according to the power of his spirit , and the light of his loving communications . It is but reason that all good depend on him from whom it proceeds , and that we be ruled , not according to our own wills , which are blind , and transported with affection and self-love , but according to the intentions of Iesus Christ , who is the cause , and ought necessarily to be the rule thereof . Thus the second interiour estate whereto the Christian , who seeks true piety must arrive , is a Resignation of himself , to the conduct and direction of the grace and spirit of Iesus Christ , that being so subjected , he may perform all his actions in a pure regard to the Son of God , according to his divine intentions . This Resignation , if true , makes us bear with patience and inward peace , all estates we may possibly arrive to ; it gives us liberty of spirit , capacity and strength to follow and embrace that only which is of God , and according to God ; it puts us into a great fidelity to the motions of grace , in such manner , that according to the measure of our increase in this resignation , we advance in Christian piety , and live with greater liberty and fidelity of soul. This indeed appears something difficult , and many believing it an estate onely for the most perfect , pass by it as a thing impossible for them . But if we consider well , we shall find it easie , and acknowledge it common to all souls , who live in grace . To do an action of piety , we must be aided by the grace of Iesus Christ , which encourages & assists us in all good works so necessary , that without this grace , we can neither think , nor act any good . He then that will be devout , and live in the exercise of true piety , must have this grace , whence it follows he must cooperate with it , and give himself up to be conducted by the spirit of Iesus Christ , who will operate that good wo●k in him , otherwise it will be impossible for him to live well , since that without grace we can do no good . No man can say that Iesus is the Lord , but by the holy Ghost , saith Saint Paul , for it is grace that doth all in all , and therefore we say , he that will live according to true piety , must take care to resigne himself to the conduct of this grace , and with great circumspection become faithfull therein . The Principle of devotion consists in being faithfull to the graces and motions that Iesus offers and inspires us with . Herein we must take great care every one according to his state and vocation . Whence we easily learn , that true and essentiall piety to Iesus Christ , doth not consist barely in actions of homage , and honour , or in giving our selves to him by certain practices , and employing us in severall exercises , though in it self all be profitable , but the true essence and ground of this devotion consists in the dependance of our soul on Iesus Christ , and in a true subjecting of our life to his conduct by a faithfull cooperation with his grace and motions : this is the ground and state of true piety , to comprehend which , we must consider that all we do is acceptable to Iesus Christ , onely because we are his , all our actions and exercises as good , being derived from his grace , inspired and conducted by his spirit . We may do a thing two wayes , according to naturall motions and inclinations of the old man , or according to the motions and holy inclinations of the new man , Iesus Christ ; if what we do , though it seem good , be according to the motions and inclinations , of the old man , it is but of little value , being at the most but naturall and humane actions . But if it issue from motions of grace , then is it truly Christian . Hence we say , the foundation of true piety consists in the subjection of the soul to grace and the conduct of Iesus Christ ; for if Iesus Christ do not conduct the soul by grace , nor direct her by his spirit , she can do nothing considerable . Hence it is , that many deceive and flatter themselves in their imperfections , passing their lives in the practice of many exercises , neglecting the principall , and thinking they do wonders , when they do nothing , because all their actions are rather effects of their own inclinations , humours , or self-love then of grace . The Christian therefore , if he seek perfection , must take heed hereto , and in all things observe as a maxime in Catholique vertues , that Christian vertue and true piety , consist not in being conformable to reason , and to a humane spirit , but to the spirit and intention of Iesus Christ , who is the infallible rule of our actions . This advice is of importance ; We shall speak of it elswhere , when we have convinced the more difficult spirits , and made them see the right Iesus Christ hath to us . CHAP. IV. The right which the Sonne of God hath to us ; Motives obliging us to be his , and to adhere to him by true piety . WHich way soever we consider our selves , we belong unto the Sonne of God , this is our happiness . We belong unto him after a singular manner ; in the state of nature he hath a right to us , all things being , as the Evangelist saith , made by him . In the being of grace , we belong to him ; in the being of glory , we are his ; by him all are raised to glory ; by a grace springing from the Mystery of the Incarnation and proper to the state of Christianity , he is our Head , we his Members , he is the Father , we his Children , he our spouse , we his heart and delight , he our Doctor , we his Disciples , he our Pastor , we his sheep , he our Redeemer , we his Captives , he our King , we his subjects , he the Sacrificer , we his sacrifices ; in a word , he is our All , the way , the life , and the salvation of the World , and as St. Paul saith , he is our fulness , and we are his by the price of his blood and possession of his spirit . We are so much the Son 's , that we cannot be God's , without being first Iesus's , who refers us to his Father . If the Father accept us , and behold us with the eyes of mercy , it is in the Sonne , in as much as we are his Members , and united unto him . This union , whereby we belong to the Sonne of God , is so necessary , that as the eternall Father loves us not but for his Sonne 's sake , nor regards us but in him , so cannot our actions be acceptable to him , nor all our exercises of piety please him , if they be not done by the conduct of the spirit of his Sonne , and by adherence and union to Iesus , though they may otherwise seem good and perfect . He that is not with me , saith Christ , is against me , and he that gathereth not with me , scattereth . This property is grounded upon the principles of Faith , which teach us , that the Sonne of God onely became man , not the Father nor the holy Ghost , he alone performs the office of Mediator , in the redemption of humane nature ; he alone is our Redeemer , our Mediator , and our Head. In this quality we are his Captives and Members ; he is the Father of the Ages to come , and we are his children , for he alone begot us by his blood and death , and as a Pelican , he gives us life by the effusion of his blood , and animates us by the spirit of his Crosse ; in the Crosse he begot us , by his death he giveth us that life we lost by the envy of the Serpent . Thus in all the Mysteries of Faith , we adore the Sonne of God , being of the divine persons the onely incarnate , living and dying for us , he onely redeeming us from the captivity of our sins , being God , became man , that men might become Gods , all the Mysteries of his life accomplished upon Earth , were onely to sanctifie us , his dying upon the crosse , makes him the onely victime and holocaust of our propitiation . Are not these motives sufficient to shew us that we are his in a singular manner , belonging to him by extraordinary relations ? Is it not reason we should acknowledge him , and by a particular fidelity , profess our selves his , and carefully endeavour to adhere to him , and by true piety , to render him the honour , love , and service , that his benefits obliege us to . This the greatest part of Christians think not of ; as being , by reason of their impiety , ignorant of their benefactor , as the Ancients were through their Idolatry of their Creator . It is a strange ingratitude , that man should be so blind in these dayes , as not know his Iesus , and passing his life away carelesly , neglect to acknowledge him in his greatness , to adore him in his works , and to honour him in his humane divine life . Our business then must be to reform this ignorance , and therefore we will propose the principall rights which he hath to us , that we may learn with what piety and devotion we ought to follow and serve him , and that those souls who neglect or despise this piety , may re-enter into themselves , and endeavour from henceforth , to render to Jesus Christ the honour , love and service , whereto they are by so many just relations obliged . The first right that Jesus Christ hath to man , is derived from his Quality of being God-man , for such is the Sonne of God , not onely in regard of his Divinity , but also according to his humanity . In this quality , Jesus Christ by a power of excellency , ought to rule and command all that is and shall be created , a power that the eternal Father gave him at the first minute of his Incarnation ; besides that , by this Mystery , the Son changing his condition for the glory of his Father , and abasing himself to honour him , the Father also will needs honour him , constituting him from thenceforward , the principle of life , grace and glory , proclaiming him Soveraign of the universe , and replenishing his humane nature with all the effects of the Divinity , and all the states of glory possibly communicable to him as God and man , that as the Sonne honoured his Father in debasing himself , so did the Father honour the Sonne , in exalting him . For this cause he makes him his equall in power , greatness and Majesty , and invests him from this first moment for evermore , with all the power that he hath over his creatures . This the beloved Apostle teaches , when he saith , The Father hath given him all things into his hand : and St. Paul beginning to write the greatness of Iesus , saith expresly , speaking of his mission , That the eternall Father appointed him Heire of all things , by whom also he made the World. Thus by this first Right , and by the Mystery of the Incarnation , Jesus hath the same power over souls , that the Creator hath over his creatures , and in relation to this power , we give him all that we owe to God , and consequently , acknowledge in this Mystery , Jesus to have a double power over us as God and man. This consideration obliges us to adore and serve him , acknowledging this power must doubly subject us to his conduct , and divine will. Heaven and Earth pay this duty and fidelity to this Iesus God and Man. Let us hear with a resentment of love , how St. Iohn describes the triumphs of our Iesus ; he tells us that he heard the Angels crying aloud , The Lamb who hath been slain , is worthy to receive power and riches , and wisdom and strength , and honour and glory , and blessing . The Earth and all the creatures of the Universe do the like , and present themselves before Iesus , declare him their Soveraign , and protest obedience and service to him . I heard saith Saint Iohn , every creature which is in Heaven and on the Earth , and such as are in the Sea , and all that are in them , heard I saying , Blessing , honour , glory and power , be unto him that sits upon the Throne , and unto the Lamb for ever and ever . Let us do the same , and from the bottom of our hearts say Amen ; let us adore Iesus Christ in his greatness , and acknowledging his Soveraignty , live in true subjection to his divine conduct . The Continuation . CHAP. V. Of the Motives which oblige us to belong to Jesus , and to serve him by true piety . OF all the Mysteries of our salvation , that which ought most humbly to subject us to the will and power of Iesus Christ , is the work of our Redemption ; for in this Mystery of love and mercy , Iesus is our Redeemer , we are his Purchase , and have no longer Right either to our selves or to any creature ; Ye are not your own , saith St. Paul , for ye are bought with a price , meaning , we are Christ's who hath bought us with his most ineffably precious blood . But the better to understand this sublime mystery , let us derive it from its very source . We are then to consider , that by the sin of our first parents , we should all have perished in him , as guilty with him , all nature should have been extinct by his sin ; for , from his first offence he ought to bear the execution of the Decree pronounced against him by the mouth of God , in these words , In the day that thou shalt eat thereof , thou shalt surely die ; And doubtless divine Iustice had annihilated him , and in him humane nature , and all creatures had perished with the Sinner , if the eternall Father beholding his Son designed for the reparation of this offence had not repress'd the rigour of his Iustice. The Father out of the love he bore his Son , suspended the execution of this Decree , he saved the offender , mercy triumphed over justice , he granted this sinful man life , and the world to live in ; and consequently humane nature , and the world it self , which for this sin should have been destroyed , were preserved , onely in consideration of Iesus Christ , for his sake the eternall Father took compassion on us . From this first Consideration , is easily inferr'd , that we owe unto the Son of God all that we are , and all that we have ; and therefore we are as often his as there are moments in our life , and as often as we receive any benefit from this bountifull hand of God ; and therefore all these rights which are innumerable , ought to be so many tyes to unite us indissolubly to Iesus Christ. But if we dive further into the contemplation of these truths , we shall find , that by sin we belong to the Devil , we have granted him that right , which God by Creation gave us over the creatures ; we have , as it were , by sin made over our selves to him . Thus by voluntary offence , Man , who should have commanded the World , becomes a slave to the Devill , and sels himself to sin . I am carnall , sold under sin , saith St. Paul , in the name of all sinners . In this quality the Devill hath all manner of right and power over us , and assuredly would exercise his malice against us , if the divine goodness did not restrain him . He would make us even now feel the same rigours which he exerciseth over the damned , and dispose of us at his pleasure , as he doth of souls eternally cursed of God , were it not that Iesus Christ by his death , hath forc'd us out of this captivity , and devested the Devill of all right and power over us . He hath blotted out the hand-writing of Ordinances against us , saith St. Paul , and taken it out of the way , nailing it to the Crosse. Thus the Sonne of God delivering us from this captivity , makes us his Captives , acquiring by his blood and death , a new right and power over us , which he will use not with rigour and justice , but with love and mercy , the state of grace and spirit of piety , having nothing but sweetness and indulgence . He hath delivered us , saith the Apostle , from the power of darkness , and translated us into the Kingdom of his dear Son. For the power of Iesus is all in love , and dissolves it self into dearness . What Christian seeing so much sweetness , will not resign himself to the excess of this goodness , to the power of this love ? To conceive more fully the effects of the grace of the Sonne of God , and his rights to us by redemption , observe , that , by the conduct of God , and according to the merit of our offences , so soon as man is in sin , and withdrawes himself from the order and end that God hath prefix'd and proposed to him , he is nothing but the object of divine justice , unworthy of any favour from Heaven . Heaven , Earth and Hell bandy against him , God is obliged onely to promote the punishment of sin by malediction , blasphemy , damnation and hell . If God stay the stroke of his Iustice , if he hath yet some reserve of mercy for this miserable sinner , if he suffer him to live , and preserve him , out of an expectation of his penitence , that so he may escape hell , it is by Iesus Christ , and onely for his sake . We must then acknowledge that a sinner owes to Iesus Christ all the motions of his life , all the happiness of his soul , all the good which may befall him in Heaven or Earth . O how many obligations have we then ! even as many as there are moments , as many as we have thoughts , as many as we have received benefits from time to time , so many rights hath Iesus Christ to our souls , so many times do we belong to him . Who can number these wonders ? Can there be any thing in nature able to break these bonds , and separate us from Iesus ? Let us dive yet a little further into this consideration , by an examination of particulars , let us see how by daily sins we separate our selves from God , and , shaking off the obedience we owe him , become slaves to sin . He that sins is a slave to sin , saith Iesus Christ , so that the sinner by a deplorable blindness , withdrawing himself from the sweetness of the Kingdom of the Sonne of God , subjects himself to the power of sin , which would infallibly exercise its rigour and Tyranny over him , if Iesus Christ by his mercy did not suppress its malignity . For as sin ruling over the rebellious Angels , subjected them to its malice and rigour , causing those Angels of light to be to all eternity Angels of darkness and malediction ; So the sinner , from the time he offended , should be abandoned to the same Tyranny , and left to the fury of sinne , which would precipitate him into all manner of violence , abhomination and misery , had not Iesus Christ sustained the yoak of sin , and stayd the power of its malevolence . So that we are as many times Christ's , as he hath preserved us by his divine mercy from severall sins and abhominations . If on the other side we consider our actuall sins , we must acknowledge that they also serve to bind us to I. Christ , for as many sins as we commit , so many times do we deprive our souls of the favours and grace which we have received of God , by the only merit of Ie. Christ , and when Ie. Christ shewes mercy to us , or washes us with his blood , and withdrawes us from our sins , to restore us the graces which we have lost , at the same time he takes a new power , and acquires as many new rights over us , as he pardons sinnes in us . By this meanes the sins which God pardons in us , oblige and bring us to Iesus Christ. Thus on what side soever we look on our selves , we wholly belong to Iesus , and consequently are obliged to live in a totall dependance , and perpetuall subjection to the conduct , spirit , and power of Iesus Christ. But if now to what we have said , should be added the merits of the Sonne of God , we should find our selves infinitely obliged to be united , and to appertain to the same Iesus Christ. For his merits being infinite in dignity acquire to him , infinite rights over us ; nay , if we consider them particularly , we must needs nevertheless acknowledge , that Iesus Christ acquires as many rights over us , as there are moments in his life , since in Iesus all is of infinite merit . We are his by his Incarnation , by his birth , by his teares , by his sufferings , by his Crosse , in a word , we are as many times his , as he lived moments upon earth , as often as he did actions in the world during his life here . But if we lift up our eyes to behold him in his glory , we shall see him incessantly , offering up himself for us to his Father , he is entered into Heaven , now to appear in the presence of God for us , as Saint Paul saith , where he by continuall benefits shed upon us , forces our acknowledgements , that there are so many rights and obligations to appropriate and unite us to him , as there are moments in Eternity . What remains then , but that we consider by what meanes we may satisfie so many obligations to the Sonne of God. It is a decree pronounced by him , That of him to whom much hath been given , much shall be required . All our life then must be employ'd in true piety , a piety which shall establish us in a supreme honour , in a most powerful love , and an intire and absolute dependance on Jesus Christ. We must continually begg , that as the Sonne of God changed his condition , and became man to testifie his love to us , and to deliver us from the captivity of sinne , and put us into the state of salvation , so we may change our condition and disposition , to be happily converted into a pure regard of honour and of imitation of his life , who is all love , all goodnesse . If you would desire some practises upon this occasion , I would advise the perfect Christian , 1. To adore the power of Iesus Christ , and all his rights to us , accept them by a voluntary subjection , and rejoyce therein praysing the Sonne of God in that he hath vouchsafed to assume those powers and rights over us . 2. To offer himself to Iesus Christ , to bear the effects of this power over us , submitting our selves by a true resignation to all that it shall please him to operate in us and by us , for his will and glory . 3. To pray to Iesus Christ , to use his right and power over us , and over all that which is ours , notwithstanding the opposition that we may have thereto , as well by the inclinations and imperfections of our nature , as by the effects of our proper malice . 4. Being transported by a desire to be Christ's , often and continually to implore , if it may be done , the power of his spirit to annihilate in us , and to root out of our souls , and from the bottom of our being , whatever opposes his right over us , and may hinder the effects of his divine will. In fine , if we have not a sense of the power of Iesus Christ , let us at least have in our hearts a violent desire to be his , a firm purpose never to be separated from him , and a vigilancy to receive with faithfulness , what he shall vouchsafe to operate by the influence of his infinite mercy . All this reaches no further then the beginnings of piety to Jesus Christ ; we now proceed to the use and practise of it . CHAP. VI. Of the state of Subjection to Iesus Christ considered as the principle of Christian piety . IF we make application of what hath been said , we shall find , that as the Son of God hath infinite rights to us , so we are infinitly his , we depend on him , we have infinite obligations to him , which the shortness of our dayes will not give us leave sufficiently to admire , nor the weakness of our spirits to comprehend . Yet speaking suitably to our meanness , we may reduce them to two principles , the foundation and prop of all exercises of piety interiour and exteriour . The first is an acknowledgement of the soveraignty of Iesus over all creatures , and over us in particular , confessing that he is our King and Soveraign . The first use of piety to Iesus , is to acknowledge and adore his supreme authority ; it is life and happiness to know and to serve Iesus Christ. Therefore the Apostle desires that the Ephesians should know the love of Iesus Christ , which passeth all knowledge , to the end that they might be filled with all the fulness of God , teaching how profitable and necessary this knowledge is . The other foundation of piety , is a continuation of the first , the Christian acknowledging the soveraignty of Iesus Christ enters into a state of relation to , and a dependance on him , and adoring his soveraignty , submits to his power , not out of constraint or necessity , as Rebells , but out of choice , love and fidelity , which he renders to him as his Prince and Iesus . This dependance must not be indifferent , but the lowest and most submiss that is possible ; so that a Christian in this state , looks upon himself only as a servant to Iesus , and acts in all things , only in the spirit of subjection and humility . This subjection is an effect of our knowledge of Iesus , and that knowledge a fruit of the light of faith , and a gift of grace . This state of service , is proper and essentiall to the creature , in regard of God ; the creature is essentially dependant and subject to the Creator . It is an indispensable estate , the creature may as soon cease to be , as cease to depend on the Creator . It is a primitive estate in grace and essential to all Christians the first step of our entry into the Church & into faith , the first operation of grace in our souls , is to become servants to Iesus Christ. This service is the first estate of Christianity , the first promise that we make to God by a solemn publike profession in the Church by Baptisme . There we devote our selves to Iesus Christ , to belong to him , to depend on him , and at the same time we receive and aknowledge him as our Soveraigne , we adore and reverence him as our Redeemer , we are united to him as to our Head. Thus this state of service brings grace ; yea , singular grace , which is the first thing that God gives in his Church by Baptisme , a grace which he gives with a mark and impression of his power , so deeply imprinted in our souls , that nothing can deface it , not Hell it self . Whence we see , that at the same time that Iesus Christ conceives us by Baptisme , and receives us into his Church as his children , we enter into the state of servants , and vow our selves to Iesus Christ , as such . So that by one and the same Sacrament , we are made children of God , and received his servants , and consequently we are in the House of God , both as sons and servants , yet so , as that we are his children by grace , his servants by nature . Now as we say , that the state of subjection is essentiall to the creature , and to the Christian , so the same state is essentiall to the piety of Christians , and therefore they who would establish themselves in piety , must begin their establishment in this subjection ; for we must bear a relation of love and inclinations to Iesus Christ , as we do of purchase and necessity . To be convinced of this truth , we are to observe that this state of subjection consisteth in taking Iesus Christ for the end and object of our actions , we serve him , we contemplate him as our Soveraign and Redeemer , we do all things by a spirit of love , honour , and dependance on him ; So that this state of dependance and service is a generall Disposition wherein we perform all our actions . By this Disposition they are truly Christian , accomplished in the spirit of true piety ; and though there appear nothing outwardly , either new or extraordinary in our life , yet by this disposition and state of service , we are more neerly Christ's , who looks on us as his own , raising and uniting us to himself by a reall dependance , wherein consists the true spirit of piety . For by the state of service we acknowledge Christ our Soveraign and King , and our selves his vassals ; we adore him as our Redeemer , and confess our selves his servants . In this quality we adhere inviolably to all his will ; In a word , we see that he is our Head , and we united to him as his members . In this union we live by his spirit , and follow his motions , in which three points consisteth solid piety , and the perfection of Christianity . So that we are so much the more God's , and consequently the more perfect , by how much we are the more abased and devested of our selves , entirely depending , and faithfully operating under the power and will of him who makes himself ours , that we may be his , and hath purchased us to himself at an inestimable rate . For this cause , they who exercise themselves seriously in piety , begin at the same time to look upon the Son of God as the object of their life , and resign themselves up to him . Hence springs the daily practice of certain acts of interiour devotion , which is ordinarily proposed to them that seek true piety , recommended to them , because they are profitable and necessary , drawing the soul from it self , to elevate and unite it to Iesus Christ. We shall further explain it in the ensuing Chapter . But before we enter into that Discourse , we are to know , that we must not conceive these acts of interiour devotion , to be actions meerly transcient , or a simple operation of our spirit , for that would be little in comparison of what God requires . But we must pass further , and bear in the bottom of our hearts the state wherein we propose these interior acts , that must be our principall end and intention . For though God onely hath power and authority to put us into this estate , when , and how he pleases , yet , because in the wayes of grace , God doth ordinarily expect our consent and cooperation ; it is for that very reason that the soul exerciseth her self in this practice of devotion , and it is upon this account that she forms to her self these interiour Acts , whereby she resignes and offers up to God her heart and will. So that in this exercise , the christian must not content himself to form this Act , and to pronounce the words , but he must demand of God the grace to bear a permanent estate thereof , and for his part , must do his utmost endeavour to attain it . In the next Chapter you have them particularly explain'd . CHAP. VII . Containing certain interiour acts for those souls who are desirous to be established and confirmed in true piety . THE first act of interiour piety to Iesus Christ , which we are to practise frequently every day , is an act of honour and adoration . This I place first , because it is the first employment of our soul , and the first duty of the creature , who is obliged to honour and adore its God with so much necessity , that the very Devills and damned are forced to do it ; it is the first act that christian Religion proposeth . To form this act , we must acknowledge Iesus Christ Sonne of God , both God and man , we must regard him as our Soveraign Lord and Redeemer , as cause and principle of all our happiness . We must annihilate our selves before him , and humble our selves even to the bottom of our soul , willingly submitting to all that he is . This is called an act of adoration . It contains two effects of the powers of the soul , one of the understanding employ'd in considering and acknowledging Iesus Christ in his greatness and Soveraignty , looking on him as the principle of all good , and of all the being of nature and grace , and esteeming and honouring him as such . Then followes an effect of the will , which humbles it self before him , receives and accepts him as her God , King , and all , and with all its strength , submits , wholly to his power and greatness , in an act of adoration . Hence we may perceive , that adoration consists not onely in an esteem of God , be it never so highly elevated , but requires also a voluntary submission of the soul , with expressions of honour interiour and exteriour . He therefore who practiseth as he ought , an act of adoration , desireth alwayes to shew his respect by the effects . As the Sonne of God is infinitely adorable , he who would adore him , strives daily to increase in adoration , and consequently endeavours with great fidelity , to subject himself more and more in will and deed , to the greatness and Soveraignty of Iesus Christ. I say in will and deed , for it would avail but little , to say it onely with the mouth , and to have in thought the name and ineffable greatness of Iesus Christ , if all our actions be full of our own will ; and it were to little purpose to subject our selves by words to the Soveraignty of Iesus Christ , to the conduct of his spirit and motions , if in the management of our life , we follow the spirit of the World , living in a continuall desire to satisfie our selves and our own inclinations . This were to say much , and do nothing . This we must be carefull in , since many deceive themselves in this kind of piety , which they so easily profess , contenting themselves with the superficies , and neglecting the rest . Remember that he , who sayes we must adore God in spirit , said also , we must adore him in Truth . The second act of this piety , is an act of Oblation , whereby the soul offers her self wholly to Iesus Christ , and renouncing her self , resignes into his hand all that she is , all the power that she hath over her self , over all her actions , over all things , and to make her self the more a servant to Iesus , in a perfect condition , she renounces her own liberty , and all the use she can make thereof , giving it up into the hands of the Son of God , of whom she received it , granting him all the right that she had to dispose thereof , to order it as he pleases , that being so resigned to Iesus , she may not have any thing more , nor be any thing more , but that he may be all , have all , and operate all in her . This Obligation thus conceived , is of great importance . For if it be done after the manner it ought , if the Son of God vouchsafe to accept it , it puts us in the perfection of Christianity , in as much as it drawes the soul from her self and all creatures , to be Christ's , to adhere to him , to depend on him in all things , wherein consisteth true perfection . Moreover , this Obligation is an effect of the esteem and belief we have of Iesus Christ , and contains the spirit of Christian subjection . For , as according to Law , the slave is no more his own , nor hath any right over any thing , but is wholly left to the power and pleasure of his Master ; so by this Obligation , the Christian puts himself as nothing before Iesus Christ ; he gives place to all his rights of nature and grace , to be onely the subject of his power and divine will. And though we are all servants to Iesus Christ by right and purchase , as we said elsewhere , yet we will be such also out of good will and affection , giving him by this Oblation , a new power over us , that we may be the Captives to his love , as well as to his power , and submit to the designs of the eternall Father , who hath delivered us from the power of darkness , and translated us to the Kingdom of his dear Son. Thus examining this Oblation , we find that it is necessary for all those who seek true piety , as containing the essence and grounds of devotion ; it puts the soul into a perfect denudation , and makes her entirely dependant and resigned to Iesus Christ , to be led according to his will. They therefore who in their exercises of piety make ordinary use of this principle of devotion , must weigh well what they say , and consider with what sincerity and faithfulness they proceed with the Son of God. For seeing they leave themselves wholly to him in the quality of servants , and make profession ( mark the word ) to have nothing which is not his , and of him , and that by this Oblation , they yeild up all to him , even to the use of their own life and naturall liberty , what have they more to think of , but sincerely and faithfully to accomplish what they profess ? What have they more to do , but to take care that their life be conformable to what they say , otherwise they shall be constrained to condemn themselves , and to confess that they have no devotion any further then the mouth , that they deal not sincerely w th God and their own consciences ? It concerns them to take heed that that is not justly to be attributed to them which the Prophet said , Cursed are they that do the work of the Lord negligently . To these Exercises of interiour piety we may add a third act : Purity of Intention . By this intention , the Christian , who offers himself to God in the manner we have described , begins to refer himself actually to him and to his glory , protesting that in all things , even to the least , and in all his actions , he will have no other intention then the will of the Son of God , and live no longer , nor act any thing but according to the intention of Iesus Christ. Having made this protestation , he demands of him participation of his holy spirit , and prayes him to inspire him with holy and pure dispositions , whereby he may accomplish his actions . This practice of piety is little known , and perhaps little understood , yet it is necessary for a perfect Christian. To conceive and affect it , he is to remember , that , ( as we have said ) true piety contains a resignation of the soul to the conduct of grace , and to the spirit of Iesus ; and that this resignation is more then a bare simple resignation , for it includes annihilation and unity ; annihilation of our own spirit and conduct , and unity with the spirit and conduct of Iesus Christ , to which we resigne our selves . By this act of intention , the Christian annihilates all his desires and intentions to unite and subject himself onely to the intentions and desires of Iesus Christ , in such sort , as to admit no other . Hence it may be inferr'd , how necessary this intention is to all those souls that thirst after true piety ; but to make a fuller discovery thereof , we are to reflect on our own infirmity and incapacity , which is so great , that we know not what is lawfull for us to desire , and are ignorant of what we ought to demand of God , as not understanding what designes Iesus Christ may have upon us . We must therefore wait till he enlighten us , and inspire us . Now , that we may be in a disposition to receive this grace , and in a capacity to submit to the conduct of the spirit of God , we must annihilate our own desires , and particular intentions , and give our selves up to those of Iesus , which is that the Christian endeavors to do by the act of intention here proposed . It is the Doctrine of the Apostle , who says , We know not how to pray as we ought , but the spirit makes intercession for us by groans that cannot be uttered . He who searches the heart , knows what is the desire of the spirit ; he sueth for the Saints according to the will of God. Here we are taught this practice , which shews us that our prayers , desires , and intentions must be inspired by the spirit of Iesus Christ , who knows what God demands of us . Moreover , there is not any thing so certain , as that the Sonne of God hath those intentions and designes upon the life , actions , and heart of man , which are great and worthy himself , as being a creature , he hath consecrated by his precious blood , and redeemed by his death and Crosse. If there are intentions and designes upon us , as we must not doubt but there are , and such as are of great importance , yet unknown to us , is it not reason we follow them , and consequently , are we not obliged to annihilate all our own desires and intentions , to bind and subject our selves solely to the desires and intentions of the Son of God , who vouchsafes to think of us and entertain himself in forming designes upon us , our actions , and all the motions of our life ? This is it we endeavour to satisfie , when we form this act of purity , or unity of intention . This also shewes how unprofitable , and superfluous their employment is , who fill their hearts with variety of intentions , and perplex themselves with multiplicity of thoughts , who conceive desires , and form designes sometimes one way , sometimes another , ( though upon occasions , in appearance , good and profitable ) since they do onely what pleases themselves . But according to the Principles of Christianity , it were better they kept themselves to this unity , and annihilated all that is of themselves , to be onely in the intentions and designes of Iesus Christ. The Christian therefore ought often to renew this purity of intention , he ought to adore all the designes of Iesus Christ upon him , and all his divine intentions ; he must resign himself thereto , and protest never to follow any other , holding it for a maxime , that we shall not arrive at perfection , nor go to God by the strength of humane reason , or following our own desires and inclinations , but by submitting our spirit to the conduct of Iesus , by a faithfull and sincere adherence to his designes and loving dispositions . This considered , we shall know more and more , the truth of what was proposed from the beginning , that true piety consisteth in adherence to , and a resignation of the soul to Iesus . But we are now to examine the effects of this adherence . CHAP. VIII . That an adherence to Jesus Christ by true Piety , makes us partakers of the severall conditions of his life . THe adherence and dependance of Christians upon the Sonne of God by the first grounds and principles of Christianity , and by the first duty which they profess in the state of grace , obliges them to a holy and pure life , since that , as the Apostle saith , He that is joyned to the Lord is one spirit , that is to say , he must be of the same spirit with God , and doubtless , if they oppose not the designes of Iesus Christ upon them , this adherence will advance them to a solid & permanent estate of perfect piety , and establish them in a true Christian perfection . This may be reduced to three heads . The first is a subjection of the soul , to the designes , spirit , and operations of Iesus Christ , a subjection that amounts to a capacity and amplitude , and such as makes the soul capable to receive the communications of God , to bear the effects of his grace , and to enter into a participation of the Estates and Mysteries of the life of Iesus Christ. The second effect puts the soul into a purity of regard and love , which makes her vigilant and faithfull to do and desire nothing but the honour of Iesus Christ ; to regard nothing but his pleasure and glory , so as to have no eyes but for Iesus , no more life , but what is consecrated to the honour of his Soveraignty and divine actions . This adherence to , and dependance on the Sonne of God , raiseth in a Christian a true imitation of his life , and divine vertues to such a degree of perfection , that he becomes a lively representation and image of Iesus . Of these three effects , we must speak particularly , for herein consisteth the perfection of true and Christian piety . We begin with the first . The subjection which by this adherence to the Son of God , is begotten in us , represents two things ; the power he hath over us , and the capacity we are in to bear the effects of his power . The power which Iesus Christ hath over us , is a particular power , which he acquires by the mystery of the Incarnation , and by all the states & moments of his life ; a power that gives him a double right to do in us , and with us , what ever he pleases , a power from which he imprints in the centre of our souls , the time that we were first made Christians , an eternall and indispensable power . In a word , it is a power which he establish'd by the Sacraments , and left to the Church ; For if we consider them , we shall find , that besides the graces which they communicate to us , they have other extraordinary effects expressing the power Christ assumes over us : For instance ; Baptisme gives us grace , and blots out all sin in us , but withall , put us into a condition of service to the Son of God , and imprints in our souls a character of subjection to the divine power , a character never to be defaced , in honour of the estate of subjection and service which the Son of God underwent by the incarnation , becoming man , and a servant , subjecting himself to the Father , he was always , and shall be for ever , equal and coeternal with the Father , and in honour of the gift which the eternall Father makes us of his Son , by the incarnation and union of the Word with humanity , and the life of God in man , and of man in God. The same Son of God instituted the Sacrament of the Eucharist , wherein he gives and unites himself to us , that he may live in us , and we in him . By this way of love and union , he takes power over us to live and operate in us all that he pleases , and shews the power that he hath over our souls , to establish therein continually his designs , to glorify himself thereby , and please himself in them . In pursuit of this power , he puts us into an estate of subjection , yet such as gives us a capacity to rceive and to bear in us the force of his love , and of all the effects of the life , grace , and mysteries of Iesus Christ , and to receive them according to what manner and time he shall please to communicate them . The Son of God desireth nothing so much as to communicate to us liberally his graces , and the many favours he hath obtained for us , and merited by his life and sufferings , his principall design being to advance us to a participation of the severall estates of his life . All he did on earth , all his operations in the world were for our sakes ; referring also to our good and advancement , all the greatness of his being , the power of his spirit , and merits of his life , so good is he , and so full of mercy . Now , if the goodness and designs of the Son of God towards Christians be such , is it not reason they continue in this subjection , and be faithfull and vigilant to receive and bear the effects and estates of the life of Iesus , after what manner he pleaseth ? This is a principall point of Christian piety . The very mysteries of our faith acquaint us with this truth , and discover unto us the designes whereby the Son of God would advance us to a participation of his Mysteries , and the severall estates of his life . The Son of God becoming man by incarnation takes possession of the nature of man , of our bodies , and of our souls , by which he acquires a right to his nature to advance and appropriate it to himself after what manner he pleases ; as by this work of love he took humane nature upon him , assuming body and soul , which he appropriated to himself , and elevated to all the greatness of the divinity , communicating to it for ever the person , being , life and nature of God. In like manner , in the works of grace , whereby his divine mysteries are honoured , Iesus chooseth such souls as he may dwell in by love , or after what manner he pleaseth otherwise , he appropriates them to himself by his grace , he advances them to adherence and union of spirit with him , and by a particular indulgence , establisheth them in a communication of his greatness . To this end he applies and employes his power , to which a Christian ought to be most vigilant and attentive , that he may alwayes continue in the subjection he owes to Iesus Christ , to accept , receive , and bear the effects of his power . This Principle of truth and piety , is grounded upon the common doctrine , that all that Iesus Christ did , he did for us , and all that he is , he is for us . He , saith the Apostle , became poor for our sakes , although he were rich , that by his poverty we might be made rich ; meaning , that Iesus , being God , became man , and took upon him our meanness , infirmities , sufferings , death , the severall conditions of our life , to withdraw us from our meanness , enrich us with his divine graces , and advance us to a participation of the severall estates of his life , blessedness , sanctification and salvation . Hence we may take occasion to consider the greatness of Iesus ; he is our fulness , in his annihilation , in his poverty he sufficeth all ; for God gathereth together in one all things in Christ , both which are in heaven , and which are on earth . It is the greatness of his mysteries , that they are capable of communication to us , and can admit the sanctification of our souls , as it is our glory and happiness to be able to participate of the grace , estate , and mysteries of the life of Iesus Christ. This is the first designe God hath upon us , when the Son of God living an immortal and eternal life in the bosome of his Father , took a new and mortall life in the womb of the Virgin his Mother . He desired nothing so much as to give us his immortall life , and to abase himself to our estate , to elevate us to a participation of his greatness , and the rather , because as he honoured his Father by the several estates of his new life , his hidden life , his suffering , poverty , death , cross , obedience , subjection in all the estates and mysteries of his life ; so he will have us to honour him in participating of the estate , spirit , and grace of the same mysteries . For this reason in his Church , and of all qualities and vocations , he chooses souls , and calls them to an establishment in the participation of his spirit , and a communication of his new life , a life of grace , such as is wholly , singular , and proportioned to the eminence , dignity , and sanctity of a Christian calling . All this is an effect of his divine mercies , the fruit of his sufferings ; it is our glory to be called and elevated to this happiness , as it is our duty to keep our selves in a disposition and capacity to receive and bear them according to the designes and intentions of the Son of God ▪ All those then who are desirous to live according to Christian piety , must make it their main business to continue faithfull and humble in this subjection , that they may be ready to go when they are called , and to receive when they shall be rewarded . We come now to the Dispositions whereby this estate may be att●ined . CHAP. IX . Certain dispositions necessary for the devout soul that would participate of the grace and estates of the life of Jesus Christ. THis estate of interiour piety , which puts the soul into a subjection to the power of Iesus Christ , and a capacity to receive and bear the graces and estates of the life of Iesus , is altogether suitable and necessary for those who seek perfection , as being proportioned and conformable to the designes and order that God hath established in his creatures . In the creation of the visible World adorned and embellished with so many severall creatures , God hath created Angels and man , to contemplate so perfect a work , to admire the excellencies , and to honour the Authour of such miraculous productions . He hath done the like in the creation of the new World , that is the establishment of his Church , wherein Iesus Christ chooseth souls , and formeth spirits , who are employed in considering the works of love , operated by him upon the Earth , for the salvation of mankind , and honouring the Authour of so many Graces . As God hath created a great number of Angels different in perfection and order , and as some conceive in species also , to whom he hath given severall gifts and graces , as well as severall ranks in Heaven , that they may honour by these diversities of estates & perfections , the divine qualities and severall perfections of God , for the Seraphims , as Thomas Aquinas affirmeth , adore by estate and by grace , and contemplate by the light of glory , the uncreated love of God ; the Cherubims his wisdom , the Thrones his Stability , and so of the rest . The eternall Word having accomplished the ineffable and adorable work of his Incarnation , having finished that of our Redemption , and created in this naturall World a new World ( that is the Church ) puts souls into it , who by the conduct of grace , are employed in consideration of the works which Iesus Christ operated on Earth . And amongst the rest , he hath chosen many , who by their severall estates and perfections continually honour the severall estates of his life , and adore his actions and perfections , humanely-divine , and divinely-humane . This must needs be an undeniable truth ; for if the Angels and the Church triumphant are continually and eternally employed in admiring and adoring the life , estates , and Mysteries of Iesus Christ , shall not her Sister in the Church Militant , have the same rights , employments , and duties ? It is not to be doubted ; and certainly , seeing that love hath obliged the Sonne of God to these lownesses , and makes him ours for ever , ( for he shall be man eternally , and eternally our Iesus , our head and our All ) it is but reason that we be alwayes his , and render him perpetuall honour and homage . This is he that operates in our souls , this is the estate whereto many are called . It is onely expected , that Christians dispose themselves to participate of this happinesse , and , being called thereto , endeavour to correspond faithfully therewith . God doth the same in the regency of his Church , the Sonne of God making use of his power , hath established therein severall estates , orders , and societies separated from the common , and from one another , which he consecrates and appropriates to the severall estates and Mysteries of his life . Some honour his solitude and hidden life , others his penance , others his poverty , others his obedience ; all adorn and beautifie the body of his Church , and in the diversity of their functions and estates , honour , adore , and imitate the severall operations and Mysteries of the life of Iesus Christ , who distributes his spirit and the grace of his Mysteries to all , according to what manner he pleases . He doth the same in the particular Government of souls , he causes and calls them to elevate and establish them in such estate as pleaseth him , sometimes by sufferings , sometimes by privations , one while by love , another by simplicity and infancy . In a word , he estates them as he pleases , to be honoured by them , one and the same spirit , according to St. Paul , working all things , dividing to every one severally , as it pleaseth him . The same Apostle represents this truth , under the similitude of a humane body , all are members of the same body animated , enlivened with the same spirit , and yet they have all their several offices and functions particular and different . The case is the same , saith this holy Apostle in the Government of the Church , which is the body of Iesus Christ , whereof all christians are members , though all make up but one body , and are the animated onely by the spirit of Iesus ; yet are they called and employed to particular estates , and in all there is a difference of gifts and operations , but it is but one spirit , and one God who does all in all ; they are different effects of one and the same principall cause . It is the same Iesus who chooseth the souls to communicate to them the graces , and divers estates of his life . How happy is that christian , who is called to this happiness ! Herein consisteth the perfection of the soul ; as in things naturall we say , that the Creature is most perfect , when it most participates of the being , life , and perfections of God , so in the state of graces , that soul is most perfect , which participates most of the graces , of the divers estates and qualities of the Sonne of God. This grace and favour , is not for every one , and farre above the ordinary . The Sonne of God doth not call all souls to a participation of his life , nor alwayes communicates to them the spirit and graces of his Mysteries . Yet the christian who would live in a solid piety and adherence to Iesus Christ , and would feel the effects of his divine communications , must desire this favour , and earnestly demand it . He must often reverence and adore the life , thoughts , designes , Mysteries , and estates of the life of Iesus . He must offer himself with all his heart , to the power , spirit , and grace , enclosed in those divine Mysteries . In a word , he must carefully remove from his soul , all hinderances and inclinations opposite to the designes and operations of the Sonne of God. But above all , he must continue constant in subjecting his soul to the power and will of the Sonne of God. He that will practise all this , must make these uses following . The first is , that the soul always resigne her self to the power of the Son of God , than he may make in her , and by her , all that he will for his glory . This resignation to be perfect , must be grounded upon a freedom of spirit , a freedom which is the true spirit of the children of God , and consisteth in an estate of indifferency and independency , as to all things as well in the order of nature as of grace , and being subject to God onely by this freedom , all things in the world are indifferent , the soul remaining in a pure capacity of submitting to whatsoever the Son of God will operate in her and by her , giving her self up wholly to his divine power . This liberty of spirit is the principall estate and first ground of Christianity ; for all Christians belong to the Son of God , and are left to his power . One died for all , saith Saint Paul , that they who live , should not henceforth live unto themselves , but unto him who died for them ; Teaching us , that as the Son of God gave his life for us , and by his excessive charity delivered himself to the ignominious death of the cross , to do the will of his Father ; so he hath right and power to choose and consecrate us by his grace , & to offer us an Holocaust of sweetness and honour to the glory of his Father , that as he hath been the victim of our sins we may be the victims of his love . Hence it is evident that the Son of God hath power and right to put our souls into what estate it shall please him , for his glory , be it an estate of life or death , of privation or abundance , of confusion or honour , and may choose out souls , and advance them to the participation of the mysteries of his life , to render to him particular homage and service . We must then resigne our selves wholly in all things to Iesus Christ. To establish us in this disposition , the liberty of spirit whereof we speak , is absolutely necessary . For when it hath separated us from all things , nay , even from our selves , it puts us into an amplitude and capacity to be all that God will have us to be , and to bear the effects of his grace and power . And therefore the Christian who seeks to establish himself in true piety , and live with fidelity , must endeavour to conform himself in this liberty of spirit , for it is difficult , nay , impossible to adhere to Iesus Christ , to depend on him , and faithfully to receive the operation of his grace ; if we are not in this liberty of spirit , that is an independency as to all things . This is the spirit and disposition that God requires in a Christian , according to the Apostle , That the spirit we have received be not a spirit of bondage , but of liberty and adoption . This first disposition leads us farther , and advances us in the wayes of piety , and puts us into a second disposition , by which we accept with humility and submission , all the estates and effects that the spirit of the grace of Iesus Christ shall operate in us , and bear with patience and obedience whatsoever rigour and difficulty we meet with . Having so received them , we are also bound by this disposition , to act according to the quality and extent of grace communicated to us , and to live conformably to the estate whereinto the Son of God puts us . We must remain firm in that subjection and liberty of spirit we speak of . In this use consisteth the peace and liberty of the soul : For example , If God put us into an estate of suffering , we must accept it , and continue therein with patience and submission of spirit , not struggling with the good will and pleasure of God ; but act therein and persist with courage and fidelity . We must do the same in privation , barrenness , and all other estates , wherein the Son of God shall please to put us ; which if we do , we shall remain in a true adherence and union with Iesus Christ , depending upon him with fidelity , which is all that piety aims at . CHAP. X. That Christian piety obliges us to submit our life and actions to the honour of Christ. THere cannot any be ignorant that true piety consists in rendring honour to God , it is our first exercise , the duties of Religion and Love , are of such a nature , that they must necessarily be referred to God , but that of piety obliges us to honour God , and to referr our selves to him , and consequently to the Son of God ; For he that honoureth not the Son , honoureth not the Father ; but by an obligation more particular , greater and more speciall , in as much as by the grace of Christianity and Principles of true piety we are united to the Son of God , and adhere to him as members to the Head. This adherence doth not onely put us into a subjection to the power of Iesus , but also produces in our souls a regard of love and honour , a regard that purifies and directs our intentions and actions , not to love or honour any thing but Iesus the Son of God , by him to love , honour and serve the Father . Thus the first estate of piety , which consisteth in this adherence , obliges us to referr all to him , and to honur him in all things . This truly is clear , in what manner soever we consider it , whether in the Oeconomy of our salvation , or in the regency of the Church , all things invite and oblige us to honour the Son of God. The first thing that the eternal Father requires of us in giving his Son to the world ; the first designe he hath upon his creature , is , to oblige them to render to his Son the same honour which we render to his infinite supreme Majesty . This Obligation is so strict , that even at his birth he would have the Angels acknowledge and adore him ; he sent them from Heaven to Bethlehem to reverence him , not onely in the greatness of his divinity , but in the lowness of our humanity , when conceal'd in a stable , and laid in a manger . He called thither the Shepherds and the Kings , that it might be as David sayes , All kings shall fall before him , and all nations shall serve him . He was no sooner born in the world , but the kings of the world came from the East , to do him homage , to lay their Crowns and Scepters at his feet , confessing that all the greatness of the earth ought to serve and honour him . The eternall Father sent Angels and men to render honour to his Son , to adore his divinity humanized , and his humanity deify'd . All nations of the world shall assemble , and all men shall come to judgement , that all may honour the Son , as they honour the Father . This the Son demands of the Father as part of that fruit he expects of his labours ; it is one of the richest Iewells of that Crown which he received upon his triumph by the cross over the world , sin , and death . Many think it was the meaning of that Prayer to his Father in the day of his sufferings : Father , glorifie thy Son , to the end that thy Son may glorify thee . We owe him this honour ; for if he humbled himself to our infirmities , and the shame and ignominy due to our offences , is it not reason that we render him the honour whereof he deprives himself for our sakes , and that we serve and honour him in a manner wholly particular , seeing he onely of the persons of the most holy Trinity , suffered our contempts and confusions ? This exercise of piety , which we here propose as the first obligation we have in the estate of Christianity holds forth one of the noblest & most eminent vertues of the Catholique Religion , and one of the highest actions of our soul. For , if according to Thomas Aquinas , we are obliged , as soon as we arrive to the use of Reason , to some acknowledgements of God , and a submission to him , as the Author of our nature , and our good , with much more reason ought we to say , that the first thought we ought to have of the Son of God , in relation to piety , is to referr our selves to him as the principle of our being in the state of grace . And if we would make use as we ought of the spirit of Christianity , and of the gifts we receive of the Sonne of God , we must employ them wholly to his honour and service , in such sort , that as Iesus is the Authour of our being , life and actions , he may also be their object and end . This is an inseparable obligation , and an indispensable duty . For if the Christian and all that is in him , proceed from the Sonne of God , and is consecrated to him by his death , it followes , that he can neither make use of himself or any thing else , but the Sonne of God ; otherwise he might refer his actions to some other then him to whom they are due , and for whom they are consecrated , which were to prophane the most holy things , and to enjoy the gifts of Iesus Christ against his intentions , which is a sacrilegious treason against the divine Majesty . For as amongst men he is guilty of theft , and deserves death , who converts the treasure of his Prince to his private use , to passe away his life in vanities and sports ; so is that Christian criminall , who abuses the gifts of the Sonne of God , and is prodigall of the Treasures of his bounty . That we receive all from the Sonne of God no man can doubt , for of him and for him life is given us , as also motions , sense , reason , repose , health , and sleep , and , in a word , the use of all things . These are the Treasures of his Court , for he hath by his travels and sufferings , acquired , and by the price of his blood and life , purchased our lives , our actions , our thoughts , nay even the time which we enjoy . Which having done , his intention is , that we acknowledging his love and liberality therein , should love him , serve him , and in all things mind his honour and glory . This being so , what have we to do but to follow his intentions , to refer our selves wholly to him , to honour him in all things , since we have all from him , and that for this end , he gives us also his speciall graces . In what therefore ought we to employ our time , our life , our health , our repose , and all that we have , but for the honour of the Sonne of God , of whom we have received them , and who continues them for that very purpose . This manner of rendring honour and homage to the Sonne of God , is an exercise of piety that we ought to perswade all Christians to , and is grounded upon the principles of Christianity , which teach us , that all the effects of grace , be it of God towards men , or of men towards God , relate to Iesus as their principall support , prop and foundation , for it is by him that the eternall Father gives us all , in as much as he hath chosen the holy humanity of his onely Sonne , as an instrument conjoyned to the Divinity , to operate his works of grace in Heaven and upon Earth . By him he receives the homage and adorations of his people , and of all men in Heaven and Earth . Hence it may be inferr'd , that all is grounded upon Iesus , all subsists by him , that all may be united to him , and by him , to the Father . Iesus must be the onely object of our thoughts , resentments and obligations . Upon this truth , we ought to make often reflections , for God hath subjected the World to our use , and given us his Sonne ; the Sonne I say , out of an excess of incomparable love , becomes wholly ours , that by a mutuall right we may be wholly his , and by him the Father's , that we may say to him in piety , as he said to his Father in love , All that is mine is thine , and all that is thine is mine . Yea my Iesus , thou art mine , by thy Incarnation thou art mine , by the Mysteries of thy life mine , thou gavest me thy spirit in Baptisme , thy body in the Eucharist , thy glory I shall have in Paradise , and thou mayst say truly , that what is thine is mine . So order it then , that I may say to thee with as much truth and fidelity as thou hast expressed affection in giving thy self to me , that whatever is mine , is also thine , my being , my life , my actions , my love , all thine , but much more truly then my own , for it is in me but by thee , and for thee . I will then from this present , and to all eternity , be wholly thine , and my being , my life and my actions , all that I am shall be ever referred to thy glory . Hence we are to conclude , that the first design and intention we are to have in our devotions , is to refer all our actions to the glory and honour of the Sonne of God , to remember him before we think of our selves , to seek his glory before we look upon our own Interests or necessities . Herein the greatest part of Christians at this day are deceived , not onely those who in the exercises of piety , seek the honour and esteem of men , and aspire onely to vanity and a fleshly spirit , but even those who seem to follow the exercises of piety with most love and purity . For they believe they do much in seeking the occasions of merit , and employing themselves in what promotes their spirituall advancement , and taking some relish and enjoyment therein , whenever there is occasion , they make it their onely businesse , their principall employment , it takes up their chiefest thoughts , and what is worse , they often place their end therein , and are perswaded that they have attained a high and perfect degree of piety , imagining themselves rich in merits , and far advanced in the wayes of perfection , and that they may serve God with delight . He is blind who sees not the danger those are in , who live thus , for while they think they serve God , they principally mind their own profit , and if the business be well examin'd , you will find they change the glory of God into their own particular satisfaction , the end of their exercises , being their own content and interests , of whom we may say with the Apostle , They love and seek themselves , and make a gain of Piety . To reform this universall and dangerous abuse , we must consider , that as the esteem and spirit of true piety , consisteth in loving , honouring , and serving of God , in order to an adherence to him , and a dependance on his divine will ; so the motive , object and end , we are to have in our devotions , must onely be the honour , love , and service of God , and a complyance with his amorous conduct . The Christian therefore who would live in the exercise of true piety , must first by a voluntary subjection , adhere to the power and conduct of the Sonne of God , as we have already shewed , and further refer himself wholly to the honour and glory of Iesus , in as much as we are his , and by him , God's , and render to God the honour and service we owe him . According to this advice , the perfect Christian must have a continuall and vigilant care so to order it , that his life and actions may be accounted worthy of Iesus Christ , as being such as shall contribute to his glory after the manner he would have it ; which is to be done thus . CHAP. XI . The Use and Practice of what hath been proposed . WE have elsewhere taught , what was to be done to render our actions worthy of Iesus Christ , it is not necessary to speak any further of it . We are therefore only to remember , that all our actions must be Christian , to be worthy of the Son of God , and consequently must be holy ; and to be holy , they must be accomplished in the spirit , and by the principle of grace , the Holy Ghost , the spirit of Iesus ; our actions to be Christian , must be done in the spirit and dispositions of Iesus . It remains onely that we see how we may honour him by our life , by our actions , and in all things ; whereof we propose two ways . One is in regard of our selves , when we live and act in a disposition of will wholly submitted and directed towards God , and by right and pure intention , referre our selves , and all our actions to the Son of God , offering our selves so to him , as not to live or act any thing but for his honour and glory . The other is , in regard of the Son of God , when he vouchsafes to apply and honour himself in us , after what manner he pleaseth , causing us to live and act in the power of his spirit , making us to bear the effects of divine will , in continuing the designs he hath over us , to take in us his pleasure and glory . According to this later way , the soul acteth not , but accepts and keeps her self in the regard of the Son of God , as the subject of his divine operations , and therefore must onely be attentive and faithfull to that which he doth in her , and by her , obliging her self by a submissive acquiescence to all he doth , be it enjoyment or privation , rest or pain , change or destruction , accepting his conduct , and consenting to all the effects of his works in her , out of a confidence that he will establish all in her for his glory . This advice , to souls who endeavour to live in the grace of God , and seek Christian perfection , is of so great consequence , that to fail in this point , is to fail in all . God is in us by grace , he is there to operate , not onely by himself , but by us ; for he is the common principle of life , and operation in us , it is he that operates there incessantly things great and worthy of himself . This granted , it follows , that the Christian who desires to live in the grace of God , must on the one side shun all manner of sin , especially such as may ruine this grace in him ; on the other , become very attentive and faithful to receive the effects of his grace and the operations of the Son of God , that so he may cooperate therewith according to his intentions , otherwise it is to be feared , he may lose it , or at least hinder it's effects , and so destroy the honour of God , and all that the Son of God hath established in his soul. This is grounded upon the very principles of faith ; For we can do nothing of our selves , as of our selves , but Iesus Christ doth all in us , acting and referring all our actions to the glory of his Father . We must then let him act , and , as we know not his divine intentions and designes over us , neither know the grace or degree of grace whereto he would elevate us for his greater glory , ( for it belongs to him to do all , when and how he pleases . ) It remains then , that we oppose not our selves to his intentions , and destroy not his works . The Christian therefore , who desireth to be God's , and to live in true piety , must not amuse himself in these unprofitable and superficiall things , nor regard so much these exercises , but purifie himself , and make himself worthy of the grace of God , taking great care to preserve himself therein , and have a continuall attention to all that the spirit of grace operates in him , for the glory of God , that he destroy it not by a contrary application and want of co-operation . Hereby we shall see how many false devotions there are , and how many deceive themselves in the exercise of vertues and piety . These two wayes of honouring the Sonne of God , may be understood after two manners , whereby we may honour Iesus Christ , and he may honour himself in us two wayes , one by action , the other by estate . The action is transient , and is but for a little time , and perhaps is but in one part of the soul , but estate is a thing permanent which dwells in the whole capacity of the creature , and is imprinted in the bottom of its being , having no dependance on the actions of the understanding and will. We may act well in the first manner , and it is good , but we must also endeavour to establish our selves in an estate which perfectly honours the Sonne of God , as the Sonne of God. For as the Sonne of God himself hath not onely honoured his Father by the actions of his transitory life , but hath been pleased to become man , and take upon him a nature which essentially is in a condition of servitude , and remain perpetually and inviolably therein , in regard of his Divinity : so we must endeavour to honour the Sonne of God , not onely by transitory actions , but also by a permanent estate and condition , such as may render him honour and perpetuall homage . This we are obliged to do for our part , to the utmost of our power , as being one of the most essentiall exercises of piety . But our attempts are feeble , and all we can do is little , in comparison of what we owe God. The Sonne of God therefore who is our supplyer , doth it sometimes himself by his grace ; by his divine and amorous attractions , he calls us , and puts us into the estate which he himself operates in us , by which he satisfies his Father to his honour and glory . It is a singular happiness , a favour , to obtain which all we can do , is to continue disposed , attentive to whatever the Sonne of God operates in us , and carefully to take heed thereto , and to co-operate faithfully therein , and with the best disposition , may be proposed . The meaning hereof is , to keep our selves in a simple submission of our spirit to that of the Sonne of God , and this submission consisteth in not resisting it , but , leaving our selves wholly to the power of , and a dependance on his holy spirit and conduct , giving up , offering and disposing our selves to the work and designes which he hath in and upon us , renouncing all our own contrary inclinations . The soul that lives in this submission , is capable to bear effectually the effects of grace , and to honour God in all things . Now when it is said , that we ought to refer all our actions to the glory of the Sonne of God , we mean not onely the good and vertuous , but even the common and naturall actions , even to a moment of time , for all belongs to God , and must be referred to his honour and glory . This truth we learn of the Church our Mother , who in her rites and ceremonies , doth not onely represent the Mysteries and actions of the Sonne of God , but honours them in representing them , and as such is her intention , whence it may be observed , that in all her ceremonies , even to the least , she intends to honour and acknowledge him . Iesus Christ himself may be also an example to us in this exercise of piety , for in that he hath taken the nature of man upon him , he hath honoured his Father in all things , and by all the concernments of humane nature , doing to that end and intention , not onely those actions which we call Religious and vertuous , but even those which are naturall and purely humane , and referring to his honour , all the moments of his life . We must carry our selves in the same manner , what he did being done by him , as a Master for our imitation . The devout Christian therefore must refer all his exercises and actions , both naturall and common , little and great , to the honour and glory of Iesus Christ. By this relation , our actions are ennobled , for what he hath sanctified , is neither common nor inconsiderable ; whatsoever is consecrated and referred by his honour , cannot but be great , when his honour is so great . There are a many that judge this practise of Piety to be too difficult , whereas they will indifferently receive some others . But if we consider it , we shall find that it is an Obligation proper to the state of Christianity , which cannot by any meanes be dispenced with . For if the life of a Christian be a lively Image of the life of Iesus Christ , and a life derived and flowing from his , it must of necessity follow , that , as all things are sanctified , and made divine in Iesus Christ , so are they such in us by the same spirit of Iesus , which is given us , which dwells in us , and operates in us . From which reason we may infer , that , as in Iesus there is nothing mean or vile , but all in him is elevated and referred to the glory of his Father , so in Christian souls , there ought to be no actions mean and object , no , not indifferent , seeing they all belong to the Sonne of God , who hath sanctified them in his spirit , and in the conduct and direction of him it is , that we are to operate and accomplish them . Besides , we cannot doubt at all , but that the Sonne of God hath his great designs and intentions worthy himself over our actions , even to the smalled , nay , over all the moments of our life . Which if it be so , how we can say , that our actions are indifferent ? On the contrary , they belong all to Iesus Christ , they must proceed from his spirit ; God will be honoured in all that is of man. We shall render an account as well of the least as the greatest things ; and assuredly , God will exercise his judgement as well for a moment of time , and the least of our actions , as for all the rest of our life . We must therefore acknowledge there is nothing little , nothing to be neglected in the state of Christianity , but all therein ought to be worthy the blood and cross of the Son of God ; we must make use of all things conformably to the designs and spirit of Iesus , who , as he is always great , even in the least things , so also must we have great intentions , even in the meanest of our actions , and our first and principall must be to referr those to the glory and honour of the Son of God. Iesus Christ in the time of his life upon earth , did so ; living among us as one of us , he made use of all things with a zeal to the honour of his Father , and referred them to him as to his Father , his principall being and life . Let us do the like , and by a zeal to the honour of Iesus , out of a respect and homage to his greatness , let us offer to him all our actions , & accomplish them all even to the least , with a desire that they may be referred to him as to the principle of our being and life in the state of grace . This he taught us by his death , this disposition he inspires us with by grace , this spirit he infuseth into us by the Sacraments which he hath left to his Church , as himself said , As the living Father hath sent me , and I live by the Father ; so he that eateth me , even he shall live by me ; which include in two words all that we would perswade that Christian to , who seeks true piety . CHAP. XII . How the Christian that seeks true piety , is obliged to imitate Jesus Christ. AS we are obliged to honour Iesus Christ by our life , and all our actions , so with much more reason are we obliged to imitate him as far as lies in our power . The greatest honour we can give him , is to conform our selves to his life and intentions . This is the third effect which produces adherence to Iesus Christ ; and as this adherence is the first estate whereinto we are put when we are made Christians , and the first foundation we must lay to acquire true piety ; so from this adherence as its centre and generall principle must be derived all the effects of grace which we bear in our souls . Now , that which remains to be treated of , is this Imitation : for our life ought to be a lively Image of the life of Iesus Christ , and the first use a Christian is to make , is to look upon the Son of God as the Prototype and exemplar of his life and actions , not onely to imitate , but to express and represent him , as it were , to the life . As the Son of God is the Image and resemblance of his Father , so must the Christian be of the Son. Hence the Apostle assures us , that none shall be saved , or received into heaven in the number of the elect , if he be not conformed to the Image of Iesus Christ. He predestined them , says he , to be made conformable to the Image of his Son. In a word , we must be by grace what Iesus is by nature . It is a maxime in Christian piety , that the Son of God is the true life , and true model of our life ; it is the example shew'd us in the mountain , as well as to Moses , according to which we are commanded to operate . Our interiour and exteriour life then must imitate and regard the exercises of the soul of Iesus Christ ; and the occupations of his sacred life . For this reason the eternall Father gives us his Son in the mystery of the incarnation , for giving his Son a new life in the mystery of love , and giving it to be communicated to us , he makes him thereby the principle of a new life in us , and wils , that , as he is the principle of the life of his Son in eternall generation , so his Son should be the principle of our life in the new temporall generation of our souls by Baptisme and Grace . Saint Paul also teaches this , when speaking of the reformation of Adam , he says , As we have born the image of the earthly , so shall we also bear the image of the heavenly ; as if exhorting us to an imitation of the Son of God , he should advise us , that as we have born the image of Adam , imitating him by sin , and following him by our own inclinations , we should also bear the image of Iesus Christ , imitating his life and actions . This Doctrine is wholly conformable to the Principles of Christianity . The life of a Christian , honours and regards God , and imitates his life , Be ye perfect , as your heavenly Father is perfect , saith Iesus Christ ; or to say better , it is the life of God himself who lives in us by his Son. Whence it follows , that as the Father lives in the Son , and the Son in the Father , so we live in Iesus , and Iesus in us , according to that Prayer of the same Son of God to his Father full of love and affection . I am in them , and thou in me , that they may be made perfect in one . But how can we be one with the Son of God ? How can we adhere to him , and be incorporated with him ? How can we conceive this reciprocall life of Iesus in us , but in imitating him , and not only imitating him , but expressing and perfectly representing him , since he lives in us , and we in him , in the mystery of the incarnation ? For the eternall Father giving us his Son to be man , and to live with men a life common and conformable to the nature and condition of men , he gives us in him a law , rule , and form of life , and shews us in him the manner of conversation that we must follow , to live Christianly , that is , to live a new life , which the eternall Father gives us in his Son , and by his Son , a life singularly proper to the estate and perfection of Christianity . We are then to look on the Son of God as our Law , imitate and follow him as our rule , which is , to speak properly , as the sacred Oracles foretold , when , speaking of the Messias , and the time of his coming , they said , that God will make a Word abbridged upon the earth . This Word is the Son of God , who descending to the vile and mean estate of humane nature , gives us his words and actions a model for ours . This also Saint Paul explains , where he says that God spoke to the world four thousand years , and conducted and taught men after divers manners , and sent Angels , he gave a Law writ with his own hand , he prescribed many Ceremonies , and in all ages caused Prophets to speak . But in the Law of Grace , he speaks to us by his Sonne , who teacheth us supernaturall truths , till then unknown to the World , and reserved for the Excellency of the state of Christianity . The Angels now guide us no more , but attend us , the written Law doth not oblige us , the Ceremonies are now limited , and the Prophets speak no longer . It is Iesus , the Word , and the Sonne of the eternall Father , who becoming man , and conversing among men , speaks to us , and teaches us . He is our Angel to inlighten us , our Law to direct us , our Prophet to speak to us , and our Master to teach us . He is the abridg'd word , and by the condition that he hath made with his Father , he conducts us by his spirit , he illuminates us by his grace , he directs us by his providence , and he is the word of the Father , so he teaches us not onely by his words , but also by the holy and adorable actions of his life , the rule , the Law and modell of our life . Now if Iesus be the rule and law of our life , it is manifest that we ought to imitate him , if we would live Christianly , and if , by the exercises of a solid piety , we desire to attain a perfection suitable to the vocation and estate we profess , we must choose none but those which imitate the Sonne of God , holding it a maxime in all kindes of exercises , that the Christian is so much the more devout and perfect , the more conformable his life and actions are to those of Iesus Christ , and that he is neither devout nor perfect , but as far as he imitates the life and actions of Iesus Christ , for true piety and Christian perfection , if rightly understood , consisteth onely in this point . This Principle and Precept , we have also from Iesus Christ , where he sayes , If any man serve me , let him follow me , and where I am there my servant shall be also ; the servant of God must imitate Iesus Christ. To serve is nothing else but to follow , to follow , according to St. Austine , is to imitate ; so that the devotion whereby we should serve God , is not devotion but illusion , if it be not in the exercises which cause us to follow and imitate the life of Iesus Christ. Here we may see how much they are deceived , who dare call him rash , and accuse him of presumption , that would imitate Iesus Christ ; who say it is to soar too high , and that it is impossible man should imitate his God , and blinded with this ignorance , are content to employ themselves in some good morall exercises . The Apostle condemns this errour , saying , Iesus Christ suffered for us , leaving us an example that we should follow his steps . St. Paul confesses , that his study and principall care was to imitate Iesus Christ ; to which end , he writ to the Corinthians ; Be ye followers of me , as I am of Iesus Christ. In a word , we are not made Christians , nor participate of the graces of the Sonne of God , but to be put into a capacity and obligation to imitate him . This is his intention when he sayes , who doth not follow him , is not worthy of him . To say the contrary , is to oppose the opinions of the Fathers , a truth more manifest then day . By these Principles , we discover another blindness greater then the other , a deceit more dangerous in many Christians , who onely study to perfect their reason , and think they do much to follow that in every point , wherein they are much deceived . For they believe it sufficient to live reasonably and Christianly , and in this belief , forget or neglect the rest , thinking they are arrived to an estate perfect enough . But is quite contrary , for by the use of reason onely , we live as perfect men , or at most , but as good Philosophers ; but if we would live and operate as good Christians and Children of God , we must advance our selves above Reason to live , not a humane , but a divine life , that is the life that the Sonne of God liv'd upon Earth , and communicated to true Christians , the life of the new man. To live this life , we make use not of reason but of grace , which is farre above reason , and must be the principle of Christian actions . For onely grace can bring us to God , and render us worthy of God , that is of God , considered as the object of our Faith and Religion . The foundation of all consisteth in this , that a humane spirit and reason is not our conduct , nor the rule of our life as Christians ; Iesus Christ is the onely rule , law , and principle thereof , wherefore in our exercises of piety , we must have this continually before our eyes , if we would be devout , viz. we must follow him if we would be saved , and we must imitate him if we will follow him . Which we are now to consider , how it is to be done . CHAP. XIII . The Practise of what hath been proposed in the imitation of Jesus Christ. WHen we speak of imitating the Sonne of God , we mean not doing of miracles as he did ; we are not commanded to walk upon the Sea , to raise up the dead to life , and to give sight to the blind . We mean not the being elevated to an intuitive knowledge of the secrets of the Divinity ; this is onely for Iesus , these are the effects of his almighty power , and the marks of his Mission . We are not called to come into competition with him , but , as he was humbled to our meanness , and was cloathed with our nature , becoming man , and taking a new being and estate ; so he takes also a new manner of life , conformable to ours , which we ought to imitate , after which we are to form the interiour of our Consciences , and the procedure of our actions . He annihilated himself in the Incarnation , saith the Apostle ; he humbled himself in all the Mysteries of his life ; he made himself poor in all his estates ; he was obedient even to the Crosse , he suffered even to death , he hath shewed his love in all his works . In a word , he practised all manner of vertues in the progress of his life . Let us do the like ; he was born for our sakes , and all that he did was onely that he might imitate him as the modell of our life . For this reason he chose a kind of life full of various estates , and practised severall actions , that all sorts of persons in all manner of estates , should find in him the Idaea of their actions , and the prototype of their life . Thus to imitate Iesus Christ , is an Obligation belonging to the state of Christianity . When we receive Baptisme , we are incorporated into him as members ; this incorporation doth not onely bind us to adhere to him as members to their head , but to be like him , and to have as much conformity in our actions to those of Iesus , as there is between the head and the members of the same body . So that this imitation must not be indifferent , but most holy and perfect . All as many of you , saith the Apostle , as are baptized into Ie. Christ , have put on Christ , that is , ye bear his Livery , and , as the Doctors interpret it , ye are made like unto him , ye imitate his vertues , and are followers of his life and actions . For it is but reason , that where the head is , there the members should also be , and that there be a resemblance and conformity of the one to the other . To imitate then the Sonne of God , implies two things ; the one is , that we do what he hath done , the other , that we do it with the same spirit and dispositions wherewith he did it . He was humbled for us , he shewed his love and clemency towards us : Let us also learn of him to be gentle and humble of heart . He was obedient even to death , the death of the Crosse ; let us imitate his obedience , preferring the accomplishment of his divine Ordinances and holy will , before all things , even our own life . He was born in a stable , layd in a manger , he took poverty for the companion of his life , he condemned the World , and despised its pride , shewing us , that all is vanity , and a meer nothing in the eyes of God. Let us do the same , and , though we are in the World , condemn its vanity , in a word , so use it , that all our life interiour and exteriour , may be a continuall imitation of the life of Iesus . This is the true piety that a Christian must exercise , the onely meanes to be perfect . In this imitation and resemblance , consisteth the perfection of the soul , as well in the state of grace , as of glory . We know that when we appear we shall be like him , we shall see him as he is , saith Saint Iohn . If then we shall be like him in glory , we must also be like him in grace ; for glory is nothing but grace consummated , grace glory commenced . But we must not rest here , it is not enough to do barely what the Son of God hath done , we may deceive our selves herein , believing we do much , when we do nothing of value , because Iesus Christ being man as we are , and conversing amongst us ; no doubt but we may find some conformity and resemblance to him , even among the wicked in the common states of men ; many suffer and are oppressed , many poor and humbled , many sequester themselves from the pomp of the Court , and live in the obscurity of a solitary life ; many fast and pray , and do almost all the exteriour actions , that the Son of God exercised upon earth . He was man as we are , we are men as he was , but this does not perfect us , this is no imitation of him , the reason is because it is not enough to do as he did , but we must do it with the spirit , in the dispositions , and by the principle that he operates , which few persons mind . It is not enough to do , but we must do it by a principle of grace , not of generall grace , comprised under the common and generall name we give to all the gifts of God , which is an usuall way of speaking , but of grace which giveth us Iesus Christ , communicateth to us his spirit , and puts us into the holy dispositions of his soul. So that doing all things by this principle , we perfectly imitate the Son of God , so far , that our naturall common actions are withdrawn from their meanness , and elevated and united to those of the Son of God , after a particular manner , as being operated by the same principle , and with the same dispositions . This manner of acting is peculiar to the state of Christianity , and in all circumstances , conformable to the state of grace ; for by Christian grace , we are new creatures , creatures in Iesus Christ , as the Apostle saith , and consequently we have a new being and life . Which if we have , we must also have new inclinations , another goodness , and all our actions must be conformable to this new estate , seeing that according to the ordinary maxims , the work is according to the being . Now , as the being we have by Christian grace is wholy divine , elevated , and entirely in Iesus Christ , it followes , that all our actions must be elevated and done in Iesus . For this the Son of God humbled himself to all practices and exercises , to ennoble and sanctify them ; for according to the Fathers , Iesus entring into the waters in the day of his Baptisme , by his touching them , he sanctifies the waters of our Baptisme , and as Saint Augustine saith , he sanctified the world , and blessed it by his conversation . So by the use he hath made of humane nature , wherewith he hath clothed himself , and of all the exercises and functions proper thereto , he sanctify'd ours , shewing that we may imitate him , seeing he became man to be the rule , law and model of our actions , and not onely imitate him , but express and represent him to the life , and be so many Christ's , as members of the Son of God. We must be one with him , and consequently must not operate but with him , and in his person , not in our own . For this cause he gives us his spirit whereby we act ; or , to say better , he acts all in us ; It follows , that they are not so much our vertues , as those of Iesus in us . Herein appears the great difference between Christian vertues and morall , or humane . For instance , The love God requires of a Christian , must not be that of a Pagan , who loves them that love him , nor that of a Politician , who loves according to his humour , or interest , much less that of a Iew , who loves not , but out of an hope of reward promised , or a fear of Iudgments . The love of a Christian must be the same with that of Iesus , that is , he must love with the same love wherewith Iesus loves , he must love with the love of Iesus , as he must live the life of Iesus . Walk in charity , saith Saint Paul , as Iesus Christ hath loved you . The Son of God himself in the Eve of his passion , speaks thus to his Apostles , I give you a new Commandment , that ye love one another , as I have loved you . To love is no new Commandment , this law was imprinted in our hearts from the beginning of the world , but the manner of loving is new ; we must love by the same love wherewith Iesus loved us , his love must be in us . O , how great is this love , how pure , how free from self-interest ! how strong and powerfull , since , according to the Apostle , it is the same love , which made Iesus to be born , and die for us , even then , when we were his enemies , and sin raigning in us . The Son of God gives us a cleer testimony of this truth , speaking to his Father , I have declared to them thy Name , and will declare it , that the love wherewith thou lovedst me may be in them , and I in them . Expound as you please these words , you shall always find it most true , that Christian love , must be the same love with that of Iesus Christ ; and that what we say here of love , we must judge the like of all other Christian vertues ; for , as we have alwayes said , Iesus is our vertue , our strength , our life , and our All. To possess this vertue in an eminent degree , as Christianity obliges us , we must acknowledge that this favour is not for all , and that it 's not enough to have grace in the manner we commonly speak , but we must have Iesus Christ in us , we must have his spirit , and holy dispositions , that we may imitate Christianity , and express his vertues and life . The Christian therefore who would acquire true devotion , and do the exercises thereof , must first of all purify his heart , and conserve it in that purity , and subject the motions and thoughts of his soul , that Iesus may dwell and act in him . To dispose him to this favour , he must often elevate his thoughts and heart , to the Son of God , and demand of him part of his spirit , and holy dispositions , to accomplish Christianly and perfectly all things . And because the actions of the Son of God are so many springs and principles of grace , a grace which he merited and communicateth to us , we must bind our selves to this grace , we must adore it , we must desire it , and demand it of him in all things , and in all our exercises , that our actions may be done in him , by him , and for him , according to his designes . This advice is further to be observed , that in the practice of vertues , that we desire them not principally and onely for the love of them , nor acquire them because they are conformable to Reason ; or because they bring some excellency or benefit to the soul. For though vertue be seemly and profitable , and of it self much to be desired , yet it it not enough to desire to be vertuous upon these grounds and principles , since this seems to savour of the covetousness of Adam , & to live in his spirit , which onely aimed at elevation , and to make himself a little god , or to fall into the corruption of self-love , which follows only it 's own interests , profit and satisfaction . To act purely , and live in the exercise of Christian piety , all must be done in the regard of God , for love , of him , and for his honour . We must seek and practise every vertue , and exercise of devotion , chiefly , to render our selves conformable to the Son of God , to imitate and please him . And as the first grace that God gives us in the Church by Baptisme , is to make us his children , to incorporate us in Iesus Christ , as members , and to put us into an adherence to him ; so the first & principall care of a Christian must be , to conserve and perfect himself in his adherence , and to submit to the effects thereof . Herein consists the happiness of our souls , and essence of true piety , which is all we have to propose in this subject . But as all things have their contraries , and man is in a land of hostility , so he must expect to meet with great opposition in the way of vertue , and encounter enemies on all sides , and dangers at every step , we shall direct how to defend himself against them . CHAP. XIV . Of Temptations and Oppositions happening in the way to perfection , and the exercises of Piety . WE belong unto God by the power of his divine essence ; we are obliged to him by reason of our indigence , we depend on him by the condition of our being , his omnipotency gives him an absolute power over us , and the immensity of his divine essence , makes him present in us more intimately then light in transparent bodies , which it penetrates and illuminates , more then the soul is in the body which it animates and governs . Our wants oblige us to a dependance on him , and union with him , because we cannot be without his continuall influence , and consequently we must more absolutely depend on his conduct , then the beam doth on the Sun , from whom , if it be but a moment separated , it loseth it's being . So is our estate inseparable from God , it must he always dependant on , alwayes adhering to him , according to Saint Paul , In him we live , move , and have our being , which words represent our intimate union with God. In the like manner , in the estate of grace , we are obliged to be God's , and depend on him ; we cannot operate any work of salvation but by him , and unless he be united to our souls by grace , that is , unless his holy spirit dwell in us , operating in us all the good works which may contribute to our salvation . Without grace we can do nothing , by Christian grace God dwells in us according to the promise of the Son of God , we come to him , and make our dwelling with him . By grace God enforceth himself into the soul , working an immediate union with her , and dwelling in her as his sanctuary and empire , whence he diffuseth amorous effects , and operates in her according to his divine will , with so much bounty , as if the infinite love of Iesus had no other thing to do , but to procure and further our salvation by infinite ways . But besides this of grace , there is yet another union whereby we are united to God , and incorporated into Iesus Christ , and by him have a relation to God , namely , that which is wrought by the Sacraments , in which he preserves us by his love , and by the power of his spirit . For this reason he gave his life , and shed his blood on the cross , to give us a new generation in Baptisme , he bestows on us his body in the Eucharist , that by so many favours and obligations this union might remain perfect and solid , and we by so powerfull and legitimate a Title might be his in an indispensable , unalterable manner . For when we are by so many graces , and such divine and effectuall means united to God , it should seem impossible that any thing could be strong enough to break so many tyes , and divide that which the power and love of God had joyned together . But , O deplorable condition ! the creatures and the Devil are strong enough to separate us from Iesus Christ , and to extinguish in us his holy spirit and grace ; and which is worse , the malice and depraved will of man is of it self strong enough to obstruct the influences of this liberall love , to frustrate it's works , to make us retire from our dependance on this conduct . The perfect Christian must therefore have a vigilant eye , and not suffer himself to be deceived in an affair that concerns his eternall salvation , which that he may do , we will discover the snares laid for him , that he may avoid them . There are four things which continually separate us from the Son of God , and force us to ruine , if his grace prevent us not . The first is our own nature , prone to evil , being taken out of nothing , it hath an inclination to that nothing , whence it came , to re-enter thereinto , and would infallibly return thereto , if the arm of God , who created it , did not withhold and sustain it . Nay , this evill inclination of our being would not onely return to nothing , but to a nothing that is rebellious against God , that is , to sin , which hath no other Originall , but ( if we may so express it ) the meanness of our being , which annihilateth all that God puts into us . The creature being drawn from nothing inclines to evill , if grace stay him not , saith St. Gregory . This is evident in the fall of Angels and the first man , which can onely be attributed to this nothing whence they were drawn , and which by a secret power , attracts them to it self . For before sin , there was not in these two natures any perverse inclination . But if this were in two natures so perfectly accomplish'd , what ought not we to fear who are not onely in this nothing , but after a manner much more miserable , without light , without grace , in a depraved nature ; by the evill inclinations of our being , we have in us the source of all evills . The senses and thoughts of the heart of man , as the holy Text saith , are inclined to evill continually , which ought continually to humble us at the feet of the Sonne of God , calling upon him to sustain and preserve us , and never to suffer us to be separated from him . The inclinations , and evill habits that are in us , the effects and estates of originall sinne , which are fixt to our nature , and self-love therein are the second enemies which continually endeavour our ruine and separation from God. The reason is , that our own inclinations and nature are easily fix'd on created things , as being of the same order and condition . These applications are defective , and divide us from God , but the greatest evill proceeds from this , that our nature is subject to the Law of sin and tyrannicall concupiscence , as long as we live upon earth ; it is subject to the curse and power of sin , as being the nature of Adam , a cursed rebellious nature , wholly opposite to Iesus Christ. What therefore proceeds from so bad a beginning , which of itself can produce no good , is not onely to be suspected such , but , partaking of the quality of its fountain , separates us from God , so that those who follow the motions and inclinations of the flesh , are immediately divided from God. Those that are in the flesh , saith St. Paul , cannot please God , and doubtless , the more they follow their own inclinations and desires , the more they are separated . The Christian therefore who would be perfect , and begins to live in the exercises of true Christian piety , must oppose and annihilate his motions and inclinations , or at least not follow them , for they are the inclinations of the man Adam , but must comply with the inclinations of Iesus Christ , that is , resign himself to his divine conduct , who rules us by his providence , assists us with his grace , and acts in us by his spirit . Where , the best remedy against this danger , is to preserve our selves in an adherence and dependance upon Iesus Christ , who by the mercy and power of his spirit , can suppress the tyranny of sin , and preserve us from the dominion it usurpeth over us , as over a nature it hath a right unto . Hence the holy Scriptures call the Son of God , him , that easily taketh off the yoke of sin ; he alone by his grace , fortifies our souls , making them able to resist , without being engaged therein , the power of sin , to defend them from its violence . By this it appeares , how much it concerns those who exercise themselves in true Christian actions , to acquire solid piety , that they may depend on and adhere to Iesus Christ , seeing that if they do not , they are the slaves of sin , and chain'd to their own inclinations , which separate them from God. The third of our enemies is the World which conspires our ruine , and , by the hate it beares to Iesus Christ , continually endeavours to separate us from him , either deceiving us by its allurements , or discouraging us by derision and opposition , or forcing us from our duties by persecution ; for hating Iesus Christ , it consequently persecutes all his . The World hateth me , sayes the Son of God , because I testifie of it , that the works thereof are evill . And if the World hate him with an irreconcileable hatred , it can do nothing lesse then separate us from him , and disswade us from all that may be pleasing to him . The Apostle assures us , that all who will live godly in Christ Iesus , must suffer persecution . This they must all look for , who desire to serve God , and exercise themselves in true piety ; assuredly , the World will arm it self against them , using all manner of insinuations , allurements and importunities that may be , and practising all the artifices it can to separate them from Iesus Christ. This persecution can never cease , for the hate shall endure for ever , which should engage the Christian to look upon himself in this World , as exposed to the malice and surprises of his mortall enemies . He must therefore prepare himself for danger , wherever he is or shall be while he lives , and following the Counsel of the Son of God , he must watch and pray , least he be overcome by these assaults , and surprised by those many dangerous temptations . When we speak of the World , we include all the creatures whereof it consists ; they all separate us from Iesus Christ , not onely by the ill use we may make of them , but in some manner by the lawfull . This is manifest , for the more the soul is united to , and employed in the Creature , the greater distance is there between her and her Creator . The creature hath an attractive power to withdraw us , and we have an inclination which carries us thereto , whence we may easily be deceived by it , even in the lawfull use thereof , either by adherence or engagement , by complacency or satisfaction , and a thousand other wayes . Besides that , every Creature being subject to change and vanity ( they are the words of the Apostle himself ) it must necessarily imprint in our souls inconstancy and vanity , which is much to be considered , especially by those who seek perfection . We must therefore hold it a certain Maxime , that the more commerce we have with the World and the Creatures , the more we are separated from Iesus Christ ; the more we are taken up with the creatures and our selves , the lesse we are with Iesus Christ. Which if it be so , may we not justly say , the Earth is covered with our enemies , and that we are in a place of combat and temptations , and that every where is danger ? It concerns us then to walk with great vigilancy , and continuall humility , for on every side we see nothing but ambushes to surprise us , every where snares to entrap us . Adam was tempted even by an Apple ; we have all objects of temptation , his was onely exteriour , ours interiour , the source of all our sins , is in the bottom of our cursed and rebellious nature . Wherfore let us live in fear , and have continuall recourse to him who can perfect us , Iesus Christ , the Redeemer of our souls , who exposed himself to temptations , saith the Apostle , that he might succour those that are tempted . Our fourth enemy is the Devil , who endeavors nothing so much , as to separate us from God and Iesus Christ ; he makes use of all creatures , even our selves to ruine us . The hate he bears to God , the envie to our happiness , and his obstinate malice , makes him watch continually about us , to make us sharers in his misery and torments , and to separate us for ever from our only felicity , Iesus Christ. The more we seek vertue , and endeavour to do wel , the more he strives to divert us . When we are employ'd in good exercises , he either withdraws us from them , or disturbs us in them , and incessantly makes use of all things , even vertue if self to make us lose vertue . Sometimes , as Saint Peter saith , he goes about like a roaring Lion to devour us ; sometimes he comes like a Fox to surprise us . He follows us every where , and with a malicious subtilty , strives to vomit forth his poyson to infect our purest actions . In fine , he gives not over , till he hath gain'd or overthrown us by his violence , or enslav'd us by deceit , or at the least wearied us out by continuall importunities . In a word , there is no Artifice he makes not use of , no place or employment that he finds not out , no sin or action where he is not present with us , to ruine or torment us . What shall we do then in the midst of so many perplexities ? Where shall we find a sanctuary and secure refuge ? How shall we avoyd such manifest dangers , and defend our selves from the cruelties of so powerfull an enemy ? This we must needs know , and therefore must not forsake our perfect Christian , till we have given him directions how to behave himself in such a condition . CHAP. XV. In what Disposition the Christian ought to be , that he yeild not to such temptations as occur in the exercises of piety . THey are deceiv'd , who think piety grows among Lilies , that the way to perfection is strew'd with flowers , who imagine nothing but sweetness , and that a good inclination , or an easie nature can bring us thither ; that devotion is a land flowing with milk and hony , and consequently , that there is nothing difficult ; which yet they are the sooner peswaded to , in regard that in all their exercises , they onely seek certain self-satisfaction , using no violence , but fastening only upon this , That it is sufficient for a man to do what he can . There are others on the contrary , who look on the exercises , of piety , as so rigorous , painfull and strict , that they will hardly hear them spoken of , but say of devotion , as the sensuall Iews did of the land of promise , it is an ill countrey , inhabited with giants , that devour strangers . See here two different sentiments , in extremes , and consequently faulty , both deceive themselves . To remedy this , we may say , that Devotion is indeed a Lily , but growing among Thorns ; Piety hath it's thorns , they prick , it may be hurt us , but these thorns are loden with Roses . As Moses found God in the burning bush of thorns , so the Christian finds God and piety in travells and conflicts ; as it is the life of Iesus , so it is the life of our souls , to believe otherwise , were to flatter our selves . Devotion hath great privileges , piety hath a power to bring us neer to God , to honour and serve him , but it is with labour . Sin sets us at so great a distance from God , that we cannot return to him without much pain . And yet it is certain , there is much content in this travell , for the grace and help of God is alwayes present , which will never fail us , as lang as we dispose our selves to recive it . In this respect devotion is all sweetness , seeing we are able to do all in him who comforts us . St. Paul saw all this , and knew the travels we must undergo , and the hazard whereto we are exposed , when he discovered to the Ephesians their enemies , and arms them on every part to defend themselves : Ye strive not against flesh and blood , but against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places . Wherefore take unto you the whole armour of God , that ye may be able to withstand in the evil day . It is to us he speaks , the life of a Christian is a perpetuall warfare ; this world is a land of perpetuall hostility , wherein we cannot be secure , for Heaven it self was not free from contention in the fall of the Angels , nor the Son of God when he dwelt in the wilderness . Now , to understand the dangers we are in on all sides , let us reflect on what was said in the precedent Chapter , and we shall find how we ought to stand in fear , and are obliged to have a great vigilancy to foresee the designs , and discover the sleights of the Devil , and to shun the deceit of self-love . In a word , to overcome the difficulties and temptation which we continually meet with in all exercises of this life ; in few words thus : Humility is the foundation of all vertues , the sanctuary of the devout soul , in all the hazards and difficulties of this world . The first Disposition whereinto we must enter for covert in all dangerous encounters , is to keep our selves in profound humility , looking on our selves as subject unto all kinds of misery which separate us so powerfully and so continually from God. To continue in this disposition of humility , we are to consider on the one side , the infirmity and inconstancy of our nature , on the other , the inclination we have to evil . This consideration is enough to annihilate us . This disposition to of humility keeps us in fear ; this fear puts us into a vigilancy , that we may have an eye open to all things , lest we should do any thing that might separate us from God , or displease him , and by humility we attract the protection of God ( for the truly humble cannot perish ) and obtain his grace and light , which makes us know , and avoyd the temptations and subtilties of our enemies , as Saint Paul saith , Take unto you the whole armour of God , that ye may be able to withstand the deceits of the Devil . This Disposition obtain'd , which must be continuall in our souls we must demand of God that he would be pleased to annihilate in us the evil inclinations which separate us from him , and place in their room a powerfull inclination towards him , the centre of our being , the life and perfection of our souls : for our inclinations proceeding from the old man , who is contrary and rebellious towards God , can have no power to lead us to God ; nothing can bring us to him , but he himself . Now since that by the exercises of piety , we must honour God , and refer our life and actions to him , it must necessarily be by a principle of God , and by supernaturall inclinations . For this reason we say that the Christian , who seeks true piety , must quit his own inclinations , and , quitting them , demand those of the Son of God , that we may act by their motion and principle . Otherwise it is to be feared , that all these exercises of piety , are rather naturall and humane , then supernaturall and christian , which makes many deceive themselves in their daily devotions . But for as much as it is very interiour and insensible , and that reason and sense can nothing assure us therein , it is very requisite that the devout Christian should establish himself in grace , and live in a great dependance on , and true adherence to Ie. Christ , after the manner formerly insisted upon . For all our goodness , all the grounds of true piety and perfect Christianity , consist in our being God's , and depending on him . But we must shew more particularly , the uses and practises we are to make use of in the temptations which ordinarily accompany a Christian life , and the exercises of piety ; for to be tempted is the way and conduct of God over his Church , and over all souls , and was a part of the life of the Son of God. It must also be part of the life of a devout soul , and we must not doubt but God hath great designs upon them whom he puts into this estate . Wherefore it concerns us to know how to make use of it , and to learn how to gather strength in weaknesse , and perfect our selves in temptation , since vertue , according to the Apostle , is made perfect by weakness . Thence she receives lustre , God purifies us by contradictions and subversions , he confirms and assures us by temptations . Let us see how we may passe through this fire without burning . CHAP. XVI . Of temptations , and the advantages a Christian ought to make of them . THE first advice to be given in this point is , not to be over-confident of our selves , but to believe that we may be easily tempted ; while we are mortall and subject to the Law of sin , and tyranny of concupiscence , we shall alwayes have something to fight with . There are a many who think they are in no danger of temptation , who yet are very deep in it ; for either they are guided by their own naturall inclinations and motions , and yet believe they do nothing but by the motions of grace and conduct of God , or they are seduced by self-love , and perswaded they are full of the love of God , or haply , are deceived by false apprehensions , thinking themselves well advanced in the sight and truths of God. These are great temptations which yet have the appearance of solid vertue , when indeed the estate of such is very dangerous . The greatest part of Christians think themselves free from temptations , when they feel not the violence of them ; it is not that they are not tempted , but the temptation hath feiz'd on them , and raigns in them . Whence they say they are in peace when they are most tyranniz'd over , and most enslaved by temptation ; the evill is the more dangerous , the lesse it is known . For this reason we say , the Christian must alwayes take heed to himself in temptation , and easily believe it , that he may the better stand upon his guard , for our nature is corrupt and infirm , our inclinations stray from God , the spirit of the world is opposite to Iesus Christ , and our enemies subtil and powerfull , watching alwayes for our ruine . This consideration should not perplex us , but keep us in humility and continuall vigilancy . The sight of the danger wherein we are should cause us every moment to cry out and require help of the Son of God , our protector and refuge in tribulations and anguishes of soul. When we find our selves in temptations , we are presently obliged to get out of them ; it is not sufficient not to consent thereto , and to be willing to submit to the effects of the evill spirit : but we should endeavour to destroy the temptation as far as we can , if it arise from within us , and issue from our own nature , we must curb it as St. Paul did , I keep under my body saith he , and bring it into subjection . For in such temptations which must often make use of fasting , watching , prayers and austerities , we must oppose our selves , fight against our inclinations , destroy our evill habits , curb our lusts and affections , forcing them from all objects as much as possible . In brief , we must use violence against our selves , delicacies are indeed the effects of self-love , and the fuel of temptations . If we would free our selves from temptation , we must take away the cause , for when there is a correspondence between our nature and our enemies , our souls will at last be yielded up unto them . Let men commend these serenities of devotion as they will , and preach up the goodness of God , yet if it be true that vertue must be bought , that we must crucifie the old man , and destroy him , not sooth and cherish him ; if according to divine and humane Lawes , he that will overcome and gain the Crown , must fight ; if wrastlers , as St. Paul saith , to gain a transitory honour , and fading crown , deprive themselves , and abstain from all things , what we do , who ( as Christians ) hope for a crown must of glory & immortality ? We must fight , oppose , and subdue our selves , if we will triumph over temptation which is bred in us . But if the temptation be from the Devil , we must then oppose it the more couragiously with a Christian generosity . For if he find us remiss , he will strike home , & overcome us . To a faithfull confident soul , he is no more then a Fly , to a feeble and cowardly , fierce as a Lion. Resist the Devil , and he will flie you , saith St. Iames. As to discover , so to vanquish and destroy temptations , we must live in great humility , and above all , take heed we trust not too much to our own courage , or good resolutions ; on the contrary , we must distrust our selves , and confide only in God ; for we should be overcome in any ( ever so small ) temptation , if God by his grace , did not assist us , if he gave us not his light , we should not so much as know them . Wherefore we must always say with the Disciples , Save us , O Lord , or we perish . We must often call upon the spirit of Iesus , and the grace of his mysteries , to give us strength in our weakness , and light in the darkness of our spirit , who was himself tempted , that he might overcome us , that in the temptation of Iesus , we might find strength and grace , sufficient to preserve and save us in all manner of temptations . This Saint Paul meant , when he said , Take unto you the armour of God , that ye may resist in the evil day . It belongs to the Son of God to give us the armour , that is , to give us strength , and grace to resist . To obtain this favour , the Apostle particularly recommends Prayer to us , saying , Pray alwayes , with all prayer and supplication , in the spirit , and watch with all perseverance . These words are to shew with what importunity , devotion and fervour we are to pray . And truly we have need , when the perills are so great , our enemies so powerfull , and our forces so small . In the time of temptation , it is not requisite to fight hand to hand , much less to dispute with it , to reason with , or examine it , or to force it away by violence ; this were to attribute too much to our selves ; for many times to examine it , is to entertain it , and to strive to oppose it too neerly , is to become fastened to it ; and by disputing with it , we are overcome . It is more to purpose , that as soon as we see the temptation , we turn our thought some other way , and look upon it with contempt and derision . We must neither hearken to the Devil , nor speak to him ; nothing puts him into greater fury , then to see himself slighted ; nothing pleases him more , then to heed and regard him , for so we give him access , and in a manner , enter into acquaintance with him . This is one of his ordinary subtilties whereby he deceives even the most wary , yet we take no heed of it . The devils intention in all this , is to amuse and entertain us ; the objects he lays before us , are not always evil ; it is sufficient for him , if he but see us hearken to him , that he may by little and little enter into discourse with us , which once done , he will soon instill his poyson into us . Which way sover it is , his drift is to turn us from God , that he may have the disposall of our hearts and spirits ; that is enough to deceive even those who make profession of solid piety , and much faithfulness in the ways of God. It is no small evil to turn away from God , to regard and examine a suggestion and conference , that the devil would have with our spirits , although we should do it to a good end , with an intent to drive him away . For it is to heed the devil , to hearken to him , and by a strict examination of his suggestions , to conferre with him ; it is to withdraw our hearts and thoughts from God , to employ them in what the devil proposes . To avoyd all these impurities , and to keep our selves from danger , we must bear the temptation without enclining to it ; we must spit at the devil , slight all his assaults , and above all , withdraw our eyes and thoughts from all he proposes . This is the shortest and most easie way in all kinds of temptations ; For we shall find , that temptations stay in us , because we entertain them under pretence of driving them away , and examining them ; It is enough we be watchfull , and as soon as we have discovered the temptation or suggestion of the devil , to renounce and despise it . But there are some temptations that arise from objects or occasions , in which case we must onely avoyd them , and from all that may divide us from God. There are others that are urgent , and make lively impressions upon our spirits , upon divers matters , which would be long to explain . In these cases we must not regard the temptation , but God in it , as Iob did , when he was most tempted , and afflicted : The Lord giveth , and the Lord taketh away ; so we , when pressed , must cast our selves at the feet of Iesus Christ , and offer our selves to him , that he may annihilate the temptation in us , if it be for his glory , or keep us from consenting thereto . We must implore his mercy , for there are such pressing temptatirns that there is need of the greatest mercy of God to deliver us from them . We must therefore cry out with humility , and , as much as we can , enter into some conference and application of spirit with the Son of God , acording to the state and strength of our soul. CHAP. XVII . Of Resignations in Temptation . BUT if we have not the power to elevate our selves to God , if the soul be so bound by his secret conduct , that we are sensible of our being forsaken to a generall impotency , we must cast our selves upon God , and having done what we can , ( though ever so little ) employ the rest of our forces in offering our selves to the designes of God over us , resigning our selves absolutely to his conduct , and with a spirit of confidence be content to bear , and patiently suffer the estate wherein we are . Or if our soul can apply her self to any object , she shall honour the weaknesses and temptations that the Sonne of God vouchsafed to sustain upon earth , and shall implore his spirit and grace , that she do nothing in this estate of weakness and temptation , that may displease him . But if our souls be reduc'd to an absolute impotency , she must remain therein with dependance and humility of spirit : there is nothing else required , then to take care that we never regard the temptation , but bear it with humility and patience . Observe that it must be born with humility ; for though we consent not to the evill or temptation , though assisted by the grace of God , we bear it with much patience , and with a spirit of sufferance , yet we ought to annihilate and humble our selves ; because the evill is in us , and we are joyned to the temptation . This point is the more to be considered , because herein the Devill deceives many , and by a malicious dangerous deceit , runs them out of patience , and brings them into much evill , whence they cannot withdraw themselves without a particular mercy of God. To comprehend this secret , we must note that the spirit of sufferance and temptation , is an Evangelicall and Divine Estate , and we say ordinarily , that it is a mark of God's Elect , an effect of the residence of Iesus Christ in us , an infallible fruit of love , the last draught of Christian perfection . Hence the soul that is arrived at this estate , is looked on as a chief work of Grace . Now the Devill who watcheth us every where , and circumvents even the best , fails not to spit his poyson here , if he can , and will , ( if such souls do not annihilate themselves by profound humility ) infallibly deceive them . He makes them easily enter into an esteem of the estate wherein they are , and insinuateth a vain confidence thereof , he applies them to a regard of themselves , makes them believe they are well advanced in Vertue , and much in Gods favour ▪ since he numbers them among his friends , and treats them as those he loveth best . Thus by degrees he brings them into an esteem of themselves and their vertue , and having infused this poyson into the heart , and put the soul into this belief , it is easie for him to ruine it , to do what he will with it , to deceive it as he pleases . The Devill hath another sleight more dangerous and lesse known , which is , when he changes himself into an Angel of comfort , and spirit of consolation ; even he who giveth temptations , and oppresses us with subversions , gives us at the same time strength and address to defend our selves ; he suffers himself to be vanquished . He who suggested the evill thought and deed , inspires patience , and an extraordinary resignation , making us feel a courage and a desire to suffer . Not that those effects are solid and permanent , nor that he desires we should do well therein , but to deceive us , and put us into an esteem of our selves , and our vertue , and into a dangerous confidence ▪ that so God may leave us . He knowes no estate is more hatefull to God , or more opposite to his grace and conduct , then the esteem of our self . It is therefore expresly recommended to the Christian who would be saved from the subtilties of the Devill , that he be alwayes in fear , a filial fear , and that in the temptation it self , in his greatest patience and resignation he hides himself in his nothing , and keep himself in a profound humility , for that is the Sanctuary of the soul , the Christians Buckler to quench as the Apostle sayes , the subtle and fiery darts of the Devill . But what if after all this the temptation remain , is it not lawfull to endeavour to get out of it , and to beseech God to deliver us from it ? The most perfect will never do so , they having given up themselves wholly to God's divine conduct , will here also leave themselves in the hands of God ; without saying any thing , for they think of nothing but suffering , seeing it is Gods pleasure and their practise , to annihilate and humble themselves , being assured he will never forsake those that are his in temptation . The devout Christian who walks steadfastly in the way of vertue , seeks no support or repose in any thing , or troubles himself about it , or omitteth the least of his exercises , or looseth the peace of his soul , or serenity of his look . On the contrary , he is animated in this combate , he defies his enemie , and derides him and all his works , addressing himself wholly to God who is his love and trust . He renders him thanks , and absolutely resignes himself up to him , to bear as long as , and in what manner he pleases the temptation and suffering he is in . There is a way to make a further progress in this estate . Some souls there are ( which will haply seem incredible ) who have neither desire nor thought of imploring Gods assistance , not but that they know the need they have thereof , but they are so devoted to God , so perfectly resigned to his divine will , that if God would destroy them , they would be content , so great a thirst have they for the glory of God , so great a desire to suffer , that they are so far from receiving , that they do not so much as think of demanding help , their regard being barely and simply in God. Besides they know the love and infallibility of God , faithful in his promises , never forsaking those that are his . By this truth they are possessed and excited . On the other side , they so purely and absolutely resign themselves to the will of God , that they never mind whether they suffer or are in danger , it is enough for them that they do nothing to displease God , and know that they are Gods , and God wholly theirs . But this resignation is onely in some few ; we will not say , but it is permitted sometimes to demand help of God and man , not to be absolutely freed , ( that were haply to go beyond the conduct and designes of God ) but for strength and direction in Temptation . For example . If a Christian through want of light , courage and strength , find himself fail , it will be very requisite that he speak with his director , demanding his advice in an Affaire of so great consequence , and so much danger . In these anguishes he must elevate his heart to God , call upon him , and earnestly implore his assistance ; this is not forbidden . On the contrary , it is necessary , so it be with this condition , that the will of God be accomplished in him , and his good pleasure fulfilled , and that his recourse to God be not forced by any secret impatience , or irresignation of his soul. In that case it were to yield to the temptation , to commit an extraordinary impurity , and prejudiciall infidelity . But to run unto God to demand strength and conduct , with resignation and patience , is that which is promised to all Christians . CHAP. XVIII . Divers Uses that may be made of Temptation . WE must observe well what hath been said upon this occasion . The Christian who would live in the exercises of true piety , must greatly esteem this way of combate and temptation , for it is noble , and works great effects in the soul , which she may meet with in all the exercises of humane life , since in all we are to fight against the imperfections , failings , impurities and malignities , which secretly insinuate themselves into her . But we must chiefly esteem thereof , because the Son of God hath great designes upon our souls , and operates great things in them by these wayes of temptation , desertions , and resignations . Wherefore it concerns us to know how to make use thereof , that we cooperate with the designes of God , and receive , as Saint Paul saith , Cum tentatione proventum . For the Son of God , who is faithfull , and permits us not to be tempted beyond our strength , gives ordinarily with the temptation , particular graces , and communicates himself , though in a hidden manner , yet truly to the soul that receives them as she ought , it being most certain , that in the wayes of piety , God communicates himself , more ordinarily by these then any other wayes , as we formerly said when we treated of sufferings . The chief use we are to make of temptation , is to receive it , and look on it as the conduct of God over us ; we must accept it with a profound humility , with a subjection and dependance of soul , upon the conduct of God in the temptation it self . I say , with humility , because the soul which follows the spirit of true Devotion , must desire throughly to be humbled , and embrace with readiness of spirit , all the wayes of humiliation , and all the occasions which present themselves therein . It is a maxime in all estates and exercises of Devotion , that the principall use we are to make of all the wayes of God over us , is humility , and therefore , as temptation is a way of God , a way of rigour and danger , so must we humble our selves much therein , the more we are tempted and abandoned ; For , in effect , the best and most profitable disposition that we can be in , is to annihilate our selves before God ; and like Iob , place our selves , if it be requisite , upon a dung-hill , to attend and receive what punishment soever the hand of God shall vouchsafe to inflict upon us . Is it not reason it should be so ? If God be so pleased , as to annihilate us by pains and temptations , what have we to say against it ? To what purpose so much fear , so much reluctancy ? If God will punish us in this fire , we must hold our selves content ; if he will humble us , we must annihilate our selves ; if by temptation he will use his justice , and punish us , why should we be troubled thereat ? Yea , though he should leave us to be swallowed up by the temptation ( which can never fall out but through our own fault ) let us accept of his judgments , and adore his justice , saying with Eli , when he heard from the mouth of little Samuel , the decree of Gods justice against him , Dominus est , quod bonus est in oculis suis faciat . Let us say the same , let us receive all from the hand of God , with great humility . This is the first use we are to make of temptation . Another is , to receive it with subjection of soul to the Will of God. Temptation is the conduct of God over us . We must not therefore consider him that tempteth us , nor yet the temptation we groan under , but the order of God , and the designs he hath upon us in that temptation . Nothing can happen to us , but by his permission , though the Devil make it his constant business , to hurt , molest , and destroy us , if he could , yet he hath no power but what he receives from God , all his power is limited . We must not therefore regard the Devil that tempteth us , nor the temptation or malice of our enemies , but the will and order of God in the temptation . To comprehend this well , we must remember that temptation , is not onely a permission of God , but one of his ordinary ways of proceeding over us , to conduct us to him . Whence it followes , that it is not enough to suffer , and to submit to temptations , but we must do it purely , and holily . For seeing temptations and afflictions are the ordinary ways of God to conduct us to him , we must not in temptation make any pause , or think it sufficient to bear them patiently , or to fight against them , but we must pass further , and go even to God , to whom they will conduct us , if we make such use of them as we ought . Thus in temptation , we must rather regard God then the temptation , that binds us to God. It is true , we may fear to be overcome , but if we be left to God , he will not fail us in our necessity ; he promised to be with us in our agonies and temptations . Let us be but faithfull in our duties and actions , and without doubt , he will be faithfull in his promises . A third use of temptations , is , to refer them to the glory of God , and to offer to him the state that we bear , and all that passeth in us . This is grounded both upon our duties , and the designes of God , who wills , that we referr to him all the estates of our soul , and all the actions and moments of our life , that is , all that is in us , and all that we are . This use is also grounded on the condition of all things which are opposite to honour , and pay homage to God , but principally , the Christian , who is called to the state of Christianity , only to serve and honour God ; and particularly , such as make profession of piety ; since true devotion requires much fidelity , and wills us to make use of all things to unite us to God , and to render to him the honours and homages due to his divine and supreme Majesty . If we reflect upon all that hath been said from the beginning to this instant , we shall see that we end where we began , and that we have done nothing , but shewn the Christian , who would be perfect , that true piety consists in purifying the heart , and making it worthy to bear and possess God ; that he is truly devout , who lives according to the spirit and grace of Christianity ; that to arrive at this happiness , we must adhere to Iesus Christ , our way and means to bring us to God ; that the principall care we ought to have in these exercises , is , to preserve our selves therein , which , indeed , brings us to an adherence to the Son of God , and to live with great fidelity and vigilancy , subject to the conduct of Iesus , and dependant upon his holy Ordinances . These are the foundations we must lay , if we would acquire true piety ; and when we come to the Consideration of Works , and to express the externall worship , love , and service , which we would render to God , we have said , that it is not enough to do good things , but we must accomplish them by the conduct of his holy spirit , according to his intentions , and in holy dispositions . We have already proposed the method ; it suffices to know , that therein consists the essence and nature of a Christian , for which we render to God the honour and service due to him . This is all we mean to shew in this Discourse , which we will conclude with the words and prayer of Saint Paul , The God of peace make you perfect in every good work , to do his will , working in you that which is acceptable in his sight , through Iesus Christ , to whom be glory for ever and ever . Amen . FINIS . Books Printed for Tho. Dring , and are to be sold at the George in Fleet-street , neer Saint Dunstans Church . THe Pleader , containing perfect precedents and forms of Declarations , pleadings , issues , judgements , and proceedings in all kind of actions , both reall and personall , by Mr. Brownlow , Mr. Moyle , Mr. Gulston , and Mr. Conye , published by John Herne Gent. in folio . The Law of Conveyances , shewing the nature , kinds , and effects of all manner of Assurances : also directions to issue out and prosecute all manner of Writs ; a Warrant to summon a Court of Survey , and the Articles to be given in charge , and inquired of in that Court , by John Herne ▪ in octavo . The Reports of that Reverend and Learned Iudge Sir Richard Hutton , in folio . The twelfth Part of the Reports of Sir Edward Coke , in folio , the second impression . The Reports of the Reverend and Learned Iudge Owen , in folio . The Reading upon the Statute of the thirteenth of Elizabeth . Chapt. 7. touching Bankrupts , by John Stove of Grays-Inn , Esquire . An Abridgement of the Common Law , with the Cases thereof ; drawn out of the old and new books of Law for the benefit of all Practisers and Students by William Hughs of Gray-Inn , Esq. in quarto An excellent Abridgement of all the Acts and Ordinances of Parliament , from 1640. to 1647. by William Hughs Esq. in quarto . The Reports of Serjeant Bridgeman , in folio . The ground of the Laws of England , extracted out of the fountains of all Learning , and fitted for all Students and Practitioners , in large octavo . An exact Abridgement of that excellent Book , called Doctor and Student , in octavo . A profitable Book of Mr. John Perkins , treating of the Laws of England , in octavo . The Interpreter , or Book containing the signification of all the words of the Law , by Joh. Cowel , in folio . The Maximes of Reasons , or the Rule of the Common Law , by Edmond Wingate , Esq. in folio . An exact Abridgment of all the Statutes in force and use , upon the fourth of Jan. in the year 1641.1643 . faithfully extracted out of the said Statutes ; from Magna Charta , to the said time , by Edmond Wingate , Esq. Artamenes , or the grand Cyrus , an excellent new Romance , in five volumes , in folio , Written by the famous Wit of France , Mounsier De Scudery , in English by F. G. Esquire . Clelia , an excellent new Romance in four volumes in folio , by Mounsier De Scudery . The illustrious Bassa , a compleat Romance , in fol. by Mounsier De Scudery . Astrea , an excellent and compleat Romance , in three volumes , in fol. translated by a person of Honour . The History of Polinder and Flostela , a Romance in verse , by James Harrington , Esq. The third Edition , revised , and much enlarged . The History of the lives of the Philosophers , with their Figures , in two volumes in fol. by Thomas Stanley , Esquire . The History of the Wars between Swedeland and Poland , which occasioned the expulsion of Sigismundus the third , King of those Kingdoms , with his heirs for ever from the Swedish Crown ; with a continuation of those Wars , utill the trace , An. 1619. Also a Narration of the daily passages at the last and great Treaty of pacification between these two Kingdoms , concluded at Stumbsdorf in Prussia , An. 2635. concluding with a brief commemoration of the life and death of Sir George Duglas , Kt. Ambassadour extraordary from the late King of Great Britain , by John Fowler , Secratary to his Lordship for that Embassy , in folio . An Historicall Discourse of the City of London , with the History of Westminster , and the Courts of Iustice , Antiquities , and new buildings thereunto belonging , by James Howel , in fol. The History of the Goths , Swedes and Vandals , by the Bishop of Upfall , in fol. The History of Masiniello , The second part , with a continuation of that tumult , and the end of it , in octavo , by J. A. Esquire . The naturall and experimentall History of Winds , written in Latine by the Right Honourable , the Lord Bacon , in English by R. G. in 12. printed 1653. The life and death of Freeman Sands , Esquire , by R. Boremon , in quarto . Things New and Old : or , a Store-house of above two thousand Similies , and Sentences , Allegories , Apophthegmes , Adigies , Apologues , Divine and Morall , politicall and Historicall ▪ with proper applications ; a Book that will furnish the Reader with rarities for the adornment of his Discourse , upon any subject whatsoever in large folio . Anti-Socinianism , or ae Confutation of Socinian Heresie , with a Description of their lives and deaths of the chief Authours of that Sect , and when it was brought into England : by N. Chewny , M. A. in Quarto . The Arraignment of the Anabaptists , wherein the Antiquity , universality , and succession of Infant Baptisme , since the Apostles dayes is maintained , and Necessity of Dipping refuted by J. Cragge M. A. the last Edition , in Octavo . A Sermon preached at the Assizes at Huntington , by J. Gaule . M. Sands Paraphrase upon the Psalms , in large Octavo . Good thoughts for every day of the moneth , by M. D. S. in twenty four . Gods House , with the nature and use thereof , as it ought to be understood and respected by Christians under the Gospel : by Simon Gunton , M. A. in twelves . Eight Sermons of Mr. Craggs , with a Treatise of the lawfulnesse of Tithes , and the lawfulnesse of Marriage by the Minister , in Octavo . An Exhortation for Desperate sinners , written by the Right Honourable the Lord Grandison , Prisoner in the Isle of White , in twelves . Sapientia Justificata , a Vindication of the fifth Chapter of the Romans , or an answer to Dr. Jeremy Taylor 's Deus Justificatus , by John Gaul , M. A. in twelves . The Soliloquies of St. Bonaventure , containing his four mentall exercises , and also his Treatise called the Bundle of Myrrh . Concerning the passion of our Saviour , with thirteen spirituall exercises of the said Bonaventure , in twentie four . A Catalogue of the Lords , Knights and Gentlemen that have compounded for their estates , with the sums that paid their Compositions ; in Octavo . A Panagyrick of the Queen of Swedeland in Octavo . Letters of affaires , Love , and Courtship , written to severall persons of Honour and Quality by the exquisite Pen of Mounsieur de Voyture , A member of the famous French Academy established at Paris , by Cardinall de Richlieu , in Octavo . A Trance of Newes from Hell , or Mercurius Acheronticus , by James Howel Esquire , in Quarto , Modern Policy , taken from Machiavel and Borgia , by an eye-witness a most incomparable piece , in twelves , the seventh Edition . The Accomplished Courtier ; Consisting of Institutions and Examples , by which Courtiers and Officers of state , may square their Transactions prudently , and in good order and method , by H.W. Gentleman , in Octavo . The Minister of State , wherein is shewn the true use of Modern Policy , by Monsieur de Sithon . Rendered into English by Sir Henry Harbert Knight , in folio . An Apologie for Paris , for rejecting of Juno , and giving of her Golden Ball to Venus , by R. Barron , Gentleman , in Octavo . Pocula Castaliana , or Castalian Cups , by Robert Barron , in Octavo . Mirza ( a Tragedy really acted in Persia , by R. B. Gentleman , in Octavo . Choice Poems , being Amorous , Morall , Lusory , &c. by Edward Sherburn Esquire , in Octavo Five Playes by Richard Brome , in Octavo . Select Poems , by William Hammond , in large Octavo . The Romaines of Monsieur de Balzack , or his last Letters written to severall grand and eminent persons in France ; whereunto are annexed the Familiar Letters of Monsieur de Balzack , to his Friend Monsieur Chaplin , never before in English , in Octavo . 1658. Wit Restored , being Select Poems never before in Octavo . The Learned man defended and reformed , by the happy Pen of R. Daniel Bartolus . Arnaldo , or the injured Lover , an excellent new Romance now extant . FINIS . Notes, typically marginal, from the original text Notes for div A56865-e5400 Mat. 5.48 . 1 Joh. 1.3 . Revel . 12. John 15.19 . Joh. 7.16 . 1 Cor. 6.19 , 20. Rom. 8.15 , 16. Jo. 1.12 . 1 Joh. 3. ● . Rom. 8.9 . Tit. 3.5 . 2 Cor. 5.17 . John 3.3 . Eph. 5.1 . Joh 18.36 . Rom. 8.17 . Eph. 5.1 . Rom. 11.36 . Rom. 8.16 . Ephes. 4.1 . Rom. 5.20 . Jo. 17.24 . Mat. 28.30 . Joh. 1.14 . 1 Jo. 1.1 . Phil. 3.20 . 1 Pet. 1.15 . Exod. 7.1 . Psal. 82.1 , 6. Rom. 8.3 . Mat. 20.28 . Jo. 17.14 . Phil. 3.8 . Col. 3.3 . Jo. 10.18 . Eph. 4.22 . 23 , 24. Col. 3.9 . Notes for div A56865-e25580 Psa. 49 . 1● 1 Cor. 2.14 . Joh. 4.23 . v. 24. Phil. 4.13 . Hebr. 13.18 . Phil. 4.13 . Eph. 1.23 . Mat. 11.27 . Jo. 14.6 . Joh. 15.5 . Eph. 2.3 . Mat. 12.30 . Gal. 5.6 . Jo. 8.36 . Notes for div A56865-e30860 Gal. 6.7 . Psal. 142.5 Notes for div A56865-e34260 Cant. 1.7 . Psal. 34.14 . Gen. 6.5 . Rom 9.29 Jo. 15.4.5 . Rev. 2.10 Joh. 15.5 . Jam. 1.17 . Job 4.10 . 1 Cor. 1.30 . Notes for div A56865-e42180 Gal. 14.1 . Eph. 5.30 . Col. 1.18 . Eph. 4.25 . 1 Cor. 6.15 . Joh. 1.16 . Jer. 31.3 . Notes for div A56865-e48300 Matth. 5.48 . Mat. 22.37 . Col. 3.14 . 1 Joh. 3.2 . Luk. 10.42 . Luke 7 34 Joh. 20.13 . Notes for div A56865-e55610 Rom. 11.16 . Rom 11.16 . Jam. 1.5 . Gal. 3.27 . Col. 3 9 , 10. 1 Cor. 15.47 . 1 Joh 3.8 . Col. 3.3 . Mat. 13.46 . 1 Cor. 1.30 . Col. 2 3. Rom. 8.32 . Heb. 13.21 . Rom. 5.5 . Rom. 5.20 Joh. 1.16 . Rom. 13.14 . 2 Cor. 5.17 . 1 Joh. 5.12 . Luk. 12.47 . Joh. 15.4 . 1 Pet. 2 9. 1 Cor. 6. Gal. 4.19 . Mat. 25.12 . Mat. 7.21 . 1 Cor. 4.5 . Notes for div A56865-e68500 Heb. 11.6 . Act. 17.28 . Rom. 9.8 . 2 Cor. 5.7 . 2 Cor. 10.5 . Mat. 11.25 . Heb. 11.1 . Jo. 18.37 . Heb. 10.38 . Joh. 11.26 . Joh. 14.6 . Notes for div A56865-e80100 Mat. 11.29 Mat. 23.12 Mat. 11.25 . Isa. 57.15 . Isa 40 15. Acts 17.28 . Notes for div A56865-e86620 Jo. 14.23 . 1 Cor. 6.19 . Psal. 22.4 . Prov. 23.26 . 1 Cor. 4.4 Phil. 3.12 . Notes for div A56865-e91800 Hos. 13.3 . Exod. 3.14 . Gal. 2.20 . Mat. 16.24 . Phil. 2.8 ▪ Rom. 12.1 . Col. 3.3 . Rom. 6.4 . Tit. 1.11 . Phil. 2.25 . Mat. 18.3 . 1 Cor. 3.18 , 19. Rev. 3 17. Notes for div A56865-e98810 Isa. 29.13 . Mat. 22.12 , 13. Gal. 6.7 , 8 Notes for div A56865-e102350 Mat. 3.15 . Mat. 7.18 . Gal. 5.25 . Rom. 8.4 . Eccles. 2.14 . Cant. 2.16 . Rom. 14.8 . 1 Cor. 6.19 , 201 1 Thes. 2.12 . Mat. 5.16 . 2 Cor. 2.15 . Jo. 14.6 . Rom. 8.7 . Rom. 8.6 . Isa. 30.1 . Psal. 81.11 , 12. Rom. 1.24 . 1 Cor. 1.20 . 1 Cor. 1.23 . Psal. 119.105 . Psal. 119.24 . Psal. 119.172 . Col. 1.10 . Joh. 14.21 . Isa. 66.1 . 1 Sam. 2.30 . Joh. 17.4 . 2 Cor. 5.15 . Matth. 6.9 , 10. Mat. 6.23 . Psal. 119.34 . Gal. 1.10 . Rom. 1.21.24 . Gal. 2.14 . Isa. 26.12 . Phil. 2.13 . Eph. 2.10 . Eph. 1.4 . Luke 14.26 . Eph. 2.3 . Esa. 66.2 Prov. 1.24 . Mat. 25.18 . Mat. 8 21. Pro. 1.26 . Mat 25.28 . v. 30. Luke 9.62 . Mat. 13.12 . Heb 10.29 . Psal. 55.6 . Jo. 15.16 . 1 Cor. 10.23 . Matth. 22. Luke 14.18 . v. 24. 1 Cor. 10.31 . Col. 3.17 . Wisd. 8.1 . Luke 12.4 Eph. 4.1 . Eccles. 2.1 . 2 Tim. 3.12 . 1 Cor. 15.49 . Rom 8.17 . Acts 14.22 . Cant. 5.8 . Joh. 14.31 . Gal. 5.24 . Rom. 8.9 . Joh. 12.25 . Rom. 8.8 . Heb. 6.1 . Matth 5.29 , 30. Mat. 10.38 . Cant. 1.5 . Cant. 1.13 . Cant. 2.5 . Psal. 39.6 . 1 Cor. 1.6 1 Thes. 3.3 . Mark 10.29 , 30. Wisd. 3.6 . Tob. 12.13 . Wisd. 3.6 . Rom. 8.23 Jo. 4.34 . Mar. 26.43 . 1 Pet. 2.20 , 21. Eph. 5.30 . Col. 1.24 . Acts 5.41 . Heb. 10.34 . James 1.2 Gen. 29.20 . Gal. 6.17 . 2 Cor. 12.9 . 2 Cor. 1.5 . 1 Pet. 4.13 . Phil. 1.29 . 2 Thes. 3.5 Isa. 53.5 . Luke 23.31 . Dan. 4.25 . Psal. 119.137 . Psal. 26.2 . Rom. 6.19 Luk. 7.47 . Luk. 13.3 . 2 Cor. 8.9 . 1 Pet. 4.14 2 Tim. 4.7 Mat. 5.10 . 1 Sam. 24.20 . Joh. 15.5 . Eph. 5 30. 2 Pet. 1.4 . Luk. 9 23. Notes for div A56865-e166340 1 Joh. 1.3 . Rom. 5.20 Gal. 2.20 . 2 Cor. 5.6 . Phil. 1.21 . Notes for div A56865-e169640 1 Tim. 4.7 . v. 8. 2 Tim 3.5 Sess. 14. cap. 8. 1 Joh. 5.12 . Isa. 29.13 . Mark 7.7 . Mat. 23.27 . Joh. 14.6 . Col 3 9.10 . 1 Cor. 1.30 . Joh. 15.4 , 5. Joh. 15.6 . Joh. 6.44 . v. 45. Joh. 6.44 . v. 45. 1 Cor. 6.17 . Eccles. 1.7 . Rom. 11.36 . 1 Cor. 6.19 . 2 Cor. 5.15 . 1 Cor. 12.3 . Eph. 1.23 . Luk. 11.23 . Joh. 3.35 . Heb. 1.2 . Rev. 5.13 . Notes for div A56865-e184170 1 Cor. 6.19 , 20. Gen. 2.17 . Rom. 7.14 Col. 2.14 . Col. 1.13 . Joh. 8.34 . Heb. 9.24 . Luk. 12.48 . Eph. 3.19 Joh. 4.24 . Col. 1.13 . Jer. 48.10 . Rom. 8.26 , 27 1 Cor. 6.17 . 2 Cor. 8 , 9. Eph. 1.10 . 1 Cor. 12.11 . ● . 12 , &c. 2 Cor. 5.15 . Rom. 8.15 . Jo. 9.23 . Heb. 1.6 . Psal. 72.11 . Joh. 17.5 . Phil. 2.21 . Joh. 6.17 . Rom. 8.29 . 1 Cor. 15.49 . Mat. 5.48 . Jo. 17.23 . Heb. 1.1 , 2 Joh. 12.26 . 1 Pet 2.21 . 1 Cor. 11.1 . Mat. 10.38 Phil. 2.8 . Gal. 3.27 . 2 Cor. 5.19 . Ephes. 5.2 . Joh. 13.34 Col. 1.21 , 22. Jo. 17.26 . Acts 17.28 . Rev 3.20 . Gen. 6.5 . Rom 8.8 . Ioh. 7.7 . 2 Tim. 3.12 . Mat. 26.41 . Rom. 8 , 20. Heb. 2.18 . 1 Pet. 5.8 . Exod. 32. Eph. 6.12 . 2 Cor. 12.9 . 1 Cor. 9.27 . 1 Cor. 9.25 . Iam. 4.7 . Mat. 8.24 . Ephes. 6.13 . v. 18. Job 1.21 . Eph. 6.16 . 1 Cor. 10.13 . 1 Sam. 3.18 . Heb. 13.20.21 . 
A58787	----	The Christian life from its beginning, to its consummation in glory : together with the several means and instruments of Christianity conducing thereunto : with directions for private devotion and forms of prayer fitted to the several states of Christians / by John Scott ... Scott, John, 1639-1695. 1681 Approx. 850 KB of XML-encoded text transcribed from 305 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A58787 Wing S2043 ESTC R38893 18186597 ocm 18186597 106959 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A58787) Transcribed from: (Early English Books Online ; image set 106959) Images scanned from microfilm: (Early English books, 1641-1700 ; 1130:5) The Christian life from its beginning, to its consummation in glory : together with the several means and instruments of Christianity conducing thereunto : with directions for private devotion and forms of prayer fitted to the several states of Christians / by John Scott ... Scott, John, 1639-1695. [30], 560 p., [1] leaf of plates : ill. Printed by M. Clark, for Walter Kettilby ..., London : 1681. Engraved allegorical frontispiece. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Anglican authors. Devotional exercises. 2004-04 TCP Assigned for keying and markup 2004-05 SPi Global Keyed and coded from ProQuest page images 2004-06 Rina Kor Sampled and proofread 2004-06 Rina Kor Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Christian Life , From its BEGINNING , TO ITS CONSUMMATION In GLORY ; TOGETHER WITH The several Means and Instruments of Christianity conducing thereunto ; WITH Directions for private Devotion AND Forms of PRAYER Fitted to the several States of Christians . By JOHN SCOTT , Rector of Saint Peter Poor , London . LONDON : Printed by M. Clark , for Walter Kettilby at the Bishops-Head in S. Pauls Church-yard , 1681. To the Right Honourable AND Right Reverend Father in God , HENRY Lord Bishop of LONDON , And one of His Majesties most Honourable Privy-Council , &c. My Lord , THAT I presume to lay these Papers at your Lordships feet , is not because I imagin they deserve , but because I am Conscious they need so great a Patronage . Not but that were the Discourses they contain as great and meritorious as their Argument , they might safely shelter themselves under their own Deserts , and challenge Homage instead of begging Protection ; but though I have done my best Endeavour to treat this great Theme suitably to its own native Majesty , yet I am very sensible it hath not escap'd the too common Fate of all such sublime and excellent Subjects , which is , to be foul'd and sullyed by coarse handling . But my lot falling in this unhappy Age , wherein the best Church and Religion in the World are in such apparent Danger of being Crucified , like their blessed Author , between those two Thieves ( and both , alas , impenitent ones ) Superstition and Enthusiasm , I thought my self obliged not to sit still as an unconcerned Spectator of the Tragedy , but in my little Sphere , and according to my poor Ability , to indeavour its Prevention : And considering that the most effectual Means the Romanists have used to subvert this Church , which they so much envy , and all the Reformations do so much admire and depend on , hath been to divide her own Children from her , and arm them against her , by starting new Opinions among them , and ingaging their Zeal ( which was wont to be imploy'd to better Purposes ) in hot Disputes about the Modes and Circumstances of her Worship ; I thought a Discourse of the Christian Life , which is the proper Sphere of Christian Zeal , might be a good Expedient to take men off from those dangerous Contentions which were kindled and are fed and blown by such as design our common Ruin. For sure did our People throughly understand what 't is to be Christians indeed , and how much Duty that implies , they could never find so much Leisure as they do to quarrel and wrangle about Trifles . This , my Lord , is the sincere Design of what I here present to your Lordship ; and however it may succeed , I have this Satisfaction that I meant well , and have exprest my Good Will to this poor envied Church , whose truly Primitive Constitution , pure and undefiled Religion , I shall always admire and reverence ; and whatsoever her Fate may be , I am chain'd to her Fortunes by my Reason and Conscience , and shall ever esteem it more eligible to be crusht in pieces by her Fall , which God avert , than to flourish and Triumph on her Ruines . But among the many ill Omens that threaten our Church , there is one which seems to presage its Prosperity ; and that is , that such Eminent Stations in it as your Lordships , are so excellently supplied . For although whether the Part you are design'd for , be to Grace her Triumphs or her Funeral , is known only to the soveraign Disposer of Events , yet this , my Lord , all that wish well to our Church conclude , that God bestow'd You upon her as a Token of Love. For which they have sufficient Warrant even from the daily Experience they have of the Prudence and Vigilance of your Government , the Piety , Integrity and Generosity of your Temper , of your invincible Loyalty to your Prince , your undaunted Zeal for the Reformed Religion , and grave and Obliging Deportment towards all you converse with . I shall trouble your Lordship no farther , but conclude this Address with that which I am sure is the hearty Prayer of all your honest Clergy , that the God of Heaven would long continue your Lordship a Blessing to the Church and to this Diocess , an Honour to your Sacred Order and the Noble Stock you descend from ; and if what I here present prove but so prosperous as to do some good in the World , and obtain your Lordships Acceptance , it will be a noble Compensation of this well-meant Endeavour . I am , My Lord , Your Lordships most Humble and most Obedient Servant , IOHN SCOTT . THE PREFACE . I SHALL not trouble the Reader with a long Apology for the Publication of the ensuing Treatise , though I might plead ( as other Authors do ) the Importunity of Friends , whose Judgments I very much reverence . For , to say the Truth , I do by no means think that in an Affair of this Nature it is safe or fit for a man to be over-born by the persuasions of those whose Judgments he hath just cause to suspect may be brib'd by their Friendships . And therefore had I not hop'd that in such an Age as this , ( wherein through our own Divisions and Debaucheries , both in Opinion and Practice , and the hellish Contrivances of our Enemies , we have such a dismal Prospect of things before us ) these Papers might be of some Vse to Religion and the Souls of men , I would never have troubled the World with them ; but hoping they might , I have ventured upon that reason to publish them . I HAVE for some years been a sorrowful Spectator of the black Cloud that is gathering over my Native Country , and I must confess have not been without my share of the Fears and Anxieties of the Age ; but being at last quite sick of looking downwards upon this uncomfortable Scene of things , I had no other way to relieve my oppressed Thoughts but to raise them above this miserable World , and entertain them with the Comforts of Religion , and the Hopes of a better State beyond the Grave ; wherein , I thank God , I have found such Rest and Satisfaction of Mind as render'd my blackest Apprehensions of the ensuing Storm very tolerable . And now because I would not eat my Morsel alone , and injoy my Satisfaction to my self , I have indeavour'd by this following Treatise of Heaven , and the Way thither , to break and distribute it among my distressed Neighbours ; that so by carrying their Minds from these dismal Expectations into the quiet and happy Regions above , and directing their Lives and Actions thither , I may communicate to them the blessed Art how to live happily in a distracted World. And methinks , when our present State is so perplext and uncertain , we should be more than ordinarily concerned to make sure of something , and to provide for a future Well-being , that so we may not be miserable in both Worlds . As for the Argument I have undertaken , I may without breach of Modesty say , it is a great and a noble one ; it is the Christian Life , which next to the Angelical approaches nearest to the Life of God. But as for the Management of it , all that I can say is this , I have imploy'd my best Thoughts and Skill about it ; and if , after this , I have any where wronged or misrepresented it , it is more my Vnhappiness than my Fault . Perhaps it may be thought that in the first three Chapters I have discours'd more speculatively , than 't is fit in a Book that is design'd for common Use and Edification ; but it may be when the Reader hath considered the Nature of the Arguments I have there handled , and how necessarily they fall in with my Design , he will be convinc'd that 't was unavoidable . And yet I doubt not but with a little Diligence and Attention of mind the plainest Reader may be able to comprehend the main Reason and Evidence of what I drive at . IN the first place I thought 't would be necessary in treating of the Christian Life , to give some Account of the blessed End it refers to , that so from the Nature of that , we might be the better able to judg of the Necessity and Vsefulness of those Means which Christianity prescribes in order to it . And this I have indeavoured in the first Chapter ; where I have only so far explained the Nature of the heavenly State and Felicities , as was necessary to light and conduct us through the ensuing Design . In the second place I judg'd it would be no less expedient to give some general Account of what kinds of Means are necessary to our obtaining this End ; that so we might be convinc'd how requisite both the principal and instrumental Parts of the Christian Life are to our everlasting Happiness . And this I have attempted in the second Chapter ; wherein from the Consideration of the vast Distance there is between the pure and blessed State of Heaven , and this corrupt and degenerate State of Human Nature , I have indeavoured to shew that 't is not only necessary for us to practise and acquire those Christian Vertues in the perfection whereof the heavenly Bliss consists , but that to inable us to practise , acquire and improve them , there are sundry other instrumental Duties indispensably necessary ; which Duties , as I have there proved , are of no other Vse or Significancy in Religion , than as they are Means of Vertue and Piety . AND having thus distributed the Means into their proper Kinds and Order , I have in the third Chapter treated largely of the first Kind , to wit , the Practice of the Christian Vertues ; in which I confess I have neither handled the particular Vertues in their full Extent and Latitude , nor inforc'd them with all their moral Reasons ; that being done already to excellent purpose in those two incomparable Treatises of Holy Living and Dying , and of the whole Duty of Man. Nor could I have done it without swelling this Discourse , which is large enough already , into a Volume too large for common Use. And indeed all that was necessary to my Purpose , was only so far to explain the Nature of each particular Vertue as that the Reader might thereby understand what is meant by them ; but that which most concern'd me in pursuance of my main Design , was to prove that the Practice of every Vertue is an essential Part of the Christian Life , and a necessary Means to the blessed End of it . And accordingly , as I have shewn from the express Commands of our Religion our indispensible Obligation to practise every Vertue ; so I have indeavoured to shew how in the Practice of it we do naturally grow up to the heavenly State , as , on the contrary , how in the course of a sinful Life we do by a necessary Efficiency gradually sink our selves into the State of the Damned . For I have proved at large , that there is something of Heaven and Hell in the very Nature of each particular Virtue and Vice , and that in the perfection of these two opposite Qualities consists the main Happiness and Misery of those two opposite States . From whence it will necessarily follow , that as in the Practice of the one or t'other we grow more virtuous or vicious , so proportionably we rise up towards Heaven or sink down towards Hell by a fatal Tendency of Nature . The Truth of which is not only acknowledged by the generality of Christian Writers , but also by the best and wisest of the Heathen Philosophers ; though this , I think , is the first Attempt that hath been made to derive the Heavenly and the Hellish States from the nature of the particular Virtues and Vices . I pray God that what I have said may but ingage some more skilful Pen in the Prosecution of this noble Argument . For I know nothing in the World that can be more effectual to ingage men to be substantially Religious , to take them off from Hypocrisie and Formality , from all presumptuous Hopes and false Dependencies , than their being throughly convinc'd of this Truth , that the eternal Happiness or Misery of Souls is founded in their Vertue or Vice , and that there is as inseparable a Connexion between Grace and Glory , Sin and Hell , as there is between Fire and Heat , Frost and Cold , or any other necessary Cause and its Effect . For if they were but throughly persuaded of this , they would easily discern what wretched Non-sense it is , to think of going to Heaven or escaping Hell whilst they continue in any wilful Course of Disobedience to the Laws of Vertue . HAVING thus treated at large of the first Sort of Means by which the End of our Christian Life is to be obtained , I proceed in the fourth Chapter , which is the largest of all , to give an Account of the second , viz. the Instrumental Duties of Christianity , which are injoin'd us as Means subservient to our Practice , Acquisition and Improvement of those Heavenly Vertues in the perfection whereof our Chief Happiness consists . And for the more distinct handling of these , I have considered men under a Threefold State with respect to the Christian Life ; First , as entering into it ; Secondly , as actually ingaged in it ; Thirdly , as perfecting and improving themselves by Perseverance in it ; to each of which I have appropriated such of the instrumental Duties as I conceived did more especially belong to them . 'T is true , some of the Duties here treated of , are not purely instrumental , but of a mixt Nature , such as Faith , Prayer , actual Dedication of our good Works to God , &c. which are essential Parts of Divine Worship , and , as such , do belong to those Divine Vertues the Perfection wherof makes a Principal Part of the everlasting Happiness of Souls . But here I have considered them only as Means and Instruments in the Use of which we are to acquire and perfect those Beatifical Vertues . And of this sort of Means I do not remember any one Particular recommended in holy Scripture , but what hath been here treated of . Upon some indeed I have insisted much more briefly , than upon others , because I find them already largely accounted for in other practical Books , and especially in those two excellent Treatises above-named ; but of those which they either cursorily touch , or take no notice at all , I thought my self obliged to give a larger Account . FROM the whole I would recommend to the pious Reader the Consideration of the admirable Structure and Contrivance of the Practical Part of Christianity , which having proposed to us an End so great and sublime , and so highly worthy of our most vigorous prosecutions , hath also furnish'd us with such choice and effectual Means of all sorts to attain it . The consideration of which would be in itself a great Inducement to me to believe Christianity a Divine Religion , though I were utterly unacquainted with its External Evidence and Motives of Credibility . For it can never enter into my Head that such a rare and exquisite Contrivance to make men good and happy , could ever owe its Original to the mere invention of a Carpenters Son , and a company of illiterate Fishermen . Especially considering how far it excels the Moral Precepts even of those divine Philosophers who believ'd the future State of a blessed Immortality , and exerciz'd their best Wit in prescribing Rules to guide and direct men thither . AND having given this large Account of the instrumental Duties of the Christian Life , and also inforc'd the several Divisions of them with proper Arguments and Motives , I thought fit to add a fifth Chapter , wherein I have given some Rules for the more profitable reading of this practical Discourse , and also some general Directions for the Exercise of our private Religion in all the different States of the Christian Life , together with certain Forms of private Devotion fitted for each State. In which I have supposed , what I doubt is a very deplorable Truth , viz. that the Generality of Christians after their Initiation by Baptism into the Publick profession of Christianity , are so unhappy as to be seduc'd either through bad Example or Education into a vicious State of Life ; and that consequently from thence they must take their first start into the through Practice of Christianity . Not that I make the least doubt , but that there are a great many excellent Christians , who by the Blessing of God upon their pious Education , have been secur'd from this Calamity , and trained up from their Infancy under a prevailing Sense of God and Religion ; and therefore for such as these , as there is no need of that solemn method of Repentance prescribed in the first Section of the fourth Chapter , so neither is there of those first penitential Prayers in this fifth Chapter , which are accomodated to that State. For these persons have long since been actually ingaged in the Christian Life , and , as 't is to be supposed , have made considerable Improvements in it , and therefore as they are only concerned in the Duties of the second and third States of the Christian Life , so they are only to use the Prayers which are fitted to those States , which with some variation of those phrases which suppose the past Course of our Life to have been vicious , they may easily accommodate to their own Condition . But the Design of this Discourse is not only to conduct them onwards in their Way who have already entered upon the Christian Life , but also to reduce those to it , who have been so unhappy as to wander into vicious Courses ; or rather , though it serves both Purposes , 't is wholly designed for the same persons , viz. to seek and bring back those lost Sheep who have straid from the Paths of Christian Piety and Vertue , and then to lead them on through all the intermediate Stages to the happy State of immortal Pleasures at the end of them . And now if what hath been said should , by the Blessing of God , obtain its designed Effect upon any person , I ask no other Requital for all the Pains it hath cost me , but his earnest Prayers to God for me , that after my best Endeavours to guide and direct him to Heaven , I may not fall short of it my self . THE CONTENTS . CHAP. I. COncerning the Ultimate End of the Christian Life , the Necessity of explaining what it is , in order to our understanding the Christian Life , Page 1. that Heaven is the End of it , p. 2.3 . &c. that Heaven and Gods Glory are the same thing , p. 5.6 . what kind of Happiness Heaven implies , with a general Account of the Happiness of Rest and the Happiness of Motion , shewing that Heaven includes both , but consists principally of the latter , p. 7.8 . &c. that the Happiness of a Man consists in the vigorous Motion of his Vnderstanding and Will towards suitable Objects , p. 11.12 . and chiefly in the Knowledge and Choice of God p. 12.13 . &c. and also in the Knowledge and Choice of those that are most like him , p. 21.22 . &c. the Glory of the Place , p. 25.26 . the Eternity of the Enjoyment , p. 26.27 . two Inferences from the whole , p. 27.28 . &c. CHAP. II. Concerning the Means by which the End of the Christian Life is to be obtained ; that the Means must be more and greater than what was necessary to the first End of man , viz. the Enjoyment of an earthly Paradice , p. 33.34 . &c. that the great Distance of man from Heaven in his degenerate State creates a Necessity of many more Means than otherwise would be needful , p. 35.36 . &c. two Kinds of Means necessary to our attainment of Heaven , viz. the Practice of the Vertues of Christianity , and the Vse of the instrumental Duties of Christianity , p. 38.39 . &c. that the instrumental Duties of Christianity conduce no farther to our Happiness than as they are Means of Vertue , proved in four particulars , p. 42.43 . &c. CHAP. III. Concerning the Proximate Means of attaining Heaven , viz. the Practice of the Christian Vertues ; shewing what Vertues this kind of Means consists of , and how much every Vertue contributes to the Happiness of Heaven . A distribution of the Christian Vertues into Humane , Divine , Social , p. 57.58 . SECT . I. Concerning the Humane Vertues , shewing that from the Constitution of humane Nature there are five Vertues necessary to its Happiness , p. 59.60 . &c. first , Prudence , p. 62.63 . &c. secondly , Moderation , p. 70.71 . &c. thirdly , Fortitude , p. 79.80 . &c. fourthly , Temperance , p. 89.90 , &c. fifthly , Humility , p. 97.98 , &c. SECT . II. Concerning the Divine Vertues , which are comprehended in this first sort of Means , shewing what they are , and how effectually they conduce to our future Happiness ; that from the Relation we stand in to God there arises an Obligation to six several Vertues , all which are necessary to our Happiness , p. 108.109 , &c. first , Contemplation of his Nature , p. 109.110 , &c. secondly , Adoration of his Perfections , p. 117.118 , &c. thirdly , Love , p. 123.124 , &c. fourthly , Imitation , p. 136.137 , &c. fifthly , Resignation , p. 147.148 , &c. sixthly , Trust and Dependance , p. 162.163 , &c. SECT . III. Concerning the Social Vertues which are included in this first sort of Means , shewing that from our Inclination to Society and from the Nature and Condition of humane Society there arises a necessity of five Vertues to our everlasting Happiness , p. 175.176 , &c. first Charity , p. 178.179 , &c. secondly , Justice , p. 190.191 , &c. thirdly , Peaceableness , p. 201.202 , &c. fourthly . Modesty , fifthly , Courtesy , p. 209.210 , &c. SECT . IV. Containing some Motives and Considerations to persuade men to the Practice of these Vertues ; first , the Suitableness of them to our present State and Relation , p. 222.223 , &c. secondly , the Dignity , of them . p. 226.227 , &c. thirdly , the Freedom and Liberty of them , p. 229.230 , &c. fourthly , the Pleasure of them , p. 234.235 , &c. fifthly , the Ease and Repose of them , p. 238.239 , &c. sixthly , the absolute Necessity of them , p. 242.243 , &c. CHAP. IV. Concerning the Instrumental Duties of the Christian Life , which is the second sort of Means necessary to our obtaining of Heaven , as they are necessary to our acquiring and Perfecting the Christian Vertues ; in order to the better Distribution of which Man is considered under a threefold Respect to the Christian Life ; first , as entering into it ; secondly , as actually ingaged in it ; thirdly , as Growing on to Perfection by Perseverance in it ; to one of which three States these Instrumental Duties of Christianity belong , p. 247.248 , &c. SECT . I. Containing those Instrumental Duties which are necessary for us in our Entrance in the Christian life ; which are , first Faith , p. 250.251 . secondly , Consideration , p. 254.255 , &c. thirdly , a deep and through Conviction of our need of a Mediator , p. 259.260 , &c. fourthly , a deep Sorrow , Shame and Remorse for our past Iniquities , p. 268.269 , &c. fifthly , earnest Prayer for divine Assistance , p. 271 , 272 , &c. sixthly , a serious and solemn Resolution of Amendment , p. 275.276 , &c. SECT . II. Containing certain Motives to ingage men to the Practice of these Duties ; first , the vast Necessity of our entering into the Christian life one time or other , p. 281.282 . secondly , the Great Security and Advantage of our entring upon it now , p. 284.285 , &c. thirdly , the necessary Dependence of the final Success upon the well-beginning of it , p. 288.289 , &c. fourthly , that when once 't is well begun , the main Difficulty of it is over , p. 291.292 , &c. SECT . III. Containing those Instrumental Duties which are necessary for us when we are actually ingaged in the Christian life , p. 298 , &c. in General it is necessary that we should frequently repeat the Duties of our Entrance , p. 299.300 . but more particularly , first , that we should arm our selves with Patience and Courage , p. 304.305 , &c. secondly , that we should propose to our selves the best Examples , p. 308.309 . thirdly , that we should frequently apply our selves for Advice and Direction to our Spiritual Guides , p. 216.317 , &c. fourthly , that as often as we can we should actually intend and aim at God in the Course of our Lives and Actions , p. 323.324 , &c. fifthly , that we should possess our Minds with an awful Apprehension of Gods Presence with and Inspection over us , p. 333.334 , &c. sixthly , that we should frequenty examine and review our own Actions , p. 343.344 , &c. seventhly , that we should be very watchful and circumspect , p. 348.349 , &c. eighthly , that we should be diligent and industrious in our Particular Callings , p. 353.354 , &c. ninthly , that we should endeavour to keep up a constant Chearfulness of Spirit in Religion , p. 365.366 , &c. tenthly , that we should maintain in our minds a constant Sense and Expectation of Heaven , p. 372.373 , &c. eleventhly , that we should live in the frequent Vse of the publick Ordinances and Institutions of our Religion , p. 377.378 . SECT . IV. Containing certain Motives to animate men against the Difficulties of these Duties ; first , that whatsoever Difficulty there is in them we may thank our selves for it , p. 388.389 . &c. secondly , that in the Course of our Sin there is a great deal of Difficulty as well as in these Duties , p. 391.392 , &c. Thirdly , that how great soever the Difficulty be , it must be undergon or that which is much more intolerable , p. 394.395 . fourthly , that how difficult soever they may be , the Grace of God will render them possible to us , if we be not wanting to our selves , p. 396.397 . fifthly , that though they are difficult , yet they are fairly consistent with all our other necessary Occasions , p. 400.401 . sixthly , that the Difficulty is such as will abate and wear off by degrees , p. 404.405 . seventhly , that there is a world of present Peace and Satisfaction intermingled with the difficulties , p. 407.408 . eighthly , that the difficulty is abundantly compensated by the Reward of them , p. 411.412 . SECT . V , Containing those Instrumental Duties which are necessary for us in order to our improving towards Perfection by Perseverance in the Christian life ; which are first , that while we stand we should not be over-confident of our selves , but keep a Jealous eye upon the Weakness and Inconstancy of our own natures , p. 417.418 . secondly , that if at any time we wilfully fall we should immediatly arise again by Repentance , p. 420.421 . thirdly , that for the future we should indeavor to withdraw our Affections from the Temptations of the world , and especially from those which were the Occasion of our Fall , p. 424.425 . fourthly , that we should curiously search into the smaller Defects and Indecencies of our Nature , in order to our timely correcting and reforming them , p. 429.430 , &c. fifthly , that we should , as far as lawfully we can , live in the Communion of the Church whereof we are members , p. 434.435 , &c. sixthly , that we should not stint our Progress in Religion , ( out of a fond Opinion that we are good enough already ) to any determinate Degrees or Measures of Goodness , p. 458.459 , &c. seventhly , that we should frequently entertain our selves with the Prospect of our Mortality , 462.463 . eighthly , that to put our selves into a good Posture of Dying , we should discharge our Consciences of all the Reliques and Remains of our past Guilts , p. 467.468 , &c. ninthly , that to Compensate , so far as we are able , for those Guilts we should take care to Redeem the Time we have formerly mispent in sinful Courses by being doubly diligent in the Exercise of all the contrary Vertues , p. 471.472 , &c. tenthly , that we should labour after a rational and well-grounded Assurance , p. 476.477 , &c. SECT . VI , Containing certain Motives to persuade men to the Practice of these duties of Perseverance , which are all deduc'd from the Consideration of the urgent Necessity of our final Perseverance ; as first , unless we immediatly recover when we have wilfully relapsed we shall go much faster back than ever we went forward , p. 487.488 , &c. secondly , if after we have made some Progress in Religion we Totally Relapse we shall thereby forfeit the Fruit of all our past Labour , p. 490.491 , &c. thirdly , we shall forfeit the Fruit of it after we have undergone the greatest Difficulty of it , p. 494.495 , &c. fourthly , we shall not only forfeit the Fruit of our past Labour , but render our Recovery more hazardous , p. 497.498 , &c. Fifthly , we shall not only render our Recovery more difficult for the future , but plung our selves for the present into a far more criminal and guilty Condition , p. 501.502 , &c. sixthly , we shall not only render our selves more guilty for the present , but expose our selves if we die in our sin to a deeper and more dreadful Ruine , 508.509 . CHAP. V. Containing some short Directions for the more Profitable reading the ensuing Discourse , p. 513.514 . and also directions for the good Conduct and regular Exercise of our Closet Religion in all the different states of the Christian Life , together with Forms of private Devotion fitted to each State , p. 517. the first are for the State of Entrance into the Christian Life , p. 517.518 , &c. the second for the state of actual Engagement in it , p. 530. the third for the state of Growth and Improvement towards Perfection . OF THE CHRISTIAN LIFE . CHAP. I. Concerning the ultimate End of the Christian Life . IN order to our understanding , what is the Nature , Use , and Excellency of any Means , it is necessary we should have a true and genuine Notion of those peculiar Ends which they drive at . For the nature of them , as they are Means , consists in being serviceable to some End ; but to what they are particularly serviceable , must be collected from the nature of those particular Ends whereunto they are directed . And therefore till we know what those particular Ends are , it is impossible we should know whether they are Means or no , or , which is the same thing , whether they are serviceable to any End or Purpose . IT being therefore the Design of this Work to explain the nature of the Christian Life , it will be necessary ( for the clearing of our way ) to give some account of the blessed End for which it is intended ; which will very much contribute to our right understanding of the great usefulness and subserviency of each part of it thereunto . Therefore , I. I shall endeavour to shew what is the peculiar End of the Christian Life . II. Wherein the true Nature of this End consists . I. As for the End of the Christian Life , we are assured from Scripture , that it is no other but Heaven it self , that state of endless Bliss and Happiness which God hath prepared in the World above , for the reception of all those , who by patient continuance in well-doing seek for glory and honour and immortality . That this is the End of the Christian Life , is evident from hence , because 't is every where proposed by our Saviour and his Apostles , as the Chief Good of a Christian , and the Supreme Motive to all Christian Virtue . For so St. John , that bosome-Favourite of our Saviour , assures us , that This is the promise which Christ hath promised us , even Eternal Life , 1 John ii . 25 . And if we look into the Gospel of St. John , who hath more largely recorded our Saviours Sermons and Discourses than any other Evangelist , we shall find Eternal Life still proposed by him as the supereminent Promise to encourage and persuade men to the profession and practice of Christianity . For so John iv . 36 . 't is proposed by our Saviour as that which is the Harvest of a Christian , to which , like the Husbandman's plowing and sowing , all our care and endeavour is to be directed ; He that reapeth , receiveth wages and gathereth fruit unto eternal life . Consonantly whereunto St. Paul tells us , that he that soweth to the Spirit , shall of the Spirit reap life everlasting , Gal. vi . 8 . And this , as our Saviour tells us , is the great Reward which he gives to all those that hear and follow him , John x. 27 , 28. and this the great argument which he every where insists on , that he that believeth hath Life Everlasting , that whosoever heareth his word hath Life Everlasting , and that his commandment is Life Everlasting . And Rom. vi . 22 . Everlasting Life is expresly said to be the End of having our fruit unto Holiness ; and as such we are bid to direct our actions unto it , to believe in Christ unto Everlasting Life , 1 Tim. i. 16 . to do good , to this end , that we may lay hold upon Eternal Life , 1 Tim. vi . 18 , 19. to look unto Jesus the author and finisher of our faith , who for the joy that was set before him endured the cross , &c. Heb. xii . 2 . And therefore Heaven is described to be the Christian Canaan , to which we are to direct all our steps , whilst we are travailing through this World. Heb. xi . 14 , 15 , 16. And the whole life of a Christian is expressed by seeking it : Mat. vi . 33 . Heb. xiii . 14 . Col. iii. 1 . And the incorruptible Crown is affirmed to be as much the end of the race of the Christian Life , as those corruptible Crowns were of the races in the Olympick Games . 1 Cor. ix . 25 . For it is to Eternal Glory that we are called , 1 Pet. v. 10 . 2 Thes. ii . 14 . and in the discharge of all that Duty whereunto we are called , we are to look to this blessed Hope as our great End and Encouragement , Tit. ii . 13 . THIS I have the more largely insisted upon , because of a great mistake that many persons have lain under in this matter ; which is , that the Glory of God is the only ultimate End of a Christian , and that this is a distinct End from Heaven ; The first of which I confess , is very true , but the last absolutely false . That the glory of God is the last End of a Christian , is evident from those Texts which bid us do all to the glory of God , 1 Cor. x. 31 . and which make the glory of God to be the point in which all the fruits of righteousness do concenter , Phil. i. 11 . which propose this as the End of all Religious Performances , that God in all things may be glorified , 1 Pet. iv . 11 . and affirm , that t is to this purpose that we are chosen to be Christians , that we should be to the Praise of his Glory . Eph. i. 12 . But that the glory of God ▪ is no distinct End from our being made partakers of the Happiness of Heaven , is as evident from hence , that this Glory consists not in any thing that we can add or contribute to Him , whose essential Glory is so immense and secure , that there is nothing we can do , can either Increase or Diminish it ; and there is no other Glory can redound to him from any thing without , but what is the Reflection of his own natural Rays . He understands himself too well , to value him self either the more or the less for the Praises or Dispraises of his Creatures . For he is enough of Stage and Theatre to himself , and hath the same satisfying Prospect of his own Glory in the midst of all the loud Blasphemies of Hell , as among the perpetual Halelujahs of Heaven . And having so , it cannot be supposed that he should injoyn us to Praise and Glorifie him for the sake of any Good or Advantage that can accrue to Himself by it , or out of any other pleasure he takes in hearing himself applauded and commended by us , than he doth in any other Act that is decent and reasonable in it's own Nature ; but 't is therefore , he will have us Praise him , because he knows it is for Our Good , and highly conduces , as it is a most reasonable Action , to the Perfection and Happiness of our reasonable Natures ; because our praising him naturally excites us to imitate him , and to transcribe into our own Natures those Adorable Perfections , which we do so admire and extol in His. So that to pursue our own Perfection and Happiness , is to Glorifie God according to his own design and intention ; who requires us to Glorifie him for no other purpose , but that thereby we may Glorifie our selves . And indeed our Happiness is Gods Glory , even as all other worthy Effects are the Glory of their Causes . T is He that gives being to it , and consequently He that is glorified by it . It being nothing but the resplendency of his own Almighty Goodness , or his own out-stretched Rays shining back upon Himself . And therefore we aim at Gods glory just as He himself doth , when we aim to be as happy as He would have us , that is , when we pursue Heaven and co-operate with his Infinite Goodness , whose great design is to advance us to that blessed condition in which we shall Glorifie him for ever , and be Everlasting Monuments of his overflowing Benignity . So that whether we call our last End Heaven , or the Glory of God , it is all but one and the same thing ; since by obtaining Heaven , we shall Glorifie him according to his own Design and Intention . And this , I think , may suffice to shew , what is the true ultimate End of the Christian Life . But then II. IT will be yet farther necessary for our clearing the way to the Design in hand , to enquire what Kind of Happiness this is ; Which when we understand , we shall be the better able to comprehend what Duties or Means are necessary for the obtaining it . And this Enquiry will be easily resolved , by considering the Nature of Those for whom it was prepared and intended . For all Happiness consists in the free and vigorous Exercise of the Faculties of Nature , about Objects that are suitable to themselves . There is indeed a privative happiness , which is nothing but Indolence or freedom from pain and misery ; and this consists not so much in the Exercise , as in the rest and quiet of the Faculties . And herein the soft and restive Epicureans placed the whole Happiness of a Man : In which I confess , they would not be very much mistaken , if there were no happiness belonging to a Man beyond that Animal and Sensual one , in which the Disciples of this Atheistical Philosopher placed their chief Good. For the greatest part of the Pleasures of Sense indeed are merely Privations of Misery , and short Reprieves from the Griefs and Troubles of a wretched Life . For what else is our Ease and Rest , but only the removal of our Pain and Weariness ? which being removed , the Pleasure is presently over , and then we grow weary again of our Rest and Ease ; till Pain and Weariness return and sweeten them , and gives them a fresh and new relish . For when we are weary of Rest , we are fain to recreate our selves with Action , and when we are weary of Action , to refresh our selves with Rest , and so round again still in the same Circle . Thus the greatest part of the pleasure of Eating and Drinking consists in asswaging the pain of our Hunger and Thirst. For when this is over , you see the pleasure ceases , and till it returns again , every fresh morsel is but a new load to a tired Digestion . So that in short , the greatest part of those sensual Felicities which we do here enjoy , are only short intermissions of the pains and uneasinesses of a wretched Life . But if there were no other Happiness belonging to a Man , but what consists in not being sensible of Misery , it were much more desirable to be a Stone than a Man , and the only way for him to be perfectly Happy , would be , to deprive himself of all Sense and Perception . T IS true , That which is positive in our Happiness can never be perfectly injoyed by us , without a perfect Indolence and Insensibility of Pain ; it being impossible for us to have a perfect sense of any thing , whilst we have the least touch or feeling of its Contrary . But were Happiness nothing else but a non-perception of Misery , it would have no positive Essence or Reality of its own , which is directly contrary to all humane Experience . For we plainly feel , that our Happiness hath in it , not only a Rest from Evil , but a grateful Motion to Good , and that as our Pain and Misery consists in an acute and sensible perception of such things as are most ungrateful to our Natures ; so Pleasure or Satisfaction consists in a vigorous perception of the contrary . So that besides the not being miserable ( which is not so properly an Essential Part of Happiness , as a necessary Disposition to it , without which the Faculties of our Natures will be indisposed to relish and perceive it ) there is a positive Happiness which ( as I said before ) consists in a constant free and vigorous Exercise of the Faculties about such Objects as are most convenient and suitable to their Natures . For Happiness in the general includes Perfection and Pleasure , both which are necessarily included in such an Exercise of the Faculties . For then the Faculties are Perfect , when they are freely , constantly and vigorously imployed about such objects , as are most congruous to their several natures ; when they are recovered from all indispositions , whether natural , or moral , to those proper motions and exercises for which they were framed ; and do freely , constantly , and without any clog or interruption direct all their courses towards such Objects as are their natural Centers . And then the Faculties are most pleas'd and delighted too , when they are most vigorously exercised about that which is most suitable to them ; when they are not only determined to such Objects as are most agreable to their Natures , but do also act upon and exert themselves towards them with the greatest Sprightliness and Vigour . THESE things I thought meet to premise concerning Happiness in the General , as being very needful to the clearer resolution of the present Enquiry , viz. Wherein consists the Heaven or Happiness of a Man. In short therefore , the proper Heaven and Happiness of a Man , considered as a rational Being , consists in the constant , free , and sprightful Exercise of his Faculties about such Objects as are most convenient to his rational Nature , which consisting wholly of Vnderstanding , and Will , that is , of a Faculty of Knowing and a Faculty of Chusing , the most suitable Objects of it are such as are most worthy to be known , and most worthy to be chosen . When therefore the Vnderstanding is always vigorously exercised in seeing and contemplating the most glorious and excellent Truths , and the Will is always vigorously employed in chusing and embracing the most desirable Goods , then is the whole Rational Nature Happy . Now if you cast abroad your thoughts over the whole extent of Being ; you will presently find that there is nothing in it so worthy to be known and chosen as God ; whose Power being the source and fountain of all Truth , that is , of all that either is or is possible , and whose Nature being the subject of all rational Perfection , wherein it originally resides , and from whence'tis derived to all the Rational Creation ; you must upon these accounts necessarily allow Him , to be infinitely the most worthy Object in all the World of Beings , for our Vnderstanding to contemplate , and our Will to chuse . And if so , then the very Life and Quintessence of the Heaven of a Man considered as a Reasonable Being , must needs consist in a close and intimate Knowledge of God , and a Free and Uncontroverted Choice of Him. BUT that we may more fully comprehend the Nature of this Happiness , it will be needful that we should more distinctly explain , what these two Essential Acts of it do import , and what Happiness is included in them . And I. THE Happiness of a Man consists in a free and intimate Knowledge of God , For our Vnderstanding hath naturally as strong an Appetite to Truth , as our Stomach hath to Food , and as grateful a relish of it , when it hath once discovered it , as an Hungry-man hath of a pleasant morsel . And though in this life its Appetite is many times pall'd and deadned , partly through the difficulty of knowing , occasioned either by the natural indispositions of its Organs , or the inveterate prejudices of a bad Education ; and partly by being continually employed in secular cares and pursuits , which do perpetually divert , and so by degrees wean it from its natural inclination to Truth : Yet when we go from this World , and leave these causes behind us , which give such a check to its Appetite , doubtless its hunger after Knowledge will immediately revive , and there will be no possibility of ever satisfying it without it . SUPPOSE we then the future World to be inhabited with a company of Intellectual Beings , that do all most vehemently gasp after the knowledge of Truth ; What can there be imagined more grateful to them , than to be admitted to the very Fountain of all Truth and Reality , there to quench their Thirst , and satisfie their infinite Desires , with the free and easie , but still fresh discoveries of his infinite Glories and Perfections ? Where will they be able to fix their greedy Eyes with comparably that Pleasure and Delight , as upon the Mysterious Trin-un-Divinity , which is the eternal Author of all Being , the Root of all Good , and the Rule and Source of all Perfection ? But then supposing , what is the case of these Blessed Contemplators , that their Minds are so raised , and their Apprehensions are rendred so unspeakably quick and sagacious , as that they can All know whatsoever they have a mind to , without the difficulty of Study , and presently discern the Dependence and Connexion of Things without any puzling Discourse , or laborious Deduction : with what incomparable satisfaction must they needs peruse that infinite Volume of the Divine Being and Perfections . NOW that in that Blessed State they have unspeakably clearer and more perspicuous apprehensions of Things , than ever they had here , that noble passage of St. Paul assures us , 1 Cor. xiii . 12 . For now we see through a glass darkly , but then face to face ; now I know in part , but then I shall know , even also as I am known ; that is , now our Knowledge of Divine things is very obscure and imperfect , they being shewn us as it were through a glass , on purpose to give us but a glympse of them ; but when we come to Heaven , we shall look close upon them , and have a far clearer , and more distinct Apprehension of them . Then we shall know God as truly as He knows us , and have as real and certain Apprehensions of his All-glorious Being , as He hath of Ours . So that in Heaven , you see , the Eyes of those Blessed Minds , that inhabit it , are so invigorated , that they can gaze upon the Sun without dazling ; contemplate the pure and immaculate Glories of the Deity , without being confounded with their brightness ; and their Understandings being thus exalted , they must needs apprehend more at one single view , than we can do in volumes of Discourse , and tedious long trains of Deduction . AND then enjoying as they do , a most perfect repose both from within and without them , they are never disturbed in their eager contemplations ; which having such an immense Horizon of Truth and Glory round about them , are still discovering farther and farther , and so continually entertain'd with fresh Wonders and Delights . What an infinite deal of Pleasure then must that All-glorious Object afford to such raised and elevated Minds as these , which like transparent Windows let in without any Labour or Difficulty all that Divine and Heavenly light which freely offers it self unto , and shines for ever round about them ; and which by every new Discovery of God , and of these bottomless secrets and mysteries of his Nature , are still enlarged to discover more , and still have new Discoveries offering themselves , as fast as they are enlarged to receive them . This of it self is so great a part of Heaven , that St. John himself seems to be at a loss how to imagine any Heaven beyond it . 1 Joh. iii. 2 . Beloved , now we are the Sons of God , and it doth not yet appear what we shall be ; but we know that when He shall appear , we shall be like him , that is in Glory and Happiness , for we shall see him as he is . But then II. THE Heaven or Happiness of a Man consists also in a free and undistracted choice of God ; that is in chusing him for the Rule and Pattern of our Natures , and for the object of our Love , Adoration and Dependence ; all which , ( as I shall shew hereafter ) are Beatifical Acts , and do abundantly contribute to the Happiness of Reasonable Creatures . For Happiness , ( as hath been premised ) consists not in Rest , but in Motion , and there is no Motion can contribute to the Happiness of any Being but what is suitable to its own Nature . Now what motion can be more suitable to the nature of a Reasonable Creature , than to Love and Adore the Author of its Being and Well-Being ; to bow to the will of the Almighty Sovereign , and to imitate the Perfections of the Supreme Standard and Pattern of all Reasonable Beings ; to rely and depend on his infinite Power , that is always conducted by his infinite Wisdom and Goodness ? All which are founded upon so many strong , evident and undeniable reasons , that the very naming of them is sufficient to justifie them to our Faculties , and demonstrate them to be infinitely agreeable to the most fundamental Principles of our Reasonable Nature . And being so , it is impossible but that of themselves they should be exceeding joyous and blissful ; for as the sensitive nature is most gratified with those acts that have most of Sense in them , so is the Rational with those that have most of Reason in them . And certainly those have most Reason in them which are terminated upon Objects which most deserve them ; and what Object can so well deserve to be acted upon by Reasonable Beings as God ? or what Acts can they so reasonably exert upon him , as those of Love and Adoration , Homage , and Imitation , Trust and Dependence ? But as no Acts of Sense can be very grateful to our Sensitive Nature so long as we exert them either with repugnance , or indifferency , so neither can any Acts of Reason be to our Rational ; the Pleasure of all Acts , whether Sensitive or Rational , consisting ( as I shew'd before ) in the Sprightfulness and Vigour of them . And this is the cause why men now find so little Felicity in these most Rational Acts of Godliness ; because by their own bad customs they have rendered themselves averse , or at least very cold and indifferent to them , which necessarily renders us dead and listless in the exercise of them , and consequently causes them to go off with little gust , if not with an ungrateful relish . But even in this imperfect state we find by experience , that the more our corrupted nature discharges and disburdens it self of those vicious indispositions , which do so cramp and arrest it in these its Heavenly operations , the more it is pleased still and delighted in them ; Yea , and that when it is so far inured to a Godly Life as to be able to practise the several vertues of it , but with the same degree of activity and vigour as 't was wont to do its most beloved Lusts , it is unspeakably more pleased and satisfied , and finds more Sweetness by a thousand degrees , in its Love and Adoration , Obedience and Imitation of God , than ever it did in the highest relishes of Epicurism and Sensuality ; that the more perfectly we Love and Adore , &c. the more of Heaven we tast in these Blessed Acts , and that , when by a long and constant practice of them we have once rendered them natural to us , we enjoy such an Heaven upon Earth in the easie , free and vigorous exercise of them , as we would not exchange for all the Pleasures and Felicities which the World can afford us . And yet , God knows , the most perfect state of Godliness which we attain to here , hath so many degrees of imperfection in it , and in this we are so disturbed and interrupted by bodily Indispositions , and the troubles and necessities of this present Life , that from the Joy and Pleasure which results from it here , we can hardly guess at those ravishing Felicities which will spring out of it hereafter . When we shall be perfectly released from all the encumbrances of flesh and blood , and sin , when we shall be translated into a free and quiet state , wherein we shall have nothing else to do , but only to know and love , obey and imitate , and have no imperfection either natural or vicious , to clog or disturb us in this our Beatifical employment . Wherein we shall act with all our vigour and might , and thrust forth the whole strength of our Souls in every Love and every Obedience ; so that every motion of our Souls towards God , shall have the Vehemence of a Rapture in it , without the Violence . When , I say , we shall be eternally fixed in a State of such perfect Freedom and Activity , our Happiness must needs be as large as our Desires , and as great as our utmost Capacity or Power of Acting upon God. For now we shall most lively imitate the most Perfect , and adore the most Adorable , as much as ever we are able ; that is , we shall perform with all our might and vigour the Acts that are most agreable to our Reasonable Nature : and in the utmost vigour of such Acts ( as I have already shewed ) consists our utmost Happiness . SUPPOSE we then a Society of Rational Beings placed in such a State , wherein they have an Object of infinite Perfections always before them , and no Evil from without or within to check or divert them from exerting all their Powers upon him in the most reasonable Actions : Suppose them now to be moving with unspeakable vigour and agility , like so many ever - , living Orbs about this their everlasting Center ; to be as full of Love and Duty to him as ever their Hearts can hold ; to be copying his Perfections , and adoring his Excellencies with an uncontrouled Freedom and Alacrity , and breathing forth themselves to him in chearful Praises and Rapturous Halelujahs ; in a word , to be exercising themselves about him to their utmost Strength and Power , in all those blessed Offices which his Nature and their Relation to him call for : Suppose , I say , all this , and you have before ye that which is the very top and flower of the Heaven of a reasonable Creature ; who in this blessed state is fixed , as it were in his own proper Element , where without any let or disturbance , he freely moves and acts according to his most natural Tendence and Inclination . AND now by this time I think it is clear enough , that the main and principal Part of the Heaven of a Man , considered as a reasonable Creature , consists in Knowing and Chusing of God. But besides this , there are other blessed Ingredients of Heaven ; the principal whereof is , the Knowing and Chusing those that are most like unto God ; namely , the blessed Jesus in his Human Nature , and the Holy Angels and Saints , who are all in their several Measures and Degrees the express and lively Images of God. And therefore if to Know and Chuse God be the supreme Felicity of Heaven , then doubtless the next to that is , to Know and be Acquainted with these blessed Images of him , and freely to chuse their Company and Conversation , and be entirely united to them in Affection ; without which it would be no Felicity to dwell in the same place with them . For to co-habit with Jesus and with Saints and Angels , and not be acquainted with , and united to them in Heart and Affection , would be rather a Burden than a Pleasure . The Happiness therefore of being in their Society , consists in Knowing and Chusing them . And this is every where implied , where our being with them is mentioned as a part of our Heaven . Thus 1 Thes. iv . 17 . to be ever with the Lord , is the same thing with being ever in Heaven ; but then 't is to be ever with him upon Choice ; for so those words imply , Phil. i. 23 . I desire to depart and to be with Christ which is far better . And accordingly this is mentioned by the Apostle as a dear Priviledge of our being Members of the Christian Church , whereby we are entituled to the Society of Holy Myriads of Angels , of the general assembly of the Church of the first-born , of God the Judge of all , of the Spirits of Just men made perfect , and of Jesus the Mediator of the New Covenant , Heb. xii . 22 , 23 , 24. And indeed this must needs be an inestimable Happiness , not only to co-habit , but be acquainted with , and in Heart and Will united to this Blessed and Glorious Company . For what Soul that has any Spark of Cordial Love to Jesus , the best Friend of Souls that ever was ; any grateful remembrance of what he did and suffered for our sakes ; would not esteem it a mighty Felicity to be admitted into his Presence , and to be an Eye-witness of the happy Change of his past woful Circumstances ? To see him that was so cruelly treated , so barbarously vilified , tortured , and butchered for our sakes , raised to the highest pitch of Splendour and Dignity , to be Head and Prince of all the Hierarchy of Heaven , to be worshipped and celebrated throughout all the noble Choir of Archangels and Angels and Spirits of just men made Perfect ? Verily methinks had I only the Priviledge to look in and see my dear and blessed Lord surrounded with all this Circle of Glories , it would be a most Heavenly Consolation to me , though I were sure never to partake of it . The very Communion I should have in the Joyes of my Master , would be a kind of Heaven at Second-hand to me , and my Soul would be wondrous Happy by Sympathizing with him in his Felicity and Advancement . But Oh! when that Blessed Person shall not only permit me to see his Glory , but introduce me into it , and make me Partaker of it ; when I shall not only behold his Beloved Face , but be admitted into his Dear Conversation , and dwell in his Arms and Embraces for ever ; when I shall hear him record the wondrous Adventures of his Love , through how many woful Stages he passed to rescue me from Misery , and make me Happy , and in the mean time shall have a most ravishing Feeling of that Happiness ; how will my Heart spring with Joy , and burn with Love , and my Mouth o'reflow with Praises and Thanksgivings to him ! AND as our Acquaintance with , and Choice of the Blessed Jesus must needs contribute vastly to our Happiness ; so must also ( though not in so high a Degree ) our being intimately acquainted and united with Saints and Angels . Who being not only endowed with large and comprehensive Vnderstandings , but also with perfect Good-nature and most generous Charity , must needs make excellent Company . For as their Goodness cannot but render their Conversation infinitely free and benign , so their great Knowledge must necessarily render it equally profitable and delightful . And then being so Knowing as they are , they must needs be supposed to understand all the wise Arts of Endearment ; and being so Good , they must be also supposed to be continually practising them . And if so , what a Heavenly Conversation must theirs be , the Scope whereof is the most glorious Knowledge , and the Law whereof is the most perfect Friendship ? Who would not be willing to leave a foolish , froward , and ill-natured World , for the blessed Society of these wise Friends and perfect Lovers ? And what a Felicity must it be to spend an Eternity in such a noble Conversation ! Where we shall hear the deep Philosophy of Heaven communicated with mutual Freedom in the Wise and Amicable Discourses of Angels and of Glorified Spirits ; who without any Reserve , or affectation of Mystery , without Passion or Interest or peevish Contention for Victory , do freely Philosophize , and mutually impart the treasures of each others Knowledge . For since all Saints there are great Philosophers , and all Philosophers perfect Saints , we must needs suppose Knowledge and Goodness , Wisdom and Charity to be equally intermingled throughout all their Conversation ; and being so , what can be imagined more delightful ! When therefore we shall leave this impertinent and unsociable World ; and all our good old Friends that are gone to Heaven before us , shall meet us as soon as we are landed upon the shore of Eternity , and with infinite congratulations for our safe Arrival shall conduct us into the Company of the Patriarchs and Prophets , Apostles and Martyrs , and introduce us into an intimate Acquaintance with them , and with all those brave and generous Souls , who by their glorious Examples have recommended themselves to the World ; when we shall be familiar Friends with Angels and Arch-Angels , and all the Courtiers of Heaven shall call us Brethren , and bid us Welcome to their Masters Joy , and we shall be received into their glorious Society with all the tender indearments and Caresses of those Heavenly Lovers ; what a mighty Addition to our Happiness will this be ! THERE are indeed some other additions to the Happiness of Heaven ; such as the Glory and Magnificence of the Place , which is the Highest Heaven , or the upper and purer Tracts of the Aether , which our Saviour calls Paradise , Luke xxiii . 43 . and St. Paul the Third Heaven , 2 Cor. xii . 2 . both which in the phrase of that Age bespeak it to be a place of unspeakable Glory ; for so the Jews do commonly call this blessed Seat the Third or Angel-bearing Region of Heaven , by which they denote it to be the Palace of the King of the whole World , where his most glorious Courtiers do reside ; and they also call it Paradise , in allusion to the Earthly Paradise of Eden ; because as that was the Garden of this lower World , so this is of the whole Creation . And though we have no exact description of this place in Scripture , and that perhaps because no humane language can describe it ; yet since God hath chosen it for the Everlasting Theatre of Bliss and Happiness , we may thence reasonably conclude that he hath most exquisitely furnished it with all accommodations that are requisite to a most happy and blissful Life . BESIDES which also there is the everlasting Duration of it , which is another great Accession to its Happiness . That such is the Nature of its Enjoyments , as that they do not , like all other Pleasures , spend and wast in the Fruition ; that though it will be always feeding our Faculties with new Delights , yet it will never be exhausted , but be always equally , because infinitely , distant from a Period . So that its Happiness consisting of an infinite Variety of Pleasure extended to an infinite Duration , it will be impossible for those that enjoy it to be either cloyd with the repetition of it , or tormented with the fear of losing it . BUT these Two last I only mention , because they do not so properly belong to our present Argument ; which is only to explain the Nature of Heaven so far as is necessary to the right understanding of the Nature of those Means by which it is to be attained . NOW from what hath been said concerning this great End of the Christian Life , these Two things are to be inferr'd concerning the Nature of it . I. THAT the main of Heaven consists not so much in any outward Possession , as in an inward State and Temper . For though Heaven be doubtless a most glorious Place , and all its blessed Inhabitants do possess and hold it by an everlasting Tenure ; yet 't is a great mistake to imagine that the main happiness of Heaven consists in living for ever in a glorious Place , which separated from all the rest of Heaven would be but a poor and hungry kind of Happiness . For Life is no otherwise a Happiness , than as it is the Principle of all our pleasant and grateful Perceptions ; and if we could live for ever without perceiving , it would be the same thing to us , as if we were nothing but a Company of everlasting Stones and Trees ; and what great matter would it signifie to live for ever in a glorious Place , unless we could be for ever affected by it with a delightful sense and perception ; which is impossible , because all delightful sense ( as hath already been proved ) arises out of the vigorous exercise of our Faculties about such Objects as are suitable to them ; but what can there be in the most glorious Place so suitable to a Rational Mind and Will , as to keep them for ever vigorously employed and exercised about it ? It may indeed for a while employ the Mind in an eager Contemplation of its new and surprizing Beauties ; but how soon would the Mind dis-relish it , were it to be its only Entertainment for Eternity ? And as for the Will , what would a fine Place signifie to it , if it were not replenished with such Objects as are suitable to its own Options ? And indeed there is nothing that can everlastingly gratifie a Rational Mind and Will , but what has in it such an Infinity of Truth as is everlastingly Knowable , and such an Infinity of Goodness as is everlastingly Desireable ; or , which is the same thing , nothing but what hath Truth enough in it for the one to be vigorously contemplating for ever , and nothing but what hath Goodness enough in it for the other to be as vigorously loving , adoring , and imitating for ever . And such an Infinitude of Truth and Goodness is no where to be found but in God. But God , as well as the Place , and Duration of Heaven , being an Object that is external to us , neither is , nor can be a Happiness to us unless we act upon him , and freely exercise our Faculties about him ; unless we Know him , and Love him , &c. So that that which Felicitates all , is our own Internal Act ; 't is by this that we enjoy Heaven , and perceive all the Pleasures of it . 'T is not by being in Heaven that men are constituted Happy , but by vigorously exerting their Faculties upon the Heavenly Objects . For without this , to be in Heaven or out of it would be altogether indifferent to us . The Happiness of Heaven therefore consists in a State of Heavenly Action ; in being so attempered and connaturaliz'd to the Objects of Heaven , as to be always acting upon , and chearfully employing our Faculties about them . For as there is no Pleasure in Acting coldly upon suitable Objects , so there is Pain and Trouble in acting vigorously upon unsuitable ones . And therefore to make Heaven it self a Happiness to us , t is necessary not only that we should act vigorously upon the Objects of it , but that we should so act from a suitableness of Temper to them . That we should contemplate God , submit to his Will , adore and imitate his Perfections from a God-like Temper and Disposition . For otherwise these Acts will be Penances instead of Pleasures to us ; and the more intensely we exert them , the more painful they will be . And if we were in Heaven , all that Heavenly Exercise in which the Happiness of it consists , would be but a Torment and Vexation to us , unless we had a Heavenly Temper . For as the Parts of Matter can never rest , but do move about in a perpetual Whirl-pool , till they are hit into a place or Interstice that is of the same Form and Figure with them ; so there is nothing can rest in Heaven but what is Heavenly . All that is otherwise rebounds and flyes off of its own accord , and can never acquiesce there , till 't is of the same Form , and Temper , and Disposition with it . From hence therefore it 's evident , that the Happiness of a Man in Heaven consists not so much in the outward Glory of the Place , as in the inward State of his own Mind , which from a suitableness of Temper to the Heavenly Objects doth always freely employ and exercise its Faculties about them . II. THAT the Heavenly State is nothing else but the Perfection of all Heavenly Vertue . For it hath been already proved , That Heaven consists in a clear and intimate Knowledge , and a free and uncontested Choice of God , and of those Blessed Beings that resemble him ; and these Two comprehend all Heavenly Virtue . So that the difference between the state of Grace and Glory is not in Kind , but in Degree . For Grace is the Seed of Glory , and Glory is the Maturity of Grace . 'T is Knowledge exalted above all Error and Prejudice , above all Difficulty or Obscurity of Apprehension ; 't is Love strained from all repugnancies of Flesh and Spirit , and refined into a pure Celestial flame ; t is Obedience to and Imitation of God , perfectly separated from all sinful Defects , and freed from the Clog of counter-striving Principles ; 't is Adoration of and Dependency upon him , without the least degree of Indisposition or Despondency ; in a word , 't is a free and uncontrolled Motion of all the Heavenly Virtues together , in which they are every one most vigorously exerted , without the least Check or Impediment . This therefore being the State of Heaven , as is evident from what hath been discoursed , it hence follows , that the main difference between Virtue and Heaven is only Gradual ; that Virtue is the Beginning of Heaven , and Heaven is the Perfection of Virtue . And if so , then as the lowest Degree of true Virtue is a step Heaven-wards , so every farther Degree is a nearer Approach towards the Heavenly state . So that as we grow in Grace , and proceed from one Degree of Virtue to another , we draw nearer and nearer to that blessed Condition in which we shall be all pure Virtue without any sinful Alloy or Intermixture . And this is the true State and Condition of HEAVEN . CHAP. II. Concerning the Means by which this Great End of the Christian Life is to be attained . IT is to be considered that the great Design of Christianity being to advance our Natures to such a sublime Degree of Purity and Perfection as is requisite to capacitate us for the Enjoyment of a Heavenly Bliss ; it was necessitated in order hereunto , to strain our Duty to a greater Height than any preceding Law had done before it . For the End of all Gods Laws is the Happiness of his Subjects ; and therefore that they may be effectual Means to promote this End , it 's necessary that the Duties they enjoyn should be such as the Nature of our Happiness requires . Now in the first state of our Nature , which was that of Innocence , we seem to have been design'd only for a Terrestrial Paradise , that is , to enjoy a Sensual , Animal Happiness in a state of Earthly Immortality . And to serve and promote this end , God gave us the Law of Nature , which seems to have been nothing else but only Right Reason dictating to us what is necessary to be done in order to an Earthly Happiness . And accordingly the Duties of this Law were of a much lower strain than the Duties of Christianity ; they being intended for the Means and Instruments of a much lower Happiness . For in this our Earthly and Animal State , Right Reason could require nothing of us but what was subservient to our Earthly and Animal Felicity ; and nothing could be good for us but what tended thereunto , nothing evil but what did obstruct and oppose it . But now that our Happiness is placed in another World , and in such vastly different Enjoyments from those of a Terrestrial Paradise , we must proceed upon other Principles . For now every Action is Good or Bad , Wise or Foolish , as it serves or hinders our Happiness in the World to come . And therefore it is highly reasonable that now we should live at a different rate , than what we were obliged to in that Animal state wherein we were first Created ; that we should submit our earthly to our heavenly Interest , and renounce the Joyes and Pleasures of this Life , whensoever they stand in competition with the spiritual Felicities of the Life to come ▪ Now we are no longer to look upon this World as our Native Countrey , but as a Foreign Land ; and so we are to reckon our selves Strangers and Pilgrims upon Earth ; and accordingly to use the conveniencies of this Life as strangers do their Inns , not to abide or take up our habitation in them , but only to bait and away , and refresh our selves that so we may be the better enabled to perform our Journey to the Eternal World. For the scene of our Happiness being shifted from an Earthly Immortality , to an Heavenly ; and consequently the Happiness it self being now much more sublime and pure and spiritual than it would have been , had it continued Earthly ; it 's necessary that our Nature should be exalted with it , and that we should be raised as high above the condion of mere Earthly Creatures , as that is above the rank and quality of an Earthly Happiness ; otherwise it will be impossible for us to relish and enjoy it . NOW every Agent hath need of more or fewer Means proportionably as he is farther off , or nearer to the End he drives at . As for instance , the Husbandman that hath a fat and fruitful Soil to sow his Seed in , is nearer to the attaining of a good Harvest , than he that hath a barren or stony Ground to work upon ; and therefore hath much less to do . For whereas the latter , before he can plough and sow , must manure his Ground and gather out the stones of it ; the former needs only plough up the fertile Earth , and cast his Seed into it . Or to come closer to the case in hand ; a man that is meerly ignorant is in a much nearer capacity of true Knowledge , than he whose mind is altogether prejudiced with erroneous Principles ; and therefore needs much fewer Helps and Means to attain it . For his mind being perfectly disengaged , is like a fair Paper , on which as there is nothing writ , so there is nothing to be blotted out ; So that all that he hath to do , is to inquire after and receive the Truth when it is fairly proposed to him . But as for the Prejudiced man , he hath a great deal to unlearn before he can be capable of Learning ; a great many false Principles to be expunged , before ever the true Notions of Things can be imprinted on his Understanding . IF therfore we would take a true account of all those Means that are necessary to our attaining of Heaven , we must consider what a vast distance we are from it in this corrupt and degenerate state of our Nature . If we were in a state of Indifference between Virtue and Vice we should be much nearer Heaven than we are ; For then , as we should be without those Heavenly virtues in the free Exercise whereof the state of Heaven consists ; so we should be without all that Repugnance and Aversation to them which renders them so difficultly attainable ; and our Nature being already in an Aequilibrium would by the least over-weight of Motive be presently inclined to Virtue and Goodness . But , alas ! in this corrupt state whereinto we are sunk , our Nature runs Evil-wards with a very strong and prevailing Biass ; and is not only void of virtue , but averse to it . And this sets us at a far greater distance from the blessed End of our Religion than otherwise we should be . For every Degree of vicious Inclination that is in us , is a Remove from Heaven , a Descent from that Perfection of virtue wherein the Heavenly Blessedness consists . And if so , how remote from Heaven are the Generality of men in the Beginning of their Progress thither ; when to their natural Corruption they have superadded by their sinful Courses so many inordinate Inclinations and inveterate sinful Habits ; when by a long series of wicked Actions , they have raised and blown up their Concupiscence into such raging flames of Lust as generally they do ! And being thus far gone back from our End , there are sundry Means , which otherwise would have been perfectly needless and superfluous , that are now become absolutely necessary thereunto . For had we begun our Progress towards Heaven from a state of Indifferency between virtue and vice , we had had no more to do but to practise those several virtues of Religion of which the Heavenly Life and state consists ; to love , and to contemplate , to adore , and to obey God , and behave our selves justly and charitably towards one another ; all which would have been so easie , that we should have had no occasion of any Instrumental Duties to facilitate them to us . Whereas now starting Heaven-wards , as we generally do , from a most corrupt and degenerate State , there are sundry other Means which we must use as Instruments that are necessary to our acquiring and persevering in the virtues of the Heavenly Life ; to our conquering the Difficulties of , and killing the vicious Aversations of our Natures against them : All which would have been needless , at least in a great measure , had not our Nature been so depraved and corrupt as it is . SO that as the case now stands with us , there are Two sorts of Means that are necessary to our obtaining of Heaven ; The first is the Practice of those Heavenly virtues , in the Perfection whereof consists the state of Heaven ; the Second is the Practice of certain Instrumental Duties , which are necessary to our acquiring those Heavenly virtues , and overcoming the Difficulties of them . The first sort of these are the proximate Means , those which directly and immediatly respect the Great and Ultimate End ; The second the more remote Means , which immediatly respect those Means that immediatly respect the End. The first is like the Art of the Builder which immediatly respects the House ; The second like the Art of the Smith which immediately respects the Means and Instruments of Building . I. ONE sort of Means necessary to the obtaining of Heaven , and that which more directly and immediately respects it , is the Practice of those Virtues in the Perfection whereof the Heavenly Life consists . For we find by experience that all Heavenly Virtues are to be acquired and perfected only by Practice ; That as all bad Dispositions are acquired and improved into Habits by bad Practices and Customs , so are all the contrary virtuous ones by the contrary Practices . For Religion proceeds in the methods of Nature , and carries us on from the Acts to the Dispositions , and from the Dispositions to the Habits of Virtue . And by the same method the Divine Grace which accompanies Religion , does ordinarily work its Effects upon the spirits of men , not by an instantaneous Infusion of virtuous Habits into the Will , but by persuading them to the Practice of those Virtues that are contrary to their vicious Habits , and to persist in the practice of them till they have mortified those Habits , and throughly habituated and inured them selves to these . So that the Grace of God is like a Graff , which though it is put into a Stock which is quite of another kind , doth yet make use of the Faculties and Juices of the Stock , and so by cooperating with them , converts it by degrees into its own Nature . And this is exactly agreeable to the common experience of men , who in the beginning of their Reformation are so far from acting vertuously from Habit and Inclination , that it goes against the very Grain of their Nature , and they would much rather return to their vicious courses , if they were not chased and pursued by the Terrours of an awakened Conscience ; and when afterwards they come to act upon a more ingenuous Principle , yet still they find in themselves a great Averseness and Reluctancy to it , and 't is a great while usually ere they arrive to a Habit or Facility of acting virtuously . But then by perseverance in the practice of Virtue they are more and more inclined and disposed to it , and so by degrees it becomes easie and natural to them . If therefore we would ever arrive to that Perfection of Virtue which the Heavenly State implies , it must be by the Practice of Virtue , by a continual training and exercising our selves in all the parts of the Heavenly Life , which by degrees will wear off the Difficulty of it , and adapt and familiarize our Nature to it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those things which they that learn ought to do , they learn by doing them . Thus we learn Devotion by Prayer , Submission to God by Denying our selves , Charity by giving Alms , and Meekness by Forgiving Injuries . And we may as reasonably expect to commence learned without study , as virtuous without the Practice of Virtue . Since therefore the Formal Happiness of our reasonable Natures consists in the Perfection of all the Heavenly virtues , and 't is by these alone that we can rellish and enjoy the blissful Objects of Heaven ; it hence follows , that the Practice of those virtues is the most direct and immediate Means to obtain the Blessed End of our Religion . But then , II. ANOTHER sort of Means necessary to our obtaining of Heaven consists of certain Instrumental Duties by which we are to acquire , improve , and perfect these Heavenly Virtues . What these Means are will be hereafter largely shown : All that I shall say of them at present is , That they are such as are no farther good and useful , than as they are the Means of Heavenly Virtue , and do tend towards the acquiring , improving , and perfecting it . For the whole Duty of Man may be distributed into these Two Generals , viz. The Religion of the End , and Religion of the Means . The Religion of the End contains all that Heavenly Virtue wherein the Perfection and Happiness of Humane Nature consists ; and this the Apostle distributes into three particulars , viz. Sobriety , Righteousness , and Godliness . The Religion of the Means comprehends all that Duty which does either naturally , or by Institution , respect and drive at this Religion of the End ; and that all other Duty , that is not it self a Natural Branch and Part of it , doth respect and drive at it , the Apostle assures us , when he tells us that the Gospel , or Grace of God , was revealed from Heaven for this very purpose , to teach us to deny all ungodliness and worldly lusts , and to live soberly , and righteously and godly in this present world . And if we do not use the Religion of the Means to this purpose , it is altogether useless and insignificant . For the purpose of all Religious Duties is either , 1. To reconcile men to God , and God to them ; or , 2. To perfect the Humane Nature ; or , 3. To intitle men to Heaven ; or , 4. To qualifie and dispose them for the Heavenly Life . To neither of which the Religion of the Means is any farther useful than as it produces and promotes in us those Heavenly Virtues which are implied in the Religion of the End. For , I. IT is no further useful towards the reconciling Us to God , and God to Us. For there can be no hearty Reconciliation between adverse Parties without there be a mutual Likeness , and Agreement of Natures . Now the Carnal Mind , ( which includes all that is repugnant to the Heavenly Virtues ) the Apostle tells us , is Enmity against God , Rom. vii . 17 . that is , hath a natural Antipathy to the Purity and Goodness of the Divine Nature . And this Antipathy the same Apostle tells us , is founded in our wicked works , Coloss. i. 21 . So that though we should practise never so diligently all that is contained in the Religion of the Means , though we should pray , and hear and receive Sacraments , &c. with never so much Zeal and Constancy , yet all this will be insignificant , as to the reconciling our Natures to God , unless it destroy in us that Carnal Mind and those wicked Works which render us so averse to his Goodness . And though God bears a hearty good Will to all that are capable of Good , and embraces his whole Creation with the out-stretched Arms of his Benevolence , yet he cannot be supposed to be pleased with , or delighted in any but such as resemble Him in those amiable Graces of Purity and Goodness for which he loves Himself . For he loves not Himself meerly because he is Himself , ( which would be a blind Instinct , rather than a Reasonable Love ) but because He is Good ; and he loves Himself above all other things , because he knows Himself to be the Highest and most Perfect Good : and consequently He loves all other things proportionably as they approach and resemble Him in Goodness . And indeed if He loved Vs for any other Reason besides that for which he loves Himself , he would not have infinite Reason to love Himself ; because he would not have that Reason to love Himself for which he loves and takes delight in Vs. Since therefore there is nothing but our Resemblance of God can reconcile Him to Us , and since our Resemblance of Him consists in Virtue and true Goodness , it hence follows that all the Religion of the Means is insignificant to our Reconciliation with God , if it doth not render us truly virtuous . So that till this is effected there is so vast a Gulph between God and Us , that neither We can go to Him nor He come to Vs ; and unless he alter his Nature by becoming impure as we are impure , or we alter ours by becoming pure as He is pure , there will be so immense a Distance between Him and Us as that it is impossible we should ever meet and agree . So that what the Prophet saith of Sacrifice may be truly affirmed of all Religion of the Means , Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oyl ? will He be reconciled upon our bare believing , praying or receiving Sacraments , &c. No , no ; He hath shewed thee , O man , what is good ; And what doth the Lord require of thee , but to do justly , and to love mercy , and to walk humbly with thy God ? Mich. vi . 7 , 8. II. THIS Religion of the Means is of no farther Use as to the perfecting our Natures , than as it is instrumental to produce and promote in us those Heavenly Virtues which are implied in the Religion of the End. For doubtless to be a Perfect Man is to live up to the Highest Principle of Humane Nature , which is Reason ; and till we are once released from the slavery of Sense and Passion , and all our Powers of Action are so subdued to this superiour Principle as to be wholly regulated by it , and we chuse and refuse , and love and hate , and hope and fear , and desire and delight , according as right Reason directs , we are in a maimed and imperfect Condition . Now what else is Virtue but a Habit of Living according to the Laws of Reason , or of demeaning our selves towards God , our selves , and all the World , as best becomes Rational Beings placed in our Condition and Circumstances ? And till we are in some measure , arrived to this , our Nature is so far from being perfect , that it is the most wretched and confused thing in the whole world ; A more undistinguished Chaos , where Frigida cum Calidis , Sense and Reason , Brute and Man , are shuffled together without any order , like a confounded Heap of Ruines . And therefore as for this Religion of the Means , it will be altogether insignificant to the Perfection of our Natures , unless by the Practice of it we do acquire a Habit of acting according to the Law of our Reason , which Habit includes all Heavenly Virtue . For constantly to know and do what is best and most reasonable , is the very Crown and Perfection of every reasonable Nature ; and therefore so far as our Faith and Consideration , our Sorrow for Sin and the other Instrumentals of Religion , promote this Heavenly Habit in us , so far are they perfective of our Nature , and no farther . III. THIS Religion of the Means is of no farther Use to Us as to the Entitling us to Heaven , than as it is productive of those Heavenly Virtues which the Religion of the End implies . For our Title to Heaven depending wholly upon Gods Promise , must immediately result from our performance of those Conditions upon which he hath promised it ; which till we have done , we can have no more Claim or Title to it than if he had never promised it at all . But the sole Condition upon which he hath promised it , is Universal Righteousness and Goodness ; for so , without Holiness , we are assured that no man shall see God ; and Mat. v. our Saviour intails all the Beatitudes of Heaven upon those Heavenly Virtues of Purity of Heart , Benignity of Temper , &c. So also Rom. ii . 7 . the Promise of Eternal Life is limited to our Patient Continuance in well doing . And that we may know before hand what to trust to , our Saviour plainly tells us , that not every one that cries Lord , Lord , that makes solemn Prayers and Addresses to me , shall enter into the Kingdom of Heaven , but he that doth the will of my Father which is in Heaven ; And this is the will of God , saith the Apostle , even our Sanctification ; that is , our being purged from all Impurities of Flesh and Spirit , and inspired with all Heavenly Virtues . And the Apostle expresly enumerates those Virtues upon which our Entrance into Eternal Life is promised , 2 Pet. i. 5 , 6 , 7 , 8. Add to your Faith Virtue , and to Virtue Knowledge , and to Knowledge Temperance , and to Temperance Patience , and to Patience Godliness , and to Godliness Brotherly Kindness , and to Brotherly Kindness Charity ; For if these things be in you , and abound , saith he , they make you that you shall neither be barren nor unfruitful in the Knowledge of our Lord Jesus Christ , that is , That you shall receive the proper Fruit of that Knowledge , which is Eternal Life ; for thus v. xi . he goes on , For so , or upon this Condition , an Entrance shall be ministred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. So that unless our Faith purifies our Hearts , and works by Love ; unless our sorrow for Sin works in us Repentance , or a Change of Mind ; unless our Prayers raise in us Divine and Heavenly Affections , that is , unless we so practise the Duties of the Religion of the Means as thereby to acquire the Virtues of the Religion of the End , it will be all as insignificant to our Title to Heaven , as the most indifferent Actions in the World. IV. THIS Religion of the Means is of no farther Use to the disposing and qualifying us for Heaven , than as it is an effectual means of the Religion of the End. Which is a perfectly distinct Consideration from the former ; For it would be no advantage to us to have a Right to Heaven , unless we were antecedently qualified and disposed for it . Because Pleasure which is a Relative thing , implies a Correspondence and Agreement between the Object and the Faculty that tasts and enjoys it . But in the Temper of every wicked Mind there is a strong Antipathy to the Pleasures of Heaven ; which being all chast , and pure , and spiritual , can never agree with the vitiated Palat of a base and degenerate Soul. For what concord can there be between a spiteful and devilish Spirit and the Fountain of all Love and Goodness ; between a sensual and carnalized one , that understands no other Pleasures but only those of the Flesh , and those Pure and Virgin Spirits that neither eat nor drink , but live for ever upon Wisdom and Holiness , and Love , and Contemplation ? Certainly till our Mind is contempered to the Heavenly State , and we are of the same disposition with God , and Angels , and Saints , there is no Pleasure in Heaven that can be agreeable to us . For , as for the main , we shall be of the same Temper and Disposition when we come into the other World , as we are when we leave this ; it being unimaginable how a Total Change should be wrought in us meerly by passing out of one world into another : And therefore as in this world it is Likeness that does congregate and associate Beings together , so doubtless it is in the other too . So that if we carry with us thither our wicked and devillish dispositions ( as we shall doubtless do , unless we subdue and mortifie them here ) there will be no Company fit for us to associate with , but only the devillish and damned Ghosts of wicked men , with whom our wretched Spirits being already joined , by a likeness of Nature , will mingle themselves , as soon as ever they are excommunicated from the society of Mortals . For whither should they flock , but to the Birds of their own Feather ; with whom should they associate , but with those malignant Spirits to whom they are already joined by a Community of Nature ? So that supposing that when they land in Eternity , it were left to their own Liberty to go to Heaven or Hell , into the society of the Blessed or the Damned ; it is plain that Heaven would be no Place for them , that the Air of that bright Region of eternal Day would never agree with their black and hellish Natures . For , alas ! what should they do among those Blessed Beings that inhabit it , to whose God-like Natures , Divine Contemplations , and Heavenly Employments , they have so great a Repugnancy and Aversation ? So that besides the having a Right to Heaven , it is necessary to our enjoying it that we shoule be antecedently disposed and qualified for it . And it being thus , God hath been graciously pleased to to make those very Virtues the Conditions of our Right to Heaven which are the proper Dispositions and Qualifications of our Spirits for it ; that so with one and the same Labour we might entitle our selves to , and qualifie our selves to enjoy it . NOW ( as we shewed you before ) the Condition of our Right to Heaven , is our practising those Heavenly Virtues which are implied in the Religion of the End ; and as the Religion of the Means no further entitles us to Heaven than as it produces and promotes in us those Heavenly Virtues , so it no further qualifies us for it . For when the Soul goes into Eternity , it leaves the Religion of the Means behind it , and carries nothing with it but only those Heavenly Virtues and Dispositions which it here acquired by those Means . For as for Faith and Consideration , Hearing of Gods Word , and Receiving of Sacraments , &c. they are all but Scaffolds to that Heavenly Building of inward Purity and Goodness ; and when this is once finished for Eternity , then must those Scaffolds all go down , as things of no further Use or Necessity . But as for the Graces of the Mind , they are to stand for ever , to be the Receptacles and Habitations of all Heavenly Pleasure . And hence the Apostle tells us , that of those three Christian Graces , Faith , Hope and Charity , Charity ( which in the largest sense of it comprehends all Heavenly Virtue ) is the greatest ; because the Two former , being but Means of Charity , shall cease in Heaven , and be swallowed up for ever in Vision and Enjoyment ; but Charity , saith he , never faileth , 1 Cor. xii . 13 . BY all which it is apparent that the Religion of the Means is no further useful to us , than as it is apt to produce and promote in us those Heavenly Virtues , the practice of which is the most direct and immediate Means to the ultimate End of a Christian. Wherefore as a man may knock and file , and yet be no Mechanick , though the Hammer and File with which he does it are very useful Tools to the making of any curious Machine ; so a man may pray , and hear , and receive Sacraments , &c. and yet be a very Bungler in the blessed Trade of a Heavenly Life . For though it is true , these are excellent Means of Heavenly Living , yet as the Art of the Mechanick consists not barely in using his Tools but in using them in such a manner , as is necessary to the perfecting and accomplishing his Work ; So the Art of one that pretends to the Heavenly Life , consists not barely in praying and hearing , &c. but in using these Means with that Religious Skill and Artifice which is necessary to render them effectually subservient to the Ends of Piety and Virtue . AND thus I have given a general Account of the Means which are necessary to our obtaining of Heaven , and which , as I have shewed , are either such as tend more directly and immediately to it , or such as more remotely respect it . The first is the Practice of those Heavenly Virtues in the Perfection whereof the Happiness of Heaven consists ; the second is the Practising of those Duties which are necessary to our acquiring and perfecting those Heavenly Virtues . And of these two Parts consists the whole Christian Life ; which takes in not only all those Virtues that are to be practised by us in Heaven , but also all those Duties , by which we are to overcome the Difficulty of those Virtues , and to acquire and perfect them . The first of these , for Distinction sake , we will call the Heavenly Part of the Christian Life , it being that part of it which we shall lead in Heaven , after we have learnt it here upon Earth ; The second I shall call the Warfaring or Militant Part of the Christian Life , which is peculiar to our Earthly State , wherein we are to contend and strive with the manifold Difficulties which attend us in the Exercise of those Heavenly Virtues . Both which , I conceive , are implied in those words of the Apostle , Phil. i. 27 . Only let your Conversation be as becometh the Gospel ; where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we render , Let your Conversation be , strictly signifies , behaving our selves as Citizens ; or which , if we may have leave to coin a word , may be fitly rendered , Citizen it as becomes the Gospel . For the word implies that those of whom he speaks , were Denizens of some Free City ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Phil. iii. 20 . is rendered Conversation , strictly denotes a Citizenship , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citizens ; and is of the same Import with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , Acts xxii . 28 . is translatee a Freedom , i. e. of the City of Rome ; which denotes the State and Condition of those , who , though they dwelt out of that City , and sometimes remote from it , had yet the Jus Civitatis Romanae , the Privileges of it belonging to them . For thus Cicero describes it , Omnibus Municipibus duas esse Tatrias , unam Naturae , alteram Juris , Catonis Exemplo , qui Tusculi natus , in Populi Romani Societaem susceptus est : i. e. All such as are made free of the City have two Countries , one of Nature , the other of Law ; As Cato , for instance , who was born at Tusculum , and afterwards admitted a Citizen of Rome . Which exactly agrees with the Nature of this Heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Citizenship , which the Apostle here attributes to Christians , who though they belong at present to another Country , and live a great way off from the Heavenly City ; have as yet no Domicilium in Vrbe , no actual Possession of any of its blessed Mansions ; are notwithstanding Free Denizens of it , and have by Covenant a Right to all those blessed Priveledges which its Inhabitants do actually enjoy . From whence it is evident , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that Text , referrs to their being Citizens of Heaven , and as such , it earnestly exhorts them to behave themselves ; to live as those who being now in a remote Country are yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle expresses it , Ephes. ii . 19 . i. e. Fellow-Citizens with the Saints above ; that are connaturalized with them into that Heavenly Commonwealth . And being thus understood , the Apostles Advice will comprehend in it both those kind of Means which I have before described . For , to live as Cittizens of Heaven , is , First to live like those who are the Inhabitants of Heaven , to imitate their blessed Manners and Behaviour , in doing the Will of God upon Earth , as it is done by them in Heaven ; and this takes in the Practice of all those Heavenly Virtues of which the Religion of the End consists : Secondly , To live like those that have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Citizenship in Heaven , that are entitled by Covenant to the Priviledges and Immunities of it , but are as yet to win its Possession by a continual Warfare and Contention with those manifold Difficulties and Oppositions which lie in our way to it ; and this takes in the Practice of all those Duties in which the Religion of the Means consists . So that to live like Christians or as becomes the Gospel , is to live in the continual Use of both kinds of the Means of Happiness . So that the Christian Conversation consisting of these Two , is the only full and adequate Means by which Heaven can be obtained . BUT that I may make this more fully appear , I shall consider these two parts of it distinctly , and indeavour to shew how effectually each of them doth contribute in its kind , to our obtaining the Happiness of Heaven . And First , I shall begin with the Proximate Means , viz. The Practice of all those Heavenly Virtues , which are implied in the Religion of the End , and do make the Heavenly Part of the CHRISTIAN LIFE . CHAP. III. Concerning the Heavenly Part of the Christian Life , which is the Proximate Means of obtaining Heaven ; shewing what Virtues it consists of , and how much every Virtue contributes to the Happiness of Heaven . VIRTUE in the general , consists in a suitable Behaviour to the State and Capacities in which we are placed ; Now Man , who is the Subject of that Virtue we are here discoursing of , is to be considered under a threefold Capacity . The First is of a Rational Animal ; the Second of a Rational Animal related to God ; the Third of a Rational Animal related to all other Creatures . And these are the only capacities of Virtue that are in Humane Nature : So that all the Virtues we are obliged to , and capable of , consist in behaving our selves suitably to the State and Condition of Rational Animals , that are related to God and their Fellow Creatures . BY which three Capacities of our Nature , the Virtue or Suitableness of Behaviour which we stand obliged to , is distinguished into three kinds , viz. The Humane , The Divine , and The Social . Humane Virtue consists in behaving our selves suitably to the State and Capacity of mere Rational Animals : Divine Virtue consists in behaving our selves suitably to the Condition of Rational Animals related to God : Social Virtue consists in behaving our selves suitably to the Capacity of Rational Animals related to their Fellow Creatures , but especially to Rational Creatures that are of the same Class and Society with us . THAT I may therefore proceed more distinctly in this Argument , I shall endeavour to shew what those Vertues of the Christian Life are , which are proper to a man in each of these Capacities ; and how much each of those Virtues contributes to the Happines of Heaven . SECT . I. Concerning those Humane Virtues which belong to a Man as he is a Reasonable Animal , shewing that they are all included in the Heavenly Part of the Christian Life , and that the Practice of them effectually conduces to our future Happiness . FIRST we will consider Man in the Capacity of a meer Rational Animal , that is compounded of contrary Principles , viz. Spirit and Matter , or a Rational Soul and Humane Body ; by which Composition He is , as it were , the Buckle of both Worlds , in whom the Spiritual and Material World are clasped and united together ; and partaking , as he does , of both Extreams of Spirit and Matter , Angel and Brute , there arise within him from those contrary Natures contrary Propensions , viz. Rational and Sensual , or Angelical and Brutish ; And in the due Subordination of these , his Sensual to his Rational Propensions , consists all Humane Virtue . For his Reason being the noblest Principle of his Nature , must be supposed to be implanted in him by God to rule and govern him , to be an Eye to his blind and bruitish Affections , to correct the Errours of his Imagination , to bound the Extravagancies of his Appetites , and regulate the whole Course of his Actions ; so as that he may do nothing that is destructive or injurious to this excellent Frame and Structure of his Nature . But now in this compounded Nature of a Man , there are his Concupiscible and Irascible Affections : with the first of which he desires and pursues his Pleasures ; and with the second , he shuns and avoids his Dangers ; and there are also Bodily Appetites , such as Hunger , Thirst , and Carnal Concupiscence ; and together with these a Self-Esteem and Valuation ; all which are the natural Subjects of his Reason , and indeed the only Subjects upon which it is to exercise its Dominion . So that in the well and ill Government of these , consists all Humane Virtue and Vice. To the perfect well governing therefore of a mans self , there are Five things indispensably necessary : 1. That He should impartially consult his Reason what is absolutely best for him , and by what means it is best attainable , and and then constantly pursue what it proposes and directs him to . For so far as he is wanting in this , he casts off the Government of his Reason . 2. That he should proportion his Concupiscible Affections to the just value which his Reason sets upon those things which he affects : For every Degree of Affection which exceeds the merit of Things , is irrational , and consequently injurious to our Rational Nature . 3. That he should not suffer his Irascible Affections to exceed those Evils and Dangers which he would avoid ; For if he doth , they will prove greater Evils to him than those Evils or Dangers are which raise and provoke them . 4. That he should not indulge his Bodily Appetites to the Hurt and Prejudice of his Rational Nature : For if he does , he will violate the nobler , for the sake of the viler Part of Himself . And 5. That upon the whole , he should maintain a Modest Opinion of himself ; and not think better of his own Conduct and Management of himself than it deserves : For by so doing , he will be apt to overlook his own Misgovernments , and so incapacitate himself for any farther Improvements . And in these five Particulars consists all that Virtue which belongs to a man , considered meerly in the Capacity of a Rational Animal : The First is the Virtue of Prudence , The Second is the Virtue of Moderation , The Third is the Virtue of Fortitude , The Fourth is the Virtue of Temperance , The Fifth is the Virtue of Humility . All which , as I shall shew , are Essential Parts of the Christian Life , and such as do effectually contribute to our Heavenly Happiness . I. PRUDENCE . And this is the Root and Ground-Work of all other Virtues ; 'T is this that gives Law and Scope to all our Motions , that proposes the Ends , and prescribes the Measures of our Actions . For Prudence consists in being guided and directed by Right Reason , as it proposes to us the worthiest Ends , and directs us to the fittest and most effectual Means of obtaining them . So that to live prudently , is to live in the constant Exercise of our Reason , and to be continually pursuing such Ends as Right Reason proposes , by such Means as Right Reason directs us to , which is the proper Business of all the Virtues of Religion . And hence Religion in the Scripture is frequently called by the Name of Wisdom or Prudence ; The Fear of the Lord that is Wisdom , saith Job , and to depart from Evil that is Vnderstanding , Job xxviii . 28 . And , the fear of the Lord is the beginning of Wisdom , saith David , Psal. cxi . 10 . where the Fear of the Lord comprehends all the Acts of Religion , which are therefore wise and prudent , because they are the fittest Means to those worthiest Ends which Right Reason proposes . So that to exercise our Reason in the Search and Discovery of what is absolutely best for us , and to follow our Reason in the Pursuit and Acquest of what it discovers to be so , is that virtue of Prudence whereunto we stand obliged as we are Rational Animals . FOR our Reason being the noblest Principle of our Nature , That by which we are raised above the Level of Brutes , yea , by which we are allied to Angels , and do border upon God himself , ought upon that account to be submitted to , as the supream Regent and Directress of all our other Powers and to be looked upon as the Rule of our Will , and the Guide of all our Animal Motions . And when to gratifie our sensual Appetites , or unreasonable Passions we either neglect those Ends which our Reason proposes to us , or pursue them by such Means as our Reason disallows of , we reverse the very order of our Natures , and tread Antipodes to our selves ; And while we do so , it is impossible we should be happy , either here , or hereafter . For every thing , you see , is diseased while it is in an unnatural State and Condition , while its Parts are displaced , or put into a Disorder , or distorted into an unnatural Figure . And so it is with a Man , who while he preserves his Faculties in their natural Station and Subordination to each other , while he keeps his Affections and Appetites in subjection to his Will , and his Will to his Reason , he is calm and quiet , and enjoys within himself perpetual Ease and Tranquillity ; But when once he breaks this order , and suffers his Passions or his Appetites to usurp the Place of his Reason ; to impose contrary Ends to it , or prescribe contrary Means ; his Faculties , like disjointed Members , are in perpetual Anguish and Anxiety . And hence it is that in the Course of a wicked Life , we feel such restless Contentions between our Spirit and Flesh , between the Law in our Minds , and the Law in our Members ; because our Nature is out of Tune , and its Faculties are displaced and disordered , and that sovereign Principle of Reason which should sway and govern us , is deposed , and made a Vassal to our Appetites and Passions . For in all our evil Courses we chuse and refuse , resolve and act , not as Reason directs us , but as Sense and Passion biasses us ; and our Reason having nothing to do in all this Brutish Scene of Action , either sleeps it out , without minding or regarding , or else sits by as an idle Spectator of it , and only censures and condemns it . And it is this that causes all that Tumult and Contest that is in our Natures ; and till , by the Exercise of Prudence , our Faculties are reduced , and set in order again , our Mind will be like our Body , while its Bones are out of Joint , continually restless and unquiet . And therefore to remove this great Indisposition of our Nature to Happiness , Prudence is required of us , as one of the principal Virtues of the Heavenly Part of the Christian Life . FOR thus our Saviour injoins that we should be wise as Serpents as well as harmless as Doves , Mat. x. 16 . which though it be here prescribed in a particular Case only , viz. that of Persecution ; yet since the Reason of it extends to all other Cases , and it is fit we should be Prudent in all our Undertakings as well as in suffering Persecution , it is upon that account equivalent to an universal Command . So also Ephes. v. 15 . See that ye walk circumspectly , not as fools , but as wise ; i. e. In the whole Course of your Actions take heed that ye follow the Guidance of your Reason , and do not suffer your selves to be seduced by your blind Passions and Appetites , which are meer Ignes Fatui , or the Guides of Fools . And accordingly the Apostle prays for his Christian Colossians , That they might be filled with the Knowledge of God in all Wisdom and spiritual Vnderstanding , Coloss. i. 9 . i. e. That they might have such a knowledge of Gods will as might render them truly prudent , and cause them to pursue the best Ends by the best Means . And though this Virtue seldom occurs in the new Testament under its own Name , yet , as in the above-named Places it is expressed by Wisdom , so it is elsewhere by Knowledge , as particularly , 2 Cor. vi . 6 . where he commands the Ministers of the Church to approve themselves such by several Virtues , and particularly by Pureness , i. e. Continence , and by Knowledge , i. e. by Prudence ; For , besides that Knowledge as it signifies an Vnderstanding of Divine Things , was not a Virtue in the Apostles , but a Gift of God , and so not proper to be enumerated amongst these Virtues ; there is hardly any Account to be given why the Apostle should place Knowledge in the midst of so many Moral Virtues , if he did not thereby mean the Virtue of Prudence , which is , as it were , the Eye and Guide of all the other Virtues . So again , 2 Pet. i. 6 . where he bids us add to Faith , Virtue , i. e. Fortitude , or Constancy of Mind ; and to Virtue Knowledge , and to Knowledge Temperance ; By Knowledge it is highly probable he means Prudence , because he places it in the midst of those two Virtues which border nearest upon Prudence . NOW that the Practice of this Virtue is a most proper and effectual Means of our Everlasting Happiness , is evident from hence , Because the Practice of it is a constant Exercise of Reason . For to act prudently in Religion is to follow the best Reason ; to aim at Heaven , which is the best End , and direct our Actions thither by the best Rules ; 'T is to consult what is best for our selves , and how it may be most effectually obtained . In a word , it is to intend the chiefest Good above All , and to level our Lives and Actions most directly towards it . This is Religious Prudence in the General ; and as for those Particulars of it , which we are obliged to exercise in the several States , Relations , and Circumstances wherein we are placed , they all consist in doing what is most fit and reasonable with respect to that Great and Blessed End. FOR by living in the continual Practice of Religious Prudence , we shall by degrees habituate our selves to a Life of Reason , and shake off that drowsie Charm of Sense and Passion which hangs upon our Minds , and renders our Faculties so dull and unactive ; And having disused our selves a while to obey their blind and imperious Dictates , our Reason will reassume its Throne in us , and direct all our Aims and Endeavours to what is Fittest and most Reasonable . For we being finite and limited Beings , cannot operate divers ways with equal vigour at once ; and our Faculties are made in such a regular and aequilibrious order , that proportionably as the one does increase in Activity , the others always decay ; And so accordingly as we abate in the strength of our Brutish , we we shall improve in the vigour of our Rational Faculties . But to act suitably to their Natures being the End of all our Faculties and Powers of Action , the God of Nature to excite them thereto , has founded all their Pleasure in the vigorous Exercise of them upon suitable Objects . Since therefore our Reason is the best and noblest of all Powers of Action , to be sure the greatest Pleasure we are capable of , must spring out of the Exercise of our Reason . Wherefore since Prudence consists in the Vse of our Reason , the Practice thereof must needs effectually contribute to our Pleasure and Happiness . For Vse and Exercise will mightily strengthen and improve our Reason , and render it not only more apprehensive of what is fit and reasonable ; but also more persuasive and prevalent ; and when once it is improved into a prevailing Principle of Action , and hath acquired not only Skill enough to prescribe what is Right to us ; but also Power enough to persuade us to comply with its prescriptions ; to chuse and refuse , to love and hate , to hope and fear , desire and delight , and regulate all our Actions by its Laws and Dictates , then are we entring upon our Heaven and Happiness . FOR that which makes us unhappy is that our sinful and ureasonable Affections do so hamper and intangle us , that we cannot freely exercise our Faculties upon such Objects as are most suitable to them ; that our Minds and Wills are so fettered by our vicious Inclinations , that we cannot exert them upon that which is most worthy to be Known and Chosen , without a great deal of Difficulty and Distraction . But now under the Conduct of our Reason our Faculties will by Degrees recover their Freedom , and disengage themselves from those vicious Encumbrances which do so clog and interrupt them in all their Rational Motions . And when this is throughly effected , we are in full Possession of the Heavenly State , which , as I have shewed , consists in the free and vigorous Exercise of our Rational Faculties upon the best and worthiest Objects . For when once our Passions and Appetites are perfectly subdued to our Reason , all our Rational Faculties will be free , and every one will move towards its proper Object without any Lett or Hindrance ; our Vnderstanding will be swallowed up in a fixt Contemplation of the sublimest Truth , our Wills , intirely resigned to the Choice and Embraces of the truest Good ; our Affections , unalterably devoted to the Love and Fruition of the most excellent Beauty and Perfection ; and in this consists the Happy State of Heaven ; So that to live prudently , or , which is the same , to govern our selves by our best Reason , is both a necessary and effectual means of attaining to the Heavenly State. II. ANOTHER Virtue which appertains to a Man considered meerly as a Rational Animal is MODERATION ; which consists in proportioning our Concupiscible Affections to the just worth and value of Things ; so as neither to spend our Affections too prodigally upon Trifles , nor yet be over-sparing or niggardly of them to real and substantial Goods . But to love , desire , and expect things more or less , according to the Estimate which our best and most impartial Reason makes of their Worth and Goodness . For he that affects things more than in the Esteem of Reason they deserve , affects them irrationally , and regulates his Passion by his wild and extravagant Imagination , and not by his Reason and Judgment . And while men do thus neglect their Reason , and accustome themselves to desire , and love and affect without it , they necessarily disable themselves to enjoy a Rational Happiness . For , besides that their Rational Faculties being thus laid by and unemployed , will naturally contract Rust , and grow every day more weak and restive ; Besides that their unexercised Reason will melt away in Sloth and Idleness , and all its vital Powers freeze for want of motion , and , like standing water , stagnate and gather mire , and by degrees corrupt and putrefie , till at last it will be impossible to revive them to the vigorous Exercise and Motion wherein their Pleasure and Happiness consists ; Besides this , I say , by habituating our selves to affect things irrationally , i. e. to love the least Goods most , and the greatest least ; we shall disable our selves from enjoying any Goods , but only such as cannot make us happy . For he that loves any Good more than it is worth , can never be happy in the enjoyment of it ; because he thinks there is more in it than he finds , and so is always disappointed in the Fruition of it . And the Grief of being disappointed of what he expects , does commonly countervail the Pleasure of what he finds and enjoys . While he is in the pursuit of any Good which he inordinately dotes upon , he is wild and imaginative ; he swells with Phantastick Joys , and juggles himself into Expectations , that are as large and boundless as his Desires ; But when once he is seized of it , and finds how vastly the Enjoyment falls short of his Expectation , his Pleasure is presently lost in his Disappointment , and so he remains as unsatisfied as ever . And thus if he were to spend an Eternity in such Pursuits and Enjoyments , his Life would be nothing but an Everlasting Succession of Expectations and Disappointments . So that all inordinate Affection destroys its own Satisfaction , and necessarily renders us by so many Degrees miserable , as it exceeds the real worth and value of Things . BESIDES which also it is to be considered , that all these lesser Goods which are the Objects of our Extravagant Affections , are things which we must ere long be for ever deprived of : For the lesser Goods are those , which are only good for the worser Part of us , that is , for our Body and Animal Life ; the proper Goods whereof are the Outward , Sensitive Enjoyments of this World ; All which , when we leave this world we must leave for ever , and go away into Eternity , with nothing about us , but only the Good , or Bad Dispositions of our Souls , So that if our Soul be carnalized through our immoderate Affection to the things of this World , we shall carry that Affection with us , but leave the things which we thus vehemently affect behind us for ever . For that which is the prevailing Temper of Souls in this Life will doubtless be so in the other too ; and so far is that of the Poet true — Quae gratia currûm Armorúmque fuit vivis , quae cura nitentes Pascere equos , eadem sequitur tellure repostos . For though the coming into the other world will questionless improve those Souls which are really good before , yet it is not to be imagined how it should create those good who are habitually bad ; and if we retain in the other world that Prevailing Affection to these sensitive Goods which we contracted in this , it must necessarily render us unspeakably miserable there . For every Lust the Soul carries into the other world , will , by being eternally separated from its Pleasures , convert into an Hopeless Desire , and upon that account grow more furious and impatient . For of all the Torments of the mind I know none that is comparable to that of an outragious Desire joined with Despair of Satisfaction ; which is just the case of sensual and worldly minded Souls in the other Life where they are full of sharp and unrebated Desires , and like starving men that are shut up between two Dead Walls are tormented with a fierce , but hopeless Hunger , which having nothing else to feed on , preys and quarries on themselves ; and in this desolate condition they are forced to wander to and fro , tormented with a restless Rage , an Hungry and Unsatisfied Desire , craving food , but neither finding , nor expecting any ; and so in unexpressible Anguish they pine away a long Eternity . And though they might find content and satisfaction , could they but divert their Affections another way , and reconcile them to the Heavenly Enjoyments ; yet being irrecoverably preingaged to sensual Goods , they have no Savour or Relish of any thing else , but are like Feaverish Tongues that disgust and nauseate the most grateful Liquors by reason of their own overflowing Gall. So impossible is it for men to be happy , either here or hereafter , so long as their Affections to the lesser Goods of this World do so immoderately exceed the worth and value of them . ONE Essential Part therefore of the Christian Life which is the Great Means of our Happiness , is the Virtue of Moderation ; the peculiar Office whereof is to bound our Concupiscible Affections , and proportion them to the Intrinsic Worth of those outward Goods which we affect and desire . For though the word Moderation , according to our present Acceptation of it , be no where to be found in the New Testament , yet the Virtue expressed by it , is frequently enjoined ; as particularly where we are forbid to set our Affections upon the Things of the Earth , Col. iii. 2 . To love the World or the Things that are in the World , 1 John ii . 15 . Which Phrases are not to be so understood as if we were not to love the Enjoyments of the World at all ; for they are the Blessings of God , and such as he has proposed to us in his Promises as the Rewards and Encouragements of our Obedience ; and to be sure , he would never encourage us to obey him by the Hope of such Rewards as are unlawful for us to desire and love : The meaning therefore of these Prohibitions is , that we should so moderate our Affections to the world , as not to permit them to exceed the Real Worth and Value of its Enjoyments . For it is not simply our loving it , but our loving it to such a Degree as is inconsistent with our Love of God that is here forbidden ; For he that loveth the world , saith St. John , the Love of the Father is not in him , i. e. he that loves it to such a Degree as to prefer the Riches , Honours , and Pleasures of it before God and his Duty to him , hath no real Love to God , i. e. He loves not God as God , as the Chiefest Good and Supream Beauty and Perfection . And hence Covetousness , which is an immoderate Desire of the world , is called Idolatry , Col. iii. 5 . because it sets the world in the place of God , and gives it that supream Degree of Affection which is only due to him ; And this the Apostle there calls Inordinate Affection , because it extravagantly exceeds the Intrinsic Worth and Value of its Objects . Wherefore we are strictly enjoined to take heed and beware of Covetousness , Luke xii . 15 . And to let our Conversation be without Covetousness , Heb. xiii . 5 . By all which and sundry other Commands and Prohibitions of the Gospel , the Moderation of our Concupiscible Affections is made a necessary part of the Christian Life . NOW that this also mightily contributes to our Acquisition of the Heavenly Happiness , is evident , not only from what hath been already said , but also from hence , that till our Affections are thus moderated , we can have no Savour or Relish of the Heavenly Enjoyments . For in this corrupt State of our Nature , we generally understand by our Affections , which , like coloured Glass , represent all Objects to us in their own Hue and Complexion . When therefore a mans Affections are immoderately carried out towards worldly things , they will be sure by Degrees to corrupt and deprave his Judgment , and render him as unfit to judge of divine and spiritual Enjoyments , as a Plowman is to be a Moderatour in the Schools . For when a mans thoughts have been employed another way , and the Delights of Sense have for a long while preoccupied his Vnderstanding , he will judge things to be Good or Evil according as they disgust , or gratifie his lower Appetites : And this being the Standard by which he measures things , 't is impossible he should have any Savour of those Spiritual Goods in which the Happiness of Heaven consists . For though in his Nature there is a Tendency to Rational Pleasures , yet this he may , and very frequently does , stifle and extinguish by addicting himself wholly to the Delights and Gratifications of his Sense , which by degrees will so melt down his Rational Inclinations into his Sensual , and confound and mingle them with his Carnal Appetites , that his Soul will wholly sympathize with his Body , and have all Likes and Dislikes in common with it ; And there is nothing will be capable of pleasing the One but what does gratifie the unbounded Liquorishness of the Other . NOW to such a Soul the spiritual World must needs be a barren wilderness , where no Good grows that it can live upon , none but what is nauseous and distastful to its coarse and vitiated Palate ; where there are noble Entertainments indeed for Minds that are contempered to them , that have already tasted and experienced them ; but not one Drop of Water to cool the Tip of a Sensual Tongue , or gratifie the Thirst of a Carnal Desire . So that were we admitted to that Heavenly Place where the Blessed dwell , yet unless we had acquired their Heavenly Disposition and Temper , we could never participate with them in their Pleasures . For so great would be the Antipathy of our sensual Affections to them , that we should doubtless flie away from them , and rather chuse to be for ever Insensible , than be condemned to an everlasting Perception of what is so ungrateful to our Natures . So that till we have in some measure moderated our Concupiscible Affections , and weaned them from their excessive Dotages upon sensual Good , it is impossible we should enjoy the Happiness of Heaven ; For such perfect Opposites are a Spiritual Heaven and a Carnal Mind , that unless This be spiritualized , or That be carnalized , it is impossible they should ever meet and agree . III. ANOTHER Virtue that belongs to a Man considered meerly as a Rational Animal is FORTITUDE ; which in the largest sense consists in not permitting our Irascible Affections to exceed those Evils or Dangers which we seek to repel or avoid ; in keeping our Fear and Anger , our Malice , Envy , and Revenge in such due subjection as not to let them exceed those Bounds which Reason , and the Nature of Things , prescribe them . For I do not take Fortitude here in the narrow sense of the Moralists , as it is a Medium between Irrational Fear and Fool-Hardiness ; but as it is the Rule by which all those Irascible Passions in us which arise from the sense of any Evil or Danger , ought to be guided and directed ; That by which we are to guard and defend our selves against all those troublesome and disquieting Impressions which outward Evils and Dangers are apt to make upon our Minds : And in this Latitude Fortitude comprehends not only Courage , as it is opposed to Fear ; but also Gentleness , as it is opposed to Fierceness ; Sufferance , as it is opposed to Impatience ; Contentedness , as it is opposed to Envy ; and Meekness , as it is opposed to Malice and Revenge ; All which are the Passions of weak and pusillanimous Minds , that are not able to withstand an Evil , nor endure the least Touch of it without being startled and disordered ; that are so softned with Baseness and Cowardise that they cannot resist the most gentle Impressions of Injury . For as sick Persons are offended with the light of the Sun , and the freshness of the Air , which are highly pleasant and delightful to such as are well and in health ; Even so Persons of weak and feeble minds are easily offended , their Spirits are so tender and effeminate that they cannot endure the least Air of Evil should blow upon them ; and what would be only a Diversion to a Couragious Soul , troubles and incommodes Them. And whatsoever Courage such persons may pretend to , it 's meerly a Heat and Ferment of their Bloud and Spirits ; A Courage , wherein Game-Cocks and Mastives out-vy the greatest Heroes of them all . But as to that which is truly Rational and Manly , which consists in a firm Composedness of Mind in the midst of Evil or Dangerous Accidents , they are the most wretched Cowards in Nature . For the true Fortitude of the Mind consists in being hardened against Evil upon Rational Principles ; in being so fenced and guarded with Reason and Consideration , as that no dolorous Accident from without is able to invade it , or raise any violent Commotions in it ; In a word , in having such a constant Power over its Irascible Affections , as not to be overprone either to be timorous in Danger , or envious in Want , or impatient in Suffering , or angry at Contempt , or malicious and revengeful under Injuries and Provocations . And till we have in some measure acquired this Virtue , we can never be happy either here or hereafter . FOR whilst we are in this world , we must expect to be encompassed with continual Crouds of Evil Accidents , some or other of which will be always pressing upon and justling against us : So that if our minds are sore and uneasie , and over-apt to be affected with Evil , we shall be continually pained and disquieted . For , whereas were our Minds but calm and easie , all the Evil Accidents that befall us would be but like a Shower of Hail upon the Tiles of a Musick-House , which with all its Clatter and Noise disturbs not the Harmony that is within ; our being too apt to be moved into Passion by them , uncovers our mind to them , and lays it open to the Tempest . And commonly the greatest Hurt which these outward Evils do us , is , their disturbing our Minds into violent Passions ; and this they will never cease doing , till we have throughly fortified our Reason against them . For if our Reason commands not our Passions , to be sure outward Accidents will ; and while they do so , we are Tenants at will to them for all our Peace and Happiness ; and according as they happen to be Good or Bad , so must we be sure still to be Happy or Miserable . And in this Condition , like a Ship without a Pilot in the midst of a Tempestuous Sea , we are the sport of every wind and wave , and know not , till the Event hath determined it , how the next Billow will dispose of us ; whether it will dash us against a Rock , or drive us into a quiet Harbour . SO miserable is our Condition here , while we are utterly destitute of this Virtue of Fortitude ; But much more miserable will the want of it necessarily render us hereafter . For all those Affections which fall under the Inspection and Government of Fortitude , are , in their Excesses , naturally vexatious to the Mind , and do always disturb and raise Tumults in it . For so Wrath and Impatience distracts and alienates it from it self , and confounds its Thoughts , and shuffles them together into a heap of wild and disorderly Fancies ; so Malice , Envy , and Revenge do fill it with anxious biting Thoughts , that like young Vipers gnaw the Womb that bears them , and fret and gall the wretched Mind that forms , and gives them Entertainment . And though in this world we are not so sensible of the mischief which these black and rancorous Passions do us ; partly because our sense of them is abated with the Intermixture of our Bodily Pleasures ; and partly because while we operate , as we do , by these unwieldy Organs of Flesh , our Reflexions cannot be comparably so quick , nor our Passions so violent , nor our Perceptions so brisk and exquisite as they will doubtless be when we are stript into naked Spirits ; yet if we go away into the other World with these Affections unmortified in us , they will not only be far more violent and outragious than now , and we shall not only have a far quicker Sense of them than now ; but this our sharp sense of them shall be pure and simple , without any intermixture of Pleasure to soften and allay it . And if so , Good Lord ! what exquisite Devils and Tormentors will they prove , when an extreme Rage and Hate , Envy and Revenge shall be all together , like so many hungry Vultures , preying on our Hearts ; and our Mind shall be continually baited and worried with all the furious Thoughts which these outragious Passions can suggest to us ! When with the meagre Eyes of Envy we shall look up towards the Regions of Happiness , and incessantly pine and grieve at the Felicities of those that inhabit them ; when through a sense of our own Follies , and of the miserable Effects of them , our Rage and Impatience shall be heightned , and boiled up into a Diabolical Fury ; and when at the same time , an Inveterate Malice against all that we converse with , and a fierce desire of Revenging our selves upon those who have contributed to our Ruine , shall , like a Wolf in our Breasts , be continually gnawing and feeding upon our Souls , what an insupportable Hell shall we be to our selves ! Doubtless that Outward Hell to which bad Spirits are condemned is very terrible ; but I cannot imagine , but that the worst of their Hell is within themselves , and that their own Devillish Passions are severer Furies to them than all those Devils that are without them . For Wrath and Envy , Malice and Revenge are both the Nature and the Plague of Devils ; and though , as Angels , they are the Creatures of God ; yet , as Devils , they are the Creatures of these their Devillish Affections ; they were these that transformed them from Blessed Angels into Cursed Fiends , and could they but once cease to be envious and malicious , they would cease to be Devils , and turn Blessed Angels again . If then these rancorous Affections have such a malignant Influence as to blacken Angels into Devils , and make them the most miserable who were once the most happy Creatures , how can we ever expect to be happy so long as we indulge and harbour them ? WHEREFORE to remove this great Impediment of our Happiness , Christianity strictly enjoins us to practise this necessary Virtue of Fortitude , which consists in the due Regulation of all these our Irascible Affections ; in moderating our Anger and Impatience , suppressing our Envy , and extinguishing all our unreasonable Hatred and Desire of Revenge . For hitherto tend all those Evangelical Precepts which require us to put away all bitterness and wrath , all clamor , and evil speaking and malice , Ephes. iv . 31 . to lay aside all malice , and to be children in malice , 1 Pet. ii . 1 . 1 Cor. xiv . 20 . to be strengthned with all might unto all patience and long suffering , Coloss. i. 11 . And accordingly all the Virtues which are comprehended in this of Fortitude are reckoned among the Fruits of that Blessed Spirit by which we are to be guided and directed , Gal. v. 22 . But the fruit of the Spirit is peace , long-suffering , gentleness , goodness , and meekness ; all which are nothing but this great Virtue of Fortitude , severally exerting it self upon those several Irascible Affections that are in us , and guiding and regulating them according to those Laws and Directions which right Reason severally prescribes them ; and setting such Bounds and Limits to each of them as are necessary to the Peace and Happiness of our Rational Natures ; That so when Outward Dangers or Evils do excite them , they may not start out into such wild Excesses as to become Plagues and Diseases to our Minds . NOW how much the Practice of this Virtue conduces to our Heavenly Happiness is evident from hence , That all the Diseases and Distemperatures which our Mind is capable of , are nothing else but the Excesses of its Concupiscible and Irascible Affections ; but it s being affected with Good and Evil beyond those Limits and Measures which Right Reason prescribes . Did we but love outward Goods according to the value at which true Reason rates them , we should neither be vexed with an Impatient Desire of them while we want , nor disappointed of our Expectation while we enjoy them . And when our Desires towards these outward Goods are reduced to that Coolness and Moderation as neither to be impatient in the Pursuit , nor dissatisfied in the Enjoyment of them , it is impossible they should give any Disturbance to our Minds . And so , on the other hand , did we but take care to regulate our Resentments of Outward Evils and Dangers as Right Reason advises , they would never be able to hurt or discompose our Minds . For Right Reason advises that we should not so resent them as to increase and aggravate them ; that we should not add the Disquietude of an anxious Fear to the Dangers that threaten us , nor the Torment of an Outragious Anger to the Indignities that are offered us , nor the Smart of a Peevish Impatience to the sufferings that befall us ; In a word , that we should not aggravate our Want through an invidious Pining at anothers Fulness , nor sharpen the Injuries that are offered us by a malicious and revengeful Resentment of them . And he that follows these Advices of Reason , and conducts his Irascible Affections by them , has a Mind that is elevated above the Reach of Injury ; that sits above the Clouds in a calm and quiet Aether , and with a brave Indifferency hears the rowling Thunders grumble and burst under its Feet . And whilst Outward Evils fall upon timorous and peevish and malicious Spirits , like Sparks of Fire upon a heap of Gunpowder , and do presently blow them up , and put them all in Combustion ; when they happen to a dispassionate Mind they fall like Stones on a Bed of Down , where they sit easily and quietly , and are received with a calm and soft Complyance . When therefore by the continual Practice of Moderation and Fortitude we have tamed and civilized our Concupiscible and Irascible Affections , and reduced them under the Government of Reason , our Minds will be free from all Disease and Disturbance , and we shall be liable to no other Evil but that of Bodily Sense and Passion . So that when we leave our Bodies and go into the World of Spirits , we shall presently feel our selves in perfect Health and Ease . For the Health of a Reasonable Soul consists in being perfectly Reasonable , in having all its Affections perfectly subdued to a well-informed Mind , and clothed in the Livery of its Reason . And while it is thus , it cannot be diseased in that Spiritual State wherein it will be wholly separated from all bodily Sense and Passion ; because it has no Affection in it that can any way disturb or ruffle its calm and gentle Thoughts . And then feeling all within it self to be well , and as it should be ; every String tuned into a perfect Harmony ; every Motion and Affection corresponding with the most perfect Draughts and Models of its own Reason , it must needs highly approve of , and be perfectly satisfied with it self ; and while it surveys its own Motions and Actions , it must necessarily have a most delicious Gust and Rellish of them , they being all such as its best and purest Reason approves of , with a full and ungainsaying Judgment . And thus the Soul being cured of all irregular Affection , and removed from all corporeal Passion , will live in perfect Health and Vigor , and for ever enjoy within it self a Heaven of Content and Peace . IV. ANOTHER Virtue which appertains to a man considered meerly as a Rational Animal is TEMPERANCE ; which consists in not indulging our Bodily Appetites to the Hurt and Prejudice of our Rational Nature ; Or , in refraining from all those Excesses of Bodily Pleasure , of Eating , Drinking and Venery , which do either disorder our Reason , or indispose us to enjoy the pure and spiritual Pleasures of the Mind . For , besides that all Excesses of Bodily Pleasures are naturally prejudicial to our Reason , as they indispose those Bodily Organs by which it operates , ( For so Drunkenness dilutes the Brain , which is the Mint of the Understanding , and drowns those Images it stamps upon it in a Floud of unwholesome Rheums and Moistures ; and Gluttony cloggs the Animal Spirits , which are , as it were , the Wings of the Mind , and indisposes them for the Highest and Noblest Flights of Reason ; so Wantonness chafes the Bloud into Feverish Heats , and by causing it to boil up too fast into the Brain , disorders the motions of the Spirits there , and so confounds the Phantasms , that the Mind can have no clear or distinct Perception of them ; by which means our Intellectual Faculties are very often interrupted , and forced to sit still for want of proper Tools to work with , and so , by often loitering , grow by degrees listless and unactive , and at the last , are utterly indisposed to any Rational Operations ; ) Besides this , I say , ( which must needs be a mighty prejudice to our Rational Nature ) by too much familiarizing our selves to bodily Pleasures , we shall break off all our acquaintance with spiritual ones , and grow , by degrees , such utter strangers to them , that we shall never be able to rellish and enjoy them ; and our Soul will contract such an Vxorious Fondness of the Body ( that being the Shop of all the Pleasure it was ever acquainted with ) that 't will never be able to live happily without it . For though in its separate state it cannot be supposed that the Soul will retain the Appetites of the Body ; yet , if while it is in the Body , it wholly abandons it self to Corporeal Pleasures , it may , and doubtless will , retain a vehement hankering after it , and longing to be re-united to it ; which , I conceive , is the only sensuality that a separated Soul is capable of . For when such a Soul arrives into the Spiritual World , her having wholly accustomed her self to bodily Pleasure , and never experienced any other , will necessarily render her incapable of enjoying the Pleasures of pure and blessed Spirits . So that being left utterly destitute of all her dear Delights and Satisfactions , which are such as she knows she can never enjoy but in conjunction with the Body , all her Appetite and Longing must necessarily be an outragious Desire of being Embodied again , that so she may be capable of repeating her old sensual Pleasures , and acting over the brutish Scene anew . AND this , as some think , is the Reason why such gross and sensual Souls have appeared so often , after their separation , in the Churchyards , or Charnel-Houses where their Bodies were laid ; because they cannot please themselves without them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The soul that is infected with a great Lust to the Body , continues so , for a great while after Death , and suffering great Reluctancies , hovers about this visible place , and is hardly drawn from thence by force , by the Demon that hath the Guard and Care of it . Where by the visible Place he means , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That is , About their Monuments and Sepulchres , where the shadowy Phantasms of such Souls have sometimes appeared . For being utterly unacquainted with the Pleasures of Spirits , they have nothing in all the spiritual world to feed their hungry Desire , which makes them when they are permitted to wander , to hover about , and linger after their Bodies ; the Impossibility of being re-united to them not being able to cure them of their impotent Desire of it , but still they would fain be alive again , and reassume their old Instruments of Pleasure ; — Iterumque ad tarda reverti Corpora : — — Quae lucis miseris tam dira Cupido ? And hence , among other Reasons , it was that the Primitive Christians did so severely abstain from Bodily Pleasures , that by this means they might gently wean the Soul from the Body , and teach it before hand to live upon the Delights of separated Spirits ; that so upon its separation it might drop into Eternity , like ripe Fruit from the Tree , with Ease and Willingness ; and that by accustoming it before to spiritual Pleasures and Delights , it might acquire such a savoury Sense and Relish of them , as to be able , when it came into the spiritual world , to live wholly upon them , and to be so intirely satisfied with them , as not to be endlesly vext with a tormenting Desire of returning to the Body again . For so Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We that are hunting after the Heavenly Food , must take heed that we keep our Earthly Belly in subjection , and to keep a strict Government over those things that are pleasant to it . For saith he a little before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither , saith he , is Food our Work , nor Pleasure our Aim , but we use them only as necessaries to our present Abode , in which our Reason is instituting , and training us up to a Life incorruptible . i. e. They did so use them , as that as much as in them lay , they might wean their Souls from the pleasures of them , that so they might have the better Appetite to that Spiritual Food upon which they were to live for ever . AND therefore thus to temperate and restrain our selves in the Use of bodily Pleasures is one of the necessary Virtues of the Christian Life . For hitherto tend all those Precepts concerning abstaining from fleshly lusts which war against our Souls , I Pet. ii . 11 . and mortifying the deeds of the Body , Rom. viii . 13 . and keeping under the Body , 1 Cor. ix . 27 . and putting off the body of the sins of the Flesh , Coloss. ii . 11 . And we are strictly enjoined to be temperate in all things , to watch and be sober , and walk honestly as in the day , not in rioting and drunkenness , not in chambering and wantonness , not in excess of wine , revellings and banquettings ; The sense of all which is , That we should not indulge our bodily Appetites to the vitiating and depraving of our spiritual ; that we should not plunge our selves so far in the Pleasures of the Flesh , as to drown our Sense and Perception of Divine and Heavenly Enjoyments ; but that we should so far subdue and mortifie our Sensuality , as that it may not have the Dominion over us , nor be the prevalent Delight and Complacency of our Souls ; but that the commanding Biass , and swaying Propension within us may be towards Divine and Heavenly Enjoyments ; that so , when we leave this Body , we may not be so wedded to the Pleasures of it , as not to be able to be Happy without them ; but that we may carry with us into Eternity such a quick Sense and lively Rellish of the Pleasures above , as to be able to live upon , and be for ever satisfied with them . SO that at first View it is evident how much the Practice of this Virtue conduces to our Future Happiness . For by taking us off from all excess of bodily Pleasure , it disposes us to enjoy the Pleasures of Heaven , and connaturallizes our Souls to them : So that when after a long Exercise of Temperance , we come to leave the Body , our Soul will be so loosned from it before hand , and rendred so indifferent to the Delights of it , that we shall be able to part both with It and Them without any great Regret or Reluctancy , and to live from them for ever without any disquieting Longings or Hankerings after them . For , as when we are grown up by Age and Experience to a sense of more manly Pleasures , we despise Nuts and Rattles , which when we were Children , we accounted our Happiness , and should have reckoned our selves undone had we been deprived of them ; So when by the Practice of a severe Temperance , we have acquired a thorough sense of the Pleasures of Virtue and Religion , we shall look upon all our bodily Pleasures as the little Toys and Fooleries of our Infant State , with which we pleased our childish Fancies when we knew no better . And whereas had we been deprived of them then , we should have cried and bemoaned our selves , as little Children do when they lose their Play-Games , and reckoned our selves undone and miserable ; upon the Experience we have had of the Nobler and more Generous Pleasures of Religion , we shall be able to despise these little , poor Entertainments of our Infancy ; to take our leave of them without a Tear in our Eyes , and to live eternally without missing them . For , our Minds being for the main reconciled to Rational and Spiritual Pleasures , we shall put off all Remains of bodily Lust with our Bodies , and so flie away into the spiritual world with none but Pure and Spiritual Appetites about us ; where meeting with an infinite Fulness of Spiritual Joys and Pleasures , of which we had many a foretast in the Body , our predisposed Mind will presently close with , and feed upon them , with such an unspeakable Content and Satisfaction , as will ravish it for ever from the Thoughts of all other Pleasures . So that now we shall not only be able to subsist without Fleshly Delights , but to despise and scorn them ; our Faculties being treated every moment with far nobler Fare and better Joys . V. ANOTHER of those Virtues which belong to a man considered meerly as a Rational Animal , is HUMILITY ; which consists in a modest and lowly opinion of our selves , and of our own Acquisitions , Merits , or Endowments ; Or , in not valuing our selves beyond what is due and just , upon the account of any Good we are possessed of , whether it be Internal or External . For Pride , or an over-weening Self-Conceit is the Bane of all our Virtue and Happiness . It causes us to overlook our Defects , and thereby hinders us from making farther Improvement ; and it possesses us with an opinion that we deserve more than we have and thereby renders us dissatisfied with our present Enjoyments . For by how much any man over-values himself , by so much he under-values what he enjoys ; because while he compares what he enjoys with the fond opinion that he hath of himself , he always finds it short of his Desert , and so can never be satisfied with it . Yea , such is the cross and capricious Humour of a proud Spirit , that the more it possesses , the bigger it swells with the opinion of its own Desert ; and the more it is opiniated of its own Desert , the less it is satisfied with that which it possesses and enjoys . For when a man is exceeding apt to flatter and cokes himself , he will catch at any Pretence to exalt his own Merit and Desert , and be ready to measure it , not only by what he is , but by what he has too ; and then reckoning his outward Possessions to be the Rewards or Products of his Inward Worth , the more he has , the more he will still imagine he deserves to have . So that his Opinion of his own Desert will still run on so fast before his Enjoyments , that though they should follow it never so close , as the Hinder Wheels of a Coach do the Fore ones , yet it would be impossible for them to overtake it ; And so long as he conceives his Enjoyments to be behind his Desert , he will be always discontented , and dissatisfied with them ; and while he continues of this Humour , the utmost Bliss and Glory that Heaven affords would not to be able to satisfie him . For if he were set equal in Glory with the highest Saint , he would be so puffed and exalted by it in his own Conceit , that he would fancy he merited the Glory of an Angel ; and if from thence he were advanced to the Throne of an Arch-Angel ▪ he would flatter himself into a conceit that he deserved the Glory and Dignity of a God : And so long as he fancied his Advancement to be below his Merit , he would never be contented with it , how high soever it were , but be continually vexing and repining that he was raised no higher . AND this I verily believe was the Temper of the Devil , and that which finally ruined and undid him . For when he was an Angel of Light he was doubtless placed by the Father of Spirits , in such an Order or Degree of Dignity as became the Dignity of his Nature . But he , reflecting on his own Indowments , and the Glorious Condition wherein he was placed , began first to swell with an arrogant and overweening conceit of himself , and to set too high a value upon his own Angelical Graces and Perfections ; and , as the natural Effect of this , to imagine that he was not high enough advanced in the Scale of the Heavenly Hierarchy , and that his Station in the Common-wealth of Angels was beneath the Grandeur and Dignity of his Nature . This made him look up with envious Eyes upon the Glorious Orders above him , into whose sublime Rank he being forbid to aspire by God , the Prince of Spirits , he proceeded by Degrees to malign and hate both Him and Them. And this he first expressed by entring into a Conspiracy against him with some of his Fellow-Angels , whom he found most apt to be wrought upon by him ; together with whom he made an open Revolt , forsook the Blessed Abodes , as not enduring to abide any longer amongst those Blessed Orders whom he so inveterately hated and envied ; and so with his revolted Legions descends into this Aery Region , where ever since he hath persisted in open Hostility against God and Heaven . And accordingly it is said of Him and his Accomplices , that they kept not their first Station , that is , they would needs have a higher Station in Heaven than that wherein God had placed them ; which because they could not obtain , they left their own Habitation , i. e. forsook Heaven their Native Country and Abode , and came down into these lower Parts of the World , upon Design to strengthen their Party against Heaven by seducing Mankind into the same Revolt with themselves , Jude 6. THUS 't was the Devils Pride , you see , that made him Envious , his Envy that made him Spiteful and Malicious , all which together made him a Devil . And thus it would be with us , if we could be admitted into Heaven whilst we are under the Power and Prevalence of Pride and Self-Conceit . For while we think better of our selves , than God does , we shall never be contented with his Retributions , who will be sure to deal with every man according to his works ; and that excessive value we should have of our selves , would cause us to undervalue the Degree and Rank of Glory and Happiness wherein we should be placed by the just Rewarder of Souls , as a Station much beneath our imagined Excellency and Perfection . And hence we should proceed to think hardly of God , and to repine against him as a partial and unequal Distributer of his Favours , and to envy and malign those that were placed higher in Glory than our selves ; and so at last , out of an implacable Vexation and Discontent , to leave our Habitations , as the Devils did , and fly away to their Revolted Party . So impossible is it for a Soul that is under a prevailing Habit of Pride and Self-Conceit to be happy either here or hereafter . AND therefore to remove this Obstacle , Christianity imposes the Practice of Humility , as a necessary means of our Happiness ; and requires us to put on humbleness of mind , Col. iii. 12 . to be clothed with humility , 1 Pet. v. 5 . to walk with all lowliness and meekness , Ephes. iv . 1 , 2. and in lowliness of mind to esteem others better than our selves , Phil. ii . 3 . In a word , to follow the Example of our Blessed Lord , who was meek and lowly , Mat. xi . 29 . and in honour to prefer one another , Rom. xii . 10 . The sense of all which is , that we should labour , as much as in us lies , to think very meanly and modestly of our selves , and not to be discontented if others think meanly of us too ; i. e. that we should neither be proud nor vainglorious , neither too much exalted in our own opinions , nor endeavour to insinuate into others a higher opinion of us than we do really deserve : In short , that we should so effectually represent to our selves the little Reason we have to be proud of any Personal Accomplishment , whether it be of Body , or Mind , to strut , like Esop's Crow , in these borrowed Feathers , which we could neither give to our selves , nor merit of God , but are wholly owing for to the Divine Bounty ; so to inculcate upon our Minds the Folly and Ridiculousness of being proud of any Outward Goods we possess , such as fine Cloths , great Estates , or Popular Reputation , all which are so far from either making or speaking us wiser or better men , that they are too often the Fruits and Testimonies of our Folly and Knavery ; And , in fine , that we should so impartially reflect upon the many Follies and Indiscretions , Errors and Ignorances , Irregularities of Temper , Defects of Manners , and Deviations from Right Reason that we are guilty of , as to shame our selves out of all those proud and arrogant Conceits that do so swell and impostumate our Minds . AND when by these , and such like humbling Reflections we have laid our selves low in our own Eyes , and so far abased our Pride and Self-Conceit as to be effectually convinced of the Folly of it , and throughly persuaded to abhor and hate it , to watch and strive against it , and to be habituated for the main to mean and lowly thoughts of our selves ; though we should not here arrive to an absolute Perfection in Humility ( having none here to converse , or compare our selves with but such as our selves , such as are many of them our Inferiours , many our Equals , and many but few ▪ Degrees our Superiours ) yet , as soon as we go off from this lower Form , in which we may seem so considerable , into the Class and Society of those Glorious Inhabitants above ( in whose bright Presence we shall appear but like so many Glow Worms in the midst of a Firmament of Stars ) all the little Remains of Pride and Self-Conceit in us , will immediately vanish from our Minds . For if at the sight of an Angel the Beloved Apostle could not forbear prostrating himself ; how prostrate and lowly must we be , when we see not only the whole Choir of Angels together , but God himself too , the Prince and Father of Spirits ! For even here we find that the nearer we approach God , the more we shrink and lessen in our own Eyes ; and if in the Presence of Angels we are but Dwarfs , in the Presence of God we shall be Nothings . But Oh! when we shall not only discern how infinitely he outshines us in Glory , but shall also continually feel by the most sensible Communications of his Goodness how we hang upon him , and derive every Breath and Joy and Glory from him ; how our Being and Well-Being are the meer Alms and Pensions of his Bounty ; how every Grace and Beauty in us is but the Reflection , and that a faint one too , of his out-stretched Rays ; when , I say , we shall feel all this , as we shall do in Heaven every moment , by a quick and sensible Experience , how must it needs wean us from all self-arrogating Thoughts , and perfectly abase and humble us in our own Eyes ! And when this is done , our minds will be perfectly tempered and prepared for the Enjoyment of a Perfect Happiness ; For now , such a modest opinion we shall have of our selves , that whatsoever Degree of Glory we are placed in , we shall look upon it as far beyond our Desert , and upon that account , be unspeakably satisfied and contented with it , and freely acknowledge it to be a thousand Degrees beyond what we could desire or hope for . And so far shall we be from grudging at , or envying those above us , that out of an humble sense of our own Unworthiness we shall readily prefer them before our selves , and freely acknowledge that we are only so many Degrees inferiour to them in Glory , as they are superiour to us in Divine Graces and Perfections . Upon which we shall not only acquiesce , but heartily rejoice in their Advancement , and be abundantly pleased that their Reward is as much greater than ours , as we do acknowledge their Virtue to be . In a word , so far shall we be from repining and murmuring at God for not rewarding us as liberally as others , that we shall be thoroughly sensible that he hath been bountiful to us infinitely beyond our Desert or Expectation ; that 't was not out of a fond Partiality , ot blind Respect of Persons that he raised others to higher Degrees of Glory than our selves , but out of a Principle of strict Justice that exactly ballances and adjusts its Rewards , according to the Degrees of our Desert and Improvement . The sense of which will not only compose our Minds into a perfect Satisfaction , but also continually excite us to those Beatifical Acts of Love and Praise , Thanksgiving and Adoration . Thus Humility , you see , tunes and composes us for Heaven , and only casts us down , like Balls , that we may rebound the higher in Glory and Happiness . THUS you see how all those Virtues which appertain to a man considered as a Reasonable Animal , conduce to the Great Christian End , viz. The Happiness of Heaven . 'T is true indeed the immediate product of this sort of Virtues is only , at least chiefly , pri●ative Happiness , or , the Happiness of Rest and Indolence , which consists in not being miserable , or , in a perfect cessation from all such Acts and Motions as are hurtful and injurious to a Rational Spirit . For , as I have shewed you in the Beginning of this Section , the proper office of Humane Virtue consists in so regulating all our Powers of Action , as that we do nothing that is hurtful or injurious to our Rational Nature ; and thus , you plainly see , these Five aforenamed . Virtues do most effectually perform . But besides this Pri●ative , there is , as I shewed you , a Positive Part of Happiness , which consists not in Rest , but in Motion ; in the Vigorous Exercise of our Rational Faculties upon such Objects as are most suitable to them ; And to the obtaining of this Part of our Happiness , there are other kinds of Vertues necessary to be practised by us , of which I shall discourse in the two following Sections . But though the immediate Effect of these Humane Virtues we have been discoursing of , be only the Happiness of Rest , yet do they tend a great deal farther , even to the Happiness of Motion and Exercise . For it is impossible so to suppress that Active Principle within us , as to make it totally surcease from Motion ; and therefore as every intermission of its sober and regular Actings does but make way for wild and extravagant ones ; so every abatement of its hurtful and injurious motions , makes way for beatifical ones ; And so the Humane Virtues by giving us rest from those Motions that are afflictive to our Natures , incline and dispose us to such Motions and Exercises as are most pleasant and grateful to it . SECT . II. Concerning those Divine Virtues which belong to a Man considered as a Reasonable Creature , related to God , shewing that these also are comprehended in the heavenly part of the Christian Life ; and that the practice of them effectually conduces to our future happiness . I PROCEED now to the second kind of Virtues , viz. Divine , to which I told you we are obliged in the capacity of reasonable Creatures related to God ; who being not only endowed with all possible perfections , with infinite Truth and Justice , Wisdom and Goodness , and Power , with all that can render any being most highly reverenced , admired , loved and adored ; who being not only the Author of our Being , and Well-being , as he is Creator and Preserver of all things , but also our sovereign Lord and King , as he is God almighty , the supream and over-ruling Power of heaven and earth , hath upon all these accounts a just and unalienable claim to sundry duties and homages from his Creatures ; all which I shall reduce to these six particulars . 1. That we should frequently think of , and contemplate the beauty and perfection of his nature . 2. That upon the account of these perfections we should humbly worship and adore him . 3. That we should ardently love , and take complacency in him . 4. That we should attentively and unweariedly imitate him in all his imitable perfections and actions . 5. That we should intirely resign up our selves to his conduct and disposal . 6. That we should chearfully rely , and depend upon him . All which , as I shall shew , are included in the heavenly part of the Christian Life , and do most effectually contribute to our future happiness . I. AS we are rational Creatures related to God , we are obliged to be often contemplating and thinking upon him . For the natural use of our understanding is to contemplate Truth , and therefore the more of Truth and Reality there is in any knowable object , and the farther it is removed from Falshood and Non-entity , the more the Understanding is concerned to contemplate and think upon it . God therefore being the most true and real object , as he stands removed by the necessity of his existence from all possibility of not-being , must needs be the most perfect Theme of our Understanding , the best and greatest Subject , on which it can employ its Meditations . And besides that he is the most true and real of all beings , he is also the source and spring of all Truth and Reality , his Power conducted by his Wisdom , and Goodness being the cause not only of all that is , but of all that either shall be , or can be . And is it fit that our Understanding which was made to contemplate , should wholly overlook the fountain of it ? But besides this too , that he is the greatest Truth himself , and the cause of every thing else that is true and real , he is the Sovereign of Beings , and the most amiable and perfect , as he includes in his infinite Essence all possible perfections both in kind and degree . And what a monstrous Irreverence is it for minds that were framed to the contemplation of Truth , to pass by such a great and glorious one without any regard or observance ; as if he stood for a cypher in the world , and were not worthy to be thought upon ? Nay and besides all this ( which one would think were enough to oblige our Understandings to the strictest attendance to him ) he is a Truth in which above all others we are most nearly concerned , as he is not only the Father and Prop of our Beings , and the Consolation of our lives , but the sole Arbiter of our Fate too , upon whom our everlasting well or ill being depends . And what can we be more concerned to think and meditate upon than this great being , from whom we sprang , in whom we live and breath and of whom we are to expect all that evil or good that we can fear or hope for . All which considered , there is no doubt to be made but that our Understanding was chiefly made for God , to look up to him and contemplate his Being and Perfections . And though in this imperfect State it is too often averted from him , by this vast variety of sensual things that surround it , and intercept its Prospect , yet as our Soul recovers out of this sensual condition into a life of Reason , we find by experience that its Understanding presently looks upwards , by a natural Instinct , and directs it self to God , as to its proper Pole and Center . And as it grows more and more indifferent to the objects of Sense , so it becomes more and more vigorous in its tendency towards God and divine things . And 't is no wonder it doth so , since it is God only who is an infinite Truth , that is able to satisfie its infinite Thirst after Truth . And hence it is , that till we have throughly fixed our Minds and Wills upon God , we do naturally affect such an Infinity of Objects , that our Desires are always reaching at new Pleasures , and carried forth after new Possessions ; that our Fancy is always entertaining our mind with new Ideas , and our Understanding continually calling for new Scenes of Contemplation . By which , as one hath well observed , the Soul declares that it is not to be perfectly pleased with finite Truth or Good. Which possibly may be the reason of that delight we take in Fables , and Pictures of Anticks and Monsters , because they exceed the limits of Truth , and so do enlarge as it were the prospect of the Soul , which by its unconfined motions , shews that it is of a Divine Extract , and that it can never be perfectly satisfied but in union with God , who is an infinite ocean of Truth and Goodness . For as for all other beings , they are so very shallow , that we quickly see ( or at least shall do , when we see after the manner of Spirits ) to the very bottom of their Truth and Reality ; and when we have done that , they have no more in them to feed and entertain our understandings . So that when we have exhausted the Truth of finite Beings , we must either cease to understand any more , which would be to deprive our noblest Faculty of any farther Pleasure , or we must at last fix our mind upon God , in whom it will find such infinite Truth , as will be sufficient to exercise it throughout all its infinite Duration . But unless we do now acquaint our minds with God by frequent thinking and meditating upon him , we shall by degrees grow such Strangers to him , that , by that time we go into the other world , we shall be so far from being pleased with contemplating him , that we shall look upon him as an uncouth object , and out of distast avert and turn our eyes from him . For the mind of man must be familiarized to its objects , before it will be able to contemplate them with pleasure , and though the objects themselves be never so amiable , yet while the mind is unused to them , its thoughts will start and flie off from them , and without a great deal of violence , will never be reduced to a fixt and serious attention to them . So that if we go into eternity with minds unaccustomed to the thoughts of God , we shall be continually flying away from him , as Bats and Owls do from the light of the Sun , and never be able to compose our awkward thoughts into a fixed contemplation of his glory . And when we have thus banished our selves from the only object that can for ever bless and satisfie our understanding , that can keep it in everlasting exercise and motion , and feed its greedy thoughts eternally with fresh and glorious discoveries , we have utterly lost one of the sweetest Pleasures that humane nature is capable of ; and so must necessarily pine and languish , under an eternal discontentedness . To prevent which , the Gospel enjoins us to train up our minds to divine Contemplation , and to be frequently thinking and meditating upon God ; to mind those things that are above , for so the Greek word is to be rendred , Coloss. iii. 1 . to sanctifie the Lord God in our hearts , 1 Pet. iii. 15 . that is , by entertaining great and worthy Thoughts of him . And therefore the Gospel is set before us as a Glass , that therein we may contemplate and behold the glory of God , 2 Cor. iii. 18 . namely , that divine glory which is therein discovered and revealed to us ; that we may set him always before our minds , and gather up our thoughts about him , and force them to dwell and stay upon him , that so they may taste and relish his heavenly beauties , and please and satisfie themselves with the view and contemplation of them . For though to meditate closely upon God may at first be irksome and tedious to our unexperienced minds , yet when by the constant practice of it , we have worn off that Strangeness towards God which renders the thoughts of him so troublesome to us , and by frequent converses are grown better acquainted with him , we shall grow by degrees so pleased and satisfied with the thoughts of him , that we shall not know how to live without them ; and our minds at last will be toucht with such a lively sense of his attractive beauties , that we shall never be well but while we are with him ; so that he will become the constant Companion of our thoughts , and the daily theme of our Meditations ; and nothing in the world will be so grateful and acceptable to us , as to retire now and then from the world , and converse with God in holy Contemplations . And though by reason of our present Circumstances and Necessities there is no remedy but our thoughts must be often diverted from him , and forced to attend to our secular occasions ; yet after they have been used a while to God , we shall find they will never be so well pleased , nor so much at ease as when they are retired from every thing but God , and composed and setled into divine meditations . So that when we go away into the other world , where we shall be removed from those troublesome Circumstances and Necessities , which did here so often divert our thoughts from God , our minds which have been so long accustomed and habituated to him , will immediately fasten upon him , and intirely devote themselves to the contemplation of his nature and glory . For our minds being already strongly inclined and byass'd towards God by those grateful foretasts we have had of him in the warmths of our Meditation , when we come in the still and quiet regions of the blessed , where we shall immediately have a more close and intimate view of him than ever , all our thoughts will naturally run towards him , and be so captivated with the first sight of his glory , that we shall never be able to look off again , as long as eternity endures , but one view will invite us to another , and what we see will so transport and ravish us , that we shall still desire to see further and further . And because our finite mind will never be able fully to comprehend all that is knowable in his infinite being , we shall be so delighted in every further Knowledge of him , that we shall still desire to know further , and that Desire as fast as it springs shall still be satisfied with a further Knowledge , and so to eternal ages , each new satisfaction shall immediately spring a new desire , and each new desire immediately terminate in a new satisfaction . And now , O happy mind ! what tongue can express thy joys and raptures ! that being thus in conjunction with God art always filled with glorious Ideas , and compassed round with the wonders of his perfection ; so that at every glance thou seest some new Charm , and with every thought makest some vast Discovery . O the transporting pleasure of that blessed Vision ! which now I can hardly think of without an ecstasie ; when my poor longing Mind , which here gropes about for truth in a dark dungeon of Errour and Ignorance , shall be let forth into the heavenly light , to see as it is seen , and know as it is known , how will it fix its greedy eyes upon God , of whose acquaintance it is now so desirous ! With what infinite delight will its winged and active thoughts hover in the light of his Countenance , which through every moment of Eternity will be still revealing new Beauties to us , such as will not only for ever employ , but for ever inflame our Meditations . II. AS we are Rational Creatures related to God , we are obliged humbly to Worship and Adore him , that is , that out of a most awful esteem and profound reverence of his super-excellent Majesty , and boundless Perfections , we should bow down our Souls before him , and address our selves to him by Invocation and Prayer , by Praise and Thanksgiving , as to the Alsufficient , Independent , and sole disposer of every good and perfect gift ; and that in these our Addresses we should outwardly express this our reverential Esteem of him , by such humble gestures of Body , as are most apt to testifie it to others . For all this is but a just and due acknowledgment of what he is in himself , and to us , and all his Creation . The profoundest Reverence and Veneration we can pay him , is but a just Acknowledgment of his Infinite Majesty and Power ; the most fervent Invocations and Prayers we can offer him , are but a due owning of him to be what he is , the supream Disposer and Author of all things ; the most ample and glorious Praises we can give him are incomparably short of what is owing to his infinite Excellencies and Perfections ; the most thankful Acknowledgments we can make him , are but poor compositions for those vast sums which we owe to his Bounty and Liberality . So that all our Worship is a most just Due arising from what he is in himself , and from what he doth to us , and to all his Creatures . And till we are made throughly sensible of both , we are utterly incapable of eternal Happiness ; which consisting , as I shewed you before , in the vigorous exercise of our Rational Faculties upon God , doth necessarily require that we should be duely affected with his Perfections and Actions . For unless we are so , we shall never be able to engage our Faculties vigorously to employ and exercise themselves about him ; unless our minds be over-awed with an habitual sense of his infinite Majesty and Power , we shall be apt to negglect him as an object too mean for our great Faculties to converse with ; unless our minds be strongly disposed to esteem and admire his Glory and Excellencies , we shall never be able to excite our Understanding and Will to act upon him with any life and vigour : in a word , unless we are possessed with a constant sense that he is the Spring of all those goods which we enjoy or hope for , we shall be apt to look upon him as one with whom we are very little concerned , and so to neglect and disregard him . So that unless we do now acquire an habitual Devotion of mind toward God , when we go from hence into the other world , we shall find our faculties so averse and listless to all that heavenly Motion and Exercise wherein the Happiness above consists , that we shall be utterly incapable to tast and enjoy it . For in eternity our Souls will run according to the prevailing byass which they carry thither with them ; but 't is impossible they should run towards God with life and freedom , unless they are constantly drawn and inclined to him by a devout veneration of his Majesty , and admiration of his Glory and Perfection . And hence it is that the Gospel doth so strictly oblige us to adore and worship God , Rev. xxii . 9 . to worship him in spirit and in truth , Joh. iv . 24 . to pray without ceasing , 1 Thes. v. 17 . and pray always with all prayer and supplication , that is , earnestly to supplicate God upon every fit opportunity and time of need , Ephes. vi . 18 . in a word , to offer to God the sacrifice of praise that is the fruit of our lips , giving thanks to his name , Heb. xiii . 15 . and to thank God without ceasing , 1 Thes. ii . 13 . The meaning of all which is , that out of a deep and quick sense of the infinite Majesty and Power , Alsufficience and Beneficence of God , we should be frequently bowing our selves before him , and offering up our Prayers and Praises , and Thanksgivings to him . And in the constant practice of these , we shall be growing up by degrees to that blissful state of Heaven . For all these acts of divine Worship being immediate addresses of our minds to God , do so unite us to him , that in every hearty Prayer , Praise , or Thanksgiving , we do in a manner touch 〈…〉 him . So while we humbly adore 〈…〉 , we are sensibly struck with the rays of it ; while we earnestly invocate his Goodness and Mercy , we are touched with a strong attractive virtue from him , whereby we plainly feel our selves drawn up to him , and rapt into a real enjoyment of him : in a word , while we are offering our hearty Praises and Thanksgivings to him , we are under a captivating sense of his infinite Gloy and Beneficence , and with a sensible touch of this his heavenly fire , our hearts are kindled and inflamed . Insomuch that while we are upon our knees in a warmth and fervour of Devotion , our minds have many times as quick a perception , as strong and lively a relish of God , as ever our bodily palate had of the most gustful meats or liquors . So that by frequently repeating these our devotions , we frequently repeat these our sensations of God ; which being often renewed will grow more vigorous and constant , and so at last improve into an active , permanent and habitual sense of him . And having thus acquired by our frequent and devout Worship , a lively constant feeling and perception of the Majesty and Glory , of the Bounty and Benignity of God , when ever we go into eternity this like a vital spring will give a perpetual motion to our Faculties , and vigorously exert and employ them upon God for ever . The quick and lively sense we shall have of his infinite Majesty and Power , will for ever aw our Understandings and Wills into a strict attention and submission to him ; and have such a commanding power over us as will even constrain us to regard him with the profoundest Reverence and Veneration . For there we shall have far greater and clearer apprehensions of his Majesty than ever we had in this imperfect state ; which will improve our pre-acquired sense of it to such a degree of Respect and Veneration , as will for ever over-rule our Faculties , and keep our Understandings , Wills and Affections in close and strict attendance to him . And as our sense of his Majesty will sweetly command , so our sense of his infinite Beauty and Beneficence will invincibly allure us to exert and exercise our faculties upon him . For he that hath an affectionate sense of the Beauty and Goodness and Bounty of God , hath a heart ready tuned for the Musick of heaven , ready set and composed for everlasting Praises and Halelujahs . So that when he goes away from hence into the other world , and is there admitted to a more intimate view of the perfections , and a more abundant participation of the blessings of God than ever , his predisposed mind will immediately be seized with such a strong pathetick sense of both , as that he will not be able to withhold expressing and venting it in the most rapturous strains of Admiration , and Praise and Thanksgiving . And this will be his business and employment for ever , to admire and extoll the Perfections of God , of which he will every moment make new and glorious Discoveries ; and to celebrate with grateful acknowledgments the infinite riches of his Bounty , of which he will every moment have fresh and sweet experiences . So that whilst by continual acts of Praise and Thanksgiving we endeavour to affect our minds with a due sense of the Goodness and Bounty of God , we are practising before-hand the Musick of Heaven , and taking out the Songs of Zion ; that so when we go from hence , we may be qualified and prepared to bear a part in the Celestial Choir . So that true devotion ( you see ) which consists in a quick and lively sense of the infinite Majesty , Beauty , and Benignity of God , doth most effectually dispose the mind to all those divine and heavenly exercises wherein the state of heaven consists . III. AS we are rational Creatures related to God , we are obliged to an unfeigned love of , and complacency in him . And that both upon the account of what he is in himself , as he is the most lovely and amiable of beings , in whom there is an harmonious concurrence of all imaginable Beauties and Perfections , of Wisdom and Goodness , of Justice and Mercy , and every other amiable thing that can claim or attract a reasonable Affection , all which in infinite degrees are contempered together in his nature : and also upon the account of his infinite Kindness and Beneficence to us . For besides that he hath compassed us round , like so many fortunate Islands , with a vast Ocean of external Blessings , in which there is all that is either necessary , convenient , or pleasant for our bodily use and enjoyment ; besides that he hath inspired us with immortal Minds , and stamped them with those fair impresses of his own Divinity , the knowledge of Truth and the love of Goodness , which are both of them very forward capacities of the highest Perfection , and most exalted Happiness : in a word , besides that to supply and gratifie these our noble Capacities he hath prepared for us an immortal Heaven , and furnisht it with all the Pleasures and and Delights that a Heaven-born Mind can desire or enjoy : besides all this , I say , he hath sent his own Son from heaven to reveal to us the Way thither , and to encourage us to return into it , by dying for our sins , and thereby obtaining for us a publick Grant and Charter of Mercy and Pardon , upon Condition of our return ; yea and as if all this were too little , he hath sent his Spirit to us in the room of his Son to abide amongst us , and as his Vicegerent to drive on this vast design of his love to us , to excite and persuade us to return into that sure way to heaven , which he hath described to us , and to assist us all along in our travel thither . So wondrous careful hath he been not to be defeated of this his kind intention to make us everlastingly happy . And now what Heart can be so hard and impenetrable as to resist such powerful Charms and Endearments ! Methinks if we had but the common Sense and Ingenuity of men in us , it would be impossible for us to reflect upon such miracles of Beauty and Love as these are , without being intimately touched and affected with them . But till we are so , it will be impossible for us to enjoy Heaven ; for how can we freely exert our Faculties upon an Object that we do not love ; and if we cannot , how can we without loving God enjoy Heaven ; which consists in the free and cheerful out-goings of all our Faculties upon him ? For if when we go into Eternity we love him not , either he will be indifferent or hateful to us ; if the former , we shall altogether neglect and take no notice of him ; if the latter , we shall either flie away from him , and banish our selves from his presence , or be forced to abide and endure it with extream regret and torment . For whilst our minds are averse and repugnant to him , whatsoever we see in him will but the more enrage and canker our malice against him ; and even the sight of those his glorious Perfections which so enravish the hearts of the blessed inhabitants of Heaven , will only provoke and boil up our Dislike of him to a higher degree of Hatred and Aversation . For so we find by experience in this life that while our minds are unreconciled to God , it is a Pennance to us to come near him , to admit any Thoughts of or Conversation with him . And this is the reason why we take so much pains as we do to misrepresent him to our selves , to draw such Pictures and Ideas of him upon our Minds , as best correspond with our own Tempers ; that so having thus transformed the Notion of him into the Image of our selves , Narcissus-like we may fall in love with him , or at least more easily endure his blessed Presence and Conversation . When therefore we shall go into the other world where all these Disguises of the divine Idea shall be taken off , and we shall see him as he is , circled about with his own Rays of unstained and immaculate Glory , we shall never be able to abide him ; but being all affrighted and confounded at the Glory of his Presence , we shall be forced to run away , and if possible to hide our selves from him in everlasting Darkness and Despair . For our Wills being poisoned and infected with an habitual Enmity against him , it must needs be torment to us to see him , because we must always see him happy ; which is so great an eye-sore to those damned Spirits that hate him , that I am apt to think , that next to being delivered out of their own Misery , the chiefest Good they desire or wish for is , to be delivered from the tormenting Sense of his Happiness .. For what greater torment can our Mind endure , than to be an everlasting Spectator of the Bliss and Happiness of one whom it hates ? How then will it fret and gall our meagre and envious Spirits to see that blessed Being whom we cannot endure , surrounded with an infinite Happiness ; with a Happiness so vast as that it can admit of no Increase , and yet so secure , as that it can never suffer a Diminution ? So that 't is impossible , you see , for the Mind of Man to live happily upon God in the other life , unless it be inspired before-hand with an hearty Love and Affection to him . AND hence it is that our holy Religion doth so strictly require us to love the Lord our God , with all our heart , with all our soul , and with all our mind , Mat. xxii . 37 . to love him because he loved us first , to delight our selves in the Lord , Psal. xxxvii . 4 . and to rejoice in the Lord , Phil. iii. 1 . and to rejoice in the Lord always , Phil. iv . 4 . i. e. to be habitually complacent or well pleased with the infinite Beauty , Goodness and Perfection of the divine Nature . Nay of such vast import is the Love of God in the account of the Gospel , that 't is there recommended as the proper Principle of Christian Life . For so , Rom. xiii . 10 . we are told that love is the fulfilling of the law , that is , the adequate Principle of all Christian Obedience ; and Gal. v. 6 . we are told that neither Circumcision , nor uncircumcision availeth any thing in Christ Jesus , but faith which worketh by love , that is , there is nothing of any account with Christ , buch such a Belief of the Gospel , as begets in us a hearty Love to God , and doth thereby work and exert it self , as by that which is the only genuine Principle of Christian Life and Action . 'T is true , beside this principle of Love , the Gospel acts us both by our Fear and Hope , exciting the one by Threatnings of the greatest Evils , and animating the other with Promises of the greatest Goods ; but yet it is certain that neither these nor any other Principles of religious Action can be acceptable to God , whilst they are totally separated from Love to him . For there is no Principle of Obedience can be acceptable to God that is not a Principle of Universal Obedience ; but to love God being a great and main instance of Obedience , that can be no principle of Universal Obedience , which doth not effectually excite us to love him . 'T IS true , the Religion of most men begins upon the Principles of Hope and Fear , and it cannot be denied but these are good Beginnings ; but yet till by these we are excited to love God , as well as to do the other Parts of our Duty , our Obedience is lame and partial , and consequently unacceptable . So that though Hope and Fear are good Ingredients to compound an acceptable Principle of Obedience , yet without an Intermixture of Love they are by no means sufficient . There may be indeed , and at first there generally is , much less of Love in this internal spring of our Obedience than of Hope or Fear , whilst yet the whole Composition is truly pleasing and acceptable to God. For the lowest degree of cordial Love intermixed with our Hope and Fear , is sufficient to leaven and consecrate them into an acceptable Principle of Obedience ; but still the less of Love there is in it , the more weak and languid , and imperfect it is , and in all its progresses towards Perfection , its ripeness and maturity is to be measured by the degrees of Love that are in it . And till our Love is arrived to that degree of Fervour and Ardency , as to become the predominant Motive and Master Ingredient of this our compounded Principle of Obedience , our state in Goodness is very low and imperfect . So that in short , the Principle that acts and moves us in Religion , is still more and more perfect , the more of Love there is in it , and the less of Hope and Fear ; and when Hope and Fear are both swallowed up in Love , and this is become the sole Spring of Action in us , then 't is the Principle of Heaven , the Soul that acts and animates the Religion of just men made perfect . SO that if ever we design to grow up to their blessed State , we must endeavour to kindle and blow up the Love of God in our Hearts . And in order hereunto we must be frequently representing to our own Minds , the infinite Reasons we have to love him , and pressing our selves with the vast Obligations he hath laid upon us ; spreading them fairly before our Thoughts in all their endearing Circumstances . We must ever and anon set our cold and frozen Souls before those melting Flames of his Love and Beauty , and never leave chafing them at 'em , urging and pressing them with the Consideration of them , till we feel the heavenly Fire begin to kindle in our Bosoms . And above all things we must take care by the constant Practice of what is agreeable to Gods Nature , to reconcile our Minds and Tempers to him ; for till this is done we can never be habitually pleased or delighted in him ; but when once by the Practice of those eternal Rules of Goodness that are founded in his blessed Nature , we have so far reconciled our Natures to him , as that our Hearts and his stand bent the same way , and are for the main alike inclined and disposed , then we are prepared for , and made proper and convenient Fuel to receive this heavenly Flame of Love to him ; and when this is once so throughly kindled in our Hearts , as that we are habitually well pleased and delighted in him , so as to rejoice in his Happiness , acquiesce in his Will , and meditate on his Beauty and Goodness , with an unfeigned complacency of Soul , we are then in the same State ( that is in Kind , though not in Degree ) with the blessed People of Heaven . And though in this Life we may not be able to raise our selves , to that Height of Love as we desire , and much less as that blessed Object deserves , our present Knowlege being short , our Thoughts unsteady and our Affections entangled in Sense and sensual things ; yet when we go from hence into the other World , and are there admitted to a more intimate View of his Nature , Works , and Perfections , our imperfect Love will be immediately improved into an high Seraphick Flame . For now we shall not only know him better , having him always in our View , and continually shining full in our Eyes ; but we shall be removed from all other Objects that are apt to divert our Thoughts , or divide our Affections from him . So that now our Love being kindled and fed with the purest Light , with the ever out-streaming Rays of the most perfect Beauty and Goodness , will always exert its utmost Vigour , and spend it self without Decay in one continued everlasting Rapture . AND then how unconceivably happy will our State be , when we shall always live in view of the most lovely Object , and always love him as much as we are able , and be able to love him a thousand times more than we can now imagine ! For the longer we view the more we shall know him , and the more we know , the better we shall love him , and so through everlasting ages our Love shall be stretching and extending it self upon his infinite Beauty and Loveliness . Now Love is naturally a most sweet and grateful Passion , a Passion that sooths and ravishes the Heart , and puts the Spirits into a brisk and generous motion . For it wholly consists in a fixed complacency or well-pleasedness of Mind arising from the apprehended Goodness and Congruity of the thing beloved ; and it is meerly by accident that it hath any disquieting or ungrateful Emotion mingled with it . Either the Person beloved is absent , which fills it with unquiet Desire ; or he is unhappy , or unkind , which mingles it with Grief and Sorrow ; or he is fickle and inconstant which imbitters it with Rage and Jealousie ; but consider it separately from all these Accidents , and it is nothing but pure Delight and Complacency . But now in Heaven our Love of God will have none of these disquieting Accidents attending it , for there he will never be absent from us , but continually entertaining our amorous Minds with the Prospect of his infinite Beauties ; there we shall ever feel his Love to us in the most sensible and endearing Effects , even in the Glory of that Crown which he will set upon our Heads , and in the ravishing Sweetness of those Joys he will infuse into our Hearts ; there we shall experience the continuation of his Love , in the continued Fruition of all that an everlasting Heaven means , and be convinced as well by the Perpetuity of his Goodness to us , as by the Immutability of his Nature , that he is an unchangeable Lover : in a word , there we shall find him a most happy Being , happy beyond the vastest wishes of our Love , so that we shall not only delight in him as he is infinitely lovely and amiable , but rejoice and triumph in him too as he is infinitely blessed and happy . For Love unites the Interests as well as the Hearts of Lovers , and mutually appropriates to each , each others Joys and Felicities . So that in that blessed State we shall share in the Felicity of God proportionably to the Degree of our Love to him . For the more we love him , the more we shall still espouse his happy Interest , and the more we are interested in his Happiness , the happier we must be , and the more we must enjoy of it . Thus Love gives us a real Possession and Enjoyment of God ; it makes us Copartners with him in himself , and derives his Happiness upon us , and makes it as really ours as his . So that Gods Happiness is as it were the common Bank and Treasury of all divine Lovers , in which they have every one a Share , and of which proportionably to the Degrees of their Love to him , they do actually participate to all Eternity . And could they but love him as much as he deserves , that is infinitely , they would be as infinitely blessed and happy as he . For then all his Happiness would be theirs , and they would have the same delightful Sense , and Feeling of it all , as if it were all transplanted into their own Bosoms . God therefore being an infinitely lovely , infinitely loving , and infinitely happy Being , when once we are admitted to dwell for ever in his blessed Presence , our Love to him can be productive of none but sweet and ravishing emotions ; for the immense perfections it will then find in its Object , must necessarily refine it from all those Fears and Jealousies , Griefs and Displeasures that are mingled with our carnal loves , and render it a pure Delight and Complacency . So that when once it is grown up to the Perfection of the heavenly State , 't will be all Heaven , 't will be an eternal Paradise of Delights within us , a living Spring whence Rivers of Pleasures will issue for evermore . O blessed State , in which my heart shall be brim-full of Love , and my Love shall triumph alone within me , and be all Joy and Ravishment , being removed for ever out of the Noise and Neighbourhood of all those disquieting Affections which here are wont to mingle with , and continually disturb and incommode it ! IV. AS we are rational Creatures related to God , we are obliged attentively to imitate him in all his imitable Perfections and Actions . For this is an allowed Maxim , Perfectissimum in suo genere est mensura reliquorum , that is , that which is most perfect in its kind is to be the rule and measure of all those Individual natures that are contained under it . For Perfection is the measure of Imperfection , even as a straight line is of a crooked , and every Individual of a kind must needs be so far defective in its nature , as it falls short of that which is most perfect in its kind . God therefore being the most perfect of all in the whole kind of reasonable Beings , must needs be the supream Pattern of all those Individuals that are under it ; and so far as any of them disagree with him , so far they are defective in their Natures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. lib. 2. pag. 132. i. e. God is the Archetype of every reasonable Nature , and Man is his Imitation and Image . For he is a Being that is infinitely reasonable in all his Volitions and Actions , that hath not the least intermixture either of Humour or Folly , or Prejudice in his Choices , but is always , and in every thing governed by his own pure and all-comprehending Wisdom . Upon which account he ought to be owned and looked upon by every reasonable Being , as the sovereign Standard and Pattern of their Natures ; and so far as any reasonable Nature moves or acts counter to his , which is the most perfectly reasonable , so far it ought to be looked upon as monstrous and unnatural in its kind . For as it is monstrous in a humane Body to have its parts displaced , its Mouth opened in its Belly , or its Legs growing out of its Shoulders , because these are unnatural positions , that are directly contrary to the true Idea , Form and Figure of a humane body ; so every reasonable Nature that doth not imitate and take after Gods , but chuseth and acts contrary to him , is so far monstrous and mishapen , because 't is wrythed and distorted into a Figure that is directly contrary to its natural Pattern and Exemplar . And while it continues so , it is not capable of true Happiness . For that which renders God so infinitely happy in himself , is not so much the Almighty Power he hath to defend himself from foreign Hurts and Injuries , as the exact Agreement of all his Motions and Actions , with the all-comprehending Reason of his own Mind . For he always sees what is best , and what he sees is best he always chuses and affects , and this makes him perfectly satisfied with himself , and fills him with infinite Joy and Complacency ; because when ever he surveys himself in the glorious mirrour of his own Mind , he discerns nothing in himself but what is infinitely lovely , nothing but what exactly corresponds with the fairest Ideas of his own infinite Reason . Whereas if , upon an impossible Supposal , it were otherwise , there would arise a Civil War within his own Bosom , against which Omnipotence it self could not protect or defend him . For in despight of himself he would be continually exposed to the just reproaches of his own Mind , and his own All-seeing Eye would every moment detect , and libel , and upbraid him , and render him a most inglorious Spectacle to himself . So that he would be so far from being infinitely pleased and satisfied with himself , that his own infallible Reason would be an everlasting vexation to him . AND so will ours be to us , unless we take care to imitate God in those his divine Perfections , from whence his infinite self-satisfaction arises . For so long as we are conscious to our selves that we wilfully swerve and deviate from the great Exemplar of our rational Natures , we cannot but be ashamed of and condemn our selves , and be highly dissatisfied with our own Actions . Our Conscience must necessarily reproach our Will , and our Reason upbraid our base Inclinations . Now what an intolerable plague is it for a man to be forced to make Invectives against himself , and continually to carry his own Satyrs in his bosom . In this life indeed , what by disguising our Faults with specious Names , or colouring them over with plausible Pretences ; what by bribing our Consciences with false Presumptions , or diverting our selves from listning to their reproaches by hurrying into Vice or Business , we may happily make a shift to deal well enough with our selves . But alas ! what shall we do when we come into the other world , where all fair Colour and Pretence shall be wiped off , our Vices and We shall appear to our selves in our own naked and undisguised Ugliness ; where all our false Presumption shall be baffled by a woful Experience , and all the din of worldly Pleasure and Business in which we were wont to drown the clamours of our Conscience shall be for ever silenced ; so that we shall be exposed without Fence or Guard to the furious Reflections of our own mind , and lie stark naked under the lash of an enraged Conscience for ever ! O good God! what Tongue can express the intolerable Anguish of such a State ; wherein our own Deformities shall be continually objected to our Eyes , and we shall have nothing to palliate or excuse them , but be always forced to condemn , and hate , and curse our selves for them , and yet not be able to correct and reform them ; wherein we shall still be hurried on to such Actions by our own furious Inclinations , as when we have done them will startle and amaze us , set on our Reason and Conscience to worry us with their reproachful Reflections , yet in despight of all their Reproaches we shall still reiterate and repeat them ! Like a desperate Murderer who having killed an innocent Person , reflects with Horrour upon his own Act , tears his Hair , beats his Breast , curses and calls himself a thousand Villains ; but being hereby chased into a greater Fury , instead of reforming he grows more mischievous , and so murthers another , and then rages afresh at his own Act , but still the more he rages , the more he murthers . And this will necessarily be our State in the other world , if through our neglect of imitating God , we go away thither under an habitual Contrariety of nature to him . Besides that we shall be wholly indisposed to those beatifical Acts of divine Love , Worship and Contemplation , in which , as I have shewed , a great part of the pleasure Heaven consists . For since all Love is founded in Likeness , and Likeness is the effect of Imitation , how is it possible we should love God unless we imitate him , and if we do not love him , what Pleasure can we take in contemplating and adoring him . WHEREFORE in prosecution of its great Design , which is to make us happy , the Gospel strictly requires us to be always imitating , so far as they are imitable , the Perfections and Actions of our heavenly Father ; to endeavour to form our Natures to his , to rectifie the Features and Lineaments of our Souls by his most amiable Idea ; to be continually framing our tempers , by the noble pattern of his Mercy and Goodness , his Justice , Purity , and Wisdom ; that so being new cast as it were in the perfect mould of his Nature , we may be transformed into living Images of him . So Ephes. v. 1 . be ye therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitators , or followers of God , as dear Children , i. e. that so you may resemble him in the Qualities of your Minds , as children do their Parents in the Lineaments of their Bodies . And this is the sense of all those Evangelical Injunctions , which require us to be pure as God is pure , merciful as he is merciful , and perfect as our heavenly Father is perfect ; that is , to take example by God in the whole course of our lives , and trace and follow him in all his imitable Perfections , by putting on that new , that god-like man , that divine temper and disposition , which after God , that is , according to the pattern of his Nature , is created in righteousness , and true holiness , Ephes. iv . 24 . This therefore is an essential part of our Christian Life , to set God always before our Eyes , as the great Pattern of our Lives and Actions , and to endeavour constantly to write after him , and transcribe his Graces into our Natures ; that so when we go away into the other World , we may carry with us at least a rude and imperfect draught of his blessed Image upon our Minds , such as when we are removed from the manifold impediments of flesh and blood , and the perpetual diversions of this sensitive World , and admitted to a near view of God , may be a prevailing byass upon our Wills , and incline us to imitate him for ever . For if for the main we are here transformed by imitating God into a godlike Temper and Disposition , all those involuntary contrarieties to him , which by reason of our Ignorance of his Nature , of our bodily Temper , and the manifold Temptations we are here exposed to , are still remaining in our Natures , will be immediately extinguished upon our arrival into the other World ; where being freed from all our misconceptions of God , from all the repugnancies of our bodily Temper to him , and from all those Temptations that were wont to avert us from him , we shall have no involuntary Disposition or Inclination in us ; and then our Wills being already predominantly inclined to follow God , and take example by him , and having no contrary Inclination to contend with , we shall presently attend to and imitate his Perfections with the greatest Vigour , Freedom and Alacrity of Soul. So that now we shall be so intensely fixed to chuse and act like God , who is the Example and Pattern of our Natures , that we shall everlastingly regulate all our Motions by those very eternal Laws of Reason , whereby he everlastingly wills and acts ; and there is nothing will be so abhorrent to our Natures as an ungodlike Will or Action . For if as the Apostle tells us , by beholding now the glory of God in a glass , we are changed into the same image from glory to glory , 2 Cor. iii. 18 . then doubtless much more shall we be so , when we behold him face to face . 'T is true as our Knowledge of God who is an infinite Truth can never be absolutely perfect , because if it were it would be an infinite Knowledge ; so neither can our Resemblance of him be , who is an infinite Goodness , because if it were we should be infinitely good ; both which are contradictions to the state of a Creature : yet as we shall be knowing him farther and farther , so proportionably we shall be imitating him too through infinite Ages of Duration ; and still every act of our Imitation shall be so attentive and vigorous , that it shall leave a further impression of his infinite Perfection on our Natures . So that though our finite Nature can never arrive to a perfect Likeness of that infinitely lovely and amiable Being , because it can never be infinitely amiable ; yet it shall be everlastingly approaching nearer and nearer to him , proportionably as it discovers more and more of his infinite Beauties and Amabilities , and be still growing more wise and pure , more righteous and benign , according as its prospect of the Wisdom , Purity , Justice and Goodness of his Nature is enlarged and extended . So that as his Beauty shines into us , it will still imprint it self upon us , and transform us into blessed Images of it self ; and then according as we are assimilated to the divine Nature , we shall still partake of those Joys and Pleasures which are inseparable to it , and resemble it in Bliss as much as we do in Perfection . For as Gods infinite Perfection is the spring of his infinite Self-satisfaction , so from our finite Perfection there shall ever redound to us a Satisfaction equal to our finite Capacities . For though we shall never attain to absolute Perfection , that is , to all the possible degrees of Wisdom and Goodness , which is the Peculiar of God ; yet to Eternity we shall be growing on to it , and in every Period of our growth , we shall be perfectly what we ought to be , that is , we shall ever know as much of God as is possible for us , our present State and Circumstances considered ; and so far as we know of him we shall to our utmost power continually imitate and resemble him . And thus in our eternal Race to Perfection , our Wills shall always follow our Understanding , and our Understandings shall always follow God with their utmost Vigour and Activity ; so that neither the one nor the other shall ever be deficient of any Degree of Knowledge and Goodness which pro hic & nunc is possible to them . NOW what an unspeakable Satisfaction must this give to the Mind , when surveying it self round about , it shall find every thing within it self exactly as it ought to be ; every Faculty to its utmost Power and Capacity perfectly corresponding with its original Pattern and Exemplar ; when upon the strictest Scrutiny it will discover nothing within it self , but what the most critical Conscience will be forced to approve of ; no Motion or Action , but what will endure the Test of its severest Reason : in a word , when it shall interchangeably turn its Eyes from God to it self , and compare Grace with Grace , and Feature with Feature , and perceive what an amiable Consent and Agreement there is between its own Copy and his fair Original ; what a pure Imitation of God its Life is , and how exactly Deiform all its Motions and Actions are : when , I say , our blessed Minds shall always find themselves in this Godlike Posture and Condition , O! what incomparable Content and Satisfaction will they take in themselves ! With what enravishing Pleasure will they ever review their own Motions , which being immediately copied from the Nature of God , will be such as its severest Reason will be always forced to commend and approve of ! So that now the happy Mind will be always triumphing in its own Purity , and enjoy within it self an everlasting Heaven of Content and Peace ; now 't will continually be crowned with Applauses of its own Reason , and all its Actions will have the joyful Ecchoes of a well-pleased Conscience continually resounding after them . And thus by imitating Gods Perfections , we shall imitate his Happiness too , and shall for ever take after him , not only in respect of the Rectitude of our Natures , but also in the most blessed and comfortable Enjoyment of our selves . Besides that our Resemblance of God will everlastingly dispose us to love , and our Love to contemplate and adore him . For all these blessed Acts do reciprocally further and promote each other ; just like contiguous Bodies that are placed in a Circle , the first of which being moved thrusts on the second , the second the third , the third the last , if there be no more between ; and then the last thrusts on the first , and so round again in the same order . So that if we carry with us into Eternity a Frame and Disposition of Nature like Gods , we shall always so imitate as still to love him , so love as still to contemplate him , so contemplate as still to adore him , so adore as still to imitate , and love and contemplate him anew ; and in this blessed Circle we shall move round for ever , with unspeakable Vigour and Alacrity . V. AS we are reasonable Creatures related to God , we are bound to resign up , and submit our selves to his blessed Will and Disposal . For God hath a just Dominion ove● all , founded in his own infinite Power , that doth not like other Dominions result to him from any external Acts or Atchievements , but is the eternal Prerogative of his own Nature . For he , as well as all other Beings , hath a freedom to exercise his own Abilities so far as it is just and lawful ; but being infinitely paramount to all other Powers whatsoever , he can be subject to no superiour Authority , nor consequently be obliged by any other Law but that of his own Nature . So that whatsoever he can do , he can justly do , if it be not contrary to the infinite Perfections of his Nature . For his Power being infinite , and unconfined as well as his Wisdom , Justice and Goodness , doth sufficiently warrant him to do whatsoever is consistent with them ; otherwise he would be infinitely powerful in vain . And therefore since he can exercise a Dominion over all , he must needs have an eternal Right to do it , so far as his own Wisdom , Goodness and Justice will permit , which are the only Laws by which he can be bounded in the exercise of his infinite Power and Ability . So that while he governs us by such Rules and Laws , as are convenient to his own Nature , his own Greatness and Power , which exalts him above all other Law or Authority , sufficiently warrants him so to do . And being thus rightfully enthroned by the infinite Preeminence of his own Power and Majesty , all other Beings so far as they are capable stand immutably obliged to submit and resign themselves up to his Government . BUT besides that we are obliged to him as he is God , we are also bound to him as he is our Creatour . For there is always a Power acquired by Benefits , where there is none antecedently ; especially where the Benefit confer'd is no less than that of our Being , which is the case between us and God. And this is such a Benefit as is sufficient to entitle him to us , by an absolute and unalienable Propriety , though he had no antecedent right of Dominion over us by virtue of his own infinite Greatness . So that though before he created us or any other Being , he had free Power to act any thing that lay within the compass of just and lawful , which just and lawful was undefineable by any other Law but that of his own Nature ; and though since his Creation his Power is no more than so , ( so that he hath not acquired to himself any new Power by creating us , but only made new Subjects whereon to exercise that ancient Power , and Dominion which was eternally inherent in him ) yet doubtless by giving us our Beings , he hath laid new Obligations upon us to obey him . For now deriving our selves , as we do , from him , we are bound by all the ties of Equity and Justice to render back our selves to him , and to submit those powers to his Dominion , which are the effects and off-spring of his Bounty . For what can be more just and equal , than that that Will which is the Cause of our Beings , should be the Law and Rule of our Actions ; then that we should serve him with those Powers we derived from him , and render him back the fruits of his own Plantation ? For now we are not our own but Gods , and He alone hath power to dispose of us ; and whensoever we dispose of our selves contrary to his Will and Pleasure , we do not only invade his Property , but employ the spoils of it against him . And whilst we continue thus doing , it is impossible we should ever be happy . For besides that while we continue in Rebellion against him , we are in an actual Confederacy with Hell ; for so when we are told that Rebellion is as the sin of Witchcraft , that is , Rebellion against God , the meaning is , that like Witches , we are in League with the Devil , and are listed Volunteers under those infernal Powers , who for blowing the Trumpet of Rebellion in Heaven were banished thence six thousand years ago , and have ever since been raising Forces in this lower World against God ; so that whilst we continue with them in Defiance to God , we are in the Devils Muster-Roll , who is Captain General of all the revolted Legions , and so are of the quite opposite Party to the Loyal people of Heaven , and consequently can never hope while we continue such to be admitted to their Society and Happiness ; besides all this , I say , Rebellion against God doth naturally draw a Hell of Miseries after it . For it cannot be supposed that the wise Sovereign of the World , should be so unconcerned for his own Authority , as to suffer his Creatures to spurn at and affront it without ever manifesting his Displeasure against them in some dire and sensible Effects . And therefore though in this Life which is the time of our Tryal and Probation , he mercifully forbears us to lead us to Repentance ; yet if we leave this Life with our Wills unsubdued and unresigned to him , we must not expect to be thus gently dealt with in the other . For it is as easie for him who is the Father of our Spirits , to correct our Spirits , as 't is for the Parents of our Flesh to correct our Flesh. And though our Souls are no more impressible with material stripes , than Sun-beams are with the blows of a hammer ; yet are they liable to have horrid and dismal thoughts impress'd upon them , and to be as much aggrieved by them , as sensible Bodies are with the most exquisite Torments . So that if God be displeased with us there is no doubt but he can imprint his Wrath upon our Minds , in black and ghastly thoughts , and cause it perpetually to drop like burning sulphur on our Souls . And it being in his Power thus to lash our Spirits , to be sure , when once he is implacably incensed against us ( as he will be in the other World if we go Rebels thither ) he will more or less let loose his Power upon us , and make us feel his wrathful Resentments , by infusing supernatural Horrours into our Souls , and scourging our guilty and defenceless Spirits with inspirations of dire and frightful Thoughts . Now though this be not a natural and necessary Effect of our Rebellion against God , because it depends upon his Will who is a free Agent ; yet considering that he is a wise Agent , and that as such it is necessary he should one way or other manifest his Displeasure against such as are unreclaimable Rebels to his authority , it is next to a natural one ; and at least the fearful Expectation of it in such rebellious spirits ( which is a misery next to the enduring it ) is necessary and unavoidable . For God hath imprinted a dread of his own Power and Majesty so deeply on our Natures , that we are not able with all our arts of Self-deceit wholly to obliterate and deface it ; and though in this life we may sometimes suppress and stupifie our Sense of God , yet even here in despight of our selves , 't will ever and anon return upon us . And if when we have done what we know is offensive to that invisible Majesty we stand in aw of , we do but suffer our selves seriously to reflect upon it , there presently arises in our minds a swarm of horrid Thoughts and dismal Expectations ; and if in this present State in which we have so many Salvo's for our wounded spirits , so many Pleasures and Self-delusions to charm our natural dread of God , our overcharged Consciences do notwithstanding so often recoil upon us , and alarm us with such dismal abodings ; what will they do hereafter , when all those Pleasures are removed , and all those Self-delusions baffled with which we were wont to sooth and divert them . Then doubtless we shall be continually stung with sharp and dire Reflections , and our Consciences like tragick Scenes be all hung round with the Ensigns of Horrour ; then shall the dread of God perpetually haunt us like a grim Fury , and the terrour of his offended Majesty strike us into an everlasting Trembling and Agony . For so S. James tells us , that the Devils themselves do believe and tremble , James ii . 19 . they believe that there is an Almighty Being above them , and are conscious that they are in actual Rebellion against him , which makes them horribly afraid of his vengeance ; and yet such is the inveterate devilishness of their Natures , that they will by no means hearken to a Submission , but in despight of their own Dread and Horrour , do still persist in an open Defiance to their Almighty Enemy , and so tremble and sin , and sin and tremble for ever . And so shall we , if we go into the other World habitual Rebels to God ; our deep and inveterate malice against him will still hurry us on to incense and provoke him , and then our natural Dread of his Power and Majesty will break into frightful and horrible Thoughts , and so be continually revenging upon us those our continual provocations of him . For then our soul will be nakedly exposed to the lash of its own furious thoughts , and have no shield to defend it self against the terrours of its guilty Conscience , which being rouzed up and kept awake by the unintermitting Sense of our misery , will be always clamouring upon us , and continually torturing us with black and horrid Reflections . So that whilst we are wandering among wretched Ghosts , through those dismal shades below , we shall be perpetually meditating Horrours , and never leave lashing our selves with our own sharp and terrible thoughts , till we have chased our selves into Furies , and boiled up our self-condemning Rage into an everlasting Madness . Thus as our sense of our unlikeness to God will ever fill us with Shame and Confusion , so will the sense of our Rebellion against him continually strike us into Fear and Amazement . TO prevent which , our holy Religion , which doth so industriously consult our Happiness , requires us now to submit our selves to God , James iv . 7 . to live to God , Gal. ii . 19 . to present our selves living sacrifices , holy and acceptable to God , Rom. xii . 1 . to yield our selves unto God , and our members as instruments of righteousness unto God , Rom. vi . 13 . the sense of all which is , that we should endeavour , so to affect our Minds with the sense of Gods Authority over us , and with the manifold Reasons of our obedience to him , as to be firmly and constantly resolved within our selves , neither to chuse any thing that he forbids , nor to refuse any thing that he commands ; that we should set him up a Throne in our Hearts , a fixt and prevailing Resolution of Obedience , that therein he may sit and reign , and have the absolute Empire and Command of all our inward Motions and outward Actions ; in a word , that we should acquire such an habitual Respect to and Reverence of his sovereign Authority , that no temptation from within or without us , may be able to countermand it , or to seduce us from our duty into any wilful course of Rebellion against him . And when once we have framed our minds into this obediential Temper , we are in a forward preparation for Heaven . And though by reason of those Remains and Reliques of corrupt Nature that are in us , which are here continually excited by the many Temptations among which we live , we may find reluctant and counter-striving Principles within us ; a stubborn Appetite contending against an obedient Will , and sometimes upon Surprize or Inadvertence over-powering it ; yet if we heartily bewail this as our Unhappiness , and if when we thus fall we weep and rise again , and take more care of our steps for the future , we shall carry with us when we go from hence into the other World a Will that is habitually resigned to God ; and so being there removed from all the Temptations that were wont to excite in us those contrary Appetites and Inclinations , we shall immediately become all Duty and Obedience , and freely give up our selves to God without the least shadow of Contest , or Reluctancy . And in this blessed State we shall continue for ever , so intirely devoted to God that between him and us there shall ever be one common Will , and End , and Interest ; and our Hearts which before were in a great measure set and tuned to the Heart of God , will be instantly such perfect Vnisons with it , that whensoever , or whatsoever he speaks , we shall still resound and eccho to him , from our inmost bowels , with unspeakable Chearfulness and Alacrity . AND being thus reduced to a perfect Submission to the Will of God , we shall therein find our selves incomparably happy . For now our Wills being always determined by the Will of God , we shall be perfectly eased of all the Trouble and Distraction of chusing . Now our Minds will no longer hover in Suspence , nor be divided between contrary Reasons , but all its thoughts will glide gently on in a calm and even Current , without ever being tossed and bandied to and fro by cross and opposite Deliberations . For now it no sooner knows the Will of God , but it rests in it immediately with a free Assent , and uncontrolled Approbation ; so that upon new Occasions it's free from the trouble of forming new Choices and Resolutions , being already fixt under all Events to one steady Course of Motion , and immovably resolved whatever befals , ever to do what God would have it . And its will thus perfectly acquiescing in God as in its proper Place and Element , it will no longer dispute as it was wont to do , no longer waver between two Loadstones , but always obey upon the first Motion , and follow him for ever without Deliberation . In which happy state we shall be no longer ground between those coutermoving Milstones , the law in our Minds , and the law in our Members , but being intirely resigned to God we shall ever obey him secundo flumine , with a full Current of Inclination , and Nature . And what a mighty Ease must this be to the Soul ; especially considering that by being thus entirely subject to God , it will not only be released from the Trouble of chusing and deliberating , but also throughly warranted of the Goodness and Rectitude of its own Choices . For so far as we are subject unto God , our Wills are his , and so are our Actions too ; and whilst they are so , we can have no reason to mistrust , either that they are bad in themselves , or that he is angry and displeased at them . For his Will we know is governed by his Nature , which is the Standard of Good and Evil , the Law and Measure of Right and Wrong ; so that while we will and act as he would have us , we have a sufficient warrant for what we do ; a warrant that will for ever bear us out and justifie us to our own Minds , and always render us abundantly satisfied with our selves ; so that we shall not only always acquit but always reverence our selves , and our Conscience will not only cease to shame us , but be continually applauding and smiling upon us , and instead of those importunate Clamours with which it was wont to entertain us , it s constant eccho to all our actions will be well done good and profitable servant . So that being entirely determined by the Will of God , which never varies from the Law of his Nature , we shall be perfectly satisfied with our selves , and for ever chuse and act without the least Mistrust or Hesitance . And then our Wills being perfectly subject to his , and all our powers of action entirely at his Devotion , we shall never have the least ground to fear or suspect his Displeasure , but be always fully satisfied that he loves us , that we are dear and pretious in his Eyes , and that to Eternity he will respect and look upon us with the smiles of an unchangeable Complacency . The sense of which will ravish our Hearts and for ever fill us with joy unspeakable and full of glory . So that whereas rebellious Souls are perpetually haunted with two restless Furies , viz. the shame of their guilt and the fear of their danger , which even here do give them more disturbance than all their sins can pleasure , and delight ; when once we are perfectly subjected to God , we shall be for ever discharged of them both , and then will our happy minds be always as couragious as Truth , and as confident as Innocence it self . AND as by our perfect Submission to God , we shall be wholly released from the trouble of chusing , and sufficiently warranted in our own Choices , so we shall be abundantly satisfied both of the Wisdom and Success of them . For then we shall be assured , even by a sweet and happy Experience , that whatsoever God commands us to do he most certainly knows that it is for our good , and that that is the Reason why he commands it . So that when we are entirely subjected to God , our Choices and Actions will be all directed by an infallible Wisdom to our own good . For while we chuse what God would have us , our Wills are guided by Gods Wisdom , and so in every genuine act of Obedience we are as infallible as Omniscience it self . When therefore we are perfectly resigned to God , we shall always will and act with as much Confidence and Assurance of a happy and prosperous Success as if we our selves were infinitely wise , and had a perfect Comprehension of all possible Issues and Events . And whilst wretched Rebels grope about under the Conduct of their own blind Wills , and for the most part do they know not what , and go they know not where themselves , but live by chance , and act at random ; our Wills and Actions being wholly steered by an All-wise Will , that never fails to measure them by the best Rules , and point them to the best Ends , we shall be always sure of our hands , and know infallibly before hand that every thing we will or do shall conspire to our own good . And this will enable us to perform the everlasting Race of our Obedience , with an unspeakable Freedom and Alacrity , and always render us wondrous light , and nimble , and expedite in our Operations . For whereas when men know not what may happen upon such an Action , and are not able to pry out all those hidden Events , that lurk in the Womb of their own Designs , they always act with Caution and Anxiety , and are doubtful and tremulous in their Motions ; when once we are sure of a good Event , we still go on with Courage , and Chearfulness ; and so we shall ever do , when we ever perfectly will and act under the command of God. For now we shall always see good Issues before us , and be firmly assured from that infallible Wisdom which governs his Will , and by his ours , that every thing we will or do shall be crowned with a happy Effect . And this will for ever wing our Souls with an unwearied Vigour and Activity , and render each act of our Obedience unspeakably sweet and delightful to us . And now O blessed mind ! what Tongue or Thought can reach thy happiness ; who living in a most perfect Subjection to an All-good and All-wise Will , art never in the least concerned or troubled to debate and deliberate what to chuse , but dost everlastingly embrace and follow what an infinite Goodness , and an infinite Wisdom hath chosen for thee ! VI. AS we are reasonable Creatures related to God , we are also obliged chearfully to trust in and depend upon him . For as he is the Prop and Center of all the mouldering Creation , the Almighty Atlas , that bears it upon his Shoulders , and keeps it from sinking into Ruine , we and every Creature in Heaven and Earth do hang upon him , and draw our breath from him , and if he shake us off but for a moment , we presently drop into nothing and perish . For could we exist of our selves this present moment , we might as well have done so the moment before , and may as well do so the moment after , and so backward and forward to all Eternity ; and unless we had such a Fulness of Essence in us , as to exist of our selves from all eternity past to all eternity to come , it is impossible we should exist so much as one moment without new supplies from the infinite and independent Fountain of Being . And what can be more fit or reasonable than that we who are thus born up by him , should freely trust in and depend upon him ; than that we should build our Hope upon the Prop of our Existence , and make him the Stay of our Confidence in whom we live and move and have our being ? Especially considering what a proper Object of Trust and Dependance he is ; and that not only as he is the sovereign Disposer of all those Issues and Events which concern us , but also as he is infinitely Wise , and always understands what is good or hurtful to us , and as he stands engaged both by his own essential Goodness , and free Promise never to fail those that put their Trust in him , but to manage all their Affairs to their everlasting Interest and Advantage . And in whom can we more rationally confide than in a Being of infinite Wisdom , Goodness and Power ; that always knows what is best for us , that always wills what he knows so , and always does what he wills ? All which considered , it s certainly incomparably more to our Interest and Advantage , that our Concerns should lie in his hands , and be managed as he sees best , than that every thing should happen to us according to our own Will and Desire . For there are innumerable things which in the natural Series and Order of Causes are concomitant and consequent to every Event , the greatest part of which are out of the Sphere of our Cognizance ; by reason of which it is impossible for us to make an infallible Judgment of the good or evil of any Event that befals us ; because though we may be secure that such an Event singly and apart by it self may be good or evil for us , yet for all we know there may be such Concomitants or Consequents inseparable to it , as may quite alter its Nature , and render that evil , which considered singly may be good for us , or that good which considered singly may be evil . We earnestly wish for such an Event , and are very confident it would be mighty advantagious to us ; but alas ! if it should befal us , according to the Series of things a thousand others must , and what they wil● prove we are not able to prognosticate ; but for all we know , the Mischief of them may abundantly out-weigh the Benefit of this . And this being so , how extremely unfit are we to make Choices for our selves , since in most particulars 't is almost an equal lay whether what we chuse will prove our Food or our Poison ? But now God being the supreme Orderer and Disposer of things , and having the first link of every Chain of Causes in his own hands , must needs have an intire Comprehension of all the intermediate ones , from the beginning to the end ; and his Power being not only the cause of all actual Events , but also of the possibility of those that shall never be actual , he must needs discern the utmost Issues and Concomitants of every possible , as well as of every future Event , and perfectly understand not only what will be beneficial or injurious to us , but also what might be so . So that 't is impossible for him to be mistaken in his Choices , because he knows as well before hand what things would be to us if they were , as what they are when they do actually exist . Upon the whole therefore 't is doubtless of inestimable Advantage to us , to be in the hands of God ; and verily next to Hell it self , I know nothing that is more formidable than for God to let us alone , and give us up to our own Wills and Desires . And should he call to us from Heaven , and tell us , that he was resolved to cross our Desires no more , but to comply with all our Wishes , let the event prove good or bad , we should have just reason to look upon our selves as the most forlorn and abandoned Creatures on this side Hell , as Persons excluded from the greatest Blessing that belongs to a Creature ; and if we had any hope of his re-acceptance of us , it would be infinitely our Interest to resign back our selves , and all our concerns to him , and on our bended knees to beseech him above all things not to leave us to our selves , or throw us from his Care and Conduct . It being therefore upon all accounts so highly fit and reasonable , and so much to our Interest and Advantage , that we should freely trust our selves , and all our Affairs into the hands of God , and depend upon him for the good success of all our honest Endeavours and Undertakings ; that we should acquiesce in his Disposal of things , and under all outward events be pleased and satisfied with his Conduct , as knowing that howsoever things may happen to us , they cannot be otherwise than as the wise and good God is pleased either to permit , or to order and determine them ; this I say being so fit in it self , and so much for our Interest , it is impossible that without it we can be happy either here or hereafter . For since both our Being and Well-being are wholly dependent on the Will of God , and we can neither be , nor be happy one moment longer than he pleases , how is it possible we should ever be quiet , and satisfied in our own minds without a great Assurance of and Confidence in him ? When we consider what a mighty Stake we have in his hands , how all our Fortunes lie at his feet , and how easily he can frown us into nothing , or spurn us into a Condition ten thousand times worse than nothing when ever he pleases , how can we be otherwise secure in our own minds , or avoid being eternally anxious and solicitous , but by firmly relying on his Truth and Goodness ; to the want of which is to be attributed all that carking Care , tormenting Fear and disquieting Thoughtfulness , which perpetually haunts the minds of men . They are sensible that their Condition is dependent , and that it is not in their own Power , either to make it what they would have it , or to secure and continue it when it is made so ; they know that by a thousand Chances which in despight of their Foresight or Power may happen , the next moment either themselves may be snatched from what they possess , or what they possess may be snatched from them ; they find that their most probable Designs are liable to innumerable Miscarriages , and that when they have formed their Projects never so wisely , there are infinite cross Accidents may intercurr and dash them in pieces ; and in this uncertain State of their Affairs , they either think not of God at all , but live at the Courtesie of a fickle Chance , and leave themselves to be tossed , and bandied to and fro at the pleasure of a blind and undesigning Fortune , upon whose ever-moving Wheel their wearied thoughts can never rest ; or if they think of God , it is with great Mistrust and Despondency ; they fear he will not be regardful enough of them , nor prove so kind to them as they could wish , and are possest with an obstinate opinion that 't would be much better for them to be their own Carvers , than to live at his Disposal and Allowance . And hence proceed all those Anxieties and Discontents , those fretting Cares , dismaying Fears , perplexing and misgiving Thoughts , which do continually gaul and disquiet them ; and from these their thorny disquietudes it is impossible they should ever be wholly free , no not in Heaven it self , till they have wrought their Minds to a perfect Trust and Confidence in God. For we shall be altogether as dependent upon God for our heavenly , as we are for our earthly Happiness ; because , though all those Acts of heavenly Virtue , in which our heavenly Happiness consists , will be much more in our own Power , than any of these worldly goods are , yet they will be no longer in our Power than God shall think fit to enable us to chuse , and act , and to support us in our Being and Existence , which then we shall sensibly perceive entirely depends upon the All-enlivening vigour of his vital breath . And therefore though he hath promised to continue our being in that most blessed State for ever , yet unless we perfectly trust in his Veracity , our Minds will be continually disturbed with anxious and misgiving Thoughts ; we shall be afraid lest one time or other he should forget his Promise , and upon some unknown Reason or Emergency withdraw from us that Influence of his All-upholding Power , upon which our Being and Well-being depends , and let us drop into Nothing . And the greater our Happiness is , the more we should be afraid of losing it ; because we should be always sensible that it entirely depends upon the Pleasure of God , whose Truth and Goodness , we could not perfectly confide in . So that were we placed in the midst of Heaven with a misgiving , distrustful Mind of God , that would imbitter all the joys of it , and give them a harsh and ungrateful Farewel . For the fearful Apprehensions we should continually have of being thrust out of Heaven again , and tumbled headlong from all our Glory , would be such a continual Affliction to us , that we should even pine away our happy Eternity , for fear of being eternally deprived of it . So impossible it is for any dependent Being to be happy , without an entire Trust and Confidence in God upon whom its Being and Happiness depends . AND therefore the Gospel to render our future Happiness compleat , endeavours to train us up before-hand to a firm and perfect Confidence in God , by making it an essential part of our duty to commit the keeping of our souls to God in well-doing , 1 Pet. iv . 19 . to trust in the living God who gives us all things richly to enjoy , 1 Tim. vi . 17 . not to trust in our selves but in God who raiseth the dead , 2 Cor. i. 9 . to believe in God , and not be troubled at any Events which happen to us in this world , John xiv . 1 . and not to cast away our confidence , Heb. x. 35 . and the like ; the Sense of all which is , to press and engage us to a constant and chearful Relyance upon God , and to endeavour to affect our minds with a deep sense of his over-ruling Providence , and a full Assurance of the Goodness of all those great Designs he is driving on in the World ; and accordingly to acquiesce in , and embrace all Events as the tokens of his Love and Favour , and always to live upon this Persuasion , that it is infinitely better for us to be in Gods hands than in our own , and that he knows much better how to dispose of us , and our affairs than we do , and that he will take care to dispose of them as much to our advantage as we our selves should , if we knew as much as he doth . Now though by reason of those strong Impressions which sensible things in this Life of Sense make upon us , we should not always be able so firmly to rely upon , and repose our selves in Gods invisible Power , as not to be at all disquieted about the Issues and Events of things ; yet if by frequent acts of Trust and Relyance on him , we have so disposed our minds to confide in him , as that by looking up to his over-ruling Providence , we can ordinarily stay and support our selves , amidst the Changes and Revolutions of this world ; if when a storm of Adversity hangs lowring over , or showers down upon us , we can flie to God for shelter , and promise our selves Safety and Protection under the out-stretched wings of his Providence ; in a word , if when we smart , we can ordinarily hope in him , and rest persuaded that under his gracious Conduct and Disposal , all things shall work together for our good ; this our imperfect , wavering Hope and Dependance , shall in the other life be immediately ripened into a most perfect Confidence , and Assurance . For there we shall be wholly removed from this Life of Sense , by which our Trust in Gods invisible Providence is very much weakned and distracted ; and besides we shall have much quicker and clearer apprehensions of his Nature , and of the infinite Reasons we have to confide in him . And then when after all the threats of a tempestuous Voyage , we shall find our selves landed in a blessed World , and possessed of all its promised Glories , this mighty Experiment of Gods Fidelity and Goodness , will immediately settle our predisposed minds , into such an immovable Confidence in him , as that from thenceforth no Fear or Distrust will ever find the least access to our thoughts , but we shall be so perfectly assured of his Truth and Goodness , that though we shall feel our selves sustained and blest every moment by the arbitrary Influences of his Benignity and Power , yet we shall be as confident for ever of the continuance of our bliss , as we could be , if we did self-exist , and held the eternity of our Being and Happiness as independently as God doth his . For though our Condition will be ever dependent , yet'twill be ever dependent upon such a foundation as can no more fail than Gods own Life and Being ; viz. upon his Veracity and Goodness , both which are so essential to him , as that he cannot exist without them . And knowing our selves so firmly secured in this our dependent State , as that we can never sink unless God himself sink under us , we shall be to all Eternity not only as safe , but as satisfied in it , as if we were every one a God to himself ; and in this blessed Security we shall quietly enjoy God and our selves for ever . So that our Trust and Confidence in God will crown the Pleasure of all our other Virtues , by giving us full Security of an everlasting Fruition of it . For now the ravished mind will have no fear or distrust to cramp or arrest it , in its blessed operations ; no anxious Thoughts of a sad futurity to sower its present enjoyments ; but 't will enjoy all Heaven every moment , in a fearless Security of enjoying it all for ever . And when it shall perfectly love , contemplate and adore God , with a sure and certain Confidence , of contemplating , loving and adoring him perfectly for ever , O! how unspeakably will this enhance the Pleasure of those beatifical Acts ! For now in every moment of all our blessed Eternity , we shall still have the Joy of a blessed Eternity to come ; and besides all those Pleasures which each present moment of our heavenly Life shall abound with , we shall still have the Pleasure of a Prospect of infinite Ages of Pleasure . And thus the blessed mind , you see , by its perfect Dependance upon God , consummates its own Heaven , and secures it self for ever in a most quiet and undisturbed Enjoyment of it . BY all which I think it sufficiently appears , how much each of these Divine Virtues , which as rational Creatures we are obliged to exert , and exercise upon God , contributes to our heavenly Happiness ; and consequently , how indispensably necessary our present Practice of them is to dispose and capacitate us to enjoy it . SECT . III. Concerning the Social Virtues , shewing that these also are included in the Heavenly Part of the Christian Life , and that in their Natures they very much contribute to our Heavenly Happiness . MAN of all sublunary Creatures is the most adapted for Society . For though the greatest part of other Creatures do covet Society , as well as he , yet he alone is furnished with that gift of Nature which renders Society most pleasant and useful , and that is the gift of Speech . By means of which we can express our Thoughts , and maintain a mutual Intelligence of Minds , with one another ; and thereby divert our Sorrows , mingle our Mirth , impart our Secrets , communicate our Counsels , and make mutual Compacts and Agreements to supply and assist each other . And in these things consists the greatest Vse and Pleasure of Society . And as of all Creatures we are the best fitted for Society , so we stand in the greatest need of it . For as for other Creatures , after they come into the World they are much sooner able to help themselves than we ; and after we are most able to help our selves , there are a world of Necessaries and Conveniences without which we cannot be happy , and with which we cannot be supplied without each others aid and assistance ; which in an unsociable State of Life we should of all Creatures in the World be the most indisposed to render to one another . For as Aristotle de Repub. lib. 1. pag. 298. hath observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As man in his perfect state is the best of all Animals , so separated from Law and Right he is the worst . For out of Society we see his Nature presently degenerates , and instead of being inclined to assist , grows always most salvage and barbarous to his own kind . Since therefore we have so much need of each others help , Society is absolutely necessary to cherish and preserve in us our natural Benevolence towards one another , without which instead of being mutually helpful , we should be mutually mischievous . For as the same Philosopher hath observed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Id. ibid. He that cannot contract Society with others , or through his own Self-sufficiency doth not need it , belongs not to any Commonwealth , but is either a wild Beast , or a God. We being therefore so framed for Society , and under such necessities of entring into it , it hence necessarily follows , that being associated together , we are all obliged in our several Ranks and Stations so to behave our selves towards one another as is most for the Common Good of All ; and that since the Happiness of each particular Member of our Society redounds from the Welfare of the Whole , and is involved in it , we ought to esteem nothing good for our selves that is a Nuisance to the Publick . Because whatsoever this suffers , I and every man suffer ; and unless I could be happy alone , that can never be for my Interest in particular , that is against my Interest in common . Now in such a mutual Behaviour as most conduces to our common Benefit and Happiness as we are in Society with one another , consists all Social Virtue ; the proper Use and Design of which is to preserve our Society with one another , and to render it a common Blessing to us all . And hereunto five things are necessary , viz. 1. That we be charitably disposed towards one another . 2. That we be just and righteous in all our Intercourses with each other . 3. That we behave our selves peaceably in our respective States and Relations . 4. That we be very modest towards those that are Superiour to us in our Society , whether it be in Desert or Dignity . 5. That we be very treatable and condescending to all that are Inferiour to us . Under these Particulars are comprehended all those Social Virtues upon which the Welfare and Happiness of Humane Society depends . Now that the Practice of all these is included in the Christian Life , and doth effectually conduce to our everlasting Happiness , I shall endeavour particularly to prove . And I. AS rational Creatures associated and so related to one another , we are obliged to be kindly and charitably disposed towards each other . For the end of our Society being mutually to aid and assist one another ; it is necessary in order hereunto that we should every one be kind and benevolent to every one , that so we may be continually inclined mutually to aid and do good Offices to one another . And so far as we fall short of this , we fall short of the End of our Society . For to be sure the less we love one another , the less prone we shall be to promote and further each others Welfare , and consequently the less Advantage we shall reap from our mutual Society . But if instead of loving , we malign and hate each other , our Society will be so far from contributing to our Happiness , that it will be only a means of rendring us more miserable . For it will only furnish us with fairer Opportunities of doing Mischief to one another , and that mutual Intercourse we shall have by being united together in Society will supply us with greater Means and Occasions to wreak our spight upon each other . For Society puts us within each others reach , and by that means ( if we are enemies ) renders us more dangerous to one another ; like two adverse Armies , which when they are at a Distance can do but little hurt , but when they are joined and mingled never want opportunities to destroy and butcher one another . So that Hatred and Malice , you see , renders our Society a Plague , and we were much better live apart poorly and solitarily , and withdraw from one another as Beasts of Prey do into their separate Dens , than continue in one anothers reach , and be always liable , as we must be while we are in Society , to be baited and worried by one another . AND as Hatred and Malice spoils all our Society in this Life , and renders it worse than the most dismal Solitude , so it will also in the other . For whensoever the Souls of men do leave their Bodies , they doubtless flock to the Birds of their own Feather , and consort themselves with such separate Spirits as are of their own Genius and Temper . For besides that good and bad Spirits are by the eternal Laws of the other World distributed into two separate Nations , and there live apart from one another , having no other Communication or Intercourse but what is between two Hostile Countries that are continually designing and attempting one against another ; so that when wicked Souls do leave this Terrestrial Abode and pass into Eternity , they are presently incorporated by the Laws of that invisible State into the Nation of wicked Spirits , and confined for ever to their most wretched Society and Converse ; besides this , I say , Likeness doth naturally congregate Beings , and incline them to associate with those of their own Kind . Now Rancour and Malice is the proper Character of the Devil , and the natural Genius of Hell ; and consequently 't is by a malicious Temper of Mind that we are naturalized before-hand Subjects of the Kingdom of Darkness , and qualified for the Conversation of Furies . So that when we go from hence into Eternity , this our malignant Genius will render us utterly averse to the friendly Society of Heaven , and naturally press and incline us to consort with that wretched Nation of spightful and rancorous Spirits , with whom we are already joined by a Likeness and Communion of Natures . But O! much better were it for us to be shut up all alone for ever in some dark Hole of the World , where we might converse only with our own melancholy Thoughts , and never hear of any other being but our selves , than to be continually plagued with such vexatious Company ! For though we who are spectators only of Corporeal Action , cannot discern the manner how one Spirit acts upon another ; yet there is no doubt but Spiritual Agents can strike as immediately upon Spirits , as bodily Agents can upon Bodies ; and supposing that these can mututually act upon one another , there is no more doubt but they can mutually make each other feel each others Pleasures and Displeasures , and that according as they are more or less powerful , they can more or less aggrieve and afflict one another . And if so , what can be expected from a company of spightful and malicious Spirits joined in Society together , but that their Conversation should be a continual Intercourse of mutual Mischiefs and Vexations ? especially considering how they here laid the foundation of an eternal Quarrel against one another . For there all those Companions in Sin will meet , who by their ill Counsels , wicked Insinuations , and bad Examples did mutually contribute to each others Ruine ; and being met in such a woful State ; how will the tormenting sense of those irreparable injuries they have done each other , whet their Fury against and incite them to play the Devils with one another ? And what can be expected from such a Company of waspish Beings , so implacably incensed against one another , but that being shut up together in the infernal Den , they should be perpetually hissing at , and stinging each other ? But then besides those mutual plagues which these furious Spirits must be supposed to inflict upon one another , they will be also nakedly exposed to the powerful Malice of the Devils those fierce Executioners of Gods righteous Vengeance , who , as we now find by Experience , have power to suggest black and horrid Thoughts to us , and to torture our Souls with such dreadful Imaginations as are far more sharp and exquisite than any bodily Torments . And if now they have such Power over us , when God thinks fit to let them loose , what will they have hereafter , when our wretched Spirits shall be wholly abandoned to their Mercy , and they shall have free Scope to exercise their Fury upon us , and glut their hungry Malice with our Griefs and Vexations ? It seems at least a mighty probable Notion , that that horrid Agony of our Saviour in the Garden which caused him to shriek and grone , and sweat as it were great Drops of Blood , was chiefly the effect of those preternatural Terrours , which the Devils , with whom he was then contesting , impressed upon his innocent Mind . And if they had so much Power over his pure and mighty Soul , that was so strongly guarded with the most perfect and unspotted Virtues , what will they have over ours when we are abandoned to them , and thrown as Preys into their Mouths ? With what an Hellish Rage will they fly upon our guilty and timorous Souls , in which there is so much Tinder for their injected Sparks of Horror to take fire on ? SINCE therefore Rancour and Malice doth so naturally incline and hurry our Souls towards the wretched Society of Devils and damned Spirits , the Gospel which so industriously consults our Happiness , takes all possible Care to train us up in Charity and mutual Love ; and makes it a Principal , as well as necessary Part of our Christian Life , heartily to love one another . For this , as our Saviour tells us , is the Darling Precept which lay next to his Heart ; this is my Commandment that ye love one another , Joh. xv . 12 . And accordingly we are bid not only to follow after Charity , 1 Cor. xiv . 1 . and to do all things with Charity , 1 Cor. xvi . 14 . but also to put on Charity above all things , Col. iii. 14 . and to dwell in Love , which the Apostle tells us , is to dwell in God who is Love , 1 Joh. iv . 16 . The intent of all which is , to oblige us to bear an universal good Will to all , and to take an hearty Complacency in all that are truly lovely ; to be ready to contribute to and rejoice in every ones Good and Welfare , and in a word , to live in the continual exercise of all those charitable Offices which our present State and Condition requires and calls for . To be courteous and affable , and to treat all those we converse with with an obliging Look , a gentile Deportment and endearing Language . To be long-suffering , mild and easie to be entreated ; not to break forth into Rage and Storm upon every petty Provocation , and when we are justly provoked not to suffer our Displeasure to fester into Malice and Rancour , but to be forward and easie to be reconciled . To be of a compassionate and sympathizing Temper , and to rejoice with those that rejoice , and weep with those that weep . To be candid Interpreters of Men and their Actions ; to be ready to mitigate and excuse their Faults and put fair Comments on their Actions ; and to be so far from making malicious Glosses on their innocent Meaning , from proclaiming their Miscarriages , and rejoicing in their Falls , as not to believe ill of them but upon undeniable Evidence , and when we are forced to do so , to pity and lament them , and endeavour and pray and hope for their Reformation . In short , to be benign and bountiful to the necessitous and distressed , and to endeavour according to our Ability to allay their Sorrows , remove their Oppressions , support them under their Calamities , and counsel them in their Doubts ; to be ready to every good Work , and like Fields of Spices to be scattering our Perfumes through all the Neighbourhood ; and all this out of an honest and sincere purpose to promote their Good , and not meerly to acquire to our selves a popular Vogue and Reputation . All which are essential Parts of that Charity which the Gospel enjoins us to exercise towards one another . For so the Apostle assures us , 1 Cor. xiii . 4 , 5 , 6 , 7. Charity suffereth long , and is kind , charity envieth not , charity vaunteth not it self , is not puffed up , doth not behave it self unseemly , seeketh not her own , is not easily provoked ; thinketh no evil , rejoiceth not in iniquity , but rejoiceth in the truth , beareth all things , believeth all things , hopeth all things , endureth all things . NOW though there be several Acts of Charity that will cease for ever in Heaven , such as long-suffering , giving of Alms and forgiving of Injuries , and the like ; because among the People of Heaven there will be none of the Faults or Miseries about which these Acts are conversant ; yet even the Practice of these is indispensably necessary to temper and dispose our Minds to heavenly Charity , which till we are disposed to by universal Love , we shall never be capable of exercising ; but since all virtuous Dispositions are acquired by Acts , it is impossible we should acquire the Disposition of universal Love , unless we universally practise it . 'T is by giving Alms that that we must acquire cordial Charity to the poor and needy ; and by forgiving Injuries that we must dispose our selves to love those that offend us . For these Acts are Causes as well as Signs of a charitable Temper , and are necessary not only to signifie it where it is , but also to produce it where it is not . When therfore by acting all those Parts of Charity which are proper to this as well as the other State , we have acquired this blessed Disposition of universal Charity , our Minds are fairly framed and tempered for the Society of Heaven . And though in the perpetual Justle and Tumult of this World some little Piques and Displeasures should now and then arise in our Minds , yet if in the cool and standing Temper of our Souls we are hearty Well-wishers to all Men , and hearty Lovers of all that do in any measure love and resemble God , we are in a natural Tendency to Heaven , that perfect Element of Love , and when we go from hence shall consort our selves with unspeakable Joy and Alacrity with those great and blessed Lovers that inhabit it . Who being all of them most amiable and Godlike Souls , that are every one of the same Temper with our selves , being touched at the same Loadstone and made partakers of the same Divine Nature , we shall immediately close and join with them in the strictest Unions of Love. For those heavenly People being all of them most flagrant Lovers of God , are so united in him who is the common Center of Love , that no Saint or Angel can enjoy his Love without possessing a proportionate Degree of theirs ; and their Love of one another being all subordinate to their common Love to God , and grounded upon it , though their strongest Inclination , like that of excited Needles , be still towards him the blessed Magnet at which they have every one been touched , yet do they all stick fast to one another , being clung inseparably together by those attractive Virtues which they have all derived from him . And in this state of perfect Friendship they converse together with unspeakable Pleasure , and all their Conversation is a perpetual Intercourse of wise and holy Endearments . And now what a blessed Society must this be , wherein perfect Love and Friendship reigns and hath an All-commanding Empire ; where every Heart mingles with every one , and all like precious dusts of Gold , are melted together into one solid Ingot ; where infinite Myriads of blessed Spirits , by interchangeably clasping and twining with one another , are so inseparably united and grown together that they are all but one compounded Soul ! And when from the highest Angel to the lowest Saint they are all so tied together by the Heart-strings that every one is every ones dear Friend , what inexpressible Content and Complacency must they needs take in one another ! When I shall pass all Heaven over through ten thousand millions of blessed Beings , and meet none but such as I most dearly love and am as dearly beloved by , O! what unspeakable Rejoicings and Congratulations will there be between us ! Especially when I shall find no Defect either of Goodness or Happiness in them , nor they in me , to damp our mutual Joy and Delight in each other ; but every one shall be what every one wishes him , a perfect and a blessed Friend . For perfect Lovers have all their Joys and Griefs in common between them ; but the Heavenly Lovers having no Griefs among them , do only communicate their Joys to one another . For where they love so perfectly as they do in Heaven , there can be no such thing as a private or particular Happiness , but every one must have a share in every ones ; and consequently in this their mutual Communication of Blisses , every ones Happiness will , by his Friendship to every one , be multiplied into as many Happinesses as there are Saints and Angels in Heaven ; and so every Joy of every Member of the Church Triumphant runs round the whole Body in an eternal Circulation . For that blessed Body being all composed of consenting Hearts , that like perfect Unisons are tuned up to the same Key , when any one is touched , every one ecchoes and resounds the same Note ; and whilst they thus mutually strike upon each other , and all are affected with every ones Joys , it is impossible but that , in a State where there is nothing but Joy , there should be a continual Consort of ravishing Harmony among them . For such is their dear Concern for one another , that every ones Joy not only pays to , but receives Tribute from every ones ; so that when any one blessed Spirit rejoices , his Joy goes round the whole Society ; and then all their rejoicings in his Joy reflow upon , and swell and multiply it ; and so as they mutually borrow one anothers Joys , they always pay them back with Interest , and by thus reciprocating do everlastingly increase them . II. AS we are rational Creatures related to one another , we are obliged to be just and righteous in all our Intercourses with each other . To yield to every one whatsoever by any Kind of Right , whether natural or acquired , he can demand or challenge of us . For there are some things to which every Man hath a Right by Nature as he is a Part or Member of Humane Society . As for instance , Life , which is the Principal of all our Actions and Perceptions , is freely lent us by God , who is the Source and Fountain of Life ; and consequently till God resumes his Loan , or we forfeit it by our own Actions , we have all a natural Right to live , and for any man to attempt to deprive us of our Life , or of our Means of living , is the highest Injury and Injustice . Again , Words being instituted for no other End but to signifie our Meaning and to be the Instrument of our Intercourse and Society with one another , every one who is a Member of Humane Society hath a Right to have our Meaning truly signified to him by our Words , and whosoever lies or equivocates to another , doth thereby injuriously deprive him of the natural Right of Society . Again , a good Name being the Ground of Trust and Credit , and Credit the main Sinew of Society , till men have forfeited their good Name , they have a natural Right to be well reputed and spoken of ; and whosoever either by false Witness , publick Slanders , or private Whisperings , endeavours to attaint an innocent Mans Reputation , doth thereby injuriously attempt to exclude him from the Conversation of Men , and shut the Door of Humane Society against him . Once more , Promises being the great Security of our mutual Intercourse and Society with one another , every Man that hath a Right to Society hath a Right to what another promiseth him , provided it be but lawful and possible ; and therefore for any man to promise what he intends not to perform , or to go back from his Promise when he lawfully may and can perform it , is an Act of unjust Rapine ; and I may every whit as honesty rob another Man of what is his without my Promise , as of what I have made his by it ; he having an equal Right to both by the fundamental Laws of Society . In fine , the great Design of our Society being to help and assist one another , every Man has a Right to be aided and assisted by every one with whom he hath any Dealing or Intercourse ; to have some share of the Benefit of all that Exchange , Traffick and Commerce which passes between him and others ; and therefore for any man in his Dealings with others to take Advantage from their Necessity or Ignorance to oppress or over-reach them , or to deal so hardly by them as either not to allow them any share of the Profit which accrues from their Dealings , or not a sufficient share for them to subsist and live by , is an injurious Invasion of that natural Right which the very End and Design of Society gives them . But then besides these natural , there are also acquired Rights ; and such are those which either by legal Constitution or by mutual Compacts and Agreements we are seized and vested with ; which Constitutions and Compacts being absolutely necessary to the upholding and regulating of humane Societies , it is no less necessary that all those Rights which they confer should be inviolably preserved ; and whosoever knowingly or wilfully takes away or detains from another what he is thus entitled to by Law or Agreement , is guilty either of a Fraud or a Robbery , either of which is an unjust Violation of the Rights of humane Society . So that the Practice of Justice and Righteousness , as it is confined to humane Society , consists in not intrenching either upon the natural or acquired Rights of those with whom we have any Dealing or Intercourse ; in not endeavouring to deprive them either of their Lives or Livelihoods , unless by their own Actions they forfeit them to us ; in imparting our true Meaning to them by our Words , and neitheir hiding it under Lies and Falshoods , nor disguising it with equivocal Reservations ; in making good to them all our lawful and possible Promises , in not falsely aspersing their good Names and Reputations , nor suffering them to be falsely aspersed when we are able to vindicate them ; in neither using them cruelly in our Dealings , so as wilfully to damnifie them , nor hardly so as either to rake all the Advantage to our selves , or not to allow them such a competent share of it as is necessary to support and maintain them : in a word , not to defraud or rob them of any thing which either by Constitution of Law , or by Compact and Agreement they have a Right to . This is civil Righteousness , and without this it is impossible that any Society should be happy . For how can any one be secure in a Society where Violence and Rapine , Falshood and Oppression reign ; where Causes are decided not by Rules of Justice but by dint of Power , and the strongest Arm is the sole Arbitrator of Right and Wrong ; where Promises and Professions are only Traps and Snares , and every man lays Ambushes in his Words , and lurks behind them in reserved Meanings , only to await an Opportunity to surprize and ruine every one he converses with ? It would doubtless be far more eligible for Men to disperse and disband their Society and live apart as Vermin do , and subsist by robbing and filching from one another , than live together as they must in such a State of Injustice like Bundles of Briars and Thorns , and out of their mutual Jealousies and Distrusts be continually tearing and scratching one another . NOW , as I shewed you before , what Mens Tempers are here , such will their Company be hereafter . So that if we go out of this World with an unrighteous Temper , we must expect to be confined in the other to an unrighteous Society ; and if Unrighteousness be such a Nuisance to our Society in this Life , what a Plague will it be to it in the Life to come ? For the most barbarous Societies of Men in this Life , have some Remains of Justice and Equity among them ; and though the best of them have many corrupt Members that are bad in the main , yet whether it be by their natural Temper , or their Fear of Punishment or Disgrace , or by their Sense of Honour or Checks of Conscience , they are frequently restrained from many bad things , and particularly from Dishonesty and Injustice ; by which means their Society is rendred much more tolerable . But in the other Life , as they are all perfectly good that are in the Society of the good , so they are all perfectly wicked that are in the Society of the wicked ; and whatsoever Checks there may be in their Natures to any particular Acts of Wickedness , they are there all born down by their inveterate Malice against God , and outragious Despair of ever being reconciled to him . So that in all their Society with one another there is not the least Intermixture of just and righteous Intercourse , but all their Conversation is Falshood and Treachery , Violence and Oppression , and whatsoever else is hurtful and injurious to one another . For the Devil who is the sovereign Prince of their Society , is described in Scripture to be the Father of Lies , and a Murtherer from the beginning , that is , a most outrageously unjust and unrighteous Being , one whose whole Trade hath been to cheat and deceive , to rook men of their Happiness , and mask his murtherous Intentions against them with dissembled Smiles , and fawning Endearments . And doubtless Regis ad exemplum is true there as well as here ; the miserable Vassals of his dark Kingdom do all imitate his Manners and tread ●n his Footsteps . And if so , O! good Lord what woful Society must they have with one another ! When by reason of their continual Experience of each others Falshood and Insincerity , all mutual Trust and Confidence is banished from among them , and every one is forced to stand upon his own Guard in continual Expectance of Mischief from every one . When all their Life is a Trade of diabolical Knaveries , and their whole Study is to do and retaliate Injuries , and the main Business of this their hellish Society is to circumvent and play the Devils with one another . Doubtless this alone is enough to make Hell a most dreadful State though there were nothing else dreadful in it ; and I verily believe , if it were left to my own Option , I should much rather chuse to languish out an Eternity in some dismal Dungeon alone , and there converse only wlth my own silent Griefs , than to dwell for ever in the Garden of the World accompanied with such false and villanous Creatures . THAT this therefore may not be our Fate hereafter , it is a great Part of the Business of our Holy Religion to train us up for better Company , by inuring us before-hand to the Practice of Righteousness and Justice . For so it obliges us to do unto men whatsoever we would that men should do unto us , Mar. vii . 12 . that is , so to deal with every man as if we had exchanged persons with him , and he were in our place , and we in his . And in particular it enjoins us to be harmless as Doves as well as wise as Serpents , Mat. x. 16 . to converse in the World with simplicity and godly sincerity , 2 Cor. i. 12 . to keep up an honest conversation in the world , 1 Pet. ii . 12 . not to lie to one another , Col. iii. 9 . not to go beyond or defraud our brother in any matter , 1 Thess. iv . 6 . The sense of all which is , to oblige us to maintain a strict Integrity in all our Professions and Intercourses with men , and not to allow our selves in any Course of Action which the Laws of Justice and Sincerity disapprove ; to measure our Words by our Meaning , and our Meaning so far as we are able , by the Truth and Reality of things ; to converse among men with a generous Openness and Freedom , and with as little Reserve and Disguise as is possible and prudent , considering what a treacherous and ill-natured World we have to deal with ; to be what we seem , and not to paint ill Meanings with smiling Looks and smooth Pretences ; to notifie our Intentions and unfold our Hearts , and , so far as innocent Prudence will admit , to turn our selves inside outwards to all we converse with ; to give to every one his due and not to intrench upon other mens Rights , whether it be to their Lives or Liberties , Reputations or Estates : in a word , to weigh to our Neighbours and our selves in the same Balance , and to do to them whatsoever we could reasonably wish they should do to us , if we were in their Persons and Circumstances . By the Practice of which excellent Rules our Mind will by degrees be refined and purified from all Disposition to Fraud and Injustice ; and then when we go from hence into Eternity we shall carry thither with us such a just and righteous Frame of Mind , such an honest Plainness and Integrity of Temper as will immediately qualifie and dispose us for the Society of just men made perfect , who finding us already united to them in Disposition and Nature , will joyfully receive us into their blessed Communion . And now , O! the blessed State we shall be in , when being stripped of all Partiality and unjust Desire , of all Insincerity and Craftiness of Temper , we shall be admitted into a Nation of just and righteous People , where every one has his appropriate Seat and Mansion of Glory , and is so perfectly contented with it that he never covets what another enjoys , so that every one possesses what is his own without the least suspicion of being ejected by a subtiler or more powerful Neighbour ; where being perfectly assured of each others Integrity , they converse together with the greatest Openness and Freedom , and in all their Language , whatsoever it be , do read their Hearts and convey their Intentions to one another ; where their Souls converse face to face , and do freely unbosom themselves to one another without the least Disguise or Dissimulation ; so that in all their Society there is no such thing as a Secret or Mystery , but they are all Bosom Friends to one another , and every one has a Window into every ones Breast ! O! blessed God what a most happy Conversation must such just Souls as these enjoy with one another , from whose Society all Fraud and Falshood , Violence and Oppression is for ever banished ! For whilst they live together as they do in the continual Exercise of perfect Righteousness and Integrity , they can neither design upon nor suspect one another , and so consequently must needs converse together with infinite Security and Freedom . And being all of them thus inviolably safe in each others Sincerity and Justice ; every one enjoys his proper Rank and Degree of Glory without Fear or Disturbance , and freely communicates his wise and excellent Thoughts to every one without any Strangeness or Reserve . Thus all Heaven over there is a most perfect Freedom of Conversation among those righteous People that inhabit it , and every one is every ones Neighbour , and every ones Neighbour is as Himself . For in all their Communication and Intercourse they mutually exchange Persons with one another , and there is no one doth that to another which he would not gladly have done to himself in the same Condition and Circumstances . So that none of them all can possibly be aggrieved because they are every one dealt by just as they would be , most fairly , most righteously and faithfully . And hence there can be no Grudges among them , no Whisperings , Backbitings or spightful Misrepresentations , because every one likes what every one does , and so they are all perfectly satisfied with one another . And thus you see in the Exercise of perfect Righteousness and Integrity all the Society of Heaven is rendred perfectly happy . III. AS we are rational Creatures related to one another we are obliged to behave our selves peaceably in our respective States and Relations . For Society being nothing but an united Multitude , it is indispensably necessary to the preservation of its Union , that every Individual Member of it should peaceably comport himself towards every one in that Degree and Order wherein he is placed . Because , as the Health of natural Bodies depends upon the Harmony and Agreement of their Parts , so doth the Prosperity of Societies or political ones . For 't is Peace and mutual Accord which is the Soul that doth both animate and unite Society and keep the Parts of it from dispersing and flying abroad into Atoms , which nothing but Force and Violence can hinder them from , when once they are broken into Discords and Dissentions . So true is that of our Saviour , A Kingdom divided against it self cannot stand . For besides that Division impairs the strength of a Society , which like an impetuous Stream being parted into several Currents runs with far less force , and is much more easily forded ; for the several Factions that are in it are like the several Nations in a Confederate Army , which though they be all united into one Body have several contrary Interests and Designs , which divides their Councils and sows Jealousies among them , and so renders them not only less able to withstand the Force of an unanimous Enemy , but also less willing to aid and assist one another ; besides this , I say , Faction and Discord naturally disunite and separates Society , as it dissolves the Bond of Peace which holds it together . For a Society without Peace is but an aggregated Body whose Parts lie together in a confused heap , but have no Joints or Sinews to fasten them to one another ; for want of which instead of mutually assisting , they do but mutually load and oppress each other ; which must necessarily divide their Wills and their Interests , and when that is done 't is only external Force that hinders them from dividing and separating their Society . Upon this account therefore every man is obliged , as he is a Member of Humane Society , to comport himself peaceably with all men ; because otherwise he will necessarily render himself a publick Pest and Nuisance . For so long as he is of an unquiet and turbulent Spirit , instead of being an Help he must necessarily be a Disease to every Community of which he is a Member ; and if those with whom he is joined were all of his Humour and Spirit , it would be much better for them all to live asunder in the most solitary Condition , than to continue in Society together ; because instead of helping and assisting they would be sure to be continually vexing and plaguing one another . IF therefore we go into the other World with an unquiet and quarrelsome Temper , we shall be thereby inclined to and prepared for the most wretched and miserable Society , even the Society of those factious Fiends that could not be quiet even in Heaven it self , but raised a Mutiny before the Throne of God , and for so doing were driven thence , and damned to keep one another Company in endless Misery and Despair . The Souls of men therefore being by the Laws of the Invisible State always assigned to that Society of Spirits whereunto they are most connaturalized in their Temper , we must expect , if we go into Eternity with turbulent and contentious Minds , to be thrust into the Society of Devils and damned Ghosts , with whom we are already joined in a strict Communion of Natures . And O! what a dreadful thing must it be , to be forced to spend an Eternity in such wretched Company ! Verily methinks the most horrid and frightful Idea I can form in my own Mind , is , that of a company of snarling and quarrelsome Spirits , crouded like so many Scorpions and Adders into a Den together , and there forced by the Venomousness of their Temper to live in continual Mutiny , and be perpetually hissing and spitting Poison at one another . For though those words of our Saviour , Mat. xii . 25 , 26. imply that Satans Kingdom is not divided , yet they are not to be so understood as if there were any such thing as Peace or Concord among those rancorous Spirits , for that is impossible to be imagined ; no , doubtless they would be divided eterdally if they could , being such continual plagues as they are to one another , and think it a mighty Happiness to be shut up all alone in separate Dens , where they might never see nor hear of one another more ; but being chained together as they are by an adamantine Fate , which they cannot withstand , they consent in this and in this only , to oppose all good Designs , and do the utmost Mischief they are able . But as to all their other Intercourses they are continually embroiled , and do live in an eternal Variance with one another . So that their Society is like that Monster Scylla , whom the Poets talk of , whose inferiour parts were a company of Dogs that were perpetually snarling and quarrelling among themselves , and yet were inseparable from one another as being all of them parts of the same substance . WHEREFORE since to be united by indissoluble Ligaments to this wretched Society will be the certain Fate of all factious and contentious Souls , our blessed Religion , whose great Design is to advance our happiness , hath taken abundant care to educate our Minds in Quietness and Peace . For hither tend all those Precepts of it which require us to follow peace with all men , Heb. xii . 14 . to be at peace among our selves , 1 Thess. v. 13 . to follow after the things that make for peace , Rom. xiv . 19 . to keep the unity of the Spirit in the bond of peace , Eph. iv . 3 . to be of one mind and to live in peace , 2. Cor. xiii . 11 . and if it be possible , and as much as in us lies , to live peaceably with all men , Rom. xii . 18 . in a word , to mark them that cause divisions among us , and avoid them , Rom. xvi . 17 . and to do our part that there be no divisions among us , but that we be perfectly joined together in the same mind , and in the same judgement , 1 Cor. i. 10 . The Design of all which is to bind us over to the Study and Practice of Vnity and Concord , and restrain us by the strictest Obligations from all schismatical , factious and turbulent Behaviour in those sacred or civil Societies whereof we are Members . And unless we do sincerely endeavour to fulfil these Obligations , however we may monopolize Godliness to our own Party , and claw and canonize one another , we are Saints of a quite different strain from those blessed ones above , and are acted by the factious Spirit of the Devil , whose Business it is to foment Divisions , and kindle Disturbances and Commotions wherever he comes . This therefore must be our great Care if we design for Heaven , to root out of our Tempers all Inclination to Contention and Discord , and to compose our selves into a sedate and peaceable , calm and gentle frame of Spirit ; and not only to avoid all unnecessary Quarrels and Contentions our selves , but so far as in us lies be Peace-makers between others , and preserve a friendly Union with and among our fellow members . And if through humane Frailty and Infirmity , through our own Ignorance or the plausible Pretences of Seducers , through the too great Prevalence of our worldly Interest or the Principles of a bad Education , it should be our Misfortune to be insensibly misled into unwarrantable Dissents and Divisions , yet still to keep our Minds in a teachable Temper , and our Ears open to Truth and Conviction ; to be desirous of Accommodation , and willing to hear the Reasons on both sides , and as soon as we are convinced of our Error to repent of our Division and immediately return to Vnity and Peace . WHICH if it be our constant Practice and Endeavour , we shall by Degrees form our Minds into such a peaceable and amicable Temper , that when we go into the other World where we shall be perfectly disengaged from all temporal Interests , and throughly convinced of all our erroneous Prejudice , our Souls will be effectually contempered to the quiet and peaceable Society of the Blessed ; who having no private Interests to pursue , no particular Affections to gratifie , no Ends or Aims but what are common to them all , which is to adore and imitate and love that never-failing Spring whence all their Felicity flows , it is impossible there should be any Occasion administred by any of them of any Schism or rupture of Communion . And so those happy People live in the most perfect Unity and Concord , as being all united in their Ends and tied together by their heart-strings . For they having no counter Opinions or cross Interests to divide them , nothing but Truth shining in their Minds , nothing but Goodness reigning in their Wills , it is impossible there should be any dissenting Brother among them , any Non-conformist to the blessed Laws of their Communion ; but conspiring together as they do in the same Mind and Interest , and in the same peaceable Intentions and Affections , they must needs walk hand in hand together in a most perfect Vniformity . So that if we would live for ever with these blessed Folk , we must now endeavour to calm and compose our selves into their Temper ; to discharge our Minds , as much as we are able , of every froward and contentious Humour , and reduce our Wills to a perfect loathing of them ; that so being qualified for their Society we may be admitted to it when we go away from this wrangling World. And then how unspeakably happy shall we be , when with Minds perfectly refined from all Contention and Bitterness we shall be received into the Company of those calm and sedate Spirits , and bear our part in their sweet and placid Conversation , wherein they freely communicate their minds to one another without the least Fierceness or Insolence , Captiousness or Misconstruction , Clamour or Contention for Victory , and do eternally discourse over the wise things of Heaven and still perfectly concenter both in their Vnderstandings and Wills ; wherein like so many Stars in Conjunction they mingle Light with one another , and do peaceably communicate the treasures of their Knowledge without the least bandying or Controversie . For though some of them do doubtless know much more than others , yet there being no Intermixture of Error in the Knowledge of any , it is impossible they should oppose or contradict one another , because whatsoever is true , agrees with every thing that is true . And being thus united in Mind and Judgment , they freely communicate their Thoughts without ever disputing one anothers Sentences , which renders it impossible for them ever to quarrel or disagree . So that all their Communion is a perfect Concord of Souls ; wherein there is no such thing as a Schism or Division , as passing cruel Censures or affixing hard Names or bandying Anathema's at one another , but in Mind and Heart they are all as perfectly one as if they were all animated by one and the same Soul. And thus they live unspeakably happy in the mutual Exercise of an everlasting Peace , and all their Conversation with one another is perfect Harmony without Discords . IV. AS we are rational Creatures related to one another , we are obliged modestly to submit to our Superiours , and chearfully to condescend to our Inferiours in those respective Societies whereof we are Members . These two I put together , because they are Relatives , and as such do mutually explain and contribute light to each other . Now it being necessary to the Order and End of all Societies that their Members should be distinguished into superiour and inferiour Ranks and Stations ; that some should be trusted with the power of Commanding , and others reduced to the condition of Obedience , that so in this regular Subordination they may every one in their several stations be obliged to aid and assist each other , and according to their several Capacities to contribute to the good of the Whole ; which in a state of Equality ( wherein every Man would be absolute Lord of himself ) cannot be expected , considering the different Humours and Interests by which Men are acted ; this I say being upon this account necessary , it is upon the same Reason equally necessary that they should mutually perform those Offices to one another , which are proper to their respective Ranks and Stations . That Superiours should look upon themselves as Trustees for the Publick Good , who are entrusted with Authority over others not to domineer and gratifie their own imperious Wills , but to provide for and secure the Common-weal ; and consequently to take care that they do not prostitute their Power to their own private Avarice or Ambition , but that they employ it for the Common Good and Benefit of their Subjects and Inferiours ; that they be ready to do them all good Offices , to compassionate their Infirmities , consult their Conveniencies , and comply with all their reasonable Supplications ; considering that for this End they derived their Authority from God who is the Fountain of Authority , to whom they are accountable for their good and bad Administration of it . And so for the Inferiours , it is no less necessary for the Common Good , that they perform their parts towards those that are above them ; that they behave themselves towards them , with all that Loyalty and Modesty , Respect and Submission which their Place and Authority calls for ; that they reverence them as the Vicegerents of God , and address to them as to sacred Persons , and render a chearful Obedience to that divine Authority that is stampt upon all their just Laws and Commands ; considering that in their several Degrees , they represent the Person of the great Sovereign of the World , to whom we owe an intire Subjection , and consequently are in every thing to be obeyed and submitted to , that he hath not expresly countermanded . For that Subjects and Superiours should thus behave themselves towards one another , is indispensably necessary to the Welfare of all Societies . For whilst the Inferiours of any Society do obstinately refuse to submit to the Will of their Superiours , and the Superiours to condescend to the Common Good of their Inferiours , they are contending together , either for a Confusion or a Tyranny ; and if the Superiours prevail Tyranny follows , if the Inferiours , Confusion ; either of which is extremely mischievous , not only to the Society in general , but to each of the contending Parties , For if Confusion follows , 't is not only the Superiour Party suffers by being deposed from its Authority , but the Inferiour too by being deprived of Protection , and exposed to one anothers Rapine and Violence ; and if Tyranny follows , 't is not only the Inferiour Party suffers by being forced upon a rigorous and uneasie Obedience , but the Superiour too , by being continually perplexed how to force and extort that Obedience ; and thus both Parties suffer under the bad effects of each others Misdemeanour . So that to make our Society happy , it is necessary , that whether we be Superiours or Inferiours , we should be of a gentle , yielding and treatable Temper ; that so which Rank soever we are placed in , we may be pliable either way , to a fair Condescension , or a just Submission . For whilst we are of obstinate , perverse and untractable Tempers , we are neither fit to be Superiours nor Inferiours , but must necessarily be Plagues and Grievances to our Society , which Rank or Order soever we are placed in . And though in this life we have not always such a sensible Experience of the Evil and Mischief of this malignant Temper , because now it is counter-influenced by those more meek and auspicious ones that are in Conjunction with it ; yet when we go into Eternity , we shall be consigned to such a Society of Spirits as are all throughout of our own Genius and Temper . For as in the Society of the Blessed there is a Conjunction of every Vertue in every Member , so there is of every Vice in the Society of the Wicked ; who do not only retain those Vices in their Natures , which they were here inclined and addicted to , but are also continually excited to all other Vices they are capable of , by their inveterate Enmity against God , which in that miserable estate is perpetually enraged , by their Despair of being ever reconciled to him . So that whatsoever wicked Temper we carry with us into Eternity , we shall be sure to meet with it in every individual Member of the Society of the Wicked , and consequently if we carry thither with us a perverse and untreatable Temper that will not endure either to submit or condescend , we shall be sure to find the same Humour reigning throughout all the Society of the Wicked . And then being eternally united to it , ( as we must expect to be if we are allied to it by Nature ) in what a miserable state shall we be , when every Member of our Society shall be of the same unconversable Temper with our selves , and we shall find none that will comply with , or endeavour to sooth and mollifie our Obstinacy ; when all our whole Society shall consist of a Company of stiff and stubborn Spirits that will neither submit to , nor bear with one another , but every one will have his will upon every one , so far as he is able to force and extort it ; when those that are superiour in Might and Power , do all rule with a fierce and tyrannical Will , and will condescend to nothing that is beneficial for their Subjects ; and those that are inferiour do obey with a perverse and stubborn Heart , and will submit to nothing but what they are forced and compelled to , and 't is nothing but meer Power and Dread by which they rule and are ruled : in a word , when they all mutually hate and abominate each other , and those that command are a Company of cruel and imperious Devils that impose nothing but Grievances and Plagues , and those that obey are a Company of surly and untractable Slaves , that submit to nothing but what they are driven to by Plagues ; so that Plagues and Grievances , are both the Matter and the Motive of all their Obedience and Subjection ; when this , I say , is the State of their Society with one another , how is it possible but that they should be all of them in a most wretched and miserable Condition ? For where all is transacted by Force and Compulsion ( as to be sure all is among such a Company of perverse and self-willed Spirits ) there every one must be supposed to be , so far as he is able , a Fury and a Devil to every one ; and those that do compel are like so many salvage Tyrants continually vexed and enraged with stubborn Oppositions and Resistances , and those that are compelled like so many obstinate Gally-Slaves are continually lashed into an unsufferable obedience , and forced by one Torment to submit to another ; and thus all their Society with one another is a perpetual Intercourse of mutual Outrage and Violence . THIS being therefore the miserable Fate and Issue of a perverse and stubborn and untractable Temper , the Gospel whose great design is to direct us to our Happiness , doth industriously endeavour to root it out of our Minds , and to plant in its room a gentle , obsequious and condescending Disposition . For hither tend all those Evangelical Precepts which require us to become weak to the weak that we may gain them , 1 Cor. ix . 22 . to bear with their infirmities , Rom. xv . 1 . and support them , and be patient towards them , 1 Thess. v. 14 . And on the other hand , to submit our selves to our Elders , 1 Pet. v. 5 . and to those that have the rule over us , Heb. xiii . 17 . to obey our Magistrates , our Parents , and our Masters , to be subject to Principalities , and not speak evil of Dignities , to honour Kings and submit to their laws , and Governours , 1 Pet. ii . 13 , 14. in a word , to honour all men as they deserve , 1 Pet. ii . 17 . and to hold good men in reputation , Phil. ii . 19 . and in honour to prefer one another , Rom. xii . 10 . The sense of all which is , to oblige us to treat all men as becomes us , in the Rank and Station we are placed in ; to honour those that are our Superiours whether in Place or Vertue , to give that modest Deference to their Judgments , that Reverence to their Persons , that Respect to their Virtues , and Homage to their Desires or Commands , which the Degree or Kind of their Superiority requires ; to condescend to those that are our Inferiours , and treat them with all that Candour and Ingenuity , Sweetness and Affability , that the respective Distances of our State will allow ; to consult their Conveniencies , and do them all good Offices , and pity and bear with their Infirmities , so far as they are safely and wisely tolerable . By the constant Practice of which , our minds will be gradually cured of all that Perverseness and Surliness of Temper , which indisposes us to the respective Duties of our Relations ; of all that Contempt and Selfishness which renders us averse to the proper Duty of Superiours , and of all that Self-Conceit and Impatience of Command which indisposes us to the duty of Inferiours . And our Wills being once wrought into an easie pliableness either to Submission or Condescension , we are in a forward Preparation of Mind to live under the Government of of Heaven , where doubtless under God the supream Lord and Sovereign , there are numberless Degrees of Superiority and Inferiority . For so some are said to reap sparingly and some abundantly , some to be Rulers of five Cities , and some of ten , some to be the least , and some the greatest in the Kingdom of Heaven ; all which implies , that in that blessed State , there is a great Variety of Degrees of Glory and Advancement . And indeed it cannot be otherwise in the Nature of the thing ; for our Happiness consisting in the Perfection of our Natures , the more or less perfect we are , the more or less happy we must necessarily be ; for every farther Degree of Goodness we attain to , is a widening and enlargement of our Souls for farther Degrees of Glory and Beatitude . And accordingly when we arrive at Heaven which is the Element of Beatitude , we shall all be filled according to the Content and Measure of our Capacities , and drink in more or less of its Rivers of Pleasure , as we are more or less enlarged to contain them . So that according as we do more and more improve our selves in true Goodness , we do naturally make more and more Room in our Souls for Heaven , which doth always fill the Vessels of Glory of all sizes , and pour in happiness upon them till they all overflow and can contain no more . Since therefore they are all of them entirely resigned to , and guided by right Reason , there is no doubt but in these their different Degrees of Glory and Dignity , they mutually behave themselves towards one another , as is most fit and becoming ; and that since under God the Head and King of their Society , there is from the highest to the lowest a most exact and regular Subordination of Members , they do every one perform their Parts and Duties towards every one , in all those different Stations of Glory they are placed in , and consequently do submit and condescend to each other , according as they are of a superiour or inferiour Class and Order . So that if when we go from hence into the other world , we carry along with us a submissive and condescending Frame of Spirit , we shall be trained up , and predisposed to live under the blessed Hierarchy of Heaven ; to yield a chearful Conformity to the Laws and Customs of it ; and to render all the Honours to those above , and all the Condescensions to those beneath us in Glory , which the Statutes of that Heavenly Regiment do require ; in doing whereof we shall all of us enjoy a most unspeakable Content , and Felicity . For though in the Kingdom of Heaven , as well as the Kingdoms of the Earth , there are numberless Degrees of Advancement , and Dignity , and one Star there , as well as here , differeth from another Star in Glory ; yet so freely , and chearfully do they all condescend and submit to each other , in these their respective differences of Rank and Station , that in the widest Distances of their State , and Degrees of Glory , they all maintain the dearest Intimacies and Familiarities with each other ; and neither those that are Superiour are either envied for their Height , or contemned for their Familiarity , nor those that are Inferiour despised for their Meanness , or oppressed for their Weakness . For in that blessed State , every one being best pleased with what best becomes him , it is every ones Joy to behave himself towards every one as best becomes the Rank and Degree he is placed in ; and those that are above , do glory in condescending to those that are below them , and those that are below , do triumph in submitting to those that are above them ; and thus in all those Differences of Glory and Dignity between them , they alternately reverence their Superiours , and condescend to their Inferiours , with the same unforced Freedom and Alacrity , and so do eternally converse with one another ( notwithstanding all their Distances ) with the greatest Freedom , and most endearing Familiarity . AND thus I have endeavoured to give you an account of the first sort of Means , by which Heaven the great End of a Christian is to be obtained ; viz. the proximate and immediate ones , which comprehend the Practice of all those Virtues , which as Rational Creatures related to God and one another we stand eternally obliged to ; and shewed how they are all of them essential Parts of the Christian Life , and how Heaven it self consists in the Perfection of them . SO that upon the whole , the best Definition I can give of the State of Heaven is this , That it is the everlasting , perfect Exercise of all those Humane , Divine , and Social Virtues , which as Rational Animals , related to God , and all his Rational Creation , we are indispensably and everlastingly obliged to . And therefore since the only natural way , by which we can acquire and perfect these Vertues is Vse and Practice , it hence necessarily follows , that the Practice of them is the only direct and immediate Means , by which that Heavenly State is to be purchased and obtained . SECT . IV. Wherein for a Conclusion of this Chapter some Motives and Considerations are proposed to persuade men to the Practice of these Heavenly Virtues . IT having been largely shewn in the foregoing Sections , that the Practice of all those Virtues which are included in the Heavenly Part of the Christian Life tends directly towards the heavenly State , and naturally grows up into it ; I shall now briefly conclude this Argument wth some Motives to persuade men to the Practice of them . And these I shall deduce , 1. From the Suitableness of them to our present State and Relation . 2. From the Dignity . 3. From the Freedom . 4. From the Pleasure . 5. From the Ease , and 6. And lastly , From the Necessity of them . I. Therefore let us consider the Suitableness of these Virtues to our present State and Relation . For in our Baptism , wherein we gave up our Names to Christ , we become Denizens and Freemen of Heaven , and were received into a Covenant that upon Performance of our Part of it actually intituled us to all its blessed Priviledges and Immunities . So that in that sacred Solemnity of our Initiation into the Christian Covenant , we contracted a strict Alliance with the blessed People of Heaven , and became their Brethren and Fellow-Citizens . For so the Apostle tells us , Eph. ii . 19 . Now therefore ye are no more strangers and forraigners , but fellow-citizens with the Saints , and of the houshold of God ; and the houshold of God consists of the whole Congregation of the Saints , whether militant upon Earth or triumphant in Heaven . For so , Eph. iii. 15 . it is called the whole family of heaven and earth . So that we are Confederates with them in the same Covenant , even that by which they hold all the Joys and Glories they are possessed of ; and if we will do as they have done , that is , perform the Conditions of it , we shall be Cohabitants with them in the same Glory . We are adopted Children of the same Father with them , Members of the same Family , Coheirs of the Promise of the same Glory , Brethren of the same Confraternity and Corporation ; and all the difference between them and us is only this , that we are abroad and they at home ; we are on this , and they on t'other side Jordan ; we in the Acquest and they in the Possession of the heavenly Canaan ; to which we are intitled as well as they , and that by the same Grant from the supreme Proprietor . So that by calling our selves Christians , we do in other words call our selves Brethren , Coheirs , and Fellow-Citizens with the blessed Inhabitants of Heaven . And what can be more suitable to such a Profession than for us to live as they do , in the continued Practice of all these heavenly Virtues ? And what a shame will it be for us that are by Profession their Brethren , not to coppy and imitate their Behaviour ; that we who are below Stairs in the same House and Family should abandon our selves to Sensuality and Devilishness , whilst our blessed Kindred above are entertaining themselves with those heavenly Pleasures which result from the perfect Exercise of all heavenly Virtue ; that we should be neglecting , provoking and blaspheming God , whilst they are contemplating and admiring , loving and praising , imitating and obeying him ; that we should be cheating and defrauding , envying and despising , maligning and embroiling one another , whilst they are conversing together with the greatest Freedom and Integrity , with the most obliging Respects and Condescensions , and in the strictest Vnity and dearest Friendship ? What a vile Reproach are our wicked lives to the Conversation of these our Fellow-Citizens above ? For while we profess our selves their Brethren , those who understand no better will be prone to suspect that they live as we do ; and how would such a Suspicion tempt an honest Heathen to renounce Heaven , as the Indian King did , when he was told that the bloudy Spaniards went thither ; and rather chuse to go down to the darkest Hell than to a Heaven that is peopled with such diabolical Company ? So that by our wicked and unsaint-like Lives , we take an effectual Course to bring Heaven it self into Disgrace , and to cast such a Slander on its blessed Inhabitants , as may justly expose them to the Scorn and Hatred of all those honest Minds that know them no otherwise than by us their unworthy and degenerate Fellow-Citizens ; and could those blessed Spirits look down from their Thrones of Bliss , and see what a Company of wretched Christians there are that claim Kindred with them , they would doubtless be ashamed of the Relation , and count themselves highly dishonoured and disgraced by it , and heartily wish that we would disown our Sins or our Baptism , and openly renounce their Alliance or more strictly imitate their Manners . And really 't is a burning Shame that we should profess our selves Fellow-Citizens with them for no other purpose but to scandalize and reproach them ; and it were heartily to be wished even for the Credit of Heaven and of our blessed Brethren that inhabit it , that if we will not be so generous as to follow their Example , we would at least be so honest as to renounce their Kindred , and not to claim a Relation to their Family meerly to shame and disgrace them . II. CONSIDER the Honour and Dignity of the heavenly Life . For if we may estimate Actions by the Examples from whence they are copied , as in other Cases we are wont to do , doubtless the most noble and honourable are such as are copied from the Lives of the glorious Inhabitants of Heaven . For besides that sublime Rank of Dignity whereunto they are advanced , as being the Courtiers and immediate Attendants of the Almighty Sovereign of Heaven and Earth ; a Dignity which by how much more it excells that of the greatest Potentate of this world , by so much more it authorizes the Examples of those that wear it ; besides this I say , their Examples being the most perfect Copies and Imitations of the Life of God , are thereby rendred not only more eminent and glorious , but also more obliging and authoritative . For by following them , we follow God , who is the Standard of all rational Perfection , and who by being the first and best in the whole kind of Rational Entities , is the supream Rule and Measure of them all . So that in imitating the blessed People above , we imitate those who in their Place and Station do live at the same Rate as the great God doth in his , and regulate themselves by the same infallible Reason . We do what God himself would do if he were in our Place ; and there is no other difference between his life and ours , but what necessarily arises out of our different States and Relations . And what more glorious thing can we do , than to live by the Pattern of their Lives , who live so exactly by the Pattern of God's ? For the Example of living which those blessed People set us , is the Example of God at second-hand ; 't is his most rational Life transcribed , so far as it is rationally imitable , that is , so far as it is honourable and glorious for a rational creature to transcribe it . For in the State of finite Creatures they live in a perfect Conformity to the same immutable Reason whereby God regulates himself in the State of an infinite Creator . So that their Example is an Imitation in kind of all those particular Excellencies in him , which they may and ought to imitate ; and 't is an Imitation in general of that eternal Decorum with respect to Conditions and States , which he constantly observes in all his transactions with his Creatures . And as their Example is a perfect Copy of God's , so 't is a Copy fitted in all particulars for our Use and Imitation . For it doth not only describe to us all those particular Excellencies in him which are to be imitated by us , but all those particular Duties to which that eternal Law of Equity and Goodness by which he governs himself in his State requires of us in ours ; and shews not only wherein we are to imitate him in kind , but also wherein we are to follow him in general , in doing what is most fit for us in the State and Relation of Creatures , even as he doth what is most fit for him in the State and Relation of a God and Creator . So that the Example of those heavenly Inhabitants is the Example of God himself , exactly fitted and attempered to the State and Condition of Creatures . For just as they live , the All-wise and All-good God himself would live , if he were in their State and Relation . Wherefore by imitating their heavenly Lives and Manners , we do our selves the greatest Right , and do most effectually consult the Glory and Honour of our own Natures . For whilst we tread in theirs , we tread in the Footsteps of God , and have his glorious Example to warrant and justifie our Actions ; we behave our selves as it becomes the Children of the King of Heaven , and so far as it consists with the condition of Creatures , we live like so many Gods in the world ; which is doubtless the utmost height of Honour and Glory that any rational Ambition can aspire to . So that methinks had we any spark of true Gallantry and Bravery of Mind in us , we should despise all other kinds of Life but this , and pity those gilded Bubbles that have nothing to boast of but their fine Cloaths and great Estates and empty Titles of Honour ; we should look upon all other Dignities as the trifling Play-games of Children in comparison of this , of living like the great Nobility of Heaven , that do all live by the pattern of the Life of God. III. CONSIDER the great Freedom and Liberty of a heavenly Life . So long as we live earthy and sensual Lives , our free-born Souls are imprisoned in Sense , and all their Motions are circumscribed and bounded within the narrow Sphere of sensitive Goods and Enjoyments . So that when we would follow our Reason , and do as that prescribes and dictates , we find our selves miserably hampered and intangled ; the Lusts of our Flesh do hang like gyves so heavily upon us , that when ever our Reason and Conscience call we cannot move with any Freedom , but are fain to labour at every Step , and after a few faint Essays are utterly tired under the weight of our reluctant Inclinations . So that the good which many times we would we do not , the law in our Minds being counter-voted by the law in our Members . Our reason and conscience tell us that we ought to love God above all , to adore and worship him and surrender up our selves to his Command and Disposal ; and we are many times strongly inclined to follow its Dictates and Directions ; but alas when we come to put them in Execution , we find so many pull-backs within us , ●o many strong and stubborn Aversions to our good Inclinations , that we have not the power to do as we would , or to dispose of our selves according to our own most reasoable Desires , but like miserable Slaves that are chained to the Oar , we are fain to row on whithersoever our imperious Lusts do command us , though we plainly see we are running on a Rock and invading our own destruction . And as we are not free in this ill State of life to follow our Reason , so neither are we free to follow our Lusts. For as when we would follow our Reason , our Lusts cling about and intangle us , so when we would follow our Lusts our Reason clogs and restrains us ; and by objecting to us the Indecency and Danger , the infinite Turpitude and Hazard of our sinful Courses , lays so many Rubs in our way that we cannot sin with any Freedom , but whithersoever we go we walk like Prisoners with the Shackles of Shame and Fear on our heels . So that which way soever we turn our selves , we find that our Power to dispose of our selves is under a great Restraint and Confinement , and we can neither get leave of our Lusts to follow our Reason , nor of our Reason to follow our Lusts. For when we attempt the latter , our Reason curbs us with Shame and Fear ; and when we endeavour the former , our Appetite bridles us with Dislike and Aversation . In this extremity therefore what is to be done that we may be free ? Why the case is plain , we must resolve to conquer either our Reason or our Lusts : if we conquer our Reason , ( which we shall find by far the harder Task of the two ) we shall acquire the Freedom of Devils and Brutes , the Freedom to do Mischief and wallow in the mire without Shame or Remorse ; but if we conquer our Lusts , we acquire the Freedom of Men , yea of Saints and of Angels ; the freedom to act reasonably without Reluctance or Aversation ; and this being much more easily to be acquired than the former , I dare appeal to any mans Reason which of the two is in it self most eligible . If therefore we would vindicate our rational Freedom , we must resolve to shake off those slavish Fetters , our brutish and our devilish Appetites , that do so perpetually turmoil and incumber us in all our virtuous Attempts and rational Operations ; we must tie up our selves from executing their Commands and serving their wicked Wills and Pleasures , and heartily resolve to act as it becomes us in the Capacity of rational Creatures related to God and one another . And then though at first we must expect to find our selves confined and straitned by our vicious Aversations , we shall be immediately released from all that Shame and Fear which did so continually curb us in the carreer of our Wickedness ; and even our vicious Aversation ( if we couragiously persist in our good Resolution ) will grow weaker and weaker , and be every day less and less combersome to us , till it is totally extinguished . And then we shall feel our selves intirely restored into our own Power , and be able without Check or Controle to dispose of our selves and all our Motions according as it shall seem to us most fit and reasonable ; then we shall act with the greatest Vigour and Freedom , having no counter-striving Principles to restrain or retard us , no vicious Aversations on the one side , or guilty Shame or Fear on the other to counterpoize us in our rational Motions ; then we shall move without Check or Confinement in a large and noble Sphere , for we shall be pleased with what is fit and wise and good without any Reserve or Exception , and we shall do what we please without any Let or Hindrance . So that by ingaging our selves in the heavenly Life , we enter into a state of glorious Liberty , and if we constantly persist in it and do still prevalently list to live as becomes us , we shall be more and more free to live as we list , till at last we are arrived into a perfect Liberty , wherein we shall live without Restraint or Controul , without check of Conscience , or reluctance of Inclination , which are the two main Bars that confine and straiten men in their Operations . If therefore we would ever be free , let us immediately come off from our vicious Courses to the Practice of this divine and heavenly Life , wherein by degrees if we couragiously hold on we shall wear off those Shackles that do so miserably hamper and intangle us ; and then we shall be intirely free to do whatsoever our reason dictates to us ; then we shall run the ways of Gods commandments , and like our blessed Brethren above be all Life and Spirit and Wing in the discharge of our Duty to him . IV. CONSIDER the Pleasure of this heavenly Life . 'T is true there is a sort of Pleasure that results from all the Acts of a sensual and earthly Conversation ; but we find by Experience , that though in the pursuit it strangely allures and inchants us , yet in the Fruition it always disappoints our Expectation , and scarce performs in the Enjoyment one half of what it promised to our Hope ; and at the best 't is but a present and transient Satisfaction of our brutish Sense , a Satisfaction that dims the Light , sullies the Beauty , impairs the Vigour , and restrains the Activity of the Mind ; diverting it from better Operations , and indisposing it to the fruition of purer Delights ; leaving no comfortable Rellish or gladsome Memory behind it , but oftentimes going out in a stink , and determining in Bitterness , Regret and Disgrace . But in each act of this divine and celestial Life , there is something of the Pleasure of Heaven , something of those divine Refreshments and Consolations upon which the good People of Heaven do live . For the greatest part of their Heaven springs from within their own Bosoms , even from the Conformity of their Souls to the heavenly State and the sprightful out-goings of their Minds and Affections towards the heavenly Objects ; from their contemplating and loving , their praising and adoring the most high God , from their Imitation of his Perfections , their Subjection to his Will , and Dependance on his Veracity ; all which Acts , as I have already shewed , have the most ravishing Pleasures appendant to them , and are so necessary to the Felicity of rational Creatures , that the Wit of Man cannot fancy a rational Heaven without them . For the heaven of a rational Creature consisting in the most intense and vigorous Exercise of its rational Faculties about the most suitable and convenient Objects , what Object can be more convenient to such Faculties than that Almighty Sovereign of Beings , whose Power is the Spring of all Truth , and whose Nature is the Pattern of all Goodness . So that without a perfect Union of our Minds and Wills and Affections with God , there can be no possible Idea of a perfect Heaven of rational Pleasures , but in this blessed Union lies the very Soul and Quintessence of Heaven . Since therefore in every Act of every Virtue of the divine Life , there is at least an imperfect Union of the Soul with God , it necessarily follows that there must be some degree of the Pleasure of Heaven in every one . So that if we do not experience much greater Joy and Delight in the Acts of this divine Life , than ever we did in the highest Epicurisms and Sensualities , 't is not because there are not much greater in them , but because we never exerted them with that Sprightliness and Vigour as we do our sensual Appetites and Perceptions ; because we are clogg'd in the Exercise of them either by false Principles , or bodily Indispositions , or sinful Aversations . But if we would take the pains to inure and accustom our selves to these heavenly Acts , we should find by degrees they would grow natural and easie to us ; and our Souls would be so habituated , contempered and disposed to them that we should upon all Occasions exert them with great Fredom and Inlargement . And then we should begin to feel and relish the Pleasure of them ; then we should perceive a Heaven of Delights springing up from within us and unfolding it self in each beatifical Act of our heavenly Conversation ; then we should find our selves under the central force of Heaven most sweetly drawn along and attracted thither by the powerful Magnetism of its Joys and Pleasures ; and in every act of our celestial Behaviour we should have some Foretast of the celestial Happiness . So that now we shall no longer need external Arguments to convince us of the Truth and Reality of that blessed State ; for we shall feel it within our selves , and be able to penetrate into its blessed Mysteries by the light of an infallible Experience . Now we shall have no Occasion to search the Records of Heaven to assure our selves of our Interest in it ; for by a most sensible Earnest of Heaven within us , we shall be as fully satisfied of our Title to it , as if one of the winged Messengers of Heaven should come down from thence and tell us that he saw our Names inrolled in the Book of Life . And with this sweet Experience of Heaven within us we shall go on to Heaven with unspeakable Triumph and Alacrity , being tolled all along from step to step with the alluring Relishes of its Joys and Pleasures ; and in every vigorous Exercise of every Virtue of the Heavenly Life , we shall have such lively tasts and sensations of Heaven , as will continually excite us to exercise them still more vigorously ; and still the more vigorously we exert them the more of Heaven we shall tast in them ; and so the Vigour of our Virtue shall increase the Pleasure of it and the Pleasure of it shall increase its Vigour , till both are perfected and grown up into the blessed State of Heaven . Wherefore as we do love Pleasure , which is the great Invitation to Action , let us be persuaded once for all to make a through Experiment of the heavenly Life ; and if upon a sufficient Trial you do not find it the most pleasant kind of Life that ever you led , if you do not experience a far more noble Satisfaction in it than ever you did in all your studied and artificial Luxuries , I give you leave to brand me for an Impostor . V. CONSIDER the great Repose and Ease of a Heavenly Life and Conversation . In every sensual and devilish Course of Life , we find by Experience there is a great deal of Vneasiness and Disquiet . For the Mind is disturbed , the Conscience galled , the Affections divided into opposite Factions , and the whole Soul in a most diseased and restless Posture . And indeed it is no Wonder it should be so , since 't is in an unnatural State and Condition . For whilst 't is in any unreasonable Course of Action , the very Frame and Constitution of it , as it is a rational Being , suffers an unnatural Violence , and is all unjointed and disordered . And therefore as a Body when its Bones are out , is never at Rest till they are set again ; so a rational Soul when its Faculties and Powers are dislocated and put out of their natural , i. e. rational Course of Action , is continually restless and disturbed , and always tossing to and fro , shifting from one Posture to another , turning it self from this to t'other Object and Enjoyment , but finding no ease or satisfaction in any till 't is restored again to its own rational Course of Motion , and that is to act and move towards God , for whom it was made , and in whom alone it can be happy . And if its Reason were not strangely dozed and stupified with Sense and sensitive Pleasure , it would doubtless be a thousand times more restless and dissatisfied in this its preternatural State than it is ; it would feel much more Distraction of Mind , Anguish of Conscience , and Tumult of Affections than 't is now capable of , amidst the numerous Enjoyments and Diversions of this World. For as a musical Instrument , were it a living thing , would doubtless be sensible of Harmony as its proper State ( as a great Author of our own ingeniously discourses ) and abhor Discord and Dissonancy as a thing preternatural to it ; even so were our Reason but alive and awake within us , our Souls which according to their natural Frame were made Vnison with God , would be exquisitely sensible of those divine Virtues wherein its Consonancy consists , as of that which is its proper State and native Complection ; and complain as sadly of the vicious Distempers of its Faculties , as the Body doth of Wounds and Diseases ; 't would be perfectly sick of every unreasonable Motion , and never be able to rest till its disjointed Faculties were rectified , and all its disordered Strings set in tune again . Which being once effected ( as it will quickly be in a continued Course of heavenly Action ) we shall presently find our Souls disburthened of all those malignant Humours that do so perpetually disease , disquet and disturb us . For by relying upon God , we shall totally quit and discharge our selves of all those restless Cares and Anxieties which circle and prick us like a Crown of Thorns ; by our hearty Submission to his heavenly Will , we shall ease our Consciences of all that Horror , Rage and Anguish which proceeds from the invenomed Stings of our Guilt ; by loving , admiring and adoring him , our Affections will be cured of all that Inconsistence and Inordinacy that render them so tumultuous and disquieting . And these things being once accomplished , the sick and restless Soul will presently find it self in perfect Health and Ease . For now all her jarring Faculties being tuned to the musical Laws of Reason , there will be a perfect Harmony in her Nature , and she will have no disquieting Principle within her ; nothing but calm and gentle Thoughts , soft and sweet Reflections , tame and manageable Affections , nothing but what abundantly contributes to her Repose and Satisfaction . So that do but imagine what an Ease the Body enjoys when after a lingering Sickness it recovers a sound Constitution and feels a lively Vigour possessing every Part , and actuating the Whole ; such and much more is the Ease and Quiet of the Soul , when by the diligent Practice of the heavenly Life it feels it self recovered from the languishing Sickness of a sensual and devilish Nature . Now she is no more tossed and agitated in a stormy sea of restless Thoughts and guilty Reflections , no more scorched with Impatience , or drowned with Grief , or shook with Fear , or bloated with Pride or Ambition , but all her Affections are resigned to the blessed Empire of a spiritual Mind , and cloathed in the Livery of her Reason . Now all the War and Contest between the Law in her Members and the Law in her Mind is ended in a glorious Victory and happy Peace ; and those divided Streams her Will and Conscience , her Passions and her Reason are united in one Channel and flow towards one and the same Ocean . And being thus jointed and knit together by the Ties and Ligaments of Virtue , the Soul is perfectly well and easie , and enjoys a most sweet Repose within it self . Wherefore as you value your own Rest and Ease , and would not be endlesly turmoiled and disquieted , be persuaded heartily to ingage your selves in the Course of a heavenly Conversation ; and then though at first you must expect to find some Difficulty in it by reason of its Contrariety to your corrupt Natures , yet if you vigorously persist in it , you will find the Difficulty will soon wear off , and then 't will be all Ease and Pleasure . For when our Nature is depraved either by Sensuality or Devilishness , 't is like a Bone out of joint , full of Pain while it is out , and much more painful while it is setting , but as soon as that is done , 't is immediately well and easie . VI. AND lastly , Consider the absolute Necessity of this heavenly Life and Conversation . For besides that God exacts it of us as an indispensable Condition of our Happiness , and hath assured us that if we live after the flesh we shall die , and that without holiness we shall never see the Lord , besides this , I say , an heavenly Conversation is in the Nature of the thing necessary to qualifie us for Heaven , or , as the Apostle expresses it , to make us meet to be partakers of the inheritance of the Saints in light . For Happiness being a relative thing , implies in the very Nature of it a mutual Correspondence between the Objects which felicitate and the Faculties which are felicitated by them ; and be the Objects never so good in themselves , never so pregnant with Pleasure and Bliss , yet if they do not agree with the Faculties whereunto they are objected , instead of blessing , they will but afflict and torment them ; and if a man were placed in the midst of Heaven among all the ravishing Fruitions with which that blessed place abounds , yet unless his Mind and Temper did suit and agree with them , they would be so many Miseries and Vexations to him , and he would be afflicted even in Abraham's Bosom , and grope for Heaven in the midst of Paradise . So that supposing that God were so unreasonably fond of the Happiness of wicked Souls , as to prefer it before the Honour of his Government and the Purity of his Nature and the Sanction of his Laws , yet still there is an invincible Obstacle behind that must render their future Felicity impossible ; and that is , that it cannot be without a plain Contradiction to the Nature of things , the Temper of wicked Souls being wholly repugnant to all the Felicities of the other World. So that if they were all set before them , they would not be able to enjoy them , but must be forced to pine and famish amidst all that plenty of Delights , there being no viand in all that heavenly Entertainment that they would relish any Sweetness in . And therefore if God should so far pardon them , as not to punish them himself by any immediate stroke of Vengeance , that would be the utmost Favour that his Omnipotent Goodness could do for them whilst they continued in their Sins ; which , notwithstanding such a Pardon , would for ever continue them extremely miserable . And what great matter doth a Pardon signifie to a Malefactor that is dying of the Stone or Strangury ? he could but have died though he had not been pardoned , and die he must though he be . And just as little almost would it signifie to a depraved Soul to be pardoned and absolved by God , whilst it hath a Disease within that preys upon its Vitals , and hastens it on to a certain Ruine . For it could have been but miserable in the future Life if it had not been pardoned , and miserable it must be , if it continue wicked , whether it be pardoned or no. For it is not so much the Place as the State that makes either Heaven or Hell ; and the State of Heaven and Hell consists in perfect Holiness and Wickedness ; and proportionably as we do improve in either of these , so we do approach towards the one State or the other . For as Heaven is the center of all that is virtuous , pure and holy , and all that is good tends thither by a natural Sympathy ; so Hell is the center of all Impiety and Wickedness , and all that is bad doth naturally press and sink down thither , as towards its proper Place and Element ; and should not the divine Vengeance concern it self to exclude wicked Souls out of Heaven , yet their own Wickedness would do it . For that is a Place of such inaccessible Light and Purity , that no Impurity or Wickedness can approach it , but must of necessity be beaten off with the dreadful lightnings of its Glory , and tumbled headlong down as oft as it essays to climb up thither ; as on the other hand , should not God by an immediate Vengeance precipitate wicked Souls into Hell , yet their own Wickedness by the mighty weight of its own Nature , would inevitably press and sink them down into that miserable Condition . What egregious Nonsense therefore is it , for wicked men to talk of going to Heaven ? Alas ! poor Creatures what would you do there ? There are no wanton Amours among those heavenly Lovers ; no Rivers of Wine among their Rivers of Pleasure to gratifie your unbounded Sensuality ; no Parasites to flatter your lofty Pride ; no Miseries to feed your meagre Envy ; no Mischiefs to tickle your devillish Revenge ; nothing but chast and divine , pure and spiritual Enjoyments , such as your brutish and devilish Appetites will eternally loath and nauseate . Wherefore if we mean to go to Heaven , and to be happy there , we must now endeavour to dispose and attemper our Minds to it ; which is no other way to be done , but by leading a heavenly Life and Conversation ; which by degrees will habituate and naturalize our Souls to the heavenly Virtues , and so work and inlay them into the Frame and Temper of our Minds , that 't will be our greatest Pleasure to be exerting and exercising them . And then our Souls will be dressed and made ready for Heaven , and when we go from hence to take Possession of its Joys , they will be all so agreeable to our prepared Appetites , that we shall presently fall to and feed upon them with infinite Gust and Relish . But till by living a heavenly Life we have disposed our selves for Heaven , we are utterly incapable of enjoying it . So that now things are reduced to this Issue , that either our Sins or our Souls must die , and we must necessarily shake hands either with Heaven or our Lusts. And therefore unless we value eternal Happiness so little as to exchange it for the sordid and trifling Pleasures of Sin , and unless we love our Sins so well as to ransom them with the bloud of our Immortal Souls , it concerns us speedily to ingage our selves in this heavenly Life and Conversation . For this is an eternal and immutable Law , that if we will be wicked , we must be miserable . CHAP. IV. Concerning the militant or warfaring Part of the Christian Life , by which we are to acquire and perfect the heavenly Virtues ; shewing how effectually all the Duties of it conduce thereunto . HAVING in the former Chapter given a large Account of the heavenly Part of the Christian Life , and shewn how directly and immediately the Practice of all the Virtues that are comprehended in it tends to the heavenly State , and how naturally they all grow into eternal Happiness ; I shall in the next Place endeavour to give some brief Account of that Part of the Christian Life which is purely militant , and which wholly consists of those instrumental Duties , by the Use of which we are to conquer the difficulties of those heavenly Virtues , and to acquire and perfect them . Which Difficulties , as I shewed before , Chap. 2. are the inbred Corruptions of our own Nature , together with those manifold Temptations from without , by which they are continually provoked and excited : and so to subdue and conquer these , as that they may neither take us off from nor clog and indispose us in the Exercise of the heavenly Virtues , is the great Design and Business of this warfaring Part of the Christian Life . THAT I may therefore handle it distinctly , I shall divide it into three Parts , and endeavour with as much Brevity as I can ; First , To explain the Duties of each Part , and to shew how they all conduce to our conquering the Difficulties of the heavenly Virtues , and to the acquiring and perfecting them ; and , Secondly , To press the Duties of each Part with proper and suitable Arguments . IN this part of our Christian Life therefore there is , 1. Our Beginning or Entrance into it , which is in Scripture called Repentance from dead works . 2. Our Course and Progress in it , and this is nothing but a holy Life . 3. Our Perfecting and Consummation of it , and this is final Perseverance in well doing . Each of which have their proper and peculiar Duties , which I shall endeavour in this Chapter to explain and inforce . SECT . I. Concerning those Duties that are proper to our Beginning and Entrance into this warfaring Part of our Christian Life ; shewing how they all conduce to the subduing of Sin , and acquiring the heavenly Virtues . THIS first part of our militant Life being nothing but our Initial Repentance , or the first turning of our Souls to God from a state of wilful Sin and Rebellion , the Duties that are proper to it , and by which this turn of our Souls is to be introduced and performed , may be reduced to these six Heads , 1. A hearty and firm Belief of the Truth of our Religion . 2. A due Consideration of its Motives , and a ballancing of them with the Hardships and Difficulties we are to undergo . 3. A deep and through Conviction of our great need of a Mediator to render us acceptable to God. 4. A hearty Sorrow , Shame and Remorse for our Sins past . 5. Earnest Prayer to God for Aid and Assistance to enable us effectually to renounce them . 6. A serious and well weighed Resolution to forsake and abandon them for ever . I. IT is necessary to our good Beginning of this our Christian Warfare , that we should heartily believe the Truth and Reality of our Religion . For our hearty Belief of the Gospel is in Scripture represented as the main and principal Weapon by which we are to combat against the World and our own Lusts. And hence it is called the shield of faith , and the breastplate of faith , which are the two principal parts of Armour of Defence , denoting that an hearty Belief of the Gospel is the principal Defence of a Christian against all the fiery darts of Temptation ; the Armour of Proof that guards our Innocence , and renders us Invulnerable in all our spiritual Conflicts . For , above all things , saith the Apostle , take the shield of faith whereby ye shall be able to quench the fiery darts of the wicked one , Eph. vi . 16 . And as it is the principal part of our defensive , so it is also of our offensive Armour . For so we find all the Victories and Triumphs of those glorious Heroes , Heb. xi . attributed to this irresistible Weapon of their Faith. 'T was by Faith that they despised Crowns , confronted the Anger of Kings , and triumphed over the bitterest Torments and Afflictions ; by faith that they wrought righteousness , obtained promises , stopped the mouths of lyons , quenched the violence of fire , escaped the edge of the sword , and out of weakness were made strong . Nay so great a share hath Faith in the Successes of our Christian Warfare , that it is called by the Apostle , the good fight of faith , 1 Tim. vi . 12 . and S. John assures us , that this is the victory that overcometh the world , even our faith , 1 John v. 4 . FOR if we firmly believe the Gospel , that will furnish us with undeniable Answers to return to all Temptations , and enable our Faith infinitely to out-bid the World whatsoever it should proffer us for our Innocence . For our Belief of the Gospel carries in the one hand infinitely greater Goods , and in the other infinitely greater Evils to allure and bind us fast to our Duty , than any the World can propose to entice or terrifie us from it . For on the one hand it discovers to us those immortal Regions of the Blessed , which are the proper Seat and pure Element of Happiness ; where the blessed Inhabitants live in a continued Fruition of their utmost Wishes , being every moment entertained with fresh inravishing Scenes of Pleasure ; where all their Happiness is eternal , and all their Eternity nothing else but one continued Act of Love and Praise and Joy and Triumph ; where there are no Sighs or Tears ; no Intermixtures of Sorrow or Misery , but every Heart is full of Joy , and every Joy is a Quintessence , and every happy Moment is crowned with some fresh and new Enjoyment . On the other hand it sets before our eyes a most frightful and amazing Prospect of those dismal Shades of Horror , where mighty Numbers of condemned Ghosts perpetually wander to and fro , tormented with endless Rage and Despair ; where they always burn without consuming , always faint but never die , being forced to languish out a long Eternity in unpitied Sighs and Groans . And after such a Prospect as this , what poor , inconsiderable Trifles will all the Goods and Evils of this world appear to us ? But yet unless we believe the Reality of them , how great soever they may be in themselves , they will signifie no more to our Hope and Fear ( which are the Master Springs of our Action ) than if they were so many golden Dreams or liveless Scare-crows . For all Proposals of good and evil do work upon the Minds of men proportionably as they are believed and assented to ; and as that which is not true , is not , so that which we do not believe , is to us as if it were not . How then is it possible we should be moved by that Good or Evil which we do not believe , and in which by consequence we cannot apprehend our selves concerned ? WHEREFORE in our Entrance into the Christian Warfare , it is highly necessary that we do not take up our Faith at a venture , and believe winking , without knowing why or wherefore ; but that we should , so far as we are able , impartially examine the Evidences of our Religion , and search into the Grounds of its Credibility , that so we may be able to give some Reason to our selves and others of the Hope that is in us . For which End it will be needful that we should read , and impartially consider , some of the Apologies for the Christian Religion ; of which we have sundry excellent ones in our own Language * ; and if we will but take the pains to instruct our selves in the plain and easie Evidences of Christianity , we shall quickly see abundant cause to assent to it ; and then our Faith being founded on a firm Basis of Reason will be able to bid defiance to the World , and to out-stand the most furious Storms of Temptation . II. TO our good Beginning of this our Christian Warfare , it is also necessary that we should duly consider the Motives of our Religion , and ballance them with the Hardships and Difficulties we are to undergo . For thus our Saviour makes Consideration a necessary Introduction to our Christian Warfare , Luke xiv . 28 . where he compares mens rushing headlong into the Difficulties of the Christian Life without Consideration , to a mans resolving to build a Tower without computing the Charge of it , or a Kings going to War without ever considering before-hand whether with his Army of ten Thousand he be able to encounter his Enemy with Twenty . By both which Comparisons he intimates to us the unprosperous Issue of mens listing themselves under his Banner to combat the Devil , the World and their own Lusts without ever considering before-hand either their own Strength or their Enemies , the Arguments with which they must fight , or the Difficulties that will trash and oppose them . So that when they come to execute their rash Resolutions , there start up so many Difficulties in their way which they never thought of , and against which they took no care to fore-arm themselves , that they have not the Heart and Courage to stand before them , but after a few faint Attempts are presently sounding a cowardly Retreat . FOR indeed Consideration is the Life and Soul of Faith , that animates and actuates its Principles , and elicits and draws forth all their natural Power and Energy . And let the Truths we believe be never so weighty and momentous in themselves , never so apt to spirit and invigorate us , yet unless we seriously consider and apply them to our Wills and Affections , and take the pains to extract out of them their native Vigour and Efficacy and to infuse it into our Faculties and Powers , they will lie like so many dead Notions in our Minds , and never impart to us the least Degree of spiritual Courage and Activity . And accordingly our Saviour attributes the ill Success of Gods Word in the Hearts of men ( which he compares to the high-way , the stony and thorny Ground ) either to their not considering it at all , or to their not considering it deeply enough , or to their not considering it long enough . Either the divine Truths which they heard went no farther than their Ears , and so lay openly exposed like so many loose corns upon the high-way to be picked up by the Fowls of the Air ; or if it entred into their Mind and Consideration , it was so slightly and superficially , that like corn sown in a rocky ground it had not Depth enough to take root , to fasten and grow into their minds and digest into Principles of Action ; or if they at present received it into their deeper and more serious Consideration , it was but for a little while , for by and by they permit their worldly Cares and Pleasures , like Thorns , to spring up in their Thoughts and Choak it , before it was arrived to any Maturity . But that which rendred it so prosperous and fruitful in good and honest Hearts , was , that having heard the word they kept it , i. e. retained it in their Thoughts and Consideration , and so brought forth fruit with patience , Luk. viii . 12 , 13 , 14 , 15. So that to the making of a good Beginning in Religion , it is not only necessary that we should ponder the Motives and Arguments of Religion , and ballance them with the Difficulties of it , but that we should revolve and repeat them on our minds till we have represented to our selves with the utmost Life and Reality , whatsoever makes for and against our Entrance into the Christian Warfare ; and upon our having weighed them over and over in the Scales of an even and impartial Judgment , we have brought the Debate to this Result and Conclusion , that there is infinitely more Weight in the Arguments of Religion to persuade us to it , than in all the Difficulties of it to dishearten us from it . For unless we enter into Religion fore-armed with the Motives , and forewarned of the difficulties of it , we shall never be able to stand our Ground ; but finding more Opposition than we expected , and having not a sufficient Strength of Argument to bear up against it , we shall quickly repent of our rash Undertaking , and be forced to retreat from it with Shame and Dishonour . For this is usually the Issue of those rash and unsetled Purposes which men make in the heats of their Passion ; when they have been warmed by some pathetick Discourse , or startled by some great Danger , or chafed into a Displeasure against their Sins by the sense of some very dolorous Accident whereinto they have been betrayed by them ; in these or such like Cases , its usual with men to make hasty Resolutions of Amendment , without considering either the Matters which they resolve upon , or the Motives which should support their Resolution ; and so finding when they come to Practice , more Difficulty in the Matter than they were aware of , and having not sufficient Motives to carry them through it , their Resolution flags in the Execution , and very often yields to the next Temptation which encounters them . NOW though I do not deny but that those Heats of Passion are good Opportunities to begin our Religion in , and if wisely improved will very much contribute to our Voyage heavenwards , and like a brisk Gale of Wind render it much more expedite and easie ; yet if in these Heats we resolve too soon , without a due Consideration of all Particulars , and of the Difficulties on the one side and the Arguments on the other , it is hardly possible that our Resolution should ever prove a lasting Principle of Goodness . For when we resolve inconsiderately , we resolve to do we know not what , and our Resolution includes a thousand Particulars that we are not aware of ; most of which being repugnant to our vicious Inclinations , will when we come to practise them be attended with such Difficulties as will easily startle our weak Resolution , which having not a sufficient Foundation of Reason to support it , will never be able to outstand those boisterous Storms of Temptation whereunto it will be continually exposed . If therefore we mean our Resolution should hold out , and commence a living Principle of Goodness , we must found it in a through Consideration both of the Duties and Difficulties of Religion , and of the Motives which should ingage us to embrace it ; we must set before our Minds all the Sins we must part with , and all the Duties we must submit to , and fairly represent to our selves all the Difficulties and Temptations wherewith we must ingage ; and as much as in us lies render them actual and present to us , by supposing our selves already ingaged in our Spiritual Warfare and surrounded with all the Temptations both from within and without that we can reasonably expect will oppose themselves against us ; and having thus placed our selves in the midst of the Difficulties of Religion , we must never cease urging our selves with the great Arguments and Motives of it , till we have throughly persuaded our stubborn Wills and obtained of them an explicit Consent to every Duty that calls for our Consent and Resolution . III. TO our good Beginning of the Christian Warfare it is also necessary that we be deeply and throughly convinced of our great need of a Mediator to make a Propitiation for our Sins and render us acceptable to God. For 't is to convince us of this necessary Truth that the Scripture doth so expresly declare that as there is one God , so there is one Mediator between God and men , the man Christ Jesus , 1 Tim. ii . 5 . that if any man sin , we have an advocate with the Father , Jesus Christ the righteous , and that he is the Propitiation for our sins , and not for ours only but for the sins of the whole world ; and that 't is for his name sake that our sins are forgiven , 1 John ii . 1 , 2 , 12. that we have redemption through his blood , Eph. i. 7 . and that without the shedding his blood there is no remission , and that 't was by the sacrifice of himself that Christ put away sin , Heb. ix . 22 , 26. that we are accepted of God through his beloved Son , Eph. i. 6 . that Christ is entred into heaven now to appear in the presence of God for us , Heb. ix . 24 . and that there he ever lives to make intercession for us , Heb. vii . 25 . that 't is through him that we have access unto the Father , Eph. ii . 18 . and by him that we have admittance to his grace and favour , Rom. v. 2 . The design of all which is , throughly to convince us of this great truth , that by our Apostacy from God and Rebellion against him we have all rendred our selves so very obnoxious to his Vengeance , that he would not pardon us upon any less Atonement than the precious Blood , nor admit us into favour upon any less Motive than the powerful Intercession of his own Son ; that by the heinousness of our Guilt we have so highly incensed the Father of Mercies against us , that no less consideration than the Death and Advocation of the greatest and dearest Person in the whole world will move him to admit of our Repentance and listen to our Supplications . And certainly next to exacting the Punishment due to our sins at our own hands , the most dreadful Severity he could have expressed was to resolve not to remit it upon any other consideration than that of his own Sons undergoing it in our stead ; by which he hath given us the greatest reason that Heaven and Earth could afford to tremble at his Justice , even whilst we are inclosed in the Arms of his Mercy . THIS therefore we ought to be deeply and throughly convinced of , that our Sins have set us at such a distance from God , that 't is nothing but the bloud of Christ will reconcile him to us ; and that though without our Repentance he will never be reconciled to us , yet 't is not for the sake of that or any thing else we can do that he will be induced to receive us into favour , but only for the sake of that precious Sacrifice which his eternal Son hath offered up for us . The firm Persuasion and Consideration of which will mightily over-awe our minds , and imprint upon them such gastly and horrible Apprehensions of sin , as will scare us from all thoughts of Compliance with it ; the dreadful demonstration which God hath given us of his righteous severity against it in the very Reason of his pardoning it , will effectually antidote us against all our sinful Securities and Confidences : For this way of Gods pardoning us upon the Sacrifice of his Son , guards his Mercy with such an awful Terror , as is sufficient to dishearten the most desperate sinner from presuming upon it . For he that dares presume to sin on upon a Mercy that cost the bloud of the Son of God , hath courage enough to out-face the Flames of Hell , and is not capable of any Mercy that the great God can indulge with safety to his own Authority . For what Mercy can be safe from that mans Abuse and Presumption , that dares abuse a Mercy so guarded and secured as this is , by being founded upon such a dreadful Consideration ? AND as a through Persuasion of the Necessity of Christs Sacrifice to the Forgiveness of our Sins will fill us with awful Apprehensions of the divine Severity , and set before us a most dismal Prospect of the vast demerit of our Sin , both which are necessary to ingage us to a through Reformation ; so a through conviction of the Necessity of his Intercession to render our Duties , our Prayers and Persons acceptable to God , will effectually humble and abase us in our own eyes , which , as I shall shew you by and by , is highly conducive to a good Beginning of this our Christian Warfare . For next to banishing us from his Presence for ever , the most effectual course God could take to abase us was to exclude us from all immediate Intercourse with him , and not to admit of any more Addresses or Supplications from us , but only through the hands of a Mediator ; which is a plain Demonstration how infinitely pure he is , and how base and vile our Sins have rendred us : insomuch that he will not suffer a sinful Creature to come near him otherwise than by a Proxy , that he will not accept of a Service from a guilty Hand , nor listen to a Prayer from a sinful Mouth , till 't is first hallowed and presented to him by a pure and holy Mediator . So that unless we are strangely inconsiderate , we cannot but be touched with a deep sense of our own Vileness , when we think at what a distance the pure and holy God keeps us ; how he stands off at the Stench of our Abominations , and notwithstanding all his Benignity towards us , will neither hear us , nor have any thing to do with us , without the powerful Intercession of his own Son. AND as our Conviction of the Necessity we have of Christs Sacrifice and Intercession is very apt to affect us with holy Sorrow and Fear , both which are very powerful Instruments of our Reformation ; so our persuasion of the Reality and Excellency of his Mediation is no less apt to inspire us with a mighty Hope and Assurance of Acceptance with God if we reform and amend . For it seems that upon propitiatory Sacrifices and interceding Spirits , guilty Minds have been always inclined to place their Confidence of Acceptance with God. Hence it was a Principle generally received by men of all Nations and Religions , ( however it came to pass I know not , ) that for sinful men to appease the incensed Divinity it was necessary , first , that some Life should be sacrificed to him by way of Satisfaction for their Sins , and that the nobler it was , the more propitious it rendred him . 2. That some high Favourite of his should be prevailed with to intercede with him in their behalf . Whereupon understanding by universal Tradition that there were a sort of middle Beings ( whom they called Demons ) between the sovereign God and Men , they began to address to these and to bribe them with sacred Honours to interpose with God in their Behalf . And if they could make a shift to rely upon Sacrifices , the most precious of which were the Lives of sinful Men ; and to depend upon Intercessors of whose Interest with God they had little or no Security ; what a mighty ground of Confidence and Assurance have we , for whom the Son of God once offered such a meritorious Sacrifice upon Earth , and continues to make such a powerful Intercession in Heaven ? For besides that as he was a spotless and innocent Person , his Sacrifice was wholly meritorious for guilty offenders , and besides that as he was a Person of infinite Value and Dignity his Sacrifice was meritorious for a World of guilty offenders ; God , upon whose good Pleasure the Admission or Refusal of it intirely depended , has openly declared his Acceptation thereof as a Propitiation for the sins of the World , and ingaged himself by a publick Grant and Charter of Mercy to indemnifie for the sake of it every sinner in the World that will but return to him by a serious and hearty Repentance ; neither of which great things could ever be said of any other Sacrifice . And in the virtue of this Sacrifice , as well as of his own personal Interest with his Father , he now intercedes in our behalf ; and pleading our Cause , as he doth , with the price of our Souls in his hand , even his precious Blood by which he redeemed them , we may be sure that with that powerful Oratory he cannot fail of succeeding in our behalf . For having purchased for us by his Blood , all those favours which he intercedes for , he is invested with the Right and Power of bestowing them upon us . So that now , for our greater Security , all those Favours which God hath promised us , are actually deposited in the hands of our Mediator ; and though his bare Promise is in it self as great an Assurance as can be given us , yet it is to be considered that guilty Minds are naturally anxious and full of unreasonable Jealousies , and consequently whilst they looked upon God as their adverse Party , and a Party infinitely offended by them , would have been very prone to suspect the worst , had they had nothing but his bare Word to depend on . And therefore in Condescension to this pitiable Infirmity of his sinful Creatures , he hath not only promised them his Acceptance and Favour upon Condition of their Return to him , but hath also put the Performance of his Promise into a third Hand , even into the Hand of a Mediator , who by the Nature of his Office is equally concerned for both Parties ; as well that God should perform his Promise , if we performed our Duty , as that we should perform our Duty if we received the Benefit of his Promise . And hence , Heb. vii . 22 . our Mediator is called the Sponsor , or Surety of a better Covenant . So that now we have no longer to do with God immediately as our adverse Party , but by a Mediator , who by his Office is obliged to be on our side as well as Gods , and to take care that neither receive the others Part of the Covenant without performing his own . Thus as he hath been sometimes pleased in Complyance with humane Weakness to enforce his Promise with his Oath , not that the one is in its own Nature a greater Security from God than the other , but because with Men an Oath is more obliging than a Promise ; so in great Condescension to the unreasonable Diffidence of our guilty Minds , he hath not only promised us Pardon and Acceptance upon our Repentance , but he hath also given us a collateral Security for the Performance of it , even the Security of a Mediator , in whose hands he hath deposited whatsoever he hath promised us . Not that in it self this is a greater Security than his own bare Word and Promise , which he cannot falsifie without renouncing his Being : but because this way of giving Security by a third Person is more accommodate to the Method of our Covenants and Agreements with one another , and consequently more apt to satisfie our anxious and diffident Minds . AND thus the Conviction of our need of a Mediator , and the Persuasion of the Reality and Excellency of his Mediation will powerfully work both on our Hope and Fear , which are the main Springs of all our religious Endeavours ; and give us at once the most horrible Prospect of the Evil of Sin , and the most comfortable Assurance of Pardon and Acceptance with God upon our Repentance and Amendment ; both which are absolutely necessary to our successful Entrance into the Christian Warfare . IV. TO our Beginning of this Holy Warfare it is also necessary that we should be affected with a deep Sorrow and Shame and Remorse for our past Iniquities . For this the Apostle calls sorrowing to repentance , and tells us that godly sorrow worketh repentance to salvation not to be repented of , 2 Cor. vii . 9 , 10. and accordingly it is recorded of St. Peter's Converts that the beginning of their repentance was their being pricked at the heart , Acts ii . 37 . and even Repentance it self is in Scripture called a broken and contrite heart , this being the most immediate Preparation to a true Repentance or Change of mind , Psal. li. 17 . And hence the ancient Penitents are described in Scripture as girding themselves with sackcloth and repenting in dust and ashes ; in Allusion to the antient manner of great and solemn Mournings , which was to put on Sackcloth , cover the Head with Ashes , and sit in the Dust. And in the primitive and purest Ages of Christianity it is evident that the bitterest Sorrows and Remorses were looked upon as necessary Preparations to Repentance ; for the Penitents in those days , as Tertullian and Nazianzen describes them , lay prostrate at the Church Doors in Sackcloth and Ashes , supplicating the Prayers of the Presbyters and Widows , hanging on the Garments and Knees of those that entred into the Church , kissing their Footsteps and with rivers of Tears in their eyes beseeching their Prayers to God for their Pardon . Now though we are not under the Severities of such an Ecclesiastical Discipline , yet are we equally obliged with those ancient Penitents to exercise it internally in our Hearts . For sin is as bad now as it was then , and as great an evil in us , as it was in them ; and therefore ought to be lamented by us with an equal Sorrow and Remorse . And indeed if we ever mean to wage War with it with Success , it is necessary we should acquire before-hand a through sense and feeling of the Evil of it ; that we should chastise our souls with some degree of that bitter Sorrow and Regret it deserves , and inflict upon our selves some part of that Hell of infinite Horror and Anguish that is ingendring in its Womb ; that so being the more sensible of its Malignity , we may be the more enraged against it and enter the Lists with it with the greater Resolution and Animosity . For our Sorrow and Remorse for our Sins , if it be serious and hearty , will convert into Hatred and Indignation against them , and that Hatred will animate us in all our Conflicts with them , and render us more obstinate against their Terrors and Alurements . So that when in the aftercourse of our Warfare against them , we are tempted afresh to yield and comply with them , the Remembrance of the past Shame and Sorrow , Remorse and Confusion we have undergone for their sakes , will render us far more deaf and inexorable than otherwise we should be to their Solicitations . IF therefore we would ingage in this spiritual Warfare with Success , we must be often reflecting upon our past Sins , and representing them to our selves in all their aggravating Circumstances . And when we have surveyed them round about , and considered them in all their natural Turpitude ; Disingenuity and Indecency , and applied them to our selves with all their appendant Stings , shameful Effects and dismal Circumstances , so that our hearts begin to feel them , and to smart and bleed under the dolorous Sense of them ; then must we pour them out before God in sad and mournful Confessions . For the very Confession of our Sins before so pure and great a Being , is in it self an effectual Means to increase our Shame and Sorrow for them ; and he must have a very hard Heart that can ingenuously and without any Reserve lay open his crimes before the God of Heaven and Earth in all their black Aggravations , without being stung with a sensible Regret and Confusion ; especially if he frequently repeat his Confessions as he ought to do . V. TO our successful Beginning of this our Christian Warfare it is also necessary that we earnestly implore the divine Aid and Assistance to enable us to go through with it . For God knowing how unable we are of our selves to ingage in this great Enterprize with that good Conduct that is necessary to give us any probability of Success , hath promised us his own Presence and Assistance even from the Beginning to the End of it ; and if in any part of it his Assistance be necessary , 't is doubtless in the Entrance , which , as I shall shew you by and by , is by far the most difficult and hazardous . If therefore we presume to enter upon it without supplicating God to second us with his Grace and Assistance , we shall quickly find our selves shamefully foiled and defeated . For though he hath promised to assist us , yet 't is upon Condition that we earnestly beg and seek him ; he will give his Spirit , but it is to those that ask it , Luke xi . 13 . he will draw near unto us , but first we must draw near unto him , James iv . 8 . and we are assured that we shall have if we ask , that we shall find if we seek , and that it shall be opened unto us if we knock , Mat. vii . 7 . And therefore we are bid to go boldly to the throne of grace that we may obtain mercy and find grace to help us in the time of need , Heb. iv . 16 . and not only to pray without ceasing , 1 Thess. v. 17 . but in every thing by prayer and supplication to let our requests be made known unto God , Philip. iv . 6 . and if in every thing we ought to make known our Wants to him , then much more in this great and difficult Undertaking , in which it will be impossible for us to succeed without his heavenly Aid and Assistance . WHEREFORE as we hope for Victory in this our spiritual Warfare , we must earnestly implore his Concurrence with us , and beseech him to second us in all our weak Efforts and Endeavours . We must lay open our woful Case before him , and remonstrate to him that we are heartily willing to do what we are able , but that without him we are abundantly sensible all will be in vain . We must tell him that our Dependance is upon him , and that all our Hope of Success is in him , and that we dare not stir one step without him ; and beseech him that he will not stand by , and see us spend our selves in ineffectual Struglings , but that he will graciously stretch forth his helping Hand to us , and not suffer us to miscarry for want of his necessary Assistance . Which if we do , we may assure our selves that the merciful God , who is the Father of our Spirits , will never abandon his own off-spring whilst it cries out to him , and with pitiful and bemoaning Looks implores his Aid and gracious Co-operation . WHILST therefore we are thus endeavouring to prepare our selves for our spiritual Warfare , we ought in every act of Preparation to look up to God , and earnestly supplicate the Concurrence of his Grace and Spirit . While we are endeavouring to believe , we must beg him to help our Vnbelief , to remove all Prejudices from our minds and present the Evidences of our Religion to our Understandings in a clear and convincing Light. When we are setting our selves to a serious Consideration , we must beseech him to fix our Thoughts , to suggest to and repeat his heavenly Motives and Arguments so fast and thick upon our Minds , that no sinful or worldly Thought may be able to crowd in to disturb or divert our Meditations . When we are labouring to persuade our selves of our Need , and the Reality of our Saviours Mediation , we must earnestly intreat him to open our eyes , and convince us effectually of the horrible Danger of our sin , and of the infallible Efficacy of that blessed Remedy . When we are attempting to affect our selves with the bitter Sense of our past Transgressions , we must implore him to strike in with us , and to inspire our Minds with such piercing and powerful Convictions of the infinite Shame , Baseness and Danger of them , as may sting our brawny Consciences to the quick , and dissolve our frozen Souls into a sorrowful Repentance ; that so when we enter the lists and proceed to Resolution , which is the Beginning of our spiritual Warfare , we may be armed against our Sins with such a lively Faith , such puissant Considerations , such Horror and Animosity against them , and such an assured Hope of being rescued from the fatal Issues and Effects of them , as that we may be able to promise our selves a happy Success in the ensuing Course of our Warfare against them . And having thus fitted and accoutred our selves for this great and momentous Enterprize ; VI. WE are to enter into a serious and solemn Resolution of Amendment , of forsaking and renouncing all our Sins and never returning to them more , whatsoever Temptations may invite , or Difficulties encounter and oppose us . Which Resolution is in Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we translate Repentance , but in strictness signifies a Change of Mind or of Purpose and Resolution , a renouncing our sinful Purposes and solemnly ingaging our selves in a contrary Resolution of living soberly and righteously and godly in this present World. So that wheresoever the Precept of Repentance is expressed by this word , the meaning of it is , to oblige us to change the wicked Purposes of our Hearts into a firm and serious Resolution of forsaking all ungodliness and worldly lusts and intirely resigning up our selves to the Will and Disposal of God. And hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to change our minds and convert or turn , are in Scripture so often put together ; the one denoting the inward Change of our Resolution , the other the outward Change of our Practice pursuant to it . So Acts iii. 19 . repent and be converted , and Acts xxvi . 20 . that they should repent and turn to God and do works meet for repentance ; that is , that they should resolve to forsake their Sins , and submit to their Duty , and put their Resolution into Practice . And so that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which we also render Repentance , strictly signifies an after-care , that is pursuant unto this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Change of Resolution . NOW this Repentance or Change of Resolution is the Initial Act of the Religion of Sinners , whereby they resume their inward man from the Service of sin , and submit and resign their Wills to God ; whereby in Heart and Will they forsake the Devils Colours , and list themselves Volunteers under the Banner of Christ. And being so , it ought to be performed with so much the more Care and Preparation . For the Beginning of all great Enterprizes is the Ground and Foundation of them ; which if it be not firmly laid will be apt to sink under the Superstructures , and to endanger their Ruin and Downfal . Now all the foregoing Duties being necessary Preparations to a good Resolution , we ought before we resolve , to spend a considerable portion of time in the diligent Practice of them ; and not to resolve hand over head till we are duly and throughly prepared for it , till by exercising our Faith and Consideration , &c. we have broken and tamed our perverse and obstinate Wills , and throughly persuaded them to part with every Sin , and to approve of and consent to every Duty that is comprehended in a through Resolution of Amendment . And if when we are about to resolve , we find upon a strict Examination any secret Reserve or Exception in our Wills , if there be any Lust which they are not throughly persuaded to part with , or any Duty to which they are not fully reconciled , we ought for that time to forbear resolving , and to go on in the Exercise of the preparatory Duties , till we find our reluctant Wills throughly conquered and persuaded by them . For if there be any leak left open in our Resolution for any Sin to creep in at , that will be sure to insinuate in the next Storm of temptation ; and if it should not let in other Sins after it , as 't is a thousand to one but it will , 't will by its own single Weight sink us into eternal Perdition . Wherefore before ever we enter into the Resolution of Amendment , we ought to be very careful that our Wills be throughly prepared for it ; that they be reduced to a fair Compliance with the matter we are resolving upon , and effectually dissuaded out of all Resolution to the contrary ; and when this is done , we may chearfully proceed to the forming of our good Resolution . WHICH ought to be performed by us , between God and our selves , with the greatest Seriousness and Solemnity . For now our Hearts being ready , we are to betake our selves to our Knees , and in these or such like words to devote our selves to God , O thou blessed Author of my Being , I am now fully convinced that I ow my self to thee by a thousand Ties and Obligations , and am infinitely sorry and ashamed that I have so long sequestred and withdrawn my self from thee to serve my own base Lusts and Affections . Wherefore now in thy dread Presence , and in that of thy holy Angels , I here intirely resign up my self unto thee , and do resolve without any Reserve or Exception that whatsoever Temptations I may meet with for the future , I will never wilfully withdraw or alienate my self from thee more . From henceforth I heartily renounce all my Sins , and particularly those that have been most dear and pleasant to me , and do faithfully promise to continue thy true and loyal Subject as long as I breath , and that whatsoever Invitations I may have to the contrary I will never revoke the Resolution I now make , or any part of it . So help me O my God. AND having thus solemnly resolved , it will be highly necessary that for the farther Ratification of it , we should yet more solemnly repeat it in the holy Sacrament ; wherein , according to the Custom of Feasts upon Sacrifices , God and every faithful Communicant do mutually re-oblige themselves to one another , and upon the sacred Symbols of the Body and Blood of Jesus do ratifie to each other each others Part of that everlasting Covenant which by the Federal Rite of his meritorious Death and Sacrifice was inviolably sealed and confirmed . So that when we take those holy Elements into our hands , which the Priest in Gods stead presents and offers to us , we do in effect make this solemn Dedication of our selves to God ; Here we offer and present unto thee , O Lord , our selves , our souls and bodies to be a reasonable , holy and lively Sacrifice unto thee ; and here we call to witness this sacred Blood that redeemed us , and those vocal Wounds which do now intercede for us , that from henceforth we oblige our selves never to start from thy service what Difficulties soever we may encounter in it , or what temptations soever we may have to forsake it . And having thus resolved and confirmed our Resolution by the Body and Blood of our Saviour , and taken the Sacrament upon it not to depart from what we have resolved , we have actually listed and ingaged our selves in a Warfare against Sin , the World and the Devil , upon the final Success whereof our everlasting Fate depends . And thus you see what Duty is implied in the Beginning or Entrance of this warfaring Part of the Life of a Christian. SECT . II. Wherein some Motives are urged to persuade men to the Practice of those Duties that are proper to the Beginning of the Christian Warfare . HAVING in the former Section given a brief Account of those Duties which are necessary to the well Beginning of our Christian Warfare , I shall now , for a close of that Argument endeavour to press and persuade those who have not as yet begun , to enter immediately upon it , by putting in practice these Initial Duties of it . You who have been hitherto warring against God , and striving against your Duty and your Happiness , be at last persuaded to make a Stand for a while , and to listen to the voice of Reason and Religion , which do both call aloud to you to face about , to desert the Party wherein you are ingaged , and come over to the Side of Virtue . And that I may if possible prevail , I do here earnestly beseech you even by all that is dear and precious to you , by the Love of God and by the Lives of your Souls , and by all your Hopes of Happiness in the world to come , seriously to consider with me these following Motives . 1. That there is a vast Necessity of beginning this our Spiritual Warfare one time or other . 2. That 't is unspeakably most secure and advantagious for us to begin it now . 3. That the final Success of it doth very much depend upon the well Beginning of it . 4. That when once we have well begun it , the main Difficulty of it is conquered . I. CONSIDER the vast Necessity there is of beginning this Spiritual Warfare one time or other . For that which is necessary for us to accomplish at last , is necessary to be undertaken by us one time or other . Now it is as necessary for us to oppose and vanquish the Temptations of the World and the Corruptions of our own Nature , as it is not to go to Hell , or not to miss of Heaven . For in this great Battel the everlasting Fate of our Souls is to be decided , and if we come off Victors , we are made , if vanquished , we are undone to eternity . So that in this spiritual Warfare we do not contend like the Warriors of this World for a Triumphal Wreath that will wither upon our Brows , or for Fame and Renown which is nothing but the Breath of a company of talking People , or for the enlarging of our Empire over the next handful of a Turf ; but we are contending with Enemies that are pursuing us to Hell , and binding us in Chains of everlasting Darkness . We are to fight for our Immortality , for all our hopes of Happiness and Well-being in a never-ending Life a ; nd when so much depends upon the Success of our Conflict , and we must conquer and be crowned or die ; win the Field and Heaven or yield our selves captive to eternal Misery , I leave you to judge whether we are not obliged under the vastest Necessity one time or other to begin . And if we must begin one time or other , why not now as well as hereafter ? and to what purpose should we defer entring upon that Work , which we all confess we must at last not only begin but accomplish ? For to have accomplished a necessary Work , especially when it is difficult and important , is a great Satisfaction to the Mind ; and whereas while it is yet to do , the prospect of the pain and labour of it creates in us a great deal of Trouble and Anxiety ; when once it is done , or the main Difficulty of it is over , every Reflection on our past pains sweetens our present Repose , and crowns it with Joy and Triumph . And thus it is in our Entrance into the Christian Life , which we all confess to be both necessary and difficult ; and it being so , what do we else by our delaying it , but only prolong the pain and trouble of it ? And whereas by one brave Attempt we might ease our selves and set our Souls at Rest for ever ; we languish away our life in misery , and are sick with the Fear of our Remedy . Just like poor men that are under the torment of the Stone , they know they must be cut or die , but out of a frightful Apprehension of their Remedy they put it off from time to time ; they promise they will endure it rather than lose their Lives , but when they come to the Trial their Hearts fail , and they must needs have a little longer Respit ; but all the while they endure not only the pain of their Disease , but also the Apprehensions of their Cure , which at last they must also actually endure , or Death which is much more terrible to them . Whereas had they been cut at first , they might have saved themselves all that Torment and Fear of farther Torment , which they endured in the time of their Delay . And just thus it is with those who defer their Repentance , which had they begun at first when they fell into their sinful Courses , their Hearts might have been at Ease a great while ago , and they might have saved themselves all those Gripes and Twinges of Conscience , and all those painful Apprehensions of the Smart and Difficulty of repenting at last , which they have been forced to endure in the several periods of their Delay . But alas , Repentance is a sad Remedy ! Well , be it never so sad , you know you must endure it or that which is a thousand times worse . Why then you will endure it , that you are resolved upon , but fain you would have a little longer Respite . Ah foolish Souls ! why will you prolong your Misery and linger out your Lives in Torment , when as by enduring now what you must endure at last , you might be presently at Ease , not only from the Pain of your past Guilt , but from the Fear of your future Repentance . II. CONSIDER that 't is unspeakably most secure and advantagious for us to begin our Christian Warfare now . For this Life is the only time of our Trial and Probation , the Field in which our spiritual Warfare is to be fought , and from which we must all go off triumphing Conquerors or eternal Slaves . And alas such a slippery and uncertain thing is this our present Existence , that there is no one part of it we can call our own , but what is present . For all our Futurity is in Gods Hand and Disposal , and how he will shorten or prolong it we are not able to prognosticate . So that for ought we know the next moment may finally determine our everlasting Fate , and the Hopes of eternity which are now in our hands may slip through our fingers before to morrow morning , and leave us desperate for ever . What a dreadful Venture therefore do those men run , that delay from time to time the securing their Salvation by a timely Repentance ? When 't is now in their own Power , would they but lay hold on the present Opportunity , to secure their Victory and Crown , they rather chuse to go to cross or pile for them , and to stake them upon a Contingency that is not in their Power to dispose of . BUT suppose they could secure that hereafter to themselves to which they do so venturously defer their Repentance , yet still there is another Venture of which they can never be secure , and that is , whether when that hereafter comes , God will not out of a just Resentment of their present Despite to , and Contempt of his Grace withdraw it from them . Which if he should , they would be left in as great an incapacity of repenting as if he had withdrawn their Lives from them ; it being as possible for us to repent without Life when we are dead , as without Gods Grace while we are living . So that promising that we will repent hereafter , we promise not only for our selves but for God too ; we promise that he shall wait our leisure and dance Attendance after us through all the tedious Stages of our Delays and Procrastinations ; that he shall tamely put up all those Affronts and Provocations which between this and our hereafter we are resolved to offer him , and in the end be as much at our beck , and as ready to come in to our Assistance , when we shall think fit to call for him , as if we had never given him the least Offence or Provocation to the contrary . For unless we can secure our selves of this , it will be every whit as uncertain whether we repent hereafter if we live , as whether we live to hereafter to repent . And what a madness is it for men that have now their Lives and Souls in their own hands , to stake and venture them upon two such contingent Issues , that are both of them so far out of their Power and Disposal ? BUT suppose there were no Hazard in either of these , that we were as secure both of our own Lives and Gods Grace as we are of the present Moment , yet we can never hope to begin our Christian Warfare so advanaagiously as now . For all the time we are deferring it , our Enemies are gathering Strength and mustering up their Forces against us ; our bad Inclinations are ripening and improving , and our evil Habits are growing more inveterate ; and so many Degrees of Strength as these get , we lose ; and so proportionably as their power to offend us increases , ours to defend our selves against them decreases . What a madness therefore is it for men who pretend to be resolved to ingage in the Christian Warfare , to defer it as they do from time to time , when they cannot but be sensible , if they take any notice of themselves , how much every further Delay improves their Lusts and impairs their Reason , how it fortifies their Enemy , and weakens themselves . You say you are convinced of the Necessity of this Warfare , and resolved to undertake it one time or other , though as yet you cannot prevail with your selves to enter upon it . And why not yet ? why for some reason or other forsooth you find your selves averse to it ; and do you imagine that if you are averse to it to day , you will be less averse to it to morrow or next day ? No , fond Men , do not abuse your selves , for if you will not enter upon it now , be assured of this you will never find your selves either so willing to it , or so fit and able for it again as long as you live . For your Lusts will grow every day dearer and dearer to you , and so twine and wrap themselves by degrees about your Hearts and Affections , that you will every day find your selves more and more unwilling to part with them ; and at last they will cling so fast , that there will be no pulling them from ye without pulling away your Souls with them . Wherefore talk no more , I beseech you , of repenting hereafter , but resolve once for all that you will repent now or never . III. CONSIDER the final Success of this your spiritual Warfare doth very much depend upon your well beginning of it . By what hath been said you plainly see there is an absolute Necessity of beginning it one time or other , and that you can never begin it so securely and advantagiously as now ; but unless you begin it well now , that is with a through Preparation of Heart , you were e'en as good sit still and not begin at all . For when once you come to the Trial , to encounter the Oppositions of a corrupt Nature , and contend with the Difficulties of a holy Life , you will then quickly find your sappy Resolutions sink , and like so many rotten Banks yield and give way at every spring-tide of Temptation . But as the well laying the Foundations of a house secures the Superstructures against the violences of all future Storms and foul weather , so the first setling of your Resolution upon a firm and stedfast Basis will be a mighty Safeguard to it against all ensuing Storms of Temptation . That well-grounded Faith and through Consideration which induced us to it , will go along with it and guard it through the Enemies Quarters with such invincible Reasons as no sinful Motive will be able to disprove or cope with . That hearty Shame and bitter Sorrow and Regret which we felt in the forming our Resolution will animate and render it more firm and inexorable against all the Solicitations of sin for the future . Those fervent and earnest Prayers which preceded and accompanied it , will not only ingage us to take the more care and regard of it , but ingage God also to contribute more aid and assistance to it in all its ensuing Conflicts and Encounters . And when in the framing of our Resolution we have taken effectual care before-hand not to resolve upon any thing but what we have considered the difficulty of , or against any thing but what we have felt the shame and smart of , or upon any Reason , but what we have throughly pondered and do firmly believe , and together with all this have ingaged by our earnest Prayers the God of all Grace to aid and assist us , we may with some Assurance promise our selves a blessed Issue and Success . For now we are forewarned of , and fore-armed against all that can happen to us in our spiritual Warfare ; now there is no Difficulty can arise in our way which we did not foresee and provide against when we first set forward to Heaven . So that if from henceforth we do but take an honest care to watch the Motions of our Enemy , and to keep up our own Hearts and Courage , we cannot miss of a glorious Victory , and after that an everlasting Triumph . BUT if we make a rash Beginning , and resolve precipitantly without observing the above-named Rules and Directions , in all probability our hasty Purposes will end in a leisurely Repentance . So that unless we intend to take a great deal of pains in Religion to no purpose , to weave a Penelope's web , and do and undo as long as we live , and only to dance round in an eternal Circle of sinning and resolving against it , resolving and sinning again , without ever making a step forward but still wheeling about to the same Point ; let us now at last resolve to begin in that prudent Method which God hath prescribed us . IV. CONSIDER that when once we have begun it well , we have conquered the main Difficulty of this our spiritual Warfare . For though it be an easie matter to begin ill , to resolve against our sins in a sudden Pet , or transient Heat of Passion ; yet it must be confessed that to resolve well and wisely , that is , with that firm Belief and through Consideration of things , with that Shame and Sorrow and those earnest Cries to Heaven for Aid and Assistance , which are necessary to the founding of a strong and lasting Resolution , is no so easie a matter . For in all those preparatory Exercises , we have a roving Mind , a hard Heart , and a perverse Nature to contend with ; and we shall find it a very hard matter to call in our wandering Thoughts and unite them together into a fixt and steady Consideration of the Evidences of the Truth of Religion , and of the Duties and Motives and Difficulties of it . And whilst we are entertaining them with this unwonted Argument , there are a thousand Objects with which they are better acquainted that will be calling them away ; so that without a great deal of Violence to our selves we shall never be able to keep them together so long , as is necessary to the forming a firm Assent to the Truth , and the passing a true and impartial Judgment upon the Proposals of Religion . And when we have fixt our Thoughts into a serious Consideration of the Evidences of Religion , we shall find that our Lusts will object much more against them than our Reason ; that they will be casting mists before our Eyes and bribing and biassing our Understanding the other way , and that thereupon 't will be more difficult than we are aware to convince our selves throughly of the truth of a Religion that is so diametrically opposite to our vicious Inclinations . But when this is done and we proceed to consider the Duties of Religion , and to ballance the Motives with the Difficulties of them ▪ in order to the obtaining of our selves a full and free Consent to them ; here again we shall find our selves at a mighty Plunge . For though the Motives to our Duty are at first View infinitely greater and more considerable than the Difficulties of it ; though it be unspeakably more intolerable to lose the Joys of Heaven and incur the Pains of Hell than to endure the sharpest Brunts of this spiritual Warfare ; yet these being present and sensible have a more Immediate Access to us , and consequently are apter to move us than either of those Motives which are both of them future and invisible . So that unless we do earnestly press and urge our selves with those Motives , and imprint them upon our minds in the most lively and real Characters , we shall find our selves over-ruled in despight of them by these present and sensible Difficulties that are before us . But when we have effectually convinced our selves that those Difficulties of our Duty are much less considerable than the Motives to them , we shall find it a hard Task to persuade our Wills into a free and explicit Consent to all the Particulars of it . For now we shall find a strong Aversation in our Natures to sundry of those Duties that call for our Approbation , and there will be a mighty Counterstriving between our Reason and Inclinations . Our darling Lusts , those bosom Orators within us , will now employ all their Rhetorick to dissuade us from parting with them ; they will clasp about our Souls , like departing Lovers , and use all their Charms and Allurements to hold us fast and reconcile themselves to us ; and under these Circumstances , though we have all the reason in the world on our side , we shall find it will be no such easie matter effectually to dispose our Wills to close with so many offensive Duties , and part with so many beloved Sins . But when this is done , which to be sure will cost us many a violent Struggle and Contention with our selves , there are other Difficulties to be mastered . For now we must reflect upon our past ill Life , and expose it to our own Eyes in all its natural Horror , Turpitude and Infamy , and never leave reproaching our selves with the Foulness and Disingenuity , the Madness and Folly of it , till we find our hearts affected with Shame and Sorrow for and Indignation against it . And for us that have been so long used to cokes and flatter our selves , to paint and varnish our Deformities ▪ and crown our Brows with forced and undeserved Applauses ; for us to condemn and upbraid our selves , to strip our Actions of all their artificial Beauty , and set our selves before our own Eyes in all our naked , undisguised Ugliness , and not look off till we have lookt our selves into Shame and Horror and Hatred of our selves , will be , at first especially , a very ungrateful Employment ; and yet it may be a good while perhaps before our hard and unmalleable Hearts will yield to the impressions of godly Sorrow and Remorse . But when this Difficulty is conquered , our Work is not yet totally finished . For now we must come off from our selves and all our presumptious Dependances upon our own Ability and Power , and in a deep sense of our own most wretched Weakness and Impotency throw our selves wholly upon God , and with earnest and importunate Outcries implore his gracious Aid and Assistance . And let me tell ye , to men that have been all along inured to such glorious Conceits of themselves , such mighty Confidences in their own Abilities ; that have promised themselves from time to time that at such and such a time they would repent and amend , as if without Gods Help 't were in their Power to repent when they pleased ; for such men as these , I say , to come out of themselves and their own self-confidences , and wholly cast themselves upon a foreign Help ; so sensibly to feel , and ingenuously to own their own Inability , as to fly to God , and confess themselves lost and undone without him , is a much harder matter than we can well imagine till we come to make the Experiment . And yet this , all this , must be done bfore we can be well prepared to resolve upon the Christian Warfare . THIS I have the longer insisted on , because I would deal plainly with you , and shew you the worst of things . For whether you are told of it or no , you will find it , if ever you make the Experiment , that all your good Resolutions without these Preparations will soon unravel in the Execution ; and that after you have resolved a thousand times over you will be just where you are , and not one step farther in Religion . But for your Encouragement , know that when with these necessary Preparations you have solemnized your Resolution , you have won the main and toughest Victory in all your spiritual Warfare ; a Victory by which you have pulled down your Sin from its Throne , and broken and disarrayed its Power and Forces ; so that now you are upon the pursuit of a flying Enemy , and if you do but diligently follow your Blow , and pursue your brave Resolution through all Temptations to the contrary , and do not suffer your vanquished Enemy to rally and reinforce himself against ye , you will sensibly perceive his Strength decay ; and those Lusts which seemed at first invincible , will languish away by degrees from weak to weaker , till at last they expire into the Habits of their contrary Virtues ; and so proportionably those Virtues which through our vicious Aversations to them seemed at first impossible , will grow on by degrees from possible to easie , and from easie to necessary ; and then the Sins will be more impossible to us than the Virtues . NOW what a mighty Encouragement is this to make a good Beginning of the Christian Warfare , that in so doing we are sure to conquer the main Difficulty of it ; that when we have broke through all those Oppositions that lie in the way to a wise and good Resolution , we are past the Frontiers of Religion , and having gotten over those steep Alps at its Entrance shall be sure to find the Region round about a plain and an easie Champain , in which the further we go , the smoother 't will be , and so smoother and smoother till at last 't will be all sweet and delightful , like the flowry Walks of Paradise . Let us therefore be persuaded , without any farther Delay , to enter immediately upon this our holy Warfare , and by Faith and Consideration , &c. to lay the Foundations of a religious Resolution ; that so when we are actually ingaged against our spiritual Enemies we may be able to stand our ground against all Temptations , and that having finally conquered and subdued them we may receive that Immortal Crown which God the righteous Judge hath laid up for the victorious . AND so I have done with the First Part of our Christian Warfare , viz. our Entrance into it . SECT . III. Concerning the Second Part of the Christian Warfare ; with a particular Account of the Duties thereunto appertaining . I SHALL now proceed to the Second Part of our Christian Warfare , viz. the Course and Progress of it , which consists in holy living . For when once we have reduced our Wills to a firm and well-grounded Resolution of entring into this militant State , that which is next incumbent upon us is to pursue our Resolution in the future Course of our Lives and Actions , that is , to abstain from all Sin and endeavour to mortifie our Inclination to it , and to practise all the contrary Graces and Virtues , and endeavour to improve them to farther and farther degrees of perfection ; or as the Scripture expresses it , to cease to do evil and to learn to do well ; to strive against sin and to die to it , and to grow in grace and perfect holiness in the fear of God. In this consists the Course and Progress of our Christian Warfare . In order whereunto it 's indispensably necessary that we should still repeat the Practice of those Duties by which we were first prepared to enter into it ; all those means by which our good Resolution was produced , being naturally conducive to maintain and support it . And therefore we find that Faith and Consideration , &c. are not enjoined as temporary Duties , that are only to be practised in the Beginning of our Warfare , but as means that will be always necessary for us throughout our whole Progress to Heaven . For so we are commanded not only to acquire a sincere Faith or Belief of the Gospel , but to continue and be stablished in it , Col. i. 2 , 3. compared with Cap. ii . 7 . And so again we are injoined not only to admit the proposals of Religion into our Consideration , but to keep them there , Luk. viii . 15 . and suffer them to dwell richly in us , Coll. iii. 16 . And so for all those other preparatory Duties . For that from a hearty Conviction of our need of Christ we should beg all Mercies of God in his Name and for his sake , is a standing Precept of Christian Devotion , John xvi . 24 . and so is also Confession of our sins to God , 1 John i. 9 . and Prayer for his Grace and Assistance , Coll. iv . 2 . Nor is it only required that we should once repent or change our bad Resolution for a good one , but that we should also repeat and confirm our good Resolution ; that we should stablish our hearts , that is , keep our Wills fixed and determined to all good Intentions and Purposes , James v. 8 . and stand fast in the Lord , that is , adhere to the Profession and Practice of Christianity with a firm and constant Resolution , Phil. iv . 1 . For to proceed in our Christian Warfare , is constantly to live up to our good Resolution , which will require a continued Application of those means by which we were first prepared and disposed to enter into it . Thus Faith is no less necessary to inable us to perform , than it was to prepare us to make our good Resolution ; and still the more we believe our Religion , the more we shall think our selves concerned in its proposals , and consequently the more firmly we shall be resolved to close with and embrace them ; and so still as our Faith improves in degrees of Certainty , our Resolution will proportionably grow stronger and stronger . Again , if it were necessary to the Birth of our Resolution that we should first duly weigh and consider the Motives and the Difficulties of the Duties we were resolving on , then it will be no less necessary to the Growth and Emprovement of it that we should frequently consider over these Motives and Difficulties again , and ballance them one against another . And at first especially , while our good Resolution is yet in its Infancy , it will be very necessary that we should every day before we go abroad into the World spend some portion of Time in fore-thinking of the many Temptations that do lie in wait for us , whether in our Business or Company or necessary Refreshments and Diversions ; and fore-arming our selves against them with the Motives and Arguments of our Religion ; that so we may have our Weapons ready when ever they shall assault us , and be always provided to resist them . Again , if it were necessary to the forming our Resolution , that we should be convinced of the Necessity and Reality of our Saviours Mediation , then it will be no less necessary to the performance of it that our Hope and Fear which are the Springs of our Action should still be excited by the glorious Assurance of Mercy and horrid Prospect of Sin which this Conviction implies . Once more , was it necessary to the well making of our Resolution that we should affect our selves before-hand with a hearty Shame and Sorrow for our past Transgressions , then will it be no less necessary for the strengthening and confirming it , that we should ever and anon revive this our Shame and Grief , by reflecting on the Filthiness of our past State , and the Weakness and Imperfection of our present , and by an ingenuous Confession of both to the high and holy God ; that so our Shame and Sorrow for our Sins being digested into Anger and Displeasure , may sharpen our Resolution and animate it more and more against them . In short , if it be necessary to the founding of our Resolution , that we should first earnestly implore the divine Grace and Assistance , then it will be no less necessary for the continuance of it , that for the same purpose we should continually apply our selves to the Throne of Grace ; that we should every Morning commit our selves to Gods Grace and Protection , and never presume to venture among the Snares of the World without him ; that we should count it as unsafe for us to go out of our Chambers without being armed with Gods Aid , as 't is to rush naked into a Battle amongst Swords and Spears : in a word , that we should every Morning and Evening at least , recommend our selves to God , and beseech him to defend us against all those Terrors and Allurements which either the Devil or our own Lusts shall propose to withdraw us from our good Resolution . And if upon all these preparatory Exercises of our Faith , Consideration , &c. it was at first necessary for us to enter into a solemn Resolution , it will be no less necessary that with the same continued Preparations we should frequently iterate and renew it ; especally at first , till the Strength of our bad Inclinations is in some measure broken and abated . Now we should take care to go every day out of our Chambers fresh armed , as men that expect an Enemy at the Threshold ; and not to trust our weak Souls among the Temptations of the World till we have first chained up our Inclinations with new Vows of fidelity . So that you see the Duties of our Entrance into the Christian Warfare are not so peculiar to to that State , but that they are also to be practised in the Course and Progress of it . BUT then besides these , there are sundry others that are necessary to our successful Progress therein . All which I shall reduce to these following Heads , 1. That we take care to arm our selves with Patience and Courage to undergo and encounter the Trouble and Difficulty of it . 2. That we propose to our selves the most excellent Examples . 3. That we apply our selves to our Spiritual Guides for Direction . 4. That we be very curious of our Aims and Intentions . 5. That we should possess our minds with a lively Sense and awful Apprehension of Gods Presence with , and Inspection over us . 6. That we frequently examine and review our own Actions . 7. That we be very watchful and circumspect in the Conduct and Management of our selves . 8. That we should betake our selves to some honest Calling , and behave our selves diligently and industriously therein . 9. That we should endeavour after a chearful Frame of Spirit . 10. That we should maintain in our minds a constant Sense and Expectation of Heaven . 11. That we should live in the constant use of the external Ordinances and Institutions of our Religion . I. TO the Course and Progress of our Christian Warfare , it is necessary that we arm our selves with Patience and Courage to undergo and encounter the Troubles and Difficulties of it . For so we are commanded to be strong in the Lord , Ephes. vi . 10 . and to be strong in the grace which is in Christ Jesus , 2 Tim. ii . 1 . that is , to fortifie our selves with the Grace of God and the Motives of Religion against all those Hardships and Oppositions which may rise up against us in our March to Heaven ; for we are assured before-hand that we have need of patience that after we have done the will of God we may receive the promise , Heb. x. 36 . and therefore we are bid to strengthen our selves with all patience and long suffering with joyfulness , Coll. i. 11 . and to run with patience the race that is set before us , Heb. xii . 1 . FOR though it is certain that when we have well and wisely resolved , the greatest Difficulty of our spiritual Warfare is over , yet it cannot be dissembled that even when this is performed , and we proceed from hence to Execution , there will , at first especially , arise such Difficulties and Oppositions in our way as will sufficiently try our Courage and Patience . And though if when we were forming our Resolution we considered the whole matter , we could not but foresee great Difficulties in the Execution of it , and be very sensible what strong Inclinations from within and Temptations from without we were to struggle and contend with ; yet alas the Difficulties of all Undertakings are usually much less in our Foresight , than in our Sense and Experience of them . For while they are in our Foresight we have only the Notions and Ideas of them to encounter , and these being not so stubborn as the things themselves are much more easily conquered by us . So that when instead of our own easie and compliant Notions we come to contend with the Difficulties themselves , we very often find the Face of things quite changed , and those Difficulties which did so easily submit to our Apprehensions , do many times make an obstinate Resistance to our Endeavours . And thus many times it is in the matter in hand . So that when we are fore-casting the Difficulties of Religion in our Minds , we must always allow for the Distance of them which usually lessens their Appearance , and conclude with our selves that when we are actually ingaged with them we shall find them much more stiff and incompliant to our Endeavours than they are now to our Thoughts ; and accordingly prepare and arm our selves against them . For when from considering we proceed to encounter them , we must expect to find that to discourse and execute are things of a widely different nature ; and that those Difficulties which we so easily vanquished in our Thoughts and Discourses , will when we are actually contending with them put us to a much harder Trial of our Valour and Constancy than we were aware of . FOR if we should have nothing but our own bad Inclinations and the ordinary Temptations of the World to struggle with , yet even these we shall find sufficient to exercise our utmost Patience and Constancy . For we must not expect that our bad Inclinations , especially after they have been pampered and improved by a long and frequent Repetition of forbidden Enjoyments , will be presently subdued and mortified when there are so many Temptations all around us cotinually exciting and provoking them . No , you may be assured they will struggle for their lives before they give up the Ghost , and if they are deeply radicated , will not be torn from their Roots without a great deal of Time and Labour . So that unless you have a great stock of Patience and Courage to endure and out-stand their tedious Resistances to your pious Endeavours , and to deny them those vicious satisfactions which they feed and live upon , till you have starved them out , you will quickly be weary of contending with them , and rather chuse to yield them their Desires , than be plagued with their restless Importunities . BUT then besides these ordinary Difficulties of denying your sinful Desires and Inclinations , it may be your Lot to take up the Cross too , and to follow your Saviour through a dark Lane of Sufferings and Persecutions ; and then you will need a world of Patience and Courage to undergo all that Shame and Reproach , Loss and Pain , Fear and Suffering , through which you must fight your way to Heaven if ever you come there . Since therefore this may happen to ye , and is not altogether unlikely , it concerns ye as ye hope for Heaven to fore-arm and prepare your selves against it . So that our Christian Warfare exposing us , as it doth , to so many certain and probable Difficulties , it is not without reason that the Apostle exhorts us to be stedfast and immovable , always abounding in the work of the Lord , forasmuch as we know that our labour shall not be in vain in the Lord. II. TO the Course and Progress of our Christian Warfare it is necessary that we propose to our selves the most excellent Examples . For Experience tells us that good Example hath a stronger Influence upon men than good Precepts or Counsels ; and the reason is plain , because he that only gives others good Advices or Instructions doth not give them that Security that he believes himself , as he that seconds his Counsel with his own Example . For they who are instructed do in a great measure depend upon the Judgment and Authority of their Teachers , and therefore must have a reasonable Security that their Teachers do believe themselves before they will be induced to believe and comply with what they are taught ; and such a Security is not to be fetcht so much from their Words as from their Actions . But when by their Examples they transcribe their own Doctrines , it is visible they are in earnest , and that is a probable Argument to their Disciples that their Doctrine is true . So that good Example teaches with greater Force and Authority than good Doctrine can do , because it more sensibly confirms what it teaches , and doth at the same time direct us what to do , and by a very popular Argument prove that we ought to do it . Besides when the matter which the Teacher advises or enjoins is hard and difficult , he ought for the Encouragement of those whom he teaches , to give them a full Assurance that 't is practicable ; which no Argument will so effectually do as his own Example . For when they see that he himself practises what he teaches , that is an ocular Demonstration to them that 't is practicable . So that good Example carries in it this strong Encouragement to Goodness , that there is nothing in it but what is possible , and that the greatest Difficulties that attend it are such as may be conquered by Diligence and sincere Endeavour . And as it gives us the most sensible Direction and Encouragement to Virtue , so it also represents it to us to the greatest Advantage . For whereas Precepts and Discourses of Virtue are only the Pictures and artificial Descriptions of it , a virtuous Example is Virtue animated and exposed to our view in all its living Charms and Attractions . And therefore by how much Nature exceeds Art , and the most accomplished Beauties excel their Statues and Pictures , by so much is Virtue in Examples more amiable and attractive than in Precepts and Discourses . Since therefore in good Examples we see Virtue alive and in motion , exerting it self in the most comely Actions and graceful Gestures , this must much more effectually recommend and indear it to our Minds and Affections than the most pressing Discourses or lively Descriptions of it . THIS therefore is one of those great means of holy living which the Gospel hath prescribed us , viz. that we should propose to our selves the best and most excellent Examples ; that we should be followers of them who through faith and patience inherit the promises , Heb. vi . 12 . and that we should be followers of the Apostles and Leaders of the Flock of Christ , as they were of Christ himself , 1 Cor. xi . 1 . But because the Examples of the best of Men have a great many imperfections in them , and are very often intermixt either with Excesses or Defects , and tainted with Superstition or Enthusiasm , by reason whereof they frequently mislead those that tread too close upon the heels of them ; therefore we are more particularly directed to the Example of the great Master of our Religion ; which though it consists of an unspotted Innocence and perfect Virtue , yet is every way accommodated to the State and Condition of humane Nature and Conversation . For he conversed among men with a modest Virtue , and such as was every way consistent with an ordinary Course of life . His Piety was even and constant and unblameable , but such as fairly complied with civil Society and a secular Conversation . It affected not high Transports , and Raptures of Devotion , but was such as was both fit and easie for Mortals to imitate . His Virtue consisted not in prodigious Fastings , or sour and unpracticable Abstractions from Sense , but in a life of Justice and Temperance , of Humility and Charity and Patience , and the like ; that is , in such a life as is not only proper , but possible for us to transcribe . So that in his glorious Example he hath transmitted to us an imitable Virtue ; for he took care not to out-run the Capacities of Men in inimitable Expressions of Sanctity and Virtue , but so far as he could innocently , complied with our Weakness , and kept pace with our Strength ; that so he might entertain us all along with the Comforts of his Company , and the Influence of a perpetual Guide . And as that Rule of Faith which he hath propounded to us , is fitted to our Understandings , being very short , easie and intelligible ; so , as an excellent Writer of our own hath observed , that Copy of Manners which he hath set before us , is not only fitted with Excellencies worthy , but also with Compliances possible to be imitated by us . AND as his Example is all imitable , so it is all throughout substantially good . For it consisted in a modest Piety , a simple and unaffected Goodness . His Devotions to God never affected the Stage , nor did they ever evaporate in enthusiastick Rants , or unaccountable Raptures of Passion , but were always secret and serious , calm and manly , animated with a seraphick Fervour , and yet conducted with Reason and Sobriety . His Government of himself was exact and regular , his Affections were always fixt to their proper Objects , and never exceeded the just Limits of Reason ; and his Appetites were always moderated by his Vnderstanding , and never transgressed the bounds of Temperance and Nature . His Conversation among men was most innocent and candid , free and ingenuous ; neither vain nor morose , haughty nor sordid , but equally poised between all Extremes . He was just without Partiality , humble without Affectation , charitable and beneficent without Noise or Respect of Persons . His Zeal was wise , temperate and substantial , such as did not spend it self in a furious Contention for , or Opposition to things of an indifferent Nature , but it quietly submitted to the Customs of his Countrey and of the Church in which he was born and educated ; and all his Invectives were against Hypocrisie and Immorality , which were the only things to which his noble and generous Temper could never be reconciled . In a word , his whole Religion was modest and serious , and affected rather to be seen than to be heard , and to be than to be seen . His Heavenly-mindedness was such as rendred him neither too sour nor too talkative ; and his Patience was always equally distant from Stupidity and Effeminacy . For so when he endured that miserable Death of the Cross , he suffered like a Man that was sensible of Pain , and yet very well knew how to undergo it as became him . For as on the one hand he did not breath out his Soul like an effeminate Epicure , in whining Complaints and wretched Lamentations ; so neither on the other hand did he give up the Ghost like a flanting Stoick in a huffing Contempt of death , or an affected Insensibility of Pain and Misery . But from the beginning to the end he acted his Part in that bloody Tragedy , as one that was neither insensible of Torment , nor conquered by it . For the last words which he breathed , which were a hearty Prayer for his Murderers , manifested his Soul to be calm and serene under all the Agonies of his Body . Thus is his great Example intirely composed of those excellent Virtues , that are the proper Graces and Ornaments of humane Nature . Now though there be some Actions of our Saviours Life which were never intended for our Imitation , viz. such wherein he either exercised or proved and asserted his divine Authority ; yet whatsoever he did of precise Morality , and in pursuance to his own Laws , he designed and intended for our Imitation . So that in all such matters , as his Law is to be our Map and Rule , so his Practice is to be our Guide and President . FOR this is the great End of our Religion , to which God hath predestinated us . namely , to be conformable to the Image of his Son , Rom. viii . 29 . and in this consists our putting on of the Lord Jesus Christ , namely , in imitating his Manners , and following the Garb and Fashion of his Conversation ; and accordingly our Saviour tells his Disciples , John xiii . 15 . I have given you an example ( that is of Humility and Charity ) that you should do as I have done to you ; and 't is one of his great Commands that we should learn of him who was meek and lowly of heart , with a promise that in so doing , we should find rest unto our Souls . Mat. xi . 29 . WHEREFORE if we would lead a holy Life , pursuant to our holy Resolution , we must set holy Examples before our eyes , and especially that most holy one of our blessed Saviour . We must peruse the History of his sacred Life , and diligently observe his Carriage and Demeanour in all those Capacities and Circumstances wherein he was placed , and closely apply it all to our selves as a perfect Pattern of Action . Thus and thus did my Saviour , Sic ille manus sic ora — so he demeaned himself when he was in my Circumstances , after this manner he acted and thus he suffered ; and can I follow a more glorious Example , nay would it not be a burning Shame for me not to imitate his Manners whilst I profess my self his Disciple ? Think , O my Soul , what would he have now done , if he were in thy Condition and had thy Temptations before him . Would he have pawned his Innocence for such a Trifle , or prostituted himself to such a base , infamous Action , to avoid such an inconsiderable Inconvenience ? No , doubtless he would not ; and art thou not ashamed to comply with such a Temptation , knowing with what Indignation thy Saviour would have rejected it ? If we would but thus inure our selves to reflect upon our Saviours Example , and apply it to and compare it with our own Actions , we cannot imagine with what a divine Emulation 't would inspire us ; how it would animate our Weaknesses , and shame our Irregularities , and inamour our Souls with true Virtue and Goodness . III. TO the Course and Progress of our Christian Warfare it is also necessary that we should frequently apply our selves for Advice and Direction to our spiritual Guides . For it is to be considered that men of a secular Life and Conversation are generally so engaged in the Business and Affairs of this World , that they very rarely acquire Skill enough in Religion to conduct themselves safely to Heaven through all those Difficulties and Temptations that lie in their way . For before they can be capable to guide themselves safely , they must in all points of great moment be able to distinguish between Truth and Falshood , and to make a difference between good and evil , which in many Instances do border so near upon one another , that it requires much greater Skill and Knowledge than the Generality of men are Masters of to discern the Point and Boundary that parts them . And supposing their Vnderstandings to be so well instructed as to be able to resolve them truly in all those doubtful Cases wherein they are or may be concerned , yet still there is generally such a fault in their Wills as renders them incompetent Judges for themselves ; and that is , that through an Excess of Self-love they are prone to be partial in their own Concerns , and consequently , unless the Case be very plain , to vote that true that is most for their Interest , and determine on that side they are most inclined to . For when a mans Judgment is before in Suspence , a very small weight of Interest on the wrong side of the Question usually turns the Scale against the greater probability on the right . And whilst Interest fees mens Affections , and their Affections bribe their Judgments , it will be almost impossible for them to secure their Innocence whilst they determine all Cases of Right and Wrong at the Tribunal of their own Reason . For when once they have determined falsly ( as many times to be sure they will ) besides the many single Miscarriages in Practice that will be consequent thereunto ; by practising on upon their false Determinations , they will intangle themselves in such evil Customs and Habits , as by that time they have discovered the Error of their Judgment will render it very difficult for them to correct the error of their Practice . And therefore to secure our selves in our Innocence and Duty , it is mighty necessary that in all doubtful Cases we should appeal from our selves to the Judgment of others , who having no Interest to biass them one way or t'other , will be much more impartial , and therefore ( if they have but equal Understanding ) more competent Judges of our Case than our selves . UPON both which accounts the Christian Religion hath wisely separated an Order of Men from the World to be the Guides and Conducts of Souls , to oversee and direct the secular Flock , who upon the above-mentioned accounts cannot be supposed to be in all Cases competent Guides of themselves . For 't was to this purpose that our Saviour before his Ascension commissioned his Disciples , Mat. xxviii . 18 , 19 , 20. All power is given unto me in heaven and in earth . Go ye therefore and teach all nations , baptizing them in the name of the Father and of the Son and of the holy Ghost ; teaching them to observe all things whatsoever I have commanded you : and lo I am with you alway , even unto the end of the world . And that he did not intend this meerly for a temporary Commission which was to expire with the first Bishops and Propagators of the Gospel , but designed to have it derived from their hands to all the succeeding Ages of Christianity , is evident not only from the Promise annexed to it , that he would be with them to the end of the world , which plainly shews that 't was to continue in force till then ; but also from hence , that they to whom this Commission was immediately given , did actually derive it to others , 2 Tim. i. 6 . with a strict Charge that these also should successively derive it to others , Tit. i. 5 . AND as by this perpetual Commission Christ hath Established a Succession of men to be the Guides of Souls to the end of the World , so he hath obliged all Christian People to attend to and respect them as such . For he that heareth you , saith he , heareth me , and he that despiseth you despiseth me , and he that despiseth me despiseth him that sent me , Luk. x. 16 . and 1 Cor. iv . 1 . the Apostle injoins all Christians to account of these spiritual Guides as of the Ministers of Christ , and stewards of the Mysteries of God ; so also 1 Thess. v. 12 , 13. he earnestly beseeches them , as a matter of vast importance , that they would know them which labour among them , and are over them in the Lord , and were to admonish them , and esteem them very highly in love for their works sake ; and Heb. xiii . 17 . he gives this Injunction , obey them which have the rule over you , and submit your selves ; for they watch for your souls , as they that must give account , that they may do it with joy and not with grief ; for that is unprofitable for you . THERE being therefore an Order of men that are thus sanctified and set apart from the World , by the Commission of our Saviour , to consult the various Necessities of Souls , and administer to them in all their religious Concerns ; it would doubtless mightily contribute to their successful Progress in the Christian Warfare , if in all their streights and difficulties men would apply themselves to them for Counsel and Direction with such Modesty and Sincerity as they ought to do . For besides that they might reasonably expect a greater Blessing upon their Counsels than other mens , they being commissioned Guides under the great Shepherd of Souls , who , we must needs suppose , will more especially cooperate with the Means of his own Ordination , besides this I say , they being persons that are wholly devoted to the Study and Ministries of Religion , must needs be supposed caeteris paribus , to have a farther Insight into the Cases of Souls , into their Dangers and Refuges , Diseases and Remedies , and consequently to be better able to counsel and direct them than men of a secular Life and Conversation . If therefore men would be but so kind to themselves , as to apply themselves in all their spiritual Exigencies to a holy , wise and well-instructed Guide ; to uncover their Sores , lay open their Cases , and reveal the Secrets of their Souls to him , so far as is necessary to enable him to make proper Applications ; it is not to be expressed what a vast Advantage they might make of him . He would be instead of a good Genius or Tutelar Angel to their Souls , to suggest many a good Thought to them , and feed their Meditations with many an useful Notion ; to enable them to extract from the Articles of their Belief their just and proper Inferences , and reduce them to practical Principles ; to rectifie their Wanderings , and extricate them from their Doubts ; to comfort them in their Sorrows , and quicken them in their Indispositions ; to warm their Indifferencies , and moderate their Zeal , so as that they may neither be becalmed by the one , nor over-born by the too violent Gusts of the other ; and in a word , to direct them to the proper Methods of mortifying their bad Inclinations and conducting their Religion so , as to render it more easie and delightful to them . These and a great many other good Offices a wise and well-experienced Guide would be able to do men , if they would but take him along with them in their Journey to Heaven , and modestly submit themselves to his Conduct and Direction . And in thus doing they would act not only with greater Security to their Innocence , but with greater satisfaction to their Consciences ; because then their Actions would be warranted not only by their own private Sentiments , which in many Cases they will have just cause to suspect , but also by the better and more impartial Judgment of an authorised Guide . For if under his Conduct they should happen in any doubtful Instance to err from the way of Truth or Righteousness , they will have this Satisfaction , that they have used the best Means to prevent it , the Means to which God himself hath remitted them , to whom alone they are accountable for their Actions , and who , as they may well imagine , will very much compassionate such Miscarriages as may follow upon their Submission to his own Appointments . But if notwithstanding the great Care that he hath taken of their Souls , in appointing them Pilots to steer them safely to Heaven , they will embark without them , and presume so far upon their own Skill as to venture to their eternal Port through all those Rocks and Quicksands that lie in their way ; they must needs be in great Danger of miscarrying , which if they do ; they may thank themselves for it and can expect no Pity from God , whose careful provision for their eternal Safety they have so ungratefully contemned and neglected . IV. TO our prosperous Course and Progress in the Christian Warfare it is also necessary that , as often as we can , we should actually intend and aim at God in the Course of our Lives and Actions . For it is of mighty Advantage to the Conduct of a mans Life to have his Intentions united , and continually to act with one steady Drift and Aim . Because while he intends but one thing , he unites the whole Vigour of his Nature in the pursuit of it , and is continually driving at it with all the Force and Activity of his Faculties . 'T is an Italian Proverb , From the man of one Business good Lord deliver me ; because minding that only , he must needs be supposed to be the more expert and sagacious in it , and consequently the more able to exceed and over-reach another man who hath only minded it by the by ; but when a man acts with a multifarious Intention , he must needs be distracted in his Operations , and the force of his Faculties being divided by the multiplicity of his Aims must needs be so weakned that 't will be impossible for him to pursue any one of them with Vigour and Activity . 'T is one of Pythagoras his Maxims , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man ought to be one , i. e. so far as he is able , to fix all his Aims upon one End and unite them in one Center , and not to suffer himself to be tossed hither and thither by independent Designs and Intentions ; because this will unavoidably distract him in his prosecutions , and so divide and weaken his Principles of Action that he will be able to do nothing to any Purpose . God therefore being the great Object of Religion , it is necessary in order to our progress therein , that we should , as much as in us lies , respect and aim at him in the whole Course of our Actions ; that we should continually look up to him as to the directing Star by which we are to steer our Motions and conduct our whole Lives under a fixt Intention to obey his Will , and imitate his Nature . AND indeed unless we do this , we are not good Men in the Sense and Judgment of Religion . For Religion , as such , is a Rule of divine Worship ; and under this Notion the Christian Religion in particular enjoins all its Duties , viz. of Homage and Worship , to God. For it requires us to do all as unto God , Col. iii. 23 . and to do all to the glory of God , 1 Cor. x. 31 . that is , to do all in Obedience to him , and Imitation of him , from a sincere Acknowledgment of the Perfections of his Nature , of his sovereign Authority over us , and immutable Right to rule and command us . Not that an actual , explicite Intention of obeying or imitating God is necessary to every good Action ; for our Occasions of doing good , being so infinite and so often occurring in our secular Affairs , and our Minds being so incapable as they are of attending many things at once ; it is impossible for us actually to intend Obedience to God in every good thing we perform ; but that in the general we should heartily intend it is indispensibly necessary to the consecrating our best Actions , and adopting them into the Family of Religion . For that we must obey God , is the fundamental Law of Religion , from whence all the particular Commands and Prohibitions of it do receive their Force and Obligation . So that unless we do what he commands with a general Intention of Mind to obey him , we do not act upon a religious Obligation , and consequently though our Actions should be materially good , yet are they not formally religious . NOW to the fixing and setling such a general Intention in our Minds , it is necessary that in the particular Exercises of our Religion we should ; so far as we are able , actually intend and aim at God ; that we should throw by all other Ends , so far as we are able , and refer our Actions directly and immediately to him ; in a word , that we should formally devote and dedicate them to his blessed Will and Pleasure , so as to be able to say , this and this I do purely to please God , with a single Intention of Soul to resemble and please him , to transcribe his Nature and comply with his Will. For which end we must take care as oft as we can to perform our religious Actions in such a manner , as that no secular Ends may interpose between God and our Intentions ; to be as private and as modest as we can in our Religion , and not expose it any more than needs must to the eye of the World , lest Applause and Reputation should intrude themselves upon us , and carry away our Intention from God. For thus our Saviour advises in the Case of Charity and Prayer , Mat. vi . 1 , 7. that we should not do our alms before men , to be seen of them , nor sound a trumpet before them , to make the Streets ring of our Charity ; nay , if possible , that we should not let our left hand know what our right hand doth ; but that our Alms should be secret , and known only to God and our selves ; and that when we pray , we should not affect to make a pompous shew of it , in the Synagogues and corners of the streets , but that we should enter into our closets and shut our door and in the most private manner unbosom our Souls to God ; the sense of all which is that should we endeavour , so far as in us lies , so to circumstantiate our Charity and Devotion as not to give any Opportunity to secular Ends and Aims to obtrude themselves upon us , to mingle with our pious Intentions and deflower the Purity of them . NOT that I think it unlawful for a man to intend any thing but God in the discharge of his Duty , or that our Intention is bad when it immediately respects any worldly End , such as Pleasure or Profit or Honour , which are proposed by God himself as Arguments to persuade men to their Duty ; and what hurt can it be for men to aim at that in the discharge of their Duty , which God hath proposed to them as an Encouragement to it ? 'T is true if worldly Advantage be the only or chief End we aim at , our Intention is naught , and so are all the Actions thence proceeding ; but if together with that we do so heartily intend and aim to please God and conform our selves to his blessed Will and Nature , as to continue on in the path of our Duty to him not only when we have no prospect of outward Advantage to induce us to it , but when outward Evils and Inconveniences lie in our way , we need not doubt but our Intention is truly good and sincere , notwithstanding those immediate Respects which it many times hath to secular Ends and Inducements . But yet it is certain that the more it respects these , the more imperfect it is , and the more liable to be vanquished by outward Temptations . For it 's a plain sign that 't is conscious of its own Weakness , when it dares not stand alone , but is fain to call in to it the Assistance of these worldly Ends to support and defend it ; and the less of worldly Aim there is in our religious Intention , to be sure the more pure and simple it is , and the more of substantial Piety there is in it ; and though it may be truly sincere notwithstanding its being compounded with secular Aims and Respects , yet the more of these there is in it , the weaker and more instable it must necessarily be . For , our Mind being finite , cannot possibly intend many things with equal Strength and Vigour , as it can do one ; and when its Intention is dispersed among various Objects it must necessarily be more languid than when 't is collected , united and fixt upon one ; and consequently the more a mans Intention respects the World , the less in proportion it must respect God , and so on the contrary . And then the less a man respects God in his Duty , and the more he respects the World , the more liable he will be to the Temptations of worldly Loss or Advantage . For when those Advantages which he so much respects lie on the opposite side to his Duty , to be sure he will be so much the more inclined to desert it ; and as often as Fortune shifts sides , and carries with it the Advantages of Pleasure , Profit or Honour , from Virtue to Vice , or from Vice to Virtue , he will still be ready to face about with it , and be always veering like a Weathercock to a contrary Point upon every Change of Wind. Whereas when a mans Intention purely respects God , 't will be immovably fixt among all the Changes and Alterations from without . For there is no outward Change or Capricio of Fortune can hinder a man from pleasing God , whose Love to us depends not upon our being poor or rich , pleased or pained , depressed or advanced , but upon our being truly virtuous and religious . And therefore if our Aim be purely to please him , we shall be sure to continue so , which side soever Fortune smiles upon . WHEREFORE to our successful Progress in Religion it is highly necessary that , so far as in us lies , we should abstract and separate our religious Intentions from all these worldly respects ; and this must be done by looking frequently up to God , and actually referring and dedicating our Actions to him ; by shutting our eyes , when we are entring upon any Duty , to all worldly Considerations , and determining with our selves , this I will do purely because 't is Godlike , or because God hath commanded it ; whether I shall be commended or disgraced for it , whether I shall get or lose by it I will not now regard , it is sufficient that it is good , and that God hath commanded it , and therefore for this Reason only I will do it , without any other Respect or Consideration . By which means we shall by degrees so purifie our Intentions , and refine them from worldly Aims , that we shall be able to act vigorously in Religion without any other Respect but that of pleasing God , and conforming our selves to his Will and Nature . And when once we can do thus , we are in a great forwardness in Religion . For now the Will of God hath got such an Ascendant over ours , that as we can cheerfully obey him without external Inducements , so we can freely contemn all Inducements to the contrary ; and it being our great and chief Aim to please and be like him , the things that are without us will have very little Power to move us one way or ' tother . Because now our great Aim is above them , and our eyes are so stedfastly fixt upon God , that we are not at leisure to regard them . And our Mind being thus indisposed to listen to the restless Importunities of external Goods and Evils , our Innocence is safe , and we may pass triumphantly through all their Temptations . 'T is a noble Saying of Epictetus , lib. 2. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. there is no other way for a man to eject sorrow and fear and lust from his soul , but by looking up to God alone , and resigning our selves to him only , and devoting our lives to the Obedience of his Commandments . And elsewhere he tells his Scholars , that the main thing which he drove at was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. to make them free and blessed by persuading them to look up to God in every thing whether it be small or great , lib. 2. c. 19. For whilst in our religious Intentions we do too much respect the things that are without us , we do in a great measure intrust them with our Virtue and Religion ; and so far as we make them Inducements to our Duty , so far it is in their Power to secure or betray it . As for Instance , so much as I aim at Profit in any religious Action , so much Power Profit hath over my Religion ; and if the same Profit should invite me to a wicked Action , it will have as much Power to betray my Religion , as it had to secure it ; for the same Gain will have the same Influence on me when it tempts me to sin , as it hath when it tempts me to obey . What a dangerous thing therefore is it for men to intrust such a treasure as their Innocence and Religion in such irresponsible hands , and to give those outward things which are the Temptations of Vice , a power to dispose of their Virtue ? What is this but to commit the keeping of our Sheep to a Wolf , or of our Chastity to a Goat ? Wherefore as we would be safe in our religious Progress , it highly concerns us to purifie our good Intentions so far as we are able from all worldly Respects , and to level them directly and immediately at God. And in order hereunto , V. To render the Course and Progress of our Christian Warfare successful , it is also necessary that we possess our Minds , with an awful Apprehension of Gods Presence with , and Inspection over us . Among the many excellent Rules , which the Heathen Moralists have given for the Conduct of mens Lives , this is one , that in the whole Course of their Lives they should imagin some excellent person , for whom they have a great Veneration , to be present with 'um , as a Witness and Spectator of all their Actions . And it was wholesome Advice that one gave his lewd Friend , that he should hang the Picture of his grave and serious Father in the Room where he was wont to celebrate his Debauches ; imagining that the severe eye of the good old Man , though but in Effigie , would give a mighty check to the wanton Sallies of the intemperate Youth . And if the bare Fiction of a Mans being present with us , or his being present only in a dead Picture , may be rationally supposed to have so strong an Influence on our Actions ; of how much greater Force must our firm Belief and Sense of Gods Presence with us be to regulate our Lives and Actions ? And that he is thus present with us we have sufficient reason to conclude , not only from the infinite Plenitude of his Essence , which being Self-existent could not be bounded or limited by any Cause from without , and therefore must necessarily be boundless and immense ; but also from express Assertions of Scripture , which assures us that his eyes are in every place beholding the evil and the good , Prov. xv . 3 . That he is a God at hand and not a God afar off ; and that no man can hide himself in secret places that he shall not see him ; and that he fills heaven and earth , Jer. xxiii . 23 , 24. and that we can go no whither from his presence , Psal. cxxxix . 7 , 8. and that all things are naked and open to his eyes , Heb. iv . 13 . that is , that the World is surrounded and filled with his Being , which is both the Womb that contains , and the Soul that pervades the Creation ; and that being thus present with us wherever we are , he must needs be supposed to have a constant Inspection over us , and a clear Sense and Perception of whatsoever we do . AND he being thus present with us in Reality and not in Fiction or Picture , it must doubtless be of mighty avail to the Well-government of our Lives ; to be continually inspired with an actual and vigorous Sense of it . And therefore our Saviour commands us to do good from a lively Sense that Gods eye is upon us , Matt. vi . 4.6 . That our father who sees us in secret shall reward us openly . And this I conceive to be the meaning of that comprehensive Precept which God gave to Abraham , Walk before me and be thou perfect , Gen. xvii . 1 . i. e. behave thy self as one that art sensible thou art always in my Presence , and under my eye , and in the sense of this see thou beest upright and sincere , and that thou dost not vainly attempt to impose upon me by any demure Shews or hypocritical Pretences . And the same is implied in that of the Apostle , Col. iii. 22 , Servants obey in all things your Masters according to the flesh , not with eye-service , as men-pleasers , but in singleness of heart , fearing God , i. e. be not like those Servants that do their Duty for no other end but to ingratiate themselves with their Masters , and accordingly do it no longer than while their Masters eye is upon them ; but do you it with all Sincerity , out of an awful respect to God , considering that when mans eye is off , his eye is upon you . The sense of all which is , that after the example of holy David , Psal. xvi . 8 . we should endeavour to set the Lord always before us , and to possess our minds with a quick and lively Sense of his being continually present with us , wheresoever we are , and whatsoever we are about , and a constant Witness and Spectator of all our Actions . AND this we shall find will be of unspeakable Use to us in the whole Course and Progress of our Christian Warfare . For , 1. It will mightily restrain us from all sinful Actions . For as St. Austin observes , the greatest part of Sin is taken away if a man hath but a Witness of his Conversation ; and much more if he be sensible that he hath such a Witness as God , with whom he is infinitely more concerned than with all the World besides ; who is the Judg of all his Actions , the Rewarder of Vertue , and Punisher of Vice , the eternal Source of all those Evils or Goods that he can fear , or hope for . And who but a man that is desperately wicked , dares do an evil Action in the Presence and Sight of such a formidable Witness ? For suppose you beheld this Almighty Being sitting upon a Cloud in some visible Form , with a Thunder-bolt in his hand ; and from thence looking down upon you , curiously observing how you demean your selves , and closely pursuing you with his awful eye through all your dark Retreats and Privacies ; would not the thought of any Action that is displeasing to him be ready to strike you into Trembling and Horror ? Could you imagin your selves to be any where secure in your Wickedness while you saw your selves uncovered to his All-seeing Eyes , to which your Closets lie as open as your Halls , and your Hearts as the High-ways ? Doubtless you could not . Why now the lively Belief and Apprehension of a thing , is equivalent to a sensible Perception . If I were throughly assur'd that the King were listening behind the Curtain , and heard every word that is spoken in the Room , I should doubtless be as much afraid of talking Treason against him , though I saw him not , as if he stood just before me . And so though God be with me in an invisible manner , and I am not able to see him through that thick Curtain of Matter which is drawn between me and his Spiritual Essence , yet if I firmly believe that he is behind it , and am constantly aware that he is listening to what I say , and prying into what I do , that he keeps Intelligence with my Thoughts , and is intimately acquainted with all my Designs and Intentions , it will render me as cautious of my Thoughts and Words and Actions , as if I saw him standing by me in a visible Shechinah or Glory , to record every Passage of my Life , and enter into his Debt-books every Item of my Guilt against the great Day of Accounts . But how much the want of such a due Apprehension of Gods Presence with us , le ts men loose to all Wickedness , may be collected from that of the Prophet , Ezek. ix . 9 , The iniquity of the house of Judah is exceeding great , and the land is full of blood , and the city full of perverseness , and how comes this to pass ? Why , they say , the Lord hath forsaken the earth , and the Lord seeth not ; whereas , on the contrary , David attributes his keeping Gods precepts and testimonies , to the lively Sense he had that his ways were always before God , i. e. lay open to his Sight and Inspection , Psal. cxix . 168 . But then , 2. Such a lively Sense of Gods Presence with , and Inspection over us , will be of mighty Use to keep us sincere and upright in the whole Course of our Actions . For alass to what purpose should we dissemble and conceal our Wickedness from the eye of the World , so long as we lye open to the eye of God ? Would you not think it very strange to see a Company of Prisoners that within a few Hours are to be tryed for their Lives , solicitously concerning themselves how to appear lovely and innocent to one another , hiding their Deformities , and disguizing their Crimes with artificial Pretexts and Apologies , that so they may cheat and juggle one another into a mutual good Opinion of themselves ; but in the mean time take no notice of their Judg , who sits before them upon the Bench , observing all their Tricks and Impostures , and holds their Lives in his Hands , being commissionated to discharge or condemn them according as he finds them innocent or guilty . And yet just thus do those men act whose Religion is nothing but a vain Ostentation and Ambition of popular applause ; they skrew their Looks , study their Actions , force their Inclinations , and all to compose themselves into an outward Semblance of Religion ; they imploy a world of Care and Art to disguise themselves , and with the Colours of Sanctity to varnish their unhallowed Natures ; they openly deny themselves their dearest Pleasures , and in the view of the world are many times forced to act against the grain of their strongest Inclinations ; and all this to mask their depraved Tempers , that they may appear what they are not , in the view of the world , and juggle themselves into a Saintly Reputation : but whilst they are thus industriously courting the good Opinion of their Fellow-prisoners , their All-seeing Judg upon whose final Sentence their everlasting Fate depends , is present with them ; and , though they take no more notice of him than if he were a cypher in the World , is perfectly conscious to all their Artifice , and sees through all their hypocritical Disguizes , and will ere long unmask and expose them to the View and Scorn of all the World. And this considered , what a ridiculous Folly is Hyprocrisie , that hides us only from those that have little or nothing to do with us , but leaves us bare and naked to his eye with whom we are most concerned . Alas ! what a poor project is it to take so much pains , as we do , to recommend our selves to men , to men that must stand at the same Tribunal , and undergo the same Judgment with our selves ? For what will their good Opinion avail us , if the Judg disaprove us , in whose hands our Lives and Souls are ? If he think well of us , we are safe though all the World should condemn us ; but if he condemn us , though every Creature should acquit , they cannot rescue us from his Sentence . But alas ! how differently soever God and Men may think of us now , yet when he comes to discover his Thoughts of us , in his publick Judgment and Sentence , all the World will be of his Mind ; and if we stand right in his Opinion , we shall be applauded by the whole Universe , howsoever we may be vilified now ; as on the contrary , if he condemn us , we shall be sure to be hissed at throughout all the Congregation of Spirits , how gloriously soever we may be thought of at present . And by how much the better we are esteemed of now , by so much the more we shall be hissed at then , when the Cheat is discovered , and the hypocritical Vizor is pluckt from our Devils faces . THIS if men duly considered , and fixt it in their Minds , would effectually cure them of all their Hypocrisie . For alas ! what Hypocrisie can so cunningly disguise them , as to render them Incognito to Omniscience ? If men will be wicked therefore , they were e'en as good put on a bold Face , and be wicked openly ; for 't is to very little purpose for them to sneak into Corners , unless they could find one dark enough to conceal them from God , and cover them from his All-seeing Eye . For why should that man be ashamed or afraid to let a Boy or Neighbour be conscious to his Wickedness , that never scruples to commit it in the open View of the dreadful Majesty of Heaven , by whose final Sentence his everlasting Fate must be decided ? AND so on the other hand , to what purpose should we study to be more devout and temperate , sober and charitable in the view of the World , than we are in our Retirements , when we have no other Eye but God's upon us ? That which we are mainly concerned in , is to approve our selves to him , and if we can do this , what great matter is it though our Closet be all our Stage , and Heaven our only Spectator ? God hears the softest Whispers of our Souls , and sees through all our honest Intentions , and our most secret Vertues are as legible to his Eye as if they were written on our Foreheads with a Sun-beam . We need no Trumpet to proclaim our Alms in his Ears , for he knows by whom such a poor man was relieved , such a starving family succoured , though we should not superscribe our Names upon our Charity , nor let our left hand know what our right hand hath done . And if by the sincere Discharg of our Duty we have approved our selves to God , what need we concern our selves any farther ? since 't is not from Men , but from God , that we expect the Recompence of our Obedience . No doubtless , did we but live under the constant sense of God Presence with , and Inspection over us , we should regard him much more in every good Action , and the good Opinion of the World much less than we do ; and the more secret our good Deeds were , the more we should rejoice in them , because they would give us a stronger Testimony of our Simplicity and Sincerity . For what should move us to be good when God only sees us , but pure Respect to his Authority , and an honest Intention of obeying him ? And if Obedience be our Design , the more private our good Deeds are , the more Pleasure they will afford us , because those good Deeds have most of Obedience in them , that have least of the Theatre . VI. To prosper our Course and Progress in the Christian Warfare , it is also necessary that we should frequently examin and review our own Actions . For this our Religion injoins as a necessary Part of the militant Life of a Christian , So 2 Cor. xiii . 5 , Examin your selves whether you be in the faith , prove your own selves ; and particularly , it is injoined as a proper Preparation to the Sacrament , Let a man examin himself , and so let him eat , 1 Cor. xi . 28 . So also Gal. vi . 4 . Let a man prove , or examin , his own work , where the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in all these Texts we render to prove or examin , hath two Significations . First , to call our selves to Account , to try our past Actions by the Rule , whether they be good or evil ; Secondly , to take such a due Care of our Actions as that upon a strict Tryal of them we may be able to approve them to God and our own Consciences . In the first of which Sences the New-Testament doth most commonly understand it , namely to call our selves to Account , and make a strict Survey of our Actions , and pass an impartial Judgment upon them , whether they are good or evil ; and accordingly , 1 Cor. xi . 31 . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 28th Verse , i. e. let a man examin himself , the Apostle uses as a synonimous Phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. if we judg our selves , if we summon our past actions before the Tribunal of our Consciences , and try and examin them by the Rule whether they are good or evil , and according as we find them , to approve or condemn our selves for them . AND this is a Duty of great Necessity to the successful Prosecution of our Christian Warfare . For unless we do frequently reflect upon our selves , and take a strict Account of our past Actions and Behaviour , we shall incur a thousand Errors and Immoralities in the Hurry of our secular Occasions , without taking any Notice of them ; and those sins which we heedlesly commit , and never think of afterwards , though at first perhaps they may have little or no Malice in them , do yet leave a malicious Infusion behind them , and infect the will with bad Inclinations , and insensibly dispose it to wilful and deliberate Sins . For the Pleasure of one bad Action will be still inviting us to another , and that to a third , and so we shall be inconsiderately tolled on from Sin to Sin in the course of a heedless and unreflecting Life , till , before ever we are aware , our Inclination to the Sin which we have so heedlesly repeated , becomes too strong for our pious Resolution . For when we have carelesly permitted one Sin to break through our Fence , that will open a gap for another to follow , and if this be not presently stopt by Repentance , 't will make the Breach yet wider for others , and those again for others , till at last they have quite trodden down our good Resolution , and made a Through-fare in our Wills for a Custom of sinning . But if we frequently reflect upon , and examin our selves , 't is impossible our Faults should long escape our Discovery , and we shall be sure to see them time enough to correct and amend them before they are too deeply rooted in our Natures , and have wound themselves too far into our Inclinations ; and a wound in our Innocence , as well as our Bodies , may be easily cured if it be taken in time , but if it be neglected too long , it will rancle by Degrees into an incureable Gangreen . AND as frequent Self-Examination is a great Bridle to our Sin , so it is also an effectual Spur to our Vertue . For as when a man reflects upon his Sins and Miscarriages , and considers how and where he hath done amiss , his Conscience will be presently urging and exciting him to Repentance and Amendment ; so when he reflects upon his own Vertue and Sincerity , his conscience will smile upon and crown him with Applauses , and give him such a sweet and grateful Relish of his own Actions , as will mightily incourage him to persevere in Well-doing . For in all our Self-examinations we taste the difference between Good and Evil , the Sweetness of that , and the Bitterness of this , and consequently , the oftner we do so , the more we shall be sure to like and approve of the one , and to dislike and nauseate the other . WHEREFORE to secure a good success to this our Christian Warfare , as it is necessary , especially at first , that we should every Morning , before we go into the World , repeat and inforce our good Resolution ; so it is no less requisite , especially till we have made some considerable Progress , that we should every Night , when we are withdrawn from the World , strictly examin the performances of the Day , whether they are such as do comport with our solemn Engagements . And if upon an impartial Survey , it appear that they do , though as yet it be but weakly and imperfectly , let us attend to the Sense of our own Minds , to that silent Melody that resounds from our Consciences to our Actions , and so lye down in Peace , blessing and adoring that Grace , by which we have been assisted and preserved . Or if it appear that we have been unwarily faulty , for want of due Care and Watchfulness , let us resolve to take more Care for the future , and thereby to put a timely Stop to our Sin before it hath too far insinuated into our Will and Inclinations ; but if we are conscious of any wilful Breach upon our Morning Vows of Obedience , let us lament and bewail it with Shame and Indignation . What have I done , O wretched Traitor that I am to God and my own Soul ! I have falsified my Vows to Heaven , and broke those Sacred Bands by which I was tyed up from my Lusts and my Ruin , What can I plead for my self , base and unworthy that I am ? with what Face can I go into his dreadful Presence whom I have so often mocked with my treacherous Promises of Amendment ? Yet go I will , though I am all ashamed and confounded , and confess and bewail mine Iniquity before him . IF we would but take care thus to call our selves to Account every Night , and impartialy to censure the Actions of the day , it is not to be imagined how fast 't would set us forward in our Christian Warfare ; how much the Reflection on a well-spent Day would chear and enliven us ; how the grateful Sense of it would spirit our Faculties , and encourage us to go on against all Oppositions ; how much the Review of the Sins of the Day would contribute to make our Reason more vigilant , and our Consciences more tender for the future ; how much the Pleasure of our Sins would be allayed and abated by the stinging Reflections we should make upon them , and how much the Dread of having the same Reflections repeated to us at Night , would secure us against the Temptations of the Day . VII . TO prosper the Course of our Christian Warfare , it is also necessary that we should be very watchful and circumspect . For this also is one of those militant Duties which the Gospel injoins us . Thus Matt. xxvi . 41 . Watch and pray that ye enter not into temptation ; and Mark xiii . 37 . What I say unto you , I say unto all , watch : so also , 1 Cor. xvi . 13 . Watch ye , stand fast in the faith , quit your selves like men ; and 1 Thes. v. 6 . Wherefore let us not sleep , as do others , but let us watch and be sober ; where the Nature of the Duty is plainly discovered by its Opposite or Contrary , let us not sleep , but watch , i. e. do not behave your selves like men that are asleep , that take no Notice or Regard of what is done by , to , or about them ; but be sure you exercise a suitful , prudent and constant Care over your own Actions and those manifold Temptations that assault and surround you . And therefore elsewhere 't is exprest by walking circumspectly , Eph. v. 15 . i. e. looking round about you , weighing the nature and circumstances of your Actions , and using all honest Care either to prevent the Temptations that threaten you , or to provide against them ; so that in short the sense of this Duty is this , that we carefully avoid acting rashly and precipitantly without considering before-hand the Nature of our Action whether it be good or evil ; that in all doubtful and suspicious Cases we impartially consult our Rule and Conscience , and look before we leap , and take care to satisfie our selves of the Goodness of our Designs , before we put them into Execution ; in a word , that we do not carelesly run our selves into Temptations , but , if possible , to avoid them , if not to be sure to arm our selves against them , and keep as far off from all sin , especially from that we are most inclined to , as is consistent with our necessary Occasions ; or , in fewer words , 't is to be always well advised in what we do , whether it be good or evil ; and if it be evil , to remove so far as we can from all Occasions that lead to it , and provide our selves with Considerations against it , and to keep them always awake in our Minds , that we may not be surprized by it unawares . WHICH is a Duty indispensably necessary for us in the whole Course of our Christian Warfare , For whilst we accustom our selves to act rashly and inconsiderately , without bethinking before-hand what we say or do , we wander like blind men in a Field that is full of Pits and Quagmires , and are every moment in Danger of stumbling into one Mischief or other , and shall certainly plunge our selves into many an evil Custom before ever we have bethought our selves of the evil of it ; and so instead of conquering our old Sins , we shall be ever and anon running our selves into new ones , and while we are running away from one evil , shall many times stumble into another , and to avoid the Defects of Vertue leap head-long into the Excesses of it . For in most moral Actions the Transition from the utmost of what is lawful into the nearmost of what is sinful is indiscernible ; and that line which parts this Vertue from that neighbouring Vice is generally so small , that 't is hard to distinguish where they are separated , and to fix the just Boundary whitherto we may go and no farther . But then considering that almost every Vertue lies in the Middle between two sinful Extremes , neither of which are separated from it by any plain or visible Land-mark , how is it possible for us , without great Care of our Steps , to keep on stedfastly in the right Path , when there are so many wrong ones bordering upon it ? For when we perceive we have wandred too far towards either Extreme , and are indeavouring to retrieve our selves , if we do not take great Care of our Steps we shall be apt to wander as far the other way , and so stumble out of one Extreme into another . For he who lives heedlesly and incuriously , regards not how near he approaches to any sin , provided he doth but keep himself out of it ; and when once a man takes the Liberty to go as near to any Sin as he thinks he lawfully may , it is a thousand to one but he will be transported by his Inclination a great deal further than he should . So true is that of Clem. Alex. Paedag. lib. 2. c. 1 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. they who will do all things that are lawful , will quickly be induced to do what is unlawful ; especially if they be strongly inclined to it ; because the very Nearness of what a man loves , doth always render it more tempting and alluring to him . Thus he that hath a strong inclination to Lying , can never be safe so long as he allows himself to be excessively talkative ; he that is vehemently propense to fleshly Lust , must needs indanger his Innocence if he come too near the farthermost Limits of a modest Freedom ; and he whose nature is prone to Malice and Revenge cannot but run a mighty Hazard if he indulge to himself the utmost Degree of a just and lawful Resentment . For bad Inclinations are never so impatient of Restraint , as when they are within Prospect of their proper Satisfactions , and the objects which attract them are near and easie to be injoyed . Upon which Account it must needs be a very dangerous thing for such as are ingaged in the Christian Warfare to live within Sight of the Temptations they are most inclined to ; because the nearer they are to them the more they will court and importune them , and while a man comes near a beloved Lust and doth not enjoy it , he doth but Tantalize himself , and inrage his Appetite after those vicious Satisfactions whose alluring Relishes he had almost forgotten . If therefore he would obtain a perfect Victory over his Lust , he must not only forbear to act , but also to approach it ; at least , till he hath so far weaned his Inclination from it , as that its Nearness ceases to be a Temptation to him . For Inclination , like all other Motion , is always swiftest when it is nearest its Center , and when once 't is within the Reach and Attraction of it , it hurries towards it with Fury and Impatience ; and if in this its violent Rage it happen to break out to its beloved Sin , and to tast the forbidden Pleasure of it , 't will thereby immediately recover all its impaired Strength , and become as headstrong and outragious as ever ; and so all that Ground which we get in a Months Abstinence from our sin , we shall lose in a Moments Injoyment of it . Upon this account therefore it highly concerns us , if we would succeed in our Christian Warfare , to be very watchful and circumspect , to look well to our Steps , and not approach too near to any Sin , but especially to any that we are strongly inclined to . VIII . TO give us good Success in this our Christian Warfare , it is also necessary that we be diligent and industrious in our particular Callings . This is one of those instrumental Duties which our Religion prescribes throughout the whole Course and Progress of our Christian Warfare . Thus 1 Thes. 4. x , 2. We beseech you brethren that you increase more and more , and that ye study to be quiet , and to do your own business , and work with your own hands , as we commanded ye ; and this 2 Thes. iii. 10 . he backs with another , that if any would not work , they should not eat , i. e. that they should not be maintain'd in their Sloth and Idleness , and like Drones be permitted to dwell at ease in the Hive , and devour the Labours of the more industrious Bees ; and this verse xi . he calls walking disorderly , and v. viii . and ix . he tells us that 't was for this cause that he rather chose to work with his own hands for his Livelihood , than to be maintained by them , as he might justly have demanded ; that he might make himself an Example of Diligence for them to follow . So also , Eph. iv . 28 . Let him that stole steal no more , but rather let him labour , working with his hands the thing which is good , i. e. imploying himself in some honest Calling , that he may have to give to him that needs ; the sense of all which is to oblige us to ingage our selves in some honest Calling or Employment , and to be diligent and industrious in it . AND how necessary this is to secure us in the whole Course and Progress of our Religion , appears from hence , that we are naturally a sort of very active Beings , that must be imployed one way or other ; that we have a Mind within us , that will be always in Motion , that being a spiritual subsistence , and as such , of a quite different Nature from dull and sluggish Matter , will never admit of Rest and Inactivity ; that derives all its Pleasures from Action , and hath nothing to live upon but the grateful relish of its own Motions . And this being the state of that active Principle within us , that constitutes us Men , we had need take great care to keep it honestly busied and imployed . For it being naturally such an exceeding busie thing , 't will be sure to find something or other to work upon ; and if it be not constantly imployed about honest and lawful things , 't will quickly divert the current of its Motion another way , and exert its Activity upon dishonest and unlawful ones . And hence it is that , since the Apostacy of humane Nature , God hath placed the generality of Men in such Circumstances wherein some honest Calling , and their Diligence and Industry therein , is indispensibly necessary to their comfortable Subsistence . For he wisely considered that such was the Indisposition of our degenerate Natures to the divine and spiritual Exercises of Religion , that 't would be impossible for us in this imperfect State to keep our Minds always intent upon them , to fix our thoughts continually upon him , and exert our Powers without any Pause or Interruption in perpetual Acts of Love , Adoration and Imitation of him ; that there is such a Repugnance in our tempers to these blessed Operations , that if we had nothing else to do , they would soon grow irksome and intolerable to us ; and therefore , lest being quite tired out with these spiritual Acts of Religion , we should hate them , and so turn the Current of our Activity into the contrary Channel , he hath placed us in such Circumstances , wherein we have frequent Opportunities to rest our wearied Minds from these abstracted Exercises in such innocent Employments as are necessary to our comfortable Subsistence in this World. So that by putting us under the necessity of imploying our selves in secular Trades and Callings , he hath taken care to intercept our Minds , that they may not fly off from the pure Acts of Religion into the contrary Impieties ; and that when they are not divinely , they may be innocently imployed , and by diverting our Activity with honest , when it is weary of spiritual Exercise , he hath taken a wise Course to confine and bound it , and leave it less Scope and Liberty to rove and make Incursions into sinful and prohibited Actions . And therefore , as Aristotle commends Archytas for his Invention of Rattles , because Children by playing with them are kept from breaking Vessels of use ; so ought we to admire the Wisdom and Goodness of God , for thus necessitating us to exert our Activity in secular Acts and Trades , because by this innocently imploying our corrupt and busie Natures , he hath taken an admirable Course to divert us from mischievous Actions . AND he having thus obliged us by our Necessities to follow some honest Calling for a comfortable Livelihood , he expects that we should be diligent and industrious in that particular Calling wherein his Providence hath placed us . For otherwise he looses his End ; which was to restrain us from being sinfully active , by necessitating us to be innocently so . And now that by putting us into those Necessities by which we are put upon furnishing one another with those several Conveniences of life , for the supply of which our respective Trades and Callings are intended , we by being diligent therein approve our selves faithful Servants in the great Family of God , and by industriously discharging those particular Offices wherein he hath placed us , we act as dutiful Ministers of his Providence towards one another . Because by so doing we supply those Wants and Necessities which God hath made , and which he hath made to be supplyed by our Office and Ministries ; So that now to mind our own Business , is a Part of our Religion , and 't is that particular Part to which Gods Providence hath called us . If therefore we are idle and neglective in this , we are undutiful Servants to the common Master of the World , how officious soever we may be in other matters . For this is the proper Work of our Office , and therefore if we are unfaithful in this , we can be faithful in nothing . Should the Bayliff of a Family neglect letting his Masters Lands and gathering in his Rents , he would be thought a bad servant , how diligent soever he might be in the Kitchen or the Stables ; and so if we are remiss in our particular Offices and Employments , we are bad Servants to God , how sedulous soever we may be either in the Offices of other Men , or in the common Services which we all owe him ; and he that neglects his own Calling to serve God in his Closet or in the Church , is like an unfaithful Steward that neglects providing for the Family to dress the Garden and water the Flowers . 'T IS true as we ought not to devote to the common Service of God , that Time and Attendance which by the rules of Prudence and good Husbandry are appropriated to our particular Callings ; so neither ought we to permit our particular Calling so to ingross our Time and Attendance as to leave none for our Prayers and those common Services whether private or publick , which as Creatures and Christians we are obliged to render to our Creator . For as he that to serve God neglects his Calling is a religious Truant , so he that to attend his Calling neglects to serve God is a prophane Drudge . But for a truly pious and industrious Man it is not at all difficult so to keep his Business and his Religion apart , as that they may not interfere with one another ; and faithfully to discharge whatsoever his Calling exacts of him , and yet leave void Spaces enough in his time to do all that his Religion requires . NEITHER are we obliged to be so industrious in our Calling as to deny our selves any moderate Refreshments or Recreations , which are not only useful , but sometimes necessary to breath our Spirits after they have been almost stifled in a Croud of Business , and divert our wearied Thoughts , which like the strings of a Lute by being slackned now and then will sound the sweeter when they are wound up again . But then we ought to take care that we do not turn our Physick into Food , and make that our Business which should be only our Diversion ; that our Recreations be short , and apt to refresh , but not to steal away our Minds from severer Employments . For long Sports and Recreations are like a large Entry to a little House , they take up so much Room in the narrow Compass of our Time , that there is not Space enough left in it for the more useful Apartments ; and so far as our Sports do exceed the Measures of necessary and convenient Recreation , they are unwarrantable Encroachments upon our Calling and Religion . 'T is true , as for the Measures of Convenience , they are not alike to all ; for as for those whose large Fortunes have placed them beyond the Necessities of the World , they may conveniently allow themselves larger Portions of Recreation than those of meaner Circumstances , who having not yet made a competent provision for their Families , are obliged in Justice to a more constant Industry , lest they fall under St. Pauls Censure of being worse than Infidels . But how plentiful soever our outward Condition may be , it will by no means warrant us either to live idely , or to make our Recreations our continual Employments ; but the more Leisure we have from secular Business , the greater Portions of our Time we ought to consecrate to Religion , and since our Bodies and our Families are so liberally provided for , to be so much the more industrious in supplying the Necessities of our Souls , that so these may not be the only miserable things about us . But then our Natures being so depraved , as that they cannot dwell long on the severe Exercises of Religion and yet so active as that if in the Intervals of our Religion they be not Innocently imployed , they will be apt to run into Mischief ; 't is in our own Defence necessary , how prosperous soever our outward Condition may be , that we should find out some honest Business or other to keep our Activity regularly Exercised . And this will be no hard matter for us to do , considering how many generous , liberal and ingenuous Employments there are , fit for persons of the highest Rank and Condition . They may dedicate such Portions of their Time to the useful Studies of Philosophy or History , or of the Laws and Customs of their own Countrey ; and such to the Inspection of their own Estates , or to overlook and govern their Families , and such to examine the Complaints of their Tenants , or the Necessities of their Neighbours , or to reconcile Differences or conciliate Love and good Neighbourhood among those that are near or under them ; in these and such like Employments they may innocently exercise their active Minds , and thereby not only divert themselves from sinful Courses , but also render themselves very useful to the World. BUT whatsoever our Condition in the World may be , it must doubtless be of very dangerous Consequence to our Religion not to be innocently and usefully imployd . For as the wise Cato hath observed , nihil agendo , male agere disces , i. e , by accustoming your self to do nothing , you will most certainly learn to do ill . For your busie Mind , like Nature , will admit of no Vacuum but must be always full of one thing or other ; and it can no sooner dismiss its pious or honest thoughts , but vicious and unlawful ones will be swarming about it . For religious , lawful and sinful Objects , are the only Companions our Minds have to converse with , and therefore since they must and will be conversing with one thing or other , we ought to take great care that as soon as ever they have done entertaining religious Objects , they be presently supplyed and presented with lawful ones , with some honest Business , or innocent Diversion ; that so we may not be at leisure to attend to those sinful Objects , which in the others Absence will be perpetually crouding and thrusting themselves upon us . For when we are neither honestly nor religiously imployed , we shall be perfectly at leisure to attend to any Invitation to Sin ; and since we must still be doing one thing or other , our having nothing else to do , will be a strong inducement to do that which is evil , and to spend our restless Activity in some irregular Course or other , accordingly as we are tempted and inclined . If we are of a busie and pragmatical Temper , our leisure will presently invite us to be intermedling with other Folks Business , to be tampering with State Affairs and casting new Models of Government , and censuring the Wisdom of those publick Administrations of which we do not understand the Reasons : If we are of a froward peevish and untractable Temper , we shall be apt when we have nothing else to do , to be venting our Activity in factious and turbulent Zeal , in seditious Pratings and Conspiracies ▪ in backbiting our Adversaries , and fetching and carrying scandalous Reports to create Jealousies and Animosities between Neighbour and Neighbour . In a word , if we are of sanguin and jovial Dispositions , our idle hours will be so many tempting Opportunities to Intemperance and Wantonness , Profaness and Scurrility , and all the other Wickednesses of a lewd and dissolute Conversation . If therefore we mean to be secured from sinful Actions , we must allow our selves no leisure from religious or honest ones , which for the above named Reason , we shall find utterly unpracticable , if we be not diligent and industrious in some honest Calling . BUT whilst mens Minds are honestly imployed , they will not be at leisure to listen to Temptation ; and 't will be difficult for any of those Inducements to Sin , which the Devil and outward Objects do perpetually suggest to us , to obtain Admittance to speak with our Thoughts , whilst they are thus taken up with wiser and better Company . But as soon as we dismiss these , we do in effect beckon Temptations to our selves , and invite the Devil and the World to invite us to be wicked . For , as we say Opportunity makes the Thief , i. e. it tempts him to steal , and so when we give the Devil the Opportunity of an idle Hour , we do thereby tempt him to tempt us , and importunately invite him to steal away the Treasure of our Innocence , by putting the Key of it into his hand , and giving him a free Access to it . And though we should be firmly resolved not to sin , yet t is impossible we should be safe so long as we are at leisure to be tempted ; because while we are at leisure we shall be very often disputing and holding Argument with the Tempter , who by his Quirks and Sophistries will many times circumvent such Novices as we , before we are aware . But when we are not only resolved against him , but are also so imployed as that we are not at leisure to attend to him , it is past his skill to fasten any Temptation upon us . Wherefore , if we would be secure in the Course of our Christian Warfare , we must follow St. Jeroms Counsel to his Friend Rusticus , Semper boni aliquid operis facito , ut Diabolus te semper inveniat occupatum , be always doing one good Work or other , that so the Devil may always find thee busie . IX . TO our Course and Progress in the Christian Warfare , it is also necessary that we should indeavour , so far as in us lyes , to keep up a constant Chearfulness of Spirit in our Religion . It is doubtless a great Disgrace to our Religion to imagin ( as too many superstitious Christians do ) that it is an Enemy to Mirth and Chearfulness , and a severe Exactor of Pensive looks and solemn Faces ; that men are never serious enough till they are mope'd into Statues , and cloisterd from all Society , but that of their own melancholy Thoughts ; that 't is a Gospel-Duty to whine or to be silent , and retire themselves from the most innocent Pleasures and Festivities of Conversation ; and in a word , that all kind of Mirth and facetious Humour is to be rankt among those Idle Words which our Saviour tells us shall be brought to Judgment . As if Religion were a Caput mortuum , a heavy , stark , insipid thing , that had neither Heat nor Life nor Motion in it ; or were intended for a Medusa's Head to transform men into monuments of Stone . By which false Conceptions of it , they render it much more burthensome than it is in its own Nature . For to make Religion forbid us any thing that is humane and natural , is to render it a real grievance unto humane nature ; 't is to make our Duty run a tilt at the Principles of our Being , and set our Conscience and our Nature at Variance with one another . And therefore , since to be risible and sociable , is as natural to us as to be reasonable , to make our Religion an Enemy to our Mirth and Conversation , is to represent it as a tyrannical Invader of the essential Liberties and Properties of humane Nature . 'T is true indeed , though it denies us not the freedom of an innocent Humour , nor disallows those little Plaisances and inoffensive Raileries of Fancy which are somtimes requisite to sauce our Conservation , and give it a quicker Relish ; yet hath it taken care to bound our Merriments with the necessary Precepts of Sobriety and Gravity , that so by too much whifling up and down in the little levities of Fancy , our Minds may not grow vain and light and trifling , and be thereby indisposed to serious Thoughts and Reflections : But so long as we keep within the Bounds of Sobriety , and do not sally out into malicious or scurrilous or prophane Jesting , our Religion doth not only connive at our Mirth , but commend and approve it : and so remote is it from cramping those Strings and Sinews of the Mind , Chearfulness and Action , that it recollects their scatterd Vigour , and winds up their Slackness to a true Harmony . FOR it requires that our speech should be alway with grace , Col. iv . 6 . i. e. as some Expositors understand the Phrase , that it should not be whining and melancholy , but sprightly and chearful ; it bids us rejoice evermore , 1 Thes. v. 16 , and rejoice in the Lord alway , and again rejoice , Phil. iv . 4 . that is , to indeaver to be chearful in all Conditions , and to bear all Events with a serene and lightsome mind . And therefore the Apostle reckons this among the blessed Fruits and Effects of that Divine Spirit which accompanies and animates Christianity , viz. Joy , or Chearfulness , Gal v. 22 . and this is one of the Particulars in which the same Apostle makes the Christian Laws to consist , as they stand opposed to the Ritual Laws of the Jews ; the Kingdom of Heaven , i. e. the Laws of the Christian Church , is not meat and drink , i. e. consist not of Injunctions or Prohibitions of things that are of a Ritual or indifferent Nature ; but righteousness and peace and joy in the Holy Ghost , Rom. xiv . 17 . which three Particulars being opposed to things that are unnecessary , must by the Law of Oppositions denote things that are necessary ; and therefore as by Righteousness and Peace , must be meant Justice and Peaceableness , so by Joy in the Holy Ghost , must be meant Chearfulness and Alacrity in doing the will of God ; because Joy can be in no other Sense Matter of Necessary Duty . By all which its evident , that Chearfulness of Temper is so far from being discountenanced by our Religion , that 't is required and injoined by it , so far as 't is in our Power and Choice . And indeed it highly becomes us who serve so good a Master , to be free and chearful , and thereby to express a grateful sense of his Goodness , and of those glorious Rewards which we expect from his inexhaustible Bounty ; but as for a gloomy Look and dejected Countenance , it better beseems a Gally-slave than a Servant of God. And as Chearfulness is a Duty that very well becomes our State , so it is highly necessary to support and carry us on in our Christian Warfare . FOR Chearfulness is Natures best Friend ; it removes its Oppressions , enlivens its Faculties , and keeps its Spirits in a brisk and regular Motion , and hereby renders it easie to it self , and useful and serviceable to God and Man. It dispels Clouds from the Mind , and Fears from the Heart , and kindles and Cherishes in us brave and generous Affections , and composes our Natures into such a regular temper as is of all others the most fit to receive religious Impressions , and the breathings of the Spirit of God. For what the Jews do observe of the Spirit of Prophesie , is as true of the Spirit of Holiness , that it dwells not with Sadness , but with Chearfulness ; that being it self of a calm and gentle Nature , it loves not to reside with black and melancholy Passions , but requires a composed and serene Temper to act upon . And hence Tertul. in his de Spectac . Deus praecepit Spiritum sanctum , utpote pro Naturae suae bono tenerum & delicatum , Tranquillitate & Lenitate & Quiete & Pace tractare ; non Furore , non Bile , non Ira , non Dolore inquietare , i. e. God hath commanded that the holy Spirit , who is of a tender and delicate Nature , should be entertained by us with Tranquility and Mildness , with Quietness and Peace , and that we should take care not to disturb him with Fury and Choler , or with Anger and Grief . And indeed Melancholy naturally infests the holy Spirit , and disturbs him in all his operations ; it overwhelms the Fancy with black Reeks and Vapours , and thereby clouds and darkens the Understanding , and intercepts the holy Spirits Illuminations ; and , like red coloured Glass before the eye , causes the most lovely and attractive Objects , to look bloody and terrible . It distracts the Thoughts , and renders them wild , roving and incoherent ; and thereby utterly indisposes them to Prayer and Consideration , and renders them deaf and unattentive to all good Motions and Inspirations . It freezes up the Heart with dispairing Fears and Despondencies , and represents easie things as difficult to us , and difficult as impossible , and thereby discourages us from all those vertuous Attempts , to which the blessed Spirit doth so importunately excite and provoke us . In a word , it naturally benums and stupifies the Soul , obstructs its Motions , and makes it listless and unactive , and so by indisposing it to co-operate with the holy Spirit , renders it an incapable Subject of his divine Grace and Influence . Thus melancholy you see , by its sullen and malevolent Aspects , doth obstinately resist and counter-influence the holy Spirit , without whose Aid and Assistance we can never hope to prosper in our spiritual Warfare . WHEREFORE if we mean to succeed in this great Affair , it concerns us to use all honest and innocent Means to dispel this black and mischievous Humour , and to beget and maintain in our Minds a constant Serenity and Chearfulness of Temper ; and when ever our Spirits begin to droop and languish , to betake our selves to such natural Remedies , such harmless Diversions , Refreshments and Recreations , as are fit and proper to raise them up again ; and not to suffer them to sink into a Bog of Melancholly Humours , whilst 't is in our Power by any honest Art or Invention to support them . Which if we can but effect , will be of vast Advantage to us in the whole Course of our Religion . For in an even Chearfulness of Temper , our Spirits will be always lively , strong and active , and fit for the best and noblest Operations ; they will give Light to our Understandings , Courage to our Hearts , and Wings to our Affections ; so that we shall be able more clearly to discern divine and heavenly things , more resolutely to practise , and more vehemently to aspire after them ; and our Considerations will be more fixt , our Devotions more intent , and all our spiritual Endeavours more active and vivacious . For a chearful Temper will represent every thing chearfully to us ; 't will represent God so lovely , Religion so attractive , the Rewards of it so immense , and the Difficulties of it so inconsiderable , and thereby inspire us with so much Life and Courage , as that none of all those spiritual Enemies we war and contend against , will be able to withstand our Resolution . X. TO our Course and Progress in this our spiritual Warfare , it is also necessary that we maintain in our Minds a constant Sense and Expectation of Heaven ; that since the things of the other World are future and invisible , and consequently less apt to touch and affect us than these worldly things which are continually pressing upon our Senses , we should as oft as we have Opportunity , withdraw our Thoughts from these sensible Objects , and retire into the immaterial World , and there entertain our selves with the close View and Contemplation of the Joys and Glories it abounds with . For we are a sort of Beings that being compounded of Flesh and Spirit , are by these opposite Principles of our Nature ally'd to two opposite Worlds , and placed in the middle between Heaven and Earth as the common Center wherein those distant Regions meet . By our spiritual Nature we hold Communion with the spiritual World , and by our corporeal with this earthly and sensible one ; whose Objects being always present with us , and striking as they do immediately upon our Senses , we lye much more bare and open to them , than to those of the spiritual World. So that unless we now and then withdraw our selves from these sensible things , which hang like a Cloud between , we can never have a free Prospect into that clear Heaven above them . And hence it becomes necessary that we should now and then make a solemn Retirement of our Thoughts from earthly Objects and Enjoyments , that so we may approach near enough to Heaven to touch and feel the Joys and Pleasures of it , which while we transiently behold in this Croud of worldly Objects , is plac'd at such a Distance from us , that it looks like a thin , blew Landskip , next to nothing ; and hath not apparent Reality enough in it to raise our Desires and Expectations . AND hence we are commanded to set our affections upon , or as it is in the original , to mind those things that are above , Col. iii. 2 . and that by these things above , he means the Enjoyments of Heaven , it 's plain from v. 1. where he expresly tells us that by the above in which these things are , he means Heaven , where Christ sits at the right hand of God. So that the Sence of the Precept is this , that we should fix in our Minds such lively Representations of the Glory and Reality of the Celestial State , as may raise in our Hearts a longing Desire and earnest Expectation of being made partakers of it . Which Hope and Expectation he elsewhere injoyns us to put on for an Helmet , i. e. for a necessary Piece of defensive Armour against the Difficulties and Discouragements of our Christian Warfare , 1 Thes. v. 8 . and Heb. vi . xix . this hope which enters into that within the veil , i. e. into Heaven , is said to be the Anchor of the soul both sure and stedfast , i. e. 't is that which stayes and secures the Soul in the midst of those many Storms of Temptation it meets withall in its Voyage to Heaven ; and it being so , we are bid to look to and imitate our Blessed Lord , who for the joy that was set before him endured the Cross , despising the shame , and is now sat down at the right hand of God , Heb. xii . 2 . The meaning of all which is , that we should earnestly indeavour to fix in our minds a vigorous Sense and Expectation of that immortal Happiness with which God hath promised to crown all that come off Conquerors from this spiritual Warfare ; that all along as we march we should keep Heaven in our Eye , and incourage our selves with the Hope of it to charge through all those Difficulties and Temptations that oppose us in the way ; in a word , that we should frequently awaken in our minds the glorious Thoughts of a blessed Immortality , and possess our selves with a lively Expectation of injoying it , if we hold out to the End. WHICH is a Duty of a vast Consequence to us in the Course of our spiritual Warfare . For Heaven being the End and Reward of our Warfare , must needs be the grand Encouragement thereunto ; and consequently if once we lose Sight of Heaven , and suffer earthly things to interpose and eclipse the Glory and Reality of it , our Courage will never be able to bear up against those manifold Temptations that do continually assault us . But whilst we continue under a lively Sense of that blessed Recompence of Reward , that will so spirit and invigorate our Resolution , that nothing will be able to withstand it ; and all the Terrors and Allurements that Sin can propose , will be forced to fly before it , and to retreat like so many impotent Waves that dash against a Rock of Adamant . For while we are under a lively Sense and Expectance of the Happiness above , we live as it were in the Mid-way between Heaven and Earth , where we have an open Prospect of the Glories of both , and do plainly see how faint and dim those below are in comparison with those above ; how they are forced to sneak and disappear in the presence of those eternal Splendors , and to shroud their vanquisht Beauties , as the Stars do when the Sun appears . And whilst we interchangeably turn our eyes from one to t'other , how fruitlesly do the Pleasures , Profits and Honours below , importune us to abandon the Joys and Glories above , and with what Indignation do we listen to the proposals of such a senseless and ridiculous Exchange ? And could we but always keep our selves at this stand , we should be so fortified with the Sight of those happy Regions above , that no Temptation from below would ever be able to approach us ; and the sense that we are going on to that blessed State would carry us through all the weary Stages of our Duty with an indefatigable Vigour . For what may a man not do with Heaven in his Eye , with that potent , I had almost said Omnipotent , Encouragement before him ? To pull out a right Eye , to cut off a right hand , to tear a darling Lust from his Heart , even when 't is wrapt about it , and twisted with its Strings , what an easie Atchievement is it to a man that hath a Heaven of immortal Glories in his View ? The Hope of which is enough to recommend even Racks & Torments , and turn the Flames of martyrdom into a Bed of Roses . For 't was this blessed Prospect that inabled the Good old martyrs to triumph so gloriously as they did in the midst of their Sufferings ; they knew that a few Moments would put an End to their Miseries , and that when once they had weather'd those short storms , they should arive at a most blessed Harbour , and be crowned at their landing ; and that from thence they should look back with infinite Joy and Delight upon the dangerous Sea they had escaped , and for ever bless those Storms and Winds that drave them to that happy Ports for as the Author to the Hebrews tells us , they sought a heavenly Countrey , Heb. xi . 14.16 . XI . AND lastly , To the successful Progress of our Christian Warfare , it is also necessary that we should live in the frequent use of the publick Ordinances and Institutions of our Religion ; namely , in the religious Observation of the Lords Day , and in frequent Communion with one another in the Holy Sacrament , both which are of great Use to us in the Course and Progress of our spiritual Warfare . For as for the Lords Day , it is instituted , and ever since the Apostles Time hath been observed in the Christian Church , as a Day of publick Worship and weekly Thanksgiving for our Saviours Resurrection , in which the great Work of our Redemption was consummated . And certainly it must needs be of vast Advantage to be one day in seven sequester'd from the World and imployed in divine Offices , in solemn Prayers , Praises and Thanksgivings , and be obliged to assist and edifie one another by the mutual Example and Vnion of our Devotions ; to hear the Duties of our Religion explained , the Sins against it reprehended , and the Doctrins of it unfolded and reduced to plain and easie Principles of Practice ; what a mighty advantage might we reap from all these blessed Ministries , if we would but attend to them with that Concern and Seriousness which the matter of them requires and deserves ? Especially if when the publick Offices are over , we would not let loose our selves all the rest of the Day , as we too frequently do , to our secular Cares and Diversions , and thereby choak those good Instructions we have heard , and stifle those devout and pious Affections which have been raised and excited in us ; but instead of so doing , we would devote at least some good Portion of it to the Instruction of our Families , and to the private Exercise of our Religion , to Meditation and Prayer , to the Examination of our selves concerning our past Behaviour , and the reinforcing our Resolution to behave our selves better for the future ; if , I say , we would thus spend our Lords Day , we should doubtless find our selves better Men for it all the Week after ; we should go into the World again with much better Affections , and stronger Resolutions , with our Graces more vigorous , and our bad Inclinations more reduced and tamed , and whereas the Jews were to gather Manna enough on their sixth Day , to feed their Bodies on the ensuing Sabbath , we should gather Manna enough upon our Sabbath , to feed and strengthen our Souls all the six days after . BUT to this we must also add frequent Communions with one another in the Holy Sacrament , which is an Ordinance instituted on purpose by our blessed Saviour , for the improving and furthering us in our Christian Warfare . For besides that herein we have one of the most puissant Arguments against Sin represented by visible Signs to our Sense , viz. the bloody Sacrifice of our blessed Lord to expiate and make Atonement for it ; besides that those bleeding Wounds of his which are here represented by the breaking of the Bread and pouring out of the Wine , do proclaim our Sins his Asassines and Murderers , the thought of which , if we had any ingenuity in us , were enough to incense in us the most implacable Indignation against them ; besides that his Sufferings for our Sins , of which this sacred Solemnity is a lively Picture , do horribly remonstrate Gods Displeasure against them , who would not be induced to pardon them upon any meaner Expiation than the Blood of his Son , than which Hell it self is not a more dreadful Argument to scare and terrifie us from them ; in a word , besides that his so freely submitting and offering up himself to be a Propitiation for us , of which this holy Festival is a solemn Commemoration , is an expression of Kindness sufficient to captivate the most ungrateful Souls , and extort Obedience from them ; besides all this , I say , as it is a Feast upon the Sacrifice of his Body and Blood , it is a Federal Rite , whereby God and we , by feasting together , do accordingly to the antient Customs both of Jews and Heathens , mutually oblige our selves to one another ; whereby God , by giving us the mystical Bread and Wine , and we by receiving them , do mutually ingage our selves to one another upon those sacred Pledges of Christs Body and Blood , that we faithfully perform each others Part of that everlasting Covenant which was purchased by him . And what can be a greater Restraint to us when we are solicited to any Sin , than the sense of being under such a dreadful Vow and Obligation ? With what face dare we listen to any Temptation to Evil , when we remember lately we solemnly ingaged our selves to the contrary , and took the Sacrament upon it ? And verily I doubt 't is this that lies at the bottom of that seeming modest Pretence of Vnworthiness , which men are wont to urge in Excuse for their Neglect of the Sacrament ; namely , that they love their Lusts , and cannot resolve to part with them , and therefore are afraid to make such a solemn Abjuration of them , as the eating and drinking the consecrated Elements implies . And I confess , if this be their Reason , they are unworthy indeed , the more shame for them , but 't is such an Vnworthiness as is so far from excusing , that it only aggravates their Neglect . For for any man to plead that he dares not receive the Sacrament because he is resolved to sin on , is to make that which is his Fault , his Apology , and to excuse one Sin with another . Wherefore if we are heartily resolved by the Grace of God to reform and amend , let us abstain no longer from this great Federal Rite , upon Pretence of Vnworthiness . For 't is by the use of this , among other Means ; that we are to improve and grow more and more worthy . For the very Repetition of our Resolution , as I have shewed above , is a proper Means of strengthning and confirming it ; and certainly it must needs be much more so , when 't is renewed and repeated with the Solemnity of a Sacrament . And therefore it is worth observing , how much Care our Lord hath taken , in the very Constitution of our Religion , to oblige us to a constant , solemn Repetition of our good Resolutions . For at our first Entrance into Covenant with him , we are to be baptized , in which Solemnity we do openly renounce the Devil and all his Works , and religiously devote our selves to his service . But because we are apt to forget this our baptismal Vow , and the Matter of it is continually to be performed , and more than one World depends upon it , therefore he hath thought fit not to trust wholly to this first Engagement , but hath so methodized our Religion , as that we are ever and anon obliged to give him new Security . For which End , he hath instituted this other Sacrament , which is not like that of Baptism to be received by us once for all , but to be often reiterated and repeated , that so upon the frequent Returns of it , we might still be obliged to repeat over our old Vows of Obedience . For he hath not only injoyned us that we should do this in remembrance of him , Luk. xxii . 19 . i. e. that we should celebrate this sacred Festival in the Memory of his Passion ; but by thus doing the Apostle tells us we are to continue the Memorial of it to the end of the World , or to shew his death till he comes , 1 Cor. xi . 26 . And that this doth not , like the Precept of Baptism , oblige us for once only and no more , is evident from the foregoing words of this last recited Text , as often as ye eat this bread and drink this cup , which plainly shews that these sacramental Elements are to be more than once received by us . 'T is true , how often 't is to be done neither Christ nor his Apostles have any where defined , but if we consult primitive Example ( which in the Absence of express Precept is the best Rule to determine our selves by ) we shall find that it was very frequently received . For from some Passages in the Acts of the Apostles , it seems probable that Christians did then communicate every Day ; as particularly Acts ii . 46 . where they are said to continue daily with one accord in the Temple , and breaking bread , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the house , that is as it seems probable , in some upper room of the Temple ; though perhaps this daily may refer only to the Lords Day , agreeably to that Acts xx . 7 . on the first day of the week when the Disciples came together to break bread , Paul preached unto them . But it 's certain that whensoever they assembled to the publick Worship , they closed it with the Lords Supper ; which they did for a great while in the Western Churches every day in the Week , and in the Eastern , as St. Basil tells us , Epist. 289. four times a Week , besides Festivals . So that allowing for our Declensions from the primitive Zeal and Devotion , one would think that to communicate now once in four Weeks should be a very moderate Proportion . But as for those that wholly neglect this sacred Institution , for my own part I see not how they can excuse themselves from being guilty of a wilful Rebellion against their Saviour , or with what Confidence they can expect either that he should assist them with his Grace on the Way , or crown them with his Salvation in the End , when they so perversly turn their backs upon an Ordinance which he hath solemnly instituted for a Conveyance of the one , and a Seal of the other . BUT would we take that Care that becomes us , to prepare our selves for , and frequent this holy Institution , there is no doubt but we should find it of mighty Advantage to us in the whole Course of our Religion . For till we are arived to a confirmed State of Good , our holy Fervours will be very apt to cool , our good Purposes to slacken and unwind , and our vertuous Endeavours to languish and tire ; and therefore unless we take care frequently to revive our Religion with this spiritual Repast and Restorative , and still to add new Fewel to it as the Flame decays , it will quickly pine away and expire . But if upon the solemn Returns of this sacred Festival , we would constantly come with due Preparation to our masters Table , and here renew our Vows , re-invigorate our Resolutions , repair our Decays , and put our sluggish Graces into a new Fermentation , we should find our Religion not only live , but thrive , and be still acquiring new Degrees of Strength and Activity . But because this Argument hath been already so fully handled in our Practical Treatises , particularly by the Reverend Dr. Patrick in his Mensa Mystica and Christian Sacrifice , I shall refer the Reader thither for the farther Consideration of it . And thus , with all the Brevity I could , I have indeavoured to give an Account of those Duties which are necessary in the Course and Progress of our Christian Warfare . SECT . IV. Containing certain Motives to animate men against the Difficulty of these Duties which appertain to the Course of our Christian Warfare . HOW necessary and useful to us those aforenamed Duties are , in the Course of our Christian Warfare , hath been sufficiently shewn . So that now there is nothing that our Sloth and Vnwillingness can object against them , but only this , that they are very difficult , and do require more of our Time and Care and Pains than we can conveniently spare from our other necessary Occasions ; that the Practice of them is so unpleasant and severe , and attended with so much Cumber and Trouble , that we very much doubt we shall never be able to go through with them . And therefore to remove this Objection out of mens way , and to excite them to the Practice of these necessary Duties , I shall for a Conclusion of this Argument add , to what hath been said of it , these following Considerations . 1. That whatsoever Difficulty there is in the Practice of them , we may thank our selves for it . 2. That in the Course of our Sin there is a great deal of Difficulty , as well as in our Warfare against it . 3. That how difficult soever this Warfare may be , it must be indured , or that which is a great deal worse . 4. That though it be difficult , yet there is nothing in it but what the Grace of God will render possible to us , if we be not wanting to our selves . 5. That the Practice of these Duties is not so difficult , but that it is fairly consistent with all our other necessary Occasions and Diversions . 6. That the Difficulty of them is such as will certainly abate and wear off by Degrees , if we constantly practice them . 7. That with the difficulty of them there is a World of present Peace and Satisfaction intermingled . 8. That their Difficulty is abundantly compensated by the final Reward of them . I. CONSIDER that whatsoever Difficulty there is in the Practice of them , we may thank our selves for it . For if we had betaken our selves to the Practice of Religion as soon as we were capable of it , before we had entered our selves into sinful Courses , and had therein contracted sinful Habits and Inclinations , we might have prevented those Difficulties which we now complain of . For our Religion was made for and adapted to our Nature , and would have sweetly accorded with all its Affections and Propensions , had we not vitiated them by our own wilful Sin , and clapt a preternatural Biass upon them . But though the Light be naturally congruous to the Eye , yet if through a Distillation of ill Humours into it the Eye grow sore and weak , there is nothing more grievous and offensive to it . And so it is with Religion , which to the pure and uncontaminated Nature of a Man , is the most grateful and aggreeable thing in the World ; but if by our own ill Government we disease our Nature , and deprave its primitive Constitution , it is no wonder that Religion which was so well proportioned to it in its Purity , should sit hard and uneasie upon it , in its Apostacy and Corruption . For to a man that is in a Feaver , every thing is bitter , even Honey , which when he is well , is exceeding sweet and grateful ; but the Bitterness which he tasts is not in the Honey but in the Gall which overflows his own Palate ; and so to a Nature that is diseased with any unnatural Lust , that which is most congruous to it self , will be most nauseous to its Disease ; and those Duties which in its Health 't would have imbraced with the greatest Pleasure , will in its Sickness be the greatest Burthen and Oppression to it . And when we have spoiled the Purity of our Constitution , and are degenerated from the humane Nature into the brutal or diabolical one , it is no great wonder that the Religion of a Man should be a Burthen to the Nature of a Beast or a Devil . So that whatsoever Difficulties there are in Religion , they arise not out of the Nature of the things it requires , but out of the perverse Indispositions of our Natures to them ; and these were for the most part contracted by our selves ; so that instead of complaining of the Difficulty , we ought to strive and contend the more earnestly against it , because we may thank our selves for it . When a man hath plaid the Fool , and set his House on Fire , the Sense of his own Folly ought to make him more industrious to extinguish it ; but if instead of so doing , he should sit with his Hands in his Bosom and complain of the Mischief , and the Difficulty of stopping it , what would Folks say of him ? Mischievous , doth it become thee to sit here idely complaining of the Effect of thy own Villany , whilst 't is yet in thy Power , wouldst thou but bestir thy self , to quench the Flame , and prevent the spreading of it ? For shame get up and do thy utmost Endeavour to repair thy own Act , and to extinguish this spreading Mischief of which thou art the Author . Since therefore we have been so obstinately foolish as to set fire to our own Souls , and kindle in them by our vicious Courses such destructive Flames of unnatural Lust , how monstrously ridiculous is it , whilst 't is yet in our Power to extinguish them , to sit whining and complaining of the Difficulty of it , and in the mean time permit them to rage and burn on without Interruption ? O miserable men , if they are so hard to be quench'd , who may ye thank for it ? Was it not you that kindled them , and do you now sit idly complaining of your own Act , when you should be the more industrious to repair the Mischief of it , because it is your own . For shame arise and bestir your selves , and since you are conscious that the Difficulties of your Religion are of your own creating , and that those Lusts which indispose ye to it are the products of your own Actions , let this excite ye to a more vigorous Endeavour to subdue and conquer them . II. CONSIDER that in the Course of your Sins there is a great deal of Difficulty , as well as in your Warfare against them . For I dare appeal to your own Experience whether you have not found a great deal of Hardship in Wickedness , especially while you were educating and training up your Natures to it ? Did not your Nature oftentimes recoil and start and boggle at your vicious Actions ; and were you not fain sometimes to curb , and sometimes to spur it , to commit many Outrages and Violences upon it , whilst you were backing and managing it , before you could reduce it to a Through-pace in Iniquity ? How often have you put your modest Nature to the Blush , at the sense of a filthy and uncomly Action , whilst your wicked Will hath been dragging it along like a timorous Virgin to an Adulterers Bed ; and what terrible Shreiks have your Consciences many times given in the midst of your sinful Commissions , when you were acting the first Rapes upon your Innocence ? How many a pensive Mood hath the Review of your sinful Pleasures cost ye , and what Swarms of Horror and dreadful Expectation hath the Reflection on your past Guilts raised in your Minds ? And then with what excessive Difficulty have you been fain to practise some Vices , only to get an Habit of practising them more easily ? How often have you been forced to swallow Sickness , to drink dead Palsies and foaming Epilepsies , to render your Intemperances familiar to you , and in what Qualms and fainting sweats , and sottish Confusions have you many times awaked , before ever you could Connaturalize your midnight Revels to your Temper ? And when with so much Labour and Violence , you have pretty well trained and exercised your selves in this hellish Warfare , and thereby rendered it natural and habitual to you , to how many Inconveniences hath it daily exposed you , & what base and unmanly Shifts hath it put you upon , to extricate your selves out of those Difficulties wherein it hath involved you ? What violent Passions and Perturbations doth it raise in your Minds , and into what wild Tumults of Action doth it frequently hurry you ? In a word , how doth it perplex and intrigue the whole Course of your Lives , and intangle ye in a labyrinth of Knavish Tricks and Collusions ; so that many times you are at your Wits end , and know not which way to turn your selves ? All these Difficulties , and a great many more , which I cannot presently think of , you must have contended with in a sinful Course of Action , if you have made any considerable Experiment of it . AND do you complain of the Difficulty of persevering in Religion ; you that have so couragiously persevered in a worse Way against Difficulties that are as great , all things considered , if not greater ; you that have hitherto sin'd on so industriously , that have broke through so many strong Barricadoes to come at and injoy your Lusts , are you not ashamed to start and boggle as you do , at the Difficulties of Virtue and Religion ? Look but how the industrious Sinner upbraids you ? His way leads directly to Ruine , and he knows it , and yet he presses on couragiously , as if he were ambitious to be a Heroe in Iniquity , and charges through all the modesty of Humane Nature , through all his native sense of a God and a divine Vengeance ; he marches forward through Infamy and Diseases , Dangers and a world of Inconveniences , and offers a kind of Violence to Hell , as if he meant to force open its brazen Portal , and enter headlong into it before 't is ready to receive him , whilst you in the mean time like a company of Crest-faln Creatures , stand shivering at a few trifling Difficulties in your Way , though you have Heaven for your End , and a Crown of Glory for your Reward . IN short therefore , this is the true State of your Case ; choose which side you please , whether to march under Christs or the Devils Banner ; you must expect before-hand to encounter some Difficulties , yea and perhaps as great on the one side as on the other ; and if so , then you have little else to do but to compare their Ends , and to consider which of the two is most eligible , a Crown of Glory , or eternal Torment . III. CONSIDER that how Difficult soever this your spiritual Warfare may be , it must be indured , or that which is much more intollerable . I confess were it not absolutely necessary , we might with some colour of Reason urge the Difficulty of it , to excuse our selves from undertaking and prosecuting it ; but when our Case is such , as that we must either conquer or perish , swim through , or sink under the Difficulties we complain of , the matter will admit of no further Debate , but we must e'en resolve of the two Evils to choose that which is the least . When the Ship hath sprung a Leak , 't is a Madness for the Mariners to sit still and complain of the Pains and Labour of pumping ; for in the Extremity they are in , there is no more to be said , they must pump or perish , and it is not to be debated where there is so vast an Inequality between the Objects of their Choice , which of the two they were best to fix upon , whether to take pains for the present to secure the Ship , or to sit still and suffer themselves to be swallowed up in the Ocean . And thus it is in the Case before us ; our Soul hath sprung a Leak , and let into its Holds those Stygian Waters of sensual and Diabolical Lust , which will sink us down to Hell if they be not pump'd out again ; and this is not to be done without a great deal of Labour and Difficulty . But what then ; were we not better labour for a while then perish for ever ? do we talk of Labour when our Souls are at stake , and our immortal Life is upon the Brink of an everlasting well or ill-being ? In other Cases we never think much to indure a present Inconvenience for the Prevention of a future Mischief ; we are content to fast , when we perceive it 's necessary to obviat an approaching Feaver , to be cupp'd and scarrified with all the Artifice of Pain to prevent or remove a dangerous Disease ; and in all other Cases are generally willing to prolong our Torment that we may be the longer a dying ; except where the Prescription is Virtue , and the Death prescribed against is eternal ; though this be the most formidable Mischief of all , as being the utmost Consummation of humane Misery , and compared with which all the Labours and Difficulties of Religion have not the Proportion of a gentle Flea-biting to the acutest Torments of the Rack or Stone . For I beseech you to consider , will it not be easier for you to indure the short Agonies of a bitter Repentance , than the horrid Despair of a damned Ghost for ever ; to thwart a foolish and unreasonable Lust , than to lye roaring to Eternity upon the Rack of a guilty Conscience ? Is there any Proportion between your abstaining from the Pleasures of Sin that are but for a moment , and your being excluded from Heaven and all Hope of Happiness for ever ? Alass ! if it be so difficult to you to contend with an evil Habit , to struggle with a stiff and obstinate Inclination , how difficult will it be to dwell with everlasting burnings , and suffer the dire Effects of an unappeasable Vengeance to Eternity ? Wherefore since we are under an absolute Necessity of induring the one or th' other , in the name of God let us act like Men , and of the two evils choose that which is most tollerable . IV. CONSIDER that though it be difficult , yet there is nothing in it but what the Grace of God will render possible to us , if we be not wanting to our selves . I confess the Necessity of it would be no Argument to ingage us to undertake it , were it not a possible Undertaking ; yea , and readily acknowledge , that it very far exceeds our poor Possibility singly and nakedly considered . So that if we were left to struggle with the Difficulty of it in our own single Strength , we might justly despair of Success , and so tamely lye down and yield our selves foil'd and defeated . But God be praised this is not our Case ; for though when we cast our eyes upon the many violent Inclinations to evil that are within us , and upon the numberless Temptations to evil that are about us ; when we seriously reflect upon the Weakness of our Reason , and the Strength of our Lust , and the Number and Nearness and Prevalency of those Objects from without that are continually pressing upon and assaulting our good Resolutions ; though , I say , when we reflect upon all this , we are ready to cry out as Elisha's Servant did when he beheld the City compassed with Horses and with Chariots , Alas , Master , how shall we do ? how shall we be able to withstand all this mighty Army of Enemies ? yet if we turn our Eyes from our own Weakness , and our Enemies Strength to those gracious Promises of Assistance which the Father of Mercies hath made to us , we shall quickly be able to answer our selves , as Elisha did him , fear not , O my Soul , for they that are with us , are more , and more powerful , than they that are against us . For we have with us not only the outward Arguments of Religion , which are of infinitely more Force than any outward Inducement to Vice whatsoever ; we have with us not only the holy Angels of God , who are as willing and more able to direct and strengthen us , than all the infernal Furies to insnare and captivate us ; but we have with us also the Almighty Spirit of God , who by the Oeconomy of Heaven , and the Promise of our Lord , is obliged to minister to us in all our Necessities , and to aid and assist us against all those Difficulties which would be otherwise too hard for us , if we were left to our selves . So that if we do but hold true to our own Interest , and take care that we do not drive him away from us , by siding wilfully with our Enemies against him , we shall not , no we cannot miscarry ; unless ( which is impossible ) some such Temptation should befal us , as neither we nor he can resist and cope with . For till by our wilful Sin we have forfeited our Title to the promise of his Assistance , we are as sure of his Help in all things that are necessary , as we can be of our own Endeavour ; and 't is not more in our power to do what we can by the Strength of our own Faculties , than 't is to ingage him to inable us to do what we cannot with his Aid and Assistance . For by faithfully indeavouring to persevere in wel-doing , we intitle our selves to all the necessary Assistances of his Grace , and so long as this Title continues , we are Masters not only of our own Strength but of his too , and can do not only whatsoever is within our own Power without him , but also whatsoever is in his Power concurring with ours . SO that though our Warfare be difficult , it cannot be impossible , unless we will have it so . For to be sure there is nothing in it that can be too hard for Gods Grace co-operating with the Powers of our Nature ; and therefore there can be nothing in it too hard for us , whilst 't is in our Power to secure our selves of that his gracious Co-operation . WHEREFORE let us stand boggling no longer at the Difficulty of our Progress in Religion , since God be praised , there is nothing required of us beyond what we are able ; do you but your Part which is only what you can , and then doubt not but God will do his ; put forth but your honest , hearty Endeavour , and earnestly implore his Aid and Assistance , and if then you miscarry , let Heaven answer for it . But if upon a Pretence that your Work is too difficult , and your Enemies too mighty for you , you lay down your Arms and resolve to contend with them no longer , let Heaven and Earth judg between God and you , which is to be charged with your ruine ; God , that so graciously offer'd you his Help , that stretch'd out his Hand to raise ye up , tenderd you his spirit to guard and conduct ye through all Oppositions to eternal Happiness , or you , that would not be persuaded to do any thing for your selves , but rather chose to perish with Ease , than take any Pains to be saved . V. CONSIDER that the Practice of these Duties is not so difficult , but that it is fairly consistent with all your other necessary Occasions . When men are told how many Duties are necessary to their successful Progress in Religion , what Patience and Constancy , what frequent Examinations and Tryals of themselves , what lively Thoughts and Expectations of Heaven , &c. they are apt to conclude that if they should ingage to do all this , they must resolve to do nothing else , but even shake hands with all their secular Business and Diversions , and Cloister up themselves from all other Affairs . Which is a very great Mistake , proceeding either from their not considering , or not understanding the nature of these religious Exercises , the greatest part of which are such as are to be wholly transacted in the Mind , whose Motions and Operations are much more nimble and expedite than those of the Body , and so may be very well intermixt with our secular Employments , withour any Let or Hindrance to them . For what great Time is there required for a man now and then to revolve a few wise and useful Thoughts in his Mind , to consider the Nature of an Action when it occurs , and reflect upon an Error when it 's past and hath escap'd him ? I can consider a Temptation when it 's approaching me , and with a Thought or two of Heaven or Hell arm my Resolution against it in the twinkling of an eye ; I can look up to Heaven with an eye of earnest Expectance , and send my Soul thither in a short Ejaculation without interrupting my Business ; and yet these , and such as these , do make up a great Part of those religious Exercises wherein the proper Duty of our Christian Warfare consists . And though to the due performance of these Duties , it will be sometimes necessary that our Minds should dwell longer upon them , yet it is to be considered that when once we are entered upon the Practice of them , our Mind will be much more at Leisure to attend to them ; for then 't will be in a great measure taken off from its wild and unreasonable Vagaries , from its sinful Designs and lewd Contrivances , from its Phantastick Complacencies in the Pleasures of Sin and anxious Reflections on the Guilt and Danger of it ; and when all this Rubbish is thrown out of the Mind , there will be Room enough for good Thoughts to dwell in it , without interfering with any of our necessary Cares and Diversions . For would we but give these our religious Exercises as much Room in our Minds as we did heretofore freely allow to our Sins ; they would ask no more , but leave us as much at Leisure for our other Affairs as ever . I confess there are some of these Duties that exact of us their fixt and stated Portions of Time , such as our Morning Consideration and Prayer , our Evening Examination and Prayer , our religious Observation of the Lords Day , and our preparing for and receiving the Holy Sacrament ; but all this may be very well spared without any Prejudice to any of our lawful Occasions . For what great matter of Time doth it ask for a man to think over a few good Thoughts in the Morning , and fore-arm his Mind with them against the Temptations of the Day ; to recommend himself to God in a short , pithy and affectionate Prayer , and repeat his Purpose and Resolution of Obedience ; what an easie matter were it for you to borrow so many Moments as would suffice for this Purpose from your Bed and your Comb and Looking-glass ? And as for the Evening , when your Business is over , it 's a very hard case if you cannot spare so much time either from your Company or Refreshments as to make a short Review of the Actions of the Day ; to confess and beg Pardon for the Evils you have faln into , or to bless God for the Good you have done , and the Evils you have avoided ; and then to recommend your selves to his Grace and Protection for the future . And as for your religious Observation of the Lords Day , it is only the seventh Part of your Time ; and can you think much to devote that , or at least the greatest Part of that , to him who gives you your Being and Duration ? And lastly , as for your receiving the Lords Supper , 't is at most but once a Month that you are invited to it , and 't is a hard Case , if out of so great a proportion of Time you cannot afford a few Hours to examine your Defects and to quicken your Graces , and to dress and prePare your selves for that blessed Commemoration . Alass ! how easie were all this to a willing Mind ? and if we had but half that Concern for our Souls and everlasting Interest that we have for our Bodies , we should count such things as these not worth our mentioning . How disingenuous therefore is it for men to make such tragical Out-cries as they do of the Hardship and Difficulty of this spiritual Warfare , when there is nothing at all in it that intrenches either on their secular Callings or necessary Diversions ; when they may be going onward to Heaven while they are doing their Business , and mortifying their Lusts even in the Enjoyment of their Recreations , and so take their Pleasure both here and hereafter ? VI. CONSIDER that the Difficulty of these Duties is such , as will certainly abate and wear off by Degrees , if we constantly practise them . For in all Undertakings whatsoever , it is Vse that makes Perfectness , and that which is exceeding hard to us at first , either through want of Skill to manage , or Inclination to practise it , will by degrees grow easier and easier , as we are more and more accustomed and familiarized to it . And this we shall find by Experience , if we constantly exercise our selves in these progressive Duties of our Religion , which to a Mind that hath been altogether unacquainted with them , will at first be very difficult . 'T will go against the grain of a wild and ungoverned Nature , to be confined from its extravagant Ranges by the strict Ties of a religious Discipline ; and to reduce a roving Mind to severe Consideration , or a fickle one to Constancy and Resolution , or an unreflecting one to Self-examination ; to raise up an earthly Mind to heavenly Thoughts and Expectations ; and confine a listless and regardless one to strict Watchfulness and Circumspection ; to confine a carnal mind to frequent Sacraments ; or an indevout and careless one to its daily and weekly periods of Devotion , will at the first no doubt be very painful and tedious ; but after we have persisted in and for a while accustomed our selves to it , we shall find it will quickly grow more natural and easie to us , and from being grievous it will become tolerable , from being tolerable easie , and from being easie delightful . For when once we come to feel the good Effects of those Duties in our Natures , how fast our Lusts do decline , our Dispositions mend and all our Graces improve in the Use of them , the Sense of this will mightily indear and ingratiate them to us . Just as it is with a Scholar , when he first enters upon the Methods of Learning , they are very tedious and irksome to him ; the Pains of reading , observing and recollecting , the Confinement to a Study and the racking his Brains with severe Reasoning and Discourse , are things that he cannot easily away with , till he hath been inured and accustomed to them a while , and then they grow more natural and easie to him ; but when he comes to be sensible of the great Advantages he reaps by his Labour , how it raises and improves his Understanding , inlarges its prospect and furnishes its Conception with brave and useful . Notions ; then do his Labours which were formerly so grievous become not only easie but delectable to him . And even so it is with these spiritual Exercises of Religion , which to unexperienced persons that are yet but newly enter'd upon them will be very painful and troublesome ; but if they have but Patience and Courage to hold on , Custom will quickly render them more tolerable , and when they have practised them so long as to find and perceive the blessed Effects of them , how much they have contributed to the reforming their Tempers , reducing their Inclinations , filing and polishing their rough and mishapen Natures ; with what amiable Graces , divine and godlike Dispositions they have adorned and beautified them ; their Sense and Feeling of this will convert them all into delightful Recreations . Thus as the Custom of them will render them easie , so the blessed Fruits of them will make them delectable ; the former will render them facil as Nature , the later eligible as Reward . And if so , why should we be discouraged , faint-hearted Creatures that we are , at those little present Difficulties , which our Diligence will soon wear off and convert into Ease and Pleasure ? VII . CONSIDER that with the Difficulty of them , there is a world of present Peace and Satisfaction intermingled . If you fall back again to your old Lusts , instead of these present Difficulties you start at , you must expect to have the Trouble of a guilty Soul to contend with ; which , if you have any sense of God and of Good and Evil , will be much more grievous to you than they . But if you go on , you will carry with you a quiet and a satisfied Mind , a Conscience that will entertain you all along with such sweet and calm Reflections as will abundantly compensate you for all the Hardships and Difficulties you encounter on the way ; that with innumerable Iterations will be always resounding to your honest Endeavours those best and sweetest Ecchoes , Well done good and profitable servant , how bravely hast thou acquitted thy self , how manfully hast thou stood to thy Duty against all Oppositions , and with what a Gallant Resolution hast thou repulsed those Temptations that bore up against thee ? Now for a man to have his own Mind continually applauding him and crowning his Actions with the Approbations of his Conscience , is Encouragement enough to ballance a thousand Difficulties ; and the Sense that he hath done his Duty , and that the God above , and the Vice-god within him , are both satisfied and pleased with him , will give him such a grateful Relish of each Action of his Warfare , that the Difficulty will only serve to inhance the Pleasure of it . AND as he will have great Peace and Satisfaction whilst he is contending with these Difficulties , so when he hath so far conquered them as that they are no longer able to curb and with-hold him from the free and vigorous Exercise of the heavenly Vertues , but in despight of them he can easily moderate his Passions and Appetites by the Laws of his Reason , and freely love , adore and imitate , submit to and confide in the ever blessed God , and chearfully exert an unforced Plainess and Simplicity , Good-will and Charity , Submission and Condescension , Peace and Concord towards all men ; when , I say , he hath so far surmounted the Difficulties of his Warfare , as that with any Measure of Freedom and Vigor he can put forth all these heavenly Vertues , he will find himself not only in a quiet , but in a heavenly Condition . For these heavenly Graces are the Palat by which the immortal Mind tasts and relishes its Heaven , the blessed Organs and Sensories by which it feels and perceives the Joys of the World to come , and without which it can no more relish and injoy them , than the senseless Hive can the sweetness of the Honey that is in it . And consequently the more quick and vivacious these heavenly Organs of the Mind are , and the more they are disburthened of those carnal and devilish Lusts that blunt their Sense and Perception , the more accurately they will , taste the Joys and Pleasures of Heaven . So that when by the constant Practice of the warfaring Duties of Religion , we have conquered those bad Inclinations of our Natures , which render the heavenly Vertues so difficult to us , and do so clog and incumber us in the Exercise of them , we shall find our selves in a Heaven upon Earth , and each Act of Vertue will be Presention and Foretast of the Joys of a celestial Life . And being arrived at this blessed State in which all heavenly Vertue is so connaturalized to us , the sweet Experience we shall have of the unspeakable Joys and Pleasures it abounds with , will cause us to look back with wondrous Content and Satisfaction upon all those Difficulties we contended with in our Way to it , and bless those Prayers and Tears , and Strivings with our selves , those tedious Watchings and Self-exáminations , &c. by which we have now at last conquered and subdued them . WHEREFORE since the Practice of these our warfaring Duties hath so much present Peace going along with it , and since by its natural Drift and Tendency it's leading us forward to a State of so much Pleasure and Satisfaction , what a Madness is it , for a man to be beaten off from it , by those present little Difficulties that attend it ! What man that consults his own Interest would ever desist from the prosecuting such a gainful Warfare , in which to make him amends for the present Pains it puts him to , he is not only possest of Peace of Conscience for the present , but assured of a happy Life for the future , when he hath conquered the Difficulties he contends with . VIII . CONSIDER that the Difficulty of these Duties is abundantly compensated by the Reward of them . A generous Mind will think no Means too hard which tend to noble and worthy Ends ; in the prosecution of which Opposition only whets its Courage and Resolution . So that doubtless had we any Spark of Generosity in us , the Vastness and Excellency of the End we pursue , would make us despise all Difficulties in the Way to it . What a Meanness of Spirit therefore doth it argue in us to stand boggling , as we do , at the Difficulties of Religion ; to think much of spending a few Days or Years in this World in striving and contending with our Inclinations , in Consideration and Watchfulness , in earnest Prayer and severe Reflections on our selves , when we are assured before-hand that at the Conclusion of this short Conflict we shall be carried off by Angels in Triumph to Heaven , and there receive from the Captain of our Salvation a Crown of everlasting Joys and Pleasures ; when after a few Moments Pains and Labour , we shall live Millions of Millions of most happy Ages in the ravishing Fruition of a boundless Good , and after these are expired have as many Millions of Millions more to live . What an unconscionable thing is it for us to complain of any Difficulty , who have such a vast Recompence of Reward in our View ? In the name of God , Sirs , what would you have ? Why we would have Heaven drop down into our Mouths , and not put us to all this Trouble of reaching and climbing after it . Would you so ? 't is a very modest Desire indeed ; that is , you would have the God of Heaven thrust his Favours upon you while you scorn and despise them , and prostitute his Heaven to a company of Drones that don't think it worth their while to go out of their Hives to gather it . O! for Shame look once more upon Heaven , and consider again what it is to dwell in the Paradise of the World with God and Angels and Saints , and in their blessed Company to live out an Eternity in the most rapturous Contemplations and Loves and Joys ; to bath our dilated Faculties in an everflowing River of Pleasures , and in perfect Ease , Health and Vigor of Mind to feed upon a Happiness that is as large as our Capacities and as lasting as our Beings . Is this a Reward of that inconsiderable nature , that we should think much to labour and contend for it ; is not the Hope of being satisfied for ever , a sufficient Encouragement to induce us to deny our Lusts and Appetites a few Moments , or is there not good enough in an everlasting Rest , to countervail a few Days and Years Labour and Contention ? What though you pant and labour now while you are climbing the everlasting Hills , God be praised 't is not so far to the Top but that the pleasant Gales and glorious Prospects you shall everlastingly enjoy there , will so abundantly compensate for the Difficulty of the Ascent , that instead of complaining of it you will to eternal Ages reflect upon it with Pleasure and Delight . Wherefore when your Courage begins to shrink at the Difficulty of your Warfare , do but lift up your Eyes to the Recompence of Reward , and to be sure , if you have any Heart , that will inspire you with such a brave Resolution , as nothing will be too hard for but what is absolutely impossible . For how can we be disheartned at any superable Difficulty , so long as we are animated with this persuasion , that if we have our Fruit unto holiness , our End shall be everlasting Life ? SECT . V. Concerning those Duties which appertain to the Perfection and Consummation of our Christian Warfare , shewing what they are , and how effectually they conduce to the perfecting us in the Virtues of the Heavenly Life . I PROCEED now to the Third and last Part of our Christian Warfare , viz. the Consummation of it , which is final Perseverance . For after we have actually ingaged , and made some Progress in it , our next Care and Duty is that we do not relapse and basely retreat from what we have so prosperously undertaken , and hitherto so effectually prosecuted , but that so long as we live we persist in an open Defiance to our Sins , and Endeavour to pursue and mortifie our Inclinations to them , and persevere in the Practice of all Vertue ; still indeavouring thereby to improve and grow on to Perfection , that so we may die as we have hitherto lived , and consummate our Warfare in a final Victory , and that when our Lord shall come or send his Herald , Death , to summon us off from the Field , we may be found fighting under his Banner against Sin , the World and the Devil , and finally die as we have lived , his faithful Soldiers and Followers . For this he indispensably exacts of us , viz. that we should be faithful unto Death , Rev. ii . 10 . that we should patiently continue in well-doing , Rom. ii . 7 . that we should indure to the end , Matt. x. 22 . and hold the beginning of our confidence stedfast to the end , Heb. iii. 14 . that we should keep his works to the end , and finally overcome as well as fight , Rev. ii . 26 . in a word , that having set our hands to the plow , we should not look back , Luke ix . 62 . but that we should be always abounding in the work of the Lord , forasmuch as we know that our labour is not in vain in the Lord , 1 Cor. xv . 58 . the sense of all which is , that we should not only begin this our Christian Warfare and prosecute it for a while , but that we should proceed and persevere in it as long as we breath , and never lay down our Arms till we lay down our Lives . In order to which , as we must still persevere in the Practice of those Duties which appertain to the Course and Progress of our Warfare , so there are sundry other Duties which we must practise , and which have a more direct and immediate Influence upon the final Success and Consummation of it . All which I shall reduce to these following Particulars ; 1. That while we stand , we should not be over - confident of our selves , but still keep a jealous eye upon the Weakness and Inconstancy of our own Natures . 2. That if at any time we wilfully fall and miscarry , we should immediately arise again by Repentance . 3. That to prevent the like Falls and Miscarriages for the future , we should indeavour to withdraw our Affections from the Temptations of the World , but more especially from those which were the Occasions of our Fall. 4. That we should more curiously search into the smaller Defects and Indecencies of our Nature , in order to our reforming and correcting them . 5. That , so far as lawfully we can , we should live in a close Communion with the Church whereof we are Members . 6. That we should not out of a fond Opinion that we are good enough already , stint our progress in Religion to any determinate Degree or Measure of Goodness . 7. That we should frequently entertain our selves with the prospect of our Mortality , and endeavour to compose our selves before-hand into a good Posture of dying . 8. That in order thereunto , we should be wondrous careful to discharge our Consciences of all the Reliques and Remains of our past Guilt . 9. That to compensate for these , so far as we are able , we should take care to Redeem the Time we have formerly spent in sinful Courses , by being doubly diligent in the Exercise of all the contrary Virtues , and the doing all the contrary Good we are able . 10. That we should labour after a Rational and well-grounded Assurance of Heaven . I. TO the Perfection and Consummation of our Christian Warfare it is necessary that while we stand , we should not be over confident of our selves , but still keep a jealous Eye upon the Weakness and Inconstancy of our own Natures . For thus the Apostle declares it to be the Will of God , that we should not trust in our selves , i. e. rely too much upon our own Strength and Ability , 2 Cor. i. 9 ▪ and elsewhere he admonishes , let him that thinks he stands ( or , the present being put for the future , as it is very frequently , let him that thinks he shall stand ) take heed lest he fall , 1 Cor. x. 12 . so also , Rom. xi . 20 . Thou standest by faith , be not high-minded but fear , i. e. it is thy Faith that upholds thee , but be not too secure of thy Support , lest thou also fall and perish , as thy Brethren the Jews have done before thee . And hence we are bid to work out our salvation with fear and trembling , Phil. ii . 12 . i. e. with a holy Solicitude and Jealousie lest one time or other we should be Tempted and overcome , and at the last finally miscarry . And indeed there is nothing doth more expose men to the hazard of falling than too much Confidence in their own Strength . This makes them venture upon a thousand Temptations which they might have fairly and much more prudently avoided ; and hurries them hand over head into such inviting Occasions and Opportunities of sinning , as do too often inveagle and betray them in Despight of all their good Resolutions to the contrary . Whereas had they but suspected themselves , and not presumed too much upon their own Stedfastness , they would many a time have kept out of harms-way , and avoided the Snares that did intangle them ; but by venturing like Sampson to lay down their Heads in a Dalilahs Lap , in Confidence of the Strength of their own Resolution , they have been insensibly inticed , after some coy Refusals , to betray themselves into the Snare of the Devil . AND as through an over-weening Confidence of our own Strength we expose our selves to many needless Temptations , so we do also too often provoke God to withdraw his Grace and Assistance from us , and to leave us to contend alone with those Temptations whereunto we do so confidently expose our selves . For as he is always ready to assist us , so he always expects that we should acknowledge our Need of , and Dependence upon him , and not presume too much upon our own Strength , which without his gracious Concurrence , is Weakness and Impotence . When therefore without Gods Call and Warrant we will needs rush into Temptations in Confidence of our own Ability to resist and conquer them , he many times leaves us without his Aid and Assistance , that so he may chastise our Presumption by permitting us to be defeated , and convince us by the woful Experiment of our Fall , how unable we are to stand without his Aid and Support . It is our daily Prayer that God would not lead us into Temptation ; but if for our Tryal he thinks meet to do so , we have all Assurance that if we be not wanting to our selves , he will not suffer us to be tempted above what we are able , but will with the temptation also make a way to escape , that we may be able to bear it , Cor. i. 10.13 . But if we will lead our selves into Temptation , in Confidence of our own Ability to contend with and break through it , God is so far from being obliged to second us in our Folly and unwarrantable Rashness , that he is justly provoked by it to abandon us to our selves , and , as a certain Consequence of that , to permit us to be vanquisht and led captive . Wherefore as we hope to persevere to the End and to bring our Warfare to a happy Conclusion , it is highly necessary that we should always keep a jealous Eye upon our selves , and not confide too much in our own Strength and Ability . II. TO our final Perseverance in the Christian Warfare , it is also necessary that if at any time we wilfully fall and miscarry in it , we should immediatly arise again by Repentance . For what is forbidden us as to one Sin , equally extends to all , let not the sun go down upon your wrath , Eph. iv . 26 . that is , if you have wilfully given the Reins to your Wrath , suffer it not to break forth into contumelious Behaviour , but repent of it immediatly , before the Sun sets ; according to that old Practice of the Pythagoreans , mentioned by Plutarch , who when at any time they fell into reproachful Language out of Anger , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. before ever the Sun set they always took care to be reconciled , and constantly shook hands with and embraced one another ; and the reason of the Prohibition , which you have in the next verse , viz. neither give place to the Devil , that is , by suffering your Wrath to grow into inveterate Malice , equally extends to all other Sins , which if they be not immediatly rooted out by Repentance , will quickly improve into Habits . So that we have as much reason to repent of our Lust before the Sun rises on it , and of our Fraud and Oppression before it hath run its course on it , as of our Wrath before it goes down upon it . And consequently , by a parity of Reason , the Prohibition must extend to all other Sins as well as this , and oblige us , when ever we have wilfully sin'd in any Particular , to revoke and expiate it by an immediate Act of Repentance . FOR he that hath sin'd wilfully and not repented of it , doth all the while continue an obstinate Rebel against God , and is so far from persevering in the Christian Warfare , that he is actually listed a Voluntier in the adverse Party . And if after we have thus sin'd , Death should interpose between us and our Repentance , ( as who knows but it may if we repent not immediately ) we shall be so far from consummating our Christian Warfare in Victory , that we shall die Vassals to the Devil . But then as by sinning wilfully we do desert God , so by continuing impenitent under it we still run farther and farther from him , and thereby make so wide a Gap and Interruption in our religious Progress , as will not be easily repaired again ; and whereas had we repented and come back without Delay as soon as we had strayed from our Duty , we might have soon recovered the Ground we had lost by it , and by a little more Diligence have gotten as far onward as if we had never interrupted our Progress at all ; by deferring our Repentance we set our selves farther and farther back and shall every day be more and more indisposed to return . For in the Course of our Religion there is no standing still , but either we are progressive or retrograde , going backward or forward as long as we live ; so that when once we are out of our Way , we are still going farther out , till such time as we return again ; and consequently the longer we are out , the harder 't will be to return , and the farther we shall have to the end of our Way . For when I first sin , and the Wound of my Innocence is yet green & fresh , it may easily be cured by the timely Application of a sorrowful Confession and new Resolution of Amendment ; but if I neglect it , 't will rot and putrifie , my Sense of it will be hardned , and my Inclination to it grow every day more inveterate , and then if it be not lanc'd and corroded by a sharp , a long and a painful Repentance , it will turn into an incureable Gangrene . Hence the Apostle bids us exhort one another daily , while it is called to day , that is , to repent while it is called to day , lest any of us be hardned through the deceitfulness of sin , Heb. iii. 13 . So that when we have wilfully sin'd , we run a mighty Hazard of our final perseverance , if we don't repent immediatly . For all the while we delay , our Conscience grows more sear'd , and our Lust grows more confirm'd , and God knows where it will end , but 't is fearfully to be suspected that that neglected Bruise which we got by our Fall will grow worse and worse , and determine at last in final Impenitency . Wherefore as we intend to persevere in wel-doing , it concerns us in the first place to take all possible ▪ Care not to give way to any wilful Sin , nor suffer our selves by any Hopes or Fears to be tempted from our good Resolution ; but if at any time our wicked Inclinations should prevail against it , to betake our selves immediately to a serious Repentance , to make a sorrowful Confession of it to our offended God , and solemnly renew our Resolution against it , that so we may stop the growing evil betime , before it 's capable of indangering our final Apostacy . III. TO our final perseverance , it 's necessary that to prevent the like Falls and Miscarriages for the future , we should indeavour to withdraw our Affections from the Temptations of the World , but more especially from those Temptations which were the Occasions of our Fall. For thus we are strictly prohibited to set our affections upon things on the earth , Col. iii. 21 . to love the World and the things that are in the World , Joh. i , ii . 15 . to lay up for our selves treasures upon earth , Mat. vi . 19 . and 't is the proper Character of a true Christian to be crucified to the World , Gal. vi . 14 . and to converse as a Stranger and a Pilgrim in it , Heb. xi . 13 . As on the contrary , to mind earthly things , and to be lovers of pleasures more than lovers of God , are made the proper Characters of Infidels and Apostates , Phil. iii. 19 . compared with Tim. ii . 3.4 . And so inconsistent is an inordinate Affection to the World with our perseverance in the Christian Warfare , that St. James expresly tells us , that the friendship of the World is enmity with God , Jam. iv . 4 . and 't is to the Excess of our friendship to it that the Scripture frequently attributes our Apostacy , Tim. ii . 4.10 . and the Apostle tells us , that they that will be rich , that is , immoderately covet to be so , fall into temptation and a snare , and into many foolish and hurtful lusts , which drown men in perdition and destruction ; and that the love of money is the root of all evil , 1 Tim. vi . 9 , 10. From all which it 's apparent , how necessary it is , in the accounts of Christianity , in order to our perseverance , that we should indeavour to wean and abstract our selves from the World. FOR this world is the Magazine of all those Temptations by which our Vertue and Innocence is importuned and assaulted ; and 't is either the Hope of some worldly Pleasure , Profit or Honour that allures , or the Fear of some of the contrary Evils which are incident to us in the Course of Religion that affrights us from our Duty . Whilst therefore we immoderately love those Goods and Evils which are the Solicitours of Vice , we are in very great danger of being conquered and led captive by it . For 't is not for the sake of sinning that men sin , but for the sake of those Goods , or to avoid those Evils which are appendent to their sinning or not sinning ; and consequently , the more a man loves those Goods which cling and adhere to a sinful Action , the more propense he will be to the Commission of it ; and the more he dreads those Evils which he can most easily avoid by a sinful Action , the more prone and inclinable he will be to it . Wherefore to secure our perseverance in this Warfare against sin , it is absolutely necessary that we rectifie our Opinion of the Goods and Evils of this World , and moderate and abate our Affection towards them , especially towards those that have been most prevalent with us . For the Temptation that prevails upon us discovers the weak Side of our Nature , and instructs the Devil what Good or Evil it is that is most apt to allure or affright us ; and to be sure that subtil Tempter , who hath been so many thousand Years studying the Arts of seducing us , will not fail to assault us again where he hath been already successful ; and therefore it concerns us to fortifie our selves there where we have so much reason to expect the Enemy will assault us , and to rectifie our Opinions of and mortifie our Affections to those things which have already so much imposed upon our Virtue and Innocence . For 't is our Imagination that gives Life and Efficacy to the Charms and Terrors of the World , and renders them so successful against us ; we fancy that to be in them which is not , and so are affected not so much with the things themselves as with the false Representations we make of them . FOR it's plain the Goods of the World are beholden to our selves for the greatest part of those Beauties with which they tempt and allure us ; and 't is our Fancy that gives the Paint and Fucus with which they charm and inamour our Affections ; and so for the Evils of the World , 't is our own Imagination that disguises them into such Bugs and Scare-crowes , and puts those gastly Vizors on them with which they fright and amaze us . If therefore we would but take care to rectifie our Opinions of them both , and to strip them out of their imaginary Terrors and Allurements , we should thereby disarm them of their main Strength , and render them much less able to seduce us for the future . And this methinks we might easily do , if we would but fairly represent to our selves the present State and Posture of our Affairs . For we are a sort of Beings , that are every Moment travailing from hence to an eternal World , where an unexpressible Happiness or Misery attends us ; and all that we enjoy or suffer in this Life , is only the Convenience or Inconvenience of a short Journey to a long Home , but can have no other Influence upon our everlasting Condition , than as it is the Occasion either of our Virtue or Vice , which are the only Goods and Evils that will accompany us to Eternity , and make us happy or miserable there for ever . But as for Poverty or Riches , Pain or Pleasure , Disgrace or Reputation , they are things which probably within these ten or twenty Years will be as perfectly indifferent to us as our last Nights Dream was when we awoke in the Morning . And this , methinks , duly considered , were enough to render us very unconcerned at any Good or Evil that can happen to us here . For what a mighty Matter is it whether I fare well or ill for twenty or thirty Years , who when that is expired must be happy or miserable for Millions of Millions of Ages ; and what will these little Goods or Evils signifie to me , when my Body is in the Grave , and my Soul in Eternity ? When I am stript into a naked Spirit , and set ashore upon the invisible World , then all these things will be as if they never were , and in the twinkling of an Eye I shall lose Sight of them for ever ; and of all that I enjoyed or suffered in this Life I shall have nothing remaining but my Virtue or Vice , whose Issues will prove my eternal Happiness or Misery . Doubtless would we but accustom our Minds to such Reflections as these , they would effectually restrain us from the immoderate Love or Fear of the things of this World , and reduce us to a constant and efficacious Persuasion , that there is no Good in this World comparable to that of doing our Duty , nor any Evil incident to us in this Life that is not infinitely less formidable than Sin. And when once our Affection to this World , and our Opinion of the Goods and Evils of it , are thus moderated and rectified , the Temptations to Sin will quite lose their hold of us , and be no more able to fasten upon our Resolution . So that now we may pass safely through them whilst they are sparkling about us , there being no Tinder in our Breasts for them to catch fire and kindle upon . Now they will be no longer capable to allure or affright us , those bosom Orators being silenced that were wont to contend for them , and to magnifie their Charms and Terrors ; and when we neither immoderately love nor fear them , 't will be no hard matter to defend our Virtue and Innocence against all their Assaults and Importunities . IV. TO our final Perseverance , it is necessary that we should more curiously search into the smaller Defects and Indecencies of our Nature in order to our reforming and correcting them . Hence we are commanded to hate even the garments spotted by the flesh , Jude 23. i. e. to take care of the Beginnings of Sin , of any thing that hath the least Spot or Infection of it ; and accordingly we are obliged not only to take care to rub out the greater Stains of our Nature , but to be diligent that we may be found of our Lord in peace without spot and blameless , 2 Pet. iii. 14 . i. e. to indeavour to reform those smaller and more indiscernable Defects of our Nature , which though they do not totally stain , yet very much spot and blemish it ; that so at the coming of our Lord we may be found not only sincere and upright , but , as near as may be , innocent and blameless . For so , Phil. ii . 15 . we are bid to be blameless , harmless , and without rebuke in the midst of a crooked and perverse generation , i. e. to endeavour so to demean our selves in this World as that we may appear not only honest for the main , but , so near as is possible , spotless and unreproveable . And indeed there is nothing doth more frequently occasion mens final Miscarriage in Religion , than their not being careful and diligent in this matter . When they first enter into the Christian Warfare , they very industriously set themselves against that Course of wilful Sin in which they formerly lived , and this were wondrous well , if they did not stop here and go no farther ; but alas , in the mean time , while they are thus industriously busied in subduing their old Sins , there are a great many lesser Flaws and Defects in their Nature . which by a timely Care and Inspection they might easily correct ; but these they take no Notice of , but quietly permit them to grow and increase , till at last they become as hurtful & dangerous to them as their old Sins were , against which they have all this while so zealously contended . As for Instance , when they first entered upon a Resolution of Amendment , they were profane it may be , or sensual , or vehemently adicted to Fraud and Oppression ; and against these they opposed themselves with great Zeal and Animosity ; and so far they did well , but in the mean time perhaps there was Pride and Ostentation , Envy and Peevishness , Self-will and Censoriousness secretly budding and sprouting up in their Natures , all which they might have easily cured by timely Applications ; but alas ! in the Heat of their Contest against their other Sins , they never so much as minded or regarded these , but e'en left them alone till they grew up into obstinate and inveterate Habits , and became every whit as fatal and destructive to their Souls as those were which they have been all this while subduing and mortifying . So that after all they have only changed their Sins , and have been conjuring up one Devil while they have been laying another ; and whilst the Tide of their Wickedness hath been ebbing on this Shore , it hath been flowing on the contrary , and as it hath sunk in Sensuality , it hath swelled into Devilishness . Perhaps whilst you are zealously carrying on your Warfare against your old Sins , you may find your selves too apt to be tickled with Applause , and puff'd with vain Ostentation ; have a Care now , that while you are starving one Vice , you do not pamper another . For if you do not correct this little Irregularity of your Nature betimes , 't will soon be as dangerous and mischievous to you , as ever any of those Vices were against which you are contending ; 't will by degrees so insinuate into your good Intentions , and so sophisticate the Purity of them , that at last you will intend nothing else but Applause ; and so your whole Religion will be converted into dead Shew and empty Pageantry , and your spiritual Warfare will prove only a passage out of Profaneness into Hypocrisie . It may be whilst you are contending against those fleshly Inclinations by which you have formerly been captivated , your Hearts will begin to swell with an over-weening Conceit of your own Vertue and Godliness , and as a Consequence of that to entertain contemptuous and censorious Thoughts of your Brethren ; beware now , that whilst you are struggling with your old fleshly Lusts , you do not overlook these little Defects and Indecencies of your Nature ; lest while you are conquering one Sort of sins , you be captivated by another . For if you do not take care to nip them in their Buds , and to check these little Essays and Beginnings of them , they will soon spring up into Habits of Pride and Insolence , Rancour and Vncharitableness , and so your Warfare against Sin will be only a Transition from one Evil into another , from the Pollutions of the Flesh into the Pollutions of the Spirit , and from the Nature of Beasts into the Nature of Devils . Wherefore if you would be finally successful in the Christian Warfare , you must take great Care that while you are contending with the grosser and more inveterate Vices of your Nature , you do not neglect its lesser Defects and Irregularities ; for whilst they are lesser they may be easily corrected , but if they are not , they will soon grow greater , and in the End prove as dangerous as those you are now contending with . For every Vice is small in the Beginning and easie to be cured , but if it be neglected , like a Scratch in the Flesh , it will corrupt and rancle into a spreading Gangreen . V. TO our Perseverance to the End in this our Christian Warfare , it is also necessary that , so far as lawfully we can , we should live in close Communion with the Church whereof we are Members . 'T is true a particular Church may be so corrupted , as that its Members may be obliged to disunite themselves from it . For every man is obliged by Vertue of his being in any Society , not to agree to any thing which tends to the apparent Ruine of it . Now the main End of Christian Society being the Honour of God , and the Salvation of Souls , every man that enters into it is thereby obliged in his own Station to advance this End ; and consequently as to join in all Acts of the Christian Society he is united to , so far as they tend thereunto , so to refuse all such Acts of that Society , if any such should be injoyned , as do apparently oppose and are directly repugnant to it . So that if any Act that is apparently sinful , be injoyn'd by the particular Church whereof I am a Member , as a necessary Condition of my Communion with her , I am bound to abstain from it , for the sake of the General End of Christian Society . As for Instance , suppose the Church whereof I am a Member , require it as a Condition of my Communion , that I should transgress any just Law of the Commonwealth whereof I am a Subject ; in this Case I am bound rather to desert that Churches Communion , than live in wilful Disobedience to the Civil Authority . And this is the Case of those men , who though they live in a Christian Commonwealth , have been Baptized into , and bred up in the Communion of particular Congregations that contrary to Law have separated themselves from the Establisht , National Church ; for if in this national Church there be nothing imposed on them by the Laws of the Commonwealth that is apparently contradictory to the Laws of Christ , they are bound in Conscience to desert those separate Congregations ( allowing them to be true Churches ) and to join themselves with the Church National ; and if they do not , they are wilful Offenders against the Law of Christ , which requires us to obey all humane Ordinances for the Lords sake . And again , supposing one National Church to be subject to another , that which is subject is bound to refuse the Communion of that which is superior , if it cannot injoy it without complying with Impositions that are apparently sinful . Which is evidently the Case between us and the Church of Rome , supposing that de jure we were once her Subjects and Members ; for had we been so , we should doubtless never have separated our selves from her , could we but have separated her Sins from her Communion ; could we have profest her Creed without implicitly believing all her Cheats and Impostures , or submitted our selves to her Guides without apparent Danger of being misled by them into the pit of Destruction , or joyn'd with her publick Services without worshipping of Creatures , or received her Sacraments without practising the grossest Superstitions and Idolatries . But when she had made it necessary for us either to sin with or separate from her , we could have no other honest Remedy but only to withdraw ; and if in this our Separation there had been a sinful Schism on either side , we could have appealed to Heaven and Earth whose the Guilt of it was ; their 's that forced us upon it , or ours that were forced to it . But yet the Case of our Separation from the Church of Rome , is vastly different from that of the Separation of private Members from their own particular Churches . For we affirm that the Church of Rome is but a particular Church , whose Authority extends no farther than to its own native Members , and consequently hath no more Power to impose Laws of Communion upon us , than we have upon her ; our particular Church being altogether as distinct and independent from her , as she is from ours . So that though the Terms of Communion she imposes upon her own Members were all of them lawful and innocent , yet do they no more oblige us as we are Christians of the Church of England , than the lawful Commands of the Great Mogul do , as we are Subjects of the Kingdom of England . BUT the Case of private members , whither of ours or any other particular Church , is vastly different . For if we will allow particular Churches to be so many formed Societies of Christians ; ( as we must do , or else degrade them into so many confused multitudes ) we must necessarily allow them to have a just Authority ( even as all other formed Societies have ) over their own Members . And that they have so , is evident not only from the Nature of the thing , but also from Scripture , where the Bishops and Pastors of particular Churches are said to be constituted by the Holy Ghost Overseers of their particular Flocks , Acts xx . 28 . which word both in sacred and prophane Writ denotes a ruling Power . And accordingly these Overseers are elsewhere call'd ruling-Elders , Tim. i. 5.17 . and the Subjects and Members of their Churches are required to obey them , as those that have the Rule over them , Heb. xiii . 17 . and elsewhere the Apostle exhorts them to know , i. e. submissively to own the Authority of those that were over them in the Lord , Thes. i. 5.12 . By all which it 's evident , that the Members of particular Churches are by divine Institution subjected to the Authority of their spiritual Governors , and obliged in all things to obey them , wherein they are not countermanded by Christ himself . So that though one particular Church may refuse the Impositions of another , and that not only as they are sinful , but as they are Impositions , because the other hath no lawful Authority over it ; yet is it by no means lawful for the Subjects of any particular Church to disobey their Church-Governors in any lawful matter ; because being subjected to their Authority by Christ the supreme Head of the Church-Catholick , they are obliged to submit to them as to his Substitutes and Vicegerents in every thing which he hath not antecedently prohibited . And if rather than do so , they shall choose to revolt from the Communion of their Church , they are Schismaticks , or , which is the same thing , they are Rebels to Christs Authority in that particular Church they Revolt from . For what Faction is in the State , that is Schism in the Church , viz. an unjust Opposition to Authority ; the one to Christs civil Authority derived upon our Magistrates , the other to his spiritual Authority derived upon our Bishops and Ecclesiastical Governors . 'T IS true in some Cases , as I hinted before , withdrawing from the Communion of a Church may be so far from being a Rebellion against Christ , that it may be an Act of Duty and Obedience to him . For where Christ who is my supreme Lord , and my Ecclesiastical Governors who are in Authority under him , command things that are directly inconsistent , I am doubtless bound to obey him rather than them ; yea though their Commands are not inconsistent in themselves , yet if I am fully persuaded they are , it is all one to me . Fot when I do what I falsly believe Christ hath forbidden , I am in Will as much a Rebel against his Authority , as when I do what I truly believe he hath forbidden . And so by not complying with my spiritual Governors out of an innocent mispersuasion that what they command is unlawful , I do formally and in Will as much obey Christ in so doing , as if it were really unlawful . So that in short , when the Governors of the Church whereof I am a Member do impose as the Conditions of my Communion , things that are either unlawful in themselves , or that , after due Examination , I verily believe are unlawful , I am bound in Obedience to the Authority of Christ , rather to desert that Communion , than to comply with the Terms and Conditions of it . BUT since to desert the Communion of a Church is a matter of vast Moment , ( as I shall prove by and by ) it ought not to be done without the greatest Caution and Tenderness . For he that rejects sinful Terms of Communion without just Enquiry and sufficient Examination , is formally as much a Schismatick , i. e. he is as much a Rebel in Will to Christs spiritual Authority in his Church Delegates and Vicegerents , as he that rashly rejects innocent and lawful ones . For had it been only the Sinfulness of the Condition that displeased him , he would have made Conscience before he presumed to reject it , duly to inform himself whether it were sinful or no ; but by thus rejecting it at a venture , without a due Enquiry into the nature of it , he plainly shews that 't was not so much the Sin that displeased him , as the Authority that imposed it ; and that 't was not his Conscience that took offence at it , but his Humour ; and consequently , that he would have had the same Dislike of it , though it had been lawful and innocent . For Conscience being an act of the Judgment and Reason , cannot be offended without Reason either real or apparent ; and without making a due Enquiry into the Nature of the thing we are offended at , we can have no Reason that will either warrant or excuse our Offence . NOW to a due Enquiry , it is necessary that we should impartially examin both sides of the Question ; and that while we are doing so , we should keep both our Ears open to the Matter in Debate , and equally attend to what can be said for , as well as to what can be said against it ; and then that upon a full hearing of both , we should determin , as near as we can , on which side the Truth lies , without Favour or Affection . For he that enquires only what can be said against the Matter he is offended at , doth thereby give a plain Indication that he is resolved to be offended at it right or wrong ; and that the End of his Enquiry is not so much to satisfie his Conscience , as to fortifie his unreasonable Prejudice . Wherefore before we do reject the Conditions of our Churches Communion as sinful , we are obliged under the Penalty of wilful Schism impartially to enquire what is to be said for as well as against them ; and for this End to apply our selves to our Spiritual Governours and Pastors , and propose our Doubts to them , and attend to their Resolutions with an honest , teachable Mind that is willing to be informed ; and where we are capable of judging , faithfully to peruse those Books and Arguments that make for the one side as well as the other . For unless we do thus , its plain that we are biassed by a factious Inclination , and that we have a great Mind to separate from the Churches Communion . For if we were not prejudiced against her Authority by a schismatical Temper of Mind , we should be as forward at least to consult what may be said for her Impositions , as what is said against them . BUT then if the Matters she imposes are such as a plain and illiterate Communicant cannot judg of , nor comprehend the Force of the Reasons that make for or against them , such Persons in such Cases are obliged humbly to acquiesce in the Churches Authority , and not blindly to separate from her they know not why . As for Instance , suppose the Matter imposed should be such a Form of Government , or such Modes of Discipline , or Rights and Circumstances of Divine Worship as carry no such apparent Evil in them , or express Contradiction to any Command of our Saviour as to inable an illiterate Christian rationally to pronounce them unlawful , and whither they be unlawful or no is not to be determined perhaps without some Skill in the Original Languages and the critical Acceptations of Phrases , or Insight into Ecclesiastical History or Metaphysical Nicities and Speculations ; and 't is by some of these that most of the Controversies between us and our dissenting Brethren are to be judg'd and decided . Now in such Matters as these , where he cannot judg for himself , what should an unlearned Communicant do ? Why this he knows well enough , that 't is his Duty in all lawful things to submit to the Governours of his Church , and reverence Christs Authority in them , but whether the above-named matters they impose be lawful or no , he neither doth nor can know . So that if upon the score of those Impositions , he rejects the Churches Communion , he rejects it he knows not why ; and to avoid doing that which he doth not know is a Sin , he refuses to do that which he knows is a Duty . So that whether that which the Church imposes be lawful or no , 't is apparent Rebellion in him to refuse it ; because for all that he knows it is lawful , and though it should be unlawful , yet that cannot be the Motive of his Non-compliance with it , who doth not understand the Reasons that make it so . He therefore that separates from the Communion of the Church for Causes that he cannot judg of , must necessarily separate without Cause or Reason ; he can have neither true nor false Pretence for his Separation ; because the Arguments pro and con are beyond the Sphere of his Cognizance ; and consequently if he thereupon withdraw from the Churches Communion , 't is not because he cannot comply with her sinful Impositions , but because he will not submit to her just Authority . Whereas by modestly submitting our Judgment to the Churches , in Cases where we cannot judg for our selves , we take an effectual Course to secure our Innocence . For though that which the Church injoins us should be materially sinful , yet to us who neither do nor can understand it to be so , it will be imputed only as an innocent Error ; because by following the Churches Reason where own cannot guide us , we take the best Course we can not to be mistaken ; and if we should be mistaken , we have this to excuse us , that 't was by following an Authority which God himself hath set over us ; whereas if we are mistaken on the other side , we are left altogether inexcusable . BUT then there may be other Conditions of Church Communion , of whose unlawfulness a Communicant may be very doubtful , though he be not confidently persuaded of it ; and what is to be done in this Case ? To which I answer ; First , that 't is doubtless our Duty not Rashly to determin any thing to be false or unlawful which our spiritual Governors have determined to be true or lawful . For we are bound by the Law of Christian Modesty , to conclude that they having a larger Prospect of things than we , and greater Advantages of enquiring into them , are far more capable Judges of what is true and lawful ; and consequently though we may possibly have some little Probability that their Opinion is false or their Command unlawful , yet we ought not to determin it so , unless it be in such plain and evident Cases as do not only outweigh the Probability of their Opinions , but the Authority of them to . Wherefore in Cases of a doubtful Nature , 't is both modest and safe to subscribe to the Judgment of our Superiors ; because in so doing we have not only our own Ignorance to excuse , but their Authority to warrant us ; and if we should happen to be in the Wrong through our Modesty and Humility , 't will be safer for us than to be in the Right through our Pride and Self-conceit . But perhaps the Probability of our side may be so great , or at least seem so to us , that notwithstanding we give all due Respect and Deference to her Authority , we cannot forbear doubting of the Lawfulness of her Conditions of Communion . If so , then , Secondly , 't is to be considered that 't is as much our Duty to Obey her Commands in things that are lawful , as not to Obey them in things that are unlawful ; and therefore if we only doubt whether her Commands be lawful or no , our Doubt ought to make us as fearful of disobeying as it doth of obeying them , because the Danger of sinning is on both sides equal . And therefore in this Case , wherein I am necessitated to determin my self one way or t'other , it is doubtless my Duty to determin on that side which makes most for the Churches Security and Peace , which next to the Honour of God and the Salvation of Souls ought to be preferred above all things ; and which consequently , if it be of any Weight with me , must necessarily turn the Scale of my Choice when it is before in Aequilibrio ; and whither to obey or disobey be most for the Churches Peace , is very easie to be determin'd . THE Sum of all therefore is this , that 't is our Duty to continue in strict Obedience to , and Communion with that Particular Church whereof we are Members , so long as it injoyns us nothing that is plainly and apparently sinful ; that if either we cannot judg of the Sinfulness or Lawfulness of her Conditions of Communion , or do only doubt of their Lawfulness , we are obliged to submit to her Judgment and Authority , and not to separate from her till upon an impartial Enquiry into the Reasons of both sides , we are fully convinced that they are sinful . NOW that this is an indispensable Duty of our Religion , is evident not only from the above-named Scriptures by which the Bishops of particular Churches are constituted the Overseers and Governours of them , and the Subjects and Members of those Churches are required to yield them Obedience ; but also from those Texts which forbid Divisions in the particular Churches , such as , 1 Cor. i. 10 , I beseech you by the name of the Lord Jesus Christ that there be no divisions among you ; and which bid us mark them that cause divisions among us and avoid them , Rom. xvi . 17 . and also which Schisms and Divisions to be Fruits of the flesh , as particularly , 1 Cor. iii. 3 . and St. Jude xix . and in a word , which require us to indeavour to keep the unity of the spirit in the bond of peace , Eph. iv . 3 . to be of one mind , 2 Cor. xiii . 11 . and to stand fast in one Spirit , with one Mind , Phil. i. 27 . all which was spoke to Christians as they were Members of particular Churches , to oblige them by no means to dissent and separate from those Churches , unless they were forced to it by just and manifest Reasons ; and methinks 't is a most pathetical Conjuration of the Apostle , If there be any Consolution in Christ , if any comfort of love , if any fellowship of the spirit , if any bowels and mercies ; fulfil ye my joy , that ye be like minded , being of one accord , and of one mind , 2 Phil. 1 , 2. which Exhortation he gives them as they were a particular Corporation of Christians under Epaphroditus their Head and Bishop by whom he sent this Epistle to them . The sense of all which is , to oblige us not to disunite our selves from the Church of which we are Members , so long as we are permitted to continue in her Communion without doing any thing that is apparently unlawful . Or if we suppose those Divisions which the Apostle speaks of and forbids , to be meant of Factions within the Church without actual Separation , then much more is Separation which is the highest Faction and Breach of Unity to be lookt upon as wicked and unlawful . So that for men to separate from the Churches Communion upon little Piques , uncertain Scruples , and blind Prejudices , is a very great and dangerous Sin against the Gospel ; 't is a manifest Violation of the Laws of Vnion , and an open Rebellion against Christs Authority in his Church . And being so , it is no Wonder that in the purest Ages of Christianity 't was branded with such an infamous Character . For thus in the 31 Canon of the Apostles , 't is called Ambition and Tyranny , and condemned by Ignatius , the Disciple of St. John , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Original of Evils , Ep. ad smyrn . as a Sin that shuts men out of the Kingdom of Heaven , Ep. ad Philad . and by the African Code 't is stiled a destructive , sacrilegious Sin , Con. Carth , &c. Can. 100. and St. Cyprian makes it to be more Heinous than the Sin of the Lapsi that offered Sacrifice to Idols to avoid persecution , and to be such a Sin as martyrdom it self would not expiate , de Vnit. Eccles. and Dionysius Alexandrinus affirms that to suffer martyrdom rather than make a Schism in the Church , is as Glorious an Act as to die refusing to offer Sacrifice to Idols , Euseb. Eccl. Hist. lib. 6. And as they thus decry Schism so on the contrary they extol Union , as the Nurse of Piety , the Fence of Religion , the Quintessence and Extract of all Christian Vertue . AND indeed 't is to the Vnity of the members of the Church among themselves , that the Scripture attributes their Growth and Emprovement in Piety and Vertue . For thus the Apostle tells us not only that Charity ( or a mutual Agreement among Church-Members ) edifies , 1 Cor. viii . 1 . but also assures us that the whole Church or Collection of Members becomes an holy Temple and an Habitation of God , by being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compacted and closely united together in all its Parts , Eph. ii . 21 , 22. and Eph. iv . 16 . he tells us , that the Church increases or improves unto the edifying it self in love by being closely compacted and united in all its parts and members ; and Col. ii . 19 . he tells us , that 't is not only from its Vnion with Christ , and those nourishing Influences that are thereby conveyed from him , that the Church increases with the increase of God , but also from its being knit together or firmly united in all its Parts . And if Vnion be so necessary to the Growth and Perfection of the Church , it can be no less necessary to the Improvement of each particular Member of it . For , 1. Schisms and unnecessary Breaches of Church Communion do naturally sour the Tempers of men , and render them peevish and uncharitable towards one another . For the separating Party must in their own Vindication be forced to accuse those they separate from of something that may be foul enough to justifie their Separation ; and what they want in Reality they must make up in Pretence ; otherwise they will be lookt upon as peevish and obstinate Schismaticks ; and then the Party they separate from , will be sure to deem itself injured , and in its own Defence be forced to recriminate , and this will alarm the Separatists into greater Heats and Animosities , and so like two Flints dash'd together , they will be continually sparkling and spitting fire at one another , till they have kindled the quarrel into an inquenchable Flame . Whereas had the Dividers but continued their Communion , all this might have been prevented , and they might have easily continued their Charity , though they had retain'd the Opinions upon which they separated . For had they but exercised that Modesty and Goodness as not to prefer their own private Sentiments before the Reason and Peace of the whole Church , they would either have kept their Opinions to themselves , or at least not have advanced them into Principles of Separation ; and so by continuing in Communion with that Party of the Church from whom they dissented in Opinion , they would have declared that they judged their Errors to be tolerable . For by not separating from them , they would have plainly manifested that they saw Reason enough to unite upon the score of those Points in which they were agreed , but none to disunite upon the score of these in which they differed ; and consequently that they had a great deal of Reason to love , but none to hate and persecute one another ; and whilst they mutually retain'd this good Opinion of one another , 't is very unlikely that their little Differences should cause any great Breaches in their Charity . Schism therefore being so destructive to our Charity , which is one of the leading Vertues of our Religion , must needs have a very malevolent Aspect upon our Perseverance . For he that from a charitable Temper , relapses into a spiteful and rancorous one , is apostatised from one half of the Religion of a Christian , and hath exchanged one of the fairest Graces of a Saint , for one of the blackest Characters of a Devil . But then 2. Schisms or unnecessary Breaches of Church Communion do naturally lead to the foulest Hypocrisies . For he that separates from a Church is a very bad man , if he hath not a great Opinion of , and Zeal for those things upon which he separates ; which Zeal of his , when once he is actually separated , will be much more inflamed , and that both by the Opposition of the Church he is separated from , and the Instigation of the Sect he is separated to ; and so by Degrees that holy Fervour which should animate him in the plain and unquestionable Duties of Religion , will blaze into a fierce Contention for those little Opinions that constitute the Sect he is ingaged in . For our Nature being finite and limited in all its Operations , it is impossible we should operate diverse ways at once with equal Force and Vigour ; but whatsoever Time and Attention we bestow upon one thing , we must necessarily substract from another . Now whilst we continue in a peaceable Communion with the Church , we have no other use for our Zeal , but to inspire our Devotions , to quicken our Vertues , and to fight against our Sins with it , and this all men agree is the best Use it can be put to ; but when once we are entred into a schismatical Separation , we shall find other Employment for it ; namely , to quarrel at Ecclesiastical Constitutions , to wrangle about Modes and Circumstances of Worship , and contend for our trifling Speculations and Opinions . Which must necessarily weaken it in its nobler Operations , and render it more remiss and indifferent in the great and indispensible Duties of Religion ; and whilst 't is thus impertinently busied in picking Straws , and contending about Mint and Cummin , to be sure it must more or less neglect the great and weighty things of the Law ; and so proportionably as it grows warmer and warmer about little Opinions and Circumstances of Religion , it will be continually waxing cooler and cooler in the necessary and essential Duties of it , till at last 't is wholly degenerated into Peevishness and Faction , and dwindled away into a fierce Contention about Trifles . That this is the natural Effect of Schism appears by too many woful Experiments . For how many Instances of men are there among our selves , who had once an honest Zeal for the Life and Substance of Religion , and made great Conscience of living soberly , righteously , and godly in this present world , but afterwards becoming Bigots to such a Sect or Party , have diverted the Stream of their Zeal into another Channel , where its irregular Current hath only made a Noise , and fill'd the world with a loud and turbulent Clamour about little things , but as to those great and important Duties upon which their Happiness depends hath been profoundly mute and indifferent ; and so their Religion like an Hectick Body , hath by degrees been consumed by its own Heats , whilst that Zeal and Fervour which should move and animate it hath been converted into its Disease , and wholly evaporated into Faction and Turbulency ; and whilst their Zeal is thus misimployed about the little Trifles of their Sect , and they are ready to start at an innocent Ceremony , and to swoon at the sight of an indifferent Mode and Appendage of Religion , as if they were afraid lest it should infect them at a distance , they can swallow Camels though they strain at these Gnats , and glibly digest the grossest Immoralities . 3. And lastly , Schisms and unnecessary Breaches of Church Communion do naturally lead to downright Irreligion . For when once a man is departed from an established Church without a just Warrant , there is nothing can confine or set Shores to him , he hath no Principles that can stay him any where , or set any Measures of changing to him . For when upon a meer Humour or Fancy he hath run from the Church to such a Sect , what should hinder him from running from that Sect to another , and so on from Sect to Sect , till he hath run himself out of all Religion ? He is rolling down a steep Hill , and hath no Principles to stay him , so that 't is impossible to determine whither he will go , or where he will stop ; he may perhaps stay at such an Opinion , but if he doth , it is by chance , and if he doth not , he will be endlesly rolling from one Opinion to another , and shifting his Church as oft as his Almanack . For Schism is a large Labyrinth , that naturally divides and subdivides into infinite Paths and Allies , wherein a man may wander to Eternity , and the farther he goes the more he may lose himself ; and then when he hath wandred a while out of one wild Opinion into another , and still perceives that the farther he goes , the more he is dissatisfied , 't is a thousand to one if he doth not at last suspect and question all Religion , as if the whole were an intricate maze of absurd or doubtful Opinions , contriv'd on purpose to amuse mens Minds , and intangle them in endless Perplexities . For the Schismatick , as I shewed before , doth commonly place a great Part of his Religion in that Opinion upon which he divides and separates ; so that if once he be dissatisfied with this , as in all probability he will quickly be , having begun already to ring Changes , he will be under a great Temptation to mistrust the whole Religion to be as great an Imposture as he finds this darling Opinion is ; especially after he hath run through several Sets of Opinions , and finds them at last to be all Delusions . For as weak Heads , when they perceive the Battlements shake , are apt to suspect that the Foundations are infirm ; so weak Understandings will be ready to suspect even the fundamental Principles of Religion , when once they perceive those darling Notions totter which they have confidently presum'd to superstruct upon it . Upon this Account therefore I make no doubt , but that the Atheism of this present Age , is very much owing to its Sects and Divisions . For how many woful Examples have we of persons who had once a great deal of Zeal for and Satisfaction in Religion , that upon their causless Defection from the Churches Communion have run from Sect to Sect , and from one extravagant Opinion to another , till being at last convinced of the Cheats and Impostures of them all , they have discarded Religion it self , and made their last Resort into Atheism and Infidelity ? Since therefore Schism hath so many Mischiefs attending it , and such as do manifestly endanger our Perseverance in Religion , it highly concerns us , as we would hold out to the End in the Course of our Christian Warfare , to keep close to the Communion of the Church . VI. TO our final Perseverance in the Christian Warfare , it is also necessary that we should not stint our Progress in Religion ( out of a fond Opinion that we are good enough already ) to any determinate Degrees or Measures of Goodness . For thus we are injoyned not only to have Grace , but still to be growing in it , 2 Pet. iii. 18 . and not only to do the work of the Lord , but to abound in the doing it , 1 Cor. xv . 58 . and not only to walk in all wel-pleasing to God , but to abound in so doing more and more , 1 Thes. iv . 1 . to forget what is behind , i. e. the Degrees of Vertue and Goodness we have already attained , and to be still pressing forward to the mark of our high calling , Phil. iii. 13 , 14. The sense of all which is , that we should not limit our selves to any present Attainments , out of a slothful Opinion that we are good enough already , but that we should still be proceeding on to farther and farther Degrees of Perfection . For Holiness is every where injoyned in the Gospel in unlimited and indefinite Measures , and our Progress in it hath no other Boundary than the farthermost Degree of possible Perfection . An Injunction which will keep us for ever sufficiently imployed , and oblige us to Eternity to be still aspiring beyond our present Attainments ; and the Neglect of this is doubtless the Occasion of many a Mans final Miscarriage . They aim at no more than what is absolutely necessary to remove them from the Brink of eternal Perdition , and if they can but so far prevail against their Sin , as to arrive at the lowermost Degree of Sincere Obedience , and but just pass the Line which separates between a bad and good State , that so if they die as they are , they may hope to escape Hell and arrive at some Degree of Happiness , they think they have very fairly acquitted themselves . But now besides that that Line which parts those two States of Sin and Grace is not so easily discernable , but that you may very probably be deceived , and imagine that you are got over it into the State of Grace , whilst you are yet upon the Frontiers of the Dominion of Sin , and so may perish at last at the very Mouth of your Harbour ; besides that 't is a fearful Sign that you are yet in your Sins , that you design no farther but just to escape that everlasting Ruine that attends them , which plainly shews that the Fear of Hell is the Soul of your Religion , and that there is not the least Degree of true Love to God intermingled with it , without which your Religion will be altogether insignificant ; besides all this I say , while you rest in such an imperfect State of Goodness , you dwell in the next Neighbourhood to a sinful State , and so are in continual danger of returning thither again . For how is it possible you should be safe , while you stay upon the Brink of that miserable State out of which you are but just emerg'd and recover'd , and have so many strong Inclinations within you , concurring with the numberless Temptations without you , to thrust you head-long back again into it ? So that if you would be secure , it is not sufficient for you just to get out of your sinful State , and stay there , but you must still be removing farther and farther from it , by proceeding on still to farther Degrees of Perfection . For you must consider that there is vast Distance between a State of sincere , and of confirmed Goodness , and that all the while you are passing on from the one to the other , you are more or less in Danger of relapsing . For you have been sincerely good , ever since your first Entrance into a firm and hearty Resolution of Amendment ; but alas since that , how many times have you been in Danger of relapsing into your old sinful Courses again ? What strong Contentions have there been between your Flesh and your Spirit , your bad Inclinations , and your pious Resolutions ? and though the later hath been most commonly victorious , yet how often hath it been yielding , yea , how often hath it been vanquisht ? Insomuch that if you had not by a quick Repentance revived it immediately , it had been dead long since , and you had been as much enslaved to your Lusts as ever . And from these dangers you will never be wholly free , till you have utterly extinguisht your vicious Inclinations , and inwrought all the Vertues of Religion into your Natures ; and then you will be arrived to that confirmed State of Goodness , from which it will be morally impossible for you to revolt . If therefore you would secure your Perseverance to the End , beware you do not limit your selves in the Way ; for though if you die but just sincerely good , you shall certainly escape Hell ; yet in all probability you will not be long sincerely good , unless you be something more , that is , unless you proceed in the Degrees of Vertue , and do more and more suppress your evil , and improve your good Dispositions and Inclinations . For so long as there remains in you any Lust to evil , you will be in Danger of being betray'd by it ; and the stronger that Lust is , the more it threatens your destruction . So that you can never be safe , so long as you have an Enemy alive in your Breast , and whilst you rest in any Attainment on this side the confirmed State of Vertue , in which there is an utter Extinction of all evil Inclinations , you are more or less in Danger , proportionably as you are more or less distant from that happy Period . VII . TO our final Perseverance , it is also necessary that we should frequently entertain our selves with the prospect of our Mortality , and indeavour to compose our selves before-hand into a good Posture of dying . For thus we are call'd upon in this our militant State to consider our later end , Deut. xxxii . 29 . & by the Examples of the best Men are invited to number our days that we may apply our hearts unto wisdom , Psalm xc . 12 . and to wait till our change comes , Job xiv . 14 . to which End we are put in mind that here we have no abiding City , Heb. xiii . 14 . and that 't is appointed for all men once to die , Heb. ix . 27 . and that our life is even as a vapor , that appears for a little time , and then vanishes away , James iv . 14 . and to this purpose the Apostle applies this Consideration , 1 Cor. vii . 29 , 30 , 31. Now this I say , brethren , that is , of our Abode and Continuance here , upon which he exhorts us to compose our selves to a great Indifferency as to the things of this World , it remains that both they that have wives be as though they had none , and they that weep as though they wept not , and they that rejoice as though they rejoiced not , and they that buy as though they possessed not , and they that use this world as not abusing it , for the fashion of this world passes away , i. e. since your Time here is very short , indeavour before-hand to loosen your selves from this World , and to put your selves into a fit Posture of leaving it ; for 't is but a short Scene that will quickly be shifted , and then there will an eternal State of things succeed . AND indeed since to die well , is the last Act and final Consummation of our Christian Warfare , it must needs highly concern us to arm and prepare our selves for it before-hand , lest we lose the blessed Prize by stumbling just at the Goal , and after a long Voyage miscarry for ever within Sight of Harbour . For in the hour of Death we throw our last Cast for an Eternity of Happiness or Misery , and how much are we concerned to throw that well , upon which so vast a Stake depends ? O! 't is a serious thing to die , to pass this dark Entry of Eternity , through which as we go right or wrong we are made or undone for ever . For to carry us right through , 't is not a few death-bed Sorrows , or good Wishes , a few extorted Promises , or forc'd Resolutions , or frightful Prayers , or Lord have Mercies upon us , will serve the turn ; O! no , it is an expensive Passage , which we shall never be able to defray , unless we carry along with us a large Stock of spiritual Preparations . We shall have need of a strong and active Faith , of a Mind well furnished with wise Considerations , of a deep , a large and a tried Repentance , an unrestrained Charity , a confirmed Patience , a profound Submission to the Will of God , and a well-grounded Hope of a blessed Eternity . For without all these together , we shall be very ill-accoutred to die , and run a dreadful Hazard of miscarrying for ever . And these are such things as do not usually spring up like Mushromes in a Night , or in the few disturbed Moments of a dying Time , but do ask a much larger and serener Season to grow and ripen in . So that if we mean to die well , and so come off victoriously in this last Act of our spiritual Warfare , we must now while we are well be frequently entertaining our Meditations in the Charnel-house , and read Lectures to our selves upon the Skeletons and Deaths-heads there , those Emblems and Representations of our approaching Mortality , and from them take such lively Pictures of the King of Terrors , as may render his grim Visage and fearful Addresses so familiar to us , as that our Thoughts may be before-hand accustomed to the manner of his Approaches ; with what an Army of Diseases he is wont to lay Siege to the Fort of our Life , how in Despight of all the Resistances of Nature he plants and quarters them in our Veins or our Arteries , our Stomachs or our Bowels , and from thence infests us all over with continual Anguish and Pain ; how when he hath tired and exhausted us with his continued Batteries , and worn out our Strength with a succession of wearisom Nights to sorrowful Days , he at last storms the Soul out of all the Out-works of Nature , and forces it to retire into the Heart ; and how when he hath marked us for dead with a Baptism of clammy and fatal Sweats , he summons our weeping Friends to assist him to grieve and vex us with their parting Kisses and sorrowful Adieus ; and how at length when he is weary of Tormenting us any more , he rushes into our Hearts and with a few Mortal Pangs and Convulsions , tears the Soul from thence , and turns it out to seek its Fortune in the wide World of Spirits , where 't is either seized on by Devils , and carried away to their dark Prisons of Sorrow and Despair , there to languish out its life in a dismal Expectation of that dreadful Day wherein it must change its bad Condition for a worse ; or be conducted by Angels to some blessed Abode , there to remain in unspeakable Pleasure and Tranquillity , till 't is Crown'd with a glorious Resurrection . Now since 't is most certain that we must all one time or other experience these things , but most uncertain how soon ; how much doth it concern us to think of them before-hand , and to forecast such Provisions and Preparations for them , as that whensoever they happen we may not be surprized . For besides that the frequent Meditation of death will familiarize its Terrors to us , so that whensoever it comes , our Minds which have been so long accustomed to converse with it , will be much less startled and amazed at it ; besides that it will wean us from the inordinate Desire and over-eager Prosecution of the things of this World , which , as I told you before , are the Snares with which our Vices do too often intangle us ; besides all this , I say , it will put us upon laying in a Store of spiritual Provisions against that great day of Expence . For he that often considers the dreadful Approaches , the concomitant Terrors , and the momentous Issues and Consequents of Death , must be strangely stupified if he be not thereby vigorously excited to fore-arm and fortifie himself with all those Graces and Defences that are necessary to render it easie , safe and prosperous . VIII . To our final perseverance in the Christian Warfare , it is also necessary that in order to the putting our selves into a good Posture to die , we should discharge our Consciences of all the Reliques and Remains of our past guilt . For so we are commanded to take care that our hearts be sprinkled from an evil conscience , Heb. x. 22 . and to hold faith and a good conscience , 1 Tim. i. 19 . and to make this our rejoycing , the testimony of our conscience , that in simplicity and godly sincerity we have had our conversation in the world , 2 Cor. i. 12 . in a word , to live in all good conscience , Acts xxiii . 1 . and to have a conscience void of offence , towards God and towards men , Acts xxiv . 16 . Which though they are General Duties , do necessarily imply this Particular , that we should very nicely and curiously examin our Consciences , those faithful Records and Registers of our Actions , and where-ever we find the least Item of an uncancel'd Guilt , immediately cross it out by a hearty Sorrow for and moral Revocation of it . For notwithstanding we may have in the general repented of all our past Sins , yet there are some Siins , which , notwithstanding we react no more , do leave a lasting Guilt upon the Mind , which nothing can cancel but our actual revoking and unsinning them . As supposing that I have heretofore either by my bad Counsels or Example seduced other men into wicked Courses ; it is not sufficient for the Expiation of my Fault , that I my self abstain from those wicked Courses for the future , but I must indeavour to undo the Mischief which I have done to others by them , and by a solemn Recantation of my past Follies , by Persuasion and good Counsel , and the Application of all other pious and prudent Means , indeavour to reduce those whom I have formerly perverted . For till I have done this , I wilfully permit the mischievous Effect of my Sin to remain ; and if when I have wounded another , I suffer him to perish without taking any care of his Cure , I am guilty of his Murder though I never wound him more . Suppose again , that I have injured another by any malicious Slander or Calumny ; it is not enough to acquit me of the Guilt of it , that I cease to scandalize him for the future , but I must also indeavour by a free Retractation to vindicate his injur'd Name from the ill Surmises of those to whom I have asperst him ; for so long as his Reputation suffers through my not Retracting the Calumnies I have cast upon it , I wilfully persist to defame and calumniate him , and so long the Guilt of it must stick and abide upon my Conscience . Once more , suppose I have injur'd another in his Estate , either by Theft , or Fraud , or Oppression , it will not be sufficient to acquit me , that for the future I forbear defrauding , forcing , or stealing from him any more , but , if it be in my Power , I must make Restitution of all that I have wrongfully deprived him of ; and that to himself , if he be living , or if not , to those that succeed him in his Rights , and for want of such , to the Poor , who by Gods Donation have the Propriety of all such Wefts and Strays as have no other Owner surviving . For it 's certain that my wrongful Seizure of what is another Mans , doth not alienate his Right to it , so that he hath the same Right to it while I keep it from him , as he had at first when I took it from him ; and consequently till I restore it back to him , I continue to wrong him of it , and my detaining it is a continued Repetition of that Fraud , or Theft , or Oppression by which I wrongfully seized it ; and whilst I thus continue the Sin , 't is impossible but the Guilt of it must still abide upon me . In these Cases therefore it concerns us to be very nice and curious in examining our Accounts , to see if there be any of these Scores yet uncancel'd , any of these bad Effects of our Sin yet remaining . For if any such matter appear in our Accounts , it concerns us as much as our everlasting Interest amounts to , to use all present Care and Diligence to discharge it , that so before Death summons us to give up our Accounts to the great Auditor of the World , all Scores between him and us may be even'd and adjusted . And indeed if we would be safe , it vastly imports us to leave as little as may be to do upon a Death-bed ; for that is most commonly a very improper State for religious Action ; since , for all we know , we may be distracted in it by a Feaver , or stupified by an Apoplexy , or deprived of the Use of Reason by the insufferable Torments of a Stone ; either of which will render us incapable of every thing , but dying . Or if neither of these should happen , yet to be sure a dying State will bring Work enough with it ; Sorrows and Care enough , Fears and Impatiencies enough , to exercise all our Vertue , and imploy all our Reason . So that if we carry with us to our Death-bed any Item or Relique of uncancel'd Guilt , 't is a thousand to one but in the Hurry of dying we shall leave it uncancel'd , and be arrested for it by the Divine Justice when we come into Eternity . Wherefore , as we would prevent this fatal Issue of our Christian Warfare , it concerns us now we are well , to make a diligent Inspection into our Consciences , to see if there yet remains any old Reckonings of Guilt undischarged by us ; and if there be , not to give rest to our Eyes nor slumber to our Eye-lids , till by an actual unsinning and Revocation of the Facts , we have totally cross'd and discharged them . But then because many of these may slip out of our Mind , and so be past Recovery , IX . TO the happy Conclusion of this our Christian Warfare , it is also necessary that to Compensate , so far as we are able , for these Reliques of Guilt in us , we should take care to redeem the time we have formerly mispent in sinful Courses , by being doubly diligent in the Exercise of all the contrary Vertues , and the doing all the contrary Good we are able . For of all the outward Blessings that God affords us , our Time is incomparably the most precious and inestimable ; and therefore though he gives us his other Blessings in great Variety , and provides for us a plentiful Choice of Meats , Drinks and Raiment , yet in the Distribution of our Time he seems to be more sparing and streight-handed ; for he gives it not to us in Rivers , but Drop by Drop and Minute after Minute , so that we can never injoy two Moments together , but when-ever he gives us one , he always takes away another . And yet , good God! what Wast do we make of these precious Drops of which thou art so nice and sparing ? How great a Part of it do we consume in our Childhood upon the indifferent Vanities of Nuts and Rattles , and afterwards upon the much more ridiculous and unreasonable ones of ous vicious , profuse , and extravagant appetites ? So that by that time we come to a serious Prosecution of the great End of our Beings , the main Part of our time is usually elapsed beyond revocation . How much therefore doth it concern us , after we have so prodigally squandered away the greatest Part of the Treasure of our Time , to make the best Improvement of the small Remainder ? that so we may at least Morally recover , that which is Physically irrecoverable . For though we cannot cause the past Minutes we have ill spent to be present again , yet we can redouble our Diligence for the future , and thereby render every one Minute to come equivalent to every two that are past . For by a double diligence we may live as much in one Day , as we can in two by a single , and consequently by doubly improving that Part of our time which is yet good and to come , we may morally retrieve that Part which is lost and gone . THIS therefore the Gospel requires at our hands , that after we have lived out a great Part of our Time to no Purpose , we should from thenceforth live much in a little while , and retrieve our past Negligence by our future Diligence , and redeem the Time we have spent upon our Lusts , by exerting the contrary Vertues more vigorously for the future ; that the more prophane we have been for the time past , the more devout we should be for the time to come ; that the more we have abounded heretofore in Frauds and Oppressions , the more we should abound hereafter in Charity and Alms ; that the more industrious we have been to seduce and debauch men , the more zealous we should be to reduce and reclaim them ; and by our future Candor and Charitable Construction of men , indeavour to compensate for the Malice of our past Slanders and Defamations . Thus Eph. iv . 28 . Let him that stole , steal no more ; ay but that is not enough , but he must also indeavour to redeem his past Thefts by a more vigorous Exercise of the contrary Vertue for the future ; but rather let him labour , working with his own hands the thing which is good , that he may have to give to him that needs . So also , Dan. iv . 27 . break off thy sins by righteousness , and thine iniquities by shewing mercy to the poor , i. e. whereas for the Time past the Course of thy Life hath very much abounded with Cruelty and Injustice , do thou now indeavour to redeem the Guilt of it , for so the Hebrew Verb signifies , by exerting more vigorously the contrary Vertues , viz. of Justice to all , and of Mercy to the poor and afflicted . And to this Purpose St. Paul's Example is proposed to our Imitation , who , because for the Time past he had been a great Persecutor of Christianity , did for the future labour more abundantly than any other Apostle to advance and propagate it , 1 Cor. xv . 9 , 10. The Observance of which Rule is highly necessary to the reducing this our Warfare to a prosperous Issue . For , as I told you before , there are many Sins which after we have forsaken the Practice of them , do stick such a guilt upon the Conscience , as without our undoing them so far as we are able , is not to be wiped off ; such as wicked Counsel , malicious Detraction , and unjust Gain , all which we are bound , so far as 't is in our Power , not only to avoid , but actually to revoke . But alas ! there are many of these which in a long Course of Sin are utterly forgotten by us , and consequently are past Revocation , and in this Case all we can do to take off the Guilt of them , is in the general Course of our Lives to abound in the Practice of the contrary Vertues , and to do the utmost Service we are able to the Souls and good Names and Bodies of men . For Charity , saith the Apostle , shall cover a multitude of sins , 1 Pet. iv . 8 . that is , when it appears by the Abundance of our Charity , that we would abolish and repair all the Injuries we have done , if it were in our Power , God in this Case will accept the Will for the Deed , and deal as mercifully by us as if we had actually done it . For if it appear in his Sight that we would do it if we could , we are in his Account as truly obedient to him as if we had actually performed it , and consequently shall be dealt with by the same Proportions of Mercy . But 't is only an extraordinary Charity that can evidence this ; since what is ordinary we are obliged to though we had no past Injuries to abolish ; but to ensure our Reconciliation with God , it is requisite that we should evidence to him our sincere willingness , to do not only what we should have been obliged to if we had not been injurious , but also what we are obliged to since we have been injurious . Now as actual Reparation , so far as we are able , is necessary to evidence this , when we remember the Injuries we have done , so an extraordinary Charity is no less necessary to evidence this , when we have forgotten them . And this I suppose is the meaning of that Parallel Passage of St. James , c. v. v. 20. he that converteth a sinner from the error of his way , shall save a soul from death , and shall hide a multitude of sins , i. e. by such an illustrious Act of Charity to the Soul of his Brother , he shall obtain Pardon of God for many of those forgotten Injuries which he hath formerly done , and is now no otherwise able to repair . So that if we would make sure Work of our Christian Warfare , and ascertain its being finally Crowned with Success , as in general we must indeavour to redeem the past Time we have spent in vicious Courses by abounding in the Practice of the contrary Vertues ; so in particular , if for the time past we have lived in any of those injurious Courses which do naturally fix a more lasting Guilt upon the Mind , we must take care not only to repair , so far as we are able , those Injuries we remember , but also to wipe off the Guilt of those we have forgotten by an extraordinary Charity and Beneficence , by laying hold of all Opportunities to do Good , and indeavouring in our several Stations , according as God hath inabled us , to reduce the Souls , relieve the Bodies , and vindicate the Reputation of our Brethren . X. AND lastly , To our final Perseverance in wel-doing , it is also necessary that we should labour after a Rational and wel-grounded Assurance of Heaven . I put this in the last Place , because 't is usually the last attain'd , and is not to be presently expected and catch'd at as soon as we are entered into a religious State. For there are a great many Stages of Religion to be past , before we can modestly expect to arrive at Assurance . In the Beginning of our Religion , when we are just recovered out of a vicious State , we cannot but be sensible , if we do at all understand our selves , that we are as yet in a great deal of Danger , and do border so very near upon that bad State we are escap'd from , that 't is almost impossible to distinguish whether we are in or out of it . For though we are fully purposed and resolved against it , yet we cannot well divine what will be the Issue of it . Our Resolution is yet so young , so raw and unexperienced , and besieg'd with so many powerful counter-striving Inclinations , that we cannot confide in it without great Folly and Presumption . For till sufficient Trial hath been made of it , for all that we know , it may prove to be only a Godly Mood , or a short Lucid Interval between the raving Fits of our Lust and extravagant Affections , which in a few days perhaps may return again , and utterly alienate and distract us from all our sober Counsels , and Purposes . And if it should so happen , that which we now look upon as our Cure and Recovery , will prove but an Intermission of our Disease . And when for sometime we have tryed our Resolution , and found that hath bravely resisted those Temptations that have hitherto assaulted it , yet we cannot presently be reasonably assured of it , considering the fickleness and Inconstancy of our Nature . For it may be it hath not been yet assaulted on the weak Side , or it hath not been nick'd with a seasonable Temptation , or it may be we may be more remiss and careless another time , or more vehemently inclined to a vicious Complyance ; and then those Temptations which we have hitherto conquered , may captivate and subdue us . And if it thus happen , that which we now look upon as an everlasting Breach between us and our Lusts , may prove only a Pet or short Distast , and like the Fallings out of Lovers end in the renewing of Love. And till we have made some considerable Progress in the mortification of our sinful Inclinations , and the Acquisition of their contrary Habits , our Religion will have so many Flaws , Defects and Imperfections in it , as will give us great Reason , if we have any modesty in us , to be very fearful and jealous of it . But since without Sincerity in Religion we can have no Title to Heaven , it hence follows that without a clear Sense of our Sincerity , we can have no Assurance of our Title to it ; and such a clear Sense as is necessary to found such an Assurance on , is not to be acquired , you see , without a thorough Tryal of our Resolution in a long and vigorous Course of Religion . So that for men to be immediatly snatching at Assurance , as soon as ever they are entred into a good Life , argues them not to be so sensible , as they should be , of their own Imperfection and Frailty ; they ought in Modesty to expect a while , and not conclude too soon for themselves , till they have made a through Tryal of their Resolution ; and in the mean time to strive on , in Hope that by the Blessing of God concurring with their Endeavours , they shall at last attain such a certain Sense and Feeling of their own Sincerity , as will be sufficient to infer a firm and rational Assurance . For Assurance being the Top of Christian Attainment , we must ascend to it gradually , by the intermediate Staves and Rounds of a tryed and lasting Obedience , and not leap up in an Instant before we have taken all the Steps and Degrees that lead thither . BUT though we ought not to be too forward in our Assurance , yet we are bound to labour after it in a due and regular Way ; that is , to persist in our Obedience till we have reduced our inward and outward Motions to such a Degree of Conformity to the Standard of the Gospel , as that upon comparing our selves with it , we may be able without Flattery or Presumption to conclude our own Sincerity and Vprightness . I know there is a much shorter Passage to Assurance , which some of late have pretended to ; and that is , by certain unaccountable Incomes and Manifestations of Gods Spirit , who , as they pretend , doth immediatly whisper and reveal to them their Title and Interest in Heaven . But this alas ! is too much like the North-east Passage to the Indies , which is shorter indeed , if it could be found , but so very dangerous , that I doubt there are but few that attempt it but miscarry , and 't is well if they do not finally perish in the Discovery . Not that I do in the least doubt but God doth many times suggest and whisper unspeakable Comforts and Assurances to the Minds of good men ; but then it is to be considered that this is an arbitrarious Gift , which he seldom if ever bestows but in extraordinary Cases , when 't is necessary to encourage us to some great Work , or to support us under some extraordinary Suffering . For he is a wise and careful Father of his Children , and knows 't is much more necessary for us to be good , than to be ravished and transported ; and that such high Cordials are neither proper nor safe for us but in great Extremities ; and therefore for us to expect that he should make them our ordinary Food and Entertainment is an Argument of our Childish Ignorance and Presumption . But though such immediate Whispers and Revelations may serve to good Purposes in a Pinch of Extremity , yet are they by no means to be built upon as the Foundations of our ordinary , standing Assurance . For so long as there is an evil Spirit without , and a disordered Fancy within us , that can imitate these Whispers , we shall be continually liable , so long as we put Confidence in them , to all the Cheats and Impostures of natural and Diabolical Enthusiasm , and unavoidably mistake many an Injection of the Devil , and many a warm Flush of Fancy , or brisk Fermentation of melancholy Humour , for a Whisper and Testimony of the spirit of God , and by this means be often lull'd into false Confidences and Assurances , which like Golden Dreams will vanish when we awake , and leave us miserably disappointed . That Assurance therefore which we are to aim at , must be founded in the Testimony of a good Conscience , and infer'd from the Sense of our own Integrity and Uprightness . AND this we are commanded to indeavour after ; so Heb. x. 22 . we are bid to draw near unto God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Confidence , or full assurance of faith , that is , in a firm Persuasion of Gods Love to us and our Interest in his Promises ; which Persuasion is to be founded upon an inward Sense of our having our hearts sprinkled from an evil conscience , and our bodies wash'd with pure water ; and accordingly Heb. vi . 11 . to be diligent in good works , to the full assurance of hope unto the end , i. e. to be so diligent in our Duty as that we may thereby acquire such a full Assurance of our Reward as may inable us to continue and hold out to the End. For so St. John tells us , that 't is by the Integrity of our Vertue , and particularly of our love to one another , that we are to assure our hearts before God , 1 Joh. iii. 14 , 19. for , saith he v. 21 . if our hearts condemn us not , then have we confidence towards God ; and for this purpose , among others , the same Apostle tells us he wrote this Catholick Epistle , that true Christians might know and be assured that they had eternal life , 1 Joh. v. 13 . FROM all which 't is evident , that 't is our Duty to labour after such an Assurance of Heaven , as naturally ariseth from the clear and certain Sense of our Sincerity towards God , and the firm Belief of the Promise of eternal Life , to which our Sincerity intitles us . For when we are so far improved in Religion , as that upon an impartial Surveigh of our selves we can feel our own Integrity , and sensibly perceive that our Intention is pure , our Resolution fixt , and our Heart intirely devoted to God , we may from thence most certainly infer our Title and Interest to the Promise of Heaven . So that to the obtaining this Assurance , all that we have to do is , so far to purifie our Intentions from sinister Aims , and subdue our bad Inclination to our Resolution of Obedience , as that when ever we reflect upon and compare our selves with the Rule , our Conscience may be able without any Diffidence to pronounce us sincere ; and then we may as certainly conclude our Interest in Heaven , as we can that Gods Promises are true ; and if after we are thus far improved in Religion , we still remain unassured , it proceeds not from the Want of sufficient Evidence , but either from a melancholy Temper , or a weak Faith , or a misinformed Conscience ; and whichsoever of these is the Cause of it , when that is once removed , we shall as plainly feel our own Sincerity , and therein our Interest in Heaven , as we do now our bodily Passions . And having once attained this Assurance , 't will animate our Hearts with an Heroick Courage against all Temptations , and carry us on with unspeakable Alacrity through all the remaining Stages of our Duty ; it will invigorate our Endeavours , and wing our Activity , and make us all Life and Spirit in the Exercises of our holy Religion . And as when the Christian Army , after a tedious march towards the Land of Canaan , came within view of the holy City , and beheld afar off the Towers and Turrets of Hierusalem , they were so Ecstacied with Joy that they made the Heavens ring with triumphant Shouts and Acclamations , and as if that Sight had given new Souls to them , ran on upon their Enemies with a Courage that forced Victory where-ever they came ; so when a good Man after a long Progress from one Degree of Vertue to another , is got so far as that from a certain Sense and Feeling of his own Sincerity he can discern the new Hierusalem above , and his own Interest in it , that blessed Sight will fill him with so much Joy , Courage and Alacrity , that no Temptation for the future will be able to withstand or interrupt him . So that his Conscience will be always ringing with Acclamations of Victory , and the remainder of his March will be all a Triumphal Progress to him ; and when he comes to the Conclusion of it , to die , and pass the Gate of this blessed City , the firm Assurance which he hath of Admittance , will dispel the Fears , sweeten the Troubles , and asswage the Pangs and Agonies of the dolorous Passage . So that he will die not only with Peace , but with Joy , and go away into Eternity with Hallelujahs in his Mouth . If therefore we mean to bring this our spiritual Warfare to a happy Conclusion , it concerns us now while we have Opportunity , to labour after a wise and well-grounded Assurance of Heaven . SECT . VI. Containing certain Motives to Press men to the Practice of these Duties of Perseverance in the Christian Warfare . HAVING in the foregoing Section described all those Duties which appertain to the last Part of our Christian Warfare , to wit , final Perseverance ; and shewn how effectually they all contribute thereunto , I shall now according to my former Method , conclude with some Motives to press and persuade men to the Practice of them ; all which I shall deduce from the Consideration of the great and urgent Necessity of our final Perseverance , to which those Duties are such necessary Helps and Means . For unless we take in the Assistance of these Duties , in all Probability we shall never be able to hold out to the End ; and unless we persevere to the End , we are guilty of the most fatal and mischievous piece of Folly in the World. For Consider , 1. If after we have made some Progress in Religion , we wilfully relapse , we shall go back much faster than ever we have proceeded . 2. If once we totally relapse , we shall thereby forfeit all the Fruit of our past Labour . 3. We shall forfeit the Fruit of our Labour after we have undergone the greatest Difficulty of it . 4. We shall not only forfeit the Fruit of our past Labour , but also render our Recovery more hazardous and difficult than ever . 5. We shall not only render our future Recovery more difficult , but also plunge our selves for the present into a far more Guilty and Criminal Condition than ever . 6. We shall not only render our selves for the present more guilty , but as a certain Consequence of that , Expose our selves , if we die in our Apostacy , to a Deeper and more Dreadful Ruin , I. CONSIDER , when once we have wilfully relapsed , unless we immediately recover , we shall go much faster back , than ever we went forward . For in the Beginning of our religious Progress , we are fain to sail for a great while against Wind and Tyde , against a strong Gale of Temptation from without , and a rapid Stream of Inclination from within , and while we do thus , we must be contented to get our Ground by Inches , and move forward by slow and insensible Degrees ; but in all our wilful Apostacies , we are carried on secundo flumine , with a full Drift of Temptation and Inclination . So that if when once we have wilfully sinn'd we do not immediately check our selves by Repentance , in all Probability we shall be driven farther back in a Day , than we shall be able to get forward in a Week . For your Progress in Religion lying up Hill , but your Apostacy down , you must expect when once you are falling to descend much faster than ever you ascended , and to get far sooner to the Bottom again than you can to the Top , though you should happen to fall just in the mid-way , and have no farther to the one than to the other . For 't is hardly to be imagin'd what Strength a bad Inclination gets by a short Repast and Gratification ; how when it hath been almost pined away by a long Abstinence , a Taste of sinful Pleasure will raise and revive it , and render it as brisk and vigorous as ever ; insomuch that it usually requires a great many Acts of Mortification , to re-extinguish that Life and Strength it acquires in one short Gratification . For as the fierce Tyger after a long Confinement will lye down tamely in his Den , and by Degrees loose all his Fierceness and grow manageable and obsequious , but let him take but one warm Draught of Blood and his old savage Nature immediately revives , and he grows as cruel and outragious as ever ; just so it is with our wicked Inclinations , which being reduced from their Excesses , and kept under the close Confinement of a holy Resolution , will by Degrees grow tame and gentle , and forget the alluring Relishes of Sin , but if once we suffer them to break loose again , and to come at those sinful Pleasures from which they have been a long while alienated , they will soon recover their natural Wildness , and become as head-strong and violent as ever . Wherefore it mightily concerns us to have a great Care of all wilful Apostacies ; for to be sure your first Slip will vehemently incline you to a second , and that more vehemently to a third , and so like men that are running head-long down Hill , the farther you go the more you will be prest forward by your own Weight , and the harder 't will be for you to stop and recover your selves . So that if you do not immediately stop , you will by a few Days Sin lose back all the Ground you have got by many a Years Warfare ; you will pull down more of your Religion by one wilful Sin , than you will be able to repair again by many a vertuous Action ; and like some prodigal Drudges spend more in one mad Frolick , than you have earn'd by many a hard Days Labour . And if you do thus , 't is impossible you should ever improve ; for what you do in a Week , you will undo again in a Day , and so instead of pressing forward , you will dance in a Circle , and always end where you begun . So that unless you go on and persevere in wel-doing , all your Strife and Warfare against Sin will be but like rolling of a Sisyphus his Stone , which after you have been a long while raising to the Top of the Hill , will in a moment tumble down again upon you ; so that either you must undergo the same Pains to raise it again , or lye down under it , and tamely suffer your selves to be crush'd into eternal Ruine by it . II. CONSIDER , if after we have made some Progress in Religion we totally Relapse , we thereby forfeit the Fruit of all our past Labour . For so God himself by the Prophet pronounces in the Case , Ezek. xviii . 24 . When the Righteous turns away from his Righteousness , and commits iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? all his Righteousness that he hath done shall not be mentioned , in the trespass that he hath trespassed , and in the sin that he hath sinned , in them shall he die , i. e. how good soever he may have been for the Time past , if he doth not persevere to the End , but wilfully relapse into Folly and Wickedness , all the Vertue he hath exercised , and all the Good he hath done , shall be quite struck off from his Accounts , and never so much as mentioned to his Benefit and Advantage , but in that Wickedness wherein he is faln he shall as certainly perish as if all his Life had been a continued Act or uninterrupted Course of Iniquity . So also , Heb. x. 38 . if any shall draw back , my soul shall have no pleasure in him . And indeed this is a most necessary Effect of our Apostacy ; for by falling off from our Christian Courese , we put our selves back into the same State and Condition wherein we were before we enter'd upon it ; and the Effect of all those good things which we did from the time we enter'd upon to the Time we deserted it , will be so voided and abolish'd , that there will not remain the least Trace or Footstep of it in our Natures , but our Will will become as obstinate again , our affections and Appetites as wild and extravagant as if we had all long permitted them to run on in an uninterrupted Course of Iniquity . And having thus exinguisht all the good Effects of our past Warfare , and rendered by our wilful Apostacy our Natures as corrupt and depraved as ever , we shall thereby be exposed again to the Wrath and Displeasure of God For Gods Love and Hatred are unvariably determined to the same Grounds and Reasons , and herein consists their Immutability , not that he always loves or always hates the same persons , out of a unreasonable Prejudice to the other , but that he always loves and always hates them for the same Reasons ; and he hath expresly declared taht Goodness and Wickedness are the contrary Reasons of this his Contrary affection to his Creatures ; which if it be , 't will hence necessarilly follow , that as his Hatred must convert into Love to us when from wicked we become good , so his Love must convert into Hatred of us when from good we degenerate into wicked . Which Alteration of his Affection towards us , proceeds not from any change in his Nature but from a change in ours ; he always proceeds upon steady and unchangeable Priniciples , and is for ever fixt and constant to the Reasons of his Love and Hatred ; which he could not be , if he did not alter his Affection to us when the Reason of it is altered , if he did not abominate us when he sees us fallen and degenerated from that State of Goodness for teh sake of which he loved us and took pleasure in us . So that by wilfully retreating from our religious Progress , we do not only Extinguish all those good Effects which it had produced in our Natures , not only revive those inveterate Lusts we had almost mortified , and blast those tender Graces which we had therein acquired and improved , but as a Consequence of this , we run out of Gods Arms and Embraces ; and throw our selves head-long from those glorious Hopes to which we have been all this while advancing with so much Labour and Difficulty . What a Madness therefore is it for men to think of retreating that have once actually ingaged in the Christian Warfare , to surrender themselves back into Captivity to their Lusts , after they have fought so many Combats against , and obtained so many Victories over them ! O consider but the great Pains you have been at , the many Prayers and Tears , Abstinencies and Self-denials , Struggles and Convertion with your selves , that it hath cost you to retrieve your selves from the Dominion of Sin and the just Vengeance of God ; and is it not a thousand Pities that all this should prove lost Labour in the End , and be rebder'd as fruitless and insignificant to us as if it had never been ? that after you have taken so much Pains to stem the difficult Tyde , and are at last got within fight of Shore , you should now faint and yield to the Fury of it , and suffer your selves to be born down by it again into that Ocean of Sin and Guilt out of which you were so safely recovered ? Wherefore as you would not render your albour in vain in the Lord , and utterly defeat your selves of all the Fruit of your Religious Endeavours , be still persuaded to struggle and contend , to strive and press forward to the mark of your high-calling . For if now you slacken or remit your Endeavourse , yield to the Current of Temptation , you will soon be driven down by it again as far from the Love of God and from the Hope of HEaven , as ever you were in the most degenerate State of your Natures . III. CONSIDER that if by willfully sinning we retreat from our Christian Warfare , we shall forfeit the Fruit of our Labour after we have undergon the greatest Difficulty of it . For , as I shewed above , the main Difficulty of the Christian Warfare lies in the Entrance of it , and this I suppose you to have already past . You have already indured those sharep Pangs and Throws that are wont to accompany the Birth of a new Resolution ; you have undergon the hard Pennance of a deep and through Consideration , the sharp Stings and Remorses of a solemn and sorrowful Repentance ; you have forc'd your most Importunate Inclinations , and withstood the most violent Counter-struggling of a perverse and denegerate Nature ; you have Conquered your Will in the Height of all its Obstinacy and Resistance , and Rescued it from the Arms of your Lusts when 't was most inslaved and captivated by them ; all this you did , if you did any thing to any purpose , when you first entered upon this holy Walfare . And ever since , you have been breaking the Strength of your evil Inclinations , and conquering the Antipathies of your Nature to your Religion ; in which if you have made any Progress , you must by this Time have broken the Heart of the Difficulty of your Warfare , and have much less Opposition to contend with than ever . So that now in all Probability , there is nothing so difficult between you and Heaven , as that which you have already ingaged with and surmounted ; and will you now turn your backs upon your Enemy , when his main Strength is spent , and you have already sustained the most violent Shocks of his Power ? If you had retreated at the first Onset , when your Sin was seated in its Dominion , and you were yet but raising your Forces and arming your Resolution against it , it had been much more excusable ; for then you had the sharpest Part of your Conflict to undergo being to contend with a flusht and a victorious Enemy , who having as yet all his Strength about him , could not fail to put your Courage to a mighty Tryal . But now to retreat , when you are past the worst , and have gotten above half Way through ; when you have pulled down your Lust from its Throne and Dominion , and so far subdued it to your Religion and your Reason that you have henceforward no more to do but to pursue a Victory , which though you got with a great deal of Toil , you may finish with a great deal of Ease and Pleasure ; now , I say , to retreat in such a prosperous Juncture , and give up the blessed Prize which you have been so long contending for , what desperate Madness is it ! If you had never begun this Warfare , or yielded in the first Conflict of it , what a deal of Pains might you have saved ? How many Prayers and Tears , Struglings and Contentions with your selves might you have escaped and avoided , and at last been in as good a Condition , if not a better , than that wherein your Apostacy will certainly leave you ? And when a man hath been so long taking Heaven by Storm and Violence , when he hath broken through so many Oppositions to come at it , and in Despite of all the Darts of Temptation from without , and of all the Weights and Pressures of Inclination from within , he is gotten up as it were to the Top of the Scaling-Ladder , has laid hands on the Battlements of Heaven , and is ready to leap in and take Possession of the Joys of it , what a Madness is it for him now to let go his Hold and tumble headlong down again into that Abyss of Sin and Misery out of which he had recovered himself with so much Labour and Difficulty ! Especially considering IV. THAT by this our Relapse we shall not only forfeit the Fruit of our past Labour , but also render our Recovery more hazardous and difficult than ever . For what the Apostle pronounces concerning Apostates from Christianity , is in a great Measure applicable to those who having ingaged in the Christian Warfare , fall off from it again to their old sinful Courses ; it is impossible , i. e. 't is extreamly difficult , for those that were once enlightned , and have tasted of the heavenly gift , and were made partakers of the holy Ghost , and have tasted the good word of God , and the powers of the World to come ; if they fall away , to renew them again to repentance , Heb. vi . 4 , 5 , 6. For besides that by falling from his first Repentance , a man grieves and chases the Holy Spirit from him , without whose Aid he can neither stand when he is up , nor recover when he is faln ; and having Chased him away , he cannot well expect that he will be so ready to return and co-operate with him after he hath treated him so rudely by quenching his Motions , unraveling his Workmanship , and extinguishing all those heavenly Effects which his Grace had produced in his Soul. For how can this blessed Assistant of Souls but take it in great Disdain to be thus mock'd and disappointed , when he had been so industriously labouring for a Wretches Good , to lift him out of the Mire wherein he was sunk and perishing ; and when he had succeeded so far in his Labour as to help him quite out , and was washing and cleansing his polluted Spirit and dressing it for the Embraces of the Father of spirits , to see this Wretch turn back after all , and plung himself headlong into the Mire again , how can he but resent such an ungrateful Disappointment of his Labour with unspeakable Grief and Indignation ? And if upon such Resentment he should , as he justly may , wholly retire from him , and leave him forever to wallow in his own Hearts Lust , his Condition will not be only dangerous , but desperate . What the blessed Spirit will do in this Case , I cannot certainly determine , because he may do as he pleases , being totally released by the Sinners Apostacy from all Obligation of Promise . But it makes my Heart ake to think , how much Reason there is to fear that he will utterly forsake and abandon him , and not throw away any more of his Grace upon a Wretch on whom he hath already spent so much to no purpose . And if the heinous Affront which the blessed Spirit receives by your Apostacy should put him upon this Resolution , you are damn'd above-ground , and everlastingly forsaken of all Hopes of Recovery . But besides all this , ( which one would think should be sufficient to startle any sober Man from making such a desperate Experiment ) by falling off from your Repentance , you must needs be supposed to offer a mighty Violence to your Consciences ; which having been already awaken'd into a through Sense of your past Sins , must necessarily reflect upon your present Apostacy with unspeakable Horror and Affrightment ; which if it doth not presently scare ye back again to Repentance , will put ye upon more desperate Courses than ever . For now if your Conscience won't be quiet , you have no other Remedy but to ruffle with it , and out-brave its Horrors by being more couragiously wicked ; and as those barbarous Parents that sacrificed their Children to Moloch were fain to make Noises round the burning Idol with Drums and Timbrels to drown their dying Shrieks and Grones , least they should move them to Compassion ; so when by your wilful Relapses you have sacrificed your Conscience to your Lust , and it begins to Shriek out from among those Flames of Guilt whereinto you have cast it , you have no other Remedy , unless you repent immediately , but to make a Tophet round about it , and drown its Out cries in Excesses of Riot ; to put your selves into a tumultuous Hurry of Wickedness and Folly , that you may not hear those ill-boding Shrieks within , and sear over the Wounds of your Conscience with a thick Custom of Sinning , that they may neither bleed nor smart . So that if once you turn Recreant to your Christian Warfare , you will be forced , in your own Defence , to plung your selves deeper into Sin than ever . For now you must sin not only to greatifie your Lusts , but to stupifie your Conscience , and this last you can never do without being excessively wicked . You must now be puny Sinners no longer , if ever you intend to sin quietly , but resolve to turn Heroes in Iniquity , and out-sin your natural Sense of Good and Evil. In order whereunto you must give your wounded Spirit Gash after Gash , and follow the Blow till you have left it past feeling ; you must heap on Loads of Guilt upon your Conscience till with the continued Pressure you have rendered it callous and insensible ; and when by this means you have sunk your selves deeper into Sin than ever ( as you will doubtless soon do ) how much more difficult and hazardous must your Recovery be ? For now you will need much more Assistance than ever you did in your first Repentance , and have much less Reason to expect it . So that though I dare not say your Condition will be desperate ; yet I must tell ye 't will be so fearfully dangerous , that unless God out of a peculiar Mercy to ye , awake ye by some extraordinary providence , and at the same time co-operate with ye by an extraordinary Grace , you must certainly miscarry for ever . V. CONSIDER that by your deserting of the Christian Warfare , you will not only render your future Recovery more difficult , but you will also plung your selves for the present into a far more guilty and criminal Condition than ever . For thus St. Peter determines in the Case , 2 Pet. ii . 20 , 21. if after they have escap'd the pollutions of the world , through the knowledg of the Lord and Saviour Jesus Christ , they are again intangled therein , and overcome , the later end is worse with them than the beginning . For it had been better for them not to have known the way of righteousness ; then after they have known it , to turn from the holy commandement ; that is , by relapsing into those sinful Pollutions out of which they had been rescued by the Belief and Knowledg of Christianity , they have rendered themselves much more guilty , than they were before when they were Infidels ; so that if they had never been acquainted with the Gospel , nor taken one Step in the Pathes of its holy Commandements , it had been much better for them , and God would have been much less angry and displeased with them . For by our Apostacy into a wicked Life , we do not only return back into as bad at least , if not a worse Condition than ever ; but , First , We do also make void all those Operations of the Spirit of God , by which we were so effectually persuaded to undertake , and hitherto to prosecute the Christian Warfare . By relapsing into a state of Sin again , we wilfully undo all that he hath been doing , we revive those Lusts which he hath been mortifying , and root up those Graces which he hath been planting and watering within us ; and when with great Contrivance and Industry he hath drest and cultivavated our Nature , pluckt up the Weeds of it and planted it with the Flowers of Heaven , we wilfully spoil and lay it wast again , and turn his growing Sharon into a barren Wilderness . So that besides all that Guilt which arises from those sinful Courses whereinto we are relapst , we are now become guilty of the greatest Outrage to the Spirit of God ; we are guilty of destroying the dearest Fruits of his Labour , of laying wast his Inclosures , quenching his Motions ; extinguishing his Graces , and strangling all those heavenly Effects which he by his powerful Goodness had produced in our Natures . And what a black Aggravation of our Guilt must it be , thus to baffle and disappoint the Spirit of God ? But then Secondly , As by our Apostacy we offer the rudest Affront to the Holy Spirit , so we commit the greatest Violence both upon our Conscience and Experience . For in all Apostacies we sin with an awakened Conscience , with the Convictions of our Guilt glaring in our Eyes , and are fain to contend and struggle with our own Mind , before we can break through those Checks and Restraints it lays upon us , which must needs be a great Aggravation of our Guilt . For the more light and persuasion a man sins against , the more of Will and Malice there is in his Sin , and consequently the more of Guilt . For what can be more Malicious , than for a man to dare and defie his own Convictions , and charge into the very Mouth of them , while they are spitting fire and roring everlasting Ruine against him ? This plainly shews him to be acted by a desperate Resolution , when for the sake of his Lusts he dares confront the Terrors of his Conscience , and rather than be barred the Enjoyment of them , he will plunge himself headlong into a foreseen Ruine , and leap after them into Hell with his Eyes open . And yet thus we do in all our wilful Apostacies ; we sin against the quickest Sense of our Danger , the loudest Warnings of our Conscience , and the clearest Convictions of our Reason ; which being all most horrid Aggravations , must needs swell up our Guilt to a monstrous Proportion . Neither do we sin only against our Conscience , but also against our Experience . For it is to be supposed that we have made some Proof and Tryal of Religion , and having done so , we must needs be sensible that there is nothing in it but what is reasonable and practicable and highly for our Good ; nothing but what tends to the Tranquility of our Minds , the Peace of our Consciences , and the Perfection of our Natures ; and being throughly assured of all this , and that not so much by Discourse as by our own Sense and Experience , what a horrid Baseness would it be , if notwithstanding this we should renounce and desert it ? If we had never tryed it , we might have urged our Ignorance or Want of Experience as an Apology for our Refusal to submit to it ; we might have pretended that for Want of a more intimate Acquaintance with it , we lookt upon its Commands as impossible , or at least as very difficult and altogether fruitless and ungrateful to humane Nature , and that if we had once complyed with it , we must have presently renounced every thing that is pleasant and desirable , and from thenceforth have been contented to sigh away our Lives in unsufferable Severities and a melancholy Retirement from all the Joys and Festivities of humane Conversation ; for such frightful Representations men that are unexperienced in Religion , are apt to make of it ; which though it be far from justifying , may in some Measure extenuate their Enmity to it . But you that have tryed Religion , must needs have experienced that all this is false ; that its Commands are easie enough to a willing Mind , and that the many Advantages they bring with them do abundantly compensate for their Difficulty ; that they are so far from barring men any innocent Pleasure , or Comfort of humane Life , that they purifie the Pleasures of it , and render them more grateful and generous ; that besides this , they bring mighty Pleasures of their own along with them , the Pleasures of a glorious Hope , a serene Mind , a calm and undisturbed Conscience , which are such as do far out-relish the most studied and artificial Luxuries ; all this you cannot but know , if you have made any considerable Tryal of a sober and wel-advised Religion . So that if now you Apostatize , you will not only affront your Conscience , but your Experience too ; and the past Sense you have had of the Goodness of Religion , will rise up in Judgment against ye , and for ever silence all the Excuses you can urge for your selves , and leave ye nothing to say , but that you were sick of your Ease and tired with the Refreshments of Religion . But then Thirdly , As your Apostacy will be a grievous Affront to the Spirit of God and to your own Conscience and Experience , so 't will be one of the foulest Dishonours that you can cast upon Religion . If you had never been ingaged in the Christian Warfare , the Honour of Religion could never have been so nearly touch'd by your wicked Courses , and all considering Men would have attributed your Enmity to it , to your Ignorance and want of Experience , and never have thought the worse of it when they saw it so contemptuously treated by one that was never acquainted with it . But if now you revolt into wicked Courses after you have made Tryal of it , what will the World say ? Look ye , here is one that hath made an Experiment of the Religion you so much celebrate , and which you extol and cry up for such a pleasant and amiable thing ; if it were what you pretend , how comes it to pass that after so long Tryal and Experience of it , this man should now at last renounce and forsake it ? Which is such an Objection , as can be no otherwise solv'd but by demonstrating the man whose Apostacy started it , to be forsaken and abandoned of his own Reason . For if upon the Tryal he hath made of Religion , he had experienced it to be that good and grateful thing it is represented , it is not to be imagined he would ever have revolted from it , had he been capable to deliberate of his own Choices and Actions . And how can they that are Strangers to Religion forbear suspecting the Goodness of it , when they see a man , after Tryal , and in his right Senses , declare by his Actions that Vice is better and more eligible than Vertue , and do behold the Pleasures of Sin prefer'd before the Joys and Satisfactions of Religion , by one that hath made a through Experiment of them both ? So that by Apostatising into sinful Courses after a through Tryal of Religion , we take an effectual Course to defame and scandalize it , to render it a stone of stumbling and a rock of offence to those that have had but little or no Acquaintance with it ; and if by our Example any should be disheartned either from entering into or proceeding in the Christian Warfare , their Blood will be one day required at our Hands , and so we shall raise a most fearful Cry upon ourselves , and have not only the Spirit of God and our own Conscience and Experience , but also the Blood of all those Souls who have stumbled at our Apostacy lifting up their Cries together to the Tribunal of God for a dire and speedy Vengeance against us . VI. CONSIDER , if after you have made some Progress in Religion you revolt into sinful Courses , you will not only render your selves for the present more guilty , but , as a Consequence of that , you will certainly expose your selves , if you die before your Recovery , to a deeper and more dreadful Ruine . For this we may depend upon , that the Judg of all the World will do righteously , and consequently , that as on the one hand he will proportion his Rewards to our Services , so on the other he will measure his Punishments by our Guilts and Demerits ; and if he thus proceed ( as he most certainly will ) how horrible is it to think of the black and dismal Fate that hangs over the Heads of Apostates , whose Guilt being aggravated by those above-named Circumstances to such a prodigious Bulk and Magnitude , must be supposed to draw after it a Punishment proportionable ? And if so , then doubtless the Portion of Apostates among wicked and miserable Spirits will be the most wretched & deplorable . For besides those supernumerary Stripes they must expect to receive from God , as being Servants that have known their Masters Will , and experienced the Goodness of it , and yet have finally refused to comply with it , their reflections on their own Apostacy , and the Folly and Madness of it will doubtless gall and torment them a thousand times more than all the other Stings of their Conscience together . For how must it inrage them against themselves , to ruminate on their own Follies , as they are wandering through the Infernal Shades ! O desperate Creatures ! from what glorious Hopes have we precipitated our selves into this dismal State ! We had once got a fair Way onwards to Heaven , and were arived within Sight of its blessed Shores : we had shaken off our Lusts , mastered our Inclinations and subdued our Wills to the Will of God ; and in so doing had conquered the most difficult Part of our Voyage ; we had weathered the cross Winds of Temptation from without , and stem'd the Tide of corrupt Nature within , so that had we but bore up couragiously a little farther , we that are now howling among damned Ghosts , might have been triumphing with blessed Spirits . But O abominable Fools and Traytors to our selves ! after all the successful Pains we had taken to be happy , we have shipwrack'd our Souls at the Mouth of our Harbour ; and to gratifie a base Lust , have leapt headlong from the Brinks of the Rivers of Pleasure , into this Lake of fire and Brimstone . And have we thus undone our selves , thus madly , thus without Pretence or Temptation ! O! cursed be our Folly , cursed be our Lusts , and for ever cursed be we for harbouring and entertaining them ! Thus will these miserable People incessantly rave against themselves , and with dire Reflections on their desperate Follies for ever inrage and multiply their own Torments . So that were I descending to the bottomless Pit , and had but so much Time before I came there , as to make one Prayer more in my own Behalf , next to that of being wholly delivered thence , I know none I should sooner pitch upon , than this , O Lord deliver me from that Portion of Hell , which thou hast reserved for Apostates . SO that if now that we have so far ingaged our selves in the Christian Warfare , we should be so mad as to retreat into our old sinful Courses , it had been a thousand times better for us that we had never ingaged in it at all . For unless we repent of our Retreat , and come on again , we have taken a great deal of Pains in Religion to no other Purpose , but only to to treasure up to our selves wrath against the day of wrath , and heat the Furnace of our future Torment yet seven times hotter . Wherefore since the Matter is now reduced to this Issue , that if we revolt from our Christian Warfare we shall not only defeat our selves of all the Fruit of our past Labour and Contentions , but also inhance our future Punishment ; so that we must either resolve to win Heaven by our Perseverance , or sink our selves into the neithermost Hell by our Apostacy ; let us pull up our Courage , and mangre all Temptations to the contrary , continue steadfast and immoveable in our Christian Resolution , remembring what the Captain of our Salvation hath promised ▪ Rev. iii. 21 . To him that overcomes , will I grant to sit with me in my Throne , even as I also overcame , and am sat down with my Father in his Throne . CHAP. V. Containing some short Directions for the more profitable reading the preceding Discourse , and also for the Conduct and regular Exercise of our Closet Religion in all the different States of the Christian Life ; together with Forms of private Devotion fitted to each State. IN the foregoing Chapter I have indeavoured a full Account of all those instrumental Duties of Christianity by which we are to acquire , improve and perfect the principal Vertues of it , in the Perfection of which Vertues Heaven which is the great End of Christianity consists . And for the more distinct management thereof , I considered men under a threefold State ; first as entering into the Christian Life ; secondly as actually ingaged in the Course of it ; thirdly as improving towards Perfection by Perseverance in it ; and gave a distinct account of all those Instrumental Duties that are proper to each of these States . And now that what hath been said in that and the preceding Chapters may have its due Effect upon the Readers Mind , I have thought fit to reduce it to Practice by directing men , First , how to read and apply the several parts of it to their own particular States ; Secondly , By furnishing them with some short Rules for the more profitable Exercise of their private Religion in each of those different States , together with Forms of private Devotion fitted to each State. I. AS to the first of these , it is to be considered , that to the making men sincere and hearty Christians , it is highly necessary that they should have a right understanding , First , of the Nature of the great and chief End which Christianity proposes to them ; Secondly , of the Means by which that End is to be obtained ; Thirdly , of the natural Tendency of all the Vertues of Christianity towards this blessed End , and of the contrary Tendency of the opposite Vices towards their eternal Misery and Ruin. Of all which I have indeavoured to give an Account in the three first Chapters of this Book . Wherefore I would advise the Reader , 1. Carefully and seriously to peruse those Chapters wherein ( because I have been sometimes forc'd by the sublimity of my Argument to discourse a little more abstrusely than in any of the following Parts ) it will be necessary for him to imploy more of his Thoughts and Consideration , and not to content himself with a slight and cursory Perusal . And when by a serious Consideration of what hath been there discoursed , his Mind is fully convinc'd what a kind of Heaven he is to expect hereafter , what kinds of Means are necessary to obtain it , how naturally all the Vertues of Religion do raise up mens Souls to Heaven , and how all the contrary Vices do as naturally sink and press them down to Hell , it is to be hop'd he will be fully persuaded of the indispensible Necessity of entering into the Christian Life ; which if he be , I would advise him , 2. Seriously to read over and consider the first and second Sections of the fourth Chapter , wherein are contained the several Duties which are proper to his State of Entrance into the Christian Life , and also proper Arguments and Motives to ingage him to the Practice of them ; which if he would read to good Effect , he must by no means content himself with a single Perusal , but read them over at least once a week whilst he continues in that State , till he fully comprehends the Meaning and Use of all those Duties and the Force and Cogency of those , Arguments ; which if he do , it is to be hop'd he will at last be reduced to a through and wel-weighed Resolution of forsaking his Sins and actually ingaging in the Christian Life . Which being done I would advise him , 3. With the same Care and Frequency to peruse the third and fourth Sections of the fourth Chapter , wherein are contained all the several Duties proper to this second State of actual Engagement in the Christian Life , as also sundry Arguments or Motives to press and inforce them ; and when by the Assistance of these Duties he hath continued for some time faithful and constant to his good Resolution , 4. Together with the third and fourth Section , let him often peruse and consider the fifth and sixth , wherein are contained the Duties appertaining to the third State of Emprovement and Perseverance in the Christian Life , together with some Considerations to inforce the Practice of them . All which I would earnestly persuade the pious Reader to read and consider over and over again , till his Mind is fully instructed in the Nature and Vse of each Duty , and hath throughly digested the Force and Evidence of every Argument . And this may suffice for the first thing proposed concerning the profitable Method of reading this practical Treatise . II. AS for the second Part of it , which is that which I mainly design in this Chapter , viz. the Rules and Directions for the private Exercise of our Religion in each State of the Christian Life , together with the Forms of private Prayer fitted for each , take them in their following Order . Directions for the more profitable Exercise of our private Religion in the State of our Entrance into the Christian Life . In the Morning before you go into the World , enter into your Closet , and there consider with your self a while the miserable State you have reduc'd your self to by your past sinful Courses , the absolute Necessity of your forsaking them , and the possibility of your Recovery if your heartily indeavour it ; and then adress your self to God in this following Prayer . O Most glorious and eternal God , thou art the fountain of Beings , the Father of Angels and Men , the righteous and almighty Governour of Heaven and Earth ; from thy Throne thou beholdest all the Children of men , and their most secret Actions are open and naked to thy alseeing Eye ; and such is the Purity of thy Nature that thou lovest Righteousness and hatest Iniquity wheresoever thou beholdest it ; with what Face then can I , a most miserable polluted Wretch , appear in thy presence , who by the past course of my Wickedness and Rebellion against thee , have not only rendered my self guilty and justly obnoxious to thy eternal Displeasure , but have also contracted such obstinate Dispositions and Inclinations to sin on , as without thy Grace and Assistance I shall never be able to conquer ! O desperate , vile and ungrateful Wretch that I have been ! I have renounced the God of my Being , and the Fountain of my Mercies ; I have despised thy Goodness , trampled upon thy Authority , mock'd and abused thy Patience and long suffering , and in Particular I must confess , to my own Shame and Confusion , I have been wofully guilty of . * And now by these my manifold Abominations I have utterly undone my self , unless thou take pity upon me . I confess I have forfeited my soul into thy hands , and if thou so pleasest thou mayest justly cast me away from thy Presence and make me a dire Example of thy Vengeance for ever . But I know O Lord , that thou desirest not the Death of a Sinner , but rather that he should repent and live ; and upon the Propitiation of thine own Sons blood , thou hast declared thy self willing to receive returning Prodigals , and to be heartily reconciled to them , notwithstanding all their past Provocations . O that I could return , that I could but shake off those corrupt Inclinations which detain my wretched soul in Captivity ! I am willing to contribute towards it whatsoever I am able , but alass without thee all that I can do will be utterly ineffectual . Wherefore for thy tender Mercies sake , for thy dear Sons and my Saviours sake , have pity upon a miserable Wretch , that without thy helping hand is lost for ever . And since thou hast given me thy Gospel as an outward means to save and recover me , O do thou inable me by thy blessed Spirit heartily to believe and throughly to consider it . For which end I beseech thee to remove all sinful Prejudices from my Mind , that so I may impartially weigh those Evidences thou hast given me of the Truth of it ; and do thou suggest them to my Mind with such a clear and convincing Light , as that they may at last conquer my Infidelity , and beget in me a firm and lively Faith. And forasmuch as my mind is vain and roving , and utterly averse to all serious Considerations , O do thou who art the Father of Spirits and canst turn the Hearts of men which way thou pleasest , inspire good Thoughts into me and imprint them upon me with such a Power and Efficacy , as that my wandring Mind may be reduced by them to a through Consideration , and my stubborn Will to a firm Resolution of Amendment . Particularly I beseech thee to give me a right understanding of the urgent need I have of a Saviour , and of all those things which he hath done and suffered , and is still doing at thy right hand in order to the cleansing my guilty and polluted Nature , and restoring me to thy Grace and Favour ; that so hereby I may be fully convinced how odious my Sins are in thy sight , how base and vile they have rendered me , and at what a mighty Distance they have set me from thee , and that being convinced of this I may put on a holy Shame and Confusion , and abhor my self in dust and ashes before thee . Thou knowest , O Lord , it is not in my power to soften this hard and unrelenting Heart and affect it with that Godly sorrow which is requisite to work a true Repentance . O do thou smite it with such a sharp and piercing sense of my Sins , as may cause the floods of unfeigned Grief and Contrition to gush forth from it . Cause me to bleed for my sins now , that I may not bleed for them for ever ; and that having felt the Smart and Anguish of them , I may utterly detest and abhor them , and never be reconciled to them more . Thus do thou assist me , O good God , in the Exercise of all these Duties , till thou hast throughly conquered my Will by them , and prepared it for a firm Resolution to forsake all ungodliness and worldly lusts and to live soberly , righteously and godly in this present world . And now that I am going into the world among those very Temptations that have hitherto so miserably captivated and inslaved me , O let thy blessed Spirit be present with me to keep my drousie Conscience awake , and arm me against them with his holy Inspirations , that so those good Thoughts and Desires which thou hast at present excited in me , may stick fast upon my Soul in the midst of my worldly Occasions , and never cease importuning my Conscience , Will and Affections , till they have produc'd in me the happy Effect of a serious and hearty Repentance . All which I most earnestly beseech of thee even for pity sake to a poor perishing Soul , and for Jesus Christ his sake , in whose name and words I farther pray , Our Father , &c. In the Evening when you find your self most sit for serious Thoughts , go into your Closet again , and consider cooly with your self whether you are heartily willing to part with every Sin , and particularly with your beloved Sin , and to submit to every Duty , and even to those that are most contrary to your vicious Inclination ; if you are not ( as it 's very probable you will not for some time ) or if you find the least reason to suspect you are not , press your self anew with such divine Reasons as are most apt to affect you , with the Hope of Heaven and the Fear of Hell , with the love of God and of your Saviour ; represent your Obstinacy to your self with all its Baseness and Disingenuity , Madness and Folly , till you find your self affected with a sorrowful Sense of it , and then offer up this following Prayer . O Father of Mercies and God of all Grace and Consolation , who art a ready help in time of need , look down upon me , I beseech thee , a miserable and forlorn Wretch , that have wilfully sold my self Captive to the Devil , and am now strugling to get loose from this my wretched Bondage into the glorious Liberty of the Sons of God. I know , O Lord , that I am striving for my immortal Life , and accordingly as I succeed I expect to be happy or miserable for ever . I have seriously considered the Reasons on both sides , and am fully satisfied in my mind that there is infinitely more Force in thy Promises and Threats , than in all the Difficulties of my Duty and the Pleasures of my sin . But after all this , I find a law in my Members warring against the law in my Mind , a perverse Will that rejects the counsels of my Reason , that makes obstinate Reservations of some beloved Sins , and Exceptions to some particular Duties in despite of all the persuasion of my Reason and Religion . So that after all my Endeavours I am still detain'd in Captivity to the law of sin that is in my Members , and am not able to incline my self to an intire Resolution of Amendment . O wretched man that I am who shall deliver me from this body of Sin and Death ! I know , O Lord , though I am weak and impotent , and of my self unable to shake off the Chains and Fetters of my Lusts , yet thy Grace is abundantly sufficient to rescue and deliver me from them ; and thou hast promised to assist with it my honest Endeavours , and crown them with a blessed Success . Wherefore for thy Truth and Mercies sake ▪ suffer not thy poor Creature who with pitiful and bemoaning Looks cries out for help to thee , to spend himself in weary and fruitless Struglings against this violent Torrent of my sinful Nature , which without thy aid will quickly overcome my poor Endeavours and drive me down into eternal Perdition . My sole Dependence is upon thee , my Hope of Success is wholly in thee , help , Lord , help or else I perish ; stretch forth thy powerful Arm to my sinking Soul , and let not this Deep swallow me up ; but do thou so quicken my faint Endeavours , so strengthen my weak and doubting Faith , so enliven my cold and languid Considerations , so clear up my Convictions of my need of a Saviour and of the Danger and Odiousness of my Sins , and thereby so increase my penitential Sorrows and Remorses , as that by all these means together my obstinate Will may at last be conquered , and effectually persuaded to part with every Sin , be it never so dear to me , and to comply with every Duty , be it never so cross to my vile Inclinations . Then shall I freely resign up my self unto thee , and with a firm Resolution devote all my Powers to thy Service . And that I may do so , and by so doing be reconciled to thee , O my offended God , before I go hence and be no more seen , receive me I beseech thee into thy protection this Night , that I may yet see the light of another Day , and have a longer space to finish my Repentance . All which I humbly implore even for Jesus Christ his sake , in whose name and words I farther pray , Our Father , &c. If upon searching your own Heart , you find that after you have fairly represented to your self what sinful Pleasures you must part with , what Duties you must submit to , and what Difficulties you must ingage with , you are willing without any Reserve or Exception to submit your self to God , beware you be not too hasty to form your Resolution , but take some little time to try your self ; see whether you will continue to morrow of the same mind you are in now , and if then you perceive you have reason to suspect your self , try a little longer , and at the present indeavour as much as in you lies to confirm and settle your self in the good Mind you are in , by pressing and urging your self with all those Arguments of your Religion by which you have been thus far convinced and persuaded ; and while you are thus trying your self , instead of the former , let this be your Evening Prayer , O Blessed Lord and most merciful Father , thou art a God hearing Prayer and to thee shall all flesh come ; I admire thy Goodness , I adore thy Grace , that after so many heinous provocations I have given thee for which thou mightest have justly shut thine ears against me for ever , thou hast heard my Cries and pitied my Misery , and thus far contributed towards my Recovery . I acknowledg 't is by thy Grace that I am what I am , that this stubborn Heart begins at last to relent , this perverse Will to bow and stoop , these lewd Affections to hunger and thirst after Righteousness ; that now at last my foolish soul is persuaded to part with those sins which are its Plagues and Infelicities , and to imbrace those blessed Duties by which thou hast designed to raise me to immortal Glory . By these good Beginnings thou hast given me some Reason to hope for a happy Success upon my poor Endeavours . Praised be thy Grace , I am at present heartily willing to be thine , and were I but sure to continue thus minded and disposed , I would immediately make over my Heart and Will to thee by the most solemn Engagement . But , O Lord , I am afraid of my self , I dread my own Inconstancy , and thou knowest I have too much Reason for it . I have mocked thee too often already with my deceitful Promises and Engagements ; I have sin'd and then promised Amendment , I have promised Amendment and then sin'd again , as if all that I meant by my Promises , were only to ask leave of thee to sin against thee anew . Now after so many Falsifications I would not for all the World deal treacherously with thee any more ; wherefore before I solemnly resign and devote my self to thee by a new Purpose and Engagement , I desire to make some farther Tryal of my own Stedfastness , to see whether this present Inclination of my Will be the effect of Passion or a setled Judgment . In the mean time therefore I do most humbly beseech thee to be present with me in all my ways , and continually to influence my Mind with thy Grace and Spirit ; to strengthen my Faith , to fix my Consideration , to persuade my Will , and feed and cherish these my holy Desires with good Thoughts and Inspirations , that so I may remain stedfast and immoveable , and no Temptation whatsoever may be able to alter the Temper of my mind or divert it from its good Inclination ; and that having had a sufficient Experience of the fixed Disposition of my Soul to obey thee , I may devote my self to thee with a chearful Heart and an assured Hope of my own Sincerity and Constancy . O Lord hear and help me for thy Mercies sake , and for Jesus Christ his sake , in whose most perfect Form of Prayer I farther pray , Our Father , &c. If after a sufficient Tryal of your self , you find you are constantly inclin'd to submit to God , to part with every Sin & comply with every Duty , consider that now it is high time for you to devote your self to God , and what abundant Reason you have for it , and what a powerful Obligation you must lay upon your self by so doing ; and when you have seriously considered these things , give up your self to God in this following Form of Prayer , which for the greater Sanction and more awful Solemnity of your good Resolution , you would do well to repeat at the next Sacrament . O Most merciful Father , so infinite is the Goodness of thy Nature , that thou art always ready to pity and relieve the poor and needy , and to extend thy timely Succours to us helpless Sinners whensoever we cry unto thee . Of the truth whereof thou hast given me , who am the vilest of Sinners , a most sensible Proof and Experiment . For not long ago I was so dead in Trespasses and Sins , that , hadst not thou took pity upon me and quickned me by thy Grace , I had dyed for ever ; my Vnderstanding was so blind that I saw not my Danger , my Conscience so sear'd that I felt not my Guilt , my Will so inslaved to my Lusts that I could not indure to think of parting with them ; but now , blessed be thy Grace which first excited my Endeavours and hath hitherto prospered them , I do not only see the Danger my Sins have exposed me to , and sensibly feel the Guilt of them , but am freely willing to renounce them for ever , and to part even with those darling Lusts that have heretofore been as dear to me as my right Eye . And now , O Lord , I am come before thee , and I hope with a truly Loyal and sincere Heart , to offer up my Soul and Body to thee , and vow an everlasting Obedience to thy blessed Will. For Jesus sake refuse not this poor Oblation , which though it be infinitely unworthy of thine Acceptance , is the best thing I am able to present thee . To thee ; O glorious Trinity , Father , Son , and Holy Ghost , I do from henceforth eternally devote my self and all my Faculties . [ * And here at the Table of my blessed Saviour , and upon these sacred Memorials of his Wounds and Blood ] I utterly abjure all known and wilful Sins and Rebellions , and particularly all such as have been heretofore most dear to me ; faithfully promising by thy gracious Assistance from henceforth to observe thy Law without any Reserve or Exception . This in the Sincerity of my Soul I do here vow to thy divine Majesty , and however I may be hereafter tempted I will never wilfully depart from it or from any Part of it , so help me O my God for Jesus Christ his sake , in whose own words I farther pray , Our Father , &c. Directions for the more profitable Exercise of our private Religion in the state of our actual Engagement in the Christian Life . When you go into your Closet in the Morning , consider seriously with your self the solemn Engagement you lye under ; what a crying guilt it would be to violate it , what Madness and Folly to recede from it , after you have taken so much pains to reduce your self to it , what mighty Reasons you have to persist in it , and what powerful Assistance is promised you , if you be not wanting to your self ; and then offer up this following Prayer , O Eternal God , who art the Father of our Lord Jesus Christ , and dost through him bestow so many good and perfect Gifts upon thy Creatures , I desire for ever to remember and adore thy Goodness towards me , whom thou hast snatch'd as a Firebrand out of the Fire , and at length reduced to a serious Purpose of Amendment after a long and obstinate Course of Disobedience , in which if I had still persisted I must have perisht everlastingly . O blessed be thy great Name , that after so many years Rebellion against thee , for which I have long ago deserved to be banish'd into utter Darkness , I do yet behold the light of another Day , and am allowed a farther Space to repent and execute my Purpose of Amendment . And now , O Lord , as thou hast wrought my Will into a good Resolution in despite of all the corrupt Inclinations of my Nature , leave not I beseech thee thy Workmanship unfinish'd , but by the mighty Operation of thy Grace excite and inable me faithfully to perform what I have so seriously resolved . It is a mighty Work that I have undertaken , to cleanse a base polluted Nature , and root up all its filthy Lusts and Affections , and plant it with all the heavenly Dispositions , and improve them into everlasting Happiness ; and thou knowest what strong Oppositions will be made against me , and with what powerful Temptations I must struggle throughout the whole Course of my future Endeavour . So that unless thou wilt still go along with me , and still quicken and animate me by thy blessed Spirit , my Work is so great , and my Strength so little , that it will be in vain for me to proceed any farther . These importunate Temptations that surround me will quickly conquer my present Resolution , and I shall do , as I have too often done already , resolve and sin , and sin and resolve , and so increase my Guilt by the Treachery of my Vows and Engagements . Wherefore , for Jesus Christ his sake , withdraw not thy self from me , but continue to assist my weak Endeavours by thy powerful Grace , till thou hast crown'd them with a perfect Victory . For which End , I beseech thee inspire me more and more with Patience and Constancy of Mind , that I may stand fast in my good Resolution in despite of all Temptations to the contrary . Suggest to my Mind those holy Examples thou hast set before me , especially that of my blessed Saviour and incline my Heart to coppy and imitate them . Direct me to some wise and faithful Guide , that may be willing and able to assist me in all my spiritual Necessities ; and by frequently exciting me to dedicate my Actions to thee , do thou purifie my Intentions from sinful and from carnal Aims , that so I may always live to thy Glory . And since thou art present with me wherever I am , and dost always behold me whatsoever I am doing , O do thou inspire me with such a strong continual and actual Sense of it , as may be a constant Check to my sinful Inclinations , and render me afraid of offending thee . Let thy blessed Spirit be my constant Monitor , to put me in mind to consider my Ways , and frequently to examine my Actions , that so whenever I go astray I may be immediatly convinc'd of it , and by my speedy Repentance recover my self before I have wandered too far from my Duty . And grant I beseech thee that the sense of my past Failings may still render me more watchful and circumspect for the future ; that whensoever I have been carelesly or wilfully faulty , I may from thenceforth be more cautious of my Actions , and more vigilant against the Temptations that betrayed me . And that I may not run my self unnecessarily into Temptation for the future , preserve me , O Lord , from sloth and idleness , and from intermedling with matters that do not belong to me , and do thou still put me in mind to do my own Business , and to be faithful and diligent in the State and Calling wherein thou hast placed me . And that I may always serve thee with Freedom and Alacrity , remove from me I beseech thee all unprofitable Sadness and Melancholy , and help me to acquire an equal Tranquillity of Mind , and a becoming Chearfulness of Spirit . For which end , Good Lord , do thou inspire me with a lively Sense and earnest Expectation of that blissful State towards which I am travelling ; that having this glorious Prospect always in my Eye , I may go on with Joy and Triumph over all the Difficulties and Temptations that oppose me . And that by all these means I may be more and more strengthened and confirmed in the good Resolution I have made , do thou stir up my slothful mind to a dilligent Attendance on thy publick Ordinances , that so in the solemn Assemblies of thy Saints I may constantly hear thy Word with Reverence and Attention , offer up my Prayers with Fervency and Devotion , and approach thy Table with all that Humility and Love , Gratitude and Resignation of Soul that becomes this solemn Remembrance and Representation of my dying Saviour . In these things , and whatsoever else is needful to secure my Resolution of Obedience , assist me , O Lord , for Jesus Christ his sake , to whom with thy self and eternal Spirit be render'd all Honor Glory and Power from his time forth and for evermore . After this Prayer bethink your self a little what Temptations you are like to meet with in the ensuing Business of the Day , and briefly recollect those powerful Arguments which the Gospel urges to fortifie you against them , and apply them particularly to the Sin or Sins you are most inclined to , and then renew your Resolution to God in the following Prayer . O God who art my Hope and Strength , upon whose Aid and Assistance I depend , look down I beseech thee upon a poor helpless Creature , who am going forth into a busie World that is full of Snares and Temptations . Blessed be thy Name , my Heart continues still resolved upon a through Course of Amendment ; and therefore here in thy dreadful Presence I do again most solemnly promise and ingage my self , that whatsoever Temptations I meet with this Day , I will not wilfully commit any Sin , no not the Sin I am most inclined to ; nor omit any Duty , how contrary soever it may be too my Nature ; and that I will faithfully indeavour to keep such a constant Guard upon my self , as that I may not be surprized and overtaken through my own Inadvertence and Vnwariness . But this , O Lord , I promise not out of any Confidence in my own Strength , but in Dependence upon thee , and in Hope that out of thy tender Pity to a poor impotent Wretch thou wilt not be wanting to me in any necessary Assistance , but that either thou wilt remove from me all great and importunate Temptations , or inable me by thy Grace to repel and vanquish them ; and this I do most earnestly beseech , in the Name and Mediation of Jesus Christ , with whose Prayer I conclude this my morning Sacrifice , Our Father , &c. In the Evening when you find your self best disposed for religious Exercise , set apart such Portions of your Time as you can conveniently spare from your necessary Refreshment and Diversion , to call your self to Account concerning the Actions of the Day ; and enquire whether they have been agreeable to your Morning Promise and Resolution ; and upon Enquiry you will find either that you have faithfully discharged what you promised , or that you have sinned unawares or through Carelesness and Self-neglect , or that you have sinned wilfully and against your own Conscience . If upon Enquiry it appear that you have been faithful to your Morning Engagement , represent to your self the great Reason you have to rejoice in it , and to praise God for it , and then offer up this following Thanksgiving . BLessed be thy Name , O most gracious and merciful Father , for those great and numberless Favours which from time to time thou hast heaped upon me , who am less than the least of all thy Mercies ; particularly for the signal Mercies of this Day , for that thou hast not shut thine Ears against my Prayers , nor withdrawn thy self from me , but hast accompanied me with thy Grace through all those Snares and Temptations to which I have been exposed . Praised be thy Name , that thou hast not suffered me to be tempted above what I was able , that thou hast so powerfully assisted me against those Temptations I have been ingag'd with , and by putting so many good Thoughts into my Mind , hast strengthened my Resolution and rendred it so successful and victorious . 'T is to thy Grace that I owe all the good I have done , and 't is by thy Aid that I have escap'd all the evils I have been tempted to ; wherefore not unto me , O Lord , not unto my Strength or Endeavours , but unto thy Name be all the Glory and Praise of this days Deliverance and Preservation . O never let the Remembrance of this thy Goodness towards me depart from my Mind , but let it kindle in me such a grateful Sense , as may more and more incite me to love and obey thee and depend upon thee for the future . And as thou hast been pleased to conduct me safely by thy Grace through all the Dangers and Temptations of the Day , so do thou take me into thy Care and Protection this Night , and grant that I may awake in the Morning with a Heart so inflamed with the Remembrance of thy Goodness , and so incourag'd with this Days success , and so indeared to the Practice of Vertue by the growing Delights and Pleasures of it , as that I may persist in my religious Course with greater Courage and Alacrity ; and this I humbly beg for Jesus Christs sake , in whose name and words I farther pray , Our Father , &c. If upon Enquiry you find that you have been failing in your Duty , or that you have done any evil Action through meer Heedlessness or Surprize , indeavour to affect your self with a sorrowful Sense of your own Folly , Weakness and Carelesness , and then conclude with this Form of Humiliation , O Most blessed Lord God , who art infinitely glorious in thy own Righteousness and Holiness , and doest for ever will and act according to thy own Nature which is the most perfect Law and Pattern of Goodness . To thy spotless Nature no Evil can approach , who art of purer Eyes than to behold Iniquity ; with what Confidence then can such a polluted Creature as I am appear in thy Presence , how can I lift up my guilty Eyes to thy Throne , who to my past Rebellions , which have been more in number than the hairs on my Head , have this day added so many sinful Failings and Defects , that , shouldest thou be severe to mark what I do amiss , were sufficient to kindle thy Displeasure against me ! 'T was but this Morning that I ingag'd my self to thee , not only to abstain from all wilful and deliberate Sins , but also to set a watch upon my Mouth and Actions that I might not offend thee unawares ; but to my Shame I must acknowledg , I have been wofully careless and remiss , having this Day suffered my self through my own Inadvertency to be surprized into such Actions as nothing can render pittiable or excusable in thy Sight but the miserable Frailty and Weakness of my Nature . What shall I say unto thee , O thou Judg of all the Earth ! I am guilty , I am guilty , and have nothing to plead for my self but the Blood of Jesus , that all-sufficient Propitiation for the Sins of the whole World. O Lord , I do earnestly repent , and am heartily sorry for these my Misdoings , the Remembrance of them is grievous unto me , the Burthen of them is intolerable ; have mercy upon me , have mercy upon me , most merciful Father , and for Jesus Christ his sake forgive me all that is past , and grant that the Sense of these my Miscarriages , may render me more careful and vigilant for the future . And let thy blessed Spirit be always present with my Mind , to recollect my Distractions , and awake my Considerations , and warn me of my Dangers , that I may no more be surprized by sudden Temptations , nor hurried into evil Actions by unexpected Hopes or Fears ; but do thou so subdue my lower Appetites to my Will , my Will to my Vnderstanding , and my Vnderstanding to thy Spirit , as that under his blessed Conduct , I may for the future be prepared against all Temptations , and furnish'd to every good work . And now , O Lord , let not the Failings I have been guilty of this Day , deprive me of thy gracious Protection this Night , but grant that after a safe and comfortable Repose , I may awake in the Morning with such a sorrowful Sense of them , as may for the future oblige me to be more watchful and resolute against them . All which I beg for Jesus Christ his sake , with whose Prayer I conclude this my evening Sacrifice , Our Father , &c. If upon Enquiry it appear that you have commited any wilful , deliberate Sin , indeavour to affect your self with Horror , Shame and Compunction for it , by representing to your Conscience the monstrous Foulness and Ingratitude , the deep Malignity and desperate Madness of your own Action ; and then conclude with this Form of particular Repentance . O Thou most dreadful Majesty of Heaven and Earth , who hatest Iniquity , and hast proclaimed from Heaven thy fierce Indignation against all Vnrighteousness and Vngodliness of men , look down I beseech thee upon me , a vile and guilty Wretch , who stand here arraigned at thy Tribunal by my own Conscience , and am so confounded with the sense of my Sin , and of thy just Displeasure against me , that I tremble to draw near unto thee , and yet I dare not stay from thee . I acknowledg my self unworthy , infinitely unworthy , to come before thee , and am prompted by my own Horror and Shame to hide my self from thee , but yet I know I must come or I must perish . And therefore here , O Lord , I cast my self at thy Feet , and if thou shalt think meet to tread upon me , and to spurn me from thy Presence for ever , I must own that thou art just and righteous in all thy Ways . For thou hast been wonderfully good beyond what I could modestly have wisht , or am able to express ; thou tookest pity upon me when I was all wounded and polluted and weltring in my Blood , when I was sleeping securely upon the brink of Perdition , and had scarce any Sense or Feeling of my Guilt and Misery ; in this woful plight didst thou visit my poor Soul , and with thy preventing Grace awake me to a sense of my Danger , and effectually warn me to flee from the wrath to come . And now when thou hadst brought me to my self , and to a through Resolution of Amendment , and my Soul was in a fair way of Recovery , like an ungrateful Wretch as I am , I have flown in the Face of my Physitian , I have abused his Goodness , and baffled his Grace , and wilfully and deliberately torn open my Wounds again . And this I have done most treacherously , as well as ungratefully , not only against all the Obligations of thy Goodness , but also against my own repeated Vows and Engagements . For 't was but this Morning that I solemnly renewed to thee my Promise of Obedience , and therein vow'd not to offend thee wilfully upon any Temptation whatsoever ; but O vile Traytor that I am , both to thee and to my own Soul , I have by * most base basely falsified this my Engagement ; and this I did with the most unpardonable Circumstance , even against the Dissuasions of thy Grace , the Checks of my Conscience , and the fairest Warnings of my Danger . Had I done it Ignorantly or unawares or under a Surprize , it had been pittiable ; but , O my Guilt , my Guilt , 't was knowingly , wilfully , basely , and maliciously that I did this evil in thy sight ; whereby I have forfeited my Soul , my Innocence and thy Love , and have got nothing in exchange but the Pleasure of a Minute , and a lasting Shame and Repentance . O vile Wretch , O desperate Fool that I am , what have I done ! whither am I fallen ! I have grieved thy Spirit , contemn'd thy Authority , trampled on thy Goodness , and wounded my own Conscience , and by one base Act have thrown my self headlong from all those glorious Hopes whereunto thou hadst raised me . And now , O God , what can I say in my own behalf , my Sin being so great , my Folly so utterly inexcusable ! O I am asham'd , I am asham'd of my self , I lament and abhor the Madness and Wickedness of my own Choice ; and O that it were in my power to recall it ! But woe is me it is past into Act , and by that Act my Innocence is already stained , my Soul forfeited , and it is no more in my Power to undo what I have done , than to recall the Hours of yesterday . What then shall I do , or whether shall I turn my self ! 'T is against thee , O Lord , against thee I have sinned , and now I have none but thee to flee to . I have nothing of my own to plead in my own behalf , my Conscience condemns me , and my Sin , my Sin , cries aloud against me ; so that unless thou wilt be pleased to listen to the interceding Blood of thy Son , and to consult thine own Bowels and Compassions , and from thence to fetch Arguments of Mercy . I am undone for ever by my own Folly. Wherefore for Jesus Christ his sake , for thy own Goodness and Mercies sake , have pity , have pity upon me , heal my Soul , for I have sin'd against thee ; be merciful to my Sin , for it is great . Thou hast promised to receive returning Sinners , to blot out their Iniquities , and to heal their Backslidings . I desire O Lord to return unto thee , I hate and renounce my Sin , and do here abhor my self for it in Dust and Ashes before thee . Wherefore for thy Praise sake , O try me this once more , and do not presently cast me away from thy Presence nor take thy holy Spirit from me , but restrain me by his Grace from all presumptuous Sins , and suffer them not to have Dominion over me . And quicken me , O Lord , for thy Names sake , that for the future I may watch more carefully , resist more vigorously , and walk more circumspectly than I have hitherto done . And that from henceforth I may be intirely devoted to thee , and serve thee without Interruption , do thou so confirm me by thy Grace in my holy Resolution , as that I may choose rather to die than to offend thee any more . And now , O Lord , though by my Rebellion against thee this Day , I have rendered my self most unworthy of thy fatherly Care and Protection , yet I beseech thee to watch over me this Night for good , and give me a safe Repose in the Arms of thy Providence , that I may have yet a farther Space to repent of mine Iniquity . And grant , I beseech thee , that when I awake in the Morning , I may be warn'd by the woful Remembrance of this Days Fall , to take more Care of my Steps , and to shun or refuse those Snares and Temptations that lie all around me . All which I do most humbly and earnestly beg of thee , even for Jesus Christ his sake , in whose name and words I farther pray , Our Father , &c. Directions for the Exercise of our private Religion in the state of our Progress and Improvement in the Christian Life , with Forms of private Devotion fitted for this State. When you enter into your Closet in the Morning , indeavour to affect your self with Gratitude and Thankfulness to God for his Grace , by representing to your self the Danger and Misery of that sinful State out of which you are recovered , and the great Incapacity you were in to recover without his Assistance ▪ and then make this thankful Acknowledgment to him , O Most gracious and most merciful Father , thou art a liberal Benefactor to thy Creation , a never-failing Friend to Mankind , and a most tender Lover of Souls , for whose everlasting Welfare thou hast been always consulting , and hast left no method of Love unattempted , to rescue them from Sin and Misery . O blessed , for ever blessed , be thy great Name for the Experience I have had of this thy fatherly Goodness . I am a monument of thy Goodness , a living Instance and Wonder of thy Mercy , for me hast thou quickned who was dead in Trespasses and Sins , and who had long ago perish'd in mine Iniquities hadst thou not been infinitely patient and long suffering . I had forfeited my Soul to thee , and thou mightest justly have cut me off , and given me my Portion with Hypocrites , and considering how I provok'd thee to it by my daily Rebellions , I cannot but admire thy Forbearance towards me . But that thou shouldest not only forbear me , but follow me with thy Kindness , and never cease importuning me to return to my Duty and Happiness till thou hadst conquered me by thy Gracious Persuasions , O incomparable Love ! O amazing Goodness ! never to be sufficiently admired and adored ! Wherefore praised , for ever praised , be thy Grace , which hath redeemed my Life from eternal Death , and my Soul from the neathermost Hell ; which hath rescued me from the Snare of the Devil , and the pernicious Bondage of my Lusts , and implanted in my Nature these heavenly Graces and Dispositions , and hitherto improv'd and advanc'd them towards my eternal Happiness . This , O my God , all this , I owe to thy free and undeserved Goodness , that I that was dead am now alive , that I that was lost am found , that I that was a slave to my Lusts am made free from Sin , and translated into the glorious Liberty of the sons of God , is purely the Effect of thy free Grace , and to be intirely ascribed to thy all-powerful Goodness . Go on , O Lord , go on , I beseech thee , and perfect thine own Work , that so the Glory of it may be for ever redounding to thee ; and that as I have been hitherto a signal Instance of thy Goodness , so I may be an happy Instrument of thy Praise to eternal Ages . And grant , I beseech thee , that the sense of thy unspeakble Kindness towards me , may so captivate my Soul and all my Faculties , as that I may be most intirely thine ; as that my Reason and Will , my Fear and Hope , and Love and Desire may from henceforth be all resign'd up to thee , and for ever devoted to the Honour and Worship of thy infinite Glories and Perfections ; and this I most humbly beg for Jesus Christ his sake , to whom with thy self and thy eternal Spirit be rendred all Honour , Glory and Power from this time forth and for evermore . Amen . After this Thanksgiving , consider briefly with your self the indispensible Necessity of your Perseverance to the End , and how not only vain and fruitless , but also hurtful and mischievous to you all your past Labour in Religion will be without it ; and then conclude your morning Devotion with this Prayer for Perseverance . O God , who art unchangeably holy and blessed , who art the same yesterday , to day and for ever , and dost never swerve or vary from the essential Goodness and Purity of thy own Nature , look down I beseech thee upon me , a fickle , weak and mutable Creature , whom thou hast redeemed to thy self , and hitherto conducted by thy Grace and Spirit . Thou knowest , O Lord , the Weakness of my Nature , and how unable I am without thy Strength and Assistance to finish the Race which thou hast set before me ; thou knowest what Temptations I must struggle with , and what Difficulties I must yet overcome , before I am seiz'd of the blessed Prize I am contending for , wherefore , since thou hast hitherto been my constant Support and Defence , forsake me not now for thy Names sake , but as thou hast begun a good Work in me , so I beseech thee to finish and compleat it ; to uphold my feeble Soul by thy free Spirit under all Temptations and Difficulties , that so by patient continuance in well-doing , I may seek for , and at last obtain , honour ▪ and glory , immortality and eternal life . For which end , O Lord , preserve me from being over-confident of my own Abilities , and inspire me with a holy Jealousie of my self , that whilst I stand I may take heed lest I fall . And if at any time I should be so base , and so unhappy , as to offend thee wilfully ( which I beseech thee to prevent for thy Mercy and Compassion sake ) O suffer me not to sleep in my Sin , but recal me instantly by the Checks of my Conscience , and the Convictions of thy Spirit , lest while I add Sin to Sin , and one degree of Wickedness to another , my Lusts should regain their Dominion over me , and thou shouldest be angry with me and reject me from thy Covenant for ever . And that I may every Day serve thee more freely and stedfastly , wean me , I beseech thee , more and more from those Temptations to Sin that are round about me , and give me such a true understanding of the Nature of all the Goods and Evils of this World , as that neither the Flatteries of the one , nor the Terrors of the other , may ever be able to withdraw me from my Duty . And lest while I am mortifying my old Sins , I should carelesly permit new ones to spring up in my Nature , good God , do thou mind me to search and try my own Heart , and take a severe Account even of the smallest Defects and Imperfections within me ; that so I may correct and reform them in time , before they are improved into inveterate Habits . And grant that I may be always so sensible of my own Imperfection , as that I may never rest in any present Attainment , but may still be pressing forward to the mark of my high calling in Jesus Christ. Suggest to me , I beseech thee , frequent Thoughts of my Mortality , that so , while I have Time and Opportunity , I may be preparing for my Departure hence , and making provision for a dying hour . In order whereunto , assist me , O Lord , I beseech thee , strictly to examin and review my past sinful Courses , that so if there be any remains of Guilt abiding upon my Conscience , I may purge them away by proper Acts of Repentance , before I go hence and be no more seen . And grant that as I have formerly abounded in Sin , so I may now redeem that precious Time I have lost , by abounding in the contrary Vertues ; that so , as far as in me lies , I may revoke and undo the multitude of my past Sins , by doing all the Good I am able for the future . And that I may hold out and persevere to the end , preserve and continue me in the Communion of thy Church , and suffer me not to be led away by the errors of the wicked and to fall from my own stedfastness . And finally I beseech thee to grant that in the use of these blessed Means , I may so far prevail over the Infirmities and Corruptions of my Nature , as that at last I may have a clear and certain Feeling of my own Integrity and Vprightness towards thee ; that so being from thence assur'd of thy Love , and of my Title to eternal Happiness , I may run the ways of thy commandments more chearfully , and at last finish my Course with unspeakable joy . And now , O Lord , I resign my self to thee , take me I beseech thee into thy Care and Protection this Day , preserve me from all Evil , but especially from Sin , and quicken me by thy Spirit unto every good work , that so I may serve thee with a free and cheerful Mind , and make it my meat and drink to do thy blessed will. All which I humbly beg for Jesus Christ his sake in whose Name and Mediation I further pray , Our Father , &c. In the Evening , when you enter into your Closet , consider what is the present Frame and Temper of your Mind ; and upon Enquiry you will perceive , either that through the present Prevalency of your corrupt Nature , you are averse to divine Offices , or that through bodily Infirmity , you are indisposed to them , or that through Worldly-mindedness and Vanity of Spirit you are cold and apt to be distracted in them , or lastly , that your Heart is very much enlarged , and your Mind and Affections vigorously disposed towards divine and heavenly things . If upon Enquiry you find that through the present Prevalency of your corrupt Nature you are averse to divine Offices , indeavour to affect your self with Shame and Sorrow for it , by representing to your Mind the great Impiety and Baseness , the monstrous Folly and Ingratitude of this your present Temper , and then offer up this following Prayer . O My most gracious God and most kind and merciful Father , thou art the best Friend I have in all the World , and hast shewn a thousand times more Love to me than ever I shew'd to my self ; but after all the vast and most indearing Obligations thou hast laid upon me , this vile and ungrateful Heart of mine still retains some Dregs of its antient Enmity against thee . Had I but the common Sense and Ingenuity of a Man in me , how could I think of thee without Raptures of Love ; how could I draw neer unto thee without Transports of Delight and Complacency ! But , vile and ungrateful that I am , I can think of all thy Goodness with cold and frozen Affections , and can come into thy Presence not only with Indifference but Reluctancy . Good God what am I made of ! what an insensible Soul do I carry about me ! O I am asham'd of my self , I am confounded with the sense of my own Baseness ; and yet , woe is me , I cannot help it . I strive to shake off this Clog of my corrupt Nature , but still it hangs upon me , and sinks and weighs down my Soul as oft as 't is aspiring towards thee . O my God , have pity upon me , deliver me from this Body of Sin , ease my weary and heavy laden Soul of this grievous Burthen under which it labours and groans , and suffer not this spark of divine Life which thou hast kindled in me to be opprest and extinguisht by it ; but so cherish it , I beseech thee , with the continual Influences of thy Grace , as that it may , at length it may , break through all this Rubbish that suppresses it , and finally rise into a glorious Flame . Then shall I always approach thee with Joy , and breath up my Soul to thee in every Prayer ; then shall my Heart be firmly united to thee in a devout and chearful Affection , and my Prayers shall come up as incense before thee , and breathe a sweet-smelling savour into thy Nostrils . Hear me therefore , O my God , I beseech thee , and strengthen me with all might in the inward man , that for the future I may contend more vigorously and successfully against these vile Inclinations of my Nature which do so miserably hamper and depress my soul , that so at last I may be a conqueror and more than a conquerer through Jesus Christ our Lord , Amen . If through any bodily Infirmity , such as Melancholy , Weariness , Drousiness or Sickness you find your self indisposed to divine Offices , indeavour to quicken your sluggish Mind with the Consideration of some one of the most moving Arguments of your Religion , such as the Love of God and of your Saviour , the Majesty of Gods Presence in which you are , or the blessed Immortality you hope for ; and then address your self to God in this following Prayer . O Blessed God , thou art a most pure and active Spirit , who doest always move with an uncontrolable Freedom , and art never hindred or wearied in thy Operations ; have pity upon me , I beseech thee , thy poor infirm Creature , who am cumbred with this Body of death , and so deprest by its manifold Frailties , that I cannot lift up my Heart unto thee . Thou knowest , O Lord , my spirit is willing though my flesh is weak ; my labouring Soul aspires towards thee , it stretches forth the Wings of its Desires toward thee , and would fain mount up above all earthly things and unite it self with thee in eternal Love ; but alas ! its Fervours are dampt , and its Endeavours tired by this clog of Flesh that hangs upon it , and perpetually sinks and weighs it down again . O my God , draw near unto me , and touch my Mind with such a powerful sense of thee , as in despight of these my bodily Indispositions may attract and draw up my Soul unto thee . And if it be thy blessed will , release me from these fleshly Incumbrances , and fit my Body to my Mind , that I may serve thee , as I desire to do with a fervent and a chearful Spirit . But if it shall seem good in thine Eyes to leave me strugling under these bodily Oppressions , Lord give me Patience and Submission to thy heavenly Will ; that so when I cannot approach thee with that Pleasure and Satisfaction I desire , I may be heartily content to serve thee upon any Terms , and that what I want of Vigour and Chearfulness in my Religion , I may make up in Truth and in Reality . And O let the Sense of these my present Indispositions cause me more vehemently to long after that free and blessed State , wherein with fixt and steady Thoughts , with flagrant Love and an entire Devotion of Soul , I shall for ever worship , praise and glorifie thy name , Amen . If through present Worldly-mindedness , or Vanity of Spirit , you find your self cold and apt to be distracted in your Religious Offices , indeavour to stir up your Affections by representing to your self the Greatness and Urgency of your spiritual Wants , the Vanity of all outward things , and the Reality and Fulness of heavenly Enjoyments . And do what you can to recollect your wandring Thoughts , by setting your self in the Presence of the great God , to whose All-seeing Eye every Thought and Motion of your Soul is open and naked . And when by thus doing , you have composed your Mind into a more serious Frame , present this following Prayer . O Thou ever blessed Majesty , who fillest Heaven and Earth with thy Presence , and art always listening to the Supplications of a world of Creatures that hang upon thee ; open , I beseech thee , thine Ears of Mercy to me , who am unfit and unworthy to approach thee ; who by setting my Affections upon things below , and plunging my self into the Cares and Pleasures of this Life , have estrang'd and alienated my Mind from thee , and lost that delightful Relish of thee , with which I was wont to draw near unto thee . And now that I am retired from the World to converse with thee , and spread my wants and my desires before thee , those worldly Cares and Delights with which I have been too too conversant , are importunately thrusting themselves upon me , to divert my Thoughts , distract my Intentions , and carry away my Affections from thee ; by reason whereof my Mind wanders , my Hope droops , and my Desires are frozen , and whilst I am drawing near thee with my lips , my heart is running away from thee . O my God have pity upon me , pluck my Soul out of this deep mire , quicken , raise and spiritualize these my groveling Affections . Possess this Heart , which opens it self to thy gracious Influences , with such a strong and vigorous Love to thee , as may lift me up above all earthly things , and continually carry forth my Soul in vehement Desires after thee ; that so I may always approach thee with a joyful Heart , being glad to leave the company of all other things to go to thee , my God , my exceeding Joy. Give me a sober , diligent and collected spirit , that is neither choaked with Cares , nor scattered with Levity , nor discomposed with Passion , nor estranged from thee with sinful Prejudice or Inadvertency ; but fix it fast to thy self with the Indissoluble Bands of an active Love and pregnant Devotion ; that so when-ever I prostrate my self before thee , I may presently be born away far above all these sensible Goods in a high Admiration of thee , and a passionate Longing after thee . And now , O Lord , while I am addressing to thee , gather in I beseech thee my wandering Thoughts , and fix and stay them upon thy self . And O do thou touch my cold and earthy Desires with an out-stretched Ray from thy self , and cause them to rise and flame up to thee in Fervours answerable to my pressing Wants , that I may so ask as that I may receive , so seek as that I may find , so knock as that it may be opened unto me , through Jesus Christ my blessed Lord and Redeemer , Amen . If after this you find your Heart is very much enlarged , and your Mind and Affections vigorously disposed towards God and heavenly things , fix your Mind a little while upon the Beauty and Excellency of his Nature , or upon some of the most affecting Instances of his Love , or upon the blessed State above , and then go on with this following Prayer . O Thou most excellent Being , thou infinitely amiable and adorable Majesty , thou Pattern of Beauty , and Standard of Goodness , who art glorious beyond all Praise , and dost out-reach all Wonder , and comprehend all perfection ; blessed be thy Name , thou hast touch'd my soul with a lively sense of thy Glory ; I feel it shining through me , and like an active Flame insinuating into my Heart ; it fires my Love , cherishes my Hope , wings my Devotion , and diffuses a vital Warmth over all my Faculties ; it raises me up into a heavenly State , and fills me with joy unspeakable and full of glory ; it captivates every thought into Obedience to thy Will , and brings every Power of my soul into Subjection to thee . Blessed be thy Name , thou hast conquered me by thy Love , and I resign my self to thee with a chearful Heart . I am intirely thine , I am thy Servant , truly I am thy Servant , and in this Title I glory more than in all the Honours of the World. But though I am highly advanc'd and exalted by serving thee , yet thou art so infinitely happy in the boundless perfections of thy own Nature , that thou canst reap no other Advantage from it but only the pleasure of seeing thy poor Creature blessed and made happy by it . What then shall I render unto thee , O thou Joy of my Life , thou Treasure of my Love , thou supream Felicity of my Nature ! Alas , I have nothing but my self to give thee , nothing but this poor Heart , that burns with Love to thee , that pants and breaths after thee , and desires above all things in the world to be eternally united to thee in perfect Love. If I had ten thousand Hearts to love thee , ten thousand Tongues to praise thee , I would devote them all to thee , as freely and chearfully as I do my self . For whom have I in heaven but thee , and there is none upon earth that I desire besides thee . O God , thou art my God , and my Portion for ever . In thee I am blest , and in the Light of thy Countenance I rejoice more than in all the Joys and Pleasures of the World. I am ravisht with thy Beauty , I admire thy Love , and from the bottom of my Soul adore thy Wisdom and Goodness . My heart is ready , O Lord , my Heart is ready , I will sing and give praise . Awake up my Glory , awake all the Powers of my Soul , I my self will awake and celebrate thy praises . Praised be the God of Glory , praised be the God of Love , praised be the Father of Mercies , praised be the best Friend of Souls , for thy Goodness reaches to the heavens , thy Glory shines throughout the Creation , and thy Mercy is spread over all thy works . Who can comprehend thine infinite Beauties , who can rehearse thy noble Acts , who can shew forth all thy Praise ! I do confess my Thoughts are infinitely too short , my Affections too narrow , my Expressions too scanty , to comprehend and sufficiently admire and celebrate thy Glory . But , O my God , thou knowest that I love thee , and , blessed be thy Name , I feel infinite reasons so to do . O that I could love thee more , that I could love thee but as much as Angels and glorified Spirits do , who yet cannot love thee as much as thou deservest , because thou deservest to be belov'd infinitely . But my soul thirsts for thee , and longs after thee . O when shall I be admitted into thy blessed Presence , there to see , and admire , and love , and adore thee for ever ! when shall I shake off this clog of sinful Mortality , that sinks and depresses me , and flee to those happy Regions of perfect Love , where I shall continually feed upon thee with inexpressible Delight , and be filled with a strong and everlasting Sense of thy goodness . O thou that art the beginner and finisher of every good work , be pleased to assist my holy Endeavours , to withdraw my Mind more and more from these sensible things , that it may have a clearer sight of its heavenly Country from whence it came , and whither it desires to return ; that so having my Eye always fixt on that blessed recompence of reward , I may live above this World , and in despight of all its Terrors and Allurements , persevere to the end in a steady and even Course of Obedience . And now , O Lord , since thou hast been graciously pleas'd to inspire my Mind with these delightful Thoughts of thee , and to enlarge my Heart with such sweet Transports of Love to thee ; grant , I beseech thee , that they may not only please , but better me ; that they may lift me up above all the Temptations of this World , and revive my Strength , and quicken my Endeavours , and compose my distrustful Heart into a stedfast Dependence upon thee , that so I may be fruitful in all good works , and my heart may be establisht unblameable in holiness before thee , unto the coming of our Lord Jesus , Amen , Amen . After you have used one or more of the foregoing Prayers , according as they suit with the present Temper of your Mind , take a short view of your Defects and Imperfections , and especially of those that cleave most to your Nature ; and briefly represent to your Mind the intrinsick Evil and Vileness of them , and how they clog your Religion , blemish your Nature , and obstruct your Happiness , and then conclude with the following Prayer for Growth in Grace . O God who art the most excellent Nature , the Perfection of all Beauty , and the Fountain of all Graces , who doest infallibly understand what is best to be chosen , and invariably chuse by the best and purest Reason ; look down , I beseech thee , upon me thy poor defective Creature , who am ashamed of my self to see how unlike thee I am ; how I am laden with Imperfections , and how after all my religious Endeavours , my Nature is still vitiated with unreasonable Lusts and Affections ; how much Vanity and Impertinence there yet remains in my Mind , how much Perverseness in my Will , how much spiritual and carnal Iniquity in my Affections and Appetites . Lord , I have been long a contending with this corrupt Nature , and yet upon all Occasions I find my self too too prone to be * Wo is me , even my fairest Graces have their Spots and Blemishes , my purest Dispositions their sinful Intermixtures , and my best Works their Flaws and Imperfections . O my God , have pity upon me , who here lie sighing at thy Feet , under a miserable diseased Nature ; and as thou hast begun the blessed Cure in me , so for Christ his sake I beseech thee to compleat it ; that being intirely recovered , and raised up unto newness of Life , I may , in the perfect Health and Vigour of my Soul , serve and glorifie thee for ever . For which end , I beseech thee , confirm me more and more in the Belief of those immortal Pleasures beyond the Grave , which thou hast treasur'd up for those that love and obey thee ; that by the strength of a lively Faith , and vigorous Hope , my Soul may be rais'd above this World , and learn to despise and trample upon all its gilded Vanities , whensoever they present themselves either to allure or to terrifie me from pursuing the heavenly Enjoyments . Excite in me such a vehement Thirst after those Rivers of Pleasures above , as may every day render me more cool and indifferent towards earthly things , more contented and satisfied under all the Events and Issues of thy Providence , and more active and vigorous in my heavenly Calling . And I beseech thee to inspire me with such clear and lively Apprehensions of thy essential Beauties and Perfections , and of thy bountiful Love and boundless Benevolence to all thy Creatures , as may every day more and more raise and improve my Love to thee ; that this being the great Spring and Principle of all my Actions , may continually excite me to a chearful Obedience to thy Will , and a vigorous Imitation of thy Perfections . O cause me to love thee for thy self , and Religion for thee , and the Instruments of Religion in order to thy Glory and my own Happiness ; that so founding my Content upon thee , and the blessed Interests of a virtuous Life , I may grow in Grace , and be rich in good Works , and go on with a satisfied and triumphant Spirit from Imperfection to Strength , from Acts to Habits , and from Habits to Confirmation in Grace ; and may be still more and more confirmed in all the heavenly Graces , till they are finally consummated into everlasting Glory . And when , by thy Grace and Assistance , I have perfectly conquered the corrupt Nature within , and the Temptations without me , and am arrived into the State of everlasting Triumph , I will lay all my Victories at thy Feet , and with Palms in my hand , and Halelujahs on my lips , celebrate thy praises to Eternity . Hear me , O my God , in this and whatever else thou knowest to be needful for me , even for Jesus Christ his sake , in whose Name and Words I further pray , Our Father , &c. FINIS . Notes, typically marginal, from the original text Notes for div A58787-e5810 Plat. Phaed. pag. 398. Ibid. Pag. 386. Paedag. l. 2. c. 1. pag. 141. Ibid. Pag. 139. * Dr. Stillingfleets Origines . Dr. Patricks Translation of Grotius . Sir Charles Wolsely . * Here make a particular Confession of all those sinful Courses you have lived in , together with all their aggravating Circumstances of Impudence , Obstinacy and Ingratitude , &c. * When you renew your Vow in the Sacrament , add * Here name the sinful Act you have committed . * Here name the particular Infirmities that stick closest to your Nature . 
A89235	----	Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq. Miscellanea spiritualia. Part 1. Montagu, Walter, 1603?-1677. 1648 Approx. 818 KB of XML-encoded text transcribed from 199 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A89235 Wing M2473 Thomason E519_1 ESTC R202893 99863030 99863030 115212 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A89235) Transcribed from: (Early English Books Online ; image set 115212) Images scanned from microfilm: (Thomason Tracts ; 81:E519[1]) Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq. Miscellanea spiritualia. Part 1. Montagu, Walter, 1603?-1677. Marshall, William, fl. 1617-1650, engraver. [36], 198, 265-405, [13] p. Printed for William Lee, Daniel Pakeman, and Gabriel Bedell, and are to be sold at their shops in Fleetstreet, London : MDCXLVIII. [1648] With an additional title page, engraved, signed: W· Marshall sculpsit. Page numbers 199-264 (quires 2D-2L) are lacking; text is continuous. Includes index and a final errata leaf. A second part was published in 1654 [i.e. 1653]. 3E1 is a cancel. Annotations on Thomason copy: "Nouemb: 1647"; the final 'I' in the imprint has been crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. Spiritual life -- Early works to 1800. Devotional literature -- Early works to 1800. 2007-03 TCP Assigned for keying and markup 2007-04 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Mona Logarbo Sampled and proofread 2007-05 Mona Logarbo Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Miscellanea Spiritualia OR DEVOUT ESSAYES Composed By the Honorable Walter Mountague Esq . Serò te amavi Pulchritudo tam nova et tam antiqua . S t Aug : W. Marshall sculpsit . London Printed for William Lee , Daniel Pakman , & Gabriel Bedell , and are to be Sold at their Shopps in Fleet-street 1648. Miscellanea Spiritualia : OR , DEVOVT ESSAIES : COMPOSED BY THE HONOURABLE WALTER MONTAGV Esq . ECCLUS . 51. Videte oculis vestris , quia modicum laboravi , & inveni multam requiem . LONDON , Printed for W. Lee , D. Pakeman , and G. Bedell , And are to be sold at their shops in Fleetstreet . MDCXLVIII . To the most Sacred MAJESTY OF Henrietta Maria , Daughter of France , and Queen of Great Britain . MADAM , THe propriety of my Life is not simply by a common Right inherent in Your Crown , but likewise ( by a special and notorious Purchase ) is annexed unto Your Person ; and that by so obliging a Title , as nothing less then the cessation of my Life , could seem on my part a legitimate separation of my personal Services from Your Majesty ▪ But in this engaged estate of my life , God hath been pleased , by a civil death , to contrive a justifiable intermission of my secular Duties , and by such away , as renders even this cessant state in some sort active , and discharging my Obligations : Since my present suspended condition is a consequence of the active prosecution of my Duty to Your Majesty , whereby even this my inanimate constitution , in regard of any motion in Your service , seems enlivened by this kinde of dying in that relation ; by which means my life may be said to have but changed the maner of application unto You , and in place of the Spirit of Acting , to have taken that of Suffering for Your Service ; So that in effect , it is but the corps , as it were , of my time that lieth thus into 〈…〉 bed in this Region of civil death , while the Spirit thereof liveth in Your Service , by the occasion of this my passive condition . In this state of violent quiescence , my thoughts ( Madam ) have not ceased to range and cast about in these spacious fields of Solitude , to finde a way , how , my person being now like a Clock with a broken Spring , unable to give You an account of my time by my own Motion , I might contrive my present state , as it were , into a Sun-dyal , which while it self is fixed , doth by an extrinsique Motion give an account of Time : In some report to this Conceit , I have bethought my self of drawing some such lines within my walls , by the rules of Spiritual Mathematiques , as might ( by the Motion of that Sun upon them , which commonly shines the brightest through the closest walls of Prisons , they like Chrystal curtains , intending rather then intercepting his beams ) render You , Madam , an account hereafter of my present time , by the strange property of this Spiritual Dyal , which may mark out the passage , even of hours already elapsed : And , I hope , these lines have yet this better quality , of bearing some marks of the fervor and operation of this Sun upon my thoughts , as of their course and motion towards Your Memory ; which Impression if they retain , this one act doth happily conjoyn these two great Duties , of Gratitude to God , and to Your Majesty . In my present conveniency ( Madam ) of contemplating much these two subjects , I have often resolved , That God had designed You so specially , for the mediate conveyance of all his Blessings to me , as that he would not minister this his Medicinal affliction , but as it were by the hand of Your Service ; by which order he hath been pleased to render Your adversity more beneficial to me , then ever Your felicity was like to prove , since it is not probable that Your Power would have given me what I finde now to have been most wanting to my Life , Sufferance and Mortification ; insomuch , as what my vain Nature needed the most , and Your generous one , could afford me the least , hath by the accidents of Your fortune , binfurnished me , with the preservation of Your favorable constancy ; and thus , without the blemish of any of Your Vertues , Your Service hath taught me Patience and Resignation ; Vertues , which though You had them habitually in Your minde , yet neither were Your Nature or Your Fortune , the one apt , or the other proper , to give Your Servants occasion to practice them . Nor doth this my particular blessing of Sufferance , endure any abatement by the sense of Your personal afflictions ; for GOD hath provided against this allay of it , by the improvement , at the same time , of all Your Vertues and Pieties ; So , as in respect of Your Person , I may rejoyce likewise in all Your tribulations , since every Thorn in Your present Crown hath been a kinde of pensil , the sharpest touches whereof have drawn You the nearer that original Head , crowned with Thorns , whose resemblance ought to be Your principal intendment : And if what You have lost of the likeness of a Terrestrial Prince , hath conferred to Your similitude with that King of kings , there is made a blessed Transfiguration , rather then any Disfigurement of Your Image : Wherefore I may presume ( Madam ) That all the present Breaches which Your Crosses have made in Your Temporal state , will prove in Your Eternal like the wounds of our great King of the Cross , which are turned into the most glorious and resplendent parts of his Body . It were easie ( Madam ) to present You many Motives of Consolation , derived from the subject of Your Troubles ; but I had rather You should extract them from that part therein , which solaceth all Your Attendants in this hard Fortune , the resigned maner ( I mean ) and temper of Your Suffering , and that which easeth Your Servants is the likeliest thing to confort You in this condition . You may therefore safely rejoyce , that Your comportment supplieth much the disablement of Your Fortune , and in some degree relieveth all Your distressed Party , while Your Gracious precedence in this asperous and narrow way of the Cross ( wherein Your Vertue doth prescribe the order of their march ) may well draw every generous Minde off from the thoughts of their own private Distresses , and so succor the noblest Hearts in some measure , by this vertuous diversion , while You are unable to do it by direct supplies : Thus , by the influence of Your Piety , even Your Necessities may become Provisions for Your Suffering Party . Thus did King David refresh more his whole Army , by bearing them company in their thirst , then he could have done by the provision of many vessels of water and as this holy King did as good as cast that water into every thirsting mouth , which he poured out unto the Lord ; so may You , Madam , by accepting still chearfully Your own wants , and offering up to God Your Will of suffering in this general Calamity , relieve more universally Your Party , then by the distribution conferred to Your similitude with that King of kings , there is made a blessed Transfiguration , rather then any Disfigurement of Your Image : Wherefore I may presume ( Madam ) That all the present Breaches which Your Crosses have made in Your Temporal state , will prove in Your Eternal like the wounds of our great King of the Cross , which are turned into the most glorious and resplendent parts of his Body . It were easie ( Madam ) to present You many Motives of Consolation , derived from the subject of Your Troubles ; but I had rather You should extract them from that part therein , which solaceth all Your Attendants in this hard Fortune , the resigned maner ( I mean ) and temper of Your Suffering , and that which easeth Your Servants is the likeliest thing to confort You in this condition . You may therefore safely rejoyce , that Your comportment supplieth much the disablement of Your Fortune , and in some degree relieveth all Your distressed Party , while Your Gracious precedence in this asperous and narrow way of the Cross ( wherein Your Vertue doth prescribe the order of their march ) may well draw every generous Minde off from the thoughts of their own private Distresses , and so succor the noblest Hearts in some measure , by this vertuous diversion , while You are unable to do it by direct supplies : Thus , by the influence of Your Piety , even Your Necessities may become Provisions for Your Suffering Party . Thus did King David refresh more his whole Army , by bearing them company in their thirst , then he could have done by the provision of many vessels of water : and as this holy King did as good as cast that water into every thirsting mouth , which he poured out unto the Lord ; so may You ; Madam , by accepting still chearfully Your own wants , and offering up to God Your Will of suffering in this general Calamity , relieve more universally Your Party , then by the distribution of a great treasure ; and this may pass for an agreeable motive to You , to attend the improvement of Your Piety , the expecting by the degrees of Your advance in sanctity , not onely the ministring a good proportion of spiritual confort to Your distressed Servants , but likewise the propitiating of Almighty GOD , towards Your reinablement to afford them , all other succors , whereof Your ROYAL HEART can make a● Designation ; and likewise by these Arguments of Your holy cariage in this affliction , Your Loyal Subjects may be perswaded to expect all Your heart can promise them , justly concluding of Your Case , what was presaged of holy DAVID in his Exite , Now we know certainly , that You shall reign , and the Kingdom shall be established in Your hand . Had I not , Madam , a better reason , then the circumstance of my present condition , I should , per adventure , give more liberty to my Opinion , and impress more livelily by my Pen the signature of my Thoughts upon these Papers , as the true figure of Your Vertue and Merit in these unhappy occasions : But Your Vertue it self forbids me more then any other reflexion , knowing that the charges of Your Duties are welcomer to You , then even the due proclamation of Your Praises ; in which regard , although it might seem a Service to the Nation , to endeavor by some respects and civilities to Your Majesty , the purging a little our Language , of some disloyal rudeness and barbarisms that have of late vitiated much this Tongue ; yet will I prefer the satisfaction of Your Modesty and Humility , before the reparation of our own concernments : And surely , Madam , they who have the honor to know You particularly , may conclude the pleasingest way of righting You , to be the leaving You the most to forgive those who have misunderstood You. I shall therefore rather humbly commend unto You , the progress and advance of Your Pieties , then offer You any reparatory commendations ; since by the cand●r of Your Charity , You may turn every bl 〈…〉 opt upon Your Name , into a beam of Splendor shining on it in the Book of Life ; and whatsoever seemeth now a fear upon Your Person , may by the vertue of Your Patience , prove as it were so many several Stars composing one glorious Constallation of such Merits , whereof the Prophet Daniel saith , They shall prove like the splendor of the Firmament , and like STARS shining in perpetual Eternities . Now ( Madam ) studying what I should say , to recommend this Offering to Your Sacred Majestie , I finde the nature of it to be such , as rather prescribes me Prayers for the Acceptation , then allows me to make Promises for the worthiness of the Present ; For such is the order observable in our Oblations to GOD , and to his most special Images on Earth ; unto whom , as to himself , Servants do likewise not pretend to give towards the enriching them , but in order to their own Discharges : So ( Madam ) do I not presume by this Offering of my Thoughts , to supply You with any New Lights requis 〈…〉 for Your advance in Devotion , but rather to rejoyce Your Charity , by shewing it how my little Stock profits in this Royal Exchange of the Cross , better then in the Treasury of the Court : Nor can I conclude this account of my Time , wholly useless to Your perfection ; For , as Princes do often build their Pallaces by the same Models which inferior persons use for their houses , enlarging onely the Dimensions , with observance of the same Figure ; So ( Madam ) peradventure this Draught of Devotion , formed in these Lines , may not seem unfit for Your great Soul , in point of Figure and Order , while You may raise Your Zeal upon it with great excesses , in respect of the measures and proportions : But this I may modestly presume , That though these lines do not pretend to be exactly fit for Your Soul , as a model of Devotion ; yet they need no enlargement , as they are a Draught and Design of my Gratitude : In which relation , nothing can be more accomplished , then the Thoughts and Vows , of Your Majesties most dutiful Subject , and most obliged Servant . A PREFATORY ADDRES TO THE COURT . WE are made a spectacle to the World , to Angels , and to Men , saith Saint Paul , the Mirror and Patern of all Penitents and Converts , as if he had been obliged to summon all Creatures as Spectators to the prize of the high calling of God , which he was running for ; and this his Proclamation is a sanction of a perpetual Law , in point of the Duties of all notorious Converts : By this they are advertised , That they are more specially then others , designed as Examples of singular gratitude and fidelity : wherefore S. Augustine , after he had been called up to this Theatre of S. Paul , by the same voyce ( though in much a softer tone ) which seemed breathed out of the aura lenis , the gentle air of the Prophets conference ; for talle & lege , 〈…〉 Commission in these words of his happy precedent S. Paul , Put ye on the Lord Jesus Christ , and make no provision for the flesh , to fulfil the lusts thereof : After this Lecture ▪ the remainder of his life ●as such a piece , as seemeth to call unto all his fellow-Converts , tolle & lege , take up him , and reade him ; for his whole succeeding time was a fair impression of his admirable fidelity , and may serve for an excellent Lesson for all Times to study . And surely all such Images of Gods so remarkable Me●cy and Indulgence , ought to endeavor the resembling , in some proportion , these two great Paterns , in this special similitude , of immediately not condescending to flesh and blood , and of laboring more then others ; this was S. Pauls method , and S. Augustines maner of copying him : and surely God may justly require a singular rectitude , in the courses of such , as he hath raised from then falls by his special hand of Compassion ; and this not onely upon the account of their own debt , but also in order to the benefiting their Brothers , since we know the people came more to see Luzar●s risen , then Ies●s who had revived him . Certainly , all great Spiritual resuscitations , are more attended and reflected on , then such as seem Natural lives of Piety ; and some special demonstration of gratitude is so much conditioned in Gods notorious Pardons , as even the looser part of the world expecteth some extraordinary recognition from them ; and their uncorrespondency to that measure of Edification , which is looked for by unreformed observers , doth discredit to the world those invitations to amendment , which are commonly made by the first perswasive fervors of zealous Converts : For one patern of relapse and retrogradation , substracteth so much from the efficacy of such Examples , as that defection is apt to render many sincere progressions in the first fervor , suspected of unsoundness and recidency : And by this suspition of unperseverance , there may well be blasted much of the fruit of extraordinary Conversions ; for Libertines , with a little tincture of Truth in such recesses from zeal , will colour a great deal of witty impiety : So that this scandalous remisness , seemeth to give a fair pass for Prophaneness to make reprisal upon Devotion , which doth take from Libertines so many affected freedoms ; so great a detriment doth a little Scandal procure to Religion , in such as have the seal of Extraordinary Pardons upon them , evidenced to the Eye of the world : And on the other side , when such remarkable vocations continue so exemplary , as they answer all equal and just expectations , and obstruct all licentious tongues , the benefit they impart unto the world , is likely more then the native piety of many unseduced persons . Me thinks the prevision of this utility , may be given for a handsom reason , of the rejoycing of Angels , in one Conversion , more then in the persistency of many vertuous tempers ; for Humane Nature ( which the Angels are better acquainted with then we , as being incharged with the conducting it to Spiritual improvements ) is well charactered in the stiffness and indocility of the Pharisees , since it is apt to be demanding a Sign from Heaven , for Reformation of corrupted Customs ; and desperate Spiritual recoveries seem so many openings of the Heavens , in the descent of the Holy Dove visibly to the standers by : wherefore the Angels , upon their precognition of the extraordinary efficacy of such Conversions , may well be speculated to ground this exceeding joy and exultation . Not that we intend hereupon to conclude , That such Prodigals have greater portions of Grace then those elder Brothers , who may justly say , We have served so many years , and have not transgressed the commandments : We do confess , where the special preventing Grace of God bestoweth an exemption from the stains and inquinations of youth , when one may truly say , I have observed all these precepts from my youth , that such a condition is preferable to this recanting state , of , I have sinned against heaven ▪ the having been always so clothed , as our turpitude hath not been discovered , is a better posture then the casting off our rags , to put on the first robe ; so that I purpose chiefly to incite these yonger brothers to an eminent humiliation , not to elate them in the preference of their conditions , before other states of innocency , that have never been tainted by the contagious air of the world , and have remained ( as the virgin Apostle saith ) The first fruits among men to God and the Lamb , without spot before the throne of God. Surely all notorious cures of such as have faln into the thiefs hands between Iericho and Ierusalem , are never so perfect , as when the Scars or Cicatrices remain in the eyes of the Patients , rather as marks of their misery , then pledges of their continuing health ; and so their lives which are set out to others by God , as Ensigns of victory , must be looked upon by themselves , as wrecks saved and set up in their own thoughts for memorials of the danger whereunto they are still exposed ; for God doth often set up in publike such figures of humane misery , and divine mercy , not only in commiseration of the particular subjects , but in condescendence to the bent of our common nature , which runneth after example , and seemeth but dragg'd after single precepts . Wherefore all remarkable Converts should account themselves as sent from the dead upon the suit of their necessitous brothers , in Gods compassion to them , as well as to themselves , the world being much better disposed to hear such messengers , then Moses and the Prophets ; and in this respect , they should study to live exactly by this rule of St. Paul , Yield your selves unto God , as those that are alive from the dead : And surely this expropriation of themselves , and transaction over to the uses of others , ( which the Apostle denounceth to all Christians ) is more especially relating to them , then to any others ; for they may be most pertinently served with this holy writ , You are not your own , being bought with a great price , therefore glorifie God , and carry him in your body ; so that those who ( as our Savior saith ) have heard his voice , and are come out of their graves and live , must remember as they have a kinde of fraternity with Lazarus in this spiritual resuscitation , that they strive to live as brothers of the Blessed Magdalen ; and that after their first alliance in this point , of having had much forgiven , they be very studious to fraternise with her in this other part , of loving much . By this exhibiting the obligations of a true Convert , I have recorded my own bonds ; & I may hope , that God by his infinite liberality will be pleased to inable the rest of my life for some competent discharge of this great ingagement : For me thinks I hear the voice of our Savior , to him he had dispossessed of a legion of evil spirits , Go home to thy friends , and tell them how great things God hath done for thee . I am therefore come back thus ad domum Caesaris , to the house of Cesar , which in reference to many of my Duties , I may presume to call my home ; but most particularly , in order to my discharge of this Commission , of announcing quanta mihi fecerit dominus , how great things God hath done for me : wherefore I do not owe this Manifest onely , as an office of Recognition unto God , but do stand , me thinks , charged with it , as a condition of my Absolution , by which I conceive my self injoyned , to make as much Restitution as I am able , of that time which my Pen hath stoln from the Court ; For the most of that which is thought well passed away by the company that loseth it , stands upon accompt to them that are the most accessary to the taking it away , even from those that then reckon their loss of it as a benefit ; so that truly considered , those whom the world abusively 〈◊〉 the best company , are commonly the most chargeable with the undervaluation of time , which the cheaper and more inconsiderable they render it to others , the dearer are they to account for it themselves : And this truth we easily perceive , when looking through all time upon eternity , we come to discern the true value of that which is the only price this transitory world hath to purchase everlasting glory . Upon examination then of my time past , I finde my self bound to give up all the stock of my following days , as an extent assigned for restitutio 〈…〉 although I cannot hope to make a rigorous satisfaction by it ; For the unhappiness of these kinde of debts is such , as the more we have taken away from others , the less we are able to restore ; because such prize impoverishes the taker of it , since he loseth his own time , while he robbeth others of theirs ▪ wherefore this confession , as it may prove precautionary to others , may pass for the most likel● part of my satisfaction ; and I shall always assign my prayers towards the impetrating this of God ▪ that this penitential satisfaction may be so much blessed , as to restore some value of time thither , where I am to account for so much idle dissipation of it . Let me therefore humbly propose to all my Readers , to remember their creator in the days of their youth ; for when in their recollected days they come to this suit of the Psalmist , Remember not , Lord , the sins of my youth , one of the hardest points is , even their own forgetting them ; since the Ghosts of our dead sins walk often in our Fancy , and divert much of that time we assign for the discharge of our arrears ; although they be but such broken images , as dreams , that possess not the will , yet they pinch away always somewhat off from the stock of time , set out for past redemptions . This case is attested by St. Augustine , when he complained , That his old familiar acquaintances , did hold and shake the garment of his flesh , repining and murmuring at his estrangement : and this shaking and questioning us , is always some diversion ; for he confesseth farther , That after he had cast off the images of youthful vanities , from all adherence to his will , they stole after his fancy , not so bold as to face his consent , but as it were , muttering behinde him , and by stealth snatching at him , and pinching him to turn and look back . It is surely then a singular blessing , never to have been so familiarly conversant with the vices and vanities of youth , as our memories may be challenged acquaintance with , and so drawn to some discourse with such images , when they present themselves ; they are therefore the best disposed for spiritual advances , whose imaginations ( freed from the clogs of idle and vain notions ) are always in their motion and progress through the speculation of some fair object , and are not distracted by looking back upon the calls and noises of their discarded familiars : The structure of the temple advanceth faster , when we build with both hands , then when we are forced to hold arm● in one hand to repulse our enemies ; such a 〈…〉 levolent opposition do our fancies make , wh 〈…〉 they have been long possessed of images , which we must not admit into association , towards th● edifice of the temple ; they are as much unconsortable , as those strangers to whom Zorababel answered , We cannot joyn with you in building the house of God ; therefore the wise mans counsel is excellent , in order to the prepossessing our mindes , Endue thy self with vert 〈…〉 from thy youth , and thou shalt retain wisdom to thy old age : And this other position of Solomon , is verified by common experience , He that flatters his servant in his youth , shall finde him disobedient . When I have considered how much is written of this spiritual regiment of Life , and how much better then any thing I have prescribed ; I have sometimes questioned the exhibiting these my receipts ; but again I have concluded my self justified in this consideration , that the domestique Phisitian is always called into consults , though his abilities be so much meaner then others that are joyned with him ; as his learning can promise little contribution , yet his experience in the constitution of the Patient , is accounted useful for the appliance of their prescriptions : So under this notion , of one that hath had long experience in the indispositions and infirmities of the Court , I have conceived , that my opining in the consult might prove in some degree profitable to the Pa 〈…〉 ; and I may believe , that of the constitution of the body , & the peculiar peccancies of the humors , I have given no ill information , towards which part I have had a great advantage , by having been so long a domestique : For as there are many little passages and pertusions in living bodies , which are closed up and inacceptible in Anatomies ; so I , having studied this body alive , may be better informed of the composure thereof , then many learned and pious persons , that look , as I may say , upon the Anatomy only of Courts , surveying them laid out as it were dead in speculative figures . And concerning what I have voted in order to remedies , I will say nothing savoring of a formal disesteem thereof ; for such vails of sale are commonly so thin , as there is more affectation then modesty seen through them : I will profess ingeniously , I have done my best , in a sincere regard to the benefit of that place to which I owe so much civil obligation , and spiritual satisfaction ; and I may hope God will accept the design , and bless the operation , con●iding on this of our Patron Apostle , The earth that drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them for whom it is dressed , receiveth blessing from God. One humane advantage this work may own , namely , That though there are many better invitations to Devotion , yet there is little expresly provided for this family ; so that mine may be a less feast , and yet a bettter entertainment for such guests , with whose appetites I am so well acquainted : wherefore I have served in more of St. Pauls milk , then of his solid meat , rather familiar Piety , then severe Perfection : I have intended most the presenting such wholsom confections , as are good against those particular humors , which breed a kinde of spiritual green-sickness , so familiarly in these bodies I entertain , I mean those levities and trifles , which the fancies of these bodies are so apt to feed upon , which I may call the unwholsom green fruit , that even old age is commonly greedy of in this place ; the taste whereof doth disrelish the savor of Devotion , and breed many obstructions in the body of the inward man : This Court-disease is excellently described by the Wiseman , The dalliance with trifles , darkeneth to us better sights ; and the waveringness of our cupidities , turneth the minde into a diziness unawares to it self : I may hope to be hearkened to , in the crying down of these toys , having been so long a Pedler of them : And as devotion may truly say of me , He that persecuted us sometimes , doth now evangelize the saith which he did once impugn ; so I beseech God I may deserve the other following words , of , And they glorified God in me ▪ I have thus much towards this hope , that I may be well perswaded of the good s●ting and adaptation of my advices , even by the prejudices of my unhappy experiments . For certainly , as an ordinary Courtier , who is acquainted with the humor , and interests of the favorite , may be more dexterous in forming welcome Propositions , then a greater Forraign Statesman , who designeth all by the general maximes of policy ; so one who is well versed in the intimate , and favorite affections , and passions of the times , may apply motives likelier to work upon them , then some who are much better grounded in the solid rules of grace and sanctity ; for such is the weakness of our vitiated nature , as it is more wrought upon in piety by proportions , then by perfections . Considering then the duties I have specified , I humbly present the Court with this discharge of my Commission , a● the dispossessed native did preach to Decapolis ; but , I hope , the consequence will resemble more the enuntiation of the 〈…〉 〈…〉 her town ; for of the effect of his preaching ▪ we read only , that all his to 〈◊〉 wondred at him , which is a more familiar answer at Court , to such vocations , then the believing and going out to meet Christ , as the men of Sichem did : wherefore my humble prayers shall be joyned , to inforce my perswasions , that it may be truly said in this occasion , Many believed in Christ by the word of him that did testifie of him . To conclude , although I may better intitle this , an expiatory offering , then a propitiatory , the first being in order to the discharge of a debt , the last to the impetration of some favor ; yet I may presume to pray in it , against the common iniquity , which is noted in time , that the currant thereof may not bear up , and carry down my lighter papers upon it , and let sink these my more solid and weighty cogitations : And to obtain all the blessing I petition for , upon this design , I shall humbly present it to you with this reference of St. Paul , To him , who is able to do more abundantly , then we can either desire or conceive , according to the power that worketh in us , to him be glory in the Church by Christ Jesus unto all generations . Wa : Montagu . Non solum mihi laboravi , sed & omnibus inquirentibus veritatem , Ecclesiasticus 24. Miscellania , or Spiritual Essays : A TABLE Containing the several Treatises , as they stand divided into Sections . TREATISE 1. A Map of humane nature , divided into two Sections . page 1 Sect. 1. Treating the Original rectitude of mans nature , and the present obliquity thereof . ibid 2. Of mans abusing , what he might learn by the mortality of the creature , and the frailty of his nature evidenced in all sorts of persons and trials . 6. TREAT . 2. Handling the reparation of humane nature in two Sections . 11 Sect. 1. Of the admirable means God chose for this work , and the rehabilitation resulting to man from this Order of God. ib. 2. How even mans infirmities may afford him glories ; with motives to joy , and correspondence to the grace of Christ incarnate . 16 TREAT . 3. Of Religion in two Sections . 21 Sect. 1. Considering it under the general notion of some reference to a Divine power . ib. 2. Treating the best habit of minde in order to the finding a recti●ied Religion . 24 TREAT . 4. Of Devotion in two Sections . 27 〈◊〉 . 1. 〈◊〉 regularly defin●d ▪ 〈◊〉 some 〈◊〉 〈◊〉 〈…〉 〈◊〉 . 〈…〉 〈◊〉 . Devotion described a more famil 〈…〉 way , and the best natural 〈…〉 in order thereunto . 31 TREAT . 5. Discoursing whether sensible pleasures may consort with devotion , in two Sections . 36 Sect. 1. Rectifying our affections , chiefly our love in the sense of beauty . ib. 2. Ambition rightly examined , and discreet condesc●ndencies proposed respectively to diverse vocations . 42. TREAT . 6. Of disabuse to the Rationalists and Sensualists , concerning temporal happiness , and devotion proposed for security of a happy life , in three Sections . ●0 Sect. 1. The vertue of Devotion exalted , and the vanity of some Philosophers detected . ib. 2. A conviction of Sensualists , declaring how grace emancipateth us from the bands of the creatures . 55 3. Resultancies from the meditation of humane frailty , and a resolving the right of happiness , as belonging to devotion . 60 TREAT . 7. How true Devotion induceth those notions , wherein consisteth the happiness of this life , in three Sections . 64 Sect. 1. The fallacy of opinion , and the vertue of truth discoursed . ib. 2. Sacred examples , shewing what may be said to be a rejoycing in the truth of temporal goods , and how eve● secular evils afford joy by the same method of a right understanding them . 69 3. The fallacies of some Objections solved , and the rejoycing in truth concluded for our real happiness . 73 TREAT . 8. Touching the means of possessing that truth wherein the happiness of this life is stated , in two Sections . 78 Sect. 1. Diffidence in point of obtaining spiritual lights reprehended , and prayer 〈…〉 in order to this designe . 78 2. What sincerety in prayer is requisite for this effect , and what kinde of peace is to be expected . 74 TREAT . 9. Of the condition of Courts , Princes , and Courtiers , in three Sections . 86 Sect. 1. The best notion of Cour●ts proposed . ib. 2. The vitiousness of the heathen Courts censured , and the consequence of the Examples of Princes urged , as a charge upon the vertue of their lives . 90 3. The importance of their company for the education of Princes , and a rule proposed for Counsellors , and Companions , to both ruling , and yong Princes . 94 TREAT . 10. How a good conscience , and a good Courtier are consortable with one another , in seven Sections . 98 Sect. 1. The temptations of Courts acknowledged great , but not insuperable . ib. 2. Real humility recommended , discerned from Courtship , and proved consonant to the state of Courtiers . 102 3. The vitiousness of flattery displayed , with an allowance of decent civilities in exchanges of Courtship . 107 4. The use of sober praises treated , and reciprocal civilities regulated . 110 5. The advantages of the vocation of a Courtier ballanced , with some prejudices in point of piety . 113 6. Some notorious errors remarked , and what facility the breeding of Courtiers may bring towards an excellence in Religious duties , proved by examples . 117 7. Comparisons between vocations disavowed , and advices offered , in order to a due correspondence , with the grace of a Courtiers profession . 121 TREAT . 11. Of Medisance , or detraction , in 2. Sections . 125 Sect. 1. The true nature of the crime of detraction , and the subtilty of it in disguising it self . ib. 2. Some rules whereby to square our discourse , and an expedient offered , towards the correction of Medisance . 131 TREAT . 12. Concerning scurrility , or foulness of speech , 〈…〉 three Sections . 〈…〉 Sect. 1. Of the dangerousness of these liberties , and the familiar ex 〈…〉 made for them . 〈…〉 2. Some special causes of the growth of this licentiousness , and some 〈◊〉 pedient proposed towards the suppression thereof . 1●0 3. What circumstances augment these faults , and women incharged 〈…〉 severity in opposition to them . ●4● . TREAT . 13. Whether to be in love , and to be devout , are consistent , in eight Sections . Sect. 1. The nature of love and devotion compared . 〈◊〉 . 2. Some subtle temptations detected , and liberties reproved . 1 〈…〉 3. The errors of prophane jealousie argued , and a pious jealou 〈…〉 proposed . 1●● 4. The deceit of passion in promise of mercy , and power of resisti●g temptations . 1●● 5. The faultiness of flattery to women discovered , and disswaded . 1 〈…〉 6. Presumption upon our vertue discussed , and the danger thereof remo●strated . 1●6 7. Some scruples resolved about the esteem of beauty , and the friendshi● of women . 17● 8 The conclusion framed upon the premised discourse , and our love safe 〈…〉 addressed . 179 TREAT . 14. Concerning the test , and ballance of filial and mercinary love , in five Sections . 181 Sect. 1. Of the value of love , and Gods tolerating some mixture of self respects in it . ib. 2. Mercinary love defined , and the relying much on it disswaded . 184 3. Filial love described , and some strong incentives presented to kindle it in us . 187 4 Motives to filial love drawn from our several relations to God , as also from the dignity , and advantage of this sort of love . 191 5. Advices in order to the preserving this sort of love , and fraternal dilection represented , as a gracious rule , whereby to judge of our rectitude in filial love . 194 TREAT . 15. Of the duties of a Christian towards enemies , in five Sections . 265 Sect. 1. The precept of loving enemies sweetned by many reasons draw● from Christs injoyning , and his acting it . ib. 2. The av●rsness to this duty riseth from our corrupted nature , promoted by divers subtle temptations of our great enemy . 270 3. The relation wherein all enemies are to be loved , and what Offices are indispensably due to them , the omission whereof can be redeemed by no other sort of piety . 274 4. The inordinateness of our love difficilitateth this duty , dissimulation in this conformity reproached , and many benefits derivable from a sincere compliance represented , as also presumption upon the Theory of this duty disswaded . 282 5 The best preparatory disposition for the acting this duty , the which maketh no obstruction in the course of justice , as also powerful persons admonished of their temptation in this point of revenge , and animated by their exceeding merit in this ●idelity . 287 TREAT . 16. Of considerations upon the unsuccesfulness of a good cause , in six Sections . 291 Sect. 1. That much Religion is requisite to assist us in this probation . ib. 2. Motives to constancy after a prudent election of our cause . 294 3. The variableness of the vulgar upon event● , and a prudent conduct proposed . 297 4. An information of what kinde of conformity we owe Gods declared will in adverse events . 299 5. The infirmity of our nature comforted by examples , holy and prophane , and the acquies●ence to Gods order with constancy perswaded . 302 6. The conclusion regulating all humors in this probation . 310 TREAT . 17. Of Solitude in two Sections . 315 Sect. 1. The most useful order in describing the nature of solitude . ib. 2. Solitude divided into three sorts , and the first discoursed of . 318 TREAT . 18. Of a mixed sort , or of Neutral solitude in three Sections . 324 Sect. 1. Explaining this term by exhibiting the state of mans will in his elections . 324 2. Treating divers motives that solicite this vocation . 327 3. How God worketh , and how the devil countermineth in this vocation , wherein a safe course is directed . 330 TREAT . 19. Of violent solitude , or close imprisonment in eight Sections . 338 Sect. 1. How unwillingly our nature submitteth to the loss of liberty and society . ib. 2. The deficiency of single natural reason argued , for consolation in this case , and the validity of grace asserted . 340 3. Great benefit acknowledged to moral Philosophy , and the right use thereof directed in order to our solacing . 345 4. The disposure of our time treated , and advised , for improvement as well as easing of our minde . 350 5. A method proposed in point of study , and the use may be derived from story , towards a right understanding of Divine providence . 355 6. Some special meditations proposed for the divertisement of our minde . 361 7. Some speculations suggested to recreate our spirits in sufferance , and to invigorate our Faith. 365 8. The final and most solid assignment of comfort for this condition . 370 TREAT . 20. Of the contempt of the world in 2. Sections . 375 Sect. 1. Arguments to discredit all the attractives of this earth , and Gods contribution thereunto produced . ib. 2. Motives by the property of a Christian to contemn the world . 384. TREAT . 21. Of the preheminence of a true contemplative life , in five Sections . 385 Sect. 1. Contemplation defined , and some excellencies thereof discoursed . ib. 2. The gradations whereby we do ordinarily ascend up to this station . 385 3. The requisitenes of lecture , in order to this spiritual elevation . 39● 4. Speculation placed a● the last-step in this ascent of the soul . 39● 5. Of the sensible delight springing from this head of contemplation . 401. The first Treatise . A Map of HUMANE NATURE , divided into two Sections . §. I. Treating the Originall rectitude of Mans nature , and the present obliquity thereof . AS in Navigation , Cosmographie is no lesse usefull then Astrologie , by reason it is by some relation to the earth , that all measures are taken , and all reckonings are made in the severall courses of our saylings ; even so in our spirituall voyage through this life , it seems no lesse requisite , to study the Map of our own Earth we carry about us , then to speculate the Globe of heaven , whereunto we are steering , in regard the constitution of our infirme Nature ought to be understood , in order to the conducting of the Vessell to her supreme and heavenly designation ; And the knowledge of our selfe , is as it were the Compasse , whereby we must set our course , since it is out of divers knowne properties of humane nature , that we forme points of direction , by which we judge , how neere our actions and designs stand to the right course of a rational nature : And as the soule and bodie in man , hold an analogie with the firmament and the earth , in point of constituting but one world of these so differing substances ; So shall we doe well to consider the spirituall and corporeall substances in man , as making one coexistence , whereby we may the better understand the nature of the subject we discourse upon , and reflecting on man's consisting of two so diverse portions , as spirit and materiality , we shall wonder the lesse , at those so discordant qualities , which are found in this compound nature of Man. If Faith did not oblige us to beleeve our own originall integrity , we have scarce vertue enough left to own it , our reason is so degenerated , as she hath no mind to claime by that prescription the dominion of our sensitive appetites ( which are her naturall subjects ) she seemes so much better pleased to yeeld unto their government : but let us move Reason ( by the dignity of her prerogative , and the debasement of her condition in submitting to the rule of our passions ) to endeavour the recovering as much of her Rights , as can stand with the forfeiture of her first state . God made man so noble a creature , as even in his obnoxiousnesse to misery , there was an excellence of nature ; For the freedome of his will was one of the chiefe prerogatives of his state , and the abuse of this power , declares the dignity of it , by the severity of God's vindication , since upon the first defection of mans will from him , God did teare and divide the Kingdome he had given him , rending the sensitive powers from the dominion of the rationall ; And in this breach , he left mans reason though not wholly deposed , yet so much distressed by the powers of the other revolted Tribes , as she needs now a forrein succour , not onely prevenient , but actually concomitant for her support , in this continuall warfare against her naturall subjects , our affections and sensitive appetites , which have set up idols of their own making , like Jeroboams calves , ( the delights of the senses ) to maintaine this division and independencie , upon the soveraignty of reason , to which they were at first subjected , looking alwayes up with the eyes of the Hand-maid , upon the eyes of the Mistresse sincere and rectified reason . This first happy state of man we are bound to beleeve , even in this deplorable condition we now find him , for the spirit of his Creator assures us , that God made man upright , & he intangled himself in all his perplexities . We may therefore well ask the Prophets question , O how didst thou fall in this Morning light , when there was but one block in all the earth to stumble at ? Thou wert made to tread upon the earth , onely as on a stage , beautified and adorned for thy passage over it , in triumph up to heaven , not to sink into it , and be wrapp'd up in it , in this foule and dark conveyance of thee , whereunto thou art now sentenced . Thou wast created to have been served onely by the mutations of all creatures , not to have suffered with them by any change , which should have been in thee onely a translation of thy earth to heaven , not a resolution of it into dust ; for mans soule as having never been offended by his body , should never have put it away , and left it to his owne vility , but should have gratified the services thereof , with an immediate preferment to glory and impassibility : O! what can be answered by man for this selfe-destruction ? Me thinks Man replyes , that the weight of the then greatest of all created substances , falling from heaven , fell upon him , and thus shiver'd him into dust ; indeed this is all can be said to move compassion for him , and this prevailed so much with his Maker , as Man's fall was commiserated and redressed , and he that fell upon him , was left fastned to the abisse of his own precipitation . What a sad contemplation is this , that the morning star who was created to feed onely on the increated light , was so soone condemned to feed on dust , as being falne from an Angel to a Serpent ; and Man who was to rise up to the Purity of Angels , and to know no foulenesse by the way , was quickly sentenced to the becomming dust : so that by this commerce with the Serpent , Man is become his food . O then as the Wise-man sayes , sure it is the tongue of the Serpent , while he fed first upon thee , that infused the poyson of pride into all thy corruption ; For mans nature savours so of this venome , by which it was first tainted , ( which came from the Serpent , who retains his pride in all his debasement ) as even through all the veines of mans infirmities there runs still this mortal spirit of self-love and presumption , though he be reduced daily , to plead the misery and infirmity of his nature , in defence of his reproachable imperfections . There seemes to be no better Character of the infelicity of humane nature , then is made by those , who inveigh against the weaknesse of it , yet claime that as an authority for all their faults , making the propensity to ill , the patronage of it , as if the forbidden fruit were now become medicinall for a weak conscience : That is , as if our inward frailty might serve for a purgation of most of our faults . This is a confection the Serpent offers us often , which his tongue may be said to make against the venome of his teeth ; For how familiar is it , to accept this prescription , and to apply thisreceipt of ( it is not I , but sin that dwels in me ) for the cure of all the stings of conscience , as if the accusation of the wretched man , were sufficient for the acquittance of him before God. For how many when they are ingenuous in this confession , think they are dispensed with for many grosse infidelities ? so as even the discovery of the nakednesse of our nature , passeth often to our sense for the cover of all her deformities : how familiar this selfe deception is , I need not argue , but rather complain directly in these tearmes of the Gospel , since the light that is in thee is darknesse , how great is that darknesse ? This being our case ; when the knowledge of our infirmity becomes the despaire of our recovery . This considered , may not we say that the Serpent while he feeds upon our dust , ( that is , prevaileth upon our frailties ) blowes part of it into our eyes , to blind us , raising this cloud out of our infirmities , that we may see no way out of them : which subtilty prevaileth so much , as despairing often of our constitution , we consult our poysoner , for receipts , onely to give us a fair and easie passage through this life , and for allaying the disquiets of our nature , he gives us such remedies , as are pleasant for our senses to take , which are variety of sensible fruitions , that rock our childish nature into some rest , by the motions of her owne infirmities ; Thus commonly our life is but a continued slumber , in which our reason lies bound up , and our fancie is the onely loose and living faculty of our soule , which raiseth to us , but dreames and similitudes of good and evill , sometimes vaine images of joyes , and other amazing phantasmes of fears ; and in this dream of opinion and imagination we usually passe our lives , seldome waking and comprehending the true nature , even of the things wherewith we are the most affected : In so much , as while the truth is that our life in this world is but a kind of dreame or shadow , we dreame so strongly , as we doe not discerne it to be but a dreame ; for the momentanynesse and inanity of our life seldome comes into our fancie , which though it be so susceptible of all levities , yet seldome admits the thought of mans owne lightnesse into it ; the vanities of our life , shadow and cover to us our lives being but a shadow ; and thus while we breath continually in this element of vanity , it becomes as the ayre to us , which we feele not sensibly in our familiar respiration , and yet our breath is nothing else but aire : after this manner , while our life is nothing but vanity , we are the lesse sensible of this constitution . So vaine a thing is meere humane nature , as when your wit hath fancyed the most ayerie and light conceptions , it can , for images of this inanity , man seemeth yet so much vainer then all those expressions , as even all of them leave no impression on man , of his owne vanity , for he makes no use of those his apprehensions , but lives as if hedid traduce and abuse himselfe in his conceptions and expressions of his owne vacuity and emptinesse , and falls not at all into consideration of those disabusing notions : and thus he verisies what the holy Spirit sayes of him , that man compared to vanity is found lighter then it . For , as if the variations and instability of his owne state , were not sufficient for his vexation , doth not man adde to them , the changeablenesse of many other creatures , more vanishing and fleeting then himselfe , by fastning his love to them , namely , to riches , honour , beauty , and the rest of this worlds flashes , and blazes of delectation , which goe out very often , even before they have so much as warmed our senses . §. II. Treating Mans abuse of what he might learn by the mortality of the creature , and the frailty of his nature evidenced in all sorts of persons and tryals . ALL the creatures seeme to tell man in their perishing variations , that they were made so transitory , to passe away as attendants on the flux and motion of his life , whereby to instruct , as well as serve him by their subjection , yet is he so little advertised by them of his own frailty , as he rather applies their variations to amuse him in the imperception of his owne instability ; For while all his pleasures are derived from the continuall changes and mutations of things , even out of this variety of delights , he drawes the inconsideration of his owne continuall flux and consumption : For he neither seemes to beleeve the nature of the things themselves , in all these evidences of their mutability ( while he fixes his heart upon them , as if they were immoveable ) nor doth he so much as learn the variablenesse of his own minde , by the experiments of so frequent alterations of it which happeneth after , even without so much cause as satiety , meerely by the lightnesse of his owne constitution . Doth not this seeme a strange incongruity in the nature of man , who , while he states all his delectation in the intermixture of changes , ( even of his owne minde , as well as of forreine fruitions ) that in this occupation , he should divert himselfe from the animadversion of his owne vanity and impermanency : How justly may it be said then , O wretched man , who shall deliver thee from this body of delusion ? When all the creatures that passing away and dying , open themselves in an Anatomie of thy fraile nature , thou wilt not so much as looke upon thy owne frame and composition , which thou canst not see in those living figures thou art playing and sporting with ; for the life of man cannot see it selfe truly , but by reflex from death , and every perishing , dying or dead creature , reflects to man his own image , and yet as the Apostle sayes , Man so frequently beholding his naturall face in this glass of death , forgets what manner of man he is . Therfore the Author of life , in his Word , hath often set his hand to his manifest of the creatures , which they all make , for Man , in their successive corruptions , and in very pregnant tearmes he hath declared to man , That his life is but a vapour , that appeares but a little time , and then vanisheth . If then our life , which is the foundation of all our vanity , be but so slight and subtile a thing , what can we say of riches , beauty , and honour , and the like temporalities ? which are but the accidents of that substance , which is it selfe but a vapour : Wherefore all they seem but colours , diversified by the severall variations of that light , which is but a flash of lightning , for life it selfe is but such an esclat of light . This considered , when the nature of all the worlds toyes and nugacities is rightly discussed , all the specious good of them is found to be but opinion and imagination , which may be tearmed the fume of this vapour of our lives , as it is exhaled , and vanisheth away , and yet this fume of opinion , darkens to us the nature of our lives , as smoake often doth the matter out of which it is raised : For how familiarly the eye of our reason is deprived of all exercise by this smoak of opinion , I need not urge , since every one that goes abroad into the aire of the world , palpably seeth what sore eyes Reason hath almost every where , by living in this smoak of opinion . O then , how much worse then nothing is the life of man , thus lightned and evaporated by his own fancie , when at the best of his carnal nature , in the holy Spirit 's account , it is but a shadow , a dreame , or a vapour ? And certainly it was an expresse act of Providence , ( relating to our undeceiving ) this of Gods choosing Solomon , among all his Secretaries , to make the most ample and precise manifest of the nature and conditions of all temporalities ; for as Alexander is said to have furnished Aristotle largely with expences requisite for all sorts of Anatomyes , when he designed him to write the history of Nature , that his experiments might afford him both light for himself and credit with others ; so God seemes to have provided Solomon an abundance and affluence of all those creatures , in their best degree of sincerity and perfection , whereof he was to deliver to the world , the nature and properties , that the sensiblenesse of his experience might move and affect the world joyntly with the charity of his speculation . S. Iohn Baptist , ( who had the same spirit of truth , I by an immediate infusion , but did never exercise it in any practical experiments ) had not been an organ of this truth , so proportinate to our infirme apprehension which embraces truth , sooner , clothed with sensible particular experiments , ( and so becomes as it were palpable ) then in the universality of notions , while it remaineth more abstracted in speculation ; King Solomon therefore was an instrument sized and fitted to worke upon our natures , and he , who was the best Moral Chymick that ever wrought upon the matter of temporallities , by the experiments of all fruitions , extracted this as the quintessence of them all . Vanity of vanities , all is vanity under the sunne and vexation of spirit ; Here then is the product and summe of all our loves and fruitions in this world , and after this convincing manifest , of the worthlesnesse of all other creatures , alas , how much a more deplorable conviction hath he left us of the vanity of man , by his owne fall and prevarication , when in the splendor of all this light of verity ; a few fading colours in a womans face , dazel'd even his Eagles eyes , and so his blindnesse and infatuation is become a clearer evidence of the infirmity of mans nature , then even all the beames of his illuminating pen. They who will look attentively upon this naked image of Solomon , need no other character of our humanity ; there they shall discover all that the world accounts the security of happynesse to be the likeliest betrayers of it ; For he , whose knowledge exceeded the stock of nature , and whose possessions were equall with all natures provisions , may be said to have fallen by the weight of his felicities ; how infirme a thing then is man , that cannot carrie even his own wishes without falling under them when he is charged with their successes , for alas , how much doth familiar evidence attest this truth , that man in honour becomes like the beast that perisheth ? May not our carnall nature then be justly discredited to us , by considering that our life is either a perplexity of wishes , or a perversion of successes ? and this convincing evidence which common experience offereth , proveth what Solomon sayes , that this is the affliction which God hath given to the sons of men , to exercise them in it ; since indeed this world is but a stage for their wrastling and contention . And if we look upon our nature in the exercise and triall of it , in the other extream of affliction , we shall finde their feeblenesse , even in those pillars that were the strongliest supported by grace , namely Elias , who seemed to have had so little mixture of the elements in his nature , as he is called by the holy spirit , a fire and a burning light , yet even he in his fiery triall had so much earth about him , as to faint under his carriage , and to cry out to be delivered even of his life , as of a burthen : thus strong was that little weakness of our nature he had about him : & holy Jer. who seemes to have brought none but holy earth out of his mothers wombe , by the testimony of his sanctification in it , yet even this sanctified oare , had so much drosse found in it , when the burning fire was shut up in his bones , as to run over even into the cursing the day of his birth , and to prepose his mothers being a tombe for him before a deliverer of him into that light wherein he saw so much misery and affliction ; May we not well say then in reference to that of Solomon , if the best men on earth make this confession of the misery of their nature , what doe the worst and the most depraved ? Thus have we seene frailty and infirmity of our corrupted nature taken from the best figures of it in diverse postures of temporall felicity and affliction , and we perceive that in one state it is so unhappily disposed as the pronenesse of it to ingratitude , is raised by the very degrees of obligations and benefits it receiveth ; Insomuch as the plenty of temporall blessings , proves often an over-ballancing even of the power of abundant grace , as we see manifested in the infidelityes of Solomon : and againe we find in the other triall , how the weight of sufferance boweth and deflects a little , even the strongest pillars of humanity , among which we doe bring in Saint Pauls deposition of this truth , where we make upon all these surveys , this his reflection , O wretched man ! who shall deliver thee from this body of death and corruption ? But we are not so miserable as not to have a present answer to this sad question , the grace of God by Jesus Christ our Lord. Wherefore let us goe on , and look upon our nature as it is Deified in him , and as the other representations might make us lament our birth with Job upon our dunghill , so this aspect of it in the person of Christ , may recall us to rejoyce with Zachary in the Temple , and allow our nature this selfe-ascription , justly assumed by the second organ of the reparation thereof , henceforth all generations shall call me blessed ; this assumption may be well allowed our nature when we look upon it with S. Paul , not living in it selfe , but Christ living in it . The second Treatise . The reparation of Humane Nature , divided into two Sections . §. I. Treating the admirable meanes God chose for this worke , and the rehabilitation resulting to man from this proceeding of God. HAving seene the figure of man made much liker the image of him , who said , he would raise himselfe and become like God , then like God himselfe who made man after his own image , what meanes is there left to restore that , which all the subtilty of the supreamest Angel had much adoe to disfigure , when ruine is so much easier then reparation ? If Lucifer himselfe had applyed all his abilities to have given man satisfaction , he could hardly have excogitated such a meanes of mans redintegration ; for it may be disputed whether it had not been a higher pitch of disrespect to have designed God , to have put on this wretched nature of man , then it was to project for his own Angelicall nature , an independency on the divine . So here the spirits of men and Angels are confounded , when they consider both these natures of God and man , first apart in their peculiar properties , and then behold them united in this incomprehensible manner in the person of God : here Saint Austins exclamation is more proper then any inquisition , one Abisse calls on another , the Abisse of misery attracts that of mercy ; here is the transcendency of all wonder , that the unworthynesse and demerit of humane nature should prove the exaltation of it ; For now the Church doth not stick to say foelix culpa , proclaiming even the fault to have been happy , that procured such a redemption and a melioration . Lord what was man , that thou should'st be thus mindfull of him , who had nothing left to move thee , but his being become worse then nothing ! did this invite thee to shew thy selfe more God in his refection , then in his creation , wherein his nullity had thus much towards his being , viz. no actuall opposition to thee , which his iniquity had , and so his reparation seemed more incapable of thy love , then his nothing was of thy omnipotency in his first production . In this deplorable state of humane nature , become even Gods enemy , he did not only reconcile , but even subject himself to it , to mediate this reconciliation , he that could not rob God of any thing by his equalizing himselfe to him , seemed to rob God of all his Majesty by this his equality with man , by this stripping and exinanition of himselfe , taking upon him the forme of this disfigured servant ; here we may ask with the amazement of the Apostle , who hath been thy Councellor in this incomprehensible designe , which man could not have so much as wished for himselfe ? And Saint Paul resolves us , God for that great , love , wherewith he loved us , hath raised up our dead nature , and made it sit in as heavenly a place , as even the person of God. And indeed , love could only render this act worthy of almighty God , all the other of Gods benefits might be referred to his glory , without any relation to his love , the creation of all out of nothing , might relate to the manifestation of his omnipotency , and the order of his providence and administration of the world , might be referred to the magnifying of his wisdome , and the exalting his glory by his diverse communications to his creatures ; But this exinanition of himselfe could not consist with Gods dignity , if it had not flowed from the immensity of his love : So as this act confirmes Saint Johns definition of God , that he is love , for in this testimony God appeares nothing else , all his immensity and infinity is extant onely in love , since in this act of Gods incarnation , even his Omnipotency may be said to be exhausted in obliging man , when there remains neither power in God to do , nor wisdome to excogitate a greater benefit then this selfdonation . O immense beneficence and excesse of love , which terminates even the divine omnipotency ! shall not this then subdue mans infirmity , and appropriate all his desires , to the study of loving this God ; who having given man , even all his divinity by his love ; shall not man give this divinity all his love ? methinks it is now unnaturall , since God is become man by love to him , that man united to this God , should not become all love of this divine Essence . How can man then finde now so little of God in his nature , as to plead his own infirmity , for not loving God , when by this gift , he is made a consort of the divine nature ? as Saint Peter tels him , and thereby inabled to love God by a participation of the same love , with which God loves himselfe , so that the donation exceeds so much the delinquency , as Saint Austin votes a congratulation to our humane nature , which being assumed by the Son of God , is constituted immortall in heaven , and exalted , so as to sit at the right hand of the Father : who then ought not now to congratulate his nature thus immortalized in Christ , when he may hope to rise to the same immortality by this assumption ? So much strange incomprehensiblenesse followes upon Gods incarnation , as our nature is dignified above what it hath a faculty to conceive , for the soul of man shall not rightly apprehend the honour of this union with our flesh , till she be sever'd her selfe from this connexion : so great is the mysterie of Gods taking flesh and blood upon him , as man must devest his , before he can comprehend it , for we see the more we are immersed in flesh and blood , the lesse we discerne of it , the carnal man is the worse inquisitor into this incarnation , but the benefit and mercy is no lesse then the mysterie , for Gods incarnation inableth man for his owne decarnation , as I may say and devesture of his carnality , and by imitation of this divin● man Christ Jesus , shewes him how to weare his flesh in s 〈…〉 proportion , as Christ wore his , namely , as a garment that did not defile what it cover'd ; Who then will chuse to cleave to our nature in the impurenesse of her owne carnality , and bewaile that infelicity , for an extenuation of her foulnesse , rather then recur to this capacity which is imparted by the two natures of Christ unto ours , viz ▪ to refine her selfe to so much cleannesse and spirituality , as Saint Paul doth not feare to exalt our spirits to an identity with Gods ; he doth not wonder at any thing in consequence of this first gift of God himselfe given to our nature , for he concludes , that he , who did not think his owne Son too much , how shall he not with him also freely give us all things ? Insomuch as we may justly now say with S. Paul , Therefore O man thou art inexcusable when thou judgest thy nature , as incapable of victory over her infirmity , for there is no such predominant malignity in her , as thy enemy would insinuate the belief of ; the worst part of thy weaknesse is this querilous diffidence , for in that ill feature thou shalt finde no similitude in the person of Christ in all thy trials and temptations ; thou mayest finde some resemblance in his figure , even in the anguish and attristation of thy spirit , but none in the yeelding and surrender of thy confidence , for he felt our infirmities that we might not faint under them , so that the similitude of his temptation is the succour and security of our defence in all our tryalls . They then who in the pressures of their frailties , shal faintingly say , who shal shew us any good ? have their answer following in the next words , the light of thy countenance is sealed & impressed upon us ; for now the light of Christs divinity is not only shining on our nature , but even in it , as being now the orbe of the sun of righteousnes , insomuch as the eyes of God may be said , not onely to be upon us now in all our conflicts , but likewise to be concerned in our contentions as members of that head , whose eyes are his ; and consequently they do not only animate us , but act and second us , insomuch as the Apostle S. Paul chuseth his infirmities only to glory in , to magnifie the triumph of Christ . Wherefore they , who behold the splendor of Christs divinity now shining in our nature , need not lament the destruction of the first Temple , when they contemplate this re-●dification of this second Sanctuary , but may confesse with one of Gods witnesses , that the glory of this latter House is greater then that of the former , for our nature is more dignified in the person of Christ , then it could be depressed by the fault of Adam , since , not only the holy Angels adore now humane nature in the person of Christ , but the very revolted spirits are punished even by the consequences of their malice to it , for the bruised heele stands now trampling upon their subjected heads ; and it is not only in the glorious person of Christ , that our nature triumpheth over her enemy , but even in many other persons , mortall and charged with her infirmities , ( which make the weight of the shame the heavyer ) she treades victoriously upon the Basalisk , vilifying all the malicious powers and principalities , who are the governours of the darknesse of the world . Such honour have many of Christs members , even in this life , being inabled to walk in it , and yet not war after the flesh , having such spirituall weapons , as cast downe all imaginations , that rise up in defence of their own impotency , and suggest their incapacity of subduing their enemy . §. II. How even Mans infirmities may afford him gloryes , and consequently , Motives to joy and correspondence with the grace of Christ incarnate . REflecting duly on what hath been premised , we may justly sing an Hosanna to our humane nature , as she is now participant of the virtue of God himselfe , in the person of Christ , since she is so fortified for triumph and victory over all the devills forces , and her own frailties , as I may say , it is a greater shame for man , not to overcome now , thus joyned with Christ , then it was at first , to yeeld to the devil and the woman joyned . He , who is clothed with light as with a garment , when he bowed the heavens and descended , taking our nature as a cloud for his vestment , might have purged it of all frailty and infirmity by his merits in it , and have re-estated it in the originall integrity ; but he seemes to have chose the leaving of this infirmity , to exalt the fidelity , this thought may be supported by his deniall of Saint Paul , the removing from him his reluctancies , because virtue is perfected in weaknesse , so having left our nature with this life-guard about her of my grace is sufficient for thee , he hath inabled her to rise to a higher degree of honour , by victory , then she could have done by security , for then our nature would have wanted the similitude and configuration with the image of Christ , tempted , suffering , and triumphing , which is a diviner figure then the safe unexercised condition of Adam . And why may not we conceive that the miseries left in our nature by so mercifull a God , were intended as seeds of a more fruitfull glory , since not only our own sufferings are now allowed as good evidences for the claime of our felici●y ▪ but even the distresses of others , are assigned for our qualifications , for Christ in his last account with man , produceth nothing but miseries of nature , for mans merit to him , sickness , ●unger , poverty , and captivity are brought in , as the only contributions to mans glorification , and by Christs words , we finde that even he inhabiteth still in the infirmities of our nature , insomuch , as to reconcile us to the most aversing part of our nature , we may look upon Christs personation in it , for he seemes ( at that day , when he shall in our nature , judge both natures of men and angels ) to own his residence most especially , in all the distresses and indignities of humane nature , and to admit the communication and familiarity we have had with such miseries , as the only claime to our eternall association with him , and thus having a capacity imparted by all our infirmities to merit at Christs hands by his owne sentence , our lyablenesse to them may be thought a nobler state then would have been our exemption from danger . And to support this supposition , we may conclude , that our arrogant enemy ( who affected to be like Christ in his glory , but never emulated his humility ) is more tormented now by mans triumphs over his angelicall powers , and his owne humane weaknesse , then he would be by mans state of impe●cancy ; for even that spoil this enemy now makes upon us , doth not at all ease or relieve him , whereas the defeats & shames he received by our victories over him , strain the rack of his pride upon him , torturing him by this vilifying his power , by which means , even our infirmities may be said to serve Christ against the great maligner of both his Natures , which admitted , they who complain of the infelicity & perversion of our nature , may be advertized , that they have a means to rectifie this crookedness , even by the impulse of one of the most vebement corruptions thereof ; namely , the passion of revenge , since this redress may be wrought by their attempting continuall vindications against the procurer of all our misery , by a victorious fidelity to our maker ; whereby even our infirmities being overcome , are converted into the torments of our pretending tormentor ; and may the thussting of the serpent be retorted into his own bosome , when his assaults return him more the sight of his own impotency ▪ then of our frailty . And how feisable this way of revenge is made , S. Paul assureth us , both by his life and Doctrine , when he defieth Angels , Principalities , and Powers to joyn with his infirmities ; and yet glorieth that in all these oppositions , man may be more then conquerer by him , who hath loved him . How many virtuous Trophees are there now erected in Christianity , of the victories of humane nature , over our most powerfull infirmity ? What numbers wear the vestures of their humanity , shining in the candour of innocence and chastity , in so pure a manner , as they seeme rather , living , transfigured with Elias and Moses upon Tabor , then comming disfigured with Adam out of Eden ? So much doth even the frailest portion of our humanity triumph now over the greatest frailty of our nature , and from the infirmity of the flesh , derive rather consequent merit then actuall infection ; so that the proud spirit findes oftentimes by this repulse , rather the misery of his destitution of grace , then the infirmity of our nature , being succour'd and supported by an accession of the fortifying grace of our Head Christ Jesus . In which respect Saint Augustin sayeth elegantly , the nativity of Christ was the renascency of man ; as flesh had wounded thee , so it now healeth thee ; the Physitian ministred a receipt , composed of our own infirme nature , and by the infirmity of his flesh , cured the infection of ours . And for an intire re-inforcement of our humane nature , which consisteth of spirit and flesh , our spirit seemes to have yet a more intimate union with God , for our flesh was but a supervesture or upper Garment to the Son of God. The two natures of God and Man remaining distinct , and not intermixed , but our spirit is sealed and impressed by the holy Ghost , and so seemes identified with the Spirit of God , in some such sort , as the impression left is the same image with the stampe which impresseth it , and in this respect , the Apostle tells us , that he that is joyned unto God , is one spirit with him ; we need not speculate so curiously , the radiant beames of the Word of God , as to dazle or dissipate the sight of our minde , in this mysterious expression of the holy Spirit ; as much as is competent with our eyes , is the perception ( by this dazling light ) of what great dignity and excellence our humane nature may now own ; in which the intire Trinity doth reside , the Son of God in Person , the holy Ghost or Spirit of God , by Character and impression , and consequently God the Father by the indivisibleness of his essence from their presences ; therefore we see Christ promiseth us in expresse termes , the company of the Father , and his residence in us . Wherefore , Now O happy man that thou art , look not down upon the stage of the Serpent , where he lyeth still hissing at thee , to call thy thoughts to the earth , since thou didst first hearken to him ; But raise thy lookes upward , to the throne of Heaven , where the splendor of thy humanity , at the right Hand of God , reflecteth to thee thy owne dignity , for even in the mirrour of the word , wherein God the Father seeth himselfe , man may now see his own image ; there man may see not only his nature made after Gods image , but God himselfe in the image of his nature . Correspond with thy own worthynesse then , O exalted creature ! and live as if thou had'st never seene thy selfe in any other glasse , for here is that eminence truly conferred on thee , which thou did'st at first so vainly affect , of being like God , and the holy Spirit is thy councellour in this claime of thy divinity , and thy comforter against the disswasions of thy first projector , who would now divert thee from the aspiring to the consort and participation of the divine nature which is offered to thy aspiring . This premised and ponder'd , man may say , I rejoyce even in my infirmities , that the power of Christ may rest upon me , and triumph in me ; for my strength is made perfect in weaknesse , and may consort the harp of David to the same tune of praysing mans condition , professing , thy friends , O Lord are become exceeding honourable , their principality is exceeding strengthened , for when mans infirmities appear in temptations and suggestions , to deface the image and Character of the holy Ghost in him , then hath he the holy Spirit to second him in the defence of his own image . So that by the adjunction of these helpes , even all mans infirmities may be converted into his glories , and man hath nothing left to undeifie him now , but his owne preferrence of degeneration and flavery to the enemy of his nature , before his adherence to her Author . Finally , upon all these representations , I may justly re-extoll and magnifie the dignity of humane nature , which we may consider sent down at first from Heaven as Gods image : and next , as a state to which God himselfe did vouchsafe to come down in person , and taking it upon him , will inhabit therein eternally , and then , that the holy Spirit of the Father and the Son abideth in it , as in his Temple , which he sanctifies incessantly , nay more that it is designed to partake the same glory , which the whole Trinity injoyeth , by being promised to be made like him who hath it all , the God and man Christ Jesus . O then , he that may hope this , let him never plead his frailty or infirmity , in discredit of his nature , let him not in a dejection of spirit seek to cover his pusilanimity , with , O wretched man , I finde a Law reluctant in me , against all these motives and incentives of my aspiring to divinity , but rather let him boldly pronounce in such a holy confidence as is prescribed him , I can doe all things in him that strengthens me , for since God is in so many sorts with us , who shall prevaile against us ? Therefore in all these reluctances , let us aspire to be more then conquerors , by him who so much loveth us . The Third Treatise . Of Religion . §. I. Considering it under the generall Notion of some reference to a Divine Power . REligion riseth in the first dawning of the light of nature , for the soul , as soon as she doth but see her selfe by the reflex of any discourse , discernes her own relation to some superiour cause ; to which she assigneth some present reverence and reason , as it riseth and ascendeth , breaketh the day a little further , but leaveth the mind still in such a twy-light , as the understanding doth hardly distinguish singularity , in the supremacy discryed above it selfe ; for reason doth but , as it were , feele out her way to Divinity by a kinde of palpation , and sensible touches upon materiall creatures , and cannot by an immediate elevation of her faculties to immateriall notions , raise her selfe up to the speculation of any spirituall substance , much lesse to the supreme spirituall Essence . So that by the meere light of nature , the mind oftner scatters and breakes the object of Divinity , then singleth it into unity . This deficiency appeareth in the speculations of most of the Philosophers , who all looked naturally upward , for some supream reference and asscription of their being , but unto most of them , Heaven like a crack'd mirrour broken by their various imaginations , reflected multiplyed images of the Divinity ; whereby we may discerne that the perception of unity in the divine Essence , is not derived so much from the emission of the rayes of naturall Reason , as from a reception of a supernaturall light , whereby reason is rather illuminated from above it selfe , then singly producing this selfe-illustration : and this forrein clarity diffused upon our reason , is the Grace of the Divine essence , which elucidates to our minde the simplicity and indivisiblenesse of the object , from whence this gracious splendour issueth upon our understanding . Grace thus inspired , worketh by the soule , as light doth by the sense ; not inducing the faculty , but only the exercise of sight , for grace doth not conferre any new faculty to the soul , but only perfecteth the capacity of naturall reason in this act , of singling the notion of the Diety , and settling the unity of a Creator in our beleef . And this first position alwayes suggesteth some Religion taken largely , as a recognition by some exteriour homage of one Supreamacy above our Nature ; but this estate admits of much diversity in Religious beliefs ; in which , even the wise men of the World , as Saint Paul termeth them , did stray and lose themselves , growing vain in their own imaginations , for by a seeming pretext of piety , namely , of making religious addresses enough to God , they made many Gods under the colour of one Supream addresse . By this Errour we may perceive that naturall reason needeth still a further conduct from grace , to lead it to a rectified Religion . Certaine it is , that the materiall and visible species of this world , afford some notion of the invisible producer ; as in mines , whereof the specificall matter is of a much meaner substance , there are found some veines of Gold and Silver ; so out of the grosse masse of nature , those that work upon it by single reason , may easily extract some Spirituall ore of Religion , for through the elemented body of the universe there run some veines of intimation of a spirituall nature , independent on all matter , which reason may discerne , and so resolve some Religious acknowledgment of a Divine principle , as the producer of subordinate causes and effects , but how apt humane reason is to sever and disunite this principle , we may easily judge , when we remember how soone reason forgot her owne origine , and as if having lost the unity of the god-head , she could in number have made up that losse of quality , she brought in all the celest all bodies into the account of Divinity , serving the Militia of Heaven , instead of the maker , and we may call to minde that as humane bodies grew Giants , mindes seemed to shrink into dwarfs ; when they fell in love , as I may say , with the daughters of men , that is , the conceptions of their owne naturall Reason in this point of Divinity . And we may well suppose that the Giants soules , in the law of nature became so , by espousing this daughter of God , which we may properly call Grace , whereby their heads passed the skie , and touched Heaven it selfe in this beliefe of the unity of the godhead , and by this conjunction with grace , reason produced their issue of a rectified Religion ; hence is it that we finde the Patriarks frequently visited by celestiall spirits , as the allies , as I may say , of this daughter of Heaven they had espoused ; and most doe conclude , that all those , who in the law of nature continued in a rectified belief and worship of God , were maintained in that state by grace , supplementall to the virtue of single Reason . How far humane Reason may alone finde the way to rectified Religion , is a question to exercise curiosity , rather then excite piety ; and very commonly , reason in the disquisition of faith , doth rather sink the deeper into the earth , by falling from her over aspiring , then she doth six her selfe upward in her proper station ; and besides this danger , me thinkes there is this difference betweene them that are working upon reason to extract Religion , and those that are feeding upon sincere faith , that the first are labouring the ground for that fruit , which the last are feasting on ; or that the first are plowing , while the last are gathering of Manna . I shall indeavour therefore to serve in this spirituall refection ready to be tasted , treating of faith , already digested , rather then to be provided by ratiocination , for devotion is faith converted into nourishment ; by which the soul contracting a sound & active strength , needs not study the composition of that aliment , it finds so healthfull . §. II. Treating the best habit of mind in order to the finding a rectified Religion . ME thinks Religion and Devotion may be fitly resembled to the Body and the Soule in Humanity : The first of which , issues from an orderly procession of nature , by a continuing virtue imparted all at once to mediate causes , the last is a new immediate infusion from heaven , by way of a creation , continually iterated and repeated . So Religion at large ( as some homage rendred to a supreme relation ) flows into every mind , along with the current of natural causes : But Devotion is like the Soule , produced by a new act of grace , directed to every particular , by speciall and expresse infusion , and in these respects also the analogie will hold , that as Religion hath the office of the body to containe Devotion , so Devotion hath the function of the soule , to informe and animate Religion : And as the soule hath clearer or darker operations , according as the body is well organized or disposed , so Devotion is the more zealous or remisse proportionately to the temper and constitution of the Religion that containeth it : Sutable to the Apostle Saint James his intimation to us , that Pure Religion keeps us unspotted from the world . I shall not take upon me the spirituall Physitian to consult the indispositions and remedies of differing Religions , but relying more upon the Testimony of confessed experiments then the subtilty of that litigious art , I shall prescribe one receipt to all Christian tempers , which is to acquire the habit of Piety and Devotion , for this in our spirituall life , is like a healthfull aire and a temperate diet in our naturall , the best preservative of a rectified faith , and the best disposition to recover from an unsound Religion ; for the Almes and Prayers of the Centurion were heard and answered , when they spoke not the language of the Church , and the Angel was sent to translate them into that tongue , in which God hath chose onely to be rightly praised , that which his Eternall Word Christ Jesus hath peculiarly affected , and annexed to his Church ; this shews the efficacie of piety , and the exactnesse of Gods order , who hath inclosed his eternall graces within those bounds , into which he brings all that shall partake of them , and so doth naturalize all such strangers as he intitleth to them , doth not allot any portions to aliens , but reduceth all them he will endow , into that qualification he requireth , which is into the rank of fellow-citizens of the Saints , and of the houshold of God ; he leaves none with a dispensation of remaining forreiners . The Angel that called the Centurion , directed him to the gate of the Church : Saint Peter did not bring him a protection to rest in his owne house , with the exercise of his naturall pieties : and so for those that are straying without the inclosure of the Catholique Church , if they walk by the light of naturall charity , morall piety and devotion in their religious duties , this is the best disposition towards the finding of the way , the truth , and the life , of whom the Psalmist sayes , He is neere to all those that seeke him ; and those who are thus far advanced in morality , may be said to be in atriis Templi , in the Church-yard , which is , in a congruous disposition for farther advance into the body of the church . I shall endeavour then to affect every one with the love of purity and holinesse of life , for to those that are already rooted and growing in the Church , this disposition will be are that fruit ; the Apostle soliciteth for them , that their love may abound more and more in knowledge , and in all judgement : And in those who are yet strangers and forreiners , as he calls them , this reverentiall feare of God seemes to chase the wax for the seale of the holy Spirit ; for Prayers and Almes doe as it were retaine God for their Counsel , and as his Clients open their cause to him , in these tearms of the Psalmist , Lord cause me to know the way wherein I should walk , for I lift up my soule unto thee : And such may be said to be halfe way towards their end , that doe worship in a zealous spirit , and are likely never left there , but helped on to the other part of worshipping in truth , by him that hath ordained our worship to consist of Spirit and Truth , so that devotion & sincerity in any Religion , are the best Symptomes of our designation to the true and sincere Religion . Wherefore having made this generall presentation of piety and virtue to all parties , I shall not stay to wrastle in the Schooles , but rather strive to set such Church-musick , as all parties may agree to meet at the service ; and this I presume may sound in tune unto most eares ; that where consort and harmony in faith appeareth , it is a good note of that Churches service , being set by the hand of that great Master , who in this last lesson of his owne voyce , did concert this symphony in the musick of the Church , and even ingaged his father , to preserve this unity and consort by these words , Holy Father , keepe through thy owne name , those whom thou hast given me , that they may be one as we are one . This cleereth to us the marke of concordancy in faith , to be one of the most respondent unto Christs signature on his Church . And as one may , without arrogating to himselfe much of the science of a Physitian , venture to pronounce what is the best temper to be composed of , so may I safely affirme that Religion to be of the best constitution , which consisteth the most perfectly of these two divine elements , well intermixed , Zeale and Charity ; the which may be said to make a good complexion in the face of Religion , the first relating to the colour of the blood , and the last to the fairnesse of the skin , through which the good tincture of zeale is transparent in the works of charity : wherefore the well tempering of these two qualities make that beauty in the Spouse , of which the Bridegroome saith , Behold , how faire is my Love ! there is no spot in her . And as the face , although it be not an infallible , yet is one of the best indications of the bodies health ; for although there be not any so secure symptomes in it , as conclude against all infirmities , yet there are some so resolving marks of unhealthfulnesse in the face , as cannot mislead a prognostike of some infirmity : So may we make a probable judgement of the foundnesse of a Religion by the faire and healthful aspect thereof , and by the ill looks and disfigurements of some Religions , we may warrantably sentence the unsoundnesse of them ; for there are some that have such marks of uncleannesse on their skin , as not onely the Priest , but even the People may discern the Leprosie . This considered , the most advised judgement touching Religion , for the generality of men , is , the preferrence of that which hath the most promising countenance , of this perfect constitution , of unity in faith , of orderly zeale , and of active charity , for out of these materials onely , that flame is raised , which our glorious high Priest came to kindle upon the earth . The Fourth Treatise . Of Devotion . In two Sect. §. I. Devotion regularly defined , and some accidents that raise it , explicated . THere is nothing seems more requisite , towards the sincere practice of it , then the sound definition of Devotion , for it is much easier to copie well , then to designe perfectly this worke : Neverthelesse it is the familiar presumption of the world , to passe themselves Masters , by drawing the expressions of their piety , by their own imagination , rather them to work then by the Churches draughts and patterns : and thus many are mistaken in the manner , more then in the meaning of their religious duties , for devotion consists more of conformity to order , in pious applications , then in contrivement of them : wherefore this prescription of some spirituall director is given by God , Obey them that rule over you , and submit your selves , for they watch for your soules . And herein is provided a rest , as I may say , for our zeale to discharge it selfe upon ; for when it is shot without that stay , it often falls very wide of the right mark , which the holy Spirit hath set up to us , by the Psalmist , in , Not unto us , O Lord , but unto thy Name give glory . So that this is the safest principle for all good inclinations to build upon , viz. the right notion , and understanding of devotion , taken from some prudent director ; for even the steadiest hands draw straighter lines , stayed and guided by a rule , then left to their own loose motion . And I may without presumption , undertake to shape a generall good rule , ( by the Model of the Churches doctrine ) whereby to take the right dimensions of rectified Devotion ; for this may be done by an unskilfull hand in the practicall part , as good instruments may be made by Mechanicks , who want the science of using them . Devotion is a fervour infused into our soule by Grace , which breatheth out continually an alacrity & promptitude in regular and ordinate performances , of all such religious duties , as are ordained by God , for the exteriour testimony of the interiour love and reverence we owe him . This good habit of the mind , is the fierie spiration of the holy Ghost , taking in such sort upon our wills , as it raiseth a flaming evidence of our love to God , in all our actions , and this is properly to be baptized with the Spirit , and with fire , to have all our affections turned Christian , by the accension of that holy fire in our hearts , which Christ said he came to cast into the earth , and required the kindling and ardencie of it in us , so that the activity of this spirituall fire in our soules is that we tearme our devotion , which implyes a conformity of our affections in morality , and our opinions in religion , to the revealed will of God ; our appetites we conforme in acquiring such habits of virtue as are expresly enjoyned us by God , in his commandments ; and our own conceptions we submit in our conformity to such acts of religious worship , as are directed to us by the Church , which God hath invested with power of direction , by these words of his commission , They that heare you , heare me , and they that despise you , despise me : promising also the spirit of truth , to rectifie all the executions of this power , and the residence of that spirit to the end of the World. In order to the preservation of that capacity imparted ; hence is it that there is no zeale or fervour of spirit , which may properly passe for Devotion , that is not touched at the test of the sanctuary , which is obedience to the Churches regulations , for many may thinke themselves in Saint Pauls discipline , in the ferrour of the spirit , when they are neerer Saint Judes commination of perishing in the contradiction of Core , for as Saint John sayes , The Spirit of Truth and of Errour is discerned by hearing the voyce of the Church , not by singing loud in it , therefore it is not the straining our notes , but the singing in tune , that makes the musick of Devotion wherewith God is delighted . But supposing the flame of our Devotion to be lighted by a coal from the Altar ; the higher it riseth , the neerer it cometh to Heaven ; for there must not be only interiour heat , but exteriour light in it , Saint John Baptist is a perfect image of Devotion , in that Character Christ gives of him ; he was a burning & a shining light , which signifieth internall sincerity , and active exemplarity ; and our Saviour intimates these two requisitions in our Devotion , when he gives us this order , Let your light so shine before men , that they may see your good workes , and glorifie your Father which is in Heaven ; wherefore this precept requires not only a fervour , which we feel our selves , but a splendour that may illuminate others by the edification of our lives . When our Saviour stateth us as pilgrims in this transitory world , he advises us to have our Loynes girl , and our Lights burning , which intimateth promptitude to the exercise of Charity , and fervency in the act of our love . And Devotion comprizes fully this equipage for our journey , since it collects us , and strengthens us for motion , and is likewise that fire which is the best security we can carry with us in our passage through the wildernesse we travail , to arme us against all the wild sensualities that lie in our way , since it hath this speciall virtue to fright and disperse all that is irrationall . And this spirituall fire hath many analogies with materiall , insomuch as the holy spirit sayes of it , The coales thereof are coales of fire , and have a vehement flame ; and me thinkes this one remarkable similitude betweene them may be fitly applyed , viz. as fire doth convert many substances which were unfruitfull & unclean , into a matter both generative and clensing by the consumption and reduction of them into ashes , which have both these qualities : so Devotion by consuming our passions which were both barren & impure , converts our affections into the love of penance and mortification , which are the ashes of our consumed offences , and so are made both fruitfull and purging by this conversion into matter of humiliation , by which kind of soyling many converts improve much the good seed fal'n into their hearts : for that penitent reflexion Devotion makes upon our vaine and foul passions and affections , ( which is the consumption and incineration of them ) becomes purgative by sincere contrition , and generative of all fruites of Charity , since the zeale of mortification is not only a marke of our repentance , but a meanes of our perfection : when holy David sayes , he eate ashes like bread , they were made of his loose passion consumed by the flame of his Devotion , and so converted into seeds of penance , and we know how fruitfull these ashes proved to his former sterility . The water of expiation in the Law , was made with the infusion of ashes , and certainly there is nothing more clensing then the matter of our offences consumed by Devotion , and aspersed upon our memories , for nothing makes us more zealous to take out all their staines upon our lives , according to the Apostles observation of the effects of godly sorrow ; What carefulnesse , what clearing of our selves , what indignation , what vehement desire , what zeal , yea , what revenge it workes ? so as you see what fertility Devotion raiseth out of the consumption and ashes of our sinnes , which is the Apostles godly sorrow . §. II. Devotion described a more familiar way , and the best naturall temper in order thereunto . BEcause Devotion hath hitherto spoke the Language of the Church , it may seeme uneasie unto many to be understood ; therefore I shall put it into the vulgar tongue of the Court , and so make it more familiar for apprehension , and by the warrant of S. Pauls condescendence to the capacities he wrote unto , I may speak after the manner of men , because of the infirmity of your flesh ; and therefore venture without any levity to say , Devotion is a Divine passion . Love raised to the height of passion , upon humane objects , is a power in our mind , whereon most of the world doth rather pretend an excellency over others , then plead any excuse , for such an incapacity in their nature ; wherefore this will be an expression of devotion , that will serve and fit most apprehensions . And certainly as strangers doe discreetly , to change their habit , when they come to dwell in forreigne parts , especially if they be rude and uncivilized ; so pure devotion ( being a stranger to our carnall nature , which is of it selfe wild and undisciplined , comming to plant it selfe , and live with it ) may be better suited for the purpose of introduction with the apparell of passion , which is native , then with her owne habit of purity , though more decent and becoming ; for this exteriour simil 〈…〉 de may give the love of God , at first , more convenient conference with our sense , which usually doth but looke strangly at her , when she appeares first in her owne spirituall habit , which is so different from the spotted garment of flesh and blood . So that Devotion being thus put into the fashion , and speaking the language of the place it comes to , may hope for admittance without much wonder unto our understandings , and by acquaintance with them , informing them of the benefits of her association , may obtaine a plantation in our wills and affections ; and thus by degrees come to be naturaliz'd in our dispositions ; and by this easie way of introduction , Devotion may come to get possession in some minds , by commerce of a good companion , sooner then by open claime of her owne rights ; for we may conclude what right Devotion hath to our mindes , by this , that when prophane passion seekes to value it selfe , and to possesse the minds of others , it puts on a heavenly habit , and speakes the language of Devotion , in reverence and adoration ; thus , as it were , confessing the due interest piety hath in our hearts . May not piety then to recover the easilier her due , without irreverence , be put into the lighter figure of passion ? I may therefore in order to a pious successe , propose the being devout , under the tearmes of being in love with Heaven , because it is the likeliest way of perswasion to the world , to propose not the putting away , but the preferring of their loves , and so transferre them to a fairer object , not extinguish the fervency of their act ; and I believe without any levity of conceipt , that hearts wrought into a tendernesse by the lighter flame of nature , are like mettals already running , easilier cast into Devotion then others of a hard and lesse impressive temper , for Saint Austin said , the holy Magdelen changed her object only , not her passion ; and one may joyne him with her to authorize this opinion , for love like gold , though it be cast into an idol , the perversion of the forme , doth not disvalue the mettall ; and we know the same gold that Gods People tooke from his Enemies , in the forme of their idols , after it was purged by fire , was consecrated to the tabernable , and then it seemed to have a double capacity of honouring God , as an offering of his servants , and as a trophe from enemies ; so when the flame of the holy Spirit ( which is Devotion ) hath purged and purified our loves , that were cast into the images of humane passions , the same love is sanctified and assigned to Divine Service , and brings a more speciall glory to God , as it is not only an oblation of his children , but also a spoile of his enemy . This is not meant to countenance the alienation of our loves at any time from God , but to commend that disposition of nature , where love seemes the predominant instinct , for certainly such a temper is apter for a right conversion , then a harsh and sowre constitution of the mind , the first is a good mould of earth , with ill seed cast into it , and so the fruit may be ill , while the pregnancy of the earth is good ; the other is * a heath naturally unfruitfull , and requires much more manuring to make it beare : Wherefore that nature , which hath not a kindly pregnancy in it to beare love , is not the best mould for the seed in the Gospell , for though it may render thirty , it can hardly yeeld the increase of a hundred fold in Devotion . Certainly we may then very religiously preferre the constitution of such mindes , whose powers are best disposed for the act of loving : for love , as it is the greatest treasure of our soules , so is it the only security stands bound to God for all our debts ; all the other faculties of man seeme to be receivers only , and this the discharger of all their accounts ; but love hath this extraordinary blessing , the greater expense it makes , upon this occasion , the richer it growes ; for the more our love payes God , the more it improves the same estate ; but we can assigne nothing but this pure species of love to the receipt of heaven . Wherefore all empty formalities , and unsincere affectations in exteriour exercises , that would passe for Devotion , are , me thinkes , like servants , that have got on fine clothes of their Masters , by which , strangers may mistake their quality , but their Masters are not deceived by them ; so these garments and coverings of Devotion , may abuse the eye of the world , but we know the master of all sanctity , distinguishes dissimulation in all the specious similitudes it weareth . And I should beleeve a varnished hypocrite may be more offensive to the sight of God , then a zealous unvailed idolater , for this , is but mistaken in God , and the other seemeth to suppose God may be mistaken in him : and certainly there is nothing more capitall against the lawes of Heaven , then counterfeiting the coyne , ( which piety may not improperly be tearmed ) as being the price and measure of all exchanges between heaven and earth : of these false coyners King David sayes , They slatter God with their mouth , & lye unto him with their tongues , and he gives them Gods answer , thus , The Lord shall laugh them to scorn . We may conclude then , that the sincere love of God , is the spirit and soul of Devotion , and therefore is to be intire in every severall part of our religious exercises : when God dignifies man with similitude to his own image , it is the soul , not the body that hath this Divine relation ; so in the service of God , ( which is a consistence of two such parts united of spirit and of matter ) the spirit and breath of life doth not reside in the materiall part , which is sensible religious offices , but in the informing and animating part which is Devotion , the which answereth to the soule in humanity , as I have endeavoured to demonstrate . And thus I hope that I have not indecently apparell'd Devotion in the habit of the place it is recommended to , clothing it in this soft rayment of passion , being to come unto the houses of Kings . But now me thinkes , I heare some sensuall and voluptuous persons cry out to warne their passions to stand upon their guard , objecting that I , like a pyrat , have thus put up friends colours , while I am in chase , calling devotion , love and passion , that it might the easilyer enter our hearts , which when it hath done , it takes and imprisons all our humane delights . To these I may answer , that I have put up these colours indeed , that those vessels I would speak with , might not fly from piety at first sight , as from an enemy to pleasure , that speaking with them , I might shew them how Devotion comming and possessing our mindes , doth rather compose the munity , then infringe the true liberty of our affections . For grace findes Humane Nature ( like a vessell richly fraught for commerce with Heaven ) most commonly in a mutiny , where the affections that should saile her , rise up against their Commander , resolving to make spoile of their commodities , and to turne to the piracy of sense , taking all whereof sensuality can possesse it selfe , and if . Devotion enter and compose this sedition , and convey the affections cheerefully to their direct commerce with Heaven ; this may be rather thought a delivery then a violation . And surely our senses cannot more justly complaine of Devotion , as a dispossessor of their properties , then wilde people can call a Law-giver a tyrant . For piety doth but regulate the functions , not ruine the faculties of our senses ; and licentiousnesse cannot more rightly be called the mindes liberty , then nakednesse the bodies freedome : For lawes and apparell , doe both in their kinds , cover natures nakednesse ; and lawes , like clothes , impart conveniencies , ( the one to the minde , as the other to the body ) without impeaching the decent and proper exercises of either : and so Devotion doth but reduce the wild multitude of humane affections and passions , under the Monarchall Government of the love of God , under which they may enjoy a more convenient freedome , then let loose in their owne confused Anarchy , which they confesse when they are converted by God to this belief of their condition , that to serve God is to raigne . The Fift Treatise . Discoursing whether sensible pleasure may consort with Devotion . In two Sections . §. I. The rectifying our Affections , chiefely our love in the sense of beauty . UPon the title of this Chapter , me thinkes I see our humane affections stand with the same perplexed attention , as a condemn'd multitude , at the reading of a Proclamation of Grace , to some particular specified names , each one watching and praying for his owne . Thus doe our humane passions seeme now concerned , believing themselves all condemn'd by piety , each one me thinkes in a frighted and tacit deprecation of their censure , is expecting with anexity to know whether Devotion will allow them life and consistence with her edicts . The answer to this , must be , that I shall only put to death , the blind and the lame , whch are commonly set to keep the strong hold of our corrupted nature against virtue . ( As they were upon the walls of Sion to keep out David . ) Such , Devotion must destroy , for they are hated by her Soule , and are not to be admitted into the Temple . Secular justice is allowed a latitude in mercy , to which this spirituall judge cannot extend his favour , viz. rather to save diverse guilty , then to cut off one innocent ; for Devotion must rather put to death many innocent affections , then save one criminall , by reason , that in this case mercy renders the judge a complice of the crime , so that our Devotion must not looke upon the face of any of our affections , but judge by the testimony , our conscience brings in against them . Yet piety is not so inhumane , as many may apprehend that know not the nature thereof , for it delighteth not in the death of our affections , but desires rather they may turne from their perversions and live , and to perswade their conversion , offers that to them in this life , which is promised to us , but in heaven , namely , to have our bodies changed from corruptible and passive , into immortall and inpassible , for Devotion offers to transfigure our affections from their impure and passive shapes , into immuculate and imperishable formes , & raise them up from infirmity to virtue , and make those desires which have beene the image of terestriall figures , to beare only that of the celestiall . Neverthelesse our minds seeme to be like fond mothers , which are lamenting their children given over by the Physitian , and will scarce hearken to the consolation of Gods Minister , who promiseth so much a better state , as a change from weak infants into Angels . In this manner our fond and effeminate mindes seeme to bewaile this tranfiguration of their affections , which Devotion proposeth according to the Apostle , viz. the raising their conversation up to Heaven , and changing their vile body , so that it may be fashioned like unto the glorious quality of the love of God. And certainly , unlesse our affections be cut off from the carnall stock of our nature , and set by way of ingrafting and incision upon the stem of the holy Vine , they doe beare but sowre Grapes , such as will set reason's teeth on edge , which is their mother , since our corrupted nature puts forth many sharp and unripe cupidities , and fancies which are truly rather corrasive then cordiall to the minde . God hath planted affections in our sensitive nature , not with a purpose that they should be fixed in the earth , and bear only terrene cupidities , but hath rather set them there for a while , only as in a seminary or nursery ; where he doth not meane they should take any deepe root , for our reason , as soon as it is able , is ordained to remove and transplant our affections into spirituall scituations into , that garden for which they were first planted , so that , although our loves grow at first , while they are little tender slips , only in the terrestriall part of our nature , they are designed to be removed in their due season into the celestiall portion , and to beare fruites spirituall and intellectuall , which order is intimated by the Apostle , when he saith , as the first man is of earth , earthly ; so the latter must be of heaven , heavenly . But because in this warfare of our lives upon earth between these two parties , the sensitive and the rationall , our sensitive nature is not easily perswaded to render up her affections ( wherein she accounts her selfe so strong ) unto right reason upon discretion , let us examine what faire conditions grace which alwayes taketh Reason's part offereth her ; and indeed , if the offers be well judged of , there will appeare a truer freedome gained by this surrender , then that , which the loosenesse of our nature would maintaine , when our affections being made free from sinne , are become the servants of righteousnesse , for if we examine the impositions and constraints our passions lay upon us , it is easie to convince that to he a reall servitude , which we doe familiarly , but in wantonesse tearme so : and thus our loose passions ( like the Jewes , to whom our Saviour proposed freedome by the knowledge of truth ▪ will hardly confesse their inthralment ; but I may fitly say to them , as he did , while you commit sinne , you are the servants of sinne . If grace by Devotion set you free , you shall be free indeed . Therefore I will procure to manifest how grace may give nature great conditions of freedome , and how the best proprieties of our affections , are rather improved and secured , then alienated and spoiled by this surrender to Reason and Devotion . And to treate first of the interests of love , ( which seemes to be the commander of all the strength of our passions ) when love renders it selfe to Devotion , then is it so farre from being restrain'd , as it is continued in the command of all the power of our pieties , and is trusted so much , as it is allowed to hold faire correspondence with beauty , though that were the party , love had served under against grace , for then our love commerceth with the creatures , only to improve his owne estate and faculty of loving , which is all assigned to the honour of the creatour . And surely when love by a rectified perswasion of the blessings of the creature , brings beauty into the service of Devotion , by a right admiration of the workes of the creatour , such objects may forcibly concurre to excite us to the love of the maker , in honouring of whom consists all Devotion . Beauty may be truly honoured by the rights of her nature without being flattered , by that meanes to be solicited against her maker , for she may be confessed one of the best of all mixed creations , since pure spirituall substances , when they will put on a materiall vaile , take beauty for their vestment . The Angels expose themselves to us , alwayes in the forme of beauty , because that is the readiest note our sense acknowledges of Divinity ; and when the Son of God vouchsafed to be clothed with materiality , the holy Spirit that made him this Garment , exposes it and recommends it to us , in this forme of being beautifull above the sonnes of men , and he drawes the image of the spouse he came to take , in the figure of perfect beauty , as the best sensible Character can be made of her ; and makes this quality the object of Christs love , As she is all faire , and no spot to be found in her : and thus , as beauty is chosen for a simbol of spirituall purity , the allegory of it , as I may say , not the letter is to be studyed by us , since that attention will reflect to us the fairenesse and integrity we ought to preserve in our soules , and so possesse us against that perverted sense which is often drawne out of the out-side or letter of materiall beauty . In the Book of Gods Workes , Saint Paul tells us , the Divinity of the Author is legible by some little study of the Character ; and certainly , there is no so faire part of this edition , as that of beauty ; but we doe most commonly , like children , to whom books are given in fine prints , and graced with gay flourished letters , and figures , they turne them over , and play with them , and never learne the wordes ; thus likely , doe our childish mindes , that are kept at play by our senses , looke wantonly over the specious figures of beauty , and seldome study them to learne Gods meaning in them , which if they did seriously inquire , they might learne that the excellence and perfection of their true meaning , renders the perversion the more reproachable , for as crimes are the greater , the neerer they come to the violation of the person of the Prince ; so if beauty be the neerest sensible image of the soveraigne of nature , the betraying it to his professed enemy , must needs be the most capitall offence : how this infidelity is committed , is but too much notified . May I not fitly then reproach those with S. Paul , who with vaine flatteries , change the truth of God into a lie , for is not this done by such who corrupt the reall good of beauty , by fond and false ascriptions ? And surely while they serve thus the creature more then the Creator , they provoke God to give them up to their vile affections , in which with Daniels Elders , Having overthrown their sense , they turn down their eyes , that they may not see heaven . But the perversion of this blessing , doth not not interdict unto the eyes of the world a due commerce with beauty , nor to our sight the being delighted with it ; for as the Apostle wisheth us , we may be children in malice , and yet men in understanding . If Devotion comming to Court , should declare such a war to the world , as to prohibit oursenses commerce with pleasures ; which are the natives of this world , she would find but a small party , upon such a breach to follow her . And indeed , God doth as the Prophet sayes , lead us into solitude , when he speaks that language to our hearts , there he sets on the wings of Seraphims , to those that upon such plumes fly over their passage through the world ; but those whose vocations lead them through the tracts of the earth , doe alwayes feele the earth they tread upon , and it is not to be required of them , to leave all the pleasures of the world in their following of Christ ; but S. John Baptist instructs them sufficiently in the lesson he gave the souldiers , that they should exact no more then is appointed them , and be content with those wages of innocent pleasures , God allowes their senses in the duties of nature . We may then justifie Devotion to be so farre from interdicting to nature the regular love of the creatures , as we may assert it the only meanes , whereby we can assure the continuance of our loves to them ; for our sensitive affections are like the hay and stubble the Apostle speaks of , they are easily lighted by every spark of pleasure , but they make onely a short blaze , and goe out againe ; whereas Devotion is the Psalmists oyle of gladnesse , and though it raise not so glaring and so sharp a flame of joy , yet it entertains it in a more equall and durable temper , for notwithstanding it doth not blaze so much in the sensitive , yet it warms and recreates more the rationall part of our minds , and so doth rather foment then waste the matter of our joy , which the sharper flashes of our passions do quickly consume : for truly our affections and passions in their owne nature are so light and volatile , as beauty it selfe , that works best upon them , cannot fixe them , nay nor stay them , so long as even beauty , which is so variable , continues the same ; since the same vaine love , which to day robs even Divinity for offerings to make to beauty , tomorrow commits as great a fault in humanity , stripping again his owne Idol , meerly upon the motion of inconstancy , not at all upon the complaint of conscience ; so that I may fitly apply this of the Prophet to such loves , They weave spiders webs , their webs shall not become garments , neither shall they cover themselves with their works . Thus are our humane passions so deceived in their commerce , with the vanities of this world , as they break often upon the return of their adventure ; it seems our fancies insure more upon fruition , then the commodities are worth we traffique for , and so we become losers even by the return of our adventure , whereas Devotion teacheth us the true value of our desires and successes , and how to adventure our hopes , and how to manage the happinesse of our wishes in temporalities , in such sort as to make a stock out of them for eternity , according to the prudent advice given us , to make friends of the felicities of this world , that may provide for us in the eternall habitation . By these lights we see how the love of God is not onely compatible , but requisite with our love of creatures , to assure and improve our true delights in them ; for nothing but piety can make good to humane appetite , in all temporalities ; that abatement of their esteeme which is made by propriety , and Devotion teacheth us to love them , as gifts of God. By which meanes , fruition makes rather an endearment of them , then a deduction . But because I conceive this passion of love , hath more friends then any other that will be interested in the cause , I shall give it a fairer triall another time , single by it selfe , wherein the right our love hath in the creature , shall be determined . §. II. Ambition rightly examined , and discreet condescendencies proposed , respectively to diverse vocations . IN the next place , Ambition seemeth to claime a hearing , and pleadeth a long prescription , for possession of a great tenure in our nature ; I shall examine therefore that affection of the minde , which is currant under the sinister notion of Ambition , and endeavour to shew , how the matter of this appetency ( which is temporal dignity and glory ) is not inconsistent with the purity of Devotion . Pride is like Jeroboam , who first drew Israel to sinne , and indeed may be fitly said , to set up golden Calves for the worship of our fancy , against the true service of our reason , wherefore Devotion is charged to extirpate all that house ; and Ambition , as it is familiarly accepted , is the eldest sonne of the house , for it is an inordinate appetite of temporall honour and preferrence , which we understand , commonly under the terme of Ambition ; which indeed , is the act of the habit of pride . And so Ambition , is , as it were the title of the prime seignory belonging to the House of Pride , which varies only the appellation of the sonne , and in this sence ( as Ambition is the heire of Pride ) though bearing another name , Devotion can have no confederacy with it ; for humility , which hath the same relation to piety , that Ambition hath to pride , hath the commission of Jehu , and is not to be tempted by Jezabel , though she be never so well colour'd and painted , even the little ones of this house must be dashed against the stones ; but humility hath no command to raze and demolish the Cities and Pallaces this ill generation lived in , which are , honour , fame and power , for piety may lawfully dwell in these commodious habitations of the world , and make excellent use of all these temporall advantages . So that Devotion doth not prohibit the pursuite of honour and preference , it rather gives our nature a safe conduct against the dangers of the way ; upon which , so many parties of our passions make their courses ; for we know honour and differencing of degrees , are staires of Gods fabricke , and there can be no order without degrees , for order is the right disposition of parity and disparity . Whereupon the severall stations in this world , are designed by divine wisdome , both for the ornament of the universall frame , which is the naturall end of them , as also for this morall effect , namely to excite and attract our mindes , by these neere sensible fruitions , to straine for an investing the habit of virtue , which likely presseth and pincheth our loose natures at the first essayes , but they indure more quietly the constraint , as being conceived the meanes of some affected acquisition ; for all honour is primarily intended by God , as a remuneration of virtue , and it goes still in the world under that name , though this order be never so much vitiated by the iniquity of the world , all dignification retaines still the same title of the merit of some virtue , and those that attend the least to virtue , will not referre their temporall successes to lesse then the adeption of them by some virtue ; insomuch as even mans corruption attests that all honour and dignity is originally the legitimate issue of virtue , which our mindes are naturally betrothed unto , and confesses the generations of fortune to be spurious & illegitimate , since we wil not leave any of her issue under the title of her maternity , but passe them all over to some virtue , for the owning them . For doth not every one finde out some colour of virtue to lay upon the lookes of his good fortune ? No body will leave it naked in that frivolous figure of bare fortune , every one is ashamed to expose such a barenesse of minde , and such a destitution of virtue . Doth not honour and dignity appear plainly by this genuine instinct of our ascribing them to virtue , to be one of Gods designments for mans appetency ? Wherefore they cannot be discredited by Devotion , which is Gods Minister , and doth decently marshall all the faculties of our minde , in the order of humane actions , directing every one by their severall vocations to their respective properties , assigning to Courts and Cloisters their severall portions , and so evidenceth that of the Apostle , that God hath given every one the manifestation of the spirit , according to the severall utilities he designes by them ; and thus , as there are many mansions in our fathers house , Devotion sets every one upon the right staires , that lead up to their peculiar assignment . Therefore piety must not be so much traduced to the Court , as to be reported quarrelsome with all the family , the proper attendants of the place , namely , glory , power and riches ; for it is rather the steward God appoints to keep all in decent order . By whose conduct the proper lustre & magnificence of the place may be set off , so much to the best , as it may hold a pious Analogy with the Court of Heaven , as well in the whole family , as in the Masters persons , who are so specially the images of God upon earth ; as not only the person of Solomon , but the order of his Servants , the attendance of his Ministers , and their apparell may be a good image of the originall glory they represent . And such a constitution or frame of temporall glory , may be formed by the oeconomy of Devotion , when she manageth the dignities and treasures of the world , which commonly are made the subject of confusion and disorder . Devotion may then say to the Court of temporall desires , which passe under the notion of Ambition , as Christ did to his Apostles , in the temptations they were exposed to , I pray not that they may be taken out of the world , but that they may be kept from evill . As for the prescribing a course of temperance to these appetites , this present question doth not properly exact it : I hope the rest of my labours will afford some competent directions for our regiment of health , according to the aire and diet of the place , for which they shall opine . Pride is , indeed , that dangerous disease , whereunto the constitution of the Court is most disposed , and the least overheating of Ambition turnes it into pride , but truly the matter of this disease , is rather in the humours , then in the blood , for as no meannesse of birth , or misery of condition are sure exemptions from pride , so not any noblenesse , or felicity are consequent conferrers of it ; for Solomon alloweth us to conclude , that the want of bread doth not starve pride . Christian humility doth not prohibit all pursuite of honour , as malignant ; or prescribe poverty , as not at all obnoxious ; for we have Christs Authority to conclude it a more blessed thing to give , then to receive ; and the blessing he gave to poverty , was to the poore in spirit , and this qualification of the spirit , may agree with the eminence of all qualities ; for Devotion doth not only carry humility with her up to all the heights and stories she ascends , but retaines it also ; for she lookes upward still at that infinite distance she there remaines from heaven , and doth not take measure by her elevation above other estates , she sees below her on the ground ; this was King Davids prospect from the Towers of Sion , where he was raised so much above the platforme of the earth , Unto thee I lift up mine eyes , O thou that dwellest in the heavens : and that true mirrour , did reflect to him humility , while the polished glories of the earth , might have returned him a flattering image of his condition . We may then resolve , that those who shall make their judgement by the Apostles perfect law of liberty , will finde that the carriage of Devotion , is no clog to the activenesse of their thoughts , or motion of their desires , but rather such a weight as is put to clocks , to regulate , not retard their motion ; and certainly , our temporall desires are to be esteemed as our watches , not those which goe fastest , but those that goe best . So that one of the chief offices of Devotion in the world , is to regulate , not represse all temporall desires . Wherefore piety may fitly say to our humane affections , in the Apostles termes to the Galatians , Brethren , you are called into liberty , only use not liberty for an occasion to the flesh , but by love serve one another . Devotion may have ill offices done her by her own friends , by bringing her to Court in so severe and unsutable a habit , and uncompleasant lookes , as she may fright the infirmity of some well disposed , and fire the malignity of others , and thus faile of a good reception by many that would entertaine her , if she were better suted for the place . They never saw piety but in one dresse , that thinke she cannot sute her selfe according to occasions , and put her selfe so farre into the fashion , as may make her the easilier occostable , and yet retaine her dignity and decency , her naturall visage in a Cloister , may be a vizard to her in a Court. And surely there is nothing recommends Devotion more to the world then to see it well suited , in the exterior habit , to the society wherewith it is conversant , and the habit changeth no more the naturall composure of it , then clothes doe the true proportions of the body , wherefore Devotion may lawfully suite her selfe in such sort , at her first comming to Court , as to cover that which is such an eye-sore unto our infirme nature , too pressing a constraint upon our naturall affections . Did not Saint James advise Saint Paul , to comply with the weaknesse of the times , and surely it may be truly said of Courts , that there are many which believe , and yet are Zealous of the law of nature , of the pleasures and conveniences of the earth , and not to offend such as may have innocent inclinations to such attractives , those that recommend Devotion , may protest ( against their common discredit ) that they doe not teach the relinquishment of all the customes of the place , but doe admit many of them competent with the spirituall lawes of piety . This president of Saint Paul may be prudently accommodated , by those that are addressed to worke respectively upon the severall infirmities of persons and places ; they that can copy well , Saint Pauls figure , of becomming all things to all , that they may gaine all , shall neither avert some by the hard favour of scruple , nor indanger any by the smiles of liberty . The precepts of speculative purity , are naturall in the element of contemplation , which is reclusenesse and solitude , but are not alwayes competent with society , there may be a misapplication of spirituall advices , where the matter proposed , is excellent in quality , but not adequate in proportion to the place . Of such directions , it may be said as Cicero said of Cato the Censour , that his sense was alwayes excellent , but he did sometimes indamage the state , because he councelled , as in the republicke of Plato , not a● in the rubbish of Romulus . So there may be many that may meane excellently , and advise very virtuously , and yet prejudice the state of humanity when they prescribe , as if it were still fresh in the purity of Eden , not polluted , in the dregges of Adam : The fit application of actives to passives produceth the best effects in grace , as well as nature , so that it is sufficient for the proposers of Devotion , to answer as Solon did , when he was asked whether he had given his Country the best Lawes he could devise ? he replied , that he had given the best they were likely to take ; by reason the usefulnesse of pious precepts , consists not in the giving alwayes simply the best , but relatively the properest ; as when we set fruit , we consider the earth before we choose the plant . Vpon these grounds , my study hath been to fit propositions of piety to the measures I have by experience taken of the world , in which worke I may be more confident of the justnesse of the measures taken by my infirmities , then of the value of the matter furnished by my abilities . I have by Saint Pauls advise , remembred those that are in bonds , as having been bound also , ( and being still , God knoweth , but working upon other fetters ) and if there be any thing that seemes lighter colour'd , then the solemnness of the argument requires ; let it not be taken as a voluntary indulgence to any levity , but in order to the support of the feeble-minded , and comfort of the weake , by S. Pauls direction . When Ambition then is purged from the popular malignancy , imputed to that terme , and refer'd only to an aspiring at dignity & preferment by virtuous addresses , I may conclude Devotion and Ambition may live happily together , and yeeld mutuall aides to one another , while Grace furnisheth order , and Nature activity to our spirits . When piety disciplineth Ambition , the end of our pursuites is rather in prospect upon others , then reflection upon our selves ; and truly , charity and beneficence must be the last terme of a Christians exaltation , according to the patterne of our head CHRIST JESUS , our ascending up on high , must be coupled with giving gifts unto men . We may then resolve , that when Ambition moves without Devotion , this is an earthly motion , moving upon his owne Center ; for then Ambition turnes commonly , at best , upon selfe-love , and private cupidities ; but when it moves with Devotion , then it is a celestiall motion , upon anothers Center that is , upon the designe of a charitable influence on the inferior positions of the earth , which is that activenesse all Christian Ambition should have , in order to communication of the good whereunto it aspires . And this , as it is a heavenly , so is it a circular motion which unites all at last unto it selfe , that it toucheth in the whole circulation . For as a circle hath every point made in the whole circumference , contained in the perfection of the figure ; so this circle of charity hath every portion of good it hath done , returned into it selfe at the compleatment thereof , which is in the closure of the circle of our lives : For then the Charities which power hath circumferr'd to others , doe all returne , and become her owne againe , in the perfection of Charity ; wherein consists the consummation of all power , when by the pious exercise of our temporall power , we are preferr'd to an eternall domination . By these discussions , I hope to have shewne without any levity or indecency , how love and Ambition are compatible with Devotion and piety ; and me thinkes , these two are the two great lights of our passions ; the one ruling over the day , the other over the night in our sensitive appetite : so that I shal not need to bring any of our lower affections in question , which like lesser stars derive their lights from hence ; for when once love and ambition , which are , as it were , the heads of the faction against the spirit , are reduced to the service of Devotion ; the other meaner popular affections are easily regulated . This premised , we may conclude , Nature hath so little reason to complaine of any restraint made upon her faculties by grace , as her affections may justly make this acknowledgment of the Apostle , unto Devotion , ( which is Graces minister ) that it delivers them from the powers of darknesse , and makes them worthy to be partakers of the inheritance of light . The sixt Treatise . Of disabuse to the Rationalists , and the Sensualists , concerning temporall happinesse , and Devotion proposed , for security of a happy life . In three Sect. §. I. The vertue of Devotion exalted , and the vanity of some Philosophers detected . THis inscription may seem to many to speak like a Mountebanks Bill , that discrediteth the common Schoole of Nature , and promiseth by one receipt the cure of all diseases ; and I pray God this offer may obtaine , what the large undertakings of their Bills familiarly do , which by speaking so faire , invite many that believe not fully the promises , to trie the experiment of their medicines ; for if this my plausible prescript gaine but so much either upon the curiosity , or the beliefe of any , as to draw them to an essay of this my receipt , in that order I have indited it , I need not feare the discredit thereof by the operation , since they who are drawne by any motive to follow this voice of the Psalmist , to come and see how sweet the Lord is , do quickly make this confession with him , Even the fables , sinners have told me , are not like thy 〈◊〉 ; for even the speculations of our own inventions do not so much as create that reall peace of mind , which is concluded by devotion . This metaphor of Physick suggesteth to me the carrying it a little further on to my purpose ; for , me thinks I may truly say of the spirit of devotion , what some curious Naturalists have vented of a medicinall extraction , they call the spirit of the world , which giveth vegetation to all bodies , they affirme it to have the vertue of restoring nature from decay to integrity , and to preserve mans body long in an indeficient vigour , and propose contrary effects produceable by this spirit , respectively to divers constitutions , but still to the benefit and redintegration of nature , in each individuall whereunto it is ministred : I may without questioning or signing this position , make this application of it , and affirme that these properties are really verified in the virtue of this supernatural spirit , which I call Devotion : so that I need not feare what I promise , to perswade the taking it , in that manner I have formerly receipted it : whereupon I propose to every regular user thereof , no lesse benefit , then the conferring on them their finall desire in this life , which is comprized under this notion of happinesse ; by which terme we understand , the resting and quieting our mindes in the fruition of goods convenient , and agreeable to our nature , in which state I propose to shew , that Devotion doth establish the minde of man ; in order whereunto I may well prefix this Axiome of Saint Augustine , Lord thou hast made the heart of man for thy selfe , and therefore it is alwayes restlesse untill it requiesce in thee . Nothing hath so perplexed the wit of man , as to determine the supreame felicity of this life . The Phylosophers have been so divided about it , as they seeme to have passed their lives in a continuall warre upon one another , in the very treaty of this generall peace they sought to establish : it seemeth Almighty God , in revenge of the partitions and fractions they made of his unity , broke their opinions into so many pieces , as they could never joy●ne in one uniforme conclusion , but as Saint Paul saith of them , They grew vaine in their imaginations , and in the darknesse of their hearts , every Sect had a severall Phantasme of happinesse appearing to it . Surely God , who saw with what presumption they were building up the designe of their security in this life , by the modell of their owne naturall Reason , sent this confusion of opinions , like that of the tongues amongst them , to ruine that structure of humane felicity , the wisdome of the world was raising for her refuge & shelter , against the stormes of Heaven . And so these bricklayers of humane happinesse , ( which they may be properlytermed , in respect they wrought only upon the matter of the earth , tempered by humane wisdome , and with that stuffe , thought to build up their forts of felicity ) were struck from Heaven into this confusion of language , and dispersed into severall Sects , in which , every one spake a different tongue , and never concurr'd in an intelligence to constitute one unanimous position touching the supreame felicity . This point of mans constant happinesse , seemeth to be in Morall Philosophie , the great secret , in search whereof most of the speculative Sages have imployed their studyes , and have advanced no further then the naturall Philosophers have done towards finding the famous Elixir ; for the Moralists have made many usefull discoveries by the way ; whereby they have composed diverse excellent medicines for the infirmities of the minde , but never any of them , though they have much boasted it , did attaine unto that consummate virtue , which could settle the minde in a perfect tranquillity and invariable temper . This virtuous power in morality , as it answereth adequately to those properties the Chymicks attribute to their great worke ; so is there this Analogy betweene them , that they both seeme much more feisable by their speculative rules , then they are found by practicall experiment . The swelling science of the Ancients , which had never heard of the fall of Humane Nature , grew too well conceited of her sufficiency , thinking the perversity and wrynesse of the superiour part of the minde , to grow only by an ill habit of stooping and bending towards the lower portion , which is the sensitive appetite ; thus the Stoiks concluded , that single reason might by the reflex of discourse , see this indecent posture , whereunto custome inclined her ; and so , by degree rectifie and erect her powers to such a point of straightnesse , as neither the delights nor the distresses of the lower and sensitive part of nature , should ever bowe or decline the evennesse and rectitude of the minde ; and by this means they arrogated no lesse to mans sufficiency , then even the power of remaining in a calme apathy and impassivenesse , in all offensive emergencies . But alas , the wisdome of the world knew nothing of that inward bruise our nature had in her fall , which keepeth her too infirme , to be reduced to that perfect activity , whereunto pure speculation might designe her ; we understand that repugnant law in our members , by which , all their imagined tenures of security were voyded , when they came to their triall ; but they understood so little this law , as what we know to be the defect of frail title , namely , our nature , they took for the security of their estate of peace . Me thinkes the Ancient Philosophers with all their wisdome and precaution were served by their owne nature , as children use to doe one another , at a certaine schoole-play , when he that hides , striketh him he holdeth blinded , who being thought out of play is never guessed at ; and thus did our corrupted Nature while she her selfe held them blinded , strike them , and she was never suspected of the blow ; but the accidents of fortune were only taken for the strikers , with which singly , those Sages thought their mindes were exercising themselves ; for they never misdoubted this infidelity in Humane Nature , they thought her intirely sound and selfe-sufficient , to afford this consummate tranquillity of spirit in all seasons ; and thus they were like children kept blinded , and strucken by the same hand which they never suspected , charging fortune as a forreine actor , with all those blowes that provoked their passions . Upon which ground they presumed on the sufficiency of naturall Reason , even to extinguish all passion or distemperance in their mindes : but to these presumptions the Apostle answereth , While they accounted themselves wise , they became fooles . And surely , these Morall Ideas conceived by the Stolkes , may well be coupled with the naturall Ideas , supposed by the Platonikes ; out of which principle , there may be some light drawne towards the inquiry into the nature of formes abstracted from matter , although the position be erroneous . After this sort , we may derive much clarity , towardes our discerning the latitude and power of morall virtue , by these maximes of the Stoiks , which are not sincerely true in their conclusions . I may therefore justly bring in this evidence of the wisest of men , against this Sect of pure Moralists , presuming upon the Stock of naturall wisdome , You have said , you would become wise , and it departed farther from you . The felicity of a Christian is stated upon a farre different principle , namely , in the perception of the defectivenesse of our Nature , as being maimed by her first fall , and in the acknowledging the insufficiency of our single Reason , to moderate and compose the disquiets of the mind , without a supernaturall adjunction of Grace ; by which we are , as Saint Peter telleth us , called out of the darknesse of the Phylosophers , into this admirable light , to see the curse that is upon our earth , and to discerne that we are not , in this life , Lords of our ease , but tillers of this foule earth of our corrupted Nature , which we can never weed so perfectly , as to gather out of it a pure and immixed felicity ; it is by a supernaturall light shining in our dark places , that we are inlightned in a right apprehension , of what degree of happinesse we may project in this life ; and Grace doth us this good office , by a detecting to us the nakednesse of our nature , not by a covering and palliation of her disfigurements ; and in the point of establishing our happinesse , Grace may well be said to instruct Reason as her Disciple , in the termes of Truth himselfe to his Disciples , Abide in me , and I in you : For , as the branch cannot beare fruit of it selfe , except it abide in the vine , no more can Reason , unlesse it abide in Grace ; & when our Reason ( which originally consider'd , is properly a branch of the root of Grace ) doth abide therein , it bringeth forth much fruit of such felicity as the season of this life can afford for our resection . §. II. A conviction of Sensualists , declaring how Grace emancipateth us from the bands of the Creatures . NExt we will take into consideration the case of those who state the happines of this life in a plentiful fruition of all temporal accomodations ; and such are in my mind much easier confuted then the former Rationalists , we have examined ; for these , whom I tearm Sensualists , may be in great pain and incertainty , to get but so much as the ground or subject of their happinesse , which are wealth and sensuall pleasures ; whereas the other have the foundation , at least of their work , namely Rectifiable Reason , much more attainable by a sincere pursuite so that notwithstanding they are abused in the degree of sufficiency , they assigne to this rational composure of mind , yet have they alwayes some fair proportion of contentment in this attempt ; whereas the Sectaryes of voluptie , part with their Peace before-hand , upon no security of their projected satisfactions for commonly they are first much troubled with an unassurance of compassing any of their desires , and then in case of successe , much perplexed in point of preserving them ; and at the best , are alwayes disappointed of somewhat they expected , even in the possession of their desires : Since propriety in our fickle nature , doth deduct much from the prefanfied value of such pretensions . Such therefore as state the felicity of this life in the full and constant satisfaction of their senses , are much easilyer confuted then the other we have treated of ; for they seem to designe the imposing upon Reason , a degree of Passivenesse , as much lower then it can fall , as the other do aspire to raise it to a point of activity above the sphere of our vitiated nature ; Since the Sensualists me thinks pretend to reduce the Rationall part of the mind , to as much submission to the sensitive appetite ; As the Moralists did design the quite contrary subjection . For they would have Reason murmure as little against all the appetites and fruitions of the senses , as these would have the mind remain unaffected & inviolable by all sensible vexations ; neither of which projects are effectible in our humane constitution ; for experience disabuseth us in both these proposals , but most especially in this point of sensualities , being able to suspend & silence reason so fully , as it shal interpose no disquiet or dis-savour in the eases & suavityes of corporeal fruitions ; for even the highest degree of irrational pleasures , which doth the most alienate and suppresse the acts of Reason , are of little continuance , and our reason soon returnes , and bringeth with her such reproaches as break the entirenesse of the delight , and so leave all voluptuary happynes , at the best , but an intermitting and discontinued peece of satisfaction . For this interposition of the reasonable power of the soul , induceth alwayes some accusation of the unreasonablenesse of those delights upon which we assign our selves felicity , and our understanding sets our memory very often , even against our will , to remember the dignity of our Intellectual nature , which we endeavour to debase by a preference of her own natural servants , and there is no state of sensuall voluptie , so wel guarded by the attendance of all earthly commodityes , whereinto the depressed power of Reason doth not often get accesse , and then it woundeth that tender portion of the mind , we call conscience , so farre at least , as to manifest to us the unsoundnesse of that sort of our imagined happinesse . Nay abstracting from all religious reflexions , doth not naturall experiment familiarly teach us , that our sensitive nature is not to be trusted , when she proposeth the satisfaction of her appetites , for security to our happines ? Since our carnall affections , even in their dearest ingagements , break their word so commonly , and run away , as I may say , from those appetites they were contracted to , before they have so much excuse as having attained to their proposed tearm , to justifie their change of desires , and how seldome do our passions maintain themselves in any vigor in the state of a lawfull conjunction and fruition of their most servent pursuits ; Nay , doth not a Legitimate propriety , ( which in reason should indear them ) commonly make the right we have to be pleased with such possessions , the onely reason of our disvaluing them ? These notorious Infidelities may justly evacuate all the title Voluptie can claime unto this lifes felicity . Must we not then resort to a Superior power , for the stability of our happynes ? such a one as may be able to fix our affections , and not leave them in their own naturall trepidations and Retrograde motions , by which we can never keep a true account , even of our desires ? So farre are we from assuring our delights , and for the fixing of our volatile Nature , there is no humane art to be consulted , the Author of Nature reserveth to himselfe this great secret . Since Nature then is so discredited , in order to this great work , we must have recourse to the peculiar secret of Christianity , which is the grace of God infused into our hearts by the holy Ghost ; By the advise whereof , our hearts are taught , not to work upon temporal felicity , ( which may aptly be resembled to quick-silver ) as Alchymists do upon this minerall , with a designe to fix it , and so convert it into earthly treasure ; but as good Physitians do , onely in order to the extracting medicines and remedies out of it ; And by this Method , as they render Mercury beneficiall , by drawing from it some good quality , and fixing that upon some other body , while that substance remaineth unfixed and volatile ; We may likewise , without setting our thoughts to work upon temporall goods , in hope to make our happynes by the fixure of them , wel derive great utility from them , by the infusion of some of their virtue , making thereof remedyes for the necessityes of our neighbours : Such an extraction Daniel counselled the King to draw out of his perishable felicity , and by this Method , while the matter of worldly goods remaineth fluent and transitory , there may be great utility derived even from the consideration of these qualities ; For by using this matter , according to the nature of it , by keeping it passing and transient through our hearts , and hands , we may provide a fixed and eternall happinesse : This advice is given us by the Author both of Nature and Grace , to make out of the unfaithfull company of this worlds friendship , such loyall friends , as shall receive us into those tabernacles , where no good is lesse then eternall . This is a practicall use , which Devotion will alwayes introduce in our temporall possessions ; There is also another speculative influence , which it hath in order to the settlement of our mind , namely , the frequent meditation on the instability of all things sublunary , which cogitations are pregnant seeds of the contempt of this world , whereby we learn to draw the cure of the venome out of the bowels of the beast it self , distilling out of the serious contemplation of the mutability of all worldly happines , a remedy against the evill of that ficklenes and impermanency ; and by this course , we raise some succour out of the adverse party of our own frailty ; For they who ponder frequently , how all things sublunary move continually , in an interchangeable flowing and refluencie , may easily learn , not to imbarque their mindes in any earthly delights , never so fairly secured , without expecting adverse revolutions and repeales of those joyes ; and by this preparation , Devotion doth by degrees teach us to make our peace Postable upon all the tides of fortune , understanding them to be truly the current of Divine providence . This light we can receive onely from the beames of Grace , and they shine the clearer in our hearts , the more Devotion is kindled in them ; For this Spirituall flame , as it riseth , alwayes attracteth more of that first fire that lighted it ; and thus from our affections being inflamed by devotion , our understandings take this light , whereby they discerne the greatest security we can contrive for our contentments in this world , to be the being so prepared for mutations , that our wils may be so loose from anchorage upon any earthly pleasure , as they remove easily from their hold on that delight , and put out to the sea of Gods providence in all the stormes of adversity ; And considering how Gods way is in the sea , and his paths in many waters , and that his foot-steps are not to be discerned ; Our affections may easily repaire their earthly losses , by that treasure they may find in this Ocean of Gods will ; the riches whereof , we make ours by entring into his will , as often as we are driven out of our own , by the variations of this world ; and by this Pious acquiescence to all vicissitudes of this life , we shall come to a constant good habit of mind , as men at sea obtain an unmoved state of body ; for as they do not confirm their health , by the steddynesse of the vessell in a calme , but by the custome and habitude of the rowlings and tossings of it in severall weathers ; So shall we settle the peace of our mind , not by the calme equality of a prosperous condition , but by the acquaintance and inurement to severall adverse revolutions ; And this is undoubtedly the best Method , in point of attaining a good constituton of happynes in this life , for King David himself found little security in this , I have said in my prosperity I shall never be moved ; For he seemeth to retract this opinion all in a breath , the next words , confessing , Thou hast hid thy face from me , and I was troubled ; Wherefore his reflexion upon the instability of our humane condition , proved a more assured stay for him in his agitations , when he concluded , Doubtlesse all things are vanity , every man living , surely man passeth as an Image , yea and he is troubled in vain . §. III. Resultancies from the meditation of humane frailty , and a resolving the right of Happynes as belonging to Devotion . THe state of humane Nature being thus determined , me thinks there may be an excellent medicinall extraction drawn ( by prudence directed by Grace ) out of the nature of temporal felicity , in order to the fortifying our minds , which may not improperly be tearmed the Spirit or salt of humane frailty , since it may work upon the mind , as Phisitians say , those kind of Diaphoretical medicines do upon the body , the which although they do not produce any violent sweat , yet they clense by opening the pores , and keeping the body in a continued transpiration and breathing out of the Malignity ; After this manner may our minds be purged and rectified by this meditation of our frailty , which notwithstanding it forceth not out any notorious expressions of the contempt of this world , in a sensible alteration of our course of life , yet it may maintain the mind in a constant temper of purifying , by a soft evacuating much of the uncleannesse of her sensitive appetite , through an insensible perspiration of mortifying thoughts ; and the proper time to minister this receipt , is in the health of our fortune , while we are in an easie fruition of the joyes and solaces of this life ; for then the perswasion of their insecurity holds us loose from that dangerous adherence which carryeth away our peace along with their removals ; but this prescript looseth much of the efficacy , when it is taken ; but after our mindes are decayed and infeebled by the sadnesse and weight of affliction , because in that ease they commonly want that vigor of reason , which should cooperate with this remedy , and in that respect , what might have been a sufficient stay to our minds , while they stood straight and upright , may not be able to redresse and erect them , when they are faln and dejected ; I will therefore leave this prescription thus signed by the Holy Spirit ; Say not , I possesse many things , and what evill can come to me hereafter ? but in the good dayes remember the evill , for the malice of one hour maketh oblivion of great voluptuousnesse : and therefore in another place the same hand giveth this advice , From the morning to the evening the time changeth , All things are soon done before the Lord , A wise man will fear in every thing . But lest me should conceive happynes to be inconsistent with this injunction of continuall fear , we must understand , that there are two feares respecting this world , which may stand in morality , answering most of the properties of the same in Divinity , viz : a filiall and a servile feare , the first whereof feareth but as a child of humanity , by the knowledge of the frail Nature of all temporalities ; the other , as a slave to mundanities , being mastered and subjected by Sensuality ; So that the filiall fear riseth from an ordinate love , and right apprehension of the condition of the Creatures , and the servile springeth from a misprision of their Nature , and an undue subjection unto them ; wherefore this first filiall fear , is but virtuous and precautionall , and so compatible with a happy constitution , for it perplexeth our present fruitions , no more then the generall notion of our mortality offendeth our present health : the knowledge that we must die , doth not make us sick ; no more doth the understanding , that our temporary delights are to passe away , disrelish their present savour . Let this prenotion then of intervenient changes in all our most secured conditions , of stated as requisite , for the settlement of tranquility in our mindes , since at all times , temporall felicity is either going away from us , or we from it ; for whatsoever the best of our times bring us in their revolutions , they carry us away from them at the same time , by the motion of our Mortality ; in proof whereof the Spirit of Truth telleth us , we are but a breath of aire passing on and not returning . Thus have I , after the method of Saint Paul with the Athenians , indeavored to confute the two Sects of the Stoicks and Epicureans , and I conceive to have voyded both their titles to happinesse ; the first , claiming it in the right of our single Naturall Reason , the other , challenging it in the name of our satisfied senses ; to neither of which , I hope in God to have shewed , that felicity can rightly be adjudged , by reason the speculations of the Stoicks are but like well painted scenes , which at a convenient distance seeme to expose reall fruits , waters , and shades ; but when you come into them , you finde nothing but paintings and barren colours . Much after this manner , while you looke upon the pure Theory of their maximes , they seeme to containe peace , serenity , and satisfaction of spirit , i● all the earthquakes of this world ; yet this faire shew lasteth but while our conditions are at a convenient distance from a necessity of acting those principles , for when we are pressed under the ineumbe●t miseries of this life , to practise this I deal self-sufficiency , we are then brought as it were into the scenes of those maximes , for then we finde all those figurings of apathy and impassivenesse , to prove but coloured and fruitlesse conceptions , in respect of those Soveraigne effects were promised the minde , at the distance of speculation . And I presume to have cast the other Sect by these two evidences brought against it , viz. the unfaithfulnesse of all materiall goods , in point of duration and fixure , and the ficklenesse , even of our owne affections , in the esteeme of such fruitions ; wherefore the former of these two Sects stands convinced of stating happinesse , in what can never be obtained , and the other , in what can never long be preserved ; whereupon they may both justly receive their sentences , the first from the Apostle , pricking thus their swelling knowledge , If any man think that he knoweth any thing , he knoweth nothing yet , as he ought to know : and the case of the other stands thus judged by the Prophet , you shall conceive heat , and bring forth stubble , your spirit as fire shall devoure you . May I not then say , that felicity is in the worlds opinion , as the unknowne God was in the Religion of the Athenians ? for though it have an Altar assigned unto it , yet neither the true nature of happinesse is rightly apprehended , nor the addresses to it duly determined , and the termes of Saint Paul on that occasion , will very ●igh fit my purpose , What therefore you ignorantly pursue , that I declare unto you , and manifest how the true felicity of this life , dwelleth not in temples made with hands ; that is to say , it is not seated in the speculative edifices of Philosophy , nor in the materiall structures of sensible fruitions , but resideth in this spirituall mansion of fervent and rectified Devotion , which produceth a right understanding of the value of all things transitory , and induceth a confidence of enjoying eternall peace of mind , and inva●ible felicity of body . I have already set up before you an entire figure of Devotion , by which you may draw the just proportions of that virtuous bit , which calmeth all humane passions , in that degree our nature can be serened and quieted in this life ; instructing us , how Gods universall order admitteth not our being happy in all our temporall desires ; and therefore Devotion fixeth all our desires upon Gods order , and so maketh the accomplishment of his designes , the chiefe terme of our wishes : and by this course , as God changeth his exterion sentence sometimes , but never his i 〈…〉 councell ; so godly and devout soules may ●ary in the apparencies of their present happinesse , but never alter in the in●rinsique state of a blessed condition . For as much as in all extrinsique changes , Devotion hath this rest of the Ps●lmist , when upon the vexations of the senses , the soule 〈…〉 s to be reduced to My soule refused to be comforted , there followeth presently , I was mindefull of God , and was delighted in this mindfulnesse of God. Devotion sixeth all our security , and by fastning our mindes to what is immoveable , they themselves are rendered as it were unalterable . Upon what we have discoursed , I may conclude my proposition firmely established , and resolve by the Authority of the wisest of men , The heart that knoweth the bitternesse of his soule , in his joy shall not the stranger be mingled . That is , an advised man man admits an exterior foundation of his happinesse ▪ And for an unquestionable security of my promise , I will leave you this ingagement of the Psalmist , Delight in the Lord , and he will give thee the petitions of thy heart . The seventh Treatise . How true Devotion induceth those notions wherein consisteth the happinesse of this life . In three Sections . §. I. The fallicies of Opinion , & the Virtue of Truth treated . ME thinkes I heare many , very impatient to see some more sensible object of temporall happinesse , exposed by Devotion , for our nature is not easily drawn to looke off from the delights it seeth , as I may say , face to face , and turne to those that are seene but darkly as through a glasse , which are the joyes of the other life , speculated only through the perspective of faith ; I will not therefore propose to those vocations which are the addresse of my perswasions , the putting their nature into any severe straights or pressures , in hope only of remote reversions . I will assigne present conveniencies for the entertainment of our nature , and over-pay by good security of sincere secular joy , what may seeme taken away in that adulterate species , wherein our fancies use to accept the receites of our contentment : For surely Devotion doth assigne the minde a rectified joy , in the use of temporall goods , instead of that vitious and counterfeit , which our three enemies ( pretending to be our stewards ) bring into our fancy that is prone , to take all , whatsoever hath but the image of sensible pleasure , without examining the substance ; which facility to be deceived , the Prophet reproacheth in us , saying , We sell our selves for nothing . Should a traveller passing through a forreign countrey , finding the coyne of the place raised to an excessive value , exchange into it all the good species of his own , thinking to make gain by this traffique , because the coyne is currant in his passage ; as soon as he were passed that dominion , he would quickly repent his inconsiderate mistake ; This seemeth to be the familiar case of man , who while he is in his transition and passage through this world , findeth the temporalities thereof , ( which are the currant species of the place ) cried up to such an over-value , as he is perswaded to turne all his affections into that species of joy , and at its issue out of this forreign region , he findeth the irreparable losse he hath made by the debatement of his talents in this exchange : And it is against this delusion , not against all commerce with secular joy in our journey , that Devotion issueth to us her inhibitions , lest by this ill husbandry in their way , when they come to account with their great Creditor , they be reduced to give a worse answer then he , who brought back his talent unimproved : I shall therefore exhibite to our minds ( which must needs negotiate in their passage through this world ) the true Intrinsique value of those joyes , uttered in the commerce with the creatures , that taking none but such as are allowed in their last audict , their traffique may bring home into their native countrey not their Bonds forfeited , but rather Bils of exchange payable upon their Masters joy . In answer then of the desire of having the truest happynesse of this life , specially determined ; I declare that the felicity of this life consisteth in a constant rejoycing in truth : This is the assertion of Saint Augustine , and is easily verified to all rationall dispositions ; The first reply the world is like to make to this proposition , is Pilates question , What is truth ? to which I answer , Truth is a perfect and edequate similitude or likenesse , imprinted in our understanding of the nature of the thing we conceive ; So that when our conception is just equall to the being and property of the thing we conceive , we are said to understand truth . Wherefore the truth of knowing , is as it were the mould cast off from the truth of being , or the print of that seal , and so the image of the true being of a thing , is the figure of truth seated in our minds . But this , which may seem a fair impression of the nature of truth , may perchance appear but a dark Character of the form of happynesse to my auditory , unto whom indeed I do not intend to assigne onely the speculative notions of verities for the subject of their satisfactions ; but I will open farther this store of joy , ( the rejoycing in truth ) and shew how it containeth the Prophets wine and milk , which he offereth to all for fetching it ; From hence the contemplative life draweth that wine , whereof King David saith , My chalice inebriating how goodly is it ; and the active sucketh that milk , which the Apostle saith is proper for their vocation , which nourisheth their minds with more sensible delectation issuing from the true use and ordinate love of the creature ; And this is that , I may not unpleasantly call the milk which these Gentiles love best , to whom I present my breast . The preference of the contemplative life , before the active , is inferred from this respect , of affording a more clear and serene light , for the perception of Supernatural verityes ; For contemplation is a fixure of the mind on the aspect and presents of truth : and although this act of contemplating be purely Intellectuall , yet the terme and end thereof rests in the affections , as the possession of our pursuits induceth joy ; whereby this is demonstrated , that the happynesse of the contemplative life consisteth in the rejoycing in truth ; This sensible delight in contemplation flowing from the Superior portion of the mind down upon the Inferior , is a good Image of mans consummate Beatitude in Heaven ; where the glory of the body is derived from the excesse and redundancy of the joy and blessednesse flowing from the soul ; and in this order , the delight imparted to our affections by contemplation , fals from a superfluence of truth in our understanding . And thus , what may be said to be light in the Superior region of the Soul , seemeth fire in the lower ; The first reporting to truth , and the latter to joy ; which as it is a passion in our nature , may be said to be more materiall then the other in the same degree , as flame is lesse pure then the radiancy of the Sunne ; but the comparative degrees of purity , between the acts of our Intellect and our affections are not our Theam . Certaine it is , that all the sensible delectation of the contemplative life , streameth from the springs of Supernatural verities ; we will therefore stay no longer on the top of Mount Sinai , which may seem all cloud to those that are below , while the Moseses that are upon it , find all splendor and clarity , and may not unfitly be said to see the hinder parts of that verity , in seeing the face whereof , consists the consummate rejoycing . Comming then down into the Camp of the active life , it will be no hard task to prove the happinesse of that state likewise , seated in the rejoycing in truth , which hath so gratefull a savour even to our sensitive appetite , as I may say , none wish for quailes , but they desire to tast this Manna in them ; I mean no body affecteth any sensible fruition , but as it is under the form of a true good : For as Saint Augustine reasoneth , let any be asked , whether he had rather joy in truth or in falsity , and the answer will bear no doubt ; For although there be many would deceive others in their happinesse , there are none would be deceived themselves in it , there is such a signature of the light of the countenance of verity , stamped upon the reason of man , as his understanding can propose nothing to his affections as matter of joy , but under the colour at least of truth ; So that the object of all our affections is true delight , though the errour be never so great in the subject of our joy : For no body can rejoyce under this notion of being deceived , the instinct of man is such , in order to truth , as he must present that object to his Imagination , even out of the errour it self he rejoyceth in , so Essentiall is truth , for the terme of his acquiescence . Supposing we do thus generally aim at truth for our felicity , I may well be asked , how it commeth to passe , that the subject of our joyes is oftener apparence and falsity , then the real good of this life's benedictions ? the cause surely is , the partiality of our imagination towards our sensitive appetite , rather then in favour to our reason ; and thus Opinion , which is but a changeling introduced by Sense , passeth commonly for the right child ; and certainly , Opinion may well be said to be the mean issue of sense , and Verity , the noble child of Reason ; but by this unjustice of our imagination , it followeth , that all the delights which are touched but at our senses , are commonly accepted by our will for the true species of joy , from the credit of that test , without examining their nature in the fire of Ratiocination ; whereby it happens , that when we are the trulyest deceived , we are most believing in the truth of our happynesse ; for when we misapprehend the most the nature of secular pleasures , having the least suspition or scruple of the mutability of such fruitions , our joy seemeth the most sincere , which proveth clearly , that truth is but mistaken in the colouring , not unintended in the designe of our felicity . In redresse of this error , Devotion taketh off the deceitfull colours of good and evill , which Opinion layes upon the creature , and presenteth to our understanding a naturall image both of the worth as well as the vanity which may be found in the rectified or vitious apprehension of all temporalities , & possessing us with the true nature of all our possessions , directeth us how to rejoyce in the truth of such blessings , and thereby satisfyeth that instinct of the mind with the reality , and doth not amuse it with the meer colour of verity . Certaine it is , that temporall blessings , as health , beauty , wealth , and honour , are indued with a true and sincere goodnesse , wherein their owners may vertuously rejoyce : the point is , the discernment of this Truth , and the selecting that , only for subject of our delectation : because just as much as we stray from this principle , so much we remove from our happinesse ; which depending on the satisfaction of our opinion , if that be unsound , in apprehending the nature of such goods as are the objects of our affections ; we are in danger of being unhappy , by their being but true to their owne nature , while we are untrue to ours : For their true instinct is mutation and instability ; and ours , the perception and use of that verity : whereby our understanding may sort an affection proportioned to the nature of secular benedictions . §. II. Sacred examples , shewing what may be said to be a rejoycing in the truth of temporall goods , and how even secular evils afford joy , by the same method of a right understanding them . THe states of many the dearest friends of God , testifie that temporall felicity affordeth a sincere matter of joy , which is commensurate to the true sense conceived of the nature of such happinesse . Abrahams wealth was thought worthy the holy Ghosts mentioning as a blessing , & as his peregrination was fitted with great accommodations ; so that state of unsettlednesse was a fixing in his minde , the true nature of all he possessed . In proof whereof , it may well be observed , that the only purchase Abraham made upon earth with his riches , was a grave ; from whence we may inferre , how rightly he understood the truth of their transitory nature , and his owne mutable condition ; whereupon he chose to take possession of the Land , promised him by a marke of his parting with it , rather then of his possessing it : thus did he , understanding the true goodnesse of his worldly commodities , derive from them , both exercises of charity , and notions of mortification , while he imployed his wealth , in the accommodations of strangers and passengers , and in provision of his owne lodging , as a traveller at the end of his journey : and remaining in this rectified sense of his tempoporall fruitions , all their effects proved a constant rejoycing in Truth . By this method Abraham extracted the same Spirit of Truth , out of his plentifull substance that Lazarus did out of his penury and indigence ; and surely , if Dives had rejoyced but in the truth of his abundance , and not set his heart upon the false part thereof , he would have taken Lazarus into his breast in this life , & then they might have been bed-fellowes in Abrahams Bosome . For I may truly affirme , that there is no Lazarus in this world , who hath not an Abraham in his Bosome , that shall get to the being in Abrahams Bosome in the next : And likewise conclude , that there is no Dives in this life , who hath a Lazarus in his bosome , that shall not attaine to Abrahams Bosome in the other world : For there is no necessitous body , wanting fidelity of heart , and poverty of spirit , that can be qualified for that state meerely by his misery ; and there is no so splendid or opulent person , indued with true Christian poverty of spirit , that is not thereby intitled to eternall felicity : and surely , as there are many Lazarusses , who want this kind of Abraham I have explained in their heart ; so there are diverse Abrahams in this life , as I may terme them , who carry this sort of Lazarus in their bosome , being both rich , humble , and faithfull , contriving all their temporary joy , out of the perception and dilection of the true blessing ; intended in the Creature , and deduce their satisfaction from Gods order , not their owne exaltation , in which respect they may be proved to rejoyce in verity . Did not holy Job rejoyce in the truth of his worldly goods , when he assigned the most of them to sacrifices , either expiatory for his children , or propitiatory for himselfe , to purge the excesses of feasting in his owne family , or to provide against the exigences of fasting in the houses of his neighbours ? acting this part which the holy Spirit gives the potent ; saying , the portion of the poore is in the rich mans hands ; and surely we may conceive that in the latter part of his life , ( which I may call his temporall resurrection , his estate rising againe to more glory then it had expired with ) his piety was also exalted in proportion to a higher state of perfection ; so that truth being found and acknowledged in any splendid condition , will keepe Peace and righteousnesse in the family kissing each other . Was not King Davids vast treasure well managed by the superintendency of truth , when he assigned all the most pretious materialls the earth affordeth to their true use ? some as it were converted into vocall instruments of Gods prayses ; others into visible memorialls of his presence , and designed in a Temple as good a sensible figure as he could of the truth he conceived of all materiall substances , which was , of the earths belonging to God , and all the plenitude thereof , which confession he made in these words , thine are the heavens , and the earth is thine : In this verity he rejoyced , extracted out of all his transitory felicity . And King Ezekias , having his treasury and cabinets filled with all pretious stores , might have rejoyced in the truth of those blessings , without deriving from them vanity and presumption , as much as he boasted of them to the Babylonians ; so much untruth he found in that felicity , whereof he seemed to have forgot the changeable property , and was quickly instructed by the Prophet , in the insecurity of such goods , whereby he discerned how he had rejoyced in the untruth of his temporal happines ; out of which , he might have extracted matter of a true and sincere rejoycing ; for Gods Spirit attesteth to us , that he doth not cast away the mighty , whereas he himself is mighty . All the attainders , lying upon great and rich men in the Scripture , are brought against such as rejoyce in the errours and deceits of temporall goods , such as either sacrifice all their wealth to the Idols of their fancy , or such as make an Idol of their wealth , and offer up all their thoughts unto it : The voluptuous , or the avaritious are those that fall under the sentence of the Gospell , and their crime is not what they possesse , but what possesseth them , when they doe not rejoyce in the truth of their goods , but delight themselves in contriving errours and fallacies out of them ; and as the Apostle sayes , Change the Truth of God into a lie : So that the defectivenesse of their happinesse , ariseth out of their degression from Truth ; and whence doth all the blessednesse which Christian faith annexeth to sufferance , issue , but from this spring of verity , which streameth out that joy and exultation is proposed to us , in the afflictions of this life ? How come the thorns of sufferance to beare grapes , the wine whereof rejoyceth the heart , while our senses are prickedct wounded with this spinous or thorny matter ? Surely this cordiall is made of the Spirit of Truth , which may be extracted out of all the asperities of this life ; first , by considering the true state of Humane Nature , designed to sufferings , not only by sentence , but by Grace , in order to the aversing us from the love of this world : next by contemplating the truth of those glorious promises , which are made to a virtuous correspondency with Gods Order , in his disposure of his creature ; so that both the materiall goods and evills of this life , afford no legitimate joy , but what the mind beareth when she is teeming with Truth ; we may therefore resolve with King David , that when Truth doth spring out of the earth , righteousnesse shall looke downe from Heaven . §. III. The fallacies of some Objections solved , and rejoycing in Truth concluded for our reall Happinesse . BUt now me thinkes , having determined the happinesse of this life , in the loving and rejoycing in Truth ; many that thinke themselves unhappy , wonder at this conclusion , and conceive me disproved by their defeatures , perswading themselves to have beene alwayes suitors and lovers of Truth ; when the Truth is , that they doe not first seeke verity for the object of their love , but conclude they have found it , in what they have placed their love : Supposing their opinions of such joyes as they pursue , to be sincere and solid truthes ; insomuch as I may well resolve such sonnes of men , that They love vanity , and seek after lies . In that region of the world which I have travelled the most , I may reflect to the inhabitaints of it , one raigning error , which may convince many of insincerity in their addresses to Truth , for the ground of their happinesse : this it is , the trusting the infidelity of fortune to others for our owne felicity , designing our stock , out of the spoiles of our fellowes ; and in this course , doe we not fixe the hopes of our happinesse , upon what can never passe to us , but by such an infidelity as must assure us we are in continual danger of a like dispossession ? this must needs be our case , when the expectance of the unfaithfulnesse of fortune , is made the assignment of our prosperity : And yet we see how Courts are commonly divided into these two partyes , of some , that are Sacrificing to their owne nets , and others that are fishing for such nets ; the first , is the state of such as are valuing themselves , for what they have taken ; the second , of those , who are working and casting out , how to catch what the others have drawne : and in this manner , there are many who pretend to be lovers of Truth , that make these fallacies , the very ground of that web of happinesse they have in hand . This is so preposterous a course , for ingenious spirits in order to true felicity , as surely there is much of a curse in this method , and God warranteth my beliefe , both by the Prophets and Apostles ; when speaking by the voyce of Esay to this case , he saith , They have chosen their owne wayes , wherefore I also will chuse their delusions , and by Saint Paul , the holy Spirit saith , Because they received not the love of Truth , for this cause God sends them strong delusions , that they should beleeve a lie . Let the worlds darlings examine what they confide in for the security of their joyes , and they will finde , it is the Father of lies , they trust for the truth of their felicity , who being not able to diminsh the increated verity , sets all his art to deface all created Truthes , which worke ( in this region of the world I now treat of ) he designeth by such a course as he used with the Person of Truth it selfe , when he was upon earth ; for he carryeth up our imagination to the highest point of esteeme he can raise it , of earthly possessions , from whence he exposeth to our fancies , the glories and beauties of this world , in deceitfull apparencies , as if they were permanent and secured fruitions , and our wills are commonly perswaded to bowe downe and reverence such false suggestions ; whereof the infidelity augmenteth by the degrees of our Devotion in that beliefe ; since the more we confide in their stability , the more falshood doe we admit for our happinesse ; and thus are we abused in the possession of Truth , while we affect all our delights under that notion , by the subtilty of the great enemy of Truth ; we are as Saint Augustine saith elegantly , brought to hate Truth , by loving those things which we love , only as we imagine them to be true , for the impermanency of this worlds goods is odious to us ; which is the truth of their nature , and we affect in them their assurance , as a truth without which we would not love them , and yet that opinion is a meere delusion . This may satisfie many , who account themselves unhappy by the mutations of fortune , and the dispossessions of their secular commodities , for they shall finde themselves unfortunate , but in the same measure they misapprehended the true nature of such fruitions , by as much as they over-loved them , so much are they distressed by their losses , so the defect will still result out of the distance of our joy from this principle , of rightly possessing and rejoycing in Truth , for all our reall unhappinesse riseth by the same degrees , that Verities are diminished from among the Children of men . There is one familiar scruple raised against our perswading the active life to this constant intendment of Truth ; which is , that this fixure of the minde upon verity , rather then leaving it a little loose to opinion , taketh off the point and edge of our spirit , in the activenesse and commerces of this life . Whereunto I answer , that spirits wher and sharpned upon the errours of imagination , are subject to turne their edge upon the least encounter of disappointment ; when mindes temper'd by the consideration of truth , and thereby set and whetted for action , keep their edge cutting against the haire , as I may say , not blunted or rebated in any adverse occurrencies ; nor doth this breast of Verity , as some suppose , nourish only the minde , and pine the senses , but feedeth them also with healthfull and convenie 〈…〉 pleasure , and teacheth the soule how to keepe the senses in their true degree of servants , managing their trusts only upon account , which the minde taketh so exactly of them , in all the commerce of their delights , as they can never runne out much in prejudice of her estate ; and in this order the rationall part doth the office of the good steward in the Gospell , Feeding the family with their portions in due season . And surely , this orderly oeconomy in the managing of all worldly goods , ( Reason presiding , and the senses entertained with competent satisfaction ) is the best state of happinesse this active life can admit . So is it the knowledge and love of Truth , seated in our understanding , and our affections which can only consort this harmony of a constant rejoycing . And doubtlesse , while our fancies doe but counterfeit that truth they expose to our affections , we can no more justly complaine of the insufficiency of that object , in point of affordingus felicity , then of a painted fires not warming us , be it neverso wel drawn . For commonly , they are but designs of our imaginations coloured over with vaine apparencies of Truth , which they exhibite to our affections , for the true substances of our happinesse : wherefore I may , me thinkes , fittly illustrate this familiar errour of the world , by this story of Zeuxis the famous Painter ; who having made the figure of a boy , with a cluster of grapes in his hand , being told , the birds sate upon the boyes hand , to peck at the grapes ; answered , this was no true praise of his art , because it was a signe he had painted the grapes better then the man ; otherwise the birds would have been afraid of that figure : In like maner , may I say , that these imaginations which figure such a truth of happinesse in sensible delectations , as their affections take them for the reall and sincere felicity of this life , are not to be commended for this vivacity , for it is a signe they represent more lively to our reason , the fruits of this world , which the man hath in his hand , then they doe the nature of our humanity , the constitution whereof , if it were truely imaged and figured to our understanding , would fright our affections from setting themselves upon the fruit of temporalities , by considering the state of man ; which inadvertency is now familiar , by this partiality of our fancy , in figuring the grapes more to the life then the hand that holds them ; if the images which Truth it selfe hath drawn of the condition of man in this life , were well impressed in our imagination , of being but a blast , a vapour , or a shaddow ; this would undoubtedly divert our mindes , from taking never so well coloured images of riches , honour , beauty , or dominion , for the true substances of humant felicity . If there be any then , that wonder they are not happy , pretending they have alwayes held Zerubbabels party , preferring truth before all competitors , of empire , beauty , and pleasure , if they are in any great de●ection of spirit , let them take this course to undeceive themselves in this their supposed rectitude of intention , ( which if it had beene sincere , could not have let their mindes sinke into any deepe depression ) let them I say , examine first , whether they have rightly apprehended the state of our humane Nature , and the condition of all temporall fruitions ; and then , whether they have squared their loves to such delights , by the measure of a rectified apprehension of both their nature , and their own , for the same disproportions there are betweene our affections and the true property of those things we love , the same deficiencies must be consequent in our happinesse : and upon this reflection , Truth may tell most of the world , This people honoureth me with their lips , but their hearts are farre from me , and as the increated Truth told the Pharisees , who pretended to have great interest in God the Father , that if what they alledged had beene true , They would have acknowledged him also , because he proceeded from the Father . So in the name of the created Truth , which is to be found in all Gods Workes , I may say to many such pretenders , if they had truly loved the Originall Verity , they would have beene possessed of the true nature and use of the creature , which notion issueth and proceeds out of an application to the first Verity . Having shewed how the beames of Truth enlighten both hemispheres of the contemplative and active life , and infuse into each of them , their respective happinesse , I may conclude with the Wisemans confession , upon his loving of Truth , above health or beauty , that hers is the only light , because it is inextinguishable , and that all other goods come together with her , and Devotion may lawfully use the words of her great master , and assure her followers , If you continue in my word , then are you truly my disciples , and you shall know the Truth , and the Truth shall make you free . The eighth Treatise . Touching the meanes of possessing that Truth wherein the happinesse of this life is stated . In two sections . §. I. Diffidence in point of obtaining Spirituall lights reprehended , and prayer proposed in order to this designe . NOW me thinks I am called upon , as one that hath advised a traveller not to lose his way , to give some nearer directions for the finding it , as a further contribution towards the securing his journeyes end , then a simple caution against the danger of deviation ; For as Solomon telleth us , The lame man in the way maketh more hast then a Courser out of it . And by reason there may be many different humours , that may ask this question of Saint Thomas , How can we know the way to this so excellent possession of truth ? I may well premise this consideration before my answer , that there was a wide difference between Pilat's Interrogatory concerning truth , when he asked our Saviour , What is truth ? and Saint Thomas his question about finding the way to it , saying , How can we know the way ? The first seemed to question onely the truth of Christs affirmation , not to intend the being satisfied in his question , whereas the other sought to be informed of the readyest accesse to that truth which he believed ; so they who shall be moved onely by the captiousnesse of the Infidel examinant in this point , are like after his manner not to stay long enough upon the inquest , to be enlightened in this verity ; but to such as with the credulity of faithfull Disciples , shall make this quaere , How shall we know the way to this truth you propose ? namely , a rectifyed understanding and true use of all prosperous and adverse events in this life , I may say as the Angel did to the faithfull watchers at the Sepulchre , after he had strucken as it were dead the miscreant wayters , Fear not you , If you seek Jesus : for he answereth all sincere inquirers of truth , as he did Saint Thomas , I am the way and the truth , and none commeth to verity but by me : yet this me thinks gives a fair hint for such a further demand as Saint Philips was , saying , Shew us the plain direct way of comming to you , Lord Jesus , and it will suffice us ; This question Christ hath also answered by this most evident direction of Ask , seek , and knock , for every one that asketh receiveth , and that seeketh findeth , and to him that knocketh it shall be opened . Prayer is therefore expresly given us for our addresse to Jesus who is truth , and in these three proper divisions , of petition , meditation , and perseverance , which ought to be concomitant with each of them ; our asking respecteth the particular suits we make , seeking importeth the application of our minds unto Spiritual verityes , and knocking referreth to our zeal , earnestnesse , and perseverance in the acts of prayer , and to this sort of prosecution , is annexed the promise of asseqution of truth : wherefore I may answer my inquirers , as Christ did some who distrusted his proposals , If any man will do this wil of Jesus , he shall understand of the Doctrine whether it be of God , or I speak of my self ; So that considering aright these gratious assignations unto prayer , I may say , we may obtain the possession of verity , even with lesse solicitude then we can neglect it ; for the seeking , asking ; and knocking , in this world upon such applications as divert us from this inquest , are the more laborious assignments of our mind . May I not therefore boldly reply to all the incredulous and disbelievers of the facility of this medium exhibited ; Say not in thine heart , who shall thus ascend into heaven ? for the word is nigh thee in thy mouth , and in thy heart ; we onely need but ( as the Prophet adviseth us ) return to our own hearts to find that happynesse , which while we seek else-where , we lose our hearts in that inquest . True it is , that the great enemy of our nature , useth all his arts towards the prejudicating this belief , of the alsufficiency of prayer , in which designe he doth now impugne our nature , by a Machination farre differing from his first , slandering it to us now , almost as much as he did heretofore flatter it ; for now to discredit to us our capacity of repairing his first breach , he suggesteth the ineptitude of our present state for this perception of truth , and seemeth to ask us now by way of derision , Shall you be like Gods thus knowing good and evill ? so that he tempteth us now , and often prevaileth upon us , even by the disparagement of our nature ; thus much hath he gained upon us since his first acquaintance , when he durst not attempt us by lesse then the promise of a capacity above our nature , to wit , of knowing like Gods ; whereas now , he presumes to implead our right to that knowledge which is due to us as men , that is , the discernment of our being qualified for the penetration into truth by the beames of prayer and meditation ; But the holy Spirit hath left us a good caution against this delusion , Resist the Devill and he will flie from you , approach to God and he will approach to you : This refuteth all suggestions of diffidence in this point of attaining by prayer the effect of my proposition , since God promiseth to set forward to meet us , as soon as our prayers do but set out towards him , which is likewise aver'd by the Psalmist , assuring us , God is near all such as call upon him in truth . Gods mercy hath so much outdone mans mischiefe , as he hath not left him , either the subtilty of the Devil , or the infirmity of his nature to charge with the continuance of his misery ; there must go an accession of wilfulnesse to our weaknesse for the duration of our unhappynesse : For since the Divine power hath given unto us all things that pertain unto life and godlinesse , we have no more colour left to diffide in the meanes of rectifying the enormities of our infirm nature , then a Malefactor that were offer'd grace for asking it , had reason to fall sick & die for fear of his former sentence ; he who hath blotted out the hand-writing of the Decree against our nature , hath given us his hand for such security of obtaining what we solicite by this appointed meanes and method , as we can onely indanger the wanting a sufficient provision , by our pretending too little by this addresse , for surely this rule will hold in our asking little Spirituall light , that what we have , shall be rather taken away then more confer'd , and the contrary disposition , will likewise be answered with the more abundance . What Saint Gregory conceiveth to be the case of the Saints in heaven , in this point of supplicating God , may be firly said to be that of us sinners upon earth , in our act of petitioning for Spirituall light and verity : as the Saints the more ardently they are united to God , receive the more fervent impulses from him , of asking what they know he is resolved to do , and thus drink out of him , what they thirst for in him ; after such a manner , the more zealously our prayers are applyed to the pursuite of Spirituall illumination , the more fervent desires we attract from the increated verity , of begging what we are sure he will give , viz : the discernment of truth , whereby in an admirable sort , we draw from Jesus , even in this life , the hunger in the very food we take of them , while our prayer attracting the infusion of truth , doth extract conjoyntly out of those verityes fresh desires of the same illuminations . May not these considerations justly silence any objection against the facility of this proposed medium of prayer , for obtaining from God a sufficient communication of that truth , wherein I have stated the happinesse of this life ? since there is no condition charged upon this grant , but the sincere desiring it , which is comprised in the direction of Christ prementioned ; and the Apostle witnesseth to the same tenor , re-minding us in this particular , the frequent promises of the giver of all good things , whereupon he urgeth us thus expresly to this application , If any of you want wisdome , let him aske it of God , who giveth all men liberally , and it shall be given you . §. II. What sincerity in prayer is requisite for this effect , and what kind of peace is to be expected . THese promises of the increated verity delivered by his own mouth being premised , together with this conveyed to us by the holy Organ of his Secretary , Saint James , I may confidently give every one this addresse to the effect of my proposal , the asking wisdome of God , by sincere and humble apprecations , for indeed the soul hath no hand wherewith to reach her sustenance from heaven but prayer , and by this hand she offereth her sacrifice of praise , and reacheth to her self the exchange of succour for all her necessities : wherefore in order to this commerce with God , the Apostle Saint Paul adviseth us to pray every where , lifting up pure hands ; Here prayer is assigned the function of the hand to offer up , and to bring down to us all returnes from heaven . But we must remember this binding clause in the promise of Saint James , that our prayer must be without any stammering , or hesitation in our faith . First we ought to believe steadily Gods providence in all the various contingencies that seem to shake humane reason : Next , our prayer must not waver between the desire of this wisdome , which brings all other good with it , and the affectation principally of some peculiar good we designe for our felicity , for this is an hesitation in faith , when we do positively elect any temporall fruition for our happinesse , because therein we tosse and flote between the fear of that privation , and the reference of all our proprieties , to the course of that providence which wheels about all temporalities ; Insomuch as this hesitation makes a kind of mentall stammering in our prayer , when there is as it were some knot upon our heart , that doubles it and keepes it from opening it self freely to this desire of spirituall wisdome . And as in this vocall impediment , the eagernesse doth rather fasten then untye the tongue , so in this implication of our heart in any worldly affection , our zeal and fervor in the pursuite of that petition , is rather an impediment to the freedome of our mind , then any solution to the difficulties of our peace . But I desire it may be remembred that the meanes I propose of obtaining happinesse by prayer , is not the fervency of the spirit in such petitions , as the flesh doth commonly indite , namely , an attaining either riches , honour , or the like temporall commodities ; but in that sincere ardor of the soul , towards the impetration of such a fervent love of God , as induceth a composure and steadinesse of mind , equalling and sizing our wils with our conditions , and by that meanes keeping the peace of our mind volubile and concentrick with the motions of Divine providence ; and this is an effect of that wisdome onely which the Apostle Saint James sayes , descends from above , and is assigned for all those that ask it , without hesitation in faith , or duplicity of mind . Not that I disswade the negotiants of the world , their pursuite of earthly commodities , nor the praying for adeption , and conservation of temporall blessings , but it must not be as they have placed their happinesse on the materiall part of those desires , but as the greatest good of them is , their being grants , and concessions to prayer , which when it is sincere , refers the will of the suppliant to that of the Soveraign Creator of all wills , who doth often as Saint Augustine saies , mercifully deny us , when we know not what we ask ; for there may be many events solicicited or deprecated , in relation to Gods service by the dim light of our reason , which do not stand with the order of Gods providence , and so our praying may be acceptable , when our prayer is not accordable ; but this suit of spirituall wisdome , ( whereby to adjust our wills to all the events and orders of Divine providence , ) is not onely assured of acceptation , but of concession ; on the other side there is no temporall project of ours never so Pious , wherein we may not be mistaken in the specialty of the way , and meanes whereby God hath designed to be glorifyed , whether by his justice upon us , or his mercy to us ; wherefore this grace of conformity to all his designations , is the onely petition we can be sure hath this reference made to it by Saint Iohn , viz : That it is made according to the will of God , and consequently is accorded to us by his promise , of Whatsoever we ask according to his will , he heares us . Neverthelesse , even they who are discharged of any weighty solicitude in this world , must not expect such a fixure and steadinesse of their minds , as not to feel the motions of our fluent unsteady nature , which heaveth and sets a little , even in our greatest calmes : This is that emotion and unevennesse whereunto Saint Paul saies , even those who have the first fruits of the Spirit are subjected , viz : some swelling and groaning within themselves ; and Saint Augustine tells us , that exemption from combate is properly the Angelicall priviledge , and not to be subdued or mastered in the contention , is the supremest point of fixure , attainable in our mortal nature . Wherefore they must not conclude this advice defective , who do not attain to such an evennesse of peace by prayer , as they figure to themselves , resting without any breath of disquiet to shake those leaves of passions , which hang upon the stock of our nature , but must conclude , such agitations of the sensitive part of their soules no lesse naturall then wind in the middle region of the ayre , for Saint Paul tells us what we find by familiar experience , that we have our treasure not in earthen vessels ; so that to be troubled , but not distressed ; to be vexed , and not vitiated , is the best establishment of happynesse , competent with this state of our Peregrination ; and this degree of tranquility of spirit is to be attained by petition to him , whom the sea , and the windes of humane frailtyes obey upon his rebuking them . Saint Paul ( who had learn'd to be equally content in all estates of abundance , and abasement ) did not find this science at the feet of Gamaliel , but rather upon his own knees at Damascus , when , Behold he prayes , was alledged for the reason of his relief ; and by using his own prescription of Pray continually , he attained to such a strong habit of mind , as preserved his equanimity in all the inequalities of his conditions . For when in one day , the same hands that would have sacrificed to him as a God , did sacrifice him to their own evill spirits ; he tore his clothes with more emotion of spirit when he was vainly to be Deifi'd , then he suffered the tearing of his flesh when he was thus unjustly damnifi'd . This patern in one part affords us a fair copie of the mutability of humane nature in her own current , and in the other a draught of that constancy may be superinduced upon it , by this intervention of grace , which is attracted naturally by the aspirations of prayer , according to what the Psalmist tells us , I opened my mouth , and I drew in thy Spirit ; I may therefore hope to have acquitted my self of such direction as was requisite for attaining the possession of that truth wherin I had constituted happinesse , and my way is so accessible , it lies as neer every one as their own wil , which is affirmed by the holy Spirit , saying , Open thy mouth and I will fill it . This considered , I may expect the perswading some at Court to be suitors to God for Devotion , concurrently with all their other suites ; since in all the fortunes they can make they cannot unmake fortune : For the variable temper of humane felicities , is not to corrected and fixed . Since they cannot then stay what is transitory , let them attend to arrest that which is fixable , which is a good degree of peaceable acquiescence of spirit , in all transitory events ; and as no temporalities can conferre this spirit , so no contingencies can sequester it , for it is the spirit of Truth , that stayes our minde ; which partly is composed of the knowledge , and expectance of alternative variations in temporalities ; and hence it is , that in all adverse changes , this spirit is rather in action and practice of his owne constant nature , then in suffering or passion , with the fraile nature of temporall mutations . Let me then intreat all those ( who neede not be pressed to muster themselves at Saint Pauls summons of Rejoyce alwayes ) to remember that this treasure is the pay , and stipend of his discipline , of pray without ceasing , and give thankes in every thing , for this is the will of God : Whereby we may make all the severall conveyances of Gods providences new deeds of joy to us , when our rejoycing is seated upon his will , and thus our happinesse that cannot stand still upon the fixure of our fortunes , may be firme upon the confixure of our wills , to that immoveable one that changes all things , Without any vicissitude or shadow of change in it selfe . The ninth Treatise . Of the Condition of Courts , Princes , and Courtiers . Divided into three Sect. §. I. The best Notion of Courts proposed . IN the Law of Moses , all the Rites and Ceremonies were not only declaratory formes of the present Religion , but significative figures of a future state ; and howsoever , most of the vulgar looked no farther then the glosse and lustre of the exterior vaile , which was the beauty and decency of the forme , and order that affected them ; yet the nobler sort passed their sight through that vaile , and fixed it upon the signification , and mysterie it selfe , and thereby , had not only their eye of sense delighted , but that of their understanding enlightned by these objects . In reference whereunto I may hope not improperly to apply these considerations to the Courts of Princes , since all the exteriour state of Ceremony and Reverence ( being truly conceived ) is significative as referr'd to the images of God , and thus all the distinguished ranks of honour , which compose the formall order of Courts , are figures of those different degrees of Ministers , which attend their Originall , the King of Kings : and in this order , the Glory and Majesty which exteriorly in all sorts , resideth about the persons of Princes , may be fitly understood to represent ( in such shaddowes as these materialities can make ) the celestiall magnificence of the King of Heaven : so that one who will interpret religiously the Ceremonies of Princes Courts , may say , all things befall them in figures . But certaine it is , there are many in Courts , who determine and center their thoughts upon the fronts and out-sides of these mansions , which are honour , riches , & pleasure , and raise all their Devotions to the place upon those objects , ( and such are truly the meaner sort of Courtiers , though they be greatest in the measure of the world ) and there are some of the other party , who penetrate into the religious sense of these exteriour figures , and derive from them , spirituall conceptions and appetities ; concluding by these glories , ( which are but the shaddowes of those they signifie that the substance it self must needs be above what eye hath seene , or eare heard , or hath entred into the heart of Man ; and so by this view are quickned in their ambition , towards those originall honours ; and these are the nobility of Courts , though they be never so inferiour in office . Of these two kindes of Courtiers is verified , The first shall be last , and the last first . And likewise of the first sort we may say , as the Apostle saith of the Law , the Letter kils . If the litterall sense of the faire text of this worlds glories take up and fix their mindes ; and of the latter sort the spirit quickens , when out of these specious objects they extract a spirituall sense , which excites in them a celestiall aspiring and emulation . Such a figurative conception Saint Fulgentius framed out of these images , when he was asked , whether the beauty and Majesty of Rome did not worke upon his affections ? he answered , If terrestriall Rome be so beautifull , how glorious must be celestiall Jerusalem ? His minde was so little taken or retarded on her way , as she stayd not at all in the outward Court of the Gentiles , but passed on , as in her way through it , to the Holy of Holies ; and by this method , who attend the offices of their mindes upon earth , and waite not upon the places of their bodies , concluding that they are but strangers , and passengers through these courts , and Fellow-citizens of the Saints , and Domestikes of God ; make excellent use of all the lustrous , and polished glories of the place : for instead of looking on them as flattering glasses , and mirrours which reflect only the materiall beauty of the earth , they make opticke glasses of them , through which , they do the easilier take the height of the celestiall glories : and surely , the sight of our minde is much helped by such materiall instruments , in the speculation of spiritualities , by reason that in this her prison , all the intelligence of our minde with immaterialities , passeth as I may say , through her keepers hands , which are her senses , that can carry nothing but corporeall images to her ; and therefore we see the Apostle Saint John drawes the image of the court of heaven , in such colours as are most visible and most affecting in the Courts of the earth ; whereby to raise our imaginations upon these steps , which they can tread upon to some proportionate conception of such fruitions , as are truly all spirituall , and Intellectuall . And under this notion , all the lusters and splendors of Courts , ( being understood as figures of the sublimer , and purer state of the Kingdome of heaven ) are convenient ascents for our weak apprehensions to rise up to the love and estimation of these spirituall objects ; for the same affections which move us so strongly in the valuation of the state of Princes , may work upon us towards the pursuite of that condition , which is proposed to us , of sitting on the throne with the King of kings , and enjoying more Majesty and pleasure then we can wish in this life , by such little paterns presented to our appetites . Nay by this order , even the vanities and excesses of this world ( which were stumbling blocks to our minds as long as they looked but upon them , and not through them ) are by this perspection and through light laid under our feet , and made steps or gradations for our minds to ascend the easilyer even to the contempt of them , and the contemplating the sincere and secure glories of our Spirituall Coronation . And since , as the Apostle saith , We see now but through a glasse , and darkly through the brightest creatures , some faint beames or glances of the Creator ; Surely the Majesty and splendor of Princes is the most clear and best polished glasse we can look through , in order to the speculation ; and so Courtiours who studie the Spirituall opticks in these glasses , may make instruments of protracting their sight , of the same glaring temporalities , which others make the dazling and dissipation of it ; whereby of such students at Court , I may say with the wisest of Kings , In vain the net is spread in the sight of such birds , for they can easily flie over all the snares of vanity , which catch those who want these wings of contemplation . §. II. The vitiousnesse of Heathen souls censured , and the consequence of the example of Princes , urged as a charge upon the virtue of their lives . CHristianity hath repealed this Canon against Courtiers made by the Poets ( the Divines of the Heathen ) Exeat aulâ qui vult esse pius , that one must either quit the Court or his conscience ; this caution might be pertinent in the courts of such Princes , as were rather the images of those they made their gods , then of the God that made them ; f 〈…〉 as the Psalmist saies , The gods of the Gentiles are Devils , & their Princes were the gods of those Courtiers ; every flatterer was a statuary , who cast his Prince into a god , of that gold he had either received , or expected from him ; and thus most of them set up their own fortunes in their thoughts , which they adored under the image of their Prince ; and by this course the Kings of the Gentiles , seemed animated idols of gold and silver , whose breath passed for divine ayre , as it melted those mettals , and made them run , and flowe about their flatterers ▪ in such Courts likely all the offices , and complacencies of the Courtiers , were immolations and sacrifices to idols ; true it is , that there must have been too much danger to live in such Courts , where the very ayer was pestilentiall . This was in the Monarchy of Lucifer over the world , when most Princes lived like his vice-Kings ; but since this Tyrant hath been deposed by our King of kings , who took not all the Kingdomes of the earth of him upon the termes that usurper offered him , but dispossessed him of them by his own right , and invested his Deputies in the Crowns of the earth ; by which act Christian Princes are now lnaugurated Vice g 〈…〉 nts to the King of righteousnesse ; and as they reign by his Commission , so the offices and dutyes of their servants are copies of their Alleg●ance to the Supream Soveraign of them both , who faith truly , By me Kings reign ; and when they are images of both his properties , viz : of his righteousnesse , as well as of his reg●●●ty , the offices o● Courtiers may be esteemed neerer Sacred functions , then seducing temptations . Princes then are so much engaged to Personal Piety , as they seem depositaries , not onely of the Politique , but even of the Moral virtue of their state ; as they have the first trust given them by the Ordinance of God , so have they the last reference made to them , by the inordinatenesse of man : For our nature traffiqueth with virtue commonly , as she ●ees it makes returnes in the world ; and so Courtiers , when they find this Royall exchange ( of the Princes disposition ) open and promising honourable returnes of their commerce with virtue , are easily perswaded to imploy their stock upon this adventure , and are as easily discouraged by Balaa 〈…〉 s returne from the King , I thought ●o have raised thee to preferment , but the Lord hath kept thee back from honour : Such wrecks of expectations will easily fright many adventurers . In this respect Princes had need to be very considerate , what Moral Lawes they passe for their Court by their lives , since Courtiers are likely very religious in such observances . All factions at Court likely agree in this voice of We have no King but Cesar ; Christ is not immediately looked upon as our p 〈…〉 tern ; we are much readier to copie those his images , because we are soon paid for our work : Wherefore Princes are bound to be very accurate in preserving the similitude of the Originall , in the figure of their lives ; they had need as the Apostle adviseth , bear the image of the Celestiall man , since the terrestriall man is so apt to bear their image ; ●est they incur then our Saviours Woe to those who did not onely not come themselves into the Kingdome of heaven , but kept also others out of it . Let them for Gods sake be followers of Christ , since whether they be or no , men will be followers of them . There is me thinks such a difference between any noted vitiousnesse in Princes , and a much greater depravation in private persons , as is between the Maligne influence of the Planets , or the Celestiall bodies , and the poyson of plants and minerals ; for although the ill of the first be not simply so great , viz : intensively so mortal in the operation , yet considering this circumstance of the extensive quality of it , that the malignity hath a generall influence , and offends imperceptibly , and so is lesse evitable , in these regards it may be counted the greater nocency in nature : So the lives of Princes have such an universall influence upon their Court , ( at least ) as a small infection thus spread by them , may be esteemed a greater ill , then the rank poysonous lives of such whose examples are not operative ; and this rule holds in all Courtiers descending in proportion to their several degrees , since all of them according to their respective magnitudes , have like the lesser starres , some power of insinuating their tempers to their dependencies ; since our interested nature doth commonly , as the Prophet saies , do some worship to all the militia of this firmament , respectively to that fertility of the earth , they are likely to impart to us ; for as among the Gentiles there were lesser gods for severall speciall necessities , houshold as well as temple gods : so in Courts , there are superior powers of many sises , that have votaries proportionate to such powers . Considering then the communicative felicity which Princes have of their dispositions , ought they not to be most chary and tender of this highest Prerogative ? which is , to impose virtue by their practice of it , & this Spirituall levy made upon the mindes of the people , facilitates the raising upon them all other tributes . Therefore Princes should be as religious in their lives , as they are politickly just in their coines ; they must take heed of crying up any base species to an over-value , since their stamp and impression makes all their morall coyne so currant in their Court , by reason the images of their humor , are as it were privy seales for the receit of those images wherewith their followers are most affected : and because it is no crime to counterfeit this kinde of the Princes signature , but rather a warrant for their pretensions , likely the whole Court is a stamp of the Kings humour and affection . This influence of Princes , upon the dispositions of their Courts , needs not the deposition of examples , since it hath the Authority of a knowne principle ; therefore I shall only offer one precedent in the case , in which the example and extravagancy is so singular , as the very foulnesse of the Testimony must make the proofe the fairer , and the more irrefragable . There was a Grecian Emperour , called Constantinus , surnamed Copronimus , which Surname he gave himselfe before he could speake , when he was first brought into the Church , by fouling it as much as his nature could then extend unto ; and afterward , his life was a truer performance of that unclean promise he made himselfe , then of those bonds of Christianity , and purity he entered into by his sureties : for this first was the least uncleannesse wherewith he polluted the Church in the rest of his life . This Emperour ( who seemed to have a soule meerely vegetative , by the inclinations of it , ( for it grew , & thrived only upon dung ) had such a fancy to the smell of horse-dung , as he besmeared himselfe with it ; and all his Court in complacency to that fancy , qualified themselves for his company with the same per●umes , and so offered him continually this odor , which was fi●incense for such a deity : and this naturall immundicity was but a figure of that spirituall impurity of him and his Court , for in this Princes humour , this was the least brutish of all his other bestialities , so that his Court was rather a parke of the locusts , and scorpions of the Revelation , then a Congregation of reasonable creatures . This is an unhappy trophee of the power of example in Princes , erected , to evidence that conclusion . The sacred History is so pregnant in these examples , how the prevarication of the Prince , hath alwayes beene the perversion of the people , as I shall not need to instance any : therefore I may properly apply to Princes , this advise , which was given by a holy Father of the Church to Priests , Since they speak as Oracles , let them live as Deities , for the lying spirit is often more credited in their mouthes , then in those of the Prophets . And this same prescript is likewise very requisue for all persons neere in office , trust , or familiarity with Princes , since there is a naturall influence from such conversations , even upward upon their superiours , according to what some Physitians hold , in point of a circulation of the blood , to wit , that which is in the feet , to have a reflux back into the heart . This motion may be truly affirmed in the course of the spirituall blood , in the civill body of society , for the affections and habits of the inferiour parts of the company , flow often upward upon the superiour , as well as they runne downward by their influence on the lower stations ; wherefore this morall circulation of virtue and vice in humanity , makes the infection of any parts of the company familiar with Princes , very dangerous for their contagion , we see this in Roboams young Councellors , who were not only the mediate instruments of rendring the Kingdome , but also in some relation , were the erectors of Jeroboams calves . §. III. The importance of their Company , for the education of Princes , and a rule proposed for Counsellors , and companious to both ruling , and young Princes . UPon this information , let the Familiars and Counsellors of Princes understand , they have a very precise charge of integrity upon them in their morall conversation , as well as in their politicke comportments ; for indeed , their vocations in many respects are rather sacred functions , then simply civil conditions , in regard they are imployed in the ministeries of the most speciall images of God on earth ; in which respect , the scandall of their lives is not only prophanesse , but a kinde of s●c●iledge , as it endangers the violating of the most sacred part of a Princes Character , which is the divinenesse of his life and Government . The life of King Joas is an unhappy precedent in this case , who while he had Joh 〈…〉 a in his eye , was himselfe a singular patern of piety to the people , and eminent for the reparation of the Temple ; but after the change of such a companion , when the Princes of Juda came , and adored the King ; he being moved by their insinuations , concurr'd with them quickly in leaving the Temple he had so much merit in , and followed them into the groves , to secke out , and set up new Idols . This was the sad effect of infectious familiars , therefore such as are neer in office , or privacy to the persons of young Princes , have a most strict : obligation to be virtuous , and exemplary in their lives and conversations , for humane Nature , like Jacobs sheepe , in the a●dor and ●eat of youth ; is very apt to conceive , with some tincture of the colours it sees in those waters whereof it drinks in that season ; & the conversations of our familiars , are the waters where with our imaginative faculty is nourished , and so Princes had need to have them kept very cleere and serene ; for according to the colours they looke upon in them , their conceptions likely prove , whereby the issues of their mindes become sported , and staind according to such images as are represented to their imaginations in the pregnancy of their youth . In this regard , they ( who have choice of those , to whom they will commit such trusts , as the company and familiarity of young Princes ) should no● be lesse●●act , then when their Pictures are to be taken ; for which alwayes , such who are the best reputed , are preferr'd : for indeed , their familiars doe this intellectuall office to their mindes , though this spirituall worke is done by acuite contrary manner , to that of the images of their persons ; for the familiar companions of Princes may be said to worke upon the image of their mindes , by sitting to them , that is , by exposing their owne figure to the young fancy , they draw the other to that resemblance ; such is the active virtue of example upon the tender age of education . Surely those then who are trusted with this office , of being a familiar object to young Princes , ( which is a nobler place then they can conceive by any name it hath at Court ) should set their dispositions in a virtuous posture , knowing they are working upon Gods most speciall image , and that they are to be accountable for what dis-figurements in that forme their workes shall occasion : So that taking Courtiers under this notion , one may advice them a good use of flattery ; which is , to flatter the figure of their own humours , and inclinations , to make them as good , and gracious an object as they can , though they be not so like their nature ; to the end the exterior representation , which workes upon Princes , may be proper for imitation ; this favouring their minds , in the colouring of vertue , is more conscientious then the exposing the naturall ill complexion of them , before young Princes ; for when the exemplary part , ( which only workes upon their minds ) is faire , and vertuous ; the un-sincerenesse of it for the present , can have no ill operation on them , because those eyes do not penetrate farther then the superficies of goodnesse ; and so peradventure the very flatterd pictures of vertue may work such an impression upon Princes in their youth , as they may derive the love of truth , even from the face of dissimulation . For as a beautifull Curtizan may be a fit object for a Painter , whereby to make a good image of a Saint by , seeing he takes only the lovely species for his pattern ; so , even the faire glosse of a counterfeit vertue , may be a convenient object for youth , which commonly only copies the aspect , and countenance of such exposures . Upon all these considerations methinks this may be a religious rule for both sorts of great Courtiers : viz. That Counsellors should advise Kings , as if they thought them invested with the Prerogative of their originall , to wit , of the knowledge of hearts , and companions should live with young Princes , as if they thought they could not discover their hearts , but by their lives before them . This rule will produce sincerity in the former , and exemplarity in the latter , which are the two things whereby Kings who are in age of Government , and Princes who are in years of Discipline , are the most advantaged ; and so may be said to be these , the mediate conveyances , by which God gives judgement to the King , and righteousnesse to the Kings sonne . To conclude , let Princes and Courtiers of all degrees consider themselves as ministers of the King in the Gospel , who is gone into a farre countrey , and as being all to account by the severall proportions of their talents , wherewith they are trusted . For they who are set over many cities , here , are by the good account of their Governments , to be preferr'd to the command of many greater in their Masters Kingdome : so that this is the most proper Motto they can set upon all their coates , which are blazon'd with so many shining , and glorious colours of the fruitions of the world , To whom most is given , of them most shall be required . The tenth Treatise . How a good Conscience , and a good Courtier are consortable . In seven sections . §. I. The temptations of Courts acknowledged great , but not insuperable . TO this Map which I have presented the Court of her owne state , it will be expedient to adde some lines , by which , as by a kinde of scale of miles , Courtiers may take their measures , and learne the distances betweene their dominion , and the state of perfect Christianity , and by that meanes have some direction in their way , to the next adjacent Kingdome , of which I have shewed their region , to be a very pregnant type , for I have said you are Gods , maketh their habitations a most speciall figure of Heaven . Whereupon I conceive this advise in the first place , to be very pertinent , towards the seasoning our minde with a grave and reverend tincture of the nature of Courts , to consider them as a figure of the celestiall mansions , in those respects I have exhibited , because this first stamp being imprest on our mindes , may give us a sober and modest image of our conditions in Courts , which may perswade us , that we are not placed there by God , as officers to our fortunes , which terminate in this world , but rather as Ministers , in that order upon earth ; by which God doth figure out to us the constitution of the state of his owne Majesty : whereby we may resolve that our places are but passages up to that preferment of Saint Paul , whereunto we may aspire , The sitting in heavenly places together in Christ Jesus . This animadversion then is very important for all Courtiers to esteeme themselves , called to a laborious vocation , and not resting in a licenced vacancy from labour : for though they doe not eate their bread in the sweat of their browes , they doe it in the sweat of their braine , and so the digestion is more difficult , then in the other case : and upon this ground , we see likely that the body of this society , is more unhealthy then any other , because the fulnesse of bread choakes that heat , which should concoct it ; and their spirituall bread which should alter and convert the other into good nourishment , is made of that grain in the parable , which groweth among so many of those thornes , as doe at the best , make the gathering of it , sharp and uneasie ; for The solicitude of this world , and the falacy of riches , doe prick and draw some blood , of all such as reap thisbread amongst them : By reason there are alwayes some diversions and distractions in a Courtiers life , which catch and hold their affections in some manner to temporalities ; insomuch , as there is ever some paine and smart in our passing through those bryers . But many of those Weedes which Courts are over-runne with , are slight levities , and vanities , that have but such stings as nettles in them , which when they are held and handled roughly , sting lesse , then when they are fingered tenderly : for there are diverse fond affectations , which I need not instance , whereof , taking resolutely in hand the reformation , we finde lesse pain in discharging them , then we did apprehend , while we were but as it were chiding them , to fright them , rather then to put them away . I may hope to be beleeved in this , having good warrant to say with the Wiseman , I have seen many things wandring to and fro , and very many fashions of words , and sometimes I have beene in danger of death for these things , and I was delivered by the Grace of God. I may therefore set this bill upon the Court gates , Sonne , comming to the service of these gods upon earth , stand in feare , and prepare thy heart for tempation ; for we may well use the phrase of the Psalmist , It raines snares in this region ; by reason of the fatnesse of this soile , which affords more earthly vapors then other places , which the Prince of the aire drawes up out of it , and from thence formes shoures of temptations ; to power downe upon it , to set forward his fruits ; namely , the lust of the eye , and the pride of life , which thrive most kindly in this rich earth ; this renders the scituation dangerous , but not certainly infectious , for as the Wiseman telleth us , The Creatures of God are become snares , but to the feet of the unwise ; wherefore he directs us how to escape this capture , by entring into other bonds of pre-ingagement to wisdome , Putting our feet into her fetters , and our neck into her chaine ; These fetters are of too solid a substance to be catched , and intangled in the slight brittle snares of Courts , the chaines of wisdome are made linkes of Gold , which cannot hang in cobwebs . The levities and nugacities of the world , to those who look on them , only with the pur-blind eye of sense , may prove clouds , and even so thick ones , as their sight cannot transpierce them , that is , looke beyond such vanities , when those that see clearly with the eye of reason , discerne such slight traverses to be but like cobwebs , that do not eclipse to them the light of Heaven : it is not the matter of temptations in Courts , which worketh like celestiall bodies upon terrestriall , by a predominant impression , but it is the disposition of the patients , which rendereth the matter so malignant ; for all the vanities of Courts in a confession of their owne impotency , to force our affections , doe soothe and flatter our senses first , and corrupt them , towards the possession of our mindes . Whereupon , as Moses said to the children of Israel , I may say to those who are called into this land of milke and honey , If thou shalt say in thine heart , these inhabitants of the place are more then I , and how can I prevaile against them ? thou shalt not be afraid of them , but remember what the Lord can do , how many hath he carryed with a mighty hand through all these confederations of snares in Courts ; sundry examples of such holy victories attest to us , this word of the Apostle , The Lord knowes how to deliver the godly out of temptations . It is related in the life of Saint Anthony the holy Hermite , how in a vision he saw the world all hung over with nets , and the very aire over-spead with them , so that in great commiseration of their estates , who lived in it , he asked God how it was possible to escape in our passage , and make way up to Heaven ? and he was answered , there was no way left , which was , to creep under them , for they were not so fastned below to the earth , but they yeelded and gave way to that posture of humility . And since our Head Christ Jesus did vouchsafe to be figured to us , under the notion of a worm , & no man , this lowly posture of creeping through this world , could not mis-become his members . Therefore to such as have their mindes laid even and levelled by this line of humility , I may say ( while they are creeping under these snares ) with the Prophet , Feare not thou worme Jacob , I will help thee saith the Lord , thou shalt thresh the mountaines , and make the hils as cha●fe , thou shalt fan them , and the winde shall carry them away ; all the mountaines of greatnesse ; and power , and the hiles of plenty and pleasure shall appeare to the eyes of an humble soule , broken and crumbled into that dust which they consist of , and their resolutions shall be able to blow them off from their affections , like chaffe , assisted by the winde of the holy Spirit , which blowes alwayes so strongly in such soules ; as the levities of this world that flie about them , cannot cleave and hang upon them . And we must settle this principle , that humility is not seated in locall depression and obscurity , but in mentall purity and illumination ; and so conclude the scitation of Courts is not in that torrid zone of pride , which some imagine to be uninhabitable for humility . §. II. Reall humility recommended , discerned from Court-ship , and proved consonant to the state of Courtiers . THis admitted , the best prescription can be given a Courtier against all his infirmities , is pious and discreet humility ; and this is so farre from being alledged by themselves , incompetent with their vocation , as almost every one pretends the being furnished with it , as a requisite qualification , though indeed most commonly , it is so hollow , as even the best noise it makes , speakes the emptinesse of it , as being but a tinkling cymball of ceremony and complement . There is a slight glittering stuffe , which commonly Courts are hung with , which passeth there for humility , and is truly but the tinsell of civility and courtship , through which , one may often see the walls to consist of pride and selfe-love : Wherefore they , who desire the reall benefit of this virtue , must discerne between this superficiall colouring , and the true being of humility , and endeavour an acquiring the habit thereof in their minde , not study the fashion of it only in their exteriour commerce . Me thinkes one may properly argue with Courtiers , as S. Paul did with the Hebrewes , by representing to them , how all the externall Ceremonies wherein they were so Religious , were types and figures of that reality which he proposed to them , and so their customes and observances might well dispose them , sooner then the undisciplined heathen , to acknowledge that bodie , whose shadow was so famillar to them : In like manner , may not I say to Courtiers , that all the civilities , Ceremonies , and mutuall submissions , whereof they are so studious , are figures of that substantiall humility which I recommend to them ; from whence I may argue that their habituall practices in these exteriour representations of that virtue , should advance their mindes , more then other lesse civilized conversations , towards the acquiring of that reall humblenesse of spirit , I recommend to their intentions . Those of whom it is commonly said as Saint Paul said of the Pharisees , that they are of the best sect of their Religion , viz. they who are accompted the most accomplished in all urbanity and Courtship , and are the most exquisite in all civill polishments , in the purifications of their apparell and tables , and all other sorts of humane neatnesse and curiosity , they I say , must remember not to rest so much on these traditions of men , as to forget the graver and weightier parts of the Law of Christianity , which is purity of heart , and poverty of spirit , two of our King Christ Jesus his qualifications , for the Courtiers of heaven required in the order of his beatitudes instituted in the Gospell . As for the other exteriour polishments and decencies , which are pertinent to their condition , I may say with our Saviour in the like case , these things may be done , but the other not omitted , for civility and sincerity , proprety and purity , honour and humility , may be fellow Courtiers , and all of one party . So that I may say to these of the best sort , Therefore ô men you are inexcusable , for you condemne your selves , by these exteriour professions of those virtues , if you have not the interiour signature and impression of them , in so much , as the immundicities of Tyre and Sidon shall be more tollerable , viz. the ruder formes of life where humility and purity is not so much represented to them , shall not be so much charged with their defects in them , as this Capernaum where these virtues seeme preached every day , and wonders done in this Doctrine of ceremoniall purity , which is a figure of a reall immaculatenesse of minde . But I must speak yet plainer , and declare that this humility I propose to Courtiers for their commerce with one another , is farre different from that currant species of a verball imagery of this vertue which I have decryed , for it is an internall habit , or disposition of humblenes impressed upon our spirits by the signature and character of truth , made by a lively exhibiting to our minds the intrinsique value of all specious temporalities , by which perception we are disposed to dis-value really this world , and our selves in the first place ; as knowing best our interior unworthinesse : and this sincere root of Humility , beares our severall engagements , proportionated respectively : First to the greatnesse of God , then to the meannesse of our selves , and next , to our nearnesse , and relation to our Brother . And as these three divisions contain the totall summe of Christianity , so is there no better Accountant to make up a just estimate of these divisions , then Humility ; whereof they who are solidly possessed , shall not be confounded in the diverse fractions , and partitions of estimates either of things , or persons , which their condition requires them to make , in the true account of this world ; for they can easily by this Rule of Three , wherein Humility is perfect , divide all their respects to each of those duties , and so give God , Themselves , and their Brother respectively , their just estimations . Nor can it be answered that this degree of exactnes seemeth opposed , by the offices of this Vocation ; for this cleare-sighted Humility is so farre from being incompetent with the condition of Courtiers , as if many circumstances be fairely weighed , their profession may appeare more advantaged then any , towards this endowment ; since likely they are the sharpest , and most discerning Spirits , which apply themselves to this active course of life ; and surely this dis-abusing the object , is the most fairely , and most familiarly exposed in Courts ; viz. The ficklenesse and infidelity of all temporall advantages ; since what the world calls Fortune , goes in other places more modestly attired , and so may easily be mistaken ; whereas in Courts , presuming on her beauty , like a professed Curtizan she unveiles her selfe , confident of corrupting even those to whom she proclaims her disloyaltie , by continual shows & triumphs of inconstancy . Many private and setled states of Life , do take this knowledge of the instability of humane goods , but by heare-say , living themselves in a calme dead water , where they feele little motion of variety ; but Courtiers who are in this Ocean of Fortune , feele continually her tides , and very frequently her stormes ; insomuch as they living in a perpetuall fluctuation of temporalities , may be said to walke Per speciem , in the sight of the true nature of all mundanities , and to see the variety of Fortune face to face , while low obscurer lives , looke upon her perfidiousnesse but through a glasse , and darkely in reports of the various turbulencies and confusions of Courts . The heights of Courts may in this regard be said to be the best scituations for prospect , and farre sight upon the truth of the worlds constitution , and so courtiers to be better placed then lower estates , in order to their being undeceived , in the specious fallacies of the world , by as much as experience is more operative upon our nature then speculation . And methinks we may account it a speciall provision of God , that where our affections are in most danger to be seduced , by the alluring invitation of temporalities , that there our reason should be most powerfully disswaded from such adherencies , by the clearest evidences of the infidelity of such confidences ; for here Fortune beares her own name in her forehead , which is visible together with her smiles , and the continuall objects of rise and ruine , the frequent vicissitudes of braving and bleeding conditions ; show Fortune in Courts ( even but to indifferent good eyes ) not as the Sirens of the Poets , the beauty and graciousnesse of her only above water , but expose her , just like to the Locusts of the Revelation ; for although on her head there seemes to be crownes of gold , and her haire like the haire of Women , yet her teeth appeare as the teeth of Lyons , and her sting like that of Scorpions ; so that the deterrings and disabuses appeare together with the delectations . I may therefore conclude , that Courtiers by their living in this demonstration of the truth and nature of all mundanities , are advantaged above others , towards the acquisition of Humility , which is , a naturall resultancy , from a true apprehending the meannesse , and vility of all things so unfaithfull & transitory : For as all Pride riseth from the beliefe of some propriety which we rely on , so the perswasion of the insecurity of our possessions , must needs abate our esteem of them , and consequently dispose us to a modest and humble account of our selves , and our conditions . I will therefore confidently commend Humility to Courtiers for their guide , through all the snares of their way , in the tearmes of Solomon ; She shall lead you by the paths of equity , which when you are in your steps shall not be straitned , and when you run you shall not stumble ; for you shall neither faint in the restines of your Fortune , nor fall in the full speed of it ; Humility doth not decline the course of Honour , and Dignity , but only casts reines upon our sensitive appetite , and holds that from running away with our Reason , in the course . Nay , Magnificence and Humility are consortable in the same heart , wherein the habit of this vertue may consist with acts of the other , since this disposition dislodgeth no vertue , and secureth all : For the posture of prostration in which Humility conducts our minds , may be said to carry as it were a Trench before them , casting up the earth it selfe for their defence , against all the fiery engines of the Prince of this World , in regard the Penetration and inspection which sincere Humility makes into the bowels of our own earthinesse and mortality , casts up our misery , and despicablenes before us , as a brest-worke of our own earth , to defend our hearts against vain-glory or presumption , by which any Fortune never so eminent can endanger us . For indeed , they who have this Parapet , as I may say , before their minds , of Dust thou art , and to Dust thou shalt returne , may be said to be fortified in the nakednes and discovery of themselves : Such is the ingeniousnes of Humility , as it can raise defences for us , out of our wants and destitutions ; nay it may be said to draw in them a Line of communication , between heaven and earth , joyning the knowledge of our own nullity , and the apprehension of the immensity of God , which view may keep us alwayes little in our own eyes , though we have never so many false reflexes from the eyes of others . §. III. The vitiousnesse of Flattery displayed , with an allowance of decent civilities in exchanges of Courtship . HAving proposed to Courtiers , for their chiefe security , solid Humility , discerned from superficiall civility , I must desire them to be very sincere in the examination of this vertue ; for humanity and courtesie externall , do often so well counterfeit the stamp of it , as it had need be touched at some occasion of suffering , to find the falsity of the metall : and for the greater safety of this vertue , it were to be desired , we could banish and eliminate out of the verge , one of the best Waiters at Court , though of the worst servants in it , namely , Flattery , which is alwayes an enemy to Humility , though it seeme often neare allyed unto it , by submissive appearances : For we know , the first progenitor of Pride , was also the primary father of Lyes , from which all Flattery descends in a collaterall Line . Hence it is , that there is alwayes some of the bloud of Pride , in all adulation , though it go cloathed in never so servile an habit of submission . And that we may see how naturally Flattery issueth out of Pride , wee may consider into what a base and inferiour posture Lucifer contrived himselfe , when he cast the first seeds of Flattery into our earth ; did he not lye prostrate at those feet he was undermining ; while he was flattering them with their capacity of treading on him , and becomming like Gods ? And this seeming subjection , was it not designed by the sublimest part of his Pride , which meant to captivate and subject the minds he wrought upon in this posture ? In like manner , all the servile formes of complacency , and deference to others , which Flattery casts it selfe into , in the magnifying their worth and excellency , hath this serpentine insinuation in it ; to wit , the hoping to infuse the easilyer the Flatterers sense into them ; which project in the complyers must needs rise from a beliefe of their own minds , being so superior to those they are applyed to worke upon , as they can impose upon them the beliefe of all their suggestions , and so subdue their spirits ; which thought is the very soule of Pride , to conclude our minds to have such a transcendency over others ; for no body flatters another , but in beliefe of being credited : So that all Flattery being anatomized will be found to live by the heart of Pride , which is indeed the first living part of Sicophantry , in what body soever of humble verisimilitudes it seemes to move . And upon this ground we may say , that a meane Parasite is a prouder thing , then the most magnifyed Prince he humoureth ; in as much as the presumption on the excellence of mind , as it is more spirituall , is nearer the originall of Pride . And as it was excellently said of a wise King , That witchcraft is the height of Idolatry , because though it exhibits no exterior offices of Worship , but rather disclaimes them ; yet is it the highest mentall veneration of the seducing spirit , and so the truest idolatry : In like manner it may be said , that Flattery is the supremacy of Pride , because though there be no externall profession of selfe-love in it , but rather of an alienation from it , yet it is a continuall exercise of the supreamest arrogancy , which is the Flatterers valuation of his own abilities . Whereupon it seemes that a Philosopher being asked what was the most noxious beast to humane nature ? answered , of wild beasts a Tyrant , and of tame ones a Parasite ; and we may adde , that the tame ones seeme the worst of the two , for the wild ones take the greatest part of their ferocity , by coupling with them ; since this commixion is the generation of all tyrannie , wild power enjoying servile praise : Humane nature could not fall in love with the exorbitancy of wickednesse , if she saw it naked , and beheld the bare deformity of that object ; therefore to make this conjunction , there must intercede the art of flattery , to colour the basenes and inhumanity of outrageous mischiefe , with some faire varnish of decency ; as either with the right of greatnesse , or the liberties of nature , or many other such shadowes , by which Sycophants keepe Tyrants minds the fiercer , by holding them in this darkenes , chained up by the magnifying and applause of their appetencies : so that this may be truly said , in the tearmes of the Psalmist , to be the pestilence that walketh in the darke , which the light of truth would easily asswage , somewhat , even in the greatest rage of corrupted nature . We may therefore fitly say , that Flattery is the oyle of the sinner , wherewith Tyrants are annointed by these Ministers of their passions ; and we know King David saith this should not be the unction falling on the head of Princes : For this reason we cannot too strongly brand the forehead of these Court Charlatans , since there is so much known art , to take out the markes of the character of a Parasite , and to continue still in the practise of this mystery of iniquity . I confesse therefore it is hardly to be hoped , that this sentence of expulsion of Flattery out of Courts , can be strictly executed ; for when it is pressed and straitned by these reproaches , then like the Poets Proteus , it varyes shapes , and appeares presently covered with another forme , either in that of duty to superiors , or civility to equals , or due commendation of merit , and will never answer to this indictment of Flattery : And indeed these formes , which she shifts herselfe easily into , are the legitimate issues of morality , by which all the fit alliances are made in civill society ; the two first bearing order and distinction beween Persons , and the last producing fertility in vertue . Wherefore we cannot impeach this commerce of customary civility and complements , for there is a discipline belonging to the practicall part of morality , which is referred to the discretion of the Ministers of it , ( which Courtiers may be most properly termed ) and the rites and ceremonies of mutuall civilities , are ornaments requisite to raise respect , and sorme order in all the exercises of morality ; therefore as it is not possible to set and regulate in such sort those voluntary descants of complement , as to put them into such measured notes , as they must precisely runne in , to keepe them from straying into Flattery , I will only set Courtiers this lesson of the Apostle , which may keepe some time and measure in the consort of their vocall civilities , You are called unto liberty , only use not this liberty for an occasion to the flesh , but by love to serve one another ; and by this order , those finer threads of Court civilities , may make as strong a band of charity , as rough and grosser materials . §. IIII. The use of sober prayses , treated , and reciprocall civilities regulated . I Do not in this sharpe insectation of sordid Flattery , mean to asperse the good name of praises and commendations , for I must allow them to be convenient brests , to nurse young and tender dispositions to vertue ; and the good inclinations of Princes and great persons , may like their other issues be allowed more tender and dainty breeding then ordinary , and yet be nourished with sincere and healthfull aliments ; for applause and estimation of all their young vertuous actions , and proffers , may be so tempered , as they may conduce to the thriving and growth of their minds , without any swelling or elation . Methinks praise may in some cases be fitly applyed to our minds , as Corall is to the mouthes of children , when they are breeding teeth , which is given them to nibble and champ upon , to ease and satisfy that little itch they have in their gums , in that season , and to supple them so much as to bring their teeth out with the more ease : In this order praise may be aptly given to young tender inclinations to vertue , for there is in our minds , in that state , a spirituall itch which is eased and refreshed , while they are champing , and sucking upon applause , which doth also soften and open our imagination , and so lessen the pain of our perverse and froward nature , when the hardnes and sharpenes of vertuous practises , which are spirituall teeth , do first breake the flesh , which is alwaies done with some smart , when the tendernes of our senses is pierced and broken through , first , by the sharpnes of the spirit of vertue ; & by degrees , when our minds have thus put out these kinds of teeth more commodiously by these cherishing contributions , which help at first our weake nature , they advance to such a state of strength , as to be able to feed on the solid meat of vertue , which is the discharge of our duty to God and man , irrespectively to humane praise , and by these steps we come to be wean'd from the emulsions of sensible applause , which is the first milke our imaginations are fostered with , and gives them a sweet relish of vertue . Since then we find by experience how praise and estimation conduce much to the sweetning of the asperity of vertue in young tasts , I do not discredit the ministring of sober and modest praises , to the good dispositions of great and eminent persons , whose minds are too commonly at Court in this tender state of growth and prosiciency ; and I confesse it is not practicable , to frame rules for the discernment , between due praises , and flatteries , in all occurrences in the worlds commerces . Wherefore the ingenuity of every particular , must be every ones director in this point ; but the best generall advice I can conceive , is , for those who are passive in commendations , to weigh the worthinesse of the hand that layes them on , in one of the Scales , against the beliefe , they put into the other , of their own deserts ; and still to put in somewhat lesse credit of their own praises , then the opinion of the praiser layes in the scale ; and those who are active in this subject , when they praise any they love● and would perfume them with the good odour of vertue , must remember to give them lesse of this sweet oyle , then their own opinion ; and beliefs would cast upon them ; which is to say , that when we are praising our friends to their face , we should be carefull to praise them alwayes somewhat lesse then we love them ; for likely that measure of our affections filled with praises , will runne over , if it be poured into that of our friends merit , and when we are upon the receipt of commendations from kind conferrers of them , we must be advised in taking somewhat lesse of them upon the account of our beliefe , then is offered us ; for we may give alwayes a good allowance of discrediting , for the partiality of friendship , which cannot be exact in the weighing of her opinions . The Chimicks say , that he who had found the art to fix Mercury , might easily transforme it into gold ; so may I say , If there were meanes to limit this volatil matter of complement , and fluency of praises , within the termes of that precise good , which is beleeved of one another ; this might convert all currant civility , into the gold of charity , and then the breath of reciprocall praises might mutually kindle vertue , raysing but little smoake of vanity . But this rectitude of our lips is not to be hoped in this our state of crookednesse of hearts ; for our words are cast off from their moulds ; and since it was flattery that drew the mouth awry of that figure whereof we are all copies , our mouthes wil alwayes stand somewhat drawne aside from the straitnes of truth , towards the side of flattery , especially when we find the eares of great persons drawn awry into that posture . Forasmuch then as we cannot pretend to rectify perfectly this shape of our distorted nature , we must be cautious to leane as little as we can to that side of our inclination to flattery : King David found this deflection , & indirectnes in our minds , when he proclaimed , that verities are diminished from the sonnes of men , they speake vanity every one with his neighbour , with flattering lips , and a double heart ; since through our best watches over our lips , there will escape many excesses in the enterchanges of civilities ; it is very requisite for the safety of their hearts , that Courtiers should not let their tongues runne loose in the ordinary excursions of complements , thinking such words weigh as little as the breath that carries them , for we know that even all those nulls and ciphers , in our reckoning , are set upon account to us . I wil therefore close up this caution , with that terrible animadversion of the Gospell , By thy words thou shalt be justifyed , and by thy words condemned ; which words , if they would frequently put into their mouthes , they would find them a bit , which will not at all presse upon their tongues , so farre as to curbe them from any becomming freedome , but hold them as it were from being cast out of their mouthes , in many undecent motions of loose libertyes , wherein the unbridled custome of the world doth never curbe them . §. V. The advantages of the vocation of a Courtier , ballanced with some prejudices , in point of piety . THus have I with my best skill set the Courtiers Compasse , by which he may steere a good course , through the deepest of his temptations ; and the Wise man seems to qualify me for this office , saying , They who saile the Sea , report the perils of it ; so that in my judgement , there may be a convenient safety in this course , when it is steered by sincere humility ; for truely humility is like the Marriners needle , but a little motion , yet requisite for the use of all the Sailes of moral vertues , in the course of a Christian ; and I have set as good markes as I can upon those bankes , and sands of flattery and adulation , which lye covered over with the shallownes of civility , and complement , upon which if our affections do stick , they will batter , and by degrees open our hearts , and so cast them away quickly upon all vanities and presumptions ; and indeed , these sands are more dangerous , then apparent and emergent rockes of riches , and ambition , which give more warning of their dangers . Nor do the many wrecks that are made in Courts , justly discredit the profession of this traffique , for temporall commodities ; I have already in this expresse argument , voted the pursuance of all worldly honours , respectively to severall conditions , very competent with piety and devotion ; though indeed it must be remembred , that such estates in the world require much more vigilancy , and attendance , then others of a more simple constitution , as engines of various motions may be kept in order with proportionate appliance of labours , as well as a single wheele ; for regularity is as sociable with magnitude , as with mediocrity , if there be proportionate art and labour to concert them ; and greatnes is as consortable with goodnes , as simplicity of life , where there is a commensurate applyance of the mind , to the obtaining of an answerable measure of grace . He who suspends the world upon the weight thereof ; and measureth the waters in his span , keeps the Sea in bounds as easily , as the smallest Brooks in their own beds : Every condition hath a size of grace suited to it ; as the Apostle saith , Every one hath his proper gift ; and proportionate duties are annexed to every severall condition : God is so just , that he chargeth the greatest possessions of temporalities , with the greatest taxes of difficulties in spirituall payments ; but no condition is scanted in a capacity of such performances as Gods precepts charge upon it : And so we see how all conditions have presented to us Saints , which humane reason weighing all circumstances , cannot ranke in order of precedency in the Church : How many Kings and Courtiers doth the Church reverence , as now placed in those heavenly mansions , where she cannot discerne in what degree ( as severall Starres ) they differ in brightnesse ? So equall hath the lustre of their lives been , with that of any other vocation , as they dazle us in any such distinguishment of their merits , we know how the good seed of the Gospell tooke roote as early in the house of Cesar , as in any part of Rome , and Saint Paul sets an emphaticall note on those Saints , in preference before the rest . Did not S. Sebastian in the head of the Emperour Dioclisians : Guard ( which was one of the greatest elevations on earth ) appeare in the same eminence of zeale among the Primitive Christians ? And did not Saint Maurice in the head of the Emperours Army , erect such a trophie for Christianity , as all Times triumph in ? for in desiance of those Spirits which called themselves a Legiou , he flourished the Colours of Christ Jesus , dyed in the bloud of a whole Legion of Martyrs ; which blessed legion of Spirits did so possesse the Christians of those times , by their , examples , that many gave supernaturall testimonies of this holy possession . And may it not be remarked for the honour of Courts , that while Christianity was but shed and sprinkled here and there , in the lower parts of the Roman Empire , it was carryed but in the hands of Christs Commissioners ? but when Christ was pleased to appeare at Court , he marked his lodging with his own signet , the glorious Crosse ; first in the ayre , visible to the Emperour Constantine , and to the whole Court , and after , the same night appeared himselfe to the Emperour , advising him how to manifest his glory , which untill then , he was content should not break out of the clouds of contempt & persecution , that overcast it . And thus Christ made his remove presently from the Grots and Cavernes of the fields , up to the imperial palace of Rome , where he set up his Crosse triumphant over that Crown , which til then , went as near burying of it , as the keeping it long under ground , for the Caverns of the fields were before that time , both the Tombes and Pallaces of the Christians . And it may be noted , that when Christianity descended from this heigth of the Court , upon the lower parts of the Empire , it spread it selfe faster in a few yeares , then it had done in the three hundred , before it camp up to the Court , for till then , the waters of Life were cast upward , and forced against the risings of sense , humane power , and naturall reason , by the supreame force of Miracles , and so were spread no further , then they carried them by continuall renewed supplies of miraculous operations ; but now after there broke out this Spring of Living water , on the tops of the mountaines of the Empire , it ranne down more naturally , and plentifully upon the subjacent parts , and fructifyed the earth faster , and more universally . In our corrupted nature , what is the common effect of materiall , holds also in spirituall weight falling on our mindes , for the higher reason falls from the elevation of authority , and example , the more impression and penetration it makes upon them : wherefore Christian Religion , when it fell from the supreamest point of humane power , the Imperiall Court made much more sensible markes upon the world , then it had done before . And as this operative efficacy , may endeare to Courtiers their vocations , so must it needs presse so much the more upon them the evidence of their vertues . Thus I have showed how the Court may say , in honour of her conversion , that Christ in diverse manners spoke to the other parts of the world by his Messengers , but unto us he spake himselfe , when he came first to Court in publicke , for before Constantines time was there but as we say in incognito , but then he appeared in his own place , over the head of Kings , and presently dislodged the Prince of darkenes out of these roomes of State , whereas before he had but displayed him in his under Offices , while he did but deliver and free private possessions , but then in one act he seemed to dispossesse the whole Roman Empire , when he expelled him from the Court. §. VI. Some notorious errors remarked , & what facility the breeding of Courtiers may bring towards an excellence in religious duties , proved by examples . COurtiers ( who may by these reflexions be apt to value their vocation ) must be put in mind , that as they are more eminently then any , made spectacles to the world , to Angels , and to men , they have in that preheminence a proportionate charge upon them , of being more to the life the image of the celestiall man ; in which figure , there is commonly at Court one remarkeable incongruity , which is , that the feet are more laboured , and better finished then the head ; for morall vertues hold but an analogy with these parts in the body of christianity , since they are but as it were carriages for theologicall or divine vertue to rest , and move upon . The errour then which I reproach , is , that there are many who are very precise in acquiring , and preserving their reputation in courage , prudence , and fidelity , and are as remisse and indifferent in their applications to charity , piety , and humility ; which is methinks such an incongruity in christianity , as that of the Pharisees was in the Law , when they said , Whosoever shall sweare by the Temple , it is nothing , but he that sweares by the Gold of the Temple , is a debtor , making no account of that which was truly a sacred obligation , and making a great scruple in what was nothing so obligatory . And do not those who are so punctuall in their reputation , concerning all morall accomplishments , and so unconcerred in the opinion of their christian performances , seem to practise the same impertinency ? For all morality is in relation to christianity , but what the gold was to the Temple ; since it is only sanctifyed by being serviceable , and ministeriall to Religion ; wherefore they who pretend exactnes in all civill and sociable honesties , unlesse it be in order to divine duties , and obligations , may be doubted to be more Disciples of the Pharisees , then of JESUS , more affecters of the praises of men , then advocates for the part of vertue . But this information against this Solecisme in the stile of many Courtiers virtues , doth not discredit the vocation ( though I need not fear much the taking away the good name of it in the world , ) for this discipline in morality , and fashion of punctuality in civill dutyes , ( if the principle thereof be sincere in the love of Moral virtue ) may work , and accomodate the mind to a generall habit of sincerity , which when it is referred to religious uses , proves a facilitation towards fidelity and perseverance in them ; as Saint Paul his Pharisaicall strictnesse , and severity was a great promotion of the true religious fervor of his Apostleship ; So this naturall preparation in Courtiers in these points of courage , loyalty , and civility , raiseth the flame of their devotion the higher , when those so well disposed materials are kindled by the Prophets Seraphim , or by the Apostles fiery tongues . The pregnancy of many Courtiers in sanctity , ingrafted upon the stock of naturall good parts , and acquired virtues , alloweth us to say as Saint Augustine said of Saint Cyprian ( who grew by nature in the highest part of the world , and was singularly endued with all humane literature before his conversion , ) how well over-laid with the gold of Egypt , did Cyprian come out of it , with which he enriched Jerusalem ? And so the Church may truly acknowledge that many Courtiers have brought out with them much of this precious mettall of humane prudence and sagacity , by which virtuous qualities and honestations they have been more happy then others in their applications to move the mindes of men , in whose tempers they had been so well versed , this ingenious and versatill habit of mind , ( which they had acquired in the commerce of the world ) hath made their spirituall practice upon the world , much more successefull then that of others , whose sepulative piety is lesse accommodable with the humours of the patient ; and certainly they owe much of these furtherances and inablements to the civill Discipline and Politique literature of Courts . I still conclude therefore in defence of the vocation of courtiers , while I reproach to them the perversion of their advantagees in education , for since nature is the ground on which grace is planted , the temper of the ground conduceth much to the increase , may be expected ; for without doubt the civill breeding of Moses did much contribute to all his naturall excellencies , and the being the most reverend and respected person of the Court , did not at all elate his heart , the softnesse of his education was rather a good previous disposition for the effect of the Supernaturall Agent , in point of the admirable me●knesse of his Spirit ; of whose Court life the records of the Jewes deliver unto us much more then the holy Writ . Josephus reports to us how the comlinesse of his person ; and gratiousnesse of his meene and behaviour was such , as all the Kingdome of Egypt was taken with admiration of them , and the opinion of his virtue was such , as they repaired to him in a great extremity of an invasion of the Aethiopians , for his conduct ; in a pressing distresse of their Armies ; and how that by his prudence and Magnanimity they overcame their enemies ; Insomuch , as Moses was honoured sometime as a successor of Joseph , and no lesse cryed up for a redeemer of Egypt 〈…〉 and there is no doubt but he was as sincerely virtuous while he was the adopted heire of Pharaoh , as when he fell to be the sonne in law to Jethro ; so that the softnesse of his breeding , did not at all enervate the sanctity of his mind . Therefore we may say , that the pallaces of Egypt will bear a Moses , as well as the plaines of Mad●●n . The Prophet Esay ▪ was nephew to a King , and bred as is supposed in the Court , with all the tendernesses which are affected , and allotted to the royall bloud of Princes , and his conversation was altogether in the Courts of diverse Kings , where he shined in no lesse flame then Elias in the Desert . Those words were as powerfull which cal'd back the sunne upon the diall of the Court , as those which cal'd down fire from heaven in mount Carmel . And as diverse Princes have changed their condition of representing Christ in his Kingly office , for the Character of his Priestly function , relinquishing their houses of power , to rest in His house of prayer ; So many , both Kings and courtiers of the most eminent , have in their own stations in the world shined out , as the Apostle saith , Like bright lights to the world , in the middest of a perverse generation , and have deserved Saint Peters testimony of Lot , of being Righteous both in hearing and seeing , notwithstanding all the seducements proposed to those senses . And certainly such objects of virtue are more impressive upon our affections , then those which may be greater in themselves , but more distantiall from our eye ; in such a manner as we see that great branches of lights hanging very high cast not so much light for the use of the room , as much lesser proportions placed among the company ; so those elevated sanctityes which are in the upper part of the Church in holy sequestrations , do not communicate to the lower part of the world , so much exemplary virtue , as those lesse purified , but more familiar and more proportioned pieties in the lives of secular persons , remarkable for sincere holinesse and devotion ; such lives conversant in the world , are like a perfumers shop , which gives some good scent to all the passengers through the street , though it may be there are not so choice and pretious odors in it , as in some places in the same street , which impart none of their sweets abroad , because they are intercepted by the inclosures of walls , which keep them from any accesse to the passengers ; so privacie and reclusenesse may containe a more sublime kind of sanctity , yet not be in so communicative a position , as those fragrant plants which grow abroad in the trafficable parts of the world . §. VII . Comparisons between vocations disavowed , and advices offered , in order to a due correspondence with the grace of a Courtiers profession . BY what I have pleaded in this last argument , I do not pretend to prefer the porch of Solomon before the Sanctuary , I intend to keep the due distances in my measures between sacred and secular vocations ; each of them stand in their proper order , and constitute the grace and decency of the Temple which King David did love so much ; For as the Father hath many mansions in his house , so the Sonne hath severall offices in his , sorted to those distinctions ; and the holy Ghost marshals and ranks all those diversities of callings in such sort , as to frame an harmonious consonancy between both Houses , of the Church militant and triumphant , according to what the Apostle informeth us , that There are diversity of gifts , and differencies of administrations made by the same Spirit , who divideth to every one severally as he will. Wherefore my purpose is not to measure or weigh the preferablenesse of severall vocations , but onely to set that of Courtiers rectified and straight in the understanding of the world , to the end that not onely the consistence of this calling with piety , may be evidenced against the popular traducement , but that also the advantages of this vocation being rightly ballanced with the prejudices , may confute courtiers themselves in this error , of supposing they may discharge part of their infidelity to God , upon the infelicity of their vocation in order to Piety . Every state of life hath an assignment of grace commensurate to the necessities of that calling ; all things are disposed in number , weight , and measure , as the Wise man informeth us ; so that although the temptations be more in number and weight , then in more retired and in glorious courses , yet the abilities and understandings of the persons are commonly stronger then in vulgar stations , whereby they are better inabled to apprehend their dangerous exposures , and accept them from the divine order , as a Rent charge of perill , laid upon the plenty of their temporall estates ; by which discernment , they may convert even the species of their seducements into the treasure of patience and humility , deriving from the perilous part of their condition , conclusions against the worth of things never so glorious , being but transitory ; since by these fruitions greater and eternall glory is so much endangered . And by this reflexion , even all those fiery darts which fly about the Court , headed with the wilde fire of the Prince of darknesse , ( though they have a fabulous sirname which the Poets have invented to disguise them , to wit , the golden shafts of Cupid , quite contrary to this their due ascription , ) when they light upon this shield of faith , and expectance of eternall joy and glory , are easily extinguished : So that a good humble courtier marching as I have directed him in all his wayes , upon the foundation of humility , and poverty of spirit , may keep a safe course in all the highest storyes of fortune , and be no more scorched with pride or vanity , then with fire-works playing in the ayre ; and though the Prince of that Region entertaineth all Courts much with such flashie shewes , ( that is , with the glittering vanities , and resplendencies of the world , ) yet to an humble and discerning soul , they will seem no more then squibs breaking into sparkling shivers of fire , which shine but for a moment , and die with the ill scent of those rags whereof they are composed . Upon all these considerations , it seemeth to me to import all the successe of this course of life , the fixing in our mind this principle , that all humane life , especially the active part is constituted in a state of continuall malitancy , in which notion courtiers should account themselves as the chief officers of the field , and so remember that the condition of being in the head of the world , is like that of being in the head of troopes , since it coupleth alwayes danger equall to the degrees of honour . And upon this supposition , they ought to be industrious in providing extraordinary armour , in which point if they will be but as provident as they use to be for the defence of that life , they can but defer , and not truly defend or save , they are in a state no way disadvantaged for that Coronation , promised onely upon the condition of victory ; since to the greatest vanquishers are proposed the largest Crowns . Therefore they who are frighted like Elisha's servant , with the incompassure of tempations , let them look upward with the Psalmist to the mountaines , and they shall see the fiery Legions of the holy Spirit standing for their defence , insomuch as they may truly say , there are more with us then against us ; for Saint Iohn gives them this assurance , He that is in you , is greater then he who is in the world . By these defences I hope to silence the popular cry against Courts in exeat aulâ qui vult esse Pius , as if a good Christian and a good courtier were not stars of the same hemisphere , and so could not be seen together . For there are some natures , as Seneca saith , so shady , as to think every thing turbulent and stormy , that is but in broad day-light ; and we may sitly say of the eyes of such minds , that they have not yet had the last touch of christianity ; for like the man in the Gospell , who before Christ his last touch , saw men but obscurely looking like trees , these minds may be said to have a spirituall dimness upon them that doth not see clear , nor far enough into the grace of different conditions ; this touch of Pauls hand when it seemes he was doing the same cure upon the Corinthians , may elucidate further this case unto them ; those who are not Apostles , nor Prophets , have their ranks allotted , and due provisions of graces designed to their severall stations . And likewise by these advises , I hope to rectifie that so different error in many minds , which claime the slipperinesse of their station , for a tolleration of many foule falls , aledging the fashion of the times and place carfieth them down the stream , pretending when the humour of the Prince or the Grandees leaneth and resteth it selfe upon them , that their going into the house of Rimmon is much extenuated , beleeving that those faults which custome and company impose upon them , are set but low upon their account : But the grace of a Christian teacheth him , not to be insnared by this subtill imposition of complacencies from the worlds Ministery , no more then Christ was by that nice question concerning paying of tribute to the Court ; for christian religion discerns clearly between what is due to Cesar and to God , and so a Pious courtier may easily give to Cesar what is Cesars , and to God what is Gods ; and that by an Anological instruction from this rule of Christ , allowing all that hath Cesars Image onely on it , offerable to Cesar , that is , all civill complacencies in things unprohibited by God , as the complying with all the innocent fashions of the court , and reserving all that hath Gods Image on it for God ; that is , making an entire reference of all actions which concerne the soul , to the regulation made by Gods precepts , and the churches explanations . Thus a courtier may preserve himselfe from being at all moved or shaken in his judgement for Christ and Religion , by not apprehending whether he be accounted or no a friend to Cesar , to wit , whether he retain the courts opinion of being agreeable , or complaisant , or good company . Gods lesson given to the Prophet Ezekiel upon this occasion , is very proper in such cases of temptation , Sonne of man , though thou doest dwell among Scorpions ; be not afraid of their words , nor dismayed at their lookes , though they be a rebellious house ; For those ( who do sincerely stand upon their defence , lifting up their hands in the posture of the Psalmist , in all the volleys of Darts ) shall never want that child to incompasse them , which he promiseth , Thousands shall fall on both sides of him , but the danger shall come no nearer him , the Sunne shall not burne him by day , nor the Moon by night : the Sun-shine of Fortune shall not tanne or dis-colonr the fairenes and candor of his mind ; nor the Night , or coldnesse of his grace or credit , shall not damp or benumme the vigour of his spirit . To conclude , let a Courtier at his entrance into this vocation , remember to read the Bill I have set upon the Court gates , at the beginning of this Argument , and before he go in let him say with Moses , in a devout apprehension of his infirmity , If thy presence go not with me , let me not go up to this place ; and so , in all his advances into the roomes of State , ( in any sort of his preferment ) let him remember that whereof all the Majesty he seeth , is but a figure , and by this meanes he may easily keepe the originall presence in his sight ; which object will prove a light to his eye , and a lampe to his feet , shewing him , according to the Apostles rule , How to walke worthy of God , who hath called him into his Kingdome and glory . The eleventh Treatise . Of medisance or detraction . In two Sections . §. I. The true nature of the crimè of Detraction , and the subtilty of it , in disguising it selfe . HAving entred you safely into the Court , and conducted you as I may say , through the roomes of State , and shewed their ordinary furniture of snares , as Ambition , Flattery , and Dissimulation ; it followes in order to passe into the withdrawing roomes and cabinets , which are commonly furnished with the finest and daintiest stuffs , to wit , with more subtle and refined temptations ; among which I conceive there is none more sharpe and piquant , and consequently lesse controverted or reproved , then Detraction , and Medisance : Wherefore it will not be amisse to worke a little , to file downe as much as we can , the point of it , by the instruments of Religion , which the Holy Spirit ministereth to us fitted for this purpose , by the hand of Solomon , Remove from thee a froward mouth , and let detracting lips be farre from thee . But lest this first severe aspect , may seem to affront any innocent good humour , upon the Stage of conversation ; t is fit to declare , that I only understand by Medisance , all such speeches as may probably derogate from the fame and good repute of our neighbour ; which though it be done in never so gracefull or facetious a manner , hath still the deformity of sin lying under the finest coverings , any fancy can cast over it , and consequently ought not to be admitted into good company , upon the recommendation of never so handsome cloathes . The Chimiques say , that in all materiall bodies there is a salt , which is the most spirituall and active portion of them : which suggesteth to me this conceipt , that in the immaterialities of our passions , there may be said to be a kind of salt or spirit , which is the most subtill and sharpe point of them ; and upon this score , I may say , that Medisance is the salt of envy ; as containing the most quick and piquant part of this passion ; it agreeth likewise in this property with Salts and Spirits calcined , which do not sensibly discover the matter out of which they are extracted , being reduced into differing formes ; neither doth Medisance in many cases manifest at all the quality from whence it is derived , being drawn into another appearance of jest and ingeniosity ; and surely the nature of such poysonous plants , ought to be the most proclaimed , the taste whereof is pleasant , and the occurrence familiar among innocent herbs , of which kind is this spirit of detraction ; which I may not unfitly compare to Mercury sublimate , that tasteth like sugar ; wherefore the children of this Family ought the more cautiously be advertised of the malignity thereof , since the matter lyes so often in their way . The Apostle Saint James , as Gods advocate , brings a hainous charge against this libertinage , which in the world doth pretend to passe , at the highest , for no more then a trespasse , not a sin ; but thus he informeth against it ; Detract not from one another ; he that detracteth from his brother , or he that judgeth his brother , detracteth from the Law , and judgeth the Law ; so that not onely the credit of man , but even the honour of God seemeth violated by these invasions , since even the law of God is said to be impleaded by such aspersions ; God seemeth to have tender'd so much the good fame of man , as he hath joyned his own honour with it , as a convoy against the insults of our vitious fancyes , that we might at least respect Gods concernment in the violation of the fame of one another ; detraction is thus proved to be one of the greatest offenders in humane society , yet the familiarity covereth so much the faultinesse , as it suffereth the seldomest of any criminall , by reason of the many disguises it can interchange : insomuch as sometimes religious justice that would not connive , knoweth not how to take notice of it , meeting it so ingeniously transformed , but for the most part it is not strictly looked after . The case of medisance in courts , is like that of loose women in the world that are very handsome , who do oftener gain and corrupt the officers of justice , then they are detected and indicted by them ; for abuses and derisions of one another , passe for such a kind of Pecadill●o among the children of this age , as they conceive it the office of a Gentleman rather to rescue and shelter it , when it is pursued by just reprehension , then to deliver it up as a criminall ; but surely if we consider whose law the Apostle telleth us is offended and impugned by these asperities , we shall find the Method of Jael to be followed , rather then that of Rahab , with these emissaries of the Prince of this world , which are imployed by him to bring him back the fruits of our corrupted earth , which is very luxuriant in this mistery of iniquity ; insomuch as we may say of this unhappy facundity , that our earth needs no rain to fall upon it , that is , no externall provocation to fertilize it , there riseth a mist out of it selfe that watereth it , to wit , our innate perversity , which causeth this pregnancy of thorns and briars , that prick and scratch one another in a reciprocall and customary detraction , wherein we differ much from the opinion of the holy Ghost , for we conceive we gather the best figs from these thorns , and the best grapes from these brambles , that is , we raise the most pleasant points of our discourse , and the most chearful rejoycings of our hearts out of these pungencies and stingings of one another . Of all the disguises medisance puts on , that of mirth is the most common , and the most cunning ; for there it appeareth in so naturall a habit , weareth the clothes of innocence and harmlesnesse so handsomely , and speaketh the language so well , as seldome any inquire whether it be a native of that state ; but as strangers are easilier discovered by their accents then by the impropernesse of their words ; So medisance retaineth most commonly some forreign accent , if it be well observed , that betrayeth it to be no native of the state of innocence ; yet we are likely over-civill , in taking notice of this forreigner , and very familiarly use detraction , as we do strangers we would oblige , when we flatter their failings in our language by the warrant of civility , and take no notice of what we cannot chuse but perceive ; This kind of court-ship is much used in our entertainment of all ingenious and well fashioned mordancy or detraction . In this particular more then in any other , we commonly at Court observe the precept of doing to others , as we would be done to our selves ; For we examine one anothers faults in this kind , rather as complices then judges , so generall is the concurrence towards the maintenance of this common interest of our fancyes entertainment : For alas , how few are there in Courts that are not either theevs or receivers in this stealth of one anothers good name ? for those who have not tongues to commit the fact , have eares to entertaine it , and it may be truly said in this case , that if there were no such receivers , there would be no such theeves , since the good reception and welcome that witty medisance finds , doth surely entertain the profession ; and alas how few resolve with the Psalmist , that this oyle of sinners shall not make fat their head , but do rather use it to keep their faces smooth , and shining in smiles & gayetyes ; little remembring what Saint Paul saith of whisperers and detracters , that not onely they that do such things , are worthy of death , but they also that have pleasure in those that do them . Ought we not to be the more vigilant in the discernment and discountenancing this licentiousnesse , when we consider how hardly this offence can come to be sentenced , since the committers of it are very often the onely possible Judges of the crime ? so well is it dissembled to the rest of the company ; which even when they do suspect it is rendred very partial , by being interrested in the pleasure , and not conceiving themselves concerned in the fault ; wherefore every one must be his own sincere overseer and censor of the edition of his language on this Theame , since he is not likely to meet any other correction ; All other licentiousnesse of speech doth likely meet with some adverse party in the company , and so cometh not off without being shot at with some reprehension , but pleasant and sharp medisance , as if it were in contribution with all humours , passeth commonly freely in all conversations , without so much as the warning of an enemy . Our own consciences must therefore be the conductors of our fancyes , when they are licensed to go out in partyes a la petite guerre , as the French cals it , to a kind of little warre in conversation ; and the French have suted methinks this kind of liberty of speech very aptly with a terme , calling it faire la guerre , as it were shirmishing of wits with one another : and I conceive that medisance may be very properly matched in this particular , with the custome that parties have in the courses they make upon high-wayes , in their own quarters ; for when they take from travellers in the tearms of civill asking , because the words are not violent , they maintaine the action to be lawfull ; whereby many times when in effect they do rob , they perceive not their own theft ; after fuch a sort medisance or detraction while it useth the tearmes of raillerie , that is , quaint & handsome jesting , although it take away what reputation it pleaseth , yet the actors deceive themselves in the crime by the civill and sociable forme whereinto it is contrived . The insinuation therefore of this mischievous quality into mirth , ought to be watched with the more attention , since the preception of it is often very difficult , & the prejudice alwaies very desperate ; for it worketh it selfe into conversation , ( which is the best externall fruit our reason beareth ) like a worm by a little orifice , but it tainteth and corrupteth more then the birds , which prey directly upon the skin of the fruit , that is , then more professed indecencies and presumptions , which are like birds easier seen and driven away , by an apparent gravity and sobriety set up in our behaviour . It importeth us very much to preserve conversation ( which seemeth the intellectuall aire , that our soules breath in and out ) as pure and wholsome as we can , since though the infection of it , do not sensibly offend us at the instant , yet it worketh upon our minds by a more subtil infusion of malignity , whereby it corrupts by degrees the habit and disposition of our soules ; wherefore the Psalmist tells us , that with the perverse , we shall be perverted ; and how often do we find this surreptious contagion crept into our hearts , without much sence of the introducement ? of which case Solomon saith , The words of the whisperer are as it were simple , and the same come to the most inward parts of the belly ; let us therefore consult a little how to obstruct the passages of this so subtile insinuation . §. II. Some Rules whereby to square our discourse , and an expedient offered towards the correction of Medisance . BY this reformation proposed , I do not intend any defacing of the faire and pleasant frontispiece of sociable conversation , for I do not design the breaking down of all discourse , that hath the image or aspect of civill hostility , that is , all ingenious wrastling and fencing of wits against one another ; such formes of speech may be handsomely set , as spirituall Figures and carvings upon the structure of conversation , which may innocently grace and imbellish the whole frame , there are many passages that have an evident character of harmlesse mirth and jollity ; which although they are piquant , yet are not easily pervertible to any disparagement of our neighbour ; so that our speech may be with grace , and seasoned with salt , as Saint Paul adviseth us , wherefore in any such recreative freedoms may well be admitted , with this caution given to the utterers , that they examine not only the candor of their owne thoughts , but likewise the composition of the persons whom such liberties may concerne , as also the humours of the company where they are vented , for I conceive , these three circumstances ought to concur , for the licensing such exercises of our fancy ; first , the ingenuous and harmlesse intention of them that minister the mirth , next the probability of a right understanding by them who are the subject of it , and lastly , the likelihood of an innocent apprehension of our jests in the company they are addressed unto , for their pleasure and entertainment ; and I conceive one may be very good company , restraining their wits within these three religious limitations , for while our words are tuned to the Key of charity , Men and Angels may rejoyce together in the gayety of their aires ; this was the tune which the Psalmist set for himselfe , and for us to study , having left it thus noted , I will take heed to my wayes that I sinne not with my tongue , I will keepe my mouth with a bridle . Considering the humour of the world , and how fashions are sooner decryed , by the dislike of such persons , as they are designed to fancy , then by the prohibitions or order of the state , I conceive the best proportioned expedient , to the effect of repealing this licentious custome of pillaging one anothers reputation , in these excursions of jest and raillery , is to terrify the receivers of such spoyles , which are those , that take them off from the acting parties with applause and delectation ; wherefore such patrons must be advertised , that they know not how deare they pay for such preyes , when they imagine they give nothing but a cheerefull countenance for them , since indeed they cost them more innocence , then many of them would part with for them , if that price was directly set upon them : let them be admonished then , that as the Psalmist saith of the committers of such facts , that the poyson of Aspes is under their lips , so that it may be properly said of the receivers of such thefts , in the tearmes of the Holy Spirit , They suck the head of Aspes , & the Vipers tongue shal kil them : Since we are made by God as it were mutual Feoffees in trust for one anothers good name , by this order , which declareth that God hath given every one commandement concerning his neighbour , being therein charged the preservation of our brothers fame , to answer , Am I my brothers keeper ? doth indeed savour somewhat of the guilt of the murder . Let not then those parties unto whose complacency such licentiousnes is addressed , suppose that they may innocently injoy such spoyles , which they pretend not to bespeake , but only to accept as a present from their familiars ; for surely all persons of alluring fortunes , or of other followed qualities , which are noted for entertainers and cherishers of Medisance and bitternesse in conversation , do no better then set up a Shop declaredly to take off plundered goods ; which commodity offered to the violaters , cannot chuse but passe for a contribution to the Fact ; and the mischiefe of this traffique is alwayes proportioned , by the eminency of the estate of the person that professeth this commerce ; for high encouragements do as it were presse these morall plunderers , which are such licentious companies , that those who raise them so easily , as they cost them but their connivance , cannot cashiere them again with their command , for very often as the Wiseman saith , The Charmers themselves are stung with the Serpents they play with , and then who shall pity them , when they swell upon such stingings ? Let every one then make this good use of the respect and difference which is given to their persons or conditions ; the taking upon them to discredit this so pernitious fashion of receiving ( as justifyable Presents from their observers ) the desamation of their brother ; for when this humour of Medisance springeth in the head of the company , it runnes fluently into the lesse noble parts ; but when it riseth first but in the inferior and dependent persons , it requireth a force of wit and ingeniosity to raise and diffuse it upward , which capacity is not very familiar : wherefore I conceive the most powerful receipt against this mischiefe to be the possessing the most eminent and reverenced persons of Courts , with the irreligiousnesse of this authorised fashion of Medisance , cherished under the disguise of mirth : For if Princes do ignoble their minds , with this favouring of detraction , they do not only license it , but seem even to impose it , which is such a kind of grievance , as offendeth much , and yet lesseneth their owne meanes , not only in point of their re-obliging , but likewise in their part of commanding , for what is taken from the true value and estimation of every one , by this liberty , is lost to the Prince in all the uses he hath of their service ; so that Princes have not only a religious , but a politique duty , that requireth of them severity rather then indulgence towards this toleration , since their simple connivance will introduce detraction , in the fashion called incognito , which alloweth all the same liberties , to the party so received , under this colour of his not professing himselfe to be present in his own quality ; such a kind of admission doth the connivance of Princes give to Medisance , treating with her , as if they tooke no notice of her quality : and when Princes foule their hands actively in this sullying of others , they do as it were publiquely prescribe the fame and reputation of every one , and seeme to set a price upon them , for every one that can bring them into their delight and entertainment ; nor is this price limited , but may be said to be as much as every accure malicious wit shall rate his hope at , by becoming agreeable and familiar with the Prince . Saint Austustine saith , he doth not wonder at the dissolutenes of the Heathen , when their Gods were both Patrons and parterns of their vi●iousnesse , whereby their crimes seemed to them rather sacrifices then sins ; wherefore it is little wonder to see a Court over-run by any vitious humour , that is let in through this overture of the Princes inclination ; for as patterns of morall liberties , the world looke upon them too much as Gods images , since their considerations do commonly terminate in the images themselves , and do not passe on to the originall or prototipe ; that is , we do not examine whether their wills resemble that exemplar will they represent , but conforme our affections directly to the similitude of theirs , by reason that our interested thoughts , stay likely at our nearest hopes and feares ; and finding Princes the next and immediate rewarders or punishers of our actions , we square and modell them to such expectations as their humours minister unto us : Hence it is , that though Princes have many preheminencies over others , yet in this particular of their morall freedoms , they seeme the most limited and restrained of any , by reason of the common derivations from their examples : Whereupon as Subjects do subscribe to Princes in point of their fortunes , so do they seem to prescribe unto Princes , in this regulating their comportments , in respect of the common frailties , because they cannot take off the impositions of their own examples ; wherefore they must remember themselves to be the selfe-same persons , which are the most specially menaced by those judgements the Holy Spirit saith are prepared for scorners . This being so much averred , I humbly present Princes and great persons , with this excellent pre-caution given by the Wiseman , Hedge your eares with thornes , and heare not a wicked tongue , and make doores and locks to your mouth ; that is to say , fence your eares so with the points of religion and piety , as they may rather prick , by some sharpe reproofe the obtruders of all offensive Medisance , then leave them open for such receptions ; and surely the locks set upon the mouthes of the chiese of the company , doth shut out all such speech , as they intend to debar , for their humours are the Wards , by which the rest frame the Key of their discourse , to open unto themselves acceptation . All this considered , the best expedient I can administer , towards the repressing of this licentiousness , is the dis-favour and un-concurrence of the Grandees in the world ; which opinion is thus supported by the Holy Ghost , The North wind dissipateth raines , and a sad looke the tongue that detracteth ; Wherefore I beseech every one whom it may concerne , to put on a serious displicence , upon these occasions , that they may not incurre this menace of Christ , Woe be unto you that laugh now , but rather entitle themselves to this promise of the Holy Ghost , They shall laugh in the latter day . The twelfth Treatise . Concerning scurrility or uncleannesse of speech . In three Sect. §. I. Of the dangerousnesse of these libertyes , and the familiar excuses made for them . BEing in chase of the tongue , which Saint James saith , is so wilde a beast as no body can tame , me thinks this other unruly evill seemeth to be her other fore-leg , whereby she runnes so lightly in the course of our nature , and sets it ( as the Apostle saith ) on fire ; wherefore these her two vitiousnesses of medisance and lubricity may well be prosecuted together , and in effect they are seldome parted in our humours . Moreover , as they are twins of an illegitimate and scandalous conception , their delivery is commonly after such a manner , as that of Pharez and Zara , where he that put his hand first into the world , came intyrely the last into it : So detraction and piquantnes of wit , doth likely first make proffers to issue out of our corrupted nature , but is fully delivered the latter of the two , for we know that our fancies even in their immature season , strain to be forward in this point of medisance and mordancy of one another , but the other twin , namely loosnesse and uncleannesse of speech , entreth first compleatly into our discourse , by reason that the full growth of medisance , requireth a riper fancy , and many extimulations to sharpen it ; whereof our green youth is not susceptible : so that most commonly our tongue delivereth fully this vice of foulensse and obscenity of speech the first into the world ; and thus , that of the two which in part sallieth first out of our fancy , is the last in point of an intire production , I shall not stay to examine their priority , in this relation of their brotherhood in iniquity , as neither of them are children of light , so their inheritance is such , as even the least share will seeme too much to each of them ; wherefore I may truly say , Blessed are they who dash these while they are little ones , against the stones of the Temple of the Holy Ghost , repressing the first strainings and proffers of our fancies , at these indecent excursions . But alas how distancial are we from this igennious coercion of our polluted fancies ? When commonly we set al our wits upon this liberty , to cloake and palliate it , when it is accused ; do we not familiarly seeke to elude the reprehensions , and to cover this our Idol of Wantonnesse with Rachels Mantle , answering our impeachers , it is with us after the manner of the world ? the customary infirmity of our nature is made the palliation of this iniquity ; but surely custome and possession in this case ought strongly to be impleaded ; for if custome passe for a second nature , even when at first it contendeth against her , when it doth concurre and second her ; how strong and unruly must they needs both grow against the order and discipline of grace ? which is evidenced in most companies by the notorious excesses of these impunities . But it is no hard Argument to overthrow this plea of custome , and to prove this charge of a high offence against this licentiousnes of speech , because if we stand charged with al our words upon accompt , all our indecent and uncleane ones must needs be set very high in the reckoning ; by reason they may be said to be responsable , not only for all the time we our selves take up upon them , but even for all the losse and prejudice the company suffereth by them , since whether they offend or affect the company , we are answerable for both these effects , for the scandall even when they are distasted , and much more for the temptation when they are well relished ; and if we are injoyned such a preferring the good of society , before that of singlenes , as we are disswaded by the Apostle , even lawfull and innocent libertyes , in case of indangering the scandalizing of our brother ; how faulty must be this unruly transgression of all the precepts that directly prohibit such licentiousnesse ? Is it not a pleasant answer to Saint Pauls order , of let no ill word come out of your mouth , to reply , alas we are used to let out so many as the custome may stand for our defence : to which , methinks we may suppose the spirit of Saint Paul answering as he did upon the occasion of reforming an effeminate fashion among the Corinthians , We have no such custome , nor the Church of God. The most familiar extenuation of this culpable practise , is , that there are many light passages in discourse , that have no aime but the present jollity and recreation , and that many of such levities spring up in our way without the ranging of our fancyes for any such game , and that such accidentall freedomes may produce a harmelesse recreation ; I do not bring my charge against any such chances , there may many words be started in conversation that may move our first instincts to runne after such sportings , wherefore I do not attaint all such propensions , but desire that this aptnesse in our nature may be rightly understood , and that we may discerne our being moved with such light invitations , to be rather excusable by our frailties , then justifiable by the qualities of such mirth . There is no fault so little in this kind , that is not accounted one ; for the familiarity of these small imperfections , indangereth their rising into higher corruptions ; how many little uncleannesses do we see , that being wiped off as soon as they light upon our clothes , come out again with any stain ? which if they be neglected , sinke in , and leave their spots upon the place : nor is there any morall immundicity of a more dangerous insinuation then this of wanton discours , by reason it introduceth it self in a harmeles apparence , & so subtilly , as even many who aime at purity of life , are sometimes if not affected , at least amused & diverted by it in their design , and unto such wel disposed minds do I addres this animadversion ; to such I say , in whose lives these amusements are the most apparent defects ; for in such subjects , ( in whom these excesses are , the least of their corruptions , where out of the abundance of the heart , the mouth overfloweth in these pollutions ) I cannot hope to wash off so easily this soule graine of their interior disposition ; this particular being so twisted & inwrapped in other grosser vices ( like strawes or fethers cleaving to some tenacious matter ) as it cannot be easily severed or expurged , but in some fair souls ; these levities are but like some loose dust or feathers that of themselves come up , and swim upon the top of their entertainments , and so may easily be scum'd off by a gentle hand of reprehension , whilst in fordid and foul mindes , this filth sticketh to such heavy vices , as keep them in the bottome of their hearts , insomuch as they seem to require some storm of affliction that may move and agitate the deepest parts of their ill habits , and by that meanes cast out all the foul weight together that lay sunk in the bottome of their hearts . I will therefore onely addresse these gentle prescripts unto such as intend the observance of Solomons advise , of keeping their garments alway white , that they must not onely set a guard over their heart , but also a watch over lips , that no indecent freedomes may creep into a custome , for in that incroachment they shall never discern the possession they have taken , till they attempt their remove ; and the smalnes of this fault in the commencements of it , proveth the most dangerous part towards the progresse thereof ; for it may be compared in a perverted sense , to that grain which is the least of all seeds , when it is cast into the ground ; but at last it groweth to a nest for the fowls of the ayre , because , commonly what is at first but levity and veniall wantonnesse , groweth up very familiarly to beare and harbor all kind of foulnesse and impurity : Wherefore Solomon warneth us thus against such deceptions , There is a way that seemeth right unto man , but the end thereof is the way of death . §. II. Some speciall causes of the growth of this licentiousnesse , and some expedient proposed towards the suppression thereof . THE admission of these liberties by well disposed persons , is derived commonly from the inconsideration of the dignity and duty of a Christian , upon this suggestion , from him who transfigureth himselfe into an Angel of light , that the maimed and defectuous , were onely forbid the Altar , not debar'd the Congregation ; to wit , that Candour and immaculatenesse of conversation is onely required of such , as are sequestred for God , by some vow or consecration ; and that other vocations need not attend to so much cleannesse of heart , as is intimated by these scrupulous suggestions , but this flash of lightning of the evill Angell will quickly vanish , when we turne our eyes upon these beames of the Sunne of Righteousnesse , which shine out so fully in these words , Be ye perfect , as your heavenly Father is perfect : Whereby our Saviour seemeth to presse so much our purity , as he setteth us a higher patern then even himselfe , ( as he did then appeare to the eye of his disciples ) and this similitude injoyn'd cannot possibly admit any voluntary adherence to the least unlikenesse and dissimilitude to this exemplar , and how distanciall the most triviall imperfection is from his infinite purity , the Angels themselves cannot determine : How much ought we then to apprehend the slightest touch or dash of our pensill , in the copying this Immaculate Originall ? If we could discern the staynes and taints , even of our best workes , wherein we perceive no faultinesse , we would never venture the voluntary exposing any to the sight of God , wherein we our selves find spots and blemishes , when the man after Gods own heart was fain to appeale to Gods mercy for his secret and undiscerned sinnes ; how vain a thing is it to esteem any sinne light or inconsiderable , which we our selves are able to discover ? O what an honour is a Christian trusted with , when not onely the rejoycing of Angels is within his capacity , but even the satisfaction of the holy-Ghost ? which is intimated by Saint Paul , when he chargeth us not to grieve or make sad the holy Spirit ; and certainly all the loose mirth and jollity wherewith we flatter our nature , is so much contristation to his holynesse and purity ; and alas , how often do these impure sparks of our tongues passe to a higher offence ? when flying inward they kindle such a flame , as doth extinguish the order of the holy Spirit , how little a spark sets a whole wood on fire ? is too frequently attested by unhappy experiments in this kind ; wherefore Saint James warning us further of the ill consequences of our tongues disorder , tells us , that the tongue is the helme of the whole body , so that if it be ill steered , it must needs mislead the course of our whole lives . Nothing methinks evidenceth more the faultinesse of these libertyes , then that the presence of any notedly good and virtuous person , doth commonly restrain such freedomes of speech ; doth not this forbearance avow their unjustifiablenes , and reproach the idlenesse of our inconsideration , while we forget the continuall presence of Almighty God ? in reference whereunto , we are pressed even by instinct , to pay this reverence unto men , of vailing our loose inclinations ; if the eyes even of the children of light , are able to dispell these foule mists , the consideration of the presence of the Father of lights though in an invisible manner , may well dissipate the matter of these meteors , the substance whereof , is alwayes earthy and viscous , though the flame be never so bright : for the subject of lascivious words , is alwaies sordid and unclean , though the flame of fancy they glitter in be of never so clear and sharp conceptions . The best expedient then in order to the bridling our unruly fancyes , is , to awe them often with the presence of God , who is termed a consuming fire , for such minds as are habituated to that aspect , and whose thoughts walk before the Lord will be no more entangled with these levities , then they are retarded by Atomes walking in the ayre ; and to indue this presentiall consideration of God , let us remember often that we are not our own , but are bought with a great price , by him who will be glorified as well as carried in our bodyes : and as we may be said to lodge God in our hearts , so we do carry him abroad no way more visibly then in our mouths , and surely the custome of any unclean speech , tainteth and spoileth the breath that is to carry him . Let us not therefore be deceived with this vulgar diversion , to wit , that these freedoms of discourse are harmelesse and allowable , there is no action of a Christian inconsiderable to God , our recreations must be of the same species as our prayers , though not of the same degrees of intensive finenesse , they must be both of the same nature of innocence , though not adequate in the measures of purity ; we may say methinks not improperly of our recreations and devotions , that the first must be holy , as the last are holy , in the same sense , that we must be perfect , as our heavenly Father is perfect , which is , in point of similitude , not in a degree of equality ; such as analogy must the pleasures of a Christian hold with his prayers of being resembling , though not commensurate in Sanctity . We may well infer , what an obligation of purity Saint Paul layeth upon Christians , when he saith , Those that are baptized have put on Christ , if we are to consider our selves as clothed with Christ , how can we be too curious and circumspect in point of keeping such a vestiment unspotted ? methinks this should be a good glasse for those who are so curious and neat in their materiall clothes and dressings , wherein the least unbecomingnes or disorder is so much examined ; for by a reflexion from these words of the Apostle , they may see with what degree of purity they are incharged , methinks this respect may well move them to an exact candour and cleanlinesse in their conversation , which is recommended by the holy Spirit , under the notion of keeping in all times their vestments white and candid . But I pray God , much of the worlds proprety and decencies , be not affected expresly in order to the staining this our inward garment of Christian purity ; this is light enough to all intelligent persons , for an exploring the rectitude or wrynesse of their behaviours in this particular ; since even in this vain superficies of neatnesse , they may discern a figure of their Spirituall obligation to purity , whereof Christ doth prescribe to us the preservation by this exact Discipline of Watch and pray lest you enter into temptation : For alas we have the roots of the forbidden fruit , planted in our nature , which shoo● up continually so fast , as we have work enough to nip and crop off their buds and blossomes , and all unclean liberties , may well be said to be so much dung and filth we cast about these roots , to cherish and set them forwarder ; but the ranknes and luxuriancy of our tempers in this kind , ought rather to be the subject of our extirpation , then a ground for ow● manuring and culture ; we might better methinks derive much bashfulnesse and confusion from this notion of the pregnancy of our natures towards all these foul productions , then work thus with our fancies , to stir up the earth about these roots ▪ They who extract sha●e and humiliation out of the foulnesse of their naturall propensions , may be said to do some such cure open themselves , as Christ did upon one of the blind men , to wit , upon their own eyes , by thus laying their own dirt upon them , and those who catch at all occurrencies in discourse , to advance their light impulses , may be said to continually raising a dust out of their loose earth , to put out not onely their own eyes , but likewise those of the company they frequent . Referring to this depravation , there is one familiar iniquity , which deserveth a particular animadversion , which is , this , custome of letting our tongues runne full counter to this Christian precept , of Watch lest you enter into temptation . For alas how frequent is this practise of watching to lead all words into temptation , by binding and straining even the modest words of others into a crooked and lascivious sense , this vitiousnesse argueth a great sullnesse of the evill spirit , when it runs over with such a waste , even upon the words of our neighbour ; and well considered , me thinks this is one of the most censurable parts of this licentiousnesse , in regard it laboureth to taint the whole body of conversation , as it corrupteth the nature of words , which are the Publique Faith , whereupon all innocent discourse must needs trust it selfe ; so that this perversion seemeth a publick impediment to the commerce of all vertuous communication ; wherefore this distorting of equivocall words , which passeth commonly for a triviall peccancy , if it be well examined , will be found a very dangerous admission ; for me thinks this may be termed a verball adultery , as it vitiateth and corrupts the property of another , which would have remained innocent without that sollicitation , and therefore seemeth much a fouler fault , then a single incontinency of our own words . This discourse puts me in mind of a most ingenuous piece of S. Augustines Confessions , upon the reflection on the uncleannesse of his youth , whereof my repetition will be sufficient application . Thou O Lord , Phisitian of my soule , afford some benefit to others by my infirmities , grant that the confession of my evils past , ( which thou hast remitted and covered , blessing me with a change of my soule by thy grace ) when they are read and heard , may awake and stirre up the hearts of Auditors , that they may not sleep in despaire , and say , alas we cannot rise , but rouse themselves up by the love of thy mercy , and sweetnesse of thy grace , whereby every weake one is sufficiently enabled , who by that influence commeth to be conscious of his own infirmity : Let those I impart this confession to , lament my ills , and long for my good : all my good is thy provision and gift , as my evils and faults are thy judgements : Let them sigh for these , and sing thy praise for the other : Let both pitie and praise ascend up to thy sight from the hearts of my brothers , the which are thy incensors , and thou O Lord delighted with the odour of thy holy Temples : have mercy upon me according to thy great compassion , and for thy holy names sake , give not over what thou hast begunne , but consume totally my imperfections . These words will be too easily applyed , since all those who have known me , cannot be ignorant of my culpablenesse in those particulars against which I have informed in these two Treatises : and truly if I could represent the just shame and confusion I feele in the reflection upon my guiltinesse in this kind , I believe it would undeceive many , in their opinion of the lightnesse of such faults ; for we may learn by what meanes humane nature is the likeliest to be moved unto Reformation , by the Proposition of the unhappy rich man in the Gospell , who concluded that his brothers would certainly be converted , if they had one sent back to them from the dead , to preach and represent their sufferings ; and surely I may passe for one returned as it were from the death and grave of these sinnes , wherein I lay the deepest buried of any ; so that I may truly acknowledge in honour of the exceeding indulgence of God , Great is thy mercy toward me , and thou hast delivered my soule from the lowest hell , wherefore in all humility I offer up this short Petition to my deliverer . Lord I beseech thee , let this my resuscitated voice , carry some powerfull effect to such of my bretheren as it shall come unto , reporting the painfull remorse these faults require for expiation ; and while I stand here , brought by thy clemency to do this just and publicke penance in these penetentiall sheets , grant that the admonition may prove as efficacious to others , as the confusion is sensible to me , who humbly acknowledge , that as the chiefe of sinners I have therefore obtained mercy , that in me first of all Christ Jesus might shew all patience , to the information of those that believe in him to life everlasting . §. III. What circumstances augment these faults , and Women incharged much severity in opposition to these levities . DEsiring to compleate my charge in all points , and to denude this offending liberty of her most potent patronages , it is requisite to impeach some circumstances , as guilty of great aggravations in these offences , namely , the quality , the reputation , and the Sex of such as favour these freedomes of speech ; for though great vices may be made currant by great examples , yet they are cryed up in their own visibly base species , whereby every one knowes the matter they receive to be sordid , even while they use it : But this wantonnesse and petulancy of speech is oftentimes a kind of Alchimy , so well coloured over with wit , as it may easily passe for a good and innocent custome , when it is vented by great and observable hands , which may abuse even the Judgements of their dependents , in the understanding of these licences : wherefore every one according to their degree of place , or estimation of vertue in the world , is charged with a proportionate evidencing their discountenance of such liberties , for the advantage of quality may easily introduce them , and the nepute of modesty may as easily disguise many of those faulry freedomes : The first of these capacities may authorize this custome , and so render it a destruction that wasteth at noone day , and the latter of them , may by a connivance bring it in as a pestilence that walketh in darknes . The most part of women , but especially such as this discourse is addressed unto , seem but passive , and tolerating of these levities , and many thinke that they discharge the duty of their Sex in some slight reprehensions of them , which are commonly not of so sad a colour , but the whole company may through them see another tincture then the uppermost : lesse piercing eyes then Gods , discern what is under that veile : but surely vertuous women ought to be very solemn & serious in such dislikes , especially such as have authority over the company , if they well consider that an easie Judge may do more mischiefe , then an impudent offender , by reason this publisheth the foulenes of the crime , and in that act discrediteth it , whilst the other palliateth and disguiseth it , whereby the inducing the habit thereof is much endangered . And since the weaknes of the world looketh commonly upon women , as the only Judges of their behaviour before them , when the Judges are conceived to be receivers , wee may imagine to what a height this theft of liberty is likely to grow , and surely these light indecencies may be fitly compared to the children that theeves use to carry along with them , to put into windowes , which after they have crept in , open the doores to them that employ them , since very little freedomes stealing at first in at the eares , do often open the way to greater liberties , that expect an entry by the overtures shall be made by these first encroachments upon modesty , so that women ( who have their bashfullnes and pudency given them for a guard of their weaknes and frailties ) must beware of any surprisall of this out-guard : Let those who are so bashfull and cautious in any undecent discovery of their bodies , know , that the admission and countenancing of this wantonnesse , is a detection of the nakednesse of their minds , which may prove the farre more dangerous temptation : I do not say but their honour may be kept alive in this ill aire of idle discourse , but certainly the unwholsomnesse thereof , induceth but a crazie constitution . Let therefore all vertuous and wel-affected minds be choise in the ayre of their conversation , for though this unsound one do not change the features of their vertue , it will spoyle at least the complexion of it ; all these staining levities are a sort of freckles that appeare upon the face of their piety , which taketh off much of the fairnesse and beauty of it . Those persons then whose places in the world set their lives as patterns to be copied by others , are the most strictly bound to take care of the face and apparence of their vertue , which is never so lovely , as when it frowneth severely upon all indecent freedomes of speech : wherefore I may fitly present them with this memoriall from the Holy Spirit , to cast their thoughts upon in these occasions , Anger is better then laughter , because by the sadnes of the countenance the mind of the offender is corrected . So that all women , to whom civility , or any other respect giveth power over men , should make use of it to preserve the liberty of their vertue , which is alway intrenched upon by any unbeseeming presumptions : and lest it may be apprehended that the retrenchment of these pleasant liberties , may flat and dead the taste of conversation , I dare answer by experience , that whosoever will enter into a course of purging his nature of that humour , ( which I may call a morall jaundies that discoloureth the whole skin of civill conversation , and putteth us out of taste of the sweetnes of purity ) shall recover the right favour and gust of purity by the same degrees he is cleansed from the other immundicity , and he will quickly find so much more pleasantnesse in the rellish of innocence , as the very smell of these herbes of Egypt will offend him , and Manna will not seeme too light a food for him , but will rather find Piety affording him as many severall tastes of mirth and entertainment , as his rectifyed appetite shall demand , and the savour of purity shall bring him quickly to professe , How sweet are thy words unto my taste ? yea sweeter then honie to my mouth . Now then I will bind up all my perswasions with these bands of two Apostles , Saint Paul and Saint James , which strengthen them so firmly , as no subtilty of the most artificiall evader can loosen them , the first detesteth so much all licentiousnesse , as he forbideth even the naming any uncleannesse , filthinesse , foolish talke , or scurrility , as incompatible with the sanctity of a Christian , and the last leaveth us this precise advice , in order to the same regulation , He that looketh into the perfect law of liberty , and continueth therein , being not a forgetfull hearer , but a doer of the worke , this man shall be blessed in his deed : and if any man thinke himselfe religious , not bridling his tongue , but seducing his heart , this mans religion is vaine . The thirteenth Treatise . Handling whether to be in love , and to be devout , are in consistent . In eight Sect. §. I. The nature of Love , and of Devotion , compared . LOve in humane nature , is both the sourge and center of all passions , for not only Hope , Feare and Joy , but even Anger and Hatred , rise first out of the spring of Love ; and the courses of these passions which seem to runne away from it , do by a winding revolution returne backe to rest again in Love ; for there could be no aversion if the last end of it were not some affection which our Love pursueth through opposition , with which our Anger and Hate combate , but in order to the conquest of our first Love ; so that all the powers of a rationall Nature seeme to be ministeriall to this soveraigne power of Love , since even in Grace also , Love is both the way and the end of Beatitude , For God himselfe is Love , and none end in God that do not go by Love : Therefore S. Augustine saith excellently , that a short definition of all Vertue is the order of Love ; for since Love is the first impulse and motion of our intellectuall appetite , ( which is the Will ) towards an union with what it apprehends under the notion of good ; if God be rightly apprehended as the supreame good , and our Loves primarily directed to that union , then all our affections descend from that due elevation , upon the lower stations of the creatures , as upon stepps set in order by God , for our affections to passe down upon his workes , and repasse again upon the same gradations up to the Creator : Therefore we must examine whether that state of mind which the world termeth ( being in Love ) admit of this order , wherein consisteth the vertue of all Devotion . I have before treated and defined what it is to be Devout , so I conceive it expedient now to determine what it is to be in Love ; for as there are many antipathy's , which while they are out of the presence of one another , discover not their repugnancies , but being set together do quickly declare their aversions , so if we state prophane and sacred love by one another , we shall the easilier discerne whether there be any incompatibility between them , for he who transfigureth himselfe into an Angell of light , doth more artificially disguise this passion then any other , and presenteth it to our minds under the fairest notion he can utter it , knowing that Love is the best colour he can use in his own transfiguration . I have already described Devotion to you in these familiar termes of ( a being in love with Heaven , ) whereby I conclude , that being in Love is the most intensive appropriation of all the powers of our mind to one designe ; now how such an assignment of our Soule to the love and service of the creature , ( which is to be in love with one ) can consist with the precept of loving the Creator with all our heart and all our mind , is a question too hard for even the Devill to resolve ; therefore to reconcile Passion with Devotion , he doth commonly detract somewhat from them both , in his definitions of them to us , representing it as a lesse alienation and transaction of the mind to be in love , and a lesse exaction on the soule to be devout . Thus mans first supplanting Counsellor offereth himselfe for a reconciler of this inconsistency , and pretendeth to accord these two loves , as we use to compose civill differences , where likely each party doth remit some of his interest to facilitate the agreement ; and thus many taking off somewhat from the nature of humane passion , and abating some of the rights of divine Love , think they may both concurre in the soule by this arbitration ; as who should say , when God is allowed the supreamest part in formall adoration , the creature may share in the inferiour portion of the mind , which is the seate of Passion , and be allowed a love to a degree of Passion : Many are deceived by this , as with an equall composition , which truly examined , is to conclude , that if the Arke be set in the quire , Dagon may stand in the body of the Church ; but he whose Temple our heart is , alloweth no independent love to the creature to stand by his at any distance ; all our affections must rest involved in his Love , and must issue from thence upon the creature , but as by commission and delegation from that master Love : So I may say of such compounders , that pretend there may be some of the heart allotted to support humane Passion , as was said of the inhabitants of Samaria after the captivity , wherein were mixed the Jewes and Babilonians , These feare the Lord , but serve their Idols ; for indeed they who give not God all their Love , give what they do , chiefly to his feare , and so may be said to feare God , not to love him , but to serve and love their passions . Yet it may be there are some who being frighted with the precisenesse and amplitude of the precept of loving God , disavow me in my definition of being in Love , saying I have done an ill office to humane Passion in this exaltation of it , putting it upon a claime of so great rights , as must needs make a quarrell between it and Devotion , when they pretend they do covenant between their eyes and their affections , in the admiration of beauty , for the preserving the prerogative of divine Love ; alleadging that all the vehemency of their affections , is in order to the estimation of the excellency and perfection of Gods workes , and disclaime any infringing the rights of Religion . This is commonly answered by some when they are before grave and pious examiners , when they find themselves fallen , as I may say among Gods party , then they have his word ready to passe with , but when they come off to their own side , when they are giving account of their passions to those persons they serve under , then commonly they take all occasions to do all ill offices to divine Love , and study to affront Devotion , as if it were a Rivall that pretended to that affection for which they are in suite , and then the entirenes of the oblation of their minds is what they most insist upon ; and God knoweth Religion is not so much as thought upon , unlesse it be to take from it some divine tearmes , to set out the offering of their passion . §. II. Some subtile temptations detected , and liberties reproved . PRophane Passion is a flame in our sensitive Appetite , which doth commonly refine and subtilize the faculty of our imagination , enabling the fancy very much to circumvent the reason , suggesting this beliefe to many , that we may easily proportion a correspondence between our affections to sensible and spirituall objects , setting them in the due subordination of the sence to the understanding ; and when this order is settled in our minds , we are perswaded there may be allowed this intelligence , ( which passeth often between the greatest distances of degrees ) that what appertaines properly to the dignity of spiritualities , may be borrowed sometimes innocently , and applyed to adorne and grace the worth of materiall goods : and after this manner I suppose we may accommodate these attributes of divine and heavenly , and many other such jewels of the crown of God , to illustrate the accomplishments of corporeall blessings . In this method many Lovers seeme to thinke they may use Gods spirituall Altar , as we do his material Altars in Churches from whence the ornaments are borrowed and transposed from one to another , according to different solemnities , for many use as familiarly all the proprietyes of divine love for the gracing of their passion , as if God had lent them his attributes to set off the shrine of their affections , which do usually stand dressed up with Sacred vessels , with all the termes of veneration and adoring , and thus doth our unfaithfull councellor perswade us in effect to set up altar against altar , upon pretence of a faire correspondence between Grace and nature . This is truly to be blinded by the God of this world , ( as the Apostle saith ) to treat any such compartition of our heart , between our faith and our fancy , applying alternatively the same expressions of estimation to them both , when we know all the appurtenances to Gods altar , are so fastned to it by his own hand , as the very borrowing of them for secular uses is sacriledge . The same composition of oyntment , which God did appropriate to the services of the Tabernacle , was forbid to be imploy'd upon bodyes in the delicacies of the flesh , under the same paine as sacriledge , and that confection of perfumes , which was peculiarly Gods odour , was not to be compounded for any common application ; and when we poure out so familiarly Gods attributes upon our loves , as an unction of suavity and delicacies upon flesh and blood , and perfume our passions with the same composition of prayses and exaltations which are properly affected to divine uses ; we do certainly incur this kind of irreligious presumption , and how familiar this loose effusion is of all the most Sacred termes upon this subject of our passion , I need not argue , but enter this ill custome as a high indignity to God , though it passe commonly for no more then a light intemperancy of the fancy which is little questioned ; truly it is most an end the foul ardor kindled in the heart , that seeths this uncleane froth out of the mouth which staineth all the Moral virtues it toucheth ; for prophanenesse taints wit , and civility , and all other good qualities it runnes through ; and so though prophane love may sharpen the brain , it alwayes sowreth the heart , which is the vessell of devotion ; if there be then many hearts farre from God , while they honour him with their lips , we may safely conclude no heart can be neer to God , while the lips are so farre from honouring him , as leading out his propertyes . Wherefore let no body presume that they may innocently convert a hymne into an Iopean , that is , to transferre the prerogative prayses of divinity to the flattery of his owne Diana . In the religion of the heathen Romanes , every one had their houshold gods , that did not derogate from the honor of those they worshipped in the Temples , each one was allowed his Genius , each family their Penates for familiar gods at home , which they observed & loved more , though they feared not so much as their state gods : methinks they that would maintaine a consistancie betweene those two altars of humane passion , and divine love , take the priviledges of that religion allowing themselves their Genius or fancy for a domestick god , which they affect more , though they acknowledge not so much as their Church of God. But the reason why the Gods of the heathens did admit this association , was , that they were not jealous Gods , and cared as little for the singlenesse of the heart , as they knew the secrets thereof ; whereas our God is just the contrary , both a jealous and an Omniscient God ; and as all hearts are his , not onely by creation , but by purchase with no lesse a price then all his love , so it cannot be expected , he should receive hearts back againe with lesse then all their love . §. III. The errours of prophane jealousie argued , and a Pious jealousie propounded . MEthinks passionate lovers , who know nothing so well as the nature of jealousie , ( which studyeth continually the anotamy of hearts , and is so severe to the least defective part , ) should not hope to passe any insincerity upon a jealous God , if they did not study too much the quality of jealousie , and too little the nature of God , for if they attended that , it would shew them God cannot be jealous , according to the nature of man , where jealousie implyes doubt and perplexity of inquiry ; for to God the secrets of hearts are manifest , even while they are secrets to themselves , he preconceiveth what all hearts shal ever freely conceive ; & so God calleth himselfe a jealous God , as knowing the nature of humane jealousie , ( which is so sensible of the least substraction from what we affect ) to assure us by that title , he can admit no participation in what he vouchsafes to love . It is to inlighten man in the knowledge of his severity , not to obscure the beliefe of his omniscience , that he cals himselfe a jealous God , which quality is as propitious in Gods love as it is malignant in mans ; for humane jealousie among all the falsities it suggests for our disquiet , telleth us but one important truth , ( and that we seem to believe little by the eagernes of our solicitations ) which is the infidelity and variablenesse of all humane loves , that are so unfaithfull , as our greatest passions are commonly unsecured by our tendernesse and caution of them , and Gods jealousie assureth us of the immutability of his love , which we can loose onely by our not being jealous of it , for the more watches we set over it in our lips , and the more guards in our hearts , the more it is obliged by this circumspection : nor must we think to keep it safe in our hearts , while the doors of our lips stand open to all the passengers of a prophan and libertine tongue ; so that if we make a serious reflexion on it , there is none of Gods attributes so sure a guide for our way to him , as a jealous God. Whereupon I may well ask the Synagogue of Libertines this puestion of Saint James , Do you thinke that the Scripture saith in vain , The Spirit that dwelleth in you , covets you even to emulation , and Saint Paul explicates this , when to indeare his zeale to soules , he calls it the emulation of God , and we know God is not as man that he may be deceived ; the same Spirit is jealous of us , which peirceth and divideth asunder the soule and the Spirit , and is the discerner of the thoughts and intents of the heart ; Therefore they who look upon the beauty of Gods love , in the beams of his mercy , should alwayes reflect upon the shadow of his love , which is his jealousie , and is inseparable from the substance of his charitie . But commonly Libertine lovers , when they raise their thoughts as high as God , look upon his mercyes being above all his works , and account that as a City of refuge , whereunto they can easily flie for protection of these kind of infirmities of nature , pleading all their offences to be rather occasionall frailties , then purposed infidelities to God ; and so while they have this attribute of Gods mercy in their eye , like the hill seated upon a mountaine , they think they cannot loose their way to it , though they loyter and wander in their youth out of the strait and narrow way ; straying by the light excursions of their passion . And certainly no one sinne hath misled more , then this purposed Piety , in which the Devill is a diligent advocate for Gods mercy ; For all active vitiousnesse , hath a kind of hot feavor , which keeps the conscience awake at least , but this rowling between mercy and justice , is a certaine motion , that very often rocketh the conscience into a drowsinesse till our last sleep ; after which , the worm it wanted , never lets it rest againe ; How many say with Christ , Yet a little and the world shall not see me , who go out of the world , in this stretching of themselves in a little more sleep , a little more slumber ? Therefore I will recommend one jealousie to lovers , which think themselves secure of Gods mercy , by being but loose sutors for it , let me propose to them to be very jealous of it , I am sure they can know nothing of Gods heart , which ought to make them confident of his mercy , longer then they are actually watching it , for it is seriously true in this case ( what is familiarly said to justifie vain jealousie ) that we cannot love mercy much , and not be jealous of it ; nay I may add , that the very apprehension of the insecurity of it is the fruition of this love , for it is a possession of mercy to be solicitous and attentive in feare of losing it ; in this sense Solomon saith , Blessed is he who is alwayes fearing , and David prayeth that his flesh may be pierced with this feare . But alas , prophane passion is commonly a derider of all holy fear , and accepts onely that which vaine jelousie imposeth on her , and so the fear passion hath , proves rather a curse then a custody for her love ; for the feares of lovers may be properly said to be such , as the Wise-man elegantly discribes in the Aegyptian darknesse , when their fire afforded them no light , and those flashes of lightning which passed by them , did but fright them so much the more ; & being so terrified with what they saw , they concluded that much more horrid which they saw not , and thus their feare proved nothing to them , but a betrayer of the succours of reason : I need not put this on upon a lovers jealousie , to try if it wil serve it by an application of those qualityes , for it will appeare to any body that knoweth it as apposite and fit as if it had been made by the measure of that passion ; therefore I may wel conclude that love to be very unhappy , which rejects all Pious feare , and accepteth willingly this perplexing terrour . §. IV. The deceipt of passion in promise of mercy , and power of resisting temptations . VAin passion is so malignant , as it corrupteth the best power of mindes , which is love , and perverteth the best quallity of bodyes , which is beauty : nay it is so apt to make a wrong use of all beauty , as it doth commonly misapply the beauty of grace , which is mercy ; for it setteth our thoughts too much upon that faire delightfull attribute of God , and seldome alloweth his justice a due proportion of them ; for many lovers acquaint themselves with Gods mercy , as the Pharisees did converse with Christs person , they are heires of Gods mercy , and eat and drink with it familiarly , but have no intelligence with his other attributes ; and so when they come to claime that acquaintance with it , of having been taught and fed by it , they are in danger to be disclaimed , with I know you not , depart from me ; mercy shall not then know them , for their having been too familiar with her , no more then God shall own the acquaintance of swearers , who have beene so familiar with him ; thereforethe Wise-man giveth them an excellent counsell , Say not the mercy of the Lord is great , and he will have pitty on the multitude of my sinnes , for his mercy and his anger are neer one another , and his anger looketh upon sinners , and most of all when they look not upon his anger . For this reason , lovers who usually set before their eyes mercy put before justice , should use mercy not as a cover , but as a Cristal , onely to look through it upon the figure of justice , in which it may intenerate and soften somewhat the hard strokes of that figure , for the severity of Gods judgements may well be sweetened by this transparent supervesture of his kindnesse : but when mercy is laid as a covering which too much obscureth justice to us , then likely the more we look upon it , the more we see our passion in it , and the love of God the lesse for hope , which vaine passion findeth a virtue in our hearts , it commonly leaveth a vice , by flattering hope into excesse , and corrupteth it often by the art of overpraising it , and so leadeth it imperceptibly up to presumption ; therefore I may properly say to many lovers presuming on mercy , as Saint John Baptist did to such a kind of confidence , think not to say within your selves we have Abraham for our father , but bring forth works worthy of repentance ; let them not think mercy is intailed to the stock of their confidence , but stated upon the conformity and fidelity of their lives ; for those that do the works of Abraham , are onely his sonnes , the children of feare and trembling are the onely heires of mercy . But there are many mindes that seeme made of such a stuffe as was forbid the children of Israel , which was a contexture of linnen and wollen , ( which command did figuratively intimate , that simplicity and intirenesse was to be the garment of the inward man ) against this rule many pretend they can weave purity and passion together , and keep their minds sound and innocent in this composition , and for this consorting humane love , is very intuentive and ingenious in designing faire and specious termes of subordination , in which this love pretends it may consist , and be limited under divine love . But many ( who pretended at first to keep their affections running through the beauty of the creature , in a regular re 〈…〉 ux back to the Ocean of all beauty ) find them intercepted in this dangerous passage , and when they are once staid , by degrees they come to intend nothing but the making their passion the deeper , by an effusion of another upon it ; and thus they fall into the state , which God reprocheth by the Prophet , they commit these two evils , They forsake God the fountaine of living waters , and hew themselves out cisterns , broken cisterns , that hold no water : For alas how unsound are all those conserves of humane beauty which containe mans passion ? we cannot say which is the lesse solid or durable , either the matter of them , which is but fading colour , or the maker of them which is yet more fickle fancy ; neverthelesse , in these broken vessels do men trust their love , when they are even in the securest or strongest passion , since inordinate love is so unsafe a conserve for our happynesse , as even our own wishes cannot fixe it long upon one object , and our reason can much lesse weigh it by graines as our owne wills take it from our senses , and so keep our love to the creature in such a proportion , as it may be tryed by the ballance of the sanctuary , whether it have just that quantity which is allowed our affection to the creature . Therefore let none perswade themselves they can keep their affections running on currently through particular inclinations , back to the Universall center of love , and upon that confidence license many insinuating familiarities with women , for it is very hard even for the most purified humane affections , to fall from beauty ( where nature maketh so many fences to stay them , ) to passe on without making some eddyes in a reluctant motion , looking backward with a profession of some unwillingnesse to passe so quickly forward in that course of purity they should continue ; and if ( as Saint Peter saith ) , the severest watchers of their nature have task hard enough , what shall be hoped of the indulgers of it ? certainly they who will cherish nature in her first appetites , shall quickly finde her second past their checking , and then as the Wise-man saith in this case , Who wil pitty a sorcerer that is stung with a Serpent ? for they who are familiar with temptations , will quickly be acquainted with infection ; let them remember then our Masters counsell , that will have their body kept lighted , to keep their eye pure , since the Prince of darknesse observeth a rule quite contrary to the first law of the Father of light ; for when he hath put out an eye of his servants , he doth not release him , but makes him the more slave . §. V. The faultinesse and flatteries to women discovered and disswaded . NOthing hath more perplexed the animosity of man , then the search into the nature and transmission of Originall sinne , which the curiosity of woman produced : it seemeth God is pleased to punish that first presumption in point of knowledge , with a perpetuall perplexity of doubt in the very thing which was then introduced into nature , and the onely one of mans own making , which he did by yeelding to woman , who furnished him the matter whereunto he gave the forme of Originall sinne , and ever since they have both conspired to pervert the greatest blessings of their corporall nature into occasions of propagating sin , for the same seeds of vain glory spring up upon all invitations . The first temptation that prevailed upon woman , was her becomming like God , and the same tempter seemeth to imploy mans passion to performe his promise , so that it is upon his commission men offer all those prophane flatteries by which they worship their passions , and yet even all these presumptuous expressions of passion testify that all our love appertaineth to God for these mis-intended excesses unawares , set the right superscription upon the addresses of their affections , when they set divinity and adoreablenesse as the titles whereunto their loves are directed ; and so their tongues as it were by instinct , declare the property of love to be Gods , while they cannot call them lesse then Gods to whom they misgive their love ; and love which by nature and instinct is so conversant with God , may easily slip into this mistake ; for as when we are bred and habituated to one company , we are very apt to call those we speak to by accident , by those names which are most familiar to us ; so love , which by nature is most intimate with God , when it is by accident diverted to other company , seemeth to mistake their names , and gives them that which is so imprinted in it , and yeeldeth them the same reverence proper to that title ; thus even the farthest removes of their affections from God , are remembrances of their loves , being intirely due to him , when even the possessed tongues like the evill spirits in the Gospel do testifie Gods right . There is nothing sure the devil hateth more then beauty , it is so much his contrariety , who is all foulenesse and deformity , yet there is nothing he flatters so much ; he serveth it with the supplenes of a Parasite till he gain his ends by it , and being the best Artist , with a gentle hand he layeth fresh colours of praises on the externall figure of beauty every day , whereby Gods Image is quickly so covered , as they who admire it most , take no notice , ( unlesse it be profanely ) of any such character upon it ; and the Glasse this servant holdeth to Women , makes them no reflex , but of those vain colours of flatteries which he hath laid upon the Figure ; and thus as at first he deceived woman by credulity in expectance , now he seemes to delude her by confidence , that shee is possessed of all his ascriptions to her , and beauty set under this burning glasse of praises and admirations , easily lighteth selfe Love in the heart , which is a flame catches at all materials that are offered to entertain it : nor is there any thing so apt to soment selfe-love , as that Straw and Stubble of light prayses which the passions of others cast upon it . Whence it is , that prophane lovers do as the Prophet saith , Walke in the light of their own fire , and in the sparkles which they have kindled , while abusing the liablenesse of woman to selfe-love and vanity , they are continually striking fire out of their fancies upon this tinder , that is , straining their wits to cast excessive praises upon this so taking Subject of Womans beauty , wherein men should be very temperate , knowing how little a sparke fireth the whole Wood , and turneth all the goods of Nature into jewels for Pride , and Vain-glory , the flame whereof is so deceitfull , as when we believe it polnteth upward , to the honour of our Maker , it tendeth downward to the centre of fire , without light , for the fire of self-love , as it is kindled by the breath of the Father of Lies , so it partaketh of the quality of his flames to be without light , since it keepeth us in darknes to our selves , and imper-ception of our own true dimensions . Wherefore it must needs lye as a heavier charge upon men then they usually account it , the breaking this bruised Reed by pressing so much flattery upon it , for the aptnes which beauty hath to raise selfe-love , may be reputed an allay of the naturall blessing thereof ; it may be this propensity to selfe-deceiving , is set as another Fine upon womans head for her first fault , and the facility of her minds conceiving , and the pleasure of bearing this spirituall issue of selfelove , is another kind of judgement upon her first credulity ; and to be thus endangered in her soule by the pleasure of her best materiall property , which is beauty , seemeth a greater penalty , then the sorrow of her other labour : Upon which ground Lovers do likely treate at first by Parly , to introduce selfe-love into the heart by the Presents of flatteries ; and certainly more are betrayed by Natures intelligence with the subtilty of adulation , then taken by the breach of interest : For indeed selfe-love in woman hath a strange quality , the more it perswades her to over-value her selfe , the more it tempteth her to cast her selfe away , and so men cheapen their bargain most , by commending what they would have . Therefore let not even those ( who , without any designe do suffer their tongues to ru●ne loose by fashion , in the praises of Womens graces and beauties ) thinke this aymelesse roving of their fancies altogether innocent , though they pretend only to spring and put up their good humours , and not to set and take their affections , for convertly they undermine vertue , though they lay not a Traine to blow it up : The Tempter never wanteth ministers that watch hearts as they grow hollow , and void of humility , to fill them up with vanity , and then the Mine is too easily sprung ; so many may be guilty of filling of hearts with Pride , and selfe-love , while they meant only to empty their own fancy ; and thus their wits serve the Tempter , as Jonathans Page did his master ; for they carry Arrowes which the Devill shootes upon Design , though they are not privie to the intention . It is no wonder that fraile woman should be so much deceived in the colours and features of all their good qualities , since the Devill and Man joyne and study nothing so much as to make them flattering reflexes of their persons , and powers of their mind ; and so woman is entertained commonly in her first manner of delusion , for that is still taken from her , which shee believeth is given her ; the being like God , for her innocence , is a much better resemblance of God , then mans vain adoration . But let not men thinke they have an easie account to make for all those levities which they expose so handsomely , as womens eyes are deceived by those false lights , for that which will prove an aggravation of mens faults , will serve as an extenuating circumstance for womens defence ; their wit and dexterousnes , may deduct somewhat from the guilt of womans trespasses , for she may plead now some commiserablenes , by saying , the man who was given me , as my sentence to obey , deceived me , and as one of the reasons given , why God did compassionate the fall of Man , and not of Angels , is , that they sinned without any exteriour sollicitation ; so certainly abused woman shall find this circumstance as some intercession for her , the being assaulted by a forreigne power of temptation , which may move God the easilyer to call such to him , as Christ did the Woman , who had a spirit of infirmity so long upon her , that tyed her from looking upward ; and Christ giveth this reason for his calling her , when she did not it seemeth thinke on him , that she was bound by Sathan , and she is a good figure of the infirmity of her Sex , which is easily overcome and bound by the violence of exterior temptations ; wherefore God doth more easily commiserate their fallen frailties , and calleth them with more pitie then he doth the stronger Sex , which have the crime of abusing their strength towards the others defection : Wee can but hope that the Samaritane Lover was comprised in the conuersions of her towne , we are sure of her sanctification , and we have little reason to hope of the adulterers remission , when the Woman found such commiseration in Christ , so as we may conclude , God is more indulgent to the infirmity of woman , extenuated and modified by the exterior pressure of temptation , then he is to the infidelity of man , who is as it were trusted with a charge of superiority , rather to succour then supplant the weaknes of that Sex. Admitting this , they who are so licentious in all their entertainments of Women , should remember sometimes the penalty Christ hath set upon the scandalizing of little ones , for there are few women that are not alwayes children in this point of being able to beare fond praises and adulations , without enfeebling and lightening their minds ; so as all those levities which the fancies of men vapour out in their conversation with these little ones , are Mill-stones , which they are insensibly hanging upon their own necks , while they are thus scandalizing them ; that is , while they are leaning and pressing upon the infirmity of nature , that way it standeth already bowed : And since humane nature is of so fraile a constitution , as the purest blood of it is the easilyest tainted , we ought to be the more sober and temperate , in treating and entertaining the most infirme part of it , which is Beauty , with the delicacies of praises , since by nature it is so apt to make excesses upon such diet . If we consider how profuse and inordinate even the most reserved Lovers are in this entertainment , we may easily sentence even this light riot to be poyson to piety and devotion , which saith with the Psalmist , I will take heed to my wayes that I sinne not with my tongue ; what can then be answered for them , who take care of their tongues only to make way for their sinne ? and since we are to account for idle words , methinks that order should easily determine never so slight a passion to be inconsistent with Religion ; for we know they are the aliment and life of all such excesses ; and certainly no idle words are so hard to answer for , as upon this subject of vain love : Upon other occasions many vapouring extravagancies are like squibs thrown up and breake in the aire , above the heads of the company , and so offend no body ; but upon this purpose , they are likely Traines laid to take fire and worke some ill effect , so that idle words upon the ground of passion , grow not as Weeds , wild out of the pregnancy of the earth , but are set as poysonous plants , with design of making venemous compositions . How heavy these light words will lye upon them , let every one judge by this rule , that they are to be accounted for at the same price each one setteth upon them ; for just as much as they would have them passe , ( whether they be taken or no at that rare , by those they would put them off to , viz. whether they make that cozening advantage by them or no , with the creature ) they must answer for as much to the Creator as they projected to make of them ; and thus , as the Prophet saith , As much Wind as they have sowed , so much Tempest they shall reape . §. VI. Presumption upon our vertue discussed , and the danger thereof remonstrated . THere are many Lovers , who ( when they find no direct design of impurity at first in their passions ) conclude them competent with their salvation , and care not how neare the wind they steere , nor how many boards they make , as long as they believe they can reach the Port with this wind , which is so faire for their senses ; therefore they pretend they need not stand so strait a course , as making Jobs covenant with their eyes , nor setting Davids watch over their lips , provided they set a guard over their heart , that no foule possession enter upon that seate : thus do they expose many faire models of their love , which in speculation may seem designed according to the square of Religion , but how hard it is to build adequately to the speculative measures in this structure , none can tell that presume to know it : our senses are not inanimate materials that obey the order of the spirits designe , but rather labourers , which are easily debauched , to worke contrary to the measures and rule of the Spirit : hence it is , that they who will undertake in this case , all they can argue possibly for humane nature , render it impossible by their undertaking it , for they reckon not their presumption as any impediment , which in the practise ( as being an irritation of God ) out-weighs all the other difficulties , and the more , alwayes the lesse it is weighed in the designe ; therefore as Solomon saith , The wise man declineth evil , and the foole heapes on and is confident . The beliefe of impossibility is the most prudent supposition in such experiments as cannot be essayed without some desperate exposure of our selves : it may be demonstrate by reason , that we may have halfe of our body over a precipice , so the centre of the weight be kept in an exact aequilibrium , that part which is pensile can never weigh down the other which is supported but we should thinke one mad that would try this conclusion , when the least motion changeth the Position , and consequently destroyeth the practicer of this speculation : so those that pretend to keept their soules equally poised in the just measures between piety and prophane love , their eyes hanging over the precipice of temptations , which do so easily turne their heads , and then alter all the positions of their mind , adventure upon just such a spirituall experiment . He that seeketh danger shall perish in it , is attested by the unhappy president of the wisest of men , and it is superfluous to instance other testimonies of this truth : When David and Solomon , the two brazen pillars of the Temple , ( being the direction and fortitude of the Princes of Israel ) were melted and poured out like water , ( as David himselfe confesseth ) by the ardors of his flesh , and so they seem to stand in holy record as two high eminent markes set upon these sands , to advertise the strongest vessels not to venture to passe over them : and if Saint Paul that vessel of election , after his having seen the beauty of Heaven to possesse his heart ) thought himselfe hard matched with the Angell of Sathan , and cryed out to heaven for helpe against him ; shall any presume to entertain and cherish this ill Angell , and hope to overcome him with flattery and civility ? for they make this tryall , who lodge in their thoughts , and serve with their fancies , strong impressions of humane beauty , and propose to keepe their body in order , even by the vertue of such a guest , pretending that the very object infuseth a remembrance , and reverence of purity . With this and the like glittering conceipts do many vain Lovers fondly satisfy and abuse themselves , which is to answer the question of the Holy Spirit , that the fire they carry in their bosomes preserveth them from being enflamed by it ; we may fitly say to such , in answer from the Prophet , God laughs at you ; when all Gods advices are , that there is no security against this bosome enemy , but violence and diffidence ; there is no meane between the flesh's being slave or master ; this treaty of Friendship between it and the spirit , proves but Dalilahs kind holding of Sampsons head in her lap , while she is shaving him : How often do we see the Spirit thus betraid , and lye bound by this confidence ? And truly , all those chaines which vain Lovers forge for the figuring out the powerfulnesse of beauty , may be said to be those irons the flesh hath cast off , and set upon the Spirit , which is truly captivated alwayes by the others liberty . This considered , let none presume , that while they deny the 〈…〉 eyes nothing which they covet , they can deny their hearts any undue cupidity ; for this seemeth such an experiment , as if one of the children of Israel should have carryed a fiery Serpent in his bosome , presuming that while he looked upon the Brazen Serpent he could not be stung : sure such a perverted confidence would not have proved safe to the projector : So those who believe ( while they have the love of God before their eyes ) they may expose them to all the fiery darts of lustfull eyes ; seem to tempt God by such a vain presumption : these are such of whom we may fitly say with the Apostle , that Erring themselves they lead others into errour , and have a forme of Godlinesse , but deny the Power of it , being lovers of pleasure , more then lovers of God. Let no body then trust to any confederacy between the flesh & the spirit which is of humane loves making , for , of all reconciled enemies , the flesh is least to be trusted after the accord , and love the least for the arbitration ; therefore let none believe their souls out of danger , because in the first paces of their passion , they meet no insolent temptations that face them , and declare the danger of their advance , for the Devill keepes likely his first Method still , with those he findeth in the state of innocence , he taketh the shape of the serpent , and creeps up by insinuation , and then changeth his shape into the figure of his power , and this transmigration of the evil spirits , from one body into another , is truer then the fancy of Pythagoras ; for we find often this Metamorphosis of the devill from the form of a dove unto a serpent , & from a lamb into a lion , since it is the same spirit that moves in the poetical doves of Venus , as was acting in Eves serpent , & thus what hath at first in our love an innocent form , passeth quickly into a venemous nature . Wherefore severe caution , and repulse of the first motions of our sensitive appetite , is the onely guard our soules can trust against our bodyes in this case : for certainly many lovers sink into temptations in which they perish , as some do that wade themselves unawares beyond their depth , who go into the water at first , with caution and security as they believe , and are carefull to find ground at every advance of one of their legs , but when the water gets to a certaine height , though they feel ground still , they cannot use their legs , which are carried up by the streame before they are out of their depth , and thus they perish by this ill measured confidence : Even so the most cautious lovers do often cast themselves away , for as long as they feel but the feare of God as a ground , they go still upon , and finde no temptations , ( which the Scripture familiarly figureth to us by waters ) force away absolutely their consents , ( which are the souls feet ) they think themselves safe , while they feel the ground of a good resolution , but comming on by degrees into such a depth of temptation , as the sensitive appetite doth surreptiously lead them into , their feet are easily carryed away , and so they are lost by this unexperienced presumption : and thus as Solomon saith , we find There is a way which seemeth right unto man , but the ends of it are the wayes of death : Me thinks Solomons experience should disabuse all men in the relying upon the virtue of their Spirit , when we see that his so singular induement with the holy Spirit was not security against the danger of this presumption : we are warned by the Apostle , not to extinguish the Spirit , and nothing puts it out so soon as the bodyes being set on fire , the pure immixt fire of the cloven tongues will not hold in long in cloven hearts , they must be perfect Holocausts , which are to entertain that flame , and when the eyes are but warming themselves at strange fire , that is , intending onely an innocent delight in the sight of beauty , they are often in too much danger of being taken by this incentive . Holy Saint Bernard bringeth in Eve , looking upon the fruit , while it was so yet in her eye , when she saw it pleasant & faire to the eye ; and asketh her , why do you look so longingly upon your own death ? why are you so taken in looking upon that , which if you tast you are lost ? you answer , that you do but cast your eye , and not your hand upon it , and that you are not forbid to see , but to eat ; O though this be not your actuall crime , yet is it an aptitude thereunto , for while you are thus amused , the serpent covertly windeth into your heart , first by blandishments he intangleth your reason , and then by fallacies he diverteth your fear , affirming you shall not surely die , and thus sharpens the curiosity while he suggesteth the cupidity , and by these degres presenteth the fruit , and putteth you out of the garden ; and this is commonly the event of the children of Eve , who entertaine this party with the serpent , weighing no temptation when it lights first upon their eyes , till it fall too heavy on their hearts to be removed , Therefore Saint Austin giveth us an excellent advise , since the Devill doth watch thy heel , do thou watch his head , which is the beginning of an ill suggestion ; when he proffereth first an ill motion , reject it ; then , before delectation arise , and consent follow ; thus while thou breakest his head , he shall not be able to bruise thy heel . And sure Saint Austin is one of the best Counsellors we can consult in this case , for he reads it decided in that book which he was commanded to take up and read , while he was studying the case , which advise as it came from the same voice , so it wrought the same effect , take up thy bed and walk ; for it raised him from being bed-rid in this passion , and set him a walking with him who is the way , the truth , and the life ; We cannot recuse Saint Austine as a party against this passion , when he professeth he had studied long the agreement of it with Piety , therefore let us heare the result of his studies . All the while he was in this disceptation , he confesseth he found two wils in himself , the one carnal , & the other Spirituall ; which by a daily contention did sever and dissipate his mind : and thus by experience he found the combate between the flesh and the Spirit , which while his mind sought to part and reconcile , she was hurt by both parties , conscience wounded her on the one side , and custome struck her on the other , on which she was the most sensible , so as his senses swayed him commonly to a partiality ; thus he sheweth us the links of that chaine , which lovers by degrees find their wills fastened by ; an easie seduced appetite raiseth passion , and that cherished , induceth custome , and that uncontrolled imprints necessity , which becometh a punishment of perverted liberty ; for the law of sinne is the violence of custome , by which the mind is drawne and held at last even against her owne reluctancie , but deservedly , for having willingly fallen into this necessity , in this manner he confesseth that often upon the motions of the Spirit , which invited him to break off all treaty of accord , and to declare for the redemption of his captived appetite , he found himselfe kept as it were in a slumber in these meditations of rising out of that soft bed of sensuality , and while he lay stretching himselfe to wake , overcome still by his drowsinesse , he lay still tossing in this resolution . And alas , how familiarly do we rowle our selves asleep againe in this doubtfull drowsinesse , while we are halfe awake , purposing to rise and break off our fancyes , dreames , and illusions ! O then let Saint Austin's alarum keep us awake , while we are in this halfe-wishing or vellity towards our casting off the workes of darknesse , let us not lie still stretching and consulting our senses , whether the night be farre spent , and the day be at hand , that is , whether there be not enough of our youth left to promise us time to make our selves ready for the last day , let us not slumber in this rumination , but rise and put on the Lord Jesus Christ , and not lie turning our selves to and fro , which is , to make provision for the lusts of the flesh ; Saint Austin after he had rowsed himselfe upon this alarum rose up directly , and set himselfe to such exercises as kept him alwayes in that vigilancy which is required , not to enter into temptation , he presently broke off all treaty with this passion , and hath left this excellent test for lovers to touch their affections , to try if they be of that purity which is onely currant with God. They love God lesse then they ought , who love any thing besides God , which they love not for God. This is to state God in our affections , as he hath proclaimed himselfe to our faith , to be the beginning and end of all things ; Now whether a passion to the creature can by any compasse of humane frailty be drawne into this perfect circle , moving first from the love of God , and reflecting still back againe in all the circumference to that first point ? is a question will be answered affirmatively by none , but by him who promised man he should become like God ; for this is an understanding above the straine of humane nature : yet I believe there are many lovers seduced by this counsellor , who at first designe this innocent re-conveyance of their affections , passing through the creature back to their proper place , and of many of such projectors , we may say as Saint Gregory doth of the Camell in the law , that they are cleane in the head , but not in the hoof ; they ruminate well , and speculate cleannesse and purity in the rationall part , but the feet of their soules , which are the sensitive appetites , want alwayes their right division , because they remaine too intirely carnall , and so the whole becomes illegall in the law of grace : therefore I may say it will be hard for such Camels to passe in at the narrow gate ; wherefore I shall advise those well-meaning minds in Christs name , He that is thus washed , wanteth yet the washing his feet , they must indeavor to change and purge their terrestriall affections ( which are here typified by the feet ) with as much neatnesse as they can for the impressions of corporeall beauties , which at first are but as dust upon their feet , if they be let stick upon them , do easily turne to such dirt as is not to be got off but by water drawn from the head ; teares are required to wash off that at last , which our breath might have blown off at first . Therefore let them remember Solomons admonition , in the first straynings and impulses of their frailties , thy eyes shall see strange women , & thy heart shal speak pervers things : we must answer then our hearts first question , before it multiply arguments , with King Davids resolution , My heart , and my flesh rejoyce in the living God , who indeed is the Essence of all beauty and goodnesse , and hath such an immensity of them , as even they who love not him directly , can love nothing under the notion of faire or good , that is not a part of him , though they be so injurious to God as to cover him with his own light , taking the lesse notice of him , the more they find of his similitude in the creature , they love and honour with his rights : in this case we do but like fishes who play and leap at the image of the sun , as it is impressed upon the fluencie of their element , and take it for the reall substance : for when we adore the image and copy of beauty , shadowed out to us upon the fluent and transitory superficies of well coloured flesh and blood , are we not deluded like fishes , with a shining image of beauty superficially delineated upon our own fleeting element ? and thus as the Apostle saith , we are erring , and leading into errour . §. VII . Some scruples resolved about the esteeme of beauty , and the friendship of Women . UPon what we have discoursed I believe we may conclude , that none should flatter themselves with the hope of an agreement or co-habitation of these two , divine love , and humane passion ; whereupon we may say , that they who treate this accommodation , are of Micahs disciples who hope to lodge concordantly together an Idol , and an Ephod , ●aking only as it were a Cell apart for God , and expect as he did , to prosper in this concordancy : But we know our Law-giver Christ Jesus would not suffer so much as Doves to be traffiqued in the Temple ; which figureth to us , that we must endeavour to dislodge even all our levities and most harmlesse amusements out of our thoughts , which are apt to trade and bargain for a part of our hearts , that must be kept single and entire to his love : Therefore we may much more forceably conclude with the Apostle against the co-habitation of any vain passion ; What agreement hath the Temple of God with Idols ? you are the Temples of the Living God. But now as I was laying downe my Pen , there come some objections from my memory of the worlds humour which hold my hand till I have answered them , though it may be I have already strained the patience even of a recovering Reader , by the quantity of this prescript . Methinks there are many now , who ( like the Pharisees that were in the possession of the pleasure of changing wives ) reply as they did to Christ upon the decision of that question , saying , if this strictnes be required in our life , with women , we are debarred of all friendship and civill conversation with them ; and it were better there were no beauty if this be the case , that we are interdicted a particular preference and estimation of it , unto whom I may properly return Christs question for an answer , have you not read , that the souleof man is the spouse of God ? And that which God hath joyned so , nothing must separate ; no creature must share any parcell of the heart , in such a manner as may question her fidelity , which is all the restraint I put upon the spouse , but as wives are allowed friendships and familiarities with others , which do not impeach the sincerity of their vertue , so the soule of man is permitted acquaintances , amities , and valuations of the creature , and proportionate to the excellencies wherewith they are advantaged from the Creator , giving the graces of nature a prizall commensurate to their distinct dignities , so it be bounded in such termes , as do not come within that inclosure of the heart , which is Gods property ; for the Beloved challengeth the heart as a Garden inclosed , a Spring shut up , a Fountain sealed : And yet this integrity of the Spouses love to her Beloved doth not forbid her affections comming abroad , and conversing with amiable objects , as with her Lord his dependents and retainers , which shee may esteem and delight in more or lesse , as the stamp of his goodnes is the fairelyer impressed on them . Wherefore I do not meane to attaint friendship with beautifull persons , meerely upon the suspition of our frailty , for such intelligences are requisite to some vocations in the world , which may say , in the Apostles name , we must go out of the world , if we do not contract friendship with Women , and I hope such may find in this discourse some direction how they may be able to quench all the f●ery darts of the enemy , who can easily make up his Wild-fire in friendship . And in answer of what concerneth the honouring of beauty , I professe to esteem the blessing of beauty so much , as I designe only by these advises to secure it from the treachery of such a confident as beauty likely trusteth most , yet is truly such a one as doth oftenest betray the goodnesse of it ; this is passion that I detect , which is so naturally false to beauty , as it subsisteth but by betraying beauty , by perverting it into temptation and impurity ; whereupon I would preferre reason to beauty , to have that trusted only , which may furnish true joyes enough , wherewith to entertain & delight the owners of it ; shewing what a reall blessing beauty hath , by being made by God one of the best opticke glasses for the helpe of mans spirituall eye , by report from his corporeall in the speculation of divinity ; for by this inference of the Wise-man , he may argue , If we are delighted with these materiall beauties , we may judge how much more beautifull and lovely is the Lord and Creator of them : adding , that by the greatnesse of the beauty of the creatures , the heathens were inexcusable , that they did not find the truth of one Creator . We may remarke a speciall providence of God in the order of nature , providing against the pervertiblenesse of this great blessing of beauty , for the most vehement cupidity of our nature ariseth not before the use of reason : the abuse of beauty , and the use of reason , are both of an age , whereby we have a defence coupled with the time of temptation , and our reason when it is seriously consulted for our safety , hath the voyce of the holy cryer in the desart , and directeth us to a stronger then her selfe , which was before her , though it appeared after her ; this is Grace , which we may call in to our succour in all the violencies of our nature , so as with these pre-cautions , I propose beauty to be truly honoured in that highest degree of nobility , which God hath been pleased to rank it among his materiall creatures , preserving religiously the Prerogative Rights of the Soveraign of our hearts , who demandeth not the putting out of the right eye as the Ammonites did for a mark of slavery , but proposed it onely as a medicine in case of scandall , when the liberty of the whole body is indangered by it , whereby we see devotion doth not infringe any of the rights of humanity in the valuation of materiall blessings , for in not admitting vain passion , it doth rather defend then diminish the liberties of humane nature , which are truly inslaved by the tyrannies of passion . Now in answer to that question concerning friendship with women , I professe to intend so little the discrediting of reall friendship with them , as I approve it for an excellent preservative against the contagiousnesse of passion , for as passion hath been well said to be friendship runne mad , so friendship may be properly styled sober passion ; since it hath all the spirit and cordiality of the wine of love , without the offensive fumes and vapors of it , and so doth the office of exhilarating the heart , without intoxicating the braine ; Insomuch as we finde , that our friendship with the proprietor of what we are tempted to covet , doth often , even by the single virtue of morality , suppresse those unruly appetites : Therefore when the power of Christianity is joyned to re-inforce it , we may expect it should much the easilier correct frailty of nature . It hath been well said of friendship , that it is the soule of humane society , and if our friendship hold this Analogy with the soul , to be equally intire in every part of the body , it is very safe with women , if the love be no more in the face then in the feet , as long as it is like a soule thus spiritually distributed , equally in the whole compound of body and mind , it is not in danger of the partiality of passion , which never maketh this equall communication of it selfe , but lodgeth solely in the externall figure of the body ; and friendship thus regularly spirituall , may find a sensible as well as a lawfull delight in the beauty and lovelynesse of the person ; for beauty hath somewhat that affecteth and taketh our nature , which methinks is somewhat like to that we call the fire , or the water in diamonds , which are certain rayes of luster and brightnesse , that seem the Spirit of the whole matter , being equally issued from all parts of it ; and so there may be a kind of spirit , and quicknesse of joy and delight that may shine upon us , from the object of a beautifull person , whom we may love so spiritually , as to consider nothing in the person , severed from the whole consistence and virtuous integrity of soul and body , no more then we do the fire of a diamond apart from the whole substance . Thus beauty may innocently raise the joy of friendship , whiles sincere ▪ friendship doth suppresse the danger of beauty , which is onely the kindling of passion ▪ wherefore if it be rightly examined , passion which pretendeth to honour beauty , more then friendship , will be found but to vilifie and debase it ; for passion useth this diamond but as a flint , to strike , materiall sparkles of lust out of it , whereas friendship lookes upon the fire of this diamond as delighted only with the luster of nature in the substance of it , which reflects alwaies the splendor of the Creator unto a Pious ' and religious love . But this high Spirituall point of friendship with women , ( where we have no defence by consanguinity against the frailty of flesh and blood ) is not so accessable as we should presume easily to reach it , many loves have stray'd that pretended to set out towards it ; therefore we cannot be too cautious in this promise to our selves of security in such difficulties , for our spirit can make no such friendship with our flesh , as to rely upon the fidelity thereof , without his own continuall vigilancy ; wherefore S. Peters advise is very pertinent in these intelligences , Converse in feare in this time of your sojourning , for otherwise I may presage to you in the termes of the Prophet , Evil shall come upon you , and you shal not know from whence it riseth ; for friendship doth often when it is too much presumed upon , rob upon the place it did first pretend to guard , being easily tempted by the conveniency our senses finde in that trust : And as those theeves are the hardliest discovered , that can so handsomely change their apparencies , upon the place , as they need not flie upon it ; so friendship when it is debaushed into passion , is very hardly detected : For when it is questioned by Gods authorized examinants , it resumeth the lookes and similitude of innocent friendship , and so remaineth undiscovered , not onely by the exterior inquest , but very often it eludeth a slight interior search of our own conscience , thereby proving the most dangerous theef in the familiarities with women : For this reason I must charge this admission of friendship towards women , with this clause of Saint Paul , While you stand by saith , presume not , but feare , for in this case we may warrantably invert the rule of Saint John , and say , that perfect love bringeth in feare : wherefore I will conclude this case with Solomons sentence , Blessed is the man who feareth alwayes , he that hardneth his heart shall fall into mischiefe . § VIII . The Conclusion framed upon all the premised Discourse , and our Love safely addressed . NOw then upon these evidences , we may fairely cast passion in this charge of Treason against the Soveraign of all our love , and consequently , all libertine discourse , and familiarities with women , may justly be noted as Malignants , which legally in Religion ought to be sequestered ; nay even friendship it selfe ( with persons to be feared ) lyeth under some cloud , as requiring a continual suspitious eye upon it , to keepe it safe from all intelligence with sensual appetites ; in so much as when it is sincerest , it must be watched with great prudence to be kept safe : for which cause in stead of all these perillous commerces of our love , I will preferre so secure an object to it , as Saint Augustine saith of it , Love but , and do what you will ; this is the increated beauty of God , in which there is not only no feare to be had of our over-loving it , but even there is no fear of our not being out-loved by it , and so our love is alwayes secured to us . Therefore , O Soule ! Why doest thou halt and hesitate about the loving him , who must needs love thee faithfully ? and art so prone to love that , which if it love thee at all , must do it perfidiously , either deceiving thee or some other : thou shalt alwayes be unhappy in loving such , which if another love , thou shalt be offended ; or if they love another thou shalt be tormented : The love of God is exempted from all griefe or care ; for in his loving of others , thou shalt joy , and that all may be in love with him , thou shalt wish : This is the transcendent sufficiency of Gods good , that he may love all , and be beloved of all without any detriment or diminution of either the lover or the beloved , but with a fuller joy of both : All other things are infirme , scanted and indigent , which are not sufficient for the loving of two , or the being beloved by two , without defrauding of one of them . You then , that by love seeke contentment , why do you love that , which even the loving of , is disquiet ? O love him , who even in the necessary disquiets of this life , can make you happy ; how idle is it to love such goods , which by loving thou deservest to want , and not to love that good , where the act of loving is the fruition of it ? for God being beloved becommeth yours : other goods when you love you become theirs , and so indeed you want even your selfe by such loves : God is only to be wanted by not being loved , and all other things which you leave for God , you find again in his Love ; O then love that only , which alone is all things . To conclude , all you who have much to be forgiven for other loves , transferre betimes all your affections upon him , where you may hope with the blessed Penitent , To have much forgiven you , for loving much : Thus only you can hope to attain to the state Saint Paul prescribeth to abstain from all appearance of evill , that your whole spirit and soule and body may be preserved blamelesse to the comming of our Lord Jesus Christ , and God grant that our soules may meet him with the lamps of the wise Virgins only lighted in them ; and then we shall be no more in danger of ceasing to love what we should , when we enter into our masters joy , which is eternall love . The fourteenth Treatise . The Test and Ballance of Filiall and Mercenary Love. In five Sections . §. I. Of the value of Love , and Gods tolerating some mixture of selfe-respects in it . WHen Esdras had cleared to the seduced people , that the Law of God could not dispense with their retaining of such strange women of the Land as lay in their bosomes , they pleaded for some time to make this painfull divorce , saying , It was not the worke of a day or two : So methinks , many who are convinced in this point , of the prohibition of this alien and strange conjunction of our Love , which is the child of God ; with vain passion , the daughter of the earth , pretend that by degrees they will sever this impurity from their loves , because it requireth some time , and much grace to make this division . I confesse , it is not the worke of a few good motions or remorses , it asketh as it were a melting and liquefaction of our hearts , to separate this drosse from the pure substance of love ; but we are so much furthered towards this operation , as the fire we must worke it in costeth nothing but the asking : It is that which the Spouse saith , are coales of fire , and have a vehement flame , and hath a speciall vertue to purge and calcine our affections ; according to the Prophets advice , of separating the pure from the impure : and we may confidently call for this fire downe from heaven , by the Spirit of our master to consume these his enemies , the concupiscence of the eye , and the concupiscence of the flesh , that are the opposers of this purgation , and refinement of our hearts which he demandeth of us , as silver seven times tryed . Reflecting upon the exactnes of this receiver of hearts , if we resolve to trade with our loves for the Kingdome of heaven , we must examine sincerely what temper of purity is currant with God ; for as passion doth both lighten and vitiate them in one kind , so is there another sort of drossines in our nature , which doth often too much imbase our love , by an over-allay of selfe respect , that rendereth it too mercenary , and of too low a value : it is very requisite then to be rightly enformed of the Standard by whose purity all our love , that passeth for the purchase of the Kingdom of heaven , must be tryed & tested . In our contract for heaven , there is a strange singularity , since both the paiment and the purchase , are one and the same thing ; differing only in degrees of intension and purification ; for infirme and imperfect love is our price , and love perfected and consummate is our possession ; namely , God who is love is all ; & as love is the best thing even in heaven as well as in earth , it is consonantly appointed for the chiefe commerce between them : wherefore God asketh but the heart of man even for all himself , & knowing that the heart in the most entire transaction of it selfe in this life , can remit but imperfect and defective love : we must examine severely what rates of imperfectnes God admitteth in our affections ; for in favour of our poverty , he accepteth some part of our payment , in that which is , as I may say , the base money of our nature , mercenary love , which he alloweth for the conveniency of our indigent and decayed estate . Methinks by this allusion we may appositely explain what degree of allowablenes mercenary love may be accepted at ; for as base money is a meanes of commerce between the rich and the poore , and is not commonly allowed in payments , above some low summe : so God in condescendence to the poverty and incommodity of our nature permitteth mercenary love in some proportion to be currant , between his plenty and our penury , but will not accept our totall discharge in it , we may have some selfe-respect in our affections to God , that may represent to us our rewards , as a beneficiall traffique and correspondence ; but if we assigne all our love too partially to the interest of our private blessings , we are in danger of losing heaven , by trading only for it ; by reason this kind of love seemeth to treat with God only , as he is in heaven , not to affect heaven as it is in God ; and so we may faile of both , by this misplacing of them in our desire ; they who seeke God first , are sure to find heaven with him , but they who looke at heaven only , are not so sure to find God : for in this Court the very aspiring to the Kings favour is the acquiring it ; and we know the having grace and credit is a better security for the making of benefit , then the affecting of gaine , is an addresse to the attaining of favour . This considered , we must be advised , not to reckon too much upon this baser species of mercenary love , for though it be admitted for some part of our account , it will not be accepted for the whole summe of our purchase , it must be the gold tryed in fire which the Angell adviseth us to provide , that must make the greatest part of the price of that precious Pearle for which we traffique : and this is filiall love , even as pure as wee can refine it , in this our ●ordid constitution : Wherefore I conceive it will be expedient to lay out some pieces of both these loves , that those who desire to discerne their differences , may have some facility to weigh their own dispositions by these portions of either of them exhibited as just measures , whereby they may judge their due proportions . §. II. Mercenary Love defined , and the relying much on it disswaded . MErcenary Love , is that which affecteth God chiefly , in order to our own remuneration , and so seemes to looke up to heaven , rather as on a mirrour of reflexion , then as on the essentiall splendor of Gods presence , whereby this aspect on God seemes more referred to the sight of our selves in him , then to the seeing of him in himselfe : this kind of love then savoureth much more of the minds immersion in our senses , then of the spirituall nature of the soule , which by her own instinct pointeth back to heaven , in order to a free returne to God from whom she issued , rather then that she is drawn thither by a reflexion on her selfe : and the more the soule is abstracted from selfe-respects , the more genuine and kindly return she maketh of love ; which free and ingenuous reaspiring to her own repatriation , we terme filiall love , which is to love God more fervently , for what he is to us by his own nature , then for what we are promised to be by his grace , which is a due to God , who as he is a father to us , in so admirable a kind , as his love to us , not his delight , as in other fathers , is the occasion of our being ; so his being , rather then his blessings ought to be the object of our love . But in our degenerated nature , mercenary love seemeth to be the Elder Brother , yet as it is the sonne of the Bond-woman , so is it not the heire of the blessing ; though God doth heare the voice of this Ishmael , and assignes some allowance to it , yet he settleth not the Covenant upon it : Filiall Love is our Isaac , the issue of a free ingenuous Soule , the spouse of God , and of that stock , Christ , as the Apostle saith , is born in our hearts , and the chiefe blessings of christianity are entailed upon this seed of the Holy Ghost , Filiall Love. Notwithstanding we must acknowledge this Ishmael of mercenary love to be a legitimate issue , though of a servile mother ▪ for King David himselfe owneth the Linage of it , saying , I enclined my heart to performe thy statutes for reward : So as I do not censure the matter , but advise the regulation of the measure of it : For it may be said to be of the nature of Dwarfes , which are an imperfection , not a perversion of nature ; and so like them , the lesse it groweth , the better it remaineth , the littlenesse of it making some amends for the infirmity : And we may say aptly , that this kind of love , is permitted us for the hardnes of our hearts ; for from the beginning it was not so , since we know God made the soule to reflect backe upon himself , directly , as a Beame emitted from his own goodnes ; and so it was to revert upon him , in as direct a line , as Rayes are reverberated upon the substance from whence they issue : But we know who changed this course of the soule of man , and taught her this flexuous serpentine motion of selfe-love in which she seemeth now to revert to God : For selfe-love moveth in a posture of indirectnesse and retor●●on , winding and looking backe upon selfe-respects : yet Gods indulgence is such , as he tolerateth this infirme , crooked regresse of the soule , when by the succour of grace , the heart is sollicitous to rectify and straighten the course of our loves reflux , bending as little as we can in the obliquity of our nature towards private references , and addressing the major part of our wishes in heaven , to the glory of God. When our hearts do sincerely aime and point at this straight filiall love , God , like a tender father , doth rather compassionate then reproach the wrinesse and indirectness of our paces , in this feeblenes of our feet , when our hearts are set straight in this way of our loving him , as we see fathers deale with little children , which they call to them when they beginne to try to go alone , when they see them crosse their feet , and reele forward in their weake faltering motions , sometimes falling by the way , they . do rather cherish them then chide them for this imbecility : so God , when he seeth the heart straining forward , with the best of our powers , towards a simple immediate love of him , doth not discourage this infirme staggering of our nature , between mercenary and filiall love ; and in conformity to this his Method with his children , God saith by the Prophet , I have taught Ephraim to go , and taken them by their armes , and then in condescendence to our degenerous and ignoble nature , he advanceth further , and saith , I drew them with the cords of Adam , with bands of love : that is , God presenteth us with such attractives , as affect most our interested constitutions , which are the objects of remuneration , and private salary ; and of these threads , ( made of the fleece as it were , of our own nature ) he vouchsafeth to frame cords to draw us , and fasten us to the love of him , but we must not take this mercifull indulgence given to our defectuosities , as a dispensation for the sordidnes of our loves , but rather in a holy effect and contention of gratitude , strain to love God the more purely , and irrespectively to our selves , in regard of the transcendent benignity of this dispensation . This supposed , we ought to consider mercenary love under the same notion , as Saint Paul exhibits to us the Law of Moses , as a Preceptor or Tutor to us in the childhood of our love , to lead it by degrees to filiall love , which is the full age of our affections : For indeed while our love is in this first infancy our minds may be well said to be in bondage under the elements of the world , rather serving upon a servile contract , then acting as heires of the Promise ; which dignity a Christian evidenceth only by filiall Love : indeed the other sort is rather legall then evangelicall , and alone bringeth nothing to perfection . §. III. Filiall love described , and some strong incentives presented to kindle it in us . NOw then ( as the Apostle saith , ) Let us leave these beginnings and rudiments of the doctrine of Christ , and covet earnestly the best gifts , and I will shew unto you a more excellent way ; by as much as the matter of the altar of perfumes was more precious then that of Holocausts , let us then leave fouling our hands with this brasse of mercenary love , and fall a telling out this gold of Filiall dilection . Filiall love is an adherence of our hearts to God , under this mixt notion , principally of his own being , and secondarily of our relation to him : So as this may be said to be a repercussion of his own light upon him , as simply as our compounded nature can reflect it , the light of Gods countenance impressed upon us , being by this love reverberated upon the divine nature , From the eyes of the hand-maid , fixed upon the eye of her mistresse , more in order to the duty of her nature , then in private affection to her selfe ▪ So that this kind of love seemeth to be in the regeneration of man in the age of reason , what the soul is in his first generation , to wit , the first principle of life : For our devotion is but as it were an Embrion before it receive this animation , which is induced by an infusion , even of that love , wherewith God loveth himselfe , since it is the holy Spirit diffused in our hearts , that quickneth and informeth them by this kind of love : This is then the onely sort of affection worthy of God , whereby we returne him that part of the divine nature , we partake by his communication , while we seem thus to remit the holy-Ghost back to him out of our hearts , loving God with the same affection , we derive from this residence in our soules . Methinks the dignity and present delight of this noble love ( though it were an unthrift anticipation in this our minority , and were to be discounted to us out of our future estate of loving ) might tempt a soule to take up for her present joy and satisfaction , the suavity and blessednesse of this excellent love : how much the rather ought we then aspire to this degrees of loving , when the estate of our reversion is reproved proportionately to the degrees of this our anticipation ? This may well be the Method of such a father , whose portions to his heires , are the injoying himselfe ; no wonder then , that the desire to preoccupate this state , should augment the childrens inheritance : For the Father ( who is infinite love , ) must needs be largest to them who have advanced to themselves the most of Filiall love : and the reason is , that this Celestiall Father can reward nothing but his own gifts , assigning alwayes second benefits , by the measures of his first liberality : and thus the more he hath inriched us with this love , the more he remunerateth the possession of it ; so that mercenary love when it is understood , will be found to damnifie it selfe , by this projected aeconomy of selfe-provision : for in this commerce , all private reference imbaseth so much the species wherewith we negotiate , as it falles in value , just as much as it riseth in quantity . When we reflect upon the state of humane nature , we may collect easily , how much God desireth this correspondence of Filiall love , since even from the forfeiture of all our filiall dignity , he tooke the rise of a nearer and firmer alliance of our nature unto his , and fastned it so to this filial constitution , as he took it out of mans own power , ever to divide or sever it againe from this relation ; for even the sinne of man can never divorce our humanity now from this filiall state , since the naturall Sonne of God , will now no more cease to be man , then to be God , so inseparably is our nature now fixed in this filiall reference ; for though individuals may by want of Filial love to the divine nature ) separate themselves from a blessed participation thereof in eternity , yet our nature can never fall from this divine conjunction , but shall remaine elevated above that of Cherubims and Seraphins to all eternity . O who can contemplate this , and consent to love God , lesse nobly then our present nature will admit , considering we have even the noblenesse of our nature , now set out to us as an object of our love ! for as it is in Jesus Christ , we cannot over-love our own humanity : and since God hath done as much as was possible for him in honour of our nature , shall man be content to love this God , lesse then is possible for his constitution ? nay there are grave Divines , who indeare this obligation upon our humanity by this supposition , that God lost the love of much nobler creatures , by his preference of mans nature before theirs ; and if the supreamest of all creatures , thought this as a partiality to an unworthy subject , a provocation to leave loving of God ; shall not this prefer'd creature derive from hence a powerfull motive to raise and purifie his love , in respect of this so obliged proposure ; whereof the Apostle glorieth , and insisteth much upon the prelation of the seed of Abraham , before the nature of Angels , as one of the strongest inducements , to ●nterest our hearts in this filial affection . And since God hath prefer'd the nature of man , before that of Angels , not onely in point of honour , but likewise in the part of succour ; why may we not suppose he valueth more the love of men , then that of Angels ? this conception may safely be made use of , to incite us to the studying the abstraction and spiritualizing our loves , to the purest degree of our compound nature ; in which ( the very disadvantage we have more then pure spirits in the devesture of self-respects ) may be converted into a conducement to the value of our purity , by reason the opposition of our bodyes in this disinterested love , is counted to us an indearement of our hearts , when in this reluctancy of one halfe , we reduce our love to that decree of implicity which is compatible with this our complexure ; and as Saint Jerome saith of the chastity of virgins composed with that of Angels , There is more felicity in the one , but more fortitude in the other : So we may say respectively of their two loves , that there is more happynesse in the one , but more Heroicknesse in the other . What Angelicall love exceedeth in the finenesse of abstraction , humane may answer in the fidelity of extraction , since his is laboured and formed out of repugnant matter ; for man must overcome , what Angels have not to resist , many materiall adherencies incorporate in his senses , insomuch as the sonnes of men for the purifying their affections , must ( as it were ) cease to be themselves , and these spirituall substances for the simplifying of their loves , need but rest and remaine themselves . Wherefore in this ods of natures , in this act of loving , the difficulty on mans part passeth as an allowance of some disparity in point of finenesse and separatenesse ; and taking our loves with this allowance , they may be thought as currant with God , as those abstracted affections facilitated by a more simple nature ▪ so that when man sigheth , ( as the Apostle saith ) as burthened with inviscerate interests , longing to put on this pure spirituall vesture of Filiall love , this kind of heavinesse of spirit , may be said to make his love weight in heaven ; and indeed the easiest way to lighten this kind of burthen of selfe-respect , is to sigh it away by degrees ; for nothing looseneth and bloweth off more this dust about our hearts , then these breathings and aspirations of the soule in a resentment of those impure mixtures , the body infuseth into her love to God ; so that we are , as I may say , allowed what our nature aboundeth the most in , which is sorrow , to make up that wherein our love is the most defective , which is simplicity and immixture ; since a pure and sincere sorrow , for the mixture and impurity of our affections to this indulgent Father , is accepted as a compensation for the defect of pure and Filial love . §. IV. Motives to Filiall love , drawn from our severall relations to God , as also from the dignity and advantages of this sort of love . LEt us observe a little under what affecting notions the divine Trinity vouchsafeth to exhibit it selfe to the love of man , the first person under that of a father , the second of a brother , the third of a comforter or a friend ; so that the love of man may be said to be an act wherein they have all one indentity , while they are distinguished into these three obliging relations , issuing out of the unity of love ; thus the deity seemeth to draw it selfe out into these several lines of benevolence , to take in all the wayes and avenues to our love , since there is no inclination that is not suted and matched by the●e agreeable correspondencies , if our affections do not so easily ascend to the relation of a father , we have that of a brother , which is level and even with the current of our naturall love , and if it seem to runne too stilly and slow in this channell , we have the respect of a friend and comforter to turn it into , in which our affections may be said to runne downward in respect of their pleasant current , and so to have the quicker motion : thus hath the divine charity fitted all the sympathies of our rationall nature , with competent and attractive motives to ingage our loves unto it selfe . Doth not then this Method prove what God saith by the Prophet , What could I do that I have not done for this generation ? shall man then leave any thing undone , that his love may retribute ? When the Prophet aslae●h in admiration of Gods condescendence , What is man that thou art thus mindful of him ? may we not answer , that though man was nothing but by Gods minding him , yet now by that act of bounty , he is become sonne , brother , and friend to God : Then may we not ask now with greater wonder , What is man , that he can be unmindfull of God ? and attend to the loving himselfe who is nothing , thereby deducting from his love to God , who offered him yet more for his affection , the becoming even like himselfe , for but loving him all he can , and specially when selfe-love which opposeth this integrity , reduceth him to worse then nothing ; surely no body can seriously ponder this state and obligation of man , and not cry out with the Prodigall , if he have hitherto mispent and dissipated his love , Father I am unworthy to look upon thee in this relation , and if he have not been such an unthrift , neverthelesse if he find much mercenary drosse sticking upon his love , let him humble himselfe with the unsetled father , in the Gospel , confessing , Lord I love thee , but impurely , and do thou purge the impurity of my love , and love that calleth in for this succour , groweth strong enough by this displicence of his weaknesse . This indulgent dispension with our defective love , floweth from that gratious relation of friends to the Son of God : which dignity seemeth so firmly instated in our nature , as the conferrer of it did not degrade , even Judas , after the forfeiture thereof , he was received with the title of friend , when he came to renounce all his rights to that concession , it seemeth he was yet in a capacity of being restored , if he would but have pleaded by love and sorrow for his restauration , he might have sold God , and yet have injoyed him , if he would but have loved him after he had sold him ; had he instead of casting the price of his dispaire , into the materiall temple , brought but back his faith and his love to the living temple , casting himselfe forward at his feet , as a counterfall to recover his falling backward when he fell from them , had he then with penitent kisses repai'd unto Christs feet , besought the taking off that perfidious impudence which stuck upon his lips , we may well believe Christ would have received him in this returne , with Friend thou art welcome , comming with these kisses to signe the Sonne of man's being the Sonne of God , and it is very probable he would then have equalized the good theef . O what cannot love obtaine of him who loved us so much , as he seemed not to love himselfe in the expression of it ? Let us then copy this love , as well as our disproportions allow us , and aspire to such a dilection of him , as may seeme a desertion , and even an exinanition of our selves , which were as the Apostle saith , the degrees of his love to us ; and in this our imitation of his love , we have a strange advantage of him ; for he was faine to take upon him the forme of a servant , to expresse his excessive charity , and we put on a divine similitude in this our exhibition of pure disinterested love to him ; for we manifest our partaking of the divine nature in this denudation of our own , when our love is refined and purged from mercenary respects . And when we penetrate into the divine nature , we perceive that we are so farre from losing any thing by this self-post-posure , as we lose even no time in point of our remuneration : For there is no interim between our loves looking on God for himselfe , and the seeing our interests in God , since in the same instant , our loves look directly upward upon this mirour of the Deity , it reflecteth to us our own blessednesse , and the lesse we looked for our selves , the more we then see of them , resplendent in that clarity . This Celestiall mirrour , maketh a reflection much differing from all materiall ones , for it doth not send back to us the same image we set before it , but a farre better then we had any capacity to expose unto it : for when our love looketh upon God , refer'd simply to his own essentiall purity : This sort of mirrour returneth to us not so much the image of our loves to God , as the representation of Gods love to us , by reason we see then God loving us , in this our intuition of his goodnesse : which reflection sheweth us a better character of this manner of our love , then we could have prefigured to our selves ; and when we behold our selves in that image of Gods loving us , we cannot overvalue our selves under that notion , so that this is a blessed and a safe course , joyntly to please God , and humour our own nature in a selfe-complacency . Thus have I endeavoured to figure these two loves , and I have set them both in the tabernacle , but in unequall ranks of dignity , the one without , among the utentsils of brasse , the other within the vail , among the instruments of gold : so as the most ignoble of these two species , is allowed in the service of religion in some degree , but is not accepted single , as sufficient for our religious oblation : For God tollerateth no longer the infirmity of that love , whereof we our selves dispence with the insufficiency , so that the relying upon mercenary love , may decry it , while our disclaiming the meannesse of it , may hold it up current with him , to whom King David paying the purest species , said , Thou art my God , and standest i● no need of my goods . §. V. Advises in order to the preserving this sort of Love and fraternall dilection , represented as a gracious rule whereby to judge of our rectitude in filiall love . THese two loves being thus set by one another , ( whereof I have not only drawn the several complexions , but delivered the diverse constitutions , ) there is little doubt which of them will be preferred , but much , which will be rightly pursued , for our degenerated nature is apt to believe that the verball preferring of Filiall love , is the having it : and certainly , many who have been neare it , have missed of it , by concluding they had attained it ; and many have lost it , by conceiving it might be kept , and left loose without much attendance , whereas they should remember that it is not the Spring of our fallen nature , that of it selfe riseth to that point from whence it fell ; it is the force of grace which can only raise and re-mount it to this elevation ; and our spirits must continually attend this operation of Grace , to force up this pure affection against the risings of our sensitive appetites , which make steepe oppositions to this reflux ; insomuch as if this worke be not assiduously intended , our affections quickly sinke into the channell of our earthy nature , which is interested and mercenary love . They who pretend to keepe their hearts exalted , as the Prophet saith , above the altitudes of the earth , in this purer element of filiall love , must watch it continually , when they hope they have it , and still pray for it as if they feared they had it not : and there is no so ill sign of our having any of it , as our presuming we have enough of it ; as Saint Augustine saith of the knowledge of God , that he who hath speculated his nature never so long , when he commeth to think he hath found a compleat definition of God , may be then said to understand the least of him : So may I say of Filiall love , they who have been never so long filling their heatrs with it , when they presume they are full enough , are then the most devoyded of it : It is in our love , ( referring to the immensity of God ) as in numbers relating to infinity , wherein any summe never so great , when it is once cast up and stai'd in any total , may be said to be further from infinity then a much lesser number , which is still running on without any determined period : So any degree of love to our Creator , being once voluntarily bounded and circumscribed , is farther off from our interminate duty of loving , then an affection never so much behind , that is still advancing without a purpose of terme or limitation . This then may be an infallible note of the deficiency of our love , when in any straine of interior fervor , we conclude we may stay our loves at such a pitch , and make plaines upon it , never aiming at a higher flight , and this may be a secure rest for such hearts , as are yet never so infirme in their loves , that as long as they pursue sincerely the premotion and advance of them , loving all they can , and resolving never to love lesse then all , they can improve their loves by any solicitude , they may believe they love enough , for nothing reacheth nearer Gods actuall infinity , then this ( as I may say ) optative infinity in the soul of man , which though she can never reach the other infinite existence , yet hath a possibility of never staying or limitting her motions towards it : This consideration drew from Saint Bernard this elegant indearement of the capacity of love , in these words to God , O otherwise incomprehensible Majesty to a soul loving thee ! thou seemest comprehensible , for though the conception of no soul or Spirit can comprehend thee , yet the love of a true lover of thee , comprehendeth all thou art , when he loveth all thy being , how great soever it be . What greater incentive can we wish for the purifying our love , then to conceive that capacity to be granted to our love on earth , which is denyed to our understanding even in heaven , to wit , the full comprehension of God ? but there is no love unlesse perfect filiall , that can beare this so large ascription : For our mercenary affection may be said to look upon divinity but as an object angular , onely as it pointeth unto our selves , and doth not spread out souls upon the spherical and circular form of the divine goodnesse , as it is it selfe , imbracing all forms and beings , which latitude and expansion ▪ is peculiar unto Filiall love , as an operation of that all-comprising charity , diffused in our hearts by the holy-Ghost : For all our love to God is inspired by himself , as the light inlightning , maketh the light that is illuminated . God hath provided so kindly against our mistaking of our way to this excellent love , as he hath set us a sensible mark to guide us by , which is fraternall love , which we have as a kind of visible object , whereby to direct our course ; so that if our love lose sight of this mark , we may be sure it is out of the way to filiall affection , for the beloved Apostle ( in pursuit of his Masters specifical difference given to know his disciples from others , which was the loving of one another ) giveth him the lie , that is so bold as to say he loveth God , when he hateth his brother : And sure it is a speciall mercy , the. laying for us these sensible steps of sociable dilection , whereon we may feel our hearts rising up to that imperceptible object of the Deity , that by loving what we do sie , we may direct the course of our love to what we do not see , if we wanted this land-mark , ( whereof the Pharisees took down the upper halfe , when they shortened the precept of loving our neighbour , to the length onely of reciprocall friendship ) our love would be much more exposed to deviation , in the course to heaven ; For we know it is much easier to keep our way at land , where we have diverse sensible marks for our guidance , and information of our advance , then at sea , where we keep our course by accounts of art , and little visible directions ; and our love to our brothers , seemeth to be a passage of our minds by land , since in that motion , in our own element , we have many marks and signes of the rectitude of our love ; whereas the elevation of our loves to the invisible being of God , seemeth to be a course at sea , wherein we are conducted onely by spirituall and abstracted notions . We may therefore account our selves much favoured by having fraternal love as a sign & secure token of our loves being in a straight and rectified addresse to God , and the bosome - disciple of Christ fixeth this , as the pole by which our love may safely set his course to our Celestiall Father , affirming that He who loveth his brother , abideth in light , and in him there is no scandale ; this is grounded on his Masters assertion , that the second precept of loving our brother , was like the first of loving God ; and these two loves may ( me thinks ) be said to be different : but as the Divines say , Gods attributes are distinct from his Essence , not really in their own nature , though they are severed by distinct conceptions in our understandings , to wit of Gods wisdome , goodnes , justice , &c : we form conceptions distinct from his essence , which are all really the same thing with it : In like manner we frame diverse notions of this charity , as it is divided into these distinct exercises , which is really the same , & is distinguished onely by our understanding , according to these several respects towards God and our brother ; for it is the same inspired love that streameth it selfe into these diverse acts or operations : Let us then blesse God for this precept of Fraternall love given us as a visible pillar of fire , which while we have in our eye , we may be confident of being in our way , to the term of Filiall love consummate in the sight of our Father , who is as yet visible but in his images ; wherefore let us attend unto this duty , as to a light shining in this our dark place , untill the day-star of Filiall love rise in our hearts . Thus have I set before you Christian Charity in the forme of Jacobs ladder , on which our love must ascend to him who rests upon the top of it , and in this similitude mercenary love seemeth to answer well to the lower rounds neerest the earth , on which our infirme nature is allowed to set her first steps , and so to rise by degrees to the uppermost marches which touch heaven , to the which none reacheth but filiall love , and our fraternall charities seeme to be the side-pieces which combine and compaginate the whole frame ; so that these three concurrencies do compleat the meanes of our soules re-ascent to her Creator : And since Christian grace is derived from the filiall relation in the Deity , Filiall love in this state of our adoption must needs be the pillar & strength of Christianity , which like the pillars of the holiest part of the Tabernacle hath the head cast of gold , and the fact of silver , that is , it containeth not onely the purity and preciousnes of speculative love , but the pliantnes and commerce of practicall charity , whereby the feet in action , hold a proportionate value to the head in speculation ; thus by the intelligence of speculative , and the industry of acting charity , our souls are safely re-conveyed into our Fathers bosome , where the portion of every child is no lesse then the becomming like the Lord of all , our elder brother Christ Jesus , whose Filial love hath purchased this co-inheritance for us , upon this condition onely on our part , of loving our father and his , with an affection copied after his ; and the liker we draw this image , the more we shall resemble him when we shall become like him by once looking on him ; let every one then that hopeth this , sanctifie his love , as his is sanctified . The fifeenth Treatise . The Duties of a Christian towards Enemies , Divided into five Sections . §. I. The precept of loving Enemies , sweetned by miny Reasons drawn from Christs injoyning it , and his acting it . NEver ●an spake like this , said our Saviors enemies of him , when they came armed with Malice , and Authority to offer him violence : This singular attribution was due to all he said , but cannot , me thinks , be more apposite to any thing he uttered , then to this injunction of , Love your enemies , as good to them that hate you ; The strangeness of this precept seemeth to imply , That the Author of Nature onely could be the proposer of it , because the complyment with it seemeth to require a reversal of the instincts of Nature , and looks like a greater undertaking , then the re-edifying the Temple in three days ; this seeming as many miracles proposed , as there are Humane tempers in the world to be wrought upon : For the answering of Hatred and Injury with Love and Charity , seemeth more incompetent with our Nature , then the proposition which posed Nicodemus , since i● may be said to be less strange for Nature to revert to what she hath once been , then to transcend so much her own dispositions , as to be raised from a Humane to an Angelical temper : For in this state of Charity , the spirit seems no ways acting by the impulses of the sense● . Me thinks those Coelestial Doctrines should have attested to his enemies , that it could be no less then the Creator of Men and Angels , that could undertake these Conversions of old men into children , and all men as it were into Angels ; and he it was indeed who proposed this renovation and exaltation of our Nature : and well might he do it , who had in his person brought God into Infancy , and Man into Divinity . We may ●i●y then proclaim of him , with them that heard him , referring specially to this article , of Loving enemies , that he taught not as the Scribes , but as having power : For the Doctors of the Law durst so little press this duty upon the people , though it were contained in their Commandments , as in complyance with the hardness of their hearts , they ventured rather to allow a Bill of Divorce to their loves , in this case of consorting with enemies ; and in this perverted liberty , Christ found the people strongly habituated . Insomuch as we may say not improperly , That o●● High Priest found the fire of this Charity , which came out of the flames of Mount Sinia , as much altered in apparence , as Nehe 〈…〉 did the fire of the Altar , that had been hid during the Captivity , which seemed turned into a thick water : And Christ Jesus , like Nehe●●as , took the same matter of the former precept , and spread it again upon the Altar , and extracted the first fire out of it ; for our High Priest explicated and unfolded this precept of Loving our neigh●●●● , the vertue whereof had long layen concealed , and seemed rather turned into a thick water of bitterness against enemies , then to retain any spark of love for them : But Christ by his explication and dilating of this precept , hath revived the fire that lay covered in it , and replaced it on his Altars , which kindleth now one of the best smelling Sacrifices we offer up in the Temples of the Holy Ghost , which is the loving of enemies , and doing good to those that hate us . This may at first sight seem such a burthen laid upon Christians , as their fathers could not ●ear ; but when we look upon the donative given at the same time that the imposition was laid , we may acknowledge these retributions , not to be tythes or first-fruits of that treasure which is dispensed to us for our inablements to this discharge , since the grace of Christ Jesus passeth all understanding much more , then this precept transcendeth natural reason ; For single morality hath by the hands of the Philosophers , affected to draw an exterior colouring of this image of Charity , in arrogating impassiveness unto humane wisdom : We then , unto whom the Divine wisdom hath imparted it self in so admirable a maner , teaching and acting this office , may well avow the gift to be much greater then the charge : And truly , when they are ballanced together , this order seemeth more an infranchising , then a fettering of our Nature , which without it seemeth rather bound , then free to revenge , such is the dominion of our irritated passions ; so that Christ , by this injunction , may be said to have set us at liberty , not to seek our own vindications , wherein the violence of our Nature seemed before to ravish us of Free-will : wherefore even in this point , wherein the Gospel seemeth the most co●rcive and constraining , it may rightly be said to be The Law of Liberty ; he that in our Nature led captivity captive by this sort of Charity , hath given the same gift unto men , as his members , whereby they are inabled to triumph by the same love over all foraign and in●rinsique enmities . We then who may own a participation of the Divine Nature , cannot justly except against this obligation , of acting more by the inspirations of that Nature , then by the instincts of our own ; and our Savior seemeth to have affected so much , the inviscerating this disposition in our hearts , as he claimeth the first introduction of this precept , to recommend it to us , as a special property of his mission , that the kindeness to his person might sweeter the asperity of the command , he saith , he giveth us this as a new commandment , To love one another , and thus owneth the having instituted , what he did but redintegrate ; it seemeth he meant ( by setting the most he could of himself to this order ) to work the better upon our Nature , by that sympathy which is more sensible between him and us , then between us and the other persons of the Trinity ; and surely all the prints of this duty were so efaced , as these conjunctions co-existing in Christs person , seemed requisite to induce this renovation , viz. Man for a capacity of suffering from enemies for our example ; and God for a power of imparting an ability of imitating such returns of love , to injuries and violations . But supposing these two capacities , united in the person of the precepter of this conformity , the newness of such a person taketh off all wonder , from any innovation can be induced by such a Ministery ; And , me thinks , we may say of this Doctrine of Loving enemies , as S. Paul did of that of the Resurrection of the dead ( though in this point Christs infirmity and passiveness promoteth the Commandment , a● in the other his prerogative and exemption evinceth the article ) That if Christ had not risen from the dead , the preaching of the Gospel would have been vain : So if Christ had not forgiven his enemies his death , and returned them love and benefits for all their provocations , the preaching of this article would have been of little efficacy ; for we know Christ found it wholly antiquated in the Law , and how little is it actuated in the time of the Gospel , with the help even of Christs precedent ? though he dyed for his enemies , and requires of us but the living with ours as if they were our friends ; this is but a favorable exaction , were the retribution claimed but by an equal : when God himself is then the sufferer , as well as the imposer , how can we be affected more with Humans enmity , then with this Divine friendship ; and leave following of Gods patern of charity , to copy out Mans draught of malignity , in his offending both God and his Brother ? Must not this preference of the example even of them we hate , before that of God , appear a strange ingratitude , when we calmly reflect upon it , since God hath been so solicitous , both for the cure and comfort of our infirm Nature , as he himself , in the person of Christ Jesus , chose to want all those things , the cupidities whereof do use to deprave and vitiate our affections , that by his contemning them , they might be deprised and vilified to our appetites ; nor hath he staid at this privation , but passed on , even to an assumption and toleration of all those things , whereof the terror and apprehension useth to divert us from the preference of his verities , that by his society we might be reconciled to these aversions , and animated in the pursuance of his preferences . Would we but consider then the remission of Offences to one another , as a debt we owe our Savior Christ , we might repute it a blessing to have some of that species of Charity to repay unto him , wherein he hath given us no less a treasure then our own Salvation ; and without the help of enemies we could have none of this precious species of love , which Christ so highly valueth , insomuch as our friends and favorers may be said not to be so useful to us , as our afflicters and maligners , when we make the best of them ; for they indebt us more and more to God , and these help towards our discharge and acquittance , by a means of paying , in some part , of the most difficult conformity we owe in Christian Religion : And we may observe , That Christ hath intailed most of his Beatitudes upon such estates as come to us by enemies , not by friends , as all sorts of sufferances ; and that friends commonly do less for us then we require , whereas enemies in this respect do more for us then we can wish , since out of their iniquity we may raise friends , that shall receive us into the eternal Tabernacles . This bitter fruit , planted in the middle of Christianity , and commanded to be tasted of , is as it were the counterpoyson of that which was at first forbidden ; the breach of which order induced the necessity of this , and this wholesome plant , as it is designed to cure the venome of the other , so hath it contrary properties , as the first was fair to the eye , and pleasant to the taste , but mortal in the operation ; so this is unpleasant to the fight , and unfavory to the palate , but medicinal in the effect ; this allayeth the heat of our feaverish passions , expectorateth all such obstructions as might impostume in our breasts , and draweth away the virulency of all those poysoned arrows that wound our flesh ; insomuch as that promise seemeth truly annexed to this , which was deceitfully given with the forbidden fruit ; for this doth really open our eyes , and shew us the true distinction between good and evil , whereof we are commonly ignorant , till the dilection of enemies giveth us this light , to discern injuries and offences to be no evils to us , without our helping them to that mischief , since the evil of pain can never change the species into that of guilt , but by our own voluntary translation . §. II. The averseness to this Duty ariseth from our corrupted Nature , promoted by divers subtile Temptations of our great Enemy . SInce our first Parents Reason was vitiated by this Temptation , of discerning good and evil , there is descended on us a curiosity of having them in this life still of our own making , and so out of our fellow creatures we make this composition of good and evil , by the rule of our private appetites : Thus cometh in that supposed variety of these two qualities ( the objects of all our passions ) which God hath no hand in ; for we attribute commonly these properties to things , as they respect our sensitive appetite , by which means , as many false goods as our fancies compose , so many true ills we frame by the same work ; for the wa 〈…〉 of such apprehended goods , is always accounted a real evil , and the fruition of them is likely in effect , what the privation is but supposed . Thus God suffereth things which have no true goodness , to work upon our imagination , under real apparances , and so to anxiate us as effectually , as if they were sincerely what they are fancied by us ; this is verified by the common experiment of our being so truly afflicted and perplexed , either by the defeature , or in the pursuit of vain desires ; and this vassallation is a penalty set by the true Judge of all things , upon our attempt to design , of our own heads , the forms of good and evil , whereof the right apprehension consisteth in judging of all things , as they respect the supreme and ultimate good of our being ; by reference whereunto we shall discern nothing to be an evil , that doth not deflect from the rectitude of that line which is drawn to the Centre of goodness , by the hand of him who is himself this Centre , Truth it self , and the way to it , as he termeth himself ; and our path is lined out to us by his hand , which hath drawn for us a trace of self-denial . So that in our peregrination through this world , we are not to go as if we were taking the air , where the fairest and pleasantest way leadeth always to our end , but as Travellers and Pilgrims we must keep on the straight narrow way , which Christ hath marked us , though it seem never so asperous and unpleasant , resolving with the Royal. Prophet , for the words of his lips to keep hard ways : Nay , in this our passage , our enemies seem to be our surest guides , since we may take a certain mark from them of our being in the way , which is our loving them ; and from our friends we can take no such assurance , for our kindeness and love to them doth very often mis-lead us into the by-ways of our inclinations ; so while we love but those that love us , we know our leader telleth us , we may be still in the ways of the Gentiles ; but when we love those that persecute us , and do good to those who hare us , this is an unquestionable mark of The straight and narrow way , treading in Christs very prints and vestages , in conformity to this rule of his dear Disciple , in this point of Charity , He that saith he abideth in him , ought himself also to walk as he hath walked . The great enemy of our Nature , who findeth the observance of this new difficult command , a proper expedient to repair the transgression of the first so easie precept , interposeth all his subtilty to divert this obedience , and he findeth this atempt nothing so hard a work as his first circumvention : for in this point he hath our Nature already gained to help him , whereas in his first enterprise it was fortifi'd against him ; in this case he maketh use of our eyes , being unhappily open , and presenteth us injuries , persecutions and hatred , as so horrid objects , that in their company he covereth even his own deformity , and appeareth lovelyer then they , to our imagination , in that light he setteth himself by them ; so as his own fouler enmity in the suggestion of malice and revenge is not discerned : and he is much bolder in this counsel , then he was in his first perswasion , for then he was fain to flatter us with the hope of having our eyes opened , and becoming like Gods , to be able to deceive us ; but now he presumeth to carry our wills by another kinde of insinuation , which is that of fear to become like inanimate creatures , having the eye of sense shut up and blinded by the conformity to this precept , the submission whereunto is represented by him as an examination and destruction of our sense : And our Nature ( which standeth too well affected to all propositions that seem to defend the rights of Sense ) is ready to take this enemies part in this determent and initation against all our other enemies , whereby the Serpent is commonly successful , in the discrediting this counterpoyson of mortification , prescribed for the killing of his first venome of disobedience . If we but reflect upon our first constitution and integrity , we shall easily confess this to be but just , that our Nature , which had but one commandment for her restraint , and broke that through a curiosity of enlarging her lights and capacities , should now be enjoyned to expiate part of this fault , by this closing of her eyes , and contradiction of her own sense , in submission to this commandment , so repugnant to our vitiated Reason ; so that were this imposed simply as a punishment upon our criminal Nature , it could seem but equal , that she who had introduced enemies and injuries into this world , should be obliged not onely to forgive , but to love and benefit them ; yet God is so indulgent , as in stead of exacting this duty , as a fine set upon our first forfeit , he seemeth to treat with us for the sale of our Revenges , as if they were Proprieties he would purchase from us , and offereth us no less then his eternal Love for our temporary dilection of enemies : Nevertheless , how few are there that will part with this illegitimate title to Revenge , even upon these terms . Our passions truly considered , are stated only upon Reversions , by reason they lay out always our present peace upon some succeeding expectation , yet they had rather trust their own powers , which can give them no security of their wishes , then resign their interests to God for such an exchange , as his promise of an eternal Triumph over all enemies ; and so likely , in stead of accepting this proffer of God ( which he is so gracious as to make even his own propriety , which is all Revenge ; our chief study seeketh how to evade the obligation of this precept , and how we may draw our particular aversions and animosities our of the compass of this order ) whereby we often make the party declared against it ( viz. Our private vicious Reason ) judge of the sence of this Commandment of , Love your enemies , and do good to them that hate you . The most part of the world take the same course to solve the difficulty they apprehend , as Alexander did with the Gordian knot , they will not take the pains to bow this precept , but break it out-right by a neglect and inconsideration of it : Others that would seem more reverent , are ingenious to elude it by way of explication ; by this means many bow it , so as to make it seem standing bent to their peculiar disposition ; and such humors use these words , Love your enemies , as some do , This is my body ; they strip them of all their literal sence , because they seem so cross and opposite to their Reason in a literal admission , they will not receive them in other then a figurative meaning , rejecting the reality signified by those words : Thus do those that would elude this precept of Love your enemies , because they finde this Command so averse to Humane sense in the literal acception , they would have it understood but as a kinde of figurative expression , to evade the reality of this duty , and so pretend to be obliged onely to some exterior shew and superficies of civility and fair behavior to enemies ( which is indeed but the figure or representation of Love ) while they decline the real presence of Fraternal Charity ; the reality whereof hath no less substantial a patern , then that of Christ Jesus's love unto us , given in this form , A new commandment I give to you , that you love one another , as I have loved you . It is not therefore so much the obscure , as the hard saying that averteth the conformity of our Capharnaites in this Article ; and alas , how many are there who are not scandalized at this hard saying , which seemeth so to their Reason , in the point of Faith concerning Christs Natural body , who do notwithstanding go back upon this Article of love to 〈◊〉 Mystical ? It is therefore requisite to plain and smoothe somewhat the rough surface of this Command ; for which effect there needeth onely an unfolding and deplication of the inside of this order , to shew , it is not so asperous and thorny as our Nature apprehendeth it by the first glances that light upon it . §. III. The relation wherein all Enemies are to be loved , and what offices are indispensably due to them , the omissions whereof can be redeemed by no other sort of Pieties . IF ever there were a just occasion of hatred given , it was that man had when he first perceived the injury he had received from woman seeing his own and her nakedness become as it were a minoir that reflected to him the figure of Death in his own face : How came it then to pass , that this passion of Revenge ( which is likely the strongest at the first straining , all passions being now so newly broken loose in the minde of Adam ) did not declare some violent resentment of this provocation , and fall into an aversion against his Temptress ? Sure it was , that he ( who had still so clear a light of his own Nature left shining in him ) discerned the Image of God remaining still upon her ; which object he saw deserved love and affection . This character , as it was not efaced by this occasion ( which was the seed of all injuries that have sprung up ever since ) so it remaineth still indelible in all Humane enemies : And as no iniquity can expunge that Image , so is there always left that object for our love in Humane Nature , even when it is the worst disfigured to us by any demerit of individuals to our particular : Unto this character is that love referred , which is by command assigned to our private enemies , whom we are not ordained to love under the notion of haters of us , nor to bless in relation to their cursing us , for this were to propose that for the object of our love , to which God cannot be reconciled , as Evil and Viciousness ; not could out Master and Law-giver love any , because they hated him : we may rather say , That because he did not love to be hated , he came even from Heaven to make friends of his enemies , that were capable of this Conversion , and shewed no love even unto Angels , in respect of the inflexibleness of their Nature , after their declared enmity ; but we can have no irreconcileable enemies , since Humane Nature is not invariable after judgement , like Angelical . Therefore all our Charity commanded for enemies , is in order to the working on them , by differing impressions , being designed to rectifie their enormity , not to confirm their crookedness ; for we are not obliged to any offices towards enemies , that are likely to continue and foment their pravity or malevolence . After our sincere and cordial forgiveness , all the assistance we are bound constantly to render them , is Spiritual , in fervent and devout intercessions to God for their recipiscence and restitution to his Grace . Temporal benefits are precisely due to them onely in cases of their extreme necessities , and in such proportions as rise not to the enabling them for those ill effects we may justly apprehend from their ability , what falls within our ordained duty , is , The not excluding them in any publike distribution of our benificences , in relation to our private discords , and the keeping our mindes disposed to succour and accommodate their particular distresses , in case of their occurring and presenting themselves to our charity . This is the term our Charity is positively commanded to reach unto , what it exceedeth this point is a free-will-offering , which passeth forward from the precept towards the perfection of Piety ; so that the positive exaction in this duty , can seem severe onely to such as are pinched with any of the straight orders of Christian Religion ; for all the exterior offices of obligation , respect onely the necessities of enemies , which our Nature hath no aversion to look upon , and it must be a very perverse temper that must not be moved to Charity by the state of superiority over an enemy ; besides , all our Supplies and Ministeries , both Spiritual and Temporal , are directed by God towards the conversion of our enemies into friends ; and in that respect we seem alowed a prospect of some present interest in all our offices , for the coals we are to intend the heaping on the heads of our adversaries by our benevolences , are such as are kindled in our own hearts , of Fraternal Charity ; they are not to be proposed as fuel to Gods fiery indignation against them , as is familiarly misconceived by many semi-Christians . When we ponder then ( even but rationally ) this duty , we shall finde it lighten in our hands the more we weigh it ; for what is commonly said of Death , sorteth well with this precept , viz. That is looketh horridly at the first aspect , but the longer it is looked upon , the less formidable it groweth , and by degrees it becometh familiar and unoffensive to our minde . In like maner the terror of this precept consisteth in the first aboard of it to our vicious Nature : the discoursing and acquaintance with it openeth to us the understanding of it , by which we are easily reconciled to our first prejudice of the severe countenance of this commandment ; and when we behold it in the form reflected from the light of the Gentiles , all Christians see themselves fellow members of one body : In which respect the resentment of offences may seem as unnatural , as our hating a wounded part of our body , because it paineth and distempereth the other : Doth any body project a revenge against his feet , for having stumbled and faln and hurt his face ? All wrongs and injuries done to one another , are ( in the constitution of Christianity ) but the failings and defects of one portion of the body , whereby another is prejudiced . Let them therefore who are so mindeful of those words of the Apostle , in not hating , but cherishing their own flesh , remember of these of the same hand , That we are all members of one another ; and so malice seemeth to incur this incongruity of hating part of our selves , if we allow our neighbor that relation to us which S. Paul assigneth him : If we would rather follow this method , of giving more abundant honor to the infirmer members , considering all injuries proceeding from some weakness and infirmity in the offensive portion of the body , this would be a prevention of that Schism so much censured by the Apostle ; and this course would keep the part offended from pain and vexation , whereas the other of resentment doth but indeed chase and inflame the sore . The Stoicks with the Ninevites will rise up in judgement against the viperous generation of our Non-Conformists to this Doctrine , when they upon the preaching of the voyce of Nature , undertook to suppress and mortifie these passions of Anger and Revenge : May not we then ( who have another maner of Dictator of this precept , even the Author of Nature personally acting this proposition , as well as preaching this observance ) fitly say to the Rationalists of this Age , what our Master did to the refractory of his , upon no unlike occasion , being upon the casting out of evil Spirits , if even your own children pretend to dispossess their mindes of all malignity , and to have the dominion of all passions , shall not they be your Judges , and condemn such , as with the succour of Grace conjoyned to reason , do not undertake the subjection of this passion to the precept and example of our Divine Directer ? The Holy Ghost intended this surely as a high reproach to Christs nearest kindred , when he telleth us that they did not believe in him ; and we are as much nearer a kin to God ( as I may say ) then the Heathens were , as Brothers are to one another , then Strangers : So that a Christians unconformity to this Doctrine , riseth to the highest degree of ill Nature and Malignity : They who remain wavering between the observance and the excuse of a punctual compliance with this order , are loose and unsettled in the foundation of Christianity , and all their superstructures of Alms and other materials of Religion , are but raised upon that sandy foundation Christ slighteth so much , which the least storm removeth and dissipateth : Such then ( who retain any uncharitableness in their hearts , while their hands are full of good Works , and their lives gilded over with the leaf gold of external Charity shining in the eyes of the world ) seem to me to do but as if a Leper should be very curious to make himself brave against the time of the Priests visiting his nakedness , since to our Searcher of Hearts , all cogitations are naked and discovered ; and if the interior be leprous and infected , we know even the finest garments and coverings it hath are accounted but unclean . Yet alas , how many are there who use this supervesture and palliation of their Souls , covering private Malices under specious Pieties ? all which are but like perfumes which one that hath an ill breath rising from perished lungs , employeth about him , which may take away the ill smell from such as converse at usual distances with him , but his bedfellow will not be deceived by those exterior Odours ; it is the breath of the Spouse which exhaleth those Odours after which the bridegroom runneth ▪ and smelleth them when he kisseth her with the kiss of his mouth : If the soul have not the soundness of interior Charity , all the gums and spices of Prayers and Alms do not sweeten her breath to her Divine Lover : In this case of her pretending to exterior beauty , tainted by this intrinsique blemish , she may be said to have the contrary properties to the beloved Spouse , for then it may be reported of her , That she seemeth beautiful , and yet is black ; though the complexion of her life be fair , yet the constitution of her substance is foul and unhealthful : Let none then conceive their Devotion sufficiently qualified , without the integrity of Charity for enemies . God is so gracious , as I have said before , that he offers to purchase of us all our claim to Revenge ; and men by specious acts of Religion , consorting with covered Malice , seem in stead of accepting this offer of God , to make him a proffer of a recompence in other actions , for his pretence of this alienation of their interests , and conveyance of their wils over to his pleasure : But alas , in this bargaining as it were with God by this offer of Pious exercises , we do but forfeit all we advance , and God applyeth them to the necessities of others , and accounteth nothing to our selves for the disoursement ; for God can accept nothing , in lieu of this conformity to Christ , it might seem a derogation from his exemplary remission of all injuries , if our obligation in this point were redeemable by any commutation . Let none then abuse themselves with this hope , to make such friends of the Mammon of Iniquity , as may protect their iniquity to enemies , let them leave their other offerings at the Altar of their distressed Brother , and go make their own unreconciled hearts an Altar , whereon they offer up to Christ crucified all their angers and animosities , which have this property of smelling very ill , while they are growing , and of making an excellent perfume when they are burning and consuming in the fire of Charity ; God smelleth these divers savors in them , in both these conditions : and surely S. Paul leaveth us no hope , that any act can move God which turneth not upon the Centre of Charity to on● Brother , since even that compassion which should break down our own houses , to build up harbors for others , and that Faith which did remove our Mountains and our Meadows , into the possession of our necessitous neighbors ; all these actions , I say , would be but painted schrines , wanting the substance of what they figure and represent , if Charity were not the engine that carryed all these motions ; there may be many works that hold this analogy with a tinckling Cymbal , the making their sound out of their hollowness , the being conscient of this emptiness of sincere Charity , may counsel the raising noise and voyce of their Piety , by the sound and report of exterior Charities , to such the Angel declareth , I finde not your works full before my God. Nor can we now excuseably mistake in the measures of this Charity , since Christ Jesus hath left us impressed and stampt upon his own life a new model of compliance with this new Commandment ; how unanswerable then is the method of many , who in stead of copying this exemplar , draw their charity to enemies by their own designs , by fitting this figure rather for their own Cabinet , then the Church of Christ ; this is the course of such as form their observance of this precept by the square of their disposition and facility to forgive some particular offences , that do not much sting their Nature , and allow enemies but such a sort of love as savoreth of contempt , which taketh away the taste and gust of Revenge : And so this maner doth indeed rather but change the dyet of our Nature , then keep her fasting in this precept from all her flattering appetites , for her vicious palate relisheth no less scorn and undervalue of enemies , then revenge and vindication . So that the figure of this Charity is lame and mis-shapen , and appeareth not taken , off from that mould which we have of our original , the form whereof is , Loving one another , as he hath loved us ; and in his model we shall not finde the least oblique angle of contempt to enemies : and sure though we cannot keep , in the forming of our Charity , an Arithmetical proportion to that of Christ , yet we must observe a Geometrical one in this our conformity ; which is to say , Though we are not able to attain to an equality of his Charity in point of quantity and greatness , yet our love may be in some sort at least adequated to his , in point of form and proportion , loving just so as he did , though not just as much as he ; therefore we are commanded to be perfect , as our heavenly Father is perfect , upon this occasion of our demeanor to enemies , which signifieth a conformity and similitude , not an equality or commensuration to the Divine perfection . As little Lodges may be built by the same model of the greatest Pallaces , so we are to design our Charity to our enemies , by the figure of Christs unto his , which excludeth all sort of animosity or malevolence against adversaries , and interdicteth all self-reparation , by contempt or despection of them , which voideth all the merit of sufferance and forgiveness ; and they who neglect the making their charity like unto that of Christ , in these proportions I have explained , will finde it so ill done , when it cometh to be set by that figure it ought to resemble , as it will not be known for Charity , so far will it be from becoming eternally like the Original Charity by looking on it , when every well copyed Charity shall pass into that configuration . §. IV. The inordinateness of our love difficilitateth this Duty , dissimulation in this conformity reproached , and many benefits derivable from a sincere compliance , represented : As also presumption upon the Theory of this Duty , disswaded . THe misapprehension of the Nature of Love seemeth a great occasion of our mindes being so aliened from the love of enemies ; pleasing objects do commonly strain our affections into such excesses , as we often know no love , but under the notion of a distemper in the concupiscing faculty ; and while our affections are accustomed to this inordinateness , we can hardly comprehend how love should be compatible with displeasures and contrarieties : So that the perversion of our amities , induceth this alienation from our enemies : Could we then hold love from straining into passion , we might easily stay anger from passing into sin , as is evidenced by the lives of all those who have discarded the pleasures of this age , whom we see keep in their hands so contentedly the injuries and offences thereof : We finde it verified in such estates , the growing potent when they are infirm , and the imitation of receiving Judas with , Friend , why art thou come ? they who are past being betrayed by the worlds kisses , are beyond the being disordered by the spittings of his ministers : But that even those , who are not called to this upper story of Christianity , may not mistake the nature of this love assigned to enemies by the image of that love they figure due to friends , they may be satisfied , That we are not enjoyned the same state and composure of minde to the adversaries and offendors , as to the friends and allies of our Nature . There is a certain inviscerate tenderness of affection , growing in our hearts for children and kindred , which is a kinde of spring of natural love , rising in our mindes , and running from thence in our blood , through our senses , and carrying with it a sensible joy and delectation in such affections : This sort of love is not ordained to be communicated to enemies ; and there is an intimacy and union between friends , resulting from an intercourse of mutual sympathy , which raiseth a pleasant alteration in the sensitive appetite , referring to such correspondencies : These sorts of consonancies and kindeness , are not assigned by God to the persons of our enemies and maligners ; this constraint is not put upon our Nature : To finde a refreshing air in the furnace of Babylon , is a transcendent grace , and rarely conferred but upon such as have been polluted with the meats of the Kings Table : Those who from their youth have disrelished the vain pleasures and honors of the world , may be gratified with this special benediction , of being tenderly affected to the persons of enemies , and the being solicitous to serve them , in conformity to the perfection of our patern , our Savior Christ . But our precise obligation reacheth no farther , then a sincere and cordial remission and forgiveness of all our offendors ; never seeking the least indirect retaliation upon the persons , fame or fortunes of our enemies . Upon the deficiency in these points , is our Saviors judgement denounced in the Parable , of our being delivered over to the Tormentors , in case every one forgive not his brother from his heart ; and in point of benefiting of enemies , the disposition is onely exacted , in order to their extreme necessities ; so that a temperate consideration of the terms of this Duty , will easily resolve with the Apostle of love , That even this command ment is not heavy . We must remember then , that this order doth not allow the common shift of the world , which is , The raking up our passion in the ashes of civil prudence , where malice is still kept alive , though it neither blaze nor smoke , to the perception of others : This allowance would make this precept the easiest to be observed , where it seemeth now the most incompetent ; namely , in courts where hatred , as well as many other mean things , is usually dressed up in so fine clothes , with so much art and dissimulation , as it looketh familiarly liker all things , then what it is . This disguise is the more criminal , as it seemeth to make even God of the party , by putting out his colours of love and sincerity , when all the exterior civilities and correspondencies are but set out as false flags , by which the enemy may be boarded with the more safety : for here the acts of enmity are commonly suspended , not so much out of fear of Gods prohibition , as of his defeature of the success , which is Judas's art , this watching an opportunity that the people might not spoil his bargain ; and so the attempt of revenge is but deferred by many , till it seem sure to the wisdom of the flesh , which we know is an enemy to God : In this sort Gods enemy shroudeth himself under his wings , while malice remaineth masked with sociable civility ; but indeed this dissimulation is so mean and irreligious a thing , as it may be said to brave God , and to fear Man : And having branded it with this infamous Character , I hope I shall not need press any farther the detestation of this counterfeit conformity . There may be so great advantage made of enemies , as certainly no ill-willer would act his malice upon one from whom he expected but a return of love : For the scope and aim of all violence and mischief , is the pain and resentment of the patient ; so that did we believe our harms designed would prove satisfaction instead of sorrow , malice would never alow the maligned party this gain upon her ; Envy would never set up her frames , if she thought that she did but weave her Rivals Nuptial garment : Christian Charity maketh this conversion of the works of her enemies , she cloatheth and adorneth her self by the same hands that invade her . Therefore we see most commonly , that they are such as are little skill'd in the nature of Charity , that offer injuries and studies revenges ; and it must needs be , upon their expecting such a temper of grieving and vexation in their patient , as they finde in themselves , otherwise they could not assail an enemy whom they conceived they should fortisie by their attempt : But true Christian Charity hath this excellent property , unknown to such strangers , and so improveth by her invaders by this unexpected capacity ; for there may be truly affirmed much more of the vertue of Charity , then was fained of the estate of Antheus , who was said to raise new strength from his fall , but this was onely after his being overcome ; he had been more invincible then Hercules , if he had doubled his forces by the gripes and compressions of his Adversary ; and this is the Prerogative of Charity , which therefore is insuperable by all violences , because she deriveth fresh vigor , even from the pressures of the hands that impugn her : In order to this , I have seen Charity painted with her hand upon a Compass , and this Motto , While I am press'd , I am inlarged , which aptly expresseth her true nature , and informeth us , That if we do not finde this opening and dilatation of ours , upon the pressures of enemies , we should resort to Christ with this sute of his Apostles upon this same occasion , Lord , increase our Faith : This request sincerely pursued in all our provocations , is always answered with this grant Saint Paul proclaimeth , of glorying in our probation , as it produceth hope , which is not to be confounded , because the Charity of God is poured forth in our hearts by the Holy Ghost ; and this infused love can be tested at nothing more approving , then Enemies and Persecuters : for true Charity must not onely have the clarity of Christal , but the solidity of Gold , it must not onely be lucid and shining in good Works , and firm , until some Violence strike upon it , but it must be like gold , by which it is so often symbolized , malleable and induring all percussions , without shivering or dissipation . This sort of Charity , hammered by the hands of enemies , and refined in the ardors of persecution , is that fire-tryed gold , which the faithful and true Witness counselleth us to buy of him to be made rich ; but this precaution is very requisite to be given such as intend this purchase , not to reckon on the possession thereof , until they have actually laid out some of it , since this error of the Angel of Laodicea is very familiar , to account our selves rich in it , when we are poor and void of it ; for the speculative promises we make to our selves of this treasure , are but such an account , as if one should calculate his wealth upon great Bonds and Obligations which he had made to himself ; our perswasions of this capacity proving often such self-deceivings , when this Charity is to be issued out in practise : For while the will may take this vertue upon trust , and pay no ready constraint and pain for it , upon these terms it freely engageth it self for future discharges of this Obligation ; but commonly when God sendeth enemies , affronts and indignities , to call in for the discharge of this Charity , our will doth oftner break and run away from them , then make good and acquit our Contracts : It is therefore but very bad Security which we use to give our selves , the presumption on this vertuous habit , before the practical demonstration ; for sure there is no precept of Christianity , wherein the speculation and the practise are more distant from one another then in this of , Loving our enemies , and benefiting our disobligers . §. V. The best preparatory disposition for the acting this Duty , which maketh no opposition to the course of Justice ; as also powerful persons admonished of their temptation in the point of Revenge , and animated by their exceeding merit in this fidelity . SInce it seemeth so unsafe , to presume upon the interior habit of this conformity before an actual probation , this question may well be made , What is the best preparatoty disposition , in order to the compliance with this precept , in all emergencies and occurrences of Injuries ? Whereunto I answer , The habit of sincere Humility , a vertue every one lays claim to , but most do it upon evidence which they forge themselves ; so as commonly , when the possession thereof cometh to be questioned before God , it indureth not the tryal ; In this case , we cannot recuse our Enemies for our Jury , since they are more proper then indifferent persons for this tryal , which is to be judged upon the testimonies of our humble and patient sufferings ; few will protest against flexibleness , under the depression of Gods hands , but most would fain hold the screw themselves , whereby they are let down , for fear of falling too violently or too low ; but true Humility abandoneth it self to the supreme hand , under which all other move but instrumentally , not excepting against any violent motions of secondary hands , whereinto it is delivered to be exer●ised . And if upon the pain we feel from our Enemies hand , we would with the eye of Humility look strictly inward upon our selves , we should for the most part discern , that it is dressing some defect we apprehended not before , as either the cancer of Self-love , which we have all in our breasts , or some tumor rising in Prosperity , or the Ulcer of Sensuality , or the vertigo and giddiness of youth , or the drowsiness and tepidity of Ease and Accommodation ; All which may be said to be like worms to Ships , that breed in us , eating and consuming us under water most , when we lie still in the harbors of temporal rest and security ; so that perfect Humility , understanding the unsoundness of Humane Nature , apprehendeth Enemies as Gods Surgeons , making all their operations , rather Cures of some Infirmity , then woundings of any vertuous quality . I may then safely propose to you the study of Humility , as the best qualification for the discharge of this precept , since he who commandeth us to take this yoke upon us , biddeth us , learn of him to carry it , because he is meek and humble of heart ; therefore by the same disposition we must needs be the best enabled in his method , to fulfil all righteousness . Nor doth this precept , of Loving enemies , and Forgiving offences , any way slack or retard the exercise of Justice , whose sword , though it draw blood , yet it sheddeth none , for it striketh onely in application to Gods order , not mans passion ; Princes therefore ( who are but Gods sword-bearers by the right of their offices , when they are provoked by any personal injury , as Ingratitude , or any other infidelity not legally criminal ) should remember , That though they have many other arms about them , yet they are warranted to strike with none but the sword of Justice . Revenge is justice that Nature would do her self , whereby that power which hath the command of regular Justice , may easily be deceived by our Nature , which ( when it is checked by the Law of God in this point of self-righting ) seeketh to slip in this appetite , under the cover of the Law of Man : Thus the animosity which powerful persons have in their hearts , easily runs through their veins into their hands , which hold and deliver out the publike Justice ; into which private interests do so commodiously insinuate themselves , as it requireth a great attention of grace to discern this surreption , and reject this intrusion of Revenge into the train and comitancy of Justice . Me thinks Princes , not being exposed so much as others to personal irritations , have it discounted to them in the equal imposition of this duty on them , of Forgiving private offences , and repressing the sence of particular displeasures ; since this Bridle must needs set the most uneasily upon their heads , the Crown seeming to take up so much room , as there is little left for the reins of this Command : In others , the violence of their Nature is often easily staid and repulsed by the steepness of the rise up to Revenge , but they are put to hold it pressing downhil , so that unless Grace bear the reins very hard , Nature will easily run away in this precipitate passion ; but as this difficulty maketh the restraint of this impetus the more painful , so the mastery thereof becometh more meritorious to them , then it is to less tempted Conformists . Certainly Princes who faithfully observe this command , make more of their provocations then they do of most of their bounties ; for by this subjection , they lay up their power in Heaven , in stead of laying it out on Earth : and at that day when all the Treasures of their Civil Liberalities shall be melted and dissolved , these their Sufferings and Self denials shall remain impassible , in that fire , which the Apostle saith , shall try all our works . Blessed then are onely those , who while they live here in greatness and authority , build their Monuments of such materials as may endure the fire of that day , when even the light affections of this life shall prove hay and stubble about their owners , passing through a flame , and the heavy passions of Anger and Malice shall sink their bearers into such flames as are never to be passed . Wherefore the best Monuments Princes can erect for their eternity , are arches of these solid Vertues , of Humility , Patience and Charity , which are the more strengthned , the more they are charged with the remission of injuries , and the dilection of enemies : These will out last all their Pyramides of secular Ostentation and Magnificence , the King of Heaven & Earth hath left them the model of this arch in his life , who was then in the strongest point of his Oharity , when he was bowed into this triumphant arch of Humility , bearing his Cross , under which as his body sunk , so his love to his enemies grew the more erected : none then can be so great , as to be exempted from this conformity , nor any so miserable , as not be solaced by this association . I may well then cast up all my divisions , respecting several conditions , and different provocations , into this total , That whosoever confess they have any sins , whereof they expect a forgiveness from God , must resolve to forgive their Brother , what offences soever shall require their remission , since this condition is expresly set upon their own pardons , If you forgive not men , neither will your Father remit unto you your offences : And our Savior Christ at his remove from his Disciples , left them this specifical distinction from the worlds dependants , The loving one another ; so as we may say , That our suffering King and Master hath set his Arms upon this Precept , for all his followers to wear , and to be discerned by . O let us then cast off our old Badges of Envy and animosity , which are indeed but the Cognizances of Cain , and let us put on his Livery , to whom we rightfully belong , remembring we are not our own , having been bought by a great price to glorifie and bear God in our body : And when we carry Christ crucified in our thoughts along with our own Crucifiers , the pretensions of our Nature to her resentments , will be out of countenance in that company ; and drawing all the grievances and aversions of our Nature , as coupled in the yoke with Christ , we shall easily confess , That even the burthen of this precept of dilection of enemies , sits but light upon the carriage of the Cross of Christ . The sixteenth Treatise . Considerations upon the Unsuccessfulness of a good Cause ; Divided into six Sections . §. I. That much Religion is required to assist us in this probation . THere is no Argument wherein Natural Reason hath more need of a Supernatural prompter , to help us to frame our conclusions , then in this of the miscarriage and frustration of pious and just designs , especially in publike causes : For God hath left us a convenient light , whereby to read the right of Causes , and our duties to them , which is our sincerest and most disinteressed Reason , judging by the known Laws of his Will : But to discern whether the Success or Defeature of any Cause concur most to the universal end of Gods Providence , this knowledge is seated in unaccessible light . We may read Gods present Will in Events , but not his consequent Order , which may require the demolishment of many particular goods , to build up the frame of the universal ▪ therefore the present ruine of single pieces of Equity , doth not derogate any thing from the goodness of their Nature : Wherefore the right of Causes ought not to be sentenced by the irregularity of Successes , which are always uniform to Gods universal design , though , disproportioned according to the model of our Reason . Surely they who shall seek to penetrate the Divine Providence by the eye of Reason , so far as to make a draught of the reasons of all particular occurrences , in the variations of Events , make such an attempt , as one that should gaze upon the Sun to enjoy more light , then when he looked upon the Earth : For they who press into this light , shall quickly be oppressed by the same splendor they design for illumination : And yet the infirmity of man is subject to such a kinde of Temptation ( viz. ) To study even the decyphering of all Gods characters , in which his hand to the Creatures is very often sent . For the successes and prevalence of Injustice against Honesty and Vertue , may be aptly termed Gods eyphers , in which his hand is soon discerned , but not his sense : Nevertheless , we do familiarly take Events for the key of all the characters of Gods Providence , and presume to read many of his Secrets very confidently by this key of the present form and figure of Events ; Nay , our zeal is often so ingenious in this art of decyphering , as it perswades us that we may even run and read the right of Causes by this light of Successes . Insomuch as S. Pauls case in Malta is very familiar in the world ; for while the Viper is hanging upon the Cause , and we are looking when it shall fall down and perish , then we make our Judgement to be Gods Sentence ; and when the Viper is shaken into the fire , and that destroyed by us , which was expected as our destruction ; when a cause recovers from this danger ; then commonly that is cryed up for Gods Cause , which before passed for his Curse . This is a familiar conclusion with such , who as we may say , know Gods Providence onely by fight , that is , by the external marks of Successes , and have no acquaintance with the nature and condition● thereof . Therefore as it is said of Philosophy , That a slight and superficial knowledge of it , may incline the minde of man to Atheism ; for if our minde stay , and rest upon second causes which are next to our senses , this fixure of our thoughts may keep our minde short of the Supreme cause ; but if we make a farther advance and progression into the reason of Philosophy , it will lead the minde up to Religion , as it shews the congruous dependency and subordination of all causes to Divine Providence : So in the first rudiments of Religion , which present us with a superficial aspect of Gods Justice under the notion onely of rewarding and punishing : This first impression may move us to conclude of the quality of causes by Gods present declaration in their promotion , or their prejudice ; but a judicious advance into the farther grounds of Religion , will carry us to a reverent suspense of our conclusions upon the present apparences of all Events , and apply us to the contemplation of Gods universal Providence , which the Psalmist calls Gods great abysse ; which when it is the most stormy to our Reason , when it drowns and desolates in our apprehension the right and justice of Humane actions , even then it runs in the proper course of universal Justice and Equity . There is also a regularity , even in the very wave it seems broken into , subverting all Humane order , though the concertation of this method falls not within our capacity ; for the Psalmist himself says , when the waves of this Ocean were gone over his head , Thy way is in the Sea , and thy pathes in many waters , and thy steps are not to be traced . A profound immersion in Religion , covers our Reason with a reference to Gods universal Providence , in those cases which seem to be void of his particular justice , whereas a looking upon Successes by the first glances of Religion , and discoursing on their Reasons by the flashy light of our private zeal to the Cause , may easily raise impertinent conclusions upon the present apparences ; and such hasty judgements are so little capable of giving rest to our mindes ; as they must needs keep them in a continual vassellation , according to the vicissitudes of contrary occurrences . Wherefore , as meer eagerness and zeal to the mastery and prevalence of any Cause , ought not to be the motive of electing our party ( for in that affection there is always some obliquity from the straight love of Right● , and leaning towards the conveniency , not an uprightness in our address to Justice ) so the success of our election ought as little to raise or abate the zeal to our Cause ; for by this varying of our measures , we seem to square our conformity to Gods method , as it answereth to the model of our Reason , by which we have framed conclusions upon our own suppositions of Equity : And this expectation of the Success of our Cause , comes nearer oftentimes to the flattering our own judgement , then applauding the Divine order and disposition of Events . §. II. Motives to constancy , after a prudent election of our Cause . GOd hath left us sufficient marks , by which to discern the right of publike Causes , though our mistake of them be very familiar , being swayed by some private partiality , which looks more upon the beam reflected back on our selves , then upon the direct beam , as it shines upon the publike good : But supposing us mis-led by our judgement , I conceive it less blameable to persevere firmly in our first application , then to be shaken from our party meerly by the motions of adverse Events . In the first case man doth but miss his way in seeking God , and in the last he seems to fear God may miss his way in coming to man ; for we know God is often said to come down to men in several acts of his Providence , and when the Psalmist says , He bowed the Heavens and came down ; there was a cloud , and mist under his feer● So that we must not look to trace his paces , nor judge of his design by some strokes and touches of his hand , but expect the time when the whole piece of his universal Providence shall be exposed and finished altogether : Then we shall discern how all postures , which taken severally did seem deformed , when they are set together in the whole design , do make an admirable concordance of Justice and Mercy . We must remember what S. Peter says , A thousand years , and one day , are the same instant object to God ; so as he sees all the broken and sh●vered pieces of our several times , intire at once in the mirror of his intellect , whereby all is evenness and uniformity in his spirit and sight , which is fraction and irregularity in our successive view of the broken portions of his Providence . Do not they then who are confused and distracted in their Opinions , upon the prevalence of unjust actions against the honest and unquestionable party , do , as if one should see a crooked and mis-shapen figure severed from the whole design , whereof it is a part , and knowing it to be of a great Masters hand , should yet wonder at it , and suspect the failing of the Artist ? when if this single figure were seen in the complete design , it would appear to be made for that mis-shapen posture it was to represent , in order to the perfection of the whole piece : For the particular present events in Humane actions which seem crooked , and deflected from the rule of Justice , are such portions of Gods Providence , severed for a time from the whole configuration ; for which reason , in this single existence of them , they seem disproportioned : Wherefore in this case we should look upon parts and portions of Gods works with the eyes of the wise man , concluding , All things live , and remain for all uses , and they are all obedient : all things are double one against another , and he hath made nothing imperfect : So , that which taken single may seem imperfect to our sense , being set doubled , and united to that part it belongs unto , becomes uniform , and complete in the total of Gods Justice . Since then our Faith tells us , That God hath disposed all things in weight and measure , we must suspend our judgement while the ballance is yet suspending , and not resolve by the present raising or depression of the scale , unless we pretend to hold Gods hand where our eye leaves it : For we know the scales of Providence are always in motion , as the Psalmist says , Now he humbles this part , now he exalt● the other : Whereupon this is that holy Kings supercession and suspense of his judgement , in these tides of the Abysse of Gods Providence , Thy cogitations are too profound for me . David rests his own cogitations in that depth which they cannot fathom , and satisfies his incapacity with rejoycing in Gods Incomprehensibleness , proclaiming joyfully , Thy Justice is as the Mountains , and thy Judgements as the vast Ocean , in which they who will study the reasons of the ebbings and flowings of happy and adverse Events in all kinde of Causes , shall be more confounded then the Philosopher was in the reason of the tides of the Sea. But one may more properly relieve himself , by doing with our Reason , as it is said he did with himself , by casting it into the bosome of the unsearchable Order ; concluding , Since I cannot comprehend the design of it , it shall contain and involve my submission to it . And being thus sunk deep enough into that Divine Element , we shall not feel the storms and agitations which are on the upper part of the waters . §. III. The variableness of the Vulgar upon Events , and a prudent conduct proposed . THe Athenians were a people so affected with curiosi●y and novelty , as rather then they would want new Religions , they would have even unknown gods ; so as their Liberties did not onely reach to the making of new Religions , but new gods : therefore it is no wonder if their Poets were their Priests , which moved S. Paul to argue with them out of their Authorities . It was no wonder this people , who had a several god presiding over every Humane action , should judge the equity of all causes by Events ; insomuch as when S. Paul preached to them one God , and his single Providence as the orderer and contriver of all productions and mutations , they thought this an abridgement of the priviledge of their Reason , to be enjoyned a subscription to one supreme Providence , without any private satisfaction to their discourse in the occurrences of this life : For when he told them , That by Gods works man could but feel out as it were by palpation in the dark the notion of the Deity , and could not expect to reade the reason of his administration by any light , but that of Faith ; this seemed to them babling , and talking idlely in S. Paul. Neither is it any wonder that people undetermined in Religion , should be so superstitious in Successes , as to make some Religion out of them ; for where Religion hath been loosest , Fortune always passed for a Deity ; and it is not strange that they who worship Fortune , should sacrifice their Reason to Successes , for then truly mens private Fortunes become their Religions . But where the knowledge and worship is resolved and uniform , the Divine Providence is erected in stead of Fortunes Altar , our Reason is offered up as an Holocaust totally consumed , and resigned to this order , and the fat of the Sacrifice is the evacuation of all our own judgements , in the event of things which do wholly transcend our Reason . Yet do I not pretend we should be wholly unmoved or unaffected with happy Successes , but in such cases we ought to look upon them , as they are simply in themselves mercies , not respectively , as we judge them sentences in our Cause : for in adversity the matter doth not declare Gods meaning , when somtimes it is intended to purge & improve , somtimes determinately to punish us ; therefore the matter of misery may be disliked , but not Gods meaning in it So prosperous Successes are sometimes meant as approbations , and often as derelictions to the desires of our hearts ; wherefore the matter of them may be affected , but the meaning of them not peremptorily concluded . Hence it is , that as in our enemies we may hate the sin , and not love the man the worse , so in our temporal advantages , we may be joyed with the success , and yet not like the cause the better , which is to have an equal disposition in them : For the choyce of our Cause must rest upon that immoveable Centre of the right and justice thereof : which when by our best and most disinteressed Reason we conceive fixed and setled , nothing that doth not better our Reason , can evidence more to us the goodness of our Cause : and uncertain Natural Events have not that vertue of improving our Reason ; they may more easily weaken it , if we study by the lines and editions of Natural Accidents , which are so false to the nature of Moral causes . Man is not set so hard a task , as to work to fit all Events with sutable Reasons to them : It was a strange exaction of Nebuchadnezzar upon his Magi , to declare to him not onely the meaning , but the very dream , as if they had been the infusers of it . They who search for Humane Reasons proportionate to the events of all actions , do , me thinks , as wilde a thing ; for they adventure to interpret Gods Actions and Mysteries by their own Dreams , since our ratiocination upon the secrets of Divine Order , is but an excursion of Fancy , which is of the same nature as a Dream in Religion . It seems therefore rather an indulgence to our weakness , then an injunction against our liberties , to be forbid to press into that light where we shall be oppressed by the majesty of it : For , What is man ( saith the wisest of men ) that he should follow his Maker ? and when he had applyed his heart to finde out the reason of all things , he confesseth , He had counted one by one to finde out the account , and yet his soul sought and found it not : So that his return upon his adventure , may well be our disswasion from the attempt , and a strong motive for us to rest upon this anchor of the Prophet , In the path of thy judgement , O Lord , we have patiently expected thee . §. IV. An information of what kinde of conformity we owe Gods declared Will in adverse Events . AFter these bounds set to curiosity , me thinks many are desirous to know , Whether their Wills are bound up to their Adversities . I shall endeavor to satisfie such enquiries by a clear Solution of this Question ; resolving them , That although we are restrained in the curiosity of Causes , we are not confined to a conformity of our Wills , to the material object of Gods Will , in publike calamities and afflictions . Our Wills must be fastned to Gods , in the formal object of our willing ; which is , to desire every thing in order to the accomplishment of his Will , in his universal Ordination of all things : But we are not obliged to be pleased in every material declaration of Gods pleasure , as in the defeature of a good Cause , the death of our friends , and the successfulness of our enemies . In these , and such cases of conforming our wills to the matter of our sufferings , we may , as it were , dispute the cause with God , and wish his Providence might work by other means : Because in this shadowed light of our Reason wherein we live , we do not see how the ways lead to Gods universal ends , to which our wils are only bound to be conformed formality , as making that Divine Order the rule of our final desires . We know Abraham opposed Gods declared Will , in the material part of it , in the destruction of Sodom ; and when God ordained him the Sacrificing of his Son ; he might justly have wished God had been pleased to appoint him some other testimony of his Obedience : This kinde of dissenting is properly rather a velleity , or wishing an alteration of Gods purpose , then an opposition to it ; and this imperfect adhering to Gods Will , is proper to this half-light we have of it , in our distance from the object of his universal Order . Those who in the light of his countenance look upon his Will , have theirs both materially and formally united to it ; because , as the Psalmist says , In thy light we shall see all light : Thus they discern how all they desire is in order to the universal end , and understand how all the discords which are now jars in our ears , are set to compose the harmony of the Divine Providence , wherein they have their parts , singing continually the praises thereof . But while we are looking through our glass , and the darkness of our riddle , we are not obliged to a clearer conformity of our Wills , then the nature of our light can afford us , which discovers not to us how all present advers accidents are pertinent to the efficacity of Gods universal Order ; therefore we are not imposed that precise adherence of our Wills to the material part of adversity . Upon this ground the Prophets presumed as it were to implead Gods sentences , by an expostulation with him about their execution . Moses makes a Remonstrance to God of the inconveniences of his declared Will to destroy Israel , representing the scandal of impotency whereunto his name would be lyable among the Heathens : and the Prophet Samuel , after the pronouncing of Gods sentence against Saul , seems to plead for him with his tears so long , as God asketh him , How long he would lament Saul ? not as displeased with this unconformity , but rather in commiseration of his piety , and tenderness of charity . The Prophet Jeremy pleaded so long against the rigor of his own commission , as God imployed his modesty to silence him , knowing he would not expect a grant in what Moses and Samuel should have bin rejected ; yet when he could intercede no longer , when his mouth was stopt , his eyes were let loose into streams , that seemed to run still against the tide of Gods judgements . And God allowed the Prophet Jonah a much stronger liberty , to seem angry at Gods mercy , and to dispute the justness of his perplexity . In all these instances the wills of the Prophets were formally concurrent with the Will of God ; for they made still the reason of their willing the accomplishment of the common universal disposition of Gods order , but we see they dissented in the matter of their willing ; they did not vote these special and precise means concurrently with Gods voice , because they saw not clearly how they stood in Gods design of the common good , and so might differ from God in wishing the order , though not the end . It is otherwise with the Angels who are in a fuller light , they discern how all Humane events are in their special order to the common benefit of the Universe , and so execute their Commissions of Benevolence or Indignation upon us , without any alteration of joy in our temporal blessings , or commiseration in their offices of destruction . This state of equanimity we shall attain , when we come to see face to face , that Face which shall make us like it , by looking on it , when we shall see him as he is , in whō we shall together see all other things as they are ; until then , while we see him but in the shadow of his works , he requires of us only our conformity to his wil , as far as he hath endued our Nature with a power of apprehending how his declared pleasure hath a consonancy with the universal good of the world : So that we have an injunction and a capacity of wishing always in preference of the universal good , before our private interest . And in those cases in which we are not convinced , how the ills we suffer conduce to that order , we may piously deprecate such Events , lament the exigencies they occasion , and sue to God for the reversing of such orders ; in which exigencies we may earnestly press the hastening of Gods time , and concurrently attend his will with patience ; for that is Gods time to which our Prayers have brought God , as that price was Gods price to which Abraham brought God for Sodom . This , I hope , will sufficiently explicate the sence of formal and material conformity to Gods Will , and so enlighten us in many obscurities and scuples , which the tenderness of our Conscience may cast over us , as apprehensions of con 〈…〉 against Gods order in our sorrow , and resentment of publike or private calamities . §. V. The infirmity of our Nature conforted by Examples , Holy and Prophane ; and the acquiescence to Gods Order with constancy , perswaded . BEcause this tryal of us requireth all the strength of our Grace , or our Reason , to secure us farther from being dismayed at the proneness of our Nature to slack●● in the confidence of our Cause , upon the prosperity of the advers party , we may look upon one of the strongest vessels of Gods building , and we may finde him in this storm driving upon all his anchors , when he confesseth , My 〈◊〉 〈◊〉 almost gone , and my steps well ●igh stipping away , when I saw the peace of sinners ; they are not in trouble , as other men , neither are they plagued as others : He could have no ease in the inquisition of the reason of this inverted appearance of Justice , till , as he says , he went into the Sanctuary of God : So when we finde our selves upon Davids slippery steps , we must follow him who leads us to take Sanctuary in Gods universal Providence , taking hold of his Altar there , his Inscrutable Wisdom ; and the passions of our Nature will be afraid to violate that holy Refuge , in disputing to draw us out of that Sanctuary by their Violences , as long as our thoughts rest themselves there , and our Reason doth not venture abroad to rove in the inquisition of second causes . It was upon the holy ground of this Sanctuary that King David trode , when he climbed up the mount Olivet barefoot ; his steps were then firm and sure , even upon all these sharp stones which were under them ; even those stones which Shimei threw in his way , did not give him the least trip , he walked upon this ground of , The Lord hath ordained him to curse David , who shall then say , Wherefore hath he done so ? it may be the Lord will look on my affliction , and requite me for this days cursing : Here we see King David walks so firmly on Gods Order and Providence , as his steps broke in pieces all Shimei's stones they trode upon ; and he was now no more moved in the diffidence of his cause , then he was elated with the right of it , when Shimei came to meet him , and lay prostrate at his feet to be trode upon : He then raised up his enemies person , and kept onely his injuries under his feet , which were so many steps to raise his eternal Throne : and certainly , all that Shimei threw at him proved the most precious stones , which the Hand of Providence set in the Everlasting Crown of this Blessed King. Thus we see the common infirmity even of the most sanctified Natures , while they are working upon the stock of their own Reason in Humane occurrences , and what a firmness and stability we may finde when we lay all our thoughts up to rest in the bosom of the Divine Providence , taking this advice in all advers Events , Yea , when thou shalt say he considereth not , be judged before him , and expect him . And as it is observed in the motions of the Heavens , that as the Orbs are nearer the first mover , so they go the faster in the common diurnal motion , & the slower in their own peculiar , which is opposite to the other ; so we may truly say , the nearer our mindes are raised to an adherence to the first Divine moving order , our Reason shall go the quicker in a consenting motion to all the common occurrences of Providence , and shall move the gentlier in the retrograde motion of her own Orb of Nature , and consequently the disquiets of our Nature shall move less in their passionate oppositions to all sinister Events , and we shal be the less frighted when with the Apostles we are going into the cloud , remembring the reproach God maketh to tottering confiders , Am I onely a God at near hand , and not the same at distance ? If ever we could have hoped to have been informed of the reason of the present advantages allowed to the wicked , it should have been when the Prophet Jeremy ( one sanctified even in his Mothers womb ) did so earnestly ask God this question , with a conjuration upon his Justice , saying , Lord , thou ar● just when I argue with thee ; yet let me talk with thee of thy Judgements : Wherefore doth the way of the wicked prosper ? Wherefore are all they happy that deal treacherously ? And yet God affords him no answer to this desire , but leaves him in such a suspense and perplexity , as in an holy confusion he challengeth even God of having misinformed him in his Judgements upon sinners , which were so long deferred : So we can look for no satisfaction in this point , greater then that answer which God makes to Daniel , when he asked , What sha 〈…〉 ●e the end of these things ? Go thy ways , Daniel , for the words are closed , and sealed up till the time of the end . Wherefore , in all the distractions and subversions of Kingdoms , pri 〈…〉 Ruines and Confusions , we must recur to Daniels conclusion , Blessed be the Name of the Lord ; wisdom and power are h●● , he removes and constitutes KINGS and Kingdoms . By this precedent , as near as our giddy Nature will admit , we must seek to fix our mindes upon that incomprehensible course of Gods Providence , which changeth all things without any mutation in it self ; and the nearer we come to this con●ixure unto that stability , the less obnoxious we shall be to the estuations of joys and fears , or the anxiety of wonder in all contingencies : For the chief motive of the disquiet of our minde , is the imperfect broken view we have in this life of the chain and coherence of second causes we see several links lying scattered and parted without the rings which make the connexion ▪ that is , we see daily mutations of all conditions , from good to bad , and interchangeably from advers to prosperous estates , but we discern no reason that linketh and accordeth these variations with our judgements , making a coherence satisfactory to our understandings in this distributive part of Gods Justice . This half-sight of the form of things , excites wonder in us , which is broken knowledge , when our understanding meets objects of strange effects , divided from their apparent causes ; for if we could see at once this chain of Providence set together , all events hanging linked to their final reasons , our wonder would presently cease : As we may suppose if the Prophet Daniel had lived to see actually the accomplishment of his Visions , while others had wondred at Alexanders enterprise upon the Monarchy of the World , and all the strange occurrences that did effect that work , he would have been little moved at those Events : And when cursed Antiochus destroy'd Jerusalem , and set up Idols upon the altar of the Temple , and abolished all form of true Religion ; when venerable Mathathias , and the glorious Maccabees had reason to rend their garments , and to be astonished at the desolation of Gods people , Daniel would not have been perplexed and amazed in all this confusion , as having had a prenotion of this , and the rest of the chain of Providence , which made the coherence of this action . In the like maner in all other prodigious Events , which coupled the successions of the other designs of God upon the world , whereof Daniel had a prevision ; he could not be confused at that , whereat others ( who looked but upon the broken pieces of the chain ) were justly astonished : But if Daniel had survived the issues of all his Revelations , and had come to those Times of which he was desirous to know the sequences and determinations , and was refused that illumination , and told , They were sealed Mysteries , and not to be opened to him ; if then he had seen the destruction of Gods people , and the violation of all things sacred , by the inhumanity of Gods enemies , he would then have been posed to have given a reason of these disorders , and must have resorted to Davids answer to himself , Such knowledge is too wonderful for me , it is too high , I cannot attain to it . Some satisfactory rest may be derived from the experiments and acquaintance with such cases , but still the reason of that order ( which is so preposterous to our conceptions ) will remain in the smoke of the Temple , wherein we may see God is present , but not how he worketh in it : The order of Gods administration rests in the Temple described in the Revelation , which is filled with smoke from the Majesty of God , and none can enter into it until all be consumnate . One that shall study the Story of the World in one Age or Century , shall finde Iniquity and Violence prevailing , it may be , many years over all Piety and Justice ; and insequence of time shall come to reade the prosperers and presumers in their powers destroy'd and extirpated by some exemplary vengeance ; then for some time may meet with vertue and godliness flourishing so , as to protect all their Vot●ries ; and then as he goes on , it may be , he will meet with a storm blasting , and withering all the fruits of innocence he saw before so flourishing : Thus alternatively through the whole age , he shall commonly finde an interchangeable variation from the happy to the persecuted state of goodness : And although in the period of that portion of time he chance to finde the most notorious impieties of it punished and revenged , in such sort as that particular may give him some sensible satisfaction of Gods Justice , yet he shall finde in no age the audict so perfectly made up , between Impiety and Punishment , as he shall not still remain perplexed in the account of Gods reckonings with the world . They who shall live to see , or reade the full Account of this present Age , will certainly finde at the end of it , the Fractions and Divisions ●urnm'd up nearer the true Account of Gods Justice , then it appears now in all these scattered orderless figures , which seem to have little reference to Equity ; but still the end of this Age will leave some confused parcels of Injustice , which are referred to the succession of time to make up , and rectifie : And in this kinde of sequence and relation , Times will turn and rowl over to one another , the last bringing still somewhat imperfect to the next it flows into , until Time it self shall be drowned in eternity ; so that while we see , as Solomon tells us , All things happen alike to him that offers Sacrifice , and him that breaks down Altars , he gives us this excellent caution , not to be tempted to say there is no Providence , If thou seest the violent perverting Justice , and Judgement in a Province , marvel not at the matter : for he that is higher then the highest regardeth , and there be higher then they . This is a cordial the Holy Spirit hath confected for us , to take in the strongest fits of Humane vicissitudes , to keep us from fair●ing in the unsuccessful state of a righteous cause : I shall onely give one or two Historical instances of many , which all Times afford in this Argument . The first is so memorable and adequate in all circumstances for our instruction , as no times can match a better , and no sort of Christians can reject it as president . This is the case of St. Lewis King of France , a person so holy , as if the most sanctified voyces of his Time had been to elect a King , they would probably have chosen him : This great and holy King starning with the zeal of repossessing Christians of the Holy Land , which is a figure of their Birthright , the heavenly Jerusalem , kindled most of the Christian Princes with the same ardor , which carryed many of their persons upon the place for the atchievement of this blessed Design : The beginning of this Enterprize was prosperous , in the recovery of many possessions from the Infidels , and restitution of the Worship of Christ into them : But soon after Gods secret Judgements strook this Army with an evident mark of his present displeasure , and by a pestilent sickness consumed most of his Forces ; insomuch as he was reduced to a dishonorable Treaty with Gods Enemies , and forced to return with a total defeature of his Design : Under which rough hand of God , his sanctity in Syria , like one of their Palm-trees , grew the higher by the weight of adversity it was charged with , and after a perilous return into France in his old age ( his zeal burning still the brighter in all the darkness of his Successes ) he made a second Expedition , with three of his Children , upon the same Enterprize , and landing in Africa , his Army was again seized by the destroying Angel , and one of his Sons strool first , and presently he himself was arrested by the same hand , and executed in his sentence of Mortality , though truly delivered out of his prison , and translated to that higher Crown which he had conquered in all his defeats . This was the unhappy Event , according to the stile of the world , which that pious King , and unquestionable Cause ; left the world to opine upon ; of which we cannot give a better vote , then he himself did in his sickness out of the Wise-mans mouth , Who can conceive the ways of God , 〈◊〉 more then a Tempest which no eye can see ? for most of his works are hidden ; Who can declare the works of his Justice , or who can stand under them ? for his covenant is afar off , and the tryal of all is in the end . There is another notorious president I have met with in the Ecclesiastical Story , which I have chosen of many , as it hath relation particularly to this Nation . King Harold of Denmark , who was the first planter of the Faith of Christ is his Countrey , and a Prince whose eminent sanctity deserved the publike testimony of the Church , by his admission into the Catalogue of the Saints : This devout King in his old age was assayled by the Rebellion of his own Son , called Swayn , a desperate Enemy of Christianity , yet it pleased God to give him Victory against his Father , and to Crown the old King with Martyrdome in the Defence of Christs Cause , and his own Right ; for he dyed of his wounds received in the Battel , where his impious Son remained Conquerer , and King. But soon after Gods Vengeance rose up against this Patricide , and expulsed him out of his Kingdom , and in many changes of Fortune reduced him to take Refuge in England and Scotland for many years . At last in many variations of his Unhappinesses , it pleased God to change his heart , and convert him to Christianity , of which afterwards he became a great Champion , and a Zealous ; and God imployed him here in ENGLAND to punish King Ethelred ( who though his person was not stained with his Mothers bloody hands , yet he did rise to the Crown , not by a Legitimate Descent in Blood , but by an Execrable effusion of his elder Brothers , through the wickedness of his Mother ) so as Swayn of Denmark dispossessed this King , and soon after dyed invested of the Crown of England . I thought this Example , in the various Occurrences of it , very apposite to this subject of declaring GODS mysterious Judgements , His Justice , Mercy ; and Longanimity , which is the Attribute whereby we are so much relieved in all our provocations of his Vengeance . These Examples may temper an hasty impatience to censure Causes by the Events , and repress in us that Natural forwardness of judging with the JEWS , those to be the greatest sinners , on whom the Tower of S 〈…〉 doth chance to fall , for we know our Saviors decision of such conclusions . §. VI. The Conclusion ; Regulating all humors in this probation . THere are many men of such a mould of earth , as the stony ground in the Gospel , who are quick in their conception of vertue , and active in the first impressions of the right and justice of their party , and so their actions are forward , and eminent in fair seasonable weather ; but if the heat of disaster beat upon them , for want of a w●ll-rooted constancy on the ground of true fortitude , they shrink and wither as fast as they did shoot out at first ; when they first begin to be followers of vertue , they should remember what our Savior said to his Disciples , Blessed is he who shall not be scandalized at me ; for in the attendance on goodness in this world , we shall often see it suffering and affronted . They who will serve under the Militia of the King of kings , must take the Covenant of Longanimity , in which consists the best part of the honor of a Christian ; for , as our great Master saith , If you love but where you are beloved , do not the Gentiles do as much ? so if you are zealous while you are prosperous , every unworthy person hath this kinde of honor to shew for his nobility ; but when you are to endure the test of loving of Enemies , that is , humbly to embrace all advers accidents , and to close with them , to wrastle still , rather then flye from the Lists where they are triumphing , when as the Prophet says , Strange lords have dominion over us , this is the sincere tryal of honor , even in morality ; in which , this perilous perseverance ( it may be ) i● but a counsel of perfection ; but in cases of Divinity , I am sure , it is a precept , as the Apostle saith in the name of our Master , If any man draw back , my soul shall have no pleasure in him . Hence it is , that as any defection from a good Cause is odious in Gods sight , so too much solicitude and vehemency , in relation to a quick issue out of our engagements , look unhandsomly in Gods eyes ; for there is always a great shadowing of Self-love woven with this colour of our zeal to Justice , in this impatient appetite of Success . Our Savior Christ at his remove from his dearest familiars upon earth , in a gentle reprehension to them in this point of earnestness , hath left us an order for our dependance quietly upon the common course of his Providence , without any inquisitive scruting into the times of such Events , as the cause may promise : For when they desired to know the time of his restoring their kingdom who were of his own house , his answer was a kinde of soft increpation to them , and a strong instruction to all times , It is not your part to know the times , nor the seasons which the Father hath put in his own power : This is a prerogative our Soveraign communicates unto none ; but as he proceeded to comfort again those friends he had check'd , we have our share in their compensation , for he doth impart to us also his Holy Spirit , which may assist and consolate us in the perplexities of all Times and Seasons . Let us therefore , by the residence of this Comforter with us , endeavor to correct our Nature in her promptitude and hastiness in our distresses , to make Gideons question to the Holy Spirit , If the Lord be with us , why are all these ills be f●ln us ? and to conclude , Sure the Lord hath left us , and delivered us up to our enemies , Let us procure rather to make the answer of Eli to Sa 〈…〉 in acceptance of Gods Judgements , It is the Lord , let him do what seemeth good to him : If we remain in this temper , we may boldly say with King David , The Lord will not be angry for ever ; he will judge the world in equity , and the people in his truth : therefore I will hope always , and will yet praise him more and more : Thus with the Psalmist , keeping God at our right hand , we shall not be moved , or dejected by any sinister Events in a sincere Cause . There is a far different superstition in the pertinacy of the Pharisees , and the facility of some people ; for they in a shower of Miracles falling down upon them , to anounce to them the time of the change of their Law , still called for a Sign from Heaven to authorize that Doctrine ; and some people are so prone to change their Law , as they call Natural Accidents , that favor their dispositions , Signs from Heaven to warrant their innovations . As the first were said to have eyes , and not to see , so these last may be said to see without eyes ; for their imaginations seem to them so illuminate , as the eye of their Reason is dazled when it looks against them : Such fancies commonly love to cast in troubled waters , and upon all successful draughts , they do ( as the Prophet saith of them ) Sacrifice to their own net , and offer incense to their drag , worshipping in a maner their own Spirit , which they have before invocated for their directer : Thus while they are so confident Expositors of the letter of Humane Contingencies , they are better Interpreters of Fortune then of Providence . They who are emboldened by the advantages , or abashed meerly by the miscarriage of a Cause of which they have reason to believe God to be the conducter , do as if the children of Israel should have thought God had been more in the Pillar of Fire , then in the Cloud , because it was a pleasanter object : The true children of Abraham , the sons of Faith , follow the Cloud of Gods Judgements , as confidently as the Flames of his manifest Kindeness , and murmure not at the waters of Contradiction , which they are often put to drink in this peregrination . St. Augustine says elegantly ; That every one would be content to overtake Christ at his home , but few are constant in following him in the way ; there is a contrary inordinateness in our Nature in the point of Gods Providence , for most are curious to follow with their ratiocinations the traces and steps of it upon Earth , and few are content to be transported immediately to the home thereof , which is Heaven ; that is , we commonly affect an enquiry into the Reasons of second Causes , and are busie in guessing at Gods meaning by them , rather then resort directly to the inscrutable order of Gods Providence in all Events , and so rest upon the faithful resciance of his Reasons : This course is the overtaking of Gods Providence at home , and not the tracking it curiously abroad , in the prints and traces thereof as it passeth through the world . This last ought to be the course of a Christian , to whom Christ hath left his Faith in the equity of Gods universal Providence , as the Apostle saith of his other Doctrines , That we may not be like Children , tossed to and fro with every kinde of Fortune , by which our great Enemy , the Prince of the Ayr , raiseth continually change of winds , to toss us , and carry us away into an opinion of that airy Deity of Fortune , which he hath set up for the Devotion of the worlds Fancy . I may pertinently then conclude with Saint Peter , in this case of Temptation to the Primitive Christians , Think it not strange , concerning the fiery tryal which is to try you , as though some strange thing happened to you ; it may be the time is come , that Judgement must begin at the house of God ; in which case we have this excellent advice from God by the Prophet Isaiah , Go my people into thy chambers , shut thy doors upon thee , be hid for a moment , till the indignation pass . Whereupon I will sum up all my resolutions with this excellent Exhortation of that most holy King David , in his most depressed condition , Expect the Lord , do manfully , and thy heart shall be strength 〈…〉 d : I say , wait on the Lord ; for they who have taken Gods Word for their repose , and acquiescence against the corrupted Testimonies of their own impatient humors , will by a blessed experiment attest the truth of this Asseveration of the same afflicted King , and beloved Saint , Blessed is the man whom thou chasti●est , O Lord , and teachest him out of thy Law , that thou mayest give him rest from the days of adversity , until the pit be digged for the wicked . The seventeenth Treatise . Of Solitude . Divided into two Sections . §. I. The most useful order in describing the nature of Solitude . MAny who have made Images of Solitude , have done like Painters when they draw Ladies ; who ( observing the most remarkable Features , as much as may make a resemblance ) cover the defects of the complexion with all the Art they can ; they set no freckles , or mark , nor pits , or unevennesses in the skin , accounting the best prizure of their Art , to leave the favor of the person on the figure , with the least touches of disfavor upon it : In report to this method , many who have figured Solitude , having set out the most noted properties thereof , have sought to sweeten all they could the disagreeableness , leaving no roughness or inequality upon the countenance of their Character of Solitude . But those who look upon it by the life , will finde much more unsmoothness and hard favor in it , then is exprest in such speculative Images : For the original Malady of our Nature was such , as hath left some dints and prints in the surface of the evennest state of our mindes ; there are harsh and unpleasant intervals of roughness , and inequality found in all the fairest complexions of our peace and serenity : Wherefore it concerneth us to possess our opinion with the most natural Image of Solitude we can pourtraict , and that rather rudely touched , then flattered : For when we come to the actual acquaintance of it , either by election or necessity , it imports us in the first case , not to have fancyed such a figure , as may have moved us to design it for a Mistris to some melancholy Fancy ; or in the last case , of constraint not to have preconceived any such hard favor , or disagreeableness , as may confuse us in our first aboard of it : But some previduation of it is easilyer taken off by acquaintance , then an over-charge of promises to our selves of peace and ease , can be made good unto us by our first communications with it ; because our mindes do easilyer acquiesce upon their proposals of moderate conveniences , then they can setle upon their fall from high overvaluations . I shall not therefore play the Painter in this draught of Solitude , but rather the Printer , by exhibiting the just impression of it , taken from the original stamp thereof , which I have in my hands , and shall design my print to bear the countenance and proportions of Truth , rather then the regular symmetries of a fair imagination , which is as Painters draw Angels , in whom they intend onely beauty , not similitude : For I may own the having taken this Lesson from Solitude , which I will practice upon her own figure , to prefer the benefit of the Reader , before the beauty of the Discourse ; and rather desire to impart by Charity the utility of Truth , then to affect the making my Solitude so lovely , as it may be rather good Company then good Counsel . This were to trade for Vanity with that Stock of Solitude God hath given me to acquit the Mortgages of my time ; and it is no mean blessing to be able to redeem time , even by the evils of our days . This is to grow so rich by the very Sequestration , as to be able to make provision of Liberty , peradventure at some time or other , even for some who are now Masters of mine : For this my Map of Solitude may be useful to all that are Travellers through the Changes and Vicissitudes of Times , though they seemed never so fixed in any station . I do therefore humbly present my Countrey with some Fruit of that Graft of Solitude it hath set upon the barren Stock of the other time of my Life , praising God that I may in some measure say with Saint Paul , The things which have happened to me , have faln out to the furtherance of my liberty in Christ ; Philippians , Chapter the first , Verse the twelfth . I shall not then endeavor to write the Laudative , but rather the Life of Solitude , in which the intermixtures of Good and Ill are co-incident to one another : And though I do not pretend the measures of my minde should exactly fit many others , yet the matter of my propositions , which is Vertue and Piety , will endure the taking to pieces , and translating into many good Forms , according to the sizes of several Dispositions . In God there is this inexplicable Mystery , there is Unity , and Singleness without Solitude ; for out of the Singularity of the Divine Essence , there is a Natural Fecundity and Emanation of a Plurality of Persons , in which consists Gods incapacity of solitariness ; for without this connatural Society , Divines affirm God might be said to be solitary , even in the middest of all his Creations , as Man was said to be alone among all the Creatures of Paradice , before he had a Consort of his own Nature . We need not stay any longer in this Mountain of the Divine Essence , clouded and overshadowed with this Mystery of a TRINITY in UNITY , it is sufficient that it afford us but so much Light , as to shew , That Solitude is not consonant to the Nature of Man , as he is GODS Image , and so provision was quickly made for that supply , after the singleness of his Creation . We must resort then to some Supernatural intervention , that may mediate between Mans Nature , and the Nature of Solitude , when he is reduced to it ; and thereby acquaint him with another kinde of society , when he is sequestred from that which is so familiar to him : Thus , as it were , rather translating his communication into another language , then razing out the impression in him of the love of company . And this is to change the nature of his society , and not the sociableness of his Nature . §. II. Solitude divided into three sorts ; and the first discoursed of . ME thinks all the states of Solitude may be pertinently divided into these three sorts , of Voluntary , Violent , and Neutral . The first is the operation of a Super natural agent upon Mans Will , which works upon it , as the Wise man says , Forcibly and sweetly , drawing our mindes out of the world , in such a gentle soft separation , as vapors are extracted out of the earth , while the vertue of the heavenly Spirit attracts our Will out of grosser immersions in the earth , unto the pure speculation of Divine objects ; the grace of such evocations falling ( as the Psalmist saith ) like dew upon a fleece . So as this egress out of the society of the world , may be nominated supernatural in the means , though voluntary in the act . The next is , when any exterior natural agent forcibly deprives us of the liberty of all society ; and this may often be just , in order to the general society of the world , which is maintained sometimes by violences exercised on particulars ; but is always offensive to the nature of Man : And so I term this sort of Solitude , Violent . The third ( which I state as Neutral ) is a mixture , and compound between the aptness and constitution of particular natures , and some exterior intervention of violence and offence to that humor , by which we are most affected to the world ; as a defeature of some hope , whereunto our mindes were most applyed , or some loss , of what our affections had made an intire transaction of themselves unto , or some injury above our reach of any reparation , and many the like violations of our mindes in the world , upon which we break off correspondence with it . And this condition of Solitariness I call Neutral , as having somewhat of both the other states of Voluntary and Violent ; for both these qualities concur to the composure of this kinde of separation from Society . For the first sort of these Solitudes , which I call Voluntary , that part of it which is disagreeable to the instinct of Nature , is reconciled by the mediation of the Author of Nature , who nourisheth the mindes , he calls ou● into this Desert , with lighter and more Spiritual society , which he showers down from Heaven upon them , as the Psalmist says , Man feeds upon the bread of Angels , Prayer and Meditation , which associates his Spirit to such company , as he thinks he hath rather one body too much with him , then want of any . There are many of the children of Abraham whom God calls , as he did their Father , summoning them by his voyce to come out of their Countrey , from their Kindred , and from their Fathers house , unto a Land that he will shew them ; and to this citation many do faithfully answer , quitting the Native Region of all their Inclinations , the habitudes of Flesh and Blood , which are so near of kin to them , and all the sweetnesses of communication , and solaces of company , which are the domesticks of their Fathers house , and the familiars of our Humane Nature , and separating themselves from all these in 〈…〉 e app●tencies , take their journey into the strange Region of Solitude , privacy and recluseness ; and when the Soul , like the Psalmists Spouse , shall thus forget her own people , and her fathers house , then the King shall be in love with her beauty ; and then this delectation of the Soul in our Lord , confers all the petitions of the heart upon it . When God makes these extraordinary selections and vocations to this passage through the Desert unto the Land of Promise , he spreads a Cloud over them by day , which shadows them from all the ardors of their sensitive appetite , and sets up a pillar of Fire before them in the night , of that fire which Christ came to bring into the earth , that illuminateth all the obscurities whereunto our Nature is subject , in the ecclip●e of Society , and warmeth and cherisheth that shivering chilness wherewith our Nature is so apt to be benumb'd , in the privation of the elementary light , and heat of our Nature , which is Communication and Society . This holy fire that accompanies them , doth not onely ( as the Psal . mist says ) Make their night as day to them , but even the devesture of themselves , their solace and delectation ; and by the same degrees that they are severed and discharged of themselves , they are replenished with that Society , which entertaineth them with that joy , wherein the fingleness is the universality of it ; for it is never all things to any heart , but when it is there alone ; This is the peace of Christ , exulting in our hearts : And in Colloss . 3. 15. this Society is the whole Trinity , which , as the Prophet says , Leads first into solitude , and then speaks to the heart , as though it would have nothing but the heart it self present at this entertainment . Such passengers as are truly led by this conduct , have for their Viatick , that hidden Manna given them , which is promised in the Revelation , in which they finde the several tastes of all their inclinations ; the relish of the society of Parents , Brothers and Friends , are all savor'd in this celestial Ma●na of Contemplation ; insomuch as they seem to taste in the source , and spring it self the divers relishes of all those currents of pleasure that flow our of it , before they take various infusions from those veins of the earth they run through . They taste the joys of Fathers , Brothers and Friends , in loving him , who is every thing to pure love : Thus being in the state which the Prophet says , shall be raised above the altitudes or elevations of the earth , they live in the scent and odour of the blossoms of the Tree of Life , of which they are promised to eat the fruit in the Paradice of God ; For our Supreme beatitude , is the contemplation of God , ripe , and gathered in the maturity of the full vision of his Essence , so as one of the sweetest fruits of Glory , is a perfect and consummate Contemplation . They then who live in this holy Garden of Speculation , may be said to be already under the shady leaves of the Tree of Life ; this state of separation from the world , seeming to be in such an order and relation to the supreme beatitude , as Adams Paradice was to Heaven , as it is in a maner of integrity of ●ase , and passeth away out of this life by a kinde of translation to glory . They live in the Suburbs of the celestial Jerusalem , whose streets are paved with fine gold ; and these suburbs in proportion are paved with refined silver , which is a proportionate purity here , to that perfect Charity wherein it terminates within the gates of the City . So as we may say of this kinde of separation from the world ( which is an ascending upon Jacobs Ladder ) Truly , this is no 〈…〉 her but the house of God , and the gate of Heaven . Of such Souls that live but at this little distance from their home , while they are still advancing from vertue to vertue , we may say with the Psalmist , Blessed are those souls which know this jubilation , they shall walk , O Lord , in the light of thy countenance , and in thy Name they shall rejoyce all the day , and in thy Righteousness shall they be exalted ▪ It is easie to say much in exalting this happy state of Solitude ; all the space between Earth and the empyreal Heaven , the seat of the blessed , being the scope we have to extend our thoughts upon : For no exageration that stays short of the sight of God , can go too far in the endearment of this blessed condition , as they who have read the lives of many Saints who have lived in this Region , will easily confess . I must confess my self very unable to say anything in order to direction , either how to walk in these Suburbs of Heaven , or how to finde the best way to them ; yet as one may print a good Map of a Countrey , or stamp of a City , and neither know the streets and passages in it , nor the ways in the Countrey that lead to it ; experience in both being requisite for this capacity : So though I am not at all acquainted with the purity of this kinde of Solitude , knowing it onely by sight , as having seen it in the Images of some Saints , I may have taken off this impression handsomly , without any practical skill in this Divine Exercise of Contemplation ; therefore I will onely say of it as a Holy man did of the Apocalypse , I admire it in what I do understand , and also what I do not understand , in honor of what I do : For truly the mystery of this Angelical life , is like the white Stone promised in the Apocalypse , in which a new Name is written , which none know , but they that receive it : So that I can say nothing to inform such as have received this white precious kinde of life , onely admire their felicity , who ( like Moses conversing with God ) see the hinder parts of him in this life , and have as it were the earnest given them of that which S. Paul saith , Neither eye hath seen , nor ear hath heard , nor hath it entred into the heart of man , the joy , I mean , of contemplating the Divine Essence face to face in the light of glory . What I may presume to say pertinently in order to my design , is to desire , That all men be very advised in the discernment of their vocation to this excellent kinde of Solitude , and to proceed as Samuel did , by Eli's advice , in answer to the voyce , not to presume upon their first interior motions , though never so clear , but to stay for the iteration and pressure of the same voyce often speaking to them , and not to resolve any thing finally , but by conformity to some Spiritual direction , to the end an acceptation of this excellent course may rather be the perswasion of Humility and Obedience , then any promptitude or fervor of our temper and complexion : For the voice of God to this vocation , may easily be mistaken , as the Jews took that which was a voice from Heaven for Thunder onely , so many take that for the voyce of God , which indeed is but the thunder of their own constitution ; some Spiritual fervors ( composed of the vapors of their Nature , that lie under the clouds of the world ) breaking out into some loud discontent ; which noise of our humors is often taken for the voyce of Grace . But this vocation is not so likely to be in the great wind of our first Spiritual impulses , or in the flashes of our new fervor , as in the gentle ayr and breath which the Prophet found the Spirit of God in ; that is , in a soft and equal temper of Humility , and diffidence on the power and vertue of our natural propensions ; not to trust every Spirit , but to try the Spirit , is the best advice in this great undertaking , and to bring it to the test of a prudent Spiritual Director , who may upon due examination testifie to our Spirit , that this is the voyce of the eternal Word , which pronounceth this , Follow me . And when we have truly heard this voyce , and answered to it by a self-abnegation , then the hundred-fold which he assigned even in this life , is paid in the relinquishment of all , and dissociation from the world , by this union with him , who is so much above all we leave , as he is all we can wish to have . This is all I can contribute to the reverential estimation of this best sort of Solitude ; and since the blessedness of it is much above my report , I will leave it with the Queen of She●a's admiration , and praise of the Master of this so well ordered Solitude , who is greater then Solomon , Happy are thy men , and happy are thy servants , which stand thus continually before thee , and hear thy wisdom . The eighteenth Treatise . Of a mixt sort , or of Neutral Solitude ; Divided into three Sections . §. I. Explaining this term , by exhibiting the state of Mans Will in his elections . NOw I have , as I conceive , rather paid my Devotion in this Saintly life of Solitude , then contributed any thing by my testimony to the beatification of it , I shall descend to the other two , which are more terrestial , and of my familiar , acquaintance . Wherefore I may hope to give some more pertinent information of the nature of them ; for as I may truly say , I have neither learnt wisdom , nor have I the knowledge of the Saints ; so I may also own , That I have seen many things by erring , and going astray , whereby I have found , that the sensitive part hath often an equal voyce with the rational , in the election of this second state of Solitude , which I have stated as Neutral , and so will treat of it in the middle , between those two I have termed Voluntary and Violent , as mixed and partaking of them both . What hath been said of the great Patron of Solitude , John Baptist , may , in my conceit , sort well with this particular I now describe ; to wit , That he was the Horizon of the Law and the Gospel , his state being a kinde of middle Circle that did divide those two Haemispheres , touching upon each of them : Such a position doth this Neutral Solitude seem to have , of being an Horizon between the two states , of purely Voluntary , and Violent Solitude , as it is a middle term between both of them , which parteth and disterminateth them from one another , and partaketh of either of them : For indeed it toucheth both upon Freedom and Constraint ; on the first , as it is an act of Election ; on the latter , as it is an effect of some exterior compulsion , which notwithstanding it cannot fully distrain the will , yet it lays such forcible motives upon it , as carry away the election in a posture mixed between Consent and Coaction ; and this is the maner of our willing in many occasions , when our Imagination suggesteth to our Will some apparent good , under the form of Real , and moving this choyce in a kinde of imperious maner of perswasion , carrieth the election , which although it be always voluntary in the act , yet may be said to be violent in respect of the means that wrought it ; forasmuch as that voluntary act holds more of the imperfection , then of the perfection of Free-wil , as being an act contrary to the order of Reason , thatdoth dictate rather the choyce of the real good , then the apparent , which is preferred in this election . To elucidate this point , we may consider , That the Angels now cannot make such a choyce , in respect their free-acts are always perfect and regulated by right Reason , though before they did see God it was not so , as in Lucifer is clear : when therefore such a vote is passed by our Will , it must needs argue a kinde of violence and tyranny indeed excerseded over our Reason ; and consequently this choyce partaketh of violence in point of perfection of the act , however it is likewise voluntary , in the order of our imperfect Natures , that are less truly free then Angels ; albeit we may be said to have an extension of liberty above them , viz. that we can choose as well to do evil as good , which amplitude argueth in effect imperfection and deficiency of liberty , no● any compleatment or perfection thereof : And for this reason , That by the order of Nature , the understanding ought to command in all rational elections ; wherefore it is rather a regulation of Nature to restrain the Will unto Reason , then any violence upon Free-will , to have it so confined or restrained . In proof whereof we may consider , That even mans Will ( which is now in via rebellious , when it cometh to be perfectionated in Heaven , or in patria , as Divines call it ) will be reduced into this order and conformity ; so while we finde this order inverted by the irregularity of our corrupted Nature , we may say many of our voluntary acts partake of a kinde of violence , when by the predominating of our Will over our Reason , they are rendred acts imperfect , however we may call them free : From whence ariseth this mixed amphibious kinde of election , which nevertheless doth not infringe the liberty of the Will , since that electeth always freely ; for no force of motives can rise to a direct compulsion of the Will : and the efficacy of extrinsecal impressions , in this case , may be fairly illustrated by Gods maner of working upon the Will , which he moveth efficaciously to his own end , yet freely in order to her Natures preserving his power and her liberty . After such a sort do external Motives very often carry the elective faculty of the Minde to some choyces and resolutions , moving the Will with efficacy , and withal conveying it with freedom to the determination : And this is the case ( I suppose ) of what I term Neutral , or Mixed Solitude , when any exterior injury from the world presseth the Will vehemently , to elect this state of life , which is often chosen , as in this mixed Disposition hath been represented : Wherefore the chief intendment of this Discourse , shall be to furnish the Will with such precautions , as may fortifie her against such violent assaults of the Imagination in this act of so great importance . §. II. Treating divers Motives that solicite this vocation . THe Soul of man being the seat of the Divine Image in Humane Nature , the instinct of sociableness may be said to be the eye , or the sight of the Divine Image in it ; for as the eye is the organ of light , which conveyeth to us the chiefest society of all material things ( and thence is the noblest maner of Commerce the Body hath with the World , as consequently the worthiest portion of our sensitive Nature ) So the instinct and Natural appetency of Society , is the noblest faculty of our intellectual : For by Society we receive all our rational light , as by the Eye we take all visible species ; and the love of company is not imprinted in us so much for our own private solace , as for the support of the common frame of Humane Society : So that the sociableness of Humane Nature , is in order to the conservation and comfort of the whole , by a convenient union of the parts : And the same reasons that require a due disposition of the several parts of our Natural body , for the decency and health of it , hold in the constitution of the Spiritual frame of our Nature , so as the love of Society is referred to the constituting of order , which consisteth always of parts , and is nothing but a due marshalling and ranking of divers and distinct portions , either in material things , or rational designs . Whereupon , since order is in Nature the final end of this impression of the love of Society , an inordinate love of Company may be out of the order of the sociableness of Humane Nature , as it may aim onely at some propriety that respecteth some such single desire , as is much severed from the common good of Society : and so many self-assignments may be in this respect said rather to tend properly to Singularity then Society . According to this rule all the busie negotiation of our passions , in the world , do rather break the chain of Society , then make part in the connexion , though they seem the onely rings and links whereof it is framed . Hence is it we so often see unruly and disorderly activity , and pursuit of some appropriation , occasion a separation from the world , as falling out with it upon the rejection of some unduly affected propriety : And upon these terms many do often break with the world , and retire in defiance of all other company , after this defeature of their particular pretence ; and so in effect they rather flie from the world upon a repulse in their assault , then leave it in neglect of what it possesseth : Wherefore in this quarrel with the worlds party , many do often change their side at first in despight , rather then their minde in a sincere distance of their affections from it ; yet on our first estrangement from the world , upon difference with it , God is so Divinely compassionate , as he doth not upbraid us with our first infidelity , in adhering so firmly to the advers party in all our successfulnesses , which we take as the pay of his enemies . All which truly understood , are but the excesses of Gods plenitude , who can afford even to his enemies , as his waste and redundancy , these his temporal Bounties , since The earth is his , and the fulness thereof : Insomuch as the infiniteness of the Divine goodness , is very often manifested most in the reception of such as come in to him , upon the worlds cashiering of them : For God accepts even his enemies Reformado's , and preferreth them often to great Trusts in his house . We cannot therefore discountenance this breach with the world , though at first it be not in direct order to the following of Christ ; for he to whom St. John forbade the casting out of Devils , because he was not of Christs train , was notwithstanding authorized by Christ himself : God resolveth often ( in this case of an indirect address to him ) as Christ answered St. John , in the forecited occasion , He taketh those to be for him , who are not against him : for many of such who are but so near Christs side as a declaration against the world , he doth often retain and setle in his service . S. Pauls Charity was a copy of this his Masters , who rejoyced at an accession to Christ , whether it were either by pretence , or in truth : So God is glorified in some degree in many such relinquishments of the world , which have at first more animosity then sincerity of Devotion ; because this defiance hath always some apparence of victory over the world , which still gives a kinde of alarm to the worlds party , and shews them the contempt of the world , standing before them in such a posture , as stirs up some reflexion upon the despicableness of it , or at least upon the distresses and dangers in it , and so moves , in some measure , towards a consultation on their estates . Yet do I not upon this foundation advise any hasty inconsiderate Sequestration of our selves from the world , though there are many ( who like some criminal and Banditi retiring into the the Sanctuary onely for safety ) have by the frequenting Gods domesticks , been sincerely converted into the family , and have taken up the arms of the Spirit , with which they have combated onely the rest of their life against themselves by continual mortification . In this maner many ( upon civil enmities with the world ) have ( in their retreat out of it , and taking the Sanctuary of Solitude ) found by degrees that Sanctification , which at first they did not chiefly seek , as God said to the Prophet , I am sought of those that asked not for me before ; and I am found of them that sought me not : This was the case of many who sought Christ at first , meerly for recoveries from incurable diseases , by the worlds Art , which had given them over , and found Spiritual reparations of their Souls , above what they projected . Many such bedrid Pal●ies , benumb'd and stupified in their passions , which are fain to be carried out of the world , by the violent hands of divers afflictions , being brought to Christ into such solitudes wherein he doth most manifestly reside , receive not onely the cure of their passions , which they sought chiefly at first , but are often staid and scaled with a Divine impression of the contempt of the whole world , and a sincere consecration of themselves to Spiritual affections . This happeneth when God in some rare cases useth instrumentally the worlds sharp tools , as fit and proportionate to work on some stony hearts , wherein his Image is much defaced , which he hath notwithstanding from all eternity designed for figures to stand in his house : But such are precedents of Gods Mercy , to reverence onely , not to relie upon ; for God ( as the Prophet saith ) doth often take out a stony heart , and put one of flesh in the room of it ; whence the Apostle telleth us , He hath mercy on whom he will , and whom he will he hardeneth ; yet he will harden none , but such , as like fire-stones , resist and grow harder by the heat of his love , or the flames of his judgements , which he hath first applyed to soften them . They who study Gods hand in all the various designs and colourings of his Works , shall discern it even in all those pieces of Providence , which are of such different maners , as have made many mistakes in the world upon this Conclusion . §. III. How God worketh , and how the Devil countermineth in this vocation , wherein a safe course is directed . THere is no notion under which we can more apply look upon God , then as a Physician to our weak Nature : He who knows all the properties of Actives and Passives , applyes to all constitutions their proper remedies ; and as some Medicines are not proper both for Beasts and Man , in regard of their different tempers ; So for brutish sensual persons , there are required stronger Drugs , then to more reasonable and ingenious dispositions . The Word of God makes this difference often between voluptuous and sensual habitudes , and between pious and vertuous constitutions , calling the one Dogs , and the other Children ; wherefore as the Physicians minister to some tempers onely such Drugs which they call Benedicta , blessed simples , which work kindly , and yet effectually upon them , & to others they are fain to prescribe Minerals , and more violent Ingredients to move them : So there are some such insensible habits of minde , as Gods Benedicta , his Blessings , and his gentle voyce of vocation doth not move ; but their strong Nature rather works upon them , and alters them , turning them into the nourishment of their passions , while all their temporal Benedictions are converted into aliment of their sensualities . Therefore to such indurate tempers , God ministers often rude and violent Minerals , so unprepared , as they seem to the world to be poysons ; these we may call Affronts , Losses , Dishonors , and all kinde of Disappointments : and these violent compositions work upon their Natures , and alter it , by which their cure is performed ; so that oftentimes the worlds Injuries prove R●ceits ministred , when it intends ruines : For while the enemies of our Nature , viz. all kinde of crosses and vexations seem to chase us out of the field , they convey us into that retreat whereunto God hath designed us . This is a frequent contrivement by Gods Providence , to secure his friends by the chase and pursuit of his enemies , and theirs ; as he preserved David from acting against him , by the malevolence of the Princes of the Philistines , who thought they had shamed him , by rejecting and casting him out of their Troops , when indeed they preserved him innocent , from staining himself in the blood of his Brethren . So God excites very familiarly the adversities of this world , to remove , and seemingly to expel his servants out of it , to deliver them from the guilt of loving the world , providing thus against their longer engagement with his Adversary , who is the Prince of this World. And as God vouchsafes to serve himself sometimes of the storms which the Prince of the Ayr raiseth in this world , by making them carry such wracks upon his coast of Solitude , as he designs to save with the loss onely of their temporal fraights : So the Prince of the World doth sometime make use of this Shore , for the casting away of many , to whom he shews it as a secure harbor or shelter which they have under their Lee , and can reach when they please , upon any distress of weather : And thus as an Angel of Light , he promiseth this Sanctuary , of retiring to God as a security which cannot fail , even after all the provocations of him , whereby he perswades many to sport themselves with him in his large alleys , in the days of their youth and fortune ; Leave no flower ungathered ( as the Wise man says ) of th●s season . And when either the winter of Nature , or of Fortune , hath withered and blasted all those sweets , then it is time enough to retire to Gods cover for shelter , who refuseth no sort of Refugiats . These insinuations do work with many , so as to embolden them to live profusely upon the present stock of their Time and Fortune , with this purpose , of taking Sanctuary either at some assigned time of their Age , or upon any pressing Contingency . Hence is it , that taking their Councel of Gods Enemy , he presents such Clients to him , as have robb'd him all their life , in a purpose to repair to him for protection against the Law , and exemption from his hand of Justice ; and thus , in effect , the house of Prayer is turned , and designed by such Projectors , to be but an harbor of Theeves . How often doth the Prince of Darkness amuse many with this falacy , who walk with him in his large alleys , even by this light he shews them , by which they conceive to see a safe issue out of this broad way , into the narrow paths of the Kingdom of Light ? But alas ! how many lose themselves in this labyrinth , and are founder'd in this calm Sea of the world , even while they have this coast of retreat , and Solitude in their eye ? And how many others , who are entred into the Port , sink there , by those leaks they bring in with them , never being able to stop those overtures in their mindes , through which worldly affections and passions soak continually into their thoughts some ill habit or other , still keeping intelligence with the world ? And for this cause many either revolt back openly to it , or else hold some private treacherous correspondence with it , in a nauseousness and distaste of all Spiritual aliment , and a tepid irresolution between breaking off and holding on that course ; and remaining in this nauseousness , we know how disagreeable this temper is to Gods stomack ; so that many presuming to take this Water of Tryal , being polluted by a long co-habitation with temporal loves , it proves to them rather putrifaction , then purgation ; and their mindes , in stead of a Spiritual conception and improvement , break out into an unsound and fruitless dissipation . Likewise as this deceitful project of relinquishing the world , is often preferred by the Father of Lyes to many sensual and brutish lives ; so , me thinks , it hath this property , common to many Animals , who believe when they have hid their head , that their whole body is covered , because such whom St. Jude calls bru●e beasts , seem to conclude , that when their bodies shall be retired and sequestred from the world , their mindes are removed and estranged from it : But they quickly finde the brutality of that opinion , by the blows and wounds wherewith the Images of the world assault and charge their mindes ; by this disabuse they perceive her nakedness and exposure to all those vexations from which they thought themselves guarded and covered ; and God , who regards only the posture and nearness of the heart to him , doth adjudge a punishment s●ted to this presumption , in revenge of their promising themselves the being able to carry their mindes out of the world into his Sanctuary at their own assignments ; he often receives the body onely , and leaves the minde still in this habitual loosness , making the bodies division in this separation from the world , the revenger of this presumption of adventuring to dispose of one of the most dear properties of Grace , namely , the retreat of our mindes by the right of Nature : For nothing is more peculiar to Grace , then to impart the joy and peace of the Spirit , in a state of contradiction to all the cases of the Flesh . It is in some sort a design of Simony , to expect the gifts of the Holy Spirit , upon the exchange of a local transaction of our persons . Holy King David had not onely stept into the way , but was running in the way of God , when he had his heart dilated and enlarged unto him , so as his Flesh and his Spirit both joyned in an exultation in the living God : Therefore it is very useful Animadversion , not to relie upon the Covenants of our own private Spirit for the conveyance of this so happy condition to us , of a godly retreat and ●eposure of our selves , since the more Nature promiseth , the less interest she hath in it , this self-arrogation being an evidence against our title to this possession of Grace . Upon these considerations I may advise such as are come to labor under the burthen of their mundanities ( which they have been less cautious in loading themselves with , in respect of this final discharge they have proposed ) to remember when they come to Christ to be disburthened that precedent in the Gospel , which relates aptly to their cases , which is , that of the ten Lepers , who when they came to Christ , stood after off , and lifted up their voyces with , JESUS have mercy upon us ; the consciousness of their pollution , kept them at that reverend distance : And Christs answer in this case is a very pertinent direction to such Spiritual Lep●●s , Go , and show your selves to the Priests , take advise of Gods Ministers , and their opinions of the cl●anness and purity of their intentions , before they venture into the communion of this Sanctuary of holy Solitude , otherwise their present offering may prove of as ill an odour as their former Sacriledge . If these Animadversions meet likewise with any such as are not urged by the pressure of their Consciences , but rather solicited so much by their natural temper and disposition to privacy and retiredness , as upon the least provocation of the world they are apt to break with it , these humors are desired to stay and pause ●●riou●ly and long on this suggestion ; for this may often be the operation of Melancholy which works this hasty promptitude : And as Melancholy is the highest degree of choler in the Humors ; so in these hasty sallies out of the society of the world , there may well be more Natural Humor , then Spiritual Disposition , and so this be rather a Disease , then a devout Constitution : Wherefore like sick men that forbear food long , while the Humor is consuming , these retreaters may for some time live quietly , as long as this Humor of the worlds disrelish is wasting and spending it self ; but after that is digested , the appetite of the world returns , and likely gnaws upon their peace , they having no natural food for it . Hence is it that such complexions ought to be very advised in this their assigning of themselves , according to the propensity of their Humors , which perswades them often , that what is indeed but the Ec●ho of their own voyce of Nature which speaks in them , is a Spiritual vocation : For their Natural Constitution raifeth that desire in their imaginative part , which causeth a little repetition and answer of it in the Judiciary and Rational power of their minde ; but it is rather from the hollowness of their reason , then the solidity of it , that this Eccho is returned . The result therefore of all these Examinations of several Cases , must be , Not to conduct our selves by the precedents of special extraordinary vocations of some , whom Christ hath sent for out of the streets and by-ways of the world , that is , immediately from the foulness and immundicity of their lives , and by his Messengers of Crosses and Afflictions , compelled them to come into his house : For these Cases are prerogatives of Gods Grace , which do not alter the known Laws that are enacted by him ; by which Laws we ought to try our vocations , to wit , by the mature advice of those Judges he hath seated in his Tribunal upon Earth , his Church ; and by their Sentences to make the tryal of all our own private impulses or motions of our Spirit , to this dispossession and abnegation of the world ▪ Christ himself hath ruled this case in an excellent Parable , of one that builds a Tower , which is properly adopted to the design of a contemplative life , as it is the erection of a frame of life , raised high above the other parts of the Earth , and intended for prospect and discovery ; so that none must undertake this edifice , but after computation of the pertinencies requisite for the finishment , lest they expose themselves to the reproach , of having begun what they were not able to finish ; and this reckoning and account of our provision , must be made by the consulting of a prudent Spiritual Surveyor , not trusting to the Architecture of our own Spirit , in which we must zealously , often and humbly consult the eternal Architect of all Spiritual frames , for a sincere discernment of his order , in the regulating our own designs , with this address of the cautious Spirit of Holy David , Lord , grant me to know the way wherein I should walk ; for I have lifted up my soul to thee . This parting and separation from our own Will , is the first leave we must take in our valediction to the world ; and this is not to be done by a hasty dismission of it , for so it is but a weight thrown upward , which is fastened to us , and falls quickly back again ; therefore it must be loosened and severed by degrees , and steeped , as it were , in the fresh springing water of Prayer and Mortification , whereby it will peel and fall away the easilier : Some perseverence in this disposition is requisite , to blanch and whiten the intention perfectly . St. Pauls advice for our preparation for the Holy communion , is , me thinks , very properly applicable to this our preparation , for participating of this Spiritual food ; for Religious Solitude is the Table of the Holy Ghost : Therefore , let a man examine himself , and then eat of this bread of life , for he that presumes to taste of it unworthily , may be truly impeached as guilty of much irreverence to the Holy Spirit , in venturing to come to the Communion of his Gifts and Graces rashly , without a due consulting of his invitation . I need not urge our precaution and advisedness in this case farther , since our temerity in it is brought to be a kinde of Sin against the Holy Ghost : Whereupon I will close up this Advertisement in St. Johns words , Beloved , believe not every Spirit , but try the Spirits , whether they be of God ; for many false promises of this Spirit of an happy Solitude , are current in the world , it being truer in no case then in this , It is not of him that willeth , nor of him that runneth , but of God who sheweth mercy . The nineteenth Treatise . Of Violent Solitude , or Close Imprisonment ; Divided into eight Sections . §. I. How unwillingly our Nature submits to the loss of Liberty and Society . IN the case we treated last , the Will needed a premonition against the deception of sight ; for our Will in fits of Melancholy , looketh commonly through the glass of our Imagination , upon such objects as flatter that humor most : This Perspective of our Fancy is often cut into such angles , as represent various and false colours of perswasions , wherewith the Will is inveigled , such species proving not real when our Reason cometh strictly to oversee them . Therefore in the election of Solitude , the elective faculty was to be instructed against the falacies of discourse , upon which , the Resolution is to be grounded ; but this case requireth a different direction : For here , the best course the Will can take to rectitude , is , to be totally blinded and cieled , that she may make the straighter mount upward to the eternal Will , and not amuse or perplex her self by looking about , with a solicitous inspection into second causes , but may pitch at the first flight upon the primary cause of all Contingencies . Our Nature requireth much precaution in this aptitude , to intangle us under the pretext of infranchisement , by the liberty of reasoning out the Causes of all advers Accidents ; for in this case of loss of Liberty and Company , our Nature likely seizeth on curious disquisitions of all Humane Reasons , as the next thing she takes hold on , to make company out of them , and the contrivement of issues out of these straights , is a sort of freedom our Nature takes , as some imaginary reparation in her necessity ; by reason wherof these are cōmonly the first occupations wherein our Fancy seeketh some divertisement : and this entertainment may lighten the weight a little , by removing it to and fro in our Fancy , not letting a sad apprehension setle upon our mindes ; but all this agitation of discourse , as long as it is but in circumference about this world , and in the element of secondary Causes , is still but a circular motion , which maketh no progression to our end : for till our mindes are risen and fixed upon the supreme Cause , all the various projects and motions of our Fancy , are but cooling a Feaver with ●anning upon the distemper'd patient , where the ayr may afford some exterior refreshment , which may be an inflaming of the disease ; but if our Will be 〈…〉 eled at first , with the Dove of the Psalmist , she flyeth up immediately to her rest : The sooner then we spread our thoughts upon the wings of Faith , the more haste we make to be lodged in rest and tranquility of Spirit . Liberty and Society are two so dear Proprieties of Humane Nature , as natural Reason can give no equivalent exchange in satisfaction for them : The Author of Nature can onely recompence this privation of two of the best Functions of our being , and this by a communication of no less then his own Nature , which is , by filling up these breaches with his own Spirit , otherwise our Spirits will certainly remain empty and destitute of peace and consolation : For God , who made Mans Society out of Man himself , hath left the love of Company so inviscerated in him , as that deprivement seemeth now to take more then a rib out of him , even the better half of his Minde seems intrenched from him ; insomuch as his Reason seemeth to be left but one-handed , to minister to him in this Exigence , which would require a reduplication rather for his support ; But Nature is so unable to make this supply , as for the redintegrating of his minde , he must resort to a Supernatural suppeditation . §. II. The deficiency of single Natural Reason argued for Consolation in this case ; and the validity of Grace asserted . WHen I consider the strange undertakings of the Philosophers , me thinks they have charactered to us the power of Natural Reason , in a fabulous figure or Romance , setting it out as vanquishing all corporeal sensibleness , armed with never so many strong afflictions , dissolving and disinchanting all the Charms and Spells of Passions , although their characters be set never so powerfully against the efficacy of Reason , which they exhibite in this predominancy , dispersing all Errors , rectifying all oblique Opinions ; thus have they fancied the superior part of the minde , inthroned in such power as may easily blow away all ayr , even of any Sedition , that riseth in the inferior Regions of the imaginative or sensitive faculties ; Reason remaining in the posture of the Queen of the Revelation , proclaiming , I sit Queen , and am no Widow , and shall see us sorrow . But they who account upon this Self-sufficiency , shall quickly finde how impracticable these strong speculations will prove , when they are bound , and the Philistines are upon them ; that is , inclosed in Solitude , and assailed by Natural distresses and vexations ; if they shall then expect such a Hercules of their Reason , as they have seen painted by the Stoicks , that should break through all these Monsters , and remain fortified by all these labors , they will soon perceive their projected securities had more of Poetry then of Prophesie : And sure I believe one that trusteth to the power of Natural Reason , upon the word of Philosophy , to deliver him from all faintness or deficiency of Spirit in this state of Violent Solitude , doth as if one should perswade himself inspired with the vertue of some fabulous Heroe , with whose character he had been strongly affected by reading his Romance ; for when he comes to combat his vitiated Nature in this Spiritual atchievement , he will finde such a vanity in his speculation . The Fable of Ixion is a good figure of this kinde of presumption ; for projecting to enjoy Juno ( that is , some celestial Prerogative ) they do but embrace a cloud , and by this mixture they beget nothing but Chymera's . Certain it is , that Christianity doth afford such Spiritual Samsons , as carry the gates of their Prisons away upon their shoulders up to the Mountains , and break all their chains as flax , raising their mindes , with the Psalmist , up to the mountains , contemplating Gods Providence and his design upon them in so high a degree of resignation , as even their Prison and their Solitude are rather Marks to them of their liberties , then Manacles of their Spirits ; but the strength of such Samsons is derived from the vow , not from the veins or sinews of Nature : Is it by their offering up and consecrating their Reason to that Spirit , whose breath overthrows all the strong holds , and destroyeth all the councels of Self-sufficiency , and replenisheth the evacuation which is made of our own Reason , to make room for that infusion : therefore such victorious Spirits profess , That the weapons of their warfare are not carnal , but such as are mighty to the destroying of all the counsels of humanity , and bring into captivity all understanding unto the obedience of Christ ; for as he himself assureth us , If the Son of man make you free , you shall be free indeed : So that all such infranchised mindes are convinced of the incapacity of their single Nature , to preserve this immunity , and acknowledge this condition to that Spirit which ima 〈…〉 this freedom , by the degrees of restriction ●o putteth upon them of his own bands ; for where the Spirit of our Lord is , there is liberty . This Spirit made St. Peter s●eep soundly in his chains between his two guards , that is , hold him reposing in a perfect stilne●s of minde in all his ex 〈…〉 disquiets , and preserved him in as much freedom of Spirit before his irons were struck off , as after the iron gates of 〈◊〉 City flew open before him ; even while he lay in his Dungeon he was surely in the same freedom of minde , bound in his chains , as sitting on his chairs of Rome and A 〈…〉 ; and the Centurion that fell down before him at Ces●●ea , constrained his Spirit more then the Soldiers between whom he was laid down at Jerusalem . The Soul of man then is capable of a state of much peace and equanimity , in all exterior bands and ag 〈…〉 ions ; but this capacity is rather an effect of the expropriation of our Reason , then a vertue resulting from her single capacity , for it is the evacuation of all self sufficiency that a 〈…〉 h a replenishment from that Divine plenitude , from whose fulness we receive grace for grace ; so that it is a super ve 〈…〉 gift , not a native graft in our Reason : And this tranq 〈…〉 of Spirit , he that led captivity captive hath given as a gift unto men , whereby we become partakers of his Divine Nature , in this calm and serenity of minde , which he pa 〈…〉 out to us in all his several postures : Wherefore in our copying of this equality and imperturbation , we must protest with the Apostle , We have not received the Spirit of the World , but the Spirit which is of God ; not in the l●a●ned words of mans wisdom , but in the Doctrine of the Holy Ghost . Nevertheless , it is our familiar presumption , to 〈◊〉 much upon the vertue of Humane Reason , whereof the Philosophers have made so lovely Images , as many full 〈◊〉 Pygmal●ons Fancy , of falling in love , as it were , with the Statu● of Morality , which wanting the soul and a 〈…〉 of Grace , will be found cold and speechless , when they expect the spirit and life of Consolation , in such pri 〈…〉 as these of Liberty and Company , which seem to shake even the Centre of our natural app 〈…〉 es . Those who ●●st then upon the power of natural Reason , for the dispossessing themselves of all anxieties and vexa●ions of Spirit , will be served like the Sons of S 〈…〉 ; for the malignity of the world will answer them . The grace of God I submit unto , as having a power to displace and ex●el my Mischiefs ; but who are you , that undertake by Nature , to cast our all those Evils where with you are possessed , and to ●●ee your Spirit by a lesser power , then that which doth possess it ; your Senses in your vi●iated Nature being stronger in their appetites , then your single Reason is in her discourses : So as when their Senses are much offended by the worlds Malices , such undertakers will be prevailed upon by the present passion , and ●e put to flye naked and wounded in this Enterprise , as the Sons of S●●va were in their Exo●cisms . The Philosophers who projected Reason to be such a powerful Actor , thought she was onely to contend against the infirmity of Flesh and Blood , knowing not that the Minde was to wrastle with Superior powers , Spiritual rulers , in high places ; against which , there is no fence , but the putting on the whole armor of God : for bare Reason cannot be of proof against those fiery darts of Murmure , Repinings and Desolations of Spirit , which great extremities of sufferance cast at our hearts ; Reason being so far from making a constant resistance , as very often she joyneth with the provocations , and concurreth , with the perswasion of revolting against Patience , as a more reasonable thing to complain and repine , then to resist our Senses , in this onely appetite which is left to satisfie our Nature , the ease of bemoaning and lamentation . We are so much more enlightened then they who boasted of this Self-sufficiency , as we are in defiance like Enemies , with those they worshipped as gods ; so that we had need have better Arms then those they have left us , to combat with ▪ And we may observe the insufficiency of 〈◊〉 presumptions by this instance , that what they erected 〈◊〉 Trophy of their Victory , is to us the greatest brand of infamy and poverty of Spirit , which was the running away out of this life , upon any extremity of pressure : This even in rectified Reason , is the ignoblest way of yielding , rather then an act of conquering ; insomuch as this , which seemed to them a demonstration of their position of the mindes impassiveness , is an evident confutation of their opinion , for this is a total surrender to the power of that passion which hath made this life intolerable . Cat himself , whom Seneca adoreth as the Deity of Philosophy , dissolved all the frame of his Maximes , when he was fain to open a violent passage for the flight of his Spirit out of the pressures it either felt or feared ; Was it not 〈◊〉 fillanimity to choose in favor of his Senses , a softer blow from his own hand , then he feared from Fortune ▪ He should have suppressed the apprehension of tyranny , and not have drenched his thirst of liberty in his own blood ; why did he not quench that and or , by casting away his dag 〈…〉 , as he did the glass of water in the Desert , where he refreshed his whole Army , by extinguishing his own Natural appetite : This had been the best proof of the apathy of his minde , the resolving to suffer even servitude in an Imp 〈…〉 ble temper ; but by this Self distrusting , he did sign with his blood the retractation of his Maxime , confessing Se●vitude to be insufferable to his minde ; This precipitation cannot be vindicated from the charge of impatience and discomposure in his minde , which is the disproof of all the Stoical assertions : Christianity glorieth not in 〈…〉 y innate , but in an infused vertue , saying , He that is in you , 〈◊〉 greater then he that is in the world . And so the power that holdeth the Spirit of a good Christian , is Forein and Divine , and consequently 〈◊〉 stronger then any that can shake it , although the worlds Earthquakes may make a local mutation of his person , 〈◊〉 mains still calmly in any posture wherein God shall set him , upon whose providence he knoweth all rowlings and fluctuations to be current , and seeth his own security , with the Psalmist , at his right hand , which stayeth him from being moved ; the same hand that removeth him in all his local changes , holdeth him in a tender love to that power , which together with the pains of his senses , introduceth the spirit of resignation : These reflections may be well applyed , to dispossess that presuming spirit of the children of this age , who pretend to expel all sense of misfortunes , by the Exorcism of Moral Philosophy and Natural Reason . §. III. Great benefit acknowledged to Moral Philosophy , and the right use thereof directed in order to our solacing . BY this redargution of the arragancies of meer Rationalists , I do not purpose to reject the use of Moral Philosophy , in this great work of consolation in distresses , but to rank it in a due order , ministring and subservient unto Grace ; For when the peace of God , which passeth all understanding , is seated as the Principal , then Moral Reasons are sitly received , as serviceable Accessaries to the Solace and Recreation of the minde : If we should first examine and try the Principles of Christian Religion , by the best extent of Humane Reason , we shall never accept the Mysteries of the Trinity from the single hand of Rational perswasion ; But when we have pitched our belief of this Verity upon the Word of God , when our Faith hath carried our assent as high as Heaven upon her wing , from thence we may then descend to the Orb of Reason , where Discourse affordeth us many Similitudes and Congruities , to open and illustrate to our apprehension this Mystery , in such sort , as to bring it as it were within sight of Humane Reason , in some obscure and imperfect notion : So when we have first erected our expectance of confort and support upon the Divine station of Grace , then we may step downwards upon the paces and gradations of Reason , and finde there solidity of Recreation for our mindes whereupon to rest , walk and exercise themselves ; For then we use Moral Discourse , but as an Organ whereby God conveyeth to us the clarity and elucidation of the nobleness of the soul , indued by his grace with this capacity of remaining impassive in all exterior violence . In order to the illustrating this Position , the precepts of Philosophy come in the stronger , when they enter in their due places , unfolding to us the nature of the Universe , and spreading fairly before us the contempt of all Temporalities , by divers detections of the infidelity of all things sublunary . Thus after the right marshalling of this Auxiliary succor , the more stock we have of Moral Philosophy , the more inlargement we may make of the Recreations of our Spirit , in these straights of our condition ; For as a very learned Humanist , converted to Christianity , is the more able , by the means of this learning , to explicate and illustrate the Doctrine whereof he is perswaded : In like maner , after this first conviction of our mindes , touching the necessity of our primary recourse to Grace , for the rectitude and conformity of our hearts , they who are the most conversant with the Precepts of Reason and Philosophy , shall be the best qualified by these helps , for the amplification of their entertainments , and sweetning the Natural asperity of Solitude . We must be sure then to fix this Principle in our thoughts , that all Humane Philosophy doth but the part of the wate● of Sil●● , it doth but wash off the dirt of Ignorance from our eyes ; it is the vertue of the superior direction , which sendeth us to that sort of Application , which commandeth this admirable effect ; Reason is used by that supreme agent , to take off the foulness and impurity of terrestial objects from the eye of our Minde , and to open it into the speculation of vertue , but it is Grace which worketh the Miracle of this Serenity of Spirit , by these instrumental illuminations of Reason : As long then as Philosophy is kept onely as a hand-maid , with her eyes looking always upon the eye of her Mistress ( which is Grace , the gift of God ) so long she proveth very useful to her service ; but where she is seated as single commander of the family , all her specious precepts and directions will prove ( as the Apostle termeth them ) but learned fables , when this practical office is required of them , to instate the minde in that regularity and apathy whereof they are so confident projectors . Having setled this Maxime , as Disciples of the Psalmist , for the fundamental article of Spiritual composure , My soul , wait thou upon God , for from him is my patience ; then the discoursings and arguments of Morality are proper stuff to adorn our mindes , that they remain not bare and naked , but furnished with convenient matter of meditation and entertainment : Humane literature may be used in this order , as Ceremonies are in Religion , which are requisite to excite and detain Devotion and Reverence in our Nature , that is affected much with sensible coverings of Spiritualities , which affording , as I may say , no hold for our Senses , our Mindes are not so easily staid and fixed in an attention upon such Duties ; therefore such occupations of our Senses , are very pertinent towards the raising and arresting our Devotion . In like maner the flowers and adornments of Moral Philosophy , are apt and serviceable for the affecting and entertaining our Imagination , by the gracefulness and elegancy of their perswasions , which are very congruent with the nature of our Affections , that incline most to notions a little aspersed with sensible matter , and so are easiliest staid and quieted in such attentions , which hold our Spirits in a more cheerful application to the Arguments of rectified Reason . In this order , Philosophy may be acknowledged to be a convenient discipline , belonging to the doctrine of Peace and Tranquility of Spirit , which is grounded in that pax vobi● ; that cometh in like the Master of it resuscitated , not through the doors of Humane Reason ; and then this peace useth discourse and argument , as Christ did his body , who in condescendence to the weakness of the Faith of his Disciples , made them feel and handle it : So doth the Holy Spirit clothe his Grace with sensible Reasons , so correspondent to our Fancies , as they do the easilier acquiesce unto them , and thus contribute to the mindes repose and regulation : Surely this is the proper function of literate elegancy , to figure vertue in so lively and fresh colours , that our imagination may be so taken with the beauty of vertue , as it may invite our mindes to make love to her in solitude ; and in this suit our Reason may make good company , even out of all our wants and desolations , as imploying them to do us good offices to this Mistress , by their testimony of our patient acceptance of all sufferings , that may advance us in this pursuit , which nothing doth more then a temperate constancy in Distresses , wherein vertue loveth to try the fidelity of her servants : And thus we may make even Solitude prove our access and mediation to our love , whileg ▪ we are in research and suit to vertue , for unto her we know it is confessed , that difficulties give the best introduction and entrance . So that the uses of Philosophy are much improved by this their proper application , to illustrate the amiableness of vertue ; and by the gaining of our Fancy , to facilitate the subjection of our Affections to our Reason , whereunto Humane learning conduceth in many respects ; and it may not unaptly be said to be a kinde of Spiritual Heraldry that doth blazon the Arms of Natural Reason , shewing the genealogy and descent thereof from the Father of Lights , and marketh the affinities and alliances between Grace and Nature , keeping a Register of the Antiquity and Nobility of Moral Vertue , in the examples and precedents of all Times ; and in these respects is very pro●itable in all states , especially in Solitude , both to recreate and rectifie the minde of man. And indeed nothing inableth us more for the best improvement of the stock of Philosophy , then having our wills first fastned unto Gods design upon us , before our understandings range abroad into the documents of Morality for exercise and recreation : Me thinks we may well be allowed to apply these orders of the Temple of Solomon to our present Argument , and say as they , who by their consecration were admitted into the holy place of the Temple , had liberty to come out , and entertain themselves in the outward Courts of the Laye●y , and the station of Gentiles ; but they who were not qualified by some holy Character , were not admitted into the inward part of the Temple , or the Sanctuary : So they who have devoted first their Reason to the inscrutable Order of God , and have this Character of Christianity imprinted on them , may freely and usefully recreate their mindes in the outward Galleries of Philosophy , where Humane Reason hath an inlargement and spaciousness for the exercise and solace of the understanding ; but if our Spirits are but of that rank which are without , in the arches of Philosophy , and conversant onely in the porches of Moral Vertue , this constitution doth not sufficiently qualifie our mindes for admission into the interior Sanctuary of Peace and Tranquility of Spirit : So that all I have so much pressed , tendeth to perswade every one in this case of Distress , to begin , by devoting their mindes intirely to Gods Order , and to expect the liberty of their Spirits from the vertue of that Christian consecration ; and in this method , all their studies and occupations in Humanity or Morality , will be like the Gold upon the Altar , which though it be noble by nature , yet was sanctified but by application to Divine uses , and so all Humane sapience ( which though vertuous , is but secular ) by this Dedication becometh Sacred and Religious . §. IV. The Disposure of our time treated and advised , for improvement as well as ease of our Mindes . HAving laid the ground-work of our peace and acquiescence upon that Divine Assignment which Christians are to account upon , which is the provision of it by the All-sufficient power , that giveth not such peace as the world giveth , but such as none shall take from us ; upon this foundation we may design the frame of our time into several rooms and offices , respectively to our Duties to God , and the diversions of our own minde , to make this sort of life both as useful and as agreeable as we can : For this kinde of Solitude is acknowledged to be a burthen to our Nature , and so by parting and dividing it as it were into several parcels , we seem to carry the less of it at once ; whence it becomes of easier portage . By the experience I have had of the benefit of this method , I should advise every one in this case to make partitions of the day into several hours , assigned to distinct occupations , beginning in the morning with the intentional Sacrifice of the whole day to the honor of God , looking upon this memorial S. Bernard perused every morning , Bernarde ad quid venisti ? Bernard , what wert thou born for ? This question to our selves , of what we are come into the world for , may easily afford us this resolution , That we have no time to spare in the longest day , for that work for which we were created ; having then in the beginning of every day made this Free-will offering of all our time , we may take such portions as are allowed us back , after this consecration , and divide them into such pieces , and dress them in those maners , as best agree with the appetites of our minde , both to nourish our Soul , as well as to solace and recreate our Imagination . I should advise then , that every day may be cut out into several portions of entertainments , in that company ( which I suppose onely allowed ) that is , the conversation of Books ; which address I need not recommend to any in this case : for in this civil death , we do naturally repair to the society of the dead ; and in Books we finde a civil Resurrection of the dead for our conversation : And by this sort of intombning our thoughts , we revive our Spirits , and have better or worse company , according to the qualities of those Spirits we choose to converse with ( for I suppose this allowance in this civil death , of free intelligence with all these kindes of Shrines and Reliques of the dead ) and I do not mean to make a new commitment of any body's minde , restraining them onely to Mount Thabor , with Moses and Elias , that is , to Books of Devotion and Contemplation ; they may , as I have explained , walk not onely innocently , but usefully in the ways of the Gentiles , out of all sorts of Philosophy , History , Policy , and out of lighter food of Humanity , there may be wholsom nourishment drawn and assimilated to a good constitution of minde ; yet certainly the solider and purer the aliment is we feed upon , the stronger and sounder complexion we shall induce : But what licences soever our Fancies take for their recreation , our Spirits must be regulated in this , to taste constantly of the Morning and Evening Sacrifice of the Temple ; that is , in each half of the day there ought to be some hour assigned , to the reading of some Book of Devotion ; this practice will keep the fire on the Altar always alive , which by an insensible perspiration breatheth out a pious warmth into all the other innocent occupations of our mindes ; nor is it required , that the notions of Religion and Piety should be always blazing in our cogitations ▪ When we have thus portioned out our day into several assignments of Prayer , Reading or Meditation , we shall not feel the weight of the whole day upon us all at once , onely such hours by themselves as are successively chained upon one another , by links of various occupations , and every such division , as it hath some ayr of variety in it , seemeth rather a recreation , then a charge upon the minde , which must be cherished with those diversities that may ( as near as we can draw them ) resemble liberty ; and when all our time is parcell'd out into different voluntary addresses , there being no spaces left void or empty , time weigheth much the lighter , the less vacuity is left in it ; for nothing nauseateth the minde so soon , as an emptiness of thoughts , bespoken and fitted for her entertainment , since in that vacuousness the winds and vapors of tediousness and displicence rise and fume out of our imagination into our Spirits , whereas a convenient replenishment of the Fancy , with change of attentions , doth much suppress such fumes . We may learn , me thinks , by the eye of the body , how to accommodate objects to the sight of the minde , for both of them are best pleased with the diversity of species , and the competent determination of the prospect ; which order and interposure of various and alternate attentions , affordeth both the change and the limitation agreeable to each of these appetencies , every several trancision of our thoughts to different occupations , breaketh the vastness of Solitude , by a competent termination of the prospect , when our imagination looketh no farther then that term of time allotted for that single exercise . These intersertions of differing entertainments , are like woods or hills , which rest the sight in this vast prospect of Solitude , affording our Fancies this agreeable intermixture of variety and rest : So that by this method of an interchanging mixture of Prayer and Study , one may approach to that Blessing the Prophet Isaiah describeth , The Lord will make our wilderness like Eden , and our desert like the garden of the Lord. Having given this advice for the lightening of our time , we must not forget some order for the weighing it , that the value may be taken together with the measure ; for indeed the worth of time rightly pondered and ballanced by reason , may outweigh any Liberty or Company , which either imbase the value of time unto us , or steal from us any excessive proportions of that which is the onely Stock we have for the purchase of a blessed Eternity : And we know how familiar it is , to assign our Liberties and Companies to the discharging us onely of our time , as if the pleasure of our life were but the smothering or making away of precious time : They then ( who seriously reflect upon the loss of Liberty , wherewith vain passions may be charged ( by which our mindes are truly imprisoned , while they are dallying with these similitudes of Prisons and Chains , to inlarge the liberties of their Fancy ) when they come to understand and affect rightly the freedom of their mindes ) may judge this severing from such temptations and fascinating vanities , to be a state of real infranchisement , and esteem the other giddy agitation of their persons up and down the world , floating upon their Fancies , but as a Prisoners Dream , wherein he may imagine himself Master of his own Keepers , while he is faster in hold then when he is awake , and truly apprehending his condition . They whose mindes then are guilty of these kindes of crimes , of making away their time , and using their former liberties , as instruments in this mischief , let them Arraign their Imaginations upon this Indictment of their Memories ; for by judging and casting themselves , they may make a new life out of this suffering and execution of their faulty liberties ; which if their Prison put to death in their affections , as it doth extinguish in their practices , they will conclude themselves rather resuscitated then restrained : How happy may they be accounted , who come to redeem time ever by the evilness of their days , to whose civil death and moral resurrection this of the Apostle may be applyed , What was sown in corruption , is raised in incorruption ; and what was sown in infirmity , is raised in power . This being admitted , let those who lie under this sentence of Sequestration from the world , in stead of setting th●●● hearts upon the Suit of their Habeas corpus , apply them to 〈◊〉 out , as I may say , their Habeas 〈…〉 tem , in which Plea they are sure they have to deal with so indulgent a Judge , as he taketh their own Will for Security , to free their Minde upon it ; the which being at liberty , will be well pleased with the Commitment of their bodies , upon the Action of their Time against them , when they conceive that this Arrest was the easiest way for them to acquit that Debt , by the discharge whereof they can onely recover their forfeited Estate of real Liberty : And when their mindes look upon the lovely Image of redeemed and improved time , figured upon the walls of their inclosures , by falling in love with time , they may disprove the Proverb , and make a lovely Prison , while that becometh a possession of their love ; and are not their affections happily placed , when time contributeth to the beauty of the object ? This Spiritual inamourment hath all these preheminences , and the indearments of such loves , are made by the professions of liberty and infranchisement ; how much a nobler engagement then is this of our mindes , above that of such loves , which have all direct contrary qualifications . Such therefore as address their thoughts to this suit and research , shall by degrees finde their familiarity with this love , introduce them into the acquaintance of that truth which unvaileth the various miseries of all conditions in this life , by the light of Contemplation , wherein this promise of the Prophet is verified , Then shall thy light rise in obscurity , and thy darkness be as the m●n day ; for by this clarity we may discern the whole world in several chains and mancipations , and those the most inflaved , who are sweating in the world as in a forge , to hammer out their own Man 〈…〉 , which they make even while they are laying bolts and irons upon others that are cast under them , but as it were by the rowling of the Ship on the one side , for another contrary wave coming , turns them back again , beneath those they lay upon , and then all the irons they had put on them , prove their own surcharge . The speculation of these truths , may keep the Spirits of Sufferers in more steddiness then is compatible with that estuation of minde which is inseparable from insolent prosperity : These calm Meditations suggested by the Spirit of Truth , may bring Prisoners into that state which is promised to the clients and followers of these Verities , You shall know Truth , and Truth shall set you free . These Advices , in order to the valuation of Time , as they do primarily respect eternity , so incidentally they refer to the reconciling us unto the great acerbities of the moments of this life ; where unto , I conceive , this adjunction also of some Counsel , in point of Improvement of Time , in relation to the acquiring of Humane knowledge , may be a very useful ministry and suppeditation . §. V. A method proposed in point of Study , and the Vse may be derived from Story , towards a right understanding of Divine Providence . I Do not pretend to design to any their Studies and Recreations in Lecture , every several Vocation will ●●sily fit it self with inst 〈…〉 pertinent to their Profession ; I shall advise onely a general method , in order to their thriving best in this Spiritual Pasture . As I have proposed partitions of our hours , into several Applications , so should I counsel a● every such Section , between the change of Books , the making some convenient pause of Medi●a●ion upon the matter of our last attention : For when we reade cursorily , we do but smell and scent the flowers as they grow ; but this rumination of the notions , is a gathering and collection of them , and a kinde of carrying them away in Nosegays , and holding to our mindes the sums and digest● of their substance , by which means their odour lasts the longer , and leaveth our memory always the more perfumed ; so that when our reflections resort thither to smell again the same odours , they may finde some of their ayr remaining in that conserve : And those ( who intend to lay in any store of Knowledge , to distribute and dispense it upon premeditation ) must not onely gather these flowers , and entertain their breaths the longer by these recogitations , but must set themselves to work upon them , and as I may say , distil their essences through their Pens ; and thus extract the Spirits of them , making them up in these vessels of Note-Books , distinguished by common places , which are , as 〈◊〉 were , so many several viols , marked with their peculiar properties , and sorted respectively to their uses , and are kept in this Cabinet of our Note-Book , ready by us to draw out again , either through our pen , or to distribute in our conversation , or any other function of our profession : For when we have thus extracted these Spirits out of the Books we have wrought upon , it is a Spiritual treasure lying by us , which we may relie upon as a stock for all our necessities , either for private and interior provision , o● publike and forein communication . This way of distillation or confection of our studies , preserving them for lasting uses , is ( even without any 〈…〉 ference to their participation unto others ) the best 〈◊〉 〈◊〉 the perfuming and sweetning our time to our selves , in 〈◊〉 unpleasant ayr of Solitude ; for this work breatheth an 〈…〉 into our Fancy all the day long , which by filling it , keepeth out the fumes of our natures disease , and impresseth the more strongly on our imaginations , now Images of intellectual acquisitions , which successively entring into 〈◊〉 thoughts , keep out the unhandsom representations of our condition , wherewith our Fancy is apt to stuff it self , if it have not some such intentive preoccupation : This is therefore the best prescript all my study of Solitude can administer , which I am bound to recommend , in gratitude to the benefit I must acknowledge to this method , desiring to make a prisoners return for the alms of Confort I have received , to repay a Benefactor in reputation , by divulging ( as handsomly as I can ) his good qualities : And truly I have intended in this piece of Solitude I am working on , to follow the order of Painters , rather then Poets , in the describing the person of a Benefactor ; for I have not sought to indear my resentments , by the highest praises I could excogitate , but to draw the figure I expose , the nearest the life I could exhibit it : For those excesses that may express Art in the Poet , may proclaim Ignorance in the Painter , if he should think to value his gratitude to his obliger , by drawing his picture in such perfection of shape and beauty , as did not render the person knowable by that Image : I have therefore set forth these good qualities of Solitude ( to which I profess much obligation ) so truly copyed , as I dare say , that those who have never seen it , if ever they come to compare these lineaments of my hand with the life they do character ( of Solitude imployed in this method ) shall finde , my pen hath not made a Fancy , 〈…〉 a Copy , and done this sort of life but right in the Resemblances of her good qualities , whereof I may be bold to say in the terms of the Holy Spirit , The Desert , and the Land without passage , shall be glad , and the Wilderness shall rejoyce , and flourish as the Lilly. After a little taking my 〈◊〉 off from my work ( to give you in a few stroke ▪ a little 〈◊〉 of the ingenuity of my own Minde , in designing this Labor for an Altar-piece , rather then a Cabinet Ornament , desiring you to conceive my intendment i● it ●●cha●itable utility , not barely a recreating Imagery ▪ I shall proceed to another Advice in this point of Lecture , and represent to you how 〈◊〉 who read without any intention to converse with 〈◊〉 Books , and to retain their suggestions , but onely , a● 〈◊〉 say , to kill so much time , abuse themselves in this un●●vi●edness ; for they shall finde their time like a c●●case , m●●h heavier when it wants this animation of studio●sness 〈…〉 d intendment , then when it is quickned , as it were , by this Spirit of design and addition to benefit : For this principle of Activeness , seemeth to breathe a kinde of life and ●●imation into our time , which maketh it lighter , and 〈◊〉 better company , when our future designs and purposes 〈◊〉 to converse and entertain us , with Repli●● and Deb●te● of our Propositions : And they ( who reade in order to the uses and profits may be extracted , not onely for their present ●ivertisements , but for their general improvements ) may even in Civil History reade Lectures ●o themselves of Con 〈…〉 tion in all their Distresses and E●igencies , even the confusions of this Sublunary world , may be converted 〈◊〉 sufficient con●orts , by contemplating the various 〈…〉 of all conditions , shuffled and tossed together 〈…〉 appearing order of equity , Sometimes servants 〈…〉 horseback , and Princes walking ●n the ground 〈◊〉 servants ; 〈…〉 d again , how often doth this Scene shew innocent 〈◊〉 groaning and oppressed by Tyrants , and sometimes 〈◊〉 mate Princes distressed and vilified by Rebellions 〈◊〉 , and ( as the Wiseman ●aith ) we finde 〈◊〉 c 〈…〉 g out of a 〈◊〉 up to a Throne , and another meeting him , dragg'd fro 〈…〉 a 〈◊〉 to a D 〈…〉 geon : They ( who consider seriously these vic 〈…〉 tudes of all states , this continual subversion of on● , 〈…〉 d substitution of another into the same room , all things succeeding in this broken and abrupt inter 〈…〉 ture ) will easily finde their own Nativity cast in this Universal Sch 〈…〉 the world , and so need not wonder or complain of ●y injurious 〈…〉 tion in their private Fortune , when they 〈◊〉 so many va 〈…〉 ions assigned unto them ▪ 〈◊〉 they are p 〈…〉 this 〈◊〉 Universe ; In which , the 〈◊〉 order of things seemeth to be disposed a● the natural is , wherein corruption and generation mutually entertain one another ; but in civil changes the reason is fa● more obscured to us , for in the alterations of nature , our reason is more trusted with h●● secrets , and so i● not offend●● at the present ruine of such things , whereof we are acq 〈…〉 ted with their design of renovation ; but in the civil perishing and corruption of equity , our reason is more pe●plexed , as being no way privy to the intent of such inversions , the destruction of vertuous persons and the exaltation of vitious , the inf●licity of good causes , sinking under impious adversaries , are such occurrencies , as confound humane ratiocination , for in these cases the divine providence seemeth disguised to our eyes in the habit of Chance ; so that our faith must look well upon her before it can know her in this dissimilitude to justice . Me thinks reflecting upon the confusion of this world , there may be many such things as were said by the Holy Spirit , of God being in the 〈◊〉 of man , applyed not unfitly to the divine providences b●ing among men ; ( which being the wisdom of God in that respect is the same they were said of ) May we not then say that Gods providence converseth upon earth , in the habit and similitude of Fortune , and seemeth exposed to all the weaknes and inequality of Chance , and that ( sin only excepted ) , beareth all the infirmities of injustice ; and surely if faith did not assure us , that under the vail of humane confusion , the wisdom of God were subsisting , we might easily judge of Gods providence as the world did of Christs person , and condemn it as a meer natural figure of fortune , destitute of all divinity ; we know most of those who were to resolve this question , by their single reason , about the government of the universe , either tyed up God in the chain of fate , or left all loose upon the wheel of fortune ; but we ( who sit in the light prepared to lighten the Gentiles ) see by the eye of faith , that the liberties of God and man are consistent with the divine providence and preordinanion , and that the necessary sequences of such effects as are annexed by order to their respective causes , do no more impeach Gods freedom , then his necessary production of two persons equal to himself , doth restrain or abate his liberty . But should we release our mindes from this bond of Faith , whereby they are obliged t● pay an acceptance of all changes unto the Divine Order , the very rational consideration of the equal exposure of all conditions to adverse vici●●itudes , might correct our private relunctancies ; the Story of all Times sheweth us such frequent ●uptures and diss●lutions of all kindes of Union , so familiar Subversions of all Foundations , of Government and Superiority , such an alternative transmutation of all p●ivate Fortunes from one into another ▪ as they who look but upon the Theatre of this world ( which needeth but History for the maker of his Scenes ) cannot wonder justly at any part which is put upon their particular . To those then that shall repiningly lament their turns , or expect their exemption , I may safely apply the Prophet Jeremy's Commission against this pretence , The Lord saith thus , Behold , that which I 〈◊〉 built I will break down , and that which I have planted I will pluck up over this whole Land ; and seekest thou great things for thy self ? seek them not . §. VI. Some special Meditations proposed , proper for the divertisement of our Minde . I Have upon my ruminating on the Stories of the world , been presented often with such an imagination as may prove Instructive as well as Recreative , to such Moral Chymicks as can extract a ●alt out of the freshest matters their mindes do work upon : I have thought one that had the Historical Map of the world lying before his thoughts , might suppose himself seated upon a high Rock , and looking down upon a fair and vast prospect , divided into some Cities and Palaces of the one side , on the other into lovely Gardens and pleasant Groves , or fruitful Fields and Pastures , and suddenly seeing a Mine playing upon the Cities , and all sorts of things blown up confusedly into the Ayr , where Princes and People are broken and mangled indifferently , the Chains of the Prisoners flying up , and shivering , perhaps , the Crowns that laid them on , and many other civil dissipations that may be adapted to the confused eruptions of Mines ; and being affrighted at this dismal object , he turneth his Eye upon the Fields , Gardens and Groves , as flying into priviledged Retreats , exempt from such violent distractions , and presently he findeth an Earthquake , playing , as I may say , upon all of them successively in their several turns , rending the Cedars , deflowering the Gardens , swallowing the fruits of the Campagnes and Vineyards , leaving all the pleasure of his Prospect inverted into objects of Horror and Amazement . The Story of the world doth often afford such a kinde of Representation ; sometimes it presenteth a fair view of glorious MONARCHS , and flourishing Nations , symbolized by the Magnificence of Cities and Palaces ; high and eminent Prosperity in the Grandees of the Earth , figured by the Cedars ; plentiful and opulent private Estates , emblem'd by the pregnancy of the Fields , happy and easie 〈…〉 d ●y the orderly sweetness of Gardens ; All these conditions the Story of every Age sheweth shattered in pieces , by some violent Changes and Subversions . Thus much light may be derived from our ascen 〈…〉 the upper stories of this Fabrick of the Universe , whi●● overlook this Earth by a narrative view onely of the condition and constitution of this world : Surely the Prince of this World knew not who he carried to the top of the Mountain , to tempt by the Glories of that Prospect , ●e understood him better afterward , when he begg'd of him not to be cast out of the world himself , and ●●ed to him but for a few Swine , to whom he had before offered the whole world ; But when the Holy Spirit carrieth any o●● up to the Mountain of Contemplation , the object 〈…〉 poseth of the subjacent Earth , is not onely illumi●a 〈…〉 but operative ; he doth not simply inform the understanding in the estate , but rectifieth the will in the estimation of this world . Saint Paul looked down upon the Earth from 〈◊〉 Mountain , when he proclaimed , that The figure of t 〈…〉 world passeth away : And Saint John ( whose Spirit was 〈◊〉 were exhaled above the Earth by that heat it felt always of the Divine bosom ) dis●●rned clearly this 〈…〉 uctuant state of our Globe , when he advertiseth us , Th●s the world pass 〈…〉 away , and the concupiscences thereof . They who take then either of these guides , Reason o● Grace , to carry them up to this cli●● of Meditation , may ●ast down their thoughts in a ●alm despection of all tho●e shining attractives which they see to be so 〈…〉 y ; they that contemplate this universal undermining of all 〈◊〉 stations , need no● wonder nor complain to ●●●de them 〈…〉 ●●rn from the upper part of the world , and ●unk under the earth in the playing of the Mine : They who are , as it were , thus 〈…〉 and b●●yed in a prison , let them imagine themselves in that posture where in the playing of the Mine hath laid them , and so be conf 〈…〉 d , as involved in the general constitution of this hollow and unfaithful world ; and by figuring to themselves this 〈◊〉 of the Universe , they may conclude , That the wall● which inclose them are undermined also , by the common instability of all Fortunes ; and when the time co 〈…〉 h that the Train of Change taketh fire , then they are to be carried in●● another position : So that the impermanency of all thing● 〈…〉 y , which doth deduct so much from our Temp●●ary ●elicity , may be by these thoughts made to 〈◊〉 proportionably the sence of our secular adversity . Thus by the advice of Natural Reason , we may derive much stability of minde from the infidelity of all 〈◊〉 ‑ 〈◊〉 〈◊〉 : Na● , Philosophy proposeth to 〈◊〉 a firmer settlement of our Spirits , upon our duty to Nature , and ●h●rgeth any 〈◊〉 or 〈…〉 lousness , in what state soever of distress ; with sedition and 〈◊〉 even against the Laws of N 〈…〉 ●●●ce it is by the order of the Universe we stand 〈◊〉 with all o●● private grievances , insomuch as to di 〈…〉 fro 〈…〉 tha● order , see 〈…〉 an a 〈…〉 mpt of our wishes , to confuse and discompose the whole frame of Nature . These , and many other 〈…〉 adings , do the S●o●c●s make , to intitle rectified Reason to this power of con●erving the minde in an estate of imperturbation , amidst the changes and translations of all vicis●●●udes . But to Christians these melodious voyces of the Philosophers , serve but as Musique to their Church Anthemes , for they are the sacred words of our Faith ( put into the airs of Humane Elegancy ) that make the Musique Religious , nor the 〈◊〉 of their sweet perswasions , whereunto single Philosophy doth but report : I may therefore ●itly present you with this holy Lesson of the great Apostle St. Peter , We have a firmer word of Prophesie , which we do well to attend to , as unto a light that shineth in a dark place ; in all the obscurities of our Fortunes , we have the day-Star of Faith shining in our hea 〈…〉 ( in respect of which , all Philosophy is but Lamp-light ) that giveth us a clear sight of the Providence of God ; in all our turnings and transportations we have this Word , even of God himself , organized by the voyce of the Evang 〈…〉 Prophet , I form the light , and create darkness ; I make 〈◊〉 and create evil 〈…〉 I the Lord do all these things . The answer of a Christian therefore is well made for us by the Prophet ●eremy in Prison , and in all the bitter tastes of these cups of Gods mingling , as the Psalmist found before him , My 〈◊〉 is g●ie 〈…〉 but I have said , Truly , this is my grief , and I ●ust bear it ; The belief of Gods special design in all things 〈◊〉 befal us , must answer all the perplexities of a Christian ; and we have not onely this order , but this ability imparted to us from our suffering Head , whose members working by 〈◊〉 vertue of his animation , cannot say●less to God the Father then Not my will , but thine , O Lord , be done . This little intermixture of a Garden-plat or patern , 〈◊〉 both with the flowers of Nature and the fruits of Grace , may be no unpleasant walk or 〈◊〉 for the uncon●●ned 〈◊〉 tion of some solitary Prisoner , to whom I dedicate 〈◊〉 piece of Entertainment , which , I hope , may in some 〈◊〉 water and refresh his minde , and help to keep it in this temper of the Prophet , Her leaf green in this time of droug 〈…〉 and not ceasing to yield fruit . §. VII . Some speculations suggested to recreate our Spirits in sufferance , and to invigorate our Faith. IF I have made any extraordinary discovery of Springs , passing so long through this Desert ( in my journey ou● of Egypt unto the Land of Promise ) I hold my self bound to set the best marks I can upon all such Refreshments , that they may the easilier be resorted to by such as by any accident shall be engaged in this desolate Peregrination ; and I need not fear to be tedious in this office , no more then Physicians in their attendances upon Patients : I will impart therefore another Receit I have found very efficacious , which is mixed with the wine of Philosophy , and the oyl of Divinity , it hath both the quickness and vigor of Reason to work upon our Fancy , and the unction of Faith also to supple and molifie the unpleasantness of our Nature , in these constraints of Solitude : This is then the prescript , to make even the multiplicity of the evils and diseases of this life medicinal unto us , by considering how many we are free from , of those we might easily have altogether ; as for Example , If we are in Prison and in health , to remember we have a greater blessing then that we want , and how much ●reer we are then diseased Princes , close Prisoners within their Curtains . If we chance to be sick and in Prison both at once , we may consider , That we have as much of this violent restraint taken off from us , as is imposed upon us by this Natural one , in which we are cōmitted by our own body , since in this case all states are reduced to the same confinement , being under the Arrest of Sickness , and therefore our liberty may seem as it were recover 〈◊〉 by our infirmity , since no body is in pain to want what they could make no use of if they possessed it . The more then we have of this evil of sickness , the lest we have of this other of imprisonment , for the sicker we are , the less capable we become of the use of liberty ; so that we may say , Nature seem●th to have provided , that the 〈…〉 of our bodily evils , should cure the next worst of our corp 〈…〉 su 〈…〉 s , since the wa●● of health 〈◊〉 prop 〈…〉 nately to remedy the privation of liberty . And again , if this violent separation from the world ●e but the policy of an adverse party , to intercept all ou● contributions , to the promoting of the cause which they impu 〈…〉 , then we may reflect , how much better our condition is , then if we were under the indignation of some inh 〈…〉 tyrannies , which use tor●●res as instruments which 〈…〉 , curiosities play upon , to draw those tunes out of th 〈…〉 their fancies or their fears have set ; and ●o such mis 〈…〉 , we may remember our selves to be exposed : thus we 〈◊〉 discourse over all the mischiefs of this life , wh 〈…〉 we might have ben condemned , and it is likely , we shall finde upon this accompt , the number of our exemptions in our present stare , a just mitigation of our senten 〈…〉 this ingenious diligence of our reason , we may finde 〈…〉 be●s enough of miseries , that stand as I may say , Neu 〈…〉 and levying them thus by our meditation , we may bring th●● in to our succor , to defeat those which are actually declared against us , whereby we may be said to overthrow 〈…〉 the multitude of her own forces , while ( by ou● 〈◊〉 ptions from so many of the worlds greater ●alamiti●s ) 〈…〉 facilitate the cariage of our owne portion , and by the 〈…〉 of the Gospel , we may properly make , in this occa 〈…〉 , those which are not against us to be with us . This little hint will serve to lead our thoughts into 〈…〉 fields of meditation , upon the numerous in 〈…〉 of 〈…〉 Age , which surrounding by enemies , the more it 〈…〉 the likelier it is to draw our eyes up to the mo 〈…〉 with the Psalmist , from whence we may expect our 〈…〉 and looking faithfully up to those hills with the 〈…〉 we shall de●ery supernatural Auxiliaries , whereof we may truly say ●o our fearfull se●ses , as to our amazed servants , 〈◊〉 〈◊〉 for there are more with us then against us . I have set most of my spiritual notions with the foilies of humane perswasions , considering how much such conjunctions conduce to a be●tering the water of the jewels of Divinity into the eyes of our nature ; S. Paul used this art , when he was content to speak after the maner of men for the infirmity of our flesh . But now I will present you with an advise sincerely Divine without any , plau●ible adjunction to illustrate it , which is in this order of distributing the day I have proposed , to assign some special part of every day , ( the measure whereof I do not define ) to a serious meditation upon the immensity of eternity , and the momentariness of this life , we may consider the time of all ages , like a little globe of smoke vanishing into the vast region of air ; for all time holds less proportion to eternity , then the least vapor doth to the whole air into which 〈…〉 s vanished ; if then the duration of all time , be so disproportioned to eternity , when we sever our single part in this point of time , how neer a Nothing must it appear to us ; and it may be the time of our suffering is but a small parcel even of our own life : This computation must needs shew us the shortness of that time , which our weak Nature thinks often long , measuring it not as it is in flu● , but as it seemeth staying in our ●aney , and distant from some earthly de●ire whereunto we would be carried ; and so this our miscounting of the length of time , ariseth always from this error , that we do not reckon upon it , as it is in motion towards eternity ; but rather regard it under the notion of a remora or retardment , in that haste we have to satisfie some passion , in pursuit whereof Time it self seemeth too slow for our P●ney . This irregularity in our nature , may be much corrected , by pondering seriously every day the property of time , and the state of e 〈…〉 ity : I do not meane to impose upon any body a subtile penetration into any abst●use conceptions upon these subjects , only a pious reflection upon the familiar notions of each of them , as the lightness and inanity of the one , the weight and immensity of the other ; unto which every one may conceive himself passing on , as a straw upon a ●orrent ; and at the foot of this precipice , suppose an Ocean of endless joy or misery , which hath a division in it of these two qualities , of Good or Evil , but no difference in the infinity of either ; and we may contemplate , how we are not carried to either of these , as we are the greater or the lesser straws , but as we come off clean or fowl from this torrent of time ; it is not by the greatness , but by the purity of our lives , that we are delivered over to these divers states , in this indivisible eternity ; these are 〈◊〉 tations competent to all sises of mindes , in reference to this method of meditation on Eternity : When King David was upon this application , as he saith , I thought upon old days , and the Eternal years had I in minde ; he telleth us th●● he swept his Spirit , that thought presently applied him to the cleaning of his Spirit , which temporary objects had bedusted ; and sure our soul in this point is like our eye , which may have dust and filth in it , while it is closed , whereof it is not sensible , but as soon as it is open , it presently findeth the offence : so our minde , wh 〈…〉 she is shut to the apprehension of eternity , may have many impurities in her which she discerneth not , but as soon as her thoughts are wide open upon that object , she feeleth the offensiveness of every fowl Atome sticking on her , so as this cogitation of the Royal Psalmist , is the readiest address to that cleanness of heart , to which our Savior hath annexed the seeing of God. Me thinks this lesson is given us by the nature our soul , which partaketh both of Time and Eternity , ( as having a beginning and no end ) to couple in our thoughts the images of both these Beings , that as the minde draweth fluent and transitory affections from time , she may derive also fixed and permanent desires from Eternity ; and this intermixture of these divers impressions , is the greatest setlement or simplicity a soul can attain unto during her operation , by such organs as are meerly temporary ; and the Holy Spirit giveth this security , to the frequent meditation on the ending and endlesness of our two lives , In all thy works remember thy latter ends , and thou will not sin for ever : And surely this habitual prospect on our end , will abate much the sense of any present condition ; for it affecteth us not with what we are , or have been , but with what we are to be for ever : and since by Na●●ue death hath a share in every day we live , they who let this debt run on , without paying unto it any of their time , will finde the sum risen so high , as they will at last come to owe death even their eternity : But by this order I propose , of assigning some parcel of every day to this discharge , we may convert that portion we pay death , into a debt accrening unto us , of eternal life , which at our last day death shall be forced to deliver to us . In order to this address of your cogitations , I will offer you this obvious conception , to suppose all states of life imbarqued upon one vessel , and that continually sinking , ( which surely is sensible enough to such as are not dizied and distracted by the motions of it ) and when the vessel is palpably sinking , doth the General who is commanding above , think himself in a better state , then the slave working in his chains ? Doth he that is in the lanthorn account himself happier , then he that lieth in the hold , because he is like to perish some minutes later ? Do not they all then alike forget what they have been , and think onely on what they are to be ? they who will accustom themselves to ruminate upon this similitude , reporting aptly to all the conditions of this life , which are in an equal certainty of expiration , may easily forget their present posture , and be possessed intirely with their future expectation , which in one instant becomes unalterable to all Eternity ; and they cannot be assured , that this instant is not as near them as their next thought I surely then I am perswaded , that whosoever shall fasten his thoughts attentively once every day upon this meditation , shall not be disquieted with that kinde of life he is reduced unto , but rather joyed , to consider that he is in a capacity of making our of any sort of life , never so grievous , a life everlasting , and eternal beatitude , whereof he may be assured from S. Paul , the Patern and Patron of prisoners , whom he may suppose speaking this to him in his chains , Our light affliction ( which is but for a moment ) worketh for us a far exceeding and eternal weight of glory ; and if our prisoner be one that hath the thorns of an ill life to pull out of his conscience , he will think himself much happies while he is in a state which conduceth to his repenting of what he hath done , then when he was in a condition that did contribute to his doing what he was to repent . §. VIII . The final and most solid assignment of confort for this condition . NOw then to sum up the true account of all my propositions , I do not pretend they should amount to so much as the Stoicks have vainly reckoned upon their precepts ; I do not promise the minde such an apathy or insensibleness of all distresses and afflictions , as those Rational Charl●tans have undertook ; this deading and stark calming of all passion , is rather a dream of Philosophy , then the rest of a Christian ; and of that fancied slumber of theirs , we may say with the Psalmist , of these mens fancied riches , They have slept their sleep , and have found nothing ; a Christian must not affect to say , I have slept a good sleep , but I have fought a good fight , and my Crown hangs where I must take it away by violence , it will not fall upon my head while that lieth upon the pillows of my sensitive appetites ; they therefore who are the best studied in the precepts of Reason , or the power of Grace , must expect to meet with some dark obscure parenthesis's in their Solitude , which at sometimes they cannot understand , and the more contestingly they set their Reason to explain them , the more intricate they , perhaps , will finde them at that conjuncture ; for there are some intervals of wearisomness and disfavor in our Spirits , which no Reason can clear to us , though it may be they have a coherence with the whole contexture of our peace , as being interposed by God , to introduce patience and resignation , by these intervening trials of our temper ; and likely the thoughts we have in temptations to frowardness , are the copies of our minde , upon which God judgeth their proficiency in the school of patience , which he hath put them to : There are diverse forms in prisons , to which God preferreth our mindes by degrees , and the highest seemeth to be , the remaining humbly patient in a destitution of all sensible consolation from the Spirit of God , to which we rise not but after some experiments of such desolations ; so that the best advice to this case , is in our propensions to frowardness and petulancy , to conclude , That we are then set to bring in those exercises of vertue , that must prefer us to a higher form ; all the Saints have passed by this exam●n , insomuch as David saith in this case , My soul refused to be conforted , I was mindfull of God , and was delighted : here you see the storm , and the passing of it over , by remembring the qualities of such blasts and stresses of temptations . He is then the best scholler , that studieth the least by his own arguings , to clear to himself these obscure interjections of displicence and ill humor , and cieling up his thoughts ; flieth directly to the top of the Cross , resting there , with the Man of sorrow ; where his minde , finding ( My God , why hast thou forsaken me ? ) may easily be answered in all her own perplexities and desolations ; and in stead of fearing her self to be forsaken , may suppose she is following of Christ in this anxiety , to which he was voluntarily subjected , to solace by his Society our Nature in this infirmity , whereunto that is necessarily exposed ; so as in these disquiets , when the book of our Spirits seemeth closed up to us , and we are ready to weep for our not being worthy to open it , we may suppose our good Angel doing the office of the Elder to St. John , bidding us not to be dismaid , for the man of sorrow hath opened all these sealed anguishes , by his taking the same impression upon his Spirit ; and indeed , when our mindes are well died in the blood of the Lamb , these aspersions of disquiets do not at all stain our Soul , though there may seem some refractariness in our Spirits , in these overcast intervals ; But to secure us from incurring any irregularity by this Spiritual Contention in the Temple of the Holy Ghost , the safest way is , not to seek a defence by the power of our Reason , but to yield up our Spirits to suffer under this indisposition , as long as it shall please the Holy Spirit to remain withdrawn , even within our own Spirit , beyond our discernment ; and many times in this ari●ity of our Devotion , when our hearts are , as I may say , parched and cracked in this drought of Divine Refreshment ( if our wills are faithfully resigned to this exercitation of our Faith ) every such crack or overture in our hearts , caused by the shutting up of Heaven , proveth a mouth opened , and calling for that holy dew which never fails to be showered down in due season , upon such necessitous fidelities ; insomuch as this aridity and desolation interposed for some time , doth often prove more fruitful then a common kindely season of repose and acquiescence . I desire therefore to recommend specially this Advice ( to this state of Solitude , which is very liable to these obscure interjections ) not to expect peace of minde onely from what we do sensibly receive from God , but also from what we do sensibly give unto him ; for in this our commerce with Heaven , there is this Supernatural way of Traffique , we do not onel● pay God with his own gifts , but we may give him even what we want , and do not receive from him ; that is , we may present him with our privation of his sensible Graces , by our acceptance of this poverty and destitution ; And this offering of our emptiness , is no less propitiatory , then the first fruits of our Spiritual abundances . This Advertisement I conceive very pertinent to my design , of furnishing my fellow Soldiers with the armor of God , that they may resist in the evil day , and in all things stand perfect ; for it may be properly said of their condition , that they are to wrastle not onely against flesh and blood , but against the Rulers of the darkness of this world , the Flesh shooting all her sharpest darts in the privation of Liberty , and the Spirit his ▪ in the destitution of the most humane sympathy of Conversation : This resignation then which I have proposed , includeth a disswasion of any anxious solicitude , concerning the cause of our sufferance ; for the ranging of our thoughts to spring second causes , may keep us too much upon the scent of the earth , the Apostle's advice is properer in this case , Seek upward , and not upon the earth , which was the first point from whence this circle of my discourse did set forth ; and to allay this feaverish disquiet in our Patient , I may fitly apply this Opia●e of the Apostle , If you are dead to the elements of this world , why do you yet decree as living in the world ? This perplexing your selves with the thoughts of the world , is to lose the benefit of this your civil death , whereby you may rest from the labors of the living . This you may rest upon in general , That in this life there is no sort of Suffering , but may be converted into Sanctification : If you lie under a just sentence , you may , by an humble conformity to Gods Justice , make it a release of a greater penalty , then you feel in all your deprivements : If you suffer injuriously for your engagement in a righteous Cause , your Consolation is so much supposed , as you have a command to rejoyce in 〈…〉 tion , in view of the glory of your reward ▪ And if every imprisoned Christian may be said to be a rough draught of Christ ( since he avoweth his personation in them ) they who suffer for the Defence of Justice and Vertue , may be said to be Christs Images , coloured and more exactly finished ; wherefore such may expect to be readily received , with , I know you easily , your scars and wounds which you bring with you , coming out of my service , have finished the figure of my similitude : And we may resolve , That such Champions shall be set near Christ , where the number of their wounds shall be so many marks of their Consanguinity with the bleeding Lamb , and the weight of their Chains shall be the estimate of their Crowns . All sorts of Christians then may fill their several measures of Confort out of this Fountain of Christian Doctrine , that all they , who do not directly suffer for Christ , may yet suffer as Christians , and so attain the reward of a Prophet : I will then close up my Present to them with this Seal of the Bands of our fellow - Prisoner and Master Doctor , Let us forget th●se things which are behinde , and reaching forth 〈◊〉 th●se things which are before , press forward to the mark for the pri●● of the high calling of God in Christ : Let as many therefore 〈◊〉 be perfect , be thus minded ; and those who are otherwise , I beseech God to reveal this unto them . The twentieth Treatise . Of the Contempt of the VVorld . Divided into two Sections . §. I. Arguments to discredit all the Attractives of this Earth , and Gods contribution thereunto , produced . I Have , in effect , shot all my Quiver at this one Head , viz. The love of this World , and have set such points to my Arrows , as I conceived most proper to enter those Helmets of Perdition , wherewith the Prince of this World commonly armeth his Militia in this quarter I aim at , namely , Presumption or Inconsideration ; Wherefore now , me thinks , I may say to this Age , with the Psalmist , Childrens Arrows are made thy wounds , relating either to my former Alliance to the world , or to the present weakness of the hand that hath made these Ejacu●ations : But surely the Head that hath been my Mark , may be fitly compared to that of the Beast in the Revelation , which ( having been wounded as it were to death ) was afterwards healed , and Worshipped the more upon this Cure : For the love of this world seemeth very often mortified , and lying as it were dead in our mindes , being wounded by the Sword of the Spirit , and yet 〈◊〉 viveth , and grows stronger then ever in our Affections . And as these two Heads do not differ much in their Allegories , since all the Heads of the Beast may be said to signifie several mundanities ; so are they consorted in this point , of having both the same Surgeon , the old Serpent , who venteth all his Art upon the recovery of this Head , namely , The love of mundanity , wherein do indeed reside the vital Spirits of the body of Sin , the onely Subject of the Prince of this Ages Empire . So that considering the dangerous convalescence of this wounded Head , I have conceived it requisite to do my best , not onely to kill it outright by playing Jael's part , driving this Nail , that is , this express Tract directly through the temples of it , but also to endeavor the burying it , as I may say , in this holy ground of Spiritual Joy and Acquiescence , which is the safest course to prevent the revival of it ; for the alacrity of the Spirit keepeth the inferior appetites , as it were , under ground : and in this figurative interment , the Balms and Spices of contemplative Solaces , contrary to material ones , have this vertue , quickly to consume and dissolve this matter , when they are applied unto it : I shall therefore endeavor to draw out of the inclosed Garden of the Spouse , such precious Spices as may work these two different effects , to dissipate and consume the love of this world , as well as preserve and persume the love of Heaven . One Sin infected our whole Humane Nature , by reason that all succeeding individuals had then their voyces comprised in one person Representative of the whole Species : And when we see the whole Mass of the Earth accursed at once , me thinks we may speculate this to have been some part of the reason , that in the little portion of Earth , composing the body of Man , the whole Globe thereof seemed represented , and consequently all tainted by the inquination of that one parcel ; for the sensitive part of Man consisting of Earth , that may well be charged as a Complice in the Crime , since that portion of Man , although it were not Principal , was yet an accessory in the Crime , the body having acted the transgression : This may give an ingenious reason for the Condemnation of the whole Earth , to bear onely Thorns and Bryers naturally , and fruits not without induring wounds and violences , to wit , the contamination of the whole , in the vitiousness of this first ungrateful portion of Earth , which , in the person of Woman , may be said to have put forth some Bryers to catch the Soul of Man , even before it was accursed . This I presume to be a better Reason for the sentencing of the whole Earth , then can be given for the Soul of Man's adhering to this Earth by his affections ; forasmuch as this convinceth us of the terrestrial parts of conspiration of our ruine , and so may well averse the Soul from such an adherency . How evident is it , that God never intended that the Soul of Man ( after this first injury ) should set her affections upon the Earth , since Man was presently removed from the most lovely part thereof , and that was fenced against his access to it , not onely to shorten his time upon Earth , but also , as we may suppose , to abridge his Delights and Solaces in that short time , since no other part of the World could afford such a complete deliciousness , as the earthly Paradice out of which Man was excluded ; whereby God seemeth to have provided against Mans having the strongest Motives the Earth might offer him , to draw down his affections upon it , and hath left him a continual quarrel , as it were , with the Earth ; to wit , the Contention of his labors against her sterility , to entertain this disagreement between it and the love of Man , since the Earth alloweth him nothing , but at the price of his sweat and ●atigation : This might seem sufficient , considering our lazy Nature , to admit no kinde or friendly correspondence between us ; nay , there are many who suppose the world long since not to have had so much invitation left for Man to love it , as the containing the terrestrial Paradice : This at least is very probable , That even since the Flood , the beauty , fecundity and pleasantness of that portion of the Earth is utterly deflowered and ●faced ; But this is positively true , That God did not expulse Man out of Paradice , to allow him the making another Paradice for himself out of the Earth : These speculations do ( as Saint Paul saith ) speak after the maner of men , to implead all title this Earth can claim to the affections of a reasonable Soul ; and through all the body of this Miscellany , there run veins enough of disparagement to this world ; so that they may well terminate in this Centre of Contempt and despection . The Apostle of love , whose fiery tongue casts forth as many Scintillations of love , as he doth lines , in that Work which may be fitly called , An Epistle commendat●ry of Love to Christians , doth not allow the world so much as one spark of it , he rather straineth his breath to blow out and extinguish every flash of affection to it ; enjoyning us expresly , Not to love the world , nor the things that are in it : And it is remarkable , That he alleageth not the miseries and disgusts of the world to discredit it , but bringeth even the most amiable alluremonts thereof for Reasons against our affecting it , arguing upon the worlds having nothing in it , but the concupiscence of the eye , and of the flesh , and the pride of life , in which consist the most powerful Attractives the world hath for our love : And if all these which are acknowledged the worlds Proprieties , are turned against the valuation thereof , what hath it left whereby to allure us ? May not that be justly then contemned , which either afflicteth us for the present , or betrayeth us for the future . O how admirable is God in this piece of distributive Justice to Mankinde ! who ( having by his Providence comparted the conditions in this world into such a diversity of states , as cannot admit all to the fruition of secular Delights ) hath commanded that none should love them ; by which order the lowest ranks are much compensated in this respect , That it is a harder task to forbear loving such things when we enjoy them , then it is to contemn them when we know we can neither expect them , nor ought to love them : If they who use this world , must be as though they used it not , those who use least of it may be said to be seated the nearest to this performance ; and certain it is , That their state is the most conterminate to that of the true Propriator of the whole world , while he was upon the earth , who did himself use those things most , which we use to love the least , and yet alloweth us to enjoy even the most pleasing proporties of the earth , provided we do not love the world in that relation . All secular goods were so unworthy of the love of the God and Man Christ Jesus , as they are not allowed the love even of single Mary ; for all the most precious and glorious things of this world , are ordained to serve Man as his slave , unto whose offices there can be assigned no love , for this wages doth presently invert the two conditions , rendring the lover the slave : How reasonable then must it be to address unto him all our love , who hath by his love to us subjected all these things unto us , and hath so disposed it , as to maintain our Prerogative , there is required no Art , but the contemning of what stands thus subjected . Whereupon I may well press you in this point , as the Apostle doth , Let this minde be in you , which was also in Christ Jesus ; his comportment towards the world , was intended to give you the same minde : Look then upon your Nature in the author and finisher of our Faith , and you shall see Mans dominion over the World maintained by contemning it ; the world was so perfectly crucified to him all his life , as he contemned the being crucified by the world , despising ( as the Apostle saith ) even the greatest shame and confusion of this world : And what could this Divine Man do more to imprint in us this aversion to the world , then these two acts , in not vouchsafeing to enjoy any of those things , the cupidities whereof use to vitiate us , to leave all them abased and vilified , and in not declining the sufferance of such things ( whereof the terror doth likely subject us to the world ) to render them easie and acceptable : What hath the world then left in it , for Motives either of our love or fear of it , that even God himself may not be said both to have undervalued and undergone ? And what we are enjoyned neither to love nor fear , cannot seem uneasie for us to despise ; especially when this advantage is annexed , That we gain more by contemning the whole world , then we can by enjoying our own divident therein : For whereas Fortune keeps many worldlings poor , the Contempt of the world keeps Fortune her self wanting and indigent , leaving her nothing to give to such a disposition ; So that in stead of incurring the reproach of the Prophet , in setting up a Table to Fortune , and offering libaments upon it , this habit of minde sacrificeth and destroyeth Fortune upon the Altar of the Holy Spirit ; and thus even the feathers of Fortune , to wit , The vanities and levities of this Age , when they are incensed and consumed by a holy Contempt of this world , may make a sweet Savor in the Temple of God ; whereupon I may say , That these sorts of feathers , which while they are burning in the flame of our sensitive passions , yield an odour of death unto death , when they are consuming in this Sacrifical fire of a zealous Contempt and Renunciation of them , afford a savor of life unto life , in this act of their destruction in our mindes . In the time of the Law , when the Commodities of the Earth seemed to be proposed as the Salary of Mans vertue , there might be some colour to love this world , and so in that state God accepted the Beasts of the Earth for Holocausts : But in the Gospel , when no less then the enjoying of God himself , and all his goods is exhibited for the term of our desires , it cannot seem unequal , that even the whole World should be required for a Holocaust , immolated and consumed by a Religious Annihilation of it in our Mindes , to the honor of such a Remunerator . §. II. Motives by the property of a Christian to contemn the World. VVHen we consider our selves under the notion of Members to such a Head , as hath offered up as a Holocaust even the Creator of the whole Universe , it seemeth not strange , but rather suitable for such Members to Sacrifice the whole World , to hold some proportion unto their Head , especially since his offering of himself was in order to the enabling us to Sacrifice and destroy this world ; Doth not this our Head God and Man Christ Jesus say , That even in his life the judgement of this world was given ? it was sentenced to Contempt by his despising it ; he that did not disdain to own the Infirmities of Man , did notwithstanding protest against his being of this world , so much hath he left it vilified to us : And doth not he say , If he were exalted above the earth , be would draw all men unto him ? So that in this exaltation is proclaimed our Duty , and capacity of transcending this world , and treading on it with Contempt , by the attractive Vertue of this our Head , raised above all the Heavens : And we may remember , That the first Members he was pleased to unite unto him upon Earth , were instantly elevated to that height of being above the world , seated in this abnegation and despection . May I not then fitly say with Saint Paul , These things were done in a figure of us , since what they left to lighten them for this transcendency , is an apposite figure of what we are to do in order to this elevation , namely , To relinquish our Nets in this world , which we may understand in two sences , that comprise all our directions in this case ; to wit , either as we are actively catching and chasing the Commodities of this Age , or as we are passively taken and intangled in the love of what we enjoy : In the first of these states , we may be said to have our Nets in our hand , and in the second to have them in our hearts ; so that to leave our Nets , signifieth to relinquish both our solicitous Cupidities and Passions , in point of pursuing the goods of this World , and our Inordinate love in case of their possession : And this disposition of Minde raiseth us to that exaltation above the Earth , whereunto Christians are attracted by their Head ; and truly they who will not Sacrifice their Nets , with the Apostles , in this sence , do Sacrifice to their own Nets in the sence of the Prophet , they Worship the World , wherein they are taken and insnared : Let such Worldings remember what CHRIST saith to them from his elevation above this world , even while he was in it , Whither I go , you cannot come ; And the Reason followeth , You are from beneath , I am from above ; you are of this world , I am not of this world : And let them reflect on what was said to the relinquishers of their Nets , That they shall sit with the Son of Man in Majesty upon Thrones , judging the world , which in some imperfect measure is fulfilled , even in this Life , by the most Sublimated Contemners of this World , of which God saith by the PROPHET , He will raise them above the altitudes of the Earth ; and by the APOSTLE , That they have not received the Spirit of this World , but the Spirit that is of God , that they may know the things that are given them of God. I have sufficiently delivered my self in this Point , throughout all this Work , not to be misunderstood now at last , in this Sacrificing of our Nets , which I have proposed , since I have often concluded , That all several Vocations have their respective capacities of Contemning this World , even while they seem the most affected by it : So that this Discourse doth not aim at the frighting any one out of their station in the world , since those who have the most of this world , using it as if they used it not , may do as well in their order , as those who choose to use the least they can of it , for fear of abusing it : For we know the Earth is familiarly , and may be properly compared to a Sea , in this respect , as it is no place of abode , but of passage through it ; and in their course there are no Vessels that have not somewhat more or less of them under water , that is , some thoughts and attentions upon this world ; and as they are lighter or heavier laden with the Commodities of this Life , they carry the more or less of themselves above water ; the less their cogitations are immersed in Temporalities , the higher their mindes pass through this World : But as there are Vessels of several lasts , so it is the property of some to draw more water then others ; therefore such cannot be said to be nearer sinking , because they have more of them under water then lighter Barques : Every condition hath his respective Fraight of Application to this World , which may draw some deeper then others into the solicitudes of this Age ; but unless we voluntarily overcharge our Vocation , every one may pass safely with his proper Weight : But we must remember specially this particular in the Comparison , That as in Ships , the part which saileth them and carrieth them on their course is all above water , so that portion of our Minde , those Thoughts and Intendments that advance and carry us to Heaven , are those which are Spiritual , and elevated above this World ; the ballast of our Mortal part , will keep some portions of our Thoughts in all conditions somewhat immersed in the Earth , but the sails of our Immortal portion , must carry on the whole Man to his Celestial Harbor : I may therefore justly exhort and animate all conditions in the Contempt of this World , in this voyce of the Apostle , You are of God , little children , and have overcome it , because greater is he that is in you , then 〈◊〉 that is in the world . The one and twentieth Treatise . Of the Preheminences of a true contemplative life ; Divided into five Sections . §. I. Contemplation defined , and some excellencies thereof discoursed . COming now off from this troubled Sea ; for the finishing touches of this perswasion , I will carry your eyes a little upon the pourtraicture of such a Sea as was shewed to Saint John by the Angel for a marvelous Sign : For indeed , this state of Minde I purpose in this last place to expose unto you , is , me thinks , fitly emblem'd by that Sea of glass mingled with fire , on which they stand , having harps in their hands that have overcome the image of the Beast : And in this order may follow the application . The spaciousness of their Souls that are extended in perfect contemplation , is aptly figured by that property of the Sea ; their equanimity and clearness , by the smoothness and lucidness of Glass ; the fervor of their Spirits is fitly symbolized , by a mixture of Fire in this Sea of Glass : this Spiritual ardor being as requisite to compose this temper , as fire is to make Glass : And farther we may say , That as Glass is formed of many unconsisting parts , that are consolidated and clarified by fire ; so is this even and clear habit of minde composed of divers intellectual Verities , compacted and elucidated by the flame of Contemplation ; and the Harps in their hands represent the harmony and concordancy between the sensitive organs and rational powers in the mindes of devout Contemplators , which keeps in tune a Spiritual joy and acquiescence . It was an ingenious project of Archimedes , the undertaking to remove the whole material World , in case there were assigned him a Centre out of it , upon which to place his Instrument : This work we may say to have been effected in a Spiritual sence , by the Man Christ Jesus , and by such a maner as the other was contrived ; namely , by having an Engine fixt upon a Centre out of this world , which was his Humanity upon his Divinity , upon which basis rested all his power wherewith he removed the whole Spiritual frame of the world ; and upon this Centre he stood , when he said , I am not of this world ; and even by a weak Reed fixed upon that Centre , he removed and cast forth the Prince of the World ; for his Humane Nature was as it were the Engine or Instrument standing upon his Divine , as on a Centre extrinsecal to this World , and so that wrought instrumentally upon the World , and was sufficient , when it was exalted from the earth , to draw all things to it self ; And why may I not say , that some such capacity seemeth communicated to the Members of Christ Jesus , that is , of fixing their mindes , though but Humane , upon a Centre extrinsecal to this world , viz. The contemplation of Divine ▪ Verities ; and by that means to remove all this World out of that place where it useth to stand in our corrupted Nature : And certain it is , That many have and do act this power upon the Earth , by fixing their Spirits upon Contemplation , which is a Centre without this world . It were easie for me to point at many of these elevated Spirits , which like the Constellations in the Firmament , are known by Names , more then the other Star 〈…〉 But to decline all shew of any particular preference , I shall single none , but do my obeysance in general to all ranks of such blessed Contemplators ; of whom I may say with the Apostle , That in the midst of a perverse generation , they have shined as lights in the world ; their mindes seeming to be kindes of Spiritual fixed Stars , which never altered their distances from the Earth , and intended onely the finishing their course at the same time , imparting light unto the world by divers irradiations , respective to their positions therein , either of Prayer or other Edifications : Wherefore of such habits of minde the Holy Spirit saith , The path of the just is as the shining light , that proceedeth even to perfect day , which is Contemplation consummated , when the day-Star ( whereby Saint Peter expresseth it ) shall be risen in our hearts ; whereof these acts of our intellect seem to be some inchoative or imperfect rays , and to give you as fair a view as I can of this abstruse object , I shall set it in the most luminous definition I can deliver it , out of the mouth of S. Augustine . Contemplation is a clear in t 〈…〉 on , and a delightful admiration of perspicuous Verities ; so that the minde in that state may be said to walk in the meridional light of Faith , towards the incomprehensible clarity of perfect vision ; and this light of Grace , wherein a pure Contemplative Soul inhabiteth , may ( me thinks ) be said to hold some such proportion to the purer light of glory she expecteth , as the sight which the three Apostles had of Christs Body transfigured on Tabor , holds to that they are to have of it glorified in Heaven ; for as the brightness of Lightning , and the cand or of Snow , did in some measure represent to them the far transcending lustre and beauty that was to be looked for in his Body beatified , so these admirable intellectual Verities , which are the objects of a true Contemplative Soul in this life , do in some degree figure to it the unexpressible notions , rising out of a fruitive Contemplation of the increated Verity ; insomuch as these elevated Spirits may be conceived to have such a kinde of advantage over others , who may also be faithful in lower stations of Christianity , as the three Disciples called up to Tabor had of them that were left below the Mountain : For certainly this sight must have imprinted in their mindes a more lively and affecting image of the amiableness of glorified Bodies , then the others could apprehend : But as Christ admitted few even of his Apostles to this sight of him , so doth God vouchsafe to select and elevate but very few to this superlative pitch of Contemplation , of whom we may say with the Psalmist , This is the generation of them that seek the face of the God of Jacob , who we know was one of the most eminent in this high vocation , feeding on this bread of Angels , and having this Spiritual Manna show●red down upon him , while he was feeding the flocks of others in a servile obligation : And holy David , in all his exterior bitternesses tasting of this Spiritual reflection , saith , as it were , this Grace to it , How great is the multitude of thy sweetness , O Lord , which thou hast hid for them that fear thee ; thou shalt hide them in the secret of thy face from the disturbance of men : This expresseth well their state of minde , which is covered from the sight of the world in the secret of Gods face , that is , in his most private and reserved kindenesses ; and as God hideth himself in his own inaccessible light , so such Souls , adhering unto God , and becoming ( as the Apostle ●aith ) one Spirit , are hid to the world in the excessive light of their Graces , which common apprehensions cannot penetrate ; of such mindes we may most peculiarly say , Who knoweth the things of such men , save the Spirit that is in them , which searcheth the deep things of God ? while their apprehensive faculty perfecteth it self by extracting the pure species of Truth , and their affecting power is perfected , by transmitting it self exteriorly upon the object that attracteth it : Thus the understanding is never satiated by a continual receiving , nor the affection ever diminished by an incessant issuing it self out upon the object , but doth rather acquire by this perpetual Self-alienation . In this admirable commerce doth the true Contemplative Soul negotiate with her own Maker , while what is imported from him into the Understanding , obligeth the Will to export unto him her faculty of loving ; and thus knowledge infused , draweth forth love , and love efused , remitteth back fresh illuminations : This Angelical correspondence with God , the Contemplative Man entertaineth , and hath in proportion to his Nature , the same priviledge that Angels have , when they assume apparent Bodies for their ministery on Earth ; namely , to finde no intermission of their seeing God : So in all the exterior offices which the Soul acteth by the ministery of the Body in such persons , the Minde doth not remove out of that apprehended presence of God , whereof her transitory state is capable ; insomuch as a profound Contemplator may be said to be never so much alive to this life , as when he seemeth to be the most dead to it : For in the image of Death , when the other powers of his Minde cannot controul his Fancy , that may introduce imaginations into him superfluously relative to this life , and removed from the scope of all his reasonable cogitations , which never move , but in a presential reverence of God : So that the Natural Man may be said to live in him no longer by the strength or power of his Nature , but meerly by the infirmity of it , that requireth such a suspension of the Spiritual Man , which lives so powerfully in such a person , as he seems fully in possession of Christs promise , of his Fathers and his coming , and making his ab●de with him : which according to the division made by the Holy Ghost of the whole Man , may be conceived to be done in this maner ; The Father residing in that portion called the Soul , as it importeth the Origine of all vital operations , the Son resting in the Minde , as that is the seat of our actual intelligence or understanding , and both of them may be said to expirate and breathe forth the Holy Ghost into the Heart , as that is taken for the continent of our affections ; and by this means the whole Man cometh as near the loving God with all his Soul , with all his Minde , and with all his Heart , as this traverse and interposed vail of Flesh and Blood can admit him , forgetting ( with Saint Paul ) the things that are behinde , and stretching forth himself to those that are before , by this constant Application , preserving the whole Spirit , Soul and Body , without blame to the coming of our Lord Christ Jesus . Considering then the properties of these golden vessels of Charity placed within the outward vale of the Temple , and looking continually towards the Propitiatory , seated within the inward vale ( which figured the beatifical vision ) even their Bodies may be well compared to the grate upon the Altar of Incense , from which all the ashes of carnal appetites fall away down under the Altar it self , represented by their mindes , from whence the fume of those fragrant Odours of Vocal and Mental Prayer , is directed towards the wings of the Cherubims ; and so what is sweet in the Spirit ascendeth to Heaven , and what is unclean in the Flesh falleth to the Earth , and doth not remain as a foulness upon the Altar , which is kept always bright and odoriferous ; And in these Temples of the Holy Ghost , there is not onely a continual emission of fire from Heaven falling upon the Altar , but even a fresh provision of materials to incense upon it , that is to say , new supplies of Meditations , descending from the Father of light , from whom the same beam imparteth at once the ardor of love and the light of Science ; so that this matter can never want that flame , nor that flame ever want this fomentation . O how incomprehensible is the clarity of the Divine Elsence , whereof if the little light shed on us do shine so strangely even in us , being as yet but dark lanthorns to carry it , how much must those splendors of purity and sanctity radiate , which never issue out of it self , whereof we have but few or no glances in this imperfect state of Contemplation , to wit , little or no intelligible perception of the Mysterious light of the glorious Trinity , consistent with that most simple Vnity in which the Trinity of persons is comprised ; and yet the simplicity of the Unity is not at all diminished : In which speculative Verity , the best plumed S●raphins of our mortal Nature , when they soar never so high on these two wings of Grace and Contemplation , must cover their faces with these two other , of Faith and Wonder , singing with the Psalmist , I shall be satisfied when thy glory appeareth , and in thy light we shall see light . §. II. The gradations whereby we ascend ordinarily up to this station . I May well suppose that there will be many , who being dazled by the radiancy of the faces of these Moses's we have exposed , will , with the people , turn their heads away from this object : And I may imagine , that some ( as being taken with the beauty of this light ) will conclude with the Apostles , That it is good to live upon this Mount , and may perchance think of making Tabernacles for their abode in this place ; that is , design all the powers of their mindes to the forming in themselves such a state of Contemplation : wherefore it may be pertinent to look a little downward upon such subjacent stations as are the direct way up to the top of the Mountain , whereunto the nearest conterminate part is that of Speculation ; and the next to that , Lecture ; and after that Mortification , which lieth indeed as the basis of all the elevation : and as it hath this property of the ground-work , to consist of the most gross matter , so hath it this likewise , of being the support of the whole erection ; and in that order I will re-ascend to the summity from whence I have dismounted . While the Soul of Man receives no intelligible species , but such as are raised from sensible matter , and acteth onely by corporeal organs , by Natural Reason it is evident , why Mortification is requisite for the best extent of her intellectual powers , as rendring these passages the clearer through which all images enter into our discursive faculty , and also keeping that power the more free and active in all her exercises : The purer the glass is , the better we see all things in the room , and the farther we may see out of the room , when we look outward through the glass ; so both the species that enter into our mindes through clean and unobstructed organs , are the clearer , and the acts also of our discourse and speculation , looking outward towards immaterialities , are the more sharp and penetrating . I shall not need to argue how much corporeal pleasures and sensualities do obscure the light received by the apprehensive faculty , and clog the operations of the reasoning power of the Minde ; Wherefore even in this Natural respect , a convenient suppression of the appetites of the Flesh seemeth the platform of all Spiritual exaltation ; but we have a firmer supernatural ground , whereupon to raise this Conclusion , of the requisiteness of Mortification towards speculative gifts , the word of the Holy Ghost saying , They that are in the flesh cannot please God ; and if they be removed even from Gods favor , they must needs be very distantial from that grace and familiarity , which is imparted to Contemplation : Saint Paul was allowed so little to think of his body , when he was raised to his highest point of illumination , as he knew not whether he had any body about him , or no , at that time : And we finde that he took the best course he could all his life , to feel the least he might possibly of his body ; in order whereunto he saith , He did not onely chastise his body , and keep it in subjection , but affirmeth likewise , That he did dye daily : It seemeth he found no means of clearing the operations of the Soul , but by making , as it were , a quotidian separation between her and the Flesh ; And , me thinks , we may say of all Saint Pauls converted life ( notwithstanding his humility in owning infirmities ) that which he himself said of some part of it , namely , Whether this man in Christ lived in his body , or out of his body , we know not , God knoweth , so little sense we finde him to have had of his body , in point of Mortification , and so little impediment by it in Contemplative operations : And doth he not say himself , That it is not he that liveth , but Christ in him , and referring to us , he declares the requisiteness of Mortification , telling us , That they that be Christs have crucified their flesh , with the vices and concupiscences ; and if this kinde of crucisixion be requisite even for the practical part of Christianity , whereunto all are called , much more must it be pertinent to the perfect speculative state thereof , to which so few are chosen . I am therefore well warranted to lay Mortification as the ground or foot of this Mount of Moria , which signifieth the Land of Visions , whereunto all such as shall despise ascensions in their heart , must take their rise from this foot , and remember what was figured by Abrahams leaving his Servants and his Ass afar off , when he saw the Mountain , and the prohibition of any Beast to come near to Mount Sinai , to wit , that no carnal or sensual dispositions might presume to approach towards the mysterious lights of God : So that whosoever aspired to go up to this mount Moria of Contemplation , must be advised to follow Abrahams order , to leave afar off all voluptuous and sensual appetites , figured by the Servants and the Ass , and carry in his hand the Fire and the Sword , that is , Zeal and Activity for the sacrificing of his Flesh and Blood to the honor of God : This is the Fire that he who was typified by Isaac brought into the earth ; and this the Sword , which he saith he came to send , and not Peace . Wherefore this hostility declared against our Flesh , must be remembred to be the first Article of that peace of the Spirit , which is concluded in Contemplation . §. III. The requisiteness of Lecture , in order to this Spiritual elevation . THe next Stage whereby we are to rise , is pious Lecture ; which subject calls back my thoughts upon the first state of mans knowledge ; wherein we may consider , That the first Humane Soul came into this world , perfect in the intellectual part , by Science infused , and needed not stay for the help of her corporeal organs to acquire any , for those instruments whereby she was to act , were ready in their perfection , before she was seated in them , since Gods forming perfectly the body of man , preceded his breathing into it the breath of Life : And so we finde that he was able to reade presently in the book of Gods works , wherein he read the character of Gods hand in every creature that was set before him ; and , as I may say , superscribed their names upon them , by the secret impression he read of their Nature : But not being satisfied with this excellent degree of intelligence , he began to affect the reading even in Gods own increated book , The knowing like God himself . Upon this presumption the rational soul of Man was cast down from this high form , and set so much backward , as ever since both the Vegetative and Sensitive souls precede her long in the perfection of their acts , and she is obliged to stay their leisure before she can act her best according to her faculty , which must cost her also pains and care to reduce it unto the best extent thereof . Thus is now the rational Soul , sentenced to feed her self by her kinde of sweat and labor ; so that she is not onely to acquire most of her natural knowledges , by a laborious industry , but she is also set to work by study and attention , even upon those supernatural Principles that are infused into her , as those of Faith , Hope and Charity ; even these infused habits will not so much as remain in her , without her own study and solicitude to preserve them , much less can they be improved to their best degree , without much intendment and application : And to facilitate the perfection of the Soul in this life , God hath been pleased to make his own Character , and to leave it legible under his own Hand , his holy Scriptures , wherein all his attributes are penn'd in the fairest maner , to affect our understandings , and to take our affections ; insomuch as of the holy Writ it may be well said to God , The light of thy countenance is impressed upon it : This living spring of Verities the Holy Ghost hath left upon the earth , from whence all the rivelets of pious Books derive their waters , which are so proper to refresh and see undate the minde of Man , as the Holy Ghost doth but rarely use his own power of impregnating and replenishing Souls with immediate inspirations , but vouchsafeth , for the most part , to be conveyed into our mindes by the mediate spirations into them of vertuous notions , from his subalternate instruments , the pens of his holy Ministers , which he doth certainly inspire with qualities ●o well proportioned to our capacities , as they deliver Divine Truths unto our mindes , under such familiar and agreeable forms as are most apt to work upon our affections . This is the design of the Holy Ghost in all pious Books , wherein his Spirit remaineth covered in the elements of mans conceptions ( for words may be said to be a kinde of body to thoughts ) as the Divinity of Christ did under the vails of Flesh and Blood. In like maner it is the Divine vertue of the Holy Spirit , that worketh all those devout effects which are produced by the instrumental conceptions of pious Writers : Wherefore as the Scriptures are to be read with perswasion , that God is presentially speaking to us , so all Books of Devotion are to be used with this opinion , of their speaking to us , as delegated and deputed from God. The minde of Man abhorreth vacuity , and though her Nature tend upward to be replenished with Spiritual notions , yet if she be void of them , she sinketh presently to earth , to take in any grosser furniture ; so that if she be not provided with such pure species as may keep her pointing at her own Centre , in stead of being elevated , as it were , above her self in Contemplation , she will fall below her self into some terrene amuzement : Wherefore a habit of pious Lecture is most necessary , in order to the replenishing her with Spiritual Images , that may keep her eye always erected up upon them ; and may we not well infer the requisiteness of reading , for the support of the Spiritual Man , since Saint Paul doth not onely advise his so elevated Disciple Timothy to attend unto reading , but chargeth him with great solicitude to bring him some Books , even after he had told him he had consummated his course , and the time of his revolution was near ; If he who had been in Paradice already in a transcient state , and was so near his going thither to a permanent , did still make use of Books , how necessary must they be for all such as aspire to any Spiritual exaltation ? §. IV. Speculation placed as the last step in this ascent of the Soul. THis last station carrieth us up to the top of this Mount Moria , from whence we have descended , and so is the steepest part , and the uneasiest mounting of all the rest , as it is nearest the vertical point of our fixure : This last step then is Speculation or Meditating , which act of our discursive faculty , is commonly taken as univocal , with this other of our minde fixed in Contemplation ; but when they are rightly distinguished , there appeareth such a diversity , as is between the last strains of motion , and the term of acquiescence : For Speculation is properly the busie attention of the minde in the inquest of truth , ranging and casting out all ways , to bring in conclusions for the Spirit to fix and rest upon in Contemplation ; which ( as I have said ) is a fruitive possession of Verities , which flowers the minde doth no longer gather or collect , but rather hold in her hand ready made up in nosegays that she is smelling to . Me thinks these two different states of the Minde may be rendred very intelligible , by a conception my Fancy hath sprung , while it is ranging for some fit expression of this very act which my Minde is now exercising ▪ and I may say , That Speculation and Contemplation differ ●ust so , as my present writing of their differences doth from my reading them anon when I have finished them : For now my imagination is beating and casting all ways , for some well suited similitude , whereby to illustrate the diversity of these two acts , and my memory is sifting and sorting apposite words , to express my conceptions ▪ and thus by degrees I shall by means of this studious Application of those powers of my Minde , form some digested Character of what I design ; which finished Draught of my own thoughts , when I shall reade over , I shall no longer work upon it , but behold the Image I have framed out of the past divisions and compoundings of my thoughts , and then my Minde will rest and enjoy my determined notions : So that as I do now speculate , and shall upon the finishing of these two Characters , contemplate them , without any farther agitation of my Minde : In like maner the state of Speculation is a disquisition of sundry Divine Verities , whereby to form some determined notions , which are the objects that Contemplation is to be fixed upon in an acquiescent state , when the discursive motion is arrived at the term of rest it pointed at ; and then contemplating the result of our former discoursings , we do , as it were , reade over and enjoy this digest of our Imaginations : wherefore as the act of our Comprehending doth excel that of our Reasoning , in respect the intellect sees at one look or intuition what the Reason collecteth but by divers circuits of Discourse , and so seemeth but a purveyor of what the intelligence possesseth in one instant : In like maner the Contemplative state , by the same reason , transcends the Speculative ; and , 〈◊〉 thinks , in such a proportion as the intellect of Angels excelleth that of rational Souls : for the first comprehendeth in one act , without the tardity of discourse , all intelligible species connatural to it , and the last is fain to stay upon the abstracting of intelligible species from materialities , and the conferring and co 〈…〉 of them with one another by ratiocination , before it can settle conclusions , wherefore Speculation seemeth to be a Humane act , and Contemplation , as it were , an Angelical . These lines have , I hope ; drawn a fair par●ition between these two acts of a devout Soul , whereby they appear not to be coincident , as they are commonly misunderstood , although they are co ordinate to one another , not that I do presume that God hath obliged himself to this order , of transfusing this grace of Contemplation always through the medium of studious Speculation : For I am not ignorant of his immediate communicating this hand of intuitive fruition of his Verities to some choyce Souls , unqualified for this preparatory course of Reading and Meditation ; God is admirable in his Saints , in manifesting his Grace and Omnipotence by divers maners : but as Saint Paul saith , Though none 〈…〉 eth the minde of the Lord , yet we have the minde of Christ , wherefore I have given this direction , as I said , when I first entred upon it , to conduct Travellers in this path , which is Christs high way marked for us , of Asking , Seeking and Knocking ; and this is the beaten track of his Church , which doth not circumscribe God within this method : Sometimes the Spirit of the Lord catcheth up some humble illiterate Souls , and setteth them immediately upon the top of this Mountain , as he did Philip the Deacon at Az●●us ; but for the most part he conveyeth those he calleth to this land of Visions , as he did Abraham , by these three days journeys I have gested to you , before they come to this high station : For God doth commonly carry these Spiritual discoverers which he calleth to take a little sey of the fruits of the Land of Promise , all over this course of Spiritual exercises , before they come to gather this fruit of Contemplation , which seemeth to be a bunch of Grapes of that immense Vintage of Wine , whereof the Psalmist speaking , saith , They shall be inebriated by the fulness of thy house : For an inchoative state of Contemplation in this life , is as it were a cluster of Grapes of the same Vine , to wit , the Grace of Christ , which afterward is reduced into what was the last intent of the planter , that is , into the Wine of the Saints , perfected Contemplation of the Divine Essence . So that having given you clear and practicable instructions , in order to the taking a right way towards this state of acquiescence ( the singular excellencies whereof I have with my best skill pourtraicted unto your judgements and affections ) I shall adde onely this laudative of the Holy Spirit , as very appliable to this happy state of Contemplation , Many daughters have gathered together riches , but thou hast passed them all . Upon these premised Considerations , I may conclude the same order observable in the offering up this Spiritual Incense , which was held in the preparing and burning the material Incense of the Tabernacle ( which act was a figure of this our Religious Duty ) we must then first by Mortification keep clean and fair the grate of the Altar ; by Lecture and studiousness we are to gather and mix the Gums and Spices of pious Conceptions ; by Speculation and meditating we must bear and pounce the Odours into a fine powder , to wit , collect pure and refined images of Verities , and then by Contemplation we come to fire and exhale the perfume of the whole Composition ; By this method we erect our hearts , according to those gradations designed by the Psalmist , and the Law-giver shall give a blessing , when they go thus from vertue to vertue , the God of gods shall be seen in Sion . §. V. Of the sensible delight springing from this Head of Contemplation ; as also the close of the whole Work. HAving treated the blessedness of the intellectual part of this Contemplative state , which may be said to stand for the Soul thereof , there remaineth the adjoyning that portion which answereth to the Body in this compound of happiness , which is , the sensible joy wherewith the affections are replenished ; which delectable good affecting the sensitive powers , is a redundancy or waste falling from the vertue of that Truth which overfloweth in the supremest portion of our Minde , in some such maner as the beatitude of the Body is derived from the superfluent riches of the Soul , in the state of glory , and as the Soul shall then over-pay all the ministerial offices of her Body in this life ( by the mediat●on whereof , her powers are now exercised ) imparting to the Body far more noble capacities ; So doth the intellect in this life , when the minde is in the state of Contemplation , superabundantly recompence the ministery of the Senses , for the conveyance of those species whereupon the understanding acreth in Lecture and Speculation , by far exceeding joys and ●uavities diffused upon the affections , such indeed as are not to be conceived , unless it be by those that have tasted them , whereof the Psalmist saith , Blessed is the people that knoweth jubilation ; upon which words St. Gregory noteth , that the Holy Spirit saith , Not speaks , but knoweth this jubilation , because it may be conceived , but not fully expressed by the enjoyer of it : The Soveraign Contemplator King David , by the assistance of the Holy Spirit , giveth us the fairest light we have of it , when he saith , My heart and my flesh have rejoyced in the living God ; the first whereof imports the satisfaction of the intellectual , and the last the solaces of the appetitive part of the Soul , that is , the seat of the Affections ; which though they are not always equally feasted with delectation , yet are they for the most part entertained with a competent measure of gladness and exhileration , and sometimes are recreated with an extraordinary jucundity , in such a maner , as the Prophet Elisha's trenches were filled with water , without any appearance of wind or rain to produce this effect ; that is to say , the inferior part of the Soul feeleth a sensible delight and refreshment , without any inordinate emotion or alteration of those sensitive powers , wherein this delight is excited , insomuch as they finde the sweet effects of these two Affections , both Love and Joy , the first rising not from the wind of passion , and the other not being instilled by the rain of any material fruition ; and thus the delights of these two Affections , from to be in such mindes , as they are in Angels , and Souls separate from Bodies , to wit , as they are acts of the Will , not alterations of the sensitive appetite . How blessed is the state of such Souls , when even the sensitive power of their Minde seemeth to operate , as if their Spirits were totally abstracted , or their Natures were Angelical ; and therefore may not improperly be said to measure this world with such a golden Reed , as the Angel in the Revelation did the heavenly City , that Saint John saith , was the measure of a Man , which is of an Angel ; for this squaring of their affections by the rule of pure Charity , rendreth them in a great measure proportionate to the same Angelical operations : And in this admirable maner doth the hand of their Maker square and model such choyce Souls to fit and adjust them for the filling up the vacant rooms of Angels , according to the design of him who hath said , They shall be like the Angels of God i● Heaven . Having conjoyned this sensitive portion unto the the rational , we have exhibited this Contemplative stare , in that accomplished beatitude this life admitteth ; And surely the Soul of Man in this mortal state , doth as naturally cover the adjunction of this delectable part in her affections , unto the other illuminated portion of her intellect , as a Soul though glorified , doth the addition of her Body : And as by this last accession the Soul doth not augment her beatitude by way of intersion or exaltation , but onely in point of extension and amplitude , so doth the addition of this delight of the affections , rather inlarge and dilate the blessedness of this state of Contemplation , then elevate or heighten the vertue of the Soul in that condition , the felicity whereof I may will leave sealed with this Signet of the Holy Spirit , This is the gift of God , and the possessor thereof shall not much remember the days of his life , because God answereth him in the joy of his heart . After this edition of the high Prerogatives of the true Contemplative life , lest any one should conceive the inferior Vocations any way discredited , I will present all the several stations of this world , with this Consolation and Instruction of Saint Paul , As God hath distributed to every one , as the Lord hath called every one , so let him walk : For although the ear have not an absolute dignity equal with the eye , yet in the dignity of proportions there is an equality between them ; Wherefore I will offer this excellent Conclusion of Saint Austine , to all the engaged conditions of this world , The love of Truth desireth a holy vacancy , the pressure of Charity imposeth just occupations ; which charge , if it be not laid on by some charitable obligation , the best is , to attend unto the perception and contemplation of Truth ; but in case of our being entred into a lawful Engagement , that is to be born for the necessity of Charity , but yet not so as the delectation of Verity be totally deserted , lest that Religious S●avity being substracted , we ●e the easilier oppressed by th● other secular necessity . This Advice may serve for a convenient direction , to all such as are drawing in the yoke of any secular Engagement , or are loose in the state of a tree Election of entring into this sweet yoke of Christ , drawing in the Chariot of Contemplation . Being now arrived at the farthest point of the Horizon of this state of Grace , we cannot pass forward without entring upon the other Haemisphere of the state of Glory ; which , I hope , God will enable me to exhibite unto you in the other part of this Map I first designed , which I will leave now divided by this Aequator , severing the two halfs of that Spiritual Globe , whereof I had first intended to give you an intire Edition ; But finding in the other part many Spiritual Positions , according to the old Doctrine of the Suns moving , and the Earths being fixed ; which Maximes would not well agree with the new Mathematical Discovery , of the Earths moving and cotation : I have thought better to publish at first this uncontroverted part of my Work , and reserve the other till a farther decision of this question . And since the whole Work was designed as a Sacrifice of a Leper , in order to his cleansing ; the purgation being yet very imperfect , I may not unfitly say , That this is one of the Sparrows , which I humbly offer up upon the running waters of a penitent Soul ; and promise , That the other shall be let flye into the world hereafter , when God shall be pleased farther to advance the emundation ; for the accelerating whereof I humbly request all their Prayers , who shall be so benign as to conceive they owe me any thing for this Part , or shall make any account of my owing them the other : And I may fitly end this Semicircle of my Pen , with the best half of Saint Pauls valediction to the Romans , Now I beseech you , brethren , for the Lord Jesus Christs sake , and for the love of the Spirit , that ye strive together with me in your prayers to God for me , that the oblation of my service may become acceptable in Jerusalem to the Saints . Now the God of peace be with you all . Amen . Sicut portavimus imaginem terreni : portimus & imaginem coelestis , 1 Cor. 15. 49. Nam prudentia carnis mors est : prudentia spiritus , vita & pax , Rom. 8. 6. FINIS . Imprimatur , NA : BRENT . Junii 12. 1647. An Alphabetical TABLE OF The most remarkable Points of Instruction in these TREATISES . A AFfections planted in our sensitive nature , for good use , page 37. section 4. Advantages of conformity to vertue in our sensitive part of the minde , p. 38. sect . 2. Ambition consistent with Devotion , p. 42. s . 4. Ambitions ordinary acceptation , p. 43. Advantages to be made of love to enemies , p. 284. s . 3. Advices for the best method of reading , p. 355. Advantages which true contemplators have above other sorts of pious lives , p. 387. B BEauty may be honored without offence to Piety , p. 39. sect . 2. Beauty's prerogatives allowed , p. 39. s . 3. Beauty perverted to be reproached , p. 40. s . 2. Beauty abusing us with apparences , as fishes are cousened in the water , p. 173. s . 2. Beauty how innocently it may be honored , p. 175. s . 2 , 3. C COnfort to humane frailties , p. 10. sect . 2 , 5. Contemplation honored , for what reason , p. 66. s . 3. Courtiers common error in point of felicity , p. 73. s . 2. Courts considerable as figures of heaven , p. 86. s . 1. Courts of Heathen Princes not to be urged against the piety of Christian ones , p. ●0 . s . 1 , 2. Courtiers of all ranks bound to proportionable exemplarity , p. 92. s . 1. Companions of Princes to b 〈…〉 fully chosen , p. 94. s . 2. Courtiers advantaged for humility by their vocation , p. 102. s . 2. p. 104. s . 2. Civilities and complements how allowable in Courts , p. 109. s . 4. Contempt to enemies not allowed for our neglect of revenge , p. 280. s . 2. Charity to enemies , what proportion it must hold with that of Christ , p. 281. s . 1 ▪ 2. Counterfeit forgiveness of enemies censured , p. 284. s . 2. Charities prerogatives in a sincere love to enemies , p. 285. s . 1. Causes wrongfully judged by events , p. 292. s . 1 , 2. Constancy in our undertakings preferred before irresoluteness , p. 294. s . 2. Curiosity of the causes of advers events , disswaded , p. 298. s . 3. Conformity of our Wills to Gods Order in all events , determined , in what degree it is required , p. 299. s . 2. Constancy enjoyned in good causes upon all events , p. 310. s . 1 , 2. Courts advantaged , by examples of benefits procured to Christianity , p. 115. s . 2. 3. Contemplation a kinde of Heaven , p. 321. s . 2. Confort for Prisoners , p. 362 : s . 3. Contemplation described , p. 385. s . 1. Contemplation defined out of St. Augustine , p. 387. s . 2. Conversation ought to be kept pure , p. 130. s . 3. Circumstances aggravating the faultiness of loose speech , p. 146. s . 1. D DEath readeth to man , p. 7. sect . 1. Dispair of cure is worse then our infirmity , p. 14. s . 2. Divinity discernable by grace , p. 22. s . 1 Devotion described , p. 23. s . 2. Devotion defined , p. 28. s . 2. Devotion is onely sincere , when it is conformable to the order of Superiors , p. 29. s . 1. Devotion may be prejudiced by too much austerity , p. 46. s . 4. Devil disswadeth prayer ▪ p. 80. s . 1. Dissimulation may be rendred vertuous in some case , p. 96. s . 2. Dissimulation in humility decryed , p. 102. s . 1. Duties precisely in all cases belonging to enemies , p. 275 , 276. s . 1 , 2. Death and the love of enemies have like aspects at the first sight , p. 276. s . 3. Dissimulation in point of love to enemies , very absurd , p. 278. s . 2. Different deceits in humors , towards judging of reasons of causes , p. 312. s . 2. Detraction or Medisance defined , p. 126. Detraction commonly connived at , p. 127. Delusions in Spiritual vocations , p. 335. s . 2. Detraction how handsomly disguised , p. 129. s . 3. Detraction imposed as it were by Princes acting in it , o● encouraging it , p. 134. Description of what 't is to be in love , p. 150. s . 2. E EXamples of mans frailty , p. 9. sect . 3. Example is meritorious in Devotion , p. 29. s . 2. Examples of Saints rejoycing rightly in temporal goods , p. 69. s . 2. Errors of those who wonder they are not happy , p. 73. s . 1. Errors of our judgement in discerning Truth , illustrated by a Simile of Zeuxes the great Painter , p. 76. s . 1. Examples of Princes why more dangerous then others , p. 92. s . 1. Enemies a difficult object for love , p. 265. s . 1. Example of Christ requisite to enable us for the love of enemies , p. 267. s . 2 Enemies in some respect more useful then friends , p. 269. s . 2. Experience of suffering is the onely security of our capacity , of discharging the duty of loving enemies , p. 286. s . 1. Examples of Gods unconceiveable Providence in the defeats of good Princes in good causes , p. 307. s . 4. p. 308. 1 , 2. Examples of eminent sanctity in Courtiers , p. 115. s . 1. Excuses of Courtiers for irreligious complaceneies , refuted , p. 124 s . 1. Errors discovered in the election of solitary vocation , p. 322. s . 2. Errors of Philosophers in point of single reason , being sufficient for consolation , p. 343. s . 2. F FAith rested on giveth an ease above Reason , p. 23 ▪ s . 2. Felicity determined to consist in a rejoycing in Truth , p. 65. s . 3. Fortunes falacies more discernable at Court , p. 105. s . 3. Flattery described , and impeached of falshood , p. 107. s . 1 , 2. Flattery is the issue of pride , p. 108. s . 1 , 2 Forgiveness of enemies an excellent sacrifice , p. 279. s . 3. Friendship is allowed another kinde of love then that we owe enemies , p. 283. s . 1. Forgiveness of enemies doth not obstruct the course of Iustice , p. 288. s . 3. Faith follow de 〈…〉 tures as confidently as victories , p. 312. s . 2. Foulness of speech a greater crime then many imagine , p. 14● . s . 1 , 〈◊〉 . Flatteries to women are upon the Devils Commission , p. 161. s . 2. Flattery raiseth self-love in women , p. 162. s . 2. Friendship with women , how ●ar allowable , p. 176. Filial love defined , p. 187. Friendship sincere is a safegard against passion , p. 177. s . 1. Filial love urged upon us , p. 193. Fraternal love a mark of our being in the way to filial love to God , p. 196. s . 3. G GRace was superadded to Reason in all the first perseverers in the belief of one God , p. 23. sect . 2. Greatness inclineth naturally to be flattered , p. 112. s . 3. Grace of Christ enabling us to love enemies , and the gift greater then the exaction , p. 267. God is single , yet not solitary , p. 317. s . 3. Grace proportioned to several callings , p. 121. s . 3. God worketh upon different tempers by divers applications , p. 330. s . 2. Grace , not single Reason , fortifieth our minde in great distresses , p. 341. s . 2. Gods mercy is universal , in commanding that all should despise this world , p. 378. s . 3. Great persons delighting in it , promoteth Medisance with great self-guiltiness , p. 132. s . 3. H HOly Ghosts impression on our nature , p. 18. s . 3. Hypocrisie displaid , p. 33. s . 3. Honor goes under the title of Vertue , p. 44. s . 1. Humility doth not prohibite the pursuit of honor , p. 45. s . 4. Happiness temporal defined , p. 51. s . 1. Happiness wherein it is truly to be found , p. 63. s . 1. Honors temporal may excite us to the pursuit of eternal , p. 89. s . 1. Humility truly described , p. 104. s . 1. Humility a security against all temptations of Courts , p. 101. s . 2. p. 106. s . 2 , 3. Hatred to enemies imitateth those we hate , more then him we pretend to love , p. 268. s . 2 , 3. Hatred to one another , from whence derived originally , p. 270. s . 2. Humility like the Marrine●s need , p. 113. s . 2. Hope often abused , p. 159. s . 1. I INfirmity of Man evidenced by Solomon , p. 8. sect . 3. p. 9. s . 2. Incarnations mercy , p. 12. s . 2. Infirmities of man may be turned to the torture of the Devil , p. 17. s . 2. Inconstancy of vain affections , p. 41. s . 2. Incredulity in prayer a mental stammering , p. 83. s . 1. Imitation of Princes is very familiar for the reasons of gain , p. 91. s . 2. Iustice for our first fault requireth the love of enemies , p. 272. s . 2. Injustice prospering , not to be wondred at , p. 307. s . 2. Imperfection of Mans Will in many election consisting with his liberty , p. 325 , 326. Iealousies nature treated , and the good use of it in Gods love , p. 155. sect . 1 , 2. Instincts of expressing our passion , sheweth our loves to be due to God , p. 161. s . 2. L LOve justifieth the Incarnation of God , p. 13. s . 3. Love from man enjoyned by the Incarnation of God , p. 13. s . 2. Love rendring it self to Devotion is not ill treated , p. 38. s . 4. Love to enemies forgot in the Law , and revived in the Gospel , like the fire of the Altar after the Captivity , p. 266. s . 2. Liberty rather given to our Souls , then restraint made by the Precept of loving enemies , p. 267. s . 1. Love of enemies proveth a counterpoison to the forbidden fruit , p. 269. s . 3. Love to enemies misinterpreted in a figurative sense by many , p. 273. s . 2. Love to enemies not ordains as they are simply enemies , p. 275. s . 2. Love irregular , causeth our aversion to the love of enemies , p. 282. s . 1. Liberty dear to Humane Nature , p. 339. s . 2. Learning how it becometh most useful towards consolation , p. 348. s . 1 , 2. Liberty of minde gained , overpays the captivity of the body , p. 354. s . 1 , 2. Love of the world recovereth often after our having wounded it by Grace or Reason , p. 376. s . 1. Lecture proved necessary for the passage to Contemplation , p. 394. Liberties of jesting , how they are allowable , p. 131. s . 1. Liberties indecent , though little , disfigure the reputation of women , p. 147. s . 3 ▪ Liberties of scurrility excused by the presumers in them , p. 137. s . 2. Love , though mercinary , how to be accepted , p. 182. M MAns nobility by creation , p. 2. s . 3. p. 3. Mans excuse of his fall , p. 3. s . 2. Mans self-deceit , p. 6. s . 1. Meditation conducent to peace of Spirit , p. 58. s . 2. Meditation on the changeableness of all the pleasures we enjoy , serveth towards the securing our happiness , p. 61. s . 3. Moral Philosophy answereth not to the promises of Speculation in our necessities , p. 62. s . 1. Mans reason for his forgiving the first injury of women , p. 275. s . 1. Morality more studied at Court then Religion , p. 117. s . 1 , 2. Moral civility useful to improve the zeal of religious duties , p. 118. s . 1. Mirth a great disguise of Medisance , p. 128. s . 2. Morality single is insufficient for our support in great pressures , p. 342. s . 3. Moral Philosophy set in a due order for consolation in distresses , p. 345. Meditations on the vain figure of this world , p. 361. s . 1. Meditation on eternity a relief against all temporary pressures , p. 367. s . 1. Mortification of the flesh requisite for all acts of pure Speculation , p. 392. s . 2. Medisance most entertained by the encouragement of great persons , p. 129. s . 1. Mercy of God miscon●●ived , p. 156. s . 2. more 158. s . 1. Mercy rightly understood , p. 158. s . 〈◊〉 . Mercinary love , how far allowed , p. 185. Mercinary love of the nature of dwarfs , p. 185. s . 1. N NVns eminent purity , p. 18. s . 〈◊〉 . Nature gives some light towards the sight of God , p. 1● . s . 2. Nature discredited single for happiness ▪ p. 57. s . 2. Naturalists shall rise up in judgement against ill Christians , p. 277. s . 3. O OPinion of Temporalities confuted , p. 7. s . 2. Order given by God for direction in Religion , p. 28. s . 1. Opinion why it prevaileth often above Truth , p. 68. s . 2. Obligation in point of love to enemies , p. 283. s . 2. Orders of Providence not discerned , occasioneth all our wonder , p. 305. s . 1 , 2. Order described , p. 327. Order for disposing our time pleasantly and usefully in Imprisonment , p. 351. s . 1. Order of the three Persons of the Trinity residing in a Contemplative Soul , p. 389. Order of rising up to Contemplation , p. 391. s . 1. P PRide first introduced , and how continued , p. 3. s . 3. Philosophers deceived in the Divinity , p. 21. s . 2. Piety advised in all religions , p. 24. s . 2. Passion it self maketh use of Religion to express it self , p. 32. s 2. Passion transferred may honor God in a double respect , p. 33. s . 1 , 2. Piety doth the office of a Law-giver , not of an Insulter , p. 35. s . 3. Piety not incompatible with pleasure , p. 37. s . 2. Pleasures allowed by Devotion , p. 41. s . 1 , 2. Propriety in temporal goods abateth the value , and Piety repairs it , p. 42. s . 2. Philosophers variances concerning happiness , p. 51. s . 2. Prayer assigned for the way to finde truth , and consequently happiness , p. 79. s . 2. Prayer must be sincere and fervent to become officious , p. 82. s . 2. Prayer is often accepted , when the suit is not accorded , p. 84. s . 1. Princes vertues may make Courts schools o● Piety , p. 91. s . 1. Princes especially obliged to piety , p. 91. s . 2. Prudence for Courtiers , p. 97. s . 1. Praises allowable in many cases , and how they are to be applied , p. 110. s . 2 , 3. Princes obliged to forgive personal injuries , p. 280. s . 1 , 2. Providence not to be judged of by pieces , p. 295. s . 2. Prayer against Gods menaces allowed the Prophets , p. 301. s . 1. Providence seemeth as it were disguised upon earth , p. 359. s . 2. Presumption on our power to resist the temptations of Beauty , is dangerous , p. 166. s . 2. Q THe quality of peace expectable in this life , p. 84. sect . 2. The quality of private conditions towards the discernment of the worlds instability , p. 105. s . 1. Quarrels with the world do sometime occasion good vocations to sanctity , p. 328. s . 3. The qualities of prophane passion , p. 152. s . 2. The quality of temptations slighted at first , as easily masterable , p. 171. s . 2. R REason much degenerated in our faln Nature , p. 〈◊〉 . sect . 2. Reason injured by opinion , p. 7. sect . 2. Repaired Nature by Christ exalted above the original innocence , p. 15. s . 1. p. 16. s . 2. Revenge contrived unto piety , p. 17. s . 2. Reasons course up to Divinity , p. 21. s . 1. Repentance may convert even our sins into good fruit , p. 30. s . 2 , 3. Remedies extractable out of the meditation of our frailty , p. 60. s . 1. Riches possessed and improved towards piety , p. 70. s . 2. Religion lightly considered may perplex us in the judgement of events , but more profoundly looked into , setleth on us , p. 292. s . 3. Religion the onely refuge in the perplexity of advers events to a good cause , p. 302. s . 2 , 3. Reason of distracting events not to be hoped for in this world , p. 304. s . 2. Retreats out of the world turned into delusions by the Devil , p. 332. s . 2. Reason single vainly overvalued by the Philosophers , p. 340. s . 2 , 3. Remedies drawn out of the evils themselves of our life , p. 362. Remedies for the correcting indecent liberties in jesting , p. 132. s . 2. Remedies against foulness of speech , p. 142. s . 1. S SIn vainly excused , p. 4. sect . 2. Solomons glories are ascribed to a special reason , p. 8. s . 2. Sin removeth man more from God then his own first nullity , p. 12. s . 2. Sensual men excluded from happiness , p. 55. s . 1. Success ought not to assure us of the goodness of a Cause , p. 294. s . 1. Sorrow allowed in ill successes , p. 298. s . 2. Solitude described , and treated truly , p. 316. Sanctity in great persons affords more communicative influences then in other , p. 120. s . 1. Sociableness of Mans Nature , in order to common good , p. 327. Spiritual joys suppresseth the love of the world , p. 376. s . 2. Speculation distinguished from Contemplation , p. 397. s . 1. s . 2. Sensible delight afforded by Contemplation , p. 401. s . 1. Self-love keeps us in darkness , p. 163. sect . 1. Self-love a kinde of punishment of women , p. 163. Self-loves motion , p. 185. s . 1. T TRuth defined , and duly valued , p. 66. s . 2. Truth to be sought in all temporal fruitions , and to be found as the ground of our happiness , p. 68. s . 4. Truth impugned by the Devil to seduce our happiness , p. 74. s . 2. Temptations most frequent in Courts , p. 100. Temptations of Courts resistable by Prudence , p. 100. s . 2. Temptations against the love of enemies , p. 272. s . 1. Toleration of injuries easeth more then revenge , p. 277. s . 2. Temptations in Courts , how to be overcome , p. 122. s . 2. Time to be weighed in Solitude , p. 352 s . 3. Time weigheth heaviest upon , when it is least applied to particular designs , p. ●5● . Time neglected brings us in debt even of our eternity , p. 369. s . 〈◊〉 . Temptations to be resisted at the first approach , p. 160. s . 2. Temptations of the Flesh dangerous , though they appear little at first , p. 169. s . 1. V VAnity in our fancy argued , p. 5. sect . 1. s . 2. Vanity of riches , beauty , p. 7. s . 1. Voluptuous persons exceptions against Devotion , p. 34. s . 3. Vanity of Philosophers concerning the power of Reason , p. 52. s . 3. Vses to be made of the Stoicks Opinions , p. 54. s . 1. Verities intended , do not dull the joys of our sensitive appetite , p. 75. s . 2. Vnhappiness mans own fault always , p. 80. s . 2. Vulgar errors in judging of Causes , p. 297. s . 1. Vocations supernatural to Solitude , solaced by God , p. 319. s . 3. p. 320. s . 1. Vanities do truly captivate those they pretend to give liberties , p. 353. s . 1. Vniversal changes may confort all private calamities , p. 358. Vanities of this world sacrificed to God , afford a sweet savor , p. 380. s . 1. Vocations respectively allowed more or less application to the world , p. 383. VV THis world was never meant as an object of mans love , p. 377. s . 2. The worlds contempt is ordained by God , by his subjecting all things in it to Man , p. 379. s . 2. The world easily contemnable by the consideration of Christs demeanor in it , p. 381. s . 1. Women obliged especially to much purity in conversation , p. 146. s . 2. Words equivocal wrested to an unclean sence , very blameable , p. 143. s . 3. Women prejudiced by flatteries , p. 164. s . 2. Women more commiserated then men , in faults occasioned by mans temptations , p. 164. Z ZEal and Charity make the best temper of a Religion , page 26. sect . 2. FINIS . The Printer to the Reader . BEhold a Printer , extraordinary both in his fault , and his confession , who acknowledges the having offended all the severall parties of these times , & can think of no excuse , unlesse it be , the influence of the erring Planets of this Conjuncture , raigning over our Presses & working Errata so commonly , either in the matter or the form of our Trade ; and the piety of the Author , having preserved his Pen untainted , the malignity of our Stars , hath prevailed much upon our Pensils , in miscopying his Pen ; Insomuch , as the Author is the onely abused person in this new Book , who having for some yeers past , enjoyed no liberty but that of his Pen , wee must confesse it a great injury in us , to have so often restrained his sense , in this excellent piece of spiritual Inlargement , his Prison hath presented the whole Nation : For my indulgence from the Author , I will take sanctuary in his own charitable Treatise , of forgiving Injuries : And for my pardon from the Reader , I may resort to a contrary pretence , namely , the merit of having been the deliverer to him of so over-weighty a Piece of Piety & Reason , as may beare a deduction of more sense , then I have clipt from it , and consequently the delight of the Reader , may well endure the allay of so much pains , as the looking often upon my Errata . ERRATA . PAge 3. line 35. after Wiseman sayes , adde , What art thou proud of dust and ashes ? p. 5. l. 15. r. momentarinesse . p. 5. dele Rom. 8. in the marg . p. 6. l. 25. r. often . p. 7. l. 15. r. this manifest . p. 7. l. 19. r. futile . p. 8. l. 18. r. clarity . p. 8. l. 20. dele I. p. 8. l. 24. r. become . p. 9. l. 25. r. ●er . p. 10. l. 8. after seen r. the. p. 17. l. 2● . r. receiveth . p. 23. l. 9. r. giant . p. 27. l. 21. r. them . p. 31. l. 19. r. wherein . p. 35. l. 5. r. mutiny . p. 37. l. 12. r. immaculate , & l. 14. r. born . p. 40. l. 25. dele not . p. 45. l. 35. after also , r. there . p. 48. l. 15. r. my fetters . p. 50. l. 16. r. treat . p. 56. l. 7. put the Coma at point , p. 58. l. 23. r. portable . p. 61. l. 10. r. we should . p. 63. l. 17. r. habit , & l. 38. make the full point at delighted . p. 64. l. 3. r. no exterior . p. 65. l. 20. r. debasement , & l. 18. r. his issue . p. 66. l. 31. r. present . p. 76. l. 33. r. but in . p. 88. l. 12. after method r. they . p. 89. l. 18. r. to this . p. 90. Title , r. Courts censured . p. 91. l. 14. r. make . 94. l. 18. r. rending . p. 97. l. 7. dele these & the Coma. p. 100. l. 17. r. made of links . p. 101. l. 9. r. no way . & l. 31. r. scituation . p. 116. l. 19. r. he was there , and l. 22. r. displaced . p. 120. l. 22. r. Palaces . p. 124. l. 33. r. that shield . p. 128. l. 1. r. fecundity . p. 131. l. 15. dele in . p. 132. l. 25. r. charged with . p. 133. l. 11. r. deference . p. 134. l. 4. r. proscribe . p. 138. l. 31. r. without . p. 149. l. 7. r. source . p. 152. l. 25. r. we suppose . p. 154. l. 6. r. lending out . p. 159. l. 21. r. inventive p. 143. l. ult . r. bending . p. 161. l. 1. r. faultinesse of and. l. 3. r. curiosity of man. p. 162 l. ult . r. fuell . p. 164. l. ult . r. Samaritans . p. 167. l. 12. r. leaps on . p. 170. l. 20. r. but. in place of so . & l. 33. this parly . p. 171. l. 6. r. read . & l. 10. r. as take up . p. 172. l. 31. r. undertaking . p. 186. l. 14. r. holy effort . p. 118. l. 7. r. improved . p. 189. l. 17. r. preposure . & l. 33. r. degree . & l. 35. r. compared . p. 192. l. 19. r. dispensing . p. 271. l. 33. r. vestiges . p. 272. l. 22. r. examination , & l. 25. r. incitation . p. 273. l. 19. r. of his , and in the same line , the parenthesis ends at revenge . p. 275. l. 1. r. mirror . p. 277. l. 17. dele of . p. 279. l. 23. r. disbursement . p. 280. l. 6. r. scenes . p. 302. l. 15. r. scruples . p. 311. l. 15. r. scrutiny . p. 313. l. 9. r. nescience . p. 316. l. 9. r. prejudication . p. 320. l. 23. dele Col. 3. 15. p. 321. l. 14. r. in such a. p. 324. l. 2. r. to this . p. 334. l. 18. r. is a very . p. 339. l. ult . r. retrenched . p. 369. l. 17. r. accruing . p. 377. l. 13. dele of . p. 379. l. 14. r. single man. p. 393. l. 15. r. dispose . & l. 21. r. aspireth . p. 396. l. 15. r. resolution . p. 399. l. 21. r. gisted . p. 404. l. 17. r. rotation . p. 405. l. 11. r. portemus . Notes, typically marginal, from the original text Notes for div A89235-e340 Paral. 11. 18. Paral. 11. 18. Dan. 12. 3● . Notes for div A89235-e1150 1 Cor. 4. 9 Philip. 3. This was said to S. Augustine by a voyce from heaven , Conf. Aug. l. 8. cap. 8. Rom. 13. Galat. 1. Luke 15. Rev. 14. Rom. 6. 13. 1 Cor. 6. John 5. Mark 5. 1 Esdra . 4. Ecclus. Heb. 6. 7. Wisd . 4. Gal. 1. 23. John 4. Ephes . 3. 20. Notes for div A89235-e4550 Rom. 7. Mat. 6. 23. Rom. 8. James 1. 23. James 4. 14. Eccle. 3. 10. Ecclus. 48. Kings 3. 19. Jer. 20. 10. 14 Prov. 11. 31. Rom. 7. Luke 1. Gal. 2. 20. Notes for div A89235-e5410 Phil. 2. 6. Ephe. 2. 6. 1 Ep● . John 4. S. Peter 2. Ep. 4 Romans 5. 1 Cor. 6. 17. Rom. 8. 32. Rom. 2. 1. Heb. 4. 15. Heb. 2. 18. Psal , 4. Esaiah 9. 10. Haggai . 2. 2. Ephe. 1. 22. 2 Cor. 12. Rom. 8. 37. Nunns . 1 Cor. 6. 17. John 14. 23. 2 Peter 1. 4. 2 Cor. 12. 9. Psal . 138. 1 E. John 3. 2. Rom. 8. 37. Notes for div A89235-e6880 Rom. 1. 21. James . 1. 27. Act. 〈◊〉 . Ephes . 2. 19. John 13. 6. Psal . 144. Ephe. 1. 9. Psal . 142. John 4. 23. John 17. 11. Luke 12. 49. Notes for div A89235-e7690 Heb. 13. 17. Psal . 114. Non nobis Domine sed nomini tuo da gloriam . Devotion defined . Mat. 3 〈…〉 . 11 Luk. 12. 49. S. Luk. 10. 16 John 17. Mat. 28. Jude 11. 1 John. 4. 6 John 5. 35. Matthew . Luk. 12. 35. Cant. 8. 6. 2 Cor. 7. 11. Rom. 6. 19. Rom. 8. 7. S. Jude 23. * Psal . 62. In terra deserta invia & inaquosa . Psal . 78. Psal . 59. Mat. 11. 8. Reason . Notes for div A89235-e8600 2 Kings c. 5. 1 Cor. 15. 43. 49. Phil. 3. 20. Rom. 6. 18. John 8. 34. 36 Psal . 44. 3. Canticle . 4. Rom. 1. 20. Rom. 1. 25. Dan. 13. 1 Cor. 14. 20. Hosea 2. Luk. 3. 13. 1 Cor. 3. Isai 〈…〉 . 5. 6 S. Luke 16. 9 Vtilior sapientia cum divitiis . Eccles . 7. 12. 1 Cor. 12. 7. 3 Reg. 10. John. 17. 15 Prov. 12. 9. Matthew 5. Psal . 122. James . Gal. 5. 13. Acts 21. 20. Heb. 13. 3. 2 Thes . 5. 14. Col 〈…〉 1. 13. Notes for div A89235-e10200 Psal . 23. Psal . 118. Happinesse defined . Rom. 1. 21. Eccle. 7. 24. 1 Pet. 2. 9. John 15. Rom : 5. Dan. 1. 4. Psal . 29. Psal . 38. 7. Ecclus. 11. 24 Ecclus. 18. 26 Psal . 78. 39. 1 Cor. 8. 2. Esay . 33. 11. Acts 17. Psal . 76. 4. Prov. 14. Psal . 36. Notes for div A89235-e11470 1 Cor. 13. Esay 52. Felicity described . John 18. 38. Truth defined . Esay 55. Psal . 22. 1 Pet. 2. Contemplation defined . Gen. 23. Psal . 84. Esay 39. Job 36. 5. Rom. 1. 25. Psal . 85. 11. Psal . 4. Habac. 1. 16. Esay 66. 4. 2 Thes . 2. 11. Psal . 11. 1. Luke 12. 42. Iohn 8. Sap. 7. 10. 11. Ioh. 8. 31. 32. Notes for div A89235-e12900 Iohn 18. 38. Iohn 14. 6. Mat. 28. 6. Iohn : 14. 6. Math. 7. 7. Iohn 7. 17. Rom. 10. 6. 8. James 4. 8. Psal . 145. 2 Peter 3. James 1. 5. Tim. 2. Mat. 11. Justificata est sapientia a filijs suis . 1 E. Ioh. 5. 14. Rom. 8. 23. 2 Cor. 4. Phil. 4. Psal . 1 Thes . 5. James 1. 17 Notes for div A89235-e14160 Heb. 1. Matth. 19. Ephe. 2. 9. Revel . 21. 1 Cor. 13. Prov. 1. 17. Luke 3. Numb . 24. 1 Corin. 15. He fouled the font in which he was baptized . Of all sorts of Her●sies . 2 Paralip . 24 ▪ 17. Psal . 1. 71. Luke 19. Notes for div A89235-e15220 Ephes . 2. 6. Matth. 13. Ecclus. 34. 13 Ecclus. 2. 1. Sap. 14. Ecclus. 6. 25. Drut . 7. 17. 2 Pet. 2. 9. Esay 41. 14. Ep. Heb. Matth. 5. Rom. 2. Humility described . Apoca. 9. 7. Pro. 4. 11. King James . Psal . 90. 6. Flattery described . Gal. 5. 13. Mat. 4 Iob 26. Cor. Phil. 4. 22. Mar. 5. Euseb . vit . Constant . Heb. 4. 1 Cor. 4. 2 Pet. 2. 8. 1 Cor. 12. Sap. 11. 12. Kin. 4. 6. Cor. 12. Ezek. 2. Psal . 90. Exod. 33. 15. Thes . 2. 12. Notes for div A89235-e18330 Pro. 4. 24. Medisance defined . Jam. 4. 11. Psal . 140. 1. Rom. 30. 32. Pro. 26. 22. What circumstances are to be observed in jesting . Psal . 39. Ecclesiasticus 17. Ecclestasticus Pro. 19. 29. Ecclus. 28. 28. Pro. 25. 23. Luk. 6. 25. Pro. 31. 25. Notes for div A89235-e19250 James 3. Gen. 38. Gen. 31. 1 Cor. 11. Ecclesiastes 9. Prov. 16. 25. Mark 5. 1 Thes . 5. 20. James 3. 1 Cor. 6. 20. Ecclesiastes Confes . Aug. l. 1. 10. Ch. 3. 4. Psal : 85. 13. 1 Tim. 1. 16. Psal . 19. 6. Ecoles . 7. 4. Psal . 118. 10. Ephes . 5. 4. Jam. 1. 25 , 26 Notes for div A89235-e20610 Love desined . 1● Ep. Ioh. 4. Vertue defined . A description of being in Love. Kin. 4. 17. 41. James 4. 5. 2 Cor. 11. 2. Heb. 4. 12. Iohn 14. 19. Prov. 28 , 14. Psa . 118. Sapi. 17. Luke 13. 15. Ecclesiasticus 5. Mat. 3. Jer. 2. 13. Peter 4. Esay 50. 11. Jam. 3. 6. 1 Reg. ch . 20. Luk. 31. 11. Ioh. 4. Matth. Psal . 38. Hosea 8. 7. Pro. 14. 3 Reg. ch . 7. Jachin and Boos the two pillars set before the temple of Solomon , signifying Direction and Fortitude . 2 Tim. 3. v 4. 5. Prov. 14. 12. Genesis 3. Rom. 13. v. 13. 14. Apoc. 216. Iohn 13. 13. Prov. 23. 33. Jud. 17. 2 Cor. 6. 16. Matth. 19. 10. Cant. 4. 12. Ephes . 6. 16. Sap. 13. 3. 1 Reg 11. Friendship defined . 1 Pet. 1. 17. Esay 47. 11. 1 Ep. Joh. 4. 18. 1 Thes . 5. 23. Notes for div A89235-e23750 1 Esd . 10. 12. Cant. 8. 6. 1 Ep. Joh. 4. 〈◊〉 . Rev. 3. 18. Mercenary love desined . Psal . 118. Hosea 11. Gal. 3. 24. Hebr. 8. Corinth . 12. Filial love defined . Matt. 26. 50. Phil. 2. 7. Psal . Rom. 5. 1 Ep. Iohn , 4. 10. 1 Ep. Iohn , 2. 10. Mat. 22. 39. 2 Pet. 1. 12. 1 Epi. Iohn . 3. 3. Notes for div A89235-e25580 Iohn . 7. Matth. 5. 44. Iohn 3. 2 Mac. 1. ●1 . 2 Pet. 1. Ioh. 13 34. 1 Cor. 15. 14. Mat●h . 5. Iohn 14. 6. Psal . 16. 4. 1 Iohn 2. 6. John 13. 34. Eph. 5. 29. Eph. 4. 26. 1 Cor. 12. 24. Luke 11. 19. John 7. 5. Cant. 1 ▪ Cant. 1. 4. Apoc. 3. 2. Mat. 5. 48. Dan. 1. Mat. 18. 32. 1 John 5. Luke 22. Rom. 8. Luke 17. 5. Rom. 5. Apoc. 3. Matt. 11. Matth. 3. Mat. 6. 14. John 14. 36. 1 Cor. 6. Mat. 11. Notes for div A89235-e28130 Psal . 76. 20. 2 Pet. 3. 9. Ecclus. 42. Sapi●nt ▪ 11. 12. Psal . 91. Acts 17. Eccles . 7. 28. Isa . 26. 8. Jer. 14. Jonah 4. Psal . 72. 2 Kings 15. Job 35. 14 Luke 9. Jer. 23. Jer. 12. Jer. 20. 7. Dan. 12. 9. Mac. 2. Dan. 12. 9. Psal . 138. 6. Apoc. 15. Eccles . 9. Eccl. 5. 7. Ecclus. 16. 20. Luk. 7. 23 Isa . 26. Heb. ●0 . 38. Acts 1. Judges 6. 13. Psal . 102. Habac. 2. 1 Pet. 4● 12. Isa . 26. 20 Psal . 26. 19. Psal . 94. 12 , Notes for div A89235-e31260 Voluntary Solitude defined . Violent Solitude defined . Neutral Solitude defined . Gen. 12 〈…〉 Psal . 44. 13. Luke 12. 40. Psal . 36. Hosea 2. Rev. 2. Gen. 28. Psal . 88. 10. Apoc. 2. 17. Notes for div A89235-e32540 Prov. 30. 3. Ecclu● . 34. 12. Definition of order . Luke 9. 50. Phil. 1. Isaiah . Rom. 9. 18 Jer. 30. Luke 17. Luke 17. 23. Luke 14. 28. Psal . 142. 1 John 4. Rom. 9. Notes for div A89235-e33980 Psal . 54. 2 Cor. 10. John 8. 36. 2 Cor. 3. 17. 1 John 16. 2 Pet. 1. 1 Cor. 2. 12 , 13. Acts 19. 〈◊〉 John 4. Psal . 15. Ephes . 2. Psal . 61. John 20. John 14. 27. Isa . 51. 3. 1 Cor. 15. 43. Isa . 58. 10 Joh. 8. 32. Isa . 35. Eccles . 10. 〈◊〉 . Philip. 2. 7. Luk. 2. Jer. 45. 4. 1 Cor. 7. 31. 1 Joh. 2. ●7 . 2 Pet. 1. 19. Isa . 45. 7. Psa . 74. 9. Jer. 10. 19 Jer. 17. 8 2 Kings 6. 16. Rom. 6. Psalm . 76. 6. Matth. 5. Ecclus. 2. Cor. 4. 17. Psalm 76. 4. Apoc. 5. Ephes . 6. Col. 2. 20. Col. 3. Matth. 5. Phil. 3. 13. Notes for div A89235-e37540 Psa . 63. 9. Rev. 13. Gen. 3. 17. 1 John 2. 15. 1 Cor. 7. Phil. 2. 5. Hebr. 12. Isa . 65. 11 John 1● . 32. Joh. 8. 24. 1 Cor. 10. Habac. 1. 16. Joh. 8. 23. Mat. 19. 29. 1 Cor. 2. 12. 1 Cor. 7. 1 John 4. Notes for div A89235-e38510 Rev. 15. Joh. 8. 23. Joh. 12. 32 Phil. 2. Prov. 4. Contemplation defined . Psa . 23. 6. Psal . 30. 20. 1 Cor. 6. 1 Cor. 2. John 14. 23. Phil. 3. Exod. 35. Rom. 8. 1 Cor. 9. 2 Cor. 12. Gal. 〈◊〉 . Psal . 83. Gen. 22. Psal . 4. 2 Tim. 4. 13. 2 Tim. 4. Speculation defined . 1 Cor. 16. Acts 8. Gen. 22. Prov. 31. 21. Psa . 83. 8. Psal . 88. 2 King. 3. Apoc. 21. 17. Mat. 22. 30. Eccles . 5. 19. 1 Cor. 7. 17. Lev. 14. Rom. 15. 30. 
A64109	----	The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities. Taylor, Jeremy, 1613-1667. 1650 Approx. 723 KB of XML-encoded text transcribed from 221 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A64109 Wing T371 ESTC R203748 99863584 99863584 115792 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64109) Transcribed from: (Early English Books Online ; image set 115792) Images scanned from microfilm: (Thomason Tracts ; 171:E1257[1]) The rule and exercises of holy living. In which are described the means and instruments of obtaining every vertue, and the remedies against every vice, and considerations serving to the resisting all temptations. Together with prayers containing the whole duty of a Christian, and the parts of devotion fitted to all occasions, and furnish'd for all necessities. Taylor, Jeremy, 1613-1667. Vaughan, Robert, engraver. [24], 410, [2] p. Printed [by R. Norton] for Richard Royston at the Angel in Ivie-lane, London : MDCL. [1650] Printer's name from colophon. With an engraved title page: "The rule and exercises of holy living by Jer. Taylor D:D.", signed: Ro: Vaughan sculp:. 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Christian life -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-06 SPi Global Keyed and coded from ProQuest page images 2001-07 TCP Staff (Michigan) Sampled and proofread 2003-06 SPi Global Rekeyed and resubmitted 2003-07 Olivia Bottum Sampled and proofread 2004-01 SPi Global Rekeyed and resubmitted 2004-02 Rina Kor Sampled and proofread 2004-02 Rina Kor Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion THE RULE AND EXERCISES OF HOLY LIVING By Ier. Taylor D : D ▪ Non magna loquimur sed vivimus . LONDON printed for R : Royston in I●ye lane . 1650. THE RVLE AND EXERCISES OF HOLY LIVING . In which are described The MEANS and INSTRUMENTS of obtaining every Vertue , and the Remedies against every Vice , and Considerations serving to the resisting all temptations . Together with Prayers containing the whole duty of A Christian , and the parts of Devotion fitted to all Occasions , and furnish'd for all Necessities . LONDON , Printed for Richard Royston at the Angel in Ivie-Lane . MDCL . To the right Honourable and truly Noble RICHARD Lord VAUGHAN , Earl of Carbery , Baron of Emlin , and Molingar , Knight of the honourable Order of the Bath . My Lord , I Have lived to see Religion painted upon Banners , and thrust out of Churches , and the Temple turned into a Tabernacle , and that Tabernacle made ambulatory , and covered with skins of Beasts and torn Curtains , and God to be worshipped not as he is the Father of our Lord Iesus ( an afflicted Prince , the King of sufferings ) nor , as the God of peace ( which two appellatives God newly took upon him in the New Testament , and glories in for ever : ) but he is owned now rather as the Lord of Hosts , which title he was pleased to lay aside when the Kingdom of the Gospel was preached by the Prince of peace But when Religion puts on Armor , and God is not acknowledged by his New Testament titles , Religion may have in it the power of the Sword , but not the power of Godliness ; and we may complain of this to God , and amongst them that are afflicted , but we have no remedy , but what we must expect from the fellowship of Christs sufferings ; and the returns of the God of peace . In the mean time , and now that Religion pretends to stranger actions upon new principles ; and men are apt to prefer a prosperous errour before an afflicted truth ; and some will think they are religious enough if their worshipings have in them the prevailing ingredient ; and the Ministers of Religion are so scattered that they cannot unite to stop the inundation , and from Chaires or Pulpits , from their Synods or Tribunals , chastise the iniquity of the errour and the ambition of evil Guides , and the infidelity of the willingly seduced multitude ; and that those few good people who have no other plot in their religion but to serve God and save their soules , do want such assistances of ghostly counsel as may serve their emergent needs , and assist their endeavours in the acquist of vertues , and relieve their dangers when they are tempted to sinne and death , I thought I had reasons enough inviting me to draw into one body those advices which the severall necessities of many men must use at some time or other , and many of them , daily : that by a collection of holy precepts they might lesse feel the want of personall and attending Guides , and that the rules for conduct of soules might be committed to a Book which they might alwayes have ; since they could not alwayes have a Prophet at their needs , nor be suffered to go up to the house of the Lord to inquire of the appointed Oracles . I know , my Lord , that there are some interested persons who adde scorn to the afflictions of the Church of ENGLAND , and because she is afflicted by Men , call her forsaken of the Lord , and because her solemn assemblies are scattered , think that the Religion is lost , and the Church divorc'd from God , supposing CHRIST ( who was a Man of sorrows ) to be angry with his Spouse when she is like him , [ for that 's the true state of the Errour ] and that he who promised his Spirit to assist his servants in their troubles , will , because they are in trouble take away the Comforter from them , who cannot be a comforter , but while he cures our sadnesses , and relieves our sorrowes , and turnes our persecutions into joyes , and Crowns , & Scepters . But concerning the present state of the Church of England , I consider , that because we now want the blessings of external communion in many degrees , and the circumstances of a prosperous and unafflicted people , we are to take estimate of our selves with single judgements , and every Man is to give sentence concerning the state of his own soul by the precepts and rules of our Lawgiver , not by the after decrees and usages of the Church ; that is , by the essential parts of Religion rather then by the uncertain significations of any exteriour adherencies : for though it be uncertain , when a Man is the Member of a Church , whether he be a Member of Christ or no , because in the Churches Net there are fishes good and bad ; yet we may be sure that if we be Members of Christ , we are of a Church to all purposes of spiritual religion and salvation : and in order to this give me leave to speak this great truth . That Man does certainly belong to God , who 1 Believes and is baptized into all the Articles of the Christian faith , and studies to improve his knowledge in the matters of God , so as may best make him to live a holy life . 2 He that in obedience to Christ worships God diligently , frequently , and constantly with natural Religion , that is , of prayer , praises , and thanksgiving . 3 He that takes all opportunities to remember Christs death by a frequent Sacrament ( as it can be had ) or else by inward acts of understanding , will , and memory ( which is the spiritual communion ) supplies the want of the external rite . 4 He that lives chastly . 5 And is merciful . 6 And despises the World , using it as a Man , but never suffering it to rif●e a duty . 7 And is just in his dealing , and diligent in his calling . 8 He that is humble in his spirit . 9 And obedient to Government . 10 And content in his fortune and imployment . 11 He that does his duty because he loves God. 12 And especially if after all this he be afflicted , & patient , or prepared to suffer affliction for the cause of God. The Man that hath these twelve signes of grace & predestination does as certainly belong to God , & is his Son , as surely as he is his creature . And if my brethren in persecution , and in the bands of the Lord Iesus can truly shew these markes , they shall not need be troubled that others can shew a prosperous outside , great revenues , publick assemblies , uninterrupted successions of Bishops , prevailing Armies , or any arme of flesh , or lesse certain circumstance . These are the markes of the Lord Jesus , and the characters of a Christian : This is a good Religion : and these things Gods grace hath put into our powers , and Gods Lawes have made to be our duty , and the nature of Men , and the needs of Common-wealths have made to be necessary : the other accidents & pomps of a Church are things without our power , and are not in our choice ; they are good to be used when they may be had , and they help to illustrate or advantage it : but if any of them constitute a Church in the being of a society and a Government , yet they are not of its constitution as it is Christian , and hopes to be saved . And now the case is so with us that we are reduced to that Religion which no Man can forbid ; which we can keep in the midst of a persecution ; by which the Martyrs in the dayes of our Fathers went to Heaven ; that by which we can be servants of God , and receive the Spirit of Christ , and make use of his comforts , and live in his love , and in charity with all men ; and they that do so cannot perish . My Lord , I have now described some general lines and features of that Religion which I have more particularly set down in the following pages : in which I have neither served nor disserved the interest of any party of Christians as they are divided by uncharitable names from the rest of their brethren ; and no Man will have reason to be angry with me for refusing to mingle in his unnecessary or vitious quarrels : especially while I study to doe him good by conducting him in the narrow way to Heaven , without intricating him in the Labyrinths and wilde turnings of Questions , and uncertaine talkings . I have told what Men ought to do ; and by what means they may be assisted ; and in most cases I have also told them why ; and yet with as much quicknesse as I could thinke necessary to establish a Rule , and not to ingage in Homily or Discourse . In the use of which Rules ( although they are plain , useful , and fitted for the best , and for the worst understandings , and for the needs of all men , yet ) I shall desire the Reader to proceed with the following advices . 1. They that will with profit make use of the proper instruments of vertue , must so live , as if they were alwayes under the Physicians hand . For the Counsels of Religion are not to be applyed to the distempers of the soul , as men use to take Hellebore ; but they must dwell together with the Spirit of a man , and be twisted about his understanding for ever : They must be used like nourishment ; that is , by a daily care and meditation ; not like a single medicine , and upon the actual pressure of a present necessity . For counsels and wise discourses applyed to an actual distemper , at the best are but like strong smels to an Epileptick person , sometimes they may raise him , but they never cure him . The following rules if they be made familiar to our natures , and the thoughts of every day , may make Vertue and Religion become easy and habitual : but when the temptation is present , and hath already seized upon some portions of our consent , we are not so apt to be counsel'd , and we finde no gust or relish in the Precept : the lessons are the same , but the instrument is unstrung , or out of tune . 2. In using the instruments of vertue we must be curious to distinguish instruments from duties ; and prudent advices from necessary injunctions ; and if by any other means the duty can be secured , let there be no scruples stirred concerning any other helps ; onely , if they can in that case strengthen and secure the duty , or help towards perseverance , let let them serve in that station in which they can be placed . For there are some persons in whom the Spirit of God hath breathed so bright a flame of love , that they do all their acts of vertue by perfect choice , and without objection ; and their zeal is warmer then that it will be allayed by temptation : and to such persons mortification by Philosophical instruments , as fasting , sackcloth , and other rudenesses to the body is wholly useless : It is alwayes a more uncertain means to acquire any vertue , or secure any duty ; & if love hath filled all the corners of our soul , it alone is able to do all the work of God. 3. Be not nice in stating the obligations of Religion ; but where the duty is necessary , and the means very reasonable in it self , dispute not too busily whether in all Circumstances it can fit thy particular ; but super totam materiam , upon the whole , make use of it . For it is a good signe of a great Religion , and no imprudence when we have sufficiently considered the substance of affairs , then to be easy , humble , obedient , apt and credulous in the circumstances which are appointed to us in particular by our spiritual Guides , or in general , by all wise men in cases not unlike . He that gives Almes , does best , not alwayes to consider the minutes and strict measures of his ability , but to give freely , incuriously and abundantly . A man must not weigh grains in the accounts of his repentance ; but for a great sinne have a great sorrow , and a great severity ; and in this take the ordinary advices ; though it may be , a lesse rigour might not be insufficient : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Arithmeticall measures , especially of our own proportioning , are but arguments of want of Love , and of forwardnesse in Religion ; or else are instruments of scruple , and then become dangerous . Use the rule heartily and enough , and there will be no harme in thy errour , if any should happen . 4. If thou intendest heartily to serve God , and avoid sinne in any one instance , refuse not the hardest and most severe advice that is prescribed in order to it , though possibly it be a stranger to thee ; for whatsoever it be , custome will make it easy . 5. When many instruments for the obtaining any vertue or restraining any vice are propounded , observe which of them fits thy person , or the circumstances of thy need , and use it rather then the other : that by this means thou may'st be engaged to watch and use spiritual arts and observation about thy soul. Concerning the managing of which as the interest is greater , so the necessities are more , and the cases more intricate , and the accidents and dangers greater and more importunate ; and there is greater skill required then in the securing an estate , or restoring health to an infirme body . I wish all men in the world did heartily believe so much of this as is true ; it would very much help to do the work of God. Thus ( My Lord ) I have made bold by your hand to reach out this little scroll of cautions to all those who by seeing your honour'd name set before my Book , shall by the fairnes of such a Frontispiece be invited to look into it . I must confess it cannot but look like a designe in me , to borrow your name and beg your Patronage to my book , that if there be no other worth in it , yet at least it may have the splendour and warmth of a burning glasse , which borrowing a flame from the Eye of Heaven , shines and burns by the rayes of the Sun its patron . I will not quit my self from the suspicion : for I cannot pretend it to be a present either of it self fit to be offered to such a Personage , or any part of a just return , ( but I humbly desire you would own it for an acknowledgement ) of those great endearments , and noblest usages you have past upon me : But so , men in their Religion , give a piece of Gum , or the fat of a cheap Lamb in Sacrifice to him that gives them all that they have or need : and unlesse He who was pleased to imploy your Lordship as a great Minister of his Providence in making a Promise of his good to me , the meanest of his servants [ that he would never leave me nor forsake me ] shall enable me by greater services of Religion to pay my great Debt to your Honour , I must still increase my score ; since I shall now spend as much in my needs of pardon for this boldnesse , as in the reception of those favours by which I stand accountable to your Lordship in all the bands of service and gratitude ; though I am in the deepest sense of duty and affection My most Honoured Lord , Your Honours most obliged and Most Humble Servant TAYLOR . THE TABLE . CHAP. I. Consideration of the general instruments , and means serving to a holy life : by way of introduction . Page 1 Sect. 1. Care of our time and the manner of spending it . Page 4 23 Rules for imploying our time . Page 7 The 5 benefits of this exercise . Page 16 Sect. 2. Purity of intention or purpose in all our actions , &c. Page 17 10. Rules for our intentions . Page 19 8 Signes of purity of intention . Page 22 3 Appendant Considerations . Page 26 Sect. 3. The consideration and practise of the presence of God Page 27 6 Several manners of the divine presence . Page 28 10 Rules of exercising this consideration . Page 33 The 5 benefits of this exercise . Page 36 Prayers and Devotions according to the Religion and purposes of the faregoing considerations . Page 39 Devotions for ordinary dayes . Page 40 CHAP. II. Of Christian sobriety . Page 61 Sect. 1. Of sobriety in the general sence . Page 61 5 Evil consequents of voluptuousnesse or sensuality Page 62 3 Degrees of sobriety . Page 63 6 Rules for suppressing voluptuousnesse . Page 64 Sect. 2. Of Temperance in eating and drinking . Page 67 4 Measures of Temperance in eating . Page 69 8 Signes and effects of Temperance . Page 70 Of Drunkennesse . Page 72 7 Evil consequents to drunkennesse . Page 73 8 Signes of drunkennesse . Page 75 11 Rules for the obtaining temperance : Page 76 Sect. 3. Of Chastity . Page 80 The 10 evil consequents of uncleannesse . Page 83 7 Acts of Chastity in general . Page 88 5 Acts of Virginal or Maiden Chastity . Page 89 5 Rules for Widows or Vidual Chastity . Page 91 6 Rules for married persons , or ma●rimonial chastity . Page 92 10 Remedies against uncleannesse . Page 95 Sect. 4. Of Humility . Page 100 9 Arguments against pride by way of consideration Page 100 19 Acts or offices of humility . Page 103 14 Means and exercises of obtaining and increasing the grace of humility . Page 111 17 Signes of humility . Page 117 Sect. 5. Of Modesty . Page 119 4 Acts & duties of Modesty as it is opposed to curiosity Page 119 6 Acts of Modesty as it is opposed to boldness . Page 123 10 Acts of Modesty as it is opposed to undecency . Page 124 Sect. 6. Of Contentednesse in all estates and accidents . Page 128 2 General arguments for content . Page 129 8 Instruments or exercises to procure contentednes . Page 135 8 Means to obtain content by way of consideration . Page 148 The Considerations applyed to particular cases . Page 148 Of Poverty . Page 156 The charge of many Children . Page 163 Violent Necessities . Page 164 Death of Children , Friends , &c. Page 166 Vntimely Death . Page 167 Death unseasonable . Page 169 Sudden Deaths or violent . Page 171 Being Childlesse . Page 171 Evil , or unfortunate Children . Page 172 Our own Death . Page 172 Prayers for the several graces and parts of Christian sobriety , fitted to the necessity of several persons . Page 173 CHAP. III. Of Christian Iustice. Page 180 Sect. 1. Of Obedience to our Superiours . Page 182 15 Acts and duties of obedience to all our Superiours . Page 183 12 Remedies against disobedience by way of consideration . Page 187 3 Degrees of obedience . Page 192 Sect. 2. Of Provision , or that part of justice which is due from Superiours to inferiours . Page 193 12 Duties of kings and all the supream power , as Law-givers . Page 194 2 Duties of Superiours as they are Iudges . Page 197 5 Duties of parents to their children Page 199 Duty of Husbands and wives reciprocally . Page 202 7 Duties of Masters of Families Page 203 Duty of Guardians or Tutors . Page 204 Sect. 3. Of Negotiation or civil contracts . Page 205 13 Rules and measures of Iustice in bargaining Page 205 Sect. 4. Of Restitution . Page 211 7 Rules of making Restitution as it concerns the persons obliged . Page 212 9 As it concerns other circumstances . Page 216 Prayers to be said in relation to the several obligations and offices of Iustice. Page 220 CHAP. IIII. Of Christian religion . Page 227 1. Of the internal actions of religion . Page 228 Sect. 1. Of Faith. Page 229 The 7 acts and offices of Faith. Page 229 8 Signes of true Faith. Page 231 8 Means and instruments to obtain Faith. Page 234 Sect. 2. Of Christian Hope . Page 236 The 5 acts of Hope . Page 237 5 Rules to govern our Hope . Page 238 12 Means of Hope and Remedies against despair Page 240 Sect. 3. Of Charity or the Love of God. Page 246 The 8 acts of Love to God. Page 248 The 3 measures and rules of Divine Love. Page 251 6 Helps to encrease our Love to God , by way of exercise . Page 252 The 2 several states of Love to God ▪ Page 256 viz. The state of obedience . Page 256 The state of zeal . Page 256 8 Cautions and rules concerning zeal . Page 257 2. Of the external actions of Religion Page 260 Sect. 4. Of Reading or Hearing the word of God. Page 260 5 General considerations concerning it . Page 263 5 Rules for hearing or reading the word of God. Page 262 4 Rules for reading spiritual books or hearing sermons . Page 264 Sect. 5. Of Fasting . Page 266 15 Rules for Christian Fasting . Page 266 Benefits of Fasting . Page 272 Sect. 6. Of keeping Festivals and dayes holy to the Lord , particularly the Lords day . Page 273 10 Rules for keeping the Lords day & other Christian Festivals . Page 276 3. Of the mixt actions of Religion Page 281 Sect. 7. Of Prayer ▪ Page 281 8 Motives to Prayer . Page 281 16 Rules for the practise of Prayer . Page 283 6 Cautions for making vowes . Page 291 7 Remedies against wandring thoughts in Prayer . Page 293 10 Signes of tediousnesse of Spirit in our prayers , and all actions of Religion . Page 295 11 Remedies against tediousnesse of Spirit . Page 296 Sect. 8. Of Almes . Page 302 The 18 several kindes of corporal Almes . Page 303 The 14 several kindes of spiritual Almes . Page 304 The 5 several kindes of mixt Almes . Page 305 16 Rules for giving Almes . Page 305 13 Motives to Charity . Page 313 Remedies against the parents of unmercifulness . Page 316 1.9 Against Envy by way of consideration . Page 316 2.12 Remedies against anger by way of exercise . Page 317 13 Remedies against anger by way of consid . Page 322 3.7 Remedies against Covetousnesse . Page 325 Sect. 9. Of Repentance . Page 332 11 Acts and parts of Repentance . Page 335 4 Motives to Repentance . Page 344 Sect. 10. Of Preparation to and the manner how to receive the holy Sacrament of the Lords Supper . Page 347 14 Rules for Preparation and worthy Communicating . Page 349 The effects and benefits of worthy Communicating . Page 357 Prayers for all sorts of Men , and all necessities relating to the several parts of the vertue of religion . Page 360 The Rule and Exercises of Holy Living , &c. CHAP. I. Consideration of the general instruments and means serving to a holy Life : by way of Introduction . IT is necessary that every Man should consider , that since God hath given him an excellent nature , wisdom and choice , an understanding soul , and an immortal spirit , having made him Lord over the Beasts , and but a little lower then the Angels ; he hath also appointed for him a work and a service great enough to imploy those abilities , and hath also designed him to a state of life after this , to which he can onely arrive by that service and obedience . And therefore as every man is wholly Gods own portion by the title of creation : so all our labours and care , all our powers and faculties must be wholly imployed in the service of God , even all the dayes of our life , that this life being ended , we may live with him for ever . Neither is it sufficient that we think of the service of God as a work of the least necessity , or of small imployment , but that it be done by us as God intended it ; that it be done with great earnestnesse and passion , with much zeal and desire : that we refuse no labour , that we bestow upon it much time , that we use the best guides , and arrive at the end of glory by all the wayes of grace , of prudence and religion . And indeed if we consider how much of our lives is taken up by the needs of nature , how many years are wholly spent before we come to any use of reason , how many years more before that reason is useful to us to any great purposes , how imperfect our discourse is made by our evil education , false principles , ill company , bad examples , and want of experience ; how many parts of our wisest and best years are spent in eating and sleeping , in necessary businesses , and unnecessary vanities , in worldly civilities , and lesse useful circumstances , in the learning arts and sciences , languages or trades ; that little portion of hours that is left for the practises of piety , and religious walking with God , is so short and trifling , that were not the goodnesse of God infinitely great , it might seem unreasonable or impossible for us to expect of him eternal joyes in heaven , even after the well spending those few minutes which are left for God , and Gods service , after we have served our selves , and our own occasions . And yet it is considerable , that the fruit which comes from the many dayes of recreation and vanity is very little , and although we scatter much , yet we gather but little profit : but from the few hours we spend in prayer and the exercises of a pious life , the return is great and profitable ; and what we sowe in the minutes and spare portions of a few years , grows up to crowns and scepters in a happy and a glorious eternity . 1. Therefore , Although it cannot be enjoyn'd , that the greatest part of our time be spent in the direct actions of devotion and religion , yet it will become , not onely a duty , but also a great providence to lay aside for the services of God , and the businesses of the Spirit as much as we can : because God rewards our minutes with long and eternal happinesse ; and the greater portion of our time we give to God , the more we treasure up for our selves ; and No man is a better Merchant than he that layes out his time upon God , and his money upon the Poor . 2. Onely it becomes us to remember and to adore Gods goodnesse for it , that God hath not onely permitted us to serve the necessities of our nature , but hath made them to become parts of our duty ; that if we by directing these actions to the glory of God intend them as instruments to continue our persons in his service , he by adopting them into religion may turn our nature into grace , and accept our natural actions , as actions of religion , God is pleased to esteem it for a part of his service , if we eat or drink ; so it be done temperately , and as may best preserve our health , that our health may enable our services towards him : And there is no one minute of our lives ( after we are come to the use of reason ) but we are , or may be doing the work of God , even then when we most of all serve our selves . 3. To which if we adde , that in these and all other actions of our lives we alwayes stand before God , acting , and speaking and thinking in his presence , and that it matters not that our conscience is seal'd with secresie , since it lies open to God , it will concern us to behave our selves carefully , as in the presence of our Judge . These three considerations rightly manag'd , and applyed to the several parts and instances of our lives , will be like Elisha stretched upon the childe , apt to put life and quicknesse into every part of it , and to make us live the life of grace , and do the work of God. I shall therefore by way of introduction reduce these three to practise , and shew how every Christian may improve all and each of these to the advantage of piety , in the whole course of his life : that if he please to bear but one of them upon his spirit , he may feel the benefit , like an universal instrument , helpful in all spiritual and temporal actions . SECT . I. The first general instrument of holy living : Care of our time . HE that is choice of his time will also be choice of his company , and choice of his actions , lest the first ingage him in vanity and losse , and the latter by being criminal be a throwing his time and himself away , and a going back in the accounts of eternity . God hath given to man a short time here upon earth , and yet upon this short time eternity depends : but so , that for every hour of our life ( after we are persons capable of laws , & know good from evil ) we must give account to the great Judge of Men and Angels . And this is it which our blessed Saviour told us , that we must account for every idle word ; not meaning , that every word which is not designd to edification , or is lesse prudent , shall be reckoned for a sin , but that the time which we spend in our idle talking and unprofitable discoursings , that time which might and ought to have been imployed to spiritual and useful purposes , that is to be accounted for . For we must remember , that we have a great work to do , many enemies to conquer , many evils to prevent , much danger to run through , many difficulties to be master'd , many necessities to serve , and much good to do , many children to provide for , or many friends to support , or many poor to relieve , or many diseases to cure , besides the needs of nature , and of relation , our private and our publick cares , and duties of the world , which necessity and the Providence of God hath adopted into the family of Religion . And that we need not fear this instrument to be a snare to us , or that the duty must end in scruple , vexation , and eternal fears , we must remember , that the life of every man may be so ordered ( and indeed must , ) that it may be a perpetual serving of God : The greatest trouble and most busy trade , and wordly incombrances , when they are necessary or charitable , or profitable in order to any of those ends , which we are bound to serve whether publick or private , being a doing Gods work . For God provides the good things of the world to serve the needs of nature , by the labours of the Plowman , the skill and pains of the Artisan , and the dangers and traffick of the Merchant : These men are in their callings the Ministers of the Divine providence , and the stewards of the creation , and servants of the great family of God , the World , in the imployment of procuring necessaries for food and clothing , ornament and Physick . In their proportions also , a King and a Priest , and a Prophet , a Judge and an Advocate , doing the works of their imployment according to their proper rules , are doing the work of God , because they serve those necessities which God hath made , and yet made no provisions for them but by their Ministery . So that no man can complain , that his calling takes him off from religion , his calling it self and his very worldly imployment , in honest trades and offices is a serving of God , and if it be moderately pursued , and according to the rules of Christian prudence , will leave void spaces enough for prayers and retirements of a more spiritual religion . God hath given every man work enough to do , that there shall be no room for idlenesse , ●nd yet hath so ordered the world , that there shall be space for devotion . He that hath the fewest businesses of the world , is called upon to spend more time in the dressing of his soul , and he that hath the most affairs , may so order them , that they shall be a service of God ; whilst at certain periods they are blessed with prayers and actions of religion , and all day long are hallowed by a holy intention . However , so long as Idlenesse is quite shut out from our lives , all the sins of wantonnesse , softnesse and effeminacy are prevented , and there is but little room left for temptation : and therefore to a busie man temptation is fain to climbe up together with his businesses , and sins creep upon him onely by accidents and occasions ; whereas to an idle person they come in a full body , and with open violence , and the impudence of a restlesse importunity . Idlenesse is called the sin of Sodom and her daughters , and indeed is the burial of a living man , an idle person being so uselesse to any purposes of God and man , that he is like one that is dead , unconcerned in the changes and necessities of the world : and he onely lives to spend his time , and eat the fruits of the earth , like vermin or a wolf , when their time comes they dye and perish , and in the mean time do no good ; they neither plow nor carry burdens : all that they do , either is unprofitable , or mischievous . Idlenesse is the greatest prodigality in the world : it throwes away that , which is invaluable in respect of its present use , and irreparable when it is past , being to be recovered by no power of art or nature . But the way to secure and improve our time we may practise in the following rules . Rules for imploying our Time. 1. In the morning , when you awake , accustome your self to think first upon God , or something in order to his service ; and at night also , let him close thine eyes ; and let your sleep be necessary and healthful , not idle and expensive of time , beyond the needs and conveniencies of nature ; and sometimes be curious to see the preparation which the sun makes , when he is coming forth from his chambers of the East . 2. Let every man that hath a calling , be diligent in pursuance of its imployment , so as not lightly , or without reasonable occasion to neglect it in any of those times , which are usually and by the custome of prudent persons and good husbands imployed in it . 3. Let all the Intervals , or void spaces of time be imployed in prayers , reading , meditating , works of nature , recreation , charitie , friendlinesse and neighbourhood , and means of spiritual and corporal health : ever remembring , so to work in our calling , as not to neglect the work of our high calling ; but to begin and end the day with God , with such forms of devotion , as shall be proper to our necessities . 4. The resting dayes of Christians , and Festivals of the Church must in no sense be dayes of idlenesse : for it is better to plow upon holy dayes , then to do nothing , or to do vitiously ; but let them be spent in the works of the day , that is , of Religion and Charity , according to the rules appointed * . 5. Avoid the company of Drunkards and busie-bodies , and all such as are apt to talk much to little purpose : for no man can be provident of his time , that is not prudent in the choice of his company : and if one of the Speakers be vain , tedious and trifling , he that hears , and he that answers in the discourse are equal losers of their time . 6. Never talk with any man , or undertake any trifling imployment meerly to passe the time away : for every day well spent may become a day of salvation , and time rightly employed is an acceptable time . And remember , that the time thou triflest away was given thee to repent in , to pray for pardon of sins , to work out thy salvation , to do the work of grace , to lay up against the day of Judgement , a treasure of good works , that thy time may be crowned with Eternity . 7. In the midst of the works of thy calling often retire to God in short prayers and ejaculations , and those may make up the want of those larger portions of time , which it may be thou desirest for devotion , and in which thou think'st other persons have advantage of thee : for so thou reconcilest the outward work , and thy inward calling , the Church and the Common-wealth , the imployment of thy body and the interest of thy soul ; for be sure , that God is present at thy breathings and hearty sighings of prayer assoon , as at the longer offices of lesse busied persons ; and thy time is as truely sanctified by a trade , and devout , though shorter prayers , as by the longer offices of those whose time is not filled up with labour and useful businesse . 8. Let your imployment be such as may become a reasonable person ; and not be a businesse fit for children or distracted people ; but fit for your age and understanding . For a man may be very idlely busy , and take great pains to so little purpose , that in his labors and expence of time he shall serve no end but of folly , and vanity . There are some Trades , that wholly serve the ends of idle persons and fools ; and such as are fit to be seized upon by the severity of laws , and banisht from under the sun : and there are some people who are busy , but it is as Domitian was , in catching flyes . 9. Let your imployment be fitted to your person and calling . Some there are that imploy their time in affairs infinitely below the dignity of their person , and being called by God , or by the Republick to help to bear great burdens , and to judge a people , do enfeeble their understandings , and disable their persons by sordid and bruitish businesse . Thus Nero went up and down Greece , and challenged the Fidlers at their trade . Aeropus a Macedonian King made Lanterns . Harcatius the King of Parthia was a Mole-catcher : and Biantes the Lydian filed needles . He that is appointed to minister in holy things , must not suffer secular affairs and sordid arts to eat up great portions of his imployment : a Clergy man must not keep a Tavern , nor a Judge be an Inne-keeper ; and it was a great idlenesse in Theophylact the Patriarch of C. P. to spend his time in his stable of horses , when he should have been in his study , or the Pulpit , or saying his holy offices . Such imployments are the diseases of labour , and the rust of time which it contracts , not by lying still , but by dirty imployment . 10. Let your imployment be such as becomes a Christian , that is , in no sence mingled with sin ; for he that takes pains to serve the ends of covetousnesse , or ministers to anothers lust , or keeps a shop of impurities or intemperance , is idle in the worst sence ; for every hour so spent runs him backward , and must be spent again in the remaining and shorter part of his life , and spent better . 11. Persons of great quality , and of no trade , are to be most prudent and curious in their imployment and traffick of time . They are miserable , if their education hath been so loose and undisciplin'd , as to leave them unfurnished of skill to spend their time : but most miserable are they , if such misgovernment and unskilfulnesse make them fall into vitious and baser company , and drive on their time by the sad minutes and periods of sin and death . * They that are learned know the worth of time , and the manner how well to improve a day ; and they are to prepare themselves for such purposes , in which they may be most useful in order to arts of arms : to counsel in publick , or government in their Countrey : But for others of them that are unlearn'd , let them choose good company , such as may not tempt them to a vice , or joyn with them in any ; but that may supply their defects by counsel and discourse , by way of conduct or conversation . Let them learn easy and useful things , read history , and the laws of the Land , learn the customs of their Countrey , the condition of their own estate , profitable and charitable contrivances of it : let them study prudently to govern their families , learn the burdens of their Tenants , the necessities of their neighbours , and in their proportion supply them , and reconcile their enmities , and prevent their Law-suits , or quickly end them , and in this glut of leisure and disimployment , let them set apart greater portions of their time for religion , and the necessities of their Souls . 12. Let the women of noble birth and great fortunes do the same things in their proportions and capacities , nurse their children , look to the affairs of the house , visit poor cottages , and relieve their necessities , be curteous to the neighbourhood , learn in silence of their husbands , or their spiritual Guides , read good books , pray often , and speak little , and learn to do good works for necessary uses , for by that phrase S. Paul expresses the obligation of Christian women to good houswifery , and charitable provisions for their family and neighbourhood . 13. Let all persons of all conditions avoid all delicacy and nicenesse in their clothing or diet , because such softnesse engages them upon great mispendings of their time , while they dresse and combe out all their opportunities of their morning devotion , and half the dayes severity , and sleep out the care and provision for their Souls . 14. Let every one of every condition avoid curiosity , and all enquiry into things that concern them not . For all businesse in things that concerns us not , is an imploying our time to no good of ours , and therefore not in order to a happy Eternity . In this account our neighbours necessities are not to be reckoned ; for they concern us as one member is concern'd in the grief of another ; but going from house to house , tatlers , and busie-bodies , which are the canker and rust of idlenesse , as id●enesse is the rust of time , are reprooved by the Apostle in severe language , and forbidden in order to this exercise . 15. As much as may be cut off all impertinent and uselesse imployments of your life , unnecessary and phantastick visits , long waitings upon great personages , where neither dutie nor necessity , nor charity obliges us , all vain meetings , all laborious trifles , and whatsoever spends much time to no real , civil , religious , or charitable purpose . 16. Let not your recreations be lavish spenders of your time , but choose such which are healthful , short , transient , recreative , and apt to refresh you ; but at no hand dwell upon them , or make them your great imployment : for he that spends his time in sports , and calls it recreation , is like him , whose garment is all made of fringes , and his meat nothing but sawces , they are healthlesse , chargeable and uselesse . And therefore avoid such games which require much time or long attendance ; or which are apt to steal thy affections from more severe imployments . For to whatsoever thou hast given thy affections , thou wilt not grudge to give thy time . Natural necessity and the example of S. Iohn ( who recreated himself with sporting with a tame Partridge ) teach us that it is lawful to relax and unbend our bow , but not to suffer it to be unready or unstrung . 17. Set apart some portions of every day for more solemn devotion and religious imployment , which be severe in observing : and if variety of imployment or prudent affairs , or civil society presse upon you , yet so order thy rule , that the necessary parts of it be not omitted ; and though just occasions may make your prayers shorter , yet let nothing but a violent , sudden and impatient necessity make thee upon any one day wholly to omit thy morning and evening devotions ; which if you be forced to make very short , you may supply and lengthen with ejaculations and short retirements in the day time in the midst of your imployment , or of your company . 18. Do not the work of God negligently and idlely : let not thy heart be upon the world , when thy hand is lift up in prayer : and be sure to prefer an action of religion in its place and proper season before all worldly pleasure , letting secular things ( that may be dispensed with in themselves , ) in these circumstances wait upon the other ; not like the Patriarch who ran from the Altar in S. Sophia to his stable in all his Pontificals , and in the midst of his office , to see a Colt newly fallen from his beloved and much valued Mare Phorbante . More prudent and severe was that of Sr. Thom. More , who being sent for by the King when he was at his prayers in publick , returned answer , he would attend him when he had first perfomed his service to the KING of Kings . And it did honour to Rusticus , that when Letters from Caesar were given to him , he refused to open them , till the Philosopher had done his Lecture . In honouring God and doing his work , put forth all thy strength , for of that time onely thou mayest be most confident that it is gain'd , which is prudently and zealously spent in Gods Service . 19. When the Clock strikes , or however else you shall measure the day , it is good to say a short ejaculation every hour , that the parts and returns of devotion may be the measure of your time ; and do so also in all the breaches of thy sleep , that those spaces which have in them no direct businesse of the world may be filled with religion . 20. If by thus doing you have not secured your time by an early and forehanded care , yet be sure by a timely diligence to redeem the time , that is , to be pious and religious in such instances in which formerly you have sinned , and to bestow your time especially upon such graces , the contrary whereof you have formerly practised , doing actions of chastity & temperance with as great a zeal and earnestnesse as you did once act your uncleannesse : and then , by all arts to watch against your present and future dangers , from day to day securing your standing ; this is properly to redeem your time , that is , to buy your security of it at the rate of any labour and honest arts . 21. Let him that is most busied set apart some solemn time every year , in which , for the time quitting all worldly businesse , he may attend wholly to fasting and prayer , and the dressing of his soul by confessions , meditations and attendances upon God ; that he may make up his accounts , renew his vows , make amends for his carelessenesse , and retire back again from whence levity and the vanities of the world , or the importunity of temptations , or the distraction of secular affairs have carried him . 22. In this we shall be much assisted , and we shall finde the work more easie , if before we sleep every night * we examine the actions of the past day with a particular scrutiny , if there have been any accident extraordinary : as , long discourse , a Feast , much businesse , variety of company : If nothing but common hath happened , the lesse examination will suffice : only let us take care that we sleep not without such a recollection of the actions of the day , as may represent any thing that is remarkable , and great , either to be the matter of sorrow or thanksgiving : for other things , a general care is proportionable . 23. Let all these things be done prudently and moderately ; not with scruple and vexation . For these are good advantages , but the particulars are not divine commandements ; and therefore are to be used as shall be found expedient to every ones condition . For , provided that our duty be secured ; for the degrees and for the instruments , every man is permitted to himself and the conduct of such who shall be appointed to him . He is happy , that can secure every hour to a sober or a pious imployment : but the duty consists not scrupulously in minutes and half hours , but in greater portions of time ; provided , that no minute be imployed in sin , and the great portions of our time be spent in sober imployment ; and all the appointed dayes and some portions of every day be allowed for Religion . In all the lesser parts of time we are left to our own elections and prudent management , and to the consideration of the great degrees and differences of glory that are laid up in Heaven for us , according to the degrees of our care and piety and diligence . The benefits of this Exercise . This exercise , besides that it hath influence upon our whole lives , it hath a special efficacy for the preventing of 1. Beggerly sins , that is , those sins which idlenesse and beggery usually betray men to ; such as are lying , flattery , stealing , and dissimulation . 2. It is a proper antidote against carnal sins , and such as proceed from fulnesse of bread and emptinesse of imployment . 3. It is a great instrument of preventing the smallest sins and irregularities of our life , which usually creep upon idle , disimployed , and incurious persons . 4. I● not onely teaches us to avoid evil , but ingages us upon doing good , as the proper businesse of all our dayes . 5. It prepares us so against sudden changes , that we shall not easily be surprized at the sudden coming of the day of the Lord : For he that is curious of his time , will not easily be unready and unfurnished . SECT . II. The second general instrument of Holy Living : Purity of intention . THat we should intend and designe Gods glory in every action we do , whether it be natural or chosen , is expressed by S. Paul , Whether ye eat or drink , do all to the glory of God : Which rule , when we observe ; every action of nature becomes religious , and every meal is an act of worship , and shall have its reward in its proportion , as well as an act of prayer . Blessed be that goodnesse and grace of God , which out of infinite desire to glorifie and save mankinde , would make the very works of nature capable of becoming acts of vertue , that all our life time we may do him service . This grace is so excellent , that it sanctifies the most common action of our life , and yet so necessary , that without it the very best actions of our devotion are imperfect and vitious . For he that prayes out of custome , or gives almes for praise , or fasts to be accounted religious , is but a Pharisee in his devotion , and a beggar in his alms , and an hypocrite in his fasts . But a holy end sanctifies all these , and all other actions which can be made holy , and gives distinction to them and procures acceptance . For , as to know the end , distinguishes a Man from a Beast : so to chuse a good end , distinguishes him from an evil man. Hezekiah repeated his good deeds upon his sick bed , and obtained favour of God ; but the Pharisee was accounted insolent for doing the same thing ; because this man did it to upbraid his brother , the other to obtain a mercy of God. Zecharias questioned with the Angel about his message , and was made speechlesse for his incredulity ; but the blessed Virgin Mary questioned too , and was blamelesse ; for she did it to enquire after the manner of the thing ; but he did not believe the thing it self : He doubted of Gods power , or the truth of the Messenger ; but ●he onely of her own incapacity . This was it which distinguished the mourning of David from the exclamation of Saul : the confession of Pharaoh from that of Manasses ; the tears of Peter from the repentance of Iudas : For the praise is not in the deed done , but in the manner of its doing . If a man visits his sick friend , and watches at his pillow for charity sake , and because of his old affection we approve it : but if he does it in hope of legacy , he is a Vulture , and onely watches for the carkasse . The same things are honest and dishonest : the manner of doing them , and the end of the designe makes the separation . Holy intention is to the actions of a man that which the soul is to the body , or form to its matter , or the root to the tree , or the Sun to the World , or the Fountain to a River , or the Base to a Pillar : for without these the body is a dead trunk , the matter is sluggish , the tree is a block , the world is darknesse , the river is quickly dry , the pillar rushes into flatnesse and a ruine ; and the action is sinful , or unprofitable and vain . The poor Farmer that gave a dish o● cold water to Artaxerxes was rewarded with a golden goblet ; and he that gives the same present to a Disciple in the name of a Disciple shall have a Crown : but if he gives water in despite when the Disciple needs wine or a Cordial , his reward shall be to want that water to cool his tongue . * But this duty must be reduced to rules . Rules for our intentions . 1. In every action reflect upon the end ; and in your undertaking it , consider why you do it , and what you propound to your self for a reward , and to your action as its end . 2. Begin every action in the Name of the Father , of the Son , and of the Holy Ghost : the meaning of which is , that we be careful , that we do not the action without the permission or warrant of God. 2. That we designe it to the glory of God , if not in the direct action , yet at least in its consequence ; if not in the particular , yet at least in the whole order of things and accidents . 3. That it may be so blessed , that what you intend for innocent and holy purposes , may not by any chance or abuse , or misunderstanding of men be turned into evil , or made the occasion of sin . 3. Let every action of concernment be begun with prayer , that God would not onely blesse the action , but sanctifie your purpose ; and make an oblation of the action to God : holy and well intended actions being the best oblations and presents we can make to God ; and when God is entitled to them , he will the rather keep the fire upon the Altar bright and shining . 4. In the prosecution of the action , renew and re-inkindle your purpose by short ejaculations to these purposes . [ Not unto us O Lord , not unto us , but unto thy Name let all praise be given : ] and consider , [ Now I am working the work of God : I am his servant , I am in a happy imployment , I am doing my Masters businesse ; I am not at my own dispose , I am using his talents , and all the gain must be his : ] for then be sure , as the glory is his , so the reward shall be thine . If thou bringest his goods home with increase , he will make thee ruler over Cities . 5. Have a care that while the Altar thus sends up a holy fume , thou doest not suffer the birds to come & carry away the Sacrifice : that is , let not that which began well , and was intended for Gods glory , decline and end in thy owne praise , or temporal satisfaction , or a sin . A story told to represent the vilenesse of unchastity is well begun ; but if thy female auditor be pleased with thy language , and begins rather to like thy person for thy story , then to dislike the crime : be watchful , lest this goodly head of gold descend in silver and brasse , and end in iron and clay , like Nebuchadnezzars image ; for from the end it shall have its name and reward . 6. If any accidental event which was not first intended by thee can come to passe , let it not be taken into thy purposes , nor at all be made use of ; as if by telling a true story you can do an ill turn to your enemy , by no means do it ; but when the temptation is found out , turn all thine enmity upon that . 7 In every more solemne action of Religion , joyn together many good ends , that the consideration of them may entertain all your affections , and that when any one ceases , the purity of your intention may be supported by another supply . He that fasts onely to tame a rebellious body , when he is provided of a remedy either in Grace or Nature , may be tempted to leave off his fasting . But he that in his fast intends the mortification of every unruly appetite , an accustoming himself to bear the yoke of the Lord , a contempt of the pleasures of meat and drink , humiliation of all wilder thoughts , obedience , and humility , austerity and charity , and the convenience and assistance to devotion , and to do an act of repentance ; whatever happens , will have reason enough to make him to continue his purpose , and to sanctifie it . And certain it is , the more good ends are designed in an action , the more degrees of excellency the man obtains . 8. If any temptation to spoil your purpose happens in a religious duty , do not presently omit the action , but rather strive to rectifie your intention and to mortifie the temptation . S. Bernard taught us this rule . For when the Devil observing him to preach excellently , and to do much benefit to his hearers , tempted him to vain glory , hoping that the good man to avoid that , would cease preaching , he gave this answer onely , I neither began for thee , neither for thee will I make an end . 9. In all actions which are of long continuance , deliberation and abode , let your holy and pious intention be actual , that is , that it be by a special prayer , or action , by a peculiar act of resignation or oblation be given to God : but in smaller actions , and little things , and indifferent , fail not to secure a pious habitual intention , that is , that it be included within your general care , that no action have an ill end ; and that it be comprehended in your general prayers , whereby you offer your self and all you do to Gods glory . 10. Call not every temporal end , a defiling of thy intention , but onely , 1. When it contradicts any of the ends of God , or 2. When it is principally intended in an action of religion . For sometimes a temporal end is part of our duty : and such are all the actions of our calling , whether our imployment be religious or civil . We are commanded to provide for our family : but if the Minister of Divine offices shall take upon him that holy calling for covetous or ambitious ends , or shall not designe the glory of God principally and especially , he hath polluted his hands and his heart ; and the fire of the Altar is quenched , or it sends forth nothing but the smoak of mushromes , or unpleasant gums . And it is a great unworthinesse to prefer the interest of a creature before the ends of God the Almighty Creator . But because many cases may happen in which a mans heart may deceive him , and he may not well know what is in his own spirit ; therefore by these following signes we shall best make a judgement whether our intentions be pure , and our purposes holy . Signes of purity of intention . 1. It is probable our hearts are right with God , and our intentions innocent and pious , if we set upon actions of religion or civil life with an affection proportioned to the quality of the work ; that we act our temporal affairs with a desire no greater then our necessity ; and that in actions of religion we be zealous , active , and operative , so far as prudence will permit ; but in all cases , that we value a religious designe before a temporal ; when otherwise they are in equal order to their several ends : that is , that whatsoever is necessary in order to our souls health be higher esteemed than what is for bodily ; and the necessities , the indispensable necessities of the spirit be served before the needs of nature , when they are required in their several circumstances : Or plainer yet ; when we choose any temporal inconvenience , rather than commit a sin , and when we choose to do a duty rather than to get gain . But he that does his recreation , or his merchandise cheerfully , promptly , readily and busily , and the works of religion slowly , flatly , and without appetite , and the spirit moves like Pharaohs chariots when the wheels were off , it is a signe that his heart is not right with God , but it cleaves too much to the world . 2. It is likely our hearts are pure , and our intentions spotlesse , when we are not solicitous of the opinion and censures of men ; but onely that we do our duty , and be accepted of God. For our eyes will certainly be fixed there from whence we expect our reward : and if we desire that God should approve us , it is a signe we do his work , and expect him our pay-Master . 3. He that does as well in private between God and his own soul as in publick , in Pulpits , in Theatres , and Market-places , hath given himself a good testimony that his purposes are full of honesty , noblenesse and integrity . For what Helkanah said to the Mother of Samuel , Am not I better to thee then ten sons ? Is most certainly verified concerning God : that he , who is to be our Judge , is better then ten thousand witnesses . But he , that would have his vertue published , studies not vertue , but glory . He is not just , that will not be just without praise : but he is a righteous man that does justice , when to do so , is made infamous : and he is a wise man who is delighted with an ill name that is well gotten . And indeed that man hath a strange covetousnesse , or folly , that is not contented with this reward , that , He hath pleased God. And see what he gets by it ? He that does good works for praise , or secular ends sells an inestimable jewel for a trifle ; and that which would purchase Heaven for him , he parts with for the breath of the people , which at the best is but aire , and that not often wholsome . 4. It is well also when we are not sollicitous or troubled concerning the effect and event of all our actions ; but that being first by Prayer recommended to him , is left at his dispose : for then in case the event be not answerable to our desires , or to the efficacy of the instrument , we have nothing left to rest in , but the honesty of our purposes ; which it is the more likely we have secur'd , by how much more we are indifferent concerning the successe . S. Iames converted but eight persons , when he preacht in Spain ; and our blessed Saviour converted fewer , then his own Disciples did : And if thy labours prove unprosperous , if thou beest much troubled at that , it is certain thou didst not think thy self secure of a reward for your intention , which you might have done if it had been pure and just . 5. He loves vertue for Gods sake and its own , that loves and honours it wherever it is to be seen ; but he that is envious or angry at a vertue that is not his own , at the perfection or excellency of his Neighbour , is not covetous of the vertue , but of its reward and reputation , and then his intentions are polluted . It was a great ingenuity in Moses , that wished all the people might be prophets ; but if he had designed his own honour , he would have prophecyed alone . But he that desires onely that the work of God and religion shall go on , is pleased with it , who ever is the instrument . 6. He that despises the world and all its appendant vanities is the best Judge ; & the most secur'd of his intentions , because he is the furthest removed from a temptation . Every degree of mortification is a testimony of the purity of our purposes , and in what degree we despise sensual pleasure , or secular honours , or worldly reputation , in the same degree we shall conclude our heart , right to religion and spiritual designes . 7. When we are not sollicitous concerning the instruments and means of our actions , but use those means which God hath laid before us , with resignation , indifferency and thankfulnesse , it is a good signe that we are rather intent upon the end of Gods glory , than our own conveniency or temporal satisfaction . He that is indifferent whether he serve God in riches or in poverty is rather a seeker of God , than of himself ; and he that will throw away a good book , because it is not curiously guilded , is more desirous to please his eye , than to inform his understanding . 8. When a temporal end consisting with a spiritual and pretended to be subordinate to it happens to fail and be defeated , if we can rejoyce in that so Gods glory be secured , and the interests of religion ; it is a great signe our hearts are right , and our ends prudently designed and ordered . When our intentions are thus ballanced , regulated and discerned , we may consider , 1. That this exercise is of so universal efficacy in the whole course of a holy life , that it is like the soul to every holy action , and must be provided for in every undertaking ; and is of it self alone sufficient to make all natural and indifferent actions to be adopted into the family of religion . 2. That there are some actions , which are usually reckoned as parts of our religion , which yet of themselves are so relative and imperfect , that without the purity of intention they degenerate : and unlesse they be directed and proceed on to those purposes which God designed them to , they return into the family of common , secular , or sinful actions . Thus almes are for charity : fasting for temperance : prayer is for religion : humiliation is for humility : austerity or sufferance is in order to the vertue of patience ; and when these actions fail of their several ends , or are not directed to their own purposes , alms are mispent ; fasting is an impertinent trouble ; prayer is but lip-labour ; humiliation is but hypocrisie ; sufferance is but vexation ; for such were the alms of the Pharisee , the fast of Iezabel , the prayer of Iudah reproved by the Prophet Isaiah , the humiliation of Ahab , the martyrdome of Hereticks ; in which nothing is given to God but the body , or the forms of religion , but the soul , and the power of godlinesse is wholly wanting . 3. We are to confider that no intention can sanctifie an unholy or unlawful action : Saul the King disobeyed Gods commandment , and spared the cattel of Amalek to reserve the best for sacrifice : And Saul the Pharisee persecuted the Church of God with a designe to do God service : and they that kild the Apostles had also good purposes , but they had unhallowed actions : When there is both truth in election and charity in the intention ; when we go to God in wayes of his own choosing , or approving , then our eye is single , and our hands are clean , and our hearts are pure . But when a man does evil that good may come of it , or good to an evil purpose , that man does like him that rowls himself in thorns that he may sleep easily : he rosts himself in the fire , that he may quench his thirst with his own sweat ; he turns his face to the East that he may go to bed with the Sun. I end this with the saying of a wise Heathen . He is to be called evil that is good onely for his own sake : Regard not how full hands you bring to God , but how pure : Many cease from sin out of fear alone , not out of innocence or love of vertue , and they ( as yet ) are not to be called innocent , but timerous . SECT . III The third general instrument of holy living : or the practise of the presence of God. THat God is present in all places , that he sees every action , hears all discourses , and understands every thought , is no strange thing to a Christian ear , who hath been taught this doctrine , not onely by right reason , and the consent of all the wise men in the world , but also by God himself in holy Scripture . [ Am I a God at hand ( saith the Lord ) and not a God afar off ? Can any hide himself in secret places that I shall not see him ? ( saith the Lord ) Do not I fill heaven and earth ? Neither is there any creature that is not manifest in his sight : but all things are naked and open to the eyes of him with whom we have to do ; for in him we live and move and have our being . ] God is wholly in every place , included in no place , not bound with cords ( except those of love ) not divided into parts , not changeable into several shapes , filling heaven and earth with his present power , and with his never absent nature . So S. Augustine expresses this article . So that we may imagine God to be as the Aire and the Sea , and we all inclos'd in his circle , wrapt up in the lap of his infinite nature , or as infants in the wombs of their pregnant Mothers : and we can no more be removed from the presence of God , than from our own being . Several manners of the divine presence . The presence of God is understood by us in several manners and to several purposes . 1. God is present by his essence , which because it is infinite cannot be contained within the limits of any place : and because he is of an essential purity , and spiritual nature , he cannot be undervalued by being supposed present in the places of unnatural uncleannesse : because as the sun reflecting upon the mud of strands and shores is unpolluted in its beams : so is God not dishonoured when we suppose him in every of his Creaturer , and in every part of every one of them , and is still as unmixt with any unhandfome adherence , as is the soul in the bowels of the body . 2. God is every where present by his power . He roules the Orbs of Heaven with his hand , he fixes the Earth with his Foot , he guides all the Creatures with his Eye , and refreshes them with his influence : He makes the powers of Hell to shake with his terrours , and binds the Devils with his Word , and throws them out with his command ; and sends the Angels on Emba●●ies with his decrees : He hardens the joynts of Infants , and confirms the bones when they are fashioned beneath secretly in the earth : He it is that assists at the numerous productions of fishes , and there is not one hollownesse in the bottom of the sea , but he shows himself to be Lord of it , by sustaining these the Creatures that come to dwell in it : And in the wildernesse , the Bittern and the Stork , the Dragon and the Satyr , the Unicorn and the Elk live upon his provisions , and revere his power , and feel the force of his Almightinesse . 3. God is more specially present in some places by the several and more special manifestations of himself to extraordinary purposes . 1. By glory : Thus his fear is in Heaven ; because there he fits incircled with all the outward demonstrations of his glory , which he is pleased to show to all the inhabitants of those his inward and secret Courts . And thus they that die in the Lord may be properly said to be gone to God ; with whom although they were before , yet now they enter into his Courts , into the secret of his Tabernacle , into the retinue and splendor of his glory . That is called walking with God , but this is dwelling or being with him . I desire to be dissolved and to be with Christ , so said Paul. But this manner of the Divine presence is reserved for the elect people of God , and for their portion in their countrey . 4. God is by grace and benediction specially present in holy places , and in the solemn assemblies of his servants . If holy people meet in grots and dens of the earth , when persecution or a publick necessity disturbs the publick order , circumstance , and convenience , God fails not to come thither to them : but God is also by the same or a greater reason present there where they meet ordinarily , by order , and publick authority : There God is present ordinarily , that is , at every such meeting . God will go out of his way to meet his Saints , when themselves are forced out of their way of order by a sad necessity : but else , Gods usual way is to be present in those places where his servants are appointed ordinarily to meet . But his presence there signifies nothing but his readinesse to hear their prayers , to blesse their persons , to accept their offices , and to like even the circumstance of orderly and publick meeting . For thither , the prayers of consecration , the publick authority separating it , and Gods love of order , and the reasonable customes of Religion , have in ordinary , and in a certain degree fixed this manner of his presence ; and he loves to have it so . 5. God is especially present in the hearts of his people by his holy Spirit : and indeed the hearts of holy men are Temples in the truth of things , and in type and shadow they are of Heaven it self . For God reigns in the hearts of his servants . There is his Kingdom . The power of grace hath subdued all his enemies . There is , his power . They serve him night and day and give him thanks and praise ; that is , his glory : This is the religion and worship of God in the Temple . The temple it self is the heart of man ; Christ is the High Priest , who from thence sends up the incense of prayers and joyns them to his own intercession , and presents all together to his Father ; and the Holy Ghost by his dwelling there , hath also consecrated it into a Temple ; and God dwels in our hearts by faith , and Christ by his Spirit , and the Spirit by his purities ; so that we are also Cabinets of the Mysterious Trinity ; and what is this short of Heaven it self , but as infancy is short of manhood , and letters of words ? The same state of life it is , but not the same age . It is Heaven in a Looking-glasse , ( dark , but yet true ) representing the beauties of the soul , and the graces of God , and the images of his eternal glory by the reality of a special presence . 6. God is especially present in the consciences of all persons good and bad , by way of testimony and judgement : that is , he is there a remembrancer to call our actions to minde , a witnesse to bring them to judgement , and a Judge to acquit or to condemne . And although this manner of presence is in this life after the manner of this life , that is , imperfect , and we forget many actions of our lives ; yet the greatest changes of our state of grace or sin , our most considerable actions are alwayes present , like Capital Letters to an aged and dim eye : and at the day of judgement God shall draw aside the cloud and manifest this manner of his presence more notoriously , and make it appear , that he was an observer of our very thoughts ; and that he onely laid those things by which because we covered with dust and negligence they were not then discerned . But when we are risen from our dust and imperfection , they all appear plain and legible . Now the consideration of this great truth is of a very universal use in the whole course of the life of a Christian. All the consequents and effects of it are universal . * He that remembers that God stands a witnesse and a judge , beholding every secrecy ; besides his impiety , must have put on impudence if he be not much restrained in his temptation to sin . For the greatest part of sinnes is taken away , if a man have a witnesse of his conversation : And he is a great despiser of God who sends a Boy away when he is going to commit fornication , and yet will dare to do it , though he knows God is present , and cannot be sent o●● : as if the eye of a little Boy were more awful , then the all-seeing eye of God. He is to be fear'd in publick , he is to be fear'd in private : if you go forth he spies you : if you go in he sees you : when you light the candle he observes you : when you put it out , then also God marks you : Be sure that while you are in his sight you behave your self as becomes so holy a presence . But if you will sin , retire your self wisely , and go where God cannot see : For no where else can you be safe . And certainly , if men would alwayes actually consider , and really esteem this truth , that God is the great Eye of the World , alwayes watching over our actions , and an ever open ear to hear all our words , and an unwearied arm ever lifted up to crush a sinner into ruine , it would be the readiest way in the world to make sin to cease from amongst the children of men , and for men to approach to the blessed estate of the Saints in Heaven , who cannot sin , for they alwayes walk in the pres●nce and behold the face of God. * This instrument is to be reduced to practise according to the following Rules . Rules of exercising this consideration . 1. Let this actual thought often return , that God is omnipresent filling every place , and say with David , Whither shall I go from thy Spirit , or whither shall I flee from thy presence ? If I ascend up into heaven , thou art there . If I make my bed in hell , thou art there , &c. This thought by being frequent will make an habitual dread and reverence towards God , and fear in all thy actions : For it is a great necessity and ingagement to do unblameably , when we act before that Judge , who is infallible in his sentence , all knowing in his information , severe in his anger , powerful in his providence , and intolerable in his wrath and indignation . 2. In the beginning of actions of Religion , make an act of adoration , that is , solemnly worship God , and place thy self in Gods presence , and behold him with the eye of faith , and le● thy desires actually six on him as the object of thy worship , and the reason of thy hope , and the fountain of thy blessing . For when thou hast placed thy self before him , and kneelest in his presence , it is most likely , all the following parts of thy devotion will be answerable to the wisdom of such an apprehension , and the glory of such a presence . 3. Let every thing you see , represent to your spirit the presence , the excellency and the power of God , and let your conversation with the creatures lead you unto the Creator ; for so shall your actions be done more frequently with an actual eye to Gods presence , by your often seeing him in the glasse of the creation . In the face of the Sun you may see Gods beauty : In the fire you may feel his heat warming , in the water his gentleness to refresh you : he it is that comforts your spirit whē you have taken Cordials : it is the dew of Heaven that makes your field give you bread ; and the breasts of God are the bottles that minister drink to your necessities . This Philosophy which is obvious to every mans experience , is a good advantage to our piety , and by this act of understanding , our wills are check'd from violence and misdemeanour . 4. In your retirement make frequent colloquies or short discoursings between God and thy own soul. Seven times a day do I praise thee : and in the night season also I thought upon thee when I was waking . So did David : and every act of complaint or thanksgiving , every act of rejoycing or of mourning , every petition and every return of the heart in these entercourses , is a going to God , an appearing in his presence , and a representing him present to thy spirit and to thy necessity . And this was long since by a spiritual person called , a building to GOD a Chappell in our heart . It reconciles Martha's im ployment with Maries Devotion , Charity , and Religion ; the necessities of our calling , and the imployments of devotion . For thus in the midst of the works of your Trade , you may retire into your Chappel [ your Heart ] and converse with GOD by frequent addresses and returns . 5. Represent and offer to GOD , acts of love and fear , which are the proper effects of this apprehension , and the proper exercise of this consideration . For as GOD is every where present by his power , he calls for reverence and godly fear : As he is present to thee in all thy needs , and relieves them , he deserves thy love ; and since in every accident of our lives we finde one or other of these apparent , and in most things we see both , it is a proper and proportionate return , that to every such demonstration of God , we expresse our selves sensible of it by admiring the Divine goodnesse , or trembling at his presence , ever obeying him because we love him , and ever obeying him because we fear to offend him . This is that which Enoch did , who thus walked with God. 6. Let us remember that God is in us , and that we are in him : we are his workmanship , let us not deface it : we are in his presence , let us not pollute it by unholy and impure actions . God hath also wrought all our works in us : and because he rejoyces in his own workes , if we defile them , and make them unpleasant to him , we walk perversly with GOD , and he will walk crookedly toward us . 7. God is in the bowels of thy brother , refresh them when he needs it , and then you give your almes in the presence of God , and to God , and he feels the relief which thou providest for thy brother . 8. God is in every place ; suppose it therefore to be a Church : and that decency of deportment and piety of carriage , which you are taught by religion or by custome , or by civility and publick manners to use in Churches , the same use in all places : with this difference onely , that in Churches let your deportment be religious in external forms and circumstances also ; but there and every where let it be religious in abstaining from spiritual undecencies , and in readinesse to do good actions : that it may not be said of us , as God once complained of his people ; Why hath my beloved done wickednesse in my house ? 9. God is in every creature : be cruel towards none , neither abuse any by intemperance . Remember that the creatures and every member of thy own body is one of the lesser cabinets and receptacles of God. They are such which God hath blessed with his presence , hallowed by his touch , and separated from unholy use by making them to belong to his dwelling . 10. He walks as in the presence of God , that converses with him in frequent prayer and frequent communion , that runs to him in all his necessities : that asks counsel of him in all his doubtings , that opens all his wants to him , that weeps before him for his sins ; that asks remedy and support for his weaknesse , that fears him as a Judge , reverences him as a Lord , obeyes him as a Father , and loves him as a Patron . The Benefits of this exercise . The benefit of this consideration and exer●ise being universal upon all the parts of piety , I shall lesse need to speci●ie any particulars ; but yet most properly this exercise of considering the divine presence is , 1. an excellent help to prayer , producing in us reverence and awfulnesse to the divine Majesty of God , and actual devotion in our offices . 2. It produces a confidence in God , and fearlessenesse of our enemies , patience in trouble , and hope of remedie , since God is so nigh in all our sad accidents , he is a disposer of the hearts of men , and the events of things , he proportions out our tryals , and supplyes us with remedie , and where his rod strikes us , his staffe supports us : To which we may adde this , that God who is alwayes with us , is especially by promise with us in tribulation , to turn the misery into a mercy , and that our greatest trouble may become our advantage by intitling us to a new manner of the Divine presence . 3. It is apt to produce joy and rejoycing in God ; we being more apt to delight in the partners and witnesses of our conversation ; every degree of mutual abiding and conversing being a relation and an endearment : we are of the same houshold with God ; he is with us in our natural actions to preserve us , in our recreations to restrain us , in our publick actions to applaud or reprove us , in our private to observe us , in our sleeps to watch by us , in our watchings to refresh us : and if we walk with God in all his wayes as he walks with us in all ours , we shall finde perpetual reasons to enable us to keep that rule of God , Rejoyce in the Lord alwayes , and again I say rejoyce . And this puts me in minde of a saying of an old religious person , [ There is one way of overcoming our ghostly enemies , spiritual mirth , and a perpetual bearing of God in our mindes ] This effectively refists the Devil , and suffers us to receive no hurt from him . 4. This exercise is apt also to enkindle holy desires of the enjoyment of God , because it produces joy when we do enjoy him ; The same desires that a weak man hath for a Defender , the sick man for a Physitian , the poor for a Patron , the childe for his Father , the espoused Lover for her betrothed . 5. From the same fountain are apt to issue humility of spirit , apprehensions of our great distance and our great needs , our daily wants , and hourly supplies , admiration of Gods unspeakable mercies : It is the cause of great modesty and decency in our actions ; it helps to recollection of minde , and restrains the scatterings and loosnesse of wandring thoughts ; it establishes the heart in good purposes , and leadeth on to perseverance ; it gains purity and perfection , ( according to the saying of God to Abraham , Walk before me and be perfect ) holy fear , and holy love , and indeed every thing that pertains to holy living : when we see our selves placed in the Eye of God who sets us on work and will reward us plenteously , to serve him with an Eye-service is very pleasing ; for he also sees the heart : and the want of this consideration was declared to be the cause why Israel sinned so grievously , [ For they say the Lord hath forsaken the earth , and the Lord seeth not : therefore the land is full of blood , and the city full of perversenesse . ] What a childe would do in the eye of his Father , and a Pupil before his Tutor , and a Wife in the presence of her Husband , and a servant in the sight of his Master , let us alwayes do the same : for we are made a spectacle to God , to Angels , and to men ; we are alwayes in the sight and presence of the Allseeing and Almighty God ; who also is to us a Father , and a Guardian , a Husband , and a Lord. Prayers and Devotions according to the religion and purposes of the foregoing Considerations . I. For grace to spend our time well . O Eternal God who from all eternity doest behold and love thy own glories and perfections infinite , and hast created me to do the work of God , after the manner of men , and to serve thee in this generation , and according to my capacities ; give me thy grace , that I may be a curious and prudent spender of my time , so as I may best prevent or resist all temptations , and be profitable to the Christian Common-wealth , and by discharging all my duty may glorifie thy Name . Take from me all slothfulnesse and give me a diligent and an active spirit , and wisdom to choose my imployment , that I may do works proportionable to my person , and to the dignity of a Christian , and may fill up all the spaces of my time with actions of religion and charity , that when the Devil assaults me , he may not finde me idle ; and my dearest Lord , at his sudden coming may finde me busie in lawful , necessary , and pious actions , improving my talent intrusted to me by thee my Lord , that I may enter into the joy of my Lord to partake of his eternal felicities , even for thy mercie sake , and for my dearest Saviours sake . Amen . Here follows the devotion of ordinary dayes ; for the right imployment of those portions of ●ime which every day must allow for religion . The first prayers in the Morning as soon as we are dressed . Humbly and reverently compose your self , with heart lift up to God and your head bowed , and meekly kneeling upon your knees , say the Lords Prayer : after which use the following Collects , or as many of them as you shall choose . Our Father which art in Heaven , &c. I. An act of adoration being the song that the Angels sing in Heaven . HOly , Holy , Holy , Lord God Almighty , which was , and is , and is to come : Heaven and Earth , Angels and Men , the Aire and the Sea give glory , and honour , and thanks to him that sitteth on the throne , who liveth for ever and ever . All the blessed spirits and souls of the righteous cast their crowns before the throne , and worship him that liveth for ever and ever . Thou art worthy , O Lord , to receive glory and honour , and power , for thou hast created all things , and for thy pleasure they are and were created . Great and marvellous are thy works , O Lord God Almighty : Just and true are thy wayes , thou King of Saints . Thy wisdom is infinite , thy mercies are glorious ; and I am not worthy O Lord to appear in thy presence before whom the Angels hide their faces . O Holy and Eternal Jesus , Lamb of God who wert slain from the beginning of the world , thou hast redeemed us to God by thy blood out of every nation , and hast made us unto our God Kings and Priests and we shall reigne with thee for ever . Blessing , honour , glory and power be unto him that sitteth on the throne , and to the Lamb for ever and ever . Amen . II. An act of thanksgiving being the song of David for the Morning . SIng praises unto the Lord O ye saints of his , and give thanks to him for a remembrance of his holinesse . For his wrath indureth but the twinkling of an eye , and in his pleasure is life : heavinesse may endure for a night , but joy cometh in the morning . Thou Lord hast preserved me this night from the violence of the spirits of darknesse , from all sad casualtyes , and evil accidents , from the wrath which I have every day deserved : thou hast brought my soul out of hell , thou hast kept my life from them that go down into the pit : thou hast shewed me marvellous great kindesse and hast blessed me for ever : the greatnesse of thy glory reacheth unto the heavens , and thy truth unto the clouds . Therefore shall every good man sing of thy praise without ceasing , O my God I will give thanks unto thee for ever . Allelujah . III. An act of oblation or presenting our selves to God for the day . MOst Holy and Eternal God , Lord and Soveraigne of all the creatures , I humbly present to thy divine Majesty , my self , my soul and body , my thoughts and my words , my actions and intentions , my passions and my sufferings to be disposed by thee to thy glory , to be blessed by thy providence , to be guided by thy counsel to be sanctified by thy spirit , and afterwards that my body and soul may be received into glory : for nothing can perish which is under thy custody ; and the enemy of souls cannot devour what is thy portion , nor take it out of thy hands . This day , O Lord , and all the dayes of my life I dedicate to thy honour ; and the actions of my calling to the uses of grace , and the religion of all my dayes to be united to the merits and intercession of my holy Saviour Jesus , that in him and for him I may be pardoned and accepted . Amen . IV. An act of repentance or contrition . FOr as for me , I am not worthy to be called thy servant , much lesse am I worthy to be thy son , for I am the vilest of sinners and the worst of men , a lover of the things of the world , and a despiser of the things of God , [ proud and envious , lustful and intemperate ] greedy of sin , and impatient of reproof , desirous to seem holy , and negligent of being so , transported with interest , fool'd with presumption and false principles , disturb'd with anger , with a peevish and unmortified spirit , and disordered by a whole body of sin and death . Lord pardon all my sins for my sweetest Saviours sake ; thou who didst dye for me , Holy Jesus , save me and deliver me , reserve not my sins to be punished in the day of wrath and eternal vengeance ; but wash away my sins , and blot them out of thy remembrance , and purifie my soul with the waters of repentance and the bloud of the crosse , that for what is past thy wrath may not come out against me , and for the time to come I may never provoke thee to anger or to jealousie . O just and dear God be pitiful and gracious to thy servant . Amen . V. The prayer or petition . BLesse me gracious God in my calling to such purposes as thou shalt choose for me , or imploy me in : Relieve me in all my sadnesses , make my bed in my ficknesse , give me patience in my sorrows , confidence in thee and grace to call upon thee in all temptations . O be thou my Guide in all my actions , my protector in all dangers : give me a healthful body , and a clear understanding , a sanctified , and just , a charitable , and humble , a religious and a contented spirit ; let not my life be miserable and wretched , nor my name stained with sin and shame , nor my condition lifted up to a tempting and dangerous fortune ; but let my condition be blessed , my conversation useful to my Neighbours and pleasing to thee , that when my body shall lie down in its bed of darknesse , my soul may passe into the Regions of light , and live with thee for ever through Jesus Christ. Amen . VI. An act of intercession or prayer for others to be added to this , or any other office , as our devotion , or duty , or their needs shall determine us . O God of infinite mercy , who hast compassion on all men , and relievest the necessities of all that call to thee for helpe , hear the prayers of thy servant who is unworthy to ask any petition for himself , yet in humility and duty is bound to pray for others . * O let thy mercie descend upon the whole Church , preserve her in truth and peace , in unity and safety , in all stormes , and against all temptations and enemies , that she offering to thy glory the never ceasing sacrifice of prayer and thanksgiving may advance ●he honour of her Lord , and be filled with his Spirit , and partake of his glory . Amen . Remember them that minister about holy things , let them be clothed with righteousnesse , and sing with joyfulnesse . Amen . Blesse thy servant [ my Wife or Husband ] with health of body and of spirit . O let the hand of thy blessing be upon his [ or her ] head night and day , and support him in all necessities , strengthen him in all temptations , comfort him in all his sorrows , and let him be thy servant in all changes , and make us both to dwell with thee for ever in thy favour , in the light of thy countenance , and in thy glories . Amen . Blesse my children with healthful bodies , with good understandings , with the graces and gifts of thy Spirit , with sweet dispositions and holy habits , and sanctifie them throughout in their bodies and souls and spirits , and keep them unblameable to the coming of the Lord Jesus . Amen . Be pleased , O Lord , to remember my friends , all that have pray'd for me , and all that have done me good [ here name such whom you would specially recommend : ] Do thou good to them , & return all their kindnesse double into their own bosome , rewarding them with blessings , and sanctifying them with thy graces , and bringing them to glory . Let all my family and kinred , my neighbours and acquaintance [ here name what other relation you please ] receive the benefit of my prayers and the blessings of God ; the comforts and supports of thy providence , and the sanctification of thy Spirit . Relieve and comfort all the persecuted and afflicted : speak peace to troubled consciences : strengthen the weak : confirm the strong : instruct the ignorant : deliver the oppressed from him that spoileth him , and relieve the needy that hath no helper , and bring us all by the waters of comfort , and in the wayes of righteousnesse to the kingdom of rest and glory , through Jesus Christ our Lord. Amen . To God the Father of our Lord Iesus Christ , To the eternal Son that was incarnate and born of a Virgin , To the Spirit of the Father and the Son , be all honour and glory , worship and thanksgiving now and for ever . Amen . Another form of prayer for the Morning . In the Name of the Father , and of the Son , and of the Holy Ghost . Our Father , &c. I. MOst glorious and eternal God , Father of mercy , and God of all comfort , I worship and adore thee with the lowest humility of my soul and body , and give thee all thanks and praise for thy infinite and essential glories and perfections , and for the continual demonstration of thy mercies upon me , upon all mine , and upon thy holy Catholick Church . II. I acknowledge dear God that I have deserved the greatest of thy wrath and indignation ; and that if thou hadst dealt with me according to my deserving , I had now at this instant been desperately bewailing my miseries in the sorrows and horrours of a sad eternity . But thy mercy triumphing over thy justice and my sins , thou hast still continued to me life and time of repentance ; thou hast opened to me the gates of grace and mercy , and perpetually callest upon me to enter in and to walk in the paths of a holy life , that I might glorifie thee and be glorified of thee eternally . III. BEhold , O God , for this thy great and unspeakable goodnesse ; for the preservation of me this night , and for all other thy graces and blessings I offer up my soul and body , all that I am , and all that I have as a Sacrifice to thee and thy service ; humbly begging of thee to pardon all my sins , to defend me from all evil , to lead me into all geod , and let my portion be amongst thy redeemed ones in the gathering together of the Saints , in the Kingdom of grace and glory . IV. GUide me , O Lord , in all the changes and varieties of the world , that in all things that shall happen , I may have an evennesse and tranquillity of spirit ; that my soul may be wholly resign'd to thy Divinest will and pleasure , never murmuring at thy gentle chastisements and fatherly correction , never waxing proud and insolent though I feel a torrent of comforts and prosperous successes . V. FIx my thoughts , my hopes and my desires upon Heaven and heavenly things ; teach me to despise the world , to repent me deeply for my sins ; give me holy purposes of amendment , and ghostly strength & assistances to perform faithfully whatsoever I shall intend piously . Enrich my understanding with an eternal treasure of Divine truths , that I may know thy will , and thou who workest in us to will and to do of thy good pleasure ; teach me to obey all thy Commandments , to believe all thy Revelations , and make me partaker of all thy gracious promises . VI. TEach me to watch over all my wayes , that I may never be surpriz'd by sudden temptations or a carelesse spirit , nor ever return to folly and vanity . Set a watch , O Lord , before my mouth , and keep the door of my lips , that I offend in my tongue neither against piety nor charity . Teach mee to think of nothing but thee and what is in order to thy glory and service ; to speak nothing but thee and thy glories ; and to do nothing but what becomes thy servant whom thy infinite mercy by the graces of thy holy Spirit hath sealed up to the day of Redemption . VII . LEt all my passions and affections be so mortified and brought under the dominion of grace , that I may never by deliberation and purpose , nor yet by levity , rashnesse , or inconsideration offend thy Divine Majesty . Make me such as thou wouldest have me to bee : strengthen my faith , confirm my hope , and give me a daily increase of charity , that this day and ever I may serve thee according to all my opportunities and capacities ; growing from grace to grace , till at last by thy mercies I shall receive : the consummation and perfection of grace , even the glories of thy Kingdom in the full fruition of the face and excellencies of God the Father , the Son and the holy Ghost : to whom be glory and praise , honour and adoration given by all Angels and all Men , and all Creatures , now and to all eternity . Amen . To this may be added the prayer of intercession for others whom we are bound to remember ; which is at the end of the foregoing prayer : or else you may take such special prayers which follow at the end of the fourth Chapter , [ for parents , for children , &c. ] After which conclude with this ejaculation . Now and in all tribulation and anguish of spirit , in all dangers of soul and body in prosperity and adversity , in the hour of death , and in the day of judgement holy , and most blessed Saviour Jesus , have mercy upon me , save me and deliver me and all faithful people . Amen . Between this and No●n usually are said the publick prayers appointed by Authority : to which all the Clergy are obliged ; and other devout persons that have leisure do accompany them . Afternoon , or at any time of the day , when a devout person retires into his closer for private prayer , or spiritual exercises , he may say the following devotions . An exercise to be used at any time of the day . In the name of the Father , and of the Son , &c. Our Father , &c. The hymn collected out of the Psalms , recounting the excellencies and greatnesse of God. O be joyful in God all ye lands : sing praises unto the honour of his Name , make his Name to be glorious . * O Come hither & behold the works of God , how wonderful he is in his doings toward the children of men . He ruleth with his power for ever : He is the Father of the fatherlesse , and defendeth the cause of the widow , even God in his holy habitation . He is the God that maketh men to be of one minde in a house , and bringeth the prisoners out of captivity : but letteth the runnagates continue in scarcenesse . It is the Lord that commandeth the warers ; it is the glorious God that maketh the thunder . * It is the Lord that ruleth the sea ; the voice of the Lord is mighty in operation , the voice of the Lord is a glorious voice . Let all the Earth fear the Lord , stand in awe of him all ye that dwell in the world : Thou shalt shew us wonderful things in thy righteousnesse , O God of our salvation , thou that art the hope of all the ends of the Earth , and of them that remaine in the broad Sea. Glory be to the Father , &c. Or this , O Lord , thou art my God , I will exalt thee : I will praise thy Name , for thou hast done wonderful things : thy counsels of old are faithfulnesse and truth , Isay 25.1 . Thou in thy strength ●etst fast the Mountains , and art girded about with power . Thou stillest the raging of the Sea , and the noise of his waves , and the madnesse of his people . They also that remain in the uttermost parts of the Earth shall be afraid at thy tokens : thou that makest the out-goings of the morning and evening to praise thee . O Lord God of Hosts who is like unto thee : thy truth most mighty Lord is on every side . Among the gods there is none like unto thee , O Lord , there is none that can do as thou doest . * For thou art great & doest wondrous things : thou art God alone . God is very greatly to be feared in the counsel of the Saints : and to be had in reverence of all them that are round about him . Righteousnesse and equity is in the habitation of thy seat : mercy and truth shall go before thy face . * Glory and worship are before him : power and honour are in his Sanctuary . Thou Lord art the thing that I long for : thou art my hope even from my youth : through thee have I been holden up ever since I was born : thou art he that took me out of my mothers womb : my praise shall be alwayes of thee . Glory be to the Father , &c. After this may be read some portion of holy Scripture out of the New Testament , or out of the sapiential bookes of the Old. viz. Proverbs , Ecclesiastes , &c. because these are of great use to piety and to civil conversation . Vpon which when you have a while meditated ; humbly composing your self upon your knees , say as followeth . Ejaculations . My help standeth in the Name of the Lord : who hath made Heaven and Earth . Shew the light of thy countenance upon thy servant : and I shall be safe . Do well , O Lord , to them that be true of heart : and evermore mightily defend them . Direct me in thy truth and teach me : for thou art my Saviour and my great Master . Keep me from sin and death eternal : and from my enemies visible and invisible . Give me grace to live a holy life : and thy favour that I may dye a godly and happy death . Lord hear the prayer of thy servant : and give me thy holy Spirit . The prayer . O Eternal God , mercifull and gracious , vouchsafe thy favour and thy blessing to thy servant : let the love of thy mercies , and the dread and fear of thy Majesty , make me careful and inquisitive to search thy will , and diligent to perform it , and to persevere in the practises of a holy life , even till the last of my dayes . II. KEep me , O Lord , for I am thine by creation ; guide me , for I am thine by purchase , thou hast redeemed me by the blood of thy Son : and love me with the love of a Father ; for I am thy childe by adoption and grace : let thy mercy pardon my sins , thy providence secure me from the punishments and evils I have deserved , and thy care watch over me ; that I may never any more offend thee : make me in malice to be a childe ; but in understanding , piety , and the fear of God , let me be a perfect man in Christ , innocent and prudent , readily furnished and instructed to every good work . III. KEep me , O Lord , from the destroying Angel , and from the wrath of God : let thy anger never rise against mee ; but thy rod gently correct my follies and guide me in thy ways , and thy staffe support me in all sufferings and changes . Preserve me from fracture of bones , from noisome , infections , and sharp sicknesses , from great violences of Fortune and sudden surprizes ; keep all my senses intire till the day of my death ; and let my death be neither sudden , untimely , nor unprovided : let it be after the common manner of men , having in it nothing extraordinary , but an extraordinary piety , and the manifestation of thy great and miraculous mercy . IV. LEt no riches ever make me forget my self ; no poverty ever make me to forget thee : Let no hope or fear , no pleasure or pain , no accident without , no weaknesse within , hinder or discompose my duty , or turn me from the wayes of thy Commandements . O let thy Spirit dwell with me for ever , and make my soul just and charitable , full of honesty , full of religion , resolute and constant in holy purposes , but inflexible to evil . Make me humble and obedient , peaceable and pious ; let me never envy any mans good , nor deserve to be despised my self ; and if I be , teach me to bear it with meeknesse and charity . V. GIve me a tender conscience ; a conversation discreet , and a●fable , modest and patient , liberal and obliging body ; a chaste and healthful , competency of living according to my condition , contentednesse in all estates , a resigned will and mortified affections , that I may be as thou wouldst have me , and my portion may be in the lot of the righteous , in the brightnesse of thy countenance , and the glories of eternity . Amen ▪ Holy is our God. * Holy is the Almighty . * Holy is the Immortal . Holy , holy , holy , Lord God of Sabbath , have mercy upon me . A form of Prayer for the evening , to be said by such who have not time , or opportunity to say the publick prayers appointed for this office . I. O Eternal God , Great Father of Men and Angels , who hast established the Heavens and the Earth in a wonderful order , making day and night to succeed each other : I make my humble addresse to thy Divine Majesty , begging of thee mercy & protection this night & ever . O Lord pardon all my sins , my light and rash words , the vanity and impiety of my thoughts , my unjust and uncharitable actions , and whatsoever I have transgressed against thee this day , or at any time before . Behold , O God , my soul is troubled in the remembrance of my sins , in the frailty and sinfulnesse of my flesh exposed to every temptation , and of it self not able to resist any : Lord God of mercy I earnestly beg of thee to give me a great portion of thy grace ; such as may be sufficient , and effectual for the mortification of all my sins and vanities and disorders ; that as I have formerly served my lust , and unworthy desires , so now I may give my self up wholly to thy service , and the studies of a holy life . II. BLessed Lord , teach me frequently and sadly to remember my sins ; and be thou pleased to remember them no more ; let me never forget thy mercies , and do thou still remember to do me good . Teach me to walk alwayes as in thy presence : Ennoble my soul with great degrees of love to thee , and configne my spirit with great fear , religion and veneration of thy holy Name and laws ; that it may become the great imployment of my whole life to serve thee , to advance thy glory , to root out all the accursed habits of sin , that in holinesse of life , in humility , in charity , in chastity , and all the ornaments of grace , I may by patience wait for the coming of our Lord Jesus . Amen . III. Teach me , O Lord to number my dayes that I may apply my heart unto wisdom ; ever to remember my last end , that I may not dare to sin against thee : Let thy holy Angels be ever present with me to keep me in all my wayes from the malice and violence of the spirits of darknesse ; from evil company , and the occasions and opportunities of evil , from perishing in popular judgements , from all the wayes of sinful shame , from the hands of all mine enemies ; from a sinful life , and from despair in the day of my death : Then , O brightest Jesu , shine gloriously upon me , let thy mercies and the light of thy Countenance sustain me in all my agonies , weaknesses and temptations . Give me opportunity of a prudent and spiritual Guide , and of receiving the holy Sacrament ; & let thy loving spirit so guide me in the wayes of peace and safety , that with the testimony of a good conscience , and the sense of thy mercies and refreshment , I may depart this life in the unity of the Church , in the love of God , and a certain hope of salvation through Jesus Christ our Lord and most blessed Saviour . Amen . Our Father , &c. Another form of Evening Prayer , which may also be used at bed-time . Our Father , &c. I Will lift up my eyes unto the hills from whence cometh my help . My help cometh of the Lord which made heaven and earth . He will not suffer thy foot to be moved : he that keepeth thee will not slumber . Behold , he that keepeth Israel shall neither slumber nor sleep . The Lord is thy keeper , the Lord is thy shade upon thy right hand . The sun shall not smite thee by day : neither the moon by night . The Lord shall preserve thee from all evil : he shall preserve thy soul. The Lord shall preserve thy going out and thy coming in : from this time forth for evermore . Glory be to the Father , &c. I. VIsit I beseech thee , O Lord , this habitation with thy mercy , and me with thy grace and salvation . Let thy holy Angels pitch their tents round about and dwell here , that no illusion of the night may abuse me , the spirits of darknesse may not come neer to hurt me , no evil or sad accident oppresse me : and let the eternal spirit of the Father dwell in my soul and body , filling every corner of my heart with light and grace . Let no deed of darknesse overtake me ; and thy blessing most blessed God be upon me for ever , through Jesus Christ our Lord. Amen . II. INto thy hands most blessed Jesu , I commend my soul and body , for thou hast redeemed both with thy most precious blood . So blesse and sanctifie my sleep unto me , that it may be temperate , holy , and safe , a refreshment to my wearied body to enable it so to serve my soul , that both may serve thee with a never failing duty . O let me never sleep in sin or death eternal , but give me a watchful & a prudent spirit , that I may omit no oportunity of serving thee , that whether I sleep or wake , live or die , I may be thy servant and thy childe : that when the work of my life is done , I may rest in the bosom of my Lord , till by the voice of the Archangel , the trump of God , I shall be awakened and called to sit down and feast in the eternal supper of the Lamb. Grant this O Lamb of God , for the honour of thy mercies and the glory of thy name , O most merciful Saviour and Redeemer Jesus . Amen . III. BLessed be the God and Father of our Lord Jesus , who hath sent his Angels , and kept me this day from the destruction that walketh at noon , and the arrow that flyeth by day : and hath given me his Spirit to restrain me from those evils to which my own weaknesses , and my evil habits , and my unquiet enemies would easily betray me . Blessed and for ever hallowed be thy name for that never ceasing showre os blessing by which I live , and am content , and blessed , and provided for in all necessities , and set forward in my duty and way to heaven . * Blessing , honour , glory and power , be unto him that sitteth on the throne , and to the Lamb for ever and ever . Amen . Holy is our God , * Holy is the Almighty , Holy is the Immortal . Holy , holy , holy , Lord God of Sabaoth , have mercy upon me . Ejaculations and short meditations to be used in the Night when we wake . Stand in awe and sin not : commune with your own heart upon your bed , and be still . I will lay me down in peace and sleep : for thou Lord onely makest me dwell in safety . O Father of Spirits and the God of all flesh have mercy and pity upon all sick and dying Christians , and receive the souls which thou hast redeemed returning unto thee . Blessed are they that dwell in the heavenly Jerusalem : where there is no need of the Sun , neither of the Moon to shine in it : for the glorie of God does lighten it , and the Lamb is the light thereof . And there shal be no night there , & they need no candle , for the Lord God giveth them light , and they shall reign for ever and ever . Revel 21.23 . Meditate on Iacobs wrastling with the Angel all night : be thou also importunate with God for a blessing , and give not over till he hath blessed thee . Meditate on the Angel passing over the children of Israel , and destroying the Egyptians , for disobedience and oppression . Pray for the grace of obedience and charity and for the divine protection . Meditate on the Angel who destroyed in a night the whole army of the Assyrians for fornication . Call to minde the sins of thy youth , the sins of thy bed ; and say with David , My reins chasten me in the night season , and my soul refuseth comfort . Pray for pardon and the grace of chastity . Meditate on the agonies of Christ in the garden , his sadnesse and affliction all that night ; and thank and adore him for his love that made him suffer so much for thee : and hate thy sins which made it necessary for the Son of God to suffer so much . Meditate on the four last things . 1. The certainty of death . 2. The terrours of the day of judgement . 3. The joyes of Heaven . 4. The pains of Hell , and the eternity of both . Think upon all thy friends which are gone before thee , and pray that God would grant to thee to meet them in a joyful resurrection . The day of the Lord will come as a thiefe in the night , in the which the heavens shall passe away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . Seeing then that all these things shall be dissolved , what manner of persons ought we to be in all holy conversation and godlinesse , looking for and hasting unto the coming of the day of God. 2 Pet. 3.10.11 . Lord in mercy remember thy servant in the day of Judgement . Thou shalt answer for me , O Lord my God. In thee , O Lord have I trusted : let me never be confounded . Amen . I desire the Christian Reader to observe that all these offices or forms of prayer ( if they should be used every day ) would not spend above an hour and a halfe : but because so●e of them are double ( and so but one of them to be used in one day ) it is much lesse : and by affording to God one hour in 24. thou mayest have the comforts and rewards of devotion . But he that thinks this is too much , either is very busie in the world , or very carelesse of heaven . However , I have parted the prayers into smaller portions that he may use which , and how many he please in any one of the forms . Ad Sect. 2. A prayer for holy Intention in the beginning and pursuit of any considerable action , as Study , Preaching , &c. O Eternal God , who hast made all things for man , and man for thy glory , sanctifie my body and soul , my thoughts and my intentions , my words and actions , that whatsoever I shall think or speak , or do , may he by me designed to the glorification of thy Name , and by thy blessing it may be effective and successeful in the work of God , according as it can be capable . Lord turn my necessities into vertue , the works of nature into the works of grace , by making them orderly , regular , temperate , subordinate and profitable to ends beyond their own proper efficacy : And let no pride or self-seeking , no covetousnesse or revenge , no impure mixture or unhandsome purposes , no little ends and low imaginations pollute my Spirit , and unhallow any of my words and actions : but let my body be a servant of my spirit , and both body and spirit servants of Jesus , that doing all things for thy glory here , I may be partaker of thy glory hereafter thorough Jesus Christ our Lord. Amen . Ad Sect. 3. A prayer meditating and referring to the divine presence . This prayer is especially to be used in temptation to private sins . O Almighty God infinite and eternal , thou fillest all things with thy presence ; thou art every where by thy essence and by thy power , in heaven by Glory , in holy places by thy grace and favour , in the hearts of thy servants by thy Spirit , in the consciences of all men by thy testimony and observation of us : Teach me to walk alwayes as in thy presence , to fear thy Majesty , to reverence thy wisdom and omniscience , that I may never dare to commit any undecency in the eye of my Lord and my Judge , but that I may with so much care and reverence demean my self , that my Judge may not be my accuser , but my Advocate : that I expressing the belief of thy presence here by careful walking , may feel the effects of it in the participation of eternal glory thorough Jesus Christ. Amen . CHAP. II. Of Christian Sobriety . Sect. I. Of sobriety in the general sense . CHristian Religion in all its moral parts is nothing else but the Law of Nature and great Reason , complying with the great necessities of all the world , and promoting the great profit of all relations , and carrying us through all accidents of variety of chances to that end which God hath from eternal ages purposed for all that live according to it , and which he hath revealed in Jesus Christ : and according to the Apostles A●ithmetik hath but these three parts of it . 1. Sobriety . 2. Justice . 3. Religion . For the grace of God bringing salvation hath appeared to all men ; teaching us that denying ungodlinesse and worldly lusts , we should live 1. Soberly , 2. Righteously , and 3. Godly in this present world , looking for that blessed hope and glorious appearing of the grea● God and our Saviour Iesus Christ. The first contains all our deportment in our personal and private capacities , the f●ir treating of our bodies , and our spirits . The second e●larges our duty in all relations to our Neighbour . The third contains the offices of direct Religion , and entercourse with God. Christian sobriety is all that duty that concerns our selves in the matter of meat and drink and pleasures and thoughts , and it hath within it , the duties of 1. Temperance . 2. Chastity . 3. Humility . 4. Modesty . 5. Content , It is a using severity , denial , and frustration , of our appetite when it growes unreasonable in any of these instances : the necessity of which we shall to best purpose understand , by considering the evil consequences of sensuality , effeminacy or fondnesse after carnal pleasures . Evil consequents of voluptuousnesse or sensuality . 1. A longing after sensual pleasures is a dissolution of the spirit of a man , and makes it loose , soft , and wandring , unapt for noble , wise , or spiritual imployments ; because the principles upon which pleasure is chosen and pursued , are sottish , weak , and unlearned , such as prefer the body before the soul , the appetite before reason , sense before the Spirit , the pleasures of a short abode , before the pleasures of eternity . 2. The nature of sensual pleasure is vain , empty , and unsatisfying , biggest alwayes in expectation , and a meer vanity in the enjoying , and leaves a sting and thorn behinde it , when it goes off . Our laughing if it be loud and high commonly ends in a deep sigh , and all the înstances of pleasure have a sting in the tayl , though they carry beauty on the face and sweetnesse on the lip . 3. Sensual pleasure is a great abuse to the Spirit of a man ; being a kinde of fascination or witchcraft , blinding the understanding and enslaving the will. And he that knowes he is free-born or redeemed with the blood of the Sonne of God , will not easily suffer the freedom of his soul to be entangled and rifled . 4. It is most contrary to the state of a Christian , whose life is a perpetual exercise , a wrastling and a warfare , to which , sensual pleasure disables him , by yeilding to that enemy with whom he must strive if ever he will be crown'd . And this argument the Apostle intimated : He that striveth for masteries is temperate in all things : Now they do it to obtain a corruptible crown ▪ but we an incorruptible . 5. It is by a certain consequence the greatest impediment in the world to martyrdom ; that being a fondnesse , this being a cruelty to the flesh : to which a Christian man arriving by degrees must first have crucified the les●er affections : for he that is overcome by little arguments of pain , will hardly consent to lose his life with torments . Degrees of sobriety . Against this voluptuousnesse , sobriety is opposed in three degrees . 1. A despite or disaffection to pleasures , or a resolving against all entertainment of the instances and temptations of sensuality , and it consists in the internal faculties of will and understanding , decreeing and declaring against them , disapproving and disliking them upon good reason , and strong resolution . 2. A fight and actual war against all the temptations and offers of sensual pleasure in all evil instances and degrees ; and it consists in prayer , in fasting , in cheap diet , and hard lodging , and laborious exercises , and avoiding occasions , and using all arts & industry of fortifying the Spirit , and making it ●evere , manly , and Christian. 3. Spiritual pleasure is the highest degree of Sobriety , and in the same degree in which we relish and are in love with spiritual delights , the hidden Manna , with the sweetnesses of devotion , with the joyes of thanksgiving , with rejoycings in the Lord , with the comsorts of hope , with the delitiousnesse of charity and almes-deeds , with the sweetnesse of a good conscience , with the peace of meeknesse , and the felicities of a contented spirit : in the same degree we disrelish and loath the husks of swinish lusts , and the parings of the apples of Sodom : and the taste of sinful pleasures is unsavoury as the Drunkards vomit . Rules for suppressing voluptuousnesse . The precepts and advices which are of best and of general use in the curing of sensuality are these . 1. Accustom thy self to cut off all superfluity in the provisions of thy life : for our desires will enlarge beyond the present possession so long as all the things of this world are unsatisfying : if therefore you suf●er them to extend beyond the measures of necessity or moderated conveniency , they will still swell : but you reduce them to a little compasse , when you make nature to be your limit . We must more take care that our desires should ceas● , then that they should be satisfied : and therefore reducing them to narrow scantlings and small proportions is the best instrument to redeem their trouble and prevent the dropsie , because that is next to an universal denying them : it is certainly a paring off from them all unreasonablenesse and irregularity . For whatsoever covets unseemly things , and is apt to swell to an inconvenient bulk , is to be chastened and tempered : and such are sensuality , and a Boy , said the Philosopher . 2. Suppresse your sensuall desires in their first approach : for then they are least , and thy faculties and election are stronger ; but if they in their weaknesse prevail upon thy strengths , there will be no resisting them when they are increased , and thy abilities lessened . you shall scarce obtain of them to end , if you suffer them to begin . 3. Divert them with some laudable imployment , and take off their edge by inadvertency , or a not attending to them . For since the faculties of a man cannot at the same time with any sharpnesse attend to two objects , if you imploy your spirit upon a book or a bodily labour , or any innocent and indifferent imployment , you have no room left for the present trouble of a sensual temptation . For to this sense it was that Alexander told the Queen of Caria , that his Tutor Leonidas had provided two Cooks for him [ Hard marches all night , and a small dinner the next day : ] these tam'd his youthful aptnesses to dissolution , so long as he eat of their provisions . 4. Look upon pleasures , not upon that side that is next the Sunne , or where they look beauteously , that is , as they come towards you to be enjoyed ; for then they paint , and smile , and dresse themselves up in tinsel & glasse , gems and counterfeit imagery : but when thou hast rifled and discomposed them with enjoying their false beauties , & that they begin to go of● , then behold them in their nakednesse and wearinesse : See what a sigh and sorrow , what naked unhandsome proportions and a filthy carkasse they discover ; and the next time they counterfeit , remember what you have already discovered , & be no more abused . And I have known some wise persons have advised to cure the passions and longings of their children by letting them taste of every thing they passionately fancied : for they should be sure to find lesse in it then they looked for , and the impatience of their being denied would be loosened and made slack ; and when our wishings are no bigger then the thing deserves , and our usages of them according to our needs ( which may be obtain'd by try●ng what they are , and wha● good they can do us ) we shall finde in all pleas●res so little entertainment , that the vanity of the possession will soon reprove the violence of the appetite . And if this permission be in innocent instances , it may be of good use : But Solomon tried it in all things , taking his fill of all pleasures : & soon grew weary of them all . The same thing we may do by reason which we do by experience , if either we will look upon pleasures as we are sure they will look when they go off , after their enjoyment , or if we will credit the experience of those men who have tasted them and loathed them . 5. Often consider , and contemplate the joyes of heaven , that when they have filled thy desires , which are the sails of the soul , thou mayest steer onely thither , and never more look back to Sodom . And when thy soul dwels above , and looks down upon the pleasures of the World , they seeme like things at distance , little and contemptible , and men running after the satisfaction of their sottish appetites seem foolish as fishes , thousands of them running after a rotten worme that covers a deadly hook ; or at the best but like children with great noise pursuing a bubble rising from a wallnut shell , which ends sooner then the noise . 6. To this , the example of Christ and his Apostles , of Moses and all the Wise men of all ages of the world will much help : who understanding how to distinguish good from evil , did choose a sad and melancholy way to feli●itie , rather then the broad , pleasant and easie path to folly and misery . But this is but the general . Its first particular is Temperance . SECT . II. Of Temperance in Eating and Drinking . SObriety is the bridle of the passions of desire , and Temperance is the bit and curb of that bridle , a restraint put into a mans mouth , a moderate use of meat and drink , so as may best consist with our health , and may not hinder but help the works of the soul by its necessary supporting us , and ministring cheerfulnesse and refreshment . Temperance consists in the actions of the soul principally : for it is a grace that chooses natural means in order to proper and natural and holy ends : It is exercised about eating & drinking , because they are necessary : but therefore it permits the use of them onely as they minister to lawful ends : It does not eate and drink for pleasure but for need , and for refreshment , which is a part or a degree of need . I deny not but eating and drinking may be , and in healthful bodies alwayes is with pleasure : because there is in nature no greater pleasure , than that all the appetites which God hath made should be satisfied : and a man may choose a morsel that is pleasant , the lesse pleasant being rejected as being lesse useful , lesse apt to nourish , or more agreeing with an infirm stomach , or when the day is festival , by order , or by a private joy . In all these cases it is permitted to receive a more free delight , and to designe it too , as the lesse principal : that is , that the chief reason why we choose the more delicious , be the serving that end for which such refreshments and choices are permitted . But when delight is the only end and rests in it self , and dwells there long , then , eating and drinking is not a serving of God , but an inordinate action ; because it is not in the way to that end whether God directed it . But the choosing of a delicate before a more ordinary dish is to be done as other humane actions are , in which there are no degrees and precise natural limits described , but a latitude is indulged : it must be done moderately , prudently , and according to the accounts of wise , religious , and sober men ; and then God who gave us such variety of creatures , and our choice to use which we will , may receive glorie from our temperate use , and thanksgiving , and we may use them indifferently without scruple , and a making them to become snares to us , either by too licentious and studied use of them , or too restrained and scrupulous fear of using them at all , but in such certain circumstances in which no man can be sure he is not mistaken . But temperance in meat and drink is to be estimated by the following measures . Measures of Temperance in eating . 1. Eat not before the time , unlesse necessity , or charity , or any intervening accident , which may make it reasonable and prudent , should happen . Remember it had almost cost Ionathan his life because he tasted a little hony be●ore the sun went down , contrary to the Kings commandment , and although a great need which he had , excused him from the sin of gluttony , yet it is inexcusable when thou eatest before the usual time , and thrustest thy hand into the dish unseasonably , out of greedinesse of the pleasure , and impatience of the delay . 2. Eat not hastily and impatiently , but with such decent and timely action , that your eating be a humane act , subject to deliberation and choice , and that you may consider in the eating : whereas he that eats hastily , cannot consider particularly of the circumstances , degrees , and little accidents and chances that happen in his meale ; but may contract many little undecencies , and be suddenly surprised . 3. Eat not delicately , or nicely , that is , be not troublesome to thy self or others in the choice of thy meats , or the delicacy of thy sauces . It was imputed as a sin to the sons of Israel , that they loathed Manna and longed for flesh : the quails stuck in their nostrills , and the wrath of God fell upon them . And for the manner of dressing , the sons of Eli were noted of indiscreet curiosity : they would not have the flesh boiled , but raw that they might rost it with fire . Not that it was a sin to eat it , or desire meat rosted ; but that when it was appointed to be boil'd , they refused it ; which declared an intemperate and a nice palate . It is lawful in all senses to comply with a weak and a nice stomach : but not with a nice and curious palate . When our health requires it , that ought to be provided for ; but not so , our sensuality and intemperate longings . Whatsoever is set before you , eat ; if it be provided for you , you may eat it be it never so delicate ; and be it plain and common , so it be wholsom and fit for you , it must not be refus'd upon curiosity ; for every degree of that is a degree of intemperance . Happy and innocent were the ages of our forefathers , who eat herbs and parched corne , and drank the pure stream , and broke their fast with nuts and roots ; and when they were permitted flesh , eat it onely dressed with hunger and fire ; and the first sauce they had was bitter herbs , and sometimes bread dipt in vinegar . But in this circumstance moderation is to be reckoned in proportion to the present customs , to the company , to education , and the judgement of honest and wise persons , and the necessities of nature . 4. Eat not too much : load neither thy stomach nor thy understanding . If thou sit at a bountiful table , be not greedy upon it , and say not there is much meat on it . Remember that a wicked Eye is an evil thing : and what is created more wicked then an eye ? Therefore it weepeth upon every occasion . Stretch not thy hand whithersoever it looketh , and thrust it not with him into the dish . A very little is sufficient for a man well nurtured , and he fetcheth not his winde short upon his bed . Signes and effects of Temperance . We shall best know that we have the grace of temperance by the following signes , which are as so many arguments to engage us also upon its study and practise . 1. A temperate man is modest ; greedinesse is unmannerly and rude . And this is intimated in the advice of the son of S●rach . When thou sittest amongst many reach not thy hand out first of all . Leave off first for manners sake , and be not unsatiable lest thou offend . * 2 Temperance is accompanied with gravity of deportment : greedinesse is gar●sh , and rejoyces loosely at the sight of dainties . * 3. Sound , but moderate sleep is its signe and its effect . Sound sleep cometh of moderate eating : he riseth early and his wits are with him . * 4 A spiritual joy & a devout prayer . 5. * A suppressed and seldom anger . * 6. A command of our thoughts and passions . * 7. A seldom returning and a never prevailing temptation . * 8. To which adde , that a temperate person is not curious of sauces and deliciousnesse . He thinks not much , and speaks not often of meat and drink ; hath a healthful body , and long life , unlesse it be hindered by some other accident ; whereas to gluttony , the pain watching and choler , the pangs of the belly are continual company : And therefore 〈◊〉 said handsomely concerning the luxury of the Rhodians , They built houses as if they were immortal , but they feasted as if they meant to live but a little while . And An●ipater by his reproach of the old glutton Demades well expressed the basenesse of this sin , saying , that Demades now old and alwayes a glutton , was like a spent sacrifice , nothing left of him but his belly and his tongue , all the man besides , is gone . Of Drunkennesse . But I desire that it be observed ; that because intemperance in eating is not so soone perceived by others as immoderate drinking , and the outward visible effects of it are not either so notorious or so ridiculous , therfore gluttony is not of so great disreputation amongst men as drunkennesse : yet according to its degree it puts on the greatnesse of the sin before God , and is most strickly to be attended to , least we be surprized by our security and want of diligence ; and the intemperance is alike criminal in both , according as the affections are either to the meat or drinke . Gluttony is more uncharitable to the body , and drunkennesse to the soule , or the understanding part of man ; and therefore in Scripture is more frequently forbidden and declaimed against , then the other : and sobriety hath by use obtained to signify Temperance in drinking . Drunkennesse is an immoderate affection , and use of drink . That I call immoderate , that is besides or beyond that order of good things , for which God hath given us the use of drink . The ends are ; digestion of our meat , cheerfulnesse and refreshment of our spirits , or any end of health ; besides which , if we go , or at any time beyond it , it is inordinate and criminal , it is the vice of drunkennesse . It is forbidden by our blessed Saviour in these words . [ Take heed to your selves lest at any time your hearts be overcharged with surfetting and drunkennesse ] Surfetting , ] that is the evil effects the sottishnesse and remaining stupidity of habitual , or of the last nights drunkennesse . For Christ forbids both the actual and the habitual intemperance ; not onely the effect of it , but also th● affection to it : for in both there is sinne . He that drinks but little , if that little makes him drunk , and if he know beforehand his own infirmity , is guilty of surfetting , not of dru●kennesse . But he that drinks much and is strong to bear it , and is not deprived of his reason violently , is guilty of the sin of drunkennes . It is a sin not to prevent such uncharitable effects upon the body and understanding : And therefore a man that loves not the drink is guilty of surfetting , if he does not watch to prevent the evil effect : and it is a sin , and the greater of the two , inordinately to love or to use the drink , though the surfetting , or violence do not follow . Good therefore is the counsel of the son of Syrach : Shew not thy valiantnesse in wine ; for wine hath destroyed many . Evil consequents to drunkennesse . The evils and sad consequents of drunkennesse ( the consideration of which are as so many arguments to avoyd the sin ) are to this sence reckoned by the writers of holy Scripture , and other wise personages of the world . 1. It causeth woes and mischiefe , wounds and sorrow , sin and shame * ; it maketh bitternesse of spirit , brawling and quarrelling , it increaseth rage and lesseneth strength , it maketh red eyes , and a loose and babling tongue . 2. It particularly ministers to lust , and yet disables the body ; so that in effect it makes man wanton as a Satyr , and impotent as age : And Solomon in enumerating the evils of this vice adds this to the account : Thine eyes shall behold strange women , and thy heart shall utter perverse things : as if the drunkard were onely desire , and then impatience , muttering and enjoying like an Eunuch imbracing a woman . 3. It besots and hinders the actions of the understanding , making a man brutish in his passions , and a fool in his reason ; and differs nothing from madnesse , but that it is voluntary , and so is an equal evil in nature , and a worse in manners . 4. It takes off all the guards , and le ts loose the reins of all those evils to which a man is by his nature , or by his evil customs inclined , and from which he is restrained by reason and severe principles . Drunkennesse calls off the Watch men from their towers , and then all the evils that can proceed from a loose heart , and an untied tongue , and a dissolute spirit , and an unguarded , unlimited will , all that we may put upon the accounts of drunkennesse . 5. It extinguisheth and quenches the Spirit of God : for no man can be filled with the Spirit of God and with wine at the same time ; And therefore Saint Paul makes them exclusive of each other . Be not drunk with wine wherein is excesse , but be filled with the Spirit : And since Iosephs cup was put into Benjamins sack , no man hath a divining gobler . 6. It opens all the Sanctuaries of Nature , and discovers the nakednesse of the soul , all its weaknesses and follies ; it multiplies sins and discovers them ; it makes a man uncapable of being a private friend , or a publick Counseller . 7. It taketh a mans soul into slavery and imprisonment more then any vice whatsoever , because it disarms a man of all his reason and his wisdom , wherby he might be cured , and therefore commonly grows it upon him with age : a drunkard being still more a fool and lesse a man. I need not adde any sad examples , since all story and all ages have too many of them . Amnon was slain by his brother Absalom , when he was warm and high with wine . Simon the High Priest and two of his sons were slain by their brother at a drunken feast . Holofernes was drunk when Iudith slew him : and all the great things that Daniel spake of Alexander were drowned with the surfet of one nights intemperance : and the drunkennesse of Noah and Lot are upon record to eternal ages , that in those early instances , and righteous persons and lesse criminal drunkennesse then is that of Christians in this period of the world , God might show that very great evils are prepared to punish this vice ; no lesse then shame , and slavery , and incest , the first upon Noah , the second upon one of his sons , and the third in the person of Lot. Signes of drunkennesse . But if it be enquired concerning the periods and distinct significations of this crime , and when a man is said to be drunk ? To this I answer , That drunkennesse is in the same manner to be judged as sicknesse . As every illnesse or violence done to health in every part of its continuance is a part or degree of sicknesse : so is every going off from our natural and common temper and our usual severity of behaviour , a degree of drunkennesse . He is not onely drunk that can drink no more ; for few are so ; but he hath sinned in a degree of drunkennesse who hath done any thing towards it beyond his proper measure . But its parts and periods are usually thus reckoned . 1. Apish gestures . 2. Much talking . 3. Immoderate laughing . 4. Dulnesse of sence . 5. Scurrility , that is , wanton , or jeering , or abusive language . 6. An uselesse understanding . 7. Stupid sleep . 8. Epilepsies , or fallings , and reelings and beastly vomitings . The least of these , even when the tongue begins to be untyed , is a degree of drunkennesse . But that we may avoyd the sin of intemperance in meats and drinks , besides the former rules of measures , these counsels also may be useful . Rules for obtaining Temperance . 1. Be not often present at feasts , nor at all in dissolute company , when it may be avoyded ; for variety of pleasing objects steals away the heart of man : and company is either violent or enticing ; and we are weak or complying , or perhaps desirous enough to be abused . But if you be unavoidably or indiscreetly ingaged , let not mistaken civilitie or good nature engage thee , either to the temptation of staying ( if thou understandest thy weaknesse ) or the sin of drinking inordinately . 2. Be severe in your judgement concerning your proportions , and let no occasion make you enlarge far beyond your ordinary . For a man is surprized by parts ; and while he thinks one glass more will not make him drunk , that one glasse hath disabled him from well discerning his present condition and neighbour danger : while men think themselves wise they become fools : they think they shall tast the aconite and not dye , or crown their heads with juice of poppy and not be drowsie ; and if they drink off the whole vintage , still they think they can swallow another gobler . But remember this , when ever you begin to consider whether you may safely take one draught more , it is then high time to give over : let that be accounted a signe late enough to break off : for every reason to doubt , is a sufficient reason to part the company . 3. Come not to table but when thy need invites thee : and if thou beest in health leave something of thy Appetite unfilled , something of thy natural heat unimployed , that it may secure thy digestion , and serve other needs of nature or the spirit . 4. Propound to thy self ( if thou beest in a capacity ) a constant rule of living , of eating and drinking ; which though it may not be fit to observe scrupulously , lest it become a snare to thy conscience , or indanger thy health upon every accidental violence : yet let not thy rule be broken often nor much , but upon great necessity and in small degrees . 5. Never urge any man to eat or drink beyond his own limits , and his own desires . He that does otherwise is drunke with his brothers surfet , and reeles and falls with his intemperance , that is , the sin of drunkennes is upon both their scores , they both lye wallowing in the guilt . 6. Use S. Pauls instruments of Sobriety . Let us who are of the day be sober , putting on the brestplate of faith and love , and for an helmet the hope of Saluation . Faith , Hope , and Charity are the best weapons in the world to fight against intemperance . The faith of the Mahometans forbids them to drink wine , and they abstain religiously , as the sons of Rechab : and the faith of Christ forbids drunkennesse to us ; and therefore is infinitely more powerful to suppresse this vice , when we remember that we are Christians , and to abstain from drunkennesse and gluttony is part of the Faith and Discipline of Jesus , and that with these vices , neither our love to God , nor our hopes of heaven can possibly consist ; and therefore when these enter the heart , the other goes out at the mouth : for this is the Devil that is cast out by fasting and prayer , which are the proper actions of these graces . 7. As a pursuance of this rule , it is a good advice , that as we begin and end all our times of eating with prayer and thanksgiving : so at the meal we remove and carry up our minde and Spirit to the Coelestiall table , often thinking of it , and often desiring it ; that by enkindling thy desire to heavenly banquets , thou mayest be indifferent and lesse passionate for the Earthlie . 8. Mingle discourses pious , or in some sence profitable , and in all sences charitable and innocent , with thy meal , as occasion is ministred . 9. Let your drink so serve your meat , as your meat doth your health ; that it be apt to convey and digest it , and re●resh the spirits ; but let it never go beyond such a refreshment as may a little lighten the present load of a sad or troubled spirit ; never to inconvenience , lightnesse , sottishnesse , vanity , or intemperance : and know that the loosing the bands of the tongue ; and the very first dissolution of its duty , is one degree of the intemperance . 10. In all cases be carefull that you bee not brought under the power of such things which otherwise are lawful enough in the use . All things are lawful for me , but I will not be brought under the power of any thing , said Saint Paul. And to be perpetually longing , and impatiently desirous of any thing , so that a man cannot abstaine from it , is to lose a mans liberty , and to become a servant of meat and drink , or smoke : And I wish this last instance were more considered by persons who little suspect themselves guilty of intemperance , though their desires are strong and impatient , and the use of it perpetual and unreasonable to all purposes , but that they have made it habitual , and necessary as intemperance it self is made to some men . 11. Use those advices which are prescribed as instruments to suppresse voluptuousnesse in the foregoing Section . Of Chastity . Reader stay , and reade not the advices of the following Section , unlesse thou hast a chaste spirit , or desirest to be chaste , or at least , art apt to consider whether you ought or no. For there are some spirits so Atheistical , and some so wholly possessed with a spirit of uncleannesse , that they turn the most prudent and chaste discourses into dirt and filthy apprehensions : like cholerick stomacks changing their very Cordials and medicines into bitternesse ; and in a literal sense turning the grace of God into wantonnesse : They study cases of conscience in the matter of carnal sins , not to avoid , but to learn wayes how to offend God and pollute their own spirits : and search their houses with a Sun-beam that they may be instructed in all the corners of nastinesse . I have used all the care I could , in the following periods , that I might neither be wanting to assist those that need it , nor yet minister any occasion of fancy or vainer thoughts to those that need them not . If any man will snatch the pure taper from my hand , and hold it to the Devil , he will onely burn his own fingers , but shall not rob me of the reward of my care and good intention , since I have taken heed how to expresse the following duties , and given him caution how to reade them . CHastity is that duty which was mystically intended by GOD in the Law of Circumcision . It is the circumcision of the heart , the cutting off all superfluity of naughtinesse , and a suppression of all irregular desires in the matter of sensual or carnal pleasure . I call all desires irregular and sinful that are not sanctified ; 1. By the holy institution or by being within the protection of marriage . 2. By being within the order of nature . 3. By being within the moderation of Christian modesty . Against the first are , fornication , adultery , and all voluntary pollutions of either sex . Against the second are all unnatural lusts , and incestuous mixtures . Against the third is all immoderate use of permitted beds ; concerning which , judgement is to be made as concerning meats and drinks ; there being no certain degree of frequency or intension prescribed to all persons , but it is to be ruled as the other actions of a man , by proportion to the end , by the dignity of the person in the honour and severity of being a Christian , and by other circumstances , of which I am to give account . Chastity is that grace which forbids and restrains all these , keeping the body and soul pure in that state in which it is placed by God , whether of the single or of the married life . Concerning which our duty is thus described by S. Paul. [ For this is the will of God , even your sanctification , that ye should abstain from fornication : that every one of you should know how to possesse his vessel in sanctification and honour : Not in the lust of concupiscence , even as the Gentiles which know not God. Chastity is either abstinence or continence . Abstinence is that of Virgins or Widows : Continence of married persons . Chaste marriages are honourable and pleasing to God : Widowhood is pitiable in its solitarinesse and losse , but amiable and comely when it is adorned with gravity and purity , and not sullied with remembrances of the passed license , nor with present desires of returning to a second bed . But Virginity is a life of Angels , the enamel of the soul , the huge advantage of religion , the great opportunity for the retirements of devotion : and being empty of cares , it is full of prayers : being unmingled with the World , it is apt to converse with God : and by not feeling the warmth of a too forward and indulgent nature , flames out with holy fires , till it be burning like the Cherubim and the most extasied order of holy and unpolluted Spirits . Natural virginity of it self is not a state more acceptable to God : but that which is chosen and voluntary in order to the conveniences of Religion and separation from worldly incombrances , is therefore better then the married life ; not that it is more holy , but that it is a freedom from cares , an opportunity to spend more time in spiritual imployments ; it is not allayed with businesses and attendances upon lower affairs : and if it be a chosen condition to these ends ; it containeth in it a victory over lusts , and greater desires of Religion , and self-denial , and therefore is more excellent then the married life , in that degree in which it hath greater religion , and a greater mortification , a lesse satisfaction of natural desires , & a greater fulnesse of the spiritual : and just so is to expect that little coronet or special reward which God hath prepared ( extraordinary and besides the great Crown of all faithful souls ) for those who have not defiled themselves with women , but follow the Virgin Lamb for ever . But some married persons even in their marriage do better please God then some Virgins in their state of virginity : They by giving great example of conjugal affection , by preserving their faith unbroken , by educating children in the fear of God , by patience and contentednesse , and holy thoughts and the exercise of vertues proper to that state , do not onely please God , but do it in a higher degree then those Virgins whose piety is not answerable to their great opportunities and advantages . However , married persons , and Widows , and Virgins are all servants of God and coheirs in the inheritance of Jesus , if they live within the restraints and laws of their particular estate , chastely , temperately , justly , and religiously . The evil consequents of Vncleannesse . The blessings and proper effects of chastity we shall best understand by reckoning the evils of uncleannesse and carnality . 1. Uncleannesse of all vices is the most shameful . The eye of the adulterer waiteth for the twilight , saying ; No eye shall see me : and disguiseth his face . In the dark they dig through houses which they had marked for themselves in the day time : they know not the light : for the morning is to them as the shadow of death . He is swift as the waters ; their portion is cursed in the earth , he beholdeth not the way of the vineyards . Shame is the eldest daughter of Uncleannesse . 2. The appetites of uncleannesse are full of cares and trouble , and its fruition is sorrow and repentance . The way of the adulterer is hedg'd with thorns : full of fears and jealousies , burning desires and impatient waitings , tediousnesse of delay , and sufferance of affronts , and amazements of discovery . 3. Most of its kindes are of that condition , that they involve the ruine of two souls : and he that is a fornicatour or adulterous , steals the soul as well as dishonours the body of his Neighbour : and so it becomes like the sin of falling Lucifer , who brought a part of the stars with his tail from Heaven . 4. Of all carnal sins it is that alone which the Devil takes delight to imitate & counterfeit ; communicating with Witches & impure persons in no corporal act , but in this onely . 5. Uncleannesse with all its kindes is a vice which hath a professed enmity against the body . Every sin which a man doth is without the body , but he that committeth fornication sinneth against his own body . 6. Uncleannesse is hugely contrary to the spirit of Government by embasing the spirit of a man , making it effeminate , sneaking , soft , and foolish , without courage , without confidence . David felt this after his folly with Bathsheba : he fell to unkingly arts and stratagems to hide the crime , and he did nothing but increase it ; and remaind timorous & poor spirited , till he prayed to God once more to establish him with a free and a Princely spirit . And no superiour dare strictly observe discipline upon his charge , if he hath let himself loose to the shame of incontinence . 7. The Gospel hath added two arguments against uncleannesse which were never before used , nor indeed could be , since GOD hath given the holy Spirit to them that are baptized , and rightly confirmed , and entered into covenant with him , our bodies are made temples of the holy Ghost in which he dwels : and therfore uncleanness is Sacriledge & defiles a Temple . It is S. Pauls argument [ Know ye not that your body is the temple of the holy Ghost ? ] & [ He that defiles a Temple , him will God destroy . Therfore Glorifie God in your bodies , that is , flee fornication . ] To which for the likeness of the argument adde , That our bodies are members of Christ , and therefore God forbid that we should take the members of Christ and make them members of a harlot : So that uncleannesse dishonours Christ , and dishonours the holy Spirit : it is a sin against God , and in this sence a sin against the Holy Ghost . 8. The next special argument which the Gospel ministers especially against adultery , & for preservation of the purity of marriage , is that [ Marriage is by Christ hallowed into a mystery to signifie the Sacramental and mystical union of Christ and his Church . He therefore that breaks this knot , which the Church and their mutual faith hath tyed , and Christ hath knit up into a mystery , dishonours a great rite of Christianity , of high , spiritual and excellent signification . 9. S. Gregory reckons uncleannesse to be the parent of these monsters : Blindnesse of minde , inconsideration , precipitancy or giddinesse in actions self love , hatred of God , love of the present pleasures , a despite or despair of the joyes of religion here , and of Heaven hereafter . Whereas a pure minde in a chast body is the Mother of wisdom and deliberation , sober counsells , and ingenuous actions , open deportment , and sweet carriage , sincere principles , and unprejudicate understanding , love of God , and self-denyall , peace and confidence , holy prayers and spiritual comfort , and a pleasure of Spirit infinitely greater then the sottish and beastly pleasures of unchastity . For to overcome pleasure is the greatest pleasure , and no victory is greater then that which is gotten over our lusts and filthy inclinations . 10. Adde to all these , the publick dishonesty and disreputation that all the Nations of the world have cast upon adulterous and unhallowed embraces . Abimelech to the men of Gerar made it death to meddle with the wife of Isaac : and Iudah condemned Thamar to be burnt for her adulterous conception : and God , besides the Law made to put the adulterous person to death , did constitute a setled and constant miracle to discover the adultery of a suspected woman , that her bowels should burst with drinking the waters of Jealousie . The Egyptian Law was to cut off the nose of the adulteresse , and the offending part of the adulterer . The Locrians put out the adulterers both eyes . The Germanes ( as Tacitus reports ) placed the Adulteresse amidst her kinred naked , and shaved her head , and caused her husband to beat her with clubs thorough the city . The Gortinaeans crowned the man with wool to shame him for his effeminacy : and the Cumani caused the woman to ride upon an asse naked and hooted at : and for ever after called her by an appellative of scorn [ A rider upon the asse ] All nations barbaro●s and civil agreeing in their general designe of rooting so dishonest and shameful vice from under heaven . The middle † ages of the Church were not pleased that the Adulteresse should be put to death : but in the primitive ages the * civil Lawes by which Christians were then governed , gave leave to the wronged husband to kill his adulterous wife , if he took her in the fact : but because it was a priviledge indulg'd to men , rather than a direct detestation of the crime , a consideration of the injury rather then of the uncleannesse , therefore it was soon altered : but yet hath caused an inquiry , whether is worse , the Adultery of the man or the woman . The resolution of which case in order to our present affair , is thus , In respect of the person , the fault is greater in a man then in a woman , who is of a more plyant and easie spirit , and weaker understanding , and hath nothing to supply the unequal strengths of men , but the defensative of a passive nature and armour of modesty , which is the natural ornament of that sex . And it is unjust that the man should demand chastity and severity from his wife , which himself will not observe towards her , said the good Emperour Antoninus : It is as if the man should perswade his wife to fight against those enemies to which he had yielded himself a prisoner . 2. In respect of the effects and evil consequents , the adultery of the woman is worse , as bringing bastardy into a family , and disinherisons or great injuries to the Lawful children , and infinite violations of peace , and murders , and divorces , and all the effects of rage and madnesse . 3. But in respect of the crime , and as relating to God they are equal , intollerable , and damnable : And the Church anciently refused to admit such persons to the holy Communion , until they had done seven yeers penances in fasting , in sackcloth , in severe inflictions and instruments of chastity and sorrow , according to the discipline of those ages . Acts of chastity in general . The actions and proper offices of the grace of chastity in general are these . 1. To resist all unchast thoughts ; at no hand entertaining pleasure in the unfruitful fancies and remembrances of uncleannesse ; although no definite desire or resolution be entertained . 2. At no hand to entertain any desire , or any phantastick , imaginative loves , though by shame , or disability , or other circumstance they be restrained from act . 3. To have a chast eye and hand : for it is all one with what part of the body we commit adultery : and if a man lets his eye loose , and enjoyes the lust of that , he is an adulterer . Look not upon a woman to lust after her . And supposing all the other members restrained , yet if the eye be permitted to lust , the man can no otherwise be called chast , then he can be called severe and mortified , that sits all day seeing playes & revellings , and out of greedinesse to fill his eye , neglects his belly : There are some vessels which if you offer to lift by the belly or bottom you cannot stir them , but are soon removed if you take them by the ears . It matters not with which of your members you are taken and carried off from your dutie and severity . 4. To have a heart and minde chast and pure : that is , detesting all uncleannesse ; disliking all its motions , past actions , circumstances , likenesses , discourses : and this ought to be the chastity of Virgins and Widows , of old persons and Eunuchs especially , and generally of all men according to their several necessities . 6. To Discourse chastly and purely , with great care declining all undecencies of language , chastening the tongue , and restraining it with grace , as vapours of wine are restrained with a bunch of myrrhe . 6. To disapprove by an after act all involuntary and natural pollutions : for if a man delights in having suffered any natural pollution , and with pleasure remember it , he chooses that which was in it self involuntary : and that which being natural was innocent , becoming voluntary is made sinful . 7. They that have performed these duties and parts of Chastity , will certainly abstain from all exteriour actions of uncleannesse : those noon-day and mid-night Devils , those lawlesse and ungodly worshippings of shame and uncleannesse ; whose birth is in trouble , whose growth is in folly , and whose end is in shame . But besides these general acts of Chastity which are common to all states of men and women , there are some few things proper to the severals . Acts of virginal Chastity . 1. Virgins must remember that the virginitie of the body is onely excellent in order to the puritie of the soul : who therefore must consider that since they are in some measure in a condition like that of angels , it is their duty to spend much of their time in Angelical imployment : for in the same degree that Virgins live more spiritually then other persons , in the same degree is their virginity a more excellent state : But else it is no better then that of involuntary or constrained Eunuchs ; a misery and a trouble , or else a mere privation , as much without excellency as without mixture . 2. Virgins must contend for a singular modesty ; whose first part must be an ignorance in the distinction of sexes , or their proper instruments : or if they accidentally be instructed in that , it must be supplied with an inadvertency or neglect of all thoughts and remembrances of such difference : and the following parts of it , must be pious and chast thoughts , holy language , and modest carriage . 3. Virgins must be retired and unpublick : for all freedom and loosenesse of society is a violence done to virginity ; not in its natural , but in its moral capacity : that is , it looses part of its severity , strictnesse and opportunity of advantages by publishing that person , whose work is religion , whose company is Angels , whose thoughts must dwell in heaven , and separate from all mixtures of the world . 4. Virgins have a peculiar obligation to charity : for this is the virginity of the soul ; as puritie , integrity , and separation is of the body , which doctrine we are taught by Saint Peter . Seeing ye have purified your souls in obeying the truth thorough the spirit unto unfaigned love of the brethren : see that ye love one another with a pure heart fervently . For a Virgin that consecrates her body to God , and pollutes her spirit with rage , or impatience , or inordinate anger , gives him what he most hates , a most foul and defiled soul. 5. These rules are necessary for Virgins that offer that state to God , and mean not to enter into the state of marriage : for they that onely wait the opportunity of a convenient change , are to steer themselves by the general rules of Chastity . Rules for Widows or vidual Chastity . For Widows , the fontinel of whose desires hath been opened by the former permissions of the marriage-bed , they must remember . 1. That God hath now restrain'd the former license , bound up their eyes , and shut up their heart into a narrower compasse , and hath given them sorrow to be a bridle to their desires . A Widow must be a mourner ; and she that is not , cannot so well secure the chastity of her proper state . 2. It is against publick honesty to marry another man so long as she is with childe by her former Husband : and of the same fame it is in a lesser proportion , to marry within the year of mourning : but anciently it was infamous for her to marry , till by common account the body was dissolved into its first principle of earth . 3. A Widow must restrain her memory and her fancy : not recalling or recounting her former permissions and freer licenses with any present delight : for then she opens that sluce which her Husbands death and her own sorrow have shut up . 4. A Widow that desires her widowhood should be a state pleasing to God , must spend her time as devoted Virgins should , in fastings and prayers , and charity . 5. A Widow must forbid her self to use those temporal solaces , which in her former estate were innocent , but now are dangerous . Rules sor married persons , or matrimonial chastity . Concerning married persons ; besides the keeping of their mutual faith * , and contract with each other , these particulars are useful to be observed . 1. Although their mutual endearments are safe within the protection of marriage , yet they that have Wives or Husbands must be as though they had them not ; that is , they must have an affection greater to each other then they have to any person in the world , but not greater then they have to God : but that they be ready to part with all interest in each others person rather then sin against God. 2. In their permissions and license they must be sure to observe the order of Nature , and the ends of God. He is an ill Husband that uses his Wife as a man treats a Harlot , having no other end but pleasure . Concerning which our best rule is , that although in this , as in eating and drinking there is an appetite to be satisfied , which cannot be done without pleasing that desire , yet since that desire and satisfaction was intended by Nature for other ends , they should never be separate from those ends , but alwayes be joyned with all or one of these ends ; with a desire of children , or to avoyd fornication , or to lighten and ease the cares and sadnesses of houshold affairs , or to endear each other : but never with a purpose either in act or desire to separate the sensuality from these ends which hallow it . Onan did separate his act from its proper end , and so ordered his embraces that his Wife should not conceive , and God punished him . 3. Married persons must keep such modesty and decency of treating each other , that they never force themselves into high and violent lusts , with arts and misbecoming devices : alwayes remembring that those mixtures are most innocent which are most simple , and most natural , most orderly and most safe . 4. It is a duty of matrimonial chastity to be restrained and temperate in the use of their lawful pleasures : concerning which although no universal Rule can antecedently be given to all persons , any more then to all bodies one proportion of meat and drink : yet married persons are to estimate the degree of their license according to the following proportions . * 1. That it be moderate so as to consist with health . * 2. That it be so order'd as not to be too expensive of time , that precious opportunity of working out our salvation . * 3. That when duty is demanded it be alwayes payed ( so far as is in our powers and election ) according to the foregoing measures . * That it be with a temperate affection , without violent transporting desires , or too sensuall applications . Concerning which a man is to make judgement by proportion to other actions , and the severities of his religion , and the sentences of sober and wise persons . For it is a sad truth , that many married persons thinking that the floodgates of liberty are set wide open without measures or restraints ( so they sail in that channel ) have felt the final rewards of intemperance and lust , by their unlawful using of lawful permissions . Onely let each of them be temperate , and both of them be modest . Socrates was wont to say , that those women to whom Nature had not been indulgent in good features and colours , should make it up themselves with excellent manners ; and those who were beautiful and comely , should be careful that so fair a body be not polluted with unhandsome usages . To which Plutarch addes ; that a wife if she be unhandsome , should consider , how extreamly ugly she should be , if she wanted modesty : but if she be handsome , let her think how gracious that beauty would be if she superads chastity . 5. Married persons by consent are to abstain from their mutual entertainments at solemn times of devotion : not as a duty of it self necessary , but as being the most proper act of purity which in their condition they can present to God : and being a good advantage for attending their preparation to the solemn duty , and their demeanour in it . It is S. Pauls counsel , that by consent for a time they should abstain , that they may give themselves to fasting and prayer . And though when Christians did receive the holy Communion every day , it is certain they did not abstain , but had children : yet when the Communion was more seldom , they did with religon abstain from the marriage-bed during the time of their solemn preparatory devotions , as anciently they did , from eating and drinking till the solemnity of the day was past . 6. It were well if married persons would in their penitential prayers , and in their general confessions suspect themselves , and accordingingly a●k a general pardon for all their undecencies and more passionate applications of themselves in the offices of marriage : that what is lawful and honourable in its kinde may not be sullied with imperfect circumstances ; or if it be , it may be made clean again by the interruption and recallings of such a repentance of which such uncertain parts of action are capable . But because of all the dangers of a Christian , none more pressing and troublesome then the temptations to lust , no enemy more dangerous then that of the ●lesh , no accounts greater then what we have to reckon for at the audit of Conc●piscence , therefore it concerns all that would be safe from this death to arme themselves by the following rules to prevent , or to cure all the wounds of our flesh made by the poysoned arrows of Lust. Remedies against uncleannesse . 1. When a temptation of Iust assaults thee , do not resist it by heaping up arguments against it , and disputing with it , considering its offers , and its danger , but ●●ie from it , that is , think not at all of it ; lay aside all consideration concerning it , and turn away from it , by any severe and laudable thought or businesse . S. Hierome very wittily reproves the Gentile superstition , who pictured the Virgin Deityes armed with a sheild and lance , as if chastity could not be defended without war and direct contention . No ; this enemy is to be treated otherwise . If you hear it speak , though but to dispute with it , it ruines you ; and the very arguments , you go about to answer , leave a relish upon the tongue . A man may be burned if he goes neer the fire , though but to quench his house ; and by handling pitch , though but to draw it from your cloths , you defile your ●ingers . 2 Avoid idlenesse , and fill up all the spaces of thy time with severe and usefull imployment : for lust usually creepes in at those emptinesses , where the soul is unimployed and the body is at ease . For no easy , healthfull , and idle person was ever chast , if he could be tempted . But of all imployments , bodily labour is most usefull and of greatest benefit for the driving away this Devill . 3 Give no entertainment to the beginnings , the first motions & secret whispers of the spirit of impurity . For if you totally suppress it , it dyes : if you permit the furnace to breath its smoke and flame out at any vent , it will rage to the consumption of the whole . This cockatrice is soonest crushed in the shell , but if it growes , it turns to a serpent , and a Dragon , and a Devill . 4 Corporal mortification and hard usages of our body hath by all ages of the Church bin an approv d remedy against the spirit of fornication . A spare diet , and a thin course table , seldome refreshment , frequent fasts , not violent and interrupted with returns to ordinary feeding , but constantly little , unpleasant , of wholesome but sparing nourishment : For by such cutting off the provisions of victual wee shall weaken the strengths of our Enemy . To which if we adde , lyings upon the ground , painfull postures in prayer , reciting our devotions with our armes extended at full length , like Moses praying against Amalek , o● our blessed SAVIOUR hanging upon his painful bed of sorrowes , the Crosse ; and ( if the lust be upon us and sharply tempting ) by inflicting any smart to overthrow the strongest passion by the most violent paine , we shall finde great ease for the present , and the resolution and apt sufferance against the future danger . And this was Saint Pauls remedy , I bring my body under ; he used some rudenesses towards it . But it was a great noblenesse of chastity which S. Hierome reports of a Son of the King of Nicomedia , who being tempted upon flowers and a perfum'd bed with a soft violence , but yet tyed down to the temptation ▪ and sollicited with circumstances of Asian Luxury by an impure Curresan ; least the easinesse of his posture should abuse him , spit out his tongue into her face : to represent that no vertue hath cost the Saints * so much , as this of Chastity . 5. Fly from all occasions , temptations , loosenesses of company , Balls and Revellings , undecent mixtures of wanton dancings , idle talke , private society with stranger women , starings upon a beauteous face , the company of women that are singers , amorous gestures , garish and wanton dressings , feasts and liberty , banquets and perfumes , which are made to persecute chastity ; some of these being the very Prologues to lust , and the most innocent of them being but like condited or pickled Mushroms , which if carefully corrected , and seldome tasted , may be harmelesse , but can never do good : Ever remembring that it is easier to dye for chastity , then to live with it ; and the Hangman could not extort a consent from some persons , from whom a Lover would have intreated it . For the glory of chastity will easily overcome the rudenesse of fear and violence ; but easinesse and softnesse , and smooth temptations creep in , and like the Sun make a mayden lay by her vail and robe , which persecution like the Northern winde , made her hold fast and clap close about her . 6. He that will secure his chastity , mus● first cure his pride and his rage . For oftentimes lust is the punishment of a proud man , to tame the vanity of his pride by the shame and affronts of unchastity : and the same intemperate heat that makes anger , does enkindle lust . 7. If thou beest assaulted with an unclean Spirit , trust not thy self alone , but runne forth into company , whose reverence and modesty may suppresse , or whose society may divert thy thoughts : and a perpetual witnesse of thy conversation is of especial use against this vice , which evaporates in the open air like Camphyre , being impatient of light and witnesses . 8. Use frequent and earnest prayer to the King of Purities , the first of Virgins , the eternal GOD , who is of an essential purity ▪ that hee would be pleased to reprove and cast out the unclean Spirit . For besides the blessings of prayer by way of reward , it hath a natural vertue to restrain this vice : because a prayer against it , is an unwillingnesse to act it ; and so long as we heartily pray against it , our desires are secured , and then th●● Devil hath no power . This was S. Pauls other remedy . [ For this cause I besought the Lord thrice . ] 9. Hither bring in succour from consideration of the Divine presence , and of his holy Angels , meditation of Death , and the passions of CHRIST upon the Crosse , imitation of his purities , and of the Virgin Mary his unspotted and holy Mother , and of such eminent Saints who in their generations were burning and shining lights , unmingled with such uncleannesses which defile the soul , and who now follow the Lambe whithersoever he goes . 10. These remedies are of universal e●ficacy in all cases extraordinary and violent : but in ordinary and common , the remedy which GOD hath provided , that is , Honourable marriage , hath a natural efficacy , besides a vertue by Divine blessing , to cure the inconveniences which otherwise might a●flict persons temperate and sober . Sect. 4. Of Humility . HUmility is the great Ornament and Jewel of Christian Religion ; that whereby it is distinguished from all the wisdome of the world ; it not having been taught by the wise men of the Gentiles ; but first put into a discipline , and made part of a religion by our Lord Jesus Christ , who propounded himselfe imitable by his Disciples so signally in nothing , as in the twinne sisters of Meeknesse and Humility . Learne of me for I am meek and humble , and ye shall finde rest unto your souls . For all the World , all that we are , and all that we have ; our bodies and our souls , our actions and our sufferings , our conditions at home , our accidents abroad , our many sinnes , and our seldome vertues are as so many arguments to make our souls dwell low in the deep valleys of Humility . Arguments against Pride by way of Consideration . 1. Our Body is weak and impure , sending out more uncleannesses from its several sinkes then could be endured if they were not necessary and natural : and we are forced to passe that through our mouthes , which as soon as we see upon the ground , we loathe like rottennesse and vomiting . 2. Our strength is inferiour to that of many Beasts , and our infirmities so many that we are forced to dresse and tend Horses and Asses , that they may help our needs , and relieve our wants . 3. Our beauty is in colour inferiour to many flowers , and in proportion of parts it is better then nothing . For even a Dog hath parts as well proportion'd and fitted to his purposes , and the designes of his nature , as we have : and when it is most florid and gay , three fits of an ague can change it into yellownesse and leanness , and the hollowness and wrinkles of deformity . 4. Our learning is then best when it teaches most humility : but to be proud of Learning is the greatest ignorance in the World. For our learning is so long in getting , and so very imperfect , that the greatest Clerke knowes not the thousand part of what hee is ignorant ; and knowes so uncertainly what he seemes to know , and knowes no otherwise then a Fool , or a Childe , even wha● is told him , or what he guesses at , that except those things which concerne his duty , and which God hath revealed to him , which also every Woman knowes so far as is necessary ; the most Learned Man hath nothing to bee proud of , unlesse this be a sufficient argument to exalt him , that he uncertainly guesses at some more unnecessary things then many others , who yet know all that concernes them , and minde other things more necessary for the needs of life and Common-wealths . 5. Hee that is proud of riches is a Foole. For if he be exalted above his Neighbours because hee hath more gold , how much inferiour is hee to a Gold Mine ? How much is he to give place to a chain of Pearl , or a knot of Diamonds ? For certainly that hath the greatest excellence from whence he derives all his gallantry and preheminence over his Neighbours . 6. If a man be exalted by reason of any excellence in his soul , he may please to remember , that all souls are equal ; and their differing operations are because their instrument is in better tune , their body is more healthful , or better tempered : which is no more praise to him , then it is that he was born in Italy . 7. He that is proud of his birth is proud of the blessings of others , not of himself : for if his parents were more eminent in any circumstance then their Neighbours , he is to thank God , and to rejoyce in them ; but still he may be a Fool , or unfortunate , or deform'd ; and when himself was born , it was indifferent to him whether his Father were a King or a Peasant ; for he knew not any thing , nor chose any thing : and most commonly it is true , that he that boasts of his Ancestors , who were the founders and raisers of a Noble Family , doth confesse that he hath in himself a lesse vertue and a lesse honour , and therefore that he is degenerated . 8. Whatever other difference there is between thee and thy Neighbour , if it be bad , it is thine own , but thou hast no reason to boast of thy misery and shame : if it be good , thou hast received it from God ; and then thou art more obliged to pay duty and tribute , use and principal to him : and it were a strange folly for a man to be proud of being more in debt ●hen another . 9. Remember what thou wert before thou wert begotten ? Nothing . What wert thou in the first regions of thy dwelling , before thy birth ? Uncleannesse . What wert thou for many years after ? Weaknesse . What in all thy life ? A great sinner . What in all thy excellencies ? A mere debter to God , to thy parents , to the earth , to all the creatures . But we may if we please use the method of the Platonists , who reduce all the causes and arguments for humility which we can take from our selves , to these seven heads . 1. The spirit of a man is light and troublesome . 2. His body is brutish and sickly . 3. He is constant in his folly and errou● , and inconstant in his manners and good purposes . 4. His labours are vain , intricate , and endlesse . 5. His fortune is changeable , but seldome pleasing , never perfect . 6. His wisdom comes not till he be ready to die , that is , till he be past using it . 7. His death is certain , alwayes ready at the door , but never far off * . Upon these or the like meditations if we dwell , or frequently retire to them , we shall see nothing more reasonable then to be humble ; and nothing more foolish then to be proud . Acts or offices of humility . The grace of humility is exercised by these following rules . 1. Think not thy self better for any thing that happens to thee from without . For although thou mayest by gifts bestowed upon thee be better then another , as one horse is better then another , that is , of more use to others ; yet as thou art a man , thou hast nothing to commend thee to thy self , but that onely by which thou art a man ; that is , by what thou choosest and refusest . 2. Humility consists not in railing against thy self , or wearing mean clothes , or going softly and submissely ; but in a hearty and real evil or mean opinion of thy self . Believe thy self an unworthy person , heartily , as thou believest thy self to be hungry , or poor , or sick , when thou art so . 3. Whatsoever evil thou sayest of thy self be content that others should think to be true : and if thou callest thy self fool , be not angry if another say so of thee : For if thou thinkest so truely , all men in the world desire other men to be of their opinion ; and he is an hypocrite that accuses himself before others , with an intent not to be believed . But he that calls himself intemperate , foolish , lustful , and is angry when his neighbours call him so , is both a false and a proud person ▪ 4. Love to be concealed , and little esteemed : be content to want praise , never being troubled when thou art slighted or undervalued : for thou canst not undervalue thy self , and if thou thinkest so meanly as there is reason , no contempt will seem unreasonable , and therefore it will be very tolerable . 5. Never be ashamed of thy birth , or thy parents , or thy trade * , or thy present imployment , for the meannesse or poverty of any of them : and when there is an occasion to speak of them , such an occasion as would invite you to speak of any thing that pleases you , omit it not ; but speak as readily and indifferently of thy meannesse , as of thy greatnesse . Primislaus the first King of Bohemia kept his countrey shooes alwayes by him , to remember from whence he was raised : and Agatho●les by the furniture of his Table confessed , that from a Potter he was raised to be the King of Sicily . 6. Never speak any thing directly tending to thy praise or glorie : that is , with a purpose to be commended , and for no other end . If other ends be mingled with thy honour , as if the glory of God , or charity , or necessity , or any thing of prudence be thy end , you are not tyed to omit your discourse , or your designe that you may avoid praise , but pursue your end , though praise come along in the Company . Onely let not praise be the designe . 7. When thou hast said or done any thing for which thou receivest praise or estimation , take it indifferently , and return it to God , reflecting upon him as the Giver of the gift , or the blesser of the action , or the aid of the designe : and give God thanks for making thee an instrument of his glory , or the benefit of others . 8. Secure a good name to thy self by living vertuously and humbly : but let this good name be nursed abroad , and never be brought home to look upon it : let others use it for their own advantage : let them speak of it if they please , but do not thou at all use it , but as an instrument to do God glory , and thy neighbour more advantage . Let thy face like Moses shine to others , but make no looking glasses for thy self . 9. Take no content in praise when it is offered thee : but let thy rejoycing in Gods gift be allayed with feare , lest this good bring thee to evill . Use the praise as you use your pleasure in eating and drinking : if it comes , make it do drudgery , let it serve other ends , and minister to necessities , and to caution , lest by pride you lose your just praise which you have deserved ; or else by being praised unjustly , you receive shame into your self , with God and wise men . 10. Use no stratagems and devices to get praise . Some use to enquire into the faults of their own actions or discourses on purpose to hear that it was well done or spoken , and without fault : others bring the matter into talk , or thrust themselves into company , and intimate and give occasion to be thought or spoke of . These men make a bait to perswade themselves to swallow the hook , till by drinking the waters of vanity they swell and burst . 11. Make no suppletories to thy self , when thou art disgraced or slighted , by pleasing thy self with supposing thou didst deserve praise , though they understood thee not , or enviously detracted from thee : neither do thou get to thy self a private theatre and flatterers , in whose vain noises , and phantastick praises thou mayest keep up thy own good opinion of thy self . 12. Entertain no fancies of vanity and private whispers of this Devil of pride : such as was that of Nebuchodonosor ; Is not this great Babylon which I have built for the honour of my name , and the might of my majesty , and the power of my kingdom ? Some phantastick spirits will walk alone , and dream waking , of greatnesses , of palaces , of excellent orations , full theatres , loud appl●uses , sudden advancement , great fortunes : and so will spend an hour with imaginative pleasure , all their imployment being nothing but fumes of pride , and secret , indefinite desires , and significations of what their heart wishes : In this , although there is nothing of its own nature directly vitious , yet it is either an ill mother , or an ill daughter , an ill signe or an ill effect ; and therefore at no hand consisting with the safety & interests of humility . 13. Suffer others to be pra●sed in thy presence : and entertain their good and glory with delight : but at no hand disparage them or lessen the report , or make an objection : and think not ▪ the advancement of thy brother is a lessening of thy worth . * But this act is also to extend further . 14. Be content that he should be imployed , and thou laid by as unprofitable ; his sentence approved , thine rejected ; he be preferred , and thou fixed in a low imployment . 15. Never compare thy self with others , unlesse it be to advance them and to depresse thy self . To which purpose we must be sure in some sence or other to think our selves the worst in every company where we come : one is more learned then I am ; another is more prudent ; a third , honourable ; a fourth more chast ; or he is more charitable , or lesse proud . For the humble man observes their good and reflects onely upon his own vilenesse ; or considers the many evils of himself certainly known to himself , and the ill of others but by uncertain report : or he considers that the evils done by another are out of much infirmity , or ignorance , but his own sins are against a clearer light ; and if the other had so great helps , he would have done more good and lesse evil ; or he remembers that his old sins before his conversion were greater in the nature of the thing , or in certain circumstances , then the sins of other men ( So S. Paul reckoned himself the chiefest of sinners , because formerly he had acted the chiefest sin of persecuting the Church of God. ) But this rule is to be used with this caution : That though it be good alwayes to think meanest of our selves , yet it is not ever safe to speak it , because those circumstances and considerations which determine thy thoughts , are not known to others as to thy self ; and it may concern others that they hear thee give God thanks for the graces he hath given thee . But if thou preservest thy thoughts and opinion of thy self truely humble , you may with more safety give God thanks in publick for that good which cannot , or ought not to be concealed . 16. Be not alwayes ready to excuse every oversight , or indiscretion , or ill action : but if thou beest guilty of it , confesse it plainly ; for vertue scorns a lye for its cover ; but hide to a sin with it , is like a crust of leprosie drawn upon an ulcer : if thou beest not guilty ( unlesse it be scandalous ) be not over earnest to remove it : but rather use it as an argument to chastise all greatnesse of fancy and opinion in thy self ; and accustome thy self to bear reproof patiently & contentedly , and the harsh words of thy enemies , as knowing that the anger of an enemy is a better Monitor , & represents our faults or admonishes us of our duty with more heartinesse , then the kindnes does , or precious balms of a friend . 17. Give God thanks for every weaknesse , deformity , and imperfection , and accept it as a favour and grace of God , and an instrument to resist pride and nurse humility ; ever remembring that when God by giving thee a crooked backe , hath also made thy spirit stoop or lesse vain , thou art more ready to enter the narrow gate of Heaven , then by being strait , and standing upright , and thinking highly . Thus the Apostles rejoyced in their infirmities , not moral , but natural , and accidental , in their being beaten and whipt like slaves , in their nakednesse and poverty . 18. Upbraid no mans weaknesse to him to discomfort him ; neither report it to disparage him ; neither delight to remember it to lessen him , or to set thy self above him . Be sure never to praise thy self , or to dispraise any man else , unlesse GODS glory , or some holy end doe hallow it . And it was noted to the praise of Cyrus , that amongst his equals in age he would never play at any sport , or use any exercise in which he knew himself more excellent then they : but in such in which he was unskilful he would make his challenges , lest hee should shame them by his victory , and that himself might learn something of their skill , and do them civilities . 19. Besides the foregoing parts and actions , humility teaches us to submit our selves and all our faculties to GOD : To believe all things , to do all things , to suffer all things which his will enjoynes us ; to bee content in every estate or change , knowing we have deserved worse then the worst we feel : And ( as Anytus said to Alcibiades ) he hath taken but half , when he might have taken all : to adore his goodnesse , to fear his Greatnesse , to worship his eternall and infinite excellencies , and to submit our selves to all our superiours in all things according to Godliness : and to be meek and gentle in our conversation towards others . Now although according to the Nature of every grace , this begins as a gift , and is increased like a habit , that is , best by its own acts , yet besides the former acts and offices of humility , there are certain other exercises and considerations , which are good helps and instruments for the procuring and increasing this grace , and the curing of pride . Meanes and exercises of obtaining and increasing the grace of Humility . 1. Make confession of thy sins often to God ; and consider what all that evil amounts to , which you then charge upon your self . Look not upon them as scattered in the course of a long life : now , an intemperate anger , then , too full a meal : now , idle talking , and another time impatience : but unite them into one continued representation , and remember , that he whose life seems fair , by reason that his faults are scattered at large distances , in the severall parts of his life , yet if all his errours and follies were articled against him ; the man would seem vitious and miserable : and possibly this exercise , really applyed upon thy Spirit , may be usefull . 2. Remember that we usually disparage others upon slight grounds , and little instances ; and towards them one fly is enough to spoil a whole box of ointment : and if a man be highly commended , we think him sufficiently lessened , if we clap one sin or folly , or infirmity into his account : Let us therefore be just to our selves , since we are so severe to others , and consider , that whatsoever good , any one can think or say of us , we can tell him of hundreds of base and unworthy , and foolish actions , any one of which were enough ( we hope ) to destroy anothers reputation : Therefore let so many be sufficient to destroy our over high thoughts of our selves . 3. When thy Neighbour is cryed up by publike fame , and popular noises ; that we may disparage and lessen him , we cry out that the people is a Heard of unlearned and ignorant persons , ill judges , loud trumpets , but which never give certain sound : let us use the same art to humble our selves , and never take delight and pleasure in publike reports , and acclamations of assemblies , and please our selves with their judgement , of whom in other the like cases we affirm that they are mad . 4. We change our opinion of others by their Kindnesse or unkindnesse towards us . If he be my Patron and bounteous , he is wise , he is noble , his faults are but warts , his vertues are mountainous : but if he proves unkinde or rejects our importunate suite , then he is ill natured , covetous , and his free meal is called gluttony ; that which before we called civility , is now very drunkennesse , and all he speakes is flat and dull , and ignorant as a swine : This indeed is unjust towards others , but a good instrument , if we turn the edge of it upon our selves : we use our selves ill , abusing our selves with false principles , cheating our selves with lies and pretences , stealing the choice and election from our wils , placing voluntary ignorance in our understandings , denying the desires of the Spirit , setting up a faction against every noble and just desire ; the least of which because we should resent up to reviling the injurious person , it is but reason we should at least not flatter our selves with fond and too kinde opinions . 5. Every day call to minde some one of thy foulest sinnes , or the most shameful of thy disgraces , or the indiscreetest of thy actions , or any thing that did then most trouble thee , and apply it to the present swelling of thy spirit and opinion , and it may help to allay it . 6. Pray often for this grace with all humility of gesture and passion of desire , and in thy devotion interpose many acts of humility by way of confession and addresse to God , and reflection upon thy self . 7. Avoid great Offices and imployments , and the noises of worldly honour . For in those states many times , so many ceremonies and circumstances will seeme necessary , as will destroy the sobriety of thy thoughts . If the number of thy servants be fewer , and their observances lesse , and their reverences lesse solemn , possibly they will seeme lesse then thy dignity : and if they bee so much and so many , it is likely they will be too big for thy spirit . And here bee thou very carefull , lest thou bee abused by a pretence that thou wouldest use thy great Dignity as an opportunity of doing great good . For supposing it might be good for others , yet it is not good for thee : they may have encouragement in noble things from thee , and by the same instrument thou mayest thy self be tempted to pride and vanity : And certaine it is , GOD is as much glorified by thy example of humility in a low or temperate condition , as by thy bounty in a great and dangerous . 8. Make no reflexe acts upon thy owne humility , nor upon any other grace with which GOD hath enriched thy soul. For since GOD oftentimes hides from his Saints and Servants the sight of those excellent things by which they shine to others ( though the darke side of the Lanterne be towards themselves ) that hee may secure the grace of humility ; it is good that thou doe so thy self : and if thou beholdest a grace of GOD in thee , remember to give him thanks for it , that you may not boast in that which is none of thy own : and consider how thou hast sullyed it , by handling it with dirty fingers , with thy own imperfections , and with mixture of unhandsome circumstances . Spiritual pride is very dangerous , not onely by reason , it spoiles so many graces by which wee drew nigh to the Kingdome of GOD , but also because it so frequently creeps upon the spirit of holy persons . For it is no wonder for a Beggar to call himself poor ; or a Drunkard to confesse that he is no sober person : But for a holy person to be humble ; for one whom all men esteeme a Saint , to fear lest himselfe become a Devil , and to observe his own danger , and to discern his own infirmities , and make discovery of his bad adherencies , is as hard as for a Prince to submit himself to be guided by Tutors , and make himself subject to discipline like the meanest of his servants . 9. Often meditate upon the effects of Pride on one side , and Humility on the other . 1. That Pride is like a Canker , and destroyes the beauty of the fairest flowers , the most excellent gifts and graces : but Humility crownes them all . Secondly , That Pride is a great hinderance to the perceiving the things of GOD , and Humility is an excellent preparative and instrument of spiritual wisdom . Thirdly , That Pride hinders the acceptation of our prayers , but Humility pierceth the clouds , and will not depart till the most High shall regard . Fourthly , That Humility is but a speaking truth , and all Pride is a lye . Fifthly , That Humility is the most certain way to reall honour , and pride is ever affronted or despised . Sixthly , That Pride turnd Lucifer into a Devil , and Humility exalted the Son of God above every Name , and placed him eternally at the right hand of his Father . Seventhly , That GOD resisteth the proud , professing open defiance and hostility against such persons , but giveth grace to the humble , * Grace and pardon , * remedy and relief against misery and oppression , * content in all conditions , * tranquillity of spirit , * patience in afflictions , * love abroad , * peace at home , * and utter freedom from contention and * the sin of censuring others , * and the trouble of being censured themselves . For the humble man will not judge his brother for the mote in his eye , being more troubled at the beam in his own eye ; and is patient and glad to be reproved , because himself hath cast the first stone at himself , and therefore wonders not that others are of his minde . 10. Remember that the blessed Saviour of the world hath done more to prescribe , and transmit , and secure this grace than any other : his whole life being a great continued example of humility : a vast descent from the glorious bosom of his Father to the womb of a poor mayden , to the form of a servant , to the miseries of a sinner , to a life of labour , to a state of poverty , to a death of malefactors , to the grave of death , and the intolerable calamities which we deserved : and it were a good designe and yet but reasonable , that we should be as humble in the midst of our greatest imperfections & basest sins as Christ was in the midst of his fulnesse of the spirit , great wisdom , perfect life and most admirable vertues . 11. Drive away all flatterers from thy company , and at no hand endure them ; for he that endures himself so to be abused by another is not onely a fool for entertaining the mockery , but loves to have his own opinion of himself to be heightned and cherished . 12. Never change thy imployment for the sudden coming of another to thee : But if modesty permits or discretion , appear to him that visits thee the same that thou wert to God and thy self in thy privacy . But if thou wer● walking or sleeping , or in any other innocent imploiment or retirement , snatch not up a book to seem studious , nor fall on thy knees to seem devout , nor alter any thing to make him believe thee better imployed then thou wert . 13 To the same purpose it is of great use that he who would preserve his humilitie , should choose some spiritual person to whom he shall oblige himself to discover his very thoughts , and fancies ; every act of his and all his entercourse with others in which there may be danger ; that by such an opennesse of spirit , he may expose every blast of vain glory , every idle thought to be chastened and lessened by the rod of spiritual discipline : and he that shall finde himself tyed to confesse every proud thought , every vanity of his spirit , will also perceive they must not dwell with him , nor finde any kindnesse from him : and besides this , the nature of pride is so shameful , and unhandsome , that the very discovery of it is a huge mortification and means of suppressing it . A man would be ashamed to be told that he enquires after the faults of his last Oration or action on purpose to be commended : & therefore when the man shall tell his spiritual Guide the same shameful story of himself , it is very likely he will be humbled , and heartily ashamed of it . 14. Let every man suppose what opinion he should have of one that should spend his time in playing with drumsticks and cockle-shells , and that should wrangle all day long with a little boy for pins , or should study hard and labour much to cozen a childe of his gauds , and who would run into a river deep and dangerous with a great burden upon his back , even then when he were told of the danger and earnestly importuned not to do it : and let him but change the Instances and the person , and he shall finde that he hath the same reason to think as bad of himself , who pursues trifles with earnestnesse , spending his time in vanity , and his labour for that which profits not ; who knowing the laws of God , the rewards of vertue , the cursed consequents of sin , that it is an evil spirit that tempts him to it , a Devil , one that hates him , that longs extreamly to ruine him , that it is his own destruction that he is then working , that the pleasures of his sin are base and bruitish , unsatisfying in the enjoyment , soon over , shameful in their story , bitter in the memory , painful in the effect here , and intolerable hereafter , and for ever : yet in despite of all this , he runs foolishly into his sin and his ruine , meerly because he is a fool , and winks hard , and rushes violently like a horse into the battel , or like a mad man to his death . He that can think great and good things of such a person , the next step may court the rack for an instrument of pleasure , and admire a swine for wisdom , and go for counsel to the prodigall and trifling grashopper . After the use of these and such like instruments and considerations , if you would try how your soul is grown ; you shall know that humility like the root of a goodly tree is thrust very farre into the ground by these goodly fruits which appeare above ground . Signes of Humility . 1. The humble man trusts not to his own discretion , but in matters of concernment relyes rather upon the judgement of his friends , counsellers , or spiritual guides . 2. He does not pertinaciously pursue the choice of his own will , but in all things lets God choose for him , and his Superiours in those things which concern them . 3. He does not murmur against commands . 4. He is not inquisitive into the reasonableness of indifferent and innocent commands , but believes their command to be reason enough in such cases to exact his obedience . 5. He lives according to a rule , and with compliance to publick customs , without any affectation or singularity . 6. He is meek and indifferent in all accidents and chances . 7. * He patiently bears injuries . 8. He is alwayes unsatisfied in his own conduct , resolutions , and counsels . 9. He is a great lover of good men , and a praiser of wise men , and a censurer of no man. 10. He is modest in his speech , and reserv'd in his laughter . 11. He fears when he hears himself commended , le●t God make another judgment concerning his actions than men do . 12. He gives no pert or saucy answers when he is reproved , whether justly or unjustly . 13. He loves to sit down in private , and if he may , he refuses the temptation of offices and new honours . 14. He is ingenuous , free and open in his actions and discourses . 15. He mends his fault and gives thanks when he is admonished . 16. He is ready to do good offices to the murderers of his fame , ●o his slanderers , backbiters and detractors , as Christ washed the feet of Iudas . 17. And is contented to be suspected of Indiscretion , so , before God he may be really innocent , and not offensive to his neghbour , nor wanting to his just and 〈◊〉 in terest SECT . V. Of Modesty . MOdesty is the appendage of Sobriety , and is to Chastity , ●o Temperance and to Humility as the fringes are to a Garment . It is a grace of God that moderates the over-activenesse and curiosity of the minde , and orders the passions of the body , and external actions , and is directly opposed to Curiosity , to Boldnesse , to Vndecency . The practise of Modesty consists in these following rules . Acts and duties of Modesty as it is opposed to Curiosity . 1. Inquire not into the secrets of God , but be content to learn thy duty according to the quality of thy person or imployment : that is plainly , if thou beest not concerned in the conduct of others : but if thou beest a teacher , learne it so as may best enable thee to discharge thy office . Gods commandments were proclaimed to all the world , but Gods counsels are to himself and to his secret ones , when they are admitted within the veil . 2. Inquire not into the things which are too hard for thee , but learn modestly to know thy infirmities and abilities , and raise not thy mind up to enquire into mysteries of State , or the secrets of Government , or difficulties Theological , if thy imployment really be , or thy understanding be judged to be of a lower rank . 3. Let us not enquire into the affairs of others that concerne us not , but be busied within our selves and our own spheres ; ever remembring that to pry into the actions or interests of other men not under our charge , may minister to pride , to tyranny , to uncharitablenesse , to trouble , but can never consist with modesty , unlesse where duty or the mere intentions of charity , and relation do warrant it . 4. Never listen at the doors or windows : for besides that it contains in it danger and a snare , it is also an invading my neighbours privacy , and a laying that open which he therfore inclosed , that it might not be open . Never ask what he carries covered so curiously ; for it is enough that it is covered curiously . Hither also is reducible that we never open letters without publick authority , or reasonably presumed leave , or great necessity , or charity . Every man hath in his own life sins enough , in his own minde trouble enough , in his own fortune evils enough , and in performance of his offices failings more then enough to entertain his own enquiry : so that curiositie after the affairs of others , cannot be without envy and an evil minde . What is it to me if my Neighbours Grandfather were a Syrian , or his Grandmother illegitimate , or that another is indebted five thousand pounds , or whether his wife be expensive ? But commonly curious persons , ( or as the Apostles phrase is ) busie-bodies are not sollicitous , or inquisitive into the beauty and order of a well governed family , or after the vertues of an excellent person ; but if there be any thing for which men keep locks and bars and porters , things that blush to see the light , and either are shameful in manners , or private in nature , these things are their care and their businesse . * But if great things will satisfie our enquiry , the course of the Sun and Moon , the spots in their faces , the Firmament of Heaven , and the supposed Orbs , the ebbing and flowing of the Sea , are work enough for us : or if this be not , let him tell me , whether the number of the stars be even or odde , and when they began to be so ? since some ages have discovered new stars which the former knew not , but might have seen , if they had bin where now they are fix'd . * If these be too troublesome , search lower , and tell me , why this turfe this year brings forth a Daisie , and the next year a Plantane : why the apple bears his seed in his heart , and wheat bears it in his head : let him tell , why a graft taking nourishment from a crab-stock shall have a fruit more noble then its nurse and parent : let him say , why the best of oyl is at the the top , the best of wine in the middle , and the best of hony at the bottom , otherwise then it is in some liquors that are thinner , and in some that are thicker ? But these things are not such as please busie bodies . They must feed upon Tragedies , and stories of misfortunes & crimes ; & yet tell them ancient stories of the ravishment of chast maidens , or the debauchment of nations , or the extream poverty of learned persons , or the persecutions of the old Saints , or the changes of government , and sad accidents hapning in Royal families amongst the Arsacidae , the Caesars , the Ptolomies , these were enough to scratch the itch of knowing sad stories . But unlesse you tell them something sad and new , something that is done within the bounds of their own knowledge or relation , it seems tedious and unsatisfying ; which showes plainly it is an evil spirit : envie and idlenesse married together , and begot curiosity . Therfore Plutarch rarely well compares , curious and inquisitive ears to the execrable gates of cities , out of which onely Malefactors , and hangmen and tragedies passe , nothing that is chast or holy . * If a Physitian should go from house to house unsent for and enquire what woman hath a Cancer in her bowels , or what man hath a fistula in his colick gut , though he could pretend to cure it , he would be almost as unwelcome as the disease it self : and therefore it is inhumane to enquire after crimes and disasters without pretence of amending them , but onely to discover them . We are not angry with Searchers and Publicans when they look onely on publick merchandise ; but when they break open trunks , and pierce vessels , and unrip packs , and open sealed letters . Curiosity is the direct incontinency of the spirit : and adultery it self in its principle is many times nothing but a curious inquisition after , and envying of another mans inclosed pleasures : and there have been many who refused fairer objects that they might ravish an inclosed woman , from her retirement and single possessour . But these inquisitions are seldom without danger , never without basenesse ; they are neither just nor honest , nor delightful , and very often ●selesse to the curious inquirer . For men stand upon their guards against them , as they secure their meat against Harpyes and Cats , laying all their counsels and secrets out of their way ; or as men clap their garments close about them when the searching and saucy winds would discover their nakednesse : as knowing that what men willingly hear , they do willingly speak of . Knock therefore at the door before you enter upon your neighbours privacy ; and remember that there is no difference between entring into his house , and looking into it . Acts of Modesty as it is opposed to boldnesse . 1. Let us alwayes bear about us such impressions of reverence and fear of God as to tremble at his voice , to expresse our apprehensions of his greatnesse in all great accidents , in popular judgements , loud thunders , tempests , earth quakes , not onely for fear of being smitten our selves , or that we are concerned in the accident , but also that we may humble our selves before his Almightinesse , and expresse that infinite distance between his infinitenesse and our weaknesses , at such times especially when he gives such visible arguments of it . He that is merry and ayry at shore when he sees a sad and a loud tempest on the sea , or dances briskly when God thunders from heaven , regards not when God speaks to all the world , but is possessed with a firm immodesty . 2. Be reverent , modest , and reserved in the presence of thy betters , giving to all according to their quality their titles of honour , keeping distance , speaking little , answering pertinently , not interposing without leave or reason , not answering to a question propounded to another ; and ever present to thy superiours the fairest ●ide of thy discourse , of thy temper , of thy ceremony , as being ashamed to serve excellent persons with unhandsome entercourse . 3. Never lye before a King , or a great person , nor stand in a lye when thou art accused , nor offer to justifie what is indeed a fault , but modestly be ashamed of it , ask pardon and make amends . 4. Never boast of thy sin , but at least lay a vail upon thy nakednesse and shame , and put thy hand before thine eyes , that thou mayest have this beginning of repentance , to believe thy sin to be thy shame . For he that blushes not at his crime , but addes shamelessenesse to his shame , hath no instrument left to restore him to the hopes of vertue . 5. Be not confident and affirmative in an uncertain matter , but report things modestly , and temperately according to the degree of that persuasion , which is , or ought to be begotten in thee by the efficacy of the authority , or the reason inducing thee . 6. Pretend not to more knowledge then thou hast , but be content to seem ignorant where thou art so , lest thou beest either brought to shame , or retirest into shamelessenesse . Acts of Modesty as it is oppos'd to undecency . 1. In your prayers , in churches , and places of religion use reverent postures , great attention , grave ceremony , the lowest gestures of humility ; remembring that we speak to God , in our reverence to whom we cannot possibly exceed ; but that the expression of this reverence be according to law or custom , and the example of the most prudent and pious persons : that is , let it be the best in its kinde to the best of essences . 2. In all publick meetings , private addresses , in discourses , in journeyes use those forms of salutation , reverence and decency , which the custom prescribes , and is usual amongst the most sober persons ; giving honour to whom honour belongeth , taking place of none of thy betters , and in all cases of question concerning civil precedency , giving it to any one that will take it , if it be onely thy own right that is in question . 3. Observe the proportion of affections in all meetings and to all persons : be not merry at a funeral , nor sad upon a festival , but rejoyce with them that rejoyce , and weep with them that weep . 4. Abstain from wanton and dissolute laughter , petulant and uncomely jests , loud talking , jeering , and all such actions which in civil account are called undecencies , and incivilities . 5. Towards your parents use all modesty of duty and humble carriage : towards them and all your kinred be severe in the modesties of chastity : ever fearing , lest the freedoms of natural kindenesse should enlarge into any neighbourhood of unhandsomenesse . For all incestuous mixtures , and all circumstances and degrees towards it , are the highest violations of modesty in the world : for therefore incest is grown to be so high a crime , especially in the last periods of the world , because it breaks that reverence which the consent of all nations and the severity of humane laws hath enjoyned towards our parents and neerest kinred , in imitation of that law which God gave to the Jewes in prosecution of Modestie in this instance . 6. Be a curious observer of all those things which are of good report , and are parts of publick honesty . For publick fame , and the sentence of prudent and publick persons , is the measure of good and evil in things indifferent : and charity requires us to comply with those fancies and affections which are agreable to nature , or the analogie of vertue , or publick laws , or old customs . It is against Modesty for a woman to marry a second husband as long as she bears a burden by the first , or to admit a second love while her funeral tears are not wiped from her cheeks . It is against publick honesty to do some lawful actions of privacy in publick theatres , and therefore in such cases retirement is a duty of modesty . 7. Be grave , decent and modest in thy clothing and ornament : never let it be above thy condition , not alwayes equal to it , never light or amarous , never discovering a nakednesse thorough a thin vail , which thou pretendest to hide : never to lay a snare for a soul , but remember what becomes a Christian professing holinesse , chastity , and the discipline of the holy Jesus . 8. Hither also is to be reduced singular and affected walking , proud , nice and ridiculous gestures of body , painting and lascivious dressings , all which together God reprooves by the Prophet : The Lord saith , because the daughters of Sion are haughty , and walk with stretched forth necks and wanton eyes , walking and mincing as they go , and make a tinkling with their feet , therefore the Lord will smite her with a scab of the crown of the head , and will take away the bravery of their tinkling ornaments . And this duty of modesty in this instance is expresly enjoyned to all Christian women by Saint Paul , That women adorn themselves in modest apparel with shamefastnesse and sobriety , not with broidered hair , or gold or pearl , or costly array , but ( which becometh women professing godlinesse ) with good works . 9. As those meats are to be avoided which tempt our stomacks beyond our hunger , so also should prudent persons decline all such spectacles , relations , Theatres , loud noyses and out-cryes which concern us not , and are besides our natural or moral interest . Our senses should not like petulant and wanton Girle● wander into Markets and Theatres without just imployment ; but when they are sent abroad by reason , return quickly with their errand , and remain modestly at home under their guide , till they be sent again . 10. Let all persons be curious in observing modesty towards themselves in the handsome treating their own body , and such as are in their power , whether living or dead . Against this rule they offend who expose to others their own , or pry into others nakednesse beyond the limits of necessity , or where a leave is not made holy by a permission from God. It is also said that God was pleased to work a miracle about the body of Epiphanius to reprove the immodest curiosity of an unconcerned person who pryed too neer when charitable people were composing it to the grave . In all these cases and particulars , although they seem little , yet our duty and concernment is not little . Concerning which , I use the words of the Son of Sirach , He that despiseth little things , shall perish by little and little . SECT . VI. Of Contentednesse in all estates and accidents . VErtues and Discourses are like Friends , necessary in all fortunes ; but those are the best which are Friends in our sadnesses , and support us in our sorrows , and sad accidents : and in this sense , no man that is vertuous can be friendlesse ; nor hath any man reason to complain of the Divine Providence , or accuse the publick disorder of things , or his own infelicity , since God hath appointed one remedy for all the evils in the World , and that is , a contented spirit : For this alone makes a man passe through fire and not be scorch'd , through Seas and not be drown'd , through hunger and nakednesse and want nothing . For since all the evil in the World consists in the disagreeing between the object and the appetite , as when a man hath what he desires not , or desires what he hath not , or desires amisse ; he that composes his spirit to the present accident , hath variety of instances for his vertue , but none to trouble him , because his desires enlarge not beyond his present fortune : and a wise man is placed in the variety of chances like the Nave or Centre of a wheel , in the midst of all the circumvolutions and changes of posture , without violence or change , save that it turns gently in complyance with its changed parts , and is indifferent which part is up and which is down ; for there is some vertue or other to be exercised what ever happens , either patience or thanksgiving , love or fear , moderation or humility , charity or contentednesse , and they are every one of them equally in order to his great end , an immortal felicity : and beauty is not made by white or red , by black eyes & a round face , by a strait body and a smooth skin ; but by a proportion to the fancy : No rules can make amability , our mindes & apprehensions make that ; and ●o is our felicity ; and we may be reconcil'd to poverty and a low fortune , if we suffer contentednesse and the grace of God to make the proportions . For no man is poor that does not think himself so : But if in a full fortune , with impatience he desires more , he proclaims his wants and his beggerly condition . But because this grace of contentednesse was the sum of all the old moral Philosophy , and a great duty in Christianity , and of most universal use in the whole course of our lives , and the onely instrument to ease the burdens of the World and the enmities of sad chances , it will not be amisse to presse it by the proper arguments by which God hath bound it upon our spirits , it being fastned by Reason and Religion , by duty and interest , by necessity and conveniency , by example , and by the proposition of excellent rewards , no lesse then peace and felicity . 1. Contentednesse in all estates is a duty of Religion : it is the great reasonablenesse of complying with the Divine Providence which governes all the World , and hath so ordered us in the administration of his great Family . He were a strange fool that should be angry because Dogs and Sheep need no shoes , & yet himself is full of care to get some : God hath supplyed those needs to them ▪ by natural provisions , and to thee by an artificial : for he hath given thee reason to learn a trade , or some means to make or buy them , so that it onely differs in the manner of our provision ; and which had you rather want , shoes or reason ? And my Patron that hath given me a Farm is freer to me then if he gives a loafe ready bak'd . But however , all these gifts come from him , and therefore it is fit he should dispense them as he please ; and if we murmure here , we may at the next melancholy be troubled that God did not make us to be Angels , or Stars . For if that which we are or have , do not content us , we may be troubled for every thing in the World , which is besides our being , or our possessions . God is the Master of the Scenes , we must not choose which part we shall act ; it concerns us onely to be careful that we do it well , alwayes saying , If this please God let it be as it is : and we who pray that Gods will may be done in Earth as it is in Heaven must remember that the Angels do whatsoever is commanded them , and go where ever they are sent , and refuse no circumstances : and if their imployment be crossed by a higher decree , they sit down in peace and rejoyce in the event ; and when the Angel of Iudea could not prevail in behalf of the people committed to his charge , because the Angel of Persia opposed it , he onely told the story at the command of God , and was as content , and worshipped with as great an extasie in his proportion , as the prevailing Spirit . Do thou so likewise : keep the station where God hath placed you , and you shall never long for things without , but sit at home feasting upon the Divine Providence and thy own reason , by which we are taught that it is necessary and reasonable to submit to God. For , is not all the World Gods family ? Are not we his creatures ? Are we not as clay in the hand of the Potter ? Do we not live upon his meat , and move by his strength and do our work by his light ? Are we any thing but what we are from him ? And shall there be a mutiny among the flocks and herd● , because their Lord or their Shepherd chooses their pastures , and suffers them not to wander into Deserts and unknowne wayes ? If we choose , we do it so foolishly that we cannot like it long , and most commonly not at all : but God who can do what he please , is wise to choose safely for us , affectionate to comply with our needs , and powerful to execute all his wise decrees . Here therefore is the wisdome of the contented man , to let God choose for him : for when we have given up our wills to him , and stand in that station of the battel where our great General hath placed us , our spirits must needs rest while our conditions have for their security the power , the wisdom , and the charity of God. 2. Contentednesse in all accidents brings great peace of spirit , and is the great and onely instrument of temporal felicity . It removes the sting ▪ from the accident , and makes a man not to depend upon chance , and the uncertain dispositions of men for his well being , but onely on GOD and his own Spirit . Wee our selves make our fortunes good or bad , and when God le ts loose a Tyrant upon us , or a sicknesse , or scorne , or a lessened fortune , if we fear to dye , or know not to be patient , or are proud , or covetous , then the calamity sits heavy on us . But if we know how to manage a noble principle , and fear not Death so much as a dishonest action , and think impatience a worse evil then a Feaver , and Pride to be the biggest disgrace , and poverty to be infinitely desirable before the torments of covetousnesse ; then we who now think vice to be so easie , and make it so familiar , and think the cure so impossible , shall quickly be of another minde , and reckon these accidents amongst things elegible . But no man can be happy that hath great hopes and great fears of things without , and events depending upon other men , or upon the chances of Fortune . The rewards of Vertue are certain , and our provisions for our natural support are certain , or if we want meat till we dye , then we dye of that disease , and there are many worse then to dye with an atrophy or Consumption , or unapt and courser nourishment : But he that suffers a transporting passion concerning things within the power of others , is free from sorrow and amazement no longer then his enemy shall give him leave ; and it is ten to one but he shall be smitten then and there where it shall most trouble him : for so the Adder ●eaches us where to strike , by her curious and fearfull defending of her head . The old Stoicks when you told them of a sad story would still answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is that to me ? Yes ; for the Tyrant hath sentenced you also to prison . Well! what is that ? He will put a chain upon my leg , but he cannot binde my soul. No : but he will kill you . Then I 'le dye . If presently , let me go that I may presently be freer then himself : but if not till anon or to morrow , I will dine first , or sleep , or do what reason and nature calls for , as at other times . This in Gentile Philosophy is the same with the discourse of S. Paul , I have learnd in whatsover state I am therewith to be content . I know both how to be abased , and I know how to abound , every where and in all things I am instructed , both how to be full and to be hungry , both to abound and suffer need . We are in the world like men playing at Tables , the chance is not in our power , but to play it , is ; and when it is fallen we must manage it as we can , and let nothing trouble us , but when we do a base action , or speak like a fool , or think wickedly : these things God hath put into our powers : but concerning those things which are wholly in the choice of another , they cannot fall under our deliberation , and therefore neither are they fit for our passions . My fear may make me miserable , but it cannot prevent what another hath in his power and purpose : and prosperities can onely be enjoyed by them who fear not at all to lose them , since the amazement and passion concerning the future takes off all the pleasure of the present possession . Therefore if thou hast lost thy land , do not also lose thy constancy : and if thou must die a little sooner , yet do not die impatiently . For no chance is evil to him that is content , & to a man nothing is miserable , unlesse it be unreasonable . No man can make another man to be his slave , unles he hath first enslaved himself to life and death , to pleasure or pain , to hope or fear , command these passions , and you are ●reer then the Parthian kings . Instruments or exercises to procure contentednesse . Upon the strength of these premises we may reduce this vertue to practise by its proper instruments first , and then by some more special confiderations or arguments of content . 1. When any thing happens to our displeasure , let us endeavour to take off its trouble by turning it into spiritual or artificial advantage , and handle it on that side , in which it may be useful to the defignes of reason . For there is nothing but hath a double handle , or at least we have two hands to apprehend it . When an enemy reproaches us , let us look on him as an impartial relator of our faults , for he will tell thee truer then thy fondest friend will , and thou mayest call them precious balms , though they break thy head , and forgive his anger while thou makest use of the plainnesse of his declamation . The Ox when he is weary treads surest , and if there be nothing else in the disgrace but that it makes us to walk warily , and tread sure for fear of our enemies , that is better then to be flattered into pride and carelessenesse . This is the charity of Christian Philosophy , which expounds the sence of the divine providence fairly , and reconciles us to it by a charitable construction : and we may as well refuse all physick if we consider it onely as unpleasant in the tast , and we may finde fault with the rich valleys of Thasus , because they are circled with sharp mountains : but so also we may be in charity with every unpleasant accident , because though it tast bitter it is intended for health and medicine . If therefore thou fallest from thy imployment in publick , take sanctuary in an honest retirement , being indifferent to thy gain abroad , or thy safety at home : If thou art out of favour with thy Prince , secure the favour of the KING of Kings , and then there is no harm come to thee : and when Zeno Citiensis lost all his goods in a storm , he retired to the studies of Philosophy , to his short cloak , and a severe life , and gave thanks to fortune for his prosperous mischance . When the North-winde blows hard , and it rains sadly , none but fools sit down in it and cry , : wise people defend themselves against it with a warm garment , or a good fire , and a dry roof : when a storm of a sad mischance beats upon our spirits , turn it into some advantage by observing where it can serve another end , either of religion or prudence , of more safety or lesse envy : it will turn into something that is good , if we list to make it so : at least it may make us weary of the worlds vanity , and take off our confidence from uncertain riches , and make our spirits to dwell in those regions , where content dwells essentially : if it does any good to our souls , it hath made more then sufficient recompence for all the temporal affliction . He that threw a stone at a dog , and hit his cruel stepmother , said , that although he intended it otherwise , yet the stone was not quite lost : and if we fail in the first designe , if we bring it home to another equally to content us , or more to profit us , then we have put our conditions past the power of chance ; and this was called in the old Greek Comedy a being reveng'd on fortune by becoming Philosophers and turning the chance into reason or religion : for so a wise man shall overrule his stars , and have a greater influence upon his own content , then all the constellations and planets of the firmament . 2. Never compare thy condition with those above thee ; but to secure thy content look upon those thousands with whom thou wouldest not for any interest change thy fortune and condition . A souldier must not think himself unprosperous , if he be not successeful as the son of Philip , or cannot grasp a fortune as big as the Roman Empire : Be content that thou art not lessened as was Pyrrhus : or if thou beest , that thou art not routed like Crassus : and when that comes to thee , it is a great prosperity , that thou art not cag'd and made a spectale like Bajazet : or thy eyes were not pull'd out like Zedekiahs : or that thou wert not flead alive like Valentinian . If thou admirest the greatnesse of Xerxes , look also on those that digged the mountain Atho , or whose ears and noses were cut off , because the Hellespont carried away the bridge . It is a fine thing ( thou thinkest ) to be carried on mens shoulders : but give God thanks that thou art not forced to carry a rich fool upon thy shoulders : as those poor men do whom thou beholdest . There are but a few Kings in mankinde , but many thousands who are very miserable , if compared to thee . However it is a huge folly rather to grieve for the good of others , then to rejoyce for that good which God hath given us of our own . And yet there is no wise or good man that would change persons or conditions intirely with any man in the world . It may be he would have one mans wealth added to himself , or the power of a second , or the learning of a third , but still he would receive these into his own person , because he loves that best , and therefore esteems it best , and therefore overvalues all that which he is , before all that which any other man in the world can be . Would any man be Dives to have his wealth , or Iudas for his office , or Saul for his kingdom , or Absalom for his beauty , or Achitophel for his policy ? It is likely he would wish all these , and yet he would be the same person still . For every man hath desires of his own , and objects just fitted to them , without which he cannot be , unlesse he were not himself . And let every man that loves himself so well as to love himself before all the world , consider , if he have not something for which , in the whole he values himself far more then he can value any man else . There is therefore no reason to take the finest feathers from all the winged nation to deck that bird , that thinks already she is more valuable then any the inhabitants of the ayre . Either change all or none . Cease to love your self best , or be content with that portion of being and blessing for which you love your self so well . 3. It conduces much to our content , if we passe by those things which happen to our trouble , and consider that which is pleasing and prosperous , that by the representation of the better the worse may be blotted out : and at the worst you have enough to keep you alive , and to keep up , and to improve your hopes of Heaven . If I be overthrown in my suit at Law , yet my house is left me still and my land : or I have a vertuous wife , or hopeful children , or kinde friends , or good hopes : If I have lost one childe , It may be I have two or three still left me ; or else reckon the blessings which already you have received , and therefore be pleased in the change and variety of affairs to receive evil from the hand of God as well as good . Antipater of Tarsus used this art to support his sorrows on his death bed , and reckoned the good things of his past life , not forgetting to recount it as a blessing , and argument that God tooke care of him , that he had a prosperous journey from Cilicia to Athens . Or else please thy self * with hopes of the future : for we were not born with this sadnesse upon us ; and it was a change that brought us into it , and a change may bring us out again . † Harvest will come , and then every farmer is rich , at least for a moneth or two . It may be thou art entered into the cloud which will bring a gentle shower to refresh thy sorrows . Now suppose thy self in as great a sadnesse , as ever did load thy spirit , wouldest thou not beare it cheerfully and nobly , if thou wert sure that within a certain space some strange excellent fortune would relieve thee , and enrich thee , and recompence thee so as to overflow all thy hopes and thy desires , and capacities ? Now then , when a sadnesse lies heavy upon thee , remember that thou art a Christian designed to the inheritance of Jesus : and what dost thou think concerning thy great fortune , thy lot and portion of eternity ? Doest thou think thou shalt be saved or damned ? Indeed if thou thinkest thou shalt perish , I cannot blame thee to be sad , sad till thy heart-strings crack : but then why art thou troubled at the losse of thy money ? what should a damned man do with money , which in so great a sadnes it is impossible for him to enjoy ? Did ever any man upon the rack , afflict himself because he had received a crosse answer from his Mistresse ? or call for the particulars of a purchase upon the gallows ? If thou doest really believe thou shalt be damned , I do not say it will cure the sadnesse of thy poverty , but it will swallow it up . * But if thou believest thou shalt be saved , consider how great is that joy , how infinite is that change , how unspeakable is the glory , how excellent is the recompence for all the sufferings in the world , if they were all laden upon thy spirit ? So that let thy condition be what it will , if thou considerest thy own present condition , and compare it to thy future possibility , thou canst not feel the present smart of a crosse fortune to any great degree , either because thou hast a far bigger sorrow , or a far bigger joy . Here thou art but a stranger travelling to thy Countrey where the glories of a kingdom are prepared for thee , it is therefore a huge folly to be much afflicted because thou hast a lesse convenient Inne to lodge in by the way . But these arts of looking forwards and backwards are more then enough to support the spirit of a Christian : there is no man but hath blessings enough in present possession to outweigh the evils of a great affliction . Tell the joynts of thy body , and do not accuse the universal providence for a lame leg , or the want of a finger , when all the rest is perfect : and you have a noble soul , a particle of Divinity , the image of GOD himself : and by the want of a finger you may the better know how to estimate the remaining parts , and to account for every degree of the surviving blessings . Aristippus in a great suit at law lost a Farm , and to a Gentleman who in civility pitied and deplored his losse , He answered , I have two Farms left still , and that is more then I have lost , and more then you have by one . If you misse an Office for which you stood Candidate , then besides that you are quit of the cares and the envy of it , you still have all those excellencies which rendred you capable to receive it , and they are better then the best Office in the Common-wealth . If your estate be lessened , you need the lesse to care who governs the Province , whether he be rude or gentle . I am cross'd in my journey , and yet I scaped robbers ; and I consider , that if I had been se● upon by Villanes I would have redeem'd that evil by this which I now suffer , and have counted it a deliverance : or if I did fall into the hands of theeves , yet they did not steal my land : or I am fallen into the hands of Publicans and Sequestrators , and they have taken all from me , what now ? let me look about me . They have left me the Sun and the Moon , Fire and Water , a loving wife , and many friends to pity me , and some to relieve me , and I can still discourse , and unlesse I list they have not taken away my merry countenance , and my cheerful spirit , and a good conscience : they still have left me the providence of God , and all the promises of the Gospel , and my Religion , and my hopes of Heaven , and my charity to them too : and still I sleep , and digest , I eat and drink , I reade and meditate , I can walk in my Neighbours pleasant fields , and see the varieties of natural beauties , and delight in all that in which God delights , that is , in vertue and wisdom , in the whole creation , and in God himself : and he that hath so many causes of joy , and so great , is very much in love with sorrow and peevishness , who loses all these pleasures , and chooses to sit down upon his little handful of thorns : such a person were fit to bear N●ro company in his funeral sorrow for the losse of one of P●ppea s hairs , or help to mourn for Lesbia's sparrow : and because he loves it , he deserves to starve in the midst of plenty , and to want comfort while he is encircled with blessings . 4. Enjoy the present whatsoever it be , and be not sollicitous for the future : for if you take your foot from the present standing , and thrust it forward toward to morrows event , you are in a restlesse condition : it is like refusing to quench your present thirst by fearing you shall want drink the next day . If it be well to day , it is madnesse to make the present miserable by fearing it may be ill to morrow , when your belly is full of to dayes dinner to fear you shall want the next dayes supper : for it may be you shall not , and then to what purpose was this dayes affliction ? But if to morrow you shall want , your sorrow will come time enough , though you do not hasten it ; let your trouble tarry till its own day comes . But if it chance to be ill to day do not increase it by the care of to morrow . Enjoy the blessings of this day , if God sends them , and the evils of it bear patiently and sweetly : for this day is only ours , we are dead to yesterday , & we are not yet born to the morrow . He therefore that enjoyes the present , if it be good , enjoyes as much as is possible : and if onely that dayes trouble leans upon him , it is singular and finite . Sufficient to the day ( said Christ ) is the evil thereof . Sufficient , but not intolerable : but if we look abroad and bring into one dayes thoughts the evil of many , certain and uncertain , what will be , and what will never be , our load will be as intolerable as it is unreasonable . To reprove this instrument of discontent , the Ancients fained that in Hell stood a man twisting a rope of Hay , and still he twisted on suffering an Asse to eat up all that was finished : so miserable is he who thrusts his passions forward towards future events , and suffers all that he may enjoy to be lost and devour d by folly and inconsideration , thinking nothing fit to be enjoyed but that which is not , or cannot be had . Just so , many young persons are loath to dye , and therefore desire to live to old age , and when they are come thither , are troubled that they are come to that state of life to which before they were come , they were hugely afraid they should never come . 5. Let us prepare our mindes against changes , alwayes expecting them , that we be not surprized when they come : For nothing is so great an enemy to tranquillity and a contented spirit , as the amazement and confusions of unreadinesse and inconsideration : and when our fortunes are violently chang'd , our spirits are unchang'd , if they alwayes stood , in the Suburbs and expectation of sorrowes . O Death , how bitter art thou to a man that is at rest in his possessions : and to the Rich Man who had promised to himself ease and fulnesse for many years , it was a sad arrest that his soul was surprized the first night : but the Apostles who every day knockt at the gate of death , and looked upon it continually , went to their Martyrdom in peace and evennesse . 6. Let us often frame to our selves & represent to our considerations the images of those blessings we have , just as we usually understand them when we want them . Consider how desirable health is to a sick man , or liberty to a prisoner ; and if but a fit of the tooth-ach seizes us with violence , all those troubles which in our health afflicted us , disband instantly and seem inconsiderable . He that in his health is troubled that he is in debt , and spends sleeplesse nights , and refuses meat because of his infelicity , let him fall into a fit of the Stone or a high Feaver , despises the arrest of all his first troubles , and is as a man unconcerned . Remember then that God hath given thee a blessing , the want of which is infinitely more trouble then thy present debt , or poverty or losse ; and therefore is now more to be valued in the possession , and ought to out-weigh thy trouble . The very privative blessings , the blessings of immunity , safeguard , liberty and integrity which we commonly enjoy , deserve the thanksgiving of a whole life . If God should send a Cancer upon thy face , or a Wolfe into thy side , if he should spread a crust of Leprosie upon thy skin , what wouldst thou give to be but as now thou art ? Wouldest thou not on that condition be as poor as I am ? or as the meanest of thy brethren ? Would you not choose your present losse or affliction as a thing extremely eligible , and a redemption to thee if thou mightest exchange the other for this ? Thou art quit from a thousand calamities , every one of which if it were upon thee would make thee insensible of thy present sorrow : and therefore let thy joy ( which should be as great for thy freedom from them , as is thy sadnesse when thou feelest any of them ) do the same cure upon thy discontent . For if we be not extremely foolish or vain , thanklesse or sencelesse , a great joy is more apt to cure sorrow and discontent , then a great trouble is . I have known an affectionate wife when she hath been in fear of parting with her beloved Husband , heartily desire of God his life or society upon any conditions that were not sinful ; and choose to beg with him , rather then to feast without him : and the same person hath upon that consideration born poverty nobly , when God hath heard her prayer in the other matter : What wise man in the world is there who does not prefer a small fortune with peace before a great one with contention , and war and violence ? and then he is no longer wise if he alters his opinion when he hath his wish . 7. If you will secure a contented spirit , you must measure your desires by your fortune and condition , not your fortunes by your desires . That is , be governed by your needs not by your fancy ; by Nature , not by evil customes and ambitious principles . He that would shoot an arrow out of a Plow , or hunt a Hare with an Elephant , is not unfortunate for missing the mark or prey ; but he is foolish for choosing such unapt instruments : and so is he that runs after his content with appetites not springing from natural needs , but from artificial , phantastical and violent necessities : These are not to be satisfied ; or if they were , a man hath chosen an evill instrument towards his content : Nature did not intend rest to a Man by filling of such desires . Is that Beast better that hath two or three Mountains to graze on , then a little Bee that feeds on Dew or Manna , and lives upon what falls every morning from the Store-houses of Heaven Clouds and Providence : Can a Man quench his thirst better out of a River then a full Urn , or drink better from the Fountain when it is finely paved with Marble , then when it swels over the green Turfe ? Pride and artificial gluttonies do but adulterate Nature , making our diet healthlesse , our appetites impatient and unsatisfiable , and the taste mixt , phantastical , and meretricious . But that which we miscal poverty , is indeed Nature : and its proportions are the just measures of a Man , and the best instruments of content : But when we create needs that God or Nature never made , we have erected to our selves an infinite stock of trouble that can have no period . Sempronius complained of want of clothes , and was much troubled for a new suit , being ashamed to appear in the Theatre with his Gown a little thread-bare : but when he got it and gave his old clothes to Codrus , the poor man was ravisht with joy , and went and gave God thanks for his new purchase : and Codrus was made richly fine and cheerfully warm by that which Sempronius was asham'd to wear ; and yet their natural needs were both alike , the difference onely was , that Sempronius had some artificial and phantastical necessities superinduced , which Codrus had not ; and was harder to be reliev'd , and could not have joy at so cheap a rate ; because the one liv'd according to Nature , the other by Pride and ill customes , and measures taken by other mens eyes and tongues , and artificial needs . He that propounds to his fancy things greater then himself , or his needs , and is discontent and troubled when he fails of such purchases , ought not to accuse Providence , or blame his fortune but his folly . God and Nature made no more needs then they mean to satisfie : and he that will make more must look for satisfaction where he can . 8. In all troubles and sadder accidents , let us take sanctuary in Religion , & by innocence cast out anchors for our souls to keep them from shipwrack , though they be not kept from storm . For what Philosophy shall comfort a Villane that is haled to the rack for murdering his Prince ; or that is broken upon the wheele for Sacriledge : his cup is full of pure and unmingled sorrow : His body is rent with torment , his name with ignominy , his soul with shame and sorrow which are to last eternally : but when a man suffers in a good cause , or is afflicted and yet walks not perversly with his God , then , Anytus and Melitus may kill me , but they cannot hurt me ; then S. Pauls character is engraved in the forehead of our fortune : We are troubled on every side , bu● not distressed , perplexed , but not in despair , persecuted , but not forsaken , cast down , but not destroyed : and who is he that will harm you if ye be followers of that which is good ? For indeed every thing in the World is indifferent but sin : and all the scorchings of the Sun are very tolerable in respect of the burnings of a Feaver or a Calenture . The greatest evils are from within us : and from our selves also we must look for our greatest good ; for God is the Fountain of it , but reaches it to us by our own hands ; and when all things look sadly round about us , then only we shall finde how excellent a fortune it is to have God to friend ; and of all friendships that onely is created to support us in our needs . For it is sin that turns an Ague into a Feaver , and a Feaver to the Plague , fear into despair , anger into rage , and losse into madnesse , and sorrow to amazement and confusion : but if either we were innocent , or else by the sadnesse are made penitent , we are p●t to School , or into the Theatre , either to learn how , or else actually to combat for a Crown ; the accident may serve an end of mercy , but is not a Messenger of wrath . Let us not therefore be governed by external and present , and seeming things ; nor let us make us the same judgement of things , that common & weak understandings do ; nor make other men , & they not the wisest , to be judges of our felicity , so that we be happy or miserable as they please to think us ; but let reason and experience , and religion , and hope relying upon the Divine promises be the measure of our judgement . No wise man did ever describe felicity without vertue : and no good man did ever think vertue could depend upon the variety of a good or bad fortune . It is no evil to be poor , but to be vitious and impatient . Means to obtain content by way of consideration . To these exercises and spiritual instruments if we adde the following considerations concerning the nature and circumstances of humane chance , wee may better secure our peace . For as to children who are afraid of vain Images , we use to perswade confidence by making them to handle and look neerer such things , that when in such a familiarity they perceive them innocent , they may overcome their fears : so must timorous , phantastical , sad and discontented persons be treated ; they must be made to consider and on all sides to look upon the accident , and to take all its dimensions , and consider its consequences , & to behold the purpose of God , and the common mistakes of men , and their evil sentences they usually passe upon them ; For then we shall perceive that like Colts and unmanag'd Horses we start at dead bones and livelesse blocks , things that are unactive as they are innocent . But if we secure our hopes and our fears , and make them moderate and within government , we may the sooner overcome the evil of the accident : for nothing that we feel is so bad as what we fear . 1. Consider that the universal providence of God hath so ordered it , that the good things of Nature and Fortune are divided , that we may know how to bear our own and relieve each others wants and imperfections . It is not for a Man , but for a God to have all excellencies and all felicities . He supports my poverty with his wealth , I counsel and instruct him with my learning and experience . He hath many friends , I many children : He hath no Heir , I have no inheritance : and any one great blessing together with the common portions of Nature and necessity is a fair fortune , if it be but health or strength , or the swiftnesse of Ahimaaz . For it is an unreasonable discontent to be troubled that I have not so good Cocks , or Dogs , or Horses as my Neighbour , being more troubled that I want one thing that I need not , then thankfull for having received all that I need . Nero had this disease , that he was not content with the fortune of the whole Empire , but put the Fidlers to death for being more skilful in the trade then he was : and Dionysius the elder , was so angry at Philoxenus for singing , and with Plato for disputing better then he did , that he sold Plato a Slave into Aegina , and condemned the other to the Quarries . This consideration is to be enlarged by adding to it that there are some instances of fortune and a fair condition that cannot stand with some others , but if you desire this , you must lose that , and unlesse you be content with one , you lose the comfort of both . If you covet Learning , you must have leisure and a retired life : if to be a Polititian , you must go abroad and get experience and do all businesses , and keep all company , and have no leisure at all . If you will be rich , you must be frugal : If you will be popular , you must bee bountiful : If a Philosopher , you must despise riches . The Greek that design d to make the most exquisite picture that could be imagined fancyed the eye of Chion● , and the hair of Paegnium , and Tarsia's lip , and Philenium's chinne , and the forehead os Delphia , and set all these upon Milphidippas neck , and thought that he should out do both Art and Nature . But when he came to view the proportions he found that what was excellent in Tarsia did not agree with the other excellency of Philenium ; and although singly they were rare pieces , yet in the whole they made a most ugly face . The dispersed excellencies and blessings of many men , if given to one would not make a handsome , but a monstrous fortune . Use therefore that faculty which Nature hath given thee , and thy education hath made actual , and thy calling hath made a duty : but if thou desirest to be a Saint , refuse not his persecution : If thou wouldest be famous as Epaminondas or Fabricius , accept also of their poverty , for that added lustre to their persons and envy to their fortune , and their vertue without it could not have been so excellent . Let Euphorion sleep quietly with his old rich Wife : and let Medius drink on with Alexander : and remember , thou canst not have the riches of the first , unlesse you have the old Wife too ; nor the favour which the second had with his Prince , unlesse you buy it at his price * , that is , pay thy sobriety down at first , and thy health a little after ; and then their condition though it look d splendidly , yet when you handle it on all sides , it will prick your fingers . 2. Consider how many excellent personages in all Ages have suffered as great or greater calamities then this which now tempts thee to impatience . Agis was the most noble of the Greeks , and yet his Wife bore a Childe by Alcibiades : and Philip was Prince of I●urea , and yet his Wife run away with his Brother Herod into Galilee : and certainly in a great fortune that was a great calamity . But these are but single instances . Almost all the ages of the world have noted that their most eminent Scholers were most eminently poor , some by choice , but most by chance , and an inevitable decree of providence : And in the whole sex of women God hath decreed the sharpest pains of childebirth , to show that there is no state exempt from sorrow , and yet that the weakest , persons have strengths more then enough to bear the greatest evil : and the greatest Queens and the Mothers of Saints and Apostles , have no charter of exemption from this sad sentence . But the Lord of men and Angels was also the King of sufferings ; and if thy course robe trouble thee , remember the swadling clothes of Jesus : if thy bed be uneasy , yet it is not worse than his Manger ; and it is no sadnesse to have a thin table , if thou callest to minde that the King of heaven and earth was fed with a little breast milk ; and yet besides this he suffered all the sorrows which we deserved . We therefore have great reason to sit down upon our own hearths , and warme our selves at our own fires , and feed upon content at home : for it were a strange pride to expect to be more gently treated by the Divine providence then the best and wisest men , then Apostles and Saints , nay , then the son of the Eternal God , the heir of both the worlds . This Consideration may be enlarged by surveying all the states and families of the world : and he * that at once saw Aegina and Megara , Pyraeus and Corinth lye gasping in their ruines , and almost buried in their own heaps had reason to blame Cicero for mourning impatiently the death of one woman . In the most beauteous and splendid fortune there are many cares and proper interruptions and allayes ; In the fortune of a Prince there is not the course robe of beggery ; but there are infinite cares : and the Judge sits upon the Tribunal with great ceremony and ostentation of fortune , and yet at his house , or in his breast there is something that causes him to sigh deeply . Pittacus was a wise and valiant man , but his wife overthrew the Table when he had invited his friends : upon which the good man to excuse her incivility and his own misfortune said , that every man had one evil , and he was most happy that had but that alone ; And if nothing else happens , yet sicknesses so often do imbitter the fortune and content of a family , that a Physician in a few years , and with the practise upon a very few families , gets experience enough to minister to almost all diseases . 3. There are many accidents which are esteemed great calamities , and yet we have reason enough to bear them well and unconcernedly ; for they neither touch our bodies nor our souls : our health and our vertue remains intire , our life and our reputation . It may be I am slighted , or I have received ill language , but my head akes not for it , neither hath it broke my thigh , nor taken away my vertue , unlesse I lose my charity or my patience . Inquire therefore what you are the worse either in your soul or in your body , for what hath happened : for upon this very , stock many evils will disappeare , since the body and the soul make up the whole man : and when the daughter of Stilpo proved a wanton , he said it was none of his sin , and therefore there was no reason it should be his misery : And if an enemy hath taken all that from a Prince whereby he was a King ; he may refresh himself by considering all that is left him , whereby he is a man. 4. Consider that sad accidents and a state of affliction is a School of vertue : it reduces our spirits to sobernesse , and our counsels to moderation ; it corrects levity , and interrupts the confidence of sinning . It is good for me ( said David ) that I have been afflicted , for thereby I have learned thy Law. And I know ( O Lord ) that thou of very faithfulnesse hast caused me to be troubled . For God , who in mercy and wisdom governs the world , would never have suffered so many sadnesses , and have sent them especially to the most vertuous and the wisest men , but that he intends they should be the seminary of comfort , the nursery of vertue , the exercise of wisdom , the tryal of patience , the venturing for a crown , and the gate of glory . 5. Consider that afflictions are oftentimes the occasions of great temporal advantages : and we must not look upon them as they sit down heavily upon us , but as they serve some of Gods ends , and the purposes of universal Providence : And when a Prince fights justly , and yet unprosperously , if he could see all those reasons for which God hath so ordered it , he would think it the most reasonable thing in the world , and that it would be very ill to have it otherwise . If a man could have opened one of the pages of the Divine counsel , and could have seen the event of Iosephs being sold to the Merchants of Amalek , he might with much reason have dried up the young mans tears : and when Gods purposes are opened in the events of things , as it was in the case of Ioseph , when he sustained his Fathers family and became Lord of Egypt , then we see what ill judgement we made of things , and that we were passionate as children , and transported with sence and mistaken interest . The case of Themistocles was almost like that of Ioseph , for being banished into Egypt , he also grew in favour with the King , and told his wife , He had been undone , unlesse he had been undone . For God esteems it one of his glories that he brings good out of evil , and therfore it were but reason we should trust God to govern his own world as he pleases : and that we should patiently wait till the change cometh , or the reason be discovered . And this consideration is also of great use to them who envy at the prosperity of the wicked , and the successe of Persecutors , and the baits of fishes , and the bread of dogs . God fails not to sow blessings in the long furrows which the plowers plow upon the back of the Church : and this successe which troubles us will be a great glory to God , and a great benefit to his Saints and servants , and a great ruine to the Persecutors , who shall have but the fortune of Theramenes one of the thirty Tyrants of Athens , who scap'd when his house fell upon him , and was shortly after put to death with torments by his Collegues in the Tyranny . To which also may be added that the great evils which happen to the best and wisest men are one of the great arguments , upon the strength of which we can expect felicity to our souls , and the joyes of another world . And certainly they are then very tolerable and eligible , when with so great advantages they minister to the faith and hope of a Christian. But if we consider what unspeakable tortures are provided for the wicked to all eternity , we should not be troubled to see them prosperous here , but rather wonder that their portion in this life is not bigger , and that ever they should be sick , or crossed , or affronted , or troubled with the contradiction and disease of their own vices , since if they were fortunate beyond their own ambition it could not make them recompence for one houres torment in Hell , which yet they shall have for their eternall portion . After all these considerations deriving from sence and experience , grace and reason , there are two remedies still remaining , and they are Necessity and Time. 6. For it is but reasonable to bear that accident patiently which God sends , since impatience does but intangle us like the fluttering of a bird in a net , but cannot at all ease our trouble , or prevent the accident : it must be run thorough , and therefore it were better we compose our selves to a patient , then to a troubled and miserable suffering . 7. But however , if you will not otherwise be cured , time at last will do it alone ; and then consider , do you mean to mourne alwayes , or but for a time ? If alwayes ; you are miserable and foolish . If for a time ; then why will you not apply those reasons to your grief at first , with which you will cure it at last : or if you will not cure it with reason , see how little of a man there is in you , that you suffer time to do more with you then reason or religion : you suffer your selves to be cured just as a beast , or a tree is ; let it alone and the thing will heal it self ; but this is neither honourable to thy person , nor of reputation to thy religion . However be content to bear thy calamity , because thou art sure in a litle time it will sit down gentle and easy : For to a mortal man no evil is immortal : And here let the worst thing happen that can , it will end in death , and we commonly think that to be neer enough . 8. Lastly , of those things which are reckoned amonstg evils , some are better then their contraries ; and to a good man the very worst is tolerable . Poverty or a low For●une . 1. Poverty is better then riches , and a mean fortune to be chosen before a great and splendid one . It is indeed despised and makes men contemptible : it exposes a man to the insolence of evil persons , and leaves a man defencelesse : it is alwayes suspected : its stories are accounted lies , and all its counsells follyes : it puts a man from all imployment : it makes a mans discourses tedious , and his society troublesome . This is the worst of it : and yet all this and ●arre worse then this the Apostles suffered for being Christians ; and Christianitie it selfe may be esteemed an affliction as well as poverty , if this be all ●hat can be said against it ; for the Apostles and the most eminent Christians were really poor , and were used contemptuously : and yet , that poverty is despised may be an argument to commend it , if it be despised by none but persons vitious and ignorant . However , certain it is that a great fortune is a great vanity , and riches is nothing but danger , trouble , and temptation ; like a garment that is too long , and bears a train ; not so useful to one , but it is troublesome to two ; to him that bears the one part upon his shoulders ; and to him that bears the other part in his hands : But poverty is the sister of a good minde , the parent of sober counsels and the nurse of all vertue . For , what is it that you admire in the fortune of a great King ? Is it that hee alwayes goes in a great company ? You may thrust your self into the same croud , or goe often to Church , and then you have as great a company as he hath , and that may upon as good ground please you as him , that is , justly neither : for so impertinent and uselesse pomp , and the other circumstances of his distance , are not made for him , but for his Subjects , that they may learne to separate him from common usages , and be taught to be governed . But if you looke upon them as fine things in themselves , you may quickly alter your opinion when you shall consider that they cannot cure the toothach , nor make one wise , or fill the belly , or give one nights sleep , ( though they help to break many ) nor satisfying any appetite of Nature , or Reason , or Religion : but they are states of greatnesse which onely makes it possible for a Man to be made extremely miserable . And it was long agoe observed by the Greeke Tragedians , and from them by Arrianus , saying , That all our Tragedies are of Kings and Princes , and rich or ambitious personages , but you never see a poor man have a part , unlesse it be as a Chorus , or to fill up the Scenes , to dance or to be derided : but the Kings and the great Generals ; First ( sayes he ) they begin with joy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crown the houses : but about the third or fourth Act , they cry out , O Citheron why didst thou spare my life to reserve me for this more sad calamity ? And this is really true in the great accidents of the World : for a great estate hath great crosses , and a mean fortune hath but small ones . It may be the poor man loses a Cow ( for if his Childe dyes he is quit of his biggest care ) but such an accident in a rich and splendid Family doubles upon the spirits of the parents : Or it may be the poor man is troubled to pay his rent , and that 's his biggest trouble : but it is a bigger care to secure a great fortune in a troubled estate , or with equal greatnesse , or with the circumstances of honour , and the nicenesse of reputation to defend a Law-suit : and that which will secure a common mans whole estate , is not enough to defend a great mans honour . And therefore it was not without mystery observ'd among the Ancients , that they who made gods of gold and silver , of hope and fear , peace and fortune , Garlick and Onions , Beasts and Serpents , and a quartan Ague , yet never deified money : meaning , that however wealth was admired by common or abused understandings ; yet from riches , that is , from that proportion of good things which is beyond the necessities of Nature , no moment could be added to a mans real content or happinesse . Corn from Sardinia , herds of Calabrian cattel , meadows through which pleasant Liris glides , silkes from Tyrus , and golden Chalices to drown my health in , are nothing but instruments of vanity or sinne , and suppose a disease in the soul of him that longs for them , or admires them : And this I * have otherwhere represented more largely ; to which I here adde , that riches have very great dangers to their souls , not onely who covet them , but to all that have them . For if a great personage undertakes an action passionately , and upon great interest , let him manage it indiscreetly , let the whole designe be unjust , let it be acted with all the malice and impotency in the World , he shall have enough to flatter him , but not enough to reprove him . He had need be a bold man that shall tell his Patron , he is going to Hell ; and that Prince had need be a good man that shall suffer such a Monitor : And though it bee a strange kinde of civility and an evil dutifulnesse in Friends and Relatives to suffer him to perish without reproofe or medicine , rather then to seem unmannerly to a great sinner , yet it is none of their least infelicities , that their wealth and greatnesse shall put them into sinne , and yet put them past reproof . I need not instance in the habitual intemperance of rich Tables , nor the evil accidents and effects of fulnesse ; pride and lust , wantonnesse and softnesse of disposition , huge talking , and an imperious spirit , despite of Religion , and contempt of poor persons : At the best , it is a great temptation for a man to have in his power whatsoever he can have in his sensual desires ; and therefore riches is a blessing like to a present made of a whole Vintage to a Man in a Hectick Feaver ; he will be much tempted to drink of it , and if he does he is inflam d , and may chance to dye with the kindnesse . Now besides what hath been already noted , in the state of poverty there is nothing to be accounted for , but the fear of wanting necessaries , of which if a man could be secured , that he might live free from care , all the other parts of it might be reckoned amongst the advantages of wise and sober persons , rather then objections against that state of fortune . But concerning this I consider , that there must needs be great security to all Christians , since CHRIST not onely made expresse promises that we should have sufficient for this life ; but also took great pains and used many arguments to create confidence in us : and such they were which by their own strength were sufficient , though you abate the authority of the Speaker . The Sonne of GOD told us , his Father takes care of us : Hee that knew all his Fathers counsels and his whole kindnesse towards mankinde , told us so . How great is that truth , how certain , how necessary , which CHRIST himself proved by arguments . The excellent words and most comfortable sentences which are our Bills of Exchange , upon the credit of which we lay our cares down , and receive provisions for our need , are these . Take no thought for your life what ye shall eat or what ye shall drink , nor yet for your body what ye shall put on . Is not the life more then meat , and the body then raiment ? Behold the fowls of the air , for they sow not neither do they reap , nor gather into barns , yet your heavenly Father feedeth them . Are ye not much better then they ? which of you by taking thought can adde one cubit to his stature ? And why take ye thought for raiment ? Consider the Lillies of the field , how they grow : They toil not , neither do they spin , and yet I say unto you , that even Solomon in all his glory , was not arayed like one of these . Therefore if God so clothe the grasse of the field which to day is , and to morrow is cast into the oven , shall he not much more clothe you , O ye of little faith ? Therefore take no thought , saying , what shall we eat , or what shall we drink , or wherewithall shall we be clothed ? ( for after all these things do the Gentiles seek ; ) For your heavenly Father knoweth that ye have need of all these things . But seek ye first the kingdom of God , and his righteousnesse , and all these things shall bee added unto you . Take therefore no thought for the morrow : for the morrow shall take thought for the things of it self : sufficient to the day is the evil thereof . The same discourse is repeated by S. Luke : and accordingly our duty is urged and our confidence abetted by the Disciples of our Lord , in divers places of holy Scripture . So S. Paul , Be careful for nothing , but in every thing by prayer and supplication with thanksgiving , let your request be made known unto God : And againe , Charge them that are rich in this world that they bee not high minded , nor trust in uncertaine riches , but in the living GOD ▪ who giveth us richly all things to enjoy : and and yet again , Let your conversation be without covetousnesse , and be content with such things as ye have ; for he hath said , I will never leave thee nor forsake thee : So that we may boldly say , the Lord is my helper . And all this is by S. Peter summed up in our duty , thus : Cast all your care upon him , for he careth for you : Which words he seems to have borrowed out of the 55 Psalm , verse 23. where David saith the same thing almost in the same words ; To which I onely adde the observation made by him , and the argument of experience ; I have been young and now am old , and yet saw I never the righteous forsaken , nor his seed begging their bread . And now after all this , a fearlesse confidence in God and concerning a provision of necessaries is so reasonable that it is become a duty ; and he is scarce a Christian whose faith is so little as to be jealous in God and suspitious concerning meat and clothes : that man hath nothing in him of the noblenesse or confidence of Charity . Does not God provide for all the birds and beasts and fishes ? Do not the sparrows fly from their bush , & every morning finde meat where they laid it not ? Do not the young ravens call to God and he feeds them ? and were it reasonable that the sons of the family should fear the Father would give meat to the chickens and the servants , his sheep and his dogs , but give none to them ? He were a very ill Father that should do so : or he were a very foolish son that should think so of a good Father . * But besides the reasonablenesse of this faith and this hope ; we have infinite experience of it . How innocent , how carelesse , how secure is Infancy ? and yet how certainly provided for ! we have lived at Gods charges all the dayes of our life , and have ( as the Italian proverb sayes ) set down to meat at the sound of a bell ; and hitherto he hath not failed us : we have no reason to suspect him for the future ; we do not vse to serve men so ; and lesse time of tryal creates great confidences in us towards them who for twenty years together never broke their word with us : and God hath so ordered it that a man shall have had the experience of many years provision , before he shall understand how to doubt : th●t he may be provided for an answer against the temptation shall come , and the mercies felt in his childehood , may make him fear lesse when he is a man. * Adde to this that God hath given us his holy Spirit ; he hath promised heaven to us ; he hath given us his son ; and we are taught from Scripture to make this inference from hence , How should not he with him give us all things else ? The Charge of many Children . We have a title to be provided for as we are Gods creatures : another title as we are his Children : another because God hath promised : and every of our children hath the same title ; and therefore it is a huge folly and infidelity to be troubled and full of care because we have many children . Every childe we have to feed is a new revenue , a new title to Gods care and providence ; so that many children are a great wealth : and if it be said they are chargeable , it is no more then all wealth & great revenues are . For what difference is it ? Titius keeps ten ploughs , Cornelia hath ten children : He hath land enough to imploy , and to feed all his hindes ; ●he blessings , and promises , and the provisions & the truth of God to maintain all her children . His hindes and horses eat up all his corn , and her children are sufficiently maintained with her little . They bring in and eat up ; and she indeed eats up , but they also bring in from the store houses of heaven , and the granaries of God : and my children are not so much mine as they are Gods : he feeds them in the womb by wayes secret & insensible ; and would not work a perpetual miracle to bring them forth , and then to starve them . Violent necessities . But some men are highly tempted , and are brought to a strait , that without a miracle they cannot be relieved , what shall they do ? It may be their pride or vanity hath brought the necessity upon them , and it is not a need of Gods making ; and if it be not they must cure it themselves by lessening their desires , and moderating their appetites ; and yet if it be innocent though unnecessary , God does usually relieve such necessities ; and he does not onely upon our prayers grant us more then he promised of temporal things : but also he gives many times more then we ask . This is no object for our faith , but ground enough for a temporal and prudent hope : and if we fail in the particular , God will turn it to a bigger mercy , if we submit to his dispensation , and adore him in the denyal . But if it be a matter of necessity , let not any man by way of impatience cry out , that God will not work a miracle ; for God by miracle did give meat and drink to his people in the wilderness , of which he had made no particular promise in any Covenant : and if all natural means fail , it is certain that God will rather work a miracle then break his word : He can do that , He cannot do this . Onely we must remember that our portion of temporal things is but food and raiment : God hath not promised us coaches and horses , rich houses and jewels , Tyrian silks and Persian carpets ; neither hath he promised to minister to our needs in such circumstances as we shall appoint , but such as himself shall choose . God will enable either thee to pay thy debt ( if thou beggest it of him ) or else he will pay it for thee , that is , take thy desire as a discharge of thy duty , and pay it to thy Creditor in blessings , or in some secret of his providence . It may be he hath laid up the corn that shall feed thee , in the granary of thy Brother ; or will clothe thee with his wool ; he enabled Saint Peter to pay his Gabel , by the ministery of a fish ; and Elias to be waited on by a crow , who was both his minister , and his steward for provisions : and his Holy Son rode in triumph upon an asse that grazed in another mans pastures . And if God gives to him the dominion and reserves the use to thee , thou hast the better half of the two ; but the charitable man serves God and serves thy need ; and both joyn to provide for thee , and God blesses both . But if he takes away the flesh-pots from thee , he can also alter the appetite , and he hath given thee power and commandment to restrain it : and if he lessens the revenue , he will also shrink the necessity ; or if he gives but a very little , he will make it go a great way : or if he sends thee but course diet , he will blesse it and make it healthful , and can cure all the anguish of thy povertie by giving thee patience , and the grace of contentednesse . For the grace of God secures you of provisions , and yet the grace of God feeds and supports the spirit in the want of provisions : and if a thin table be apt to enfeeble the spirits of one used to feed better , yet the cheerfulnesse of a spirit that is blessed will make a thin table become a delicacy , if the man was as well taught as he was fed , and learned his duty when he received the blessing . Poverty therefore is in some sences eligible and to be preferred before riches , but in all sences it is very tolerable . Death of Children , or neerest Relatives and Friends . There are some persons who have been noted for excellent in their lives and passions , rarely innocent , and yet hugely penitent for indiscretions and harmlesse infirmities , such as was Paulina one of the ghostly children of S. Hierom , and yet when any of her children dyed she was arrested with a sorrow so great as brought her to the margent of her grave . And the more tender our spirits are made by Religion , the more easy we are to let in grief , if the cause be innocent , and be but in any sence twisted with piety and due affections . * To cure which we may consider that al the world must die , & therfore to be impatient at the death of a person concerning whom it was certain and known that he must die , is to mourn because thy friend or childe was not born an Angel , and when thou hast a while made thy self miserable by an importunate and uselesse grief , it may be thou shalt die thy self , and leave others to their choice whether they will mourn for thee or no : but by that time it will appear how impertinent that grief was which served no end of life , and ended in thy own funeral . But what great matter is it , if sparks fly upward , or a stone falls into a pit , if that which was combustible be burned , or that which was liquid be melted , or that which is mortal do die ? It is no more then a man does every day ; for every night death hath gotten possession of that day , and we shall never live that day over again ; and when the last day is come there are no more dayes left for us to die . And what is sleeping and waking , but living and dying ? what is Sping and Autumne , youth and old age , morning and evening , but real images of life and death , and really the same to many considerable effects and changes ? Vntimely death . But it is not mere dying that is pretended by some as the cause of their impatient mourning ; but that the childe died young , before he knew good and evil ; his right hand from his left , and so lost all his portion of this world , and they know not of what excellency his portion in the next shall be . * If he dyed young , he lost but little , for he understood but little , and had not capacities of great pleasures , or great cares : but yet he dyed innocent and before the sweetnesse of his soul was deflour d and ravished from him by the flames and follies of a forward age : he went out from the dining-rooms before he had fallen into errour by the intemperance of his meat or the deluge of drink : and he hath obtain'd this favour of God , that his soul hath suffered a lesse imprisonment , and her load was sooner taken o●f that he might with lesser delayes goe and converse with immortal spirits : and the babe is taken into Paradise before he knows good and evil , ( For that knowledge threw our great Father out ) and this ignorance returns the childe thithe . * But ( as concerning thy own particular ) remove thy thoughts back to those dayes in which thy childe was not born , and you are now but as then you was , and there is no difference but that you had a son born , and if you reckon that for evil , you are unthankful for the blessing ; if it be good , it is better that you had the blessing for a while then not at all , and yet if he had never been born , this sorrow had not been at all : but be no more displeased at God for giving you the blessing for a while , then you would have been if he had not given it at all ; and reckon that intervening blessing for a gain , but account it not an evil ; and if it be a good , turn it not into sorrow and sadnesse . * But if we have great reason to complain of the calamities and evils o● our life , then we have the lesse reason to grieve that those whom we loved , have so small a portion of evil assigned to them . And it is no small advantage , that our children dying young receive : for their condition of a blessed immortality is rendred to them secure by being snatcht from the dangers of an evil choice and carried to their little cells of felicity , where they can weep no more . And this the wisest of the Gentiles understood well , when they forbade any offerings or libations to be made for dead infants , as was usual for their other dead ; as believing they were entred into a secure possession , to which they went with no other condition , but that they passed into it thorough the way of mortality , and for a few moneths wore an uneasy garment . And let weeping parents say , if they do not think that the evils their little babes have suffered are suf●icient . If they be , why are they troubled that they were taken from those many and greater , which in succeeding years are great enough to try all the reason and religion which art and nature , and the grace of God hath produc'd in us , to enable us for such sad contentions . And possibly we may doubt concerning men and women , but we cannot suspect that to infants death can be such an evil , but that it brings to them much more good , then it takes them from in this life . Death unseasonable . But others can well bear the death of infants : but when they have spent some years of childehood or youth , and are entred into arts , and society , when they are hopeful and provided for , when the parents are to reap the comfort of all their fears and cares , then it breaks the spirit to loose them . This is true in many ; but this is not love to the dead , but to themselves : for they misse what they had flatterd themselves into by hope and opinion : and if it were kindnes●e to the dead , they may consider , that since we hope he is gone to God and to rest , it is an ill expression of our love to them , that we weep for their good fortune . For that life is not best which is longest : and when they are descended into the grave , it shall not be inquired how long they have lived , but how well . And yet this shortening of their dayes is an evil wholly depending upon opinion . For if men did naturally live but twenty years , then we should be satisfied if they dyed about sixteen , or eighteen : and yet eighteen years now are as long as eighteen years would be then ; and if a man were but of a dayes life , it is well if he lasts till even long , and then sayes his compline an hour before the time : and we are pleased and call not that death immature if he lives till seventy : and yet this age is as short of the old periods , before and since the flood , as this youths age ( for whom you mourn ) is of the present fulnesse . Suppose therefore a decree passed upon this person ( as there have been many upon all mankinde ) and God hath set him a shorter period ; and then we may as well bear the immature death of the young man , as the death of the oldest men : for they also are immature and unseasonable in respect of the old periods of many generations . * And why are we troubled that he had arts and sciences before he dyed ? or are we troubled that he does not live to make use of them ? the first is cause of joy , for they are excellent in order to certain ends : And the second cannot be cause of sorrow , because he hath no need to use them as the case now stands , being provided for with the provisions of an Angel , and the maner of Eternity . However , the sons and the parents , friends and relatives are in the world , like hours and minutes to a day . The hour comes and must passe ; and some stay but minutes , and they also passe , and shall never return again . But let it be considered , that from the time in which a man is conceived , from that time forward to Eternitie he shall never cease to be : and let him dye young or old , still he hath an immortal soul and hath laid down his body onely for a time as that which was the instrument of his trouble and sorrow , and the scene of sicknesses and disease . But he is in a more noble manner of being , after death , then he can be here ▪ and the childe may with more reason be allowed to cry for leaving his mothers womb for this world , then a man can for changing this world for another . Sudden deaths or violent . Others are yet troubled at the manner of their childes or friends death He was drowned , or lost his head , or dyed of the plague , and this is a new spring of sorrow : but no man can give a sensible account , how it shall be worse for a childe to dye with drowning in half an hour , then to endure a feaver of one and twenty dayes . And if my friend lost his head , so he did not lose his constancy , and his religion , he dyed with huge advantage . Being Childelesse . But by this means I am left without an Heir : Well , suppose that : Thou hast no Heir , and I have no inheritance ; and there are many Kings and Emperors that have died childlesse : many Royal lines are extinguished : And Augustus Caesar was forced to adopt his wives son to inherit all the Roman greatnesse . And there are many wise persons that never marryed ; and we read no where that any o● the children of the Apostles did survive their Fathers : and all that inherit any thing of Christs kingdom come to it by Adoption , not by natural inheritance : and to dye without an natural heir is no intolerable evil , since it was sanctified in ●he person of Jesus who dyed a Virgin. Evil or unfortunate Children . And by this means we are freed from the greater srorows of having a fool , a swine , or a goat to rule after us in our families : and yet even this condition admits of comfort . For all the wilde Americans are supposed to be the sons of Dodonai● ; and the sons of Iacob are now the most scattered and despised people in the whole world . The son of Solomon was but a silly weak man ; and the son of Hezekiah was wicked : and all the fools and barbarous people , all the thieves and pirates , all the slaves and miserable men and women of the world a●e the sons and daughters of Noah ; and we must not look to be exempted from that portion of sorrow which God gave to Noah , and Adam , to Abraham , to Isaack and to Iacob : I pray God send us into the lot of Abraham . But if any thing happens worse to us , it is enough for us that we bear it evenly . Our own death . And how if you were to die your self ? you know you must . Onely be ready for it , by the preparations of a good life ; and then it is the greatest good that ever happened to thee : else there is nothing that can comfort you . But if you have served God in a holy life , send away the women and the weepers , tell them it is as much intemperance to weep too much , as to laugh too much : and when thou art alone , or with fitting company , dye as thou shouldest ; but do not dye impatiently and like a fox catch'd in a trap . For if you fear death you shall never the more avoid it , but you make it miserable . Fannius that kild himself for fear of death , dyed as certainly , as Portia that eat burning coals , or Cato that cut his own throat . To dye is necessary and natural , and it may be honourable : but to dye poorly , and basely , and sinfully , that alone is it , that can make a man unfortunate . No man can be a slave , but he that fears pain , or fears to die . To such a man nothing but chance and peaceable times can secure his duty , and he depends upon things without , sor his felicity ; and so is well but during the pleasure of his enemy , or a Thief , or a Tyrant , or it may be , of a dog , or a wilde bull . Prayers for the several Graces and parts of Christian Sobriety . A Prayer against Sensuality . O Eternal Father , thou that sittest in Heaven invested with essential Glories and Divine perfections , fill my soul with so deep a sence of the excellencies of spiritual and heavenly things , that my affections being weaned from the pleasures of the world , and the false allurements of sin , I may with great severity and the prudence of a holy discipline and strict desires , with clear resolutions and a free spirit have my conversation in Heaven and heavenly imployments ; that being in affections as in my condition a Pilgrim and a stranger here , I may covet after and labour for an abiding city , and at last may enter into and for ever dwell in the Coelestial Jerusalem which is the mother of us all , through Jesus Christ our Lord. Amen . For Temperance . O ALmighty God and gracious Father of Men , and Angels , who openest thy hand and fillest all things with plenty , and hast provided for thy servant sufficient to satisfie all my needs : teach me to use thy creatures soberly and temperately , that I may not with loads of meat or drink make the temptations of my enemy to prevail upon me , or my spirit unapt for the performance of my duty , or my body healthlesse , or my affections sensual and unholy . O my God , never suffer that the blessings which thou givest me may either minister to sin or sicknesse , but to health and holinesse , and thanksgiving , that in the strength of thy provisions I may cheerfully and actively and diligently serve thee : that I may worthily feast at thy table here , and be accounted worthy through thy grace to be admitted to thy table hereafter at the Eternal supper of the Lamb to sing an Allelujah to God the Father , the Son and the Holy Ghost for ever and ever . Amen . For Chastity : to be said especially by unmarried persons . ALmighty God , our most holy and eternal Father , who art of pure eyes , and canst behold no uncleannesse ; let thy gracious and holy Spirit descend upon thy servant , and reprove the spirit of Fornication and Uncleannesse , and cast him out , that my body may be a holy Temple , and my soul a Sanctuary to entertain the Prince of purities , the holy and eternal Spirit of God. O let no impure thoughts pollute that soul which God hath sanctified ; no unclean words pollute that tongue which God hath commanded to be an Organ of his praises ; no unholy and unchaste action rend the vail of that Temple where the holy JESUS hath been pleased to enter , and hath chosen for his habitation : but seal up all my senses from all vain objects , and let them be intirely possessed with Religion , and fortified with prudence , watchfulnesse and mortification : that I possessing my vessel in holiness , may lay it down with a holy hope , and receive it again in a joyful resurrection through Jesus Christ our Lord. Amen . A Prayer for the love of God , to be said by Virgins and Widows professed or resolved so to live : and may be used by any one . O Holy and purest Jesus who wert pleased to espouse every holy soul and joyn it to thee with a holy union , and mysterious instruments of religious society and communications , O fill my soul with Religion and desires , holy as the thoughts of Cherubim , passionate beyond the love of women , that I may love thee as much as ever any creature loved thee , even with all my soul , and all my faculties , and all the degrees of every faculty ; let me know no loves but those of duty and charity , obedience and devotion , that I may for ever run after thee who art the King of Virgins , and with whom whole kingdoms are in love ▪ & for whose sake Queens have dyed ; and at whose feet Kings with joy have laid their Crowns and Scepters : My soul is thine O dearest Jesu , thou art my Lord , and hast bound up my eyes and heart from all stranger affections ; give me for my dowry purity and humility , modes●y and devotion , charity and patience , & at last bring me into the Bride-chamber to partake of the felicities and to lye in the bosome of the Bride-groom to eternal ages , O holy and sweetest Saviour Jesus . Amen . A Prayer to be said by married persons in behalf of themselves and each other . O Eternal and gracious Father who hast consecrated the holy estate of marriage to become mysterious , and to represent the union of Christ and his Church , let thy holy Spirit so guide me in the doing the duties of this state , that it may not become a sin unto me ; nor that liberty which thou hast hallowed by the holy Jesus , become an occasion of licentiousnesse by my own weaknesse and sensuality : and do thou forgive all those irregularities and too sensual applications which may have in any degree discomposed my spirit and the severity of a Christian. Let me in all accidents and circumstances be severe in my duty towards thee , affectionate and dear to my wife [ or Husband ] a guide and good example to my family , and in all quietnesse , sobriety , prudence and peace a follower of those holy pairs who have served thee with godlinesse and a good testimony : and the blessings of the eternal God , blessings of the right hand , and of the left be upon the body and soul of thy servant my Wife [ or Husband ] and abide upon her [ or him ] till the end of a holy and happy life ; and grant that both of us may live together for ever in the embraces of the holy and eternal Jesus , our Lord and Saviour . Amen . A Prayer for the grace of Humility . O Holy and most gracious Master and Saviour Jesus , who by thy example and by thy precept , by the practise of a whole life and frequent discourses didst command us to be meek and humble in imitation of thy incomparable sweetnesse and great humility : be pleased to give me the grace as thou hast given me the commandment : enable me to do whatsoever thou commandest , and command whatsoever thou pleasest : O mortifie in me all proud thoughts , and vain opinions of my self : let me return to thee the acknowledgement and the sruits of all those good things thou hast given me , that by confessing I am wholly in debt to thee for them , I may not boast my self for what I have received and for what I am highly accountable : and for what is my own , teach me to be asham d and humbled , it being nothing but sin and misery , weaknesse & uncleannesse . Let me go before my brethren in nothing but in striving to do them honour and thee glory ; never to seek my own praise ; never to delight in it when it is offered ; that despising my self I may be accepted by thee in the honours with which thou shalt crown thy humble & despised servants for Jesus's sake in the kingdom of eternal glory . Amen . Acts of Humility and modesty by way of prayer and meditation . 1. Lord I know that my spirit is light and thorny , my body is bruitish and expos'd to sicknesse ; I am constant to folly , and inconstant in holy purposes : My labours are vain and fruitlesse ; my fortune full of change and trouble , seldome pleasing , never perfect : My wisdom is folly ; being ignorant even of the parts and passions of my own body : and what am I , O Lord , before thee , but a miserable person , hugely in debt , not able to pay ? 2. Lord I am nothing , and I have nothing of my self , I am lesse then the least of all thy mercies . 3. What was I before my birth ? First nothing , and then uncleannesse . What during my childehood ? weaknesse and folly . What in my youth ? folly still and passion , lust and wildenesse . What in my whole life ? a great sinner , a deceived and an abused person . Lord pity me , for it is thy goodnesse that I am kept from confusion and amazement when I consider the misery and shame of my person , and the defilements of my nature . 4. Lord what am I , and Lord what art thou ? What is man that thou art mindeful of him , and the son of Man that thou so regardest him ? 5. How can Man be justified with God ? or how can he be clean that is born of a Woman ? Behold even to the Moon and it shineth not , yea the Stars are not pure in his sight . How much lesse Man that is a Worm , and the son of Man which is a Worm ? Iob 25. A Prayer , for a contented spirit , and the grace of moderation and patience . O Almighty God , Father and Lord of all the Creatures , who hast disposed all things and all chances so as may best glorifie thy wisdom , and serve the ends of thy justice , and magnifie thy mercy , by secret and undiscernable wayes bringing good out of evil ; I most humbly b●seech thee to give me wisdom from above that I may adore thee and admire thy wayes , and footsteps which are in the great Deep and not to be searched out ; teach me to submit to thy providence in all things , to be content in all changes of person and condition , to be temperate in prosperity , and to reade my duty in the lines of thy mercy , and in adversity to be meek , patient and resign'd , and to look through the cloud , that I may wait for the consolation of the Lord , and the day of redemption ; in the mean time doing my duty with an unwearied diligence , and an undisturbed resolution , having no fondnesse for the vanities or possessions of this World , but laying up my hopes in Heaven and the rewards of holy living , and being strengthned with the Spirit in the inner man , through Jesus Christ our Lord. Amen . CHAP. III. Of Christian Iustice. IUstice is by the Christian Religion enjoyn'd in all its parts by these two propositions in Scripture . [ Whatsoever yee would that men should do to you , even so do to them . ] This is the measure of communicative justice , or of that justice which supposes exchange of things profitable , for things profitable : that as I supply your need , you may supply mine , as I do a benefit to you , I may receive one by you : and because every man may be injur'd by another , therefore his security shall depend upon mine : if he will not let me be safe , he shall not be safe himself , ( onely the manner of his being punish'd , is upon great reason both by God and all the World taken from particulars , and committed to a publick dis-interested person , who will do justice without passion , both to him and to me . ) If he refuses to do me advantage , he shall receive none when his needs require it . And thus God gave necessities to men , that all men might need ; and several abilities to severall persons , that each Man might help to supply the publick needs , and by joyning to fill up all wants , they may be knit together by justice , as the parts of the world are by nature : and he hath made us all obnoxicus to injuries , and made every little thing s●r●ng enough to do us hurt by some instrument or other ; and hath given us all a sufficient stock of self love , and desire of self preservation , to be as the chain to tye together all the pars of society , and to restrain us from doing violence , lest we be violently dealt withall our selves . The other part of justice is commonly called distributive , and is commanded in this rule , [ Render to all their dues , tribute to whom tribute is due , custome to whom custome , fear to whom fear , honour to whom honour . Owe no man any thing , but to love one another ] This justice is distinguished frō the first , because the obligation depends not upon contract or express bargain , but passes upon us by vertue of some command of God , or of our Superiour , by nature or by grace , by piety or religion , by trust or by office , according to that Commandment [ As every man hath received the gift , so let him minister the same one to another , as good stewards of the manifold grace of God. And as the first considers an equality of persons in respect of the contract or particular necessity : this supposes a difference of persons , and no particular bargains , but such necessary entercourses , as by the Laws of God or man are introduced . But I shall reduce all the particulars of both kindes to these four heads . 1. Obedience . 2. Provision . 3. Negotiation . 4. Restitution . Sect. I. Of Obedience to our Superiours . OUr Superiours are set over us in affairs of the World , or the affairs of the Soul , and things pertaining to Religion , and are called accordingly , Ecclesiastical or Civil ▪ Towards whom our duty is thus generally described in the new Testament . For Temporall or Civill Governours the Commands are these . [ Render to Caesar the things that are Caesars ] and [ Let every soul be subject to the higher powers : For there is no power but of God : The powers that be are ordained of God : whosoever therefore resisteth the power , resisteth the ordinance of God ; and they that resist shall receive to themselves damnation ] and [ Put them in minde to be subject to princip●lities and powers and to obey Magistrates ] and [ Submit your selves to every ordinance of man , for the Lords sake ; whether it be to the King as supreme , or unto Governours , as unto them that are sent by him for the punishment of evil doers , and the praise of them that do well . For Spiritual or Ecclesiastical governours thus we are commanded . [ Obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give an account ] and [ Hold such in reputation ] and [ to this end did I write that I might know the proof of you , whether ye be obedient in all things ] said S. Paul to the Church of Corinth . Our duty is reducible to practise by the following rules . Acts and duties of Obedience to all our Superiours . 1. We must obey all humane laws appointed and constituted by lawful Authority , that i● , of the supreme power , according to the constitution of the place in which we live : all laws I mean , which are not against the law of God. 2. In obedience to humane laws we must observe the letter of the Law where we can without doing violence to the reason of the Law , and the intention of the Law-giver : but where they crosse each other , the charity of the Law is to be preferred before its discipline , and the reason of it before the letter . 3. If the general reason of the Law ceases in our particular , and a contrary reason rises upon us , we are to procure dispensation , or leave to omit the observation of it in such circumstances ; if there be any persons or office appointed for granting it : but if there be none , or if it is not easily to be had , or not without an inconvenience greater then the good of the observation of the Law in our particular , we are dispensed withall in the nature of the thing , without further processe or trouble . 4. As long as the Law is obligatory , so long our obedience is due ; and he that begins a contrary c●stom without reason , sins : but he that breaks the law when the custom is entred and fixed , is excused , because it is supposed , the legislative power consents , when by not punishing , it suffers disobedience to grow up to a custome . 5. Obedience to humane laws must be for conscience sake : that is , because in such obedience publick order , and charity , and benefit is concerned : and because the Law of God commands us , therefore we must make a conscience in keeping the just Laws of Superiors : and although the matter before the making of the Law was indifferent , yet now the obedience is not indifferent , but next to the Laws of God , we are to obey the Laws of all our Superiours , who the more publick they are , the first they are to be in the order of obedience . 6. Submit to the punishment and censure of the Laws , and seek not to reverse their judgement by opposing , but by submitting , or flying , or silence to passe thorow it , or by it as we can : and although from inferiour Jugdes we may appeal where the Law permits us , yet we must sit down and rest in the judgement of the Supreme : and if we be wronged , let us complain to God of the injury , not of the persons , and he will deliver thy soul from unrighteous Judges . 7. Do not believe thou hast kept the Law , when thou hast suffered the punishment . For although patiently to submit to the power of the sword , be a part of obedience , yet this is such a part as supposes another lest undone : and the Law punishes , not because she is as well pleased in taking vengeance , as in being obeyed , but because she is displeased , she uses punishment as a means to secure obedience for the future , or in others . Therefore although in such cases the Law is satisfied , and the injury , and the injustice is paid for , yet the sins of irreligion , and scandal , and disobedience to God must still be so accounted sor , as to crave pardon , and be washed off by repentance . 8. Humane Laws are not to be broken with scandal , nor at all without reason ; for he that does it causelesly is a despiser of the Law , and undervalues the Authority . For humane Laws differ from divine Laws principally in this : 1. That the positive commands of a man may be broken upon smaller , and more reasons then the p●sitive com●ands of God : we may upon a smaller reason omit to keep any of the fasting dayes of the Church , then omit to give alms to the poor : onely this , the reason must bear weight according to the gravity and concernment of the Law ; a Law in a small matter may be omitted for a small reason , in a great matter not without a greater reason . And 2. The negative precepts of men may cease by many instruments , by contrary customs , by publick disrelish , by long omission : but the negative precepts of God never can cease , but when they are expressely abrogated by the same Authority . But what those reasons are that can dispence with the command of a man , a man may be his own Judge , and sometimes take his proportions from his own reason and necessity , sometimes from publick fame , and the practise of pious and severe persons , and from popular customs , in which a man shall walk most safely , when he does not walk alone , but a spiritual man takes him by the hand . 9. We must not be too forward in procuring dispensations : nor use them any longer then the reason continues for which we first procured them : for to be dispensed withall is an argument of natural infirmity , if it be necessary ; but if be not , it signifies an indisciplined and unmortified spirit . 10. We must not be too busie in examining the prudence and unreasonablenesse of humane Laws : for although we are not bound to believe them all to be the wisest , yet if by enquiring into the lawfulne●se of them , or by any other instrument we finde them to fail , of that wisdom with which some others are ordained , yet we must never make use of it to disparage the person of the Law-giver , or to counten●nce any mans disobedience , much lesse our own . 11. Pay that reverence to the person of thy Prince , of his Ministers , of thy Parents and spiritual Guides , which by the customs of the place thou livest in are usually paid to such persons in their several degrees : that is , that the highest reverence be paid to the highest person , and so still in proportion : and that this reverence be expressed in all the circumstances and manners of the city and nation . 12. Lift not up thy hand against thy Prince or Parent upon what pretence soever : but bear all personal affronts and inconveniences at their hands , and seek no remedy but by patience , and piety , yielding and praying , or absenting thy self . 13 Speak not evil of the Ruler of thy people , neither Curse thy Father or Mother , nor revile thy spiritual Guides , nor discover and lay naked their infirmities : but treat them with reverence and religion , and preserve their Authority sacred by esteeming their persons venerable . 14. Pay tribute and customes to Princes according to the Laws : and maintenance to thy Parents according to their necessity : and honourable support to the Clergy according to the dignity of the work , and the customs of the place . 15. Remember alwayes that duty to our Superiors is not an act of commutative justice , but of distributive : That is , although Kings and Parents and spiritual Guides are to pay a great duty to their Inferiours , the duty of their several charges and government : yet the good govovernment of a King and of Parents are actions of Religion as they relate to God , & of Piety as they relate to their people and families . And although we usually call them just Princes who administer their Laws exactly to the people , because the actions are in the matter of justice , yet in propriety of speech , they are rather to be called Pious , and Religious . For as he is not called a just Father that educates his children well , but pious ; so that Prince who defends and well rules his people , is Religious , and does that duty for which alone he is answerable to God. The consequence of which is this , so far as concerns our duty : If the Prince or Parent fail of their duty , we must not fail of ours : for we are answerable to them and to God too ; as being accountable to all our Superiours , and so are they to theirs : they are above us , and God is above them . Remedies against disobedience : and means to endear our obedience , by way of consideration . 1. Consider that all authority descends from God , and our Superiours bear the image of the Divine Power , which God imprints on them as on an image of clay , or a coin upon a lesse perfect mettal , which who so defaces , shall not be answerable for the losse or spoil of the materials , but the effacing the Kings Image , and in the same measure will God require it at our hands , if we despise his authority upon whomsoever he hath imprinted it . He that despiseth you , despiseth me . And Dathan and Abiram were said to be gathered together against the Lord. And this was S. Pauls argument for our obedience . [ The powers that be , are ordained of God. ] 2. There is very great peace and immunity from sin in resigning our wils up to the command of others : for provided that our duty to God be secured , their commands are warrants to us in all things else ; and the case of conscience is determined , if the command be evident and pressing : and it is certain , the action that is but indifferent , and without reward , if done onely upon our own choice , is an act of duty and of religion , and rewardable by the grace and favour of God , if done in obedience to the command of our Superiours . For since naturally we desire what is forbidden us , and ( sometimes there is no other evil in the thing , but that it is forbidden us ) God hath in grace enjoyned and proportionably accepts obedience as being directly opposed to the former irregularity , and it is acceptable , although there be no other good in the thing that is commanded us , but that it is commanded . 3. By obedience we are made a society and a republick , and distinguished from herds of Beasts , and heaps of Flyes , who do what they list , and are incapable of Laws , and obey none , and therefore are killed and destroyed , though never punished , and they never can have a reward . 4. By obedience we are rendred capable of all the blessings of government , signified by Saint Paul in these words [ He is the Minister of God to thee for good , ] and by Saint Peter in these [ Governours are sent by him for the punishment of evill doers , and for the praise of them that do well . ] And he that ever felt , or saw , or can understand the miseries of confusion in publick affaires , or amazement in a heap of sad , tumultuous , and indefinite thoughts , may from thence judge of the admirable effects of order , and the beauty of Government . What health is to the body , and peace is to the Spirit , that is Government to the societies of Men , the greatest blessing which they can receive in that temporal capacity . 5. No Man shall ever be fit to govern others that knows not first how to obey . For if the spirit of a Subject be rebellious , in a Prince it will be tyrannical and intolerable , and of so ill example , that as it will encourage the disobedience of others , so it will render it unreasonable for him to exact of others , what in the like case he refused to pay . 6. There is no sin in the World which God hath punisht with so great severity and high detestation as this of disobedience . For the crime of Idolatry God sent the Sword amongst his people , but it was never heard that the Earth opened and swallowed up any but Rebels against their Prince ▪ 7. Obedience is beter then the particular actions of Religion , and he serves GOD better that followes his Prince in lawful services , then he that refuses his command upon pretence hee must goe say his prayers ▪ But Rebellion is compar'd to that sin which of all sins seems the most unnatural and damned impiety . Rebellion is as the sin of Witchcraft . 8. Obedience is a complicated act of vertue , and many graces are exercised in one act of obedience . It is an act of Humility , of mortification and self-denial , of charity to God , of care of the publick , of order and charity to our selves and all our society , and a great instance of a victory over the most refractory and unruly passions . 9. To be a Subject is a greater temporal felicity then to be a King : for all eminent Governments according to their height have a great burden , huge care , infinite businesse , little rest , * innumerable ●ears , and all that he enjoyes above another is , that hee does enjoy the things of the World with other circumstances , and a bigger noise ; and if others go at his single command , it is also certain he must suffer inconvenience at the needs and disturbances of all his people : and the evils of one man , and of one family are not enough for him to bear , unlesse also he be almost crush'd with the evils of mankinde . He therefore is an ingrateful person that will presse the scales down with a voluntary load , and by disobedience put more thorns into the Crown or Mitre of his Superiour . Much better is the advice of S. Paul , Obey them that have the rule over you , as they that must give an account for your souls , that they may do it with joy and not with grief : for ( besides that it is unpleasant to them ) it is unprofitable for you . 10. The Angels are ministring spirits and perpetually execute the will and commandment of God : and all the wise men and all the good men of the world are obedient to their Governours : and the eternal Son of God esteemed it his Meat and drink to do the will of his Father , and for his obedience alone obtain'd the greatest glory : and no man ever came to perfection but by obedience : and thousands of Saints have chosen such institutions and maners of living , in which they might not choose their own work , nor follow their own will , nor please themselves , but be accountable to others , and subject to discipline , and obedient to command , as knowing this to bee the highway of the Crosse , the way that the King of sufferings and humility did choose , and so became the King of Glory . 11. No man ever perished who followed first the will of God , and then the will of his Superiours : but thousands have been damned meerly for following their own will , and relying upon their own judgements , and choosing their own work , and doing their own fancies : For if we begin with our selves , whatsoever seems good in our eyes , is most commonly displeasing in the eyes of God. 12. The sin of Rebellion , though it be a spiritual sin and imitable by Devils , yet it is of that disorder , unreasonablenesse and impossibility amongst intelligent spirits , that they never murmured or mutined in th●ir lower stations against their Superiours . Nay , the good Angels of an inferiour Order durst not revile a Devil of a higher Order . This consideration which I reckon to be most pressing in the discourses of reason and obliging next to the necessity of a Divine precept , we learn from S. Iude [ Likewise also these filthy dr●amers despise dominion and speak evil of dignities : And yet Michael the Archangel when contending with the Devil he disputed about the body of Moses durst not bring against him a railing accusation . But because our Superiours rule by their example , by their word or law , and by the rod , therefore in proportion there are several degrees and parts of obedience , of several excellencies and degrees towards perfection . Degrees of Obedience . 1. The first is the obedience of the outward work : and this is all that Humane Lawes of themselves regard ; for because Man cannot judge the heart , therefore it prescribes nothing to it : the publick end is served not by good wishes , but by real and actual performances ; and if a Man obeyes against his will he is not punishable by the Laws . 2 The obedience of the will , and this is also necessary in our obedience to Humane Lawes , not because man requires it for himself , but because God commands it towards Man ; and of it ( although Man cannot , yet ) God will demand account . For we are to do it as to the Lord and not to men ; and therefore we must do it willingly . But by this means our obedience in private is secur'd against secret arts and subterfuges ; and when we can avoid the punishment , yet we shall not decline our duty , but serve Man for Gods sake , that is , cheerfully , promptly , vigorously , for these are the proper parts of willingnesse and choice . 3. The understanding must yeeld obedience in general , though not in the particular instance ; that is , we must be firmly perswaded of the excellency of the obedience , though we be not bound in all cases to think the particular Law to be most prudent . But in this , our rule is plain enough . Our understanding ought to be inquisitive whether the civil constitution agree with our duty to God ; but we are bound to inquire no further ; And therefore beyond this , although he , who having no obligation to it ( as Counsellours have ) inquires not at all into the wisdome or reasonablenesse of the Law , be not alwayes the wisest Man , yet he is ever the best Subject . For when he hath given up his understanding to his Prince and Prelate , provided that his duty to God be secured by a precedent search , hath also with the best , and with all the instruments in the World secured his obedience to Man. Sect. 2. Of Provision , or that part of Iustice which is due from Superiours to Inferiours . AS God hath imprinted his authority in several parts upon several estates of Men , as Princes , Parents , Spiritual Guides , so he hath also delegated and committed parts of his care and providence unto them , that they may be instrumental in the conveying such blessings which God knowes we need , and which hee intends should be the effects of Government . For since GOD governes all the World as a King , provides for us as a Father , and is the great Guide and Conductor of our spirits as the Head of the Church , and the great Shepherd and Bishop of our souls , they who have portions of these dignities , have also their share of the administration : the sum of all which is usually signified in these two words [ Governing ] and [ Feeding ] and is particularly recited in the following rules . Duties of Kings and all the Supreme power , as , Lawgivers . 1. Princes of the people and all that have Legislative power must provide useful and good Lawes for the defence of propriety , for the encouragement of labour , for the safeguard of their persons , for determining controversies , for reward of noble actions , and excellent arts and rare inventions , for promoting trade , and enriching their people . 2. In the making Lawes Princes must have regard to the publick dispositions , to the affections and disaffections of the people ; and must not introduce a Law with publick scandal and displeasure : but consider the publick benefit , and the present capacity of affairs and general inclinations of mens mindes . For he that enforces a Law upon a people against their first and publick apprehensions tempts them to disobedience , and makes Lawes to become snares and hooks to catch the people , and to enrich the treasury with the spoil and tears and curses of the Communalty , and to multiply their mutiny and their sin . 3. Princes must provide that the Lawes be duely executed : for a good Law without execution is like an unperformed promise : and therefore they must be severe exactors of accounts from their Delegates and Ministers of Justice . 4. The severity of Lawes must be temper'd with dispensations , pardons , and remissions according as the case shall alter , and new necessities be introduced , or some singular accident shall happen , in which the Law would be unreasonable or intolerable as to that particular . And thus the people with their importunity prevailed against Saul in the case of Ionathan , and obtained his pardon for breaking the Law which his Father made , because his necessity forced him to taste honey , and his breaking the Law in that case did promote that service whose promotion was intended by the Law. 5. Princes must be Fathers of the people , and provide such instances of gentlenesse , ease , wealth , and advantages , as may make mutuall confidence betweene them ; and must fix their security under GOD in the love of the people , which therefore they must with all arts of sweetnesse , remission , popularity , noblenesse and sincerity endeavour to secure to themselves . 6. Princes must not multiply publick Oathes without great , eminent , and violent necessity , lest the security of the King become a snare to the people , and they become false when they see themselves suspected , or impatient when they are violently held fast : but the greater and more useful caution is upon things then upon persons ; and if security of Kings can be obtain'd otherwise , it is better that Oathes should be the last refuge , and when nothing else can be sufficient . 7. Let not the people be tempted with arguments to disobey , by the imposition of great and unnecessary taxes : for that lost to the son of Solomon the dominion of the ten Tribes of Israel . 8. Princes must in a special manner bee Guardians of Pupils and Widows , not suffering their persons to be oppressed , or their states imbecill'd , or in any sense be exposed to the rapine of covetous persons , but be provided for by just lawes , and provident Judges , and good Guardians , ever having an ear ready open to their just complaints , and a heart full of pity , and one hand to support them , and the other to avenge them . 9. Princes must provide that the Laws may be so administred , that they be truly and really an ease to the people , not an instrument of vexation : and therefore must be careful that the shortest and most equal wayes of trials be appointed , fees moderated , and intricacies and windings as much cut off as may bee , lest injured persons be forced to perish under the oppression , or under the Law , in the injury or in the suit . Laws are like Princes , the best and most beloved , who are most easie of accesse . 10. Places of judicature ought at no hand to be sold by pious Princes , who remember themselves to be Fathers of the people . For they that buy the Office will sell the act , and they that at any rate will be judges , will not at an easie rate do justice ; and their bribery is lesse punishable , when bribery opened the door by which they entred . 11. Ancient priviledges , favours , customes , and Acts of grace indulged by former Kings to their people , must not without high reason and great necessities be revoked by their successours ; nor forseitures be exacted violently , nor penal Laws urged rigorously , nor in light cases , nor Lawes be multiplied without great need , nor vitious persons which are publickly and deservedly hated , be kept in defiance of popular desires , nor any thing that may unnecessarily make the yoke heavie , and the affection light , that may increase murmures , and lessen charity ; alwayes remembring , that the interest of the Prince and the People is so infolded in a mutual imbrace , that they cannot be untwisted without pulling a limb off , or dissolving the bands and conjunction of the whole body . 12. All Princes must esteem themselves as much bound by their word , by their grants , & by their promises , as the meanest of their Subjects are by the restraint and penalty of Laws : and although they are superiour to the people , yet they are not superiour to their own voluntary concessions ; and ingagements , their promises and Oathes , when once they are passed from them . The Duty of Superiours as they are Iudges . 1. Princes in judgement , and their Delegate Judges must judge the causes of all persons uprightly and impartially , without any personal consideration of the power of the mighty , or the bribe of the rich , or the needs of the poor . For although the poor must fare no worse for his poverty , yet in justice he must fare no better for it : And although the rich must be no more regarded , yet he must not be lesse . And to this purpose the Tutor of Cyrus instructed him , when in a controversie where a great Boy would have taken a large coat from a little Boy because his own was too little for him , and the others was too big , hee adjudged the great coat to the great Boy : his Tutor answered , Sir , If you were made a Judge of decency or fitnesse , you had judged well in giving the biggest to the biggest : but when you were appointed Judge , not whom the coat did fit , but whose it was , you should have considered the title , and the possession , who did the violence , and who made it , or who bought it ? And so it must be in judgements between the rich and the poor : it is not to be considered what the poor Man needs , but what is his own . 2. A Prince may not , much lesse may inferiour Judges deny justice when it is legally and competently demanded : and if the Prince will use his Prerogative in pardoning an offender against whom justice is required , he must be carefull to give satisfaction to the injured person , or his Relatives by some other instrument ; and be watchful to take away the scandal , that is , lest such indulgence might make persons more bold to do injury : and if hee spares the life , let him change the punishment into that which may make the offender ( if not suffer justice , yet ) doe justice , and more real advantage to the injured person . These rules concern Princes and their Delegates in the making or administring Laws , in the appointing rules of justice and doing acts of judgement . The duty of Parents to their Children and Nephews is briefly described by S. Paul. The Duty of Parents to their Children . 1. Fathers provoke not your Children to wrath , that is , be tender boweld , pitiful and gentle , complying with all the infirmities of the Children ; and in their several ages proportioning to them several usages according to their needs and their capacities . 2. Bring them up in the nurture and admonition of the Lord , that is , secure their religion , season their younger years with prudent and pious principles , make them in love with vertue , and make them habitually so , before they come to choose or to discern good from evil , that their choice may be with lesse difficulty and danger . For while they are under discipline , they suck in all that they are first taught , and believe it infinitely , provide for them , wise , learned and vertuous Tutors a , & good company and discipline * , seasonable baptism , catechism and confirmation . For it is a great folly to heap up much wealth for our Children , and not to take care concerning the Children for whom we get it . It is as if a man should take more care about his shooe then about his foot . 3. Parents must shew piety at home , that is , they must give good example and reverent deportment , in the face of their children ; and all those instances of charity , which usualy endear each other ; sweetnesse of conversation , af●ability , frequent admonition , all significations of love and tendernesse , care and watchfulnesse must be expressed towards Children , that they may look upon their Parents as their friends and patrons , their defence and sanctuary , their treasure and their Guide . Hither is to be reduced the nursing of Children , which is the first and most natural and necessary instance of piety , which Mothers can shew to their Babes ; a dutie from which nothing will excuse , but a disability , sicknesse , danger , or publick necessitie . 4. Parents must provide for their own according to their condition , education , and imployment ; called by S. Paul , a laying up for the Children , that is , an enabling them by competent portions , or good trades , arts or learning to defend themselves against the chances of the world , that they may not be exposed to temptation , to beggery , or unworthy arts : and although this must be done without covetousnesse , without impatient and greedy desires of making them rich , yet it must be done with much care , and great affection , with all reasonable provision , and according to our power : and if we can without sin improve our estates for them , that also is part of the duty we owe to God for them : and this rule is to extend to all that descend from us , although we have been overtaken in a fault , and have unlawfull issue ; they also become part of our care , yet so as not to injure the production of the lawful bed . 5. This duty is to extend to a provision of conditions and an estate of life . Parents must according to their power and reason provide Husbands or Wives for their children * . In which they must secure piety and † Religion , and the affection and love of the interested persons ; and after these , let them make what provisions they can for other conveniences or advantages : Ever remembring that they can do no injury more afflictive to the children then to joyn them with cords of a disagreeing affection : It is like tying a Wolf and a Lamb , or planting the Vine in a Garden of Coleworts . Let them be perswaded with reasonable inducements to make them willing and to choose according to the parents wish , but at no hand let them be forced . Better to sit up all night , then to go to bed with a Dragon . The duty of Husbands , &c. See Chapt. 2. Sect. 3. Rules for married persons . 1 Husbands must give to their wives , love , maintenance , duty , and the sweetnesses of conversation [ and wives * must pay to them all they have , or can with the interest of obedience and reverence ] and they must be complicated in affections and interest , that there be no distinction between them of Mine and Thine : And if the title be the mans , or the womans , yet the use must be common , onely the wisdom of the man is to regulate all extravagancies and indiscretions : in other things , no question is to be made ; and their goods should be as their children not to be divided , but of one possession and provision : whatsoever is otherwise is not marriage but merchandise . And upon this ground I suppose it was , that S. a Basil commended that woman , who took part of her Husbands goods to do good works withall : for supposing him to be unwilling , and that the work was his duty , or hers alone , or both theirs in conjunction , or of great advantage to either of their souls , and no violence to the support of their families , she hath right to all that : And Abigail of her own right made a costly present to David , when her husband Nabal had refused it . The Husband must b rule over his wife , as the soul does over the body , obnoxious to the same sufferings , and bound by the same affections , and doing or suffering by the permissions and interest of each other : that ( as the old Philosopher said ) as the humours o● the body are mingled with each other in their whole substances : so marriage may be a mixture of interests , of bodies , of mindes , of friends , a conjunction † of the whole life , and the noblest of friendships . But if after all the ●air deportments , and innocent chast complyances the Husband be morose and ungentle , let the ‖ Wife discourse thus : If while I do my duty my Husband neglects me , what will he do if I neglect him ? And if she thinks to be separated by reason of her husbands unchast life , let her consider , that then the man will be uncurably ruined , and her Rivals could wish nothing more then that they might possesse him alone The duty of Masters of Families . 1. The same care is to extend to all of our family in their proportions as to our Children● for as by S. Pauls oeconomie the Heir dif●ers nothing from a servant while he is in minority : so a servant should differ nothing from a childe in the substantial part of the care ; and the difference is onely in degrees : Servants and Masters are of the same kinred , of the same nature , and heirs of the same promises , and therefore * 1. must be provided of necessaries for their support and maintenance . 2. They must be used with mercy . 3. Their work must be tolerable and merciful . 4. Their restraints must be reasonable . 5. Their recreations fitting and healthful . 6. Their religion and the interest of souls taken care of . 7. And Masters must correct their servants with gentlenesse , prudence and mercy , not for every slight fault , not alwayes , not with upbraiding and disgraceful language , but with such onely as may expresse and reprove the fault , and amend the person . But in all these things measures are to be taken by the contract made , by the Laws and Customs of the place , by the sentence of prudent and merciful men , and by the cautions and remembrances given us by God , such as is that written by S. Paul , [ as knowing that we also have a Master in Heaven . ] The Master must not be a lyon in his house , lest his power be obeyed , and his person hated ; his eye be wayted on , and his businesse be neglected in secret . No servant will do his duty unlesse he make a conscience , or love his Master : if he does it not for Gods sake or his masters , he will not need to do it alwayes for his own . The Duty of Guardians , or Tutors . Tutors and Guardians are in the place of Parents , and what they are in fiction of Law ; they must remember as an argument to engage them to do in reality of duty . They must do all the duty of Parents , excepting those obligations which are merely natural . ●he duty of Ministers and Spiritual Guides to the people is of so great burden , so various rules , so intricate and busie caution , that it requires a distinct tractate by it self . SECT . III. Of Negotiation , or Civil Contracts . THis part of Justice is such as depends upon the Laws of Man directly , and upon the Laws of God onely by consequence and indirect reason : and from civil Laws or private agreements it is to take its estimate and measures : and although our duty is plain and easy , requiring of us honesty in contracts , sincerity in affirming , simplicity in bargaining , and faithfulnesse in performing , yet it may be helped by the addition of these following rules and considerations . Rules and measures of justice in bargaining . 1. In making contracts use not many words ▪ for all the businesse of a bargain is summed up in few sentences : and he that speaks least , means fairest , as having fewer opportunities to deceive . 2. Lye not at all , neither in a little thing nor in a great , neither in the substance nor in the circumstance , neither in word nor deed : that is , pretend not what is false , cover not what is true , and let the measure of your affirmation or denyal be the understanding of your contractor : for he that deceives the buyer or the seller by speaking what is true in a sense not intended or understood by the other , is a lyar and a thief . For in bargains you are to avoid not onely what is false , but that also which deceives . 3. In prices of bargaining concerning uncertain Merchandizes you may buy as cheap ordinarily as you can , and sell as dear as you can , so it be 1. without violence , and 2. when you contract on equal terms , with persons in all senses ( as to the matter and skill of bargaining ) equal to your self , that is , Merchants with Merchants , wise men with wise men , rich with rich : and 3. when there is no deceit , and no necessity , and no Monopoly : For in these cases , viz. when the Contractors are equal , and no advantage on either side , both parties are voluntary , and therefore there can be no injustice or wrong to either . But then adde also this consideration , that the publick bee not oppressed by unreasonable and unjust rates : for which the following rules are the best measure . 4. Let your prices be according to that measure of good and evil which is established in the fame and common accounts of the wisest and most merciful Men skill'd in that manufacture or commodity ; and the gain such which without scandal is allowed to persons in all the same circumstances . 5. Let no prices be heightned by the necessity or unskilfulnesse of the contractor ; for the first is direct uncharitablenesse to the person , and injustice in the thing ( because the Mans necessity could no● naturally enter into the consideration of the value of the commodity ) and the other is deceit and oppression : much lesse must any Man make necessities ; as by ingrossing a commodity , by monopoly , by detaining corn , or the like indirect arts : for such persons are unjust to all single persons with whom in such cases they contract , and oppressors of the publick . 6. In entercourse with others do not do all which you may lawfully do ; but keep something within thy power : and because there is a latitude of gain in buying and selling , take not thou the utmost peny that is lawfull , or which thou thinkest so ; for although it be lawful , yet it is not safe ; and he that gains all that he can gain lawfully this year , possibly next year will be tempted to gain something unlawfully . 7. He that sels dearer by reason he s●ls not for ready money , must increase his price no higher then to make himself recompence for the losse which according to the Rules of trade he sustained by his forbearance , according to common computation , reckoning in also the hazard , which he is prudently , warily , and charitably to estimate : But although this be the measure of his justice , yet because it happens either to their friends , or to necessitous and poor persons , they are in these cases to consider the rules of friendship and neighbourhood , and the obligations of charity , lest justice turn in●o unmercifulnesse . 8. No Man is to be raised in his price or rents in regard of any accident , advantage or disadvantage of his person . A Prince must be used conscionably as well as a common person , and a Beggar be treated justly as well as a Prince ; with this onely difference , that to poor persons the utmost measure and extent of justice is unmerciful , which to a rich person is innocent , because it is just , and he needs not thy mercy and remission . 9. Let no Man for his own poverty become more oppressing and cruel in his bargain , but quietly , modestly , diligently , and patiently recommend his estate to God , & follow its interest and leave the success to him : for such courses will more probably advance his trade , they will certainly procure him a blessing , and a recompence , and if they cure not his poverty , they will take away the evil of it : and there is nothing el●e in it that can trouble him . 10. Detain not the wages of the hireling : for every degree of detention of it beyond the time is injustice , and uncharitablenesse , and grindes his face till tears and blood come out : but pay him exactly according to Covenant , or according to his needs . 11. Religiously keep all promises and Covenants , though made to your disadvantage , though afterwards you perceive you might have been better : & let not any precedent act of yours be altered by any after-accident . Let nothing make you break your promise , unlesse it be unlawful or impossible , that is , either out of your natural , or out of your civil power , your self being under the power of another ; or that it be intolerably inconvenient to your self , and of no * advantage to another ; or that you have leave expressed , or reasonably presumed . 12. Let no Man take wages or fees for a work that he cannot do , or cannot with probability undertake , or in some sense profitably , and with ease , or with advantage manage : Physicians must not meddle with desperate diseases , and known to be incurable , without declaring their sense before hand ; that if the patient please he may entertain him at adventure , or to do him some little ease . Advocates must deal plainly with their Clients , and tell them the true state and danger of their case ; and must not pretend confidence in an evil cause : but when he hath so cleared his own innocence ; if the Client will have collateral and legal advantages obtained by his industry , he may engage his endeavour , provided he do no injury to the right cause , or any Mans person . 13. Let no Man appropriate to his own use what God by a special mercy , or the Republick hath made common ; for that is both against Justice and Charity too : and by miraculous accidents God hath declared his displeasure against such inclosures . When the Kings of Naples enclosed the Gardens of Oenotria , where the best Manna of Calabria descends , that no Man might gather it without paying tribute ; the Manna ceased , till the tribute was taken off ; and then it came again , and so till after the third trial , the Princes found they could not have that in proper which GOD made to be common , they left it as free as GOD gave it . The like hapned in Epire when Lysnnachus laid an impost upon the Tragasaean Salt , it vanished , till Lysimachus left it publick . And when the procurators of King Antigonus imposed a rate upon the sick people that came to Edepsum to drink the waters which were lately sprung and were very healthful , instantly the waters dried up , and the hope of gain perished . The summe of all is in these words of Saint Paul , [ Let no man go beyond and defraud his brother in any matter ; because the Lord is the avenger of all such ] and our blessed Saviour in the enumerating the duties of justice , besides the Commandement of [ Do not steal ] addes [ Defraud not ] forbidding ( as a distinct explication of the old Law ) the tacite and secret thest of abusing our Brother in Civil Contracts . And it needs no other arguments to enforce this caution , but only , that the Lord hath undertaken to avenge all such persons : And as he alwayes does it in the great day of recompences : so very often he does it here , by making the unclean portion of injustice to be as a Cankerworm eating up all the other increase : it procures beggery , and a declining estate , or a caytive , cursed spirit , an ill name , the curse of the injured and oppressed person , and a Fool or a Prodigal to be his Heir . SECT . IV. Of Restitution . REstitution is that part of Justice to which a man is obliged by a precedent contract or a soregoing ●ault , by his own act , or another mans , either with , or without his will. He that borrows is bound to pay , and much more he ●hat s●●als or cheats . For if he that borrows and payes not when he is able be an unjust person , and a robber , because he possesses another mans goods to the right owners prejudice● then , he that took them at first without leave is the same thing in every instant of his possession , which the Debter is after the time in which he should and could have made payment . For in all sins we are to distinguish the transient or passing act frō the remaining effect or evil . The act of stealing was soon over , and cannot be undone , and for it the sinner is onely answerable to God , or his Vicegerent , and he is in a particular manner appointed to expiate it , by suffering punishment , and repenting , and asking pardon , and judging and condemning himself , doing acts of justice and charity in opposition & contradiction to that evil action . But because in the case of stealing there is an injury done to our neighbour , and the evil still remains after the action is past , therfore for this we are accountable to our neighbour , and we are to take the evil off from him which we brought upon him , or else he is an injured person , a sufferer all the while : and that any man should be the worse for me and my direct act , and by my intention , is against the rule of equity , of justice and of charity ; I do not that to others which I would have done to my self , for I grow richer upon the ruines of his fortune . Upon this ground , it is a determined rule in Divinity , Our sin can never be pardoned till we have restored what we unjustly took , or wrongfully detain : restored it ( I mean ) actually , or in purpose and desire , which we must really perform when we can : and this doctrine , besides its evident and apparent reasonablenesse , is derived from the expresse words of Scripture , reckoning Restitution to be a part of Repentance , necessary in order to the remission of our sins . [ If the wicked restore the pledge , give again that he had robbed , &c. he shall surely live , he shall not dye . ] The practise of this part of justice is to be directed by the following Rules . Rules of making Restitution . 1. Whosoever is an effective , real cause of doing his Neighbour wrong , by what instrument soever he does it , ( whether by commanding or incouraging it , by counselling or commending a it , by acting it , or not b hindering it when he might and ought , by concealing it , or receiving it ) is bound to make restitution to his Neighbour ; if without him the injury had not been done , but by him , or his assistance it was . For by the same reason that every one of these is guilty of the sin , and is cause of the injury , by the same they are bound to make reparation ; because by him his Neighbour is made worse , and therefore is to be put into that state from whence he was forced . And suppose that thou hast perswaded an injury to be done to thy Neighbour , which others would have perswaded if thou hadst not , yet thou art still obliged , because thou really didst cause the injury ; just as they had been obliged if they had done it ; and thou art not at all the lesse bound by having persons as ill inclined as thou wert . 2. He that commanded the injury to be done , is first bound : then , he that did it ; and after these they also are obliged who did so assist , as without them the thing would not have been done . If satisfaction be made by any of the former , the latter is tyed to repentance , but no restitution : But if the injured person be not righted , every one o● them is who●ly guilty of the injustice , and therefore bound to restitution singlely and intirely . 3. Whosoever intends a little injury to his Neighbour , and acts it , and by it a greater evil accidentally comes , he is obliged to make an intire reparation of all the injurie , of that which he intended , and of that which he intended not , but yet acted by his own instrument , going further then he at first purposed it . He that set fire on a plane Tree to spite his Neighbour , and the plane Tree set fire upon his Neighbours House , is bound to pay for all the losse , because it did all arise from his own ill intention . It is like murder committed by a drunken person , involuntary in some of the effect , but voluntary in the other parts of it , and in all the cause , and therefore the guilty person is answerable for all of it . And when Ariarathes the Cappadocian King had but in wantonesse stop'd the mouth of the river Melanus , although he intended no evil , yet Euphrates being swell'd by that means , and bearing away some of the strand of Cappadocia did great spoil to the Phrygians and Galatians , and therefore by the Roman Senate was condemned in three hundred talents towards reparation of the damage . Much rather therefore when the lesser part of the evil was directly intended . 4. He that hinders a charitable person from giving alms to a poor man is tyed to restitution , if he hindred him by fraud or violence . Because it was a right which the poor man had when the good man had designed and resolved it ; and the fraud or violence hinders the effect , but not the purpose , and therefore he who used the deceit or the force is injurious , and did damage to the poor man. But if the alms were hindered onely by intreaty , the hinderer is not tyed to restitution , because intreaty took not liberty away from the giver , but left him still Master of his own act , and he had power to alter his purpose , and so long there was no injustice done . The same is the case of a Testator giving a legacy either by kindenesse , or by promise and common right . He that hinders the charitable Legacy by fraud or violence , or the due Legacy by intreaty is equally obliged to restitution . The reason of the latter part of this case is , because he that intreats or perswades to a sin is as guilty as he that acts it : and if without his perswasion the sin and the injury would not be acted , he is in his kinde the intire cause , and therefore obliged to repair the injury as much as the person that does the wrong immediately . 5. He that refuses to do any part of his duty ( to which he is otherwise obliged ) without a bribe , is bound to restore that money , because he took it in his Neighbours wrong , and not as a salary for his labour , or a reward of his wisdom ( for his stipend hath paid all that , or ) he hath obliged himself to do it by his voluntary undertaking . 6. He that takes any thing from his Neighbour which was justly forfeited , but yet takes it not as a Minister of justice , but to satisfie his own revenge or avarice , is tyed to repentance but not to restitution . For my Neighbour is not the worse for my act , for thither the Law and his own demerits bore him , but because I took the forfeiture indirectly I am answerable to God , for my unhandsome , unjust , or uncharitable circumstances . Thus Philip of Macedon was reproved by Aristides for destroying the Phocenses ; because although they deserved it , yet he did it not in prosecution of the law of Nations , but to enlarge his own dominions . 7. The heir of an oblig'd person is not bound to make restitution , if the obligation passed onely by a personal act : but if it passed from his person to his estate , then the estate passes with all its burden . If the Father by perswading his neighbour to do injustice ●e bound to restore , the action is extinguished by the death of the Father ; because it was onely the Fathers sin that bound him , which cannot directly binde the son ; therefore the son is free . And this is so in all personal actions , unlesse where the civil Law interposes and alters the case . These rules concern the persons that are obliged to make restitution : the other circumstances of it are thus described . 8. He that by fact , or word , or signe , either fraudulently , or violently does hurt to his Neighbours body , life , goods , good name , friends , or soul is bound to make restitution in the several instances , according as they are capable to be made . In all these instances we must separate intreaty and inticements from deceit or violence . If I perswade my Neighbour to commit adultery , I still leave him or her in their own power : and though I am answerable to God for my sin , yet not to my Neighbour . For I made her to be willing ; yet she was willing a , that is , the same at last as I was at first : but if I have used fraud , and made her to believe a lie b , upon which confidence she did the act , and without it she would not ( as if I tell a woman her Husband is dead , or intended to kill her , or is himself an adulterous man ) or if I use violence , that is , either force her or threaten her with death , or a grievous wound , or any thing that takes her from the liberty of her choice , I am bound to restitution , that is , to restore her to a right understanding of things and to a full liberty , by taking from her the deceit or the violence . 9. An Adulterous person is tyed to restitu - of the injury , so far as it is reparable , and can be made to the wronged person ; that is , to make provision for the children begotten in unlawful embraces , that they may do no injury to the legitimate by receiving a common portion : and if the injured person do account of it , he must satisfie him with money for the wrong done to his bed . He is not tyed to offer this , because it is no proper exchange , but he is bound to pay it , if it be reasonably demanded : for every man hath justice done him , when himself is satisfyed , though by a word , or an action , or a peny . 10. He that hath kild a man is bound to restitution by allowing such a maintenance to the children and neer relatives of the deceased as they have lost by his death , considering and allowing for all circumstances of the mans age , and health , and probability of living . And thus Hercules is said to have made expiation for the death of Iphitus whom he slew , by paying a mulct to his children . 11. He that hath really lessened the same of his neighbour by fraud or violence is bound to restore it by its proper instruments : such as are confession of his fault , giving testimony of his innocence or worth , doing him honour , or ( if that will do it , and both parties agree ) by money which answers all things . 12. He that hath wounded his neighbour is tyed to the expences of the Surgeon & other incidences , and to repair whatever loss he sustains by his disability to work or trade : & the same is in the case of false imprisonment ; in which cases onely the real e●fect and remaining detriment are to be mended and repaired : for the action it self is to be punished or repented of , and enters not into the question of restitution . But in these and all other cases the injured person is to be restor'd to that perfect and good condition from which he was removed by my fraud or violence , so far as is possible . Thus a ravisher must repair the temporal detriment of injury done to the maid , and give her a dowry , or marry her if she desire it . For this restores her into that capacity of being a good wife , which by the injury was lost , as far as it can be done . 13. He that robbeth his Neighbour of his goods , or detains any thing violently or fraudulently , is bound not onely to restore the principall , but all its fruits and emoluments which would have accrued to the right owner during the time of their being detained . * By proportion to these rules , we may judge of the obligation that lyes upon all sorts of injurious persons : that sacrilegious , the detainers of tithes , cheaters of mens inheritances , unjust Judges , false witnesses and accusers , those that do fraudulently or violently bring men to sin , that force men to drink , that laugh at and disgrace vertue , that perswade servants to run away , or commend such purposes , violent persecutors of religion in any instance ; and all of the same nature . 14. He that hath wronged so many , or in that manner ( as in the way of daily trade ) that he knows not in what measure he hath done it , or who they are ; must redeem his fault by alms , and largesses to the poor , according to the value of his wrongful dealing , as neer as he can proportion it . Better it is to go begging to Heaven , then to go to Hell laden with the spoils of rapine and injustice . 15. The order of paying the debts of contract , or restitution , are in some instances set down by the civil laws of a kingdom , in which cases their rule is to be observed : In destitution or want of such rules , we are 1. to observe the necessity of the Creditor . 2. Then the time of the delay : and 3. The special obligations , of friendship or kindenesse : and according to these in their several degrees , make our restitution , if we be not able to do all that we should : but if we be , the best rule is to do it as soon as we can , taking our accounts in this as in our humane actions , according to prudence , and civil or natural conveniences or possibilities ; onely securing these two things . 1. That the duty be not wholly omitted : and 2. That it be not deferred at all out of covetousnesse , or any other principle that is vitious . Remember , that the same day in which Zacheus made restitution to all whom he had injured , the same day Christ himself pronounced that salvation was come to his house . *** 16. But besides the obligation arising from contract or default , there is one of another sort which comes from kindenesse , and the acts of charity and friendship . * He that does me a favour hath bound me to make him a return of thankfulnesse . The obligation comes not by covenant , not by his own expresse intention , but by the nature of the thing ; and is a duty springing up within the spirit of the obliged person , to whom it is more natural to love his friend , and to do good for good , then to return evil for evil : because a man may forgive an injury , but he must never forget a good turne . For every thing that is excellent , and every thing that is profitable , whatsoever is good in it self or good to me , cannot but be beloved ; and what we love , we naturally cherish and do good to . He therefore that refuses to do good to them whom he is bound to love , or to love that which did him good , is unnatural and monstrous in his affections , and thinks all the world borne to minister to him , with a greedinesse worse then that of the sea , which although it receives all rivers into it self , yet it furnishes the clouds and springs with a return of all thy need . Our duty to benefactors is to esteem and love their persons : to make them proportionable returns of service or duty , or profit , according as we can , or as they need , or as opportunity presents it self , and according to the greatnesses of their kindnesses : and to pray to God to make them recompence for all the good they they have done to us ; which last office is also requisite to be done for our Creditors , who in charity have relieved our wants . Prayers to be said in relation to the several Obligations and Ofces of Iustice. A Prayer for the Grace of Obedience : to be said by all persons under Co●mand . O Eternal God , Great Ruler of Men and Angels , who hast constituted all things in ● wonderful order , making all the creatures subject to man , and one man to another , and all to thee , the last link of this admirable chain being fastned to the foot of thy throne : teach me to obey all those whom thou hast set over me , reverencing their persons , submitting indifferently to all their lawful commands , cheerfully undergoing those burdens which the publick wisdom and necessity shall impose upon me ; at no hand murmuring against government , lest the Spirit of pride and mutiny , of murmur and disorder enter into me , and consigne me to the portion of the disobedient and rebellious , of the Despisers of dominion , and revilers of dignity . Grant this O holy God for his sake , who for his obedience to the Father hath obtained the glorification of eternal ages , our Lord and Saviour Jesus Christ. Amen . Prayers for Kings and all Magistrates , for our Parents spiritual and natural , are in the following Letanies at the end of the fourth Chapter . A Prayer to be said by Subjects , when their Land is invaded and over-run by barbarous or wicked people , enemies of the Religion , or the Government . I. O Eternal God , thou alone rulest in the Kingdoms of men , thou art the great God of battels and recompences , and by thy glorious wisdom , by thy Almighty power , & by thy secret providence , doest determine the events of war and the issues of humane counsels and the returns of peace and victory , now at least be pleased to let the light of thy countenance , and the effects of a glorious mercy , & a gracious pardon return to this Land. Thou seest how great evils we suffer under the power & tyranny of war , & although we submit to , & adore thy justice in our sufferings , yet be pleased to pity our misery , to hear our complaints , and to provide us of remedy against our present calamities : let not the defenders of a righteous cause go away ashamed , nor our counsels be for ever confounded , nor our parties defeated , nor religion suppressed , nor learning discountenanced , and we be spoiled of all the exteriour ornaments , instruments and advantages of piety , which thou hast been pleased formerly to minister to our infirmities , for the interests of learning and religion . Amen . II. WE confesse dear God , that we have deserved to be totally extinct and separate from the Communion of Saints , and the comforts of Religion , to be made servants to ignorant , unjust and inferiour persons , or to suffer any other calamitie which thou shalt allot us as the instrument of thy anger , whom we have so often provoked to wrath and jealousie . Lord we humbly lye down under the burden of thy rod , begging of thee to remember our infirmities , and no more to remember our sins , to support us with thy staff , to lift us up with thy hand , to refresh us with thy gracious eye ▪ and if a sad cloud of temporal infelicities must still encircle us , open unto us the window of Heaven , that with an eye of faith and hope we may see beyond the cloud , looking upon those mercies which in thy secret providence and admirable wisdom thou designest to all thy servants , from such unlikely and sad beginnings . Teach us diligently to do all our duty , and cheerfully to submit to all thy will ; and at last be gracious to thy people that call upon thee , that put their trust in thee , that have laid up all their hopes in the bosome of God , that besides thee have no helper . Amen . A Prayer to be said by Parents for their Children . O Almighty and most merciful Father , who hast promised children as a reward to the Righteous , and hast given them to me as a testimony of thy mercy , and an engagement of my duty ; be pleased to be a Father unto them , and give them healthful bodies , understanding souls , and sanctified spirits , that they may be thy servants , and thy children all their dayes . Let a great mercy and providence lead them through the dangers and temptations and ignorances of their youth , that they may never run into folly , and the evils of an unbridled appetite . So order the accidents of their lives , that by good education , careful Tutors , holy example , innocent company , prudent counsel , and thy restraining grace , their duty to thee may be secured in the midst of a crooked and untoward generation : and if it seem good in thy eyes , let me be enabled to provide conveniently for the support of their persons , that they may not be destitute and miserable in my death ; or if thou shalt call me off from this World by a more timely summons , let their portion be , thy care , mercy , and providence over their bodies and souls : and may they never live vitious lives , nor dye violent or untimely deaths ; but let them glorifie thee here with a free obedience , and the duties of a whole life , that when they have served thee in their generations , and have profited the Christian Common-wealth , they may be coheirs with Jesus in the glories of thy eternal Kingdom , through the same , our Lord Jesus Christ. Amen . A Prayer to be said by Masters of Families , Curats , Tutors , or other obliged persons for their charges . O Almighty God , merciful and gracious , have mercy upon my Family [ or Pupils , or Parishioners , &c. ] and all committed to my charge : sanctifie them with thy grace , preserve them with thy providence , guard them from all evil by the custody of Angels , direct them in the wayes of peace and holy Religion by my Ministery and the conduct of thy most holy Spirit , and consigne them all with the participation of thy blessings and graces in this World , with healthful bodies , with good understandings , and sanctified spirits to a full fruition of thy glories hereafter , through Jesus Christ our Lord. A Prayer to be said by Merchants , Tradesmen , and Handicrafts men . O Eternal God , thou Fountain of justice , mercy and benediction , who by my education and other effects of thy providence hast called me to this profession , that by my industry I may in my small proportion work together for the good of my self and others : I humbly beg thy grace to guide me in my intention , and in the transaction of my affairs that I may be diligent , just , and faithful : and give me thy favour , that this my labour may be accepted by thee as a part of my necessary duty , and give me thy blessing to assist and prosper me in my Calling , to such measures as thou shalt in mercy choose for me : and be pleased to let thy holy Spirit be for ever present with me , that I may never be given to covetousnesse and sordid appetites , to lying and falsehood , or any other base , indirect and beggerly arts , but give me prudence , honesty and Christian sincerity , that my trade may be sanctified by my Religion , my labour by my intention and thy blessing , that when I have done my portion of work thou hast allotted me , and improv'd the talent thou hast intrusted to me , and serv'd the Common-wealth in my capacity , I may receive the mighty price of my high calling , which I expect and beg , in the portion and inheritance of the ever blessed Saviour and Redeemer Jesus . Amen . A Prayer to be said by Debtors and all persons obliged whether by crime or contract . O Almighty God who art rich unto all , the treasure and Fountain of all good , of all justice , and all mercy , and all bounty , to whom we owe all that we are , and all that we have , being thy Debtors by reason of our sins , and by thy own gracious contract made with us in Jesus Christ : teach me in the first place to perform all my Obligations to thee , both of duty and thankfulnesse ; and next enable me to pay my duty to all my friends , and my debts to all my Creditors , that none bee made miserable , or lessened in his estate by his kindenesse to me , or traffick with me . Forgive me all those sins and irregular actions by which I entered into debt further then my necessity required , or by which such necessity was brought upon me : but let not them suffer by occasion of my sin . Lord reward all their kindnesse into their bosomes , and make them recompence where I cannot , and make me very willing in all that I can , and able for all that I am oblig'd to , or if it seem good in thine eyes to afflict me by the continuance of this condition , yet make it up by some means to them , that the prayer of thy servant may obtain of thee , at least to pay my debt in blessings . Amen . II. LOrd sanctifie and forgive all that I have tempted to evil by my discourse or my example : instruct them in the right way whom I have lead to errour , & let me never run further on the score of sinne ; but do thou blot out all the evils I have done , by the spunge of thy passion , and the blood of thy Crosse ; and give me a deep and an excellent repentance , and a free and a gracious pardon , that thou mayest answer for me , O Lord , and enable me to stand upright in judgement ; for in thee , O Lord , have I trusted , let me never be confounded . Pity me , and instruct me ; guide me and support me , pardon me and save me , for my sweet Saviour Jesus Christ his sake . Amen . A Prayer for Patron and Benefactours . O Almighty GOD thou Fountain of all good , of all excellency both to Men and Angels , extend thine abundant favour and loving kindnesse to my Patron , to all my friends and Benefactors : Reward them , and make them plentiful recompence for all the good which from thy merciful providence they have conveyed unto me : Let the light of thy countenance shine upon them , and let them never come into any affliction or sadnesse , but such as may be an instrument of thy glory and their eternal comfort . Forgive them all their sins ; let thy Divinest Spirit preserve them from all deeds of Darknesse . Let thy ministring Angels guard their persons from the violence of the spirits of Darknesse : And thou who knowest every degree of their necessity by thy infinite wisdom , give supply to all their needs by thy glorious mercy , preserving their persons , sanctifying their hearts , and leading them in the wayes of righteousnesse , by the waters of comfort , to the land of eternal rest and glory , through Jesus Christ our Lord. Amen . CHAP. IV. Of Christian Religion . REligion in a large sense does signifie the whole duty of Man , comprehending in it Justice , Charity , and Sobriety : because all these being commanded by God they become a part of that honour and worship which we are bound to pay to him . And thus the word is used in S. Iames , Pure Religion and undefiled before God and the Father is this , To visit the fatherlesse and Widows in their affliction , and to keep himself unspotted from the world . But in a more restrained sense it is taken for that part of duty which particularly relates to God in our worshippings and adoration of him , in confessing his excellencies , loving his person , admiring his goodnesse , believing his Word , and doing all that which may in a proper and direct manner do him honour . It containes the duties of the first Table onely , and so it is called Godlinesse * , and is by Saint Paul , distinguished from Iustice and Sobriety . In this sense I am now to explicate the parts of it . Of the internal actions of Religion . Those I call the internal actions of Religion , in which the soul onely is imployed , and ministers to God in the special actions of Faith , Hope , and Charity . Faith believes the revelations of God : Hope expects his promises : and Charity loves his excellencies and mercies . Faith gives our understanding to God : Hope gives up all the passions and affections to Heaven and heavenly things : and Charity gives the will to the service of God. Faith is oppos'd to Infidelity : Hope to Despair : Charity to Enmity and Hostility ; and these three sanctifie the whole Man , and make our duty to God and obedience to his Commandments to be chosen , reasonable , and delightful , and therefore to be intire , persevering , and universal . SECT . I. Of Faith. The Acts and Offices of Faith , are 1. TO believe every thing which God hath revealed to us ; and when once we are convinced that God hath spoken it , to make no further enquiry , but humbly to submit , ever remembring that there are some things which our understanding cannot fathom nor search out their depth . 2. To believe nothing concerning God but what is honourable and excellent , as knowing that belief to be no honoring of God which entertains of him any dishonourable thoughts . Faith is the parent of Charity , and whatsoever Faith entertains must be apt to produce love to God : but he that believes God to be cruel or unmerciful , or a rejoycer in the unavoidable damnation of the greatest part of mankinde , or that he speaks one thing and privately means another ; thinks evil thoughts concerning God , and such , as for which we should hate a man , and therefore are great enemies of Faith , being apt to destroy charity . Our Faith concerning God must be as himself hath revealed and described his own excellencies : and in our discourses we must remove from him all imperfection , and attribute to him all excellency . 3. To give our selves wholly up to Christ in heart and desire to become Disciples of his doctrine with choice ( besides conviction ) being in the presence of God , but as Ideots , that is , without any principles of our own to hinder the truth of God ; but sucking in greedily all that God hath taught us , believing it infinitely , and loving to believe it . For this is an act of Love reflected upon Faith , or an act of Faith leaning upon Love. 4. To believe all Gods promises , and that whatsoever is promised in Scripture shall on Gods part be as surely performed as if we had it in possession . This act makes us to rely upon God with the same confidence as we did on our Parents when we were children , when we made no doubt , but whatsoever we needed we should have it if it were in their power . 5. To believe also the conditions of the promise , or that part of the revelation which concerns our duty . Many are apt to believe the Article of remission of sins , but they believe it without the condition of repentance , or the fruits of holy life : and that is to believe the Article otherwise then God intended it . For the Covenant of the Gospel is the great object of Faith , and that supposes our duty to answer his grace ; that God will be our God , so long , as we are his people ; The other is not Faith but Flattery . 6. To professe publickly the doctrine of Jesus Christ , openly owning whatsoever he hath revealed and commanded , not being ashamed of the word of God , or of any practises enjoyned by it ; and this , without complying with any mans interest , not regarding favor , nor being moved with good words , not fearing disgrace , or losse , or inconvenience , or death it self . 7. To pray without doubting , without wearinesse , without faintnesse , entertaining no jealousies , or suspitions of God , but being confident of Gods hearing us , and os his returns to us , whatsoever the manner or the instance be , that if we do our duty , it will be gracious and merciful . These acts of Faith are in several degrees in the servants of Jesus : some have it but as a grain of mustard-seed , some grow up to a plant , some have the fulnesse of faith : but the least faith that is must be a perswasion so strong as to make us undertake the doing of all that duty which Christ built upon the foundation of believing : but we shall best discern the truth of our faith by these following signes . S. Hierom reckons three . Signes of true Faith. 1. An earnest and vehement prayer : for it is impossible we should heartily believe the things of God and the glories of the Gospel , and not most importunately desire them . For every thing is desired according to our belief of its excellency and possibility . 2. To do nothing for vain glory , but wholly for the interests of religion , and these Articles we believe ; valuing not at all the r●mours of men , but the praise of God , to whom by faith , we have given up all our intellectual faculties . 3. To be content with God for our Judge , for our Patron , for our Lord , for our friend , desiring God to be all in all to us , as we are in our understanding and affections wholly his . Adde to these . 4. To be a stranger upon earth in our affections , and to have all our thoughts and principal desires fixed upon the matters of Faith , the things of Heaven . For if a man were adopted heir to Caesar , he would ( if he believed it real and effective ) despise the present , and wholly be at court in his Fathers eye ; and his desires would outrun his swiftest speed , and all his thoughts would spend themselves in creating Ideas , and little phantastick images of his future condition . Now God hath made us Heirs of his Kingdom , and Coheirs with Jesus : if we believed this , we would think and affect , and study accordingly . But he that rejoyces in gain , and his heart dwells in the world , and is espoused to a fair estate , and transported with a light momentany joy , and is afflicted with losses , and amazed with temporal persecutions , and esteems disgrace , or poverty in a good cause to be intolerable , this man either hath no inheritance in Heaven , or believes none ; and believes not that he is adopted to be the Son of God , the Heir of eternal Glory . 5. S. Iames's signe is the best : [ Shew me thy faith by thy works ] Faith makes the Merchant diligent and venturous , and that makes him rich . Ferdinando of Arragon believed the story told him by Columbus , and therefore he furnished him with ships , and got the west Indies by his Faith in the undertaker . But Henry the seventh of England believed him not , and therefore trusted him not with shipping , and lost all the purchase of that Faith. It is told us by Christ [ He that forgives shall be forgiven ] if we believe this , it is certain we shall forgive our enemies ; for none of us all but need and desire to be forgiven . No man can possibly despise or refuse to desire such excellent glories as are revealed to them that that are servants of Christ : and yet we do nothing that is commanded us as a condition to obtain them . No man could work a dayes labor without faith : but because he believes he shall have his wages at the dayes or weeks end , he does his duty . But he onely believes who does that thing which other men in the like cases do , when they do believe . He that believes , money gotten with danger is better then poverty with safety , will venture for it in unknown lands or seas : and so will he that believes it better to get Heaven with labour , then to go to Hell with pleasure . 6. He that believes does not make haste , but waits patiently till the times of refreshment come , and dares trust God for the morrow , and is no more sollicitous for next year , then he is for that which is past : and it is certain , that man wants faith who dares be more confident of being supplied when he hath money in his purse , then when he hath it onely in bills of exchange from God : or that relyes more upon his own industry then upon Gods providence , when his own industry fails him . If you dare trust to God when the case to humane reason seems impossible , and trust to God then also out of choice , not because you have nothing else to trust to , but because he is the onely support of a just confidence , then you give a good testimony of your faith . 7. True Faith is confident , and will venture all the world upon the strength of its persuasion . Will you lay your life on it , your estate , your reputation , that the doctrine of JESUS CHRIST is true in every Article ? Then you have true Faith. But he that fears men more then God , believes men more then he believes in God. 8. Faith , if it be true , living , and justifying cannot be separated from a good life : it works miracles , makes a Drunkard become sober , a lascivious person become chast , a covetous man become liberal : it overcomes the world , it works righteousnesse , and makes us diligently to do , and cheerfully to suffer whatsoever God hath placed in our way to Heaven . The Means and Instruments to obtain Faith , are 1. An humble , willing , and docible minde , or desire to be instructed in the way of God : For persuasion enters like a sun-beam , gently , and without violence : and open but the window , and draw the curtain and the Sun of righteousnesse will enlighten your darknesse . 2. Remove all prejudice and love to every thing which may be contradicted by Faith : How can ye believe ( said Christ ) that receive praise one of another ? An unchast man cannot easily be brought to believe that without purity he shall never see God. He that loves riches can hardly believe the doctrine of poverty and renuntiation of the world : and alms and Martyrdom , and the doctrine of the crosse is folly to him that loves his ease and pleasures . He that hath within him any principle contrary to the doctrines of Faith , cannot easily become a Disciple . 3. Prayer which is instrumental to every thing hath a particular promise in this thing . He that lacks wisdom let him ask it of God : and , if you give good things to your children , how much more shall your Heavenly Father give his Spirit to them that ask him . 4. The consideration of the Divine Omnipotence , and infinite wisdom , and our own ignorance , are great instruments of curing all doubting , and silencing the murmures of infidelity . 5. Avoid all curiosity of inquiry into particulars , and circumstances and mysteries : for true faith is full of ingenuity , and hearty simplicity , free from suspicion , wise and confident , trusting upon generals without watching and prying into unnecessary or undiscernable particulars . No Man carries his bed into his field to watch how his corn grows ; but believes upon the general order of Providence and Nature ; and at Harvest findes himself not deceived . 6. In time of temptation be not busie to dispute , but relye upon the conclusion , and throw your self upon God , and contend not with him , but in prayer , and in the presence , and with the help of a prudent untempted guide : and be sure to esteem all changes of belief which offer themselves in the time of your greatest weaknesse ( contrary to the perswasions of your best understanding ) to bee temptations , and reject them accordingly . 7. It is a prudent course that in our health and best advantages we lay up particular arguments and instruments of perswasion and confidence , to be brought forth and used in the great day of expence ; and that especially in such things in which we use to be most tempted , and in which we are least confident , and which are most necessary , and which commonly the Devil uses to assault us withal in the days of our visitation . 8. The wisdom of the Church of God is very remarkable in appointing Festivals or Holidayes , whose solemnity and Offices have no other special businesse but to record the Article of the day ; such as , Trinity Sunday , Ascension , Easter , Christmas day : and to those persons who can onely believe , not prove or dispute , there is no better instrument to cause the remembrance , and plain notion , and to endear the affection and hearty assent to the Article , then the proclaiming and recommending it by the festivity and joy of a Holy day . Sect. II. Of the Hope of a Christian. FAith differs from Hope in the extension of its object , and in the intension of degree . Saint Austin thus accounts their differences . Faith is of all things revealed , good and bad , rewards and punishments , of things past , present , and to come , of things that concern us , and of things that concern us not : But Hope hath for its Object things onely that are good and fit to be hoped for , future , and concerning our selves : and because these things are offered to us upon conditions of which we may so fail as we may change our will ; therefore our certainty is lesse then the adherences of faith ; which ( because Faith relyes onely upon one proposition , that is , the truth of the Word of God ) cannot be made uncertain in themselves , though the object of our Hope may become uncertain to us , and to our possession : for it is infallibly certain , that there is Heaven for all the godly , and for me amongst them all , if I do my duty . But that I shall enter into Heaven is the object of my Hope , not of my Faith , and is so sure , as it is certain I shall persevere in the wayes of God. The Acts of Hope , are 1. To relye upon God with a confident expectation of his promises ; ever esteeming that every promise of God is a magazine of all that grace and relief which we can need in that instance for which the promise is made . Every degree of hope is a degree of confidence . 2. To esteem all the danger of an action and the possibilities of miscarriage , and every crosse accident that can intervene , to be no defect on Gods part , but either a mercy on his part , or a fault on ours : for then we shall be sure to trust in God when we see him to be our confidence , and our selves the cause of all mischances . The hope of a Christian is prudent and religious . 3. To rejoyce in the midst of a misfortune or seeming sadnesse , knowing that this may work for good , and will , if we be not wanting to our souls . This is a direct act of Hope to look through the cloud , and look for a beam of light from God , and this is called in Scripture , Rejoycing in tribulation , when the God of hope fils us with all joy in believing . Every degree of hope brings a degree of joy . 4. To desire , to pray , and to long for the great object of our hope , the mighty price of our high calling ; and to desire the other things of this life , as they are promised , that is , so far as they are made necessary and useful to us in order to Gods glory , and the great end of fouls . Hope and Fasting are said to be the two wings of Prayer . Fasting is but as the wing of a Bird , but Hope is like the wing of an Angel soaring up to Heaven , and bears our prayers to the throne of Grace . Without Hope it is impossible to pray ; but Hope makes our prayers reasonable , passionate , and religious ; for it relyes upon Gods promise , or experience , or providence , and story . Prayer is alwayes in proportion to our Hope , zealous and affectionate . 5. Perseverance is the perfection of the duty of hope , and its last act : and so long as our hope continues , so long we go on in duty and diligence : but he that is to raise a Castle in an hour , sits down & does nothing towards it : and Herod the Sophister left off to teach his son , when he saw that 24 Pages appointed to wait on him , and called by the several Letters of the Alphabet could never make him to understand his letters perfectly . Rules to govern our Hope . 1. Let your Hope be moderate , proportioned to your state , person and condition , whether it be for gifts or graces , or temporal favours . It is an ambitious hope for a person whose diligence is like them that are least in the Kingdom of Heaven , to believe themselves endea●'d to God as the greatest Saints , or that they shall have a throne equal to S. Paul or the blessed Virgin Mary . A Stammerer cannot with moderation hope for the gift of Tongues , or a Peasant to become learned as Origen : or if a Beggar desires or hopes to become a King , or asks for a thousand pound a year , we call him impudent , not passionate , much lesse reasonable . Hope that God will crown your endeavours with equal measures of that reward which he indeed freely gives , but yet gives according to our proportions . Hope for good successe according to , or not much beyond the efficacy of the causes and the instrument , and let the Husbandman hope for a good Harvest , not for a rich Kingdom , or a victorious Army . 2. Let your hope be well founded , relying upon just confidences , that is , upon God according to his revelations and promises . For it is possible for a Man to have a vain hope upon God : and in matters of Religion it is presumption to hope that Gods mercies will be powred forth upon lazy persons that do nothing towards holy and strict walking , nothing ( I say ) but trust , and long for an event besides and against all disposition of the means . Every false principle in Religion is a Reed of Egypt , false and dangerous . * Relye not in temporal things upon uncertain prophecies , and Astrology , not upon our own wit or industry , not upon gold or friends , not upon Armies and Princes , expect not health from Physicians that cannot cure their own breath , much lesse their mortality : use all lawful instruments , but expect nothing from them above their natural or ordinary efficacy , and in the use of them from God expect a blessing . A hope that is easie and credulous is an arm of flesh , an ill supporter without a bone . 3. Let your hope be without vanity , or garishnesse of spirit , but sober , grave and silent , fixed in the heart , not born upon the lip , apt to support our spirits within , but not to provoke envy abroad . 4. Let your hope be of things possible , safe and useful . He that hopes for an opportunity of acting his revenge , or lust , or rapine , watches to do himself a mischief . All evils of our selves or Brethren are objects of our fear , not hope : and when it is truly understood , things uselesse and unsafe can no more be wish'd for , then things impossible can be obtain'd . 5. Let your hope be patient , without tediousnesse of spirit , or hastinesse of prefixing time . Make no limits or prescriptions to God , but let your prayers and endeavours go on still with a constant attendance on the periods of Gods providence . The Men of Bethulia resolved to wait upon God but five dayes longer . But deliverance stayed seven dayes , and yet came at last : and take not every accident for an argument of despair : but go on still in hoping , and begin again to work if any ill accident have interrupted you . Means of Hope , and remedies against Despair . The means to cure Despair , and to continue or increase Hope , are partly by consideration , partly by exercise . 1. Apply your minde to the cure of all the proper causes of Despair : and they are weaknesse of spirit , or violence of passion . He that greedily covets , is impatient of delay , and desperate in contrary accidents ; and he that is little of heart , is also little of hope , and apt to sorrow and suspition . 2. Despise the things of the World , and be indifferent to all changes and events of providence ; and for the things of God the promises are certain to be performed in kinde ; & where there is lesse variety of chance , there is lesse possibility of being mocked : but he that creates to himself thousands of little hopes , uncertain in the promise , fallible in the event , and depending upon ten thousand circumstances ( as are all the things of this World ) shall often fail in his expectations , and be used to arguments of distrust in such hopes . 3. So long as your hopes are regular and reasonable , though in temporal affairs , such as are deliverance from enemies , escaping a storm or shipwrack , recovery from a sicknesse , ability to pay your debts , &c. remember that there are some things ordinary , and some things extraordinary to prevent despair . In ordinary , Remember that the very hoping in God is an endearment of him , and a means to obtain the blessing [ I will deliv●r him because he hath put his trust in me . ] 2. There are in God all those glorious Attributes and excellencies which in the nature of things can possibly create or confirm Hope . God is 1. Strong , 2. Wise. 3. True. 4. Loving . There cannot be added another capacity to create a confidence ; for upon these premises we cannot fail of receiving what is fit for us . 3. God hath oblig'd himself by promise that we shall have the good of every thing we desire : for even losses and denials shall work for the good of them that fear God. And if we will trust the truth of God for performance of the general , we may well trust his wisdome to choose for us the particular . * But the extraordinaries of God are apt to supply the defect of all natural and humane possibilities . 1. God hath in many instances given extraordinary vertue to the active causes and instruments : to a jaw-bone to kill a multitude : to 300 Men to destroy a great Army , to Ionathan and his Armour-bearer to rout a whole Garrison . 2. He hath given excellent sufferance and vigorousnesse to the sufferers , arming them with strange courage , heroical fortitude , invincible resolution , and glorious patience : and thus , he layes no more upon us then we are able to bear : for when he increases our sufferings , he lessens them by increasing our patience . 3. His providence is extraregular and produces strange things beyond common rules : and he that lead Israel through a Sea , and made a Rock powre forth waters , and the Heavens to give them bread and flesh , and whole Armies to be destroyed with phantastick noises , and the fortune of all France to be recovered and intirely revolv'd by the arms and conduct of a Girle against the torrent of the English fortune and Chivalry ; can do what he please , and still retains the same affections to his people , and the same providence over mankinde as ever : and it is impossible for that Man to despair , who remembers that his Helper is Omnipotent , and can do what he please : let us rest there awhile ; he can if he please : And he is infinitely loving : willing enough ; and he is infinitely wise , choosing better for us then we can do for our selves . This in all ages and chances hath supported the afflicted people of God and carried them on dry ground through a red Sea. God invites and cherishes the hopes of Men by all the variety of his providence . 4. If your case be brought to the last extremity , and that you are at the pits brink , even the very Margent of the Grave , yet then despair not ; at least put it off a little longer : and remember that whatsoever final accident takes away all hope from you , if you stay a little longer , and in the mean while bear it sweetly , it will also take away all despair too . For when you enter into the Regions of death , you rest from all your labours and your fears . 5. Let them who are tempted to despair of their salvation , consider how much Christ suffered to redeem ▪ us from sin and its eternal punishment : and he that considers this , must needs believe , that the desires which God had to save us were not lesse then infinite , and therefore not easily to be satisfied without it . 6. Let no Man despair of Gods mercies to forgive him , unlesse he be sure that his sinnes are greater then Gods mercies . If they be not , we have much reason to hope that the stronger ingredient will prevail so long as we are in the time and state of repentance , and within the possibilities and latitude of the Covenant ; and as long as any promise can but reflect upon him with an oblique beam of comfort . Possibly the Man may erre in his judgement of circumstances , and therefore let him fear : but because it is not certain he is mistaken , let him not despair . 7. Consider that God who knows all the events of Men , and what their final condition shall be , who shall be saved , and who will perish , yet he treateth them as his own , calls them to be his own , offers fair conditions as to his own , gives them blessings , arguments of mercy , and instances of fear to call them off from death , and to call them home to life , and in all this shews no despair of happinesse to them , and therefore much lesse should any Man despair for himself , since he never was able to reade the Scrols of the eternal predestination . 8. Remember that despair belongs onely to passionate Fools or Villains , ( such as were Achitophel and Iudas ) or else to Devils and damned persons : and as the hope of salvation is a good disposition towards it ; so is despair a certain consignation to eternal ruine . A Man may be damned for despairing to be saved . Despair is the proper passion of damnation . God hath placed truth and felicity in Heaven : Curiosity and repentance upon Earth : but misery and despair are the portions of Hell. 9. Gather together into your spirit , and its ●reasure-house [ the Memory ] not onely all the promises of GOD , but also the remembrances of experience , and the former senses of the Divine favours , that from thence you may argue from times past to the present , and enlarge to the future , and to greater blessings . For although the conjectures and expectations of Hope are not like the conclusions of Faith , yet they are a Helmet against the scorchings of Despair in temporal things , and an anchor of the soul sure and stedfast against the fluctuations of the Spirit in matters of the soul. Saint Bernard reckons divers principles of Hope by enumerating the instances of the Divine Mercy ; and wee may by them reduce this rule to practise in the following manner . 1. GOD hath preserved mee from many sinnes ; his mercies are infinite , I hope he will still preserve me from more , and for ever * . 2. I have sinned and GOD smote me not : his mercies are still over the penitent , I hope he will deliver me from all the evils I have deserved He hath forgiven me many sins of malice , and therefore surely he will pity my infirmities . * 3. God visited my heart , and chang'd it : he loves the work of his own hands , and so my heart is now become : I hope he will love this too . * 4. When I repented he receiv'd me graciously ; and therefore I hope if I do my endeavour he will totally forgive me . 5. He help'd my slow and beginning endeavours , and therefore I hope he will lead me to perfection . * 6. When he had given me something first , then he gave me more . I hope therefore he will keep me from falling , and give me the grace of perseverance . * 7. He hath chosen me to be a Disciple of Christs institution ; he hath elected me to his Kingdom of grace , and therefore I hope also , to the Kingdom of his glory . * 8. He died for me when I was his enemy , and therefore I hope he will save me when he hath reconcil'd me to him , & is become my friend . * 9. God hath given us his Son , how should not he with him give us all things else ? All these S. Bernard reduces to these three Heads , as the instruments of all our hopes . 1. The charity of God adopting us . 2. The truth of his promises . 3. The power of his performance : which if any truly weighs , no infirmity or accident can break his hopes into undiscernable fragments , but some good planks will remain after the greatest storm and shipwrack . This was S. Pauls instrument : Experience begets hope , and hope maketh not ashamed . 10. Do thou take care onely of thy duty , of the means and proper instruments of thy purpose , and leave the end to God : lay that up with him , and he will take care of all that is intrusted to him : and this being an act of confidence in God , is also a means of security to thee . 11. By special arts of spiritual prudence and arguments secure the confident belief of the Resurrection , and thou canst not but hope for every thing else which you may reasonably expect , or lawfully desire upon the stock of the Divine mercies and promises . 12. If a despair seizes you in a particular temporal instance , let it not defile thy spirit with impure mixture , or mingle in spiritual considerations ; but rather let it make thee fortifie thy soul in matters of Religion , that by being thrown out of your Earthly dwelling and confidence , you may retire into the strengths of grace , and hope the more strongly in that , by how much you are the more defeated in this , that despair of a fortune or a successe , may become the necessity of all vertue . Sect. 3. Of Charity , or the love of God. LOve is the greatest thing that God can give us , for himself is love , and it is the greatest thing we can give to God , for it will also give our selves , and carry with it all that is ours . The Apostle cals it the band of perfection ; it is the Old , and it is the New , and it is the great Commandement , and it is all the Commandements , for it is the fulfilling of the Law. It does the work of all other graces without any instrument but its own immediate vertue . For as the love to sinne makes a Man sinne against all his own reason , and all the discourses of wisdom , and all the advices of his friends , and without temptation , and without opportunity : so does the love of God , it makes a man chast without the laborious arts of fasting and exteriour disciplines , temperate in the midst of feasts , and is active enough to choose it without any intermedial appetites , and reaches at Glory thorough the very heart of Grace , without any other arms but those of Love. It is a grace that loves God for himself , and our Neighbours for God. The consideration of Gods goodnesse and bounty , the experience of those profitable and excellent emanations from him , may be , and most commonly are the first motive of our love : but when we are once entred , and have tasted the goodnesse of God , we love the spring for its own excellency , passing from passion to reason , from thanking to adoring , from sence to spirit , from considering our selves , to an union with God : and this is the image and little representation of Heaven ; it is beatitude in picture , or rather the infancy and beginnings of glory . We need no incentives by way of special enumeration to move us to the love of God , for we cannot love any thing for any reason real or imaginary , but that excellency is infinitely more eminent in God. There can but two things create love , Perfection and Vsefulnesse : to which answer on our part , first admiration , and 2. Desire : and both these are centred in love . For the entertainment of the first , there is in God an infinite nature , immensity or vastnesse without extension or limit , Immutability , Eternity , Omnipotence , Omniscience , Holinesse , Dominion , Providence , Bounty , Mercy , Justice , Perfection in himself , and the end to which all things and all actions must be directed , and will at last arrive . The consideration of which may be heightened , if we consider our distance from all these glories : Our smallnesse and limited nature , our nothing , our inconstancy , our age like a span , our weaknesse and ignorance , our poverty , our inadvertency , and inconsideration , our disabilities and disaffections to do good , our harsh natures and unmerciful inclinations , our universal iniquitie , and our necessities dependencies , not onely on God originally , and essentially , but even our need of the meanest of Gods creatures , and our being obnoxious to the weakest and the most contemptible . But for the entertainment of the second we may consider that in him is a torrent of pleasure for the voluptuous , he is the fountain of honour for the ambitious , an inexhaustible treasure for the covetous : our vices are in love with phantastick pleasures and images of perfection , which are truely and really to be found no where but in God. And therefore our vertues have such proper objects , that it is but reasonable they should all turn into love : for certain it is that this love will turn all into vertue . For in the scrutinies for righteousnesse and judgement , when it is inquired whether such a person be a good man or no , the meaning is not , what does ●e believe , or what does he hope , but what he loves ? The acts of Love to God , are 1. Love does all things which may please the beloved person , it performs all his commandments : and this is one of the greatest instances and arguments of our love that God requires of us . [ This is love that we keep his commandments . Loue is obedient . 2. It does all the intimations and secret significations of his pleasure whom we love : and this is an argument of a great degree of it The first instance is it that makes the love accepted : but this gives a greatnesse and singularity to it . The first is the least , and lesse then it cannot do our duty ; but without this second , we cannot come to perfection . Great love is also plyant and inquisitive in the instances of its expression . 3. Love gives away all things that so he may advance the interest of the beloved person : it relieves all that he would have relieved , and spends it self in such real significations as it is enabled withall . He never loved God that will quit any thing of his Religion , to save his money . Love is alwayes liberal and communicative . 4. It suffers all things that are imposed by its beloved , or that can happen for his sake , or that intervenes in his service , cheerfully , sweetly , willingly , expecting that God should turn them into good , and instruments of ●elicity . Charity hopeth all things , endureth all things . Love is patient and content with any thing so it be together with its beloved . 5. Love is also impatient of any thing that may displease the beloved person , hating all ●in as the enemy of its friend ; for love contracts all the same relations and marries the same friendships , and the same hatreds ; and all affection to a sin is perfectly inconsistent with the love of God , love is not divided between God and Gods enemy : we must love God with all our heart , that is , give him a whole and undivided affection , having love for nothing els but such things which he allows , and which he commands , or loves himself . 6. Love endeavours for ever to be present , to converse with , to enjoy , to be united with its object , loves to be talking of him , reciting his praises , telling his stories , repeating his words , imitating his gestures , transcribing his copy in every thing ; and every degree of union and every degree of likenesse is a degree of love ; and it can endure any thing but the displeasure and the absence of its beloved . For we are not to use God and Religion , as men use perfumes , with which they are delighted when they have them , but can very well be without them . True chari●y is res●lesse till it enjoyes God in such instances in which it wants him : it is like hunger and thirst , it must be fed or it cannot be answered , and nothing can supply the presence , or make recompence for the absence of God , or of the effects of his favour , and the light of his countenance . 7. True love in all accidents locks upon the beloved person , and observes his countenance , and how he approves or disproves it , and accordingly looks sad or cheerful . He that loves God is not displeased at those accidents which God chooses , nor murmurs at those changes which he makes in his family , nor envies at those gifts he bestowes , but chooses as he likes , and is ruled by his judgement , and is perfectly of his persuasion , loving to learn where God is the Teacher , and being content to be ignorant or silent where he is not pleased to open himself . 8. Love is curious of little things : of circumstances and measures , and little accidents , not allowing to it self any infirmity , which it strives not to master : aiming at what it cannot yet reach at , desiring to be of an Angelical purity and of a perfect innocence , and a Seraphical fervour , and fears every image of offence , is as much afflicted at an idle word , as some at an act of adultery , and will not allow to it self so much anger as will disturb a childe ; nor endure the impurity of a dream ; and this is the curiosity and nicenesse of divine Love ; this is the fear of God , and is the daughter and production o● Love. The Measures and Rules of Divine Love. But because this passion is pure as the brightest and smoothest mirrour , and therefore is apt to be sullyed with every impurer breath , we must be careful that our love to God be governed by these measures . 1. That our love be sweet , even and full of tranquility , having in it no violences or transportations , but going on in a course of holy actions and duties which are proportionable to our condition , and present state ; not to satisfie all the desire , but all the probabilities and measures of our strength . A new beginner in religion hath passionate and violent desires , but they must not be the measure of his actions ▪ But he must consider his strength , his late sicknesse and state of death , the proper temptations of his condition , and stand at first upon his defence , not go to storm a strong Fort , or attaque a potent enemy , or do heroical actions and fitter for gyants in Religion . Indiscreet violences , and untimely forwardnesse are the rocks of religion against which tender spirits often suffer shipwrack . 2. Let our love be prudent and without illusion : that is , that it expresse it self in such instances which God hath chosen , or which we choose our selves by proportion to his rules and measures . Love turns into doting when religion turns into Superstition . No degree of love can be imprudent , but the expressions may : we cannot love God too much , but we may proclaim it in undecent manners . 3. Let our love be firm , constant and inseparable , not coming and returning like the tide , but descending like a never failing river , ever running into the Ocean of Divine excellency , passing on in the chanels of duty and a constant obedience , and never ceasing to be what it is , till it comes to be what it desires to be ; still being a river till it be turned into sea and vastnesse , even the immensitie of a blessed Eternity . Although the consideration of the Divine excellencies and mercies be infinitely sufficient to produce in us love to God ( who is invisible and yet not distant from us , but we feel him in his blessings , he dwells in our hearts by faith , we feed on him in the Sacrament , and are made all one with him in the incarnation and glorifications of Jesus ) yet that we may the better enkindle and encrease our love to God , the following advices are not uselesse . Helps to encrease our love to God ; by way of exercise . 1. Cut off all earthly and sensual loves , for they pollute and unhallow the pure & Spiritual love . Every degree of inordinate affection to the things of this world , and every act of love to a sin is a perfect enemy to the love of God : and it is a great shame to take any part of our affection from the eternal God to bestow it upon his creature in defiance of the Creator , or to give it to the Devil , our open enemy , in disparagement of him who is the fountain of all excellencies and Coelestial amities . 2. Lay fetters and restraints upon the imaginative and phantastick part : because our fancie being an imperfect and higher facultie is usually pleased with the entertainment of shadowes and gauds ; and because the things of the world fill it with such beauties and phantastick imagery , the fancy presents such objects as amiable to the affections , and elective powers . Persons of fancy , such as are women and children have alwayes the most violent loves ; but therefore if we be careful with what representments we fill our fancy , we may the sooner rectifie our loves . To this purpose , it is good that we transplant the instruments of fancy into religion : and sor this reason musick was brought into Churches , and ornaments , and persumes , and comely garments , and solemnities , and decent ceremonies , that the busie and lesse discerning fancy being bribed with its proper objects may be instrumental to a more coelestial and spiritual love . 3. Remove solicitude or worldly cares , and multitudes of secular businesses ; for if these take up the intention and actual application of our thoughts and our imployments , they will also possesse our passions ; which if they be filled with one object though ignoble , cannot attend another though more excellent . We alwayes contract a friendship and relation with those with whom we converse : our very Countrey is dear to us for our being in it : and the Neighbours of the same Village , and those that buy and sell with us have seized upon some portions of our love , and therefore if we dwell in the affairs of the World , we shall also grow in love with them ; and all our love , or all our hatred , all our hopes , or all our fears , which the eternal God would willingly secure to himself , and esteem amongst his treasures and precious things , shall be spent upon trifles and vanities . 4. Do not onely choose the things of God , but secure your inclinations and aptnesses for God and for Religion . For it will be a hard thing for a Man to do such a personal violence to his first desires , as to choose whatsoever he hath no minde to . A Man will many times satisfie the importunity and daily solicitations of his first longings : and therefore there is nothing can secure our loves to God , but stopping the natural Fountains , and making Religion to grow neer the first desires of the soul. 5. Converse with God by frequent prayer . In particular , desire that your desires may be right , and love to have your affections regular and holy : To which purpose make very frequent addresses to God by ejaculations and communions , and an assiduous daily devotion : Discover to him all your wants , complain to him of all your affronts , do as Hezekiah did , lay your misfortunes and your ill news before him , spread them before the Lord , call to him for health , run to him for counsel , beg of him for pardon ; and it is as natural to love him to whom we make such addresses , and of whom we have such dependancies , as it is for children to love their parents . 6. Consider the immensity and vastnesse of the Divine love to us , expressed in all the emanations of his providence . 1. In his Creation . 2. In his conservation of us . For it is not my Prince or my Patron , or my Friend that supports me , or relieves my needs , but God , who made the Corn that my friend sends me , who created the Grapes and supported him , who hath as many dependances , and as many natural necessities , and as perfect disabilities as my self . God indeed made him the instrument of his providence to me , as he hath made his own Land or his own Cattel to him : with this onely difference , that God by his ministration to me intends to do him a favour and a reward , which to natural instruments he does nor . 3. In giving his Son. 4. In forgiving our sins . 5. In adopting us to glory : and ten thousand times ten thousand little accidents and instances hapning in the doing every of these ; and it is not possible but for so great love we should give love again , for God we should give Man , for felicity we should part with our misery . Nay , so great is the love of the holy Jesus , God incarnate , that he would leave all his triumphant glories , and dye once more for Man , if it were necessary for procuring felicity to him . In the use of these instruments love will grow in several knots and steps like the Sugar-canes of India according to a thousand varieties in the person loving , and it will be great or lesse in several persons , and in the same , according to his growth in Christianity : but in general discoursing there are but two states of love , and those are Labour of love , and the zeal of love : the first is duty , the second is perfection . The two states of love to God. The least love that is , must be obedient , pure , simple , and communicative : that is , it must exclude all affection to sin , and all inordinate affection to the World ; and must be expressive according to our power , in the instances of duty , and must be love for loves sake ; and of this love Martyrdom is the highest instance ; that is , a readinesse of minde rather to suffer any evil then to do any . Of this our blessed Saviour affirmed , That no man had greater love then this : that is , this is the highest point of duty , the greatest love that God requires of Man. And yet he that is the most imperfect must have this love also in preparation of minde , and must differ from another in nothing , except in the degrees of promptnesse and alacrity . And in this sense , he that loves God truly ( though but with a beginning and tender love ) yet he loves God with all his heart , that is , with that degree of love which is the highest point of duty , and of Gods charge upon us ; and he that loves God with all his heart , may yet increase with the increase of God , just as there are degrees of love to God among the Saints , and yet each of them love him with all their powers and capacities . 2. But the greater state of love is the zeal of love , which runs out into excrescencies , and suckers like a fruitful and pleasant tree , or bursting into gums , and producing fruits , not of a monstrous , but of an extraordinary and heroical greatnesse . Concerning which , these cautions are to be observed . Cautions and rules concerning zeal . 1. If zeal be in the beginnings of our spiritual birth , or be short * , sudden and transient , or be a consequent of a mans natural temper , or come upon any cause , but after a long growth of a temperate and well regulated love , it is to be suspected for passion , and forwardnesse , rather then the vertical point of love . 2. That zeal onely is good which in a fervent love hath temperate expressions . For let the affection boyl as high as it can , yet if it boyl over into irregular and strange actions , it will have but few , but will need many excuses . Elijah was zealous for the Lord of Hosts , and yet he was so transported with it , that he could not receive answer from God , till by Musick he was recompos d and tam'd : and Moses broke both the Tables of the Law by being passionately zealous against them that brake the first . 3. Zeal must spend its greatest heat principally in those things that concern our selves ; but with great care and restraint in those that concern others . 4. Remember that zeal being an excrescence of Divine love , must in no sense contradict any action of love : Love to God includes love to our Neighbour , and therefore no pretence of zeal for Gods glory must make us uncharitable to our brother , for that is just so pleasing to God , as hatred is an act of love . 5. That zeal that concernes others , can spend it self in nothing but arts , and actions and charitable instruments for their good : and when it concernes the good of many that one should suffer , it must bee done by persons of a competent authority , and in great necessity , in seldom instances , according to the Law of God or Man ; but never by private right , or for trifling accidents , or in mistaken propositions . The Zealots in the Old Law had authority to transfix and stab some certain persons ; but GOD gave them warrant ; it was in the case of Idolatry , or such notorious huge crimes ; the danger of which was insuportable , and the cognizance of which was infallible : And yet that warrant expired with the Synagogue . 6. Zeal in the instances of our own duty , and personal deportment is more safe then in matters of counsel , and actions besides our just duty , and tending towards perfection . Though in these instances there is not a direct sin , even where the zeal is lesse wary , yet there is much trouble and some danger : ( as , if it be spent in the too forward vowes of Chastity , and restraints of natural and innocent liberties . ) 7. Zeal may be let loose in the instances of internal , personal , and spiritual actions , that are matters of direct duty : as in prayers , and acts of adoration , and thanksgiving , and frequent addresses : provided that no indirect act passe upon them to defile them ; such as complacency , and opinions of sanctity , censuring others , scruples and opinions of necessity , unnecessary fears , superstitious numbrings of times and houres ; but let the zeal be as forward as it will , as devout as it will , as Seraphicall as it will in the direct addresse and entercourse with God , there is no danger , no transgression . Do all the parts of your duty as earnestly as if the salvation of all the world , and the whole glory of God , and the confusion of all Devils , and all that you hope or desire did depend upon every one action . 8. Let zeal be seated in the will and choice , and regulated with prudence and a sober understanding , not in the fancies and affections ; for these will make it full of noise and empty of profit , but that will make it deep and smooth , material and devout . The summe is this : That , zeal is not a direct duty , no where commanded for it self , and is nothing but a forwardnesse and circumstance of another duty , and therfore is then onely acceptable when it advances the love of God and our Neighbours , whose circumstance it is : That zeal is onely safe , onely acceptable which increases charity directly ; and because love to our Neighbour , and obedience to God are the two great portions of charity , we must never account our zeal to be good , but as it advances both these , if it be in a matter that relates to both ; or severally , if it relates severally . S. Pauls zeal was expressed in preaching without any offerings or stipend , in travelling , in spending and being spent for his flock , in suffering , in being willing to be accursed for love of the people of God , and his Countreymen : Let our zeal be as great as his was , so it be in affections to others , but not at all in angers against them : In the first then is no danger ; in the second there is no safety . In brief ; let your zeal ( if it must be expressed in anger ) be alwayes more severe against thy * self , then against others . The other part of Love to God is Love to our Neighbour , for which I have reserved the Paragraph of Alms. Of the external actions of Religion . Religion teaches us to present to God our bodies as well as our souls ; for God is the Lord of both ; and if the body serves the soul in actions natural and civil , and intellectual , it must not be eased in the onely offices of Religion , unles●e the body shall expect no portion of the rewards of Religion , such as are resurrection , reunion , and glorification . Our bodies are to God a living sacrifice , and to present them to God is holy and acceptable . The actions of the body as it serves to religion , and as it is distinguished from Sobriety and Justice ; either relate to the word of God , or to prayer , or to repentance , and make these kindes of external actions of religion . 1. Reading and hearing the word of God. 2. Fasting and corporal austerities , called by S. Paul , bodily exercise . 3. Feasting or keeping dayes of publick joy and thanksgiving . SECT . IV. Of Reading , or Hearing the Word of God. REading and Hearing the word of God are but the several circumstances of the same duty ; instrumental especially to faith , but consequently to all other graces of the Spirit . It is all one to us whether by the eye or by the eare the Spirit conveyes his precepts to us . If we hear S. Paul saying to us , that [ Whoremongers and Adulterers God will judge : ] or read it in one of his Epistles ; in either of them we are equally and sufficiently instructed . The Scriptures read are the same thing to us , which the same doctrine was , when it was preached by the Disciples of our blessed Lord ; and we are to learn of either with the same dispositions . There are many that cannot reade the word , and they must take it in by the ear ; and they that can reade , finde the same word of God by the eye . It is necessary that all men learn it some way or other , and it is sufficient in order to their practise that they learn it any way . The word of God is all those Commandments and Revelations , those promises and threatnings , the stories and sermons recorded in the Bible : nothing else is the word of God , that we know of , by any certain instrument . The good books and spiritual discourses , the sermons or homilies written or spoken by men are but the word of men , or rather explications of , and exhortations according to the Word of God : but of themselves ▪ they are not the Word of God. In a Sermon , the Text onely is in a proper sence to be called Gods Word : and yet good Sermons are of great use and convenience for the advantages of Religion . He that preaches an hour together against drunkennesse with the tongue of men or Angels , hath spoke no other word of God but this [ Be not drunk with wine wherein there is excesse : ] and he that writes that Sermon in a book , and publishes that book , hath preached to all that reade it , a louder Sermon then could be spoken in a Church . This I say to this purpose that we may separate truth from error , popular opinions from substantial Truths . For God preaches to us in the Scripture , and by his secret assistances and spiritual thoughts and holy motions : Good men preach to us when they by popular arguments , and humane arts and complyances expound and presse any of those doctrines which God hath preached unto us in his holy Word . But 1. The Holy Ghost is certainly the best Preacher in the world , and the words of Scripture the best sermons . 2. All the doctrine of salvation is plainly set down there , that the most unlearned person by hearing it read , may understand all his duty . What can be plainer spoken then this , [ Thou shalt not kill . Be not drunk with wine : Husbands love your wives : whatsoever ye would that men should do to you , do ye so to them ▪ ] The wit of man cannot more plainly tell us our duty , or more fully , then the Holy Ghost hath done already . 3. Good sermons , and good books are of excellent use : but yet they can serve no other end but that we practise the plain doctrines of Scripture . 4. What Abraham in the parable said concerning the brethren of the rich man , is here very proper : They have Moses and the Prophets le● them hear them : But if they refuse to hear these ▪ neither will they believe though one should arise from the dead to preach unto them . 5. Reading the holy Scriptures is a duty expressely * commanded us , and is called in Scripture [ * Preaching : ] all other preaching is the effect of humane skill and industry , and although of great benefit , yet it is but an Ecclesiastical ordinance ; the Law of God concerning Preaching , being expressed in the matter of reading the Scriptures , and hearing that word of God , which is , and as it is there described . But this duty is reduced to practise in the following Rules . Rules for hearing or reading the word of God. 1. Set apart some portion of thy time according to the opportunities of thy calling and necessary imployment , for the reading of holy Scripture ; and if it be possible , every day reade or hear some of it read : you are sure that book teaches all truth , commands all holinesse , and promises all happinesse . 2. When it is in your power to choose , accustome your self to such portions which are most plain and certain duty , and which contain the story of the Life and Death of our blessed Saviour . Read the Gospels , the Psalms of Da●id ; and especially those portions of Scripture which by the wisdom of the Church are appointed to be publikely read upon Sundayes and holy-dayes , viz. the Epistles and Gospels . In the choice of any other portions , you may advise with a Spiritual Guide , that you may spend your time with most profit . 3. Fail not , diligently to attend to the reading of holy Scriptures upon those dayes wherein it is most publickly and solemnly read in Churches : for at such times , besides the learning our duty , we obtain a blessing along with it , it becoming to us upon those dayes apart of the solemn Divine worship . 4. When the word of God is read or preached to you , be sure you be of a ready heart and minde , free from worldly cares and thoughts , diligent to hear , careful to mark , studious to remember , and desirous to practise all that is commanded , and to live according to it : Do not hear for any other end but to become better in your life , and to be instructed in every good work , and to increase in the love and service of God. 5. Beg of God by prayer that he would give you the spirit of obedience and profit , and that he would by his Spirit write the word in your heart , and that you describe it in your life . To which purpose serve your self of some affectionate ejaculations to that purpose , before and after this duty . Concerning spiritual books and ordinary Sermons take in these advices also . 6. Let not a prejudice to any mans person hinder thee from receiving good by his doctrine , if it be according to godlinesse : but ( if occasion offer it , or especially if duty present it to thee ; that is , if it be preached in that assembly where thou art bound to be present ) accept the word preached as a message from God , and the Minister as his Angel in that ministration . 7. Consider and remark the doctrine that is represented to thee in any discourse ; and if the Preacher addes any accidental advantages , any thing to comply with thy weaknesse , or to put thy spirit into action , or holy resolution , remember it , and make use of it ; but if the Preacher be a weak person , yet the text is the doctrine thou art to remember ; that contains all thy duty , it is worth thy attendance to hear that spoken often , ●nd renewed upon thy thoughts , and though thou beest a learned man , yet the same thing which thou knowest already , if spoken by another , may be made active by that application . I can better be comforted by my own considerations , if another hand applyes them , then if I do it my self ; because the word of God does not work as a natural agent , but as a Divine instrument : it does not prevail by the force of deduction , and artificial discoursings onely , but chie●ly by way of blessing in the ordinance , and in the ministery of an appointed person . At least obey the publick order , and reverence the constitution , and give good example of humility , charity and obedience . 8. When Scriptures are read , you are onely to enquire with diligence and modesty into the meaning of the Spirit : but if homilies or sermons be made upon the words of Scripture , you are to consider , whether all that be spoken be conformable to the Scriptures . For although you may practise for humane reasons , and humane arguments ministred from the Preacher● art , yet you must practise nothing but the command of God , nothing but the Doctrine of Scripture , that is , the text . 9. Use the advice of some spirituall or other prudent man for the choice of such spiritual books which may be of use and benefit for the edification of thy spirit in the wayes of holy living ; and esteem that time well accounted for , that is prudently and affectionately imployed , in hearing or reading good books and pious discourses : ever remembring that God by hearing us speak to him in prayer , obliges us to hear him speak to us in his word , by what instrument soever it be conveyed . SECT . V. Of Fasting . FAsting , if it be considered in it self without relation to Spiritual ends , is a duty no where enjoyned , or counselled . But Christianity hath to do with it , as it may be made an instrument of the Spirit by subduing the lusts of the flesh , or removing any hindrances of religion ; And it hath been practised by all ages of the Church , and advised in order to three ministeries . 1. To Prayer . 2. To Mortification of bodily lusts . 3. To Repentance : and is to be practised according to the following measures . Rules for Christian Fasting . 1. Fasting in order to prayer is to be measured by the proportions of the times of prayer : that is , it ought to be a total faft from all things during the solemnity ( unlesse a probable necessity intervene . ) Thus the Jews eate nothing upon the Sabbath-dayes till their great offices were performed , that is , about the sixth hour : and S. Peter used it as an argument , that the Apostles in Pente●ost were not drunk , because it was but the third hour of the day , of such a day , in which it was not lawful to eat or drink til the sixth hour : and the Jews were offended at the Disciples for plucking the ears of corn upon the Sabbath early in the morning , because it was before the time in which by their customs they esteemed it lawful to break their fast . In imitation of this custom , and in prosecution of the reason of it , the Christian Church hath religiously observed fasting before the Holy Communion : and the more devout persons ( though without any obligation at all ) refused to eat or drink till they had finished their morning devotions : and further yet upon dayes of publick humiliation , which are designed to be spent wholly in Devotion , and for the averting Gods judgements ( if they were imminent ) fasting is commanded together with prayer , commanded ( I say ) by the Church to this end , that the Spirit might be clearer and more Angelical when it is quitted in some proportions from the loads of flesh . 2. Fasting , when it is in order to Prayer , must be a total abstinence from all meat , or else an abatement of the quantity : for the help which fasting does to prayer cannot be served by changing flesh into fish , or milk-meats into dry diet , but by turning much into little , or little into none at all during the time of solemn and extraordinary prayer . 3. Fasting as it is instrumental to Prayer , must be attended with other aids of the like vertue and efficacy , such as are , removing for the time all worldly cares and secular businesses ; and therefore our blessed Saviour enfolds these parts within the same caution . [ Take heed lest your hearts be overcharged with surfetting and drunkennesse and the cares of this world , and that day overtake you unawares . ] To which adde alms ; for upon the wings of fasting and alms , holy prayer infallibly mounts up to Heaven . 4. When Fasting is intended to serve the duty of Repentance , it is then best chosen when it is short , sharp and afflictive ; that is , either a total abstinence from all nourishment ( according as we shall appoint , or be appointed ) during such a time as is separate for the solemnity and attendance upon the imployment : or if we shall extend our severity beyond the solemn dayes , and keep our anger against our sin , as we are to keep our sorrow , that is , alwayes in a readinesse , and often to be called upon ; then , to refuse a pleasant morsel , to abstaine from the bread of our desires , and onely to take wholsome and lesse pleasing nourishment , vexing our appetite by the refusing a lawful satisfaction , since in its petulancie and luxurie it preyed upon an unlawfull . 5. Fasting designed for repentance must be ever joyned with an extream care that we fast from sin : for there is no greater folly or undecency in the world , then to commit that for which I am now judging and condemning my self . This is the best fast : and the other may serve to promote the interest of this , by increasing the disaffection to it , and multiplying arguments against it . 6. He that fasts for repentance , must , during that solemnity , abstain from all bodily delights , and the sensuality of all his senses , and his appetites ; for a man must not when he mourns in his fast be merry in his sport ; weep at dinner , and laugh all day after ; have a silence in his kitchen , and musick in his chamber ; judge the stomack , and feast the other se●ses . I deny not but a man may in a single instance punish a particular sin with a proper instrument : If a man have offended in his palate , he may choose to fast onely ; if he have sinned in softnesse and in his touch , he may choose to lye hard , or work hard , and use sharp inflictions : but although this Discipline be proper and particular , yet because the sorrow is of the whole man , no sense must rejoyce , or be with any study or purpose feasted and entertained softly . This rule is intended to relate to the solemn dayes appointed for repentance publickly or privately : besides which in the whole course of our life , even in the midst of our most festival and freer joyes we may sprinkle some single instances , and acts of self condemning , or punishing : as to refuse a pleasant morsel , or a delicious draught with a t●cit remembrance of the sin that now returns to displease my spirit : and though these actions be single , there is no undecency in them , because a man may abate of his ordinary liberty & bold freedom w th great prudence , so he does ●t without singularity in himself , or trouble to others : but he may not abate of his solemn sorrow : that may be caution ; but this would be softnesse effoeminacy and undecency . 7· When fasting is an act of mortification , that is , is intended to subdue a bodily lust ; as the spirit of fornication , or the fondness of strong and impatient appetties , it must not be a sudden , sharp , and violent fast , but a state of fasting , a dyet of fasting , a daily lessening our portion of meat and drink , and a choosing such a course dyet which may make the least preparation for the lusts of the body . He that fasts 3 dayes without ●ood , will weaken other parts more then the ministers of fornication : and when the meals return as usually , they also will be serv'd assoon as any . In the mean time they will be supplyed and made active by the accidental heat that comes with such violent fastings : for this is a kinde of aerial Devil ; the Prince that rules in the air is the Devil of fornication ; and he will be as tempting with the windinesse of a violent fast , as with the flesh of an ordinary meal . But a daily substraction of the nourishment will introduce a lesse busy habit of body , and that will prove the more effectual remedy . 8. Fasting alone will not cure this Devil , though it helps much towards it ; but it must not therefore be neglected , but assisted by all the proper instruments of remedy against this unclean spirit ; and what it is unable to do alone , in company with other instruments , and Gods blessing upon them it may effect . 9. All fasting for whatsoever end it be undertaken , must de done without any opinion of the necessity of the thing it self , without censuring others , with all humility , in order to the proper end ; and just as a man takes physick of which no man hath reason to be proud , and no man thinks it necessary , but because he is in sicknesse , or in danger and disposition to it . 10. All fasts ordained by lawful authority are to be observed in order to the same purposes to which they are enjoyned ; and to be accompanied with actions of the same nature , just as it is in private fasts ; for there is no other difference , but that in publick our Superiours choose for us , what in private we do for our selves . 11. Fasts ordained by lawful authority are not to be neglected because alone they cannot do the thing in order to which they were enjoyn'd . It may be one day of Humiliation will not obtain the blessing , or alone kill the lust , yet it must not be despis'd , if it can do any thing towards it . An act of Fasting is an act of self-denial , and though it do not produce the habit , yet it is a good act . 12. When the principal end why a Fast is publickly prescribed , is obtained by some other instrument in a particular person ; as if the spirit of Fornication be cur'd by the rite of Marriage , or by a gift of chastity , yet that person so eased , is not freed from the Fasts of the Church by that alone , if those fasts can prudently serve any other end of Religion , as that of prayer , or repentance , or mortification of some other appetite : for when it is instrumental to any end of the Spirit , it is freed from superstition , and then we must have some other reason to quit us from the Obligation , or that alone will not do it . 13. When the Fast publickly commanded by reason of some indisposition in the particular person cannot operate to the end of the Commandment , yet the avoiding offence , and the complying with publick order is reason enough to make the obedience to be necessary . For he that is otherwise disoblig'd ( as when the reason of the Law ceases , as to his particular , yet ) remains still oblig'd is he cannot do otherwise without scandal : but this is an obligation of charity , not of justice . 14. All fasting is to be used with prudence and charity : for there is no end to which fasting serves , but may be obtain'd by other instruments , and therefore it must at no hand be made an instrument of scruple , or become an enemy to our health , or be impos'd upon persons that are sick or aged , or to whom it is in any sense uncharitable ; such as are wearied Travellers ; or to whom in the whole kinde of it , it is uselesse , such as are Women with childe , poor people , and little children . But in these cases the Church hath made provision , and inserted caution into her Laws , and they are to be r●duced to practise according to custome , and the sentence of prudent persons , with great latitude , and without ni●enesse and curiosity : having this in our first care , that we secure our vertue , and next that we secure our health , that we may the better exercise the labours of vertue , lest out of too much austerity we bring our selves to that condition , that it be necessary to be indulgent to softnesse , ease and extream tendernesse . 15. Let not intemperance be the Prologue or the Epilogue to your fast , lest the fast be so far from taking off any thing of the sin , that it bee an occasion to increase it ; and therefore when the fast is done , be careful that no supervening act of gluttony , or excessive drinking unhallow the religion of the passed day ; but eat temperately according to the proportion of other meals , lest gluttony keep either of the gates to abstinence . The benefits of Fasting . He that undertakes to enumerate the benefits of fasting , may in the next page also reckon all the benefits of physick : for fasting is not to be commended as a duty , but as an instrument ; and in that sense , no Man can reprove it , or undervalue it ; but he that knows neither spiritual arts , nor spiritual necessities : but by the Doctors of the Church it is called , the nourishment of prayer , the restraint of lust , the wings of the soul , the diet of Angels , the instrument of humility , and self-denial , the purification of the Spirit : and that palenesse and maigrenesse of visage which is consequent to the daily fast of great mortifiers , is by Saint Basil said to be the mark in the Forehead which the Angel observed , when he signed the Saints in the forehead to escape the wrath of God. [ The soul that is greatly vexed , which goeth stooping and feeble , and the eyes that fail , and the hungry soul shall give thee praise and righteousnesse , O Lord. Sect. VI. Of keeping Festivals and dayes holy to the Lord : particularly , the Lords day . TRue naturall Religion , that which was common to all Nations and Ages did principally relye upon four great propositions . 1. That there is one God. 2. That God is nothing of those things which wee see . 3. That God takes care of all things below and governs all the World. 4. That hee is the Great Creator of all things without himself : and according to these were fram'd the four first precepts of the Decalogue . In the first , the Unity of the Godhead is expresly affirmed . In the second , his invisibility and immateriality . In the third is affirmed Gods government and providence , by avenging them that swear falsly by his Name , by which also his Omniscience is declared . In the fourth Commandement , hee proclaims himself the Maker of Heaven and Earth : for in memory of Gods rest from the work of six dayes the seventh was hallowed into a Sabbath : and the keeping it was a confessing GOD to bee the great Maker of Heaven and Earth ; and consequently to this , it also was a confession of his goodnesse , his Omnipotence and his Wisdom , all which were written with a Sun beam in the great book of the Creature . So long as the Law of the Sabbath was bound upon Gods people , so long GOD would have that to be the folemn manner of confessing these attributes ; but when the Priesthood being changed there was a change also of the Law , the great duty remain'd unalterable in changed circumstances . We are eternally bound to confesse God Almighty to be the Maker of Heaven and Earth ; but the manner of confessing it , is chang'd from a rest or a doing nothing , to a speaking something , from a day to a symbol , from a ceremony to a substance , from a Jewish rite to a Christian duty : we professe it in our Creed , we confesse it in our lives , we describe it by every line of our life , by every action of duty , by faith , and trust , and obedience : and we do also upon great reason comply with the Jewish manner of confessing the Creation , so far as it is instrumental to a real duty . We keepe one day in seven , and so confesse the manner and circumstance of the Creation : and we rest also that we may tend holy duties : so imitating Gods rest better then the Jew in Synesius who lay upon his face from evening to evening , and could not by stripes or wounds be raised up to steer the ship in a great storm : Gods rest was not a natural cessation : hee who could not labour could not be said to rest ; but Gods rest is to be understood to be a beholding and a rejoycing in his work finished : and therefore we truly represent Gods rest , when we confesse and rejoyce in Gods works and Gods glory . This the Christian Church does upon every day , but especially upon the Lords day , which she hath set apart for this and all other Of●ices of Religion , being determined to this day , by the Resurrection of her dearest Lord , it being the first day of joy the Church ever had . And now , upon the Lords day we are not tyed to the rest of the Sabbath , but to all the work of the Sabbath : and we are to abstain from bodily labour , not because it is a direct duty to us as it was to the Jews , but because it is necessary in order to our duty , that we attend to the Offices of Religion . The observation of the Lords day differs nothing from the observation of the Sabbath in ●he matter of Religion , but in the manner . They differ in the ceremony and external rite . Rest with them was the principal : with us it is the accessory . They differ in the office or forms of worship : For they were then to worship God as a Creator and a gentle Father : we are to adde to that , Our Redeemer , and all his other excellencies and mercies : and though we have more natural and proper reason to keep the Lords day then the Sabbath , yet the Jews had a Divine Commandement for their day , which we have not for ours : but we have many Commandements to do all that honour to GOD which was intended in the fourth Commandement : and the Apostles appointed the first day of the week , for doing it in solemne Assemblies ; and the manner of worshipping God and doing him solemn honour and service upon this day we may best observe in the following measures . Rules for keeping the Lords day and other Christian Festivals . 1. When you go about to distinguish Festival dayes from common , do it not by lessening the devotions of ordinary dayes , that the common devotion may seem bigger upon Festivals , but on every day keep your ordinary devotions intire , and enlarge upon the Holy day . 2. Upon the Lords day wee must abstaine from all servile and laborious workes , except such which are matters of necessity , of common life , or of great charity : for these are permitted by that authority which hath separated the day for holy uses . The Sabbath of the Jewes though consisting principally in rest , and established by God , did yeeld to these . The labour of Love and the labours of Religion were not against the reason and the spirit of the Commandement , for which the Letter was decreed , and to which it ought to minister : And therefore much more is it so on the Lords day , where the Letter is wholly turned into Spirit , and there is no Commandement of God , but of spiritual and holy actions . The Priests might kill their beasts and dresse them for sacrifice ; and Christ though born under the law , might heal a sick man , and the sick man might carry h●s bed to witnesse his recovery , and confesse the mercy , and leap and dance to God for joy : and an Ox might be led to water , and an Asse be haled ou● of a ditch , and a man may take physick , and he may eat meat , and therefore there were of necessity some to prepare and minister it : and the performing these labours did not consist in minutes , and just determined stages , but they had , even then , a reasonable latitude : so onely as to exclude unnecessary labour , or such as did not minister to charity or religion . And therefore this is to be enlarged in the Gospel , whose Sabbath or rest is but a circumstance , and accessory to the principal and spiritual duties : Upon the Christian Sabbath , necessity is to be served first , then charity , and then religion ; for this is to give place to charity in great instances ; and the second to the first in all ; and in all cases God is to be worshipped in spirit and in truth . 3. The Lords day being the remembrance of a great blessing , must be a day of joy , festivity , spiritual rejoycing and thanksgiving , and therefore it is a proper work of the day to let your devotions spend themselves in singing or reading Psalms , in recounting the great works of God , in remembring his mercies , in worshipping his excellencies , in celebrating his attributes , in admiring his person , in sending portions of pleasant meat to them for whom nothing is provided , & in all the arts and instruments of advancing Gods glory , & the reputation of religion : in which it were a great decency that a memorial of the resurrection should be inserted , that the particular religion of the day be not swallowed up in the general : And of this we may the more easily serve our selves by rising seasonably in the morning to private devotion , and by retiring at the leisures and spaces of the day not imployed in publick offices . 4. Fail not to be present at the publick hours and places of prayer , entring early and cheerfully , attending reverently and devoutly , abiding patiently during the whole office , piously assisting at the prayers , and gladly also hearing the Sermon , and at no hand omitting to receive the Holy Communion when it is offered ( unlesse some great reason excuse it ) this being the great solemnity of thanksgiving , and a proper work of the day . 5. After the solemnities are past , and in the intervalls between the morning and evening devotion ( as you shall finde op portunity ) visit sick persons , reconcile differences , do offices of Neighbourhood , inquire into the needs of the poor , especially house-keepers , relieve them as they shall need , and as you are able : for then we truely rejoyce in God , when we make our neighbours , the poor members of Christ , rejoyce together with us . 6. Whatsoever you are to do your self as necessary , you are to take care that others also , who are under your charge , do in their station & manner . Let your servants be called to Church , and all your family that can be spared from necessary & great houshold ministeries : those that cannot , let them go by turns , and be supplyed otherwise as well as they may : and provide on these dayes especially that they be instructed in the articles of faith , and necessary parts of their duty . 7. Those who labour hard in the week , must be eased upon the Lords day ; such ease being a great charity and alms : but at no hand must they be permitted to use any unlawful games , any thing forbidden by the laws , any thing that is scandalous , or any thing that is dangerous , and apt to mingle sin with it ; no games prompting to wantonnesse , to drunkennesse , to quarrelling , to ridiculous and superstitious customs , but let their refreshments be innocent , and charitable , and of good report , and not exclusive of the duties of religion . 8. Beyond these bounds because neither God nor man hath passed any obligation upon us , we must preserve our Christian liberty and not suffer our selves to be intangled with a yoke of bondage : for even a good action may become a snare to us , if we make it an occasion of scruple by a pretence of necessity , binding loads upon the conscience not with the bands of God , but ●f men , and of fancy , or of opinion , or of tyranny . Whatsoever is laid upon us by the hands of man , must be acted and accounted of by the measures of a man ; but our best measure is this : He keeps the Lords day best that keeps it with most religion , and with most charity . 9. What the Church hath done in the article of the resurrection , she hath in some measure done in the other articles of the Nativity , of the Ascension , and of the Descent of the Holy Ghost at Pentecost : And so great blessings deserve an anniversary solemnity , since he is a very unthankful person that does not often record them in the whole year , and esteem them the ground of his hopes , the object of his faith , the comfort of his troubles , and the great effluxes of the divine mercy greater then all the victories over our temporal enemies , for which all glad persons usually give thanks . And if with great reason the memory of the resurrection does return solemnly every week , it is but reason the other should return once a year . * To which I adde , that the commemoration of the articles of our Creed in solemn dayes and offices is a very excellent instrument to convey and imprint the sense and memory of it upon the spirits of the most ignorant person . For as a picture may with more fancy convey a story to a man , then a plain narrative either in word or writing : so a real representment , and an office of remembrance , and a day to declare it , is f●r more impressive then a picture , or any other art of making and fixing imagery . 10. The memories of the Saints are precio●s to God , and therefore they ought also to be so to us ; and such persons who served God by holy living , industrious preaching , and religious dying , ought to have their names preserved in honour , and God be glorified in them , and their holy doctrines and lives published and imitated ; and we by so doing give testimony to the article of the communion of Saints . But in these cases as every Church is to be sparing in the number of dayes , so also should she be temperate in her injunctions , not imposing them but upon voluntary and unbusied persons , without snare or burden . But the Holy day is best kept by giving God thanks for the excellent persons , Apostles or Martyrs we then remember , and by imitating their lives : this all may do : and they that can also keep the solemnity , must do that too , when it is publickly enjoyned . The mixt actions of religion are , 1. Prayer . 2. Alms. 3. Repentance . 4. Receiving the blessed Sacrament . Sect. 7. Of Prayer . THere is no greater argument in the world of our spiri●ual danger and unwillingness to religion then the backwardnesse which most men have alwayes , and all men have sometimes to say their prayers : so weary of their length , so glad when they are done , so witty to excuse and frustrate an opportunity : and yet all is nothing but a desiring of God to give us the greatest and the best things we can need , and which can make us happy : it is a work so easy , so honourable , and to so great purpose , that in all the instances of religion and providence ( except onely the incarnation of his Son ) God hath not given us a greater argument of his willingnesse to have us saved , and of our unwillingnesse to accept it , his goodnesse and our gracelessenesse , his infinite condescension , and our carelessenesse and folly , then by rewarding so easy a duty with so great blessings . Motives to prayer . I cannot say any thing beyond this very consideration & its appendages to invite Christian people to pray often . But we may consider : That first it is a duty commanded by God and his holy Son : 2. It is an act of grace and highest honour that we dust and ashes are admitted to speak to the Eternal God , to run to him as to a Father , to lay open our wants to complain of our burdens , to explicate our scruples , to beg remedy and ease , support and counsel , health and safety , deliverance and salvation : and 3. God hath invited us to it by many gracious promises of hearing us . 4. He hath appointed his most glorious Son to be the president of prayer , and to make continual intercession for us to the throne of grace . 5. He hath appointed an Angel to present the prayers of his servants : and 6. Christ unites them to his own , and sanctifies them , and makes them effective and prevalent : and 7. Hath put it into the hands of men to rescind or alter all the decrees of God which are of one kinde , ( that is , conditional , and concerning our selves and our final estate , and many instances of our intermedial or temporal ) by the power of prayers . 8. And the prayers of men have saved cities and kingdoms from ruine ; prayer hath raised dead men to life , hath stopped the violence of fire , shut the mouths of wilde beasts , hath altered the course of nature , caused rain in Egypt , and drowth in the sea , it made the Sun to go from West to East , and the Moon to stand still , and rocks and mountains to walk , and it cures di●eases without physick , and makes physick to do the work of nature , and nature to do the work of grace , and grace to do the work of God ; and it does miracles of accident and event : and yet prayer that does all this , is of it self nothing but an ascent of the minde to God , a desiring things fit to be desired , and an expression of this desire to God as we can , and as becomes us : And our unwillingnesse to pray , is nothing else but a not desiring what we ought passionately to long for ; or if we do desire it , it is a choosing rather to misse our satisfaction and felicity , then to ask for it . There is no more to be said in this affair , but that we reduce it to practise according to the following Rules . Rules for the practise of Prayer . 1. We must be careful that we never ask any thing of God that is sinful , or that directly ministers to sin : for that is to ask of God to dishonour himself , and to undoe us : we had need consider what we pray ; for before it returns in blessing it must be joyn'd with Christs intercession , and presented to God : Let us principally ask of God power and assistances to do our duty , to glorifie God , to do good works ; to live a good life , to dye in the fear and favour of God , and eternal life : these things God delights to give , and commands that we shall ask , and we may with confidence expect to be answered graciously ; for these things are promised without any reservation of a secret condition : if we ask them , and do our duty towards the obtaining them , we are sure never to misse them . 2. We may lawfully pray to God for the gifts of the Spirit that minister to holy ends , such as are the gift of preaching , the spirit of prayer , good expression , a ready and unloosed tongue , good understanding , learning , opportunities to publish them , &c. with these onely restraints . 1. That we cannot be so confident of the event of those prayers , as of the former . 2. That we must be curious to secure our intention in these desires , that we may not ask them to serve our own ends , but only for Gods glory , and then we shall have them , or a blessing for desiring them : In order to such purposes our intentions in the first desires cannot be amisse ; because they are able to sanctifie other things , and therefore cannot be unhallowed themselves . 3. We must submit to Gods will , desiring him to choose our imployment , and to furnish out our persons as he shall see expedient . 3. Whatsoever we may lawfully desire of temporall things , wee may lawfully ask of God in prayer , and we may expect them as they are promised . 1. Whatsoever is necessary to our life and being is promised to us ; and therefore we may with certainty expect food and raiment ; food to keep us alive ; clothing to keepe us from nakednesse and shame ; so long as our life is permitted to us , so long all things necessary to our life shall be ministred : we may be secure of maintenance , but not secure of our life , for that is promised , not this : onely concerning food and raiment we are not to make accounts by the measure of our desires , but by the measure of our needs . 2. Whatsoever is convenient for us , pleasant , and modestly delectable , we may pray for ; so we do it 1. with submission to Gods will. 2. Without impatient desires . 3. That it be not a trifle and inconsiderable , but a matter so grave and concerning , as to be a fit matter to be treated on between God and our souls . 4. That we ask it not to spend upon our lusts , but for ends of justice , or charity , or religion , and that they be imployed with sobriety . 4. He that would pray with effect must live with care and piety . For although God gives to sinners and evil persons the common blessings of life and chance , yet either they want the comfort and blessing of those blessings , or they become occasions of sadder accidents to them , or serve to upbraid them in their ingratitude or irreligion : and in all cases , they are not the effects of prayer , or the fruits of promise , or instances of a fathers love ; for they cannot be expected with confidence , or received without danger , or used without a curse and mischief in their company . * But as all sin is an impediment to prayer , so some have a special indisposition towards acceptation ; such are uncharitablenesse and wrath , Hypocrisie in the present action , Pride and Lust : because these by defiling the body or the spirit , or by contradicting some necessary ingredient in prayer ( such as are Mercy , Humility , Purity , and Sincerity ) do defile the prayer and make it a direct sin in the circumstances or formality of the action . 5. All prayer must be made with Faith and Hope : that is , we must certainly believe wee shall receive the grace which GOD hath commanded us to ask : and wee must hope for such things which hee hath permitted us to ask ; and our H●pe shall not bee vain , though wee misse what is not absolutely promised , because we shall at least have an equal blessing in the denial , as in the grant . And therefore the former conditions must first be secured , that is , that we ask things necessary , or at least good and innocent and profitable ; and that our persons be gracious in the eyes of God ; or else what God hath promised to our natural needs , he may in many degrees deny to our personal incapacity ; but the thing being secur'd , and the person dispos'd , there can be no fault at all : for whatsoever else remains is on Gods part , and that cannot possibly fail . But because the things which are not commanded cannot possibly be secur'd ( for we are not sure they are good in all circumstances ) we can but hope for such things , even after we have secur'd our good intentions . Wee are sure of a blessing , but in what instance we are not yet assured . 6. Our prayers must be fervent , intense , earnest and importunate when we pray for things of high concernment and necessity . [ Continuing instant in prayer : striving in prayer : labouring fervently in prayer : night and day praying exceedingly : praying alwayes with all prayer ] so S. Paul calls it : watching unto prayer ] so Saint Peter [ praying earnestly ] so S. Iames : and this is not at all to be abated in matters spiritual and of duty : for according as our desires are , so are our prayers ; and as our prayers are , so shall be the grace ; and as that is , so shall be the measure of glory . But this admits of degrees according to the perfection or imperfection of our state of life : but it hath no other measures , but ought to be as great as it can ; the bigger the better ; we must make no positive restraints upon it our selves . In other things we are to use a bridle : and as we must limit our desires with submission to Gods will : so also we must limit the importunity of our prayers by the moderation and term of our desires . Pray for it as earnestly as you may desire it . 7. Our desires must be lasting , and our prayers frequent , assiduous , and continual : not asking for a blessing once and then leaving it ; but daily renewing our suits , and exercising our hope , and faith and patience , and long-suffering , and Religion , and resignation , and self-denyal in all the degrees we shall be put to . This circumstance of duty our blessed Saviour taught , saying , [ That men ought alwayes to pray and not to faint ] Alwayes to pray signifies the frequent doing of the duty in general : but because we cannot alwayes ask several things , and we also have frequent need of the same things , and those are such as concern our great interest , the precept comes home to this very circumstance ; & S. Paul cals it , [ praying wit●o●t ceasing ] and himself in his own case gave a precedent : [ For this cause I besought the Lord thrice ] and so did our blessed Lord , he went thrice to God on the same errand , with the same words in a short space , about half a night ; for his time to sollicite his suit was but short : and the Philippians were remembred by the Apostle , their spiritual Father alwayes in every prayer of his . And thus we must alwayes pray for the pardon of our sins , for the assistance of Gods grace , for charity , for life eternal , never giving over till we dye : and thus also we pray for supply of great temporal needs in their several proportions : in all cases being curious we do not give over out of wearinesse , or impatience : For God oftentimes defers to grant our suit , because he loves to hear us beg it , and hath a design to give us more then we ask , even a satisfaction of our desires , and a blessing for the very importunity . 8 Let the words of our prayers be pertinent , grave , material , not studiously many , but according to our need , sufficient to expresse our wants , and to signifie our importunity . God hears us not the sooner for our many words , but much the sooner for an earnest desire , to which , let apt and sufficient words minister , be they few , or many , according as it happens . A long prayer and a short , differ not in their capacities of being accepted ; for both of them take their value according to the fervency of spirit , and the charity of the prayer . That prayer which is short by reason of an impatient spirit , or dulnesse , or despite of holy things , or indifferency of desires , is very often criminall , alwayes imperfect : and that prayer which is long out of ostentation , or superstition , or a trifling spirit , is as criminal and imperfect as the other in their several instances . This rule relates to private prayer . In publick , our devotion is to be measured by the appointed office , and we are to support our spirit with spiritual arts , that our private spirit may be a part of the publick spirit , & be adopted into the society and blessings of the communion of Saints . 9. In all formes of prayer mingle petition with thanksgiving , that you may endear the present prayer , and the future blessing by returning praise and thanks for what we have already received . This is Saint Pauls advice , [ Be careful for nothing , but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. ] 10. Whatever we beg of God , let us also work for it ; if the thing be matter of duty , or a consequent to industry . For God loves to blesse labour and to reward it , but not to support idlenesse . And therefore our blessed Saviour in his Sermons joyns watchfulness with prayer : for Gods graces are but assistances , not new creations of the whole habit in every instant , or period of our life . Reade Scriptures , and then pray to GOD for understanding : Pray against temptation , but you must also resist the Devil , and then hee will flee from you . Ask of GOD competency of living , but you must also work with your hands , the things that are honest , that ye may have to supply in time of need : We can but do our endeavour , and pray for blessing , and then leave the success● with GOD : and beyond this we cannot deliberate , we cannot take care ; but so far we must . 11. In all our prayers we must be carefull to attend our present work , having a present minde , not wandring upon impertinent things , not distant from our words , much lesse contrary to them : and if our thoughts do at any time wander , and divert upon other objects , bring them back again with prudent and severe arts ; by all means striving to obtain a diligent , a sober , an untroubled and a composed spirit . 12. Let your posture and gesture of body in prayers bee reverent , grave , and humble ; according to publike order , or the best examples , if it be in publick ; if it be in private , either stand , or kneel , or lye flat upon the ground on your face , in your ordinary and more solemn prayers ; but in extraordinary , casual , and ejaculatory prayers , the reverence and devotion of the soul , and the lifting up the eyes and hands to God with any other posture not undecent , is usual and commendable ; for we may pray in bed , on horseback , every where , and at all times , and in all circumstances : and it is well if we do so ; and some servants have not opportunity to pray so often as they would , unlesse they supply the appeti●es of Religion by such accidental devotions . 13. [ Let prayers and supplications , and giving of thanks be made for all men : for Kings and all that are in authority : For this is good and acceptable in the sight of God our Saviour . ] We who must love our Neighbours as our selves , must also pray for them as for our selves : with this onely dif●erence ; that we may enlarge in our temporal desires for Kings , and pray for secular prosperity to them with more importunity then for our selves ; because they need more to enable their duty and government , and for the interests of Religion and Justice . This part of prayer is by the Apostle called [ intercession ] in which with special care we are to remember our Relatives , our Family , our Charge , our Benefactours , our Creditours ; not forgetting to beg pardon and charity for our Enemies , and protection against them . 14. Relye not on a single prayer in matters of great concernment : but make it as publick as you can by obtaining of others to pray for you : this being the great blessing of the communion of Saints , that a prayer united is strong like a well ordered Army ; and God loves to be tyed fast with such cords of love , and constrain'd by a holy violence . 15. Every time that is not seiz'd upon by some other duty , is seasonable enough for prayer ; but let it be performed as a solemn duty morning and evening , that God may begin and end all our businesse , and the out goings of the morning and evening may praise him ; for so we blesse God , and God blesses us . And yet fail not to finde or make opportunities to worship God at some other times of the day ; at least by ejaculations and short addresses : more or lesse , longer or shorter , solemnly or without solemnity , privately or publickly , as you can , or are permitted : alwayes remembring , that as every sin is a degree of danger and unsafety : so every pious prayer and well imployed opportunity is a degree of return to hope and pardon . Cautions for making vowes . 16. A vow to God is an act of prayer , and a great degree and instance of opportunity , & an increase of duty by some new uncommanded instance , or some more eminent degree of duty , or frequency of action , or earnestnesse of spirit in the same . And because it hath pleased God in all Ages of the World to admit of entercourse with his servants in the matter of vows , it is not ill advice , that we make vows to God in such cases in which we have great need , or great danger . But let it be done according to these rules , and by these cautions . 1. That the matter of the vow be lawful . 2. That it be useful in order to Religion or charity . 3. That it be grave , not trifling and impertinent , but great in our proportion of duty towards the blessing . 4. That it be in an uncommanded instance , that is , that it be of something , or in some manner , or in some degree to which formerly wee were not obliged , or which wee might have omitted without sinne . 5. That it bee done with prudence , that is , that it be safe in all the circumstances of person , lest we beg a blessing and fall into a snare . 6. That every vow of a new action bee also accompanied with a new degree and enforcement of our essential and unalterable duty : such as was Iacobs vow ; that ( besides the payment of a tithe ) God should be his God : that so hee might strengthen his duty to him first in essentials and precepts ; and then in additionals and accidentals . For it is but an ill Tree that spends more in leaves and suckers and gummes , then in fruit : and that thankfulnesse and Religion is best , that first secures duty , and then enlarges in counsels . Therefore let every great prayer and great need , and great danger draw us to GOD , neerer by the approach of a pious purpose to live more strictly , and let every mercy of GOD answering that prayer produce a real performance of it . 7. Let not young beginners in Religion enlarge their hearts and streighten their liberty by vowes of long continuance : nor ( indeed ) any one else without a great experience of himself , and of all accidental dangers . Vowes of single actions are safest , and proportionable to those single blessings ever begg'd in such cases of sudden and transient importunities . 8. Let no action which is matter of question and dispute in Religion , ever become the matter of a vow . He vowes foolishly that promises to God to live and dye in such an opinion , in an article not necessary , not certain ; or that upon confidence of his present guide , bindes himself for ever to the profession of what he may afterwards more reasonably contradict , or may finde not to be useful , or not profitable ; but of some danger , or of no necessity . If we observe the former rules we shall pray piously and effectually ; but because even this duty hath in it some especial temptations , it is necessary that we be armed by special remedies against them . The dangers are . 1. Wandring thoughts . 2. Tediousnesse of spirit . Against the first these advices are profitable . Remedies against wandring thoughts in Prayer . If we feel our spirits apt to wander in our prayers , and to retire into the World , or to things unprofitable , or vain and impertinent . 1. Use prayer to bee assisted in prayer : pray for the spirit of supplication , for a sober , fixed , and recollected spirit : and when to this you adde a moral industry to be steady in your thoughts , whatsoever wandrings after this do return irremediably , are a misery of Nature , and an imperfection , but no sinne while it is not cherished and indulged too . 2. In private it is not amisse to attempt the cure by reducing your prayers into Collects , and short forms of prayer , making voluntary interruptions and beginning again , that the want of spirit and breath may be supplied by the short stages and periods . 3. When you have observed any considerable wandring of your thoughts , binde your self to repeat that prayer again with actual attention , or else revolve the full sense of it in your spirit , and repeat it in all the effect and desires of it : and possibly the tempter may be driven away with his own art , and may cease to interpose his trifles , when hee perceives they doe but vex the person into carefulnesse , and piety : and yet hee loses nothing of his devotion , but doubles the earnestnesse of his care . 4. If this bee not seasonable , or opportune , or apt to any Mans circumstances , yet be sure with actual attention to say a hearty Amen to the whole prayer , with one united desire , earnestly begging the graces mentioned in the prayer : for that desire does the great work of the prayer and secures the blessing , if the wandring thoughts were against our will , and disclaimed by contending against them . 5. Avoid multiplicity of businesses of the World ; and in those that are unavoidable , labour for an evennesse and tranquillity of spirit , that you may be untroubled and smooth in all tempests of fortune : for so we shall better tend Religion , when we are not torn in pieces with the cares of the World , and seiz'd upon with low affections , passions and interest . 6. It helps much to attention and actual advertisement in our prayers , if we say our prayers silently , without the voice , onely by the ●pirit . For in mental prayer , if our thoughts wander , we onely stand still ; when our minde returns , we go on again , there is none of the prayer lost , as it is , if our mouths speak and our hearts wander . 7. To incite you to the use of these or any other counsels you shall meet with , remember that it is a great undecency to desire of God to hear those prayers , a great part whereof we do not hear our selves . If they be not worthy of our attention , they are far more unworthy of Gods. Signes of tediousnesse of spirit in our prayers and all actions of religion . The second temptation in our prayer is a tediousnesse of spirit , or a wearinesse of the imployment : like that of the Jews , who complained that they were weary of the new moons , and their souls loathed the frequent return of their Sabbaths : so do very many Christians , who first pray without fervour and earnestnesse of spirit : and secondly meditate but seldom , and that without fruit , or sence or affection : or thirdly who seldom examine their consciences , and when they do it , they do it but sleepily , slightly , without compunction , or hearty purpose , or fruits of amendment . 4. They enlarge themselves in the thoughts and fruition of temporal things , running for comfort to them onely in any sadnesse and misfortune . 5. They love not to frequent the Sacraments , nor any the instruments of religion , as sermons , confessions , prayers in publick , fastings , but love ease , and a loose undisciplin'd life . 6. They obey not their superiours , but follow their own judgement , when their judgement follows their affections , and their affections follow sense and worldly pleasures . 7. They neglect , or dissemble , or defer , or do not attend to the motions and inclinations to vertue which the spirit of God puts into their soul. 8. They repent them of their vows and holy purposes , not because they discover any indiscretion in them , or intolerable inconvenience , but because they have within them labour , and ( as the case now stands to them ) displeasure . 9. They content themselves with the first degrees , and necessary parts of vertue , and when they are arrived thither , they sit down , as if they were come to the mountain of the Lord , and care not to proceed on toward perfection . 10. They enquire into all cases in which it may be lawful to omit a duty , and though they will not do lesse then they are bound to , yet they will do no more then needs must ; for they do out of fear , and self love , not out of the love of God , or the spirit of holinesse and zeal . The event of which will be this . He that will do no more then needs must , will soon be brought to omit something of his duty , and will be apt to believe lesse to be necessary then is . Remedies against tediousnesse of spirit . The Remedies against this temptation are these . 1. Order your private devotions so , that they become not arguments and causes of tediousnesse by their indiscreet length ; but reduce your words into a narrower compasse , still keeping all the matter , and what is cut off in the length of your prayers , supply in the earnestnes●e of your spirit ; for so nothing is lost while the words are changed into matter , and length of time into fervency of devotion . The forms are made not the lesse perfect , and the spirit is more , and the scruple is removed . 2. It is not imprudent if we provide variety of forms of Prayer to the same purposes ; that the change by consulting with the appetites of fancy , may better entertain the Spirit : and possibly we may be pleased to re●ite a hymn , when a collect seems flat to us and unpleasant , and we are willing to sing rather then to say , or to sing this rather then that : we are certain that variety is delightful , and whether that be natural to us , or an imperfection , yet if it be complyed with , it may remove some part of the temptation . 3. Break your office and devotion into fragments , and make frequent returnings by ejaculations and abrupt entercourses with God ; for so , no length can oppresse your tenderness and sicklinesse of spirit ; and by often praying in such manner and in all circumstances , we shall habituate our souls to prayer , by making it the businesse of many lesser portions of our time : and by thrusting in between all our other imployments , it will make every thing relish of religion , and by degrees turn all into its nature . 4. Learn to abstract your thoughts and desires from pleasures and things of the world . For nothing is a direct cure to this evill , but cutting off all other loves and adherences . Order your affairs so , that religion may be propounded to you as a reward , and prayer as your defence , and holy actions as your security , and charity and good works as your treasure : Consider that all things else are satisfactions but to the brutish part of a man , and that these are the refreshments and relishes of that noble part of us by which we are better then beasts : and whatsoever other instrument , exercise or consideration is of use to take our loves from the world , the same is apt to place them upon God. 5. Do not seek for deliciousnesse and sensible consolations in the actions of religion , but onely regard the duty and the conscience of it . For although in the beginning of religion most frequently , and at some other times irregularly , God complyes with our infirmity , and encourages our duty with little overflowings of spiritual joy , and sensible pleasure , and delicacies in prayer , so as we seem to feel some little beam of Heaven and great refreshments from the spirit of consolation ; yet this is not alwayes safe for us to have , neither safe for us to expect and look for : and when we do , it is apt to make us cool in our enquiries and waitings upon Christ when we want them : It is a running after him , not for the miracles , but for the loaves ; not for the wonderful things of God , and the desires of pleasing him , but for the pleasures of pleasing our selves . And as we must not judge our devotion to be barren or unfruitful when we want the overflowings of joy running over : so neither must we cease for want of them ; If our spirits can serve God choosingly and greedily out of pure conscience of our duty , it is better in it self , and more safe to us . 6. Let him use to soften his spirit with frequent meditation upon sad and dolorous objects , as of death , the terrours of the day of judgement ; fearful judgements upon sinners , strange horrid accidents , fear of Gods wrath , the pains of Hell , the unspeakable amazements of the damned , the intolerable load of a sad Eternity . For whatsoever creates fear , or makes the spirit to dwell in a religious sadnesse , is apt to entender the spirit , and make it devout and plyant to any part of duty . For a great fear , when it is ill managed , is the parent of superstition ; but a discreet and well guided fear produces religion . 7. Pray often and you shall pray oftner , and when you are accustomed to a frequent devotion , it will so insensibly unite to your nature and affections , that it will become trouble to omit your usual or appointed prayers : and what you obtain at first by doing violence to your inclinations , at last will not be left without as great unwillingnesse as that by which at first it entred . This rule relyes not onely upon reason derived from the nature of habits , which turn into a second nature , and make their actions easy , frequent & an delightful : but it relyes upon a reason depending upon the nature and constitution of grace , whose productions are of the same nature with the parent , and increases it self , naturally growing from granes to huge trees , from minutes to vast proportions , and from moments to Eternity . But be sure not to omit your usual prayers without great reason , though without sin it may be done ; because after you have omitted something , in a little while you will be passed the scruple of that , and begin to be tempted to leave out more : keep your self up to your usual forms ; you may enlarge when you will ; but do not contract or lessen them without a very probable reason . 8. Let a man frequently and seriously by imagination place himself upon his death-bed , and consider what great joyes he shall have for the remembrance of every day well spent ; and what then he would give that he had so spent all his dayes : He may guesse at it by proportions : for it is certain he shall have a joyful and prosperous night , who hath spent his day holily ; and he resignes his soul with peace into the hands of God , who hath lived in the peace of God , and the works of religion in his life time . This consideration is of a real event , it is of a thing that will certainly come to passe . It is appointed for all men once to die , and after death comes judgement ; the apprehension of which is dreadful , and the presence of it is intolerable , unlesse by religion and sanctity we are dispos'd for so venerable an appearance . 9. To this may be useful that we consider the easinesse of Christs yoke , the excellences and sweetnesses that are in religion , the peace of conscience , the joy of the Holy Ghost , the rejoycing in God , the simplicity and pleasure of vertue , the intricacy , trouble and businesse of sin ; the blessings and health and reward of that , the curses , the sicknesses and sad consequences of this ; and that , if we are weary of the labours of religion , we must eternally sit still and do nothing : for whatsoever we do , contrary to it , is infinitely more full of labour , care , difficulty , and vexation . 10. Consider this also , that tediousnesse of spirit , is the beginning of the most dangerous condition & estate in the whole World. For it is a great disposition to the sinne against the holy Ghost ; it is apt to bring a Man to backsliding , and the state of unregeneration , to make him return to his vomit and his sink , and either to make the Man impatient , or his condition scrupulous , unsatisfied , irksome and desperate : and it is better that he had never known the way of godlinesse , then after the knowledge of it , that he should fall away . There is not in the World a greater signe that the spirit of Reprobation is beginning upon a Man , then when hee is habitually and constantly , or very frequently , weary , and slights , or loaths holy Offices . 11. The last remedy that preserves the hope of such a Man , and can reduce him to the state of zeal and the love of God , is a pungent , sad , and a heavy affliction ; not desperate , but recreated with some intervals of kindenesse , and little comforts , or entertained with hopes of deliverance : which condition , if a Man shall fall into , by the grace of God he is likely to recover : but if this help him not , it is infinite oddes but he will quench the Spirit . Sect. 8. Of Almes . LOve is as communicative as fire , as busie , and as active , and it hath four twin Daughters , extreme like each other ; and but that the Doctors of the School have done as Thamars Midwife did , who bound a Scarlet threed , something to distinguish them , it would be very hard to call them asunder . Their names are : 1. Mercy . 2. Beneficence , or well-doing . 3. Liberality . And 4. Almes ; which by a special priviledge hath obtained to be called after the Mothers name , and is commonly called , Charity . The first or eldest is seated in the affection , and it is that , which all the other must attend . For Mercy without Almes is acceptable , when the person is disabled to expresse outwardly , what he heartily desires . But Almes without Mercy , are like prayers without devotion , or Religion without Humility . 2. Beneficence , or well doing , is a promptnesse and noblenesse of minde , making us to do offices of curtesie , and humanity to all sorts of persons in their need , or out of their need . 3. Liberality is a disposition of minde opposite to covetousnesse , and consists in the despite and neglect of money upon just occasions , and relates to our friends , children , kinred , servants and other relatives . 4. But Almes is a relieving the poor and needy . The first and the last onely are duties of Christianity . The second and third are circumstances and adjuncts of these duties : for Liberality increases the degree of Almes , making our gift greater ; and Beneficence extends it to more persons and orders of Men , spreading it wider . The former makes us sometimes to give more then we are able ; and the latter gives to more then need by the necessity of Beggars , and serves the needs and conveniencies of persons , and supplies circumstances : wheraes properly , Almes are doles and largesses to the necessitous and calamitous people ; supplying the necessities of Nature , and giving remedies to their miseries . Mercy and Almes are the body and soul of that charity which we must pay to our Neighbours need : and it is a precept which God therefore enjoyn'd to the World , that the great inequality which he was pleased to suffer in the possessions and accidents of Men , might be reduced to some temper and evennesse ; and the most miserable person might be reconciled to some sense and participation of felicity . Works of mercy , or the several kindes of corporal Almes . The workes of Mercy are so many as the affections of Mercy have objects , or as the World hath kindes of misery . Men want meat or drink , or clothes , or a house , or liberty , or attendance , or a grave . In proportion to these , seven works are usually assign'd to Mercy ; and there are seven kindes of corporal almes reckoned . 1. To feed the hungry . 2. To give drink to the thirsty . 3. Or clothes to the naked . 4. To redeem Captives . 5. To visit the sick . 6. To entertain strangers . 7. To bury the dead . * But many more may be added . Such as are . 8. To give physick to sick persons . 9. To bring cold and starv'd people to warmth and to the fire : for sometimes clothing will not do it ; or this may be done when we cannot do the other . 9. To lead the blinde in right wayes . 10. To lend money . 11. To forgive debts . 12. To remit forfeitures . 13. To mend high wayes and bridges . 14. To reduce or guide wandring travellers . 15. To ease their labours by accomodating their work with apt instruments ; or their journey with beasts of carriage . 16. To deliver the poor from their oppressors . 17. To dye for my brother . 18 To pay maydens dowries , and to procure for them honest and chast marriages . Works of spiritual Almes and mercy , are 1. To teach the ignorant . 2. To counsell doubting persons . 3. To admonish sinners diligently , prudently , seasonably , and charitably : To which also may be reduced , provoking and encouraging to good works . 4. To comfort the afflicted . 5. To pardon offenders . 6. To suffer and support the weak . 7. To pray for all estates of men , and for relief to all their necessities . To which may be added . 8 ▪ To punish or correct refractorinesse . 9. To be gentle and charitable in censuring the actions of others . 10. To establish the scrupulous , wavering , and inconstant spirits . 11. To confirm the strong . 12. Not to give scandal . 13. To quit a man of his fear . 14 * To redeem maydens from prostitution and publication of their bodies . To both these kindes , a third also may be added of a mixt nature , partly corporall , and partly spiritual : such are , 1. Reconciling enemies . 2. Erecting publick Schools of Learning . 3. Maintaining Lectures of Di●inity . 4. Erecting Colledges for Religion , and retirement from the noises and more frequent temptations of the World. 5. Finding imployment for unbusied persons , and putting children to honest Trades . For the particulars of Mercy or Almes cannot be narrower then Mens needs are : and the old method of Almes is too narrow to comprize them all ; and yet the kindes are too many to be discoursed of particularly : onely our blessed Saviour in the precept of Almes , uses the instances of relieving the poor , and forgivenesse of injuries ; and by proportion to these , the rest , whose duty is plain , simple , easie and necessary , may be determin'd . But Almes in general are to be disposed of according to the following Rules . Rules for giving Almes . 1. Let no Man do Almes of that which is none of his own ; for of that he is to make restitution ; that is due to the owners , not to the poor : for every Man hath need of his own , and that is first to be provided for ; and then you must think of the needs of the poor . He that gives the poor what is not his own , makes himself a thief , and the poor to be the receivers . This is not to be understood , as if it were unlawful for a Man that is not able to pay his debts , to give smaller Almes to the poor . He may not give such portions as can in any sence more disable him to do justice : but such , which if they were saved could not advance the other duty , may retire to this , and do here * what they may , since in the other d●ty they cannot do what they should . But generally Cheaters and Robbers cannot give almes of what they have cheated and robbed , unlesse they cannot tell the persons whom they have injured , or the proportions ; and in such cases they are to give those unknown portions to the poor by way of restitution , for it is no almes : onely God is the supreme Lord to whom those escheats devolve , and the poor are his Receivers . 2. Of money unjustly taken and yet voluntarily parted with , we may and are bound to give almes : such as is money given and taken for false witnesse , bribes , simoniacal contracts , because the Receiver hath no right to keep it , nor the Giver any right to recall it , it is unjust money , and yet payable to none but to the supreme Lord ( who is the person injur'd ) and to his Delegates , that is , the poor . To which I insert these cautions . 1. If the person injur'd by the unjust sentence of a brib'd Judge , or by false witnesse , be poor , he is the proper object and bosome to whom the restitution is to be made . 2. In case of Simony , the Church , to whom the Simony was injurious , is the lap into which the restitution is to be powred , and if it be poor and out of repair , the almes or restitution ( shall I call it ) are to be paid to it . 3. There is some sort of gain that hath in it no injustice properly so called ; but it is unlawful and filthy lucre : such as is money taken for worke done unlawfully upon the Lords day , hire taken for disfiguring ones self , and for being professed jesters , the wages of such as make unjust bargains , and of harlots : of this money there is some preparation to be made before it be given in Almes . The money is infected with the plague , and must passe thorough the fire or the water before it be fit for almes : the person must repent and leave the crime , and then minister to the poor . 4. He that gives almes must do it in mercy , that is , out of a true sence of the calamity of his brother , first feeling it in himself in some proportion , and then endeavouring to ease himself and the other of their common calamity . Against this rule they offend who give almes out of custome , or to upbraid the poverty of the other , or to make him mercenary and obliged , or with any unhandsome circumstances . 5. He that gives almes must do it with a single eye and heart ; that is , without designes to get the praise of men : and if he secures that , he may either give them publickly , or privately : for Christ intended only to provide against pride and hypocrisie , when he bade almes to be given in secret ; it being otherwise one of his Commandments , that our light should shine before men : this is more excellent , that is more safe . 6. To this also appertains , that he who hath done a good turne should so forget it as not to speak of it : but he that boasts it or upbraids it , hath paid himself , and lost the noblenesse of the charity . 7. Give alms with a cheerful heart and countenance , not grudgingly or of necessity , for God loveth a cheerful giver ; and therefore give quickly when the power is in thy hand , and the need is in thy Neighbor , and thy Neighbor at the door . He gives twice that relieves speedily . 8. According to thy ability give to all men that need ; and in equal needs give first to good men , rather then to bad men ; and if the needs be unequal , do so too ; provided that the need of the poorest be not violent or extream : but if an evil man be in extream necessity , he is to be relieved rather then a good man who can tarry longer , and may subsist without it ; and if he be a good man , he will desire it should be so : because himself is bound to save the life of his brother with doing some inconvenience to himself : and no difference of vertue or vice , can make the ease of one begger equal with the life of another . 9. Give no almes to vitious persons , if such almes will support their sin : as if they will continue in idlenes [ if they will not work , neither let them eat ] or if they will spend it in drunkenness , or wantonness : such persons when they are reduced to very great want , must be relieved in such proportions , as may not relieve their dying lust , but may refresh their faint or dying bodies . 10. The best objects of charity are poor house keepers that labour hard , and are burdened with many children ; or Gentlemen fallen into sad poverty , especially if by innocent misfortune ( and if their crimes brought them into it , yet they are to be relieved accordding to the former rule ) persecuted persons , widows , and fatherlesse children , putting them to honest trades or schools of learning : and search into the needs of numerous and meaner families ; for there are many persons that have nothing left them but misery and modesty : and towards such we must adde two circumstances of charity . 1. To enquire them out· 2. To convey our relief to them so as we do not make them ashamed . 11. Give , looking for nothing again , that is , without consideration of future advantages : give to children , to old men , to the unthankful , and the dying , and to those you shall never see again : for else your alms or curtesy is not charity , but traffick and merchandise : and be sure that you omit not to relieve the needs of your enemy and the injurious ; for so possibly you may win him to your self ; but do you intend the winning him to God. 12. Trust not your almes to intermedial , uncertain and under dispensers : by which rule is not onely intended the securing your almes in the right chanel ; but the humility of your person , and that which the Apostle calls the labour of love : and if you converse in Hospitals , and Alms-houses , and minister with your own hands what your heart hath first decreed , you will finde your hearts endeared and made familiar with the needs and with the persons of the poor , those excellent images of Christ. 13. Whatsoever is superfluous in thy estate is to be dispensed in alms . He that hath two coats must give to him that hath none ; that is , he that hath beyond his need must give that which is beyond it : Only among needs we are to reckon not onely what will support our life , but also what will maintain the decency of our estate and person ; not onely in present needs , but in all future necessities , and very probable contingencies , but no further : we are not obliged beyond this , unlesse we see very great , publick and calamitous necessities : but yet , if we do extend beyond our measures , and give more then we are able , we have the Philippians and many holy persons for our precedent , we have S. Paul for our encouragement , we have Christ for our Counseller , we have God for our rewarder , and a great treasure in Heaven for our recompence and restitution . But I propound it to the consideration of all Christian people , that they be not nice and curious , fond and indulgent to themselves in taking accounts of their personal conveniences , and that they make their proportions moderate and easy , according to the order and manner of Christianity ; and the consequent will be this , that the poor will more plentifully be relieved , themselves will be more able to do it , and the duty will be lesse chargeable , and the owners of estates charged with fewer accounts in the spending them . It cannot be denied , but in the expences of all liberal and great personages many things might be spared : some superfluous servants , some idle meetings , some unnecessary and imprudent feasts , some garments too costly , some unnecessary Law-suits , some vain journeyes : and when we are tempted to such needlesse expences , if we shall descend to moderation , and lay aside the surplusage , we shall finde it with more profit to be laid out upon the poor members of Christ , then upon our own with vanity . But this is onely intended to be an advice in the manner of doing almes : for I am not ignorant that great variety of clothes alwayes have been permitted to Princes and Nobility , and others in their proportion ; and they usually give those clothes as rewards to servants , and other persons needful enough , and then they may serve their own fancy and their duty too : but it is but reason and religion to be careful , that they be given to such onely where duty , or prudent liberality , or almes determine them : but in no sence let them do it so as to minister to vanity , to luxury , to prodigality . The like also is to be observed in other instances . And if we once give our mindes to the study and arts of almes , we shall finde wayes enough to make this duty easy , profitable and useful . 1. He that playes at any game must resolve before hand to be indifferent to win or lose : but if he gives to the poor all that he wins , it is better then to keep it to himself : but it were better yet , that he lay by so much as he is willing to lose , and let the game alone , and by giving so much almes , traffick for eternity . That is one way . 2. Another is , keeping the fasting dayes of the Church ; which if our condition be such as to be able to cast our accounts , and make abatements for our wanting so many meals in the whole year , ( which by the old appointment did amount to 153 , and since most of them are fallen into desuetude , we may make up as many of them as we please by voluntary fasts ) we may from hence finde a considerable reliefe for the poor . But if we be not willing sometimes to fast that our brother may ea● , we should ill dye for him . S. Martin had given all that he had in the world to the poor , save one coat , and that also he divided between two beggers . A Father in the mount of Nitria was reduced at last to the Inventary of one Testament , and that book also was tempted from him by the needs of one whom he thought poorer then himself . Greater yet . S. Paulinus sold himself to slavery to redeem a young man , for whose captivity his Mother wept sadly ; and it is said that S. Katherine suck't the envenomd wounds of a villain who had injured her most impudently : And I shall tell you of a greater charity then all these put together : Christ gave himself to shame and death to redeem his enemies from bondage , and death , and Hell. 3. Learn of the frugal man , and onely avoid sordid actions and turn good husband and change your arts of getting into providence for the poor , and we shall soon become rich in good works ; and why should we not do as much for charity , as for covetousnesse , for Heaven , as for the fading world , for God and the Holy Jesus , as for the needlesse supersluities of back and belly ? 14. In giving almes to beggers and persons of that low ranck , it is better to give little to each that we may give to the more , so extending our alms to many persons : but in charities of religion , as building Hospitals , Colledges , and houses for devotion , and in supplying the accidental wants of decayed persons , fallen from great plenty to great necessity , it is better to unite our almes then to disperse them , to make a noble relief or maintenance to one , and to restore him to comfort , then to support only his natural needs , and keep him alive only , unrescued from sad discomforts . 15. The Precept of almes or charity bindes not indefinitely to all the instances and kindes of charity : for he that delights to feed the poor , and spends all his proportion that way , is not bound to enter into prisons and redeem captives : but we are obliged by the presence of circumstances , and the special disposition of providence , and the pityablenesse of an obobject , to this or that particular act of charity . The eye is the sense of mercy , and the bowels are its organ , and that enkindles pity , and pity produces almes : when the eye sees what it never saw , the heart will think what it never thought : but when we have an object present to our eye , then we must pity , for there the providence of God hath fitted our charity with circumstances . He that is in thy sight or in thy Neighbourhood is fallen into the lot of thy charity . 16. If thou hast no money , yet thou must have mercy , and art bound to pity the poor , and pray for them , and throw thy holy desires and devotions into the treasure of the Church : and if thou doest what thou art able , be it little or great , corporal or spiritual , the charity of almes , or the charity of prayers , a cup of wine , or a cup of water , if it be but love to the brethren , or a desire to help all , or any of Christs poor , it shall be accepted according to what a man hath , not according to what he hath not . For Love is all this , and all the other Commandments ▪ and it will expresse it self where it can , and where it cannot , yet it is love still , and it is also sorrow that it cannot . Motives to Charity . The motives to this duty are such as holy Scripture hath propounded to us by way of consideration and proposition of its excellencies , and consequent reward . 1. There is no one duty which our blessed Saviour did recommend to his Disciples with so repeated an injunction as this of Charity and Almes . To which adde the words spoken by our Lord , It is better to give then to receive ; and when we consider how great a blessing it is that we beg not from door to door , it is a ready instance of our thankfulnes to God , for his sake to relieve them that do . 2. This duty is that alone wherby the future day of judgment shall be transacted . For nothing but charity & almes is that whereby Christ shall declare the justice and mercy of the eternal sentence . Martyrdom it self is not there expressed , and no otherwise involved , but as it is the greatest charity . 3. Christ made himself the greatest and daily example of almes or charity . He went up & down doing good , preaching the Gospel , & healing all diseases : and God the Father is imitable by us in nothing but in purity and mercy . 4. Almes given to the poor redound to the emolument of the Giver both temporal and eternal . 5. They are instrumental to the remission of sins , Our forgivenesse and mercy to others being made the very rule and proportion of our confidence and hope and our prayer to be forgiven our selves . 6. It is a treasure in Heaven , it procures friends when we dye . It is reckoned as done to Christ whatsoever we do to our poor brother ; and therefore when a poor man begs for Christ his sake , if he have reason to ask for Ch i st his sake , give it him if thou canst . Now every man hath title to ask for Ch ists sake , whose need is great , and himself unable to cure it , and if the man be a Christian. Whatsoever charity Christ will reward , all that is given for Christs sake , and therefore it may be asked in his name : but every man that uses that sacred name for an endearment , hath not a title to it , neither he nor his need . 7. It is one of the wings of prayer , by which it flyes to the throne of grace . 8. It crowns all the works of piety . 9. It causes thanksgiving to God on our behalf . 10. And the bowels of the poor blesse us , and they pray for us . 11. And that portion of our estate , out of which a tenth , or a fifth , or a twentieth , or some offering to God for religion and the poor goes forth , certainly returns with a greater blessing upon all the rest . It is like the effusion of oyl by the Sidonian woman ; as long as she poures into empty vessels , it could never cease running : or like the Widows barrel of meal , it consumes not as long as she fed the Prophet . 12. The summe of all is contained in the words of our blessed Saviour : Give almes of such things as you have , ●nd behold all things are clean unto you . 13. To which may be added , that charity or mercy is the peculiar character of Gods Elect , and a signe of predestination ; which advantage we are taught by S. Paul : [ Put on therefore as the elect of God , holy and beloved , bowels of mercy , kindnesse , &c. forbearing one another , and forgiving o●e another ; if any man have a quarrel against any . The result of all which we may reade in the words of S. Chrysostome : To know the art of almes , is greater then to be crowned with the Diadem of kings . And yet to convert one soul is greater then to poure out ten thousand talents into the baskets of the poor . But because giving Almes is an act of the vertue of mercifulnesse , our endeavour must be by proper arts to mortifie the parents of unmercifulnesse , which are 1. Envy . 2. Anger . 3. Covetousnesse , in which we may be helped by the following rules or instruments . Remedies against unmercifulnesse , and uncharitablenesse . 1. Against Envy : by way of consideration . Against Envy I shall use the same argument I would use to perswade a man from the Fever or the dropsie . 1. Because it is a disease , it is so far from having pleasure in it , or a temptation to it , that it is full of pain , a great instrument of vexation ; it eats the flesh , and dries up the marrow , and makes hollow eyes , and lean cheeks , and a pale face . 2. It is nothing but a direct resolution never to enter into Heaven by the way of noble pleasure taken in the good of others . 3. It is most contrary to God. 4. And a just contrary state to the felicities and actions of Heaven , where every star encreases the light of the other , and the multitude of guests at the supper of the Lamb makes the eternal meal more festival . 5. It is perfectly the state of Hell , and the passion of Devils : for they do nothing but despair in themselves , * and envy others quiet or safety , and yet cannot rejoyce either in their good , or in their evil , although they endeavour to hinder that , and procure this , with all the devices and arts of malice and of a great understanding . 6. Envy can serve no end in the world ; it cannot please any thing , nor do any thing , nor hinder any thing , but the content and felicity of him that hath it . 7. Envy can never pretend to justice , as hatred and uncharitableness sometimes may : for there may be causes of hatred , and I may have wrong done me , and then hatred hath some pretence , though no just argument : But no man is unjust or injurious for being prosperous or wise . 8. And therefore many men prosesse to hate another , but no man owns envy , as being an enmity and displeasure for no cause but goodnesse or felicity : Envious men being like Cantharides and Caterpillars , that delight most to devour ripe and most excellent fruits . 9. It is of all crimes the basest : for malice and anger are appeased with benefits , but envy is exasperated , as envying to fortunate persons both their power and their will to do good : and never leaves murmuring till the envied person be le velled , and then onely the Unltur leaves to eat the liver : for if his Neighbour be made miserable the envious man is apt to be troubled : like him that is so long unbuilding the turrets till all the roof is low or flat , or that the stones fall upon the lower buildings , and do a mischief that the man repents of . 2. Remedies against anger by way of exercise . The next enemy to mercifulnes and the grace of Almes is Anger , against which there are proper instruments both in prudence and religion . 1. Prayer is the great remedy against anger : for it must suppose it in some degree removed before we pray , and then it is the more likely it will be finished when the prayer is done : We must lay aside the act of anger , as a prepatory to prayer , and the curing the habit will be the effect and blessing of prayer : so that if a man to cure his anger , resolves to addresse himself to God by prayer , it is first necessary that by his own observation & diligence he lay the anger aside , before his prayer can be fit to be presented ; and when we so pray , and so endeavour , we have all the blessings of prayer which God hath promised to it , to be our security for successe . 2. If Anger arises in thy breast , instantly seal up thy lips , and let it not go forth : for like fire when it wants vent , it will suppresse it self . It is good in a fever to have a tender and a smooth tongue ; but it is better that it be so in anger ; for if it be rough and distempered , there it is an ill signe , but here it is an ill cause . Angry passion is a fire , and angry words are like breath to fan them ; together they are like steel and flint sending out fire by mutual collision : some men will discourse themselves into passion , and if their neighbour be enkindled too , together they flame with rage and violence . 3. Humility is the most excellent natural cure for anger in the world : for he that by daily considering his own infirmities and failings makes the errour of his neighbour or servant to be his own case , and remembers that he daily needs Gods pardon , and his brothers charity , will not be apt to rage at the levities or misfortunes , or indiscretions of another ; greater then which he considers that he is very frequently , and more inexcusably guilty of . 4. Consider the example of the ever blessed Jesus , who suffered all the contradictions of sinners , and received all affronts and reproaches of malicious , rash and foolish persons , and yet in all them was as dispassionate and gentle as the morning sun in Autumn : and in this also he propounded himself imitable by us . For if innocence it self did suffer so great injuries and disgraces , it is no great matter for us quietly to receive al the calamities of fortune & indiscretion of servants , and mistakes of friends , and unkindnesses of kinred , and rudenesses of enemies , since we have deserved these and worse , even Hell it self . 5. If we be tempted to anger in the actions of Government and Discipline to our inferiours ( in which case anger is permitted so far as it is prudently instrumental to Government , and onely is a sin when it is excessive and unreasonable , and apt to disturbe our own discourse , or to expresse it self in imprudent words or violent actions ) let us propound to our selves the example of God the Father , who at the same time , and with the same tranquillity decreed Heaven and Hell , the joyes of blessed Angels and souls , and the torments of Devils and accursed spirits : and at the day of judgement when all the World shall burn under his feet , God shall not be at all inflam'd , or shaken in his essential seat and centre of tranquillity and joy . And if at first the cause seems reasonable , yet defer to execute thy anger till thou mayest better judge . For as Phocion told the Athenians , who upon the first news of the death of Alexander were ready to revolt , stay awhile , for if the King be not dead , your haste will ruine you . But if he be dead , your stay cannot prejudice your affairs , for he will be dead to morrow as well as to day : so if thy servant or inferiour deserve punishment , staying till to morrow will not make him innocent , but it may possibly preserve thee so , by preventing thy striking a guiltlesse person , or being furious for a trifle . 6. Remove from thy self all provocations and incentives to anger ; especially 1. Games of chance , and great wagers , petty curiosities and worldly businesse and carefulnesse about it ; but manage thy self with indifferency , or contempt of those external things , and do not spend a passion upon them , for it is more then they are worth . But they that desire but few things can be crossed but in a few . 2. In not heaping up with an ambitious or curious prodigality , any very curious or choice Utensils , Seals , Jewels , Glasses , precious stones , because those very many accidents which happen in the spoiling or losse of these rarities , is in event , an irresistable cause of violent anger . 3. Do not entertain nor suffer talebearers : for they abuse our ears first , and then our credulity , and then steal our patience , and it may be for a lye ; and if it be true , the matter is not considerable ; or if it be , yet it is pardonable : and we may alwayes escape with patience at one of these out-lets : either 1 By not hearing slanders , or 2 By not believing them , or 3 By not regarding the thing , or 4 By forgiving the person . 4. To this purpose also it may serve well if we choose ( as much as we can ) to live with peaceable persons , for that prevents the occasions of confusion : and if we live with prudent persons they will not easily occasion our disturbance . But because these things are not in many Mens power , therefore I propound this rather as a felicity then a remedy or a duty ; and an art of prevention rather then of cure . 7. Be not inquisitive into the affairs of other Men , nor the faults of thy servants , nor the mistakes of thy friends ; but what is offered to you , use according to the former rules but do not thou go out to gather sticks to kindle a fire to burn thy own house . And adde this ; if my friend said or did well in that for which I am angry , I am in the fault , not he : But if he did amisse , he is in the misery , not I : for either he was deceiv'd , or he was malitious , and either of them both is all one with a miserable person ; and that is an object of pity , no● of anger . 8. Use all reasonable discourses to e●cuse the faults of others , considering that there are many circumstances of time , of person , of accident , of inadvertency , of infrequency , of aptnesse to amend , of sorrow for doing it ; and it is well that we take any good in exchange for the evil is done or suffered . 9. Upon the arising of anger instantly enter into a deep consideration of the joyes of Heaven , or the pains of Hell : for fear and joy are naturally apt to appease this violence . 10. In contentions be alwayes passive , never active ; upon the defensive , not the assaulting part , and then also give a gentle answer , receiving the furies and indiscretions of the other like a stone into a bed of Mosse and soft compliance ; and you shall finde it sit down quietly ; whereas anger and violence makes the contention loud , and long and injurious to both the parties . 11. In the actions of Religion be careful to temper all thy instances with meeknesse , and the proper instruments of it : and if thou beest apt to be angry , neither fast violently , nor entertain the too forward heats of zeal : but secure thy duty with constant and regular actions , and a good temper of body with convenient refreshments and recreations . 12. If anger rises suddenly and violently , first restrain it with consideration , and then let it end in a hearty prayer for him that did the real or seeming injury : The former of the two stops its growth , and the latter quite kils it , and makes amends for its monstrous and involuntary birth . Remedies against Anger by way of consideration . 1. Consider that Anger is a professed enemy to counsel , it is a direct storm , in which no Man can be heard to speak , or call from without : for if you counsel gently , you are despised , if you urge it and be vehement , you provoke it more : bee carefull therefore to l●y up before-hand a great stock of reason and prudent consideration , that like a besieg'd Town you may be provided for , and be defensible from within , since you are not likely to be reliev'd from without . Anger is not to be suppressed but by something that is as inward as it self , and more habitual : To which purpose adde , that 2. of all passions it endeavors most to make reason useless . 3. That it is an universal poyson , of an infinite object ; for no Man was ever so amorous as to love a Toad , none so envious as to repine at the condition of the miserable , no Man so timoro●s as to fear a dead Bee ; but anger is troubled at every thing , & every Man , and every accident , and therefore unlesse it be suppressed it will make a Mans condition restlesse . 4. If it proceeds from a great cause it turns to fury ; if from a small cause , it is peevishnesse , and so is alwayes either terrible or ridiculous . 5. It makes a Mans body monstrous , deformed , and contemptible , the voice horrid , the eyes cruel , the face pale or fiery , the gate fierce , the speech clamorous and loud . 6. It is neither manly nor ingenuous . 7. It proceeds from softnesse of spirit and pusillanimity ; which makes that Women are more angry then Men , fick persons more then the healthful , old Men more then yong , unprosperous and calamitous people then the blessed and fortunate . 8. It is a passion fitter for Flies and Insects then for persons professing noblenesse and bounty . 9. It is troublesome not onely to those that suffer it , but to them that behold it ; there being no greater incivility * of entertainment then for the Cooks fault , or the negligence of the servants , to be cruel , or outragious , or unpleasant in the presence of the guests . 10. It makes marriage to be a necessary and unavoidable trouble , friendships , and societies , and familiarities to be intolerable . 11. It multiplies the evils of drunkennesse , and makes the levities of Wine to run into madnesse . 12. It makes innocent jesting to bee the beginning of Tragedies . 13. It turns friendship into hatred , * it makes a Man lose himself , and his reason and his argument in disputation . * It turnes the desires of knowledge into an itch of wrangling . * It addes insolency to power . * It turnes justice into cruelty , and judgement into oppression . * It changes discipline into tediousnesse and hatred of liberal institution . * It makes a prosperous Man to be envyed and the unfortunate to be unpittied . * It is a confluence of all the irregular passions : there is in it envy and sorrow , fear and scorn , pride and prejudice , rashnesse and inconsideration , rejoycing in evil and a desire to inflict it , self love , impatience and curiosity . * And lastly , though it be very troublesome to others , yet it is most troublesome to him that hath it . In the use of these arguments and the former exercises be diligent to observe , left in your desires to suppresse anger you be passionate and angry at your self for being angry ; like Physicians who give a bitter potion when they intend to eject the bitternesse of choler ; for this will provoke the person and increase the passion : But placidly and quietly set upon the mortification of it ; and attempt it first for a day ; resolving that day not at all to be angry ; and to be watchful and observant , for a day is no great trouble : but then , after one dayes watchfulnesse it will be as easie to watch two dayes , as at first it was to watch one day ; and so you may increase till it becomes easie and habitual . Onely observe that such an anger alone is criminal which is against charity to my self or my neighbour ; but anger against sin is a holy zeal , and an effect of love to God and my brother , for whose interest I am passionate , like a concerned person : and if I take care that my anger makes no reflexion of scorn or cruelty upon the offender , or of pride and violence , or transportation to my self , anger becomes charity and duty : And when one commended Charilaus the King of Sparta , for a gentle , a good and a meek Prince , his collegue said said well , How can he be good who is not an enemy even to vitious persons . 3. Remedies against Covetousnesse , the third enemy of mercy . Covetousnesse is also an enemy to Almes , though not to all the effects of mercifulnesse : but this is to be cured by the proper motives to charity before mentioned , and by the proper rules of justice ; which being secured , the arts of getting money are not easily made criminal . To which also we may adde . 1. Covetousnesse makes a man miserable ; because riches are not means to make a man happy : and unless felicity were to be bought with money he is a vain person who admires heaps of gold and rich possessions ; for what Hippomachus said to some persons , who commended a tall man as fit to be a Champion in the Olympick games : it is true ( said he ) if the crown hang so high that the longest arm could reach it : The same we may say concerning riches , they were excellent things , if the richest man were certainly the wisest and the best : but as they are , they are nothing to be wondered at , because they contribute nothing towards felicity : which appears because some men choose to be miserable that they may be rich , rather then be happy with the expence of money and doing noble things . 2. Riches are uselesse and unprofitable ; for beyond our needs and conveniences nature knowes no use of riches ; and they say , that the Princes of Italy when they sup alone , eate out of a single dish , and drink in a plain glasse , and the wife eats without purple : for nothing is more frugal then the back and belly , if they be used as they should , but when they would entertain the eyes of strangers , when they are vain and would make a noyse , then riches come forth to set forth the spectacle , and furnish out the Comedie of wealth , of vanity . No man can with all the wealth in the world buy so much skill as to be a good Lutenist ; he must go the same way that poor people do , he must learn and take pains ; much lesse can he buy constancy , or chastity , or courage : nay not so much as the contempt of riches : and by possessing more then we need , we cannot obtain so much power over our souls , as not to require more : And certainly riches must deliver me from no evil , if the possession of them cannot take away the longing for them If any man be thirsty , drink cools him . If he be hungry , ea●ing meat satisfies him ; and when a man is cold and calls for a warme cloak , he is pleased if you give it him ; but you trouble him , if you load him with six or eight cloaks . Nature rests and sits still when she hath her portion ; but what which exceeds it , is a trouble and a burden : and therefore in true Philosophy , No man is rich but he that is poor according to the common account : for when God hath satisfied those needs which he made ; that is , all that is natural , whatsoever is beyond it , is thirst and a disease , and unlesse it be sent back again in charity or religion , can serve no end but vice or vanity , it can encrease the appetite to represent the man poorer , and full of a new and artificial , unnatural need ; but it never satisfies the need it makes , or makes the man richer . No wealth can satisfie the covetous desire of wealth . 2. Riches are troublesome : but the satisfaction of those appetites which God and nature ha●h made are cheap and easy : for who ever paid use-money for bread and onions and water to keep him alive : but when we cove● after houses of the frame and designe of Italy , or long for jewels , or for my next neighbours field , or horses from Barbary , or the richest perfumes of Arabia , or Galatian mules , or fat Eunuchs for our slaves from Tunis , or rich coaches from Naples , then we can never be satisfied till we have the best thing that is fancied , and all that can be had , and all that can be desired , and that we can lust no more : but before we come to the one half of our first wilde desires , we are the bondmen of Usurers , and of our worse tyrant appetites , and the tortures of envy and impatience . But I consider that those who drink on still when their thirst is quenched , or eat even after they well dined are sorced to vomit , not onely their superfluity , but even that which at first was necessary : so those that covet more then they can temperately use , are oftentimes forced to part even with that patrimony which would have supported their persons in freedom and honour , and have satisfied all their reasonable desires . 4. Contentednesse is therefore health because covetousnesse is a direct sicknesse : and it was well said of Aristippus ( as Plutarch reports him ) if any man after much eating and drinking be still unsatisfied , he hath no need of more meat or more drink , but of a Physician ; he more needs to be purged then to be filled ; and therefore since covetousnesse cannot be satisfied , it must be cured by emptinesse , and evacuation ; The man is without remedy , unlesse he be reduced to the scantling of nature , and the measures of his personal necessity . Give to a poor man a house , and a few cowes , pay his little debt , and set him on work , and he is provided for and quiet ; but when a man enlarges beyond a fair possession & desires another Lordship , you spite him if you let him have it ; for by that he is one degree the further off from rest in his desires and satisfaction : and now he sees himself in a bigger capacity to a larger fortune ; and he shall never finde his period , till you begin to take away something of what he hath : for then he wil begin to be glad to keep that which is left ; but reduce him to natures measures , & there he shall be sure to finde rest : for there no man can desire beyond his belly full , and when he wants that , any one friend or charitable man can cure his poverty ; but all the world cannot satisfy his covetousnes . 5. Covetousnesse is the most phantastical & contradictory disease in the whole world , and it must therefore be incurable , because it strives against its own cure . No man therefore abstains from meat because he is hungry , nor from wine because he loves it and needs it : but the covetous man does so : for he desires it passionately because he sayes he needs it , and when he hath it , he will need it still , because he dares not use it . He gets cloaths because he cannot be without them ; but when he hath them , then he can : as if he needed c●rn for his granary , & cloaths for his wardrope , more then for his back and belly . For covetousness pretends to heap much together for fear of want , and yet after all his pains and purchase , he suffers that really which at first he feared vainly ; and by not using what he gets , he makes that suffering to be actual , present , and necessary , which in his lowest condition was but future , contingent & possible . It stirs up the desire , and takes away the pleasure of being satisfied . It increases the appetite and will not content it , it swells the principal to no purpose , and lessens the use to all purposes ; disturbing the order of nature , and the designes of God ; making money not to be the instrument of exchange or charity , nor corn to feed himself or the poor , nor wool to cloath himself or his brother , nor wine to refresh the sadnesse of the afflicted , nor his oyl to make his own countenance cheerful : but all these to look upon , and to tell over , and to take accounts by and make himself considerable , and wondered at by fools , that while he lives he may be called Rich , and when he dyes may be accounted Miserable , and like the Dish-makers of China , may leave a greater heap of dirt for his Nephews , while he himself hath a new lot fallen to him in the portion of Dives : But thus the Asse carried wood and sweet herbs to the Baths , but was never washed or perfum'd himself : he heaped up sweets for others , while himself was filthy with smoak & ashes . And yet it is considerable ; If the man can be content to feed hardly , and labour extreamly , and watch carefully , and suffer affronts and disgrace that he may get money more then he uses in his temperate and just needs , with how much ease might this man be happy ? And with how great uneasinesse and trouble does he make himself miserable ? For he takes pains to get content , and when he might have it , he lets it go . He might better be content with a vertuous and quiet poverty then w th an artificial troublesom & vitious : The same diet & a less labor would at first make him happy , and for ever after rewardable . 6. The sum of all is that which the Apostle sayes ; Covetousnesse is Idolatry ; that is , it is an admiring money for itself , not for its use ; it relyes upon money , and loves it more then it loves God and religion : and it is the root of all evil : it teaches men to be cruel and crafty , industrious in evil , full of care and malice : it devours young heirs , and grindes the face of the poor , and undoes those who specially belong to Gods protection , helpless , craftlesse and innocent people ; it inquires into our parents age , and longs for the death of our friends : it makes friendship and art of rapine , and changes a partner into a Vultur , and a companion into a thief ; and after all this it is for no good to it self , for it dare not spend those heaps of treasure which it snatched : and men hate Serpents and Basilisks worse then Lyons and Be●rs ; for these kill because they need the prey , but they sting to death and eat not . * And if they pretend all this care and heap for their Heirs , ( like the Mice of Africa hiding the golden oare in their bowels , and refusing to give back the indigested gold till their guts be out ) they may remember , that what was unnecessary for themselves , is as unnecessary for their sons ; and why cannot they be without it as well as their Fathers who did not use it ? and it often happens , that to the sons it becomes an instrument to serve some lust or other ; that as the gold was uselesse to their Fathers , so may the sons be to the publick ; fools or prodigals , loads to their Countrey , and the curse and punishent of their Fathers avarice ; and yet all that wealth is short of one blessing ; but it is a load coming with a curse , and descending from the family of a long derived sin . However the Father transmits it to the son , and it may be the son to one more , till a Tyrant , or an Oppressour , or a War , or a change of government , or the Usurer , or folly , or an expensive vice makes holes in the bottom of the bag , and the wealth runs out like water , and flies away like a Bird from the hand of a childe . 7. Adde to these , the consideration of the advantages of poverty ; that it is a state freer from temptation , secure in dangers : but of one trouble ; safe under the Divine Providence : cared for in Heaven by a daily ministration , and for whose support God makes every day a new decree : a state of which Christ was pleased to make open profession , and many wise Men daily make vows : that a rich Man is but like a pool to whom the poor run , and first trouble it and then draw it dry : that he enjoyes no more of it then according to the few and limited needs of a Man ; he cannot eat like a Wolf or an Elephant : that variety of dainty fare ministers but to sin and sicknesses : that the poor Man feasts oftner then the rich ; because every little enlargement is a feast to the poor ; but he that feasts every day feasts no day , there being nothing left to which he may beyond his Ordinary extend his appetite : that the rich Man sleeps not so soundly as the poor labourer ; that his fears are more , and his needs are greater ( for who is poorer , he that needs 5 l. or he that needs 5000 ) the poor Man hath enough to fill his belly , and the rich hath not enough to fill his eye : that the poor Mans wants are easie to be relieved by a common charity , but the needs of rich Men cannot be supplyed but by Princes ; and they are left to the temptation of gr●at vices to make reparation of their needs : and the ambitious labours of Men to get great estates is but like the selling of a Fountain to buy a Fever , a parting with content to buy necessity , a purchase of an unhandsome condition at the price of infelicity : that Princes and they that enjoy most of the world , have most of it but in title and supreme rights , and reserved priviledges , pepper-corns , homages , trifling services & acknowledgements , the real use descending to others to more substantial purposes : These considerations may be useful to the curing of covetousnesse , that the grace of mercifulnesse enlarging the heart of a Man , his hand may not be contracted , but reached out to the poor in almes . Sect. 9. Of Repentance . REpentance , of all things in the World makes the greatest change : it changes things in Heaven and Earth ; for it changes the whole Man from sin to grace , from vitious habits to holy customes , from unchaste bodies to Angelical soules , from Swine to Philosophers , from drunkennesse to sober counsels ; and GOD himself , with whom is no variablenesse or shadow of change , is pleased by descending to our weak understandings , to say , that he changes also upon Mans repentance , that he alters his decrees , revokes his sentence , cancels the Bils of accusation , throws the Records of shame and sorrow from the Court of Heaven , and lifts up the sinner from the grave to life , from his prison to a throne , from Hell and the guilt of eternal torture , to Heaven and to a title to never ceasing felicities . If we be bound on earth ▪ we shall be bound in heaven ; if we be absolved here , we shall be loosed there ; if we repent , God will repent , and not send the evil upon us which we had deserved . But repentance is a conjugation and society of many duties ; and it containes in it all the parts of a holy life , from the time of return to the day of our death inclusively ; and it hath in it somethings specially relating to the sins of our former dayes which are now to be abolished by special arts , and have obliged us to special labours , and brought in many new necessities , and put us into a very great deal of danger ; and because it is a duty consisting of so many parts & so much imployment , it also requires much time , and leaves a Man in the same degree of hope of pardon , as is his restitution to the state of righteousness and holy living , for which we covenanted in Baptism . For wee must know that there is but one repentance in a Mans whole life , if repentance be taken in the proper , and strict Evangelicall Covenant-sense , and not after the ordinary understanding of the word : That is , wee are but once to change our whole state of life , from the power of the Devil and his intire possession , from the state of sin and death , from the body of corruption , to the life of grace , to the possession of Jesus , to the kingdom of the Gospel ; and this is done in the baptism of water , or in the baptism of the Spirit , when the first rite comes to be verified by Gods grace coming upon us , and by our obedience to the heavenly calling , we working together with God. After this change , if ever we fall into the contrary state , and be wholly estranged from God and Religion , and professe our selves servants of unrighteousnesse , God hath made no more covenant of restitution to us , there is no place left for any more repentance , or intire change of condition , or new birth : a Man can be regenerated but once : and such are voluntary , malicious Apostates , Witches , obstinate impenitent persons , and the like : But if we be overtaken by infirmity , or enter into the marches or borders of this estate , and commit a grievous sin , or ten , or twenty , so we be not in the intire possession of the Devil , we are for the present in a damnable condition if we dye ; but if we live we are in a recoverable condition ; for so we may repent often : we repent or rise from death but once , but from sicknesse many times ; and by the grace of God we shall be pardoned if so we repent . But our hopes of pardon are just as is the repentance , which if it be timely , hearty , industrious and effective , God accepts : not by weighing granes or scruples , but by estimating the great proportions of our life ; a hearty endeavour and an effectual ge●neral change shall get the pardon ; the unavoidable infirmities , and past evils , and present imperfections , and short interruptions , against which we watch , and pray , and strive , being put upon the accounts of the crosse , and payed for by the Holy Jesus . This is the state and condition of repentance ; its parts and actions must be valued according to the following rules . Acts and parts of Repentance . 1. He that repents truely is greatly sorrowful for his past sins ; not with a superficial sigh or tear , but a pungent afflictive sorrow ; such a sorrow as hates the sin so much , that the man would choose to dye rather then act it any more : This sorrow is called in Scripture [ a weeping sorely , a weeping with bitternesse of heart , a weeping day and night , a sorrow of heart , a breaking of the spirit , mourning like a dove , and chattering like a swallow : ] and we may read the degree and manner of it by the lamentations and sad accents of the Prophet Ieremy , when he wept for the sins of the nation ; by the heart breaking of David , when he mourned for his murder and adultery : and the bitter weeping of S. Peter , after the shameful denying of his Master . The expression of this sorrow differs according to the temper of the body , the sex , the age , and circumstance of action , and the motive of sorrow , and by many accidental tendernesses , or Masculine hardnesses ; and the repentance is not to be estimated by the tears , but by the grief ; and the grief is to be valued not by the sensitive trouble , but by the cordial hatred of the sin , and ready actual dereliction of it , and a resolution and reall resisting its consequent temptations . Some people can shed tears for nothing , some for any thing ; but the proper and true effects of a godly sorrow are ; fear of the divine judgements , apprehension of Gods displeasure , watchings and strivings against sin , patiently enduring the crosse of sorrow ( which God sends as their punishment ) in accusation of our selves , in perpetually begging pardon , in mean and base opinion of our selves , and in all the natural productions from these according to our temper and constitution : for if we be apt to weep in other accidents , it is ill if we weep not also in the sorrows of repentance : not , that weeping is of it self a duty , but that the sorrow , if it be as great , will be still expressed in as great a manner . 2. Our sorrow for sins must retain the proportion of our sins , though not the equality ; we have no particular measures of sins : we know not which is greater of Sacriledge or Superstion , Idolatry or Covetousnesse , Rebellion or Witchcraft ; and therefore God ties us not to nice measures of sorrow , but onely that we keep the general Rules of proportion ; that is , that a great sin have a great grief ; a smaller crime being to be washed off with a lesser shower . 3. Our sorrow for sins is then best accounted of for its degree , when it together with all the penal and afflictive duties of repentance , shall have equalled or exceeded the pleasure we had in commission of the sin . 4. True repentance is a punishing duty , and acts its sorrow , and judges and condemns the sin by voluntary submitting to such sadnesses as God sends on us , or ( to prevent the judgement of God ) by judging our selves , and punishing our bodies and our spirits by such instruments of piety as are troublesome to the body : such as are , fasting , watching , long prayers , troublesome postures in our prayers , expensive alms , and all outward acts of humiliation . For he that must judge himself , must condemn himself if he be guilty ; and if he be condemned he must be punished ; and if he be so judged , it will help to prevent the judgement of the Lord. S. Paul instructing us in this particular . But I before intimated that the punishing actions of repentance are onely actions of sorrow , and therefore are to make up the proportions of it . For our grief may be so full of trouble as to outweigh all the burdens of fasts and bodily afflictions , and then the other are the lesse necessary ; and when they are used , the benefit of them is to obtain of God a remission or a lessening of such temporal judgements which God hath decreed against the sins , as it was in the case of Ahab : but the sinner is not by any thing of this reconciled to the eternal favour of God ; for as yet , this is but the Introduction to Repentance . 5. Every true penitent is obliged to confesse his sins , and to humble himself before God for ever : Confession of sins hath a special promise . If we confesse our sins he is faithful and just to forgive us our sins : meaning that God hath bound himself to forgive us if we duly confesse our sins , and do all that for which confession was appointed ; that is , be ashamed of them , & own them no more . For , confession of our sins to God can signifie nothing of it self in its direct nature : He sees us when we act them , and keeps a record of them ; & we forget them unlesse he reminds us of them by his grace : so that to confess them to God does not punish us , or make us asham'd , but confession to him , if it proceeds from shame and sorrow , and is an act of humility and self condemnation , & is a laying open our wounds for cure , then it is a duty God delights in : in all which circumstances , because we may very much be helped if we take in the assistance of a spiritual Guide ; therefore the Church of God in all ages hath commended , and in most ages enjoyn'd * that we confesse our sins , and discover the state and condition of our souls to such a person whom we or our superiours judge fit to help us in such needs . For so [ if we confesse our sins one to another ] as S. Iames advises , wee shall obtaine the prayers of the holy Man whom God and the Church hath appointed solemnly to pray for us : and when he knowes our needs he can best minister comfort , or reproof , oyl or Causticks , he can more opportunely recommend your particular state to GOD , he can determine your cases of conscience , and judge better for you then you do for your self ; and the shame of opening such Ulcers , may restrain your forwardnesse to contract them ; and all these circumstances of advantage will do very much towards the forgivenesse . And this course was taken by the new Converts in the dayes of the Apostles [ For many that believed , came and confessed and shewed their deeds . ] And it were well if this duty were practised prudently and innocently in order to publick Discipline , or private comfort and instruction : but that it be done to God , is a duty , not directly for it self , but for its adjuncts , and the duties that go with it , or before it , or after it : which duties because they are all to be helped and guided by our Pastors and Curates of souls , he is careful of his eternal interest that will not lose the advantage of using a private guide and judge . He that hideth his sins shall not prosper [ Non dirigetur , saith the Vulgar Latin ] he shall want a guide , but who confesseth and forsaketh them shall have mercy . And to this purpose Clima●us reports that divers holy persons in that age did use to carry Table-books with them , and in them describ'd an account of all their determinate thoughts , purposes , words and actions , in which they had suffered infirmity , that by communicating the estate of their souls they might be instructed and guided , and corrected , or incouraged . 6. True repentance must reduce to act all its holy purposes , and enter into and run through the state of holy * living , which is contrary to that state of darknesse in which in times past we walked . For to resolve to do it , and yet not to do it , is to break our resolution and our faith , to mock God , to falsifie and evacuate all the preceding acts of repentance , and to make our pardon hopelesse , and our hope fruitlesse . He that resolves to live well when a danger is upon him , or a violent fear , or when the appetites of Lust are newly satisfied , or newly served , and yet when the temptation comes again , sins again , and then is sorrowful , and resolves once more against it , and yet fals when the temptation returns , is a vain Man , but no true penitent , nor in the state of grace ; and if he chance to dye in one of these good moods is very far from salvation : for if it be necessary that we resolve to live well , it is necessary we should do so . For resolution is an imperfect act , a term of relation , and signifies nothing but in order to the action : it is as a faculty is to the act , as Spring is to the Harvest , as Egges are to Birds , as a Relative to its Correspondent , nothing without it . No Man therefore can be in the state of grace and actual favour by resolutions and holy purposes ; these are but the gate and portal towards pardon : a holy life is the onely perfection of Repentance , and the firme ground upon which we can cast the anchor of hope in the mercies of God through Jesus Christ. 7. No Man is to reckon his pardon immediately upon his returnes from sin to the beginnings of good life , but is to begin his hopes and degrees of confidence according as sin dyes in him , and grace lives ; as the habits of sin lessen , and righteousnesse growes , according as sin returnes but seldom in smaller instances and without choice , and by surprize without deliberation , and is highly disrelished and presently dash'd against the Rock Christ Jesus by a holy sorrow and renewed care , and more strict watchfulnesse . For a holy life being the condition of the Covenant on our part , as we return to God , so God returns to us , and our state returns to the probabilities of pardon . 8. Every Man is to work out his salvation with fear and trembling ; and after the commission of sinnes his feares must multiply , because every new sin , and every great declining from the wayes of God is still a degree of new danger , and hath increased Gods anger , and hath made him more uneasie to grant pardon : and when he does grant it , it is upon harder terms both for doing and suffering ; that is , we must do more for pardon , and it may be , suffer much more . For we must know that God pardons our sins by parts : as our duty increases , and our care is more prudent and active , so Gods anger decreases : and yet it may be the last sin you committed , made God unalterably resolv'd to send upon you some sad judgement . Of the particulars in all cases wee are uncertain ; and therefore wee have reason alwayes to mourn for our sinnes that have so provoked GOD , and made our condition so full of danger , that it may be , no prayers , or tears or duty can alter his sentence concerning some sad judgement upon us . Thus GOD irrevocably decreed to punish the Israelites for Idolatry , although Moses prayed for them , and God forgave them in some degree ; that is , so that he would not cut them of● from being a people ; yet he would not forgive them so , but he would visit that their sin upon them : and he did so . 9. A true penitent must all the dayes of his life pray for pardon , and never think the work completed till he dyes ; not by any act of his own , by no act of the Church , by no forgivenesse by the party injured , by no restitution : these are all instruments of great use and efficacy , and the means by which it is to be done at length : but still the sin lyes at the door ready to return upon us in judgement , and damnation , if we return to it in choice or action : and whether God hath forgiven us or no , we know not * , and how far we know not ; and all that we have done is not of sufficient worth to obtain pardon : therefore still pray , and still be sorrowful for ever having done it , and for ever watch against it ; and then those beginnings of pardon which are working all the way , will at last be perfected in the day of the Lord. 10. Defer not at all to repent ; much lesse mayest thou put it off to thy death-bed : It is not an easie thing to root out the habits * of sin , which a Mans whole life hath gathered and confirmed . We finde work enough to mortifie one beloved lust , in our very best advantage of strength and time , and before it is so deeply rooted as it must needs be supposed to be at the end of a wicked life : and therefore it will prove impossible when the work is so great , and the strength 's so little , when sinne is so strong and grace so weak : for they alwayes keep the same proportion of increase and decrease , and as sin growes , grace decayes : so that the more need wee have of grace , the lesse at that time wee shall have : because the greatnesse of our sinnes which makes the need , hath lessened the grace of GOD ( which should help us ) into nothing . To which adde this consideration ; that on a Mans death-bed , the day of repentance is past : for repentance being the renewing of a holy life , a living the life of Grace , it is a contradiction to say , that a Man can live a holy life upon his death-bed : especially , if we consider , that for a sinner to live a holy life must first suppose him to have overcome all his evil habits , and then to have made a purchase of the contrary graces , by the labours of great prudence , watchfulnesse , self denyal and severity . Nothing that is excellent can be wrought suddenly . 11. After the beginnings of thy recovery , be infinitely fearful of a relapse , and therefore upon the stock of thy sad experience , observe where thy failings were , and by especial arts fortifie that saculty , and arm against that temptation . For if all those arguments which God uses to us to preserve our innocence , and thy late danger , and thy fears , and the goodnesse of God making thee once to escape , and the shame of thy fall , and the sence of thy ●own weaknesses will not make thee watchful against a fall , especially knowing how much it costs a man to be restored , it will be infinitely more dangerous if ever thou fallest again , not onely for fear God should no more accept thee to pardon ; but even thy own hopes will be made more desperate and thy impatience greater ; and thy shame turn to impudence , and thy own will be more estranged , violent , and refractory , and thy latter end will be worse then thy beginning . To which adde this consideration : That thy sin which was formerly in a good way of being pardoned , will not onely return upon thee with all its own loads , but with the basenesse of unthankfulnesse , and thou wilt be set as far back from Heaven as ever ; and all thy former labours and fears , and watchings and agonies will be reckoned for nothing , but as arguments to upbraid thy folly , who when thou hadst set one foot in Heaven , didst pull that back and carry both to Hell. Motives to Repentance . I shall use no other arguments to move a sinner to repentance , but to tell him unlesse he does he shall certainly perish ; and if he does repent timely and intirely , that is , live a holy life , he shall be forgiven and be saved : But yet I desire that this consideration be enlarged with some great circumstances ; and let us remember . 1. That to admit mankinde to repentance and pardon was a favour greater then ever God gave to the angels & devils : for they were never admitted to the condition of second thoughts : Christ never groaned one groan for them ; he never suffered one stripe , nor one affront , nor shed one drop of blood to restore them to hopes of blessednesse after their first failings . But this he did for us , he paid the score of our sins , only that we might be admitted to repent , and that this repentance might be effectual to the great purposes of felicity and salvation . 2. Consider that as it cost Christ many millions of prayers and groans , and sighs , so he is now at this instant and hath been for these 1600 years night and day incessantly praying for grace to us that we may repent , and for pardon when we do , and for degrees of pardon beyond the capacities of our infirmities , and the merit of our sorrows and amendment : and this prayer he will continue till his second coming ; for he ever liveth to make intercession for us , and that we may know what it is in behalf of which he intercedes , S. Paul tells us his designe [ we are Embassadours for Christ , as though he did beseech you by us , we pray yo● in Christs stead to be reconciled to God ; and what Christ prayes us to do , he prayes to God that we may do ; that which he desires of us as his servants , he desires of God who is the fountain of the grace and powers unto us , and without whose assistance we can do nothing . 3. That ever we should repent , was so costly a purchase , and so great a concernment , and so high a favour , and the event is esteemed by God himself so great an excellency , that our blessed Saviour tells us , there shall be joy in Heaven over one sinner that repenteth : meaning that when Christ shall be glorified and at the right hand of his Father make intercession for us , praying for our repentance ; the conversion and repentance of every sinner is part of Christs glorification ; it is the answering of his prayers , it is a portion of his reward , in which he does essentially glory by the joyes of his glorified humanity . This is the joy of our Lord himself directly , not of the Angels , save onely by reflexion : The joy ( said our blessed Saviour ) shall be in the presence of the Angels ; they shall see the glory of the Lord , the answering of his prayers , the satisfaction of his desires , and the reward of his sufferings , in the repentance and consequent pardon of a sinner . For therefore he once suffered , and for that reason he rejoyces for ever : and therefore when a penitent sinner comes to receive the effect and full consummation of his pardon , it is called [ an entring into the joy of our Lord ] that is , a partaking of that joy which Christ received at our coversion and enjoyed ever since . 4. Adde to this , that the rewards of Heaven are so great and glorious , and Christs burden is so light , his yoke is so easy , that it is a shamelesse impudence to expect so great gloryes at a lesse rate then so little a service ; at a lower rate then a holy life . It cost the heart blood of the Son of God to obtain Heaven for us upon that condition ; and who shall dye again to get Heaven for us upon easier terms ? What would you do , if God should command you to kill your eldest son , or to work in the mines for a thousand years together , or to fast all thy life time with bread and water ? Were not Heaven a very great bargain even after all this ? And when God requires nothing of us , but to live soberly , justly and godly ( which things of themselves are to a man a very great felicity , and necessary to our present well being ) shall we think this to be an intolerable burden , and that Heaven is too little a purchase at that price ? and that God in meer justice will take a death-bed sigh or groan , and a few unprofitable tears and promises in exchange for all our duty ? If these motives joyned together with our own interest , even as much as felicity and the sight of God , and the avoyding the intolerable pains of Hell and many intermedial judgements comes to , will not move us to leave , 1. The filthinesse , and 2. The trouble , and 3. The uneasinesse , and 4. The unreasonablenesse of sinne , and turn to God , there is no more to be said , we must perish in our folly . SECT . X. Of preparation to , and the manner how to receive the holy Sacrament of the Lords Supper . THe celebration of the holy Sacrament is the great mysteriousnesse of the Christian religion , and succeeds to the most solemn rite of natural and Judaical religion , the Law of sacrificing . For God spared mankinde , and took the sacrifie of beasts together with our solemn prayers for an instrument of expiation . But these could not purifie the soul from sin , but were typical of the sacrifice of something that could . But nothing could do this , but either the offering of all that sinned , that every man should be the anathema or devo●ed thing , or else by some one of the same capacity , who by some superadded excellency might in his own personal sufferings have a value great enough to satisfie for all the whole kinde of sinning persons . This the Son of God JESUS CHRIST , God and Man undertook , and finished by a Sacrifice of himself upon the Altar of the Crosse. 2. This Sacrifice , because it was perfect , could be but one , and that once ; but because the needs of the world should last as long as the world self , it was neces●ary that there should be a perpe●ual ministery established , whereby this one sufficient sacrifice should be made eternally effectual to the several new a●i●ing needs of all the world who should desire it , or in any sence be capable of it . 3. To this end Christ was made a Priest for ever : he was initiated or consecrated on the crosse , and there began his Priesthood , which was to last till his coming to judgement . It began on earth , but was to last and be officiated in Heaven , where he sits perpetually , representing and exhibiting to the Father that great effective sacrifice ( which he of●ered on the crosse ) to eternal and never failing purposes . 4. As Christ is pleased to represent to his Father that great Sacrifice as a means of atonement and expiation for all mankinde , and with special purposes and intendment for all the elect , all that serve him in holinesse : so he hath appointed that the same ministery shall be done upon earth too , in our manner , and according to our proportion ; and therefore hath constituted and separated an order of men , who by shewing forth the Lords death by Sacramental representation may pray unto God after the same manner that our Lord and high ●riest does , that is , offer to God and repres●nt in this solemn prayer and Sacrament , Christ as already offered , so sending up a gracious instrument whereby our prayers may for his sake and in the same manner of intercession be offered up to God in our behalf , and for all them for whom we pray to all those purposes for which Christ dyed . 5. As the Ministers of the Sacrament do in a Sacramental manner present to God the sacrifice of the crosse , by being imitators of Christs intercession ; so the people are sacrificers too in their manner ; for besides that , by saying Amen , they joyn in the act of him that ministers , and make it also to be their own : so when they eat and drink the consecrated and blessed Elelements worthily , they receive Christ within them , and therefore may also offer him to God , while in their sacrifice of obedience & thanksgiving they present themselves to God with Christ whom they have spiritually received , that is , themselves with that which will make them gracious and acceptable . The offering their bodies and souls and services to God in him , and by him , and with him , who is his Fathers well-beloved , and in whom he is well pleased , cannot but be accepted to all the purposes of blessing , grace , and glory . 6. This is the sum of the greatest mystery of our Religion : it is the copy of the passion , and the ministration of the great mystery of our Redemption ; and therefore whatsoever intitles us to the general priviledges of Christs passion , all that is necessary by way of disposition to the celebration of the Sacrament of his passion : because this celebration is our manner of applying or using it . The particulars of which preparation are represented in the following rules . 1. No Man must dare to approach to the holy Sacrament of the Lords Supper if he be in a state of any one sin , that is , unlesse he have entred into the state of repentance , that is , of sorrow and amendment ▪ lest it be said concerning him , as it was concerning Iudas , the hand of him that betraieth me is with me on the Table : and he that receiveth Christ into an impure soul or body , first turns his most excellent nourishment into poyson , and then ●eeds upon it . 2. Every communicant must first have examined himself , that is , tried the condition and state of his soul , searched out the secret Ulcers , enquired out its weaknesses and indiscretions , and all those aptnesses where it is exposed to temptation , that by finding out its diseases he may finde a cure , and by discovering its aptnesses he may secure his present purposes of future amendment , and may be arm'd against dangers and temptations . 3. This examination must be a Man 's own act , and inquisition into his life ; but then also it should leade a Man on to run to those whom the Great Physician of our souls Christ Jesus hath appointed to minister physick to our diseases ; that in all dangers and great accidents we may be assisted for comfort and remedy , for medicine and caution . 4. In this affair let no Man deceive himself , and against such a time which publick Authority hath appointed for us to receive the Sacrament , weep for his sins by way of solemnity and ceremony , and still retain the affection : but he that comes to this feast must have on the Wedding garment ▪ that is , he must have put on Iesus Christ ▪ and he must have put off the old man with his affections and lusts , and he must be wholly conformed to Christ in the image of his minde : For then we have put on Christ , when our souls are clothed with his righteousnesse , when every faculty of our foul is proportioned and vested according to the patern of Christs life . And therefore a Man must not leape from his last nights Surfet , and Bath , and then communicate : but when he hath begun the work of God effectually , and made some progresse in repentance , and hath walked some stages and periods in the wayes of godlinesse , then let him come to him that is to minister it , and having made known the state of his soul , he is to be admitted : but to receive it into an unhallowed soul and body , is to receive the dust of the Tabernacle in the water● of jealousie ; it will make the belly to swell , and the thigh to rot : it will not convey Christ to us , but the Devil will enter and dwell there , till with it he returns to his dwelling of torment . Remember alwayes that after a great sin or after a habit of sins , a Man is not soon made clean ; and no unclean thing must come to this Feast . It is not th● preparation of two or three dayes that can render a person capable of this banque● : For in this seast , all Christ , and Christs passion , and all his graces , the blessings and effects of his sufferings are conveyed : nothing can fit us for this , but what can unite us to Christ , and obtain of him to present our needs to his heavenly Father : this Sacrament can no otherwise be celebrated but upon the same terms on which we may hope for pardon and Heaven it self . 5. When we have this general and indispensably necessary preparation , we are to make our souls more adorn'd and trimm'd up with circumstances of pious actions , and special devotions , setting apart some portion of our time immediately before the day of solemnity according as our great occasions will permit ▪ and this time is specially to be spent in actions of repentance , confession of our sins , renewing our purposes of holy living , praying for pardon of our failings , and for those graces which may prevent the like sadnesses for the time to come ; meditation upon the passion , upon the infinite love of God expressed in so great mysterious manners of redemption ; and indefinitely in all acts of vertue which may build our soules up into a Temple fit for the reception of Christ himself and the inhabitation of the holy Spirit . 6. The celebration of the holy Sacrament being the most solemne prayer , joyned with the most effectual instrument of its acceptance , must suppose us in the love of God , and in charity with all the World : and therefore we must before every Communion especially , remember what differences or jealousies are between us and any one else ; and recompose all disunions , and cause right understandings betweene each other ; offering to satisfie whom we have injur'd , and to forgive them who have injur'd us , without thoughts of resuming the quarrel when the solemnity is over ; for that is but to rake the embers in light and phantastick ashes : it must be quenched , and a holy flame enkindled : no fires must be at all , but the fires of love and zeal ; and the altar of incense will send up a sweet perfume , and make atonement for us . 7. When the day of the feast is come , lay aside all cares and impertinencies of the World , and remember that this is thy Souls day ; a day of traffique and entercourse with Heaven . Arise early in the morning . 1. Give God thanks for the approach of so great a blessing . 2. Confesse thy own unworthinesse to admit so Divine a Guest . 3. Then remember and deplore thy sinnes which have made thee so unworthy . 4. Then confesse Gods goodnesse and take sanctuary there , and upon him place thy hopes . 5. And invite him to thee with renewed acts of love , of holy desire , of hatred of his enemy , sin . 6. Make oblation of thy self wholly to be disposed by him , to the obedience of him , to his providence and possession , and pray him to enter , and dwell there for ever : And after this , with joy and holy fear , and the forwardness of love , addresse thy self to the receiving of him , to whom and by whom , and for whom , all faith , and all hope , and all love in the whole Catholick Church , both in Heaven & Earth is design'd ; him , whom Kings and Queens , and whole Kingdoms are in love with , and count it the greatest honour in the World , that their Crowns and Scepters are laid at his holy feet . 8. When the holy Man stands at the Table of blessing and ministers the rite of consecration , then do as the Angels do , who behold , & love , and wonder ; that the Son of God should become food to the souls of his servants ; that he who cannot suffer any change or lessening should be broken into pieces and enter into the body to support and nourish the spirit , and yet at the same time remain in Heaven while he descends to thee upon Earth ; that he who hath essential felicity should become miserable and dye sor thee , and then give himself to thee for ever to redeem thee from sin and misery ; that by his wounds he should procure health to thee , by his affronts he should intitle thee to glory , by his death he should bring thee to life , and by becoming a Man he should make thee partaker of the Divine nature . These are such glories that although they are made so obvious that each eye may behold them , yet they are also so deep , that no thought can fathome them : But so it hath pleased him to make these mysteries to be sensible , because the excellency and depth of the mercy is not intelligible ; that while wee are ravished and comprehended within the infinitenesse of so vast & mysterious a mercy , yet we may be as sure of it , as of that thing we see and feel , and smell and taste ; but yet is so great , that we cannot understand it . 9. These holy mysteries are offered to our senses , but not to bee placed under our feet ; they are sensible , but not common : and therefore as the weaknesse of the Elements addes wonder to the excellency of the Sacrament : so let our reverence and venerable usages of them adde honour to the Elements , and acknowledge the glory of the mystery , and the Divinity of the mercy . Let us receive the consecrated Elements with all devotion , and humility of body and spirit ; and do this honour to it , that it be the first food we eat , and the first beverage we drink that day , unlesse it he in case of sicknesse , or other great necessity : and that your body and soul both be prepared to its reception with abstinence from secular pleasures , that you may better have attended fastings and preparatory prayers . For if ever it be seasonable to observe the counsel of Saint Paul , that married persons by consent should abstain for a time that they may attend to solemne Religion , it is now . It was not by Saint Paul nor the after ages of the Church called a duty so to do , but it is most reasonable , that the more solemne actions of Religion should be attended to without the mixture of any thing that may discompose the minde , and make it more secular , or lesse religious . 10. In the act of receiving , exercise acts of Faith , with much confidence and resignation , believing it not to be common bread and wine , but holy in their use , holy in their signification , holy in their change , and holy in their effect , and believe if thou art a worthy Communicant thou doest as verily receive Christs body and blood to all effects and purposes of the spirit , as thou doest receive the blessed elements into thy mouth ; that thou puttest thy finger to his hand , and thy hand into his side , and thy lips to his fontinel of blood , sucking life from his heart : and yet if thou doest communicate unworthily ; thou eatest and drinkest Christ to thy danger , and death , and destruction . Dispute not concerning the secret of the mystery , and the nicety of the manner of Christs presence : it is sufficient to thee that Christ shall be present to thy soul , as an instrument of grace , as a pledge of the resurrection , as the earnest of glory and immortality , and a means of many intermedial blessings , even all such as are necessary for thee , and are in order to thy salvation : and to make all this good to thee , there is nothing necessary on thy part but a holy life , and a true belief of all the sayings of Christ , amongst which , indefinitely assent to the words of institution , and believe that Christ in the holy Sacrament gives thee his bodie and his blood . He that believes not this , is not a Christian ; He that believes so much , needs not to enquire further , nor to intangle his faith by disbelieving his sence . 11. Fail not this solemnity according to the custom of pious and devout people to make an offering to God for the uses of religion and the poor , according to thy ability . For when Christ feasts his body , let us also feast our fellow members who have right to the same promises , and are partakers of the same Sacrament , and partners of the same hope , and cared for under the same providence , and descended from the same common parents , and whose Father God is , and Christ is their Elder Brother . If thou chancest to communicate where this holy custom is not observed publickly , supply that want by thy private charity , but offer it to God at his holy Table , at least by thy private designing it there . 12. When you have received , pray and give thanks . Pray for all estates of men : for they also have an interest in the body of Christ whereof they are members : and you in conjunction with Christ ( whom then you have received ) are more fit to pray for them in that advantage , and in the celebration of that holy sacrifice which then is Sacramentally represented to GOD. * Give thanks for the passion of our Dearest Lord : remember all its parts , and all the instruments of your Redemption ; and beg of GOD that by a holy perseverance in well doing you may from shadowes passe on to substances , from eating his body to seeing his face , from the Typicall , Sacramentall , and Transient , to the Reall , and Eternall Supper of the Lambe . 13. After the solemnity is done , let Christ dwell in your hearts by faith , and love , and obedience , and conformity to his life and death ; as you have taken CHRIST into you , so put CHRIST on you , and conforme every faculty of your soul and body to his holy image and perfection . Remember that now Christ is all one with you ; and therefore when you are to do an action , consider how Christ did , or would do the like , and do you imitate his example , and transcribe his copy , and understand all his Commandments , and choose all that he propounded , and desire his promises and fear his threatnings , and marry his loves and hatreds , and contract all his friendships ; for then you do every day communicate ; especially when Christ thus dwells in you , and you in Christ , growing up towards a perfect man in Christ Iesus . 14. Do not instantly upon your return from Church , return also to the world , and secular thoughts and imployments ; but let the remaining parts of that day be like a post-Communion or an after-office , entertaining your blessed Lord with all the caresses and sweetnesse of love and colloquies , and entercourses of duty and affection , acquainting him with all your needs , and revealing to him all your secrets , and opening all your infirmities ; and as the a●fairs of your person or imployment call you off , so retire again with often ejaculations and acts of entertainment to your beloved Guest . The effects and benefits of worthy communicating . When I said that the sacrifice of the crosse which Christ offered for all the sins and all the needs of the world is represented to God by the Minister in the Sacrament , and offered up in prayer and Sacramental memory , after the manner that Christ himself intercedes for us in Heaven ( so far as his glorious Priesthood is imitable by his Ministers on earth ) I must of necessity also mean , that all the benefits of that sacrifice are then conveyed to all that communicate worthily : But if we descend to particulars ; Then and there the Church is nourished in her faith , strengthened in her hope , enlarged in her bowels with an increasing charity : there all the members of Christ are joyn'd with each other , and all to Christ their head ; and we again renew the Covenant with God in Jesus Christ , and God seals his part , and we promise for ours , and Christ unites both , and the holy Ghost signes both in the collation of those graces which we then pray for , and exercise and receive all at once : there our bodies are nourished with the signes , and our souls with the mystery : our bodies receive into them the seed of an immortal nature , and our souls are joyned with him , who is the first fruits of the resurrection and never can dye : and if we desire any thing else and need it , here it is to be prayed for , here to be hoped for , here to be received ; Long life and health , and recovery from sicknesse , and competent support and maintenance , and peace , and deliverance from our enemies , and content , and patience , and joy , and sanctified riches , or a cheerful poverty and liberty , and whatsoever else is a blessing , was purchased for us by Christ in his death and resurrection , and in his intercession in Heaven : and this Sacrament being that to our particulars , which the great mysteries are in themselves , and by designe to all the world , if we receive worthily we shall receive any of these blessings , according as God shall choose for us ; and he will not onely choose with more wisdom , but also with more affection then we can for our selves . After all this , it is advised by the Guides of souls , wise men and pious , that all persons should communicate very often , even as often as they can without excuses or delayes : Every thing that puts us from so holy an imployment when we are moved to it , being either a sin or an imperfection ; an Infirmity or indevotion , and an unactivenesse of Spirit . All Christian people must come : They indeed that are in the state of sin must not come so , but yet they must come : First they must quit their state of death , and then partake of the bread of life . They that are at enmity with their neighbours must come , that is no excuse for their not coming ; onely they must not bring their enmity along with them , but leave it , and then come . They that have variety of secular imployments must come ; onely they must leave their secular thoughts and affections behinde them , and then come and converse with God. If any man be well grown in grace he must needs come , because he is excellently disposed to so holy a feast : but he that is but in the infancy of piety had need to come that so he may grow in grace . The strong must come lest they become weak , & the weak that they may become strong . The sick must come to be cured ; the healthful to be preserved . They that have leisure must come because they have no excuse : They that have no leisure must come hither , that by so excellent religion they may sanctifie their businesse . The penitent sinners must come , that they may be justified : and they that are justified , that they may be justified still . They that have fears and great reverence to these mysteries , and think no preparation to be sufficient must receive , that they may learn how to receive the more worthily : and they that have a lesse degree of reverence , must come often to have it heightned : that as those Creatures that live amongst the snowes of the Mountains turne white with their food and conversation with such perpetual whitenesses : so our souls may be transformed into the similitude and union with Christ by our perpetual feeding on him , and conversation , not onely in his Courts , but in his very heart , and most secret affections , and incomparable purities . Prayers for all sorts of Men , and all necessities ; relating to the several parts of the vertue of Religion . A Prayer for the Graces of Faith , Hope Charity . O Lord God of infinite mercy , of infinite excellency , who hast sent thy holy Son into the world to redeem us from an intolerable misery , and to teach us a holy religion , and to forgive us an infinite debt : give me thy holy Spirit , that my understanding and all my faculties may be so resigned to the discipline and doctrine of my Lord , that I may be prepared in minde and will to dye for the testimony of Jesus , and to suffer any affliction or calamity that shall offer to hinder my duty , or tempt me to shame or sin , or apostacy : and let my faith be the parent of a good life , a strong shield to repell the fiery darts of the Devil , and the Author of a holy hope , of modest desires , of confidence in God , and of a never failing charity to thee my God , and to all the world , that I may never have my portion with the unbelievers , or uncharitable , and desperate persons ; but may be supported by the strengths of faith in all temptations , and may be refreshed with the comforts of a holy hope in all my sorrows , and may bear the burden of the Lord , and the infirmities of my neighbour by the support of charity , that the yoak of Jesus may become easy to me , and my love may do all the miracles of grace , till from grace it swell to glory , from earth to heaven , from duty to reward , from the imperfections of a beginning , and little growing love it may arrive to the consummation of an eternal and never ceasing charity , through Jesus Christ the Son of thy love , the Anchor of our hope , and the Author and finisher of our faith , to whom with thee , O Lord God , Father of Heaven and Earth , and with thy holy Spirit be all glory , and love , and obedience , and dominion now and for ever . Amen . Acts of love by way of prayer and ejaculation : to be used in private . O God thou art my God , early will I seek thee : my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land where no water is , to see thy power and thy glory so as I have seen thee in the sanctuary : because thy loving kindnes is better then life , my lips shall praise thee . Psal. 63. I am ready not only to be bound , but to dye for the name of the Lord Jesus . Acts 23. How amiable are thy Tabernacles thou Lord of Hosts : my soul longeth , yea even fainteth for the courts of the Lord : My heart and my flesh crieth out for the living God : Blessed are they that dwell in thy house , they will still be praising thee . Psal. 84. O blessed Jesu thou art worthy of all adoration , and all honour , and all love : Thou art the Wonde●ful , the Counsellor , the mighty God , the Everlasting Father , the Prince of peace , of thy government and peace there shall be no end : thou art the brightnesse of thy Fathers glory , the expresse image of his person , the appointed Heir of all things : Thou upholdest all things by the word of thy power : Thou didst by thy self purge our sins : Thou art set on the right hand of the Majesty on high : Thou art made better then the Angels , thou hast by inheritance obtain'd a more excellent name then they . Thou , O dearest Jesus , art the head of the Church , the beginning and the first born from the dead : in all things thou hast the preheminence , and it pleased the Father that in thee should all fulnesse dwell . Kingdoms are in love with thee : Kings lay their crowns and scepters at thy feet , and Queens are thy handmaids , and wash the feet of thy servants . A Prayer to be said in any affliction , as death of children , of husband or wife , in great poverty , in imprisonment , in a sad and disconsolate spirit , & in temptations to despair . O Eternal God , Father of Mercyes and God of all comfort with much mercy look upon the sadnesses and sorrowes of thy servant . My sins lye heavy upon me , and presse me sore , and there is no health in my bones by reason of thy displeasure and my sin . The waters are gone over me , and I stick fast in the deep mire , and my miseries are without comfort , because they are punishments of my sin : and I am so evil and unworthy a person , that though I have great desires , yet I have no dispositions or worthiness towards receiving comfort . My sins have caused my sorrow , and my sorrow does not cure my sins : and unless for thy own sake , and merely because thou art good , thou shalt pity me & relieve me , I am as much without remedy , as now I am without comfort . Lord pity me ; Lord let thy grace refresh my Spirit . Let thy comforts support me , thy mercy pardon me , and never let my portion be amongst hopelesse and accursed spirits ; for thou art good and gracious ; and I throw my self upon thy mercy . Let me never let my hold go , & do thou with me what seems good in thy own eyes : I cannot suffer more then I have deserved : and yet I can need no relief so great as thy mercy is : for thou art infinitely more merciful then I can be miserable : and thy mercy which is above all thy own works , must needs be far above all my sin and all my misery . Dearest Jesus , let me trust in thee for ever , and let me never be confounded . Amen . Ejaculations and short meditations to be used in time of sickness and sorrow , or danger of Death . Hear my Prayer , O Lord , and let my crying come unto thee . * Hide not thy face from me in the time of my trouble , incline thine ear unto me when I call : O hear me and that right soon , * For my dayes are consumed like smoa● & my bones are burnt up as it were a firebrand . * My heart is smitten down & withered like grass ; so that I forget to eat my bread : & that because of thine indignation and wrath : for thou hast taken me up & cast me down . * Thine arrows stick fast in me and thy hand presseth me sore . There is no health in my flesh because of thy displeasure : neither is there any rest in my bones by reason of my sin . * My wickednes●es are gone over my head and are a sore burden too heavy for me to bear . * But I will confesse my wickednesse , and be sorry for my sin . * O Lord rebuke me not in thy indignation , neither chasten me in thy displeasure . * Lord be merciful unto me , heal my soul for I have sinned against thee . Have mercy upon me , O God , after thy great goodnesse , according to the multitude of thy mercies do away mine offences . * O remember not the sins and offences of my youth : but according to thy mercy think thou upon me , O Lord for thy goodnesse . * Wash me thoroughly from my wickednesse : and cleanse me from my sin . * Make me a clean heart , O God , and renew a right spirit within me . * Cast me not away from thy presence , from thy all-hallowing and life-giving presence : and take not thy holy Spirit , thy sanctifying , thy guiding , thy comforting , thy supporting , and confirming Spirit from me . O God , thou art my God for ever and ever : thou shalt be my guide unto death . * Lord comfort me now that I lye sick upon my bed : make thou my bed in all my sicknesse . * O deliver my soul from the place of Hell : and do thou receive me . * My heart is disquieted within me , and the fear of death is falen upon me . * Behold thou hast made my dayes as it were a span long , & mine age is even as nothing in respect of thee , and verily every man living is altogether vanity . * When thou with rebukes doest chasten man for sin , thou makest his beauty to consume away like a moth fretting a garment : every man therefore is but vanity . And now Lord what is my hope , truly my hope is even in thee . * Hear my prayer , O Lord , and with thine ears consider my calling , hold not thy peace at my tears . * Take this plague away from me : I am consumed by the means of thy heavy hand . * I am a stranger with thee and a sojourner , as all my Fathers were . * O spare me a little that I may recover my strength before I go hence and be no more seen . * My soul cleaveth unto the dust : O quicken me according to thy word . * And when the snares of death compasse me round about : let not the pains of hell take hold upon me . An Act of Faith concerning resurrection and the day of judgment , to be said by sick persons or meditated . I know that my Redeemer liveth , and that he shall stand at the latter day upon the earth : and though after my skin worms destroy this body , yet in my flesh shall I see God : whom I shall see for my self , & mine eyes shal behold , though my reins be consumed within me . Iob 19. God shall come and shall not keep silence : there shall go before him a consuming fire , and a mighty tempest shall be stirred up round about him : he shall call the heaven from above , and the earth that he may judge his people . * O blessed Jesu , thou art my judge and thou art my Advocate : have mercy upon me in the hour of my death , and in the day of judgment . See Iohn 5.28 . & 1 Thessal . 4.15 . Short Prayers to be said by sick persons . O Holy Jesus , thou art a merciful High Priest and touched with the sense of our infirmities ; thou knowest the sharpnesse of my sicknesse , and the weaknesse of my person . The clouds are gathered about me , and thou hast covered me with thy storm : My understanding hath not such apprehension of things as formerly : Lord let thy mercy support me , thy spirit guide me , and lead me through the valley of this death safely ; that I may passe it patiently , holily , with perfect resignation , and let me rejoyce in the Lord , in the hopes of pardon , in the expectation of glory , in the sence of thy mercies , in the refreshments of thy spirit , in a victory over all temptations . Thou hast promised to be with us in tribulation . Lord , my soul is troubled , and my body is weak , and my hope is in thee , and my enemies are busy and mighty , now make good thy holy promise . Now O holy Jesus , now let thy hand of grace be upon me : restrain my ghostly enemies , and give me all sorts of spiritual assistances : Lord remember thy servant in the day when thou bindest up thy Jewels . O take from me all tediousnesse of Spirit , all impatience and unquietnesse : let me possesse my soul in patience , and resigne my soul and body into thy hands , as into the hands of a faithful Creator , and a blessed Redeemer . O holy Jesu , thou didst dye for us ; by thy sad , pungent & intolerable pains which thou enduredst for me , have pity on me , & ease my pain , or increase my patience . Lay on me no more then thou shalt enable me to bear . I have deserv'd it all & more , and infinitely more . Lord I am weak and ignorant , timerous and inconstant , and I fe●r lest something should happen that may discompose the state of my soul , that may displease thee : Do what thou wilt with me , so thou doest but preserve me in thy fear and favour . Thou knowest that it is my great ●ear , but let thy Spirit secure , that nothing may be able to separate me from the love of God in Jesus Christ ; & then smite me here , that thou mayest spare me for ever ; and yet O Lord smite me friendly : for thou knowest my infirmities . Into thy hands I commend my spirit , for thou hast redeemed me , O Lord , thou God of truth . * Come holy Spirit , help me in this conflict . Come Lord Jesus , come quickly . Let the sick person often meditate upon these following promises and gracious words of God. My help cometh of the Lord who preserveth them that are true of heart , Psal. 7.11 . And all they that know thy Name will put their trust in thee : for thou Lord hast never failed them that seek thee , Psal. 9.10 . O how plentiful is thy goodnesse which thou hast laid up for them that fear thee , and that thou hast prepared for them that put their trust in thee , even before the sons of men , Psal. 31. Behold the eye of the Lord is upon them that fear him , & upon them that put their trust in his mercy , to deliver their souls from death , Ps. 33. The Lord is nigh unto them that are of a contrite heart : and will save such as are of an humble spirit . Psal. 34.17 . Thou Lord shalt save both man and beast : how excellent is thy mercy , O God : and the children of men shall put their trust under the shadow of thy wings , Psal. 36.7 . They shall be satisfied with the plenteousness of thy house : and thou shalt give them to drink of thy pleasures as out of the rivers , v. 8. For with thee is the well of life : and in thy light we shall see light , v. 9. Commit thy way unto the Lord , and put thy trust in him , & he shall bring it to passe , Ps. 37.5 . But the salvation of the righteous cometh of the Lord : who is also their strength in the time of trouble , v. 40. So that a Man shall say , verily there is a reward for the righteous : doubtlesse there is a God that judgeth the earth , Psal. 58.10 . Blessed is the man whom thou choosest and receivest unto thee : he shall dwell in thy court , and shall be satisfied with the pleasures of thy house , even of thy holy temple , Psal. 65.4 . They that sow in tears shall reap in joy , Psal. 126.6 . It is written , I will never leave thee nor forsake thee , Heb. 13.5 . The prayer of faith shall save the sick : and the Lord shall raise him up : and if he have committed sins they shal be forgiven , Iam. 5.15 . Come and let us return unto the Lord : for he hath torn and he will heal us , he hath smitten , and he will binde us up , Hos. 6.1 . If we sin we have an Advocate with the Father Jesus Christ the righteous , and he is the propitiation for our sins , 1 Iohn 2.2 . If we confesse our sins he is faithful & righteous to forgive us our sins , and to cleanse us from all unrighteousnesse , 1 Iohn 1.9 . He that forgives shall be forgiven , Luke 6.37 . And this is the confidence that we have in him , that if we ask any thing according to his will he heareth us , 1 Iohn 5 14. And ye know that he was manifested to take away our sins , 1 Iohn 3.5 . If ye being evil know to give good things to your children , how much more shall your Father which is in Heaven give good things to them that ask him ? Matth. 7.11 . This is a faithful saying and worthy of all acceptation , that Jesus Christ came into the World to save sinners . * He that hath given us his Son , how should not he with him give us all things else . Acts of hope to be used by sick persons , after a pious life . I am perswaded that neither death nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate me from the love of God which is in Christ Jesus our Lord , Rom. 8.38 . I have fought a good fight , I have finished my course , I have kept the faith . Henceforth there is laid up for me a crown of righteousnesse , which the Lord the righteous Judge shall give me at that day , and not to me onely , but unto all them also that love his appearing , 2 Tim. 4.7 . Blessed be the God , even the Father of our Lord Jesus Christ , the Father of mercies and the God of all comforts who comforts us in all our tribulation , 2 Cor. 1.3 . A prayer to be said in behalf of a sick or dying person . O Lord God , there is no number of thy dayes , nor of thy mercies ; and the sins and sorrowes of thy servant also are multiplied . Lord look upon him with much mercy and pity , forgive him all his sinnes , comfort his sorrowes , ease his pain , satisfie his doubts , relieve his feares , instruct his ignorances , strengthen his understanding , take from him all disorders of spirit , weaknesse and abuse of fancy : Restraine the malice and power of the spirits of darknesse ; and suffer him to be injured neither by his ghostly enemies , nor his own infirmities , and let a holy and a just peace , the peace of God be within his conscience . Lord preserve his senses till the last of his time , strengthen his faith , confirm his hope , and give him a never ceasing charity to thee our God , and to all the world : stir up in him a great and proportionable contrition for all the evils he hath done , and give him a just measure of patience for all he suffers : give him prudence , memory , and consideration , rightly to state the accounts of his soul , and do thou remind him of all his duty , that when it shall please thee that his soul goes out from the prison of his body , it may be receiv'd by Angels , and preserved from the surprize of evil spirits , and from the horrors and amazements of new and stranger Regions ; and be laid up in the bosom of our Lord , till at the day of thy second coming it shall be reunited to the body , which is now to be laid down in weaknes and dishonour , but we humbly beg , may then be raised up with glory & power for ever to live and to behold the face of God in the glories of the Lord Jesus , who is our hope , our resurrection , and our life , the light of our eyes and the joy of our soules , our blessed and ever glorious Redeemer . Amen . Hither the sick person may draw in , and use the acts of several vertues respersed in the several parts of this book , the several Letanies , viz. of repentance , of the passion , and the single pray●rs , according to his present needs . A prayer to be said in a storm at Sea. O my God , thou didst create the earth and the Sea for thy glory and the use of Man , and doest daily shew wonders in the deep : look upon the danger and fear of thy servant : my sins have taken hold upon me , and without the supporting arm of thy mercy I cannot look up ; but my trust is in thee . Do thou , O Lord , rebuke the Sea , and make it calm ; for to thee the windes and the sea obey : let not the waters swallow me up , but let thy Spirit , the Spirit of gentlenesse and mercy move upon the waters : Be thou reconcil'd unto thy servants , and then the face of the waters will be smooth . I fear that my sinnes make me like Ionas the cause of the tempest . Cast out all my sins , and throw not thy servants away from thy presence , and from the land of the living into the depths where all things are forgotten : But if it be thy wil that we shall go down into the waters , Lord receive my soul into thy holy hands , and preserve it in mercy and safety till the day of restitution of all things : and be pleased to unite my death to the death of thy Son , and to accept of it so united as a punishment for all my sinnes , that thou mayest forget all thine anger , and blot my sinnes out of thy book , and write my soul there for Jesus Christ his sake , our dearest Lord and most mighty Redeemer . Amen . Then make an act of resignation , thus , To God pertain the issues of life and death . It is the Lord , let him do what seemeth good in his own eyes . Thy will be done in earth as it is in Heaven . Recite Psalm 107. and 130. A form of a vow to be made in this or the like danger . If the Lord will be gracious and hear the prayer of his servant , and bring me safe to shore , then I will praise him secretly and publickly , and pay unto the uses of charity [ or Religion ] [ then name the sum you designe for holy uses ] O my God my goods are nothing unto thee : I will also be thy servant all the dayes of my life , and remember this mercy and my present purposes , and live more to Gods glory , and with a stricter duty : And do thou please to accept this vow as an instance of my importunity , and the greatnesse of my needs , and be thou graciously moved to pity and deliver me . Amen . This form also may be used in praying for a blessing on an enterprize ; and may be instanced in actions of devotion as well as of charity . A prayer before a journey . O Almighty God who fillest all things with thy presence , and art a God afar off as well as neer at hand : thou didst send thy Angel to blesse Iacob in his journey , and didst leade the children of Israel through the Red Sea , making it a wall on the right hand and on the left : be pleased to let thy Angel go out before me and guide me in my journey , preseving me from dangers of robbers , from violence of enemies , and sudden and sad accidents , from falls and errours : and prosper my journey to thy glory , and to all my innocent purposes : and preserve me from all sin , that I may return in peace and holinesse , with thy favour and thy blessing , and may serve thee in thankfulnesse and obedience all the dayes of my pilgrimage , and at last bring me to thy countrey , to the coelestial Jerusalem , there to dwell in thy house and to sing praises to thee for ever . Amen . Ad Sect. 4 ] A prayer to be said before hearing or reading the word of God. O Holy and Eternal Jesus who hast begotten us by thy word , renewed us by thy Spirit , fed us by thy Sacraments , and by the dayly ministery of thy word : still go on to build us up to life eternal . Let thy most holy Spirit be present with me and rest upon me in the reading [ or hearing ] thy sacred word ; that I may do it humbly , reverently , without prejudice , with a minde ready and desirous to learn and to obey ; ●hat I may ●e readily furnished and instructed to every good work , and may practise all thy holy laws and commandments , to the glory of thy holy name , O holy and eternal Jesus . Amen . Ad Sect. 5 , 9 , 10. ] A form of confession of sins , and repentance to be used upon fasting dayes , or dayes of humiliation ; especially in Lent , and before the Holy Sacrament . Have mercy upon me , O God , after thy great goodnesse , according to the multitude of thy mercies do away mine offences . For I will con●esse my wickednesse and be sorry for my sin . * O my Dearest Lord , I am not worthy to be accounted amongst the meanest of thy servants : not worthy to be sustained by the least fragments of thy mercy , but to be shut out of thy presence for ever with dogs & unbelievers . But for thy names sake , O Lord , be merciful unto my sin , for it is great . I am the vilest of sinners , and the worst of men : proud and vain glorious , impatient of scorn or of just reproof : ●ot enduring to be slighted , and yet extreamly deserving it : I have been cosened by the colours of humility , and when I have truly called my self vitious , I could not endure any man else should say so or think so . I have been disobedient to my Superiours , churlish and ungentle in my behaviour , unchristian and unmanly . But for thy names sake , &c. O Just and Dear God , how can I expect pitty or pardon who am so angry and peevish , with and without cause , envious at good , rejoycing in the evil of my neighbours , negligent of my charge , idle and uselesse , timerous and base , jealous and impudent , ambitious and hard hearted , soft , unmortified and effeminate in my life , indevout in my prayers , without fancie or affection , without attendance to them or perseverance in them ; but passionate and curious in pleasing my appetite of meat and drink and pleasures , making matter both for sin and sicknesse ; and I have re●ped the cursed fruits of such improvidence , entertaining undecent and impure thoughts ; and I have brought them forth in undecent and impure actions , and the spirit of uncleanness hath entred in , and unhallowed the temple which thou didst consecrate for the habitation of thy Spirit of love and holinesse . But for thy names sake , O Lord , be merciful unto my sin , for it is great . Thou hast given me a whole life to serve thee in , and to advance my hopes of heaven : and this pretious time I have thrown away upon my sins and vanities , being improvident of my time and of my talent , and of thy grace and my own advantages ; resisting thy Spirit , and quenching him . I have been a great lover of my self , and yet used many wayes to destroy my self : I have pursued my temporal ends with greedinesse and indirect means : I am revengful and unthankful , forgetting benefits , but not so soon forgetting injuries : curious and murmuring : a great breaker of promises : I have not loved my neighbours good , nor advanced it in all things where I could : I have bin unlike thee in all things , I am unmerciful and unjust ; a sottish admirer of things below , and careless of heaven and the wayes that lead thither . But for thy names sake , O Lord , be merciful un●● my sin , for it is great . All my senses have been windows to let sin in , and death by sin ; Mine eyes have been adulterous and covetous : mine ears open to slander and detraction : my tongue and palate loose and wanton , intemperate , and of foul language , talkative & lying , rash and malicious , false and flattering , irreligious and irreverent , detracting and censorious : My hands have bin injurious and unclean : my passions violent and rebellious : my desires impatient and unreasonable : all my members and all my faculties have been servants of sin : and my very bes● actions have more matter of pity , then of confidence ; being imperfect in my best , and intolerable in most . But for thy names sake , O Lord , &c. Unto this and a far bigger heap of sin , I have added also the faults of others to my own score ▪ by neglecting to hinder them to sin in all that I could and ought : but I also have encouraged them in sin , have taken off their fears and hardened their consciences and tempted them directly , and prevailed in it to my own r●ine and theirs , unlesse thy glorious and unspeakable mercy hath prevented so intolerable a calamity . Lord I have abused thy mercy , despised thy judgements , turned thy grace into wantonnesse ; I have been unthankful for thy infinite loving kindnesse : I have sinned and repented , and then sinned again , and resolved against it , and presently broke it ; and then I tyed my self up with vows , & then was tempted , and then I yielded by little & little till I was willingly lost again , and my vows fell of● like cords of vanity . Miserable man that I am who shall deliver me from this body of sin ? And yet O Lord , I have another heap of sins to be unloaded . My secrets sins O Lord , are innumerable ; sins I noted not , sins that I willingly neglected , sins that I acted upon willfull ignorance and voluntary mispersuasion ; sins that I have forgot ; and sins which a diligent and a watchful spirit might have prevented , but I would not . Lord I am confounded with the multitude of them , and the horrour of their remembrance though I consider them nakedly in their direct appearances , without the deformity of their unhandsome and aggravating circumstances : but so dressed they are a sight too ugly : an instance of amazement , infinite in degrees , and insufferable in their load . And yet thou hast spared me all this while , and hast not thrown me into Hell , where I have deserved to have been long since , and even now to have been shut up to an eternity of torments with insupportable amazement , fearing the revelation of thy day . Miserable man that I am , who shall deliver me from this body of sin ? Thou shalt answer for me , O Lord my God ; Thou that Prayest for me shalt be my Iudge . The Prayer . Thou hast prepared for me a more healthful sorrow . O deny not thy servant when he begs sorrow of thee : Give me a deep contrition for my sins , a hearty detestation and loathing of them , hating them worse then death with torments . Give me grace intirely , presently , and for ever to forsake them ; to walk with care and prudence , with fear and watchfulnesse all my dayes ; to doe all my duty with diligence and charity , with zeal and a never fainting spirit : to redeem the time , to trust upon thy mercies , to make use of all the instruments of grace , to work out my salvation with fear and trembling , that thou mayest have the glory of pardoning all my sins , and I may reap the fruit of all thy mercies , and al thy graces , of thy patience and long-suffering , even to live a holy life here , and to reign with thee for ever , through Jesus Christ our Lord. Amen . Ad Sect. 6. ] Special dev●tions to be used upon the Lords-day , and the great Festivalls Of Christians . In the Morning recite the following forme of Thanksgiving : upon the special Festivalls adding the commemoration of the special blessing according to the following prayers : adding such prayers as you shall choose out of the foreg●ing Devotions . 2. Besides the ordinary and publick duties of the day , if you retire into your closet to read and meditate ; after you have performed that duty , say the song of S. Ambrose commonly called the [ Te Deum ] or [ We praise thee , &c ] then add the prayers for particular graces which are at the end of the former Chapters , such and as many of them as shall fit your present needs and affections : ending with the Lords prayer . This form of devotion , may for variety , be indifferently used at other times . A forme of thanksgiving with a recital of publick and private blessings : To be used upon Easter-day , Whit-sunday , Ascension-day , and all Sundayes of the year : but the middle part of it may be reserved for the more solemn Festivals ; and the other used upon the ordinary ; as every mans affections or leisure shall determine . [ I. ] Ex Liturgiâ S. Basilii magnâ ex parte . O Eternal Essence , Lord God , Father Almighty , Maker of all things in Heaven and Earth , it is a good thing to give thanks to thee , O Lord , and to pay to thee all reverence , worship and devotion from a clean and prepared heart ; and with an humble spirit to present a living and reasonable sacrifice to thy holinesse and Majesty : for thou hast given unto us the knowledge of thy truth : and who is able to declare thy greatnesse , and to recount all thy marvellous works which thou hast done in all the generations of the world . O Great Lord and Governour of all things , Lord and Creator of all things visible and invisible , who sittest upon the throne of thy glory , and beholdest the secrets of the lowest abysse and darknesse , thou art without beginning , uncircumscribed , incomprehensible , unalterable , and seated for ever unmoveable in thy own essential happinesse and tranquillity : Thou art the Father of our Lord JESU SCHRIST : who is , Our Dearest and most Gracious Saviour , our hope , the wisdom of the Father , the image of thy goodnesse , the Word eternal and the brightnesse of thy person , the power of God from eternal ages , the true light that lightneth every Man that cometh into the World , the Redemption of Man , and the Sanctification of our Spirits . By whom the holy Ghost descended upon the Church ; the holy Spirit of truth , the seal of adoption , the earnest of the inheritance of the Saints , the first fruits of everlasting felicity , the life-giving power , the fountain of sanctification , the comfort of the Church , the ease of the afflicted , the support of the weak , the wealth of the poor , the teacher of the doubtful , scrupulous and ignorant , the anchor of the fearful , the infinite reward of all faithful souls , by whom all reasonable and understanding creatures serve thee , and send up a never-ceasing , and a never-rejected sacrifice of prayer , and praises , and adoration . All Angels and Archangels , all Thrones and Dominions , all Principalities and Powers , the Cherubins with many eyes , and the Seraphin● covered with wings from the terror and amazement of thy brightest glory : These and all the powers of Heaven do perpetually sing praises and never-ceasing Hymns , and eternal Anthems to the glory of the eternal God , the Almighty Father of Men and Angels . Holy is our God : Holy is the Almighty : Holy is the Immortal : Holy , Holy , Holy ▪ Lord God of Sabaoth , Heaven and Earth are full of the Majesty of thy glory . Amen . * With these holy and blessed Spirits I also thy servant , O thou great lover of souls , though I be unworthy to offer praise to such a Majesty , yet out of my bounden duty humbly offer up my heart and voice to joyn in this blessed quire , and confesse the glories of the Lord. * For thou art holy , and of thy greatnesse there is no end ; and in thy justice and goodnesse thou hast measured out to us all thy works . Thou madest man out of the earth and didst form him after thine own image : thou didst place him in a garden of pleasure , and gavest him laws of righteousnesse to be to him a seed of immortality . O that men would therefore praise the Lord for his goodnesse : and declare the wonders that he hath done for the children of men . For when man sinned and listned to the whispers of a tempting spirit , and refused to hear the voice of God , thou didst throw him out from Paradise , and sentest him to till the Earth ; but yet left nor his condition without remedy , but didst provide for him the salvation of a new birth , and by the blood of thy Son didst redeem and pay the price to thine own justice for thine own creature , lest the work of thine own hands should perish . O that men would therefore praise the Lord , &c. For thou , O Lord , in every age didst send testimonies from Heaven , blessings and Prophets , and fruitful seasons , and preachers of righteousness , and miracles of power , and mercy : thou spakest by thy Prophets and saidst , I will help by one that is mighty : and in the fulnesse of time spakest to us by thy Son , by whom thou didst make both the Worlds : who by the word of his power , sustains all things in Heaven and Earth : who thought it no robbery to be equal to the Father : who being before all time was pleased to be born in time , to converse with men , to be incarnate of a holy Virgin : he emptied himself of all his glories , took on him the form of a servant , in all things being made like unto us , in a soul of passions and discourse , in a body of humility and sorrow , but in all things innocent , and in all things afflicted : and suffered death for us , that we by him might live and be partakers of his nature and his glories , of his body and of his Spirit , of the blessings of earth , and of immortal felicities in Heaven . O that men would therefore praise the Lord &c. For thou O holy and immortal God , O sweetest Saviour Jesus , wert made under the Law to condemn sin in the flesh : thou who knewest no sin wert made sin for us : thou gavest to us righteous Commandements , and madest known to us all thy Fathers will : thou didst redeem us from our vain conversation , and from the vanity of Idols , false principles , and foolish confidences , and broughtest us to the knowledge of the true and onely God and our Father , and hast made us to thy self a peculiar people , of thy own purchase , a royal Priesthood , a holy Nation : Thou hast washed our soules in the Laver of Regeneration , the Sacrament of Baptisme : Thou hast reconciled us by thy death , justified us by thy Resurrection , sanctified us by thy Spirit [ sending him upon thy Church in visible formes , and giving him in powers , and miracles , and mighty signes , and continuing this incomparable favour in gi●ts and san●tifying graces , and promising that hee shall abide with us for ever ] thou hast fed us with thine own broken body , and given drink to our soules out of thine own heart : and hast ascended up on high , and hast overcome all the powers of Death and Hell , and redeemed us from the miseries of a sad eternity : and sittest at the right hand of God , making intercession for us with a never-ceasing charity . O that men would therefore praise the Lord , &c. The grave could not hold thee long , O holy & eternal Jesus , thy body could not see corruption , neither could thy soul be left in Hell ; thou wert free among the dead , and thou brakest the iron gates of Death , and the bars and chains of the lower prisons : Thou broughtest comfort to the souls of the Patriarchs who waited for thy coming , who long'd for the redemption of Man , and the revelation of thy day . Abraham , Isaac , and Iacob saw thy day , and rejoyced : and when thou didst arise from thy bed of darknesse , and leftest the grave-clothes behinde thee , and put on a robe of glory ( over which for 40 dayes thou didst wear a vail ) and then entred into a cloud , and then into glory , then the powers of Hell were confounded , then Death lost its power and was swallowed up into victory ; & though death is not quite destroyed , yet it is made harmlesse and without a sting , and the condition of Humane Nature is made an entrance to eternal glory ; & art become the Prince of life , the first fruits of the resurrection , the first-born from the dead , having made the way plain before our faces , that we may also rise again in the Resurrection of the last day , when thou shalt come again unto us to render to every Man according to his works . O that men would therefore praise the Lord , &c. O give thanks unto the Lord , for he is gracious : and his mercy endureth for ever . O all ye angels of the Lords , praise ye the Lord : praise him and magnifie him for ever . O ye spirits and souls of the Righteous , praise ye the Lord : praise him and magnifie him for ever . And now , O Lord God , what shall I render to thy Divine Majesty for all the benefits thou hast done unto thy servant in my personal capacity . Thou art my Creator and my Father , my Protector and my Guardian , thou hast brought me from my Mothers wombe , thou hast told all my joynts , and in thy book were all my members written : Thou hast given me a comely body , Christian and careful parents , holy education ; Thou hast been my guide and my teacher all my dayes : Thou hast given me ready faculties , and unloosed tongue , a cheerful spirit , strait limbs , a good reputation , and liberty of person , a quiet life , and a tender conscience [ a loving wife or husband , and hopeful children ] thou wert my hope from my youth , through thee have I been holden up ever since I was born : Thou hast clothed me and fed me , given me friends and blessed them ; given me many dayes of comfort and health , free from those sad infirmities , with which many of thy Saints and dearest servants are afflicted : Thou hast sent thy Angel to snatch me from the violence of fire and water , to prevent praecipices , fracture of bones , to rescue me from thunder and lightning , plague and pestilential diseases , murder and robbery , violence of chance and enemies , and all the spirits of darknesse : and in the dayes of sorrow thou hast refreshed me : in the destitution of provisions thou hast taken care of me , and thou hast said unto me , I will never leave thee nor forsake thee . I will give thanks unto the Lord with my whole heart , secretly among the faithful and in the congregation . Thou O my dearest Lord and Father hast taken care of my soul , hast pitied my miseries , sustained my infirmities , relieved and instructed my ignorances ; and though I have broken thy righteous Lawes and Commandements , run passionately after vanities and was in love with Death , and was dead in sin , and was exposed to thousands of temptations , and fell foully , and continued in it , and lov'd to have it so , and hated to be reformed ; yet thou didst call me with the checks of conscience , with daily Sermons and precepts of holinesse , with fear and shame , with benefits and the admonitions of thy most holy Spirit , by the counsel of my friends , by the example of good persons , with holy books and thousands of excellent arts , and wouldest not suffer me to perish in my folly , but didst force me to attend to thy gracious calling , and hast put me into a state of repentance , and possibilities of pardon , being infinitely desirous I should live , and recover , and make use of thy grace , and partake of thy glories . I will give thanks unto the Lord with my whole heart , secretly among the faithful , and in the congregation . * For salvation belongeth unto the Lord , and thy blessing is upon thy servant . But as for me , I will come into thy house in the multitude of thy mercies , and in thy fear will I worship toward thy holy temple . * For of thee , and in thee , and through thee , and for thee are all things . Blessed be the name of God from generation to generation . Amen . A ●hort Form of thanksgiving to be said upon any special deliverance , as from Ch●ld-birth , from Sickness , from ba●●el , or imminent danger at sea , or Land , &c. O most merciful and gracious God , thou fountain of all mercy and blessing , thou hast opened the hand of thy mercy to fill me with blessings , and the sweet effects of thy loving kindnesse : thou feedest us like a Shepherd , thou governest us as a king , thou bearest us in thy arms like a nurse , thou doest cover us under the shadow of thy wings , and shelter us like a hen ; thou ( O Dearest Lord ) wakest for us as a Watchman , thou providest for us like a Husband , thou lovest us as a friend , and thinkest on us perpetually , as a careful mother on her helplesse babe , and art exceeding merciful to all that fear thee ; and now , O Lord , thou hast added this great blessing of deliverance from my late danger , ( here name the blessing ) it was thy hand and the help of thy mercy that relieved me , the waters of affliction had drowned me , and the stream had gone over my soul , if the spirit of the Lord had not moved upon these waters : Thou O Lord , didst revoke thy angry sentence which I had deserved , and which was gone out against me : Unto thee , O Lord , I ascribe the praise and honour of my redemption : I will be glad and rejoyce in thy mercy , for thou hast considered my trouble , and hast known my soul in adversity : As thou has● s●r●ad thy hand upon me for a covering , so also enlarge my heart with thankfulnesse , and fill my mouth with praises , that my duty and returns to the● may be great as my needs of mercie are ; and let thy gracious favours , and loving kindnes●e endure for ever and ever upon thy servant : and grant that what thou hast sown in mercy may spring up in duty : and let thy grace so strengthen my purposes that I may sin no more , lest thy threatning return upon me in anger , and thy anger break me into pieces : but let me walk in the light of thy favour , and in the paths of thy Commandments ; that I living here to the glory of thy name , may at last enter into the glory of my Lord , to spend a whole eternity in giving praise to thy exalted and ever glorious name . Amen . We praise thee O God : we knowledge thee to be the Lord , * All the earth doth worship thee the Father Everlasting . * To thee All Angels cry aloud , the Heavens and all the powers therein . * To thee Cherubim and Seraphim continually do cry . * Holy , Holy , Holy , Lord God of Sabaoth . * Heaven and Earth are full of the Majesty of thy glory . * The glorious company of the Apostles praise thee . * The goodly fellowship of the Prophets praise thee . * The noble army of Martyrs praise thee . * The holy Church throughout all the world doth knowledge thee . * The Father of an infinite Majesty . * Thy honourable , true and only Son. * Also the Holy Ghost the Comforter . * Thou art the King of glory O Christ. * Thou art the everlasting Son of the Father . * When thou tookest upon thee to deliver man , thou didst not abhor the Virgins womb . * When thou hadst overcome the sharpnesse of death , thou didst open the Kingdom of Heaven to all Believers . * Thou sittest at the right hand of God in the glory of the Father . * We believe that thou shalt come to be our Judge . * We therefore pray thee help thy servants whom thou hast redeemed with thy precious blood . * Make them to be numbered with thy Saints in glory everlasting . * O Lord save thy people , and blesse thine heritage . * Govern them and lift them up for ever . * Day by day we magnifie thee . * And we worship thy name ever world without end . * Vouchsafe O Lord , to keep us this day without ●in . * O Lord have mercy upon us : have mercy upon us . * O Lord let thy mercy lighten upon us as our trust is in thee . O Lord in thee have I trusted : let me never be confounded . Amen . A Prayer of thanksgiving after the receiving some great blessing , as the birth of an Heir , the successe of an honest designe , a victory , a good harvest , &c. O Lord God , Father of mercies , the fountain of comfort and blessing , of life and peace , of plenty and pardon , who fillest Heaven with thy glory , and earth w th thy goodnes ; I give thee the most earnest , most humble , and most enlarged returnes of my glad and thankful heart , for thou hast refreshed me with thy comforts , and enlarged me with thy blessing , thou hast made my flesh and my bones to rejoyce : for besides the blessings of all mankinde , the blessings of nature , & the blessings of grace , the support of every minute , and the comforts of every day , thou hast opened thy bosom , and at this time hast powred out an excellent expression of thy loving kindnesse [ here name the blessing ] What am I O Lord , and what is my Fathers house , what is the life , and what are the capacities of thy servant that thou should'st do this unto me , * that the great God of men and Angels should make a special decree in Heaven for me , and send out an Angel of blessing , and instead of condemning and ruining me as I miserably have deserved , to distinguish me from many my equals and my betters , by this and many other special acts of grace and savour . Praised be the Lord daily , even the Lord that helpeth us and powreth his benefits upon us . He is our God , even the God of whom cometh salvation : God is the Lord by whom we escape death . Thou hast brought me to great honour , and comforted me on every side . Thou Lord hast made me glad through thy works , I will rejoyce in giving praise for the operation of thy hands . O give thanks unto the Lord , and call upon his name : tell the people what things he hath done . As for me , I will give great thanks unto the Lord : and praise him among the multitude . Blessed be the Lord God , even the Lord God of Israel : which only doth wondrous & gracious things . And blessed be the name of his Majesty for ever : and all the earth shall be filled with his Majesty . Amen . Amen . Glory be to the Father , &c. As it was in the beginning , &c. A Prayer to be said on the Feast of Christmas , or the birth of our ble●sed Saviour Iesus ; the same also may be said upon the Feast of the Annunciation , and Purification of the B. Virgin Mary . O Holy and Almighty God , Father of mercies , Father of our Lord Jesus Christ , the Son of thy love and Eternal mercies , I adore and praise , and glorifie thy infinite and unspeakable love , and wisdom , who hast sent thy Son from the bosom of felicities to take upon him our nature and our misery , and our guilt , and hast made the Son of God to become the Son of Man , that we might become the Sons of God , and partakers of the divine nature : since thou hast so exalted humane nature , be pleased also to sanctify my person , that by a conformity to the humility and laws , and sufferings of my dearest Saviour I may be united to his spirit , and be made all one with the most Holy ●esus . Amen O Holy and Eternal Jesus who didst pity mankinde lying in his blood , and sin and misery , and didst choose our sadnesses and sorrows that thou mightest make us to pertake of thy felicities : let thine eyes pity me , thy hands support me , thy holy feet tread down all the difficulties in my way to Heaven , let me dwell in thy heart , be instructed with thy wisdom , moved by thy affections , choose with thy will , and be clothed with thy righteousness , that in the day of judgement I may be found having on thy garments , sealed with thy impression ; and that bearing upon every faculty and member the character of my elder brother , I may not be cast out with strangers and unbelievers . Amen . To God the Father of our Lord Iesus Christ. * To the eternal Son that was incarnate and born of a virgin . * To the spirit of the Father and the Son be all honour and glory ▪ worship and adoration , now and for ever . Amen The same Form of Prayer may be used upon our own Birth-day , or day of our Baptisme : adding the following prayer . A Prayer to be said upon our Birth-day , or day of Baptisme . O Blessed and Eternal God , I give thee praise and glory for thy great mercy to me in causing me to be born of Chris●ian parents , and didst not allot to me a portion with Misbelievers and Heathen that have not known thee ; thou didst not suffer me to be strangled at the gate of the womb , but thy hand sustained and brought me to the light of the world , and the illumination of baptisme , with thy grace preventing my election , and by an artificial necessity , and holy prevention engaging me to the profession and practises of Christianity : Lord since that , I have broken the promises made in my behalf , and which I confirmed by my after act ; I went back from them by an evil life ; and yet thou hast still continued to me life and time of repentance ; and didst not cut me off in the beginning of my dayes , and the progresse of my sins : O Dearest God , pardon the errours and ignorances , the vices and vanities of my youth , and the faults of my more forward years , and let me never more stain the whiteness of my baptismal robe : and now that by thy grace , I still persist in the purposes of obedience , and do give up my name to Christ , and glory to be a Disciple of thy institution , and a servant of Jesus , let me never fail of thy grace ; let no root of bitterness spring up and disorder my purposes , and desile my spirit . O let my years be so many degrees of neerer approach to thee ; and forsake me not O God , in my old age , when I am gray-headed ; and when my strength faileth me be thou my strength and my guide unto death , that I may reckon my years and apply my heart unto wisdom , and at last after the spending a holy and a blessed life , I may be brought unto a glorious eternity , through Jesus Christ our Lord. Amen Then adde the form of thanksgiving formerly described . A prayer to be said upon the dayes of the memory of Apostles , Martyrs , &c. O Eternal God to whom do live the spirits of them that depart hence in the Lord , and in whom the souls of them that be elected after they be delivered from the burden of the flesh be ●n peace and rest from their labours , and their works follow them , and their memory is blessed : I blesse and magnifie thy holy and ever glorious name , for the great grace and blessing manifested to thy Apostles and Martyrs , and other holy persons who have glorified thy name in the dayes of their flesh , and have served the interest of religion , and of thy service , and this day we have thy servant [ name the Apostle or Martyr , &c. ] in remembrance , whom thou hast lead thorough the troubles and temptations of this World , and now hast lodged in the bosome of a certain hope and great beatitude until the day of restitution of all things . Blessed be the mercy and eternal goodnesse of God ; and the memory of all thy Saints is blessed : Teach me to practise their doctrine , to imitate their lives following their example , and being united as a part of the same mystical body , by the band of the same ●aith , and a holy hope , and a never ceasing charity : and may it please thee of thy gracious goodnesse shortly to accomplish the number of thine elect , & to hasten thy Kingdom , that we with thy servant [ * ] and all others departed in the true faith & fear of thy holy Name , may have our perfect consummation and blisse in body and soul in thy eternal and everlasting kingdom . Amen . A form of prayer recording all the parts and mysteries of Christs passion ; being a short history of it : to be used especially in the week of the passion ; and before the receiving the blessed Sacrament . All praise , honour , and glory be to the holy and eternal Jesus . I adore thee O bles●ed Redeemer , eternal God , the light of the Gentiles and the glory of Israel ; for thou hast done and suffered for me more then I could wish , more ●hen I could think of , even all that a lost and a miserable perishing sinner could possibly need . Thou wert afflicted with thirst and hunger , with heat and cold , with labours and sorrowes , with hard journeys and restlesse nights ; and when thou wert contriving all the mysterious and admirable wayes of paying our scores , thou didst suffer thy self to be designed to slaughter by those for whom in love thou wert ready to dye . What is man that thou art mindful of him , and the Son of man that thou thus visit●st him ? Blessed be thy Name , O holy Jesus ; for thou wentest about doing good , working miracles of mercy , healing the sick , comforting the distressed , instructing the ignorant , raising the dead , inlightning the blinde , strengthning the ●ame , straitning the crooked , relieving the poor , preaching the Gospel , and reconciling sinners by the mightinesse of thy power , by the wisdom of thy Spirit , by the Word of God , and the merits of thy Passion , thy hea●thful and bitter passion . Lord what is man that thou art mindful of him , &c. Blessed be thy Name O holy Jesus who wert content to be conspired against by the Jews , to be sold by thy servant for a vile price , and to wash the feet of him that took mone● for thy life , and to give to him and to all thy Apostles thy most holy Body and Blood , to become a Sacrifice for their sins , even for their betraying and denying thee ; and for all my sins , even for my crucifying thee afresh , and for such sins which I am ashamed to think , but that the greatnesse of my sins magnifie the infinitenesse of thy mercies who didst so great things for so vile a person . Lord what is man , &c. Blessed be thy Name O holy Jesus , who being to depart the World didst comfort thy Apostles , powring out into their ears and hearts treasures of admirable discourses ; who didst recommend them ▪ to thy Father with a mighty charity , and then didst enter into the Garden set with nothing but Bryers and sorrowes , where thou didst suffer a most unspeakable agony , until the sweat strain'd through thy pure skin like drops of blood ; and there didst sigh and groan , and fall flat upon the earth , and pray and submit to the intolerable burden of thy Fathers wrath which I had deserved and thou sufferedst . Lord what is man , &c. Blessed be thy Name O holy Jesus , who hast sanctified to us all our natural infirmities and passions , by vouchsafing to be in fear and trembling , and sore amazement , by being bound and imprisoned , by being harrassed and drag d with cords of violence and rude hands ; by being drench d in the brook in the way , by being sought after like a thief , and us'd like a sinner , who wert the most holy and the most innocent , cleaner then an Angel and brighter then the Morning-Star . Lord what is man , &c. Blessed be thy Name O holy Jesus , and blessed be that loving kindnesse and pity , by which thou didst neglect thy own sorrows , and go to comfort the sadnesse of thy Disciples , quickning their dulnesse , incouraging their duty , arming their weaknesse with excellent precepts against the day of trial . Blessed be that humility and sorrow of thine , who being Lord of the Angels , yet wouldest need , and receive comfort from thy servant the Angel ; who didst offer thy self to thy persecutors , and madest them able to seiz thee , and didst receive the Traytors kisse , & sufferedst a veil to be thrown over thy holy face , that thy enemies might not presently be confounded by so bright a lus●re ; and wouldest do a miracle to cure a wound of one of thy spiteful enemies ; and didst reprove a zealous servant in behalf of a malicious adversary ; and then didst go like a Lamb to the slaughter without noise or violence , or resistance , when thou couldest have commanded millions of Angels for thy guard and rescue . Lord what is man , &c. Blessed be thy Name O holy Jesus , and blessed be that holy sorrow thou didst suffer when thy Disciples fled ; and thou wert left alone in the hands of cruel men , who like evening Wolves thirsted for a draught of thy best blood : and thou wert led to the house of Annas , and there asked insnaring questions , and smitten on the face by him whose ear thou hadst but lately healed : and from thence wert dragged to the house of Cajaphas , and there all night didst endure spittings , affronts , scorn , contumelies , blowes , and intolerable insolencies , and all this for man who was thy enemy and the cause of all thy sorrows . Lord what is man , &c. Blessed be thy Name , O holy Jesus , and blessed be thy mercy , who when thy servant Peter denied thee , and forsook thee , and forswore thee , didst look back upon him , and by that gracious and chiding look didst call him back to himself and thee : who wert accused before the High Priest , and rail'd upon , and examined to evil purposes , and with designes of blood : who wert declar'd guilty of death for speaking a most necessary and most profitable truth : who wert sent to Pilate and ●ound innocent , and sent to Herod and still found innocent , and wert arrayed in white both to declare thy innocence and yet to deride thy person , and wert sent back to Pilate and examined again , and yet nothing but innocence found in thee and malice round about thee to devour thy life , which yet thou wert more desirous to lay down for them , then they were to take it from thee . Lord what is man , &c. Blessed be thy Name , O holy Jesus , and blessed be that patience and charity by which for our sakes thou wert content to be smitten with canes , and have that holy face which Angels with joy and wonder do behold , be spit upon , and be despised when compar'd with Barabbas , and scourg'd most rudely with unhallowed hands , till the pavement was purpled with that holy blood ; and condemned to a sad and shameful , a publick and painful death , and arayed in Scarlet , and crown'd with thorns , and strip'd naked , and then cloth'd , and loaden with the crosse , and tormented with a tablet stuck with nails at the fringes of thy garment , and bound hard with cords & dragged most vilely and most piteously till the load was too great , and did sink thy tender and virginal body to the earth ; and yet didst comfort the weeping women , and didst more pity thy persecutors then thy self , and wert grieved for the miseries of Jerusalem to come forty years after more then for thy present passion . Lord what is man , &c. Blessed be thy Name , O holy Jesus , and blessed be that incomparable sweetnesse and holy sorrow which thou sufferedst , when thy holy hands and feet were nailed upon the crosse , and the crosse being set in a hollownesse of the earth did in the fall rend the wounds wider , and there naked and bleeding , sick & faint , wounded and despised , didst hang upon the weight of thy wounds three long hours , praying for thy persecutors , satisfying thy Fathers wrath , reconciling the penitent thief , providing for thy holy and afflicted mother , tasting vineger and gall , and when the fulnesse of thy suffering was accomplished , didst give thy soul into the hands of God , and didst descend to the regions of longing souls who waited for the revelation of this thy day in their prisons of hope : and then thy body was transfixed with a spear and issued forth two Sacraments , Water and blood , and thy body was compos'd to burial , and dwelt in darkness 3 dayes and 3 nights . Lord what is man that thou art mindful of him , and the Son of man that thou thus visitest him ? The prayer . Thus O blessed Jesu thou didst finish thy holy passion with pain and anguish so great , that nothing could be greater then it , except thy self and thy own infinite mercy , and all this for man , even for me , then whom nothing c●uld be more miserable , thy self onely excepted who becamest so by undertaking our guilt and our punishment . And now Lord who hast done so much for me , be pleased onely to make it effectual to me , that it may not be uselesse and lost as to my particular , lest I become eternally miserable , and lost to all hopes and possibilities of comfort . All this deserves more love then I have to give : but Lord do thou turn me all into love , and all my love into obedience , and let my obedience ●e without interruption , and then I hope thou wilt accept such a return as I can make : make me to be something that thou delightest in , & thou shalt have all that I am or have from thee , even whatsoever thou makest fit for thy self . Teach me to live wholly for my Saviour Jesus , and to be ready to dye for Jesus , and to be conformable to his life and sufferings , and to be united to him by inseparable unions , and to own no passions but what may be servants to Jesus , and Disciples of his institution . O sweetest Saviour clothe my soul with thy holy robe : hide my sins in thy wounds , and bury them in thy grave , and let me rise in the life of grace , and abide and grow in it till I arrive at the Kingdom of Glory . Amen Our Father , &c. Ad. Sect. 7 , 8 , 10. A ●orm of prayer or intercession for all estates of people in the Christian Church . The parts of which may be added to any other formes : and the whole office intirely as it lyes is proper to be said in our preparation to the holy Sacrament , or o● the day of celebration . 1. For our selves . O thou gracious Father of mercy , Father of our Lord Jesus Christ , have mercy upon thy servants who bow our heads , and our knees , and our hearts to thee : pardon and forgive us all our sins , give us the grace of holy repentance and a strict obedience to thy holy word ; strengthen us in the inner man with the power of the holy Ghost for all the parts and duties of our calling & holy living : preserve us for ever in the unity of the holy Catholick Church , & in the integrity of the Chr●stian faith , and in the love of God , and of our neighbours , and in hope of life Eternal . Amen . 2. For the whole Catholick Church . O holy Jesus King of the Saints , and Prince of the Catholick Church , preserve thy spouse whom tho● hast purchased with thy right hand , and redeemed and cleansed with thy blood ; the whole Catholick Church from one end of the Earth to the other ; she is founded upon a rock , but planted in the sea . O preserve her safe from schisme , heresy , and sacriledge . Unite all her members with the bands of Faith , Hope and Charity , and an external communion , when it shall seem good in thine eyes : let the daily sacrifice of prayer and Sacramental thanksgiving never cease , but be for ever presented to thee , and for ever united to the intercession of her dearest Lord , and for ever prevail for the obtaining for every of its members grace and blessing , pardon and salvation . Amen 3. For all Christian Kings , Princes and Governours . O King of Kings , and Prince of all the Rulers of the Earth , give thy grace and Spirit to all Christian Princes , the spirit of wisdom and counsel , the spirit of government and godly fear : Grant unto them to live in peace and honour , ●hat their people may love and feare them , and they may love and fear God : speak good unto their hearts concerning the Church , that they may be nursing Fathers to it , Fathers of the Fatherlesse , Judges and Avengers of the cause of Widowes , that they may be compassionate to the wants of the poor , and the groans of the oppressed , that they may not vex or kill the Lords people with unjust or ambitious wars , but may feed the ●lock of God , and may inquire after and do all things which may promote peace , publick honesty and holy religion , so administring things present , that they may not fail of the everlasting glories of the world to come , where all thy faithful people shall reign Kings for ever . Amen . 4. For al the orders of them that minister about H. things O thou great Shepherd and Bishop of our souls , Holy and Eternal Jesus , give unto thy servants the Ministers of the Mysteries of Christian religion the Spirit of prudence and sanctity , faith and charity , confidence and zeal , diligence and watchfulnesse , that they may declare thy will unto the people faithfully , and dispense the Sacraments rightly , and intercede with thee graciously and acceptably for thy servants . Grant O Lord , that by a holy life and a true beliefe , by well doing and patient suffering ( when thou shalt call them to it ) they may glorifie thee the great lover of souls , and after a plentiful conversion of sinners from the errour of their wayes they may shine like the stars in glory . Amen . Give unto thy servants the Bishops a discerning Spirit that they may lay hands suddenly on no man , but may depute such persons to the Ministeries of religion , who may adorn the Gospel of God , & whose lips may preserve knowledge , & such who by their good preaching , & holy living may advance the service of the Lord Jesus . Amen . 5. For our neerest relatives , as Husband , Wife , Children , Family , &c. O God of infinite mercy , let thy loving mercy and compassion descend upon the head of thy servants [ my wife , or hu●band ] children and family : be pleased to give them health of body and of spirit , a competent portion of temporals , so as may with comfort support them in their journey to Heaven : preserve them from all evil and ●ad accidents , defend them in all assaults of their enemies , direct their persons & their actions , sanctify their hearts and words , and purposes , that we all may by the bands of obedience and charity be united to our Lord Jesus , and alwayes feeling thee our merciful and gracious Father , may become a holy family , discharging our whole duty in all our relations , that we in this life being thy children by adoption and grace , may be admitted into thy holy family hereafter for ever to sing praises to thee in the Church of the first-born , in the family of thy redeemed ones . Amen . 6. For our Parents , our Kinred in the flesh , our Friends and Benefactors . O God merciful and gracious , who hast made [ my Parents , ] my Friends and my Benefactors ministers of thy mercy and instruments of providence to thy servant , I humbly beg a blessing to descend upon the heads of [ name the persons or th● relations ] Depute thy holy Angels to guard their persons , thy holy spirit to guide their souls , thy providence to minister to their necessities : and let thy grace and mercy preserve them from ●he bitter pains of eternal death , and bring them ●o everlasting life through Jesus Christ. Amen . 7. For all that lye under the rod of war , famine , pestilence : to be said in the time of plague , or war , &c. O Lord God Almighty , thou art our Father , we are thy children , thou art our Redeemer , we thy people purchased with the price of thy most precious blood , be pleased to moderate thy anger towards thy servants , let not thy whole displeasure arise , lest we be consumed and brought to nothing . Let health and peace be within our dwellings , let righteousness and holyness dwell for ever in our hearts , & be express'd in all our actions , and the light of thy countenance be upon us in all our sufferings , that we may delight in the service and in the mercies of God for ever . Amen . O gracious Father and merciful God , if it be thy wil , say unto the destroying Angel , it is enough , and though we are not better then our brethren who are smitten with the rod of God , but much worse , yet may it please thee , even because thou art good , and because we are timerous and sinful , not yet fitted for our appearance , to set thy mark upon our foreheads , that the Angel thy Minister of thy justice may passe over us , and hurt us not : let thy hand cover thy servants and hide us in the clefts of the rock , in the wounds of the holy Jesus , from the present anger that is gone out against us : that though we walk thorough the valley of the shadow of death we may fear no evil , and suf●er none : and those whom thou hast smitten with thy rod , support with thy staff , and visit them with thy mercies and salvation , through Jesus Christ. Amen . 8. For all women with childe and for unborn children . O Lord God who art the Father of them that trust in thee , and shewest mercy to a thousand generations of them that fear thee , have mercy upon all women great with childe [ * ] be pleased to give them a joyful & a safe deliverance ; & let thy grace preserve the fruit of their wombs , and conduct them to the holy Sacrament of Baptisme , that they being regenerated by thy Spirit , and adopted into thy family and the portion and duty of Sons , may live to the glory of God , to the comfort of their parents and friends , to the edification of the Christian Common-wealth , and the salvation of their own souls thorough Jesus Christ. Amen . 9. For all estates of Men and Women in the Christian Church . O Holy God , King Eternal , out of the infinite st●re-houses , of thy grace and mercy give unto all Virgins chastity , and a religious spirit ; to all persons dedicated to thee and to religion , continence and meekness , an active zeal , and an unwearied spirit : to all married paires faith and holinesse : to widows and fatherless , and all that are oppressed , ●hy pa●ronage , comfort and defence : to all Christian women simplicity and mod●s●y , humility and chastity , p●tience a●d charity ▪ give unto the poor , to all ●hat are robbed and spoiled of their goods , a competent suppor● , and a contented spirit , and a treasure in heaven hereafter : give unto prisoners and captives , to them that toil in the mines , and row in ●he gall●es strength of body and of spirit , liberty and redemption , comfort and restitution : to all that travel by land thy Angel for their guide , and a holy and prosperous return : to all that travel by sea freedom from Pirates and shipwrack , and bring them to the Haven where they would be : to distressed and scrupulous consciences , to melancholy and disconsolate persons , to all that are afflicted with evil and unclean spirits give a light from heaven , great grace and proportionable comforts , and ●imely deliverance ; give them patience and resignation ; let their sorrows be changed into grace and comfort , and let the s●orm waft them certainly to the regions of rest and glory . Lord God of Mercy give to thy Martyrs , Confessors and all thy persecuted , constancy and prudence , boldness and hope , a full faith and a never failing charity : To all who are condemned to death do thou minister comfort , a strong , a quiet , and a resigned spirit : take from them the fear of death , and all remaining affections to sin , and all imperfections of duty , and cause them to dye full of grace , full of hope : and give to all faithfull , and particularly to them who have recommended themselves to the prayers of thy unworthy servant , a supply of all their needs temporal and spiritual , and according to their several states and necessities , rest and peace , pardon and refreshment : and shew us all a mercy in the day of judgment . Amen . Give O Lord , to the Magistrates equity , sinceritie , courage and prudence , that they may protect the good , defend religion , and punish the wrong doers : Give to the Nobility wisdom , valour , and loyalty : To Merchants justice and faithfulnesse : to all Artificers and Labourers truth and honesty : to our enemies forgivenesse and brotherly kindnesse . Preserve to us the Heavens and the Ayre in healthful influence and disposition , the Earth in plenty , the kingdom in peace and good government , our marriages in peace , and sweetnesse and innocence of society , thy people from famine and pestilence , our houses from burning and robbery , our persons from being burnt alive , from banishment and prison from Widowhood & destitution , from violence of pains and passions , from tempests and earth-quakes , from inundation of waters , from rebellion and invasion , from impatience and inordinate cares , from tediousnes of spirit and despair , from murder , and all violent accursed and unusual deaths , from the surprize of sudden and violent accidents , from passionate and unreasonable fears , from all thy wrath , and from all our sins , good Lord deliver and preserve thy servants for ever . Amen . Represse the violence of all implacable warring and tyrant Nations : bring home unto thy fold all that are gone astray : call into the Church all strangers : increase the number and holinesse of thy own people : bring infants to ripenesse of age and reason ; confirm all baptized people with thy grace and with thy Spirit : instruct the Novices and new Christians : let a great grace and merciful providence bring youthful persons safely and holily through the indiscretions and passions and temptations of their younger years : & those whom thou hast or shalt permit to live to the age of a man , give competent strength and wisdom , take from them covetousnesse and churlishnesse , pride and impatience ▪ fill them full of devotion and charity , repentance and sobriety , holy thoughts and longing desires after Heaven and heavenly things : give them a holy and a blessed death , and to us all a joyful resurrection through Jesus Christ our Lord : Amen . Ad. Sect. 10. The manner of using these devotions by way of preparation to the receiving the blessed Sacrament of the Lords Supper . The just prepararion to this holy Feast consisting principally in a holy life , and consequently in the repetition of the acts of all vertues , and especially of Faith , Repentance , Charity and Thanksgiving , to the exercise of these four graces let the person that intends to communicate in the times set apart for his preparation and devotion ; for the exercise of his faith recite the prayer or Letany of the passion . For the exercise of Repentance , the form of confession of sins with the prayer annexed : And for the graces of thanksgiving and charity , let him use the special formes of prayer above described : or if a lesse time can be allotted for preparatory devotion , the two first will be the more proper as containing in them all the personal duty of the communicant . To which upon the morning of that holy solemnity , let him adde , A prayer of preparation or addresse to the holy Sacrament . An act of Love. O most gracious and eternal God , the helper of the helplesse , the comforter of the comfortlesse , the hope of the afflicted , the bread of the hungry , the drink of the thirsty , and the Saviour of all them that wait upon thee , I blesse and glorifie thy Name , and adore thy goodnesse , and delight in thy love , that thou hast once more give● me the opportunity of receiving the greatest favour which I can receive in this World ▪ even the body and blood of my dearest Saviour . O take from me all affection to sin or vanity : let not m● affections dwell below , but soar upwards to the element of love , to the seat of God , to ●he Regions of Glory , and the inheritance of ●esus , that I may hunger and thirst for the bread of life , and the wine of ●lect soules , and may know no loves but the love of God , and the most merciful Jesus . Amen . An act of Desire . O blessed Jesus , thou hast used many arts to save mee , thou hast given thy life to redeem me , thy holy Spirit to sanctifie me , thy self for my example , thy Word for my Rule , thy grace for my guide , the fruit of thy body hanging on the tree of the crosse , for the sin of my soul : and after all this thou hast sent thy Apostles and Ministers of salvation to call me , to importune me , to constraine me to holinesse and peace and felicity . O now come Lord ●esus , come quickly : my heart is desirous of thy presence , and thirsty of thy grace , and would fain entertain thee , not as a guest , but as an inhabitant , as the Lord of all my faculties . Enter in and take possession , and dwell with me for ever , that I also may dwell in the heart of my dearest Lord which was opened for me with a spear and love . An act of contrition . Lord thou shalt finde my heart full of cares and worldly desires , cheated with love of riches , and neglect of holy things , proud & unmortified , false and crafty to deceive it self , intricated and intangled with difficult cases of conscience , with knots which my own wildnesse and inconsideration and impatience have tied and shuffled together : O my dearest Lord , if thou canst behold such an impure seat , behold the place to which thou art invited is full of passion and prejudice , evil principles and evil habits , peevish and disobedient , lustful and intemperate , and full of sad remembrances that I have often provoked to jealousie and to anger thee my God , my dearest Saviour , him that dyed for me , him that suffered torments sor me , that is infinitely good to me , and infinitely good and perfect in himself . This O dearest Saviour is a sad tru●h , and I am heartily ashamed , and truly sorrowful for it , and do deeply hate all my fins , and am full of indignation against my self for so unworthy , so carelesse , so continued , so great a folly : and humbly beg of thee to increase my sorrow , and my care , and my hat●ed against sin ; and make my love to thee swell up to a great grace , and then to glory , and immensity . An act of Faith. This indeed is my condition : But I know O blessed Jesus that thou didst take upon thee my nature , that thou mightest suffer for my sins , and thou didst suffer to deliver me from them and from thy Fathers wrath : and I was delivered from this wrath that I might serve thee in holinesse and righteousnesse all my dayes ? Lord I am as sure thou didst the great work of Redemption for me and all mankinde , as that I am alive : This is my hope , the strength of my spirit , my joy & my confidence : and do thou never let the spirit of unbelief enter into me and take me from this Rock : Here I will dwell for I have a delight therein : Here I will live , and here I desire to dye . The Petition . Therefore O blessed Jesu , who art my Saviour and my God , whose body is my food , and thy righteousnesse is my robe , thou art the Priest and the Sacrifice , the Master of the feast , and the Feast it self , the Physician of my soul , the light of my eyes , the purifier of my stains : enter into my heart , and cast out from thence all impurities , all the remains of the Old man ; and grant I may partake of this holy Sacrament with much reverence and holy relish , and great effect , receiving hence the communication of thy holy body and blood , for the establishment of an unreproveable faith , of an unfained love , for the fulnesse of wisdom , for the healing my soul , for the blessing and preservation of my body , for the taking out the sting of temporal death , and for the assurance of a holy resurrection , for the ejection of all evil from within me , and the fulfilling all thy righteous Commandements , and to procure for me a mercy and a fair reception at the day of judgement , through thy mercies O holy and ever blessed Saviour Jesus . Amen . Here also may be added the prayer after receiving the cup. * Ejaculations to be said before or at the receiving the holy Sacrament Like as the Hart desireth the water-brooks : so longeth my soul after thee , O God. My soul is athirst for God , yea even for the living God , when shall I come before the presence of God ? O Lord my God great are thy wondrous works which thou hast done : like as be also thy thoughts which are to us-ward , and yet there is no man that ordereth them unto thee . O send out thy light and thy truth , that they may lead me , and bring me unto thy holy hill and to thy dwelling : And that I may go unto the Altar of God , even unto the God of my joy and gladnesse : and with my heart will I give thanks to thee O God my God. I will wash my hands in innocency , O Lord : & so will I go to thine altar : that I may shew the voice of thanksgiving , & tell of all thy wondrous works . Examine me , O Lord , and prove me , try out my reins and my heart : For thy loving kindnesse is now and ever before my eyes : and I will walk in thy truth . Thou shalt prepare a table before me against them that trouble me : thou hast anointed my head with oil , and my cup shall be full . But thy loving kindnesse and mercy shall follow me all the dayes of my life , and I will dwell in the house of the Lord for ever . This is the bread that cometh down from Heaven , that a man may eat thereof and not dye . Whoso eateth my flesh and drinketh my blood , dwelleth in me and I in him : and hath eternal life abiding in him , & I wil raise him up at the last day Lord whither shall we go but to thee : thou hast the words of eternal life ? If any man thirst let him come unto me & drink . The bread which we break , is it not the communication of the body of Christ ? and the cup which we drink , is it not the communication of the blood of Christ ? What are those wounds in thy hands ? They are those with which I was wounded in the house of my friends , Zech. 13.6 . Immediately before the receiving say Lord I am not worthy that thou shouldest enter under my roof . But do thou speak the word onely and thy servant shall be healed . Lord open thou my lips , and my mouth shall shew thy praise . O God make speed to save me , O Lord make has●e to help me . Come Lord Iesus , come quickly . After receiving the consecrated and blessed bread , say , O taste and see how gracious the Lord is : blessed is the man that trusteth in him . * The beasts do lack and suffer hunger ; but they which seek the Lord shall want no manner of thing that is good . Lord what am I , that my Saviour should become my food , that the Son of God should be the meat of Wormes , of dust and ashes , of a sinner , of him that was his enemy ? But this thou hast done to me ▪ because thou art infinitely good and wonderfully gracious , and lovest to blesse every one of us , in turning us from the evil of our wayes . Enter into me blessed Jesus , let no root of bitternesse spring up in my heart ; but be thou Lord of all my faculties . O let me feed on thee by faith , and grow up by the increase of God to a perfect man in Christ Jesus . Amen . Lord I believe , help mine unbelief . Glory be to God the Father , Son , &c. After the receiving the cup of blessing . It is finished . Blessed be the mercies of God revealed to us in Jesus Christ. O blessed and eternal high Priest , let the sacrifice of the Crosse which thou didst once offer for the sinnes of the whole World , and which thou doest now and alwayes represent in Heaven to thy Father by thy never ceasing intercession , and which this day hath been exhibited on thy holy Table Sacramentally , obtain mercy and peace , faith and charity , safety , and establishment to thy holy Church which thou hast founded upon a Rock , the Rock of a holy Faith ; and let not the gates of Hell prevail against her , nor the enemy of mankinde take any soul out of thy hand , whom thou hast purchased with thy blood , and sanctified by thy Spirit . Preserve all thy people from Heresie , and division of spirit , from scandal and the spirit of delusion , from sacriledge and hurtful persecutions . Thou O blessed Jesus didst dye for us : keep me for ever in holy living , from sin and sinful shame , in the communion of thy Church , and thy Church in safety and grace , in truth and peace unto thy second coming . Amen . Dearest Jesu , since thou art pleased to enter into me , O be jealous of thy house and the place where thine honour dwelleth : suffer no unclean spirit , or unholy thought to come near thy dwelling , lest it defile the ground where thy holy feet have trod . O teach me so to walk , that I may never disrepute the honour of my Religion , nor stain the holy Robe which thou hast now put upon my soul , nor break my holy Vows , which I have made , and thou hast sealed , nor lose my right of inheritance , my priviledge of being coheir with Jesus , into the hope of which I have now further entred : but be thou pleased to love me with the love of a Father , and a Brother , and a Husband , and a Lord , and make me to serve thee in the communion of Saints , in receiving the Sacrament , in the practise of all holy vertues , in the imitation of thy life , and conformity to thy sufferings ; that I having now put on the Lord Jesus , may marry his loves and his enmities , may desire his glory , may obey his laws , and be united to his Spirit ; and in the day of the LORD I may be found having on the Wedding Garment , and bearing in my body and soul the marks of the LORD JESUS , that I may enter into the joy of my LORD , and partake of his glories for ever and ever . Amen . Ejaculations to be used any time that day , after the solemnity is ended . Lord , if I had lived innocently , I could not have deserved to receive the crumbs that fall from thy Table : How great is thy mercy who hast feasted me with the Bread of Virgins , with the Wine of Angels , with Manna from Heaven ! O when shall I passe from this dark glasse , from this vail of Sacraments , to the vision of thy eternal clarity , from eating thy Body , to beholding thy face in thy eternal Kingdom ! Let not my sins crucifie the Lord of life again : Let it never be said concerning me , the hand of him that betraieth me is with me on the Table . O that I might love thee , as well as ever any creature lov d thee ! Let me think nothing but thee , desire nothing but thee , enjoy nothing but thee ! O Jesus be a Jesus unto me . Thou art all things unto me . Let nothing ever please me but what favours of thee , and thy miraculous sweetnesse . Blessed be the mercies of our Lord , who of God is made unto me Wisdom , and Righteousnesse , and Sanctification , and Redemption . He that glorieth , let him glory in the Lord. Amen . The End. LONDON , Printed by R. Norton . MDCL . Notes, typically marginal, from the original text Notes for div A64109-e4600 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Arrian . Epict. l. 1. c. 13. Ezekiel 16.49 . S●nec . * ●ee Chap. 4. ●●ct . 6. S. Bern. de tripli ci custodia . Laudatur Augustus Caesar apud Lucanum . — media inter praelia semper stella●um caelique plagi● superisque vacabat . Cas●●an . Coll●● 24 c. ●1 Jerem. 48.10 . Plutarch . ●e Curio●t . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●rocop . 2. Vandal . 1 Cor. 7.5 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pythag. Carm. 1 Cor. 1● 31. Seneca . ●ui furatur ut ●●●chetur , moechus est tragis quam fur Arist. Eth. See Sect. 1. of this Chapt. Rule 18. Seneca Ep. 113. S. Chrys. l. 2. de compan . cordis . S. Greg. moral . 8. cap. 25. S. ●ern . lib. de . praecept . Publius Mimu●●● Jer. 23.24 . Hebr. 4. ●3 . Acts. 17.28 . Lib 7. de Civit. ●●p . 3● . Mat. 18.20 . Heb. 10.25 . 1 King. 5 9. Psal. 138 ● . 2 . 1 Cor. 3 16. 2 Cor. 6 16. S. Aug. de verbis Don. c. 3 Ps●l . 13● 7. ● . 〈…〉 de con●ol . ●sa 26..12 . J●●em . ●1 . 15 . Sec●nd . 〈◊〉 . Edic . ●n vit●● S. 〈◊〉 Ezek. 9.9 . Psal. 10. ●● . Rev. 11. ●7 . ● 5.10.13 . Revel . ● . ● . 3 . For the Chu●ch . For the Glory . For wife or husband . For our children . For Friends & Benefa●tors . For our family . For al in misery . Evening prayer . Psal. 121 Psal. 4. 〈◊〉 . 2.11 , 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . c. 2. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Epist. c. 34 1 Cor. 9.25 . Apoc. 2.17 . 〈…〉 tum 〈…〉 desinant . 〈◊〉 ▪ L. 3 〈◊〉 ▪ c. 12. Fac●llus 〈…〉 , qua● 〈…〉 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . voluptate● ab●untes fe●la● & paenitentia plenas animis nostris nat●●a ●ubi●cit , quo minus c●pide repetantur . Senec. L●ta veni●e Ven●s , tris●is abire so ●et . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Fo●lix initium prior aetas contenta d●lcibus arvis Facileque se●a solebat jejunia solvere glande . ●oeth . l. 1. de consol . Arbuteos ●erus , montanaque frag●a lege● a●t . ●cc●us . 3.17 , 18 Cicero vocat temperan●ia● o●nat●m vi●● , in quo decorum ●●lud & hones●um situm est . Verse 2● ●bid . Plutarch . de cupid . divit . Luke 2● 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Schol. in Aristoph . Idem fe●e apud Plutarch . vinolentia animi quandam r●missionem & levit●tem , ●brietas sutilitatem significat . Plutarch . de garrul . Ecclus. 31.21 . Prov. 2● . 2● . Ecclu● . 31.27 . * Multa siciunt ●bri● 〈◊〉 postea sobrie● pudet . Sene● . Prov. 23.33 Insania● come● est i●a , contubu● 〈◊〉 obriet●s . Plutarch . — Corpus enustum Hestemis viciis 〈◊〉 q●nque 〈◊〉 〈◊〉 est vuluntaria infania . Senec. Ephes. 5.18 . Prov. 31.4 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philem. 〈…〉 bibendi & 〈…〉 S●hyphus p●●didit . Senec. 〈◊〉 . Chi hi● bev●●o turto il mare 〈◊〉 bere 〈…〉 Nil interest favea● s●eler● , an illud facia● . Sen●● . 1 Thes. 3.4 , 5. Virginitas e●t in 〈…〉 corruptionis perp●●ua ●●●●tatio . S. Aug. l. d● virg . c. 13. Apoc. 14 4. 〈◊〉 . 56.45 . Prov. ● . 23. Iob. 24. ●5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 〈◊〉 6 Appetitu● fornicati●● is anxietas est : s●tietas vero peni●entia . S ▪ Hieron . 1 Cor. 6.18 : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Spiritu p●i●cipali 〈◊〉 consir●●● , P. 51. 1 Cor. ● . 6 . 1● . 1 Co● . 3. ● . 17 . E●hes . 5.32 . Mor. 1. ●● S. Cyprian de bono pucheitiae Numb . ● . 14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Concil . Tribur . ● . 46. Concil . ●urel . 1. ●ub Clodavaen . * Cod. de adulteriis . ad leg●m 〈…〉 1. & Cod. Th end . de adulteriis C. placuit . — Casso saltem delect●mine , amare quod potiri non licet . Poeta . Patellas luxuriae oculos dixit Isidorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , al us quidam . Time videre unde possis cadere , & noli fieri pe●ver●a simplicitate securus . S. Aug. Sp. Minucius Pontisex Posthumiu● monuit ▪ 〈◊〉 verbis vitae castimoniam non ●aeq●antibus ut●r● tur Plutarch . de cap c. a inim utilit . ● . Pet. 1.22 . * Nifi fundamenta stirpis iacta sint probe . Mis●ros ne●esse est esse 〈◊〉 posteros . Eu●● . Non d●b●mu● eode●●mico uti & ●dula●e ▪ ●ec eadem ut uxore & soorto . Plut. con●jug . pre●●pt , Non recte ●st ab H●rodeto dictum simul cum tunl●● mulie●em ●o●●cun●iam exue●e . Qu●● n. casta est posita veste , verecun●iam ●ju● loco induit , maximaque verecundia con●u●e●●essera maximi iuvicem amori● utuntur . Plut. conju● . precept . De conjug ●raec●pt , 1 Cor. 7.5 . Hoe etiam ex m●re C●ristia●orum . Ter●ul . Suadens fa●minis Chris●ianis ne 〈◊〉 nubant : ait ▪ Quis denique s●l●●ni●a● Paschae ab 〈◊〉 ●ecur●●●●●●nebit ▪ Tertul. ad 〈…〉 . 2 ● . Et ex m●re etiam ●ontilium . P●ut 〈…〉 . Nubis a●t●m si le●es civit●tit re●te colimus cavendum est , ne ad ●empla & sacri●ici● acce●samu● , 〈◊〉 ante 〈…〉 Itaque expedit 〈◊〉 et somno inter ecto , 〈◊〉 interva●●o adhibito , mundos ruisum quasi de inte●ro , et a● novum diem nova cogita●tes ( ut 〈◊〉 Demo●ritus ) surgere . Contra ●●bidini● i●pe●um apprehenda fugam fi vis obtine●● vict●●●iam . S. Aug. Nella quer●● d' amor chi fug● 〈◊〉 . In vira S : Pauls * ●enedictus i● spini● se volutavit . S. Martinianus faciem et manus us●it . S. Johannes cogno n●nto Bonus , calam●s acuto● inter ungue● et carnem digitoru● in●rusit . S. Theocti●●● in sylvis more ferarum vixit ne iuter 〈◊〉 . ●ollueretur . 〈◊〉 che non mi scalda non vogl●o ●hem Scotti . Da●●● 〈◊〉 opera ut m●trimunio devin . ciantur . quod est tutissimum ●●ventu●●● vinculu● ▪ Plut. 〈◊〉 educ . lib. A●ulel●● de Daemon . Socratis . 〈…〉 & pro nihilo repu●a●i . 〈…〉 . 〈◊〉 ●ill in ●obili●●do 〈◊〉 ●●gnosce parentado . * G●i del ar●e sua se 〈◊〉 sempre 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Epict. cap. 21. lib. 1. A●ter alteri sat●● a●plum● theatrum si●inus . ●atis u●●as satis u●●s . ●eue● . Ama l' amico tuc● con 〈…〉 suo . In collo●●iis pucri invisi alus non fi●nt si non 〈◊〉 in ●isputarsnnibus vistoriam semper obtinere laborent . Non n. tantum egregium est scire vlneere , sed etiam posse vinci pulchrum est , ubi victoria est demnosa . P●ut . ●e educ . liber . Nihil ita dignum est ●dro ut enruin mores qui compellanti●us se difficiles praebent . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrim 〈◊〉 ●abis ab●●●ne ● dixit Pythagoras . 〈…〉 Magistratus ●er suffragia fabis ●ata crea●antur . 〈◊〉 . Mat. 11.25 Iames 4.6 . Iohn 13.15 Assai ●omman●a chi 〈◊〉 di●ie ●●aggio . * 〈…〉 p●tientia o●●end t. S. Hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eccl●● . 3.21 , 22 23. Qui 〈…〉 Maje●tati● 〈…〉 glo●i● . Prov. 25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . lib. 1. c. 26. Et plus ●apere interdum vulgus quod quantum opus est sapiat . Lactant. Ecclus. 7.21 . Ne cechi in lettor● , ne mano in ●asca , ne orecchi in secreti al●ru● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quem Deus tegit verecundi●e pallio hujus maculas hominibus non oftend 〈◊〉 Mai mon. Can Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Meliss . A Ch●one saltem vel ab Helide disce pudorem A●sc●ndunt spurcas haec Monumenta lupas . Mart. l. 1. epist. 35. Ecclus 3.25 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip 4.8 . ●t meret●ix abigittellem ve oque seraque●araque si memini for●●icaeri na patet . Mart. Isaiah 3.15 . Prov. 6.13 . 1 Tim. 2.9 . Oedipu●● curio . 〈◊〉 ●n extremas con●e , it ●alamit●l●●● Plu●● N●n fa●●a tibi est si 〈…〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dan. 10.13 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . Ep. Philip 4.11 , 12. 1 Tim. 6.8 . Hebr. 13.5 . Chi ●en ● ma● non p●o soss●● a grand honor non puo . 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * I a speranza e il pan de pove●i Non si male nunc , & ol●m sic ▪ erit † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quid sit suturum cra● fuge quaerere , & quem fo rs dierum cunque d●bit , lucro Appone . Hor. l. 1. Od 4. Prudens futuri temporis exitum . Caliginosa nocte premit Deus Ridetque , si mortalis ultra Fas trepidet : quod adelt memento Componere aequus . Hor l. 3. Od. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●ssai ba●ta per chi none in●ordo . Nume● aquae viridi si margin● claud●ret unda● Kerba , nec in●enuum violatent 〈…〉 〈…〉 pascunt oli●● 〈◊〉 , levesque malv● F●ui paratis & valid● mihi L●toc d●me● ▪ Horat. l. 1. Od. 31. Am●b● lev●m ●upi●ssam 〈…〉 pascui● Te●●● mihi ●atum es● p●●num Car●● interim ●olo●ibus . 〈◊〉 . ●●cate culpa in calamitati●us 〈…〉 . 2 Cor. 4.8 . 1 Pet. 3.13 . 1 Pet. 4.15 , 16. Beati●ud● pendet a ● n●●is con●●lm in affectionem animi constantem desinent●bu● . Plut. Non te al o●nia lera genuit O Agamemnon , Atreus . Opus ●st te gaudere & n●erere : Mortalis n. natus est , & ut haud velis Superi sic constitue●unc * Prandet Aristoteles quando Phillippo lubet . Di●gen●● quando Diogeni . * S●rviu● Suluitius . Hic in foro beatus esse creditur Cum fo●ibus-apertis sit suis miser●imus Imperat mulier , jubet omnia , semper litigat , Multa adferunt illi dolore● , nihil mihi . E●rre quam sortem patiuntur omnes Nemo recusat . Si natu● e● T●●phime solus omnium 〈◊〉 lege Ut sem ●r ●ant tibi re● arbit●io tuo Felicitatem hanc si qui● p●omisit ●eum Iras●e●eris jure , non mala is fide ●t improbe egi●●et . Menan . 119. Psalm . 10. part . v. 3. Nemo 〈…〉 quod 〈◊〉 est pati● . Alta ●ortuna alto trava●lio apporto : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bis se● dierum mensura cons●ro ego agr●s Ber●cynchia arv● Animusque meus sursum usq . evectus ad polum De●i●it h●mi , & me sic videtur all●qui . Disce haud nimis magni●acere m●rtalia . Tantal . in ●●agaed . ●fune●ta 〈◊〉 Templo Nondu● habitas , nullas ●●mmoruin ere●imus aras Ut colitur pax atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. od● 3● . l●b . 1. * Chap. 4. Sect. ● . ●●tle of Covetousness 2 Iam. 5.6 , 7. Mat. 6.25 . Luke 12.22 . to the 〈◊〉 verse . Phil. 4.6 . 1 Tim. 6.17 . Juvenis relinquit vi●am que● 〈◊〉 dili●unt . Menan● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ad fines cum perv●ne●is 〈…〉 P●th● ▪ ● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 13.7 . 1 Pet. 4.10 . Rom. 13.8 . Titus 3.1 . 1 Pet. 2.13 . Heb. 13.17 . Philip 2.29 . 2 Cor. 2.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist . eth . 5. cap. 7. Rom. 13.4 . 1 Pet. 2.14 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer . Il. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud● 8.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eth. 5. cap. 10. L'avaritia de Re●pe●●eds 〈◊〉 . C●i compr● il magistrato tarza ●pan● la●●giustitia . Ephes. 6.4 . a P●● or mihi ratio vive 〈◊〉 hon●ste quam ut ● time dicen●i vi eret●s . Quin●● . lib 1. c. 2 * H ●r 1● . 9 . 〈◊〉 ap●d Pluta●●● de ●ibor . educand . 1 Tim. 5.4 . 1 Tim. 5.8 . * Liberi sine consensu parentum contrabere non debent . Andromacha apud Euripidem cum petita fuit ad nuptias , respondit , patris sui esse sponsalium suorum curam habere : & Achilles apud Homerum Regis filiam sine patris sui consensu noluit ducere . Il. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Et. Iustinianus Imp. ait , naturali simul & civili ratione congruere , ne filii ducant uxores citra Parentum authoritatem . Simo Terentianus parat abdicationem quia Pamphilus clam ipso duxisset uxorem . Istiusmodi sponsalia fiunt irrita nis● velint parentes : At si subsequuta est copula , ne temere rescindantur connubia multae suadent cautiones & pericula . Liberi autem quamdiu secundum leges patrias sui juris non sunt , clandestin●s nuptias si ineant , peccant contra quintum praeceptum , & jus naturale . † Eosdem quos maritus nosse Deos & colere solos uxor debet : super vacaneis a. religionibus , & alienis superstitionibus fores occludere . Nulli enim Deum grata sunt sacra quae mulier clanculum & furtim facit . Plutarch . conjug . praecept . Gen. 24. Vocemus puellam & quaeramus os ejus . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Menand . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b Laetum esse deber & officiosum mariti imperium . Plut. Namque es ei Pater , & Frater , venerandaque Mater : nee minus facit ad dignitatem viri si mulier eum suum Praeceptorem , Philosophum , Magistrumque appellet . Plutarch . † Convictio est quasi quaedam intentio benevolentiae . ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Inferior Matrona suo sit Sexte Marito Non aliter f●unt foemina , virqque pares . Mart. 〈…〉 ne ami●i ne pa●e●● ▪ * ●urgam ad 〈…〉 ●●●misi quamvis n●n conco●e●●m : sed non si febri●●tavero ●ube●t n. t●c●ta e●●e●tio , si p●t●ro , si deb●bo . S●ne . ●f●ice ut idem ●●atus sit cum exigitur , qui ●●it ●um p●omitterem . ●estitu●●e lev●tas non erit si aliquid ●nte●venerit novi . ●ad●m 〈◊〉 omnia praesta et idem s●m ▪ L. 4. c. 39. de Benefic ▪ Brassa vol. in e●am . s●mpl . Caelius Rh d. l. 9. c. 1● . Athenae . ●e paos . l. 3. 1 Thes. 4.6 . Levit. 19 13. 1 Cor. 6.8 . Mark 10.19 . 〈…〉 da tum et cam●●m , 〈…〉 s●ti● faccie te 〈◊〉 . Ezek. 33.15 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tatilas apud Procop. Goth. 3. Qui laudat servum fugitivum tenetur . Non n. oportet laudando augeri malum . Vlpian in lib. 1. cap. de servo corrupto . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicet . Choniat . in Michael . Comnen . Sic Syri ab Amphyctionibus judicio damnati quia piraticam non prohibuerunt cum poterant . ●tiam●i ●●tem damni da. ●e nol●i●i , in c●tum qu●●i p●uden● descrit tenendu● 〈◊〉 . Ex t●to n. nol●i●e debet qui imp ●ade●tia ●efen●itur . Senec. Controv. Involuntarium orcum ex voluntario 〈◊〉 pro yvoluntario . Strabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eth. l. 5. c 4 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Epict. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato Non licet suffurari mentem vel Samaritani . R. Maimon . Can. Eth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mich. Ephes . ad 5. Eth. Sic Vivianus●elip●it de injusta accusatione 〈◊〉 Cas●iodor . 4.41 . Luke 19.9 . * Gratitude . Iames 1.27 . * Tit. 2.12 . D●mus D●um aliquid posse qu● 〈◊〉 f●t●a●ur investi●●ro non posse . S. August . l. 2. ca● . 7. de Civitat . Dial. adver . Lucif . 2 Cor. 13.5 . Rom. 8.10 . In ●ebus mirit summa ●reden●i ●itio es 〈…〉 S. Aug. Ier. 17.5 . Di cosi ●uori di c ede●●● Non voler far 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 2.18 . V. Bede . S Aug. lib. 2. confes . cap. 6. 1 Cor. 13. Amori● ut morsum qui vere 〈◊〉 ▪ Plutarchu● citan● ca●mo●●e suo Apolline , adj●●it ex Herodo●o quasi d● suo , de eo 〈◊〉 meum continens est● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.18 . Phil. 3.6 . Rom. 10.2 . Titus 2.14 . Revel . 3.19 . * 2 Cor 7.11 . Rom. 12.1 . Luke 16.29 , 31. * Deut 31.13 . Luke 24.45 . Matth. 22.29 . Acts 15.21 . Revel . 1.3 . 2 Tim. 3.16 . * Deut 31.13 . Luke 24.45 . Matth. 22.29 . Acts 15.21 . Revel . 1.3 . 2 Tim. 3.16 . ●●●unium 〈◊〉 ●●●●mosyna 〈…〉 Augus● . Digi●na 〈…〉 man●i● . ●hi digiuna et altro ●●en no●●a sparag●● il Pane , etal inferno va . See Chap. 2. Sect. 2. & 3. S. ●asil●●onast . Constit. cap. 5. C●ss●●● co●t . 21. c. 2● . ne per causam necess●●atis 〈…〉 , u● voluptatibus servie●●● ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Naz. B●ruch ● 18. 1 Joh. 3.2 . John ●●1 . Is●y 1.15 . 〈…〉 Mal. 3. ●● . 1 Tim. 2. ● P●al : 4 : 16 & 6● : 1● : Mark ●●●4 : Ja●es ● . 6.7 ▪ Rom. 12.12 . ●t 15 . 3● . Col. 4.12 1 Thes. 3.10 . ●phes . 6 . 1● . ●ames 5.16 . 1 Pet. 4.7 Luke 18.1.21.36 1 Thes. 5.17 . Phil. 1.4 . Phil. 9.6 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arrian . l. 2. c. 36. Inter s● cra & v●●ta verbi●●tiamp●●fani● 〈…〉 Ta●it . 1 Tim. 2.8 . 1 Tim. 2.2 . A●gustum an●ulum non g●sta : Dixit Py●hag : id e●● , vitae genus liberum sectare , nec vinculo temetipsum obst●inge : P●ut●rch : Sic Novatus novitio● suo● compuli● ad iur●●dum . ne unquam ad Catholicos Episcopos ●●dirent : Euseb ▪ 〈…〉 ●cclihill : See the Great Exemplar , Part. 3. Disc. 14. of the easiness of Christian Religion . Mat. 25.35 * Matt 26. 2 Sam. 2. Nobilis haec ess●t pie●atis ●ixa duobus Quod Pro fratr● mori vellet uterque prior . Mart. 1 Thes 5.14 . Hebr. 10.24 * P●ella prosternit se ad pedes : miserere vi●ginitatis 〈◊〉 prostituas hoc corpus sub tam turpi titulo . ●●st . Apoll. Tyr. Laudi ductum apud Vert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Greg. 7. l. 〈◊〉 Epist. * Praebe at ut misericordia ut 〈◊〉 vetur ju f●●tia . S. Aug. Prov. 3.9 . De●ret ●p . tit●●e Si●uonia : D●num nudum 〈◊〉 ni●i consensa ves●iatur . l. ● C de pact● . Qui dedit be●●ficium 〈◊〉 narret q●i a●●●pit . ● Senec. 2 Cor. 9.7 . Luke 6.30 . Galat. 6.10 . 2 Thes. 3.10 . A Cavallo ●hi non Porta sella b●●da ●on si crevella . Beatus qui ●ntelligit ●uper 〈◊〉 & paupe●●● . Psa● . A donare ● ten●re ing●gno ●isogna h●ve●e . Luk. 21. ● . 〈◊〉 ● . 6 . 〈…〉 un 〈◊〉 non ti 〈◊〉 morta . 2 Cor. 8.12 . 1. P●t . 1.22 . Matth. 6.4 . ●● Matth. 13.12.33 . et 25 . 3● Luke . 11.41 . 1 Tim. 4. Philip 4.17 . Acts 10.4 . Hebr. 13.6 . Eccles 3.1 . Dan. 4.27 . Nun●uam me●●ni 〈…〉 qui libe●ter op●ra ch●●it●ti● exe●cu●● . S. Hieron . Epist. 〈◊〉 Ne●ot . Coloss. 3.12 . * Nemo alienae vi●tuti invid●t qui satis confidit 〈◊〉 Cic. contr . M. Anth. ●omera● Th●r●●tis malo● 〈◊〉 descri●●n , ●aliti●●ummam 〈…〉 . Pelid● mptimi● e●at , ●tque inimicus Uly s●i . 〈◊〉 cum rectus ra●ida ●●cupavit Futiles linguae jubeo cavere Vana latratus j●cula●tis ●ap●no ▪ Turbatus sum & n●n sum l●cutus . Psal. 76. ●ui pan●a ●●q●i●unt non multis ex●●unt . Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Medea . * ●isce●● quid coen● po●e● in●●atiu● 〈◊〉 . 〈◊〉 ●●aro bilem pharmach● qui elurunt . Quid 〈…〉 〈◊〉 , quan●a ●●mo●um ve●te●u● in 〈◊〉 Jugera quot vic●na foroqua●●meri● a 〈◊〉 Nemo malus ●●lix . Juv. ●●● . 4. Plut. — sed olim Prodigio par est in nobilitate Senectus . Hortulus hic , puteusque brevis nec reste movendus In tenues plantas facili diffunditur haustu . Vive bidentis amans & culti villicus horti unde epulum possis centum dare Pythagoraeis . Est aliquid quocunque loco quocunque recessu , unius Dominum sese fecisse● lacertae . Juven . Sat. 3. Ier. 13 17. Ioel 2.13 . Ezek. 27.31 Iames 4.9 . Hugo de S. victor . 1 Cor. 11 . 3● 1 Iohn 1.9 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . S. Basil reg . brev . 228. Concil . Laod. c. 2. Concil . Quinisext . c. 102. Tertul de poenit . Acts 19.18 Prov ▪ 28.13 * Rom. 6.3.4.7 . verses 8.10.13.13.14.11.22.27 . Gal. 5.6.24.6.15 . 1 Cor. 7.19 . 2 Cor. 13 5. Colos. 1.21.22.23 . Heb. 12.1.14.16.10.16.22 . 1 Pet. 1.15 . 2 Pet. 1.4.9.10.3.11 . 1 Iohn 1.6.3.3.9.5.16 . 〈…〉 . Tacit. * I p●●c●ti & I de●iti Son se●p●e piu di 〈…〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arria . Mortem v●niente● nemo hilaris excipit , nisi qui ad 〈◊〉 se di● composu●●at . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arria . Hebr. 7.25 . 2 Cor. 5.20 . Luke 15.7 . Vasa pu●a ad 〈◊〉 Divinam , Pl●ut 〈◊〉 c●p . 〈…〉 . 〈…〉 vulne●a : fig imu● lin●uam . Cypri●● de Coen●●om . 
A46823	----	A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ... Jackson, Arthur, 1593?-1666. 1643 Approx. 2210 KB of XML-encoded text transcribed from 298 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). 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A46823) Transcribed from: (Early English Books Online ; image set 103385) Images scanned from microfilm: (Early English books, 1641-1700 ; 1189:18) A help for the understanding of the Holy Scripture intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible, and would gladly alwayes understand what they read if they had some man to help them : the first part : containing certain short notes of exposition upon the five books of Moses, to wit Genesis, Exodus, Leviticus, Numbers, and Deuteronomie : wherein all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity ... / by Arthur Jackson ... Jackson, Arthur, 1593?-1666. [10], 572 p. Printed by Roger Daniel..., [Cambridge, Cambridgeshire] : MDCXLII [1643] Errata: p. [9] Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Pentateuch -- Criticism, interpretation, etc. Devotional calendars. 2006-01 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Jonathan Blaney Sampled and proofread 2006-02 Jonathan Blaney Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A HELP FOR THE UNDERSTANDING OF THE HOLY SCRIPTURE . Intended chiefly for the assistance and information of those that use constantly every day to reade some part of the Bible , and would gladly alwayes understand what they reade if they had some man to help them . The first part . Containing certain short notes of exposition upon the five books of Moses , to wit , Genesis , Exodus , Leviticus , Numbers , and Deuteronomie : Wherein First , all such passages in the Text are explained as were thought likely to be questioned by any Reader of ordinary capacity ; Secondly , in many clauses those things are discovered which are needfull and usefull to be known , and not so easily at the first reading observed ; and Thirdly , many places that might at first seem to contradict one another are reconciled . By ARTHUR JACKSON , Preacher of Gods word in Woodstreet , LONDON . MATT. 24. 15. Who so readeth let him understand . Act. 8. 30. 31. And Philip ran thither to him and heard him reade the Prophet Esaias , and said , Understandest thou what thou readest ? And he said , How can I except some man should guide me ? Omnes qui legimus nitimur hoc indagare atque comprehendere quod voluit ille quem legimus . Aug. Confess . lib. 12. cap. 18. Printed by Roger Daniel , Printer to the University of Cambridge : And are to be sold at the signe of the Angel in Lumbards ; treet . ANNO DOM. MDCXLIII . To my well ▪ beloved friends and neighbours of my charge in WOOD STREET LONDON . Right dearly beloved in the Lord , THis poore work of mine , the first-fruits of my labours in this kind , must needs passe through your hands to the publick view , not onely in regard of the speciall interest you have in me , whom your selves were pleased many years since to chuse to be your Pastor to feed your souls , but also in regard the work it self was at first collected , and composed purposely for your service and use . It is now above twenty years since the Lord was pleased to open a doore unto me for the preaching of the Gospelof Christ amongst you , wherein , though with much weaknesse , I have endeavoured to the utmost of my power , I blesse God , to build you up in the knowledge of God and of Christ ▪ and need no other witnesses then yourselves , that I have not sought yours but you , as having indeed from my first entrance amongst you resolved with the Apostle , very gladly to spend , and to be spent for you , though the more abundantly I loved you the lesse I were loved by you . Amongst other wayes wherein I have studied to be serviceable to your souls , it pleased God to put into my heart that I would undertake the unfolding of such passages of the holy Scripture as were somewhat more difficult and obscure to such as would come in and partake of my labours therein ; and the end I propounded to my self in this was , both that I my self might hereby be the better enabled in publick also to declare unto you the whole counsell of God , as occasion was offered ; and that you likewise might with the more advantage and comfort exercise your selves in your private reading of those sacred volumes . Now having for severall years spent some time every Lords day in this imploiment , I was at length importuned by some friends , that were partakers of my labours therein , to prepare those Annotations for the Presse , which were the chief substance of that which I had collected for that service . They alledged what satisfaction and comfort themselves had received in the hearing of them , and what an advantage it might be both to them and others , if they might have them ready at hand at all times to inform them in any thing they scrupled in their private reading ; and so farre I was swayed with what they said , that I resolved in the publishing of one part of them to make triall whether they would find that approbation and welcome abroad , that might give encouragement to send ●orth the rest after them . These indeed come forth in a sad time , when arms are in farre more request then books ; but we must herein submit to the good will of God. It hath fared with this Book in this , as with many a traveller that hath prepared for a journey when the sunne shined fair , and yet was constrained at last to go forth in a storm . When I began first to transcribe these Notes for the Presse the skie was clear and shined upon us , and yet now when they should go forth , the whole kingdome is overspread with a cloud , that is like to poure down showrs of bloud upon the whole land : the Lord give us grace to turn to him , who hath promised to be a refuge from the storm . Well , but yet the book being passed the Presse , and being withall to go upon Gods businesse , I was unwilling to forbear the publishing of it , especially when I began to consider , that the drift of it was to help men to reade the Scripture with profit , and that there is never more need for men to be much in studying Gods word then in troublesome and sad times , God having there stored up those cordialls for us which in such times must chear up the sick fainting spirits of his poore afflicted servants : unlesse thy Law had been my delight , saith David , Psal . 119. 92. I then had perished in my afflictions . Having therefore resolved to publish it , and to leave the successe to the good providence of God , I here present it to you in the first place , to whom it doth of right belong . If it may prove a means to bring you , whose souls God hath committed to my charge , to be in love with the Scripture , or adde any thing to your stock of knowledge and grace , I have if not all , yet my chief desire . Now our Lord Jesus Christ himself , and God even our father , which hath loved us , and hath given us everlasting consolation and good hope through grace , comfort your hearts and stablish you in every good word and work . And so I commend you to Gods grace , and desire likewise your prayers unto God for him who is Yours in the surest band of Christian affection ARTHUR JACKSON . from reading his word , because there are some places they shall meet with which they shall find above their reach ; yet because of this we presse t●em to be the more carefull to search diligently for the meaning of what they reade , to be wary of perverting the good word of God , and to that end both to pray unto Go● often that he would therein reveal the truth unto them , and to make use of those for their help whom God hath furnished with gifts above others for the re●olving of such doubts as they shall meet with in their reading . And indeed that I might be serviceable to the weaker sort of Gods people herein , hav● I yielded to publish the●e Annotations , which at first I gathered for the more private use of my self and some others . Many I know there are that are carefull every day to redeem some time from their worldly imployments for the reading of the Bible , that yet ●eap not that profit they might by their reading , because they passe over many places which they understand not ; and how usefull it would be for them if they had some larger Notes of exposition by them , then those can be that are in the margin of some Bibles , which they might jointly reade together with the chapter they reade , we may ●asily judge by the advantage which those short marginall notes have yi●lded to those that have made use of them . Now though I dare not hope to go through such a work as this would be ( neither my strength nor years will allow me to propound such an aim to my self ) yet I hope it will be accepted if I may but contribute somewhat towards it , and others may perhaps be stirred up to joyn their help to the same service . I ha●e a●ready through Gods assistance passed through the Historicall part of t●e old Testament , and would hope to go forward if the Lord would be pleased to remove from us that heavy judgement of the sword , and restore unto us ●eaceable times . But for the present I could onely transcribe for the Presse this first part , upon the five books of Moses ; and besides , I am desirous to see what approbation this may find amongst those whose judgement may be farre better then mine own , before I would adventure to send forth the rest . There are onely two particulars wherein I shall need to give satisfaction for what I have done . First , I have not at all meddled with the many doubts t●at have been raised by Interpreters concerning the different wayes of translating some passages in the Originall Text , but have onely endeavoured to unfold the meaning of the Text according to our last Translation ; onely I have for the most part taken in that reading also which is added in the margin of our Bibles . If there be any man that stumbles at this , I desire him to consider that I intended this work chiefly for those that onely understand their own language , and such knotty disputes concerning the Originall must needs have mightily puzzled such readers , but could never have been any way profitable for them . And this I trust will satisfie him . Again , having made use of many learned Expositours , in searching out the meaning of those places that I have undertaken to explain , some may perhaps wish that I had some way ins●rted their names , as I went along , to the end that for t●eir better satisfaction those that questioned any exposition might have had recourse to their works , to peru●e what they had written therein . And the truth is , that had I from the beginning intended to publish these Notes it is most like that I shou●d have taken that course : but considering ( as I said before ) that I looked chiefly to the satis●●ing of those that are not skilled in such Authours , I could not think it worth the while to revise the whole book for the doing of this . This is all that I have to say ; onely I shall desire that those that will vouchsafe to peruse th●se my poore labours , would have a Bible by them , & still reade the text there as they go ; for else I dare say they will not find that benefit by their reading , which observing that course I hope t●ey may find . I shall leave all to the good blessing of God , and desire that if any good be done hereby the glory may all redound to him , w●o is able to do much good by weak means . To him I commend thee , Christian Reader , and rest , Thine in the Lord Jesus ARTHUR JACKSON . ERRATA . Pag. 133. l ▪ 3. read● m●nner to appear to him . 135. l. 14 r. me ; th●s 152. ● . 25 r. ●●t . 1. 2. 158 ▪ l. 2● . r. re● . 171. l. 2. r. Lord Jeh●vah . ●96 l. ●5 . r. H●r . 202. l 4 r. Sanctuary and the 204 l. 2● . twinne● . 219. l. 7 del● most . 244 ▪ l. 41. Levit. 1. 261. l. ● . hands 264 l ▪ 20. light holy . 2●6 l. 41. commended . 278. l. ●4 . five sacr ●ices . 30● . l. 30. dwelt . ●●2 l 3. our Go●l . 328. l ●4 . ●he tent . 339 ▪ l. 18. L●v 2 2. 380. l. ●4 . Aaron . 382. l. 30 l ght holy . 385. l. 40. t wa● . ●97 . 35 , 38 Suphah . 40● . 14 , 15 , 20. Ch●mosh 40● . l. 14 ▪ right unto ; thus . 430. l. 40. thi● it . 4 ▪ 7. l. 33. d●le l. y. 50● . l 41. pe●son● . 5●7 . l ▪ 30. a basket ●48 . l. 1. him , l. 14 aff●cted . ANNOTATIONS On the first book of MOSES called GENESIS . CHAP. I. IN the beginning God created the heaven and the earth . ] Many of our best Expositours , and that not without good probabilitie , conceive these words to be a generall proposition concerning the whole creation ( which is afterwards more particularly unfolded , by setting down in what time , and in what order and manner this was done , and what were the severall works of the six dayes ; ) to wit , That in the beginning God created the heaven and the earth , that is , that all things were at first created by God , the heavens , & the earth , and all the host of them , as it is afterwards expressed chap. 2. 1. or the world , and all therein , as S. Paul spake , Act. 17. 24. This Moses affirmeth here in the first verse ; but then how , after what manner , and in what order they were created , that is afterwards related in the following part of the chapter . Yet others again ( & that I think most probably ) understand this which is here said , to be the work of the first dayes creation , to wit , that God in the beginning , on the first day , created the heaven , that is , the highest heaven , the dwelling place of the Angels , called the heaven of heavens , 1. King. 8. 27. and the earth , that whole confused Chaos of earth and water , which was as yet without form and void , as it is afterwards described in the second verse . And indeed because it is said , Job 38. 6 , 7. that the morning starres sang together , and the sonnes of God shouted for joy , when God laid the foundations of the earth , which is meant of the Angels ; it seems most probable , that this highest heaven , and so the Angels together with it , were first created , and so was a main part of the work of the first day . It is true , there is no mention made of the angels , neither here , nor in any other part of the chapter ; but that is , because Moses purposely intended to relate onely the creation of things corporall and visible , & that happily as having regard therein to the rudenesse and weaknesse of that infant-Church of the Jews , for whom he wrote this history . For that the angels were at first created by God of nothing , as all other things were , is evident by many other places of Scripture , as Psal . 104. 4. Who maketh his angels spirits . Col. 1. 16. By him were all things created , that are in heaven , and that are in earth , visible , and invisible , &c. Psal . 148. 2 ▪ 5. Praise ye him all his angels , let them praise the name of the Lord , for he commanded , and they were created . And though we cannot expresly say , on which of the six dayes the angels were created , because there is no expresse mention made of them ▪ yet it is most likely that they were created together with the highest heavens , the chief place of their habitation ; and that on the first day , because then at the laying of the foundations of the earth the angels did praise their Creatour , as was before noted , Job 38. Vers . 2. And the earth was without form , and void . ] That is , the earth was on the first day created , and when it was at first created , it had neither the shap● nor ornaments that it hath now : it was not round , solid , drie , distinguisht here and there with valleys and hills ; it was without form , a rude and indigested lump ; and again it was void , or emptie , not having trees , herbs , and slowers to adorn it , nor beasts , birds , or people to inhabit it ▪ as it hath now . And darknesse was upon the face of the deep . ] By the deep , is meant that confused Chaos , or indigested Masse of earth and water ▪ of which before he had spoken ; by darknesse ▪ is meant a mere privation of light : this Chaos or deep was wholy hid and involved in darknesse ; in the whole surface of it ▪ there was no light at all , wherewith it should be seen . And the Spirit of God moved upon the face of the waters . ] The word here translated moved , is metaphoricall , taken from the motion of birds , that flutter over their young , and implies that the holy Ghost did sustain and cherish this Chaos , or Deep , by his secret , but effectuall power and motion , even as birds do their new-hatcht young ones , by so fluttering over them . Vers . 3. And God said let there be light . ] That is , God the Father , having created of nothing , this confused Chaos of earth and water , did the same first day create also the light , which was a bright shining quality upon the face of this deep , whereby it became apparent and visible ; and this he did by saying , Let there be light , that is , by his almighty word and command , Psal . 33. 6. By the word of the Lord were the heavens made , and all the host of them by the breath of his mouth : not any word uttered or spoken after the manner of men , but by his ●ssentiall Word , the Sonne of God , who is the word and wisdome of the Father . John 1. 1. In the beginning was the word , and the word was with God , and the word was God. 1. Cor. 1. 24. Christ the power of God , and the wisdome of God , and by whom the Father made all things whatsoever . John 1. 3. All things were made by him , and without him was not any thing made that was made . Vers . 4. And God divided the light from the darknesse . ] Hereby is implyed ▪ 1. That God did not wholly abolish the darknesse all over the deep , but divided the light from the darknesse , so that whilst there was light on one part of the deep , it was still dark on the other . 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them , and that they should mutually succeed and expell one the other , that so every where about the b●dy of the earth it should be successively , as the light and darknesse moved and followed each other , sometimes day , and sometimes night . 3. That even in the three first dayes of the worlds creation , before the sunne was made ( the motion whereof doth now measure out the day ) there should be a successive going ▪ and returning of light and darknes , according to the time of day & night , as well as afterwards when the sun was created to give light unto the world , as it moved about the body of the earth . Vers . 5. And God called the light Day , and the darknesse he called Night . ] That is , he made this succession of light and darknesse to be for those distinct times ▪ which his will was should afterward be called Day and Night , to wit , by Adam when he gave names unto all things . And the evening and the morning were the first day . ] The evening , which is the beginning of the night , and the morning , which is the beginning of the day , are here put for the whole time of night and day , which joyned together are said to make one entire day , to wit , in a large sense comprehending both night and day , which is with us the space of 24 houres : whereas the time whiles the light shineth is the day strictly taken , in which sense Christ saith , There are twelve houres in the day , John 11. 9. Now the evening is set before the morning , because darknesse was in time before the light , and thereupon the Jews alwayes began their large day at evening : Levit. 23. ●2 . From even unto even shall ye celebrate your Sabbath . Vers . 6. And God said , Let there be a firmament in the midst of the waters , &c. The firmament God called Heaven , vers . 8. It is called in the Hebrew an expansion , or stretching forth , because the Heavens are stretched forth as a curtain . Isai . 40. 22. God stretcheth forth the heavens as a curtain , and spreadeth them out as a tent to dwell in : and in Greek , Latine , and English a firmament ; because of the constant and enduring firmnesse of it which is not worn with its continuall motion , but remaineth such as it was framed of God in the beginning . So that by the firmament here is meant , whatsoever is contained in that vast space from the surface of the earth , to the uppermost heavens , with the Regions of the aire and the heavenly Orbs , &c. Now of this firmament it is said , that it was made in the midst of the waters , and that to divide the waters which were under the firmament from the waters which were above the firmament ; and from hence many learned men have concluded , that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God , above all the heavenly orbs comprehended under this word firmament , and so there continue still as in the place appointed them of God , and are spread as an orb of water round about the highest part of the visible heavens . But because the main reason whereon they ground this opinion is , that by the words of Moses they say it is plain , that the whole firmament must be in the midst of the waters , and must divide the waters that are beneath from the waters that are above ; and this reason must needs also overthrow this conceit of theirs , seeing it is manifest that there are some waters alwayes in the middle region of the aire , even when it doth not rain ( whence it is noted as one of the marvellous works of Gods providence , Job 26. 8. He bindeth up the waters in his thick clouds , and the cloud is not rent under them ) and in this regard it cannot be said that the whole firmament , comprehending the regions of the aire as well as the heavenly orbs , doth divide the waters above from the waters beneath , therefore it is certainly more probably held that it is said here that the firmament should divide the waters which were under the ●irmament from the waters which were above the firmament ; not because there are any waters above the heavens , where the sunne , moon , and starres are set , vvhich are a part of the firmament , vers . 17. but because they are above that part of the firmament , vvhich is from the face of the earth and sea to the clouds , vvhich is also called the open firmament of the heaven , vers . 20. for by the waters which are above , vvatry clouds are meant , as is evident in many other places of Scripture : Psal . 18. 11. His pavillion round about him were dark waters , and thick clouds of the skies . Psal . 104. 3. Who layeth the beams of his chambers in the waters , who maketh the clouds his chariot , &c. Psal . 147. 8. Who covereth the heaven with clouds , who prepareth rain for the earth . Jer. 10. 13. When he uttereth his voice , there is a multitude of waters in the heavens . And so the firmament is said to be in the midst of the waters , because part of those vvaters of the deep forementioned vvere lifted up by the mighty povver of God , and spread abroad into thin vapours bound up in thick clouds , Job 26. 8. and so that part of the firmament wherein the birds ●ly ( vers . 20. ) vvas in the midst of the waters , and divided the waters above from the waters beneath . Vers . 9. And God said , Let the waters under the heaven be gathered together unto one place , and let the dry land appear . ] God having the first day created the earth , but as yet without form , vers . 2. a rude and indigested lump of a slimy and muddie substance , and drowned , as it were , in a deep gulf of waters , now on the third day it was by the same almighty power of God compacted into a solid Masse and received its form , and so the waters descended to the place that God had found●d for them , Psal . 104. 8. They go up by the mountains , they go down by the valleys to the place thou hast founded for them ; to wit , those concavities , and vast hollow places in the body of the earth , wherein the Seas and other waters are now held , called therefore the Storehouses where God laid up the depth . Psal . 33. 7 , He gathereth the waters of the sea together as an heap ; he layeth up the depth in Store-houses : and thus the earth and vvater together made an entire Globe . Nor need vve be troubled that the vvaters are said to be gathered together into one place : for besides that all seas and rivers are but as so many branches and arms of the great Ocean vvhere into they all runne ( E●cl . 1. 7. All the rivers run into the Sea , yet the sea is not full ; unto the place from whence the rivers come , thither they return again . ) the meaning of those vvords may be onely this , that the waters under the heaven vvere to be gathered and runne together , each to their severall place . Vers . 11. And God said , Let the ●arth bring forth , &c. ] And thus the Lord in great vvisdome , 1. caused the earth to yield her increase before the sunne vvas created , by the heat vvhereof novv the earth is vvarmed and so doth fructifie that hereby we might learn to ascribe the fruits of the ●arth to God rather then to the sunne ; 2. He made ready all kind of food for the living creatures that vvere aftervvards created on the sixth day . Vers . 12. And the earth brought forth grasse and herb yielding seed , &c. ] Hereby is meant both that God did then by his almighty vvord give to the earth a povver to bring forth all kind of herbs and plants and trees unto the end of the vvorld , and also that he did at the present cause it actually to bring them forth , and that in their full perfection , the herb yielding seed , and the tree yielding fruit ( as man aftervvards vvas created not a child , but a perfect man ) and therefore vve see that vvhen the serpent tempted him ( vvhich vvas immediately after his creation ) the tree of knovvledge of good and evil had fruit fully ripe upon it . Chap. 3. 6. The woman saw that the tree was good for food , and that it was pleasant for the eyes ; vvhich is indeed an argument of much vveight to prove that the vvorld began vvith the Autumne , and that at first the yeare vvas counted to begin then . And God saw that it was good . ] That is , God approved them all to be good . And indeed even those poysonous herbs and plants vvhich vvere on this day created are good and usefull in their kind , and meat for some creatures ; nor should have ever been hurtfull to man , if man had not sinned . Vers . 14. And let them be for signes . ] That is , to signifie things to come , both naturall and ordinary , and supernaturall and extraordinary . For so we find by continuall experience , that the divers colour and hew of the Sunne and Moon , as likewise the rising and setting of divers Constellations of the starres , do foreshew fair and foul weather , storms and tempests , &c. and hereby both seamen and husbandmen and physicians receive very helpfull insinuations of the fittest opportunities for their severall affairs : yea oftentimes by Eclipses , Comets , and sometimes by other supernaturall signes , God foreshews the heavy calamities he intends to bring upon men , insomuch that those that dwell in the utmost parts of the earth are afraid at his tokens , Psal . 65. 8. so it is said , Luke 21. 25 , 26. There shall be signes in the Sunne and in the Moon , and in the Starres , and upon the earth distresse of Nations with perplexitie , the sea and the waves roring , mens hearts failing them for fear . and Act. 2. 19 , 20. I will shew wonders in heaven abov● , and signes in the earth beneath , bloud , and fire , and vapour of smoke . The sunne shall be turned into darknesse , and the moon into bloud : & yet this is no warrant for fortune-tellers and such as by searching under what Planet men are born will undertake to for●tell and divine what good and evil shall befall them both in their life and death : for this is a vanitie and wickednesse , which the Sc●ipture doth every where deride and condemne , Deut. 18. 10. There shall not be found among you any one that maketh his sonne or daughter to passe through the fire , or that useth divination , or an observer of times , or an enchanter , or a witch . Isa . 47. 13. Let now the Astrologers , the starregazers , the monethly prognosticatours stand up and save thee from these things that shall come upon thee . And for seasons . ] To wit , Summer and Winter , Spring and Autumne , which come by the course of the Sunne , as that approcheth nearer to us ▪ or goeth further from us : yea God hath appointed the Moon also for seasons , Psal . 104. 19. for thereby we account the moneths and their severall seasons ; and the Starres likewise and Constellations which arise and set , some at one time of the yeare , and some at another . Vers . 16. And God made two great lights . ] However the Sunne is indeed the greatest of all the heavenly lights ▪ being 166. times bigger then the earth , yet it is well knovvn to the learned , that the Moon is the least but one of all the Planets , and that it hath little or no light of it self , but is made lightsome by the Sunnes shining upon it , and so by re●lection shines upon the earth , as a looking-glasse vvill do . But Moses here speaketh of the Sunne and Moon , as they appear to the eye of man ▪ to vvhich the Moon seemeth the greatest light next to the Sunne , because it is nea●est to the earth of all the Planets . Vers . 20. And God said , Let the waters bring forth abundantly the moving creature that hath life , and fow● that may flie . ] Some Expositours hold that this place doth no more prove that the vvaters vvere the matter of the vvhich the fovvls of the aire vvere made , or the place in vvhich they vvere created , and out of vvhich they came , then the same can be proved concerning the earth , because it is said , chap. 2. 19. Out of the ground the Lord God formed every beast of the field , and every fowl of the aire . The meaning therefore is onely this , that as God commanded the waters to bring forth the moving creatures , to wit , that live in the water , as fishes , &c. so he also commanded that fowls should flie above the earth in the open firmament . But yet considering that the ●ature and quality of fish and fowl are so like in many regards , & that the one do move in the aire much as the other do move in the waters , I see not but that these words , Let the waters bring forth abundantly , may have reference not onely to the fish that swimme in the water , but also to fowl that were to flie in the aire ; especially if by the water we understand the upper waters , to wit , the vapours or mists that arose out of the waters which brought forth fowl abundantly , even as the waters did the fish , and the earth afterward the beasts . As for the place chap. 2. 19. Out of the ground the Lord God formed every beast of the field , and every fowl of the aire ; either these words , and every fowl of the aire , must have r●ference onely to those words , the Lord God formed , and not to those , out of the ground , as if it had been thus expressed , out of ground the Lord God formed every beast of the field , and likewise the Lord God formed every fowl of the aire ; or else we must hold that the fowl are there said to have been formed out of the ground ; because though the waters did at first bring them forth , yet there was in those waters of which they were made a mixture of earth , and in that regard it might be said also that they were formed out of the ground . Vers . 26. And God said , Let us make man in our image after our likenesse . ] Having made the whole world for mans use , at the last the Lord created man , for whom all those things were beforehand provided . And this he is here said to have done , not without deliberation and consultation , Let us make man , &c. wherein God speaks of himself after the manner of men , thereby onely to imply the excellency of the work he had now in hand . The persons consulting are doubtlesse the holy Trinitie , the Father , the Sonne , and the holy Ghost , those three in heaven , which are one God , the Father , the Word , and the holy Ghost , 1. John. 5. 7. who resolve to make man after their likenesse and in their image ; not because God took upon him a humane shape when he created man , but because , in regard of the spirituall essence of his reasonable and understanding soul , in regard of his lordship and dominion over the creatures , but especially in regard of his wisdome , righteousnesse and holinesse he was made like unto God , and resembled his Creatour : Col. 3. 10. Put on the new man , which is renewed in knowledge , after the image of him that created him ; and Eph. 4. 24. Which after God is created in righteousnesse and true holinesse . Vers . 29. And God said behold I have given you every herb bearing seed , &c. ] This grant of the fruits of the earth to be for food both for man and beast may seem to imply that in the state of innocency , wherein man was at first created , there should have been no other meat requisite or desired for mans sustenance . But that this continued thus untill the Floud , when the eating of flesh was expresly allowed , Gen. 9. 3. Every moving thing that liveth shall be meat for you , &c. seems not so probable : for 1. they wore the skinnes of beasts , and therefore it is likely they eat also the flesh ; 2. had they not made use of cattel for food in those sixteen hundred years and upwards before the Floud , the earth would have been overburdened because of their great increase ; 3. they then offered sacrifices of their cattel , Gen. 4. 4. Abel brought of the firstlings of his flock , &c. and they used not to sacrifice to God any thing but what God had granted to them for their own use . Vers . 31. God saw every thing that he had made , and behold it was very good . ] Hereby it appears , that even those wicked angels , whom we call devils , were at first created holy and good , though afterward they abode not in the truth , but sinned . John 8. 44. Ye are of your father the devil , he abode not in the truth because there is no truth in him , &c. 2. Pet. 2. 4. God spared not the angels that sinned , &c. and so kept not their first estate , but left their habitation , and were thrown down into hell . How soon after their creation it was that they sinned , the Scripture doth no where make known ; onely that it was before Adam and Eve sinned we are si●e ▪ because by the devil in the serpent they were seduced , as is afterward related in the third chapter . CHAP. II. ANd all the host of them . ] That is , all the creatures both in heaven and in earth : which are here called an host or an army , because there is of them an innumerable multitude , many severall troops , and all placed and ranked in admirable order , even to the astonishment of those that behold and consider it , and are all under the command of God their Creatour , and as his servants , Psal . 119. 91. stand alwayes ready as in battel-array to execute his will , to fight against and destroy his enemies if he speaks but the word . Esai . 45. 12. I have made the earth , and created man upon it : I , even my hands , have stretched out the heavens , and all their host have I commanded . Judg. 5. 20. They fought from heaven , the starres in their courses fought against Sisera : And hence God is so frequently called in the Scripture the Lord God of hosts , Psal . 95. 5. and ( where the Hebrew word is retained ) the Lord of Sabbaoth , Rom. 9. 29. Vers . 2. He rested on the seventh day from all the works which he had made . ] That is , he did not on the seventh day create any thing as he had done on the foregoing six dayes , because all was already finished which he had purposed to make . The Creatour of the ends of the earth fainteth not , neither is neary , Isa . 40. 28. onely it is said that he rested on the seventh day , because he ceased from the work of creation : for as concerning the sustaining and governing of the creatures , the Father worketh hitherto , and Christ worketh , John 5. 17. Vers . 3. And God blessed the seventh day , and sanctified it . ] The second word , sanctified , is added by way of explaining the first word , blessed ; and the meaning is , that God set apart the seventh day for the speciall work of his service , and blessed it , with this singular priviledge , that it should be wholy consecrate to him and his worship . Some Expositours indeed hold that there was not any law imposed upon Adam and his posterity for the keeping of the seventh day holy , till at mount Sinai it was commanded the Israelites ; and so they take this here to be mentioned by Moses by way of Prolepsis , to wit , that because God rested from his work of creation upon the seventh day , therefore he did afterwards ordain , that every seventh day of the week should be kept holy by the Israelites as a Sabbath of rest unto the Lord. But the words will not bear this exposition ; and there are many reasons besides that do evidently enough discover that God did from the first creation appoint that the seventh day should be kept as a holy Sabbath : as 1. Because it is expressely spoken of the very next day after the Lord had ended the worlds creation : Now if that were a Sabbath sanctified and set apart for holy imployments , we cannot think that this ordinance beginning then was not afterward continued . 2. Because it is no way probable that the Church had for so many ages before the giving of the Law no set day set apart for holy imployments . What though there be no mention made in the Scriptures of the Patriarchs keeping a Sabbath ? Many things they did which are not mentioned : and how could the distinction of severall weeks be kept till the Law ? yea , how could they have known the weekly seventh day from the creation , if it had not been constantly kept from the Creation till that time ? 3. Because it is plain that the Jews did keep the Sabbath defore the Lavv vvas given : for before the Lavv vvas given , that vvas spoken by Moses , Exod. 16. 23. To morrow is the rest of the holy Sabbath unto the Lord. and 4. Because the Apostle Heb. 4. 3. doth evidently enough imply that there vvas a rest vvhich Gods people did observe sin●e the finishing of Gods vvork from the first foundation of the vvorld . Vers . 4. These are the generations of the heavens and of the earth , &c. ] That is , in this order and manner , as hath been declared , vvere the heavens and the earth ▪ at first created and made , and all the plants and herbs of the field , vvhen as yet there had been no such thing grovving thereon according to the course of nature as novv they do . Vers . 5. For the Lord God had not caused it to rain upon the earth , &c. ] As if he should say , it must needs be yielded that God did at first by his absolute povver cause these things to grovv out of the earth , for there had been as yet none of those ordinary means vvhereby the earth is novv made fruitfull , no rain to vvater it , no man to till it . Vers . 6. But there went up a mist , &c. ] Junius reades this negatively , Nor went there up a mist , &c. and takes it to be a further confirmation of that vvhich before vvas said , that the creating of things by the meer vvord of God cannot be denied ▪ because as yet there had not been so much as a mist to vvater the ground . But if vve reade it , as in our Translation , it must be understood ( as I conceive ) to be added by vvay of preventing an objection : for vvhereas it might be said , Hovv then continued they to grovv after they vvere created , being there vvas neither rain to vvater the earth , nor man to till it ? Moses telleth us , There went up a mist , &c. Vers . 7. And breathed into his nostrils the breath of life . ] That is ▪ by his almighty povver the Lord did create and infuse into the yet livelesse body of Adam a living reasonable soul , vvhich being instantly united to the body in an incomprehensible manner , his body vvas quickened and enlivened , vvhich soon appeared by the breath in his nostrils . Thus the soul vvas not , as the body , made of the earth , but created of nothing , and so joyned to the body . Vers . 8. The Lord God planted a garden Eastward in Eden . ] To vvit , on the third day of the Creation , vvhen the Lord commanded the earth to bring forth all herbs , trees , and plants vvherevvith it is novv adorned : for as he then made the earth all over to bring forth some kind of increase or other for the use of living creatures , and of Adams posterity , as they should increase ; so for the present habitation of these our first Parents , he then also made in Eden , a countrey that lay Eastvvard from Canaan , mentioned often in the Scriptures , Isa . 35. 12. Ezek. 27. 23. a most goodly pleasant and fruitfull garden , abounding vvith all things that could be therein desired , and so curiously ordered in every respect as if it had been planted by art , and hereinto Adam vvas put . This Garden is by the Greek Interpreters called Paradise , and is in the Scripture termed the garden of the Lord , Gen. 13. 10. and for the pleasantnesse of it made a figure of the heaven of heavens , vvhich is therefore called Paradise , Luke 23. 43. To day shalt thou be with me in Paradise . 2. Cor. 12. 4. He was caught up into Paradise , &c. Vers . 9. The tree of life , &c. ] This tree was so called , 1. because it was a memoriall or monitorie signe of that life which he had received from God ; 2. because it was a sacramentall signe annexed to the covenant of works , assuring life and glory upon condition of perfect obedience ; 3. as some conceive , because of the power which God had given it to sustain the body of man in perfect strength without any decay untill they were translated to heavenly glory ; which they take to be the ground of that which is said , Gen. 3. 22. Lest he take also of the tree of life and eat and live for ever : therefore the Lord God sent him forth from the garden of Eden . Vers . 10. And the tree of knowledge of good and evil . ] So called , not because the fruit thereof had any such quality or virtue , that being eaten it would work in man any increase of knowledge or quicknesse of wit ; but because it was another sacramentall signe annexed to the covenant of works , sealing death and damnation to them in case of disobedience , and so assuring them of the event that would follow if contrary to Gods command they should eat of it , namely , that they should to their cost experimentally know the difference between good and evil . Vers . 16. The Lord God commanded the man saying , &c. ] Besides the morall law , the law of Nature written in Adams heart , whereby he knew exactly all things wherein he was bound to obey his Creatour , the Lord gave him also this positive and particular commandment concerning a thing of it self indifferent , but by Gods command made unlawfull , that the Lords absolute Dominion over him might be hereby made known , and his disobedience might become the more manifest . CHAP. III. NOw the serpent was more subtill then any beast of the field , &c. ] That it was the devil who in and by the serpent did seduce Eve , is plain enough in other places of Scripture . John 8. 44. Ye are of your father the devil : he was a murderer from the beginning . 2. Cor. 11. 3. But I fear lest by any means , as the serpent beguiled Eve through his subtiltie , so your minds , &c. 1. John 3. 8. For the devil sinneth from the beginning . Rev. 12. 9. That old serpent called the Devil and Satan which deceiveth the whole world . But why then doth Moses speak no one word of the devil , but onely mentions the serpent ? Surely for the same reason that before he had omitted the expresse mention both of the creation and fall of the angels , because his purpose is to report the story according to the outward visible carriage of it ▪ herein accommodating himself to the rudenesse and capacity of that infant Church , who had need of milk , not of strong meat ; and of this serpent it is said , that he was more subtill then any beast of the field , to imply the reason why the devil made choice of this instrument rather then any other . And he said unto the woman . ] The serpent , speechlesse in himself , had his mouth opened by Satan , who caused him to speak , or spake in and by him , as the Lord by an angel opened the mouth of Balaams asse . Numb . 22. 28. And the Lord opened the mouth of the asse , and she said , &c. Why the woman was not astonished to heare a dumb creature speak , is but a curious and causelesse question : there is nothing said here to the contrary but that she might at first be afraid , and yet afterwards be imboldned to talk with him . Vers . 5. For God doth know that in the day that ye eat thereof , then your eyes shall be opened , &c. That is , God knows that upon the eating of this fruit ye shall obtain a further , yea a divine , degree of knowledge , equall unto that of God himself , the Father , Sonne , and holy Ghost : and thus the serpent doth cunningly wrest to a wrong sense , the name formerly given unto this tree , but upon another ground . Vers . 7. And the eyes of them both were opened , &c. ] The eyes neither of body nor mind were opened by any virtue or e●ficacie of the fruit they had eaten : for why then were not the womans eyes opened so soon as ever she had eaten , before Adam was seduced ? no , this was another kind of opening the eyes , then that which the serpent promised , to wit , an enlightning of their consciences to see the enormity of their sinne , and the misery whereto they had thereby brought themselves . And they knew that they were naked . ] Naked both in soul and body , which were bereaved of the image of God , deprived of his glory , and subjected to inordinate lusts , & thereupon to shame , according to that , Exod. 32. 25. Aaron had made them naked to their shame amongst their enemies . Questionlesse they saw , and knew that they were naked before ; else why is it said , chap. 2. 25. that they were not ashamed ? but now they saw it with shame , which they did not before . Vers . 8. And they heard the voice of the Lord God walking in the garden , in the cool of the day . ] There needs no scruple be made , either of the voice , or walking of God , if we conceive that he appeared in humane shape , as afterwards usually unto Abraham . And that this was in the cool of the day , is added , not onely to shew the time of the day ( and it may be meant either of morning or evening ; for in both cool winds are wont to arise ) but also to imply by what means the voice came to them , to wit , by the whisking of the wind . And Adam and his wife hid themselves , &c. ] Being conscious of their sinne , and therefore fearing the Majestie of God , stricken with horrour and amazednesse they know not what to do , but do what they can to hide themselves . Vers . 11. And he said , Who told thee that thou wast naked ? ] As if he should have said , Thou wert naked before ▪ without fear or shame ; and therefore whence comes it that thou art now ashamed ? surely because thou hast eaten of the forbidden fruit . Vers . 14. And the Lord God said unto the serpent , &c. ] Though Moses names onely the serpent , for the reasons above mentioned , yet both are here condemned ; the serpent as the instrument ( even as a father breaks the sword wherewith his child was slain ) and the devil as the chief authour : and therefore is the judgement so exprest , that whilst all is fitted to the serpent in a literall sense , some particulars ( if not all ) do most fitly also , though in a mysticall sense , include the curse in●licted on the devil . Vpon thy belly shalt thou go , &c. ] Either because he had extolled himself against man , his creeping and feeding on the earth ( which before should not have been ignominious ) is accursed and made reprochfull now ; or ( which is more agreeable to the plain meaning of the words ) this going on his belly , and feeding on dust , was not the naturall gate and food of the serpent before , but now he is adjudged thereto because of this fact . Vers . 15. And I will put enmitie between thee and the woman , and between thy seed and her seed . ] This is spoken , 1. of the naturall Antipathy betwixt mankind , and those detestable beasts , the serpents ; 2. of the naturall enmitie betwixt mankind and the devil and his angels ( for though through Satans su●●iltie , covertly insinuating himself under another person , men do indeed cleave to him and serve him , yet naturally all men do abhorre and slie the devil as an enemy ) 3. of that holy enmity betwixt Christ , together with all true believers the members of Christ , and the devil and his angels , together with all the wicked as they are the seed of the serpent ▪ John 8. 44. Ye are of your father the devil , &c. It shall bruise thy head . ] This is spoken , 1. of mens destroying serpents ; 2. and especially of Christs destroying the kingdome and power of Satan , For as much then as the children are partakers of flesh and bloud , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is , the devil , Heb. 2. 14. whereby also all believers do become conquerours over those spirituall enemies of their souls . And thou shalt bruise his heel . ] This is meant , 1. of the serpents lying in wait to sting and hurt mankind ; 2. of the devils assaulting Christ in his temptations , a●flictions , death and buriall ; and the faithfull in their temptations and troubles , which to him and them is but as the bruising of the heel . Vers . 16. Vnto the woman he said I will greatly multiply thy sorrow and thy conception . ] That is , thy painfull conceptions , or the sorrows of thy conceptions , faintnesse , sick fits , perill of abortion , &c. Thy desire shall be to thy husband . ] That is , thy desire shall be subject to thy husband , upon his will and pleasure all thy desire must depend . For in this sense the same phrase is used , Gen. 4. 7. concerning Abels subjection to Cain , as the firstborn . It istrue by the law of creation the woman should have lived in subordination under her husband & should have been governed by him : for Adam was first formed , then Eve , 1. Tim. 2. 13. and 1. Co● . 11. 9. Man was not created for the woman , but the woman for the man : but being here denounced as a chastisement for sinne , it implyeth a further degree of subjection then that which should have been by the law of Nature and Creation ; as indeed by reason of the corruption of our nature it is made every where somewhat irksome and hard to be born , but amongst some a very yoke of bondage . Vers . 18. And thou shalt eat the herb of the field . ] And so neither the herbs or fruits of Paradise . Vers . 21. Vnto Adam also and to his wife did the Lord God make coats of skinnes , &c. ] This may be meant of the Lords doing this presently , before they were turned out of Paradise , by the ministry of angels , or how else it pleased him , to wit , that by the skinnes of slain beasts he made them garments , and so clothed them therewith ; or rather , that the Lord taught Adam and Eve , and gave them directions how they should of the skinnes of beasts make themselves garments for the covering of their nakednesse , and to shelter their bodies from the injury of the weather : for seeing there is no question to be made , but that the Lord did immediately teach them the worship of offering sacrifices , as signes and types of that reconciliation and atonement which was to be expected in the promised seed ( and therefore we reade , in the following chapter , of the Sacrifices that were offered by Cain and Abel ) it cannot be thought improbable that withall direction was given to make them coats of the skins of the beasts slain . However by this kind of clothing chosen for them , they were taught betimes not to have so much respect to delicacy as to usefulnesse in attiring themselves ; 2. in the spoils of those dead beasts to wear the remembrances of their own mortality , yea of that brutish condition whereinto by their sinne they were fallen . And to this that bitter taunt seems to have reference in the following verse , Behold the man is become as one of us , to know good and evil , &c. Vers . 22. And now lest he put forth his hand and take also of the tree of life , &c. ] Some Expositours conceive that the fruit of the tree of life being eaten by man should have prevented all decay of naturall strength , and have made him immortall , or at least have kept him in perfect health and strength untill he was taken up from earth into heaven ; and that either by means of a created power and efficacy , which to this end and purpose God had given to this fruit , or by an extraordinary and supernaturall blessing , which God had ordained should go along with the eating of this fruit : and hence they say it was that when Adam and Eve had sinned , God now resolved to turn them out of Paradise that they might not taste of the tree of life , either in mercy , to prevent their living for ever in misery ; or in judgement , that the curse of Death which God had threatned as the reward of sinne might not be prevented by eating of this fruit . But this conceit is justly rejected by the best Expositours . It was no wayes possible that any created food should frustrate Gods decree , that Death should be the wages of Sinne. Whatever effect might have followed upon the eating of this ●ruit , had man continued in the state of Innocency ; yet when his body was dead because of sinne , as the Apostle speaks , Rom. 8. 10. it was not the eating of this fruit that could make his dead body to live for ever . The true reason why the Lord cast Adam out of Paradise to prevent his eating of the tree of life , was doubtlesse that having by his disobedience and sinne made himself liable to death , he might not now meddle with this sacramentall seal of life and salvation , which now because of sinne he had nothing to do with : Onely as before the Lord had upbraided them for their vain affectation of being like unto him in that ironicall expression , Behold the man is become as one of us to know good and evil , meaning that by his sinne they were become most unlike him ; so in these words ironically he upbraids him after the same manner for that certainty of death he had brought upon himself , determining to cast him out of the garden of Eden , Lest ( saith the Lord ) he put forth his hand and take also of the tree of life , and eat , and live for ever ; not because there was any danger of his living for ever , but in derision of any such hope or expectation , if happily he should entertain any such motion , as formerly of gaining an increase of knowledge by eating of the tree of knowledge of good and evil . Vers . 24. And he placed at the East and of the garden , &c. ] Where was the entrance into Paradise , there at the East end of the garden he placed Cherubims and a flaming sword , that is , Angels armed with a flaming sword ; for Moses useth this word , that he might speak to the capacity of the Jews , who had Cherubims figured in their temple to represent the angels . CHAP IV. Vers . 3. ANd in processe of time it came to passe , &c. ] Abel and Cain had been doub●lesse taught of God , thus to worship him , and therefore it is said , Heb. 11. 4. that by faith , ( to wit ▪ grounded on Gods word ) Abel offered sacrifice . Vers . 4. And the Lord had respect to Abel , and to his offering . ] This Cain perceived ; and therefore it was manifested by some outward signe , either ordinary , by giving good successe to Abel in all things and not to Cain ; or extraordinary , as by sending fire from heaven to consume Abels sacrifice and not Cains , as we see the like , Levit. 9. 24. There came a fire out from before the Lord and consumed upon the Altar the burnt offering , &c. 1. Kings 18. 38. Then the fire of the Lord fell , and consumed the burnt sacrifice , &c. Vers . 7. And if thou dost not well sinne lieth at the doore . ] That is , the punishment of sinne , whether terrour of conscience , or externall plagues , will lie watching like a serjeant or thief ready at hand to ●lie upon thee and tear thee . And unto thee shall be his desire . ] This is added to allay his anger towards his brother : still God had left Abel subject to Cain as the first-born , so that his desire must be subject to his brothers ; and therefore it was fit that Cain should love and cherish him , as all men do those that are in subjection to them . Vers . 8. And Cain talked with Abel , &c. ] To wit , in a brotherly manner , as he had wont to do , so dissembling his hatred and bloudy purpose of killing him , that he might the better effect it . Vers . 10. The voice of thy brothers bloud crieth , &c. ] This expression is used to intimate to Cain his folly and madnesse in thinking to hide the murder of his brother , or to escape unpunished ; since this crying and horrid sinne was as well known to God , and did as strongly ingage the justice of God to punish it , as if his bloud had had a voice to crie aloud upon God for vengeance . Vers . 11. And now thou art cursed from the earth , which hath opened her mouth , &c. ] This is added by the way , 1. to aggravate the sinne of Cain ; 2. to shew the fitnesse of the punishment : as if he should have said , the earth did as it were in compassion receive into her bosome that bloud which thou diddest cruelly ●hed ; and therefore the earth , which hath thy brothers bloud , shall plague thee for shedding of it : a punishment the more proper also , because Cain was a Tiller of the ground . Vers . 12. A fugitive , and a vagabond shalt thou be , &c. ] That is , thou shalt ●lie ( as a banished man ) from thy fathers family , from the Church ; and being gone shalt be still pursued with thy conscience , and so still wander from place to place , as no where finding securitie and peace . Vers . 14. Behold thou hast driven me out this day from the face of the earth . ] This he saith , because he was excluded from the common right of men , God having left him never a corner of the earth , where he might rest quietly and safely , and so was inde●d condemned as no lawfull inhabitant of the earth . And from thy face shall I be hid . ] Being banished from the presence of God in his Church , he takes himself to be quite cast out of his favour and protection . And it shall come to passe , that every one that findeth me shall slay me . ] It is not probable that Adam and Eve , after Cain and Abel were born , continued barren unto this time : these onely are mentioned because of this famous story , but other sonnes and daughters no doubt they had , and childrens children perhaps to many generations . Now these Cain feared , and withall , the posterity the earth should be peopled with in his time afterward , yea and peradventure the very beasts of the field . Vers . 15. Therefore whosoever slayeth Cain , vengeance shall be taken on him seven-fold . ] Therefore , that is , to prevent this : vvhereby vve see that God did not this in mercy to Cain but to prevent bloudshed , and the cutting up of that root from vvhence yet many serviceable branches might grow . And the Lord set a mark upon Cain . ] What this mark vvas , it is but curiosity to enquire : some visible mark it vvas , vvhereby the Lord knevv men vvould be restrained from hurting him , happily some mark that made him a horrible spectacle of Gods vvrath and fury against so foul a sinne . Vers . 16. And Cain went out from the presence of the Lord. ] God having thus examined him , and condemned him , no doubt ( as usually at other times ) in a visible apparition : so soon as ever he vvas gotten out of the presence of the Lord , he fled as a banished man from his fathers dvvelling place , and dvvelt in the land of Nod : and so it may be true also in another sense , that he went from the presence of the Lord , because he vvent from the place of his vvord and publick worship , the place vvhere he had wont to appear to Adam and his sonnes , of which it might be said , as Gen. 28. 17. This is no other but the house of God , and this is the gate of heaven . Vers . 17. And he builded a citie . ] The question concerning them that should build or inhabit this citie is vain ; for if Abrahams stock in lesse then 400 years amounted to six hundred thousand persons , what might Cains posteritie be ere he built this citie ? Neither doth this work thwart that curse vers . 14. And I shall be a fugitive and a vagabond in the earth . It is probable he built it out of that inward horrour and fear from whence those words proceeded ; neither do we reade that he found any inward rest or securitie in it , when he had done it , if he did ever finish it . Vers . 20. And Adah bare Jabal , he was the father of such as dwell in tents , &c. ] So are they usually esteemed and named , that are either the first inventers of any art , or men of fame for excellent inventions in the skilfull use of such arts which were not practised till they found them out . Thus was Jabal the father of shepherds , and Jubal the father of musicians ; at least amongst Cains posterity . Vers . 23. I have slain a man to my wounding , &c. ] An obscure place , and therefore many severall wayes expounded : but most ground their expositions upon some conceits or other that have no warrant in the text , all which must needs therefore be weak and uncertain . It is true indeed the Hebrew text admits two divers readings , and accordingly two somewhat different expositions : for if we reade it as it is in the margent , I would slay a man in my wounding , and a young man in my hurt , then the words seem to have been a vaunt of Lamechs to his wives , perhaps fearing that his fiercenesse and violence would at some time or other so ●arre provoke those he wronged as to bring some mischief upon him , viz. that whosoever should meddle with him they should pay dearly for it ; he would be the death of the sto●test man that should strike or hurt him ; adding withall that if he should be avenged sevenfold that should offer to kill Cain , farre heavier vengeance should be taken of him that should set upon Lamech : but following that whereunto our Translatours , it seems , did most incline , because they have set it in the text , the meaning of the place I conceive is this ; Lamech a wicked proud fierce man had committed murder ( for so he speaks in the preterp● ▪ fecttense , I have slain , &c. ) and in doing of it had received some hurt : coming home in this plight , his wives are affrighted and in great perplexitie and fear : he labours to appease them , but in a fierce and insolent manner , as scorning and despising their fear , and thinking it a disparagement to his greatnesse that they should be afraid of Lamech , and he gives a reason , if sevenfold vengeance should light upon him that killed Cain , what then upon him that should kill Lamech ? which is spoken either in a kind of Athe●sticall scorn , as if he should say , Why , women fear not , if God set a guard upon Cain , that he might not be killed , I will warrant you Lamech shall scape well enough ; or else as supposing that he had juster cause for that which he had done , and therefore might be more secure , that if Cains death should be avenged , much more his . Vers . 25. For God , said she , hath appointed me another seed , &c. ] Seth signifies appointed ; by this it is clear that Cain slew Abel not long before the 130 year of Adams age , at which time Seth was born , as we see Gen. 5. 3. and therefore she rejoyceth that her number was in him filled up again , the rather because it is likely , that by the spirit of God she foresaw that he should tread in the steps of faithfull Abel , and be the stock of that righteous progeny , wherein the Church was afterward established . Vers . 26. Then began men to call upon the name of the Lord. ] Was not the name of the Lord called upon before , by Adam and Eve , Abel , Seth , and perhaps some others of Adams sonnes and daughters ? yes undoubtedly : But it seems the greater part were corrupted with Cains wicked progeny , & now the family of the righteous encreasing in the dayes of Enos , the worship of God began to be more publick and solemn ; there began to be a more notable separation and difference betwixt the righteous and the wicked , and religion in this pious and now growing family of Seth seemed in a manner restored again , when it had been in the paucity and privacy of the truly faithfull almost buried . CHAP. V. Vers . 2. ANd called their name Adam . ] That is , Man. So Adam or Man was the common name both of man and woman , because both were of the earth ( from whence the name Adam was taken ) Man being immediately made of the earth , and Eve of Adam , and both by marriage so joyned again together , by the ordinance of God , that they were both one flesh . Vers . 22. Enoch walked with God. ] That is , he lived a holy , just , and righteous life , and that in some degree of eminencie above other the servants of God that lived in those times ; though the age wherein he lived grew very corrupt , yet he was not carried away with the stream of the times , but framed his life carefully according to the will of God , with whom he enjoyed a sweet communion ; the Lord in a more then usuall manner revealed his secrets to him ( for he was a Prophet , and one clause of his Prophecies is recorded in the Scriptures , to wit , in the Epistle of Jude , vers . 14. 15. ) and he on the other side did continually set the Lord before his eyes , and sought to approve himself to him in all his wayes . Vers . 29. And he called his name Noah , saying , This same shall comfort us , &c. ] That Noah vvas a man of eminent pietie , vve reade Chap. 6. 9. and this therefore I conceive to be a Propheticall presaging of the comfort , which this sonne in future times should yield unto his parents . By the work and toil of their hands , he means not onely that particular curse , Gen. 3. 17 , 19. Cursed is the ground for thy sake , in sorrow shalt thou eat of it , &c. In the sweat of thy face shalt thou eat bread , &c. but also all the miseries vvhich the sinne of their first parents had brought upon them : So that I conceive the meaning of this speech ●f Lamech to be , as if he had thus said , Many are the miseries , labours , troubles and sorrovvs vvhich sinne hath brought upon us ; vve live in a vvicked unjust vvorld , and suffer much in these uncomfortable times , but you shall see this child vvill be a comfort to us in the midst of all these miseries , and by his goodnesse yield us quiet and rest in our minds , maugre all the sorrovvs vvhich vve shall othervvise sustain . CHAP. VI. ANd it came to passe when men began to multiply , &c. ] This must reach further then the age of Noah , of which he spake in the latter end of the foregoing chapter , namely to the first increase of Cains wicked progeny . As the world began to be filled with them ▪ so did it more and more increase in wickednesse : for the men here spoken of , are those men whose daughters the sonnes of God married , as is clear by the last branch of this verse , namely those that were out of the Church , never reputed members of Gods Church , or the sonnes of God , but ( as I may therefore say ) meer men : 1. Cor. 3. 3. Walk ye not as men ? Vers . 2. That the sonnes of God saw the daughters of men , &c. ] Though all other wickednesse did no doubt abound , yet this is noted as the chief cause of Gods displeasure , that even the sonnes of God also , that is , the men of the Church of God ( for such are esteemed the sonnes of God , Deut. 14. 1. ) vvithout any respect of the Religion they professed , promiscuously matched vvith the daughters of those outcasts , Cains vvicked progeny , from vvhom they had been hitherto separated , taking them vvives , yea perhaps many vvives , of all that their eyes liked , not at all minding vvhat for matter of religion or manners they vvere . Vers . 3. And the Lord said , &c. ] The Lord made known this his purpose to that wicked generation , namely by Noah , ( yea and happely by Methuselah and Lamech , who were then also living ) to whom he revealed so much that except they repented within 120 years the world should be destroyed . My spirit shall not alwayes strive with man. ] That is , I have now a long time laboured to reclaim this wicked generation ; my spirit hath contended with them both by the outward ministry in the mouthes of the Patriarches ( as is expressed , 1. Pet. 3. 18 , 19. ) and also by inward motion and check of conscience : but all is in vain : and therefore I will no longer trouble my self with them , but at once sweep them all away with a generall deluge . For that he also is flesh . ] That is , even man also , whom I created after mine own image , is become as brutish as the beasts that perish ; he is wholy carnall , no course that I can take will do any good on him ; therefore I will destroy him . Yet his dayes shall be 120 years . ] 120 years are granted for triall of their repentance ; whence we see that this was revealed to Noah in the 480 year of his age : for he was 600 years old when the Flood came ▪ chap. 7. 6. & consequently but 480 when he had this warning of 120 years , which was 20 years before the birth of his sonn●s Shem Ham and Japheth , though that be mentioned before in the former chapter . Vers . 4. There were giants in the earth in those dayes . ] Men who for their extraordinary stature and strength were even admired in those dayes , to wit , in that age before spoken of , when the sonnes of God did promiscuously match with the da●ghters of men ; at that time and before that time , that is , in that age , there were these giants on the earth , who in the pride and confidence of their huge strength did without all fear of God or man ( as lawlesse men ) commit any villany , and like savage and wild beasts destroyed and wa●ted the countreyes and people where they lived . Amongst other the corruptions of those times this Moses instances peculiarly in , to let us see how insufferably wicked mankind was grown , when they did in a manner even fight against God. And also after that when the sonnes of God , &c. ] Yea , and after that age , the progenie of these unlawfull matches , betwixt the sonnes of God and the daughters of men , became many of them such giants , the curse of God follovving such unequall mixtures of the seed of Seth vvith that of Cain . And hereby also Moses gives us to understand , that even among the outvvard members of the Church these villanies grevv rife , yea and after the holy Patriarchs had by Gods commandment threatened them vvith that del●ge vvhich aftervvards came upon them . Vers . 6. And it repented the Lord that he had made man , &c. ] God is not as man , that he should repent ▪ or that he should be grieved for any thing that is done , 1. Sam. 15. 29. The strength of Israel will not lie nor repent : for he is not as man , that he should repent : and that because he is not mutable in his purposes , as being the Father of lights , Jam. 1. 17. with whom there is no variablenesse nor shadow of changing ; neither can any thing happen to crosse him in his counsel , which he did not foresee from everlasting , nor can he be in danger to erre in his purposes , and to find out any thing in proces of time that is better then that which before he determined should be done : yet here , as elswhere in severall places of Scripture , the Lord is said to repent and to grieve , 1. because the Lord now intended to do what men , that repent and are grieved for that which they have formerly done are wont to do , that is , to undo what he had done , and to destroy the work of his own hands , and therefore speaks thus of himself , after the manner of men , as stooping to our capacity ; and 2. to imply thereby the grievousnesse of their transgressions and provocations , that should move the Lord to destroy so great a part of those creatures which he had made for his own glory , & as it were to repent of making man , in whom he had determined to honour himself above all the creatures besides : He must needs be a desperate wicked wretch that makes his father that tenderly loves him wish he had never been born . Vers . 16. And in a cubit shalt thou finish it above . ] That is , the Ark. The meaning is this , When he had built up the Ark thirty cubits high , then he was to finish it , or cover it ▪ which covering went up sloping , so that the ridge was a cubit higher then the side of the Ark. Vers . 19. Two of every sort , &c. ] That is , pairs of every sort , a male and a female : the number is set down afterward , chap. 7. vers . 7. Of every clean beast by sevens , the male and his female , &c. here onely the kind , and that he should take them by twoes or by pairs . CHAP. VII . Vers . 2. OF every clean beast , &c. ] That is , such as might be offered in sacrifice . Vers . 11. In the six hundredth year of Noahs life , &c. ] So then the Floud began in the seventeenth day of the moneth Zin , which was about the beginning of our May , as some Authours think , Anno Mundi 1656. or the beginning of October , as others hold . Vers . 12. And the rain was upon the earth fourty dayes , &c. ] It rained therefore unto the twentie seventh day of the third moneth . Vers . 16. And the Lord shut him in , &c. ] That is , the Lord either by the ministrie of the angels , or by his own immediate power , caused the doore of the Ark on the outside to be sure and safe against the rain and violence of the waters ; and so , what could not be done by any care , or skill , or labour of Noah himself , was supplied by Gods providence : whereas reading this history men might be ready to question in their minds , How Noah could possibly so shut the doore on the inside , but that still there would be danger of the waters working through the joynts and crevises on the outside , where Noah could not cover it with pitch , as it was within , all such imaginations , which our own curiositie might suggest , are cut off with this short clause , that the Lord shut him in , that is , that the Lord by his own immediate hand and almighty power did as it were so fasten and shut up the doore upon them , that by no means the flouds of water beating upon it should be able to loosen it , or any way break in to the endangering either of man or beast . Vers . 20. Fifteen cubits upward did the waters prevail . ] That is , so much higher then any mountain did the waters rise . Vers . 24. And the waters prevailed on the earth an hundred and fifty dayes . ] That is , for one hundred and fifty dayes after the beginning of the Flo●d , the waters did either increase or continue in their full strength ▪ to wit , unto the end of the sixteenth day of the seventh moneth . CHAP. VIII . Vers . 4. ANd the Ark rested in the seventh moneth , on the seventeenth day of the moneth , &c. ] Which must needs be the next day at the furthest after the waters began first to decrease ; for from the beginning of the Floud to this seventeenth day of the seventh moneth are but an hundred fifty and one dayes at the most . Nor is this strange that the Ark should rest so suddenly , if the Ark did draw thirteen cubits water , as is very likely ; when the Floud was at the highest , the bottome of the Ark was not above two cubits higher then the highest mountains , and two cubits it might well fall in one day . Vers . 5. In the tenth moneth , on the first day of the moneth were the tops of the mountains seen . ] That is , seventy three dayes after the Ark began to rest , not onely the top of that mountain was dry , the Ark standing there wholy out of the water , but also the tops of many lower mountains . Vers . 6. And it came to passe , at the end of fourty dayes . ] That is , fourty dayes after the tops of the mountains were discovered ; which was the eleventh day of the eleventh moneth . Vers . 8. Also he sent forth a dove from him . ] Seven dayes after he had sent out the raven : ( for vers . 10. he speaks of seven other dayes ) and that was upon the eighteenth day of the eleventh moneth . Vers . 9. But the dove found no rest , &c. ] Because the tops of mountains were yet muddy and standing with water : and besides the dove delights not in mountains , but in the tops of houses and lower grounds . Vers . 10. And again he sent forth the dove . ] Namely on the twentie fifth day of the eleventh moneth . Vers . 12. And he stayed yet other seven dayes , and sent forth the dove , &c. ] Namely on the second day of the twelfth moneth . Vers . 13. And behold the face of the ground was drie . ] That is , as is said before , the water was gone from the earth , so that the superficies , the face of the ground was drie ; but lying under the waters a whole year it was not yet fit to bear the heavier bodies either of man or beast . Vers . 14. And in the second moneth , &c. was the earth dried . ] That is , it was now throughly dried , hard , and fit for the use both of man and beast ; so that after the upper face of the ground was drie ▪ Noah and the rest staied welnigh two moneths in the Ark. Vers . 20. And offered burnt offerings on the altar . ] By way of thankfulnesse , and according to that form of worship , which God had before established in his Church . Vers . 21. And the Lord smelled a sweet savour . ] Still we see that the Scripture speaks of God after the manner of men , who are delighted and refreshed with sweet odours , Isa . 3. 24. The meaning is , that God having in his displeasure punisht man severely , was now at peace with these , and did graciously accept of this service which Noah had now performed . And the Lord said in his heart , &c. ] That is , God decreed that he would never destroy the world as now he had done , speaking of that decree which was afterward revealed to Noah , chap. 9. vers . 8. For the imagination of mans heart is evil , &c. ] The same words are used , cap. 6. vers . 5. as a reason why God would destroy the world , that are here used as a reason why God would not destroy it , and in both fitly ; there to shew the just cause the Lord had to punish ; here to shew that even hence God in the riches of his mercy resolved to spare them : for ( sai●s he ) they are corrupt altogether by nature , and should I deal with them according to their desert , I must be continually sweeping them away with a deluge ; but I will henceforth deal more particularly with men , and not overturn the generall course of nature any more . CHAP. IX . Vers . 2. ANd the fear of you , and the dread of you , &c. ] That absolute soveraignty over the creatures , which man lost by rebellion against God ▪ is not now restored ; onely that remainder of soveraignty , vvhich man had enjoyed since the Fall , vvas novv by promise confirmed unto Noah and his posteritie , vvhence it is that even the most savage of them do naturally fear the face of man , though sometimes by the just judgement of God they do as it vvere rebell , rise up upon him , and hurt him . Vers . 3. Every moving thing that liveth shall be meat , &c. ] That is , you may eat of any of the creatures as freely as of the herbs that grovv out of the ground . Not that before the Floud they did eat nothing but herbs , &c. methinks ( besides many other arguments that might be brought against this conceit ) that vvhich is said Matth. 24. 38. implies a greater liberty in feasting , As in the dayes that were before the Floud they were eating and drinking , &c. onely God novv restores unto Noah the lavvfull use of these things vvhich vvere in a manner taken from them by the Floud ; and the rather vvas this here made knovvn to Noah , to make vvay to that vvhich follovveth in the next verse , vvhich is added as an exception to this generall grant , to vvit , that though they might eat freely of any of the creatures , yet not of things strangled , out of vvhich the bloud vvas not first let forth . Hovvever it is sufficient for us hence to learn , that now it is lawfull to eat of any of the creatures , and that the law which made some beasts , &c. unclean , and not allowed for food was not yet given to the Church of God. Vers . 4. But flesh with the life thereof , which is the bloud , &c. ] The bloud is called the life of the flesh , because it is , as it were , the seat of the life and the vitall spirits , Levit. 17. 11. For the life of the slesh is in the bloud . And therefore though they might eat the slesh of beasts , yet not with the bloud , that is , not except it were first orderly mortified and cleansed o● the bloud ; and this restraint doubtlesse was imposed upon them , to make them the more fearfull of shedding mans bloud : And we see the Apostles , Act. 15. 20. enjoyned the Christians of those times to observe this command , the rather happily because it had been of such ancient use , and so long observed amongst the people of God , and would not easily therefore be left on a sudden . Vers . 18. And Ham is the father of Canaan . ] This is both here and after , vers . 22. added , both to imply the reason why ▪ vers . 25. the curse is denounced against him , Cursed be Canaan ; and also that the Israelites might know the accursed stock from whence those nations of the Caananites sprang , with whom they had so much to do in the dayes of Moses . Vers . 25. And he said , Cursed be Canaan . ] Noah knowing what had passed ( whether by revelation , or by the relation of his other sonnes , we need not enquire ) doth as a Prophet by the inspiration of Gods spirit denounce this judgement , that the curse of God should fall upon him and his posterity for this wicked fac● , and namely upon the Canaanites , who are therefore particularly mentioned , ●ecause in them this curse should be most remarkably seen . A servant of servants shall he be , &c. ] That is , a most base and vile servant : This is meant of the Canaanites , the progeny of Canaan , who were conquered and made bondslaves by the Israelites ( therefore called Canaans brethren , because they were the posteritie of Shem the brother of Cham ) yea and by those Western nations which were the posteritie of Japheth . Vers . 26. And he said , Blessed be the Lord God of Shem. ] Noah foresees by the instinct of Gods spirit , that God would enter into a speciall covenant with the posteritie of Shem , taking them to be his peculiar people , and binding himself to be their God. Now ravisht with joy in the consideration of this extraordinary priviledge , he doth not barely pronounce this blessing , that God would be the God of Shem and his posteritie , but expresseth it covertly in this thanksgiving , whereinto he breaks forth in the excesse of his joy , Blessed be the Lord God of Shem. Vers . 27. God shall enlarge Japheth . ] This ( according to our translation ) must needs be a prediction of the great encrease of Japheths posteritie . And he shall dwell in the tents of Shem. ] A prophesie of that which came not to passe till many hundred years afterward , namely , that the Gentiles , the posteritie of Japheth , having been along time separated from the Church of God , which was to be established amongst the Isra●lit●s , Shems progenie , should at last be perswaded by the preaching of the Gospel to joyn with them in the worship of the same God , in the profession of the same saith & so to become fellow-members of the same Church . Ephes . 2. 13. But now in Christ Jesus , ye who sometimes were farre off , are made nigh by the blo●d of Christ ; which was fulfilled when the Gentiles became Christians . CHAP. X. NOw these are the generations of the sonnes of Noah . ] We cannot with any probabilitie conceive that all the children , or grandchildren of Shem , Ham ▪ and Japheth are here particularly named , but onely such as were in their generations men of renown , such as by their severall plantations gave name to severall nations descending from their loyns . Vers . 5. By these were the Isles , &c. ] For the full understanding of this , we must know that the posteritie of Noah kept together for many years ; till the greatest part removed to that plantation in Shinar , whereof we reade , chap. 11. Now ▪ sayes Moses , after the tongues were there divided , these sonnes of Japheth , according to their severall languages , did plant severall Colonies in all the regions and countreys of Europe , and those that border the Mediterranean sea , now usually called , the Isles of the Gentiles : for this is all , which Moses intends in these words , that all those Sea-countries , severally divided amongst men of severall families , of severall languages , were all the posterity of Japheth , so placed by those of his issue formerly mentioned , after whose names they were many of them called . Vers . 8. And Cush begat Nimrod ; he began to be a mighty one in the earth . ] That is , whereas hitherto the heads of families did in a mild and gentle way guide and order the rest , rather by the voluntary submission of those that were governed then by the compulsion of power , this Nimrod with viol●nce usurped a more imperious government , and enlarging still his dominions by forcing those about him to undergo his yoke , he became a mighty one , that is , a man of great power and might , famous in his time for the dominions he had . Vers . 9. He was a mighty hunter before the Lord. ] In many places of Scripture persecutours and oppressours , such as invade any people , and by a strong hand subdue them , and then waste and oppresse them , are called hunters : as Jer. 16. 16. Behold , I will send for many fishers , and they shall fish them ; and for many hu●●ers , and they shall hunt them , &c. Lam. 4. 18. They hunt our steps that we cannot go in our streets . Such a one Moses under this Metaphoricall speech describes Nimrod to have been , a tyrannous invad●r and oppressour of those that lived about him ; and this he did before the Lord , to wit , openly without fear of God. Wherefore it is said , &c. ] Thence it grew to be a common proverb , that when any man took the course of oppression and tyrannie , he was called , as I may say , another Nimrod . Vers . 11. Out of that land went forth Ashur , &c. ] According to ●he translation of Junius ( which is added in the margin ) the meaning is this , That Nimrod having built those foure cities before mentioned in the land of Shinar , enlarged his dominions further , even in Ashur or Assyria , and there built Nineveh , Rehoboth , &c. But methinks this other translation is not without cause retained in the text , namely that Ashur ( not the sonne of Shem , but one of the same name of Hams progeny , as in Gen. 4. we have many of Cains progeny of the same name with those of Seths ) went forth out of Shinar , and built Nineveh , &c. in the kingdome of Assyria : and indeed whence may we think it took the name of Assyria , if Nimro● , not Ashur were the founder of that Empire ? Vers . 18. And afterward were the families of the Canaanites spread abroad . ] Having spoken of the sonnes of Canaan , Sydon , Heth , Jebus , &c. he addes that in after-times there were severall families spread abroad in the land of Canaan , which took their names as is before expressed from these sonnes of Canaan . These are the sonnes of Ham , after their families , &c. ] That is , these are the sonnes of Ham , who according to their severall families and languages were the founders of severall nations in severall countreys . Vers . 21 The father of all the children of Eber. ] That is , of the Hebrews . Vers . 25. The name of one was Peleg . ] Peleg signifies division ; and he was so called because about the time of his birth languages were divided . CHAP. XI . ANd the whole earth was of one language ▪ and of one speech . ] Now Moses returns to relate more particularly that memorable story of the building of Babel , premising this in the first place by way of Introduction , that the whole earth was of one language , that is , that the men of the earth before the building of Babel spake all one language , and so had done 1757 years . Now that this language was Hebrew , it is by almost all learned men commonly agreed ; and not without cause , both b●cause all the names of the Patriarchs before and after the Floud are made of Hebrew words , and because it is not likely but the first language was continued by God amongst his Church , in that better progenie of Noah , that had no hand in the building of Babel . Vers . 2. And it came to passe as they , &c. ] To wit , The men or the inhabitants of the earth before spoken of , which is thus generally expressed , onely because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation ; for that Noah , Shem , and the rest of Noahs better progen●e were not present at the building of Babel , this ( if nothing else ) would plainly prove , becaus● the first language continued still in that holy line . The greatest difficultie of this place is , how it can be said of this Colony of men , that came now to the land of Shinar , which was Chaldea , that they journeyed from the East , since Armenia , where it is commonly held that Noah went out of the Ark , and near to which therefore the posteritie of Noah had doubtlesse hitherto dwelt , did not lie on the East of Chaldea where the tower of Babel was built . But to this I answer , that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat , where the Ark rested ( for so some conceive ) then this place is clear ; for they lie Eastward from the land of Chaldea , here called the land of Shinar : If we retain the common opinion , that those mountains of Ararat were the hills of Armenia , we must conceive that they had removed formerly from the place where the Ark rested , and settled themselves in some countrey that lay East of Chaldea , and thence turned again Westward , and planted themselves in this place . Vers . 3. And slime had they for morter . ] A kind of naturall lime plentifull in those parts , and slimie like pitch . Vers . 4. Lest we be scattered abroad upon the face of the earth . ] That is , left hereafter when this place proves too strait for us , we be scattered abroad upon the face of the earth in severall Colonies to severall places , let us now whilst we are together do some thing that may get us a name , leave some monument standing that may be famous throughout the world . Vers . 5. And the Lord came down to see the city and the tower . ] Here , as ordinarily elsewhere in the Scripture , God speaks of himself after the manner of men . God is every where present , and seeth all things at all times that are done upon the face of the earth , neither can he be properly therefore said to remove from one place to another ; so that this expression of the Lords coming down to see the city and the tower , &c. is onely to imply , 1. That however the Lord did awhile wink at this their madde and proud attempt , and suffered them to go on , as if he took no notice of it ; yet at length by his judgement upon them he discovered that he was present with them , and saw all their proceedings ; and 2. That this arrogant attempt of these Babel-builders was such , as did indeed upon exact enquiry , deserve the severity of Gods ensuing proceedings against them , and that God was most just and righteous in all that he did to them . Vers . 26. And Terah lived seventy years and begat Abram , Nahor ▪ and Haran . ] That is , he began to beget them ; one of these his sonnes was then born , to wit , Nahor : for that Abram was not born till the hundred and thirty year of his father Terahs age , is most plain , if we compare diligently these places together : Gen. 11. 32. And the dayes of Terah were ●wo hundred and five years ; and Terah died in Haran . Gen. 12. 4. And Abram was seventy five years old when he departed out of Haran . Act. 7. 4. And from thence when his father was dead he removed him into this land , &c. For had Abram been born in the seventieth year of his fathers age , when his father died two hundred and five years old , he must needs be one hundred thirty five years old : which cannot be . For when Abram went into Canaan , which was after his fathers death , Acts 7. he was but seventy five years old , Gen 12. 4. But on the contrary , if Abram was seventy five years old when his father died in Haran two hundred and five years old , it must needs follow that Abram was born when his father Terah was one hundred and thirty . Vers . 29. Milcah the daughter of Haran . ] If this were ( as some conceive ) another Haran , and not the brother of Abram , and so the following clause , the father of Milcah , the father of Iscah , be added to distinguish this from that other Haran , the brother of Abram ; then is there no difficulty in this place . But the most of Expositours conceive otherwise ▪ namely that both M●lcah and Sarai ( otherwise called Iscah ) were the daughters of Haran the sonne of Terah , and married to their uncles Abram and Nahor ; and yet is this no proof that such matches were then lawfull . Rather we may think that both Nahor and Abram were in a manner necessitated to marry their nieces , the sisters of Lot , and daughters of their brother Haran , because they would not match with strangers in those corrupt times that vvere generally fallen from the t●ue Religion ; and that these matches vvere by speciall toleration or dispensation from God , either at first permitted , or at least aftervvard allovved and approved , though othervvise unlavvfull by the common rule and lavv of Nature . Vers . 31. And Terah took Abram his sonne . ] To vvit , Abram having first discovered to him , hovv the Lord had in a revelation charged him to leave his countrey , and go into a land vvhich he vvould shevv him , to vvit , Canaan : for it is clear ▪ Act. 7. 2. that God appeared to Abram in Vr of the Chaldees , before he came to Haran , and commanded him to go into Canaan ; so that Abram first motioned this remove , though Terah be here first named , because he vvas the father of the family . And they came unto Haran and dwelt there . ] This first remove vvas vvith a purpose to go into Canaan ; but being stricken in years , or othervvise disabled for travel , he stayed there in Haran , and after a fevv years died . CHAP. XII . NOw the Lord had said unto Abram , &c. ] Novv Moses returns to shevv the cause both of Terahs removall vvith his family from Ur of the Chaldees , and of Abrams removall , after his father vvas dead , from Haran , vvhere for some years they had stayed : for vvhy did he not abide in Haran ? Moses telleth us , because vvhen God appeared to him in Ur of the Chaldees he had ( as is here related ) appointed him to go unto a land that he would shew him , namely , unto Canaan ; vvhich though God did not at first reveal unto him , yet aftervvard he told him . Vers . 2. And thou shalt be a blessing . ] That is , He shall not onely be blessed , but a blessing it self , namely , to his posterity , to vvhom it should be a blessing that Abram vvas their father ; yea so blessed should he be , that he should be a form of blessing , men saying ordinarily , The God of Abraham blesse thee , &c. and so making Abram an example of one singularly happy and blessed . Vers . 6. And Abram passed through the land unto the place of Sichem . ] Moses calls these places whither Abram removed by the names whereby they were afterward known , as sitting his speech to the men of that age werein himself lived . Vers . 11. Behold now I know that thou art a fair woman to look upon . ] It is eviden● that Sarah was at this time above threescore years old : for Abram was seventy five years old when he came first into the land of Canaan , vers . 4. and Sarah was but ten years younger then Abram , Gen. 17. 17. yet no wonder it is though Sarah was at these years fair , yea , ( vers . 14. ) very fair , not in the eye of her husband onely , but of the Egyptians also ; even her barrennesse was doubtlesse some help to the continuance of her beauty . But besides in those times when they lived so long the strength and beauty of women we may well think continued longer fresh and without any great decay then in these dayes ; whereto if we adde , that it is most likely that God did also by his Providence in a more speciall and extraordinary manner blesse Sarah in this regard , even in her otherwi●e declining years , it will not seem any way improbable , that Sarah should at this time be so wondrous beautifull . Vers . 13. Say , I pray thee , thou art my sister . ] That the Egyptians , knowing her to be his wife , might not kill him that then they might marry her , Abram adviseth Sarah not to deny but to conceal this truth , that she was his wife , and to say onely that she was his sister . Now though this were in a sense true , as Abram afterwards told Abimilech , Gen. 20. 12. because she was his near kinswoman , his brothers daughter , and such in those times were usually called brothers and sisters ; yet because by saying she was his sister , Abram intended that the Egyptians should conceive that she was not his wife , but free to be married to any other , and so did expose her to great danger in this regard , the course he took could not be warrantable , but proceeded from weaknesse of faith and humane frailty , though withall he might have some hope that God would prevent that mischief . Vers . 15. The Princes also of Pharaoh saw her . ] Pharaoh was the common name of all the Kings of Egypt , as Cesar was of all the Romane Emperours . And the woman was taken into Pharaohs house . ] I take it for granted , 1. That she was not abused by Pharaoh , because the Lord did so tenderly preserve her ch●stity upon a second exposing her to this danger , chap. 20. 4. But Abimelech had not come near her ; 2. That notwithstanding , she was some time in Pharaohs house : the particulars afterward mentioned of Pharaohs enriching Abram , and God plaguing Pharaohs Court , cannot be conceived to be all upon a sudden done . It is likely therefore that this taking her into the house was , both that the king might make known his pleasure of taking her to be his wife , and that she might be prepared for the match ( as we see the like , Esther 2. ) and that she might be entertained as beseemed her that was so beloved of Pharaoh . Vers . 17. And the Lord plagued Pharaoh , &c. with great plagues . ] What ●hese plagues were , the Scripture being silent , it is but a foolish curiositie to inquire . Vers . 18. And Pharaoh called Abram and said , &c. ] Pharaoh understanding either by revelation , as Abimelech , chap. 20. 3. God came to Abimelech in a dream by night , and said , &c. or by the conf●ssion of Sarai her self , or by some other means that Abram was Sarais husband , he presently apprehends that for this it was that he and his house vvere so plagued ; and therefore makes haste to restore her . Vers . 20. And Pharaoh commanded his men , &c. ] The reasons of this dismissing Abram and Sarah out of Egypt may be probably these : 1. Because he desired to have Sarah gone out of his sight ; 2. Because of his present displeasure , vvho no doubt vvas offended that by their means he vvas thus punished ; 3. Lest his houshold-servants or people stung vvith the sense of vvhat they had suffered , or envying the riches vvhich Abram had there gathered , should offer them violence , and so the land should be again plagued for them . And therefore vve see he doth not onely dismisse them , but also gives his servants charge to see them safely conducted out of his Dominions . CHAP. XIII . ANd Abram went , &c. into the South . ] Meaning the Southern parts of Canaan , vvhich lay next to Egypt , Gen. 12. 9. And Abram journeyed going on still towards the South : for othervvise , vvhen he vvent out of Egypt tovvard these parts , he vvent Northvvard . Vers . 5. And Lot also that went with Abram had flocks , and herds , and tents . ] Which implies also many servants that dvvelt in those tents . This Moses vvould imply , that although Lot had hitherto gone along still vvith Abram , yet he had an estate , a stock apart by himself ; they had their severall tents , flocks , herds , and servants , &c. Vers . 6. And the land was not able to bear them . ] There vvas not pasture and vvatering places enough for such a multitude of cattel ; and thence it seems the strife arose betvvixt their herdsmen . Vers . 7. And the Canaanite and the Perizzite , dwelled then in the land . ] This is added to shevv , that by reason the Canaanites and the Perizzites ( vvhich seem to be a family or colony of the Canaanites , Gen. 10. 18. Afterward were the families of the Canaanites spread abroad ) had settled themselves long before in that part of Canaan , and taken up the greatest and best part of the pasture , therefore Abram and Lot vvere straitned for their cattel ; and besides there may be a reason implied in these vvords , vvhy Abram vvas so carefull to stop all dissention betvvixt them , lest it might have been an offence to the Heathen . Vers . 10. And Lot lifted up his eyes , and beheld all the plain of Jordan , &c. like the land of Egypt , as thou comest unto Zoar. ] This clause , as thou comest unto Zoar , must in the sense of it be joyned to the first part of the sentence , and beheld all the plain of Jordan : for the meaning is this , That all the plain of Jordan even unto Zoar vvas exceeding fruitfull and pleasant like to Paradise and Egypt , vvhich by the overflovving of Nilus vvas ever esteemed a most fruitfull countrey . Vers . 15. For all the land which thou seest . ] That is , the whole land of Canaan : for he saith not , so much of the land as thou seest ; but , all the land which thou seest . To thee will I give it , and to thy seed for ever . ] To clear this place fully , we must knovv that in this promise of the land of Canaan , as under the sacramentall signe , the true and heavenly Canaan was also included . Heb. 11. 10. For he looked for a City which hath foundations , whose builder and maker is God. Again , we must know that by the seed of Abram may well be meant , 1. the people of Israel , as usually ; 2. Christ , as Gal. 3. 16. And to thy seed which is Christ ; and 3. all the faithfull members of Christ , both Jews and Gentiles , who in Christ are made the seed of Abram , children by promise . Rom. 9. 6 , 7 , 8. In Isaac shall thy seed be called . That is , they which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the seed . Now as the heavenly Canaan is here implied , this clause , for ever , we may extend to eternitie : for it is conferred upon Christ , and those that believe in him , the true seed of Abram for ever and ever . But the Promise hath primarily respect unto Canaan , that land which Abram now beheld with his eyes : and so conceiving the words , we must know that it is promised to Christ absolutely , who is the true Lord and owner not onely of the land of Canaan , but of the whole earth , and so shall be for ever . Psal . 2. 6 , 7 , 8. Ask of me , and I shall give thee the Heathen for thine inheritance , and the uttermost parts of the earth for thy possession ; and then to the Israclites it is promised for ever ; but conditionally , if they should ever walk in obedience before God. But there is no such condition expressed . I answer , 1. that the condition of temporall promises and threatnings is not alwayes expressed : as Jonah 3. 4. Yet fourty dayes and Nineveh shall be overthrown ; 2. that this condition is expressed elsewhere , Deut. 4. 25 , 26. When thou shalt beget children , and childrens children , and shalt have remained long in the land , and shall corrupt your selves , and make a graven Image , or the likenesse of any thing , and shall do evil in the sight of the Lord thy God , to provoke him to anger : I call heaven and earth to witnesse against you this day , that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possesse it ; and then 3. that it is implyed here though not expressed : I will give it ( saith the Lord ) to thy seed for ever : implying that if once they began to degenerate , and proved not a right faithfull seed , John 8. 39. then he vvould be no longer tied to this promise . CHAP. XIV . ANd it came to passe in the dayes of Amraphel king of Shinar , &c. ] It is not possible certainly to determine vvho these kings vvere , and vvhat their tecritories vvere ; but most probable it is , that they vvere but onely governours of cities . And Tidal king of Nations . ] In the Hebrevv it is , King of Gojim , vvhich may be kept unchanged , but the Greek and Chaldee translate it Nations . It seemeth they vvere of sundry families or populous ; as Galilee in that regard is called Galilee of the Nations , Isa . 9. 1. Vers . 3. All these were joyned together in the vale of Siddim , which is the salt sea . ] That is , in the dayes of Moses , vvhen he vvrote this history , this vale of Siddim , vvhere this battel vvas fought by the kings before named , vvas become a lakeo● sea , and called the Salt sea . For after the destruction of Sodome and Gomorrah , and those other cities that stood in this vale , either by the confluence of many vvaters and brimstone into it ( being before full of slime pits , or salt pits , as some reade it ▪ vers . 10. ) or by some other speciall and extraordinary vvork of God , that it might remain a continuall monument of Gods fierce indignation against the vvicked inhabitants of that place , it became a standing pool of putrid and unsavory vvaters , and vvas therefore called the Salt sea , Josh . 3. 16. as likevvise the lake Asphaltites , and the Dead sea ; because in those corrupt and stinking vvaters not so much as a fish could live ; yea , as Histories report , the birds that flevv over it vvere usually stif●ed vvith the noisome exhalations that did thence arise . Vers . 5. And smote the Rephaims . ] A people in the land of Canaan , Gen. 15. 20. And doubtlesse the chief reason vvhy Moses relateth hovv those foure confederate Kings did subdue and destroy both these and the other nations here mentioned , is the more to magnifie the goodnesse of God to Abram , in making him victorious over an army that had so easily before subdued and overrun so many strong and potent nations . And the Emims . ] A people inhabiting formerly the countrey vvhich after the Moabites possessed , Deut. 2. 9 , 10. And the Lord said distresse not the Moabites , &c. For I will not give thee of their land for a possession , &c. The Emims dwelt there in times past . Vers . 6. And the Horites . ] A people that dwelt in mount Seir untill the children of Esau drove them thence . Deut. 2. 22. As he did to the children of Esau that dwelt in Seir , when he destroyed the Horims from before them . Vers . 7. And smote all the countrey of the Amalekites . ] That is , all that countrey which in after-times was inhabited by the Amalekites . Amalek , of whom the Amalekites descended , was the grand-child of Esau , Gen. 36. 12. who was not yet born . It was not therefore the Amalekites that were now subdued by these Kings , but some other people that did now inhabit that countrey wherein afterward the Amalekites dwelt . Vers . 10. And the vale of Siddim was full of slime pits . ] This is mentioned as that which was an hinderance in their slight , and so a means of their greater losse . And the kings of Sodom and Gomorrah fled , and fell there . ] That is , were vanquished and overthrown there ; many of their souldiers slain , many falling into those pits , as we may well conceive they needs must , being once routed and in that disorder chased by the enemie . But the king of Sodom escaped , we see , vers . 17. And the king of Sodom we●t out to meet him . Vers . 14. He armed his trained men . ] This word , trained , may be meant both of civil , military , and religious discipline . But however since these men that Abram now carried forth with him were armed for warre , it is likely that he chose such of his men as were fittest for that service , & that had been trained up in the use of their arms , and are in this sense therefore called his trained men . Concerning the justice of this enterprise of Abrams , some question may be made : But for that we must consider , that though Chederlaomer had a just quarrell against the king of Sodom and the other neighbouring kings , whom he had now vanquished ( which cannot be certainly assirmed , because it is not expressed upon what grounds they had now cast off his yoke , having 12 years before been his vassals and tributaries ) yet Abrain undertaking this expedition onely for the rescuing of his kinsman Lot , and that doubtlesse by the speciall instinct of the spirit of God , this is abundantly enough to justifie what Abram now did in pursuing and vanquishing these kings that had taken Lot prisoner , and were carrying away both him and his and all that they had . And pursued them unto Dan. ] One of the springs of Jordan , where was also a town afterward called by that name of Dan. Vers . 18. And Melchisedek king of Salem brought forth bread and wine . ] That is , He brought forth provision vvherewith to refresh both Abram and those that were with him : for so the like phrase is used , Deut. 23. 3 , 4. An Ammonite or a Moabite shall not enter into the congregation of the Lord , because the● met you not with bread and with water in the way when you came forth out of Egypt . Being one of the neighbouring kings of Canaan , king of Salem ( which seems to be the same that was afterwards called Jerusalem . Psal . 76. 3. In Salem also is his , tabernacle ) by way of congratulating Abrams victory over these kings , whose prevailing power might otherwise have proved very prejudiciall to them all , he brought forth provision of severall sorts wherewith to feast Abram , and his confederates , and their souldiers . M●ichisedek signifieth king of righteousnesse ; and king of Salem , is by interpretation king of Peace . In both which respects S. Paul makes this Melchisedek , Heb. 7. 2. a type of Christ , who is the King of his Church , the king of Israel , John 1. 49. and not onely perfectly righteous in his own person , and therefore called Jesus Christ the righteous , 1. John 2. 1. but also , Rom. 10. 4. The end of the Law for r●ghteousnesse to every one that believeth , as was of old prophesied , Jer. 23. 6. This is his name whereby he shall be called , The Lord our righteousnesse : and so likewise , The Prince of peace , Isa . 9. 6. who hath by his death reconciled us unto God , and made our peace through the bloud of his Crosse , Col. 1. 20. Again , because the Scripture no where tells us who he was , or who were his parents , or of what stock he came ; nor makes any mention either of his birth or death , but presents him to us as one without father , without mother , without descent , having neither beginning of dayes nor end of life , Heb. 7. 3. and that purposely that he might be a figure of the Messiah ( which cannot be said of Job , Daniel , and others , vvho , though there be no mention made of their stock , birth and death , yet they vvere not also Kings and Priests unto God , as Mel●hisedek vvas ) therefore in regard of these also the Apostle makes him a notable type of Christ ; or one made like to the Sonne of God , vvho vvas indeed in regard of his humane nature without father , and in regard of his Godhead without mother , without descent , having neither beginning of dayes nor end of life . And he was the priest of the most high God. ] That vve may not vvonder at that vvhich follovvs , that a Canaanitish king should speak so religiously of the most high God , and vvithall take upon him to blesse Abram , as one much inferiour to himself , ( Heb. 7. 7. Without all contradiction , the lesse is blessed of the better ; ) or that Abram should pay him tithes , &c. Moses therefore tells us that this Melchisedek was not onely a vvorshipper of the true God , but also a Priest of the most high God , most eminent in those times undobtedly , in regard of that speciall dignitie , that he was both king of Salem , and Priest of the most high God. And herein also the Apostle maketh him a most remarkable type of Christ , Heb. 7. 2 , 3. because he was both king & Priest , and especially because he is here presented to us without any partner in his Priesthood as the Priests of Aarons order had , without any mention of any to whom he succeeded in his Priesthood , or that succeeded him , & so as one that typically abideth a Priest for ever , as the Apostle there speaks : for so indeed Christ is the one eternall Priest of his Church , as the Apostle saith , Heb. 7. 24. This man , because he liveth for ever , hath an unchangeable Priesthood . Very strange indeed it may seem that such a King and Priest should be found amongst the cursed nation of the Canaanites : but God can raise unto himself faithfull servants whereever he pleaseth , and conferre upon vvhomsoever he vvill an eminent measure of grace ; yea though the Church vvas to be continued in the posteritie of Abram , yet there is little question to be made , but that as yet there vvere some fevv of other families that vvere the true servants of God , as Job and his friends aftervvard were amongst the Edomites . Vers . 19. And he blessed him and said , &c. ] By the authoritie of his office , and in the name of God , he gives Abram his blessing , as the Priests in the lavv did the people , Num. 6. 23 , 27. Speak unto Aaron and to his sonnes saying , On this wise ye shall blesse the children of Israel , &c. vers . 27. And they shall put my name upon the children of Israel , and I will blesse them . It is likely he used a more ample form , and manner of blessing , then is here expressed : But if so , in this abbridgement which Moses gives us we have no doubt the summe of all : for this manner of blessing , though uttered prayer-vvise , implyeth an assured promise that the most high God should most abundantly blesse him . Vers . 20. And he gave him tithes of all , &c. ] He , that is , Abram , Heb. 7. 4. gave Him , that is , Melchisedek , tithes of all , that is , the tenth of all the spoil , Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abram gave the tenth of the spoils : for though he vvould take nothing of the spoil , vvhich had been carried from Sodom , unto himself , yet he might give of it to Melchisedek ; and besides he took questionlesse much from the vanquished vvhich belonged not to Sodom . However the tithes he gave unto Melchisedek , & that surely by way of homage & thankfulnes to God : for what was given to him in regard of his office was given to God : for Melchisedek himself being a king had no need of them . Vers . 22. I have lift up my hand to the Lord , &c. ] This may be meant either of an oath that he had taken , for that was an usuall custome in swearing to lift up the hand to heaven , Dan. 12. 7. And I heard the man clothed in linnen which was upon the waters of the river , when he held up his right hand , and his left hand unto heaven , and sware by him that liveth for ever ; or ( which differs very little ) of a vow made to God in his prayer . Vers . 23. Lest thou shouldst say , I have made Abram rich . ] That is , lest thou ( or any other ) should hereafter say , that by this victory I enriched my self , and so the extraordinary blessing of God upon me and mine should not be discerned and acknowledged ; and withall lest thou shouldst think or say hereafter , that I pretended the rescue of the afflicted , but did indeed look after the prey . Thus he preferres the glory of God , and the honouring of his Religion before his spoil which by right of warre belonged to him . CHAP. XV. Vers . 1. THe Lord came unto Abram in a vision . ] By this word vision , is sometimes meant a Revelation of God given to his servants in their sleep by a dream , which are also for distinction sake called nightly visions , Gen. 46. 2. And God spake unto Israel in the visions of the night : but this I cannot conceive to be such , chiefly because we have such a vision afterwards following this , vers . 12. A deep sleep fell upon Abram , and lo an horrour , &c. Again , by visions , are sometimes meant those apparitions which the servants of God have had being cast into a trance , which were onely spirituall objects of the mind , not of the bodily sense : This seems not to be such neither ; for many things are here said to have passed betwixt God and Abram , which cannot well be thought to have been onely in a trance , and not really done , as the killing and dividing of the heifer of three years old , &c. vers . 9 , 10. and besides , there would not have been then so great difference betwixt this vision , and that dream or trance mentioned vers . 12. and therefore I rather conceive this vision to have been an open apparition , which Abram beheld waking with the eyes of his body , though happely the Lord appeared in a more glorious manner then usually ; and therefore it is now added , that this was done in a vision . Fear not Abram , &c. ] This is spoken both that he might not be afraid of the majesty of God , who now in this vision appeared to him ; and also to comfort him in regard of that fear and trouble of mind wherewith he was oppressed , in regard that after so many promises from God he continued still childlesse , as appeareth by his answer ; and happely also to chear him up against the fear of those kings he had vanquished , who might now threaten revenge ; and therefore God tells him that he would be a shield to him to defend him against his enemies . Vers . 2. And the steward of my house is this Eliezer of Damascus . ] Abram doth not herein complain that Eliezer of Damascus , that is , who was born of parents of Damascus , was his steward ; but that he had no other stay of his house , that is , that he being childlesse wanted the comfort which other fathers had , he had not a sonne under him the guide and stay of his family , but all was in the hands of a servant at present , and would be enjoyed by him , he being dead , for want of an heir . Vers . 3. And Abram said , Lo , one born in my house is mine heir . ] The summe of this complaint is onely thus much ; That he had no other heir in his house , none to inherit that which he had , but onely his home-born servant , ( for we need not suppose that Abram had adopted any servant and made him his heire ) which Abram here bewails as one perplexed betwixt hope and fear , not as rejecting the promises of God concerning his seed , but as commending to God his sad estate and condition , and intimating his desire that God would at length remember the promise he had made to him , and send him an heir . Vers . 5. And he brought him forth abroad , &c. ] This therefore was done when the starres might be seen , either early in the morning ( and if so , then was there a whole day spent , as there might well be , in those passages afterward related ) or else in the evening ; and then it is here related beforehand , not in the order of time wherein it was done : for afterwards Moses speaks of what was done at sun-setting , vers . 17. And it came to passe , that when the sunne went down , and it was dark , &c. Vers . 9. And he said , Take me an heifer , &c. ] God appoints these things to be thus done , partly as a sacrifice to be offered to him , partly that they might be as signes of the covenant which he now makes with Abram ; for , because it was the manner of men when they made a solemn covenant to cut beasts in twain , and to passe between the parts thereof , as it were wishing the like to themselves if they brake the covenant , Jer. 34. 18. And I will give ( to wit , into their enemies hands ) the men that have transgressed my covenant , which have not performed the words of the covenant , which they had made before me , when they cut the calf in twain , and passed between the parts thereof ; therefore is the Lord pleased to use the same manner here with Abram . Vers . 13. Know of a surety that thy seed shall be a stranger in a land that is not theirs , and shall serve them , &c. ] This must be understood to be spoken not onely of their bondage in Egypt , but also of the whole time of their sojourning both in Canaan and Egypt . The whole time of Jacobs going thither till the Israelites went forth with Moses cannot be found above two hundred and fifteen years . The foure hundred years therefore here spoken of must begin with Isaacs birth : He was born Anno Mundi 2109. and from thence to the year of Israels going out of Egypt is but foure hundred and five years , which small odde number is not reckoned , as it is usuall in the Scriptures to leave out such small numbers in computation of times . Vers . 14. And also that nation whom they shall serve , will I judge . ] This is added particularly concerning Egypt , because there they suffered the heaviest affliction . Vers . 16. But in the fourth generation they shall come hither again . ] By Generations , I conceive , is meant the succession of children , grandchildren , and so forth in their severall ages ; and in reckoning of these foure generations we must begin with the children of the Patriarchs , who with their father Jacob went down into Egypt , and were ever reckoned the twelve severall stocks , out of which the Israel of God did grow in their severall tribes : so that the children of the twelve Patriarchs we account the first generation , their children the second , and so forward ; and this promise we see evidently performed , where we find Eleazar parting the land of Canaan . Josh . 14. 1. And these are the countreys which the children of Israel inhe●ited in the land of Canaan , which Eleazar the Priest , &c. distributed for i●h●ritance unto them . For Cohath the sonne of Levi who went with Jacob into Egypt , Gen. 46. 11. we must reckon of the first generation , Amram his sonne of the second , Aaron his sonne of the third , and Eleazar his sonne of the fourth . Vers . 16. For the iniquitie of the Amorites is not yet full . ] That is , the Amorites and those other sinfull nations mentioned afterwards ; this one , amongst whom Abram now dwelt , being by a figu●ative speech put for all . Vers . 18. In that same day the Lord made a covenant with Abram . ] This is added to shew the end of those visions formerly related , namely , that they were signes of the covenant which that day God had made with Abram . Vnto thy seed have I given this land , from the river of Egypt unto the great river , &c. ] That is , from the river Sihor unto the great river Euphrates . Some think that by the river of Egypt here Nilus is meant : but because we reade not that ever the Dominion of the Israelites reached so farre , and elsewhere in describing the bounds of this land , to wit , Josh . 13. 3. the river Sihor is mentioned as the river of Egypt , and Jer. 2. 18. Sihor and Euphrates are as here opposed one against the other , What hast thou to do in the way of Egypt to drink the waters of Sihor , or what hast thou to do in the way of Assyria to drink the waters of the river ? that is , Euphrates , called by way of eminency the river ; therefore most probably it is thought that by the river of Egypt Sihor is meant . A more difficult question concerning this place is , whether the bounds of the Israelites land did ever reach the other way so farre as Euphrates . But for this we must know that though the land which they inhabited reached no further Northward then Hamath , Numb . 34. 8. which was farre on this side Euphrates ; yet in the dayes of David and Solomon all that countrey as farre as Euphrates became tributarie to them , as we may see 2. Sam. 8. 3 , &c. and 1. Kings 4. 21. Solomon reigned over all the kingdomes from the river , ( that is , Euphrates ) unto the land of the Philistines ; and in this regard Euphrates is sometimes made the utmost bounds of the Dominions promised to Abrams posteritie . CHAP. XVI . Vers . 2. ANd Sarai said unto Abram , Behold now the Lord hath restrained me from bearing . ] This shews when Sarai began to think of procuring the promised seed by this course , namely , when it ceased to be with her after the manner of women , chap. 18. 11. for so much the words imply , as if she had said , As long as there was any hope I have waited , but now the Lord hath restrained me from bearing , that is , I perceive now there is no hope , the Lord hath locked up my wombe now for ever bearing ; and therefore we must seek the promise some other vvay . Vers . 5. And Sarai said unto Abram , My wrong be upon thee , &c. ] Though it be not expressed hovv Hagar discovered her contempt of her mistresse , yet considering that Sarai vvas so grave a Matron , of a svveet and meek spirit , and for her obedience therefore propounded as a pattern to other vvives , 1. Pet. 3. 6. by the violence of her passion at present expressed in such bitter language to her husband , we may probably gather that it was some notable insolencie in Hagar that had so highly provoked Sarai : for if we note them well , every word she speaks is excessively sharp ; for in these words , my wrong be upon thee , either she layes all the blame upon him , as if she had said , Thou art the cause o● all the wrong I have suffered , I blame not her so much as thee , thereby implying that either by shewing her too much respect , or by his connivance at her petulancy , he had emboldned her to carry her self with that insolence as she did ; or else she wisheth that her wrong , that is , the punishment of that injury , which she had sustained , might fall upon him , who had been the cause of it ; yea and perhaps she particularly desired , that since Hagar had despised her , and he had suffered it , that she might likewise at length carry her self as insolently toward him , and so her wrong might be upon him : And then again in the next words she upbraids him for his unworthy requitall of that respect she had shown to him in giving her handmaid into his bosome , that he might have children by her , and thereupon concludes with an imprecation , that God would judge and punish him for it , & so make it manifest what wrong he had done her : for that is the drift of those last words , The Lord judge between me and thee : all which discovers how strangely Sarai was at present overborn with passion : But thus in these bitter effects of Hagar being given to Abram , God was pleased to correct both Abram and Sarai for seeking to gain children to Abram by such an unwarrantable way . Vers . 7. And the Angel of the Lord found her by a fountain of water , &c. ] This Angel is expresly called J●hovah , vers . 13. And she called the name of the Lord , or Jehovah , that spake to her , Thou God seest me ; and he ascribeth unto himself that which is the onely proper work of God , vers . 10. And the Angel of the Lord said unto her , I will multiply thy seed exc●edingly , &c. both which are undeniable arguments , that this Angel was no other but Christ the sonne of God , who is also called the Angel of the Covenant , Mal. 3. 1. Ne●ther is it without cause that the place where Hagar was found is here thus particularly described ; for we may hence probably gather , 1. that she was flying home to Egypt her native countrey , for Shur was a town in the wildernesse between Canaan and Egypt , Exod. 15. 22. So Moses brought Israel from the red sea , and they went out into the wildernesse of Shur . 2. That wandring in this desert , where she might best escape , though they sent out after her , she was wearied and afflicted with travel and thirst , and thereby brought to rest her self at a fountain of waters ; & hereby the bitternesse of her spirit is seen , in that she was content to indure such inconveniences rather then abide in her mistris house . Vers . 11. Because the Lord hath heard thy affliction . ] He intendeth both Sarai's rough usage , and the misery wherein at present she was ; this affliction the Lord is said to have heard ; her afflictions spake when she held her peace , and God heard , that is , took pity of her in her trouble . Vers . 12. And he will be a wild man. ] This is principally spoken concerning Ishmael , but in a second place concerning his posteritie also . In the originall it is a man like a wild asse ; the meaning of it is this , he shall be of a fierce , warlike , untamed disposition , so that his hand shall be against every man , &c. that is , of such power and invincible courage and strength shall he be , that though all about him set themselves against him , he alone shall match them all , they shall get no good by opposing him ; and this must needs be a comfort to Hagar , to heare that her sonne should be of such might : And this therefore I conceive is especially meant by these words , though happely the vvild and savage condition of his life may also be implied . Gen. 21. 20. And God was with the lad , and he grew , and dwelt in the wildernesse , and became an Archer . And he shall dwell in the presence of his brethren . ] That is , He and his posteritie shall dwell near unto his brethren , the other sonnes of Abram and their posteritie : As if he had said , Though Abram shall have other children , yet shall Ishmael thy sonne be great amongst them : for in these words is implyed ▪ 1. that his seed as a severall Nation should dwell apart by themselves ; 2. that this their countrey should border upon that of their brethren ; 3. that he should be of that power , that though his brethren should envy his prosperity , he should yet dwell i● their presence , and they should not be able to overbear him . Vers . 13. And she called the name of the Lord that spake unto her , Thou God seest me . ] That is , under this name , and for this cause , she magnified the Lord , that his eye of providence had watched over her , to comfort her in this her a●fliction , and to reduce her again into the right way : As if one should say of David , in regard of that we reade , Psal . 65. 2. O thou that hearest prayer , &c. that he called the name of the Lord , Thou God that hearest prayer . For she said , Have I also here looked after him , that seeth me ? ] This is rendred as a reason , why she magnified God under that attribute , Thou God seest me , to wit , because by this appearing of God to her she now ●ound by experience that the eye of God did watch over her for good ; and this she expresseth by way of an interrogation , the better to set forth the joy of her heart , Have I also here looked after him that seeth me ? as if she should have said , How can I enough wonder at this favour , that the Lord Jehovah , whose eye doth ever behold me , should afford me the honour to behold him , even me that am a poore bondmaid , and that here in the wildernesse , when I was run away from my mistris , yea and that I should see him too without perill to my life , being still alive after I have seen the Lord my God , and so able to look after him . And indeed this phrase which she useth , of looking after him , seemeth to have reference to her gazing after him when he ascended up from her ; and by this phrase , it is likely she expresseth her beholding God rather then by any other , because at his departing he manifested his glory more then before , which made her gaze after him : as the angel did to Gedeon , and therefore it is said that when the angel departed Gedeon perceived that he was an angel of the Lord : And Gedeon said , Alas O Lord God : for because I have seen an angel of the Lord face to face , Judges 6. 22. & Christ at his ascension , which made the angels say , Ye men of Galilee , why stand ye gazing up into heaven ? Acts 1. 11. This I conceive is the plain meaning of this place . Yet there is another exposition which seems not improbable , namely , that Hagar doth in these words acknowledge the mercy of Gods preventing grace , in that he ●ad taken care of her even when she minded not him , and blames her own blockishnesse and disregard of Gods providence over her : Have I here , saith she , looked after him that seeth me ? as if she had said , God hath long watched over me for good , and I never regarded it ; it is vvell that yet at length through Gods preventing grace , in appearing to me here in my distresse , I have been quickened to take notice of his fatherly care over me , and so to look after him that seeth me . Vers . 14. Wh●refore the well was called Beer-lahai-roi . ] That is , the well of him that liveth and seeth me ; and thus Hagar makes the name of this well a memoriall to all posterity , how the eye of the ever-living God did vvatch over her in the time of her affliction . CHAP XVII . Vers . 1. I am the almighty God , walk before me and be thou perfect . ] That is , I am thy God , almighty and all-sufficient to do all those great things which I have promised thee , however impossible they may seem in the eye of reason , and whatever can be expected from me ; and therefore trust in me , and let thy whole conversation be alwayes as in my presence , perfect , that is , upright and sincere , to do all that I have commanded thee . Vers . 4. And thou shalt be a father of many nations . ] This is meant both of Abrams naturall posteritie ( for out of his loyns came the Ishmaelites , the Edomites , and many other nations by the children of Keturah ) and also of all Christian nations in the world , as Paul expoundeth it , Rom. 4. 16 , 17. Therefore it is of faith , that it might be by grace , to the end the promise might be sure to all the seed ; not to that onely which is of the law , but to that also which is of the faith of Abraham who is the father of us all , as it is written , I have made thee a father of many nations . Gal. 3. 28. Ye are all one in Christ ; and if ye be Christs , then are ye Abrahams s●ed , and heirs according to the promise . Vers . 5. Neither shall thy name any more be called Abram , &c. ] Abram signifieth a high father ; and the fi●st letter of Hamon ( an Hebrew word signifying a multitude ) being put to it maketh Abraham , as if it were Abrahamon , that is , a high father of a multitude of nations . Vers . 10. This is my Covenant , &c. ] The circumcising of the Israelites male children , here enjoyned Abraham and his posterity , is said to be Gods covenant , because it was a token of the covenant , as is expressed in the following verse ; a signe and seal both on Gods part , that he would give them the Lord Christ , the promised seed out of the loins of Abraham , and in him accept of them for his peculiar people , forgive their sinnes , and cleanse them from their naturall corruptions ( which was signified by the paring away of their foreskins ) and on their part that they would believe in this their Messiah , and as Gods peculiar people put off the old man with all his deceiveable lusts , and as new creatures serve the Lord their Creatour in holinesse and righteousnesse all the dayes of their life ; and therefore is circumcision called the s●al of the righteousnesse of faith , Rom. 4. 11. Vers . 13. And my covenant shall be in your flesh , &c. ] That is , Circumcision shall be in your flesh unto the coming of the Messiah , as long as ever the Church shall continue onely in thy naturall seed ; for an ●verlasting covenant , that is , for a signe of that everlasting covenant which I have made with you : for though the outward signe was changeable , yet the covenant it self remaineth one in substance for ever . Vers . 14. And the uncircumcised man-child , whose flesh of his foreskinne is not circumcised , that soul shall be cut off , &c. ] That is , That man , who not being circumcised in his childhood did afterward also wilfully and contemptuously neglect that signe of Circumcision , shall be cut off from his people ; and that because ▪ as is expressed in the following words , such men had broken and wilfully despised Gods ●ovenant , which cannot be said of infants dying in their infancie . Now the cutting off from Gods people here threatned , was , 1. that God would not reckon him one of his people , nor receive him hereafter into the societie of the Saints in heaven ; and 2. that the Israelites were to esteem also of him as an heathen ; for that the Magistrate was appointed to cut off such an one by the sword , we do not any where certainly find . Vers . 15. Thou shalt not call her name Sarai , but Sarah . ] The same letter is added to her name , that was to her husbands before , that it might be to both a pledge and signe of the same promise , to wit , that out of them should come a multitude of people : which the name also in part signifies ; for Sarah signifies a Lady or Princesse . Vers . 17. Then Abraham fell upon his face . ] This bowing of himself , was not onely an expression of reverence , but also of thankfulnesse and was therefore a signe that he believed , what God now promised . And laughed . ] He laughed not at the promise , as thinking it a fable , and concluding it impossible , but as being overjoyed and even amased with those welcome tidings . Rom. 4. 19. And being not weak in faith , he considered not his own body now dead , &c. nor yet the deadnesse of Sarahs wombe . And said in his heart , Shall a man-child be born to me , &c. ] By this it appears that his carnall reason began to struggle against his faith : neither yet is this contrary to that which the Apostle saith , Rom. 4. 20. That he staggered not at the promise of God through unbelief : for he did not stand in suspence whether he should believe the promise or no , he did not thus stagger ; but even whilest he imbraced the promise with joy , his reason made this objection : and thereby his faith becomes more glorious , that his carnall reason thus opposing it self , yet his faith prevailed so farre , that he would not hearken to this suggestion , but resolved to hope even again●t hope . Vers . 18. And Abraham said unto God , O that Ishmael might live before thee ! ] Abraham speaks not this as rejecting Gods promise , as if he had said , having Ishmael I desire no more ; nor as despairing of the promise , , as if he had said , I should have but little hope , if I had not more hope in Ishmael already born , then in the promised sonne of Sarah ; indeed it is not possible that we should have a sonne at this age , and therefore , O that Ishmael might live , &c. but these words proceed chiefly from Abrahams fatherly affection towards Ishmael ; being thus assaulted by those forementioned thoughts of his carnall reason , whilest his faith opposed them , suddenly his affections , moved with the thought of Ishmael , make him as it were to forget all other things to beg for him : as if he had said , Though I cannot conceive how it should be , yet I gladly imbrace the promise ; but however , oh that Ishmael might live in thy sight ! do not cast off Ishmael , but let him live in thy favour : So that this is spoken out of a mind that did yield to the promise , but yet was troubled , and perplext , and solicitous for Ishmael . CHAP. XVIII . Vers . 1. ANd he sat in the tent doore in the heat of the day . ] That is , at noon-tide . This is expressed , both to shew the occasion of his sitting in the tent doore , to cool and refresh himself ; as also to imply the reason of the courtesie he proffered to these Angels ( whom he supposed to be strangers ) because at such time travellers are wont to wax faint and hungry . Vers . 2. And to , three men stood by him , and when he saw them he ranne to meet them . ] Their appearance being undoubtedly such , as made it manifest to Abraham both that they were strangers travelling that way , and also such strangers as were worthy both of that entertainment and respect which he afforded to them . Vers . 3. And said , my Lord , if now I have found favour in thy sight , &c. ] He directs his speech to one , as it seems , because he appeared in more excellency and with signes of greater worth then the rest . Vers . 6. Make ready quickly three measures of fine meal . ] That is , as it is probably thought , three pecks , or thereabouts , whether more or lesse . Vers . 8. And they did eat . ] For as these Angels had true bodies for the time , and did truly walk and speak , so they did also truly eat : if there were no necessitie of food , for the sustenance of those their assumed bodies , which were erewhile happely to be dissolved again by the power of God , yet it was requisite for the present dispensation of that service , which God had imposed upon them , to wit , their appearing to Abraham , that he might not yet know but that they were men , till God was pleased to discover it to him . Vers . 9. And they said unto him , Where is Sarah thy wife . ] Thus by naming Sarah they first discover themselves to be not men but angels . Vers . 10. And he said , I will certainly return unto thee according to the time of life . ] We do not find that this return was by the angels appearing again , but by the accomplishment of the thing promised , in regard whereof it is said , chap. 21. 1. And the Lord visited Sarah as he had said , to wit , when Isaac was born . And by this phrase , according to the time of life , cannot be meant any thing but this , that so many moneths thence , as is usually ( according to the ordinary course of Nature ) from a womans first conception to the birth of her child , Sarah his wife should have a sonne : for that promise when God appeared before in the former chapter was just a year before Isaac was born , chap. 17. 21. But my covenant will I establish with Isaac , whom Sarah shall bear unto thee at this set time in the next year ; since when Abraham had been circumcised , and had recovered the pain and sorenesse thereof . Vers . 12. Therefore Sarah laughed within her self . ] Because she deemed it so unlikely , if not impossible , that she should now have a child , she did inwardly laugh at what she heard spoken . She laughed within her self , she did not break out into loud and open laughter , but was inwardly affected as those use to be that laugh at any thing related , which they desire but cannot believe it will ever be : and this concerning the secrecy of her laughter , that it was within her self , is thus particularly expressed , to intimate , 1. Why she did so readily deny it , because it was indeed an invvard smiling rather then an outvvard direct laughter , and such as could not therefore by others be heard or discerned ; 2. Why she vvas afraid vvhen he took notice of it , to vvit , because she began novv to conceive that doubtlesse he vvas more then man that could discern the invvard affections of her heart . Hovvever , doubtlesse she laughed , not as Abraham before did for joy , but as doubting the accomplishment of vvhat vvas spoken , and vvas therefore reproved ; though aftervvard she believed , vvhen she knevv vvho it vvas that said it : and therefore is her faith commended , Heb. 11. 11. Through faith also Sarah her self received strength to conceive seed , &c. Vers . 13. Wherefore did Sarah laugh , saying , Shall I of a surety bear a child which am old , &c. ] Though these be not the very words of Sarah , mentioned v. 12. yet they are the very same in effect : for in those words , After I am waxed old shall I have pleasure , my Lord being old also ? by affirming that both she and her husband , by reason of their great years were now past the naturall pleasure of the marriage-bed , her aym was to imply how much more unlikely it was , that she should conceive at those years and bear a child ; yea , perhaps these very words here alledged by the Lord , were then also added by Sarah , though they be not there expressed : for the Scripture in setting down such passages of the History doth not alwayes expresse all that was spoken , but onely the summe and substan●e of what was spoken . Vers . 14. At the time appointed , &c. ] Compare this place with chap. 17. 21. and the 10. verse of this chapter . Vers . 18. S●eeing that Abraham shall surely become a great and mighty nation & all the nations , &c , ] This is the first reason vvhy the Lord vvould not hide from Abraham vvhat he meant to do unto Sodom , to vvit , because he vvas so precious in his eyes , and one vvhom he had hitherto honoured above others as his speciall favourite . Having appointed him to be the stock of so great and mighty a nation , his peculiar people , yea the stock out of vvhom that blessed seed should spring , in whom all the nations of the earth should be blessed , he vvould not execute so notable a judgement upon a people so near to him , and not acquaint him vvith it : vvhich agreeth vvith that , Amos 3. 7. Surely the Lord God will do nothing , but he revealeth his secrets unto his servants the prophets . Vers . 21. I will go down now and see , &c. ] This is a figurative speech , usuall in the Scriptures , wherein God stooping to our capacity speaks of himself after the manner of men . He being every where present , cannot move from one place to another ; and knowing and seeing all things , needs not make any search or inquisition to inform himself ; yet thus is he pleased here to speak of himself , 1. To shevv that there vvas manifest and just cause for the Lords severitie in punishing the Sodomites , as aftervvards he did ; 2. To intimate hovv patient and long-suffering the Lord vvas tovvards them , and hovv unvvilling to destroy them ; had they not been so extremely and desperately bad , as they vvere ; and 3. To teach Judges by his example not to punish rashly , but alvvayes to try and examine causes before they passe sentence . Vers . 22. But Abraham was yet before the Lord. ] In the beginning of the chapter vers . 2. mention is made of three men that appeared to Abraham , as he sate in his tent doore , to vvit , the Lord Christ , vvho is often in this chapter called Jehovah , and tvvo angels that attended him ; and vers . 16. that they vvent avvay from Abrahams tent , and that Abraham accompanied them : But novv the Lord having ( as they vvent along ) imparted to Abraham vvhat he meant to do to Sodom , tvvo of the three vvent avvay tovvards Sodom , to vvit , the tvvo angels , as they are expressely called , chap. 19. 1. And there came two angels to Sodom ; and the third , vvho is here called the Lord Jehovah , stayed still vvith Abraham , and that ( as these vvords seem to imply ) because Abraham ( though they had as it vvere dismissed him , and taken their leave of him ) yet stood still before the Lord , as men use to do , that being to part , yet stirre not , because they have somevvhat to say ; and so the Lord abode still vvith him , and condescended to heare the requests vvhich he made for that sinfull citie . Vers . 25. That be farre from thee to do after this manner , to slay the righteous with the wicked , &c. ] The righteous are sometime taken away in the same publick calamitie together with the wicked , but the end is diverse : the one are taken away by the hand of justice , the other in mercy ; as the chaff and wheat are beaten by the same flail . Now God had spoken of the Sodomites as men to be destroyed by his hand of justice , and in a way of vengeance ; and in this sense does Abraham reply , assured that God would not so cut off the righteous with the wicked . CHAP. XIX . Vers . 2. ANd they said , Nay but we will abide in the street , &c. ] Thus by this civill refusing at first the courtesie prosfered , they make the better tryall of the affection of this holy man ; and besides , it is likely their purpose was indeed to abide in the streets , that so they might observe the manners of the people , had not Lot been so importunate with them . Vers . 3. And they did eat . ] See chap. 18. vers . 8. Vers . 4. But before they lay down the men of the city , even the men of Sodom , compassed the house round , &c. ] Doubtlesse the outward appearance of the two angels that were come to Lot was as of young men of rare and extraordinary beauty and comlinesse of person , whereof there being notice taken by some of the profane inhabitants of the city , the report thereof was soon spread abroad in the city , and so presently they flocked together from all places , and joyned together in this horrible and abominable attempt which is here related . Vers . 8. I have two daughters which have not known man ; let me , I pray you , bring them out unto you , &c. ] Questionlesse this prosfer of Lots was unwarrantable and sinfull : for though in evils of punishment we may chuse a lesse to avoid a greater , yet in the evils of sinne all choice is unlawfull : if we may not do evil that good may come of it , Rom. 3. 8. much lesse may we do any evil to prevent others from doing some greater evil . It would not have been lawfull for Lots daughters to have yielded themselves to have been defiled by these varlets , thereby to have taken them off from that fouler sinne of Sodomy , which they had resolved upon ; much lesse was it lawfull for him to resolve that he would bring them forth and deliver them up to the lust of this rabble , that they might do what they list to them : for he had no such power over his daughters , especially if he had already espoused them to husbands , though they were not married , as many Expositours think he had . But yet it was no wonder at all that Lot , though a righteous man 2. Pet. 2. 7. and highly beloved of God , should thus forget himself , considering 1. that in such a sudden disturbance caused by the fear of such a horrid villany so violently pursued , he could scarce have so much liberty as to ponder any thing that came into his mind ; 2. that his zealous care for preserving his guests against such a horrid wickednesse might so farre transport him as to make him on a sudden judge it better to yield to any thing then to give way to their detestable desires ; and 3. that he might deceive himself with a vain hope that in this strange proffer made by a father they would reade so much of the grievous distraction of his mind , as would make them relent , and neither desire what he had proffered , nor prosecute what they had at first desired . Vers . 9. This one fellow came in to sojourn , and he will needs be a judge . ] By this it may appear that Lot had not onely grieved inwardly and vexed his righteous soul with the unclean conversation of these wicked men , but had also , as occasion was offered , reproved them for their wickednesse , and done what he could to teach them better , and to disswade them from those lewd courses , which were otherwise likely to bring Gods judgement upon them ; and hence it is that they now twit him with taking upon him to be a judge amongst them , and with thinking ( a stranger though he were ) to govern them and to order them in every thing as he pleased . Vers . 11. And they smote the men that were at the doore of the house with blindnesse . ] Their continuing to seek for the doore , and departing home when they had wearied themselves in vain , argues that they were not utterly deprived of sight ; onely their eyes were dazled in such a manner that they were as men blind in regard of that object they looked after ; though they saw other things , they could not see his doore ; or happely though they saw the doore before them , they knew not where it sto●● , nor how to come at it . Vers . 14. And spake unto his sonnes in law . ] Some understand this of certain men in the city that were contracted to his two virgin daughters , of whom mention was before made , vers . 8 and that they were yet therefore in their fathers house ; but others understand it of the husbands of other daughters of his , that were already married into the city , which seems best to agree with the text . But if so , then we must farther consider though his sonnes in law are here onely mentioned , as the heads of the families , yet their wives if living were also spoken to . And hence it may seem was Lots lingring , that he should leave his children to be destroyed ; and the Angels command , vers . 15. Take thy two daughters that are here , intimating that he might not wait for the other that were not there . Vers . 17. And it came to passe , &c. that he said , &c. ] To wit , one of the Angels ; to whom Lot therefore afterward directs his speech in the singular number , because it was he that had given him the charge of flying to the mountain . Look not behind thee . ] This was enjoyned Lot , 1. thereby to expresse how detestable the inhabitants of Sodom were , a people hated of God , and unworthy of the commiseration of good men , for whom it was not fit he should take the least thought or care ; 2. To teach him hereby , that he was so to be affected with Gods me●cy in delivering him from that wicked cursed place , and the judgement that was now to fall upon them , that he was not to mind nor regard his house , cattel , or whatever other riches he was to leave behind , or in the least degree to repent of his coming away ; and accordingly is the very same phrase used , Luke 9. 62. No man having put his hand to the plow and looking back is fit for the kingdome of God ; 3. To intimate with what speed they were to haste away , not to hinder their flight so much as by looking back upon the city . Vers . 19. And I cannot escape to the mountain , &c. ] Because the mountain was so farre off , he fears lest ere he could get thither the destruction should be poured forth , and he should be overtaken in it ; and therefore desires that Zoar might be the place of refuge for him , which was nearer at hand . Vers . 21. And he said unto him , See , I have accepted thee concerning this thing . ] The Angel , not without Gods direction undoubtedly , yields to the weaknesse of his faith , and grants his request ; but as God doth usually grant his servants those requests which he doth not approve of , that they may by their own experience see their folly , and that it is still better for them to follow his direction : for thus it was with Lot , who afterwards vers . 30. feared to dwell in Zoar , and then therefore found that he had done best it at first he had followed the angels counsel in flying to the mountain . Vers . 22. Therefore the name of the city was called Zoar. ] Which signifies little : before it was called Bela , chap. 14. 2. And the king of Bela , which is Zoar. Vers . 23. The sunne was risen upon the eart● , &c. ] This I conceive is thus expressed , 1. To shew how narrowly Lot escaped the destruction that fell upon the Sodomites : It was break of day when the Angels hastened him and his to get them out of Sodom , vers . 15. And when the morning arose , then the Angels hastened Lot , saying , Arise , &c. and by that time the sunne was risen , the judgement threatned fell upon Sodom , whereby no doubt Lot was brought to see and acknowledge both his own folly in lingring so long , and the goodnesse of God in forcing him away , and not suffering him to stay there any longer ; and 2. to make it the more manifest that this judgement was extraordinary and supernaturall , and how suddenly the inhabitants of these wicked cities were overwhelmed with the storm of Gods fiery indignation , without any warning given them , when doubtlesse they had not the least fear of any such mischief that was coming upon them . The sunne rose as fairly that day , as upon other dayes : and yet presently a showr of fire and brimstone fell upon them , and consumed them all . Vers . 24. Then the Lord rained upon Sodom and upon Gomorrah , &c. ] Sodom and Gomorrah are here mentioned as the chief ; but withall Admah and Zeboiim were also destroyed . Deut. 29. 23. Like the overthrow of Sodom and Gomorrah , Admah and Zeboiim , which the Lord overthrew in his anger , &c. Now , from the Lord is here added in the end of this clause , Then the Lord rained upon Sodom and upon Gomorrah brimstone , and fire from the Lord , the more emphatically to expresse that it was not by any ordinary course of nature , but by the immediate almighty power of God. And doubtlesse it was the supernaturall and miraculous work of the Lord , and not from any naturall cause , that such showers , not of water , as when the old world was drowned , but of fire and brimstone should fall from heaven upon these cities , who did therein fit the punishment to the sinnes of those that were destroyed thereby . They burned vvith vild and unnaturall lusts , and therefore against the ordinary course of nature fire falls down from heaven and devours them , and their stinking abominable filthinesse is punished with the stench of brimstone mingled vvith fire ; yea this fire and brimstone vvas but a forerunner of their everlasting punishment in that lake which burneth with fire and brimstone , for evermore , Rev. 21. 8. for so the Apostle S. Jude saith that Sodom and Gomorrah suffered the vengeance of eternall fire , Jude 7. Vers . 26. But his wife looked back from behind him , &c. ] That is , Lot going before , and his wife follovving behind him , she looked back from behind him tovvards Sodom , to vvit , as doubting vvhether any such judgement vvould fall upon Sodom as vvas threatned , or lingring in her desires after those friends , that vvealth and estate vvhich they had left behind them ; and thus she did rebell against the expresse commandment of the Lord given before to Lot , vers . 17. and in him unto all that vvere with him , and that vvhen God had afforded her such an extraordinary mercy to fetch her avvay by his angels from Sodom vvhen it vvas to be destroyed , and so vvas turned into a Pillar , or statue , of salt , not such salt as vve ordinarily use , vvhich being vvet vvill melt and turn into vvater ( for it vvas to stand as a monument of her infidelity and disobedience ) but a kind of rockie minerall salt , vvhich vvill endure all vveathers and not vvaste avvay . Vers . 29. God remembred Abraham , and sent Lot out of the midst of the overthrow . ] That is , God remembred his promise , vvhereby he had ingaged himself to Abraham , not onely to blesse him in his own person , but those also for his sake that were dear unto him , chap. 12. 2. And thou shalt be a blessing : I will blesse them that blesse thee : and he remembred the requests vvhich Abraham had made to him for Sodom , and that in the behalf of those fevv righteous ones , that might be in that citie , pressing him particularly vvith this , that the righteous might not be destroyed vvith the vvicked , and so he saved Lot for Abrahams sake . It is true indeed that God had respect to the piety and righteousnesse of Lot in delivering him : for so the Apostle faith , 2. Pet. 2. 7 , 8. That he delivered just Lot , and that because the righteous soul of this good man was vexed from day to day in seeing and hearing the filthy conversation of those vvicked vvretches ; but this doth not exclude that vvhich is here said concerning Abraham . There may be divers causes of one and the same effect : the main cause of all vvas Gods free grace both to Abraham and Lot , and not any merit in them ; but subordinate hereunto there vvere also other inducements , to vvit , the joynt respect that the Lord had to the righteousnesse of Lot his faithfull servant , and to the intercession of Abraham , as here is expressed . Vers . 30. For he feared to dwell in Zoar , &c. ] The cause of this fear is not expressed , but may probably be thought to have been , either that seeing the abominable sinnes of that citie , he feared lest God vvould also destroy that ; or else , that he doubted lest because of his escape the people vvould fall upon him , as the cause of the overthrovv of those neighbouring cities : and indeed his hiding himself in the cave makes this most probable . Vers . 31. And there is not a man on the earth to come in unto us , &c. ] Some conceive that they did verily think that all nations of the earth vvere destroyed by fire ; but many things make this improbable : 1. Their knovvledge that Zoar vvas not destroyed , and that the Angels had promised that it should not be destroyed ; 2. Their seeing that the shower of fire , which had burnt up those cities of the plain , reached not so farre as the mountains wherein at present they were ; 3. The remembrance of Abraham their uncle , a righteous man , not like to be destroyed ; and 4. That last clause , after the manner of all the earth , which seems to be spoken of the time present , that they were deprived of that society with man which every-where else they did enjoy . Others conceive that she meant onely this , that there was not a godly man , with whom onely they durst marry . They take the perishing of their sisters in Sodom , to be a punishment of God upon them for their marrying with the wicked Sodomites ; not daring to do so therefore , and grieving by this means to be deprived of the common blessing of mankind , they resolve upon a more wicked course . But I rather conceive thus of the place : Lot and his daughters flying in some great fear into the mountain , and being there in a manner mured up in a cave , his eldest daughter utters these words as a complaint that by this solitary life they were deprived of all hope of marriage ( the common blessing of all the earth ) There is not a man in the earth to come in unto us : That is , here we live in a cave without society of any but our selves , and it is to us all one , as if there were not a man upon the earth ; Come let us make our father drink wine , &c. But indeed any of these expositions may be imbraced : for whatever absurdity there is in their resolutions , must be ascribed to their fear , that passion blinding men , and driving them upon any absurd thoughts or courses . Vers . 32. Let us make our father drink wine . ] To wit , the wine which they had brought from Zoar. Vers . 37. And called his name Moab , &c. ] Moab , is by interpretation , of the father , and Benammi , is sonne of my people , or sonne of my kindred . In both names ●here was a memoriall of their incestuous procreation : That which these daughters of Lot it seemed boasted of , was their having children of their own kinne , not of the f●ithlesse and cursed nations . CHAP. XX. Vers . 1. ANd Abraham journeyed from thence , &c. ] The cause of this remove is not expressed ; but in likelyhood it was , because of some inconveniency arising from the late fearfull destruction of Sodom . Vers . 2. And Abimelech , king of Gerar , &c. ] Abimelech was the common title of the kings of Palestina , as Pharaoh was of the kings of Egypt . Psal . 34. the title , A Psalme of David when he changed his behaviour before Abimelech . Vers . 3. But God came to Abimelech in a dream by night . ] By that which we reade , verse 17. So Abraham prayed unto God , and God healed Abimelech , and his wife , and his maid-servants , &c. it appears that presently upon the taking of Sarah , the Lord struck Abimelech with a dangerous sicknesse , and plagued his Court with a strange disease : Now in his sicknesse the Lord by a dream ( the extraordinary glory whereof was undoubtedly such , that Abimelech might easily perceive it came from heaven ) informs him of the cause , and tells him he was a dead man , which must be understood conditionally , unlesse he restored Abrahams wife , vers . 7. Now therefore restore the man his wife ; for he is a Prophet , and he shall pray for thee , and thou shalt live : and if thou restore her not , know thou , that thou shalt surely die , &c. Vers . 4. Wilt thou slay also a righteous nation . ] That is , him and his people , vers . 18. For the Lord had fast closed up all the wombes of the house of Abimelech . Vers . 7. For he is a Prophet . ] They are called Prophets in the Scripture to whom the Lord did more familiarly reveal his will , then to other men , and by whom he did teach and instruct others : Such was Abraham , Gen. 18. 17 , 18 , 19. And the Lord said , Shall I hide from Abraham that thing which I do ? seeing that Abraham shall surely become a great nation , &c. For I know that he will command his children and his houshold after him , &c. And of this the Lord gives notice to Abimelech , 1. That he might not dare to detain Sarah , because her husband was not an ordinary man , but a Prophet , one in speciall favour with God , whose wrongs God would surely avenge , Psal . 105. 15. Touch not mine Anoynted , and do my Prophets no harm ; 2. That he might hope by his prayers ( being a man so prevalent with God ) to have the plague removed that was laid upon them . Vers . 12. And yet indeed she is my sister , &c. ] He addes , to excuse himself , that it was not altogether false which he had faid , because it was true in a sense , that she was his sister ( as in the same sense Lot and he are called brethren , Gen. 13. 8. For we be brethren ) namely , because she was the daughter of his father , though not of his mother : And for the clearing this , the Hebrews hold that Sarah was that Iscah , the daughter of Haran , Abrahams brother , as being the sonne of Terah , though by another woman ; for this being yielded , she was indeed the grandchild of Terah , Abrahams father , and so might be called the daughter of his father ( as Jethroes daughters are called Revels , who was their grandfather , Exod. 2. 18. ) and yet withall not be the daughter of his mother , because descended from the former of Terahs wives , whereas Abraham was born of a latter wife . Vers . 16. Behold he is to thee a covering of the eyes , &c. thus she was reproved . ] This place is diversly translated , and accordingly there are severall expositions given of it , but according to this translation of ours , the meaning must needs be this ; Abimelech puts her in mind that her husband ought to be as a veil unto her , to cover her as it were from the eyes and desires of all others ; and therefore Moses addes , thus she was reproved , that is , though this speech of his may not seem at first to imply so much , yet in truth he did thereby though covertly yet sharply reprove her ; for it was all one as if he had told her , that by denying her husband , she had in a manner unveiled her self , and laid her self open to the unlawfull desires of other men , and was guilty her self of those dangers , whereinto she had fallen . God had made her husband the guardian of her chastity , and by denying him she had exposed her self to the lusts of others . Thus was godly Sarah , to her greater shame , reproved by a profane king , and instructed how better to carry her self hereafter . Vers . 18. For the Lord had fast closed up all the wombes of the house of Abimelech . ] What closing up of the wombe this was , it is hard to say . Some think onely that God had restrained them from conceiving : and this may be ; for this judgement might be inflicted and cured , & yet not discerned by themselves . But I rather think it was some other extraordinary closing of the wombe , 1. Because of that word fast closed , which implies a judgement unusuall ; 2. Because all were closed up ; 3. Because it is related as an apparent noted cure that followed Abrahams prayer . CHAP. XXI . Vers . 3. ANd Abraham called the name of his sonne , Isaac . ] Which signifieth laughter , to wit , because of the joy they had in this their sonne . Vers . 9. And Sarah saw the sonne of Hagar , &c. mocking , &c. ] Ishmael looking with an envious eye upon Isaac at all times , was , as it seems , stung with the joy and jollity that was made at the weaning of him , and this repining of his heart brake forth at this time ( as no doubt it had done often formerly ) into some scornfull language and derision of him , mocking him as their young master , and he that must forsooth be heir of all . Vers . 10. For the sonne of this ●ondwoman shall not be heir with my sonne . ] Sarah therefore perceived that this mocking proceeded both from Hagars and Ishmaels repining that Isaac the younger sonne should be the heir . Vers . 12. And God said unto Abraham . ] By a vision in the night , as appears by vers . 14. And Abraham rose up early in the morning , &c. Vers . 14. And took bread , and a bottle of water , &c. ] For the full understanding of this , we must know , 1. That the casting of them out , which Sarah required , was not onely putting them out of his house , but an absolute casting them off , as if he had had nothing to do with them ( for might he have provided for them in another place it would not have been so grievous to him ) 2. That God had enjoyned him to hearken to Sarah in all things , the rather , no doubt , that the misery of their casting out might punish them for their sinne , who in mocking Isaac had despised the blessed seed promised in him . 3. That Abraham thus yielding to cast her off , doth onely give her what she could not be without ( because she was to go through the wildernesse that lay in the way to Egypt ) bread , that is , such victualls as she could carry with her , for this in the Scripture is usually called bread , as we may see Mark 6. 36. This is a desert place , and now the time is farre passed , send them away , that they may go into the countrey round about , and into the villages , and buy themselves bread ; vvhich bread , Matth. 14. 15. is termed victualls , His Disciples came to him , saying , This is a desert place , and the time is now past , send the multitude away , that they may go into the villages , and buy themselves victualls ; and a bottle of water , which she might else want in those dry barren places . Vers . 14. And she wandred in the wildernesse of Beersheba . ] The bottle of vvater might have sufficed till she had come to some place of succour , had she not missed the direct way , and wandred up and down , as they might well in those desert places , not knowing where they were , nor which way to go . Vers . 15. And she cast the child under one of the shrubs . ] He that vvas grovving apace to mans stature is often in Scripture called a child , as Ishmael here , vvho vvas about eighteen years old ; and Hagar is said to cast the child under a shrub , because she left him being sick and fainting for thirst , vvhereas before she had supported and cherished him . Vers . 17. What aileth thee , Hagar ? ] Words of expostulation , as if he had said , What meanest thou thus to take on , having had experience of Gods providence over thee ? Feare not for God hath heard the voice of the lad , where he is . ] Both here and before mention is made of the lads voice , not Hagars ; because he it was that was in extremity , and her weeping was for him . God hath heard the voice of the lad , that is , God hath taken notice of his misery , and will preserve him : and these words where he is , are added to expresse , the better to Hagars apprehension , that God had taken notice of his danger , and would help him ; as if he had said , The child which you have yonder cast off , as hopelesse of his life , God hath heard , and will preserve and succour him . Vers . 19. And God opened her eyes , and she saw a well , &c. ] That is , she vvas brought to observe and take notice of it , which she did not before , either by reason of passionate grief , or for some other reason . For thus it is said of the Disciples that talked with Christ , Luke 24. 16. But their eyes were holden that they should not know him : And , vers . 31. their eyes were opened , and they knew him . Vers . 20. And became an archer . ] This is expressed to shew , not onely that he did by this means nourish himself with beasts killed by shooting , but also that he was a warriour , and so that oracle was fulfilled , Gen. 16. 12. And he will be a wild man , &c. Vers . 21. And he dwelt in the wildernesse of Paran . ] next adjoyning to the desart of Sinai , through which the Israelites went. Num. 10. 12. And the children of Israel took their journeys out of the wildernesse of Sinai , and the cloud rested in the wildernesse of Paran . Vers . 24. And Abraham said , I will swear . ] Though this countrey of Abimelechs was a part of the land promised to Abraham , yet he knowing that it was his posterity onely , that were in time to come actually to enjoy it , and to root out the inhabitants thereof , and that himself was to live as a stranger and sojourner in the land , no marvell it is though he acknowledged Abimelechs sovereigntie in that land , and took an oath for himself , that he would no way hutt either him , or his sonne , or his sonnes sonne after him . Vers . 27. And Abraham took sheep and oxen , and sent them unto Abimelech . ] Besides that it was the custome to give some such gifts at the making of covenants , these seem to have been given by Abraham by way of Homage to Abimelech , as the king of the countrey . Vers . 30. For these seven ew-lambes shalt thou take of my hand , That they may be a witnesse unto me , &c. ] That is , the receiving of these seven ew-lambes , shall be as a witnesse that this well formerly taken from me , vers . 25. is now acknowledged to be mine , that so all controversie about it for the time to come may be prevented . Vers . 3● . And they returned into the land of the Philistines . ] That is , That part of the land where the Philistines dwelt : for otherwise Beersheba , where they had now covenanted with Abraham , was also in the land of Palestina , vers . 34. And Abraham sojourned in the land of the Philistines many dayes . Vers . 33. And Abraham planted a Grove in Beersheba , and called there on the name of the Lord , &c. ] That is , in the Grove ▪ which he had planted in Beersheba , which no doubt he purposely planted for this religious use , that under the shade of those trees they might the more commodiously offer up sacrifices , and perform all other the publick duties of Gods worship and service , which within their tents they could not do . And hereby Moses gives us to understand , 1. That Abraham did at length here enjoy some settled rest , and dwelt here a long time together , to vvit , whilst his new planted Grove was grown up and fit for the service he intended it ; 2. That at this time the use of Groves in Gods worship was not unlawfull : However afterward , vvhen men began to esteem such places holy , and to think superstitiously that God vvas better vvorshipped there then in other places , and so it became a generall custome amongst all Idolatrous nations to set up their Idoles in Groves , and there to sacrifice to their false Gods , the Lord did thereupon by his lavv forbid the Israelites all planting of Groves for religious uses , Deut. 16. 21. Thou shalt not plant thee a Grove of any trees near unto the Altar , &c. & this planting of Groves became one of the chief abominations for vvhich God reproved the Israelites in future times , Judg. 3. 7. And the children of Israel did evil in the sight of the Lord , and forgat the Lord their God , and served Baalim and the Groves . 1. Kings 14. 15. For the Lord shall smite Israel , as a reed is shaken ▪ in the water , and he shall root up Israel out of this good land , which he gave to their fathers , &c. because they have made their Groves , provoking the Lord to anger ; yet , I say , at present it vvas no sinne in Abraham ; both because as yet God had not forbidden it , and Abraham did it onely for conveniency to shelter them from the heat , not as think●ng God vvas better vvorshipped in Groves then in other places . CHAP. XXII . Vers . 1. GOd did tempt Abraham . ] That is , he did try and prove him . It is said , James 1. 13. that God tempteth no man , to vvit , by seeking to seduce them , by soliciting and provoking them to do that which is evil . Thus men are tempted by Satan , vvho is therefore called , The Tempter , Matt. 4. 3. and , by their own lusts , James 1. 13. but God , in this sense , tempteth no man. He is therefore here said to have tempted Abraham , onely because by enjoyning him to sacrifice his sonne Isaac ( in vvhom God had promised to make his seed as the starres of heaven , and that in his seed all the nations of the earth should be blessed ) God did singularly prove and try his obedience and faith , to wit , vvhether he vvould believe still the promise made him concerning Isaac , even vvhen he was enjoyned to do that vvhich might seem utterly to overthrovv that promise , and do vvhat God commanded , even vvhen reason must needs conclude , that if he did obey , the promise concerning Isaac could not be performed : Thus God did tempt Abraham . And because the command of such an inhumane fact , as vvas the sacrificing of his own sonne , might not startle those that should reade it , or make them think that it vvas rather some fit of sudden phrensy , or some delusion of Satan , that made him undertake such a thing as this ▪ in the very entrance of this story this is therefore expressed , that God commanded this , but it vvas onely to try him . God required in Abraham a readinesse of will , really to do vvhat vvas spoken to him , but never intended that he should do it ; onely as men use to make experiments of the faithfulnesse of their friends , so now God made proof of Abrahams faith and obedience ; and that , not because God needed any such way of discovering it to himself ▪ for he knows hovv the hearts of all men stand affected , but because he would hereby have it manifested to others : so that herein also the Scripture speaks of God after the manner of men . And he said , Behold , here I am . ] That is , ready to do whatever thou wilt enjoyn me . Vers . 2. Take now thy sonne , thine onely sonne . ] So called , both because he was the onely sonne of the freewoman , and also because Ishmael was now quite cast out . Chap. 21. 14. And Abraham rose up early in the morning , and took bread , and a bottle of water , and gave it unto Hagar and the child , and sent her away , and she departed , &c. And get thee into the Land of Moriah . ] Which was the place , where afterwards the temple was built , as 2. Chron. 3. 1. Then Solomon began to build the house of the Lord at Jerusalem , in Mount Moriah , &c. Vers . 4. Abraham lift up his eyes , and saw the place afarre off . ] For by this time God had told him , according to the promise before mentioned , vers . 2. in what particular place of the land of Moriah he was to sacrifice his sonne , as it is plainly afterward expressed , vers . 9. They came to the place that God had told him of ▪ Now Abrahams seeing the place before he came at it , is thus particularly expressed , because doubtlesse the first sight of this place , where he was to perform such a dolefull work , did exceedingly wound his heart , and yet notwithstanding he shrunk not , but persevered constantly in his resolution of doing what God had enjoyned him . Vers . 5. Abraham said to his young men , Abide you here with the asse , &c. ] That his servants might not oppose and hinder him in the vvork he had to do , he enjoyns them to stay with the asse at the foot of the hill , to wit , the asse whereon himself rode , or whereon they had brought the wood they were to use in the sacrifice ▪ for happely they all went on foot , and onely used the asse for the carrying of the wood , or perhaps onely Abraham by reason of his age did ride , and the rest went on foot . And I and the lad will go yonder and worship , and come again to you . ] Thus by the all-ruling Providence of God he prophesieth of that , whereof he knew nothing . It cannot be that he distinctly knew that he should bring back his sonne again ; for then what great matter was there in this that he did ? rather surely he spake this as a man astonished and amazed : neither need we be so carefull to clear Abraham from seeking by this dissembling to keep his servants from suspecting that vvhich he vvent about ; rather let us admire the wisdome and goodnesse of God , that he suffered Abraham in this greatest of all humane actions to shew a little frailty , that we might not look for perfection here . Vers . 6. And Abraham took the wood of the burnt offering , and laid it upon Isaac his sonne . ] But how vvas he able to carry so much wood as vvould serve for the burning up of the sacrifice ? I answer , 1. it appears by this that he was novv a youth well grown ; 2. it may well be that Abraham carried with him some lesser quantity of dry choice wood to begin the fire , resolving to furnish himself with the rest upon the mountain ; 3. happely Isaac carried it at severall times , though that be not here expressed , but onely so much as would serve to shew how even in this he vvas a Type of Christ , John 19. 17. And he bearing his crosse , went forth , &c. Vers . 9. And bound Isaac his sonne . ] It is not likely that all particulars are here expressed : no doubt Abraham , before he bound him , acquainted him with the commandment of God , and urged the necessitie of obedience , the promises and power of God , and vvhatever might prepare him to yield himself to be sacrificed , as God had commanded : but these Moses relates not , but onely that Abraham bound him , &c. that so vve might know that in not resisting ▪ but meekly suffering his father to proceed , Isaac was also a Type of Christ ; Mark 15. 1. The chief Priests held a consultation , &c. and bound Jesus . Acts 8. 32. He was led as a sheep to the slaughter , and like a lamb dumb before the shearer , so opened he not his mouth . Vers . 11. And the Angel of the Lord called unto him . ] That is , Christ the ●ternall word of his father , who speaketh of himself as God , vers . 12. For now I know thou fearest God , seeing thou hast not withheld thy sonne , thine onely sonne , from me ; and is called Jehovah , vers . ●6 . And the Angel of the Lord called unto him out of heaven the second time , and said , By my self have I sworn , saith the Lord , &c. Vers . 13 ▪ And Abraham lifted up his eyes . ] Hearing this voice from heaven , he looked about , and behind him he espies this ram , which he took as sent of God , to supply Isaacs room ; or , it may be , he lifted up his eyes purposely to look for a sacrifice . Vers . 14. As it is said to this day , In the mount of the Lord it shall be seen . ] In the mount , that is , in d●e time and place , or in like manner as once to Abraham ; in the mount it shall be seen , that is , it shall be provided for , God will help , and that his children shall see : for both these were implyed in this Proverb , which upon this occasion grew so ordinary in following times , to wit , both that God vvould provide for his servants in their extremities , and that it should be done in such a manner , that they should plainly see it came from God. Vers . 16. By my self have I sworn , saith the Lord. ] This doth not prove that it was not Christ , the eternall word of the father , vvho novv spake to Abraham ; the like we have , Psal . 2. 7. The Lord hath said unto me , Thou art my sonne , &c. Vers . 17. And thy seed shall possesse the gate of his enemies . ] That is , thou shalt subject them , and bring both their strength and government under command ; for by the gate of the enemie is here meant their strength and government ; their strength , because there they had their strongest fortifications ; their government , because there the Magistrates sate in judgement , Deut. 22. 15. Then shall the father of the damsell , and her mother , take and bring forth the tokens of the damsells virginitie , unto the Elders of the City in the gate . Vers . 24. And his Concubine , whose name was Reumah , &c. ] The Hebrew vvord translated Concubine signifieth a half wife , or divided and secondary wife , vvhich vvas a vvife for the bed ( and therein differing from a vvhore ) but not for honour and government of the family ; 1. Kings 11. 3. And he had seven hundred wives Princesses , and three hundred Con●ubines . CHAP. XXIII . Vers . 2. ANd Abraham came to mourn for Sarah , &c. ] The most of Expositours hold that both Abraham and Sarah had novv removed their dwelling from Beersheba to Hebron ; and that this therefore vvhich is here said , that Abraham came to mourn for Sarah , is onely to be understood of his coming to Sarahs tent : for Abraham and she had severall tents , Gen. 24. 67. And Isaac brought her into his mother Sarahs tent . Yet many also hold that Abraham dwelt still at Beersheba , & that Sarah , upon some occasion not expressed being at Hebron , fell sick and dyed , and so Abraham hearing of it came thither to lament and bury her : which is the more probable , because vers . 4. as a stranger he s●es for a burying place , which he would not in that manner have done if he had been a dweller among them ( as it is expresly noted of Ephron that he was ) and also because Isaac dwelt afterward near Lahai-roi which was not farre from Beersheba . Vers . 3. And spake unto the sonnes of Heth. ] That is , the Governours , and Elders of the Hittites , the inhabitants of Hebron . Vers . 4. Give me a possession of a burying place with you , &c. ] That is , give m● liberty to purchase , though a stranger , a possession of a burying place . Vers . 10. And Ephron d●velt amongst the children of Heth. ] Others reade , And Ephron sat amongst the children of Heth , not unfitly : Abraham , not knovving the man , had spoken of him as of one absent : ere Ephrons ansvver therefore be inserted , Moses shevvs that he sat there amongst the other Elders , and so immediately replied to Abrahams demand . Hovvever if vve reade it as our translations render it , And Ephron dwelt amongst the children of Heth , it comes all to one . For his dvvelling among them is expressed onely to imply , that he being himself one of the chief inhabitants of that city sat at that time amongst the other Governours and Elders , and so presently ansvvered for himself to that request vvhich Abraham had made . Vers . 13. But if thou wilt give it , &c. ] Other translations supply this imperfect speech thus , if thou be that Ephron , &c. vvhich seems to imply , that he had onely formerly heard of him , not seen his face . I will give thee mony for the field . ] Abraham persists to refuse it of gift ; because he vvould not by any bounty of theirs enjoy one foot of that land vvhich God had given him entire for his possession . Vers . 17. And the field of Ephron , &c. ] That this vvas not that purchased burying place , vvhereof Stephen spake , Act. 7. 16. is evident ; because that vvas in Sichem , this in Hebron ; that vvas bought of Emor the father of Sichem , this of Ephron . CHAP. XXIV . Vers . 1. ANd Abraham was old , &c. ] His age puts him in mind to provide for his sonnes marriage , he being novv an hundred and fourty years old : for Isaac vvas fourty , Gen. 25. 20. And Isaac was fourty years old when he took Rebekah to wife , and he vvas born vvhen Abraham vvas an hundred , Gen. 21. 5. Abraham was an hundred years old , when his sonne Isaac was born unto him . Vers . 2. And Abraham said unto his eldest servant , &c. This in likelyhood vvas his stevvard Eliezer , vvho vvas born in his house , Gen. 15. 2 , 3. And the steward of my house is this Eliezer of Damascus . And Abraham said , Behold to me thou hast given no seed ; and lo one born in my house is mine heir . Put I pray thee thy hand under my thigh , &c. ] A signe vvhich Jacob also required of his son Joseph , Gen. 47. 29. either in token of homage , and to signifie subjection , that as their hand lay under the thigh of him that enjoyned the oath , so they acknovvledged themselves under his povver , bound to obey his command ; or for a further mystery of the covenant of Circumcision , or rather of Christ the promised seed , vvho vvas to come out of Abrahams loyns or thigh . Gen. 46. 26. All the souls that came with Jacob into Egypt , which came out of his loyns , &c. Vers . 3. That thou wilt not take a wife unto my sonne of the daughters of the Canaanites , &c. ] Not onely because they vvere a profane idolatrous people , but especially because he vvould not have his seed mix themselves vvith that accursed nation , in vvhose place they should succeed , vvhen God had destroyed them according to his promise . Vers . 5. Must I needs bring thy sonne again unto the land from whence thou camest ? ] Abraham having required his servant to swear ( as is related in the foregoing verses ) that he should not take a wife for his sonne of the daughters of the Canaanites , but that he should go unto the land from whence he came , and there amongst his kindred provide a wife for him , in these words the servant objects a case that might happen , and desires direction therein , to wit , if there were not a fit wise found amongst his kindred , that would leave her countrey to come into Canaan , nor yield to marry Isaac , but upon condition that he should leave Canaan , and come into the land where she dwelt , whether in this case he should be so strictly bound by his oath to provide him a wife amongst his kindred , that of necessity he must consent to this condition , rather then not to marry him to one of them ; this I say is doubtlesse the drift of these words , Must I needs bring thy sonne again unto the Land from whence thou camest ? Onely further yet to clear them , two things must be noted : 1. That those words , Must I bring thy sonne again into the land , &c. must not make us think that Isaac was now by reason of his tender years under this servants government , and at his disposing to be carried up and down whither he pleased , for he was now well-nigh fourty years old , Gen. 25. 20. Isaac was fourty years old when he took Rebekah to wife . but are onely meant as an enquiry whether he should in treating about a wife for him consent to that condition of Isaacs removing to dwell amongst his fathers kindred , and perswade Isaac to it , who it seemed had undertaken to his father to be guided by this servant in the businesse of his marriage ; and 2. Though Isaac was born in Canaan , and had never dwelt in the land from whence his father came , yet he saith , Must I bring thy sonne again into the land from whence thou camest ? to wit in relation to his fathers former dwelling there , as with the like phrase , Gen. 15. 16. it is said that the Israelites should in the fourth generation come again into the land of Canaan , out of Egypt , though their fathers onely , not themselves , had been there before . Vers . 6. Beware thou that thou bring not my sonne thither again . ] That is , yield not to any such condition , undertake no such thing when you treat with my kindred about a wife for him : I will by no means have my sonne leave this land , and go thither to dwell ; and therefore be sure that you yield to no such condition , nor perswade my sonne to it when I am gone . Now this Abraham doth thus earnestly give in charge to his servant , not onely because he knew his kindred were not so free from Idolatrous corruptions in Religion as he desired , though they worshipped the true God , and therefore had respect to his sonne therein ; but especially because he knew that the Lord had called him out of that Land into Canaan , to take possession of it , as it were , both for him and his posterity , and that therefore his sonnes going to dvvell elsevvhere would be a kind of renouncing the land of promise : As therefore himself by faith had hitherto abode there , Heb. 11. 9. so he vvould have his sonne do also , choosing rather to have him live as a stranger and sojourner in the land of promise , then to have him live amongst his kindred in the land of his forefathers nativity . Vers . 10. And the servant took ten camels , &c. ] The reason vvhy he took so many camels and servants also ansvverable , as is expressed , ver . 59. They sent away Abrahams servant and his men , vvas doubtlesse partly because the journey vvas very long ▪ and much of it through desart places , and so it vvas necessary that he should take store of provision along vvith them ; partly because he vvas to carry many rich presents vvith him of all sorts , to give amongst his Masters kindred ; and partly because it vvas fit he should go the more richly attended , that thereby his Masters kindred might see vvhat a mighty man of vvealth his Master vvas , and the more readily imbrace the motion of a match to be made vvith his sonne . And because it might happely seem strange that he should so freely take for his journey of his Masters goods vvhat he pleased himself , this clause is added , For all the goods of his Master were in his hand , that is , they vvere alvvayes at his command , so that he might take vvhat he thought fit , to vvhose vvisdome and care the managing of this businesse vvas vvholy left . And went to Mesopotamia . ] As Mizraim is in Greek and other tongues called Egypt , Gen. 12. 10. so Aram-Naharaim is in Greek called Mesopotamia , because it lay between the rivers . Vnto the citie of Nahor . ] That is , the city where Nahor dwelt ; so that is called Christs city wherein he dwelt , Mat. 9. 1. And he entred into a shippe , passed over , and came into his own citie : And this city here spoke of was Haran : whereby it is evident that if Nahor came not to Haran with Abraham from Ur of the Chaldees ( as it seems he did not , Gen. 11. 31. Terah took Abraham his sonne , and Lot the sonne of Haran , and Sarah his daughter in law his sonne Abrams wife , and they went forth with them from Vr of the Chaldees , &c. and they came unto Haran and dwelt there ) yet afterwards he removed thither . Vers . 11. And he made his camels to kneel down . ] That is , it being now evening , he caused them to lie down to rest themselves . This phrase of kneeling down , is used , because after this manner camels use to lie down , first to fall down on their knees , and then to cast their bodies on the ground to rest themselves . Vers . 12. And he said , O Lord God of my master Abraham , &c. ] It is said this was but a speaking in his heart , vers . 45. As for that which he now desired of God , to wit , that the damsel who should when he desired drink of her , answer him , Drink , and I will give thy camels drink also , might be the maid whom God had appointed to be Isaacs wife , no doubt it came into his mind to desire this by the speciall instinct of Gods spirit ; yet he chooseth such a token as might be withall a probable signe of an ingenuous disposition in her that did it . Vers . 17. And the servant ran to meet her . ] He was at the well before Rebekah came thither , vers . 13. Behold I stand here by the well , &c. but having stood a little aloof off the well , till she had filled her pitcher and was going away , he then ranne to meet her , &c. Vers . 28. And the damsel ranne and told them of her mothers house these things . ] It seems that it was the custome of those times and places for the women to dwell apart by themselves , vers . 67. And Isaac brought her into his mother Sarahs tent . Vers . 29. And Laban ranne out unto the man to the well . ] By the appointment happely both of his father Bethuel , and his mother . Vers . 48. To take my masters brothers daughter unto his sonne . ] For Rebekah was the daughter of Bethuel , the sonne of Nahor , Abrahams brother : and it is usuall in the Scriptures to call grandchildren , sonnes and daughters . Vers . 49. Tell me , that I may turn to the right hand or to the left . ] That is , that I may somewhere else look out for a wife for my masters sonne . And thus he opposeth the right hand and the left , to that right way mentioned in the former verse , wherein the Lord had led him to take his masters brothers daughter unto his sonne . Vers . 50. Then Laban and Bethuel answered . ] The sonne is set before the father , because , as it seems , he spake in the name of them all , his father being old , and therefore , it may well be , not so able to return the answer . We cannot speak unto thee bad , or good . ] That is , we cannot speak any thing at all against it : he speaks good against any thing propounded , that contradicts it upon good ground ; he evil , that speaks against an apparent good motion out of some evil affection : Laban therefore in this proverbiall speech acknowledgeth that good could not be said against this motion , and evil he would not speak . Vers . 51. Let her be thy masters sonnes wife , as the Lord hath spoken . ] That is , we perceive plainly by the whole carriage of this businesse that this match is made in heaven , God hath decreed that she shall be his wife ; and therefore God forbid that we should oppose it , Let it be as the Lord hath spoken . The same phrase David useth , speaking of Gods decree , 2. Sam. 16. 10. The Lord hath said unto him , Curse David . Vers . 59. They sent away Rebekah their sister , and her nurse . ] Whose name was Deborah , Gen. 35. 8. But Deborah Rebekahs nurse died , &c. Vers . 60. Let thy seed possesse the gate of those that hate them . ] See the notes upon Gen. 22. 17. Thy seed shall possesse the gate of his enemies . Vers . 65. Therefore she took a veil and covered her face . ] A s●gne of modestie , as also of subjection : 1. Cor. 11. 5 , 6 , 10. But every woman that prayeth or proph●sieth with her head uncovered , dishonoureth her head : for that is even all one as if she were shaven ▪ for if the woman be not covered , let her also be shorn : but if it be a shame for a woman to be shorn or shaven let her be covered . For this cause ought the woman to have power on her head , &c. Vers . 67. And Isaac brought her into his mother Sarahs tent , and took Rebekah . ] That is , having conducted her into the tent of Sarah his deceased mother ( which it seems had been reserved ever since Sarahs death for Isaacs wife ) within some convenient time after , he took her , that is ▪ he was in a solemn manner , after the rites of those times , married to her , and so she became his wife . CHAP. XXV . Vers . 1. THen again Abraham took a wif● , and her name was Keturah . ] That is , after Sarah was dead , and that weighty businesse of his sonnes marriage dispatcht . But how then doth the Apostle say , that Abrahams body was dead , in the hundredth year of his age , for matter of begetting children , if now by another he have so many children fourty years after ? I answer , 1. By the deadnesse of his body is meant his unlikelyhood to have children in regard of great age , not that it was absolutely impossible by the ordinary course of nature ; 2. That grace of God that strengthened him for the generation of Isaac did continue unto him this vigour of nature , for many years after , for farther procreation of children . Indeed considering , 1. that there is no mention neither of Keturah nor of her children , in all the foregoing story ; 2. that Sarah caused Hagar and Ishmael to be cast out , and therefore much lesse would have endured another ; 3. that when Isaac was to be sacrificed he is called Abrahams onely s●nne , I see not how we can hold that Abraham married Keturah , in Sarahs life-time . Vers . 6. But unto the sonnes of the concubines , which Abraham had , Abraham gave gifts , &c. ] That is , unto the sonnes of Hagar and K●turah . The Hebrew word signifieth a half-wife or a divided and secondary wife ; and it seems by this place , that not onely they were called concubines , who ( as Hagar ) were taken after a man was married , to be , as it were , partner-wives for the right of the bed , though not for honour and government of the family , but also second wives married after the first was dead , because their children also had no right of inheritance . And sent them away from Isaac . ] Thus testifying his faith , that Isaac and his seed should onely enjoy the land of Canaan . Vnto the East-countrey . ] A part of Arabia ; and hence is mention made of the sonnes of the East . Job 1. 3. it is said of Job , that he was the greatest of the sonnes of the East . Vers . 8. An old man , and full of years . ] Hereby is meant a willingnesse to die , without desiring longer life on the earth . And was gathered ●nto his people . ] This phrase signifieth the immortality of the soul , and that men , when they die , die not like beasts , but that their souls passe to an everlasting estate and condition . Vers . 16. These are the sonnes of Ishmael , and these are their names , by their towns , and by their castles . ] That is , after these names were their severall castles and towns called . Vers . 18. And he died in the presence of all his brethren . ] Some reade , and he dwelt : however , see chap. 16. 12. He shall dwell in the presence of all his brethren : for certainly the same is intended here as accomplisht , that was there foretold . Vers . 20. The daughter of Bethuel the Syrian of Padan-aram . ] By Padan-aram , is meant a part of Syria , the same that is called , Gen. 24. 10. Aram-naharaim in the Hebrew ; for the Greek turneth them both , Mesopotamia of Syria . Padan , in the Syrian tongue signifieth a pair or couple ; and it seems therefore that this part of Aram or Syria vvas so called , because it lay betvvixt tvvo rivers . vvhence also the Greek vvord Mesopotamia , as it vvere , in the midst of the rivers . Vers . 21. And Isaac intreated the Lord for his wife . ] That is , he prayed many years together , and at length God heard his prayers . Vers . 22. And she said , If it be so , why am I thus ? ] These vvords I conceive to be spoken out of an admiration , and fear ; If it be so , why am I thus ? that is , if I be vvith child , as I have hitherto believed , vvhat is the reason of this strange and extraordinary struggling in my vvomb , this is not like the motion that other vvomen feel at their quickning , and what should I think is the reason of it ? And therefore is it , that she presently went to enquire of the Lord , that is , she went into some secret place to pray , and received the following answer by some revelation from God. Vers . 23. Two nations are in thy womb , &c. ] This answer God returned Rebekah to satisfie her concerning that strange and supernaturall struggling of the children that were in her womb : wherein she is informed , 1. that she had two sonnes in her womb that should be the heads of two severall nations , the Edomites , and the Israelites , the one the posterity of Esau , the other the posterity of Jacob ; 2. that these two nations should differ much the one from the other , and not agree together , but be crosse and contrary , one to the other : the which is implyed in these words , two manner of nations shall be separated from thy bowels : as they should be divided in regard of their habitation , seated in two severall countreys ; so they should differ much in their laws , Religion , and manners , and be so farre from living at unity , as brethren that descended from the same loyns , that they should be almost alwayes at variance one with the other ; and indeed to signifie this it was that these two Twinnes did now so struggle together in her womb ; 3. that the one people should be stronger then the other , that is , the Edomites , the posterity of Esau the elder brother , should be stronger then the Israelites , the posterity of Jacob ; the truth whereof the story of these two Nations doth sufficiently manifest . As Esau was stronger then Jacob , and therefore Jacob was forced to fly from his fury , Gen. 27. and at his return From Mesopotamia to crouch to him , and by presents to seek his favour , Gen. 32. and Gen. 33. 3. He passed over before them , and bowed himself to the ground seven times , untill he came near unto his brother ; so the Edomites were a long time a Nation farre more potent then the Israelites , as may be seen by their churlish answer to the Israelites , Num. 20. 18. And Edom said unto him , thou shalt not passe by me , lest I come out against thee with the sword ; and 4. that notwithstanding the elder should be the stronger , yet in the conclusion the younger should prevail , and get the better of the elder , and so the elder should serve the younger . How this was accomplisht carnally , to wit , in the Israelites subduing of the Edomites , is evident in severall places of sacred story , 2. Sam. 8. 14. He put garrisons in Edom , throughout all Edom put he garrisons , and all they of Edom became Davids servants . 1. Kings 22. 47. There was then no King in Edom a Deputy was King. Obadiah . 17. 18. And the house of Jacob shall possesse their possessions : And the house of Jacob shall be a fire , and the house of Joseph a flame , and the house of Esau for stubble , and they shall kindle in them , and devour them , and there shall not b● any remaining of the house of Esau , &c. But withall we must know that under this expression ( which most evidently hath respect to fleshly prerogatives ) there is also covertly foretold the preheminence and superiority of the younger brother and his posterity above the elder , in regard of spirituall priviledges , as , 1. that his should be the birthright ; 2. that the inheritance of the land promised to Abraham should be settled upon him ; 3. that out of his loyns the Messiah should spring ; and 4. that the blessing of the Adoption and Covenant , &c. should be conferred upon him and his posterity : To these spirituall priviledges S. Paul applies these words , Rom. 9. 11 , 12. For the children being not yet born , neither having done any good or evil , that the purpose of God according to election might stand , not of works but of him that calleth , it was said unto h●r , The elder shall serve the younger . And though it is evident that ●saac did not thus understand this Oracle , because he sought to conferre the blessing upon Esau , chap. 27. and it were unreasonable to think that Rebekah did not acquaint her husband with this which God had revealed to her concerning her children , or that he would wittingly seek to crosse that which God had made known to them ; yet it may be most p●obably conceived that Rebekah did thus understand this prediction concerning the preheminence of the younger , and upon that very ground , because she knew it was so decreed of God , did so confidently afterward plot to have the blessing conferred upon the younger , against Isaacs intention . Vers . 25. And the first came out red all over like an hairy garment ; and they called his name Esau . ] Which signifieth made or perfected ; because he was born hairy , more like a man then a child . Vers . 26. And his hand took hold on Esau's heel ; and his name was called Jacob . ] That is , one that held by the heel , or supplanted ; because when he was born he came out of his Mothers womb immediately after his brother that was born before him , holding him by the heel , as if he would have pulled him back , that he might be born before him : which doubtlesse was purposely so disposed by the providence of God , as a signe presaging what should afterward come to passe , to wit , that he should by cunning supplant his brother , and get the preheminence of the birthright and blessing from him . Vers . 27. And Esau was a cunning hunter , &c. ] Their different conditions are herein expressed : Esau was a man that followed his pleasure , a cunning man and valourous ; Jacob , a plain man , that is , a man of little note in comparison of his brother , there was not that shew of outward strength and valour in him ; he was a good plain man dwelling in tents , that is he lived a plain shepherds life , and was not so conspicuous for outward glory . It is true indeed that the word in the Originall , here translated plain , signifies upright , sincere , and without gulle ; neither do I deny but that this also may be intended in this place , to wit , that Jacob was a candid , plain-hearted man : for such Jacob was doubtlesse in his whole conversation , though in that particular of getting away the blessing from his brother , being carried away with his mothers counsel , and his desire of the birthright , he failed through infirmity , and used more disse●bling and fraud then upright and plain-hearted men can in any businesse well endure to use . But yet I say , that exposition concerning the plainnesse of his course and condition of life doth best suit vvith the drift of this place , as is evident by the opposition vve may note betvvixt that which is said of Esau and that vvhich is said of Jacob , Esau was a cunning hunter , a man of the field , and Jacob was a plain man , dwelling in tents . Vers . 28. And Isaac loved Esau because he did eat of his venison . ] That is , he loved him best , his affection vvas most to him , as Rebekahs vvas most to Jacob , though she loved Esau too . Novv because it may vvell be thought , that it did not beseem so great and so good a man as Isaac vvas , to preferre Esau in his affection npon so slight a ground , and so po●re a reason as this was , because his venison pleased his palate ; it is conceived by some Expositours , that it was not merely for the venison sake that he loved him so dearly , but because his sonne Esaus care and diligence in providing for him the meat which he saw he delighted in , was in his apprehension a signe that he did greatly reverence , respect , and love his father , and that he would prove the most able and active , the fittest for great imployments , and the best and stoutest stay and support of their family . Vers . 30. And Esau said to Jacob , Feed me I pray thee with that same red pottage . ] The word Pottage is not in the Hebrew , but onely the word red is doubled , with that red red ; and the cause of this , was either that not knowing what to call it , he onely describes it by the colour , and that doubtlesse , because it was very red ; or else , because coming home weary and ready to faint , vers . 29. he speaketh as one in haste and greedily longing for it : undoubtedly he might have had other food in his fathers house , and therefore this so sudden and earnest desire of that food , which his brother had provided for himself , must needs proceed , 1. from the extremity he was in , being ready to faint ; 2. from the eager desire of his appetite towards that meat which in this extremitie his eye first pitched upon . Therefore was his name called Edom. ] That is , Red. When , and by whom this name was given him , it is uncertain , happely it was in processe of time when he had lost his birthright , which might make this passage the more seriously thought on : but however this was the occasion , because of this his immoderate desire of this red broth he was called Edom ; and so this name was a kind of brand set upon him for his greedinesse and profanenesse . Vers . 31. Sell me this day thy brithright . ] The birthright made them first in honour under their parents , Gen. 49. 3. Reuben , thou art my first-born , my might , and the beginning of my strength , the excellency of dignitie , and the excellencie of power ; 2. it gave them a double portion of their fathers goods , Deut. 21. 17. He shall acknowledge the sonne of the hated for the first-born by giving him a double portion of all that he hath ; 3. it advanced them to the government of the family , Gen. 4. 7. Vnto thee shall be his desire , and thou shalt rule over him ; and , as some think , to the Priesthood too ; and withall , it was an outward signe and pledge of being one of those first-born , Heb. 12. 23. which are written in heaven , fellow-heirs together with Christ of the heavenly kingdome , the heavenly Canaan . Jacob therefore upon this advantage of Esaus desiring his pottage bargains with him for the birthright , and gets it from Esau ; in the managing whereof to free him from sinne is a needles●e labour , since we know that God is often wont to bring good out of evil . Vers . 34. And he did eat and drink , and rose up , &c. ] Never troubled at all for that which he had done . CHAP. XXVI . Vers . 1. ANd Isaac went unto Abimelech , &c. ] See the note upon ● chap. 20. vers . 2. Vers . 2. Go not down into Egypt , &c. ] God would not allow him to remove into Egypt , wh●ther it seems he was purposed to have gone , but limits him to Palestina ; both because he would thereby shew him how his affections should cleave to the land promised to him and to his seed , and also that he might try his faith , with bringing him to rest upon his promises whilst he lived in a land where the famine did perhaps in part prevail . Vers . 3. And I will perform the oath which I sware , &c. ] To wit , the oath which I sware to thy father Abraham whilst thou wert by . For immediately after Isaac should have been offered as a sacrifice did the Lord swear this to Abraham , chap. 22. 15 , 16 , 17 , 18. Vers . 9. And Abimelech called Isaac , and said , Behold , of a surety she is thy wife . ] This he had said because , vers . 8. he saw Isaac sporting with Rebekah : so holy and unblamable was Isaacs life , that worse then this he never suspected . Vers . 15. All the wells which his fathers servants had digged , &c. the Phi●istines had stopped them , &c. ] This injury was great , because of the scarcitie of waters , and against their covenant and oath , Gen. 21. 30. For these seven ew-lambs shalt thou take of my hand , that they may be a witnesse unto me that I have digged this well , &c. Vers . 24. And the Lord appeared unto him the same night . ] As it seems , to comfort him in regard of the envious proceedings of the Philistines against him . Vers . 29. Thou art now the blessed of the Lord. ] This also is spoken to further the peace desired : as if he had said , Thou hast here prospered amongst us , we sent thee away in peace , and so now through the blessing of the Lord thou art grown great , and therefore let there be a Covenant betwixt us . Vers . 33. And he called it Sheba , &c. ] To wit , the well which his servants had found : This well was formerly so called by Abraham , Gen. 21. 31. He called that place Beersheba , because there they sware both of them , to wit Abraham and Abimelech ▪ but having been stopped by the Philistines , and now opened again by Isaacs servants , the old name is again imposed upon the same occasion . CHAP. XXVII . Vers . 1. ANd his eyes were dimme . ] Blindnesse is incident to old age ; yet was this , no doubt , thus disposed in Isaac by the speciall providence of God , that Jacob might be blessed : for he lived after this above fourty years . Vers . 4. Make me savoury meat , &c. that my soul may blesse thee before I die . ] That is , that I may blesse thee ; for so Rebekah repeats these words of Isaac , vers . 7. Make me savoury meat , that I may eat and blesse thee before my death . Many severall wayes men are said to blesse others in the Scripture : as , by praying to God to blesse them , Blesse those that curse you , saith our Saviour , Luke 6. 28. by pronouncing a blessing upon them , and that by warrant of authority derived from God , as when the priests blessed the people , of which the Apostle speaks , Heb. 7. 7. Without all contradiction the lesse is blessed of the better ; and by a propheticall prediction of the blessings that should come upon men , as when Moses by the speciall instinct of Gods Spirit did foretell how the twelve Tribes should be blessed of God , Deut. 33. 5. And this is the blessing wherewith Moses the man of God blessed the children of Israel . But this blessing here spoken of , was peculiar to the Pa●●iarchs . They , having received a promise of the Covenant of grace for them and their seed after them , were wont before they died , in the name of God , and by the guidance of the holy Ghost , to foreshew upon which of their seed this Covenant of grace should be continued ; and so did , as it were by will and testament , passe over the right of the Covenant and promise of grace to those of their children , who were to be heirs of the Covenant , and in whose families the Church and the Covenant of grace was to be propagated unto the coming of Christ ; whence is that phrase of inheriting the blessing , Heb. 12. 17. And thus Isaac intended now to blesse Esau ; and that doubtlesse because he knew not Gods will and purpose herein ; for it is not probable , that so good a man would wittingly seek to crosse the known decree of God concerning his sonnes . It cannot be but Rebekah acquainted Isaac with that Oracle , Gen. 25. 23. where the Lord said unto her , Two nations are in thy womb , and two manner of people shall be separated from thy bowels ; the one people shall be stronger then the other , and the elder shall serve the younger ; and being her self perswaded thereby that God intended the blessing to the younger , did what she could to convince her husband likewise that it was so . But , it seems , though God were pleased thus farre to enlighten her mind , and powerfully to incline her heart to believe this truth , yet still he suffered him to erre herein ; yea , even now at the last , though he enlightned his understanding by a propheticall illumination as concerning the blessing he pronounced , yet withall at the same time he did neither enlighten his understanding , nor bend his will to the right person , but left him herein to his own spirit ; and so being carried by his carnall judgement concerning the prerogative of Esaus being his first-born , and by his affection to him , intended him the blessing , but was disappointed by Gods providence , that it might be the more evident that it was not by the will of man , but of Gods free grace and singular favour , that Jacob had the blessing and not Esau . Why Isaac desired savoury meat , such as he loved , before he performed this work , it is hard to say . The most probable reason given is this , that being aged and feeble , he desired this refreshing to cheer up his spirits , that he might be the fitter instrument of the holy Spirit of God in pronouncing this propheticall blessing ; as Elisha , when he was moved against king Jehoram , called for a musician to allay his passion , and quicken his spirit , before he prophesied to them in the name of the Lord , 2. Kings 3. 14 , 15. However doubtlesse God by this means intended to give Rebekah the advantage of this time , to plot for the transferring of the blessing in Esaus absence upon Jacob , to whom of right it did belong . Vers . 6. Rebekah spake unto Jacob her sonne , &c. ] Rebekah being strongly perswaded that the blessing belonged to Jacob , to wit , 1. By Gods answer to her at the struggling of the children in her womb , Gen. 25. 23. The elder shall serve the younger ; 2. By that remarkable passage of Gods providence , when Jacob was born holding his brother by the heel ; 3. By Esaus selling the birthright to Jacob ; and 4. By Esaus profanenesse , and Jacobs piety ; and perceiving that her husband was now ready , as much as in him lay , to crosse the counsel and purpose of God , she resolves to assay to disappoint her husband , and that by subtilty and deceit , and so instructs Jacob how to deceive his father ; wherein , though she did many things that are not warrantable ( unlesse she were moved by the speciall instinct of Gods Spirit , which doth not appear ) yet thus farre she is praise-worthy , that understanding rightly the Oracle of God , she sought to prevent the errour of her husband , and to procure the blessing to him for whom God had appointed it . Vers . 13. And his mother said unto him , On me be thy curse , &c. ] Relying upon that which God had revealed to her , she was fearlesse of that which Jacob feared , not doubting but God would prosper their designe , whilst they sought to effect that which was according to Gods counsel , and to further that which he had decreed : yet because the way cannot be judged warrantable whereby she sought it , to wit , by deceiving her blind husband , and causing her sonne by dissembling and lying to beguile his father , doubtlesse she was over-confident , and had no just ground for what she said ; onely God was pleased of his own free grace to let it be according to her hope . Vers . 20. Because the Lord thy God brought it to me . ] Jacob perceiving that his father began to be jealous of some deceit , because the venison came so soon , wondering how Esau should take it by hunting , and dresse it in so short a space , he answers that it was by the speciall providence of God that he took it so suddenly : and to intimate that God therein had testified his usuall provident care over his father and those things that concerned him , he saith not , The Lord God brought it to me , but , The Lord thy God , &c. and thus still he is further and further insnared in doing that which was not lawfull , that his father might not discover the fraud , but might give him the blessing . Vers . 27. He smelled the smell of his rayment , and blessed him . ] Rebekah had put upon Jacob Esaus choycest garments , goodly rayment , vers . 15. which it seems according to the customes of those times and countreys were perfumed ( for that land abounded with sweet spices ) which Isaac smelling , he took that occasion to begin the blessing thus , See , saith he , the smell of my sonne is as the smell of a field which the Lord hath blessed . Vers . 28. Therefore God give thee of the dew of heaven , &c. ] This is both a prayer and a prophecy ; neither must we understand it onely of the person of Jacob , but of his posterity ( for the Lordship over his brethren promised , vers . 29. Be Lord over thy brethren , &c. was not literally fulfilled till many years after , when the Idumeans were servants to the Israelites ) nor onely of temporall blessings which are onely expressed : we must know that in those times God did chiefly make known his will concerning Christ , and those spirituall and heavenly gifts that are given us in Christ , darkly and obscurely , under the promises of earthly things , as types of heavenly blessings ; and therefore though these outward things be onely mentioned , yet this prophecy must be extended to all that was included in the promise of Abraham . Vers . 33. And Isaac trembled very exceedingly , and said , &c. ] The following words uttered by him in this perplexity and fear , do best shew what was the ground of his fear : that enquiry which in his astonishment he makes after the party blessed , Who where is he that hath taken venison , and brought it me , &c. argues methinks plainly a sudden fear that seised on him , lest he had settled the inheritance of the blessing where he should not ; and yet withall his confirming of the blessing unto Jacob in the close of his speech , implies as plainly , that remembring what God had said , Gen. 25. 23. The elder shall serve the younger , &c. and comparing it with this which now happened , it struck him with a great fear that he had gone about as farre as in him lay to crosse the purpose and decree of God. Thus therefore I conceive of this place , That Isaac , as a man suddenly astonisht and amazed , is at first distracted with severall fears , and knows not what to fear most ; yet at last perceiving how evidently the hand of God was in this businesse , he shakes off all carnall affections , and confirms the blessing to Jacob ; I have eaten of all before thou camest , and have blessed him ; yea and he shall be blessed . Vers . 34. Blesse me , &c. ] Esau in his passion and bitternesse of spirit craves his share in the birthright-blessing , though he could not have it alone . But this was spoken in a passion ; otherwise he could not be ignorant that this could but be conferred upon one : for though Jacob blessed all his sonnes , yet this with the birthright went to Judah , Gen. 49. Vers . 35. Thy brother came with subtilty , and hath taken away thy blessing . ] That is , the blessing of the birthright , which according to the ordinary course of nature , unlesse God did otherwise dispose of it , belonged to the elder , and which Isaac had before promised Esau , and did really intend to conferre upon him , though now it were settled upon Jacob , to whom by Gods decree and purpose it did of right appertain . Vers . 36. Hast thou not reserved a blessing for me ? ] Finding himself wholly excluded from the birthright-blessing , he enquires whether no blessing were reserved for him . Vers . 37. And what shall I do now unto thee my sonne ? ] As if he should say , comparatively all other blessings are nothing . Vers . 39. Behold thy dwelling shall be the fatnesse of the earth . ] Upon Esaus bitter lamentation and weeping , mentioned in the former verse , Isaac now foretells the earthly blessings that should befall Esaus posterity : but as for the prime and chief blessing , that was settled upon Jacob , neither had Isaac the least thought of altering what he had done herein , as the Apostle saith concerning Esau , Heb. 12. 17. When he would have inherited the blessing he was rejected ; for he found no place of repentance , though he sought it with tears ; that is , all his crying and weeping could not move Isaac to repent of what he had done , or reverse the blessing , which , though unwittingly , he had conferred upon Jacob. Yea some note a difference betwixt Esaus blessing here concerning outward things , and that of Jacobs , vers . 28. to wit , because though the same outward blessings be here promised to Esau that were before promised to Jacob , the dew of heaven and the fatnesse of the earth ; yet they are promised to Jacob in another manner then they are to Esau : for to Esau it is onely said that he should have these things , thy dwelling shall be the fatnesse of the earth , and of the dew of heaven , to wit , by the ordinary dispensation of Gods providence ; but now to Jacob it is said , that God should give him these things , namely as gifts and pledges of his singular love and favour towards him , vers . 28. God give thee of the dew of heaven , and the fatnesse of the earth , &c. Vers . 40. It shall come to passe when thou shalt have the dominion , &c. ] That is , after the Edomites , thy posterity , shall have been a long time in subjection to the Israelites , they shall at length become more mighty then they had been , and then shall cast of the yoke of the Israelites ; which was accomplished in the dayes of Jehoram king of Judah , 2. King. 8. 20 , In his dayes Edom revolted from under the hand of Judah . Vers 41. Esau said in his heart , The dayes of mourning for my father , &c. ] Yea afterwards he spake what at first he onely purposed in his mind , and by that means , as is noted in the next verse , these words of Esau her elder sonne were told to Rebekah : at first he onely determined this in his mind , but afterward not able to contain himself , nor to conceal his purposes , he uttered what he intended in the hearing of some body , and so it was known , and at last told Rebekah . Vers . 42. Thy brother Esau , as touching thee , doth comfort himself , purposing to kill thee . ] Esau is here said to comfort himself with his thoughts of killing Jacob , either 1. because not onely revenge it self is sweet to men that are greatly enraged ; whence the Lord speaking of himself , after the manner of men , saith of the Jews , Ezek. 5. 13. I will cause my fury to rest upon them , and I will be comforted , but even the very resolution and purpose of revenge in time to come doth somewhat ease the minds of men enraged , when they have determined within themselves how and in what manner they will revenge themselves upon those that have wronged them ; or else , 2. because he chuckerd himself with some kind of hope , by this means to recover his birthright again : for indeed wicked men do usually harden themselves against the known word and will of God , as we see in Saul , who sought by all means to cut off David , though he were fully convinced in his mind that God had chosen him , 1. Sam. 18. 28. Saul saw and knew that the Lord was with David ; yet he became Davids enemy continually . Vers . 45. Then I will send and fetch thee from thence . ] Some Expositours conceive that though Rebekah hoped that Esaus anger would be soon forgotten , yet it proved otherwise , and that when Jacob had stayed in Padan-Aram about twenty years , at his return Esaus malice was as hot and violent against him as ever , had not God miraculously changed his heart ; which if it be granted , no wonder it is though Rebekah sent not for Jacob all that time , as here she promised him , since she found it not safe , and therefore was content to be without him rather then to hazard his life ; and so indeed never saw her Jacob again , but dyed about three years before his return home . Vers . 45. Why should I be deprived also of you both in one day ? ] That is , Jacob , by being murdered ; and Esau , by the vengeance of God , which she knew would follow him because of that fact , or by the sword of Justice ( for by the common law of Nations such an execrable murther would even then have been punished with death ) or at least by Esaus voluntary withdrawing himself from the presence of his Mother , as not daring to look her any more in the face . Vers . 46. And Rebekah said to Isaac , I am weary of my life because of the daughters of Heth , &c. ] That is , Esaus wives , which Gen. 26. 35. were a continuall grief of mind both unto Isaac and to Rebekah : Because she would not grieve her husband in his old age , nor enrage him against Esau , she deemed it not best to impart to him what she had heard concerning his cruell and bloody resolution for the slaying of his brother , but took another occasion to procure from Isaac that Jacob might be sent away to Padan-Aram , to wit , lest he should marry amongst the Canaanites , as Esau had done , to their great and continuall vexation and sorrow . CHAP. XXVIII . Vers . 1. ANd Isaac called Jacob , and blessed him . ] Thus the blessing , for the better confirming of Jacobs faith , is by his father again settled upon him ; and indeed Jacob had need of it , considering how many straits and difficulties he afterwards went through , wherein , notwithstanding the Prerogative of the blessing , he might think himself in a farre vvorse condition then his brother Esau . Vers . 4. That thou mayest inherit the land , wherein thou art a stranger . ] This is added to prevent the weaking of his faith , that he might not think the blessing vain , vvhen he should spend all his life as a stranger and sojourner in that land , and never come to the poss●ssion of any part of it : It is as if he had said , T is true , thou shalt be as a stranger in this land , vvandring here and there ; yet , be not discouraged , thine it is , and to thy seed it shall be given . Vers . 9. Then went Esau unto Ishmael . ] That is , unto the Ishmaelites : for Ishmael himself vvas already dead . Gen. 25. 17. These are the years of the life of Ishmael , 137 years , and he gave up the ghost and died . The sister of Nebajoth , &c. ] Nebajoth vvas , Gen. 25. 13. the first born of Ishmael , and here mentioned , because Esau had his sister to vvife from him , Ishmael being now dead : And the ground of Esaus taking this vvife seems to be , that either he might insinuate himself into his fathers affection , and so procure that the birth-right might be reversed and settled upon him ; or at least that by this affinity vvith the Ishmaelites he might strengthen himself against his brother Jacob. Vers . 11. And he lighted upon a certain place , and tarried there all night , because the sunne was set , &c. ] Travelling on foot with his staff in his hand , as is expressed chap. 32. 10. he vvas overtaken vvith the night , and could not get to the city Luz , vvhich vvas not farre from this place , ver . 19. and so lay all night alone in the field . It may vvell indeed seem strange that Jacob should be sent avvay to procure him a wife amongst his Mothers kindred in so mean a manner , especially if we consider with what attendance and large provision Abraham sent his servant thither about the same businesse , Gen. 24. But for this we must know , 1. That since Abraham left Haran , & was come into the land of Canaan , it was not known to his kindred he left there behind him how God had blessed Abraham , and in what state and condition he lived ; and therefore it was fit that Abraham should send his servant in such a manner ●as might discover how wealthy he was become in Canaan , that so they might the more willingly condescend to match with his sonne : But since that time doubtlesse Bethuel and Laban knew well enough in what condition Isaac and Rebekah lived , and therefore there was no need in this regard to send their sonne Jacob in such a manner . 2. That Abrahams servant went to fetch a wife immediately for Isaac , but Jacob went purposely to stay and sojourn with his uncle for a time , till his brothers fury was over , and therefore Rebekah might happely think it inconvenient to send any company along with him . 3. That it is most likely that Jacob did steal away secretly , purposely that his brother Esau might not lie in wait for him by the way to do him a mischief . Vers . 12. And he dreamed , and behold a ladder , &c. ] The end of this vision was doubtlesse that God might testifie unto Jacob that he would take care of him , and so might thereby comfort him in this his desolate condition , and strengthen his faith against all those discouragements he should meet with in this journey . There can be therefore no question made but that by this Ladder was signified the Providence of God in governing the world , and particularly his provident care over Jacob , and that , as it is Psal . 113. 5 , 6. Though God dwelleth on high , yet he humbleth himself to behold the things that are in the heaven , and in the earth , and disposeth all things according to his will , and that especially by the ministry of his Angels , according to that of David , Psal . 91. 11 , 12. For he shall give his Angels charge over thee , to keep thee in all thy wayes ; they shall bear thee up in their hands , lest thou dash thy foot against a stone . But yet because Christ is the onely foundation of that reconciliation that is wrought betwixt God and Man , and of that speciall care which God takes for the welfare of his Church and people , in and through whom they are made the sonnes of God , and heirs of heaven , and enjoy the ministry of the Angels , Heb. 1. 13. Are they not all ministring spirits , sent forth to minister for them who shall be heirs of salvation ? therefore also questionlesse by this Ladder Christ was represented , the promised seed , in whom all the promises are yea and amen , 2. Cor. 1. 20. as methinks our Saviour himself did intimate in those words of his concerning himself , John. 1. 52. Verily , verily I say unto you , hereafter ye shall see heaven open and the Angels of God ascending and descending upon the sonne of man. In his two natures personally united , heaven and earth are as it were joyned together : By him our onely Mediatour is man reconciled to God , and both the things in heaven and the things on earth are reconciled through the bloud of his crosse , Col. 1. 20. By his onely merit and intercession both the ministry of the Angels , the gifts of the holy Ghost , and all other heavenly blessings do descend upon us : and by him likewise we have accesse unto God and entrance into heaven . And thus by this vision Jacob was assured that through the promised seed , Christ , he should enjoy the guard of the holy Angels , and that he should be by them defended both in his going out and returning home . Vers . 16. Surely the Lord is in this place , and I knew it not . ] Being awaked he perceived that God had appeared to him , and therefore admires , and extolls this goodnesse of God towards him : as if he had said , I thought God had onely in this manner revealed himself in my fathers house , I looked not for such an Apparition in this place ; but now I find that God who is every where doth also in this place by these speciall testimonies of his presence manifest himself . Vers . 17. And he was afraid , &c. ] Stricken with a reverent fear of the majestie of God. This is none other but the house of God. ] This is spoken because God had manifested himself there unto him in his glory . Vers . 18. And set it up for a pillar , and poured oyl upon the top of it . ] The stone which Jacob had laid under his head all night , he set up for a pillar , as a memoriall of that vision , and then poured oyl upon the top of it , ei●her to consecrate thereby that place and stone to a holy and religious use , as afterward for the same cause Moses was commanded to anoynt with oyl the Tabernacle , and all that vvas therein ; or else rather as an offering to God : Having no other sacrifice at hand , of the oyl , which he had about him either for food , or to anoynt his body in his travell , he poures forth an offering of thanksgiving unto God , as David , 2. Sam. 23. 16. poured out the water to God , which his three worthies had fetched for him from the well of Bethlehem not without extreme perill to their lives . Vers . 20. And Jacob vowed a vow , saying , If God will be with me , &c. ] Jacob being much affected with Gods gratious goodnesse to him in the glorious vision he had seen , and the many precious promises therein made to him , doth here , by way of thankfulnesse , vow a vow unto God , not onely in generall , vers . 21. that then the Lord should be his God , that is , he would then for ever acknowledge the Lord God of his Fathers to be the Authour of his welfare and salvation , love , worship , and serve him , yea and him onely ; but also particularly vers . 22. 1. that the stone which he had now set up for a pillar should be Gods house , that is , he would account that stone or pillar , or that place where that stone was erected ( for both are included figuratively ) a holy place , consecrated to Gods worship and service , and would there perform the duties of his worship ( which part of his vow he made good , Gen. 35. 6 , 7. when at his return out of Mesopotamia he built there an altar and offered thereon sacrifices to the Lord ) and 2. that of all that God should give him , he would give the tenth unto God , that is , that he would set it apart for Gods speciall service , as by imploying it in building altars , and sacrifices , and relieving the poore upon any occasion . Indeed concerning the first of these some doubt may arise in our minds , How Jacob could vow that upon such & such conditions , then the Lord should be his God , which may imply a resolution on the contrary that in case such conditions were not performed , or did not come to passe , then the Lord should not be his God. But to this I answer , 1. That men that wait in expectation of receiving some speciall blessing from God , may vow upon the obtaining hereof to perform their duty to God , which otherwise by covenant they are bound to perform , and yet not intend that in case they fail of this they desire , then they will not ; onely thereby they professe that this shall be a new ingagement to bind them to perform their duty herein , and to make them the more solicitously carefull to carry themselves herein as they ought to do : and 2. That with a conditionall vow something may be , and is usually added , which shall not depend upon the premised conditions , but is onely annexed as a necessary concomitant of the vow ; as if a man should vow , if God should blesse him according to his hopes in a voyage he is to undertake , that then he would for ever honour his poore parents , and give them such a yearly maintenance ; the paying of this yearly maintenance is the thing conditionally vowed , and that clau●e of honouring his parents is onely annexed as that which must necessarily go along with his vowed maintenance : and so it is here , that which is vowed by Jacob conditionally is that the stone which he had now set ●p for a pillar should be Gods house , and that of all that God should give him , he would give the tenth unto God , and this clause , Then shall the Lord b● my God , is onely annex●d as a necessary adjunct , and the ground of his yielding this honour unto God. CHAP. XXIX . Vers . 1. THen Jacob went on his journey and came into the land of the people of the East . ] That is , Mesopotamia , which lay Eastward from Canaan , Job 1. 3. He was the greatest of all the men of the East . Isaiah 41. 2. Who raised up the righteous man from the East . Vers . 5. Know ye Laban the sonne of Nahor . ] That is , the grandchild : for he was the sonne of Bethuell , who was the sonne of Nahor . Vers . 7. It is yet high day , neither is it time that the cattel should be gathered together . ] That is , into the fold , there to rest all night . Vers . 8. And they said , We cannot untill all the flocks , &c. ] Their meaning is , either that they might not by right do it , they might not water their sheep till all the flocks came together ; so the like phrase is used Gen. 34. 14. We cannot do this thing , to give our sister to one that is uncircumcised , that is , we may not do it ; or else rather that they were not able to do it : which I rather approve ▪ because vers . 2. there is expresse mention of the greatn●sse of the stone ; and upon Rachels coming it was rolled away before all came together : or why may not both be included ? we cannot , that is , we neither may do it , nor are we able to do it . Vers . 10. And rolled the stone from the wells month . ] To wit , either by his own strength , or with the help of the shepherds . Vers . 12. And Jacob told Rachel that he was her fathers brother . ] That is , his kinsman , his sisters sonne ; for near kinsmen in the Scripture are usually called brethren : Gen. 13. 18. Though Abraham were Lots uncl● , yet saith he , Let there be no strife between me and thee , for we be brethren . Vers . 13. And he told Laban all these things . ] That is , what had been formerly related concerning Jacob , who were his parents , what had passed betwixt him and his brother , how he was sent away thither by his father , and what had befallen him in his journey : else Laban might have wondred to see him come so unfurnished , whereas he had seen Abrahams servant come so richly provided when he fetched thence Rebekah . Vers . 14. And Laban said to him , Surely thou art my bone and my fle●● . ] This is either an acknowledgement that he was satisfied concerning his person , to wit , that he was inde●d his si●ters sonne ; or else , a courteous reply to his relation , vers . 13. as if he had said , However , be the occasion of thy journey what it will , thou art my near kingsma● , and must expect loving entertainment here . Vers . 15. Because tho● art my brother , shouldest thou therefore serve me for nought . ] Laban perceiving in this moneths time of Jacobs abode with him , mentioned in the former vers● , that he was wondrous able and active for his businesse ( for it seems Jacob not vvilling to be burdensome to his uncle , nor to eat the bread of idlenesse , did presently buckle himself to do him what service he might ) he begins now to tamper with him about giving him some recompense for his labour , under a pretence that it was not fit that he should do him service for nothing , though he were his near kinsman , but aiming indeed to bind him thereby to some farther stay there , because he saw his service would be very profitable to him . Vers . 18. I will serve thee seven years for Rachel thy younger daughter . ] It was it seems the custome in these Eastern countreys , that at making up of any match of marriage , both the husband and wife did mutually give dowries the one unto the other , as is evident chap. 34. 11 , 12. And Shechem said unto her father , and unto her brethren , what ye shall ask I will give ; ask me never so much dowry and gift , and I will give according as ye shall say unto me : but give me the damsell to wife . 1. Sam. 18. 25. And Saul said , Thus shall ye say to Dav●d , The King desireth not any dowry , but an hundred foreskins of the Philistines , &c. and 2. Sam. ● . 14. And David sent Messengers to Ishbosheth , Sauls sonne , saying , Deliver me my wife Michal , which I espoused to me for an hundred foreskins of the Philistines . Jacob therefore being in a strange place , and having nothing else to give , and being withall carried away with the strength of his affection to Rachel , that he might prevail with his uncle , vvhose base covetousnesse by this time he had discovered , tenders him seven years service for his daughter Rachel . Vers . 19. It is better that I give her to thee , then I should give her to another man. ] Laban , regarding more his own profit then to deal fairly and ingenuously with so near a kinsman , makes advantage of the affection of Jacob to his daughter , and accepts of his proffer ; yet because his words are so ambiguous , and not an expresse promise , It is better that I give her to thee , then that I should give her to another : abide with me ; it may be probably supposed that h● did purposely equivocate , and had already some thought of dealing doubly and deceitfully vvith Jacob. Vers . 20. And Jacob served seven years for Rachel . ] Junius conceives that immediately after Jacob had agreed with Laban to serve with him seven years for his daughter , the marriage was solemnized , and having then Leah given him in stead of Rachel , he then made a new agreement for Rachel , and so married them both in the very beginning of his foureteen years service : But that cannot agree with his relation ; for first , it might then as well have been said here , that he served fourteen years for Rachel ; again secondly , it is said , vers . 27. Fulfill her week , and we will give thee this also , for the service which thou shalt serve with me yet other seven years ; and thirdly when Jacob expostulates the wrong which Laban had done him , ver . 25. he saith , Did not I serve with thee for Rachel ? which shows that seven of his years service were spent ere Leah was imposed upon him . And they seemed unto him but a few dayes for the love he had to her . ] Love makes men think every day a year till they enjoy the party loved ; and therefore this must be understood with reference to his labour and service , that the service of seven years seemed as nothing to him , because of the great love he bare to Rachel . Vers . 25. And it came to passe , that in the morning , behold it was Leah . ] He perceiveth it not before , both because it was the custome for brides to be veiled , and also because by her fathers direction she might be silent , vvhich he might impute to her modesty . Vers . 27. Fulfill her week , and we will give thee this also . ] The marriage feast or solemnitie used to be kept a vveek , Judg. 14. 12. I will now put forth a riddle unto you : If you can certainly declare it me within the seven dayes of the feas● , &c. this Laban desires him to fulfill vvith Leah , that so by this his voluntary consent the marriage might be confirmed , and then he promises to give him Rachel ; so then vve see that he married Rachel vvithin a vveek after Leah , and served seven years for her after the marriage . Vers . 31. And wh●n the Lord saw that Leah was hated . ] That is , not simply , but in comparison of Rachel , ver . 30. He loved Rachel more then Leah . Vers . 35. And left bearing . ] That is , for a while : for afterwards she conceived again , Gen. 30. 17. And God hearkned unto Leah , and she conceived and bare Jacob the fifth sonne . See the Note in the following chapter upon ver . 9. CHAP. XXX . Vers . 1. GIve me children or else I die . ] That is , either let me have children by thee , as well as my sister , or I am but a dead woman , I shall never be able to endure it , & it will be my death , and indeed , I had rather die then live in this condition ; and this Rachel saith to Jacob , not as seriously thinking that Jacob was able to give her this blessing , which God had hitherto denyed her ; but as those that are in a passion do many times speak they scarce know what , so she in a womanish heat and passion crieth out to her husband to give her children , never considering to whom she spake , or why she should crave this of him , or by what means he should be able to satisfie her desire . Vers . 3. She shall bear upon my knees . ] That is , children , that might be brought up and nursed on her knees as her own . Gen. 50. 23. The children also of Machir the sonne of Manasseh were brought up upon Josephs knees : and it seems most probable that this was done about the third year after her marriage . Vers . 4. And she gave him Bilhah her handmaid to wife . ] A secondary wife or concubine ; for so also she is called , Gen. 35. 22. And it came to passe when Israel dwelt in that land , that Reuben went and lay with Bilhah his fathers concubine . Vers . 5. And Bilhah conceived , and bare Jacob a fonne . ] Happely the same year wherein Levi was born of Leah . Vers . 9. When Leah saw she had left bearing , &c. ] Considering that Leah had her six sonnes and one daughter ( besides these two by her handmaid ) within the compasse of the last seven years service of Jacob with Laban , it must needs be that it was not above half a year that she stayed ere she conceived again ; yet so inordinate was their desire of children , and emulation one against another , that she also gives her maid to her husband , and so her maid bringing her a sonne , and her self being also at that time with child , that might be one inducement to name the child G●d , that is , a Troop , &c. Vers . 14. And Reuben went in the dayes of wheat-harvest , and found mandrakes . ] A kind of flovver or fruit very pleasant to the eye ( which may seem the ground of their name , for the Hebrew word signifieth lovely , or amiable ) and very odoriferous , Cant. 7. 13. the mandrakes give a smell : whether they were the same we now call mandrakes , or no , it is uncertain ; these Reuben , being a child then about foure or five years of age , gathers in the field , as children are wont to do , and brings them home to his mother . Give me I pray thee of thy sonnes mandrakes . ] It seems that mandrakes were in great esteem amongst them , though the child onely casually lighted on them , and plucked them because of their glorious show ; and hence so great ado was made about these mandrakes which Reuben found . Vers . 15. Is it a small matter that thou hast taken my husband , &c. ] For the full understanding of this pa●sage , we must know , 1. that these contentions were not merely carnall , but partly also for desire of Gods ordinary blessing in propagation , and chiefly for the encrease of the Church , and obtaining the promised seed for salvation ; 2. that Jacob did most frequently converse with Rachel , whom he did most affect , and did comparatively neglect Leah , for which being highly offended with Rachel , she thus snaps her up , and denies this small request she makes to her . Vers . 16. And Leah went out to meet him . ] This she doth , to make sure he should not go in to Rachel ( as for the most part he was wont to do ) and tells him what had passed betwixt Rachel and her , and so prevails with him to go in to her . Vers . 17. And she conceived . ] The same year that Gad was born of Zilpah , ver . 10. Vers . 25. Jacob said unto Laban , Send me away , that I may go unto mine own place . ] That is , the land promised to him , Gen. 28. 13. The land whereon thou li●st , to thee w●ll I give it , and to thy seed ; and the land where his father lived , and where himself was born . No doubt the respect he had to the promise made him earnest that he might return thither . Vers . 26. Give me my wives and my children for whom I have served thee , &c. ] That is , let me by thy good leave depart now home with my wives and children ; for thou knowest that the years of my service are expired , and that I have therein done thee faithfull and good service . Vers . 29. Thou knowest how I have served thee , &c. ] Though Jacob did before really intend to return home , yet now considering with himself that it would be better to get somewhat for him and his before he went , then to go away with a great family having nothing to sustain them , and being vvithall so earnestly pressed by the importunitie of Laban , and not knovving hovv to get from him vvhether he vvould or no , in this reply he labours to make it appear vvhat good reason there vvas that if he did stay it should not be altogether vvithout respect of som● benefit to himself . Vers . 31. Th●u shalt not give me any thing , &c. ] He did not intend to serve him without some just recompense and reward ; but the meaning is this , that he would not require any thing out of Labans present estate , and that which he had gotten already , but that he would receive his hire out of the future increase of his flocks , and that in a way , as afterward he tells him , which was likely to be most advantagious to Laban , and wherein he for his part was content to rest upon the providence of God , to wit , that having under his charge onely those sheep and goats that were all of one colour , whether black or white , none spotted , he would have for his hire onely such kids and lambes as were speckled and spotted , bred of the old ones under his charge , that had neither speck nor spot in them . A condition which Laban , vers . 34. imbraceth very greedily , I would it might be according to thy word ; both because such covetous churls do more hardly part with that which they have in their present possession , then that which may come in hereafter , and because according to the ordinary course of nature cattel are wont to bring forth such as themselves are , and therefore in this way Jacob was like to have a poore bargain of it . But in all this doubtlesse the Lord directed Jacob what he should do , who by this means adjudged a good reward to Jacob , which otherwise Laban would have kept from him , chap. 31. 9 , 10 , 11 , 12. Vers . 38. And he set the rods which he had pilled before the flocks in the gutters , &c. ] His end in this was , that the ews being in the heat or strength of a double desire , whilest they vvere both drinking greedily , and vvithall coupled with the males ( for he did this onely in ramming time ) they might conceive such young ones as they saw shadows of in the vvater ; for the colour of the roddes made also the shadows of the rammes , that vvere leaped upon them , to appear particoloured . Vers . 40. And Jacob did separate the lambs , and set the faces of the flocks toward the ring-straked , &c. ] This vvas another course he takes to encrease his flock , because all the flock vvould not conceive just at vvatering time , having gotten some spotted lambes by his first devise of the pilled rods , these he sets before the faces of Labans flock , that by the sight of the speckled cattel they might bring forth lambes like them that vvere in their eye . And he put his own flocks by themselves . ] This vvas a third device he used for his greater advantage : his own flocks that vvere ring-straked , speckled , and spotted , vvhen they vvere likely to conceive , he vvould not let them be amongst Labans flocks , lest they looking upon them that vvere all of one colour , should bring forth young ones that were all of one colour , vvhich then it seems should have been Labans . CHAP. XXXI . Vers . 1. OF that which was our fathers hath he gotten all this glory . ] That is , all this wealth , vvhich they call his glory , because commonly a man● vvealth procures him honour , and makes him glorious in the eyes of vvorldly men ; vvhence is that , Psal . 49. 16 , 17. Be not thou afraid when one is made rich , when the glory of his house is increased : For when he dieth he shall carry nothing away , his glory shall not descend after him . Vers . 3. And the Lord said unto Jacob , Return unto the land of thy fathers , &c. ] By the foregoing vvords it appears , that the envy of his brethren , and the frowns of his father in law Laban , made Jacob entertain some thoughts of returning home ; but being vvithall it seems perplexed vvith some fears how he should be able to get away , hovv his vvives friends might deal vvith him , and vvhether his brother Esaus vvrath vvere appeased or no , to remove all these scruples from his mind , the Lord novv appeared to Jacob , and vvilled him to return , and promised to be vvith him and blesse him in his journey . Vers . 7. Your father hath d●ceived me , and changed my wages ten times . ] If sheep in that countrey bring forth young ones tvvice a year , as it seems they did , in the space of six years , so oft his vvages might vvell be changed ; yet ten times may here be put for many times , as it is usually elsevvhere , Job 19. 3. These ten times you have reproched me . Num. 14. 22. And have tempted me now these ten times ; and in many other places . Vers . 11. And the Angel of God spake unto me , &c. ] Who is called , vers . 13. the God of Bethel ; and therefore it vvas undoubtedly Christ . Vers . 13. I am the God of Bethel . ] This vvas to put Jacob in mind of his promise and vovv , vvhich then and there he made to God. Vers . 15. For he hath sold us , &c. ] To wit , for 14. years service , and our money , that is , the money and profit which he hath gotten by this sale of us , he hath quite devoured , that is , he hath w●oly converted it to his own use , whereas of right he should have given it us 〈…〉 portion . Vers . 21. And passed over the river . ] That is , Euphrates , which was between Chaldea and Canaan : Josh . 24. 2 , 3. Your father 's dwelt on the other side of the floud , in old time , &c. And I took your father Abraham from the other side of the floud , and led him throughout all the land of Canaan , &c. Vers . 22. And it was told Laban on the third day , &c. ] For so many dayes journey were Labans flocks , which his sonnes kept ( whether Laban was now gone to the sheep-shearing ) off from Jacob. chap. 30. 36. And he set three dayes journey b●twixt himself and Jacob and Jacob fed the rest of Labans flocks . V●rs . 23. And pursued after him s●ven dayes journey . ] That is , being returned home ( wherein three dayes were again spent ) he gathers his company together , and in seven dayes pursuit overtakes him ; so that Laban went as farre in seven dayes as Jacob had gone in thirteen , to wit , the three dayes of the messengers going to Laban , the three dayes of Labans return home , and the seven dayes of Labans pursuit after Jacob. Vers . 24. Take heed that thou speak no● to Jacob either good or bad . ] That i● , respectively to that end for which thou hast pursued him ; thou shalt not seek to detain him , neither by flattering speeches , nor by evil language . Vers . 35. For the custome of women is upon me . ] Not that women whilest they are in that condition are not able to rise , but because they are oft at those times stomach-sick , troubled with headach , and many severall wayes not fit to be disquieted ; and besides in those hot countreys perhaps that diseas● of women was stronger upon them then it is in these parts . Vers . 42. Except the God of Abraham , and the fear of Isaac , &c. ] Jacob calleth God the fear of Isaac , that is , the God whom his father Isaac feared and worshipped , as the onely true God who alone is to be feared ; as God is elsewhere called the hope of Israel , that is , the God on whom all his people do put their whole trust and confidence . Vers . 46. Jacob said unto his brethren , Gather stones . ] That is , he exhorted the sonnes of Laban and other his kindred and allyes that were come thither with Laban , that they would put to their helping hand to raise up a heap of stones that might be a witnesse of the covenant that should be now made betwixt them : for in the 51. verse , it is evident that not Jacob onely and his family , but Laban also and those that were with him , did gather and make this heap of stones . Vers . 47. But Jacob called it Galeed . ] That is , a heap , a witnesse : they both give it the same name ; onely Laban called it so in his tongue , the Syriack ; and Jacob in his , the Hebrew . Vers . 53. And Jacob sware by the fear of his father Isaac . ] That is , whereas Laban sware by the God of Abraham , and the God of Nahor , and Terah , the father both of Abraham and Nahor ( of whom it is said that he served strange gods , Josh . 24. 2. Your father 's dwelt on the other side of the floud in old times , even Terah the father of Abraham , and the father of Nahor ; and they served other gods ) Jacob onely sware by the fear of his father Isaac , that is , the God whom his father feared and worshipped . CHAP. XXXII . Vers . 2. ANd he called the name of that place , Mahanaim . ] That is , two camps , because the Angel appeared in two camps or troops , happely on each side of him , as it were to guard and defend him . Vers . 3. And Jacob sent messengers before him to Esau his brother unto the land of Seir. ] Here the Horites dwelt , Gen. 14. 6. And the Horites in their mount Seir ; but Esau and his children destroyed them afterward , and dwelt in their stead . Deut. 2. 22. As he did to the children of Esau which dwelt in Seir , when he destroyed the Horims from before them , and they succeeded them , &c. Now Esau being removed thither at this time from his fathers house , Jacob that was necessarily to passe that way , sends thither to him to get his favour . Vers . 4. Thy servant Jacob saith thus . ] Jacob doth not by this submissive speech renounce his blessing , but yielding temporall subjection for a time ( as David to Saul , though he were even then the anointed king ) he thereby labours to appease his brothers wrath , still waiting by faith for the promise which was to be accomplished in future times . I have sojourned with Laban , &c. ] This he saith , that the consideration of what he had already suffered might cause Esaus anger to c●ase ; and also , that this his readinesse to render an account ( as it were ) of his time spent might seem a kind of submission unto him . Vers . 5. And I have oxen , &c. ] This is added to prevent suspicion , that he might not think he was come as one that gaped after his fathers riches , or to suck any thing from him , or that he now sought his favour for his own profit sake . Vers . 6. We came to thy brother Esau , and also he cometh to meet thee , and foure hundred men with him . ] Whether Esau came with this troop against Jacob with a purpose to destroy him , and so to be revenged on him , as long since he intended , it is not evident in the text : the most Expositours are of that mind , and that God did miraculously change his heart by that time they met together . Yet others judge it more probable , that Esau meant not to cut off Jacob ; & indeed they alledge a very probable reason for it : for if , say they , out of reverence to his father , Esau restrained himself vvhen he was in the freshest and hottest of his passion , it is not likely that now after twenty years absence he would have no respect to the grief of his aged father ( who was still living ) but by slaying his brother bring his gray hairs with sorrow to the grave . However , evident it is that the messengers feared he came in his displeasure , and to that end brought such a band of men along with him , which no marvell it is though Jacob were very ready to believe . Vers . 16. And put a space betwixt drove and drove . ] This he did that his presents might make the fairer show , and by these distant spaces the heat of Esaus rage might be abated ; and also that if he fell in hostile manner upon the first , the other might seek the better to escape . Vers . 20. And say ye moreover , Behold thy servant Jacob is behind us . ] This he urgeth to be especially remembred by his servants , that Esau might not think that he sent these in this manner before to delude him , that he in the mean season might escape some other way . Vers . 21. And himself lodged that night in the company . ] That is , the night after he had sent avvay these droves by his servants , as is before related : it vvas not therefore that night , mentioned vers . 13. the night after he heard that his brother Esau vvas coming tovvards him vvith foure hundred men , but the night follovving , the day betvveen being spent in sending avvay the presents to Esau . Vers . 22. And passed over the ford Jabbok . ] Jabbok was a river whereof mention is again made , Deut. 2. 37. Thou camest not unto any place of the river Jabbok : and that Jacob passed over this river , is expresly set down , because this testified that after he had prayed to the Lord he was well confirmed and settled in his mind concerning the Lords protection , because otherwise he would not have passed the river but have made a stand on the other side , where with lesse difficulti● he might have escaped away , had his brother in an hostile manner set upon them . Vers . 24. And there wrestled a man with him . ] That is , Christ appearing in the form of a man , therefore called after , and by the prophet Hosea , God and an Angel , Hose . 12. 3 , 4. And by his strength he had power with God : Yea he had power over the Angel , yea , the Angel that redeemed him from all evil , Gen. 48. 16. The Angel that redeemed me from all evill blesse the lads . Jacob having wrestled with God by prayer ( as no doubt to that very end he stayed behind alone ) and that not without bitter tears , as Hose . 12. 4. he wept and made supplication unto him , at the last the Lord appeared , set upon him , and wrestled with him , and that to this very end , that he might be assured that though he wrestled with many afflictions , yet he should be victour in them all . Vers . 25. When he saw that he prevailed not against him , &c. ] This is spoken with respect to that assistance & measure of strength wherewith God was pleased , in that assumed body wherein he wrestled with Jacob , to struggle with him , and over which Jacob with his might and power prevailed . And the hollow of Jacobs thigh was out of joynt . ] This was for the present to humble him , that he might not be exalted above measure , being a discovery of his weaknesse and of the Lords indulgence , whereby onely he prevailed ; and it was withall for the future a memoriall and remembrance unto him of this most comfortable Apparition . Vers . 26. And he said , Let me go , for the day breaketh . ] The Angel speaks thu● 1. after the manner of men , whose shape he had taken , as if he had haste to be gone ; 2. to put Jacob in mind of his affairs , that it was fit he should make haste to his wives , &c. and 3. to intimate unto him that he would not have his glory by the rising light be revealed to him , and much lesse to any of his family that might now come to him . And he said , I will not let thee go except thou blesse me . ] His desiring to be blessed by him argues that he acknowledged himself to be inferiour to him , with whom he wrestled , and that though he did what he could to hold him , yet if he procured not the blessing by begging it at his hands , he might happely misse of it : and so some understand that place of the prophet , Hos . 12. 4. to wit , that it was at this time that he wept and made supplication to the Angel , with whom he had wrestled . Vers . 28. Thy name shall be called no more Jacob , but Israel . ] That is , not so much Jacob as Israel , which signifieth one that hath princely power with God. Vers . 29. Tell me I pray thee thy name . ] Though he knevv at length vvith vvhom he vvrestled , at least that he wrestled vvith an Angel sent from God , ver . 30. For I have seen God face to face , &c. yet he desires a surer and clearer knovvledge . Vers . 30. I have seen God face to face . ] To vvit , in the Apparition before mentioned , for othervvise to see the face of God , that is , to see the glory of God as he is in and of himself , it is altogether impossible for men ▪ Exod. 33. 20. Thou canst not see my face ; for there shall no man see me and live . Vers . 32. Therefore the children of Israel eat not of the sinew which shrank &c. ] To perpetuate hereby the memory of this honour vvhich God afforded Jacob in this conflict vvhich he had vvith him . CHAP. XXXIII . Vers . 3. ANd he passed over before them . ] This proceeded not onely from his fatherlike affection , but also from his faith , exposing himself to danger rather then his children , in whom he expected the promises should be accomplished . And bowed himself to the ground seven times . ] That is , many times : 1. Sam ▪ 〈◊〉 5 ▪ so that the barren hath born seven , &c. Vers . 8. What meanest thou by all this drove which I met ? ] The servants had told Esau the reason of this before ; but yet he asks now the reason of Jacob , that he may take an occasion courteously to refuse them . Vers . 10. For therefore I have seen thy face , &c. ] That is , for because I have seen thy face ; and a like speech we have Gen. 18. 5. For therefore are you come to your servant , &c. for as there Lot gives that as a reason why he desired them to eat something , to wit , because they were come to him , & being there he would not have them go away till they refreshed themselves ; so here Jacob gives this as a reason why he desired that Esau would accept his presents , to wit , because he had seen his face as the face of God , &c. implying that since Esau had been so kind and loving to him , it was fit he should shevv his thankfulnesse in those presents he had sent . As for that expression vvhich Jacob here useth , I have seen thy face as though I had seen the face of God , either it is spoken hyperbolically , to expresse hovv vvonderfully comfortable that kind meeting of Esau had been to him ; or else in this phrase he acknovvledgeth that this reconciliation of his brother vvas Gods vvork , and so saies , that the light of Gods countenance vvas evident in the cheerfull countenance of his brother . Vers . 11. Take I pray thee my blessing . ] That is , the gift vvhich by the blessing of God I am enabled to give , and do give vvith a vvilling heart : 1. Sam. 25. 27. And now this blessing which thy handmaid hath brought unto my Lord , let it even be given unto the young men , &c. Vers . 17. And Jacob journyed to Succoth , and built him an house , &c. ] To vvit , after he had according to his promise , vers . 14. visited his brother in Seir , and stayed there avvhile . Some conceive that hovvever he intended at first to have follovved his brother to Seir , yet aftervvards through fear of the vvorst , or by speciall direction from God , he changed his mind , and vvent another vvay , and so came to Succoth : But indeed it is no vvay probable that being nevvly reconciled to his brother , he vvould again provoke him anevv to displeasure , by such a manifest contempt and disregard of him , and by such a palpable breach of his promise to him , but that he did indeed go to Seir , as he had told Esau he vvould . Besides , though by his building a house and making booths in this place ( which vvas thence aftervvard called Succoth ▪ that is , Booths ) it is clear that Jacob resolved to dvvell there ; yet questionlesse , hovvever he might leave his carriages there , he vvent presently to his fathers house ( and perhaps his brother Esau vvith him ) and then aftervvard returned to Succoth again . There is indeed no mention made of his coming to his father till chap. 35. 27. And Jacob came unto Mamre unto his father , &c. But the story of the slaughter of the Shechemites , related in the 34. chap. vvas so long after Jacobs coming into the Land of Canaan , to vvit , vvhen his sonnes vvere grovvn lusty and strong men , vvho vvere very young at their coming into Canaan , that it cannot be thought that Jacob in all that time vvent not home to his fathers house . Vers . 19. And he bought a parcell of a field , &c. ] This vvas that portion of land vvhich Jacob vvhen he lay upon his deathbed in Egypt gave unto his sonne Joseph , Gen. 48. 22. Moreover I have given thee one portion above thy brethren : for that was near unto Shechem , Josh . 24. 32. And the bones of Joseph , which the children of Israel brought up out of Egypt , buried they in Shechem , in a parcel of ground which Jacob bought of the sonnes of Hamor the father of Shechem , &c. and consequently it was here that Christ had a conference with the woman of Samaria , and converted her and her neighbours : for Shechem it is that is there called Sychar , a city of Samaria , John 4. 5. CHAP. XXXIV . Vers . 1. ANd Dinah the daughter of Leah , &c. ] This must needs be ten years at least since their coming from Laban , else Dinah could not be sixteen years old . Vers . 5. And Jacob held his peace untill they were come . ] Not having any into whose bosome he might so fitly poure out his complaint for the ravishing of his daughter , or whose counsel he might seek . Vers . 7. And the sonnes of Jacob came out of the field , &c. ] By the computation of most Expositours , Reuben was now about two and twenty years old , Simeon one and twenty , Levi twenty , and Judah nineteen . And they were wroth , because he had wrought folly in Israel . ] The disgrace of the Church was the chief ground of their anger . Vers . 13. And the sonnes of Jacob answered Shechem , &c. ] Though there be mention made of Jacob , the father of Dinah , in Hamors treaty with Jacobs sonnes , concerning Shechems marriage with Dinah , vers . 11. And Shechem said unto her father , &c. yet it is altogether improbable that Jacob knew any thing of this proposition which his sonnes made , that if the Shechemites would be all circumcised then they would consent to this match : for is it likely that he would consent to such an horrible profanation of the Sacrament of Circumcision , the seal of Gods covenant ? this they propounded apart by themselves , not intending what they said , but plotting their destruction , which to do they thought they had good reason : and therefore it is said that they answered them deceitfully , because he had defiled Dinah their sister . Vers . 19. And he was more honourable then all the house of his father . ] The great esteem he had amongst the people is here mentioned as one ground of his prevailing so farre with them in so strange a request . Vers . 23. Shall not their cattell , &c. be ours . ] That is , by having commerce with them , by making marriages with them , by receiving them in to be as one people with us . Vers . 25. And it came to passe on the third day , when they were sore . ] The third day is counted the criticall day by Physicians , when wounds are oft at the worst , most painfull , &c. and therefore then they chose to make this massacre in the city , as it is here said , that then two of the sonnes of Jacob , Simeon and Levi , Dinahs br●thr●n took each man his sword , &c. whether any of their servants joyned with them , as some think , we need not enquire ; since it is probable enough that Simeon and Levi might do it alone , there not being a man able to stirre in the city . But that the other sonnes of Jacob joyned not with them in this fact , is plain , 1. by these expresse words , two of the sonnes of Jacob ; 2. because the boldnesse of the fact is noted as observable , they came upon the city boldly ; 3. because the other are said to come in to the spoil , which implies that in the former act they had no hand ; 4. because they onely are mentioned , Gen. 49. 5. Sim●on and Levi are brethren , instruments of cruelty are in their habitations . Being the brethren of Dinah not onely by the father , but by the mother , they were the more sensible of her dishonour , and ready to revenge it ; yea and perhaps they might be stirred up and encouraged to do it by their mother Leah . Vers . 30. And Jacob said to Simeon and Levi , &c. ] Though Jacobs charging his sonnes with the offense they had given to the inhabitants of the land , and the danger which thereby they h●d brought both upon him and all his family , be onely here expressed , Ye have troubled me , to make me to stink amongst the inhabitants of the land , ( and that to make way to the story of his removing to Bethel , which follows in the next chapter ) yet there is no question to be made but that he did also charge upon them the grievousnesse of the sin they had committed against God , as he did again at his death , Gen. 49. 5 , 6 , 7. Simeon and Levi are brethren , instruments of cruelty are in their habitations . O my soul come not thou into their secret ; unto their assembly , mine honour , be not thou united : for in their anger they slew a man , and in their self-will they digged down a wall . Cursed be their anger , for it was fierce ; and their wrath , for it was cruel , &c. What shall we then think of the book of Judeth , but that it is Apocryphall , wherein by Judeth this fact of Simeons is so highly extolled , Judeth 9. 2. O Lord God of my father Simeon , to whom thou gavest a sword to take vengeance of the strangers , who loosened the girdle of a maid to defile her , &c. CHAP. XXXV . Vers . 1. ANd God said , Arise , go up to Bethel . ] Bethel was distant from Shechem Southward about thirty English miles . Now Jacob being at this time perplexed with fear because of that which his sonnes had done to the Shechemites , and perhaps advising with himself about removing to some other place , the Lord appeared to him , and appointed him to go up to Bethel , and to build there an Altar unto God that appeared to him when he fled from the face of his brother Esau , thereby calling to his remembrance the gracious promises which God had there made to him , and the vow which he there had made to God , chap. 28. 22. And this stone which I have set for a pillar shall be Gods house ; and of all that thou shalt give me , I will surely give the tenth unto thee . Vers . 2. Then Jacob said unto his houshold . ] That is , not onely to them of his own proper house or family , but also to all that were of his retinue , that pitched their tents with him , and as appertaining to him , still removed whither he removed ; of which there might be a great number , servants born in the house and bought with money , Gen. 14. 14. And when Abraham heard that his brother was taken captive , he armed his trained servants , born in his own house , three hundred and eighteen persons . Put away the strange gods that are amongst you . ] Being quickened by the danger he had apprehended , as likewise by the Lords late appearing to him , and enjoyning him to go to that place which he had formerly found so dreadfull , even as the house of God , and as the gate of heaven , Gen. 28. 17. and where he was to perform the vow which he had made , he deemed it requisite that they should in a speciall manner prepare and sanctifie themselves ; and of this he informs them of his family , & wills them in the first place to put away the strange or the strangers gods that were amongst them , that is , idoles which other nations worshipped , but might not be endured amongst those that worshipped the true God. And hereby I conceive that he intended not Labans gods , which Rachel had stolen ( for it is not likely that this good Patriarch did all this while suffer his wives and children either to worship , or with his knowledge to keep , strange Gods amongst them ) but rather the idoles of the Shechemites , which by his children or servants might be taken for the worth of them , when they spoiled the city , and such idolatrous and superstitious monuments as were brought forth of Mesopotamia by those of his retinue , whom he suspected to be still too much addicted to the superstitions of that countrey : and yet perhaps both those which Rachel had stolen , and any other secretly kept amongst them , were now brought in upon these words of Jacob. And be clean , and change your garments . ] It is clear by this place , that as the Lord did enjoyn the Patriarchs many rites of sacrificing which were afterward more fully enjoyned the Israelites by the written Law , so also he taught them many of those externall rites of purifying themselves by washing in water , and changing of their garments , of which we reade expressely in the Law , Levit. 15. 13. And when he that hath an issue is cleansed of his issue , then he shall number to himself seven dayes for his cleansing , and wash his clothes , &c. and Numb . 31. 23. Every thing that may abide the fire , you shall make it to go through the fire , and it shall be clean : Neverthelesse it shall be purified ▪ with the water of separation ; and all that abideth not the fire ye shall make to go through the water ; which were even in these times as so many shadows of the spirituall cleansing of men from all filthinesse of the flesh and spirit , that renewing by faith and repentance , which God requires especially of all those that draw near to him in the duties of his worship . Vers . 4. And all their ear-rings that were in their ears . ] To wit , which were Idolatrous jewells and superstitious monuments . Hos . 2. 13. I will visit upon her the dayes of Baalim , &c. wherein ●●e decked her self with her ear-rings and her jewells . Deut. 7. 25. The graven Images of their Gods shall ye burn with fire ; thou shalt not desire the silver or gold that is on them . And Jacob hid them under the oaks , &c. ] He hid them from the knowledge of his family , buried them in the ground as unclean things , under an oak , where they might not be easily found again . Vers . 7. And he built there an Altar , &c. ] And so performed the vow which he had there formerly made unto the Lord , chap. 28. 20 , 21 , 22. And he called the name of that place Bethel , &c. And Jacob vowed a vow , saying , If God will be with me , and will keep me in this way that I go , and will give me bread to eat , and raiment to put on , so that I come again to my fathers house in peace ; then shall the Lord be my God , & this stone which I have set for a pillar shall be Gods house ; and of all that thou shalt give me I will surely give the tenth unto thee . Vers . 8. B●t Deborah Rebekahs nurse died . ] This place makes me without any scruple to conclude , that though the coming of Jacob to his father Isaac be not yet mentioned , he had been there long before this ( for who can think that Jacob would be ten or twelve years in Canaan after he was come from Laban , with whom he had served twenty years , and never go in all that time to see his aged father ) undoubtedly there was continuall intercourse betwixt them ; and so Deborah being come at this time to Jacob ( it may be upon Rebekahs death , or some other occasion ) there died , and with great mourning was buried . Vers . 10. But Israel shall be thy name . ] God had given him this name before , Gen. 32. 28. And he said , Thy name shall be no more called Jacob but Israel : but now the Lord confirmed this name to him the second time ; as Jacob also , ver . 15. confirms the name of the place , Bethel . And Jacob called the name of the place where God spoke with him , Bethel . Vers . 14. And Jacob set up a pillar in the place where he talked with him . ] Whether the pillar set up here before , Gen. 28. 18. And Jacob rose up early in the morning , and took the stone that he had put for his pillow , and set it up for a pillar , was defaced or overthrown it is uncertain ; but this was questionlesse another pillar , as appears , because it is said to have been set up just in the place where God had this second time appeared to him . And he poured a drink-offering thereon . ] See Gen. 28. 18. Ver. 18. But his father called him Benjamin . ] That is , the sonne of my right hand , to wit , because he should be his beloved , tendered , and especially regarded , he should be ever at his right hand , according to that expression , Psal . 80. 17. Let thy hand be upon the man of thy right hand ; and thus doth Jacob as it were correct the immoderate sorrow of his wife shown in the name she had given him Benoni , the sonne of my sorrow , & also prevents the frequent renewing of his sorrow by that name which might often have brought to remembrance the losse of his dear wife . Vers . 19. And Rachel died . ] To wit , immediately after she was delivered of her child ; and thus she that ere while in a passion quarrelled with her husband , Give me children or I die , now died by her bearing of children . And was buried in the way to Ephrath , which is Beth-lehem . ] It hath both names , Micah 5. 2. But thou Beth-lehem Ephratah , &c. Vers . 29. And Isaac gave up the ghost and died . ] This is here set down by way of anticipation : for that which is related in the two follovving chapters fell out before Isaac died . CHAP. XXXVI . Vers . 1. NOw these are th● generations of Esau , &c. ] This is related to shevv the accomplishment of that temporall blessing , vvherevvith his father blessed him , Gen. 27. 39. And Isaac his father answered and said unto him , Behold , thy dwelling shall be the fatnesse of the earth , and of the dew of heaven from above , and by thy sword shalt thou live , and shalt serve thy brother ; and it shall come to passe when thou shalt have the dominion , that thou shalt break his yoke from off thy neck ; as likevvise of the promise to Abraham , Gen. 22. 17. In multiplying I will multiply thy seed as the starres of the heaven , and as the sand upon the sea shore ; and the oracle given to Rebekah , Gen. 25. 23. And the Lord said unto her , Two nations are in thy womb , and two manner of people shall be separated from thy bowels . Vers . 2. Adah the daughter of Elon , &c. ] The vvives of Esau are here set dovvn by other names then formerly . The first is Adah , vvho Gen. 26. 34. is called Bashemath , and the daughter of Elon the Hittite , as here also she is said to be . And indeed it vvas usuall in those times to have tvvo names : for thus Esau vvas called Edom , and Jacob Israel ; Maachah daughter of Abishalom 1. King. 15. 2. is called Michaiah daughter of Uriel , 2. Chron. 13. 2. His second vvife here named is Aholibamah the daughter of Anah , the daughter of Zibeon , the Hivite : novv this doubtlesse is the same who is called Judith , Gen. 26. 34. onely because her father was called both Anah and Beeri , here she is said to be the daughter of Anah , and there , the daughter of Beeri ; and because this Anah , who was also called Beeri , was the sonne of Zibeon , therefore Aholibamah is said to be not onely the daughter of Anah , but also the daughter of Zibeon ( because she was his grandchild , namely Zibeons ) and that to distinguish this Anah the father of Aholibamah , Esaus wife , from another Anah , mentioned ver . 20. who was the brother of Zibeon , and so the uncle of this Anah . Indeed Anah or Beeri the father of Aholibamah or Judith , though here termed the Hivite , yet is said to be a Hittite , chap. 26. 34. but this is because the Hivites comprehended also the Hittites , as the Brittains the English and Welch . Vers . 3. And Bashemath . ] This was Esaus third wife , called Machalath Gen. 28. 9. Vers . 6. And Esau took his wives and his sonnes , &c. ] Esau dwelt in Seir whilest Jacob was in Mesopotamia , chap. 32. being removed thither , as may well be thought , either upon some displeasure , or for that he was allyed by marriage to the Hivites , vers . 2. Esau took his wives of the daughters of Canaan , Aholibamah the daughter of Anah , the daughter of Zibeon the Hivite : but this cannot be meant of that removall ; for now he goes from the face of his brother Jacob , and that vers . 7. because their riches were more then that they might dwell together : Questionlesse therefore after Jacobs return from Mesopotamia , Esau , not yet having removed his goods , &c. from Canaan , nor fully accomplished his designes in Seir , returned also to his father ; but after Isaac was dead and buried , partly because ( as it fared once with Abraham and Lot ) the place where they dwelt was too strait for him and his brother , both being now grown exceeding rich ; and partly because , no doubt , he had already hope to get the possession of the land of Seir , he removes thither again with all that he had , God in his providence thus disposing it , that he should thus leave Jacob as it were in the possession of Canaan , which was appointed for his posterity . Vers . 12. And Timna was concubine to Eliphaz Esaus sonne . ] She was sister to Lotan , the sonne of Seir , vers . 22. And Lotans sister was Timma . Thus not onely Esau , but Eliphaz his sonne , matching into the stock of the Chorites , by this occasion they thrust in themselves into the government of Mount Seir ( Deut 2. 12. As he did to the children of Esau which dwelt in Seir , when he destroyed the Horims from before them , and they succeeded them , and dwelt in their stead , &c. ) and so he got his living by his sword , Gen. 27. 40. By thy sword shalt thou live , &c. Vers . 18. Duke Korah . ] This is not the same Korah mentioned before , vers . 16. Vers . 20. Seir the Horite . ] The Horite and Hivite seem to have been all one : for Anah elsewhere called a Hivite cometh of this race . Vers . 24. This was that Anah that found the mules in the wildernesse , as he fed the asses of Zibeon his father . ] Interpreters are of very different judgements concerning the word in the originall here translated the Mules ; but taking it as it is in our translation , that which is noted here concerning this Anah must needs be this , That as he kept the asses of his father Zibeon in the wildernesse , by putting he-asses amongst certain mares that they might cover them , these mares brought forth those creatures which we call Mules , a kind of beasts that never breed themselves , but are onely begotten of mares and he-asses , and so he is said here to have been the first , at least in those parts , that found out Mules . And this I conceive is noted concerning Anah , because he was Esaus father in law , vers . 2. the father of Aholibamah , and perhaps also did advance his estate by finding out these mules , which became by degrees to be much esteemed by the inhabitants of those countreys . Vers . 31. And these are the kings that reigned in the land of Edom &c. ] This is added to shew the accomplishment of Gods promise to Abraham . Gen. 17. 16. Yea I will blesse her , and she shall be a mother of nations : Kings of people shall be of her . CHAP. XXXVII . Vers . 2. JOseph being seventeen years old , &c. ] Hereby it appears that these things were done before Isaacs death . Joseph was thirty years old when he stood before Pharaoh , chap. 41. 46. and then was Jacob 121 years old ( for nine years after , when the seven years of plenty were spent , and two of the famine , he was but 130 ) therefore Jacob was but 108 now when Joseph was 17 , and Isaac but 168 ( for he was but 60 years older then Jacob. Gen. 25. 26. And after that came his brother out , and his hand took hold on Esaus heel , and his name was called Jacob : and Isaac was 60 years old when she bare them ) whereas he lived 180 years , chap. 35. 28. a little after the time that Joseph stood before Pharaoh . And the lad was with the sonnes of Bilhah and Zilpah : ] As there was alwayes great emulation between Rachel and Leah , so it was likely enough to be continued amongst their children : and therefore it is very probable that Jacob did purposely place Joseph amongst the sonnes of the handmaids , rather then amongst the sonnes of Leah , that he might be trained up in the knowledge and skill of ordering his cattle , amongst those that were not so likely to maligne him , and that the rather also because he might well hope that Bilhah ( who was Rachels handmaid ) and her sonnes would even for Rachels sake be the more tender over Joseph . And Joseph brought unto his father their evil report . ] That is , Joseph returned to his father their evil words and deeds ; and principally I conceive it is meant of their evil dealing with him , though other their evil carriage be not excluded , because that which follows in the next verses seems to be added , to shew the reason of this evil , whereof Joseph accused them , to wit , that because of Jacobs singular love to Joseph , his brethren hated him , and would not speak peaceably unto him . Vers . 5. And Joseph dreamed a dream , and told it his brethren . ] To wit , not out of a vain-glorious boasting , but out of youthfull simplicitie , and because himself wondred at it : yet withall doubtlesse there was a speciall providence of God in causing him thus to reveal his dreams , that by this prediction of his future exaltation , his father and brethren might the more plainly see vvhen it came to passe that it vvas of God. Vers . 6. Behold we were binding sheaves in the field , &c. ] This dream , concerning their sheaves of corn , was the fitter to represent their bowing down before Joseph ; because it was for corn that they afterwards went down into Egypt and sued to Joseph , when they did ( as was now foretold ) in so submissive a manner yield obeisance unto him . Vers . 10. And his father rebuked him . ] Not knowing that these dreams were of God , to foreshow what should befall Joseph ; and being carried away at first with a sudden fear lest they proceeded from his own ambitious thoughts , and should stirre up the envy of his brethren against him , he gives him a gentle reproof , both to prevent the exalting of Josephs mind , and that his brethren might not imagine , to the increase of their envy , that he had any thought of preferring Joseph before them : though afterward when he came to consider with himself that he had two dreams tending both to signifie the same thing , and withall bethought himself what excellent gifts of mind God had bestowed on him , he began to think that there might be somewhat in it more then yet they perceived , and so laid it the more to heart , as it is said vers . 12. His father observed the saying . Shall I and thy mother , &c. ] The mother of the family , and so his stepmother , whether Leah , or Bilhah ; for Rachel was now dead . Vers . 13. Do not thy brethren feed the flock in Shechem , &c. ] Shechem was , as is generally held , above 16 miles from Hebron , where Jacob now dwelt , the very place where that massacre was by his sonnes committed , Gen. 34. However his sonnes were gone thither to feed their flock , because happely the place was ever since uninhabited , at least they having been gone from thence so many years since were not likely to be there known ; yet this might make him the more carefull to inquire of their welfare , and though happely he had of late kept his Joseph at home , to prevent all discord betwixt him and his brethren , yet now he sends him to see how they did , because this might also procure him favour amongst them . All which doth aggravate the following wickednesse of Jacobs sonnes , that did so ill requite the love of their caref●ll father . Vers . 15. And a certain man found him , &c. ] All this is thus particularly related , that his pains in seeking them might aggravate their crueltie to him . Vers . 21. And Ruben heard it , and he delivered him out of their hands , &c. ] That Reuben did at first disswade them earnestly from offering any violence , is evident by his own vvords to his brethren when they vvere in Egypt , chap. 42. 22. Spake I not unto you , saying , Do not sinne against the child , and ye would not hear ? But novv he delivered him by perswading them not to kill him , but to cast him into a pit , and there to let him lye , intending withall to draw him out secretly afterward , and so to restore him to his father . Observable indeed it is that Reuben should do this , who ( being Jacobs eldest sonne , and that by Leah ) had most cause to be jealous of , and inraged against , the suspected superioritie of this sonne of Rachel : But herein was the power of God magnified , vvho made him the instrument of delivering Joseph that vvas most unlikely to have done it : and yet there may be some reasons withall conceived , why Reuben above all the rest should seek to rescue Joseph out of their hands ; for having lately repented him of that his foul incest , with Bilhah his fathers concubine ( for vve cannot think that the Patriarchs vvhen they fell so grievously did also runne on in a state of impenitency ) he vvas doubtlesse the more tender of having any hand again in such a high degree of vvickednesse , and vvas happely glad to have so fair an occasion to assvvage his fathers displeasure , conceiving evil against him for his former sinne , and fearing lest this intended vvickednesse , should it come to his fathers knovvledge , vvould be chiefly charged upon him , even because of his former offense . Vers . 28. Then there passed by Midianites . ] The Merchants to vvhom Joseph vvas sold are in severall places called sometimes Ishmaelites sometimes Midianites , vvho yet vvere tvvo distinct nations , the one of Ishmael Hagars sonne , the other of Midian Keturahs sonne , Gen 25. 2. but because they dvvelt both in Arabia , it is most likely that there vvas in this company of Merchants both Ishmaelites and Midianites , vvho did traffick together , and to that purpose vvere going together into Egypt , and are therefore called sometimes Ishmaelites , sometimes Midianites . And they drew & lift up Joseph out of the pit . ] Reuben being formerly upon some pretence slipped avvay from them , that he might go about some other vvay , & take Joseph out of the pit without their knowledge , in his absence they sold him to these Arabian Merchants , and chuckerd themselves no doubt with thinking how farre they should be now from crouching to him , that was himself made a bondslave . Doubtlesse Joseph did both before when they cast him into the pit , and now again , earnestly beg of them with many tears that they would not do it , as is evident by their own confession , Gen. 42. 21. And they said one to another , We are verily guilty concerning our brother , in that we saw the anguish of his soul , when he besought us , and we would not hear ; but malice had for the present hardened their hearts . Vers . 29. And he rent his clothes . ] As the custome was in those times , when any grievous calamitie or sorrow befell men , either thereby to expresse how their hearts were broken and torn with grief and anguish of spirit , or else how little comfort they took in any thing , and how little they cared what became of them , not minding those things which were most usefull for them . Vers . 30. And he returned unto his brethren , and said , The child is not . ] Hereby meaning not onely that he was not in the pit , but also that they had slain him in his absence , as at first they intended ; for in Scripture those that are dead are said not to be , Jer. 31. 15. Rachel weeping for her children refused to be comforted , because they were not . Questionlesse Reuben ( for the reasons before noted upon ver . 21. ) was seriously and heartily distressed for that they had done ; yet evident it is on the other side , that when they had told him , that they had onely sold him to the Ishmaelites , and had not slain him , he consented to conceal this their fact from their father , and to deceive him with a forget tale , because he should otherwise have stirred up the hatred of all his brethren against him , wherein though he cannot be excused from sinning greatly , yet he was farre lesse guilty then the rest of his brethren . Vers . 35. And all his daughters rose up to comfort him . ] He might have other daughters besides Dinah , though they be not mentioned : but however , hereby may be meant his sonnes wives or their daughters . But he refused to be comforted . ] That is , so farre did his passions prevail over him that he minded not what they said to him , but even gave way to the extremitie of his sorrow ; which is noted as an infirmitie in this good Patriarch , but chiefly to aggravate the wickednesse of his sonnes , who had brought this sorrow upon their father , yea upon Isaac their aged grandfather too , for he lived thirteen years after this , as is before noted ver . 1. and had therefore his share doubtless● in this sorrow . CHAP. XXXVIII . Vers . 1. ANd it came to passe at that time , &c. ] It is very hard to determine of what time this is meant , when Judah went to his friend Hirah the Adullamit● , that is , that dwelt in Adullam , a city mentioned Josh . 19. 35. and so by his means married the daughter of Shuah the Canaanite ; and that because it is evident that from the time of Josephs being sold into Egypt unto the time of Jacobs going down thither to him , there were but three and twenty years at the most ( for he was sold at seventeen years old , chap. 37. 1. Joseph being seventeen years old was feeding the flock , &c. from which time till he was exalted in Pharaohs Court , there were but thirteen years , chap. 41. 46. And Joseph was thirtie years old when he stood before Pharaoh King of Egypt , &c. to which if we adde the seven plenteous years that were in Egypt after his exaltation , and the two years and upwards , that were spent of the famine , ere Joseph sent for his father and his family , chap. 45. 6. For these two years hath the famine been in the land , &c. this will make up , at the time of his coming into Egypt , about three and twenty years : and yet it must needs be yielded , that all these things , related in this chapter , were done before Jacob removed out of Canaan into Egypt , and how they could be done within the compasse of so few years , it may seem very questionable . Some Expositours hold , that these words , And it came to passe at that time , must be strictly taken , with reference to that which went before , in the former chap●●● , ●o wi● , that Judah did this in that very year or thereabout when Joseph was sold into Egypt , and that 1. because the words are so expresse that , at that time , Judah thus married ; neither can there be any probable reason given why the relation of those things that concern Joseph should be broken off to insert these things concerning Judah , but onely this , because presently upon the selling of Joseph Judah made this marriage with the daughter of Shuah ; 2. Because till Joseph was sold into Egypt , Judah dwelt amongst his brethren , and therefore , as is likely , it was after this that he went aside and matched himself with the daughter of Shuah the Canaanite : And that all these things here related , concerning Judah and his children , might well be within the compasse of three and twenty years , they shew thus , to wit , 1. That Judah might marry and have his three sonnes , Er , Onan , and Shelah by his wife , the daughter of Shuah , in the first three years after Joseph vvas sold into Egypt ; 2. That Er might be marriedto Tamar when he vvas sixteen years old , & Onan also the following year , vvhich was towards the latter end of the seven plenteous years in Egypt , about eighteen years after Joseph was sold thither ; and 3. That in the five following years Tamar might by Judah , as is here related , conceive with child , and bring forth Pharez and Zarah , a little before their going into Egypt . And whereas it may be objected that Pharez had two sonnes , Hezron , and Hamul , vvhen Jacob vvent dovvn into Egypt , Gen. 46. 12. The sonnes of Pharez were Hezron and Hamul : to this they answer , That Hezron and Hamul are there reckoned amongst those that vvent dovvn vvith Jacob into Egypt , not because they were then born , but because they vvere of Jacobs family in Egypt , vvhilest Jacob vvas yet living : Thus , I say , some Expositours understand this place , that Judah married this Canaanites daughter ( contrary no doubt to his father Jacobs mind , who vvas himself strictly forbidden to marry amongst them by Isaac ) that very year that Joseph was sold into Egypt . But 2. because Hezron and Hamul are so expresly reckoned amongst those that vvent dovvn vvith Jacob into Egypt , Gen 46. 12. therefore many Expositours , yea the most , conceive that these vvords , And it came to passe at that time , must not be taken strictly , that Judah married thus at that time , vvhen Joseph was sold into Egypt ; but that it vvas done about that time , that is , say they , at Jacobs first coming into the land of Canaan , vvhen he left his uncle Laban : and the ground of this their opinion is this , because Jacobs coming from Laban ( vvhich vvas when Joseph vvas six years old , as is evident if vve compare Gen. 30. 25. And it came to passe when Rachel had born Joseph , that Jacob said unto Laban , Send me away , &c. give me my wives and my children for whom I have served thee , and let me go , &c. vvith Gen. 31. 40. Thus have I been twenty years in thy house : I served thee fourteen years for thy two daughters , and six years for thy cattel , &c. ) vvas but eleven years before Joseph vvas sold into Egypt , & consequently not above foure & thirty years at the most ere Jacob vvent dovvn thither to Joseph ; all vvhich time vvill be strait enough , if not too little , for all these things to be done in that are here related , and for the birth of Ezron and Hamul , the sonnes of Pharez , vvho are reckoned amongst those that vvent dovvn vvith Jacob into Egypt : for though Judah married the daughter of Shuah about tvvo years after their coming into Canaan ( and yet vvas he then but thirteen years old , as being at the utmost but five y●ars older then Joseph ) and had by her Er , Onan , and Shelah , in the three next years after his marriage ; and though he then married Er , his eldest sonne , to Tamar , vvhen he vvas also but thirteen years old , vvhich vvas sixteen years after their coming into Canaan , three years at least after Joseph vvas sold into Egypt , to this if you adde but three years for the death of Er , the marriage and death of Onan , the going home of Tamar to her fathers house , Judahs incest with her ▪ and the conception and birth of her tvvo twinnes Pharez and Zarah , the fruit of that incest , and then fifteen years more ere Pharez could be marriageable , and have those his two sonnes Hezron and Hamul , who are numbred amongst those that went dovvn vvith Jacob into Egypt , this vvill make the vvhole number of foure and thirty years from Jacobs coming into Canaan till his removing into Egypt . And so they conclude , that doubtlesse the time here spoken of , vvhen Judah married this Canaanites daughter , vvas vvithin a vvhile after their coming into Canaan : And indeed neither of these Expositours do suppose any thing impossible ; yet the first may seem most probable , because it were very strange if Judah and his sonnes Er and Pharez should all marry at twelve or thirteen years of ag● . Vers . 7. And the Lord slew him . ] The like also is said of Onan his younger brother , vers . 10. and the meaning in both places is , that they died not an ordinary , naturall death , but that they were taken away in an extraordinary manner , by some remarkable judgement , whereby it was manifest unto others that they were cut off by the revenging hand of God for their notorious wickednesse . And this was the fruit of Judahs marriage with a daughter of that accursed nation of the Canaanites , that were in time to come to be rooted out , that the Israelites might dwell in their room ; his children that he had by her proved sonnes of Belial , and were destroyed by the just judgement of God upon them . Vers . 8. Go in unto thy brothers wife , &c. ] By this it appears that God had given this in charge to the Patriarchs ( as many other things ) which was afterward established by the written Law , Deut. 25. 5. If brethren dwell together , and one of them die , and have no child , the wife of the dead shall not marry without unto a stranger ; her husbands brother shall go in unto her , and take her to him for wife , and perform the duty of an husbands brother unto her . Vers . 11. Remain a widow in thy fathers house till Shelah my sonne be grown . ] It is evident that in these words Judah thought to assure Tamar , that assoon as his sonne Shelah was marriageable , he also should take her to wife , and raise up feed to his deceased brethren : but withall it is most probable , that he meant nothing lesse , but onely intended to put her off , and that as suspecting that she had some way been the occasion of the death of his other two sonnes , as the words following do import , For he said , ( to wit , within himself ) Lest peradventure he die also , as his brethren did . And indeed , why ●lse did he send her home to her father ? she might have stayed awhile unmarried with him ; and when Shelah was grown , we see Judah minded not the performance of his promise , as is noted vers . 14. yea his own confession makes it manifest , vers . 26. where he accuseth himself of doing her wrong , She hath been more righteous then I , because that I gave her not to Shelah my sonne . Vers . 12. Judah was comforted and went up to his sheep-shearers to Timnath . ] A city in the Philistines countrey , which also befell Judahs children for a possession , Josh . 15. 20 ▪ 57. This is the inheritance of the tribe of Judah , &c. Cain , Gibea , and Timnath . Vers . 14. And sate in an open place . ] Such open places harlots used , Ezech. 16. 25. Thou hast built thy high places at every head of the way . Jer. 3. 2. Lift up thine eyes unto the high places , and see where thou hast not been lien with . Prov. 9. 12. For she sitteth at the doore of her house , on a seat in the high places of the street . Vers . 15. When Judah saw her , he thought her to be an harlot , because she had covered her face . ] The meaning is not , that he judged her to be an harlot because she had covered her face ( for this was a signe of modestie , rather then of whorish impudency , Gen. 24. 65. Rebekah took a veil and covered her self , when she saw Isaac coming towards her ) but that seeing her set in such a manner , in an open place , as harlots used to do , and doubtlesse in the dresse and attire of such light women , he imagined she was an harlot ; and these words , because she had covered her face , are added to intimate what it was that made him thus to mistake , being she was his daughter in law , to wit , because she was veiled , and so her face being hidden he could not know her . Vers . 16. And she said , What wilt thou give me ? ] This she said , both as following the custome of harlots , Ezek. 16. 33. They give gifts to all whores ; and also especially that she might have somewhat to witnesse by whom she had conceived , if she proved to be with child . It may seem somewhat strange , that when she began to speak to him he should not know her by her voice : but for this we must consider , 1. that if she spake with a low and soft voice , under a pretence of secrecy , in that case a knovvn voice may be easily mistaken ; 2. that much art may be used by a subtile woman in changing the ordinary tone of her voice and speech ; 3. that Judah having now his lust inflamed , and being carried away with a violent passion , might easily be so farre blinded and transported as not to discern a fraud of this nature , which he had no cause in the world to imagine or suspect . Vers . 24. And Judah said , Bring her forth , and let her be burnt . ] By the law of God afterwards given , to defile a betrothed woman ( which was here Tamars case , in regard she was promised to Shelah , and by the law he was to marry her ) was adultery , and as adultery to be punished with death . Deut 22. 23 , 24. If a Damsel that is a virgin be betrothed unto her husband , and a man find her in the citie , and lie with her ; then ye shall bring them both out unto the gate of that citie , and ye shall stone them with stones that they die : And it seems such was the law and custome of these times , yea though they were widows ; onely , as by that law , they were to be stoned , so by the law in these times and places they were to be burned : which Judah was very forward to presse against Tamar , out of a desire to b● rid of her , that he might be no longer in danger of her being married to his sonne Shelah : yea , so farre was he transported with his passion herein , that he would have burnt ( which was against the light of nature ) both her and the fruit that was conceived in her womb . Concerning Judahs power of pronouncing such a sentence against her , the judgement of Expositours differs much . 1. Some conceive , that at this time in those countreys there was not that exact form of a Commonweal established amongst them , as was afterwards in processe of time , nor such a strict legall way in judiciall proceedings , but that every one that vvas the head of a family had in his own family power of life and death ; and so Judah did indeed pronounce sentence of death against Tamar , who belonged to his family : which indeed may seem the more probable , because vvhen , being brought forth , she had discovered by whom she was with child , there was no further proceeding against her , which shovvs the judgement was much in his power . Nor is that argument of any great strength that is brought against this , to wit , that she dwelt now with her own father , over whom Judah could have no such power to fetch her thence , and punish her as he pleased ; since she might be fetched to Judah under some other pretence , and then he might proceed against her . But 2. others conceive that Judah had no such power to pronounce sentence against her , but onely made known his will to have a strict course taken against her ; Bring her forth , saith he , and let her be burnt , that is , let her be carried before the magistrate , and be punished with burning according to the law of the countrey . And this indeed is the common opinion of the most Expositours . Vers . 25. When she was brought forth she sent to her father in law , &c. ] This she did being apprehended , or brought forth to tryall , either to stay his proceedings against her , if Judah were to be her judge ; or at least some vvay to smother it , before it came to a publick hearing . Vers . 26. She hath been more righteous then I. ] That is , my fault vvas greater then hers , I did it of mere lust , she as provoked by my injustice , because I gave her not to Shelah my sonne , and so I vvas also the occasion of her sinne . Vers . 28. When she travelled , the one put out his hand . ] This shovvs that her labour vvas most hard and dangerous , the child coming not according to the ordinary course of nature , the Lord therein correcting both Tamar and Judah for their sinne . And the midwife took and bound upon his hand a scarlet threed . ] As persvvading her self that she vvould have tvvins , and that this vvould be the first born , she ties a scarlet thred upon his vvrest , that might be a mark to knovv him from the other , a mark that to him belonged the primogeniture honour : but herein she vvas deceived , for this child , vvho vvas aftervvards called Zarah , drevv back his hand , vers . 29. and then the other came forth and vvas born first , called thereupon Pharez , vvho vvas to be the stock out of vvhom should come the promised seed ; and therefore ( as an obscure testimonie thereof ) contrary to the ordinary course of nature he brake out first . Vers . 29. This breach be upon thee . ] That is , the breach is thine thou hast made it , and shalt carry the name of it upon thee : for Pharez in the originall signifies a breach . And indeed principally to shevv the birth of Pharez , vvho vvas one of Christs progenitours , vvere all these things here related concerning Judah , there being nothing spoken of the marriage of the other sonnes of Jacob , except Joseph ; and that because hereby vve may learn , that it vvas of mere grace , that this family , the fruit of incest , vvas chosen to be the stock from vvhence the Messiah should spring , and that he vvill not reject great sinners , that vvould be the sonne of those that vvere guilty of such infamous sinnes . CHAP. XXXIX . Vers . 2. ANd he was in the house of his Master the Egyptian . ] This is added to shew , that though Gods blessing vvent along with him , yet still he suffered him to be in servitude ; or else to expresse Josephs patient bearing of his affliction , that he remained there , and ran not avvay to his father again ; or else that vvhereas some servants are imployed in more servile businesses abroad , Joseph in regard of his ingenuitie was imployed at home in the house . Vers . 4. And Joseph found grace in his sight , and he served him , &c. This is his first advancement , that he is taken to attend upon his masters person ; the next is that he was made his steward , and had all committed to his hands . Vers . 6. And he knew not ought he had . ] That is , he suffered all things to be at Josephs disposing , and so was without all care himself , onely eating and drinking such things as were provided for him . Vers . 14. See , he hath brought in an Hebrew to mock us . ] The more to ●xasperate her husband against Joseph , both here to the servants , and afterward to himself , ver . 17. she layeth the blame of her being so used upon his folly , in bringing such a one into the house : See , saith she , showing his garment unto the servants , he hath brought in an Hebrew unto us ( so she nameth him in contempt , for the Hebrews were an abomination to the Egyptians , chap. 43. 32 ) to mock us , that is , by a dishonest attempt to dishonour and disgrace us . To make the more shew of modestie , she useth the most modest terms she can devise , in speaking of his pretended attempt to ravish her . Vers . 20. And Josephs master took him , and put him into the prison . ] Though Joseph questionlesse pleaded his innocency , and made known to his master the truth of the businesse , yet , having never formerly suspected his wife of incontinencie , no marvel it is though he believed his wife and not him , and so in his rage cast him into prison : rather we have cause to admire the providence of God in restraining him so farre , that he did not presently in his rage fall upon him and kill him , especially if we consider how violent the rage of jealousie is , and that he was a heathen not awed with the fear of God , and might have done what he pleased to his servant . Vers . 21. But the Lord was with Joseph , and gave him favour in the sight of the keeper of the prison . ] At first he was more hardly used , Psal . 105. 18. whose feet they hurt with fetters , he was laid in iron ; but was by degrees ( perhaps not altogether at last without Potiphars consent ) allowed more libertie and kindnesse . CHAP. XL. Vers . 4. ANd the captain of the guard charged Joseph with them . ] That is , Potiphar Josephs master ; whereby is evident , that either by finding just cause at least to suspect that his Mistris had accused him falsly , or by some other means , his wrath was asswaged , so that now himself appoints Joseph to this imployment . Vers . 5. And they dreamed a dream both of them , each man according to the interpretation of his dream . ] That is , no vain dreams , but significant , containing predictions of things which did accordingly come to passe . Vers . 6. And behold they were sad . ] So dreams and visions sent of God use much to affect men , Gen. 41. 8. Pharaoh slept and dreamed , &c. and it came to passe in the morning that his spirit was troubled . Dan. 2. 1. Nebuchadnezzar dreamed dreams , wherewith his spirit was troubled . Mat. 27. 19. For I have suffered many things this day in a dream , &c. Vers . 8. And there is no interpreter of it . ] That is , being prisoners they could not go to the southsayers , and wise men of Egypt , as that people was wont to do , Gen. 41. 8. And it came to passe in the morning , that his spirit was troubled : and he sent and called for all the Magicians of Egypt , and all the wise men thereof . Are not interpretations of God ? tell me them , &c. ] Joseph finding by the instinct of Gods spirit that he should be able to interpret their dreams , and having happely had experience formerly that God had given him this extraordinary gift , he bid them tell him what their dreams were . Vers . 15. For indeed I was stolen away out of the land of the Hebrews . ] That is , out of the land of Canaan , wherein the children of Abraham the Hebrew dwelt , and to whom it was to come for an inheritance : thus he speaks by faith in Gods promises . And observable it is , that though he made known that he was stolen avvay , yet he mentions not by vvhom it vvas done , as having respect to the credit of his brethren and fathers family . CHAP. XLI . Vers . 1. ANd it came to passe at the end of two full years , that Pharaoh dreamed , &c. ] That is , after he had expounded the Butlers & Bakers dreams ; & thus was the faith and patience of this dear servant of God the better tryed , that he might be an example unto others to wait patiently upon God in long-continuing afflictions ; and withall he was taught not to ascribe his deliverance to the favour of this Courtier , who never minded him so long a time together , but to the watchfull care and providence of God over him . Vers . 2. And behold there came up out of the River seven well favoured kine , &c. ] The ordinary means of the fruitfulnesse or barrennesse of Egypt was from the overflowing ( as it was much or little ) of the river Nilus ; therefore are both the fat and lean kine said to come out of the river : Neither could any thing be fitter to represent the plenty or scarcity of a land then were these visions of kine and ears of corn ; because indeed corn and cattle are the two principall things which a land yields for the use of man , and where these abound the scarcitie of other things is but little felt . Vers . 5. And behold seven ears of corn upon one stalk , &c. ] A clear signe of incredible plenty . Vers . 8. Pharaoh told them his dream , but there was none that could interpret them unto Pharaoh . ] Thus God maketh the wisdome of the wise to perish , Isaiah 29. 14. For the wisdome of their wise men shall perish . Vers . 9. I do remember my faults this day . ] It was not doubtlesse without a speciall providence , that the chief Butler spake not to Pharaoh concerning Joseph till he had made triall of the Magicians and Wise men of Egypt , and could receive no satisfaction from them ; for this must needs make Pharaoh to prize Joseph the more , and so it made way to his advancement . As for the complement , wherewith the chief Butler begins his speech to Pharaoh , it was doubtlesse to curry favour with his great Lord and Master , lest the mention of his imprisonment , should seem to be spoken out of discontent for that which he then suffered ( as Kings are full of jealousies in this kind ) by this humbling of himself Courtier-like , I do remember my faults , &c. he seeks to prevent all suspicion that might arise in the Kings mind in this regard . Vers . 16. God shall give Pharaoh an answer of peace . ] An expression of his hope or desire , namely , that his dream should be a prediction of nothing but peace ; yea happely he might by the spirit of God be assured that the dream vvas such as did portend nothing but peace and prosperitie to Pharaoh and his kingdome . Vers . 34. And take up the fifth part of the land of Egypt in the seven plenteous years . ] That this fifth part was taken up for the King , is evident ; because he afterwards sold it to the people , chap. 47. 14. And Joseph gathered up all the money that was found in the land of Egypt , and in the land of Canaan , for the corn which they bought : but vvhether he took it up by vvay of tribute or purchase , buying it of the people , it is not expressed ; most probable it is that both means vvere used , and that this store vvas gathered into the Kings granaries and storehouses , partly upon the Kings payments and ingagements for it , and partly by advancing of his yearly tributes , vvhich might be the more easily born by the people , both because of the exceeding plenty of those years , vvherein the remaining foure parts vvere more then the vvhole encrease of other years , and abundantly enough and to spare for their ovvn supply , and because they might knovv that this provision vvas made for the supply of the countrey against a time of scarcitie vvhich vvas feared , or knovvn to be coming upon them . Vers . 38. A man in whom the spirit of God is . ] This he grounds upon that propheticall gift of interpreting dreams , and foretelling things to come , vvhich by a divine povver vvas conferred upon him . And observable it is , that as dreams vvere before the occasion of his bondage , so dreams vvere novv again the occasion of his exaltation . Vers . 41. See , I have set thee over all the land of Egypt . ] This word see , he useth , as having respect therein to th●se outward ornaments and signets wherewith this honour was to be conferred and confirmed unto him . Vers . 42. And Pharaoh took off his ring from his hand , &c. ] That is , his signet , which he was to use , as his Vice-roy in his name , and by his authority to publish under his seal , whatever he should be pleased to decree . Vers . 43. And he made him to ride in the second chariot he had . ] Kings had two chariots , for more honour and use , 2. Chron. 35. 24. His servants therefore took him out of the chariot , and put him in the second chariot that he had . By setting Joseph hereon the king honoured him ( as Mordecai was by riding on the kings horse ) and sought to make it known th●t he had taken him to be the next man under himself in the kingdome . Vers . 44. I am Pharaoh , &c. ] That is , I am king , that authority which I have given thee I am able and will make good unto thee ; or else it may be a kind of oath , so true as I am Pharaoh , without thee shall no man lift up his hand , or foot in all the land of Egypt , which is a proverbiall speech , and the meaning is , that the least thing should not be done , to wit , in matters concerning the ordering and government of the kingdome , but by authority from Joseph . Vers . 45. And he gave him to wife Asenath the daughter of Poti-pherah , &c. ] It is expressely noted that Poti-pherah , the father in law of Joseph , was Priest or Prince of On , a chief citie in Egypt , not onely to shew into what an honourable family Joseph was matched , by the care and favour of Pharaoh , but also to distinguish him from Potiphar , the captain of the guard , to whom Joseph was sold when he was first brought into Egypt ( because their names are much alike ) neither is it likely that he would marry the daughter of Potiphars wife , whom he knew to be dishonest , and by whose false accusation he had suffered so much reproch and misery . As for his marrying with the daughter of an idolatrous Priest or Prince , vve must consider that it vvas an extraordinary case , there being no other in the land of Egypt , neither could he go elsevvhere to seek a vvife vvithout deserting that great office , vvhereto , for the benefit of the Church , God had advanced him ; and besides he might by some speciall instinct or revelation from God be moved to accept of Pharaohs favour herein . Vers . 51. For God , said he , hath made me forget all my fathers house . ] By forgetting his fathers house , is not meant , that novv he did not at all think upon his father or brethren , or mind the family from vvhich he vvas taken ( for this had been sinfull in Joseph , and a dishonour to him , and not a matter to be rejoyced in ) but that God had comforted him in regard of his former sad thoughts for his being sold avvay from his father and all his friends , by advancing him to a condition vvherein it vvas better vvith him for all outvvard things , then in his fathers house it could have been ; and besides he might in these vvords have especiall respect to his marriage , concerning vvhich it is said that A man must then leave his father and his mother , and cleave unto his wife . It is true indeed ( and very strange it may seem ) that Joseph neither in his bondage , nor in the eight years after his exaltation , did ever send vvord to his father vvhere and in vvhat condition he vvas , vvhich vvas doubtlesse of God in some extraordinary vvay ; and most probably vve may conceive , that having that extraordinary gift of interpreting dreams , even the meaning and event of his own dreams might be revealed to him , to wit , how his brethren should in the famine come down into Egypt for corn , and so bow down before him , and that therefore he sent not to his father , but waited for the accomplishment of that which God had beforehand revealed to him . Vers . 57. And all countreys came into Egypt , &c. ] That is , all the neighbour-countreys round about Egypt . CHAP. XLII . Vers . 1. NOw when Jacob saw that there was corn in Egypt . ] To wit , by the relation of the Canaanites , who in his sight did daily bring it home . Vers . 6. And Josephs brethren came , and bowed down themselves before him , &c. ] It seems that however there was corn sold unto the natives , throughout all the land of Egypt , by subordinate officers deputed by Joseph to that service , yet the strangers that came from other countreys for corn , came immediately to Joseph , and bought it of him ; by which he had opportunity of sifting them , and informing himself concerning any thing that might be for the advantage of Egypt , and God withall did accomplish what in his dreams was long since foreshown , that his brethren should in an humble and submissive manner bow down before him . Vers . 7. He knew them , but made himself strange unto them , &c. ] Had Joseph at first made known himself to his brethren , he might fear lest they would assay to hide from their father what had befallen him in Egypt , lest their wickednesse in selling him , &c. should thereby come to knowledge : neither would they happely have dealt sincerely with him , in telling him how it fared with his father , and with his brother Benjamin ( concerning whom he had cause enough to suspect them , because of that they had done to him , and because he was not now with them . ) To prevent therefore these inconveniences , and that he might first bring them to make a full relation of the present state of their family ; secondly , humble them the better with the remembrance of their former sinnes ; thirdly , make their joy the greater when the truth of things should be discovered to them ; fourthly , clear the more fully the accomplishment of his dreams , when being under his jurisdiction and power they should in such an humble manner prostrate themselves before him , and make supplication to him for their peace and libertie , he made shew of his displeasure , accused them to be spyes , and prosecuted the accusation , as is related in this , and the following chapters . Vers . 9. And Joseph remembred the dreams which he dreamed of them . ] That is , he called to mind how now in their bowing down before him his dreams were accomplished : for we must not understand these words , as if he had never thought upon his dreams before . Vers . 11. Wee are all one mans sonnes . ] They apprehend the ground of Josephs charge to be , because they came in that company like conspiratours , and therefore in this answer they imply , that they came thus together because brethren , and the more unlike spies who use to disperse themselves ; as also because one man would hardly expose almost all his sonnes at once in so dangerous an imployment . Vers . 14. That is it that I spake unto you . ] That is , this discovers that to be true that I charged you vvith : Is it possible that one man should have twelve such sonnes ? or why should not one have served to fetch corn ? or if you vvould come together , vvhy should one onely stay at home ? Vers . 20. But bring your youngest brother unto me . ] Though Joseph could not but fear that his father vvould be very loth to send his Benjamin vvith them into Egypt , yet not knovving hovv to trust his brethren concerning his life and safety except he might see him , and hoping vvithall that his father vvould by his present bountifull dealing vvith them conceive that no vvrong should be done him , he commands this straitly that they must be sure to bring their youngest brother vvith them . Vers . 21. We are verily guilty concerning our brother , &c. ] That is , it is our sinne long since committed against our brother Joseph that hath brought this misery upon us : vvhereof they are the more assured by comparing together their former sin and present misery : they had sold their brother into bondage , and they were now deprived of their libertie ; Joseph in the anguish of his soul besought them , and they would not hear him , they therefore had now done what they could to perswade the Governour concerning their fidelitie , and he would not be perswaded by them ; they had deluded their father with a lie , and now when they spake the truth they could not be believed . Vers . 24. And he turned himself about from them , and wept . ] Moved with their acknowledgement of their fault , and especially with Reubens sharp upbraiding them . And took from them Simeon , and bound him before their eyes . ] Though Reuben , that had no hand in selling Joseph , was for three dayes imprisoned with the rest of his brethren , because Joseph had no colour to shew him more favour then the rest , yet now when Joseph was to take one of them to stay behind in bonds , till the rest went home and fetched Benjamin , he passeth by Reuben the eldest ( remembring how he had pleaded for him ) and took Simeon Jacobs second sonne , the rather perhaps because he was the forwardest in Josephs troubles , which may be the more probably conceived , because he was by nature bold and fierce , as is evident by that fact of his upon the Shechemites , Gen. 34. 25. Two of the sonnes of Jacob , Simeon and Levi , Dinahs brethren , took each man his sword , and came upon the citie boldly , &c. and to humble them the more , and to make them the more carefull speedily to return with Benjamin , he bound him before their eyes , though happely when they were gone he might ease him of his bonds , and onely keep him in prison till their return . Vers . 25. Then Joseph commanded to fill their sacks with corn , and to restore every mans money into his sack . ] To wit , lest his father should be in want ; and yet this he doth secretly , because as yet he would not be known . Vers . 28. And their hearts failed them . ] Finding their money in one of their sacks , as men perplexed in conscience are wont to fear every thing , they suspect some plot laid for their ruine ; or at least that some danger hereby would befall Simeon : and therefore this their fear was encreased when at their coming home they found it so in all their sacks , vers . 36. And when both they , and their father saw the bundles of money , they were afraid . And Jacob their father said unto them , Me have you bereaved of my children : Joseph is not , and Simeon is not . Vers . 36. All these things are against me . ] As if he should have said , Though they be not very grievous to you , they are like to fall heavily upon me . CHAP. XLIII . Vers . 3. THe man did solemnly protest unto us , saying , Ye shall not see my face , &c. ] Both these words of Joseph here repeated by Judah , and other passages mentioned vers . 7. were no where before expressed ; whereby is manifest that many things passed particularly betwixt Joseph and his brethren which are not so expresly related in the story . Vers . 8. Send the lad with me , &c. ] That is , Benjamin : it is manifest that Benjamin was not above seven years younger then Joseph : for Joseph was born in the end of Jacobs foureteen years service with his uncle Laban , Gen. 30. 25. 26. And it came to passe when Rachel had born Joseph , that Jacob said unto Laban , Send me away , &c. and when Jacob had served six years longer for his cattle , the next year as they were returning into Canaan Benjamin was born , Gen. 35. 16 , 17 , 18. So that Joseph being now nine and thirty years old ( the seven plenteous years , and two years of famine being passed since his exaltation , when it is expressed that he was thirty years old , Gen. 41. 46. Joseph was thirty years old when he stood before Pharaoh ) it must needs follow that Benjamin was now above thirty years old ; yet Judah here calles him the lad , according to the phrase of the Scripture , to vvit ▪ comparatively , because he was the youngest of all his brethren . See also the former note upon Gen. 21. 15. Vers . 12. And take double money in your hand , &c. ] Not treble money , as some hold , that is , thrice as much as they carried before ( namely , the money which was brought back in their sacks , and twice as much to buy new provision , for fear the price was raised ) but double money , that is , that which they should have paid for their former corn , and the same quantity again for new provision ; for that clause which followeth , And the money that was brought again in the mouth of your sacks carry that again in your hand , is added to explain what he meant by double money , to wit not onely money for a present supply of corn , but also that which they found in their sacks . Vers . 14. If I be bereaved of my children , I am bereaved . ] As if he had said , Send him I must , and therefore I shall resigne him into Gods hands ; if it be his will to bereave me of my children , I must and will be content , Though he kill me , yet will I put my trust in him . Vers . 21. Every mans money was in the mouth of his sack . ] In the former chapter we find that in the inne one of them onely is said to open his sack , and find his money , chap. 42. 27. As one of them opened his sack , &c. he espied his money ; and the rest at home in presence of their father , chap. 42. 35. And it came to passe as they ●mptied their sacks , that behold every mans bundle of money was in his sack , where also it is said that seeing it they were afraid . Here they report it otherwise , that they all opened their sacks in the inne : Some therefore conceive that they all opened their sacks , & found their money in the inne ( as here they say ) but that also they knit up their sacks again , that so their father when they came home might see how it was . But rather we may think , that here they speak as men in haste , and so joyn together both what was done in the inne , and what was discovered at home ; every mans money indeed was in the mouth of their sacks when they were in the Inne , but they saw it onely in one of their sacks , till they came home , and poured out their corn before their father , and then they found that it was so in all their sacks ; and therefore it is added there , that when both they and their father saw the bundles of money , they were afraid . Vers . 26. They brought him the present which was in their hand into the house , and bowed themselves . ] This bowing of themselves before Joseph , when they came with their presents , was not onely in their own name , but also in the name of their father , who had sent those presents to him , whom therefore also they term his servant , vers . 28. Thy servant our father is in good health . And thus was Josephs dream accomplished concerning the sunne , and the moon , and the eleaven starres , making obeisance , chap. 37. 9. Vers . 32. Because the Egyptians might not eat bread with the Hebrews . ] Because the Hebrews were known to be keepers of sheep , and so to kill , eat , and sacrifice such cattel as the Egyptians worshipped : Gen. 46. 34. For every shepherd is an abomination unto the Egyptians . Exod. 8. 26. And Moses said , It is not meet so to do ; for we shall sacrifice the abomination of the Egyptians unto the Lord our God. Vers . 33. And the men marvelled one at another . ] That is , they looked upon one another , as men use to do when any thing that is strange befalls them , with wonder and astonishment , to wit , marvelling why the Governour of Egypt should shew them that were strangers so great favour , and should feast them so royally , especially having a while before entertained them so roughly : others referre their wondring to that which is before mentioned in the foregoing words , concerning their sitting at the table , conceiving that Joseph had placed them in that manner , every man according to his age , and that they wondred how he could place them in that order that were strangers unto him . But because it is not expressed that Joseph did so order them , but that themselves rather sat down in that manner , the former exposition is farre more probable . Vers . 34. And he took and sent messes unto them , from before him , &c. ] It was it seems , the custome of those times , that great men would send some choice thing ' from their table to those whom they meant to grace and honour . Again they used not in those times to set provision on the table for all the guests in common , as we nowadayes are wont to do , but to set a portion for every guest by himself , as many ancien●●riters do witnesse , and may be gathered from other places of Scripture , as 1. Sam. 1. 4 , 5. He gave to Peninnah his wife , and to all her sonnes and her daughters portions : but unto Hannah he gave a worthy portion . 1. Sam. 9. 23 , 24. And Samuel said unto the cook , Bring the portion which I gave thee , of which I said unto thee ▪ Set it by thee . And the cook took up the shoulder , and set it before Saul , &c. 2. Sam. 6. 19. And he dealt unto all the people , &c. to every one a cake of bread , and a good piece of flesh , and a flagon of wine , &c. and thence it was that Josephs brethren had every one their messe apart and by themselves , and so Benjamins messe was five times so much as any of theirs ; which was purposely so ordered by Joseph , both to testifie thereby his singular affection to him , and to make tryall wh●ther his brethren would envy him for it . CHAP. XLIV . Vers . 2. ANd put my cup , &c. in the sacks mouth of the youngest . ] This he doth to humble them yet more , and withall especially to make tryall how they stood affected to his father and brother Benjamin , as conceiving that if they envied Benjamin ▪ as they had formerly envied him , they would be glad to see him apprehended for theft and cast into prison . Vers . 5. Is not this it in which my Lord drinketh , and whereby indeed he divineth ? ] Because he was so famous for his propheticall interpretation of dreams , the common opinion of the Egyptians was that he used divination , as their Magicians and Wisemen did : Joseph therefore appoints his steward to say thus according to the opinion the Egyptians had of him , 1. That he might the better conceal himself from his brethren ; 2. That he might make their fault seem more hainous , little lesse then sacriledge , to steal so sacred a thing ; 3. To intimate that it was not strange that their theft was discovered so soon after they were gone . Neither is it any wonder that the best of Gods servants should discover ( as Joseph did in this ) some mixture of humane infirmitie in all their actions . Vers . 15. Wote ye not that such a man as I can certainly divine ? ] See vers . 5. Vers . 16. God hath found out the iniquitie of thy servants . ] Because Judah had particularly ingaged himself to his father for the bringing home of Benjamin , chap. 43. 8 , 9. Send the lad with me , &c. I will be suretie for him , of my hand shalt thou require him , &c. therefore he amongst all the rest undertakes to speak in this cause : and though doubtlesse he was at first resolved to plead for Benjamin , and to discover to Joseph the great straits they were in , yet first he wisely beginnes with an ingenuous acknowledgement of that which was plainly discovered , and a yielding up of themselves to the punishment of bondage , to which , when search was made for the cup , they had formerly consented : for though it is not likely that he was convinced that Benjamin had stolen the cup ( not onely his brothers known fidelity and honesty , but also their former finding of their money in their sacks , which was put there they knew not how , might well perswade him it was not so ) and therefore afterwards he speaks so warily in this regard , We are all my Lords servants , both we and he also with whom the cup is found , not , he that hath stolen the cup ; yet because they had no way to clear themselves before men , nor could object any suspicion of wrong secretly done them , without danger of provoking him who had power to do with them what he pleased , he deemed it best to yield and submit , which is the surest means to procure favour from a generous spirit . God , saith he , hath found out the iniquitie of thy servants : in which words though Judah might have respect to Gods just bringing this upon them for their former iniquitie , yet doubtlesse withall he spake them by way of acknowledging that iniquitie which was now charged upon them ; as if he should have said , Not onely he in whose sack it was found , but generally all of us deny the stealing of it : but alas though each man knows his own innocency , nor have we any cause to suspect one another , yet plain it is that the cup was found with us , and God hath thereby taken away all excuse from us , we must therefore yield our selves as guilty to the punishment deserved . Vers . 28. And I said , Surely he is torn in pieces . ] Hereby might Joseph now perceive by what means his brethren had kept his father from knowing what they had done to him , to wit , by pretending that some wild beasts had devoured him . Vers . 30. Seeing that his life is bound up in the lads life . ] That is , his life depends upon Benjamins life , and unlesse therefore he knows it be well with Benjamin he will not be able to endure it , it will be his death . So in regard of the like strong affection it is said , 1. Sam. 18 , 1. that the soul of Jonathan was knit with the soul of David , and that he loved him as his own soul . CHAP. XLV . Vers . 1. CAuse every man to go out from me . ] This he did , both because he thought it not seemly for a man in his place to discover his passion before any but his brethren , as also lest any mention of his brethrens crueltie to him should make that fact known to their discredit , which might also have caused Pharaoh not to think so well of them as Joseph desired he should . Vers . 3. And his brethre● could not answer him , &c. ] To wit , being astonished at that which they heard , partly because it was a thing so wonderfull that their brother Jo●eph , whom they had sold for a slave , should be the governour of Egypt ; and partly by reason of terrour of conscience which now struck them for the wrong they had done him , and the fear of his power who might now revenge himself as he pleased upon them . Vers . 4. I am Joseph your brother , whom ye sold into Egypt . ] He mentions that they sold him into Egypt , not to upbraid them with the injury they had done him , but to assure them thereby that he was indeed their brother Joseph , by telling them that which no body knew but themselves onely . Vers . 5. Now therefore be not grieved , nor angry with your selves . ] Be not so farre dejected as not to your comfort to look up to the providence of God , which hath turned your very sinne to good . Vers . 6. Yet there are five years in the which there shall neither be earing nor harvest . ] That is , there are five years of famine behind , wherein there shall be neither ploughing , sowing nor reaping , neither tillage nor harvest : vvhereby must needs be intended , either that throughout the land of Egypt there should be no tillage nor sowing , to wit , for lack of corn , which Joseph supplyed them with in the last year , chap. 47. 23. Lo , here is seed for you , and ye shall sow the land ; or that it should be little or nothing that should be done in this regard , there being few that vvould attempt to sovv their land in those years of famine , vvhich Joseph had foretold , and little or nothing there vvould grovv up of that vvhich vvas sovvn . Vers . 8. And he hath made me a father to Pharaoh . ] That is , a counseller or a guide . The like is said of Mi●hah's Levite , Judg. 17. 10 , 11. And Michah said unto him , Dwell with me , and be unto me a father and a priest , &c. and the young man was unto him as one of his sonnes : & the drift therefore of these vvords here is to shevv that by his advice and counsel Pharaoh had yielded himself to be directed , as a sonne follovvs the direction of his father . Vers . 15. And after that his brethren talked with him . ] Having novv overcome their former astonishment and fear , they talk vvith him about all things vvherein either he or they might desire to be satisfied . Vers . 22. He gave each man changes of rayment . ] That is , robes or upper garments vvhich they used in those countreys often to change , as vve our cloaks and govvns ; or else by change of rayments is meant , choice garments , called so , to distinguish them from such as are vvorn every day . And these vvith other gifts he conferres upon them , not onely to shevv his love , but also that they might confirm the truth of their message , and make both vvives and others the more vvilling to come dovvn into Egypt . Vers . 28. It is enough . ] That is , Here is proof enough that Joseph is alive : or else he speaks it to expresse his joy that he was alive ; be he in so happy a condition or not , this is enough for me that he is alive . CHAP. XLVI . Vers . 3. FEar not to go down into Egypt . ] There might be many causes of Jacobs fear : 1. because in the like necessitie Isaac was forbidden to go thither , Gen. 26. 2. And the Lord appeared unto him , and said , Go not down into Egypt . Again , because this removall was a kind of forsaking the land of promise , which must needs be the more bitter , because the land of Canaan was also a sacramentall pledge of the heavenly Canaan . 3. Because he might remember that which God had said to Abraham , Gen 15. 13. That his seed should be afflicted in Egypt many years . 4. Because he might fear lest his seed should be infected with the idolatry or other sinnes of Egypt ; all these the Lord removes in this comfortable vision . Vers . 4. And I will also surely bring thee up again . ] Though the dead body of Jacob wore brought back out of Egypt into Canaan , Gen. 50. 7. And Joseph went up to bury his father , &c. yet the return of the Israelites his seed is principally meant . And Joseph shall put his hand upon t●ine eyes . ] Herein is couched a promise that he should die in peace , in the presence of Joseph and the rest of his children . Vers . 6. And came into Egypt , Jacob and all his seed with him . ] To wit , besides his servants , who also no doubt went with him , though they be not named . And now was that accomplished which God had said unto Abraham , Gen. 15. 13. Thy seed shall be a stranger in a land that is not theirs . Vers . 10. And Shaul , the sonne of a Canaanitish woman . ] That cursed stock with whom the Israelites might not ordinarily marry , Gen. 28. 1. Thou shalt not take a wife of the daughters of Canaan . Vers . 12. And the sonnes of Pharez were Hezron and Hamul . ] These grand-children of Judah are here numbred with the rest , because of Hezron Christ came , though it be most probable that they were born in Egypt , as is before noted upon the first verse of the thirtie eighth chapter . Vers . 15. All the souls of his sonnes and his daughters were thirtie and three . ] Counting Jacob for one , and leaving out Er and Onan , who died in Canaan . Vers . 26. All the souls were threescore and six . ] The severall numbers before particularly mentioned arise to a greater summe : for three and thirtie , vers . 15. and sixteen , vers . 18. and fourteen , vers . 22. and seven , vers . 25. being put together make up seventie , which is indeed the full number mentioned in the following verse . But therefore we must know that in this summe of threescore and six , 1. Jacob is left out , because here he summes up onely his posterity that came out of his loins ; and 2. Joseph and his two sonnes are here left out , because they were in Egypt before Jacob came thither , and his purpose is here to summe up onely the number of those of his posteritie that went down with him into Egypt . Indeed it cannot be well conceived that Hezron and Hamul , the sonnes of Pharez , and grandchildren of Judah , went down with Jacob into Egypt , but that they were born in Egypt , as is before noted , chap. 38. 1. But first they were the posteritie of those that did go down into Egypt with Jacob , and were numbred amongst Jacobs family whilest Jacob was yet living ; and then there was not the same reason for mentioning all the rest that were born of Jacobs family , because of Hezron Christ the Messiah descended ; and therefore the sonnes of Pharez are added to the rest . Vers . 27. All the souls of the house of Jacob which came into Egypt were threescore and ten . ] Here the whole family before particularly set down are summed up together , and even Jacob and Joseph and his two sonnes are here included , that were left out in the totall summe in the former verse . The whole family of Jacob were seventie souls , which is purposely noted , that we might take notice what a miraculous work of God it was , that this family of Jacob should within the compasse of two hundred and fifteen years multiply so exceedingly , that at their departure there should be of them six hundred thousand that bore arms , besides the Levites , old men , women and children . It was indeed a strange and miraculous increase , and therefore we see Moses reckons it as one of the most wonderfull works which God had done for that people , Deut. 10. 22. Thy fathers went down into Egypt with threescore and ten persons , and now the Lord thy God hath made thee as the starres of heaven for multitude . The greatest difficultie concerning this place , is , how it may be reconciled with that relation which Stephen makes of this , Acts 7. 14. that when Jacob went down into Egypt , he and his kindred , there were of them threescore and fifteen souls . But to this there are two answers given by Expositours , either of which may give satisfaction , to wit , 1. That Stephen , or S. Luke relating the words of S. Stephen , did purposely follow the translation of the Septuagint in this place , who have here indeed seventie five , and not seventie souls ; and that because the Greek translation of the Septuagint was most frequently used in those times , and though it were corrupt in this place , and not according to the Hebrew originall , yet he would not therefore in a matter of so small consequence set down the number of Jacobs family otherwise then it was there , especially considering that in some sense also it was a truth , that there went down of Jacobs family at least seventie five souls , to wit , if their wives also should be added to the number : or 2. That S. Stephen speaks of the whole family of Jacob that are here mentioned by Moses ; and indeed leaving out Jacob , and numbring all of his family that are named here by Moses , to wit , Er and Onan , the sonnes of Judah that died in Canaan , and the foure wives which are mentioned here by Moses , though not cast up in the totall summe , it is clearly true that there are here named of his family or kindred seventie and five souls . Vers . 28. And he sent Iudah before him unto Ioseph , to direct his face unto Goshen . ] That is , to give him notice of his coming , that he might come to Goshen , and meet him there ; which doubtlesse he did both out of an earnest desire to see Joseph so soon as possibly he could , and likewise that by Josephs authoritie both he and his family might be there disposed of , to prevent any grudge or discontent amongst the native inhabitants . Vers . 29. And he fell on his neck , &c. ] That is , Jacob fell on Josephs neck , and wept on his neck a good while ; Josephs carriage of himself at their meeting is expressed in the former words , to wit , that he presented himself before his father , falling down before him in a lowly manner , and that the rather to manifest thereby that his honour and advancement in Egypt did not make him forget the duty which , as a sonne , he did owe to his father ; and now in these words is expressed what Jacob did , to vvit , that he fell on the neck of Ioseph , thus bovving before him , and wept on his neck a good while , and then brake into those vvords recited in the following verse . Vers . 30. Now let me die , since I have seen thy face , &c. ] As before , vvhen he heard of Joseph , he said , I vvil go and see him before I die , chap. 45. 28. so novv having seen him , he breaks out into this expression of joy , Now let me die , since I have seen thy face ; for though ordinarily men are most desirous to live vvhen things go vvell vvith them , and most desirous to die vvhen they live in affliction and sorrovv ; yet it vvas not thus vvith Jacob , he vvas alvvayes desirous to be vvith God in heaven , and therefore though since the time that he heard of Josephs safetie and advancement in Egypt ( vvhereto these vvords have chiefly reference ) he desired earnestly no doubt that he might live to see his face , yet novv having to his great comfort received satisfaction , herein he professeth his vvillingnesse to die vvhensoever God should be pleased to call for him , even as old Simeon did vvhen he had seen Christ , vvhich he had long vvaited for , Lord , now lettest thou thy servant depart in peace according to thy word , Luke 2. 29. Vers . 32. And the men are shepherds . ] There vvere many reasons vvhy Joseph might desire to have his father and brethren dvvell together in the land of Goshen : 1. Because it vvas a fruitfull pasture-countrey , fit for breeding cattel ; 2. That they might not be corrupted vvith the idolatrie and superstition of the Egyptians ; 3. That they might not be an offense to the Egyptian● vvho abhorred all keepers of sheep ; 4. Because Goshen , being the nearest part of Egypt tovvards Canaan , stood most commodiously for the Israelites return out of Egypt vvhensoever God should be pleased to call them back again into the land of Canaan . Novv though Joseph had promised his brethren before that they should dvvell in Goshen , yet he vvould not settle them there vvithout the Kings expresse consent ; and though he doubted not of procuring his consent , yet the more easily to effect it , h● resolves to acquaint Pharaoh that they vvere shepherds , that so he might think it most convenient to dispose of them by themselves in the land of Goshen , the outmost parts of Egypt , that they might not be an eyesore to the Egyptians that could not endure men of their occupation . Vers . 34. For every shepherd is an abomination to the Egyptians . ] To wit , because such people did usually eat and sacrifice those cattel which the Egyptians worshipped as their gods , as is befo●e noted , Gen. 43. 32. It is evident indeed that the Egyptians had flocks of sheep , both the king and people : for , chap. 47. 6. Pharaoh profers Joseph to make his brethren rulers over his cattel : and Exod. 9. 3. we reade of a grievous murrain that God sent among the Egyptians cattel , and amongst the rest upon their sheep ; but it seems they kept them rather for their wool and milk then any thing else , and happely those that kept them were strangers rather then Egyptians . CHAP. XLVII . Vers . 4. FOr to sojourn in the land are we come . ] That is , not to settle our selves here , but onely to stay here for a time for our succour and relief in this time of famine ; whereby it is evident that the purpose of Jacob and his sonnes was not to leave Canaan , though afterward for Josephs sake they continued in Egypt even after the famine was ended : which is the rather to be noted , to discover the injustice of the following kings of Egypt , who , against all laws of hospitality , did afterward detain them there by force , and made very bondslaves of those that onely came at first to sojourn in their land . Vers . 9. The dayes of the years of my pilgrimage are an hundred and thirty years . ] Jacob called his life a pilgrimage , not onely with respect to his travelling up and down , and living as a stranger first in Mesopotamia , afterwards in Canaan , now in Egypt ; but also especially with respect unto that heavenly inheritance which is the rest of Gods people , to which they are still travelling , esteeming themselves but pilgrimes here in this world : for so it is expressely said of the patriarchs , Heb. 11. 13. that they confessed themselves strangers and pilgrimes on the earth , and sought a better , even an heavenly countrey . As for the age of Jacob here expressely made known to Pharaoh , it helps much to the understanding of the time of other passages of this history : for Joseph being now nine and thirty years old when Jacob was an hundred and thirty ( for he was thirty years old when he was first exalted in Egypt , chap. 41. 46. and since that there had been seven years of plenty and two years of famine , chap. 45. 6. ) it must needs follow that Jacob was ninety one when Joseph was born in the fourteenth year of his service with Laban , and consequently that he was about seventy seven when he first went down into Mesopotamia , flying from the rage of his brother Esau . And have not attained unto the dayes of the years of the life of my fathers , &c. ] For Abraham lived an hundred seventy and five years , Gen. 25. 7. And these are the dayes of the years of Abrahams life which he lived , an hundred threescore and fifteen years , and Isaac an hundred and fourescore years , Gen. 35. 28. And the dayes of Isaac were an hundred and fourescore years . Vers . 15. And when money failed in the land of Egypt , &c. ] This is generally spoken , not with relation to each particular man ; the Egyptians had for the most part spent all their money , and so were forced to sell their cattel . Vers . 18. They came unto him the second year . ] That is , after their cattel were sold , which seems to have been the sixth year of the famine . Vers . 21. He removed them to cities from one end of the borders of Egypt , &c. ] This may be taken in a double sense : 1. That he removed them from one end of Egypt to the other ( that is all the land over ) out of their countrey-dwellings into the cities , and so by this means , 1. They give up the possession of their land to Pharaoh ; 2. They are the more commodiously nourished out of the kings granaries ; 3. The desolate places of the cities are filled up , and so many onely as are necessary are sent out to till the ground , the famine being ceased ; or else ( which I rather think ) the meaning is onely this , that he transplanted them from one town unto another , not leaving them in that which was their own , that so it might appear the land was his , and they onely his servants . Vers . 29. And the time drew nigh that Israel must die . ] Which he knevv , happely not onely as other men may , by the great decay of his naturall strength , but also by speciall revelation from God. Put I pray thee thy hand under my thigh , &c. ] Concerning this custome of putting the hand under the thigh when an oath vvas taken , see the note on Gen. 24. 2. Jacob being near his end made Joseph svvear that he vvould not bury him in Egypt , but carry him into Canaan , not out of a suspicion that Joseph vvould not do this vvhich he required of him , but 1. that Joseph might alledge this to Pharaoh , and so decline the envie of the Egyptians , vvho might else have taken it ill , as if Joseph had scorned and despi●ed the land vvherein he had been so highly esteemed and advanced ; and 2. especially to shevv of vvhat great importance it vvas vvhich he novv r●quired of him , not proceeding from any carnall or ambitious conceits , but from the assurance of faith , and to strengthen the faith of his children herein , that God vvould undoubtedly bring them back to Canaan , and give them that land for a possession as he had promised , and a signe of his expectation and desire of that heavenly inheritance , vvhereof the land of Canaan vvas a type and pledge . Vers . 31. And Israel bowed himself upon the beds head . ] Namely to God , by vvay of thankfulnesse , both for those promises ( in the faithfull expectation vvhereof he had desired to be buried in the land of Canaan ) and for this present mercy that novv by Joseph he vvas assured that he should be buried in the promised land . Novv because he vvas bed-rid through vveaknesse or age , or at least lying upon his couch , Moses shevveth hovv he bovved himself , to vvit , that turning his face to the bed , and so rearing himself upon the bolster at his beds head , he then bovved himself and vvorshipped the Lord. And indeed such vvas the zeal of the good servants of God in those times , that vvhen they vvere bed-rid , it seems they endeavoured in the best manner they could vvith some devotion and bovving of their bodies to vvorship the Lord : for so it is said also of David vvhen he kept his bed by reason of vveaknesse in his old age , 1. King. 1. 47. that the king bovved himself upon his bed . Indeed the Apostle renders this place othervvise , Heb. 11. 21. to vvit , That Jacob when he was a dying worshipped , leaning upon the top of his staff ; and the ground of this difference all Writers conceive to have been this , that the Hebrevv vvord in this place ( vvhen the vovvel points are not added ) signifieth both a bed and a staff , and that the septuagint Greek Translatours making use of a copie that had not the vovvel points did mistake the vvord , and translated this place , And Israel bowed himself upon the top of his staff , vvhich translation of the Septuagint the Apostle follovved in that place of his epistle to the Hebrevvs . But vvhereas it may seem improbable that the Apostle , vvho vvrote by the inspiration of the holy Ghost , should follovv a corrupt translation ; to this it is ansvvered , 1. That it is no impeachment to the Apostles divine illumination that he should cite a place as it vvas in the Greek translation vvhich the Hebrevvs did most commonly use in those times , considering that even according to that translation it served fitly to the purpose for vvhich he alledged it ; and 2. That it is true that Jacob , vvhen he raised up himself upon his pillovv tovvards his beds head that he might bovv ●nto the Lord ( as is here expressed ) vvithall the better to help himself in his great vveaknesse , he leaned upon the top of his staff , and the Apostle knovving this also to be true , did not therefore stick to alledge the place according to the Greek translation . CHAP. XLVIII . Vers . 4. I Will make of thee a multitude of people . ] That is , thirteen populous tribes . Vers . 5. And now thy two sonnes , Ephraim and Manasseh , &c. are mine , as Reuben and Simeon are mine . ] That is , being by birth my grandchildren they shall by adoption be my sonnes , and therefore accordingly in the division of the promised land , they shall have the priviledge of my sonnes , each of them a tvvelfth share , no lesse then Reuben and Simeon : thus hath Joseph a double portion , the priviledge of the first-born , 1. Chron. 5. 1. Now the sonnes of Reuben , the first-born of Israel ; for he was the first-born , but forasmuch as he defiled his fathers bed , his birth-right was given unto the sonnes of Joseph the sonne of Israel , Deut. 21. 17. But he shall acknowledge the sonne of the hated for the first-born , by giving him a double portion . Vers . 6. And thy issue which thou begettest after them shall be thine , and shall be called after the name of their brethren . ] That is , shall be counted of the stock and tribe of Ephraim or Manasseh , as if they were their sonnes , not their brethren ; therefore though there be no other sonnes of Joseph mentioned , yet that is no proof that he had none : for it is here appointed that they should be called after the name of their brethren . Vers . 7. And as for me , when I came from Padan Rachel dyed , &c. ] That is , though the Lord promised at Luz ( as I have said ) that he would so exceedingly multiply my seed , yet as for me , my hope of having more children by your mother , my beloved Rachel , was soon taken from me by her death , ( for even a while after she dyed a little short of Ephrath , and was there buried by me ) so that my hope for the accomplishment of Gods promise must be in my childrens children ; and since I had by her but thee and thy brother , therefore thy two sonnes shall be mine , &c. it may be thou maist have more ; but as for me , Rachel dyed , and left me but onely you two . Vers . 8. And Israel beheld Josephs sonnes , and said , Who are these ? ] His eyes being dimme by reason of age , he could not perfectly discern whether they were Josephs sonnes or no , and therefore he asked them who they were . Vers . 12. And Joseph brought them out from between his knees . ] Jacob had hitherto onely testified his love by imbracing and kissing them ; Joseph therefore doth remove them as it were from the bosome of the old man , first the one and then the other , that the next work might be done which was of most moment , namely the Patriarchall blessing of them , which it seems was usually done with imposition of hands . And he bowed himself with his face to the earth . ] To wit , in reverence to his aged father , and by way of thankfulnesse for the work in hand , the adoption of his sonnes . Vers . 14. Guiding his hands wittingly . ] That is , though Jacobs eyes were dimme , as is before noted , vers . 10. yet that was not the reason why he laid his right hand upon Ephraim that was the youngest , and his left hand upon Manasseh that was the eldest , but he did it wittingly : why else should he crosse his armes , that he might lay his right hand upon the youngest that stood at his left hand , and his left hand upon the eldest that stood at his right hand , but that he did it purposely as a signe of that which afterwards he foretold , to wit , that Ephraim which was the youngest should have the preheminence ; yea , this was one of the chief evidences that he did all he did in this businesse by the speciall revelation of the spirit of God , because being so ill sighted that he could not discern which was the eldest , and which the youngest , yet he did purposely crosse his arms that he might lay his right hand upon the youngest , and his left hand upon the eldest . Vers . 15. And he blessed Joseph . ] That is , in his children . Vers . 16. The Angel which redeemed me from all evil blesse the lads . ] That is , Christ the eternall sonne of God , who is called the Angel , or , Messenger of the covenant , Mal. 3. 1. and of whom it is said , Exod. 23. 21. that Gods name is in him . And indeed to say that a created angel redeemed Jacob from all evil , or might be prayed to by Jacob , that he would blesse the sonnes of Joseph , and make them grow to a multitude in the midst of the earth , is to ascribe to the creature Gods peculiar Prerogatives . Doubtlesse no other angel is here meant , but he that is one God with the Father , and therefore here joyned with God : to the clearing whereof also observable it is , that this word , blesse , is here in the originall of the singular number , though it have relation both to God and the Angel mentioned in the foregoing words , The God which fed me all my life long unto this day , the Angel which redeemed me from all evil , blesse the lads ; which should not have been , if in both clauses Jacob had not spoken of one and the same almightie God. And let my name be named on them . ] That is , though they were born in Egypt out of my family , yet let them be numbred amongst my sonnes , and so let them inherit the blessings promised to Abraham and his seed for ever . Vers . 17. And when Joseph saw that his father laid his right hand upon the head of Ephraim , &c. ] Though Joseph knew that his father was in this action guided by a propheticall spirit , to wit , in blessing his children , yet supposing that he might be mistaken in this circumstance of the imposition of his hands , by reason of the dimnesse of his sight , he seeks to reform this errour as he deemed it , by informing his father that he had laid his right hand upon the younger . Neither is it questionable but that this was done so soon as ever he saw his father lay his hands in that manner upon them , even before he had added the blessing set down in the former verses , though here it be related by Moses after the blessing . Vers . 19. But truly his younger brother shall be greater then he . ] This was most evidently fulfilled in the dayes of Jeroboam , in whom the dignitie of that kingdome was settled upon the tribe of Ephraim : whence all those ten tribes are usually called Ephraim , Esai . 7. 2. And it was told the house of David , saying , Syria is confederate with Ephraim . Vers . 22. Moreover I have given to thee one portion above thy brethren , &c. ] Because there was one portion of land in Canaan , which was Jacobs not onely by Gods donation , as vvas all the land of Canaan ; but also by a speciall civill right , this he now bequeaths to Joseph , to whom he intended to transferre the dignitie of the firstborn , 1. Chron. 5. 1. His birthright was given unto the sonnes of Joseph , the sonne of Israel , &c. for though it vvas now as well as the rest of the land in the hand of the Canaanites , yet he did assuredly believe that God would cast out the inhabitants , and plant his posteritie in their room , and therefore as a pledge hereof , to confirm Josephs faith herein , and the better to take off his affections from the delights of Egypt , and to pitch them upon the expectation of Gods promise herein , he novv bequeaths to him this parcell of land , which should be his childrens over and above that lot which in the common division of the land should befall them . That this portion of land vvhich Jacob gave to his sonne Joseph vvas nigh unto Shechem ( vvhich in processe of time vvas corruptly called Sychar ) is evident by the words of the evangelist , John 4. 5. Which is called Sychar , near to the parcell of ground that Jacob gave his sonne Joseph : And there though many Expositours understand it of the citie Shechem with all the field or territories adjoyning , which , say they , according to this prophecie of Jacobs , fell to the sonnes of Joseph when the land vvas divided amongst the tribes , Josh . 17. 7. The coast of Manasseh was from Asher to Michmethah , that lyeth before Shechem ; yet I conceive it is onely meant of that parcell of land which there he bought of Hamor Shechems father for an hundred pieces of money , as is related Gen. 33. 19. which hereupon became his own proper inheritance , and there afterwards therefore Jacobs sonnes fed their fathers flocks , Gen. 37. 12. and there Josephs bones were buried by the Israelites when they came into Canaan , as in the inheritance peculiarly bequeathed him by his father Jacob , Josh . 24. 32. The bones of Joseph buried they in Shechem in a parcell of ground which Ja●ob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver , and it became the inheritance of the children of Joseph . Nor is it of any great moment that is objected , that so small a parcell of ground was not worth the bequeathing to so great a man as Joseph was now : for vve cannot think it vvas so small a tract of ground that Jacob bought for the feeding of his cattel that vvere very many . But besides not so much the quantity as the qualitie of the gift is to be regarded : for this being all he had in Canaan by vvay of purchase , Jacob , by bequeathing this in speciall to Joseph , did as it vvere designe him his heir , and conferre upon him the dignitie of the firstborn , vvhich vvas no small Prerogative . The greatest difficultie in these vvords is , vvhy Jacob saith that he took this portion of the land of Canaan novv bequeathed to Joseph , out of the hand of the Amorites with his sword and with his bow ? And for satisfiing this doubt , there are severall ansvvers given by Expositours : for first some say that it is usuall in the Scripture to speak prophetically of things to come , as if they were done already : so the birth of Christ is foretold by the Prophet Esai . 9. 6. under these terms , Vnto us a child is born ; and so , say they , here Jacob , out of the assurance of his faith , speaks of the Israelites taking this land out of the hands of the inhabitants by force of arms as if it vvere done already : 2. Others hold that he speaks this vvith reference to the slaughter of the Shechemites by the svvord of his sonnes and servants , vvhich fact hovvever he detested and abhorred , yet because they armed themselves as it vvere under his name , and in revenge of vvrong done to him and his , and because through ●ods just vengeance upon the Shechemites and his singular favour to Jacob , the land , the inhabitants vvhereof they had utterly destroyed , fell to him , the neighbouring inhabitants not daring to oppose him by reason of a divine terrour vvherevvith they vvere stricken , and so he through Gods providence reaped the benefit of that desolation vvhich his sonnes had vvickedly made in those parts ; therefore he affirms here , that he took it out of the hand of the Amorite with his sword and with his bow : 3. Some again conceive that when Jacob removed to Hebron , after the slaughter of the Shechemites , the bordering inhabitants entered upon the territories of Shechem , and together with the rest also took into their hands that parcell of ground which Jacob had there purchased ; which when they would not restore , Jacob did by force of arms drive them out , and so recovered his own rightfull possession ; which however it were not before related , sufficient it is , that it is here by Moses occasionally mentioned : And lastly , some conclude that these words , Which I took out of the hand of the Amorite with my sword and with my bow , are figuratively spoken , and meant onely of the purchase that he made of it ( accordingly as we use to say that a man gets a thing suo Marte , or suis cop●is , when he gets it with his own proper charge and labour ) and that of purpose thereby covertly to protest against the crueltie of his sonnes in sacking that place and destroying the inhabitants , and against any title that he laid to it upon that ground , and to make known that he challenged it not by virtue of that cruell fact of theirs , but by virtue of a just price paid for it , which he calls his sword and his bow , as in opposition to their arms ; because those were the weapons wherevvith he got it out of the hands of the Amorites , that is the Hivites , the inhabitants of Shechem , for Amorites was the common name of all the inhabitants of Canaan , as we may see Gen. 15. 19. Josh . 24. 8. And I brought you into the land of the Amorites , which dwelt on the other side Jordan , &c. and indeed these tvvo last ansvvers I conceive to be the most satisfactory , because it is evident that he challengeth this portion of land to be his by a speciall right vvhich he novv gives unto Joseph ; and he might as vvell have said that he had taken the vvhole land of Canaan by his svvord and by his bovv , as this particular portion , if he had spoken prophetically concerning the conquest of the land in time to come by his posteritie ; and partly because it is not probable that Jacob would alledge the cruell massacre of the Shechemites as the ground of his rightfull interest in this parcell of land which he did alwayes so abhorre and detest , or that he would call their weapons his sword and his bow , which immediately afterwards he calls instruments of crueltie , or , weapons of violence , chap. 49. 5. CHAP. XLIX . Vers . 1. GAther your selves together that I may tell you that which shall befall in the last dayes . ] That is , in time to come , yea long time hereafter : for these words are frequently used in Scripture , not onely for the last dayes of the world , nor , as some will have it , onely for the time of the new Testament , but generally for the time to come . See 1. Tim. 4. 1. The Spirit speaketh expresly ( saith the Apostle ) that in the latter times , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some shall depart from the faith , which yet came to passe not long after the Apostles time . Vers . 3. Reuben thou art my firstborn , my might , &c. ] The firstborn are usually in the Scriptures called the beginning and chief of their parents strength , Deut. 21. 17. But he shall acknowledge the sonne of the hated for the firstborn , &c. for he is the beginning of his strength . Psal . 105. 36. He smote all the first-born in their land , the chief of all their strength ; and that both because they are begotten in the prime of their parents strength ; and because children being accounted the strength of their parents , Psal . 127. 4 , 5. As arrows are in the hand of a mighty man , so are the children of the youth : Happy is the man that hath his quiver full of them , they shall not be ashamed ; but they shall speak with the enemies in the gate , consequently the firstborn are the beginning and chief of their strength , the principall pillar and stay of their family . But now Jacob saith this of Reuben , onely by way of yielding what he should have been , had it not been for his sinne , and that to make him the more sensible of the losse which his sinne had brought upon him : Reuben thou art my firstborn , my might , and the beginning of my strength , the excellency of dignitie , and the excellency of power ; by the ordinary course of nature the greatest honour and authoritie should have come to thee and thy children ; but now hear a contrary doom , Vnstable as water , &c. Vers . 4. Vnstable as water , thou shalt not excell . ] This expresseth his sudden downfall from the dignitie of his birthright , even as waters do naturally roll down from high places , and will not continue there , or else it is meant of his weaknesse and of the weaknesse of his posteritie , in comparison of what they should have been had he not lost his birthright . And indeed frequently in the Scripture the dissolving and weakening of mens strength is compared to the pouring forth of waters , I am poured forth like water , saith David , Psal . 22. 14. and all my bones are out of joynt ; and John 7. 5. The hearts of the people melted and became as water ; as we also use to say of feeble men , that they are as weak as water : which well agreeth with the condition of Reubens posteritie , of which tribe we reade not that ever it came to any excellencie among the other tribes . He went up to my couch . ] Jacob , as out of an indignation of the fact , turneth his speech from Reuben to his brethren , and shews how just cause there was to pronounce this s●nt●nce against him . Vers . 5. Simeon and Levi are brethren , &c. ] That is , as brethren by birth of the same father and mother , so also true brethren in iniquitie : for so this word Brother is sometimes taken , as Prov. 18. 9. He that is slothfull in his work , is brother to him that is a great waster . And observable it is how unpartially Moses her● relates that brand of infamy that was set upon Levi , the stock of that tribe whereof hims●lf was ; which makes it evident that in writing this story he was not guided by his own private spirit , but by the spirit of God. Vers . 6. O my soul , come not thou into their secret ; unto their assembly , mine ●onour , be not thou u●ited . ] This is spoken to shew his detestation of that execrable fact of theirs , in massacring the Shechemites , and to protest against the least consent that he should give thereto . No , saith he , when they consulted together , and contrived that cursed plot , they did it secretly without my knowledge ; and when they assembled together to put in execution their barbarous designe , I knew not of it : yea , God forbid that my soul should ever joyn in the plotting of such a villanie . By his honour , in the second clause , he means , as in the first clause , his soul , because the soul is the chief excellency of man , and the glory of the body , without which the body is nothing better then a livelesse lump of earth : yet sometimes by a mans honour or glory in the Scriptures is meant his tongue : so my glory , Psal . 16. 9. My heart is glad , and my glory rejoyceth , is by the Apostle rendred my tongue , Acts 2. 26. My heart did rej●yce , and my tongue was glad ; and that because the speech of man is also his glory , as being that gift of God wherein he excels all other creatures ; and so therefore it may be here also taken , unto their assembly , mine honour , be thou not united , implying that he would not give the least consent or approbation to a fact so foul . Now this severe censure of that treacherous and bloudy crueltie of Simeon and Levi in the slaughter of the Shechemites , is a notable evidence that th● Authour of that Apocryphall book of Judeth , where this fact of Simeons is highly extolled , wrote not by the inspiration of that spirit of God , by which the Patriarch Jacob was guided when he uttered this prophecy , and consequently that that Book is no part of the Canonicall Scripture . Vers . 7. I will divide them in Jacob , and scatter them in Israel . ] Jacob speaks here as in the person of God ; as usuall it is in the Scriptures to ascribe the work of God to the Prophets who are onely his messengers to foreshew what he will do . How this prophecy was fulfilled in the tribe of Levi , every one knows ; who were here and there dispersed abroad , and placed in severall cities all the land over , that so they might teach and instruct the people in the law of God : wherein also the goodnesse of God is observable , that turned , as it were , this curse into a blessing ; for though the dividing and scattering of them was in it self a punishment , yet that they w●re dispersed for that end , to be as the mouth of God unto the people , to feed them with knowledge and understanding , herein they were exceedingly honoured . As for the tribe of Simeon , how this prophecy was accomplished in them we may see also , Josh . 19. 1 , &c. who were not planted apart by themselves in the land of Canaan , as the other tribes were , but had their inheritance intermingled with that of Judah , out of vvhose lot in severall places here and there those of Simeon had certain cities and villages assigned them : and therefore vve see that vvhen Moses blessed the severall tribes before his death , Deut. 33. he made no mention at all of this scattered tribe of Simeon ; and that aftervvards they vvere forced , many of them at least , to seek a nevv habitation , partly in Mount Seir , and partly in Mount Gedor , 1. Chron. 4. 39 , 43. by force of arms driving out the Amalekites , and other inhabitants , and so planting themselves in their room . Novv herein also vvas the punishment denounced against Simeon svveetned also , in that though they vvere thus divided and scattered , yet it vvas an honour to them that they vvere at first joyned vvith the royall tribe of Judah , and that aftervvards God made them victorious over those uncircumcised nations in vvhose countrey they planted themselves , vvhen their first habitation , by reason they multiplied so greatly , vvas too little for them . Vers . 8. Judah , thou art he whom thy brethren shall praise . ] Alluding to his name , vvhich signifieth confession , or , praise , Gen. 29. 35. And she conceived again , and bare a sonne , and she said , Now will I praise the Lord. And the meaning is , that the name of this tribe should be famous and eminent amongst the rest , not onely in regard of the temporall government , but much more in regard that out of him Christ should come , Heb. 7. 14. For it is evident that our Lord sprang out of Judah . Thy hand shall be in the neck of thy enemies . ] That is , thou shalt put them to flight and subdue them . This prophecy of the valour and prevailing power of Judah was fulfilled when that tribe became the leader , Num. 10. 14. In the first place went the standard of the camp of the children of Judah . Judg. 1. 1 , 2. The children of Israel asked the Lord , saying , Who shall go up for us against the Canaanites first to fight against them ? And the Lord said , Judah shall go up ; as also in those Worthies of this tribe , Othniel , Judg. 3. 9 , 10. David , 2. Sam. 8. 1. Solomon , 1. Chron. 22. 9. but especially in Christ , who hath vanquished all the powers of darknesse . Thy fathers children shall bow down before thee . ] This is spoken in relation to that regall power that should be established in the tribe of Judah , to which all the Israelites should submit themselves ; and purposely that he might comprehend all the posteritie of Jacob , even all the tribes of Israel , he saith not , thy mothers children , but , thy fathers children shall bow down , &c. Yet it is most exactly accomplished in the spirituall kingdome of Christ , Phil. 2. 10. That at the name of Jesus every knee should bow . Vers . 9. Judah is a lions whelp , &c. ] The tribe of Judah is here compared to a lion , thereby the better yet to expresse their mighty strength and courage , how terrible they should be unto their enemies , and how great and glorious their conquests should be ; that look as a lion , the king of beasts , flies upon any beast he meets with , and tears them in pieces , and returning from his prey , coucheth down , and feedeth upon his prey , or lieth at rest , and none dare disquiet him , or offer to take his prey from him ; so should Judahs kings conquer and subdue their enemies , and then returning with victorie should quietly and peaceably enjoy their spoils and conquests without disturbance . But especially is this spoken in relation to Christs unresistable power , and glorious conquests , who is therefore called ▪ the lion of the tribe of Judah , Rev. 5. 5. Vers . 10. The sceptre shall not depart , &c. till Shiloh come . ] Shiloh , is by interpretation , the Prosperer , the Safemaker , the Prince of peace : or , as others think , his sonne , or , her sonne , & is doubtlesse meant of the Messiah , the Lord Christ , who is indeed the onely Saviour of mankind , the onely Peace-maker betwixt God and us ; and the sonne of Judah , and that as being the sonne of the Virgin Mary , who was of Judahs tribe : so that the drift of these words was to foretell of what tribe the Messiah should be , to wit , of the tribe of Judah ; and at what time he should come , to wit , that after once the regall dignitie should be settled in that tribe , which was done when David was anoynted king , the government should never be taken from him , at least so farre but that there should be a Lawgiver from between his feet , nor his kingdome and commonwealth be utterly ruined and abolished untill the Messiahs coming . The chief difficultie of this place is , in making good the truth of this prophecy , concerning the continuance of Judahs principalitie and kingdome untill the Messiahs coming , and that because it is evident , 1. That after Jechoniah and Zedekiah , the two last kings of Judah , they had no more any king of that royall house of David , nor of the tribe of Judah : for so Jeremiah prophecied concerning Jechoniah , Jer. 22. ●0 . Thus saith the Lord , Write ye this man childlesse , a man that shall not pro●per in his dayes : for no man of his seed shall prosper , sitting upon the throne of David , and ruling any more in Judah ; yea so Ezekiel prophecied concerning the utter overthrow of that crown and regall dignitie , Ezek. 21. 27. I will overturn , overturn , overturn it , and it shall be no more untill he come whose right it is , and I will give it him ; 2. That after their return from their captivity in Babylon , though in the principalitie of Zorobabel , and perhaps of some of his posterity , there was a little reviving of the dignitie of Judahs tribe , yet within few years , the supreme , yea the regall , power came into the hands of the Macchabees , who were of the tribe of Levi , and yet ruled many of them as kings over the Jews , untill Herod did wholly take away their principality from them . Now to this objection some answer , That though in the time of the Macchabees , who were indeed of the tribe of Levi , the chief power was removed from the tribe of Judah , yet there was then a Lawgiver from between his feet , to wit , the Sanhedrin , that great Councell of seventy Elders , to whom the cognizance of the weightiest causes appertained , and the establishing of laws , and who were still elected out of the tribe of Judah , and continued constantly in the exercise of this power untill a little before the birth of Christ , Herod who was a mere stranger became king of Judea , and rooted them quite out ; yet because the chief thing alledged in this answer to satisfie the objection , to wit , that the Sanhedrin were all chosen out of the tribe of Judah , is taken for granted , but cannot be well proved , a more full answer I conceive is given by others in these following particulars : 1. That by Judah here is meant the whole nation and kingdome of the Jews , after the ten tribes of Israel were separated from them , and became a kingdome apart by it self , and that because although there were of the tribes of Levi and Benjamin amongst them , yet they were as it were incorporated into the tribe of Judah , and the whole commonwealth had their name from Judah , and was called the kingdome of Judah ; insomuch that in the eleaventh chapter of the first book of the kings , three severall times , to wit , vers . 13 , 32 , 36. it is said that there should be onely one tribe reserved to the kings that were of the posteritie of David ; and 1. King. 12. 20. it is said , There was none that followed the house of David but the tribe of Judah onely ; yea and after their return from the captivitie out of Babylon , they were all chiefly planted in the lot and territory that appertained to the tribe of Judah : whence it is , that though after Nehemiahs time , the chief government was in the hands of the priests , yet because the whole people were called by the name of Judah , the kingdome and commonwealth of Judah , therefore still the government may be said to be in Judah ; yea and this therefore may well be thought to be the main thing intended in this prophecie , that whereas those of the kingdome of the ten tribes of Israel , after they were carried away captive into Assyria , did never return thence again to become a kingdome and commonwealth as before , yet those of Judah , after seventy years captivity in Babylon , returned again into their own land , and became a kingdome and commonwealth as before , though not so glorious , living under the government of their own lavvs , and the command of their own rulers , and so continued , untill a little before Christs coming the government vvas vvholly taken from them , and not long after the death of Christ , their kingdome and commonvvealth vv●s by the Romanes utterly destroyed . 2. That even at that time vvhen the supreme povver vvas in the priests , they had it by the choice and appointment of the people of Judah , vvho conferred this honour upon the Macchabees because of their zeal and valour in fighting against their enemies . 3. Though all the Sanhedrim vvere not of the tribe of Judah , yet doubtlesse the greatest part of them vvere of that tribe , as it is evident , because the greatest part by farre of those that returned from Babylon vvere of that tribe , vvhich is sufficient to make good this prophecy , That there should not cease to be a Lawgiver from between Judahs feet , that is , of his seed and progeny , untill the Messias came . And unto him shall the gathering of the people be . ] That is , vvhereas a little before the coming of Christ Judah shall seem to have lost his authority , in Christ it shall be recovered again , to vvhom not onely the Jevvs but all other nations shall come in as to their king , and submit themselves to his sceptre . Vers . 11. Binding his fole unto the vine , &c. ] This last passage of Judahs blessing is vvholly a prophecy concerning the vvondrous fruitfulnesse of that part of Canaan , vvhich should fall to Judahs lot and portion , to vvit , that it should abound vvith vines and fat pastures , insomuch that vvine and milk should be as plentifull and common in a manner as vvater amongst them . Vers . 13. Zebul●n shall dwell at the haven of the s●a . ] Though Issachar vvere older then Zebulun , yet Jacob blesseth him first , because his lot vvas next in the division of the land , Josh . 19. 10. And the third lot came up for the children of Zebulun , &c. and prophesieth of his dvvelling by the sea , alluding to his name which importeth dwelling , Gen. 30. 20. Now will my husband dwell with me , &c. and she called his name Zeb●l●n : and indeed his borders were both to the main sea Westward , and to the sea of Galilee Eastward , Josh . 19. 10. And their border went up toward the sea , &c. Isa . 9. 1. When at the first he lightly afflicted the land of Zebulun , and the land of Naphtali , and afterward did more grievously afflict her by the way of the sea , beyond Jordan , in Galilee of the nations . Vers . 14. Issachar is a strong asse , &c. ] Jacob here foresheweth how different the disposition of this tribe of Issachar should be from that of Zebulun , whereof he had before spoken , as Moses also doth , Deut. 33. 18. Rejoyce Zebulun in thy going out , and Issachar in thy tents ; to wit , that whereas those of Zebulun should be altogether for tradin gand trafficking abroad at sea , these of Issachar should be wholly for a quiet life , and countrey imployments at home . Issachar is a strong asse , &c. The meaning is , that this tribe should be of great strength , but of a more servile disposition ; that his portion should fall in a fertile and fat soil , and that accordingly his strength should be imployed in tilling the ground and other countrey labours ; and last of all , that he should rather undergo any tributes and taxes that should be laid upon him , then be drawn from that quiet which at home he did enjoy . But then withall we must know that this is spoken onely concerning the condition of this tribe for the generall ; for even in this tribe there were sometimes some that were of a more noble and a more heroicall spirit . Judg. 5. 15. it is said , That the princes of Issachar were with Deborah , even Issachar and also Barak ; and 1. Chron. 12. 32. it is said that many of the children of Issachar resorted to David to Hebron , who were men of eminent understanding , and ready armed to the warre , as it is vers . 23. and came purposely to settle the kingdome upon him , according to the word of the Lord. Vers . 16. Dan shall judge his people as one of the tribes of Israel . ] Dan was the eldest sonne of Bilhah , Rachels handmaid , and his name was given him as a memoriall that God had judged Rachel in giving her a sonne by her handmaid ( for Dan signifieth judging ) Gen. 30. 6. saith Rachel , God hath judged me , and hath also heard my voice , and hath given me a sonne ; therefore ●alled she his name Dan ; alluding therefore to his name he pronounceth this blessing upon him , Dan shall ●udge his people , as one of the tribes of Israel ; and the meaning doubtlesse is that however he was the sonne of a handmaid , yet his posteritle should be one of the tribes of Israel , and enjoy all the priviledges of a tribe , as well as the posterity of his freeborn sonnes , of whom before he had spoken ; to wit , they ●hould have an equall share in the land of Canaan , and as other tribes had their heads and elders to judge and decide causes amongst them , so should they . Some conceive the raising up of Sampson to be one of the judges , who was of the tribe of Dan , to be the accomplishment of this prophecy ; but questionlesse the blessing here promised is more generall , and meant of the common priviledges which as a tribe Dan should enjoy in the common government of the people together with the rest . And Dan being the eldest of the sonnes of the handmaid , by expressing that he should enjoy this priviledge , the like is implyed concerning the rest . Vers . 16. Dan shall be a serpent by the way . ] A prophecy that this tribe should rather by cunning then open force get the better of their enemies . Some footsteps whereof we have in Sampsons acts , and also in that exploit of this tribe against Laish , which they suddenly surprised , Judg. 18. 27. And they came unto Laish , unto a people that were at quiet , and secure ; and they smote them with the edge of the sword , &c. Vers . 18. I have waited for thy salvation , O Lord. ] This ejaculation thus interposed , is not strange in a dying man ; yet the ground might be , his foreseeing the troubles of his posterity , and that tribe of Dan in speciall . Vers . 19. Gad , a troop shall overcome him , but he shall overcome at last . ] Herein Jacob foretells that Gads posterity , being placed in the utmost skirts of the land of Canaan , should be often sorely annoyed with the incursions of the bordering nations that should be enemies to Israel , to wit , the Ammonites , Moabites , and others , who should often by troops make inroads upon the Gadites that lay next to them , but at length they should gather their forces together , overcome them , and drive them out of their countrey again , and so afterward peaceably enjoy their possessions . Now because Gad signifieth a troop ; A troop cometh , saith Leah concerning this first-born sonne of her handmaid Zilpah , and therefore she called his name Gad , Gen. 30. 11. in allusion to his name , Jacob thus expresseth his blessing , Gad , a troop shall overcome him , but he shall overcome at the last . Vers . 21. Naphtali is a hind let loose , he giveth goodly words . ] Herein is chiefly prophesied ( as I conceive ) that this tribe should also have a fruitfull and pleasant portion in the land of Canaan , wherein they should be as a hind let loose , that hath scope and liberty , and so in choice of pastures find plenty of feeding ; 2. That they should live as in plenty , so in peace , as a hind let loose , that is , a hind that must not be hunted , but is preserved and cherished as the delight of the owner ; but 3. It may also be meant of their cunning and active nimblenesse in dealing with their enemies , that they should be light-footed both to pursue enemies , and to escape danger , Psal . 18. 34. He maketh my feet like hinds feet ; whereof one instance we have in the story of Barak , Judg. 4. 10 , 15 , 16. And Barak called Zebulun and Naphtali to Kedesh , &c. And the Lord discomfited Sisera , and all his chariots , and all his host with the edge of the sword before Barak , so that Sisera lighted down off his chariot , and fled away on his feet ; but Barak pursued after the chariots , &c. and all the host of Sisera fell upon the edge of the sword , and there was not a man left . As for the second clause , he giveth goodly words , thereby is meant in generall , that this tribe should be fair-spoken ▪ courteous , and of friendly behaviour , and therefore beloved ; or it may be more particularly intended , 1. of their eloquence , and fair speeches , whereby they should rather keep themselves safe , then by force of arms ; 2. of the songs of thanksgiving , the praises and blessings which they should return unto God , both for their fruitfull land , their peace , and conquest of their enemies ; of which last we have an instance in that song of Deborah and Barak , Judg. 5. Vers . 20. Out of Asher his bread shall be fat , and he shall yield royall dainties . ] That is , the portion which in the division of the land of Canaan shall fall to this tribe , shall be fat , and fertile , abounding with wine and oyl , but especially with the choicest and finest wheat ; and so indeed it was one of the richest and fruitfullest parts of all that countrey . Vers . 22. Joseph is a fruitfull bough . ] Because of him came two tribes . Vers . 23. The archers have sorely grieved him , &c. ] His brethren that sold him , his mistris that accused , and m●ster that imprisoned , did what they could to r●ine him ; but through Gods assistance he proved too strong for them all . Vers . 24. From thence is the shepherd , stone of Israel . ] That is , from the mightie God of Jacob it was , that Joseph became the shepherd , the stone of Israel ▪ a shepherd , in that he fed both his father and brethren in the time of famine ; the stone of Israel , in that he was a rock of refuge to them , providing a hiding place for them in Egypt when they were in so great distresse , and in that he was the onely stay and support of his father and all his family . And herein was Joseph a figure of Christ , who is the shepherd of his Israel , the foundation and corner stone of his Church and people , Acts 4. 11. This is the stone which was set at nought of you builders , which is become the head of the corner . Vers . 26. The blessings of thy father have prevailed above the blessings of my progenitours , &c. ] This place is diversly rendred by Interpreters , and accordingly they differ much in giving the sense and meaning of the words . But according to our translation the meaning of the first clause is evident , to wit , that Jacob therein affirms that the blessings wherewith he had blessed his children , and Joseph especially , were of farre greater efficacie and excellencie then those wherewith his progenitours had blessed their children . If we understand it to be spoken concerning all his children , and that it is afterward particularly applyed to Joseph in the following words , They shall be on the head of Joseph , &c. and thus we must know that he preferres the blessings wherewith he had blessed his children before those of the Patriarchs that were before them , 1. because they were more particularly explained and applyed ; 2. because they were and should be more suddenly , clearly , fully and effectually accomplished in them : for till their increase in Egypt , where was that seed to be seen that should equall , as it were , the number of the starres ? yea what likelyhood was there of such an increase ? 3. because whereas the promised seed made to Abraham was ratified onely unto Isaac , and so Ishmael and the rest of his sonnes were excluded , and afterwards it was confirmed onely to Jacob , and so Esau was cut off , now it was ratified unto all his children , and upon the condition of faith to all their posteritie . But if we understand it particularly of Joseph , the blessing wherewith Jacob had blessed him is said to surpasse the blessings wherewith his progenitours were blessed , 1. because it should not now be long ere the promises made to Abraham , Isaac , and Jacob concerning the multiplying of their seed . &c. should be performed : hitherto there was no appearance of that which God had promised , but now as in the other sonnes of Jacob , so in Joseph also , the promise of God should be accomplished ; 2. because he should have this priviledge above the rest , that his two sonnes should be the heads of two severall tribes ; 3. because Joseph was in regard of temporall blessings farre happier then ever Jacob , or any of his progenitours had been , being advanced in Egypt to the highest pitch of honour next under the King , and so living and dying in great prosperitie . The greatest difficultie is in the next words , Vnto the utmost bounds of the everlasting hills , and the most probable expositions that are given thereof are these ▪ 1. That they are a comparative expression of the surpassing excellency of those blessings wherewith he had blessed his children , and Joseph especially , and how farre they exceeded those of his progenitours , to wit , as farre , as the utmost tops of the hills and mountains are above the ordinary levell of the earth ; 2. That they are an amplification of that which went before concerning the blessings wherewith he had blessed them , shewing that they were blessings not onely temporall , but also spirituall and eternall , such as should reach beyond the continuance of the mountains and hills , which yet should continue till time should be no more , and are therefore called , everlasting hills : whence is that of the prophet , 〈◊〉 54. 10. The mountains shall depart , and the hills be removed , but my kindnesse shall not depart from thee , &c. that is , my kindnesse to thee shall be more stable then the mountains that cannot be removed , but shall continue to the end of the world . And indeed herein was the chief and surpassing excellency of Jacobs blessing above those of his progenitours , that all his sonnes were appointed heirs of the promise , and of the covenant of grace , not one of them being excluded , as Ishmael and Esau were ; and 3. they are added to set forth the riches of the portion of land which should befall the tribes of Ephraim and Manasseh in the division of Canaan , which as it should abound with all other desirable blessings , so also with the chief things of the ancient mountains , and the precious things of the lasting hills , as Moses calls them in his blessing of Joseph , Deut. 33. 15. And indeed if we observe how evident it is that Moses doth there , as it were , explain and unfold this blessing of Jacob , we may the more readily encline to think that what is there expressed concerning the ancient mountains and lasting hills in Josephs portion is also covertly intended here . Vers . 26. They shall be on the head of Joseph , &c. ] Comparing the blessings wherewith God had blessed him to the oyl wherewith Princes are wont to be anoynted , he saith , They should be on the head of Joseph , and on the crown of the head of him that was separate from his brethren , that is , whom the Lord hath separated and set apart from the rest of his brethren , advancing him to a high and singular degree of honour : and in this sense he was a Nazarite , as the word is in the originall . Vers . 27. Benjamin shall ravine as a wolf , in the morning he shall devour the prey , &c. ] Because the wolf is a strong and fierce beast , and goeth forth usually both mornings and evenings to seek his prey , Jacob here compares this tribe to a ravening wolf , and that to signifie , they should be a very strong couragious and warlike people , and that they should with admirable violence vanquish and destroy their enemies , and return from the battel laden with the spoils . And indeed that this tribe of Benjamin was in future times of a warlike disposition , we find in many places of the sacred history , and especially in those bloudy battels which they fought with their brethren of the other tribes , where though there were of the other tribes foure hundred thousand armed men , & themselves were but five and twenty thousand and seven hundred , yet they twice overcame them , and slew of them eight and thirtie thousand ; and it is there particularly noted of these Benjamites ( which shows what active men they werefor the warre ) that there were amongst them seven hundred chosen men left-handed , thatcould every one sling stones at a hairs breadth and not misse , Judg. 20. 16. and in the conquests of Saul , the first king of Israel , who was of this tribe . Vers . 28. All these are the twelve tribes of Israel . ] That is , these are the heads from whom descended the twelve tribes of Israel ; indeed there were thirteen tribes : but Ephraim and Manasseh are comprehended in one , under the name of Joseph their father ; and besides when the land of Canaan was divided amongst the tribes , the Levites had no share amongst them , because the Lord was their portion , and so they were still called the twelve tribes of Israel . And by this mentioning of the tribes , the holy Ghost doth , as it were , direct us to look for the accomplishment of these prophecies , not so much in the persons of Jacobs sonnes , as in their posterity . Every one according to his blessing , he blessed them . ] That is , he foretold the severall blessings which God had allotted to them . But did he not rather pronounce three of them accursed , namely , Reuben , Simeon , and Levi ? I answer , 1. That the temporall chastisement threatned was but a fatherly correction for their amendment , and so a blessing and not a curse : but 2. They are blessed also in that he concludes them within the number of the tribes , and so comprehendeth them within the Covenant : for by this means they have an equall right with the rest to the land of promise , and by faith to the heavenly Canaan , whereof the other was a type . CHAP. L. Vers . 3. ANd fourty dayes were fulfilled for him . ] That is , fourty dayes were spent in embalming him , according to the custome of the countrey . And the Egyptians mourned for him threescore and ten dayes . ] That is , thirty dayes after they had done embalming him did the Court , and the Egyptians mourn for him , ere he was carried to be buried . Vers . 4. Joseph spake unto the house of Pharaoh , saying . ] Though Joseph was still in as high esteem with Pharaoh as ever before , yet he made use of the mediation of the Egyptian courtiers , to procure the kings consent that he might go into Canaan , to bury his father , partly thereby to endear himself the better to them , and to testifie his own modestie , who in a businesse that concerned himself would do nothing , but what should be approved of all ; partly to prevent all suspicion of any purpose that he should have to get quite away out of Egypt upon this occasion ; and partly also perhaps , because mourners used not to come into the presence of Princes . Esther . 4. 2. For none might enter into the kings gate clothed with sackcloth . Vers . 5. In my grave which I have digged for me , &c. ] Thereby implying , that it was not in any contempt of Egypt , to decline the envy of the Egyptians , who might be ready enough to surmise that he despised their land , as not worthy to be the grave of his father , he makes known that he desired this onely because his father had long since , before he came into Egypt , digged a grave for himself there where his ancestours and wife were buried , and made him swear that he would bury him there . Vers . 10. And they came into the threshing floore of Atad , &c. ] This threshing floore of Atad I conceive to have been not farre from Hebron , the place intended for the sepulchre of Jacob , chosen happely by Joseph and the rest , as the most convenient place to perform the solemnities of his funerall rites by so great a multitude . And it is said to be beyond Jordan , with respect unto Moses , who was on the outside of Jordan in the wildernesse where he wrote these things , Deut. 1. 1. These be the words which Moses spake unto all Israel , on this side Jordan , in the wildernesse , &c. Deut. 3. 25. I pray thee let me go over , and see the good land that is beyond Jordan . Vers . 18. And they said , Behold we be thy servants . ] This is spoken by way of submitting themselves to Joseph , because of the wrong that they had formerly done him ; as if they should have said , We sold thee for a servant into Egypt , and behold we now yield up our selves to be thy servants . Vers . 19. For am I in the place of God ? ] Can I , or dare I ( think you ) be offended with that which I know was Gods work , or seek to revenge my self on you whom God hath forgiven ? or turn that to your destruction , which God did for your preservation ? this were to make my self equall with God , yea to challenge to my self a power to crosse and overturn the will and purpose of God. ANNOTATIONS On the second book of MOSES called EXODUS . CHAP. I. NOw these are the names of the children of Israel , &c. ] When the Israelites went out of Egypt ( which was but two hundred and fifteen years after Jacob went thither with his family ) there were of them , Numb . 1. 46. six hundred thousand , three thousand five hundred and fifty , fit for warre , besides the Levites , old men , women , and all under the age of twenty years , which might well be three times so many . Here therefore in the beginning of this story the names of those that went down into Egypt are thus particularly set down , that by considering how few there went down thither , we might the more plainly in the multitude that went out from thence see the accomplishment of those promises made to Abraham , concerning the wonderfull multiplying of his seed . Vers . 5. And all the souls that came out of the loyns of Jacob were seventy souls . ] Reckoning with the rest Jacob , Joseph , and his two sonnes . See the note on Gen. 46. 27. Vers . 7. And the children of Israel were fruitfull , &c. ] Moses expresseth their multiplying with many severall words , to shew , that it was indeed a most incredible and miraculous increase . Vers . 8. Now there arose up a new king over Egypt , which knew not Joseph . ] That is , there arose up another king ( for so Stephen expresseth it , Act. 7. 18. ) who because he knew not the person of Joseph , nor lived in his dayes to see the good that he did for the kingdome of Egypt , never minded the good service that he had formerly done for his predecessour , nor in the least manner regarded either his posterity , or fathers family for his ●ake . And so indeed it is usually with many men , they onely mind present things , and are onely affected with such things as happen in their own dayes , the memory of that good which hath been done for their ancestours , they never regard . Some indeed hold , that this king that dealt thus hardly with the Israelites was not of the posterity of that Pharaoh that exalted Joseph , but was chosen of another stock to rule over Egypt ; and that therefore it is said , There arose up a new king over Egypt . But this cannot be grounded on those words : for the sonne that succeeds his father in the throne is usually called a new king ; and Solomon saith concerning his succeeding of his father in the kingdome of Israel , 1. King. 8. 20 , I am risen up in the room of David my father . However it seems that Joseph sought not to advance his children in Egypt , but was content they should live in a mean condition amongst his brethren , waiting in hope for the promised inheritance ; by reason whereof the memory of Joseph was the more likely not to be continued amongst the Egyptians . Vers . 9. Behold the children of Israel are more and mightier then we . ] It cannot be questioned but that the Egyptians were more in number , and of greater riches and strength then the Israelites were : either therefore this must be understood by way of proportion , to wit , that those parts of the land that were inhabited by the Israelites were farre more populous then other parts of the land , the Israelites multiplying farre more then the Egyptians did , and that they flourished more in wealth and plenty of all things ( the might , here chiefly intended ) which indeed is no wonder , considering that besides their industry , and the fertilitie of the land of Goshen wherein they were placed , an extraordinary blessing from God was upon them in all their endeavours ; or else it was spoken by Pharaoh , onely to incense his Lords and Counsellours of State to whom he propounds this motion , and so he lash●th out , as men that speak out of envy and disdain are wont to do , beyond measure , and intimates withall that this it would come to , if it were not prevented . Vers . 11. Therefore they did set over them taskmasters , &c. ] To wit , that they might hereby both impoverish them , and waste their estates , and withall keep them from multiplying so exceedingly , as they had formerly done : for whilest they took them off from their own imployments , and as bondslaves , forced them to work in the Kings service , without allowing them any equall recompence for their labours , this must needs soon bring them very low in their estates ; and then withall by overburdening them with extreme labour , toyl , and drudgery , they hoped to waste their strength , and to consume them by degrees through weaknesse and sicknesse , and so much to abate their number , and to prevent their encrease . All which misery the Lord suffered the Egyptians to bring upon this his peculiar people , 1. Because in this time of their ●ojourning in Egypt , the Israelites began many of them to be corrupt in their religion , and to commit whoredome with the Idoles of Egypt , and so the Lord cast them into this fiery furnace of the Egyptian bondage , that he might purge them from these pollutions : hence is that of Joshua to the Israelites , Josh . 24. 14. Put away the Gods which your fathers served in Egypt , and that complaint of the Lord concerning his people , Ezek. 23. 3. That they committed whoredomes in their youth in Egypt , and chap. 20. 7 , 8 , 9. that when they rebelled against him , and did not every man cast away the abominations of their eyes , nor did forsake the Idoles of Egypt , yet he wrought for his names sake in bringing them forth of the land of Egypt ▪ 2. Because hereby the Lord intended to keep them from setting their hearts upon Egypt , and to make them long after Canaan the promised land , to cause them to leave Egypt willingly , to remove to Canaan when God should call them thither , and that they might have no desire to return thither again when they were once gone : which if they did when Egypt had been to them a land of bondage , and of such bitter service , Num. 11. 5. and 14. 4. And they said one unto another , Let us make a captain , and let us return into Egypt , what would they have done if they had lived in ease and plenty there ? and 3. Because the Lord would have the juster occasion given for the Israelites casting off the yoke of Egypt , and for his punishing that tyrant Pharaoh and his bloody people with so many great and wonderfull plagues for the better manifestation of his justice and almightie power , y●a his faithfulnesse also and tender compassion towards his people . Vers . 14. And in all manner of service in the field . ] That is , in the most sordid and toylsome labours of their countrey-imployments , as digging and cleansing of their ditches , carrying out their dung , plowing and tilling their grounds , &c. Vers . 15. And the king of Egypt spake to the Hebrew midwives , of which the name of one was Ship●rah , &c. ] Pharaoh perceiving himself crossed in his first device , and that because the more they afflicted the Israelites the more they multiplied and grew , he now seeks to bring his purpose to passe another way , andthat is by perswading the Hebrew midwives to smother or strangle all their male-children , a sure way to prevent their multiplying , even in the very birth , that so there might be no suspicion that it was purposely done , but that it might be ascribed to chance , or to the womans hard labour , and difficultie of birth . Indeed so strange it is that he should hope to perswade the midwives , if they were Israelites , to lend thus a helping hand to the utter destruction of their own people , that thereupon some Writers have concluded , that questionlesse the midwives were Egyptians , and the Hebrew women were forced to make use of them . But methinks it is farre more unlike that the Hebrew women should ever admit to imploy Egyptian midwives in that service , then that Pharaoh should hope partly by great promises , and partly by severe threatnings to winne the Hebrew midwives to do this that he enjoyned them . And besides it would have been in vain for the king to hope to have the businesse carried so secretly , and that the people should think that their male-children dyed in the birth , and were not at his command made away , if he had violently imposed on them Egyptian midwives , who upon such an occasion must needs be presently suspected . And to this we may adde also , that the commendation that is here given the midwives , that they feared God , doth alwayes in the Scripture signifie the fear of the true God , and a higher degree of true pieti● then could be in the Egyptians by the mere light of nature . And therefore I conceive that the midwives were not Egyptians but Israelites ; to which our Tran●latours seem to en●line in translating the Hebrew word here used not the midwives of the Hebrews , but the Hebrew midwives . As for these two that are here named , we must not thence conclude that there were no more ( for it is not possible that two midwives should be sufficient for this imployment amongst so many thousand women of the Israelites ) but these two are onely named , because they were the chief , and perhaps the rest were under their direction and command ; or rather , because he called these first , and having made tryall of them , meant afterwards to give the same command to the rest , till finding that these h●d deceived him , he gave over this course , and then his rage brake openly forth , and he enjoyned by publick command that all their male-children should be drowned . Vers . 21. And it came to passe because the midwives feared God , that ●e made them houses . ] Though the midwives ●inned in lying to Pharaoh , yet the Lord according to his wonted goodnesse passed by this infir●itie of his poore servants , and rewarded their pi●ti● and ●ear of him , in saving their men-children alive , and made them houses , that is , did greatly increase their posteritie ( for so the like phrase is used Ruth . 4. 11. The Lord make the woman that is to come into thine house like Rachel , and like Leah , which two did build the house of Israel , and withall did prosper them exceedingly in their outward estate , according to that of the Psalmist , Except the Lord build the house , they labour in vain that build it , Psal . 127. 1. Vers . 22. And Pharaoh charged all his people , saying , &c. ] Failing of bringing about his purpose secretly by the help of the midwives , he now openly at last discoverd his rage , and by publick procla●ation e njoyns the Egyptians to take the Israelites male-children so soon as they were born by force from them , and to drown them in the river : That the Egyptians did accordingly with much strictnesse put in execution this bloudy command of their King , is evident , because Moses parents could not long hide him from those that were imployed in searching after them ; but yet , that by degrees they gave over the prosecuting of this crueltie , and that it continued not all the time of the Israelites bondage in Egypt , is also clear , because there were so many under twenty years old when they went out of Egypt . Perhaps this Pharaoh within a few years died , and then this cruell decree , which the very light of nature must needs abhorre , was not , at least so violently , pursued as it was at first . CHAP. II. Vers . 1. ANd there went a man of the house of Levi , and took to wife a daughter of Levi. ] To wit , as we reade , Exod. 6. 19. Amram the sonne of Kohath , and grandchild of Levi , married Jochebed his Aunt , the daughter of Levi , as she is here called , whom her mother bare unto Levi in Egypt , as is expressed Num. 26. 59. and so the sister of his father Kohath . And though such marriages between the aunt and nephew were afterward expresly forbidden by the law , as incestuous and against the law and light of nature , Levit. 18. 12. Thou shalt not uncover the nakednesse of thy fathers sister ; yet considering the confusion of those times , no wonder it is though even the faithfull servants of God did not see and consider the evil thereof , but did what was customarily done though not warrantable , till God gave them an expresse law against it . However observable herein again is the faithfulnesse of Moses , who would not conceal the truth herein , though it were no little blemish to him , that he was born of such an incestuous marriage . Vers . 2. And the woman conceaved , and bare a sonne . ] To wit , Moses ; but yet this was not their first child : for Mary or Miriam a daughter , and Aaron a sonne , were both born before him , as it is evident Exod. 7. 7. and Moses was fourescore years old , and Aaron fourescore and three years old , &c. and in the fourth verse of this chapter , And his sister stood afarre off , to wit what would be done ; where we see that Miriam was set to watch what became of her brother , because she as a child would be least in danger of being suspected . And hereby it is manifest that Amram and Jochebed , the parents of Moses , were married , and had their two elder children Miriam and Aaron , before that cruell edict came forth , for the drowning of all the male-children of the Israelites , about the time when Pharaoh sought by the help of the midwives to make them away in the birth , and that Moses was born immediately after he had commanded them to be drowned . She hid him three moneths . ] That is , his mother ; for though it is evident that his father did also yield his consent and help hereto , Heb. 11. 23. By faith Moses when he was born was hid three moneths of his parents , yet Moses here ascribes it particularly to his mother , because she had the chief hand in the managing of it , and perhaps did first motion it to her husband . And herein their faith was observable , as the Apostle hath noted , because out of their naturall affection to their child , quickned by the rare beauty they beheld in his countenance , they resolved to do what they could to save him , being not afraid of the Kings commandment , but trusting that God would be with them , and so hid him three moneths ; and then when they could hide him no longer , because happely some notice was taken of it , or some stricter search was to be made , they laid him out in an ark of bulrushes , setting his sister withall to watch what became of him . Vers . 10. She brought him unto Pharaohs daughter , and he became her sonne . ] That is , she made him her adopted sonne , and accordingly afforded him such princely education as was seemly for her sonne , training him up in all the learning and wisdome of the Egyptians , Acts 7. 22. And thus the Lord by his secret providence fitted him for the service for which he intended him , his known wisdome and singular learning being afterwards no doubt a speciall means to make him the more feared and honoured both amongst the Egyptians and his own people , and every way the fitter for the government of the Commonwealth of Israel . Vers . 11. And it came to passe in those dayes , when Moses was grown , that he went out unto his brethren , &c. ] To wit , when he was full fourtie years old , Acts 7. 23. from the time of his weaning ( when by his mother-nurse he was brought home , and delivered up to Pharaohs daughter ) unto that age he continued in the court of Egypt as her adopted sonne , and became famous amongst them , mightie both in words and deeds , as S. Stephen saith , Acts 7. 22. that is , of great abilities both for discoursing , and giving counsel concerning any businesse propounded , and for the wise and successefull managing of any affairs that he undertook . During this time it cannot well be thought , that he never went out to visit his brethren , as compassionating their miseries , since most probable it is , that his mother having recourse unto him , as his nurse , would instruct him , and put him in mind of all things that concerned him as one of Gods Israel ▪ But this going forth unto his brethren , which Moses here speaks of , was when at fourty years age he went forth with a full purpose to abandon his honours in Pharaohs Court , and to joyn himself to the poore oppressed people of God , and to lend them what help he possibly could for their deliverance , and that as finding himself inwardly , as by a speciall instinct of Gods spirit , called thereto ; whence it is that Stephen said , Acts 7. 25. that when he slew the Egyptian that wronged the Israelite , he supposed that his brethren would have understood , how that God by his hand would deliver them ; of which the Apostle also speaks , Heb. 11. 24 , 25 , 26. By faith Moses , when he was come to years , refused to be called the sonne of Pharaohs daughter , choosing rather to suffer affliction with the children of God , then to enjoy the pleasures of sinne for a season , esteeming the reproch of Christ greater riches then the treasures in Egypt . Vers . 12. And he looked this way , and that way , and when he saw there was no man he slew the Egyptian , &c. ] Moses had doubtlesse the warrant of an extraordinary calling from God to slay the Egyptian , as it is evident by those words of Stephen before mentioned , Acts 7. 25. He supposed ●is brethren would have u●derstood how that God by his hand would deliver them : for though the time which God had ordained for their deliverance was not yet come , yet God intended that hereby he should give even at present some intimation to the people , both of Gods purpose to deliver them by him ▪ & ofhis willingnesse to undertake the work . But why then did he thus look about , as afraid to have it known ? I answer it is no wonder though at his first calling his faith was mixed with doubtings and fears ; but besides , he might do this out of a prudent circumspection and care not to have it known , and not out of fear , because he knew that things were not yet in a readinesse for the publick deliverance of the people , even as Magistrates will sometimes execute offenders the more privately , when they fear any tumult amongst the people . Vers . 14. And Moses feared , and said , &c. ] What the Apostle therefore said of Moses , Heb. 11. 27. By faith he forsook Egypt , not fearing the wrath of the King , must be understood of his second leaving Egypt , when he carried away the Israelites with him . Now he left Egypt for a time onely , and that to save himself from the wrath of a King who sought to slay him : but then he quite forsook Egypt , and boldly carried away his brethren , though he might well suspect that Pharaoh would pursue them , not fearing his wrath and malice in this regard , but looking to that invisible God who was able to defend him . Vers . 15. Now when Pharaoh heard this thing , he sought to slay Moses . ] Not onely to punish that fact of his in slaying the Egyptian , but also doubtlesse especially out of a jealousie which hereupon he had conceived concerning Moses , knowing him to be an Hebrew , and having by experience found that he was a man of rare abilities , and singularly wise and learned , when he saw that he had left the Court , and joyned himself to his own people , and had now in revenge of an Israelites wrong slain an Egyptian , no marvell though he suspected what Moses might hereafter attempt , on the behalf of that people , and so resolved presently to cut him off . Vers . 16. Now the Priest of Midian had seven daughters . ] The word in the originall signifieth either a Priest , or , a Prince , but because this imployment of attending and watering their fathers flocks was more likely to be the imployment of a Priest then a Princes daughters ; and secondly , it is no way probable that the shepherds durst daily offer such violence to their Princes daughters , as we reade here they did to these , it is more probable that in this place the word in the originall is to be understood of a Priest then a Prince . A Priest of the true God , we may well think he was , because Moses married his daughter , yet withall perhaps he was corrupt in his religion , and had gone aside to many heathenish superstitions , till by Moses in the time of his abode there he was more perfectly instructed . The most difficult question concerning these words is , Who this Priest of Midian was , that had seven daughters , whether the father or the grandfather of Zipporah , who was doubtlesse one of these seven daughters , and afterward became the wise of Moses . It is manifest that in the next verse but one this Priest of Midian is c●lled Reuell , When they came to Reuell their father , he said , How is it that ye are come so soon to day ? and vers . 21. that he gave Moses Zipporah his daughter to wife . But because the father of this Zipporah , and father in law of Moses , is elsewhere called Jethro , yea immediately in the first verse of the next chapter , Moses kept the flock of Jethro his father in law , the Priest of Midian , and also Hobab , Judg. 4. 11. Heber the Kenite was of the children of Hobab , the father in law of Moses ; and this Jethro or Hobab the father in law of Moses is said to have been the sonne of Raguel the Midianite , Num. 10. 29. Moses said unto Hobab the sonne of Raguel the Midianite , the father in law of Moses , &c. it may seem very questionable , why this Reuell , the Priest of Midian , is here spoken of as the father of these seven daughters , of whom Zipporah the wife of Moses was one . The most of Expositours do hold that Reuell this Priest of Midian was the grandfather of Zipporah , and the same that is called also Raguel the Midianite Num. 10. 29. Jethro , who was also called Hobab , was ( they say ) the father of Zipporah , and the sonne of Reuell or Raguel , and so they hold that Zipporah is called the daughter of this Reuell , because she was his sonne Jethro's daughter : and indeed usually in the Scriptures grandfathers are called fathers , and grandchildren sonnes and daughters ; so Laban saith of his daughters children , Gen. 31. 43. These children are my children ; and Maachah is called the mother of Asa , who yet was his grandmother , 1. King. 15. 13. But yet because there can be no probable reason given , why in this place there should be no mention made of the father , but of the grandfather onely , and though the grandfather be sometimes in the Scriptures called a father , yet no instance can be given where in setting down the number of a mans daughters , it is yet meant of his grandchildren , I rather conceive that this Priest of Midian , here spoken of , that had seven daughters , was the father of Zipporah , and father in law of Moses , and so consequently that he had three names , Reuell as in the 18. verse of this chapter , Jethro chap. 3. 1. and Hobab Judg. 4. 11. and that Raguel the Midianite , mentioned onely Num. 10. 29. was the father of this Reuell . Vers . 17. And the shepherds came , and drove them away . &c. ] That is , though these daughters of the Priest of Midian had with all diligence hastened to the well , that they might water their flocks first ( which happely in those dry countreys they did the more earnestly strive for , because those that came last were sometimes scanted of water ) yet when the shepherds came , they barbarously drove them , and their flocks away , and with the water , which these Virgins had drawn , sought to water their own cattle , and so to make them wait till they had done : the injustice whereof when Moses perceived , he stood up in their defence , withstood the shepherds ( though a stranger ) and helped them to water their flock . Probable enough it is , considering in how great esteem Moses had lived in Egypt , that he had some servants attending him , that might aid him herein ; if he were alone , there was doubtlesse a speciall hand of God in it , that one man should by force prevail against all the shepherds . Vers . 20. Why is it that ye have left the man ? ] That is , being a stranger , and now thus late towards evening , unprovided happely of a place to lodge in , why did you not bring him home with you ? Vers . 21. And he gave Moses Zipporah his daughter . ] That is , Reuell , the Priest of Midian , gave Moses Zipporah his daughter to wife . How long after Moses his coming this match was made , it is not expressed ; most likely it is that it was not till by living a while together they had learnt by experience that which might induce them on both sides to desire it : which we may the rather incline to think also , because fourty years after his coming into Midian , when God commanded him to return into Egypt , one of his two sonnes by his wife Zipporah was but a very little one , and as yet uncircumcised : chap. 4. 25. Then Zipporah took a sharp stone , and cut off the foreskin of her sonne , &c. Vers . 22. And he called his name Gershom : for he said , I have been a stranger in a strange land . ] Gershom is by interpretation a desolate stranger : Now so he named his eldest sonne , both to testifie his faith concerning the land of promise , which he looked upon , because of Gods promise , as his true countrey , and the inheritance of his children ; and professed therefore that his children were but strangers in the land of their nativitie : and likewise to expresse his thankfulnesse to God for affording him this comfort to support him in the time of his affliction , when he lived after the manner of a banished man in a strange countrey . Another sonne Moses had by his wife Zipporah , whom he called Eliezer , as we may see , chap. 18. 4. but the first-born onely is mentioned here . Vers . 23. And it came to passe in processe of time , that the king of Egypt died , and the children of Israel sighed , &c. ] The death of the king of Egypt is here mentioned , to shew the misery of the poore Israelites , who were no way eased of their burdens upon the death of the former oppressing tyrant , but had as much cause of sighing under their burdens as ever they had before . CHAP. III. Vers . 1. NOw Moses kept the flock of Jethro , &c. the Priest of M●dian . ] . Either this Jethro was the same that is before called Reuell chap. 2. 18. or else if Jethro were the sonne of Reuell , he also was Priest of Midian , as his father had been , the sonne succeeding in his fathers office ; and that happely because Reuell was now dead , this being fourtie years after Moses coming thither , as we see Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of Mount Sinai . And came to the mountain of God , even to Horeb. ] Horeb is called here by anticipation , the mountain of God , both because of this following vision , wherein God appeared to Moses in so miraculous a manner ; and also especially because there afterwards the Lord came down to Moses , and delivered him the law , and made a covenant with his people , Exod. 19. for it is said expressely , that this apparition was at mount Sinai , Acts 7. 30. And when fourtie years were expired there appeared unto him in the wildernesse of mount Sinai an angel of the Lord in a flaming fire in bush : and there we know the Law was given , Exod. 19. 1. It seems therefore that the whole mountanous track or circuit where mount Sinai stood was called Horeb ; or else ( as some of the Jewish Rabbins hold ) this mountain was formerly called Horeb , but after this apparition of God in the bush it was called Sinai , from the Hebrew word , S●neh , which signifieth a bramble bush . Vers . 2. And the angel of the Lord appeared unt● him in a flame of fire out of the midst of a bush , &c. ] It is ●vident that it was the Lord God himself that now appeared unto Moses : for vers . 7. it is said , that the Lord Jehovah spake unto him , and verse the fixth he saith , I am the God of thy father , &c. and ( which is most to be observed ) vers . 5. he that appeared to Moses required that worship and honour which is due onely to God , namely , that he should present himself before him bare-footed , as a poore caytiffe , not worthy to stand in the presence of so great a Majestie . Nor is there any just cause why we should question this , because it is said here , The angel of the Lord appeared unto him ; since it is evident that Christ the eternall sonne of God is called the Messenger , or , Angel of the Covenant , Mal. 3. 1. Now as concerning the burning bush , wherein the Lord appeared to Moses , it was doubtlesse intended not onely to cause Moses with the more reverence and humilitie to attend to what should be said unto him , but also to be a signe representing to him the state and condition of his people , concerning whom the Lord now gave him a charge , to wit , that though his Israel had been long in the fire of affliction , the enemie seeking with all possible fury to destroy them , yet hitherto they had been miraculously preserved , and so still should be ; and that because the Lord was amongst them to preserve and defend them , and would now rescue them from the power of their oppressours . Vers . 3. And Moses said , I will now turn aside , and see this great sight , &c. ] It is hard to say , which some affirme , that Moses concluded that this was some secret of nature that the bush burned and was not consumed , and so out of curiosity did rashly resolve to approch nearer that he might search out the cause of it . No such thing can be concluded from these words ; rather his calling it a great sight may seem to imply that he thought it some vision . But indeed the most probable opinion is , that he neither concluded the one nor the other , but being suddenly stricken with admiration at the sight , and not knowing what to think of it , he determined at last to approach nearer , hoping thereby to be the better informed , and waiting with reverence to see what the issue would be . Vers . 4. God called unto him out of the midst of the bush , and said ▪ Moses Moses , &c. ] This calling of Moses by his name , and the redoubling of his name in such a familiar and loving manner , was both to make him know that the vision he saw was of God , thereby to stirre him up the more carefully to intend what was done and said ; and also to intimate the great love and favour of God to him : and indeed considering how strange and terrible the apparition was , and that Moses though all alone and in a desert place was not yet so astonished , but that when he heard himself called by name from the midst of the burning bush , he could answer so readily here am I , we may well think that it was this gracious manner of Gods calling upon him that did thus farre encourage him . Vers . 5. Put off thy shooes from off thy feet . ] The putting off of shooes was used as a signe of mourning and humiliation , Ezech. 24. 17. 23. Forbear to crie , make no mourning for the dead , &c. and put on thy shooes upon thy feet &c. 2. Sam. 15. 30. And David went up by the ascent of mount Olivet , and wept as he went up , and had his head covered ; and he went barefoot , &c. Esai . 20. 2. 4. Go and loose the sackcloth from off thy loyns , and put off thy shooe from thy foot , &c. So shall the King of Assyria lead away the Egyptians prisoners , and the Ethiopians captives , young and old , naked and barefoot , &c. And upon this ground no doubt is Moses here enjoyned it , both that this outward ceremonie might strike him with the greater aw and reverence of Gods Majestie , into whose presence he might not be suffered to approch but in so lowly and submissive a manner ; and also that it might be an outward expression of the inward religious affection of his mind , that he did indeed acknowledge the disproportion betwixt God and him , &c. And in this may also be included the putting off all earthly and carnall affections and thoughts , and such a spirituall preparation of the mind as beseems him that knows he must come into the presence of so great a God. Vers . 5. For the place whereon thou standest is holy ground . ] To wit , because of the present vision ; for it is all one as if he had said , because thou comest into Gods presence . Vers . 6. I am the God of thy father , the God of Abraham , &c. ] Because the Israelites were Gods peculiar people by virtue of the covenant which God had made with Abraham , Isaac , and Jacob , to whom he had promised , that he would be their God , and the God of their seed after them , and that he would give them the land of Canaan for an inheritance ; therefore doth the Lord style himself here the God of Abraham , the God of Isaac , and the God of Jacob. As for the Lords expressing this as in the present tense , I am the God of Abraham , &c. speaking of men long since dead , it was doubtlesse not onely in the regard of the immortalitie of their souls , but also in regard of the certain resurrection of their bodies too ; and therefore did our Saviour alledge this place to prove the resurrection , Mat. 22. 31 , 32. As touching the resurrection of the dead , have ye not read that which was spoken to you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ; God is not the God of the dead , but of the living ; and it is noted verse 34 , that therewith he put the Sadduces to silence . Look as Adam after he had sinned was dead whilst he lived in regard of the sure decree , and sentence of God , Gen. 2. 17. In the day that thou eatest thereof thou shalt surely die ; so the Patriarchs , when dead , were yet living , not onely because their souls died not , but returned unto God that gave them ; but also in regard of the sure promise of God concerning their resurrection . And Moses hid his face , &c. ] To wit , out of an awfull reverence of the Majesty of God : as Eliah for the same reason in this very mountain did the like , when God spake to him in a still small voice ; 1. Kings 19. 13. He wrapped his face in his mantle : and of the angels it is said , Esa . 6. 3. that with their wings they cover their faces . No doubt so soon as he heard himself named out of the burning bush , he was convinced of the presence of God , and was accordingly affected with reverence and fear : But yet after that God had called upon him to pull off his shooes and to present himself in such an humble manner before him , because the place whereon he trod was holy ground ; this assured him that the Lord meant in some extraordinary manner to him ; and so being stricken with the deeper apprehension of Gods glorious majesty and his own basenesse and weaknesse , he hid his face . Vers . 8. Unto a land that floweth with milk and hony . ] That is , a land abounding with all the blessings of a fruitsull land , not onely for necessitie , but also for delight ; a land that should yield them plenty even of the choicest dainties : for under these two , milk and honey , all other blessings of the like nature are comprehended . Vers . 10. Come now therefore , &c. ] The secret inspiration which Moses had before from God , when he killed the Egyptian , whereof Chap. 2. 11. is now become an open calling and a full commission . Vers . 11. And Moses said unto God , Who am I , &c. ] This he sayes , not so much out of diffidence or disobedience ( though there might be in it some mixture of humane infirmitie ) as out of modestie and humilitie , acknowledging that God might have chosen many more able instruments . At his first calling he was very forward , and killed the Egyptian ; but his following flight out of Egypt made him now better think of the businesse . Vers . 12. This shall be a token unto thee that I have sent thee , &c. ] Some understand the vision of the burning bush to be the token whereof God here speaks to Moses ; and then the following words , When thou hast brought forth the people out of Egypt , ye shall serve God upon this Mountain , they conceive are added as a promise of that which should follow upon the deliverance of the Israelites out of Egypt , to wit , that upon that mountain , where the Lord had now appeared to him , they should be taught how to worship God , and so should there offer up sacrifices to him . But others again ( and that more probably , as may appear by the connexion of the words together ) hold , that the signe whereof the Lord here speaks is that which is added immediately in the following words , to wit , That when he brought forth the people out of Egypt , they should worship God upon that mountain . Nor is it any wonder that a thing , that should so long after come to passe , is propounded to him as a signe or token for the present strengthening of his faith concerning his calling : for though this token served principally for the confirmation of his faith in time to come , when he should see this token come to passe ; yet even for the present , the prediction of such a particular passage that should certainly befall them upon their deliverance out of Egypt might well be a great help to the perswading of his heart , that God would indeed deliver the Israelites by him ; for just such a token was given to Hezekiah , to strengthen his faith concerning Gods promise of destroying the Assyrians that had besieged Jerusalem , 2. Reg. 19. 29. This shall be a signe unto thee ; ye shall eat this year such things as grow of themselves ; in the second year , that which springeth of the same ; and in the third year , sow yee , reap , and plant vineyards , and eat the fruit thereof , which was not fully accomplished till after the Assyrians were destroyed . Vers . 13. They shall say unt● me , What is his name ? &c. ] He conceives that because he was in a manner unknown to them ( for from his infancy to his grown years he lived in Pharaohs Court , and now had lived for fourtie years as a banished man in the land of Midian ) therefore they might question whether he were indeed sent of God , and to try that , might demand of him under what name or title God had made known himself unto him : if this should prove so he desires to know what an answer he should mak● them ; not that he was ignorant of Gods name , or had hitherto worshipped an unknown God , but onely desires by carrying them Gods own answer , to have that as an effectuall pledge of his calling : under what name or title God is pleased to send unto them , that he will use ; as in a businesse of great moment , he desires as particular instructions as may be . Vers . 14. And God said unto Moses , I am that I am . ] This is the name whereby God expresseth his essence to us , so farre as we are able to conceive him . And it implyes , 1. his incomprehensiblenesse : as we use to say of any thing we would not have others to prie into , It is what it is ; so God saith here to Moses , I am what I am ; 2. his immensitie , that his being is without any limits : a man is a man , an angel is an angel , that is , every creature hath a being , but bounded and defined within such a compasse , but God is an immense being , that cannot be included within any bounds ; 3. that he is of himself , and hath not a being depending upon any other ; I am , that is , by and from , and of my self ; 4. his everlastingnesse , I am before any thing was , and shall for ever be ; there never was , nor shall be time , wherein God could not say of himself , I am ; 5. that there is no succession of time with him : for the understanding whereof see John. 8. 58. Before Abraham was I am ; and then , 6. that he giveth being to all things . Vers . 16. Go , and gather the elders of Israel together , &c. ] That is , the heads of their Tribes , who doubtlesse had some place of authority and power amongst them : for though in Egypt they lived in much disorder and confusion , yet it cannot be thought but that they had some kind of government amongst them , as is yet more evident chap. 5. 14. where we reade of officers of the children of Israel . Now these the Lord commanded Moses to assemble , and to deliver this message to them , both that they might afterwards acquaint their brethren of the severall tribes with this message which God had sent ; and also that they might joyn with Moses in the name of all the people to desire of Pharaoh what God enjoyned them to desire . Vers . 18. And now let ●s go ( we beseech thee ) three dayes journey into the wildernesse , &c. ] God appoints them to petition onely for so much libertie , that the denyall of this might render Pharaoh inexcusable , and make the justice of God the more manifest , both in destroying Pharaoh and delivering Israel : neither was it necessarie that either God or they ( having other direction from God ) should reveal their whole counsel . See Deut. 2. 28. and 1. Sam. 16. 2. And the Lord said , Take an heifer with thee , and say , I am come to sacrifice unto the Lord. Vers . 19. And I am sure that the king of Egypt will not let you go , no not by a mighty hand . ] If we reade this place as it is in the margin of our Bibles , I am sure that the King of Egypt will not let you go but by a mighty hand , the meaning then is plain , to wit , that Pharaoh would not let the Israelites go till God by a strong hand forced him to let them go . But reading it as it is in our Bibles , which agrees best with the originall , it may happely be questioned how it can be said , that the King of Egypt would not let them go , no not by a mighty hand , since it is evident that he did give them leave to go , chap. 12. 31. and so the Lord tells Moses here in the following words , I will stretch out my hand and smite Egypt , &c. and after that he will let ye go . To which I answer , that though upon the slaying of all the first-born in Egypt Pharaoh gave them liberty to go ; yet it might be well said that he would not let them go , no not with a mighty hand , because after that God had with a strong and mighty hand , that is , by many grievous plagues , endeavoured to make him yield , yet a long time he persisted in his obstinacy , and would not let them go , till at last he was even constrained to bid them be gone : and indeed even then he said that more out of displeasure then a yielding spirit ; and therefore he soon repented of what he had said , and when they were gone pursued after them with an army to fetch them back again . CHAP. IV. Vers . 1. ANd Moses answered and said , But behold , they will not believe me , &c. ] That is , at first perhaps they will not believe me this ; being supposed , what shall I do then ? Considering that the Lord had now immediately before told Moses that the Israelites would hearken to him , chap. 3. 18. they shall heark●n to thy voyce , we cannot well think that Moses did now absolutely question the truth of what God had said , but that on●ly he objected that it may be at first , till they saw something to move thereto , they would be shy of giving credit to his words ; and so intimated his desire to know what in that case he should do . And this indeed he had cause enough to suspect , because by reason of Pharaohs great power they were like enough to doubt much at first , especially whether Moses would be able to rescue them from their bondage , the rather , because they regarded him so little at first , when upon his slaying of an Egyptian in the defence of an Israelit● , he supposed his brethren would have understood , how that God by his hand would deliver them , as Stephen said , Act. 7. 25. Vers . 3. And he said , cast it on the ground , &c. ] The generall end of this , and the other following signes , was to confirm the faith of the Israelites concerning the calling of Moses ; the more speciall end of this first miracle of turning his rod into a serpent , and then into a rod again , was to assure both Moses and the Israelites that God could and would make his shepherds crook , so base and contemptible in it self , terrible as a serpent to Pharaoh , but comfortable to the Israelites , that is , that the rod of his government should affright the one , but be the means of much good and happinesse unto the other . Vers . 6. Put now thine hand into thy bosome , &c. ] The end of this signe was also to put them in mind of Gods almightie power , who was able thus suddenly to change things , whereby both the Israelites might be comforted , remembring that however they had been despised and abominable in the sight of the Egyptians , yet God was able to give them favour in their sight , and however to restore them to their former libertie by an outstretched arm ; and withall Moses might be encouraged , as considering , that however his estate might now seem base and contemptible , even as a thing leprous and vile , yet God was able to make him a glorious instrument of Israels deliverance . Vers . 10. O my Lord , I am not eloquent , &c. ] That is , I am not a man of a free and ready speech , as it is fit they should be that are implyed in such a service , but of a slow speech , and a slow tongue . Nor doth this contradict , if thus understood , that which S. Stephen said of Moses , Acts 7. 22. that he was mightie in words and in deeds : for a man that is of greatest abilitie to speak wisely , learnedly , and perswasively , may yet have some great imperfection in regard of his utterance and pronunciation : and so it seems it was with Moses , though he were an excellent speaker for the substance of that which he spake , yet some defect he had in regard of his utterance , which some conceive to have been that he was of a stammering tongue , and thereto apply that which he afterwards said , How shall Pharaoh heare me , who am of uncircumcised lippes , chap. 6. 12. Vers . 12. I will be with thy mouth , and teach thee what thou shalt say . ] It is evident that the imperfection of Moses speech and utterance continued after this ; for still we see he complained of his uncircumcised lippes , chap. 6. 30. and because of this Aaron was his spokesman , in delivering Gods message unto Pharaoh ▪ This therefore which the Lord here sayes to Moses , I will be with thy mouth , is not meant of helping him of that naturall imperfection in his speech , but that God would direct him what he should say , and so prosper him in his message , that his slownesse of speech should be no hinderance to him , but that he should with comfort to his people , and terrour to their enemies , dispatch the businesse which God had imposed upon him . Vers . 14. And he said , Is not Aaron the Levite , thy brother ? I know that he can speak well , &c. ] Thus was Moses comforted , hearing that his brother Aaron , from whom he had been absent now fourty years , was still living and well ; and withall encouraged by knowing that he should have him joyned with him in commission , of whose fidelity he could make no question , and whom he knew of good abilities for the delivering of their message to Pharaoh . Vers . 16. And thou shalt be to him in stead of God. ] That is , thou shalt as from God , and in Gods stead , make known to him what he shall say unto Pharaoh . Vers . 18. And Moses went and returned to Jethr● his father in law , and said unto him , Let me go , &c. ] Moses did not ask his father in law leave to go into Egypt , as questioning whether he should obey Gods command in going , unlesse he would give him leave ; but onely as judging it fit that he should acquaint his father in law with his purpose , and crave his approbation , and not go rudely away with his daughter and her children without giving him any notice beforehand of it , espe●ially considering that he had no cause at all to suspect either the wisdome or courtesie of his father in giving him liberty . Moses therefore was not herein to be blamed ; rather his modesty and humilitie herein discovered was worthy admiration , who after so glorious a Vision was no way puffed up with it , but carried himself in such an humble and lowly manner towards his father in law . As for his alledging no other reason to Jethro for his returning into Egypt , but onely his desire to visit and see his brethren , Let me go I pray thee , and return unto my brethren which are in Egypt , and see whether they be yet alive , therein also his modesty was discovered , in that he could forbear to tell his father in law of the glorious vision he had seen , and the honourable imployment which God had put upon him ; and likewise his wisdome in managing this businesse : for doubtelesse he did purposely conceal this , that hewas sent to fetch the Israelites out of Egypt , both because he judged it not fit to impart this secret to Jethro , who was not of the stock of Israel though a godly man , before he acquainted the Israelites themselves with it ; and likewise especially lest the difficultie and danger of the work should make his father in law unwilling to let him go . Vers . 19. And the Lord said unto Moses in Midian , &c. ] To wit , either before he had asked his fathers leave , or after that . The other appearing of God to Moses was in Horeb , this in Midian ; but whether this his appearing to Moses in Midian were before he asked leave to go or after , we cannot certainly conclude : if it were after that , then either Moses , even after leave obtained from Jethro , yet hastened not his journey as was fitting , and therefore by this second apparition God quickned him again ; or else he took it that in the first vision in the burning bush , God had onely called him to the work of going into Egypt for the deliverance of the Israelites , but had not expressely told him the time when he should go , and so he waited till now that in this second vision in the land of Midian God again appeared to him , and commanded him immediately to go thither , adding this encouragement to what he had said before , that all the men were dead which sought his life . And doubtlesse all the time of his sojourning with his father in law in Midian , he thought of what God had formerly revealed to him in Egypt , concerning the Lords imploying him in that service ; onely he waited to see when God would call him thereto : and that happely might be the reason why in so many years he did not send to know in what condition his brethren were in Egypt , because he was resolved wholly to cast himself herein upon the providence of God , and to do nothing without direction from him . Vers . 20. And Moses took his wife and his sonnes , &c. ] Hereby it appears that Moses either carryed his wife and his children into Egypt , or at least that he was upon his journey intending to carry them with him thither : Indeed , as evident it is , when Moses went with the Israelites out of Egypt , his wife and children were with his father in law in Midian : for Exod. 18. 5. it is said ▪ that Jethro his father in law met him in the wildernesse when he encamped at the mount of God , and brought his wife and his sonnes thither to him . It seems therefore that either when he was upon the way going thither , he sent them back again to Jethro ( perhaps upon the occasion of the following story of the circumcising of his sonne ) or at least that when he was in Egypt , finding some inconvenience in their being there , he took order to return them to the safe custodie of his father in law , that himself might the more freely and wholly intend the businesse he had undertaken . And Moses took the rod of God in his hand . ] It was doubtlesse the same rod or shepherds crook which Moses used at other times to carry in his hand , and which he had in his hand when God spake to him out of the burning bush ; onely it is here called the rod of God , because it was that wherewith God had appointed that Moses should work so many glorious miracles , and so to intimate that it was meerely of God and not of any power in Moses or in the rod that so many strange things were done by it . Vers . 21. But I will harden his heart , that he shall not let the people go . ] See ch●p . 7. 13. Vers . 22. Thus saith the Lord , Israel is my sonne , even my first-born , &c. ] Many severall reasons may be given why the Israelites might be called Gods first-born sonne , to wit , 1. to intimate how dear they were to God , even as mens first-born children are usually to them ; 2. in regard of their preheminence and dignity above all other Nations that were at that time upon the face of the earth ; 3. with respect to the Gentiles , that were afterwards to become the people of God , and to be received into the covenant of being Gods sonnes and daughters , the Israelites being first admitted to this peculiar priviledge of being Gods people ; so that those of the Gentiles that were afterwards received to this dignity were but as Israels younger brothers ; 4. because the root of primogeniture rested in them , in that he was to be born of this people who was to be the first-born among many brethren , Rom. 8. 29. But the chief reason , and that which I conceive was principally intended in this place is , because God had chosen the Israelites to be his peculiar people , and heirs , as his first-born , of the land of Canaan , the type of the heavenly inheritance , wherein they were to live under the laws and governmeut of God unto the coming of the promised Messias : for if we mark it , this is alledged as the ground why Pharaoh was bound to let the Israelites go . Now their being received into a covenant of adoption did not inferre any necessity of being freed from Pharaohs service ; but Gods chusing them to be his first-born people that were to inherit Canaan , and there to live under his government , could not stand with their continuance under the tyranny of Pharaoh : and therefore upon this ground Pharaoh is required to dismisse the Israelites , Israel is my sonne even my first-born ; and I say unto thee , Let my sonne go that he may serve me , &c. Vers . 24. The Lord met him , and sought to kill him , &c. ] How the Lord endangered the life of Moses , whether by sicknesse , or rather by appearing with a sword drawn in his hand , it is not expressed : it is therefore sufficient for us to know , that Moses was in danger to be killed by the hand of the Lord , and that the cause was at the same time by the Lord himself revealed to him ; for though this be not expressed yet it is clearly enough implyed : for why else should his wife so readily circumcise her sonne , had it not been told them that their neglecting hitherto to circumcise that their sonne was the cause of Moses danger . And this the Lord did not till now that he was upon his way going into Egypt , partly for the tryall of his faith , to see whether upon this occasion he would turn his back upon that great service to which God had called him ; and partly because there was now a necessity of doing it , there being a manifest incongruity in it , that he should undertake to be as a judge and governour of Gods circumcised people , himself neglecting this badge of the covenant in his own child . Vers . 25. Then Zipporah took a sharp stone , and cut off the foreskin of her sonne . &c. ] To wit , Eliezer , her youngest sonne : whence it seems probable ( especially if we observe how his wife at this time carries her self ) that Moses had hitherto neglected the circumcising of this his youngest sonne , because she was so highly displeafed at the circumcising of the first . CHAP. V. Vers . 1. ANd afterward Moses and Aaron went in , and told Pharaoh , &c. ] They went to Pharaoh , and with them some good number of the Israelites : vers . 4. Wherefore do you Moses and Aaron let the people from their works ? g●t you unto your burdens . Vers . 3. Lest he fall upon us with p●stilence , &c. ] Herein Moses and Aaron do not onely discover to Pharaoh , that it stood them upon to do what in them lay that they might obey God in this which he required of them , even to prevent the judgement which otherwise they might well fear he would bring upon them ; but withall likewise they covertly intimate to him how justly he might fear lest the Lord should bring the same or some greater judgements upon him , and his people , if he should refuse to let them go , as God had commanded him . Vers . 6. And Pharaoh commanded the same day the taskmasters of the people , &c. ] The taskmasters were doubtlesse Egyptians , appointed to require and receive from the Israelites the work , which for the kings service they were enjoyned to do ; but their officers , here mentioned with them , were Israelites , appointed to have the oversight of their brethren in their labour , and to see that every one did the task that was set them as is evident , vers . 14. And the officers of the children of Israel , which Pharaohs taskmasters had set over them were beaten , &c. because the people had not done their task . Vers . 7. Ye shall no more give the people straw to make brick , &c. ] For in making brick they used straw , both for covering their new-made bricks , that they might not be parched and chapped with the sunne before they came to be dryed by the fire ; and also for firing in their kilnes where they burnt their bricks . Vers . 8. And the tale of the bricks which they did make heretofore , &c. ] That is , though some of them be sent about the countrey to gather straw where they can get it , yet those that are left to make the bricks shall make the full number of bricks which they did all make before : and thus did Pharaoh seek to make the Israelites hate and abhorre Moses and Aaron , as the cause of this misery that was fallen upon them . CHAP. VI. Vers . 3. BVt by my name Jehovah was I not known to them . ] This is not meant of the syllables and letters of these two names , as if the Patriarchs had n●ver heard of this name Jehovah , but onely that of God Almightie ( for the contrary is manifest , Gen. 22. 14. And Abraham called the name of that place , Jehovah-jireth , &c. ) but it is meant of that which is signified by these names . This name Jehovah denoteth , both Gods eternall being in himself , and also his giving of being unto others , that is , the performance of his promises ▪ and in regard of this he saith , that he was not known to their fathers by this name : They being sustained by faith in Gods almightie power , rested upon the promise , not enjoying the thing promised ; but now to their children the promise should be performed , and so they should have full knowledge and experience of the efficacie of that name Jehovah . But withall we must know that this is onely spoken comparatively : As the glorious ministration of the law is said to have had no glory , in respect of the excellent glory of the Gospel , 2. Cor. 3. 10. so the fathers are said not to have known God by his name Jehovah in comparison of that which their posteritie knew . Vers . 9. But they hearkened not unto Moses for anguish of spirit and for cruel bondage . ] That is , so grievous was the bondage and miserie they lay under , and so oppressed they were with sorrow by reason thereof , that they could not mind what Moses said to them , nor believe any thing that was spoken concerning their deliverance , as deeming their condition desperate , and past hope of recoverie . Vers . 12. How then shall Pharaoh heare me who am of uncircumcised lips ? ] That is , if the Israelites would not regard what I said to them , what hope can I have that Pharaoh should mind my words , especially considering that I am a man that have an imperfection in my speech ? for doubtlesse it was with respect to his bad utterance that Moses called himself a man of uncircumcised lips . Because circumcision was with them the first badge of Gods people , and therefore those that were not circumcised were counted profane , and their uncircumcision was counted a grievous blemish ; hence it was that in a figurative kind of speech they called those things that had any naturall or morall blemish uncircumcised , as a heart a mind or tongue uncircumcised . Vers . 14. These be the heads of their fathers houses . ] Moses his chief intention is no doubt to shew the naturall stock of himself and Aaron , that he was a true Israelite , of the tribe of Levi , though he was brought up in Pharaohs court , and afterward ●led into the land of Midian ; yet for order sake he begins first with the children of Reuben and Simeon , Levies elder brethren . Vers . 16. And the years of the life of Levi were an hundred thirtie and seven years . ] This expresse mention of their age is of great use in Chronologie , especially for the opening of that speech concerning Israels peregrination . Exod. 12. 40. The sojourning of the Children of Israel who dwelt in Egypt was foure hundred a●d thirtie years . It is evident in the 30. chapter of Genesis that Joseph was not above foure years younger then Levi. If therefore Joseph was 39 years old when Jacob went down into Egypt ( as may be clearly gathered from Gen. 41. 46. because Joseph was thirtie years old when he stood before Pharaoh , and when the seven yea●s of plentie were gone , and two years of the famine , then Jacob came down into Egypt ) consequently Levi was then three and fourtie years old ; and since he lived , as it is here said , an hundred thirtie and seven years , it must needs follow that he lived in Egypt ninetie and foure years , or thereabouts . CHAP. VII . Vers . 1. I Have made thee a God to Pharaoh . ] Not onely because by Aaron ( as God is wont to do by his prophets ) he should in Gods name decla●e his will unto him for the delivering of his people ; but also because of the divine authoritie given unto him in bringing those great plagues upon Egypt , which made Pharaoh to fear him as God , &c. Vers . 7. And Moses was fourescore years old , &c. ] The age of Moses and Aaron is here inserted , 1. for the further evidence of the truth of the story , and the computation of the Chronologie of those times ; 2. to set forth Gods glorie the more by this intimation of the weaknesse of his instruments ; 3. to shew how long God in his wise providence had suffered the Egyptians to oppresse the Israelites with such cruel bondage , even from before the birth of Moses till he came to be fourescore years old ; and 4. the more to commend the obedience of Moses and Aaron , that did not because of their great years shrink from this weighty employment which God had imposed upon them . Vers . 10 And they did so as the Lord had commanded , &c. ] that is , 1. They again required Pharaoh in the name of the Lord to let the children of Israel go out of his land ; for this God had commanded Moses and Aaron , chap. 6. 11. and it was a notable evidence of their faith and courage , that they durst again desire this of that proud king notwithstanding they had so enraged him formerly by the first deliverie of this their message , that in a furie he oppressed the people more then he had done before ; and 2. when Pharaoh hereupon either by way of derision , or out of a captious device to trie what they could do , or because he had heard of the miracles wrought , and the Israelites did will them to shew him some signe , if they would have him know that their God had sent them , Moses thereupon spake unto Aaron to cast his rod upon the ground , and said it should become a serpent ; which Aaron accordingly did . For though it be not here expressed that Pharaoh asked a signe , yet may we justly conclude it from the foregoing verse , where the charge given to Moses was , When Pharaoh shall speak unto you , saying , Shew a miracle for you ; then thou shalt say unto Aaron , Take thy Rod , and cast it before Pharaoh , and it shall become a serpent ; and then it follows in this verse , And they did so , as the Lord had commanded , &c. Vers . 12. They also did in like manner with their inchantments . ] That is , they caused their rods in outward shew and appearance to become serpents . These , or the chief of these , were Jannes and Jambres , whereof S. Paul speaks , 2. Tim. 3. 8. But Aarons rod swallowed up their rods . ] And thus the Lord discovered that the power whereby Moses and Aaron had wrought their miracle , was infinitely fa●re above that of Satan , whereby the Magicians had endeavoured to equall the work which Moses had done . Vers . 13. And he hardned Pharaohs heart that he hearkned not to them . ] Though hardnesse of heart be a grievous sinne , yet the hardening of the heart is not alwayes sin : and therefore is it here said of God , who cannot be the authour of sin , that he hardned Pharaohs heart , to wit , not by making his heart hard that was soft before , nor by infusing any evil into him whereby his heart should be hardned ; but in a way of judgement and punishment for his former sinnes : 1. by withdrawing and withholding that grace whereby he should be wonne to repent , and yield unto the Lord , as the sunne causeth darknesse by withdrawing his light ; 2. by delivering him up to the power of Satan , and leaving him to his own corrupt lusts and affections ; 3. by doing those things to him , which the Lord knew well would prove occasions actuating and exciting the evil that was in him , and cause him more and more to harden his heart against God. Vers . 17. I will smite with the rod that is in mine hand upon the waters &c. and they shall be turned into bloud . ] They had shed the bloud of the Israelites children , and drowned them in the river , and now God in his just judgement makes the river to yield them nothing but bloud . Vers . 18. And the fish in the river shall die , and the river shall stink . ] This is added to shew the greivousnesse of the plague : for first it deprived them of that which was in Egypt their chief food , fish , as may easily be discerned by comparing these places together , Num. 11. 5. We remember the fish that we did eat in Egypt freely . Esai . 19. 8. where the Lord threatens this as a great judgement to Egypt , The fishers also shall mourn , and all they that cast angles into the brooks shall lament , and they that spread nets upon the waters shall languish : and Exod. 8. 26. where it seems that the Egyptians did abhorre to eat of such cattel as the Israelites used to sacrifice , It is not meet for us so to do , saith Moses , for we shall sacrifice the abomination of the Egyptians , &c. Secondly it deprived them of drink : for they used to drink the waters of Nilus in Egypt , Jer. 2. 18. What hast thou to do in the way of Egypt , to drink the waters of Sihor , & c ? there being very seldome any rain in that countrey . Deut. 11. 10 , 11. The land whither thou goest in to possesse it , is not as the land of Egypt , from whence ye came out , where thou sowedst thy seed , and wateredst it with thy foot , as a garden of herbs : But the land whither ye go to possesse it , is a land of hills and valleys , and drinketh water of the rain from heaven . And the Egyptians shall loath to drink of the water of the river . ] The Israelites were therefore free from this plague also , as from others after , Exod. 8. 22. And I will sever in that day the land of Goshen , in which my people dwell , that no swarms of flies shall be there , &c. Vers . 22. And the Magicians of Egypt did so with their inchantments . ] But whence had they waters , since already they were all turned into bloud ? surely either from the land of Goshen , where it was likely the waters were not turned ; or rather from the pits which the Egyptians digged , ver . 24. And all the Egyptians digged round about the river for water to drink : for it is unlikely they stayed for the doing of this till water could be fetched from the land of Goshen . CHAP. VIII . Vers . 3. ANd the river shall bring forth frogs abundantly , which shall go up into the house of thy servants , and upon thy people , &c. ] By expressing these persons that should be plagued with these frogs , the exempting of Israel seems to be implyed , as after it is plainly expressed , ver . 22. And I will sever in that day the land of Goshen in which my people dwell , &c. Vers . 4. And the frogs shall come up both on thee , &c. ] The despicablenesse of the creature wherewith they were annoyed did no doubt aggravate the plague . Vers . 8. Intreat the Lord that he may take away the frogs from me , and from my people . ] Though the turning of their water into bloud all the land over was doubtlesse a very grievous plague , yet this of the frogs was more grievous then that : against the first they found some help , though not without great trouble , by digging for fresh water round about the river , chap. 7. 24. and perhaps Pharaoh and the richer sort of his people had other sorts of drink in store for their own use ; but now against this plague of the frogs , they could find no way to help or ease themselves , no not the greatest of them all ▪ and therefore this forced Pharaoh to stoop a little , and to desire Moses and Aaron to pray unto the Lord that he would take away their frogs from them . Vers . 9. And Moses said unto Pharaoh , Glory over me . ] The most conceive this to be spoken of the honour which should be done unto Pharaoh , that he should prescribe the time himself when the frogs should be taken away . But I rather think that it is such a kind of yielding to his desire , wherein Moses doth also imply his fear concerning the event , that Pharaoh would brag and boast when he had got the frogs removed , and not keep promise with him in letting Israel go . When shall I intreat for thee , &c. ] That is , that you may know that it is the mightie work of God , and that it is not by chance or by any naturall means that the frogs are destroyed , prescribe the time your self when they shall be destroyed , and at that very time it shall be done . Vers . 10. And he said , To morrow . ] He was so loth to be beholding to God , or Moses , that he rather chooses to endure th● plague till next day , that he might make tryall whether they might not go away of themselves , hoping that they came by some naturall cause , and so would again go away . Vers . 14. And they gathered them together upon heaps . ] God could have driven them into the river again , or have caused them to vanish away ; but thus it pleased him to let them remain as a spectacle , unto the Egyptians , both to shew that it was a true miracle , and by their ill favour to put them in mind of their sinne , that made them stink before God. Vers . 16. And the Lord said unto Moses , Say unto Aaron , &c. ] Because Pharaoh had mocked God , promising and then not performing , the Lord , to manifest his indignation , commands his servant to strike now without giving him warning beforehand ( as at other times ) what he meant to do . Stretch out thy rod , saith he , and smite the dust of the land , that it may become lice , &c. and thus again too he trampleth on the pride of the Egyptians , punishing them by such base and contemptible creatures . Vers . 17. All the dust of the land became lice , &c. ] That is , the dust in every part of the land ▪ for it is an hyperbolicall speech . Vers . 18. And the Magicians did so with their inchantments to bring forth lice , and they could not . ] The Lord disables them in making this smallest and basest creature , for their greater confusion ; and so the folly of these their Wisemen was made manifest to all men , 2. Tim. 3. 9. Vers . 20. ▪ Rise up early in the morning , and stand before Pharaoh ; lo , he cometh forth to the water , &c. ] It seems to have been usuall with Pharaoh in the morning to go forth unto the waters , either for his health and pleasure , or rather of a superstitious mind , as attributing divine honour to the river Nilus . There therefore Moses is appointed to meet him ; both because he had no accesse into Pharaohs presence in his palace , and also that withall his threatning him with the ensuing plague might be the more publick . Vers . 21. Behold I will send swarms of flies upon thee , &c. ] That is , mixt swarms of wasps , hornets , and all kind of flies Psal . 78. 45. He sent divers sorts of flies amongst them . The houses of the Egyptians shall be full of swarms of flies , and also the ground whereon they are . ] That is , the ground whereon the Egyptians are : the meaning is , that they should be on all the land whereon the Egyptians dwelt , but not in Goshen where the Israelites dwelt , as in the following verse is expressed : and this exemption of Israel is here first mentioned , to put Pharaoh in mind of it , as a most remarkable thing , which if he would well think on must needs work upon his conscience . Vers . 24. And the Lord did so ; and there came a grievous swarm of flies , &c. ] Here is no mention of Aarons rod , and happely there was no use made of it , that Pharaoh might see the work was Gods and not mans . Vers . 25. Go ye , sacrifice to your God in the land . ] That is , in the land of Egypt : being terrified with this fourth plague of the swarms of flies , that were sent amongst them , Pharaoh yields at first thus farre , that they should go and sacrifice unto the Lord , so that they went not out of Egypt . And hereby it is evident that during the time of their bondage in Egypt the Israelites were not suffered openly to offer sacrifice to the Lord , but what they did this way they did in private secretly ; as indeed it is not likely that all the time of their being in Egypt they did wholly neglect this duty of Gods worship and service . Vers . 26. For we shall sacrifice the abomination of the Egyptians to the Lord our God , &c. ] That is , that which the Egyptians abhorre to have sacrificed : the beasts which they worshipped , they could not endure to kill , or see them killed for sacrifice ; and these were such as the Israelites were to offer up in sacrifice , namely bullocks ( and the Egyptians worshipped a certain pyed bull or calf , called Apis ) and also sheep and rammes , as we may see , Gen. 46. 34. For every shepherd is an abomination to the Egyptians . CHAP. IX . Vers . 1. THen the Lord said unto Moses , Go in unto Pharaoh . ] This phrase that is here used , go in unto Pharaoh , makes it most probable that when Moses was sent to denounce this following plague , he was not appointed to meet him at the river as formerly , but to go into his palace to him . Vers . 2. If thou refuse to let them go , and wilt hold them still . ] This word still is to put Pharaoh in mind ofhis intolerable impudencie if he should still refuse , God having so many wayes testified his displeasure against him . Vers . 3. Behold the hand of the Lord , &c. ] Here is no mention neither of Moses rod. See chap. 8. vers . 24. There shall be a very greivous murrain . ] Or Pestilence : for so is the word , here used in the originall , translated , chap. 5. vers . 3. Lest he fall upon us with pestilence . Vers . 6. And all the cattel of Egypt died . ] That is , the greatest part of all sorts : for that all died not , is evident vers . 19. where before the inflicting of another plague , it is said , Send therefore now and gather thy cattel , &c. Vers . 7. And the heart of Pharaoh was hardened , &c. ] Here is no mention made of Pharaohs desiring Moses prayers : Now therefore it seems he did not so farre yield as formerly , and we may well conceive that the reasons were these , 1. Because the cattel died presently that were slain by this plague , and so the plague could not be removed by his prayers ; and 2. Because his envious heart swelled more then ever against the Israelites , and thereupon it is likely he resolved to make up the losse they had sustained in their cattel , by taking away the cattel of the Israelites from them , and therefore he resolved that he would not let them go . Vers . 8. Take to you handfulls of ashes of the furnace , and let Moses sprinkle it , &c. ] And so Aaron also , though Moses as the chief be here onely mentioned : for why else were they both appointed to take handfulls of ashes of the furnace : As for this sprinkling of ashes towards the heaven , it was but onely an outward signe to let Pharaoh know that the ensuing plague came from the God of heaven : and the signe was the fitter , because as they oppressed the Israelites with furnace-work in burning brick , so they are now punished with burning sores which came of ashes taken out of the furnace . Vers . 9. And it shall become small dust in all the land of Egypt . ] That is , upon the casting up of these handfulls of ashes into the aire , there shall be a small dust , that shall fall both upon man and beast throughout all the land of Egypt . It is not necessarie , I conceive , to hold that those very handfulls of ashes were turned into such a cloud of dust , but onely that they should be a signe of that which should follow , to wit , that immediately there should be small dust showred down both upon man and beast : yet others do hold that those very handfulls of ashes , which Moses and Aaron threw up into the aire , did miraculously by the mighty power of God become a cloud of s●all dust overspreading the whole land of Egypt , and so fell down both upon man and beast . And there shall be a boyl breaking forth with blains . ] That is , this dust where it falls shall cause a boyl breaking out ▪ that is , not yet ripe ( for then are such boyls most painfull ) yea a boyl breaking forth with blains ; The word in the originall signifies scalding blains , or boyling blisters , and the hot ashes out of the furnace were intended as a signe that such they should be . The word is not used but in this place : it was an extraordinary and incurable boyl : for so it is called , Deut. 28. 27. The boyl of Egypt whereof thou can●t not be healed . Vers . 11. And the Magicians could not stand before Moses , because of the boyls , &c. ] Because the Magicians could not by their enchantments bring forth lice , and were thereupon forced to acknowledge concerning that plague that it was the finger of God , chap. 8. 19. it is most probable that they did no more after that attempt to do the like to that which Moses had done ; and therefore in the fourth & fifth plagues there hath been no mention at all made of them . But yet on the other side because here in this sixth plague it is plainly implyed that the Magicians were standing before Moses , it seems most probable , that even after they were so farre convinced by the failing of their Art in bringing forth lice , they still continued to embolden Pharaoh not to be moved with those things which were done , and were still ready at hand to resist Moses and Aaron as farre as they could : and therefore now by the shame and pain of these boyls that rose upon them they were driven away , and forced to give over their fighting against God. Vers . 14. For I will at this time send all my plagues , &c. ] This word includes all the following plagues : for the Lord would have him know that though his hand had been already heavy upon him , yet there were many farre worse plagues still behind , plagues that should sting him to the heart , which now he would poure forth thick and threefold upon him . Vers . 15. That I may smite thy people with pestilence , and thou shalt be cut off from the earth . ] This must needs be meant of the killing of the first-born , chap. 12. as likewise that which followeth , thou shalt be cut off , &c. must needs be meant of his perishing in the red sea . Vers . 18. I will cause it to rain a very grievous hail , such as hath not been in Egypt since the foundation thereof . ] That is , since it became a land inhabited : for so this is explained vers . 24 , there wa● hail , &c. such as there was none like it in all the land of Egypt since it became a Nation . And hereby also it is manifest , that there was sometimes rain and hail too in Egypt , though very rarely , and not so ordinarily as in other lands . Vers . 19. Send therefore now and gather thy cattle , &c. ] This he saith , chiefly to set forth the terrour of this plague : if you provide not , saith Moses , all will be lost ; and withall it aggravates the sinne of the Egyptians , that having had experience of Gods displeasure yet would not be forewarned , that would not be wonne by judgements nor mercie . Vers . 23. The Lord sent thunder and hail , and the fire ran along upon the ground , &c. ] The description here given us of this strom of hail is to shew that i● came not by the ordinary course of nature , but was a supernaturall and extraordinary work of God , as appeared , 1. in that it fell upon all the land of Egypt , vers . 25. whereas storms of hail seldome extend so farre ; 2. that it came at the very houre almost prefixed beforehand by Moses , vers . 18 ; 3. that onely in the land of Goshen , where the Israelites dwelt , there was no hail , vers . 26. 4. that the hail that fell was of such a bignesse , and that in Egypt where there seldome was any hail at all , that it did not onely destroy their corn and herbs , but also brake their trees and killed both man and beast that were in the storm , vers . 25. and so also the Psalmist saith , Psal . 78. 47 , 48. He destroyed their vines with hail , and their sicamore trees with great hailstones : He gave up their cattle also to the hail , and their flocks to hot thunderbolts : and so again , Psal . 105. 32. 33. and 5. that notwithstanding there was not lightning but fire mingled with the hail , even fire that ran along upon the ground , yet were not the hailstones melted with the heat of the fire , nor the flaming fire quenched with the hail . Vers . 27. I have sinned this time . ] That is , now I cannot but acknowledge my sinne : he intended not , doubtlesse , to intimate that he was formerly innocent , and had been punished unjustly , though now indeed at this time he had sinned against God ; but his purpose was to make known that now he did plainly see , and therefore did willingly at this time acknowledge it , that he had sinned against God , and therefore that God was righteous , and he and his people wicked . Vers . 29. As soon as I am gone out of the citie , I will spread abroad my hands unto the Lord. ] This time was set by Moses , that as soon as he was gone , &c. he would spread abroad his hands , to wit , in prayer , unto the Lord , either with respect to that privacy of retiring by himself , which he intended when he undertook to perform this duty ; or else to testifie his own confidence in God , that was not afraid to go out into the open field , notwithstanding this fearfull storm of hail which God had sent upon the land . Vers . 30. I know that ye will not yet fear the Lord God. ] That is , though ye have seen and felt so much of Gods power and wrath , and now seem to yield and to begge for mercie ; yet I am sure that as yet ye will not truly repent , and fear the Lord. This Moses might well say he knew , because of their carriage of themselves at present , in that they sought not after the way of worship of the true God , but onely cryed out to have the plague stayed : But besides , God had told Moses that Pharaoh should harden his heart , untill he were destroyed ; and this he tells Pharaoh before he prayed for him , that so Pharaoh might not boast , when the plague was gone , that he had deceived Moses ; and to let him know that he saw cause sufficient why he should at this time make tryall of him yet once more by praying that this plague might be removed as he desired , though he knew beforehand that he would be never a whit the better for it . Vers . 31. And the flax and the barley were smitten . ] It seems that in Egypt they sowed their barley at the same time with their wheat ( which we do not ) and there the barley would be by farre the forwardest . CHAP. X. Vers . 5. ANd they shall eat the residue of that which is escaped , which remaineth unto you from the hail , &c. ] Hereby it appeareth that it was some good time after the plague of hail ere these locusts were sent , to wit , when the wheat and the rie might be destroyed , which when the hail fell were not yet grown up , chap. 9. 32. and the like we must hold concerning the other plagues . Vers . 6. Which neither thy fathers nor thy fathers fathers have seen , &c. ] The meaning of this is not that they had never before seen locusts in Egypt ( for all Histories witnesse that Egypt is often troubled with locusts ) but that they had never seen such multitudes of them , nor any that did so much mischief as these should do . Vers . 7. How long shall this man be a snare unto us ? ] This word , Snare , usually signifieth the means of destruction . See chap. 23. 33. They shall not dwell in thy land , lest they make thee sinne against me : for if thou serve their gods , it will surely be a snare unto thee . Josh . 23. 13. They shall be snares and traps unto you , and scourges in your sides , and thorns in your eyes , untill you perish , &c. and so the word is taken here . Vers . 10. Let the Lord be so with you , as I will let you go , &c. ] This is spoken scoffingly , expressing his firm resolution that they should not all go , as they desired , and that by way of scorn and derision , Let the Lord be so with you , as I will let you go : as if he should have said , May your great God you boast of be with you , and prosper you , if I consent to this which you desire of me ; you have a high opinion of your mighty God , and what great things he will do for you ; if I let you go upon those terms that you propound , let it be thought that your God was with you , and that he delivered you . Look to it , for evil is before you . ] That is , ready to fall upon you . Some expound this to have been spoken by way of reproof , as understanding by evil , the evil purpose of the Israelites ; evil is before you , that is , though you pretend onely a desire to go a little way to offer sacrifice , yet you have a wicked fraudulent intention her●in , even to carrie away this whole people from being under my government : but doubtlesse it is rather spoken by way of threatning , and by evil is meant the evil he would do to them , if they would not accept the favour now proffered them , but persevere to require of him : Look to it , ( saith he ) for evil is before you ; if you trouble me further I shall make you smart for it . Vers . 13. The east-wind brought the locusts . ] Or grashoppers , and with them caterpillars , Psal . 78. 46. He gave also their increase unto the caterpillar , and labour to the locust : Psal . 105. 34 , 35. He spake , and the locusts came , and caterpillars , and that without number , and did eat up all the herbs in their land , and devoured the fruit of their ground . Vers . 16. I have sinned against the Lord your God , and against you . ] To wit , against Moses and Aaron , by using them so scornfully and reprochfully , by threatning them for the faithfull discharge of their dutie , and driving them away out of his presence , as in the 10. and 11. verses ; or else the Israelites in generall , by the cruel bondage under which he had held them , and by refusing to dismisse them , and to grant them that libertie of going forth to serve the Lord , which by Moses and Aaron they had so often desired of him . Vers . 17. Now therefore I pray thee forgive me my sinne onely this once . ] That is , pardon the wrong I have done you , and procure that the Lord may not further be offended with me ; and if this be done this once , I require no more ; for if I fail you any more , and not do what I promise , I desire not that you should ever any more afford me the least favour . Yet withall we must know , that the main thing which Pharaoh intended in desiring that his sinne might be forgiven , was that the plague might be taken away , which now lay upon them : for he was farre from a sincere desire of reconciliation with ●od ▪ Vers . 17. Intreat the Lord your God that he may take away from me this death onely . ] That is , this deadly plague or destruction . And so he calls this plague of the locusts , not onely because it killed and destroyed all the fruit of the ground , but also especially because by this means it deprived them of that which was to be food both for man and beast ; it was likely if it continued to bring a grievous famine , and so death and mortalitie amongst them . As for that opinion of some Expositours , that these locusts with their biting killed even men themselves , it is altogether uncertain , and cannot be concluded from these words . Yet probable it is , that there were sometimes in those countreys some kind of locusts that killed men with their biting , and that therefore Rev. 9. 5. it is said of those cruel enemies of the Church , that are compared to locusts ascending out of the bottomlesse pit , that , their torment was as the torment of a scorpion when he striketh a man. Vers . 21. Even darknesse which may be felt . ] The darknesse threatned is here called darknesse that may be felt , either by way of an hyperbole to signifie what an exceeding great darknesse it should be , or else because the aire should be so thickned with grosse mists and vapours , that it might be felt ; which in such an extraordinary horrid darknesse as that was might indeed well be . Vers . 23. They saw not one another , neither rose any from his place for three dayes . ] They saw not one another , because neither it seems had they any light by sunne moon or starres from above , nor yet from fire or candle beneath , the thick clouds wherewith the aire was darkned being such , that either they did put out the fire ; or at least wholly hide and cover it from the sight of men . And being thus deprived of all light whatsoever , and that by a divine hand of judgement , no marvell though with the terrour thereof , they durst not so much as move from the places where they were , as is here expressed . How easily the Israelites , that had light in their dwellings , might have gone away with all that they had , whilest the Egyptians lay thus for three dayes together imprisoned in darknesse , we may easily conceive ; but they had learnt to depend and wait upon God , and would not stirre but by his appointment . Vers . 24. And Pharaoh called unto Moses , and said , &c. ] Pharaohs sending for Moses , and charging him not to see his face any more , ver . 28. argue plainly that this was done after the three dayes darknesse was over . But is it likely that when the plague was removed he would relent ? To which I answer , And is it likely that lying bound in the chains of darknesse he would not have yielded to let the cattel go , or at least have desired the help of Moses prayers as at other times ? Onely let your flocks , and your heards be stayed . ] And this he desired chiefly that they might be as pledges of their return again . Vers . 28. I will see thy face again no more . ] That therefore which follows in the next chapter , concerning the death of their first-born , was spoken immediately by Moses at this time before he went from Pharaoh , and therefore it is said , chap. 11. 8. that he went out in a great anger . CHAP. XI . Vers . 1. ANd the Lord said unto Mo●es yet ●ill● I bring on● plag●e more upon Pharaoh . ] That is , the Lord had said unto Moses , yet will I bring &c. for this message Moses r●ceived from the Lord immediately , before Pharaoh sent last for him chap 10. 24. when he charged him not to see his face any more ; and it is here added as the g●ound of Moses confidence in answering so readily as we have it in the last verse of the former chapter , that he would come to him no more ; the reason was , because God had before that last coming to Pharaoh told him this which is here recorded . It is true , God had told Moses at first somewhat of the Israelites borrowing of the Egyptians jewels of silver and gold , Exod. 3. 21 , 22. And it shall come to pass● that when y● go , ye shall not go empty , but every woman shall borrow of h●r n●ighbour , and of her that so●ou●neth in her house jewels of si●ver , and jewels of gold , &c. as also of this plague of slaying their first-born , Exod. 4. 23. Let my sonn● go that he may serve me ; and if thou refuse to let him go , behold I will slay thy sonne , even ●hy first-born . But this message which is here related , he received from the Lord immediately before that his last going to Pharaoh , whereof mention is made in the 24. verse of the former chapter : and therefore he saith , Yet will I bring one plague more upon Pharaoh , &c. Vers . 3. The man Moses was very great in the land of Egypt , in the sight of Pharaohs servants , &c. ] Implying tha●the reverend esteem the Egyptians had of Moses was a furtherance to the enclining of their hearts thus to lend their jewels to the Hebrews . Vers . 4. And Moses said , Thus saith the Lord , &c. ] That is , immediately after he had told him that he would see his face no more , chap. 10. ver . 29. Vers . 5. Even unto the first-born of the maid-servant that is behind the mill . ] That is , grinding at the mill : se● chap. 12. 29. Now those that did thus work at the mill were said to be behind it , because they used to thrust the mill before them as they wrought . Vers . 7. But against any of the children of Israel shall not a dog move his tongue . ] Which yet are wont to bark in the night at the least noise : The speech is proverbiall , and signifies that they should not have the leas● disturbance among them , but should all quie●ly take their rest in their beds . This is spoken as it were in opposition that which Mos●s had immediately ▪ before said concerning the Egyptians ; when as there should be a great cry amongst them because of the death of their first-born , amongst the Israelites all should be still and quiet , not so much as a dog should amongst them move his tongue ▪ either against man or beast . CHAP. XII . Vers . 1. ANd the Lord spake unto Moses and A●ron in the land of Egypt , &c. ] It is not precisely expressed when the Lord spake this which here followeth to Moses and Aaron concerning the institution of the Passeover ; yet most probably it may be gathered ●hat it was before the three dayes darknesse , wherewith the Lord punished the Egyptians : for the Passeover was kept on the foureteenth day , the day after the first-born of the Egyptians were slain ; and it seems it was but the day before the thirteenth day , when Moses being sent for to Pharaoh , immediately after that darknesse was over , and finding he would not dismisse the Israelites , denounced that last plague , the death of the first-born , and that it should befall them the night following , chap. 11. 4 , 5. Thus saith the Lord , About midnight will I go out into the midst of Egypt , and all the first-born in the land of Egypt shall die . Now these directions concerning the Passeover were given before the tenth day of this seventh moneth ; for upon the tenth day they were enjoyned ( as we see her ver . 3. ) to set apart the lambe which was to be eaten at the Passeover . Vers . 2. This moneth shall be unto you the beginning of moneths . ] That is , the moneth Abib . See chap. 13. 4. This day came ye out in the moneth Abib , which in the Chaldee tongue was also called Nisan and contained for the most part some of our March , and some of our April ; whereas formerly they began their year with the moneth Ethanim , or after the Chaldees Tisri , which agreeth with our September , as is evident Exod. 23. 16. where we may see that one year ended , and another began at the feast of in gathering , which was after all their harvest . Now in remembrance of this their miraculous deliverance they were appointed to begin it with this moneth , which was formerly the seventh in number . And yet this account was af●erward kept onely in Ecclesiasticall affairs : for the Jubilees and such other civil affairs , it began as it had done before , Lev. 25. 8 , 9 , 10. Vers . 3. In the tenth day of this moneth they shall take to them every man a lambe , &c. ] To wit , the very day whereon afterwards the Israelites entre d the land of Canaan , Josh . 4. 19. The people came up out of Jordan on the tenth day of the first moneth . Now a lambe , or a kid ( for that is added ver . 5. Ye shall take it out from the sheep , or from the goats ) was appointed to be set apart on this day for the Passeover ; and that no doubt as a significant type and figure of Christ , who is therefore called our Passeover sacrificed for us , 1. Cor. 5. 7. and by the Baptist , John 1. 29. the lambe of God which taketh away the sinnes of ●he world . For as these lambes were taken away from the rest of the flock , so was Chri●t taken from among men , Hebr. 5. 1. and was indeed a man as other men are , and sent into the world by his bloud to save us from death : and the lambe being of all creatures the most harmlesse , meek , and profitable , it was the fitter to be a shadow of him in whom the truth of these things was transcendently eminent . Vers . 6. And ye shall keep it up untill the foureteenth day of the same moneth . ] There is no mention made of this separating the Paschall lambe from the flock foure dayes before the feast , in other places where the Passeover is commanded . At this time it was thus ordered , both that it might be in a readinesse , and not be to seek when they were encumbred with businesse about their going away ; especially that in this , as in other things , it might be a type of Christ , who was holy , harmlesse ▪ undefiled , and separate from sinners ; and that there was such a degree of perfection required in him who was to be offered up as a sacrifice of propitiation for us , as was no where amongst men to be found . And the whole assembly of the congregation of Isra●l shall kill it in the evening . ] In the Hebrew it is between the two evenings . The meaning of this may thus be understood : The naturall day from sunne to sunne the Jews used to divide into foure parts , the first was from sunnerising to nine in the forenoon ; the second contained the three following houres , from nine to twelve , and was called the sixth ho●re ; the third contained the three next , from twelve to three in the afternoone , and was called the ninth houre ; the fourth reached from thence unto sunsetting : so that between three a clock in the afternoon ( which was the first evening ) and sunsetting ( which is here reckoned the other evening ) was the time appointed for the killing of the Passeover , at which time also Christ the true Paschall lambe dyed for us , as is evident Matth. 27. 46. 50. And about the ninth houre Jesus cryed with a loud voyce , Eli , Eli , &c. vers . 50. Jesus , when he had cryed again with a loud voice , yielded up the Ghost . And so , Once in the end of the world appeared to put away sinne by the sacrifice of himsef , Heb. 9. 27. Vers . 7. And they shall take of the bloud , and strike it on the two sideposts , &c. ] In the 13. verse the reason is expressed why the Lord enjoyned the Israelites thus to strike the bloud of the Paschall lambe , on the two sideposts , and on the upper dore-post of the houses wherein they did eat it , The bloud ( saith the Lord ) shall be to you for a token upon the houses where you are , and when I see the bloud I will passe over you , and the plague shall not be upon you to destroy you . And hence we may probably gather , that this also was ordained onely for this Passeover in Egypt , when the destroying angel was to passe over the Israelites houses that had their doores sprinkled with the bloud of the lambe , and not for future times ; 2. That hereby also was signified the applying of Christs bloud by faith , to the hearts of believers , which is called the sprinkling of the bloud of Jesus Christ , 1. Pet. 12. 3. That where two smaller households joyned together for the eating of the Paschall lambe , either they all continued together that following night in the house wherein they eat , or else that the doores of both their houses had the blo●d of the lambe sprinkled upon them . Vers . 8. And they shall eat the flesh in that night ; rost with fire , and unleavened bread , and with bitter herbs , &c. ] This rosting of the lambe was chiefly enjoyned , with respect unto the great haste and speed they were to make , because , it might be sooner made ready by rosting then by seething ; and withall it signifyed the bitternesse of Christs passion . So likewise the unleavened bread did betoken haste also , for unleavened cakes are sooner made . But withall it signified , if they will be Gods peculiar people they must be purged from all those old superstitions and corruptions wherein they live that have not this interest in God ▪ 1. Cor. 5. 8. Therefore let us keep the Feast , not with old leaven , neither with the leaven of malice and wickednesse ; but with the unleavened bread of sincerity and truth . And as for the bitter herbs that were eaten with it , they were a memoriall of their bitter bondage in Egypt , and withall a type of our mortification , and read●nesse to undergo afflictions with Christ . Vers . 9. Eat not of it raw , nor sodden at all with water , but rost with fire , his head with his legges , &c. ] Meaning that the lambe must be rosted all and whole : not so much but the inward parts ( after they had been taken out and washed ) must be put in again and rosted with the rest : whereby may well be signified our communion with Christ whole and undivided , 1. Cor. 1. 13. Is Christ divided ? &c. Gal. 2. 20. I am crucified with Christ : Neverthelesse I live , yet not I , but Christ liveth in me : and the life which I now live in the flesh , I live by the faith of the sonne of God , &c. Vers . 10. And ye shall let nothing of it remain untill the morning , &c. ] Because he would not have them imployed to any other use then what he had appointed . And besides it might signifie that when the morning of the Gospel came , there should be no more use of those Legall shadows . Vers . 11. And thus shall ye eat it ; with your loyns girded , your shoes on your feet , &c. ] These ceremonies were also peculiar to that Passeover in Egypt , and therefore not observed by Christ . They were principally intended as an expression of their faith concerning their sudden going out of Egypt , which God had promis●d . Vers . 12. And against all the gods of Egypt I will execute judgement , &c. ] It may well be meant , of Gods confounding their Idole-Gods by punishing the people that worshipped them , and delivering the Israelites whom they had kept in bondage : for hereby God discovered the vanity of those Idoles , and as it were laid their honour in the dust . But because , Numb . 33. 4. Moses speaks of this executing judgements upon their gods , as a severall act from that of killing their first-born , I rather conceive , that hereby is meant either the killing of the first-born of those beasts which they worshipped as gods ; or else , that some such notable accident befell the Egyptian Idoles as did the Philistines Dagon before the Ark. Vers . 14. And this day shall be unto you for a memoriall , &c. ] Here begins the direction for the observation of the Passeover in succeeding generations . You shall keepit a feast by an ordinance for ever . ] That is , untill the coming of Christ who is our Passeover for ever ; since whose passion there is a like sacrament used also in the Church of the new Testament , in remembrance of his death untill he come . Vers . 15. Seven dayes shall ye eat unleavened bread , &c. ] This number of dayes was appointed , both because seven ( being a full and perfect number ) figured the whole time of their life , wherein they were still to remember with thankfulnesse this deliverance ; and also because the destruction of the Egyptians in the red sea followed seven dayes after the Israelites went out of Egypt . Now the first of these seven dayes was the fifteenth day of this moneth , and began at the evening , immediately after the eating of the Passeover , which they did at the very latter end of the fourteenth day . Whosoever eateth leavened bread from the first day untill the seventh day , that soul shall be cut off from Israel . ] This phrase in this place signifieth not onely the cutting of them off from the communion and society of the Saints both in this life and in the next ; as in Gen. 17. 14. The uncircumcised manchild , whose flesh of his foreskin is not circumcised , that soul shall be cut off from his people ; but also the cutting of them off by death , as in the like case , Exod. 31. 14. Ye shall keep the Sabbath therefore , &c. every one that defileth it shall surely be put to death : for whosoever doth any work therein , that soul shall be cut off from among his people . Vers . 16. No manner of work shall be done in them , save that which every man must eat , that onely may be done of you . ] And yet this might not be done on the Sabbath , as is clear Exod. 16. 5. 23. 29. On the sixth day they shall prepare that which they bring in , and it shall be twice as much as they gather dayly . To morrow is the rest of the holy Sabbath ▪ bake that which you will bake to day , &c. and Exod. 35. 23. Ye shall kindle no fire throughout your habitations upon the Sabbath day . Vers . 22. And none of you shall go out at the doore of his house untill the morning . ] This also was onely for the Passeover in Egypt ( for Christ with his disciples went out that night . Matth. 26. 30. And when they had sung an hymne , they went out into the mount of Olives ) and it was commanded , by this signe to teach thee that it was the bloud of Christ , the true Paschal lambe , whereby they must be defended from the destroying angel . Vers . 24. And ye shall observe this thing for an ordinance for thee and for thy sonnes for ever . ] That is , the commandment of the Passeover , and the feast of unleavened bread ( but not those ceremonies , vers . 7 , 11 , 12. which were appointed for this Passeover in Egypt onely ) you and your children shall observe them for ever , to wit , during the time of the Sanctuary and the Legall service : for thus this word for ever is often used in the Scripture ▪ with respect to the thing spoken of , as Psal . 89. 1. I will sing the mercies of God for ever , that is , as long as I live . Vers . 25. When ye be come to the land which the Lord will give you , &c. ye shall keep this service . ] The command for keeping the Passeover was therefore chiefly intended for the land of Canaan , howbeit they kept it once in the wildernesse , Numb . 9. Vers . 29. Unto the first-born of the captive that was in the dungeon , &c. ] Where they ground at the mill , Exod. 11. 5. Even unto the first-born of the maid servant that is behind the mill . Vers . 30. And there was a great cry in Egypt : for there was not a house where there was not one dead . ] Either therefore the eldest and chief of the family was slain in those houses where there were no children ; or else the words must be taken figuratively , there was not a house where there was not one dead , that is , there was not a house that had a first-born where there was not one dead ; or there was scarce any house without one dead in it generally , the first-born were slain in every house , as elsewhere the Scripture useth the like expression ; Jer. 5. 1. Runne ye to and fr● through the s●reets of Jerusalem , and see now , and know , and seek in the broad places thereof , if ye can find a man , if there be any that executeth judgement , that seeketh the truth , and I will pardon it . John 12. 19. Perceive ye how ye prevail nothing ? behold ▪ the world is gone after him . Vers . 31. And he called for Moses and Aaron by night , &c. ] That is , Pharaoh sent messengers to Moses and Aaron , to call them up , and bid them presently to go away with the Israelites as they had desired . For that Moses and Aaron went not now to Pharaoh , may be probably gathered from that which Moses had said to Pharaoh a while before , chap. 10. 29. Thou hast spoken well , I will see thy fac● again no more . Yea indeed so violent were the people in hastening them away , that it is not likely they would allow the delay of their going to Pharaoh . Vers . 33. And the Egyptians were urgent with the people , &c. ] With humble and earnest entreaties , Exod. 11. 8. And all these thy servants shall come down unto me , and bow down themselves unto me , saying , Get thee out , &c. Vers . 35. And they borrowed of the Egyptians jewels of silver , &c. ] To wit , at that time when they were going away . I know that many Expositours hold tha● this was done before , betwixt the plague of the three dayes darknesse and this last of the death of their first-born . But I see no reason why we should not think it was done in the order as here it is related , especially considering that when the Egyptians were now in such distraction of sorrow , and thereupon so importunate with the Israelites to go , they were most likely to lend them whatever they would desire to borrow , that they might hasten them to be gone . Vers . 36. And they spoyled the Egyptians . ] To wit , by carrying away their jewels and other ornaments which they had borrowed of them . It is evident ( according to our translation ) that the Israelites , alledging that they we●e to keep a solemn feast unto the Lord in the wildernesse , desired of their neighbours the Egyptians their jewels of silver and gold for their use at that time , and that the Egyptians lent them those things , as not knowing nor believing any other but that they intended onely a three dayes journey into the wildernesse , there to sacrifice unto the Lord ; yet withall as evident it is that they never intended to restore them again , but to carry them quite away , and that not onely by Gods permission but by his expr●sse command ; for he had enjoyned them by Moses to do so , chap. 11. 2. and had told them that by this means they should spoyl the Egyptians , chap. 3. 22. So that the most that can be conceived in the behalf of the Israelltes herein ▪ is this ; that they did not say they would bring these things again , but onely desired them of the Egyptians for their use in keeping a feast unto the Lord concealing and dissembling what farther they intended , to wit , to carry them quite away with them . Now in all thi● , notwithstanding we cannot charge the Israelites with sinne , because they therein obeyed the commandment of God , whose word to obey can never be ●●il : And much lesse can we charge God with unrighteousnesse , God forbid : His will is the supreme rule of all righteousnesse ▪ and needs it must be good and just which he commands . Besides all that is in the world is Gods ; and is it not lawfull for him to do what he will with his own ? Matth. 20. 15. The riches of the Egyptians were more Gods then theirs : and most just it was with God by this means to recompence the Israelites for the hard service and injuries they had suffered in Egypt , and as it were to pay them their wages , which the Egyptians had most unjustly detained from them . Vers . 37. The children of Israel journeyed from Rameses to Succoth . ] Which signifieth boothes ; so called , because there the Israelites made them boothes of the boughs of trees , in remembrance whereof was the feast of tabernacles , Levit. 23. About six hundred thousand foot , that were men , besides children . ] This shews the virtue of that promise , Gen. 46. 3. I am God , the God of thy father ; fear not to go down into Egypt , for I will there make of thee a great nation . Vers . 38. And a mixed multitude went up also with them , &c. ] That is , strangers , men of severall Nations , both such as were servants to the Israelites , and others sojourning there , who were moved by Gods mighty works to go out of Egypt with them ; and that doubtlesse the rather , because Egypt must now needs be in a sad estate , by so many grievous plagues , as God had brought upon them . Vers . 40. The sojourning of the children of Israel , who dwelt in Egypt , was foure hundred and thirty years . ] The speech is figurative : for the meaning is , that from Abrahams calling out of Chaldea to sojourn in the land of Canaan , unto this departure of the Israelites out of Egypt , was foure hundred and thirty years : as S t Paul explains it , Gal. 3. 17. And this I say , that the Covenant that was confirmed before of God in Christ , the Law which was foure hundred and thirty years after cannot disanull , &c. See the notes upon Gen. 15. 13. Vers . 46. Neither shall ye break a bone thereof . ] This was enjoyned the Israelites , as most other of the ceremonies that were to be observed in eating the Paschall lambe , that it might put them in mind in what haste they were at their going out of Egypt , when they were first commanded to keep this ordinance ; and that because they that eat in haste do not use to stand breaking of the bones that they may pick out the marrow from thence . But withall God intended hereby the more manifestly to discover that the Paschall lambe was a type of Christ our Passeover , or Paschall lambe , as the Apostle calls him , 1. Cor. 5. 7. in whom there should be an exact accomplishment of the truth of this figure : for when the souldiers had broken the legges of the two thieves that were crucified with Christ ( which they used to do to them that were crucified before they were yet dead , thereby to mak● their sufferings the greater ) coming to Christ and finding that he vvas dead already , they brake not his legges : And these things were done ( saith S t John chap. 19. 36. ) that the Scripture should be fulfilled , A bone of him shall not be broken . CHAP. XIII . Vers . 2. SAnctifie unto me all the first-born , &c. ] That is , make known unto my people that they are to be put apart to holy uses for me and my service . Now the first-born were thus consecrated as a kind of first-fruits , to signifie that all Gods people , which are a congregation of first-born , being redeemed from death by the bloud of Christ , were bound to consecrate themselves to the service of the Lord ; Rom. 12. 1. I beseech you therefore , brethren , by the mercies of God , that ye present your bodies a living sacrifice , holy , acceptable unto God , which is your reasonable service . Whatsoever openeth the wombe among the children of Israel both of man and of beast , it is mine . ] To wit , by a peculiar right , because he preserved them in Egypt vvhen the Egyptians vvere killed : and therefore such might not be given as a vovv of freevvill offering , Levit. 27. 26. Onely the firstling of the beast , which should be the Lords firstling , no man shall sanctifie it , whether it be ox or sheep . Vers . 5. And it shall be , when the Lord shall bring thee into the land of the Canaanites , &c. ] He mentions the goodnesse of the land vvhich he had promised , h at it was a land flowing with milk and hony , as a spurre to quicken them in Gods service ; and makes known that the celebrating of this solemnity should not begin till they were entred the land of Canaan , the better to assure them , that though there were now so many strong Nations dwelling in that countrey , yet they should drive them out and possesse their land . Vers . 9. And it shall be for a signe unto thee upon thine hand , and for a memoriall between thine eyes , &c. ] That is , this feast of unleavened bread shall be as a continuall means to call to your remembrance your deliverance out of Egypt : as when men use to put a ring , or to tie a thread upon their fingers , or to hang jewels upon their foreheads , hanging between their eyes ( a custome it seems in those times ) to put them in mind of something which they are very carefull not to forget . Vers . 13. And every firstling of an asse thou shalt redeem with a lambe . ] That is , the firstling of all unclean beasts : for this one kind is put for the rest , because there were great store of them in that countrey . See Numb . 8. 15. The first-born of man shalt thou surely redeem , and the firstling of unclean beasts shalt thou redeem . And all the first-born of man shalt thou redeem . ] When and at what price , see Numb . 18. 16. And those that are to be redeemed , from a moneth old shalt thou redeem , according to thine estimation for the money of five shekels , after the shekel of the sanctuary , which is twenty gerahs . Vers . 17. Left peradventure the people repent when they see warre , and they return to Egypt . ] The Philistines were enemies to the land of Egypt ; and hence we reade that whilest the Israelites lived in Egypt , in the dayes of Ephraim the son of Jacob , the men of Gath that were born in that land , slew some of the sonnes of Ephraim because they came down to take away their cattel , 1. Chron. 7. 21. much more therefore was it likely , that now they would deny them passage though their countrey . Now should they see warre where the easinesse and shortnesse of the way they had gone might invite ●hem to escape , and avoyd that trouble by a speedy return back again into Egypt , it is likely the fear of the enemy would soon have made them turn their backs upon Canaan . To prevent this , God leads them a way where the red sea , and troublesome wildernesse , through which they had passed , might beat them off from attempting to return , though they should meet with enemies that should make warre against them . Vers . 18. And the children of Israel went up harnessed out of the land of Egypt . ] Some by this word harnessed , understand onely that they went away girt up and prepared for their journey , as travellers used to do ▪ But others , and I think more probably , understand it of their going up armed in a military order ; whereto agrees also that Translation of this word which is set in the margin of our Bibles , that they went up five in a rank : for considering 1. that the same word in the originall is used both here and Josh . 1. 14. where it is translated ye shall passe before your brethren armed ; and 2. that immediately after they were in the wildernesse they fought with the Amalekites , I see not why we may not think that they went up in a military manner armed : for though they were in bondage to the Egyptians , yet being such a numerous people , living together in the land of Goshen , it is not probable that they were left wholly unfurnished of armes , wherewith they were to defend that part of the countrey . However the drift doubtlesse of this place is to shew that they went not away in a confused manner , as men that fled , but that being all me● together at Succoth ( a place which before they had appointed for their Rendevouz ) they marched away from thence in battel-array . Vers . 19. And Moses took the bones of Joseph with him . ] Though the removing of the bones of Joseph as chief be here onely mentioned , and that because of the oath that was made to him concerning this , Gen. 50. 25. Joseph took an oath of the children of Israel , saying , God will surely visit you , and ye shall carry up my bones from hence ; yet doubtlesse either the bones of the other Patriarchs were now carryed away with Josephs ; or else the Israelites had before when they died carryed their dead bodies out of Egypt , and buried them in Canaan , as they did Jacobs . For of all the Patriarchs Stephen said . Act 7. 16. that they were carryed over into Sichem , and laid in the sepulchre that Abraham bought for a summe of money of the sonnes of Emor the father of Sichem . Vers . 21. And the Lord went before them by day in a pillar of a cloud , &c. ] That is , the Lord to shew the Israelites which way they should go , caused a cloud , the signe of his presence , to go before their camp , not onely by day , but also by night too , when they had any occasion to travel in the night ; and the fashion of it was alwayes like that of a pillar , ascending round and straight from the earth towards the being in all other respects by day like other clouds , onely by night it was re●d in appearance like fire , Numb . 9. 15. called therefore here , a pillar of fire : and so it served not onely to direct them which way to go ( for which way soever that went in the forefront of the camp , the Israelites still followed it , and when they were to stay in any place , then that removed backward into the middest of the Camp , and rested upon the tabernacle , Numb . 9. 18. ) but besides it served in the night to give them light , and in the day to cover and shelter them from the extremity of the sunnes heat . He spread a cloud for a covering ( saith the Psalmist , Psal . 105. 39. ) and fire to give light in the night : for though it ascended up a great height in the aire straight like a pillar , yet there it dispersed it self abroad , it seems , at least when need was , like any other cloud , and so did shadow them from the sunne ( as smoke useth to do ) concerning the which the like phrase is used , Judg. 20. 40. The flame began to arise with a pillar of smok● . And therefore it is said , Numb . 14. 14. that this cloud stood over them . Now in all these respects this figured Christs guidance and protection of his Church in their travels towards the heavenly Canaan ; and hereto the Prophet seems to allude , Esay 4. 5 , 6. The Lord will create upon every dwelling place in Mount Sion , and upon her assemblies a cloud and smoke by day , and the shining of a flaming fire by night : for upon all the glory shall be a defence . CHAP. XIV . Vers . 1. ANd the Lord spake unto Moses , saying , &c. ] That is , before their removall from Succoth , though it be here set down after it : for there they began to turn aside towards these straights . That we may know that Moses did not ignorantly bring them into such a place of danger , where they had the sea before them , the mountains on one hand , and the tower or city Migdol , a garrison of the Egyptians , on the other , and so no place to passe out , but to return upon the face of the enemy ; I say , that we might not misjudge of this action , Moses tells us that it was done by Gods speciall direction , and that to these ends : 1. To avoyd warre with the Philistines ; 2. To harden Pharaohs heart , and to draw him forth upon a supposed advantage gotten ; 3. To try the faith of the Israelites . Vers . 3. For Pharaoh will say of the children of Israel , They are entangled in the land , &c. ] That is , when Pharaoh shall begin to think , that by reason of the difficulties of the wildernesse you know not how to scape away , this shall embolden him to pursue you to his own distruction . Vers . 5. And it was told the King of Egypt that the people fled . ] That is , that they were making away as fast as they could , and went not onely to sacrifice unto the Lord. It is not meant of flying for fear ( for it is afterward said , ver . 8. that they went out with a high hand , that is , boldly powerfully in good array of battel as in chap. 13. 18. The children of Israel went up harnessed , &c. ) but it is meant of their marching away with a purpose to get out of his service . Vers . 8. The children of Israel went out with a high hand . ] Not like fugitives , but like a free people rescued out of their bondage by the mighty power of God ( so to sinne with a high hand , is to do it boldly and openly , Numb . 15. 30. ) and as men that now thought themselves secure and out of danger of the Egyptians . Vers . 10. And when Pharaoh drew nigh , the children of Israel lift up their eyes , &c. ] Implying that they were the more terrified because they never feared this danger , till unexpectedly looking forth they saw the Egyptians close at their heels . And the children of Israel cryed out unto the Lord. ] That is , in the suddennesse of the danger they cryed out for help , but without faith , as men that knew not what they did . Vers . 13. And Moses said unto the people , Fear ye not , stand still , &c. ] Implying that they should not need to stirre in the businesse : if they would onely be quiet , and with a settled mind wait upon the Lord for help , he would deliver them without their help . Vers . 14. The Lord shall fight for you , and ye shall hold your peace . ] That is , be still , not be put to any trouble in the least resistance of them : for this phrase , of holding the peace , is often applyed to actions , and then it signifieth being still , and not moving to do any thing , Psal . 50. 3. Our God shall come , and shall not keep silence . and Psal . 83. 1. Keep not thou silence , O God ; hold not thy peace , and be not still . Esa . 42. 14. I have long time holden my peace , I have been still , and refrained my self . Vers . 15. And the Lord said unto Moses , Wherefore criest thou unto me ? ] This may be meant of the time before Moses had so encouraged the people , as is expressed in the former verses ; and then it is here related as the ground of that his confident promise , ver . 13. As for those words of God to Moses , Wherefore criest thou unto me ? they imply that he did call upon God , though it were not before mentioned . Neither doth God mislike or reprove him for this , but onely hastens him to do what was to be done , and to strike the sea with his rod that it might be divided , and so give way to the Israelites to passe over . Vers . 19. And the Angel of the Lord which went before the camp , &c. ] That is , Christ , called Jehovah , Exod. 13. 21. And the Lord went before them by day , &c. and he is said to remove , onely because the signes of his presence went to another place . Vers . 22. And the children of Israel went into the midst of the sea upon the dry ground . ] That is , they went into the channel of the red sea upon the dry-ground , and so were in the midst of the sea , having the sea both on their right hand and on their left . So farre were the people now encouraged , that had ere while with much bitternesse murmured against Moses and Aaron , partly by the removing of the cloud betwixt them and the Egyptians , partly by the miraculous dividing of the sea upon Moses lifting up his hand over it , but chiefly by the working of Gods Spirit in their hearts , that Moses leading the way , they were not afraid to follow him , notwithstanding the terrour of the waters standing up on each side as they went ; whence it is that the Apostle saith , that by faith they passed through the sea , Heb. 11. 29. and therefore it is also that the Apostle saith , 1. Cor. 10. 2. that they were all baptized unto Moses in the cloud and in the sea ; to wit , because the condition wherein they were , as they were led by the ministry of Moses under the cloud and through the sea , was a notable figure or representation of our Baptisme , to wit , in that as they by the cloud were covered from the heat of the sunne , and were enlightned in the way they should go ; so those that are baptized by the water and the Spirit of Christ , are covered from the burning wrath of God , and enlightned to the saving knowledge of the way of life : and as they in the red sea passed as it were through death to life , the red sea being the means of saving them , and of the destruction of the Egyptians ; so Christ by the waters of Baptisme , as the outward signe , doth save us , our enemies , sinne and death , being utterly destroyed . And the waters were a wall unto them , &c. ] That is standing up as a heap . Psal . 78. 13. He made the waters to stand as an heap ; and so as a wall of defence to them , on their right hand and on their left . Vers . 24. The Lord looked unto the host of the Egyptians , through the pillar , &c. ] That is , whereas hitherto the Lord had suffered them to go on , and seemed not to regard them ▪ now he began to shew himself in his displeasure against them . And troubled the host of the Egyptians . ] That is , the Lord caused grievous tempests and storms to fall upon them , thunder and lightnings , and hail and rain : See Psal . 77. 17 , 18. The clouds poured out water , the skies sent out a sound : thine arrows also went abroad . The voyce of thy thunder was in the heaven , the lightnings lightned the world , the earth trembled and shook . Hereby he struck them with an apprehension of Gods wrath , overthrew their tents , put them all into disorder , and made such a tumult in their host , that flying in this disorder they runne one against another , and were troubled in their flight . Vers . 25. And took off their chariot-wheels , that they drave them heavily , &c. ] That is , the Lord by his rain and tempests had so softned the ground that their wheels were clogged , and sunk into the ground , whereby some might be broken and taken off ; all drove heavily , and had much adoe to get forward . Vers . 30. And Israel saw the Egyptians dead upon the seashore . ] The Israelites , being gotten over to the other side , saw , no doubt , how upon Moses stretching forth his hand again over the read sea the waters , that stood before up on heaps , came rowling in upon the Egyptians , who had followed the Israelites close behind them , and so drowned them ; and so it is said in the following verse , that Israel saw that great work which the Lord did upon the Egyptians . But afterwards they saw also the dead bodies of the Egyptians upon the shore ; and if they waited not some time for this , it was doubtlesse an extraordinary work of Gods power , since dead bodies that sink under water do not usually flote upon the water , that so they may be driven upon the shore , till they have been some few dayes under water . But happely indeed the Israelites might wait so long by the sea side , expecting to furnish themselves with the spoyl both of the dead bodies and their carriages . Nor did the sight of the Egyptians , being now but dead carcases , crosse the truth of that which Moses had said , ver . 13. The Egyptians whom ye have seen to day , ye shall see them again no more for ever . CHAP. XV. Vers . 2. THe Lord is my strength and song . ] That is , the Lord it is that hath subdued and destroyed our enemies ; being weak in our selves we are strong in him , who hath fought for us , and the Lord it is therefore of whom I mean to sing , and whose praise I desire in my song to set forth : and this is the first song which we meet with in the Scriptures . He is my God , and I will prepare him an habitation . ] Moses here by the spirit of prophecy foresheweth that the people should build a peculiar tabernacle for the Lords service . Vers . 7. And in the greatnesse of thine excellency thou hast overthrown them that rose up against the● . ] That is , by many glorious and miraculous works , declaring the transcendent greatnesse of thine excellency , hast thou overthrown the Egyptians , who in rising up against thy people did rise up against thee . Thou sentest forth thy wrath which consumed them as stubble . ] That is , which did suddenly and utterly consume them : for stubble is consumed when the fire takes it , and is gone on a sudden ; and whereas when wood is burnt there will be coals left , when the stubble is burnt , it scarce leaves any ashes behind it . Whence is that also of the Prophet , Isa . 47. 14. Behold , they shall be as stubble , the fire shall burn them , there shall not be a coal to warm at , nor fire to sit before it . Vers . 8. And with the blast of thy nostrils the waters were gathered together . ] In this phrase , the blast of thy nostrils , it may well be conceived that Moses had respect both to the wind wherewith God divided the red sea , chap. 14. 21. ( for so he seems to explain himself in the 10. verse of this chapter , Thou didst blow with thy wind , the sea covered them ; as also to the anger and wrath of God which caused him thus to divide the sea ; for so usually the wrath of God is expressed in Scripture , and that by a metaphoricall speech taken from men , who in their anger use to snuff and blow with their nostrils thicker and stronger then at other times , as Job 4. 9. By the blast of God they perish , and by the breath of his nostrils are they consumed ; and so in many other places . And though the dividing of the red sea was a work of mercy in regard of the Israelites , yet was it an effect of his high displeasure against the Egyptians . Yea therefore did the Lord lead the Israelites that way , that the Egyptians following them might be taken as in a trap , and overwhelmed with the waters . Vers . 11. Who is like thee , glorious in holinesse , fearfull in praises , doing wonders ? ] That is , there is none either amongst the false Gods of the heathen , or amongst their great ones , Gods upon the earth , that is in any degree worthy to be compared to thee , O Lord , who art glorious in holinesse , &c. where by the holinesse of God is meant that transcendent purity and singular perfection in every regard which is in God alone , which is that indeed which makes God incomprehensibly glorious , and fearfull in praises ; because we cannot think of those praises which are due unto the Lord , but we must needs be stricken with an awfull fear of his Majesty : and he is said to do wonders , because he is of infinite power to do whatsoever may seem most wonderfull in the eye of man. Vers . 12. Thou stretchedst out thy right hand , the earth swallowed them . ] The Egyptians , that were drowned in the red sea , are here said to have been swallowed up of the earth , not onely , because they did at first sink down into the earth , in the bottome of the sea , but also because being cast up by the waves upon the shore , many of them at least were there no doubt thrown into pits by the Israelites , and buryed , to avoid the corruption of the aire ; and so did all of them return to the earth from whence they were taken . Vers . 13. Thou hast guided them in thy strength unto thy holy habitation . ] That is , towards the land of Canaan : for by the Lords holy habitation , here is doubtlesse meant that land of promise where God had long since promised to seat his people , and there to dwell amongst them by the gracious signes of his presence , not in the tabernacle onely , but especially also in the temple , which God chose to be his resting place , Psal . 132. 14. and where the promised Messiah did afterwards dwell amongst them , and accomplish the work of mans redemption : and though they were yet but newly gotten out of Egypt , yet Moses saith , Thou hast guided them unto thy holy habitation , both because this was the place whither the Lord was now leading them ( for this purpose had he brought them out of Egypt , that he might carry them to Canaan , and plant them there ) as also because it was most certain that God would at length carry them thither : and usuall it is with the prophets to expresse the certainty of that which shall afterwards be , by speaking of it as if it were done already . Vers . 15. The mighty men of Moab trembling shall take hold of them . ] See Numb . 22. 3. And Moab was sore afraid of the people , because they were many ; and Moab was distressed because of the children of Israel . Vers . 17. Thou shalt bring them in , and plant them in the mountain of thine inheritance , &c. ] That is , in mount Sion , which the Lord had chosen to be the place of his habitation , where his temple and sanctuary should be built , wherein he would dwell amongst his people : yet figuratively under this one , the most eminent part of the land , the whole countrey of Canaan is comprehended ; and it is called the Lords inheritance , because he had prepared it for the habitation of his first-born Israel . Vers . 20. And M●riam the prophetesse , the sister of Aaro● , &c. ] Though Moses and Aaron were brothers , and so Miriam was the sister of Moses as well as the sister of Aaron ; yet she is peculiarly called the sister of Aaron , because through Moses absence , when he fled out of Egypt , her reference to Aaron was best known . Vers . 21. And Miriam answered them , Sing ye to the Lord , &c. ] When the men had sung a verse or staff of the former song , then she with her women took her course , and sung it over again ; or at least she still repeated this one clause here expressed , Sing ye to the Lord , for he hath triumphed gloriously : the horse and his rider hath he thrown into the sea , which was happely the burden of the song , as in Psal . 136. For his mercy endureth for ever . Vers . 22. And went out into the wilderness●of Shur . ] Called also the wildernesse of Etham , Numb . 33. 8. One might be the generall name of the whole desert , the other of some part of it , where the Israelites pitched their tents : It is said indeed chap. 13. 20. that they were in the wildernesse of Etham before they passed over the red sea ; but it seems the wildernesse on both sides the red sea was called the wildernesse of Etham . Vers . 25. And the Lord shewed him a tree , &c. ] This may seem to imply that there was in this tree a naturall virtue of sweetning the waters it was cast into , because it is said that God shewed it him ; yet I see no reason why we should thus conclude : for why may it not be as well that God shewed him a tree , that was likely in its own nature to make the waters bitterer , that so the miracle might be the more manifest ? The changing of the waters taste was rather by the mighty power of God then any virtue in that wood . There he made a statute , and an ordinance , and there he proved them . ] Some Expositours conceive that hereby is meant , that in this place God gave the Israelites certain generall laws and statutes necessary for the well ordering and governing of the people , untill at Sinai they should be more perfectly afterwards taught concerning the whole law and will of God ; which happely may be true . But yet doubtlesse the statute and ordinance chiefly , if not solely , here intended , is that which followeth in the next verse , where the Lord enjoyned the people to obey him , and moves them thereto with a promise , that if they would so do , he would then protect them from the plagues of Egypt . So that this clause , There he made a statute , and an ordinance , and there he proved them , hath reference to that which immediately after is expressed in the 26 verse , And said if thou wilt diligently hearken to the voice of the Lord thy God , &c. and the meaning is , that after God had thus tryed them with want of water , and upon their murmuring had so miraculously healed the bitter waters of Marah , he then admonished them by Moses hereafter to take heed of this sinne they had fallen into , and to carry themselves more obediently towards him ; and so made this as a statute and ordinance , that if they would thus do that which is right in his sight , then he would be a gracious God unto them : and thus there he proved them , to wit , not onely by their former want , but also byhis present favourable dealing with them , not punishing them for their murmuring , butonely admonishing them , & so making proof whether they would thereby be wonne or no. Vers . 26. I will put none of these diseases upon thee , which I have brought upon the Egyptians . ] That is , none of the plagues : see Deut. 28. 60. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of , and they shall cleave unto thee . The meaning is , that he would not deal with them as with the Egyptians , but as at present he had done ; for the present mercy in healing the bitter waters , which is the ground of this speech , sheweth plainly that all externall plag●es are implyed : and thus likewise all externall blessings are comprised under health . See Prov. 4. 22. For they are life to them that find them , and health to all their ●lesh . Psal . 103. 3. Who forgiveth all thine iniquities , who healeth all thy diseases . Vers . 27. And they encamped there by the waters . ] Staying there at Elim , as it seems , many dayes , because the place was so pleasant , and convenient for them by reason of the waters . CHAP. XVI . Vers . 1. ANd all the congregation of the children of Israel came unto the wildernesse of Sin , &c. ] From Elim they turned back to the red sea , Numb . 33. 10. And they removed from Elim , and encamped by the red sea ( which no doubt the Lord did , that he might try them again ) but this remove is not here mentioned , because no memorable matter happened in that place ; and so he passes over it , and onely mentions the next station : for from the red sea they turned back again to the wildernesse of Sin. Vers . 3. Would to God we had dyed by the hand of the Lord in the land of Egypt , when we sat by the flesh-pots , &c. ] That is , when we had dayly plenty of flesh , and might peaceably and freely ta●e our fill of it . Doubtlesse considering their hard bondage , we may well think that though they had flesh in Egypt , yet they had no such plenty , at least that they had no such liberty to ●it by it , having such tasks dayly imposed upon them , that the day scarce afforded them time to dispatch their dayes work . But thus those that are discontented at their present condition are wont beyond the bounds of truth to extoll what they formerly enjoyed . For ye have brought us forth into this wildernesse , to kill this whole assembly with ●unger . ] Their provision being so farre spent which they brought out of Egypt , that they saw no means to sustain themselves in this wildernesse , where no food could be gotten . Vers . 4. And the people shall go out , and gather a certain rate every day , &c. ] That is , as verse 16. an omer for every man : and thus God fed them from hand to mouth , giving them still no more but provision for one day , that they might be still kept in dependance upon God ; to which also agreeth that petition which our Saviour taught us , Matth. 6. 11. Give us this day our dayly bread . Vers . 6. At even , then ye shall know that the Lord hath brought you out from the land of Egypt . ] When God should give them quails in such abundance , then they should know that the Lord had brought them out from the land of Egypt , and not Moses and Aaron of their own heads , as was objected by the Israelites , verse 3. For ye have brought us forth , &c. Vers . 7. And in the morning then y● shall see the glory of the Lord. ] That is , the Manna , that glorious work of his ( for so Moses expounds himself in the next verse ) and glory is oft used for glorious works . See Numb . 14. 21. All the earth shall be filled with the glory of the Lord. John 11. 40. Said I not unto thee , that if thou wouldst believe thou shouldst see the glory of God ? For that he heareth your murmurings against the Lord. ] Thatis by reason of your murmurings this the Lord will do , to justifie us his servants . Thus he puts them in mind of their sinne , and wisheth them to observe that this message which God had sent them concerning the Quails and Manna did shew that God had heard their murmurings ; and therefore they had need take heed , it may be he would not alway deal with them as he had now . And what are we that ye murmure against us ? ] That is , we durst never of ourselves have undertaken this great work of bringing you out of Egypt , from the bondage of Pharaoh ; nor can you think that we by our own power have done those miraculous works which you have seen done in this b●sinesse , and which now you shall yet further see ; since therefore it is the almighty God that hath done these great things for you , and we onely his instruments , your murmurings are not against us , but against the Lord. Vers . 10. They looked toward the wildernesse , and behold the glory of the Lord appeared in the cloud . ] Aaron having given charge to the Israelites ( as is expressed in the former verse ) to come near before the Lord , and there being at that time , before the tabernacle was built , no other visible signe of Gods presence amongst them but onely the pillar of the cloud ; toward that therefore they turned their faces , and perceived that God did in a more glorious manner then ordinarily therein manifest the brightnesse of his presence . Now because the cloud was in the forefront of their armies , leading them still farther into the wildernesse , therefore it is said that they looked toward the wildernesse . Vers . 11. And the Lord spake unto Moses , &c. ] This the Lord had said to Moses before : onely here it is repeated , to shew that he did nothing without a warrant , and that as God had spoken , it came to passe . Vers . 13. At even the quails came up and covered the camp . ] Being happely brought in by a wind , as those afterwards vvere at Kibroth-hattaavah , Numb . 11. 31. where God again gave them quails to eat , and that for a vvhole mone●h together ; vvhereas novv they came in onely this one evening before the Manna vvas given them . Vers . 15. And when the children of Israel saw it , they said one to another , It is Manna . ] Which is all one as if they had said , vvhat is this ? ( for so the Hebrevv vvord may signifie ) or this is a meat vvhich God hath prepared for us vvithout our labour ( for Manna in the Hebrevv signifieth prepared ) and therefore it is added in the next vvords , For they wist not what it was , that is , they knevv not vvhat more particular name to give it . Vers . 16. Gather of it every man according to his eating . ] Proportionably as he hath more or lesse in his family . Vers . 18. And when they did mete with an omer , he that gathered much , &c. ] All were imployed in gathering , and some ( as more able ) gathered more , some ( as lesse able ) gathered lesse ; but when all was laid together in the common heap ( whether of the family , or of the tribe , &c. ) and then afterward it was measured to every man an omer , ●ccording to the Lords direction , there was nothing wanting for which they should pinch him that had gathered lesse , nor nothing over for him that had gathered much ; but every one had his just omer . And hence it is that S. Paul by this example of the Israelites , one helping another , and conferring what they had gathered in common , exhorts the Christian Corinthians in like manner to supply the necessities of their brethren , 2. Cor. 8. 13 , 14 , 15. For I mean not that other men be eased , and you burdened : But by an equality , that now at this time your abundance may be a supply for their want , that their abundance also may be a supply for your want , that there may be equality . As it is written , He that had gathered much , &c. Vers . 19. Let no man leave of it till the morning . ] Though every one in each family had an omer allowed him , whether great or little , men or women , old or young , and none might reserve any of their portion till the next day , yet it cannot be thought that every man was enjoyned to eat , or did eat the same quantity ; but what they left , they either burnt it , or cast it forth , or some other way consumed it , and might not keep any of it to be eaten the next day . See above , ver . 4. Vers . 22. On the sixth day they gathered twice as much bread , two omers for one man : and all the rulers of the congregation came and told Moses . ] To wit , that the people had gathered , as they were appointed , twice as much on that sixth day as they had on other dayes : and of this they informed Moses , both as desiring thereby to glorifie God , in the confession of this wonderfull work , that he had sent Manna so abundantly that day as before he had promised ver . 5. And it shall be twice as much as they gather daily ; and also chiefly that they might receive directions from Moses how to order this their double portion . Vers . 23. Bake that which ye will bake to day , and seethe that ye will seethe , &c. ] It may seem questionable , whether in these words the Israelites were enjoyned to bake and seethe so much of the Manna as they d●sired to eat so dressed on the sixth day , and then to reserve the rest unto the morning ; or to bake and seethe both for that day and the next day which was the Sabbath . But yet this last seems the most probable ; and that because it was not likely they onely eat of it undressed , as it was gathered , on the Sabbath day ▪ and expressely afterwards it was enjoyned in the law , that they should kindle no fire throughout their habitations on the Sabbath day , Exod. 35. 3. Yet I make no question but that some part of it was reserved for the Sabbath , not onely because they did so eat some part of it on the other dayes ; but especially also that the hand of God herein might be the more evident , seeing they could no way keep it , whether baked or sodden , on other dayes , untill the next morning , but they found it putrified ; and which way soever they reserved it , whether dressed or undressed , for the Sabbath day , it did not corrupt but continued good and sound . Vers . 31. And it was like coriander-seed , white , and the taste of it was like wafers made with hony . ] We must not so understand these words , as if the Manna were said , to be like coriander-seed , because it was white ( for the coriander-seed is blackish ) but that it is compared to coriander-seed in regard onely of its quantity and proportion , and then besides that it was of a whitish colour . So that we must reade these words as expressing three qualities of the Manna : 1. That it was little and round like the coriander-seed , ver . 4. There lay a small round thing , as small as the hoar frost ; 2. That it was for the colour of it white , like Bdellium , as it is expressed , Numb . 11. 7 ; 3. That it was sweet like hony-wafers , namely , unbaked : for being baked the taste of it was as the taste of fresh oyl , Numb . 11. 8. In that Apocryphall book , called the Wisdome of Solomon , chap. 16. 20 , 21 , it is said of this Manna , that it was able to content every mans delight , and agreeing to every taste , and that serving to the appetite of the eater , it tempered it self to every mans liking ; whence it hath been by some conceived and maintained that the Manna rellished according to every mans desire , and had the savour of any kind of meat which they had a desire to eat of . But this is a weak conceit : for first there is no evident ground for it , in these words ; and then besides though it had been entended by that Author , yet it is directly contrary to this description of the Manna which Moses gives us ; and again , if God had given this miraculous bread such an extraordinary gift to satisfie every wanton appetite , that it should taste like any meat they desired to tast of , why did the Israelites murmure afterwards against Moses , lusting for flesh and fish , and repining because they had not the cucumbers , and melons , and leeks , and onyons , and garlick , which they had in Egypt Numb . 11. 4 , 5. Vers . 33. And Moses said unto Aaron , Take a pot , &c. ] It was a golden pot : See Hebr. 9. 4. Wherein was the golden pot that had the Manna . Moses rehearseth these things here to make a full end of the history of Manna , but they were not done till afterwards , when the Tabernacle was built wherein it was laid up before the Lord. Vers . 35. And the children of Israel did eat Manna fourty years , untill they came to a land inhabited . ] To wit , till they were gone over Jordan into the land of Canaan , and then it ceased . This Manna ( called by the Psalmist Angels food , Psal . 78. 25. Man did eat Angels food , &c. ) was a notable type of Christ , and is therefore called Spirituall meat , 1. Cor. 10. 3. And did all eat the same spirituall meat : for Christ indeed is the true bread that came down from heaven , Joh. 6. 33. upon whom feeding by faith , our souls are nourished unto life everlasting : White , in regard of his purity and innocency ; and sweeter then the hony to the souls of believers : bruised for our transgressions , and conveyed to us , in the dew of the word , as the Manna lay in the dew upon the ground , and so is our spirituall nourishment all the time of our travelling towards the heavenly Canaan , when there shall be no more use of this food , but God shall be all in all to us . Vers . 36. Now an omer is the tenth part of an ●phah . ] And ephah , by the judgement of the best Writers , was much like to our English bushel : Whereby we may conceive how bountifull the allowance of Manna was which God allotted them for their daily food . CHAP. XVII . Vers . 1. ANd all the congregation of the children of Israel journeyed from the wildernesse of Sin , after their journeyes , &c. ] This clause , after their journeyes , is added , to imply that Rephidim was not the next station after they went from the wildernesse of Sin ; no , they went from Sin to Dophkah , from thence to Alush , and from thence to Rephidim , Numb . 33. 12 , 13. 14. Vers . 2. Wherefore do ye tempt the Lord ? ] To wit , by their mutinous requiring of water , as a signe of Gods presence among them , saying , Is the Lord among us , or not ? as it is afterward expressed verse 7. when men , not believing the promises of God , will boldly prescribe God the time when , and the manner how , he shall perform his promises , this is called a tempting of the Lord , because thereby they do , as it were , try whether he be able and faithfull to do what he hath said . And thus are the Israelites here said , to tempt the Lord. Having Gods promise for their safe convoy through the wildernesse to the land of Canaan , and having had already evidence enough of Gods almighty power and fatherly care over them ; yet being now in some distresse for want of water , they came in a bold manner , and expostulated with Moses and Aaron , and cried upon them to give them water , that they and theirs might not perish with thirst : and herein they did tempt the Lord , because as the Psalmist saith , Psal . 78. 41. They limited the holy one of Israel ; they said , Is the Lord among us or not ? that is , the want they were in made them question Gods presence , and they resolved now to put it upon this tryall . Let Moses give them water , and they would acknowledge it ; but if that were not done , they would not believe it . And hence was this place afterward called Massah , that is , temptation . Vers . 4. What shall I do to this people ? they be almost ready to stone me . ] Though there be no mention made in the foregoing expostulation of the people with Moses , that they threatned to stone him ; yet perhaps some intimation hereof might fall from some of the rudest and most tumultuous amongst them : and hereupon Moses might ground these words of his . But howsoever their behaviour being so full of fury as it was , he might well from hence complain to the Lord that he had just cause to fear lest their rage should at last break forth into this extremity . Vers . 5. And the Lord said unto Moses , Go on before the people , &c. ] That is , toward the rock Horeb : and mention is made of going before the people , for the encouragement of Moses ; as if he had said , Fear them not , though they are thus enraged , they shall do thee no harm . And take with thee of the elders of Israel . ] That is , all the people shall not go up with thee to the rock to see the miracle , onely some of the elders thou shalt take along with thee , that they may be eye-witnesses of that which is to be done , and afterwards affirm the truth of what they had seen amongst the people . When many years after this the Lord did again , after the same miraculous manner , give them water out of the rock , it was done openly before all the people . Numb . 20. 8. Take the rod ( saith the Lord ) and gather thou the assembly together , thou and Aaron thy br●ther , and speak ye unto the rock before their eyes , and it shall give forth his water : and this makes some question , why God would not have it so now , but onely that some few of the elders go up with Moses to see the miracle wrought . But seeing there is no reason given for it in the text , it is sufficient for us to say , that God in his wisdome saw it fit to have it so : yet the most probable reason that can be given is this , That God ordered it so the better to try the faith of his people , and therefore having determined that the rock should give forth water in some hollow place , where the entrance and passage into the rock was not wide enough that the whole multitude of the people might come in to see the miracle wrought , he onely enjoyned that some of the elders should go up with Moses to be eye-witnesses of what was done , the rest of the people waiting below till the streams of the water came rushing down amongst them , as it is expressed Psal . 78. 1. 5 , 16. He clave the rocks in the wildernesse , and gave them water as out of the great depths : he brought streams also out of the rock , and caused waters to runne down like rivers . And thy rod wherewith thou smotest the river , take in thine hand and go , &c. ] That is , the rod wherevvith thou smotest the river Nilus in Egypt , when the waters thereof vvere turned into bloud . See Exod. 7. 20. Vers . 6. Behold , I will stand before thee there , upon the rock in Horeb. ] Hereby it is evident that vvhen Moses came to the rock , there vvas there some visible signe of Gods glorious presence to be seen there upon the rock ( though vvhat it vvas the Scriptures being silent vve cannot affirm ) vvhich doubtlesse did vvondrously strengthen the faith of Moses and the elders that vvere vvith him . And Moses did so in the sight of the elders of Israel . ] That is , he struck the rock , and immediately the waters gushed forth . And thus the Israelites had not onely water for the quenching of their thirst , and that not for the present onely , but for some good time after , the stream of water that brake out of the rock becoming a river that ranne along in this desert unto severall places , where after this they had their stations ( whence it is that the Apostle saith , that this rock followed them , meaning the water that gushed out of this rock ) but withall in the rock , and the waters issuing from thence they had an extraordinary sacramentall signe or type of Christ , and the benefits that redound to poore sinners by him . For so the Apostle saith , 1. Cor. 10. 4. They did all drink the same spirituall drink ( for they drank of the spirituall rock that followed them , and that rock was Christ ) For as that rock in the wildernesse , being struck by the rod of Moses , gave forth waters for the quenching of the Israelites thirst ; so Christ upon the crosse , being smitten with the rod of Moses , the curse of the law , yields forth , both in his righteousnesse and the spirit of grace derived to believers from him , that living water , wherewith their dry and thirsty souls are refreshed so that they shall never thirst again , as our Saviour saith , John 4. 16. Vers . 8. Then came Amalek , and fought with Israel , &c. ] That is , the posterity of Amalek , a Duke of the posterity of Eliphaz , the sonne of Esau , Gen. 36. 15. For fear lest the huge army of the Israelites should have passed through their countrey , they came out to resist them , and lying in ambush , smote the hindermost of them , even all that were feeble behind thee , Deut. 25. 18. Vers . 9. And Moses said unto Joshua , Chuse us out men , &c. ] Thus early ( it seems ) was Joshua chosen by Moses as his lieutenant , or at least one that should have a speciall stroke in matters of warre . I will stand on the top of the hill , with the rod of God in mine hand . ] There Moses might be seen holding his rod in his hand , as an ensigne to strengthen the faith of the people . Vers . 10. Moses , Aaron and Hur went up to the top of the hill . ] This could not be that Hur the sonne of Caleb , who was but fourtie years old when he searched the land of Canaan . If we may credit Josephus , he was the husband of Miriam , Moses and Aarons ●ister . Vers . 11. And it came to passe when Moses held up his hand , that Israel prevailed , &c. ] And this lifting up of his hands was chiefly to hold forth the rod as an ensigne to strengthen the faith of the souldiers ; but yet withall it served to expresse the lifting up of his heart in prayer to God , the lifting up of the hands being the usuall gesture of one that prayes : so that this different successe of the Israelites , accompanying the different gesture of Moses body , was purposely by the providence of God appointed to be a reall expression both how forcible Moses prayers were , and also how weak the Israelites were in themselves , if God ( of whose assistance the rod was a signe ) should not stand on their sides . Vers . 12. But Moses hands were heavy , and they took a stone and put it under him , &c. ] Which shows that he was weary with standing so long , as well as with lifting up his hands . And Aaron and Hur stayed up his hands , &c. ] The common opinion is , that Moses held up the rod of God in both his hands , and that his hands were weary at length , and so sometimes sinking down not so much through his weaknesse by reason of age ( for fourty years after this his naturall force was not abated , Deut. 34. 7. ) as by the continuall labour of reaching up his hands so long together , and that too when his spirits were happely spent much with the vehemency of his spirit in praying to the Lord : Aaron and Hur perceiving th●s , and that withall the Amalekites prevailed against the Israelites , when he let down his hands , they standing on each side of him stayed up his hands , the one the right hand , and the other the left . But because we cannot well conceive but that they would have been all wearied if it had been thus ; I conceive it more probable , that Moses held up the rod in one hand , shifting it as occasion was from one hand to another ; And so Aaron , and Hur in their turns helped to bear up that hand which was next to them , and had by their turns a time to rest and ease themselves . Vers . 14. Write this for a memoriall in a book , and reherse it in the ears of Joshua , &c. ] Who was to succeed Moses , and therefore was to take speciall notice of this decree of God concerning the utter extirpation of Amalek : whether this were written in any other book , we cannot say ; sufficient for us it is that here we find it recorded by Moses , and that no doubt the rather , because of this expresse command which was now here given him . Vers . 15. And Moses built an altar , &c. ] To wit , thereon to offer ●acrifices of thankfulnesse , and that it might ●tand as a memoriall in future times of this first victory which God had given his people against their enemies the Amalekites : and therefore also he called the altar , Jehovah Nissi , that is the Lord my banner , that it might be a memoriall to posterity that in that place the Jehovah had as with a banner displayed gone forth and fought against the enemies of his people , and had there as it were proclaimed that he would have perpetuall warre with that Nation from one generation to another . Vers . 16. For he said , Because the Lord hath sworn that he will have warre with Amalek , &c. ] Some reade this place thus , Because the hand of Amalek is against the throne of the Lord , therefore the Lord will have warre with Amalek , &c. and then the words intimate the reason why the Lord had determined that he would have warre with Amalek from generation to generation , to wit , because Amalek had lifted up his hand against the throne of the Lord , in that he had fought against them that were his peculiar people , whose Sovereigne Lord he had undertaken to be . But if we reade the words , as they are in our Translation , Because the Lord hath sworn that he will have warre , &c. whereas in the Hebrew it is word for word thus , the hand upon the throne of the Lord , then we must know that the hand upon the throne , intimates the form of Gods swearing , to wit , that laying his hand upon his throne , as swearing by his Majesty and Regal power , and as he was the great King of the whole world , he had sworn that he would have warre for ever with Amalek . And this Moses alledgeth as the reason why he called this altar , Jehovah Nissi . CHAP. XVIII . Vers . 1. WHen Jethro the priest of Midian , &c. ] See Exod. 2. 16 , 18. also the 3. 1. Vers . 2. Then Jethro Moses father in law took Zipporah Moses wife , after he had sent her back . ] See Exod. 4. 20. Vers . 5. And Jethro , Moses father in law , came with his sonnes and his wife , &c. ] These words make known the coming of Jethro to Moses with his daughter the wife of Moses , and her two sonnes ; and particularly where Moses was when they came to him , to wit , that he was encamped at the mount of God , that is at Horeb ( which why it is called the mount of God , is noted before upon Exod. 3. 1. ) Evident therefore it is that though the removing of the Israelites from Rephidim ( where they vanquished the Amalekites ) to the desert of Sinai , where this mount of God was , be not mentioned till the beginning of the following chapter , yet thither they were removed before Jethro came to them . Vers . 6. And he said unto Moses , I thy father in law Jethro am come unto thee , &c. ] That is , Jethro sent this message to Moses ; and therefore it is said in the next verse , that hereupon Moses went out to meet him . Considering that the armies of the Israelites were still watchfull doubtlesse of enemies that might set upon them , and the rather because the Amalekites had so lately assaulted them , no wonder it is though Jethro did , before he came upon them with his train , first send to inform Moses of his coming , that they might know who they were , and why they were come . But besides it was requisite in point of civility , that Jethro should before-hand send Moses word of his coming , that he might do what to him seemed good for the receiving of them . Vers . 11. I know that the Lord is greater then all Gods ; for in the thing wherein they dealt proudly he was above them . ] That is , in redeeming the Israelites out of their cruell bondage , concerning which Pharaoh and his Egyptians carryed themselves with such pride and insolencie , as if they thought it impossible that God should deliver them out of their hands , and resolved that they would in despight of God hold them still in Egypt . And indeed if Moses had now told Jethro , as it is likely he did , how arrogantly Pharaoh at first disdained the message which Moses delivered to him from the Lord , saying , Who is the Lord that I should obey his voice to let Israel go ? I know not the Lord , neither will I let Israel go , chap. 5. 2. and thereupon laid heavier tasks upon them then he did before ; and howthe Magicians of Egypt strove with Moses , & sought to work the same miracles that Moses , but were still confounded , and forced at last to acknowledge the mighty power of God ; and yet their Magick , and the feats they wrought thereby , was the chief pride of Egypt , and that wherein they most gloried ; and lastly with what a high hand they pursued the Israelites to fetch them back when they were come away , assuring themselves that they should not scape ; chap. 15. 9. The enemie said , I will pursue , I will overtake , I will divide the spoyl , my lust shall be satisfied upon them ; no marvel though Jethro thereupon now answered , that in the thing wherein they dealt proudly , God was above them . Vers . 12. And Aaron came , and all the elders of Israel , to eat bread with Moses father in law before God. ] This clause , before God , is added , because it was a religious banquet , eaten before the Majestie of God , and accompanying their sacrifices , as was usuall . See Deut. 12. 5 , 7. Unto the place which the Lord your God shall chuse out of all your tribes to put his name there , there ye shall eat before the Lord your God , and ye shall rejoyce , &c. 1. Chron. 29. 21. And they sacrificed sacrifices unto the Lord , &c. and did eat and drink before the Lord on that day with great gladnesse , &c. Vers . 15. Because the people come unto me to enquire of God. ] That is , to enquire both concerning religious and civill affairs , wherein they are doubtfull what the will of God is . Vers . 16. And I do make them know the statutes of God , and his laws . ] That is , I make known to them what the will of God is , and what he hath determined shall be done : for though they had not yet the law of God in writing , as afterwards they had when they came to mount Sinai ; yet the Church was never without a law , both concerning the duties of Gods worship , and their conversing with one another , wherein Moses informed them when they made any question what the will of God was , either by the direction and instinct of Gods spirit , or by enquiring of God in cases that were more difficult , and there shewing what answer the Lord had given him . Vers . 17. And Moses father in law said unto him , The thing that thou doest is not good , &c. ] Thus was the Lord pleased to teach his servant Moses humility , imploying one that was a Midianite to advise him better for the well ordering of the civill government then he himself could think of . Vers . 19. I will give thee counsell , and God shall be with thee . ] That is , I make no question but that the blessing of God will testifie Gods approving this course which I shall now prescribe thee . Be thou for the people to Godward , that thou mayest bring the causes unto God. ] That is , matters of lesse moment , easie to be decided , referre to some inferiour officers ; but in matters of more importance , and greater difficulty , where there is need of one to enquire of God , there do thou still imploy thy self , that is , both in consulting with God , and then in returning an answer to the people . Vers . 21. Rulers of thousands , and rulers of hundreds , rulers of fifties , and rulers of tennes . ] That is , of so many families : The meaning is , that there should be a ruler or judge appointed over every tenne families in each tribe ; and so another over every fifty families , &c. and so by this means a goodly order was to be established amongst them , to wit , that every tribune appointed to be judge over a thousand families had under him ten centurions , that is judges over hundreds ; and every centurion had under him two rulers over fifties ; and every ruler over fifty had under him five which were set over ten families . Vers . 23. Then thou shalt be able to endure , and all this people shall also go to their place in peace . ] That is , whereas formerly , when Moses did all alone , they oft returned their controversies being undecided , or else were constrained to attend a long time ; now they should be soon dispatched , and so go to their place , that is , their severall dwellings or tents , in peace , that is , their controversies ended , and their minds quieted , &c. Vers . 25. And Moses chose able men out of all Israel , &c. ] To wit , by the peoples consent , who brought fit men unto him . Deut. 1. 13 ▪ 14. Take ye wise men , and understanding , and known among your tribes , and I will make them rulers over you . And ye answered me and said , The thing which thou hast spoken is good for us to do . Vers . 27. And Moses let his father in law depart , &c. ] Though this be here added to conclude the story , yet it doth not follow that he went presently away : But of this see more , Numb . 10. 29. CHAP. XIX . Vers . 1. IN the third moneth , when the children of Israel were gone forth out of the land of Egypt , the same day came they into the wildernesse of Sinai . ] That is , the very day of the newmoon , which was the first day of every moneth among the Hebrews ; so that they came into the wildernesse of Sinai , about five and fourty or six and fourty dayes after they came out of Egypt : for they came out of Egypt on the fifteenth day of the first moneth ; from whence if w● count fourteen dayes remaining of the first moneth ( for their moneths were according to the course of the moon ) and the whole nine and twenty dayes of the second moneth , the first day of the third moneth when they came before mount Sinai , was the foure and fourtieth day after they came out of Egypt ; six dayes after which the Law was given , wh●reon afterward was kept the feast of Pentecost , that was fifty dayes after the Passeover . Vers . 4. And I bare you on eagles wings , &c. ] This is meant of the whole course of Gods providence over them , from their deliverance out of Egypt unto this time , and implyes how speedily , safely , and with what tender affections and care he had brought them thither , carrying them over all difficulties out of the reach of danger , in a manner , as if they had been carryed through the aire . Vers . 6. And ye shall be unto me a kingdome of priests , and an holy nation . ] That is , a nation whom God hath by a speciall priviledge separated from others , and consecrated to himself . Vers . 9. Lo , I come unto thee in a thick cloud . ] That is , I will now out of hand meet with thee upon the mount Sinai , in a thick cloud : for this is not meant of that cloud which went before the Israelites , to shevv them their vvay in their travails through the vvildernesse , and out of vvhich God did usually speak to Moses vvhen it rested upon the Tabernacle ; but of that cloud mentioned aftervvard , vers . 16. vvherein God spake ●o Moses upon the mount ; And it came to passe on the third day in the morning , that there were thunders , and lightnings , and a thick cl●ud upon the mount . Vers . 10. Let them wash their clothes . ] Hereby vvas signified hovv carefull Gods people should be to clense themselves from all filthinesse of the flesh and spirit , especially vvhen they come into Gods presence . Vers . 11. And be ready against the third day , &c. ] Which vvas fifty dayes after the passeover , at vvhich time the feast was aftervvard kept , usually called Pentecost , the day vvhereon the fiery lavv vvas given , and the day vvhereon the fiery tongues vvere aftervvards given for preaching the Gospel . This therefore vvas not the third day of the moneth ( for then it could not have been the fiftieth day after the passeover that the Lavv vvas given ; and some dayes after their coming to Sina● on the first day of the moneth , vers . 1. had been spent in that which hath been hitherto related concerning Moses his going betwixt God and the people ) but the third day after God gave Moses this charge concerning his preparing and sanctifying the people . Vers . 12. And thou shalt set bounds unto the people round about , &c. ] This was commanded , first , to strike their hearts with the greater reverence of God ; secondly , to bridle the curiosity of man in searching into Gods secrets , and to teach them to be content with the bounds which he hath set them ; thirdly , to provide for their weaknesse , who would else have been slain with the glory of his presenc● . See chap. 20. 19. Let not God speak with us lest we dye . Vers . 13. There shall not a hand touch it , but he shall surely be stoned , or shot through , whether it be beast or man , &c. ] Or touch him , that is , the man or beast that shall touch the mountain : for that concerning the beast was enjoyned , to teach men the more carefully to avoid it : And the reason of this command was , first , lest apprehending the offenders they transgresse themselves in touching the mountain , whence those two sorts of death were appointed , of stoning , if they were near hand , of striking them through with darts , if further off ; secondly , to teach them how execrable the offender should be unto them : as a thing that would defile them , they must not touch it , but stone it , or strike it through . When the trumpet soundeth long , they shall come up to the mount . ] By the ministry of Angels there was a trumpet sounded : when this trumpet sounded long , that is , with a long protracted sound ( as trumpeters use to do when they are about to make an end ) then they were appointed to come up to the mount , that is , to the bottome of the mount , so farre as their limits and marks extended , but not beyond . See ver . 16 , 17. It came to passe on the third day in the morning , that there were thunders , &c. and the voice of the trumpet exceeding loud , so that all the people that was in the camp trembled . And Moses brought forth the people out of the camp to meet with God , and they stood at the nether part of the mount . Vers . 15. Be ready against the third day , Come not at your wives . ] Implying that they were to lay by all worldly cares and carnall affections , that they might be wholly intent to the hearing of the Law. See 1. Cor. 7. 5. Defraud you not one the other , except it be with consent for a time , that ye may give your selves to fasting and prayer . Vers . 16. There were thunders , and lightnings , and a thick cloud upon the mount , &c. ] Yea , together with thunder and lightnings , the earthquake , and sound of the trumpet , there fell also great showers of rain , as David hath expressed it , Psal . 68. 8. The earth shook , the heavens also dropped at the presence of God. Now all this terrour was to signifie and set forth the nature of the Law , whose work it is to shew the judgement prepared for sinners , and so to terrifie and amaze . Vers . 19. And when the voyce of the trumpet sounded long , and waxed lowder and lowder , Moses spake , and God answered him by a voyce . ] That is , they talked together . What it was that Moses said , it is a weaknesse to enquire , since it is not expressed : We are onely hereby taught how that promise was accomplished , ver . 9. that the people should heare the Lord speaking to Moses in a distinct and audible voyce : yet withall probable it is that now that was done whereof the Apostle speaks , Hebr. 12. 21. So terrible was the sight , that Moses said , I exceedingly fear and quake , and that the Lord hereupon cheared him up , and spake comfortably to him . Vers . 22. And let the priests also which come near unto the Lord sanctifie themselves , &c. ] By the Priests here doubtlesse were meant the first-born of every family , to whom the prerogative of the priesthood belonged , and who hitherto were imployed in offering sacrifices , till by Gods appointment the priesthood was afterwards settled in the tribe of Levi. Now the charge that is here given Moses particularly concerning them , is not meant of that which before was enjoyed all the people , ver . 10. that they might be prepared in a holy manner to present themselves before the Lord , which doubtlesse the priests did then observe no lesse then the rest of the people ; but of a peculiar watching over themselves , to keep themselves clean from all pollutions , and particularly from being defiled with sinne by touching the mount , which happely they might have been the bolder to do in regard of their priesthood , if there had not been a speciall charge given to them . Vers . 23. And Moses said unto the Lord , The people cannot come up to mount Sinai , &c. ] Thus Moses replyed , not by way of contradicting what God had said , and to make known that this charge which God now gave him was needlesse ; but by way of further enquiry concerning Gods will : for hearing that charge again repeated , Moses began to bethink himself whether he had not omitted something of that which was before given him in charge , & so in an humble manner professeth how carefully , to his best knowledge , he had done what God had commanded for the restraining of the people from touching the mount , covertly intimating hereby his desire to be further informed , if he had hitherto omitted any thing which ought to have been done . Vers . 24. And the Lord said unto him , Away , get thee down , &c. ] Notwithstanding Moses former answer , the Lord again bids him haste away down , adding the reasons , to wit , 1. that he might fetch Aaron thither to him ; 2. that he might again renew his charge to the people , that they should not come near the mount , and especially to the priests , lest they should presume too farre in regard of their priviledge . CHAP. XX. Vers . 1. ANd God spake all these words , saying , &c , ] Namely after Moses was gone down to the people , and had the second time , as God commanded , given them straight charge not to passe the bounds that were set them , lest they provoked the Lord to break forth upon them to slay them . Vers . 18. And all the people saw the thundrings , &c. ] This word is generally used for seeing , hearing , or perceiving : Thus that which is said , Gen. 42. 1. When Jacob saw that there was corn in Egypt , &c. is expressed Act. 7. 12. But when Jacob heard that there was corn , &c. Vers . 20. Fear not : for God is come to prove you . ] God is not said to prove men , by any thing he doth , because thereby he comes to find out that concerning those men which he knew not before ; but because thereby he doth that which those do that prove men , that is , he discovers that either to the men themselves whom he proves , or to others , which was not manifest before : And so Moses here tells the Israelites that the Lord had spoken to them with so much terrour to prove them , that is , to discover how weak they were and unable to endure Gods glorious majestie , and much lesse his wrath and indignation ; and also to make it manifest whether the apprehension of this majesty of God would make them fear to offend him or no. Vers . 21. And the people stood afarre off ▪ and Moses drew near unto the thick darknesse where God was . ] That is , the people stood aloof from the mount , as Moses had enjoyned ▪ but Moses went up into the mount , to wit , together with Aaron ▪ for so God had before commanded , chap. 19. 24. Thou shalt come up , thou and Aaron with thee . Yea and after this , because the people were so terrified at the manner of the giving of the Law , when the Elders had desired of Moses that he would recieve from God his statutes and judgements , that they then afterwards might recieve them from him , the Lord consented hereto , and so the people were sent away to their tents , and Moses went up to the top of the mount , Deut. 5. 30 , 31. Go ( saith the Lord to Moses ) say to them , Get you into your tents again , but a● for thee , stand thou here by me , &c. Vers . 22. Say unto the children of Israel , Ye have seen that I have talked with you from heaven . ] This is premised as a reason of the following precept ; because ye onely heard me speak out of heaven , ye saw no image , therefore ye shall make no image : Now it is said here that God spake unto them from heaven , though he spake to them from the midst of the fire on the top of Mount Sinai , either because it was the voyce of God , who dwelleth in the heavens ; or because the aire is also usually called the heaven , as Gen. 1. 20. and fowl that may fly above the earth in the open firmament of heaven . Vers . 24. An altar of earth shalt thou make unto me , &c. ] This is meant of such altars as they should be appointed to rear as they were upon the way , untill they came to the place which the Lord should choose to settle his worship there ; and happely of altars reared afterwards upon extraordinary occasions : And these they must make either of earth or of rough stone , as ver . 25. both that the worthlessenesse of the matter and form might shew that God would not have them places of his worship for perpetuity ; and likewise that they might be types of Christs humane nature ( for Christ is our altar , Hebr. 13. 10. We have an al●ar , whereof they have no right to eat , which serve the tabernacle ) and of the mean and contemptible condition wherein Christ lived upon the earth , of which the Prophet speaks Isa . 53. 2. He hath no form nor comlinesse ; and when we shall see him , there is no beauty that we should desire him . See the note also upon Exod. 27. 1. In all places where I record my name , I will come unto thee , and I will blesse thee . ] Together with that foregoing precept for the service of God , he addes a promise of his presence , his gracious acceptance of their sacrifices and service , as also his blessing that should attend them thereupon ; onely this is limited to the places that he should choose to put his name there , as he speaks elsewhere : Deut. 12. 5. But unto the place which the Lord your God shall choose out of all your tribes to put his name there , even unto his habitation shall ye seek , &c. And the reason of adding this here seems to be , 1. to restrain them from rearing altars wherever themselves pleased , they must do it onely in places which he should choose to record his name there ; and 2. to restrain them from having any superstitio●s conceits in time to come of these places where altars had been raised for the worship of God : for , saith the Lord , into whatever places you come , if I there appoint you to build an altar , I will accept of your service , and will blesse you in one place as well as in another . And for this very cause it was ( as I before observed ) that the Lord commanded such slightnesse in making their altars , to prevent superstition , that the people might see they were not intended for succeeding times . Vers . 25. Thou shalt not build it of hewen stone . ] See the notes upon the foregoing verses . If thou lift up thy tool upon it , thou hast polluted it . ] Namely by transgressing the commandment of God. Thus that which in mans judgement , and art , should polish it , Gods Law maketh to be a pollution : so is it with humane wisdome in preaching the Gospel , 1. Cor. 2. 4. And my preaching was not with enticeing words of mans wisdome , but in demonstration of the spirit , and of power . Vers . 26. Neither shalt thou go up by steps unto mine altar , &c. ] This was also so given in charge concerning altars to be raised upon extraordinary occasions , and which were not to continue for constant use : for it is evident by the height of Solomons altar , which was ten cubits high , 2. Chron. 4. 1. that the Priests went up offer sacrifices thereon , though doubtlesse they were not such steps as are in ladders , whereon whilest they went up there might be danger of discovering their nakednesse to those that were beneath them ; and though the altar which Moses made for the Tabernacle was but three cubits high , yet it is said that the sacrificers did ascend up to it , and descend down from it , Lev. 9. 22. Aaron came down from offering of the sinne-offering , and therefore there was some kind of ascending to this altar also . Either therefore it is meant of altars suddenly to be raised of earth or unpolished stones upon extraordinary occasions , or else the steps forbidden are not all kind of stairs , but such as are on ladders , whereon there might be danger of discovering the Priests nakednesse , which God would have prevented , 1. for comelinesse , and honesty sake ; and 2. lest any uncomely thing in the Priests should impair the honour of those sacred rites . CHAP. XXI . Vers . 1. NOw these are the judgements which thou shalt set before them . ] That is , the judiciall laws . Vers . 2. If thou buy an Hebrew-servant , &c. ] Divers wayes the Hebrews came to be sold for servants to their brethren : for 1. sometimes being condemned for theft , they were sold by the judges , that so satisfaction might be made to the owner for the goods they had stollen , if otherwise they were not able to make satisfaction , chap. 22. 3. If he have nothing , he shall be sold for his theft ; 2. by reason of poverty they might sell their children for servants , as is ●vident in the 12. verse of this chapter ; or themselves , Lev. 25. 39. And if thy brother that dwelleth by thee be waxen poore , and be sold unto thee , &c. 3. in case of debt which they were not able to pay , they and their children might be sold as servants , for satisfaction of the debt ; whence is that complaint of the poore widow , 2. King. 4. 1. The creditour is come to take unto him my two sonnes to be bondmen ; and that in the parable , Mat. 18. 25. For as much as he had not to pay , his Lord commanded him to be sold , and his wife , and children , and all that he had , and payment to be made . Now in all these cases , here is a law given concerning the time of their service , namely that they should serve those that had bought them onely six years , and that in the seventh year they should set them free . Elsewhere it is evident , that if the year of Jubile fell within the compasse of those six years , their servants were then also to be set free , though it were but a year after they had bought them , Lev. 25. 40 , 41. but otherwise , they were to serve them six years , as here is expressed . Many learned Expositours , indeed the most , conceive that the seventh year , wherein the Hebrew servants were to be set free , was the Sabbaticall year , or the year of release , which was every seventh year , at which time they were to set free their servants , how lately soever they had bought them : And if we thus understand this place , then the meaning of these words is this , If thou buy an Hebrew servant , six years he shall serve , that is , six years is the utmost he shall at any time serve thee , and in the seventh he shall go out free for nothing , that is , when the seventh year , the Sabbaticall year , comes , then however he shall go out free for nothing . But 1. because where the Scripture speaks of this Sabbaticall year , or year of release , as in the 25. chapter of Leviticus , and in the fifteenth chapter of Deuteronomie , we find no expresse Law given for the setting free of servants ; and 2. because according to this exposition of this Law their servants could never serve them six years , unlesse they were sold to be servants immediately after the end of the Sabbaticall year , and it seems manifest that this clause , six years he shall serve , is more generall then so , therefore I rather think that the setting free servants before they had served six years was the peculiar priviledge of the year of Jubile , which was every fiftieth year ; and that the seventh year in this Law intended , when they were to be set free , was alwayes counted from the year when they were first sold to be servants . Now the reason why the Lord would not have the Israelites serve any longer , is expressed elsewhere , Lev. 25. 55. to wit , because they were Gods servants , and so the Lord would teach them to put a difference betwixt his people , and others that were not his people . And though there is mention made here onely of servants bought with money , yet if they became any other way servants to their brethren , as by being taken in the warre , when there came to be any civill warre amongst them , it is probable that by the rule of Analogy this law was extended even to them also . Vers . 3. If he were married , then his wife shall go out with him . ] And so also by the rules of Analogy we may gather , that if he brought children with him , those children should also go out with him . Vers . 4. If his Master have given him a wife , &c. ] Here is an exception added to the former law , concerning the setting free of the wife together with the husband , to wit , that if his Master have given him a wife , in the time of his service ( namely one of his maidservants , either an Hebrew woman , or stranger , both the manservant and maidservant consenting thereto ) and she have born him sonnes or daughters , in this case the man was to be set free alone by himself , and his wife and children were to continue still servants to his Master . Nor yet can we hence inferre , That God approved any mans forsaking his wife : for doubtlesse that Law stood firm which God had established from the beginning , that a man must leave all and cleave to his wife , Gen. 2. 24. and that the bond of marriage should be kept alwayes inviolable , What God hath joyned together let no man put asunder . But for the resolving of this doubt , we must consider , first , that in some cases this might be onely a parting with mutuall consent for a time , because if his wife were a daughter of Israel , bought with money , she also was to be set free at the end of her six years service , if the year of Jubile did not happen before ( Deut. 15. 12. If thy brother , an Hebrew man , or an Hebrew woman , be sold unto thee , and serve thee six years , then in the seventh year thou shalt let them go free from thee ) and then might she return unto her husband : Secondly , that no man was by this law forced to leave his wife ; by continuing in his former service , he might still enjoy her : onely God takes order that when himself is set free , he must not think under that pretence to deprive his Master of her that was his lawfull servant , but should rather endure the inlarging of his own bondage , that he might enjoy her . Thirdly , that this liberty given to a servant set free to go away , and leave his wife behind him , was not an approbation of his forsaking the wife he had taken : at the most , it was but a part or branch of that scope wherein this people were left to themselves , for the hardnesse of their hearts , as Christ saith in another case , Matth. 19. 8. and fourthly , That if the wife , given him in the time of his service , was a stranger of another nation , and happely of another religion , these marriages were never pleasing to God ; and it was his fault that he would yield to marry such a one . Vers . 6. Then his Master shall bring him to the judges , he shall also bring him to the doore , &c. ] To wit , that his Master might prove it fairly and openly , that it was his servants free and voluntary act to continue with him . His Master shall bore his eare through with an aul , and he shall serve him for ever . ] That is , all his life time , to wit , unlesse the yeare of Jubile fall in the mean time : for then indeed all Hebrew servants were absolutely set free together with their children , Levit. 25. 40 , 41. Now for the boring of his eare to the doore , or to the doore-post of his Masters house , it was happely partly to shadow forth how blame-worthy they are that preferre not the liberty of the Gospel before the bondage of the law ; but doubtlesse the main reason was , that his bored eare might be an evidence concerning such a servant , that he had voluntarily disclaimed the priviledge that God had granted him of being set free at the end of six years service : it was not so much a punishment inflicted , as a mark set upon him to witnesse his consent to perpetuall service , and the misery thereof . And indeed a fit signe it was to signifie this . The eare is the embleme of obedience ; because they that are obedient , are willingly ready to hearken to the commands of their superiours , that so they may do what is enjoyned . The boring therefore of his eare was to signifie that he was now tyed to his Masters house , and that as a servant he would be ready alwayes to hearken to his voice in all he should give him in charge : whence is that phrase concerning the obedience of Christ , Psal . 40. 6. Sacrifice and offering thou didst not desire : mine eares hast thou opened , or , bored through , as the word in the originall signifies . Vers . 7. If a man sell his daughter to be a maidservant , she shall not go out as the menservants do . ] That is , she shall not alwayes be tyed to six years service as the menservants are , as is made evident by some particular exceptions which are added in the following verses : This course of parents selling their children is by many reckoned amongst those things which God did not approve but tolerate in this people , because of the hardnesse of their hearts . However Lord did here provide that in case parents , constrained perhaps by extreme necessity , should sell their children , if it were a daughter which they sold , she should not go out as the menservants do : and the meaning , I say , is onely this , that the Law concerning the setting free of such a maidservant should not be in all respects alike with that of menservants , as namely because though ordinarily maidservants were to be set free also at six years end , Deut. 15. 12 , &c. yet sometimes they were to be freed before their six years service was ended ( which menservants never were ) as appears by those cases propounded in the following verses . Vers . 8. If she please not her Master , who hath betrothed her to himself , &c. ] That is , if her Master after he hath bought he● betroth her to himself , and afterwards dislike her , and so repenting of what he hath done will not take her to be his wife ( which was likewise one of those things which God did tolerate in this people , but not approve ) he must let her be redeemed , that is , he must not think to keep her still to be a servant , or sell her to be a servant to others ; at least he must procure her to be redeemed , either by her self , or by her kindred , or by some other that would take her to be his wife . In which case doubtlesse order was taken by the Judges , that it should be done at a very reasonable price : for though the next clause may seem to imply , that he was onely restrained from selling her to one that was not an Israelite , To sell her unto a strange nation he shall have no power ; yet since they might not do that to any Israelite servant whatsoever , therefore by a strange nation here is meant ( as Calvin takes it ) any of another family , though an Hebrew ; or else his selling her to a strange nation is onely expressely forbidden , because the Hebrews would not buy her , knowing it to be contrary to Gods law . And indeed the like favour is granted to a servant whom her Master had marryed , though she were not an Israelite : for concerning such a one the law was , Deut. 21. 14. that her Master should let her go whither she would , but should not sell her and make merchandise of her , because he had humbled her . Vers . 9. And if he have betrothed her unto his sonne , he shall deal with her after the manner of daughters . ] That is , both in the matter of dowry , and in all other things he shall deal with her as if she had been a freewoman . Vers . 10. If he take him another wife , her food , her rayment , and her duty of marriage shall he not diminish . ] Now another case is propounded , What shall be done , if a man having betrothed his servant to himself , or to his sonne ( for both may be here understood ) do not in dislike cast her off , but take him another wife ? This we must not think God approves of , onely he tolerates it for the hardnesse of their hearts ; but in this case he provides that the true wife be not wronged , Her food , her raiment , and her duty of marriage shall he not diminish , which last clause may be meant of dowry , and all other things due by marriage covenant ; but doubtlesse that which S t Paul calls due benevolence , 1. Cor. 7. 3. is included , and indeed principally ( if not onely ) intended . Vers . 13. If a man lie not in wait , but God deliver him into his hand ; then I will appoint thee a place whither he shall fly . ] To wit , the altar , whilest they were in the desert ; in Canaan , both the altar and the cities of refuge also . Vers . 16. And he that stealeth a man and selleth him , or if he be found in his hand , &c. ] This law is again repeated by Moses , though in tearms somewhat different , Deut. 24. 7. If a man be found stealing any of his brethren the children of Israel , and maketh merchandise of him , or selleth him , then that thief shall d●e ; so that by comparing them together we may see , first , That though this place speaks generally of stealing a man , yet it is meant onely of stealing those that were their brethren of Israel : There was doubtlesse some punishment inflicted on those that stole servants that were strangers of another nation , to wit , according to the punishment of other thefts ( for their servants were their money ) but it was onely the stealing of Israelites , whether men or women , that was punished with death : secondly , That whereas it is said here , He that stealeth a man and selleth him , or if he be found in his hand , he shall surely be put to death , the meaning is not , that though the manstealer had not yet sold his brother whom he had stollen , but had him still in his own possession , he should notwithstanding be put to death , no lesse then if he had sold him ( for the law in Deuteronomi● doth plainly enough intimate that the man-stealer was onely to be put to death , in case that he had sold , and made merchandise of his brother whom he had stollen ; and indeed when the party stollen might be restored , and had not yet endured the misery of being sold for a slave , it is not probable that the thief was in this case to be put to death ) but the meaning is this , that though it could not be proved against the manstealer that he had sold him , yet if it could be proved that he had been in his ●and , it should be taken for granted that he had sold him , and he should be put to death : and thirdly , That the reason why this theft alone was punished with death amongst the Isra●lites , we may well conceive to have been this , to wit , because it was such a debasing of man , made after Gods image , and much more of Gods people redeemed from bondage by his outstretched arm , to be sold as beasts ; and because the miseries which such poore wretches endured in bondage were indeed worse then death , especially when they were sold to heathens ( of which this law was meant ; for they could not hope to conceal their theft if they sold them in the land of Israel ) where no mercy could be expected , and where besides their souls were exposed to manifest peril . By all which we may likewise gather what a grievous sinne it is to bring men into the worse bondage of sinne and Satan , or of subjecting the conscience of Gods people to be in thraldome to men , of which the Apostle speaks , 1. Cor. 7. 23. Ye are bought with a price , be not ye the servants of men . Vers . 17. And he that curseth his father or his mother shall surely be put to death . ] By cursing here is not meant onely expresse imprecations , when a child should wish any mischief might befall his father or mother , nor yet any unreverent and undutifull language , but all kind of malitious reviling speeches , whether by way of imprecation or otherwise , as manifestly argued a contempt of their parents : and therefore we see that Solomon saith , with respect doubtlesse to this law , The eye that mocketh at his father , and despiseth to obey his mother , the ravents of the valley shall pick it out , &c. Prov. 30. 17. and Christ having joyned this law with the fifth Commandment , Matth. 15. 4. God commanded saying , Honour thy father and thy mother ; and he that curseth father or mother let him die the death , he applyeth it to the condemning of that Tradition of the Pharises , who allowed men to withhold necessary sustenance from their parents , so that what they withheld from them they gave to the Temple , and concludes that hereby they made the commandment of God of none effect by their Tradition : whence it is manifest that by the judgement of Christ they transgresse this law , and deserve death before God , that shall either revile their parents , or under the pretence of any religious vow shall whithhold from them that relief which by the law and light of nature they are bound to afford them . Vers . 18. If men strive together , and one smite another with a stone , &c. ] That is , by throwing any thing at him , or by the stroke of any thing held in his hand . Vers . 19. If he rise again , and walk abroad upon his staff , then shall he that smote him be quit , &c. ] That is , if he recover so farre as to go forth though weakly , he that struck him shall not be put to death , though he die afterward . Vers . 20. If a man smite his servant or his maid with a rod , &c. ] Some Expositours understand this law thus , that if a man , with any thing fit to give correction with , do correct or beat his manservant or maidservant , yet if he do it so immoderately that the servant dies under his hands , he shall be punished , to wit , as a man-slayer , with death : for the word in the originall signif●eth , he shall be avenged , and the vengeance to be in●licted by the civill magistrate was the putting them to death that had wilfully been the death of others . Now this law was concerning servants that were not Israelites : for it is meant of servants that were absolutely their Maste●s money , as is expressed in the following verse , which the Hebrew servants were not , but were onely bought for a time ; and for Hebrew servants there is another law given , Levit. 25. ●9 . If thy brother that dwelleth by thee be waxen poore and be sold unto thee , thou shalt not compell him to serve as a bondservant , &c. But now others again hold that the Israelites were not to be put to death for this correcting their servants here spoken of , to wit , when their servants dyed under their hands . And indeed it may well be questioned why it should not be said here as in other laws of that nature , he shall surely die , but onely , he shall be surely punished , if it were not purposely done because in this case the guilty party was to be left to the wisdome of the Judges to be punished as they should see cause . Vers . 21. If he continue a day or two , he shall not be punished ; for he is his money . ] That is , it may be thought he intended not to bring that losse upon himself , by killing him whom he had purchased with his money : and since it may well be judged that he did not do it willingly , even the losse of his servant , bought with his money , shall be deemed sufficient punishment . Vers . 22. If men strive , and hurt a woman with child , so that her fruit depart from her , and yet no mischief follow , &c. ] That is , if a woman with child come in to help her husband , or friend , when men are fighting together , or to part them , or upon any other occasion be nigh them , and so do casually receive some hurt , and by that means miscarry , yet so as that no mischief follow thereupon , that is , neither the woman nor child die , or be maimed , in this case the party that was the cause of the womans miscarrying shall pay such a penalty as the womans husband will lay upon him ; onely it is in the next clause provided that the womans husband shall not be his own judge , but shall onely require to have such or such a penalty imposed upon him , which shall there be accordingly awarded him by the judge , and he shall pay as the judges determine ; whereby also is implyed , that the judges had power to moderate the penalty , if the womans husband demanded that which was unre●sonable . Vers . 23. And if any mischief follow , then thou shalt give life for life . ] Whether of the mother , or child having shape and life , as appears by that which follows . Vers . 24. Eye for eye , tooth for tooth , hand for hand , foot for foot . ] This was the law amongst the Hebrews , which we call the law of Retaliation , whereby the Magistrate was authorised to punish man that had done voluntarily any hurt to their neighbours , according to the hurt which they had done them : And it was doubtlesse most equall ▪ as those times were , and frequently practised amongst them ; yet withall very probable it is that it was in the Judges power in some cases to allow a change or commutation of this penalty , and in stead of this to award a pecuniary mulct or fine of money : first , Because in some cases the law of retaliation could not be equall ; as for example , If a man that had but one eye should put out one of his neighbours eyes , the putting out of this mans onely eye in l●ew thereof would not be perfectly equall ; or if the man that had cut off his neighbours arm were of such a weak constitution , that it was altogether unlikely that he should escape death if his arm should be cut off too , by way of punishing that harm he had done his neighbour : s●condly , Because that law , Numb . 35. 31. Ye shall take no satisfaction for the life of a murderer which is guilty of death , may seem to imply that except onely in that case of life and death they were allowed to take satisfaction in stead of corporall punishments : thirdly , Because it is evident in the thirtieth verse of this chapter , that when a mans ox had killed a man after warning had been given to the owner to keep him in , though the owner was by the law to be stoned , yet the Judges were allowed in some cases not to adjudge him to be stoned , but in stead thereof to impose a summe of money : whence by the rule of analogy we may conceive , that in this case of taking eye for eye , and tooth for tooth , &c. the Judges had likewise the same liberty . In Matth. 5. 39. our Saviour having repeated this law , addeth , But I say unto you that ye resist not evil ; whereby he never intended to abolish this law , but onely to clear it from the false exposition of the Jews , who thence took unto themselves liberty for private revenge , which Christ condemnes , and rather enjoyns his discipiles to bear patiently any wrong done them then to be Judges and revengers in their own cause . Vers . 26. He shall let him go free for his eyes sake . ] And so also for the losse of any other member , the chiefest the eye , and the meanest the tooth , being onely expressed . Vers . 28. If an ox gore a man or a woman that they die , then the ox shall be surely stoned , &c. ] One kind of beast ( most usuall amongst the Hebrews ) is here put for all . Vers . 31. Whether he have gored a sonne , or have gored a daughter , &c. ] The same punishment that was allotted in the former verses , for the punishment of him whose ox had killed any man or woman of grown years , is here also allotted , though it be onely a mans child , whether sonne or daughter , that is killed by such an ox . Vers . 32. If an ox shall push a manservant or a maidservant , he shall give unto their Master thirty shek●ls . ] The price at which Christ was valued , who became a servant for our sakes , is here appointed to be paid in liew of a servant killed . Vers . 33. And if a man shall open a pit , &c. ] Some conceive , that this must onely ▪ be meant of pits mad● in open and publick wayes , not of those which men digged in their own private grounds . And whereas there is no punishment appointed in case a child or any man or woman in the dark should fall into such a pit , it is probable that this was left to the judges to be determined proportionably to that which is determined in this and the former law , vers . 28. 29 , 30. CHAP. XXII . Vers . 1. IF a man shall steal an ox , or a sheep , and kill it , or sell it , &c. ] For the understanding of this law , we must know first , that what is here said concerning the stealing of ox or sheep , must also by the rule of proportion be understood concerning any other cattel , the ox and sheep being onely mentioned , because they were the chief , and therefore vers . 4. the asse is also mentioned ; secondly , that upon the thief that stole cattel a greater fine was set , then upon him that stole other things : for those that stole other things were onely allotted to pay double . vers . 7. but those that stole cattel were to restore fourefold , or fivefold ; and the reason was , because mens cattel being left abroad were most in danger ; and therefore such theft was to be restrained with the greater severity ; thirdly , that the reason why fourefold or fivefold restitution was enjoyned in case the cattel stollen were killed , or fold , whereas if they were found in the hands of him that stole them , he was onely to restore double , vers . 4. was , because in him that had the cattel still with him there might seem to be some remorse , or simplicity , but in him that killed or sold it there seemed to be more cunning and boldnesse ; and besides , the owner was put to the greater charge or trouble in finding it out , and therefore his penalty was the greater ; and fourthly , that the thief was to restore five oxen for an ox , and but foure sheep for a sheep , because the losse of an ox was the greater losse , and besides the owner lost the labour of his ox , and therefore was this theft to be restrained with somewhat the greater severity . Vers . 4. He shall restore double . ] That is , in case he hath not made away the ox or sheep , &c. he shall restore that which was stollen , and another as good , or the full value of it . And indeed double restitution was the ordinary penalty of theft , unlesse in the case before mentioned , when they stole cattel , and afterwards killed or sold them : for so it is expressely said concerning those that stole other things , in the seventh verse of this chapter , If the thief be found , let him pay double . And though it be said Prov. 6. 30 , 31. Men do not despise a thief if he steal to satisfie his soul when he is hungry ; But if he be found , he shall restore sevenfold ; yet I do not thence conclude , that in the dayes of Solomon theft was more severely punished then God by his law had appointed , but rather conceive that by those words , he shall restore sevenfold , is onely meant that he should abundantly satisfie him , as the phrase is elsewhere used , not for a set quantity , but for the abundant doing of any thing , as Psal . 79. 12. Render unto our neighbours sevenfold into their bosome their reproch wherewith they have reproched thee , O Lord. Vers . 5. If a man shall cause a field or a vineyard to be eaten , and shall put in his beast , &c. ] Under this particular expressed , all kind of hurting another mans ground is here forbidden , as with trampling of cattel , &c. yet it is not punished as theft , because it might be do●e unwillingly . Vers . 7. If a man shall deliver unto his neighbour money , or stuff , and it be stollen , &c. ] To wit , of trust , and for no reward but of friendship . Vers . 8. If the thief be not found , then the Master of the house shall be brought unto the Judges , &c. ] To wit , to have it cleared either by witnesses , or the oath of the party , as ver . 11. ( whose oath it was fit should be taken , since the owner had trusted him with his goods ) whether the goods left with him were indeed , as he pretended , stollen from him , or whether he had himself made them away . Vers . 9. For all manner of trespasse , whether it be for ox , for asse , for sheep , for raiment , &c. ] This is a generall law inserted concerning the power of the magistrate in deciding controversies of this kind , that so it might not be repeated in every severall law : As he had before ordered concerning dead things , as money or stuff committed to the trust of any man , if any difference did grow betwixt the owner and the party entrusted , the magistrate must decide it ; so here he shews that in the same manner in other trespasses , as if cattel were committed to a friends trust , and were lost , or if any thing lost by the owner were denyed by the party that found it , or in any other trespasse , the magistrate must still award how it shall be : So that this Law doth not as the former and following Laws shew how the Judge should determine , in what cases he should condemne men to pay double , and in what cases he should absolve them ; but onely takes order that the Judge should determine such differences , and as he did absolve or condemne any man to pay double , so it should be , he shall pay double unto his neighbour , that is , the party accused , if found guilty ; and happely the party falsely accusing , by virtue of that Law , Deut. 19. 16 , 19. If a false witnesse rise up against any man , to testifie against him that which is wrong ; Then shall ye do unto him , as he had thought to have done unto his brother . Vers . 10. If a man deliver unto his neighbour an asse , or an ox , or a sheep , or any beast to keep , and it die , &c. ] As before concerning dead goods , so here concerning cattel committed to the keeping of a friend , the Law appoints how the judges must determine , to wit , that in case such cattel die , or be hurt , or by force driven , not stollen away , no man seeing it , but the keepers ; because those losses are not to be prevented by the keepers care , therefore the owner most bear them . Vers . 12. And if it be stollen from him , he shall make restitution unto the owner thereof . ] Dead goods stollen from the keeper were not to be made good to the owner , ver . 8. yet cattel must be restored : the reason is , first , because there might be some neglect in keeping cattel abroad , which cannot be so likely of things laid up in a mans dwelling house : secondly , it is most likely they were paid for keeping cattel ( because it required watching and charge ) and then it was just they should make it good , through whose neglect it was stollen away . Whence is that of Jacob , Gen. 31. 39. Of my hand didst thou require it , whether stollen by day , or stollen by night . Vers . 14. And if a man borrow ought of his neighbour and it be hurt or die , &c. ] The Law here concerning things borrowed that are lost or hurt whilest they were with the borrower is this , That if the owner were by when the thing borrowed did miscarry the borrower should not make it good , because the owners presence made it manifest that the mischief could not be prevented ; But if the owner were not by , then the borrower was to make it good . Nor was the severity of this branch of the Law unequall . For however it might miscarry without any neglect of the borrower though the owner was not by , yet it was fit that such a penalty should by Law be imposed to prevent all fraudulent dealing in the borrower , and to make him the more circumspectly carefull of the thing he borrows ; and so likewise by this means men had the more encouragement to lend freely . Vers . 15. If it be an hired thing it came for his hire . ] That is , if it were not borrowed gratis , but hired , then though it miscarry and the owner be not by , he that hired it shall not make it good . Vers . 16. If a man entice a maid that is not betrothed , and lie with her , &c. ] If a maid were betrothed , it was death to lie with her , Deut. 22. 23 , 24. If a damsel that is a virgin be betrothed unto an husband , and a man find her in the city , and lie with her ; ye shall stone them with stones that they die : but this Law is concerning the defiling of a maid that is not betrothed , in which case it is here provided that if a man entice a maid , either by promise of marriage , or otherwise , and lie with her , he was to endow her , and marry her ; and in case her father refused to let him marrie her , he was then to pay her a summe of money , according to the dowry of virgins , that is , according to her estate and condition , as dowries used to be given with maids of like parentage and estate . There is another Law much like this , Deut. 22. 28 , 29. to wit , that if a man did find a damsel , a virgin not betrothed , and did lay hold on her and lie with her , and they were found , he was then to marry her , and might never asterwards put her away , and was withall to pay unto the maids father fifty shekels of silver . To shew the disference betwixt these two Laws , some say that this here is meant of such as by enticing maids did perswade them to consent and so lie with them ; but that the Law in Deuteronomie is meant of such as did defile maids without their consent , & that therefore a greater penalty is allotted to those there , then to these here that had the consent of the maids they defiled . But because it is most probable that violent rapes , where the maid no way consented , were alwayes amongst this people punished with death , therefore I cannot think that that Law in Deuteronomie is meant of those that ravished maids : Rather the difference betwixt these Laws consists in this , That in that place of Deuteronomie the Law speaks of defiling maids ▪ that being occasionally laid hold on , yielded presently to the lust of him that defiled them , not being beforehand allured and perswaded by degrees ; and that this speaks of such as did entice maids with promise of marriage , and so defiled them ; and in this case the Law is not so severe . Indeed here nor there is there any punishment at all appointed for the woman , though her sinne was great ; and that because besides that the losse of her virginitie was a brand of ignominy to her , and the hope of marriage might chiefly deceive her , being under her fathers power , and having nothing of her own , she could not be chargeable with paying any mulct of money . Vers . 18. Thou shalt not suffer a witch to live . ] The word here used in the originall is in the feminine gender , a woman-witch , to intimate that women in this case were not to be pittied : But elsewhere the same is decreed both concerning men and women , and withall it is expressed by what kind of death they were to die , to wit , that they were to be stoned : Lev. 20. 27. A man or a woman that hath a familiar spirit , or that is a wizard , shall surely be put to death , they shall stone them with stones . And some adde that this Law against witches is set next after those against fornication , because it was usuall in those times with men by witchcraft to winne the hearts of maids to them . Vers . 20. He that sacrificeth unto any God , save unto the Lord onely , he shall be utterly destroyed . ] Or , Anathematized , that is , put to death without mercie , destroyed as an execrable and cursed thing . Vers . 25. If thou lend money to any of my people that is poore by thee , thou shalt not be to him as an usurer , &c. ] To such as these we are bound to lend , not expecting so much as the principall , if they be not able to pay , much lesse the use : Luke 6. 34 , 35. And if ye lend to them of whom ye hope to receive , what thank have ye ? &c. But love ye your enemies , and do good , and lend , hoping for nothing again , &c. Vers . 26. If thou at all take thy neighbours raiment to pledge thou shalt deliver it unto him by that the sunne goeth down . ] That is , which he lieth in by night , as is evident in the next verse , for that is his covering onely ; yet under this is comprehended all other garments and other things whereof he hath present use , as tools to work with , &c. which must be restored against the time he should need them ; and therefore also such things as were of continuall use , they might not at all take for pawns , whereof an instance is given , Deut. 24. 6. No man shall take the nether or upper milstone to pledge . And indeed this which is here enjoyned , that they should at the going down of the sunne deliver back their neighbours bed-clothes , which they had taken for a pledge , it was all one in effect as if they had been enjoyned not to take any such necessaries of them to pledge : for doubtlesse it is meant of an absolute restoring them without any expectation of receiving them again , there being nothing fonder then that which some would have to be the meaning of these words , that every night the lender was to restore them these pledges for their use , and then in the morning to take them back again , which would have been a continuall trouble to the lender without any the least advantage to him ; and if they must absolutely restore them at sunne-setting , it was to no purpose to take them at all . But however all this must be understood of the pawns of poore people , that had not variety , and so were forced to pawn those things which they could not be well without when the time came that they were to use them ; and not of rich men that had variety , as is evident , Deut. 24. 12. If the man be poore thou shalt not sleep with his pledge ; where also another Law is given concerning pawns , ver . 10 , 11. to wit , that the lender might not go into his brothers house , and take what pawn he pleased , but must stand abroad , and take that pledge which should be brought out to him . Vers . 28. Thou shalt not revile the Gods , &c. ] That is , those that sit in the place of judgement , the judges , as it is in the margin of our Bibles ; for so it is explained in the following clause , nor curse the ruler of thy people : for these in the Scripture are called Gods , as Psal . 82. I have said , Ye are Gods , &c. to wit , because they are Gods Vicegerents upon earth , and they have as it were an impression of Gods majesty upon them , in whose stead they are , and whose name they bear . And hence I conceive it is evident that S. Paul spake that ironically , Act. 23. 5. I wist not , brethren , that he was the high priest : for it is written , Thou shalt not speak evil of the Ruler of the people : for could we conceive that S. Paul knew not the high priest , which is altogether unlikely , yet he knew that he was one of the judges , for so much his own words discover , Sittest thou to judge me after the Law , and commandest me to be smitten contrary to the Law ? So that it was no excuse for him to say he knew not that he was the high priest , because however being one of the judges it was against this Law to revile him : And therefore I say , though perhaps those that heard him speak those words understood that he spake them by way of excusing himself , yet he spake them ironically , by way of derision and scorn , as disdaining that he should be accounted Gods high priest , or should sit in the seat of justice , that would so unjustly command his officers to smite him on the mouth : which will yet seem the more probable , if we consider how farre that Ananias was , of whom he spake , from having any true right to that place and power , to which he pretended , when Christ had abolished the Legall priesthood . Vers . 29. The first-born of thy sonnes shalt thou give unto me . ] See the notes upon Exod. 13. 1 , 2 , and 13. Vers . 30. Seven dayes shall it be with his damme , on the eighth day thou shalt give it me . ] To wit , because till the eighth day it was not fit for the priests use , for whom the first-born of their cattel were intended , yet doubtlesse when they saw cause they might keep them a while longer , so they did not delay the bringing of them , as being unwilling to give them to the Lord , nor were bound precisely to the eighth day , onely they might not bring them sooner : for so we find it was in the like case of bringing their sacrifices , Lev. 22. 27. It shall be seven dayes under the damme , and from the eighth day and thenceforth it shall be accepted for an offering made by fire unto the Lord. Vers . 38. Neither shall ye eat any flesh that is torn of beasts in the field , &c. ] This restraint of the Israelites from eating that which was torn of beasts was , 1. because all flesh of beasts that was not rightly purified from the bloud was unclean by the Law ; 2. because the bodies of clean cattel became legally unclean by being torn by wild beasts of prey which were all unclean ; and 3. to teach the Israelites by abhorring the flesh of beasts thus killed , to abhorre all rapine and cruelty , as sinnes most odious in the sight of God. CHAP. XXIII . Vers . 1. THou shalt not raise a false report . ] Some reade this clause as it is in the margin , Thou shall not receive a false report : The word in the originall will bear both interpretations : and indeed if it be a sinne to raise , that is , to be the first authour of a false report ; then must it needs be also a sinne to receive such a report , and so to carry it and spread it abroad amongst others . Put not thine hand with the wicked to be an unrighteous witnesse . ] That is , afford not thine help and aid to those that combine themselves together to accuse any man falsely before a magistrate ; for he that lends a helping hand to the furtherance of any such wickednesse may in that sense be said to put his hand to it . Yet because it is manifest that the Lord here speaks of helping by bearing false witnesse , it may well be that this phrase , put not thine hand , may be used here with reference to that ancient rite of mens putting forth their hand to lay it upon something when they were to take an oath , as Abrahams servant put his hand upon his masters thigh , Gen. 24. 2. and as we use to lay our hands upon a Bible when we swear . Vers . 2. Neither shalt thou speak in a cause to decline after many to wrest judgement . ] That is , neither must the judge respect the multitude of the parties friends upon whom sentence is to passe ; nor the multitude of the judges that consent to wrong judgement ; nor must witnesses , or any other , either for fear or favour of the many oppose the truth . Vers . 4. If thou meet with thine enemies ox , or his asse agoing astray , thou shalt surely bring it back to him . ] This is also meant of bringing home any other thing that is lost . Deut. 22. 3. In like manner thou shalt do with his asse , and so shalt thou do with his raiment , and with all things of thy brothers which he hath lost , &c. Vers . 5. If thou see the asse of him that hateth thee lying under his burden , &c. ] This is also meant of relieving the cattel any way endangered . Vers . 7. Keep thee farre from a false matter , &c. ] Though all lying be sinnefull , and may be here implicitely forbidden ; yet I conceive that which is here directly and principally forbidden , is lying in or at the seat of justice , as is manifest by the following clause , and the innocent and righteous slay thou not ; which must needs be meant of innocent mens being put to death by means of unrighteous judgement : so that the principall thing intended in this Law is , that judges should be marvellous shy either to admit of a false testimony from others , or to give false judgement themselves especially when it is against the life of a man. For I will not justifie the wicked . ] These words imply two reasons , why judges must take heed of false judgement , and of condemning the innocent and righteous . 1. Because the judge is not to do in Gods name what the Lord will not do ; and God will not justifie the wicked and so condemne the righteous : 2. Because the Lord will not justifie such wicked judges , as condemne the righteous , when they come before his Tribunal . Vers . 11. But the seventh year thou shalt let it rest and lie still . ] That is , neither plow it , nor sow it , nor gather those fruits which should this year grow of themselves : for so we find this Law more fully expressed , Levit. 25. 20. And if ye shall say , What shall we eat the seventh year ? Behold we shall not sow , &c. Where their distrust of want of food is answered with a promise that in the sixth year the Lord would cause the earth to yield enough for three years ; Then will I command my blessing upon you in the sixth year , and it shall bring forth fruit for three years . Now God appointed this Sabbath year , first to give rest to the land ( and it was a signe of a very fruitfull countrey if it lay fallow but once in seven years ) secondly , to give rest to the servants , who had by this much ●ase every seventh year ; Thirdly to provide for the poore , who now gathered freely of the fruit of every mans ground for their present use , and this was given to the Lord who gave them the land ; Fourthly , that they all might have the more liberty to exce●cise themselves in holy things , as the learning of the Law , which was this year with more then ordinary solemnity to be read in the audience of all the people , Deut. 31. 10 , 11 , 12. And Moses commanded them , saying , At the end of every seven years thou shalt reade this Law before all Israel , &c. And fifthly , that it might be a memor●all of the creation and Gods rest on the seventh day , and a shadow of our rest in Christ , and that the rest of the land might teach how exact God is in requiring his Sabbaths . That the poore of thy people may eat . ] Namely such corn as grew this year of it own accord ( as it used to do in some good store in those countreys ) of the grains scattered in the former harvest , as also the fruit of their vineyards , and oliveyards , &c. and of this the owners might eat as well as the poore , Levit. 25. 6. And the Sabbath of the land shall be meat for you , for thee and for thy servant , &c. though they might not gather and store it up . Vers . 12. Six dayes thou shalt do thy work , and on the seventh day thou shalt rest , &c. ] One reason of repeating this Law here may be well thought to be this , to let them know that they were not exempted from the peculiar sanctifying of the seventh day on this Sabbath y●ar , but were rather bound more religiously to keep it holy ; and also besides by placing it amongst the judiciall Laws , the magistrate was enjoyned to see that it was kept . Vers . 13. And make no mention of the names of other gods , &c. ] That is , let them be so abominable to you , that you may detest to make any mention of them , that it may be irksome to you to name them or hear them named . We must not think that it was to the Israelites or is to us a breach of this Law any way or upon any occasion to name the gods of the heathens , for we see they are often named in the Scripture . The meaning of this Law we may gather from that place of the Apostle , Eph. 5. 3. But fornication and all uncleannesse or covetousnesse let it not be once named amongst you . For as the Apostles meaning there is onely that those horrid sinnes should be an abomination to them ; so here the Lords meaning is onely that they should abhorre all false gods so as to d●test their very names , and of this detestation of Idols is that spoken , Hos . 2. 17. I will take away the names of Baalim out of her mouth , and they shall no more be remembred by their name . Vers . 15. And none shall appear before me empty . ] To wit , at the feast of unleavened bread , and so also at neither of the three feasts , whereon they were all bound to appear before the Lord. See Deut. 16. 16 , 17. Vers . 16. And the feast of harvest . ] Called also the feast of weeks , or , of sevens , Exod. 34. 22. And thou shalt observe the feast of weeks , &c. To wit , because it was seven weeks after the former feast , upon the fiftieth day following , called thereupon Pentecost ; and it was celebrated not onely in remembrance of the giving of the Law , which was given the fiftieth day after their going out of Egypt , but also by way of thanksgiving for their harvest : and therefore the first bread or loaves of the new fruit was then offered , Levit. 23. 16 , 17. Even unto the morrow after the seventh Sabbath shall ye number fifty dayes , &c. Ye shall bring out of your habitations two loaves , &c. as in the end of the Passeover , the first eares of corn . And the feast of in-gathering , which is in the end of the year , &c. ] The feast of in-gathering , to wit of all the fruits , not onely corn which was before inned , but all other fruits , as wine , and olives , &c. It was also called the feast of boothes , or , of tabernacles , Levit. 23. 24. The fifteenth day of this seventh moneth shall be a feast of tabernacles , &c. and the time allotted for this feast is said here to be in the end of the year , because though Abib was appointed to be the first moneth for the computation of those things that concerned religion , as their holy fea●ts , &c. yet the moneth Tisri , the seventh in this account , was yet the first moneth for their civill affairs ; and so the feast of tabernacles being kept in this moneth , when one year was ended and another began , therefore it is said to be in the end of the year . Now this feast was kept , first in remembrance of Gods favour to them in the wildernesse , when they dwelt in boothes , Levit. 23. 43. I made the children of Israel to dwell in boothes , when I brought them out of Egypt , &c. And secondly , to shew their thankfulnesse for the fruits which in this moneth they reaped , Deut. 16. 13 , 14. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn , and thy wine : And thou shalt rejoyce in thy feast , &c. And thirdly , to figure out Christs coming into the world at this time of the year , to dwell in the tabernacle of our flesh , John 1. 14. And the Word was made flesh , and dwelt among us , &c. and their being strangers and travellers here in this world . Vers . 17. Three times in the year all thy males shall appear before the Lord thy God. ] That is , at the three great feasts before mentioned , the feast of unleavened bread , the feast of harvest or Pentecost , and the feast of in-gathering , called also the feast of tabernacles ; then all the males were enjoyned to appear before the Lord , and that in the place which he should choose , Deut. 16. 16. namely , all that were able : for those that were sick , infants and aged men , were doubtlesse excused . And though onely the males were by this law tyed to this service , because women had many occasions to keep them at home ; yet even the women might if they pleased go up unto these feasts , and often doubtlesse did : for so it is sa●d of Hannah , the mother of Samuel , 1. Sam. 2. 19. She came up with her husband to offer the yearly sacrifice ; and of the virgin Mary , Luke 2. 41. Now his parents went to Jerusalem every year at the feast of the Passeover . As for the place where they met together , it was doubtlesse first the tabernacle , and afterward the temple ; because there God dwelt , as it were , amongst his people ; and therefore there it is said they should appear before the Lord. And though it may seem somewhat questionable where they met to keep these feasts , all the time the ark was in one place and the tabernacle in another ( as it was for many years after the ark was taken and carried away by the Philistines ) yet upon good consideration I think we may well conclude that they were kept where the tabernacle was , because there was the altar of burnt-offerings , and the offering of sacrifices was a main part of the holy service of these feasts . Vers . 18. Thou shalt not offer the bloud of thy sacrifice with leavened bread , &c. ] Because the very same words almost are repeated Exod. 34. 25. onely there the Passeover is expressely mentioned , Thou shalt not offer the bloud of my sacrifice with leaven , neither shall the sacrifice of the feast of the Passeover be left unto the morning ; therefore the most and best Expositours do understand this place particularly of the Paschall Lambe , to wit , that they might not eat any leavened bread with the Passeover , and that they might not leave any part of the Paschall Lambe untill the morning ; the fat being here by a Synecdoche put for all , and specially mentioned , because this in all sacrifices was offered to God. Yet I see not why this place may not be understood generally of all sacrifices ; since it is evident , first , that leaven was forbidden in all meat-offerings , which were alwayes offered together with their sacrifices : Levit. 2. 11. No meat-offering which ye shall bring unto the Lord shall be made with leaven ; for ye shall burn no leaven , nor any honey in any offering of the Lord made by fire . And secondly , that though the flesh of some sacrifices might be eaten the next day , yet the fat thereof was to be presently burnt upon the altar . See Levit. 7. 2 , 3. Vers . 19. Thou shalt not seethe a kid in his mothers milk . ] Either this must be literally understood according to the very words , that they might not seethe a kid , or a lambe , &c. in the milk of the damme , because this had some appearance of cruelty , which the Lord by this ceremony taught them to abhorre ; and indeed upon the same ground other like laws were given this people , as Deut. 22. 6 , 7. If a birds nest chance to be before thee in the way , &c. thou shalt not take the damme with the young . Or else rather it must be understood concerning the age of the kid , to wit , that they might not offer a kid to the Lord , or eat it themselves , whilest the flesh was onely ●erely a milky frothy substance , thereby to teach them to avoid all foolish intemperancie and delicacie in their feeding : and upon this ground they were forbidden to bring the first-born of their cattel , or any other sacrifice , till they were eight dayes old ; because so long they were but as the dammes milk . Vers . 20. Behold I send an Angel before thee , to keep thee in the way , &c. ] That is , the promised Messiah , the sonne of God , and Angel of the covenant , Mal. 3. 1. Who led them by day in the pillar of a cloud , and by night in a pillar of fire , and at last brought them into the land of Canaan ; of whom it is said , 1. Cor. 10. 9. that the Israclites in the wildernesse tempted him , and so were justly destroyed by him , therein finding that verified which the Lord here saith , vers . 21. that he would not pardon their transgressions . Vers . 21. For my name is in him . ] That is , he is the Lord Jehovah as I am , of the same Essence , Power , Majesty , and Authority : for so it is said of Christ , Heb. 1. 3. that he was the brightnesse of his Fathers glory , and the expresse image of his person , and one God with him , The Father is in me , and I in him , saith Christ , John 10. 38. God was in Christ , reconciling the world unto himself , saith the Apostle , 2. Cor. 5. 19. And so it was prophecied of him , Jer. 23. 6. This is his name whereby he shall be called , The Lord our righteousnesse . Vers . 28. And I will send hornets before thee , &c. ] This may be meant of stinging terrours , wherewith God struck the hearts of the Canaanites ; or it may be understood literally of true hornets sent before the Israelites , and the rather , because first God had spoken of the fear wherewith the Canaanites should be stricken in the former verse ; and it is not usuall in the Scripture to expresse any thing plainly first , and then afterwards figuratively and obscurely . And secondly he tells the Israelites that God had done this for them which he had promised . See Josh . 24. 12. Vers . 31. And I will set thy bounds from the red sea , &c. ] The bounds of the promised land are here set down , to wit , first their Eastern bound , which was the red sea ; and secondly the sea upon which the land of the Philistines lay , called the Mediterranean sea , which was their West border ; and thirdly the desert , which lay on the South of Canaan , to with the desert of Shur or Paran , which was their South border , on which side ran the river of Sychar , Josh . 13. 3. called the river of Egypt , Gen. 15. 18. for it runs out of Nilus into the Mediterranean sea : and therefore this also is there made the Southern bound ; and fourthly the river , which is the great river Euphrates , which was the North bound . CHAP. XXIV . Vers . 1. ANd he said unto Moses , Come up unto the Lord , &c. ] God having given Moses those judiciall laws set down in the former chapters , and Moses being now to carry them to the people , upon their consent to make a covenant betwixt God and them ; the Lord before his departure gives him this command for his coming up again with Aaron , Nadab , Abihu , and seventy of the Elders of Israel , appointing him to leave the people at the foot of the mount , but to bring up Aaron and his two eldest sonnes and the seaventy Elders into the mo●nt , that is , a little way up into the mount , where they might be eye_witnesses of part of Gods glory , as is expressed afterwards , vers . 9 , 10. being to approch nearer to the Lord then the people were ; and then there to leave them also to worship afarre off , whilest Moses went up higher to the top of the mount , into the dark cloud , vers . 18. for so it followeth , vers . 2. Moses alone shall come near the Lord , but they shall not come nigh . It is questioned by Expositours who these seventy Elders were : W● reade of seventy Elders that w●re chosen to bear part of the government with Moses , and received therefore from the Lord an extraordinary measure of gifts of Gods spirit to enable them thereunto , as you may reade Numb . 11. 16 , 17. but that was done after the camp was removed from Sinai , and pitched in Kibroth-Hattaavah , as it is Numb . 11. 34. which was the next station beyond Sinai : Numb . 33. 16. And they removed from the desert of Sinai , and pitched at Kibroth-Hattaavah . Nor can it be meant of those Judges chosen by Moses before this , by the counsel of Jethro , as you reade Exod. 18. 25. they were doubtlesse farre more then seventy , seeing there were amongst them Rulers over every ten families amongst all the tribes . I● sufficeth us therefore to know , that whereas there were alwayes , even when they were in Egypt , certain Elders in every tribe that were principall men amongst them ▪ God now appointed that of these seventy should come up with Aaron and his sonnes into the mount : and these happely were chosen both now for witnesses , and afterwards at Kibroth-Hattaavah for helpers to Moses in his government : yea some adde , that God appointed seventy rather then any other number , as a memoriall of the seventy souls that went down with J●cob into Egypt , and consequently of Gods blessing upon them in bringing them within a few years to so great a multitude . Vers . 2. Neither shall the people go up with him . ] That is , they shall not at all go up into the mount , as Aaron and the Elders did . Vers . 4. And Moses wrote all the words of the Lord , &c. ] To wit in a book . See Hebr. 9. 19. The ten commandments in the stone tables were written by the finger of God himself , but the judiciall laws Moses wrote in a book . And thus covenants agreed upon betwixt party and party are usually committed to writing . And builded an altar under the hill , and twelve pillars , &c. ] Both the altar and the pillars were outward sacramentall signes of the covenant which was now to be established betwixt God and his people ; the altar representing God in Christ , the first and chief party in the covenant ; and the twelve pillars , the twelve tribes . Vers . 5. And he sent young men of the children of Israel which offered burnt-offerings , &c. ] The common opinion of most Expositours is , that the first-born were the priests and sacrificers amongst the people ▪ untill the Levites were taken in their stead , Numb . 3. 41. And thou shalt take the Levites for me in stead of all the first-born , &c. and consequently that these were the young men here spoken of ▪ And indeed the word here used , in the originall doth not alwayes signifie youths , in regard of years not yet grown up to mans estate , but young men , fit for service and ministery to their Elders ; as Gen. 14. 23 , 24. I will not , saith Abraham , take from a threed even to a shoe-latchet , &c. Save onely that which the young men have eaten ; and Exod. 33. 11. His servant Joshua , a young man , departed not out of the tabernacle . And so in many other places . But because it is I think unquestionable that before the people of God came to be a body politick , the chief and governours of every family were the sacrificers ; neither do we ever reade that the first-born were set apart for publick sacrifices , since the Lord challenged them for his , upo● the coming forth of his people , Sanctifie unto me all the first-born , Exod. 13. 2. It is rather probable that Moses and Aaron , and their chief Governours , had as yet the chief hand in offering publick sacrifices , and that then young men , perhaps of the first-born , were onely chosen to minister to Moses and Aaron in fetching and killing the sacrifices , and other services belonging thereunto ; and are therefore said here to have offered burnt-offerings , and sacrificed peace-offerings of oxen unto the Lord. Where by oxen other sacrifices are also implyed , these being named as the principall i● stead of all : for Heb. 9. 19. the Apostle speaking of this place , addes also calves and goats . Vers . 6. And Moses took half of the bloud , and put it in basons , &c. ] Which was so reserved to be sprinkled upon the people . This bloud was to signifie the bloud of Christ , by which we are reconciled to God , and by virtue whereof the covenant of grace is established betwixt God and us : and the dividing of this bloud ( half being sprinkled upon the altar , which represented God , and half upon the people ) signified that the performance of the covenant by both parties , Gods favour and grace to his people ▪ and the peoples faith and obedience to God , was to be ascribed to the bloud of Christ . And half of the bloud he sprinkled on the altar . ] And so also on the book , Heb. 9. 19. Which as it seems was laid on the altar ; making use herein also of water , scarlet , wooll , and hyssope , Heb. 9. 19. though Moses here nameth them not ▪ because so the legall sprinklings were usually done , for there was water intermingled with the bloud , because the bloud otherwise growing cold would have been thick , and not fit to be sprinkled , nor perhaps enough for the use . Vers . 8. And sprinkled it on the people , and said , Behold , &c. ] That is , all the people that stood about him , some for all ▪ or all as they came to him ; or the Elders in stead of the people . See Levit. 4. 15. Vers . 10. And they saw the God of Israel . ] That is , the signes of Gods glori●us presence ; for never man saw God , nor can see him , 1. Tim. 6. 16. Whom 〈◊〉 man hath seen nor can see . And there was under his feet as it were a paved work of saphir stone , &c. ] Not that the Lord shewed himself in any humane shape ( See Deut. 4. 15. ) but this is spoken because of the scituation of this saphir work , that it was beneath the signes of his glory , as a pavement under the feet . Vers . 11. And upon the Nobles of the children of Israel he laid not his hand . ] That is , though these Elders and Nobles of Israel saw the glory of God in an extraordinary manner upon the mount , yet God was pleased to spare them , that they received no hurt thereby ; which is noted as a speciall mercy of God , in regard that men , yea the greatest and noblest of men , by reason of their frailty are not able to endure such a manifestation of glory , should not God withold it from being ●urtfull to them . Also they saw God and did eat and drink . ] That is , Aaron and his sonnes . The Elders and Nobles of Israel , before spoken of , saw the signes of Gods presence , and yet were so farre from receiving any hurt thereby , that returning home again unto the people , where they had before their coming up into to the mount offered up divers sacrifices to the Lord , they did there with their peace-offerings feast together , rejoycing in the goodnesse of God to them , and the honour he had done to them . Vers . 12. And the Lord said unto Moses , Come up to me into the mount , &c. ] Hitherto Moses stood afarre off with the seventy Elders ; now he is called nearer , as God had before said , ver . 2. And Moses shall come near unto the Lord , &c. And be there . ] That is , continue there . Thus God makes known to him that his stay should be now longer then usuall ; and thereupon it is that he takes order , ver . 14. that Aaron and Ur should in his room determine the affairs of the people . Vers . 13. And Moses rose up , and his minister Joshua . ] Joshua was not before mentioned , ver . 1. because he was as Moses minister and continuall attendant ; and therefore it was not necessary that he should be expressed by name . See chap. 32. ver . 17. Vers . 14. Tarry ye here for us , &c. ] Either this must be meant of such a stay in that place of the Mount , as that withall they might go as oft as they pleased unto the people ; or else rather , this word here must be taken in a larger extent , comprehending the place where the people were in their tents , and onely implying that they should not go up with him to the top of the mount . Vers . 16. And the seventh d●y he called unto Moses ●●e of the ●idst of the cloud . ] Moses having staid six dayes in the higher part of the mount , but without the cloud , that in that time his mind might by degrees be taken off from all worldly thoughts and cares , and raised up with a desire and longing expectation of beholding Gods glory , to which he was not yet admitted , upon the seventh day God called him , and he went into the midst of the cloud . Vers . 18. And Moses was in the cloud fourty dayes and fourty nights . ] To wit , after he went into the midst of the cloud , and was there with God : for so it is expressed , chap. 34. 28. And he was there with the Lord fourty dayes , &c. All which time Joshua it seems stayed upon the mount without the cloud , waiting for Moses , sustaining himself happely all the while with the Manna that fell from heaven , and the water of the brook , mentioned Deut. 9. 21. that descended out of the mount ; for there Moses found him when he came down from God ; neither did he know what the Israelites had done in the camp . See Exod. 32. 17. But for Moses , he was with God within the cloud all those fourty dayes and fourty nights ; and therefore doubtlesse did neither eat nor drink ( wherein his condition was a shadow of the life of the glorified Saints in Gods presence in heaven ) but was continually imployed in beholding the glory of Gods presence , in receiving instructions from God about all things that concerned his people , and viewing that pattern of the tabernacle , and all things belonging thereto , which was shown him in the mount . CHAP. XXV . Vers . 5. ANd shittim wood . ] This was doubtlesse some choice kind of wood , of great esteem in those times , as Box and Ebony , and such sorts of wood are now amongst us ; which either they procured from the places adjoyning in the wildernesse , where it grew ( it seems ) in great abundance ( and thence happely that place in the plains of Moab , where the Israelites pitched their tents , was called Abel-shittim , Num. 33 49. ) or else it was brought out of Egypt , at least by the richer sort of them , for their own private use in their tents or household utensils : which seems the more probable , because of that passage , Exod. 35. 24. Every man with whom was found shittim-wood for ●ny work of the service , brought it : whereby it seems that some of them had it lying by them as a choice treasure . Vers . 8. And let them make me a sanctuary . ] That is , the tabernacle consecrated to God for the duties of his publick service , the visible signe of Gods presence with , and protection of his people , Levit. 26. 11 , 12. And I will set my tabernacle among you : and my soul shall not abhorre you , and I will walk among you , &c. It was a type , 1. of Christs person , whence he is said to be , Heb. 8. 2. A minister of the sanctuary ▪ and of the true tabernacle , which the Lord pitched and not man , by whom God doth manifest himself unto us , and in whom we have accesse unto God ; and 2. of the Church , the habitation of God by the spirit , 2. Cor. 6. 16. Ye are the temple of the living God , &c. and every Christian , in whose heart God dwelleth , Heb. 3. 6. Whose ●ouse , are we , if w● hold f●●t the confidence , ●nd the rejoycing of hope firm unto the end . T●●● I may ●w●●l ●●ong●● th●● . ] This i● add●● 〈◊〉 ●●●rong mo●i●e to make the● give 〈◊〉 towards the ●●●ing of the 〈◊〉 . Vers . 9. Aft●r th● 〈◊〉 of ●●e 〈◊〉 and ●h● 〈◊〉 ●f 〈◊〉 the 〈◊〉 th●●●●f , &c. ] God did not on●ly in word● 〈◊〉 to Mo●●● aft●● wh●t manner he would h●ve every thing made in the ●abernacle , but th●●e was 〈◊〉 in a vision represented to his sight the very form and propo●●ion of th●● , ver . 40. Look that thou ●ake the●●fter their pat●ern whi●h was 〈◊〉 th●e in the ●o●nt : Ev●n as he did also aft●rwards to David , for th● m●king of the ●●●ple , and all the f●rniture ●●●●eof 1. Chron. 28. 19. All this , s●id D●●●d , 〈◊〉 Lord m●●e me understand in writing , by his h●nd upon 〈◊〉 ev●n ●ll the works of this p●ttern . Now the reason why the Lord was so ex●ct herein , that ●o●es might be sure to make all things according to his appointment , was partly because the tabernacle and all things apper●●ining ther●unto were to be types and shadows of spirituall and heave●ly things , ●ppertaining to Christ and his pri●●●hood ; to which end the Lord also ●he●ed him the p●ttern of those things above in the mount . So that ind●●d the pa●●ern which was showed to Moses in the mount , was not onely a p●ttern of the tabemacle and those things app●rtaining thereunto , which Moses was 〈◊〉 ma●e ; but withall likewise a pattern or sigure of those spirituall and h●avenly things which concern●d the ●●●rnall priosthood of Christ . And hence it is that the Apo●●le ●pplyeth this direction giv●n to Moses , to make all things according to the pattern that was shewed him in the mount , to manifest that he did not unfitly call those legall utensils , which Moses made , an example and shadow of heavenly things , Heb. 8. 5. Namely , because if the pattern ●he●●d him in the mount was a shadow and type of heavenly things , then necessarili● those things that Moses made after this pattern were also such too . Vers . 10. A●d they ●hall make an ark of s●i●●im-wood . ] The use of this was principally to keep the two tables of the Law in it , ver . 16. And thou shalt pat into the ark the testimony ▪ &c. And so it was a signe of Gods pre●ence among●t them , as he was their Lord and Lawgiver , ordaining and requiring the covenant of works , This do and live ; and threatning death to them that ●●ansgressed his commandments . Two cubits and an half shall be the l●ngth thereof ▪ &c. ] It is generally held ●hat a cubit amongst the Hebrews contained a foot and an half of our measures : the ark therefore was a yard ●●d nine inches long , and three quarters of a yard high and broad . Vers . 11. And thou shalt over-lay it with pure gold , &c. ] As the gold spent in the whole work of the tabernacle , and the holy things thereof , was to set forth the majesti● of that great God who had chosen that for his dwelling place ; so was this also wherewith the ark was overlaid ; but besides also , this of the ark was parti●ularly to teach them what pr●●ious account they were to make of the Law of God , tha● was laid up there in so costly a cabinet . And shalt mak● upon it a crown of gold round about . ] Or a border which w●s for the closing of the cover of the ar● , and withall for ornament . Vers . 14. And th●● shalt put tho stav●s into th● rings by the ●ides of the ark , &c. ] And so not being suffered to touch the 〈◊〉 they were taught thereby the more reverently to esteem of it . Vers . 16. And thou shalt put into th● ark the testimony , &c. ] That is , the two tables whereon the Decalogue was written , which were a testimony of the covenant betwixt God and the people , and testified what it was that God required of them . See Exod. 31. 18. also ver . 22. of this chapter , and Exod. 38. 21. Therefore also were they called the tables of the covenant , Deut. 9. 9. and the ark wherein they were was called the ark of the covenant of the Lord , Numb . 10. 33. as upon the same reason the book of the Law is also called the testimony , 2. King ▪ 11. 12. and the Gospel , 1. Cor. 2. 1. the testimony of God. Vers . 17. And thou shalt make a mercy-seat , &c. ] Or , a propitiatory covering , a type of Christ , whom God hath set forth to be a propitiation , Rom. 3. 25. by whom we are covered from the wrath of God , and curse of the Law , so that the hand-writing that was against us , which was contrary to us , is taken out of the way , Col. 2. 14. and have Gods will revealed unto us . Vers . 18. And thou shalt make two Cherubims , &c. ] These Cherubs were to represent the holy Angels , who continually attend God in heaven to do him service , and were therefore signes in that place of Gods presence . Vers . 20. And the Cherebims shall stretch out their wings , &c. ] The wings of these Cherubims being thus stretched forth did cover the top of the mercy-seat , and compasse in that place ( their wings meeting together on each side of the mercy-seat ) from whence the Lord intended to speak unto Moses ; by an audible voice ▪ of all things which he would give him in charge for the children of Israel , ver . 22. And I will commune with thee from above the mercy-seat , &c. But withall by stretching forth of their wings was signified the readinesse of the Angels to do all willing service to God ▪ to Christ , and to his Church and people : And by their hiding of that place from whence the voice of the Lord came to Moses , the Israelites were taught to content themselves with that which God was pleased by his word to reveal unto them , and not to search further . And their faces shall look one to another , toward the mercy-seat , &c. ] Hereby was sgnified that the Angels with one joynt consent are alwayes attentive to execute Gods command , to wait upon Christ ▪ his Church and people , into whose mysteries now revealed in the Gospel they desire to look , 1. Pet. 1. 12. Vers . 22. And there I will meet with thee , &c. ] And indeed there specially did God speak to them , though not there onely . See chap. 29. 42. and Numb . 12. 5. Vers . 23. Thou shalt also make a table of shittim-wood ▪ &c. ] Hitherto God had given Moses direction for the making of these things that were to be in the most holy place : here he proceeds to give direction for those things that were to be done in the Sanctuary or holy place within the vail , and so in the first place for making of the table of shew-bread . Now this table was 1. to be a memoriall of Gods miraculous feeding the twelve tribes in the wildernesse with bread from heaven ▪ 2 ▪ to teach them when they came into the land of Canaan , that all their provision there was from God ▪ and that they were continually fed at Gods table ( for so much was implyed , in that part of their food was still set before God , as by way of acknowledgement that all was 〈◊〉 that so they might be thankfull to him and use his gifts soberly and moderately , as if they were at Gods table ; ●●●●ly , to be a type of Gods feeding his people and family with the true bread of life , Christ , and that both in the word and in the sacrament of the Lords supper ( for indeed therein we may truly say with Solomon , Prov. 9. 2. The Wisdome hath mingled her wine , and hath furnished her table ; and as , Psal . 36. 8. That we are abundantly satisfied with the fatnesse of Gods house ) and likewise of that fulnesse of joy which God hath prepared for the faithfull in heaven , of which Christ speaking saith , Luke 22. 29. 30. I appoint unto you a kingdome ▪ as my father hath appointed unto me , that ye may eat and drink at my table in my kingdome . Two cubits shall be the length thereof , &c. ] According therefore to our measures it was a yard long , half a yard broad , and three quarters of a yard high . Vers . 24. And make thereto a crown of gold round about . ] This crown was upon the table by the very edge of it , to keep from falling such things as were set thereon , and withall for ornament . Vers . 25. And thou shalt make unto it a border of an hand-breadth round about . ] This border was surely either the very frame wherewith the feet ▪ of the table , above close under the board , were joyned together , and whereon the board of the table was by some means fastened ; or else rather , it was a border for ornament round about the frame , as is usuall , to hide the joynts where the frame and feet were joynted together . And thou shalt make a golden crown to the border thereof round ab●ut . ] This was not the same crown mentioned vers . 24. but another , which went round about the frame of the table , upon or over the border , and that onely for ornament . Vers . 27. Over against the border shall the rings be , &c. ] That is , close under the border in the upper part of the frame , that it might be carried the more conveniently . Vers . 29. And thou shalt make the dish●● ther●of , &c. ] Foure kinds of vessels are here named belonging to the table : hard it is to say for what purpose they were severally used ; yet according to our translation the most probable opinion is , that first the dishes were to hold the loaves of shew-bread , and some of them happely to hold franckincense which was put upon ●ach row of the shew-bread , Levit. 24. 7. secondly , that the spoons were to put in the franckince●●e into the dishes , and to take it out again when it was to be burned upon the altar of incense , Levit. 24. 7. and thirdly , that the two last kind of vessels were two severall sorts of covers ( as is evident in the text , where they are called covers and bowls to cover withall ) the one happely being plates for the covering of the loaves , the other bowls ▪ for the cov●●ing of the dishes of franckincense , and which might also serve for the burning of t●e franckincense . Vers . 30. And thou shal● set upon the table shew-bread before me alwayes , &c. ] To wit , twelve loaves or cakes , each containing two homers or tenth deals of fine flower which were set in ●wo rowes upon the table , and changed every Sabbath day , Levit ▪ 24. 5. &c. And were therefore called sh●w-bread , because they were alw●y●s set forth and shewed as inthe presence of God. Vers . 31. Thou shalt make a candlestick of pure gold . ] This candlesti●k was a type of Christ , and that as he is and alwayes hath been both by his word and spirit the light of the Church , John 12. 46. I am come a light into the world , that whosoever believeth in me should not abide in darknesse . Vers . 32. And six branches shall come out of the sides of it , &c. ] The shaft went upright in the middest , and then from this shaft went out six branches , three on a side , one above another , and they went out by couples ▪ one on the one side , and righ● over against that another on the other side ; ●●ither were they all of one length , for the nethermost branches were the longer , and the uppe●most the shorter ▪ so that they were all of one height above . Now these did denote the Prophets and Priests before , and the Apostles , Evangelists and Pastours since the dayes of Christ ; who did all in their severall times , places and degrees , receive their gifts and authority from Christ , and were as so many burning and shining lamps , as it is said of the B●ptist ▪ John 5. 35. Vers . 33. Three bowls made like unto almonds with a knop , &c. ] These bowls , knops , and flowers , such as are usually in candlesticks , were onely for o●nament , y●t might also signifie the severall gifts and ornaments wherewith Christ dot● endue his ministers ; and there was three of each in every branch . Vers . 34. And in the candlestick shall be foure bowls , &c. ] That is , in the shaft of the candlestick : as in the branches there were bowls , and knops , and flowers for ornament , so also in the shaft or body of the candlestick which went up right in the midst of the branches ; yet in this there were foure of each , whereas there wer● but three in the branches . Vers . 35. And there shall be a knop under two branches of the same , &c. ] That ▪ i● , just ove● the fi●st and lowest knop in the shaft came out two branches , one on each side , and so over the second , and third ; and then in the upper part of th● shaft , above the place where the branches went forth , was there a bowl , a knop , and a ●lower . Vers . 37. And thou shal● make the seve● lamps thereof . ] That is , the sockets where the oyl was put to feed the light , which may well signifie the many●old gifts of th● spirit , as Rev. 4. 5. And there were ●even lamps of fire burning before the throne , which ●r● the seven spirits of God. Now these seven lamps ●ere on the top of the shaft and the ●ix branches thereof . That they may giv● light over against i● . ] That is , round about it . See Numb . 8 ▪ ● . Vers . 38. And the to●gs thereof and the sn●ffdis●es thereof shalt be of p●re gold . ] The tongs or s●uffers were appointed to raise up the wick of the lamps , or to cleanse the droppi●gs of it , and the● the 〈◊〉 so tak●n away was put into the sn●ffdishes . Vers . 39. Of a t●lent of pure g●ld shall ●e make it . ] That is , of a● hundred an● twenty pound weig●● . CHAP. XXVI . Vers . 1. MOreover thou shalt make the t●bernacl● with ten curtains , &c. ] This word tabernacl● is sometimes taken in a larger sense , including the court also ; but h●re it is onely taken for the inclosure of the ten cur●ains which did compass● the Sanctuary of the most holy place . With Cherubi●● of c●●ni●g ●●rk , &c. ] Th●se Ch●●ubims w●r● a visibl●●●g●● of Gods presence , a●d of 〈◊〉 Angles ministry in th● Church , whereof th●●●b●rnacle was a type . Vers . 2. The length of one curtain , &c. ] According to our m●asures every curtain was four●t●●n yards long , and two yard● broad ; and so the breadth of all the ten curtains togeth●r was tw●nty y●rds : and thu● they w●r● ordered , they were laid in the length of them crosse athwart the tabernacle , in the breadth ofit , from th● North to th● South . Now th● tab●rnacle b●ing fifteen yards compasse from th● ground on th● Southsid● to the ground on the Northsid● ( for it was on both sid●s five yards high and on th● top five y●rd● bro●d ▪ ) the curtain● of four●t●●● yards length would cov●● i● fr●● one sid● to the oth●● within half●a yard of th● grou●d on ●ach side : and again , the t●bernacle b●●ng ▪ fif●●●n yard● long , the breadth of thes● t●● curtains , making together twenty yards , would cover the tabernacle in the length of it , and then foure yards and an half would b● l●f● to hang down as a coveri●g f●● th● fa●●he●t end of the taber●acl● Eastward , within h●l●●● yard of th● ground , as on the sides , and it might lean over on th● fore●●ont half a yard . Vers . 3. Th● f●●● curtains shall be coupled tog●th●●● &c. ] S●w●d or f●st●ned together , and so should make two great curtain● ▪ which were also coupl●d tog●●her wit● loop● and ta●h●● , as is ●xpr●ss●d in th● following v●●s●● . Vers . 4. A●d t●o● sh●lt 〈◊〉 loop● of ●l●w ●p●● the ●dg● of on● curtain , &c. ] The meaning of this clause is , That there should be loops of blew set upon th●●dg●● of th● two g●●●● curtain● that lay n●xt together , when th●●urtains w●●● spread over t●e tab●●nacle , to wit upon th● farthest edg● W●stw●rd of the ●●rst gr●●t cur●●in wh●●● it was to be coupled to the oth●r gr●at curtain , and upon that edg● of th● s●cond cu●●●in w●●re i● was to 〈◊〉 coupled to the 〈◊〉 and so with thos● t●●h●● o●●gold ▪ mentioned vers . 6. these loops on the edg●● of th● two curt●in● w●r● 〈◊〉 tog●ther . Now this , I co●●●iv● ▪ was th●● ord●r●d , bo●h ●ha● th●s● loop● and taches on the outside might shew the division of the holy place from the most holy ▪ ( for jus● und●r that place the vail divid●d them , vers . 33. Thou sh●l● ha●g up th● vail un●●r th● tac●es ) and also that being so ●ast●ned th●y might b● tak●n asu●der , and t●at with the more conv●●i●nci● ▪ and l●ss● troubl● th●y migh● 〈◊〉 t●●m down , and fold them up when they removed the tabernacle . But besides , the fastening 〈…〉 curtains together signified the spirits 〈◊〉 o● coupli●g ▪ o● th● Sain●● tog●●her by faith and love in Christ , of which the Apostle speaks , Ep●●s ▪ 4 ▪ 3 ▪ 4. wh●r● he exhorts us to endeavour to keep the unity of the spirit in the bond of peace , telling us that they that are Christians are one body and spirit , even as they are called in one hope of their calling , &c. And the coupling of the two great curtains together to m●●e o●● 〈◊〉 mig●● also 〈◊〉 ●●at the Sain●s both in heaven 〈◊〉 earth , ●owever ●eve●ed ●n place one from anot●er , do make but one Church , all things 〈◊〉 in heaven and earth being gathered together in one , even in Chri●t , Eph. 1. 10. Vers . 6. And it shall be one taber●acle . ] This is add●d as a reason why the two great curtains , made up each of them of five le●●er curtains , should be thus coupled together w●th loops and taches , to wit , that they mig●t make one tabernacle ; which had not been , if ( as some conceive it was ) each ●●ve had been coupled together , and n●● the five to the five . See ver . 11. Vers . 7. And thou shalt make curtains of goats hair , &c. ] To wit , goats hair spunne by women ( Exod. 35. 26. And all the women , whose heart stirred them up in wisdome , spunne goats hair ) and woven into stuff , not much unlike our chamlet . Eleven curtains thou shalt make . ] Whereas the embroydered curtains were but ten : the reason see in ver . 9. Vers . 8. The length of one c●rt●in shall be thirty c●bits . ] Two cubits , that is , a yard longer then the embroydered o●es : and so these reached on both sides to the ground , whereas the other came ●hort of the ground half a yard on both sides . S●● ver . 13. Vers . 9. And s●alt do●●le t●e s●xt● curt●i● in the forefro●t of the taber●acle . ] It was doubled or folded back in the forefront , that it might serve as a pent●ce to de●end the vail which did hang there . Vers . 12. The half c●●●ain that remaineth , &c. ] There being of this curtain one covering more then of the embroydered curtains , it was the breadth of a curtain , that is foure cubits or two yards , of larger extent then the other ; which overplus was thus used , a yard of it was doubled back in the forefront , as in ver . 9. And the other yard hung over on the backside , and so fell down lower then the other curtain by half a yard , folded or doubled . Vers . 13. And a cubit on the one side , and a cubit o● the other side , &c. ] Se● above , ver . 8. Vers . 14. And thou shalt make a covering for the tent of rammes skinnes died red , &c. ] Of the measure and fashion of these two coverings there is no mention , and happely because in all things they agreed with that of the goats hair . These served for the service of the tabernacle and things in the same , from the injury of the weather ; and withall signified , 1. the safety of the Church covered and hi● from the injuries of the world , whence is that of the Prophet , Isai . 4. 6. And there shall be a tabernacl● for a shadow in the day time for the heat , and for a place of r●fuge , and for a covert from storm and from rain ; and that of David , Psal . 27. 5. In the time of trouble he shall hide me in his pavilion ; in the secret of his tabernacle he shall hide me , &c. And 2. the state of the Church then , which had the mysteries of Christ under shadows and coverings , now taken away . Vers . 15. And tho● s●alt mak● boards for the tabernacle of sh●●tim-wood , standing up . ] These boards of the tabernacle ( which were fastened in silver socl●●● , ver . 19. ) signi●●ed the severall members of the Church , w●o are built upon the fou●dation of th● Pr●ph●ts and Apostles , ●●s●● Christ hims●lf b●ing th●●●i●f corner stone ; In whom all the building fitly fram●d ●ogether groweth unto ●n holy temple in the Lord , Ephes . 2. 20 , 21. See Rev. 3. 12. Him that overcom●th will I mak a pillar in the temple of my God. Vers . 16. Ten cubits shall be the length of a board , &c. ] Which was the height of the tabernacle , ten cubit● or five yards . Vers . 17. Two tenons shall there be in one board , &c. ] That is , pieces of board cut out of the same breadth and depth in the bottome of each board , to put into the sockets for their fastning . Vers . 18. And thou shalt make boards for the tab●rnacle , twenty boards , &c. ] Twenty boards , each of them being a cubit and an half broad ver . 16. make thir●● cubits , that is fifteen yards ; which was the length of the tabernacle . Vers . 19. And thou shalt make fourty sockets of silver , &c. ] Or footstalls , having hollow mortaises for the tenons of the boards to be fastned in . Vers . 22. And for the sides of the tabernacle Westward . ] That is , for the whole West end , from one side or corner of it to the other . Vers . 23. And two boards shalt thou make for the corners , &c. ] These are called the corner boards , either because they stood sloping , and so joyned the boards of the side and end together ; or because they were made purposely of another fashion , that standing in the corners they might strengthen the whole frame of the tabernacle . Vers . 24. And they shall be coupled together b●neath , &c. ] That is , they shall be cut or slit in the midst , and then doubled ( the Hebrew word signifieth twined ) they were to be cut just of the same proportion every way , and then clapt together , one to line the other : and by this means though there were eight boards in the end , yet the tabernacle was not twelve but ten cubits , that is five yard● , broad . And they shall be coupled together above the head of it into one ring . ] This I understand of a plate of gold , which was put about the ends of these corner-doubled boards for better binding or fast closing them together . Vers . 26. And tho● shalt make barres of shittim-wood ; five for the boards of the one side of the tabernacle , &c. ] Foure of these were rowes ofbarres ; for it seems onely the middle barre did reach from end to end , ver . 28. the other were shorter barres , laid in foure rowes , two beneath & two above , and some way joyned together ▪ where they met , for the strengthening of them . Vers . 28. And the middle barre in the middest of the boards shall reach from end to end . ] There were two rowes of barres went acrosse in the upper part of the boards , and two in the nether part of the boards ; but this barre , that went athwart in the middest of the length of the boards , was all of one piece , one entire barre , reaching from end to end . Now the fastning together of these boards thus with barres s●gnified the uniting of all the members together by one and the same spirit in Christ , from whom the whole body fi●ly joyned together , and compacted by that which every joynt supplieth , according to the effectuall working in the measure of every part , maketh increase of the body , unto the edifying of it self in love , Ephes . 4. 16. Vers . 31. And thou shalt make a vail of blew , &c. ] This vail , which closed in the most holy place , signified , 1. the body of Christ , shadowing his divinitie , by which he hath opened for us a way into the holiest , that is , into heaven : Heb. 10. 19 , 20. Having therefore , brethren , boldnesse to enter into the holiest by the bloud of Jesus , by a new and living way which he hath consecrated for us , through the vail , that is to say , his flesh , &c. See also Heb. 9. 8 , 24. And 2. it signified that as yet the spirituall worship of God was in a manner hidden under the vail of legall ceremonies , which should be clearly revealed at the coming of Christ ; 3. It might also signifie the separation betwixt the Church of the Jews and of the Gentiles , which is now reconciled by Christ , Ephes . 2. 14. For he is our peace , which hat● made of both one , and hath broken down that partition-wall ; and therefore at the death of Christ the vail rent asunder , Luke 23. 45. Vers . 32. Their hooks shall be of gold , &c. ] Which did hold up the cords upon which the vail did ride , and were fastned to the heads of the pillars . Vers . 33. And thou shalt hang up the vail under the taches , &c. ] Under those taches mentioned ver . 6. so that this is added to shew in what place this vail was to be hung up . Vers . 36. And thou shalt make an hanging for the doore , &c. ] This hanging at the very entrance into the Tabernacle signified with what fear and reverence we should approch into Gods presence , and partake of his sacred mysteries , not rushing in boldly upon them without any awe ; as also the restraint of the Jewish Church from such blessings as are now opened unto us in Christ : for within this hanging the people might not come , Hebr. 9. 6. Vers . 37. And thou shalt make for the hangings five pillars of shittim-wood . &c. ] Because this lay open to the wind and weather , it had the more pillars to strengthen it ; the other had but foure . CHAP. XXVII . Vers . 1. ANd thou shalt make an altar of shittim-wood . ] Though the altar was made of wood , yet it was covered over with brasse to defend it from the heat ofthe of the fire , which lay ever burning upon it ; and besides the widenesse and length of it was such that the fire needed not come near the sides , but might be kept within the compasse of the grate , which was all of brasse . Nei●her is this Law contrary to that , Exod. 20. 24. An altar of earth thou shalt make , &c. For that is meant of altars to be made upon the sudden upon some extraordinary occasion , which were onely for a time , and so to be dissolved again , such as Samuel and Elias made ; but this was for the perpetuall use of the tabernacle , and was a type of Christ , who is now the onely altar of his Church , Heb. 13. 10. We have an altar , whereof they have no right to eat which serve the tabernacle . Vers . 2. And thou shalt make the horns of it , &c. ] To these they bound their sacrifices , Psal . 118. 27. Bind the sacrifice with cords , even to the horns of the altar : And besides , horns usually signifying power and might ( Habb . 3. 4. He had horns coming out of his hand , and there was the hiding of his power ) these foure horns signified the power of Christ for the salvation of his people , gathered from the foure corners of the world . Vers . 3. And his flesh-hooks , &c. ] The word in the originall may comprehend fire-tongs , forks , and other instruments , used as occasion was to remove and lay in order the wood , coals , and flesh of the sacrifices : But our Translatours have rendered it flesh-hooks , that is , those instruments with teeth , used to take flesh out of pots , 1. Sam. 2. 14. All that the flesh-hook brought up , the priest took for himsel● . See also 2. Chron. 4. 16. Vers . 4. And upon the net thou shalt make foure brazen rings , &c. ] Wherewith it hung upon ledges or hooks within the altar , happely upon the ends or hooks in the inside of those rings which were on the outside for the carrying of the altar : And thus hanging down midway the hollow of the altar , the boards on each side would fence the flames in part from the wind and weather . Vers . 9. And thou shalt make the court of the tabernacle , &c. ] This was called the court of the tabernacle , because it was reared up round about the tabernacle , chap. 40. 33. Here the sacrifices were killed , and other services of the Levites performed ; and it was a type of the visible Church here in this world , where both true believers and hypocrites do joyn together in the outward duties of Gods worship and service : for which cause also it was so spacious and large , an hundred cubits , that is , fifty yards long , and fifty cubits , that is , five and twenty yards wide , to signifie how greatly the Church should be enlarged in processe of time , especially when the Gentiles should also become Gods people . Vers . 10. The hooks of the pillars and their fillets shall be of silver . ] These fillets were certain hoops or wreaths of silver , which compassed the pillars and served for ornament , and happely for th● better fastning of the hangings in some places to the pillars : where the making of these is related , it is said that their heads also ( or chapiters ) were over-laid with silver , chap. 38. 17. though that be not her● expressed . Vers . 12. Their pillars ten , and their sockets ten . ] The hangings on the West side must have ten pillars , standing upon as many brasen sockets . And here we must also note that doubtlesse there stood two pillars joyned together in each corner , for otherwise we cannot say whether the corner pillar was to be numbred amongst the twenty pillars , appointed on each side for the length of the court , or the ●●n appointed for the breadth . Vers . 16. And for the gate of the court shall be an hanging of twenty cubits , &c. ] See the note , chap. 26. 36. Vers . 18. And the height five cubits , &c. ] This court therefore of th● tabernacle was but half so high as the tabernacle , and therefore the tabernacle might be easily seen ; yet these hangings were so high that men could not overlook them . Vers . 19. All the vessels of the tabernacle , &c. shall be of brasse . ] That is , such as were onely for the taking down and setti●g up of the tabernacle , as the pinnes or stakes which were driven into the ground to fasten it . Vers . 20. And thou shalt command the children of Israel , that they bring pure oyl olive beaten , &c. ] It seems that oyl which was first gotten out of the olives by beating or stamping of them , was farre purer ●nd clearer from dregges , then that which was afterward crushed out with a presse . This therefore th e children of Israel were appointed to provide for the lamp in the golden candlestick , even pure oyl olive beaten , wherewith the priests were to maintain the lamps , to cause the lamp to burn alwayes , that is every night , by renewing them still at the appointed times : As the daily sacrifice is called a continuall burnt-offering , Exod. 29. 42. and yet it was offered but twice every day , at morning and evening . And so this word , alwayes , is explained in the following verse , Aaron and his sonnes shall order it from evening to morning before the Lord. At the East end of the ta bernacle , either abov● the vail , or at the opening of it , there might come in light sufficient in the day time ; and therefore I conceive then the lamps burnt not , but in the night onely , and were put out in the morning ; which some inferre also from that , 1. Sam. 3. 3. where it is said that the Lord appeared to Samuel ere the lamp of God went out in the temple of God , to wit , before the break of day . Now by this pure oyl was signified the gifts and graces of the Spirit , whereby the ministers of God are fitted to be as lights among the people . Vers . 21. In the tabernacle of the congregation , &c. ] The ●abernacle is here called the tabernacle of the congregation , because though the people did not enter into this place ; yet to the doore of this tabernacle they brought their offerings , and there did the Lord meet with the people , and make known his will to them . Aaron and his sonnes shall order it , &c. ] Signifying that the priests lippes should preserve knowledge . CHAP. XXVIII . Vers . 1. ANd take thou unto thee Aaron thy brother , &c. ] Because Aaron was the brother of Moses , to prevent any envy amongst the people , this is in the first place expressed , that it was by the Lords appointment and command that he and his sonnes were set apart to the office of the priesthood . Vers . 2. And thou shalt make holy garments for Aaron thy brother , for glory and for beauty . ] That is , glorious and beautifull . And hereby was signifyed , 1. the insufficiency of Aarons priesthood , that there was not in him ( if you look on him in his own person ) sufficient worth that he should mediate between God and man ; for th●refore was this holinesse in his garments to cover the pollution of his own p●rson ▪ 2. the more then angelicall purity and holinesse of Christ , whose type Aaron thus attired was , Heb. 9. 14. Christ through the eternall spirit offered himself without spot to God. By whom also his Church is clothed with garments of beautifull glory , Isai . 52. 1. Put on thy beautifull garments , oh Jerusalem , the holy citie . Rev. 19. 8. To her was granted that she should be arrayed in fine linen , clean and white ; for the fine linen is the righteousnesse of the Sain●s : 3. to shew the extraordinary degrees of holinesse required in those that serve at the altar ▪ Vers . 3. And thou shalt speak unto all that are wise-hearted , &c. that they may make Aarons garments to consecrate him , &c. ] That is , to be a signe of his consecration and sanctification from God ; therefore it was death to minister without these garments . Vers . 6. And th●y shall make the ephod of gold , &c. ] It was called the ephod of an hebrew word , which signifieth to close , compasse , or gird about , because it compassed fitly the body , and was tied thereto : it was the outmost of all Aarons garments , and covered his whole body , both back and breast , from the shoulders down to the loyns , excepting onely the breast , where the breast-plate was fastened . Vers . 7. It shall have the two shoulder-pieces thereof joyned at the edges thereof ; and so it shall be joyned together . ] These shoulder-pieces were either the pieces which went up both before and behind from the body of the ephod , and so met together on the top of each shoulder , and were joyned together in the edge thereof , a hole being left in the midst through which the priests head went when he put on the ephod ; or else it is meant of certain wings ( as we call them ) which were joyned to the ephod in the edge round about each shoulder . Vers . 8. And the curious girdle of the ephod which is upon it shall be of the same , &c. ] By this is meant two pieces or slaps which came from the back part of the ephod under the arm-holes , and are called the curious guard , or girdle , because the nether lappets served as a girdle to fasten it below : and it is said that it should be upon it , that is , is joyned as a part of it , which is added to distinguish it from the girdle mentioned ver . 39. Thou shalt make the girdle of needlework , which was not a part of the ephod , as this , which is therefore called often the golden girdle . Vers . 9. And thou shalt take two onyx-stones , and grave on them the names of the children of Israel . ] These two onyx-stones , whereon were graven the names of the twelve sonnes of Jacob , signified the firm and perpetuall love of Christ toward his Church ; and also how precious they be to him , & how continually mindfull he is of them , Cant. 8. 6. Set me as a seal upon thy heart , as a seal upon thy arm ; for love is strong as death . See also Hag. 2. 23. In that day , saith the Lord of hosts , will I take thee O Zorobbabel my servant , &c. and will make thee as a signet . Vers . 10. Six of their names on one stone , and the other six names of the rest on the other stone , according to their birth . ] That is , first Reuben , then Simeon , and so the rest according to their age : And this signified the like precious faith and dignity which all have obtained before God in Christ , 2. Pet. 1. 1. To them that have obtained the like precious faith : So Gal. 3. 28 , 29. Ye are all one in Christ Jesus : And if ye be in Christ , then are ye Abrahams seed , and heirs according to the promise . Vers . 12. And thou shalt put the two stones upon the shoulders of the ephod , &c. ] Hereby was signified the power and principality of the Mediatour , laid upon Christs shoulders , Isai . 9. 6. And the government shall be upon his shoulders , &c. See 22. chap. ver . 22. And the key of the house of David will I lay upon his shoulders . In regard whereof he doth , 1. bear our iniquities , Isai . 53. 4. Surely he hath born our griefs , and carried our sorrows , &c. 2. by his mediation and intercession he presents us as pure and holy unto God , Eph. 5. 27. That he might present it to himself a glorious church , &c. so also John 17. 19 , 20 , 21. And for their sakes I sanctifie my self , that they also might be sanctified through the truth , &c. 3. he doth support and defend us from all evil , Deut. 32. 11 , 12. As an eagle stirreth up her nest , fluttereth over her young , spreadeth abroad her wings , taketh them , beareth them on her wings , so the Lord alone did lead him , &c. And fourthly he carried those , whose names are written in the book of life , as it were upon his shoulders into heaven , who were plunged in the gulf of sinne and death , and were utterly unable to raise themselves thither . And thus was all the occasion of envy taken away , the people being hereby taught that they were none of them excluded , but in the person of one were all presented as a royall priesthood unto God. For stones of memoriall unto the children of Israel . ] That is , they shall be a visible signe to put them in remembrance of their interest in God through Christ , and to assure them that God seeing their names upon the shoulders of the priest , would remember the covenant he had made with their fathers , and accordingly would do them good : for so the like phrase is used concerning God , Gen. 9. 16. The bow shall be in the cloud , and I will look upon it , that I may remember the everlasting covenant betwixt God and every living creature . Vers . 13. And thou shalt make o●ches of gold . ] To wit for the two onyx stones to be set in , whereon were ingraven the names of the twelve sonnes of Jacob , and which were to be fastened upon the two shoulderpeices of the ephod . Vers . 15. And thou shalt make the breastplate of judgement , &c. ] So called , because the priest did use to put it on when he consulted with the Lord about the cause of the people to give right judgement ▪ Numb . 27. 21. And he shall stand before Eleasar the priest , who shall ask counsel for him after the judgement of Urim before the Lord , &c. Or it noted the care that the priest should have of answering judgement and equity to them that enquired of God by him . See vers . 30. And hereby was signified the righteousnesse of Christ , Isa . 59. 17. For he put on righteousnesse as a breastplate , and an helmet of salvation upon his head . Vers . 17. And thou shalt set in it settings of stones , &c. ] See vers . 9. Vers . 21. And the stones shall be with the names of the children of Israel , &c. ] By this was signified both that the Israel of God are united to Christ and joyned so , that what he did we may be said to have done in him ; ( in him we are presented unto God as pure and holy ) and also the love of Christ that he alwayes bears us in his heart , being ever mindfull of us , and solicitous for our salvation . Vers . 22. And thou shalt make upon the breastplate chains at the ends , &c. ] These I take to be the same mentioned vers . 14. And two chains of pure gold at the ends : onely there they were spoken of in regard of their fastening to the ouches , here in regard of their fastening to the breastplate . Vers . 25. And put them on the shoulderpeices of the ephod before it . ] That is , toward the forepart of the ephod . And thus was the breastplate fastened to the ephod by these two chains , which were fastened at one end to the two rings that were in the upper corners of the breastplate , and at the other end to the two ouches that were on the shoulderpi●ces of the ephod . Vers . 26. And thou shalt put them upon the two ends of the breastplate , &c. ] That is , in the two ends of the nether part of the breastplate below , towards the imbrodered girdle of the ephod . In the border thereof which is in the side of the ephod inward . ] That is , not onely on the undermost edge of the breastplate , but also on the inside of that edge , that the joyning together of these rings with those of the ephod might be hidden under the edge of the breastplate . Vers . 27. And two other rings of gold thou sha't make , and shalt put them on the two sides of the ephod , &c. ] The rings here mentioned were those to which the rings on the lower part of the breastplate were to be fastened , and direction is given where they should be set , to wit , first on the sides of the ephod , the right side and the left ; secondly underneath , that is , in the lower part of each side of the ephod , not in the upper part or middle of it ; thirdly , towards the forepart thereof , that is , though on the sides of the ephod , yet not so backward as to be under the arms , but toward the forepart of the sides nearer the breast ; fourthly , over against the coupling thereof , that is , directly against the ouches on the shoulderpieces , where the upper part of the breastplate was coupled to the ephod ; and fifthly , above the curious girdle of the ephod , that is , above those lappets wherewith the ephod was girt close about the loins of the high priest , which were therefore called the curious girdle of the ephod . Vers . 30. And thou shalt put in the breastplate of judgement the Urim and Thummim , &c. ] Urim and Thummim are by interpretation lights and perfections , and signified that the gifts of the holy Ghost should be in Christ without measure , even all the treasure of wisdome and knowledge , and all perfection of purity that mans nature is capable of . What these Urim and Thummim were , we cannot say ▪ Amongst the divers conjectures of Interpreters the●e are two that have most probability in them : the one is , that the Urim and Thummim are no other but those very rowes of pretious stones , before mentioned , that were in the breastplate , and are here called Urim and Thummim , not onely because of their brightnesse and perfection , but especially also with respect unto their use , which was , that by them the high priest did inquire of God for the people , and was by the speciall inspiration of the Spirit enabled to return them an answer , which did accordingly come to passe : and hence it is , they say , that in the thirty ninth chapter , where Moses doth exactly relate how all things were made according to Gods appointment , there is no mention made of the Urim and Thummim , but onely of the twelve pretious stones set in the breastplate , because these stones , set in two rowes , were usually called among the people the Urim and Thummim in regard of their use , the high priests enquiring of God by them and returning a perfect answer to those demands that were made to him . And indeed this I should readily imbrace for truth , but that one thing onely makes it doubtfull , to wit , that it is said the workmen did set the stones in the breast-plate , chap. 39. 10. whereas Moses put in the Urim and Thummim , Levit. 8. 8. The other opinion is , that these very words , Urim and Thummim , were written in some pretious matter , not made by humane art , but by the almighty power of God , and so were given by God to Moses , and by him put within the fold of the pectorall , Levit. 8. 8. Also he put in the breastplate the Urim and Thummim . And therefore this is not mentioned amongst those things that were made by the artificers , because this was , as the tables of the Law , the work of God and not of man : This also is very probable , but yet a conjecture onely ; neither can we ( the Scripture being silent ) certainly determine what they were . When the Jews returned out of Babylon they were lost , and therefore some businesses hung in suspense , Ezra 2. 63. Till there stood up a priest with Urim and Thummim ; neither do we find in any of the Jewish Rabbins that they themselves did certainly know what they were . And Aaron shall bear the judgement of the children of Israel upon his heart , &c. ] That is , the breastplate of judgement , wherein were the Urim and Thummim , so called , both because it was the type of that light and perfection in Christ which he communicates to his people ; as also because hereby answers of judgement were given to the Israelites . See Numb . 27. 21. Vers . 31. And thou shalt make the robe of the ephod all of blue . ] So called , because it was worn next under the ephod , and , being of it self a loose robe , was girded to the body by the curious girdle of the ephod : It signified the heavenly robe of Christs righteousnesse . Vers . 33. And beneath upon the hemme of it thou shalt make pomegranates of blue , &c. ] These as they hung upon the garment , signified that onely the fragrant smell of the garment of Christs righteousnesse makes us a sweet favour unto God ; as they hung intermixed with bells , they signified the sweet and comfortable effects of Christs doctrine , by which we come to be clothed with the fragrant robe of Christs righteousnesse , and from his fulnesse to receive even grace for grace . And bells of gold between them round about . ] Signifying the pure and pretious voice of Christ , heard of God in his prayer and mediation ; of the people , in his teaching and instruction . Vers . 35. And his sound shall be heard when he goeth unto the holy place , &c. ] Of which ( besides the mysteries signified , whereof above ) this was also a reason , that notonely the priest but the people also might by the sound of those bells be put in mind to lift up their hearts to God , &c. Vers . 36. And thou shalt make a plate of pure gold , &c. ] This was made like the forepart of a coronet , and therefore called , chap. 29. 30. The plate of the holy crown , which being joyned to the miter , signified that Christ should be not onely priest but king . And grave upon it like the engravings of a signet , Holinesse to the Lord. ] Signifying the intercession of Christ , that by his holinesse we are presented as holy , yea perfectly holy , in the sight of God. John 17. 19. And for their sakes I sanctifie my self that they also might be sanctified through the truth . Vers . 38. And it shall be upon Aarons forehead , &c. ] To wit that it might be an eminent visible token of Gods gratious acceptation of his people to be seen and read of all men to their comfort , even that God accepteth both them and their imperfect services in the face of Jesus Christ , who by his sufferings and mediation hath taken away the sinnes of his people which they commit in their most holy and religious actions , 1. John 2. 1 , 2. If any man sinne , we have an advocate with the Father , Jesus Christ the righteous , and he is the propitiation for our sinnes , &c. Vers . 39. And thou shalt imbroider the coat of fine linen , &c. ] A garment with sleeves , covering the whole body down to the feet , and being loose was girded to the body with a girdle . Levit. 8. 7. And he put upon him the coat , and girded him with the girdle , &c. It was under the robe of the ephod ; and did also signifie the garments of justice wherewith Christ and his children are arayed . And thou shalt make the girdle of needlework , &c. ] This was made of fine linen , blew , and purple , and scarlet , Exod. 39. 29. It served to gird the coat with , which was under the robe , Levit. 8. 7. And he put upon him the coat , and girded him with the girdle , &c. and signified the trust , constancie , and expedition of Christ in his ministration , Isay 11. 5. And his righteousnesse shall be the girdle of his loyns , &c. for these are things usually signified in the Scripture by girding , Luke 12. 35. Let your loyns be girded about , and your lights burning . Vers . 40. And for Aarons sonnes thou shalt make coats , &c. ] Called elsewhere ephods ( 1. Sam. 22. 18. And slew on that day fourescore and five persons that did weare a linen ephod , ) because it was their uppermost garment : the high priests was imbroidered , this onely of linen , chap. 39. 27. And they made coats of fine linen , of woven work ▪ for Aaron and for his sonnes ; and signified the purity and sanctification of Gods Saints , who are all priests evangelicall . See Levit. 16. 4. And thou shalt make for them girdles , &c. ] Aarons was of divers colours , Exod. 39. 29. these not . Vers . 41. And thou shalt put them upon Aaron thy brother , and his sonnes with him . ] Now cannot the people think that Aaron had injuriously seised upon the priesthood for his posterity , since the same hand invested both father and sonnes . Vers . 42. And thou shalt make them linen breeches , &c. ] See Exod. 20. 26. CHAP. XXIX . Vers . 1. ANd this is the thing that thou shalt do unto them , to hallow them , &c. ] That is , to sanctifie them for the work of the priesthood : and all the following ceremonies , sacrifices , purifyings , were to this end , to teach men to look off from these men , who had need themselves of purifying , and sacrifices of atonement , and to look onely upon Christ , or upon them onely as types of Christ . Take one young bullock and two rammes without blemish . ] This young bullock was for a sinne-offering , and the two rammes were the one for a burnt-offering the other for a peace-offering . Vers . 2. And unleavened bread , and cakes , &c. ] This meat-offering of bread and cakes was to be unleavened , to signifie the sincerity and incorruption of Christ , of whom all sacrifices were types , and who is indeed the true bread of life , John 6. 55. and secondly , of all the sacrifices evangelicall , which through him Christians do offer unto God : and likewise the oyl wherewith they were mingled , signified the pretious anointing of Gods spirit both in Christ and the faithfull . 1. John 2. 27. But the anointing which ye have received of him abideth in you ; ●nd ye need not that any man teach you : but as the same anointing teach●th you all things , and is truth , and is no lie , &c. Vers . 2. Of wheaten floure shalt thou make them . ] The best of the principle grain , signifying the purity of Christ and all Evangelicall sacrifices . Vers . 4. And Aaron and his sonnes shalt thou bring , and shalt wash them with water . ] To wit , out of the sanctified laver , Exod. 30. 18. And this signified the holinesse that was required in these legall priests that were to be types of Christ . Vers . 7. Then thou shalt take the anointing oyl , and poure it upon his head . ] Here Moses is expressely commanded to poure the anointing oyl ( for the making whereof there is afterwards direction given , Chap. 30. 23. &c. upon the head of Aaron ; but in the two following verses , where there is order given for the consecration of his sonnes , there is no mention made of anointing them ; whence many Expositours conclude , that onely the high priest Aaron was anointed with this oyl , and not his sonnes : yet because it is said , Exod. 30. 30. Thou shalt anoint Aaron and his sons , and Chap. 40. 14 , 15. Thou shalt bring his sons , and cloth● them with coats ; and thou shalt anoint them , as thou didst anoint their father , that they may minister unto me in the priests office : it is more then probable , that at their first consecration both Aaron and his sonnes vvere anointed . Indeed in succeeding times it is evident that onely the high priests vvere anointed , and therefore Levit. 21. 10. he is distinguished from the inferiour priests hereby , He that is the high priest among his brethren , upon whose head the anointing oyl was poured . But at this present consecration of the priests , doubtlesse both Aaron and his sonnes vvere anointed . And though vve cannot say that they vvere anointed by the pouring out of the oyl upon their heads , as Aaron vvas ; yet it is hard on the other side to restrain their anointing to the sprinkling of the holy oyl upon them and their garments , vvhereof mention is made , Levit. 8. 30. And Moses took the anointing oyl , and the blo●d which was upon the Altar , and sprinkled it upon Aarons and upon his sonnes garments with him , &c. Vers . 10. And thou shalt cause a bullock to be brought , &c. ] Which vvas to be a sinne-offering for the priest , vers . 14. But the flesh of the bullock , and his skin , and his dung , thou shalt burn with fire without the camp ; it is a sinne-offering . And Aaron and his sonnes shall put their hands upon the head of the bullock . ] In vvhich rite by the hand of faith they disburthened themselves of their sinnes , and laid them upon the head of the sacrifice , that is , upon Christ , Isa . 53. 6. God hath laid upon him the iniquity of us all . Vers . 11. And thou shalt kill the bullock before the Lord , &c. ] Thus till Aaron and his sonnes were fully consecrated for the service of the priesthood , Moses himself did by extraordinary warrant from god do the work of the priest in offering these sacrifices ; whence is that of the Psalmist , Psal . 99. 6. Moses and Aaron among his priests . Vers . 12. And thou shalt take of the bloud and put it upon the horns of the altar , &c. ] That is , the brasen altar of the burnt-offerings which stood in the court yard . This first sinne-offering differed from others that were offered for the sinnes of the priests : In others , the bloud was carried into the tabernacle , and put upon the horns of the golden altar of incense , Levit. 4. 7. And the priest shall put some of the bloud upon the horns of the altar of sweet incense , &c. here it was not so , First , because this was also to sanctifie the altar it self , that it might be fit afterwards to sanctifie the sacrifices of the people ( whereby also was implyed the worthlesnesse of these things in themselves if they be not looked upon with reference to Christ ) Secondly , because Aaron and his sonnes being not yet full priests , it was done as was usuall at the sinne-offerings of the common ruler and private person . See Levit. 4. 25 , 30. As for the doing of this with the finger , this was used in all sinne-offerings , Levit. 4. and onely in them , teaching us the efficacy of Christs bloud for the purging away of sinne , when it is so particularly presented unto God and applyed by his Spirit , Heb. 9. 12 , 13 , 14. Neither by the bloud of goats and calves , but by his own bloud he entred once into the holy place , having obtained eternall redemption for us . For if the bloud of bulls and of goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : How much more shall the bloud of Christ , who through the eternall Spirit offered himself without spot to God , purge our conscience from dead works to serve the living God ? And indeed the finger of God , Luk 11. 20. is expounded to be the Spirit of God , Matth. 12. 28. And poure all the bloud beside the bottome of the altar . ] It is likely that it was poured out at the bottome of the altar on the inside ; and so it might be much consumed with the continuall heat of the fire : and this signified the full price that should be paid for our redemption . Vers . 13. And thou shalt take of the fat that covereth the inwards , &c. ] By the ●at may be meant the grossenesse of our nature in all the faculties and powers of the soul , the understanding in the heart , the angry motion in the liver , the concupiscence in the kidneyes or reins , which being all corrupted are therefore to be purged by the fire of the Spirit , and so to be offered unto God. But the plainer reason of this ceremony I conceive to be , that the people might be taught highly to esteem the worship of God , by this direction of giving him the best of the sacrifices . Vers . 14. But the flesh of the bullock ▪ and his skinne , and his dung , thou shalt burn without the camp , &c. ] Thus it was done whereever bullocks were offered for a sinne-offering , Levit. 4. and when the bloud was carried into the tabernacle , Levit . 6. 30. No sinne-offering , whereof any of the bloud is brought into the tabernacle of the congregation to reconcile withall in the holy place , shall be eaten ; it shall be burnt in the fire . It was to imply how detestable the sinne was , which was as it were laid upon this bullock , and that the true sacrifice for our sinnes should suffer without the gates of Jerusalem , Heb. 13. 11 , 12 , 13. For the bodies of those beasts whose bloud is brought into the Sanctuary , by the high priest for sinne , are burnt without the camp : wherefore Jesus also , that he might sanctifie the people with his own bloud , suffered without the gate , &c. It is a sinne-offering . ] And therefore thus to be ordered , as is above appointed . Vers . 15. And thou shalt take one ramme , &c. ] That is , one of those two rammes before mentioned verse 1. The sacrifice for sinne being first offered ( without which no other offering could have been accepted , for God heareth not sinners ) now followeth the burnt-offering ; which was first a shadow of Christ , who after that he had offered himself to God as a sacrifice for sinne , did then ascend up into heaven , there to prepare a place for his ●edeemed ones ; secondly , a signe of our regeneration , as the other was of the expiation of our sinnes by Christ , signifying that through him we shall and must be clensed from sinne , crucified to the world , and present our whole man , bodies and souls , a living sacrifice , holy and acceptable unto God , Rom. 12. 1. And thirdly , to teach the priests , for whose consecration it was offered , that being purified by the Spirit of God , they must deny themselves , and consecrate themselves wholly to God , to serve him in their office holily and faithfully all the dayes of their life . Vers . 16. And thou shalt take his bloud , and sprinkle it round about , &c. ] It figured the sprinkling of Christs bloud , as for our reconciliation so also our sanctification , 1. Pet. 1. 2. Through sanctification of the Spirit unto obedience , and sprinkling of the bloud of Christ . Vers . 19. And thou shalt take the other ramme , &c. ] This was for a congratulatory or peace-offering : Now these were offered usually either to obtain some blessing , or to give thanks for something already received : in both respects was this offered at the priests consecration , both by way of thankfulnesse for the honour done him in his calling , and to beg of God that he would prosper him in the execution of it . And Aaron and his sonnes shall put their hands upon the head of the ramme , &c. ] Signifying that from God in Christ ( figured in that ramme ) they expected not onely justification and sanctification ( as in the two former sacrifices ) but also consecration to their office , and ability to perform the same . Vers . 20. And take of his bloud , and put it upon the tip of the right eare of Aaron , &c. ] The eare hand and foot are anointed with bloud , to intimate the sanctifying of all their parts by Christs bloud to make them fit for the priesthood : And these are put for all , because the eare is the signe of obedience , Psal . 40. 6. Sacrifice and offering , thou didst not desire , mine ears hast thou opened ; especially in hearing the word from Gods mouth , which they should teach unto the people : And again , the hands and feet are the instruments of action , not onely in their ministery , but in their whole conversation . And sprinkle the bloud upon the altar round about , &c. ] See the notes upon vers . 10. for this tended to the same end . Vers . 21. And thou shalt take of the bloud that is upon the altar , and of the anointing oyl , &c. ] Though this bloud and oyl mingled together was sprinkled upon the holy garments of Aaron and his sonnes , yet we may well think it was done so , that it might not marre the beauty and glory of their garments ; and then some little drops of bloud sprinkled here and there would rather be for the honour , then the defiling of their garments . Now this was done to signifie that by the bloud of Christ , and the oyl of his graces , they were sanctified for the work of their ministery . Vers . 22. For it is a ramme of consecration . ] That is , offered as a peace-offering in liew of his consecration . Vers . 24. And thou shalt put all in the hands of Aaron , &c. ] To wit , all those things mentioned in the two former verses , amongst which the right shoulder is also named . In other peace-offerings , the breast and the right shoulder were set apart from the rest of the sacrifice , and given to the priests for their portion , Levit. 7. 31 , 32. The breast shall be Aarons and his sonnes ; and the right shoulder shall ye give unto the priest for an heave-offering of the sacrifice of your peace-offerings . But here the breast onely was given to Moses , as he that extraordinarily did now the priests work ; the shoulder was together with the fat and other things waved by the priests , and then by Moses burnt upon the altar : and the reason was doubtlesse , because there were many priests among whom the breast and shoulder were in future times divided , whereas here onely Moses executed now the work of the priest , and therefore the breast alone was given unto him for his portion , and the shoulder was burnt upon the altar , and offered to the Lord. And shalt wave them for a wave-offering before the Lord. ] By shaking it thus to and fro they did as it were disclaim all their interest in that offering , and resigne it as a thing wholly consecrated to God ; and besides , this waving it to the East West North and South might imply that all Nations should in Christ have cause to praise God. Vers . 26. And it shall be thy part . ] Because he was now in the stead of the priest ; yet he hath not all ( viz. not the shoulder ) which was afterward the priests portion , because this breast was enough to imply that he had done the priests work . Vers . 27. And thou shalt sanctifie the breast of the wave-offering , &c. ] This is not spoken of the present , but is an ordinance for the future , what shall be then the priests ; because Moses had now the breast onely , therefore this is now Inserted that the priests were to have both breast and shoulder . Vers . 29. And the holy garments of Aaron shall be his sonnes after him , &c. ] And thus though the man was changed yet the high priest seemed in a manner the same , appearing before God in the same garments : a sweet type of that one high priest after the order of Melchisedec . Vers . 30. And that sonne that is priest in his stead shall put them on seven dayes . ] So many dayes were the solemnities of Aaron and his sonnes consecration at the present to continue , ver . 35. Seven dayes shalt thou consecrate them : during which time they were to abide at the doore of the tabernacle day and night , to keep the watch of the Lord , Levit. ● . 33 , 35. And ye shall not go out of the doore of the tabernacle of the congregation in seven dayes , untill the dayes of your consecration be at an end : for seven dayes shall he consecrate you . Therefore shall ye abide at the doore of the tabernacle of the congregation day and night , seven dayes , and keep the charge of the Lord , that ye die not , and were every day to be consecrated with the same sacrifices and ceremonies as they had been the first day , as methinks it is evident , Levit. 8. 34. As he hath done this day , so the Lord hath commanded to do , &c. And the continuance of these solemnities seven dayes signified , 1. that perfect holinesse which should be in Christ ; and 2. that the whole course of the priests lives should be consecrated to Gods service . See Exod. 12. 15. Vers . 31. And seethe his flesh in the holy place . ] That is , in the courtyard of the Sanctuary at the doore of the tabernacle ; for there it was both boyled and eaten , Levit. 8. 31. And Moses said unto Aaron and his sonnes , Boil the flesh at the doore of the tabernacle of the congregation , and eat it with the bread , &c. See Exod. 28. 43. Vers . 33. But a stranger shall not eat thereof , &c. ] That is , none but themselves : in other peace-offerings the offerer did eat of it ; here was no offerer but the priest . Vers . 34. Then thou shalt burn the remainder with fire . ] Which was done , 1. to maintain the peoples reverence toward them , by letting them see that they were not to be usedbut in holy uses ▪ 2. to prevent the superstitious abuses of them . Some peace-offerings might be eaten the next day , Levit. 7. 16. But if the sacrifice of his offering be a vow or a voluntary offering , it shall be eaten the same day that he offereth his sacrifice ; and on the morrow also the remainder of it shall be eaten . Onely those which were offered for a thanksgiving were to be eaten the same day ; whereby it may seem that these of the priests were principally for that end . See Exod. 12. 10. Vers . 35. Seven dayes shalt thou consecrate them . ] See the note above upon ver . 30. Vers . 36. And thou shalt offer every day a bullock for a sinne-offering , for atonement , &c. ] This is meant of the same bullock mentioned before , ver . 10. which was offered for a sinne-offering for the priests . Nor doth it follow that there were not two rammes also offered on each of the seven dayes of the priests consecration because it is here onely expressed that there should be a bullock offered on each of these seven dayes . For this concerning the sinne-offering is onely repeated , to shew that this sinne-offering was not onely for the priests but also to purifie the altar , to make an atonement for the altar , and to sanctifie it , as it is expressed in the following verse . Now an atonement is said to be made for the altar , not because there was any sinne in the altar , but because it was hereby now so perfectly purified and sanctified according to Gods institution , that men might without sinne offer sacrifices thereon . Vers . 37. Whatsoever toucheth the altar shall be holy . ] Some understand this clause thus , that none but holy persons might touch the altar : but rather it is meant of the sacrifices that were to be offered on this altar , that whatsoever should according to Gods institution be offered thereon should be accepted as holy to the Lord , the altar sanctifying the sacrifice that was laid thereon , according to that which our Saviour saith , Matth. 23. 19. Ye fools and blind , whether is greater , the gift , or the altar that sanctifieth the gift ? Vers . 38. Two lambs of the first year , day by day continually . ] This was the daily ordinary sacrifice : and it was 1. to signifie that the death of Christ the true lambe was available to the Church from the first morning of time to the evening of the same ; 2. to shew what continuall need they had of reconciliation through Christs bloud applied by faith ; 3. to sanctifie the morning and evening prayers of the Church by the interceding sacrifices of the Mediatour . Vers . 40. And with the one lambe a tenth deal of flower mingled with the fourth part of an hin of beaten oyl , &c. ] By a tenth deal of flower is meant the tenth part of an ephah or bushell , as is expressed , Num. 28. 5. which is called an Omer , Exod. 16. 36. and by the fourth part of an hin of oyl , wherewith the floure was mingled , and the fourth part of an hin of wine , which was for a drink-offering , a pint and an half of each is meant ; for the hin contained six pints , and so the fourth part of an hin was a pint and half : Now this meat-offering and drink-offering added to the dayly sacrifice , was to shew that Christ by his oblation of himself for us becomes not onely redemption , but also food , gladnesse , and chearing comfort to us , yea all in all : And the sweetnesse of these things , floure and oyl and wine , signified both how pleasing to God the sacrifice of Christ should be ; and also what care was required of Gods people to make their sacrifices by true faith and repentance ( wherein God delights ) a sweet savour unto God , without which their externall sacrifices must needs be unsavory , and such things as could not be likely to please him . Vers . 42. Where I will meet you to speak there unto thee . ] That is , in the tabernacle , from the mercy-seat , Exod. 30. 6. Before the mercy-seat that is over the testimony where I will meet with thee . Wherein we have the reason given why it was called the tabernacle of the congregation , namely , because there the Lord did by glorious signes witnesse his presence , and make known by Moses his will unto them , meeting them and making a covenant with them . See Exod. 40. 34. Levit . 9. 13 , 24. Vers . 43. And the tabernacle shall be sanctified by my glory . That is , the glorious signes of his glorious presence . CHAP. XXX . Vers . 1. ANd thou shalt make an altar to burn incense upon , &c. ] Besides that the Lord did hereby adorn the service of the tabernacle , to work the greater reverence in the hearts of the people , and did teach them how carefull they should be of defiling their service with any unclean thing ; it did also signifie that by Christ not onely the whole legall service , but particularly also the Saints prayers , are wondrous sweet and pleasing to God , Revel . 8. 3. And another Angel came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it with the prayers of all Saints upon the golden altar which was before the throne . Psal . 141. 2. Let my prayer be set forth before thee as incense . Rev. 5. 8. And golden vials full of odours , which are the prayers of the Saints . Vers . 2. The horns thereof shall be of the same . ] See the notes upon Exod. 27. 2. Vers . 3. And thou shalt overlay it with pure gold , &c. ] Shadowing Christ in both his natures , his deity yielding glory to his humanity : hence it is called the golden altar , Numb . 4. 11. as the other is called the brazen altar , Exod. 38. 30. And thou shalt make unto it a crown of gold round about . ] Which served as an edge to keep the coals and incense from slipping off , and was withall a type of Christs regall dignity . Vers . 4. And two golden rings shalt thou make to it , &c. by the two corners thereof , upon the two sides of it shalt thou make it , &c. ] That is , two rings on each side , at each corner one . Vers . 6. And thou shalt put it before the vail , &c. ] That is , in the holy place , not in the most holy : for so it is expressely said , Exod. 40. 26. And he put the golden altar in the tent of the congregation before the vail . And besides into the most holy place the high priest entred but once a year ; but upon this altar the inferiour priests burnt incense dayly , Luke 1. 8 , 9. And it came to passe , that while he executed the priests office before God in the order of his course , according to the custome of the priests office , his lot was to burn incense , &c. But though it were in the most holy place , yet it was close before the mercy-seat ; so that there was nothing between them but onely the vail , that so the perfume might presently passe as it were into the presence of God : whereby was signified how near God is to them that call upon him in truth , Psal . 145. 18. The Lord is nigh unto all them that call upon him ; to all that call upon him in truth . Vers . 7. When he dresseth the lamps he shall burn incense upon it . ] That is , morning and evening . Some conceive that the lamp did burn both day and night in the tabernacle , because it had no windows to let in the light of the sunne , and so accordingly by dressing the lamps , here they understand the taking away any thing that did annoy them , and refreshing of them with new oyl , that they might continue burning all the day af●er ; and by lighting the lamps at even , the putting in of new lamps into the candlesticks , which accordingly were fresh and newly lighted . But the more generall and probable opinion of Expositours is , that the lamps burnt onely in the night time ( the light of the sunne shining in by day at the East end of the tabernacle ) and that therefore it is said , Exod , 27. 21. that they should be ordered by the priests from evening to morning ; and accordingly they understand this place , to wit , that the lamps were cleansed , and dressed , and made ready to be lighted in the morning , and then that they were lighted at even . However , it is evident that both morning and evening the priests were appointed to burn incense upon the golden altar ; and hereby was signified how Gods people should dayly and constantly pray unto the Lord , and persevere in praying , according to that of the Apostle , Pray without ceasing , 1. Thess . 5. 17. and especially the never-failing constancy of Christs intercession , Heb. 6. 18. He is able also to save them to the uttermost that come unto God by him , seeing he ever liveth to make intercession for them . Yea to this may be added , that the offering of incense , when the lamps were lighted , signified also that we must pray as we are taught and instructed by the word , if we desire to have our prayers accepted of God. Vers . 9. Ye shall offer no strange incense thereon , &c. ] That is , no incense received of other persons , or made of any other matter , or differing from that prescribed , vers . 34 , 35 , &c. figuring that our prayers must be such as God prescribes , or else he will not accept them : 1. John 5. 14. And this is the confidence that we have in him , that if we ask any thing according to his will , he heareth us . Vers . 10. And Aaron shall make an attonement on the horns of it once in a year , &c. ] Which was on the tenth day of the seaventh moneth , the day of reconciliation . See Levit. 16. 18. With the bloud of the sinne-offering of attonement , &c. ] Signifying that the sins and imperfections that cleave to the best prayers of the Saints have need of a sacrifice of atonement , and that the incense of our prayers doth yield no sweet savour unto God but by virtue of the sacrifice of Christ once offered unto God. Vers . 12. When thou takest the summe of the children of Israel , &c. ] Many Expositours hold that this is here enjoyned not onely for the present but for future times also ; to wit , that whensoever they numbred the people upon any occasion , every man should pay his tribute of half a shekel to the Lord , which was to be expended , as now towards the making of the tabernacle , so afterwards for the repair thereof , and other necessaries that were to b● provided for the publick service of the sanctuary : Yea from Josephus and others they gather , that they were every year numbred , and so paid every year this tribute-money for the use of the tabernacle and temple , which when the Romanes had conquered them , they were compelled to pay to them , and so that this was the tribute-money which was required of our Saviour , Matth. 17. 24. But now others again conceive it to be the more probable opinion , that this was required to be done by Moses onely for the present , First , because there is no mention made of the perpetuity of this ordinance , as there is of other things that were to be for ever observed : Secondly , because the Lord saith not here , Whensoever the children of Israel are numbred , but , When thou takest the summe of the children of Israel after their number , as speaking of a thing that was immediately to be done by Moses : Thirdly , because the end of this collection mentioned was extraordinary not perpetuall , namely for the building of the tabernacle , as is evident , Exod. 38. 25 , 26 , 27 , 28. in regard whereof it is said here vers . 16. that it should be a memoriall unto the children of Israel before the Lord : Fourthly , because where there is mention made of Moses numbring the Israelites at other times , as Numb . 1. 26. there is no mention made of the payment of this half shekel by every one that was numbred : Fifthly , because there was another rate set by Nehemiah to be paid yearly by every one for the service of the house of God , to wit , the third part of a shekel , Nehemiah 10. 33. The truth is , that neither of these can be demonstratively proved : But yet evident it is that though they did not constantly pay this tribute-money in future times when they were numbred , yet at least upon the like occasion this poll-money was at other times raised , because we reade , 2. King. 12. 4. that Jehoash king of Judah commanded the priests to gather of the people for the repair of the Temple , the money of every one that passeth the account , which is called in 2. Chron. 24. 6. the collection of Moses the servant of the Lord , and of the congregation of Israel for the tabernacle of witnesse . Then shall they give every man a ransome for his soul unto the Lord , &c. ] When they are numbred each payeth a ransome for his soul : First , by way of homage : Princes use to take tribute-money by poll , and to that end are wont to number their people ; Israel therefore being numbred must pay this as a tribute-money , acknowledging thereby Gods dominion over them , and that by right of redemption , because he had redeemed them out of the house of bondage , and so had bound them to be his servants : Secondly , by way of thankfull acknowledgement that it was of him that they were multiplied so exceedingly , according to his promise made to their fathers , that their seed should be as the starres for number ; as likewise , that he did by his good providence keep an accompt as it were of every particular person amongst them , and watch over them for their good and safety : thirdly , by way of expiation , because when they came to be thus particularly visited and looked into of God , they could not escape destruction by reason of their sinnes , should he deal with them according to justice ; and therefore there must a ransome be paid , the rather because pride and presumption and many other infirmities do usually accompany the numbring of a people , as we see in the example of David , 2. Sam. 24. Yet we must not think that so small a price as here was paid by every man for his ransome was any meet satisfaction to Gods justice ; but onely hereby they were taught to judge themselves , and to acknowledge a greater ransome that was to be paid , whereof this was a kind of type , even the Lord Christ Jesus , who was himself a ransome for all to be testified in due time , 1. Tim. 2. 6. Vers . 13. Half a shekel , after the shekel of the Sanctuary ; a shekel is twenty gerahs . ] This was that which every Israelite paid for his ransome when they were numbred . The gerah is held to have been about a penny half penny , and by that estimate the shekel was two shillings and six pence , and half the shekel fifteen pence ; and it is expressed that they should give half a shekel after the shekel of the Sanctuary , either because the shekel of the Sanctuary was twice as much as the common shekel , the common shekel being but ten gerahs , but the shekel of the Sanctuary twenty , as is here expressed ▪ which is indeed the common opinion ; or rather because the standard of all weights and measures was kept in the Sanctuary , and so the injoyning of them to give half a shekel after the shekel of the Sanctuary , was nothing else but that they should give a true half shekel , of the full weight and value , after the standard of the Sanctuary . And indeed Ezek. 45. 10 , 11 , 12. where the Prophet exhorts the Princes of Israel to use none but just weights and measures , speaking of those that were commonly used among the people , he gives direction as here , that the shekel should contain twenty gerahs . Vers . 17. And the Lord spake unto Moses , saying . ] By these transitions it seems very probable that the Lord did not deliver to Moses all these directions at one time , or in one day but at severall times , in the space of fourty dayes . Vers . 18. Thou shalt make a laver of brasse , and his foot of brasse , &c. ] Which was made of the womens brasen looking-glasses , Exod. 38. 8. And he made the laver of brasse , and the foot of it of brasse , of the looking-glasses of the women , &c. Now the laver being lifted up upon his foot or base , the priests could not put their feet in it ; whence it is inferred that it had spouts for the water to issue forth , and at the bottom some vessel or other to receive the water . Vers . 26. And thou shalt anoint the tabernacle of the congregation therewith , &c. ] All these things were anointed , first to consecrate them to Gods service , and to separate them from all profane and common uses ; secondly , to signifie both that all excercises of piety used in the legall service would not be at all profitable without the secret operation of the spirit ( whereof the oyl was a type ) as also that there comes no good to us by those things , but onely by the working and application of the spirit . See Heb. 9. 14. 1. Pet. 1. 2. Rom. 8. 15. Isa . 61. 1. This was done , Levit. 8. Vers . 30. And thou shalt anoynt Aaron and his sonnes , &c. ] See the note upon chap. 29. 7. Vers . 32. Upon mans flesh shall it not be poured , &c. ] That is , not in any civill or profane use , whether for delight or otherwise : upon strangers it might not be poured at all ; but the priests might not use it in a civill way . And hereby the people were taught to look to the holy spirit , whereof it was a type , that nothing was to be done in Gods service without authority from God , and that none of Gods holy things ought to be diverted to any profane use . CHAP. XXXI . Vers . 2. SEe I have called by name Bezaleel , &c. ] Moses might doubt how amongst a people inured in Egypt onely to base and servile imployments , he should find workmen fit to undertake such curious and cunning work , especially because it must be needs a very difficult task to make every thing exactly according to the pattern shown in the mount , though Moses gave them the best directions he could ; the Lord therefore prevents this fear , by letting him know that he had furnished men with an extraordinary spirit and skill for the performance of these things , and by name Bezaleel and Aholiab as the master workmen and directers of others not named . Bezaleel the sonne of Uri , the sonne of Hur , &c. ] It is probable that this Hur , the grandfather of Bezaleel , was the same mentioned Exod. 17. 10. And Moses and Aaron and Hur went up to the top of the hill ; the same also whose Genealogy is set down 1. Chron. 2. 19. who was the sonne of Caleb : so then Caleb was great grandfather to Bezaleel , but not that Caleb the sonne of Jephunneh , 1. Chron. 4. 15. who was but fourty years old when he searched Canaan , but Caleb the sonne of Hezron . 1. Chron. 2. 18. Vers . 10. And the clothes of service , &c. ] Veils , clothes , coverings , which served to wrap up the holy things in , when the host was removed . See Numb . 4. 5 , 9 , 11 , 12. Vers . 13. Verily my Sabbaths ye shall keep ▪ &c. ] This precept of the Sabbath is here repeated , first , to let them know that though the work of the tabernacle were studiously and speedily to be done , yet God would not have any of it done on the Sabbath ; secondly , to teach them the right use of the tabernacle , which was in their coming together there especially on the Sabbaths to serve the Lord. For it is a signe between me and you , &c. ] Namely , that God had taken them to be a peculiar people to himself , and that they had taken him to be their God , their Creatour , Redeemer and Sanctifier . Vers . 14. For whosoever doth any work therein , that soul shall be cut off from among his people . ] This includes not onely death inflicted by the Magistrate , whereof see Numb . 15. but also the immediate stroke of God when that was neglected , and especially Gods casting him off from being one of his people both here and hereafter . Vers . 17. And on the seventh day he rested and was refreshed . ] This is spoken of God after the manner of men . Vers . 18. And he gave to Moses , when he had made an end , two tables of testimony , &c. ] That is , when the fourty dayes were expired . Tables of stone written with the finger of God. ] Whereby was signified , first the stability of the Law ; secondly the stoninesse of mans heart for the receiving of spirituall things ; thirdly the difference betwixt the Law and the Gospel , which is written by the finger of Gods spirit , not in tables of stone but in the sleshy tables of mens hearts , 2. Cor. 3. 2. CHAP. XXXII . Vers . 1. ANd when the people saw that Moses delayed , &c. ] It is evident in that of the Apostle , 1. Cor. 10. 7. Neither be ye idolaters , as were some of them , as it is written , The people sat down to eat and drink , and rose up to play , that some of the people ( not all ) joyned in this wicked act ; yet withall doubtlesse we may conclude that the greatest number conspired together herein , as therefore it is said , vers . 3. That all the people brake off their golden eare-rings , &c. because the multitude were all in a manner combined together , and but a few to speak of there were that kept themselves clear in this generall desertion . And they said unto Aaron , Up , make us Gods , &c. ] This word doth imply both how violently they pressed him , and with what importunity they hastened him to do what they required ; as if they had said , We have waited long enough for Moses , and therefore dispatch quickly , and with all speed do what we require : make us Gods to go before us , that is , images as representations of God , or visible signes of Gods going before them , and presence amongst them . It cannot be reasonably thought that the people were so stupid as to think that any thing made by mans hand could be the God that brought them out of Egypt , but onely that they desired some image as a signe of Gods presence , according to the manner of their idolatry in Egypt . Yea happely conceiving the cloud not to move , they took themselves to be forsaken or betrayed by Moses , and so in their rage fall into this idolatry , as it were in despight of Moses and Aaron . And therefore we see also in what a discontented manner , and how contemptuously they speak of Moses in the following words , As for this Moses , the man that brought us up out of the land of Egypt , we wot not what is become of him . Vers . 2. And Aaron said unto them , Break off the golden eare-rings &c. ] We may well think that Aaron did at first indeavour to disswade the people from this they desired of him : onely because he yielded at last , therefore it is in the next place related . Yea , it is probable enough that Aaron made this demand of their eare-rings , not gold in generall , with some secret hope that the womens unwillingnesse to part with these ornaments , wherein they were wont so much to delight , might be a rub in the way . Vers . 3. And all the people brake off the golden eare-rings &c. ] That is , the generality of the people : and thus they dishonour God with the spoyls of the Egyptians which God had given them , Exod. 12. 35. Vers . 4. And fashioned it with a graving tool , after he had made it a molten calf . ] Aaron is said to have done this , not because he did it with his own hands , but because he appointed workmen to do it , and by his authority and command it was done . First they melted the gold , and cast it into a molten calf ; and then they polished it , and finished it with a graving tool . And thus they changed their glory into the similitude of an ox that eateth grasse , , as the Psalmist saith , Psal . 106. 20. Now in this form it seems the Israelites desired their idol should be made , happely in imitation of the idol Apis , a pyed bullock which the Egyptians used to worship . And they said , These be thy Gods , oh Israel , &c. ] So encouraging on● another , and especially upon this pretence , that this was onely intended for a representation of the true God. Vers . 5. And when Aaron saw it , he built an altar , &c. ] That is , when he saw how violently the people pursued their purpose , and that in this idol they still intended to worship the true God , he yields further upon the peoples motion , to wit , to build an altar , and proclaim an holy day , saying , To morrow is a feast to the Lord Jehovah : wherein still he seeks to stop the mouth of his conscience with this pretence , that all was still intended for the worship of the true God. Vers . 6. And the people sat down to eat and to drink , and rose up to play . ] That is , they sat down to eat and to drink of their peace-offerings , and other feasts that did accompany their sacrifices ; wherein it may seem they were excessive eno●gh by their shouting , mentioned ver . 17. and then rose up to play , that is , sing dance and play about the idol , according to the custome of idolatrous festivals . Vers . 7. And the Lord said unto Moses , Go , get thee down , &c. ] That is , get thee away quickly , and so it is expressed , Deut. 9. 12. Arise , get thee down quickly from hencc . Thy people which thou broughtest out of the land of Egypt have corrupted themselves . ] The Lord here calls the Israelites not his people but the people of Moses , thy people which thou broughtest out of the land of Egypt , &c. whereby he doth not onely testifie his great indignation against them , disclaiming as it were any interest which they had in him , and refusing to own them as his people any more ; but withall likewise he s●eks to affect Moses the more with their sinne , by putting him in mind that they were his people , committed to his charge , that so he might be more solicitous to reduce them again into the right way . Vers . 8. They have turned aside quickly out of the ●ay which I commanded them . ] Viz. after their entring into covenant with me : it is but a few dayes since they promised , that they would keep all that I commanded them , and now they have already transgressed the Law of my worship which I gave them in charge . Vers . 10. Now therefore let me alone , &c. ] As a father , being angry and making as though he would smite his sonne , should say to one standing by , hold me not ▪ meaning that he would have him interpose himself , and mediate for his sonne . And I will make of thee a great nation . ] See Deut. 9. 14. Vers . 11. Why doth thy wrath wax hot against thy people which thou broughtest forth , &c. ] That is , let not thy wrath wax hot against thy people , &c. for it is usuall in the Scripture to expresse that which is desired by way of interrogation : Thus , Art thou come hither to torment us before the time ? Matth. 8. 29. is expressed by saint Luke , I beseech thee torment me not , Luk. 8. 28. Moses had no purpose to expostulate with God , but humbly to desire him to be pacified towards them , to which end he presseth him here with this argument , that he had brought them forth out of the land of Egypt with great power and a mighty hand , intimating that all this would be lost if he should now destroy his people . Vers . 15. The two tables were written on both their sides , &c. ] On the two inward or foresides , not within and without . Vers . 16. And the tables were the work of God , &c. ] Implying how hainous the peoples sinne was , which deprived them of such a jewel . Vers . 17. There is a noise of warre in the camp . ] This speech of Joshuas pr●veth that he had neither been in the cloud with Moses , when the Lord told him of the peoples sinne , nor in the camp with the Israelites , but had waited on the upper part of the hill till Moses came down , in which time it is like that he was fed with Manna . Vers . 19. And Moses anger waxed hot , and he cast the tables out of his hands , &c. ] In an holy anger , yet not unadvisedly , but by the motion of Gods spirit , as may seem by his relation of it again , Deut. 9. 16 , 17. And I took the two tables and cast them out of my hands , and brake them before your eyes . For this was intended as a signe that the covenant was broken betwixt God and them by this their sinne . Vers . 20. And burnt it in the fire , and ground it to powder , &c. ] That is , he not onely melted it , but by burning it in the fire , made it brittle or ●it to be beaten or ground to powder , yea to powder even as small as dust ▪ Deut. 9. 21. And I took your sinne , the calf which ye had made , and burnt it with fire , and stamped it , and ground it very small , even untill it was as small as dust , &c. that it might be utterly abolished . And made the children of Israel drink of it . ] How this was done we may reade Deut. 9. 21. where it is said that he cast the dust of their idol into the brook that descended out of the mount , which was the onely water they had in that place : for we must not think that Moses gave to every one of the people a draught of water wherein he had first put some of the powder or dust of their idol ; but therefore onely is it said that he made the children of Israel drink of it , because he cast it into the water whereof they drank daily . Now this was done , 1. to make them ashamed of their golden God , which must come to be their food first , and excrements afterwards ; 2. to terrifie them by causing them to drink as it were the matter of their damnation . Vers . 24. Then I cast it into the fire , and there came out this calf . ] As one that would have said , if he durst , that the calf came out beside his intention . I do not think Aaron hoped or meant to perswade Moses to this ; but fain he would have said something in his excuse , if he knew what ; and therefore being inexcusable , by a poore dry and slender narration he seeks however to colour and extenuate the fact . Vers . 25. And when Moses saw that the people were naked , &c. ] By this sinne they were become naked , both in regard of the dishonour and shame it was to them , and also because it had provoked God to cast them off , and so they were bereaved of his grace and protection , and as naked unarmed men exposed to be devoured by their enemies ; which when Moses saw and considered , he labours by punishing the ring-leaders , and so by bringing the rest to repentance , to appease Gods wrath , &c. Vers . 26. Then Moses stood in the gate of the camp , &c. ] A place of enterance into the camp where he stood , 1. because it was ( as afterward in cities ) the place of judgement ; 2. because the avengers were to passe from gate to gate ; 3. as withdrawing himself from a cursed people ; as for the same cause he did the like , Exod. 33. 7. Who is on the Lords side ? let him come unto me . ] When Moses used these words , in summoning those to come in that should be imployed in punishing the people , his meaning doubtlesse was that those that had not consented to this wicked fact of the people ( though even they also had sinned , because for fear they did not oppose themselves ) but did sincerely and seriously detest what was done , and grieve for it , and would now therefore take Gods part against the offenders , to do in this cause what God should require , should assemble themselves together and come unto him . And all the sonnes of Levi gathered themselves together unto him . ] The Levites onely came , or at least they together with the rest that were innocent came , and that by speciall instinct of Gods spirit , who had appointed them to the priesthood . And they came all , that is , in a manner all ; for some of them were punished with the rest , Deut. 33. 9. Who said unto his father and his mother , I have not seen him : neither did he acknowledge his brethren , nor knew his own children . Vers . 27. And slay every man his brother , &c. ] That is , Moses commanded the Levites that as they went through the camp , from one gate to the other , they should slay all they met with , or rather all the ring-leaders and principall offenders in this great transgression ( who were well known , and would be busie abroad whilest the penitent for shame kept within ) not sparing for favour either brother , companion or neighbour , or any other that were dearest unto them . Now whereas it may be objected ▪ that if they were appointed to slay all they met with , there would be danger of killing some that were guiltlesse : To this is answered , 1. that happely when Moses proclaimed , Who is on the Lords side ? let him come unto me , all that were clean of this sinne gathered themselves unto Moses though the coming of the Levites unto him be onely expressed in the text , because they were the men that were afterward imployed in punishing the offenders ; and if this were so there could be no danger in slaying the innocent : 2. that God , who injoyned this , did by his providence so order it that none but the guilty should come in their way to be slain by them . Vers . 29. For Moses had said , Consecrate your selves to the Lord , &c. ] One reason is here given why the Levites did so readily undertake this dangerous service , and so impartially execute Gods command upon those that were tied to them by the nearest bonds , to wit , because Moses had told them that hereby they should so ●onsecrate themselves to the Lord , and offer a sacrifice as it were so pleasing to him , that the Lord would immediately set them apart as his peculiar portion to be his Ministers , in the sacred service of the tabernacle . Vers . 30. Ye have sinned a great sinne , and now I will go up to the Lord. ] Though Moses had already before so farre prevailed with the Lord by his prayers , that he would not presently destroy all the people , as at first he threatned ; and therefore it is said v. 14. That the Lord repented of the evil which he thought to do unto his people ; yet considering that the Lords anger might still be great against thē , and that he might still proceed further in punishing those that had sinned against him , he resolves yet further to intercede for them , with which he first acquaints the people , remembring them withall of the greatnesse of their sin , that so they might repent seriously of their sinne , and thereby be made more capable of Gods favou● . Peradventure I shall make an atonement for your sinne . ] Words that imply a difficulty though good hopes to obtain : Amos 5. 15. It may be the Lord of hosts will be gracious unto the remnant of Joseph . See also Josh . 14. 12. and 1. Sam. 14. 16. And indeed he knew not whether God would proceed any further in punishing them , or whether he would be satisfied with what was done . Vers . 31. And Moses returned unto the Lord , &c. ] It seems that this was another going up unto God , then when he stayed there fourty dayes and fourty nights the second time : for this was the morrow after the Levites had slain three thousand of the people , and many things came between his second solemn going up unto God , which is rehearsed in the next chapter . Vers . 32. And if not , blot me I pray thee , out of 〈◊〉 book which thou hast written . ] When Gods decree of election unto life everlas●●n● is call●● the book of life , as Phil. 4. 3. and in many other places , it is a metaphoricall expression , wherein the Scripture speaks of God after the manner of men . Now when Moses here saith that if God would not forgive the sinnes of this people , he desired that himself might be rather blotted out of the book of life , we cannot hence inferre that Gods decree can be changed , or that those that are elected unto life may notwithstanding perish everlastingly , or that Gods justice will admit of the punishing of a righteous person together with the wicked : for in this speech Moses seeks onely to expresse , not what he thought might be , but what he could wish might be , if thereby the saving of Gods people might be procured : to wit , that out of his sorrow for the rejection of this people , his zeal for Gods glory , and his great affection to his brethren , he could wish himself deprived of heavenly glory , that they might be again received into favour . This is all that Moses intended in these words ; onely being carried away with the strength of his affections and vehemency of his desires , he expresseth this by a way of request , If not , blot me , I pray thee , out of the book which thou hast written . And thus generally is this speech of Moses understood . But yet it may also be understood of the catalogue and register that is kept as it were in the divine omniscience of all the living here in this world , out of which Moses desires to be blotted , that is , to be cut off by the hand of God rather then the people should be cast off , which he had so miraculously delivered out of their bondage in Egypt . And herein Moses then dealt as a figure of our Mediatour who laid down his life for his sheep , John 10. 15. And redeemed us from the curse of the law , being made a curse for us , Gal. 3. 13. Vers . 33. Whosoever hath sinned against me , him will I blot out of my book . ] This also is spoken of God after the manner of men : the meaning is onely that such and onely such should not be numbred among the elect , Psal . 69. 28. Let them be blotted out of the book of the living , and not be written with the righteous : Or that such onely should be cut off by Gods revenging hand . Vers . 34. Therefore now go , lead the people unto the place of which I have spoken unto thee ; behold mine angel shall go before thee , &c. ] Here God yields not to destroy for the present those that had sinned , having before onely yielded not to destroy all the people ; yet withall h● addes that he will not yield to go amongst them as formerly he had promised , but he would onely send his angel to go before them , concerning which angel see before the notes upon Exod. 23. 20. Neverthelesse in the day when I visit , I will visit their sinne upon them . ] I will spare them at this time , but when I begin to punish I shall reckon with them for this sinne also . Vers . 35. And the Lord plagued the people , &c , ] That is , as he threatned in the former verse , in future times he punished them for this sinne also , or else it may be meant of the punishment the Levites inflicted on them . CHAP. XXXIII . Vers . 2. ANd I will send an angel before thee , &c. ] God here promiseth Moses that he would send an angel before them , but withall addes , that he would not go up himself in the midst of them , as before he had promised . Some hold that the angel here meant is a created angel , not that angel of the covenant , of whom he had spoken before , chap. 23. 20. But seeing it is the same angel that had hitherto gone before them in the pillar of cloud by day , and in a pillar of fire by night , by whom God promiseth that they should be led on their way till they were possessed of the land of Canaan , I see not how we can understand it of a created angel , but that it must be meant of the Sonne of God , as before . However that which God here refuseth to do for them , I conceive is the dwelling amongst them in his tabernacle with those signes of his gracious presence , concerning which he had formerly given direction to Moses : His angel he would send , as he had promised , to conduct them to Canaan , and to drive out the inhabitants before them ; this he might do for any people , and this ( because he had promised it to Abraham ) he would do for them ; but to acknowledge them again for his people , and to testifie that by his dwelling in the midst of them , to wit in his tabernacle , that he would not grant . Vers . 3. Lest I consume thee in the way . ] This is also spoken of God after the manner of men , who are most provoked when they are present to see the wrong done them ; and indeed the nearer a people are unto God , the lesse will he indure their rebellion against him . Vers . 5. I will come up in the midst of thee in a moment , and will consume thee . ] To wit , if thou dost not truly repent of the wickednesse wherewith thou hast provoked me . Though God had granted to Moses upon his intercession that he would not presently destroy this rebellious people ; chap. 32. 34. yet withall he gave him order to make known to the people that he had threatned , in case he found them not truly penitent , utterly to destroy them , that so by the terrour hereof they might be indeed the more humbled for their sinne , and turn unto the Lord with a broken heart , as true penitents ought to do : And indeed we reade in the former chapter , verse 34. In the day when I visit I will visit their sinne upon them . Vers . 7. And Moses took the tabernacle , &c. ] Or a tabernacle or tent : It was not that which after was the place of publick worship , for that was not yet made , but some peculiar tabernacle which Moses had formerly ●rected either for the service of God , or for matters of civill judgement amongst the people , which being now removed afarre off from the camp signified Gods departure from them as a polluted people . See Prov. 15. 29. And called it the tabernacle of the congregation . ] It seems that Moses proclaimed that whosoever would seek the Lord , there was now the place of his presence whither they must come ; whereupon he called it the tabernacle of the congregation . And it came to passe , that every one which sought the Lord went out unto the tabernacle , &c. ] When Moses their mediatour appeared before God in their behalf , the cloud coming down upon the tent , they stood afarre off , as ver . 8. At other times they that sought the Lord went out of the camp ( the place of their sinne ) toward the place where the tent was . Vers . 8. And it came to passe , when Moses went out of the tabernacle all the people rose up , &c. ] That is , when Moses went to this tabernacle to desire the Lord to pardon the people , now repenting them of their sinne , all the people rose up , both reverencing him as he passed by , and that they might look after him and accompany his intercession with their prayers : And stood every man at his tent doore , acknowledging themselves unworthy to approch nearer ; and looked after Moses , shewing by their eyes that followed him , that all their hope was in him , and how earnestly they longed for a gracious answer by him . Vers . 11. And the Lord spake unto Moses face to face . ] In a wonderous familiar manner , so as never to any Prophet . See Deut. 34. 10. Numb . 12. 8. But Joshua the sonne of Nun , a young man , departed not , &c. ] Joshua is called here a young man onely in respect of his service , for he was now about fifty years old ; and he stayed behind in the tabernacle ( when Moses went back into the camp ) to look to it , and to keep it . And thus God honoured him , making him as it were his house-keeper . Vers . 12. And thou hast not let me know whom thou wilt send with me . ] That is , thou hast said that thou wilt not go up in the midst of us , and withall hast not expressely and by name satisfied me who it is thou wilt send along with me ; and so I am injoyned to carry this people into Canaan , and yet know not what cou●se shall be taken , nor what help shall be afforded me for the leading of them thither . It is true that God had told him that he would send an Angel before them , ver . 2. but yet because he had not told him who that Angel was , and withall he sawthe cloudy pillar that formerly went before them , and led them in their way , was now removed farre from the camp , and God had expressely said he would not go up in the midst of them , therefore he thus bemoans the hard province imposed on him , Thou sayest unto me , Bring up this people , and thou hast not let me know whom thou wilt send with me . Vers . 13. Shew me now thy way , &c. ] That is , shew what course thou meanst to take with us , or be thou our guide as before ; notwithstanding that threatning , ver . 3. Moses by faith resting on the promises of God was perswaded that he would not thus cast off his people ; therefore he saith , vers . 12. that God had not let him know whom he would send with him , because he had not yet promised his presence as he was confident he would do : so here he desires to know what way God would take with them , not doubting but that way would be that God would be reconciled and lead them again as formerly with the visible signes of his presence . That I may know thee , &c. ] That is , that by proof and experience I may know how good thou art to them that seek thee , and be assured that I have found grace in thy sight . Vers . 14. And he said , My presence shall go with thee . ] That is , the visible signe of my presence , the pillar of cloud , and the tabernacle , as before I promised : So that this is a revocation of the sentence , verse 3. For I will not go up in the midst of thee . Vers . 14. And I will give thee rest . ] If this be taken as spoken of Moses in particular , then the meaning must be , that God would satisfie his desire , and so settle and quiet his mind in this , concerning which he had been so anxiously solicitous and full of care . But if it be spoken of Moses in the name of and together with all the people , then the meaning rather is , that God would not now leave them , but that they should be still under his patronage and protection ; or that they should have rest from their enemies , and should be brought safe to the promised rest in the land of Canaan : By which rest was also figured our rest in Christ and in the kingdome of heaven . Vers . 15. If thy presence go not with me , carry us not up hence . ] Embracing Gods promise , he shews the reason why nothing else could satisfie him but that , because they had even as good never move a foot farther as go on without Gods favour , yea though they were sure to get the possession of the land of Canaan . Vers . 17. And the Lord said unto Moses , I will do this thing also that thou hast spoken , &c. ] That is , I will not onely conduct you by mine Angel , as I promised before , verse 2. but I will also go among you as my people by the visible signes of my presence . Thus God doth onely again confirm what he had said , vers . 14. Neither did Moses ask in the words before , nor the Lord here make any promise of any other blessing . For thou hast found grace in my sight , and I know thee by name . ] In a speciall manner , as Princes those whom they above others favour and respect . Vers . 18. And he said , I beseech thee shew me thy glory . ] Moses , having now found the Lord ready to grant all his desires , proceeds further , and makes one request more , to wit , that God would shew him his glory . Whereby I cannot think that Moses meant the very essence of God : for is it probable that Moses was so farre ignorant of the nature and essence of God , that he did not know him to be a spirit infinite , and invisible , every where present , but no where to be seen with bodily eyes , whom no man hath seen or can see , as the Apostle saith , 1. Tim. 6. 16 ? Surely no. Rather I think that Moses conceiving that God when he spake to him had put on as it were some corporall and visible shape , full of great majesty and glory , and therefore overshadowed with a cloud , he desired to see the lightsome brightnesse of Gods presence , the cloud being taken away , and that doubtlesse especially ( though happely not without some mixture of vain curiosity ) that he might by this speciall signe of Gods favour be confirmed concerning the gratious promise made to him and his people . Vers . 19. And I will make all my goodnesse passe before thee , &c. ] That is , my self , namely in a transitory vision ; my glory , ver . 22. or glorious goodnesse : thus God yields to his request , yet not every way as he had intended it ; and in what manner he would do it he shews him afterwards , ver . 22 , 23. And I will be gratious to whom I will be gratious , &c. ] If bold man should dare to question in his mind , why God should pardon the foregoing sinne of Israel , whilest he punishes lesse sinnes in others , or why Moses should be honoured with such a glorious vision above all other men ; his mouth is stopped with this which God saith of his freedome in communicating grace where he pleaseth without wrong to any . Vers . 20. Thou canst not see my face ; for there shall no man see me and live , &c. ] My face , that is , my essence , my being simply as I am in my self ( and indeed it is most true in that sense that no man can see Gods face . Even where Moses and Christ are compared together by the Evangelist S. John , this seeing of God is made the peculiar prerogative of Christ the sonne God , John 1. 17 , 18. ) Or rather by the face of God here is meant the majesty and glory attending that externall shape which God had now assumed , which Moses could not behold , and therefore it was covered with a cloud ; and this the Lord gives as a reason why God denied this part of his request , because he had desired that which being granted him would have been his ruine , mans weaknesse being such that he is not able to behold such a glorious brightnesse as this was , and as is that light inaccessible , which no man can approch unto , wherein God dwels , saith the Apostle , 1. Tim. 6. 16. And indeed , if by the face of God here were meant Gods essence , thou canst not see my face , that is , my essence , thou canst not see me as I am in my self , then by that following reason , for there shall no man see me and live , we might inferre that it is possible for men to see the essence of God though not without perill to their lives : which is not so ; for God is in his essence altogether invisible . Jacob saw God face to face , Gen. 32. 30. but it was in that shape wherein God was pleased to represent himself , and if Moses saw more then Jacob , yet he saw onely some more glorious representation of the deity , not the divine essence it self . Vers . 22. I will put thee in a clift of the rock , &c. ] He was put in the clift of a rock , 1. to hide him as it were that he might not be swallowed up of the exceeding glory of God as he passed by ; 2. that being thus placed he might not onely see God going and passing away , and that onely for a short time ; but withall this rock might signifie Christ , by whom we attain the true knowledge of God ; and looking thorow a clift might signifie the small measure of knowledge of God we have in this life comparatively . Vers . 23. And thou shalt see my back-parts . ] It is most probable that God passed by in an humane visible shape , but in such brightnesse and glory as was never shown to mortall creature ; so that these passages both of Gods hand and back-parts must be understood literally . But by this representation of the back-parts and not the face to be seen by Moses , the Lord intended to teach him , that as vve knovv men very imperfectly vvhen vve see onely their back-parts , even so is the knovvledge vvhich the best can have of God in this life little and imperfect . CHAP. XXXIV . Vers . 1. ANd the Lord said unto Moses , Hew thee two tables of stone , &c. ] Though hereby God testified that he had received the people into his favour again , and vvas minded that all things should return to their former state ; yet in that he prepareth not these tables as the first , this was a kind of memoriall of their sinne , as when the scar remaineth after the healing of the wound . At the same time also God gave him order to make an ark also to keep them , untill the ark of the covenant was made , De●t . 10. 1. Vers . 6. And the Lord passed by before him , &c. ] To wit , in the manner promised , chap. 33 , 22 , 23. And proclaimed , The Lord , the Lord God , &c. ] By this redoubling of the word Jehovah , Jehovah , the Lord , the Lord , Moses is prepared presently to compose himself with all humility and reverence to behold his glory , and to attend on God proclaiming his goodnesse . Ver. 9. And he said , If now I have found grace in thy sight , &c. ] Thus Moses still prayes for the people , and in this suit spent fourty dayes and fourty nights , Deut. 9. 25. for faith , the more assured it makes us of Gods favour , the more fervent it makes us in prayer . For it is a stiff-necked people . ] And therefore have need of thy mercy and government . Vers . 10. For it is a terrible thing that I will do with thee . ] The wonders which I shall work , to wit in the passage of the Israelites through the wildernesse , and afterward in the land of Canaan , shall strike terrour into the hearts of the wicked , and teach all to fear before God. Vers . 12. Take heed to thy self lest thou make a covenant with the inhabitants of the land , &c. ] First , because God hath determined to destroy them for their sins : Secondly , because the land must not be polluted with idolatry , which God had chosen to be his dwelling place : Thirdly , because by this means the people might be insnared ▪ Vers . 17. Thou shalt make thee no molten gods . ] One kind of idols ( by occasio● of the molten calf ) is put for all . Vers . 20. But the firstling of an asse thou shalt redeem with a lambe . ] See Exod . 13. 13. Vers . 22. And thou shalt observe the feast of weeks , &c. ] See the notes concerning these feasts , Exod. 23. 16. Vers . 25. Thou shalt not offer the bloud of thy sacrifice with leaven , &c. ] See the notes upon Exod. 23. 18 , 19. Vers . 28. And he was there with the Lord fourty dayes and fourty nights , &c. ] This second stay of Moses in the mount was , first , to try the peoples repentance , to see whether they would not again revolt from God ; and secondly , to procure the more authority to Moses , that they might look upon him when he brought the law as an angel sent to them from heaven . And he wrote upon the tables , &c. ] That is , the Lord. See ver . 1. Vers . 30. Behold the skinne of his face shone . ] No such thing befell him before ▪ when he was the first time upon the mount with the Lord fourty dayes and fourty nights , because then the Lord had not shown him his glory in so great a degree as now he had . Nor need we wonder that Moses wist not that the skinne of his face shone , as it is said in the former verse : for coming from the exceeding glory and brightnesse of Gods presence , that spark of shining brightnesse that was in his own face was not discernable by him , though terrible to the Israelites . Now for the shining of Moses face , it was doubtlesse to signifie the glory of the law which he preached to them , whence is that of the Apostle , 2. Cor. 3. 7 ▪ 8. But if the ministration of death written and ingraven in stones was glorious , so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance , which glory was to be done away ; how shall not the ministration of the spirit be rather glorious ? But withall the people by this were taught to reverence him , even as an angel come from heaven , to look upon him as one that stood in Gods stead when he spake to them , and to assure themselves that God had inlightned him also inwardly that he might teach and instruct them . And they were afraid to come nigh him . ] Moses came down with vengeance before , and what might they think of this glory put upon him now , being still conscious to themselves of the haynousnesse of their former rebellion ? Besides , this was to shew that Moses his ministration was condemnation ▪ 1. Cor. 3. 7 , 9. because it gives knowledge of sinne , and causeth wrath , Rom. 4. 15. The law worketh wrath ▪ for where there is no law there is no transgression . Vers . 33. And till Moses had done speaking with them he put a vail on his face . ] Hereby it is evident how long the brightnesse of Moses face continued , not all the time of his life , but onely the time of his going to and fro between the Lord and his people , that he might deliver to the people the laws and commandments he gave them in charge . All this time the shining of his face continued , and so when he came to speak with the people he p●t on a vail , which signified , First the vail of the obscurity of the law , whereby Christ and the end of the law was hardly discerned : and secondly that vail of ignorance and infidelity which was spread upon our hearts by nature , untill it be removed by Christ . Vers . 34. But when Moses went in before the Lord to speak with him , ●e took the vail off , &c. ] Signifying that when we come to see God in Christ , the vail is taken away . See 2. Cor. 3. 15. 16. Even unto this day when Moses is read the vail is upon their heart , neverthelesse , when it shall turn to the Lord the vail shall be taken away . CHAP. XXXV . Vers . 3. YE shall kindle no fire throughout your habitations upon the Sabbath day . ] This clause of the law concerning the Sabbath must be explained by that , chap. 16 , 23. To morrow is the holy rest of the Sabbath unto the Lord , bake that which ye will bake to day , and seethe that which ye will seethe , &c. Namely , that they must not kindle any fire therewith to dresse any meat for themselves , or except in case of absolute necessity : for that they might not kindle fire either to light a candle , or to warm themselves in the extreme cold of winter , is altogether improbable . Vers . 22. And they came both men and women , as many as were willing-hearted , and brought brac●lets and eare-rings , &c. ] That is , not onely gold and silver , but also their very ornaments , contributing these things as willingly now after repentance for the service of the tabernacle , as before for the making of their golden calf CHAP. XXXVI . Vers . 2. ANd Moses called Bezaleel and Aholiab , &c. ] Though gifted , yet they must have a calling . Vers . 8. And every wise-hearted man among them that wrought the work of the tab●rnacle made ten curtains , &c. ] This is first made ( though in the directions given , the ark , table , and candlestick were first mentioned ) because it was to rec●ive and contain these holy things , which might not stand without their tent . CHAP. XXXVIII . Vers . 8. ANd he made the laver of brasse , and the foot of it of brasse , of the looking-glasses of the women assembling , &c. ] For it is evident by severall Writers that in ancient times they used looking-glasses made wholly of pure bright brasse . Vers . 18. And the height in the breadth was five cubits , &c. ] That which is the breadth of the hanging lying is the height of it standing or hanging ; and therefore it is said that the height in the breadth of it was five cubits . Vers . 21. This is the summe of the tabernacle , &c. ] Or counted things : that is , this is the summe and particulars of the tabernacle and holy things belonging to it , which were thus taken as it were in an inventory by Ithamar at the commandment of Moses , and so delivered into the custody of the Levites , that nothing might be lost . This clause I conceive therefore may have respect both to the rehearsall of particulars which went before ; and vvithall likevvise to the summe of the gold and silver spent in making these things whereof Moses speaks in the words following . Vers . 24. Even the gold of the offering was twenty and nine talents , &c. ] Twenty nine talents and seven hundred and thirty shekels ( counting the talent at an hundred and twenty pound , and five and twenty shekels to a pound ) will make three thousand five hundred and nine pound weight of gold , and five shekels , which in sterling money ( if we account a pound weight of gold to be worth but thirty pound of sterling money ) comes to above an hundred and five thousand pound , viz. one hundred five thousand two hundred and seventy pound . Vers . 25. And the silver of them that were numbred of the congregation was an hundred talents , and a thousand seven hundred ●hreescore and fifteen shekels , &c. ] There were numbred six hundred and three thousand five hundred and fifty men ( and the very same number we find Numb . 1. 46. of which see the notes there ) who all paying half a shekel , Exod. 30. 13. the summe of the silver amounts to three hundred and one thousand seven hundred seventy and five shekels of silver , which is as here ( allowing three thousand shekels to a talent ) an hundred talents and a thousand seven hundred seventy five shekels over ; and this counting twenty five shekels to a pound weight amounts to twelve thousand seventy one pound weight of silver , which at five shillings the ounce comes to thirty six thousand two hundred and thirteen pounds in sterling money . Vers . 29. And the brasse of the ●ffering was seventy talents , and two thousand and foure hundred shekels . ] That is , ( allowing three thousand shekels to a talent ) two hundred and twelve thousand and foure hundre● shekels of brasse , and this ( counting twenty five shekels to a pound weight ) amounts to eight thousand foure hundred ninetie six pound weight of brasse , whereby it is evident that there was not so much brasse as silver , and therefore surely the pillars were made of wood , and onely covered over with brasse . See chap. 27. ver . 9. CHAP. XXXIX . Vers . 1. ANd of the blew and purple and scarlet they made clothes of service , &c. ] See chap. 31. 10. Vers . 43. And Moses blessed them . ] That is , he not onely commended both the people and workmen , and prayed God to blesse them , but also as Gods publick minister he pronounced a blessing on them from the Lord. CHAP. XL ▪ Vers . 9. ANd thou shalt take the anoynting ●yl , and anoynt the tabernacle , &c. ] The performance of this see in Levit. 8. 10. Vers . 10. And thou shalt anoynt the altar , &c. ] And sprinkle thereof upon the altar seven times . See Levit. 8. 11. Vers . 15. For their anoynting shall surely be an everlasting priesthood , &c. ] So that their children after them shall not need to be anoynted , but shall execut● the office by reason of this unction of their fathers ; onely the high priests were anoynted in the generations following . Vers . 17. And it came to passe in the first moneth , &c. ] They went out of Egypt the fifteenth of the first moneth , and now the next year upon the first day of the moneth the tabernacle is erected , so that there wanted now but fifteen dayes of a full yeare since they left Egypt . Vers . 27. And he burnt sweet incense thereon , &c. ] As supplying at present the priests office . ANNOTATIONS On the third book of MOSES called LEVITICUS . CHAP. I. ANd the Lord called unto Moses , &c. ] This word , and , sheweth the immediate connexion of this book of this story , upon that wherewith the foregoing book of Exodus was concluded , namely that after the tabernacle was reared , Aaron and his sonnes consecrated to the office of the priesthood , and the cloud descended upon the tabernacle , immediately God spake to Moses from the mercy-seat out of the tabernacle ( for into it Moses was not able to enter , because the glory of the Lord filled it ) and so informed him how Aaron and his sonnes should carry themselv●s ●n the priesthood , &c. Vers . If any man of you bring an offering unto the Lord , &c. ] That is , any sacrifice whatsoever : This is a generall rule concerning all sacrifices , to wit , that none must be offered , but of the herd , or flock , that is , if they were cattel they intended to offer ; for if they intended an offering of birds , what they must be is expressed afterwards , vers . 14. Vers . 3. If his offering be a burnt-sacrifice of the herd , let him offer a male without blemish . ] Here the Lord first gives directions for burnt-offerings , which were indeed the chief of all their sacrifices , and so called because they were all wholly burnt upon the altars ; whereas of other sacrifices some part onely was burnt upon the altar , and the other parts were otherwise disposed of . And the direction that is here first given concerning these is , that if a burnt-offering were to be offered of the herd , it must be a male without blemish , that it might be the fitter to figure forth Christs perfection in himself , and ours in him , who being perfectly holy , and free from the least blemish of sinne , He did no sinne : neither was guile found in his mouth , 1. Pet. 2. 22. did yet notwithstanding by suffering death for us perfectly satisfie the justice of God on our behalf , that so he might present the Church to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy , and without blemish , Ephes . 5. 27. for ( saith the same Apostle , Heb. 9. 13 , 14. ) If the bloud of bulls , and of goats , and the ashes of an heifer , sprinkling the unclean , sanctifieth to the purifying of the flesh ; How much more shall the bloud of Christ , who through the eternall spirit offered himself without spot to God , purge your conscience from dead works to serve the living God ? And so again Saint Peter saith , Ye know that ye were redeemed with the precious bloud of Christ , as of a lamb without blemish and without spot , 1. Pet. 1. 18 , 19. Yet withall hereby the Lord taught both them and us to give God the best in all our services . Vers . 3. He shall offer it of his own voluntary will at the doore of the tabernacle . ] That is , he that will offer a burnt sacrifice , he must do it voluntarily of his own mind , and not be forced to it ; and when he brings it he must present it to the priest at the doore of the tabernacle of the congregation ; that is , at the doore of the court , close within which the brasen altar for burnt-offerings stood . The first of these might signifie the freedome of Gods grace in giving his sonne , and the willingnesse of Christ in giving himself to be a sacrifice of propitiation for our souls ; but principally doubtlesse it was to teach them , that in all service done to God , it must be done freely and willingly , or God will not accept of it : The second was appointed to signifie that their sacrifices ( and so consequently any service that we perform ) were onely in and through Christ sanctified and made acceptable to God : The tabernacle was a type of Christ ▪ that greater and more perfect tabernacle not made with hands , Heb. 9. 11. and he is the onely doore by whom we have accesse unto the father . Vers . 4. And he shall put his hand upon the head of the burnt-offering . ] This was to testifie , First , that he acknowledged himself guilty of death : Secondly , that he desired and believed that that sacrifice should be accepted of God as a ransome for his soul , that all his sinnes should be laid upon it , and so it should suffer death as it were in his stead ; in all which notwithstanding they that did this had not respect so much to the beast slain , in the death whereof there could not be an equall compensation given to the justice of God for the death of sinners , as to Christ , of whom these sacrifices were types , who took upon him our sinnes , and the curse due to our sinnes , when he died for us : Thirdly , that he desired , and would indeavour to consecrate himself wholly to Gods service , as now he gave this sacrifice wholly to be offered upon the altar to the Lord , crucifying all his sinnefull lusts and affections , and yielding up his whole man to the obedience of Gods will in all things whatsoever . And it shall be accepted for him to make atonement for him . ] Though burnt-offerings were usually given in signe of thankfulnesse to God , and so betokened a new creature , and holy life , Psal . 51. 18 , 19. Do good in thy good pleasure unto Sion , build thou the walls of Jerusalem . Then shalt thou be pleased with sacrifices of righteousnesse , with burnt-offering and whole burnt-offering , and Gen. 8. 20. And Noah builded an altar unto the Lord , and took of every clean beast , and of every fowl , and offered burnt-offerings on the altar ▪ yet they were also for atonement and remission of sinnes , to wit generall sinnes , Job 1. 5. And it was so when the dayes of their feasting were gone about , that Job sent and sanctified them , and rose up early in the morning , and offered burnt-offerings according to the number of them all : for Job said , It may be that my sonnes have sinned , &c. whereas for speciall sinnes there was a speciall sacrifice and sinne-offering , Levit. 4. Vers . 5. And he shall kill the bullock before the Lord. ] That is , the priest in the name of the offerer : for this was usually the work of the priests , and therefore Moses did it when he supplyed the priests office , Exod. 29. 10 , 11. though sometimes the Levites also helped herein when there were not priests enough to do it , 2. Chron. 25. 10 , 11. The priests stood in their places , and the Levites in their courses , and they killed the Passeover ( that is , the Passeover-offerings ) and the priests sprinkled the bloud from their hands , as being given of God to be assistant to the priests in such services , Numb . 8. 19. I have given the Levites as a gift to Aaron and to his sonnes , to do the service of the children of Israel in the tabernacle of the congregation , and to make an atonement for the children of Israel . Now the sacrifice was killed to signifie the death of Christ , Who was slain that he might redeem us to God by his bloud , Revel . 5. 9. and the mortifying of Gods people by the word and spirit : and it was killed by the priest , to signifie that Christ should offer up himself unto God , as being both our priest and sacrifice , and that there is no possibility for men to please God by any service they do him , but onely in and through the mediation of Christ , of whose priesthood the Leviticall priest was a type and figure . As for the place where it was killed , that may be gathered , by the rule of Analogy , from that which is expressed verse the 11. concerning the second sort of burnt-offerings , namely , that it was killed at the north-side of the altar . And the priests Aarons sonnes shall bring the bloud , and sprinkle the bloud , &c. ] And this was done in a large measure , so that the corners of the altar were filled with bloud , Zach. 9. 15. to teach the people that this bloud of their sacrifice should not be lost as spilt upon the ground , but should be accepted of God as a propitiation for their sinnes , as being a figure of the bloud of Christ , which should be offered up to God and accepted by him in our behalf , as for our reconciliation , so also for our sanctification , who are elect according to the foreknowledge of God the Father , through sanctification of the spirit unto obedience , and sprinkling of the bloud of Jesus Christ , 1. Pet. 1. 2. Vers . 6. And he shall flay the burnt-offering . ] That is , the priest : for the flaying of the sacrifice was also ordinarily the work of the priest , who had therefore the skinne for himself , Levit. 7. 8. though upon extraordinary occasions ( as is before noted concerning killing the burnt-offerings ) even in this also the Levites sometime helped them , 2. Chron. 29. 34. The priests were too few , so that they could not flay all the burnt-offerings ; wherefore their brethren the Levites did help them . Because the sacrifices were offered ( as I may say ) as a holy feast unto the Lord , whence the altar is called the table of the Lord , and the sacrifice offered thereon , his meat , Mal. 1. 12. therefore nothing but what was usually eaten by men was burnt upon the altar ; and hence it was that the skinne was alwayes flayed off . Yet withall it is commonly held by Expositours that this flaying of the sacrifice did also signifie , First , the sufferings of Christ , who being first stripped of his garments , Matth. 27. 28 ▪ they did afterwards most shamefully intreat , so that there was no beauty in him why men should desire him : Secondly , the afflictions of Gods people under the rage of cruell oppressours and persecutours , Who , as the Prophet speaks , Micha . 3. 3. eat their flesh , and flay their skinne from off them : And thirdly , the mortification which God requires in those that give up their names to him , even that They put off concerning the former conversation the old man , which is corrupt according to the deceitfull lusts , Ephes . 5. 22. Vers . 7. And the sonnes of Aaron the priest shall put fire on the altar , &c. ] Here the Lord gives direction for the burning of these sacrifices by the inseriour priests , enjoyning them , first , to put fire upon the altar . Now because they were to use no strange fire in burning the sacrifices , but onely that fire which was continually nourished upon the altar , Levit. 6. 12 , 13. and which at first came down from heaven , Levit. 9. 24. therefore by putting fire upon the altar , is meant onely the laying of the fire together , or laying it on again when they had laid it by for the clearing of the altar : Secondly , to lay the wood in order , and then all the pieces of the sacrifices in order upon the wood ; which was so appointed , because the discreet laying of the wood doth much conduce to the well burning of the fire : And then lastly , thus to burn all upon the altar . The mistery of this might be twofold : First , to signifie the consecrating of Christ and his members by afflictions and sufferings ; for as he the Captain of our salvation was made perfect by sufferings , Heb. 2. 10. so must his members also be ready alwayes through these fiery trials to enter into glory , for every one shall be salted with fire , and every sacrifice shall be salted with salt , Mark 9. 49. Secondly , to signifie that holy zeal whereby we should wholly give up our selves to God through the operation of Gods holy spirit , which is often in the Scriptures compared to fire , as Matth. 3. 11. He that cometh after me is mightier then I , he shall baptize you with the holy Ghost and with fire : for as Christ through the eternall spirit offered himself without spot unto God , Heb. 9. 14. so likewise it is the spirit whereby we must be enabled to consecrate our selves to Gods service , Ye have purified your souls in obeying the truth ( saith the Apostle Peter ) through the spirit , 1. Pet. 1. 22. to which end we must not onely be carefull not to quench the spirit , 1. Thess . 5. 19. but also by prayer , holy meditation , and all other things conducing thereto , we must do what we can to further this work of the spirit in us , as they did in burning the sacrifices , by laying in order the wood and the pieces of the sacrifice upon the wood . Vers . 9. But the inwards and his legs shalt thou wash in water . ] Some conceive that by the inwards are not meant the guts , but onely the heart and liver , and such inward parts , and that because onely that which was usually eaten by men was offered on the altar , Gods table , as it is called Mal. 1. 2. as was before noted upon verse 6. But however the washing of the inwards and feet did doubtlesse signifie the perfect purity of Christ , and withall our through-purification both in the outward and inward man by the spirit of Christ ; ●gree●ble whereunto are those expressions of the holy Scripture , Ezek. 36. 25. Then will I sprink●e clean water upon you , and you shall be clean ; from all your filthinesse and from all your idols will I cleanse you ; and again , Heb. 10. 22. Let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . Vers . 10. He shall bring it a male without blemish . ] See the note upon vers . 3. Vers . 11. And he shall kill it on the side of the altar Northward . ] There also the sinne-offering was killed , Levit. 6. 25. and the trespasse-offering , Levit. 7. 2. which might signifie the obscurity of the legall ceremonies , the North being farthest from the light of the sunne ; or that Christ was to dye at Jerusalem , of which the Prophet saith , Psal . 48. 2. On the sides of the North is the citie of the great King. But I rather content my self with this literall reason : The altar being placed by the doore of the tabernacle of the tent of the congregation ( which seems was in the Southside ) there was more scope on the Northside , and therefore they are there appointed to make ready the sacrifices . Onely the peace-offerings were slain at the very doore of the tabernacle , which was more Eastwards in regard of the altar , as is evident , chap. 32. Vers . 12. And the priest shall lay them in order . ] See the note above upon ver . 8. Vers . 13. But he shall wash the inwards , &c. ) See the former note upon vers . 9. And the priest shall bring it all , and burn it upon the altar . ] This signified that all Christ , and whatsoever he had done is ours by faith , Gal. 2. 20. I live , yet not I , but Christ liveth in me ; and the life which I now live in the flesh , I live by the faith of the Sonne of God , who loved me , and gave himself for me : And that we also should give our selves wholly unto God by him , 1. Thess . 5. 23. And the very God of peace sanctifie you wholly ; and I pray God your whole spirit , and soul , and body be preserved blamelesse , unto the coming of our Lord Jesus Christ. Vers . 14. And if the burnt-sacrifice for his offering to the Lord be of fowls , then he shall bring his offering of turtle doves , or of young pigeons . ] Which signified the innocency and meeknesse both of Christ and his members : And again , old turtles and young pigeons are best , and so the best must be given to God. Vers . 15. And wring off his head , and burn it on the altar . ] The manner how the priests should kill the burnt-offering of turtle doves , or young pigeons , is here set down ▪ which was by wringing off the head of them ( according to our translation ) or pinching of the head with the priests nail , as it is in the margin of our bibles . The most common opinion of Expositours is , that the heads of these birds were not quite wrung off from their bodies , but onely broken in sunder , and so left hanging still by the skinne unto their bodies : and their chief reason is , because elsewhere it is said , where direction is given for the killing of such turtle doves , or young pigeons , that were brought for a sinne-offering , that the priests should wring off his head from his neck , but not divide it asunder , Levit. 5. 8. But some other reasons may make it seem more probable that the heads of these birds that were brought for a burnt-offering were quite wrung off from their bodies : as First , because we cannot vvell else conceive hovv the bloud of these sacrifices should be wrung out at the side of the altar , as it is injoyned in the follovving vvords ; and vve knovv that the Jevvs did of all things abhorre things that vvere strangled , and that the effusion of the bloud of the sacrifices vvas the chief thing vvhereby vvas signified the atonement made for us by the bloud of Christ , and how by the pinching of the priests nail a wound should be made for the letting out the bloud as some hold , it is hard to conceive : and secondly , because the following words , and burn it on the altar , seem plainly to be meant of burning the head particularly , being thus wrung off ; for of the burning of the body of these birds , direction is afterwards given , vers . 17. As for that place in the fifth of Leviticus , I see not but it may be meant , not of not dividing the head from the body , but of not dividing the body asunder , for which also there is here direction given , vers . 17. He shall cleave it , but not divide it asunder . Vers . 16. And he shall pluck away his crop with his feathers , &c. ] And so it figured the holinesse that was in Christ our sacrifice , who without all sinne or uncleannesse offered himself unto God for us ; by which also he cleansed and purified his people and their service of God , Heb. 9. 14. And cast it besides the altar on the East part by the place of the ashes . ] That is , where the priest , when he cleansed the altar , did first poure forth the ashes , which afterward were carried ●orth without the camp , Levit. 6. 10 ▪ 11. This place of the ashes was on the Eastside of the altar , both because it was nearest to the doore of the tabernacle , and so the ashes might the more conveniently be thence carried forth at the times appointed ; and because it was farthest off from the Sanctuary , and so the casting away of the crop and the feathers in this place might teach them that all uncleannesse was to be removed out of Gods sight , Holinesse becomes thy house , O Lord , for ever , Psal . 93. 5. Vers . 17. And he shall cleave it with the wings thereof , but shall not divide it asunder , &c. ] That is , he shall cleave it , the wings being still left , onely the feathers pluckt off : and though it must be cloven , that so the inward part might be laid upon the fire , signifying that God requires chiefly the offering of the inner man unto him ; yet it must not be divided asunder , whereby may be meant that we should give up our selves wholly to God , 1. Thess . 5. 23. CHAP. II. Vers . 1. ANd when any will offer a meat-offering unto the Lord , his offering shall be of fine flowre . ] There was a meat-offering that was alwayes to be joyned with their burnt-offerings , for which direction is given elsewhere : but here direction is given onely for voluntary meat-offerings ; and therefore it is said , When any will offer a meat-offering , &c. neither is there any set quantity here appointed ▪ but it is left free to the offerer to bring what he pleased , whereas for the meat-offering that was brought together with their burnt-offerings of the herd , or of the flock , there is an expresse law how much there should be of it , to wit , a tenth deal of flower mingled with the fourth part of an hin of oyl , Numb . 15. 4. Now these voluntary meat-offerings were for the same end that the burnt-offerings were , both to make atonement for them , and also to testi●ie their consecrating of themselves to God ; but withall particularly they were by way of acknowledgement that all their provision they had of his bounty . So then the meat-offering signified , First ▪ Christ his oblation of himself , of which the Apostle speaks , Ephes . 5. 2. Christ hath loved us , and given himself for us an offering and a sacrifice to God for a sweet smelling savour ; and again , Heb. 10. 8 , 9 , 10. When he said , Sacrifice and offering , and burnt-offerings , and offering for sinne thou wouldst not , neither hadst pleasure therein , which are offered by the law : Then said he , Loe , I come to do thy will , O God! He taketh away the first that he may establish the second : By the which will we are sanctified through the offering of the body of Jesus Christ once for all . Secondly , Christians wonne to God by the Gospell , and then consecrated to his service , Esay 66. 20. They shall bring all your brethren for an offering to the Lord , out of all nations , to my holy mountain Jerusalem , saith the Lord , as the children of Israel bring an offering in a clean vessel into the house of the Lord. Thirdly , all our Evangelicall sacrifices of prayer and praysing God , with other services done to the Lord , and to his saints for his sake , Mal. 1. 11. In every place incense shall be offered unto my name , and a pure offering : And last of all , more particularly their acknowledgement of Gods bounty in all the food they injoyed , and therefore it was that in all these meat-offerings they are appointed to bring fine slowre , without any mixture of branne , to signifie the purity of all Evangelicall sacrifices . He shall poure oyl upon it , and put frankincense thereon . ] The oyl poured upon the flowre figured the graces and comfort of the holy Ghost , whereby we serve God with a willing mind and a chearfull spirit , Ye have an unction from the holy one , saith the Apostle , speaking of this oyl of Gods spirit , 1. John 2. 20. and the sweetnesse both of the oyl and frankincense signified how sweet and acceptable their services were unto God in and through the mediation of Christ , who hath given himself for us an offering and a sacrifice to God for a sweet smelling savour , Ephes . 5. 2. whence it was that the Prophet told the Jews that their incense was in vain when God regarded not their sacrifices , Jer. 6. 20. To what purpose cometh there to me ●ncense from Sheba , and sweet calamus from a farre countrey ? your burnt-offerings are not acceptable , nor your sacrifices sweet unto me . Vers . 2. And the priest shall burn the memoriall of it upon the altar . ] That is , the handf●ll which he had taken out of the meat-offering , which should in stead of all put God in mind ( which is spoken of God after the manner of men ) of all this offering which the offerer had given to the Lord , and of the covenant which he had made to accept it , and withall be a memoriall to the offerer that he acknowledged all the store he had to be from God , and therefore to be consecrated wholly to his service , and that God would take in good part the offering he had now brought him . Vers . 3. And the remnant of the meat-offering shall be Aarons and his sonnes . ] To eat the same in the Sanctuary , Levit. 6. 16. And the remainer thereof shall Aaron and his sonnes eat ; with unleavened bread shall it be eaten in the holy place , in the court of the tabernacle , &c. It is a thing most holy of the offerings of the Lord made by fire . ] And therefore onely to be eaten by the priests that offer it . Of other offerings others might eat , but of the most holy things , whereof part was burnt on the altar , onely the priests . Vers . 4. And if thou bring an oblation of a meat-offering baken in the oven . ] These were prepared and baked within the Sanctuary , as it seems by Ezekiel 46. 20. This is the place where the priests shall boil the trespasse-offering , and the sinne-offering , where they shall bake the meat-offering , and 1. Chron. 23. 28 , 29. Their office was to wait on the sons of Aaron , &c. both for the shew-bread and for the fine flowre for meat-offerings , and for the unleavened cakes , and for that which is baked in the pan , and for that which is fried . It shall be an unleavened cake of fine flowre mingled with oyl , or unleavened wafers anointed with oyl . ] See the notes upon Exod. 29. 2. and upon the 11. verse of this chapter . Vers . 11. No meat-offering , which ye shall bring unto the Lord , shall be made with leaven . ] This must be understood onely of these voluntary oblations , part whereof was to be burnt upon the altar ; for with some eucharisticall or thank-offerings they might bring leavened cakes , Levit. 7. 13. as also in the first-fruits , Levit. 23. 17. but these were not burnt upon the altar . And where leaven was not to be used in the oblation , the part remaining the priests might not eat with leaven , Levit. 6. 16. because part of the offering was burnt upon the altar . Now leaven was thus generally forbidden : First , to put them still in mind of their deliverance out of Egypt , a type of their redemption by Christ : Secondly , to teach them to worship God as he had appointed , and to know that all humane devices therein are an abomination to God : Thirdly , to shew the perfect purity of Christ , in whom there was not the least leaven of sinne , and the sincerity that must be in our evangelicall sacrifices ; for leaven signifieth sinne of all sorts , in doctrine and manners , distastfull to God , and infectious to men , Luke 12. 1. Beware ye of the leaven of the Pharisees , which is hypocrisie . 1. Cor. 5. 8. Let us keep the feast , not with old leaven , neither with t he leaven of malice and wickednesse , but with the unleavened bread of sincerity and truth . For ye shall burn no leaven , nor any hony , in any offering of the Lord made by fire . ] Not onely leaven but hony also is forbidden : First , because it hath a kind of leavening nature : Secondly , the more fully to exclude all humane devices in Gods worship : the sweetnesse of hony might be a pretence of mixing it with their sacrifices : when neither soure nor sweet ple●seth him but onely what is appointed , what place is left for humane inventions ? Thirdly , if any mystery be thought implyed , it may be the abandoning of all carnall pleasures and delights by those that will consecrate themselves to Gods service . Vers . 12. As for the oblation of the first-fruits ye shall offer them unto the Lord. ] To wit , though with leaven , Levit. 23. 17. They shall be baken with leaven , they are the first-fruits unto the Lord ; though hony 2. Chron. 31. 5. The children of Israel brought in abundance the first-f●uits of corn , wine , and oyl , and hony . Vers . 13. And every oblation of thy meat-o●●●ri●g ●●alt thou season with salt . ] By this salting was signified the covenant o● grace in C●rist , which we by faith apprehend unto incorruption : wherefore o●r un●●genera●e estate is likened to a child new born and not salted , Ezek. 16. 4. Neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering . ] To wit , the salt which is a signe of the covenant of thy God : that is , be sure that salt be not wanting , which you are bound as by a covenant to use in all sacrifices ; and be sure that faith in the covenant be not wanting , which is signified by that salt , for then all your sacrifices will be of no value with the Lord. With all thine offerings thou shalt offer salt . ] Not onely meat-offerings , but also burnt-offerings , and all other sacrifices , Ezek. 43. 24. The priest shall cast salt upon them , and they shall offer them up for a burnt-offering unto the Lord. Mark 9. 49. Every sacrifice shall be salted with salt . Vers . 14. And if thou offer a meat-offering of thy first-fruits unto the Lord , &c. ] That is , a freewill-offering of the first-fruits , besides injoyned by the law . CHAP. III. Vers . 1. ANd if his oblation be a sacrifice of peace-offering , if he offer it of the herd , whether it be male or female , &c. ] Peace-offerings were either to obtain from God some blessing which they wanted , or by way of gratulation or thanksgiving for some blessing received . The chief and most ordinary use of them was doubtlesse in a way of thanksgiving for their peace and prosperity , the severall sorts whereof are set down in the seaventh chapter . But yet sometimes they were also used when men in their troubles prayed unto God for peace and salvation : so Judges 20. 26. when the Israelites fasted and sought unto the Lord for his aid and favour , because the men of Benjamin had twice beaten them in battel , they offered burnt-offerings and peace-offerings before the Lord ; and when David sought to appease Gods anger , when the pestilence raged in the land because of his numbering the people , He built an altar to the Lord , and offered burnt-offerings and peace-of-ferings , 1. Chron. 21. 26. the Lord hereby teaching us that with supplications for what we want we must also joyn thanksgiving for what we already injoy . So then the peace-offerings signified 1. Christs oblation of himself , whereby he became our peace , Ephes . 2. 14. and 2. the sacrifice of praise which in and through him we offer unto God. The sacrifices appointed here for the peace-offerings are a male or female of the herd or of the flock : turtle doves and young pigeons are not here allowed for the poorer sort , as in burnt-offerings they were , and that because the peace-offerings were to be divided into three parts ; one for the altar , another for the priest , and a third for the offerer , and such a division could not be conveniently made in so small sacrifices . But yet because this sacrifice was by way of thankfulnesse for temporall blessings externall , peace and prosperity , therefore a female , a lesse perfect sacrifice was here accepted of God. Why it must be without blemish , see in the notes upon chap. 1. ver . 3. Vers . 2. And he shall lay his hand upon the head of his offering . ] See the notes upon Levit. vers . 4. And kill it at the doore of the tabernacle of the congregation , &c. ] Why this sacrifice was to be killed by the priests , and the bloud to be sprinkled upon the altar , you may see by that which is said before upon chapter 1. vers . 5. That which is particularly observable here is , that these sacrifices of peace-offerings were not killed at the same place where the oth●r sacrifices were killed ; for the burnt-offerings were killed on the one side of the altar Northward before the Lord , and so were also the sinne-offering and the trespasse-offering in the very place where the burnt-offering was killed , chap. 6. 25. and chap. 7. 2. But now the peace-offerings were to be killed in another place , to wit , at the doore of the tabernacle of the congregation , that is , the very entrance of the court , where stood the brasen altar , which was more Eastward then the place where the other sacrifices were killed . And the reason of this we may well conceive was , 1. Because the fat and the breast of these peace-offerings were to be waved before the altar in the hands of the offerer , who might not go into the court , but stand at the doore , chap. 7. 30. and 2. Because these peace-offerings , whereof the offerer did eat a part , were not reckoned amongst the most holy things , which were onely eaten by the priest . And hence this is given as a reason why the trespasse-offering was to be killed in the same place where the burnt-offerings were killed , because it was most holy , and to be eaten by the priests onely , chap. 14. 13. Vers . 3. And he shall offer of the sacrifice of the peace-offering , a n offering made by fire unto the Lord. ] Namely , that which is afterward expressed : the rest of the offering was thus disposed of ▪ the breast and right shoulder were waved and heaved before the Lord , and given the priests to eat . See Levit. 7. 30. the remainer was eaten by him that brought it , his family and friends , Levit. 7. 15 , 16. The fat that covereth the inwards , &c. ] The fat as the best of the sacrifice is offered up unto the Lord , and so teacheth that the best is to be still given unto him ; and it might withall signifie , that all our carnall desires are to be mortified with the fire of the spi●it . Vers . 5. And Aarons sonnes shall burn it . ] To wit , being first salted , Levit. 2. 13. On the altar upon the burnt sacrifice , &c. ] That is , upon the remainer of the dayly burnt-offering , which alwayes had the first place . Vers . 9. The fat thereof and the whole rump , it shall he take off hard by the back-bone ▪ &c. ] Because the rump of those countrey sheep was large and exceeding fat , as Writers report , and the fat was to be burnt , and withall because the rumps of sheep are sweeter and better then those of bullocks , therefore the rump of the sheep is also set apart for the sacrifice , though not of the bullocks . Vers . 11. It is the food of the offering made by fire unto the Lord. ] So called , to shew Gods acceptation of it , that it should be as meat to him , and withall to expresse his love , who reckons himself as a guest at their feasts . Vers . 16. All the fat is the Lords . ] That is , it must be burnt upon the altar , neither may the priest nor owner eat of it . Vers . 17. It shall be a perpetuall statute for your generations , throughout all your dwellings , &c. ] Upon the Lords setting apart the fat of all sacrifices to be his peculiar portion , and to be burnt upon the altar , there is here a more generall statute given them in charge , towit , that the people should never eat any of this fat of these beasts fit for sacrifices , no not in their o●n private dwellings , when they killed them for their ordinary food , and not sor sacrifices ; which was doubtlesse to keep in them a reverend remembrance of these holy rites , and the spirituall mysteries signified thereby . Indeed there is great difference of judgement amongst Expositours concerning this law , to wit , whether the eating of all fat was here forbidden the Israelites ▪ or onely the eating of the fat of their sacrifices . But for this we must know 1. that it is meant onely of the fat of beasts that were appointed for sacrifices , for so much is expressed chap. 7. 23. Y● shall eat no manner of fat of ox , of sheep , or of goats : 2. that it was not meant of such fat as is mixed with the flesh of such beasts , as in the shoulder , breast , &c. ( for such fat they were doubtlesse allowed to eat , whence Deut. 32. 14. The fat of rammes and lambs of the breed of Bashan , and goats , is r●ckoned amongst the dainties which God had given the Israelites in the land of Canaan ) but it is meant onely of the fat which we call suet or tallow , the fat before mentioned , which when these beasts were sacrificed was alwayes burnt upon the altar : and 3. for this fat , it is farre more probable that the Israelites were by this law forbidden to eat of it , at all times , and in all places , whenever they killed either sheep , or ox , or goat , for their ordinary food , not onely because it is said that this should be a law for them throughout all their dwellings , that is , even when they killed these cattel at home in their own private dwellings ; but also especially because fat and bloud are here joyntly alike forbidden : Now the bloud even of those cattel which they killed at home for their private use they might not eat ( the reason whereof see in the note upon Gen. 9. 5. ) and therefore not the fat neither . CHAP. IV. Vers . 2. IF a soul shall sinne through ignorance , &c. ] Hitherto in this book direction hath been given for burnt-offerings , meat-offerings , and peace-offerings : Now the Lord here beginnes his directions for those offerings whereby expiation was made for some particular sinne which the offerer found himself guilty of , which in some cases were called sinne-offerings , and in some cases trespasse-offerings . The first generall command concerning these is in these words , to wit , that if a soul , that is , any person whatsoever , should sinne through ignorance against any of the commandments of the Lord , then that person should bring a sinne-offering by way of expiation for that sinne : where by sinnes committed through ignorance , or errour ( for so the word in the originall may also be rendered ) are not onely meant such sinnes as men commit and yet know not that they sinned , as being ignorant of the fact done , or of the unlawfulnesse of the fact , thinking they did well when indeed they transgressed some law and commandment of God ; but also such sinnes as men commit through infirmity and weaknesse , when they are suddenly overtaken in a fault , as the Apostle speaks , Gal. 6. 1. overborn by the strength of their lusts and corrupt affections , which do for the present as it were blind their judgement and reason , and so they do not for the time mind the law of God , or not lay it to heart as they ought to do . Yet withall we must consider that it is no way probable that all sinnes of this nature are here intended , but onely such greater externall sinnes for which the conscience is more likely to be stricken then for every ordinary aberration : for who can think that there was a severall sinne-offering to be brought for every transgression of Gods law , though but in thought or word , which in the best are every day so many ? No , other sinnes were expiated by the dayly burnt-offerings which were offered for the whole Church , or by the sacrifice offered on the day of atonement , concerning which it is said , Levit. 16. 30. On that day shall the priest make an atonement for you , to cleanse you , that you may be clean from all your sinnes before the Lord. These sinne-offerings were onely for such particular sinnes , for which their consciences were in a more speciall manner smitten : and they were all types of Christ ; for For God made him to be sinne for us who knew no sinne , that we might be made the righteousnesse of God in him , 2. Cor. 5. 21. Vers . 3. If the priest that is anointed do sinne , &c. ] That is , the high priest , who onely was anointed in the ages following , as is before noted upon Exod. 29. 7. & 40. 15. now in that the Leviticall high priest had himself need of an offering for sinne , they were taught that he was not the Mediatour that could stand between God and them , and make a perfect atonement for them ; but that they were to look for another , in whom there was no sinne , of whom the Leviticall high priest in his holy garments was a shadow and type . See Heb. 7. 26 , 27 , 28. For such an high priest became us who is holy , harmlesse , ●ndefiled , and separate from sinners ; who needeth not dayly as those high priests to offer ●p sacrifice , first for his own sins , and then for the peoples , &c. Then let him bring for his sinne which he hath sinned a young bullock , &c. ] A greater sacrifice then the common persons , vers . 28. or the rulers , vers . 22. and equall to the congregations , vers . 14. because his sinne was greatest and most pernicious to the people . Vers . 4. And shall lay his hand upon the bullocks head , &c. ] So testifying his faith and resting on Christ , whom that sacrifice figured . See the note upon chapter 1. 4. Vers . 5. And the priest that is anointed shall take of the bullocks bloud . ] This anointed priest is the sinner himself , Heb. 7. 27. who is here injoyned to take of the bullocks bloud , and bring it to the tabernacle of the congregation , that is , into the tabernacle , which was not yet prescribed to be done in any other sacrifice : and this shewed that by the bloud of Christ we have a way opened into heaven , Heb. 10. 19. 20. Having boldnesse to enter into the holiest by the bloud of Jesus , by a new and living way which he hath consecrated for us through the vail , that is to say , his flesh . Vers . 6. And sprinkle of the bloud seaven times before the Lord , &c. ] A mysticall number , signifying the full satisfaction that was given to God , and the full and perfect cleansing of sinne by the sprinkling of the bloud of Jesus , Heb. 9. 13 , 14. For if the blo●d of bulls and of goats and the ashes of an heifer sprinkling the unclean sanctisieth to the purifying of the flesh ; How much more shall the bloud of Christ &c. purge your conscience from dead works to serve the living God ? and that our sinnes need much purgation , Psalm . 51. 2. Wash me throughly from mine iniquities and cleanse me from my sinne . Vers . 11. And the skin of the bullock , and all his flesh , &c. ] In other sinne-offerings after the fat was offered upon the altar , the remainer of the sacrifice was eaten by the priests , chap. 6. 26. The priest that offers it for sinne shall eat it ; in the holy place shall it be eaten : but in the sinne-offering for the priest here another order is given , and so likewise in the sinne-offering for the whole congregation , vers . 21. ( because there the pries●s were included with the rest ) to wit , that it should be wholly carried forth without the camp , and burnt there , whence is that law , chap. 6. 30. that no sin-offering should be eaten , whereof any of the bloud was brought into the tabernacle of the congregation to reconcile withall in the holy place ( which was onely done in the sinne-offering for the priest and for the congregation ) but that they should be burnt with fire . The literall reason of this doubtlesse was , because the offerer himself might not eat of the sinne-offering , and in these sinne-offerings the priest himself was the offerer , either solely by himself , as here ; or jointly with the rest of the people , as in the sinne-offering for the whole congregation : but withall assuredly there was a mystery in it : for first , hereby they we●e taught how detestable a thing sinne is , especially the sinnes of sacred persons , and common sinnes of a whole Church and people , which here were laid as it were upon the bullock that was carried forth out of the camp : 2. It signified that Christ , the true sinne-offering , should be carried out of Jerusalem to suffer , as the Apostle himself saith , to shew the meaning of this ceremony , Heb. 13. 11 , 12. The bodies of those beasts whose bloud is brought into the Sanctuary by the high priest for sin are burnt without the camp ; Wherefore Jesus also , that he might sanctifie the people with his own bloud , suffered without the gate : 3. To teach us that by Christs sufferings our sinnes are perfectly forgiven , cast as it were out of doores , and removed farre away from us . As for the person that was to carry forth this bullock for a sinne-osfering without the camp , and to burn him there , though the words in the 12. vers . may seem to have reference to the priest that offered the sinne-offering , The whole bullock shall he carry forth without the camp , &c. yet the meaning onely is that he should see it were done , not that he should do it himself , and so become unclean thereby , as may appear by what is said in another place that is parallel vvith this , chap. 16. 27 , 28. Vers . 13. And if the whole congregation of Israel sinne through ignorance , &c. ] That is , if the vvhole congregation shall of mere ignorance or infirmity , vvhich is a kind of ignorance , or errour , because such as sinne thus are for the time as men blinded carried avvay vvith the strength of their corruptions , shall do any thing that is evil , and either not take any notice of it , or not lay to heart the evil they have done , after they come to knovv it , or to be touched in conscience for it , they shall offer a sinne-offering for their atonement : vvhere by the vvay it is vvorth the noting that the vvhole assembly of particular Churches may erre . Vers . 14. When the sin , which they have sinned against it , is known , then the congregation shall offer a young bullock , &c. ] In Numb . 15. 24. the Israelites are injoyned to bring a kid of the goats for a sinne-offering for the sinne of the vvhole congregation : but that vvas onely for the sinne of omitting any of those ceremoniall duties there injoyned them , but this is more generall for all sin vvhatsoever , vvhich you may see more fully explained in the note upon that place . Vers . 20. And he shall do with the bullock as he did with the bullock for a sinne-offering , &c. ] That is , the bullock for the priests sinne-offering , vvhereof before the first bullock , as it is called , vers . 21. Vers . 22. When a ruler hath sinned , &c. and is guilty , or if his sinne wherein he hath sinned come to his knowledge , &c. ] That is , vvhen any civil magistrate hath sinned , vvhether he be presently struck vvith an acknovvledgement of his guilt , or vvhether his sinne be aftervvards by any means discovered to him , so soon as he comes to the knovvledge of it he shall bring his sinne-offering . Vers . 24. And he shall lay his hand upon the head of the goat , and kill it in the place , &c. ] That is , on the Northside of the altar . See Levit. 1. 11. Vers . 25. And the priests shall take of the bloud of the sinne-offering with his finger , and put it upon the horns of the altar , &c. ] The bloud of this sinne-offering for the ruler ( as likewise that for the common people ) why was it not as in the former carried into the tabernacle , sprinkled before the vail , and upon the altar of incense ? surely because the sinne of the priest and congregation was more hainous then that of the ruler , therefore was there a more solemn manner of atonement appointed for their sin then for the rulers or the private persons . Vers . 26. And he shall burn all his fat upon the altar , &c. ] The remainer was eaten by the priests . See Levit. 6. 26. whereas the remainer of the sin-offerings for the priest and congregation were burnt without the camp for the reason above shown in the note upon vers . 11. Vers . 27. And if any one of the common people sinne through ignorance , &c. ) That is , either Israelite or stranger that is joyned unto them . See Numb . 15. 15. Vers . 30. And the priest shall take of the bloud thereof with his finger , and put it upon the horns of the altar , &c. ] See the note vers . 25. Vers . 32. And if he bring a lambe for a sinne-offering , &c. ] This sacrifice is spoken of apart from the former of the goat , because of the difference in the fat that was burned , which was not wholly the same in a lambe as it was in a goat . See the note upon chap. 3. 9. CHAP. V. Vers . 1. ANd if a soul sinne , and hear the voice of swearing , and is a witnesse , whether he hath seen or known of it , &c. ] In this chapter some instances are given of sinnes committed by private persons , for which they were to bring a sinne-offering to the Lord ; and that especially as I conceive , to shew in what cases the offerings which they brought for their sinnes were to be of that sort which were more particularly called and esteemed trespasse-offerings : for of such it is evident that Moses speaks , at least principally in this chapter . Much arguing there is amongst Expositours to shew the difference between sinne-offerings and trespasse-offerings : some hold that the sinne-offerings mentioned in the former chapter were for sins of commission , the trespasse-offerings spoken of in this chapter were for sinnes of omission : some again hold that the sinne-offerings were for greater transgressions , and others quite contrary , that the trespasse-offerings were for greater transgressions , and the sinne-offerings for smaller offences . But the truth is that these opinions on both sides are no other then groundlesse conjectures : Evi●ent it is that these trespasse-offerings are also called sinne-offerings , as we may see in the 6. vers . of this chapter , He shall bring his trespasse-offering unto the Lord for his sinne which he hath sinned , a female from the slock a lambe , or a kid of the goats , for a sinne-offering . All trespasse-offerings were therefore sinne-offerings though all sinne-offerings were not called trespasse-offerings . Herein onely I conceive the difference lay , that for some particular sinnes a sinne-offering was appointed , different from the ordinary sinne-offerings injoyned particular persons in the former chapter , which because it was for such sinnes wherein some trespasse was committed upon the goods of their neighbour , or upon the holy things of the Lord , which belonged unto the priests , therefore they were more particularly called trespasse-offerings . The first particular instance given in the first verse of the chapter is concerning him that sinneth in concealing his knowledge , when he might have witnessed the truth , If a soul sinne ( saith the text ) and heare the voyce of swearing , and is a witnesse , &c. for the meaning of this place , so diversely expounded , I con●●ive to be this , that when an oath is given for the clearing of any controversie , for any wrong done by one man to another , and those to whom the oath is given do either forswear themselves , or cannot discover the truth , if one that knows the truth , and might be or is called to be a witnesse , stands by , conceals his knowledge , and doth not reveal the truth , he is guilty and must offer a trespasse-offering , because his neighbour suffers dammage in his estate through his silence ; whether he hath see● or known of it , that is , whether he was an eye-witnesse of that which is in question , or came any other way to the knowledge of it , he must reveal all he knows , or be guilty , and so o●fer a trespasse-offering . Vers . 2. Or if a soul touch any unclean thing , &c. ] The second instance of sins for which they were to bring a trespasse-offering is concerning those legall pollutions which are afterward● fully expressed , chap. 11. & 12. &c. The law is this ; The man or woman that had touched any such unclean thing , he was unclean and guilt●e of a sinne , verse 2. so soon as he had touched it , though for the time it was ●id from him , his doing it unwittingly should not quit him of the guilt of it ; but yet when he should come to the knowledge of it , vers . 3. then he should ●e guilty in his own apprehension , and so must offer a trespasse-offering , not so much to cleanse him from this legall uncleannesse ( for in this case there was another way of legall purifying appointed , Numb . 19. 11. &c. ) as to expiate his sinne , because for want of due consideration he had so defiled himself ; and through ignorance or unadvisednesse had neglected those legall purifyings , or had come into the sanctuary and intermeddled with Gods holy things whilest his uncleannesse was upon him . And indeed this was as I conceive the reason why a trespasse-offering was in this case imposed , because the unclean person did by this sinne trespasse upon Gods holy things , and as it were impair the worth of them . Now these things also figured that we are to be cleansed by the sacrifice and death of Christ , even from that pollution which is contracted by partaking with other mens sinnes , of which the Apostle speaks , 1. Tim. 5. 22. Lay hands suddenly on no man , neither be partaker of other mens sins : keep thy self pure ; and again , 2. Cor. 6. 17. Come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you . Vers . 4. Or if a soul swear , pronouncing with his lips to do evil or to d● good , &c. ] In this third instance of sinnes for which they were to bring a trespasse-offering , it is not easily discerned what the sinne here intended is : some conceive it to be the carelesse neglect of doing that which a man had sworn to do , to clear himself of the guilt whereof he was to bring a trespasse-offering to the Lord ; and because there is expresse mention of swearing to do evil , and it cannot be a sinne to omit the doing of that which he had sworn he would do , if he had sworn to do any evil to his neighbour , or generally any thing evil , that is , sinfull and against Gods law , but rather it would be commendable to break such an oath , therefore by doing ●vil they understand the doing of something which is hurtf●ll or irksome to himself , as if a man hath sworn to do what may bring some damage to his estate , or deprive him of something that is pleasing and delightfull to him : Again others conceive that the sinne here intended is rash and unadvised swearing to do either good or evil to others , to wit , when it is sinfull so confidently to undertake it , as when he undertakes to do that which is not in his power to do , or which he knows not whether he shall be able to do or no ; or to do some evil to his neighbour , which is against the rule of charity , and cannot be done without sinning against God , as when David sware tha● he would utterly destroy Naball and all his family , 1. Sam. 5. 22. And this Exposition I conceive is the more probable , first , because the sinne of not doing what a man hath sworn he would do is not so clearly intimated in thes● words , as is the sinne of rash and unadvised swearing : for these words , pronouncing with his lips to do evil or to do good , do indeed manifestly imply an ove●bold undertaking to do that which happely he may not or cannot do : and secondly , because they that expound this place of the sinne of not doing what a man hath sworn to do , are constraind to understand that clause concerning swearing to do evil of doing that which is evil or hurtfull to himself , whereas I conceive it must necessarily be understood of doing evil to his neighbour , because for it he was to bring a trespasse-offering , ▪ which implyes at least an intention of trespassing upon his neighbour : so that I say the sinne here intended is , I conceive , rash and unadvised swearing ; and because if a man swore to do good to his neighbour when it was not in his power , he did thereby engage himself for some good to his neighbour which afterwards his neighbour could not enjoy ; and if he swore to do evil to his neighbour , there was at least a purpose of trespassing upon him , which was in Gods eye as if he had done it , therefore he is enjoyned for this sinne to bring a trespasse-offering : though at first it be hid from him , that is , when at first he bound himself by this oath through passion or unadvisedness● he did not know or consider that he sinned in so swearing , yet when he knows of it , saith the ●ext , that is , when he i● once convinced that he hath sinned herein , then he shall be guilty in one of these , then the guilt shall lye upon his conscience , whether he hath sworn to do good or evil , and for his atonement he must bring a trespasse-offering unto the Lord , as is added in the following verses . Vers . 5. And it shall be when he shall be guilty in one of these things . ] That is , when he shall be guilty in one of these three cases before named , he shall confesse his sin , laying his hand upon the sacrifices head , & so shall make an atonement for himself . Vers . 6. And he shall bring his trespasse-offering , &c. ] This also no lesse then the sinne-offering was a type of Christ , whose soul was made an offering for sinne , Isa . 53. 10. The word in the originall is the same that is here translated a trespasse-offering . Now how the trespasse-offering differed from the sinne-offering , is noted befo●e upon the first verse of this chapter . Vers . 7. And if he be not able to bring a lambe , &c. ] This exception was not onely for these particular offenses before named , but for all where a sinne-offering was to be brought by the common people , that in no case poverty should disable a man to make his peace with God. Now concerning these turtle doves and young pigeons , see the note upon Levit. 1. 14. One for a sinne-offering and the other for a burnt-offering . ] Which wer● also or atonement , Levit. 1. 4. Vers . 8. And wring off his head from his neck , but shall not divide it asunder . ] This direction concerning the turtle dove ▪ or young pigeon , that was to be offered for a sinne-offering , may be understood two severall wayes : either that the priest was to wring off the head but not to divide the body of it asunder ; or else , which is the commonest exposition , that he was to break the neck of it asunder , but yet not to p●ll the head quite off from the body , of which see the note upon Levit. 1. 15. Vers . 11. But if he be not able , &c. then he that sinned shall bring for his offering the tenth part of an Ephah , &c. ] That is , the tenth part of a bushell , the tenth part whereof was called an O●er , Exod. 16. 36. near about our pottle . He shall put no oyl upon it , &c. ] To distinguish this sinne-offering from those other meat-offerings , whereof see Lev. 2. 1. Besides this happely might signifie that neither by any grace in us ( whereof the oyl was a signe ) nor by any prayersof ours ( whereof the frankincense might be a signe ) but onely by Christ we are reconciled unto God , whereof this meat-offering was a type ; or else because the oyl & frankin●●nse might signifie the joy & gladnesse of him that brought the offering , the Lord might appoint these to be left out in the sinne-offering because of the sorrow & humiliation of spirit required in him that brought this offering , as we may see in a like case , Num. 5. 15. Vers . 15. If a s●ul commit a trespasse , and sinne through ignorance . ] The Hebrew word translated here , comm●t a trespasse , though it be generally used for all transgression and disloyalty that the inferiour committeth against the superiour , yet for the most part it is applyed to evils committed against the Lord in his holy things , and so ●●gnifieth sacrilegiously to trespasse upon the Lord and his prie●ts by ●ny wrong done to God in his holy things , when by any mans ignorance , unadvisednesse , or errour ( for it must not be understood of th● presumptuous defrauding God of those things which belonged to him ) God was damaged in his offerings , as when any man payed not the full tithe due , or did work with his first-born bullock , or shear his first-born sheep , or keep back ought of the price of things dedicated to holy use , or take any of the priests portion in the sacrifices , &c. Then ●e shall bring for his trespass● unto th● Lora a ramme , &c. ] A greater sacrifice then was brought for other trespasse-offerings , to shew the greatnesse of the sinne of sacriledge . With thy estimation by shekels of silver , &c. ] That is , with as much money as thou the priest shalt value the damage at , according to the shekels of the Sanctuary : for so it is explained ver . 16 , 18. Vers . 16. And shall adde the fifth part thereto , &c. ] For so much was also added to holy things redeemed , Levit. 27. 13 , 15 , 19. But if he will at all re●eem it , then he shall adde a fifth part thereof unto thy estimation . And if he that sanctified it will redeem his house , then he shall adde the fifth part of the money of thy estimation unto it , &c. Vers . 17. And if a soul sinne , and commit any of these things , &c. ] The ram injoyned for a sinne-offering makes it clear that Moses here speaks concerning the same sinne of sacriledge , whereof before , onely this particular is again more clearly urged , that though he wist it not , though he was utterly ignorant , yet he must as guilty bring this sacrifice for his atonement . CHAP. VI. Vers . 2. IF a soul sinne , and commit a trespasse against the Lord , &c. ] This Law is concerning sinnes done wittingly , where an injury is done to a neighbour , and God also is particularly offended by a li● and false oath . Vers . 5. He shall even restore it in the principall . ] That is , the very thing it self , or the full worth of it . And shall adde the fifth part more thereto , &c. ] If he were judicially convicted of it , he was to be proceeded against according to those judiciall Laws , Exod. 22. which injoyn double paiment : but this Law is for those , who touched in conscience confesse that whereof they could not be convinced by the Law ; in which case they were onely to adde a fifth part , and to give it unto him to whom it appertaineth , whether the first owner , or the heire , &c. Vers . 9. Command Aaron and his sonn●s , &c. ] Hitherto the substance of the sacrifices have been prescribed , now the severall rites of each are described more particularly . And first for burnt-offerings , though the daily burnt-offering which was offered every morning , and the last every evening is here chiefly intended . Because of the burning upon the altar all night unto the morning , &c. ] Not onely all day , but all night also ; for as the morning burnt-offering burnt till the evening , so the evening burnt-offering burnt all night untill the morning . And the fire of the altar shall be burning in it . ] That is , shall be nourisht continually . Vers . 10. And the priest shall put on his linen garment , &c. ] That is , not onely the linen breeches , but also the linen coat . And take up the ashes which the fire hath consumed with the burnt-offering , &c. ] Ashes are said to be consumed , when the wood and sacrifices are consumed and turned to ashes : as meal is said to be ground , when the corn by grinding is turned to meal , Esai . 47. 2. Take the milst●ne , and grind meal . And he shall put them besides the altar . ] See the Notes upon Levit. 1. 16. Vers . 11. And carry forth the ashes without the camp unto a clean place . ] The contrary is said to●ching the stones and dust of a leprous house , Levit. 14. 40 , 41. Then the priest shall command that they ●ake the stones in which the plague is , and they shall cast them into an unclean place without the city , &c. Becau●e these came from the Lords holy house , therefore they were to be laid in a clean place , where no dead carkases , dung , or other filth was laid . Vers . 12. And the fire upon the altar shall be burning in it , &c. ] That so the ●ire which first came from heaven , might in a m●nner by the continuall supply of wood be still preserved upon the altar : which might signifie , 1. the excluding of all humane devices in Gods worship , wherein nothing is allowed but is given by direction from heaven : And secondly , that no sacrifice is accepted with God , but what is offered by the spirit , that fire from heaven , Matth. 3. 11. He shall baptize you with the holy Ghost and with fire : And withall the continuing of this fire , which at first came from heaven to testifie Gods favourable acceptance of that sacrifice , was to teach them that as at first so still he did continually accept of their sacrifices and service , as long as they did it according to the direction of his law . And the priest shall burn the wood on it every morning . ] Questionlesse they laid on wood upon the altar to maintain the fire thereon , not onely in the morning , but all the day long , especially at even , when the evening burnt-offering was to be burnt upon the altar ; onely there is a particular direction here for laying on wood in the morning , because then having cleansed the altar , and taken away the ashes , they made the fire anew . Vers . 16. And the remainer thereof shall Aaron and his sonnes eat . ] The males onely , because these things being most holy might not be touched but by consecrated persons . With unleavened bread shall it be eaten in the holy place . ] That is , in the co●rt of the Sanctuary : for so it is explained concerning the sinne-offering , verse 26. In the holy place shall it be eaten , in the court of the tabernacle of the congregation . Other holy things , as the tithes and first-fr●its , and the shoulder and breast of the peoples peace-offerings , &c. might be eaten elsewhere , and the priests daughters were to have a share therein , Numb . 18. 11. The heave-offering of their gift with all the wave-offerings of the children of Israel , I have given them unto thee , and to thy sonnes , and to thy daughters with thee by a statute for ever : every one that is clean in thy house shall eat of it . But those things that were most holy , to wit , the priests portion of all sacrifices , whereof part was burnt upon the altar , were onely to be eaten by Aaron and his sonnes , and that in the holy place , 1. That by their eating in Gods presence they might be put in mind to use these holy things with all sobriety ; 2. To put them in mind of that singular purity and holinesse which God required in them that were honoured above the people ; and 3. To signifie perhaps that none but those within Gods holy Church shall have any benefit by Christ . As for this charge not to eat it with leavened bread , see the note upon chap. 2. 11. Vers . 20. This is the offering of Aaron and his ●onnes , &c. ] That is , this is the offering that Aaron shall offer unto God in the d●y 〈◊〉 he is an●inted , and which his sonnes successively that shall come to be high prie●●s shall offer unto the Lord in the day that they are anointed : for it is evident that this meat-offering i● appointed for the high priest onely ( for he onely was anointed in succeeding 〈◊〉 as is shown before upon Exod. 29. 7. ) to wit , Aaron for the present , and that son of his successively that should be anointed high priest in his stead , as it is expressed ve●se 22. The tenth part of an Ephah of fine flowre for a meat-offering perpetuall , &c. ▪ That is , ever to be offered when any of them came to be high priests . Vers . 23. For every meat-offering for the priest shall be wholly burnt . ] The priests eating of the sinne-offering sigured the bearing of the sinners iniquity ▪ Levit. 10. 17. but because no priest being a sinner could make atonement for himself ; therefore his meat-offering might not be eaten , but is all burnt on the altar , to teach him to expect salvation not by himself but onely by Christ . Vers . 26. The priest that offereth it for sinne shall eat it . ] Except in the case mentioned verse 30. when the bloud thereof was carried into the tabernacle . Vers . 27. And when there is sprinkled of the bloud thereof upon any garment , thou shalt wash , &c. ] viz. casually . Now these ordinances peculiar onely to the sinne-offering ( because that in speciall sort figured Christ who was made sinne for us ) shadowed the contagion of sinne , and our care to cleanse our selves by repentance and faith . Vers . 28. But the earthen vessell wherein it is sodden shall be broken : and if it be sodden in a brasen pot , &c. ] Because the liquour wherein the sin-offering was sodden might soak into an earthen pot , therefore that must be broken , the rather , because the losse of breaking it was not great ; but if it were sod in an iron or brasse pot , that was onely to be scoured and rinsed ; all which was still to shadow forth the contagion of sinne . Vers . 30. And no sin-offering whereof any of the bloud is brought into the tabernacle , &c. ] Namely the sin-offering for the priest and the congregation . See Levit. 4. & 16. which were burnt without the camp : and this might signifie that men cleaving to the legall priesthood , and not seeking for the better priesthood of Christ , could not be saved . CHAP. VII . Vers . 1. LIkewise this is the law of the trespasse-offering , &c. ] For what transgressions the sinne-offering was appointed , and for what the trespasse-offering , it is hard to determine . Some think the trespasse-offering was for smaller sinnes ; but I rather conceive , that where either God in the externall duties of his worship , or their brethren in civill affairs , was any way damaged by the offender , there a trespasse-offering was due ; for other transgressions the sinne-offering . See the notes upon chap. 5. 10. Vers . 2. In the place where they kill the burnt-offering . ] See the note upon chap. 1. 11. Vers . 7. As the sinne-offering is , so is the trespasse-offering . ] Namely , as in most other things , so in this that follows , that the priest was to have the remainer of this as he had of the other . Vers . 8. And the priest that offereth any mans burnt-offering , &c. ] All the remainder of the sinne and trespasse-offering the priest had , skinne and all ; but even of the burnt-offering also he must have the skinne . Vers . 9. And all the meat-offering that is baken in the oven , &c. ] That is , these meat-offerings that were baken or fried , &c. and so were to be eaten hot , were therefore the priests portion that offered them , who might eat them presently ; but if the meat-offerings were mingled with oyl , or dry , that is , flowre dry , not mingled with oyl or any other liquour , such as was the meat-offering for sinne , chap. 5. 11. Because these might be reserved to be dressed afterwards at their leasure , therefore these were equally to be divided amongst all the priests , as is expressed vers . 10. Vers . 13. Besides the cakes , he shall offer for his offering leavened bread , &c. ] How this may be reconciled with that , Levit. 2. 11. see the notes there : Because this meat-offering was onely for food to be eaten , no part of it to be burnt upon the altar , leaven is here allowed . And besides it was a signe that this oblation was before thought upon and prepared , not suddenly offered . Vers . 14. And he shall offer one out of the whole oblation , &c. ] The rest were for the owner and his family , &c. as was the remainder of the flesh . See Deut. 27. 7. Thou shalt offer peace-offerings , and eat there , and rejoyce there before the Lord thy God. See also Deut. 12. 6 , 7. Vers . 15. And the flesh of his sacrifice of his peace-offerings for thanksgiving shall be eaten the same day , &c. ] How the fat of the peace-offerings was to be burnt upon the altar , was shown before , chap. 3. 3 , 4 , 5. Here now is prescribed how the remainder of the sacrifice was to be eaten . And for the understanding hereof , we must note that there are here three severall sorts of peace-offerings mentioned , or three severall occasions of offering peace-offerings : the first were these that were offered for thanksgiving , vers . 15. that is , by way of testifying their thankfulnesse for some mercies received : the second were those that were offered in liew of a vow , and this the most Expositours conceive to be meant of such peace-offerings which men vowed they would give unto God if such or such a mercie God should grant them , and which accordingly when God had satisfied their desires they did then pay unto God ; which though paid by way of thanksgiving they make to be different from the former , because those were brought onely upon the generall bond of thankfulnesse , and that for generall mercies , these were brought upon a speciall bond of a vow made upon their obtaining some speciall blessing , which they had desired of God. But others again understand it of peace-offerings vowed and paid accordingly , the vow not being conditionall in case any such blessing were obtained but absolute ; and so they make this to differ from the first which was for thanksgiving : yea and some understand it of such peace-offerings as were offered not in performance of a vow formerly made , but at the time when a vow was made by way of seeking Gods favour for the obtaining of some blessing which they sought of God. The third were those that were brought as a voluntary offering , which were such as were not brought upon any particular obligation either of mercies received , or of the want of any blessing , but of devotion in generall , by way of acknowledging Gods goodnesse to them in generall , and testifying their desire of the continuance of his love and favour . Ag●in , 2. we must note , that for the first of these one law is given , and for the other two , another : for those peace-offerings that were for thanksgiving , they were commanded to eat the same day they were offered , both the priest and the people ; but those that were for a vow or voluntary offering , they had two dayes allowed them for the eating of them , and then what was left on the third day was to be burnt with fire . And why was this difference ? Surely because God would hereby teach them that he must be worshipped as himself appointeth , and not as they in their reason should think ●it ; and withall the appointing of that to be presently eaten which was for thanksgiving might teach them not to be remisse in returning thanks for the blessings they injoyed . Vers . 18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day , &c. it shall be an abomination , &c. ] The Hebrew word signifieth a thing which by being kept too long beginneth to be corrupt and stink , to show how God would abhorre them . Vers . 19. And the flesh that toucheth any unclean thing shall not be eaten , i● shall be burnt with fire . ] The flesh of the peace-offerings was not to be eaten doubtlesse in the holy place , but was carried thence ( after it was killed at the tabernacle and the fat burnt upon the altar ) and eaten else-where : for so it is said of the right shoulder and breast which were the priests portion , Levit. 10. 14. The wave-breast and the heave-shoulder shall ye eat in a clean place , thou and thy sonnes and thy daughters with thee . And well we may conclude that if the priests did not eat their portion in the holy place , much lesse did the people eat their portion there . Now because being carried out of the holy place it might casually ●e touched by some unclean person , or some unclean thing , order is here given that it should not then be eaten as a holy sacrifice , but burnt with fire , because being so defiled it was not fit to represent Christ , who was perfectly holy , and pure from the least pollution of sin . And a● for the flesh , all that be clean shall eat thereof . ] That is , that which abideth clean and fit to be eaten , all that be clean , both priests and owners , shall eat thereof . Vers . 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that p●rtain unto the Lord , &c. ] Here order is given for the punishment of those that should wittingly eat of the peace-offerings when they were unclean , whether it were by reason of any naturall personall uncleannesse that was then upon them , which is that uncleannesse spoken of in this twentieth verse ; or by touch of any unclean thing , which is afterwards added in the follovving verse , to vvit , that they should be cut off from their people , that is , put to death : if they did it unvvittingly , a sacrifice of atonement vvas appointed for them , chap. 5. 2. but if they did vvilfully and presumptuously thus profane Gods holy things , they vvere to be cut off by the civill Magistrate . And hereby also vvas shaddovved forth that those that bear the name of Christ , and professe themselves Christians , and yet continue in their sinnes , and hate to be reformed , destruction shall be their end , neither vvill God reckon them amongst his people ; and more particularly vvhoever partake of the signes and seals of grace unvvorthily do eat and drink judgement to themselves , 1. Cor. 11. 27 , 28 , 29. Vers . 23. Ye shall eat no manner fat , of ox , of sheep , or of goat . ] See the note upon Levit. 3. 17. Vers . 24. And the fat of the beast that dieth of it self , &c. may be used in any other use . ] Herein I conceive is implyed that such fat of beasts fit for sacrifices ( when killed at home for their private uses ) might also be imployed in other uses , though i● might not be eaten : for else what did they do with it ? It were absurd to think it was cast away and lost : so that I understand these words as if it had been said , even the fat of such beasts when they die of themselves , &c. may be used in any other use ; not onely when they are killed for meat , but when they die of themselves . And hence some conclude that though the touch of such carcases did render a man unclean ; yet the touch of the fat of those dead beasts that died of themselves did not defile them . Vers . 29. He that offe●eth the sacrifice of his peace-offerings unto the Lord shall bring his oblation , &c. ] That is , he that shall offer a sacrifice of peace-offerings unto the Lord , he shall himself with his own hands present that part which is to be un oblation unto the Lord , to wit , the fat with the breast and the right shoulder , as is expressed in the following verse . Because their peace-offerings they might eat i● the camp , and afterwards in any part of Jerusalem , so the place were cl●an , there might be some danger lest the people should think that their peace-offerings might be killed in any place , and therefore for prevention hereof this law is here added , that they must bring their peace-offerings unto the Lord , and there the Lords and the priests portion must be gi●en them before they themselves eat of them . CHAP. VIII . Vers . 6. ANd Moses brought Aaron and his sonnes , and washed them with water . ] Namely at the brasen laver which was made for that purpose . Vers . 7. And he put upon them the coat , &c. ] That is , the undermost garment , which was made of fine linen , and girded to him with a girdle of needle-work , concerning which and the rest of the holy garments of Aaron here mentioned , there is already noted what is requisite to be known in the notes upon the 28. chapter of Exodus . There was also linen breeches made for the priests , Exod. 28. 42. b●t those were not appointed to be put on at their consecration , Exod. 29. but the priest was to put them on himself when he was to execute his office , and therefore they are not ●ere mentioned . Vers . 10. And Moses too● the anointing oyl , and an●●nted the ●aber●●cle , &c. ] See the notes upon Exod. 30. 26. Vers . 11. And he sprinkled thereof upon the alt●r seven times , &c. ] He did not onely anoint the altar as he did other things , but also sprinkle it seven times with the oyl of consecration , because it was consecrated to more speciall use then other parts of the taberhacle , namely for the holy sacrifices . Vers . 14. And he brought the bullock for the sinne-offering , &c. ] Concerning those rites of consecrating the prie●●s , see the severall notes upon the 29. chapter of Exodus . Vers . 15. And poured the bloud at the bottom of the altar , and sanctified it , &c. ] See the notes upon Exod. 29. 12. After this the altar sanctified the gifts and oblations upon it , Mat. 23. 19. Here is no●mention made of sprinkling bloud seven times before the Lord , nor of the altar of incense , as in other sinne-offerings for the priest , Levit. 4. 7. The reason is , because there the sacrifice was intended for some speciall sinne of the priest being then consecrated , but here for sinnes in generall of priests not yet consecrated , and indeed not so much for the expiation of their sinnes , as the consecration of their persons . CHAP. IX . Vers . 1. ANd it came to passe on the eighth day that Moses called Aaron and his sonnes , &c. ] That is , on the very next day after the seven dayes of the priests consecration were ended , whereof mention was made in the 33. verse of the foregoing chapter , as is evident also by that which the Prophet Ezeklel saith in his allusion to this , Ezek. 43. 26 , 27. Seven dayes shall they purge the altar , and consecrate themselves , and when these dayes are expired , it shall be that upon the eighth day and so forward the priests shall make your burnt-offerings upon the altar , &c. What day of the moneth this was done , is not expressed . Evident it is that the tabernacle was erected on the first day of the first moneth in the second year after their coming out of Egypt , Exod. 40. 17. and immediately the Lord spake unto Moses out of the tabernacle and gave him the severall Laws concerning the sacrifices set down in the first chapter of this Book , as is noted , Lev. 1. 1. After this Moses performed all that was injoyned him for the consecrating of Aaron and his sonnes , and for the anointing and sanctifying of the tabernacle and all that was therein , wherein seven dayes were spent , and then the next day after Aaron and his sonnes entred upon the executing of the priests office , as is here related . Indeed some hold that the seven dayes of the consecration of Aaron and his sonnes were before the first day of the first moneth when the tabernacle was reared up by Moses , and that because the Princes offered on that very day when the altar was anointed by Moses , Numb . 7. 1 , 10. ( which they conceive was done at the same time when the tabernacle was erected ) and the priests could not have offered the Princes sacrifices if they had not been before that time consecrated and settled in their priesthood . But this opinion is grounded upon a double mistake , to wit , that the altar was anointed by Moses the same day the tabernacle was erected , and that the Princes sacrifices were offered on the same day whereon the altar was anointed , which indeed cannot be truly inferred from that forecited place in the 7. of Numbers , as shall be shown in the notes there . All that can be said concerning the day when Aaron and his sonnes entred upon the execution of their priesthood is , that it was the very next day after the seven dayes of their consecration were ended . Vers . 2. And he said unto Aaron , Take thee a young calf for a sinne-offering . ] Before Aaron might be suffered to offer up any sacrifice , he is commanded by Moses to offer up a young calf as a sinne-offering for himself : And hence the Apostle proves the weaknesse and insufficiency of the Leviticall priesthood , to wit , that those priests were not fit in themselves to stand as Mediatours betwixt God and the people , being sinners themselves , but were types and shadows of another to come , to wit , Christ , who was holy , harmlesse , undefiled and separate from sinners , &c. Heb. 7. 26 , 27. But since a young bullock is appointed for the high priests sinne-offering . Levit. 4. 3. Why is Aaron here commanded to offer a young calf for a sinne-offering ? I answer , between a young calf and a young bullock there was no great difference ( the one happely was , as the Hebrews say , of the first year , the other of the second ) but yet of that difference the reason we may conceive to be this , because in the fourth chapter a sinne-offering is appointed onely by way of atonement for some particular sinne of ignorance committed by the high priest ; but this sinne-offering here injoyned was for the sinnes of the priests in generall , and that also in a particular case , for their first entrance upon the execution of their office , and therefore here not a young bullock , as there was injoyned ▪ but a young calf was offered for their sinne-offering , and that by the Lords speciall direction . Vers . 3. Take yee a kid of the goats for a sinne-offering , &c. ] Here also ( as in a speciall particular case ) the very same sacrifices are not injoyned either for the sinne-offerings , burnt-offerings , or peace-offerings of the people , that are injoyned by the generall Laws in the former chapters ; onely respect is had that some of every kind should be now offered by the priests at their first entrance upon their office . Vers . 4. For to day the Lord will appear unto you . ] See ver . 24. Vers . 9. And put it upon the horns of the altar , &c. ] That is , the brasen altar ; herein also this sinne-offering for the high priest seemeth to differ from others that followed after , whose bloud was to be carried into the Sanctuary , Levit. 4. 5 , 6 , 7. and it was because Aaron as yet had not accesse into the holy place , till he had prepared away by this first sacrifice into the court ; the like is to be observed in the peoples sinne-offering , ver . 15. compared with Levit. 4. 13 , 17 , 18. Vers . 10. But the fat and the kidneys and the caul above the liver of the sinne-offering he burnt upon the altar . ] That is , he offered them upon the altar , and so they were afterward burnt by that fire which came down from heaven , ver . 24. Vers . 15. And he brought the peoples offering and took the goat , &c. and offered it for sinne as the first . ] That is , in the same manner as that for the priest , ver . 8. and so he burnt it also without the camp as the other was , ver . 11. for which he is reproved by Moses , Lev. 10. 17. Wherefore have ye not eaten the sinne-offering in the holy place , seeing it is most holy , and God hath given it you , &c. Vers . 17. Beside the burnt sacrifice of the morning . ] That is , this was not the burnt-offering and meat-offering which was every morning to be offered , as God appointed Exod. 24. 38 , 39 , 40. but an extraordinary offering besides , which by speciall direction was offered at this time . Vers . 22. And Aaron lift up his hand toward the people , and blessed them . ] This was a kind of applying the sacrifice to them , and to make known that God did gratiously accept of those sacrifices from them ; and it was done according to the manner set down , Numb . 6. 23 , &c. Speak unto Aaron and his sonnes , saying , On this wise shall blesse the children of Israel , saying unto them , The Lord blesse thee , and keep thee , the Lord make his face shine upon thee , and be gratious unto thee , the Lord lift up his countenance upon thee , and give thee peace . So also it is said of our Saviour that a little before his Ascention he lift up his head and blessed his disciples ; and indeed Aaron was in this a type of Christ , in whom all the Nations of the world are blessed , Gen. 18. 18. Vers . 22. And came down from offering of the sinne-offering , &c. ] That is , from the bank or hilly-place of the altar which was higher then the other ground . Vers . 23. And Moses and Aaron went into the tabernacle , &c. ] Hitherto the priests had onely made entrance upon their office in the court of the priests . Now Moses went with Aaron into the tabernacle that he might there instruct him concerning the service he was there to perform , both about the lights , the table of shew-bread , and the altar of incense . And the glory of the Lord appeared unto all the people . ] That is somme visible signe of Gods glory and favour , as by the cloud , Exod. 16. 10. Vers . 24. And there came a ●ire out from the Lord , and consumed upon the altar the burnt-offering and the fat . ] That is , either from heaven , as 2. Chron. 7. 1. or else out of the tabernacle . Which when all the people saw , they shouted and fell on their faces . ] With astonishment and joy , giving thanks for this signe of Gods favour , and of his accepting their sacrifices . CHAP. X. Vers . 1. ANd Nadab and Abihu the sonnes of Aaron took either of them his c●nser , &c. ] No doubt Moses had taught them and enjoyned them that after they had offered the sacrifices on the altar of burnt-offerings then they should go into the tabern●cle , and there should light the lamps , and burn incense on the altar of incense , as God had commanded , Exod. 30. 7. Aaron shall burn thereon sweet incense every morning ; when he dresseth the lamps he shall burn incense on it , that is , on the altar of incense : but withall doubtlesse he had given them direction to use in this service onely the fire of the altar of burnt-offerings , which was kindled by fire from heaven : for though this be onely implyed covertly , Levit. 6. 13. The fire shall ever be burning upon the altar , it shall never go out , yet I make no question but that it was more fully given them in charge , as afterward again , Levit. 16. 10. where direction is given for Aarons going into the most holy place , He shall take a censer of burning coals of fire from off the altar before the Lord , and his hands full of sweet incense beaten small , and bring it within the vail . But now Nadab and Abihu , rashly and inconsiderately forgetting or neglecting their duty in this particular , took some other ●ire in their censers , that perhaps wherewith they had sod and dressed the ●lesh of their sacrifices , and putting incense thereon to carry it and lay it upon the altar of incense , and so offered strange fire before the Lord , that is , the fire which he commanded them not , and so were severely punished for it , as is afterwards expressed . Now that this happened that very eighth day whereof mention is made , Chap. 9. 1. immediately after those first sacrifices were consumed by fire from the Lord , may be gathered by that which follows from vers . 12. to the end of the chapter , which plainly concerneth those sacrifices whereof we reade in the former chapter . And thus God taught them betimes the weaknesse of the Leviticall priesthood , and withall with what fear and exact care it was fit they should carry themselves in the service of God. Vers . 2. And there went out fire from the Lord and devoured them . ] That is , killed them , as the sword is said to devoure , 2. Sam. 2. 26. Then Abner called to Joab and said , Shall the sword devoure for ever ? For that neither their bodies nor clothes were burnt to ashes , appears verse 5. So they went near and carried them in their coats out of the camp . Vers . 3. Then Moses said un●o Aaron , This is it that the Lord spake , saying , I will be sanctified , &c. ] The substance of these following words is in many places to be found , as Exod. 19. 22. And let the priests also that come near to the Lord sanctifie themselves lest the Lord break forth upon them : again , Levit. 8. 35. Therefore shall ye abide at the doore of the tabernacle of the congregation day and night seven dayes , and keep the charge of the Lord , that ye dye not ; and this is sufficient . Yet happely these very words also at some other time were spoken by God , though not written . As for the words themselves , I will be sanctified by them that come nigh me , and before all the people I will be glorified , the meaning of them is , that God will have those that come nigh him carry themselves as become those that serve so holy a God , with all possible care and reverence and fear , and that God will else manifest his holinesse in punishing them , Ezek. 28. 22. Behold , I am against ●hee O Zidon , and I will be glorified in the midst of thee : Two arguments are therefore herein couched to keep Aaron from murmuring : 1. because the punishment was just : 2. because God should be glorified hereby , and both the people and his posterity receive good by it . And Aaron held his peace . ] That is , though happely at first he began to take on pitifully , and to give too much liberty to his passions , yet hearing those words of Moses , he presently checked himself , laid his hand upon hi● mouth , and not a word more would he speak . And doubtlesse this is noted as a notable instance of his piety and quiet submission to Gods good will and pleasure : and that his carriage was herein most singalarly remarkable we shall see , if we note these particulars : First , that he had now lost two of his sonnes , yea his two eldest sonnes together at a clap . We know what Rebeckah in great angaish of soul said to Jacob when his brother Esau had resolved to kill him , Gen. 27. 45. Go , ●lie to Paran ; why should I be deprived of you bo●h in one day ? Secondly , that they were cut off suddenly , by an untinely death , as we use to say , when neither themselves not their poore father did ever dream of any such danger : Thirdly , that they were cut off by a way which might seem to testifie Gods hot displeasure against them ; for they were devoured by fire from God , the Lord by the manner of their death pointing out the sinne for which they were stricken : and what father had not rather lose all his stock of children in an ordinary way , then have execution done upon any one of them by Gods immediate hand in such a terrible manner ? Fourthly , that it was at a time when ●heir hearts no doubt were as full of joy as ever they could hold , it being the first day of their entring upon that high honour of their priestly function ; and in such a sunshine of Gods favour to be so suddenly thunderstruck must needs adde to their calamity : And last of all , that they were cut off with such severity for so small an offense as reason might judge of it , onely for taking fire to burn the incense from one place when they should have taken it from another , and that not purposely done , but onely through mistake , an errour into which , when they had so much to do , and were yet unacquainted with the service , they might easily fall . Vers . 4. And Moses called Mishael and Elzaphan the two sonnes of Vzziel , the uncle of Aaron , &c. ] The nearest kindred it seems used to perform this office of carrying the dead to be buried , and their brethren the priests might not leave their ministery , therefore Aarons cosin germans are appointed to do it . Vers . 6. Vncover not your heads , neither rend your clothes , &c. ] The severall laws that concern the priests mourning for their dead friends we have largely set down in the one and twentieth chapter of this book , where the inferiour priefts are allowed to be mourners at the buriall of a brother , though the high priest is forbidden it . But this is a speciall charge for this present occasion onely and so here not onely Aaron but also his sonnes that remained still alive are forbidden all the usuall solemnities of mourning for Nadab and Abihu , not to uncover t●eir heads , nor to rend their clothes , nor to go out from the doore of the tabernacl● 〈◊〉 the congr●gation : and that first , bec●use it was an extraordinary judgemen● of God that was fallen upon their brethren , and they were to testifie their ●●bmissi●● thereu●●● by not lamenting their death ; Secondly , because the solemnity and service of the d●y might not be interrupted ; being newly anointed , and now at this time prepared for their first entring upon the execution of their priestly office , they might not break off this service to attend the buriall of their brethren . But why are they injoyned not to uncover their heads ? since it may seem by other places that it was not the custome of mourners amongst the Jews to uncover their heads , but rather to cover them ? as we may see , 2. Sam. 15. 30. David went up the ascent of mount Olivet , and wept as he went up , and had his head covered , and he went barefoot , and all the people that was with him covered every man his head , and they went up weeping as they went up : and so again , chap. 19. 4. But the king covered his face , and the king cried with a loud voyce , Oh my sonne Absolom , O Absolom my sonne , my sonne : See also Jer. 14. 3 , 4. The answer is , that the priests are here injoyned not to uncover their heads , that is , not to take off their miters and bonnets which they wore on their heads , to the end they might not addresse themselves in the way of mourners to attend the buriall of Nadab and Abihu , to wit , by covering their heads with the usuall vail or covering of mourners . The chief aim of this command was to intimate why they might not go out as mourners to the buriall of their brethren , to wit , because they might not put off their priestly attire , and so give over the service they had in hand , the rather because they were newly consecrated , and there were so few of them to attend the service . Vers . 9. Do not drink wine or strong drink . &c. ] Nadab and Abihu , though not through wine , had erred not in putting a difference betwixt holy and profane : upon this occasion God gives charge that other things which might occasion the like errour may be avoyded . Vers . 12. Take the meat-offering that remaineth , &c. ] Namely the remainder of the meat-offering that is mentioned chap. 9. ver . 17. Which Moses calls upon them to eat according to the directions formerly given them ; 1. Thereby to incourage Aaron and his sonnes to go on in their service , lest they should have doubted because of the late judgement upon Nadab and Abihu whether God would ever be pleased that they should any more meddle with his sacrifices : 2. Because this sudden destruction of their brethren had let them see how exactly carefull they had need to be that all things were done according to Gods appointment ; and thirdly , Because there was great danger lest being disturbed by this heavy and unexpected accident they should forget or neglect their duty herein , especially in this particular of eating the meat-offering , it being usuall with men in sorrow to refuse their meat . Vers . 13. And ye shall eat it in the holy place , &c. ] That is , the court of the Sanctuary , as Levit. 6. 16. And the remainder thereof shall Aaron and his sonnes eat with unleavened bread ; it shall be eaten in the holy place , in the court of the tabernacle of the congregation they shall eat it . Vers . 14. And the wave-breast and heave-shoulder shall be eaten in a clean place , &c. ] Moses here also puts them in mind to eat the shoulder and breast , to wit , of the peoples peace-offerings , Levit. 9 ▪ 21. And the breast and right shoulder Aaron waved for a wave-offering before the Lord ; and that in a clean place , meaning the camp of Israel , and in ages following the citie of Jerusalem , where the like holy things were eaten . Thou and thy sonnes , and thy daughters with thee . ] Namely such as were onely maids , widows , and divorced returned to their fathers house , see Levit. 22. 11 , 12. where others are also mentioned that might eat of them . Vers . 16. And Moses diligently sought the goat of the sinne-offering , &c. ] Amongst other things wherein Moses feared lest Aaron and his sonnes should offend by reason of the sorrow which God had brought upon them , this was one thing , he doubted lest they should omit the eating of the sinne-offering , and therefore he sought diligently to see what was done with it , to wit , that goat of the sin-offering spoken of Levit. 9. 15. And he tooke the goat which was the sinne-offering , &c. as appeareth vers . 10. of this chapter , where Moses saith it was given them to bear the iniquitie of the congregation . Indeed it is clear that the sinne-offering for the congregation was to be carried without the camp , and burnt by that law , Levit. 4. 21. And he shall carry forth the bullock without the camp , and burn him as he burned the first bullock . But then the bloud of that sinne-offering was carried within the tabernacle , Levit 4. 16 , 17. Now because Aaron had not yet accesse into the holy place , till he had prepared a way by these first sacrifices in the court , therefore the bloud of this sinne-offering was not brought into the tabernacle as in an extraordinary case , and consequently it was not to be burnt without the camp , but to be eaten by the priests , by that other law , Levit. 6. 26 , 30. The priest that offereth it for sinne shall eat it , in the holy place shall it be eaten , in the court of the tabernacle of the congregation , &c. This Aaron and his sonnes in their grief either forgetting or not duly considering did burn it without the camp , which was not according to the law . See the note upon Levit. 9. 15. And he was angry with Eleazar and Ithamar , &c. ] Though Aaron was also in fault , and Moses in reproving Eleazar and Ithamar his sonnes in his presence did also reprove him ; yet he bends his anger chiefly against his sonnes ( as sparing what he could the father in reg●rd of his late heavie losse of his two other sonnes ) his sons , faith the text , that were left alive , which is added to intimate one chief cause of his anger , namely , that they notwithstanding they had seen what was done to their brethren had exposed themselves to like danger but that God in mercy spared them . Vers . 18. Behold the bloud of it was not brought in , &c. ] Therefore it should have been eaten and not burnt . See the former note upon vers . 16. Vers . 19. And Aaron said unto Moses , Behold this day they have offered their sinne-offering , &c. ] This apology of Aarons consists of three parts : 1. That though they had failed in this particular , yet the main had not been neglected , the sacrifices had been duly offered : 2. That their failing in the rites and ceremonies requisite was by reason of grief , occasioned by those dolefull accidents which had so lately befallen them : 3. That this might now extenuate his fault ( though happely he did not omit it upon that reason ) that if they had eaten the sinne-offering it would not have been acceptable to the Lord ; because of that heavinesse and sorrow that was upon them , which made them unfit and unworthy to eat those holy things , for the law requires them that eat before the Lord to rejoyce . See Deut. 12. 7. & 26. 14. Hose . 9. 4. Vers . 20. And when Moses heard that , he was content . ] Either as approving his fact , and allowing his excuse to be sufficient ; or else rather as finding it a lesse fault then he supposed it had been , to wit , that he did it not willingly but of humane frailty and perplexed with grief : whereupon he passeth it by with pity , as loth to adde affliction to affliction , and perhaps deferred his further admonition till another time . CHAP. XI . Vers . 1. ANd the Lord spake unto Moses and to Aaron , saying unto them , &c. ] The former laws concerned the sanctification of the priests , and the rites and ceremonies of the sacrifices , now generall laws are given concerning the sanctification of the people , and first for avoyding that uncleannesse which cometh from things without the man : and in giving these laws the Lord spake both to Moses and to Aaron , because it belonged both to the magistrate and priest to see these laws executed , the priest being to teach the difference between clean and unclean , Ezek. 44. 23. And they shall teach my people the difference between the holy and profane , and cause men to discern between the unclean and clean , and the Magistrate to take care that this difference was observed : and hence is that , Numb . 9. 6. And there were certain men who were defiled by the dead body of a man , that they could not keep the passeover on that day , and they came before Moses , &c. Vers . 2. These are the beasts which ye shall eat among all the beasts that are on the earth . ] No doubt this distinction of clean and unclean beasts was by revelation made known to the Fathers from the very first , whence is that direction given to Noah immediately before the floud , Gen. 7. 2. Of every clean beast thou shalt take to thee by sevens , the male and his female ▪ and of the beasts that are not clean by two , the male and his female . But this was then onely in respect of sacrifices ; for eating or not eating it seems they had then no distinction of clean or unclean beasts , Gen. 9. 3. Every moving thing that liveth shall be meat for you , even as the green herb have I given you all things . But now by this law the Israelites are forbidden the eating of divers meats , both flesh and fowl and fish as unclean : And that , first , to move this stubborn people to absolute obedience , and to depend upon Gods word and will in all things whatsoever , yea even in their ve●y meat ; and secondly by restraining them from that which was usually eaten amongst the Gentiles , to put them in mind of the difference which God had put betwixt them and all other nations , reputing them of his mercie as clean , and all other nations to be unclean , and to teach them what speciall purity God required in them above other nations as his own peculiar people . And therefore we see that the Apostle reckons this amongst the legall shadows , Col. 2. 16 , 17. Let no man judge you in meat or in drink , &c. which are a shadow of things to come , but the body is of Christ. And after the death of Christ , when the partition-wall was broken down , and believers of all nations were taken in to be Gods people no lesse then the Jews , the Lord by forbidding the Apostle Peter to put any difference betwixt clean and unclean meats , Act. 10. 15. did also as in a figure cov●rtly signifie unto him not to count the Gentiles unclean , but to go unto them , and to preach the Gospel to them as well as to the Jews . Vers . 3. What soever parteth the hoof ▪ &c. ] Why these are allowed as clean , others forbidden as unclean , I think no sound reason can be given , but Gods good will and pleasure , and his power to give what laws he pleaseth unto his people . The most probable mysticall reasons given are these : First , that the parting of the hoof in twain signified the right discerning of the word and will of God when we are able to judge of it , not carually but spiritually , 1. Cor. 2. 14 , 15. But the carnall man receiveth not the things of the spirit , for they are foolishnesse unto him , neither can he know them , because they are spiritually discerned : But he that is spirituall indgeth all things , &c. Secondly , that the chewing of the cud signified the serious meditation of the law of God day and night , Psal . 1. 2. But his delight is in the law of the Lord , and in his law doth he meditate day and night . For that is the food of our souls , Amos 8. 11. Behold the day is come , saith the Lord God , that I will send a famine in the land , not a famine of bread , nor a thirst of water , but of hearing the words of the Lord. And therefore having received this our food , we should repeat and recall it to mind , Mal. 4. 3. Remember ye the law , of Moses my servant , which I commanded unto him in Horeb for all Isra●l with the statutes and judgements . 1. Cor. 11. 2. Now I pray you brethren that you remember me in all things , and keep the ordinances as I delivered them to you . For which the men of Berea are commanded , Acts 17. 11. These were more noble then those of Thessalonica , in that they received the word with all readinesse of mind , and searched the Scriptures dayly whether those things were so . Yea as much as in us lies we should have the word of God ●ver in our mouthes , Deut. 6. 7. Thou shalt talk of them when thou sittest in thy house , and when thou walkest by the way , and when thou lyest down , and when thou risest up : And thirdly , that the requiring of both these joyntly did signifie that God is not content with them that cleanse themselves by halves , but will have us clean throughout both within and without . See 2. Cor. 7. 1. Having therefore these promises , dearly beloved , let us cleanse our selve's from all filthinesse of the fles● and spirit , &c. Vers . 8. And their carcase shall ye not touch , &c. ] Not onely eating ▪ but touching also is forbidden , to teach us to refrain from all fellowship in evil , Esa . 52. 11. Depart ye , depart ye , go ye out from thence , touch no unclean thing , go ye out of the midst of her , be ye clean , &c. Vers . 9. Whatsoever hath sinnes and scales in the waters , &c. ] See the note above upon vers . 3. Those fish that have ●innes and scales being a brighter and more cleanly sort of fish , not so much delighting in the mud as others , were the fitter to signifie the purity that God required in his people . Vers . 10. And of any living thing that is in the waters , &c. ] This is added to exclude shelfish and sea-monsters , that do not swimme like fish , &c. Vers . 13. The Eagle , the Ossifrage , and the Ospray , &c. ] These and the most of the fouls here reputed unclean are ravenous , such as live by rapine , and unclean food , and were the fitter to signifie how farre Gods people should be from oppression , rapine , and all uncleannesse of sinne whatsoever . Both the Ossifrage and the Ospray here mentioned are severall sorts of Eagles : the Ossifrage by interpretation is bone-breaker , somewhat bigger then the ordinary Eagle , and much of the same kind ; the Ospray hath her name in the Originall from her strong eyes and limbes , for she is able to look upon the sunne , and by that tryeth her young , as Writers report : it seems to be the Sea-eagle , that from on high espieth fishes in the sea and lakes , and falling violently upon the water takes them . Vers . 15. Every Raven after his kind . ] As the Crows , Choughes , Rooks , Caddaws , Pyes , &c , Vers . 16. And the Owl , and the night-Hawk and the Cuckow , &c. ] Amongst other birds forbidden them as unclean all the severall sorts of Owls are here mentioned , as the Howlet mentioned in the first place under that common name , the Owl ; and the night-Hawk , or night-Raven , and the little Owl vers . 17. that is , the Scrichowl ; and the great Owl , which is a kind of Owl that dwelleth in deserts and solitary places : whence is that of the Prophet , Psal . 102. 6. I am like an Owl ( or the great Owl ) in the desert . Now these being all night-birds , that cannot endure the light of the day , might signifie to them that God abhorres those that hate the light of the word , and requires that his people should be children of the light and of the day , and should abhorre the works of darknesse , and the workers of them , according to that of the Apostle , Ephes . 5. 11. Have no fellowship with the unfruitfull works of darknesse , but rather reprove them . The first word here translated the Owl , is in the Hebrew the daughter of the Owl , concerning which some Interpreters have noted , that because many fowls are desired for meat while●● young , which are refused being old , as y●ung Daws and Rooks , therefore the young ones of this kind are forbidden , and much more then the old ones also . Vers . 18. And the Geir-eagle , & the Stork . ] These two fowls are little known in our parts : the Geir-eagle in the Hebrew hath its name from dear love , which these kind of birds bear to their young ones ; and the Hebrew word translated here the Stork signif●eth kindnesse , such as young Storks ( whereto also agreeth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) are said to shew to their dammes , whom they nourish in their age . It is a bird much like a Crane , cometh in Summer , and goeth away in Winter , and in cities buildeth her nest on tops of houses and chimneys , as the Swallow also doth , though elsewhere upon the tops of firre trees . Psal . 104. 17. Where the birds make their nests ; as for the Stork the firre trees are her house . It feedeth much on fishes , snakes , frogges , &c. and so it is forbidden as unclean . Vers . 20. All fowls that creep , &c. ] That is , not onely the Bat , last mentioned in the foregoing verse , but all of that sort are unclean ; both because being of a mungrell kind they do well resemble men of a mungrell religion , as also because in their crawling with all foure they set forth men given wholly to cares and delights of the world . Vers . 22. And the Bald-locust after his kind , &c. ] These are undoubtedly flying creeping things though with us unknown . Vers . 24. Whosoever toucheth the carcase of them shall be unclean untill the even . ] That is , till the end of that day and beginning of a new . And this might signifi● mans pollution by sinne , till he come to the new day of salvation by Christ ; or that those legall pollutions were to continue onely till the new day of the Gospel , Col. 2. 16 , 17. Let no man therefore judge you in meat or drink or in respect of an holy day , or of the new moon , or of the Sabbath dayes , which are a shadow of things to come , but the body is of Christ . Vers . 25. And whosoever beareth ought of the carcase , &c. ] That is , though he do not touch them with his flesh : here the clothes must be washed , because by carrying it both the man and his clothes also are defiled ; and this legall washing was a type of our cleansing by repentance and faith in the bloud of Christ . Vers . 31. Whosoever doth touch them when they be dead , &c. ] And so by the rule of proportion grounded upon vers . 25. if he did bear them he was to wash his clothes , and be unclean untill the even . Vers . 34. That on which such water cometh shall be unclean . ] That is , water out of any such defiled vessell . Vers . 35. Whether it be oven or ranges for pots , &c. ] This is added to shew the full extent of this law ; and by this strictnesse of the law were they taught how strict they were to be in avoiding the least pollution of sinne . Vers . 37. And if any part of their carcase fall upon any sowing seed that is to be sowen it shall be clean . ] To wit , because of necessity ; since there might be too great inconvenience in being deprived by such accidents of seed to be immediately sowen , as for the like reason fountains and wells of water , were to be excepted , vers . 36. Vers . 38. But if any water be put upon the seed , &c. ] Not because then being wet with water it was more apt to take poll●tion , as most Expositours ; but because being wet with water it was not in case to be presently sowen and scattered abroad , and therefore was not by the foregoing rule grounded upon necessity excepted from being polluted . Vers . 39. And if any beast of which ye may eat die , &c. ] That is , as he that toucheth the carcase of an unclean beast whereof ye may not eat shall be polluted thereby , so also he that toucheth the dead body of any clean beast of which you may eat , to wit , if it dyeth of it self , or be strangled , or torn by a wild beast ; for in those cases indeed they might not eat of the dead bodies of clean beasts , and so consequently not touch them neither without pollution . Yet by the law , Levit. 7. 24. And the fat of the beast that dyeth of it self , and the fat of that which is torn with beasts ▪ may be used in any other use ; but ye shall in no wise eat of it , it is evident that they were allowed to make use of the fat of such beasts , and therefore by the touch of the fat perhaps they were not defiled . Vers . 40. And he that eateth of the carcase of it , &c. ] To wit , unwittingly or of urgent necessity ; for if he did it presumptuously and in contempt of Gods law he was to die for it , Num. 15. 30. But the soul that doth ought presumptuously , whether he be born in the land or a stranger , the same reprocheth the Lord , and that soul shall be cut off from among his people . Vers . 42. What soever goeth upon the belly , &c. ] That is , no manner of creeping thing may ye eat , whether it goeth upon the belly , as snakes or wormes , &c. or crawls upon all foure , as toads and scorpions , &c. or ●ath any feet to creep withall , as caterpillars , &c. CHAP. XII . Vers . 2. SPeak unto the children of Israel , saying unto them , If a woman have conceived seed , &c. ] As former laws concerned uncleannesse which came from without , so those which next follow in this and the following chapters concern uncleannesse which came from within : and the first which we have in this chapter is concerning the uncleannesse of women in childbirth , to wit , that if a woman had conce●ved seed , and born a man-child , then she should be unclean seven dayes , according to the dayes of her separation for her infirmity , that is , for those first seven dayes she should be unclean with as contagious a pollution as in the seven dayes of her separation for the infirmity of her monethly fluors , wherein as we may reade in the law , Levit. 15. 19. 24. she was not onely debarred from going to the Sanctuary , but was also separated from all communion with others , and defiled whatsoever she did sit or lie upon or touch , &c. and was therefore restrained to her chamber though not shut out of the camp , as lepers and others were . Now this law was delivered as others were to the children of Israel in generall , though it principally concerned women , even because the men were to take care that their wives did duly observe this course according to the commandment : And the end and drift of it doubtlesse was to shew how exceedingly corrupt man is from the very conception , who rendreth his mother unclean that conceives and bears him . But why then did the Virgin Mary accomplish the dayes of her purifi●ation according to this law of Moses , Luke 2. 22. seeing the child she bare had no unclean●●sse nor corruption in him , being neither conceived nor born in sinne , no nor ▪ conceived of the seed of man as other children are ? I answer , first , Because Christ was made after the similitude of sinfull flesh , and taking upon him the person of all ma●kind he so became sinne for us ; and secondly , Because even the Virgin Mary by reason of the bloud of her purifying ( whatsoever Papists without warrant from the Scripture say to the contrary ) was legally unclean , and so became obedient to the Law. Vers . 3. And in the eighth day the flesh , &c. ] Wherein one reason seems implyed why God set a part the eighth day for circumcision , because till then the mother because of her separation , and the child because of the mother wer● unclean . Vers . 4. And she shall continue in the bloud of her p●rifying three and thirty dayes . ] That is , the bloud whereby her body is cleansed and purified : in which time she might converse with others , though not communicate in holy things , because her greatest uncleannesse had an end at seven dayes . Vers . 5. But if she bear a maid-child , &c. ] Both the time of her uncleannesse and the dayes of her cleansing are doubled for a female child , either because the womans infirmity is then in greater measure upon her by the ordinary course of Nature , and so longer time of purgation is required ; or because thereby the Lord would signifie that the woman had the first and great hand in bringing sinne into the world , 1. Tim. 2. 14. Adam was not deceived , but the woman being deceived was in the transgression ; or 3. because the man-child being circumcised on the eighth day , then the uncleannesse of the mother ceased , but the female-child not being circumcised , the uncleannesse of the mother continued the longer . Vers . 6. When the dayes of her purifying are fulfilled , &c. she shall bring a lambe , &c. ] This sinne-offering was doubtlesse for the sinne of the mother , to wit , the pollution she had contracted by the originall pollution of her child ; and therefore it is added in the following verse , that by the offering thereof the prie●t should make an at onement for her , and so hereby the faith of the mother was confirmed that by Christ her sinne was forgiven her , and that the curse of her pains and sorrow in child-bearing was taken away , so that , if she made a good use of them , they might now be a blessing and means of good to her , rather then a curse , accordiug to that of the Apostle , 1. Tim. 2. 15. Nothwithstanding she shall be saved in child-bearing , if they continue in faith and charity and holinesse with sobriety . Vers . 8. And if she be not able to bring a lambe ▪ th●n she shall bring two t●●tle dov●s , or two young pigeons , &c. ] This was the offering which the Virgin Mary brought , Luke 2. 24. for her purifying , which was an evident proof that Joseph and Mary lived in a poore and mean condition . CHAP. XIII . Vers . 1. ANd the Lord sp●ke unto Moses and Aar●● say●●g . ] S●e the note ●●on Exod. 11. 1. Vers . 2. When a man shall have in the ●kinne of ●is flesh , a ●ising , a so●b , ●r bright spot , &c. ] These three particulars here mentioned , a rising , a scab , and bright spot , are named as dangerous signes of a leprosie beginning to grow upon a man , for which it was fit that men should be tryed , and concerning which there are given afterwards severall directions , whereby it might be discerned whether they were leprosies or no. For which such care was taken , because the leprosie was a disease usuall in those hot countreys , especially in Egypt , whence arose that malicious slander which Josephus speaks of , that Moses and the I●raelites were expelled out of Egypt because they were leprous persons . Then shall he be brought ●nto Aaron the priest , &c. ] The priests are chosen to judge of it , 1. because the main thing questioned concerning them was , whether they might come into the Sanctuary , &c. 2. because there were ●●rtain rites , ceremonies , ●nd sacrifices appointed for their cleansing if they were found leprous , which the priest was to see done , and therefore the judgement also of the disease was proper unto him . Vers . 3. And the priest shall l●ok on the plague in the skinne of the flesh , &c. ] Three signes are mentioned in the former verse which might justly render men suspected of a leprosie growing upon them , to wit , a rising , a scab , and a bright spot ▪ Here now the priest is informed in the first place concerning the bright spot , which is the la●t there mentioned , and called here the plag●e in the skinne of the flesh , to wit , how he should know whether it were a leprosie or no. Because one kind of leprosie made the skinne very white , Exod. 4. 6. Moses put his hand in his bosome , and when he took it out , behold his hand was leprous as snow ; and Numb . 12. 10. Miriam became leprous white as snow , therefore the white bright spot rising in the skinne of the flesh was esteem●d a dangerous signe of that kind of leprosie : yet withall because there were some white bright spots that did arise in mens skinnes which were not leprosies , as is ●vident in the 4. and 38. verses of this chapter , therefore certain directions are here given whereby the priest might be able to judge of such white bright spots , whether they were leprosies or no , to wit , 1. by observing the colour of the hair that grew in the skinne where the bright spot was , for if the hair being of some other colour before were turned white , then it was a leprosie ; and 2. by observing whether the plague were in sight deeper then the skinne of the flesh , for that wa● also another sure signe of a leprosie , the nature of the leprosie being to eat away and consume the flesh , Let her not be as one dead , saith Moses of Miriam , Numb . 12. 12. of whom the flesh is half consumed when he c●meth out of his mothers ●ombe : ●nd therefore when Naaman was cured of his leprosie , it is said , that his flesh came again like unto the flesh of a little child , 2. King. 5. 14. Vers . 4. Th●n the prie●t shall shut him up that hath the pl●g●● seven dayes . ] To wit ▪ for further tryall , the case being yet doubtfull : whereby we are taught to be well advised ere we passe censurt upon any man concerning his spirituall leprosie . Vers . 6. And he shall wash his clothes , and be clean . ] Though it proved no leprosie , y●● he was to wash ▪ teaching that the righteous man is not wholly clean , Who can say , I have made my heart clean , I am pure from my sinne ? Prov. 20. 9. but ●till ne●deth repentance ▪ ●raving mercy for Christs sake and amendment of his life . ● . John 1. 8 , 9. If we ●ay that we have 〈◊〉 sinne we deceive ●ur selv●s ▪ ●nd there is no truth in us . If we confesse our sinnes he is faithfull and just to forgive , &c. Vers . 7. But if the scab spread much abroad in the skinne , after it hath been seen of the priest , &c. ] Direction was given in the former verse that when the party , in whose skinne there was a bright spot , had been twice shut up for seven dayes , and still after those foureteen dayes expired , the plague stood at a stay , and did not spread in the skinne , then the priest should pronounce him clean , because it was but a scab , it was not a leprosie . But here now direction is given what the priest should do in case the bright spot did spread , to wit , that if the scab did spread much abroad in the skinne after he had been seen of the priest , to wit , after the first seven dayes of his being shut up , then he should be seen of the priest again , to wit , after he had been shut up the second time seven dayes , and then if still the scab did spread in the skinne , the priest was then to pronounce him unclean . Vers . 9. When the plague of leprosie is in a man , &c. ] Here directions were given for judging of another probable signe of a leprosie , to wit , a rifing or swelling , first mentioned ver . 2. but handled here in the second place , namely that if 1. it were a white rising ; and 2. had turned the hair in it white ; and 3. there was a quick raw flesh in the rising , then it was a leprosie . Vers . 13. If the leprosie have covered all his flesh he shall pronounce him clean that hath the plague . ] Because in such strength of nature in the party expelling the inward corruption all over his body , it proves not the infectious leprosie , which makes the flesh raw , but is indeed a kind of scurf or scab , though termed here a leprosie , because it was ordinarily so esteemed by the people . Vers . 14. But when raw flesh appeareth in him , he shall be unclean . ] This is an exception given to the direction in the two former verses , to wit , that though a man should be covered all over from head to foot with such a white leprosie or scurf as is before spoken of , yet if there were here and there any raw flesh appearing , he should be pronounced unclean , and that because his raw flesh was a signe that the poyson of the disease was not wholly driven out , but did still lurk within the flesh , and so rendred the disease more perillous to him that had it , and more infectious to others . Vers . 16. Or if the raw slesh turn again , and be changed into white , &c. ] That is , when the party , in whom there was found such places of raw flesh , was by the priest pronounced unclean , if afterwards this raw ●lesh turned to white like the rest of his body , then he should again be pronounced clean , to wit , because this did manifest that the venome of the plague was wholly come forth . Vers . 18. The flesh also , in which , ●ven in the skinne thereof , was a bil● and is healed . ] Here begins the description of a third sort of leprosie arising of a scab , mentioned verse the 2. in the second place , but here handled in the third . And first he begins with the scab that comes of a bile healed , then ver . 24. he proceeds to that which comes of a burning . In both which it is observable that out of the scab of an healed sore there springs a leprosie , which may we●l shew how sinnes , after we are healed of them , when they return do make us worse then before . Vers . 24. Or if there be any flesh in the skinne wherein there is an h●t burning , &c. ] This is not a new kind of leprosie ( for still the Law speaketh of a leprosie that groweth from the scab of an ulcer ) but another ca●e is propounded of another kind of ulcer which ariseth from a burning of fire , coals , hot iron , &c. as is before noted . Vers . 29. If any man or woman hath a plague upon the head , or beard . ] Hitherto of the leprosie in the body in generall , now of that in the head or beard . Vers . 31. And that there is no black hair in it , &c. ] For if there had been black hair in it , he had been undoubtedly clean , black hair being a signe of ●oundnesse and strength of nature . S●e ver . 37. Vers . 34. And he shall wash his clothes and be clean . ] See the note above upon verse 6. Vers . 45. And the leper in whom the plague is , his clothes shall be rent , &c. ] Both to testifie their sorrow for sinne , which had provoked God to punish them thus ; as also that by this mark they might be known from others , who used to wear long robes or garments close before , &c. And he shall put a covering upon his upper lip , &c. ] This was also both to expresse sorrow and shame : for this was one thing that was used by mourners , and those that were dejected . See Ezek. 24. 17. Make no mourning for the dead , bind the tire of thine head upon thee , and put on thy shooes upon thy feet , and cover not thy lips . and Mich. 3. 7. Then shall the seers be ashamed , &c. yea , they shall all cover their lips : also it might distinguish the unclean from the clean , and withall secure the parties whom he met , that they might not be infected with his breath . And shall cry , unclean , unclean . ] As bewailing his condition , and giving warning to those he met to keep aloof from him , Lam. 4. 15. They cried unto them , Depart ye , it is unclean ; depart , depart , touch not , &c. Vers . 46. He shall dwell alone , without the camp shall his habitation be . ] And so afterwards without the towns and cities where the Israelites inhabited : for so we reade that as Christ entred into a certain village there met him ten men that were lepers , and stood a farre off , Luke 17. 12. And that when Samaria was straightly shut up and besieged by the Syrians , there were foure leprous men without the citie at the entring in of the gate , 2. King. 7. 3. Even Asariah king of Judah , being stricken with a leprosie , dwelt in a severall house apart by himself unto the day of his death , 2. King. 5. 5. Now hereby they were taught how hatefull to God the spirituall lepro●ie of ●inne is , and how perilous and infectious to men the company of unclean and wicked persons is . Vers . 50. And shut up it that hath the plague seven dayes . ] To see whether it will spread : for then it is a fretting leprosie , verse 51. and the garment must be burnt . Vers . 54. And he shall shut it up seven dayes more . ] To see whether upon washing it will change colour or no : for if the colour were not changed by washing , the garment must be burnt , though it did not spread , verse 55. Because that was a sig●e that it did fret inward . Vers . 56. Whether it be bare inward or without . ] That is , whether the plague be on the inside of the garment , or on the out side . CHAP. XIV . Vers . 2. THis shall be the law of the leper in the day of his cleansing , &c. ] The solemn rites for cleansing the leper were for two ends so ordained of God : 1. To shew how the Lord abhorred the spirituall uncleannesse of sinne , since the leper might not after his pollution be received again into the camp , though healed , without a sacrifice of reconciliation were first offered up for him : 2. That the leper might testifie his thankfulnesse to God who had removed so heavie a judgement from him ; whence is that of Christ to the leper he healed , Matth. 8. 4. And Jesus said unto him , See thou tell no man , but go thy way , shew thy self to the priest ▪ and offer the gift that Moses commanded for a testimony to them . Vers . 3. And behold , if the plague of the leprosie be healed in the leper . ] When God had healed the leprosie , then the priest was to pronounce him clean : and so it is God onely that forgives sinnes ; the minister is onely to pronounce according to that which God hath done , nor can absolve any whom God hath not absolved . Vers . 4. Then shall thepriest command to take , &c. two birds alive , and , clean , & cedar-wood , and scarlet , and hysop . ] The birds must be clean birds , to wit , either doves or turtles commonly used in sacrifices , or sparrows ( as some translate the word here ) or any other clean fowls , such as all are save those excepted Levit. 11. 13. &c. Onely they must not be of a tame kind ▪ but such as used to fly in the open field , vers . 7. The cedar which the priest here was injoyned to take , was a cedar-stick , which was to be a handle for the sprinkle : and it was to be of cedar-wood ( as most conceive ) because the nature of this wood is , that it corrupts not , but preserveth other things from putrefaction ; and so hereby was signified the perfect healing of the leprosie , which before corrupted and putrified the body . Yet I rather think there was a respect had ( as in the scarlet ) to the reddish colour of it , which made it the more suitable for this work , the chief drift whereof was to signifie the cleansing of the sinner by the bloud of Christ : The scarlet was a scarlet thred or lace , used to bind the sprinkle to the cedar-stick : And the hysop was appointed for the sprinkle , being fit for that use ; and withall the fragrant smell of this herb might signifie that the evil savour of the leprosie was gone away . Vers . 5. And the priest shall command that one of the birds be killed in an earthen vessell over running water . ] That is , over an earthen vessell that hath running water in it . And as the bloud of the killed bird signified the bloud of Christ , so the earthen vessell the basenesse and infirmity of the ministers , by whom this bloud is presented unto men in the preaching of the Gospel , 2. Cor. 4. 7. But we have this treasure in earthen vessels , that the excellency of the power might be of God , and not of us . Now because the bloud of the bird of it self would not have sufficed to dip the living bird and the sprinkle in , therefore it was mixed with water ; but it must be the purest and most cleansing water , running water , that is , spring water , because it signified the cleansing of the sinner by Christs bloud , who came not by water onely , but by water and bloud , 1. Joh. 5. 6. Vers . 7. And he shall sprinkle upon him that is to be cleansed , &c. ] The sprinkling of this bloud signified the applying of Christs bloud to the cleansing of the sinner , which is therefore called the bloud of sprinkling that speaketh better things then that of Abel , Hebr. 12. 24. Why it was done seven times , see the note upon Levit. 4. 6. And shall let the living bird loose into the open field . ] The letting of the living bird loose figured the deliverance of Christ from death , Who though he was crucified through weaknesse , yet he liveth by the power of God , 2. Cor. 13. 4. being put to death in the flesh , but quickned in the spirit , 1. Pet. 3. 18. and of all such as are cleansed from their sinnes by his bloud : and therefore particularly it represented the condition of the leper now cleansed , who being civilly dead and buried , was now as the bird let loose to live amongst his fellows , and restored again to the communion of Saints . And why was this ? by virtue of the bloud of Christ , wherein figuratively he was dipped . Vers . 8. And he that is to be cleansed shall wash his clothes , &c. ] That no part of the filth issuing from his leprosie might remain upon him he was to wash both his garments and his flesh ; and because washing could not sufficiently cleanse the hair of his body , therefore all the hair of his body must be clean shaved off : and this was done the first day of his cleansing ; which signified how exactly every one that hath hope of being cleansed by Christ must labour to purifie himself even as he is pure , 1 , John 3. 3. And after that he shall come into the camp , and shall tarry abroad out of his tent seven dayes . ] That is , after he hath the first time washed himself and shaved off his hair , he shall be admitted into the camp , town or citie , but yet he shall not go into his tent or dwelling-house , but shall tarry abroad , to wit , in some place or house appointed for that purpose , where he was to continue for seven dayes apart by himself ; which was , I conceive , because as yet he was not perfectly cleansed , and therefore was not familiarly to converse with others as formerly , no not with them of his own family . Vers . 9. And it shall be on the seventh day , that he shall shave all the hair off his head . ] The reiteration of these ceremonies the second time on the seventh day may imply how exactly carefull we should be to cleanse our selves from all filthinesse of sinne , and withall how hardly we are brought either to hate sinne , or acknowledge Gods mercy as we should do . Vers . 10. And on the eighth day he shall take two he-lambs without blemish , and one ew-lamb , &c. ] The two he-lambs were the one for a trespasse-offering , verse 12. the other for a burnt-offering , as is evident , verse 19 , 20. See also Levit. 1. 10. The ew-lamb was for a sinne-offering , Levit. 4. 32. And three tenth deals of fine flowre for a meat-offering mingled with oyl , and one log of oyl . ] These three tenth deals were three homers or pottles , three tenth parts of an ephah or bushell , as is before noted upon Exod. 29. 40. and the log of oyl is commonly thought to be half a pint : the three tenth deals of fine flowre were for accessory meat-offerings for the three sacrifices afore mentioned . Indeed in the fifteenth of Numbers meat-offerings are appointed onely for burnt-offerings and peace-offerings , nor do we any where reade of a meat-offering that was to be joyned either with sinne-offering or trespasse-offering . And besides , where an offering of fine flowre is injoyned for a sinne-offering , Levit. 5. 11. to wit , to be offered apart by it self , not as accessory to any other sacrifice , they were forbidden to put any oyl upon it , whereas these are appointed to be mingled with oyl : And therefore it seems these sacrifices for the cleansing of the leper had peculiar rites , and were not in all things performed according to the ordinary way of other sacrifices . Vers . 12. And wave them for a wave-offering ] See the notes upon Exodus 29. 24. Vers . 1● . And he shall slay the lamb in the place , &c. ] See the note upon Levit . 1. 11. and upon Levit. 7. 7. Vers . 14. And the priest shall put it upon the tip of the right ear , &c. ] Hereby was signified that by virtue of Christs bloud the leper was now restored to his former freedome of entercourse and commerce with others ; as also that the whole man was to be renewed and consecrated to Gods service . See the note upon Exod. 29. 20. Vers . 15. And the pr●est shall take some of the log of oyl . ] The oyl in the hand of the priest fignified the spirit by Christ conveyed unto us . Vers . 16. And sprinkle of the oyl with his finger , &c. ] Figuring our consecra●ion to Gods service by the same spirit . Vers . 17. And the rest of the oyl that is in his hand shall the priest put upon the tip of the right ear , &c. ] This signified the sanctification of the whole man by the same spirit . Vpon the bloud of the trespasse-offering . ] That is , upon the very same place where the bloud was sprinkled . Vers . 20. And the priest shall offer the burnt-offering . ] To wit , that other he-lamb mentioned , vers . 10. Now by these rites the lepers were to professe their thankfulnesse to God in and through Christ , as for the cure of their leprosie , so also for the remission of their sinnes ( which had brought that judgement upon them ) and for their sanctification by his spirit . Vers . 31. And the other for a burnt-offering with the meat-offering . ] That is , the meat-offering that was to accompany the turtle dove or young pigeon offered for the burnt-offering : whereby it appears that even the smaller burnt-offerings of turtle doves had also their meat-o●ferings as well as the greater of lambs , &c. Vers . 36. Then the priest shall command that they all empty the house , &c. ] The priest must before he goeth into the house , to view the place in the house suspected of leprosie , command all that are in the house to come forth ; and the reason is given , that all that are in the house be not made unclean . Whereby it is evident that though the house had indeed the plague of leprosie , yet the inhabitants that were in the house were not rendred unclean thereby , till the priest had pronounced it to be a leprosie : but then all that came i●to the house were thereby unclean . And so it seems therefore it was with men too that were infected with leprosie . No man was unclean by being in the company of a leprous person till the priest had pronounced him to be a leper . Vers . 40. And they shall cast them into an unclean place without the citie . ] That by the uncleannesse of the place they may be known to be unclean things , that so ●o●emay be defiled thereby . Vers . 41. And he shall cause the house to be scraped , &c. ] To wit , lest the plague of leprosie should be in any other part of the walls of the house , and being hidden under the plaister should not be discovered . CHAP. XV. Vers . 3. WHether his flesh runne with his issue , or his flesh be stopped from his issue , it is his uncleannesse . ] That is , he shall for it be counted unclean . The issue here spoken of which rendred men unclean is that which we call the running of the reins . Now because this disease men have in a different manner ( for sometime their seed being of a thinne substance runs continually from them , and sometimes again being of a thicker substance it slows not so freely forth , bu● stops in the passage , and so putrifies the place through which it should passe ) in both these cases they are declared to be unclean . Now though by this legall pollution they were taught the filthinesse of all sinne whatsoever , yet more especially I conceive it was to signifie that originall corruption and filthinesse of our nature , which is conveyed unto us in our first conception , by that very seed and substance whereof we are made . Vers . 4. Every bed whereon he lyeth that hath the issue is unclean . ] These laws following shew the contagion of si●ne , which defileth not onely men themselves , but every thing besides which a wicked man hath to do with : for unto them that are defiled and unbelieving is nothing pure , Tit. 1. 15. Vers . 12. And every vess●ll of wood shall be rinsed in water . ] That is , of wood , or any other such strong matter , as silver , copper , brasse , &c. Vers . 16. And if any mans seed of copulation go out , &c. ] This is not meant of the issue forespoken of , nor when a man lyeth with a woman , whereof vers . 18. but of the seed of the healthfull , issuing by reason of nightly dreams , or any such accident , whereof see Deut. 23. 10. Vers . 19. And wh●soever toucheth her shall be unclean , &c. ] To wit , every one that is of years of discretion , and so fit to be ordered by this law . For it is not likely that infants that lay in the arms and sucked on the breasts of their mothers , when they were in this condition , were rendred unclean thereby . Vers . 24. And if any man lie with her at all , &c. ] To wit , ignorantly : for if he did it presumptuously , not pollution but cutting off was his punishment , Levit. 20. 18. And if a man shall lie with a woman having her sicknesse , and shall uncover her nakednesse , he hath discovered her fountain , and he hath uncovered the fountain of her bloud , aud both of them shall b● cut off from among the people . Yet some conceive that this place is onely meant of lying in the same bed with a woman , and not of carnall copulation . CHAP. XVI . Vers . 1. ANd the Lord spake unto Moses after the death of the two sonnes of Aaron , &c. ] That is , upon that occasion , lest they should again endanger themselves , by entring into the most holy place , as before by offering strange fire ; and so also within a short time after that happened : for it doth not follow that because the Lord upon that occasion gave this ensuing charge , therefore the laws set down in the former chapters are transposed , and were not given in any interim of time before this . Vers . 2. Speak unto Aaron thy brother , that he come not at all times into the holy place , &c. ] That is , not whensoever he pleaseth , but onely once a year , as I have appointed , Exod. 30. 10. namely to minister : at other times both he and his sonnes might and did enter at the taking down of the tabernacle , but not to minister . And this was thus appointed , first , to teach them to have a most reverend respect of Gods presence ; and secondly , that hereby more evidently might be represented that one particular sacrifice of the sonne of God once offered , as the Apostle hath noted , Heb. 9. 7 , 8. But into the second went the high priest alone once every year , not without bloud , &c. The holy Ghost this signifying that the way into the holiest of all was not yet made manifest , while as the first tabernacle was yet standing ; and again , vers . ●1 , 12. Christ being come an high priest of good things to come by a greater and more perfect tabernacle , &c. by his own bloud he entred in once into the holy place , having obtained eternall redemption for us . For I will appear in the cloud upon the mercy-seat . ] This is added as a reason why the high priest might not enter into the most holy place whenever he pleased , but onely once a year , which was on the tenth day of the seventh moneth , and that in the manner as is here appointed , to wit , because the Lord would there appear in the cloud upon the mercie-seat . The conceit of the Papists , That God appeared there in an humane shape upon the mercie-seat , hath no ground for it in the text : Nor do we any where reade that God did ever so appear in the tabernacle either to the high priest or to Moses himself . All that is he●e said is , that God would by a cloud upon the mercie-seat testifie his presence ; which whether it were the cloud raised by the smoke of the incense , which the high priest was now to bring with him , or any other cloud alwayes abiding upon the mercy-seat , we need not inquire . Sufficient it is that we know hereby that God did testifie his presence , and doubtlesse in some glorious manner , upon the mercy-seat , and therefore the high priest might not when he would go in thither , but onely once a year , and then with the smoke of incense ascending from his censer that might darken the glory of that forementioned sight of Gods presence for the safety of the high priest . Vers . 3. With a young bullock for a sinne-offering , &c. ] Namely for himself , vers . 6. But withall we may observe that besides the fire-sacrifices here expressed , he offered also on this day two lambes for the dayly burnt-offering , Numb . 28. 3. and one bullock , one ramme , and seven lambes for a burnt-offering , and one he-goat for a sinne-offering ( besides the goat mentioned vers . 5. ) as is particularly expressed , Numb . 29. 7 , 8 , 11. Here these onely are expressed which concerned the solemnity of his going into the most holy place : the other were sacrifices appointed for the day , and offered in the remainder of the day , when the solemnities which ●ad respect to his entring into the most holy place were wholly finished . Vers . 4. He shall put on the holy linen coat , &c. ] Some Expositours conceive that these holy linen garments here spoken of were those mentioned Exod. 28. 39. which the high priest wore under his other rich attire , and that together with these here mentioned all his other garments are to be understood also . But because it is expresly said , vers . 23. that when Aaron returned out of the most holy place into the tabernacle of the congregation , he should put off the linen garments , which he put on when he went into the holy place , and should leave them there ; therefore I rather conceive with others that these were other plain linen garments , like those that were made for the inferiour priests , Exod. 39. 27 , 28. And that the high priest did wear these onely when he went into the most holy place , as being reserved for this peculiar service , and did therefore put them off again , when he came out from thence , as it is said verse 23. Yet was not this thus ordered , because this day of expiation , when the priest went into the holy of holies , was a fasting day , verse 29 , 30. and therefore it was not fit that he should wear now his glorious garments : for after he was come back out of the most holy place , and had put off these linen garments , verse 23. he put on his other glorious attire , and wore them in the remaining service of the day . But other reasons are given for this by Expositours more probably : as 1. that it was to teach the people thereby that his rich attire was onely for their sakes , that in them they might behold him as representing the person of the Messiah , richly adorned with all righteousnesse and grace , and not that God was delighted with such rich garments ; and so he left them off when he went into the place of Gods speciall presence ; and 2. that in this plain attire he might be a figure of the base estate of Christ upon earth , and how he should without worldly glory perform the work of our redemption . Vers . 6. And Aaron shall offer his bullock of the sinne-offering . ] In what time and manner this was done , see vers . 11. Vers . 8. And Aaron shall cast lots on the two goats . ] Which signified , that God would accept no sacrifice but what was of his own chusing ; and that in the work of our redemption by Christ nothing should be done but what Gods hand and his counsell had determined , Act. 4. 28. Vers . 12. And he shall take a censer-full of burning coals of fire , &c. ] Here we see what the high priest was to carry along with him when he went within the vail ; to wit , 1. a censer-full of burning coals of fire from off the altar before the Lord , that is , from the altar of incense ; and 2. his hands full , that is , two handfull of sweet incense beaten small to burn upon the coals as soon as ever he entred within the vail ; and 3. the bloud of the sinne-offerings : for though that be not mentioned here , yet that he carried the bloud along with him is evident , verse 14 , & 15. both of the bullock his own sinne-offering , and the goat the peoples sinne-offering . Vers . 13. And he shall put the incense upon the fire , &c. ] As the way was prepared into the most holy place by the cloud before the bloud was sprinkled ▪ so Christ before he entred with his own bloud into the most holy place of heaven prepared his way by prayer ▪ John 17. And this also signified that the incense of Christs prayers and mediation should ascend into heaven before God for his Church , Heb. 9. 24. For Christ is not entred into the holy places made with hands , which are the figures of the true , but into heaven it self , now to appear in the presence of God for us . So also Revel . 8. 3 , 4. And another ang●l came and stood at the altar , having a golden censer , and there was given unto him much incense , that he should offer it with the prayers of all Saints upon the golden altar which was before the throne : And the smoke of the incense , which came with the prayers of the Saints , ascended up before God out of the angels hand . Vers . 13. That the cloud of incense may cover the mercy-seat , &c. ] Whereby they were taught how formidable the majesty of God was , and with what reverence we ought to present our selves before him . Vers . 15. Then shall he kill the goat of the sinne-offering , &c. ] We must not conceive that he came forth out of the most holy place to kill this goat of the sin-offering for the people , for the bloud of this goat ( as it is said here ) was also sprinkled before the mercy-seat , and had he gone in once with the bloud of his own sinne-offering , and then came out and killed this goat for a sinne-offering for the people , and gone in again to sprinkle the bloud of that before the mercy-seat , then had he gone in twice on this day within the vail , which is expressely against that of the Apostle , Heb. 9. 7. But into the second went the high priest alone once every year , not without bloud , which he offered for himself and for the errours of the people . These words therefore , then shall he kill the goat of the sinne-offering , do onely intend that he killed the bullock first for himself , vers . 11. and then this goat for the people ; for both of them were killed before he entred into the most holy place . Vers . 16. And he shall make an atonement for the holy place . ] As being defiled , though not in it self , yet in regard of the peoples guilt , partly by reason of any unwitting approching to the sanctuary , when they were not legally clean ; and partly by reason of all other their sinnes : whereby appears the horrour of sinne : for though the people never went into the holy place , much lesse into the most holy , yet were the altar , ark , and Sanctuary defiled in the sight of God by their sins , and could not be cleansed without bloud . So our sinnes do defile Gods Church and most holy ordinances , and do , ascend into heaven it self , whereinto we can have no entrance but by bloud . See Heb. 9. 7 , 11 , 12. Vers . 17. And there shall be no man in the tabernacle of the congregation , &c. ] That is , neither of the priests nor people ; neither in the holy place nor in the court of the tabernacle : for else why is it said , no man , since the people at no time used to come into the holy place . The reasons of this were two : 1. As by way of chastisement ▪ and for their humiliation , they were all excluded from the places and holy things till they were purged from the uncleannesse which they had contracted by their sinnes ; 2. Hereby was signified that our high priest Christ should without help of any other perfect the work of our reconciliation with God. Vers . 18. And he shall go out unto the altar that is before the Lord. ] That is , the altar of incense . See Exod. 30. 10. Vers . 21. And Aaron shall lay both his hands upon the head of the live goat . ] This is the onely unbloudy sacrifice which was appointed in the Law ; yet was it not , if it be well considered , wholly without bloud : For this and the goat which was killed was indeed but one sacrifice , the one representing Christ dying for our sinnes , the other Christ rising again for our justification , Rom. 4. 25. the one the price paid for our redemption , the other the effect thereof , that God laying our sinnes upon Christ had removed our sinnes farre away from us . See Psal . 103. 12. As farre as the East is from the West , so farre hath he removed our transgressions from us . Vers . 21. And shall send him away by the hand of a fit man into the wildernesse . ] That is , a man who for ability of body , knowledge of the way , and sufficiency for this service was chosen and in readinesse as appointed hereunto . Vers . 22. And the goat shall bear upon him their uniquities unto a land not inhabited . ] That so the place might signifie , that by Christ sinne is removed farre away even from all mankind that will believe in him . Besides , it might signifie that Christ was not onely put to death for our sakes , but also forsaken in a manner of God , cast off and left in a forlorn and comfortlesse condition . Vers . 24. And he shall wash his flesh with water in the holy place . ] To wit , because he had touched the goat upon which the sinnes of the people were laid . The Hebrews say that this washing was not ( as at other times ) in the laver of brasse , but in some vessell which stood in the Sanctuary , which seems probable , because after this done he is said to come forth that he might offer the burnt-offerings in the court . And put on his garments , &c. ] The garments which he was now to put on were his ordinary high priests garments . See the note above upon ver . 4. And the burnt-offerings here appointed to be offered by him were the rammes mentioned ver . 3. and ver . 5. Vers . 26. And he that let go the goat , &c. shall wash his clothes , and bathe his flesh in water , and afterward come into the camp . ] Being unclean till the evening is not here mentioned , as I conceive , because it was usually evening ere they returned from these services ; or else in these cases they might presently come into the camp to bring back word that ▪ they had done what was injoyned . Vers . 29. In the seventh moneth , on the tenth day of the moneth , ye shall afflict your souls , &c. ] To wit , by fasting and abstinence from all fleshly delights , as also by the duties of inward humiliation and contrition , and therefore was this day called their fast , Sailing was now dangerous because the fast was now already past , Act. 27. 9. And this we must know was the very same day wherein all those things before mentioned in this chapter were done by the high priest for the expiation of the sinnes of the people , and was therefore called the day of atonement , Levit. 23. 27. Indeed the solemnity of the day began the evening foregoing the tenth day , and therefore it is said Levit. 23. 32. Ye shall afflict your souls on the ninth day of the moneth at even : but the tenth day it was that was allotted for this service . On this day the Jubile was also proclaimed , of which see chap. 20. 8 , 9. As likewise for the extraordinary sacrifices of this day , see Numb . 29. 7 , 11. CHAP. XVII . Vers . 3. WHat man soever there be of the house of Israel that kill●th ano● , &c. ] Namely with an intent of offering it as a sacrifice to the Lord : It is not meant of oxen , lambes , or goats killed for their own private uses , but onely of killing these beasts for an offering to the Lord , as is expressed in the following words , ver . 4. And bringeth it not unto the doore of the tabernacle , &c. For herein lay the sinne , that they should dare to kill a sacrifice , and not bring it to the priest to be killed by him at the doore of the tabernacle ; by forbidding whereof Israel was taught , 1. to serve God in Christ onely , who is the true tabernacle , Heb. 9. 11. in whom God dwelleth among men , and through whom all our services are made acceptable to God : John 14. 6. I am the way the truth and the life ; no man cometh unto the Father but by me ; and 2. that no service is acceptable to him but what is performed in his Church and amongst his people . Vers . 4. Bloud shall be imputed to that man , &c. ] That is , his sacrifice shall be no more accepted of God then if he slew a man ( according to that of the Prophet , Isai . 66. 3. He that killeth an ox is as if he slew a man ) or rather , he shall be reputed and proceeded against as a murtherer , he shall be esteemed as one that hath shed bloud , & so shall be cut off from among his people . And this happely was the rather ordained , because the bloud of their sacrifices was , as I may say , the ransom of their persons that had sinned , and so shedding of such bloud otherwise then God had appointed should be accounted as if they had shed the bloud of a man ; so strictly were they tied in those times to one place for the killing and offering of all their sacrifices . Indeed we reade of many of the Worthies of God that did after this offer up sacrifices in other places , as Samuel in Mispeh , 1. Sam. 7. 9. and in Gilgal , 1. Sam. 11. 15. and in Bethlem , 1. Sam. 11. 2. And David in the floore of Ornan , 2. Sam. 24. 18. and Elias in mount Carmel , 1. King. 18. 22. but that was by extraordinary dispensation from God ; ordinarily they were tied to bring their sacrifices to the tabernacle , whereas now again under the Gospel we have liberty every where to offer up spirituall sacrifices to God. John , 4. 21 , 24. The houre cometh when ye shall neither in this mountain nor yet in Jerusalem worship the Father . God is a spirit , and they that worship him must worship him in spirit and truth . So also Mal. 1. 11. From the rising of the sunne , even unto the going down of the same , my name shall be great among the Gentiles , and in every place incense shall be offered unto my name , and a pure offering , &c. Vers . 5. To the end the children of Israel may bring their sacrifices which they offer in the open field , &c. ] That is , which they have been accustomed to offer any where in the open fields . This is added to shew why the Lord had appointed the man to be so severely punished that should kill or offer any sacrifice any where but in the tabernacle , namely that by the severitie of this law they might the better be restrained from the liberty of offering sacrifices in all places , whereto they had heretofore been accustomed , and that without sinne , and might be strictly tied to bring all their sacrifices , where ever they dwelt , to the doore of the tabernacle unto the priest ; yea even their peace-offerings , which are particularly mentioned in the last clause of this verse : 1. because these were most usuall , and were a kind of feast to the offerer , whence there was most danger lest they should take liberty to kill and make feasts of these sacrifices in their private dwellings ; and 2. because naming of the lesse doth the more strongly imply the greater : if they might not offer peace-offerings ( which are onely said to be holy ) where ever they pleas●● , much lesse burnt-offerings which are every where said to be most holy , and therefore are set in the first place , Josh . 22. 26 , 27. Therefore we said , Let us now prepare to build us an altar , not for burnt-offering , nor for sacrifice , but that it may be a witnesse between us and you , &c. Vers . 6. And the priest shall sprinkle the bloud , &c. ] This which follows is added also to imply why the Lord tied them so strictly to one place for their offering up of sacrifices , namely , that by this means they might be kept in that one uniform way of Gods worship which he had appointed , and not bring in every one their own superstitious devices , which is the next step to idolatry : for that is the meaning of these words , that by being bound to one place the priest would now order all things according to Gods direction ; and so they should be a sweet ●avour acceptable to the Lord , whereas otherwise being adulterated with mens inventions they would be an abomination unto him . Vers . 7. And they shall no more offer their sacrifices unto devils . ] That is , by the means above named this evil shall be prevented , They shall no more offer to devils . The Hebrew word signifies rough and rugged as hairy goats , because in such shapes the devils sometimes appeared like Satyrs , Esay 34. 14. And indeed to devils did all those Jews and Gentiles sacrifice that sacrificed not by faith in Christ , and in such sort and place as God approved of , Deut. 32 ▪ 17. They sacrificed to devils not to God , to gods whom they knew not , new gods , &c. 1. Cor. 10. 20. But I say that the things which the Gentiles sacrifice , they sacrifice to devils , not to God , &c. Now so the Israelites had done both in Egypt , Ezek. 23. 8. Neither left she her whoredomes brought from Egypt , &c. and also now lately in the wildernesse , Exod. 32. when they sacrificed to that idol the golden calf , and in other their secret idolatries , Act. 7. 41. And they made a calf in those day●s and offered sacrifice unto the idol , and rejoyced in the work of their own hands : Then God turned and gave them up to worship the host of heaven , as it is written in the book of the Prophets ; O ye house of Israel , have ye offered to me slain beasts and sacrifices by the space of fourty years in the wildernesse ? and therefore are they said to sacrifice to devils , as Jeroboams idols are also called devils , 2. 〈◊〉 11. 15. And he appointed him priests for the high places , and for the devils , &c. and Antichrists likewise , Revel . 9. 20. And the rest of the men which were not killed by those plagues , yet repented not of the works of their hands , that they should not worship devils , &c. Vers . 8. And thou shalt say unto them , Whatsoever man there be of the house of Israel or of the strangers , &c. ] Here the former law is extended to stranger●s also , namely , such as were turned to the religion and church of the Israelites ; and withall this also is expressed , that as the sacrifice might not be killed , ver . 3. so neither might it be offered without the Sanctuary though it were killed therein . Vers . 10. I will set my face againct that soul that eateth bloud , and will cut him off from among his people , ] To wit , though by partiality or other means he escape the hand of the magistrate . See the notes upon Gen. 9. 4. Vers . 11. For the life of the flesh is in the bloud , and I have given it to you upon the altar , &c. ] That is , I have set it apart for a better imployment then for food , and therefore in reference to that spirituall imployment it must not be eaten at all . Vers . 13. Whatsoever man there be of the children of Israel , or of the stranger that sojourneth among you which hunteth & catcheth , &c. It is particularly pressed in this place , that even when by hunting or otherwise they did catch any beast or fowl that might be eaten , that is , that might lawfully be eaten , though at such times men used to be in great haste and to take great liberty to themselves , they must let out the bloud thereof , and cover it with dust , before they eat the flesh thereof , and much more when at more leisure they killed any beast at home for their own particular use . Now this covering of the bloud with dust was injoyned , not onely to make sure that it might not be eaten , but also happely , first , to shew a reverent regard of the life of the beast , by burying the bloud , which was the seat of the life , with a kind of ●onour ( for bu●iall is honourable , Eccles . 6. 3. An untimely birth is better then he that lives many years , and wen he dyeth hath no buriall ) and secondly , to imply the lawfulnesse of killing the creatures in this manner for the covering of t●eir bloud might signifie that it should not be imputed unto them , as appears by those places where the not covering of the bloud implyes the contrary , as Job 16. 18. O earth cover thou not my bloud ! and Ezek. 24. 7. 8. For her bloud is in the midst of her , she set it upon the top of a rock , she pour●d it not upon the gr●und to cover it with dust , that it might cause fury to come up to take vengeance , &c. Vers . 15. And every soul that eateth that which dyed of it self , &c. ] This must be understood of him that did eat any such thing ignorantly , in which case he was also to bring those sacrifices appointed Levit. 5. For he that willingly offended herein was liable to a greater punishment , &c. And the strangers here mentioned are such as were converted to the faith , and joyned to the Church of Israel , for other strangers in Israel might eat these things . See that place Deut. 14. 21. Ye shall not eat of any thing that dyeth of it self ; thou shalt give it unto the stranger , &c. CHAP. XVIII . Vers . 3. AFter the doings of the land of Egypt , wherein ye dwelt , ye shall not do , &c. ] That is , you must not think their doings a warrant for you whom I have chosen as a peculiar people to my self : the rule is generall , but the intent is thence to inferre the necessity of their obeying these particular laws concerning unlawfull marriages that do immediately follow . And withall a reason is implyed of the giving these laws , to wit , le●t the Isralites should be corrupted by that they had seen in Egypt , and should see in Canaan . Vers . 5. Ye shall therefore keep my statutes and my judgements , which if a man do he shall live in them . ] This is in it self the voice of the law , and propounded to them a way of righteousnesse and life , which man by reason of his frailty and co●ruption was never able to attain , as S. Paul saith alluding to this place , Rom. 10. 5. Moses describeth the righteousnesse which is of the law , that the man that doth th●se things shall live by them . But therefore we must know that God did not propound this to the Israelites , as intending that they should thereby be justified and saved or not at all , but much as Christ propounded it to that rich man , Matth. 19. 17. If thou wilt enter into life keep the commandments : namely , first , to discover unto them how weak and unable they were to obtain life in this way , and so to beat them off from all confidence in their own works ; secondly , to make them know that this obedience which God required of them was a due debt , and must be paid either by them or by their surety ; thirdly , to bring them hereupon to look out after a Mediatour , and so the law was a schoolmaster to bring them unto Christ that they might be justified by faith ; and fourthly , as including a promise of life even to the evangelicall desire and endeavour of believers to keep all the laws and commandments of God. Vers . 6. None of you shall approch to any that is near of kin to him to uncover their nakednesse . ] That is , to lie with them carnally , yea though it be under pretence of marriage ; yet withall whatever immodest carriage is contrary to the respect we ought to bear to such as are thus nearly allied to us is also by consequence forbidden too . But by near kin is onely meant such near kindred as are afterwards particularly expressed : for else how should we know how farre this prohibition were to reach ? Vers . 7. The nakednesse of thy father or the nakednesse of thy mother thou shalt not uncover . ] Some by discovering the nakednesse of the father here understand that the daughter should not lie with the father : but I find the act of uncovering still ascribed to the male ; and indeed it were a very improper speech to use the phrase concerning the woman . The words therefore are rather to be understood thus : In the beginning of this verse the law is given that man should not lie neither with his fathers wife ( for that is meant here by the fathers nakednesse ) nor with his own mother ; in the next clause of this verse the reason of the last is given , because it was a thi●g odious in nature to uncover the nakednesse of a mans own mother , she is thy mother , &c. In the next verse the first is confirmed , he must not lie with his fathers wife , because it is his fathers nakednesse , which doth evidently explain this . The husband and the wife are both one flesh , and therefore whoever uncovereth the nakednesse of his fathers wife doth all one as if he did uncover his fathers nakednesse . Vers . 9. The nakednesse of thy sister , the daughter of thy father , &c. ] That is , thou shalt not marry not lie with thy sister , whether she be the daughter of thy father and mother both , or the daughter of thy mother onely ( for here the Lord speaks onely of sisters by the same venter , of sisters by a mother in law he speak● vers . 11. ) Whether she be born at home or abroad , that is , whether the sister be lawfully born at home in marriage , or unlawfully abroad by fornication : for his fathers and mothers bastard that is begotten out of marriage is his sister , and therefore he might not uncover her nakednesse . Vers . 10. The nakednesse of thy sonnes daughter , &c. ] And so other of further descent : how much more then his next daughter , though she be not named ? Vers . 11. The nakednesse of thy fathers wives daughter , &c. ] That is , the daughter of thy father , not the daughter of thy mother . See above vers . 9. Vers . 16. Thou shalt not uncover the nakednesse of thy brothers wife . ] To wit , except in that speciall case , when a man deceasing without children his nex● broth●r by an expresse exception of the law , Deut. 25. was to marry the wife of the deceased , and to raise up ●ee● unto his brother , as Onan the so●ne of Judah did , Gen. 38. 8. Vers . 18. Neither shalt thou take a wife to her sister to vex her , &c. ] This is all one with one wife to another , as it is translated in the margin of our Bibles , as Ezek. 1. 9. the wings of the beast are said to touch a woman to her sister ( as it is directly in the Hebrew words ) that is , one another . Though the ordinary exposition be that this is meant of sisters , that man having married any woman must not afterward marry her sister to vex her , &c. yet these reasons so farre sway me , that I cannot but understand it of any two women : First , because incest with sisters is above forbidden , vers . 9. 11. Secondly , because polygamie is no where else forbidden if not here , unlesse to the King , Deut. 17. 16. Thirdly , because the following words cannot , unlesse extremely forced , be brought to agree with that exposition of sisters ; for would not the marriage of her husband with another woman vex her as much as with her sister ? happely more . And why is it added in her life ? as if it were lawfull for a man to marry his wives sister after his wives decease : those things winne me to think that it is meant of any two women . Vers . 19. Also thou shalt not approch unto a woman to uncover her nakednesse as long as she is put apart , &c. ] To wit , though she be thy lawfull wife . Vers . 21. And thou shalt not let any of thy seed passe through the fire to Molech . ] Molech was an idol worshipped by the Ammonites and other heathen , called also Moloch , Amos 5. 26. But ye have born the tabernacle of your Moloch : and is thought of some to be the starre Saturn , the highest ; or the Sunne , the chief of the Planets , thence called the starre of your God , Amos 5. 26. And it is derived of Melech , which signifies a Prince or King. It is thought by many to b● the same idol that is ordinarily in Scripture called Baal , which they gather by comparing together 2. Kings 23. 10. And he defiled Topheth which is in the valley of the children of Hinnom , that no man might make his sonne or his daughter to passe through the fire to Molech . Jer. 19. 5. They built also the high places of Baal , to burn their sonnes with fire for burnt-offerings unto Baal , &c. chap. 7. 31. And they have built the high places of Tophet , which is in the valley of the sonne of Hinnom , to burn their sonnes & their daughters in the fire , &c. & chap. 32. 35. Now to this idol they caused their children to passe through the fire two wayes : for some burned them to death , or at least killed them , and then burnt them on their altars : for so it is said of Ahaz , 2. Chron. 28. 3. He burnt incense in the valley of Hinnom , and burnt his children in the fire . &c. and of the Israelites in generall , Psal . 106. 37 , 38. They sacrificed their sonnes and their daughters unto devils , and shed innocent bloud . But some onely made them to go through between two fires , as a signe of their consecration . This sinne is here forbidden amongst whoredomes and incests , because as all idolatry is spirituall fornication , so this especially , because their seed was here given away unlawfully , which i● therefore called a going a whoring after Molech , Levit. 20. 3 , 5. But though this idol be here named , yet under this the like wicked service to any idol is forbidden . N●ith●r shalt th●u profane the name of thy God. ] This is added as a reason why in the foregoing law they were forbidden to let their seed passe thorow the fire to Molech , to wit , because it would be a vild profanation of Gods holy name , and that first , in regard it would be an horrible vilifying of the Lord God to forsake him , and yield such ●onour to such a base idol-god ; and secondly , because horrible wickednesse in a people called by his name , that is , called the people and servants of God , would be a dishonour to God , and would cause the name of God to be blasphemed even among the Gentiles . Vers . 24. For in all these the Nations are defiled which I cast out before you . ] That is , with all these incestuous mixtures the Canaanites defiled themselves , and so provoked me to cast them out of the land ; and therefore take you heed that you do not provoke me by the same sinnes . Now hereby it is manifest that all the severall sorts of incest before mentioned are sinnes against the law and light of nature ▪ because the Lord abhorred the heathen that had no other law , and punished them so severely for these very sinnes . Vers . 26. Ye shall therefore keep my statutes and my judgements . ] The mention of Gods statutes here doth intimate what a shame it would be for them that had the light of the word , to walk in these evil courses , whereinto the heathen fell because they lived in darknesse . CHAP. XIX . Vers . 3. YE shall fear every man his mother and his father . ] Because the mother is usually most despised , the Lord injoyns the fear of the mother in the first place . And keep my Sabbaths . ] Because the commandment for sanctifying Gods Sabbaths is directed to the fathers and mothers of the family , who are to take care that children and servants profane not Gods holy day , therefore the charge for fearing mother and father is here prefixt bfore this of sanctifying the Sabbath : The meaning is , that children and servants must have such an awfull fear of their superiours as willingly to be guided by them according to Gods word in the matter of sanctifying Gods Sabbaths , and not to resist them in it . Vers . 6. It shall be eaten the same day ye offer it , and on the morrow . ] That is , if it were a peace-offering for a vow or a freewill-offering ; otherwise if it were for a thanksgiving , it was to be eaten the same day , Levit. 7. 15. And the flesh of the sacrifice of his peace-offering● for thanksgiving shall be eaten the same day that it is offered , he shall not leave any of it untill the morning . And so that which was left of the one was to be burnt the second day , and that which was left of the other upon the third ; which must needs make them more willing to call the poore to eat with them of their peace-offerings , because the remainders might not be reserved for themselves but were to be burnt . Vers . 11. Ye shall not steal , neither deal falsely , neither lie one to another . ] Though all lying be here forbidden , yet principally all lying whereby men are defrauded of their right , either in buying or selling , or otherwise . Vers . 12. And ye shall not swear by my name falsely . ] Next after the Law against all false dealing in defrauding this is here inserted , because by perj●ry men use to help forward their false dealing . Nether shalt thou profane the name of thy God. ] To wit , nether by perjury nor vain swearing . Vers . 14. Thou shalt not ●urse the deaf , &c. ] Under these particulars of cursing the deaf , and laying a stumbling-block before the blind , there is also forbidden all other injuries done to men in confidence that the parties injured shall not be able to know who wronged them , and so not have power to defend or right themselves ; yea even the putting of stumbling-blocks before the consciences of men , and that because the Lord will plead the cause of those that are thus wronged , which is implyed in the last words , but shalt fear the Lord thy God : as if he had said , Let the fear of God in these cases restrain thee , though the deaf and blind need not be feared . Vers . 16. Neither shalt thou stand against the bloud of thy neighbour . ] Though the doing of any thing against the life of our neighbour is here forbidden , yet the evil principally here forbidden is the standing up in courts of Justice to take away a mans life , either as a false accuser , or a false witnesse : and the rather is this subjoyned to the foregoing Law , Thou shalt not go up and down as a tale-b●arer among thy people , because tale-bearing doth usually tend , as in Doegs example we may see , to derprive men of their lives , according to that of the Prophet , Ezek. 22. 9. In thee are men that carry tales to shed bloud . Vers . 17. Thou shalt not hate thy brother in thy heart ; thou shalt in any wise rebuke , &c. ] That is , when any man hath wronged you in any thing , you shall not go away and closely nourish hatred in your hearts against them , or secretly carry tales of them to others , and in the mean season never open your mouths to them that did the wrong ; but quite contrary , you shall in a brotherly manner rebuke them for the evil they have done , that so you may reclaim them from those evil wayes . This I conceive is the drift of this precept : yet withall it may imply that he that doth not rebuke his brother when he sees him do amisse , doth indeed hate him and not love him , and that because he suffers him to runne on in his sinne , and seeks not his amendment . Vers . 18. But thou shalt love thy brother as thy self . ] This clause , as thy self , doth not denote an exact and perfect equality of love , but a certain proportion of likenesse : it doth not bind men to love their neighbour with the same degree of love , but 1. that they should no more desire or seek the hurt of their neighbour then of themselves ; 2. that they should endeavour to do all good to their neighbour as to themselves ; and 3. that they should love their neighbour in the same manner , heartily , sincerely , constantly as they love themselves . This expression therefore is not unlike that , Joh. 17. 21. where our Saviour prayed that all true believers might be one with him and his father , as thou father art in me , and I in thee , which doth not impart the same union , but onely a likenesse of union . Vers . 19. Ye shall keep my statutes . ] This is repeated and prefixed here , to shew that the ordinances following must not be neglected though seeming slight , because even these also were Gods statutes . Thou shalt not let thy cattle gender with a diverse kind . ] Of this Law there may be two reasons : one naturall , to teach his people not in vanity or curiosity of mind to alter the shape or nature of the creatures , or seem to make more then God created ; another mysticall , to teach them how God did hate both mixture of persons , I mean the children of God with infidels , as also all mixtures of religions , and of mans devices with Gods ordinances , and whatsoever hypocrisie or corruption of manners is contrary to that sincerity and simplicity which God requires in his children ; and this also was intended in the following prohibitions , against sowing their fields with mingled seed . Vers . 20. Whosoever lieth carnally with a woman that is a bondmaid bet rothed , &c. she shall be scourged . ] And so consequently the man also , as being both equally guilty : And indeed , in the Hebrew , there shall be a whipping , which may have reference to both : because she was a bondwoman a lighter punishment is inflicted ; for had she been either born or been made free , both should have been put to death , Deut. 22. 23 ▪ 34. Thus still the Lord debaseth bond-servants , to teach his children to hate the bondage of sinne . Vers . 21. And he shall bring his trespasse-offering ▪ &c. ] Both for himself and the servant with whom he committed uncleannesse , if she were an Israelite . But because the man onely is appointed to bring a trespasse-offering , this seems to imply the former Law was meant of heathen bondwomen , which might not bring an offering . Vers . 23. And when ye shall come into the land , and shall have planted all manner of trees for food , then ye shall count , &c. ] The first-fruit that grew upon young trees newly planted was for the first three years to be accounted as uncircumcised , and not to be eaten , that is , they were to be cut or plucked off betimes , and cast away as an unclean thing ▪ even as the fore-skinnes of men in circumcision were cut off and cast away as unclean . And though herein they were taught to benefit themselves in way of husbandry , because if a young tree be suffered to bear fruit too soon , neither will the fruit ever be good , nor will the tree indure so long , this over-early fruit drawing away the nourishment which should make the root and tree strong ; yet chiefly I conceive it was thus ordained for religious respects , as 1. because the first-fr●it was to be consecrate to God , to whom it was fit the best should be given ; and at the best they use not to be till after three or foure years bearing : and 2. to shew that through the contagion of sinne all things are rendred unclean to us , Tit. 1. 15. To them that are defiled and unbelieving is nothing pure , so that we have no right to eat of them till by Christ , the seed promised in the circumcision , they be r●stored as pure to us again , and untill they be sanctified by the word of God and prayer , 1. Tim. 4. 5. Vers . 24. But in the fourth year all the fruit thereof shall be holy , &c. ] That is , they shall be given the priests as first-fruits . See Numb . 18. 12 , 13. Vers . 25. And in the fifth year shall ye eat of the fruit thereof , that it may yield you the increase thereof . ] That is , abundantly . For this last clause hath reference to the whole foregoing Law concerning the first fruit of trees , to wit , that if they did pluck off and cast away the fruit for three years as uncircumcised and unclean , and give the fruit of the fourth year to the Lord , and then on the fifth year and not till then gather fruit and eat it themselves , the Lord would cause the land to yield the fruit thereof in such abundance , as in other things , so also in the fruit of their trees , that they should have no cause to repent themselves that in obedience to Gods command they had deprived themselves of the fruit of the first foure years . Vers . 27. Ye shall not round the ●orners of your heads , neither shalt thou marre the corners of thy beard . ] It is not easie t● determine what is meant by rounding the corners of their heads and marring the corners of their beards . Some conceive that by rounding the corners of their heads , was meant the polling of their heads with round curled locks , after a nice and effeminate manner : and by marring the corners of their beards , the shaving away their beards , as if they affected to be like women : and so they conceive the drift of this Law in both particulars is to forbid all effeminate delicacie and quaintnesse in the trimming of their heads , and shaving of their beards , after the manner and custome of the heathen . Again others hold that by rounding the corners of their heads , and marring the corners of their beards , is meant the cutting off the locks of their heads , and the hair of their beards , that they might offer them to Idol-Gods , as most certain it is the heathen used to do . But last of all others determine that hereby is meant the shaving off the hair of their heads and beards when they were in mourning and extreme heavinesse : And inde●d this was a custome amongst the heathen : whence is that , Isai . 15. 2. Moab shall howl over Nebo , and over Medeba : on their heads shall be baldnesse , and every beard cut off ; and that Jerem. 48. 37. Every head shall be bald , and every beard clipped . And the more probable this opinion seems , because the heathenish customes here forbidden are joyned together with those in the following verse of cutting their flesh , &c. when they mourned for the dead , chap 21. 5. They shall not make baldnesse upon their head , nether shall they shave off the corners of their beard , nor make any cutting in their flesh . Vers . 28. Ye shall not make any cuttings in your flesh for the dead . ] As the heathen used to disfigure themselves both by cutting and shaving their hair , espe●ially in their mourning ; so also they used to cut and lance themselves , Jer. 16 6. 2. Reg. 18. 28. and to imprint marks upon their flesh , cutting themselves and then filling up the place with ink or some other colou● , that the marks thereof might remain : all which customes God here forbids his people to take up , both because they were the desperate effects of immoderate mourning , as also because they were the customes of idolaters , le●t conforming themselves to idolaters in these things , they should also grow to a con●ormity with them in their idolatrous worshipping of false Gods. Vers . 30. Ye shall keep my Sabbaths and reverence my Sanctuary . ] That is , ye shall esteem of it as of the house which I have chosen to be my dwelling-place , that accordingly you may be car●full to come thither with an inward aw and fear of my presence ; and not to approch to it in your uncleannesse , or any other way to pollute it . To the commandment of sanctifying Gods Sabbaths this of reverencing his Sanctuary is joyned , because the Sabbaths were the chief times whereon they re●orted to the Sanctuary . Vers . 32. Thou shalt rise up before the hoary head . ] Under this all honour d●e to them is included . Vers . 36. Just ballances , just weights , a just epha● , &c. ] Concerning the Ephah , see chap. 5. 11. and concerning the Hin , see Exod. 29. 40. And know we must that under these the most usuall measures all other measures are comprehended . CHAP. XX. Vers . 2. AGain thou shalt say to the children of Israel , Whosoever he be of the children of Israel , &c. ] Here the punishments are appointed for the transgression of tho●e Laws delivered ●n the former chapter . Vers . 3. And I will set my face against that man , &c. ] That is , if any ma● shall sacrifice his children to that idol Molech , and his sinne be not known , or cannot be sufficiently proved against him in a judiciall way , or that you neglect to punish him , and through con●ivence forbear to proceed against him according to the former Law , then will I set my self against that man to destroy him and cut him off . And the reason is added , Because he hath given of his seed unto Molech to defile my Sanctuary , and to profane my holy name . Now these that sacrificed their children to Molech are said to defile Gods Sanctuary . 1. Because generally the Land was defiled , and so the Sanctuary being in the midst of them was polluted by this , as by other their ●innes , from which it was therefore purged upon the day of expiation , chap 16. 16. 2. Because it was a horrible profanation of Gods Sanctuary , that men defiled with such abominable ●innes ▪ as idolatry and bloud-shed , and that too of their own children , should yet come into Gods Sanctuary : 3. Because it was a vild debasing and contempt of Gods Sanctuary , that they should forsake that to go and sacrifice in the valley of Tophet to that idol Molech . Why they are said also to profane Gods holy name , is noted before , chap. 18. 21. Vers . 5. Then will I set my face against that man , and against his familie , &c. ] That is , his po●terity or kindred . The word in the originall is sometime translated kindred , Gen. 24. 38. But thou shalt go unto my fathers house , and to my kindred , and take a wife unto my sonne : Sometimes it is meant of the whole people of Israel , because they came all from one stock , as Jer. 8. 3. And death shall be chosen rather then life by all the residue of them that remain of this evil familie ; and Micah 2. 3. There●ore thus saith the Lord , Be●old against this familie do I devise an evil , from which ye shall not remove your necks . It is here used , because they of his own family and kindr●d were most likely to be partiall and to follow his example ; but all are here threatned , that either by solicitation , or defending and excusing them , or by not accusing them , that is winking at their sinne , shall further their escaping deserved punishment , as likewise all that should tread in his steps , and go awhoring after Molech as he had done . Vers . 6. I will even set my face against that soul , and will cut him off from among his people . ] That is , if you do not punish him according to that Law before given , Exod. 22. 18. Tho● shalt not suffer a witch to live . Ver● . 9. For every one that curseth his father or his mother shall surely be put to death . ] This word , for , hath reference to the foregoing exhortation , sancti●ie your selves and be ye holy , &c. and it must be extended also to all the par●icular penall statutes , that follow in this chapter : as if it had been said , For if you do not sanctifie your selves , and keep my statutes , behold thus and thus , as you shall now hear , have I in all those following particulars appointed you to be punished . The Law that is first here delivered is for the putting of him to death that curseth his father or his mother , which is not meant of every wayward word , but of such reviling speeches as they might plainly perceive proceeded from a manifest contempt of their parents , of which see Exod. 21. 17. By what manner of death they were to die , it is not expressed : Some conceive that because stoning is appointed both in the beginning and end of the chapter , as may be seen ver . 2. and ver . 27. therefore in all other places of this chapter where no other kind of death is expressed this of stoning is intended . But however in this particular of children that cursed their parents , we may the rather think it was so , because elsewhere this kind of death is appointed for rebellious children , Deut. 21. 20 , 21. His bloud shall be upon him . ] That is , he is the cause of his own death : which is added to shew that however men may think this Law too severe , yet he hath deserved this punishment , and must therefore undergo it . Ver● . 10. He that committet● adultery with his neighbours wife , the adulterer and the adulteresse shall surely be put to death . ] Namely by stoning , as it may probably be gathered from these places , Deut. 22. 22 , 23 , 24. If a damsell that is a virgin be betrothed unto an husband , and a man find her in the citie , and lie with her : Then ye shall bring them both unto the gate of the citie , and ye shall stone them with stones that they die : and so also Deut. 16. 38 , 40. and John 8. 4 , 5. The words of this Law are onely expresse for the adultery of the wife , and so they are also , Deut. 22. 23 , 24. Nor do we any where reade , that the husband breaking the covenant of marriage , by lying with a single woman , was punished with death : and that because the adultery of the wife in some degrees is more injurious to the hus●and , by causing him to father a bastard brood . Vers . 14. And if a man take a wife and her mother , ●t is wickednesse ; they shall be burnt with fire , both he and they . ] That is , the man , and both mother and daughter married to him , if both consented to this wickednesse ; or either of them indifferently , whether mother or daughter , that is taken to the other . And the severity of the punishment was to shew the ●ainousnesse of the sinne . Vers . 15. And if a man lie with a beast ▪ he shall surely be p●t to death : and ye shall s●ay the beast . ] Both to shew how horrible and detestable that fact was , as likewise that the ●ight of such a beast ( being unfit for other imployments also , for no man would willingly keep such an one ) might not bring to remembrance so filthy a sin . Vers . 16. They shall surely be put to death , their bloud shall be upon them . ] That is , both the woman and the man before spoken of that are found guilty of this unnaturall sinne of beastiality . Vers . 17. And if a man shall take his sister , &c. ] In this law concerning the punishment of incest between the brother & the sister , there is mention made of their seeing one ▪ anothers nakednesse , whereby either nothing else is intended but what in other Laws is called uncovering their nakednesse ; or else because this might happen , this is added to shew the hainousnesse of the sinne , and how justly it is appointed to be punished with death . The manner of their death is not expressed ( and therefore happely that was left to the Magistrate , or else it was stoning , as is noted before upon ver . 9. ) onely it is said , they shall be cut off in the sight of their people , whereby is intended that they were immediately to be put to death , and that openly , for a warning to others ; and that if the Magistrate should forbear to cut them off , then the Lord himself would do it . Vers . 18. And if a man shall lie with a woman having her sicknesse , &c. ] That is , if he doth it wittingly : for if he did it unwittingly he was onely rendred unclean thereby , and was to be purified , and to make an atonement for himself according to the direction of other Laws . Vers . 19. They shall bear their iniquities . ] That is , they shall be cut off : for the puni●hment of incest being expressed in other places , here it suffices to expresse their guiltinesse . Vers . 20. They shall bear their ●inne , they shall die childlesse . ] That is , they shall presently be put to death . Here the phrase is thus carried , to shew that one reason why the Lord appointed such to be cut off was , that the Land might not be filled with the issue of such unclean mixture . CHAP. XXI . Vers . 1. THere shall none be defiled for th● dead among his people . ] That is , none of the inferiour priests shall by reason of mourning for the dead defile themselves , to wit , by touching their dead bodies , or being in the house where their dead bodies were , or coming nigh them , a●d so consequently being present at their funeralls , &c. And severall reasons may be given why this was forbidden : 1. that they might not too frequently be thereby disabled from attending the work of their prie●●ly office ; 2. that hereby it might be seen , that there was a higher degree o● holinesse required in the priests then in the rest of the people ; 3. that they might be the clearer types of the Messias , who should be so exactly holy ; 4. that their ref●aining to mourn might be a reall in●●ruction to the people of the hope of the resurrection ; and 5. to teach us what purity is required in those that are by Christ made priests unto God , Rev. 1. 6. Vers . 2. But for his kinne that is near to him , that is , for his mother , and for his father , &c. ] Amongst others here expressed for whom the priests might defile themselves , the brother is one . But why then were Eleazar and Ithamar the sonnes of Aaron forbidden to bewail the death of Nadab and Abihu their brethren , Lev. 10. 6. Uncover not your heads , neither rend your clothes le●t you die , &c. I answer , that charge was extraordinary and peculiar : 1. Because hereby they were required to testifie their submission to that severe proceeding of the Lord against their brethren ; and 2. Because they were newly that day entred upon the execution of their priestly office , for which it was not therefore fit they should disable themselves by defiling themselves with the dead , there being no other priests at that time to do the work in their stead . Vers . 3. And for his sister a virgin that is nigh unto him , &c. ] That i● , his own sister by father or mother , if unmarried ; but if she were married , he might not be a mourner at her buriall to defile himself thereby , because she was then transplanted into another familie . Vers . 4. But he shall not defile himself , being a chief man among his people , to profane himself . ] Some reade this place as it is in the margin of our Bibles , But being a husband among his people he shall not defile himself for his wife , &c. and then the sense must be , that though the priests might defile themselves for those their nearest kindred , mentioned in the former verses , yet they might not defile themselves for their wives . But the wife being nearer to the husband then the nearest of his kindred can be , it is hard to say why the priests should be allowed to defile themselves for their near kindred and not for their wives : and farre more probably we may conceive that by allowing them to mourn for their near kindred , their defiling themselves for their wives is implyed as farre more necessary ; which also we may the rather think , because to Ezekiel , being a priest , this is given in charge as a strange and unusuall thing , that he should not mourn for his wife when she dyed , Ezek. 24. 16 , &c. and hence it is that few approve of this translation . But reading it then , as it is in the text of our Bibles , But he shall not defile himself , being a chief man among his people , to profane himself , all the difficulty lies in knowing what is meant here by being a chief man among his people : concerning which I find three severall opinions of Expositours . For first , some understand it of the high priest , that being a chief man , that is , the high priest , he might not defile himself , no not for his nearest kindred ; which they say is afterwards more fully expressed vers . 10. But because the laws against the high priests mourning are afterwards set down by themselves , I think it very improbable that this should be meant of the high priest . Secondly , some understand by a chief man here the master or chief man of the house or family , where there is a dead corps to be buried ; and so take the meaning of the words to be this , That no priest should defile himself for any but for his near kindred before mentioned , no though he were the chief man or master of the familie where they dyed . And thirdly , some by a chief man understand any of the priests , and conceive the meaning of this place to be , that though none of the people were allowed to defile themselves for the dead so as to profane themselves , that is , after the profane manner of the heathen , according to that Law , chap. 19. 18. yet the priest especially might not do it , being a chief man among his people . So that according to this interpretation , the emphasis of this prohibition lies in these words , to profane himself . The inferiour priests might defile themselves for their nearest kindred , but yet not so as to profane themselves , to wit , after the manner of the heathen , by making baldnesse upon their heads , &c. as it is expressed in the following verse : though none of the people might do this , yet not the priest especially , being a chief man among his people . Vers . 5. They shall not make baldnesse upon their heads , &c. ] That is , when they did mourn for their kindred . See chap 19. 28. Vers . 6. For the offering of the Lord made by fire , and the bread of their God they do offer . See the note upon chap 13. 11. The word and here is not in the originall : so that by the bread of their God is meant both the sacrifices burnt upon the altar , and the heave-offerings , which were the priests portion : and they are so called , partly because they were offered upon the altar , the table of the Lord , Mal. 11. 12. and partly because they were eaten by the priests of the Lord. Vers . 7. They shall not take a wife that is a whore or profane . ] That is , neither a common whore , nor a woman whose chastity had been violated , though she did not as a common whore prostitute her self . Some also conceive that under this word , profane , all those were forbidden to be taken in marriage by the priests , that were for any other cause of ill name and basely esteemed , as a bastard , or one that was of light behaviour ; yea it seems that they might not marry a widow , unlesse she were a priests widow : For so it is expressely said , Ezek. 44. 22. They shall take maydens of the seed of the house of Israel , or a widow that had a priest before . Now all this was to maintain in the people an high opinion of the dignity of the priesthood , and that they might be the fitter to be types of Christ . Neither shall they take a woman put away from her husband . ] That is , divorced , ●nd not for the cause of adultery , which to the Israelites was permitted under Moses Law , Deut. 24. 1 , 2. but it was for the hardnesse of their hearts , as our Saviour saith , Matth. 19. 8. Vers . 8. Thou shalt sanctifie him therefore , &c. ] That is , thou Moses , thou shalt command him thus to be sanctified , Ex●d . 19. 10. And the Lord said unto Moses , Go unto th● people , and sanctifie them to day and to morrow , &c. or else it is an Apostrophe to the people , that they should , as much as in them lay , take care that the priests did thus carry themselves as holy persons . Vers . 9. She shall be burnt with fire . ] Other persons were not put to death for simple fornication , neither the man nor woman , Exod. 22. 16 , 17. And if a man entice a maid that is not betrothed , and lie with her , he shall surely endow her to be his wife . If her father utterly refuse to give her unto him , he shall pay money according to the dowry of Virgins : onely the priests daughter , because of the dishonour done to her fathers house , is appointed here to be burnt ; and it may well be thought by the rule of Analogy the same punishment was to be inflicted on the priests wife , if not his sonnes , when guilty of the same sinne . Vers . 10. And he that is the high priest among his brethren , upon whose head the anointing oyl was poured , and that is consecrated to put on the garments , shall not uncover his head , &c. ] Either therefore the uncovering of the head was it seems then an expression of mourning , though afterward a contrary custome was used , to wit , when they mourned to cover their heads ; or else that which is forbidden the high priest here is , that he should not take off his miter to the end he might put on a covering on his head after the fashion of mourners , as it is noted before , chap. 10. 6. Vers . 12. Neither shall he go out of the Sanctuary , nor profane the Sanctuary of his God. ] That is , he shall not go out of the Sanctuary to mourn for his nearest dead friends , because this forsaking of the Sanctuary and the service thereof would be a kind of vilifying of Gods Sanctuary and service ; and if he should return again from his dead friends into the Sanctuary , this would be a manifest defiling and profaning of the Sanctuary . For the crown of the anointing oyl of his God is upon him . ] That is , because being the anointed high priest , and so advanced above the rest of the priests , he may not doe that which the other priests may doe . The oyl of anointing poured upon the high priests head is here called the crown of the anointing oyl , both because by that anointing he was separated to a place of speciall dignity above his brethren , and also because therein he was a type of Christs royall priesthood ; yet withall happely this phrase may be used with respect had to the plate of pure gold , fastened to the miter , which was upon the high priests head when he was anointed , and is called the holy crown , Exod. 29. 6 , 7. Thou shalt put the miter upon his head , and put the holy crown upon the miter : then shalt thou take the anointing oyl and poure it upon his head , and anoint him . Vers . 13. And he shall take a wife in her virginity . ] And so the high priests wife was a figure of the church , which is to be chast , pure , holy , 2. Cor 11. 2. I have espo●sed you to one husband , that I may present you as a chast virgin to Christ . Rev. 14. 4. These are they which were not defiled with women : for they are virgins : These are they which follow the lamb whithersoever he goeth . Vers . 14. But he shall take a virgin of his own people to wife . ] That is , of the Israelites , not of any other nation , though a virgin , Ezek. 44. 22. They shall take maidens of the seed of the house of Israel , or a widow that had a priest before . Some would have a virgin of his own people to be a virgin of his own tribe ; but it is evident that the high priest was not bound to marry to none but to the tribe of Levi , for Jehoshubeath the daughter of King Jehoram was the wife of J●hoi●da , 2. Chron. 22. 1. Vers . 15. Neither shall he profane his seed among his people . ] That is , he shall not by marrying any of these here forbidden render his sonnes unfit for the priestly office . So that this is added to imply one reason why the priests might not marry any of these before mentioned , to wit , because any blemish in his wife would tend to the reproch and dishonour of his children born of her , and so make them unfit to succeed their father , or to execute the priests office . Vers . 17. Whosoever be of thy seed in their generations that hath any blemish , &c. ] This law , whereby all Aarons posterity that had any blemish in their bodies were excluded from the priests office , was first , to signifie the perfection of Christ , of whom the priests were types , who had not indeed the least blemish of sinne in him ; and secondly , to signifie how perfectly pure all the Saints should be through Christ , of whom it is said , Rev. 14. 5. that they are without fault before the throne of God ; and thirdly , how pure all those should be that are imployed in sacred functions from any thing that might be a blemish to their profession and ministery . Vers . 22. He shall eat the bread of his God , both of the most holy and of the holy . ] Herein the blemished priests had a priviledge above the unclean , who might not eat of the holy things , Levit. 22. 3. What man soever of the seed of Aaron is a leper , or hath a running issue , he shall not eat of the holy things , untill he be clean . Vers . 23. Onely he shall not go in unto the vail , &c. ] That is , into that part of the Sanctuary wherein the vail was that hanged before the ark , to wit , to dresse the lamps , or to order the shewbread , &c. CHAP. XXII . Vers . 2. SPeak unto Aaron and to his sonnes that they separate themselves from the holy things , &c. ] That is , that they wholly abstain from meddling with them , or eating of them , to wit , whilst any legall uncleannesse is upon them , as is expressed vers . 3. And by the holy things of the children of Israel are meant all their oblations , whereof the priests were to eat , yea even their first-fruits , Numb . 18. 13. onely of the tithes it seems they might eat , even whilst they were unclean . In the former c●apter the Lord shewed what naturall and personall blemishes made the priests unfit for his service ; here he shows now what accidentall pollutions should make them for the time unfit for the same service : for however it might seem needlesse to enjoyn the priests to separate themselves in the time of their uncleannesse , since it was before forbidden the people not to pollute Gods holy things by intermeddling with them at such times , Levit. 7. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord , having his uncleannesse upon him , even the soul shall be cut off from his people ; yet because men honoured above others use to abuse their advancements , as if they had ● priviledge to sinne , lest the priests should pretend such a priviledge , this is also particularly forbidden them . Vers . 4. What man soever of the seed of Aaron is a leper , or hath a running issue , &c. ] This concerneth women also , Aarons daughters , who might eat of some of the holy things , yet not when they were unclean . Vers . 9. They shall therefore keep mine ordinance , &c. ] That is , they shall abstain from eating of the things before spoken of . Vers . 10. There shall no stranger eat of th● holy things , &c. ] That is , none but those of Aarons posterity , though Israelites or Levites : yet an exception is added in the next verse , to wit , that any servants the priests had bought with their money , might eat of these things , whether Israelite ( who was yet to go out after seven years service ) or servants bought for ever from other nations . Vers . 14. And if a man eat of the holy things unwittingly then he shall put the fifth part thereof unto it , &c. ] And withall offer a ramme for his sinne against God , chap. 5. 15. If a soul commit a trespasse and sinne through ignorance in the holy things of the Lord , then he shall bring for his trespasse unto the Lord a ramme without blemish , &c. But here onely satisfaction is made to the priests . Vers . 15. And they shall not pr●fane the holy things of the children of Israel , &c. ] That is , the priests ; to wit , by eating them when they are unclean . Vers . 16. Or suffer them to bear the iniquity of trespasse , when they eat their holy things , &c. ] That is , the priests shall not , by suffering the people to eat of the holy things , expose them to the guilt of such a sinne , and the punishment that will follow thereon . Vers . 18. Whatsoever he be of the house of Israel , or of the stranger in Israel , &c. ] In this precept three things are required in all burnt-offerings , whether they were brought by Israelites born , or proselytes ( who though they were strangers born , yet embracing the religion of the Israelites were admitted to offer sacrifices , as being ingrafted , as it were , into Gods Israel ) and whether they were brought for a vow or a freewill-offering : to wit , first , that they must be of the beeves , or sheep , or goats ; secondly , that they must alwayes be males : in other sacrifices a female was sometimes accepted , but never in burnt-offerings ; and thirdly , that they must be without blemish , of all which see the notes upon the first chapter of this book . Vers . 21. And whosoever offereth a sacrifice of peace-offerings , &c. ] Here direction is given for their peace-off●rings , to wit , that whether they were brought for a vow or for a freewill-offering ▪ they must be first of the flocks or herds , beeves or sheep or goats ; and secondly , that they must be perfect and without blemish , that is , as some distinguish them , perfect in regard of the inwards , and outwardly without blemish . Yet in peace-offerings that were not for a vow , but for a freewill-offering , though no blemish was allowed , yet something was allowed that was after a sort a blemish , as appears in the exception that follows , vers . 23. to wit , a bullock or a lamb or kid , that had any thing superfluous or lacking in his parts ; for this is not meant of such cattel as were any way monstrous , that had of any part too many or too few , as five legs , or three ears , or but one eye ; but it is meant of such as had any part too long or too short , over big or over little , not according to th● ordinary proportion of nature , as is usually in other catel of that kind : and this though it were some kind of defect , yet it was not accounted a blemish , and so it was allowed in peace-offerings that were brought for a freewill-offering , not in peace-offerings that were brought for a vow . Vers . 2● . Ye shall not offer unto the Lord that which i● bruis●d , &c. ] No not in freewill-offerings . Vers . 25. Neither from a strangers hand shall ye off●r the br●ad of your God , &c. ] Some understand this of strangers that were proselytes ; le●● ( say they ) any man should think that such blemished sacrifices , as are before spoken of might serve for proselytes , expresse mention is made , that from their hands they should not be excepted . Some again by strangers will have such meant , as were neither of the seed , nor the religion of the Israelites , uncircumcised strangers ; and these expound this law three severall wayes : to wit , first , that though such blemished sacrifices were bought from the hand of strangers uncircumcised with their money , yet they might not offer them to God , because they were blemished , and so their corruption was in them , that is , they were corrupted and polluted , and so were not fit for sacrifices ; or secondly , that if a stranger , that is , any of the h●athen uncircumcised would bring any sacrifice to be offered for them , and brought any of those fore-mentio●ed blemished sacrifices , it should not be accepted ; or thirdly , that from the hand of any pagan they should not offer the bread of their God , that is , his sacri●●ces of any of these , that is , of any of the cattel before mentioned whether blemished or without blemish , and that because they are blemished and polluted , even because they are brought by the uncircumcised . But neither of these two last Expositions seem to me probable . Not the first of them , because I no where find that the heathen were allowed to bring any sacrifices at all , and therefore it was needlesse to forbid the taking of a blemished sacrifice from them : Nor the last , because thi● law doth onely speak of sacrifices that should be accepted from the Israelites ( and not for heathens ) as the last clause doth evidently shew , they shall not be accepted for you . Vers . 27. When a bullock or a sheep or a goat is brought forth , then it shall be seven dayes under the damme , &c. ] The same is enjoyned concerning their first-born cattel , Exod. 22. 30. Because till they were eight dayes old they were not fit to be eaten by men ; therefore till then the Lord would not allow them to be brought for sacrifices . Vers . 28. And whether it be cow or ew , ye shall not kill it and her young both in one day . ] To wit , that being taught mercie in killing of beasts for sacrifices , they might learn much more to shew mercie to men , and also how they should labour after perfect purity when they came to offer sacrifices to God. Vers . 30. On the same day it shall be eaten up , &c. ] See chap. 17. 15. CHAP. XXIII . Vers . 2. COncerning the feasts of the Lord , which y● shall proclaim to be holy convocations , even these are my feasts , &c. ] That is , these are the feasts which you my people shall cause to be proclaimed as holy convocations , to wit , by the priests ; for it is generally held that the priests did by sounding of the trumpets proclaim these festivals . The Lord having before given direction for sacrifices , now gives order for festivall times whereon many sacrifices were usually offered . Vers . 3. The seventh day is the Sabbath of rest , an holy convocation ; yè shall do no work therein . ] That is , no work appertaining to their earthly businesses or imployments : upon other festivall dayes , they were not tyed so strictly , except onely the day of Expiation ; for upon other festivall dayes the restraint is , ye shall do no servile work therein , as we may see vers . 7 , 8 , 21 , &c. but upon the Sabbath and the day of Expiation , vers . 28. the Law runnes , ye shall do no work therein : and the difference betwixt these is commonly held to be this , that on the other festivals they were forbidden all servile work , that is , all work appertaining to their worldly callings , wherein usually on other dayes their servants were imployed , but were allowed any work in providing food for the day ; and so indeed that which was forbidden on the first day of unleavened bread in the seventh verse of this chapter under the name of servile work , In the first day ye shall have an holy convocation , ye shall do no servile work therein , is expressed thus , Exod. 12. 16. And in the first day there shall be an holy conv●●ation : no manner of work shall be done in them , save that which every man must eat , and that onely may be done of you . But on the Sabbath day , and day of atonement , they were restrained from all bodily labour , yea even that of providing or dressing their food , as is evident Exod. 16. 23. and Exod. 35. 3. where they were forbidden to kindle a fire , or to dresse that which they should eat on the Sabbath day : yet did not the Jews understand this law so , as to restrain them from those works which were necessarily to be done , and therefore they used to water their catel , as our Saviour faith , Luke 13. 15. on the Sabbath day , and if need were would pull out of a pit either ox or asse that were fallen into it , Luke 14. 5. It is the Sabbath of the Lord in all your dwellings . ] That is , to be observed in all your dwellings . The other feasts were especially to be kept before the Sanctuary , whither all the men of Israel were to assemble , Exod. 23. 14. Three times thou shalt keep a feast unto me in the year ; and vers . 17. Three times in the year all thy males are to appear before the Lord God. Deut. 16. 5 , 6. Thou mayest not sacrifice the Passeover within any of the gates which the Lord thy God hath given thee . But at the place which the Lord thy God shall chuse to place his name in , there shalt thou sacrifice the Passeover ; and vers . 16. Three times in a year shall all thy males appear before the Lord thy God in the place which he shall chuse : But the Sabbaths were to be sanctified in all places where they dwelt , to which purpose their Synagogues were built , Acts 15. 21. Moses of old time hath in every city them that preach him , being read in the Synagogues every Sabbath day . Vers . 7. In the first day ye shall have an holy convocation , ye shall do no servile work therein . ] See the first note upon vers . 3. Vers . 8. But ye shall offer an offering made by fire unto the Lord seven dayes . ] What the sacrifices were that were to be offered on each of these seven dayes of unleavened bread , we may see Numb . 28. 18 , 24. Vers . 10. When ye be come into the land which I give unto you , and shall reap the harvest thereof , &c. ] That is , and shalt addresse thy self to reap the harvest thereof : for the sheaf of the first-fruits of this harvest , which they were here enjoyned to bring unto the priest , was to be the first corn they cut down when they began to put the sicle to the corn , as it is expressed Deut. 16. 9. Nor might they reap their harvest , till this sheaf of first-fruits was brought unto the Lord. Vers . 11. On the morrow after the priest shall wave it . ] That is , on the sixteenth day of the first moneth called Nisan , the second of the seven dayes of unleavened bread : Upon the fourteenth day of that moneth the Passeover was kept ; the fifteenth day was the first day of the feast of unleavened bread , which day was a Sabbath of rest , vers . 7. and is called , the feast , Numb . 28. 17. and this is the Sabbath here meant : for on the morrow after , being the sixteenth day of that moneth , the sheaf of the first-fruits was by the care of the Magistrate , in the name of all the people , brought unto the priest , and this sheaf was of barley , for that was first ripe in the land of Canaan , Ruth . 2. 23. She kept fast by the maydens of Boaz to glean unto the end of barley-harvest and of wheat-harvest ; and Exod. 9. 31 , 32. The barley was in the ear , and the flax was bolled ; but the wheat and the rie were not smitten , for they were not grown up , to wit , at the feast of the Passeover , but wheat-harvest was after , at Pentecost or the feast of weeks , as we may see Exod. 34. 22. where the feast of Pentecost , or the feast of weeks is also called the feast of the first-fruits of wheat-harvest . Vers . 12. And ye shall offer , the day when ye wave the sheaf , an he lamb without blemish , &c. ] To wit , besides the dayly morning and evening sacrifice , which upon no occasion were intermitted , and besides the sacrifices appointed for every of the seven dayes of this solemn feast of unleavened bread , Numb . 28. 23 , 24. For this was appointed peculiarly to accompany this sheaf of the first-fruits , and it figured Christ by whom those first-fruits were sanctifyed . Vers . 13. And the meat-offering thereof shall be two tenth deals of fine flowre ▪ &c. ] To wit , two tenth deals of an Ephah , that is , two Omers , and this was double to the usuall proportion in all other sacrifices of lambs , which was but one tenth deal , Numb . 15. 4. He that offereth his offering unto the Lord , shall bring a meat-offering of a tenth deal of flowre ; the reason whereof may be , because this was a gratulatory sacrifice for the fruits of the earth . Vers . 15. And ye shall count unto you from the morrow after the Sabbath , &c. ] Here direction is given how they should know on what day they were to keep the next great feast after that of unleavened bread , to wit the feast of weeks , or Pentecost , namely , that they were to number from the morrow after the Sabbath , that is , from the sixteenth day of the moneth Nisan ( as is before said in the note upon vers . 11. ) which was the very day that they brought the sheaf of the wave-offering , seven compleat Sabbaths , that is seven compleat weeks , which was nine and fourty dayes , and that then on the morrow after the seventh Sabbath , that is , after the seventh week , which was the fiftieth day , they were to keep the feast of weeks or Pentecost , and to offer a new meat-offering unto the Lord : which shows the reason why this feast was called the feast of weeks , namely , because it was seven weeks after the Passeover , or the beginning of the feast of unleavened bread ; as also why it was afterward called in the New Testament , Pentecost , Acts 2. 1. to wit , from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth fifty , because it was fifty dayes after the first and great day of unleavened bread : for they began to number these fifty dayes from the morrow after that Sabbath inclusively , which was the second day of unleavened bread , the day whereon the sheaf of first-fruits was offered . Vers . 17. Ye shall bring out of your habitations two wave-loaves , of two tenth deals , &c. ] That is , on the feast of Pentecost you shall bring this offering , which was to be offered as the first-fruits of their wheat-harvest , as the sheaf offered at the Passeover , mentioned vers . 10. was brought as the first-fruits of their barley-harvest : now it is expressed , that these two wave-loaves were to be brought out of their habitations , either to signifie that these two loaves were to be made of the new wheat of their own land , not of forein corn or bought of strangers ; or else to signifie that though there were but one sheaf of first-fruits offered at the Passeover in the name of all the people , yet now every family was to bring two wave-loaves of first-fruits out of their severall habitations . But indeed because the sacrifices mentioned in the following verse , that were offered together with these loaves , were not brought severally by every family , but provided at the common charge , and offered in the name of the whole Church ; and because that it is said expresly vers . 20. that these two loaves of the first-fuits were waved by the priest together with the peace-offerings ▪ which could not be if every familie in Israel brought two loaves , therefore I onely think that the onely reason why it is said , Ye shall bring two wave-loaves out of your habitations , was to signifie that the loaves were to be made of the wheat of their own land . They shall be of fine flowre , they shall be baken with leaven , they are the first-fruits unto the Lord. ] Thusthere is a difference made betwixt the meat-offerings which were in part burnt upon the altar , and were therefore ever without leaven , Levit. 2. 11. and these of the first-fruits , which where wholly for the priests food , and therefore allowed to be leavened . Vers . 18. And ye shall offer with the bread , seven lambes , without blemish , of the first year , and one young bullock , &c. ] In Numb . 28. 27. there is appointed two bullocks and one ramme , here one bullock and two rammes ; the reason of this difference we may conceive was this : Those were as the peculiar sacrifices of that feast-day , these are a further addition in respect of the two loaves , as a particular testimony of their thankfulnesse for the fruits of the earth , and of their faith in Christ , by whom they were restored to the use of the creatures , and their sacrifices of praise made acceptable to God. Vers . 19. Then ye shall sacrifice one kid of the goats for a sinne-offering , &c. ] Lev. 4. 14. a bullock is prescribed for a sinne-offering of the people , and nothing was to be eaten thereof , it was to be burnt without the camp : But this was for some speciall sinne of the congregation , whereas the sacrifice here appointed was in generall for all their sinnes , and was therefore in the kind of a common sacrifice , whence a goat is appointed , and the priest to have the remainder . Vers . 20. They shall be holy to the Lord for the priest . ] Whereas ordinarily the priest had but the breast and the right shoulder of the peace-offerings , Lev. 7. 32 , 33. &c. The breast shall be Aarons and his sonnes : And the right shoulder shall ye give unto the priest of the sacrifices of your peace-offerings , &c. Here he had all , because this was offered in generall for all the congregation , and so no particular man had right to eat thereof , therefore it belonged to the priest wholly . Vers . 21. And ye shall proclaim on the self same day , that it may be an holy convocation unto you , &c. ] This was the feast-day of Pentecost , or of Weeks , whereon the two loaves and the sacrifices before mentioned were offered unto the Lord ; and it was instituted partly as a memoriall of their coming out of Egypt , Deut. 16. 10 , 12. Thou shalt keep the feast of Weeks unto the Lord thy God , according as he hath blessed thee . And thou shalt remember thou wast a bondman in Egypt , and shalt observe and do these sta●utes ; and of the giving of the Law at this time of the year at mount Sinai , Exod. 19. 11. and partly by way of thankfulnesse for the fruitfulnesse of the Land. One thing prefigured might be the giving of the Law of Christ by the Apostles , when the holy Ghost came down upon them , the first-fruits of the Spirit , in the likenesse of cloven tongues , Act 2. 1 , 2 , 3. whereupon they went forth to reap that which the Prophets had sown , John 4. Vers . 22. And when ye reap the harvest of your land , thou shalt not make clean riddance , &c. ] Speaking of the feasts in the harvest , he repeateth this Law concerning the poore ▪ whose relief he joyns with his own service . Vers . 24. In the seventh moneth , in the first day of the moneth shall ye have a Sabbath . ] For Ecclesiasticall businesses God hath appointed the moneth Nisan or Abib to be the fi●st mone●h of the year to the Is●●elites , which answere●● to part of our March and Aprill , and that in remembrance of their coming then out of Egypt , Exod. 12. 2. and so the seventh moneth from that was this here spoken of , which they called Tisri , and agreeth in part with our September , and had been formerly the first moneth of their year ; yea and so still con●inued for civil affairs , and therefore the year of Jubile begun still at this moneth , and so was on this moneth proclaimed , chap. 25. 9. Then shalt thou cause the trumpet of the Jubile to sound on the tenth day of the seventh moneth , &c. Now the first day of this moneth God here appoints them to keep a Sabbath , that is , a solemn feast-day ; and it was called the feast of trumpets , because it was ●olemnized with blowing of trumpets . Indeed the first day of every moneth , which was their new Moon , they kept as an holy day , a day of speciall solemnity , and thereon the priests did blow with their silver trumpets over their sacrifices , Numb . 10. 10. In the beginnings of your moneths ye shall blow with your trumpets over your burnt-offerings , &c. But the first day of this seventh moneth was kept as a farre more solemn festivall , and that with blowing of trumpets in way of rejoycing , as it may probably be thought , throughout all the cities of Israel . And the end of this festivall was , 1. to be a memoriall that this was the first day , the beginning of their New year for civil afairs , whereon it was therefore fitting that they should with rejoycing acknowledge the blessings injoyed in the foregoing year ; 2. to be a memoriall to them when they were come into Canaan of the severall victories which God had given them over their enemies , where the priests with the holy trumpets did sound an alarm . See Numb . 31. 6. 3. That it might be a preparation for the following day of atonement , their solemn fast-day on the tenth day of this moneth , that so by the sounding of the trumpets they might be put in mind to wake out of the sleep of sinne , and with trembling fasting and prayer to turn unto the Lord : and 4. to put them in mind of the speciall holinesse of this moneth ; for as the seventh day of every week was a Sabbath , and every seventh year was kept holy as a Sabbaticall year ; so the Lord would have the seventh moneth of every year to be holy in some singular manner above the rest of the moneths : and therefore though it was not wholly spent in sacred festivities , yet there were more holy-dayes in this moneth then in all the year besides , to wit , the feast of trumpets , the feast of expiation , and the feast of tabernacles . Vers . 25. Ye shall do no servile work therein ; but ye shall offer an offering made by fire unto the Lord. ] What the sacrifices appointed for this feast of trumpets were , see Numb . 29. 2 ▪ 6. Vers . 27. And ye shall afflict your souls , and offer an offering made by fire before the Lord. ] See that note upon Lev. 16. 29. and Numb . 29. 7. where the severall sacrifices of this day are also described . Vers . 34. The fifteenth day of this seventh moneth shall be the feast of tabernacles for seven dayes unto the Lord. ] It was called the feast of tabernacles , or , of booths , because when the Israelites came up to Jerusalem to keep this feast , during the feast they dwelt not in houses , but onely in booths , or arbours made of boughs , it is afterwards more fully expressed , ver . 40. and it was kept , 1. in remembranc● of Gods shadowing protection over them for fourty years together , both summer and winter , in their travelling through the wildernesse , whilst they dwelt in tents and booths , and were not yet come to their place of rest , as is expressed ver . 43. ( and hereby it is evident that they never kept this feast till they were settled in the land of Canaan , because they kept it in remembrance of their dwelling in booths whilst they wandred through the wildernesse ) 2. to testifie there thankfulnesse to God for the fruits of the earth ▪ which this moneth they gathered in , Deut. 16. 13 , 14. Thou shalt observe the feast of tabernacles , seven dayes after that thou hast gathered in thy corn and thy wine ; and thou shalt rejoyce in thy feast , &c. and 3. as a figure both of Christs incarnation , who coming into the world about this time of the year to dwell in the tabernacle of our flesh , was made flesh , & dwelt ( or pitched his tent ) amongst us , John 1. 14. and also of our condition , who are strangers and pilgrims here on earth , Heb. 11. 13. dwelling in earthly tabernacles which must be di●solved , untill our labours being ended we come at length to a place of rest , that dwelling of God eternall in the heavens , 2. Cor. 5. 1. and should therefore with thankfulnesse remember how Gods hand is continually over us to protect us in our pilgrimage ; of which spirituall keeping the feast of tabernacles Zachary speaketh , Zach. 14. 16 , 19. As for the time allotted to the keeping of this feast , to wit , seven dayes , this compleat number signified that all the dayes of our pilgrimage in this frail tabernacle of our bodies should be consecrated as holy to the Lord. Vers . 36. Seven dayes ye shall offer an offering made by fire unto the Lord. ] What sacrifices were appointed for this feast , and in what manner they were to be offered , see Numb . 29. 13 , 38. On the eighth day shall be an holy convocation unto you , &c. ] Though this eighth day was a part of the feast of tabernacles , or at least belonged thereto , and therefore is called the last and great day of the feast , John 7. 37. yet most properly the first seven dayes were onely counted as the dayes of the feast of tabernacles , as is before said , ver . 34. The fifteenth day shall be the feast of tabernacles for seven dayes unto the Lord , and that because they dwell in tabernacles or booths onely during those first seven dayes , but on the eighth day they met together in the Temple to keep there an holy assembly , as it were in remembrance of their being settled in peace , in the land of Canaan , after their long travels through the wildernesse : and so this eighth day was rather an appendix to the feast of tabernacles , then any part properly of the feast it self . Vers . 37. A sacrifice , and drink-offerings , every thing upon his day , &c. ] Amongst the severall sacrifices appointed for these feasts , one is called peculiarly a sacrifice , which comprehend both sinne-offerings and peace-offerings . Vers . 38. Beside the Sabbath of the Lord. ] That is , beside the weekly Sabbaths and the sacrifices thereto belonging . Two things are implyed in these words : 1. that as God required the keeping of these solemn ●easts , so also especially the sanctifying of the Sabbath ; 2. that when any of these feast-dayes lighted on a Sabbath , they must not think to make the Sabbath sacrifices serve for these festivals . Beside the gif●s , and beside all your vows , &c. ] By gifts are meant the first-born cattel and first-fruits , and all other contributions and gifts which of their own free will they were wont to give to the priests ; by vows are meant vowed sacrifices ; the drift of this is to prevent any covetous thoughts which might arise in their minds of thinking with such gifts or vowed sacrifices to supply the extraordinary sacrifices of these festivals : for these God requires over and above their gifts and vows and freewill-offerings ; if they offered ever a whit the lesse because of the sacrifices of these feasts , they should be judged as men that dealt fraudul●ntly with God. Vers . 39. Also in the fifteenth day of the seventh moneth , when ye have gathered in the fruit of the land , &c. ] Now he proceeds to set down more particularly how that feast of tabernacles was to be solemnized , whereof he had begun to speak ver . 34. and first by mentioning that this feast was to be kept when they had gathered in the fruit of the land , he puts them in mind that they might be the better at leisure to keep this extraordinary Sabbath , and withall implies that one main end of it was to return thanks for the fruit of the land which they had now gathered : where also by the fruit of the land , is meant not their corn , which was gathered long before , in the time of Pent●cost ; but the latter fruit of their vines and olives , &c. whereupon this feast is called the feast of ingathering , Exod. 23. 16. Vers . 40. And ye shall take you on the first day the boughs of goodly trees , &c. ] That is , upon the first day of the feast of tabernacles , which was the fifteenth day of the seventh moneth , ver . 34. This day it seems they made their booths , or tabernacles , some upon the roofs of their houses , some in the streets and courts of Jerusalem , &c. as is largely ●xpressed , Neh. 8. 15 , 16. Go forth unto the mount , and fetch olive-branches , and pine-branches , &c. to make booths as it is written ; so that the boughs they are here appointed to take were it seems to make or at least to adorn the booths they were to dwell in : yet withall that is not unlikely which the Jews say , that they carried boughs and branches also in their hands in signe of joy . And to make their booths the more beautifull , and that all things might represent a glad and joyfull time , they are appointed to choose the boughs of the goodliest trees , such as are the olive , pine , myrtle , mentioned , Neh. 8. 15. and the boughs of thick trees ( for the thicker they were the more glorious shew they made , and the fitter they were to make booths or arbours for a shadow and shelter ) and willows of the brook , to intimate a land well watered , which might be of use to bind the other boughs , &c. and also to be either in the hand or on the booths , ornaments and signes of joy , and that especially for the fruitfulnesse of the land wherein God had planted them , whereof these severall boughs of goodly trees were a● evident signe . Vers . 43. That your generations may know that I made the children of Israel to dwell in booths , &c. ] S●e Exod. 12. 37. CHAP. XXIV . Vers . 2. Command the children of Israel , that they bring unto thee pure oyl-olive , &c. ] This which is given here in charge to the Israelites , is for the continuall supply both of lamp oyl and shewbread , to wit , that as they brought them at first , so they must still be supplyed by them : either therefore these things were provided by the civil magistrate out of the common s●ock , or else rather ●hey were provided , as were also the daily sacrifices , and whatsoever else was offered in the name of the whole people , out of the treasury of the temple ; into which therefore towards the supply of these things both the Princes and people did ordinarily cast in what they were willing to give . So it is noted of Hezekiah , 2. Chron. 31. 3. He appointed also the Kings portion of his substance for the burnt-offerings , to wit , for the morning and evening burnt-offerings , and the burnt-offerings for the Sabbaths , for the new Moons , and for the set feasts ; and of the people , Luke 21. 1. He saw the rich men casting their gifts into the treasury , and a certain poore widow casting in thither t●o mites . Vers . 3. In the tabernacle of the congregation shall Aaron order it from the evening unto the morning , &c. ] Or his sonnes by his appointment . See the note upon Exod. 25. 37. Vers . 5. And thou shalt take fine floure , and bake twelve cakes thereof . ] These were the cakes of shewbread , concerning which see the note upon Exod. 25. 23. The floure was provided at the common charge ( as is before said upon ver . 1. ) and brought to the priests , but the cakes were made and baked by the Levites of the family of Kohath , as is evident 1. Chron. 9. 32. where it is said that some of the sonnes of the Kohathites were over the shew-bread , to prepare it every Sabbath . Vers . 6. And shalt set them in two rows , six on a row , &c. ] The common opinion is , that those twelve cakes of shewbread , representing the twelve tribes of Israel , were not set one by another , but six one upon another , and six one upon another . But because this way it cannot so properly be said that they were set in two orders or rows , and because in the following verse there is order given for the putting of frankincense upon each row , I rather think that they were set in order along the table , six in one row and six in another . Vers . 7. And you shall put pure frankincense upon each row , that it may be on the bread for a memoriall , even an offering made by fire unto the Lord. ] For the incense was burned upon the altar , when they took away the bread , and was before-hand laid upon the bread , as a signe that God would through Christ remember his people with thoughts of favour and gracious acceptance . Vers . 9. And it shall be Aarons and his sonnes , and they shall eat it in the holy place . ] That is , after it had stood a week upon the table before the Lord. For it is most holy unto him of the offerings of the Lord , &c. ] Because of the incense which was burnt , the bread was reputed most holy , as if it had been of the offerings made by fire . Vers . 10. And the sonne of an Israelitish woman , whose father was an Egyptian , &c. ] Thus by the providence of God in the party thus blaspheming , and thus punished for it , as is here related , they were taught , 1. How the curse of God doth usually follow the issue of such unlawfull mixtures , as was this of an Egyptian with a● Israelite ; 2. How severe God must needs be against this sinne in his own genuine people , who would not suffer it unpunished in one that was the sonne of a stranger by the fathers side . The inserting of this story in this place makes it more then probable , that it was done whilst they were yet in the desert of Sinai , even whilst the Lord was giving these Laws to Moses which are before mentioned , as is expressed in the next chapter , ver . 1. Whether the Egyptian had this sonne by Shelomith in marriage , or by fornication , we cannot say : but that this their sonne the blasphemer had embraced the religion of the Israelites , it is very likely , both because he came away with them out of Egypt , and also because he is here said to have gone out amongst the children of Israel , which implies more then his going in their company , namely , that he went out amongst them as one of them . And this sonne of the Israelitish woman and a man of Israel strove together in the camp . ] This of his striving is expressed , to let us know that a blasphemer , though provoked , is not therefore to be excused . Vers . 11. And the Israelitish womans sonne blasphemed the name of the Lord , and cursed . ] His sinne I conceive was not rash , vain , and unadvised mentioning Gods name either in swearing , cursing the man with whom he was to contend , or otherwise ; but of an higher nature ( though even these are blasphemy ) even some execration or reprochfull speeches uttered in his fury directly against God : as if for instance we should suppose this , that in the heat of contention the Israelite upbraiding him with his idolatrous father , and denying him to be a true member of the Church of God he should thereupon speak scornfully and opprobriously of the God of Israel , slighting the priviledge of being one of his people . Some such blasphemy I conceive this was , and that because the Law which God gave them upon this occasion speaks of cursing God , ver . 15. Whosoever curseth his God shall bear his sinne ; not cursing in Gods name , but directly and expressely of cursing God. And they brought him unto Moses , &c. ] According to the order mentioned Exod. 18. 26. The hard causes they brought unto Moses . Vers . 14. Let all that heard him lay their hands upon his head . ] That is , those that heard him were to come forth , and laying their hands upon his head to give in evidence against him , and so thereupon he was to be condemned , and the congregation was to stone him . Now this ceremony of the witnesses laying their hands upon his head was 1. to signifie , that they did charge this sinne upon him , and approve of the punishment that was to be inflicted for it ; 2. that having witnessed nothing but the truth , they were free from his death , but his bloud must be upon his own head ; 3. to imply that he was to be sacrificed as it were to the justice of God : for as those that brought any sacrifice to the tabernacle , were to lay their hand upon the head of the sacrifice , thereby signifying their desire and faith , that the death of that sacrifice might and should satisfie the justice of God in their behalf ; so here the laying of the witnesses hands upon the head of the blasphemer did signifie their desire that God would accept of his punishment as a sacrifice offered to the satisfying of his justice , and not punish the land and people for it . Vers . 15. Whosoever curseth his God shall bear his sinne , and he that blasphemeth the name of the Lord , &c. ] These Laws were given to the Israelites , upon the occasion of the foregoing story of the blasphemer that was stoned . Evident it is that these are two distinct Laws , Whosoever shall curse his God shall bear his sinne , and , He that blasphemeth the name of the Lord , he shall surely be put to death ; and yet hard it is to say wherein the difference lies between cursing and blaspheming the name of the Lord. But the best resolution of this doubt , I conceive , is this , that by cursing God is meant when a man shall directly and purposely speak reprochfully of God , and by blaspheming the name of the Lord , is meant when men do so profanely mention the name of God , either in cursing or otherwise , that what they say of God tends much to the reproch and dishonour of God , though they do not directly speak against God. Vers . 16. All the congregation shall certainly stone him . ] The people must all have their hands in the execution , 1. to prove their zeal in revenging the dishonour done to God , and his Laws ; 2. that themselves might learn to fear those sinnes which with their own hands they had punished in others . Vers . 17. And he that killeth any man shall surely be put to death . ] This Law is here inserted upon the occasion of the blasphemers striving with the Israelite , ver . 10. and to show that God was tender , as of his own honour , so of the safety of his people . CHAP. XXV . Vers . 2. WHen ye come into the land which I give you , then shall the land keep a Sabbath unto the Lord , &c. ] That is , every seventh year the land shall lie at rest , ye shall neither plow it nor sow it , &c. Concerning this Sabbaticall year , and the grounds thereof , see the notes upon Exod. 23. 11. This year also they did forbear exacting their debts of those that were indebted to them , because that year there was no tillage nor harvest to make money of : of which see also the notes upon Deut. 15. 1. It is also commonly held by Expositours that this year all Hebrew servants were set free , of which see Exod. 21. 2. for of this I find no clear ground in the Scriptures , but rather the contrary . When the first Sabbaticall year was kept by the Israelites it is hard to determine , and yet sure we are that it was not till they came into the land of Canaan . The most probable opinion is , that it was the fourteenth year of Joshua's government : for if the land was first divided among the Israelites in the seventh year of Joshua , as may be gathered from Calebs age , Josh . 14. 10. then the seventh year after that , when they had tilled the land , and reaped the crop of it six years , was doubtlesse their first Sabbaticall year . Vers . 5. That which groweth of it own accord of thy harvest thou shalt not r●ap , &c. ] That is , as in other years , by a peculiar right and interest , but in common as others did , onely taking what might serve for food . Vers . 8. And thou shalt number seven Sabbaths of years unto thee , &c. ] Here direction is given for the year of Jubile , so called , as it is most generally held , from an Hebrew word Jovel , which signifies a ramme , because it was proclaimed with trumpets or cornets made of rammes horns . A great question there is amongst Expositours , nor is it easily to be resolved , concerning the numbring of this year of Jubile , as likewise at what time of the year it did begin . Some conceive that the fourtyninth year , which was the last of the seven times seven years , was the year of Jubile : and whereas it is said , ver 10. Ye shall hallow the fifti●th year , they say it is called the fiftieth year by reckoning from the year before inclusively , and so conceive that the year of Jubile did alwayes concurre with the seventh Sabbaticall year . But against this manner of accounting the year Jubile , there may be serall strong objections made , which cannot well be answered : as 1. that the Jews do constantly reckon otherwise , making the Jubile every fiftieth year , not concurring with the Sabbaticall year : 2. that according to this manner of accounting every year of Jubile was then to be counted twice , as the last of one fifty years , and the first of another ; and besides , in the computation for the first fifty years , there was no Jubile before to be included : and 3. that it had been superfluous to forbid , as ver 11. all sowing and reaping in the year of Jubile , if it had alwayes concurred with the seventh Sabbaticall year , since all such works had then been unlawfull , even in regard that it was a seventh year . And therefore I conceive that the more probable opinion is that , which is commonly held by Expositours , namely , that they did reckon seven times seven years , which was nine and fourty years , and then the next year after , to wit , the fiftieth year , was the year of Jubile : and this year was not reckoned in the Sabbath of years following , but the one and fiftieth year was the first of the next seven years ; for else they should not have sowed and reaped six years in this week of years . Vers . 9. Then shalt thou ●ause the trumpet of the Jubile to sound on the tenth day of the seventh moneth , &c. ] That is , on the tenth day of the seventh moneth in the year following the seventh Sabbath of years thou shalt throughout all the land with the sound of a trumpet or cornet proclaim that to be the year of Jubile . It was proclaimed on the seventh moneth , because it was the first moneth of the civil year , and so then the year of Jubile began : and it was proclaimed on the tenth day of that moneth , which was the day of atonement , and a publick fast-day for all the people , 1. to shew that our freedome from the spirituall bondage , wherein we lie by nature , is through the atonement made by Christs death , according to that of the Apostle , Heb. 2. 12 , 15. For as much then as the children ar● partakers of flesh and bloud , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is , the devil , and deliver them who through fear of death were all their lifetime subject to bondage : and 2. to teach us that the way to attain spirituall joy and comfort ( whereof the Jubile was a signe ) is to humble and afflict our souls , as the Jews on this day did : and 3. to teach us that if we expect mercy from God in the pardon of our sinnes ( which was assured to them on this day of expiation ) we ought to shew mercy to our brethren , as they did this day by releasing their servants , and restoring to every man their possessions again . A great dispute there is amongst Expositours , when the year of Jubile began : Some hold that though it were proclaimed on the seventh moneth , the moneth Tisri , yet it began not till the spring following , in the moneth Nisan : but this is no way probable ; for the time of sowing was about the seventh moneth , and it is not likely they sowed that which because of the following Jubile they might not reap . I make no question therefore but the year of Jubile began on this seventh moneth , but whether it began on the first day of this moneth , as the Jews generally hold , or not till the tenth day , is somewhat questionable ; yet the last seems to me most probable , because it may seem strange , that it should begin ten dayes before it was proclaimed . Vers . 10. And ye shall hallow the fiftieth year , and proclaim liberty throughout all the land , &c. ] That is , ye shall set it apart to be an holy year , and shall proclaim liberty throughout all the land , to wit , to your brethren that had been sold to you for servants , who shall hereupon be set at liberty . Now the year of Jubile was called an holy year , because it was separated from the ordinary imployments of other years in tilling and sowing their land , &c. that they might be at more leisure to spend it in holy imployments , and that it might be to them a year of holy rejoycing before the Lord ; and withall because it was to be a type of that evangelicall Jubile at the coming of Christ , when by the trumpet of the Gospel , first sounded by the Baptist , and after by Christ and his Apostles , there should be great joy proclaimed unto all nations ; whence it is that the time of the Gospel is called the year of Gods redeemed , Esa . 63. 4. and the acceptable year of the Lord , Esa . 61. 2. the accepted time , and the day of salvation , 2. Cor. 6. 2. One of the main priviledges of this year was that which is here mentioned , that all their servants were set at liberty . Ordinarily when their brethren were sold to them for servants , they were to serve them six years ; but if the year of Jubile came after the first or second year , they were presently set free : yea even those that at other ordinary times did refuse to be set free , and so had their ears bored through , and were by the Law thereupon to serve for ever , Exod. 21. 16. were yet set free at the year of Jubile . And herein was the year of Jubile , a notable type of the evangelicall Jubile at the coming of Christ , when all Gods redeemed ones were set free from the bondage of the Law , Satan , sinne , and death , Joh. 8. 36. If the sonne shall make you free , you shall be free indeed . It shall be a Jubile unto you , and ye shall return every man to his possession . ] This was another priviledge of the year of Jubile , That when that year came all the land that had been sold returned to the owners that had sold it , or to their heirs : for no man might sell his land for ever , ver . 23. but onely for so many years as were behind from the sale to the year of Jubile , and then the owners entred upon the land again . And this was the reason why Naboth would not sell his vineyard to Ahab , to wit , for ever . 1. King. 21. 3. The Lord forbid it me , saith he , that I should give the inheritance of my fathers unto thee . Now the reasons of this Law were , 1. that it might prevent the confusion of the tribes by the alienation of their severall portions in the land of Canaan from one to another ; 2. that it might be a barre in the way of the rich , that they might not hope to swallow up the inheritance of their poore brethren , and so to enlarge their own ; 3. that it might be a perpetuall memoriall to them that God had planted them in the land , because they might not sell it , the Lord challenging the land to be still his by a peculiar right , and willing them onely to esteem themselves as sojourners therein with him , whence it is called the Lords land , Hos . 9. 3. They shall not dwell in the Lords land ; and Esai . 8. 8. The stretching out of his wings shall fill the breadth of thy land , O Immanuel . And fourthly , That it might be a figure of our recovering by Christ , at the evangelicall Jubile , that heavenly inheritance which we had lost by sinne ; and that the heavenly Canaan which God had prepared for his in Christ c●nnot be utterly alienated from them but is surely confirmed in his bloud , and reserved in heaven for them , so that though by their sinnes they may for a time deprive themselves of the comfortable use of this their inheritance in the Church , yet they shall return thereto at the great Jubile of Christs second appearing , when the trumpet of God shall sound , 1. Thess . 4. 16 , 17. The Lord hims●lf shall descend from heaven with a shout , with the voice of the Archangell , and with the trump of God , and the dead in Christ shall rise first ; Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the aire , and so shall we be for ever with the Lord. Vers . 12. Ye shall eat the increase thereof out of the field . ] And not out of the barn . The meaning is , that they might not gather and lay up the encrease that grew of the land in the year of Jubile , but what they did eat hereof in common together with others , they must take it immediately out of the field . Vers . 14. And if thou sell ought unto thy neighbour , or buyest ought of thy neighbours hand , ye shall not oppresse one another . ] That is , the seller shall not exact more of him that buyes then the use of the land is truly worth from the time of the sale to the year of Jubile , nor shall the buyer seek to get the land for lesse then it is truly worth , taking advantage of the necessity of him that is forced to sell . Vers . 20. And if ye shall say , What shall we eat the seventh year , &c. ] An objection is here made and answered , concerning the rest of the Sabbaticall year enjoyned vers . 4. The objection is , how they should live the seventh year if they should therein neither sow nor reap : And the answer is , vers . 21 , 22. That God would command such a blessing upon the sixth year , that it should bring forth fruit for three years , that is , from the sixth to the ninth , not for three years compleat , but for part of three years , ( as Christ is said to have been three dayes in th● grave , because he was in the grave part of three dayes ( for the increase of the sixth year served them , first , for part of the sixth year ; to wit , from barly-harvest that year , which was about the Passeover , till the seventh moneth , when the Sabbaticall year began ; secondly , for all the Sabbaticall year ; thirdly , for the eighth year , till both barly and wheat harvest of that they had sown that year was fully gathered and made ready for use , which was not till the ninth year was wellnigh come : and thus the increase of the sixth year served for three years . Now for the year of Jubile ( concerning which they had more reason to doubt , because then they did neither sow nor reap for two years toge●her , to wit the fourtyninth year , which was the seventh Sabbaticall year , and the fiftieth , which was the year of Jubile ) by what is said concerning the seventh year , ●●e like must be conceived concerning that too , namely that then God would give such a blessing to the sixth year , that the increase thereof should serve for foure years , that is , for part of foure years . Vers . 23. The land shall not ●e s●●d for ever , &c. ] See the note upon vers . 10. Vers . 25. If any of hi● kin come to redeem it , then shall he redeem that which his brother sold . ] This kinsman that was allowed to redeem the possession which his poore brother had sold was a figure of Christ , who being near to us , and allyed in the flesh , is called our God , that is , our redeemer or deliverer , Esai . 59. 20. and our brother , Heb. 2. 11. He is not ashamed to call them brethrew : and he it is that hath redeemed us , and our heavenly inheritance unto us , in our low depressed and poore estate , Hos . 13. 14. I will ransome them from the power of the gr●ve , and will redeem them from death . 2. Cor. 8. 9. Though he was rich , yet for your sakes he became poore , that ye through his poverty might be rich . Vers . 29. And if a man sell a dwelling-house in a walled city , &c. ] In two particulars the Law here given for the sale of houses in walled towns differs from that before given for the sale of their land : first , whereas they might redeem their land at all times , their houses in walled towns they might not redeem unlesse they did it within a year ; secondly , whereas their lands did alwayes return to the first owners at the year of Jubile , their houses in walled towns did not return to those that sold them at the year of Jubile , but if the owners redeemed them not within a year they were alie●ated from them for ever . Of which differences these reasons are probably given : First , because ●pon these houses , if not redeemed within so short a time , much cost might be bestowed by him that had bought them , for the altering , repairing or enlarging of them ; and therefore it was not fit they should be redeemed as lands were : and on the otherside in many years they might be much decayed , and so not be restored in the same condition they were in , when they were sold , as lands might : Secondly , because the perpetuall alienating of these houses in walled cities did not make such confusion in the tribes , as the alienating of their lands , since it cannot be thought that in populous cities , onely men of one and the same tribe inhabited : Thirdly , because men might better part with their houses then their ground , that should yield them food and sustenance , yea these houses might be burthensome to the owners becoming poore , rather then usefull . Vers . 31. They may be redeemed , and they shall go out in the Jubile . ] That is , the houses in villages , to wit , because the lands could not be without farmhouses , stables , &c. Vers . 33. For the houses of the cities of the Levites are their possession , &c. ] Therefore as the Israelites had liberty to redeem their possessions of lands , and enjoyed the priviledge of receiving them back again at the year of Jubile ; so it was fit the Levites should have the same priviledges concerning their houses in the cities allotted them , because they had no other possession in the land . Vers . 34. But the field of the suburbs of their cities may not be sold , &c. ] The field of the suburbs ( of which see Numb . 35. 4 , 5. ) appointed for the keeping of their cattel might not be sold at all , left wanting that necessary help , they should be forced to leave their dwellings , to the great damage of the whole people , God having thus dispersed them in severall cities in every tribe , that they might watch over the souls of the people . This continued during the politie of the Jews , what was after done see Acts 4. 36 , 37. Joses a Levite , having land sold it , and brought the money and laid it at the Apostles feet . Vers . 36. Take thou no usury of him nor increase . ] That is , of thy poore decayed brother , whether he be an Israelite born , or a stranger that is become a proselyte ; for to both these they are commanded to lend in the foregoing verse , and therefore from both these they are here forbidden to take usury or increase . Vers . 39. Thou shalt not compell him to serve as a bond-servant . ] That is , thou shalt not compell him to serve for ever , nor use him basely and hardly , but as a brother . Vers . 40. And shall serve thee unto the year of Jubile . ] The ordinary time of their service was but for six years , Exod. 21. 2. but in some cases their ears were bored , and they were to serve for ever , Exod. 21. 6. But in the first , if not in both these cases , the Jubile was to put an end unto their service , and they were to be set free . And as their serving for ever had an end at the year of Jubile , so also all their other legall ordinances , which were ordained to continue for ever , had their period at the evangelicall Jubile , of which this was a type . Vers . 41. And then shall he depart from thee , both he and his children with him , &c. ] And so also his wife , Exod. 21. 3. If he came in by himself , he shall go out by himself : if he were married then his wife shall go out with him . Vers . 46. They shall be your bond-men for ever . ] That is , those servants which you buy , that are of other nations ; for these , yea though they were proselytes , were not set at liberty at the year of Jubile . But over your brethren the children of Israel , ye shall not rule one over another with rigour . ] Namely first , they must not be put to such vile works and base imployments as their bondmen of the Gentiles : secondly , they must not be held in perpetuall bondage , but must go out free , , they , their wives , and children , at the year of Jubile ; thirdly , they must not be sold to others for bondmen as the Gentiles were : these things are meant here by ruling over them with rigour ; for cruelly they might not deal with their bondmen that were of the Gentiles . CHAP. XXVI . Vers . 5. ANd your threshing shall reach unto the vintage , &c. ] That is , you shall have such plentifull harvests , that before you can have threshed out your corn , the vintage shall come ; and such rich vintages , that before they be ended , it shall be time to sow your seed , &c. Vers . 6. Neither shall the sword go through your land . ] That is , ye shall live in peace , and shall not be destroyed by the sword of your enemies . But yet some Expositours hold that this phrase is here used of the sword going through the land , because armies of souldiers are wont to destroy countreys , not onely by fighting against them , but also by going through them . Vers . 10. And ye shall eat old store and bring forth the old because of the new . ] That is , you shall have such store of old corn , even when your new corn is gathered in , that you shall not need presently to be spending the new , but may still live upon the old store ; and yet withall your new harvests shall be so plentifull , that of necessity you must empty your barns of old corn that you may have room to lay up the new . Vers . 16. I will even appoint ●ver you terrour , consumption , and the burning ague , &c. ] These words , I will appoint over you , imply the unresistablenesse of the judgement , because those diseases should come with power and authority from God upon them , and so should consume their eyes , &c. as indeed such diseases being in extremity do oft weaken and darken the sight . Vers . 19. And I will break the pride of your power . ] That is , I will break your exceeding great strength wherein you are wont to pride your selves . Vers . 20. And your strength shall be spent in vain , &c. ] That is , though you spend your strength with excessive toyling and moyling in plowing and manuring your ground , all will be to no purpose , for still your land shall not yield her increase . Vers . 26. And when I have broken the staff of your bread , ten women shall bake your bread in one oven . ] This is mentioned as a signe or effect of the great scarcity of bread that should be in the land , that one oven should contain the bread of many families . Bread is here called the staff of bread , because it strengtheneth mans heart , Psal . 104. 15. because it is the chief prop and support of mans life : So that by breaking the staff of bread is meant the depriving them of this stay of their life by bringing famine and penury upon them , as it is evident in other places , Moreover he called for a famine upon the land , he brake the whole staff of bread , Psal . 105. 16. and Ezek. 4. 16. Sonne of man , behold I will break the staff of bread in Jerusalem that they may want bread and water ▪ and of this judgement this is mentioned as a notable effect , that ten women , that is , many families , should bake their bread in one oven ; for ten in the Scripture doth often signifie many , as is formerly shown upon Gen. 31. 7. And they shall deliver your bread again by weight . ] This is reckoned as another great signe of scarcity and want , that t●e baker should deliver them their bread by weight . So it is said , Ezek. 4. 16. I will break the staff of bread in Jerusalem , and they shall eat bread by weight and with care , and they shall drink water by measure ; and therefore of him , whom S. John saw riding upon a black horse , which was famine , Rev. 5. 6. it is said that he had a pair of ballances in his hand , to wit , to measure out bread to men , because it should be so scarce . And ye shall eat and not be satisfied . ] To wit , either because of the small quantity , or for want of Gods blessing upon the little which they have : for so some expound the staff of bread , the strength which by the command of God it hath to nourish our bodyes . Vers . 30. And cast your carcases upon the carcases of your idols . ] That is , upon your idols now mangled and broken to pieces ; for their broken images are here called the carcases of their idols , not because they had life before they were broken to pieces , but by way of derision , to let them see , first , what goodly gods they had worshipped ▪ that should in that day lie tumbled in a heap together with their dead carcases ; and secondly , to intimate that these their idols were as abominable to God as dead stinking carcases are unto men . Vers . 31. And I will make your citie waste , and bring your Sanctuaries unt● d●solation . ] The tabernacle is called a Sanctuary , Exod. 25. 8. and so is the temple also 1. Chron ▪ 22. 19. and each of them , for the severall distinct places in them ▪ the outward court , the holy and most holy place , was called plurally Sanctua●ies , Jer. 51. 51. For strangers are come into the Sanctuaries of the Lords house . And besides the Synagogues may be in this word Sanctuaries comprehended als● . Vers . 34. Then shall the land enjoy her Sabbaths , &c. ] As resting from ●●llage , from which she should have rested on the Sabbaths , but could not be permitted because of their covetousnesse ; as also from bearing such wicked wretches , under the burthen of whom whilst the earth lay groning , it could not enjoy her Sabbaths as she ought : for where there is not a resting from sinne the Sabbaths are not truly kept . CHAP. XXVII . Vers . 2. SPeak unto the children of Israel , and say unto them , &c. ] The Lord having given them laws hitherto concerning the necessary duties of his service , concludeth now with this concerning vows and voluntary services , When a man shall make a singular vow , the persons shall be for the Lord by thy estimation . That is , when any man shall after a singular manner separate any thing by vow from common use for the Lords service , the persons ( supposing it be some person ▪ whether man or woman that is vowed ) shall be for the Lord according to thy estimation , that is , they shall be thenceforth the Lords , and accordingly either they shall be set apart to the Lords service , or else they shall be redeemed according to thy estimation , to wit , according to that value which the priests , by the direction which thou Moses shalt now give , shall set upon them : for it was Moses to whom the Lord now spake , but it was the priest that did value that which was vowed , as is evident ver . 12. though according to that direction which Moses by Gods command did now prescribe them . Now for these vows of persons , we must know that they were usually made in time of some affliction or distresse ; as when married persons had no child ▪ they did sometimes vow that if the Lord would give them a child , they would give themselves or that their child unto the Lord , which was Hannahs vow , 1. ●●m . 1. 11. and so in times of sicknesse , or any other distresse , they were wont to vow unto the Lord delivering them , that they would give such and such persons , themselves or their children , over whom they had power , unto the Lord. And if it be questioned , after what manner and to what use they were vowed unto the Lord : To this some Expositours answer , That in case it was a Levite that was vowed , he was then bound by that vow to serve ●lwayes in the tabernacle or temple ( whereas otherwise he should have served there onely in his course ) and such an one they say could not be redeemed . But if the person vowed were of any other tribe , they were onely vowed to such service of the tabernacle , as they not being of the tribe of Levi were capable of , as for drawing of water , or hewing of wood , which the Gibeonites afterwards did , Josh . 9. 27. or if they were women , for spinning for making the priests garments , and providing those things that were necessary for the repair of the tabernacle , and other such like services , which accordingly they did perform , or else paid the price of their redemption here prescribed . But others again hold that the aim and intention of these personall vows , was onely that they should pay the price of their redemption to the priests , which was imployed either for the maintenance of the priests , Numb . 18. 14. or else for the reparations of the Sanctuary , 2. Kings 12. 4 , 5. Vers . 3. And thy estimation shall be of the male from twenty years old even unto sixty years old . ] He begins with this age , because it comprehends the chief of mans time for ability of body and mind . Vers . 4. And if it be a female , then thy estimation shall be thirty shekels . ] As here , so again also vers . 5 , 6 , 7. still a smaller summe is appointed for the redemption of a female vowed unto the Lord , then for the redemption of a male , and that not so much because of the dignity of the man above the woman , as because the labour and service of a man is counted usually of much more value then the ministery and service of a woman . Vers . 5. And if it be from five years old even unto twenty years old , &c. ] These that were vowed to God so young , could not be vowed by themselves , but by their parents , who might as well vow them to God , as sell them to be servants to others , and therefore they were bound by their parents vow , and were to be redeemed . Now though the service of those that were vowed to God in their childhood may seem to be more worth , by reason the time of their service was likely to be longer , then those that were vowed at thirty and fourty years old ; yet is there here a lesser ransome appointed for the redemption of children then for those of farre more years , and that because they were valued not according to the years they might live , which vvere uncertain , but according to their present estate and condition . Vers . 6. And if it be from a moneth old , even unto five years old , &c. ] Under this age there vvas no valuation at all , see Numb . 13. 40 , 47. and 18. 16. yet some conceive that by those of a moneth old , are meant all that vvere in their first moneth , even from the first moneth birth unto a moneth fully complete . Vers . 8. But if he be poorer then thy estimation , then he shall present himself before the priest , and the priest shall value him , &c , ] The party vovved unto the Lord together vvith the party vovving , as vvhen the father vovved his sonne or daughter : and it is left to the discreet charity of the priest to s●●● reasonable rate upon him according to his ability . Vers . 9. And if it be a beast whereof men bring an offering unto the Lord , &c. ] That is , a clean beast vvithout blemish . Vers . 10. And if he shall at all change beast for beast , then it and the exchange thereof shall be holy . ] To vvit , by vvay of penalty , and because both vvere in a manner consecrated to God ; and such things as are once consecrated to God must not return to the ovvner again . Vers . 11. And if it be any unclean beast , of which they do not offer a sacrifice unto the Lord , &c. ] This vvhich is said of unclean beasts , to wit , that if any such be vowed , they must be redeemed at such a price as the priest shall value them , &c. may be meant of blemished beasts , otherwise fit for sacrifice ; or rather generally of unclean beasts , that might not be offered in sacrifice : onely some will have the dog excepted , because of that place , Deut. 23. 18. yea , according to this law , Expositours conceive they were bound to do in all other moveable goods that were vowed , to wit , that the priests having set a price upon them , the party that vowed them might redeem them ; and that otherwise the priests might sell them , or dispose of them as they thought fit . Vers . 13. But if he will at all redeem it , then he shall adde a fifth part , &c. ] As is enjoyned in the case of purloyning holy things , chap. 5. 16. And he shall ma●e amends for the harm that he hath done in the holy things , and shall adde the fifth part thereto . So in this case of vows , when he that voweth will not stand to his promise , the Lord layeth on him this penalty for his inconstancy and lightnesse of mind , that men might learn to be stable-minded , even in such voluntary vows , and not think to have any interest in that which is once by a vow given to God. Vers . 14. And when a man shall sanctifie his house to be holy unto the Lord , &c. ] That is , by a vow , which men were wont to do , as desiring to obtain from God a safe healthfull and prosperous habitation in them . Vers . 15. And if he that sanctified it will redeem his house , then he shall adde the fifth part , &c. ] Why this was enjoyned , see the note before upon vers . 13. The priests did usually value those things that were vowed at a reasonable rate , and therefore they might the better pay a fifth part more then the price set upon them . But if they did not redeem their houses at the year of Jubile , the priests had the perpetuall possession of them , and this made them the more carefull and willing to redeem them . Vers . 16. And if a man shall sanc●●fie unto the Lord some part of a field of his possession , &c. ] That is , if a man shall vow unto the Lord some part of a field that came by inheritance ( for direction is afterwards given , vers . 22. for fields purchased of others , wherein onely they should have right unto the year of Jubile ) the priest then was to set an estimation upon it according to the quantity of seed that would sow the land so vowed , and that price the owner of the land was to pay to the priest if he would redeem it , and a fifth part over and above . This vowing of some part of their land unto the Lord was usually done , in expectation of having their fields yield the greater increase ▪ and the price here set for the redemption of such land was , that they were to pay according to the rate of fifty shekels for so much land as required an homer of barley seed to sow it , as for instance , if an homer would sow it , then they were to pay fifty shekels of silver for the redemption of it ; if it required two homers to sow it , then they were to pay a hundred shekels ; if three homers , then a hundred and fifty shekels , &c. and again , if half an homer would sow it , then they were to pay twenty five shekels , and so ratably they paid for all land they had vowed according to the quantity of seed that would sow it . Indeed it is questioned amongst Expositours whether this summe set for the redemption of such land was but once paid , or whether so much was paid yearly till the year of Jubile came . This last many do hold , and that because they judge that fifty shekels was not a valuable consideration ( unlesse it were paid yearly till the Jubile came ) for so much land as required an homer of seed to sow it . But doubtlesse in rating the land that was vowed there was a favourable respect had to the owner , neither did the Lord intend i● should be rated according to the exact worth of the land ; and therefore also the same price is here set down upon all land , whereas we know that an acre of some land may be worth foure times as much of other land . So that to me it seems most probable that the summe here set was not paid yearly , but onely once , when the land was redeemed . Vers . 17. If he sanctifie his ●ield from the year of Jubile , &c. ] That is , if a man do vow a fi●ld unto God immediately after the year of Jubile is past , in the first of the fifty years that must runne to another Jubile , according to thy estimation it shall stand ▪ that is , that estimation of his land shall stand before mentioned , to wit , he shall pay for the redeeming of ●t fifty shekels for every omer it will take in barley-seed answerable to the fifty years from Jubile to Jubile . But if he sanctifie his field after the Jubile , then the priest shall reckon unto him the money according to the years that remain , that is , the priest shall then demand of him for the redemption of his land proportionably according to the years that are behind unto the year of Jubile ; as for instance , if there remain but thirty years unto the year of Jubile , the land that requires an omer of seed to sow it shall then be valued but at thirty shekels , & if there remain but twenty five years to Jubile , it shall then be valued but at twenty five shekels , and so proportionably still according as the land is more or lesse . Vers . 19. And i● he that sanctified the field , will in any wise redeem it , then he ●●all adde the fif●h part , &c. ] See the notes upon vers . 19. and vers . 15. Vers . 20. And if he will not redeem the field , or if he have sold the field to another man , &c. ] The meaning of the first clause is clear , namely , that if the party that had vowed some part of his land unto the Lord , refuse to redeem it , to wit , when the priest had set a price upon it , it should be taken as if he had voluntarily given the poss●ssion thereof wholly unto God , and then afterward he might not recall it , but it was wholly separated from him . But the meaning of the second clause , or if he have sold the field to another man , is more questionable : for many Expositours understand the party selling to be the priest , or the treasurer of the priests at least : if it be meant of the owner that vowed the land , that then by his selling the land is meant onely his permitting it to be sold by the priests , and therefore many Interpreters translate this second clause thus , or if the field be sold to another man , and so they conceive the meaning of this second clause to be , that if the field were once sold to another man , because the owner refused to redeem it , the owner might not afterwards redeem it , and so it should be for ever alienated from him . But considering that these two ●lauses are joyned together by that copulative particle Or , And if he will not redeem the field , or if he have sold the field to another man , it is hard to understand the s●●st clause of him that vowed the land , and the second of the priests ; and therefore other Expositours do better understand this second clause , as well as the first , of the party that had vowed the land to the Lord , to wit , that if he refused to redeem the land , or if af●er he had vowed it to God , he never sought to perform his vow , but sacrilegiously robbed God by selling his land to some other man , in either of these cases he should not ever after that have power to redeem his land ; though when he had sold it , the man that had bought it should enjoy it to the year of Jubile , yet then it should return not to the seller , but to the priest , who should enjoy it as the Lords by a former vow , It shall not be redeemed any more , saith the text , and vers . 21. The possesion thereof shall be the priests . But yet first , becau●e it is expresly said , that the priests should have no inheritance in the land ▪ Numb . 18. 20. And the Lord spake unto Aaron , Thou shalt have no inheritance in their land , neither shalt thou have any part amongst them ; secondly , because there was su●h care taken by the law of God that the land belonging to one tribe should not for ever be alienated and passed over to another tribe , therefore many Expositours hold ▪ that though the possession of such lands as were vowed to God , came to the prie●ts in the year of Jubile , because they were not redeemed , yet the priests were bound a● every Jubile , when they returned to them , to sell them again to some of the tribe to which the land belonged , yea to the next kinsman of the first owner if he would buy them , and that the priests might not keep them in their own hands . Vers . 21. But the field when it goeth o●t in the Jubile shall be holy unto the Lord , as a field devoted , &c. ] See the note upon vers . 28. Vers . 23. And he shall give thy estimation in that day , as a holy thing unto the Lord. ] Here in the redemption of lands , which were not of a mans inheritance , but purchased of another , there is no addition of the fifth part required , as before , vers . 19. because the party vowing it was himself but a termer in it or a leassee unto the year of Jubile , and so had no more advantage by repossessing it then another should have by buying it , if he refused it . Vers . 26. Onely the firstlings of the beasts which should be the Lords firstlings , no man shall sanctifie it whether it be ox or sheep . ] That is , no man shall vow to give unto the Lord the male firstling of an ox , sheep or goat , and that because their male firstlings were already the Lords in that regard as they were firstlings . But might they then vow any other male firstlings ? Doubtlesse no : for all such first-born whatsoever were the Lords , Numb . 8. 17. All the first-born of the children of Israel are mine saith the Lord , both man and beast : But because the first-born of sheep and such other catel , as used to be sacrificed , could not be redeemed , Numb . 18. 17. and so could never be vowed unto the Lord , whereas all other first-born might be redeemed , and after that might again be consecrated to the Lord by a vow , yea before they were redeemed they might be vowed with respect to the time after redemption , as Samuel Hannahs first-born sonne was vowed , 1. Sam. 1. 11. therefore the firstlings of oxen and sheep are here particularly mentioned , because they were never capable of being vowed unto the Lord. Vers . 27. And if it be an unclean beast then he shall redeem it according to thy estimation , &c. ] That is , if any shall vow an unclean beast , then he may redeem it ; and if he will redeem it , it shall be redeemed according to thy estimation , &c. for this is not spoken of redeeming the first-born of unclean beasts , but of unclean beasts that were vowed , as before vers . 11. which is evident in that here is injoyned the adding of a fifth part over and above the price of the cattel redeemed , which is no where enjoyned for the redeeming of the first-born . Vers . 28. Notwithstanding no devoted thing that a man shall devote unto the Lord , &c. ] That is , nothing that is anathematized , so it is in the Greek : nothing destroyed or wholy cut off , as the Hebrew word signifieth . Things devoted , I conceive , were such things as were consecrated and set apart absolutely unto God withou● power of redemption , and that not by an ordinary vow , but with a curse of destruction denounced and desired upon any whosoever it be , that shall divert that to any private use . Hence the offerings of the temple , mentioned Luke 21. 5. are there called anathemata . Vers . 29. None devoted which shall be devoted of men shall be redeemed , but shall surely be put do death . ] Three severall wayes this clause of the law concerning devoted things is understood by Expositours : first , some understand it onely of beasts , yea principally of unclean beasts , devoted of men , that is , devoted by men , conceiving that this is added to satisfie a doubt , namely , that if things devoted might not be sold , what then shall be done with those devoted unclean beasts which were not fit for the Lords use ? to which they say an answer is here given , namely , that however they might not be sold , but must be put to death . Again secondly , some understand it generally of all devoted things , whether men or beasts or lands , &c. and these by the last clause , wherein it is said , that such things shall surely be put to death , understand a finall separating such things from all civill use unto the Lord , either by death or otherwise , to wit , that such things were either to be put to death , or else that they were to be irrecoverably cut off from all civill use , which in a metaphoricall phrase is a kind of death , such things being civilly dead ( as we use to say ) in regard of the former owner . But thirdly , some understand it onely of men that are devoted : for men , they say , are here mentioned , not as the persons devoting , but as the persons devoted ; and therefore it is not translated , None devoted , which shall be devoted by men , but , None devoted , which shall be devoted of men , or from amongst men , shall be redeemed , that is , no men that are devoted shall be redeemed , but shall surely be put to death . And this seems the most probable Exposition , and most agreeable with our translation . Onely then it must be understood of such as were devoted unto destruction , which was done sometimes by a speciall and extraordinary vow , and so the Canaanites were devoted , Numb . 21. 2. Israel vowed a vow unto the Lord , and said , If thou wilt indeed deliver this people into my hand , then will I utterly destroy their cities ; or else by Gods speciall command , and so the inhabitants of Jericho were devoted , Josh . 6. 17. and the Amalekites , 1. Sam. 15. 3. for if we extend it to the devoting of men to Gods service , then that last clause , they shall surely be put to death , cannot be meant otherwise then in that metaphoricall sense before spoken of , namely that such were to be wholly given up for ever to the Lord , as men dead unto the world , and so Samuel , they say , was devoted to the Lord. Vers . 30. And all the tithe of land , whether of the seed of the la●d , or of the fruit of the tree , is the Lords . ] There are two sorts of tithes in the Law , the first which was given to the Levites , Numb . 18. 21. the second which ( after the paiment of the former tithe ) was separated and carried up to Jerusalem , and there eaten by the owners , Deut. 12. 6 , 7 , 11. this may be meant of both , though principally of the first , as is methinks evident by that generall expression , all the tithe of the land , &c. Vers . 31. And if a man will at all redeem ought of ●i● tithes , he shall adde thereto the fifth part thereof , &c. ] Which was to make su●● that the Levites should lose nothing by the cunning of the owners buying : the second tithe might be turned into money , Deut. 14. 23. but for the Lords use , not their own private commodity . Vers . 32. And concerning tithe of the herd or of the flock , even whatsoever passeth under the rod , &c. ] This phrase hath respect unto the manner of tithing , which was thus ; as they went out of the fold or barn one by one , the tithing man with his rod numbred them , and the tenth , as it casually passed by , whether good or bad , male or female , was marked out for the tithe . ANNOTATIONS On the third book of MOSES called NUMBERS . CHAP. I. ANd the Lord spake unto Moses in the wildernesse of Sinai , &c. ] This third book of Moses is called Numbers , because therein are related two severall numbrings of the people , the one here in the first entrance of this book , the other afterwards , chap. 26. besides many other numbrings , as of the offerings of the Princes , and of the severall stages of the Israelites in their journeyings towards the land of Canaan , &c. In these first words he tells us the place and time when they were numbred , to wit , in the wildernesse of Sinai , and that on the first day of the second moneth in the second year after their return out of Egypt : In the beginning of the third moneth of the first year they came first into the wildernesse of Sinai , Exod. 19. 1. upon the very first day of the first moneth of the second year the tabernacle was erected , Exod. 40. 17. and now on the first day of the second moneth of this year this command was given for the numbring of the people : whereby it is evident that all those things , which are related in the foregoing book of Leviticus , were done within the compasse of one moneth , to wit , the first moneth of this second year . And if we consider also that the Israelites went not out of the wildernesse of Sinai till the twentieth day of this moneth , into which they enterd the first day of the third moneth of the first year , it is manifest that they were in this wildernesse a full year within a few dayes . Now whereas it is said also here that God gave Moses this command for the numbring of the people in the tabernacle of the congregation , hence some Expositours inferre that God did not speak now to him , out of the doore of the tabernacle , as many times he did , but within the tabernacle from off the mercy seat , as it is expressely said he did , chap. 7. 8 , 9. Vers . 2. Take ye the summe of all the congrega●ion of the children of Israel , &c. ] In Exodus and Leviticus Laws were given fo● Gods worship and service ; and here now the Lord settles the church and common-wealth in order . They had been once numbred the year before , the first year after their coming out of Egypt , when every man paid a ransome for his soul , whereby their redemption by Christ was figured , Exod. 30. 11 , 12. Now another muster is enjoyned : 1. that they might be still put in mind both of Gods faithfulnesse in performing his promise , that especially of multiplying them so exceedingly , as also of his power and providence in maintaining such a huge multitude of people in such a desert place : 2. that the distinct knowledge of their numbers might be an encouragement to the people , being now to go forward against their enemies : 3. that as they numbred them they might withall rank them in order according to their tribes and families , to the end they might travell along in good array without tumult and confusion : 4. to intimate how tenderly carefull God was over them , and what precious account he made of them : for those things men highly es●eem , and for which they are solicitously carefull , they are often numbring , as we see in the shepherds often numbring their sheep , and the rich mans telling over his coyn : yea 5. some adde another reason , to wit , that they might gather of every man that was numbred that poll-money enjoyned to be paid at their numbring for the service of the tabernacle , Exod. 30. 12. When thou takest the summe of the children of Israel after their numbers , then shall they give every man a ransome for his soul unto the Lord. But , as there it is noted , it is questionable whether that were commanded as a perpetuall Law that was alwayes to be observed . Every male by their poll : from twenty years old and upward . ] So that it is ma●●fest , that neither women nor children were numbred , nor any that were not full twentie years old ; the reason whereof was , because onely those were numbred that were fit for the warre : yet others would have another reason added besides , to wit , that none might presume to take the full number of those of whom God had said ●hat they should be innumerable , according to that , 1. Chron. 27. 23. But David ●ook not the number of them from ●wenty years old and under , because the Lord had said he would increase Israel like to the starres of the heaven . Vers . 3. All that are able to go forth to warre in Israel . ] Those therefore that were by age , sicknesse , or any o●her infirmity disabled for the warre , were not numbred amongst the rest of the people . Vers . 4. And with you there shall be a man of every tribe , &c. ] To wit , to see that the work was carried fairly without any wrong done to any of the tribes . We cannot say whether these hereafter named were the heads and princes of the tribes before , and onely here by name appointed to this work , both to avoid contention about it , and withall that their names might be honoured in the memoriall of the work ; or whether they were now chosen of God to have the preheminence , and ●o be the heads of each tribe . Indeed some Expositours do conclude for certain that ●hey were the heads of each tribe before , and that because they take it for granted that that which is related concerning these men by name , chap. 7. to wit , that as princes of ●ach tribe they brought their ●everall offering● for the service of the tabernacle , was done a moneth before this numbring of the people , to wit , in the first moneth of the second year , on the day the altar was anointed , which they gather from the 1. verse of the 7. chapter of this book . But whether this may be thence so certainly concluded , see the note upon the place . Vers . 10. Elishama the sonne Ammihud . ] Numbers 7. 48. it is written Ammiud . Vers . 14. Of Gad ; Eliasaph the sonne of D●üel● . ] Who is called , chap. 2. 14 ▪ Reüel , because the Hebrew letters are like one another , and often changed . Vers . 21. Those that were numbred of them , even of the tribe of Ruben , were fourtie six thousand and five hundred . ] Reubens number was l●ss● then any of the sonnes of Jacob ( except Gad , Asher , and Benjamin ) which may be esteemed as an effect of that curse denounced by Jacob , G●n . 49. 3 ▪ 4. that he should lose the priviledge of his birthright , the excellency of dignity and the excellenc●● of power ▪ because he went up to his fathers bed . Vers . 24. Of the children of Gad , by their generations , &c. ] Gad is here reckoned in the third place , because this tribe was joyned with Reubens and Simeons on the South quarter of the host , Numbers 2. 10 , 14. and so it is in the rest . Vers . 27. Those that were numbred of them , even of the tribe of Judah , were threescore and fourteen thousand and six hundred . ] Judahs number was almost twelve thousand more then the greatest tribe , which may well be esteemed a part of the dignity which together with a part of the birth-right was conferred upon him , out of whose tribe the Messiah was to come , Gen. 49. 8 , 9 , 10. Vers . 33. Those that were numbred of them , even of the tribe of Ephraim , were fourtie thousand and five hundred . ] Ephraims number is above eight thousand more then Manassehs ( and yet the Philistins slew many of this tribe in Egypt , for which their father Ephraim mourned many dayes , 1. Chron. 7. 20 , 21 , 22. ) Thus Jacobs prophecy is in part fulfilled , his younger brother Ephraim shall be greater then he , Gen. 47. 19. Vers . 37. Those that were numbred of them , even of the tribe of Benjamin , were thirty five thousand and foure hundred . ] Benjamins number is of all the sonnes of Jacob the least ( though at the first his children were moe then any of his brethren , Gen. 46. 21. ) and after his tribe was almost rooted out , Judg. 20. no marvell therefore though it be called , Psal . 68. 28. Benjamin the little . Vers . 46. All that were numbred were six hundred thousand and three thousand and five hundred and fifti● . ] When all the tribes were first numbred the year before , there were also found just as here , six hundred thousand and three thousand and five hundred and fiftie ; at least , if there were some small difference , it was under fifty ( such small numbers being indeed usually not set down in the Scriptures ) yet then it is most probable that the tribe of Levi was numbred , which are here lest out . And if so , thence it must needs follow that there were then at their first numbring so many young men of nine●een years of age that now were twenty years old , as made up the number of the Levites , that they might see they should lose nothing by whatsoever was imployed in Gods service . Vers . 48. For the Lord had spoken unto Moses , saying , &c. ] His numbring of the tribe of Levi by themselves , not amongst the rest , some might think did proceed from an ambitious desire to exalt ●●s own tribe ; and therefore he makes expresse mention that it was done by Gods speciall command , and that to shew that God had exempted them both from warres and all other secular imployments , and separated them onely to attend upon the service of the tabernacle ; and besides because consequently their number was to be taken after another manner , to wit , from a moneth old and upward , chap. 3. 15. Vers . 51. And the stranger that cometh nigh shall be put to death . ] That is , whosoever is not of the tribe of Levi ▪ and this the Lord enjoyned , both to bring them to the more reverend esteem of Gods holy things , and withall to make them ever mindfull of this , that there was no drawing nigh unto God without a Mediatour . CHAP. II. Vers . 1. ANd the Lord spake to Moses and Aaron , saying . ] The people being all numbred as God had appointed in the former chapter , in this chapter the Lord gives direction for the ordering of every tribe when they pitched their tents , and when they marched forward ; for to prevent confusion in their marching some order was necessary , and to cut off all matters of contention , the Lord himself appoints unto every tribe their severall place . Vers . 2. Every man of the children of Israel shall pitch by his own standard with the ensigne , &c. ] For the understanding of this we must know 1. that every tribe was to have a particular ensigne , or banner , called here the ensigne of their fathers house , and so where that was displayed all of that tribe were to pitch their tents together , as in one bodie : 2. that the camp being divided into foure quarters , in each quarter there was to be three tribes , who besides their severall ensignes had one standard in common for them all , which the chief of the three tribes carried , and so every man of the children of Israel was ordered to pitch by his own standard : 3. that being thus divided orderly into foure quarters , they were appointed to pitch their tents about the tabernacle of the congregation , to wit , three tribes in one quarter in the East , and three tribes in another quarter in the West , and so three likewise on the South , and three on the North , and then the tabernacle was in the middest of them . So hereby they were taught that God would dwell amongst them as his people , to provide for them ▪ to protect and defend them , &c. and withall they were taught to have God still in their mind , and so to fear him alwayes and worship him as they ought to do : and 4. that though the tribes did thus pitch their tents round about the tabernacle , yet it was , as the text saith , a farre off , that is , there was a good distance betwixt them and the tabernacle : how farre off it was we cannot say , yet it may be probably ghessed , that it was two thousand cubits , which is an English mile , because we find that such a distance was between the ark and the people when they passed over Jordan , Josh . 3. 4. And thus we may conceive what a glorious sight it was to behold the tribes thus orderly ranked in their severall places , and that it was no wonder though Balaam was stricken with admiration to behold it , Numb . 24. 5 , 6. How goodly are thy tents , O Jacob ' and thy tabernacl●s , O Israel ! as the valleys are they spread forth by the rivers side , &c. Vers . 3. And on the East-side toward the rising of the sunne shall the standard of Judah pitch , &c. ] Thus the tribe of Judah , out of which Christ was to come , hath the preheminence and goes foremost as Captain of the rest ; and is therein a type of Christ , the lion of the tribe of Judah , who also is Michael , that with his Angels fighteth against the Dragon and goeth before his heavenly armies , Rev. 12. 7. Thus Judah hath the dignity of the first-born , which was taken from Reuben ; neither can Reuben wi●hstand it , because God hath so ordered it . Vers . 5. And those that do pitch next unto him shall be the tribe of Issachar . ] And with him Zebulun , ver . 7. both younger brothers to Judah , that they might the more willingly be under his regiment . Vers . 9. And all that were numbred in the camp of Judah were a hundred , &c. ] Thus the greatest number were in the first quarter , for the more safety of the Sanctuary , and all Israel , almost thirty thousand mo● then in any other quarter . These shall first set forth . ] That is , when the camp removes , these tribes before mentioned , to wit , Judah a●d Issachar and Zebulun , which went together in one regiment under Judahs standard , were to advance forward in the first place : whereby it is evident that when they journeyed from one place to another they did not march in that order as their tents were pitched about the tabernacle when they stayed in any place ; but first those of Judahs standard advanced forward in the forefront , then immediately behind followed those of Reubens standard , ver . 16. then next behind them came the regiment under the standard of Ephraim , ver . 24. and then in the last place came those that belonged to the standard of Dan , ver . 31. onely the Levites went some of them betwixt the regiment of Judah and the regiment of Reuben , as is expressed , chap. 10. 17. and other next after Reubens regiment just in the midst of their armies , having six tribes before them and six behind them . Vers . 10. On the South-side shall be the standard of the camp of Reuben . ] The South was to them that were ranked now with their faces Eastward on their right hand , and so the right wing is given unto Reuben , because he was the first-born though he lost his birthright , Gen 49. which Judah and Joseph had shared between them . Vers . 12. And those which pitch by him shall be the tribe of Simeon , &c. ] Who was his next brother , and that by Leah his mother . Now his other brother by Leah being already disposed of , who was fitter to be joyned with him then Gad , the first-born of Zilpah Leahs handmaid ? Vers . 14. Then the tribe of Gad , &c. ] See chap. 1. 14. Vers . 17. Then the tabernacle of the congregation shall set forward with the camp of the Levites in the middest of the camp , &c. ] It is expressely said , chap. 10. 17. that in their journeyings , when the camp removed from one place to another , the sonnes of Gershon and the so●nes of Merari set forward , bearing the tabernacle , that is , the boards and coverings of the tabernacle , next after Judahs regiment , between Judahs and Reubens regiment , and then afterwards the Kohathites , onely bearing the Sanctuary , went just in the midst of the camp , having six tribes before them , and six behind them . This therefore that is said here , that the tabernacle of the congregation shall set forward with the camp of the Levites in the midst of the camp , must either be understood onely of the Kohathites , who carried the Sanctuary , even all the holy things , just in the midst of the camp ; or else by the midst of the camp , must not be meant precisely the just midst of the camp , but onely that they went between the regiments of the other tribes , some immediately after the regiment of Judah , and the rest next after the regiment of Reuben , and so these last onely were precisely in the midst of the camp . Vers . 18. On the West-side shall be the standard of the camp of Ephraim , &c. ] Unto Josephs sonnes a double priviledge is here given , because he was to have a part of Reubens birthright , as it is expressely said 1. Chron. 5. 1 , 2. for first the posterity of his two sonnes are made two severall tribes , which might have been an occasion of much contention , had not God thus expressely ordered it ; and 2. unto them the West quarter is given for their pitching of their tents , and that I conceiv● as the second place of honour in the camp : for in the same regard is the West quarter amongst the Levites given to the posterity of Gershon the eldest sonne of Levi , chap. 3. 23. and so as amongst them Moses and Aaron and the priests pitched immediately before the tabernacle , and then the Gershonites , that were of Levies eldest sonne , just behind the tabernacle , so in the ordering of the other tribes , Judahs regiment pitched before the tabernacle , and the sonnes of Joseph behind it . And besides , when they journeyed , they went in the forefront of those tribes that followed the tabernacle , and so both when they marched , and when they pitched their tents , they had the tabernacle still in their faces , as if appointed to take speciall care of it ; whereto some Expositours conceive the Psalmist alludes in that expression , Psal . 80. 2. Before Ephraim and Benjamin and Man●sseh stirre up thy strength and come and save us . For with the tribes of Ephraim and Manasseh in this regigiment and quarter Benjamin is here joyned , ver . 22. and so all Rachels posterity encamped together . But yet Ephraim , Josephs younger sonne , is appointed to be standard bearer in the camp before his elder brother Manasseh , according to Jacobs prophecy of Ephraims superiority , Gen. 48. 19 , 20. where he set Ephraim before Manasseh . Vers . 24. All that were numbred of the camp of Ephraim , &c. ] This was the smallest number of all the armies . Vers . 25. The standard of the camp of Dan shall be on the North-side by their armies . ] He was the first-born of the handmaids children , and Jacobs fifth sonne , Gen. 30. 6. and by prophecy he was to judg● his people as one of the tribes of Israel , Gen. 49. 16. So God appointed him the standard in the left wing : with him are joyned the other two remaining sonnes of the handmaids , to wit , Asher , ver . 27. and Naphtaly , ver . 29. CHAP. III. Vers . 1. THese also are the generations of Aaron and Moses , &c. ] That is , these mentioned and numbred in the sequele of this chapter are of the stock whence Aaron and Moses d●scended , to wit , of the tribe of Levi : for by the generations of such and such persons , in the Scripture , is meant sometimes their ancestours , sometimes their children and posterity , and sometimes their whole kindred and family , as here it is taken . Yet even the children of Aaron and Moses are numbred amongst the rest : for though there be no mention made of Moses sonnes , as there is of Aarons , ver . 2. yet even Moses sonnes are included amongst the Kohathites , of which family Moses was , ver . 28. And therefore is A●ron in this place prefixt before Moses , because in this regard Aarons sonnes , as being priests , had the preheminence of Moses posterity , who were but ordinary Levites . As for that clause , in the day that the Lord spake with Moses in mount Sinai , that I conceive is purposely added , because some of these here mentioned , though they were living when the Lord spake with Moses in mount Sinai , yet they were now dead , in the second moneth of the second year , when this command was given for the numbring of the people , namely Nadab and Abihu , mentioned ver . 2. Vers . 6. Bring the tribe of Levi near , and present them before Aaron , &c. ] Aaron and his sonnes entred upon the office of the priesthood in the first moneth of the second year after their going out of Egypt , as it is evident , Levit. 10. but it seems the Levites were not set apart to enter upon their office till they were now numbred , and appointed how they should pitch their tents about the tabernacle , and what the severall charge should be of each family of them , which was in the second moneth of the second year , chap. 1. 1. But yet that they should be set apart to this imployment in stead of the first-born was promised them before , when they were appointed to slay those that had worshipped the golden calf , as is before noted upon Ex●d . 32. 29. How this may be reconciled with that in Deut. 10. 8. see in the notes upon that place . Vers . 7. And they shall keep his charge , and the charge of the whole congregation , &c. ] That is , they shall pitch their tents round about the tabernacle , that they may be near at hand to be subservient and helpfull unto Aaron in the severall duties of Gods worship , and the service of the tabernacle , which God hath given in charge to Aaron , and which God hath given in charge to the whole congregation . Vers . 8. And they shall keep all the instruments of the tabernacle of the congregation , and the charge of the children of Israel , &c. ] That is , that wherewith the children of Israel must have stood charged , but that the Levites are separated to take it upon them in Israels behalf . Vers . 10. And thou shalt appoint Aaron and his sonnes , and they shall wait on their priests office , &c. ] That is , though the Levites are given unto Aaron and his sonnes for his help , that they may minister unto him and be assistants in those things which are fit for them ▪ yet with those things that belong peculia●ly to the priests office even the Levites themselves must not upon pain of death intermeddle , nor must the priests turn over the work of the Sanctuary to the Levites , so to ease themselves ; they must wait themselves upon their office , and have the chief hand in those holy imployments , the Levites are onely appointed to be subservient and helpfull unto them . Vers . 15. Number the children of Levi , after the house of their fathers , by their families . ] See the note upon chap. 1. 48. Every male , from a moneth old and upward shalt thou number them . ] Male-children were not reputed wholly purified from their uncleannesse till they were a moneth old , Levit. 12. 4. and then were the first-born brought and presented before the Lord , Luke 2. 22. and then were they redeemed , chap. 8. 16. Now therefore from that age were the Levites numbred , who were given unto God in stead of the first-born . And besides , there would not have been any thing near so many of the Levites as there were of the first-born , if the Levites had not been numbred from a moneth old . Vers . 23. The families of the Gershonites shall pitch behind the tabernacle , West-ward . ] Thus the rereward ( the second place of honour to that in the forefront , where Moses and Aaron with the priests encamped ) is given to the Gershonites , as descended of Levies eldest sonne ; but the most holy things were not committed to their charge , the reason whereof , see ver . 31. Vers . 25. And the charge of the sonnes of Gershon in the tabernacle , &c. ] Thus the Gershonites had under their charge 1. the tabernacle ; not the boards of the tabernacle ( for they were under Meraries charge , ver . 36. ) but the tabernacle mentioned Exod. 26. 1. made of tenne curtains of fine twined linen and blue and purple and scarlet , &c. 2. the tenth which was that made of eleven curtains of goats hair , Exod. 26. 11. 3. the covering ▪ that is the coverings , both that of rammes skinnes and that of badgers skinnes ; for both were the Gershonites charge , Numb . 4. 25. and 4. the hangings for the doore of the tabernacle . Vers . 28. In the number of all the males from a moneth old and upward were ●ight thousand and six hundred . ] There were therefore of these Kohathites eleven thousand more then were of the Gershonites , ver . 22. Vers . 31. And their charge shall be the ark and the table , &c. ] Thus God of his free grace honoured the house from which Moses was descended , to wit , that of the Kohathites , with the charge of all the most holy things , the rather also because the priests , who were to make use of these holy things in the service of God , were of the same house . But withall to clear Moses from an ambitious and partiall preferring those of his own stock , the Lord gave no dignity to his sonnes above their brethren , but they were ranged amongst the ordinary Levites , as we may see 1. Chron. 23. 14. As for the hanging here mentioned amongst the most holy things under the Kohathites charge , it was the vail which hung between the holy and the most holy place , wherein the Ark was wrapped up when the Kohathites carried it , chap. 4. 5. Vers . 32. And Eleazar the sonne of Aaron the priest shall be chief over the chief of the Levites , &c. ] Hence he is called that hath this charge the second priest , 2. Kings 25. 18. Thus Eleazar being high priest in Aarons room , Phinehas Eleazars sonne was governour over the Levites , 1. Chron. 9. 20. Vers . 36. And under the custodie and charge of the sonnes of Merari shall be the boards of the tabernacle , &c. ] And because these things were heavy , there were twice as many waggons and oxen allowed to them as to the Gershonites ' Numb . 7. 8. Vers . 38. Keeping the charge of the Sanctuary for the charge of the children of Israel . ] See the foregoing note upon ver . 8. Vers . 39. All the males from a moneth old and upward were twenty and two thousand . ] To wit , the first-born of the Levites being deducted . If we summe up together the particular numbers before mentioned , to wit , seven thousand and five hundred of the Gershonites , ver . 22. eight thousand and six hundred of the Kohathites , ver . 28. and six thousand and two hundred of the Merarites , ver . 34. we shall find that all the males from a moneth old and upward were not twenty and two thousand , as is here said , but twenty and two thousand and three hundred : and therefore it seems the three hundred here left out in the generall sum were the first-born amongst the Levites , who being the Lords in that regard as they were the first-born , were not therefore to be reckoned amongst those that were to be given to the Lord in stead of the first-born of the other tribes : and the main reason why the number of the Levites was now taken , was to shew how they were taken in exchange for the Israelites first-born . Indeed it may seem strange that there should be but three hundred first-born males amongst so many thousand Levites : But for that we must know , that in all probabilitie onely those were reckoned for first-born , that were first-born males since their coming out of Egypt , when God did first challenge the first-born to be his in remembrance of his slaying all the first-born amongst the Egyptians . And whereas it may also seem strange that there should be of the whole tribe of Levi numbred from a moneth old and upward but two and twenty thousand and thre● hundred , whereas the least of the other tribes being numbred but from twenty years old and upward had two and thirty thousand and two hundred , to wit , the tribe of Manasseh , chap. 2. 21. we must consider that this was doubtlesse by the speciall providence of God , that he might have the whole tribe of Levi in stead of the first-born : for if the tribe of Levi had been as numerous as the other tribes , there would have been farre more of them then the first-born were , and so they could not have been taken in stead of the first-born . But what became , may some say , of the Levites male-children that were under a moneth , and so not now numbred amongst those that were to be taken for the first-born ? I answer doubtlesse the whole tribe was consecrated to the Lord , and therefore we may probably conceive that either by the speciall providence of God there was none at present under that age , or else those few that were under that age were taken in exchange for so many of the first-born of the Israelites that were afterwards born , who should otherwise have paid for their redemption . Vers . 41. And thou shalt take the Levites for me ( I am the Lord ) in stead of all the first-born among the children of Israel . ] That is , in stead of the first-born males that were now at present amongst them : for all the first-born that came after this both of man and beast were to be redeemed ▪ or given to the priest , chap. 18 ▪ 15 ▪ Every thing that openeth the matrice in all ●lesh which they bring unto the 〈◊〉 ●●●ther it be of men or beasts , shall be thine , &c. And cattel of the Levites in stead of all the firstlings , &c. ] As the Levites are taken for the first-born of the Israelites ; so the Levites cattel were taken in exchange for the first-born of the Israelites cattel : yet we must not think therefore that the Levites cattel were offered in sacrifice as the first-born of the cattel afterwards were , but it sufficed that the Levites had them , who were Gods peculiar portion , and appointed to receive in his name what was to be given to him . Vers . 43. And all the first-born males by the number of names &c. ] All the Levites being numbred were twenty and two thousand , and now the first-born being numbred were twenty and two thousand two hundred seventy and three ; wherein Gods speciall providence appeareth , that the number of the first-born should be so near the number of the Levites taken in their stead , to wit , but two hundred seventy and three more then the Levites were . Vers . 46. And as for those that are to be redeemed of the two hundred and threescore and thirteen , &c. ] There being two hundred seventy and three of the first-born more then there were of the Levites , it is ordered that these should pay for their redemption five shekels a piece by the poll , which was the price they afterwards paid for the redemption of the first-born , Numb . 18. 15. Now whereas it may seem unequall that some of the first-born should pay redemption-money and others should pay none , because the Levites were taken in their stead ; to this it is answered by Expositours , that either this was decided by lot , who should pay and who should not pay , and then there was no wrong done ; or else that the money that was to be raised for the redemption of these two hundred seventy and three was paid in common by them all . Vers . 48. And thou shalt give the money , wherewith the odde number of them is to be redeemed , unto Aaron and to his sonnes . ] Because the Levites were given to him , vers . 9. and when the Levites failed , this money was in their stead . CHAP. IV. Vers . 3. FRom thirty years old and upwards , even untill fifty years old , all that enter into the host , &c. ] In the former chapter all the Levites of a moneth old and upward were numbred , because all were numbred that were to be taken in stead of the first-born , and so to be accounted as those that were set apart as holy to the Lord ; but here onely those that were thirty years old and upward are numbred , to wit , those that were to be imployed in carrying the tabernacle and the holy things thereof . Indeed in the eighth chapter of this book , vers . 24. it is said that the Levites should enter upon their service at five and twenty years old : to which some answer out of the Hebrew traditions , that at five and twenty years they were admitted to be instructed and trained up to the service of the tabernacle , but did not actually enter upon the service till they were thirty years old . But I conceive the truer answer is , either that they entred upon the service of the tabernacle at five and twenty years , but not upon this of removing and carrying the tabernacle and the holy things therein ( of which at present Moses onely speaks ) untill they were thirty years old , because a good settled strength of body was required to that service ; or else that the chief charge and care of the service of the tabernacle l●y upon those onely that were thirty years old , onely when they were but five and twenty years they were admitted to assist and help their brethren upon whom the ch●rg● lay , in those things that they should set them to do . And therefore we find that this numbring of the Levites for the service of the tabernacle from thirty years old continued even in Davids time , 1. Chron. 23. 3. Now the Levites wer● numbred from the age of thirty years end upward ; the Lord teaching us by this maturity of years at first required in the Levites , that the ministers of God , attending upon holy things , the chari●t of Israel and the horsemen thereof , 2. Kings 2. 12. should be no novices or young scholars , but ripe in knowledge and of solid jugement ; and therefore we see that both the Baptist and Christ were full thirty years old ere they entred upon their office and ministry , Luke ● . ●2 , 23. And for the same cause it was that none were now numbred that were above fifty years : for because at that age strength useth to decay , and naturall infirmities to grow upon men , therefore they were then exempted from the harder service of the tabernacle ( and so were not now numbred amongst those that were to carry the tabernacle ) yet still they were to minister with their brethren in the tabernacle of the congregation , to keep the charge , chap. 8. 26. that is , they were still to be assistant as overseers , to see that the work was done : that charge lay upon them still though they were exempted from all laborious service in their own persons ; and besides they were still to be imployed in teaching and instructing the people . As for the description which we have here of those that were to be numbred , all that enter into the host to do the work in the tabernacle of the congregation , we must know first , that the meaning is not , that those that were now numbred from thirty years old and upward ▪ &c. were all that were at any time imployed in the service of the tabernacle ( for I say it is evident chap. 8. 24. that from twenty and five years old and upward they went in to wai● upon the service of the tabernacle , though happely as subservient onely to those of thirty years old and upward , upon whom the charge of the work chiefly lay ) but the meaning is , that those that were now numbred were all such as did enter into the host to do the work of the tab●rnacle of the congregation ; and s●condly , that the company of the Levites that did the service of the tabernacle are here called an host , because they had their severall orders , and offices , and places under the command of their heads and governours , and were not admitted into the service if th●y were crasie or lame , or any way unfit for these holy imploym●nts . Vers . 4. This shall be the service of the sonnes of Kobath , &c. ] To preven● confusion and ambition ●very family hath their service seve●ally appointed . Vers . 5. And they shall take down the covering-vail , &c. ] That is , the v●il which hung between the holy and the most holy place , called by the Apostle th● second vail , Heb. 9. 3. Herewith the ark was covered whilst the tabernacle stood , Exod. 40. 3. Thou shalt put therein the ark of the testimony , and cover the ark with the vail ; and herein it was wrapped up and covered now when the tabernacle was to be taken down and removed , and that by t●● priests , the ●●un●s of A●ron : so that hereby it is also evident , that tho●gh the high priests alone w●nt into th● most holy place where the ark was , and that too but once 〈◊〉 year , Heb. 9. 7. to wit whilest the tabernacle was standing to do service there ; yet when the tabernacle was to be taken down ▪ the in●eriour priests might freely go in thither , to wit , having first taken away the vail , because then there was no difference betwixt the holy and the most holy place ; and the Lord , no doubt , at those times withdrew the cloud upon the mercy-●eat , Levit. 16. 2. which was the signe of Gods presence there ; yea and the Levites too afterwards , when the holy things were covered , to remove the ark from thence , as seems to be implyed vers . 16. Vers . 6. And shall put thereon the covering of badgers skins , and shall spread over it a cloth wholly of blue . ] This covering of badger skinnes was not that where-with the tabernacle was on the outside cove●●d ( for that was amongst the carriage of the Gershonites , vers . 25. ) but it was a smaller case or covering of these skinnes laid over the ark to keep it dry when the Levites carried it : and therefore we see there was such a covering fitted for the table , vers . 8. and so also for the rest of the holy things , vers . 10 , 11 , &c. and these with the clothes of blue and scarlet , used in the covering of these things , were those ●lothes of service mentioned Exod. 31. 10. And shall put in the staves thereof . ] It is said of the staves belonging to the ark , Exod. 25. 15. The staves shall be in the rings of the ark , they shall not be taken from it ; and hereupon it becomes questionable how it can be said here , that the priests should put in the staves thereof , if the staves were to remain alwayes in the rings , and were upon no occasion to be taken out . Some Expositours to remove this seeming contradiction hold that the staves here spoken of were not the staves of the ark , mentioned Exod. 25. but certain other staves that were put through the covering of the ark ▪ and wherewith they carryed the ark being thus covered . But because they are called here ●he staves thereof , and where afterwards Moses speaks of the candlestick which had no staves belonging to it , there another expr●ssion is used for the carrying of it , vers . 10. And shall put it upon a barre ; therefore I conceive this place is meant of the very staves that were made together with the ark ▪ and covered over with gold as the ark was ; and that two other wayes this doubt may be more probably resolved : to wit first , that though the staves of the ark were never to be taken out of the rings while●t the tabernacle was standing ▪ of which that law is meant . Exod. 25. 15. yet when the tabernacle was taken down , and the holy things to be removed , then they might and must necessarily take o●t the staves till the coverings were put upon it , and then were to put them in again , as here is enjoyned , for the carrying of it ; or secondly , that this which is here said of putting in the staves thereof , is meant of putting in the end of the staves under the covering , to wit , that because the staves were a part of the ark ▪ and covered over with gold as the ark was , therefore not so much as the ends of the staves that stuck out were to be le●t bare to the injury of the weather , nor might be seen or touched by the Levites when they came to carry it , but were therefore to be carefully put in under the covering ; and to that end happely the cases or covering of the ark were so made that there were places to put in the ends of the slaves , and so the Levites did not touch so much as the staves uncovered . Vers . 7. And the continuall bread shall be thereon . ] That is , the shewbread ▪ here called the continuall bread , because it was to be continually upon the table before the Lord , Exod. 25. ●0 . ) shall not be taken off from the table ▪ when it is thus covered and wrapped up ▪ but shall be left still upon the table , even when the Levites remove it from one place to another . And hereby it is evident that they had loaves of shewbread standing upon the table all the time of their travelling through the wildernesse : for though they were chi●fly fed with manna all the time ▪ Exod. 16. 35. The chil●ren of Israel did eat manna fourty years , till they came to a land inhabited ; yet it may be probably enough conceived that they had too some small supply of corn to make bread from the neighbouring countries , whereof however they would be sure to provide every week the loaves of shewbread that were to stand upon the holy table . Vers . 13. And they shall take away the ashes from the altar . ] In giving direction how the altar of burnt-offerings was to be wrapped up and covered every time they took down the tabernacle , and were to go forward to some other place , here is order taken that first they should take away the ashes , whereby to me it seems not so probable , which most Expositours hold , that the Israelites never offered any sacrifices in the time of their travelling through the wildernesse after they were once gone from mount Sinai : for why then should they be here enjoyned to take the ashes from off the altar when ever they removed the tabernacle ? happely they did not indeed for want of store of cattel so constantly observe all the sacrifices enjoyned as they did afterwards when they came into the land of Canaan : But that God should c●use them at mount Sinai to build such a goodly tabernacle , and then set apart a whole tribe to the service of the tabernacle , and destroy Nadab and Abihu for not being exact in that service , to render the priests thereby more carefull and wary , a●d yet that after this for above eight and thirty years together they should never offer any sacrifices , s●ems to me ve●y improbable . And as for that place . Amos 5. 25. Hav● ye offered unto me sacrifices and offerings in the wildernesse fourty years , O house of Israel ? the meaning is not that all those fourty years they never offered sacrifices nor offerings ( for at Sinai it is evident they did ) but that they did even in those times adulterate the worship that he had enjoyned them : so that it cannot be concluded , I conceive , that they did never sacrifice in their passing through the wildernesse . But what became of the fire when they cleared the altar of the ashes , and put the coverings upon it ? I answer ▪ tho●gh it be not expressed how it was done , yet that it was put into some pot or other v●ssel ▪ and ●o preserved still with supply of wood , cannot well be questioned ; because they were not to use any strange fire in their sacrifices , but onely that which was kindled f●om heaven , Levit. 9. 24. which therefore they were appointed continually to keep burning , Levit. 6. 12. The fire in the altar shall be burning in it , it shall not be put out . Vers . 15. And when Aaron and his sonnes have made an end of covering the Sanctuary , &c. ] Here direction is given for the carriage of all the holy things of the Sanctuary before mentioned , to wit , that being so covered , so soon as the camp b●gan to remove , the Levites that were the posterity of Kohath should come and take them up , and carry them in their place , onely with this caution added ▪ but they shall not touch any holy thing lest they die . And thus the charge of the Kohathite● , a● it was more honourable then that of the other Levites , because they had the cha●ge of the most holy things ; so it was more burthensome , because they b●re it not in carts as the other Levites did theirs , but on their shoulders ; and withall more perillou● , which must needs much take away the envy of this honour . The a●k ind●●d was oft●n car●yed by the priests themselves , as it is evident , Deut. ●1 . 9. Mo●●s wro●e this Law , and delivered it to the priests the sonnes of Lev ▪ which bare the Ark of the covenant of the Lord ; for though this service was imposed upon the Levites as subservient to the priests , yet the prie●●s were no● excluded , who did therefore upon speciall occasions carry it themselves , as when they passed over Jordan , Josh . 3. 6. & when they compassed the walls of Jericho , Josh . 6. 6. But ordinarily this service was performed by the Levites , especi●lly till the number of the priests was increased , they carried it as they did all other the holy thing● of the Sanctuary . The bra●en laver , I know , is not here mentioned amongst the holy things which they were to carry ; but the reason of this may be , because onely those things are named which were covered by the priests , but this laver could receive no hu●t by the wer , and therefore was not covered . Vers . 16. And to the office of Eleazar the sonne of Aaron the priest pertain●th the oyl for the light . ] Two things are here affirmed concerning the charge or office of Eleazar , the eldest sonne of Aaron , to wit , in this service of removing the ●abernacle : namely 1. that to him pertained the oyl for the light , and the sw●et ●n●●nse , and the daily meat-offering , and the anointing oyl , that is , that he himself was to carry these things ; for if his charge had been onely to oversee the carrying o● these things by the Kohathites , why should these things be particularly mentioned , since the overseeing of them in all their carriages belonged to him : and then 2. that to him appertained the oversight of all the tabernacle ▪ &c , that is , he was to oversee the Kohathit●s concerning the carrying of these things , and to appoint every one to their severall burthens . And thus as the Kohathites had the honour of carrying the most holy things , so Eleazar , the eldest sonne of Aaron ▪ was appointed to have the over●●ght of them , as Ithamar his younger brother had the over●ight of the Gershonites , ver . 28. and the Merarites , ver . 33. Vers . 25. And they shall bear the curtains of the tabernacle , &c. ] To wit , the foure severall coverings wherewith the tabernacle was covered , that is , 1. the ten curious curtains , mentioned here in the second place , though they were the first coverings , and were called as here the tabernacle of the congregation , Exod. 26. 1 ▪ and 2. the eleven curt●ins of goats hair , which were laid over that , named here in the first place ▪ and called the cur●ains of the tabernacle : 3. the covering which was of rammes skinn●s died red : and then 4. the covering of badgers skinnes , which lay uppermost of all . Vers . 32. And by name ye shall reckon the ins●ruments of the charge of their burthen . ] Whereas the sockets , pillars , pi●●●s ▪ cords , and other instrument● co●●itted to their charge were many , and ●ight some of them at least seem of le●●● importan●e , therefore the Lord ●ppointed that of these there should be a note kept , and so ●ccordingly th●y should be delivered by name ▪ lest any should be to seek wh●n the tabernacle was to be ●et up again . Her●by also was signi●ied how carefull God is of the least member of his church , and so also of all his or●inance● ▪ John 10. 3. Vers . 44. Even those that were numbred of them after th●ir ●amili●s were three thousand and two hundred . ] Usually in all families the younger and aged ●ort , if reckoned togeth●r , are more then the middle aged : and so it was in the other families of the Levites : of the G●r●honites there was little more then a third part fit to serve in the tabernacl● , ●nd of the Kohathites there was not a third par● ▪ and yet the Merarites are more then half able men for Gods service ; a most remarkable proof of the wisdome and providence of God. Because the greatest burthen was impos●d upon the Merarites , therefore God giveth them more able men then any of the other families , and yet the generall number of these were lesse then any of the other two . Vers . 48. Even those that were numbred of them ●ere eight thousand and five hundred and fourscore . ] Note how few there were of the Levites in comparison of the other tribes : O● Judah there were seventy and foure thousand and ●ix hundred able men for the outward wa●fare in the host of Israel , Numb . 1. 27. but of the Levites there were but eight thousand five hundred and fourscore men fit for their service . CHAP. V. Vers . 2. COmmand the children of Israel that they put out of the camp every leper , &c. ] To wit , the lepers and those that had running issues , till they were cured and cleansed , and those that were unclean by the dead , till after certain dayes they were purified according to the Law. More concerning this ●e● in the note upon Levit. 13. 46. Vers . 6. When a man or woman shall commit any sinne that men commit , &c. ] That is , when they shall commit any sinne ●●ereinto by reason of humane frailty men are subject to fall , to wit , in regard of any wrong done to their neighbour , which is a ●inne highly displeasing to God , they shall then confesse and make satisfaction as is here appointed . Because the purloyning of the goods of our brethren , and all other such acts of injustice , are ●innes that do more especially ●ind●r the well ordering of camps , therefore doth the Lord in this place urge this 〈◊〉 Law against these kind of offences ▪ that the camp of Israel now set in ord●r might neither be defiled nor disordered thereby . Vers . 7. And he shall recompence his trespasse with the principa●l ●hereo● , and adde unto it the fifth part thereof . ] That is , he shall , by way of rec●mp●ncing the wrong he hath done to his neighbour , not onely restore fully the whole principall he hath defrauded him of , but also give him more ●ver and above the fifth part of so much as he had detained from him , which was ●njoyned both by way of satisfying the party wronged as concerning the want of his goods whilst they were detained , and also by way of a penalty on the party off●n●ing . Neither doth this contradict thos● Laws , Exod. 22. where the thief that had ●t●llen f●om his neighbour is appointed to restore double what he had taken away , yea in some ca●e● fourfold and fivefold : for those Laws were for such against whom the crime was proved by witnesses in a legall way , but this is for those that did voluntarily confesse the wrong they had done , in which case the Lord impo●eth a lighter penalty , to wit , onely a fifth part over and above the principall . Vers . 8. But if the man have ●o kinsman to recompence the trespasse unto , &c. ] In these words one direction is onely implyed , to wit , that if the party were dead to whom the wrong was done , then the recompence must be made to his heir or next kinsman ; and then another is expressed , to wit , that if there be no such kinsman to be found , then must the trespasse be recompenced unto the Lord , even to the priest , because in all trespasses done to our neighbours God is also injured , and the priests the Lord had appointed to be his receivers . But now this the Hebrews understand onely of trespasses done to strangers : for there is no man in Isra●l , they say , without an heir or kinsman , either child , or brother , or other of his bloud . Vers . 9. And every offering of all the holy things of the children of Israel , which they bring unto the priest , shall be his . ] This is here added by way of amplification , to shew why in the verse before he had said , that the trespasse shall be recompenced to the Lord , even to the priest ; for , ●aith he , it is no otherwise ordered in this then in other things , my priests I have appointed to receive in my name whatever is due to me ; every offering , or every heave-offering , &c. shall be his , that is whatever is of all the holy things onely heaved or offered unto the Lord , and not burnt in my service upon mine altar , the priest shall have it . Vers . 10. And every mans hallowed things shall be his . ] That is , not onely those meat-offerings , and those parts of the peace-offerings which were waved and heaved before the Lord , but generally all the hallowed things ▪ such as were the first-fruits and things vowed , &c. were appointed for the priest : as if he should have said , in a word , whatsoever any man giveth the priest as due to God , it shall be the priests ; for to him God hath given it . See this more fully expressed , Ezek. 44. 30. Vers . 12. If any mans wife go aside and commit a trespasse against him , &c. ] This is the order which God took for the try●ll of ● wife , whether guilty or not guilty , of whom her husband was jealous : and prescribed it was at this time happely , when God was now setting all things in order concerning the camp , both to prevent the defiling of the camp by such filthinesse , by keeping wives in aw with the fear of this triall ; and likewise to prevent the inconveniencies that might arise by the jealousies of men , where the dwellings of f●milies were not so severall as in towns and cities . For though it be a sinne in a husband unjustly to suspect his wi●e , yet God allowed the husband to bring his wife to this triall , because of the hardnesse of their hearts , lest the wife should be subject to a greater mischief for want of this triall , to wit , of being cast off , or ●lain , or otherwise oppressed by her husband in the rage of his jealousie . But why was there not the ●ame Law for the triall of the husband , if his wi●e were jealous of him ? I answer , there are severall reasons given for this by Expositours : as 1. because women are naturally more prone to be jealous and suspicious then men , and therefore not so fit to enjoy this liberty ; 2. because women by reason of their subjection to their husbands were n●● so fit to call their husbands to such a triall ; 3. because the adultery of the wife is more mischievous then the adultery of the husband , in regard that thereby the husband is made often to father another mans issue , & to leave his estate & inheritance to children that are not his ; & lastly , because wives in their jealousie had not so much power to oppresse and wrong their husbands as the husbands had to wrong their wives . Vers . 15. Then shall the man bring his wife unto the priest . ] The priest was in his office a figure of Christ , by whom God will judge the s●●rets of men , Rom. 2. 16. and the tabernacle was the ●igne of Gods pre●ence amongst them . The jealous husband was therefore to bring his wife unto the priest , and the priest , ver . 16. was to bring her near , to set her before the Lord , to wit , at the doore of the tabernacle , that so perceiving her self set as it were before Gods tribunal , the very fear of Gods all-se●eing ey● , and the shame that would fall upon her in the ●ight of all the congregation now gazing upon her , might s●are her from submitting her self to this triall if indeed she were guilty . And he shall bring her offering for her , the tenth part of an ephah of barley meal . ] The generall drift of this offering no doubt was , that it might be a testimony that she willingly proffered her self to b● tried by the Lord , to whom she presented this offering , whether she were guiltie or no : yet because the ●ame quantity is pres●ribed here that is prescribed for the trespasse-offering , Levit. 5. 11. namely the tenth part of an ephah , I conceive it was also brought by way of atonement for her other sins , as desiring that the Lord in his mercy , for his Christs sake , passing by her other trespasses , would in this particular deal with her according to her deserts : And indeed he that will in regard of his innocency in any one particular appeal to Gods judgement with David , Psal . 7. 8. Judgeme , O Lord , according to my righteousnesse , &c. must yet for the generall course of his life ●ay with David , Psal . 143. 2. Enter not into judgement with thy servant : for in thy ●ight shall no man living be justified . Other meat-offerings were of fine wheat floure , this of barley meale ; others had oyl and frankincense , Levit. 2. this no●e ; no doubt both the course offering and the forbidding of oyl and ●ncense ( ●ignes of joy and gladnesse of heart ) were to expresse the poore ●ad and dolefull condition of this suspected woman . And he shall poure no oyl upon it , nor put frankincense thereon ; for it is an offering of jealousie , &c. ] That is , it is an offering whereby she yiel●ed her self to be judged by the Lord , if guilty of that iniquity whereof her husband was jealous , and did desire the Lord to shew that he did remember it ; and therefore nothing implying sweetnesse or joy was to be put to this offering . Vers . 17. And the priest shall take holy water in an ●arthen vessell . ] This holy water was either that water of separation , w●ich was used for purifying , chap. 19. or rather water taken out of the holy laver , con●ecrated to holy u●es . No doubt the holinesse of these things thus used was to strike the greater terrour into her , that if guilty ●he might not dar● to adde perjury to her other ●inne : for the abuse of holy things by the light of nature we know is a foul ●inne , and perilous . As for the earthen vessel , the basenesse of the vessel tended also to expresse the h●miliation of the woman , and the ●adnesse of the businesse now in hand . Besides , because it was imployed in bringing uncleannesse to light , if any were , it may be probably thought that God would have no monument to remain of it , but appointed it to be broken after this work was ended , as in other cases , Levit. 6. 28. and 11. 33. and 15. 12. Vers . 17. And of the dust th●t is in the floore of the tabernacle the priest shall take , and put it into the wa●er . ] It was fit the drink should be distastfull , to put her in mind of the bitter curse that would follow upon her drinking if ●he were guilty : and to this end dust is put into it . But be●ides , it was also first , because dust in all uses was a ●igne of basenesse , sorrow and afflictions , as Job 2. 12. Psal . 1. 7 , 5. Psal . 22. 15. Lam. 3. 29. and so was fit to imply both the foul and unclean ●inne which was in question , the a●fliction of the woman suspected , and the sorrow she would bring upon her self if guilty : and secondly , because dust was the food of the cursed serpent , Gen. 3. 14. and so might signifie , that if she had harkened to his temptations ●he should be partaker of his curse . Withall it was holy dust ▪ dust of the ●loore of the tabernacle ( as the ground whereon Moses ●tood , Exod. 3. 5. was holy g●ound ) that it might be the more terrible , and teach her to fear judgement from the Lord. Vers . 18. And the priest shall set the woman before the Lord , and uncover the womans head . The uncovering of the head was a signe of sorrow , Levit. 21. 10. And he that is the high priest among his brethr●n , upon whose head the anointing oyl was poured , shall not uncover his head nor rend his clothes ; and to have her head bare in such an assembly was a shame , 1. Cor. 11. 6. For if the woman be not covered , let her also be shorn ; but if it be a shame for a woman to be shorn or shaven , let her be covered . The covering of this womans head was therefore pulled off by the priest , first , to shew the sad and wofull condition this woman was now in ; secondly , by the shame hereof to make other women carefull so to carry themselves that they might not give any occasion of suspicion to their husbands ; thirdly , and chi●fly , to signifie , that it was in vain any longer to hide her sinne , if she were guilty , because God would now lay ●er open , and discover to the eyes of all Israel whether or no she were faul●y . And the pri●st shall have in his hand the bitter water tha● causeth the curse . ] It is called the bitter water , from the effe●t , because it caused the curse : to express● which the better it was no doubt made unpleasing to the taste by the dust put ●nto it . Vers . 21. The Lord make thee a curse and an oath among thy people , &c. ] That ●s , the Lord make thee such a fearfull example of his wrath and indignation by causing thy thigh to rot , and thy belly to swell , that in time to come when any of thy people would use a fearfull curse or imprecation upon any , they may therein make mention of thee , desiring that such plagues and mis●ries might fall upon them ●s fell upon such a woman , that being guilty of adultery did yet drink the water of jealousie . The like ●xpression we have , Jer. 29. 22. Vers . 22. And this water that causeth the curse shall go into thy bowels ▪ ●o ●ake thy be●ly to swell , and thy thigh to rot . ] And so God should punish her in ●●ose very parts which had been abused in the service of ●inne . And the ●oman shall say , Amen , Amen . ] This word of consent is doubled , to shew the fervency of her zeal , the innocencie of her cause , the uprightnesse of her conscience , and the purity of her heart . Vers . 23. And the priest shall write these curses in a book , and he shall blot them out with the bitter water . ] That is , he shall write them in a scroll of parchment , and then wash and scrape them off into the water . And this , I conceive , was done , to assure the woman that the curse threat●ed should surely fall upon her , if she were guilty ; and that because though there were no nat●r ll cause why this water thus ●ingled with dust should have such a ●●range operation , yet the word written should cause the water to work this effect . And therefore as sure as she saw the writing of that scroll washt off into the cup , so sure she mig●t be that the ●urse from the word should , as I may say , passe into the water , and in that water should passe into her bowels . Vers . 24. And he shall cause the woman to drink the bitter water , &c. ] To wi● , after she had offered the jealous-offering ; for it is evident in the following verse , that first the priest did take out of her hand and offer her meat-offering for her , vers . 25 , 26. and then afterwards he made her to drink the bitter water , vers . 27. Vers . 26. And the priest shall tak● an handfull of the offering , &c. ] See ●he note upon Levit. 22. Vers . 28. And if the woman be not defiled , but be clean , then ●●e shall be free , and shall canceive seed . ] That is , the drinking this water shall no wi●e hurt her , insomuch that she ●hall be as capable of bringing forth children as ever she was before ; whereas the guiltie woman should by drinking the water be utterly disabled for ever conceiving with child by reason of those ●ad effects it should work in he● body , the innocent woman should be free from all such inconveniencies , and should conceive and bring forth children as formerly . This may well be taken to be most probably the full meaning of the words ; yet the most of Expositours judge that there is farre more intended thereby , to wit , that there is a promise here made to the innocent wi●e as by way of recompense from the Lord for the shame she should undergo by being so unjustly suspected , to wit , that upon the drinking of this water she should not fail to conceive and bring forth children to her husband that was then bound to receive her to favour again , yea though before she had been barren . V●rs . 31. The● shall the man be guiltlesse , &c. ] That is , whereas if the husband should nouri●h jealous thoughts in his mind concerning his wife , and thereupon either cast her off , or any way oppresse her , this would be sinne to him ; if on the other side he should take this legall way to find out whether his wife were faulty or no , he should be guiltlesse whatever the event should be : if upon the drinking the water , her belly should swell and her thighes rot , her miseries should no way be impu●ed to him , but must lie upon his wife , who by her uncleannesse and impudent denyall of it had drawn this judgement upon her self ; and on the other side , if the woman upon ●●is tryall should be found innocent , the husband must not be lyable to any censure ●or it , because he onely used the liberty given him of God for the discovery ofthe of the tr●th , the blame , if any , must lie upon the wife who had given occasion of suspicion to her h●sband , and so still ●aith the text , the woman shall bear her iniquity . And indeed i●is most probable that husbands were not admitted to bring their wives to this tryall unlesse they could show that their wives had given some cause of jealousie , though they could not prove them guilty of adultery , in which case no wonder at all it is though the husband were judged guiltlesse in bringing his wife to this tryall , and all the fault laid upon the wife , what ever the event of the tryall was . CHAP. VI. Vers . 2. WHen either man or woman shall separate themselves , &c. ] Having ordered those things that concerned his people in generall the Lord now takes order for those who desired to be more nearly and closely bound to God by a speciall vow , to wit , what they should do who desired by vow to separate themselves from the ordinary course of men , that they might the more freely and wholly dedicate themselves to God , that is , to a more strict and pure course of serving of God then other men used , and were therefore called Nazarites , that js , men or women separate from others and bound to a peculiar profession or course of life . These God here allows , first , that their example might allure others to strict holinesse , these being the miroirs of their times , and admired amongst the people , Lam. 4. 7. Her Nazarites were purer then snow , they were whiter then milk ; and secondly , that they might be types and shadows of Christ , who was indeed the true Nazarite , even holy , harmlesse , undefiled and separate from sinners , Heb. 7. 26. and was therefore by the providence of God ( though upon another ground , namely his dwelling in Nazareth ) called a Nazaren or a Nazarite , Matth. 2. 23. But withall God prescribes laws to these men and women to prevent the excesse of superstition . Vers . 3. He shall separate himself from wine and strong drink , &c. ] Because the Nazarites were to give themselves wholly to the service of God during the time of their separation , therefore as the priests were forbidden the drinking of wine or strong drink when they were to go into the tabernacle of the congregation , Levit. 10. 9 , so were the Nazarites also ; yea the drinking or eating of any thing that came of the vine , vineger , or raisons , &c. thereby also to signifie their full and pe●fect renouncing of all worldly pleasures , or any thing tending thereto , and how exactly carefull we ought to be not onely to avoid all evil , but also to abstain from all appearance of evil , 1. Thess . 5. 22. But yet still we must note that both this and the other laws following these Nazarites were bound to observe onely during the dayes of their separation , as is expressed vers . 4. 5 , 6. There were indeed some Nazarites perpetuall during their whole life , such as were Samuel , 1. Sam. 1. 28. and Samson , Judg. 13. 7. and these were Nazarites by commandment , not vow . But these Nazarites , concerning whom these laws are given , were such as did of their own accord take upon them the vow of a Nazarite for some certain dayes , some for a longer time , some for a shorter , as they pleased themselves . Vers . 5. All the dayes of the vow of his separation there shall no rasour come upon his head , &c. ] To wit , that his hair being kept thus uncut might be a memoriall to him of his separation and consecration unto the Lord , and therefore in the next words it follows , Untill the dayes be fulfilled in the which he separateth himself unto the Lord , he shall be holy : for indeed the chief thing that God required of these Nazarites was inward and spirituall holinesse , these outward ceremonies being but onely signes and remembrances of that , and without that nothing but mere vanity . That this law is to be understood onely of men , and not of women Nazarites ( of whom mention was also made in the beginning of the chapter ) we may easily conceive , because their hair was alwayes kept uncut , and so could not be to them a memoriall of their consecration . But for men Nazarites this was enjoyned as a memoriall of their consecration , and that for these reasons , as may be probably conceived : First , that it might be a signe of their cleannesse from pollutions : for when the Nazarites casually defiled , vers . 9. or the Leper , Levit. 14. 8. 9. were cleansed from theirimpurity , their hair was shaven off ; and therefore the Nazarites keeping his hair from shaving was a signe that he had kept himself from being defiled : Secondly , that it might be a signe of their speciall subjection to God , as the womans long hair is a signe of her subjection to her husband , 1. Cor. 11. 5 , 10. Thirdly , that the neglect of trimming their hair might be a signe of the neglect of the outward adorning of the●r bodies , and how wholly they were intent upon the service of God and the adorning of their souls , that they were mortified to all worldly delights , and onely taken up with spirituall and heavenly things . Vers . 7. He shall not make himself unclean for his father , &c. ] Namely by touching , mourning for , or burying them : wherein as much exactnesse was required of the Nazarite as was required of the high priest , Levit. 21. 11. and thus by avoiding these legall impurities they were taught what exactnesse of spirit●all purity and holinesse God required of them : for this refraining from the dead ( in whom the image as it were of Gods curse for sinne was to be seen , for the wages of sinne is death , Rom. 6. 23. ) figured our abstaining from sinfull and dead works , that we may keep our selves unspotted of the world , pure and undefiled before God , Jam. 1. 27. Besides , this taught them to moderate their affections and sorrow for their earthly friends , that they might be holy to their father in heaven . Because the consecration of his God is upon his head . ] That is , because the signe of his consecration is upon his head , to wit , his long hair . Vers . 9. Then shall he shave his head in the day of his cleansing , on the seventh day shall he shave it . ] The hair of the Nazarites was as it were a holy thing consecrate to God , as being the signe sanctified or set apart to be a memoriall of that strict vow of singular holinesse , whereby he had bound himself : this being therefore defiled , it was to be shaven off , that new hair might come in the room ; whereby was signified how strict God is in exacting purity in those that consecrate themselves to his service . And this must be done on the day of his cleansing , on the seventh day : for this last clause , on the seventh day shall he shave it , is added by way of explaining the clause before , in the day of his cleansing ; for the seventh day was the usuall day of cleansing for those that were defiled by the dead , as we may see , chap. 10. 11 , 12. Vers . 11. And the priest shall offer the one for a sinne-offering , &c. ] Though it were no fault in the Nazarite that a man should die very suddenly by him , yet because it was contrary to the Law that enjoyned the Nazarite not to come nigh any dead body , therefore he was to bring a sinne-offering for his cleansing . Vers . 12. And he shall cons●crate unto the Lord the dayes of his s●paration . ] That is , he shall begin anew to consecrate unto God the very same number of dayes which before his defiling he had vowed unto God. And he shall bring a lambe of the first year for a trespasse-offering . ] By this trespasse-offering ( which also figured Christ ) he was prepared for the observations of his renewed vow ; because all grace and ability to do good is of God obtained by Christ Jesus our Lord. Vers . 13. And this is the Law of the Nazarite . ] That is , this that follows is the Law that must be observed by the Nazarite , when he hath fulfilled his vow , and is to be discharged thereof in an orderly manner . Which Law , it is conceived , the Apostle Paul was perswaded to observe , to decline the offence of the Jews , Acts 21. 26. Vers . 14. And he shall offer his offering unto the Lord , one he-lambe , &c. ] Those offerings the Nazarite was to offer when he had fulfilled the dayes of his separation , and was now to be freed from his vow , 1. by way of thankfulnesse to God , as acknowledging that it was through his grace that he had been enabled to fulfill his Nazarites vow ; and 2. to make atonement thereby for his sinnes committed under his vow , thereby also confessing that , notwithstanding his strictest endeavours after holinesse , he had failed many wayes if God in Christ should not be mercifull to him . Vers . 15. And their meat-offering and their drink-offerings . ] That is , beside● the cakes and wafers before mentioned , enjoyned as an extraordinary meat-offering , he was also to bring the ordinary meat-offerings and drink-offerings appointed for appendances to all sacrifices , whereof see Numb . 28. Vers . 18. And the Nazarite shall shave the head of his separation , &c. ] All the time of his separation he was to keep his hair uncut , but now he was to shave his head ( called here the head of his separation , because the hair on his head was the signe of his separation ) and that at the doore of the tabernacle , to shew that his vow was now at an end , whereby he had consecrated himself to the Lord ; and then afterwards he was to put it in the fire , which is under the sacrifice of the peace-offerings , that is , not the fire on the altar of burnt-offerings ( for there onely the fat of the peace-offerings was burnt ) but the fire under the ca●drons or pots wherein the peace-offerings were boyled : and all this was done as by way of thankfulnesse to God , to signifie that he had the perfection of his Nazariteship from him . Vers . 19. And the priest shall take the sodden shoulder of the ram , &c. ] That is , the left shoulder , the right shoulder was due unto him raw of all peace-offerings , Levit. 7. 32. And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your p●ace-offerings ; this gift of the sodden shoulder was peculiarly given from the Nazarites ram onely , and taught them that as they had received more speciall grace of God , so they should give him more speciall thanks then other men . Vers . 21. This is the Law of the Nazarite who hath vowed , and of his offering unto the Lord for his separation , besides that that his hand shall get . ] That is , besides that which of his own free will he shall vow to give according to the estate wherewith God hath blessed him : That which is formerly prescribed was necessarily to be done both by rich and poore , when they took upon them this vow of Nazariteship ; if being able they vowed more offerings , they must perform their vow , but this before prescribed must by all be brought ; the poorest are not allowed lesse . Vers . 23. On this wise ye shall blesse the children of Israel , &c. ] This blessing thus pronounced by the priest did include a promise of Gods blessing them , delivered as it were out of Gods own mouth , and that by and through Christ , of whom they were types , Acts 3. 26. Unto you first God having raised up his sonne Jesus , sent him to blesse you , in turning away every one of you from his iniquities ; and so again , Luke 24. 50. And he led them out as farre as Bethany , and he lift up his hands , and blessed them . Therefore when Christ was to come the priest of Aarons seed was speechles , Luke 1. 22. to teach them to look for another priest in whom all nations were to be blessed , Gal. 3. 8. Vers . 24. The Lord blesse thee and keep thee , &c. ] Some conceive that the repeating of this word the Lord , or Jehovah , three severall times in this blessing did imply the mystery of the Trinity : But whether so or no , sure w● are it was pronounced in the name of God who is one in essence , but three in persons , the Father Sonne and holy Ghost ; and evangelically we have this very blessing explained by the Apostle , 2. Cor. 13. 14. The grace of the Lord Jesus Christ , and the love of God , and the communion of the holy Ghost be with you all : Amen . Vers . 25. The Lord make his face shine upon thee , and be gratious unto thee . ] That is , the Lord be favourable kind and loving to thee , and let him so manifest his love and grace to thy heart and conscience , that thou mayest plainly perceive it . A chearfull loving countenance we call lightsome , as on the other side we call an angry countenance cloudy : In the sight of the kings countenance is life , saith Solomon , Prov. 16. 15. So that by the Lords making his face to shine upon his people , nothing else is meant but his love , and the manifestation of his love and favour to them , according to that , Psal . 44. 3. They got not the land in possession by their own sword , neither did their own arm save them , but thy right hand and thy right arm and the light of thy countenance , because thou hadst a favour unto them . Vers . 26. The Lord lift up his countenance upon thee and give thee peace . ] By this clause of the Lords lifting up his countenance upon them two things may be implyed : 1. the Lords love and favour , as in the former clause : for as the hiding and casting down and turning away of the face testifies the displeasure and wrath of a man ( the light of my countenance they cast not down , saith Job , chap. 29. 24. that is , they did not anger or grieve me and so turn the smiles of my countenance into frowns ) so the lifting up the face readily upon a man is an argument of his good liking and favour towards him : and 2. the Lords provident care over them , to protect and blesse them , and so is the same with that , Psal . 33. 18. Behold the eye of the Lord is upon th●m that fear him , upon them that hope in his mercy . Vers . 27. And they shall put my name upon the children of Israel , and I will blesse them . ] That is , they shall pronounce them blessed in my name and by my favoùr which shall be upon them , as if now given by the priests : and this it seems was signified by the lifting up & spreading forth their hands towards the people , as Aaron did , Levit 9. 22. and thus the name of the Lord is elsewhere taken , as Prov. 18. 10. The name of the Lord is a strong tower : the righteous runneth into it and is safe . CHAP. VII . Vers . 1. ANd it came to passe on the day that Moses had fully set up the tabernacle , &c. ] In this chapter Moses relates the offerings that were brought by the Princes of the tribes for the carriage of the tabernacle , and for dedicating of the altar . Now because it is said here , that these twelve princes brought six waggons and twelve oxen for the carriage of the tabernacle , on the day that Moses had fully set up the tabernacle and had anointed it , &c. it is much questioned amongst Expositours , when this was done : Some conceive that they offered these things precisely on the day that Moses had fully set up the tabernacle , &c. which was on the first day of the first moneth in the second year after their coming out of Egypt . Exod. 40. 17. a full moneth before the numbring of the people , whereof Moses spake in the beginning of this book ( for the charge for that was given on the first day of the second moneth , chap. 1. 1. ) and so they conceive that this is here inserted , though done a moneth before , onely because these things formerly offered by the Princes were now given to the Levites . But then others conceive that these waggons and oxen were now offered by the Princes in the order as it is here set down , after the tribes were numbred and placed in their severall stations round about the tabernacle ; and that therefore by these words , And it came to passe on the day that Moses had fully set up the tabernacle and had anointed it , &c. onely thus much is intended , that these things were brought and offered by the Princes after that Moses had fully finished the erection of the tabernacle , &c. and the ordering of all things belonging thereto , amongst which we may well reckon the placing of the tribes in their severall stations , and the Levites also in their places round about the tabernacle . And indeed this exposition seems most probable , 1. because it is said here that the Princes that offered these things were those that were set over the numbring of the people , ver . 2. to wit , those mentioned by name , chap. 1. 5. &c. 2. because it is not likely that these oxen and waggons were offered for the service of the tabernacle a moneth before the Levites were set apart to their service , and had their severall charge assigned them for the carrying of the tabernacle and those thing● that belonged thereto : and 3. because it is said in the end of this chapter , vers . 88. This was the dedication of the altar after it was anointed , which shews that these things were not done just on the day that Moses set up the tabernacle , &c. Vers . 5. And thou shalt give them unto the Levites , to every man according t● his service . ] That is , according as the weight is more or lesse of those things which ●re committed to their charge . Vers . 8. And foure waggon● a●d ●ight oxen he gave unto the sonnes of Merari . ] See the note upon chap. 3. ver . 36. Vers . 10. And the Princes offered for dedicating the altar in the day that ●t was anointed , &c. ] That is , for the first imploying thereof in those holy services for which it was ordained . Indeed Moses first offered burnt-offerings and other sacrifices thereon seven dayes together for the consecrating of the priests , Levit. 8. ( which was in the first moneth of the second year ) and the next day after Aaron and his sonnes offered sacrifices thereon for himself and the people in generall , Levit. 9. 7. on which day it was that Nadab and Abihu perished . But now in the second moneth of the second year , when the tribes were all placed about the tabernacle , the Princes brought their offerings , and because these were the first offerings that were offered for any particular persons or tribes , therefore they are said to be offered for the dedicating of the altar , and so those following words , in the day that it was anointed , must not be taken strictly of the very day whereon it was first anointed , but more generally , as before , ver . 1. Vers . 12. And he that offered his offering the first day was Nahshon , &c. ] Here the Captains of the tribes offer every one in his day , according to the order wherein God had set them round about the Sanctuary , beginning at the East-quarter , proceeding to the South , and then to the West , and so ending at the North. Vers . 13. And his offering was one silver charger , &c. ] To wit , for the use of the altar of burnt-offerings , which stood in the court whereon these sacrifices which they brought were to be offered : for all that were used in the tabernacle were of pure gold . Vers . 17. And for a sacrifice of peace-offerings , two oxen , &c. ] Of these the Princes with the priests , &c. did eat , and so keep a feast with joy before the Lord for his mercy toward his people . Vers . 88. This was the dedication of the altar after it was anointed . ] See the note upon ver . 1. Vers . 89. And when Moses was gone into the tabernacle of the congregation , &c. ] This may seem to be here added , because after that all things were thus ordered concerning the tabernacle , and that Aaron and his sonnes were thus farre entred up●n their priestly office , Moses went into the tabernacle to receive further direction from the Lord , and so the Lord spake unto Moses from the mercy-seat , as is here expressed ; and he spake unto him , that is , Mo●e● spake unto the Lord , propounding such things to the Lord as he desired to be satisfied in . CHAP. VIII . Vers . 2. WHen thou lightest the lamps , the seven lamps shall give light over against the candlestick . ] Hitherto I conceive the priests had onely entred upon their service on the altar of burnt-offerings ; now the dedication of the altar being finished , and Moses being now to ent●r the priests into the service of the Sanctuary , the Lord doth again give direction about the lamps , When thou lightest the lamps , the seven lamps shall give light over against the candlestick . In the originall it is , over against the face of the candlestick ; the common exposition of this is , that the seven lamps should give light round about whereever the candlestick was to be seen . But this cannot be the meaning : for here is some particular direction given for ordering the lamps ; now however they were ordered or lighted , they would have given light round about . The meaning of these words I thus conceive : That place is said to be over against the candlestick , where the candlestick stood in full view : Now it was not to be seen on the Southside ( for on that side close to the walls or boards of the Sanctuary it was placed , Exod. 26. 35. And thou shalt set the table without the vail , and the candlestick over against the table on the side of the tabernacle toward the South : and thou shalt put the table on the North-side : nor did it stand full in the eye either Eastward or Westward ( for so the seven lamps stood all in a row one behind another ) but to one that stood on the North-side the seven lamps were in full view ; that way therefore Aaron was to light the lamps , that is , he was to place the loose bowls on the top of the branches , wherein the lamps were , in such manner that the wick or flame of the lamp might issue out on the Northside , toward that side of the tabernacle which was over against the face of the candlestick , and that , no doubt , because the table of shew-bread stood on that side . Vers . 6. Take the Levites from among the children of Israel , and cleanse them . ] The priests being fully entred upon their service , now the Levites are consecrated to their imployments as assistants to them : but lest they should think themselves equally admitted to the work of the priesthood , they are neither consecrated at the same time with the priests , nor with the same ceremonies . Vers . 7. Sprinkle water of purifying upon them , and let them shave all their flesh , &c. ] This water of purifying , wherewith the Levites were now to be sprinkled at their consecration , was doubtlesse that made with the ashes of a red heifer : and therefore it is evident , that directions for ma●ing this water were given before this time , though they are not set down by Moses till 〈◊〉 19. chapter of this book . As for the shaving of their flesh , that was done to the end they might be the more perfectly cleansed from all pollution whatsoever : and both the one and the other signified the exact purity and holinesse that God requires in those that are imployed in the sacred ministery . Vers . 8. And another young bullock shalt thou take for a sinne-offering . ] This second bullock , the second here named , was first offered , vers . 12. And no bullock was offered for sinne , save for the sinne of the high priest or of the congregation , Lev. 4. yet the Levites now taken for all the first-born of Israel offered such a sinne-offering as the whole congregation should . Vers . 10. And the children of Israel shall put their hand upon the Levites . ] That is , some of the chief ( as the first-born ) in stead of the re●● , by this signe transferring the charge and service of the Church from themselves ●●on them , whom they did now freely offer to the Lord to be wholly set apar● for that service . Vers . 12. And thou shalt offer the one for a sinne-offering , and the other for a burnt-offering , &c. ] That is , thou shalt cause them to be offered , to wit , by Aaron and his sonnes . See also the notes upon the sacrifices that were offered at the consecrating of the priests , Exod. 29. 10 , &c. Vers . 15. And after that the Levites shall go in , &c. ] That is , into the court of the priests , for within the tabernacle it self the Levites might not enter , nor was there any service there for them to do . Vers . 19. And to make an atonement for the children of Israel , &c. ] The Levites are said ●here to make an atonement for the children of Israel , not because they offered sacrifices for the people ( for that the priests onely did ) but either because they were subservient to the priests when they were offering those sacrifices , whereby atonement was made for the sinnes of the people ; or else because by their other service in the tent , which for or in stead of the people they performed according to the will of God , he was pleased with the p●ople , and sent no plague upon them , as otherwise there would have been , if they themselves had intermeddled with those holy services . Vers . 24. From twenty five years old and upwards , &c. ] See the notes on Numb . 4. 3. Vers . 25. From the age of fifty years they shall cease waiting , &c. ] That is , in the hard labours of bearing the Sanctuary . See again Numb . 4. 3. CHAP. IX . Vers . 1. ANd the Lord spake unto Moses in the wildernesse of Sinai , &c. ] Being here to relate according to the order of the story how the Passcover was kept by some few particular persons on the fourteenth day of the second moneth , he first begins with the rela●ion of Gods command for the keeping of it by the whole congregation at the appointed season , which was omitted before , that so he might shew upon what occasion the Passeover was kept by these particular persons in this second moneth . Vers . 2. Let the children of Israel also keep the Passeover at his appointed season . ] This commandment concerning the Passeover is again enjoyned the second year , because by the first institution they seem bound onely to keep it in the land of Canaan , Exod. 12. 25. And it shall come to passe when ye be come to the land which the Lord will give you according as he hath promised , that ye shall keep this servic● . And indeed after this we find not that they kept any till they came into the land , Josh . 5. and that because they knew not how long they should stay in a place , and when they should remove . So that it seems they would not have kept this without speciall warrant . Vers . 3. According to all the rites of it , and according to all the ceremonies thereof shall ye keep it . ] Here are to be excepted the speciall rites which belonged onely to the first Passeover in Egypt , as the sprinkling of their posts with bloud , the ●ating of it standing , &c. whereof see Exod , 12. Vers . 6. And there were certain men who were defiled by the dead body of a man , that they could not keep the Passeover that day , &c. ] If they meddled with holy things being legally unclean , by that law given since the first Passeover , Levit. 22. 3. they were to be cut off ; if they did not keep the Passeover , they were also to be cut off , Exod. 12. 15. hence the straits they were in . Vers . 7. Wherefore are we kept-back that we may not offer an offering of the Lord , &c. ] The Passeover is so called , as being commanded by the Lord , and kept unto his honour . See Exod. 12. 27. Vers . 10. If any man of you or of your posterity shall be unclean by reason of a dead body , &c. ] Upon the occasion of these men that complained for being debarred from keeping the Passeover , because at the usuall time when they should have kept it , on the fourteenth day of the first moneth , they were defiled by the dead body of a man , the Lord here established this for a perpetuall law , that in case any person should in time to come be defiled by a dead body at the ordinary time in the first moneth , when the rest of the people kept the Passeover ; or should be then in a journey about necessary businesse , so farre off that he could not come home against the fourteenth day of the first moneth , but was forced to be absent a while longer , that in this case such a person or persons should keep the Passeover on the fourteenth day of the second moneth . And under these two particular cases here expressed I conceive that all other necessary hinderances , whereby men were kept from celebrating the Passeover , are comprehended , as in case they were unclean by any other legall pollution besides that of being defiled by a dead body , or were detained by sicknesse , &c. and that the rather because in Hezekiahs time there was a Passeover kept on the fourteenth day of the second moneth ( by warrant it seems of this law ) when yet they were other occasions then these here mentioned that disabled them for keeping it at the usuall time . Vers . 17. And when the cloud was taken up from the tabernacle , then after that the children of Israel journeyed . ] That is , when the cloud was taken up from the tabernacle it removed before the camp , and so whithersoever that led them they followed it : for so it is expresly said , Exod. 13. 21. And the Lord went before them by day in a pillar of a cloud , to lead them the way , and by night in a pillar of fire , to give them light to go by day and night . Vers . 19. And when the cloud tarried long upon the tabernacle many dayes , then the children of Israel kept the charge of the Lord. ] That is , they kept the charge of serving the Lord , whilst the tabernacle was erected and the cloud tarried still upon it ; or they kept the charge of the Lord , to wit , the charge he had given them of staying so long as the cloud rested upon the tabernacle ; and therefore the last clause is added by way of explaining the former , and journeyed not . CHAP. X. Vers . 2. MAke thee two trumpets of silver , &c. ] Here at first were but two trumpets for Aarons two sonnes Eleazar & Ithamar ; but the number of the priests increasing in Solomons time , there were an hundred and twenty priests sounding with trumpets , 2. Chron. 5. 12. And these trumpets were signes of the ministry of the word , and the office of teaching , discharged by men called and fitted thereto : for as the use of these trumpets was first to assemble the congregation before the Lord in his Sanctuary ; secondly , to give warning and direction for their marching toward the land of Canaan ; thirdly , to incourage the people when they went forth to warre ; fourthly , to be a signe of rejoycing at all their festivals and dayes of rejoycing : so the work of Gods ministry is , first , to perswade the people to assemble themselves before God , there to perform with fear and reverence the publick duties of his worship and service , Joel 2. 15 , 16. Blow the trumpet in Zion , sanctifie a fast , call a solemn assembly . Gather the people , sanctifie the Congregation , assemble the Elders , gather the children and those that suck the breasts , &c. secondly to give them warning and direction for all the duties of Christianity , which being performed in faith and obedience to God are as so many severall motions towards the heavenly Canaan ; thirdly , to give them warning of danger approching , and to stirre them up to fight the Lords battels against Satan , Sinne , Antichrist , &c. See Esa . 58. 1. Cry aloud , spare not , lif● up thy voice like a trumpet , and shew my people their transgression , and the house of Jacob their sinnes ; and fourthly , to encourage and comfort sinners with the promises of the ●ospel , to quicken them with faith and readinesse of mind to perform the duties of Gods worship , and with thankfull and glad hearts to praise God for all his mercies , and especially for Christ . See Esa . 27. 13. And it shall come to passe in that day that th● great trumpet shall be blown , and they shall come which were ready to perish in the land of Assyria , and the outcasts in the land of Egypt , and shall worship the Lord in the holy mount at Jerusalem . Besides , as the trumpets were not to give an uncertain sound , but such as the people might distinctly perceive what they were to do : so the ministers must both pray and preach so that the people may understand them , 1. Cor. 14. 8 , 9. For if the trumpet give an uncertain sound , who shall prepare himself to the battel ? So likewise you except you utter by the tongue words easie to be understood , how shall it be known what is spoken ? for ye shall speak into the air ▪ Secondly , of silver these trumpe●● must be made , which was the purest mettal and fittest for sound , to signifie also the purity and zeal required in Gods ministers , The tongue of the just is as choise silver , saith Solomon , Prov. 10. 20. That thou mayest use them for the calling of the assembly , and for the journeying of the Camps . ] Thus they were taught to depend upon God for all their attempts both in peace and warre . Vers . 3. And when they shall blow with them , all the assembly shall assemble themselves to thee , &c. ] That is , when they shall blow with both of them , as appears by the next verse , And if they blow but with one trumpet , then the princes , which are heads of the thousands of Israel shall gather themselves unto thee . Vers . 6. They shall blow an alarm for their journeys . ] That is , not for these two quarters onely before mentioned , but for the other also ▪ Vers . 8. And the sonnes of Aaron the priest s●all blow with the trumpets . ] The priests are appointed to be the trumpeters , that so the people might entertain the sound thereof as coming from God , and so assemble themselves as into Go●● presence , and go forth both in their journeys and battels , as in obedience to Gods command , and in faith believing and expecting his direction and assistance . Vers . 9. And if ye go to warre in your land against the enemy that oppresseth you , then ye shall blow an alarm with the trumpets . ] So it is said Numb . 31. 6. And Moses sent them to the warre a thousand of every tribe , them and Phinehas the sonne of Eleazar the priest to warre , with the holy instruments and trumpets to blow , in his hand ; and 2. Chron. 13. 12. And behold God himself is with us for our Captain , and his priests with sounding trumpets to cry alarm against yo● . And ye shall be remembred before the Lord your God , and ye shall be saved from your enemies . ] The sounding of an alarm with these trumpets , when they were to go forth to warre against their enemies , was to the people a sacred signe that God would assuredly take notice of their danger , and help them against their enemies ; and in these words now there is a promise of grace annexed to these signes , to wit , that when they did rightly use these trumpets in faith and obedience to Gods commandments , the Lord would remember them , and give them victory over their enemies . Vers . 10. Also in the day of your gladnesse , and in your solemn dayes , &c. ] Here is prescribed the last use they were to make of these trumpets , to wit , that they were to blow with them over their burnt-offerings and over th● sacrifices of their peace-offerings , upon all solemn festivall dayes : as first , when they kept any extraordinary day of rejoycing for any publick extraordinary mercie , which is called here the day of their gladnesse , such as was the day when the ark was carried into the temple , 2. Chron. 5. 12 , 13. and when the builders laid the foundation of the temple of the Lord in the dayes of Ezra , Ezra 3. 10. and secondly , upon all their set festivalls appointed by the law , as the feast of unleavened bread , the feast of tabernacles , &c. called here their solemn dayes ; and thirdly , on their new moons , in the beginning of every moneth , whence is that of the Psalmist , Blow the trumpet in the new moon , in the time appointed on our solemn feast-day , Psal . 81. 4. Now hereby was signified both their earnest desire that God would hear their prayers and accept of their sacrifices and also the inward joy and gladnesse of their hearts from their assurance that God in Christ would accept of them and their service : for which cause also afterwards the Lord by David and other prophets ordained other instruments also whereon the Levites played , as psalteries , harps , cymbals , &c. 1. Chron. 16. 5. David also and other holy men made psalmes and songs , which some of the Levites sung whilst others played on the instruments , 1. Chron. 25. 6 , &c. whence is that of the Psalmist , Psal . 89. 15. Blessed is the people that know the joyfull sound ; they shall walk O Lord in the light of thy countenance ; and therefore also it is said in the close of this verse , that this blowing of these trumpets over their sacrifices should be to them for a memoriall before their God : for hereby is signified bot● th●● if they performed this service in faith of Gods mercie with joyfull and glad hearts , the Lord would then remember them and accept of their service , and also that it should be to them a sacred signe to mind them and assure them that God would hear their prayers , and accept of their sacrifices . Vers . 11. And it came to passe on the twentieth day of the second moneth , &c. ] The Israelites came into the wildernesse of Sinai in the beginning of the third moneth of the first year , Exod. 19. 1. and now the cloud being taken up from off the tabernacle , and going into the forefront of their camp , they went out of the wildernesse on the twentieth day of the second moneth in the second year , about six dayes after those men had kept the Passeover that being defiled by the dead could not keep it at the appointed season , whereof Moses spake before , chap. 9. 6 , &c. So that hereby it is evident that they stayed in this wildernesse of Sinai a full year wanting nine or ten dayes : and though there be here onely mention made of the taking up of the cloud , which was the signe that they were to be gone thence ; yet withall God spake unto them to remove , Deut. 1. 6 , 7 , 8. The Lord our God spake unto us in Horeb , saying , Ye have dwelt long enough in this mount ; turn you and take your journey and go into the land of the Amorites , &c. and thus both by word and signe God called them from Sinai , the place of bondage , by reason of the law there given , Gal. 4. 24 , 25. unto the land of promise , which figured the state of grace and freedome by Jesus Christ . Vers . 12. And the children of Israel took their journeys out of the wildernesse of Sinai ; and the cloud rested in the wildernesse of Paran . ] To wit , in a place of this wildernesse which by occasion of the following story was called Kibroth-hattaavah ; and in this wildernesse they journeyed along time , and in severall places of it pitched their tents ; and therefore it is said again , Numb . 12. 10. that they pitched in the wildernesse of Paran . Vers . 14. In the first place went the standard of the c●mp of the children of Judah according to their armies . ] When they rested any where they pitched their tents in foure quarters about the tabernacle , but removing they march in order one after another as is here expressed . Vers . 17. And the tabernacle was taken down . ] To wit , the priests having first with vails and clothes covered the ark , and other holy things , as was enjoyned , Numb . 4. 5. And when the camp setteth forward , Aaron shall come and his sonn●s , and they shall take down the covering vail and cover the ark of the testimony with it . This taking down and setting up and removall of the tabernacle signified the instability of that legall figurative worship which Christ at his coming was to abolish , Heb. 12. 27 , 28. And this word , yet once more , signifyeth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken may remain : Wherefore we receiving a kingdome which cannot b● moved , let us have grace , &c. and also the unsettled estate of the Church and all the members thereof in the wildernesse of this world . See 2. Cor. 5. 1 , 4. For we know that if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternall in the heavens : for we that are in this tabernacle do groan being burdened , not for that we would be unclothed , but clothed upon , that mortality might be swallowed up of life . See also 2. Pet 1. 14. Vers . 21. And the Kohathites set forward bearing the Sanctuary . ] That is , th● holy things of the tabernacle , but the ark went foremost , vers . 37. Vers . 22. And the standard of the camp of the children of Ephraim set forward according to their armies . ] So that the Sanctuary went immediately before them , unto which the Psalmist seemeth to have reference , Psal . 86. 3. Turn again , O God , and cause thy face to shine and we shall be saved . Vers . 25. And the camp of the children of Dan set forward , which was the rereward of all the camps , throughout their hosts . ] Who had most souldiers next Judah , as we may see chap. 2. 31. Thus the Sanctuary had the middest , the most safe and honourable place : the greatest camp went foremost , the next in greatnesse went hindmost , to defend it against enemies before and behind . But the Lord himself was he that went before , and was the rereward behind , as the Prophet speaks , Esai . 52. 12. For the Lord will go before you , and the God of Israel will be your rereward . Vers . 29. And Moses said unto Hobab the sonne of Raguel , the Midianite , Moses father in law , &c. ] Some conceive that it is Raguel the Medianite , and not Hobab that is here called Moses father in law , even the same that is elsewhere called Reüel Exod. 2. 18. and Jethro , Exod. 3. 1. and that Hobab , to whom Moses now spake , being the sonne of this Raguel or Jethro was the brother in law of Moses , who stayed still with Moses at mount Sinai after their father Reguel or Jethro was returned home to his own countrey , Exod. 28. 27. But because Hobab is elsewhere expressely called , according to our translation , the father in law of Moses , Judge 4. 11. it must needs be he also that is here also called Moses father in law , even the same that is in Exodus called Jethro and Reüel , and that Raguel the Midianite was his father , as is noted before upon Exod. 3. 1. And if it be objected that Jethro the father in law of Moses departed from him before , Exod. 18. 27. to this I answer , as before in the note upon that place , that though his going from Moses be mentioned there , yet it was not till now that he left him , when both Moses and the Israelites were to depart mount Sinai . Vers . 31. Leave us not , I pray thee , &c. ] That is , go not away from us , or if thou goest away return again , Though Moses had lived fourty years about these parts , yet knowing the difficulties they were likely to meet with in their passage through the wildernesse , he much desired the stay of Hobab with them , who knew the countrey farre better then himself , and might be a great help unto them , and therefore he presseth him again to stay with them , that he might be to them in stead of eyes , that is , that he might shew them how they might best advantage themselves in disposing their camp . And indeed though the●e was no need of his help to lead them and shew them which way they should go , because the pillar of the cloud and the ark went before them to lead them their way , yet many other wayes Hobab might be helpfull to them , as by telling them when they were to stay in any place , where they might have water for their camp , where there was most danger of being assayled by the neighbouring nations , and in many other particulars : whether Hobab yielded hereupon to stay with Moses , it is not expressed ; yet because there is no mention made here of a second denyall , it is generally conceived that he did stay . But because it is expressely said , Exod. 18. 27. that this Hobab or Jethro the father in law of Moses was dismissed by Moses and returned again into his own land , it seems more probable that he did now return home to his countrey , as is there said . But yet that he returned again , or at least that some of his posterity were deputed in his room to go along with the Israelites , is most manifest and clear , because his posterity dwelt afterwards amongst the Israelites in the and of Canaan , as we may see , Judg. 1. 16. And the children of the Kenite Moses father in law , went up out of the cit●e of palmtrees , &c. and again , Judges 4. 11. Heber the Kenite was of the children of Hobab the father in law of Moses . Vers . 33. And they departed from the mount of the Lord three dayes journey . ] They travelled three dayes together without resting ( for because the cloud stayed not they might not stay ) which seems to have been the cause of their complaining , chap. 11. ver . 1. And the ark af the covenant of the Lord went before them in three dayes journey , to search out a resting place for them . ] The Hebrew word signifieth went in their faces or sight , which it might do , and yet be in the middest of the armies , carryed amongst the other holy things by the sonnes of Kohath , ver . 21. and so the most expound it , it went before them , that is , in their sight as their guide ; for when the cloud stayed , then the priests stayed with the ark , and upon the stay of the ark all the armies stayed . But I see no reason why we may not think the ark went before in the forefront of their armies , though the other holy things went in the midst , as ver . 21. to wit , together with the cloud , and that to search out a resting place for them , a place convenient to pitch their tents where they might have water and pasture for their flocks , &c. CHAP. XI . Vers . 1. ANd when the people complained , it displeased the Lord. ] The word in the originall ( here translated complained ) may also be rendred as it is in the margin , were as it were complainers , and so may intimate that they did onely secretly begin to murmur and mutter , and not break forth into such an open complaint as afterwards they did at Kibroth Hattaavah , when they lusted for meat . Indeed many Expositours understand this and that afterwards mentioned , ver . 4. of one and the same murmuring , which they say is first summarily set down here , and afterwards more particularly related in the sequele of the chapter , and especially because , Psal . 78. 19 , 20 , 21. the fire that now devoured the people is mentioned , as the punishment of their lusting for flesh , They said , Can God furnish a table in the wildernesse ? Therefore the Lord heard this and was wroth ; so a fire was kindled against Jacob , and anger also came up against Israel . But in that Psalm it is evident that the severall passages of their murmuring are not related historically in order , but many things are promiscuously inserted here and there . However evident it is that the murmuring for flesh , mentioned ver . 4. was another from this , because it is said here that they wept again , and besides that was done at Kibroth Hattaavah , this at Taberah . The cause of their present complaining indeed is not expressed , but in all likelyhood we may conceive it was because they were weary of following the ark three dayes journey through the wildernesse together without intermission , whereof there was mention made in the latter end of the former chapter ver . 33. And the fire of the Lord burnt among them . ] That is , a fire sent from God : but whether it brake out of the earth , or from the pillar of fire , or were poured down upon them from heaven , it is not expressed . And thus their fiery tongues were punished with fire . And consumed them that were in the uttermost parts of the camp . ] This is aded , to let us see how the whole army escaped when God sent a fire amongst them , it was because the fire brake out onely upon the uttermost parts of the camp ; and withall it may imply the cause of the punishment , because by these words it seems probable that in the uttermost parts of the camp the sinne began , amongst those that were faint and wea●y with travel , as in Deut. 25. 18. How he met thee by the way , and smote the hindmost of thee even all that were feeble behind thee , when thou wast faint and weary : and he feared not God ; and upon them therefore the judgement did principally fall . Vers . 2. And the people cried unto Moses . ] The reasons why they ranne to Moses for his intercession may be these : 1. the sudden terrour of the plague ; 2. the guilt of their own consciences stopping their mouthes ; 3. the opinion they had of his holinesse and speciall interest in God ; 4. because their repining against him , who was Gods instrument in leading them along , they might think was now punisht , and the●efore they come and desire him to forgive them , and pray for them . Vers . 3. And he called the name of the place Taberah . ] This name imposed upon the place where the fire brake out , shews that it was not the same where they pitched their tents after their three dayes travel , which by occasion of the following story was called Kibroth Hattaavah , but rather some other place in the wayes they travelled thither when they were faint and weary , a little before they came to Kibroth Hattaavah . Vers . 4. And the mixt multitude that was among them fell a lusting , &c. ] What this mixt multitude was , see in the note upon Exod. 12. 38. Amongst them it seems the murmuring began , though the Israelites soon joyned with them in the sinne . Once before they murmured for want of meat , Exod. 16. 2. when upon their murmuring the Lord gave them both manna and quails ; but that was in the wildernesse of Sin , immediately after they were come out of Egypt , this was in the wildernesse of Paran , above a twelvemoneth after that , when not having any other food but manna from ●eaven , which now they began to loath , they murmured , and who , say they , shall give us flesh to eat ? where by flesh is meant fish as well as that which we more peculiarly call flesh , as is evident in the following words , We remember the fish which we did eat in Egypt freely ; and ver . 22. where Moses objects to the Lo●d , Shall all the fish of the sea be gathered for them to suffice them ; and so the Apostle speaks , 1. Cor. 15. 39. There is one kind of flesh of men , another flesh of beasts , another of fi●hes . Many indeed are of opinion that the Egyptians , at l●ast some of them , were strictly superstitious therein , used not to eat the flesh of ●heep , no nor leeks , onions and garlick , which they worshipped as Gods , according to the Poet ▪ Porrum & cepe nefas violar● a● frangere morsu . O sanctas gentes quibus ha● nascuntur in hortis Numina ! lanatis animalibus abstinet omnis Mensa , nefas illic foetum jugulare capellae . But however the Israelites did use to eat of them freely , and wanting them now , therefore they murmured against Moses and against the Lord. Vers . 6. But now our soul is dryed away . ] That is , we languish and pine away , having nothing to cat that will either nourish us or satisfie our appetite : for the soul is often put for the body , or the whole man , or for the appetite or desire after meat drink and other things . Vers . 7. And the manna was as coriander-seed , &c. ] See the note upon Exod. 16. 31. it was therefore pleasant to the eye , delightfull to the taste , and was fit to be dressed severall wayes , and therefore not to be thus loathed and despised . Vers . 10. Then Moses heard the people weep throughout their families , every man in the doore of his tent . ] That is , openly , as desiring to make known their discontent , and to stirre up discontent in others also that should heare their complaints . Vers . 15. And let me not see my wretchednesse . ] That is , let me not see my self slain by the people in a shamefull and disgracefull manner , or rather let me not live to see my self thus miserable : for it is all one as if he had said that it were better for him to be killed out of hand , then living to see so many heart-breaking miseries continually befalling him day after day . Vers . 16. And the Lord said unto Moses , Gather unto me seventy men , &c. ] Though the speech of Moses to the Lord in the foregoing verses were so full of distemper & passion , yet the Lord commiserating his condition commands him here to chuse and gather together seventy choice men of the elders of Israel , whom he knew to be elders of the people , and officers over them , that is , whom he knew to be not onely elders in regard of their years , but also men of singular gravitie and wisdome , and for that chosen to be governours over the people ; and these were by Gods appointment ( which the better to testifie they were to be presented before the tabernacle ) to undertake the government as helpers to Moses , that so his burthen might be the lesse . Indeed once before upon Jethroes counsel there were certain men chosen to be rulers and judges over the people , for the case of Moses , Exod. 18. 25 , 26. But those were onely chosen to determine of small matters , but these now were to be judges in the greatest and most difficult causes , both of religion and civil affairs , which were formerly wholly referred to Moses , and were therefore chosen amongst those that were already in those inferiour places of government , because by reason of their experience therein they were the fitter to be imployed in the weightier works . And this many conceive was the originall of that great councel of the Jews , which they called their Sanhedrin , and was continued amongst them till Herods dayes . Vers . 17. And I will take of the spirit which is upon thee , and will put it upon them . ] That is , I will give of the same spirit to them , which I have given to thee . It is not to be thought , that there was now any impairing of Moses gifts , as some conceive ; for how could the joyning of these with him be then any advantage to him , or where do we find any thing in the following story that argues the least abatement in the gifts of Moses ? but becau●e the Lord intended to give the same gifts to them , which he had given to Moses , as if some part of Moses spirit dwelt now in them , therefore is this expression here used , I will take of the spirit which is upon thee , and will put it upon them . Vers . 18. Sanctifie your selves against to morrow , and ye shall eat flesh , &c. ] The originall word doth sometimes signifie to prepare , and so might intend that they should prepare themselves for the receiving of the flesh which God would give them the next day in abundance . But being rendred sanctified , it must needs be meant of a religious preparing themselves , but may be spoken either ironically , onely thereby to glance at the sordid basenesse of their spirits , and their indisposition to receive any such provision from God , as if he should have said , God will make you a feast to morrow , and you are in a goodly temper for such a businesse ; or else as a serious exhortation ▪ that they should addresse themselves to receive with pure and good hearts this mercy of God , being also legally prepared according to those times by washing their garments . For because the working of such miracles was a signe of Gods speciall presence , therefore before such miraculous works they were called upon thus to sanctifie themselves . Vers . 21. And Moses said , The people amongst whom I am are six hundred thousand footmen , &c. ] See chap. 2. 32. Vers . 23. And the Lord said unto Moses , Is the Lords hand waxed short , &c. ] God here winks at Moses his distrust ▪ and bears with his weaknesse ; but when he was not instructed and bettered by Gods patience , and the experience he had day●y of Gods al-sufficiencie , he is afterwards punished . See Numb . 20. 12. And the Lord spake unto Moses and to Aaron , because ye believe me not to sancti●ie me in the eyes of the children of Israel , therefore ye shall not bring this congregation into the land which I have given them , and that esp●cially because then too he shewed his distrust before the people . Vers . 24. And gathered the seventy men of the elders of the people and set them round about the tabernacle . ] That is , he appointed them to come before the Lord at the doore of the tabernacle , though two of them , ver . 20. did not come as they were appointed . Now this presenting them before the tabernacle was both to put them in mind that God had set them apart to this work of government , and therefore they should be carefull to carry themselves uprightly and well , as they would answer it before his tribunal who had put them in their places , and bestowed his spirit upon them to make them fit for their employments ; as also , to teach the people to acknowledge them in their places , as set over them by God. Vers . 25. They prophecied and did not cease . ] They were not now created prophets , but had onely at this time a gift of prophecy wrought in them by the spirit , that it might be a seal both to them and to the people that God had called them to this office , and would furnish them with such gifts as were requisite for their places , as it was with Saul being newly anointed King , ● . Sam. 10. 10 ▪ And the spirit of God came upon him , and he prophe●ied among them . And by prophecying here is meant , either that they foretold things to come , or rather that they spake unto the people concerning the wonderfull works and secret mysteries of Gods truth , and that in such a manner that they might be easily discerned to speak as men inspired with the spirit of God : for thus this word prophecying is sometime used for declaring the word of God unto the people ▪ 1. Cor. 14. 3. Exod. 7. 1. And Aaron thy brother shall be thy Prophet . Gen. 20. 7. Now therefore restore the man his wife , for he is a Prophet ; and for setting forth the praises of God in songs and psa ms , as 1. Chron. 25. 13. Thus these men prophecyed and did not cease , that is , they continued all the day prophecying without intermission , as is also expresly mentioned of Saul , 1. Sam. 19. 24. And prophecyed b●fore Samuel in like manner , and lay down naked all that day , and all that night : and this is added because their continuing so long in this supernaturall work did much adde to the confirmation of their calling . Vers . 26. But there remained two of the men in the camp , &c. ] Severall reasons may be conceived why these two men came not with the rest being inrolled by Moses amongst the seventy that were now to be joyned in commission , as assistants to him ; for either they might not be found when warning was given , or rather , as Sa●l afterwards did , 1. Sam. 10. 22. they might hide themselves ▪ or forbear to go , not as contemning Gods command ( for then it is not likely that they should have had the same gift of the spirit with the others ) but as distrusting their own sufficiency . However Gods secret providence was the chief cause of it , who had determined by this means to make the miracle the more remarkable , that all the people might plainly see they were called of God. Vers . 28. My lord Moses forbid them . ] This Joshua spake of envious zeal for his Master Moses , as appears by Moses answer , vers . 29. enviest thou for my sake ? yet not so much , as I conceive , because the eminency of these through their gifts of proph●cie would obscure the eminencie of his master Moses ( for then he had as much reason to have spoken against the other as against these two ) as because they did it as it were of their private authority without any dependency upon Moses , which was manifest in the other , because by Moses appointment they came and received this gift and authority from God , whereas these two by staying away seemed to refuse to have any dependency upon him . Vers . 31. And there went forth a wind from the Lord and brought quails from the sea , &c. ] That is , God by his almighty power did cause a strong wind to blow from the seaward , and therewith brought a multitude of quails amongst thm , and round about the camp . What sea it is that is here meant is not of any great consequence to know ; yet most probable it is that they came from the red sea , because that lay Southward of the Israelites camp at present , and the Psalmist saith that these quails were brought in with a Southeast wind , Psal . 78. 26. He caused an East wind to blow in the heaven , and by his power he brought in the Southwind . He rained flesh also upon them as dust , and feathered fowls like the sand of the sea . Once before the Lord did thus miraculously f●ed them with quails , Exod. 16. 13. But that was in the wildernesse of Sinne , in the second moneth after their departure out of Egypt ; but this was in the wildernesse of Paran , about a year after that . Vers . 31. And as it were two cubits high upon the face of the earth . ] Most Expositours understand this of their flying but two cubits above the ground , whereby it came to passe that they were easily taken . But I think it unquestionable that the quails lay upon the ground two cubits thick : first , because of the clause before , where there is mention of letting them fall by the camp ; secondly , because of that phrase . Psal . 78. 27. He rained flesh upon them as dust , &c. thirdly , because the Israelites are said to gather them , not to catch them ; fourthly , because otherwise this should not set forth the miraculous abundance of them , which is plainly the drift of this description of the miracle . And yet I think not that the ground was all over covered two cubits thick , as farre as a dayes journey reached round about the camp ( for where then did they spread them abroad , when they had gathered them ) but that they lay here and there scattered , the heaps being in many places two cubits thick . Vers . 32. He that gathered least gathered ten homers . ] That is , a hundred bushels : for an ephah was near the same with our bushel , and an homer contained ten ephahs , Ezek. 45. 11 , 14. The ephah and the bath shall be of one measure , that the bath may contain the tenth part of an homer , and the ephah the tenth part of an homer : and indeed hereby we may see how miraculously abundant this flight of quails was , which makes the Psalmist say that God rained flesh upon them as dust , and feathered fouls as the sand of the sea , Psal . 78. 27. And they spread them all abroad for themselves round about the camp . ] To preserve them from putrifying : to which end it is likely that they used art also in salting and drying them , or else they were as miraculously preserved as sent , for they eat of them a moneth together . Vers . 33. And while the flesh was yet between their teeth , &c. ] It is evident in the twentieth verse of this chapter that the people did eat of these quails a moneth together ere the wrath of the Lord brake out against them ; and therefore we may well conceive that it is thus expresly noted that the wrath of the Lord was kindled against the people , and that he smote them with a very great plague , while the flesh was yet between their teeth , ere it was chewed , to imply , first , the insatiable greedinesse of the people , who after a moneths feeding on these quails were still so eager upon them ; secondly , how opportunely the Lord punished them , that they might see the Lord punished them for lusting after flesh , and for their murmuring against Moses because they had it not , he made the very flesh they had desired to be the cause of their destruction , and while they were glutting themselves with these dainties they lusted after , his wrath brake forth upon them ; and thirdly , how fully he made good what he had before threatned , vers . 20. that they should eat flesh till it came out of their nostrils , and it became loathsome unto them . What this great plague was wherewith God smote them , it is not expressed ; but it may seem probable by the expressions here used that the Lord caused them to surfet of this their feeding without fear , and so hereof many of them dyed . CHAP. XII . Vers . 1. ANd Miriam and Aaron spake against Moses because of the Ethiopian woman , &c. ] Miriam is here named first , and that , as it may be probably conceived , because she it was that began the quarrell , and Aaron was stirred up by her ; and therefore also afterwards we see that she onely , not Aaron , was ●tricken with leprosie . However by the providence of God doubtlesse it was ( the better to clear it that Moses was exalted by Gods speciall favour , not by any compa●t amongst themselves ) that his own brother and sister did thus rise up against him . What the ground or occasion of that quarrell was may seem questionable : onely thus much is more then probable , first , that one main ground of their quarrell was their envy at the preheminence of Moses above them , as appears by that their expostulation , vers . 2. Hath the Lord indeed spoken onely by Moses ? Hath he not spoken also by us ? Because Miriam was a prophetesse , Exod. 15. 20. and Aaron the high priest , and imployed by God together with Moses in fetching the Israelites out of Egypt , therefore they grudged that the supreme power of government should be solely in Moses . And perhaps this envy was newly stirred in Miriam , because she being a prophetesse was not one of those seventy , of whom mention is made in the foregoing chapter , that were chosen to be assistants to Moses in the government of the people . And secondly , that whatever was the cause of this their quarrell against Moses , yet the onely cause they alledged was that he had married an Ethiopian woman or a Cushite ( as it is in the margin ) not one of Abrahams holy stock : and this was doubtlesse no other but Zipporah the Midianitesse ; for of her death we reade not , and ordinarily in the Scriptu●es the Midianites and other neighbouring nations that inhabited Arabia , Cush his land , are called Cushites or Ethiopians , as Hab. 3. 7. I saw the tents of Cushan ( or Ethiopia ) in affliction , and the curtains of the land of Midian did tremble . Vers . 2. Hath the Lord indeed spoken onely by Moses ? hath he not spoken also by us ? ] That is , have not we the gift of prophecy as well as he , and what reason then that he should be all in all who hath matched himself to one that is a stranger to the holy seed of Israel ? Vers . 3. Now the man Moses was very meek , &c. ] Implying that first , he had given them no cause thus to quarrell with him ; and secondly , that he was now content to swallow these affronts patiently , and made no complaint , but the Lord took his cause in hand . Nor is it strange that Moses should thus commend himself , if we consider that he did it by the immediate inspiration of the holy Ghost , that his meeknesse might be a pattern for the Church in all ages ( and therefore elsewhere we see also that he relates his sinnes and weaknesses ) and thus also doth S. Paul speak of himself , as 1. Cor. 11. 1. Be ye followers of me , even as I also am of Christ , and 2. Cor. 11. and 12. But withall it may be held without wronging the authority of Moses writings , that here and there by Joshua , or some other of the prophets after him , some passages were inserted , which Moses himself wrote not , such as that , Deut. 34. concerning the death and buriall of Moses . Vers . 5. And the Lord came down in the pillar of the cloud , and s●ood in the doore of the tabernacle , and called Aaron and Miriam . ) Before God had commanded Moses and Aaron and Miriam , vers . 4. to come all three together to the tabernacle of the congregation , where being all three together , and the cloud being withall descended to the doore of the tabernacle , the Lord now from thence calls to Aaron and Miriam to stand forth , both because he was now particularly to speak to them , and not to Moses , as also that this separating them from Moses might intimate their folly in going about to make themselves equall with him . Vers . 7. My servant Moses is not so , &c. ] That is , I do not make known my will to him so as to other prophets , in dreams and visions , but with him will I speak mouth to mouth , even apparently and not in dark speeches , and the similitude of the Lord shall he behold . But what is the meaning of this ? doubtlesse God is invisible . Col. 1. 15. No man hath seen God at any time , John 1. 18. nor can see him , 1. Tim. 6. 16. It is not possible for any mortall creature to behold the very essence of God , as he is in himself : even Moses himself could not so see the face of God , Exod. 33. 20. Thou canst not see my face ( saith the Lord to Mo●es ) for there shall no man see me and live : and secondly , neither could there be at any time presented to Moses any similitude or likenesse of Gods essence and being ; for no materiall visible thing can be a representation of the spiritall and invisible essence of God , To whom willye liken God , or what likenesse will ye compare unto him ? saith the prophet . Esa . 40. 18. that therefore which is said here concerning the priviledge of Moses above all present and succeeding prophets , consists in two things : first , that God manifested not his will to Moses in d●eams and visions , as to other prophets , in both which they had onely imaginary representations set before the eye of their minds , but that he spake to him with an audible voice out of the cloud and out of the tabernacle , and that he did oftentimes appear to him in a visible shape , and spake to him in a familiar manner , mouth to mouth , as one friend should speak to another , and had at times discovered to him more of his glory then ever he did to the eye of mortall man , as we see in that story of his seeing Gods back-parts , Exod. 33. 20. And then secondly , that when he spake to him , he did not make known his mind to him in obscure figurative expressions , as he did to the prophets , as when he told Ezekiel of a great eagle with great wings , &c. Ezek. 17. 3. but plainly and clearly , apparently and not in dark speeches , as it is here expressed . Vers . 9. And the anger of the Lord was kindled against them , and he departed . ] Not abiding their answer , which was a signe of great displeasure . Now this departing of the Lord w●s by removing the signe of his presence , the cloud , out of which he had spoken to them , as it is explained in the following words , vers . 10. And the cloud departed from off the tabernacle . Nor yet did the cloud remove away from the tabernacle ( for when it did so , that was a signe that the people were to remove ) but it removed from the doore of the tabernacle whither it did usually descend when God meant to speak unto them , and so rising up did hang over the tabernacle as at other times . Vers . 10. And behold Miriam became leprous white as snow . ] Though Aa●on joyned with Miriam in speaking against Moses , yet onely Miriam was punished , 1. because she began the quarrel ; and 2. because he was the high priest , and so the Lord would not strike him with leprosie , lest in his dishonour the priesthood should suffer , but chose rather to punish him in his sister . As for the leprosie wherewith Miriam was stricken , it did well answer her sinne , a virulent , envious , murmuring tongue being like a fretting leprosie that spreads where it comes , if it be not prevented to the infe●tion of many . And indeed how memorable a thing this was , we may see by the Lords putting them in mind afterwards of it , Deut. 24. 9. Remember what the Lord thy God did unto Miriam by the way , after that ye were come forth out of Egypt . Vers . 12. Let her not be as one dead , &c. ] Miriam stricken with this white leprosie was like a child ▪ that hath been sometime dead in the wombe , when it comes into the world ; the flesh of such a child will be white , putrified as if it were sodden , and half consumed , and so was Miriams . And though she were still alive , yet as one dead she was to be carried out from the communion of the Church , as one that must needs defile all that touched her , Numb . 5. 2. Command the children of Israel that they put out of the camp every leper ; and besides , this fretting plague would in the end have utterly consumed and killed her , if God had not healed her . Vers . 14. And the Lord said unto Moses , If her father had but spit in her face , should s●e not be ashamed seven dayes ? &c. ] God having immediately heard the prayer of Moses , and healed her , gives order notwithstanding that she should be shut out seven dayes from the camp . Indeed other lepers being cleansed were yet shut up by themselves seven dayes , but it was in the camp , Lev. 14. 8. And he that is to be cleansed , shall wash his clothes , and shave off all his hair , and wash himself in water that he may be clean : and after that he shall come into the camp , and shall tarry abroad out of his tent seven dayes . But , sayes the Lord , if her earthly father had in great displeasure spit in her face , she would have been ashamed to shew her face for a time ; and therefore much more is it fit in this cause , both as an expression of her shame and sorrow for that she had done ; and that his secluding her from others may be a reall instruction to all the people ▪ that he would have them take heed of being corrupted with the same sinne : now this expression of spitting in her face God useth , because spitting is a signe of anger , shame , and contempt . Job 30. 10. They abhorre me , they flee farre from me , and spare not to spit in my face . Isa . 50. 6. I hid not my face from shame and spitting ; and God by this punishment had shown his anger against her , and had poured shame and contempt upon her . Vers . 15. And the people journeyed not till Miriam was brought in again . ] But stayed mourning for her , which was a speciall honour unto Miriam above other lepers , for whom the people stayed not , Numb . 5. 2 , 4. Command the children of Israel that they put out of the camp every leper , &c. And the children of Israel did so , and put them out without the camp . Vers . 16. And afterwards the people removed from Haxeroth , and pitched in the wildernesse of Paran . ] Which I conceive to be all one as if he had said , and pitched again in another place ▪ but still in the wildernesse of Paran ( for that they came not now first into that wildernesse is evident , because it is said before , chap. 10. 12. And the children of Israel took their ioxrneys out of the wildernesse of Sinai , and the cloud rested in the wildernesse of Paran ) and the place where they pitched in this wildernesse is called Rithmah , chap. 33. 18. and Kadesh-Barnea , chap. 13. 26. Deut. 1. 19. which was close upon the borders of the land of Canaan . CHAP. XIII . Vers . 1. ANd the Lord spake unto Moses , saying , &c. ] In Deuteronomie it is said that the people desired that some might be sent to search the land . Thus therefore it was : When God had led his people from mount Horeb to Kadesh-Barnea , through the great and terrible wildernesse , and they were come to the mountain of the Amorites , Moses assembled the people , and encouraged them now to go up and take possession of the land which God had promised them , Deut. 1. 20 , 21. And I said unto you , Ye are come unto the mountain of the Amorites , which the Lord our God doth give unto us . Behold , the Lord thy God hath set the land before thee , go up and possesse it , the people already , no doubt , through i●fidelity beginning to fear the event , desire that first they might send some certain men not onely to search out the fertility and strength of the land , but also to take knowledge of the wayes and passages , rivers , fords and mountains , by which they were to go , ver . 22. Moses , not knowing their distrustfull hearts , likes well the motion , vers . 23. and consulted with God , who thereupon returned this answer here set down , yielding or giving way to their motion , but in displeasure , for their greater hurt , and that no question because of their present infidelity ; and appointing them to send men that might search the land of Canaan , even the land which God before had spied for them , Ezek. 20. 6. and searched out , Deut. 1. 33. Vers . 2. Of every tribe of their fathers shall ye send a man , every one a ruler among them . ] There was one sent of every tribe , that every tribe might be satisfied by a witnesse of their own ; and all Princes in their tribe , as most likely to be courageous , and that their testimony might be of more credit ; not of the baser sort , because the businesse was weighty . Vers . 6. Caleb the sonne of Jephunneh . ] His name signifieth hearty , and he brought Moses word again as it was in his heart , Josh . 14. 7. Vers . 11. Of the tribe of Joseph , namely of the tribe of Manasseh . ] Why is this clause prefixt before the tribe of Manasseh rather then Ephraim ? either because Manasseh was Josephs first-born , or rather onely as a hint of that priviledge which Joseph had : and so it is no more then if he had said , of that tribe which came of Josephs other sonne , namely of Manasseh , you shall send Gaddi the sonne of Susi . Vers . 16. And Moses called Oshea the sonne of Nun , Jehoshua . ] This name Jehoshua is elsewhere ordinarily written Joshua , and sometimes Jeshua , as Neh. 8. 17. and in Greek Jesus , as Acts 7. 45. where Stephen saith that the tabernacle of witnesse , made in the wildernesse , their fathers that came after brought in with Jesus into the possession of the Gentiles ; and Heb. 4. 8. If Jesus , that is , Joshua , had given them rest , then would he not afterward have spoken of another day ; and Jesus we know signifieth a Saviour Matth. 1. 21. Thou shalt call his name Jesus ( saith the Angel to Joseph concerning Christ , the sonne of the virgin Mary ) for he shall save his people from their sinnes : so that evident it is that this faithfull servant of God , who afterwards succeeded Moses in the government of Israel , and was now one of the spies sent to search the land of Canaan , was called Jehoshua or Joshua by Moses , to signifie that he should save his people from their enemies , the Canaanites , and bring them into the promised land , and should therein be a notable type of Christ , the onely Saviour of the world . But , may some say , Oshea , which was his former name , doth also signifie a Saviour ; and why then was his name changed ? I answer many reasons are given for this by Expositours , but the most probable is this , that by adding Jah , which is the proper name of God , Psal . 68. 4. contracted of Jehova ; or as some think by adding the first letter of Jehova , to Oshea , so to make his name Jehoshua , thereby was signified that he should not onely be a Saviour , but also the Lords Saviour , implying that he should by authority from God , and by the help and assistance of God , be the Saviour of his people , and therein also the more manifestly a type of Chri●t , who is the Lords anointed , and the Lord our righteousnesse , Jer. 23. 6. When his name was thus changed , it is not expressed : onely we see that he is called Joshua in the story of Moses before this , to wit , at the ●ight which he had with the Amalekites , Exodus 17. 9. Vers . 17. Get you up this way South-ward , &c. ] Or by the South , meaning the South part of the land of Canaan , which was nearest to them . Vers . 21. So they went up , and searched the land , &c. ] It may be probably thought that they went not all together , but divided themselves ; for going all together , they would have been suspected , neither could they have viewed the whole countrey in so short a time : and so they went quite through the land from one end to the other , that is , from the South to the North ; for so much is implyed in these words , so they went up and searched the land from the wildernesse of Zin , &c. for the wildernesse of Zin here spoken of , is not the wildernesse of Sin , that bordered upon Egypt , Exod. 16. 1. but a wildernesse called by a name much like , the wildernesse of Zin , which lay on the South of the land of Canaan , Numb . 34. 3. Joshua 15. 3. and Rehob and Hamath are cities that were on the utmost North part of the land , onely Rehob lay more towards the West-side of the land , and Hamath towards the Ea●●-side ; and therefore it is said that they searched the land unto Rehob , as men come to Hamath , because being come to Rehob they struck over East-ward from Rehob to Hamath , or because they searched all that Northern tract as men usually go from Rehob to Hamath . Vers . 22. And they ascended by the South and came unto Hebron , where Ahiman , &c. ] Having in the former verse generally related how the spies searched the land quite through from the South to the North , and from the West to the East , here Moses undertakes to relate ●ome particular passages that were most memorable either in their going out or coming back again , and so shewing how they went up by the South ( for there they entred the land ) he tells us how they came to Hebron , a citie in the South parts of Canaan , where Abraham and Isaac and Jacob with their wives were buried , and there they saw certain huge giants , Ahiman , Shesui , and Talmai , who were afterwards expelled thence , and slain by Caleb , Josh . 15. 14. and are here called the children of Anak , ether because they were indeed his son●es ( which seems most probable , because it is said , Josh . 15. 13. that Arbah , from whom Hebron was called Kiriath-arbah , or , the citie of Arbah , was the father of Anak ; or else because all giants were in those times called the children of Ana● . Now Hebron was built seven years before Zoan in Egypt . ] This declareth not onely the antiquity of Hebron , but also by consequence the goodnesse of the land . Vers . 23. And they came unto the brook of Eshc●l , and cut down thence a branch with one cluster of grapes , &c. ] Of admirable bignesse , which therefore they brought upon a staff betwixt two , that it might not be marred in the bringing . Vers . 26. And they went and came to Moses , and to Aaron , and to all the congregation of the children of Israel unto the wildernesse of Paran , to Kadesh . ] There was a city of the Edomites called Kadesh , chap. 20. 16. from whence the wildernesse by it was called the wildernesse of Kadesh , Psal . 29. 8. But this was another Kadesh , called usually Kadesh-Barnea , Deut. 1. 29. and Rithma , Numb . 33. 18. That Kadesh upon the borders of Edom was in the desert of Zin , chap. 10. 1. this was in the wildernesse of Paran : The next station after they went from that Kadesh was mount Hor , where Aaron dyed , and that was in the fourtieth year after the Israelites came out of Egypt , chap. 33. 37 , 38. but from this Kadesh they were appointed to turn back towards the red sea , chap. 14. 25. because they refused to enter the land of Canaan , and thereupon as God had threatned did wander eight and thirty years in the wildernesse , Deut. 2. 14. So that it is evident that this Kadesh , whither the spies returned , was not that Kadesh upon the borders of Edom , but another that was close upon the South parts of Canaan , where Moses and the congregation had stayed for them all the while they were search●ng the land . Vers . 29. The Amalekites dwell in the land of the South , &c. ] This their reckoning up of so many mighty nations with whom they must look to grappel , was purposely added to discourage the people from entring the land . As for the Amalekites , though they were not of the nations that inhabited the land of Canaan , yet the spies first mention them , because they border●d in the South parts close upon the land of Canaan , where the Israelites were to enter , and so were likely to come forth against them , and to withstand them with all their power : which they might the rather think because the year before , at their first coming out of Egypt , this nation had drawn out some forces against them to withstand them in their passage through the wildernesse , and had there fought with them . And the Canaanites dwell by the sea , and by the coast of Jordan . ] The sea here intended was not the mid-land sea , which was on the West of Canaan ; but the dead sea , which lay on the East of Canaan , where the river Jordan ran into it , as we may well conceive by that which seems most probable to be the drift of these words , to wit , that as they had told the people ▪ in the former words , of the Amalekites dwelling upon the South of Canaan , and the Hittites & Jebusites & Amor●tes dwelling in the mountains , that is , those mountains in the South of the land nigh unto the wildernesse where the Israelites now lay , thereby intending to let the people see that there would be no entring the land on the South , because of those mighty nations that would be there ready to oppose them ( as indeed it is said , Deut. 1. 44. that when afte●wards the Israelites would needs go up against Gods expresse command , The Amorites which dwelt in the mou●●ains ●ame out against them , and chased them as bees do ) so in these words , the Canaanites dwell by the sea and by the coast of Jordan , they intended further to shew the people that in case they should think to fetch a compasse about , and to enter into the East-side of the land , there they would be kept out by the river of Jordan , and the dead sea , which ran along on that side , and by the Canaanites ( one of the nations of the land so particularly called ) who dwelt by the sea and by the coast of Jordan , and so being a valiant and strong people would improve those advantages for the best defence of their countrey , and not suffer the Israelites to enter there . Vers . 30. And Caleb stilled the people before Moses , &c. ] And Joshua with him , chap. 14. 6 , 7. And Joshua the sonne of Nun , and Caleb the sonne of Jephunneh , which were of them that searched the land , rent their clothes . And they spake unto all the company of the children of Israel , saying , The land which we passed through to search it is an exceeding good land : yet now at first it may be Joshua advisedly held his peace , because he was Moses minister . However , for this it was that Moses made promise to Caleb concerning Hebron and the country adjoyning , Josh . 14. 9. And Moses sware on that day , saying , Surely the land whereon thy feet have troden shall be thine inheritance , and thy childrens for ever , because thou hast wholly followed the Lord my God. Vers . 32. The land through which we have gone to search it is a land that eateth up the inhabitants thereof . ] That is , a land wherein the people of the land are continually devoured , by reason of their bloudy warres , wherein they are ever involved either with their neighbours , or amongst themselves ; implying how little hope there was for them to prevail against such a fierce untamed people , and how little comfort they could expect , if they should drive out some of the inhabitants and plant themselves in their room , they should be sure to be eaten out with continuall warres . Look as formerly the Amorites had conquered the Moabites , Numb . 21. 28 ▪ 29. the Caphterims or Philistins had destroyed the Anims ▪ Deut. 2. 23. so it would be with them : and indced this very phrase was after used against this land , when the heathen had destroyed the Israelites in it , Ezek. 36. 13 ▪ 14. Thus saith the Lord God , Because they say unto you , Thou land devourest up men , and hast bereaved thy nations ; therefore thou shalt devoure m●n no more ▪ CHAP. XIV . Vers . 3. ANd wherefore hath the Lord brought us into this land , &c. ] Deut , 1. 27. this is more fully expressed , to wit , that they said , Because the Lord hated us he hath brought us forth out of the land of Egypt , to deliver us into the hand of the Amorite to destroy us . Vers . 4. And they said one to another , Let ●s make a captain , and return into Egypt . ] This above all discover●d their wonderf●ll rage and madnesse , if we consider , 1. the difficulties they must needs meet with in their return to Egypt ( for they could not expect to be fed with manna from heaven , nor the red sea to be divided before them again ) and 2. the scorn and ●ruell bondage they might well expe●t when they came thither : for if the Egyptians oppressed them so sorely before , how much more hardly were they like to deal with them now , even in remembrance of the death of their first-born , and the drowning of Pharaoh and his army in the red sea ? How farre they proceeded in this their wicked intention may not happely be expressed : but if they did no more but consult about it , observable then it is that these thesr evil purposes are counted to them as if they had been done by them , Neh. 16. 17. But they and our fathers dealt proudly , — And in their rebellion appointed a captain to return to their bondage . Vers . 5. And Moses and Aaron fell on their faces before all the assembly , &c. ] Either to pray unto God for them , as in Numb . 6. 22. or to testifie their great sorrow and astonishment of mind , or to intreat the people not to proceed in their rebellion : for now happely Moses spake that , Deut. 1. 29 , 30 , 31. Then I said unto you , Dread not , neither be affraid of th●m : the Lord your God which goeth before you , he shall fight for you , &c. Vers . 6. And Joshua the sonne of Nun , and Caleb the sonne of Jephunneh , which were of them that searched the land , rent their clothes . ] In signe of sorrow and detestation of those blasphemous speeches which the people had uttered against God. Vers . 8. If the Lord delight in us , then he will bring us into this land , &c. ] That i● , unlesse by this rebellion we provoke God so farre that he take no more delight in us . Vers . 9. For they are bread for us . ] That is , we shall easily consume and devour them , to wit , with the sword , according to that expression , Deut. 32. 42. I will make mine arrows drunk with bloud , and my sword shall devour flesh ; and this I conceive is opposed to that speech of the other incredulous searchers of the land , chap. 13. ver . 32. The land , through which we have gone to search it , is ● land that eateth up the inhabitants thereof . Their defence is departed from them , &c. ] In the Hebrew it is , their shadow is departed from them , but thereby is meant their desence , covert and protection , that whereby men are preserved from dangers , as the shadow g●ards a man from the scorching heat of the sunne , as Psal . 91. 1. He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty ; and Psal . 121. 5. 6. The Lord is thy keeper , the Lord is thy shade upon thy right hand . The s●nne shall not smite thee by day , nor the moon by night : and the meaning is , that God had now forsaken them , as appears by the following clause whic● is opposed against this , and the Lord is with us ; so that the aim of Joshua and Caleb in these words was to assure the people that however God had hitherto preserved them from being destroyed , because their iniquity was not then full ; yet now he had withdrawn his help from them , and would certainly give them up to destruction , and that they had no cause therefore to fear them , but might go boldly against them as against a naked people , left destitute of ●ll means to preserve and shelter them : for what are strong cities and high walls to defend a people whom God hath forsaken ? Vers . 10. And the glory of the Lord appeared in the tabernacle , &c. ] The Lord , seeing the danger his faithfull witnesses were in , did suddenly cause the cloud ( the usuall signe when God meant to speak to Moses concerning his people ) to descend upon the tabernacle , and that no doubt in a more glorious appearance then ordinarily , thereby to astonish the people , and to stop them in that furious attempt they were going about . Vers . 17. And now , I beseech thee , let the power of my Lord be great , according as thou hast spoken , saying , &c. ] Two severall wayes these words may be understood : first , of the power of God in carrying the Israelites into Canaan : and because this would be an act of wonderfull mercy in God , to do this for a people that had now so horribly rebelled against him , therefore the next words are added , according as thou hast spoken , saying , The Lord is long-suffering , &c. or secondly , of the power of God in pardoning their sinne , let the power of my Lord be great , that is , by pardoning this people now let it be seen how great thy power is in this regard , how able thou art to forgive a people that by so many sinnes and so exceeding great do still provoke thee . Nor need it seem strange that Moses , speaking of God after the manner of men , should make it an act of power to forgive , since the power of man is in nothing more seen then in overcoming his anger , and pardoning those whom he may destroy , according to that of Solomon ▪ Prov. 16. 32. He that is slow to anger , is better then the mighty ; and he that ruleth his spirit , then he that taketh a citie . Vers . 18. The Lord is long-suffering and of great mercy ▪ forgiving iniquity and transgression , and by no means clearing the guilty , &c. ] The drift of Moses prayer , and so also of his alledging these words , which the Lord had spoken concerning himself , being to procure of God that he would shew mercy to the Israelites , and not to poure out his wrath upon them as their sinne had deserved , it may seem strange that he should adde the last clause , that God would by no means clear the guilty , but would visit the iniquity of the fathers upon the children , &c. But for the resolving of this doubt , we must know , that these words being taken joyntly with those which went before do no way crosse the aim of Moses prayer , and that because he did not sue to God that he should not punish the sinne of this people , but onely that he would not utterly destroy them , as he had before threatened , vers . 12. and accordingly the drift of Moses plea in these words is this , That since God had said of himself that he was a long-suffering God , and that though he would by no means clear the guilty , &c. yet withall he was a God of great mercy , and ready to forgive the iniquities of his people , that he would now , according to this which he had said , deal with this people , namely , that he would in wrath remember mercy , and not sweep them quite away as dung from the face of the earth . Vers . 20. And the Lord said , I have pardoned according to thy word . ] That is , I will not destroy them all as one man , I will not cut off the whole nation as at first I threatned , but will onely punish these rebells , and leave their posterity to inherit the land , Vers . 21. But as truly as I live all the earth shall be filled with the glory of the Lord. ] This some understand of the glory which the Lord would get to himself by the just punishment that he would inflict upon this unbelieving and rebellious people , for their refusing to enter into that good land whereunto he had brought them ; others ag●in understand it of the glory he would get by the miraculous and glorious thing● that he would do for his people in carrying them into the land of Canaan : but I conceive that both may be best included : Moses had pleaded with God , that if he utterly destroyed this people , the nations would say that he was not able to bring them into the lan● . To this therefore the Lord answers , that he would not destroy them ▪ but would carry their posterity into the land which he had promised them , and that with working so many strange wonders , that all the nations of the earth that should hear of them should in every place , to the great glory of God , talk with admiration of the mighty power of God manifested in his doing such things , and of the great love that he bears to that people ; and yet withall he would magnifie his justice and severity against their sinne too , in cutting off all those that had now murmured against him before ever their posterity came to inherit the land : yea this last according to our translation seems chiefly intended , because this particle But , seems to oppose this sentence to that which went before , concerning his pardoning them , The Lord said , I have pardoned according to thy word . But as truly as I live all the earth shall be filled with the glory of the Lord. Vers . 22. And have tempted me now these ten times . ] That is , not once nor twice , but many times , as Gen. 31. 7. And changed my wages ten times : and Job 19. 3. These ten times have ye reproched me . It may also be taken properly , for now they had rebelled ten times : First at the red sea , Exod. 14. 11 , 12. Secondly , in Marah , Exod. 15. 23 , 24. Thirdly , in the wildernesse of Sinne , where manna and quails were given when they murmured for want of bread , Exod. 16. 2. Fourthly , when at the same time they kept of the manna till the morning , Exod. 16. 20. Fifthly , when they went out to gather manna on the Sabbath , Exod. 16. 27 , 28. Sixthly , at Rephidim , Exod. 17. 1. Seventhly , by the calf at Horeb ▪ Exod. 32. Eighthly , at Taberah , Numb . 11. 1. Ninthly , at Kibroth H●ttaavah , chap. 11. 4. And now the tenth time upon the searching the land . Vers . 24. But my ser vant Caleb , because he had another spirit with him . &c. ] The Lord having threatned in the former verses that none of the Israelites that had ●een his wonders in Egypt , &c. should ever see the land of Canaan , he now excepts Caleb , and promiseth that he should go into the land ▪ whereinto he went to search it , and that his seed should possesse it , to wit , Hebron and the land adjoyning . Josh . 14. 9. and that because he had another spirit with him , that is , he was courageous and bold , and was not of such a base cowardly spirit as the others were of , and followed the Lord fully to do that which God required . But why is not Joshua also named , seeing he also followed the Lord fully ? I answer ▪ the former judgement was pronounced onely against the people that were in their tents , amongst whom Caleb was , and therefore he was excepted : but there was no need to except Joshua , because he was not amongst the people ▪ but attended on Moses . Ve●s . 25. Now the Amalekites and the Canaanites dwelt in the valley . ] That is added , both to shew the mischief their sin●e had done them , for which they must now return when they were come to the very borders of the land , ready to enter into it ; as also to shew how necessary it was that they should presently be gone , now God had resolved not to carry them in , because they lay so near to the enemy : for the Amalekites and Can●anites dwelt , or , sat , i● the valley , that is , the valley beyond the mountain , at the foot whereof the Israelites now lay , see vers . 40 , &c. where by this word dwelt may be meant ▪ either that they had their continuall abode there , or rather that there they had gathered forces , and lay in wait for them : for so sometimes this word is used , for lying in wait , Josh . 8. 9. To morrow turn you , and get you into the wildernesse by the way of the red sea . ] In this they obeyed not neither , and being thereupon discomfited , stayed after this at Kadesh many dayes , Deut. 1. 46. and that as it is likely for the gathering up of their broken troups . Vers . 18. As ye have spoken in mine ears so will I do to you . ] That is , that which you wished to your selves shall now betide you : wherein he alludes to that which they had spoken , vers . 3. Would God we had dyed in this wildernesse . Vers . 33. And your children shall wander in the wildernesse fourty years , and bear your whoredomes , &c. ] That is , till they have made up the years of their wandring in the wildernesse from their coming out of Egypt full fourty years , so that in these fourty years the time past already since they came out of Egypt is included ; for one whole year and part of the second were past already , Deut. 2. 14. And the space in which we came from Kadesh-Barnea , untill we were come over the brook Sered , was thirty and eight years . Now in this the Lord saith their children should bear their whoredomes , because it was their fathers whoredomes , that is , their forsaking of God , that did bring this punishment upon their children . Vers . 34. And ye shall know my breach of promise . ] That is , you shall know to your cost what it is to charge me with breach of promise , as you have done by suspecting that I would not give you the land whither I had brought you , but meant to give you as a prey into the hand of your enemies ; you shall find to your cost that it was your infidelity , your not keeping covenant with me , and no● my breach of promise with you , that hath hindered you from the present enjoying of this land whither I had brought you . Vers . 37. Even those men , that did bring up an evil report upon the land , dyed by the plague before the Lord. ] That is , dyed by an extraordinary plague from the hand of God , either the pestilence threatned , vers . 12. or some other judgement , and that immediately , the cloud , the testimony of Gods presence , still remaining upon the tabernacle . And thus by the present judgement inflicted on them the people must needs be stricken with the more fearfull apprehension of the judgement that did abide them also , and therefore it is said , vers . 39. the people mourned greatly , having now indeed just cause to weep , whereas before , vers . 1. they wept causelessely . Vers . 41. And Moses said , Wherefore now do yo● transgresse the commandment of the Lord , &c. ] To wit , being first commanded of the Lord so to say . See Deut. 1. 42. And the Lord said unto me , Say unto them , Go not up , ne●ther fight , for I am not among you , lest ye be smitten b●fore your enemies . Vers . 43. For the Amalekites and the Canaanites are there before you . ] That is , on the top of the hill lying in readinesse to set upon you , and therefore are said to come down , vers . 45. Vers . 44. Neverthelesse the ark of the covenant of the Lord , and Moses depart●d not out of the camp . ] The ark removed not but at the removall of the cloud , Numb . 9. 15. which God not taking up now he shewed thereby his dislike of their enterprise . Moses therefore obeying the Lord would notgo with them ; so they went without the Lord , without the signes ofhis grace , and company of his ministers . Vers . 45. Th●n the Amalekites came down , and the Canaanites which dwelt in that hill , and smote them , and discomfited them even unto Hormah . ] That is , the Amorites , the posterity of Canaan , Deut. 1. 44. And the Amorites which dwelt in that mountain came out against you , and chased you as bees do . After this discomfiture the Israelites returned and wept before the Lord , but he would not hear their voice , nor give ear unto them . So they abode in Kadesh many dayes , Deut 1. 45. Now for Hormah , whither the Israelites were chased , it was a place afterwards so called upon occasion of the Israelites destroying the Canaanites there , chap. 21. 3. CHAP. XV. Vers . 1. ANd the Lord spake unto Moses , saying , Speak unto the children of Israel , &c. ] In this chapter the Lord enlargeth and explaineth some laws formerly delivered . And it is most likely that this was delivered in the order as here it is set down , within some short time after their departure back from Kadesh toward the red sea , and that purpo●ely to chear up the people with hope of Gods reconciliation , that he had not utterly cast them off , but would again smell the sweet savour of a sacrifice from them , and perform the promises made to them : to which end also there is a particul●r mention made that they should observe these directions given them when they c●me into the land of Canaan . Vers . 2. When ye be come into the land of your habitations , which I give unto you , &c. ] This law is to shew what meat-offerings and drink-offerings were alwayes to be offered together with their sacrifices , whereof part was burnt upon the altar , as accessories and appurtenances thereto belonging ; for the understanding whereof we must note , that whereas there are two sorts of these offerings by fire , mentioned vers . 3. that were to have these accessory meat-offerings and drink-offerings , to wit , a burnt-offering or a sacrifice , by sacrifice there is meant onely the sacrifice of peace-offerings , as in many other places besides . And indeed unlesse it be i● the sinn●-offering that was offered at the cleansing of the Leper , Levit. 14. 10. we do not any where reade that there was any meat-offerings appointed for sinne-offerings , b●t onely for burnt-offerings and peace-offerings ( whence we see that these two onely are mentioned i● this place ) the reason whereof , I conceive , was this , because the end of the sinne-offering ▪ which was to make atonement for the humbled sinner , and the end of the meat-offering , which was to testifie the joy and gladnesse of their thankfull hearts , did not so well agree ; and it would not therefore be so proper to joyn them together : and secondly , that there are severall quantities of meat and drink-offerings here appointed : as first , for a lamb or kid , vers . 4 , 5. or secondly , for a ramme , ver . 6 , 7. or for a bullock , ver . 8 , 9 , 10. for according as the sacrifice was greater o● lesse so must also the meat and drink-offering be more or lesse , so there might be a proportion betwixt them . Now concerning the measure of an hin , and other things observable concerning these meat-offerings , see what is noted before upon Exod. ●9 . 41 , &c. Vers . 15. As ye are so shall the stranger be before the Lord. ] That is , God will make no difference betwixt you and the strangers that have embraced the same religion with you : his sacrifices and yours shall be alike acceptable to God ; and therefore as there is no difference in the Lords acceptation , so neither in the manner of their offering them . In civil things there was not one Law both for Israelite and stranger , but before the Lord ▪ that is , when they came into Gods presence to perform the duties of Gods worship , as the Israelites were , so were the strangers , that is , there was one Law for them both . Vers . 20. As ye do the heave-offering of the threshing-floore , so shall ye heave it . ] That is , about the same quantity that ye offer of your first corn , shall ye offer of you● dough , and both shall be offered with the same ceremonies . Vers . 21. Of the first of your dough ye shall give unto the Lord an heave-offering in your generations . ] That is , to the priests , as the Lords receivers : for the first-fruits were their portion , Ezek. 44. 30. And the first of all the fruits of all things , and ev●ry oblation of all of every sort of your oblations , shall be the priests , &c. Vers . 22. And if ye have erred , and not observed all th●se commandments , &c. ] There is a Law given concerning the expiation of a sinne ignorantly committed by the whole congregation , Levit. 4. 13. But there is a manifest difference betwixt this and that : There the Law speaks of doing that which should not be done , here , of not doing all which should be done ; there the sacrifice which the congregation should bring is onely a bullock for a sinne-offering , here they are willed to bring a bullock for a burnt-offering , and a kid of the goats for a sinne-offering ▪ And the ground of this difference I conceive is this , because that Law concerned sinnes of doing evil forbidden , this onely concerns the sinne of neglecting those ceremoniall duties commanded by the Law , which may be the more readily yielded if we consider the occasion of inserting this Law in this place . Having spoken of the first-fruits , of the first of their dough , he immediately added this Law , to shew what should be done in case any of those things concerning the externall worship of God , either first-fruits or any other thing that ought to be brought to the priests and to the tabernacle , were om●tted either by the congregation or particular persons . Vers . 25. And the priests shall make an atonement for all the congregation of the children of Israel , &c. ] Or , for every congregation ; whereby may be implyed the severall tribes , cities , towns and synagogues . Vers . 30. But the soul that doth ought presumptuously , &c. ] This Law for the cutting off , that is , the putting to death , of those that do ought presumptuously , must be understood onely of the same offences for which the foregoing sacrifi●cs were appointed when they were ignorantly committed , to wit , of offences committed against the worship enjoyned by the ceremoniall Law , as it is noted before upon vers . 22. In these things the soul , that is , the man , that did ought presumptuously , that is , not of ignorance , inadvertencie or infirmity , but willfully and boldly , purposely and openly , as in an advised contempt of Gods Law , and of those duties of his publick worship in the Law of God enjoyned , he was to be cut off , and that because he did thereby reproch the Lord , this being all one as if he should fay that God was not to be regarded , or that his judgements were not worthy his fear . Vers . 32. And while the children of Israel were in the wildernesse , they found a man that gathered sticks upon the Sabbath day , &c. ] At what time in their wandring through the wildernesse this happened , which is here related , it is not expressed . But I conceive it is inserted as an instance or example how the foregoing Law was put in execution , concerning those that did presumptuously transgresse and refuse to conform themselves to the Law in the outward duties of Gods worship and service , so that his punishment was for the willfull contempt of that Law. Vers . 34. And they put him in ward , because it was not declared what should be done to him . ] That the Sabbath-breaker was to die , they knew , see Exod. 31. 14. and 35. 2. but by what death he should die , or whether this gathering of sticks made him obnoxious to that sentence , that they were not fully resolved in : Evident it seems it was that he had done it presumptuously , yet it was doubtfull whether this fact were within the compasse of that Law or no. And therefore Moses inquires , not willing to take away his life without certain direction from the mouth of God. Vers . 38. Speak unto the children of Israel , and bid them that they make them fringes , &c. ] The main end of these fringes was to put them in mind of the commandments of God , as it is afterwards expressed , ver . 29. that every time they looked upon their garments , and saw those fringes , they might by the help of this memoriall remember that they were Gods peculiar people , consecrated to his service , and bound to his Laws , and therefore might not walk , as others , after their own wayes : and therefore it was that the Pharisees , to the end they might seem religious above others , did make the fringes on their garments so very broad , Mat. 23. 5. They enlarge , saith our Saviour , the border of their garments , or , the fringes of their garments , for so the originall word may well be translated . Yea , and our Saviour himself did conform himself to this Law , as appears , Luke 8. 44. where it is said , that the woman that had the issue of bloud touched the border , or , the fringe , of his garment . And that they put upon the fringe of the borders a ribband of blue . ] This heaven-coloured ribband taught them the heavenly affection they should have to all the Law , and how holy their conversation should be . Vers . 39. And it shall be unto you for a fringe , that ye may look upon it , &c. ] That is , this is the end of making these fringes , that ye may look upon them and remember all the commandments of the Lord , and do them , that is , that the sight of this fringe may put you in mind to keep them , and that ye seek not after your own heart , and your own eyes , after which you use to go a whoring , that is , that ye may not find out any superstitious in ventions of your own devising in my worship ( which who so doth goes a whoring from God ) but may content your selves with that which is prescribed by the Law. So that this was more particularly the end of these fringes , that they might be restrained from their own devices in the worship of God , and kept to the direction of his Law. CHAP. XVI . Vers . 1. NOw Korah the sonne of Izhar , the sonne of Kohath , the sonne of Levi , &c. ] Moses here names the ring-leaders in a dangerous insurrection that was made against him and Aaron his brother . Korah is set in the first place , as the first mover of this sedition , which is therefore called the gainsaying of Core , Jude 11. and ver . 23. because it was all occasioned by him ▪ shall one man sinne , said Moses to the Lord , and wilt thou be wroth with all the congregation ? A Levite he was , and cosen-german to Moses and Aaron : for Amram the father of Moses and Aaron , and Izhar the father of this Korah , were brothers , the sonnes of Kohath , as it is evident Exod. 6. 18. And probable enough it may seem to be which the Hebrews say , that this Korah had long since taken offence that Elizaphan was by Moses preferred to be Prince of the families of the Kohathites chap. 3. 30. whereas he was of the youngest brother Uzziel , and Korah was of Izhar ●lder then he ; which grudge , however it lay buried for a time , yet now it brake forth , and nothing lesse then priesthood will content him and his abetters . With Korah are joyned here Dathan and Abiram , the sonnes of Eliab , and On the sonne of Peleth , all sonnes of Reuben , who were ring-leaders of this rebellion amongst the people , as Korah was amongst the Levites : and indeed because the Reubenites encamped next to the Kohathites , both on the South-side of the tabernacl● , hereby Korah had the better opportunity to perswade the Reubenites to joyn with them ; and besides under a pretence of Reubens birthright they were happe'y the more easily drawn to oppose Moses , as intending to challenge that the government belonged to them also . Vers . 2. Two hundred and fifty princes of the assembly , famous in the congregation , men of renown . ] That is , they were magistrates , statesmen , famous and renowned , whereby the conspiracy was the more dangerous . Vers . 3. Ye take too much upon you seeing all the congregation are holy , &c. ] And therefore may approch to God , and offer their sacrifices themselves . Hereby therefore they challenge Moses of partiality , in tying the priesthood to his brother Aarons posterity . It is most probable , which is generally held by Interpreters , that the Reubenites did intend under the pretence of Reubens birthright to wrest the supreme magistracy from Moses to themselves , and therefore might here charge not Aaron onely but Moses also with taking too much upon them . But doubtlesse for the present they made the quarrel onely about the priesthood : nor was it so much to make all the Levites equall with Aaron and his sonnes ( though that happely the Levites did hope would prove the issue of it , seek ye the priesthood also ? said Moses , ver . 10. ) as that all the people might as priests offer their own sacrifices ; and therefore all the two hundred and fifty conspiratours , who were of severall tribes , were appointed to come with their censers to burn incense before the Lord ; and concerning Dathan and Abiram , who were Reubenites , it is said ver . 15. when Moses sent for them , and they refused to come to him , that Moses was very wroth with them , and said unto the Lord , Respect not thou their offerings , which must needs be meant of the incense they were to offer ; yea and in the following chapter , the laying up of the rods of all the tribes before the Lord , that the Lord might shew that none but Aaron and his family might meddle with the work of the priesthood , makes it most evident that the plea of these men was , that all the tribes might offer their sacrifices unto the Lord. Wherefore then lift you up your selves above the congregation of the Lord ? ] Though at first they pretend nothing but an equall right to the priesthood , yet these generall words of expostulation do in a manner intimate that they meant to wrest the government from Moses also . Vers . 4. And when Moses heard it , he fell upon his face . ] See chap. 14. 5. Vers . 5. Even to morrow the Lord will shew who are his , &c. ] All this that here follows , which is appointed for deciding of the controversie who might meddle with the work of the priesthood , and who might not , Moses no doubt spake by speciall instinct of the spirit of God , who upon Moses prayer when he fell upon his face , ver . 4. had now revealed to him what he should do . Neither yet doth he presently call them to the triall , but appoints the next day for it , both that they might have time to bethink themselves , and repent of what they had done ; and also that the people might ●e the better prepared to observe and note the judgement of God. Vers . 8. And Moses said unto Korah , He●re I pray you ye sonnes of Levi , &c. ] B●cause Korah Dathan and Abiram , with the rest of the conspiratours , were all together when they first began to quarrel with Moses and Aaron , as it is evident , ver . 1. 2. and yet the same day Dathan and Abiram were gone , and Moses therefore sent for them , ver . 12. therefore it may be probably thought that after the first assembly was broken up , Moses did again send for Korah and the Levites , that he might talk with them by themselves , and that then he spake that which is here set down ; and so afterwards for Dathan and Abiram by themselves , as is expressed ver . 12. Vers . 11. And what is Aaron , that ye murmur against him ? ] That is , he is but Gods minister , he did not thrust in himself , but was called of God. So Moses had spoken formerly , Exod. 16. 7 , 8. And what are we that ye murmur against us ? — your murmurings are not against us , but against the Lord ; and so the Apostle speaks , 1. Cor. ● . 5. Who then is Paul ? and who is Apollo ? but ministers by whom ye believe , even as the Lord gave to every man. Vers . 12. And Moses sent to call Dathan and Abiram , &c. ] Dathan and Abiram were with Korah when they were first gathered together against Moses and Aaron , ver . 1 , 2. Either therefore after that assembly was broken up Moses did the same day send first for Korah and the Levites , and expostulate the matter with them , as is before noted upon ver . 8. and afterwards fo● Dathan and Abiram ( as here is said ) that he might also advise them better ; or else , if all hitherto related were done at the first assembly , then had Dathan and Abiram withdrawn themselves when Moses began to speak , as disdaining to hear any thing he should say . In the beginning of this chapter there is mention made of On the sonne of Peleth , who was also one of the tribe of Reuben , and a ring-leader in this rebellion . But because he is not here named , nor any where else in the sequele of the story , therefore it may be thought that he gave over upon the reproof of Moses ; or else it must be held , that he also is implyed amongst the rest , though not particularly named . Vers . 13 Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony , &c. ] These men having as it seems heard what had passed betwixt Moses and the Levites , when he counselled them to desist from this wicked attempt ( of which we heard before , vers . 8. ) do not onely refuse to come to him , but return him a bitter and scornfull scoffing answer : for first , as by way of deriding those words of Moses , vers . 9. Seemeth it but a small thing unto you , that the God of Israel hath separated you from the congregation of Israel to bring you near to himself , &c. they retort the same words upon him , Is it a small thing that thou hast brought us up out of a land that floweth with milk and hony , &c. and secondly , they scoff at his promise of bringing them into a land flowing with milk and hony ; in stead thereof , they say , he had brought them from a land that was such indeed , into a drie wildernesse . Vers . 14. Wilt thou put out the eyes of these men ? ] That is , canst thou hope to gull and deceive this people so , that they should not perceive the wrongs and injurie thou hast done them , which is so clear and evident that unlesse thou canst put out their eyes they cannot but see it ? Vers . 18. And they took every man his censer , and put fire in them , and laid incense thereon , &c. ] The censers here spoken of they had either provided before , when they first combined together to thrust themselves upon the priestly office ; or else they were some slight things made suddenly since . Moses the day before had appointed this for the deciding of the controversie betwixt them : The place where they burnt their incense was in the doore of the tabernacle of the congreation , as is here expressed , that is , in the doore of the priests court , whither the people used to bring their sacrifices . Indeed the place for the priests burning of incense was within the tabernacle , at the altar of incense : but this was an extraordinary thing , enjoyned for the discovery of the Lords will , whether these men or onely Aaron and his sonnes ( as formerly ) should enter into the tabernacle to execute the priests office , and therefore this was done at the doore of the tabernacle of the congregation . That Korah was amongst the rest with his censer , seems evident by the foregoing verse , where he is particularly appointed to be one amongst the rest , thou also and Aaron each of you his censer , &c. how therefore he came to be swallowed up afterward with Dathan , see in the note upon vers . 32. Vers . 19. And Korah gathered all the congregation against them unto the doore of the tabernacle of the congregation . ] Not onely the two hundred and fifty forementioned , but the people in generall ; not as professed abetters of their attempt , but as spectatours of the businesse in hand , Korah no doubt having perswaded them that they should see that God would favour their attempt , and give judgement on their side . And the glory of the Lord appeared unto all the congregation . ] To wit , in the cloud , which usually hovered over the tabernacle , but now came down lower to the doore of the tabernacle as at other times . See chap. 14. 10. Vers . 22. O God , the God of the spirits of all flesh , &c. ] By all flesh is meant all mankind , as Gen. 6. 12. All flesh had corrupted his way upon the earth ; and God is called the God of the spirits of all men , both because the souls of all men are immediately in their first conception created by God , whence he is also called the father of spirits , Hebr ▪ 12. 9. The Lord formeth the spirit of man within him , Zach. 12. 1. and also because he seeth and knoweth the spirits and souls of men , and hath the power of ordering and governing the● ( which men can never have ) In whose hand is the soul of every living thing , and the breath of all mankind , Job 12. 10. Now this title here Moses gives the Lord , either first by way of acknowledgement that it was in his power to save or to destroy this people ; or secondly , as a forcible argument to move the Lord to have mercy on them , because they were the work of his hand , and he gave them at first their life and being , as the prophet pleads for mercy upon the same ground , Esa . 64. 8. O Lord , thou art our father , we are the clay and thou our potter , and we all are the work of thine hand ; or thirdly , to intimate why the Lord should not destroy all the co●gregation , namely , because he knew the hearts and spirits of them , and was able therefore to distinguish betwixt those that were obstinately rebellious against the ●o●d , an● those that we●e onely seduced by the rebels , and drawn together onely to see wha● would be done . Vers . 25. And Moses rose up ▪ and went unto Dath●n and Abiram , &c. ▪ Here is no mention of Korah , because he was appointed vers . 16. to be with his censer amongst the other two hundred and fiftie of his con●piracy before the tabernacle of the Lord. But Dathan and Abiram ( when Moses sent to call them unto him vers . 12 ) refused to come , and therefore now Moses , accompanied with the elders of Israel who were not of the conspiracy , goes to them , both to expostulate with them for this their rebellion , and to denounce the judgement threa●ned . Vers . 26. Depart , I pray you , from the tents of these wicked men , and touch nothing of theirs , lest ye be consumed in all their sinnes . ] That is , remove your tents , and get farre away from them , and touch nothing of theirs , and so shew your faith and repentance , how certainly you believe that the● lie under the wrath of God , how throughly you desire to clear your selves from having any hand in their wickednesse , by refusing to touch any thing of theirs , as judging all they have unclean , execrable , and therefore to perish with them . Vers . 27. So they gat up from the tabernacle of Korah , Dathan , & Abiram , on every side . ] The tabernacle of Korah , who was of the Levites , was not in the same place with Dathan and Abirams : whereby it seems probable that the earth opened in severall places , which indeed must needs make the judgement of God the more evident ▪ And Dathan and Abiram came out , &c. ] This is added as an expression of their impudent madnesse , when they saw the people ●lie from their tabernacles , they come forth boldly , and stand in the doores of their tabernacles , as out-facing Moses , and scorning the judgement which he had seemed to threaten . Vers . 28. And Moses said , Hereby ye shall know that the Lord hath sent me to do all these works . ] That is , both the former , in undertaking the government of the people , in conferring the priesthood upon Aaron and his sonnes , &c. and the latter , appointing Korah and his company to bring censers with incense , &c. Vers . 3● . And the earth opened her mouth , and swallowed them up . ] That is ▪ Korah , Dathan , and Abiram , the ring-leaders of the rebellion . Many Expositours do rather think that Korah was consumed with those two hundred and fiftie men by fire that came out from the Lord. vers . 35. But because the people fled from Korahs tabernacle ▪ vers . ●7 . and because it is here evident that Korahs tabernacle with all that appertai●●d ●o him was swallowed up in the earth , but especially because chap. 26. 10. it i● s●id expressely that the earth swallowed up Dathan & Abiram together with Korah ▪ I make no question but he was swallowed up in the earth . It is true that Mo●es had ●●●●inted him , vers . 26. to be with his censer amongst the two hundred and fifty . But having assembled them before the tabernacle , and perceiving Moses and the Elders to go to Dathan and Abiram , it seems he left the two hundred and fifty before the tabernacle , and went also to his consederates to encourage and assist them in their confronting of Moses , and so either with them , or in his own tent , was swallowed up . And all the men that appertained unto Korah ▪ and their goods . ] That is , all that were of his family who were at that ti●e in his ta●e nacle ; for some of his sonnes died not in this destruction , chap. 26. 11. Notwithstanding the children of Korah died not , either because they joyned not i● their fathers sinne , or because they repented and gave over , or because they were not present in Korahs tabernacle . Vers . 37. Speak unto Eleazar the sonne of Aaron the priest , that he take up the censers out of the burning , &c. ] These mutiners had sought to wrest the priesthood from the posterity of Aaron : Eleazar therefore , whose cause God had pleaded , is imployed in making the censers a memoriall of Gods judgement on them . And scatter thou the fire yonder . ] That is , without the court of the tabernacle , both because happely it was strange fire , and that this casting away of the fire might be an expression of Gods rejecting their service , and abhorring their sacrifice . For they are hallowed . ] To wit , because they had been offered before the Lord , as is expressed in the following verse . Things consecrated to God might not be turned to any other use in the time of the law , God therein magnifying the holinesse of that place wherein were the visible signes of his presence ; yet it follows not hence , that where things are given to superstitious use● , but intentionally to God , it shall be unlawfull for any authority to divert th●se things to civil uses , no more then it follows that because under the law if any man did change the tithe of the heard or of the flock , both it and the change thereof were holy to the Lord , Levit. 27. 32. therefore now where tithes , either by custome or law are made due to the minister , if any man should fraudulently change the true tenth , therefore both it and the change should be the ministers . Vers . 38. The censers of these sinners against their own s●uls , let them make them broad plates for a covering of the altar . ] This altar must needs be the altar of burnt-offerings , and yet this was covered with plates of brasse before , Exod. 27. 2. so that it is very questionable how the censers beaten into broad plates were a covering for this altar . Some hold that it was before made with a frame like a table , and boarded now about like a chest , which boards were now covered with these plates : others hold that it was onely overlayed with brasse before half way , down from the top even to the grate within where the fire lay , and now that the other parts were also plated with brasse : others hold that these plates were fastened upon the other , and that the lesse necessity there was of them , the fitter they were to be memorials of their sinne . But withall it is like they were so ordered , that they were both a further ornament and defence to the wood against the fire ; yea why may not this also be meant of a covering for the top of the altar when it was removed ? But the text resolves us not . Vers . 41. But on the morrow all the congregation of the children of Israel murmured against Moses , &c. ] The very men , whose lives Moses had saved the day before by praying to the Lord for them , do now murmur against him ; and it is expresly noted that this they did on the morrow after they had seen that fearfull judgement that fell upon Korah , Dathan and Abiram , with all the men of their conspiracy , thereby to intimate their horrible wickednesse , that after the sight of so strange and fearfull a judgement they durst so immediately again make an insurrection against Moses , charging him with the death of those rebells , and that under the name of the people of the Lord ( ye have killed , say they , the people of the Lord ) when it was so evident that they were destroyed by the immediate hand of God , as wretches not worthy to be numbred amongst Gods people . Vers . 42. And ▪ it came to passe , when the congregation was gathered against Moses and against Aaron , that they looked toward the tabernacle of the congregation . ] That is , Moses and Aaron looked to God , as having now no other refuge or shelter to fly to . And behold the cloud covered it , and the glory of the Lord appeared . ] This signe of Gods having somewhat to say to them ( for at such times the cloud descended ) stayed the rage of the people , and saved Moses and Aaron . Vers . 46. Take a censer and put fire therein from off the altar , &c. ] No doubt the same spirit of God that informed him the plague was begun , directed him to this course of offering incense , which otherwise might onely be offered in the tabernacle , for the staying of it ; yea and happely that Aarons offering incense might put the people in mind to pray unto the Lord , whereof the incense was a signe . Vers . 48. And he stood between the dead and the living , and the plague was stared . ] That is , as a mediatour be interposed himself by his intercession to stay the plague from passing any further , and to save those from death that were not yet struck with this judgement of God : yet it may be probably thought , that this plague did not scatter it self through the whole congregation , but beginning in one place did like a fire runne along upon those still that were next adjoyning ; and if it were thus , even literally we may understand this place , that Aaron set himself in that place , where he was betwixt the dead and those that were not yet smitten , as it were exposing himself to the wrath of God in the peoples behalf : whereby it must needs be the more evident , that those who were preserved were preserved by virtue of that atonement which he now made for them . And herein was Aaron a type of Christ our Mediatour , who made intercession for transgressours : See Esa . 53. 12. And he bare the sinnes of many , and made intercession for the transgressours . Luke 23. 34. Father forgive them , for they know not what they do . Vers . 49. Now they that dyed in the plague were fourteen thousand and seven hundred , &c. ] What the plague was is not expressed ; but to this some apply that of the Apostle , 1. Cor. 10. 10. Neither murmur ye , as some of them also murmured , and were destroyed of the destroyer . Vers . 50. And Aaron returned unto Moses unto the doore of the tabernacle of the congregation . ] Both to acquaint Moses how he had sped , and to return thanks unto the Lord who had so graciously accepted the work of his hands . CHAP. XVII . Vers . 2. Speak unto the children of Israel , and take of every one of them a rod , &c. ] No doubt the Lord saw that notwithstanding his severe proceeding against those that mutined against Aaron , yet the hearts of many amongst them were not sufficiently wrought upon , but were still rising against this dignity of Aaron ; and therefore the Lord in wonderfull mercy by this ensuing miracle labours to overcome their rebellious hearts . Now to this end he enjoyns Moses to take of each Prince of the tribes a rod or staff , such as men did use ordinarily to carry in their hands ( as we reade of such a rod that Moses used to go with , Exod. 4. 2. And the Lord said unto him , What is that in thine hand ? And he said , A rod ) or rather such as the Princes did use to carry in their hands as the signe of their dignity , Numb . 21. 18. The Princes digged the well , the nobles of the people digged ●t , by the direction of the law-giver , with their staves ; for a rod or staff in the hand of governours was a signe of their power and authority from God. See Psal . 110. 2. The Lord shall send the rod of thy strength out of Zion , rule thou in the midst of thine enemies ; and Jer. 48. 16 , 17. The calamity of Moab is near to come , and his affliction hasteth fast . All ye that are about him bemoan him , and all ye that know his name say , How is the strong staff broken and the beautifull rod ? and thus the very signe of their authority becomes a signe and witnesse against them that the priesthood belo●ged not to them , but to Aaron onely . Vers . 2. Of all their Princes , according to the house of their fathers , twelve rods . ] There were twelve severall tribes , and twelve Princes , of each tribe a Prince , and every Prince brought a rod with his name upon it : whence to me it seems evident that there were twelve rods besides Aarons , as is more fully expressed , vers . 6. Write thou every mans name upon his rod. ] Not the name of the Patriar●hs , Reuben , Simeon , &c. ( for we see that not Levies but Aarons name was written on his rod ) but the name of every Prince , who was at present head of the tribe , upon his own staff : whence also it appears that there were twelve rods besides Aarons ; else if there were but one rod for the two tribes of Ephraim and Manasseh , which of those two Princes names were written on their rod ? Vers . 3. For one rod shall be for the head of the house of their fathers . ] That is , though I have distinguisht the tribe of Levi into two parts , that of the priests , the posterity of Aaron , and that of the other Levites ; yet as in the other tribes there is but one rod for a tribe , so must it be for the tribe of Levi : and as the head or chief of every tribe hath his name written upon the rod of that tribe , so shall Aarons name be written upon the rod of Levi , whom I have set in the chief place , that hereby my choice of him to serve in the priesthood may be fully made known . Vers . 4. And thou shalt lay them up in the tabernacle of the congregation before the testimony , &c. ] That is , before the ark , which is called the testimony , because therein were kept the tables of the law , called the testimony Exod. 25. 26. Either therefore they were to lay these rods in the holy place before the vail where the ark stood within behind the vail , or else in the most holy place before the ark : for upon such extraordinary occasions we need not doubt but Moses used to go into the most holy place ; and evident it is , that after they were bro●ght forth again , and Aarons rod was found to flourish , the rest continuing dry sticks or staves as they were before , that was carryed into the most holy place ( and therefore the Apostle Heb. 9. 4. mentions Aarons rod that budded amongst those things that were within the vail ) and yet it is said to be returned to the place where they were all laid before , vers . 10. Bring Aarons rod again before the testimony . However this laying of these rods up before the Lord was to signifie , that it was referred to him to determine this controversie concerning the priesthood . Vers . 5. And I will make to cease from me the murmuring of the children of Israel . ] That is , in this particular concerning Aarons priesthood . Vers . 6. And the rod of Aaron was among their rods . ] That is ▪ there being twelve rods brought for the twelve Princes of the twelve tribes ( which were it seems according to the custome of those times , made of the almond tree , for such Aarons was , vers . 8. that bloomed blossomes and yielded almonds ) they were all laid together , and Aarons was put also amongst the other twelve . Vers . 8. And behold the rod of Aaron for the house of Levi budded &c. ] Hereby the Lord did discover miraculously that he had chosen Aarons and his posterity to be the onely priests that should serve at his altar : and withall the flourishing of this rod signified , first , the budding of Aarons posterity ▪ together with the flourishing glory and fruitfulnesse of the priesthood which continued in his posterity ; secondly , the miraculous flourishing glory of Christs priesthood ( of which Aarons was a type ) to wit , how he , that rod out of the stemme of Jesse , and branch that grew out of his root , Esa . 11. 1. though at first he was as a dry and withered s●ick , so that there was no beauty nor comlinesse in him , Esa . 53. 2. and especially in his death and bur●all , when he was indeed withered in the eye of reason without hope of recovery and dryed up like a potsheard , Psal . 22. 15. should yet suddenly sprout forth again , to wit , in his resurrection , and so his priesthood should become an eternall priesthood , and l●●e Aarons budding & fruitbearing rod should bring forth fruit to man believing on him remission of sinnes , righteousnesse and eternall li●e , and by the preaching of the Gospel , that flourishing rod or sceptre of righteousnesse , should become glorious all the world over , to the great joy of all those that have interest in him ; and thirdly , that all those , that in the dayes of the Gospel were truly set apart to teach the people as Aaron was , though in themselves but dry and withered sticks , yet by the speciall grace of God should bear and bring forth buds and fruit , and that their fruit should remain , John 15. 16. Vers . 12. And the children of Israel spake unto Moses , saying , Behold we die , we perish , we all perish . ] Being by this miracle fully convinced of their sinne , and then calling to mind how severely God had punished this their murmuring against Moses and Aaron , how some had been burnt with fire , some swallowed up into the earth alive , some consumed with the plague , they are stricken with an apprehension of the like danger ( the first step to repentance ) and therefore cry out as men that might justly expect to be every one of them destroyed , as they were indeed in danger to be presently taken away by some judgement , had not the Lord been the more mercifull to them . Vers . 13. Whosoever cometh any thing near unto the tabernacle of the Lord shall die . ] This is an amplification of their wofull condition , to wit , that though God should spare them now , yet they should alwayes be in danger , if they did never so little presse beyond the limits allowed them , whosoever ( say they ) cometh any thing near , that is , nearer then they should , and keep not off at their full distance ( wherein we may easily transgresse ) we see God will not spare them ; yea happely ( as men terrified are indeed wont to conceive their danger greater then it is ) they complain as if it would be perilous to come near the tabernacle at all . Shall we be consumed with dying ? ] This may be a deprecation , Shall we be consumed , that is , of thy mercie let us not be consumed : for so questions are often used in earnest deprecations , as Psal . 85. 6. Wilt thou not revive us again , that thy people may rejoyce in thee ? and Esa . 64. 12. Wilt thou refrain thy self from these things , O Lord ? wilt thou hold thy peace and afflict us very sore ? But I rather take it as a bemoaning of their condition . CHAP ▪ XVIII . Vers . 1. THou and thy sonnes and thy fathers house with thee shall bear the iniquity of the Sanctuary . ] Because of the peoples astonishment , chap. 17. vers . 12. Behold we die , we perish , we all perish , the Lord here tells Aaron , that he , the priests and Levites , must bear the iniquity of the Sanctuary , that is , that if any pollution came to it by the people they should answer for it , and therefore it must be their charge to watch over it . Thus the Lord shews himself reconciled , and makes the priests watch a ground of appeasing the peoples both fear and envy . And thou and thy sonnes with thee shall bear the iniquity of your priesthood . ] That is , shall be punished if the priesthood be polluted either by your selves or the Levites intruding upon it , which your watch should prevent . Vers . 3. Onely they shall not come nigh the vessels of the Sanctuary and the altar , that neither they , nor you also die . ] To wit , for not preventing the errour of your brethren the Levites by your care . Vers . 7. Therefore thou and thy sonnes with thee shall keep your priests office for every thing of the altar and within the vail . ] That is , for all things that concern the altar of burnt-offerings , and for all things that are to be done within the vail , that is , within the outer vail , either in the holy or most holy place . Vers . 8. Unto thee have I given them , by reason of the anointing , &c. ] That is , for the office sake whereunto thou art anointed ; because I have separated thee from worldly employments to attend upon mine holy things , therefore thou shalt have mine holy things to live upon . Vers . 9. Every oblation of theirs , every meat-offering of theirs , &c. ] The particulars are here mentioned of the most holy things reserved from the fire , that is , the sacrifices whereof part was burnt upon the altar , which were allotted to be the priests portion for their maintenance , to wit , oblations meat-offerings sin-offerings & trespasse-offerings ; and this last is expressed thus , every trespasse-offering of theirs which they shall render unto me , because trespasse-offerings were brought as by way of recompence for some trespasse committed against the Lord. The greatest difficulty in thesewords is , what is meant by the first clause , every oblation of theirs . But the most of Expositours agree , that this is mentioned as a generall comprehending all those particulars after mentioned , as if it had been thus expressed , every oblation of theirs shall be thine , that is , every meat-offering , every sinne-offering , and every trespasse-offering of theirs ; and indeed I see not of what particular sort of sacrifice it can be meant , because they are all besides expressed by name . Vers . 10. In the most holy place thou shalt eat it . ] That is , in the court of the tabernacle ( or the tents or houses round about it ) which is called here the most holy place , to wit , in respect to the camp of Israel , and afterwards the citie Jerusalem , which were holy places for the like holy things ( as they were called ) to be eaten in the Passeover , peace-offerings , &c. yea and in respect to the great court for the people , which was without the priests court , mentioned 2. Chron. 4. 9. and called therefore the outer court , Ezek. 42. 14. Vers . 11. And this is thine , the heave-offering of their gift , with all the wave-offerings , &c. ] That is , the right shoulder and the wave-breast of their peace-offerings , with all other gifts that they were heaved and waved , no part thereof being burnt upon the altar . Vers . 12. All the best of the oyl , and all the best of the wine , and of the wheat , the first-fruits of them , &c. ] These things here mentioned were allotted for the priests sustenance . Some of the first-fruits of their land were brought to the Lord at their three great feasts , as a sheaf of their barley , at the feast of Passeover or unleavened bread , chap. 23. 10. and two loaves of their new wheat , at the feast of Pentecost , ver . 17. and the first of their wine and oyl at the feast of tabernacles . But these were brought in the name of all the inhabitants of the land in generall . Besides these there●ore , particular men were of their own corn and fruits to bring the first-fruits unto the Lord , as is enjoyned in severall places , Exod. 22. 29. and 23. 19. &c. concerning which there is no other direction given but that th●y should be of the first , and of the best ( as is here expressed ) the quantity being left to the free bounty of the owner , according as he had found the blessing of God upon his grounds , and of these first-fruits is this place to be understood . Some indeed make a difference betwixt the first-fruits mentioned here , ver . 12. and the first ripe mentioned in the following verse , What soever is first ripe in the land , which they shall bring unto the Lord , shall be thine , which they say is meant onely of those first ripe fruits , which the people were to bring to the priests , concerning which the Law speaks , Deut. 26. 2. But whether there can be any such difference gathered from the Scripture , is very questionable . Vers . 16. And those that are to be rede●med from a maneth old shalt thou redeem , &c. ] That is , the first-born of men : for though in the foregoing verse there is mention made of the redemption of the first-born , both of man and beast , Neverthelesse , the first-born of man shalt thou surely redeem , and the firstling of unclean beasts shalt thou redeem ; yet this hath reference onely to the first-born of men , as is evident , 1. because it is said here they were to redeem them at a moneth old , which was indeed the time for the redemption of the first-born of men , but the firstlings of beasts were to be given to the Lord at eight dayes old , Levit. 22. 27. and therefore it seems were at that age to be redeemed ; and secondly , because the estimation or price with the priest is here appointed to set upon the first-born that were to be redeemed , is five shekels , which was indeed the price for the redemption of the first-born of men , Numb . 3. 46 , 47. and Levit. 27. 6. But it is no way probable that the same price of redemption was set upon the first-born of men and the firstlings of unclean beasts : of the firstling of an 〈◊〉 we reade expressely that it was to be redeemed with a lambe , Exod. 13. 13. and therefore the like may be conceived of the firstling of other beasts , or else that they were reasonably rated by the pri●st acco●ding to their value . Vers . 17. But the firstling of a cow , or the firstling of a sheep , or the firstling of a goat , thou shalt not redeem , they are holy . ] See Deut. 15. 19. Vers . 19. It is a cov●nant of salt for ever , &c. ] That is , in liew of your service in the tabernacle I have allotted you this for your maintenance by a perpetuall and unchangeable coven●nt . Now this covenant in regard of its perpetuity is here called a covenant of salt , and so also Gods covenant with David , 2. Chron. 13. 5. either in reference to that Law , Lev. 2. 13. Every oblation of thy meat-offering shalt thou season with salt ; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat-offering : as if it had been said , that this covenant made with the priest for their maintenance in the particulars before mentioned should continue for ever , even as that which he had made with the Israelites , that every sacrifice should be salted with salt ; or else because salt having a virtue to preserve any thing from corruption , therefore by a cov●nant of salt is meant onely a stable firm and incorruptible covenant . Vers . 20. Thou shalt have no inheritance in their land , neither shalt thou have any part among them . ] That is , when the land shall be divided by lot , there sha ll be no lot for the Levites . Indeed they had cities to dwell in , and suburbs ; but tho se also were given them from the other tribes , Numb . 35. Vers . 22. Neither must the children of Israel henceforth come nigh the tabernacle , &c. ] To wit , as they offered to do in the rebellion of Korah . Vers . 23. But the Levites shall do the service of the tabernacle of the congregation , and they ●hall bear their iniquity . ] That is , the Levites shall bear the punishment of their own iniquity if they transgresse , yea , and of the peoples , if by their not watching over the holy things they be suffered to transgresse . Vers . 27. And this your heave-offering shall be reckoned unto you as though it were the corn of the threshing floore . ] That is , this tenth of your tithes , which you shall give to the priest , the Lord will accept at your hands no lesse then if having lands you should pay tithe of the increase thereof , as the rest of the people do unto you . Vers . 32. Neither shall ye pollute the holy things of the children of Israel , lest ye die . ] Which might be done by the uncleannesse of the priests , and many other wayes . CHAP. XIX . Vers . 2. SPeak unto the children of Israel that they bring thee a red hoifer , &c. ] This is the Law for making the water of separation , as it is called ver . 9. that is , the water that was to be kept for the cleansing of those that were legally unclean , and for that cause were separated from the holy things of the tabernacle . When this Law was given we cannot say ; but very fitly it is added here to that which went before : for as in the foregoing chapter to appease the peoples excessive fear , chap. 17. 12. the priests and Levites were appointed to do the service of the tabernacle , and to watch over the people that they might not transgresse about any of the holy things ; so here also the Lord appoints a water of separation to be made , that so if any of the p●ople had contracted any legall uncleannesse , by the sprinkling of this water upon them they might be cleansed , and so might come freely again to the service of God in the tabernacle without fear of those plagues , which otherwise their pollutions might have brought upon them . The legall pollutions were to affect them with the filthinesse of their sinnes ; and this water of separation was to teach them , that if they desired to be cleansed from their filthinesse , they must go out of themselves , and obtain it from God , from his Sanctuary and sacrifice . For the making of this water a red heifer was to be provid●d , and that by the common care and charge of all the children of Israel , because it was to be for the common good of them all ▪ even for the cleansing of any one amongst them that was by any accident legally unclean : And indeed as all other sacrifices , so this in speciall was a notable type and figure of Christ : for first , it must be a heifer , that the imbecillity of the sex might shadow forth the mean and humble and despised condition wherein Christ should live in the world ; secondly , a red heifer , either to denote the truth of his humane nature , that he was indeed the sonne of man , who was at first called Adam , which in the Hebrew signifies red , because of the red earth of which he was made ; or rather to betoken the bloudinesse of his passion , ( whereto the Prophet seems also , as some conceive , to allude , Esa . 63. 1 , 2. Who is this that cometh from Edom with dyed garments from Bozrah ? — Wherefore art thou red in thine apparrel , and thy garments like him that treadeth in the wine-presse ? ) and that by his bloud it is that we shall be cleansed from all our sinnes , even those sinnes that are red as crimson or scarlet , Esa . 1. 18. He hath loved us , and washed us from our sinnes in his own bloud , saith S. John , Rev. 1. 5. thirdly , it must be a heifer without spot , wherein is no blemish , to signifie the purity of his nature without any blemish of sinne , and the perfection both of his righteousnesse and suffering ; and fourthly , a heifer upon which never came yoke ( for they used in those times to plow and to draw their carts with heifers and cows as well as with oxen , Judg. 14. 18. and 6. 7. ) and that to signifie his fr●edome from the bondage of sinne , as also his voluntary doing of those things that were to be done for our redemption , John 10. 17 , 18. I lay down my life that I might take it again . No man taketh it from me , but I lay it down of my self ; and Heb. 9. 13 , 14. If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh ; How much more shall the bloud of Christ , who through the eternall spirit offered himself without spot to God , purge your consciences from dead works to serve the living God ? Vers . 3. And ye shall give her unto Eleazar the priest , &c. ] This heifer must be given to the priest , to signifie that our redemption and purification was the work of Christs priesthood , who was both priest and sacrifice ; yet not to the high priest , but to Eleazar , because by doing this service that was now to be done he was to be unclean , ver . 7. and it was fitter that he should be defiled then Aaron ; and secondly , it must be carried without the camp , as an accursed thing , figuring Christs being made a curse , and suffering without the citie , Heb. 13. 12. Wherefore Jesus also , that he might sanctifie the people with his own bloud , suffered without the gate . Vers . 4. And sprinkle of her bloud directly before the tabernacl● of the congregation seven times . ] Signifying that though it bore the curse , yet it was accepted of God for the cleansing of the unclean , and that by Christs bloud we are made clean in Gods sight , and have an entrance into heaven thereby . Vers . 5. And one shall burn the heifer in his sight , her skinne and her flesh , &c. ] This was done to signifie the grievous suffering of Christ in the whole man , both soul and body , as also , say some , the ardent love which he bore unto his people , in that he did offer up himself as a sacrifice to God in their behalf . Vers . 6. And the priest shall take cedar-wood , and hyssope , and scarlet , &c. ] To signifie that these things should be used for a sprinkle in sprinkling the unclean with the water of separation , Lev. 14. 4. and that was by the virtue of the sacrifice that these things should be sanctified to this end , that to them might be applyed the cleansing virtue of Christs death and spirit for the purging of our sinnes . Vers . 7. The priest shall w●sh his clothes &c. ] The like is said of him that burnt this heifer , ver . 8. and of him th●t gathered up the ashes , ver . 10. and of him that sprinkled an unclean person with the water of separation made of these ashes , ver . 21. They that were imployed in preparing this water were defiled by that which was for the cleansing of others that were defiled . And this was first to discover thereby the abominablenesse of sin , in that the sinnes of the people being , as it were , imputed to this heifer , that she might die for them , every one that touched her was thereby polluted ; secondly , to signifie that Christ , of whom this heifer was a type , by the imputation of our sinnes should be made a curse for us , and should be numbred amongst transgressours ; thirdly , to teach them that it was not so much the signe , as the thing signified thereby , that had virtue in it to purifie those that were spiritually unclean , and consequently to shew the imperfection of the legall priesthood , because by preparing the means of the Churches sanctification themselves were polluted . Vers . 9. And a man that is clean shall gather up the ashes , &c. ] This branch of the Law , that the ashes of the heifer must be gathered up by a man that is clean , and laid up without the camp in a clean place , was because they were now consecrated to a holy use , however the man that gathered them was thereby made unclean ( as is expressed in the following verse ) because they were the remainder of a heifer slain , as I may say , for the sinnes of the people : and hereby was signified that Christ our sacrifice was pure in himself , though made sinne for us ; yea and some Expositours adde that this laying up of these ashes in a clean place signified that Christ should be buried in a new tombe , wherein never man before was laid , Luke 23. 53. And it shall be kept for the congregation of the children of Israel for a water of separation . ] Why it is called a water of separation , see before in the note upon ver . 2. As for the place where these ashes were kept when they came into the land of Canaan , it is not expressed ; yet many hold that it was dispersed into all the cities , that those that were unclean might have wherewith to purify themselves . Vers . 10. And it shall be unto the children of Israel , and unto the stranger that sojourneth among them for a statute for ever . ] To wit , the making and reserving these ashes for a water of separation . Whether there was a new heifer burnt at every station , where the Israelites tarried any time ; or whether every tribe or Israelite ( which I should rather think ) fetched of the ashes from the place where they were laid without the camp , and so kept them for their own use when occasion served , because it is not expressed we need not curiously enquire : Onely this we must know that as the burning , so also the ashes of this heifer , was a signe of Christs most ignominious and accursed death ( for to be brought to ashes upon the earth , is noted for the extremity of Gods fierie judgments , Ezek. 28. 18. ) and that the memoriall of Christs ignominious death is to be kept by us in the Sacrament of the Lords supper as a most glorious monument of our life , justification and sanctification through faith in his name . See 1. Cor. 11. 24 , 25 , 26. and Gal. 6. 14. Vers . 11. He that toucheth the dead body of any man , shall be unclean seven dayes . ] He that touched a dead beast was unclean but one day onely , Lev. 11. 24. &c. Whosoever toucheth the carcase of them shall be unclean untill the even , &c. neither was he to be sprinkled with those ashes . By these legall pollutions therefore , contracted by the touch of a dead man the Lord did undoubtedly teach his people , first , to observe Gods curse in death ; secondly , to take heed of being defiled by the society of dead men , that is , wicked men , men dead in trespasses and sinnes , Eph. 2. 1. and of polluting our souls by any sinne or communion with dead works . See 2. Cor. 6. 17. Wherefore come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you ; and 1. Tim. 5. 22. Lay hands , suddenly on no man , neither be partaker of other mens sinnes . Keep thy self pure : and thirdly , that if they had defiled themselves they should seek presently to be cleansed of their uncleannesse , namely by repentance from dead works , and saith towards God , which purifieth the heart , Acts 15. 9. Vers . 12. He shall purifie himself with it on the third day , and on the s●venth day he shall be clean . ] The third day was mysticall , having reference to the resurrection of Christ ; so was also the seventh , being a perfect number and signifying how full and perfectly we are cleansed from our sinnes by the sprinkling of the bloud and spirit of Christ . Vers . 13. And that soul shall be cut off from Israel . ] That is , if he do it presumptuously ; but if he have done it ignorantly he was to bring a sacrifice , Leviticus 5. 3 , 6. Vers . 16. And whosoever toucheth one that is slain with a sword , &c. ] That is , whosoever toucheth any slain man ( for though the text speaks onely of such as are slain with a sword , yet hereby all other are implyed also ) or a dead body , that is , any other dead body of a man , though not slain , but dying his naturall death , yea or the bone of a man , or a grave , he shall be unclean seven dayes : and therefore it was that to avoid these pollutions they used to have their places of buriall without their cities , Luke 7. 12. Now when he came nigh to the gate of the citie , behold there was a dead man carried out . See also John 9. 41. Vers . 17. And running water shall be put theret● in a vessel . ] Because such water is purest . See Lev. 14. 5. This figured the spirit of God , which they that believe in Christ do receive , John 7. 38 , 39. Vers . 18. And a clean person shall take hyssope , and dip it in the water , and sprinkle it about the tent , and upon all the vessels . ] For though a vessel were melted , yet it was not clean till it was sprinkled with this water , Numb . 31. 23. Every thing that may abide the fire ye shall make it go through the fire , and it shall be clean ; neverthelesse it shall be purified with the water of separation . Vers . 22. And what soever the unclean person toucheth shall be unclean , &c. ] The unclean person here spoken of must needs be meant of the unclean person mentioned in the foregoing verse ( as by the immediate inference of this upon that is evident ) to wit , the person that was made unclean by touching the water of separation ; yet withall it may be extended to all the unclean persons mentioned before in this chapter , as those that were made unclean by the burning or touching of the red heifer , or her ashes , or by the touching of the dead body of a man , &c. and the Law here given concerning those is , that every thing should be unclean that such unclean persons touched , and that every person should be unclean that touched any thing that was defiled by the touch of an unclean man : and thus hereby was figured the contagion of sinne , spreading from one to another , to the infection of many . CHAP. XX. Vers . 1. THen came the children of Israel , even the whole congregation , into the desert of Zin , &c. ] Not the wildernesse of Sin , mentioned Exod. 16. 1. whither they came on the fifteenth day of the second moneth after their departing out of the land of Egypt ; but the wildernesse of Zin , which was near to the land of Edom. The last station of the Israelites mentioned in this story was Kadesh in the wildernesse of Paran , Numb . 12. 16. and 13. 26. which is also called Kadesh-Barnea , Deut. 1. 19. and Rithmah , Numb . 33. 18. close upon the borders of Canaan ( for thence they sent twelve men to search the land ) But because here they murmured against God for fear of the inhabitants , hence the Lord appoints them to return to the red sea : from Rithmah therefore or Kadesh-Barnea they returned ( as we find it Numb . 33. 19. ) to Rimmon-parez , thence to Libnah , thence to Rissah , thence to Kehelathah ( where some think it was that the Israelite was stoned for gathering broken wood on the Sabbath day , Exod 15. 32. ) thence they went to mount Shapher , thence to Haradah , thence to Makheloth , thence to Tahath , thence to Tarah ( where it is thought that insolent mutiny began of Korah , Dathan and Abiram ) thence they removed to Mithcah , thence to Hashmonah , thence to Moseroth , thence to Bene-jaakan , thence to Horha-gidgad , thence to Jotbathah , thence to Ebronah , thence to Ezion-gaber , which was close by the red sea ( for this was a place for shipping in Edoms land , 1. King. 9. 26. And King Solomon made a navy of ships in Ezion-Geber , which is besides Eloth , on the shore on the red sea , in the land of Edom ) then they turned to the North again , and pitched ( as here Moses tells us ) in another Kadesh which was in the desert of Zin , of which Jephthah spake , Judg. 11. 16. and this was in the first moneth , to wit , of the fourtieth year after they were come out of Egypt ; for at their next station in mount Hor , whither they removed from this Kadesh , Aaron dyed , and that is noted to have been in the first day of the fifth moneth of the fourtieth year , Numb . 33. 38. So that in their travels from Kadesh-Barnea , where the spie came to Moses , to this Kadesh in the desert of Zin , there were about eight and thirty years spent , the most of their fathers that were numbred at their coming out of Egypt being in that time destroyed . And Miriam dyed there , and was buried there . ] To wit , in Kadesh ▪ She was the sister of Moses , a prophetesse , and by her also God guided the Israelites in their travels ; I sent before thee Moses and Aaron and Miriam , saith the Lord to the Israelites , Mich. 6. 4. and therefore is the place and time of her death and buriall noted . This year Aaron dyed also , chap. 33. 38. and Moses , Deut 34. 7. and if this was the sister of Moses , as it is generally held , that was set to watch what would become of Moses when he was laid out in an ark of bulrushes , Exod. 2. 4. she could be little lesse then ten years old , when Moses was born , and consequently she was about a hundred and thirty years now when she dyed : for Moses ( who dyed towards the end of this year ) was a hundred and twenty years old when he dyed , De●t . 34. 7. Vers . 2. And there was no water for the congregation , &c. ] With the same want God tryed their fathers in the first year after their going out of Egypt , Exod. 17. 4. who thereupon murmured then also , and had water out of a rock ( for in many particulars these two different stories were alike , though not in all ) but in this these their children were worse then their fathers , because the experience their fathers had of Gods succour in the very same extremity did no good upon them , nor could prevent these their murmurings against Moses and Aaron . Vers . 3. Would God that we had dyed when our brethren dyed before the Lord. ] That is , with those whom God did suddenly destroy in the insurrection of Korah , Dathan and Abiram , chap. 16. and so also at other times . This they wished , intimating that it had been easier to have been cut off so , then to pine away now for want of water ; but the whilst in a desperate manner they most impudently fl●ght that fearfull judgement of being cut off in Gods fiery indignation , as a matter of nothing . Vers . 6. And Moses and Aaron went from the presence of the assembly , &c. ] Namely , for fear of the people , because of their outrage , and that they might go to the tabernacle to intercede as formerly , chap. 14. 5. for this rebellious people . And the glory of the Lord appeared unto them . ] See chap. 16. 19. Vers . 8. Take the rod , and gather thou the assembly together , &c. ] It is very questionable what rod it was that God here appoints Moses to take for the working of this miracle of fetching water out of the rock . Evident it is that Moses took the rod from before the Lord , vers . 9. that is out of the tabernacle ; and therefore some Expositours hold , that it was Aarons rod which was budded , and was laid up before the testimony , chap. 17. 10. But more generally it is held , that it was that rod of Moses , wherewith he had wrought so many miracles in Egypt , which seems indeed the more probable , first , because it is afterwards called his rod , vers . 11. With his rod he smote the rock ; and secondly , because this was fittest for this imployment , the very sight of this rod wherewith God had manifested his almighty power in so many miracles , and particularly in fetching water for them out of the rock at Rephidim , being enough to make them ashamed of their present murmuring against God. And what though he took this rod from before the Lord ? vers . 9. even Moses rod in memory of the great things that had been done by it ( for which it is sometimes called the rod of God , as Exod. 4. 20. ) might be laid up in the tabernacle as well as Aarons ; yea and some conceive that Aarons rod , which budded and was laid up in the tabernacle , was the very same wherewith those miracles were wrought in the land of Egypt , the rather , because even the rod of Moses is sometimes also called Aarons rod , as Exod. 7. 12. They cast down every man his rod , and they became serpents ; but Aarons rod swallowed up their rods . And speak unto the rock before their eyes , &c. ] Here was no command given to Moses that he should smite the rock , but onely that he should take the rod in his hand , to wit , as a signe of Gods working by him , and speak to the rock before their eyes ; and therefore many hold that herein lay a part of Moses sinne , that he smote the rock , when he should onely have spoken to it . But withall in this command of the Lord to Moses to speak to the rock , there was couched a sharp exprobration of Israels hard heartednesse and infidelity : for it intimates , that the dead creatures would sooner hear and obey God , then his own people ; and therefore also he was appointed to do this before the eyes of all the people , whereas the former miracle , of the like nature , at the rock of Rephidem , was onely wrought before the elders of Israel , Exod. 17. 5. Vers . 10. And Moses and Aaron gathered the congregation together before the rock , &c. ] Their return to the enraged people from whom erewhile for fear they withdrew themselves , and ready undertaking what God had enjoyned , shows plainly that they did not question Gods power to fetch water out of the rock ( how could they , having had experience that he had done it before , Exod. 17. 6 ? ) nor did absolutely conclude that God would not work this miracle at this time . But why then doth the Lord tell Moses and Aaron that they believed him not , vers . 12 ? undoubtedly because there was some secret distrust and unbelief in their hearts , though it prevailed not so farre against their faith as to make them wholly refuse to do what God had enjoyned them . God that sees the heart chargeth them with infidelity , and therefore we may be sure they were herein guilty , and that happely upon this ground : Heretofore when the people murmured the Lord for the most part shewed great indignation against them , and was ready to destroy them , but that Moses by his prayer prevailed with God to spare them ; Moses therefore and Aaron wondring that now the Lord should shew no such displeasure , but should presently send them to fetch water for them out of the rock they doubted whether God did seriously intend this supply , or did onely command it by way of upbraiding the people for forgetting what he had formerly done for them when they wanted water : and so though they came to the rock ready to do what God had commanded , yet they were perplexed and in suspence , betwixt hope and doubtings , questioning still within themselves what God would do , and that , it seems , not so much out of any doubt of Gods power , as out of a distrust that such a rebellious people were not capable of such a mercie from God : and that it was this which Moses stuck at , his words seem to testifie , vers . 10. Hear now ▪ ye rebels , must we fetch you water out of this rock ? But if the infidelity of their hearts were all their sinne , why is it said also , vers . 12. that they did not sanctifi● him in the eyes of the children of Israel ? I answer , that they showed their distrust outwardly also : first , by Moses his stricking the rock , to which he should onely have spoken , vers . 11. & this tended to the obscuring of Gods glory , since his almighty power would have been more manifest if by mere speaking to the rock the water had gushed forth ; s●condly , by striking it twice , which might well proceed from heat of anger and distrust ; thirdly by the doubtfulnesse of his words , must we fetch you water out of this rock ? and fourthly , by the bitternesse of his rage against the people . Hear now , ye rebels ( which happely he expressed also in many other words of discontent and anger which are not here set down ; for the psalmist saith that they angered him at the waters of strife , and provoked his spirit , so that he spake unadvisedly with his lips , Psal . 10● ▪ 32. 33. ) which as in part no doubt it proceeded from infidelity , so it must needs much obscure the riches of Gods mercie , who was ready to shew such wonderfull favour to such a rebellious people , and argued a kind of unwillingnesse that God should be honoured by this miracle , which he had determined to work in the eyes of all the people . Vers . 11. And the water came out abundantly , and the congregation drank . ] This was also spirituall drink , flowing from the rock Christ ( 1. Cor. 10. 4. And did all drink the same spirituall drink ; for they drank of that spirituall rock that followed them , and that rock was Christ ) being smitten for our transgressions , Esa 5. 3 , 4. by the rod of the law ; from him proceedeth that living water wherewith Gods Israel may quench their thirst for ever , But whosoever drinketh of the water that I shall give him shall never thirst : but the water that I shall give him , shall be in him a well of water , springing up into everlasting life , John 4. 14. Ho , every one that thirsteth come ye to the waters , and he that hath no money , come ye , buy and eat , yea come , and buy wine and milk without money , and without price . And their beasts also . ] Thus those elements , which are signes and seals of Gods grace unto those to whom they are sanctified of God for that purpose , out of that use are no other but common , and have no inherent holinesse in them . Vers . 12. Because ye believed me not to sanctifie me in the eyes of the children of Israel . ] That is , to glorifie me , by discovering that you did not question mine almighty power , my faithfulnesse and free grace even to those that do not deserve it : for as the believer doth greatly honour God by resting upon his mercie and power and faithfulnesse , so he that questions the accomplishment of any mercie , which God hath promised his people , doth exceedingly dishonour him : and therefore it is said , chap. 27. 14. that Moses and Aaron did herein ●ebell against Gods commandments . See the former note upon vers . 10. Therefore ye shall not bring this congregation into the land which I have given them . ] How grievous this chastisement was unto Moses , we see , Deut. 3. 23 , 24 ▪ 25 , 26. But withall herein a mystery was implyed . Neither Moses , the minister of the law , nor Aaron , the priest , could bring them into Canaan , but this must be the work of Jesus or Joshua his successour ; so neither the law , nor the legall priesthood , can bring us into heaven , but onely faith in Jesus Christ , Gal. 2. 16. Vers . 13. This is the water of Meribah , &c. ] So was the former place also called in Rephidim , Exod. 17. 7. To distinguish them the Scripture calleth this Meribah of Kadesh , Deut. 2. 1 , 2 , 3. And he was sanctified in them . ] That is , amongst the Israelites by giving them water , and thereby manifesting his power truth and compassion ; or in them , that is , Moses and Aaron , by punishing their rebellion : for hereby God is sanctified , Ezek. 38. 16. I will bring thee against my land , that the heathen may know me when I shall be sanctified in thee , O God , before their eyes . Vers . 14. And Moses sent messengers from Kadesh unto the King of Edom , &c. ] To wit , by Gods direction , Deut. 2. 1 , 2 , 3. Thou knowest all the travell that hath befallen us . ] That is , our grievous and wearisome afflictions and troubles have been so famous , that they cannot be unknown to thee . Vers . 16. And when we cried unto the Lord , he heard our voice , and sent an angel , &c. ] This was Christ , who appeared to Moses in the burning bush , and sent Moses to fetch the Israelites out of Egypt , and afterwards led them in their way in a pillar of cloud by day , and a pillar of fire by night . See the note upon Exod. 3. 2. And behold we are in Kadesh a city in the uttermost of thy border . ] Or , by Kadesh , to wit , in the wildernesse lying near , and having the name of Kadesh the citi● , Numb . 33. 36. Vers . 17. Let us passe , I pray thee , through thy countrey . ] That being now their nearest way , and most convenient for their passage in to Canaan . We will not passe through the fields , or through the vineyards , neither will we drink of the water of the wels . ] Meaning that they would not turn aside into their fields or vineyards to do them any damage , and that either they would not drink without paying for it , as vers . 19. or else that they would onely drink of the rivers which were common , not meddling with their wells , digged for their private uses , which were very precious in those hot and dry countreys . Vers . 18. And Edom said unto him , Thou shalt not passe by me , &c. ] Fearing questionlesse that an army of six hundred thousand would not be so easily gotten out of his countrey again , if they were once suffered to come in . Vers . 19. And the children of Israel said unto him , We will go by the high way . ] This is either the reply of the first messengers , or a second embassy upon the answer brought back by the first messengers . Vers . 21. Thus Edom refused to give Israel passage through his border . ] Notwithstanding , as they went along their coasts , the Edomites suffered them to buy victuals of them . See Deut. 2. 28 , 29. Wherefore Israel turned away from him . ] Fetching a compasse through the wildernesse about the land of Edom. The Lord had charged them that they should not meddle with the sonnes of Esau or their possession , Deut. 2. 4 , 5. Ye are to passe through the coasts of your brethren , the children of Esau — Medd●c not with them , for I will not give you of their land , no not so much as a footbreadth , so they went about , though the way through the wildernesse was very troublesome , Numb . 21. 4. The soul of the people was much discouraged because of the way . Vers . 22. And came unto mount Hor. ] From which some think the people that were driven out of this countrey by Esau were called Horims , Dent. 2. 12. The Horims also dwelt in Seir beforetime , but the children of Esau succeeded them when they had destroyed them , &c. and Esau is called the Horite , Gen. 36. 20. Vers . 24. Aaron shall be gathered unt● his people , &c. ] See the note upon Gen. 25. 8. This prediction of Aarons death was to make it manifest to the people , that he was by death kept from entring Canaan for his sinne , else the death of so aged a man would have been little regarded . Vers . 25. Take Aaron and Eleazar his sonne , and bring them up into mount Hor. ] These reasons may be probably given why this is appointed to be done in the mount : 1. That it might be a signe that this was done by Gods appointment , their going up into the mount being as it were a presenting of themselves before Gods tribunal , that by his will they m●ght be ordered in this great businesse . 2. That it might raise up the peoples expectation to observe what was done , whence it is said , vers . 27. that they went up in the sight of all the congregation . 3. That it might be a signe of Aarons ascending by death to heaven . Vers . 28. And Moses stripped Aaron of his garments , and put them upon Eleazar his sonne . ] The priests used not to wear their holy garments out of the tabernacle : But this was done by speciall command of God. Aaron therefore going up to mount Hor in all the high priests attire that he might die there , Moses stripped him there of all those holy garments , not so much that they might not be defiled by Aarons dead body , as that they might be put upon Eleazar his sonne , to signifie that God had appointed him to suce●ed in his fathers office . And indeed this done thus ( once for all ) was sufficient to shew that God had established this order , that the high priests eldest sonne , or the next heir of the family ( unlesse he were uncapable of it , because of some blemish ) was still to succeed in that place and office : and withall it must needs be a great comfort to Aaron , that before he died he saw his sonne settled in his room , and might in his sonne , so clothed , behold as in a type his Mediatour , the salvation of God , Luk. 2. 29. But yet in the dayes of the Judges we find that the high priesthood was removed from Eleazars to Ithamars posterity , for Eli was of the stock of Ithamar . And Aaron died there in the top of the mount . ] This was in the first day of the fifth moneth in the fourtieth year after their coming out of Egypt , Aaron then being an hundred and twenty three years old , chap. 33. 38 , 39. and an evident demonstration this was of the insufficiency of the legal priesthood , Hebr. 7. 23 ▪ 24. And they truly were many priests because they were not suffered to continue by reason of death : But this man , because he continueth ever , hath an unchangeable priesthood . Vers . 29. They mourned for Aaron thirty dayes . ] This was it seems the usuall time of mourning for great men , for so long also they mourned for Moses , Deut. 34. 8. In Deut. 10. 6. it is said that Aaron died , and was buried at Mosera ; but concerning that difficultie , see the note upon that place . CHAP. XXI . Vers . 1. ANd when king Arad , the Canaanite , which dwelt in the south , heard tell that Israel came by the way of the spies , &c. ] That is , when he understood by the spies he had sent forth to observe the course of the Isra●lites ▪ that they were turned back again from the red sea , and marched directly upon the south of Canaan , where his countrey lay , by the way of the spies , that is , by the way where he had sent his spies to watch them , not knowing of Moses purpose to compasse the land of Moab he resolved that they meant to enter upon the south of Canaan ; and therefore judging it safer to find his eneme in his neighbours countrey then to be found by them in his own , he immediately went forth with a great army even as farre as mount Hor in the edge of the desert , where the Israelites now lay , and there fought with them , and took some of them prisoners . Many Expositours do farre otherwise conceive of that which is here said of the Israelites coming by the way of the spies ; namely , that king Arad heard they came by the way where the spies which Moses did long since send to search the land , chap. 13. 17. entred that countrey ; and indeed they entred upon the south of Canaan , as is there expressely noted . But first , because the Israelites were now farre from Kadesh-Barnea , whence those spies were sent to search the land of Canaan : and secondly , because it seems apparent by the text , that those that told this king Arad of the Israelites coming , used the exp●ession here mentioned , that they came by the way of the spies , and we no way find that either this king , or any other of the Canaanites , did ever know any thing of the Israelites spies that were sent to search the land , therefore I conceive that this is meant rather , as is abovesaid , of the way where king Arad had sent spies to observe which way the Israelites would take , of whose return from the red sea he had before been informed , as is noted , chap. 33. 40. As for the battel which was here fought betwixt the Israelites and the army of this king Arad , very observable it is , first , that the Lord so disposed of it by his providence , that this one king should onely come forth against them , and that all the Canaanites in those parts did not joyn their forces together against them ( for by this means the Israelites were not so daunted , but that they were willing to fight with them ; ) and secondly , that notwithstanding the Lord suffered them to be foyled , so that some of them were taken prisoners in this battel : for hereby he taught them at first how unable they were in themselves to conquer those nations , that so they might learn to trust in God , and not in themselves . If one king thus prevailed over them , how should they be able to destroy all the inhabitans of the land , combining themselves together , if the Lord should not assist them ? Vers . 2. And Israel vowed a vow unto the Lord , &c. ] That is , the Israelites intending to renew the battel , and again once more to set upon Arad and his army , called upon God for help , and vowed to devote unto him their enemies and all their cities , that is , utterly to destroy them , If thou wilt indeed deliver this people into my hand , then I will utterly destroy their cities : for when things were thus devoted , the persons were killed , the cities burnt , and the goods confiscate to the Lord , so that nothing was reserved for their own private use , as is noted upon Levit. 27. 28. and this was a vow agreeable to Gods law , Exod. 23. 32. Thou shalt make no covenant with them , nor with their gods . Vers . 3. And the Lord hearkened to the voice of Israel , and delivered up the Canaanites . ] That is , this army of Arad , whom , in a second battel , after this vow they vanquished and destroyed . And they utterly destroyed them and their cities : and he called the name of that place Hormah . ] But how could they , being so farre off in the wildernesse , destroy their cities lying within Canaan ? surely had Moses at this time entred Canaan in the pursuit of Arad , he would not have fallen back again into the deserts . It seemeth therefore that the accomplishment of this vow was performed long after , to wit , by the men of Judah and Simeon , when they were come into the land of Canaan , as is expressed , Judg. 1. 17. And Judah went with Simeon his brother , and they slew the Canaanites that inhabited Zephath , and utterly destroyed it : and the name of the citie was called Hormah ; so that this clause was here inserted either by Mosesprophetically , or by some other holy man afterwards . Vers . 4. And they journeyed from mount Hor by the way of the red sea , &c. ] That is , they went from Hor Eastward , a way that led to the red sea , which lay North and South , the common rode from Gilead and Moab to Eziongaber , &c. and so crossing that way , they passed on to Zalmonah , and so ( turning then Northward ) to Punon , as is expressed , Numb . 33. 41 , 42. and here it seems it was that the Israelites were punished with fiery serpents . And the soul of the people was much discourag●d because of the way . ] That is , because they were led a great way about through a desert , full of wants and difficulties ; and that the rather , because now they began to think , puffed up with their late victory , that it had been easie for them to have forced a passage the nearest way . Vers . 5. And the people spake against God , and against Moses , &c. ] And so tempted Christ , 1. Cor. 10. 9. Neither let us tempt Christ as some of them also tempted , and were destroyed of serpents . Vers . 6. And the Lord sent fiery ser●ents among the people , &c. ] So called , because their venemous biting did cause a grievous burning in the bodies of the Israelites . It may seem that they were a kind of serpents with wings , that so flying amongst them did here and there seise upon them , and bite them , such as the prophet speaks of , Esa . 14. 29. Out of the serpents root shall come forth a cockatrice , and his fruit shall be a fiery flying serpent . The word in the originall is , Seraphin , that is , Burners , the very same name whereby the Angels are called , Esa . 6. 2. because of their burning zeal for Gods glory . The wildernesse , through which the Israelites now went , did abound with many sorts of these serpents , and therefore it is called that great and terrible wildernesse wherein were fiery serpents and scorpions , Deut. 8. 15. onely God had hitherto kept them from hurting his people , till now for their sinne he gave them power to bite and kill them : and indeed the punishment was just according to their sinne ; for now God gave them just cause to complain of thirst , and with the venemous biting of fiery serpents he punished their virulent tongues , to whom that might well be applyed which the Psalmist speaks , Psal . 140. 3. They have sharpened their tongues as a serpent , adders poison is under their lips . Vers . 8. Make thee a fiery serpent , and set it upon a pole , &c. ] This was the way which the Lord prescribed for the curing of the Israelites , that were bitten with fiery serpents , namely , that Moses should make a fiery serpent , that is , a figure or representation of those fiery serpents wherewith they were stung , and that of brasse , as we may see in the following verse , the better to represent their fiery quality , because brasse is of a fiery colour ( and therefore it is said of the Cherubims that Ezekiel saw in a vision , Ezek. 1. 7. that they sparkled like the colour of burnished brasse , and then set it upon a pole , to the end that it might be seen from every quarter of the camp , so that every man that was stung with the fiery serpents might look upon this brasen serpent , and thereby might be healed . Now this way of cure the Lord prescribed for two reasons : first , because this , being no naturall way of cure , did the better discover that it was of Gods mercy ; and secondly , that it might be a type of Christ and our redemption by him , John 3. 14 ▪ 15. As Moses lifted up the serpent in the wildernesse , even so must the sonne of man be lifted up ; That whosoever believeth in him should not perish , but have eternall life . For first , as the Israelites were bitten with fiery serpents , and that biting was mortall and deadly ; so was all mankind in our parents mortally stung and bitten by Satan , that old serpent , Rev. 12. 9. so that their whole nature is envenomed with sinne , as a deadly poison , and as it were set on fire of hell , as S. James speaks of the tongue in particular ▪ James ● . 6 , 8. and that so , that without some way of recovery they must needs perish everlastingly , By one man sinne entred into the world , and death by sinne , Rom. 5. 12. and , the sting of death is sinne , saith the same Apostle , 1. Cor. 15. 56. Secondly , as the brazen serpent , which Moses made for the cure of the Israelites , had the outward form of those fiery serpents , yet had not the poyson of those serpents in it ; so Christ came in the likenesse of sinnefull flesh , Rom. 8. 3. and yet was without sinne : Thirdly , as the brazen serpent was lifted upon a pole , that when any man was stung with the fiery serpents he might lift up his eyes , and look upon it ; so Christ was lifted upon the crosse , to the end he might save death-stung sinners ; or rather , so was Christ lifted up and held forth unto men in the preaching of the Gospel , that so all poore sinners might look upon him as the onely authour of eternall salvation , according to that of S. Paul to the Galatians , Who hath bewitched you , that you should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth crucified among you ? Gal. 3. 1. And fifthly , as the Israelites , that were mortally bitten by those fiery serpents , were perfectly cured onely by looking on the brazen serpent , whereof there could be no naturall reason ; so are sinners perfectly saved from that death whereto they were liable because of sinne , onely by casting an eye of faith upon Christ , whereof no reason can be given but the will of God ; and therefore is the preaching of this way of salvation called the foolishnesse of preaching , 1. Cor. 1. 21. And indeed partly because it was such a notable type of the promised Messiah , and partly that it might be a memoriall of this singular me●cy which God thereby had afforded them , the Israelites carefully kept this brazen serpent unto the dayes of Hezekiah ; but then because the people burnt incense to it , that good King brake it in pieces , 2. Kings 18. 4. Vers . 10. And the children of Israel set forward , and pitched in Oboth . ] They removed not from mount Hor to Oboth , but ( as is before noted upon vers . 14. ) from mount Hor they removed to Zalmonah , and then to Punon , and then to Oboth , as we reade , chap. 33. 41 , 42 , 43. whence we may most probably conclude , that about Punon it was that the brazen serpent was made , because it is said here that they set sorward from the place where that was done , and then pitched in Oboth . Vers . 11. And they journ●yed from Oboth , and pitched at Ije-abarim , in the wildernesse , which is before Moab , &c. ] And so were come from Edoms borders to Moabs , with whom also they might not meddle , Deut. 2. 9. And the Lord said unto me , Distresse not the Moabites , neither contend with them in battel . Vers . 12. From thence they removed and pitched in the valley of Zared . ] Zared was the name both of the valley and river that ranne through that valley , Deut. 2. 13. where was it seems Dibon-gad ; for chap. 33. 45. it is said that they departed from lim , and pitched in Dibon-gad . Vers . 13. From thence they removed and pitched on the other side of Arnon , &c. ] From Dibon-gad they went to Almon-diblathaim , thence to the mountains of Abarim , Num. 33. 46 , 47. which it ▪ seems were in this place on the other side of Arnon . For Arnon is the border of Moab between Moab and the Amorites . ] Arnon was a river that did at this time divide the countrey of the Amorites from the land of the Moabites . Indeed the countrey beyond Arnon towards Jordan had been in the possession of Moab , but Sihon had taken it from them , ver . 16. so that now Arnon was the border between the Moabites and the Amorites ; which Moses notes , to let us see how God by this means had provided this countrey for the Israelites , who might not have meddled with it , if it had been still in the Moabites possession , but were now commanded to take it from the Amorites , Deut. 2. 24. Rise ye up , take your journey , and passe over the river Arnon ; behold I have given into thy hand Sihon the Amorite , King of Heshbon , and his land , &c. and hence it was that the King of the Amorites and Moabites challenged this land in the dayes of Jephthah , Israel took away my land when they came up out of Egypt , from Arnon even unto Jabbok and unto Jordan ; now therefore restore thoselands again peaceably . Vers . 14. Wherefore it is said in the book of the warres of the Lord , what he did in the red sea , &c. ] This place is diversly translated , and therefore also diversly expounded by Interpreters . According to our translation the meaning and drift of the words seems to be this , There was a book extant in Moses time , but now lost , called the book of the warres of the Lord , wherein it seems the victories which the Lord gave the Israelites over their enemies were more largely described , which are here but briefly touched : out of this book Moses cit●s these following words ▪ What he did in the red sea , and in the brooks of Arnon , and at the stream of the brooks that goeth down to the dwelling of Ar , and lieth upon the border of Moab ; and that partly to prove what he had said before , ver . 13. that Arnon was at present the border between the land of Moab , and the land of the Amorites , though formerly the land beyond Arnon belonged also to the Moabites ; and partly also to give a touch , that here at their entrance into the Amorites land the Lord wrought wonders for them , not inferiour to his dealing with them when he drowned the Egyptians in the red sea . Our Translatours have noted in the margin of our Bibles , that this place cited out of that book of the warres of the Lord may be read thus , Vaheb in Saphah , and in the brooks of Arnon , &c. but if it be so read it is hard to conjecture what was meant thereby , onely some Expositours hold that Vaheb was the name of that King of the Moabites , mentioned vers . 26. whom Sihon conquered ; and others that it was the name of a city in Saphah : but the words cited being but an imperfect clause , taken out of a book not now extant , no wonder it is though the meaning of them cannot be found out ; sufficient it is for us that they plainly enough prove that for which Moses cites them , namely that the river Arnon did divide the land of the Amorites and the land of Moab . Vers . 16. And from thence they went to Beer . ] Neither this place called Beer , nor those mentioned vers . 18 , 19 , 20. to wit , Mattanah , Nahaliel , and Bamoth , are named Numb . 33. and therefore it seems they were not severall stations , but onely the names of such places as they passed by when they went forward from the mountains of Abarim , which were about Arnon , to the plains of Moab , Numbers 33. 48. That is the well whereof the Lord spake unto Moses , Gather the people together , and I will give them water , &c. ] The meaning of these words is , that at this place , called thence Beer , which signifieth a well , the Lord did miraculously again supply them with water , and that in the sight of all the people , having appointed Moses to gather them together for this very purpose . The manner how this was done is not expressed in the story , but from the ensuing song we may probably inferre thus much , to wit , that the people being in some distresse for water in that wildernesse , mentioned ver . 13. through which they were now going , God stayed not now till they murmured again , but of his own accord did appoint Moses to gather the people together , and to set the princes of the tribes to dig with their staves , promising that a well should thereupon miraculously spring up in that dry and barren place ; which was accordingly done , and so thereupon the people sung that ensuing gratulatory song , ver . 17 , 18. wher●in with much joy and praise to God they acknowledged the miraculous manner of that wells springing up , Spring up , O well ; Sing ye unto it . The Princes digged the well , the nobles of the people digged it , by the direction of the Lawgiver , with their staves . And this , it seems , was that renowned well called Beer-elim , Esa . 15. 8. that is , the well of the mighty ones , and might have a like spirituall signification as had before those waters that came out of the rock : for as that rock was Christ , 1. Cor. 10. 4. so this well might be a figure of him , who is the fountain of the gardens , a well of living waters , Cant. 4. 15. secondly , the waters springing from thence might signifie that saving doctrine and graces of Gods spirit which from Christ are derived unto the faithfull , and are in them alwayes as a well of water springing up unto life everlasting , John 4. 14. thirdly , the Princes digging of this well with their staves might be a figure of the labour of governours to open and bring forth to the people the ordinances of God , the word , and the ministry thereof : and fourthly , the Israelites singing about this well might he a signe of that Christian joy whereof the Prophet speaks , Esa . 12. 3 , 4. With joy shall ye draw water out of the wells of salvation , and in that day shall ye say , Praise the Lord , &c. Vers . 21. And Israel sent messengers to Sihon king of the Amorites , &c. ] When they were to passe over the river Arnon , mentioned vers . 13. God had told them that they should destroy Sihon , and possesse his countrey , Deut. 2. 24 ▪ Rise ye up , and passe over the river Arnon : Behold , I have given into thy hand Sihon the Amorite , king of Heshbon , and his land , &c. yet now out of the wildernesse of Kedemo●h , Deut. 2. 26. they sent messengers to him , doubtlesse not without Gods allowance , to desire a peaceable passage through his countrey , thereby to render him afterwards the more inexcusable when he was destroyed , both in his own conscience , and in the judgement of others that should hear of it . Vers . 22. We will not drink of the waters of the well . ] See the note upon ●hap . 20. 17. Vers . 24. For the border of the children of Ammon was strong . ] And therefore Sihon had not encroched upon their countrey , as he had upon the Moabites , at least not beyond the river Jabbok , see Josh . 13. 25. for this is not added as a reason why the Israelites made not warre upon them , Gods command was a restraint sufficient for them , Deut. 2. 19. And when thou comest nigh over against the children of Ammon , distresse th●m not , nor meddle with them , &c. Vers . 25. And Israel took all these cities , &c. ] Destroying all the inhabitants , Deut. 2. 34. And we took all his cities at that time , and utterly destroyed all the men and the women , and the little ones , &c. Vers . 26. For Heshbon was the citie of Sihon the king of the Amorites , &c. ] Because Heshbon and the countrey adjoyning had been the possession of the Moabites , and God had charged the Israelites not to meddle with their countrey , Deut. 2. 9. therefore Moses doth largely prove from this place to the end of the 30. verse , that both Heshbon and the countrey adjoyning was the possession of Sihon when the Israelites took it , Sihon having taken it from the former king of the Moabites , that is , from him that was king before Balak , that was at present their king , chap. 22. 4. Concerning which see also what is noted before upon vers . 13. Vers . 27. Wherefore they that speak in proverbs , say , &c. ] By proverbs in the Scripture are generally meant all wise and pithie sayings , especially when they are grown to be in common use amongst men , 1. Sam. 24. 13. As saith the proverb of the antients , Wickednesse proceedeth from the wicked ; and secondly , more particularly those are called proverbs , first , that are expressed with figurative words , or by way of similitude , as Ezek. 18. 2. What mean ye that ye use this proverb concerning the land of Israel , The fathers have ●aten sowre grapes , and the childrens teeth are set on edge ? secondly , that are taken up as by-words , by way of scorning and d●riding men , as Deut. 28. 17. Thou shalt become an astonishment , a proverb , and a by-word among all nations , and Hab. 2. 6. Shall not all these take up a parable and a taunting proverb against him ? : and so consequently by those that speak in proverbs are meant here , such as did compose or utter songs or ballads made by way of triumphing over some vanquished enemie , and that because in such songs they used to scoff at those that were so vanquished , and the severall passages of such songs were usually taken up afterwards as a proverb and by-word . Now Moses ( to prove that Heshbon and the countrey adjoyning now taken by the Israelites had formerly been taken from the Moabites by Sihon ) alledgeth this proverbiall song ( which no doubt was first made and used by the Amorites by way of triumphing over the vanquished Moabltes ) and that the rather because the Israelites now might more justly , and so happely did , insult over the Amorites with the same proverbiall taunt wherewith they had before derided the Moabites . Let the city of Sihon be built and prepared . ] Implying that though Heshbon perished , vers . 30. being in Moabs hand , yet now it should be more fairly and more strongly fort●fied being in Sihons hand ; and so also being applyed to the Israelites victory , that though it were much defaced in Sihons hands , yet now the Israelites would build it more fairly . Vers . 28. For there is a fire gone out of Heshbon , a flame from the city of Sihon , &c. ] That is , the fury of warre , which was kindled and began in the subversion and laying waste of Heshbon , brake out from thence and consumed the countrey of the Moabites as farre as Ar , a chief city of theirs , and the Lords of the high places of Arnon , that is the princes , priests , and gods of the Moabites ( for all these may be comprehended under this word Lords ) even as farre as Arnon . And hence it is that the prophet , speaking of the vain confidence of the Moabites in the strength of Heshbon ( for the Moabites had then recovered this countrey again , the Israelites being carryed captives into Assyria ) he threatens that those cities wherein they trusted should by the Chaldeans be first destroyed , and in the words he useth doth manifestly allude to this taunting song of the Amorites when they conquered the Moabites , here cited by Moses , Jer. 48. 45. A fire shall come forth out of Heshbon , and a flame from the middest of Sihon , and shall devour the corner of Moab , and the crown of the head of the tumultuous ones , &c. Vers . 29. Wo unto thee , O Moab ; thou art undone , O people of Shemosh , &c. ] In this clause of their song the Amorites scoff at Shemosh , who was the god of the Moabites , 1. King. 11. 7. the Amorites had another god , to wit , Milcom , 1. King. 11. 5. & they therefore now derided the Moabites , because their God , though they had been so long his people , and had served him so carefully , was not able to help them , but had delivered them into captivity to Sihon , as it follows in the next words , He , that is , their God Shemosh , hath given his sonnes that escaped and his daughters into captivity , unto Sihonking of the Amorites . But how much more properly might the Israelites take up this proverb now against the Amorites ? Vers . 30. We have shot at them . ] To wit , first the Amorites , then the Israelites . Vers . 32. And Moses sent to spie out Jaazer , &c. ] A city also that ha● been Moabs , Jer. 48. 31 , 32. but now was the Amorites ; a fruitfull pasture-countrey it stood in , and was given to Gad , Numb . 32. 1. Vers . 33. And they turned and went up by the way of Bashan , &c. ] A rich countrey this Bashan was , famous for its huge oaks , Ezek. 27. 6. Of the oaks of Bashan have they made thine oars ; also the pastures nourished strong and fat cattel , whereto the Scripture often alludeth , Deut. 32. 14. Butter of kine , and milk of sheep , with fat of lambs and rammes of the breed of Bashan , and Amos 4. 1. Hear this word ye kine of Bashan : and there were in it threescore cities with high walled gates and barres , Deut. 3. 4 , 5. and indeed this which is said of their high walled cities makes it manifest , that the Israelites spyes were here amongst other places , when they searched the land of Canaan . Vers . 34. And the Lord said unto Moses , Fear him not , &c. ] Og the king of Bashan was a huge gyant , Deut. 3. 11. his bedsted was a bedsted of iron , nine cubits was the length thereof , and foure cubits the breadth of it ; and the rather doubtlesse did the Lord encourage Moses not to fear him , because they were like enough to be scared with the very sight of him , to which end also he assures him that he should do to him as he did unto Sihon King of the Amorites , making the experience he had of Gods help against Sihon a ground of encouragement for the present against Og , and his armie too . CHAP. XXII . Vers . 1. ANd the children of Israel set f●rward , and pitched in the plains of Moab , on this side Jordan , by Jericho . ] In the third chapter vers . 48. it is said that they d●parted from the mountains of Abarim , and pitched in the plains of Moab , by Jordan , near Jericho , and that is the last removall of the camp of Israel there mentioned . Now they came to the mountains of Abarim at their first passing over the river Arnon , as is noted before upon vers . 13. And therefore it seems , that all those things related from the 13. verse of the former chapter to the end of the chapter , as concerning their going to Beer , vers . 16. where a well sprung up so miraculously , and concerning the conquests of Sihon and Og , were done , the camp and the tabernacle still abiding at the mountains of Abarim ; and then after that the camp of Israel set forward from thence , and pitched in the plains of Moab , so called , because they had been sometime Moabs , and did border upon the land of Moab , though they were afterwards the Amorites , and now the Israelites by conquest . These plains reached unto Jordan right over against Jericho . And here the Israelites remained till after Moses death they passed over Jordan into the land of Canaan : in which time many notable things fell out , even all recorded from this place to the end of Deuteronomy and in the beginning of Joshua , till their entrance into Canaan . Vers . 3. And Moab was sore afraid of the people , because they were many , &c. ] The Moabites had no cause at all to be afraid of the Israelites , though they were many ; for the Israelites had made known to them their resolution not to meddle with them , and accordingly had peaceably passed by their countrey , yea they had , to their own trouble , fetched a great compasse about , purposely that they might not annoy them by passing through their land ; and besides , in destroying the Amorites they had done them a pleasure , having thereby freed them from ill neighbours who had lately by the sword taken away a great part of their countrey from them , chap. 21. 26. But yet , being stricken with terrours from God , all this could not qui●t their minds : They saw they were a numerous mighty people , and that they had now already vanquished two great kings , and that they were still upon the borders of their countrey , and hereupon they were ready to conclude , that as the Amorites had lately taken away part of their countrey , so this people , that had now destroyed the Amorites , would take away the rest , and so were mightily perplexed and distressed . The Lord herein making good his promise to his people , Exod. 15. 15. The mighty men of Moab trembling shall take hold upon them ; all the inhabitants of Canaan shall melt away ; and again Deut. 2. 25. This day will I begin to put the dread of thee , and the fear of thee upon the nations that are under the whole heaven , who shall hear report of thee , and shall tremble and be in anguish because of thee . Vers . 4. And Moab said unto the Elders of Midian , &c. ] That is , the Moabites being in this distresse , and considering that the onely way to secure themselves against the evil fea●ed was so strengthen themselves against the Israelites , and that hereby also they might happely regain what the Amorites had formerly taken from them , they sent to the elders of Midian to desire them to joyn with them against the Israelites , and that because the Midianites were subject to the same king ▪ or at least were neighbours confederate wi●h them : and so it is evident they did , though they had no cause for it : for first , they were in a manner allyed to the Israelites , being the posterity of Midian , who was the sonne of Abraham by his wife Keturah , Gen. 25. 1 , 2. and secondly , the Israelites had not meddled with them ; and thirdly , the Israelites conquest of the Amorites was an advantage to the Midianites , who were by this means freed from Sihons tyrannous yoke : for that they were before in bondage to him appears , because the five kings of Midian that combined with Moab , and perished for the same , chap. 31. 8. are called the Dukes of Sihon , Josh . 13. 21. Some conceive that the Ammonites did also joyn with the Moabites and Midianites at this time , which they ground upon that place , Deut. 23. 3 , 4. An Ammonite or a Moabite●shall not ▪ enter into the congregation of the Lord ; Because they met you not with bread and with water , in the way when you came forth out of Egypt , a●d because they hired against thee Balaam the sonne of Beor , of Pethor , of Mesopotamia , to curse thee . But that last clause happely is meant onely of the Moabites ; which indeed we may the rather think , because there is not in this story the least mention of the Ammonites . Now shall this company lick up all that are round about us , as the ox licketh up the grasse of the field . ] This is the argument whereby the Moabites sought to perswade the Midianites to joyn with them against the Israelites , namely , because if they were let alone , they would doubtlesse devour both them and all the neighbo●ring nations . It is all one as if they had said , By what this people have already done in the two kingdomes of Sihon and Og , you may see that they do not content themselves to subdue a people , and make them tributaries , but where they conquer they ●tterly destroy all the inhabitants ; and this therefore they will do to us , because of their multitudes , if we joyn not our forces together , as easily as a company of oxen will lick up the grasse of a field they are put into , leaving the ground bare where they go , so that it is high time for us to look about us , and to bandy our selves to fight with them . And indeed however their fear were causelesse now , because the Lord had charged the Israelites not to meddle with the Moabites , as is before noted , yet in future times even this people of Moab were subdued by the Israelites , though not utterly destroy●d , to wit , in the dayes of David , 1. Chron. 18. 2. Vers . 5. He sent messengers therefore unto Balaam the s●nne of Beor , &c. ] This Balaam was a Southsayer , famous for his inchantments and divinations in those times , as is evident , Josh 1● . 22. Balaam also the sonne of Beor , the Southsar●r , and Numb . 24. 1. And when Balaam saw that it pleased the Lord to blesse Israel , he went not , as at other times ▪ to seek for inchantm●nts ; he is called a prop●et , 2. Pet. 2. 16. The dumb a●s● speaking with mans voice forbad the madnesse of the prophet , not onely because he used by his divinations to foretell things to come , but also because God did at present in the passage of this story guide him to prophecy of things that were long after to come to passe ; and we know the gift of prophecy is a common gift , which may be conferred upon a wicked man : and it is like Balack sent to him , as to a prophet , that had from God this gift of divining , and that by his curses and inchantments the Israelites might be weakened , and the more easily overcome . He is here described by his parentage , that he was the sonne of Beor , who is also called Bosor , 2. Pet. 2. 15. Following the way of Balaam the sonne of Bosor ; secondly , by his countrey , whither Balak sent to him , to wit , Pethor , which was a city in Mesopotamia or Aram , Deut 23. 4. Because they hired against thee Balaam the sonne of Beor , of Pethor of Mesopotamia , to curse thee ; in the East countrey , Numb . 23. 7. Balak the king of Moab hath brought me from Aram , out of the mountains of the East ( and the Eastern land was infamous for divinations and such like arts , Esa . 2. 6. Therefore thou hast forsaken thy people , the house of Jacob : because they be replenished from the East , and are southsayers like the Philistines ) and was seated nigh to the river of that land , which was Euphrates ▪ for that was the great river of Mesopotamia . Behold , there is a people come out of Egypt . ] That is , injuriously invading countreys they have no right ; unto this he seeks to perswade Balaam , by shewing him the justnesse of his cause . Behold , they cover the face of the earth , they abide over against me . ] That is , in a countrey bordering upon mine . Vers . 6. Come now therefore , I pray thee , curse me this people , &c. ] This he speaks , as supposing his presence necessary for the accomplishment of that great work for which he sent to him : whence is that also . ver . 41. Balak took Balaam , and brought him up into the high places of Baal , that thence he might see the utmost part of the people . Amongst other grounds of this conceit , one might be , that beholding the Israelites , his speech might have more vehemency of spirit and better effect , as he supposed ; and indeed it is said concerning Elisha , when he cursed the children that mocked him , 2. Kings 2. 24. that he turned back and looked on them , and cursed them in the name of the Lord : how effectuall curses duly pronounced by the Prophets of God were , we may see in that , 2. Kings 2. 24. And he turned back and looked on them , and cursed them in the name of the Lord : and there came forth two she-bears out of the wood and tare fourtie and two children of them . Balak had the like conceit of this famous false prophet , and therefore desires that he would curse Israel , that is , that he would first by his inchantments procure them to be accursed of God , and then pronounce this curse against them . Vers . 8. Lodge here this night , and I will bring you word again as the Lord shall speak unto me . ] It is evident that Balaam was a sorcerer , as is noted from Josh . 13. 22. and he was likewise an idolater , for we see afterwards , chap. 23. 12. that he offered sacrifices upon Baals high places ; and how then doth he speak here of the Lord Jehovah , as it is in the text , I will bring you word again as the Lord , or Jehovah , shall speak unto me ? I answer first , that it is most probable that some small remainders of the knowledge of the true God were still left amongst these idolatrous nations , that were the posterity of Abraham and Lot , yea and that they did make profession of worshipping the true God , though withall they worshipped other false gods too : and so I conceive it was with Balaam , and therefore , vers . 18. he calls God the Lord his God , and so though he were an idolater and a southsayer , yet he might pretend himself to be a Prophet of the Lord Jehovah too : and secondly , this amongst other things was a part of the magick skill of their southsayers in former times , that when they were by inchantments to seek the ruine of any people , they used to deal with that God who was the defender of that people , whom they called their t●telary God : for this is clear in profane Writers , that when the Romanes intended to besiege any city , their priests were wont first to call out that God under whose tutelage or protection that city was , and to promise him more ample place and honour among them : and thus some conceive that Balaam undertook to enquire of the Lord Jehovah , whom he knew to be the God of the Hebrews , to see whether he might be taken off from defending them . But the first , I conceive , is the truest answer . However , the reason why he desired these men to stay all night was , because in the night he used to have his revelations and to practise his inchantments . Vers . 9. And God came unto Balaam , &c. ] Not by the force of Balaams inchantments , but of his own will doth God here come unto Balaam , as of old he hath often for his peoples sake revealed his will to wicked men , as to Pharaoh , Gen. 41. 25. and to Nebuchadnezzar , Dan. 2. 45. Vers . 13. Get you into your land : for the Lord refuseth to give me leave to go with you . ] Thus he speaks like a mercenary prophet , loth to displease , and desiring the proffered gain : he onely makes known one part of Gods speech , that he was forbidden to go with them ( thereby intimating that the fault was not in him , and that if God would yield him liberty to gratifie the King , he should be glad of it ) whereas had he truly added the other part of Gods speech , thou shalt not curse the people , for they are blessed , this might have cut off all occasions of farther sending . Vers . 15. Balaam refuseth to come with us . ] Balaam told the Elders lesse then God spake to him , and now they tell Balak lesse then Balaam told them : it was onely Balaam refuseth to come , as if God had not forbidden him ; and thus occasion is given for further mischief . Vers . 18. I cannot go beyond the word of the Lord my God , to do less● or more . ] My God , that is , the God with whom I have to do in this businesse , or rather the God whom I serve : for hereby it seems very probable that Balaam the Syrian ( & so happely the people amongst whom he lived ) had some knowledge of the true God , & pretended he worshipped him , though withall he worshipped otheridol-gods . And indeed that other nations had some knowledge of Jehovah is manifest in Jobs history . Vers . 19. Now therefore , I pray you , tarry ye also here this night , &c. ] This desire of Balaam , that these messengers would stay also one night , to see what God would yet say unto him , when God had already before peremptorily charged him that he should not go to Balak , discovered plainly that he still lingered after Balaams gifts and preferments , and was sorry that he was restrained from cursing Israel ; and accordingly therefore God gave him an answer , as it follows , in the next verse ▪ giving him liberty to go , but intending it should be to the confusion and ruine both of him and the King that had sent for him . Vers . 20. If the men come to call thee , arise up and go with them , &c. ] As if the Lord had said , they importune thee , and thou me , since thou wilt needs go , ●o : as God sometimes in wrath gives wicked men their desires ▪ so the Lord now bad Balaam go ( Psal . 81. 11 , 12. My people would not hearken to my voice , and Israel would none of me ; So I gave them up unto their ow● hearts lust , and they walked in their own counsels ) withall also intending to gloryfie himself by forcing him to blesse the Israelites . Vers . 22. And Gods anger was kindled because he went , &c. ] For the Lords bidding him go in such a manner , vers . 20. was not an approbation of his journey : besides , he went no doubt with a purpose to curse them , wherewith he must needs provoke God. See Deut. 23. 5. The Lord thy God would not h●arken unto Balaam , but the Lord thy God turned the curse into a blessing unto thee . Now he was riding upon his asse , and his two servants with him . ] The rest of the company going before , his two servants attended upon him : and this , I conceive , is added , as an amplification of the following miracl● , that the asse saw the Angel , when neither Balaam nor his servants perceived any thing . Vers . 23. And the asse saw the Angel of the Lord standing in the way , &c. ] The Angel no doubt appeared in a visible shape , and the dull asses eyes were opened to see him , and his sword drawn in his hand , a signe of Gods wrath against Balaam , and the vengeance that at last befell him : and thus this wizzard , who was accustomed to visions and revelations , yet saw not now what the asse saw ( God restraining his eyes and the eyes of those that were with him , as we reade the like , Dan. 10. 7. I Daniel alone saw the vision : for the men that were with me saw not th● vision ) and so was confounded in his wisdome by a base and contemptible creature , according to that of the Apostle , 1. Cor. 1. 19. I will destroy the wisdome of the wise , and will bring to nothing the understanding of the prudent . And the asse turned aside out of the way , and went into the field . ] By this and the following passages the Lord by this dumb beast reproved the foolishnesse or madnesse of the Prophet , 2. Pet. 2. 16. Vers . 24. But the Angel of the Lord stood in a path of the vineyards , &c. ] Thus God proceeding by degrees makes the sottishnesse of the Prophet the more evident and inexcusable . Vers . 28. And the Lord opened the mouth of the asse , &c. ] That is , by his almighty and supernaturall power God caused the dumb and unreasonable beast to speak understandingly : the devil , when he would tempt to sinne , chose the serpent for his instrument , the most subtle beast of the field ; but God to rebuke the wizzard useth the asse , the most silly of all beasts : Gods infinite power is best magnified by weak instruments , 1. Cor. 1. 27. But God hath chosen the foolish things of the world to confound the wise . Vers . 29. And Balaam said unto the asse , Because thou hast mocked me , &c. ] The wroth and fury of Balaam , the blindnesse , sottishnesse , and hardnesse of heart , whereto he was given over of God , may be thought probably the cause that Balaam was not terrified with this mon●●rous accident , but replies to the asse as to a reasonable creature . But withall I conceive his being inured ( as sorcerers and witches are ) to hear evil spirits speak in s●ch bruit beasts was a great reason that he was not astonished with it , as other me● would have been , and as happely his servants were , though it be not here expressed . Vers . 32. Behold , I went out to withstand thee because thy way is perv●rse before me . ] That is , in desiring so earnestly to go to Balak , notwithstanding I did so absolutely charge thee to the contrary , and in going now with a purpose of cursing my people , though I have told thee again and again that thou shouldst not ●urse them . Vers . 34. And Balaam said unto the angel of the Lord , I have sinned , &c. ] That is , in smiting of the asse , as the following words seem to imply , I have sinned ; for I knew not that thou stoodest in the way against me . But his covetousnesse and desire to earn the wages of unrighteousnesse by cursing Gods Israel he still cherisheth in his heart , as his faint proffering to turn back doth evidently shew . He could not but know that what he went about was evil and displeasing to God , wherefore else did the Angel of God oppose him in the way with a drawn sword ? yet how faintly he speaks ? If it please thee , I will get me back again , that is , fain he would go , but if necessity constrain him he will turn back . Vers . 35. And the Angel of the Lord said unto Balaam , Go with the m●n . ] That is , since nothing will restrain thee , go . See the note upon vers . 20. Vers . 36. And when Balak heard tha● Balaam was come , he went out to me●t him . ] This going forth to welcome him and entertain him with honour , as likewise his feasting of him , ver . 40. proceeded , first , from joy , because he made full account now that he should vanquish the Israelites ; s●condly , from his respect of Balaam , as false prophets are still respected of wicked rulers , because they serve their lusts ; thirdly , from a desire hereby to engage Balaam to him that he might not refuse to gratifie him in that about which he was sent for . Vers . 38. And Balaam said unto Balak , Lo , I am come unto thee : have I now any power at all to say any thing , &c. ] This he sayes to excuse himself , and prevent the Kings displeasure , if it should fall out otherwise the● he d●sired . Vers . 40. And Balak offered oxen and sheep , and sent to Balaam . ] For thus in those times they used to feast with part of their sacrifices . Vers . 41. And brought him up into the high pl●ces of Baal . ] As no doubt hoping in this place , consecrated to the worship of Baal , they should find their God the more propitious to them ; as also because the height of the place gave advantage for the seeing of the Israelites , being it seems a good way off from them in the plains of Moab , yet not so farre but that from this high mountain they might be discerned , yea for the seeing of them all , even to the utmost part of the people ; whereby it appears that the sight of them was judged necessary that his curse might be the more powerfull and effectuall . See the note above upon vers . 6. CHAP. XXIII . Vers . 1. ANd Balaam said unto Balak , Build me here seven altars , &c. ] In this they prepared to sacrifice to Jehovah ( though they were in Baals high places ) that they might obtain leave of him to curse his people ; and therefore vers . 3. Balaam goes to see what answer the Lord , that is , Jehovah , would upon these sacrifices return him , & vers . 4. when God met him , he told him what he h●d don● . Nor need this seem strange : for thus idolaters , in hope to obtain their purposes , have been usually drawn to communicate with all religions , true or false , and to make a sinnefull mixture of them , 2. Kings 17. 28 , 29. Then one of the pri●sts , whom they had carri●d away from Samaria , came and dwelt in Bethel , and taught them how they should fear the Lord. Howbeit every nation made gods of their own , and put them in the houses of the high places , which the Samaritans had made . Acts 17. 23. As I passed by and beheld your devotions , I found an altar with this inscription , To the unknown God. As for the number of their altars and sacrifices , idolaters and sorcer●rs have still attributed much to odde numbers , Numer●d●us impare ga●det , especially to this number , seven ; but yet I make no question , but as the choice of these clean beasts , bullocks and rammes , was a remainder of the worship of God , which even from their ancestours , who were true worshippers of the true God , was derived to them ( viz. Lot , Abraham , &c. ) and so still continued amongst these idolaters ; so also the appointing of seven altars and twice seven sacrifices might spring at first from some tradition received from their fathers , that God was much delighted with this number , which they might inferre from such directions as was that of the Sabbath ; and indeed we see this number was sanctified of God for many mysteries , yea particularly in sacrifices ; Job 42. 8. Take unto you seven bullocks , and seven rammes , and go to my servant Job , and offer up for your s●lves a burnt-offering . 1. Chron. 15. 26. And it came to passe when God helped the Levites , that bare the ark of the covenant of the Lord , that they offered seven bullocks and seven rammes . 2. Chron. 29. 21. And they brought seven bullocks and seven rammes and seven he-goats for a sinne-offering ; yet herein they became vain in their imaginations , Rom. 1. 21. for holy men used still but one altar , Gen. 8. 20. And Noah builded an altar unto the Lord ; and multiplying altars is a sinne , Hos . 8. 11. Because Ephraim hath made many altars to sinne , altars shall be unto him to sinne . Vers . 3. And Balaam said unto Balak , Stand by the burnt-offering . ] This Balaam enjoyned Balak , not so much that th● birds should not come at the sacrifices , as that standing so he might present himself before God , in hope and expectation that by the virtue of that sacrifice God would accept of him , and perform his desire against his enemies ; and under this ●appely was implyed also , that standing so he should pray for good successe . And I will go , &c. ] That is , into some solitary place in the top of that hill , there to seek for enchantments and signes of good luck , chap. 24. 1. ( as sorcerers are wont to choose solitary places , wherein to excercise their feats of divination and witchcraft ) and to see if the Lord would appear to him , as knowing that God did usually appear to men when they are alone . Vers . 4. And God met Balaam . ] Not by the force of his enchantments , but voluntarily , for the hardening of Balaam and the good of his people . And he said unto him , I have prepared seven altars , &c. ] He boasts of his sacrifices , that God might be pleased upon this service done him to hearken to Balak . Vers . 5. And the Lord put a word in Balaams mouth , &c. ] That is , he appointed him what he should say : not regarding his sacrifices , the Lord forced him to blesse the Israelites , and yet all this while his heart was the same that it was before , he could not say as David did , Psal . 116. 10. I believed , therefore have I spoken : he did not eat Gods words , as Jeremy did , Jer. 15. 16. Thy words were found and I did eat them , and thy word was unto me th● joy and rejoycing of mine heart ; onely there was a word put into his mouth . Vers . 7. And he took up his parable , &c. ] By a parable is usually meant a grave speech , containing excellent matter of doctrine and instruction , Job 27. 1. especially when it is delivered in a high strain of language , figurative expressions , and a certain splendour of words more then usuall , which though they carry a kind of majestie in them , and make the hearers the more attentive , even as to the oracles of God , yet they are withall dark and obscure , Ezek. 20. 49. Then said I , Ah Lord God , they say of me , Doth he not speak parables ? John 16. 25. These things have I spoken unto you in prov●rbs , or , Parables , &c. Balak th● king of Moab hath brought me from Aram , &c. ] To wit , Aram Naharaiim , which was Mesopotamia , Deut. 23. 4. They hired against thee Balaam the sonne of Beor , of Pethor of M●sopotamia : and thus God by Balaams own mouth taxeth Balak for sending twice so farre off for him , who now must blesse in stead of cursing . Vers . 8. How shall I curse when God hath not cursed , &c. ] That is , I cannot curse : for when God restrains not men , they may curs● whom God hath not cursed . Vers . 9. For from the top of the rock● I see him , and from the hils I behold him . ] Which is all one as if he had said , And indeed the very sight of them is full of majesty and terrour , as of a people blessed of God : for though I be farre off from them , which might make them seem little in mine eyes , yet the spirit of God hath lifted me up , that even hence I behold them , and oh how full of terrour and majesty is the sight of them ! such as makes it evident that God hath blessed them , and that it is in vain for man to think of cursing them . Lo , the people shall dwell alone , and shall not be reckoned among the nations . ] This I conceive is a prediction , first , that God would cast out the inhabitants of Can●an , and plant them in their stead , and so they should dwell alone , and have the land to themselves , not living now , as formerly in Egypt , as sojourners and mixt with other nations , but as a nation and people of themselves , living in a land of their own , under the government of their own laws and Princes ; and secondly , that they should live in plenty and safety , having neither need nor fear of other people : for so dwelling alone implyeth a security from evil , as in Jer. 49. 31. Arise , get you up unto the wealthy nation , that dwelleth without care , saith the Lord , which have ne●ther gates nor barres , which dwell alone ; and thirdly , that no nation should be worthy to be compared with them , and that chiefly because they should be Gods peculiar people , Exod. 19. 5. and separated from other people , Levit. 20. 24. I am the Lord your God which have separated you from other nations . Vers . 10. Who can count the dust of Jacob , and the number of the fourth part of Israel ? ] That is , it is not possible to count the number of this people , who are ●s the dust that covers the face of the earth , no not of one fourth part of them . Indeed this is meant principally of the uncountable number of Gods Isra●l he●eaf●er , that spirituall seed of Abraham and Israel , that was to be gathered throughout the world by the preaching of the Gospel , of whom that promise made to Abraham , whereto this prophecy seems to have reference , was chiefly intended , Gen. 13. 16. I will make thy seed as the dust of the earth , so that if any man can number the dust of the earth , then shall thy seed also be numbred . But yet it is spoken too of the wonderfull number of this people at present : for in that expression , and the number of the fourth part of Israel , there seems to be a manifest allusion to the number of the Israelites pitching their tents , who lay about the tabernacle in foure camps or squadrons . Let me die the death of the righteous , &c. ] Thus he prophecyeth their happinesse also in the world to come . Vers . 13. And Balak said unto him , Come , I pray thee , with me unto another place , &c. ] The reason why Balak desired Balaam to remove to another place was , first , because he conceited that another place might prove more lucky and successefull then the first had done , where they had offered their sacrifices : for idolat●rs were alwayes wont to ascribe much to the luckinesse of times and places , and we see that therefore when he could not prevail there neither , for the cursing of the Israelites , he removed yet to a third place , vers . 27. and secondly , because he hoped to place him more conveniently in regard of his seeing the Israelites , as it is evident in the following words , thou shalt see but the utmost part of them , and shalt not se● them all : for either Balak suspected , that when before he saw all the army of Israel , there might be some amongst them that might not be cursed , and therefore now resolved to carry him where he should onely see a part of them ; or else he might think that the sight of their multitudes might so dismay and damp his spirit that he was not able to curse them , which happely those former words of Balaam , vers . 10. did occasion him to think , Who can count the dust of Jacob , &c. and therefore , whereas before he was carefull to place him where he might see them all , even to the utmost part of the people , chap. 22. 41. now he carried him where he might see them , as still judging that necessary for the work in hand , but yet where he might see but the utmost part onely and not see them all . Vers . 14. And he brought him into the fi●ld of Zophim . ] That is , the field of the spies or scoutwatches , a place it seems so called , because there they kept the watch of the countrey . And built seven altars , &c. ] So prosecuting their wickednesse still under colour of religion . See the note upon vers . 1. Vers . 15. Stand here by thy burnt-offering , &c See the note upon vers . 3. Vers . 16. And the Lord met Balaam and put a word in his mouth . ] See the note upon vers . 4. Vers . 18. Rise up , Balak , and hear , &c. ] Hearken with reverence to the message brought thee from God , as Judg. 3. 20. when Ehud told Eg●on that he brought him a message from God , it is said that he arose out of his seat . Vers . 21. He hath not beheld iniqurry in Jacob , neither hath he seen perversenesse in Israel . ] This is added as a reason why there was no hope that God should be brought to give way that the Israelites should be cursed , to wit , because the Lord imputeth not iniquity to them , but covereth and pardoneth their sinnes , so that they are still lovely and amiable in his sight . The Lord his God is with him , and the shout of a King is among them . ] That is , God reigneth as a king amongst them . Hereby also I conceive is meant the faith , joy , boldnesse and confidence of Gods people in him their king and governour , as when a king comes amongst the armies of his people , he is received with joyfull shoutings and acclamations , and when he goes forth to battel with them , he goes accompanied with the sound of trumpets and shouts of the people , fignes of their joy and courage ; so it fared with the Israelites , because of Gods presence amongst them to protect and defend them , 1. Sam. 4. 5. And when the ark of the covenant of the Lord came into the camp , all Israel shouted with a great shout , so that the earth rang again . 2. Chron. 13. 12. And b●hold , God himself is with us for our Captain , and his priests with sounding trumpets to cry alarm against you , O children of Israel ; and indeed the expression here used may also have reference to their silver trumpets , chap. 10. 9. Vers . 22. God brought them out of Egypt . ] He tells Balak this in answer to that complaint of his , chap. 22. 5. Behold , there is a people come out from Egypt , to wit , that they came not out of Egypt themselves , but God brought them up ; and withall implyes from that former deliverance both Gods constant purpose of doing good to them , and how unable their strongest enemies should be to resist them . He hath as it were the strength of an unicorn . ] That is , his strength is unresistable , as is that of the unicorn , Job 39. 9 , 10 , 12. Besides , it may have reference to that speciall virtue in the uni●orns horn against poyson , because even so the virtue of Gods grace in Israel was a preservation against all enchantments and divinations , vers . 23. Surely there is no enchantment against Jacob , neither is there any divination against Israel . Vers . 23. According to this time it shall be said of Jacob , &c. ] That is , from this time forward . Vers . 24. B●hold , the people shall rise up as a great lyon , &c. ] This must be understood of their vanquishing both temporall and spirituall enemies . See the note upon Gen. 49. 9. Vers . 28. And Balak brought Balaam to the top of Peor , &c. ] One of the high places of Baal the god of Moab , called Baal-Peor , chap. 25. 3. where he had a place called Beth-Peor , Deut. 3. 29. CHAP. XXIV . Vers . 1. ANd when Balaam saw that it pleased the Lord to blesse Israel , &c. ] That is , when he saw that there was no likelyhood of getting leave of God to curse this people , he resolved not any more to seek for enchantments , but set his face towards the wildernesse , that is , towards the place where Israel lay encamped , with a full purpose that he would now curse them , without asking God leave to do it . Hereby it is evident that formerly when Balaam left Balak standing by his altars , and went aside to see what God would say to him , he used by ●nchantments ( that is , some of those magicall arts , which sorcerers use ) to seek liberty to curse the Israelites , yea happely he did by these diabolicall wayes seek to obtain leave of God to do it ( for it is no more strange that men should inquire of God by wayes abominable in Gods eyes , then that they should worship the true God with a super●titious and idolatrous worship ) well , but now having by experience found that it pleased the Lord to blesse Israel , and that there was no hope to get leave to curse them , he went not as at other times to seek for inchantments , saith the text : and why so ? not because his wicked heart was now changed , or that he did now give over his desire or purpose of cursing the Israelites ; for why then was he now come with Balak to mount-Peor to see if from thence he might curse them , as it is said in the latter end of the foregoing chapter ; and why had he there erected altars , and provided sacrifices , as before ? No , but perceiving that neither by his inchantments , nor by any other way , he could winne the Lord to let him curse them , he resolved now to give over that course , & would no more go aside to see what answer God would put into his mouth , but was fully determined to prevent God , and suddenly to curse the people , before he had any charge to the contrary . And indeed there might be a speciall aim of providence in this , that he was restrained from practising his inchantments at this time , when he was to deliver those glorious prophecies concerning the Messias , and concerning Gods people , which are afterwards related in the sequele of the chapter , to wit , lest those inchantments foregoing these prophecies might seem to stain or weaken the credit of them . Vers . 2. And Balaam lift up his eyes , and he saw Israel abiding in his tents according to their tribes . ] And so was even by that goodly and glorious sight of their multitude and order appalled and astonished ; for this is mentioned as the outward means whereby God did beforehand , as it were , prepare him that he might be the fitter to blesse in stead of cursing . And the spirit of God came upon him . ] That is , suddenly the spirit of God came upon him , and so by his almighty over-ruling power constrained him to blesse those whom he resolved to curse , but first it seems cast him into a trance , as we see ver . 4. and 16. Vers . 3. And he took up his parable , and said , Balaam the sonne of Beor bath said . ] God was herein much magnified , that he should blesse his people even by Balaam a sorcerer , a false prophet , who desired to curse them . And this circumstance therefore tending so much to the glory of God , Balaam him●el● is here forced to publish : as if he had said , He whose power to curse was so much relied on , and who bent himself herein to satisfie Balaks request , even he both must and will affirm it , and stand to it , that Israel shall be blessed . The man whose eyes are open hath said , &c. ] If we should reade these words as most Expositours understand them in the Hebrew , and as they are therefore ●●ndred in the margin of our Bibles , And the man who had his eyes shut hath said , either they must be meant of the closing up of his bodily eyes , to wit , in his sleep , or in the trance he fell into , when these things were revealed to him of God , which he meant now to utter ; or secondly , of the blindnesse and ignorance of the eyes of h●s mind , to wit , that before God revealed these things to him , he was utterly ignorant of ●hem , and whilest he pretended himself a Prophet , yet he was indeed a blindwretch , and knew nothing to speak of ; or thirdly , of his propheticall visions , to wit ▪ that he was a man of a shut or hidden eye , one that had another manner of eye to see withall then other men bad , a man that could see the secret and hidden things of God. But now if we reade the words as they are in our Bibles , And the man whose eyes are open hath said , then it is plain that they are meant of that extraordinary knowledge of things which by the spirit of prophecy was revealed to him , and in r●gard whereof the Prophets were of old called Seers , 1. Sam. 9. 9. Thus saith the man whose eyes are open , that is , the man whose eyes God hath in a supernaturall manner opened to see things to come : and his aim in these words must needs be , to stirre them to receive what he spake as that which did certainly come from God. And so much indeed the following words in the text do , as it were by way of explanation , more clearly deliver , He hath said which heard the words of God , which saw the vision of the Almighty , falling into a trance , but having his eyes open , where also it seems evident that when at first the spirit of God came upon him , ver . 2. it cast him into a trance ( tho●gh it were not the●e expressed , because it was to be expressed here ) and that this was usuall with the Prophets , we may see in many places , as Gen 15. 12. Dan. 8. 17 , &c. Vers . 5. How goodly are thy tents , O Jacob , and thy tabernacles , O Israel , &c. ] This and that which followeth in the next verse , is not meant of the goodly sight which their tabernacles at present yielded , in regard of that admirable order wherein they were severally ranked under their severall ensigne●●nd standards , but ●lso that herein as in a lively figure the Lord did shew the great felicity of his Church and people , not onely in regard of th●t goodly and pleasant land which the Lord had provided for their habitation but also in regard of the variety of all other good blessings , which God should conferre upon them , wherein they should be a wonder and admiration to all that took notice of it . Vers . 6. As the valleys are they spread forth , as gardens by the river side , &c. ] The Israelites , and so consequently also the Ch●rch of the Gentiles , the spirituall seed of Abraham , are here compared to valleys spread forth , to signifie the large extent of the Church ; and secondly , they are compared to fruitfull valleys and gardens enclosed , set with pleasant and wholsome plants , and kept alwayes fresh and fruitfull by the wa●ring of rivers , yea even in times of scorching heat and drought , to signifie both that God would abundantly ble●●● his people with temporall blessings , at least that they should still be preserved and upheld in times of greatest trouble , according to that , Esa . 58. 11. The Lord shall guide thee continually , and sat is fie thy soul in drought , and make fat thy bones ; and thou shalt be like a watered garden , and like a spring of water , whose waters fail not ; as likewise that he would richly blesse them with spirituall gifts and graces , by means of the word and spirit , which as a river refresheth and comforteth his people , of which the Psalmist speaketh , Psal . 46. 4. There is a river , the streams whereof shall make glad the city of God ; and the prophet , Joel 3. 18. A fountain shall come forth out of the house of the Lord , and shall water the valley of Shittim . Thirdly , they are compa●ed to the trees of lign-aloes which the Lord hath planted , both to signifie how wonderfully through Gods blessing they should grow and prosper ( ●or those trees are said to be planted of the Lord which prosper above the ordinary course of nature , above that which by the skill and industry of men they were like to reach ▪ Psal . 104. 16. The trees of the Lord are full of sappe , the cedars of Lebanon which he hath planted ) as also what a good fame and report the people of God should have farre and near ; for the tree lign-aloes is a certain tree growing in Arabia and India , which giveth a very sweet odour , and may therefore be an embleme of the sweet fame and report which the Church should have for her graces and holy righteous life , in regard whereof the Church is also elsewhere compared to the rose and lilly , Cant. 2. 1 , 2. and lastly , they are compared to cedar trees beside the water , which are great , tall , and very durable , and hereby therefore is signified the great growth of Gods people , together with the stable and flourishing glory of their kingdome , according to that of the Psalmist , Psal . 92. 12. 13. The righteous shall flourish like the palme tree , he shall grow like a cedar in Lebanon , &c. and that of the Prophet concerning the Assyrian , Ezek. 31. 3 Behold the Assyrian was a cedar in Lebanon with fair branches , and with a shadowing shroud , and of an high stature , — The waters made him great , the deep set him on high , &c. How this was accomplished we see partly in the flourishing estate of the Israelites in Solomons dayes , but especially in the exceeding glory of Christs kingdome . Vers . 7. He shall poure the water out of his buckets and his seed shall be in many waters . ] This branch of Balaams prophecy is very difficult . Most Expositours understand it of the wonderfull increase of Israels poste●ity , and that thus . By the water poured out of his buckets they understand his children flowing out of his loyns , and that as alluding to the way of naturall generation , whence it is , they say , that the Scripture doth usually speak of the propagation of children under the ●imilitude of waters flowing out of fountains , cesterns , buckets , and the like , as Esa . 48. 1. Hear ye this , O house of Jacob , which are called by the name of Israel , and are come forth out of the waters , that is , out of the fountain , of Judah ; and again , Psal . 68. 26. Blesse ye God in the congregations , even the Lord , from the fountain of Israel , and so also Prov. 5. 15 , 16 , 17. where Solomon speaking of wife and children in the lawfull state of marriage , saith , Drink waters out of thine own cestern , and running waters out of thine own well . Let thy fountains be dispersed abroad , and rivers of water in the streets : Let them onely be thine own , &c. and so accordingly they understand the second clause , and his seed shall be in many waters , to wit , that his pos●erity should increase unto many people : for so they say that by many waters in the Scripture is frequently meant many people , as Revel . 17 , 15. and in many other places . But this exposition seems to many somewhat hard ; and indeed though that last clause be understood of the great increase of Israels posterity yet I should rather think there is an allusion therein to the great increase of seed ●own in well-watred grounds , to wit , that his posterity should wondrously grow up and increase , as seed sown thus in many waters . Others again understand the first clause of the streams of the word of salvation , which from the Israelites should be poured forth amongst oth●r nations , according to that of the Prophet , Esa . 2. 3. Out of Zion shall go forth the Law , and the word of the Lord from Jerusalem ; and then the second clause they understand not onely of the civil increase of his posterity , growing up as seed sown in moist grounds , but also of their flourishing in grace and growing up unto life everlasting . But in the last place there is another exposition , to wit , that this also is meant , as that which went before , either particularly of the fruitfulnesse of the land of Canaan , to wit , that they should have abundance of water , which they might as they had need poure plentifully out of their buckets ( and this was no small blessing in those Eastern countries ) so that their seed sown should flourish exceedingly ▪ as corn must needs do that is sown in such watry grounds ; or else generally of their flourishing es●ate in all regards , by reason of the blessing of God upon them and their labours , which should make them as grounds that have dayly buckets of waters poured out upo● them , and as corn that is sown in watry grounds , which must needs flourish and grow mightily , whence is that , Esa . 32. 20. Blessed are ye that sow beside all waters , that send forth thi● her the feet of the ox and the asse . And his King shall be higher then Agag , &c. ] That is , then all the Kings of the earth : for though the Kings of the Amalekites be here onely instanced in ( who were called by this name Agag , as the Egyptian Kings by the name Phara●h ) because they were now most po●ent , ver . 20. Amalek was the first of the nations ; yet under this all other Kings are comprehended . This was fulfilled in Saul , 1. Sam. 15. 7 , 8. And Saul sm●te the Amalekites from Havilah untill thou comest to Shur , that is over against Egypt : And ●e took Agag the King of the Amalekites alive , and utterly destroyed all the people with the edge of the sword ; and so also in the glory of Israels kingdome in David and Solomons dayes , but especially in Christ , Psal . 89. 27. Also I will make him my first-born , higher then the Kings of the earth . Vers . ● . God brought him forth out of Egypt , he hath as it were the strength of an unicorn . ] See the note upon chap. 23. vers . 22. Vers . 9. He couched , he lay down as a lion , &c. ] Which is meant of their safe and secure peace . See the note upon Gen. 49. 9. Vers . 11. I thought to promote thee unto great honour , but lo , the Lord hath kept thee back from honour . ] That is , blame not me therefore for giving thee no reward for taking so long a journey , but blame thy God , &c. Vers . 12. And Balaam said unto Balak Spake I not also to thy messengers , &c. ] That is , you have no cause to blame me : I could not help it ▪ I told you before I durst not do it without Gods leave . Vers . 14. I will advertise thee what this people shall do to thy people in the lattor dayes . ] That is , many years hereafter : for though by the latter dayes in the old Test●ment are often meant the times of the Messiah , and much that Balaam afterwards saith is concerning the kingdome of the Messiah ; yet this expression here must not be restrained to the times of the M●ssiah , because he foretells many things that were to be partly accomplished in the dayes of David , which was about foure hundred years after this ; but by the latter dayes here is onely meant that these things he now would tell him should be done along time af●er this : and this happely he said the rather , because being to tell him of the destruction of his people , the Moabites , by the Israelites , hereby he would in part decline the anger of Balak , by telling him that this should not happen in his dayes . Vers . 17. I shall see him , but not now ; I shall behold him , but not nigh , &c. ] This is meant of that Starre of whom he speaks in the next words , There shall come a starr● out of Jacob , and a sceptre shall rise out of Israel , which is doubtlesse meant of a king of the seed and posterity of Jacob , who should shine as a starre in the firmament , in regard of the resplendent glory of his person and kingdome , and this king was David or Solomon , as types of Christ ; for in their dayes the kingdome of Israel was raised to an exceeding height of splendour and glory , and David it was that did vanquish the Moabites , 2. Sam. 8. 2. &c. as it is said in the following words , that this king should do : and secondly , it was principally Christ himself , that king of glory , that enlightner , guide and comforter of his people , who saith of himself , Rev. 22. 16. I am the root and the off-spring of David , and the bright and morning starre , and of whom S. John saith , John 1. 9. That was the true light which lightneth every man that cometh into the world ; who was therefore , as some conceive , discovered to the Wise men by a starre , Matth. 2. 2. to shew that he was that starre of whom Balaam had long since prophecyed . Now therefore whereas Balaam saith here of this king ▪ I shall see him , but not now ; I shall behold him , but not nigh , either the meaning of this is onely , that what he saith of this king should not be accomplished now in his dayes , nor in the time that was nigh approching , but long ●fter when he should see him , to wit , in his po●terity after many generations , and then it may be meant either of David or Chri●t ; or if it be meant of a personall seeing this starre out of Jacob , then it can be understood onely of Christ , and of the ●ight which such wicked wretches , as Balaam was , shall have of him at the day of judgement : and it is as if he had said , There shall a time come , though it be not nigh at hand , when I shall see him , to wit , when every eye shall see him , Rev. 1. 7. but the wicked afarre off , as it is said , the rich man saw Abraham , Luke 16. 23. And shall smite the corners of Moab , and destroy all the children of Sheth . ] The meaning of th●s clause is , that the king that should arise out of Israel ( of whom he was now speaking ) should vanquish and destroy the whole kingdome and people of the Moabites : for by smiting the corners of Moab is meant , either his destroying of their Princes , who were the chief strength of their kingdome , as the corner-stones of a house are the chief strength of a building ; or his smiting of the whole countrey in every quarter and corner of it ; and by the second clause , and destroy all the children of Sheth , the same thing is repeated in other words , as it is usuall in these prophecies of Bala●m to joyn two severall expressions of one and the same thing . I know that many Expositours hold that by the children of Sheth here are m●ant all the sonnes of men , ●nd that because from Noah , who came from the stock of Sheth , Adams sonne , all nations had their originall ; and so they conceive this to be a prophecie of Christ subduing the whole world unto him , and that he should destroy his enemies of all nations that should rise up against him , according to that of David , Psal . 72. 11. All kings shall fall down before him , all nations shall serve him ; and Psal . 2. 8. Ask of me , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy possession . But this Exposition for two reasons seems very improbable : first , because it is evident th●t all the severall branches of this prophecy are literally meant of David , though spiritually also of Christ , of whom David was a type . Now this clause , that he should destroy all the children of Sheth , cannot be meant of David , if by the children of Sheth be meant all the nations of the world : and secondly , because whilest Balaam is here fore●elling what should befall the severall neighbouring nations , as the Moabites , the Edomites , the Amalekites , &c. ●t is no way likely that a clause should be here inserted concerning the destruction of all mankind . So that I make no question , but as in the following verse the subduing of the Edomites is foretold under two severall expressions , Edom shall be a possession , and , Seir also shall be a possession for his enemies ; so here also the conquest of the Moabites is likewise expressed , first by smiting the corners of Moab , and then by destroying all the children of Sheth , the Moabites being called the children of Sheth , either because some one of their progenitours , the sonnes of Moab , famous in his time , was called Sheth , and thence they were called the children of Sheth ; or else because this people did mightily boast of the antiquity of their nation , and so did vainly style themselves the children of Sheth , and so are called by Balaam ironically , by way of deriding them for that their vain boasting , that ancient people the children of Sheth . How this prophecy was literally accomplished in David , is evident , 2. Sam. 8. 2. where it is said that he smote Moab and measured them with a line , casting them down to the ground ; even with two lines measured he to put to death , and with one full line to keep alive ; and so the Moabites became Davids servants . But withall it is spiritually meant of Christs vanquishing them and all other his enemies , either by his word converting them , or by his power subduing them , and so agreeth with that of the Prophet , Esa . 11. 4. He shall smite the earth with the rod of his mouth , and with the breath of his lips shall he slay the wicked . Vers . 18. And Edom shall be a possession , Seir also shall be a possession , &c. ] That is , the Edomites that inhabit mount Seir shall also be subdued by the Israelites . This was likewise literally fulfilled in David , of whom it is said ▪ 1. Chron. 18. 13. that he put garisons in Edom , and all the Edomites became Davids servants : and thereupon he sung that triumphant song , Psal . 60. 8. Moab is my washpot , over Edom will I cast out my shooe : but especially it was fulfilled in Christ , whose conquest over these and other his enemies the Prophet sets forth most gloriously , Esa . 6● . 1 , 2. &c. Who is this that cometh from Edom , with dyed garments from Bozrah ▪ &c. Vers . 19. Out of Jacob shall come he that shall have dominion , and shall destroy him that remaineth of the citie . ] That is , of the cities of the Edomites , of whom he had spoken in the foregoing verse . The meaning is , that he should destroy them all , not suffering any to escape , that even those few , that shall shut up themselves in the most fortified places ▪ and remain a while safe , when others are destroyed sha●l at length partake with the reft . But in Christ shall this be most eminently fulfilled , who having destroyed his enemies here with a great destruction , shall at his second coming destroy all that remain . Vers . 20. Amalek was the first of the nations , but his latter end shall be that he perish for ever . ] That is , thou hast been reputed the first and chief of the nations , and wert indeed the first that made warre against Israel ; but as glorious as thou art now , thy end shall be utter destruction : as thou wert the first-fruits of the nations vanquished by the Israelites , so art thou appointed still to be destroyed , till thou be rooted f●om the face of the earth . This was fulfilled in part by Sanl 1. Sam. 15. but principally by Christ . Vers . 21. And he looked on the Kenites , and took up his parable , &c. ] Not the people of Canaan so called , G●n . 15. 19. for we reade not that they continued undestroyed till the Assyrians carryed them away to Babylon , as it is said of these Kenites , vers . 22. But by the Kenites are here meant the Midianites , one principall family or people amongst them being put for the whole nation : for such a people there was amongst the Midianites , whence Jethro Moses father in law , priest of Midian , is called the Kenite , Judg. 1. 16. and his posterity also , Judg. 4. 11. Now Heber the Kenite ▪ which was of the children of H●bab the father in law of Moses , had severed himself from the Kenites ; and they are next named , because they bordered upon Amalek , and dwelt many of them amongst the Amalekites , 1. Sam. 15. 6. And Saul said unto the K●nites , Go , depart , get you down from among the Amalekites , &c. Strong is thy dwelling place , and thou puttest thy nest in a rock . ] This he speaks as alluding to their name , for Ken signifieth a nest . Vers . 22. Neverthelesse the Kenite shall be wasted untill Asher shall carry thee away captive . ] That is , they shall endure much at the hand of severall enemies ( which was in part accomplished when the Midianites were vanquished by Gedeon , Judg. 7. 2. ) and shall at length be carryed away captive by the Assyrians , who together with the Jews carried all the nations away round about them , Jer. 25. 9. and particularly we reade of Kenites mentioned after the return of the people out of Babylon , 1. Chron. 2. 55. Vers . 23. And he took up his parable and said , Alas , who shall live when God doth this ? ] In these words are implyed how grievous calamities would in a manner befall all nations when the Assyrians should make that havock , of which he had made mention in the foregoing verse , and when those troubles should happen whereof he prophecyeth in the following words . Vers . 24. And ships shall come from the coast of Chittim , &c. ] Kittim or Chi●tim was one of Japhets posterity , who seated themselves in Macedonia , Cilicia , Cyprus , and other the Grecian Islands . By Chittim here Expositours therefore do commonly understand Macedonia and other parts of Greece , and thereto agreeth that in 1. Maccab. 1. 1. when it is said that Alexander sonne of Philip the Macedonian came out of the land of Chittim . But yet because in Dan. 11. 30. it is generally almost held that by the ships of Chittim are meant ships that came out of Italy , therefore here also they hold that by Chittim is meant Italy : and indeed it is pro●●ble enough that though the Greek Islands , were ordinarily called Chittim , yet the Greeks passing over from thence into Italy , and planting themselves there , even Italy was af●erwards also called Chittim , and so both may be here comprehended under this word Chittim , to wit , both the Greek Islands and Italy . Now concerning these ships that should come from the coast of Chittim , Balaam pr●phecieth here , first , that he should afflict Ashur ; secondly , that he should afflict Eber ; thirdly , that he also , that is , the people of Chittim , should perish for ever : for the first , that these ships that came from the coast of Chittim , should afflict Ashur ▪ if we understand by Chittim the Grecians , the accomplishment hereof is clear ; for Alexander the great Grecian Monarch did utterly vanquish the Persian Empire , to whom the Assyrians , that came of Ashur , were in subjection , and so made great havock amongst that people ; and afterwards they could not but suffer much , when the Seleucidae did continually waste and oppresse them in the troublesome dayes of Antigonus and Antiochus . And if we understand by Chittim Italy , even by the Romans out of Italy were the Assyrians afflicted , when they began to ruine the Grecian Empire , to whom that people were then subject ; and Dio , that writes the Romane history , reports that Trajan the Emperour did in his time subdue Assyria , and make it a Province . As for the second branch of this prophecy , that ●he ships which should come from the coast of Chittim should afflict Eber , that is , the Hebrews or Jews , this also was partly fulfilled by the Greeks , if you understand them to be the people of Chittim ; for they could not but suffer much when the Grecians came to get the dominion over them , and the story of the Maccabees shews how cruelly Antiochus dealt with them ; but especially by the Romanes , if we understand them to be the people of Chittim : for by the Romanes they were often sorely distressed , and at length Titus and Vespasian did utterly ruine them . As for the third branch of the prophecy , that he also , that is , the people of Chittim should perish for ever , this hath been already in part fulfilled , both in the utter overthrow of the Grecian Empire , and in the low estate whereto the Romane Empire is fallen , but shall be more fully accomplished when Rome , and her now head , that man of sinne , shall be utterly destroyed , as God hath threatned that he will consume him with the breath of his mouth . & destroy him with the brig●tnesse of his coming , 2. Thess . 2. 8. Vers . 25. And Balaam rose up , and went , and returned to his place , &c. ] That is , he went away homeward , though it seems he was afterward stayed amongst the Midianites ; for among them he was slain , chap. 31. 8. They slew the kings of Midian ; Balaam also the sonne of Beor they slew with the sword . With what shame and confusion of face they now parted asunder , we may easily conceive , being both wholly disappointed of their aims , the false prophet going away without those wages of unrighteousnesse which he had gaped after , and for which he had taken all this pains , and the king having procured nothing by all that he had done , but that the ●eople was blessed whom he desired his prophet to curse ; which how great a mercie it was to the Israelites , we may see by the Lords putting them so often in mind of it , as Deut. 23. 4 , 5. They hired against thee Balaam , the sonne of Beor , of Pethor , of Mesopotamia , to curse thee : Neverthelesse the Lord thy God would not hearken unto Balaam , but the Lord thy God turned the curse into a blessing unto thee , because the Lord thy God loved thee ; and again , Mich. 6. 5. O my ●●ople , remember now what Balak King of Moab consulted , and what Balaam the sonne of Beor answered him . But though they could not obtain to have Israel cursed , yet before Balaam parted now with Balak , he gave him that pestilent counsel , to wit , to invite the Israelites to their feasts , and so to insnare them and draw them both to whoredome and idolatry , that so the favour of their God , being turned away from them , they might then be exposed to any mischief from their enemies ; which how they attempted to put in practise we reade in the following chapter . CHAP. XXV . Vers . 1. ANd Israel abode in Shittim . ] This was a place in the plains of Moab , called also Abel-shittim , chap. 3● . 49. where they continued till after Moses death ; for from this Shittim they removed when they went to passe over Jordan into the land of Canaan : and it is the rather noted here , as an aggravation of their sinne , which in this place they fell into with the daughters of Moab , that when God had now brought them to the very borders of the promised land they should there so shamefully sinne against him . And the people began to commit wheredome with the daughters of Moab . ] This is meant both of bodily and spirituall whoredome : and besides , we must note first , that though it be said generally that the people began to commit whoredome , yet the meaning is onely that some or a great number of the people did so ; for all that were guilty of this wickednesse were taken away , and onely those remained alive that did constantly cleave unto the Lord , Deut. 4. 3 , 4. All the men that followed Baal Peor , the Lord thy God hath destroyed them from among you : But ye that did cleave unto the Lord your God , are alive every one of you this day ; and secondly , that though the daughters of Moab be onely here mentioned , yet under these the daughters of Midian are also comprehended : for it is evident that the Israelites did commit whoredome with the daughters of Midian , as we may see ver . 6. where it is said that it was a Midianitish woman , with whom Zimri committed filthinesse , and ver . 16 , 17. Vex the Mid●anites , saith the Lord to Moses , and smite them ; for they vex you with their wiles , wherewith they have beguiled you in the matter of Peor , &c. Vers . 2. And they called the people unto the sacrifices of their gods , &c. ] This is added as the effect of their whoredome with the daughters of Moab , whereof he had spoken in the former verse , to wit , that they were then invited by these daughters of Moab to their idolatrous feasts , and so at length were drawn to open idolatry . Some indeed conceive that in these words Moses sheweth how they were drawn to commit whoredome with these daughters of Moab , to wit , that first under a shew of friendship they were invited by the Moabites to their idolatrous feasts , and then being there allured by the wanton provocations of their young damsels , they committed filthinesse with them , and so were insnared and drawn further afterwards to fall down and worship their gods . But the order of the words is rather this , that first they committed bodily whoredome with the daughters of Moab ( for that is principally intended , vers . 1. and therefore S. Paul speaks of this as that which was the first originall cause of all the evil that now befell them , 1. Cor. 10. 8. Neither let us commit fornication , as some of them committed , and fell in one day three and twenty thousand ) and then afterwards they were drawn by d●grees to the idolatry here mentioned . It seems therefore that the Moabites , under a pretence of peace and amity ▪ got some opportunity to have their fair damsels allure some of the Israelites to uncleannesse , and then having intangled them in this sinne , they called them unto the sacrifices of their gods , that is , to the feasts they made with their sacrifices , and so they went and did eat with them , which was of it self idolatry , they that eat of the sacrifices being partakers of the altar , 1. Cor. 10. 8. and a sinne which God had expressely given them warning of , to wit , that they should take heed lest the people sacrificing unto their god , any one should call them ▪ and they should eat of his sacrifice , Exod. 34. 15. and then being thus farre fallen away , they were easily wonne to open idolatry , even to bow down to their gods and worship them . And all this the Moabites did by the counsel of Balaam , who knew there was no other way to endanger the Israelites , as it is evident chap. 31. 16. Behold , saith the Lord of the Midianitish women , these caused the children of Israel , through the counsel of Balaam , to commit a trespasse against the Lord in the matter of Peor ; and Rev. 2. 14. where it is said that Balaam taught Balak to cast a stumbling block before the children of Israel , to eat things sacrificed to idols and to commit fornication . Vers . 3. And Israel joyned himself unto Baal-peor . ] This Baal-peor was an idol-god of the Moabites , so called from the mountain Peor , chap. 23. 28. where this idol was worshipped . And to this idol Israel is said to have joyned himself , in reference to that spirituall adultery they committed by worshipping this idol ; as for the same reason the Scripture useth a like expression , Hos . 9. 10. where it is said that the Israelites went to Baal-peor , and separated them selves unto that shame . And the anger of the Lord was kindled against Israel . ] Herein also is implyed the effect of Gods anger , to wit , that hereupon the plague brake in upon them , Psal . 106. 29. whereby there fell in one day three and twenty thousand . Vers . 4. And the Lord said unto Moses , Take all the heads of the people , and hang them up , &c. ] Some Expositours understand this thus , That the Lord here enjoyneth Moses to take all the heads of the people , that is , to gather together all the Heads and Rulers of the severall tribes , and take them as assistants to him , and then to hang them up before the Lord , that is , them of the people of whom he had spoken in the foregoing verse , that had joyned themselves to Baal-peor ; and indeed that which followeth in the next verse doth singularly well agree with this exposition , to wit , that hereupon Moses said unto the Judges of Israel , whom he had thus assembled together , Slay you every one his man , that is , the me● that are under your severall jurisdictions , that were joyned unto Baal-peor . But the most received exposition is , that the Lord here commanded Moses that he should take , that is , apprehend , all the heads of the people , to wit , that were guilty of this sinne , and h●ng them up before the Lord , that is , as a sacrifice to the Lord for the vindicating of his honour , and the appeasing of his wrath ( as those of Sauls issue are said like●ise to have been hanged up before the Lord , 2. Sam. 21. 6. because it was done for diverting of the Lords wrath when there was a famine in the land ) and that against the sunne , that is , openly in the sight of all men , that as they had sinned openly , so they might be punished openly , for the terrour of others . Now this exposition the words seem most plainly to intend , to wit , that first God commanded Moses to take all the heads of the people , that were guilty of this sinne , and hang them up before the Lord against the sunne , so appointing them to be first punished , and that with a more shamefull kind of death , because their sinne was greatest , and that then afterwards Moses gave a charge ( as it follows in the next verse ) to the rest of the Judges that had not defiled themselves , that they should slay amongst those that were severally under their command all those that were notoriously known to be guilty of these sinnes . Vers . 6. And behold one of the children of Israel came and brought a Mid●anitish woman , &c. ] The greatest difficulty in this passage of the story is concerning the time when this Israelite , Zimri the sonne of Salu , as is afterwards expressed , vers . 14. did thus impudently bring this Midianitish woman to the camp of Israel to commit filthinesse with her , and was there with her slain by Phinehas . Some conceive that this was done before Moses and the other Judges had put in execution that charge which was given them , mentioned in the two foregoing verses , for the hanging up of the heads of the people , and the slaying of those in each tribe that were found guilty of those horrible s●●nes of fornication and idolatry with the daughters of Moab , which had provoked God to send such a plague amongst the people ; and the reason they give for this is , because it is hardly credible that this wretch would have dared to have done this after Moses and the Judges had already with such severity punished those that were found guilty . But yet because the plague was stayed immediately upon the killing of these wretches , vers . 8. it is most probable that those that were s●ain by the magistrate were slain before the plague was stayed : therefore others hold that this was done in the order as here it is recorded by Moses , and that this was one of the great aggravations of his desperate im pudency , that not onely when the people were mourning because of the wrath of God against them , but also when so many had been cut off for this sinne he was not yet afraid , trusting it seems in his greatnesse , because he was a Prince of such renown in the tribe of Simeon , but did openly carry his harlot into his tent with him , as if he desired thereby to proclaim that he would not be afraid to satisfie his lust , though Moses and all Israel should stand by and look on . Vers . 8. And he went af●er the man of Israel into the tent , &c. ] The originall word , here translated the tent , is not that ordinarily used for a tent , but such as signifieth a cave or hollow place ; therefore some think that hereby is meant such a tent as was made for fornication . So the plague was stayed from the children of Israel . ] This plague seemeth to have been the pestilence , which God sent amongst the people , Psal . 106. 29. They provoked him to anger with their inventions : and the plague brake in upon them . Howbeit the word here in the originall is sometimes used for slaughter by the sword , as 1. Sam. 4. 17. Vers . 9. And those that died in the plague were twenty and foure thousand . ] The Apostle sayes three and twenty thousand , 1. Cor. 10. 8. It seems that one thousand were hanged up and slain by the command of the civil magistrate , to appease Gods wrath , and that the other three and twenty thousand were taken away by the immediate hand of God ; or one thousand of the chief hanged , the rest slain with the sword . Vers . 12. Wherefore say Behold I give unto him my covenant of peace . ] That is , make this which I shall say unto thee publickly known ▪ both for the encouragement of Phinehas , that he may not fear because they were such great ones whom he hath slain ; and for the satisfaction of the people , that they may know he did it by the speciall motion of my spirit , because I the Lord have thus both approved and rewarded the fact : say , that is , make it known , that behold I give unto him my covenant of peace , where Gods covenant with Phinehas for the settling of the priesthood in his posterity is called a covenant of peace , first , because they should peaceably enjoy it ; and secondly , because the work of the priesthood was to make peace betwixt the Lord and his people . Vers . 13. And he shall have it , and his seed after him , even the covenant of an everlasting priesthood . ] That is , a priesthood that shall be continued to his seed as long as ever the Leviticall priesthood shall continue . But the dignity of being high priest should have come to him and his by descent , may some say , because he was the sonne of Eleazar Aarons eldest sonne : I answer , though he was so , yet that it should not be removed to another family for want of his issue , that was of Gods goodnesse , and is here promised as the reward of his zeal . Indeed the greatest doubt concerning this promise is , whether it were continued in his posterity or no. Concerning which all that we find in the Scripture is this ; first , that we find the posterity of this Phinehas recorded unto the time of the Israelites captivity in Babylon , 1. Chron. 6. 4 , 15. secondly , that if it be true which some hold , that in the dayes of the Judges the high priests office was wrested from the sonnes of Phinehas , the sonne of Eleazar , and conferred upon Eli , who was of the stock of Ithamar ; yet in the dayes of Solomon it was again taken from Abiathar , who was of Elies house , and settled upon Zadok , and so it came again into the line of Phinehas , and so continued unto the Babylonian captivity , 1. Kings 2. 25. and thirdly , that though it be no where expressely said of what stock the high priests were after the Israelites return out of Babylon , yet we find that Esra that great priest and scribe was of his line , Ezra 7. 1 , &c. and it may be probably thought that the high priests still continued in that line , unlesse it were in those times when there was nothing amongst them but disorder and confusion . Neither indeed is there any cause why we should understand this promise to be so absolute , but in case of the sinnes of his posterity they might for a time be deprived of this dignity . Vers . 14. Zimri the sonne of Salu , a prince of a chief house among the Simeonites . ] It is particularly expressed how great a man he was whom Phinehas slew , because herein the zeal of Phinehas was notably discovered . Vers . 15. He was head over a people , and of a chief house in Midian . ] He is reckoned one of the five Kings of Midian , chap. 31. 8. Vers . 17. Vex the Medianites , and smite them , &c. ] These words , smite them , imply a promise of victory . But why are they not to smite the Moabites as well as the Midianites ? first , because he had already forbidden Israel to distresse the Moabites , Deut. 2. 9. And the Lord said unto me , Distresse not the Moabites , neither contend with them in battel : secondly , because the Midianites had the chief hand in the mischief , as seems probable , first , by Balaams stay amongst them , wh●n Balak had left him in displeasure ; and secondly , by this parti●ular fact of Cozbi , who was a Kings daughter amongst them , &c. CHAP. XXVI . Vers . 2. TAke the summe of all the congregation of the children of Israel , &c. ] Of the two first numbrings of the people , see Exod. 30. 11 , 12. and Numb . 1. 1 , 2. But now the reasons of this third numbring of the people , as we may gather by some passages , were these : first , because this would make way to the more equall dividing of the land ( which they were presently to go about ) according as they found the tribes more or lesse in number ; see vers . 53 , 54. Unto these the land shall be divided for an inheritance , according to the number of names , &c. secondly , to manifest how fully that which God had threatned , chap. 14. 29. was now accomplished , vers . 64 , 65. But among these there was not a man of them whom Moses and Aaron the priest numbred , when they numbred the children of Israel in the wildernesse of Sinai . For the Lord had said of them , They shall surely die in the wildernesse , &c. Happely all the old company were not dead till this last plague , wherein foure and twenty thousand were cut off ; and therefore it may seem expressely noted , ver . 1. that it was after the plague , that God gave this charge to Moses and Eleazar for numbring the people , because then God had exactly brought that to passe which he had long since threatned , as they should now see in taking the number of the people : thirdly , to manifest Gods power and goodnesse in preserving unto them so many , notwithstanding they had wandred so many years through a wildernesse wherein they were encountred with so many difficulties , and had so often by their sinnes provoked God to cut off many amongst them ; as also his truth and faithfulnesse , who had so wondrously increased them , as he promised their forefathers , notwithstanding they had often by their rebellion provoked him to destroy them : & the more seasonable it was to comfort them in this kind , because it was immediately after foure and twenty thousand had been taken away by the foregoing plague , chap. 25. fourthly , it was because they should hereby see Gods care over them , and love towards them ; as Moses at their coming out of Egypt received Gods flock by tale , so now before his death he must deliver them up by tale again . Vers . 4. Take the summe of the people from twenty years old and upward , as the Lord commanded Moses , &c. ] That is , after the same manner as he commanded Moses to number the people , when they were newly come out of Egypt , so hath he now again commanded to number them before their entring Canaan . Vers . 7. And they that were numbred of them ▪ were fourtie and three thousand and seven hundred and thirty . ] At their last numbring the Reubenites were fourty six thousand and five hundred , chap. 1. ver . 21. so that this tribe was decreased two thousand seven hundred and seventy , which may in part be ascribed to the conspiracy wherein they joyned with Korah . Vers . 10. And the earth opened her mouth , and swallowed them up together with Korah , &c. ] This place , according to our translation , clears it beyond all exception , that Korah was swallowed up into the earth together with Dathan & Abiram , ch . 16. And they became a signe . ] That is , for an example that others might take warning by them , as sea-marks are set up to give us warning of danger , 1. Cor. 10. 6. Now these things were our examples ▪ to the intent we should not lust after evil things as they also lusted . Vers . 11. Notwithstanding the children of Korah died not . ] To wit , Assur , and Elkanah , and Abiasaph , Exod. 6. 24. these and their posterity lived and kept their office in Israel ; for their genealogie is reckoned , 1. Chron. 6. 22 ▪ 28. and frequent honourable mention is made of the sonnes of Korah , both in the Psalmes and elsewhere . Some think they were miraculously preserved , being present among those that were swallowed up : I rather think they were not with Korah in his tent , but were happely at that time imployed in the tabernacle , and so escaped ; and it may be also they consented not to their fathers rebellion , or at least repented upon the warning given by Moses , Numb . 16. 5. Vers . 12. The sonnes of Simeon after their families , of Nemuel , the family of the Nemuelites , &c. ] These sons of Simeon are elsewhere otherwise named , as Nemuel is called also Jemuel , Gen. 46. 10. Exod. 6. 15. and Jachin is called Jarib , 1. Chron. 4. 24. and Zerah is called Zohar , Gen. 46. 10. Exod. 6. 15. Besides these there was one sonne of Simeon more , to wit , Ohad , whose family it seems was wholly extinct in the wildernesse ; for though he be mentioned , Gen. 46 , 10. yet not here , nor 1. Chr. 4. 24. Vers . 14. These are the families of the Simeonites , twenty and two thousand and two hundred . ] None of the tribes was so abated as this of Simeon : when they went out of Egypt they were fifty nine thousand and three hundred , chap. 1. 22. now but two and twenty thousand and two hundred ; so they were abated in number thirty seven thousand and one hundred , more then half of that they were when they came out of Egypt . The impudency and punishment of Zimri , chap. 25. 14. who was a Prince of this tribe , and may be probably thought to have been accompanied and abetted by many of his brethren , is conceived to be one cause of the low ebbe of this tribe , because it is like many of them perished in the last plague together with Zimri . Vers . 15. The children of Gad after their families , of Zephon the family of the Zephonites , &c. ] Gad is next mustered , because he was joyned with Reuben and Simeon in the South-quarter , chap. 2. 10 , 14. His sonne Zephon is elsewhere called Zeph●on , Gen. 46. 16. and so is Ozni , vers . 16. called Ezbon , Gen. 46. 16. and Arod , vers . 17. Arodi , Gen. 46. 16. Vers . 18. These are the families of the children of Gad , according to those that were numbred of them , fourty thousand and five hundred . ] At the former mustering the Gadites were fourty five thousand six hundred and fifty , chap. 1. 25. now fourty thousand and five hundred ; so they were fewer now by five thousand one hundred & fiftie : and thus all the tribes under Reubens standard being greatly diminished , there were now fourty five thousand & twenty lesse then when they were first numbred . Vers . 19. And Er and Onan died in the land of Canaan . ] This is added to set forth the power and goodnesse of God in the encrease of this tribe of Judah , notwithstanding these two of his sonnes were cut off by the hand of God. Vers . 21. And the sonnes of Pharez , of Hesron , the familie of the Hesronites , &c. ] Judah had five sonnes ▪ Gen. 38. which should have been all heads of families : But two of them dying childlesse , two of his sonnes sonnes ( and those of Pharez , the younger brother , but the ancestour of Christ ) are taken in in their room . Vers . 22. These are the families of Judah , according to those that were numbred of them , threescore and sixteen thousand and five hundred . ] At the former numbring , those of the tribe of Judah were but seventy foure thousand and six hundred , chap. 1. 27. now they are seventy six thousand and five hundred , and so are encreased nineteen hundred more ; and as he , so all the tribes under his standard were ●n●reased also , and thus Judah prevailed above all his brethren , Gen. 49. 8. Vers . 23. Of Pua , the family of the Punites , &c. ] This Pua was also calle● Phunah , Gen. 46. 13. and Jashub vers . 24. was also called Job , Gen. 46. 13. Vers . 25. These are the families of Issachar , according to those that were numbred of them , threescore and foure thousand and three hundred . ] Of this tribe there were before but fifty foure thousand and foure hundred , chap. 1. 29. now there are sixty foure thousand and three hundred , so that they were now encreased nine thousand and nine hundred men of warre . Vers . 27. These are the families of the Zebulunites , according to those that were numbred of them , threescore thousand and five hundred . ] Who were before but fifty seven thousand and foure hundred , chap. 1. 31. so they are encreased three thousand and a hundred men . Now adding together one thousand and nine hundred , the encrease of Judahs tribe , and nine thousand nine hundred , the encrease of Issachars tribe ; and three thousand and a hundred , the encrease of Zebuluns tribe , we find that Judahs camp was encreased foureteen thousand and nine hundred . Vers . 29. Of the sonnes of Manasseh , of Machir the familie of the Machirites , &c. ] Many Expositours hold that Machir had no other sonne but ●ilead , and so thereupon they say , that the same family was called promiscuously the familie of the Machirites , and , the familie of the Gileadites . But by this place it is evident that besides the posterity of Machir by his sonne Gilead , who are here called the familie of the Gileadites , he had also a posterity by other sonnes , who were called by his own name , the familie of the Machirites , as indeed we reade of children that Machir had brought up upon Josephs knees Gen. 50. 23. and 1. Chron. 7. 16. Peresh and Sheresh are said to be the sonnes of Machir by Maachah his wife . Vers . 30. Of Jeezer , the familie of the Jeezerites . ] Josh . 17. 2. he is called Abiezer : even the sonnes sonnes sonnes here were heads of families . Vers . 34. These are the families of Manasseh , and those that were numbred of them , fifty and two thousand and seven hundred . ] Before they were but thirty two thousand and two hundred , chap. 1. 35. now fifty two thousand and seven hundred , so they were encreased twenty thousand and five hundred men of warre ▪ none of the other tribes had half so much encrease . Vers . 35. Of Becher , the familie of the B●●hrites ▪ &c. ] This , some think , is the ●●me that is called Berod , 1. Chron. 7. 20. as he also that is called Eran , vers . 36. in 1. Chron. 7. 20. is called Laadan , who was Ephraims sonnes sonne , but yet was head of a family . Vers . 37. These are the families of the sonnes of Ephraim , according to those that were numbred of them , thirtie and two thousand and five hundred . ] He had before , chap. 1. 33. fourty thousand and five hundred ; so eight thousand of this tribe were ●iminished . Vers . 38. Of Ashbel the father of the Ashbelites , &c. ] This Ashbel is called Jediael 1. Chron. 7. 6. and Ahiram , Ehi , Gen 46. 21. and Aharah 1. Chron. 8. 1. and Shupham vers . 39. is called Shuppim , 1. Chron. 7. 12. and Muppim , Gen. 46. 21. and Hupham , Huppim , Gen 46. 21. and A●d vers . 40. is called Addar , 1. Chron. 8. 3. Vers . 41. These are the sonnes of Benjamin after their families , and they that were numbred of them were fourtie and five thousand and six hundred . ] Gen. 46. 21. we find ten sonnes of Benjamin ; but here are reckoned but five families of his sonnes , and two of his sonnes sonnes : he had before but thirty five thousand & foure hundred , so that now they were encreased ten thousand and two hundred , though their families were ( it seems ) diminished in the wildernesse : and thus though one of the tribes under Ephraims standard were fewer then before , to wit , his own tribe , yet his whole camp , by reason of the great encrease of the other two tribes joyned with him , was augmented two and twenty thousand and seven hundred . Vers . 42. Of Shuham , the family of the Shuhamites . ] This Shuham is called Hushim , Gen. 46. 26. These are the families of Dan after their families . ] See Gen. 46. 23. Vers . 43. All the families of the Shuhamites , according to those that were numbred of them , were threescore and foure thousand and foure hundred . ] At the former muster the Danites were but sixty two thousand and seven hundred ▪ chap. 1. 39. but are now encreased seventeen hundred more ; though there were but one familie in this tribe , yet none of all the tribes save Judah have the like multitude . Vers . 44. Of Jesui ▪ the familie of the Jesuites , &c. ] This Jes●i is called Isu● , Gen. 46. 17. Between him and Jimnah there was another called Ishuah , Gen. 46. 17. whose family , here omitted , seemeth to be perished . Vers . 46. And the name of the daughter of Asher was Sarah . ] This Sarah is mentioned also Gen. 46. 17. and 1. Chron. 7. 30. as being famous it seems in her time . Vers . 47. These are the families of the sonnes of Asher according to those that were numbred of them , who were fifty and three thousand and foure hundred . ] Whereas before he had but fourty one thousand and five hundred , chap. 1. 41. and so is encreased eleven thousand and nine hundred . Vers . 50. These are the families of Naphtali according to their families ▪ and they that were numbred of them were fourtie and five thousand and foure hundred . ] At the former numbring these were fifty three thousand and foure hundred , chap. 1. 41. now but fourty five thousand and foure hundred , eight thousand fewer then before ; though this tribe under Dans standard were diminished , yet was Dans whole camp encreased five thousand and six hundred men of warre . Vers . 51. These were the numbred of the children of Israel , six hundred thousand and a thousand seven hundred and thirty . ] The totall some of the first numbring was six hundred and th●ee thousand five hundred and fifty , chap. 1. 46. whereas now it is but six hundred and one thousand seven hundred and thirty . So that though Judahs , Ephraims , and Dans camps were all more in number then when first they came into the wildernesse , yet by reason of the great decrease of Reubens camp , which was fourty five thousand and twenty fewer then before , the totall here is lesse then the totall there by eighteen hundred and twenty . Vers . 53. Unto these the land shall be divided for an inheritance , &c. ] Gods enjoyning them to divide the land before they had conquered it , was to assure them that it should be theirs , to teach them to live by faith , and before they had it to make as sure of it as if it were already in their possession . And may not we then be sure of heaven before we have it ? Vers . 55. Notwithstanding the land shall be divided by lot . ] That is , they were to divide the land into so many severall coasts or provinces , according to the number of the tribes that were to inhabit it , yet so as the certain bounds and limits of each portion were not appointed and resolved on till they knew which tribe the Lord would choose to plant there ( which was determined by lots ) and then they enlarged or lessened the portion according to the number of the tribe that was there to be seated . Had they not been thus severally assigned by lot to that which God would have to be the place of their habitation , every one would have chosen the best , or safest , or healthfullest places of the land , whereas now all dissention was prevented , and they were taught to acknowledge God the chief Lord of the land , by whose immediate providence they were disposed of to those dwellings : on the other side , had they had the exact measure of their portions assigned them by lot , it had not been lawfull for them to alter that which God had done , as we see it was ; for out of that which was at first given to Judah alone , afterwards two tribes had their lots , Josh . 19. 4. — 40. to wit , Simeon and Dan. According to the names of the tribes of their fathers they shall inherit . ] That is , the lots shall go under the names of the Patriarchs , one for Reuben , another for Simeon , another for Gad , &c. Vers . 56. According to the lot shall the possession thereof be divided between many and few . ] That is , having by lot determined where every tribe shall have their possession , ye shall then assigne unto every tribe , in that part of the land where their lot fell , such a quantity of land as by the rules of equall proportión sh●ll be found due to them , according as they are in number more or ●ewer . Vers . 57. And th●se are they that were numbred of the Levites , &c. ] The Levites are numbred by themselves , because they were to have no share in the land , vers . 62. They were not numbred among the children of Israel , because there was no inheritance given them amongst the children of Israel . Vers . 58. These are the families of the Levites the family of the Libnites ; &c. ] The family of the Libnites was of Libni the sonne of Gershon , Exod. 6. 17. and so Shimi the other sonne of Gershon is not here mentioned . Thus likewise that of the Hebronites was of Hebron the sonne of Kohath , Exod ▪ 6. 18. and his other brethren are not here mentioned as heads of families ( though Amram be named as the father of Moses ) and those of the Mahlites and Mushites were of Mahali and Mushi the sonnes of Merari , Exod. 6. 19. and that of the Korathites of Korah , Num. 16. 1. Vers . 59. And the name of Amrams wife was Jochebed , &c. ] See the note upon Exod. 2. 1. Vers . 62. And those that were numbred of them were twenty and three thousand , &c. ] At the former numbring the Levites were but two and twenty thousand , chap. 3. 39. now they were a thousand more . Vers . 65. And there was not left a man of them save Caleb the sonne of Jephunneh , and Joshua the sonne of Nun. ] That is , as God had threatned ▪ so it was now found to be ; of the people that were numbred at their coming out of Egypt from twenty years old and upward , there was not a man left at this time when they were numbred again ▪ but onely Caleb and Joshua . So that we must observe that the Levites are not here included , for of them there were left Moses , and Eleazar , and Ithamar , and perhaps many others . CHAP. XXVII . Vers . 1. THen came the daughters of Zelophehad , &c. ] Because the Lord had said in the foregoing chapter , vers . 53. that the land should be divided amongst those they had now numbred from twenty years old and upward , and so Zelophehad being dead without sonnes , his children were like to have no inheritance in the land , therefore his daughters came now to Moses and Eleazar , desiring that that share of the land might be assigned to them which should have been their fathers had he been then living . Vers . 2. And they stood before Moses , and before Eleazar the priest , and before the princes , and all the congregation by the doore of the tabernacle , &c. ] Whither they were it seems for this very purpose come , that they might enquire of the Lord concerning this difficult case : for I conceive they had formerly demanded an inheritance of the Judges , and were by them appointed to plead for themselves before the doore of the tabernacle , where they should have an answer from God himself . Vers . 3. Our father died in the wildernesse , &c. ] This plea of the daughters of Zelophehad is in effect as if they had thus said , Our father was one of those whom the Lord carried out of Egypt , to go and take possession of the land of Canaan , and though he died in the wildernesse , yet he was not taken away by any speciall judgement , because he had his hand in some insurrection and rebellion , such as was that of those that gathered themselves together against the Lord in the company of Korah ( and this they alledge to make their cause the more favourable , because had he been cut off in any s●ch insurrection , some might judge that it was no matter though his posterity were excluded from having any share in the land of Ca●aan ) but died in his own sinne , that is , he died his naturall death when his time was come , as being by sinne liable to death as all other men are . Thus Korahs conspiracie is mentioned here , either by a Synecdoche , this one being put for all other the rebellions of the Israelites ▪ and so the meaning must be that their father died in no particular rebellion against the Lord ; or else because whereas all the other murmurings and insurrections against Moses were especially the sinne of the common sort of people . Korahs was chiefly of the princes and great men of every tribe , chap. 16. 2. and so happely because their father was one of the chief of the tribe of Manasseh , therefore they mention onely the rebellion of the great ones . And as for that phrase of their fathers dying in his own sinne , though some Expo●itours understand it thus , that he dyed not for any speciall insurrection but onely for that sinne wherein the whole congregation was involved as well as he ; and for which the Lord threatned that they should all die in the wildernesse , to wit , for refusing to go into the land of Canaan when God had brought them thither , yet I rather think it is meant of his own private sinnes , which made him liable to death , as all other men are , for that all have ●inned , Rom. 5. 12. Vers . 4. Why should the name of our father be done away from among his familie because he hath no sonne ? ] That is , why should not he be named amongst others in the division of the land , which if it be not , his name and familie will be quite extinguished as if he had never been ; and hence some Expositours conclude that as when a man dyed without issue , and his brother m●rried his widow to raise up seed unto his brother , his first sonne was in their Genealogies reckoned to be the sonne of him that dyed without issue ; so it was in this case , the first sonnes of those that married the daughters of Zelophehad were accounted the sonnes of Zelophehad ; and so under his name did inherit his land . Vers . 4. Give unto us therefore a possession among the brethren of our father . ] This pleading for a portion in that land , which was not yet conquered , was a true act of faith , and must needs encourage others , and help to strengthen their faith . And besides , hereby was shown , as in a type , that even women have an equall share with men in the heavenly Canaan ; for all inherit through Christ , in whom there is neither male nor female , but all are one , Gal. 3. 28. Vers . 7. Thou shalt surely give them a possession of an inheritance among their fathers brethren , &c. ] Thus the Lord granted these daughters of Zelophehad their desire , which how it was performed by Joshua , we may reade , Josh . 17. 4. According to the commandment of the Lord he gave them an inheritance among the brethren of their father ; yet withall there was afterwards a caution added , to wit , that they might not marry out of their own tribe , chap. 36. 6. Vers . 12. Get thee up into this mount Abarim , &c. ] There was a long tract of mountains which were called the mountains of Abarim , chap. ●3 . 47. and into one of these was Moses now sent , to wit , that which is elsewhere called mount Nebo ▪ which was in the land of Moab over against Jericho , Deut 32. 49. and Pisgah , Deut. 34. 1. Hence Moses might see the land afarre off , though he might not enter it ; and so the Law did shew the Israelites heaven afarre off , but not as it is now revealed to us in the Gospel . Vers . 13. And when thou hast seen it , thou shalt be gathered unto thy people , &c. ] That they should not enter the land God had threatned before , Numb . 20. 12. Se● the notes upon that place . Vers . 14. That is the water of Meribah in Kadesh in the wildernesse of Zin . ] This is added to distinguish it from another Meribah , Exod. 17. 7. where water was fetched out also from the rock , but there Moses and Aaron displeased not the Lord. Vers . 16. Let the Lord , the God of the spirits of all flesh , set a man over the congregation . ] Moses at this time prayed also earnestly to the Lord , that he might go over and see the land ; but God would not grant him his desire herein , Deut. 3. 23 , 26. concerning this phrase ▪ the God of the spirits of all flesh , see the note upon Numb . 16. 22. This title is fitly in this prayer of Moses given unto the Lord , both as implying that he was the searcher of mens spirits , and therefore knew best who was fittest for the place ; and likewise as intimating that he was able to frame and fashion their spirits as he pleased , and to give them any gifts or graces requisite for the imployment . Vers . 17. Which may go out before them , and which may go in before them , &c. ] That is , who may guide them and govern them , both at home and abroad , in times of warre and in times of peace , and undertake the charge of defending them against their enemies : for under this phrase of going ou● and coming in before them , of leading them out and bringing them in , all the offices of the supreme magistracy are comprehended ; and hence Moses being ready to resigne the government useth ●he same expression concerning himself , Deut. 31. 2. I can no more go out and come in . The similitude is taken from a Captain that marcheth before his souldiers , and undertakes to lead them whereever they should go ; or rather from shepherds , whose custome it was to go out and in before his flocks , to lead them out to their pastures , and to bring them home to their folds ; and therefore in the next words Moses addes , that the congregation of the Lord be not as sheep which have no ●hepherd . Vers . 18. Take thee Joshua the sonne of Nun , a man in whom is the spirit . ] That is , a man of eminent gifts , and therefore fit for this place and imployment : and indeed herein was Joshua a type of Christ , concerning whom the prophet foretold , that the spirit of the Lord should rest upon him , the spirit of wisdome and understanding , the spirit of counsell and might , the spirit of knowledge , and of the fear of the Lord. And lay thine hand upon him . ] Or , thy hands , for so it is said , vers . 23. that Moses laid his hands upon him : and by this ceremony of the imposition of Moses hands was signified first and especially , that the supreme Magistracy should be transferred from Moses to him , as being the man now consecrated and set apart to this place and service ; secondly , that the hand of God should be upon him to defend him and prosper him in all his wayes ; and thirdly , that God would conferre upon him a great encrease of the gifts of his spirit , answerable to the dignity whereto he was advanced : and thus it seems upon the imposition of Moses hands was accordingly performed , as we see Deut. 34. 9. Joshua the sonne of Nun was full of the spirit of wisdome ; for Moses had laid his hands upon him . The like ceremony was ●fterwards used in the dayes of the Gospel , when men were separated and set apart to preach the Gospel , and in a manner for the same reasons : whence is that of the Apostle S. Paul to Timothy , 1. Tim. 4. 14. Neglect not the gift which is in thee , which was given thee by prophecy , with the laying on of the hands of th● Presbytery . Vers . 19. And set him before Eleazar the priest , and before all the congregation . ] To wit , that he first as the chief , and the people with him , might assent to that which God had dec●eed . And give him a charge in their sight . ] That is , openly before them all make known to him what his office is , and charge him faithfully and carefully to perform that which he undertakes ; and it may well be that this was the very charge which is afterwards expressed by Moses , Deut. 31. 7 , 8. at which time God himself also gave him a charge , vers . 14 , 15. Vers . 20. And thou shalt put some of thine honour upon him , &c. ] This may be meant of the gifts of Gods spirit , which made Moses to be so highly honoured amongst the people , as elsewhere it is said concerning the seventy Elders that were chosen to assist Moses in the government , that God would take of the spirit that was upon Moses and put it upon them , chap. 11. 17. concerning which see the note upon that place . Now Moses is commanded to put of this his honour upon Joshua , onely because at the laying of Moses hands upon him , these gifts of Gods spirit should be imparted to him : and it is not said , put thine honour upon him , but , put of thine honour upon him , or , as it is in our Bibles , thou shalt put some of thine honour upon him , because though Joshua was to have the same gifts imparted to him that Moses had , yet not in the same measure ; whence it is said , Deut. 34. 10. that there arose not a prophet since in Israel like unto Moses . Or else rather by Moses honour here is meant his authority and dignity ; and then it is said that he should put some of his honour upon him in relation to the present time before Moses death , to wit , that he should presently admit him into some communion of authority with him , and so cause the people to give him that honour which was due unto Moses successour , the elect Judge of Israel . Vers . 21. And he shall stand before Eleazar the priest , who shall ask counsel for him , after the judgement of Urim . &c. ] That is , upon all occasions he shall present himself before Eleazar to ask counsel of him , who shall enquire of the Lord for him after the judgement of Urim . What this Urim was , see Exod. 28. 30. what is meant by asking counsel after the judgement of Urim , is hard to say . This I conceive is most probable , when any came to enquire of the Lord , the priest put on the Ephod , whereto the pectorall was fastened , in the fold whereof the Urim and Thummim was put by Moses , and so the priest in the name of the parties propounded such questions , as they desired to be satisfied in from the Lord , desiring the Lord to return them an answer ( according as we find it 1. Sam. 23. 9 , 10 , 11 , 12. ) whereupon the Lord did either by the illumination of his spirit ( whereof the Urim was an embleme or outward signe ) reveal unto the priest what answer he should give the party enquiring ▪ or else by an immediate voice from heaven ; and this was called the judgement of Urim , because it pleased the Lord , upon the applying or putting on of the pectorall , to give judgement in the cause enquired of by the priest . CHAP. XXVIII . Vers . 2. COmmand the children of Israel , and say unto them , My offerings , &c. ] Because they had in a great part omitted their sacrifices and solemn feasts the most part of the eight and thirty years last past by reason of their travels , wherein the Sanctuary , the altar , and other holy things were folded up and removed from ●lace to place , and that withall the generation that had been before mustered was now dead , chap. 26. 64. But among these there was not a man of them , whom Moses and Aaron the priest numbred when they numbred the children of Israel in the wildernesse of Sinai ; therefore the Lord causeth the Law of sacrificing to be here again repeated , thereby giving them to know that when they came into the land they must not any longer neglect Gods ordinances , as they had done in the wildernesse , Deut. 12. 8. Ye shall not do after all the things that we do here this day , every man whatsoever is right in his own eyes , &c. and so first he gives them charge in generall to be sure that they give him all the sacrifices and offerings that he had at severall times appointed them to offer , My offerings and my bread for my sacrifices made by fire for a sweet savour unto me shall ye observe to offer unto me in their due season : for though all the sacrifices that were burnt upon the altar are elsewhere called the Lords food , Lev. 3. 11. and his bread , Lev. 21. 6. ( the reasons whereof see in the notes upon those places ) yet here it seems most probable that by offerings are meant all the severall sacrifices that were to be killed and offered upon the altar , and by his bread for the sacrifices is meant the meat-offerings that were to be joyned with their sacrifices ; and then secondly , he sets down particularly what they were to offer , first , for their dayly sacrifice , vers . 3. secondly , for their weekly sacrifice every Sabbath day , vers . 9. thirdly , for their monethly sacrifice every new Moon , vers . 11. and fourthly , for their yearly sacrifices at every severall feast in the year , vers . 16 , &c. Vers . 3. This is the offering made by fir● which ye shall offer unto the Lord , &c. ] See the notes on Exod. 29 , 28. Vers . 9. And on the Sabbath day two lambs of the first year without spot , &c. ] The sacrifices here appointed for every Sabbath day are full double to those appointed for every day , vers . 3. and yet the daily sacrifices , the continuall burnt-offering , vers . 10. was not omitted on the Sabbath day neither . So that every Sabbath in the morning there was offered one lambe for the daily sacrifice , & then two lambs more for the Sabbath : and this was thus appointed , fir●t , to shew the holinesse of that day , and that God required more service from them on that day then other dayes ; secondly , by way of thankfulnesse for the worlds creation ; and thirdly , because it was a signe of our rest in heaven purchased for us by Christ . Vers . 11. And in the beginnings of your moneths ye shall offer a burnt-offering unto the Lord , &c. ] That is , the new Moons , the first dayes of every moneth : these were appointed to be kept as solemn festivals , then did they blow with the silver trumpets in the Sanctuary , chap. 10. 10. Also in the day of your gladnesse , and in your sol●mn dayes , and in the beginning of your moneths , ye shall blow with th● trumpets , &c. then did they repair to the prophets or other ministers of God to hear his word , 2. Kings 4. 29. Wherefore wilt thou go to him to day ( saith the Shunamites husband to her , when she would go to the Prophet Elisha ) It is neither new moon , nor Sabbath ; then also they kept religious feasts , 1. Sam. 5. 6. And David said unto Jonathan , Behold , to morrow is the new moon , and I should not fail to sit with the King at meat , &c. neither was it lawfull to buy or sell or do other worldly work on those dayes , Amos 8. 5. When will the new moon be gone , that we may sell corn ? and the Sabbath , that we may set forth wheat ▪ &c. Now these new moons were thus ordained to be solemnized , first , that they might be put in mind to be thankfull for Gods mercy in that change of times and seasons , the mediate cause of many blessings ; and the remembrance of this mercy God would have kept at the new of the moon rather then at her full , when she shined in her full brightnesse , because then there was lesse danger of being taken so with the glorie of that creature as not to ascend higher to the admiration of God the Creatour ; whence is that expression which Job useth , chap. 31. 26 , 27. If I beheld the sunne when it shined , or the moon walking in her brightnesse , and my heart hath been secretly enticed , or my mouth hath kissed my hand , &c. It was the glory of the moon shining in her brightnesse that drew the heathens to worship the moon ; and to prevent this danger God would have the memoriall of his mercy in ordering the change of moons and seasons to be kept not at the full but at the new of the moon : secondly ▪ that the renewing of the moon ( which borroweth her light of the sunne ) might be observed as a figure or shadow of the Churches renovation by Christ , the sunne of righteousnesse , Mal. 4. 2. whereby every true Christian doth put off the old man with his deeds , and put on th● new man , which is renewed in knowledge after the image of him that created him , Col. 3. 9 , 10. whence is that of the Apostle , Col. 2. 16 , 17. Let no man therefore judge you in meat , or in drink , or in respect of an holy day , or of the new moon , or of the Sabbath dayes , which are a shadow of things to come , but the body is of Christ : And thirdly , that as of every day , so of every moneth they might consecrate the first unto the Lords service . Vers . 17. And in the fifteenth day of this moneth is the feast . ] To wit , of unleavened bread , Levit. 23. 6. where see all the notes on the solemnities of this feast . Vers . 24. After this manner ye shall offer daily throughout the seven dayes , &c. ] That is , upon every one of the seven dayes of this feast . But besides these sacrifices upon the sixteenth day of the moneth , which was the next day after the first solemn day of the feast , there was also a lamb offered for a burnt-offering , together with the wave-sheaf or omer . See Levit. 23. 12. and the notes thereon . Vers . 26. Also in the day of the first-fruits , when ye bring a new meat-offering unto the Lord , after your weeks be out , &c. ] Called the feast of Pentecost , Acts 2. 1. when they offered two loaves of their new corn ; and it was seven weeks , or fifty dayes after the Passeover , Levit. 23. 15 , 16. Vers . 27. Two young bullocks , one ramme , seven lambs of the first year . ] These and the rest following are here added to the feast over and beside those seven lambs , one bullock , a●d two rammes which were offered with the first-fruits , Lev. 23. 28. concerning which see the notes there . CHAP. XXIX . Vers . 1. ANd in the seventh moneth , on the first day of the moneth , &c. ] This seventh moneth was called the moneth Ethanim , 1. Kings 8. 2. it was in the end of the year , Exod. 23. 16. and the revolution of the year , Exod. 34. 22. for so the word is in the originall , because then the old year went out , and the new began , as touching Jubilees and other civil affairs , Lev. 25. 9 , 10. But by reason of Israels coming out of Egypt in Abib or March , that was made the first of the moneths , Exod. 12. 2. And thus numbring the moneths ( for after this order the ecclesiasticall feasts were reckoned ) this which had been the first moneth is here ▪ as usually elsewhere , called the seventh moneth , and so became as it were the Sabbath moneth , and was accordingly honoured with as many feasts as were celebrated in all the year besides ; whereof one was this here spoken of ▪ which was called the feast of trumpets , and was in the first day of this moneth , being their Newyears day for civil affairs , and so a fit day to praise God for the blessings of the yea● past , and to crave his blessing on the following year . See what is noted concerning the solemnitie of this feast , Lev. 23. 24. Vers . 2. And ye shall offer a burnt-offering for a sweet savour unto the Lord , one young bullock , &c. ] To wit , beside the sacrifices of the day , as it was a new Moon , chap. 28. 11. and besides the daily sacrifice , as is expressely noted , vers . 6. Vers . 7. And ye shall have on the tenth day of this seventh moneth an holy convocation , &c. ] See Levit. 16. 29. and the notes thereon . Vers . 11. One kid of the goats for a sinne-offering , beside the sinne-offering of ●●onement , &c. ] That is , beside that goat-buck offered on the day of atonement , whose bloud was carried by the high priest within the vail into the most holy place . See Levit 16. 9 , . 29 ▪ 30. Vers . 12. And on the fifteenth day of the seventh moneth ye shall have an holy convocation , &c. ] To wit , the seast of booths . See Levit. 23. 34 , 35. and the notes thereon . Vers . 13. And ye shall offer a burnt-offering , a sacrifice made by fire , of a sweet savour unto the Lord , thirteen young bullocks , &c. ] There were moe sacrifices offered at this then at any other feast , both because it was celebrated in remembrance of the mercies of many years , even all those ●ourty years of their travel from Egypt to Canaan ▪ as also because at this time they had gathered in their corn and wine , and had seen the blessing of God on all their increase , and in all the work of their hands , Deut. 16. 13 , 15. Thou shalt observe the feast of tabernacles seven dayes after thou hast gathered in thy corn and thy wine : Seven dayes shalt thou keep a solemn feast unto the Lord thy God , in the place which the Lord shall chuse ; because the Lord thy God shall blesse thee in all thy increase , and in all the works of thine hands , therefore thou shalt surely rejoyce . Vers . 17. And on the second day ye shall offer twelve young bullocks , &c. ] In every one of the seven dayes of this feast one bullock is abated : for whereas they offered thirteen bullocks the first day , they offered but twelve on the second day , and el●ve● on the third , &c , and herein happely was intended a representation how the years of their pilgrimage , wherein God had appointed that they should wander up and down in booths , did by degrees wear away and grow fewer and fewer ; or else by this abating of the sin●e-offerings ( whereby atonement was made for them ) the holy Ghost might teach their duty to grow in grace , that in the whole course of their pilgrimage through this world sinne should still decay and wear away ; or it might signifie a diminishing or wearing away of the legall sacrifices and ceremonies . CHAP. XXX . Vers . 1. ANd Moses spake unto the heads of the tribes concerning the children of Israel , &c. ] There being mention made in the latter end of the foregoing chapter vers . 39. of sacrifices due upon a vow made , which were to be carefully brought in ( besides the set sacrifices which God had injoyned ) upon this occasion , it seems , these precepts are in this next chapter here added concerning vows , to shew who they were that must alwayes necessarily perform their vows , and who not ; and these Laws it is said that Moses made known to the heads of the tribes , because they were the men that were according to these Laws to judge , either to bind them to their vows or free them , &c. Vers . 2. If a man vow a vow unto the Lord , or swear an oath , &c. ] That is , if a man , to wit , a man of grown years , having power over himself , shall bind his soul with a bond , whether it be onely a promise or vow that he hath solemnly made unto the Lord , or whether it be a vow strengthened with an oath , or that he hath sworn that he will do such or such a thing , he shall not break his word , but shall do according to all that proceedeth out of his mouth , that is , he must not fail to do exactly what he hath vowed and sworn to do , and that without delay ( for it is also added , Deut. 23. 21. When thou shalt vow a vow unto the Lord thy God , thou shalt not slack to pay it ) to wit , if it were not an unlawfull thing he had vowed or sworn : for vows for the doing of that which it is unlawfull to do are not vows binding the conscience ; for how can that vow bind men to God , when they vow to do that which God forbids , and will not have done ? such as was that of those fourtie men , Acts 23. 21 ▪ that had bound themselves with an oath that they would neither eat nor drink till they had killed Paul. Vers . 3. If a woman also vow a vow unto the Lord , and bind her self by a bond being in her fathers house , &c. ] That is , under his power and command , whether in his house or no ; and by the rule of analogy the same exception is to be allowed for sonnes and servants under their governours power . As for those last words , in her youth , either they are onely added , because it is for the most part in their youth that maids continue in t●eir fathers house ( for it is not likely that they had power to vow without the consent of their fathers when they had lived unmarried till riper years , and were still under their father sjurisdiction ) or else because though their fathers were dead , yet in their youth maids had no power to vow without the consent of their governours ▪ whereas being of full years and at their own disposing they might vow , and were then bound to do what they had vowed . Vers . 5. And the Lord shall forgive her , because her father ▪ disallowed her . ] Hereby is meant either that the Lord would forgive her rashnesse in vowing , when she was not in her own power ; or rather that the Lord would not impute this as a sinne to her , seeing her father refused to let her keep it . Vers . 8. But if her husband disallowed her on the day that he heard it , &c. ] This last clause , on the day that he heard it , is added , first , to shew that whenever he shall come to hear it he may make her vow void , though it were long after the vow were made ; secondly , to shew that if he dissembled for a time , and afterwards shewed his dislike , though it were the next day after ▪ it should be to no purpose . Vers . 9. But every vow of a widow , and of her that is divorced , wherewith they have bound their souls , shall stand against her . ] If it were made in her widowhood , she must perform it , yea ( say the Hebrews ) though she be afterward married , or be turned to her fathers house . Vers . 10. And if she vowed in her husbands house , &c. ] There being ●o probable reason that can be given , why that which was said before concerning the husbands ratifying or disannulling his wives vows , vers . 6 , 7 , 8. should here be repeated again , it is rather to be thought that there is some difference betwixt that which is said there , and that which is added here . Some hold that the Law given vers . 6 , 7 , 8. is concerning the woman that is onely betrothed , and that this here is concerning the woman that is married . But seeing in both places the words are concerning the woman that hath a husband , I see no warrant for this conceit . Either therefore the first is meant of a woman married to a husband , but living still in her fathers house , and this of the wife that is gone to her husbands house , which may seem to be implyed in these words , And if she vowed in her husbands house ; or ●ather the first Law is concerning the wives vows , that were to be performed in the time of her being under the subjection of her husband , which might be established or made void by her husband , as he pleased . But here the Law speaks concerning vows made by the wives , their husbands yet living , but to be performed after the husbands death ; concerning which the Lord gives the same Law , to wit , that the husbands should have power to ratifie or disannull them . Women married might be very forward to make large vows what they would do if ever they came to be fre● women again , and then being free might make light of performing their vows under a pretence that those vows were made when they were under the power of their husbands : To prevent this therefore this Law is here added , that in case a woman vowed in her husbands house , if her husband held his peace ( as it follows vers . 11. ) then all her vows should stand , to wit , even after her husbands death , or after she is made free by divorce ; and indeed the very dependance of these words upon that which went before , vers . 9. concerning widows or wives divorced is a strong argument for this exposition . Vers . 13. Every vow , and every binding oath to afflict the soul , her husband may establish it ; or her husband may make it void . ] These words to afflict the soul , seem to be added to shew th● full extent of the former Law , and not by way of limitation or restraint , to wit , that it is in the husbands power to establish or make void very vow of his wife ; yea though it be a vow that concerns not the goods of the husband , but onely the affliction of her own person by abstinence , fasting , &c. Vers . 15. But if he shall any wayes make them void after that he hath heard them , then he shall bear her iniquitie . ] That is , though the wife hath full libe●ty to perform her vow , if her husband heard it and did not that day contradict it ; yet if afterward the husband shall violently refuse to let her perform it ( which however by Gods Law he might not do ) in this case the wife must not strive against her husband : and why ? he shall bear her iniquity , that is ▪ the sinne shall be imputed to her husband , not to her , that would have kept her promise if she might . CHAP. XXXI . Vers . 2. AVenge the children of Isr●el of the Midianites : afterwards s●alt thou be gathered unto thy people . ] Mo●es must not die till the Midianites be spoiled : and that first , for Moses sake that he might be comforted before his death by seeing the Israelites avenged upon their enemies the Midianites , who had been the occasion of so much mischief to them , chap. 25. 1. 6. and so might be the more willing to r●signe them up chearf●lly into the hands of God , who had so lately given proof how tender he was over them , how severe against all those that should seek to hurt them ; and secondly , for the peoples sake , because if Moses had be●n newly dead , t●ey would not have gone forth happely with such courage against the Midianites , as also because this late experience they had of Gods helping t●em against the Midianites might make them the more boldly to enter upon the conquest of Canaan a●ter the dea●h of Moses under the conduct of Joshua . Vers . 4. Of every tribe a thousand , thro●ghout all the tribes of Israel shall ye send to the warre . ] Considering the multitude of the enemie , with whom they were to encounter ( which may be gathered from the riches of the prey , and the death of five kings amongst others that were slain , vers . 8. ) and withall how man● hundred thousand fighting men of Israel Moses might have sent forth , it would have been a strange course in Moses of his own head onely to send forth twelve thousand against such a mighty enemy . And therefore I make no question but Moses received particular dire●tions from God ( though it be not expressed ) both that he should send out but twelve thousand ▪ ( thereby to try the faith of the Israelites , and to make Gods hand in the victory the more evident ) and that they should be equally c●lled out of every tribe , that one tribe might not exalt it self above another for this victo●y , but that all the glory might be given to God. Vers . 6. And Moses sent them to the warre , a thousand of every tribe , them and Phinehas , &c. ] Who was sent out as their captain to lead them in this warre against the Midianites , it is not here expr●ssed : most probable it is that Joshua , who was so lately appointed of God to succeed Moses in the government , was imployed in this service , that so the s●ccesse of this enterprise might , whilest Moses yet lived , procure him the more respect and honour in the hearts of the people . And indeed had not Joshua been amongst these forces that went out to fight against the Midianites , why is he not mentioned amongst those that went out to meet them at their return , as well as Moses and Eleazar , vers . 13. I know that some hold that Phinehas was their captain , but for this they have no just ground , nor do we any where reade that the priests in those times used to go out as captains in the warre : Phinehas went out onely as one of the priests to encourage the people ( as justly it might be expected that he would ▪ be zealous in this cause , because of the zeal he had already shown against that Mid●anitish harlot , chap. 25. 6. ) and withall to take care of the holy things of the Sanctuary , which they carried with them to the warre , as is implyed in the following words , where it is said that Phinehas went with them to the warre with the holy instruments and trumpets to blow in his hand , where by the holy instruments are meant the ark , with the mercy-seat , and other things appertaining thereto , which they used in those times to carry with them when they went out to warre , as a comfortable signe of Gods presence amongst them . Vers . 8. And they slew the kings of Midian , &c. ] These it seems were formerly vassals to Sihon , and therefore called Dukes of Sihon , Josh . 13. 21. but Sihon himself being now slain , they became it seems absolute kings , amongst whom was Zur the father of Cozbi whom Phinehas slew , chap. 25. 15. Balaam also the sonne of Beor they slew with the sword . ] See the note upon chap. 24. 25. Vers . 10. And they burnt all their cities wherein they dwelt , &c. ] To wit , lest sloath or covetousnesse should draw any of the Israelites to hide themselves in these nests , and to take up their rest in this countrey which God had not allotted them , and neglect the land of Canaan which he had given them . Vers . 13. And Moses , and Eleazar the priest , and all the princes of the congregation went forth to meet them without the camp . ] To wit , to congratulate their victory , and withall to put them in mind of cleansing themselves before they came into the camp . Vers . 〈◊〉 And Moses was wroth with the offic●rs of the host , &c. ] Phinehas may be here comprehended , though not expressed ; yet I rather think that Moses directs his speech to the captains , because Phinehas did chiefly attend upon the holy instruments , vers . 6. and meddled not with the ordering of the souldiers as concerning the saving or not saving those they took captives . Vers . 15. And Moses said unto them , Have ye saved all the women alive ? ] As if he had said , Whereas ye ought to have saved none , have you saved them all ? these are they that insnared the people , and therefore these above all should have been slain . Vers . 17. Now therefore kill every male among the little ones . ] The generall rule and law given to the Israelites was , that they should spare all the little ones , the Canaanites onely excepted . See Deut. 20. 14. But here because they were to execute Gods vengeance upon a people that had brought a great sinne , and so conse●uently a great plague , upon the Israel of God , Moses ( no doubt by the speciall di●ection of Gods spirit ) gives charge that all the male-children should be slain : and so , the more lively thereby to expresse how detestable that fact of the Midianites was , by slaying the males h● ▪ doth as it were seek to root out the very memory of them ; not indeed of the whole nation of the Midianites ( for in the dayes of Gedeon we reade again of this nation , Judg. 6. 1. ) but of these neighbouring Midianites that had done this mischief to the Israel of God. And kill every woman that hath known man by lying with him . ] The words in the following verse ( where onely the women-children are appointed to be saved ) shew the meaning of these words , namely that all who were of years fit for the knowledge of men were slain , and onely the women-children that were undoubtedly pure virgins were saved alive . Vers . 18. But all the women-children that have not known a man by lying with him keep alive for your selves . ] To wit , to make them servants , or to take them for wives , as they should see cause ; for being children they might bring them up in the knowledge of the true God. Vers . 19. And do ye abide without the camp seven dayes , &c. ] See chap. 19. 11 , 12. &c. Purifie both your selves and your captives , &c. ] When the heathens were taken captives in the warres by the Israelites , and so became their lawfull possession , even they also became unclean by touching the dead , and were to be purified . Vers . 20. And purifie all your raiment , and all that is made of skinnes , &c. ] To wit , of the spoils which ye have taken . Because all the garments and other spoils which they had taken had either touched dead bodies , or had been in the houses of the slain , or at least had been touched by those that were unclean by the dead therefore t●ey were all to be esteemed legally unclean , and were to be pu●ified according to the law . See chap. 19. 14 , 16 , and 22. Vers . 21. This is the ordinanc● of the Law which the Lord commanded Moses , &c. ] We do not find all the particulars formerly expressed in those laws that were given , chap. 19. concerning the purifying of those that were unclean by the dead ; and therefore the meaning of these words of Eleazar I conceive to be onely this , that God had given Moses an expresse commandment concerning these thing● , which he therefore , as the Lords high priest , was to make known to them , and to see they were observed . Vers . 27. And divide the prey in two parts , &c. ] This law concerning the dividing of the prey into two equall parts , the one for those that went out to the warre , and brought away the spoil , the other for the rest that stayed at home , was most just and equall ; first , because they that stayed at home were as willing to have gone forth as those that went , and therefore it was not fit that those which were culled out for that service should therefore carry away all the prey : and secondly , because they that went forth to the warre were but twelve thousand , and so one half of the prey being divided among them , they had farre greater shares ( as it was fit they should ) then the other could have , who were about six hundred thousand men , and had the other half divided amongst them . Vers . 30. And of the children of Israels half thou shalt take one portion of fiftie , &c. ] As there was respect had to the men that hazarded themselves in the warre in dividing the prey , their twelve thousand having full as much allotted them as the six hundred thousand had that stayed at home ; so also in leavying a tribute for the Lord : for wh●reas those that went forth to warre paid but one in five hundred , as is noted before , vers . 28. the children of Is●ael that stayed behind paid one in fifty , as is here expr●ssed ; and so accordingly the smaller leavy out of their hal● that w●nt to the warre was given to Eleazar , vers . 29. that is , to him and the ●est of the priests ( who because they were so few had therein a liberall share ) and the greatest leavy out of the peoples half was given to the Levites , b●cause they were many : the Levites had one in fifty , the priests one in ●ive hundred , and so the same proportion was observed here that was observed in their tithes , to wit , that the priests had but the tenth of their tithes . Vers . 32. And the booty , being the rest of the prey which the men of warre had caught , &c. ] The booty which was now to be divided is here called the rest of the prey which the men of warre had caught , either because some of the persons they had taken were slain since their coming home , to wit , all the male-children and the women , vers . 17. or el●e because some of the cattel had been slain for the souldiers to eat in their return home ; or else in respect of the gold and silver and other spoils , whereof there was no tribute leavied . Vers . 47. Even of all the children of Israels half Moses took one portion of fifty , &c. ] To wit , six thousand seven hundred and fifty sheep , seven hundred and ●wenty beeves , six hundred and tenne asses , and three hundred and twenty women-children . V●rs . 49. Thy servants have taken the summe of the men of warre which are under our charge , and there lacketh not one man of us . ] Hereby God shewed , that it was his work rather then theirs , that the enemy was now vanquished ; and withall the Israelites were encouraged to fight the residue of the Lords battels , by this evidence of Gods power and care to protect them . Vers . 50. We have therefore brought an oblation , — to make an at onement for our soul before the Lord. ] That is , for our lives which God hath spared , and that there may ●e no plague amongst us ( according to that , Exod. ●0 . 12. When thou takest the summe of the children of Israel after their number , then shall they give every man a ransome for his soul unto the Lord ) wherein also it is likely they had respect unto their sinne in sparing the women , vers . 14 , 15 , 16. Vers . 53. For the men of warre had taken spoil every man for himself . ] That is , besides the cattel above named , which was brought to the common stock , they had gotten every man for himself very rich spoils of jewels , bracelets , chains , &c. and of these they brought now an offering to the Lord. CHAP. XXXII . Vers . 1. WHen they saw the land of Jazer , and the land of Gilead , that behold the place was a place for cattel , &c. ] In these words we have the cause that moved the Reubenites and Gadites to desire that they might dwell without Jordan . Jazer was a city taken awhile before from the Amorites , chap. 21. 32. and Gilead was also a mountain of the Amorites , which had many ●ities , half whereof were given to the sonnes of Gad , and the other half to the sonnes of Manasseh , see vers . 40. and Deut. 3. 12 , 13. Both were full of rich pasture-grounds , and so the fitter for feeding cattel ( whence it is that God promising to feed his people Israel ▪ signifieth the goodnesse of their pasture by comparing it to Bashan and Gilead , Mich. 7. 14. Feed thy people with thy rod , the stock of thine heritage ▪ — Let them seed in Bashan and Gilead as in the dayes of old ▪ and Jer. 50. 19. I will bring Israel again to his habitation , and he shall feed on Carmel and Bashan , and his soul shall be satisfied upon mount Epraim and Gilead ) and therefore these tribes desire this land for their portion , because they had by farre the most cattel . Vers . 3. Ataroth ▪ and D●bon , and Jazer , and Nimrah , &c. ] There was an Ataroth within the land of Canaan , Josh . 16. 2 , 7. but this was without Jordan . Nimrah here mentioned is called also Bethminrah , vers . 36. and Nimrim , Esa . 15. 6. and it was afterwards given to the sonnes of Gad , Josh . 13. 27. and so also Shebam is vers . 28. of thi chapter call●d Shibmah , and Beon is called Baal-meon , and Jer. 48. 23. Bethmcon , and Josh . 13. 17. Beth-Baalmeon . Vers . 4. Even the countrey which the Lord smote before the congregation of Israel , &c. ] The chief drift of these words is to perswade Moses to allot their habitation in this countrey , which they had already conquered , by alledging how convenient it would be for them in regard that they had the greatest store of cattel , and this was a countrey very fit for the keeping of cattel . But withall another thing there seems to be implyed in these words , the country which the Lord smote before the congregation of Israel , namely , that the Lord had destroyed the inhabitants of this countrey , that they might take it for a possession , and that therefore it was to be esteemed a part of the promised land , though it were not within Jordan ; nor were they to be blamed for desiring to have their portion there , the land being so fit and convenient for them . And indeed even this countrey without Jordan was the possession of the Amorites ; for Sihon was King of the Amorites , vers ▪ 33. and the land of the Amorites was promised to Abraham , Gen. 15. 16 , 21. Vers . 5. If we have found grace in thy sight , let this land be given unto thy servants for a possession , and bring us not over Jordan . ] It may be that their first intention was , according as these words imply , and as Moses understood them , to desire that they might stay there where they were , though afterward upon Moses displeasure they offer more equall conditions : yet I rather think that their meaning was never other , then as afterward they explained themselves , to wit , that they desired to have the land without Jordan for their inheritance , and that they might not be carried over Jordan to be seated there , but that they never meant to forsake their brethren till they had also driven out the inhabitants of Canaan ; and that first , because this conceit of staying behind was so unjust , that they could not but know that it would exceedingly enrage all the other tribes against them ; and secondly , because in their answer to Moses , vers . 10. they discovered so presently how farre they were from desiring to leave their brethren , and to stay behind them . Vers . 12. Save Caleb the sonne of Jephunneh the Kenezite ▪ &c. ] So called , because he was of the posterity of one Kenaz , of the tribe of Judah , 1. Chronicles 4. 13 , 15. Vers . 16. And they came near unto him , and said ▪ 〈…〉 build sheepfolds here for our catel , &c. ] If in their first request made unto Moses their desire was that they might not go any further , but might stay where they were , it is most probable that , moved with that which Moses had said , and withall fearing le●t the other tribes should be enraged against them , they withdrew themselves to consult about it , and then returned to proponnd these more equall conditions to him . But because there is no mention made here of any such advising together amongst themselves , but rather the words seem to imply that they did presently addresse themselves to make this reply , we may with better ground think ( as is noted before upon vers . 5. ) that they never meant any such thing in their former request to Moses ; and therefore perceiving how farre he had mistaken their words , they now presently replyed more fully to make known to him what it was they desired : It is true , say they , we meant to leave our cattel and our children behind us ( and it will be no little ease to us in our marching forward that we are rid of so great an encumbrance ) and to that end we purpose to build sheepfolds here for our cattel , and cities for our little ones , that is , to repair and fortifie those cities of the Amorites in this countrey which lie now ruinated ; but for our selves , we purpose to go along with them , and never had any thought to stay behind . Vers . 17. But we our selves will go ready armed before the children of Israel , &c. ] That is , though we desire to have this land assigned to us for our portion , and intend to leave our wives , children , and cattel here behind us , yet we our selves will go ready armed along with them , yea before the children of Israel , that is , so farre we are from shrinking away from our brethren , that being rid of our cattel and carriages we shall be ready , if it be thought fit , to go in the forefront , and to expose our selves to the greatest danger . This is the full scope of this reply which the Reubenites and Gadites made to Moses . Yet withall we must note , that though they tendred themselves to go along with their brethren , yet their meaning was onely , that so many of them should go as should be thought requisite for their aid against the inhabitants of Canaan : for we cannot think but that they meant to leave garrisons behind them for the defence of their wives and children , and for the guarding of the countrey , in case any of the neighbouring nations should invade the land when they were gone ; and so we see they did , for Josh . 4. 13. it is expressely said , that there went of these tribes along over Jordan with their brethren onely about fourty thousand armed men , whereas in the tribe of Reuben alone there was above fourty thousand fighting men , chap. 26. 7. Vers . 18. We will not return unto our houses untill the children of Israel have inherited every man his inheritance . ] The performance whereof , see Josh . 22. 3 , 4. Vers . 19. For we will not inherit with them on yonder side Jordan , &c. ] This is another condition they propound , to wit , that if this may be granted them , they will not look after any share in the land of Canaan , but rest satisfied with the portion now allotted them here . Vers . 20. If ye will go armed before the Lord to warre , &c. ] Here Moses , upon the conditions they had propounded , as he now understood them , grants them their desire ; and to make sure that they did rightly understand one another , he repeats the conditions , If , saith he , ye will go armed before the Lord to war , that is , if you will go armed before the ark , the signe of Gods presence , that so you may aid your brethren in their warres against the Canaanites , and will go all of you armed over Jordan before the Lord , untill he hath driven out his enemies from before him , &c. that is , if all that go over Jordan will continue with your brethren untill they have subdued the land , and driven out the Lords and their enemies , then afterwards ye shall return , and this land shall be your possession before the Lord , that is , ye may then safely come back again hither , and shall have , as ye desire , this land for your lot and portion , and that with the Lords good liking and approbation . And indeed that Moses made them not this answer without direction from the Lord , we may gather from those words of his to the Reubenites and Gadites , Deut. 3. 18. The Lord your God hath given you this land to possesse it . Vers . 29. Then ye shall give them the land of Gilead for a possession , &c. ] Gilead here is put for the whole countrey on that side Jordan . Vers . 33. And Moses gave unto them , even to the children of Gad , and to the children of Reuben , and unto half the tribe of Manasseh , &c. ] Some Expositours hold that this half of the tribe of Manasseh did at first joyn with the children of Reuben and Gad in suing for a portion in this land , though they were not expressed , vers . 1. But because there is no mention hitherto made of them , we may rather think that either the children of Reuben and Gad did not at first desire all the land which they had conquered on that side Jordan to be given to them , and so their request being granted them , the remainder of that land was given to half the tribe of Manasseh , who are here therefore joyned with the other two tribes ; or else if at first the Reubenites and Gadites did desire the whole land , yet when Moses came to grant their request , he reserved a part of the land on that side Jordan for certain of the sons of Manasseh , and that because they by a particular expedition had vanquished that part of the land , and had driven thence the Amorites , as is expressed vers . 39. Vers . 34. And the children of Gad built Dibon , &c. ] See the note upon vers . 16. Vers . 38. And Nebo , and Baal-meon , their names being changed . ] That is , amongst other cities they built and repaired Nebo , and Baal-meon , & when they had finished them they gave them new names ; and it is not without probability thought that the reason why they gave these cities new names was , because Baal and Nebo were names of their idol-gods ( Bel boweth down , Nebo stoupeth , saith the prophet , Isa . 46. 1. ) and happely the rather , because of that branch of Gods law , Exod. 23. 13. Make no mention of the names of other gods , neither let it be heard out of thy mouth . It is true indeed that these cities are after this in other places of Sc●ipture called still Nebo and Baal-meon ; but we know that this is usuall to call cities , whose names are changed , sometimes by the new and sometimes by their old names . Vers . 39. And the children of Machir the sonne of Manasseh went to Gilead and took it , &c. ] This is here inserted , to shew the reason why Moses giveth part of this land to the tribe of Manasseh , who made no suit for it , as the Reubenites and Gadites did , to wit , because it did in a manner belong to them , they having formerly wonne it with their swords . Vers . 40. And Moses gave Gilead unto Machir , and he dwelt therein , ] That is , half mount Gilead ; for the other half was given to the sonnes of Reuben and Gad. Deut. 3. 12. 13. Half mount Gilead , and the cities thereof , gave I unto the Reubenites and Gadites . And the rest of Gilead , and all Bashan , being the kingdome of Og , gave I unto the half tribe of Manasseh . Vers . 41. And Jair the sonne of Manasseh went and took the small towns thereof , and called them Havoth-Jair . ] That this Jair was of the tribe of Judah , and onely the sonne of Machir , the sonne of Manasseh , by his mother side , s●ems evident in 1. Chron. 2. 21. 22. And afterward Hezron went into the daughter of Machir , the f●ther of Gilead whom he married when he was threescore years old , and she bare him Segub . And Segub begat Jair , who had three and twenty cities in the land of Gilead : but because he joyned with those of Manasseh in taking these villages , he is r●ckoned here the sonne of Manasseh , as if he had been one of that tribe ; yet there might be also a Jair of the tribe of Manasseh . CHAP. XXXIII . Vers . 1. THese are the journeys of the children of Israel which went forth out of the land of Egypt with their armies , &c. ] Which were about six hundred thousand men , beside women and children , and much mixed people with them , Exod. 12. 37 , 38. and they journey●d in severall troops and armies . Vers . 2. And Moses wrote their goings out , according to their journeys , by the commandment of the Lord. ] That is , Moses by the commandment of the Lord wrote this following journall of the Israelites travels from Egypt to the land of Canaan , wherein are set down not all the severall places the Israelites came to , or all their severall removes from one place to another , but all the severall stations of their journeys , that is , the severall places where they pitched their tents and abode for some time . And this was done , first , the better thereby to assure posterity of this miraculous deliverance of their fathers out of Egypt ▪ and of the Lords leading them through the wildernesse to the land of promise ▪ this expresse description of the names of their severall stations being a strong evidence of the certainty of this story : and s●condly , that here in a short compasse , as in a little map , by the mention of the severall places where such things were done , they might be put in mind of the rebellion of their fathers , of Gods severity in chastising them for their rebellion , but especially his goodnesse and faithfulnesse to the seed of Abraha● , notwithstanding the many provocations wherewith they had provoked him to displeasure agains● them . Vers . 3. And they departed from Rameses in the first moneth , &c. ] Whither they assembled by direction of Moses from all parts of the land of Go●hen . Vers . 4. For the Egyptians buried all their first-born which the Lord had smitten amongst them . ] This intimates the cause why the Egyptians did not at present oppose their going thence , to wit , because God had pulled down their pride by slaying their first-born . Vpon their gods also the Lord executed judgement . ] See the note upon Exod . 12. 12. Vers . 6. And they departed from Succ●th , and pitched in Etham . ] Here the Lord began first to go before them by day in a pillar of cloud , and by night in a pillar of fire . Vers . 7. And they removed from Etham , and turned again unto Pi-hahiroth , &c. ] A narrow passage between two ledges of mountains , into which being entred , Pharaoh overtook them with a mighty army , and thought they could not now have escaped him ; but God divided the red sea , which the Israelites passing , the Egyptians assayed to follow them , and were drowned . Vers . 8. And pitched in Marah . ] Having travelled three dayes journey from the red sea through the wildernesse without any water , and finding the waters here very bitter , they began to mutiny against Moses ; but God sweetned the water with a tree , Exod. 15. 23. Vers . 11. And they removed from the red sea , and encamped in the wildernesse of Sin. ] So called from Sin a city in Egypt , over against which this wildernesse lay . Hither they came a just moneth after their departure from Rameses . In this wildernesse they murmured grievously for want of food , and God gave them quails , and rained manna from heaven , which was still continued till they came into Canaan . Vers . 14. And they removed from Alush , and encamped at Rephidim , &c. ] A place famous , first , for the mutiny of the Israelites for want of water , wherein they had almost stoned Moses ; secondly , for the water fetched miraculously out of the rock in Horeb ; thirdly , for the victory they had over the Amalekites , who there set upon them ; fourthly , for Moses his meeting with Jethro , his wife and sonues , and the counsel he had of Jethro for the government of the people . Vers . 15. And they departed from Rephidim , and pitched in the wildernesse of Sinai . ] Hither they came the beginning of the third moneth , Exod. 19. 1. and stayed there till the twentieth day of the second moneth of the second year , Numb . 10. 11 , 12. Here was the Law given , and the tabernacle built , and the people punished for making and worshipping a golden calf , and Nadab and Abihu take● suddenly away for offering strange fire , and the people first numbred , and then ordered in their severall camps , both for their encamping about the tabernacle , and their journeying with it to the land of Canaan . Vers . 16. And they removed from the desert of Sinai , and pitched at Kibroth-hattaavah . ] Here the people fell a lusting for ●lesh ; God again sent them quails , yea for a moneth together , in great abundance , whereon they surfeted and dyed miserably with the flesh between their teeth . Vers . 17. And they departed from Kibroth-hattaavah , and encamped at Hazeroth . ] Here Miriam and Aaron murmured against Moses , and she was smitten with leprosie , Numb . 12. Vers . 18. And they departed from Hazeroth , and pitched in Rithmah . ] Which was i● the wildernesse of Paran , Numb . 13. 1. near Kadesh-barnea , whence spies were sent to search the land ; upon whose report the people murmuring , God was wroth , and appointed Moses to return again to the red sea , as having vowed that not one of that generation should enter Canaan save Joshua and Caleb . Vers . 20. And they departed from Rimmon-parez , and pitched in Libnah . ] This some think is the same which is called Laban , Deut. 1. 1. Vers . 25. And they removed from Haradah , and pitched in Makheloth . ] It is interpreted assemblies , so called as some think of the mutinous assemblies of Korah , Dathan , and Abiram there . Vers . 31. And they departed from Moseroth and pitched in Bene-jaakan , &c. ] Thir Moseroth is called Moserah , and Bene-jaakan , Beroth-bene-jaakan , as likewise in the next verses Hor-hagidgad is called Gudgodah , and Jotbathah Jotbath , Deut. 10. 6 , 7. See the note there . Vers . 35. And they departed from Ebronah , and encamped at Ezion-gaber . ] A place by the red sea , where was a hatbour for shipping in Edoms land , 1. Kings 9. 26. See also 1. Kings 22. 48. Vers . 36. And they removed from Ezion-gaber and pitched in the wildernesse of Zin , which is Kadesh . ] That is , at Kadesh in the wildernesse of Zin . Here Miriam dyed , the people again murmured for water , and had water out of a rock ; but God was displeased with Moses and Aaron for their unbelief . Hither they came in the beginning of the fourtieth year , and hence they sent to crave a passage through Edoms land , but it was denied them . Vers . 41. And they departed from mount Her and pitched in Zalmonah . ] Which may be so called of Zelem , an image : it is thought to be the place where the Israelites for their murmuring were ●tung with fiery serpents , and the brazen serpent was by Gods appointment erected for their help . Vers . 45. And they departed from Iim and pitched in Dibon-gad . ] So called , because it was repaired and possessed by the tribe of Gad , chap. 32. 34. and to distinguish it from another Dibon , which was given to the Reubenites . See Josh . 13. 15 , 17. Vers . 52. Then ye shall drive out all the inhabitants of the land . ] To wit , by destroying them , Deut. 7. 12. Vers . 54. And ye shall divide the land by lot , &c. ] See the note upon chap. 26. 55. Vers . 55. Those which ye let remain of them shall be pricks in your eyes , and thorns in your sides , &c. ] That is , they shall be continuall snares , seducing you out of the right way , and withall will be vexing and troubling you , and so will mischief you both in soul and body . Vers . 56. Moreover , it shall come to passe that I shall do unto you as I thought to do unto them . ] That is , destroy you , and root you out of the land . CHAP. XXXIV . Vers . 3. THen your South quarter shall be from the wildernesse of Zin , &c. ] God within Jordan ▪ and sheweth the bounds of it on every side : first , that his people might see his bounty & providence , who had given them so large 〈◊〉 good a land ; secondly , that they might know punctually how far they were to proceed in their conquests and where to stay ; thirdly , to strengthen their faith , and to assure them that God had marked out that their dwelling for them ; fourthly , that according to these bounds and limits they might now make a division of the land . In these words of the third verse , the description of Canaans bounds begins with the South quarter , and he draws along the South border from the East to the West : for the wildernesse of Zin lay at the very East end of this South border , in the corner where it joyned with the East border , and so from thence it is said that though the South border went on by the coast of Edom , yet th● beginning of it Eastward was in the wildernesse of Zin , right against the South end of the salt sea , that is , the lake of Sodome , called also the dead sea , because it had no fish or living thing in it ( of which see the note upon Gen. 14. 3. ) and going by the coast of Edom it turned from the South , vers . 4. that is , inward towards Canaan , to the ascent of Akrabbim or Maalchakrabbim , Josh . 15. 3. and so passed on to Zin , that is , toward the city Zin , whence the adjacent wildernesse had its name , and there turned inward again from the South to Kadesh-barnea , and so went forward again to Hazaraddar ( which Josh . 15. 3. is reckoned as two places Hezron and Addar ) and so it passed unto Azmon ( yet Josh . 15. 13. there is added that it fetched a compasse to Karkaa and so passed on to Azmon ) and from thence it fetched a compasse again , and went on to the river of Egypt , that is , the river called Sihor , Josh . 13. 3. and so went out at the sea , that is , the Mediterranean or Midland sea , called in the next verse , the great sea , to wit , with respect to those lakes of Sodome and Genezareth in the land of Canaan , which were also called seas . And this was the West end of the South border . Vers . 6. And as for the Western border , you shall even have the great sea for a border . ] Thus the borders of the land are carried about from South to North , this midland sea from the South to the North being the West border ; and so again it turneth about afterwards from the West to the East , which was the North border . Vers . 7. From the great sea you shall point out for you mount Hor. ] That is , it went along from the midland sea to mount Hor. Now this was not the mount Hor where Aaron dyed , which was Southward in the edge of Edoms land , chap. 33. 37 , 38. but another mountain on the North side of Canaan , and it is thought by some to be the same that is elsewhere called Lebanus , and by others that which in by Josh . 13. 5. is called mount Hermon . ▪ Vers . 8. From mount Hor ye shall point out your border unto the entrance of Hamath . ] That is , from Hor , this your North border of the land shall strike right forward to the entrance of Hamath ( a city called , A ▪ mos 6. 2. Hemath the great ) and so forth on to Zedad , and thence to Ziphron , and so it shall end at Hazar-enan . Vers . 10. And ye shall point out your East border from Hazarenan to Shepham , &c. ] That is , your East border ( which turns again from the North to the South where at first it began ) shall go straight on from Hazar-enan to Shepham ( called 1. Sam 30. 28. Siphmoth ) and so to Riblah on the East side of Ain , and so thence it shall go along by that land that lies Eastward of the sea of Chinnereth ( which is called the lake of Gennesareth , Luk. 5. 1. and the sea of Galile● , or , Tiberias , John 6. 1. ) and so thence to Jordan , and so shall end at the salt or dead sea , vers . 12. Vers . 17. These are the names of the men which shall d●v●de the land unto you , Eleazar the priest , &c. ] Eleazar amongst the rest is appointed to have a hand in this work of dividing the land , first , as a type of Christ , to shew that by him they enjoyed that promised land , but especially that by him we come to have entrance into the heavenly Canaan , he being therefore gone before that he might prepare a place for us ; secondly , that if any difficulty did arise he might ask counsel for Joshua after the judgement of Urim according to that Numb . 27. 21. thirdly , because the priests and the Levites , though they had no inheritance as the other tribes , yet were they to have cities and suburbs ; fourthly , because that this whole businesse might be san●tified to them , it was to be begun with prayer , and ended with thanksgiving , Col. 3. 17. Thus also was that prophecy fulfilled concerning the Israelites coming to Canaan in the fourth generation , Gen. 15. 16. Eleazar being indeed the fourth from Levi , who went with Jacob into Egypt . Vers . 19. Of the tribe of Judah , Caleb the sonne of Jephunneh , &c. ] The tribes are no where else named in the order here observed , and therefore it is most probable that God did purposely thus name them here , in the very same order as they should inherit the land , their inheritance abutting one upon another , as their names are here joyned together , to make it the more evident that they were allotted their portions by the wisdome and providence of God. CHAP. XXXV . Vers . 2. COmmand the children of Israel , that they give unto the Levites , of the inheritance of their possession , cities to dwell in , &c. ] Thus that which Jacob did at first threaten as a curse against Levi , Gen. 49. 7. I will divide them in Jacob , and scatter them in Israel , is turned into a blessing , and their reproch changed into a matter of honour and dignity : for they are now dispersed into severall cities through the whole kingdome ( where they dwelt , unl●sse it were when they went in their courses to serve in the tabernacle ) that they might be as Gods watchmen , standing in so many watch-towers , to look to the people , to instruct them continually in the law of God , and to keep them from being corrupted either in doctrine or manners . But this and other places do almost fully satisfie that the whole cities and their suburbs , afterward set apart for their dwelling , were entirely the Levites possession , and divided amongst them , and that no man else could challenge any propriety in them , whence is that Levit. 25. 32 , 33 , 34. Notwithstanding the cities of the Levites , and the houses of the cities of their possession , may the Levites redeem at any time . And if a man purchase of the Levites , then the house that was sold , and the citie of his possession shall go out in the year of Jubile : for the houses of the cities of the Levites are their possession among the children of Israel ; yet withall I think it most probable that others dwelt with them in houses hired or bought of them ( for how else could they live without the help of men of other professions , at least such as were their servants ? ) and that these might live , as the townsmen do in our Universities , under a civil government amongst themselves , to which some apply that , Ezra . 2. 70. So the priests , and the Levites , and some of the people , and the singers , and the porters , and the Nethini●s , dwelt in their cities , and all Israel in their cities . However clear it is that the fields and villages belonging to these cities , which were without the suburbs , belonged to others , as is manifest in Hebron , which was given to the priests , and yet the land without the suburbs , to wit , the houses without the walls and the fields belonging thereto , were given to Caleb , Josh . 21. 11 , 12. And they gave them the citie of Arbah , the father of Anak , which citie is Hebron in the hill countrey of Judah with the suburbs thereof round about it . But the fields of the citie and the villages thereof gave they to Caleb the sonne of Jephunneh , for his possession . Vers . 4. And the suburbs of the cities which ye shall give unto the Levites , &c. ] There seems to be a manifest contradiction betwixt that which is said in t●is fourth verse , concerning the measure of the suburbs of the Levites cities , and that which is said in the following verse : for here it is plainly said that the suburbs of the cities should reach from the wall of the citie , and outward a thousand cubits round about , and then in the next verse it is said that they should measure from without the city , on each side , two thousand cubits , the citie being in the midst , and that this should be to them the suburbs of the cities . To reconcile this seeming contradiction there are severall answers given by Expositours , some holding that the suburbs were but a thousand cubits on each side of th● citie , but then from the outermost part of the suburbs on one side , as one the East side , to the outermost part of the suburbs on the other side , to wit , on the West ( the citie in the midst not being measured ) there were two thousand cubits . Others again holding that the fourth verse speaks of the length of the suburbs from the wall to the outmost part of them , which was a thousand cubits , and that the fifth verse speaks of the circumference of the suburbs in the foure quarters on each side the citle , which was in each quarter two thousand cubits . But first , because it is plainly said , vers . 5. that they should measure two thousand cubi●s on each side , East , West , North , and South ; and secondly , because the fifth verse speaks of cubits to be measured from without the citie , and the fourth verse speaks of cubits to be measured from the wall of the citie , therefore I conceive the truest answer is , that each citie of the Levites had without the walls three thousand cubits , the first thousand were for houses , barns , garners , stalls for cattel , gardens , &c. which is that which we usually call the suburbs of a citie , of which Moses speaks in the fourth verse ; and then the other two thousand cubits , which were without these , were for pasture for their cattel , and these are meant in the fifth verse , and are reckoned as a part of their suburbs . Vers . 6. And among the cities which ye shall give unto the Levites , there shall be six cities for refuge , &c. ] These cities of refuge are assigned out of the Levites cities rather then out of any other , first , because the honourable esteem and respect of the Levites would cause the places to be the more inviolably observed ; secondly , because it was presumed that the priests and Levites above others would be carefull not to protect wilfull offenders in places appointed to be Sanctuaries onely for the innocent ; thirdly , that this might be a figure of the sufficient shelter which Christs priesthood should yield unto poore sinners , that in faith should fly to him as their Sanctuary . In Deut. 4. and Josh . 20. we may see what cities of the Levites were set apart for this purpose , to wit , first , Bezer of the Reubenites , secondly , Ramoth in Gilead of the Gadites , thirdly , Golan in Basan of the Manassites ( the●e three Moses separated , Deut. 4. 41 , 43. ) fourthly , Kadesh in Galilee in mount Naphtali , fifthly , Shechem in mount Ephraim , and sixthly , Kiriath-arba ( which is in Hebron ) in the mount of Judah ; and these Joshua separated , Josh . 20. 7. Before these cities of refuge were appointed , it seems the altar onely was a kind of Sanctuary to those that fled to it : whence is that , Exod 21. 14. But if a man come presumptuously upon his neighbour to slay him with guile , thou shalt take him from mine altar , that he may die . But afterward these cities were the chief Sanctuaries , and yet they were onely to be Sanctuaries to those that killed any man unwittingly , and therefore they were not to receive any man till he professed his innocency in this regard , Josh . 20. 4. And when he that doth flee unto one of those cities , shall stand at the entring of the gate of the citie , and shall declare his cause in the ears of the Elders of that citie ; they shall take him into the citie unto them , and give him a place that he may dwell among them : and purposely they chose such cities as lay at an equall distance in the severall parts of the land , that no man driven to use them might have too farre to go , lest so happely he should be overtaken by the revenger of bloud before he could recover the Sanctuary . Vers . 12. And they shall be unto you cities for refuge from the avenger , &c. ] That is , the next kinsman to the man flain , who was by the law allowed to put the murderer to death , vers . 19. but not him that killeth a man unawares ; yet lest he should in his rage kill such a one , let there be cities , saith the Lord , of refuge for such . Vers . 14. Ye shall give three cities on this side Jordan , and three cities shall ye give in the land of Canaan , &c. ] There was no inequality in this , because the portion of the two tribes and a half without Jordan reached as farre in length as theirs in the land of Canaan , though it were nothing so broad . And besides , it is most probable that those in the land of Canaan near Jordan might fly to the cities of refuge without Jordan , if they were nearer to them then the others , yea and if the Lord enlarged their coasts , and gave them all the land , they were to adde three cities more , Deut. 19. 8 , 9. Vers . 16. And if he smite him with an instrument of iron so that he die , he is a murderer , &c. ] That is , purposely and presumptuously : for otherwise if he killed a man with an instrument of iron unawares , not thinking to hit him , he was not to be slain , vers . 22 , 23. for this is onely added , because a man may strike his neighbour purposely with his fist , &c. of which he may die , and yet not be a murderer , because he may not happely intend his death . But lest therefore under this pretence wilfull murderers should think to escape , the Lord gives these following Laws , and this in the first place , that if it were proved that he did it willingly he must not think to escape by saying that he meant not to kill him : for if he struck him with an instrument of iron ( whatever it be ) or with a stone , or hand-weapon , wherewith in any probability a man may be killed , it shall be presumed that he intended hi● death , &c. Vers . 19. The revenger of bloud himself shall slay the murderer , &c. ] That is , though the revenger of bloud be but a private person , yet he shall slay the murderer , that is , he may slay him , he shall have liberty to do it , and shall not be accoun●ed guilty of murder if he doth slay him ( yea some think he was bound to do it ) when he meeteth him he shall slay him , that is , he shall not need to bring him before a Magistrate , &c. but he may slay him himself . And this is added to shew how necessary cities of refuge were , to wit , because the avenger of bloud having this power from God might otherwise abuse it , and in the heat of bloud fall upon a man that killed unawares , unlesse this course were taken to have the Magistrate a judge in the cause . Neither need it seem strange ( as to some it doth ) that private men should be allowed thus to meddle with the sword of justice : for a man being otherwise a private man , no Magistrate , being thus armed with power from God , is for the time to be es●eemed as a Magistrate , more then a private man. Vers . 20. But if he thrust him of hatred , &c. ] Here is another case given wherein the Magistrate should adjudge a man a murderer , yea though he struck him onely with his hand , or with some little stone , or some other thing which was no way likely to kill him : for even in this case if it be proved that he lay in wait for him , or that he did it in prepensed malice , or lived before in open enmity or hostility with him , by whatever means he kill him he shall be adjudged a wilfull murderer ; for there is a difference made here betwixt enmity and sudden displeasure . Vers . 21. The revenger of bloud shall slay the murderer when he m●eteth him . ] See the note upon vers . 19. Vers . 24. Then the congregation shall judge between the slayer , and the r●venger of bloud , &c. ] That is , if a man that had killed another fly to the citie of refuge , the avenger must then go and desire justice against him , the Levites must bring him to the congregation where the man was slain , and then if he found a murderer , the congregation , that is , the Magistrates , shall give him up into the hands of the avenger ; but if they found it , as we call it , chance-medly , then they sent him back to the city of refuge . Vers . 25. And he shall abide in it unto the death of the high priest , &c. ] Even a man that killed another unwittingly was to live a while as a man banished from his family and friends , both to shew how hatefull the shedding of mans bloud is to the Lord , and withall to prevent further mischief , that the avenger be not urged nor provoked with the sight of him : and the period appointed for his continuance in the city of refuge was till the death of the high priest , and that doubtlesse that this releasing of men exiled by the death of the high priest might be a shadow of our freedome and redemption by the death of Christ . Vers . 27. He shall not be guilty of bloud , &c. ] The Lord here freeth the avenger from punishment , if he found the man out of the city of refuge , and killed him , not as allowing his fact , but by this to make the slayer the more carefull to observe this law of keeping within his citie of refuge . CHAP. XXXVI . Vers . 1. ANd the chief fathers of the families of the children of G●lead , &c. ] Because the Lord had formerly ordered that Zelophehads daughters should have that portion of the land assigned to the tribe of Manasseh which their father should have had for his share , had he lived , the children of Gilead ( who were of that tribe ) con●idering that if they married into any other tribe , this part of their land would be quite alienated from their tribe , they came now and shewed what inconvenience might follow upon this ; and because it was their tribe that was now likely to receive detriment by the alienation of Zelophehads portion , therefore they made it their suit that some order might be taken to prevent this mischief . Vers . 2. The Lord commanded my lord to give the land for an inheritance by lot to the children of Israel , &c. ] As if they should have said , To what purpose was this , if now our lot shall be diminished , and a part of it wholly alienated to another tribe ? yea by like accidents the portion of every tribe may in time be changed and disturbed , and so all at length may come to confusion , and the very end of Gods appointing every tribe to have their portion apart by themselves may be quite made void . Vers . 4. And when the Jubile of the children of Israel shall be , then shall their inheritance be put unto the inheritance of the tribe whereunto they are received , &c. ] The drift of these words is to put Moses and the Princes in mind , that whereas by the law of God at the year of Jubile ( which was every fiftieth year ) whatever land was sold away out of the tribe should return to the tribe , and that law of the Jubile seemed purposely intended to prevent the confusion of the inheritance of the tribes , the very end of this law by such marriages as these would be quite disannulled . Vers . 5. And Moses commanded the ●hildren of I●rael ▪ according to the word of the Lord , &c. ] That is , having asked counsel of God , he an●wered them as God had commanded him . ANNOTATIONS On the fifth book of MOSES called DEUTERONOMIE . CHAP. I. THese be the words which Moses spake unto all Israel , on this side Jordan , &c. ] Most Expositours hold that the chief drift of this first verse is to shew the places where Moses repeated and explained the law of God to the Israelites : which is indeed the main subject of this last book of Moses , & therefore it is called Deuteronomie , or the second declaration of the Law. The main objection against this is , that it is here said that Moses spake these words , In the plain over against the red sea , between Paran , &c. for the plain over against the red sea was farre from the plains of Moab where Moses repeated the law , and so also Paran and Hazeroth , which are both here mentioned , were places farre Southward from the place where Moses now was , through which the Israelites had long since passed , Numb . 12. 16. And indeed they that thus understand this place have no other way to avoid this objection , but by saying either that the word Zuph , which our Translatours under●●and to be the red sea , is not meant of the red sea , but of a flaggy place by the sides of Jordan towards the wildernesse , the Hebrew word Zuph signifying flagges , such as grew by the sea or rivers sides , Exod. 2. 3. or else that the plains of Moab are here called the plain over against the red sea , because they lay opposite to the red sea , though a great way off from it . Others again , and methinks very probablic , do otherwise conceive of the drift of these words , namely , that the time when and place where Moses repeated the law is set down afterwards , vers . 3 , 4 , 5 ▪ and that the drift of these two first verses is to shew , that the laws , which Moses did now repeat and explain to the Israelites in the plains of Moab , were no other but the very same for substance which he had formerly given them at Sinai , or in severall places as they travelled through the wildernesse from the red sea to the land of Canaan , onely now they were collected into one body , and repeated together in the plains of Moab , because all that were of age and judgement when the law was first given were now dead , and a new generation that was now to enter Canaan was sprung up in their room : and so the plain over against the red sea , Paran , and other places are here named , either as pointing out the severall places whe●e in their peregrination these following Statutes had been first given them ; or at least as the bounds of that huge tract of ground through which they had passed , wherein ●od had spoken to the Israelites that came out of Egypt these things which are now repeated together to their posterity . Vers . 2. There are eleven dayes journey from Horeb by the way of mount Seir unto Kadesh-barnea . ] If the aim of the foregoing verse were to shew the place where Moses repeated the Laws of God to the Israelites ( which many Expositours conceive , as is before noted ) then we may well think that the aim of these words may be to shew that it was no wonder though the plains of Moab , where the Law was repeated by Moses , be there called the plain over against the red sea , to wit , because however the Israelites , through Gods judgement upon them , were fourtie years in going from the red sea to those parts , yet the way of it self was not so long , for it was but eleven dayes journey from Horeb to Kadesh-barnea . But if the foregoing verse be meant of the places where the Laws were first given that were now repeated by Moses , then I conceive this clause is added as a topographicall description of the extent of that wildernesse where these Laws were at first given ; and withall to imply that it was not the length of the way , but their rebellion against God , that made them wander so long in the wildernesse , that there was now none left alive , but that younger brood that had not heard these Laws when they were first given . Vers . 3. And it came to passe in the fourtieth year , in the eleventh moneth , on the first day of the moneth , that Moses spake unto the children of Israel , &c. ] To wit , a little before his death ; for he died in the twelveth moneth . Vers . 4. And Og the King of Bashan which dwelt at Astaroth in Edrei . ] That is , after he had in Edrei slain Og , which dwelt at Astaroth ; for in Edrei he was slain , Numb . 21. 33. and they were both cities in Ogs land , Josh . 13. 31. Vers . 6. Ye have dwelt long enough in this mount . ] For there they had continued well nigh a full year . See the note upon Numb . 10. 11 , 12. Here the Law was given , but now they were called thence , to journey towa●ds Canaan , the figure of their heavenly inheritance by faith in Christ ; which may put us in mind that the Law is not for men to continue under but for a time , till they be fitted for Christ , Gal. 3. 16 , 17 , 18. Now this readinesse in God to have presently given them the possession of the land Moses doth tell them of , as a motive to make them believe the more con●idently that God would now give it them , and to make them the more carefull to observe these Laws of God , which now he meant to rehearse unto them . Vers . 7. Turn you , and take your ●ourney , and go to the mount of the Amorites , &c. ] In these following words the Lord did then set forth the bounds of the promised land which he perswaded them to enter , beginning with the mount of the Amorites in the South side or border where they were then to enter the land , and then adding the sea side , which was their West border , Numb . ●4 . 6. and then Lebanon was a mount on the North part of the land ; and then last of all the great river Euphrates , which was their Eastern bound in the utmost extent without Jordan , and so ●arre Solomon reigned . See 1. Kings 4. 21. Vers . 9. And I spake unto you at that time , saying , I am not able to bear you my self alone , &c. ] That is , about that time : for this motion he made by the coun●el of Jethro , and commandment of the Lord , before they came to Horeb , Exod ▪ 18 ▪ 14 , &c ▪ and here he repeats it , to let them see how tenderly carefull he alwayes was of the welfare of this people , which must needs make his present counsel and exhortations the more prevalent with them . Vers . 11. The Lord God of your fathers make you a thousand times so many mo● as ye are , &c. ] Having professed that he was not able to bear the burthen of the government alone , because they were so many ; lest they should suspect that he envied their number or did in the least degree grudge as it , he interposeth these words , The Lord God of your fathers make you a thousand times so many moe as ye are , &c. Vers . 13. Take ye wise men and understanding , &c. ] See Exod. 18. 25. Vers . 15. And officers among your tribes . ] That is , under-o●●icers of severall sorts , such as executed the magistrates Laws . Vers . 17. For the judgement is Gods. ] This is added as a reason why the Judges ought not to be respecters of persons , nor fear the face of any man whatsoever , because the judgement is Gods , that is , the judges represent Gods person , and sit in his seat , and God speaks and judges by them , and therefore they should judge no otherwise then God would do ; and when they judge unj●stly they dishonour God , and forget how able God is to defend them who●e work they do . Vers . 18. And I commanded you at that time all the things which ye should do . ] He gave them all the Laws delivered here in Horeb , and taught the Judges their duty in more full manner then is here expr●ssed . Vers . 19. We went through all that great and terrible wildernesse , which you saw by the way of the mountain of the Amorites . ] That is , the way which leadeth to the mount of the Amorites . Vers . 23. And the saying pleased me well , &c. ] That is , their desire that spies might be sent before them : yet it seems he enquired whether God would have it so , who approved , or at least permitted it , Numb . 13. 1. for prudent policy ( so it be not mixed with unbelief ) doth well beseem Gods people . Yet it may be this request of theirs proceeded from distrustfull fears ; and if so , then God gave way to them herein to harden and punish them for their unbelief . Vers . 25. And they took of the fruit of the land in their hands , &c. ] As grapes , pomegranates , figs , Numb . 13. 23. And said , It is a good land which the Lord our God doth give us . ] Moses expresseth not here at first the discouraging words of the timerous spies , but onely that wherein they agreed with Caleb and Joshua concerning the goodnesse of the land , because this which was confessed should have been more prevalent with the people to have heartned them to go on , then their tales of the strength of the people and their cities to beat them off . Vers . 31. The Lord thy God bare thee as a man doth bear his sonne , &c. ] This word implyes , first , Gods assistance in carrying them through unpassable difficulties , the way they could not in their own strength have overmastered , but God by his almighty power bare them , as when a father takes up and carries his child in his arms ; secondly , it implyes his bearing with their perversnesse and rebellions : and this concerning Gods fatherly love to them , and care over them , he opposeth to that desperate speech of ●heirs , vers . 27. Because the Lord hated us he hath brought us forth out of the land of Egypt , &c. Vers . 35. Surely there shall not one of these men of this evil generation see that good land , &c. ] Though Moses prayed for them , Num. 14. 13. — 19. and the Lord pardoned them that they were not then destroyed , Numb . 14. 20. yet he sware that they should not come into the promised land . Vers . 36. Save Caleb the sonne of Jephunneh , he shall see it , and to him will I give the land that he hath trodden upon , &c. ] See Josh . 14. 9. Vers . 37. Also the Lord was angry with me , for your sakes , &c. ] For the people provoked his spirit , whereupon he spake unadvisedly with his lippes , Psal . 106. 32 , 33. So then these words are not added to justifie himself , and to cast all the blame upon them , but onely to shew how by their rebellion he also was involved in sinne , and brought to do that which was so displeasing to God. Yet there is another exposition which may seem most probable , the Lord was angry with me for your sakes , that is , because I did that in my unbelief and impatience , which was likely to be prejudiciall unto you , as those words which God there used imply , Numb . 20. 12. because ye believed me not to sanctifie me in the eyes of the children of Israel . And so this passage seems here inserted onely by the way , having spoken how God had sworn that they should not set foot in Canaan , he addes ( as in a parenthesis ) this sentence of the like nat●re pronounced against himself for their sakes . Vers . 39. Moreover your little ones , which ye said should be a prey , &c. ] In these words thus repeated there is couched an encouragement for the Israelites to whom Moses at present spake . Vers . 44. And the Amorites which dwelt in that mountain came out against you , and chased you as bees do . ] Which being angred use to come out in great swarms , and to pursue them with strange eagernesse and fury ; whence is that also of the Psalmist , They compassed me about like bees , Psal . 118. 12. Vers . 46. So ye abode in Kadesh many dayes , according unto the dayes that ye abode there ▪ ] To wit , a long time , as appears by the number of the dayes that ye abode there . Thus many Expositours conceive that this clause is to be taken as spoken indefinitely , that according to the number of the dayes they abode there it is manifest they abode there many dayes . But others very probable understand it thus , that as they stayed there a long time before the return of the spies , so they stayed there again a long time after ; yea some ●ake it more particularly , that as they stayed there fourtie dayes whilest the spies searched the land , so accordingly they stayed as many dayes more after the return of the spies : and others again conceive it is meant of the whole time of their wandring after this in the wildernesse , to wit , that in the fourtieth year they were gotten no farther then Kadesh , and so wandred up and down fourty years according to the number of fourtie dayes wherein they searched the land , and so that this alludes to that , Numb . 14. 34. CHAP. II. Vers . 3. YE have compassed this mountain long enough , turn you Northward . ] Hitherto they had travelled Southward from Kadesh-barnea to the red sea ; now they were commanded to turn again Northward toward Canaan , not the way they went before by Kadesh-barnea , but between the coasts of Edom on the one hand , of Moab and Ammon on the other , so to enter into Canaan through Sihon the Amorites land . Vers . 4. Ye are to passe through the coast of your brethren the children of Esau , which dwell in Seir , and they shall be afraid of you &c. ] This clause , and they shall be afraid of you , is prefixed before the following charge that they should not meddle with the Edomites , as a hint to give them warning not to encourage themselves by their fear to set upon them ; and withall the charge given them that they should not meddle with the children of Esau , is limited to those children of Esau which dwell in Seir , purposely to exclude the Amalekites , whom God had commanded them to destroy , Exod. 17. 14. and yet the Amalekites were also the children of Esau , Gen. 36. 12. Vers . 6. Ye shall buy meat of them for money , &c. ] Hereby it is evident that the Israelites did not eat manna onely in the wildernesse , but other meat likewise when they were where other meat could be gotten . Vers . 7. For the Lord thy God hath blessed thee , &c. ] Three arguments there are couched in these words whereby Moses is to perswade the Israelites not to wrong their brethren the Edomites in the least thing whatsoever ; first , because the Lord had blessed them , that is , he had prospered them so that they were able to pay for that which they had occasion to desire of them : secondly , because the Lords eye was upon them to take care of them in their travels through the wildernesse ( for that is the meaning of those words , He knoweth thy walking through this great wildernesse ) so that having God to watch over them , they need not seek to supply themselves in an unlawfull way : and thirdly , because they had found this true already for fourty years together , and therefore might the more securely rest upon God , These fourty years the Lord thy God hath been with thee , thou hast lacked nothing . Vers . 9. I have given Ar unto the children of Lot for a possession . ] Ar was a chief mountain , and the city thereon the royall city in the Moabites land , Numb . 21. 15 , 28. and so it is put here for the whole countrey . Vers . 10. The Emims dwelt therein in times past , a people great , and many , and tall as the Anakims . ] By interpretation , terrible ones . Gods hand must needs be acknowledged in driving out such giants before the Moabites , which happely is alledged here , first , as an evidence that God had given them that land , which was not therefore to be taken from them by the Israelites ; and secondly , as an encouragement to the Israelites : for if God had done this for the Moabites , much more might they expect that he would do it for them . Vers . 20. The Ammonites call them Zamzummims . ] That is , presumptuous wicked ones . See the note on verse 10. Vers . 23. And the Avims which dwelt in Hazerim , even unto Azzah , the Caphtorims , &c. ] The Caphtorims here mentioned are the Philistines , or else some other people that joyned with the Philistines , and drave out the Avims which dwelt in Hazerim , that is , the land of the Philistines , and possessed their countrey ▪ See Amos 9. 7. and Jer. 47. 4. and Gen. 10. 13 , 14. Vers . 26. And I sent messengers out of the wildernesse of Kedemo●h , & . ] There was a city of that name in Sihons countrey , Josh . 13. 18. and chap. 21. 37. near to which lay this wildernesse where Israel now was when they sent this ambassage to Sihon with words of peace , which was according to the Law after given , Deut. 20. 10. and was done now to make the destruction of the Amorites the more just and inexcusable . See the note upon Numb . 21. 21 , 22. Vers . 28. Onely I will passe through on my feet . ] We will ask nothing of thee gratis , but onely this , that we may passe through thy countrey . Vers . 29. As the children of Esau which dwell in Seir , and the Moabites which dwell in Ar did unto me . ] For though the children of Esau denyed them a passage through their countrey , which was the nearest way , Numb . 20. ●0 , 21. yet when they turned aside , and went along by their coast in the outskirts of their countrey , they permitted this , and withall the people afforded them meat for their money , as is evident by this place , so it seems it was too with the Moabites . Indeed some couceive that they onely allowed them a passage through their countrey , but refused them provision , which they ground upon that place , Deut. 23. 3 , 4. But I rather think the meaning of that place is , that they did not come forth to meet the Israelites with bread and water , as those use to do that wish good successe , and rejoyce in the welfare of the people to whom they bring it ; for this they might fail in , and yet the people might sell them provision as they went along : and therefore for any thing we reade elsewhere it may well be that the Moabites did also suffer the Israelites to passe through the skirts of their countrey , and did sell them meat and water for their money ; though it is true indeed that afterwards , when the Israelites had destroyed Sihon and Og , and their people , fearing lest they should do the same to them , because the land of the Moabites bordered upon these countreys , they together with the Midianites assayed both by open violence and secret treachery to do them all the mischief they were able , Numb . 22. 1 , &c. Vers . 34. And utterly destroyed the men , and the women , &c. ] This doubtlesse they did by the speciall command of God ; and it was much according to the Law afterwards given them , Deut. 20. 16. Vers . 36. And from the citie that is by the river . ] To wit , Ar , Numb . 21. 15. Vers . 37. Onely unto the land of the children of Ammon thou camest not , nor to any place of the river Jabbock , &c. ] To wit , on the outside of Jabbok , which was the border of the Ammonites , Josh . 12. 2. with whom God had charged them not to meddle , verse 19. so likewise by the cities of the mountains here are meant those cities of the Ammonites which were in that mountanous countrey which lay beyond Jabbok , of which Moses had said before , that the bord●r of the children of Ammon was strong ▪ Numb . 21. 24. It is i●deed said , Josh . 13. 24 , 25. that Moses gave unto the tribe of Gad half the land of the children of Ammon ; but that is meant of the land which was now in the possession of Sihon King of the Amorites , though it had formerly belonged to the children of Ammon , till Sihon took it from them ; for with the land which was in the possession of the Ammonites at this time , the Israelites did not meddle , as is here fully expressed . CHAP. III. Vers . 2. ANd the Lord said unto me , Fear him not , &c. ] Because this King was a giant of such a formidable stature , vers . 11. therefore the Lord doth particularly encourage his people not to be afraid of him . Vers . 4. Threescore cities , all the region of Argob , the kingdome of Og in Bashan . ] As if it had been said , There were amongst others 60. cities which we took in the region of Argob , a province or shire in Bashan , and therefore it is called the region of Argob which is in Bashan , 1. Kings 4. 13. Vers . 5. All these cities were fenced with high walls , gates , and barres , &c. ] The strength of this countrey is here thus described , both thereby the better to set forth the mighty power of God , who had subdued so strong a countrey before them ; and withall to put them in mind how safely they might rely upon God still for the time to come against their strongest enemies . Vers . 9. Which Hermon the Sidomans call Sirion , &c. ] Some Expositours conceive that the mount here spoken of is the same that is elsewhere called mount Gilead ; and o●hers , that which is elsewhere called L●banus ; however evident it is that in the Scripture it is called by five severall names , to wit , Hermon , Sirion , and Shenir here , and then Sion , Deut. 4. 48. and Hor , Numb . 34. 7. and that partly , because by divers people it was diversly named , and partly , with respect to divers parts of this mountain , which had severall names ; and hence it is that , Cant. 4. 8. Shenir and Hermon are mentioned together as distinct mountains . Vers . 11. For onely Og the King of Bashan remained of the remnant of giants . ] That is , there was none left of that gig●ntine race in the kingdome of Bashan but Og onely . That there were many other giants at this time in other places is most evident : for immediately after the Israelites en●●ed Canaan Caleb drove out of Hebron Sheshai and Ahiman and Tal●ai the children of Anak , Josh . 15. 14. Yea in Davids time there were many giants , as Goliah , whom David slew , Ishbi-benob , and divers others , 2. Sam. 21. 16. &c. But this is spoken onely of the countrey of Bashan . Behold , his bedstead was a bedstead of iron : is it not in Rabbath of the chil-of Ammon ? ] How this bedstead ( which was made of iron , that it might be strong enough to bear his huge mass●e body ) should come to be in Rabbath the chief citie of the Ammonites , being not expressed , we cannot say ; sufficient it is that thither it might be conveyed by many severall means , as it might be taken in some war between the Ammoni●es and this King , and so kept as a glorious Trophic of their victory ; or it might be given as a present to the Ammonites , and so kept as a strange memoriall of the huge stature of thi● King of Bashan . Nine cubits was the length thereof , and foure cubits the breadth of it , after the cubit of a man. ] That is , the common cubit of an ordinary man. Now the cubit of a man being usually a foot and half , according to this measure his bed was foure yards and a half long and two yards broad . Vers . 13. And the rest of Gilead , and all Bashan , being the kingdome of Og , gave I unto the half tribe of Manass●h , &c. See Numb . 32. 39 , 40. Vers . 14. Jair the sonne of Manasseh took all the countrey of Argob , &c. ] See Numb . 32. 41. Vers . 17. Chinnereth even unto the sea of the plain , even the salt sea , under Ashdoth Pisgah Eastward . ] What the sea of Chinnereth was , which is mentioned here as a part of the bound of that land which was given to the Reubenites and Gadites , you may see in the note upon Numb . 34. 11 , 12. As for Ashdoth Pisgah , we see vers . 27. that Pisgah was a hill , and so Ashdoth Pisgah was after the name of a citie there adjoyning in Reubens land , Josh . 13. 20. at the foot of this hill . Vers . 23. And I besought the Lord at that time , &c. ] To wit , after all these things before related , when the Lord bad him go up into a mountain and see the land , Numb . 27. 12. then did Moses intreat the Lord earnestly that he might go into the land of Canaan , as knowing that his threatnings are many times conditionall , and therefore it might be the Lord would be intreated by him . Vers . 24. O Lord God , thou hast begun to shew thy servant thy greatnesse , &c. ] There is here an argument drawn from former mercies to move God to go on , and to perfect the mercy begun . Vers . 25. I pray thee let me go over , and see the good land that is beyond Jordan , that goodly mountain , and Lebanon . ] There is much arguing amongst Expositours to find out what that goodly mountain is whereof Moses here speaks , some understanding it of one mountain , some of another : but I conceive that it is the land that lay next beyond Jordan , which they might see from the place where the Israelites now were , that is here called that goodly mountain , that is , that goodly mountanous countrey ; and that then he adjoyns , & Lebanon , ( which was in the farther part of the land of Canaan ) to imply that he desired to see the land quite through . Vers . 26. But the Lord was wroth with me for your sakes . ] See the note upon chap. 1. 37. Vers . 27. Get thee up into the top of Pisgah , &c. ] See the note upon Numb . 27. 12. CHAP. IV. Vers . 1. NOw therefore hearken , O Israel , unto the statutes , &c. ] They that will have a difference put betwixt the two words here used , statutes and judgements , say that by statutes or ordinances are meant those laws which taught the service of God , called by the Apostle ordinances of divine service ; and by judgements those laws that concerned their duties towards men , and the punishment of transgressours . As for the promise of life made here to those that kept these laws , see the note ▪ upon Levit. 18. 5. Vers . 6. Keep therefore , and do them ; for this is your wisdome and your understanding in the sight of the nations , &c. ] Seeing other Nations did alwayes deride and despise the Jews way of worshipping God , and made a mock of their whole religion , it may seem strange why Moses should here say that their keeping of Gods laws should be counted their wisdome and understanding in the sight of the nations . But for this we must theref ore know that the drift of these words is onely to shew that the laws which God had given them were so just and righteous , that all men , unlesse they should wilfully close their eyes , must needs acknowledge them to be such ; and that even the very heathen , if ever they came to hear and know their laws , must needs in their consciences think so of them , and would ( if ever their eyes were truly opened to judge of things ) admire the wisdome and understanding of this people above that which was in other nations . Vers . 7. For what nation is there so great , who hath God so nigh unto them , &c. ] That is , in that which onely makes a nation truly great and honourable , namely , the speciall interest they have in God , there is no nation under heaven to be compared unto ours , who have God alwayes dwelling amongst us , as is evident by the miraculous signes of his presence with us ; alwayes ready at hand to hear our prayers , and so to protect and defend us from all evils , as the strange miracles and wonders he hath wrought for us these many years do evidently prove . Vers . 11. And ye came near , and stood under the mountain , and the mountain burnt with fire , &c. ] All these things are here repeated , to convince and assure the people that the laws he now speaks of were given of God , and not of his devising , and therefore the more carefully to be regarded . Vers . 12. And the Lord spake unto you out of the midst of the fire , &c. ] Moses here addressing his exhortation to disswade the people from idolatry , he puts them in mind how that when the Lord at Sinai gave them his law they saw no similitude , onely they heard a voice , and that God spake unto them out of the midst of the fire , which was indeed purposely done thereby to signifie unto the people that the glory of God was incomprehensible , and that there was no drawing nigh unto God to behold him with bodily eyes . Vers . 14. And the Lord commanded me at that time , to tea●h you statutes and judgements , &c. ] That is , besides the ten commandments written by the Lord himself , he at that time also gave me other statutes and judgements , which he commanded me to teach you . Vers . 15. Take ye therefore good heed unto your selves , &c. ] Lest again confidence of themselves should make the Israelites slight this warning of avoiding all idolatry , in these words he implyes how prone mans nature is to this sinne , charging them to be jealous of themselves in this regard , and to watch diligently over themselves , lest they should be drawn away into this grosse and brutish finne . Vers . 19. Which the Lord thy God hath divided unto all nations under the whole heaven . ] Moses speaking here against worshipping the sunne , moon , and starres , and then adding this clause , which the Lord thy God hath divided unto all nations under the whole heaven , he doth therein imply with what admirable wisdome God hath disposed these lights in severall parts of the heaven , whereby the sunne , moon , and starres do according to their severall stations give light sometimes to one part of the earth , sometimes to another ; and some starres do onely shine in some parts of the world , and others to other parts . B●● withall the chief drift of this clause is , to shew what a baseness● of mind it 〈◊〉 be in Gods people to worship such things as are given for servants unto all men , even to infidels and heathens . Vers . 20. But the Lord hath taken you , and brought you forth out of the iron furnace , &c. ] This is added to imply in what a speciall tie they were bound to be carefull above other people not thus to dishonour God : first , because God had redeemed them out of the iron furnace , that is , the furnace wherein iron is melted ; and so Egypt is called , to set forth the miserable and cruell oppression which there they underwent , enough to dissolve the spirits of the stoutest , and to have wasted and consumed any people : and secondly , because having thus redeemed them out of Egypt , he had taken them to himself as a people of inheritance , that is , his own people purchased for himself , upon whom ▪ this blessing should remain from generation to generation . Vers . 21. Furthermore the Lord was angry with me for your sakes , &c. ] This is added , first , to set forth the wondrous care that God took of them , who was angry with Moses for their sakes , because he did not sanctifie the Lord in the eyes of the children of Israel , Numb . 20. 12. secondly , to manifest Gods love and mercy to them , granting them that favour which he denied his servant Moses , to wit , of carrying them into that good land of Canaan ; thirdly , to give them a hint how carefull they had need to be to walk uprightly with God , who was so farre displeased with him because of his infidelity . Vers . 24. For the Lord thy God is a consuming fire , even a jealous God , &c. ] The Lord is here called a consuming fire , because of his ex●eeding great indignation against his people when they provoke him by their rebellions , and because when he resolves to take vengeance on them , he doth many times consume and destroy th●m , even as the fire burns up all that stands in its way ; and again , he is called a j●alous God , with respect unto the covenant which he made with his people , wherein he had taken them to be his spouse , and had engaged himself to be as a husband to them , and so was as jealous of having the worship due onely to him to be given to any creature , as husbands use to be of their wives dealing falsely with them : and Solomon , we know , saith of jealousie , that the coals thereof are coals of fire , which hath a most vehement flame , Cant. 8. 6. Vers . 25. When thou shalt beget children , and childrens children , and shalt have remained long in the land , &c. ] That is , be not secure and bold to sinne , because you are therein settled ; for if you do , God will soon cast you out again . Vers . 26. I call heaven and earth to witnesse against you , &c. ] This obtestation of heaven and earth may be understood of God and the Angels in heaven , and men on earth . But I rather conceive it to be meant of the dead and unreasonable creatures , and that hereby is implyed , first , that as surely as there was a heaven and an earth , so surely should they perish from off the land ; secondly , that the bruit creatures were not so stupid as they , if notwithstanding all these warnings given them they should neverthelesse go after strange gods . Vers . 34. Or hath God assayed to go and take him a nation from the midst of another nation , by temptations , &c. ] The miracles and wonders which God wrought in Egypt are here called temptations , because he did thereby try both the Egyptians , to see whether they would be wonne to yield to him , and let the people of Israel go ; and the Israelites , to see whether they would be wonne to ●ear the Lord , and to trust in him , who had done so great and wonderfull things for them . Vers . 37. And because he loved thy fathers , therefore he chose their seed after them , &c. ] Not for any thing which he saw in you , or in your fathers , did he choose you to be his peculiar people , but of his own free grace and love , and from that love of his it was merely that he brought thee out of Egypt in his sight , that is , the eye of his providence being still fixed upon them , even as a father causes his child to go before him , that he may keep his eye upon him , and no● suffer him to fall into any danger . Vers . 44. And this is the law which Moses set before the children of Israel , &c. ] He meane●h that which hereafter followeth : this therefore is a preface to the next chapter , where the repetition of the laws beginneth . Vers . 49. And all the plain on this side Jord●● Eastward , even unto the sea of the plain , &c. ] See chap. 3. 17. CHAP. V. Vers . 1. ANd Moses called all Israel , and said unto them , &c. ] That is , all the elders and chief of the people . It was not possible that so many hundred thousands as the Israelites now were should hear Moses speaking to them : But as Exod. 12. 3. where Moses and Aaron were appoined to speak unto all the congregation of Israel , vers . 21. it is said that they called for all the elders of Israel , so it was here . Vers . 3. The Lord made not this covenant with our fathers , &c. ] That which Moses here speaks of is that which he made with the Israelites at Horeb , when he gave them the law , as is expressed in the former verse , The Lord , ( saith he ) made not this covenant with our fathers that is , with our fathers in Egypt ▪ or it may be meant of the Patriarchs Abraham , and Isaack , and Jacob ( even including all from Adam unto Moses , yea and all their ancesters before the giving of the law at Horeb ) but with us , that is , us his people whom he brought out of Egypt , even us who are all of us here alive this day , that is , not onely with those who then were living at the giving of the Law , but since dead in the wildernesse , but even with us their posterity who are all alive this day . Now for the understanding of this we must know that though the covenant of grace , which God made with the Israelites when he brought them out of Egypt , was one and the same for substance with that whi●h he had made before with their fathers , and though it was much alike too in regard of the outward dispensation , both being delivered in a way suitable to the dayes of the old Te●tament ( which was common to both ) to wit , under dark promises , types and ceremonies ; yet first , because the Lord did more fully and more clearly make known unto them at Horeb the tenour of the covenant then he h●d ever done unto their fathers , partly by giving them many more signes and shadows of the promised Messiah , and the good that was to be had in him , as the tabern●cle , the ark , the mercy-seat , and the priesthood , &c. and partly by giving them a written law containing a perfect summ● of all that God required of them ; and secondly , because he then entred into covenant with them as a body politick , a people whom he had separated from all other nations to be his peculiar people , prescribing them an outward form of government , laws and statutes , to which they consented to submit themselves therefore Moses tells them that the Lord did not make this covenant with their fathers : and hence it is also that the Apostle saith the law was after the covenant in Christ , Gal. 3. 17. And of this speciall mercy afforded them above their fathers Moses puts them here in mind , to make them the more carefull to keep Gods laws . Vers . 4. The Lord talked with you face to face in the mount , &c. ] To wit ▪ when he gave them the ten commandments following , vers . 6. then the Lord talked with them face to face , that is immediately by himself and not by a messenger : and indeed this was not without a speciall mysterie : for the ten commandments being a renewing and repeating of the covenant of works to be performed by every man in his own person , therefore the Lord delivered these laws himself , and there was no Mediatour betwixt him and the people ; whereas the other laws , which were afterwards given them , containing many shadows of Chri●t , in whom God had made a covenant of grace , were therefore delivered to Moses , and by him to the people , Moses standing as a Mediatour betwixt God and them . But of this phrase of Gods speaking to them face to face , see also the note upon Exod. 33. 11. Vers . 5. I stood between the Lord and you at that time , &c. ] That is , after God had out of the fire spoken the ten commandments , I was glad to stand as a Mediatour betwixt the Lord and you . Vers . 12. Keep the Sabbath-day to sanctifie it , &c. ] In Exod. 20. 8. it is Remember the Sabbath-day to keep it holy ; so likewise some other small differences there are , which are not worthy the que●tioning , the substance being exactly the same . Vers . 15. And r●member that thou wast a servant in the land of Egypt , &c. ] In this fourth commandment , as it was delivered by the Lord from mount Sinai , the worlds Creation and Gods resting on the seventh day was mentioned as a main ground of it , Exod. 20. 11. but here Moses repeating this commandment omits that , and presseth their deliverance out of Egypt as a chief reason of Gods enjoyning them to sanctifie this day , Remember that thou wast a servant in the land of Egypt , and that the Lord thy God brought thee out thence , &c. therefore the Lord thy God commanded thee to keep the Sabbath-day . And indeed though the Lords resting on the seventh day at the worlds Creation was the main gro●nd of the sabbaths first institution , yet their deliverance out of Egypt might be the reason why th● Lord did now insert this amongst other the commandments which he gave in charge to the Israelites , and that in these respe●ts : first , because by their redemption out of Egypt they were bound to consecra●e themselves wholly to Gods service as his peculiar people , whereof the holy imployment of the Sabbath might be a notable memoriall and signe ; and secondly ▪ because of that particular charge of suffering their servants to rest on the Sabbath-day , their former bondage in Egypt being a strong inducement to move them to take pity of their s●rvants , and this enjoyned rest of their servants , being a good memoriall to put them in mind of their bondage in Egypt . Vers . 21. Neither shalt thou desire thy neighbours wife , &c. ] Exod. 20. 17. God first forbids the coveting of our neighbours house , and then next the coveting of his wife ; here contrarily the coveting our neighbours wi●e is sirst forbidden , and then afterward the coveting of his house , &c. so that they that would divide this last commandment into two , as the Papists do , cannot justly say which is the ninth commandment , and which is the tenth ▪ because one branch of it is first in Exodus , and another is first here in Deuteronomie ; and we cannot think that Moses would pervert the order of the ten commandments . Vers . 22. And he added no more . ] That is , he spake no more unto the people but these ten commandments immediately by himself , the rest he spake unto Moses , and then Moses told it them , and that because they desired it should be so ; which Moses relates largely in the remainder of the chapter , to convince them that they had no cause to give lesse regard to the other statutes , which Moses delivered them from Gods own mouth . But yet withall these words may imply the perfection of the decalogue or tenne commandments , to wit , that the Lord hath therein given us such a perfect summe of the morall Law , that there is nothing farther to be added to it . And he wrote them in two tables of stone , &c. ] See the note upon Exodus ●1 . 18. Vers . 24. We have seen this day that God doth talk with man , and he livet● , &c. ] In these words they confesse that they had heard God talking with them ▪ and were for all that alive ; and yet in the next words in the following verse they adde , Now therefore why should we die ? for this great fire will consume us ; whereas rather one would think that from their present safetie , after they had heard God talking with them , they should have encouraged themselves against all fear for the time to come . But for this I answer , that in these first words they speak of their present safety as a matter of wonder , and thence inferre , that though they had escaped this danger for the present , yet the very terrour of it would kill them if God did thus still reveal his will to them , and therefore desired that Moses might receive from God what was farther to be said , and then he might deliver it to them . And indeed this is still the work of the Law , to scare men , and drive them to seek for a Mediatour betwixt God and them . Vers . 26. For who is there of all ●lesh that hath heard the voice of the living God ? ] That is , what man is there that ever heard God speaking out of the midst of the fire ( as we have done ) and yet lived ? Moses useth here the word flesh , speaking of men , because that implyes the frailtie of mans condition , which is the cause why men are not able to endure to heare God speaking to them in such majesty and glory . CHAP. VI. Vers . 1. NOw these are the commandments , the statutes , and the judgements , &c. ] Here Moses entreth upon the explanation of the first commandment of the tenne before rehearsed , chap. 5. Vers . 6. And these words which I command thee this day shall be in thine heart . ] That is , they shall be imprinted in thy mind , thou shalt acquaint thy self with them , and lay them up in thy memory and mind , as travellers do the directions that are given them for the finding of their way , that so upon all occasions thou maist know what thou art to do , and maist not be to seek . Vers . 8. And thou shalt bind them for a signe upon thine hand , &c. ] See the note upon Exod. 13. 16. Vers . 13. Thou shalt fear the Lord thy God , and serve him , and shalt swear by his name , &c. ] That is , when thou hast a calling to swear , thou shalt swear by the name of God , and not by any creature whatsoever it be . Vers . 15. For the Lord thy God is a jealous God among you . ] There are two arguments included in these words , whereby Moses disswades them from going a-whoring after other Gods : first , because their God was jealous of having this honour given to any but himself , concerning which see the note upon chap. 4. 24. and secondly , because their God was ever amongst them ( as being every where present ) observing all their wayes , and therefore their idolatries could not be hidden from him . Vers . 16. Ye shall not tempt the Lord your God as ye tempted him in Massah . ] Men are said to tempt God , when they will not rest in that truth concerning God revealed in his word , but will needlessely make experiments whether he be so just , wise , faithfull , &c. as in his word he is said to be : which may be done , first , by wilfull sinning , as it were trying whether he be omniscient , &c. Act. 5. 3. secondly , by needlesse rushing upon any danger without a calling , Mat. 4. 6 , 7. thirdly , by requiring a signe needlessely , and out of a false dissembling heart , onely to see whether such a miracle can be wrought or no , Mat. 16. 1. Luke 11. 16. fourthly , by prescribing God when and how he shall perform his promises , which limiting of God proceeds from infidelity ; and thus they tempted God in Massah . See Psalm . 78. 41. Vers . 25. And it shall be our righteousnesse , if we observe to do all these commandments , &c. ] Thus the Law requires the righteousnesse which is by works , but the Gospel speaks otherwise , Rom. 10. 5 , 6. Neither yet is it the purpose of Moses that the Israelites should look to be exactly righteous by the exact fulfilling of the Law ; but the Law is onely here used as a school-master to bring them unto Christ , Gal. 3. 24. Moses propounding to them this righteousnesse of the Law , that they , finding how impossible it was for them to attain this righteousnesse of the Law , might thereby be brought to seek after that righteousnesse which is by faith ; and withall to let them know that though the Lord was pleased to make a covenant of grace with them , and to receive them as justified in and through the righteousnesse of a Mediatour , yet there was also a personall inherent righteousnesse required of them as the necessary effect of the righteousnesse of faith , which consisted in the sincere and carefull observation of all these Laws , which however it must needs be weak and imperfect , yet in and through their Mediatour God would ac●ept it . CHAP. VII . Vers . 1. WHen the Lord thy God shall bring thee into the land whither thou goest to possesse it , and hath cast out many nations before thee , the Hittites , &c. ] In Gen. 15. 19. there are ten nations mentioned whose land God there promised to Abrahams posterity ; and here Moses speaks but of seven nations , and one of these too , to wit , the Hivites , are not reckoned there : so that there are foure nations named there of whom there is no mention here , to wit , the Kenites , the Kenizites , the Kadmonites , and the Rephaims . But at this difference we need not stumble ; for it was now many hundred years since that promise made to Abraham , in which time there might be great alterations amongst the nations that inhabited this land , and so happely those nations mentioned there and not here were at this time united in one with some of these seven nations , and besides happely the nations mentioned there and not here are those which in Davids and Solomons time became tributaries to the crown of Israel , and so included in that promise made to Abraham ; which yet were never cast out before the Israelites , and therefore not named here by Moses . Vers . 3. Neither shalt thou make marriages with them , &c. ] Under this prohibition by necessary consequence marrying with all other idolatrous nations is likewise forbidden them ; and therefore we see that Ezra bewailed the marriages which the people of God had made with other idolatrous nations as well as thes● here mentioned , to wit , the Ammonites , Moabites , and Egyptians , Ezra . 9. 1 , 2. Vers . 5. Ye shall destroy their altars , and break down their images , and cut down their groves , &c. ] Chap. 12. 3. there is also expresse mention made of b●rning their groves too . Vers . 10. And repayeth them that hate him to their face , to destroy them , &c. ] This phrase implyes that God would as openly , as manif●stly oppose and fight against those that hate him for their destruction , as they did impudently and openly oppose God : impudent sinners do as it were seek to outface God , Psal . 73. 9. and God is said to repay them to their face , when he sets himself against them in this their impudency , and confounds them so that themselves shall plainly see that the Lord hath set himself to oppose and confound them . Also hereby may be implyed that God should confound them in this life , even whilest they were opposing and outfacing the Lord , whence the second clause may seem to be added by way of explaining the first , he will not be slack to him that hateth him , he will repay him to his face . Vers . 15. And will put none of the evil diseases of Egypt ( which thou knowest ) upon thee . ] That is , the Lord will not lay upon you any of those dangerous and noisome diseases wherewith it is well known to you that he punished the Egyptians for your sakes , such as were those boyls mentioned Exod. 9. 10. and the pestilence , vers . 15 ; or wherewith you know the inhabitants of that countrey were usually troubled , such as that called the botch of Egypt , Deut. 28. 27. See also the note upon Exod. 15. 26. Vers . 16. Neither shalt thou serve their Gods , for that will be a snare unto thee , &c. ] That is , a cause of thy-ruine , it will bring judgements upon thee from which thou wilt no way be able to free ●hy self . Vers . 20. Moreover the Lord thy God will send the hornet among them , &c. ] Against whom the strength and multitude of these nations shall be no defence . See the note upon Exod. 23. 28. Vers . 24 There shall no man be able to stand before thee , untill thou have destroyed them . ] All this is promised upon condition of their obedience to God ; for when they obeyed not Gods command , we reade afterwards of many of these nations that were too strong for them . S●e Josh . 15. 63. and 17. 12. and Judg. 1. 34. Vers . 25. Thou shalt not desire the silver or gold that is on them , &c. ] This may be meant either of the plates of silver and gold wherewith their idols of wood and brasse were usually covered over ; or else of the chains , bracelet● , jewels , garments of silver or gold wherewith they were wont to deck and trimme up their idols , Esa . ●0 . 32. yea and under this all other ornaments of their idols , though not of gold and silver , are comprehended . Because the Israelites might out of covetousnesse think that so they destroyed the idols themselves , they might reserve the gold and silver that was about them , and yet be blamelesse , the Lord , the better to shew how he detests idolatry , forbids them here the reserving of any of the gold and silver that was upon the idols of the land , and to that end chargeth them not to meddle with it , no not to desire it , but utterly to consume that together with the idols themselves ▪ lest , saith ●e , thou be snared therein , that is , les● by doing otherwise thou becomest guilty before God , and so shouldst draw down judgement upon thy self . Vers . 26. Neither shalt thou bring an abomination into thy house , lest thou be a cursed thing like it , &c. ] That is , devoted to destruction as that was ▪ to wit , for reserving a polluted and accursed thing which should have been destroyed . For it is a cursed thing . ] That is , a thing separated from mens use , and devoted either to destruction , as the idols and ornaments thereof here mentioned ; or at the Lords appointment to be carried into his treasurie , as some conceive the gods of Jericho were , because it is said , Josh . 6. 19 , 24. that the silver and gold which was in that city was brought into the Lords treasury . CHAP. VIII . Vers . 2. ANd thou shalt remember all the ●ay which the Lord thy God led thee , &c. ] To make the Israelites the more carefull to obey the commandments of God , Moses wills them here to remember all the way which the Lord their God had led them these fourty years in the wildernesse , that is , all that befell them in that way , to wit , both their affliction wants and troubles on the one side , and their comforts blessings and deliverances on the other , adding withall that thus the Lord had carried them through many troubles , though not intending to cast them off , that he might thereby humble them , and prove them whether they would keep his commandments or no ; and so to know what was in their heart , that is , by this trying of them to discover what was in their hearts , to wit , the infidelity , and inco●stancy , and stubbornnesse of their hearts : for indeed as the fire will try gold from brasse , so will afflictions discover whose hearts are upright towards God , and who are false-hearted ▪ and not such as in prosperity they seemed to be , and much vild corruption will shew it self in troubles which before did never appear . Vers . 3. That he might make thee know that man doth not live by bread onely , &c. ] The meaning of this is , that God brought them to want bread , and then supplyed that want with manna from heaven , that he might thereby teach them , that though God had appointed bread and such like food to be the ordinary means of sustaining mans life , yet it was not that alone that did sustain men , but the word , that is , the decree and command of God : in so much that as bread cannot nourish us except God commands a blessing on it , so on the other side he can command any thing else to nourish us as well as bread , as they had seen in the manna wherewith God had sed them many years ; yea he can keep men alive without food a long time together , as he did Moses , Elijah , and our Saviour Christ , whereupon he retorted this place of Scrip●ure upon the devil , when he tempted him to turn stones into bread , Mat. 4. 4. Vers . 4. Thy raiment waxed not old upon thee , neither did thy foot swell these fourty years . ] These are two other miraculous effects of Gods provident care over them , by the mention whereof Moses stirres them up to the obeying of Gods Laws . The first is , that their garments were not the worse for wearing , at least they grew not threadbare or torn in fourty years wearing , concerning which this is also particularly added , Deut. 29. 5. that their shoes ( which were most likely to wear out with their continuall travelling ) did not wax old upon their feet . To make this good there are some Expositours do adde concerning those that were young when they came out of Egypt , that their garments did miraculously grow as ●●●ir bodies grew . But there is no necessity of forging thus more miracles then are expressed , and that because those that out-grew their garments might be supplyed with the garments of such as died in the wildernesse , and then the garments they left off might serve those that grew to their stature . The second is , that their feet did not swell , notwithstanding their continuall travels , & that because their sho es waxt not old ▪ under which also some think is included the health of their bodies in generall ( unlesse in case when they were extraordinarily stricken with sicknesse because of some rebellion against God ) to which they apply that of the Psalmist , there was not one feeble person among their tribes , Psal . 105. 37. Vers . 5. Thou shalt also consider in thine heart , that as a man chasteneth his sonne , so the Lord thy God chasteneth thee . ] That is , out of love , with a gentle hand , and with a purpose to do thee good thereby ; and this Moses adviseth the Israelites to consider in their hearts , first , because unlesse this be well thought upon , afflictions would overwhelm the heart with sorrow ; and secondly , because the serious consideration both of Gods severity in correcting his own dear children , and his compassion in doing it in a fatherly manner might well work in them a filiall fear and endeavour to obey God in all things whatsoever , whence it is that he addes those words in the next verse , Therefore thou shalt keep the commandments of the Lord thy God , &c. Vers . 9. A land whose stones are iron , and out of whose hills thou mayest dig brasse , &c. ] That is , a land wherein their is abundance of mines , iron mingled with the stones , or as plentifull as stones , and brasse to be digged almost out of every hill . Vers . 14. Which brought thee forth out of the land of Egypt , from the house of bondage . ] This concerning their deliverance out of Egypt is here inserted , first , that by putting them in mind of their poore originall , when they were bondslaves , he might prevent their pride , whereof he had given them warning in the foregoing words ; and secondly , that by the remembrance of so great a mercy they might be rendred the more carefull to observe his command●ents . Vers . 15. Who led thee through that great and terrible wildernesse , wherein were fierie serpents , and scorpions , and drought , where there was no water . ] Concerning these fierie serpents , see the note upon Numb . 21. 6. That which is added here concerning the drought of those places through want of water , is either added to set forth their exceeding ●traits and danger in those places where there were fiery serpents and scorpions , because being bitten with those venemous creatures they became thereby extremely thirsty , and yet had no water to quench their thirst , & so consequently their miraculous preservation in those dangers ; or else rather to make way to that which followeth concerning Gods fetching water for them out of the rock of flint , for it was but onely in some places of the wildernesse where they had no water . Vers . 16. Who fed thee in the wildernesse with manna , which thy fathers knew not , that he might humble thee , &c. ] This last clause , that he might humble thee , &c. hath respect principally to the a●flictions mentioned before , verse 15. wherewith they had been exercised in the wildernesse ; yet I see not but that Gods feeding them with manna , mentioned in the words immediately foregoing , might also be said to have been done for the humbling of them , because nothing is more effectuall to humble the hearts of sinn●rs then the great and extraordinary mercies of God , if duly considered . And that he might prove thee , to do thee good at thy latter end . ] That is , afterwards , at last . God doth humble and prove his children by afflictions , that afterward he may both bestow those blessings which they wanted upon them , to wit , when by their former want they have learnt how to prize them , and also , that he may cause them to bring forth the quiet fruit of righteousnesse . See Heb. 12. 11. CHAP. IX . Vers . 1. HEare , O Israel , thou art to passe over Jordan this day , &c. ] Three things must be noted for the understanding of these words : first , that by this day here is not meant the very day of their passing over Jordan , but onely that the time was now come that ere long they were to passe over Jordan , and to enter the land of Canaan ; for in the Scripture day is often used for time , as 2. Cor. 6. 2. Now is the accepted time , now is the day of salvation : secondly , that by possessing nations greater and mightier then themselves is meant the possessing of the land of those nations : and thirdly , Moses here puts them in mind of the wonderfull strength of the inhabitants , purposely to prevent all thoughts of vanquishing them by their own strength , and that when they had overcome them they might be sure to ascribe all the glory to God ; as is evident by the inference he makes upon this , vers . 3. Understand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire , that is , know therefore by this which hath been said of the exceeding strength of this people that it were not possible that you should so suddenly destroy so many potent nations , if there were not a power above that of mans imployed in the work , and that Gods hand is as evident herein as if a consuming fire should go before you to burn them up . Vers . 3. So shalt thou drive them out , and destroy them quickly . ] The meaning of this is , that the nations with whom they should fight they should suddenly destroy , they should not do it with much toil and labour and many battels , but they should soon make an end of them . Indeed it cannot be said that all the inhabitants of the land were quickly destroyed , for they were not driven out and consumed quickly , but by little and little , as Moses said before , Deut. 7. 22. But here he speaks onely of those with whom they should have warre immediately upon their entrance into Canaan . Vers . 6. For thou art a stiffe-necked people . ] That is , a stubborn and rebellious people , that will not stoop to the obedience of Gods laws ; the Metaphor is taken from unruly heifers that will not yield their necks to the yoke . Vers . 9. I abode in the mount fourty dayes and fourty nights , I neither did eat bread , nor drink water . ] See the note upon Exod. 24. 18. Vers . 10. And the Lord delivered unto me two tables of stone written with the finger of God. ] See the notes upon Exod 31. 18. And on them was written according to all the words which the Lord spake with you in the mount , out of the midst of fire , in the day of the assembly . ] That is , on those tables of stone were written the ten commandments , word for word , as God spake them from the mount out of the midst of the fire , in the day when the people were called and assembled together at the foot of the mount to hear God speak unto them . Vers . 12. And the Lord said unto me , Arise , get thee down quickly , &c. ] Some Expositours from this word Arise would inferre that Moses was kneeling before God to receive from him what he should give him in charge when he told him of the peoples , sinne , and willed him therefore presently to go down amongst them . They are quickly turned aside out of the way , &c. ] See the note upon Exod. 32. 8. Vers . 14. Let me alone , that I may destroy them , &c. ] See the not●s upon Exod. 32. 10. Vers . 15. So I turned and came down from the mount . ] To wit , after he had first prayed unto God for the people that they might not be destroyed , and God had granted his de●ire ; for so much is expressed in the story , Exod. 32. 11 , 14. though it be not repeated here . Vers . 17. And I took the two tables , and cast them out of my two hands , &c. ] See the note upon Exod. 32. 19. Vers . 18. And I fell down before the Lord , as at the first , fourty dayes and fourty nights , &c. ] To wit , when he went up again into the mount , and carried with him two new tables of stone , as God enjoyned him , Exod. 34. 1. for then also as it is noted there , vers . 9. he prayed for the people again , as being much afraid of the great anger which the Lord had conceived against them , notwithstanding the Lord had yielded to pardon them before he went down the first time from the mount , Exod. 32. 14. And indeed assurance that God hath pardoned a sinne doth not make his servants the lesse earnest still to beg the pardon of it . Vers . 21. And I took your sinne , the calf which ye had made , and burnt it with fire , &c. ] See the notes upon Exod. 32. 20. Vers . 22. And at Taberah , and at Massah , and at Kibroth-hattaavah , ye provoked the Lord to wrath , &c. ] This is inserted as by way of parenthesis , as if he had said , Though I insist chiefly upon this sinne at Horeb , because it was a most grievous sinne , yet alas many other rebellions of yours I might reckon up , at Taberah , at Massah , &c. Vers . 25. Thus I fell down before the Lord fourty dayes and fourty nights , as I fell down at the first . ] The former three verses being inserted as by the way , now he returns to speak again of his interceding for them the second time , when God was so highly displeased with them for that their foul sinne in making the golden calf ; for the fourtie dayes here mentioned are the same fourty dayes the second time spent with God , whereof he had spoken before , vers . 18. which was after he had broken the calf , and executed justice upon the people for their sinne , and many other passages which are largely related in the thirtie second and thirtie third chapters of Exodus . CHAP. X. Vers . 1. AT that time the Lord said unto me , Hew thee two tables of stone , &c. ] That is , before my going up the second time into the mount , at that time when upon your sinne and Gods displeasure I had earnestly sought unto God for you , the Lord , in testimonie that he was reconciled , gave this charge concerning two new tables of stone : and indeed at that time it was that he went up with them , and stayed in the mount again the second time fourty dayes and fourty nights . Now as the breaking of the first tables might signifie , that there was no hope for mankind to be saved by the keeping of the law ; so this providing of two new tables might signif●e , that yet notwithstanding the Lord would have the law to be in force as a rule of holinesse and righteousnesse unto his people , and that the Lord by his spirit writing his law in their hearts would enable them in some good measure to conform their lives to the obedience thereof ; and besides Gods appointing of Moses to provide these two tables might intimate to the people , that it was by his prayer and interc●ssion that they had this treasure again restored to them . See also the note upon Exod. 34. 1. Vers . 3. And I made an ark of shittim wood . ] The ark here mentioned may be understood of an ark made onely for that purpose , to keep the tables in , till the other ark was made , whereof God had spoken to him , and for the making whereof he had given him direction in the first fourty dayes that he was with God in the mount . If so , this ark no doubt was made at the same time when he hewed the two tables of stone before he went up the second time that he abode fourtie daye , in the mount . But if we understand it of the ark of testimony , that was not made till he came down , after he had the second time abode fourtie dayes in the mount ; onely it is here joyned with the hewing of the two tables , because in this also he did as God commanded him , though he did it not at the same time when he hewed the two tables of stone , but afterwards when he came down from the mount : and this I rather think is the meaning of the words , because vers . 5. he addes , and there they be as the Lord commanded me . Vers . 4. And he wrote on the tables , according to the first writing , &c. ] See the note upon Exod. 34. 28. likewise the notes upon the tenth verse of the foregoing chapter . Vers . 6. And the children of Israel took their journey from Beeroth of the children of Jaakan , to Mosera , &c. ] In this and the following verse there are many difficulties , and such as indeed ( the words being read as they are in our translation ) are almost inextricable : yet we must see what may be said for the answering of them . The first difficulty is in the connexion of these words with that which went before , to wit , how Moses , being in this chapter speaking of those things that befell them at mount Sinai , comes here to mention the journeys of the Israelites in places to which they came not a long time after they had been at mount Sinai , as is evident , Numb . 33. 31 , 32. But this it is not so hard to resolve : for we must know that these two verses are not added here as in order of History , but are onely inserted by the way as in a parenthesis , so that the meaning of Moses is not that Beeroth of the children of Jaakan here mentioned was the next place where they pitched their tents after they removed from mount Sinai ( for as we may see , Numb . 33. mount Sinai was but the twelveth station of the children of Israel , & Beeroth of the children of Jaakan or Bene-jaakan , as it is called , Numb . 33. 31. was the twenty eighth station ) but his meaning is onely that having gon many journeys forward and backward , as the Lord commanded them , at length they went from Beeroth of the children of Jaakan to Mosera or Moseroth , as it is written , Numb . 33. 30. The second difficultie is concerning the place of Aarons death , to wit , because Numb . 33. 38. it is said Aaron died at mount Hor , and here that he dyed at Mosera , and Mosera in that 33. of Numbers is but the twenty seventh station of the Israelites , and that as they went back from Kadesh-Barnea towards the red sea , and mount Hor is their thirtie fourth station , and that as they returned again from the red sea towards the land of Canaan . But to this I answer that this Mosera or Moseroth and mount Hor were but one mountain in the root , though divided into divers tops , as mount Sinai and Horeb were , by the West part whereof , called Moseroth , Moses encamped as he went back towards the red sea , and by the East part thereof , called mount Hor , as he returned again Northward towards the land of Canaan ; and so though Aaron dyed at mount Hor , yet here it is said of Mosera that there Aaron , dyed and there he was buried , and that because Mosera and mount Hor were both one and the same mountain . The third and greatest difficultie is in the seeming contradiction that is betwixt this place , and that , Numb . 33. 31. in that here it is said that the Israelites went from Bene-jaakan or Beeroth of the children of Jaakan to Mosera , & so to Gudgodah , and to Jotbath ▪ & yet there , quite contrary in one particular , it is said that they went from Mosera or Moseroth to Bene-jaakan , & so from thence to Gudgodah , or Horhagidgad , as it is there called , and from thence to Jotbathah , or Jotbath , as it is here written . To answer this , some Expositours say that the places here named are not the same that are mentioned , Num. 33. 31. 32 , 33. But because all the foure places here named together are mentioned also together there , and that with so little variation of the names as Mosera for Moseroth , and Gudgodah for Horhagidgad , and Jotbath for Jotbathah , and Bene-jaakan for Beeroth or the wells of the children of Jaakan , it is very hard to think that Moses in these two places speaks not of the same journeys of the Israelites . Another Expositour therefore , and that is Bonfrerius ●he Jesuite , answers this difficultie thus , That as they went back from Kadesh-barnea to the red sea the Israelites went indeed from Moseroth ( which was a part of the mountain called also mount Hor ) to Bene-jaakan , as it is said , Numb . 33. 31. but as they returned again from the red sea towards the land of Canaan , in a way not farre distant from that they had gon before , then they came first to Beeroth of the children of Jaakan , or Bene-jaakan , and so from thence went to Moseroth or Mosera : and indeed this answer would be very satisfactory , but that there is one objection to be made against it , which seems unanswerable , and that is , that both here and in Deut 33. it is said that after they were gone past Moseroth and Bene-jaakan , they went first to Gudgodah , or Horhagidgad , and thence to Jotbath or Jotbathah , which cannot be , if Moses ▪ speaks there of the Israelites journeys from the land of Canaan towards the red sea at Ezion-gaber , and here of their going back again from the red sea towards the land of Canaan , since if after they had passed Moseroth and Bene-jaakan they came from thence to Gudgodah , and so to Jotbath , as they went from Canaan towards the red sea , then as they went back again from the red sea towards Canaan they must needs come to Jotbath , and Gudgodah before they came to Bene-jaakan and Mosera . There remains therefor● onely one answer more that can be given for the reconciling of this seeming contradiction , and that is , that it seems the Israelites , as they travelled from Kadesh towards the red sea , went from Moseroth to Bene-jaakan , as is expressed ▪ Numb . 33. 31. but then finding there some difficulty in their passing forward , they returned again from Bene-jaakan to Mose●a , which is that remove that Moses here speaks of ▪ but is not mentioned in Numb . 33. and so fetching a compasse about took another way , and went forward again towards the red sea , first to Gudgodah , and then to Jotbath , as is well expressed in some mappes . The last doubt that may be moved concerning these words is , What was the aim and drift of Moses in the inserting of these two verses , as it were by the way , concerning these journeys of the Israelites , where he is relating what he did at mount Sinai . And for this we must know , that the drift of Moses herein is by the mention of these journeys of the Israelites to give a touch at those remarkable occurrents which at these places happened , that might serve to humble the people , and withall to quicken them in their care to walk uprightly with God. Thus first , the place where Aaron dyed , and Eleazar succeeded in his room , is mentioned , because the remembrance of Aarons death might humble them for the sinne of the golden calf whereby God was displeased with Aaron , and because the contin●ance of the priesthood in his sonne was a proof of Gods being reconciled unto the people upon the prayer and intercession of Moses , whereof before he had spoken : and so likewise their removing from Gudgodah to Jotbath is mentioned vers . 7. because that was a land of waters , as it is there expressed , because this bringing of them to such a place of waters as they travelled through the wildernesse was another proof of Gods grace and favour towards them , and the respect he had to their infirmity , that they might not murmur against him for want of water as formerly they had done . Vers . 8. At that time the Lord separated the tribe of L●vi , &c. ] This is not meant of the time when they came to Jotbath or Jotbathah , of which he had spoken in the foregoing verse ; for now Moses returns to the story of those things that were done at mount Sinai ( having as by the way inserted the former two verses for the reasons above mentioned ) inst●ncing in this separating of the tribe of Levi● ( wherein not the Levites onely but the priests also are comprehended ) to the spirituall imployments , here mentioned as a speciall signe of Gods receiving them into favour again upon his prayers and intercession . Vers . 10. And I stayed in the mount , according to the first time , fourty dayes and fourti● nights , &c. ] This is thus again and again repeated , that they might still be put in mind of the greatenesse of their sinne , whereby they had deserved to be cut off , but that Moses interceding thus earnestly for them God was pleased to be reconciled to them . Vers . 11. Arise , take thy journey before th● people , that they may go in , &c. ] This also shews God was fully reconciled , and willing that presently they should have entred the land , had not they by their murmuring excluded themselves for many years after . Vers . 14. Behold the heaven and the heaven of heavens is the Lords , ] By the heaven of heavens is meant that which is by the learned called the Empyreall heaven , where the Angels and the Saints departed do injoy the glorious and beatificall vision of God ; and it is called the heaven of heavens both because it is the highest and doth contain the other heavens within its orb , and also by way of excellency , as the most holy place in the Temple is called the holy of holies , because 〈◊〉 farre surpasseth all the rest in splendour and glory . Vers . 16. Circumcise therefore the foreskinne of your heart , and be n● more stiffe-necked . ] That is ▪ mortifie all your naturall lu●ts and corruptions , rid your selves of that blindnesse of mind , that hardnesse of heart , all that spirituall pollution wherewith you are born , and be no more stubborn and rebellious against the Lord. The first clause is meant of the mortifying of their inward lusts , and the second of the reforming of their outward conversation by true repentance : and because circumcision was a signe of this work of grace which God required of his people , the casting off the old man with all the lusts and pollutions thereof , therefore Moses useth this phrase of circumci●ing their hearts ; yea by requiring this of a people amongst whom there were but few that were outwardly circumcised ( for none were circumcised in their fourty years travelling through the wildernesse , Josh . 5. 5. ) he taught them that he chiefly required and regarded this circumcision of the Spirit , and did not one whit esteem the other in comparison of this , according to that of the Apostle , Rom. 2. 29. He is a Jew that is one inwardly , and circumcision is that of the heart , &c. Nor doth his requiring this of them imply that they were able to work this holy change in their hearts , but onely that they were to endeavour , and to use all good means that God by his Spirit might work this in them . Vers . 17. For the Lord your God is God of gods , &c. ] That is , farre above all that are called Gods ; for under this word Gods may be comprehended not onely the false and idol-gods of the heathens , but also the Angels in heaven , and Magistrates on earth , who are often termed Gods in the Scripture , as we may see Psal . 82. 6. where that which is translated in our Bibles , Thou hast made him a little lower then the Angels , and that by warrant of the Apostles quoting this place thus . Heb. 2. 7. is in the originall , a little lower then the Gods ; and so Psal . 82. 6. the Lord speaking of Kings and other Magistrates saith , I have said , Ye are Gods ; whence it is also that the Apostle saith that there be Gods many and Lords many , 1. Cor. 8. 5. Now the reason why Moses doth thus set forth the majesty and glorious excellency of God is , because the due consideration hereof was a good means to make the people the more to stand in aw of offending him , as the inference of these words upon that which went before doth plainly shew , Be no more stiffe-necked : for the Lord your God is God of Gods , and Lord of Lords , a great God , a mighty and a terrible , which regardeth not persons , &c. & besides in this last clause , that God regardeth not persons , there is a hint given the people to take heed of presuming to sinne because they were Gods people , in regard that they ●ad to deal with a God that regarded not persons , and therefore would no more spare an Israelite , then he would a heathen . Vers . 18. He doth execute ●he judgement of the fatherlesse , &c. ] Gods example is here propounded as a pattern for his people to follow . Vers . 20. And swear by his name . ] See the note upon chap. 6. 13. Vers . 21. He is thy praise , and he is thy God , &c. ] That is , this shall be thy chief glory and praise amongst other nations , that this great and mighty Jehovah is thy God , and that thou art his people , and he it is that shall be the subject of thy praises and songs of thanksgiving continually . CHAP. XI . Vers . 2. ANd know you this day : for I speak not with your children , &c. ] I● the first words , And know you this day , Moses wills the Israelites seriously to take notice of , and to lay to heart , that which he was then about to say concerning the Lords dealing with them even from the time that he brought them out of Egypt , and then in the next words , For I speak not with your children which have not known , and which have not seen the chastisement of the Lord your God , &c. he shews what great reason there was that they should be seriously affected with the recitall of these great things which God had done , namely , because they had been eye-witnesses of them ( and those that have such evidence and such self-experience are usually more affected therewith , then those that are onely told of them ) had he spoken to their children of these things , that were not eye-witnesses of the doing of them , it were not so m●ch to be wondred if the bare relation of these things did not so much affect them ; but speaking to them that had known and seen all the great acts of the Lord , it could not but work upon them , to make them the more carefull to obey his commandments . Vers . 4. And how the Lord hath destroyed them unto this day . ] It may be questioned concerning these words , How it is here said of the army of Egypt fourty years after it was drowned in the red sea , that the Lord had destroyed them unto that day . But for this we must know that hereby is onely meant , that the Israelites did enjoy the benefit of that destruction which then fell upon the Egyptians unto that day , namely , because unto that day they durst never after that pursue the Israelites , or attempt any thing against them . Vers . 7. But your eyes have seen all the great acts of the Lord which he did . ] For many of them who ca●e out of Egypt were yet alive ▪ to wit , those that were then under twenty years of age , and so they had seen what was done in Egypt , and the rest had seen some all , some many of those glorious acts which God had done in the wildernesse , whereof Moses had also spoken in the foregoing words . Vers . 10. For the land whither thou goest in to possesse it , is not as the land of Egypt , &c. ] Moses here shews the Israelites a remarkable difference betwixt the land of Canaan and the land of Egypt , and his drift there●n is thereby to ●ove them to be the more carefull to obey the commandments of God ; for the understanding whereof we must know , first , that in Egypt they never , or at least very seldome , had any rain , Zach. 14. 18. If the family of Egypt go not up ▪ and come not , that have no rain , there shall be the plague , &c. but in s●ead of rain the river Nilus used once a year to ove●flow all or the greatest part of that countrey , and so did mellow and soften the earth for all the year after ; secondly , that therefore when there was any failing in the overflowing of this river they were forced to take a great deal of pains to water their grounds , yea those pla●es , whither the overflowing of Nilus did not reach , were alwayes thus watred to the g●●at cost and labour of the owners , because they had no rain ; thirdly , that it is ●●id ●ere ▪ in Egypt thou sowedst thy seed , and watere●st it with thy foot , as a garden of herbs , either because they digged furrows with their feet , whereby water was conveyed from Nilus to water their grounds ; or else because they were forced to go up and down , to se●ch and carry water , to poure it out upon the grounds where they had sown their seed , and so watred their corn-fields as a man should water a garden of herbs ; and fourthly , that from the excellency of the land of Canaan , which God had provided to be their inheritance , above that of Egypt in this particular , Moses s●●rres them up to be the more obsequious in obeying the commandments of God. They should have a land that was continually watred with rain from heaven , and so there would be no need of that incessant labour and toil to which they were put in Egypt for the watering of their grounds : and s●rely Gods fatherly care in providing ●o well for them might justly challenge from th●m their utmost endeavours to observe Gods Laws . I know there are some Expositours do otherwise conceive of the aim of these words , to wit , that Moses therein doth shew the people how wary they had need to be of keeping Gods love and favour to them , and not to provoke him by their sinnes , namely , because the fruitfulnesse of that land , which they were now to have , did wholly depend upon the Lords sending them rain from heaven , the want whereof they could not supply with digging ditches and water-courses . as they did in Egypt , in regard the land of Canaan was a mountanous and ●illy countrey , to which it was not poss●ble to convey water from rivers , as in Egypt they might . But the first exposition I conceive is most proper , and most ag●●●able to the aim of Moses , in setting forth the excellency of Canaan above that of Egypt from whence he had brought them ; and yet happely we may best say that both were implyed . Vers . 11. But the land whither ye go to possesse it , is a land of hils and valleys , &c. ] Hereby is commended the commodious , healthfull , and pleasant situation of the land ; yet withall some conceive that hereby is implyed also that because it was hils and dales , rivers could not overflow it , but it must needs be barren if it had not alwayes rain in due season . Vers . 12. A land which the Lord thy God careth for , &c. ] That is , Canaan is a land which is not watred as Egypt is by the art and industry of man , but by the speciall care and providence of God , whose eyes are upon it all the year long , to send rain upon it , as he finds there is need . But , may some say , Was it not of the providence of God that Egypt was made fruitfull by the overflowing of Nilus ? I answer , Yes ; but yet because the fruitfulnesse of Egypt was much advanced by their watering the land as a garden of herbs , whereas Canaan was continually watred with rain from heaven , and where there is least use of mans indu●try , but the blessing comes immediately from heaven , there the care and providence of God is most evidently seen , therefore is it said here of Canaan , that it was a land which the Lord their God eared for , &c. Vers . 14. I will give you the rain of your land in his due season , the first ra●n and the latter rain , &c. ] The first , after the sowing of the seed , that it might take rooting in the earth ; the latter , a little before harvest , that the eare might be full : and it is to be noted that though Moses had hitherto spoken to the people as in his own person , yet here he speaks as in the person of God , I will give you the rain of your land , and vers . 15. I will send grasse in thy fields , &c. Vers . 21. That your dayes may be multiplyed , as the dayes of heaven upon earth . ] That is , that you and your posterity may continue in the land of Canaan so long as the heavens shall continue in their place over the earth , namely , so long as the world shall last ; for the like phrase we have concerning the perpetuity of Davids kingdome , which was accomplished in Christ , Psal . 89. 29. His seed also will I make to endure for ever , and his throne as the dayes of heaven . And indeed had not the Jews provoked the Lord by their sinnes to cast them out of that good land , this promise should have been made good to them ; yea and from this promise happely we may conceive hope that upon the repentance of the Jews , and their embracing the Lord Christ as their promised Messiah , they shall be again reestablished in this land , and therein continue with great glory to the end of the world . Vers . 26. Behold , I set before you this day a blessing and a curse . ] This phrase of setting before them the blessing and the curse was purposely used , no doubt , to intimate that they might take their choice of either of these ; and so to manifest that if the curse came upon them they caused it themselves , and could blame no body but themselves onely . Vers . 29. Thou shalt put the blessing upon mount Gerizim , and the curse upon mount Ebal . ] That is , thou shalt cause the blessings , which the Lord hath promised to them that keep his laws , to be pronounced on mount Gerizim , and the curses , which the Lord hath threatned to them that break his laws , to be pronounced on mount Ebal , and so shalt make those mountains to be as it were continuall remembrancers to the people of the blessing and the curse , that when they see mount Gerizim they may see the blessing set before them , and so likewise the curse , when they see mount Ebal . This is afterward enjoyned again , Deut. 27. 11. 12. &c. where it is also more fully expressed how it was to be done ; and Josh . 8. 33. we may see how this which God here enjoyned was accordingly done . And it seems that from this very commandment given to Moses concerning mount Gerizim , the Samaritans , many ages after this , took occasion to build a temple there , as taking Gerizim to be a blessed place , because the blessings were pronounced on it : for that the Samaritans temple was built upon mount Gerizim is the common opinion of most Writers ; and we may find it very probable by comparing together John 4. 3 , 20. with Judg. 9. 7. since there , to wit Judg. 9. 7. it is evident that mount Gerizim was nigh unto Shechem , because from the top of mount Gerizim Jotham spake to the men of Shechem that were gathered together , and had made Abimelech their King , and by that which is said of the woman of Samaria , John 4. it is as evident that the Samaritans temple was built on a mountain nigh unto Shechem ; because that Samaritan woman dwelling at Sychar , which was Shechem ( as appears by the words that follow , John 4. 5. where it is noted that this Sychar was near by the parcell of ground which Jacob gave to his sonne Joseph , and that was certainly at Shechem , as is noted upon Gen. 33. 19. and 48. 22. ) speaks of the Samaritans temple as of a place that was hard by ▪ and perhaps in their view , John 4. 20. Our father 's worshipped in this mountain , & ye say that in Jerusalem is the place where men ought to worship . CHAP. XII . Vers . 2. YE shall utterly destroy all the places wherein the nations which ye shall possesse served their Gods , &c. ] That is , all their temples and chappels , and whatever other places they had , wherein they served their idol-gods . And this God enjoyned them , first , to shew how he abhorred idolatry ; and secondly , to prevent the Israelites being tempted to worship God in those places . Nor doth it hence follow that we may not worship God in such churches and chappels as have been polluted with idolatry but ought to pull them down , as some have thought ; for this clause of this law i● judiciall , pecul●ar onely to the Jews , as being chiefly intended to prevent their worshipping God in any other place then that one which he had appointed , to which we in the dayes of the Gospel are not tyed . Vers . 4. Ye shall not do so unto the Lord your God. ] That is , ye shall not sacrifice to him in severall places upon mountains and hills , &c. as the heathens serv●● their Gods ; but all your sacrifices and offerings ye shall offer unto the Lord on●ly in that place which he shall chuse for that service : for so it follows in the two next verses , But unt● the place which the Lord your God shall chuse out of all your tribes to put his name there , even unto his habitation shall ye seek , and thither ye shall bring your burnt-offerings and your sacrifices , &c. Prayer and other spirituall duties of Gods worship they might even then perform in other places , both in publick and private ; and therefore the Levites were purposely dispersed here and there all the l●nd over , and they had their Synagogues in severall places where they met together every Sabbath day to perform these holy duties ; but their sacrifices were all to be brought unto the place which God should chuse , which is meant of those places where the tabernacle was placed for some time after they were come into the land of Canaan , such as were Shiloh , and Nob , and other places ; whence is that of the Prophet , Jer. 7. 12. Go ye now into my place which was in Shiloh , where I set my name at the first , and see what I did to it for the wickednesse of my people ; but principally of the temple , which God chose to be the settled place for sacrifices , and it is called here the place which the Lord should chuse to put his name there , both because it was to be called by his name , The house of God , and to be consecrated to his worship and service , and withall to prevent that carnall conceit of Gods dwelling in temples made with hands , to wit , as essentially included therein ; whence it is also that the same San●tuary , which is here called the Lords habitation , or , dwelling-place , is elsewhere called his footstool , Psal . 99. 5. As for the reasons why the Lord did bind his people to offer up their sacrifices in one place onely which he would appoint , they were chiefly these two : first , because hereby God would teach them that there was but one onely way to obtain pardon of their sinnes , and acceptance of any service they did unto God , and that was by Christ their promised Messiah , of whom their tabernacle and temple was a type ; and secondly because hereby they might the better be kept to one unifo●m way of worshipping God , and corruptions in his worship might be prevented , whereinto they might easily fall had they been allowed to offer their sacrifices some in one place , and some in another : and for this cause it was that in after-times the Kings of Juda● were so often blamed , because they did not remove the high places , but ●uffered th● people to sacrif●ce there . Vers . 6. And thither ye shall bring your burnt-offerings , and your sacri●ices , and your tithes , &c. ] Here Moses reckons up all those holy things which they were to bring to the place which God should choose for those services : where first , by sacrifices are meant all other sacrifices besides burnt-offerings , as ●●nne-offerings , trespasse-offerings , &c. secondly , by tithes are meant not those ordinary tithes which were yearly paid to the Levites ( for they were not brought to the temple , but were paid to the Levites in their severall habitations throughout the land ) but a second tithe , the tithe of that which remained after the first tithe was paid to the Levites ; for that , or the money for which they had sold it , they carryed up yearly to Jerusalem , and there with those tithes so carried in kind , or with such things as they bought with the money , they kept a holy feast before the Lord , as is largely expressed , chap. 14. 22 , 27. thirdly , by the h●ave-offerings of their hands are meant all the severall first-fruits which they brought in their hands , and heaved them before the Lord ▪ and then left them to the priests for their portion ; fourthly , by vows and freewill-offerings are meant all such sacrifices or offerings as they should extraordinarily bring , either upon some vow they had made , o● freely and of their own accord ; and lastly , the firstlings are the first of that their herds and flocks brought forth , for these also they carried up to the temple , as is evident Numb . 18. 17 , 18. where it is said that their bloud was to be sprinkled upon the altar , and the fat was to be burnt for an offering made by fire , and then the ●lesh was given to the priests for their portion . Vers . 7. And there ye shall ●at before the Lord your God , and ye shall rejoyce , &c. ] That is , when you carry your sacrifices and offerings and other things before mentioned to the place which the Lord shall choose , there ye shall feast with your holy things , and rejoyc● together before the Lord. But here yet for the fuller understanding of this place we must note , first , that the meaning is not that they might eat of all the holy things before mentioned ; for the burnt-offerings were wholly burnt upon the altar , and of some other sacrifices none but the priests might eat ; but the things here intended , wherewith the people were to fea●t , were the tithes and the peace-offerings ; secondly , that it is said that they should eat these things before the Lord their God , because they were to eat them , though not in the priests court , yet in the place where the tabernacle first and temple afterwards stood , the place of Gods speciall presence , to wit , in Jerusalem , which is therefore called the holy city , Matth. 4. 5. thirdly , that by all things they put their hand unto ( Ye shall rejoyce in all that you put your hand unto ) is meant all the good things they had gotten by the labour of their hands through Gods blessing , and so had in the power of their hands to use as they had occasion , and that because of all that they had they carried still something by way of tithes or sacrifices unto Jerusalem : and so this phrase is ordinarily used in the Scripture ▪ as chap. 15. 10. the Lord thy God shall blesse thee in all thy works , and in all that thou puttest thine hand unto , and so in many other places ; and fourthly , that the drift of this place seems to be partly this , Having told them in the foregoing verse , that when they came to be settled in the land of Canaan they were to carry all their sacrifices and offerings , &c. to that one place in the land which the Lord their God should choose , that they might not think much of the labour and charge which this would put them to , especially those that dwelt farre off , he addes this by way of encouragement , There ye shall eat before the Lord your God , &c. as reckoning their glad enjoying of Gods presence there an abundant recompence for all their charge and labour . Vers . 8. Ye shall not do after all the things that we do here this day , every man whatsoever is right in his own eyes . ] That is , here we live loose and at liberty for the duties of the ceremoniall Law , to which you must be strictly tyed when you come to be at rest in Canaan ; many sacrifices and rites and feasts by reason of your unsettled estate cannot here be precisely observed , and so every man doth in a manner what he lists , but when you come to be settled in the land of Canaan you must not think to do thus , &c. See vers . 9. 10. Vers . 12. And ye shall rejoyce before the Lord your God , ye , and your sonnes , and your daughters , &c. ] Hereby it appears that though the males onely were bound three times a year to appear before the Lord , Exod. 23. 17. yet at those times the masters of families were wont also of their own accord to carry their wives , daughters , and maidservants with them , as Elkanah we see did , 1. Sam. 1. 4. Vers . 15. Notwithstanding , thou mayest kill , and eat flesh in all thy gates , whatsoever thy soul lust●th af●er , according to the blessing of the Lord , &c. ] This is added to explain yet more fully what difference they were to make between the flesh they might eat of those beasts which they offered to the Lord , and that which they did eat at other times ; to wit , that they might eat the flesh even of those cattel which they used to sacrifice , no lesse then the roe-buck and the hart , that is no lesse then those that were not appointed for sacrifice , and that in all places where they dwelt both clean and unclean persons might eat of them , according to the blessing of the Lord , that is , according as through Gods bl●ssi●g they could provide for themselves ( so allowing a lib●rall use of the creatures to the rich , but restraining all profuse riot , and keeping men within the limits of their abilitie ) but yet ●hat which they offered as a holy sacrifice or offering to the Lord , that they might eat no where , but in the place which the Lord should choose . Vers . 16. Onely ye shall not eat the bloud , &c. ] See the note upon Gen. 9. 4. Vers . 17. Thou mayest not eat within thy gates the tithe of thy corn , or of thy ●ine , or of thy oyl , or the firstlings of thy herds , &c. ] Concerning these tithes see the note upon vers . 6. The greatest difficultie in these words is concerning the firstlings here mentioned to wit , how they can be here reckoned amongst those things which the people must onely eat before the Lord in the place which he sho●ld choose , since it is evident that the firstlings of their herds and stocks were holy to the Lo●d , and so that which remained of them , after the bloud was sprinkled and the fat burnt upon the altar , belonged solely to the priests , Numb . 18. 17 , 18. But to this an answer may be given which may fully satisfie , to wit , that the firstlings here spoken of are not those firs●lings elsewhere intended , which as holy things ●onsecrated to God were allotted for the priests portion ; but the firstlings here mentioned were either the female firstlings ( for they were onely the male firstlings which the Lord challenged as his due , Exod , 13. 12. ) or the first-born after those first which were given to the Lord , which were indeed the first that were the owners ; or the chief and best of their lambes and kids and calves , called here the firstlings onely by way of excellencie . Vers . 21. If the place which the Lord ●hy God hath chosen to put his name there be too farre from thee , &c. ] The meaning of this passage is not , that if the place chosen of God for sacrificing were near hand they must not eat of their herd or flock in their own houses , but alwayes carry them to the tabernacle or temple ; for who can think that the Jews dwelling near to Jerusalem did never eat of their h●rds and flocks in their own dwellings ? either therefore this clause hath refere●●e to that which follows , vers . 26. and the meaning then is onely this , That though the place which God had chosen , &c. were very farre from some of their d●ellings , and they might therefore think it too hard a task to carry their sacrifices so farre , yet so it must be , though they might kill and eat for their own re●●eshing whatsoever th●y desired at home ( as is granted again in these first words ) yet their sacrifices they must carry to that holy place though never so farre from them ; or else the meaning is , that when they had a purpose to offer peace-offerings , and by way of thankfulnesse for some mercy to rejoyce together , if the holy place were too farre from them , they might ( having withall perhaps sent the price of redemption thither ) feast t●gether with their cattel kild for food , onely they must be then sure not to eat them as holy things , but even as they would eat of the roe-buck or the hart . But the first resolution of this doubt I take to be the best . Vers . 27. And the bloud of thy sacrifices shall be poured out upon the altar of the Lord thy God , and thou shalt eat the flesh . ] That is , the flesh of thy peace-of●erings ; for onely the flesh of those sacrifices was eaten by the owners , Lev. 7. 15. CHAP. XIII . Vers . 1. IF there arise among you a Prophet or a dreamer of dreams , & . ] Having in the former chapter given the people warning to take heed of being seduced to idolatrie by strangers of other nations , here he gives them the like warning to take heed of being seduced by those that were their own brethren ; If saith he , there arise a Prophet or a dreamer of dreams ( that is , one that is , or pretends himself to be such an one , that saith he is a Prophet , and that God hath appeared to him in a vision or in a dream ) and that among your own brethren ( f●r these words , among you , are added to imply that they must regard him never a whit the more because he was an Israelite since amongst them many false Prophets might and did arise , 2. Pet. 2. 1. ) and , if he , giveth thee a signe or a wonder , that is , if , to make good the truth of what he saith God hath by vision or dream revealed to him , he foretells some wonderfull and supernaturall work that shall come to passe ( such as was the cleaving of Jeroboams altar , which the Prophet told them of beforehand , 1. Kings 13. 3. as a sure sigue that God had sent him ) and withall happely acompanieth his prediction with some outward significant action or gesture ( as when that false prophet Zedekiah , 1. Kin. 22. 11. made horns of iron , and said , Thus saith the Lord , With these shalt thou push the Syrians untill thou have consumed them ) though this signe or wonder come to passe , yet if withall he shall perswade thee to worship false Gods , or to worship the true God in a false manner ( which is all one , for he that pretends to worship the true God with false worship , doth not indeed worship the true God , but an idol-god which he pha●cieth to himself ) thou shalt not hearken to him , that is , thou shalt not because of his signes and wonders regard what he saith . And indeed ( though a false Prophet may be known by his foretelling things which afterwards come not to passe , according to that rule , chap. 18. 22. Whou a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to passe , that is the thing which the Lord hath not spoken , &c. yet ) the accomplishment of what a Prophet foretells is no sure signe that he is a true Prophet nor to be regarded if his doctrine be not according to the truth which God hath taught us . Vers . 3. For the Lord your God proveth you , &c. ] These words are added as the reason why they were not to hearken to any Prophet that should perswade them to idolatry , yea though he gave them any signe or wonder which should accordingly come to passe , to wit , because hereby the Lord did prove them , to see whether they did sincerely love God or no. For the understanding whereof we must know the Lord is here said to prove them by that which the false Prophets did to seduce them to idolatry , first , because even the Lord himself may by the Spirit of prophecy reveal things to come even to wicked men and false Prophets , as he did to Balaam and Caiaphas , as knowing how thereby to bring glory to himself , though they onely intend to corrupt and seduce his people ; secondly , because though these predictions given , and wonders wrought are usually either mere forgings and impostures , or else satanicall delusions , whereby men are made to think they see those things done which indeed are not done , or lastly , are such wonders as are indeed done , but by the power of the devil , yet it is of God that either men or devils are permitted to do such things , who could easily restrain them if he saw cause to do it ; and thirdly , because the Lords aim , in suffering the devil and wicked men thus to abuse men , is to make tryall , that is , by this tryall to make it known , whether they love the Lord their God with all their heart and with all their soul , this being a sure rule , that those whose hearts are upright towards God will not be drawn away from the truth of God by such delusions , according to that of the Apostle , 1. John 2. 19. They went out from us , but they were not of us ; for if they had been of us they would no doubt have continued with us . Vers . 5. And that Prophet , or that dreamer of dreams shall be put to death , &c. ] Here they are enjoyned to put the false Prophet to death that shall so seduce the people : for the better understanding whereof we must note , first , that every spreading of false doctrines in matters of lesse consequence was not thus to be punished , but onely the seducing of men from the true religion to the direct worship of false Gods ; and in this case , though many Expositours hold that this Law concerned onely the policie of the Jews , yet I see not but that it gives the Christian Magistrate power also to provide for the securing of his people , even by the capitall punishment of those that seduce them to an apostacy of so high a nature ; secondly , that in the reason here rendred why they should put such false prophets to death , the phrase that is used , because he had spoken — to thrust thee out of the way which the Lord thy God commanded thee to walk in , is intended to imply what a dangerous and strong temptation that of pretended miracles is to seduce men from the way of truth ; and therefore our Saviour also speaking of such , said , Mat. 24. 24. They shall deceive ( if it were possible ) the very elect : and thirdly , that the last clause , so shalt thou put the evil away from the midst of thee , is meant both of the evil men that were the seducers , and the hurt which they might have done , to wit , that by cutting off these evil men the hurt which they might do amongst the people should be prevented . Vers . 6. If thy brother , the sonne of thy mother , &c. ] The drift of this place is to let them know , that not onely false prophets ( of whom he had spoken in the former verses ) but all others whatsoever were to be put to death that should seduce them to idolatry , not openly but secretly , and that they were not to spare those that were dearest to them , &c. And for the fuller clearing of this , we may note , first , that this phrase , If thy brother the sonne of thy mother , is here used , either to distinguish true brothers from kindred , yea from all other Israelites , who are frequently in the Scripture called their brethren ; or else emphatically to expresse that brother that is usually most beloved , to wit , a brother both by father and mother , at least a brother by the mothers side , that lay in the same belly with them , and that because our love to such is naturally the strongest : and secondly , that in the particular mention that is here made of the daughter , as well as of the sonne , as also of the wife , there is not onely respect had to the love that men bear to them , but also to the pity that men are prone to take of that sex : men are naturally enclined to take compassion of that sex ; and therefore this is particularly expressed , that in case a daughter or wife seek to seduce them to idolatry , they must be put to death , and there must be no pity shown them because of their sex . Indeed because there is no mention made here of father and mother , therefore some have thought that by this Law the child was not bound to accuse either father or mother , if they sought to seduce him to idolatry , the Lord not enjoyning this in regard it was so much against the reverence which children do naturally bear to their parents . But these build upon too weak a ground : Doubtlesse in Gods cause there is no more reason for the child to regard the parents , then for the husband to regard the wife of his bosome , and Levi in this case is commended for closing his eyes against his parents , because he said unto his father and to his mother , I have not seen him , chap. 33. 9. and therefore questionlesse under these that are named all other persons that are most dear to men , even parents also , are comprehended . Vers . 7. Namely of the Gods of the people which are round about you , &c. ] In this clause , of the Gods of the people which are round about you , &c. there is a warning couched that they should not be moved with this argument , that the nations round about them , farre and near , all over the face of the earth , went another way in the service of God ; but rather should say as S. John doth , 1. John 5. 19. We know that we are of God , and the whole world l●eth in wickednesse . Yet withall we may understand it as intended also to shew the extent of this Law , to wit , that whatsoever gods they were which they were perswaded to worship , they must not consent to do it , but must onely worship the Lord their God. Vers . 9. But thou shalt surely kill him ; thine hand shall be first upon him , &c. ] Thou shalt surely kill him , that is , thou shalt inform against him to the Magistrate , and so procure that justice may be executed upon him according to this Law , to wit , that he may be put to death ; and therefore is that added in the next words , thine hand shall be first upon him , to wit , as being the party accusing and giving testimonie against him ; for that was Gods Law that the witnesses should throw the first stones at him that was to be stoned , Deut. 17. 7. Vers . 13. Certain men , the children of Belial , are gone out from among you , &c. ] That is , certain vild , wicked , and mischievous persons . Belial is by inte●pretation without profit , or , without yoke , that is , base , lawlesse , rebellious and wicked ; whence this name is given to Satan , or Antichrist , opposed to Christ , 2. Corinth . 6. 15. What concord hath Christ with Belial ? and to men and women given over unto wickednesse , Judg. 19. 22. The men of the citie , certain sonnes of Belial , beset the house round about , &c. and 1. Sam. 1. 16. Count not thine handmaid for a daughter of Belial ; and 1. Sam. 25. 25. Let not my Lord — regard this man of Belial , even Nabal . As for the phrase here used of going out from among the Israelit●s , certain men , the children of Belial are gone out from among you , it intimates , first , their separating of themselves from Gods people in point of religion , according to that of S. John , 1. John 2. 19. They went out from us but they were not of us , &c. and secondly , their bold and presumptuous carriage of themselves herein , in that they did it openly , as proclaiming warre against the Lord. Vers . 14. Then shalt thou enquire and make search , &c. ] This is added by way of caution , in two regards ▪ first , to let them know that though they did but heare some flying report of such a wickednesse , yet they might not slight such a report , but must enquire carefully whether it were so or no ; and secondly , to put them in mind that on the other side yet they must not arm themselves against their brethren ( as is afterwards enjoyned ) merely upon uncertain reports ▪ but must first make diligent search and enquiry , and if they sound it evident and certain , then they should proceed against them as is here appointed . CHAP. XIV . Vers . 1. YE are the children of the Lord your God. ] This is prefixed as a reason why they should carefully observe , as all the commandments of God , so more especially these that are here prescribed : for being the children of God , and so consequently heirs of eternall salvation , it was fit that they should be very carefull that they did nothing that might dishonour their father , or disparage themselves ; and therefore not to mourn as men without hope , nor to conform themselves to heathens , from whom God had separated them . Ye shall not cut your selves , nor make any baldnesse between your eyes for the dead . ] That is , in the fore-part of your heads , just over the space that is between your eyes . See the notes upon Levit. 21. 5. and 19. 27 , 28. Vers . 3. Thou shalt not eat any abominable thing , &c. ] See the notes on the 11. chapter of Leviticus . Vers . 13. And the glede , &c. ] This bird is not mentioned in the 11. of Leviticus , but is comprehended under others of the same kind that are there named . Vers . 21. Thou shalt give it unto the stranger that is in thy gates , that he may eat it , &c. ] Not the proselyte or stranger joyned to the Church , for such were bound to keep the whole law , and this in speciall , Levit. 17. 15. but the stranger of anothe● religion , who onely sojourned amongst them . Vers . 22. Thou shalt truly tithe all the increase of thy seed , &c. ] There was a tithe payed every yeare to the Levites in the severall places of their habitation , Numb . 18. 24. and there was likewise another tithe ( as was noted before on chap. 12. 6. ) which the owners carried yearly with them to Jerusalem , and was spent there in holy feasting before the Lord. Either therefore these words in the 22. verse , Thou shalt truly tithe all the m●r●ase of thy seed that thy field bringeth forth year by year , are meant of the first of these tithes payed to the Levi●e● , and then those that follow verse 23. And thou shalt eat before the Lord thy God , in the place which he shall ●●oose to place his name there , the tithe of thy corn , of thy wine , and of thine oyl , are meant of the second tithe spent in their holy feasts ; or if both ver●es are meant of one and the same tithe , then doubtlesse they are both meant of the second tithe : for neither vv●re the first tithes carried up to Jerusalem , nor had the owners any power to eat of them . Vers . 23. And thou shalt eat before the Lord thy God in the place which he shall choose , &c. ] The tithes , here appointed to be eaten by the people in the place which God should choose , cannot be meant of the tithes which were yearly paid to the Levites . Numb . 18. 24. but were a second tithe , as is shown in the foregoing note ; and the like must be held concerning the firstlings of their herds and slocks here mentioned , of which see the note upon ch●p . 12. 17. As for the last clause of the verse , where a reason is rendered why the Lord did enjoyn them to go up to the place which he should choose , and there to fea●t together with these their holy things , namely , that they might learn to fear the Lord their God alwayes , the ground of this may be 1. Because the very presenting of themselves thus yearly before the Lord with their sacrifices and offerings must needs be of it self a good means to keep their hearts in a continuall aw and reverence of God ; and 2. because when they went up to Gods holy place , the Priests were wont to instruct them in the law and the pro●ises conc●●ning the Messiah ( according to the dispensation of those darker times ) and in their sacrifices they beheld a shadow of their redemption by him , all which must needs conduce much to teach them to fear the Lord their God. Vers . 24. And if the way be too long for thee , so that thou art not able to carry it , &c. ] In these words there is an exception added to the former law , to wit , that in case they dwelt very farre from the house of God , and their tithes and firstlings were so much in quantitie that they could not well carry them so farre ( which to imply that clause is added in the end of this verse , when the Lord thy God hath blessed thee ) then they might sell these things , and c●rry the money with them , and buy therewith what they were to use there . Vers . 28. At the end of three years thou shalt bring forth all the tithe of thine increase the same year , &c. ] Here is expresse mention made of a third sort of tithe , different from tho●e two before mentioned , vers . 22 , and 23. For 1. this was onely paid every third year , to wit , each third year after the Sabbaticall year , when the land lay at rest , and so there was then no tithe paid at all , but all things were common , Exod. 23. 10 , 11. And 2. this was for another service : the first of those tithes mentioned before were wholly the Levites portion , and therefore often called , the Lords inheritance , and the second or the price of them was carried up by the owners to the Lords dwelling place , and spent in holy feasting before the Lord , but this now was laid up in some publick place in the towns and cities where they dwelt , and was not onely for the use of the Levites , but also for the stranger , the fatherlesse , and the widow , &c. as is expressed here , vers . 29. So that it seems whereas the two first years after the Sabbaticall year there were two tithes onely separated from their estates , the first for the Levites , the second to be spent in holy feasting before the Lord , on the third year they separated a third tithe , which was for the poore in the places where they dwelt ; and so again the two next years they separated onely the two first tithes , and then on the third year three tithes again , and so then the next year was again the Sabbaticall year . I know there are many Expositours hold that the tithe here mentioned , which was at the end of three years laid up for the poore , was the very same tithe which the two years before the owners spent in holy feasting : the third year , they say , this second tithe was not carried up to Jerusalem to be spent in their holy feasts there , but it was laid up at home for the use of the poore . But two arguments may be brought against this opinion from a following passage concerning the third years tithes , chap. 26. 12. which cannot well be answered . The first is , that this third year is there called the year of tithing , there being no probable reason that can be given why that year should be called peculiarly the year of tithing , but onely this , because that year they separated three tithes from their estates , one more then on other years : If the tithes on this third year laid up for the poore were the same which the two former years they had spent in holy feasting , then did they separate no more tithes this third year then on other years ; and vvhy then should it be called the year of tithing ? The second argument is , that on this third year every man vvas to go up to Jerusalem , and there to make a solemn pro●ession that he had faithfully paid all his tithes ; and it is no vvay probable that vvhen he vvent up to Jerusalem to make this solemn profession he should not then carry vvith him those second tithes vvhich vvere to be spent in holy seasting before the Lord , When , saith Moses , thou hast made an end of tithing all the tithes of thine increase , the third year , which is the year of tithing ▪ and hast given it unto the Levites , the stranger , the fatherlesse , and the widow , then thou shalt say before the Lord thy God , I have brought away the hallowed things out of mine house , and also have given them unto the Levi●●● , and unto the stranger , &c. and indeed vvhat vvere those hallowed things vvhich he had brought with him out of his house , if they vvere not that second tithe vvhich vvas to be spent in holy feasting before the Lord ? and therefore doubtlesse this third year they separated three severall tithes from their increase , the first vvhich vvas the Levites yearly livelyhood , the second vvhich they carried up vvith them to Jerusalem , therewith to feast before the Lord , and the third which was laid up for the poor e. CHAP. XV. Vers . 1. AT the end of every seven years thou shalt make a release , &c. ] That is , when the seventh year comes , which is the ●nd or last of the seven ; for we see vers . 9. that the seventh year is called the year of release , Behold the seventh year , the year of release , is at hand ; as likewise Jer. 34. 14. at the end of seven years let ye go every man his brother , is explained in the next words thus , when he hath served thee six years thou shalt let him go free from thee . Now this year of release was that seventh year spoken of , Exod. 23. 11. and Levit. 25. 4. to wit , the Sabbaticall year , when the land was to keep a Sabbath of rest , there being that year neither plowing nor sowing , nor any work of husbandry used . The greatest difficulty concerning these words is , what this release was , which is expressed in the following verse thus , every creditour that lendeth ought unto his neighbour shall release it , he shall not exact it of his neighbour , or of his brother , that is , of any Israelite whatsoever , because it is called the Lords release , that is , because the Lord hath ordained it to be a year of release . Some Expositours hold that the release here enjoyned was an absolute acquitting and discharging of the debt for ever ; onely they adde that they were bound thus to forgive the debts of the poore onely , and that therefore it is added , vers . 4. save when there shall be no poore among you , intimating that of the rich they might require what was owing them . But on the other side many of the best Expositours hold that it is onely meant of a not exacting that year the debts that were owing them ; and that because , vers . 8. the people are commanded to lend to their poore brethr●n , notwithstanding this law , even when the year of release was near at hand ; and it were strange that it should be called lending when they knew that immediately at the year of release their debt should absolutely be acquitted and made void . And indeed because the Hebrew word , here translated a release of debts , may be rendred a remission , or , intermission , and is the same that is elsewhere used , to wit , Exod. 23. 11. where speech is of the land that it should be let rest or intermitted from tillage , that being onely for the seventh year , it cannot be gathered from this word that they were to give an absolute release of their debts for ever , but onely that they were not to exact them this seventh year , and that because there was neither sowing nor reaping nor other works of husbandry that year , and so the poore had not such means to pay their debts as in other years . However as in regard of the Sabbath-rest of this year ( of which see the note upon Exod. 23. 11. ) so also in regard of this release of debts at that time , this year was a figure or type of that acceptable year of grace , which brought us a release of our sinne● ( which are called our debts , Matth. 6. ●● . ) by and through Christ our Saviour , and whereby we also are taught to put 〈…〉 ●e bowels of mercy , forbearing one another , and forgiving one another , &c. 〈…〉 ●2 , 13. Vers . 3. Of a foreiner thou mayest exact it again . ] The foreiner here intended , of whom they might exa●t their debts , notwithstanding the year of release , is by some thought to be every stranger of another nation , yea though he were a proselyte : but others think it is meant onely of those strangers that had not embraced the true rel●gion ; and so indeed this law did the more fully represent that spirituall release , whereof it was intended to be a figure or type , in that none can have any share in this great priviledge of the remission of sinnes that are alien● and strangers from the commonwealth of Israel , that is , none but those that are true members of the Church , and Christians indeed . Vers . 4. Save when there shall be n● poore among you . ] This ( according to our translation ) is added as an exception , that unlesse their debters were poo●e they were not bound to forbear the debt . But the other translation , which is in the margin of our Bibles , seem● the best , To the end that there be no poore among you ; and so it is added as a reason of the former law , to wit , that there might not be through exacting of debts any man brought to extreme poverty . For the Lord shall greatly blesse thee , &c. ] These words contain a reason that may induce them thus to shew mercy in not exacting their debts at the year of rel●ase , namely , because if in this and other things they were obedient to Gods laws , the Lord would so abundantly blesse them , that they sho●ld be well able thus to forbear the exacting of their debts , and it should be no prejudice at all to th●m . Vers . 12. And if thy brother , an Hebrew man or an Hebrew woman , be sold unto thee , and serve thee six years , &c. ] Which they usually did , unlesse the year of Jubile happened in the mean time , Levit. 25. 40 , 41. concerning which see the notes upon Exod. 21. 2. for this is not here added as a priviledge of the year of release , but as another act of mercy agr●eable to that before enjoyned concerning the remitting of debts every Sabbaticall year : for indeed , how should the setting free of servants be made one of the great priviledges of the year of Jubile , if the like had been done every seventh year , which was the year of release ? or to what purpose had it been to prescribe that no Hebrew servant should serve above six years , as is appointed Exod. 21. 2. if they could never serve six years , unless● they began their service immediately after the year of release , and that because otherwise when their release came they must be set ●●ee . Vers . 15. And thou shalt remember that thou wast a bond-man , &c. ] The Israelites bondage in Egypt , and the Lords delivering them , is often pressed upon them , to make them ●●ew mercy to their servants , and to set them free at the time appointed ▪ of God , both because the remembrance of our own miseries doth naturally incline mans heart to take pity of those that are in the same condition , and likewise because it must needs be acknowledged fitting that men should imitate the mercy and compassion of God. But b●sides ▪ there is covertly a hint given of a further matter , to wit , that ●s they were not sent empty away out of their bondage in Egypt ▪ but came away thence with much of the riches of Egypt , so they should not send away their servants empty when they set them free , but should give them liberally of that they had , which was the thing enjoyned in the foregoing verses . Vers . 16. And it shall be if ●e say unto thee , I will not go aw●y s●om thee , &c. ] S●e the note upon Exod. 23. 6. and Levit. 25. 40. Vers . 17. And als● unto thy maid-servant thou shalt do likewise . ] Because this follows so immediately upon that which went before concerning the boring of the ear of that man-servant which refused to be set free at six years end , there●ore many Expositours hold ( and most prob●bly , there being no other place of Scripture that shows the contrary ) that even the ears of maid-servants were bored likewise , if they refused their freedome at the time appointed ; yet the Hebrews say that this clause , And also unto thy maid-servant thou shalt do likewise , hath onely reference unto that which was said in the ●ormer verses concerning the setting free of their men-servants at six years ●nd , and the gifts they should give them when they set them free , to wit , that herein to their maid-servants they should do likewise . Vers . 18. For he hath been worth a double hired servant to thee , &c. ] Not because of the hard service he hath done above the service of an hireling , as some think ; for by the law Hebrew servants might not be u●ed like slaves , but like hired servants , Levit , 25. 39 ▪ 40. but because hired servants had great w●ges , besides meat and drink , &c. which servants that were sold had not , in regard whereof amongst us the service of an appr●ntice is counted more prositable then that of journeymen or hired servants ; and some adde also because hired servants did us●ally serve for three years , which they ground upon that , Esa . 16. 14. Within three years , as the years of an hireling . Vers . 20. Thou shalt e●t it be●ore the Lord thy God year by ●ear , &c. ] I have formerly shown upon Deut. 12. 17. that there were certain firstlings ( which were not those firstling-males that did first open the matrice , and that were the Lords by that generall Law of the firs●-born , Numb . 18. 15. ) and that these might b● brought ●nto the Lord as p●ace-offerings , and so the owners and their housholds might eat of these before the Lord ; and of these therefore severall Expositours do understand this place . But yet because in the foregoing verse it is said of the firstling males here intended , Thou shalt do no work with the firstling of thy bullock , nor shear the firstling of thy sheep ; and this seems to imply that the firstlings here meant are those firstlings which were the Lords due so soon as ever they fell by that generall Law of the first-born , and therefore the owners had not power to reap any profit by them ; therefore others understand these words as spoken to the priests , Thou shalt eat it be●ore the Lord , — that is ▪ the priest , to whom God gav● all the firstlings of Isra●l as their po●tion : for as , say they , Moses spake all that went before in this chapter to the people of Isra●l , so here he continueth his s●eech in the same manner , though that he speaks were intended of the priests peculiarly , because he speaks to the whole body of Israel as one man , under whom the priests were also comprehended . Vers . 22. Thou shalt eat it within thy gates , &c. ] T●●t is , the priest , as above ; and that as common meat in their own private dwell●●gs ; or ●lse it is meant that the owner should redeem it , as any other unclean beast , a●d then eat it without scruple of conscience ; or it is spoken of those second so●t of firstlings , concerning which we may see what is noted , chap. 12. 17. CHAP. XVI . Vers . 2. THou shalt therefore sacrifice the Passeover unto the Lord thy God , of the flock and the herd , &c. ] Because of the Passeover , here enjoyned to be sacrificed , it is said , that it must be of the flock and the herd , it cannot be meant of the Paschall-lamb which was killed on the fourteenth day of this moneth at even : but either by the Passeover we must here understand joyntly both the Paschal-lamb and those other sacrifices which did accompany the eating of the Paschal-lamb , which were of sheep or bullocks , as namely those enjoyned Numb . 28. 19. &c. and such other as men would voluntarily bring , an example whereof we have 2. Chron. 35. 7 , 8 , &c. or else by the Passeover is here meant the feast of the Passeover , and then thus the words must be understood , Thou shalt sacrifice the Passeover , that is , Thou shalt celebrate the Passeover with sacrifices of the flock and of the herd , &c. Vers . 3. Seven dayes shalt thou eat unleavened bread therewith , even the bread of affliction , &c. ] That is , the bread which is a memoriall of your afflictions in Egypt ( as being usually the bread of those that lived in affliction and poverty ) and of your hasty coming out from thence , before your bread had time to be leavened , concerning which see the note upon Exod. 12. 15. Vers . 4. And there shall be no leavened bread seen with th●e in all thy coasts seven dayes . ] As they might not eat any leavened bread all the time of this feast , so neither might they suffer any leaven to be in their houses , to wit , to make it the surer that they might not be tempted to eat of it , or to use any leaven in the bread which they baked . Neither shall there any thing of the flesh , which thou sacrificedst the first day at even , remain all night untill the morning . ] This must needs be meant of the flesh of the Paschal-lamb , which was killed at the end of the foureteenth day , and was to be eaten all of it that night following before the morning of the fifteenth day , or else the remainder of it was to be b●rnt in the fire ; concerning which see the note upon Exod. 12. 10. For though the Paschal-lamb was not prope●ly a sacrifice , b●cause no part of it was offered upon the altar ; yet considering that it was killed to the honour of God , and as a type of Christ , the Lamb of God that takes away the sinnes of the world , it needs not seem strange ▪ that here it is said to be s●crificed . Vers . 5. Thou mayest not sacrifice the Passeover within any of thy gates , &c. ] That is , not in any town or city save onely in Jerusalem ▪ where Christ our p●schallamb was sacrificed for us . And indeed , after God had c●osen that to be the place of his publick worship , they did onely eat the Passeover there . See Luke 2. 41. but in any private house in Jerusalem they might both kill and eat the Passeover , Matth. 26. 18. onely their sacrifices which they offered at that ●e●st might o●ely be offered in the temple . Vers . 6. There thou shalt sacrifice the Passe●ver at even , at the going down of the sunne , at the season that thou camest forth out of Egypt . ▪ That is ▪ the very same day of the moneth Abib when thou camest forth ou● of Egypt , to wit , the ●oureteenth day of the moneth : or if these words , at the season that thou camest forth out of Egypt , have reserence to that which went before , at even , at the going down of the sunne , yet it must not be taken so as if the time of sunsetting were exactly the very ti●e when the I●raelites went out of Egypt ( for it is evident , Exod. 12. 29 , &c. that it was after midnight ere they had leave given them to go ) but onely that the night after that evening when they first eat the Passeover they went out of Egypt , and were then indeed p●eparing to be gone ; whence it was that they were appointed to eat the Passeover in such haste , the Lord having told them beforehand of that which sho●ld happen ▪ and had scarce leisure to make an end of celebrating that holy f●ast , because the Egypt●ans were so eager to have them pack up and be gone . Vers . 7. And thou shalt t●rn in the morning and go unto thy tents . ] That is , the morning after the feast o● unleavened bread was ended , which was kept seven dayes ; so that the ●ext words in the ●ighth verse , six dayes thou shalt eat , &c. are added to shew what morning this was that is here mentioned , to wit , the morrow ●fter the solemn assembly on the sev●nth day . Indeed some hold that the morning here mentioned must be the morning of the fiftee●th day , the morning after they had eaten the Passeover , which is altogether improbable , because the fifteenth day was a solemn festivall , and therefore it is not likely that liberty of travelling and leaving Je●usalem on that day was allowed them ; and because we shall still find that the people used to stay at Jerusalem all the seven dayes of this feast , which we may see , 2. Chron. 30. 21. and so in other place● . Vers . 9. Begin to number the seven weeks from such time as thou beginnest to put the sicle to the corn . ] Namely , to reap the wave-sheaf , the first-fruits of barley-harvest , which was on the sixteenth day of that moneth of●ered unto the Lord. See the note upon Le●it . 23. 10 , 11. Vers . 10. And thou shalt k●ep the feast of weeks unto the Lord thy God with a tribute of a freewi●●-off●ring , &c. ] ●his contribution or tribute of a ●●eewill-offering is neither the sacrifice appointed for the feast-day , Numb . 18. 27 , 31. nor the two loaves and sacrifices with them ▪ commanded Levit. 23. 17 , 20. for these were not voluntary offerings , but necessarily enjoyned ; over and besides them God here appointeth men voluntarily to bring unto him of their fruits what they could and would . Vers . 12. And thou shalt remember that thou wast a bondman in Egypt , &c. ] This is added , fir●● , to shew that this was the chief end of solemnizing this fea●t , to cause them with themselves to remember this their deliverance ; s●condly , as a motive to obey willingly both this and all other the commandment● of God ; thirdly ▪ as a motive to make them respect their servants and the poore strangers in this t●eir feast , as in ●he former verse he had appointed . Vers . 13. Thou shalt observe the feast of tabernacles seven dayes , after tha● thou ha●t gathered in thy corn and thy wine . ] S●e the note upon Exod. ●3 . 16. Vers . 18. Judges and officers ●halt thou make thee in all thy gates , &c. ] To wit , judges to give judge●ent , and of●icers to ex●cute the sentence of the judges : and because ▪ the places of ●●di●●tur● were usually in the gates of their towns and cities , therefore it is said , Judges and officers shalt thou make th●e in all thy gates ▪ Vers . 19. For a gift d●th blind the eyes of the wise , and pervert the words of the righteous . ] That is , it will make a wise man , that is able to judge between right and wrong , think and perswade himself that he doth right , when he doth manifest wrong , and it will make a good man pervert justic● even against his conscience , though in other things he makes conscience of his wayes . Vers . 21. Thou sh●●t not plant thee a grove of any trees near unto the altar of the Lord , &c. ] This Law the Isra●lites did afterwards many times break , as we may s●e , Judg. 3. 7. 1. Kings 14. 23. 16. 33. 18. 19. which was in them grosse idolatry ; and yet the Patriarchs did formerly worship God in groves , and that without sinne . S●e the note on Gen. 21. 33. CHAP. XVII . Vers . 1. THou shalt not sacrifice unto the Lord thy God any bull●ck , or sheep , wherein is blemish , &c. ] See the notes upon Levit. 22. 20 , 21. Vers . 2. If there be found among you within any of thy gates , &c. ] The summe of the law here delivered is this , That if any amongst them were sound guilty of idolatry in that they had worshipped either the sunne , or the moon , or any of the host of heaven , or consequently any other creature ( for these the most glorious of Gods creatures are onely mentioned to imply that much lesse might they worship stocks and stones , or any other creatures ) they must certainly be stoned to death , whether it were man or woman ( no pity must be shown to them for the weaknesse of their sex ) and the reason is implyed in this verse , because they had wrought wickednesse in the sigh● of the Lord , in transgressing his covenant : where we must note that idolatry is termed a transgressing of Gods covenant , not onely because it was ( as all other sinnes are ) contrary to Gods law , which they had covenanted to obse●ve and keep ; but also because therein men did openly as it were renounce God and th● true religion , and chuse themselves other gods whom they would serve , and therefore this was in a more speciall and ●minent manner a transgressing of the covenant . Vers . 4. And it be told thee , and thou hast heard of it , and enquired d●ligently , and behold , it be true , &c. ] This is added both lest in favour of any man th●y should slight a report brought unto them , and not carefully enquire of it ; and als● lest they should be too hasty to punish men upon uncertain reports . Vers . 7. The hands of the witnesses shall be first upon him to put him to death , and afterward the hands of all the people . ] The witnesses were to throw the first stones at them that were condemned to be stoned , which was t● make men the more afraid to bear false witnesse , and that because it was supposed that men would be afraid after good deliberation to have a hand in killing an innocent man , though in their wrath and fury they might speak that which might tend to the losse of his lise . But then afterwards all the people assembled were to have a hand in the ex●cution of him ▪ thereby to inure them to be servent and zealous in Gods cause against all those that should despise and disr●gard his laws . Vers . 8. If there arise a matter too hard for thee in judgement , between bloud and blo●d , &c. ] Her●●he I●ra●lites were taught what they were to do 〈…〉 question did ari●e concerning any cause that was brought before their Ju●ges and Magis●rates , in their severall towns and cities , which the magistr●tes ●●●re so●nd so hard that they made a doubt , or were of different j●dgement amongst t●●mselves , what to determine in it , as between bloud and bloud , that is , in ca●e of bloudshed , whether it were to be judged wilfull murder , or ▪ as we call i● , chance ▪ medley , and so in any other questionable cause , either concerning any plea about their est●●es ▪ or concerning any stroke given , or any other thing of the like n●ture ▪ ●o wit , that in this case they were to go up to the place which God should c●●se ( which was Jerusalem in after-ages ) and there resort to the pri●s●s , as expounders of the law , and to the judge , that is , the j●●ge● ▪ the civil Magi●trates , who were judicially to give sent●nce according to the ●●i●sts ●●po●ition of the law , that so by them the matter in question might be d●c●d●● : and o● this I conceive that is meant , 2. Chron. 19. 8 , 9 , 10. Moreover in J●rusalem di● Jehoshaphat set of the Levites , and of the priests , and of the chief of the fathers of Israel ▪ for the ju●gement of the Lord , and for controversies , when they returned to Jerusalem ▪ &c. and that they were appointed to go up unto Jerusalem with all such caus●● of great di●●icultie , not becaus● the supreme Magistrate ▪ the Judge or King of Ista●l , did alway●● reside there ▪ but either because this is meant of the Sanhedrim , which was their supreme Senate or Councel , consisting partly of pri●sts and partly o● civil Magis●rates , to whom all appeals were made , and did therefore alwayes abide at Jer●s●lem ; or else becau●e , if need so required , the high pri●st was to enquire of the Lord , and to answer them after the judgemen● of ●rim before the Lord , Numb . 27. 21. and therefore it is said here , vers . 9. that they should go un●o the priests , &c. and enquire , which may be m●ant of the high ●●i●sts enquiring for them of the Lord ; a priviledge which the Bishop of Rome cannot challenge for the bringing of all appe●l● to be sinally determined by him . Vers . 10. And thou shalt do according to the sentence which they of that plac● ( which the Lord shall choose ) sh●●●●●ew thee ▪ &c. ] Namely , bec●use their sentence was to be according to the La● o● God● vers . 11. and in c●●e of great difficulty to be proved so to be by ●●quiring of the Lord : for we must not think the people were bound to rest in their sen●●●ce , if it were clearly contrary to the law of God. Vers . 11. Ac●or●ing to the senten●e of the Law which they shall teach thee , &c. ] Here is methinks a manise●t di●●e●ence betwixt that which the pri●st was to do , and that which the Judge was to do : the priests office being m●an● by t●aching the sentence of the Law , that is , giving the interpretation of it ; and the J●dg●● by telling them the judgement , that is , giving judgem●nt accordi●g to that which the priest had delivered to be the meaning of the Law. Vers . 12. And the man that will do p●●s●mptu●usly , and w●ll not ●ear●●n unto the priest , — or unto the judge , even that man shall die , &c. ] Death is appointed to be inflicted upon him that would not he●●ken to the p●iest , expounding the Law , or the judge , passing sentence accordingly , to wit , if he p●esu●●●●ously and stubbornly opposed their judgement , though they proved it never so cl●arly o●t of the Law , or especially if the priest had ●nquir●d of the Lord , Vers . 14. When thou art come unto the land , which the Lord thy God giveth thee , — and shalt say , I will set a King over me , &c. ] This is said , not as in allowance of their changing the government by judges , which he had erected amongst them , especially upon this ground , because they would be like other nations ; but onely foretelling what they would do , and thereupon prescribing certain Laws to prevent greater mischiefs in erecting of a Monarchy amongst them . Vers . 15. Thou shalt in any wise set him King over thee whom the Lord thy God shall choose , &c. ] The Lord here gives them two rules , to which they should be bound when ever they should desire to have a King to reigne over them : The first is , That they should onely make such a one king as God should choose ; which was accordingly observed partly in Saul , but fully in David , and in his progeny too , in that it was of Gods ordaining that his posterity should successively inherit the kingdome : and this was thus appointed , because the Kings of Judah were to be types of Christ ; who was chosen of God to be the great King of Israel , Psal . 2. 6. I have set my King upon my holy hill of Sion . The second is , That they might onely choose one from amongst their brethren to be their King : and this was , first , because such a one was likeliest to love them , and to be beloved by them , and to rule over them with the more equity and gentlenesse ; and secondly , lest a stranger of another nation should bring in strange Laws and customes , yea and corrupt their religion too ; and thirdly , to signifie that their promised Messiah , the Lords Anointed , was to be the seed of Abraham according to the flesh , even one of their own nation . Vers . 16. But he shall not multiply horses to himself , &c. ] That is , excessively , even beyond that which reasonably the state of a King may require : and this the Lord gives in charge concerning the Kings of Israel , first , to teach both the King and the people to put their sole trust and confidence in God , and not to rely on any outward strength of horses and chariots , which men having abundance of such military forces are prone to do ; secondly , that they might not hereby be exalted and puffed up in their minds , even to the despising and perhaps the oppressing of their brethren ; and thirdly , that they might not , to maintain the excessive charge hereof , be burdensome to their subjects : & herein therefore we may well think that Solomon did not keep so close to the rule of Gods word as he ought to have done , in that he had fourty thousand stalls of horses for his chariots , and twelve thousand horsemen , 1. Kings . 4. 26. as likewise in that he fetcht his horses out of Egypt , 2. Chron 1. 16. which is expressely also forbidden here , He shall not multiply horses to himself , nor cause the people to return to Egypt to the end that he should multiply horses ; and that not onely because Egypt of all the neighbouring countreys was most famous for horses , whence is that , Esa . 31. 3. The Egyptians are men and not God , and their horses flesh and not spirit , but a so to imply that one reason why the Lord forbad their having so many horses was , lest they should go down into Egypt to procure themselves horses . For as much as the Lord hath said unto you , Ye shall henceforth return no more that way . ] That is , ye shall no more return to Egypt : for it was not their returning to Egypt by the same way they came from thence that was forbidden them , but generally all going back to Egypt ; yea , though they w●nt thither , not to dwell and sojourn there , but onely for trade and merchandise ; for so much this place seems to imply . The reason of this law seems to have been , first , that hereby they might be kept from being corrupted there by their idolatry and other foul sinnes , and from making any wicked leag●e or confed●racy with them ; and secondly , that hereby they might be ta●ght with such thankfulnesse to rem●mber their former del●verance from the bondage they endured in that land , as to abhorre the very thought of their going thither again , lest that should seem a contempt of their former escape thence , & an unthankfull forgetting that gloriou● deliverance . The greatest ▪ difficultie in these words is , what prohibition this is , and when given , whereof Moses here speaks , The Lord hath said unto you , Ye shall henceforth no more return that way . But for this we must know , first , that though this charge w●re no where formerly given in expresse words , yet it was sufficiently implied , in that God had told them often that he had brought them out of Egypt to plant & se●tle them in the land of Canaan ▪ and that he had so sharply rebuked them when ever they had made any mention of going back into Egypt ; and secondly , that these words may be understood of this charge now at present given them . The Lord hath said unto you , Ye shall henceforth return no more that way , that is , the Lord hath commanded me now to say this unto you , &c. Vers . 17. Neither s●all he multiply wives to himself , that his heart turn not away . ] By this God allows not Princes to have more wives then one ▪ so they took not too too many ; no more then the forbidding of perjury allows all swearing when that is true which we swear : onely God pitcheth upon the greatest sinne , and that whereto kings were usually enclined , who were wont to abuse their power in marrying all that pleased them , though never so many ; and a reason is added why the King might not marry so many wives , to wit , that his heart turn not away , namely , from the Lord unto the pleasures of life , or unto other Gods ( in case he should amongst others marry any idolatrous wives ) as it fared with Solomon , 1. Kings 11. 4. This as the chief reason is expressed in the law , yet withall we may well conceive that God had respect also herein to the ease of the people , that the Kings having so many wives and children by them , who must be kept after the state of Queens and Princes , might not increase the burden of their taxes and impositions . Neither shall h● greatly multiply to himself silver and gold . ] That is , too too excessively . Princes above all men have need of a full treasure , and therefore the Kings of Israel are here allowed a moderate care herein : But withall the Lord forbids them a boundlesse desire and endeavour to heap up riches , and that lest such an excessive greedinesse after riches should make them either oppresse the people , and heap up gold and silver by rapine and unjust exactions , or be exalted in their minds because of their great wealth , as indeed it is usually with men that have such a mighty masse of riches , Give me not riches ( saith Agur , Prov. 30. 8 , 9. ) lest I be full , and deny thee , and say , Who is the Lord ? Vers . 18. He shall write him a copie of this law in a book , out of that which is before the priests , the Levites . ] The originall book of the law was kept in the Sanctuary ▪ Deut. 31. 26. Take this book of the Law , and put it in the side of the ark of the covenant of the Lord your God , that it may be there for a witnesse against thee , 2. Kin. 22 ● . And Hilkiah the high priest said unto Shaphan the scribe , I have found the book of the Law , in the house of the Lord. Here therefore God appoints that the King must not onely have a copie of this book , but also that he must either write it himself , or cause it to be purposely written for him out of the originall copie , both that it might be perfect , and also that receiving it immediately from the Priests and Levites , he might take it , as it were , out of Gods hand , and might be the more carefull to observe and obey it in every particular , both for the ordering of his own life , and for the government of the people . CHAP. XVIII . Vers . 3. ANd this ●hall be the priests due from the people , from th●m that offer a sacri●ice , &c. ] Besides all other things , which being the Lords right by his Law he hath given to the priests and Levites . They shall give unto the priest the shoulder , and the two cheeks , and the maw . ] The wave-breast , mentioned elsewhere , is here left out , and that , as I conceive , because it is comprehended under the shoulder , to which it is joyned in the sheep , both being parts of the fore-quarter . But withall the maw and the two ●heeks , added here , are no where else mentioned ; the reason whereof may well be conceived to be this , because elsewhere the Lord onely prescribes what part the priests should have of the sacrifice , and the two cheeks and maw were no pa●t of the sacrifice , or holy things , but cut off before and given to the priests , and not so much as waved or heaved before the Lord. Vers . 5 ▪ For the Lord thy God hath chosen him out of all thy tribes , to sta●● to minister in the name of the Lord ▪ &c. ] It is said of the p●iests here that they did minister in the name of the Lord , either because they performed the service of the priesthood by command and a●thority received from the Lord ▪ or rather because they performed it to the Lord , as the duties of his worship and service which he required of them . Vers . 6. And if a L●vit e come from any of thy gates out of all Israel ▪ &c. ] The summe of this Law is this that w●enever any of the tribe of Levihad a desire to come and serve in the tabe●nacle or temple , they should be admitted to live of the holy things there ▪ ●v●n ●s the rest that did at times serve in that place . The priests and Levites , we know , had severall cities given them throughout the land of Israel ▪ where th●y had ●●●ir constant abode , and did there instruct the people ▪ and performed such other duties as belonged to their places ; and so the service of the tabernacle and temple was performed by those that from th●ir ssverall cities went up in their tu●ns to do the service of that place ( for from the first I conceive there was some order observed for thi● , though by David afterward this was mor●●xactly co●trived , when they were divided into foure and twenty courses , 1. Chron. 23. ) Now therefore here order is taken that if any of that tribe , whether priest or ordinary Levite , had a desire to go ●p and serve in the house of God voluntarily , when it wa● not his course , or happely to spend the whole remainder of his life in that service , 〈◊〉 should then be admitted to do the service of the house , and should have his share of the holy things even as other his brethren had , whose course it was at that time to attend upon that service . Vers . 8. They ●hall have like portions to cat , beside that which come●h of the sale of his patrimony . ] That i● , though he have something whereon to live which cometh in of the sale of his patrimonie , he shall for all that have a like portion to eat of the holy things as other his brethren have that do the service there in their severall courses . But what is meant here by that which cometh of the sale of his patrimonie ? I answer , some hereby mean the money which the Israelites , which dwelt far off from the tabernacle or temple , brought with them when they came thither , and was raised of their holy thi●gs which they sold at home , according to that Law , Deut. 14. ●4 . 25. and ●hat it is enjoyned here , that of this these that thus went up to the tabernacle or temple should have their share as well as of other the holy things : others again hereby understand that which was raised of his portion of the tithes paid to the Levites , in the place where he had his dwelling , which they say he was to enjoy , and yet was to have no lesse share in the holy things of the temple when he went up to serve there . But neither of these I conceive can be meant here , because this place speaks not of such things as were the patrimony of the Priests and Levites in generall , but of that mans peculiar patrimony which should thus voluntarily go up to serve at the altar ; which therefore doubtlesse was such moneys as came in of the sale either of those houses which were his portion and patrimony in the cities of the Levites , or of any other estate that was left him by his father : and so the meaning of this place is , that notwithstanding any such private estate that the Levite had , yet if he went up to serve in the temple he must live of the holy things of the temple , as others did . Indeed considering that the Levite might redeem his house , which he had sold , at any time , Levit. 25. 32. it was not fit that he should be disabled to do this by spending his money upon his own maintenance . But however if of singular devotion to the service of the Sanctuary he should go up extraordinarily to serve there , God would have such an one live of the altar and not be put thereby to spend his own private estate whatever it were . Vers . 10. There shall not be found among you any one that maketh his sonne , or his daughter to passe through the fire . ] See the note upon Lev. 18. 21. Or that useth divination , or an observer of times , &c. ] By one that useth divination , is meant one that foretelleth things to come , Mich. 3. 11. The prophets thereof divine for money ▪ and by an observer of times is meant such as by observing constellations , &c. ●id pronounce some dayes lucky and some unlucky , and undertake to tell men their fortune . The diviners were carried much by inward motions , these last by outward observations in the creatures . So also by a Necromancer , vers . 11. is meant such as by raising the dead did enquire after secret things . Vers . 13. Thou shalt be perfect with the Lord thy God. ] That is , tho● shalt keep thy self intirely to him , and not seek unto any other for help ; thou shalt in these things before spoken of , as in all other things , keep thy self exactly to what thy God hath enjoyned thee , and not defile thy self with any of these abominations practised amongst other n●tions . Vers . 15. The Lord thy God will raise up unto thee a prophet from the midst of thee , &c. ] The heathens , that used these unlawfull arts , made account that God did by these means reveal himself to them , and deemed such high knowledge a high degree of their happinesse : lest therefore the Israelites should think much that they were debarred of this , the Lord tells them here that he would by prophets raised up to them from amongst their brethren as fully inform them concerning all things necessary for them to know , as if God should come down to them out of heaven . I doubt not indeed but this which is here spoken is meant first and principally of Christ ; for the Apostle Peter saith expressely that this was fulfilled in Christ , Acts 3. 22. For Moses truly said unto the fathers , A Prophet shall the Lord your God raise up unto you , of your brethren like unto me ; him shall ye hear in all things whatsoever he shall say unto you ; and with respect to this place that seems ●o have been spoken by Philip , John 1. 45. Philip findeth Nathanael , and saith unto him , We have found him of whom Moses in the law , and the prophets did write , Jesus of Nazareth the sonne of Joseph ; and that by Christ , John 5. 46. Had ye believed Moses , ye would have believed me : for he wrote of me . But withall I see not how we can exclude the other Prophets between Moses and Christ , the drift of these words being manifestly this , to shew that they should have no cause to seek to enchanters and diviners , because God would still raise them up Prophets to reveal his will unto them : and how could this be a stay to them , if it were meant onely of Christ , who was not sent unto them above one thousand and foure hundred years after this ? therefore I think it must be understood principally of Christ , as the onely Prophet of his Church , but withall inde●initely of all the Prophets as subordinate to Christ , sent from him and inspired by him . The Jews indeed understand it not commonly of the Messiah , but of another notable Prophet besides , like unto Moses , which was to be sent to them , John 1. 25. But herein they were grossely deceived : for it is evident by those places , Acts 3. 22. and 7. 37. that Christ was the Prophet here principally meant , though other Prophets are al●o comprehended , as is before said . As for that clause , a Prophet like unto me , though the Prophets afterwards sent to Israel were not equall to Moses , Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses , whom the Lord knew face to face ; yet they were like him , men sent from God as he was , raised up from amongst their brethren as he was , and this is here chiefly intended , ( see vers . 16. According to all that thou desiredst of the Lord thy God in Horeb , in the day of the assembly , saying , Let me not hear again the voice of the Lord my God , neither ▪ let me see this great fire any more , that I die not ) and so was Christ , a high priest taken from among men , Hebr. 5. 1. yea like him and above him : for first , as Moses was as a Mediatour betwixt God and the people , Deut. 5. 5. I stood between the Lord and you at that time , to shew you the word of the Lord ; for ye were afraid by reason of the fire , and went not up into the mount ; so was Christ , Heb. 8. 6. But now hath he obtained a more excellent ministrie , by how much also he is the mediatour of a better covenant , which was established upon better promises : secondly , in excellen●y : of Moses it is said , Numb . 12. 6 , 7. And he said , Hear now my words : If there be a Prophet among you , I the Lord will make my self known unto him in a vision , and will speak unto him in a dream ; My servant Moses is not so , who is faithfull in all mine house ; and so of Christ , John 1. 17 , 18. For the law was given by Moses , but grace and truth came by Jesus Christ. No man hath seen God at any time , the onely begotten sonne , which is in the bosome of the Father , he hath declared him . Thirdly , in faithfulnesse : for so it is said of Christ , Heb. 3. 2. Who was faithfull to him that appointed him , as also Moses was faithfull in all his house ; yea and above Moses , vers . 5 , 6. And Moses verily was faithfull in all his house as a servant , but Christ as a sonne over his own house . Fourthly , in that as Moses brought them the law from God , so Christ the Gospel out of his Fathers bosome . Fifthly , in signes and wonders : for Christ was a prophet mightie in deed and word , Luke 24. 19. as Moses also was ; yea more mightie , John 15. 24. If I had not done among them the works which none other man did , they had not had sinne . And sixthly , as Moses carried the Israelites from their bondage in Egypt to the land of Canaan , so Christ delivered his people from their spirituall bondage , and opened heaven for them , John 6. 40. And this is the will of him that sent me , that every one which seeth the sonne and believeth on him , may have everlasting life . Vers . 18. And will put my words in his mouth , and he shall speak unto them all that I shall command him . ] This is meant of the faithfulnesse of those Prophets which God would send unto them ▪ to wit , that they should deliver whatever God gave them in cha●ge , and nothing but that which he should put into their mouthes . But most eminently was this verified in Chri●t , when he came to preach the Gospel unto men ; for those words of eternall life were the words which God here saith he would put into his mouth , and which accordingly he faithfully delivered to the people , All things that I have heard of my Father I have made known unto you , John 15. 15. Vers . 19. Whosoever will not hearken unto my words which he shall speak in my name , I will require it of him . ] That is , I will punish him for it : and so indeed God did alwayes severely punish those that would not hear his Prophets . But principally this was fulfilled upon the Jews , who would not hearken to the words of Christ , when God destroyed the city and the Sanctuary , as was prophecyed , Dan. 9. 26. and poured upon the people his uttermost wrath , 1. Thess . 2. 16. Vers . 22. When a Prophet speaketh in the name of the Lord , if the thing follow not , nor come to passe , that is the thing which the Lord hath not spoken . ] That we may rightly understand the rule here given for the discovery o● false p●ophets , we must note two things : first , that it must be understood onely of such ●redictions of prophets wherein they foretold some strange and miraculous thing tha● should come to passe , as a proof that they were truly sent from God ; for if these indeed cam● not accordingly to passe , the people might be sure that they were false prophets ▪ and that God had no● sent them . But now in other predictions , as in foretelling some judgement or blessing that should befall men , that which they foretold mig●t not come to passe , and yet they that foretold these thi●gs might be the true Prophets of God for ●ll that ; for thus we know it was with the Prophet Isaiah , when he told Hezekiah that he should die of his sick●●sse , 2. Kings 20. 1. and with Jonah , when he prophecyed that after fourty dayes Niniveh should be destroyed , Jonah 3. 4. and the reason of this is , because in all such predictions the people migh● know , judging thereof by the known rule of Gods word , that these were conditionally foretold , though the condition were not expressed , and therefore that in case they repented God would not inflict the evil denounced against them , and in case they were not obedient unto God , he would hold back the blessings promised : and secondly , that though the not accomplishing of signes foretold be made here a sure mark of false prophets , yet we must not hence in●erre that on the contrary when signes foretold did accordingly come to passe , that was an infallible proof of true prophets : for if they taught any thing contrary to the written word touching matters of faith and of the worship of God , the people were to hold to the written word , and not to believe them , but to punish them as false prophets , though they did confirm their sayings , that did indeed come to passe , as they were before taught , Deut. 13. 1 , 2. &c. But the prophet hath spoken it presumptuously . ] To wit , because he did so boldly foretell that such a thing should come to passe having no warrant for it from God , & withall because it was indeed a high degree of arrogancie to father his fancies & lies upon the God of truth , saying that God had said that which he had not spoken . Thou shalt not be afraid of him . ] That is , though he boast never so much of the certainty of that which he saith , and that indeed God hath sent him ; and though he threaten in never so horrible a manner all the curses he can devise if you do not believe him , yet thou shalt not be afraid of his brags and threatnings , nor fear to put him to death , as God hath appointed . CHAP. XIX . Vers . 2. THou shalt separate three cities for thee in the midst of thy land , &c. ] That is , in the heart of the land : for the land being divided into three parts , in the middest of each of these partitions was a citie of refuge chosen . Moses had himself already assigned them three cities of refuge in the land without Jordan , which they had already vanquished , Deut. 4. 21. and now he gives order that when they had possessed themselves of the land of Canaan within Jordan , they should there also set apart three cities of refuge more . Vers . 3. Thou shalt prepare thee a way , &c. ] That is , thou shalt so order it , that from all parts of the countrey round about these cities of refuge , there be a direct , plain , fair high-way or causey leading to those cities , and such as either by the breadth and fairnesse of the way , or by marks set up purposely to distinguish it from others , may be known to be the wayes leading to those cities of refuge , to the end the man-slayer may not be hindered or incumbered by the uncertainty or foulnesse of the way , but may speedily flie thither , and so be safe . Vers . 4. Who so killeth his neighbour ignorantly , &c. ] The persons here mentioned , that were to enjoy the priviledge of the cities ofrefuge , are onely such as killed a man unwittingly , by chance-medly , as we usually call it : but by the rule of proportion we may probably conceive that the like priviledge was afforded to him that killed a man merely in his own defence , when he had no quarrell with him , but onely sought to secure his own life . Vers . 5. As when a man goeth into the wood with his neighbour to hew wood , and his hand fetcheth a stroke , &c. ] And so strikes with all his might , not fearing nor suspecting any evil that should be done thereby . Vers . 6. Lest the avenger of the bloud pursue the slayer while his heart is hot , and overtake him , because the way is long , &c. ] This last clause , because the way is long , sheweth that this verse follows as depending on the third verse ( the other two being inserted as it were by way of parenthesis ) and is added to shew thereason why they were appointed thus to chuse the cities of refuge in three severall divisions of the land , namely , left if the man tha● killed one ignorantly had too farre to flie ere he could come to a city of refuge , the avenger , because of the length of the way , should overtake him before he could get thither . Vers . 8. And if the Lord thy God inlarge thy coast , &c. ] It is questioned by Expositours of what inlarging their coasts this is meant : and because it is said , chap. 7. 22. that they should not drive out the inhabitants of the land of Canaan at once , but by little and little , therefore some understand this of their full possessing of the land of Canaan , to wit , that however they did at first onely set apart three cities of refuge in the land within Jordan , yet if afterwards they came to possesse the whole land of Canaan , they should then separate three cities of refuge more therein . But first , because they never did separate six cities of refuge more within Jordan , no not when they had the fullest possession of the land ; and secondly , because those three cities that were separated within the land , to wit , Kedesh , and Shechem , and Hebron , were situated in equall divisions proportionably according to the full extent of the land of Canaan , therefore it is no way probable that God ever enjoyned them to have six cities of refuge in the land of Canaan within Jordan . Others again think that in these words , Moses speaks onely of three cities more that were to be added besides those three without Jordan , to wit , those three above mentioned which Joshua separated , Josh . 20. 7. and so conceive that no other inlarging of their coasts is here meant , but onely the adding of the land of Canaan to that they had already ▪ gotten without Jordan . But because it seems evident that the charge which Mose● gave before , vers . 3. and vers . 7. for separating three cities in the midst of their land , could not be meant of the three cities of refuge without Jordan , which he had already separated , chap. 4. 41. and yet now he speaks of three cities more , vers . 9. that were to be separated , if the Lord should inlarge their coast , therefore I think the meaning of this place must be , that if the Lord should inlarge their coast , to wit , by giving them the land promised , from the river of Egypt to the great river , the river Euphrates , Gen. 15. 18. that then they should separate three cities of refuge more , to wit , besides those before enjoyned in the midst of the land of Canaan they were now to enter upon ; and that the reason why these were never separated was , because by their sinnes they lost the benefit of this promise , the Lord never so farre inlarging their coasts . Vers . 14. Thou shalt not remove thy neighbours land-mark , &c , ] It may be not improbably conceived , that this law against removing of land-mark● is here inserted together with those concerning bloudshed , because this injury of removing land-marks was like to be a dangerous occasion of quarrels and bloudshed amongst them . Vers . 15. One witnesse shall not rise up against a man for any iniquitie , &c. ] That is , the testimonie of one man , rising up as a witnesse against another , shall not be admitted as sufficient to prove the crime laid to his charge , and to cause him to be condemned for it : and indeed though two or three witnessesmay accuse a man falsely , yet because it is not so likely that two or three should so combine against a man , as that one alone should accuse him falsely ; and withall there would be more hope of discovering the falsehood of two or three witnesses so combining together , by examining them singly apart by themselves , therefore God allowed no man to be condemned under lesse then the testimonie of two or three witnesses . Vers . 17. Then both the men between whom the controversie is shall stand before the Lord , &c. ] Both the men , that is , the partie accused , and the party accusing , so that here is but one witnesse mentioned , which makes some conceive the case for which direction is here given to be this , When there comes in but one witnesse against a man , and takes an oath concerning some evil done by him , and the party accused denies that which is laid to his charge , and complains that he hath born false witnesse against him , what shall be done in this case ? I answer , the order which the Lord gives here when the case stands thus , is this , Because it is a very hard thing to find out here whether the witnesse speak truly or falsely , therefore for his greater terrour , and to make him take heed what he sayes , the Judges were to bring him into the place which God should chuse , and to set him before the Ark or Sanctuary , and there to examine him as in Gods presence , and accordingly , to punish him if they found him false ; and happely if they could not find it out by examination , the priest was then to enquire of the Lord according to that , 1. Kings 8. 31 , 32. If any man trespasse against his neighbour , and an oath be laid upon him to cause him to swear , &c. But because it is expresly said before , that the testimoni● of one man rising up as a witnesse against another was not to be admitted in judgement , vers . 15. therefore others , and I think most probably , conceive the law ●ere given to be this , that in case two or more witnesses did rise up against a man , and onely one of them spake home to the proof of that the accused partie was charged with ▪ if here the party accused did alledge that this man bare false witnesse against him , that then the Judges were to search out the matter in the way here enjoyned before the Lord : yet withall the like by consequence was to be done i● case the party accused did accuse all the witn●sses of bearing false witnesse against him . Vers . 21. Life shall go for life , eye for eye , &c. ] That is , such punishment as should have been infli●ted on the party accused , had he been found guilty , according to that law , Exod. 21. 23. the ●ame shall be inflicted on him that bare false witnesse against him , to wit , by the civil Magistrate . Indeed the Pharisees in Christs time expounded this of private revenge , namely that private person might take life for life , eye for eye , tooth for tooth , &c. and this is that which our Saviour condemnes , Matth. 5. 38 , 3● . Ye have heard that it hath been said , An eye for a● eye , and a tooth for a tooth ; But I say unto you , that ye resist not evil , &c. CHAP. XX. Vers . 5. WHat man is there that hath built a new house , and hath not dedicated it . ] Or initiated it , that is , that hath not taken possession of it , and begun to use it ; which was wont to be done with solemnity of feasting , praying ▪ and singing of Psalmes , as we may see by the title of the thirtieth Psalme . Let him go and return to his house , &c. ] That is , he may be gone if he will. In this and the following cases this liberty was granted them , first , lest they should go forth to battels unwillingly and timerously , not having any courage to fight the Lords battles ( see vers . 8. ) and secondly , because even the light of reason teacheth men to shew compassion in this kind , and not suddenly to take off men from those comforts which they have long laboured for , just when they are at last entring upon the fruition of them , which is threatned as a curse , chap. 28. 30 , Thou shalt build a house and shalt not dwell therein ; and thirdly , that this priviledge might encourage men to build houses , and plant vineyards , &c. which was good and profitable for the common-wealth . Vers . 6. And what man is he that hath planted a vineyard , and hath not yet eaten of it , &c. ] The Hebrew word signifieth , and hath not made it common , that is , such as himself and others might eat of it ; and the ground of this expression is , because they might not in the land of Canaan eat of the fruit of any trees they had planted till they had consecrated the fourth years fruit unto the Lord. The fruit of the first three years was lost as uncircumcised , the fourth years fruit was holy and to be given to God , and then the fruit of the fifth year was fre● for the owner and others to eat , concerning which see the note upon Levit. 19. 23. Vers . 8. What man is there that is fearfull and faint-hearted ? let him go and return ▪ &c. ] By this the Lord taught his peopl● how much he dislikes a timerous and cowardly spirit in those that serve him , that so they might strive to have faith in him , and in all straits to be secure and confident in his protection . Vers . 9. They shall make captains of the armies to lead the people . ] That is , they shall order the battel , and appoint every captain in his place to lead the severall companies of souldiers ; for we must not think that captains were now first chosen , when they were come nigh unto the battel , as it is said above vers . 2. and that they had marched so farre already without leaders . Vers . 10. When thou comest nigh unto a citie to fight against it , then proclaim peace unto it . ] To wit , any citie out of the land of Canaan . Indeed the Hebrews say that they were to proffer peace even to the inhabitants of Canaan . B●t because first , they were expressely charged utterly to destroy the inhabitants of Canaan , to the end they might dwell in their room & might not be ensnared by their dwelling amongst them ; and secondly , we do not reade that ever Joshua tendered peace to ●ny of the cities , though it be mentioned as a strange thing , and a s●gne of Gods hardning their hearts , that never any of those people did of their own accord crave peace , save the Gibeonites onely , Josh . 11. 19. There was not a citie ●hat made peace with the children of Israel , save the Hivites , the inhabitants of Gibeon ; all other they took in battel ; yet we never find that there was peace proffered them , and it seems that the Gibeonites did therefore seek it by craft , because otherwise they saw it would not be granted them ; and thirdly , it is expressely noted as a fault in the Israelites , Judges 1. 28. that they put the Can●anites to tribute , and did not utterly drive them out ; therefore this is onely to be understood of such cities as they should besiege that were not of the cities of the land of Canaan . Vers . 13. And when the Lord thy God hath delivered it into thine hands , &c. ] That is , when through Gods assistance thou hast taken it by force and assault . Vers . 15. Thus shalt thou do unto all the cities which are very farre off from thee , which are not of the cities of these nations . ] But these must neither have peace offered them , nor must their women and little ones and cattel be spared when their cities are taken by force ; for the following reason doth manifestly exclude them from both these favours , vers . 18. That they teach you not to do after all their abominations , which they have done unto their Gods , so should you sinne against the Lord your God. Vers . 19. Thou shalt not destroy the trees thereof , &c. ] That is , fruit-trees wherewith the land cannot be suddenly stored again , these might not be cut down , no not for their use in the siege . I do not think that it was unlawfull to cut down a fruit-tree when necessitie required it , onely the Lord teacheth them to take heed that in their rage they did not so waste the land as to ruine even posteritie also . Vers . 20. And thou shalt build bulwarks against the citie , &c. ] That is , with such trees as are not fruit-trees . CHAP. XXI . Vers . 1. IF one be found slain in the land which the Lord thy God giveth to thee to possesse it , lying in the field , &c. ] The field is onely here mentioned , because in cities and towns such murders are seldome committed so secretly but that the murderer is found out ; yet when it so happened that in a town or citie a man was found murdered , and the man that did the fact could not be found , though all diligence had been used to find it out , it is most probable that the same course was taken for the expiation of the bloudshed , that is here prescribed , vers . 3. Vers . 2. Then thy Elders and Judges shall come forth , and they shall measure , &c. ] That is , the Elders and the Judges of the towns or cities round about shall , for the better satisfaction of them all , come forth , and see the measure taken betwixt the dead bodie and the cities round about it , to wit , if it be doubtfull what ●itie is nearest ; and that because the next citie was to make expiation for the murder , as it follows in the next verse . Vers . 3. The Elders of that citie shall take an heifer which hath not been wrought with , &c. ] This is enjoyned for the expiation of that murder , the authours whereof could not b● found out , thereby to teach them how much the Lord is displeased with murder , and with the neglect of Magistrates , if they did not use all care to secure the high-wayes about them from all robberie and murder , and to search out the murderers when any man was secretly killed , that he might be pu●ished for the bloud he had shed . The Elders of the citie next to the slain man had this work of making an expiation imposed upon them , because there was most probabilitie that some of the inhabitants there had shed this bloud ; and besides , they were most culpable , for not well guarding and watching the place where the murder was committed : and that which is enjoyned to be done by way of expiation for this murder thus secretly committed , is the killing of a heifer which hath not been wrought with , and which hath not drawn in the yoke ; and however some hold that this heifer did represent the murderer , in whose stead it was put to death , and therefore it was an heifer that had never born the yoke , to signifie the murderer to have been a wicked wretch , a sonne of Belial , that is , lawlesse and without yoke ; yet it is more generally and upon better grounds held , that this heifer did signifie Christ , by whose death they were to expect that satisfaction should be made to Gods justice , that the guilt of this murder might not be laid to their charge . And indeed in that it was an heifer which had not been wrought with , and which had not drawn in the yoke , and consequently could not be slain for any thing disliked in it , the fitter it was to be a lively representation of Christ , who was never under the bondage of sinne , nor never did any thing blame-worthy , but did voluntarily undergo that which he did suffer for our sakes . See the note upon Numb . 19. 2. Vers . 4. And the Elders of that citie shall bring down the heifer unto a rough valley , &c. ] This was done principally to strike them with the great●r horrour for the sinne committed : for the carrying of this heifer , that was to bear the punishment due to the offender , as an accursed thing , that would defile their fields , &c. into a desert place , did notably teach them that murder was an execrable sinne , and dangerous . But yet withall it might also signifie that Christ , of whom this heifer was a type , was to suffer in a horrid place called Calvarie or Golgotha , Matth. 27. 33. as likewise that by this expiation the guilt of this accursed sinne was removed from them , their fields and cities . Vers . 5. And the priests , the sonnes of Levi , shall come near , &c. ] The priests are here enjoyned to be present , first , to shew by their presence that this was a kind of extraordinary sacrifice ; secondly , that the Elders might before them , as in Gods presence , protest their innocencie ; thirdly , to see that all was done according to the law , and to satisfie the Elders in any thing that might seem doubtfull ; fourthly ▪ that they might blesse them in the name of the Lord , that is , pray for them , and upon these things thus done pronounce them free from the bloudshed : all which is implyed in the following words , for them the Lord thy God hath chosen to minister unto him , and to blesse in the name of the Lord ; and by their word shall every controversie , and every stroke , be tried . Vers . 6. And all the Elders of that citie that are next unto the slain man shall wash their hands over the heifer , &c. ] To wit , thereby first to signifie that they were guiltlesse of the bloud of the slain man ( as for the same reason , when Pilate was to condemne Christ , he took water , and washed his hands before the multitude , saying , I am innocent of the bloud of this just person , Matt. 27. 24. ) secondly , to intimate their desire that the guilt of this murder might fall and lie upon this heifer , over whom they washed their hands , and that so the people might be free : and thirdly , to teach us that even those that are mo●t guiltlesse and innocent ought to clear themselves from the very suspicion of any evil amongst men . Vers . 7. And they shall answer and say , Our hands hav● not shed this bloud , &c. ] This word , answer , may seem to imply that the priests did examine the Elders concerning this murder , and then they answered him , as here is expressed . Vers . 10. When thou goest forth to warre against thine enemies , &c. ] This Law , which implyes a liberty for men to marry women taken captives , though they had wives already , is herein like that of divorce , Deut. 24. which was onely suffered for the hardnesse of their hearts , and it is to be understood onely of the captives of forein nations , not of the Canaani●es , who were to be all destroyed . Vers . 12. Then thou shalt bring her home to thine house , and she shall shav● her head , and par● her nails , &c. ] According to the two different translations of this last clause there are two different Expositions given of it : for if we reade it , as it is in the margin of our Bibles , she shall shave her head , and suffer her nails to grow , then it seems evident that her head was shaved , her nails suffered to grow , and the servile attire of captives was put upon her , purposely that being thus deformed he might hereby be beaten from desiring her to be his wife . But if we reade it , as upon better grounds it is in our text , she shall shave her head , and pare her nails , and put the raiment of her captivity from off her , that is , the goodly attire which she had on when she was taken captive , then these outward signes were to teach them that if they desired to marry such a captive , she must renounce her heathenisme , and all the superfluous and corrupt customes and superstitions thereof , and worship God onely , as the Israelites did , living now a new and holy life , as became Gods people , into whose stock she was to be ingrafted , and to shew them in what manifest danger they would b● of being defiled by such wives , if they did not renounce their former religion and heathenish cus●omes and course of life . I know there are some Expositours do hold that hereby also was figured , that if Gods people would make use of the philosophy of the heathens , or any other thing which being good in it self hath been abused by them , they must be carefull to shave off and pare away whatever is superstitious and sinnefull therei● . But that these rites were intended to signifie this , it is hard to say . Vers . 13. And bewail her father and her mother a full mone●h . ] This was enjoyned , either that the Israelite , that had taken this woman captive , might have so much time to consider of what he did beforehand , and not to do that in the heat of his lust which he should afterwards repent , but might rather be weaned from his desire of taking her to be his wife ; or else this was enjoyned , as the other par●iculars before mentioned , as an outward expression of the womans utter renouncing her fathers house , that she might be ingrafted into the Israel of God : for this mourning for her parents as if they were dead was a kind of bidding farewell for ever to them , according to that of the Psalmist , Hearken ( O daughter ) and consider , and encline thine eare ; forget also thine own people , and thy fathers house , Psal . 45. 10. Vers . 14. And it shall be if thou have no delight in ●er , then thou shalt let her go whither she will , &c. ] By way of satisfaction for the wrong he had done her , he was freely to set her at liberty . Now this putting away ●f the captive woman after he had married her , upon some dislike or displeasure taken against her , was one of those things which God did never approve , but onely tolerate to the Jews for the hardnesse of their hearts . And indeed if there were danger lest the husband should kill or grievously oppresse a wife of their own nation , upon displeasure taken against her , and therefore they were permitted rather to give their wives a bill of divorce and put them away ; much more would there have been great danger of the killing or extreme hard usage of a wife that had form●rly been taken as a captive , and therefore the man is here allowed to put her away ; but withall he is restrained from selling her under pretence that she was his captive and servant , but is appointed to set her at liberty to go whither she would . Vers . 16. He may not make the sonne of the beloved first-born before the sonne of the hated , &c. ] That is , the sonne of the hated being yet living , and that because the right of the first-born by Law of nature belonged unto him . Vers . 19. Then shall his father and his mother lay hold on him , and bring him out unto the Elders of his citie , &c. ] Who were no doubt to examine the truth of the accusation brought against him , and accordingly to proceed . Vers . 21. And the men of his citie shall stone him with stones that he die , &c. ] That is , after the accusation given in against this rebellious sonne is sufficiently proved the Elders shall condemne him , and so he shall be stoned ; and thus by the severity of this Law not onely children were kept in aw that they might not da●e to rebell against their parents , but also parents were taught to be the more carefull of the education of their children . Vers . 23. His body shall not remain all night on the tree , but thou shalt in any wise bury him that day , &c. ] To wi● , whether he were hanged alive , or dead , as those Kings were , Josh . 10. 26. And afterward Joshua smote them , and slew them , and hanged them on five trees : and they were ●anging upon the trees untill the evening . And this they were enjoyned to do , first , lest they should by being inured to look daily on the dead carcases of men become merciles●e and cruel , and make light of killing men ; and secondly , that the land might not be defiled by that monument of Gods curse remaining upon it visibly . And thus were the people taught to look upon death as the wages of sinne ▪ the curse of the Law. For he that is hanged is accursed of God. ] Since the death of any malefactour might be a monument of Gods curse for sinne , it may be questioned why this brand is peculiarly set upon this kind of punishment , that he that is hanged is accursed of God ? To which I answer , that the reason of this was , beca●s● this was esteemed the most shamefull , the most dishonourable and infamous of all kinds of death , and was usually therefore the punishment of those that had by some notorious wickednesse provoked God to poure out his wrath upon the whole land ▪ and so were hanged up to appease his wrath , as we may see in the hanging of those Prin●es that were guilty of committing whoredome with the daughters of Moab , Numb . 25. 4. and i● the hanging of those sonnes of Saul in the dayes of David , when there was a famine in the land , because of Sauls perfidious oppressing of the Gibeonites , 2. Sam. 21. 6. Nor was it without cause that this kind of death was , both by the Israelites and other nations , esteemed the most shamefull and accursed , because the very manner of the death did intimate that such men as were thus executed were such execrable and accursed wretches , that they did defile the earth with treading on it , and would pollute the earth if they should die upon it , and there●ore we●e so trussed up in the aire as not fit to be amongst men , and that others might look upon them as men made spectacles of Gods indignation and cur●e because of the wickednesse they had committed , which was not done in other kinds of death : and hence it was that the Lord God would have his son , the Lord Christ , to suffer this kind of death , that even hence it might be the more evident that in his death he bare the curse due to our sinnes , according to that of the Apostle , Gal. 3. 13. Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , Cursed is every one that hangeth on the tree . CHAP. XXII . Vers . 1. THou shalt not see thy brothers ox or his ●heep go astray and hide thy self from them , &c. ] That is , thou shalt not upon any pretence withhold thine help , yea though he be thine enemy ; for that is also expressed , Exod. 23. 4. If thou meet thine enemies ox or his asse going astray , thou shalt surely bring it back to him again : and hereby we are taught that much more we must perform this office of love to our brethren , even to seek the conversion of them that are out of the way ▪ James 5. 19 , 20. Brethren , if any of you do erre from the truth , and one convert him ; Let him know that he which converteth a sinner from the crrour of his way shall save a soul from death , and hide a multitude of sinnes . Vers . 2. And if thy brother be not nigh unto thee , or if thou know him not , &c. ] Here two cases are resolved that might be questioned , to wit , what they were to do in case the owners of such cattel as they found going astray did either dwell farre off from them , or were altogether unknown to them ; and the answer is ▪ that in such cases they were to drive the cattel home to their own houses till the owners did fetch them away : and so in case they knew the owners , it must needs also be implyed , that they were to send them word of the cattel they had taken up , though they dwelt farre off ; but if they knew not the owners , then indeed they were to keep them till the owners themselves did seek out for them . Vers . 5. The woman shall not wear that which pertaineth unto a man ▪ &c. ] Under this all manlinesse is forbidden in women , and all effeminatenesse in men , either in their attire , or in the ordering of their hair ; of which the Apostle speaks , 1. Cor. 11. 4 — 14. or any thing of like nature ▪ as that , 1. Cor. 14. 34. Let your women keep silence in the churches ; for it is not permitted unto them to speak . Vers . 7. But thou shalt in any wise let the ▪ damme go , and take the young to thee , &c. ] The end of this law was first , to teach them alwayes in the least things to have respect to the publick good , and to preferre that before their own private satisfaction , as here they were forbidden to destroy the damme when it was breeding time , because she might ere long have other young ones , and so might still continue the store of birds for the good of others ; and secondly , to shew them how well God was pleased that his people should be mercifull and pitifull , and how ●e ab●orred all cruelty and hardheartednesse , in that he would not allow them to kill the damme when they took away her egges , or her young ones , because this might seem a kind o● cruelty and unmercifulnesse towards the poore creature ▪ that did su●fer enough already in the losse of her young ones , that were so precious to her . Vers . 8. When thou buildest a new house , then thou shalt make a battlement for thy roof . ] The houses of the Israelites were alwayes built flat on the tops , and so they used to be much on the tops of their houses , both to recreate themselves there ▪ and for many other occasions . Whence is that of our Saviour , Matth. 10. 27. What ye hear in the ear , that preach ye on the house tops . Here therefore they are enjoyned alwayes to make battlements round about their house tops , to prevent the casuall falling of any body from thence ; and consequently also under this one particular they were enjoyned to prevent , what in them lay , all occasions of bloudshed , or of any other evil , that through their default might redound unto their brethren . Vers . 9. Thou shalt not sow thy vineyard with divers seeds , &c. ] The main and principall end of this , and the two following laws against plowing with an ox and an asse , and against wearing garments of linsey-wolsey , was I conceive , one and the same , to wit , to teach them what exact p●rity and sincerity God required in them that were his peculiar people , and how hatefull to God all mixtures were in spirituall things . There was not in it self any evil at all in wearing a garment made of linen and wollen together , nor was it a matter of any great moment in it self ▪ whether they sowed a field with pure wheat , or with wheat and ri● mingled together , as we do now in many places . But thus was the Lord pleased , under the●e outward elements , to teach them matters of greater moment : for whilest the Lord would not allow them any mixture in such slight and trivi●ll things as these , hereby they were led , as it were by the hand , to con●●der how much more hatefull to God all mix●ures were in matters of greater moment , as in religion and in the duties of his worship , and how strictly the Lord required that they sho●ld keep them●elves to the purity and simplicity of his word , without mingling any thing of their own inventions through curiosity or a perverse imitation of the strange 〈◊〉 of o●her nations , which he had not enjoyned them . If they might not sow a field ●ith mingled seeds , much lesse might they teach the truth of God mixt with any errour ; if they might not wear a linsey-wolsey garment , m●ch lesse m●y we think to cloth our souls in case of justification , with Chri●●s righteousnesse and our own ▪ G●l . 2. 16. yea all hypocrisy and whatever was not pure and sincere was hereby condemned . And this , I say , was the main and principall drift of these laws . Now in this particular law concerning their vineyards , there are two things that are farther questionable , to wit first , what is meant here by sowing a vineyard with divers seeds ; & sec●ndly , what that reason is that is here given for this law , lest the fruit of thy seed which thou hast sown , and the fruit of thy v●neyard , be desiled . And in answer hereto , for the first , we must know that by divers s●eds here is meant any seeds different or divers from that of the vine . I know that some Exposi●o●rs hold ▪ that ●he sowing of mingled seeds , as of wheat and barley , in the void and empty ground betwixt the rows of the vines there planted , is onely here forbidden , and that the Israelites might lawfully sow any one sort of seed betwixt the rows of their vines , so they sowed no more . But this was sufficiently forbidden in that former law , Levit. 19. 19. Thou shalt not sow thy field with mingled seed ; and besides the reason that is here given for this prohibition is not that the m●ngling of divers seeds might be prevented , but the mingling of the fruit of any se●d with the fruit of the vine . And therefore I conceive that the sowing of any seed together with their vines is here sorbidden ; and indeed because the rea●on here given for this law is , that the fruit of their seed sowen and the fruit of their vines might not be mingled together , and so be defiled , it is worth our considering whether this be not meant rather of the seed of fruit-trees then of corn and herbs , the fruit whereof was not likely to be mingled with that of the vine : and thus as in that law , Levit. 19. 19. the sowing of severall kinds of grain in one field was forbidden , so here the sowing of the seed of other fruit-trees together with the vine . As for the reason here annexed to this law , lest the fruit of thy seed which thou hast sown , and the fruit of thy vineyard , be defiled , some understand it thus , lest the fruit of their seed and their vineyard be corrupred and marred , to wit , because whilest the heart of the earth is sucked away by too many things sown or planted in it , neither of them can be good and fair , as they would otherwise be , but both are spoyled and good for nothing : and thus , they say , the Israelites were taught to take heed of a covetous and greedy desire to draw more from the earth then it is well able to bear . But it is better by others understood of their being defiled by being mingled together : for as that is said to be pure which is not mixed , as that we call pure wheat , which is not mixed with any other grain ; so that may be said to be defiled which is mingled , especially being done contrary to Gods law , and so rendered unlawfull either in first-fruits or otherwise to be offered to the Lord. Vers . 10. Thou shalt not plow with an ox and an asse together . ] The princ●pall end of this law I have shown in the foregoing note upon vers . 9. But yet there might be other grounds of this law besides : for first , God might have respect herein to the good of th●se poore creatures , that must needs both suffer by such unequall yoking , the ox , on whom the whole labour of drawing must needs lie for want of another that with equall strength should help forward the work , and the asse , by being haled on beyond that which he is able to do : and secondly , hereby might also be signified , both that men ought not to be imployed in those callings for which they are unfit , to the overburdening of others that are joyned with them in that service , and that God will not endure the unequall yoking of his people with infidels , of which the Apostle speaks , 2. Cor. 6. 14 , &c. Vers . 11. Thou shalt not wear a garment of divers sorts , as of wollen and li●e● , together . ] See the former note upon vers . 9. Vers . 12. Thou sh●lt make the fringes upon the foure quarters of thy vesture , wherewith thou coverest thy self . ] Concerning the principall end of these fringes , which was to put them in mind of the Lords commandments , see the note upon Numb . 15. 38. But besides , by this prescr●bing them a fashion of attire , whereby they might alwayes be known to be Israelites , they were taught not to be ashamed openly to prosesse themselves the people of God : and it might also be enjoyned , as some think , to prevent any undecency in the discovery of their naked skin ; for the Israelites wore long loose garments , which being opened below , both behind , and on each side , they had foure skirts or quarters , as they are here called , and these they were that had a fringe upon them round about , by means whereof there was the lesse danger of discovering their bodyes as they went , which they say is implyed in the last words of this verse , wherewith thou coverest thy self . Vers . 15. Then shall the father of the damsel and her mother take and bring forth the tokens , &c. ] This was imposed upon the parents , because the evil of which their daughter was accused , if true would be a dishonour to them , who ought to have been caref●ll guardians of their daughters chas●ity : whence it was also that if their daughter was found guilty , she was to be stoned before the doore of her fathers house , vers . 21 , and if innocent , her husband was to pay her father a hundred shekels of silver , vers . 19. for the wrong which by this false slander was done to him . Vers . 19. And she shall be his wife , he may not put her away all his dayes . ] Which was permitted to other men ▪ Deut. 24. 1. When a man hath taken a wi●● , and married her , and it come to passe that she find no favour in his eyes , because he hath found some uncleannesse in her ; then let him write her a bill of divorceme●● , and give it in her hand , and send her out of his house . Vers . 20. But if this thing be true , and the tokens of virginitie be not found for the damsel . ] Because in some cases it is found by experience that the tokens of a maids virginitie may fail , and so much also is acknowledged by the Hebrews themselves , therefore some hold that though the parents could not bring forth the tokens of their daughters virginitie , yet this alone was not sufficient to prove her guiltie , and make her liable to be stoned , unlesse it were by other circumstances found to be true , as by the testimonie of witnesses proving that she had no sicknesse upon her to hinder the tokens of her virginitie , or some such like evidence . But because the words here seem not to implie any such thing , I rather think that in those countreys the tokens of a maids virginitie did never fail , and so the want of them was taken for a certain proof that the accusation was true , and so the damsel was to be stoned : for though in other cases the fornication of a woman before marriage was not punishe● with death , Exod. 22. 16. yet here it was : first , because of the great wrong she had done to the man that had married her , pretending to him that she was a virgin , when indeed she was not ; and secondly , because by the evidence of her own words , wherein she professed her self a virgin when she promised him marriage , it must needs follow that she was desiled after she was betrothed to him , and in that case her sinne was adulterie , and to be punished with death . Vers . 27. For he found her in the field , and the betrothed damsel cried , &c. ] That is , it must be presumed that she cried . Every one knows that though she were in the sield , yet she might consent to that lewdnesse ; but unlesse that could be proved against her , they were bound in charitie to hope and judge the best ; & so accordingly the Scripture speaks of it , as of that they were to take for granted , the betr●thed damsel cried , and there was none to help h●r . Vers . 28. If a man find a damsel that is a virgin , which is not betrothed , and lay hold on her , &c. ] Some conceive that this law differeth from that , Exod. 22. 16 , 17. because that was for such as consented being enticed , this supposeth violent hands laid upon the damsel ; but for this see the note upon that place in Exodus . Vers . 29. Because he hath humbled her , he may not put her away all his dayes . ] This libertie afforded or winked at in others , Deut. 24. 1. he must not enjoy . CHAP. XXIII . Vers . 1. HE that is wounded in the stones , &c. ] By the following laws in the beginning of this chapter certain men are disabled for being admitted into the congregation of the Lord , that is , as most Expositours do most probably understand it , from being admitted into full communion with the commonwealth of Israel , at least from being capable of bearing ●ny office of Magistracie amongst them . We cannot with any shew of probabilitie think that all these here mentioned , to wit , eunuchs , vers . 1. bastards and their children unto the tenth generation , vers . 2. Ammonites also and Moabites unto the tenth generation , vers . 3. yea and Edomites and Egyptians unto the third generation , vers . 7 , 8. ( and so consequently all other nations , since no nation was like to enjoy more priviledges then the Edomites , who are called their brethren , vers . 8. ) I say we cannot with any probabilitie hold that all these , though by circumcision admitted into the Church , were excluded from the holy assemblies , where they should hear the word , be instructed in the law , and be admitted to offer sacrifices , as the signes of their faith and hope of salvation in the promised Messiah : for there are elsewhere many expresse laws , that such as were Proselytes , and had embraced the faith and religion of Israel , should have equall libertie with the Israelites to celebrate the Passeover , Exod. 12. 48 , 49. When a stranger shall sojourn with thee , and will keep the Passeover to the Lord , let all his males be circumcised , and then let him come near and keep it , and he shall be as one that is born in the land , one law shall be to him that is home-born , and unto the stranger that sojourneth among you ; and so likewise to bring their sacrifices unto the Lord , Numb , 15. 14 , 15. If a stranger sojourn with you , or whosoever be among you in your generations that will offer an offering mad● by fire of a sweet savour unto the Lord , as ye do , so he shall do ; one ordinance shall be both for you of the congregation , and also for the stranger , &c. either therefore by the congregation of the Lord here is meant the assembly of Judges and Magistrates so called , because the Lord is president over them , and they exercise ●hat power they have in his name , and by authoritie derived from him , Psal . 82. 1. God standeth in the congregation of the mighty , he judgeth among the gods ; and so the meaning of this phrase , of not entring into the congregation of the Lord , is onely this , that they should not bear any publick office or place of Magistracie in the Commonwealth of Israel ; or else by the congregation of the Lord is meant the people or commonwealth of Israel , and so this expression is elsewhere often used , as Numb . 16. 3. Ye take too much upon you , seeing all the congregation are holy ever● ▪ one of them , and the lord is among them ; and again , Numb . 27. 16 , 17. Let the Lord the ▪ God of the spirits of all flesh , set a man over the congregation , which may go out before them , and which may go in before them , — that the congregation of the Lord be not as sheep without a shepherd , and then the meaning of this place must be , that such and such as are here named might not be admitted into full communion with the Commonwealth of Israel ; though they were admitted into the Church , and so into the communion of the same faith and worship of God , yet they might not be admitted to be members of the same bodie politick , and so to enjoy all the priviledges of free-born Israelites ; and hereupon they stood after a sort separated srom Gods people , as the complaint of such , and the Lords comfortable answer sheweth , Isai . 56. 3. &c. Neither let the sonne of the stranger , that hath joyned himself to the Lord , speak , saying , The Lord hath utterly separated me from his people ; neither let the eunuch say , Behold , I am a drie tree , &c. they were of the Church of Israel , but yet aliens and strangers , as I may say , from the Commonwealth of Israel , not being capable of the priviledges of other Israelites , as for instance ▪ of those of the year of release , and the year of Jubile , of bearing any place of Magistracie or office amongst them , or having any power to intermeddle in such affairs ; yea we may adde too , of marrying a daughter of Israel ( for though that cannot be meant here in this branch of the l●w concerning eunuchs , yet in the rest it may be included ) and some others of the like nature . And indeed thus to understand this phrase , of not entring into the congregation of the Lord , we may be the rather induced , because Nehem. 13. 1 , 2 , 3. it is said , that when the Jews heard this law read out of the book of Moses , that the Ammonite and the Moabite should not come into the congregation of God for ever , they separated from Israel all the mixed multitude , which seems plainly to be meant of their separating them from being numbered amongst Gods people , and from enjoying the priviledges of freeborn Israelites , Hebrews of the Hebrews , as the Apostle speaks of himself , Phil. 3. 5. Onely some conceive that if we thus understand this phrase , that which is said here , vers . 1. and 2. must onely be understood of eunuchs and bastards of other nations , because it seems hard that such being Israelites were excluded from enjoying all these priviledges of freeborn Israelites . As for the reasons why here in the first place , he that is wounded in the stones , or hath his privy member cut off , is here excluded from thus entring into the congregation of the Lord , we may conceive them probably to have been these : first , that God might hereby shew his detestation of that unnaturall and barbarous custome of the heathens of making men eunuchs : secondly , because such men are usually of a base , and effeminate , and cowardly spirit , and liable to be scorned and despised by others , and therefore not fit to be in any place of authority : and thirdly , that hereby they might be taught what purity and perfection , what unblameablenesse and freedome from all stains and pollutions God required in his people , and particularly how pleasing a thing it is unto God to adde dayly to his Church , and to encrease the number of his people , to wit , by spirituall means , and not to be barren this way , as such eunuchs were in regard of naturall generation . Vers . 2. A bastard shall not enter into the congregation of the Lord. ] What is meant by entring into the congregation of the Lord , is shown in the foregoing note . By bastards here cannot be meant the sonnes of concubines , who were in those times counted as second wives , but either the children of such as did prostitute themselves as common whores , or rather all that were born illegitimate , whether by fornication , adultery , or incest . Now such as these the Lord forbids them to admit into the congregation of the Lord , first , hereby to teach his people what an honour it was to be of Gods peculiar people , into the number of whom a man thus blemished might not be received ; secondly , by laying this stain and dishonour upon the spurious issu● of such unclean mixtures , to shew his people how detestable such sins were unto the Lord ; and thirdly , lest such should be capable of bearing any office or Magistracy amongst the Israelites who were of base and vild conditions , as bastards indeed many times are , or at least liable to be scorned and despised for this reproch of their birth , and so might be the lesse courageous in their places lest they should be upbraided herewith . Even to his tenth generation shall he not enter into the congregation of the Lord. ] That is neither the bastard nor his children unto the tenth generation . Therefore after tenne generations this stain was to be blotted out : for that the expression of thus many generations , that should be excluded , doth imply that the eleventh generation was to be received into the congregation of the Lord , is evident , vers . 8. where it is said that the Edo●ites children should enter into the congregation of the Lord in their third generation . Vers . 3. Even to their tenth generation shall they not enter into the congregation of the Lord for ever . ] That is , neither shall the Ammonite or Moabite , that becomes a proselyte , and embraceth the religion of the Israelites , be received into full communion with the commonwealth o● Israel , nor any other of their posterity unto the tenth generation ; for this was not meant of th● Israelites children born of Ammonitish or Moabitish mothers , converted to the Israelites faith , as the stories of Rahab and Ruth do evidently prove , but onely of the children of Ammonites and Moabites that became proselytes , who , because they were of those nations , might not be incorporated into the commonwealth of Israel unto the tenth generation . Some Expositours will have this last clause , for ever , to be added by way of explaining that which went befo●e of their not being admitted into the congregation of the Lord unto the tenth generation , and so that the meaning of this Law was that their posterity should never be admitted into the congregation of the Lord ; and indeed where this Law is repeated , Neh. 13. 1. there is no mention made of the tenth generation ; but it is said that they found written in the book of Moses that the Ammonite and the Moabite should not come into the congregation of the Lord for ever . But yet because afterwards , vers . 8. there is also mention made of some that were not to be admitted untill the third generation , even here also by the tenth generation a set number of generations is expressed that were to be excluded ; and so by the addition of these words , for ever , this onely is intended , that this Law concerning the Ammonites and Moabites not entring into the congregation of the Lord unto the tenth generation , was to be for ever inviolably observed , and not to be dispensed with upon any occasion . Vers . 4. Because they met you not with bread and with water , &c. ] The ra●her did God abhorre this their disregard of the Israelites in their escape out of Egypt , because the Ammonites and Moabites were the posterity of Lot , who was so near of kinne to Abraham , of whom the Israelites came . And because they hired against thee Balaam the sonne of Beor , of Mesopotamia , to curse thee . ] That is , the Moabites : for of this the Ammonites were not guilty , but the Moabites , as is evident in the history thereof , Numb . 22 , &c. Vers . 5. Neverthelesse the Lord thy God would not hearken unto Balaam , &c. ] This is added , to imply that the fault of the Moabites was never a whit the lesse , because Balaam blessed the Israelites in stead of cursing them ; for they did what they could to have wonne Balaam to curse them , and Balaam also sought by all means to satisfie their desire ; onely the Lord their God of his own free grace did overrule the tongue of that false prophet , and forced him to blesse them when he meant to curse them , and so turned that to good which their enemies intended for their hurt and ruine . Vers . 6. Thou shalt not seek their peace , nor their prosperity all thy dayes for ever . ] The like is said of the Canaanites , Ezra 9. 12 , Now therefore give not your daughters to their sonnes , neither take their daughters unto your sonnes ▪ nor seck their peace , or their wealth for ever . Now this is not meant of private revenge in malice , which was alwayes unlawfull for the people of God ; o● that they should not seek the salvation of the souls of these people , For this is good and acceptable in the sight of God our Saviour , Who will have all men to be saved , and to come unto the knowledge of the truth , 1. Tim. 2. 3 , 4. but onely of publick confedracies with these people , which was likely to be for their own hurt , though for the others good . The meaning therefore of these words is onely this , that they must not make peace , nor have any thing to do with them , but rather be at perpetuall enmity with them . And herein therefore if David offended by making peace with the Ammonites , 2. Sam. 11. 1. 2. as many Expositours hold he did , no marvell though the Lord suffered his messengers to be so basely used by them . Vers . 7. Thou shalt not abhorre an Edomite ; for he is thy brother . ] That is , thou shalt not so abhorre and Edomite as to exclude his posterity , after he had embraced the faith of Israel , from being admitted into the commonwealth of Israel unto the tenth generation , as thou must exclude the Ammonites and Moabites : for that this is meant by abhorring the Edomite in this clause , and the Egyptian in the next , is evident in the eighth verse , where it is said , by way of explaining these words , The children that are begotten of them shall enter into the congregation of the Lord , in their third generation . The reason here given why the Lord would have them shew more respect herein to the Edomites then to the Ammonites and Moabites , is this , because they were their brethren , as being the posterity of Isaac by Esau , as they were by Jacob , and so indeed the nearest of kinne to Israel of all the people on the earth : Though the Edomites used them as discourteously as they passed along to go into Canaan as the Ammonites or Moabites did ( for they refused to let them passe through their land , and came out armed against them , Numb . 20. 20 , 21. ) and the fault of the Edomite was the greater , because he was Israels brother ; yet God will have them shew the Edomites more favour then other nations , because they were their brethren , the Lord hereby teaching them what love men ought to bear to their brethren , and how we ought to bear with the injuries of brethren , because of their near relation to us , though it be a greater sault in them to be so injurious then it is in others . Thou shalt not abhorre an Egyptian , because thou wast a stranger in his land . ] Though the Egyptians did most cruelly oppresse them , yet must they be favoured f●● t●e courtesie which in former times they received amongst them , God hereby tea●●ing men rather to remember good turns then injuries . Vers . 9. When the host goeth forth against thine enemies , then keep thee from every wicked thing , &c. ] That is , then no lesse then at other times , yea then especially above all other times : For this charge is given them , first , to teach them that God requires that in times of warre they should be as wary to avoid all kind of wickednesse as at other times : Souldiers in the warre are wont to carry themselves as if they were lawlesse , and might do what they list ▪ and therefore to prevent this , they were told here that the Lord expects that his people should in such times of confusion keep themselves as strictly to the rule of holinesse and righteousnesse as at other times , according that charge given by the Baptist to souldiers , Luke 13. 14. Do violence to no man , and be content with your wages ; yea secondly , to shew them that then they had reason to be most carefull not to provoke God by any misdemeanour , whether against the morall or ceremoniall Law ( such as are those particulars mentioned in the following verses ) to wit , first , because souldiers go out as it were to execute vengeance upon others for the evil they have done , and they are not fit to punish others that are as bad themselves ; secondly because a clear conscience is one of the best means to make men tr●ly valorous ; and thirdly , because then there is most evident need of Gods assistance , and most danger of mischief to come upon them if the Lord should leave them and give them over into the hands of their enemies , as is implyed in the reason given for this law , vers . 14. For thy Lord thy God walketh in the midst of thy camp to deliver thee , — therefore shall thy camp be holy , &c. Vers . 10. If there be among you any man that is not clean by reason of uncleannes that chanceth him by night , &c. ] Though for the pollution here spoken of they were not to be shut out of their camps and cities , as lepers and others were , yet they were it seems to go forth voluntarily from amongst their brethren , till having washed themselves with water they returned at evening again to their tents and dwellings : and this was to teach them what exact puritie and holinesse God required in his people . Vers . 12. Thou shalt have a place also without the camp , &c. ] That is , a place designed for the use by public appointment , whither they were bound to go , that so their camp might not be defiled with their excrements : and though the Lord might herein intimate their dutie in regard of civilitie , and the care men ought to take not to do any thing that might offend or annoy their brethren , yet doubtlesse the chief drift of this law was to teach them , that in regard of Gods presence amongst them , they ought to keep themselves clean from all spirituall pollutions , the outward cleannesse and neatnesse here required being onely a shadow of that spirituall puritie , which even in times of warre God required in his people . Vers . 15. Thou shalt not deliver unto his master the servant which is escaped from his master , &c. ] That is , when it should be manifest that they fled to escape the 〈…〉 rage of cruel masters , that did causelessely oppresse them : In this case if they fled from their masters in other countreys , and sought for shelter in the land of Israel , or if they fled from any cruel ma●●er amongst the Israelites , and sought for shelter from the Magistrate , they were not to deliver them back to the tyrannie of savage men ; but in other cases , as when they ●led in a gadding humour from their lawfull lords , who did no wayes oppresse them , or being guiltie of some capitall offense to escape deserved punishment , we must not think God appointed his people to give harbour to such : for this were to make this law contrary to that law , Thou shal● not steal : if they must be so just in all their dealings , as to restore the beast that ran astray , much more such fugitive servants as thus robbed their masters by flying from them . Vers . 17. There shall be no wh●re of the daughters of Israel , nor a Sodomite , &c. ] Though the tolerating of whores and Sodomites that were of the sonnes and daughters of Israel be here onely expressed , yet by necessary consequence the permitting of such open filthinesse by any other nations , that should live amongst them , is also forbidden ; who , besides the ensnaring of Gods people to commit filthinesse with them , might also corrupt them in regard of their religion too , and seduce them by degrees to open idolatrie . Vers . 18. Thou shalt not bring the hire of a whore , or the price of a dog , into the house of the Lord , &c. ] It is a great question amongst Expositours what is meant here by the price of a dog : First , some conceive that because these two are joyned thus together , the hire of a whore , and the price of a dog , this last is intended of some filthy thing as well as the first , and so they conclude that as amongst us men are wont sometimes to give money to have some goodly horse to cover their mares , so it was in those times for dogs , and this is meant here by the price of a dog : Secondly , others think it is meant of such men as did openly in the sight of others commit uncleannesse in a most impudent and brutish manner : Thirdly , others again think , that as in the foregoing verse , the whore and the Sodomite are joyned together , There shall be no whore of the daughters of Israel , nor a Sodomite of the sonnes of Israel ; so it is here likewise , and by a dog is meant a Sodomite ( the word dog being used metaphorically , as it is also Rev. 22. 15. without are dogs ) and by the price of a dog is meant the hire that was given to him with whom men commit that horrid and unnaturall sinne of Sodomie : And last of all , most Expositours take it according to the plain meaning of the words , for the price of a dog that is sold , which being an unclean and withall a base and contemptible creature , God would not allow them to bring the price of it into his house . Now these two last Expositions , I conceive , are most likely to be intended here , but especially the last ; and that hereby God taught them to reverence his sanctuary and sacrifices , Lev. 19. 30. and not to offer him any thing that had been sinfully gotten , or to contribute basely to any holy uses , as thinking any thing good enough for his worship and service , who forbiddeth hi● name to be despised , his altar and table to be thought contemptible , Mal. 1. 6 , 7 , 8. or his house to be made a den of thieves , Jer. 7. 11. Vers . 19. Thou shalt not lend upon usury to thy brother ; usury of money , usury of victualls , &c. ] This last clause implyes the hainousnesse of the sinne forbidden , to wit , the exacting of usury from those that wanted meat , and for their supply were glad to borrow of their neighbours . Vers . 20. Unto a stranger thou mayest lend upon usury , &c. ] That is , a gentile , who was also an infidel : for to strangers who were brethren in the faith they might not lend upon usury , Levit. 25. 35 , 3● . Vers . 21. When thou shalt vow a vow unto the Lord thy God , thou shalt not slack to pay it . ] To wit , a vow which was possible and lawfull . See the note upon Numb . 30. 2. Vers . 25. When thou comest to the standing corn of thy neighbours , then thou mayest pluck the ears with thine hand , &c. ] And therefore when our Saviours disciples did this , the Pharisees charged them not with taking that which was not theirs , but onely with doing that which might not be done on the Sabbath day , Matth. 12. 1 , 2. CHAP. XXIV . Vers . 1. WHen a man hath taken a wife and marryed her , &c. ] Two things must be known for the fuller understanding of this law concerning divorces : first , that whereas it is said here , that if after a man hath marryed a wife , his wife find no favour in his eyes , because he hath found some uncleannesse in her , hereby is meant any thing whatsoever , either in her person or in her qualities and manners , which being at the time of marriage unknown to him , he hath afterwards discovered , and for it dislikes and abhorres his wife , yea though the cause of his dislike were never so slight a matter ; and therefore did the Pharisees so propound the question they made concerning this law , to wit , whether a man might put away his wife for every cause ? Matth. 19. 3. and secondly , whereas it is said of such a man so disliking his wife , then let him write her a bill of divorcement , and give it in her hand , and send her out of his house , the meaning is onely , that if he put her away he must write her a bill of divorcement , &c. for this was not a dispensation in regard of that first divine institution of marriage , allowing the Jews without sinne to put away their wives upon any dislike taken against them , contrary to that which God at first d●d establish for a law to all po●terity , to wit , that a man should have but one wife , and a woman but one husband ▪ and they two should be one flesh ( for even when Moses law was in its full force such divorcings were displeasing to God , Mal. 2. 16. The Lord the God of Israel saith that he hateth putting away ) no , it was onely a law made in favour of the wife so put away , that she should have in this case a bill of divorce given her , that if she were put away causelesly she might have this as a testimony for her that she had not of her own accord forsaken her husband , but was put away , & that without any just cause on her part , and so was now free . It is true indeed that by this law there was implicitly granted a permission or toleration of these unjust divorces to the Israelites in those times , to wit , that they might without incurring any punishment thus put away their wives , and this injustice in the husband did so farre break the knot of marriage , that it was lawfull for the wife so put away to marry another husband ; but yet still this which was thus tolerated was sin●ull in the husband , and displeasing to God , and onely permitted by Moses for the hardnesse of their hearts , Matth. 19. 8. Moses because of the hardnesse of your hearts suffered you to put away your wives , that is , because they were such a perverse and hard-hearted people that had they been restrained from this , they would have been likely to have made the lives of their wives extremely miserable by all kind of savage and cruell tyrannizing ●ver them , and perhaps would at last have attempted to make them away : and therefore also even this toleration of such causelesse divorces was abrogated by our Saviour , Matth. 5. 31 , 32. It hath been said , Whosoever shall put away his wife , let him give her a writing of divorcement : But I say unto you , that whosoever shall put away his wife saving for the cause of fornication , causeth her to commit adultery ; and whosoever shall marry her that is divorced committeth adultery . Vers . 4. Her former husband which sent her away may not take her again to b● his wife , after that she is defiled . ] To wit , by marrying and lying with a second husband , her first husband being still living . It seems that after a man had given his wife a bill of divorce , and sent her away , if he repented of what he had done ▪ and was reconciled to his wife thus unjustly divorced , before she had taken another husband , he might with her consent cancell the bill of divorce , and receive her again as his wife ; but after she had once marryed another husband , he might not take her again , no not after her second husband was dead , and that because she was defiled . But why is the wife here said to be defiled with lying with her second husband , since by the law of God she might lawfully marry him ? I answer , the most of Expositours say that it is because this her second marriage , her first husband being yet living , was against the first institution of marriage , and so sinfull , and onely tolerated for a time amongst the Jews because of the hardnesse of their hearts ▪ Matth. 5. 31 , 32. but yet because it is hard to say how it could be sin●e in her who was as it were perforce put away by her first husband , especially since the Apostle hath determined in a like case , to wit , in the case of a wilfull separation , that the innocent party may marry again , 1. Cor. 7. 15. therefore others think that by being defiled here is meant onely her lying with her second husband , which in a naturall way is accounted a pollution without any intimation of the sinfulnesse thereof ; or else her being defiled in regard of him , that is , one whom he might no more touch nor meddle with , it being , as it follows in the next words , an abomination before , the Lord , that a man should deliver up his wife , as it were , to another mans bed , and then take her when he pleased himself again . Thou shalt not eause the land to sinne , &c. ] That is , thou shalt not cause the land to be defiled with sinne , and so to be liable to punishment , or make others to sinne by thine example . Vers . 5. When a man hath taken a new wife he shall not go out to warre , &c. ] This law was for the exemption of those that had taken a new wife , that is , those that had newly marryed a wife , from being sent forth to warre , or from being charged with any businesse , to wit , any publick imployment that would necessarily ▪ cause him to be absent from his wife : and the ground of this law was not so much the unfitnesse of such men for publick imployments , in regard their minds would still be so much upon their wives , as the providing for the settling of their love one to another , as is manifest by the following words , he shall be free at home one year , and shall chear up his wife which he hath taken . When a woman is newly marryed , and so taken from her fathers house and family , and transplanted into a new stock , she is subject to grieve much , and hath the more need to be tendered and cherished by her husband ; and besides , if the first year by living lovingly together their hearts be once throughly settled one to the other , there would be the more hope of wellknit affections for ever after ; and to give a priviledge to the new-marryed man in this respect , was this law given the Israelites . Vers . 6. No man shall take the nether or the upper milstone to pledge , &c. ] For one of the milstones being gone , the other is unusefull , and by consequence the taking of any thing as a pledge , that is of the like necessary use for the exercise of a mans calling , or for the sustenance of his life , is here forbidden . See Exod. 22. 26. Vers . 7. If a man be found stealing any of his brethren of the children of Israel , &c. ] See the note upon Exod. 21. 16. Vers . 9. Remember what the Lord thy God did unto Miriam , &c. ] This example is added , to render them the more carefull of what he had enjoyned in the foregoing verse , to wit , that in the plague of leprosie they should observe diligently and do according to all that the priests the Levites should teach them . Remember , saith Moses , what the Lord thy God did unto Miriam , that is , remember how for her sinne and contempt of Moses the Lord struck her with leprosy , and thereby be warned to take heed of sinning against God by slighting the directions of the Levites , whom God hath set over you to teach you in all things what ye should do , lest otherwise ye provoke God to punish you , and to strike you with leprosy as he did her ▪ or rather , Rem●mber what the Lord thy God did unto Miriam , that is , remember how she was by Gods speciall command shut out of the camp seven dayes , untill she had been purified according to the law : If she might not be exempted , who then shall plead exemption ? See that therefore ye carefully observe those laws given concerning the shutting up of the lepers , and the cleansing of them when they are healed , and whatever else from the law of God the Levites shall direct you to do . Vers . 10. When thou dost lend thy brother any thing , thou shalt not go into his house to fetch his pledge , &c. ] Some conceive that the end of this law , enjoyning the pledge still to be brought to the doore , was to make men carefull so to order their expenses , that they might not be put in the sight of their neighbours to pawn their cloaths , and to curb the creditour , that he might not be too harsh and g●eedy in exacting a pledge . But farre more probable that is which is held by most of Expositours , namely , that God did he●ein provide for the poore man , both that the creditour might not pick and chuse his pledge where he pleased , though it was that which he was very unwilling to part with , but should be content wi●h that which should be brought out to him ; as likewise bec●●se poore men are usually ashamed that strangers should come in and in every corner behold their penury and want . Vers . 13. In any case thou shalt deliver him the pledge again when the sunne goeth down , that he may sleep in his own raiment , and blesse thee . ] Concerning this law , see the No●e upon Exod. 22. 26. As there the Lord presseth this work of mercie upon his people , by threatning that if by keeping away such a necessary pledge the poore man were provoked to crie unto him he would heare his cries , and be avenged on such a hard-hearted creditour ; so here also , by promising that in case they did herein shew mercie to the poore , the poore should blesse them , that is , pray for them , and he would heare their prayers , and so by their prayers the poore should be able abundantly to require them though otherwise they were not able to do it . And it shall be righteousnesse unto thee before the Lord thy God. ] That is , the Lord will accept of it as a holy and good work , and will abundantly reward it ; and indeed the righteousnesse even of such works in the best of Gods servants consists more in Gods acceptance of them , because he saith they shall be righteousnesse unto them , then in any perfection that is in them . CHAP. XXV . Vers . 3. FOurtie stripes he may give him , and not exceed , &c. ] That is , ●ourtie stripes is the utmost that for any offence the Judge shall appoint the faultie person to suffer ; and the reason is given , lest if he should exceed , and beat him above these with many stripes , then thy brother should seem vile unto thee , that is , if you should proceed to what extremitie you list herein , it would argue too great a contempt of such a poore wretch , who though he have offended is notwithstanding a brother , and therefore not to be used as if there were no more regard to be had of him then of a beast . Now so superstitiously carefull were the Jews not to transgresse this law , that their custome was still to stay at 39. stripes , even when they meant to go as high as they might , and that for sear lest in giving the stripes they should have mistold one : whence was that of the Apostle , 2. Cor. 11. 24. for that I conceive was the true reason why they never gave full four●ie stripes , though others hold they did it out of a foolish conceit of appearing herein mercifull , to wit , in that they gave the malefactour one stripe lesse then by Gods Law they might have done . Vers . 4. Thou shalt not muzzle the ox when he treadeth out the corn . ] The Israelites used not it seems to thresh their corn with flails , but trod it out with the seet of beasts , Hos . 10. 11. Ephraim is as an heifer that is taught , and loveth to tread out the corn : yea and sometimes with cart-wheels , as we may see , Esa . 28. 27. The fetches are not threshed with a threshing instrument , neither is a cart-wheel turned about upon the cummin , and vers . 28. Bread-corn is bruised ; because he will not ever be threshing it , nor break it with the wheels of his cart , nor bruise it with his horsemen : and hence it was that God gave them this law , not to muzzle the mouths of their oxen , so to hinder them from eating the ears of corn when they were thus led up and down upon the sheaves that with their hoofs they might tread it out ; and herein the Lord taught them to be mercifull to th● very bruit beasts they had occasion to make use of , and to take heed of all inhumanity and cruelty towards them : and secondly , by necessary consequence much more to beware of depriving their brethren of that which is due to them for the service they did them , especially so as not to let them eat the fruit of their labours . If it be unnaturall not to let the ox eat of the corn he treadeth out , much more it is against the light of nature to deny requisite allowance to ministers that provide us the food of our souls , and to keep those that any way labour for us from having a share in the benefit that redounds to us by their means . Indeed some would have this last the onely thing intended in this Law , & that it was not at all to be understood literally of oxen ▪ & that because S. Paul proving from these very words , 1. Cor. 9. 9. that it was fitting that the Preachers of the Gospel should live of their labours , he addes , Doth God take care for oxen ? or saith he it altogether for our sakes ? for our sakes no doubt this is writte● , &c. But for this conceit there is no ju●t ground in the Apostles words : for he meant not those words absolutely , that God did not in his law provide for their mercifull dealing with their oxen ; but onely that the principall thing intended in that law was not so much to take care that the oxen might be suffered to feed as they trod out the corn , as to teach them that if it w●re cruelty to deny a poore beast his food in this kind , it would be farre worse to deny their brethren , and Gods labourers , to live of the fruit of their labours . Vers . 5. If brethren live together , and one of them die and have no child , &c. ] For the better understanding of this law two things must be known : first , that by brethen that dwell together are meant brethren that live in the same citie or tow● , or happely in the same house , as when a mans sonnes live together in their fathers house ; for this first clause is added by way of limitation , to shew that in case the brother or next kinsman of the deceased party should live afarre off in some remote place , the widow should not then be bound to seek him out , but might challenge the right of marriage from the next kinsma● that lived in that place that was not yet married : and secondly , that it is meant not onely of next kinsmen ▪ but also of naturall brothers , as is evident in many places of Scripture ; for even in the dayes of the Patriarchs ( God having then given this law to his Church , as he did many other ceremoniall precepts concerning sacrifices , &c. which afterwards he confirmed amongst the Israelites by the hand of Moses ) Er the firstborn sonne of Judah died without issue , and Onan his second sonne married his widow , according to this Law ; and when Onan died also without issue , Judah advised his daughter in law to continue a widow in her fathers house till Shel●h his third sonne was grown and fit for marriage , chap. 38. 8 , 9 , 10 , 11. and so also , Ruth 1. 11 , 12 , 13. when Naomies daughters in law , the widows of her two sonnes that died without issue , would needs go along with her into the land of Israel , she disswaded them by this argument , that she was past hope of having son●es , at least such as might be th●ir husbands ; and the Sadduces we see propounded a question to our Saviour , Matth. 22. 24 , 25. concerning seven brethren that successively married one and the ●ame woman , purposely to raise up seed unto their bro●her . But was not this incest by the Law of nature , confirmed by Moses Law , Lev. 18. 16. Thou shalt not uncover the nakednesse of thy brothers wife . I answer , it was doubtlesse incest generally for any man to marry his brothers wife ; but to the Israelites in this particular case it was not so , and that because this was given them as a speciall exception to that generall Law , peculiar onely to them as being ceremoniall . The first-born were types of Christ , who is therefore called the f●●st-born among many brethren , Rom. 8. 29. and the land was to them a type of heaven : So that he who dyed without a first-born might seem to die without interest in the first-born Christ , and the blotting out his name out of the land of Can●an carried a kind of shew of being blotted out of heaven : and therefore was barrennesse counted such ● heavy affliction , and the cutting of their names out of the land of Canaan reputed a most fearfull judgement , Let his posterity be cut off ▪ saith David , Psal . 109. 13. and in the generation following let their name be blotted out . Now therefore to teach them still to fear that heaviest of judgements , their dying without interest in Christ or heaven , they were appointed by this law to see that the name of their deceased brother were not put out of Israel . Vers . 6. The first-born which she beareth shall succeed in the name of his brother ▪ &c. ] That is , he shall be counted the legall sonne of his brother that died without issue : and hence Obed , whom Boaz begat of Ruth , is said to be Naomies so●ne , Ruth 4. 17. beca●se he was counted the legall sonne of Elimelech , her deceased sonne , Ruths for●er husband , though withall he was counted the naturall sonne of Boaz , Luke 3. 32. Vers . 9. Then ●●all his brothers wife come unto him in the pr●sence of the Elders , and loose his shoe , &c. ] Both the womans loosing of his shoe from off his foot that would not marry her , and likewise her spitting in his face , were appointed doubtlesse by way of disgracing and shaming the man that would not according as God had appointed raise up seed to his deceased brother : for though indeed in all resignations or alienations of house a●d land from one man to another this ceremonie was used , that he who did resigne the house or land pulled off his s●oe ▪ and gave it to his neighbour , to whom he passed it over , Ruth 4. 7. thereby signifying that he would now be disabled from going any more upon such house or lands as any part of his estate ( and so also in this case of marriage it might signifie that he re●●gned his right o● marriage to any other that would marrie her ) yet here I conceive it was done also in a way of disgracing the man , to shew that he was unworthy to marrie her , and to enter upon and possesse his brothers inheritance ; and so likewise it was much more for her spitting in his face . There is nothing that is a greater shame and reproch to a man then to have any bodie spit in his face , If h●r fath●r had but spit on her face should she not be ashamed seven dayes ? saith the Lord of Miriam , Numb . 12. 14. and so , I hid not my face from shame and spitting , saith the Prophet in the person of Christ , Isai . 50. 6. and therefore the womans spitting in the face of him that would not marrie her was in effect all one as if she had openly protested him to be a man that deserved to be derested and abhorred of all men , a man that was not worthy to shew his face amongst his brethren : yea indeed so foul a disgrace this was , that it was therefore never done but when the woman did claim and presse her right before the Elders , and the ●ext kinsman did still obstinately refuse her ; for when by a free agreement the next brother or kinsman did resigne his right to another , the widow also consenting , here this note of ●nfamie was never put upon him , as we may see . Ruth 4. 8. where there was no spitting on the face of the next kinsman , but onely by pulling off his shoe he resigned his right to Boaz , and so he married Ruth . So shall it be done to the man that would not build up his brothers house . ] See the note upon Exod. 1. 21. V●rs . 10. And his name shall be called in Israel , The house of him that hat●●is shoe loosed . ] That is , whenever in after-times this mans familie shall be spoken of , it shall be under the name of , The man that had his shoe loosed , this shall they say was the house of him that had his shoe loosed : and thus there was a note of infamie set both upon the man himself , and likewise upon his familie and posteritie , that men might hereby be rendred the more carefull to submit herein to the direction of Gods law . Vers . 12. Then thou shalt cut off her hand , thine eye shall not pitie her . ] Because much might be said for the woman that did in this case take hold of the secrets of the man that was fighting with her husband , as first , that the affection of a loving wife must needs make her passions stirre when she sees her husband beaten , and provoke her to do what she can to rescue him ; secondly , that being not able to help him by strength , she sought by taking that advantage to force the man to give over smiting him , and did what she did not out of wantonnesse but merely for her husbands help ; and thirdly , that a weak woman is not so well able to bridle her passions , and therefore may easily be overborn by them to do that which is not fitting ▪ therefore God did expressely here enjoyn that by no such arguments the Judges should be moved to take pity on the woman that had herein offended , but that they should cert●inly cut off her hand , hereby giving them to understand how much he abhorres all wanton , bold , impure and shamelesse behaviour in those that professe them●elves to be his people . Ver● . 13. Thou shalt not have in thy bagge divers weights , a great and a small , &c. ] To wit , a great , to buy with , and a small , to sell with ; or a greater to be kept to be shown to th● Magistrate or O●ficers when they come to view & try thy weights and measures , and a lesse , which notwithstanding thou usest continually in selling thy wares . Ver● . 17. Remember what Amalek did unto thee by the way , when ye were come forth out ●f Egypt , &c. ] There is an E●pha●is in these words , when ye were come forth out of Egypt , the noting whereof will help us much in the understanding of the passage ; for herein Moses implyes the reason why the Lord was so highly offended against the Amalekites , above other nations , for their assaulting the Israelites , that he did then passe sentence against them , that their whole nation should be utterly destroyed , and did now put them in mind to execute against them what he had decreed ; and why also in the following verse he inferres from this which Amalek did ▪ that he feared not God , He met t●ee by the way , and smote the hindmost of thee , even all that were feeble behind the● , when thou wast faint and weary , namely , becau●e this circumstance , that he did this to the Israelites , when they were newly come out of Egypt did much aggravate their sinne , and their contempt of God , and that in two respects : first , in regard the Israelites had already endured so much misery ; for to oppresse those that had been already so grievously oppressed was an act of great inhumanity and crueltie , and a notable contempt of God , who is so constantly wont to plead the cause of those that are so barbarously used : and secondly , in regard of that which God had so lately done for the Israelites in Egypt ; for when God had so immediately before manifested the speciall love that he bore to this people by taking such vengeance on the Egyptians for their sakes , and by those many strange signes and wonders which he had wrought amongst them , it argued a high degree of desperate boldnesse in the Amalekites , that yet notwithstanding they were not afraid to fight against them , and so indeed in fighting against them to fight against God. Vers . 19. Thou shalt blot out the remembrance of Amalek from under heaven . ] This judgement God appointed Saul to execute , 1. Sam. 15. 2 , 3. but he failed in the performance of it . Afterwards God stirred up the Simeonites in Hezekiahs dayes , who smote the rest of the Amalekites , 1. Chron. 4. 42 , 43. And some of them , even of the sonnes of Simeon , five hundred men , went to mount Seir , having for their captains Pelatiah , and Neariah , and Rephaiah , and Uzziel , the sonnes of Ishi . And they smote the rest of the Amalekites that wer● escaped , and dwelt there unto this day : and what befell Haman and his sonnes , who were of that race , is largely related in the third chapter of Esther . CHAP. XXVI . Vers . 2. THou shalt take of the first of all the fruit of the earth . ] This seemeth to have been done by every m●n and that every year , either at the feast of Pentecost , call●d also the feast of weeks , as seemeth to be implyed , Deut. 16. 10. And thou shalt keep the fe●st of weeks unto the Lord thy God , w●th atribute of a freewill-offering of thy hand &c. or rather at the feast of tabernacles , which is called the feast of in-gathering at the years end , Exod. 23. 16. when they brought of the first-fruits of their fruit-trees , as the bringing of them in a bushel seems to imply . And these first-fruits they thus brought unto the Lord , first , as an acknowledgement th●t it was the Lord that had freely given them this land , as he had promised to their for●fathers , which is tha● , vers . 3. I professe , &c. and that of him they still held it , and to him therefore , as by way of trib●te due to him , the Lord in chief , they brought these first-fruits ; secondly , to tes●isie that the yearly fruitfuln●sse of this their land was also from his bl●ssing , &c. Vers . 3. And thou shalt go unto the priest that shall be in those dayes , &c. ] To wit , as the figure of Christ , in whom onely our services become acceptable wi●● God , Hebr. 13. 15. By him therefore l●t us offer the sacrifice of pra●se to God continually , that is the fruit of o●r l●ps , giving than●s to his na●e . The ●ame was likewise taught them in the ●etting down of this basket of first-●ruits before the altar , vers . 4. Vers . 5. A Syrian ready to perish was my father , and he went down into Egypt , &c. ] That is , Jacob : for though he was born in Canaan , yet he was of the stock of Syrians ; for Abram his grandfather came out of Ur of the Chaldees , the land of his nativity , Gen. 11. 28. which was a part of Syria , whence Laban ▪ who lived in the same countrey , is also called a Syrian , Gen. 28. 5. Yea Jacob was not onely born of Syrian parents , and onely lived as his fathers had done before him a stranger and pilgrim in the land of Canaan , but also abode a great part of his time there : for there he dwelt with Laban twenty years at least in hard service , Hos . 12. 12. And Jacob fl●d into the countrey of Syria , and Israel served for a wife , and for a wife he kept sheep . When he returned thence into the land of Canaan , after a few years , by the extremity of famine he was constrained to remove into Egypt , to which extremity I conceive the holy Ghost hath here speciall reference , in calling him a Syrian ready to perish , though withall it ▪ may have respect also to the poverty and misery he underwent in Syria , and in his going thither , whe● he fled for his life because of his brother Esau . But however , this acknowledgement of the meannesse of their originall was doubtlesse thereby to magni●y the goodnesse of God , in raising them to such a condition as now they did enjoy . Vers . 10. And thou shalt set it before the Lord thy God , and worship b●fore the Lord thy God. ] It is said before , vers . 4. that the man that brought this basket of first-fruits was to deliver it into the hand of the priest ; and therefore the meaning of this which is said here of his setting it before the Lord , is onely this , that he should leave it there set down before the altar , to wit , by the priest , who with the rest of his brethren did afterwards eat them , all first-fruits appertaining to them , as we may see , Deut. 18. 4. As for that second clause , and worship before the Lord thy God , hereby is meant that after he had delivered his basket of first-fruits into the hands of the priest to be set down before the Lord , a●d had made that thankfull and open profession of Gods great goodnesse to his people , which is expressed largely in the foregoing verses , he was then to adde such other duties of Gods worship and service as were to be performed , as prayer , and offering sacrifices , and then bowing down before the Lord , to depart away . Vers . 11. And thou shalt rejoyce in every good thing which the Lord thy God hath given unto thee , &c. ] Though th●s may be extended to the chear●ull using of Gods gifts all the year after , which ●hey might indeed the more comfortably enjoy , when they had in this te●tifyed their thankfulnesse , as he had appointed ; yet I conceive it is chieflly intended of their feasting together in Jerusalem , after they had done their servi●e , together with the Levites , and strangers , with the peace-offerings they had brought thither , even as they used to do at all other feasts , Deut. 16. 11 , 15. Vers . 12. When thou hast made an end of tithing all the tithes of thine encrease , the third year , which is the year of tithing , &c. ] See the note upon chap. 14. 28. Vers . 14. I have not eaten thereof in my mourning . ] Tha● is , even in my greatest wants and necessities , when I was put to the greate●t straits , I have not ventured to supply my self from them : and indeed that which men will not do at other times , they will make bold to do when they are in want and di●tresse ; and therefore were they appoint●d particularly to clear themselves of this : or else it may be meant of mourning for the losse of friends , I have not eat●n th●reof in my mourning , that is , in the time of my mourning for my dead friends ; for hereby these hallowed things ●hould have been defiled , Hos . 9. 4. Their sacrifices shall be unto th●m as the bread of mourners : all that eat thereof shall be polluted ; which also shews that this is meant , not of those tithes onely which were yearly paid to the Levites , whereof the owner of the land might not eat , but also of the first and second years tithes , which the owners were to eat before the Lord , Deut. 14. 22 , 23. Neither have I taken away ought thereof for any unclean use . ] That is , for any use besides that for which they were appointed . For any imploying these hallowed things for civill uses would have defiled them , much more if they were imployed naturally or legally to be deemed 〈…〉 . Nor given ought thereof to the dead . ] That is , yea so strictly carefull have I been not to alienate these holy things to any other use then that enjoyned by thy law , that I have not diverted them to those uses wherein reason might sugge●t they might ●e charitably and religiously imployed , as for the burying the dead , for the buying of any thing for that service , of love to provide any thing that is to be eaten at any dead mans funerall ; for indeed at funeralls the kindreds friends and neighbours used to go to eat and drink with those that had lost their friends , as by way of comforting them : whence , Jer. 16. 7. Neither shall men tear themselves for them in mourning to comfort them for the d●ad , neither shall men give them the cup of consolation to drink for their father or for their mother ; and Ezek. 24. 17. Forbear to cry , make no mourning for the d●ad , bind the tire of thine head upon thee , and put on thy shoes upon thy feet , and cover not thy lips , and eat not the bread of men ; and thereby both they and their meat were legally unclean by the law , Numb . 19. 14. This is the law when a man dyeth in a tent , that all that come into the tent , and all that is in the tent , shall be unclean seven dayes . Vers . 15. Look down from thy holy habitation , from heaven , and blesse thy people , &c. ] First they were to make that solemn protestation in the foregoing verses , that they had not failed in paying their tithes exactly according to Gods law , and then they were to adde this prayer , wherein they desired God to blesse his people , and the land wherein they dwelt ; and hereby the people were taught to assure themselves , that if they did not strictly give God his right in this matter of tithes , they could not expect a bl●ssing from the Lord either upon them or their land , yea that without this it would be in vain to pray for a blessing . Vers . 18. The Lord hath avo●ched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldst keep all his commandments , &c. ] Which as it is a part of the covenant on Gods behalf , so is it the work of his grace in all his people , Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel , After those dayes saith the Lord ▪ I will put my law in their inward parts , and will be their God , and they shall be my people . CHAP. XXVII . Vers . 1. KEep all the commandments that I command you this day . ] Moses having assembled the people that he might give them a charge for the building of a monument of great stones at their first entrance into Canaan , whereon the law was to be written , he first begins with this Exhortation , Keep all the commandments tha● I command you this day , thereby to give them a hint of the end for which this monument was to be erected , namely , that it might be a memoriall to put them in mind of keeping Gods law . Vers . 2. And it shall be on the day when you passe over Jordan , &c. ] For the better understanding of the charge here given for the setting up of this monument , whereon the law was to be written , we must know first , that though it be said here that they should do this on the day they pas●●d over Jordan , yet thereby was not meant the very day they went over Jordan ●ut onely that they sh●uld do it at their first entrance into the land of Canaan . Day in the Scripture ●s ordinarily used for time , as Luke 19. 42. If thou hadst known , even thou , at least in this thy day , the things which belong unto thy peace ! and so it is here . The meaning is onely this , that after they were once gotten over the river Jordan ▪ they should take care at their first opportunity to see that this were done : and so it is expressed , vers . 4. when ye be gone over Jordan ye shall set up these stones . And indeed in the history of Joshua we may see , chap. 8. 30. that this monument was not erected till after the taking of A● : secondly , that though the text speaks on●ly of setting ●p great stones ▪ and plastering them with morter , yet it is most probable that thereby is meant the setting up or building of some notable monument with these stones , which should be then plastered over with plaster for the more conveniency of writing the law thereon , which could not so well have been done upon the rough stones : thirdly , that though it be not expressed what law of God it was that was to be written on this monument , and therefore some conceive that it was the ten commandments , others the curses and the blessings , which were then also to be pronounc●d upon mount Ebal and mount Gerizzim , and others this whole book of Deuteronomie , the law which Moses had now given them , and for the proving thereof they urge much , that it is so of●en called , this law , as vers . 3. Thou shalt write upon them all the words of this law , and so again , vers . 32. it is said that he wrote there upon the ston●s a copie of the law of Moses , which he wrote in the presence of the children of Israel ; yet it is most probable that either the cursings and blessings are here meant , or else the ten commandments , called the ten words , Exod. 34. 28. which are the summe of the whole law , and that because we cannot conceive how this whole book of Deuteronomi● could be written upon this monument in such fair plain characters that every one might reade it , and yet this was expresly enjoyned them , vers . 8. And thou shalt write upon these stones all the words of this law v●ry plainly : and fourthly , that the end of erecting this monument whereon the law was thus written was twofold ; first , that it might be a memoriall to put them in mind , that when God did at first bring them into the land it was upon these co●ditions , that they should serve him as his peculiar people , and keep all those laws which he had given them in charge ; secondly , that finding also hereby how farre they had been from doing exactly what God had required of them , and that hereby they were left under the curse , this might lead them to seek salvation in Christ , the promised Messiah . And for this very reason it was also that this monument was set up in mount Ebal , vers . 4. the mount whence the curse was denounced , vers . 13. against them that continued not ●n all things written in the law , to signifie that those that sought salvation in the law must needs be left under the curse ; and secondly , together with this monument there was an altar built , and set up , vers . 5. whereon they offered sacrifices , vers . 6 , 7. to teach them , that the righteousnesse and salvation which could not be attained by the works of the law was to be sought in Christ , of whom this altar was a type , and who is indeed the end of the law for righteousnesse to every one that believeth , Rom. 10. 4. Vers . 5. And there shalt thou ●uild an altar unto the Lord thy God , an altar of stones . ] See the note upon Exod. 24. 4. Thou shalt not life up an iron tool upon them . ] See the notes on Exod. 20. 24 , 25. Vers . 9. This day art thou become the people of the Lord thy God. ] To wit , because they had at this time in a solemn manner renewed their covenant with God. Vers . ●12 . These shall stand upon mount Gerizzim to blesse the people , &c. ] Moses here enjoyns the people that when they had set up the monument of stones on mount Ebal , whereon the law was written , and the ●ltar , mentioned vers . 5. and had offered sacrifices thereon as God had commanded them , they should then afterwards in a solemn manner give their consent to the blessings and curses that should be pronounced by the priests upon those that should keep , and upon those that should break Gods laws ; and the manner enjoyned for the doing hereof was this : Six of the tribes were to stand upon mount Gerizzim , to wit , Simeon and Levi , and Judah and Issachar , and Joseph and Benjamin ( where by the tribe of Joseph is meant the two distinct tribes of Ephraim and Manasseh , the sonnes of Joseph , who are here joyned together as one , because Levi is here reckoned as one of the twelve ) and these were all the posteritie of Leah and Rachel ; and then the six other tribes were to ●tand upon mount Ebal , to wit , Gad and Asher , Dan and Naphtali , who were the sonnes of the handmaids , and with them the Tribes of Reuben , who for his sinne lost his birthright , and Zebulun the youngest of Leahs sonnes : and so the tribes being thus divided , the priests came with the ark , Josh . 8. 32. into the little valley that was betwixt these two mountains , and there first they pronounced the blessings ( happely turning their faces towards mount G●rizzim ) and then all the tribes that stood on mount Gerizzim answered Amen , and then turning again to mount Ebal they pronounced the twelve curses , that are afterwards set down in the latter end of this chapter , and then all the tribes that stood on mount Ebal answered Amen . Indeed in Josh . 8. 33. it is not said that the tribes stood upon mount Gerizzim and upon mount Ebal , but that they stood half of them over against mount Gerizzim , and half of them over against mount Ebal : But hereby one and the same thing is meant , onely it is so expressed in Joshua , either to intimate that th● tribes stood the one companie right opposite against the other , or else rather because the people , at least their rulers and officers , stood on the first ascending of the hills , and so indeed rather over against them then upon them . Besides , though there is no mention made here of the priests pronouncing the blessings , but onely the curses , yet in Joshua 8. 33. it is expressely said that Joshua read ( that is , the priests by Joshuas appointment ) the blessings and the curses : and therefore doubtlesse the blessings were read by the priests as well as the curses , onely Moses passeth over the blessings , either because they might be easily enough gathered from the contrary curses which are expressed , or else ( as some conceive ) by this his silence in not mentioning the blessings , to lead his prudent reader to look for the blessings by another , which is Christ , Acts 3. 26. God having raised up his sonne Jesus , sent him to blesse you in turning every one of you away from his iniquities : for silence in the holy storie often implieth great mysteries , as the Apostle sheweth from Moses silence concerning Melchisedecs parents , Heb. 7. 3 , &c. As for the reasons why the Lord would have the people in such a solemn manner to give assent to these blessings and curses thus pronounced in their hearing , we may probably conceive it was , first , to teach them hereby that the law of God was just , the sinner himself being judge , and that he who breaks them must needs be self-condemned even by the light of a naturall conscience ; and secondly , the better to restrain them from breaking these laws , where there was no danger of being punished by the Magistrate , by putting them in mind that these sinnes would however expose them to Gods curse . And indeed the rather may we think that this God intended in this solemn service , because most of the sinnes here particularly accursed are secret sinnes , as secret idolatrie , vers . 15. the secret removing of the land-mark , vers . 17. incest , and bestialitie , and such other sinnes as men are usuall to conceal . Some adde besides , that mount Gerizzim being on the right hand of the priests , and mount Ebal on the left , hereby that day was shadowed forth , when a blessing shall be pronounced on them at the right hand , and a curse upon them at the left . But whether there was any ground for this mysterie , I question much : What is fit to be further observed concerning this passage , we may see in the foregoing note upon chap. 11. 29. Vers . 14. And the Levites shall speak and say unto all the men of Israel with a loud voice , &c. ] That is , the priests , the Levites , for so it is expressed , Josh . 8. 33. and indeed the Levites in generall stood upon mount Gerizzim amongst their brethren of the other tribes , vers . 12. Vers . 15. Cursed be the man that maketh any graven or molten image , &c. ] Under this all sinnes against the first table are likewise accursed , and so under the following particulars all sinnes against the second table . And all the people shall answer and say , Amen . ] So subscribing to the justice of Gods law , and as it were wishing that the curse might befall them , if they should in any of these things transgresse Gods commandments . Vers . 18. Cursed be he that maketh the blind to wander out of the way . ] And so also much more they that mislead simple men and women into any dangerous and damnable errour , pernicious to their souls . CHAP. XXVIII . Vers . 1. THe Lord thy God will set thee on high above all nations of the earth . ] That is , thou shalt excell all other nations both in r●gard of temporall blessings , and especially in regard of spirituall and heavenly advancements . Vers . 2. All these ble●sings shall come on thee , and overtake thee , &c. ] They shall come upon thee unexpectedly . Vers . 3. Blessed shalt thou be in the citie , and blessed shalt thou be in the sield . ] That is , in all places . Vers . 4. Blessed shall be the fruit of thy body , and the fruit of thy ground , &c. ] That is blessed shalt thou be in all thy possessions . Vers . 5. B●●ssed shall be thy basket and thy store . ] That is , blessed shalt thou be in the use of all that thou hast . Vers . 6. Blessed shalt thou be when thou comest in , and blessed shalt thou be when thou goest out . ] That is , in all thy imployments , publick or private . Vers . 9. The Lord shall establish thee an holy people unto himself , &c. ] This chiefly is meant of spirituall blessings , of being Gods peculiar people , and the firm perpetuity of ●he covenant made with them ; and it is added in the last place , as the chief ●iece 〈◊〉 their happ●nesse . V●●● . ●0 . And all the people of the earth shall see that thou art called by the n●me of the Lord , &c. ] That is , that thou art the peculiar people of God : for the meaning is , that all nations should plainly perceive by the singular blessings that shall be heaped upon this people , that God did indeed own them for his speciall people ▪ and that they were called by his name , as sonnes are called by the name of their 〈…〉 and wives by the names of their husbands . V●●● . 12. The Lord shall open unto thee his good treasure , the heaven , &c. ] Mos●s calls the heavens the Lords good treasure , because he keeps there in store those things wherewith he causeth the earth to yield abundance of increase for the enriching of those that dwell therein , as the rain to water the ground , the heat of the sunne , and the influence of the moon and starres , to make all things therein to grow and prosper , &c. Vers . 13. And the Lord shall make thee the head and not the tail , &c. ] That is , thou shalt be highly esteemed above other nations , and not scorned and despised as a base and contemptible people . Vers . 15. All these curses shall come upon thee , and overtake thee . ] That is , there shall be no avoyding these judgements : though thou triest all wayes , and with all the skill and diligence that can be used dost endeavour to escape and fly from these miseries , yet it shall not be ; thou mayest sometimes think that thou art gotten out of danger , but thy hopes shall be in vain , these judgements shall still pursue thee , and at last overtake thee . Vers . 21. The Lord shall make the pestilence cleave unto thee , &c. ] That ●s , God will send the pestilence into thy cities and towns , and you shall be no wayes able to rid your selves of it when it is among you ; in vain shall any means be used to stay the spreading of the infection , because the Lord shall command it to cleave unto you , and to continue amongst you . Vers . 23. And the heaven that is over thy head shall be brasse , and the earth that is under thee shall be iron . ] It is not without cause that Moses saith not , The heavens shall be brasse , and the earth iron , but , the heaven that is over thy head shall be brasse , and the earth that is under thee shall be iron ; for the Lord intended that this should give them a hint of fear , by shewing them how God had hemmed them in with judgements on every hand , if they should walk rebelliously against him . Vers . 24. The Lord shall make the rain of thy land powder and dust , &c. ] That is , in stead of rain there shall fall upon thy grounds , trees , plants , &c. powder and dust , which the wind and other things raise in times of drought . Vers . 28. The Lord shall smite thee with madnesse and blindnesse , &c. ] It is a spirituall madnesse and blindnesse and astonishment of heart which God here threatens , to wit , when God deprives men of the use at least of their understanding , that they stand in a manner like a blind man , or one that is suddenly amazed or astonished , not knowing which way to turn themselves ; or shall do such things which if they were not bewitched ( as S. Paul saith of the Galatians Gal. 3. 1. ) if they were not blind or drunk or mad , as we use to say , they would never . Accordingly therefore by groping at noon-day , in the following verse , all the effects are meant of this brutish stupidity and spirit of giddinesse , wherewith the Lord in his just judgement doth many times strike men , as when they shall cast themselves headlong into manifest dangers , and shall not be able to apprehend the occasions of helping themselves , or doing good to themselves , though never so clearly proffered unto them , when men shall runne on securely in those sinnes which the very light of nature must needs tell them are the high-way to hell , and when Gods anger is clearly discovered by his judgements , yet they will not see it , when they shall live under plentifull means of grace , and yet shall continue ignorant , or wilfully reject both Christ and heaven : and indeed in this regard we may well say that the Jews did thus , through Gods just judgement , grope at noon-day , and so still do unto this houre , in that the light of the Gospel shining upon them , they would not nor will yet acknowledge Christ their promised Messiah , which makes the Apostle say , 2. Cor. 3. 14. that untill this day there is a vail over their minds in the reading of the old testament , and Rom. 11. 8. God hath given them the spirit of slumber , eyes that they should not see , and ears that they should not hear , unto this day . Vers . 30. Thou shalt betroth a wife , and another man shall ly with her , &c. ] The sting of the judgement here threatned lies in this , that their enemies should lie with those they had newly betrothed to be their wives , before themselves had enjoyed them : and so it is likewise in the particulars following , that they should be bereaved of their new-built houses before they had dwelt a day in them , and of their vineyards before themselves had eaten of the fruit of them . Though it be misery enough at any time to have those things taken away by enemies , wherein we delight ▪ yet it is a great aggravation of this misery , when after we have taken much pains to get them , and have set our hearts upon them , and are filled with hope and expectation of enjoying the fruit of our labours , then on a sudden they should be snatched away , and so all our hope should be quite dashed , and others should enjoy all the swee● we had laboured for . Vers . 32. Thy sonnes & thy daughters shall be given unto another people , & thine eyes shall look and fail with longing , &c. ] The judgement here threatned is first , that they should behold with their eyes when their children were carried away captive which is a great aggravation of this calamity ; for it is not so great a vexation to heare of the losse of goods , or children , as to have them taken away before our eyes : and therefore also is that added , vers . 24. So that thou shalt be mad for the sight of thine eyes which thou shalt see , because doubtlesse the sorrow that enters to the heart by the eye doth usually cut deeper then tha● which enters by the eare● : and secondly , that their eyes should look , and fail with longing for them , &c. whereby is meant either the failing and marring of their eyes by their extreme mourning and weeping for their children , or else ( because there is mention made of longing for them ) that they should expect and wait for some help for the rescuing of their children ( even till eyes fail with waiting ) but all in vain , in that they should never be able to deliver them . Vers . 33. The fruit of thy land , and all thy labours , shall a nation which thou knowest not eat up , &c. ] From whom the lesse mercy can be expected : and withall God implyes how vain their hope of peace should be , grounded with their friendship with all the nations about them , since he was able to bring a nation upon them whom they know not , and whom therefore they never feared . Vers . 36. The Lord shall bring thee and thy King , which thou shalt set over thee , &c. ] Observable it is that it is so expressely noted , that not onely they , but their King also should be carried into captivity : for first , hereby is implyed the universalitie of the judgement , in that not so much as their King should be able to escape out of the hand of those over-bearing enemies ; and secondly , it is a great aggravation of any peoples misery when their Kings are cut off , that are the chief hope of any state : when the head is under water , the whole body must needs be in great danger , and therefore we shall find in publick judgements the people of God have still lamented above all for the losse of their prince , as Lam. 4. 20. The breath of our nostrils , the anointed of the Lord , was taken in their pit , of whom we said , Vnder his shadow shall we live among the heathen . And there shalt thou serve other gods , wood and stone . [ To wit , either being seduced by the enticing perswasions of those idolaters , amongst whom you shall live there , or else forced to it by the tyranny of your Lor●s and masters . In either of these cases it was a heavy judgement to Gods people , as being an evil that endangered their souls and their eternall well-being , as so it is here threatned as the most grievous of all miseries ; yet withall there is couched in these words too an exprobration of this peoples pronenesse to idolatry , intimating that then they should ●ave gods enough , and b●●lutted with superstitious will-worship , to which they were so strongly 〈◊〉 ▪ Vers . 37. And th●● 〈◊〉 ●●come an astonishment , a proverb , and a by-word , word , &c. ] There is much included in this threatning , as that their calamities s●ould be so great that their very enemies should be astonished at them , and that they should be the common table-talk of those that had vanquished them . But the chief thing intended is , that they should be slouted , and scorned , and made a laughing-stock in all places whereever they came . Vers . 38. The stranger that is within thee shall get above thee very high , &c. ] Moses had before threatned that the enemies of their land should prevail against them , and tyrannize over them ; but now he addes , as a farther degree of misery , that the very strangers , that formerly lived amongst them onely by permission as sojourners ▪ should come to lord it over them , and be in farre better condition then themselves : and indeed it doth much increase mens distresse when they come to be so farre beneath those that were formerly as farre beneath them . Vers . 45. Moreover all these curses shall come upon thee , and pursue thee , and overtake thee , &c. ] See the foregoing note upon vers . 15. Vers . 48. He shall put a yoke of iron upon thy neck , till he have destroyed thee . ] Their bondage is here compared to a yoke of iron , not onely because it should be so heavy and insupportable , by reason of the many g ievous miseri●s they should suffer there , but also because they should be no way able to break the yoke from off their necks , that is , to ridde themselves out of their bondage , but should continue under it , untill it had utte●ly co●sumed them . Vers . 49. And the Lord shall bring a nation against thee from farre , from the end of the earth , as swift as the eagle flyeth . ] Th●t is , sudde●ly ▪ unexpectedly , and with unresistable violence . And indeed the Babylonian , the nation here intended , is described to be a lyon with eagles wings , Dan. 7. 4. and Nebuchadnezzar is likened to a great eagle with great wings , as we ●ay see , Ezech. 17. 3 , 12. and there is of●en mention made of their swiftnesse , as Jer. 4. 13. Behold ▪ he shall come upon us as clouds , and his charets shall be as a whirl wind ; his horses are swifter then eagles . Lam. 4. 19. Our persecutours are swifter then the eagles of the heaven , they persued us upon the mountains , &c. A nation whose tongue thou shalt not understand . ] So that it shall not be possible to call for mercy at his hand . Vers . 5● . And he shall besiege thee in all thy gates , untill thy high and fenced walls come down , wherein thou trustedst , &c. ] This last clause , wherein thou ●rustedst , is added not onely to intimate that the enemie that God would bring against them would batter down their strongest walls & bulwarks , but also by way of upbrayding them ▪ for putting too much confidence in such things as these , which alas should be no help at all to secure them against those enemies that God would send to destroy them . Vers . 57. And towards her young one that cometh out from between her feet . ] The Heb●ew word signifieth her af●er-birth , and implyeth that the mother should devour both that and the child with it , which much aggravates the judgement . Vers . 62. And ye shall be left few in number , whereas ye were as the starres of heaven for multitude . ] Which being dire●tly contrary to that which God had promised , must needs be an evident signe of Gods displeasure against them . Vers . 63. The Lord will re●oyce over you to destroy you , and to bring you to nought . ] The drift of these words is to imply how great the indignation of the Lord against them should be , that should make him not onely destroy , but also rejoyce in destroying a nation that had formerly been so precious in his eyes , and for whom he had done such great and wonderfull t●ings . Nor doth this contradict what the Lord saith , Ezek. 33. 11. As I live , saith the Lord God , I have no pleasure in the death of the wicked , &c. for though God doth not delight in the destruction of his creatures , yet as there is an execution of justice done upon wicked men that despise his mercie , the Lord is pleased with it , and rejoyceth to destroy them . And ye shall be plucked from off the land whither thou goest to possesse it . ] To be carried away from their native countrey is to all men a heavy judgement , but much heavier to the Jews then to any others , their land being the inheritance given them of God ; therefore their expulsion out of Canaan was a losse of the pledge of their adopt●on , and a signe , as it were , that their heavenly father had disinherited and cast them off . Vers . 64. And the Lord shall scatter thee among all people , &c. ] That is , you shall not onely be carried away captive into a strange land , but also when you come thither you shall be dispersed and scattered abroad into severall places . A great degree of their misery : when they were carried captives out of their native countrey , had they dwelt all together in the land of their captivity , it had been the lesse grievous ; but to be dispersed into s●verall places , where they should not see the faces of their brethren , that was a ●ore calamity indeed . Vers . 65. And among these nations shalt thou find no ●ase , neither shall the sole of thy foot have rest , &c. ] That i● , when you are brought into a strange countrey , ye shall be there as farre from being settled as ye were before , because there ye shall be continually removed and carried ab●●t from one place to another . And indeed it was just with God , that this people , which would not serve him in the land of his rest , Psal . 95. 11. which was to t●em also a pledge of eternall rest prepared in heaven , should be driven from t●ence , and live for ever after in a restl●sse cond●tion . Vers . 66. And thy life shall ●ang in doubt before thee , &c. ] That is , thou shalt be in a continuall doubt and ●ear of losing thy life : for so it is explained in the following words , thou shalt fear day and night , and shalt have no assurance of thy life . Now this their fear was occasioned partly by the savage cruelty of their lords and masters , and partly by the guilt that lay upon their consci●nces , which made them continually look that God should cut them o●f in his wrath and di●pl●●●ure . And indeed observable it is that the ●eathen Poet should in this regard 〈◊〉 them by the name of Judaea treme●s , that is , Judaei trementes , trembling Jews , Juven . Sat. 6. Vers . 67. And the Lord shall bring thee into Egypt again , with ships , by the way whereof I spake unto thee , thou ●halt see it no more again . ] That is , the Lord shall cause you to be carried again by ships into Egypt , whither he had said you shall not return no more ( as is noted , chap. 17. 16. the place to which these words have reference ) though there be mention both there and here of returning into Egypt by the way through which they came when they came out of Egypt , to wit , because that was the ordinary way betwixt Canaan and Egypt , yet both places are to be understood generally of any returning into Egypt , and not onely of returning by the same way . It is true indeed that when the Jews , after the destruction of Jerusalem , were sold for slaves by the Romans , though many of them were then carried away by shipping into Egypt ( and so that was then accomplished which is here threatned ) yet it might be well enough said that they were brought back into Egypt ●y the way whereof God said , thou shalt see it no more , to wit , by the way of the wildernesse , and that because we may suppose that being brought by shipping near to the plains of Moab , they were then set on shore , and so were carried the r●st of the way on foot through the wildernesse . But I say there is no necessity that we should understand this precisely of their being carried into Egypt by the way they went out from thence : That which is here threatned is onely this , that God would bring them to be slaves again in Egypt ; and we need not wonder that this is threatned in the last place , as a most remarkable judgement , if we consider how terrible the very name of Egypt must needs be to them in regard of those grievous miseries their fathers had already indured there ; and that Gods undoing of that which he had done , and bringing them back to that bondage from which he had rescued them , when he at first took them to be his peculiar people , was a kind of discharging them from being any longer his people , as if he had quit● cast them off , and meant no more to take any care of them , or to own them for his people . And there ye shall be sold to your enemies for bond-men and bond-women , and no man shall buy you . ] This last clause , and no man shall buy you , is added , to imply either that there should be so many of them to sale that there should not be buyers enough to buy them ( as we reade in the Hi●●ories of those times , that after the dest●uction of Jerusalem by Titus there were nin●y and seven thousand captives of the Jews , so that they scarce knew where to sell them ) or ●lse that the Jews should be so vilified and despised , that no man should profer any money for them . And indeed why else should this be here added ? when a man is once in bondage , the likelyhood of being passed to another master dot● rather encrease his sorrow then otherwise . He knows the worst where he is ; what he may suffer elsewhere , he knows not , and ther●fore one would think it should be a comfo●t to him that no one would buy him . But I say , it is the base esteem , which men o● all nations should have of the Jews , which the holy Ghost here aims at , it being to all men a great vexation to be slighted and vilified , as if they were not worthy the looking after . CHAP. XXIX . Vers . 1. THese are the words of the covenant which the Lord commanded Moses , &c. ] Either this hath reference to all that went before in this book , to wit , that the law which he had repeated and explained amongst them was the covenant which the Israelites were to enter into , that is , that which they were now by covenat to bind themselves to do ; or else they may have reference to that which follows after , to wit , in the sequele of the chapter , The words of the covenant which the Lord commanded Moses to make with the children of Israel , that is , the words he was to use to the people when he was now to prepare them for the solemn renewing of their covenant with God , the work which they were immediately to enter upon . Hitherto Moses had repeated the Laws of God , and now ●hey were to renew the covenant which God had made with their fathers in Horeb , at the first giving of the Law ; and this is that for which in this chapter he now bends himself to prepare the people . Vers . 5. Your clothes are not waxed old upon you , and thy shoe is not waxed old upon thy foot . ] See the note chap. 8. 4. Vers . 6. Ye have not eaten bread , neither have you drunk wine , or strong drink . ] The more miraculously God had preserved them , the more evident was Gods care over them , and the more reason they had to be circumspectly carefull of yielding obedience to all his commandments ; and therefore it is that Moses puts them in mind how the Lord had sustained them without bread , or wine , and strong drink , feeding them with manna from heaven in stead of bread ; and doubtlesse ordinarily they had no other bread , though at sometimes they might ; of which see the note , Deut. 2. 6. Vers . 12. That thou shouldst enter into covenant with the Lord thy God , and into his oath , &c. ] That is , into the covenant confirmed with an oath . Vers . 15. But with him that standeth here with us this day , before the Lord thy God , and also with him that is not here with us this day , &c. ] That is ▪ no lesse with him that is not here with us , that is , your posteritie that is not yet born , t●en with him that standeth here with us this day . Vers . 16. For ye know how we have dwelt in the land of Egypt , and how we came through the nations , &c. ] This hath reference to that which went before , vers . 12. 13. where he told them that they were now met together that they might enter into covenant with the Lord their God : and the reason why this is added may be twofold : first , to shew how requisite it was that they should renew their cov●nant with God , because having dwelt in the land of Egypt ( at least many of them in their younger years ) and having gone through many idolatrous nations in their passage towards Canaan , and seen their severall idolatries and abominations , there was some cause of fear lest perhaps some of them were tainted by this means , and therefore it was fit , to prevent this , that they should all solemnly renew their covenant with God , and hereto agrees that which follows ▪ vers . 18. Lest there should be among you man or woman or familie whose heart turneth this day ●rom the Lord our God to go and serve the gods of these nations : or secondly , to perswade them to be willing to enter into this ●ovenant , to wit , both from the experience they had of the grosse abominations of these idolatrous people , and the Lords severitie in punishing them , and likewise from the consideration of Gods fatherly providence in carrying them safe through so many dangers . Ve●s . 18. Le●t there should be among you a root that beareth gall and wormwood . ] The ga●l and wormwood here meant , or the poysonfull herb and wormwood , as it is in the margin ▪ is idolatrie , of which Moses spake in the foregoing words , or more generally all sinnes of rebellion against God , and they are so c●lled , either b●cause they are displeasing and distastfull to God , even as gall and wormwood are to us , or because they will prove to the sinner and such as shall by him be infected bitternesse in the end , yea as deadly ●oyson to his and their souls : and thus the Scripture speaks of sinne in other places , as Amos 5. 6 , 7. Seek the Lord — ye who turn ●udgement to wormwood ; and Heb. 12. 15. Lest an● root of bitternesse springing up , trouble you , and thereby many be desi●ed . And as sor the root that beareth gall and wormwood , thereby is meant either the evil apos●atizing heart forementioned , lest there should be among you man or woman , &c. whose heart turneth away from the Lord our God ▪ &c. of which also the Ap●stle speaks after the s●me manner , Heb. 3. 12. Take heed ▪ brethren , lest ●here be in any of you an evil heart of unbelief in departing ●rom the living God : and this is called the root , that beareth this gall and wormwood , because it is hidden from men as the root is hidden under the earth , and yet is the very spring from whence idol●trie an● all other sinnes do grow , so that when men give over their evil wayes ▪ and yet purge not sinne o●t of the heart , it is but as the cropping of weeds in a ga●den , when the roots are left behind ; or ●lse rather , the root here intended is ●ome close idolaters that might be amongst them , who concealing themselves from the publick view , as the root is hidden under the ground , would secretly by their example and perswasions in●ect and poyson many , and cause their wicked practices to grow and spread amongst the people , till at length they brake forth openly to the ruine of all . And indeed the whole series of the words , both before and after , seem plainly to be spoken of some dangerous persons that might be amongst them , the mischief whe●eof he desires to prevent , by causing them all to enter into a solemn covenant with God , Lest , saith Moses , there should be amongst you man or woman , or familie or tribe , whose heart turneth away this day srom the Lord our Go● to go and serve the gods of these na●ions ; lest there should be among you a root that beareth gall and wormwood . ( and then mark what follows ) And it come to passe when he heareth the words of this curse , &c. All the way he speaks of some false-spirited men that might be amongst them . Vers . 19. I shall ●●ve peace though I walk in the imaginations of min● hear● , to adde drunkennesse to thirst . ] This is the voice of the s●cure sinner , that despiseth the curse , and presump●●ously assures himself of peace and imp●nitie , though he doth that which he hears accursed in Gods law ; I shall have peace , saith he , though I w●lk in the imaginations of mine heart , that is ▪ though I do what I list my self , or wh●t seems good in mine own eyes , to adde drunkennesse to thirst . Now men thus imboldning themselves with hope of impuniti● may be said to adde drunkennesse to thirst in two respects : First , because whereas naturally they thirst aster sin●e , but yet are restrained by the light and checks of conscience , this makes them adde sinne to sinne in abundance , to drink iniquitie like water , Job 34. 7. to work all uncleannesse with greedinesse , as the Apostle speaks , Eph. 4. 19. it makes them let loo●e themselves even to take their fill and glut of sinne , till they become at length , like drunken men , vo●d of all sense and reason and remorse of conscience , not having any thing left in them to keep them in from the prosecuting of any villanie whatsoever : and secondly , because the longer and further men proceed to satiate themselves with sinne , the greedier they will still be upon it , this giving of themselves to take their ●ill of sinne being as sure to make their desires after sinne more eager then they were before , as drunkennesse is to encrease thirst . Vers . 20. The Lord will not spare him , but then the anger of the Lord , and his jealousie shall smoke against that man. ] That is , it will break forth with great furie and terrour against him . Moses alludes in this Metaphor , of the smoking of Gods anger and jealousie against such men , either to the breath which will break from the nostrils of some men , especially when they are in a great chafe and furie ; whence is also that expression of Davids concerning the Lords high displeasure and indignation , there went up a smoke out of his nostrils , Psal . 18. 8. or else to the terrour and violence of smoke , which will arise and break forth from any combustible matter when it is first set on fire , even hiding and covering the light of the heavens with its bl●●k clouds . Vers . 23. And that the whole land thereof is brimstone , and salt , and burning , &c. ] That is , dried up , barren and good for nothing . Brimstone and salt , where-ever they abound , will so dry up the moisture of any grounds that they will be extremely parched and barren ; and hence is this expression here used , not unlike that also , Jer. 17. 6. For he shall be like the heath in the desert , and shall not see when good cometh , but shall inhabit the parched places in the wild●rnesse , in a salt land , and not inhabited . Vers . 26. For they went and served other gods , and worshipped them , gods whom they knew not , and whom he had not given unto them . ] The last clause of this verse may be diversly translated : If we reade it as it is in the margin of our Bibles , Who had not given to them any portion , then it contains an exprobration of the ingratitude and folly of the Is●aelites in forsaking the Lord , who had given them the land of Canaan , and many o●●er wayes done so much for them , to go and worship other gods , who had done , and indeed could do , nothing for them . But if we reade it , a● it is in our text , And whom he had not given unto them , then it contains the reason why they did so highly provoke God by their idolatry , to wit , bec●use the Lord had not appointed them any such way of worship : for we must know that the Israelites in all their idol-worship did still pretend the worshipping of the true God under those id●l-gods ▪ and therefore against that pretence this is opposed , that he had not given unto them any such gods , nor prescribed them any such way of worshipping him . Vers . 28. And cast them into another land , as it is this day , &c. ] These are ●till the words of the natious that should thus in time to come talk of Gods judgements upon the Israelites after they were carried away as captives into a strange countrey . Vers . 29. The secret things belong unto the Lord our God , but those things which are revealed , &c. ] The meaning of these words is plain and easie ; but yet why they are inserted here , and what was Moses drift herein , is not easily discerned . Some say that this is not unfitly subjoyned to the foregoing exhortation for observing carefully the laws of God , because it discovers , and so gives us a hint to take heed of an ordinary root of disobedience , to wit , when men are ambitious to know and busily search after Gods secret counsels , which they have nothing to do with , and by that means are taken off from minding those revealed duties which do so nearly concern them . But I rather conceive that this clause is here inserted , either by way of explaining what he had formerly delivered , to wit , that he said not that they should certainly be thus destroyed , as is before mentioned ; No , whether your posterity ( saith he ) will by their rebellion thus provoke God , and so bring this heavy indignation upon the land , that is onely known to God , ●nd secret things belong ●nto the Lord , we must not meddle with them : but that which he had said was onely this , that if they did thus provoke the Lord , then all this ruine should certainly befall them , this God had revealed , and that which God had revealed it became them and their children seriously to lay to heart : or else by way of preventing an objection ; for if against all this that he had threatned they should object , that God was infinitely mercifull , and would not therefore destroy his people ; to this he an●wers , Secret things belong unto the Lord , how farre he will shew mercy either in forbearing you , or giving you grace to repent , that depends onely upon his secret counsel , and we cannot search into it ; those things which are revealed belong unto us , and to our children for ever , and that which is revealed is , that if we rebell against him , he will poure out all these judgements upon the land , except by repentance and turning to him we prevent this ruine : which is that therefore we must look to ▪ that so by avoiding the sinne we may prevent the judgement . And this most probably is the full drift of this clause . And so Mo●es ●akes way likewise to those promises of mercy to the penitent , which follow immediately in the next chapter . CHAP. XXX . Vers . 1. ANd it shall come to passe when all these things are come upon th●● , the blessing and the curse , &c. ] As if he had said , when thou hast had experience both of the one and the other , thou shalt by proof see how much be●ter it is to serve God then to rebell against him , this will then bring thee ●o tur●●o the Lord , and the Lord will then again be favourable to thee . Vers . 3. Then the Lord thy Go● will turn thy captivity , and have comp●ssi●● upon thee , &c. ] That is , upon their serious repentance . So that it is of Gods ▪ mercy and compassion rather then any thing else that those that do most seriously r●pent find favour at his hand . Vers . 6. And the Lo●d thy God will circu●c●s● thin● he●rt . ] See chap. 10. 16. Ver● . 9. And th● Lord thy God will m●ke th●e plenteous in ●very work of thine hand , in the fruit of thy body , and in the fruit of thy cattel , and in the fruit of thy lan● , for good . ] That is , he will not bestow these outward blessings upon thee , but it shall be for thy good that thou hast them : Many are the worse for abundance of outward things ; then onely are they true bl●ssings when they are given men for their good . Vers . 11. For this commandment , which I command thee this day , it is not ●idden from thee , neither is it farre off . ] By the commandment given them in charge , which Moses here speaks of , is not meant the law onely , but the whole doctri●e of Mo●es , wherein he had revealed unto them the will of God concerning the way and means of salvation , to wit ▪ faith in Christ , the Messiah , and new obedience following thereupon : and this , ●e saith , they could not now neglect unde● a pretence of ignorance , that they knew it not , because God had so fully and effectually made it known unto them . Thus the Apostle teacheth us under this place , Rom. 10. where he telleth us that this commandment which Moses here speaketh of is the speech of the righteousnesse which is of faith , vers . 6. But the righteousnesse which is of faith , speaketh on this wise , Say not in thine heart , Who shall ascend into heaven ? and calleth it therefore the word of faith , vers . 8. And besides it is plain that Moses intended this by his own words here used : for why else doth he say that the commandment which he commanded them was plain and ea●ie , that they might heare it and do it , vers . 12. and that it was very nigh unto them , in their mo●ths , and in their hearts , vers . 14. Since no perspicuity of the Law can make it easie to be done , but as it is given by the hand of a Mediatour Evangelically to be kept by us ; nor is the Law written in our hearts , but as we are in covenant with God in and through Christ . That therefore which Moses saith was not hidden from them , the doctrine of ●alvation by faith in Christ , and the law as it was the rule of new obedience that ever accompanieth true faith : for though the righteousnesse which is of faith was not so clearly then revealed as it is now , and in that regard comparatively is said to have been then hid , Col. 1. 26. The mystery ●hich hath been hid from ages , and from generations , but now is made manifest to his saints ; and farre off , Heb. 11. 13. These all died in faith , not having re●eived the promises , but having seen them afarre off , &c. yet it was not so hid that it was impossible for them to attain , and the law was plain and easie to be per●ormed evangelically . Vers . 12. It is not in heaven ▪ that thou shouldst say , Who shall go up for us to ●eav●n ? ] That is , you cannot say that God hath not revealed his will ●nto you , that you would do it if you knew it , or that he hath given you a dark and obscure law , which you are not able to reach , Esa . 45. 19. I have not spoken in secret , in a dark place of the earth ; I said not unto the seed of Jacob , Seek ye me in vain . I the Lord speak righteousnesse , I declare things that are right . How these passages are applyed by S. Paul , see Rom. 10. 6. 7. Vers . 14. But th● word is very n●gh unto thee in thy mouth , &c. ] That is , it is so clearly reve●led that thou mayest confesse it with thy mouth , and believe i● with thy heart , to wit , being the●eto en●bled by the spirit of regeneration . Vers . 19. I call heaven and earth to record this day against you , &c. ] See Deut. 4. 26. CHAP. XXXI . Vers . 1. ANd Moses went and spake these words unto all Israel . ] That is , having caused the people to be assembled together according to the usuall manner , he then went unto the assembly , and spake unto them that which here followeth . Vers . 2. And he said unto them , I am a hundred and twentie years old this day , I can no more go out and come in . ] One main reason of calling this assembly was that Moses might in a solemn manner substitute Joshua to succeed in his room : and accordingly in the first place he addresseth his speech to perswade the people not to be troubled at this change ; for though the people had often murmured and rebelled against Moses , yet being at length brought by him to the borders of the land of Canaan , and having had such good experience of his faithfulnesse in governing , it could not but be an occasion of much grief and fear to be deprived now of him , to lose him just now when they were entring the land ; and therefore he seeks now to comfort them and to prevent their excessive sorrow , and that first by putting them in mind of his years , not that he was already by reason of his years unfit for this weightie office , Deut. 34. 7. but that by the course of nature they might well expect he must now grow weak , and decay , and wax unfit for such great labours , though God had hitherto miraculously preserved him . As for that phrase , I can no more go out and come in , see Numb . 27. 17. Also the Lord hath said unto me , Thou shalt not go over this Jordan . ] This is a second argument whereby he perswades them to be content to part with him , Also the Lord hath said unto me , Thou shalt not go over this Jordan : as if he should have said , Had I been never so young , never so able to go in and out before you , since God hath determined that I must not c●●ry you over Jordan , but must here end my dayes , it is fit that we should all yield to his good pleasure . Vers . 3. The Lord thy God he will go over before thee , &c. ] As if he had said , It was God before by whom ye prevailed against your enemies , even when I was with you , and he will not leave you but destroy your enemies as formerly , and therefore you shall have no cause to be dejected because I am taken away , for your God will still be with you . Vers . 7. And Moses called unto Joshua and said unto him in the sight of all Israel , Be strong , and of a good courage , &c. ] That is , be not dis●aid either at the strength of the enemies , against whom thou must lead this people ; or at any other troubles that shall befall thee in executing this place of Magistracy whereto thou art called : and indeed Captains and Magistrates have of all other most need of courage and faith in Gods providence and assistance . Vers . 9. And Moses wrote this law , and delivered it to the priests , &c. ] That is , when Moses had written this book of the law , the book of Deuteronomie , he delivered it solemnly in the sight of the people , unto the priests , and unto all the Elders of Israel , even thereby to give them to understand that they were the men to whose charge it did especially appertain to see that this originall book of the law were safely kept , and that the laws contained therein were duly observed , both by them and by the people . The priests were to teach the people the knowledge of this law , and to them it did belong to uphold and maintain his truth and will therein revealed , that it might not be overborn or troden under soot by any possessed with a spirit of errour and profanenesse ; and therefore was the law delivered to them : and the Elders , they were to assist the priests and the Levites , and to see that the people regarded them in their places , and withall to see that the judiciall laws were executed : and therefore to them also the law was delivered . As for the description of the priests , the sonnes of Levi which bare the ark of the covenant of the Lord , it may also be added to imply another reason why the book of the law was given to them , namely , because they were to lay up this book in the side of the ark , vers . 26. And though the Levites did usually bear the ark , Numb . 3. 31. and 4. 15. yet sometimes , especially upon extraordinary occasions , the priests also carried it , as when they passed over Jordan , Josh . 3. 16 , 17. and when they compassed Jericho , Josh . 6. 12. and they had alwayes the chief charge to look to the ark and the other holy things . And Moses commanded them , saying . At the end of every seven years , &c. ] The summe of this passage is briefly this , that Moses commanded the priests to read this book of the law every seventh year , which was the year of release , amongst the people , and that upon the feast of tabernacles that year . Concerning the year of release , and the phrase here used , At the end of every seven years , see the note upon chap. 15. 1. But besides for the fuller understanding of this passage we must note , first , That the law , which the priests were here enjoyned to reade amongst the people every seventh year on the feast of tabernacles , was the originall copie of this book of the law which Moses wrote , and which he now delivered to the priests to be kept by them . Doubtlesse some part of the book of the law was read amongst them by the Levites every Sabbath day , Acts 15. 21. For Moses of old time hath in every city them that preach him , being read in the Synagogues every Sabbath day ; nor can it be questioned but that the people had books of the law , in the reading whereo● they did dayly in private exercise themselves : if this were required of their kings , chap. 17. 18 , 19. much more may we think it was required of them that were of inforiour rank . But yet once in seven years God would have this book to be read by the priests , from the beginning to the end , amongst the people , both that being read in such a solemn manner it might take the deeper impression in them , and so cause them to fear the Lord their God , and to observe to do all the words of this law , as it follows , vers . 12. and perhaps also that it might be made manifest to all Israel that those copies of the law which they had , and which were read and expounded to them every Sabbath day , did agree with this originall which Moses wrote : and secondly , that the reason why God appointed this to be done on the year of release , was not onely because that year they had most liberty of mind to intend that service , the l●nd lying that year at rest , and themselves being freed from the danger of having their debts exacted of them ; but also because it was a holy year , the Sabbath of years , and so the fitter for this extraordinary duty : and thirdly , that this was appointed to be done at the feast of tabernacles that year , because then all Israel came to appear before the Lord , as it is said , vers . 11. for though the males onely were bound to come up at the feast , Exod. 23. 17. yet they did usually carry with them their women also , and therefore it is said , vers . 12. Gather the people together , men and women and children , &c. that they may hear , and that they may learn , &c. Vers . 14. Call Joshua , and present your selves in the tabernacle of the congregation , &c. ] This was thus done , that the people might be fully satisfied that he was called of God to this place , and that Joshua himself might be put in mind that he was but Gods deputy , and so might still acknowledge Gods sovereignty over him , and be the more faithfull in discharging the trust which God had put into his hands . Vers . 16. This people will rise up , and go a whoring after the gods of the strangers of the land whither they go to be amongst them . ] The gods whom they have vanquished , as it were , that could neither preserve themselves , nor the people that served them , for the worshipping whereof the land had spewed out these her inhabitants . Vers . 17. I will forsake them , and I will hide my face from them , &c. ] That is , I will cast them off , and take no more charge of them as my people : and so when all kind of miseries do then come upon them , though they seek for me to help , yet I will hide my face from them , a●d will not regard them . Vers . 19. Now therefore write ye this song for you , and teach it the children of Israel , &c. ] To wit , that which followeth in the following chapter , containing a prophecy of their falling away from God , and Gods just judgement upon them for this their apostacy . It was given in a song , that it might be the better remembred , and might the more work upon their affections : and the Israelites were to learn and sing it , that in time to come , when they should so provoke God by their sinnes , as is there set forth , and God should thereupon punish them with those very evils which are there foretold , this song as out of their own mouths might be a witnesse for God against them , to wit , that the evils they suffered were of Gods sending , as being the very judgements which God had long since threatned ; and that God had in that song given them warning enough , and they were therefore inexcusable , because notwithstanding this warning they had brought these miseries upon themselves . Vers . 21. For I know their imaginations which they go about , even now . ] That is , what they will do hereafter I know now , yea I see the false hypocrisie of their hearts and their pronenesse to idolatrie even at this present . This I conceive is the drift of these words : yet it might be also intended to intimate that there were some amongst them that had base apostatizing tho●ghts already in their hearts . Vers . 26. Take this book of the law , and put it in the side of the ark of the covenant , &c. ] That is , not the ark ( for there was nothing in the ark save the two tables of stone which Moses put there in Horeb , 1. Kings 8. 9. ) but on the outside of the ark , where was the pot of Manna , and Aarons rod. And this was appointed , to signifie that it was the law of God , though written by Moses , and so the people might heare it with the more reverence and attention when it was brought forth thence and read amongst them ; and withall , that God would keep and preserve it , and take vengeance on those that should disregard and dispise it . Indeed this was that very book which was found in the treasurie of the temple in Josiahs time , 2. Chron. 34. 14. and therefore it seems it was removed from the ark in after-ages , and kept in some other place of the temple , wherein seeing they transgressed the directions which God here gave to the priests , no marvell though this precious treasure was for some years lost and not looked after . Vers . 28. That I may speak these words in their ears , and call heaven and earth to record against them . ] See the note , chap. 4. 26. CHAP. XXXII . Vers . 1. GIve ear , O ye heavens , and I will speak , and hear , O earth , &c. ] That is , the song mentioned in the former chapter , which God gave Moses , vers . 19. and commanded him to teach the people . And this Rhetoricall expression which Moses useth in the beginning of this song is to imply , first , of what great importance it was which he was about to say , that it was fit all the world should hearken to it ; secondly , to imply how strangely stupid Gods own people were , that he had as much hope that the senselesse and unreasonable creatures should hearken to him as they . Vers . 2. My doctrine shall drop as the rain , &c. ] That is , look as the dew , the small rain , and great showrs distilling and falling down upon the grasse and herbs , do soften the ground , and so cause the grasse & herbs & plants , &c. to sprout out and grow up sweetly , and to bring forth abundance of fruit ; so shall my words prove profitable and effectuall for the good of those that heare them , softening their hearts , making all grace to grow and thrive in their souls , and causing them to be abundantly fruitfull in every good work , to wit , unlesse they fall upon hearts like stones , or sandie ground , where nothing can grow : which is much at one with that which the Lord saith of his word , Isa . 55. 10. As the rain cometh down , and the snow from heaven , and returneth not thither , but watereth the earth , and maketh it bring forth and bud , &c. so shall my word be that goeth forth out of my mouth , &c. Vers . 3. Because I will publish the name of the Lord , ascribe ye greatnesse to our God. ] Some Expositours by publishing the name of the Lord , understand his setting forth the excellencies of God , to wit , his infinite power , wisdome , righteousnesse , &c. and by ascribing greatnesse to our God , they understand also glorifying of God , and extolling his name ; and so they conceive the meaning of these words to be as if Moses had said , because I intend to shew forth the glory of the Lord , the drift of this song being to praise his name by shewing his faithfull & righteous dealing with Israel , and so to lay the blame of their revolt upon them , and to clear God of it , therefore let Israel ascribe greatnesse to our God , to wit , either by obeying his will , or else by justifying God and condemning themselves if they be punished for rebelling against them . But I rather think that by publishing the name of the Lord is meant onely his speaking to them in the name of the Lord or in Gods stead , and so by ascribing greatnesse to our God is meant their regarding the words he should speak as became them that were to heare the great God of heaven and earth speaking to them ; and so the sense of these words to be this , Because I will publish the name of the Lord , that is , because I shall speak to you in the name of the Lord , and what I shall deliver shall be from God , the word of God , speaking by me ; ascribe ye greatnesse to our God , that is , make it manifest that you reverence the Majestie of that great God that now speaks unto you , to wit , by attending to what is spoken with all humility , by laying it to heart , and yielding obedience thereto . And indeed they that heare God reverently when he speaks , and tremble at his word , Isa . 66. 2. they that are deeply moved with what is spoken , and endeavour to obey it with all their might , their hearts are effected as they ought to be with the majesty and greatnesse of God : and on the other side , all irreverence and carelesnesse in hearing Gods word , and all slighting and disregarding of what he speaks , argues a secret vilifying of God in the heart . Vers . 4. He is the rock , his work is perfect , &c. ] These two verses following contain the summe of the greatest part of the song , to wit , that God was no way to be blamed for his dealing with the Israelites , but that all the blame must rest upon them , who had causelesly revolted from him , and so had given him just cause to poure out his wrath upon them . Had God failed or come short in any thing that should have been done , had he not made good his promises , or had there been any thing to be desired that was not to be found in God , their defection from him might have been excused under that pretence . But no such thing could be said of God. No , saith Moses , He is the rock , his work is perfect , &c. first , he is the rock , that is , he is an almighty , stable ▪ sure refuge and foundation to all those that fly to him , and rely upon him , If God be for us , who can be against us ? Rom. 8. 31. neither indeed is there any sure shelter to be had but onely in him . In times of danger men used to fly to rocks to shelter themselves , 1. Sam. 13. 6. To shew therefore that in times of danger those that flie to God , and are taken into his protection , are sure and safe , and none but they , the Scripture styles him the rock : as the coney that flies to the holes in the rocks doth easily avoyd the dogges that pursue her , when the hare , that trusts to the swiftnesse of her legs , is at length overtaken and torn in pieces ; so those that seek rightly to God in their distresse , and trust in nothing but his protection , do find him a sure impregnable rock of defence , whereas they that trust in their own policy , or wealth , &c. shall at length be surprised and destroyed , and there shall be none to help them . Thus God is the rock . And again , his work is perfect ; for all his wayes are judgement , &c. that is , his dealing with his people hath been exactly just and holy in the highest degree of perfection , nor hath there been any the least failing in any thing that he hath done , Jer. 2. 5. Thus saith the Lord , What iniquity have your fathers found in me , that they are gone farre from me , &c. And indeed because God is infinite in power , and wisdome , and goodnesse , &c. and therefore it is not possible that any thing should be better done then as God doth it , even in those works of God that have some imperfection in them , as in giving children born blind , or lame , &c. yet as they are acts of providence , there is a perfection of wisdome , holinesse , and justice in them , and there is nothing at all in them for which he can be blamed . Vers . 5. They have corrupted themselves . ] Having in the former verse justified God , and shown that he was not to be blam●d if Israel were destroyed , here Moses begins to shew that all the blame belonged to the Israelites themselves , and that because they had corrupted themselves , that is , they had broken covenant with God ; though they professed themselves his people , and called him their father , yet they were degenerated from the holy wayes of their fathers , and were become a wicked and sinfull people . Their spot is not the spot of his children . ] Others translate this clause , as it is in the margin of our Bibles , that they are not his children , that is their blot , and then the meaning must needs be this , that whatever they had formerly been , yet they had now brought this stain and dishonour upon themselves that they were not indeed the children of God. But the translation in our Bibles doth best agree with the scope of the place , their spot is not the spot of my children , that is , their wickednesse is greater then can stand with the condition of being my children . The best of Gods children have their spots and blemishes , their infirmities and corruptions : But to live in the ordin●ry practice of grosse sinnes , and to give themselves over to wicked courses are degrees of evil which are not compatible with true grace : these spots are ●ot the spots of his children , who must be holy as their father in heaven is holy . And this is that which Moses here chargeth upon the Israelites , though in regard of outward profession the Lord was their father , and they his children , as himself afterwards saith , vers . 6. Is not he thy father that hath bought thee , &c. yet the wickednesse of their lives was evidence enough that they were not such indeed and in truth , their spot is not the spot of his children . They are a perverse and crooked generation . ] Moses calls them cr●●ked , because both their hearts and wayes were so dissonant to the right rule of Gods will and Law ; and perverse , because they were so untoward and untractable , that nothing would work upon them to mend any thing that was amisse in them ; and the word generation in this clause , a perverse and crooked generation , implyes both the generality of their Apostacy , and the spring from whence their wickednesse proceeded , to wit , originall sinne , that corruption of nature , which they drew from their parents . Vers . 6. Is not he thy father that hath bought thee ? hath he not made thee , and established thee ? ] To convince them of that grosse ingratitude , wherewith he had charged them in the foregoing words , Do ye thus requite the Lord , oh foolish people , and unwise ? he puts them in mind of that which was of all other the greatest of the mercies which he had afforded them , natuely , that he had chosen them to be his peculiar people , and so had entred into a covenant with them that he would be their father , and that they should be his sonnes and his daughters : for that he speaks of their being his children by adoption is manifest , the phrase here used , thy father that hath bought thee , implying plainly that they were not his children by nature , but that he redeemed and bought them , and so adopted them to be his children ; and the next clause also is to the very same purpose , Hath he not made thee , and established thee ? for it is not meant so much of making them men and women , as of making them his people , and by a sure covenant establishing them to be his sonnes and daughters ; and so the word is elsewhere used for a degree of grace after creation , as Isa● . 43. 7. where the Lord speaking of Israel saith , I have created him for my glorie , I have formed him , yea I have made him . Vers . 8. When the most high divided to the nations their inheritance , &c. ] Two severall wayes this verse may be probably expounded : first thus , That when God by his providence did dispose of the severall nations , that came out of the loyns of Adam , in the severall parts of the world , allotting to one nation one countrey , and another to another , even as a man that hath some great Lordship divides it out by parcels to severall tenants ( and this the Lord did in the age after the confusion of tongues at Babel ; for every nation did then plant themselves , according as God by his eternall decree had determined and set the bounds of their habitation , Acts 17. 26. ) then did he set the bounds of the people according to the number of the children of Israel , that is , he chose the children of Israel to be his onely peculiar inheritance , where they were there was his people , and where their bounds ended , there was an end of his people , and there the bounds of the heathen began . But secondly thus , That when God did at first divide the earth amongst the severall nations , and bring every one of them to countreys which by his eternall decree he had determined for their habitation , even then did he think of Israel before they were yet a people , and took care that they should have a competent portion reserved for them , to wit , the land of Canaan , which was for their use put into the hands of the Canaanites , to whom he allotted so much of the earth as he knew would serve for the Israelites , and so , as it is said here ▪ he set the bounds of the people according to the number of the children of Israel : and indeed this last exposition doth best agree with the words of the text , and is therefore embraced by the most Expositours . Vers . 9. For the Lords portion is his people , Jacob is the lot of his inheritance . ] That is , the Israelites are that portion of mankind whom he was pleased to redeem out of the bondage of Satan , to make them his peculiar people , and therefore it was that he took speciall care of them . They are called his portion and inheritance , first , because they were to be entirely his , they were to acknowledge no other Lord , &c. secondly , to signifie that not onely they , but their children after them , were to be the Lords successively ; thirdly , to intimate the precious account the Lord made of them , that the Lord would delight in them , and would keep them , and plead for them as men do for their inheritance , as we know what Naboth said unto Ahab , 1. Kings 21. 3. The Lord forbid it me , that I should give the inheritance of my fathers unto thee . Again , they are called the lot of his inheritance , or as it is in the Hebrew , the cord of his inheritance , in allusion to the custome of those times , when they used to divide land amongst men by lots , and to measure it out with a line or cord , and the rather happely because the land of Canaan was so divided amongst the Israelites . See Numb . 26. 55 , 56. Vers . 10. He found him in a desert land , and the wast howling wildernesse . ] The wildernesse is called the wast howling wildernesse , because of the howling both of beasts and birds , that usually keep in such wild and desolate places ; and it may be also because of the dolefull complaints of those that travelling those deserts do often perish for want of food . But why is it said that the Lord found the Israelites in a desert land , and in the wast howling wildernesse ? Not because the Lord never took them to be his people till they were in the wildernesse ; for they were the Lords people when they were in Egypt . I have seen , saith the Lord to Moses , the affliction of my people which are in Egypt , Exod. 3. 7. and it was the Lord that brought them thence out of the tender compassion that he had of them : but either because it was in the wildernesse , to wit at Sinal , that he first entred solemnly into a covenant with them , that he would be their God , and they should be his people , and so gave them his laws to which they were bound to submit themselves ; or else rather , onely to imply the desperate danger wherein the Israelites were when they were in the wildernesse , but that God came to their succour when they were ready to perish : for indeed I do not think that the drift of this word found , was to shew when God began to take pity of Israel , or when they first began to be his people ; but onely to set forth how likely they were to perish there , but that God delivered them , to wit , that they were then like a poore helplesse infant laid forth in a desert , whom some man casually sinds and preserves , when before he lay ready every moment to perish . Yea beside , under this which is said concerning their outward danger in the desert , I doubt not but the spirit of God intended also to imply the desperate danger of their spirituall condition , when God first set his love upon them , and chose them to be his people , to wit , that they were in the state of corruption and death , but that God received them : for thus the Lord by the prophet Ezekiel sets forth the danger of their naturall estate , by comparing them to a new-born infant laid out in some desperate place , Ezek. 16. 4. As for thy nativity , in the day thou wast born , thy navel was not cut , neither wast thou washed with water to supple thee : thou wast not salted at all , nor swadled at all . None eye pitied thee to do any of these unto thee , to have compassion upon thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast born . He led him about , he instructed him , &c. ] This place may be read , he compassed him , he instructed him , &c. and then the first clause must be meant of the Lords providence , wherewith they were compassed about as with a wall , even when they were travelling towards Canaan , so that none of their enemies could come at them to hurt them . But reading it , as it is in our bibles , He led him about , he instructed him , the first clause must either be meant of that we reade , Exod. 13. 18. when it is said that God led the people about through the way of the wildernesse of the red sea , purposely to avoid a nearer way there was through the land of the Philistines , lest the people sho●ld be discouraged , if at the very first they should be encountred with warre ; or else of the whole time of their wandring about for fourty year● together in the wildernesse , wherein the Lord went before them by day in a pillar of a cloud , and by night in a pillar of fire , Exod. 13. 21. till he had brought them at last to the land of Canaan . As for the following words , he instructed them , either is it meant solely of the Lords giving them the law in Sinai , or else joyntly of his instructing them both by his word and works , the severall dispensations of his providence towards them in this time of their passing through the wildernesse : for all these were to instruct them ; their afflictions , to teach them to fear God , Heare ye the rod , and who hath appointed it , saith the prophet , Mich. 6. 9. and the mercies God afforded them , to teach them to love God , and to delight in his service , &c. Vers . 11. As an Eagle stirreth up her nost , fluttereth over her young , &c. ] The Lords dealing with the Israelites , in carrying them from Egypt to Canaan , is here compared to the Eagles dealing with her young ones , when she first carrieth them forth abroad : and therefore having told us how the Eagle stirreth up her nest , that is , her young ones in her nest , rowsing them up with the cry that she makes ; how she fluttereth over them , and spreadeth abroad her wings , as it were preparing her self to flight , teaching , and provoking her young ones to do as she did , and to fly along with her ; and then at last yet farther to encourage them , how she takes them , and beareth them on her wings , then in the next verse he applyes all this to the Lords carrying the Israelites towards Canaan , so , sa●th he , the Lord alone did lead him , that is , with such tendernesse and care did the Lord carry them to the land of promise , stirring them up and quickning them by his promises and threatnings , encouraging them with manifold mercies , defending them from all dangers , and bearing with them in their many infirmities : and at last he concludes , and there was no strange God with him , that is , no strange God had any hand in this which was done for the Israelites ; and so thereby he implyes how injurious they were in giving away that glory which was due onely to the Lord to these strange gods that had done nothing for them . See also the notes upon Exod. 19. 4. Vers . 13. He made him ride on the high places of the earth . ] That is , to conquer and subdue the mountanous places , and high-walled cities of their enemies , and to possesse a land farre excelling others for all commodities whatsoever : and by riding or treading upon the enemies high places is meant the subduing of their strong holds , as chap. 33. 29. Thine enemies shall be found lyars unto thee , and thou shalt tread upon their high places : for riding is often used for conquering and subduing , Psal . 45. 8. And in thy majesty ride prosperously , &c. Rev. 6. 2. And I saw , and behold , a white horse , and he that sate on him had a bow , and a crown was given unto him , and he●went forth conquering , and to conquer . Isa . 58. 14. I will cause thee to ride upon the high places of the earth , &c. He made him to suck ho●y out of the rock , and oyl out of the flinty rock . ] That is , hony of bees nestling in the holes of rocks , or trees in rocks ; or hony-fruits growing on trees in rocky places . The drift of the words in doubtlesse in generall to set forth the admirable fertility of Canaan , where even the most barren places should yield such store of royall dainties . Vers . 14. With fat of lambs , and rammes of the breed of Bashan . ] The choice●t fatted lambs , rammes , &c. With the fat of kidneys of wheat . ] That is the finest of large , plump , and full kernel● of the sweetest and choicest wheat , which are like kidneys in shape . The very word here rendred , the fat of wheat , is elsewhere translated in our Bibles , the finest of the wheat , as Psal . 81. 16. He should have fed them also with the finest wheat . And thou didst drink the pure bloud of the grape . ] That is , pure wine , red like bloud . Vers . 15. But Jesurun waxed fat , and kicked . ] That is Israel , Deut. 33. 5 , 26. And he was King in Jesurun , when the heads of the people , and the tribes of Israel were gathered together . There is none like unto the God of Jesurun , &c. Esa . 44. 2. Fear not oh Jacob my servant , and Jesurun whom I have chosen . It is derived from Josher , an Hebrew word signifying righteousnesse , and is a name given them , to shew that by their calling they were to be a righteous people , and so had been in some measure , but is here given them by way of upbraiding them for being so unlike the people that by their calling they should have been , yea so farre degenerated from what they had been . Vers . 16. They provoked him to jealousie with strange gods . ] That is , made him by their spirituall fornications exceeding angry ; for jealousie is the rage of a man , Prov. 6. 34. Vers . 17. They sacrificed unto devils , not to God. ] See Levit. 17. 7. To gods whom they knew not , to new gods that came newly up , whom your fathers feared not . ] Two circumstances are here noted in the Israelites idolatry , by way of aggravating their sinne : the first is , that they worshipped new gods that came newly up ; and the strange gods of the heathens , which the Israelites worshipped , though they had continued in the world many hundred years , are yet termed new gods , newly come up , because indeed they were no better if compared with the eternall ever-living God , who is called the ancient of dayes , Dan. 7. 9. and who is indeed onely to be worshipped ; and also because this way of religious worship was but a new invention in comparison of the true worship , wherewith the true God had been worshipped in his Church from the first beginning of time , &c. That onely which is from the beginning is truly ancient , and of this therefore it is that the Prophet speaks , Jer. 6. 16. Thus saith the Lord , Stand ye in the wayes , and see , and ask for the old paths , where is the good way , &c. and whatever is erroneus in religion , though of never so long standing , it is but a novelty . The second is , that they were fallen to the worshipping of gods whom their fathers feared not , that is , such as their fathers slighted as vanities , gods that could do neither good nor hurt , Jer. 10. 5. and were not therefore worthy their fear ; and this too did make their sinne farre the worse , and that because though it be not alwayes safe for men to follow the way of their fathers in matters of religion , yet when their fathers worshipped God aright , and so they had not onely the word of God for their rule , but also the example of their fathers to encourage and lead them on , then to decline from the way of the truth , from their fathers conveyed to them , merely out of a fickle and inconstant spirit , must needs greatly aggravate their sinne . Vers . 20. And he said , I will hide my face from them , I will see what their end shall be . ] That is , I will let them see what a miserable end they will come to when I forsake them , Psal . 73. 17 , 18. Vntill I went into the Sanctuary of God , then understood I their end . Surely thou didst set them in slippery places , thou castedst them down into destruction . For they are a very froward generation , children in whom is no faith . ] That is , no faith truly to believe any thing that God saith to them , and no faith nor fidelity in keeping stedfastly their covenant with God. Vers . 21. They have moved me to jealousie with that which is not God. ] The summe of that which is here threatned is this , that since they had mobed him to jealousie , that is , provoked him to displeasure , with that which was not God , that is , by giving away the worship which was due onely to him , to gods which were indeed no gods , so preferring mere vanities , perhaps stocks and stones , before their creatour , therefore he would move them to jealousie , that is , would vex and disquiet them , with those which are not a people , even with a foolish nation , that is by preferring as it were the heathen before them that had been his peculiar people . And this the Lord did to the Israelites two severall wayes : first , when he took part with the heathens , and made them victorious over the Israelites , when the Assyrians , the Babylonians and other heathen people , which were despised by the Israelites as poore , blind , silly wretches , that knew nothing of God , nor had any interest in God , were by the help of Gods providence crowned with one victory after another in their warres against the Israelites , and did at last make them their bondslaves , and tread them down as dirt in the streets : this must needs mightily vex and disquiet them ; for why , think they , should the uncircumcised thus trample upon the Israel of God ? and thus did God move them to jealousie with those which were not a people , &c. But secondly , the Lord did this most eminently when he cu● off the Jews , and took the Gentiles in their stead to be his people : for herein S. Paul notes that this threatning was made good , Rom. 10. 19. And indeed if a Prince should take some base beggar to his bed and board to vex his wife , that had formerly plaid the harlot with some base unworthy groom , this could not be a greater vexation to her , then it was alwayes to the Jews to think that the Gentiles , whom they despised for their blindnesse and folly , should come to be espoused to God in Christ , and enjoy the priviledges of Gods Church and people , and they should be cast off . Even the believing Jews were not without much ado brought to yield to this truth of the Gentiles calling , Act. 11. 2 , 3. and much more was it a matter of great vexation and indignation to the rest , and indeed so it is unto this day . See 1. Thess . 2. 15 , 16. Who both killed the Lord Jesus , and their own prophets , and have persecuted us : and they please not God , and are contrary to all men , forbidding us to speak to the Gentiles , that they might be saved , to fill up their sinnes alway : for the wrath is come upon them to the uttermost . Vers . 22. For a fire is kindled in mine anger and shall burn unto the lowest hell , &c. ] Some Expositours understand this of the eternall torments of hell , to wit , that the Lord would in his just anger not onely poure out upon them his judgements here , but also throw their souls afte●wards to hell , where the unquenchable fire burns , Matt. 3. 12. But though this be a truth , that the wicked shall not onely be punished here but also eternally in hell-fire hereafter ; yet it seems not so probable that this is intended here , but that all which is here threatned is this , that the judgements , which God in his anger would bring upon them , should utterly destroy the land : for the last branch of the verse , and shall consume the earth with her increase , and set on fire the foundations of the mountains , seems to be added by way of ex●laining these , and to shew us what was meant by the burning of this fire unto the lowest hell . Vers . 23. I will heap mischiefs upon them , I will spend mine arrows upon them . ] That is , I will strike them with many plagues , and they shall be wounded with them as with arrows , suddenly and unexpectedly , according to that Za●h . 9. 14. The Lord shall be seen over them , and his arrows shall go forth as the lightning , &c. Vers . 24. They shall be burnt with hunger . ] That is , consumed , as with a fire , by famine , which maketh mens visages blacker then a cole . &c. Lam. 4. 8. Their visage is blacker then a cole , they are not known in the streets , their skinne cleaveth to their bones : it is withered , it is become like a stick . And devoured with burning heat , and with bitter destruction . ] By burning heat , as most Expositours conceive , is meant the burning carbuncle or plaguesore , a fiery ulcer on the body ; and therefore the same word , though there translated burning coles , is joyned with the pestilence , Hab. 3. 5. Before him went the pestilence , and burning coles went forth at his feet ; and so likewise by bitter destruction is meant the pest , and other terrible sicknesses , whereby God soon cutteth off the life of man with bitternesse , Psal . 91. 5 , 6. Thou shalt not be afraid for the terrour by night , nor for the arrow tht flieth by day : Nor for the pestilence that walketh in darknesse , nor for the destruction that wasteth at noon-day . I will also send the teeth of beasts upon them , with the poison of serpents of the dust . ] That is , that hide themselves in the dust , or that feed of the dust , implying that as the wild beasts should kill them by force , so the serpents also by secret subtil●y . Vers . 25. The sword without and terrour within shall destroy both the young man , &c. ] That is , they that are abroad shall be slain with the sword , and they that are within shall die with very terrour and fear : thus according to the very letter of the words , we may very well understand this place ; but yet some by terrour understand the terrible sword . Vers . 26. I said , I would scatter them into corners , &c. ] God speaketh here after the manner of men : but the generall drift of the words is this , that their wickednesse provoked him almost utterly to destroy them , but that he had respect to his own glory . Vers . 27. Were it not that I feared the wrath of the enemy , lest their adversaries should behave themselves strangely , &c. ] Two severall wayes these words may be understood : for first , by the wrath of the enemy may be meant the excessive fury and rage of those their enemies whom God should imploy in punishing the sinnes of the people ; and then that which follows , lest their adversaries should behave themselves strangely , must be understood of the enemies strange and inhumane dealing with his people , and so that this is alledged as one reason why the Lord did not let loose the enemies to destroy his people , though their sinnes did mightily provoke him thereto , to wit , lest the enemy should in their boundlesse fury use them with such strange unheard of cruelty , as God could not , though angry , endure his people should suffer : and then the last branch contains another reason , lest they should say , Our hand is high , and the Lord hath not done all this . But secondly , by the wrath of the enemy may be meant the proud insolency and madnesse of their enemies , puft up with the good successe of their warres against Gods people ; and this the most of Expositours agree to . And if we understand it thus , then the words following are added by way of explaining this , lest their adversaries should behave themselves strangely , to wit , in saying , our hand is high , and the Lord hath not done all this , wherein their ascribing the glory of their victories to their own prowesse and power , and not unto God , is termed a strange behaviour , either because therein they did , as we may say , make str●n●e of the matter , as if all those evils that had befallen the Israelites were not the effects of Gods displeasure against them , as if he had no hand at all in it , but that all was to be ascribed to themselves ; or else , because in this their pride they did so strangely exalt themselves above that they did before , as if they were not the same men they were before , or as if they had forgotten indeed themselves to be men : and so then the drift of this verse is this , that the reason why God would not by their enemies bring his people so near to utter destruction as their sinnes deserved , was onely this , lest their enemies should hereupon exalt and advance themselves , and boast as if without Gods help they had done all they had done : of which mad and strange insolency it is that David speaks , Psal . 140. 8. Grant not , O Lord , the desires of the wicked ; further not his wicked device , lest they exalt themselves . Vers . 28. For they are a nation void of counsel , neither was there understanding in them . ] Some referre this to the enemies of Gods people , of whom he had spoken in the foregoing words ; but it is doubtlesse spoken of the Israelites , as is manifest in the following words , O that they were wise , &c. and it is added as a reason why God was so ready to have brought such an overflowing scourge upon them , as to make the remembrance of them cease from among men , as he had said before , vers . 26. even because they were a nation void of counsel , neither was there any understanding in them , that is , they were so blinded , and hardened in their sinnes , that they could not or would not see either what was like to be for their welfare here , or eternally hereafter ; when the Lord did punish them , what it was that had brought those plagues and miseries upon them . Vers . 29. Oh that they were wise , that they understood this , that they would consider their latter end ! ] That is , oh that they would beforehand consider what the end will be of such stubborn rebellious courses , that so by true repentance they might prevent these miseries which in the end will else certainly come upon them . Vers . 30. How should one chase a thousand ? &c. ] That is , seeing the Lord had promised the Israelites that a hundred of them should put ten thousand of their enemies to flight , Levit. 26. 8. and this they had found true in many strange victories they had gotten , wherein a handfull of them , to speak of , had defeated whole armies of their adversari●s , how should it come to passe quite contrary that one of their enemies should chase a thousand of them , and that two of their enemies should put ten thousand of them to flight , except their rock had sold them , and the Lord had shut them up , that is , except the Lord who is their rock , and their onely stay , strength and refuge , had delivered them up into the power and hands of their enemies to be their slaves and vassals ; for so this phrase of shutting up is elsewhere used , as Psal . 31. 7 , 8. Thou hast known my soul in adversities , and hast not shut me up into the hand of the enemie . Now Moses useth this figurative expression , Except their rock had sold them , to implie that it was not so much from the strength and prowesse of their enemies , that the Israelites became their bondslaves , as from the Lords delivering them into their hands ; and secondly , that by delivering them up thus into bondage to their enemies , the Lord did as it were renounce all interest in them , as if he meant no longer to be their Lord , but had left them to the power of other lords that should have dominion over them . Indeed elsewhere it is said that the Israelites sold themselves , Isai . 52. 3. Ye have sold your selves for nought , and ye shall be redeemed without money , to wit , because by their sinnes they brought themselves into thraldome ; but here it is said that the Lord sold them , because it was the Lord that brought this judgement upon them . Vers . 31. For their rock is not as our Rock , even our enemies themselves being judges . ] That is , their gods are not as our God , and that the Heathen themselves cannot denie . He had said that a few of their enemies could not have overcome multitudes of the Israelites if God had not delivered them up into their enemies hands ; and now the reason of this is given in these words , to wit , because the God of the Israelites was another manner of God then the idol-gods of the Heathens : as if he had said , It is no wonder though multitudes of the Heathen should be put to flight by a few of their enemies , and that because their rock , their idol-gods , can do nothing at all for their defence , for their rock is not as our Rock , our God is of infinite power , and therefore able to make his people victorious over all their enemies , so that it could not be that their enemies should vanquish them except their God did withdraw his help , and give them up into the hands of their enemies . Now this , he saith , was so clear that their enemies themselves must needs con●●sse it . I know the meaning of those words , even our enemies themselves being judges , may be this , that the destruction of the Israelites enemies in all ages , the Egyptians , Amalekites , &c. did sufficiently prove this truth , that their gods were not to be compared with the God of Israel ; but I see no reason why we should not understand it of the confession of their enemies , since the marvellous works which God did for the Israelites could not but convince their idolatrous adversaries , though for the most part they held the truth in un●ighteousnesse , as we see they did , Pharaoh and his Egyptians , Exod. 14. 25. The Egyptians said , Let us flee from the face of Israel , for the Lord fighteth for them against the Egyptians . Vers . 32. For their vine is the vine of Sodome , and of the fields of Gomorrah . ] That is , their lives are abominable , like those of Sodom and Gomorrah ( whence also is that of the prophet , Isai . 1. 10. and therefore no wonder though God be so highly offended with them . Their grapes are grapes of gall , &c. ] Their works are here compared to gall , the poyson of dragons , and the venome of asps , vers . 23. because they were so distastfull to God , and so deadly to themselves and others that should be infected by their example ; of which see the note on chap. 29. 18. but withall these expressions may have particular respect to their bitter and deadly malice against the prophets , and other the faithfull servants of God in future times , but especially against Christ and his Apostles , &c. Vers . 34. Is not this la●d up in store with me , and sealed up amongst my treasures ? ] Some understand this thus , That what he had said in the foregoing words concerning the bitter malice of the Jews against Christ their Messiah , and against the servants of Christ , was one of those secrets known now beforehand to God , to whom all future things are known , and which by the event would be found to be true , though now it would hardly be believed . But I rather conceive that this is spoken of the certain punishment that did abide this people for these their horrible sinnes ; Is not this laid up in store with me , saith the Lord , and sealed up amongst my treasures ? that is , though for a time I forbear to punish these cursed and bitter fruits and works of theirs , yet let them not therefore think to escape ; for all their transgressions are laid up in store with me , I keep a perfect account of every one of them , and will be sure at last to bring them all forth , and charge them full heavily upon them . But what is meant by that last clause , and sealed up amongst my treasures ? I answer that the meaning of this is either , that a memoriall of their sinnes was kept in the unsearchable treasuries of his wisdome and knowledge , as safely and carefully as men keep their treasures , and so this place is parallel with that , Job 14. 17. My transgression is sealed up in a bag , and thou sewest up mine iniquitie ; or else , that he kept remembrance of their sinnes together with those treasure● of wrath and vengeance which he had in store for wicked men , which therefore he would bring forth together with their sinnes , when the time came of calling them to an account , and so give them the just reward of their wickednesse . And indeed we reade of treasures of snow , and of hail reserved against the time of trouble , against the day of battel and warre , Job 38. 22 , 23. and that they who abuse Gods forbearance , and thereby embolden themselves to sinne , do treasure up wrath against the day of wrath , Rom. 2. 5. Vers . 35. To me belongeth vengeance and recompence . ] That is , the work of punishing wickednesse , and consequently the wicked wayes of this my people ; and therefore as their sinnes are known to me , so they shall be undoubtedly punished by me . Their foot shall slide in due time . ] That is , they shall fall into some mischief , they shall not stand stedfast in the prosperous estate which now they do enjoy . For the day of their calamitie is at hand , &c. ] That is , after they once grow thus desperately wicked , it shall not be long ere this calamitie here foretold shall come upon them . Vers . 36. For the Lord shall judge his people , and repent himself for his servants . ] That is , the Lord as a judge shall punish the rebellious , and shew mercie to the good and penitent , and so will defend them against their opp●essours , and take vengeance on them for the wrong they have done his people . And thus by the generalitie of this word , judge , he passeth from speaking of Gods justice in punishing his people , to speak of his mercie in taking pitie on them in the height of their miserie , and of the vengeance he would poure forth upon their enemies . When he seeth that their power is gone , and there is none shut up or left . ] That is , none shut up in the enemies hand , as captives and prisoners , and no●e left at libertie ; or none shut up in houses , towers , or cities to escape the enemie , and none left escaped from destruction : and so this phrase is elsewhere used , 1. Kings 14. 10. The meaning is , that when they are in a manner utterly overthrown and ruined , then will God come to their help : for indeed such extremities are usually the best opportunities which God takes of shewing mercie to his people . See 2. Kings 14. 25 , 26. Vers . 37. And he shall say , Where are their gods , their rock in whom they trusted , &c. ] Some understand this of the gods of the heathen , the enemies of his people , to wit , that the Lord , by destroying those heathen people , should as it were triumph over their idol-gods , that could no way help them when God came to take vengeance on them . But it is better understood by others as spoken to his people , and that by way of upbraiding them for their follie in forsaking him , the everliving God , to follow after those idol-gods that were able to do nothing for them in the time of their danger . And he shall say , Where are their gods , &c. which did eat the fat of their sacrifices , and drank the wine of their drink-offerings ? the meaning is , that God by suffering the enemies of the Israelites to bring them to so low an ebbe , that there should be none ●●ut up or left , as was said in the foregoing verse , the Lord would discover to them what a grosse folly it was in them to go after those idol-gods , and to give them the s●crifices which they should have offered to him : for as for that phrase of their idol-gods eating the fat of their sacrifices , &c. all that is intended therein is onely that their sacrifices were offered to them as meat and drink-offerings , as in that regard the sacrifices which God required of his people are called the food of his meat-offerings . Vers . 39. See now that I , even I , am he , and there is no God with me ; I kill and I make alive , &c. ] As if he had said , by the experience you now have had both of the blisse you enjoyed whilest you served me , and of the miseries I brought upon you when you fell away to idolatry , from which your idol-gods were no way able to free you , by the experience I say that you have had of these things you may plainly see that I am the onely true God , and that there is none el●e can do either good or hurt . Vers . 40. For I lift up my hand to heaven , and say , I live for ever . ] God speaks here of himself after the manner of men , who used in swearing to lift up their hands to heaven , as a signe that they called God to witnesse the truth of what they said , Gen. 14. 22. And Abram said to the King of Sodom , I have lift up my hand unto the Lord the most high God , the possessour of heaven and earth ; and thus God confirmeth his threatnings by an oath , to shew the immutabili●y of his counsel , Heb. 6. 16 , 17. For men verily swear by the greater , and an oath for co●firmation is to them an end of all strife . Wherein God , willing more abundantly to s●ew unto the heirs of promise the immutability of his counsel , confirmeth it by an oath . Now the oath which God here takes is , I live for ever , that is , as sure as I live for ever I will do that which I now say . Vers . 42. I will make my arrows drunk with bloud , and that wi●h the bloud of the slain , and of the captives . ] That is , both with the bloud of those that are slain , and of those that are hurt in battel , and so thereupon are taken captive . From the beginning of revenges upon the enemy . ] That is , from the time that I began to take vengeance upon those that are both mine and my peoples enemies ; or from the time when I shall revenge upon the enemie all the wrongs which from the first beginning they have done unto my people , implying that God doth for a while suffer the enemies to runne on without controul , but at last , when he begins to punish them , he reckons with them for all the old score . Vers . 43. R●joyce , O ye nations , with his people ; for he ●ill avenge , &c. ] Both Jews and Gentiles are here exhorted to blesse God for this his goodnesse to his people in avenging them upon their enemies : and in this exhortation is implyed , first , that this which God should do for the Israelites should be so wonderfull even in the eyes of the Heathen that they should speak of it to the magnifying of God ; and secondly , that the time should come when both Jews and Gentiles should together rejoyce in the goodnesse of God to them , his Church and people , and therefore S. Paul alledgeth this pl●ce to prove the calling of the Gentiles , Rom. 15. 10. Vers . 44. And Moses came and spake all the words of this song in the ears of the people , he and Ho●●ea , &c. ] This was noted before , chap. 31. 30. but is here again repeated by way of transition to that which follows , and to note that Joshua their elect Judge stood by when this song was repeated by Moses , as it were to assent to that which Moses said and did . CHAP. XXXIII . Vers . 1. ANd this is the bl●ssing wherewith Moses the man of God blessed the children of Israel before his death . ] In the former chapter , vers . 48. it is said t●at the very same day whereon Moses repeated that sad dreadfull song , there recorded , God commanded him to go up and die at mount Nebo : but now he addes that yet before his death ( and therefore happely the same day also ) he pronounced these following propheticall blessings upon the severall tribes , which he left amongst them as his last will and testament , and by the sweetnesse thereof did much allay as it were the bitternesse of the former song . Indeed the tribe of Simeon is not at all here mentioned , and so all the posterity of Jacobs sonnes have their severall blessings allotted them except that tribe onely . But that was because the tribe of Sim●on was to have their portion in the mid●t of the inheritance of the sonnes of Judah , Josh . 19. 1. ( whence it was that they went joyntly together to fight against the Canaanites , Judg. 1. 3. ) and consequently the blessing o● this tribe is implyed in Judahs , amongst whom they were to dwell , and yet withall that was confirmed which Jacob at his death foretold concerning Simeon , as the punishment of his sinne , that he should be divided in Jacob , and scattered in Israel . As for the titl● which Moses here gives himself , Moses the man of God , thereby is meant the Prophet of the Lord , and so he calls himself in this place purposely , thereby to assure the Israelites that what he spake in these propheticall blessings he spake by authority from God , and that therefore they were to receive them with no lesse assurance of faith , no lesse confidence and comfort , then if they had come immediately from God : upon which ground also the same title is given elsewhere both to the prophets in the old restament , and to the ministers of the Gospel in the new ; for so Samuel is called , 1. Sam. 9. 6. Behold , now there is in this city a man of God , and he is an honourable man ; and vers . 7. The bread is spent in th● vessels , and there is not a pr●sent to bring to the man of God ; and Timothy , 1. Tim. 6. 11. But thou , O man of God , flee these things , &c. Vers . 2. The Lord came from Sinai , and rose up from mount Seir unto them ; he shined forth from mount Paran . ] The drift of this Preface prefixed before the blessings , which we have in this and the three following verses , is first , by r●hearsing the former goodnesse of God to his people Israel , especially when he gave them his law by the hand of Moses , and so entred into a covenant with them that he would be the●● God and they should be his peculiar people , to shew the ground of these following blessings , to wit , the free grace of God and his singular love to them above all nations that were upon the face of the earth ; and secondly , to intimate that it was of God that he now spake to them , and that he was onely subordinate to God in pronouncing these bl●ssings , as formerly in giving them the law . As for these first words of the Preface , The Lord came from Sinai , and rose up from Seir unto them ; he shined forth from mount Parau , either they are all joyntly meant of th● glorious manner of Gods revealing himself unto the Israelites when he gave them the Law ( onely there i● mention made of Gods rising from Seir , and his shining forth from mount Paran , which were places not farre from mount Sinai , and so the glorious brightnesse wherein God appeared on Sinai did seem to shoot out and spread forth it self from all these places ) or else the severall branches thereof are meant of severall manifestations of God unto this people as he conducted them along from Egypt to the land of Canaan : for the better understanding whereof we must note that Moses , comparing the Lords revealing himself to Israel to the shining of the sunne upon the world ( as the prophet Habakkuk also doth , Hab. ● . 3 ▪ 4. God came from Teman , and the holy one from mount Paran . Selah . His glory covered the heavens , and the earth was full of his praise , and his brightnesse was as the light , &c. ) accord●●gly he alludes to the severall degrees of the sunnes appearing to men in men●ioning the Lords severall manifestations of himself to his peopl● : first , the sunne gives forth its light to us in some smaller measure before it riseth , and to this he alludes speaking of the Lords appearing ●o them when he gave them the law , The Lord came from Sinai : secondly , after that , the sunne riserh in the open sight of men , and to this he compares the Lords farther manifestation of himself at mount Seir , in that second clause , and rose up from Seir , to wit , when he commanded the brasen serpent to be set up amongst them , by looking whereon the Israelites were cured that were mortally bitten with fiery serpents , a notable type of the promised Messiah , that sunne of righteousnesse , who was to arise with healing in his wings , Mal. 4. 2. And 3. the sunne being once risen shines brighter and brighter unto perfect day , and to this he alludes in the last clause , he shined forth from mount Paran , meaning thereby the Lords repeating and explaining the law to them by the ministry of Moses in the wildernesse of Paran . But doubtlesse the best Exposition of these words is , that Moses hereby meant the whole course of Gods proceeding in the glorious manifestation of himself to Israel , as they went along to Canaan , to wit , in the pillar of a cloud and fire , whereby they were led , the Manna and quails which he sent them , the giving and the repeating of the law , and all other the marvellous works which he wrought for them . And he came with ten thousands of saints . ] That is , he came attended in royall majesty , to wit , at the giving of the law on mount Sinai , with an infinite multitude of those glorious spirits the Angels , who are here called saints , because of their purity and holinesse : and from hence it was that both S. Stephen and S. Paul said of the law that it was given by the disposition of the Angels , Acts 7. 53. and ordained by Angels by the hand of a Mediatour , Gal. 3. 19. and that it was the word spoken by Angels , Heb. 2. 2. From his right hand went a fiery law for them . ] The law given to the Israelite● from mount Sinai is called ● fiery law , both because God spake it out of the midst of the fire , Deut. 5. 22. and also to imply that the work of the law is to terrify men , to humble them , and to be the ministration of death and condemnation , 2. Cor. 3. 7 ▪ & 9. & this expression , From his right hand went a fiery Law for them , was either onely to intimate Gods giving them his Law , or else rather to signifie that the Law was the sceptre in Gods right hand , whereby he meant to govern his people and keep them in order ; as the Gospel is also called the rod of the Lords strength , whereby he rules in the midst of his enemies , Psal . 110. 2. Vers . 3. Yea he loved the people . ] As this tends to the generall drift of the preface , namely , to discover the ground of the following blessings , the speciall love which God bare to the Israelites ; so it hath also particular relation to that which immediately went before concerning Gods giving them his Law , as intimating that to be a singular effect of Gods speciall love unto them , From his right hand went a ●iery Law for them : Yea he loved the people . God doth many wayes testifie his love to his people ; but one of the choicest pledges of his love is , that he gives them his word , which he denies to others , Psal . 147. 19. 20. He sheweth his word ●o Jacob , his statutes and his judgements unto Israel . He hath not dealt so with any nation , &c. All his saints are in thy hand . ] That is , all Israels saints are in thy custody and protection , O Lord. To be in Gods hand is to be under his power and custody , under his guidance care and protection , as Christ saith of his sheep , John 10. 28. I give unto them eternall life , and they shall never perish , neither shall any man pluek them out of my hand . But this priviledge Moses limits to the saints in Israel , that is , those that are Israelites indeed , as Christ said of Nathaniel , John 1. 47. a holy people , as they professe themselves to be : for such as professe themselves Israelites , but are not saints , that is , truly sanctified by the spirit of God , but live a wicked and unclean life , God will not foul his hands with them ; such drosse are not worthy to be kept so charily . Thou puttest away all the wicked of the earth like drosse , saith David , Psal . 119. 119. And they sat down at thy feet , every one shall receive of thy word . ] This may be added either further to illustrate the mercy of God to Israel in giving them his Law , when as his peculiar people he instructed them in those things that concerned the good of their souls , and they willingly submitted themselves to be instructed and directed by him ; or else it may be added as a note of distinction whereby the saints in Israel might be known from such as were onely Israelites by outward profession , namely , that such as were saints indeed , would willingly receive and obey his word ; and therefore is that clause added , every one shall receive of thy word : However that phrase , they sat down at thy feet , is certainly meant of Gods instructing them , and the peoples readinesse to receive his instruction ; and either it hath reference to the abiding of the Israelites at the foot of mount Sinai to receive the Law from God , speaking from the top of the mount unto them after the manner as disciples used to sit at the feet of their master , who from some higher seat did reade unto them , whereupon it was that S. Paul said , Act. 22. 3. that he was brought up at the feet of Gamaliel ; or else it may have reference to their resorting to the Sanctuary to be taught : for that is called the footstool of Gods feet , Psal . 99. 5. Exalt ye the Lord our God , and worship at his foot stool ; and Ezek. 43. 7. The Place of my throne , and the place of the soles of my feet , where I will dwell in the midst of the children of Israel for ever , and my holy name shall the house of Israel no more defile . Vers . 4. Moses commanded us a Law , even the inheritance of the congregation of Jacob. ] This which Moses speaks concerning himself , in the name of the people , is added to maintain the credit that was due to his ministery , to shew that God had set him over them to teach and govern them , and consequently , that what he should now say , as well as what he had before , was to be received as if it had been spoken the God himself from heaven . As for those words , even the inheritance of the congregation of Jacob , the Law is so called , because God gave it them as a rare and precious treasure , not for their use onely , but for the use of their posterity after them . Vers . 5. And he was King in Jesurun , when the heads of the people and the tribes of Israel were gathered together . ] By Jefurun is meant Israel , as before , chap. 32. 15. concerning which see the notes there . Now though it be said here of Moses ( for this hath reference to the foregoing verse , where he spake of himself in a third person ) that he was King amongst them , yet thereby is not meant that he was indeed a King , and ruled as a Monarch amongst them , but onely that when the Princes and people were assembled together he was chief amongst them , and as it were a King : He was in the supreme place of Magistracy , and did the work of a King , he gave them a Law ( though indeed that which he received from God ) and their chief affairs were still ordered by his direction . And thus with this clause Moses closeth up the Preface prefixed before the blessings , wherein , by declaring the speciall love which God had alwayes shown to this people , and how God had alwayes made use of him to make known his will to them , he prepared the people to receive as from God that which in the following blessings he should say concerning their severall tribes . Vers . 6. Let Reuben live and not die , and let not his men be few . ] Jacob had prophecyed concerning this tribe that they should lose the dignity of the birth-right , and should never come to any excellency amongst the tribes either for the number of the people , or any other preheminence , and that because of the incest of Reuben with his fathers concubine , Gen. 49. 4. Vnstable as waters , thou shalt not excell , because thou wentest up to thy fathers bed . Now therefore for the comfort of this tribe Moses pronounceth this blessing upon them , Let Reuben live and not die , that is , though Reuben by his incest brought that curse upon himself pronounced by the mouth of his father , yea though by the sinne of the Reubenites in adhering to Korah they deserved that God should utterly destroy them , yet , saith Moses , they shall live and not die , the name and tribe of Reuben shall still continue amongst the people of God , and they also shall have a share in that life eternall , which by the Messiah shall be obtained for the Israel of God. And again , Let not his men be few , that is , though for his sinne he hath lost the glory of excelling the other tribes in the number of his men , which as ●he first-born he might otherwise have expected ( for we see that in the first numbring of the people , Numb . 1. 21. they were fewer then any of the tribes , except Gad , Asher and Benjamin , and at the second they were two thousand seven hundred and seventy fewer then at the first , Numb . 26. 7. ) yet shall not his men be few , though there shall not be so many in that tribe as in some others , yet shall they still continue a numerous tribe . Vers . 7. And this is the blessing of Judah . ] Simeon is not here mentioned , of which the reason is shown , vers . 1. but Judah is set next after Reuben , because the honour of the birthright was partly given from Reuben to Judah , and in his tribe the regall power was afterwards settled . Heare , Lord , the voice of Judah . , and bring him unto his people , &c. ] This prophecie hath respect to that blessing of Jacob , Gen. 49. 8 , 9. 10 , 11. Judah , thou art he whom thy brethren shall praise , thy hand shall be in the neck of thine enemies , &c. The sceptre shall not depart from Judah , nor a lawgiver from between his feet , till Shiloh come , &c. and so that which Moses here saith concerning this tribe implies these two particulars : first , That those glorious priviledges promised there to this tribe , concerning their Dignities , their successe against their enemies , and the raising up of the Messiah amongst them , should not be obtained and kept without many difficulties and troubles , and that because their enemies should often prevail over them , and the regall dignitie should not be settled suddenly amongst them , and when it was settled it should be often . dangerously eclipsed , as indeed it was many times , but especially in the Babylonian captivitie , so that they should be forced to seek and pray earnestly for the accomplishment of that which God had promised are they did obtain it : and secondly , that yet at last upon the prayers of the faithfull ( Heare Lord the voice of Judah ) that which God promised should truly be performed , the regall dignitie should be settled in that tribe , they should be victorious over their enemies , though their enemies did for a while triumph over them , and carrie them captives into a strange land , yet they should return again into their own land , and out of their stock the Messiah should come . All which how it was accomplished we see , first , in the exaltation of David to be their king , which cost him many prayers ; secondly ▪ in the many glorious victories of David , Asa , Jehoshaphat and other kings of Judah against their enemies , who having prevailed more by their prayers then by their swords returned in triumph unto their people , of which many understand that clause , and bring him unto his people ; thirdly , in the return of this tribe out of the Babylonian captivitie : for whereas the tribes of Israel , carried captive into Assyria , did never r●●urn thence , this tribe of Judah ( and those of Benjamin that were united to them in the ●ingdome of Judah ) upon their repentance and prayers to God , were brought back again into that land of promise , and there were settled , and so continued unto the coming of Christ ; and of this doubtlesse those words are principally meant , and bring him unto his people ; and fourthly , chiefly in the victorie of Christ that lion of the tribe of Judah , over our spirituall enemies , of which also , as in relation to his prayers , we see what the Apostle saith , Heb. 5. 7. That in the dayes of his flesh , when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death , he was heard in that he feared . Let his hands be sufficient for him , and be thou an help to him , &c. ] That is , he shall through thine aid be able to make good his part against his enemies without seeking any help from any bodie else . Vers . 8. Let thy thummim and thy urim be with thy holy one , whom thou didst prove at Massah , &c. ] In this first branch of Levies blessing is foretold , first , that the high Priesthood ( to which appertained the breastplate that had the urim and thummim in it , Exod. 28. 30. ) should be continued in Aarons posteritie ; and secondly , that God would still furnish them with those gifts and graces , that knowledge and pietie , requisite for their calling , and signified by the urim and thummi● . As for that following clause , whom thou didst prove at Massah , and with whom thou didst strive at the waters of Meribah , for the fuller understanding thereof we must note , first , that this is meant of that storie , Numb . 20. when upon the Israelites murmuring for want of water Moses and Aaron were commanded to fetch water out of the rock , but through their indignation against the people did not glorifie God as they ought to have done , and therefore were excluded from entring into the land of Canaan : for though the place where this was done was called Meribah onely , not Massah , Numb . 20. 13. ( it was the place where Moses first fetcht water out of the rock in Horeb that was called Massah and Meribah , Exod. 17. 7. ) yet because the Lord did there prove Moses and Aaron , even that place is also called Massah , that is temptation or proof : secondly , that it is said that the Lord did prove Levi , that is , Moses and Aaron , at Massah , and did strive with them at the waters of Meribah , because he did there trie their faith , and sharply reprove them for their infidelitie ; and thirdly , that this is here added both by way of commending the zeal of Aaron ( for zealous for God he then shewed himself , though weak in faith ) and also by way of magnifying Gods mercie in settling the priesthood upon his posteritie , though he at that time so greatly offended him through his unbelief . Vers . 9. Who said unto his father and to his mother , I have not seen him , &c. ] This may have respect both to that law , Levit. 21. 11. Neither shall he go in to any dead bodie , nor defile himself for his father or mother ; or else , to that notable fact of the Levites , Exod. 32. when at the commandment of Moses they slew their idolatrous brethren that had worshipped the golden calf ; not sparing those that were most nearest allied to them : for therefore it is that Moses here saith of them , that he said unto his father and to his mother , I have not seen him , neither did he acknowledge his brethren , nor knew his own children , because they did execute Gods judgement upon parents brethren children no lesse then if they had been mere strangers to them . Vers . 11. Blesse , Lord , his substance , and accept the work of his hands . ] That is , though the Levites have no inheritance in the land of Canaan amongst their brethren , yet the Lord will provide for them , and blesse them in their outward estates , and besides , the service they do to him and to his people the Lord will take in good part ; and this we may well think is added to hearten the Levites against the discouragements they might meet with in their calling . Smite through the loyns of those that rise up against him , &c. ] That is , God shall destroy their enemies : Because those that are set apart to take care of the peoples souls are usually hated and persecuted by those whose sinnes they reprove , Wo is me , my mother , that thou hast born me a man of strife , and a man of contention , to the whole earth ▪ Jer. 15. 10 ▪ therefore is this promise made here to the Levites , that God would fight against those that fight against them , and sooner or later would surely destroy them . Vers . 12. And of Benjamin he said , The beloved of the Lord shall dwell in safetie by him , &c. ] For the understanding of this blessing of Benjamins tribe , we must note that the main thing promised herein is , that the Temple should be built in that portion of the land which should fall to the lot of Benjamin ; and in expressing this Moses useth this phrase , The beloved of the Lord shall dwell in safetie by him ; and the Lord shall cover him all the day long , and he shall dwell between his shoulders , by way of alluding to Jacobs dealing with Benjamin , the stock from whom this tribe was descended , first , because as Jacob kept his Benjamin alwayes at home with him , he would not let him go out of his sight , so this tribe did alwayes enjoy the speciall presence of God in his Temple , and was as it were every day in the eye of their heavenly father : secondly , because as Jacobs keeping of Benjamin alwayes at home with him was an effect of his tender love to him , he was his darling and therefore he would not part with him ; so this tribes continuall enjoying of Gods presence in his Temple was a speaking pledge of Gods singular love to them , the Lord seemed herein to make this tribe his darling , as once Benjamin was to Jacob , and therefore this tribe is called here the beloved of the Lord ▪ and thirdly , because as Jacobs keeping of Benjamin at home with him was to make sure , as ▪ he could , that no evil should befall him , Gen. 42. 4. But Benjamin , Josephs brother , Jacob sent not with his brethren : for he said , Lest peradventure mischief befall him ; so was the presence of God in his Temple a speciall pledge of their preservation , in regard whereof this little tribe was as it were alwayes under the wing of their heavenly father , as little Benjamin was under his father Jacobs ; and therefore it is said , The beloved of the Lord shall dwell in safetie by him , and the Lord shall cover him all the day long , and he shall dwell between his shoulders , in which last words there is also an allusion to the situation of the Temple , which was built near to the top of the mount Moriah . Vers . 13. And of Joseph he said , Blessed of the Lord be his land , &c. ] See the note upon Gen. 49. 26. Vers . 14. And for the precious fruits brought forth by the sunne , &c. ] The fruits of the earth , which are here promised to the tribes of Ephraim and Manasseh , are here called precious fruits brought forth by the sunne , and precious things put forth by the moon , because the sunne and moon are the mediate causes of the prosperous growth of such things , the sunne by its warmth , the moon by its moisture making the earth fruitfull . Vers . 15. And for the chief things of the ancient mountains , and for the precious things of the lasting hills . ] Hills are here called ancient mountains , and lasting hills , because they were from the beginning , and shall continue to the end of the world ; and by the chief and precious things of these hills are meant , either the choice fruits that should grow there ( and it is a signe of avery rich land when the very mountains and hills are so fruitfull ) or else the mines of gold , and silver , and other metals , which are indeed usually found in hills and mountains . Vers . 16. And for the good will of him that dwelt in the bush . ] That is , the po●teritie of Joseph shall be blessed of the Lord , as in regard of outward things , so also in regard of that speciall love which God should bear them as his peculiar people ; for this is meant by the good will of him that dwelt in the bush ; in the bush God appeared to Moses , as the God of Abraham , Isaac and Jacob ; and the good will of God thus considered as a God in covenant with them , was that which made them truly happy , and is of that which the Psalmist speaks , Psal . 106. 4. Remember me , O Lord , with the favour thou bearest thy people : O visit me with thy salvation . Let the blessing come upon the head of Joseph , &c. ] See Gen. 49. 26. Vers . 17. His glory is like the firstling of his bullock ▪ and his horns are like the horns of Vnicorns . ] That is , as is the beautie of a firstling bullock , such shall be the glory of Ephraims kingdome , and as is the strength of the Unicorn , such shall be their strength to withstand and beat back their enemies . With them he shall push the people together to the ends of the earth . ] That is , all his enemies that shall any where rise up against him : yet some understand this of Joshua , who was of the tribe of Ephraim , who with his horns , that is , his armies of the Israelites , did drive out the inhabitants of Canaan ; and so they reade this clause , with them he sha●● push the people together to the end of the land , that is , as was said before , the land of Canaan . And they are the ten thousands of Ephraim , and they are the thousands of Manasseh . ] That is , these are the horns before mentioned : and hereby first , he gives us to understand , that what he had hitherto prophecyed of Joseph was to be understood jointly of the two tribes of Ephraim and Manesseh ; and secondly ▪ by giving to Ephraim the younger ten thousands , and to Manasseh the elder but thousands , he implies that though in the last mustering of these tribes , and so now when Moses blessed them , the men of Manasseh were many mo● then the men of Ephraim , Numb . 26. 34 , 37. ( whereas in the first mustering there was most of Ephraims tribe , Numb . 1. 33 , 35. ) yet in processe of time Jacobs prophecy should be accomplished concerning Ephraims excelling his brethren in the numerousnesse of his people , Gen. 48. 19. His younger brother shall be greater then he , and his seed shall become a multitude of nations . Vers . 18. Re●oyce , Zebulun , in thy going out ; and Issachar , in thy tents . ] Here two tribes are blessed together , Zebulun and Issachar : Of Zebulun it is prophecyed that they should be happy in their going out , that is in their going forth to trade in merchandise by shipping , which agrees with that which Jacob also prophecyed concerning this tribe , Gen. 49. 13. Zebulun shall dwell at the haven of the sea , and he shall be for an haven of ships : and of I●sachar , that they should be happy in their tents that is , in their quiet life at hom● , and in their countrey imployments of feeding cattel , and tillage . And by joyning both together , Moses gives them to understand , so to make them contented with their severall conditions , that both their severall wayes of living should yield them matter of rejoycing in the goodnesse and bounty of God to them , the tribe of Issachar should be as happy in their staying at home to follow their husbandrie as those of Zebulun to follow their merchandise ; and on the other side , to the tribe of Zebulun the rockie sandie sea-shore should yield as plentifull a crop by their merchandise as the rich and ●at soyl of the men of Issachar should yield to them : whence also it is added , vers . 19. They shall suck of the abundance of the seas , and of treasures hid in the sands . Vers . 19. They shall call the people unto the mountain , there they shall offer sacrifices of righteousnesse . ] This is a prophecy of their religious thankfulnesse for Gods blessings , that they should duly go to mount Sion to worship the Lord , and should invite their brethren to go along with them . But why is this noted in them as a matter remarkable and commendable , rather then in other the tribes of Israel ? Surely because these tribes were seated by the sea-side , in the outmost parts of the land , and being so farre off from the temple at Jerusalem it was the clearer proof of their devotion , zeal , and love to Gods house , that they would not make that an excuse to neglect Gods worship , but would at the times appointed go up to his house , and there offer their sacrifices , sacrifices of righteousnesse , as they are here called , that is just , righteous , and acceptable sacrifices , offered in faith , and according to Gods Law. For they shall suck of the abundance of the seas , and of treasures hid in the sands . ] This is added to imply both that being inriched by God , they should be the better able to bear the charges of their journey , and of their sacrifices ; and likewise that Gods bounty to them should inlarge their hearts with the more servent desire of returning thanks unto him , whereas many men the more they suck in of the wealth of this world , and fill their bellies with this hid treasure , the lesse they regard Gods ordinances , the lesse they care for the breasts of the Churches consolation ; it should be farre otherwise with them , for the richer they grew the more zealous and forward they should be in all the duties of Gods worship and service . Vers . 20. And of Gad he said , Blessed be he that enlargeth Gad. ] Here Moses begins with the sonnes of the handmaids , and first with Gad , and in this first clause of Gads blessing is implyed that this tribe should have a large portion in the land , and that God should afterwards enlarge it by further conquests . He dwelleth as a lion , and teareth the arm with the crown of the head . ] The arm noteth strength , as the crown of the head , principality ; and so hereby is meant that as a lion teareth sometime in one place , sometime in others , so this tribe should divers wayes spoyl their enemies , and that none should be so strong or excellent but Gad should overcome them : a great blessing indeed to them who had their inheritance without Jordan , and bordering upon their enemies . One remarkable instance we have of their prowesse , 1. Chron. 5. 18 , 19 , 21 , 22. Vers . 21. And he provided the first part for himself , because there in a portion of the law-giver was he seated . ] This first part was the countrey of Sihon , which was first conquered . It is said that the tribe of Gad provided this for themselves , because they desired it of Moses for their inheritance , and thereupon offered to go up armed in the forefront of the battel before their brethren , Numb . 32. 17. and yet withall it is said they were seated in a portion of the law-giver , because God by Moses the law-giver gave them this for their inheritance , Numb . 32. 33. And Moses gave unto them , even to the children of Gad ▪ and to the children of Reuben , and unto half the tribe of Manasseh , the sonnes of Joseph , the kingdome of Sihon King of the Amorites , &c. And he came with the heads of the people , he executed the justice of the Lord and his judgements with Israel . ] Moses speaks here prophetically of a thing to come , as if it had been done already ; and his meaning is , that this tribe should with the Princes and Captains of the people go forth armed before their brethren , and execute Gods judgements upon the Canaanites . Vers . 22. Dan is a lions whelp , he shall leap from Bashan . ] That is , look as a lion comes rushing suddenly out of the forrests and dennes in Bashan , and seiseth upon those that passe by ere they thought on any danger ; so should the Danit●s leap unexpectedly out of their forts , and fastnesses , and secret places , where they lay in ambush , and destroy their enemies when they look not for them . It was not therefore because Bashan was a part of Dans territories that it is said here , he shall leap from Bashan ( for Bashan was not Dans possession but Manassehs , Deut. 3. 1 ▪ 3. All Bashan , being the kingdome of Og , gave I unto the half-trib● of Manasseh , saith Moses ) but it was because Bashan was a place where were many lions , to whom in regard of their sudden assaults made upon their enemies the children of Dan are here compared . Vers . 23. O Naphtali , satisfied with favour , and full with the blessing of the Lord , possesse thou the West and the South . ] In the first clause of this prophet●call blessing ▪ O Naphtali , satisfied with favour , and full with the blessing of the Lord , Moses foreshews the fruitfulnesse of the soil wherein this tribe should have their dwelling : for as Jacob did in this regard compare this tribe to a hind let loose that hath a large walk , scope and libertie , and so in choice of pastures finds plenti● of feeding , Gen. 49. 21. so Moses here explaining that Metaphor breaks forth into an admiration at the consideration of the great plentie and abundance of good blessings which their inheritance should yield them : but withall ●seth such an expression to set forth this , Naphtali , satisfied with favour , and full with the blessings of the Lord , as might plainly implie , first , that their blisse should con●ist not so much in their having such plentie and fulnesse of those outward blessings , as in their being fully satisfied therewith ; and that the thing which should yield such satisfaction to their souls was not so much the blessings themselves , as the singular love and favour of God , whereof to them these blessings were pledges . As for that second clause , possesse thou the West and the South , either thereby was signified that their lot of inheritance should fall to them in the South-west part of the land , and the sea lying on the West , this might also implie that besides the other rich commodities of their land they should also enjoy the advantage of merchandising too ; or else it is onely added to signifie the large extent of their portion , which should stre●ch it self farre out both Westward and Southward . Vers . 24. L●t Asher be blessed with children , &c. ] Three things are in this verse foretold concerning this tribe : first , that they should be blessed with children , whereby may be meant not onely the multitude but also the strength , healthfulnesse , beauty and comelinesse of their children : secondly , they should be of a meek , gentle , lovely and amiable disposition , and should accordingly be greatly beloved by all that dwelt about them , let him be acceptable to his brethren ; and indeed it is God that énclines the hearts of men to love those that are most lovely : and thirdly , that their countrey should exceedingly abound with oyl and other good things , which is expressed figuratively , and let him dip his feet in oyl : much according to that speech of Job , chap. 29. 6. When I washed my steps with butter , and the rock poured me out rivers of oyl : and indeed hereto agrees that which Jacob also foretold concerning this tribe , Gen. 49. 20. Out of Asher his bread shall be fat , and he shall yield royall dainties . Vers . 25. Thy shee s shall be iron and brasse , and as thy dayes so shall thy strength be . ] In this verse two things more are foretold concerning Asher : first , that his land should be full of mines of iron and brasse and other metals ▪ for that is intended in the first clause , whether we reade it , as it is in the margin , under thy shoes shall be iron and brasse , or as it is in our text , thy shoes shall be iron and brasse ; secondly , that they should continue healthfull and strong even unto old age , and as thy dayes so shall thy strength be , that is , all thy dayes thy strength shall continue . Vers . 26. There is none like unto the God of Jesurun , who rideth upon the heaven in thy help , &c. ] Concerning this word Jesurun , see Deut. 32. 15. As before Moses blessed the severall tribes , so here he begins to set forth the happinesse of all the people , even all the tribes in generall , and that for the speciall interest that they have in God , who hath all the creatures at his command for their help : for thence is that phrase of Gods riding upon the heavens in their help , whereby is implyed first , that look as a man turns and winds the horse he rides on which way he ple●seth , so doth the Lord rule the heavens and all the host of them ; and secondly , that when Gods people are in any distresse , and present help is necessary for them , God will come in to their aid with as much speed as the heavens move . Vers . 28. Israel shall then dwell in safety alone . ] See the note on Numb . 23. 9. The fountain of Jacob shall be upon a land of corn and wine . ] That is , the people which flow out of Jacob , as out of a well or fountain , shall be seated in a fruitfull land : so that fountain is here used for a river or stream issuing from a fountain , as Psal . 104. 10. He sendeth the springs ( or fountains ) which runne among the hills ; and waters often signify peoples , Rev. 17. 15. The waters which thou sawest , where the where sitteth , are peoples , and multitudes of nations and tongues . And thus this phrase is used ▪ Psal . 68. 26. Blesse ye God in the congregations , even the Lord from the fountain of Israel ; and Isa . 48. 1. Hear ye this , O house of Jacob , which are called by the name of Israel , and are come forth out of the waters of Judah . Indeed the Hebrew word here translated the fountain , doth sometime signify an eye , in which sense some interpret this place , that the eye of Jacob should look upon a land of corn and wine , &c. Vers . 29. And who is the sword of thy excellency . ] God is here said to be the sword of Israels excellency , because it was by his fighting for them that he became famous and excellent above others for martiall exploits . And thine enemies shall be found liars unto thee . ] That is , they shall pretend to be friends for fear , when th●y are enemies in their hearts ; or it may be meant that the boasting of their enemies in the help of their idol-gods , and their vilifying the strength of Israel , through the assistance of their God , should in the conclusion be discovered to be lies . CHAP. XXXIV . Vers . 1. ANd Moses went up from the plains of Moab unto the mountai● of N●bo , &c. ] Look as the labourer , when the night comes , goes to his chamber that he may lay himself down to rest ; so did Moses , at the commandmen● of the Lord , go up to mount Nebo to die . And the Lord sh●wed him all the land of Gilead unto Dan , &c. ] That is , he shewed him the whole land of Canaan : for Gilead was on the outside of Jordan , and given to Reuben , Gad and Manasseh , Deut. 3. 12 , 13. Dan which wa● called also Leshem , Josh . 19. 47. or Laish , Judg. 18. 27 , 29. was a city in the furthest part of the land Northward , where also the portion of Naphtali lay : the land of Ephraim and Manasseh was in the midst of Canaan in Samaria , the land of Judah was in the Southern part of the countrey , and the midland sea , called the utmost sea , vers . 2. was the Western coast : this view therefore which Moses had of the whole land was by the marvellous work and grace of God toward his servant , for by the ordinary power of nature it was not possible that in one place , and at one time , he should behold so large a countrey ; and therefore God saith to Moses , ver . 4. I have caused thee to see it with thine eyes . And this doubtlesse God did for him , to comfort him , and to allay the bitternesse of death , by shewing him before his death what a rich pleasant and fruitfull countrey God had provided for his af●licted people : for though he were never like to set his foot upon it , yet it must needs do him good to think that Israel , the people whom ●e loved so dearly , should enjoy so fair an habitation . Vers . 5. So Moses the servant of the Lord dyed there , &c. ] Though Moses brought the Israelites to the river Jordan , yet into the land of Canaan he might not carry them , that honour was reserved for Joshua or Jesus the sonne of Nun ; and so it is also spiritually . The law may fit us and prepare us for Christ , but it can never bring us into possession of the heavenly Canaan , that honour is peculiarly reserved for our Lord Jesus Christ , who by his own bloud opened a way into that holy place , having obtained eternall redemption for us , Heb. 9. 12. and is now gone before thither to prepare a place for us . Vers . 6. And he buried him in a valley in the land of Moab , &c. ] That is , Jehovah buried him , or M●chael , Jude 9. Now this buriall of Moses by Christ was a type of Christs abolishing the ceremoniall law given by Moses ; for it is he that hath abolished the law , and the ordinances , he hath blotted out the handwriting of ordinances , that was against us which was contrary to us , and took it out of the way , Coloss . 2. 14. But no man knoweth of his sepulchre unt● this day . ] There was never any of Gods Worthyes deserved the honour of being carryed to the grave with the solemnity of a mournfull funerall better then Moses did , who had brought the Israelites out of Egypt , and had fourty years together endured so much for their sakes in governing them , and leading them through the wildernesse ; yet lest the Israelites should in a preposterous zeal yield any superstitious honour either to his dead body , or sepulchre , the Lord would not suffer them to bury him , but miraculously conveyed away his dead body , and buried it , nor ever suffered them to know where he was buried . Indeed it is said , Jude 9. That Michael the Archangel contended with the devil , and disputed about the body of Moses , whereby it appears that the devil would have had the place of his buriall known , that it might have been an occasion of idolatry , but the Lord prevented this mischief . And besides , by burying the dead body of Moses in an unknown place , lest the Israelites should take up his dead body again in an unwarrantable manner , and carry it with them into the land of Canaan , the Lord Christ was pleased to signify , though more obscurely , that he hath so abolished the legall ordinances , that they must be buried in eternall oblivion , and never be looked after nor minded any more . And indeed they that go about to revive any of those ceremonies of the law , their work is no other in Gods eyes then the raking up of Moses dead body , which the Lord would not have to be taken ●p again from the sepulchre wherein he laid it . Vers . 9. And Joshua the sonne of Nun was full of the spirit of wisdome ; for Moses had laid his hands upon him . ] See Numb . 27. 18. FINIS .